fm4031 1.dc08-09 MAGICAL REALITY .z48

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Dec 9, 2016, 9:11:56 PM12/9/16

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fm4031 1.dc08-09 MAGICAL REALITY .z48

work in progress .v16

work in progress .v15

latest update:

https://www.dropbox.com/s/wdadwih6u3akfee/fm4031%201.dc08-09%20MAGICAL%20REALITY%20.z48.docx?dl=0

Oॐm

On MAGICAL REALITY

vasiShTha—

अत: प्रबोधाय तव वच्मि राम महामते । दाम-व्याल-कट-न्यायो मा ते_sस्त्व्_इति तु लीलया ॥४।३१।१॥

ata: prabodhAya tava vacmi rAma mahAmate | dAma-vyAla-kaTa-nyAya:_ mA te_astu_ iti tu lIlayA ||01||

this example

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

is meant to awaken you

rAma

even while it amuses you

~vlm.1 Vasishtha continued: "It was for your enlightenment {no. prabodha has little to do with the 1789CE Revolution & its Enlightenment; and if the term means "light" it would be <prakAsha>; *prabodha is the condition of awakened understanding established thru buddhi.Intellect, that is called Realization} O high minded Râma! that I have related to you the instance of Dâma and Vyâla, that you may derive instruction thereby, and not let it go for nothing as a mere idle story.

*jd.1 - ata: prabodhAya tava vacmi - so I tell for your awakening = rAma mahAmate - rAma, great thinker = dAma-vyAla-kaTa-nyAya: - the case of dAma the Rope vyAla the Dangerous and kaTa On.a.mat = mA te astu_ iti tu lIlayA but let it not be only for your amusement.

अ-विवेक-अनुसंधानाच्_चित्तम् आपदम् ईदृशीम् । अनन्त-भव-दु:खाय परिगृह्णाति हेलया ॥४।३१।२॥

a-viveka-anu.saMdhAnAt_ cittam Apadam IdRzIm | ananta-bhava-du:khAya parigRhNAti helayA ||2||

thru unDiscerning investigation

the mind gets affected to disaster

–to the infinite misery of becoming–

hugging it close

~vlm.2. Following after untruth by slighting the truth, is attended with the danger of incurring endless miseries, which the careless pursuer after it, is little aware of.

हेल् #hel -> #helA - हेला [हेड्-भावे-डस्य लः] – Contempt (cf. #avahelA), disrespect •• #helayA हेलया 'easily', without any difficulty or trouble. • sex-play, amorous dalliance (in dram. one of the 20 natural graces [sattva-ja alaMkAra] of the nAyikA) • sport, pastime, carelessness, ease, facility (ibc. and instr. sg. or pl. "in sport", "sportively", "easily", "at once" • tRNa-helayA, "as if it were a straw") +

क्व किल_अमर-विध्वंसि-शम्बर-अनीक-नाथता । क्व ताप-तप्त-जम्बाल-जाल-जर्जर-मीनता ॥४।३१।३॥

kva kila_amara-vidhvaMsi-zambara-anIka-nAthatA | kva tApa-tapta-jambAla-jAla-jarjara-mInatA ||03||

where

now

are the strategists?

confounding shambara's forces?

where

is the fish that's wrapped in hot mud

~sv. Thus you see the disastrous results that arise from non.wisdom. You see how the invincible demons were utterly defeated and disgraced on account of their ego-sense, which gave rise to fear in their hearts.

क्व धैर्यम् अमर-अनीक-विद्रावण.करम् महत् । क्व किरात-महीपाल-क्षुद्र-किम्कर-रूपता ॥४।३१।४॥

kva dhairyam amara-anIka-vidrAvaNa.karam mahat | kva kirAta-mahIpAla-kSudra-kimkara-rUpatA ||04||

what happened to the courage that could make Immortal armies run

Your Eminence

where's

the King of kirAta

Protector of the Earth

in the guise of a servant

*Ott.char. #kirAta - m. pl. N. of a degraded mountain-tribe (inhabiting woods and mountains and living by hunting, having become *shUdras शूद्रs by their neglect of all prescribed religious rites • also regarded as #mlecchas म्लेच्छs • the Kirrhadae of Arrian) MW • In *yoga.vasiShTha [y1015.005] *rAma speaks of #kiratena_iva vagura, "like a trap [laid] by *kirAtas", so about CE10, they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King suraghu, the head of the Kirats who is a friend of the Persian King, 'Parigha'. "http://valmikiresearch.com/KiraT0vAlmIki.htm • #kirAtI - f. - a woman of the *kirAta tribe • a low-caste woman who carries a fly-flap or anything to keep off flies • a bawd, procuress, {Madam} +

क्व नाम निरहंकार-चित्-सत्त्व-उदार-धीरता । क्व मिथ्या-वासना-वेशाद्_अहंकार-कुकल्पना ॥४।३१।५॥

kva nAma nirahaMkAra-cit-sattva-udAra-dhIratA | kva mithyA-vAsanA-vezAt_ahaMkAra-ku.kalpanA ||5||

what about

the nobility & strength of non."I"dentity & Conscious.BeingSo

and how about

the force of false-conditioning that leads to misconceived "I"dentity.

~m. Where was the egoless might of the consciousness? Where was the vile ego upheld by evil vāsanas?

*jd.5 - kva nAma - where namely = nir-ahaMkAra-cit-sattva-udAra-dhIratA - non.egoity-cit.Sattva-nobility-strength = kva - where = mithyA-vAsanA-vezAt - by false-conditioning-force =ahaMkAra-kukalpanA - egoity-misConcept.

शाखा-प्रतान-गहना संसार-विष-मञ्जरी । अहंकार-अङ्कूरा देva समुदेति_इयम् आतता ॥४।३१।६॥

zAkhA-pratAna-gahanA saMsAra-viSa-maJjarI | ahaMkAra-aGkUrA devA samudeti_iyam AtatA ||6||

the shoots of a tree become a thicket of saMsAra-poison blossoms

"I"dentity is the shoot from which all this is sprung.

~sv.6 The deadly creeper of worldliness sprouts from the seed of the ego-sense.

अहंकारम् अतो_ राम मार्जयान्त: प्रयत्नत: । अहम् न किम्.चिद्_एव_इति भावयित्वा सुखी भव ॥४।३१।७॥

ahaMkAram ata:_ rAma mArjayAnta: prayatnata: | aham na kim.cit_eva_iti bhAvayitvA sukhI bhava ||7||

make an effort

wipe.away

this aham.kAra-"I"dentity,

rAma

by feeling

"I'm not anything whatever!"

happy

*jd. 'I' is not anyhow at-all. ~sv. ... 'I is nothing' ...

~vlm. ... thinking always of the nullity of yourself.

अहंकार-अम्बुद.च्-छन्नम् परमार्थ-इन्दु-मण्डलम् । रसायन-मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

ahaMkAra-ambuda.c-channam paramArtha-indu-maNDalam | rasAyana-mayam zItam adRzyatvam upAgatam ||08||

hidden behind a cloud of "I"dentity

the moonshine of the Spirit.Moon that's

cool

like rain after a drought

has dimmed to invisibility

~m.8 The moon of Supreme spiritual truth, becomes invisible being covered by the semi-transparent and cool rain-bearing cloud of ‘ahamkāra’.

~sv.8 The one infinite consciousness, which is of the nature of pure bliss, is eclipsed by the shadow of the ego-sense.

~vlm.8. The error of egoism like a dark cloud, hidst the bright disk of the moon of truth under its gloom, and causes its cooling beams to disappear from sight.

*AB. … rasAyanamayam Anandaikarasam | amRtamayam ... ||

अहंकार-पिशाचार्ता दाम-व्याल-कटास्_त्रिय: । गता: सत्ताम् असन्तो_sपि माया-माहात्म्य-दानवा: ॥४।३१।९॥

ahaMkAra-pizAcArtA dAma-vyAla-kaTAs_triya: | gatA: sattAm asanta:_api mAyA-mAhAtmya-dAnavA: ||09||

possessed by that pishAcha.Monster

aham.kAra-"I"dentity

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

all three

have come into existence

tho non.existent

mAyA

Illusion.made marvelous dAnava.Demons

~m. ... moved into a status of existent from their condition of non.being driven by the Titanic power of ‘Māya’ (deceptive power).

~vlm. ... they believed their nonentity as positive entity by the excess of their illusion.

~sv. Though the demons dAma, Vyala and Kata were really free from the cycle of birth and death, on account of their ego-sense they had to be subjected to birth and death.

काश्मीरेषु महारण्य-सरसी-वन-पल्वले । अद्य मत्स्या: स्थिता: राम शैvAल-लव-लालसा: ॥४।३१।१०॥

kAzmIreSu mahAraNya-sarasI-vana-palvale | adya matsyA: sthitA: rAma zaivAla-lava-lAlasA: ||10||

there

among the kAshmIras

in a great forest

in a river-pond among the trees

now they exist as fishes

rAma,

flitting about a duckweed pond

http://icraveorganics.com/category/our-journey/

~m.10 O Rāma, they are now lodged in a small pond in the forests of Kashmir, totally given to the aquatic plant called ‘saivala’.

~sv.10 They of whom even the gods were afraid are today miserable fish in a lake in Kashmir.

~vlm.10. They are now living as fishes in the muddy pool of a lake, among the forest lands of Kashmira, where they are content at present with feeding with zest upon the moss and weeds growing in it. (The watery land of KashmÄ«r is well-known to abound in fishes feeding on aquatic herbs and moss).

rAma said—

न_असतो_ विद्यते भावो न_अभावो विद्यते सत: । ते ह्य्_असन्त: कथम् सत्ताम् संपन्ना इति मे वद ॥४।३१।११॥

na_a-sata:_ vidyate bhAva:_ na_a-bhAva:_ vidyate sata: | te hi_asanta: katham sattAm sampannA: iti me vada ||11||

not without BeingSo is Becoming known.to.be

not without Becoming is BeingSo known.to.be

they they're not.being

since they're non.existent

how have they attained a state of reality?

answer me that!

~m. O Sage, what is not cannot come into being. What is cannot become non existent. How can, then, the nonexistent ones acquire existence. Please let me know.

~vlm. Tell me sir, how they came to existence when they were nonexistent before; for neither can a nil {Lat. "nothing"} be an ens {Lat. "being"}, nor an entity become a nonentity at any time.

~sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by the magic of Sambara. How was it that they became real entities like us?

vasiShTha—

एवम् एतन्_महाबाहो न_असत् सम्भवति क्व.चित् । कदा.चित्_किम्.चिद्_अप्य्_एव बृहत्_संपद्यते तनु ॥४।३१।१२॥

evam etan_mahAbAha:_ na_asat sambhavati kva.cit | kadA.cit_kim.cit_api_eva bRhat sampadyate tanu ||12||

bulllseye, Master.Archer

the unreal does not come.to.be

anyhow

anywhen

as anything whatsoever

when the immense grows thin

*AS. mahAbAhu is an adjective used to address rAma.

*jd: Literally "Great.arm". I take it as a military title, "Master.Archer". rAma's arms were said to stretch to his knees, the mark of a great bowman. https://www.dropbox.com/sh/js33v7g6zq57dzp/pWywJsI1IL

~AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat na kva.cit saMbhavati)! Whatever is real it at times grows from small to large (bRhat sampadyate tanu). This last phrase can also be parsed in reverse large to small! In other words, the appearance and disappearance applies only to real things which appear large or small. I am just now reading (actually listening to) a Science fiction novel "A stranger in a strange land" by R.A. Heinlein and I am reminded of his description of how a martian can make things disappear without blowing them up. They seem to get smaller and smaller as if going away, except it appears so from all directions!

~m. ... Once in a way even small things achieve a big form.

~vlm. ... But it is possible for a little thing to be great, as for a great one to be reduced to minuteness.

किम् असत्_संस्थितम् ब्रूहि किम् तत् सद्_वा_अथ संस्थितम् । सम्यङ्-निदर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

kim asat saMsthitam brUhi kim tat sat_vA_atha saMsthitam | samyak-nidarzanena_eva kariSye tava bodhanam ||13||

what unReality becomes existent

tell me

what That is So

and so becomes existent

I will make a full explanation for your realization.

~vlm.13. Tell me, what non-entity has come to being or what entity has been lasting forever? All these I will explain to you by the best proofs and examples.

rAma said—

सन्त_ एव स्थिता: सन्तो_ ब्रह्मन्_वयम् इमे किल । दाम-आदयस्_त्व्_असन्तो_अपि वक्षि सन्त: स्थिता_ अपि ॥४।३१।१४॥

santa_ eva sthitA: santa:_ brahman vayam ime kila | dAma-Adaya:_tu_ asanta:_api vakSi santa: sthitA:_ api ||14||

but indeed they're existent

being, Sir.brAhmaNa, for us

dAma the Rope and

the rest

altho they don't even exist

you say

they are existent in a state of being.

~m.14 Sri Rāma: O knower of Brahman, those that are existent abide as existent. This is evident to oneself. However, Dāma and the others are said to become existent, though they are nonexistent.

~vlm.14. Râma answered: "Why sir, all that is existent is ever present before us as our own bodies, and all things beside ourselves; but you are speaking of Dâma and the demons, as mere nullities and yet to be in existence.

*jd.14 - santa: eva sthitA: - being indeed existent = santa: - being = o brAhmaNa = vayam ime kila - indeed for us they = dAma the Rope and the rest = tu a-santa: api - tho not even existing = vakSi - you say = are existent in a state of being - santa: sthitA:_ api.

vasiShTha—

यथा दाम.आदयो राम स्थिता माया.मया इति । अ.सत्या एव सत्य-आभा मृगतृष्ण-अम्बु-पूरवत् ॥४।३१।१५॥

yathA dAma.Adayo rAma sthitA mAyA.mayA iti | a.satyA eva satya-AbhA mRgatRSNa-ambu-pUravat ||15||

dAma the Rope and the rest, rAma, they exist

as formations of

mAyA

they are unrealities seeming real

like a mirage.ful of water

~vlm. Yes rAma, the non-existent and unreal dAma and others seemed to exist by mere illusion, like a mirage appears to be full of water by optical illusion.

~sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

तथा_एव_इमे वयम् अपि स-सुर-असुर-दानवा: । असत्या एव वल्गामो याम आयाम एव च ॥४।३१।१६॥

tathA_eva_ime vayam api sa=sura-asura.dAnavA: |

asatyA:_ eva valgAma: yAma AyAma_ eva ca ||16||

tathA eva - thus too = ime - these = vayam api - even us =

sa=sura-asura-dAnavA: - with Brightlings and Darklings dAnava.s =

asatyA: eva valgAma: - tho unreal we dance about =

yAma: AyAma: eva ca - the road and its full length.

~vlm.16. It is in like manner that ourselves, these gods and demigods, and all things besides, are unrealities in fact, and yet we seem to turn about and speak and act as real persons.

~sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

#valg

#yam -> #yAma: - motion, course, going, progress RV. AV. Br. ; a road, way, path ib. ; a carriage, chariot RV. • a 3-hr night-watch -> #AyAma: - expansion, length (either in space or time), breadth (in mensuration).

अलीकम् एव त्वद्-भावो मद्-भावो_अलीकम् एव च । अनुभूतो_अप्य् असद्-रूप: स्वप्ने स्वमरणम् यथा ॥४।३१।१७॥

alIkam eva tvad-bhAva:_ mad-bhAva:_alIkam eva ca | anubhUta:_apy asad-rUpa: svapne svamaraNam yathA ||17||

for

the "you".feeling

is a false semblance of you

and the "me".feeling

is falsely similar too

even experience that you know is unreal

like your own death in a dream

...

~vlm. My existence is as unreal as thine, and yet it appears as real as we dream our death in sleep.

मृतो_ बन्धुर्_यथा स्वप्ने_sप्य्_अनुभूतो_अप्य्_असन्मय: ।

mRta:_ bandhu:_yathA svapne_api_anubhUta:_api_asanmaya: |

मृतो_अयम् इति चेज्_ज्ञप्तिर्_भवेद्_एवम् इदम् जगत् ॥४।३१।१८॥

mRta:_ayam iti cet_jJapti:_bhavet_evam idam jagat ||18||

or even a dead relative in a dream

tho experienced

it's a mode of unReality

"This is dead"

if so envisioned so the world becomes.

~vlm.18. As the sight of a dead friend in a dream is not a reality, so the notion of the reality of the world, ceases upon the conviction of its unreality, as that of the demise of the person seen in a dream.

~sv.17-18 All these notions of 'I' and 'you', O rAma, are unreal. That you and I are seen to be real entities does not alter the truth; even if a dead person appears before you now, he is still dead!

~m.18 Just like a near relative who is experienced as dead in a dream is still nonexistent, the feeling that ‘he is dead’ is also quite proper. Because this world is also of the same nature and kind.

एषा_अतिमूढ-विषय उक्तिर्_एव न राजते । अभ्यासेन विना_उदेति न_अनुभूतेर्_अपह्नव: ॥४।३१।१९॥

eSA_atimUDha-viSaya ukti:_eva na rAjate | abhyAsena vinA_udeti na_anubhUte:_apahnava: ||19||

this is an incredibly stupid view

it does not illumine

without Practice = udeti – it arises = na anubhUte: apahnava: - not in contradiction of experience.

~vlm.19. But such assertions of our nihility are not acceptable to them, who are deluded to the belief of the reality of sensible objects. It is the habit of thinking its reality, that will not listen to its contradiction.

~sv.19..21 However, it is unwise to declare the truth ('Brahman alone is real') to the ignorant. For, the reality of the world-appearance, which has become deep-rooted in the heart of the ignorant, will not be dispelled except through intense enquiry into the purport of the scriptures. One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

~VA. this statement (of non.existence of world) does not appeal to stupid person, denial of perceived (world) does not arise without repeating inquiry. ~AS. Even the discussion of this stupid concept (eSA:_ atimUDhaviSaye uktireva) is not appropriate (na rAjate). The experience (of world's reality) does not go away without practice (of contemplation on philosophical matters).

~m.19 However this (feeling of unreality) does not sound proper from (the mouth) of an absolute idiot. By habit he is light hearted (and so makes such statement), Without experience nothing becomes valid.

निश्चयो_अन्त: प्ररूढो य: संपन्नो_अभ्यसनम् विना । नाशम् आयाति लोके_sस्मिन् न कदा.चन कस्य.चित् ॥४।३१।२०॥

nizcaya:_anta: prarUDha:_ ya: sampanna:_abhyasanam vinA | nAzam AyAti loke_asmin na kadA.cana kasya.cit ||20||

nizcaya:_anta: - secure from doubt within =

prarUDha: ya: sampanna: -

x =

abhyasanam vinA - without constant Practice =

it comes to ruin in this world - nAzam AyAti loke_asmin =

na kadA.cana kasya.cit - not anywhen from anywhat.

~m.20 What is settled belief in one does not occur without constant practice/ reiteration. (Such a belief) does not get destroyed without (proper inquiry).

~vlm.20. This mistaken impression of the reality of the world, is never to be effaced without the knowledge of its unreality, derived from the Sâstras, and the assuetude of thinking it so.

#ruh -> #praruh -> #prarUDha‑ ‑ grown up, full-grown • (ifc.) overgrown with • filled up, healed up • grown, widely spread, become great or strong • old • growing or proceeding from a root, rooted, fastened • arisen or proceeded from (comp.) • -kakSa a. a place where shrubs have grown • -keza a. one whose hair has grown long, having long hair • -mUla a. having roots gone deep -

"इदम् जगद्_असद्_ब्रह्म सत्यम्"_इत्य्_एव वक्ति य: । तम् उन्मत्तम् इव_उन्मत्तो विमूढो_अपि हसत्य्_अलम् ॥४।३१।२१॥

"idam jagat_asat_brahma satyam"_iti_eva vakti ya: | tam unmattam iva_unmatto vimUDha:_api hasati_alam ||21||

"This world is not.So / That brahman.Immensity is real",

one who says so

seems to be crazy

(crazy as the fool who laughs his fill!)

~m.21 And so even a fool will ridicule a person who says ‘world is unreal, Brahman is real’ (without proper authority and inquiry).

~vlm.21. He who preaches the unreality of the world and the reality of Brahma, is derided by the ignorant as a mad man; (for his negation of the seeming reality, and assertion of the unseen God).

अ.क्षीब-क्षीबयोर्_ऐक्यम् क्व किलेहाज्ञ-तज्ज्ञयो: । अन्धप्रकाशयोर्बोधे स्याच्छायातपयोरिव ॥४।३१।२२॥

a.kSIba-kSIbayo:_aikyam kva kilehAjJa-tat.jJayo: | andha-prakAzayo:_bodhe syAt_chAyA-tapayo:_iva ||22||

there's no communion of the sober and the drunk

how in the world could there be?

likewise of the unknowing & knowing or of black & bright or shadow & flame.

~m.22 There cannot be unity between one who is drunk and one who is not. Similarly an ignorant person and a wise man of knowledge cannot be united (agree in opinions). Light and shadow cannot mix.

~vlm.22. The learned and the ignorant cannot agree on this subject, as the drunken and sober men can not meet together. It is one who has the distinct knowledge of light and darkness, that knows the difference between the shade and sunlight.

~AS. This extends the discussion from verse 21 where it is described how a knowledgeable person declaring world unreal and Brahma real - comes to be ridiculed as ignorant. However, a knowledgeable person cannot be a fool. This verse emphasizes that the two concepts cannot come together. How can there be a unity between a sane one and and intoxicated one? - How can darkness and light be combined after knowledge? Or shadow and illumination?

#kSIba (or <kSIva>) mf-A n. (pf. p. Pass. <kSIb> pAN.8-2.55) excited, drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada-vazAt bhrAntAn kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati >kSIba: madirAmatta: y3.066.008

*jd.22 – aikyam akSIba-kSIbayo: - the communion of sober and drunk = kva kila iha - where alas here = bodhe - in the understanding = ajJa-tajjJayo: - of the unknowing and knowing andha-prakAzayo: - of blindness and illumination = syAt - wd be = chAyA-tapayo: iva - like shadow and flame.

यत्नेन_अप्य्_अनुभूतो_अर्थ: सत्ये कर्तुम् अपह्नवम् ।

yatnena_api_anubhUta:_artha: satye kartum apahnavam |

अज्ञो_अन्तश्_च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa:_antaz_ca na zaknoti zavam AkramaNam yathA ||23||

*jd. yatnena_api - with effort even = anubhUta: artha: satye - experienced thing in the real = kartum apahnavam - (and) to make denial = a-jJa: antaz ca na zaknoti - the unKnowing within cannot = zavam AkramaNam yathA - like a dead man walking.

*jd . *artha = thing, purpose, meaning.

~m.23 An ignorant person cannot (easily) absorb an experience even with great effort. It is like attacking a corpse.

~vlm.23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort. 24. It is in vain to preach the doctrine of "to pan," that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

ह्नु #hnu -> #apahnu अपह्नु -> #apahnava: अपह्नव: ‑m.- concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप-ह्नुति - using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत -mfn.- concealed, denied.

*jd.23 - yatnena_api - with effort even = anubhUta: artha: satye - experienced thing in the real = kartum apahnavam - (and) to make denial = a-jJa: antaz ca na zaknoti - the unKnowing within cannot = zavam AkramaNam yathA - like a dead man walking.

ब्रह्म सर्वम् जगद्_इति वक्तुम् न_अज्ञस्य युज्यते । तपो-विद्या_अन्-अनुभवे स तद्_एव_अनुभूतवान् ॥४।३१।२४॥

brahma sarvam jagat_iti vaktum na_ajJasya yujyate | tapo-vidyA_an-anubhave sa tat_eva_anubhUtavAn ||24||

brahma sarvam jagad - "The brahman.Immensity is the whole world" = iti vaktum na_ajJasya yujyate - it is not fitting to say so to the unKnowing =

tapas-vidyA-ananubhave - without experience of the Austere Science =

sa tat_eva_anubhUtavAn - it is That only as experience.

* tapo.vidyA - The Austere Science. tapas is usually Austerity

but has a different sense in the Freedom Method

(see the dialog of ramaNa and gaNapati

http://happinessofbeing.blogspot.ca/2015/08/that-alone-is-tapas-first-teachings.html)

~m.24 ‘All world is Brahman’ such a statement does not go well with an ignorant person. Because of lack of penance and education, he will think of world as truth/real.

~vlm.24. It is in vain to preach the doctrine of "to pan" that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

~VA. brahman is all world such words are not understood by ignorant, being heavily (fiercely) established in perceptions, he understands only that (visible).

~AS. It is not appropriate (na yujyate) to tell an ignorant one that the whole world is just Brahman; without experience from penance and knowledge (tapo-vidyA-ananubhave) he only perceives the world.

अ-बद्ध-विषये ह्य्_एषा राम वाक्_प्रविराजते । बुद्धस्य_अस्मि_इति रूपेण किल न_अस्त्य्_एव किम्.चन ॥४।३१।२५॥

a-baddha-viSaye hi_eSA rAma vAk_pravirAjate | buddhasya_asmi_iti rUpeNa kila na_asti_eva kim.cana ||25||

*jd.25 - a=baddha-viSaye hi eSA – when she is without bondage of the senses = o rAma = vAk pra.virAjate – Speech proclaims = buddhasya asmi – of 1 awakened I am = iti - so = rUpeNa kila - with form alas = na_asti_eva kim.cana - there is nothing whatever.

~m.25 O Rāma, an ignorant person’s words excel in unwise and unintelligent subjects not in anything that is wise and enlightened.

~vlm.25. There prohibition is an admonition, giving to the ignorant, (who are incapable of persuasions); as for the learned who know themselves to be Brahma, it is useless to lecture them on this subject (which they are already acquainted with).

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

~VA. for unlearned, o rAma, such words are common (such understanding prevails) “I am smart”, although of course he is not smart at all.

~AS. The previous verse suggested that an ignorant one cannot be enlightened by just the talk the advice. So, who should be advised? This verse gives a counterpoint. (On the other hand) such language (about comparison between Brahma and world) only applies to discussions with the ignorant ones.
An enlightened one who strongly realizes "I (and only I) am", is not elgible for such a discussion, since for him nothing (else) exists anyway! Thus all such arguments are appropriate for the ignorant who wishes to learn and progress a mumukSu.

ब्रह्मैव_इदम् परम् शान्त-मत्य्_एव_अनुभवन् सुधी: ।

brahma_eva_idam param zAnta-mati_eva_anubhavan sudhI: |

अपह्नव: स्व.अनुभूते: कर्तुम् तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: sva.anubhUte: kartum tasya kva yujyate ||26||

brahma_eva - it's only the brahman.Immensity = idam param - this perfection = experiencing only peaceful thought - zAnta-mati eva anubhavan =

sudhI: - x =

apahnava: sva.anubhUte: - denial of self-evidence =

kartum tasya - to make of that =

kva yujyate – what's the use?

~m.26 Men of wisdom and good intelligence experience world as Brahman, the most peaceful. How can one take away such personal experience?

~vlm.26. The intelligent man, who believes that the supremely quiescent spirit of Brahma, pervades the whole universe, is not to be led away by any from his firm belief.

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

ह्नु #hnu -> #apahnu अपह्नु -> #apahnava: अपह्नव - concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप-ह्नुति , using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत -mfn.- concealed, denied.

परस्माद्_व्यतिक्रिकेण न_अहम् आत्मनि किम्.चन । हेमनि_इव_ऊर्मिक.आदित्वम् न मय्य्_अस्ति विशिष्टता ॥४।३१।२७॥

parasmAt_vyatikrikeNa na_aham Atmani kim.cana | hemani_iva_Urmika.Aditvam na mayi_asti viziSTatA ||27||

no different from the Absolute how am I in a self at.all

the state of a ring is only gold

there is nothing left as "me".

~vlm.27. So nothing can shake the faith of that man, who knows himself as no other, beside the Supreme Being who is all in all; and thinks himself to be dependent on the substantiality of God, as the formal ring depends on its substance of gold.

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*jd.27 - parasmAt vyatikrikeNa na – with no difference from the absolute = aham Atmani kim.cana – am I in the self at.all = hemani iva - as in gold = Urmika.Adi-tvam – the state of ringness = na mayi asti viziSTatA – there is no residue in me.

भूतता व्यतिरेकेण मूढे न_आत्मनि किम्.चन । ऊर्म्य्.आदि-बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थता ॥४।३१।२८॥

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana | Urmi.Adi-buddhau hema_iva jJe na_asti paramArthatA ||28||

bhUtatA vyatirekeNa - x =

mUDhe na_Atmani kim.cana - x =

Urmy.Adi-buddhau hema_iva - x =

jJe na_asti paramArthatA - x =

?The moron has not severed himself from the trappings of existence; he does not understand the filagree and the molten gold.

~m.28 Nothing that opposes materiality/corporeal nature occurs in a foolish and stupid person. (Though about) Supreme exists in him like goldness in a wave (of water).

~vlm.28. The ignorant have no notion of the spirit, beside that of matter, which they believe as the cause and effect (Kârya Kârana) of its own production; but the learned man sees the substantive spirit, in all forms of creation, as he views the substance of gold in all the ornaments made of that metal.

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

मिथ्या_अहंता-मयो मुढ: सत्य-एक-आत्म-मय: सुधी: ।

युज्यते न क्व.चिन्_नाम स्वभाव-अपह्नवो_अनयो: ॥४।३१।२९॥

mithyA_ahaMtA-maya:_ muDha: satya-eka-Atma-maya: sudhI: |

yujyate na kva.cin_nAma svabhAva-apahnava:_anayo: ||29||

mithyA-ahaMtA-maya: muDha:

a Fool is a form of false Egoity

satya-eka-Atma-maya: sudhI:

a Wiseman is a form of the one real Self

yujyate na kva.cit nAma - x =

svabhAva-apahnava: anayo: - x.

~m.29 Foolish people are full with egoism and illusion. Wise men are one with truth. These twa:_ natures can never mix. It is difficult to annihilate natures.

~vlm.29. The ignorant man is composed of his egoism only, and the sage is fraught with his spirituality alone; and neither of them is never thwarted from his own belief.

~sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

Your Moron thinks he is his own mere Egoity; your Thinker embraces the Suchness and the Self. There's nothing between those two; their very natures are opposite.

यो_यन्.मयस्_तस्य तस्मिन्_युज्यते_अपह्नव: कथम् ।

ya:_yan.maya:_tasya tasmin_yujyate_apahnava: katham |

पुरुषस्य घटो_अस्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥

puruSasya ghaTa:_asmi_iti vAkyam unmattam eva hi ||30||

*jd.30 - ya: - 1 who is = yan-maya: - a Which-mode = tasya - of That = tasmin - in that = yujyate apahnava: katham - how is the denial right = puruSasya - of a person = ghaTa: asmi iti – "I'm a pot!" = vAkyam unmattam eva hi – saying so is crazy.

*moT. ... etad eva sadṛSTAntam Aha ya: puruSa: | yan-maya: nizcayadvAreNa yat svarUpa: syAt | tasya puruSasya | tasmin svarUpe | apahnava: katham syAt | hi yasmAt | puruSasya ghaTa:_asmīti vAkyam unmattatA eva bhavati | ata: brahmAtmatve nizcitasya jJasya sthUladehAtmatve nizcitasyAjJasya ca svAnubhUter apahnava: na yukta iti bhAva: ||

~m.30 Whatever something is full of, how can one destroy that something. If a person says ‘I am a pot’, that is purely madness.

~vlm.30. What is one's nature or habit (of thinking), can hardly be altered at any time; for it would be foolish in one, who has been habituated to think himself as a man, to take himself for a pot or otherwise.

Øtt. #nirAmaya nir-A=maya – without embracing mode or measure, cf. #yanmaya - mf(I)n. formed or consisting of which Kāvyâd. Pur. • y4031.030

#hnu ‑> #apahnu ‑> #apahnava: concealment, denial of or turning off of the truth; appeasing, satisfying, Sbr.; affection, love R.; •• #apahnuti अप-ह्नुति , using a simile in other than its true or obvious application, _sAh. •• #apahnuta -mfn.- concealed, denied.

तस्मान्_न_इमे वयम् सत्या न.च दाम.आदय: क्व.चित् ।

tasmAn_na_ime vayam satyA na.ca dAma.Adaya: kva.cit |

असत्यास्_ते वयम् च_इमे न_अस्ति न: खलु संभव: ॥४।३१।३१॥

asatyAs_te vayam ca_ime na_asti na: khalu saMbhava: ||31||

thus

these

are not real for us

no dAma & the rest at.all

(they're as unreal as we are to them)

there is no possibility.

~m.31 And so neither you, I, Damā and others can claim to exist in truth. What is untrue can never claim existence never.

~vlm.31. Hence though ourselves and others, and that Dâma and the demons are nothing in reality; yet who can believe that we or these or those and not what ourselves to be.

सत्यम् संवेदनम् शुद्धम् बोध-आकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha-AkAzam niraJjanam | s

सत्यम् सर्व.गतम् शान्तम् अस्त्य्_अन्-अस्तमय-उदयम् ॥४।३१।३२॥

atyam sarva.gatam zAntam asti_an-astamaya-udayam ||32||

*jd.32 - satyam saMvedanam zuddham - x =

bodha-AkAzam niraJjanam - x =

satyam sarva-gatam zAntam - x =

asti anasta-maya-udayam – x.

~vlm.32. There is but One Being that is really existent, who is truth and consciousness himself, and of the nature of the vacuum and pure understanding. He is immaculate, all pervading, quiescent and without his rise or fall.

~sv. O rAma, neither we nor these demons are real. The reality is the one infinite consciousness which does not undergo any change. In that infinite consciousness there arise the notions of yourself, myself, these demons etc., and they are invested with reality because the perceiving consciousness is real.

*mo. ...|| nanu tarhi tajjJasyApi cinmAtrAkhyam svarUpam asmadAdivat pratItisiddham evAstIti sa:_api asad eva syAd ity | atrAha satyam yat saMvedanam | tadrUpam ghaTa.Adi-saMvedyAdUSita-saMvedana-rUpam iti yAvat | na hi ghaTa.Adi-saMvedya-upahitasya saMvedanasya satyatvam yuktam | saMvedyanAzena tasyApi naSTa-kalpatvAt | nApi saMvedyasya satyatvam yuktam | pratIti-mAtra-sAratvAt | zuddham cetyAkhyamalAdUSitam | ata_ eva niraJjanam nirlepam | satyam sarvasAratvena sthitatvAt satyam rUpam | sarvagatam sAkSitayA sAratvena ca sthitatvAt sarvavyApakam | zAntam svasvarUpe vizrAntam | anastamita-udayam bodhAkAzam cinmAtra-AkAzam | asti paramArthata: sattAm bhajati | ata: pratItimAtrasiddhatvAbhAvAt paramArthasati cinmAtrasvarUpe svatayA nizcitasya jJasya na_asatyatvam iti bhAva: || ... bodhAlAzam niraJjanam ... anastamitodayam

सर्वम् शान्तम् च नि:शून्यम् न किम्.चिद्_इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |

तत्र व्योम्नि विभान्ति_इमा निजा भासो_अङ्ग सृष्टय: ॥४।३१।३३॥

tatra vyomni vibhAnti_imA nijA bhAsa:_aGga sRSTaya: ||33||

~jd.

sarvam zAntam ca ni:zUnyam

na kim.cit_iva saMsthitam

tatra vyomni

vibhAnti_imA: nijA:

bhAsa:_aGga sRSTaya:

~m.33 This whole world is quiet and peaceful. It is not void. In that ether glitters this world as a self reflection and as a limb.

~vlm.33. Being perfect quietude and void, he seems as nothing existent; and all these creations subsist in that vacuity as particles of its own splendour.

यथा तैमिरिक-अक्षस्य सहजा एव दृष्टय: । केशोण्ड्रक.आदि.वद्_भान्ति तथा_इमास्_तत्र दृष्टय: ॥४।३१।३४॥

yathA taimirika-akSasya sahajA eva dRSTaya: | kezoNDraka.Adi.vat_bhAnti tathA_imAs_tatra dRSTaya: ||34||

~jd.

yathA taimirika-akSasya sahajA eva dRSTaya:

kezoNDraka.Adi.vat_bhAnti tathA_imAs_tatra dRSTaya:

~m.34 A person with night blindness sees hairs in the sky-space in a natural manner. In the same way is this creation in the Supreme.

~vlm.34. As the stars are seen to shine resplendant in the darkness of night, and the worms and waves are seen to float on the surface of the waters, so do all these phenomena appear to occur in his reality.

~vlm.34. As the stars are seen to shine resplendent in the darkness of night, and the worms and waves are seen to float on the surface of the waters, so do all these phenomena appear to occur in his reality.

स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् । चिद्.आकाशस्_ततो_अ-सत्यम् अपि सत्यम् तद्_ईक्षणात् ॥४।३१।३५॥

sa AtmAnam yathA vetti tathA_anubhavati kSaNAt | cid.AkAza:_tata:_a-satyam api satyam tat_IkSaNAt ||35||

*jd.35 - sa AtmAnam yathA vetti - as he understands himself >vid = tathA:_ anubhavati kSaNAt - thus/so he becomes at once = cid.AkAza: tata: a-satyam api - cit.Space thus/from-That though not-So = satyam tad IkSaNAt - That becomes So when perceived - Whatever he wants to be, that exactly he is, ...

~vlm.35. Whatever that being purposes himself to be, he conceives himself to be immediately the same: it is that vacuous Intellect only which is the true reality, and all others are also real, as viewed in it and rising and setting in it out of its own will (volition or bidding).

न सत्यम् अस्ति न_अ-सत्यम् इति तस्माज्_जगत्-त्रये । यद्_यथा वेत्ति चिद्.रूपम् तत्_तथा_उदेत्य्_असंशयम् ॥४।३१।३६॥

na satyam asti na_a-satyam iti tasmAt_jagat-traye | yat_yathA vetti cid.rUpam tat_tathA_udeti_asaMzayam ||36||

it is not real nor is it unreal

from That

in the Triple World

know what is so as

Consciousness-Form

that thus becomes convincing certainty

* Triple World: Heaven, Earth, & Netherworld • in the Higher Sense (paramArtha) the States of waking, dream, and sleep.

~m.36 And so there is nothing real or unreal in this triune world. Whatever form the consciousness experiences (knows itself to be) it becomes that. There is no doubt in this.

~vlm.36. Therefore there is nothing real or unreal in the three worlds, but all of or the same form as it is viewed by the Intellect, and rising before it of its own spontaneity. (The three worlds are composed of this earth and the worlds above and beneath it, called as swarga, martya and patala).

*jd.36 - na satyam asti na asatyam - it is not real nor unreal = iti - so =

tasmAt - from that = jagat-traye – in the Triple World = yad yathA - what is so = vetti cid.rUpam – know as Consciousness-Form = tat tathA udeti asaMzayam – that thus arises, without a doubt.

यथा दाम.आदयस्_तद्.वद्_एवम् अभ्युदिता वयम् । सत्य-अ.सत्या: किम् अत्र_अङ्ग तान्_प्रत्य्_अपि विकल्पना ॥४।३१।३७॥

yathA dAma.Adaya:_tad.vat_evam abhyuditA vayam | satya-a.satyA: kim atra_aGga tAn_prati_api vikalpanA ||37||

dAma the Rope and friends

in that way

having emerged

so have we

are we really unreal then?

as for them

they're imagined realities

~m.37 The way Dāma and others manifested in the consciousness-ether we also emerged. Where is the question of truth or untruth in this? Where is the question of any other kind of design in this?

अस्य_अनन्तस्य चिद्.व्योम्न: सर्वगस्य निराकृते: । चिद्_उदेति यथा या_अन्तस्_तथा सा तत्र भात्य्_अलम् ॥४।३१।३८॥

asya_anantasya cid.vyomna: sarvagasya nirAkRte: | cit_udeti yathA yA_anta:_tathA sA tatra bhAti_alam ||38||

out.of this boundless Consciousness-sky

Consciousness

of the ubiquitous unembodied

emerges

as what is within

thus

what is

appears fully there

...

~m.38 The way (active) consciousness manifests in this immanent, infinite formless consciousness-ether, that way in that form alone the consciousness dazzles and shines.

~vlm.38. This infinite and formless void of the Intellect, is ubiquitous and all pervading; and in whatever form this intellect manifests itself in any place, it appears there just in the same figure and manner.

*jd.38 - asya_anantasya cid.vyomna: - of this boundless Consciousness-sky = sarvagasya nirAkRte: - of the ubiquitous unembodied = cit udeti – Consciousness arises = yathA yA:_ antas – as what is within = tathA sA tatra bhAti alam – thus what is there appears fully.

~VA. ... cit-formations (awareness of objects) arise and appear (as separate).

~AS. The second line: cit-formations appear and stay as they arise.

यत्र दाम.आदि-रूपेण संवित्_प्रकचिता स्वयम् । तथा सा तत्र संपन्ना तथा_आकार.अनुभूति.त: ॥४।३१।३९॥

yatra dAma.Adi-rUpeNa saMvit_prakacitA svayam | tathA sA tatra sampannA tathA_AkAra.anubhUti.ta: ||39||

...

where

with the form of dAma ... & the rest

samvit.Awareness has projected itself

thus it is manifested there

thus its formation imitates experience

~vlm. ... consciousness expanded itself with the images of Dâma and others, it immediately assumed those shapes by its notions of the same.

~m.39-40. That consciousness actively conceived Dāma and others and so they occurred thus. We are conceived similarly and so we are now.

अस्मद्.आदि-स्वरूपेण संविद्_यत्र_उदिता स्वयम् । तथा_असौ तत्र संपन्ना तथा_आकार-अनुभूतित: ॥४।३१।४०॥

asmad.Adi-svarUpeNa saMvit_yatra_uditA svayam | tathA_asau tatra sampannA tathA_AkAra-anubhUtita: ||40||

where Awareness as oneself is arisen as

"us" & its ahaMkAra."I"dentities

thus

this is there effected

thus experienced as form

~vlm.40. So it is with every one of us, that all things are produced to our view, according to their notions which are presented to our consciousness.

स्व.स्वप्न-प्रतिभासस्य जगद्_इत्य्_अभिधा कृता । चिद्.व्योम्नो व्योम-वपुषस्_तापस्य_इव मृग.अम्बुता ॥४।३१।४१॥

sva.svapna-pratibhAsasya jagat_iti_abhidhA kRtA | cid.vyomna:_ vyoma-vapuSa:_tApasya_iva mRga.ambutA ||41||

sva.svapna-pratibhAsasya - thru your own dream-projection = jagad - the world = iti abhidhA kRtA - is made an expression (of its vAsanA.Impression) = cit.vyomna: - of Consciousness-sky = vyoma-vapuSa: - the vapus.body of the spacious sky = tApasya_iva –

as in the heat

water appears to a thirsty deer.

~m.41 We call the sun’s rays in a desert as mirage. Similarly the self-dream of Consciousness-ether is called ‘the world’.

~vlm.41. What we call the world, is the representation of 2things to us as in our dream; it is a hollow body as a bubble rising in the empty ocean of the Intellect, and appearing as the water in the mirage.

*jd.41 - sva.svapna-pratibhAsasya - thru your own dream-projection = jagad - the world = iti abhidhA kRtA - is made an expression (of its vAsanA.Impression) = cit.vyomna: - of Consciousness-sky = vyoma-vapuSa: - the vapus.body of the spacious sky = tApasya_iva - as of the heat = mRga.ambutA – is water for the thirsty deer.

यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य-अभिधा कृता । यत्र सुप्तम् तु तेन_एव तत्र मोक्ष-अभिधा कृता ॥४।३१।४२॥

yatra prabuddham cid.vyoma tatra dRzya-abhidhA kRtA | yatra suptam tu tena_eva tatra mokSa-abhidhA kRtA ||42||

yatra prabuddham - where awakened =

cid.vyoma – Consciousness-sky =

tatra dRzya-abhidhA kRtA – there is made the object of expression =

yatra suptam tu - but where a dream =

tena_ eva – by that also =

tatra mokSa-abhidhA kRtA – there mokSa.Freedom is made the expression.

see v.41

~m.42 Where consciousness-ether reveals in form (or awake) that is called a visible object (a phenomenon). When it is asleep (with manifestation) that state is called ‘liberation’.

~vlm.42. The waking state of the vacuous intellect, is styled the phenomenal world, and its state of sleep and rest, is what we call liberation, emancipation or salvation from pain (âtyantika dukkha nivritti moksha).

न च तत्_क्व.चिद्_आसुप्तम् न प्रबुद्धम् कदा.चन । चिद्.व्योम केवलम् दृश्यम् जगद्_इत्य्_अवगम्यताम् ॥४।३१।४३॥

na ca tat_kva.cit_Asuptam na prabuddham kadA.cana | cid.vyoma kevalam dRzyam jagat_iti_avagamyatAm ||43||

nor is That anywhere aSleep

nor awakened anywhen

its Consciousness-sky

the Whole Percept

is to be understood as

"the World"

~m.43 In fact Consciousness-ether is never awake or asleep. When manifest that manifestation is called world.

~vlm.43. But the Intellect which never sleeps, nor has to be awakened at any time (but is ever wakeful), is the vacuity of the Divine Mind, in which the world is ever present in its visible form (and to which nothing is invisible).

निर्वाणम् एव सर्ग-श्री: सर्ग-श्रीर्_एव निर्वृति: । नानयो: शब्दयोर्_अर्थ-भेद: पर्याययोर्_इव ॥४।३१।४४॥

nirvANam eva sarga-zrI: sarga-zrI:_eva nirvRti: | nAnayo: zabdayo:_artha-bheda: paryAyayo:_iva ||44||

nirvANa

alone

is the wealth of Creations

the wealth of Creations

alone

are

the nirvRti-state

the two different words are distinguished as similarities

* nirvAnam is neuter in gender.

viewed as a feminine power-process it is nirvRti:

similar is the masculine saMsAra & saMsRti

~m.44 Creation is Nirvāna, Nirvāna is creation. These two are mere synonyms.

परमार्थे जगद्_इति रूपम् वेत्ति स्वयम् स्वकम् । यथा तैमिरिकम् चक्षु: केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥

paramArthe jagat_iti rUpam vetti svayam svakam | yathA taimirikam cakSu: kezoNDrakam iva_IkSate ||45||

paramArthe - philosophically =

jagat iti - "the World" =

rUpam vetti - know it as form =

svayam svakam – its own own.ness =

yathA taimirikam x

cakSu: - eye/sight (m.) =

kezoNDrakam iva IkSate – x.

.Q. the cataract process?

~m.45 Supreme sees the world-form. It is its own. It is like the hair-view of sky by a man with night-blindness.

~vlm.45. The Divine Intellect views its own form in the world, and the world in itself in its true sense; as the blinded eye sees the internal light in its orbit. (?)

#taimirika

न तत् केशोण्ड्रकम् किम्.चित् सा हि दृष्तिस्_तथा स्थिता ।

na tat kezoNDrakam kim.cit sA hi dRStis_tathA sthitA |

न_इदम् दृश्यम् इदम् किम्.चिद्_इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥

na_idam dRzyam idam kim.cit_ittham cid.vyoma saMsthitam ||46||

* keshondraka_ eyedust. I have recently developed incipient cataracts

and find eyedust a reasonable translation

for the spots and hairy lines that blot the vision

*jd.46 - na tat kezoNDrakam kim.cit – not that eyedust anyhow =

sA hi dRStis_tathA sthitA - x =

na_idam dRzyam idam kim.cit - x =

ittham cid.vyoma saMsthitam - x =

~m.46 In fact there are no hairs (in the sky). It is mere a perception. There is neither world nor phenomenon. All is that Consciousness-ether.

~vlm.46. The Divine Intellect like the blinded eye, sees nothing from without, but views every form within itself; because there is no visible nor phenomenal world, beside what is situated within the vacuous sphere of the intellect.

सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम् नो किम्.चन क्व.चिद्_इह_अस्ति न च_अनुभूतम् ।

शान्तम् सद्_एकम् इदम् आततम् इत्थम् आस्ते संत्यक्त-शोक-भय-भेदम् अतस्_त्वम् आस्स्व ॥४।३१।४७॥

sarvatra sarvam idam asti yathA_anubhUtam

no kim.cana kva.cit_iha_asti na ca_anubhUtam |

zAntam sat_ekam idam Atatam ittham Aste

saMtyakta-zoka-bhaya-bhedam ata:_tvam Assva ||47||

sarvatra sarvam idam asti - everywhere all this is =

yathA-anubhUtam – as experienced/projected (after-become) =

na-u kim.cana kva.cit iha asti - not.at.all anything is anywhere here =

na ca anubhUtam – and not projected =

zAntam sat ekam idam Atatam ittham Aste - x =

saMtyakta-zoka-bhaya-bhedam - saMtyakta-grief-bhaya-bheda =

atas tvam Assva - x =

~vlm.47. There are all these things every where, as we have ideas of them in our minds; but there is never any thing any where, of which we have no previous idea in the mind. It is the one quiet spirit of God, which lies extended in all these forms coming to our knowledge. Therefore knowing him as all in all, give up all your fears and sorrows and duality, rest in peace in his unity.

~m.47 Everything, everywhere exists as conceived and experienced by that Supreme, peaceful one. Nothing else_ais’ or can be. Cast off fear, sorrow and division. Be like that infinite.

~AS. ata: (thus, or so) tvam (you) Assva (stay imperative form of As=sit or be)

*mo. ...|| ¶ siddhAntam kathayati yathAnubhUtam evam eva nAnAtvenAnubhUtam | idam sarvam sarvatrAsti | bhAsamAnatvAt | nAnubhUtam anubhavaviSayatAm agatam sat | kva.cit kutracid api deze | kiJcit lezenApi | no asti | abhAsamAnatvAt | anubhUta-tvam ananubhUta-tvam ca jagata: jAgradAdau suSuptAdau ca sarveSAm sva.pratIti-sAkSikam eveti | nAtrAyAso yukta: | nanu tarhi sarvadA sat kim astIty | atrAha zAntam iti | zAntam anubhavitR-tvena sthitatvAt anubhUta-tvAnanubhUta-tvAkhya-vikAra-rahitam | ekam advitIyam | Atatam samantAt vyApakam | idam Atmatvena pura: sphurat | ittham anubhUtatva-ananubhUtatva-vikAragrastajagadrUpatvena sphurad iti zeSa: | sat sanmAtrAkhyam vastu | Aste sarvadA tiSThati | ananubhUtatva-avasthAyAm api svAnanubhUtyanubhavitRtvena sthitatvAt | phalitam kathayati santyakteti | ata: tvam santyaktazaGkam jagat-satyatva-zaGkA-rahitam | abhedam bhedabuddhirahitam | Assva tiSTha || ... santyaktazaGkam apabhedam atas ...

शिला-उदर-आकार-घनम् प्रशान्तम्

zilA-udara-AkAra-ghanam prazAntam

महाचिते रूपम् इदम् स्वम् अच्छम् ।

mahAcite rUpam idam svam accham |

न_एव_अस्ति न_अस्ति_इति दृशौ क्व.चित्_तु

na_eva_asti na_asti_iti dRzau kva.cit_tu

यच्_च_अस्ति तत्_साधु तदेव भाति ॥४।३१।४८॥

yat_ ca_asti tat sAdhu tadeva bhAti ||48||

*jd.48 - zila-udarAkAghanam prazAntam - x =

mahAcite rUpam idam svamaccham - x =

na_ eva asti na asti iti dRzau kva.cit tu - x =

yat ca asti tat sAdhu - x =

tat_eva / tadA_iva - x =

bhAti - x =

*moT. ... sargAntazlokenApy etad eva kathayati idam accham kham nakiJcidrUpatvAt nirmalam jagadAkhyam AkAzam | mahAcita: rUpam svarUpam | bhavati | mahAcita: rUpam katham-bhUtam | zilodarasya ya: AkAra: | tadvad ghanam | cidghanam ity artha: | ata_ eva prazAntam cetyAkhyakSobharahitam | svapnajagata: sphuTam cinmAtrarUpatvadarzanAd iti bhAva: | nanu tarhi bhAvAbhAvabuddhi: katham astIty | atrAha naivAstIti | asti nAstIti dRzau bhAva-abhAva-buddhI | kva.cit naiva sta: | AbhAsamAtrarUpatvAd ity artha: | nanu tathApi katham bhAsamAnayo: bhAvAbhAvayo: apahnava: kartum zakyata ity | atrAha yac cAstIti | yac ca bhAvAbhAvarUpam kiJcit tvaddRSTyA:_ asti | tat sAdhu samyak | tad eva mahAcidrUpam eva | asti | tad vinA sAkSirahitasya tasyAsatkalpatvAt | tatpratItisiddhatve tu svapnapadArthavat tattvAnapAyAc ceti zivam || *moT_4,31.48 || ... mahAcito rUpam idam kham accham ... kva.cit sto ...

~m.48 The great Consciousness is supremely quiet as in the middle of a stone. Nothing else_ais’ or ‘is not’ what ‘is’ is ‘that’ alone.

~vlm.48. The great intellect of God, is as solid and clear as a block of crystal, which is both dense and transparent in the inside. They appear to be all hollow within, but replete with the images of all things from without.

oॐm

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

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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fm4031 1.dc08-09 MAGICAL REALITY .z48.docx

Jiva Das

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Dec 8, 2020, 5:57:08 PM12/8/20

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FM4031 MAGICAL REALITY 1.DC08-09 .z48

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FM.4.31 MAGICAL REALITY 1.DC08-09

सर्ग ४.३१

sarga 4.31

वसिष्ठ उवाच ।

vasiSTha uvAca |

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्यायः_मा ते ऽस्तु॒_इति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya: mA te_astu_iti tu lIlayA ||4|31|1||

अ.विवेक.अनु.संधानात् चित्तम् आपदम् ईदृशीम् ।

a.vivekAnu.saMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

क्व नाम निर्.अहम्कारचित्.सत्त्व.उदार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |

अहम्कार.अङ्कूरा, देव, समुदेति_इयम् आतता ॥४।३१।६॥

ahamkArAGkUrA, deva, samudeti_iyam AtatA ||4|31|6||

अहम्कारम् अतः_राम मार्जयान्तः प्रयत्नतः ।

ahamkAram ata:_rAma mArjayAnta: prayatnata: |

अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥

aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||

अहम्कार.अम्बुद~छन्नम् परमार्थ~इन्दु.मण्डलम् ।

ahamkArAmbuda.channam paramArtha.indu.maNDalam |

रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asanta:_api mAyA.mAhAtmya.dAnavA: ||4|31|9||

काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

न_अ.सतः विद्यते भावः_न_अ.भावः_विद्यते सतः ।

na_a.sata:_vidyate bhAva: na_a.bhAva:_vidyate sata: |

ते हि_असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te hi_asanta: katham sattAm sampannA* iti me vada ||4|31|11||

एवम् एतन् महाबाहो न_असत् सम्भवति क्वचित् ।

evam etat mahAbAha: na_asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit api_eva bRhat sampadyate tanu ||4|31|12||

किम् असत् संस्थितम् ब्रूहि किम् तत् सत्_वा_अथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |

सम्यg.निदर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||

राम उवाच ।

rAma uvAca |

सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।

santa* eva sthitA: santa:_brahman vayam ime kila |

दाम+आदyas तु_असन्तः_अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma+Adayastu_asanta:_api vakSi santa: sthitA* api ||4|31|14||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

यथा दाम+आदyo राम स्थिता माया.मया इति ।

yathA dAma+Adaya:_rAma sthitA* mAyA.mayA* iti |

अ.सत्या एव सत्य.अभा मृगतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।

tathA_eva_ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गाmo याम आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva: mat.bhAva:_alIkam eva ca |

अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUta:_api_asat.rUpa: svapne sva.maraNam yathA ||4|31|17||

मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।

mRta:_bandhu: yathA svapne_api_anubhUta:_api_asanmaya: |

मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥

mRta:_ayam iti cet_jJapti:_bhavet evam idam jagat ||4|31|18||

एषा_अतिमूढ.विषय* उक्तिः एव न राजते ।

eSA_atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥

abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||

निश्चyo 'न्तः प्ररूढः यः सम्पnno 'भ्यसनम् विना ।

nizcaya:_anta: prarUDha: ya: sampanna:_abhyasanam vinA |

नाशम् आयाति लोके 'स्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥

nAzam AyAti loke_asmin na kadA.cana kasya.cit ||4|31|20||

"इदम् जगद् असd ब्रह्म सत्यम्" इty एव वक्ति यः ।

"idam jagat asat_brahma satyam" iti_eva vakti ya: |

तम् उन्मत्तम् इव_उन्मto विमूढ_अपि हसत्य् अलम् ॥४।३१।२१॥

tam unmattam iva_unmatta:_vimUDha_api hasati_alam ||4|31|21||

अ.क्षीब.क्षीबyor ऐक्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।

a.kSIba.kSIbayo: aikyam kva kila_iha_ajJa.tajjJayo: |

अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥

andha.prAkAzayo:_bodhe syAt_chAyA.Atapayo: iva ||4|31|22||

यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।

yatnena_api_anubhUta:_artha: satye kartum apahnavam |

अज्ञो ऽन्तश् च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa:_anta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||

ब्रह्म सर्वम् जगद् इति वक्तुम् न_अज्ञस्य युज्यते ।

brahma sarvam jagat iti vaktum na_ajJasya yujyate |

तपःविद्या_अन्.अनुभवे स तद् एव_अनुभूतवान् ॥४।३१।२४॥

tapa:vidyA_an.anubhave sa* tat eva_anubhUtavAn ||4|31|24||

अ.बद्ध.विषये हि_एषा राम वाक् प्र.विराजते ।

a.baddha.viSaye hi_eSA rAma vAk pra.virAjate |

बुद्धस्य_अस्मि_इति रूपेण किल न_अस्ति_एव किम्चन ॥४।३१।२५॥

buddhasya_asmi_iti rUpeNa kila na_asti_eva kim.cana ||4|31|25||

ब्रह्मैव_इदम् परम् शान्त.मty एव_अनुभवन् सुधीः ।

brahmaiva_idam param zAnta.mati_eva_anubhavan sudhIH |

अपह्नवः स्व.अनुभूतेः कर्तुम् तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||

परस्मात् व्यतिरेकेण न_अहम् आत्मनि किम्चन ।

parasmAt vyatirekeNa na_aham Atmani kim.cana |

हेमनि_इव_ऊर्मिक.अदित्वम् न मयि_अस्ति विशिष्टता ॥४।३१।२७॥

hemani_iva_UrmikAditvam na mayi_asti viziSTatA ||4|31|27||

भूतता व्यतिरेकेण मूढे न_आत्मनि किम्चन ।

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana |

ऊर्मि+आदि.बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थथा ॥४।३१।२८॥

Urmi+Adi.buddhau hema_iva jJe na_asti paramArthathA ||4|31|28||

मिथ्या_अहम्ता.मयः_मुढः सत्य~एक.आत्म.मयः सुधीः ।

mithyA_ahamtA.maya: muDha: satyaikAtma.maya: sudhIH |

युज्यते न क्वचित्_नाम स्वभाव.अपह्नvo 'नयोः ॥४।३१।२९॥

yujyate na kva.cit nAma svabhAvApahnava:_anayo: ||4|31|29||

यः_यत्.मयः तस्य तस्मिन् युज्यते_अपह्नवः कथम् ।

yo yanmayastasya tasmin yujyate_apahnava: katham |

पुरुषस्य घटः_अस्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥

puruSasya ghaTa:_asmi_iti vAkyam unmattam eva hi ||4|31|30||

तस्मात्_न_इमे वयम् सत्या* न.च दाम+आदयः क्वचित् ।

tasmAt na_ime vayam satyA* na.ca dAma+Adaya: kva.cit |

असत्याः ते वयम् च_इमे न_अस्ति नः खलु सम्भवः ॥४।३१।३१॥

asatyAs te vayam ca_ime na_asti na: khalu sambhava: ||4|31|31||

सत्यम् संवेदनम् शुद्धम् बोध.आकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha.AkAzam niraJjanam |

सत्यम् सर्व.गतम् शान्तम् अस्ति_अन्.अस्तमय.उदयम् ॥४।३१।३२॥

satyam sarva.gatam zAntam asti_an.astamayodayam ||4|31|32||

सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |

तत्र व्योम्नि विभान्ति_इमा निजा भासः_अङ्ग सृष्टयः ॥४।३१।३३॥

tatra vyomni vibhAnti_imA* nijA* bhAsa:_aGga sRSTaya: ||4|31|33||

यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।

yathA taimirika.akSasya sahajA eva dRSTaya: |

केशोण्ड्रक.अदि.वत्_भान्ति तथा_इमाः_तत्र दृष्टयः ॥४।३१।३४॥

kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya: ||4|31|34||

स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् ।

sa* AtmAnam yathA vetti tathA_anubhavati kSaNAt |

चित्.आकाशः_तto 'सत्यम् अपि सत्यम् तत्_ईक्षणात् ॥४।३१।३५॥

cit.AkAza:_tata:_a.satyam api satyam tat IkSaNAt ||4|31|35||

न सत्यम् अस्ति न_अ.सत्यम् इति तस्मात्_जगत्.त्रये ।

na satyam asti na_a.satyam iti tasmAt_jagat.traye |

यd यथा वेत्ति चिd.रूपम् तत् तथा_उदेत्य् असंशयम् ॥४।३१।३६॥

yat yathA vetti cit.rUpam tat tathA_udeti_asaMzayam ||4|31|36||

यथा दाम+आदयः तत्.वद् एवम् अभ्युदिता वयम् ।

yathA dAma+Adayastat.vat evam abhyuditA* vayam |

सत्य.असत्याः किम् अत्र_अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥

satyAsatyA: kim atra_aGga tAn prati_api vikalpanA ||4|31|37||

अस्य_अनन्तस्य चिद्.व्योम्नः सर्वगस्य निराकृतेः ।

asya_anantasya cit.vyomna: sarvagasya nirAkRte: |

चित्_उदेति यथा या_अन्तः_तथा स तत्र भात्य् अलम् ॥४।३१।३८॥

cit udeti yathA yA_antas tathA sa* tatra bhAti_alam ||4|31|38||

यत्र दाम+आदि.रूपेण संवित् प्रकचिता स्वयम् ।

yatra dAma+Adi.rUpeNa saMvit prakacitA svayam |

तथा स तत्र सम्पन्ना तथा_आकार.अनुभूति.तः ॥४।३१।३९॥

tathA sa* tatra sampannA tathA_AkAra.anubhUti.ta: ||4|31|39||

अस्मत्+आदि.स्वरूपेण संविd यत्रा_उदिता स्वयम् ।

asmat+Adi.svarUpeNa saMvit yatrA_uditA svayam |

तथा_असौ तत्र सम्पन्ना तथा_आकार.अनुभूतितः ॥४।३१।४०॥

tathA_asau tatra sampannA tathA_AkAra.anubhUtita: ||4|31|40||

स्व.स्वप्न.प्रतिभासस्य जगद् इत्य् अभिधा कृता ।

sva.svapna.pratibhAsasya jagat iti_abhidhA kRtA |

चिद्.व्योम्नः_व्योम.वपुषः_तापस्य_इव मृग.अम्बुता ॥४।३१।४१॥

cit.vyomna:_vyoma.vapuSas tApasya_iva mRga.ambutA ||4|31|41||

यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य.अभिधा कृता ।

yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |

यत्र सुप्तम् तु तेन_एव तत्र मोक्ष.अभिधा कृता ॥४।३१।४२॥

yatra suptam tu tena_eva tatra mokSa.abhidhA kRtA ||4|31|42||

न च तत् क्वचित्_आसुप्तम् न प्रबुद्धम् कदाचन ।

na ca tat kva.cit Asuptam na prabuddham kadA.cana |

चिद्.व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥

cit.vyoma kevalam dRzyam jagat iti_avagamyatAm ||4|31|43||

निर्वाणम् एव सर्ग.श्रीः सर्ग.श्रीः_एव निर्वृतिः ।

nirvANam eva sarga.zrI: sarga.zrI:_eva nirvRti: |

नानयोः शब्दयोः_अर्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

nAnayo: zabdayo:_artha.bheda: paryAyayo:_iva ||4|31|44||

परमार्थे जगद् इति रूपम् वेत्ति स्वयम् स्वकम् ।

paramArthe jagat iti rUpam vetti svayam svakam |

यथा तैमिरिकम् चक्षुः केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥

yathA taimirikam cakSu: kezoNDrakam iva_IkSate ||4|31|45||

न तत् केशोण्ड्रकम् किम्चित् स हि दृष्तिः_तथा स्थिता ।

na tat kezoNDrakam kim.cit sa* hi dRSti:_tathA sthitA |

न_इदम् दृश्यम् इदम् किम्चिद् इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥

na_idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||

सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम्

sarvatra sarvam idam asti yathA_anubhUtam

न.उ किम्चन क्वचिद् इह_अस्ति न च_अनुभूतम् ।

na.u kimcana kvacit_iha_asti na ca_anubhUtam |

शान्तम् सद् एकम् इदम् आततम् इत्थम् आस्ते

zAntam sat ekam idam Atatam ittham Aste

संत्यक्त.शोक.भय.भेदम् अतः त्वम् आस्स्व ॥४।३१।४७॥

saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||

शिला.उदर.आकार.घनम् प्रशान्तम्

zilA~udarAkAra.ghanam prazAntam

महाचिte रूपम् इदम् स्वम् अच्छम् ।

mahAcite* rUpam idam svam accham |

न_एव_अस्ति न_अस्ति_इति दृशौ क्वचित्_तु

na_eva_asti na_asti_iti dRzau kvacit_tu

यत्_च_अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

yat ca_asti tat sAdhu tadeva bhAti ||4|31|48||

oॐm

FM.4.31

ON MAGICAL REALITY

VASISHTHA said—

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्यायः_मा ते ऽस्तु॒_इति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya: mA te_astu_iti tu lIlayA ||4|31|1||

this example

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

is meant to awaken you, Râma,

even while it amuses you

ata: prabodhAya tava . from.this for your realishation . vacmi . I speak, Râma. mahAmate . deep thinker, . dAma.vyAla.kaTa.nyAya: . Dâma the Rope & Vyâla the Dangerous & Kata of the Mat . mA te_astu_iti tu lIlayA . and not merely for your delight

*vlm.1 Vasishtha continued: "It was for your enlightenment {no. prabodha has little to do with the 1789CE Revolution & its Enlightenment; and if the term means "light" it would be <prakAsha>; *prabodha is the condition of awakened understanding established thru buddhi.Intellect, that we call Realization} O high minded Râma! that I have related to you the instance of Dâma and Vyâla, that you may derive instruction thereby, and not let it go for nothing as a mere idle story.

*ata: prabodhAya tava . from.this for your realishation . vacmi . I speak, Râma. mahAmate . deep thinker, . dAma.vyAla.kaTa.nyAya: . Dâma the Rope & Vyâla the Dangerous & Kata of the Mat . mA te_astu_iti tu lIlayA . and not merely for your delight

अ.विवेक.अनु.संधानात् चित्तम् आपदम् ईदृशीम् ।

a.vivekAnu.saMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

a.vivekAnusaMdhAnAt – thru unDiscerning investigation = cittam –

the mind being affected = Apadam IdRzIm – to such a disaster

= ananta.bhava.du:khAya – to the infinite misery of becoming

= parigRhNAti – grasping to you = helayA – easily

*vlm.2. Following after untruth by slighting the truth, is attended with the danger of incurring endless miseries, which the careless pursuer after it, is little aware of.

हेल् #hel . #helA . हेला [हेड्.भावे.डस्य लः] – Contempt (cf. #avahelA), disrespect •• #helayA हेलया 'easily', without any difficulty or trouble. • sex.play, amorous dalliance (in dram. one of the 20 natural graces [sattva.ja alaMkAra] of the nAyikA) • sport, pastime, carelessness, ease, facility (ibc. and instr. sg. or pl. "in sport", "sportively", "easily", "at once" • tRNa.helayA, "as if it were a straw") . y1028042 .

* a.vivekAnusaMdhAnAt – thru unDiscerning investigation = cittam – the mind being affected = Apadam IdRzIm – to such a disaster = ananta.bhava.du:khAya – to the infinite misery of becoming = parigRhNAti – grasping to you = helayA . easily.

क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

where

now

are the strategists?

confounding shambara's forces?

where

is the fish that's wrapped in hot mud

kva kila amara.vidhvaMsi.zambarAnIka.nAthatA | kva tApa.tapta.jambAla.jAla.jarjara.mInatA

*sv. Thus you see the disastrous results that arise from non.wisdom. You see how the invincible demons were utterly defeated and disgraced on account of their ego.sense, which gave rise to fear in their hearts.

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

what happened to the courage that could make Immortal armies run

Your Eminence

where's

the King of kirAta

Protector of the Earth

in the guise of a servant

kva.where dhairya m amara.Immortal/God anIka.troops.vidrAvaNa .kara m mahat . kva.where kirAta mahIpAla kSudra .kimkara rUpa.form..tA.ness .

**tt.n. #kirAta . m. pl. N. of a degraded mountain.tribe (inhabiting woods and mountains and living by hunting, having become *shUdras शूद्रs by their neglect of all prescribed religious rites • also regarded as #mlecchas म्लेच्छs • the Kirrhadae of Arrian) MW • In *yoga.vasiShTha [y1015.005] *rAma speaks of #kiratena_iva vagura, "like a trap [laid] by *kirAtas", so about CE10, they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King suraghu, the head of the Kirats who is a friend of the Persian King, 'Parigha' "http://valmikiresearch.com/KiraT0vAlmIki.htm • #kirAtI . f. . a woman of the *kirAta tribe • a low.caste woman who carries a fly.flap or anything to keep off flies • a bawd, procuress, {Madam} +

क्व नाम निर्.अहम्कारचित्.सत्त्व.उदार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

what about

the nobility & strength of non."I"dentity & Conscious.BeingSo

and how about

the force of false.conditioning that leads to misconceived "I"dentity.

nir.

ahamkAra

sattva

udAra

dhIratA

sattva

mithyA

veza

ku.

kalpanA

kukalpanA

*m. Where was the egoless might of the consciousness? Where was the vile ego upheld by evil vāsanas?

* kva nAma . where namely = nir.ahamkAra.cit.sattvodAra.dhIratA . non.egoity.cit.Sattva.nobility.strength = kva . where = mithyA.vAsanA.vezAt . by false.conditioning.force =ahamkAra.kukalpanA . egoity.misConcept.

शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |

अहम्कार.अङ्कूरा, देव, समुदेति_इयम् आतता ॥४।३१।६॥

ahamkArAGkUrA, deva, samudeti_iyam AtatA ||4|31|6||

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI | ahamkArAGkUrA, deva, samudeti_iyam AtatA

the shoots of a tree become a thicket of saMsAra.poison blossoms

"I"dentity is the shoot from which all this is sprung.

*vlm.p.6 In the forest of the world, selfish ego is the root of the extended branches of misery that produces and bears the poisonous blossoms of desire.

*sv.6 The deadly creeper of worldliness sprouts from the seed of the ego.sense.

अहम्कारम् अतः_राम मार्जयान्तः प्रयत्नतः ।

ahamkAram ata:_rAma mArjayAnta: prayatnata: |

अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥

aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||

make an effort

wipe.away

this aham.kAra."I"dentity,

rAma

by feeling

"I'm not anything whatever!"

happy

ahamkAra."I"dentity.m atas.from.this/hence, Râma, mArjaya.wipe/polish! antar.within prayatna.effort.tas.after/from | aham.I na.not kiMcit.whatever/somewhat eva.indeed\only/very iti.so/"thus" bhAvayitvA.being.caused.to.become sukhI.happy.bhava.should.become

*vlm.p.7 Therefore, O Râma, be diligent to wipe the sense of your ego from your heart. Try to be happy by always thinking, "This I is nothing."

*jd. 'I' is not anyhow at.all. *sv._.. 'I is nothing'_..

*vlm._.. thinking always of the nullity of yourself.

* ahamkAra."I"dentity.m atas.from.this/hence, Râma, mArjaya.wipe/polish! antar.within prayatna.effort.tas.after/from | aham.I na.not kiMcit.whatever/somewhat eva.indeed\only/very iti.so/"thus" bhAvayitvA.being.caused.to.become sukhI.happy.bhava.should.become

अहम्कार.अम्बुद~छन्नम् परमार्थ~इन्दु.मण्डलम् ।

ahamkAra.ambuda.channam paramArtha.indu.maNDalam |

रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

hidden behind a cloud of "I"dentity

the moonshine of the Spirit.Moon that's

cool

like rain after a drought

has dimmed to invisibility

ahamkAra."I"dentity.ambuda.raincloud.channa.covered/hidden.m paramArtha.higher.sense.indu.moon.maNDala.sphere/domain.m | rasAyana.elixir .maya.made.m zIta.cold/cool\frost.m a.not.dRzya.percept/object. tva.condition/-ity.m upAgata.being.conditioned/having.happened/approached.m

*m.8 The moon of Supreme spiritual truth, becomes invisible being covered by the semi.transparent and cool rain.bearing cloud of ‘ahamkāra'

*sv.8 The one infinite consciousness, which is of the nature of pure bliss, is eclipsed by the shadow of the ego.sense.

*vlm.8. The error of egoism like a dark cloud, hidst the bright disk of the moon of truth under its gloom, and causes its cooling beams to disappear from sight.

*AB. … rasAyanamayam Anandaikarasam | amRtamayam_.. ||

* ahamkAra."I"dentity.ambuda.raincloud.channa.covered/hidden.m paramArtha.higher.sense.indu.moon.maNDala.sphere/domain.m | rasAyana.elixir .maya.made.m zIta.cold/cool\frost.m a.not.dRzya.percept/object. tva.condition/-ity.m upAgata.being.conditioned/having.happened/approached.m

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asanta:_api mAyA.mAhAtmya.dAnavA: ||4|31|9||

possessed by that pishAcha.Monster

aham.kAra."I"dentity

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

all three

have come into existence

altho non.existent

mAyA

Illusion.made marvelous dAnava.Demons

*m._.. moved into a status of existent from their condition of non.being driven by the Titanic power of ‘Māya’ (deceptive power).

*vlm._.. they believed their nonentity as positive entity by the excess of their illusion.

*sv. Though the demons dAma, Vyala and Kata were really free from the cycle of birth and death, on account of their ego.sense they had to be subjected to birth and death.

काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

there

among the kAshmIras

in a great forest

in a river.pond among the trees

now they exist as fishes

rAma,

flitting about a duckweed pond

kAzmIreSu

mahAraNya.sarasI.vana.palvale |

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: .

*m.10 O Rāma, they are now lodged in a small pond in the forests of Kashmir, totally given to the aquatic plant called ‘saivala'

*sv.10 They of whom even the gods were afraid are today miserable fish in a lake in Kashmir.

*vlm.10. They are now living as fishes in the muddy pool of a lake, among the forest lands of Kashmira, where they are content at present with feeding with zest upon the moss and weeds growing in it. (The watery land of KashmÄ«r is well.known to abound in fishes feeding on aquatic herbs and moss).

RÂMA said—

न_अ.सतः विद्यते भावः_न_अ.भावः_विद्यते सतः ।

na_a.sata:_vidyate bhAva: na_a.bhAva:_vidyate sata: |

ते हि_असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te hi_asanta: katham sattAm sampannA* iti me vada ||4|31|11||

not without BeingSo is Becoming known.to.be

not without Becoming is BeingSo known.to.be

they are not.being

since they're non.existent

how have they attained a state of reality?

answer me that

*m. O Sage, what is not cannot come into being. What is cannot_become non existent. How can, then, the nonexistent ones acquire existence. Please let me know.

*vlm. Tell me sir, how they came to existence when they were nonexistent_before; for neither can a nil {Lat. "nothing"} be an ens {Lat. "being"}, nor an entity become a nonentity at any time.

*sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by the magic of Sambara. How was it that they became real entities like us?

VASISHTHA said—

एवम् एतन् महाबाहो न_असत् सम्भवति क्वचित् ।

evam etat mahAbAha: na_asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit api_eva bRhat sampadyate tanu ||4|31|12||

Bullseye, Master.Archer

the unreal does not come.to.be

anyhow

anywhen

as anything whatsoever

when thick immensity grows thin

*jd. This is the process of <ghana>, like fog appearing and disappearing

in emptiness.

*AS. mahAbAhu is an adjective used to address rAma.

*jd: Literally "Great.arm". I take it as a military title, "Master.Archer".

Râma's arms are said to stretch to his knees, the mark of a great_bowman.

*AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat na kva.cit sambhavati)! Whatever is real it at times grows from small to large (bRhat sampadyate tanu). This last phrase can also be parsed in reverse large to small! In other words, the appearance and disappearance applies only to real things which appear large or small. I am just now reading (actually listening to) a Science fiction novel "A stranger in a strange land" by R.A. Heinlein and I am reminded of his description of how a martian can make things disappear without_blowing them up. They seem to get smaller and smaller as if going away, except it appears so from all directions!

*m. Once in a way even small things achieve a big form.

*vlm. But it is possible for a little thing to be great, as for a great one to be reduced to minuteness.

किम् असत् संस्थितम् ब्रूहि किम् तत् सत्_वा_अथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |

सम्यg.निदर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||

what unReality becomes existent

tell me

what That is So

and so becomes existent

I will make a full explanation for your realization.

kim asat saMsthitam . what unreality has come to existence?

brUhi . tell me .

kim tat sat vA . or what is that reality

atha saMsthitam . and so existent? .

samyak.whole/together\fitting/right_by/with nidarzana.appearance/vision/indication/example\refutation.ena eva.only/indeed. kariSye.I.will.make/do tava.of/for.you bodhana.rousing/blossoming/realizing m

*vlm.13. Tell me, what non.entity has come to being or what entity has been lasting forever? All these I will explain to you by the best proofs and examples.

RÂMA said—

सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।

santa* eva sthitA: santa:_brahman vayam ime kila |

दाम+आदyas तु_असन्तः_अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma+Adayas tu_asanta:_api vakSi santa: sthitA* api ||4|31|14||

but indeed they're existent

being, Sir.brAhmaNa, for us

dAma the Rope and

the rest

altho they don't even exist

you say

they are existent in a state of being.

santa: eva sthitA: . being indeed existent = santa: . being = o brAhmaNa = vayam ime kila . indeed for us they = dAma the Rope and the rest = tu a.santa: api . tho not even existing = vakSi . you say = are existent in a state of being . santa: sthitA:_api.

*m.14 Sri Rāma: O knower of Brahman, those that are existent abide as existent. This is evident to oneself. However, Dāma and the others are said to become existent, though they are nonexistent.

*vlm.14. Râma answered: "Why sir, all that is existent is ever present_before us as our own bodies, and all things beside ourselves; but you are speaking of Dâma and the demons, as mere nullities and yet to be in existence.

* santa: eva sthitA: . being indeed existent = santa: . being = o brAhmaNa = vayam ime kila . indeed for us they = dAma the Rope and the rest = tu a.santa: api . tho not even existing = vakSi . you say = are existent in a state of being . santa: sthitA:_api.

VASISHTHA said—

यथा दाम+आदyo राम स्थिता माया.मया इति ।

yathA dAma+Adaya:_rAma sthitA* mAyA.mayA* iti |

अ.सत्या एव सत्य.अभा मृगतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

yathA dAmAdayo . as dAma the Rope

vyAla the Dangerous

and

kaTa of the Mat, rAma,

they exist

as formations of

mAyA

they are unrealities seeming real

like a mirage.ful of water

sthitA mAyA.mayA iti |

a.satyA eva satyAbhA mRgatRSNa.ambu.pUravat |

*vlm. Yes rAma, the non.existent and unreal dAma and others seemed to exist_by mere illusion, like a mirage appears to be full of water by optical illusion.

*sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।

tathA_eva_ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गाmo याम आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

tathA eva . thus too = ime . these = vayam api . even us =

sa=surAsura.dAnavA: . with Brightlings and Darklings dAnava.s =

asatyA: eva valgAma: . tho unreal we dance about =

yAma: AyAma: eva ca . the road and its full length.

*vlm.16. It is in like manner that ourselves, these gods and demigods, and all things besides, are unrealities in fact, and yet we seem to turn about and speak and act as real persons.

*sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

#valg

#yam .> #yAma: . motion, course, going, progress RV. AV. Br. ; a road, way, path ib. ; a carriage, chariot RV. • a 3.hr night.watch .> #AyAma: . expansion, length (either in space or time), breadth (in mensuration).

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva: mat.bhAva:_alIkam eva ca |

अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUta:_api_asat.rUpa: svapne sva.maraNam yathA ||4|31|17||

tho the "you".feeling

is a falsely semblance of you

and the "me".feeling

is falsely similar too

even experience that's seen is unreal

like your own death in a dream

alIkam eva tvat.bhAva: mat.bhAva:_alIkam eva ca | anubhUta:_api_asat.rUpa: svapne sva.maraNam yathA

*vlm. My existence is as unreal as thine, and yet it appears as real as we dream our death in sleep.

मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।

mRta:_bandhu: yathA svapne_api_anubhUta:_api_asanmaya: |

मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥

mRta:_ayam iti cet_jJapti:_bhavet evam idam jagat ||4|31|18||

it's like seeing a dead relation in a dream

tho experienced

it's a mode of unReality

"This is dead"

if so envisionmed so the world becomes.

mRta: bandhu.relation: yathA.so/in.this.way whin svapna.dream.e api.even.tho\very anubhUta.experienced.m: api.even.tho\very asanmaya: | mRta: ayam.this iti.so/"thus" cet.if jJapti: bhavet.becoming/would.be

evam.so idam.this.here jagat.world

*vlm.18. As the sight of a dead friend in a dream is not a reality, so the notion of the reality of the world, ceases upon the conviction of its unreality, as that of the demise of the person seen in a dream.

*sv.17.18 All these notions of 'I' and 'you', O rAma, are unreal. That you and I are seen to be real entities does not alter the truth; even if a dead person appears before you now, he is still dead!

*m.18 Just like a near relative who is experienced as dead in a dream is still nonexistent, the feeling that ‘he is dead’ is also quite proper. Because this world is also of the same nature and kind.

एषा_अतिमूढ.विषय* उक्तिः एव न राजते ।

eSA_atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥

abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||

This saying dows not adorn the words of very stupid people:

without practice it does not arise from the denial of experience

eSA.she/it.f. atimUDha.superstupid

.viSaya.domain\sense.object.ukti.saying/speech/word\term eva.only/indeed. *na.no/not rAjate.shining/ruling

abhyAsa.practice/repetition/study/exercise.ena vinA.without udeti.rising na.no/not @t anubhUti.experience/evidential.knowledge

.e: apahnava.concealment/denial

*vlm.19. But such assertions of our nihility are not acceptable to them, who are deluded to the belief of the reality of sensible objects. It is the habit of thinking its reality, that will not listen to its contradiction.

*sv.19..21 However, it is unwise to declare the truth ('Brahman alone is real') to the ignorant. For, the reality of the world.appearance, which has become deep.rooted in the heart of the ignorant, will not_be dispelled except through intense enquiry into the purport of the scriptures. One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

*VA. this statement (of non.existence of world) does not appeal to stupid person, denial of perceived (world) does not arise without repeating inquiry. *AS. Even the discussion ~~of this stupid concept~~ (eSA:_atimUDhaviSaye uktireva) is not appropriate (na rAjate). The experience (of world's reality) does not go away without practice (of contemplation on philosophical matters).

*m.19 However this (feeling of unreality) does not sound proper from (the mouth) of an absolute idiot. By habit he is light hearted (and so makes such statement), Without experience nothing becomes valid.

* this is an extremely stupid view it does not illumine: without Practice = udeti – it arises = na anubhUte: apahnava: . not in contradiction of experience.

* eSA.she/it.f. atimUDha.superstupid .viSaya.domain\sense.object.ukti.saying/speech/word\term eva.only/indeed. *na.no/not rAjate.shining/ruling abhyAsa.practice/repetition/study/exercise.ena vinA.without udeti.rising na.no/not @t anubhUti.experience/evidential.knowledge

.e: apahnava.concealment/denial

निश्चyo 'न्तः प्ररूढः यः सम्पnno 'भ्यसनम् विना ।

nizcaya:_anta: prarUDha: ya: sampanna:_abhyasanam vinA |

नाशम् आयाति लोके 'स्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥

nAzam AyAti loke_asmin na kadA.cana kasya.cit ||4|31|20||

nizcaya.uncertainty/doubt: antar.within/inner = prarUDha.grown.up/sprung.from sampanna.produced/accomplished - grown, what is effected

abhyasana.repetition/tudy/= abhyAsa

without constant Practice, =

it comes to ruin in this world

nAzam AyAti

loke.in.world/people

asmin.here.na kadAcana.not ¿when/wherever

kasyacit.of ¿whatever

not anywhen from anywhat

nizcaya.uncertainty/doubt

*m.20 What is settled belief in one does not occur without constant practice/ reiteration. (Such a belief) does not get destroyed without (proper inquiry).

*vlm.20. This mistaken impression of the reality of the world, is never to be effaced without the knowledge of its unreality, derived from the Sâstras, and the assuetude of thinking it so.

#ruh . #praruh . #prarUDha. . grown up, full.grown • (ifc.) overgrown with • filled up, healed up • grown, widely spread, become great or strong • old • growing or proceeding from a root, rooted, fastened • arisen or proceeded from (comp.) • .kakSa a. a place where shrubs have grown • .keza a. one whose hair has grown long, having long hair • .mUla a. having roots gone deep .

"इदम् जगद् असd ब्रह्म सत्यम्" इty एव वक्ति यः ।

"idam jagat asat_brahma satyam" iti_eva vakti ya: |

तम् उन्मत्तम् इव_उन्मto विमूढो ऽपि हसत्य् अलम् ॥४।३१।२१॥

tam unmattam iva_unmatta:_vimUDha:_api hasati_alam ||4|31|21||

"This world is not.So / That_brahman.Immensity is real",

one who says so

seems to be crazy

(crazy as the fool who laughs his fill!)

"idam.this jagat.world. asat.unreal/not.So Brahman.satya.real/So.m" iti.so/thus._eva.only/indeed. vakti yas.who/which. = *tam.thatm. unmatta m iva.like/as.if unmatta : vimUDha api.tho/even. hasati.laffing

alam.enuff/assez

*m.21 And so even a fool will ridicule a person who says ‘world is unreal, Brahman is real’ (without proper authority and inquiry).

*vlm.21. He who preaches the unreality of the world and the reality of Brahma, is derided by the ignorant as a mad man....

*sv._.. One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

अ.क्षीब.क्षीबyor ऐक्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।

a.kSIba.kSIbayo: aikyam kva kila_iha_ajJa.tajjJayo: |

अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥

andha.prAkAzayo:_bodhe syAt_chAyA.Atapayo: iva ||4|31|22||

there's no communion of the sober and the drunk = kva kila iha . where alas here = bodhe . in the understanding = ajJa.tajjJayo: . of the unknowing and knowing andha.prAkAzayo: . of blindness and illumination = syAt . wd be = chAyA.tapayo: iva . like shadow and flame.

*m.22 There cannot be unity between one who is drunk and one who is not. Similarly an ignorant person and a wise man of knowledge cannot be united (agree in opinions). Light and shadow cannot mix.

*vlm.22. The learned and the ignorant cannot agree on this subject, as the drunken and sober men can not meet together. It is one who has the distinct knowledge of light and darkness, that knows the difference between the shade and sunlight. 23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort. 24. It is in vain to preach the doctrine of "to pan," that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*mo._.. kSIbomadirAmatta: akSIba:_vimadastayor aikyam kva syAt |_.. ||4|31| ¶ sarvata: parvatAkArA: patitAs te_asurAlaya: / visphoTitAGgacaraNA vam hasantīty | atrAha akSībakSībayo: svAtmAnandAkhyamadhupAnena tadapAnena ca saMsAram prati vismaraNAvismaraNazīlayo: | tajjJAjJayor bodhe anubhave | aikyam paraspara.sammati.rUpam aikyam | kva syAt | na syAd ity artha: | na hi kSībAkSībayor iha bodhe sammati: dṛzyata iti bhAva: | ata: ete hasantīty Azaya: | tayo: kayor iva | chAyAtapayor iva | yathA Andhya.prAkAzarUpayo: chAyAtapayo:_bodhe padArthaprakaTanAkhye bodhe | aikyam na_asti | tathety artha: ||4|31|

VA. indeed, ignorant and wise cannot come to one understanding, like sober and drunk, like darkness and sun (cannot co.exist), and like shade and light.

*AS. This extends the discussion from verse 21 where it is described how a knowledgeable person declaring world unreal and Brahma real . comes to be ridiculed as ignorant. However, a knowledgeable person cannot_be a fool. This verse emphasizes that the two concepts cannot come together. How can there be a unity between a sane one and and intoxicated one? . How can darkness and light_be combined after knowledge? Or shadow and illumination?

#kSIba (or <kSIva>) mf.A n. (pf. p. Pass. <kSIb> pAN.8.2.55) excited, drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada.vazAt_bhrAntAn kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati >kSIba: madirAmatta: y3.066.008

*jd.22 – aikyam akSIba.kSIbayo: . the communion of sober and drunk = kva kila iha . where alas here = bodhe . in the understanding = ajJa.tajjJayo: . of the unknowing and knowing andha.prAkAzayo: . of blindness and illumination = syAt . wd be = chAyA.tapayo: iva . like shadow and flame.

यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।

yatnena_api_anubhUta:_artha: satye kartum apahnavam |

अज्ञो ऽन्तश् च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa:_anta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||

yatnena_api –

with effort even

= anubhUta: artha: satye –

experienced thing in the real

= kartum apahnavam –

and to make denial

= a.jJa: antaz ca na zaknoti –

the unKnowing within cannot

= zavam AkramaNam yathA –

like a dead man walking.

*jd_*artha = thing, purpose, meaning.

*m.23 An ignorant person cannot (easily) absorb an experience even with great effort. It is like attacking a corpse.

*vlm.23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

ह्नु #hnu .> #apahnu अपह्नु .> #apahnava: अपह्नव: .m.. concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप.ह्नुति . using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत .mfn.. concealed, denied.

*jd.23 . yatnena_api . with effort even = anubhUta: artha: satye . experienced thing in the real = kartum apahnavam . (and) to make denial = a.jJa: antaz ca na zaknoti . the unKnowing within cannot = zavam AkramaNam yathA . like a dead man walking.

ब्रह्म सर्वम् जगद् इति वक्तुम् न_अज्ञस्य युज्यते ।

brahma sarvam jagat iti vaktum na_ajJasya yujyate |

तपःविद्या_अन्.अनुभवे स तद् एव_अनुभूतवान् ॥४।३१।२४॥

tapa:vidyA_an.anubhave sa* tat eva_anubhUtavAn ||4|31|24||

brahma sarvam jagad –

"The brahman.Immensity is the whole world"

= iti vaktum na_ajJasya yujyate –

it is not fitting to say so to the unKnowing =

tapas.vidyA~ananubhave –

without experience of the Austere Science =

sa tat_eva_anubhUtavAn –

it is That only as experience

* tapo.vidyA . The Austere Science *** get ramaNa's letter to gaNapati.

*m.24 ‘All world is Brahman’ such a statement does not go well with an ignorant person. Because of lack of penance and education, he will think of world as truth/real.

*vlm.24. It is in vain to preach the doctrine of "to pan" that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*VA. brahman is all world such words are not understood by ignorant, being heavily (fiercely) established in perceptions, he understands only that (visible).

*AS. It is not appropriate (na yujyate) to tell an ignorant one that the whole world is just Brahman; without experience from penance and knowledge (tapo.vidyA~ananubhave) he only perceives the world.

अ.बद्ध.विषये हि_एषा राम वाक् प्र.विराजते ।

a.baddha.viSaye hi_eSA rAma vAk pra.virAjate |

बुद्धस्य_अस्मि_इति रूपेण किल न_अस्ति_एव किम्चन ॥४।३१।२५॥

buddhasya_asmi_iti rUpeNa kila na_asti_eva kim.cana ||4|31|25||

a=baddha.viSaye hi eSA – when she is without_bondage of the senses = o rAma = vAk pra.virAjate – Speech proclaims = buddhasya asmi – of 1 awakened I am = iti . so = rUpeNa kila . with form alas = na_asti_eva kim.cana . there is nothing whatever.

*m.25 O Rāma, an ignorant person’s words excel in unwise and unintelligent subjects not in anything that is wise and enlightened.

*vlm.25. There prohibition is an admonition, giving to the ignorant, (who are incapable of persuasions); as for the learned who know themselves to be Brahma, it is useless to lecture them on this subject (which they are already acquainted with).

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*VA. for unlearned, o rAma, such words are common (such understanding prevails) “I am smart”, although of course he is not smart at all.

*AS. The previous verse suggested that an ignorant one cannot_be enlightened by just the talk the advice. So, who should be advised? This verse gives a counterpoint. (On the other hand) such language (about comparison between Brahma and world) only applies to discussions with the ignorant ones.

An enlightened one who strongly realizes "I (and only I) am", is not elgible for such a discussion, since for him nothing (else) exists anyway! Thus all such arguments are appropriate for the ignorant who wishes to learn and progress a mumukSu.

*jd.25 . a=baddha.viSaye hi eSA – when she is without_bondage of the senses = o rAma = vAk pra.virAjate – Speech proclaims = buddhasya asmi – of 1 awakened I am = iti . so = rUpeNa kila . with form alas = na_asti_eva kim.cana . there is nothing whatever.

ब्रह्मैवेदम् परं शान्तमत्येवानुभवन्सुधीः ।

brahmaiva_idam param zAnta.mati_eva_anubhavan sudhIH |

अपह्नवः स्वानुभूतेः कर्तुं तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||

brahma_eva –

it's only the brahman.Immensity

= idam param –

this perfection = experiencing only peaceful thought

. zAnta.mati eva / zAntam ati.eva .

anubhavan =

sudhI:

apahnava: svAnubhUte: .

denial of self.evidence =

kartum tasya –

to make of that =

kva yujyate –

what's the use?

*m.26 Men of wisdom and good intelligence experience world as Brahman, the most peaceful. How can one take away such personal experience?

*vlm.26. The intelligent man, who believes that the supremely quiescent spirit of Brahma, pervades the whole universe, is not to be led away by any from his firm belief.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

##hnu . #apahnu . #apahnava: . concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप.ह्नुति , using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत .mfn.. concealed, denied.

परस्माद्व्यतिरेकेण नाहम् आत्मनि किंचन ।

parasmAt vyatirekeNa na_aham Atmani kim.cana |

हेमनि_इव_ऊर्मिक.अदित्वम् न मयि_अस्ति विशिष्टता ॥४।३१।२७॥

hemani_iva_UrmikAditvam na mayi_asti viziSTatA ||4|31|27||

no different from the Absolute how am I in a self at.all

the state of a ring is only gold

there is nothing left as "me".

parasmAt vyatikrikeNa na – with no difference from the absolute = aham Atmani kim.cana – am I in the self at.all = hemani iva . as in gold = UrmikAdi.tvam – the state of ringness = na mayi asti viziSTatA – there is no residue in me.

*vlm.27. So nothing can shake the faith of that man, who knows himself as no other, beside the Supreme Being who is all in all; and thinks himself to be dependent on the substantiality of God, as the formal ring depends on its substance of gold.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

* parasmAt vyatikrikeNa na – with no difference from the absolute = aham Atmani kim.cana – am I in the self at.all = hemani iva . as in gold = UrmikAdi.tvam – the state of ringness = na mayi asti viziSTatA – there is no residue in me.

भूतता व्यतिरेकेण मूढे न_आत्मनि किम्चन ।

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana |

ऊर्मि+आदि.बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थथा ॥४।३१।२८॥

Urmi+Adi.buddhau hema_iva jJe na_asti paramArthathA ||4|31|28||

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana Urmy+Adi.buddhau hema_iva

jJe na_asti paramArthathA

*??.The moron has not severed himself from the trappings of existence; he does not understand the filagree and the molten gold.

*m.28 Nothing that opposes materiality/corporeal nature occurs in a foolish and stupid person. (Though about) Supreme exists in him like goldness in a wave (of water).

*vlm.28. The ignorant have na:_notion of the spirit, beside that of matter, which they believe as the cause and effect (Kârya Kârana) of its own production; but the learned man sees the substantive spirit, in all forms of creation, as he views the substance of gold in all the ornaments made of that metal.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

मिथ्या_अहम्ता.मयः_मुढः सत्य~एक.आत्म.मयः सुधीः ।

mithyA_ahamtA.maya: muDha: satyaikAtma.maya: sudhIH |

युज्यते न क्वचित्_नाम स्वभाव.अपह्नvo 'नयोः ॥४।३१।२९॥

yujyate na kva.cit nAma svabhAvApahnava:_anayo: ||4|31|29||

mithyA~ahamtA.maya: muDha:

a Fool is a form of false Egoity

satyaikAtma.maya: sudhI:

a Wiseman is a form of the one real Self

yujyate na kva.cit nAma

svabhAvApahnava: anayo: . .

*m.29 Foolish people are full with egoism and illusion. Wise men are one with truth. These twa:_natures can never mix. It is difficult to annihilate natures.

*vlm.29. The ignorant man is composed of his egoism only, and the sage is fraught with his spirituality alone; and neither of them is never thwarted from his own belief.

*sv. However well you explain to them that 'All this is Brahman', the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

Your Moron thinks he is his own mere Egoity; your Thinker embraces the Suchness and the Self. There's nothing between those two; their very natures are opposite.

यः_यत्.मयः तस्य तस्मिन् युज्यते_अपह्नवः कथम् ।

yo yanmayastasya tasmin yujyate_apahnava: katham |

पुरुषस्य घटः_अस्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥

puruSasya ghaTa:_asmi_iti vAkyam unmattam eva hi ||4|31|30||

ya: . 1 who is = yan.maya: . a Which.mode = tasya . of That = tasmin . in that = yujyate apahnava: katham . how is the denial right = puruSasya . of a person = ghaTa: asmi iti – "I'm a pot!" = vAkyam unmattam eva hi – saying so is crazy.

*moT._.. etad eva sadṛSTAntam Aha ya: puruSa: | yan.maya: nizcayadvAreNa yat svarUpa: syAt | tasya puruSasya | tasmin svarUpe | apahnava: katham syAt | hi yasmAt | puruSasya ghaTa:_asmīti vAkyam unmattatA eva bhavati | ata:_brahmAtmatve nizcitasya jJasya sthUladehAtmatve nizcitasyAjJasya ca svAnubhUter apahnava: na yukta iti bhAva: ||4|31|

*m.30 Whatever something is full of, how can one destroy that something. If a person says ‘I am a pot’, that is purely madness.

*vlm.30. What is one's nature or habit (of thinking), can hardly be altered at any time; for it would be foolish in one, who has been habituated to think himself as a man, to take himself for a pot or otherwise.

**tt. #nirAmaya nir.A=maya – without embracing mode or measure, cf. #yanmaya . mf(I)n. formed or consisting of which Kāvyâd. Pur. • y4031.030

#hnu . #apahnu .> #apahnava: concealment, denial of or turning off of the truth; appeasing, satisfying, Sbr.; affection, love R.; •• #apahnuti अप.ह्नुति , using a simile in other than its true or obvious application, _sAh. •• #apahnuta .mfn.. concealed, denied.

* ya: . 1 who is = yan.maya: . a Which.mode = tasya . of That = tasmin . in that = yujyate apahnava: katham . how is the denial right = puruSasya . of a person = ghaTa: asmi iti – "I'm a pot!" = vAkyam unmattam eva hi – saying so is crazy.

तस्मात्_न_इमे वयम् सत्या* न.च दाम+आदयः क्वचित् ।

tasmAt na_ime vayam satyA* na.ca dAma+Adaya: kva.cit |

असत्याः ते वयम् च_इमे न_अस्ति नः खलु सम्भवः ॥४।३१।३१॥

asatyAs te vayam ca_ime na_asti na: khalu sambhava: ||4|31|31||

tasmAt na_ime vayam satyA na.ca dAmAdaya: kva.cit asatyA:_te vayam ca_ime na_asti na: khalu sambhava:

*m.31 And so neither you, I, Damā and others can claim to exist in truth. What is untrue can never claim existence never.

*vlm.31. Hence though ourselves and others, and that Dâma and the demons are nothing in reality; yet who can believe that we or these or those and not what ourselves to be.

*sv. O rAma, neither we nor these demons are real. The reality is the one infinite consciousness which does not undergo any change. In that infinite consciousness there arise the notions of yourself, myself, these demons etc., and they are invested with reality because the perceiving consciousness is real.

सत्यम् संवेदनम् शुद्धम् बोध.आकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha.AkAzam niraJjanam |

सत्यम् सर्व.गतम् शान्तम् अस्ति_अन्.अस्तमय.उदयम् ॥४।३१।३२॥

satyam sarva.gatam zAntam asti_an.astamayodayam ||4|31|32||

satyam saMvedanam zuddham bodha.AkAzam niraJjanam satyam sarva.gatam zAntam

asti anasta.mayodayam

*vlm.32. There is but One Being that is really existent, who is truth and consciousness himself, and of the nature of the vacuum and pure understanding. He is immaculate, all pervading, quiescent and without his rise or fall.

*mo._..|| nanu tarhi tajjJasyApi cinmAtrAkhyam svarUpam asmadAdivat pratItisiddham evAstIti sa:_api asad eva syAd ity | atrAha satyam yat saMvedanam | tadrUpam ghaTAdi.saMvedyAdUSita.saMvedana.rUpam iti yAvat | na hi ghaTAdi.saMvedyopahitasya saMvedanasya satyatvam yuktam | saMvedyanAzena tasyApi naSTa.kalpatvAt | nApi saMvedyasya satyatvam yuktam | pratIti.mAtra.sAratvAt | zuddham cetyAkhyamalAdUSitam | ata_eva niraJjanam nirlepam | satyam sarvasAratvena sthitatvAt satyam rUpam | sarvagatam sAkSitayA sAratvena ca sthitatvAt sarvavyApakam | zAntam svasvarUpe vizrAntam | anastamitodayam bodha.AkAzam cinmAtrAkAzam | asti paramArthata: sattAm bhajati | ata: pratItimAtrasiddhatvAbhAvAt paramArthasati cinmAtrasvarUpe svatayA nizcitasya jJasya na_asatyatvam iti bhAva: || .. bodhAlAzam niraJjanam_.. anastamitodayam

सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |

तत्र व्योम्नि विभान्ति_इमा निजा भासः_अङ्ग सृष्टयः ॥४।३१।३३॥

tatra vyomni vibhAnti_imA* nijA* bhAsa:_aGga sRSTaya: ||4|31|33||

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam tatra vyomni vibhAnti_imA: nijA: bhAsa:_aGga sRSTaya:

*m.33 This whole world is quiet and peaceful. It is not void. In that ether glitters this world as a self reflection and as a limb.

*vlm.33. Being perfect quietude and void, he seems as nothing existent; and all these creations subsist in that vacuity as particles of its own splendour.

यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।

yathA taimirika.akSasya sahajA eva dRSTaya: |

केशोण्ड्रक.आदि.वत्_भान्ति तथा_इमाः_तत्र दृष्टयः ॥४।३१।३४॥

kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya: ||4|31|34||

yathA taimirika.akSasya sahajA eva dRSTaya: kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya:

*m.34 A person with night_blindness sees hairs in the sky.space in a natural manner. In the same way is this creation in the Supreme.

*vlm.34. As the stars are seen to shine resplendant in the darkness of night, and the worms and waves are seen to float on the surface of the waters, so do all these phenomena appear to occur in his reality.

स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् ।

sa* AtmAnam yathA vetti tathA_anubhavati kSaNAt |

चित्.आकाशः_तto 'सत्यम् अपि सत्यम् तत्_ईक्षणात् ॥४।३१।३५॥

cit.AkAza:_tata:_a.satyam api satyam tat IkSaNAt ||4|31|35||

sa AtmAnam yathA vetti –

as he understands himself >vid

= tathA:_anubhavati kSaNAt –

thus/so he becomes at once

= cit.AkAzastata: a.satyam api –

cit.Space thus/from.That though not.So

= satyam tad IkSaNAt –

That_becomes So when perceived

. Whatever he wants to be, that exactly he is,_..

*vlm.35. Whatever that_being purposes himself to be, he conceives himself to be immediately the same: it is that vacuous Intellect only which is the true reality, and all others are also real, as viewed in it and rising and setting in it out of its own will (volition or bidding).

*jd.35 . sa* AtmAnam yathA vetti . as he understands himself >vid = tathA:_anubhavati kSaNAt . thus/so he becomes at once = cit.AkAzastata: a.satyam api . cit.Space thus/from.That though not.So = satyam tad IkSaNAt . That_becomes So when perceived . Whatever he wants to be, that exactly he is,_..

न सत्यम् अस्ति न_अ.सत्यम् इति तस्मात्_जगत्.त्रये ।

na satyam asti na_a.satyam iti tasmAt_jagat.traye |

यd यथा वेत्ति चिd.रूपम् तत् तथा_उदेत्य् असंशयम् ॥४।३१।३६॥

yat yathA vetti cit.rUpam tat tathA_udeti_asaMzayam ||4|31|36||

it is not real nor unreal

from that in the Triple World

know what is so as

Consciousness.Form

that thus arises without a doubt

* Triple World: Heaven, Earth, & Netherworld • in the Higher Sense (paramArtha) the States of waking, dream, and sleep.

*m.36 And so there is nothing real or unreal in this triune world. Whatever form the consciousness experiences (knows itself to be) it_becomes that. There is no doubt in this.

*vlm.36. Therefore there is nothing real or unreal in the three worlds, but all of or the same form as it is viewed by the Intellect, and rising before it of its own spontaneity. (The three worlds are composed of this earth and the worlds above and beneath it, called as swarga, martya and patala).

*jd.36 . na satyam asti na asatyam . it is not real nor unreal = iti . so = tasmAt . from that = jagat.traye – in the Triple World = yad yathA . what is so = vetti cit.rUpam – know as Consciousness.Form = tat tathA udeti asaMzayam – that thus arises, without a doubt.

यथा दाम+आदयः तत्.वद् एवम् अभ्युदिता वयम् ।

yathA dAma+Adayastat.vat evam abhyuditA* vayam |

सत्य.असत्याः किम् अत्र_अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥

satyAsatyA: kim atra_aGga tAn prati_api vikalpanA ||4|31|37||

Dâma the Rope and friends

Thatwise

so having emerged

where are we real unrealities then

as for them

they're imagined realities

yathA dAmAdaya: .

Dâma the Rope and friends =

tadvat .

Thatwise =

evam abhyudita.arisen/sprung.from.A: vayam . so have we emerged =

satyAsatyA: kim atra aGga .

where are the real unrealities here, ok? =

tAn.prati api vikalpanA .

as for them they're vikalpana.s .

vikalpanA satyatva.kalpanA, moT. – imagined realities

satyAsatya

where are the real unrealities here, ok? =

tAn.prati api vikalpanA .

as for them they're vikalpana.s .

vikalpanA satyatva.kalpanA, moT. – imagined realities

*tt.part. #aGga . ind. . ind . a particle implying attention, assent or desire, and sometimes impatience, it may be rendered. by "well". VLM often takes it as a vocative to rAma, (e.g. y6080.019). vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy. I have tried to note examples as they occur • OK ("okay") has these senses. As assent, cp. #aGgIkR = to give assent, nod in agreement +

*m.37 The way Dāma and others manifested in the consciousness.ether we also emerged. Where is the question of truth or untruth in this? Where is the question of any other kind of design in this?

*vlm.37. We have also sprung from that Will Divine as Dâma and others; hence there is neither any reality or unreality in any of us, except at the time (when we exist or cease to do so).

*moT. anena phalitam dAmAdisAmyam svasya kathayati ata iti zeSa: | ata: yathA dAmAdaya: satyAsatyA:_bhAsamAnatvena satyA: paramArthatas tv asatyA: | abhyuditA: prAdur bhUtA:_bhavanti | ime vayam tadvad eva satyAsatyA: abhyuditA:_bhavAma: | tulyanyAyAt iti bhAva: | he aGga | ata: atra ihaloke | tAn praty api tAn praty eva | vikalpanA satyatva.kalpanA | kim asti | yadi svasatyam kalpayasi tarhi tAn api kurv iti bhAva: || tadvad eveme_abhyuditA vayam_..

*jd.37. yathA dAmAdaya: . dAma the Rope and friends = tadvat . Thatwise = evam abhyuditA: vayam . so have we emerged = satyAsatyA: kim atra aGga . where are the real unrealities here, ok? = tAn.prati api vikalpanA . as for them they're vikalpana.s . vikalpanA satyatva.kalpanA, moT. – imagined realities.

अस्य_अनन्तस्य चिद्.व्योम्नः सर्वगस्य निराकृतेः ।

asya_anantasya cit.vyomna: sarvagasya nirAkRte: |

चित्_उदेति यथा या_अन्तः_तथा स तत्र भात्य् अलम् ॥४।३१।३८॥

cit udeti yathA yA_antas tathA sa* tatra bhAti_alam ||4|31|38||

out.of this boundless Consciousness.sky

Consciousness

of the ubiquitous unembodied

emerges

as what is within

thus

what is

appears fully there

...

*m.38 The way (active) consciousness manifests in this immanent, infinite formless consciousness.ether, that way in that form alone the consciousness dazzles and shines.

*vlm.38. This infinite and formless void of the Intellect, is ubiquitous and all pervading; and in whatever form this intellect manifests itself in any place, it appears there just in the same figure and manner.

*jd.38 . asya_anantasya cit.vyomna: . of this boundless Consciousness.sky = sarvagasya nirAkRte: . of the ubiquitous unembodied = cit udeti – Consciousness arises = yathA yA:_antas – as what is within = tathA sa* tatra bhAti alam – thus what is there appears fully.

*VA._.. cit.formations (awareness of objects) arise and appear (as separate).

*AS. The second line: cit.formations appear and stay as they arise.

यत्र दाम+आदि.रूपेण संवित् प्रकचिता स्वयम् ।

yatra dAma+Adi.rUpeNa saMvit prakacitA svayam |

तथा स तत्र सम्पन्ना तथा_आकार.अनुभूति.तः ॥४।३१।३९॥

tathA sa* tatra sampannA tathA_AkAra.anubhUti.ta: ||4|31|39||

...

where

with the form of dAma & the rest

samvit.Awareness has projected itself

thus it is manifested there

thus its formation imitates experience

*vlm.39. As the divine consciousness expanded itself with the images of Dâma and others, it immediately assumed those shapes by its notions of the same.

*m.39.40. That consciousness actively conceived Dāma and others and so they occurred thus. We are conceived similarly and so we are now.

*jd.39 . yatra dAmAdi.rUpeNa . where, with the form of dAma &c = saMvit prakacitA svayam . samvit.Awareness having projected itself = tathA sa* tatra sampannA . thus it is manifested there = tathA AkAra.anubhUti.ta: . thus its formation follows experience.

अस्मत्+आदि.स्वरूपेण संविd यत्रा_उदिता स्वयम् ।

asmat+Adi.svarUpeNa saMvit yatrA_uditA svayam |

तथा_असौ तत्र सम्पन्ना तथा_आकार.अनुभूतितः ॥४।३१।४०॥

tathA_asau tatra sampannA tathA_AkAra.anubhUtita: ||4|31|40||

where saMvit.Awareness as oneself is arisen as

"us" & its ahamkAra."I"dentities

thus

this is there effected

thus experienced as form

asmat+Adi.svarUpeNa saMvit yatrA_uditA svayam | tathA_asau tatra sampannA

tathA_AkAra.anubhUtita: .

*vlm.40. So it is with every one of us, that all things are produced to our view, according to their notions which are presented to our consciousness.

स्व.स्वप्न.प्रतिभासस्य जगद् इत्य् अभिधा कृता ।

sva.svapna.pratibhAsasya jagat iti_abhidhA kRtA |

चिद्.व्योम्नः_व्योम.वपुषः_तापस्य_इव मृग.अम्बुता ॥४।३१।४१॥

cit.vyomna:_vyoma.vapuSas tApasya_iva mRga.ambutA ||4|31|41||

sva.svapna.pratibhAsasya –

thru your own dream.projection

= jagad –

the world

= iti abhidhA kRtA –

is made an expression (of its vAsanA.Impression)

= cit.vyomna: .

of Consciousness.sky

= vyoma.vapuSa: .

the vapus.body of the spacious sky

= tApasya_iva –

as in the heat

water appears to a thirsty deer.

*m.41 We call the sun’s rays in a desert as mirage. Similarly the self.dream of Consciousness.ether is called ‘the world'

*vlm.41. What we call the world, is the representation of 2things to us as in our dream; it is a hollow body as a bubble rising in the empty ocean of the Intellect, and appearing as the water in the mirage.

*sva.svapna.pratibhAsasya . thru your own dream.projection = jagad . the world = iti abhidhA kRtA . is made an expression (of its vAsanA.Impression) = cit.vyomna: . of Consciousness.sky = vyoma.vapuSa: . the vapus.body of the spacious sky = tApasya_iva . as of the heat = mRga.ambutA – is water for the thirsty deer.

यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य.अभिधा कृता ।

yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |

यत्र सुप्तम् तु तेन_एव तत्र मोक्ष.अभिधा कृता ॥४।३१।४२॥

yatra suptam tu tena_eva tatra mokSa.abhidhA kRtA ||4|31|42||

yatra prabuddham –

where awakened =

cit.vyoma –

Consciousness.sky =

tatra dRzya.abhidhA kRtA –

there is made the object of expression =

yatra suptam tu –

but where a dream =

tena_eva –

by that also =

tatra mokSa.abhidhA kRtA –

there mokSa.Freedom is made the expression.

see v.41

*m.42 Where consciousness.ether reveals in form (or awake) that is called a visible object (a phenomenon). When it is asleep (with manifestation) that state is called ‘liberation'

*vlm.42. The waking state of the vacuous intellect, is styled the phenomenal world, and its state of sleep and rest, is what we call liberation, emancipation or salvation from pain (âtyantika dukkha nivritti moksha).

न च तत् क्वचित्_आसुप्तम् न प्रबुद्धम् कदाचन ।

na ca tat kva.cit Asuptam na prabuddham kadA.cana |

चिद्.व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥

cit.vyoma kevalam dRzyam jagat iti_avagamyatAm ||4|31|43||

nor is That anywhere aSleep

nor awakened anywhen

its Consciousness.sky, the Whole Percept, is to be understood as

"the World"

*m.43 In fact Consciousness.ether is never awake or asleep. When manifest that manifestation is called world.

निर्वाणम् एव सर्ग.श्रीः सर्ग.श्रीः_एव निर्वृतिः ।

nirvANam eva sarga.zrI: sarga.zrI:_eva nirvRti: |

नानयोः शब्दयोः_अर्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

nAnayo: zabdayo:_artha.bheda: paryAyayo:_iva ||4|31|44||

nirvANa

alone

the wealth of Creations

alone

are

the nirvRti.state

nirvANam eva sarga.zrI:

sarga.zrI:_eva nirvRti: |

nAnayo: zabdayo:

artha.bheda: paryAyayo:_iva .

the two different words are distinguished as similarities

* nirvAnam is neuter in gender.

viewed as a feminine power.process it is nirvRti:

similar is the masculine saMsAra & its saMsRti

*vlm.44. There the work of creation is united with the rest of nirvâna, and the cessation from the act of creation, is joined with uninterrupted quiescence; and no difference of alternate work and rest whatever subsists in God any time. (There is no such thing as "God rested from his works").

*m.44 Creation is Nirvāna, Nirvāna is creation. These two are mere synonyms.

परमार्थे जगद् इति रूपम् वेत्ति स्वयम् स्वकम् ।

paramArthe jagat iti rUpam vetti svayam svakam |

यथा तैमिरिकम् चक्षुः केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥

yathA taimirikam cakSu: kezoNDrakam iva_IkSate ||4|31|45||

paramArthe . philosophically =

jagat iti . "the World" =

rUpam vetti . know it as form =

svayam svakam – its own own.ness =

yathA taimirikam

cakSu: . eye/sight (m.) =

kezoNDrakam iva IkSate – .

.Q. the cataract process?

*m.45 Supreme sees the world.form. It is its own. It is like the hair.view of sky by a man with night.blindness.

*vlm.45. The Divine Intellect views its own form in the world, and the world in itself in its true sense; as the blinded eye sees the internal light in its orbit. (?)

#tam . #timira . #taimirika – cataract (of the eye) +

न तत् केशोण्ड्रकम् किम्चित् स हि दृष्तिः_तथा स्थिता ।

na tat kezoNDrakam kim.cit sa* hi dRSti:_tathA sthitA |

न_इदम् दृश्यम् इदम् किम्चिद् इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥

na_idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||

* keshondraka_eyedust. I have recently developed incipient cataracts

and find eyedust a reasonable translation

for the spots and hairy lines that_blot the vision

a tat kezoNDrakam kim.cit – not that eyedust anyhow =

sA hi dRSti:_tathA sthitA

na_idam dRzyam idam kim.cit

ittham cit.vyoma saMsthitam

*m.46 In fact there are no hairs (in the sky). It is mere a perception. There is neither world nor phenomenon. All is that Consciousness.ether.

*vlm.46. The Divine Intellect like the blinded eye, sees nothing from without, but views every form within itself; because there is na:_visible nor phenomenal world, beside what is situated within the vacuous sphere of the intellect.

सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम्

sarvatra sarvam idam asti yathA_anubhUtam

न.उ किम्चन क्वचिद् इह_अस्ति न च_अनुभूतम् ।

na.u kimcana kvacit_iha_asti na ca_anubhUtam |

शान्तम् सद् एकम् इदम् आततम् इत्थम् आस्ते

zAntam sat ekam idam Atatam ittham Aste

संत्यक्त.शोक.भय.भेदम् अतः त्वम् आस्स्व ॥४।३१।४७॥

saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||

sarvatra sarvam idam asti . everywhere all this is =

yathA~anubhUtam – as experienced/projected (after.become) =

no kim.cana kva.cit iha asti . not.at.all anything is anywhere here =

na ca anubhUtam – and not projected =

zAntam sat ekam idam Atatam ittham Aste

saMtyakta.zoka.bhaya.bhedam . saMtyakta.grief.bhaya.bheda =

atas tvam Assva

*vlm.47. There are all these things every where, as we have ideas of them in our minds; but there is never any thing any where, of which we have no previous idea in the mind. It is the one quiet spirit of God, which lies extended in all these forms coming to our knowledge. Therefore knowing him as all in all, give up all your fears and sorrows and duality, rest in peace in his unity.

*m.47 Everything, everywhere exists as conceived and experienced by that Supreme, peaceful one. Nothing else_ais’ or can be. Cast off fear, sorrow and division. Be like that infinite.

*AS. ata: (thus, or so) tvam (you) Assva (stay imperative form of As=sit or be)

*mo._..|| ¶ siddhAntam kathayati yathAnubhUtam evam eva nAnAtvenAnubhUtam | idam sarvam sarvatrAsti | bhAsamAnatvAt | nAnubhUtam anubhavaviSayatAm agatam sat | kva.cit kutracid api deze | kiJcit lezenApi | no asti | abhAsamAnatvAt | anubhUta.tvam ananubhUta.tvam ca jagata: jAgradAdau suSuptAdau ca sarveSAm sva.pratIti.sAkSikam eveti | nAtrAyAso yukta: | nanu tarhi sarvadA sat kim astIty | atrAha zAntam iti | zAntam anubhavitR.tvena sthitatvAt anubhUta.tvAnanubhUta.tvAkhya.vikAra.rahitam | ekam advitIyam | Atatam samantAt vyApakam | idam Atmatvena pura: sphurat | ittham anubhUtatvAnanubhUtatva.vikAragrastajagadrUpatvena sphurad iti zeSa: | sat sanmAtrAkhyam vastu | Aste sarvadA tiSThati | ananubhUtatvAvasthAyAm api svAnanubhUtyanubhavitRtvena sthitatvAt | phalitam kathayati santyakteti | atastvam santyaktazaGkam jagat.satyatva.zaGkA.rahitam | abhedam bhedabuddhirahitam | Assva tiSTha || .. santyaktazaGkam apabhedam ata:_..

शिला.उदर.आकार.घनम् प्रशान्तम्

zilA~udarAkAra.ghanam prazAntam

महाचिte रूपम् इदम् स्वम् अच्छम् ।

mahAcite* rUpam idam svam accham |

न_एव_अस्ति न_अस्ति_इति दृशौ क्वचित्_तु

na_eva_asti na_asti_iti dRzau kvacit_tu

यत्_च_अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

yat ca_asti tat sAdhu tadeva bhAti ||4|31|48||

* zilodarAkAghanam prazAntam

mahAcite rUpam idam svamaccham

na_eva asti na asti iti dRzau kva.cit tu

yat ca asti tat sAdhu

tat_eva / tadA_iva

bhAti

*moT._.. sargAntazlokenApy etad eva kathayati idam accham kham nakiJcidrUpatvAt nirmalam jagadAkhyam AkAzam | mahAcita:_rUpam svarUpam | bhavati | mahAcita:_rUpam katham.bhUtam | zilodarasya ya: AkAra: | tadvad ghanam | cidghanam ity artha: | ata_eva prazAntam cetyAkhyakSobharahitam | svapnajagata: sphuTam cinmAtrarUpatvadarzanAd iti bhAva: | nanu tarhi bhAvAbhAvabuddhi: katham astIty | atrAha naivAstIti | asti nAstIti dRzau bhAvAbhAva.buddhI | kva.cit naiva sta: | AbhAsamAtrarUpatvAd ity artha: | nanu tathApi katham bhAsamAnayo:_bhAvAbhAvayo: apahnava: kartum zakyata ity | atrAha yac cAstIti | yac ca bhAvAbhAvarUpam kiJcit tvaddRSTyA:_asti | tat sAdhu samyak | tad eva mahAcidrUpam eva | asti | tad vinA sAkSirahitasya tasyAsatkalpatvAt | tatpratItisiddhatve tu svapnapadArthavat tattvAnapAyAc ceti zivam || *moT_4,31.48 || mahAcito rUpam idam kham accham_.. kva.cit sta:_..

*m.48 The great Consciousness is supremely quiet as in the middle of a stone. Nothing else_ais’ or ‘is not’ what ‘is’ is ‘that’ alone.

*vlm.48. The great intellect of God, is as solid and clear as a block of crystal, which is both dense and transparent in the inside. They appear to be all hollow within, but replete with the images of all things from without.

oॐm

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana:_bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM4032 BIRTH STORIES OF THE THREE GENERALS 1.DC10.11 .z39

https://www.dropbox.com/s/e776c6uuquh1qvx/fm4032%201.dc10.11%20BIRTH%20STORIES%20of%20the%20Three%20Generals%20.z39.docx?dl=0

FM.4.30.FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

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Jiva Das

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Apr 21, 2021, 6:44:45 PM4/21/21

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FM4031 MAGICAL REALITY 1.DC08-09 .z48

https://www.dropbox.com/s/jllujj26f8l0pwj/fm4031%201.dc08-09%20MAGICAL%20REALITY%20.z48%20%28Autosaved%29.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

*o*ॐ*m*

FM.4.31

*ON MAGICAL REALITY*

*VASISHTHA said—*

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्यायो मा ते ऽस्त्व् इति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya:_mA te_astu_iti tu lIlayA ||4|31|1||

.

*This example of*

*Dâma the Rope & Vyâla the Dangerous & Kata of the Mat*

*is meant to awaken you, Râma, even while it amuses you*

*. *

*Mitra. "It was for your enlightenment {NO. prabodha has little to do with
the 1789CE French Revolution & its Enlightenment; and if the term means

"light" it would be <prakAsha>; *prabodha is the condition of awakened
understanding established thru buddhi.Intellect, that we call Realization}
O high minded Râma! that I have related to you the instance of Dâma and
Vyâla, that you may derive instruction thereby, and not let it go for
nothing as a mere idle story.

*ata: prabodhAya tava *from.this for your realishation *vacmi *I speak, *
*Râma*. mahAmate *deep thinker, *dAma.vyAla.kaTa.nyAya: *Dâma the Rope &
Vyâla the Dangerous & Kata of the Mat *mA t*e_a*stu_iti tu lIlayA *and not
merely for your delight*

अविवेक.अनुसंधानाच् चित्तम् आपदम् ईदृशीम् ।

a.viveka.anusaMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

.

a.vivekAnusaMdhAnAt *thru unDiscerning investigation *= cittam

*the mind being affected *= Apadam IdRzIm *to such a disaster *

= ananta.bhava.du:khAya *to the infinite misery of becoming *

= parigRhNAti *grasping to you *= helayA *easily*

*. *

*Mitra.2. Following after untruth by slighting the truth, is attended with

the danger of incurring endless miseries, which the careless pursuer after
it, is little aware of.

हेल् #hel #helA हेला [हेड्.भावे.डस्य लः] Contempt (cf. #avahelA),
disrespect •• #helayA हेलया ऽeasilyऽ, without any difficulty or trouble. •

sex.play, amorous dalliance (in dram. one of the 20 natural graces
[sattva.ja alaMkAra] of the nAyikA) • sport, pastime, carelessness, ease,
facility (ibc. and instr. sg. or pl. "in sport", "sportively", "easily",

"at once" • tRNa.helayA, "as if it were a straw") y1028042

* a.vivekAnusaMdhAnAt thru unDiscerning investigation = cittam the mind
being affected = Apadam IdRzIm to such a disaster = ananta.bhava.du:khAya to

the infinite misery of becoming = parigRhNAti grasping to you = helayA easily.

क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

.

*where*

*now*

*are the strategists?*

*confounding shambara**ऽ**s forces?*

*where*

*is the fish that**ऽ**s wrapped in hot mud*

*?*

.

kva kila amara.vidhvaMsi.zambarAnIka.nAthatA | kva
tApa.tapta.jambAla.jAla.jarjara.mInatA

.

*sv. Thus you see the disastrous results that arise from non.wisdom. You
see how the invincible demons were utterly defeated and disgraced on
account of their ego.sense, which gave rise to fear in their hearts.

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

.

*what happened to the courage that could make Immortal armies run*

*?*

*Your Eminence*

*where**ऽ**s*

*the King of kirAta*

*Protector of the Earth*

*in the guise of a servant*

*?*

kva.*where *dhairya m amara.*Immortal/God *anIka*.troops.*vidrAvaNa .kara m
mahat kva.*where* kirAta mahIpAla kSudra .kimkara rUpa*.form.*tA*.ness*

.

**tt.n. #kirAta m. pl. N. of a degraded mountain.tribe (inhabiting woods

and mountains and living by hunting, having become *shUdras शूद्रs by their
neglect of all prescribed religious rites • also regarded as #mlecchas
म्लेच्छs • the Kirrhadae of Arrian) MW • In *yoga.vasiShTha [y1015.005]
*rAma speaks of #kiratena_iva vagura, "like a trap [laid] by *kirAtas", so
about CE10, they were thought of as jungle trappers, the ones who dug pits
to capture roving deer. The same text also speaks of King suraghu, the head

of the Kirats who is a friend of the Persian King, ऽParigha*ऽ* "
http://valmikiresearch.com/KiraT0vAlmIki.htm
<http://valmikiresearch.com/KiraT0Valmiki.htm> • #kirAtI f. a woman of the

*kirAta tribe • a low.caste woman who carries a fly.flap or anything to

keep off flies • a bawd, procuress, {Madam} .

क्व नाम निर्अहम्कारचित्.सत्त्व*.**उ*दार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

.

*what about*

*the nobility & strength of non."I"dentity & Conscious.BeingSo*

*and how about*

*the force of false.conditioning that leads to misconceived "I"dentity.*

*?*

nir.

ahamkAra

sattva

udAra

dhIratA

sattva

mithyA

veza

ku.

kalpanA

kukalpanA

.

*m. Where was the egoless might of the consciousness? Where was the vile
ego upheld by evil vāsanas?

* kva nAma where namely = nir.ahamkAra.cit.sattvodAra.dhIratA
non.egoity.cit.Sattva.nobility.strength = kva where = mithyA.vAsanA.vezAt
by false.conditioning.force =ahamkAra.kukalpanA egoity.misConcept.

शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |

अहम्कार.अङ्कूरा, देव, समुदेति_इयम् आतता ॥४।३१।६॥

ahamkArAGkUrA, deva, samudeti_iyam AtatA ||4|31|6||

.

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI | ahamkArAGkUrA, deva,
samudeti_iyam AtatA

.

the shoots of a tree become a thicket of saMsAra.poison blossoms

"I"dentity is the shoot from which all this is sprung.

.

*Mitra.p.6 In the forest of the world, selfish ego is the root of the

extended branches of misery that produces and bears the poisonous blossoms
of desire.

*sv.6 The deadly creeper of worldliness sprouts from the seed of the
ego.sense.

अहम्कारम् अ*तः_रा*म मार्जयान्तः प्रयत्नतः ।

ahamkAram at*a:_r*Ama mArjayAnta: prayatnata: |

अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥

aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||

.

*so*

*make an effort*

*:*

*wipe.away*

*this aham.kAra."I"dentity,*

*rAma*

*by feeling*

*"I**ऽ**m not anything whatever!"*

*be*

*happy*

*.*

ahamkAra*."I"dentity*.m atas.*from.this/hence,* *Râma,* mArjaya.*wipe/polish!
*antar.*within* prayatna*.effort*.tas.*after/from* | aham*.I* na.*not*
kiMcit.*whatever/somewhat* eva*.indeed\only*/*very* iti.*so/"thus"*
bhAvayitvA.*being.caused.to.become* sukhI.*happy*.bhava.*should.become*

.

*Mitra.p.7 Therefore, O Râma, be diligent to wipe the sense of your ego

from your heart. Try to be happy by always thinking, "This I is nothing."

*jd. ऽIऽ is not anyhow at.all. *sv._*.* ऽI is nothingऽ_*.*

*Mitra._*.* thinking always of the nullity of yourself.

* ahamkAra*."I"dentity*.m atas.*from.this/hence,* *Râma,* mArjaya.*wipe/polish!
*antar.*within* prayatna*.effort*.tas.*after/from* | aham*.I* na.*not*
kiMcit.*whatever/somewhat* eva*.indeed\only*/*very* iti.*so/"thus"*
bhAvayitvA.*being.caused.to.become* sukhI.*happy*.bhava.*should.become*

अहम्कार.अम्बुद.छन्नम् परमार्थ.इन्दु.मण्डलम् ।

ahamkAra.ambuda.channam paramArtha.indu.maNDalam |

रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

.

*hidden behind a cloud of "I"dentity*

*the moonshine of the Spirit.Moon that**ऽ**s*

*cool*

*like rain after a drought*

*has dimmed to invisibility*

*.*

ahamkAra*."I"dentity*.ambuda*.raincloud*.channa*.covered/hidden*.m
paramArtha*.higher.sense*.indu.*moon*.maNDala.*sphere/domain*.m |
rasAyana*.elixir
*.maya*.made*.m zIta.*cold/cool\frost*.m a.*not*.dRzya*.percept/object*.
tva.*condition/.ity*.m upAgata.
*being.conditioned/having.happened/approached*.m

.

*m.8 The moon of Supreme spiritual truth, becomes invisible being covered

by the semi.transparent and cool rain.bearing cloud of ऽahamkāra*ऽ*

*sv.8 The one infinite consciousness, which is of the nature of pure bliss,
is eclipsed by the shadow of the ego.sense.

*Mitra.8. The error of egoism like a dark cloud, hidst the bright disk of

the moon of truth under its gloom, and causes its cooling beams to
disappear from sight.

*AB. … rasAyanamayam Anandaikarasam | amRtamayam_*.* ||

* ahamkAra*."I"dentity*.ambuda*.raincloud*.channa*.covered/hidden*.m
paramArtha*.higher.sense*.indu.*moon*.maNDala.*sphere/domain*.m |
rasAyana*.elixir
*.maya*.made*.m zIta.*cold/cool\frost*.m a.*not*.dRzya*.percept/object*.
tva.*condition**/.ity*.m upAgata.
*being.conditioned/having.happened/approached*.m

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asant*a:_a*pi mAyA.mAhAtmya.dAnavA: ||4|31|9||

.

possessed by that pishAcha.Monster

aham.kAra."I"dentity

so

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

all three

have come into existence

altho non.existent

as

mAyA

Illusion.made marvelous dAnava.Demons

.

*m._*.* moved into a status of existent from their condition of non.being
driven by the Titanic power of ऽMāyaऽ (deceptive power).

*Mitra._*.* they believed their nonentity as positive entity by the excess

of their illusion.

*sv. Though the demons dAma, Vyala and Kata were really free from the cycle
of birth and death, on account of their ego.sense they had to be subjected
to birth and death.

काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

.

there

among the kAshmIras

in a great forest

in a river.pond among the trees

now they exist as fishes

rAma,

flitting about a duckweed pond

kAzmIreSu

mahAraNya.sarasI.vana.palvale |

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA:

.

*m.10 O Rāma, they are now lodged in a small pond in the forests of

Kashmir, totally given to the aquatic plant called ऽsaivala*ऽ*

*sv.10 They of whom even the gods were afraid are today miserable fish in a
lake in Kashmir.

*Mitra.10. They are now living as fishes in the muddy pool of a lake, among

the forest lands of Kashmira, where they are content at present with
feeding with zest upon the moss and weeds growing in it. (The watery land
of KashmÄ«r is well.known to abound in fishes feeding on aquatic herbs and
moss).

*RÂMA said—*

न_असतः विद्यते भा*वः_न*_अभा*वः_वि*द्यते सतः ।

na_a.sat*a:_v*idyate bhAva: na_a.bhAva:_vidyate sata: |

ते *ह्य् अ*सन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te h*i_a*santa: katham sattAm sampannA* iti me vada ||4|31|11||

.

*not without BeingSo is Becoming known.to.be <http://known.to.be>*

*not without Becoming is BeingSo known.to.be <http://known.to.be>*

*they are not.being*

*since they**ऽ**re non.existent*

*how have they attained a state of reality?*

*answer me that*

*!*

*m. O Sage, what is not cannot come into being. What is canno*t_b*ecome non

existent. How can, then, the nonexistent ones acquire existence. Please let
me know.

*Mitra. Tell me sir, how they came to existence when they were nonexisten
*t_b*efore; for neither can a nil {Lat. "nothing"} be an ens {Lat.

"being"}, nor an entity become a nonentity at any time.

*sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by
the magic of Sambara. How was it that they became real entities like us?

*VASISHTHA said—*

एवम् एतन् महाबाहो न_असत् सम्भवति क्वचित् ।

evam etat mahAbAha: na_asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit ap*i_e*va bRhat sampadyate tanu ||4|31|12||

.

*Bullseye, Master.Archer*

*!*

*the unreal does not come.to.be <http://come.to.be>*

*anyhow*

*anywhen*

*as anything whatsoever*

*when thick immensity grows thin*

*.*

*jd. This is the process of <ghana>, like fog appearing and disappearing

in emptiness.

*AS. mahAbAhu is an adjective used to address rAma.

*jd: Literally "Great.arm". I take it as a military title, "Master.Archer".

Râmaऽs arms are said to stretch to his knees, the mark of a grea*t_b*owman.

**AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat na

kva.cit sambhavati)! Whatever is real it at times grows from small to large
(bRhat sampadyate tanu). This last phrase can also be parsed in reverse
large to small! In other words, the appearance and disappearance applies
only to real things which appear large or small. I am just now reading
(actually listening to) a Science fiction novel "A stranger in a strange
land" by R.A. Heinlein and I am reminded of his description of how a
martian can make things disappear without_blowing them up. They seem to get
smaller and smaller as if going away, except it appears so from all
directions! *

**m. Once in a way even small things achieve a big form.*

*Mitra. But it is possible for a little thing to be great, as for a great

one to be reduced to minuteness.

किम् असत् संस्थितम् ब्रूहि किम् तत् स*त्_वा*_अथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |

सम्य*g.नि*दर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||

.

what unReality becomes existent

tell me

or

what That is So

and so becomes existent

?

I will make a full explanation for your realization.

.

kim asat saMsthitam *what unreality has come to existence? *

brUhi *tell me *

kim tat sat vA *or what is that reality *

atha saMsthitam *and so existent? *

samyak*.whole/together\fitting/right_by/with *nidarzana.
*appearance/vision/indication/example\refutation.*ena eva.*only/indeed.*
kariSye*.I.will.make/do *tava*.of/for.you
*bodhana*.rousing/blossoming/realizing
*m

.

.

*Mitra.13. Tell me, what non.entity has come to being or what entity has

been lasting forever? All these I will explain to you by the best proofs
and examples.

*RÂMA said—*

सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।

santa* eva sthitA: santa*:_b*rahman vayam ime kila |

दाम.आद*yas त्व् अ*सन्तः_अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma.Adayas tu_asant*a:_a*pi vakSi santa: sthitA* api ||4|31|14||

.

*but** indeed they**ऽ**re existent*

*being, Sir.**brAhmaNa, for us*

*dAma the Rope and*

*the rest*

*altho they don**ऽ**t even exist*

*you say*

*they are existent in a state of being.*

*.*

santa* eva sthitA: being indeed existent = santa: being = o brAhmaNa =
vayam ime kila indeed for us they = dAma the Rope and the rest = tu a.santa*:
a*pi tho not even existing = vakSi you say = are existent in a state of
being santa: sthitA:_api.

.

*m.14 Sri Rāma: O knower of Brahman, those that are existent abide as
existent. This is evident to oneself. However, Dāma and the others are said
to become existent, though they are nonexistent.

*Mitra.14. Râma answered: "Why sir, all that is existent is ever
presen*t_b*efore

us as our own bodies, and all things beside ourselves; but you are speaking
of Dâma and the demons, as mere nullities and yet to be in existence.

* santa* eva sthitA: being indeed existent = santa: being = o brAhmaNa =
vayam ime kila indeed for us they = dAma the Rope and the rest = tu a.santa*:
a*pi tho not even existing = vakSi you say = are existent in a state of
being santa: sthitA:_api.

*VASISHTHA said—*

यथा दाम.आद*yo रा*म स्थिता माया.मया इति ।

yathA dAma.Aday*a:_r*Ama sthitA* mAyA.mayA* iti |

असत्या एव सत्य.अभा मृगतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

.

yathA dAmAdayo as dAma the Rope

vyAla the Dangerous

and

kaTa of the Mat, rAma,

they exist

as formations of

mAyA

so

they are unrealities seeming real

like a mirage.ful of water

.

sthitA mAyA.mayA iti |

a.satyA eva satyAbhA mRgatRSNa.ambu.pUravat |

*Mitra. Yes rAma, the non.existent and unreal dAma and others seemed to exis
*t_b*y mere illusion, like a mirage appears to be full of water by optical

illusion.

*sv. rAma, just as the demons dAma and others were unreal and the products
of magic, even so are we and all the gods and others.

तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।

tathA_eva_ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गा*mo या*म आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

.

tathA eva thus too = ime these = vayam api even us =

sa=surAsura.dAnavA: with Brightlings and Darklings dAnava.s =

asatyA: eva valgAma: tho unreal we dance about =

yAma: AyAma* eva ca the road and its full length.

*Mitra.16. It is in like manner that ourselves, these gods and demigods,

and all things besides, are unrealities in fact, and yet we seem to turn
about and speak and act as real persons.

*sv. rAma, just as the demons dAma and others were unreal and the products
of magic, even so are we and all the gods and others.

#valg

#yam < #yAma: motion, course, going, progress RV. AV. Br. ; a road, way,
path ib. ; a carriage, chariot RV. • a 3.hr night.watch < #AyAma:

expansion, length (either in space or time), breadth (in mensuration).

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva:_mat.bhAv*a:_a*lIkam eva ca |

अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUt*a:_a*p*i_a*sat.rUpa: svapne sva.maraNam yathA ||4|31|17||

.

*tho the "you".feeling*

*is a falsely semblance of you*

*and the "me".feeling*

*is falsely similar too*

*even experience that**ऽ**s seen is unreal*

*like your own death in a dream*

*.*

alIkam eva tvat.bhAva:_mat.bhAv*a:_a*lIkam eva ca |
anubhUt*a:_a*p*i_a*sat.rUpa:
svapne sva.maraNam yathA

.

*Mitra. My existence is as unreal as thine, and yet it appears as real as

we dream our death in sleep.

मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।

mRta:_bandhu: yathA svapn*e_a*p*i_a*nubhUt*a:_a*p*i_a*sanmaya: |

मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥

mRt*a:_a*yam iti cet_jJapti:_bhavet evam idam jagat ||4|31|18||

.

*it**ऽ**s like seeing a dead relation in a dream*

*:*

*tho experienced*

*it**ऽ**s a mode of unReality*

*"This is dead"*

*if so envisionmed so the world becomes.*

*.*

mRta:_bandhu*.relation*: yathA*.so/in.this.way* *whin* svapna.*dream*.e api.
*even.tho\very* anubhUta*.experienced.*m*: a*pi.*even.tho\very* asanmaya: |
mRta*: a*yam.*this* iti.*so/"thus"* cet.*if* jJapti:
bhavet*.becoming*/*would.be
<http://would.be>*

evam.*so* idam*.this.here* jagat*.world*

.

*Mitra.18. As the sight of a dead friend in a dream is not a reality, so

the notion of the reality of the world, ceases upon the conviction of its
unreality, as that of the demise of the person seen in a dream.

*sv.17.18 All these notions of ऽIऽ and ऽyouऽ, O rAma, are unreal. That you

and I are seen to be real entities does not alter the truth; even if a dead
person appears before you now, he is still dead!

*m.18 Just like a near relative who is experienced as dead in a dream is

still nonexistent, the feeling that ऽhe is deadऽ is also quite proper.

Because this world is also of the same nature and kind.

एषा_अतिमूढ.विषय* उ*क्तिः एव न राजते ।

eSA_atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥

abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||

.

This saying dows not adorn the words of very stupid people:

without practice it does not arise from the denial of experience

.

eSA.*she/it.f. *atimUDha*.superstupid*

*.*viSaya*.domain\sense.object.*ukti.*saying/speech/word\term *eva.
*only/indeed.* *na.*no/not *rAjate.*shining/ruling*

abhyAsa.*practice/repetition/study/exercise.*ena vinA.*without* udeti*.rising
*na.*no/not @t* anubhUti.*experience/evidential.knowledge*

*.*e*: a*pahnava.*concealment/denial*

.

*Mitra.19. But such assertions of our nihility are not acceptable to them,

who are deluded to the belief of the reality of sensible objects. It is the
habit of thinking its reality, that will not listen to its contradiction.

*sv.19*.*21 However, it is unwise to declare the truth (ऽBrahman alone is
realऽ) to the ignorant. For, the reality of the world.appearance, which has
become deep.rooted in the heart of the ignorant, will no*t_b*e dispelled

except through intense enquiry into the purport of the scriptures. One who
declares: "This world is unreal; Brahman alone is real" to such ignorant
people is laughed at.

*VA. this statement (of non.existence of world) does not appeal to stupid
person, denial of perceived (world) does not arise without repeating

inquiry. *AS. Even the discussion *of this stupid concept*

(eSA:_atimUDhaviSaye uktireva) is not appropriate (na rAjate). The

experience (of worldऽs reality) does not go away without practice (of

contemplation on philosophical matters).

*m.19 However this (feeling of unreality) does not sound proper from (the
mouth) of an absolute idiot. By habit he is light hearted (and so makes
such statement), Without experience nothing becomes valid.

* this is an extremely stupid view it does not illumine: without Practice =

udeti it arises = na anubhUte*: a*pahnava: not in contradiction of
experience.

* eSA.*she/it.f. *atimUDha*.superstupid
.*viSaya*.domain\sense.object.*ukti.*saying/speech/word\term
*eva.*only/indeed.* *na.*no/not *rAjate.*shining/ruling *abhyAsa.
*practice/repetition/study/exercise.*ena vinA.*without* udeti*.rising
*na.*no/not
@t* anubhUti.*experience/evidential.knowledge*

*.*e*: a*pahnava.*concealment/denial*

निश्च*yo ऽ*न्तः प्ररूढः यः सम्प*nno ऽ*भ्यसनम् विना ।

nizcay*a:_a*nta: prarUDha: ya: sampann*a:_a*bhyasanam vinA |

नाशम् आयाति लो*के ऽ*स्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥

nAzam AyAti lok*e_a*smin na kadA.cana kasya.cit ||4|31|20||

.

nizcaya*.uncertainty/doubt: a*ntar.*within/inner* = prarUDha.
*grown.up/sprung.from* sampanna*.produced/accomplished* *grown, what is
effected*

abhyasana.*repetition/tudy/= abhyAsa*

*without constant Practice, = *

*it **comes to ruin in this world *

nAzam AyAti

loke*.in.world/people*

asmin*.here**.*na kadAcana*.not ¿when/wherever*

kasyacit*.of ¿whatever*

not anywhen from anywhat

nizcaya*.uncertainty/doubt *

.

*m.20 What is settled belief in one does not occur without constant
practice/ reiteration. (Such a belief) does not get destroyed without
(proper inquiry).

*Mitra.20. This mistaken impression of the reality of the world, is never

to be effaced without the knowledge of its unreality, derived from the
Sâstras, and the assuetude of thinking it so.

#ruh #praruh #*prarUDha.* grown up, full.grown • (ifc.) overgrown with •

filled up, healed up • grown, widely spread, become great or strong • old •
growing or proceeding from a root, rooted, fastened • arisen or proceeded
from (comp.) • .kakSa a. a place where shrubs have grown • .keza a. one
whose hair has grown long, having long hair • .mUla a. having roots gone
deep

"इदम् जगद् अस*d ब्र*ह्म सत्यम्" इ*ty ए*व वक्ति यः ।

"idam jagat asa*t_b*rahma satyam" it*i_e*va vakti ya: |

तम् उन्मत्तम् इव_उन्म*to वि*मूढो ऽपि हसत्य् अलम् ॥४।३१।२१॥

tam unmattam iva_unmatt*a:_v*imUDha:_api hasat*i_a*lam ||4|31|21||

.

"This world is not.So / Tha*t_b*rahman.Immensity is real",

one who says so

seems to be crazy

:

(crazy as the fool who laughs his fill!)

.

"idam*.this *jagat.*world.* asat*.unreal/not.So Brahman.*satya*.real/So.*m"
iti.*so/thus.*_eva.*only/indeed.* vakti yas.*who/which **tam.*thatm.*
unmatta m iva.*like/as.if* unmatta : vimUDha api.*tho/even.* hasati.
*laffing*

alam.*enuff/assez*

.

*m.21 And so even a fool will ridicule a person who says ऽworld is unreal,
Brahman is realऽ (without proper authority and inquiry).

*Mitra.21. He who preaches the unreality of the world and the reality of
Brahma, is derided by the ignorant as a mad man*..*

*sv._*.* One who declares: "This world is unreal; Brahman alone is real" to

such ignorant people is laughed at.

अक्षीब.क्षीब*yor ऐ*क्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।

a.kSIba.kSIbayo*: a*ikyam kva kila_iha_ajJa.tajjJayo: |

अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥

andha.prAkAzayo*:_b*odhe syAt_chAyA.Atapayo: iva ||4|31|22||

.

thereऽs no communion of the sober and the drunk = kva kila iha where alas
here = bodhe in the understanding = ajJa.tajjJayo: of the unknowing and
knowing andha.prAkAzayo: of blindness and illumination = syAt wd be =
chAyA.tapayo: iva like shadow and flame.

*m.22 There cannot be unity between one who is drunk and one who is not.
Similarly an ignorant person and a wise man of knowledge cannot be united
(agree in opinions). Light and shadow cannot mix.

*Mitra.22. The learned and the ignorant cannot agree on this subject, as

the drunken and sober men can not meet together. It is one who has the
distinct knowledge of light and darkness, that knows the difference between
the shade and sunlight. 23. It is as impossible to turn the ignorant to
truth, from their belief in the reality of unrealities, as to make a dead
body to stand on it legs by any effort. 24. It is in vain to preach the
doctrine of "to pan," that "Brahma is all" to the vulgar, who for want of
their knowledge of abstract meditation, are devoted to their sensible
notions.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

*mo._*.* kSIbomadirAmatta*: a*kSIba:_vimadastayor aikyam kva syAt |_*.*
||4|31| ¶ sarvata: parvatAkArA: patitAs t*e_a*surAlaya: /

visphoTitAGgacaraNA vam hasantīty | atrAha akSībakSībayo:
svAtmAnandAkhyamadhupAnena tadapAnena ca saMsAram prati

vismaraNAvismaraNazīlay*o:* | tajjJAjJayor bodhe anubhave | aikyam

paraspara.sammati.rUpam aikyam | kva syAt | na syAd ity artha: | na hi

kSībAkSībayor iha bodhe sammati: dṛzyata iti bhAva: | ata* ete hasantīty

Azaya: | tayo: kayor iva | chAyAtapayor iva | yathA Andhya.prAkAzarUpayo:

chAyAtapayo*:_b*odhe padArthaprakaTanAkhye bodhe | aikyam na_asti | tathety

artha: ||4|31|

VA. indeed, ignorant and wise cannot come to one understanding, like sober
and drunk, like darkness and sun (cannot co.exist), and like shade and
light.

*AS. This extends the discussion from verse 21 where it is described how a

knowledgeable person declaring world unreal and Brahma real comes to be
ridiculed as ignorant. However, a knowledgeable person canno*t_b*e a fool.

This verse emphasizes that the two concepts cannot come together. How can

there be a unity between a sane one and and intoxicated one? How can
darkness and ligh*t_b*e combined after knowledge? Or shadow and

illumination?

#kSIba (or <kSIva>) mf.A n. (pf. p. Pass. <kSIb> pAN.8.2.55) excited,

drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada.vazA*t_b*hrAntAn

kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati

>kSIba:_madirAmatta: y3.066.008

*jd.22 aikyam akSIba.kSIbayo: the communion of sober and drunk = kva kila
iha where alas here = bodhe in the understanding = ajJa.tajjJayo: of the
unknowing and knowing andha.prAkAzayo: of blindness and illumination = syAt
wd be = chAyA.tapayo: iva like shadow and flame.

यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।

yatnena_api_anubhUta:_artha: satye kartum apahnavam |

अज्ञो ऽन्तश् च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa:_anta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||

.

yatnena_api

with effort even

= anubhUta*: a*rtha: satye

experienced thing in the real

= kartum apahnavam

and to make denial

= a.jJa*: a*ntaz ca na zaknoti

the unKnowing within cannot

= zavam AkramaNam yathA

like a dead man walking.

*jd_*artha = thing, purpose, meaning.

*m.23 An ignorant person cannot (easily) absorb an experience even with
great effort. It is like attacking a corpse.

*Mitra.23. It is as impossible to turn the ignorant to truth, from their

belief in the reality of unrealities, as to make a dead body to stand on it
legs by any effort.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

ह्नु #hnu < #apahnu अपह्नु < #apahnava: अपह्नवः *m*.* concealment, denial

of or turning off of the truth • appeasing, satisfying, zbr. • affection,
love R. •• #apahnuti अप.ह्नुति . using a simile in other than its true or

obvious application, sAh. •• #apahnuta अपह्नुत .mfn*.* concealed, denied.

*jd.23 yatnena_api with effort even = anubhUta*: a*rtha: satye experienced
thing in the real = kartum apahnavam (and) to make denial = a.jJa*: a*ntaz

ca na zaknoti the unKnowing within cannot = zavam AkramaNam yathA like a
dead man walking.

ब्रह्म सर्वम् जगद् इति वक्तुम् न_अज्ञस्य युज्यते ।

brahma sarvam jagat iti vaktum na_ajJasya yujyate |

तपःविद्या_अन्.अनुभवे स तद् एव_अनुभूतवान् ॥४।३१।२४॥

tapa:vidyA_an.anubhave sa* tat eva_anubhUtavAn ||4|31|24||

.

brahma sarvam jagad

*"The brahman.Immensity is the whole world" *

= iti vaktum na_ajJasya yujyate

*it is not fitting to say so to the unKnowing = *

tapas.vidyA.ananubhave

*without experience of the Austere Science = *

sa tat_eva_anubhUtavAn

*it is That only as experience*

*. *

* tapo.vidyA The Austere Science *** get ramaNaऽs letter to gaNapati.

*m.24 ऽAll world is Brahmanऽ such a statement does not go well with an

ignorant person. Because of lack of penance and education, he will think of
world as truth/real.

*Mitra.24. It is in vain to preach the doctrine of "to pan" that "Brahma is

all" to the vulgar, who for want of their knowledge of abstract meditation,
are devoted to their sensible notions.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

*VA. brahman is all world such words are not understood by ignorant, being
heavily (fiercely) established in perceptions, he understands only that
(visible).

*AS. It is not appropriate (na yujyate) to tell an ignorant one that the
whole world is just Brahman; without experience from penance and knowledge

(tapo.vidyA.ananubhave) he only perceives the world.

अबद्ध.विषये ह्य् एषा राम वाक् प्रविराजते ।

a.baddha.viSaye h*i_e*SA rAma vAk pra.virAjate |

बुद्धस्य अस्मि_इति रूपेण किल न_अ*स्ति_ए*व किम्चन ॥४।३१।२५॥

buddhasya_asmi_iti rUpeNa kila na_ast*i_e*va kim.cana ||4|31|25||

.

a=baddha.viSaye hi eSA when she is withou*t_b*ondage of the senses = o rAma

= vAk pra.virAjate Speech proclaims = buddhasya asmi of 1 awakened I am = iti

so = rUpeNa kila with form alas = na_ast*i_e*va kim.cana there is nothing
whatever.

*m.25 O Rāma, an ignorant personऽs words excel in unwise and unintelligent

subjects not in anything that is wise and enlightened.

*Mitra.25. There prohibition is an admonition, giving to the ignorant, (who

are incapable of persuasions); as for the learned who know themselves to be
Brahma, it is useless to lecture them on this subject (which they are
already acquainted with).

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

*VA. for unlearned, o rAma, such words are common (such understanding
prevails) “I am smart”, although of course he is not smart at all.

*AS. The previous verse suggested that an ignorant one canno*t_b*e

enlightened by just the talk the advice. So, who should be advised? This
verse gives a counterpoint. (On the other hand) such language (about
comparison between Brahma and world) only applies to discussions with the
ignorant ones.
An enlightened one who strongly realizes "I (and only I) am", is not
elgible for such a discussion, since for him nothing (else) exists anyway!
Thus all such arguments are appropriate for the ignorant who wishes to
learn and progress a mumukSu.

*jd.25 a=baddha.viSaye hi eSA when she is withou*t_b*ondage of the senses =

o rAma = vAk pra.virAjate Speech proclaims = buddhasya asmi of 1 awakened I

am = iti so = rUpeNa kila with form alas = na_ast*i_e*va kim.cana there is

nothing whatever.

ब्रह्मैवेदम् परं शान्तमत्येवानुभवन्सुधीः ।

brahmaiva_idam param zAnta.mat*i_e*va_anubhavan sudh*I:* |

अपह्नवः स्वानुभूतेः कर्तुं तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||

.

brahma_eva

*it**ऽ**s only the brahman.Immensity *

= idam param

*this perfection = experiencing only peaceful thought *

. zAnta.mati eva / zAntam ati.eva

anubhavan =

sudhI:

apahnava: svAnubhUte:

denial of self.evidence =

kartum tasya

to make of that =

kva yujyate

whatऽs the use?

*m.26 Men of wisdom and good intelligence experience world as Brahman, the
most peaceful. How can one take away such personal experience?

*Mitra.26. The intelligent man, who believes that the supremely quiescent

spirit of Brahma, pervades the whole universe, is not to be led away by any
from his firm belief.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

##hnu #apahnu #apahnava: concealment, denial of or turning off of the truth
• appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप.ह्नुति ,

using a simile in other than its true or obvious application, sAh. ••
#apahnuta

अपह्नुत .mfn*.* concealed, denied.

परस्माद्व्यतिरेकेण नाहम् आत्मनि किंचन ।

parasmAt vyatirekeNa na_aham Atmani kim.cana |

हेमनि_इव_ऊर्मिक.आदित्वम् न म*यि_अ*स्ति विशिष्टता ॥४।३१।२७॥

hemani_iva_UrmikAditvam na may*i_a*sti viziSTatA ||4|31|27||

.

no different from the Absolute how am I in a self at.all

?

the state of a ring is only gold

there is nothing left as "me".

.

parasmAt vyatikrikeNa na with no difference from the absolute = aham Atmani

kim.cana am I in the self at.all = hemani iva as in gold = UrmikAdi.tvam the

state of ringness = na mayi asti viziSTatA there is no residue in me.

.

*Mitra.27. So nothing can shake the faith of that man, who knows himself as

no other, beside the Supreme Being who is all in all; and thinks himself to
be dependent on the substantiality of God, as the formal ring depends on
its substance of gold.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

* parasmAt vyatikrikeNa na with no difference from the absolute = aham

Atmani kim.cana am I in the self at.all = hemani iva as in gold = UrmikAdi.tvam

the state of ringness = na mayi asti viziSTatA there is no residue in me.

भूतता व्यतिरेकेण मूढे न_आत्मनि किम्चन ।

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana |

ऊ*र्मि.आदि*.बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थथा ॥४।३१।२८॥

Urmi.Adi.buddhau hema_iva jJe na_asti paramArthathA ||4|31|28||

.

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana Urmy.Adi.buddhau hema_iva

jJe na_asti paramArthathA

.

*??.The moron has not severed himself from the trappings of existence; he
does not understand the filagree and the molten gold.

*m.28 Nothing that opposes materiality/corporeal nature occurs in a foolish
and stupid person. (Though about) Supreme exists in him like goldness in a
wave (of water).

*Mitra.28. The ignorant have na:_notion of the spirit, beside that of

matter, which they believe as the cause and effect (Kârya Kârana) of its
own production; but the learned man sees the substantive spirit, in all
forms of creation, as he views the substance of gold in all the ornaments
made of that metal.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

मिथ्या_अहम्ता.म*यो मु*ढः सत्य.एक.आत्ममयः सुधीः ।

mithyA_ahamtA.maya:_muDha: satya.eka.Atmamaya: sudh*I:* |

युज्यते न क्वचिन्* ना*म स्वभाव.अपह्न*वो ऽ*नयोः ॥४।३१।२९॥

yujyate na kva.cit nAma svabhAvApahnav*a:_a*nay*o:* ||4|31|29||

.

mithyA.ahamtA.maya:_muDha:

*a Fool is a form of false Egoity *

satyaikAtma.maya: sudhI:

*a Wiseman is a form of the one real Self *

yujyate na kva.cit nAma

svabhAva.apahnava*: a*nayo: .

.

*m.29 Foolish people are full with egoism and illusion. Wise men are one
with truth. These twa:_natures can never mix. It is difficult to annihilate
natures.

*Mitra.29. The ignorant man is composed of his egoism only, and the sage is

fraught with his spirituality alone; and neither of them is never thwarted
from his own belief.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the

ignorant cannot comprehend it any more than a corpse can walk. That truth
can be experienced only by the wise.

Your Moron thinks he is his own mere Egoity; your Thinker embraces the

Suchness and the Self. Thereऽs nothing between those two; their very
natures are opposite.

*यो य*न्.मयस् तस्य तस्मिन् युज्य*ते ऽ*पह्नवः कथम् ।

yo yanmayas tasya tasmin yujyat*e_a*pahnava: katham |

पुरुषस्य घ*टो ऽ*स्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥

puruSasya ghaT*a:_a*smi_iti vAkyam unmattam eva hi ||4|31|30||

.

ya: 1 who is = yan.maya: a Which.mode = tasya of That = tasmin in that
= yujyate
apahnava: katham how is the denial right = puruSasya of a person = ghaTa*:
a*smi iti "Iऽm a pot!" = vAkyam unmattam eva hi saying so is crazy.

.

*moT._*.* etad eva sadṛSTAntam Aha ya: puruSa: | yan.maya: nizcayadvAreNa

yat svarUpa: syAt | tasya puruSasya | tasmin svarUpe | apahnava: katham

syAt | hi yasmAt | puruSasya ghaT*a:_a*smīti vAkyam unmattatA eva bhavati |
ata*:_b*rahmAtmatve nizcitasya jJasya sthUladehAtmatve nizcitasyAjJasya ca

svAnubhUter apahnava: na yukta iti bhAva: ||4|31|

*m.30 Whatever something is full of, how can one destroy that something. If

a person says ऽI am a potऽ, that is purely madness.

*Mitra.30. What is oneऽs nature or habit (of thinking), can hardly be

altered at any time; for it would be foolish in one, who has been
habituated to think himself as a man, to take himself for a pot or
otherwise.

**tt. #nirAmaya nir.A=maya without embracing mode or measure, cf. #yanmaya

mf(I)n. formed or consisting of which Kāvyâd. Pur. • y4031.030

#hnu #apahnu < #apahnava: concealment, denial of or turning off of the

truth; appeasing, satisfying, Sbr.; affection, love R.; •• #apahnuti अप.

ह्नुति , using a simile in other than its true or obvious application, _sAh.

•• #apahnuta .mfn*.* concealed, denied.

* ya: 1 who is = yan.maya: a Which.mode = tasya of That = tasmin in
that = yujyate
apahnava: katham how is the denial right = puruSasya of a person = ghaTa*:
a*smi iti "Iऽm a pot!" = vAkyam unmattam eva hi saying so is crazy.

तस्मा*न् न*_इमे वयम् स*त्या* न.च दाम.आदयः *क्व*चित् ।

tasmAt na_ime vayam satyA* na.ca dAma.Adaya: kva.cit |

असत्याः ते वयम् च इमे न_अस्ति नः खलु सम्भवः ॥४।३१।३१॥

asatyAs te vayam ca_ime na_asti na: khalu sambhava: ||4|31|31||

.

*It.follows.that *

ime.*these.things* vayam.*us are not* satyam*.really*.a: na.ca *nor are *

*Dâma the Rope & the others*

kvacit*.wherever*/sometimes asatyA: *unrealities *te* your/their*
<te.@you/they> vayam ca.*&/**also/too* ime.*these.ones* na_asti nas.*o.us
<http://o.us>*

khalu

sambhava:

.

tasmAt*.from.that/therefore* na.*no/t* ime.*these.ones* vayam.*us* satyam
*.real.thing/really*.a: na.ca

dAmAdaya:

~?*dAmAdaya:*Dâma the Rope & the others*

kvacit*.wherever*/sometimes asatyA: *unrealities *te* your/their*
<te.@you/they> vayam ca.*&/**also/too* ime.*these.ones* na.*no/t* asti
*.is/exists* nas*.us* khalu sambhava:

.

*m.31 And so neither you, I, Damā and others can claim to exist in truth.
What is untrue can never claim existence never.

*Mitra.31. Hence though ourselves and others, and that Dâma and the demons

are nothing in reality; yet who can believe that we or these or those and
not what ourselves to be.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

सत्यम् संवेदनम् शुद्धम् बोध.आकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha.AkAzam niraJjanam |

सत्यम् सर्व.गतम् शान्तम् अस्त्य् अन्.अस्तमय.उदयम् ॥४।३१।३२॥

satyam sarva.gatam zAntam asti_an.astamaya.udayam ||4|31|32||

.

satyam saMvedanam zuddham bodha.AkAzam niraJjanam satyam sarva.gatam zAntam

asti anasta.mayodayam

.

*Mitra.32. There is but One Being that is really existent, who is truth and

consciousness himself, and of the nature of the vacuum and pure
understanding. He is immaculate, all pervading, quiescent and without his
rise or fall.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*mo._*.*|| nanu tarhi tajjJasyApi cinmAtrAkhyam svarUpam asmadAdivat
pratItisiddham evAstIti so *a*pi asad eva syAd ity | atrAha satyam yat

cinmAtrasvarUpe svatayA nizcitasya jJasya na_asatyatvam iti bhAva: || *.*
bodhAlAzam niraJjanam_*.* anastamitodayam

सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |

तत्र व्योम्नि विभान्ति_इमा निजा भा*सो ऽ*ङ्ग सृष्टयः ॥४।३१।३३॥

tatra vyomni vibhAnti_imA* nijA* bhAsa: *a*Gga sRSTaya: ||4|31|33||

.

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam tatra vyomni

vibhAnti_imA: nijA: bhAso aGga sRSTaya:

.

*m.33 This whole world is quiet and peaceful. It is not void. In that ether
glitters this world as a self reflection and as a limb.

*Mitra.33. Being perfect quietude and void, he seems as nothing existent;

and all these creations subsist in that vacuity as particles of its own
splendour.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।

yathA taimirika.akSasya sahajA eva dRSTaya: |

केशोण्ड्रक.आदि.व*द् भा*न्ति तथा_इमास् तत्र दृष्टयः ॥४।३१।३४॥

kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya: ||4|31|34||

.

yathA.*as/so/in.this.way* *of/for the *taimirika.akSa.*eye/sense\witness*

yathA.*as/so/in.which.way*

taimirika.akSasya sahajA eva dRSTaya:

kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya:

.

sahajA eva dRSTaya:

kezoNDraka.Adi.vat

bhAnti tathA_imA:_tatra dRSTaya:

.

yathA taimirika.akSasya sahajA eva dRSTaya:

kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya:

.

*m.34 A person with nigh*t_b*lindness sees hairs in the sky.space in a

natural manner. In the same way is this creation in the Supreme.

*Mitra.34. As the stars are seen to shine resplendant in the darkness of

night, and the worms and waves are seen to float on the surface of the
waters, so do all these phenomena appear to occur in his reality.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् ।

sa* AtmAnam yathA vetti tathA_anubhavati kSaNAt |

चिद्.आकाशस्.ततो ऽसत्यम् अपि सत्यम् तद् ईक्षणात् ॥४।३१।३५॥

cit.AkAza:_tata:_a.satyam api satyam tat IkSaNAt ||4|31|35||

.

sa AtmAnam yathA vetti

*as he understands himself >vid *

= tathA:_anubhavati kSaNAt

*thus/so he becomes at once *

= cit.AkAzastata*: a*.satyam api

*cit.Space thus/from.That though not.So *

= satyam tad IkSaNAt

*That_becomes So when perceived *

. Whatever he wants to be, that exactly he is,_*.*

*Mitra.35. Whatever tha*t_b*eing purposes himself to be, he conceives

himself to be immediately the same: it is that vacuous Intellect only which
is the true reality, and all others are also real, as viewed in it and
rising and setting in it out of its own will (volition or bidding).

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*jd.35 sa* AtmAnam yathA vetti as he understands himself >vid =
tathA:_anubhavati kSaNAt thus/so he becomes at once = cit.AkAzastata*:
a*.satyam
api cit.Space thus/from.That though not.So = satyam tad IkSaNAt Tha*t_b*ecomes
So when perceived Whatever he wants to be, that exactly he is,_*.*

न सत्यम् अस्ति न_असत्यम् इति तस्माज् जगत्.त्रये ।

na satyam asti na_a.satyam iti tasmAt_jagat.traye |

यद् यथा वेत्ति चिद्.रूपम् तत् तथा_उदेत्य् असंशयम् ॥४।३१।३६॥

yat yathA vetti cit.rUpam tat tathA_udeti_asaMzayam ||4|31|36||

.

it is not real nor unreal

so

from that in the Triple World

know what is so as

Consciousness.Form

that thus arises without a doubt

.

* Triple World: Heaven, Earth, & Netherworld • in the Higher Sense
(paramArtha) the States of waking, dream, and sleep.

*m.36 And so there is nothing real or unreal in this triune world. Whatever

form the consciousness experiences (knows itself to be) i*t_b*ecomes that.

There is no doubt in this.

*Mitra.36. Therefore there is nothing real or unreal in the three worlds,

but all of or the same form as it is viewed by the Intellect, and rising
before it of its own spontaneity. (The three worlds are composed of this
earth and the worlds above and beneath it, called as swarga, martya and
patala).

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*jd.36 na satyam asti na asatyam it is not real nor unreal = iti so = tasmAt
from that = jagat.traye in the Triple World = yad yathA what is so = vetti

cit.rUpam know as Consciousness.Form = tat tathA udeti asaMzayam that thus
arises, without a doubt.

यथा दाम.आदयस् तद्वद् एवम् अभ्युदिता वयम् ।

yathA dAma.Adayas tat.vat evam abhyuditA* vayam |

सत्य.असत्याः किम् अत्र_अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥

satyAsatyA: kim atra_aGga tAn prati_api vikalpanA ||4|31|37||

.

*Dâma the Rope and friends*

*Thatwise*

*so having emerged*

*where are we real unrealities then*

*?*

*as for them *

*they**ऽ**re imagined realities*

*.*

yathA dAmAdaya:

*Dâma the Rope and friends = *

tadvat

*Thatwise = *

evam abhyudita*.arisen/sprung.from*.A: vayam *so have we emerged = *

satyAsatyA: kim atra aGga

*where are the real unrealities here, ok? = *

tAn.prati api vikalpanA

*as for them they**ऽ**re vikalpana.s *

vikalpanA satyatva.kalpanA, moT. *imagined realities*

*.*

satyAsatya

*where are the real unrealities here, ok? = *

tAn.prati api vikalpanA

*as for them they**ऽ**re vikalpana.s *

vikalpanA satyatva.kalpanA, moT. *imagined realities*

*tt.part. #*aGga* ind. ind a particle implying attention, assent or desire,

and sometimes impatience, it may be rendered. by "well". VLM often takes it
as a vocative to rAma, (e.g. y6080.019). vasiShTha often uses it when rAma
gets too pert, too stupid, or too sassy. I have tried to note examples as
they occur • OK ("okay") has these senses. As assent, cp. #aGgIkR = to give

assent, nod in agreement .

*.*

*m.37 The way Dāma and others manifested in the consciousness.ether we also
emerged. Where is the question of truth or untruth in this? Where is the
question of any other kind of design in this?

*Mitra.37. We have also sprung from that Will Divine as Dâma and others;

hence there is neither any reality or unreality in any of us, except at the
time (when we exist or cease to do so).

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*moT. anena phalitam dAmAdisAmyam svasya kathayati ata iti zeSa: | ata:

kim asti | yadi svasatyam kalpayasi tarhi tAn api kurv iti bhAva: || tadvad

evem*e_a*bhyuditA vayam_*.*

*jd.37. yathA dAmAdaya: dAma the Rope and friends = tadvat Thatwise = evam
abhyuditA: vayam so have we emerged = satyAsatyA: kim atra aGga where are
the real unrealities here, ok? = tAn.prati api vikalpanA as for them theyऽre
vikalpana.s vikalpanA satyatva.kalpanA, moT. imagined realities.

अस्य अनन्तस्य चिद्.व्योम्नः सर्वगस्य निराकृतेः ।

asya_anantasya cit.vyomna: sarvagasya nirAkRte: |

चिद्* उ*देति यथा या_अ*न्तः_त*था स तत्र भात्य् अलम् ॥४।३१।३८॥

cit udeti yathA yA_antas tathA sa* tatra bhAti_alam ||4|31|38||

.

out.of this boundless Consciousness.sky

Consciousness

of the ubiquitous unembodied

emerges

as what is within

:

thus

what is

appears fully there

*.*.

*m.38 The way (active) consciousness manifests in this immanent, infinite
formless consciousness.ether, that way in that form alone the consciousness
dazzles and shines.

*Mitra.38. This infinite and formless void of the Intellect, is ubiquitous

and all pervading; and in whatever form this intellect manifests itself in
any place, it appears there just in the same figure and manner.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*jd.38 asya_anantasya cit.vyomna: of this boundless Consciousness.sky
= sarvagasya
nirAkRte: of the ubiquitous unembodied = cit udeti Consciousness arises = yathA

yA:_antas as what is within = tathA sa* tatra bhAti alam thus what is there
appears fully.

*VA._*.* cit.formations (awareness of objects) arise and appear (as

separate).

*AS. The second line: cit.formations appear and stay as they arise.

यत्र दाम.आदि.रूपेण संवित् प्रकचिता स्वयम् ।

yatra dAma.Adi.rUpeNa saMvit prakacitA svayam |

तथा स तत्र सम्पन्ना तथा_आकार.अनुभूति.तः ॥४।३१।३९॥

tathA sa* tatra sampannA tathA_AkAra.anubhUti.ta: ||4|31|39||

*.*

where

with the form of dAma & the rest

samvit.Awareness has projected itself

thus it is manifested there

thus its formation imitates experience

.

*Mitra.39. As the divine consciousness expanded itself with the images of

Dâma and others, it immediately assumed those shapes by its notions of the
same.

*m.39.40. That consciousness actively conceived Dāma and others and so they
occurred thus. We are conceived similarly and so we are now.

*jd.39 yatra dAmAdi.rUpeNa where, with the form of dAma &c = saMvit
prakacitA svayam samvit.Awareness having projected itself = tathA sa* tatra
sampannA thus it is manifested there = tathA AkAra.anubhUti.ta: thus its
formation follows experience.

अस्मद्.आदि.स्वरूपेण संविद् यत्रा_उदिता स्वयम् ।

asmat.Adi.svarUpeNa saMvit yatrA_uditA svayam |

तथा_असौ तत्र सम्पन्ना तथा_आकार.अनुभूतितः ॥४।३१।४०॥

tathA_asau tatra sampannA tathA_AkAra.anubhUtita: ||4|31|40||

.

where saMvit.Awareness as oneself is arisen as

"us" & its ahamkAra."I"dentities

thus

this is there effected

&

thus experienced as form

.

asmat.Adi*svarUpeNa saMvit yatrA_uditA svayam | tathA_asau tatra sampannA

tathA_AkAra.anubhUtita:

.

*Mitra.40. So it is with every one of us, that all things are produced to

our view, according to their notions which are presented to our
consciousness.

स्व.स्वप्न.प्रतिभासस्य जगद् इत्य् अभिधा कृता ।

sva*svapna.pratibhAsasya jagat iti_abhidhA kRtA |

चिद्.व्योम्नो व्योम.वपुषस् तापस्य इव मृग.अम्बुता ॥४।३१।४१॥

cit.vyomna:_vyoma.vapuSas tApasya_iva mRga.ambutA ||4|31|41||

.

sva*svapna.pratibhAsasya

thru your own dream.projection

= jagad

the world

= iti abhidhA kRtA

is made an expression (of its vAsanA.Impression)

= cit.vyomna:

of Consciousness.sky

= vyoma.vapuSa:

the vapus.body of the spacious sky

= tApasya_iva

as in the heat

water appears to a thirsty deer.

*m.41 We call the sunऽs rays in a desert as mirage. Similarly the
self.dream of Consciousness.ether is called ऽthe world*ऽ*

*Mitra.41. What we call the world, is the representation of 2things to us

as in our dream; it is a hollow body as a bubble rising in the empty ocean
of the Intellect, and appearing as the water in the mirage.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*sva*svapna.pratibhAsasya thru your own dream.projection = jagad the world

= iti abhidhA kRtA is made an expression (of its vAsanA.Impression) =
cit.vyomna:

of Consciousness.sky = vyoma.vapuSa: the vapus.body of the spacious
sky = tApasya_iva

as of the heat = mRga.ambutA is water for the thirsty deer.

यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य.अभिधा कृता ।

yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |

यत्र सुप्तम् तु तेन_एव तत्र मोक्ष.अभिधा कृता ॥४।३१।४२॥

yatra suptam tu tena_eva tatra mokSa.abhidhA kRtA ||4|31|42||

.

yatra prabuddham

where awakened =

cit.vyoma

Consciousness.sky =

tatra dRzya.abhidhA kRtA

there is made the object of expression =

yatra suptam tu

but where a dream =

tena_eva

by that also =

tatra mokSa.abhidhA kRtA

there mokSa.Freedom is made the expression.

see v.41

*m.42 Where consciousness.ether reveals in form (or awake) that is called a
visible object (a phenomenon). When it is asleep (with manifestation) that

state is called ऽliberation*ऽ*

*Mitra.42. The waking state of the vacuous intellect, is styled the

phenomenal world, and its state of sleep and rest, is what we call
liberation, emancipation or salvation from pain (âtyantika dukkha nivritti
moksha).

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

न च तत् क्वचि*द्_आ*सुप्तम् न प्रबुद्धम् कदाचन ।

na ca tat kva.cit Asuptam na prabuddham kadA.cana |

चिद्.व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥

cit.vyoma kevalam dRzyam jagat iti_avagamyatAm ||4|31|43||

.

nor is That anywhere aSleep

nor awakened anywhen

its Consciousness.sky, the Whole Percept, is to be understood as

"the World"

.

*m.43 In fact Consciousness.ether is never awake or asleep. When manifest
that manifestation is called world.

निर्वाणम् एव सर्ग.श्रीः सर्ग.श्रीर् एव निर्वृतिः ।

nirvANam eva sarga.zrI: sarga.zrI:_eva nirvRti: |

नानयोः शब्दयोर् अर्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

nAnayo: zabdayo:_artha.bheda: paryAyayo:_iva ||4|31|44||

.

nirvANa

alone

is

the wealth of Creations

:

the wealth of Creations

alone

are

the nirvRti.state

.

nirvANam eva sarga.zrI:

sarga.zrI:_eva nirvRti: |

nAnayo: zabdayo:

artha.bheda: paryAyayo:_iva

.

the two different words are distinguished as similarities

.

* nirvAnam is neuter in gender.

viewed as a feminine power.process it is nirvRti:

similar is the masculine saMsAra & its saMsRti

.

*Mitra.44. There the work of creation is united with the rest of nirvâna,

and the cessation from the act of creation, is joined with uninterrupted
quiescence; and no difference of alternate work and rest whatever subsists
in God any time. (There is no such thing as "God rested from his works").

*m.44 Creation is Nirvāna, Nirvāna is creation. These two are mere synonyms.

परमार्थे जगद् इति रूपम् वेत्ति स्वयम् स्वकम् ।

paramArthe jagat iti rUpam vetti svayam svakam |

यथा तैमिरिकम् चक्षुः केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥

yathA taimirikam cakSu: kezoNDrakam iva_IkSate ||4|31|45||

.

paramArthe philosophically =

jagat iti "the World" =

rUpam vetti know it as form =

svayam svakam its own own.ness =

yathA taimirikam

cakSu: eye/sight (m.) =

kezoNDrakam iva IkSate

.Q. the cataract process?

*m.45 Supreme sees the world.form. It is its own. It is like the hair.view
of sky by a man with night.blindness.

*Mitra.45. The Divine Intellect views its own form in the world, and the

world in itself in its true sense; as the blinded eye sees the internal
light in its orbit. (?)

#tam #timira #taimirika cataract (of the eye) .

न तत् केशोण्ड्रकम् किम्चित् स हि दृष्टिस् तथा स्थिता ।

for the spots and hairy lines tha*t_b*lot the vision

.

a tat kezoNDrakam kim.cit not that eyedust anyhow =

sA hi dRSti:_tathA sthitA

na_idam dRzyam idam kim.cit

ittham cit.vyoma saMsthitam

*m.46 In fact there are no hairs (in the sky). It is mere a perception.
There is neither world nor phenomenon. All is that Consciousness.ether.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*Mitra.46. The Divine Intellect like the blinded eye, sees nothing from

without, but views every form within itself; because there is na:_visible
nor phenomenal world, beside what is situated within the vacuous sphere of
the intellect.

सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम्

sarvatra sarvam idam asti yathA_anubhUtam

न.उ किम्चन क्वचिद् इह_अस्ति न च अनुभूतम् ।

na.u ki*mc*ana kvacit_iha_asti na ca_anubhUtam |

शान्तम् सद् एकम् इदम् आततम् इत्थम् आस्ते

zAntam sat ekam idam Atatam ittham Aste

संत्यक्त.शोक.भय.भेदम् अतः त्वम् आस्स्व ॥४।३१।४७॥

saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||

.

sarvatra sarvam idam asti *everywhere all this is *

yathA.anubhUtam *as experienced/projected (after.become) *

no kim.cana kva.cit iha asti *not.at.all anything is anywhere here *

na ca anubhUta.m *and not projected *

zAnta*.quiet*.m sat.*being.So* eka.*one/single*.m idam*.this.here*

Atata.m ittham*.so/in.such.a.way*

Aste

saMtyakta.zoka.*grief*.bhaya*.fear*.bheda*.division/distinction*.m

atas*.hence* tvam.*you*

Assva

.

*Mitra.47. There are all these things every where, as we have ideas of them

in our minds; but there is never any thing any where, of which we have no
previous idea in the mind. It is the one quiet spirit of God, which lies
extended in all these forms coming to our knowledge. Therefore knowing him
as all in all, give up all your fears and sorrows and duality, rest in
peace in his unity.

*m.47 Everything, everywhere exists as conceived and experienced by that

Supreme, peaceful one. Nothing els*e_a*isऽ or can be. Cast off fear, sorrow

and division. Be like that infinite.

*AS. ata: (thus, or so) tvam (you) Assva (stay imperative form of As=sit or
be)

*mo. siddhAntam kathayati yathAnubhUtam evam eva nAnAtvenAnubhUtam | idam

bhedabuddhirahitam | Assva tiSTha || *.* santyaktazaGkam apabhedam ata:_*.*

शिला*.**उ*दर.आकार.घनम् प्रशान्तम्

zilA.udara.AkAra.ghanam prazAntam

महाचिते* रू*पम् इदम् स्वम् अच्छम् ।

mahAcite rUpam idam svam accham |

न_एव_अस्ति न_अस्ति_इति दृशौ क्वचि*त् तु*

na_eva_asti na_asti_iti dRzau kvacit tu

य*च् छ*_अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

yat ca_asti tat sAdhu tadeva bhAti ||4|31|48||

.

zilA.*stone/rock/crag*.udAra.*raising\noble*.AkAra*.formation/embodiment*
.ghana*.solid/thick*.m prazAnta.*quieted*.m *whin the *mahAcit
*.Mahâcit.Superconscious*.e rUpa.*form*.m idam*.this.here* svam.*Ur/itself*
accha*.clear*.m | na.*no/t* eva.*very**/only* asti*.is/exists* na.*no/t*
asti*.is/exists* iti.*so/as* *whin the* dRz.au kvacit tu yat ca asti tat,
*hey* *Sâdhu,*

tadeva.*that.indeed/then.as.if *{tat_eva / tadA_iva} bhAti.*appearing*/shining

.

*moT._*.* sargAntazlokenApy etad eva kathayati idam accham kham
nakiJcidrUpatvAt nirmalam jagadAkhyam AkAzam | mahAcit*a:_r*Upam svarUpam |
bhavati | mahAcit*a:_r*Upam katham.bhUtam | zilodarasya ya: AkAra: | tadvad

nanu tathApi katham bhAsamAnayo*:_b*hAvAbhAvayo*: a*pahnava: kartum zakyata

ity | atrAha yac cAstIti | yac ca bhAvAbhAvarUpam kiJcit tvaddRSTyA:_asti |
tat sAdhu samyak | tad eva mahAcidrUpam eva | asti | tad vinA
sAkSirahitasya tasyAsatkalpatvAt | tatpratItisiddhatve tu svapnapadArthavat
tattvAnapAyAc ceti zivam || *moT_4,31.48 || mahAcito rUpam idam kham accham_

*.* kva.cit sta:_*.*

*m.4.3148 The great Consciousness is supremely quiet as in the middle of a
stone. Nothing else ऽisऽ or ऽis notऽ what ऽisऽ is ऽthatऽ alone.

*Mitra.48. The great intellect of God, is as solid and clear as a block of

crystal, which is both dense and transparent in the inside. They appear to
be all hollow within, but replete with the images of all things from
without.

*sv. O rAma, neither we nor these demons are real. The reality is the one
infinite consciousness which does not undergo any change. In that infinite
consciousness there arise the notions of yourself, myself, these demons
etc., and they are invested with reality because the perceiving
consciousness is real.

*.*

*o*ॐ*m*

*.*

*next Canto*

*FM4032*

+++

FM.4.31 MAGICAL REALITY 1.DC08-09

सर्ग ४.३१

sarga 4.31

वसिष्ठ उवाच ।

vasiSTha uvAca |

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्या*यो मा* ते ऽ*स्त्व् इ*ति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya: mA t*e_a*stu_iti tu lIlayA ||4|31|1||

अ.विवेक.अनु.संधानाच् चित्तम् आपदम् ईदृशीम् ।

a.vivekAnu.saMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

क्व नाम निर्.अहम्कारचित्.सत्त्व*.**उ*दार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |

अहम्कार.अङ्कूरा, देव, समुदेति_इयम् आतता ॥४।३१।६॥

ahamkArAGkUrA, deva, samudeti_iyam AtatA ||4|31|6||

अहम्कारम् अ*तः_रा*म मार्जयान्तः प्रयत्नतः ।

ahamkAram at*a:_r*Ama mArjayAnta: prayatnata: |

अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥

aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||

अहम्कार.अम्बुद~छन्नम् परमार्थ~इन्दु.मण्डलम् ।

ahamkArAmbuda.channam paramArtha.indu.maNDalam |

रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asant*a:_a*pi mAyA.mAhAtmya.dAnavA: ||4|31|9||

काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

न_अ.सतः विद्यते भा*वः_न*_अ.भा*वः_वि*द्यते सतः ।

na_a.sat*a:_v*idyate bhAva: na_a.bhAva:_vidyate sata: |

ते हि_असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te h*i_a*santa: katham sattAm sampannA* iti me vada ||4|31|11||

एवम् एतन् महाबा*हो न*_असत् सम्भवति *क्व*चित् ।

evam etat mahAbAha: na_asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit ap*i_e*va bRhat sampadyate tanu ||4|31|12||

किम् असत् संस्थितम् ब्रूहि किम् तत् स*त्_वा*_अथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |

सम्य*g.नि*दर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||

राम उवाच ।

rAma uvAca |

सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।

santa* eva sthitA: santa*:_b*rahman vayam ime kila |

दाम+आद*yas तु*_असन्तः_अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma+Adayastu_asant*a:_a*pi vakSi santa: sthitA* api ||4|31|14||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

यथा दाम+आद*yo रा*म स्थिता माया.मया इति ।

yathA dAma+Aday*a:_r*Ama sthitA* mAyA.mayA* iti |

अ.सत्या एव सत्य.अभा* मृ*गतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।

tathA_eva_ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गा*mo या*म आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva: mat.bhAv*a:_a*lIkam eva ca |

*अनुभूतो ऽप्य् असद्.रूपः *स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUt*a:_a*p*i_a*sat.rUpa: svapne sva.maraNam yathA ||4|31|17||

मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।

mRta*:_b*andhu: yathA svapn*e_a*p*i_a*nubhUt*a:_a*p*i_a*sanmaya: |

मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥

mRt*a:_a*yam iti ce*t_j*Japti*:_b*havet evam idam jagat ||4|31|18||

एषा_अतिमूढ.विषय* उक्तिः एव न राजते ।

eSA_atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥

abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||

निश्च*yo '*न्तः प्ररूढः यः सम्प*nno '*भ्यसनम् विना ।

nizcay*a:_a*nta: prarUDha: ya: sampann*a:_a*bhyasanam vinA |

नाशम् आयाति लो*के '*स्मिन् न *कदा*चन कस्यचित् ॥४।३१।२०॥

nAzam AyAti lok*e_a*smin na kadA.cana kasya.cit ||4|31|20||

"इदम् जगद् अस*d ब्र*ह्म सत्यम्" इ*ty ए*व वक्ति यः ।

"idam jagat asa*t_b*rahma satyam" it*i_e*va vakti ya: |

तम् उन्मत्तम् इव_उन्म*to वि*मूढ_अपि हसत्य् अलम् ॥४।३१।२१॥

tam unmattam iva_unmatt*a:_v*imUDha_api hasat*i_a*lam ||4|31|21||

अ.क्षीब.क्षीब*yor ऐ*क्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।

a.kSIba.kSIbayo*: a*ikyam kva kila_iha_ajJa.tajjJay*o:* |

अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥

andha.prAkAzayo*:_b*odhe syAt_chAyA.Atapayo: iva ||4|31|22||

यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।

yatnena_ap*i_a*nubhUt*a:_a*rtha: satye kartum apahnavam |

अज्ञो ऽ*न्तश् च* न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJ*a:_a*nta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||

अ.बद्ध.विषये *हि**_ए*षा राम वाक् प्र.विराजते ।

a.baddha.viSaye h*i_e*SA rAma vAk pra.virAjate |

बुद्धस्य_अस्मि_इति रूपेण किल न_अ*स्ति_ए*व किम्चन ॥४।३१।२५॥

buddhasya_asmi_iti rUpeNa kila na_ast*i_e*va kim.cana ||4|31|25||

ब्रह्मैव_इदम् परम् शान्त.म*ty ए*व_अनुभवन् सुधीः ।

brahmaiva_idam param zAnta.mat*i_e*va_anubhavan sudhIH |

अपह्नवः स्व.अनुभूतेः कर्तुम् तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||

परस्मात् व्यतिरेकेण न_अहम् आत्मनि किम्चन ।

parasmAt vyatirekeNa na_aham Atmani kim.cana |

हेमनि_इव_ऊर्मिक.अदित्वम् न म*यि_अ*स्ति विशिष्टता ॥४।३१।२७॥

hemani_iva_UrmikAditvam na may*i_a*sti viziSTatA ||4|31|27||

भूतता व्यतिरेकेण मूढे न_आत्मनि किम्चन ।

bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana |

ऊ*र्मि+आ*दि.बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थथा ॥४।३१।२८॥

Urmi+Adi.buddhau hema_iva jJe na_asti paramArthathA ||4|31|28||

मिथ्या_अहम्ता.म*यः_मु*ढः सत्य~एक.आत्म.मयः सुधीः ।

mithyA_ahamtA.maya: muDha: satyaikAtma.maya: sudhIH |

युज्यते न *क्व*चि*त्_ना*म स्वभाव.अपह्न*vo '*नयोः ॥४।३१।२९॥

yujyate na kva.cit nAma svabhAvApahnav*a:_a*nay*o:* ||4|31|29||

*यः**_य*त्.मयः तस्य तस्मिन् युज्यते_अपह्नवः कथम् ।

yo yanmayastasya tasmin yujyat*e_a*pahnava: katham |

पुरुषस्य घ*टः_अ*स्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥

puruSasya ghaT*a:_a*smi_iti vAkyam unmattam eva hi ||4|31|30||

तस्मा*त्_न*_इमे वयम् सत्या* न.च दाम+आदयः *क्व*चित् ।

tasmAt na_ime vayam satyA* na.ca dAma+Adaya: kva.cit |

असत्याः ते वयम् च_इमे न_अस्ति नः खलु सम्भवः ॥४।३१।३१॥

asatyAs te vayam ca_ime na_asti na: khalu sambhava: ||4|31|31||

सत्यम् संवेदनम् शुद्धम् बोध.आकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha.AkAzam niraJjanam |

सत्यम् सर्व.गतम् शान्तम् अ*स्ति_अ*न्.अस्तमय*.**उ*दयम् ॥४।३१।३२॥

satyam sarva.gatam zAntam ast*i_a*n.astamayodayam ||4|31|32||

सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |

तत्र व्योम्नि विभान्ति_इमा निजा भा*सः_अ*ङ्ग सृष्टयः ॥४।३१।३३॥

tatra vyomni vibhAnti_imA* nijA* bhAs*a:_a*Gga sRSTaya: ||4|31|33||

यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।

yathA taimirika.akSasya sahajA eva dRSTaya: |

केशोण्ड्रक.अदि.व*त्_भा*न्ति तथा_इ*माः_त*त्र दृष्टयः ॥४।३१।३४॥

kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya: ||4|31|34||

स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् ।

sa* AtmAnam yathA vetti tathA_anubhavati kSaNAt |

चि*त्.आ*काशः_त*to '*सत्यम् अपि सत्यम् त*त्_ई*क्षणात् ॥४।३१।३५॥

cit.AkAza:_tat*a:_a*.satyam api satyam tat IkSaNAt ||4|31|35||

न सत्यम् अस्ति न_अ.सत्यम् इति तस्मा*त्_ज*गत्.त्रये ।

na satyam asti na_a.satyam iti tasmA*t_j*agat.traye |

य*d य*था वेत्ति चि*d.रू*पम् तत् तथा_उदेत्य् असंशयम् ॥४।३१।३६॥

yat yathA vetti cit.rUpam tat tathA_udet*i_a*saMzayam ||4|31|36||

यथा दाम+आदयः तत्.वद् एवम् अभ्युदिता वयम् ।

yathA dAma+Adayastat.vat evam abhyuditA* vayam |

सत्य.असत्याः किम् अत्र_अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥

satyAsatyA: kim atra_aGga tAn prat*i_a*pi vikalpanA ||4|31|37||

अस्य_अनन्तस्य चिद्.व्योम्नः सर्वगस्य निराकृतेः ।

asya_anantasya cit.vyomna: sarvagasya nirAkRte: |

चि*त्_उ*देति यथा या_अ*न्तः_त*था स तत्र भात्य् अलम् ॥४।३१।३८॥

cit udeti yathA yA_an*tas tath*A sa* tatra bhAt*i_a*lam ||4|31|38||

यत्र दाम+आदि.रूपेण संवित् प्रकचिता स्वयम् ।

yatra dAma+Adi.rUpeNa saMvit prakacitA svayam |

तथा स तत्र सम्पन्ना तथा_आकार.अनुभूति.तः ॥४।३१।३९॥

tathA sa* tatra sampannA tathA_AkAra.anubhUti.ta: ||4|31|39||

अस्म*त्+आ*दि.स्वरूपेण संवि*d य*त्रा_उदिता स्वयम् ।

asmat+Adi.svarUpeNa saMvit yatrA_uditA svayam |

तथा_असौ तत्र सम्पन्ना तथा_आकार.अनुभूतितः ॥४।३१।४०॥

tathA_asau tatra sampannA tathA_AkAra.anubhUtita: ||4|31|40||

स्व.स्वप्न.प्रतिभासस्य जगद् इत्य् अभिधा कृता ।

sva.svapna.pratibhAsasya jagat it*i_a*bhidhA kRtA |

चिद्.व्यो*म्नः**_व्यो*म.वपु*षः_ता*पस्य_इव मृग.अम्बुता ॥४।३१।४१॥

cit.vyomn*a:_v*yoma.vapuSas tApasya_iva mRga.ambutA ||4|31|41||

यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य.अभिधा कृता ।

yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |

यत्र सुप्तम् तु तेन_एव तत्र मोक्ष.अभिधा कृता ॥४।३१।४२॥

yatra suptam tu tena_eva tatra mokSa.abhidhA kRtA ||4|31|42||

न च तत् *क्व*चि*त्_आ*सुप्तम् न प्रबुद्धम् *कदा*चन ।

na ca tat kva.cit Asuptam na prabuddham kadA.cana |

चिद्.व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥

cit.vyoma kevalam dRzyam jagat it*i_a*vagamyatAm ||4|31|43||

निर्वाणम् एव सर्ग.श्रीः सर्ग.*श्रीः**_ए*व निर्वृतिः ।

nirvANam eva sarga.zrI: sarga.zrI:_eva nirvRti: |

नानयोः शब्द*योः_अ*र्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

nAnayo: zabdayo:_artha.bheda: paryAyayo:_iva ||4|31|44||

परमार्थे जगद् इति रूपम् वेत्ति स्वयम् स्वकम् ।

paramArthe jagat iti rUpam vetti svayam svakam |

यथा तैमिरिकम् चक्षुः केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥

yathA taimirikam cakSu: kezoNDrakam iva_IkSate ||4|31|45||

न तत् केशोण्ड्रकम् किम्चित् स हि दृ*ष्तिः_त*था स्थिता ।

na tat kezoNDrakam kim.cit sa* hi dRSti:_tathA sthitA |

न_इदम् दृश्यम् इदम् किम्चिद् इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥

na_idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||

सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम्

sarvatra sarvam idam asti yathA_anubhUtam

न.उ किम्चन क्वचिद् इह_अस्ति न च_अनुभूतम् ।

na.u kimcana kvacit_iha_asti na ca_anubhUtam |

शान्तम् सद् एकम् इदम् आततम् इत्थम् आस्ते

zAntam sat ekam idam Atatam ittham Aste

संत्यक्त.शोक.भय.भेदम् अतः त्वम् आस्स्व ॥४।३१।४७॥

saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||

शिला*.**उ*दर.आकार.घनम् प्रशान्तम्

zilA~udarAkAra.ghanam prazAntam

महाचि*te रू*पम् इदम् स्वम् अच्छम् ।

mahA*cite* rUp*am idam svam accham |

न_एव_अस्ति न_अस्ति_इति दृशौ क्वचित्_तु

na_eva_asti na_asti_iti dRzau kvacit_tu

य*त्_च*_अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

yat ca_asti tat sAdhu tadeva bhAti ||4|31|48||

||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Tue, Dec 8, 2020 at 5:56 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4031 MAGICAL REALITY 1.DC08-09 .z48
>
>
> https://www.dropbox.com/s/jllujj26f8l0pwj/fm4031%201.dc08-09%20MAGICAL%20REALITY%20.z48%20%28Autosaved%29.docx?dl=0
>
> FM.4.1-FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>
>
>
> FM.4.31 MAGICAL REALITY 1.DC08-09
>
> सर्ग ४.३१
>
> sarga 4.31
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> अतः प्रबोधाय तव वच्मि राम महामते ।
>
> ata: prabodhAya tava vacmi rAma mahAmate |
>

> दाम.व्याल.कट.न्या*यः**_**मा* ते ऽ*स्तु॒**_**इ*ति तु लीलया ॥४।३१।१॥
>
> dAma.vyAla.kaTa.nyAya: mA t*e_a*stu_iti tu lIlayA ||4|31|1||

>
> अ.विवेक.अनु.संधानात् चित्तम् आपदम् ईदृशीम् ।
>
> a.vivekAnu.saMdhAnAt cittam Apadam IdRzIm |
>
> अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥
>
> ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||
>
> क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।
>
> kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |
>
> क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥
>
> kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||
>
> क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।
>
> kva dhairyam amarAnIka.vidrAvaNa.karam mahat |
>
> क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥
>
> kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||
>

> क्व नाम निर्.अहम्कारचित्.सत्त्व*.**उ*दार.धीरता ।

>
> kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |
>
> क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥
>
> kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||
>
> शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।
>
> zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |
>
> अहम्कार.अङ्कूरा, देव, समुदेति_इयम् आतता ॥४।३१।६॥
>
> ahamkArAGkUrA, deva, samudeti_iyam AtatA ||4|31|6||
>

> अहम्कारम् अ*तः_रा*म मार्जयान्तः प्रयत्नतः ।
>
> ahamkAram at*a:_r*Ama mArjayAnta: prayatnata: |

>
> अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥
>
> aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||
>
> अहम्कार.अम्बुद~छन्नम् परमार्थ~इन्दु.मण्डलम् ।
>
> ahamkArAmbuda.channam paramArtha.indu.maNDalam |
>
> रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥
>
> rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||
>
> अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।
>
> ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |
>
> गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥
>

> gatA: sattAm asant*a:_a*pi mAyA.mAhAtmya.dAnavA: ||4|31|9||

>
> काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।
>
> kAzmIreSu mahAraNya.sarasI.vana.palvale |
>
> अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥
>
> adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||
>

> न_अ.सतः विद्यते भा*वः_न*_अ.भा*वः_वि*द्यते सतः ।
>
> na_a.sat*a:_v*idyate bhAva: na_a.bhAva:_vidyate sata: |

>
> ते हि_असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥
>

> te h*i_a*santa: katham sattAm sampannA* iti me vada ||4|31|11||
>
> एवम् एतन् महाबा*हो न*_असत् सम्भवति *क्व*चित् ।

>
> evam etat mahAbAha: na_asat sambhavati kva.cit |
>
> कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥
>

> kadA.cit kim.cit ap*i_e*va bRhat sampadyate tanu ||4|31|12||
>
> किम् असत् संस्थितम् ब्रूहि किम् तत् स*त्_वा*_अथ संस्थितम् ।

>
> kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |
>

> सम्य*g.नि*दर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

>
> samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||
>
> राम उवाच ।
>
> rAma uvAca |
>
> सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।
>

>
> वसिष्ठ* उवाच ।
>
> vasiSTha uvAca |
>

> यथा दाम+आद*yo रा*म स्थिता माया.मया इति ।
>
> yathA dAma+Aday*a:_r*Ama sthitA* mAyA.mayA* iti |
>
> अ.सत्या एव सत्य.अभा* मृ*गतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

>
> a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||
>
> तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।
>
> tathA_eva_ime vayam api sa=surAsura.dAnavA: |
>

> असत्या एव वल्गा*mo या*म आयाम एव च ॥४।३१।१६॥

>
> asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||
>
> अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।
>

> alIkam eva tvat.bhAva: mat.bhAv*a:_a*lIkam eva ca |
>
> *अनुभूतो ऽप्य् असद्.रूपः *स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥
>
> anubhUt*a:_a*p*i_a*sat.rUpa: svapne sva.maraNam yathA ||4|31|17||

>
> मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।
>

> mRta*:_b*andhu: yathA svapn*e_a*p*i_a*nubhUt*a:_a*p*i_a*sanmaya: |

>
> मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥
>

> mRt*a:_a*yam iti ce*t_j*Japti*:_b*havet evam idam jagat ||4|31|18||

>
> एषा_अतिमूढ.विषय* उक्तिः एव न राजते ।
>
> eSA_atimUDha.viSaya* ukti: eva na rAjate |
>
> अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥
>
> abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||
>

> निश्च*yo '*न्तः प्ररूढः यः सम्प*nno '*भ्यसनम् विना ।
>
> nizcay*a:_a*nta: prarUDha: ya: sampann*a:_a*bhyasanam vinA |
>
> नाशम् आयाति लो*के '*स्मिन् न *कदा*चन कस्यचित् ॥४।३१।२०॥
>
> nAzam AyAti lok*e_a*smin na kadA.cana kasya.cit ||4|31|20||
>
> "इदम् जगद् अस*d ब्र*ह्म सत्यम्" इ*ty ए*व वक्ति यः ।
>
> "idam jagat asa*t_b*rahma satyam" it*i_e*va vakti ya: |
>
> तम् उन्मत्तम् इव_उन्म*to वि*मूढ_अपि हसत्य् अलम् ॥४।३१।२१॥
>
> tam unmattam iva_unmatt*a:_v*imUDha_api hasat*i_a*lam ||4|31|21||
>
> अ.क्षीब.क्षीब*yor ऐ*क्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।
>
> a.kSIba.kSIbayo*: a*ikyam kva kila_iha_ajJa.tajjJay*o:* |

>
> अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥
>

> andha.prAkAzayo*:_b*odhe syAt_chAyA.Atapayo: iva ||4|31|22||

>
> यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।
>

> yatnena_ap*i_a*nubhUt*a:_a*rtha: satye kartum apahnavam |
>
> अज्ञो ऽ*न्तश् च* न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥
>
> ajJ*a:_a*nta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||

>
> ब्रह्म सर्वम् जगद् इति वक्तुम् न_अज्ञस्य युज्यते ।
>
> brahma sarvam jagat iti vaktum na_ajJasya yujyate |
>
> तपःविद्या_अन्.अनुभवे स तद् एव_अनुभूतवान् ॥४।३१।२४॥
>
> tapa:vidyA_an.anubhave sa* tat eva_anubhUtavAn ||4|31|24||
>

> अ.बद्ध.विषये *हि**_ए*षा राम वाक् प्र.विराजते ।
>
> a.baddha.viSaye h*i_e*SA rAma vAk pra.virAjate |
>
> बुद्धस्य_अस्मि_इति रूपेण किल न_अ*स्ति_ए*व किम्चन ॥४।३१।२५॥
>
> buddhasya_asmi_iti rUpeNa kila na_ast*i_e*va kim.cana ||4|31|25||
>
> ब्रह्मैव_इदम् परम् शान्त.म*ty ए*व_अनुभवन् सुधीः ।
>
> brahmaiva_idam param zAnta.mat*i_e*va_anubhavan sudhIH |

>
> अपह्नवः स्व.अनुभूतेः कर्तुम् तस्य क्व युज्यते ॥४।३१।२६॥
>
> apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||
>
> परस्मात् व्यतिरेकेण न_अहम् आत्मनि किम्चन ।
>
> parasmAt vyatirekeNa na_aham Atmani kim.cana |
>

> हेमनि_इव_ऊर्मिक.अदित्वम् न म*यि_अ*स्ति विशिष्टता ॥४।३१।२७॥
>
> hemani_iva_UrmikAditvam na may*i_a*sti viziSTatA ||4|31|27||

>
> भूतता व्यतिरेकेण मूढे न_आत्मनि किम्चन ।
>
> bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana |
>

> ऊ*र्मि+आ*दि.बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थथा ॥४।३१।२८॥

>
> Urmi+Adi.buddhau hema_iva jJe na_asti paramArthathA ||4|31|28||
>

> मिथ्या_अहम्ता.म*यः_मु*ढः सत्य~एक.आत्म.मयः सुधीः ।
>
> mithyA_ahamtA.maya: muDha: satyaikAtma.maya: sudhIH |
>
> युज्यते न *क्व*चि*त्_ना*म स्वभाव.अपह्न*vo '*नयोः ॥४।३१।२९॥
>
> yujyate na kva.cit nAma svabhAvApahnav*a:_a*nay*o:* ||4|31|29||
>
> *यः**_य*त्.मयः तस्य तस्मिन् युज्यते_अपह्नवः कथम् ।
>
> yo yanmayastasya tasmin yujyat*e_a*pahnava: katham |
>
> पुरुषस्य घ*टः_अ*स्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥
>
> puruSasya ghaT*a:_a*smi_iti vAkyam unmattam eva hi ||4|31|30||
>
> तस्मा*त्_न*_इमे वयम् सत्या* न.च दाम+आदयः *क्व*चित् ।

> सत्यम् सर्व.गतम् शान्तम् अ*स्ति_अ*न्.अस्तमय*.**उ*दयम् ॥४।३१।३२॥
>
> satyam sarva.gatam zAntam ast*i_a*n.astamayodayam ||4|31|32||

>
> सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।
>
> sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |
>

> तत्र व्योम्नि विभान्ति_इमा निजा भा*सः_अ*ङ्ग सृष्टयः ॥४।३१।३३॥
>
> tatra vyomni vibhAnti_imA* nijA* bhAs*a:_a*Gga sRSTaya: ||4|31|33||

>
> यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।
>
> yathA taimirika.akSasya sahajA eva dRSTaya: |
>

> केशोण्ड्रक.अदि.व*त्_भा*न्ति तथा_इ*माः_त*त्र दृष्टयः ॥४।३१।३४॥

>
> kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya: ||4|31|34||
>
> स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् ।
>
> sa* AtmAnam yathA vetti tathA_anubhavati kSaNAt |
>

> चि*त्.आ*काशः_त*to '*सत्यम् अपि सत्यम् त*त्_ई*क्षणात् ॥४।३१।३५॥
>
> cit.AkAza:_tat*a:_a*.satyam api satyam tat IkSaNAt ||4|31|35||
>
> न सत्यम् अस्ति न_अ.सत्यम् इति तस्मा*त्_ज*गत्.त्रये ।
>
> na satyam asti na_a.satyam iti tasmA*t_j*agat.traye |
>
> य*d य*था वेत्ति चि*d.रू*पम् तत् तथा_उदेत्य् असंशयम् ॥४।३१।३६॥
>
> yat yathA vetti cit.rUpam tat tathA_udet*i_a*saMzayam ||4|31|36||

>
> यथा दाम+आदयः तत्.वद् एवम् अभ्युदिता वयम् ।
>
> yathA dAma+Adayastat.vat evam abhyuditA* vayam |
>
> सत्य.असत्याः किम् अत्र_अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥
>

> satyAsatyA: kim atra_aGga tAn prat*i_a*pi vikalpanA ||4|31|37||

>
> अस्य_अनन्तस्य चिद्.व्योम्नः सर्वगस्य निराकृतेः ।
>
> asya_anantasya cit.vyomna: sarvagasya nirAkRte: |
>

> चि*त्_उ*देति यथा या_अ*न्तः_त*था स तत्र भात्य् अलम् ॥४।३१।३८॥
>
> cit udeti yathA yA_an*tas tath*A sa* tatra bhAt*i_a*lam ||4|31|38||

>
> यत्र दाम+आदि.रूपेण संवित् प्रकचिता स्वयम् ।
>
> yatra dAma+Adi.rUpeNa saMvit prakacitA svayam |
>
> तथा स तत्र सम्पन्ना तथा_आकार.अनुभूति.तः ॥४।३१।३९॥
>
> tathA sa* tatra sampannA tathA_AkAra.anubhUti.ta: ||4|31|39||
>

> अस्म*त्+आ*दि.स्वरूपेण संवि*d य*त्रा_उदिता स्वयम् ।

> sva.svapna.pratibhAsasya jagat it*i_a*bhidhA kRtA |
>
> चिद्.व्यो*म्नः**_व्यो*म.वपु*षः_ता*पस्य_इव मृग.अम्बुता ॥४।३१।४१॥
>
> cit.vyomn*a:_v*yoma.vapuSas tApasya_iva mRga.ambutA ||4|31|41||

>
> यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य.अभिधा कृता ।
>
> yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |
>
> यत्र सुप्तम् तु तेन_एव तत्र मोक्ष.अभिधा कृता ॥४।३१।४२॥
>
> yatra suptam tu tena_eva tatra mokSa.abhidhA kRtA ||4|31|42||
>

> न च तत् *क्व*चि*त्_आ*सुप्तम् न प्रबुद्धम् *कदा*चन ।

>
> na ca tat kva.cit Asuptam na prabuddham kadA.cana |
>
> चिद्.व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥
>

> cit.vyoma kevalam dRzyam jagat it*i_a*vagamyatAm ||4|31|43||
>
> निर्वाणम् एव सर्ग.श्रीः सर्ग.*श्रीः**_ए*व निर्वृतिः ।

>
> nirvANam eva sarga.zrI: sarga.zrI:_eva nirvRti: |
>

> नानयोः शब्द*योः_अ*र्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

>
> nAnayo: zabdayo:_artha.bheda: paryAyayo:_iva ||4|31|44||
>
> परमार्थे जगद् इति रूपम् वेत्ति स्वयम् स्वकम् ।
>
> paramArthe jagat iti rUpam vetti svayam svakam |
>
> यथा तैमिरिकम् चक्षुः केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥
>
> yathA taimirikam cakSu: kezoNDrakam iva_IkSate ||4|31|45||
>

> न तत् केशोण्ड्रकम् किम्चित् स हि दृ*ष्तिः_त*था स्थिता ।

>
> na tat kezoNDrakam kim.cit sa* hi dRSti:_tathA sthitA |
>
> न_इदम् दृश्यम् इदम् किम्चिद् इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥
>
> na_idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||
>
> सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम्
>
> sarvatra sarvam idam asti yathA_anubhUtam
>
> न.उ किम्चन क्वचिद् इह_अस्ति न च_अनुभूतम् ।
>
> na.u kimcana kvacit_iha_asti na ca_anubhUtam |
>
> शान्तम् सद् एकम् इदम् आततम् इत्थम् आस्ते
>
> zAntam sat ekam idam Atatam ittham Aste
>
> संत्यक्त.शोक.भय.भेदम् अतः त्वम् आस्स्व ॥४।३१।४७॥
>
> saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||
>

> शिला*.**उ*दर.आकार.घनम् प्रशान्तम्
>
> zilA~udarAkAra.ghanam prazAntam
>
> महाचि*te रू*पम् इदम् स्वम् अच्छम् ।
>
> mahA*cite* rUp*am idam svam accham |

>
> न_एव_अस्ति न_अस्ति_इति दृशौ क्वचित्_तु
>
> na_eva_asti na_asti_iti dRzau kvacit_tu
>

> य*त्_च*_अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

>
> yat ca_asti tat sAdhu tadeva bhAti ||4|31|48||
>
> ||
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
>
>
> *[image: image not displayed]*
>
>
>
> FM.4.31
>
>
>
> *ON MAGICAL REALITY*
>
>
>
> *VASISHTHA said—*

>
>
>
> अतः प्रबोधाय तव वच्मि राम महामते ।
>
> ata: prabodhAya tava vacmi rAma mahAmate |
>

> दाम.व्याल.कट.न्या*यः**_**मा* ते ऽ*स्तु॒**_**इ*ति तु लीलया ॥४।३१।१॥
>
> dAma.vyAla.kaTa.nyAya: mA t*e_a*stu_iti tu lIlayA ||4|31|1||
>
> .
>
> *so*
>
> *this example*
>
> *of*
>
> *dAma the Rope & vyAla the Dangerous & kaTa of the Mat*
>
> *is meant to awaken you, Râma, *
>
> *even while it amuses you*
>
> *.*
>
> ata: prabodhAya tava . *from.this for your realishation . *vacmi . *I
> speak, **Râma*. mahAmate . *deep thinker, . *dAma.vyAla.kaTa.nyAya: . *Dâma
> the Rope & Vyâla the Dangerous & Kata of the Mat . *mA t*e_a*stu_iti tu
> lIlayA . *and not merely for your delight*

>
> .
>
> *vlm.1 Vasishtha continued: "It was for your enlightenment {no. prabodha
> has little to do with the 1789CE Revolution & its Enlightenment; and if the
> term means "light" it would be <prakAsha>; *prabodha is the condition of
> awakened understanding established thru buddhi.Intellect, that we call
> Realization} O high minded Râma! that I have related to you the instance of
> Dâma and Vyâla, that you may derive instruction thereby, and not let it go
> for nothing as a mere idle story.
>

> *ata: prabodhAya tava . *from.this for your realishation . *vacmi . *I
> speak, **Râma*. mahAmate . *deep thinker, . *dAma.vyAla.kaTa.nyAya: . *Dâma
> the Rope & Vyâla the Dangerous & Kata of the Mat . *mA t*e_a*stu_iti tu
> lIlayA . *and not merely for your delight*

>
>
>
> अ.विवेक.अनु.संधानात् चित्तम् आपदम् ईदृशीम् ।
>
> a.vivekAnu.saMdhAnAt cittam Apadam IdRzIm |
>
> अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥
>
> ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||
>
> .
>

> a.vivekAnusaMdhAnAt – *thru unDiscerning investigation *= cittam –
>
> *the mind being affected *= Apadam IdRzIm – *to such a disaster *
>
> = ananta.bhava.du:khAya – *to the infinite misery of becoming *
>
> = parigRhNAti – *grasping to you *= helayA – *easily*
>
> *. *

>
> *vlm.2. Following after untruth by slighting the truth, is attended with
> the danger of incurring endless miseries, which the careless pursuer after
> it, is little aware of.
>
> हेल् #hel . #helA . हेला [हेड्.भावे.डस्य लः] – Contempt (cf. #avahelA),
> disrespect •• #helayA हेलया 'easily', without any difficulty or trouble.
> • sex.play, amorous dalliance (in dram. one of the 20 natural graces
> [sattva.ja alaMkAra] of the nAyikA) • sport, pastime, carelessness, ease,
> facility (ibc. and instr. sg. or pl. "in sport", "sportively", "easily",
> "at once" • tRNa.helayA, "as if it were a straw") . y1028042 .
>
> * a.vivekAnusaMdhAnAt – thru unDiscerning investigation = cittam – the
> mind being affected = Apadam IdRzIm – to such a disaster =
> ananta.bhava.du:khAya – to the infinite misery of becoming = parigRhNAti –
> grasping to you = helayA . easily.
>
>
>
> क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।
>
> kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |
>
> क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥
>
> kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||
>
> .
>

> *where*
>
> *now*
>
> *are the strategists?*
>
> *confounding shambara's forces?*
>
> *where*
>
> *is the fish that's wrapped in hot mud*
>
> *?*

>
> .
>
> kva kila amara.vidhvaMsi.zambarAnIka.nAthatA | kva
> tApa.tapta.jambAla.jAla.jarjara.mInatA
>
> .
>
> *sv. Thus you see the disastrous results that arise from non.wisdom. You
> see how the invincible demons were utterly defeated and disgraced on
> account of their ego.sense, which gave rise to fear in their hearts.
>
>
>
> क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।
>
> kva dhairyam amarAnIka.vidrAvaNa.karam mahat |
>
> क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥
>
> kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||
>
> .
>

> *what happened to the courage that could make Immortal armies run*
>
> *?*
>
> *Your Eminence*
>
> *where's*
>
> *the King of kirAta*
>
> *Protector of the Earth*
>
> *in the guise of a servant*
>
> *?*
>
> kva.*where *dhairya m amara.*Immortal/God *anIka*.troops.*vidrAvaNa .kara m
> mahat . kva.*where* kirAta mahIpAla kSudra .kimkara rUpa*.form..*tA*.ness*

> .
>
> .
>
> **tt.n. #kirAta . m. pl. N. of a degraded mountain.tribe (inhabiting woods
> and mountains and living by hunting, having become *shUdras शूद्रs by
> their neglect of all prescribed religious rites • also regarded as
> #mlecchas म्लेच्छs • the Kirrhadae of Arrian) MW •
> In *yoga.vasiShTha [y1015.005] *rAma speaks of #kiratena_iva vagura, "like
> a trap [laid] by *kirAtas", so about CE10, they were thought of as jungle
> trappers, the ones who dug pits to capture roving deer. The same text also
> speaks of King suraghu, the head of the Kirats who is a friend of the

> Persian King, 'Parigha*'* "http://valmikiresearch.com/KiraT0vAlmIki.htm
> <http://valmikiresearch.com/KiraT0Valmiki.htm> • #kirAtI . f. . a woman

> of the *kirAta tribe • a low.caste woman who carries a fly.flap or anything
> to keep off flies • a bawd, procuress, {Madam} +
>
>
>

> क्व नाम निर्.अहम्कारचित्.सत्त्व*.**उ*दार.धीरता ।

>
> kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |
>
> क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥
>
> kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||
>
> .
>

> *what about*
>
> *the nobility & strength of non."I"dentity & Conscious.BeingSo*
>
> *and how about*
>
> *the force of false.conditioning that leads to misconceived "I"dentity.*
>
> *?*

> अहम्कारम् अ*तः_रा*म मार्जयान्तः प्रयत्नतः ।
>
> ahamkAram at*a:_r*Ama mArjayAnta: prayatnata: |

>
> अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥
>
> aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||
>
> .
>

> *so*
>
> *make an effort*
>
> *:*
>
> *wipe.away*
>
> *this aham.kAra."I"dentity,*
>
> *rAma*
>
> *by feeling*
>
> *"I'm not anything whatever!"*
>
> *be*
>
> *happy*
>
> *.*
>
> ahamkAra*."I"dentity*.m atas.*from.this/hence,* *Râma,* mArjaya.*wipe/polish!
> *antar.*within* prayatna*.effort*.tas.*after/from* | aham*.I* na.*not*
> kiMcit.*whatever/somewhat* eva*.indeed\only*/*very* iti.*so/"thus"*
> bhAvayitvA.*being.caused.to.become* sukhI.*happy*.bhava.*should.become*

>
> .
>
> *vlm.p.7 Therefore, O Râma, be diligent to wipe the sense of your ego from
> your heart. Try to be happy by always thinking, "This I is nothing."
>
> *jd. 'I' is not anyhow at.all. *sv._.. 'I is nothing'_..
>
> *vlm._.. thinking always of the nullity of yourself.
>

> * ahamkAra*."I"dentity*.m atas.*from.this/hence,* *Râma,* mArjaya.*wipe/polish!
> *antar.*within* prayatna*.effort*.tas.*after/from* | aham*.I* na.*not*
> kiMcit.*whatever/somewhat* eva*.indeed\only*/*very* iti.*so/"thus"*
> bhAvayitvA.*being.caused.to.become* sukhI.*happy*.bhava.*should.become*

>
>
>
> अहम्कार.अम्बुद~छन्नम् परमार्थ~इन्दु.मण्डलम् ।
>
> ahamkAra.ambuda.channam paramArtha.indu.maNDalam |
>
> रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥
>
> rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||
>
> .
>

> *hidden behind a cloud of "I"dentity*
>
> *the moonshine of the Spirit.Moon that's*
>
> *cool*
>
> *like rain after a drought*
>
> *has dimmed to invisibility*
>
> *.*
>
> ahamkAra*."I"dentity*.ambuda*.raincloud*.channa*.covered/hidden*.m
> paramArtha*.higher.sense*.indu.*moon*.maNDala.*sphere/domain*.m | rasAyana*.elixir
> *.maya*.made*.m zIta.*cold/cool\frost*.m a.*not*.dRzya*.percept/object*.
> tva.*condition/-ity*.m upAgata.
> *being.conditioned/having.happened/approached*.m

>
> .
>
> *m.8 The moon of Supreme spiritual truth, becomes invisible being covered

> by the semi.transparent and cool rain.bearing cloud of ‘ahamkāra*'*

>
> *sv.8 The one infinite consciousness, which is of the nature of pure
> bliss, is eclipsed by the shadow of the ego.sense.
>
> *vlm.8. The error of egoism like a dark cloud, hidst the bright disk of
> the moon of truth under its gloom, and causes its cooling beams to
> disappear from sight.
>
> *AB. … rasAyanamayam Anandaikarasam | amRtamayam_.. ||
>

> * ahamkAra*."I"dentity*.ambuda*.raincloud*.channa*.covered/hidden*.m
> paramArtha*.higher.sense*.indu.*moon*.maNDala.*sphere/domain*.m | rasAyana*.elixir
> *.maya*.made*.m zIta.*cold/cool\frost*.m a.*not*.dRzya*.percept/object*.
> tva.*condition**/-ity*.m upAgata.
> *being.conditioned/having.happened/approached*.m

>
>
>
> अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।
>
> ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |
>
> गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥
>

> gatA: sattAm asant*a:_a*pi mAyA.mAhAtmya.dAnavA: ||4|31|9||

> Kashmir, totally given to the aquatic plant called ‘saivala*'*

>
> *sv.10 They of whom even the gods were afraid are today miserable fish in
> a lake in Kashmir.
>
> *vlm.10. They are now living as fishes in the muddy pool of a lake, among
> the forest lands of Kashmira, where they are content at present with
> feeding with zest upon the moss and weeds growing in it. (The watery land
> of KashmÄ«r is well.known to abound in fishes feeding on aquatic herbs and
> moss).
>
>
>

> *RÂMA said—*
>
>
>
> न_अ.सतः विद्यते भा*वः_न*_अ.भा*वः_वि*द्यते सतः ।
>
> na_a.sat*a:_v*idyate bhAva: na_a.bhAva:_vidyate sata: |

>
> ते हि_असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥
>

> te h*i_a*santa: katham sattAm sampannA* iti me vada ||4|31|11||
>
> .
>
> *not without BeingSo is Becoming known.to.be <http://known.to.be>*
>
> *not without Becoming is BeingSo known.to.be <http://known.to.be>*
>
> *they are not.being*
>
> *since they're non.existent*
>
> *how have they attained a state of reality?*
>
> *answer me that*
>
> *!*
>
> *m. O Sage, what is not cannot come into being. What is canno*t_b*ecome

> non existent. How can, then, the nonexistent ones acquire existence. Please
> let me know.
>
> *vlm. Tell me sir, how they came to existence when they were nonexisten

> *t_b*efore; for neither can a nil {Lat. "nothing"} be an ens {Lat.

> "being"}, nor an entity become a nonentity at any time.
>
> *sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by
> the magic of Sambara. How was it that they became real entities like us?
>
>
>

> *VASISHTHA said—*

>
>
>
> एवम् एतन् महाबाहो न_असत् सम्भवति क्वचित् ।
>
> evam etat mahAbAha: na_asat sambhavati kva.cit |
>
> कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥
>

> kadA.cit kim.cit ap*i_e*va bRhat sampadyate tanu ||4|31|12||
>
> .
>
> *Bullseye, Master.Archer*
>
> *!*
>
> *the unreal does not come.to.be <http://come.to.be>*
>
> *anyhow*
>
> *anywhen*
>
> *as anything whatsoever*
>
> *when thick immensity grows thin*
>
> *.*

>
> *jd. This is the process of <ghana>, like fog appearing and disappearing
>
> in emptiness.
>
> *AS. mahAbAhu is an adjective used to address rAma.
>
> *jd: Literally "Great.arm". I take it as a military title,
> "Master.Archer".
>

> Râma's arms are said to stretch to his knees, the mark of a grea*t_b*owman.
>
>
> **AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat

> na kva.cit sambhavati)! Whatever is real it at times grows from small to
> large (bRhat sampadyate tanu). This last phrase can also be parsed in
> reverse large to small! In other words, the appearance and disappearance
> applies only to real things which appear large or small. I am just now
> reading (actually listening to) a Science fiction novel "A stranger in a
> strange land" by R.A. Heinlein and I am reminded of his description of how
> a martian can make things disappear without_blowing them up. They seem to
> get smaller and smaller as if going away, except it appears so from all
> directions! *
>

> **m. Once in a way even small things achieve a big form.*

>
> *vlm. But it is possible for a little thing to be great, as for a great
> one to be reduced to minuteness.
>
>
>

> किम् असत् संस्थितम् ब्रूहि किम् तत् स*त्_वा*_अथ संस्थितम् ।

>
> kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |
>

> सम्य*g.नि*दर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

>
> samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||
>
> .
>
> what unReality becomes existent
>
> tell me
>
> or
>
> what That is So
>
> and so becomes existent
>
> ?
>
> I will make a full explanation for your realization.
>
> .
>

> kim asat saMsthitam . *what unreality has come to existence? *
>
> brUhi . *tell me . *
>
> kim tat sat vA . *or what is that reality *
>
> atha saMsthitam . *and so existent? . *
>
> samyak*.whole/together\fitting/right_by/with *nidarzana.
> *appearance/vision/indication/example\refutation.*ena eva.*only/indeed.*
> kariSye*.I.will.make/do *tava*.of/for.you *bodhana*.rousing/blossoming/realizing
> *m

>
> .
>
> .
>
> *vlm.13. Tell me, what non.entity has come to being or what entity has
> been lasting forever? All these I will explain to you by the best proofs
> and examples.
>
>
>

> *RÂMA said—*

>
>
>
> सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।
>

> santa* eva sthitA: santa*:_b*rahman vayam ime kila |
>
> दाम+आद*yas तु*_असन्तः_अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥
>
> dAma+Adayas tu_asant*a:_a*pi vakSi santa: sthitA* api ||4|31|14||
>
> .
>
> *but** indeed they're existent*
>
> *being, Sir.**brAhmaNa, for us*
>
> *dAma the Rope and*
>
> *the rest*
>
> *altho they don't even exist*
>
> *you say*
>
> *they are existent in a state of being.*
>
> *.*

>
> santa: eva sthitA: . being indeed existent = santa: . being = o brAhmaNa
> = vayam ime kila . indeed for us they = dAma the Rope and the rest = tu

> a.santa*: a*pi . tho not even existing = vakSi . you say = are existent

> in a state of being . santa: sthitA:_api.
>
> .
>
> *m.14 Sri Rāma: O knower of Brahman, those that are existent abide as
> existent. This is evident to oneself. However, Dāma and the others are said
> to become existent, though they are nonexistent.
>

> *vlm.14. Râma answered: "Why sir, all that is existent is ever presen*t_b*efore

> us as our own bodies, and all things beside ourselves; but you are speaking
> of Dâma and the demons, as mere nullities and yet to be in existence.
>
> * santa: eva sthitA: . being indeed existent = santa: . being = o
> brAhmaNa = vayam ime kila . indeed for us they = dAma the Rope and the rest

> = tu a.santa*: a*pi . tho not even existing = vakSi . you say = are

> existent in a state of being . santa: sthitA:_api.
>
>
>

> *VASISHTHA said—*
>
>
>
> यथा दाम+आद*yo रा*म स्थिता माया.मया इति ।
>
> yathA dAma+Aday*a:_r*Ama sthitA* mAyA.mayA* iti |

>
> अ.सत्या एव सत्य.अभा मृगतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥
>
> a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||
>
> .
>
> yathA dAmAdayo . as dAma the Rope
>
> vyAla the Dangerous
>
> and
>
> kaTa of the Mat, rAma,
>
> they exist
>
> as formations of
>
> mAyA
>
> so
>
> they are unrealities seeming real
>
> like a mirage.ful of water
>
> .
>
> sthitA mAyA.mayA iti |
>
> a.satyA eva satyAbhA mRgatRSNa.ambu.pUravat |
>
> *vlm. Yes rAma, the non.existent and unreal dAma and others seemed to exis

> *t_b*y mere illusion, like a mirage appears to be full of water by

> optical illusion.
>
> *sv. rAma, just as the demons dAma and others were unreal and the products
> of magic, even so are we and all the gods and others.
>
>
>
> तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।
>
> tathA_eva_ime vayam api sa=surAsura.dAnavA: |
>

> असत्या एव वल्गा*mo या*म आयाम एव च ॥४।३१।१६॥

>
> asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||
>
> .
>
> tathA eva . thus too = ime . these = vayam api . even us =
>
> sa=surAsura.dAnavA: . with Brightlings and Darklings dAnava.s =
>
> asatyA: eva valgAma: . tho unreal we dance about =
>
> yAma: AyAma: eva ca . the road and its full length.
>
> *vlm.16. It is in like manner that ourselves, these gods and demigods, and
> all things besides, are unrealities in fact, and yet we seem to turn about
> and speak and act as real persons.
>
> *sv. rAma, just as the demons dAma and others were unreal and the products
> of magic, even so are we and all the gods and others.
>
> #valg
>
> #yam .> #yAma: . motion, course, going, progress RV. AV. Br. ; a road,
> way, path ib. ; a carriage, chariot RV. • a 3.hr night.watch .> #AyAma: .
> expansion, length (either in space or time), breadth (in mensuration).
>
>
>
> अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।
>

> alIkam eva tvat.bhAva: mat.bhAv*a:_a*lIkam eva ca |

>
> अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥
>

> anubhUt*a:_a*p*i_a*sat.rUpa: svapne sva.maraNam yathA ||4|31|17||
>
> .
>
> *tho the "you".feeling*
>
> *is a falsely semblance of you*
>
> *and the "me".feeling*
>
> *is falsely similar too*
>
> *even experience that's seen is unreal*
>
> *like your own death in a dream*
>
> *.*
>
> alIkam eva tvat.bhAva: mat.bhAv*a:_a*lIkam eva ca | anubhUt*a:_a*p*i_a*sat.rUpa:

> svapne sva.maraNam yathA
>
> .
>
> *vlm. My existence is as unreal as thine, and yet it appears as real as we
> dream our death in sleep.
>
>
>
>
>
> मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।
>

> mRta:_bandhu: yathA svapn*e_a*p*i_a*nubhUt*a:_a*p*i_a*sanmaya: |

>
> मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥
>

> mRt*a:_a*yam iti cet_jJapti:_bhavet evam idam jagat ||4|31|18||
>
> .
>
> *it's like seeing a dead relation in a dream*
>
> *:*
>
> *tho experienced*
>
> *it's a mode of unReality*
>
> *"This is dead"*
>
> *if so envisionmed so the world becomes.*
>
> *.*
>
> mRta: bandhu*.relation*: yathA*.so/in.this.way* *whin* svapna.*dream*.e
> api.*even.tho\very* anubhUta*.experienced.*m*: a*pi.*even.tho\very*
> asanmaya: | mRta*: a*yam.*this* iti.*so/"thus"* cet.*if* jJapti: bhavet
> *.becoming*/*would.be <http://would.be>*
>
> evam.*so* idam*.this.here* jagat*.world*

>
> .
>
> *vlm.18. As the sight of a dead friend in a dream is not a reality, so the
> notion of the reality of the world, ceases upon the conviction of its
> unreality, as that of the demise of the person seen in a dream.
>
> *sv.17.18 All these notions of 'I' and 'you', O rAma, are unreal. That you
> and I are seen to be real entities does not alter the truth; even if a dead
> person appears before you now, he is still dead!
>
> *m.18 Just like a near relative who is experienced as dead in a dream is
> still nonexistent, the feeling that ‘he is dead’ is also quite proper.
> Because this world is also of the same nature and kind.
>
>
>
> एषा_अतिमूढ.विषय* उक्तिः एव न राजते ।
>
> eSA_atimUDha.viSaya* ukti: eva na rAjate |
>
> अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥
>
> abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||
>
> .
>
> This saying dows not adorn the words of very stupid people:
>
> without practice it does not arise from the denial of experience
>
> .
>

> eSA.*she/it.f. *atimUDha*.superstupid*
>
> *.*viSaya*.domain\sense.object.*ukti.*saying/speech/word\term *eva.
> *only/indeed.* *na.*no/not *rAjate.*shining/ruling*
>
> abhyAsa.*practice/repetition/study/exercise.*ena vinA.*without* udeti*.rising
> *na.*no/not @t* anubhUti.*experience/evidential.knowledge*
>
> *.*e*: a*pahnava.*concealment/denial*

>
> .
>
> *vlm.19. But such assertions of our nihility are not acceptable to them,
> who are deluded to the belief of the reality of sensible objects. It is the
> habit of thinking its reality, that will not listen to its contradiction.
>
> *sv.19..21 However, it is unwise to declare the truth ('Brahman alone is
> real') to the ignorant. For, the reality of the world.appearance, which has

> become deep.rooted in the heart of the ignorant, will no*t_b*e dispelled

> except through intense enquiry into the purport of the scriptures. One who
> declares: "This world is unreal; Brahman alone is real" to such ignorant
> people is laughed at.
>
> *VA. this statement (of non.existence of world) does not appeal to stupid
> person, denial of perceived (world) does not arise without repeating

> inquiry. *AS. Even the discussion *of this stupid concept*

> (eSA:_atimUDhaviSaye uktireva) is not appropriate (na rAjate). The
> experience (of world's reality) does not go away without practice (of
> contemplation on philosophical matters).
>
> *m.19 However this (feeling of unreality) does not sound proper from (the
> mouth) of an absolute idiot. By habit he is light hearted (and so makes
> such statement), Without experience nothing becomes valid.
>
> * this is an extremely stupid view it does not illumine: without Practice

> = udeti – it arises = na anubhUte*: a*pahnava: . not in contradiction of
> experience.
>
> * eSA.*she/it.f. *atimUDha*.superstupid .*viSaya*.domain\sense.object.*
> ukti.*saying/speech/word\term *eva.*only/indeed.* *na.*no/not *rAjate.*shining/ruling
> *abhyAsa.*practice/repetition/study/exercise.*ena vinA.*without* udeti*.rising
> *na.*no/not @t* anubhUti.*experience/evidential.knowledge*
>
> *.*e*: a*pahnava.*concealment/denial*
>
>
>
> निश्च*yo '*न्तः प्ररूढः यः सम्प*nno '*भ्यसनम् विना ।
>
> nizcay*a:_a*nta: prarUDha: ya: sampann*a:_a*bhyasanam vinA |
>
> नाशम् आयाति लो*के '*स्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥
>
> nAzam AyAti lok*e_a*smin na kadA.cana kasya.cit ||4|31|20||
>
> .
>
> nizcaya*.uncertainty/doubt: a*ntar.*within/inner* = prarUDha.
> *grown.up/sprung.from* sampanna*.produced/accomplished** - **grown, what
> is effected*
>
> abhyasana.*repetition/tudy/= abhyAsa*
>
> *without constant Practice, = *
>
> *it **comes to ruin in this world *
>
> nAzam AyAti
>
> loke*.in.world/people*
>
> asmin*.here**.*na kadAcana*.not ¿when/wherever*
>
> kasyacit*.of ¿whatever*
>
> not anywhen from anywhat
>
> nizcaya*.uncertainty/doubt *

>
> .
>
> *m.20 What is settled belief in one does not occur without constant
> practice/ reiteration. (Such a belief) does not get destroyed without
> (proper inquiry).
>
> *vlm.20. This mistaken impression of the reality of the world, is never to
> be effaced without the knowledge of its unreality, derived from the
> Sâstras, and the assuetude of thinking it so.
>

> #ruh . #praruh . #*prarUDha.* . grown up, full.grown • (ifc.) overgrown

> with • filled up, healed up • grown, widely spread, become great or strong
> • old • growing or proceeding from a root, rooted, fastened • arisen or
> proceeded from (comp.) • .kakSa a. a place where shrubs have grown • .keza
> a. one whose hair has grown long, having long hair • .mUla a. having roots
> gone deep .
>
>
>

> "इदम् जगद् अस*d ब्र*ह्म सत्यम्" इ*ty ए*व वक्ति यः ।
>
> "idam jagat asa*t_b*rahma satyam" it*i_e*va vakti ya: |
>
> तम् उन्मत्तम् इव_उन्म*to वि*मूढो ऽपि हसत्य् अलम् ॥४।३१।२१॥
>
> tam unmattam iva_unmatt*a:_v*imUDha:_api hasat*i_a*lam ||4|31|21||
>
> .
>
> "This world is not.So / Tha*t_b*rahman.Immensity is real",

>
> one who says so
>
> seems to be crazy
>
> :
>
> (crazy as the fool who laughs his fill!)
>
> .
>

> "idam*.this *jagat.*world.* asat*.unreal/not.So Brahman.*satya*.real/So.*m"
> iti.*so/thus.*_eva.*only/indeed.* vakti yas.*who/which.* = *tam.*thatm.*
> unmatta m iva.*like/as.if* unmatta : vimUDha api.*tho/even.* hasati.
> *laffing*
>
> alam.*enuff/assez*

>
> .
>
> *m.21 And so even a fool will ridicule a person who says ‘world is unreal,
> Brahman is real’ (without proper authority and inquiry).
>
> *vlm.21. He who preaches the unreality of the world and the reality of
> Brahma, is derided by the ignorant as a mad man....
>
> *sv._.. One who declares: "This world is unreal; Brahman alone is real" to
> such ignorant people is laughed at.
>
>
>

> अ.क्षीब.क्षीब*yor ऐ*क्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।
>
> a.kSIba.kSIbayo*: a*ikyam kva kila_iha_ajJa.tajjJayo: |

>
> अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥
>

> andha.prAkAzayo*:_b*odhe syAt_chAyA.Atapayo: iva ||4|31|22||

>
> .
>
> there's no communion of the sober and the drunk = kva kila iha . where
> alas here = bodhe . in the understanding = ajJa.tajjJayo: . of the
> unknowing and knowing andha.prAkAzayo: . of blindness and illumination =
> syAt . wd be = chAyA.tapayo: iva . like shadow and flame.
>
> *m.22 There cannot be unity between one who is drunk and one who is not.
> Similarly an ignorant person and a wise man of knowledge cannot be united
> (agree in opinions). Light and shadow cannot mix.
>
> *vlm.22. The learned and the ignorant cannot agree on this subject, as the
> drunken and sober men can not meet together. It is one who has the distinct
> knowledge of light and darkness, that knows the difference between the
> shade and sunlight. 23. It is as impossible to turn the ignorant to truth,
> from their belief in the reality of unrealities, as to make a dead body to
> stand on it legs by any effort. 24. It is in vain to preach the doctrine of
> "to pan," that "Brahma is all" to the vulgar, who for want of their
> knowledge of abstract meditation, are devoted to their sensible notions.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>

> *mo._.. kSIbomadirAmatta*: a*kSIba:_vimadastayor aikyam kva syAt |_..
> ||4|31| ¶ sarvata: parvatAkArA: patitAs t*e_a*surAlaya: /

> visphoTitAGgacaraNA vam hasantīty | atrAha akSībakSībayo:
> svAtmAnandAkhyamadhupAnena tadapAnena ca saMsAram prati

> vismaraNAvismaraNazīlay*o:* | tajjJAjJayor bodhe anubhave | aikyam

> chAyAtapayo*:_b*odhe padArthaprakaTanAkhye bodhe | aikyam na_asti |

> tathety artha: ||4|31|
>
> VA. indeed, ignorant and wise cannot come to one understanding, like sober
> and drunk, like darkness and sun (cannot co.exist), and like shade and
> light.
>
> *AS. This extends the discussion from verse 21 where it is described how a
> knowledgeable person declaring world unreal and Brahma real . comes to be

> ridiculed as ignorant. However, a knowledgeable person canno*t_b*e a

> fool. This verse emphasizes that the two concepts cannot come together. How
> can there be a unity between a sane one and and intoxicated one? . How can

> darkness and ligh*t_b*e combined after knowledge? Or shadow and

> illumination?
>
> #kSIba (or <kSIva>) mf.A n. (pf. p. Pass. <kSIb> pAN.8.2.55) excited,

> drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada.vazA*t_b*hrAntAn

> kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati >kSIba:
> madirAmatta: y3.066.008
>
> *jd.22 – aikyam akSIba.kSIbayo: . the communion of sober and drunk = kva
> kila iha . where alas here = bodhe . in the understanding = ajJa.tajjJayo:
> . of the unknowing and knowing andha.prAkAzayo: . of blindness and
> illumination = syAt . wd be = chAyA.tapayo: iva . like shadow and flame.
>
>
>
> यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।
>
> yatnena_api_anubhUta:_artha: satye kartum apahnavam |
>
> अज्ञो ऽन्तश् च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥
>
> ajJa:_anta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||
>
> .
>
> yatnena_api –
>
> with effort even
>

> = anubhUta*: a*rtha: satye –

>
> experienced thing in the real
>
> = kartum apahnavam –
>
> and to make denial
>

> = a.jJa*: a*ntaz ca na zaknoti –

>
> the unKnowing within cannot
>
> = zavam AkramaNam yathA –
>
> like a dead man walking.
>
> *jd_*artha = thing, purpose, meaning.
>
> *m.23 An ignorant person cannot (easily) absorb an experience even with
> great effort. It is like attacking a corpse.
>
> *vlm.23. It is as impossible to turn the ignorant to truth, from their
> belief in the reality of unrealities, as to make a dead body to stand on it
> legs by any effort.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
> ह्नु #hnu .> #apahnu अपह्नु .> #apahnava: अपह्नव: .m.. concealment,
> denial of or turning off of the truth • appeasing, satisfying, zbr. •
> affection, love R. •• #apahnuti अप.ह्नुति . using a simile in other than
> its true or obvious application, sAh. •• #apahnuta अपह्नुत .mfn..
> concealed, denied.
>

> *jd.23 . yatnena_api . with effort even = anubhUta*: a*rtha: satye .

> experienced thing in the real = kartum apahnavam . (and) to make denial =

> a.jJa*: a*ntaz ca na zaknoti . the unKnowing within cannot = zavam

> AkramaNam yathA . like a dead man walking.
>
>
>
> ब्रह्म सर्वम् जगद् इति वक्तुम् न_अज्ञस्य युज्यते ।
>
> brahma sarvam jagat iti vaktum na_ajJasya yujyate |
>
> तपःविद्या_अन्.अनुभवे स तद् एव_अनुभूतवान् ॥४।३१।२४॥
>
> tapa:vidyA_an.anubhave sa* tat eva_anubhUtavAn ||4|31|24||
>
> .
>
> brahma sarvam jagad –
>

> *"The brahman.Immensity is the whole world" *

>
> = iti vaktum na_ajJasya yujyate –
>

> *it is not fitting to say so to the unKnowing = *
>
> tapas.vidyA~ananubhave –
>
> *without experience of the Austere Science = *
>
> sa tat_eva_anubhUtavAn –
>
> *it is That only as experience*
>
> *. *

>
> * tapo.vidyA . The Austere Science *** get ramaNa's letter to gaNapati.
>
> *m.24 ‘All world is Brahman’ such a statement does not go well with an
> ignorant person. Because of lack of penance and education, he will think of
> world as truth/real.
>
> *vlm.24. It is in vain to preach the doctrine of "to pan" that "Brahma is
> all" to the vulgar, who for want of their knowledge of abstract meditation,
> are devoted to their sensible notions.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
> *VA. brahman is all world such words are not understood by ignorant, being
> heavily (fiercely) established in perceptions, he understands only that
> (visible).
>
> *AS. It is not appropriate (na yujyate) to tell an ignorant one that the
> whole world is just Brahman; without experience from penance and knowledge
> (tapo.vidyA~ananubhave) he only perceives the world.
>
>
>

> अ.बद्ध.विषये *हि**_ए*षा राम वाक् प्र.विराजते ।
>
> a.baddha.viSaye h*i_e*SA rAma vAk pra.virAjate |
>
> बुद्धस्य_अस्मि_इति रूपेण किल न_अ*स्ति_ए*व किम्चन ॥४।३१।२५॥
>
> buddhasya_asmi_iti rUpeNa kila na_ast*i_e*va kim.cana ||4|31|25||
>
> .
>
> a=baddha.viSaye hi eSA – when she is withou*t_b*ondage of the senses = o

> rAma = vAk pra.virAjate – Speech proclaims = buddhasya asmi – of 1 awakened

> I am = iti . so = rUpeNa kila . with form alas = na_ast*i_e*va kim.cana .

> there is nothing whatever.
>
> *m.25 O Rāma, an ignorant person’s words excel in unwise and unintelligent
> subjects not in anything that is wise and enlightened.
>
> *vlm.25. There prohibition is an admonition, giving to the ignorant, (who
> are incapable of persuasions); as for the learned who know themselves to be
> Brahma, it is useless to lecture them on this subject (which they are
> already acquainted with).
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
> *VA. for unlearned, o rAma, such words are common (such understanding
> prevails) “I am smart”, although of course he is not smart at all.
>

> *AS. The previous verse suggested that an ignorant one canno*t_b*e

> enlightened by just the talk the advice. So, who should be advised? This
> verse gives a counterpoint. (On the other hand) such language (about
> comparison between Brahma and world) only applies to discussions with the
> ignorant ones.
> An enlightened one who strongly realizes "I (and only I) am", is not
> elgible for such a discussion, since for him nothing (else) exists anyway!
> Thus all such arguments are appropriate for the ignorant who wishes to
> learn and progress a mumukSu.
>

> *jd.25 . a=baddha.viSaye hi eSA – when she is withou*t_b*ondage of the

> senses = o rAma = vAk pra.virAjate – Speech proclaims = buddhasya asmi – of

> 1 awakened I am = iti . so = rUpeNa kila . with form alas = na_ast*i_e*va

> kim.cana . there is nothing whatever.
>
>
>
> ब्रह्मैवेदम् परं शान्तमत्येवानुभवन्सुधीः ।
>

> brahmaiva_idam param zAnta.mat*i_e*va_anubhavan sudhIH |

>
> अपह्नवः स्वानुभूतेः कर्तुं तस्य क्व युज्यते ॥४।३१।२६॥
>
> apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||
>
> .
>
> brahma_eva –
>

> *it's only the brahman.Immensity *
>
> = idam param –
>
> *this perfection = experiencing only peaceful thought *

>
> . zAnta.mati eva / zAntam ati.eva .
>
> anubhavan =
>
> sudhI:
>
> apahnava: svAnubhUte: .
>
> denial of self.evidence =
>
> kartum tasya –
>
> to make of that =
>
> kva yujyate –
>
> what's the use?
>
> *m.26 Men of wisdom and good intelligence experience world as Brahman, the
> most peaceful. How can one take away such personal experience?
>
> *vlm.26. The intelligent man, who believes that the supremely quiescent
> spirit of Brahma, pervades the whole universe, is not to be led away by any
> from his firm belief.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
> ##hnu . #apahnu . #apahnava: . concealment, denial of or turning off of
> the truth • appeasing, satisfying, zbr. • affection, love R. ••
> #apahnuti अप.ह्नुति , using a simile in other than its true or obvious
> application, sAh. •• #apahnuta अपह्नुत .mfn.. concealed, denied.
>
>
>
> परस्माद्व्यतिरेकेण नाहम् आत्मनि किंचन ।
>
> parasmAt vyatirekeNa na_aham Atmani kim.cana |
>

>
> .
>
> no different from the Absolute how am I in a self at.all
>
> ?
>
> the state of a ring is only gold
>
> there is nothing left as "me".
>
> .
>
> parasmAt vyatikrikeNa na – with no difference from the absolute = aham
> Atmani kim.cana – am I in the self at.all = hemani iva . as in gold =
> UrmikAdi.tvam – the state of ringness = na mayi asti viziSTatA – there is
> no residue in me.
>
> .
>
> *vlm.27. So nothing can shake the faith of that man, who knows himself as
> no other, beside the Supreme Being who is all in all; and thinks himself to
> be dependent on the substantiality of God, as the formal ring depends on
> its substance of gold.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
> * parasmAt vyatikrikeNa na – with no difference from the absolute = aham
> Atmani kim.cana – am I in the self at.all = hemani iva . as in gold =
> UrmikAdi.tvam – the state of ringness = na mayi asti viziSTatA – there is
> no residue in me.
>
>
>
> भूतता व्यतिरेकेण मूढे न_आत्मनि किम्चन ।
>
> bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana |
>

> ऊ*र्मि+आ*दि.बुद्धौ हेम_इव ज्ञे न_अस्ति परमार्थथा ॥४।३१।२८॥

>
> Urmi+Adi.buddhau hema_iva jJe na_asti paramArthathA ||4|31|28||
>
> .
>
> bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana Urmy+Adi.buddhau hema_iva
>
> jJe na_asti paramArthathA
>
> .
>
> *??.The moron has not severed himself from the trappings of existence; he
> does not understand the filagree and the molten gold.
>
> *m.28 Nothing that opposes materiality/corporeal nature occurs in a
> foolish and stupid person. (Though about) Supreme exists in him like
> goldness in a wave (of water).
>
> *vlm.28. The ignorant have na:_notion of the spirit, beside that of
> matter, which they believe as the cause and effect (Kârya Kârana) of its
> own production; but the learned man sees the substantive spirit, in all
> forms of creation, as he views the substance of gold in all the ornaments
> made of that metal.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
>
>

> मिथ्या_अहम्ता.म*यः_मु*ढः सत्य~एक.आत्म.मयः सुधीः ।
>
> mithyA_ahamtA.maya: muDha: satyaikAtma.maya: sudhIH |
>
> युज्यते न क्वचि*त्_ना*म स्वभाव.अपह्न*vo '*नयोः ॥४।३१।२९॥
>
> yujyate na kva.cit nAma svabhAvApahnav*a:_a*nay*o:* ||4|31|29||

>
> .
>
> mithyA~ahamtA.maya: muDha:
>
> a Fool is a form of false Egoity
>
> satyaikAtma.maya: sudhI:
>
> a Wiseman is a form of the one real Self
>
> yujyate na kva.cit nAma
>

> svabhAvApahnava*: a*nayo: . .

>
> *m.29 Foolish people are full with egoism and illusion. Wise men are one
> with truth. These twa:_natures can never mix. It is difficult to annihilate
> natures.
>
> *vlm.29. The ignorant man is composed of his egoism only, and the sage is
> fraught with his spirituality alone; and neither of them is never thwarted
> from his own belief.
>
> *sv. However well you explain to them that 'All this is Brahman', the
> ignorant cannot comprehend it any more than a corpse can walk. That truth
> can be experienced only by the wise.
>
> Your Moron thinks he is his own mere Egoity; your Thinker embraces the
> Suchness and the Self. There's nothing between those two; their very
> natures are opposite.
>
>
>

> *यः**_य*त्.मयः तस्य तस्मिन् युज्यते_अपह्नवः कथम् ।
>
> yo yanmayastasya tasmin yujyat*e_a*pahnava: katham |
>
> पुरुषस्य घ*टः_अ*स्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥
>
> puruSasya ghaT*a:_a*smi_iti vAkyam unmattam eva hi ||4|31|30||

>
> .
>
> ya: . 1 who is = yan.maya: . a Which.mode = tasya . of That = tasmin . in
> that = yujyate apahnava: katham . how is the denial right = puruSasya .

> of a person = ghaTa*: a*smi iti – "I'm a pot!" = vAkyam unmattam eva hi –

> saying so is crazy.
>
> .
>
> *moT._.. etad eva sadṛSTAntam Aha ya: puruSa: | yan.maya: nizcayadvAreNa
> yat svarUpa: syAt | tasya puruSasya | tasmin svarUpe | apahnava: katham

> syAt | hi yasmAt | puruSasya ghaT*a:_a*smīti vAkyam unmattatA eva bhavati
> | ata*:_b*rahmAtmatve nizcitasya jJasya sthUladehAtmatve nizcitasyAjJasya

> ca svAnubhUter apahnava: na yukta iti bhAva: ||4|31|
>
> *m.30 Whatever something is full of, how can one destroy that something.
> If a person says ‘I am a pot’, that is purely madness.
>
> *vlm.30. What is one's nature or habit (of thinking), can hardly be
> altered at any time; for it would be foolish in one, who has been
> habituated to think himself as a man, to take himself for a pot or
> otherwise.
>
> **tt. #nirAmaya nir.A=maya – without embracing mode or measure, cf.
> #yanmaya . mf(I)n. formed or consisting of which Kāvyâd. Pur. • y4031.030
>
> #hnu . #apahnu .> #apahnava: concealment, denial of or turning off of the
> truth; appeasing, satisfying, Sbr.; affection, love R.; •• #apahnuti अप.
> ह्नुति , using a simile in other than its true or obvious application,
> _sAh. •• #apahnuta .mfn.. concealed, denied.
>
> * ya: . 1 who is = yan.maya: . a Which.mode = tasya . of That = tasmin .
> in that = yujyate apahnava: katham . how is the denial right = puruSasya .

> of a person = ghaTa*: a*smi iti – "I'm a pot!" = vAkyam unmattam eva hi –
> saying so is crazy.
>
>
>
> तस्मा*त्_न*_इमे वयम् सत्या* न.च दाम+आदयः *क्व*चित् ।

>
> tasmAt na_ime vayam satyA* na.ca dAma+Adaya: kva.cit |
>
> असत्याः ते वयम् च_इमे न_अस्ति नः खलु सम्भवः ॥४।३१।३१॥
>
> asatyAs te vayam ca_ime na_asti na: khalu sambhava: ||4|31|31||
>
> .
>
> tasmAt na_ime vayam satyA na.ca dAmAdaya: kva.cit asatyA:_te vayam ca_ime
> na_asti na: khalu sambhava:
>
> .
>
> *m.31 And so neither you, I, Damā and others can claim to exist in truth.
> What is untrue can never claim existence never.
>
> *vlm.31. Hence though ourselves and others, and that Dâma and the demons
> are nothing in reality; yet who can believe that we or these or those and
> not what ourselves to be.
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
>
>
> सत्यम् संवेदनम् शुद्धम् बोध.आकाशम् निरञ्जनम् ।
>
> satyam saMvedanam zuddham bodha.AkAzam niraJjanam |
>

>
> .
>
> satyam saMvedanam zuddham bodha.AkAzam niraJjanam satyam sarva.gatam
> zAntam
>
> asti anasta.mayodayam
>
> .
>
> *vlm.32. There is but One Being that is really existent, who is truth and
> consciousness himself, and of the nature of the vacuum and pure
> understanding. He is immaculate, all pervading, quiescent and without his
> rise or fall.
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
> *mo._..|| nanu tarhi tajjJasyApi cinmAtrAkhyam svarUpam asmadAdivat

> pratItisiddham evAstIti s*a:_a*pi asad eva syAd ity | atrAha satyam yat

> saMvedanam | tadrUpam ghaTAdi.saMvedyAdUSita.saMvedana.rUpam iti yAvat | na
> hi ghaTAdi.saMvedyopahitasya saMvedanasya satyatvam yuktam | saMvedyanAzena
> tasyApi naSTa.kalpatvAt | nApi saMvedyasya satyatvam yuktam |
> pratIti.mAtra.sAratvAt | zuddham cetyAkhyamalAdUSitam | ata_eva niraJjanam
> nirlepam | satyam sarvasAratvena sthitatvAt satyam rUpam | sarvagatam
> sAkSitayA sAratvena ca sthitatvAt sarvavyApakam | zAntam svasvarUpe
> vizrAntam | anastamitodayam bodha.AkAzam cinmAtrAkAzam | asti paramArthata:
> sattAm bhajati | ata: pratItimAtrasiddhatvAbhAvAt paramArthasati
> cinmAtrasvarUpe svatayA nizcitasya jJasya na_asatyatvam iti bhAva: || ..
> bodhAlAzam niraJjanam_.. anastamitodayam
>
>
>
> सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।
>
> sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam |
>

>
> .
>
> sarvam zAntam ca ni:zUnyam na kim.cit_iva saMsthitam tatra vyomni
> vibhAnti_imA: nijA: bhAsa:_aGga sRSTaya:
>
> .
>
> *m.33 This whole world is quiet and peaceful. It is not void. In that
> ether glitters this world as a self reflection and as a limb.
>
> *vlm.33. Being perfect quietude and void, he seems as nothing existent;
> and all these creations subsist in that vacuity as particles of its own
> splendour.
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
>
>
> यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।
>
> yathA taimirika.akSasya sahajA eva dRSTaya: |
>

> केशोण्ड्रक.आदि.व*त्_भा*न्ति तथा_इ*माः_त*त्र दृष्टयः ॥४।३१।३४॥

>
> kezoNDraka.Adi.vat_bhAnti tathA_imA:_tatra dRSTaya: ||4|31|34||
>
> .
>
> yathA taimirika.akSasya sahajA eva dRSTaya: kezoNDraka.Adi.vat_bhAnti
> tathA_imA:_tatra dRSTaya:
>
> .
>

> *m.34 A person with nigh*t_b*lindness sees hairs in the sky.space in a

> natural manner. In the same way is this creation in the Supreme.
>
> *vlm.34. As the stars are seen to shine resplendant in the darkness of
> night, and the worms and waves are seen to float on the surface of the
> waters, so do all these phenomena appear to occur in his reality.
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
>
>
> स आत्मानम् यथा वेत्ति तथा_अनुभवति क्षणात् ।
>
> sa* AtmAnam yathA vetti tathA_anubhavati kSaNAt |
>

> चि*त्.आ*काशः_त*to '*सत्यम् अपि सत्यम् त*त्_ई*क्षणात् ॥४।३१।३५॥
>
> cit.AkAza:_tat*a:_a*.satyam api satyam tat IkSaNAt ||4|31|35||

>
> .
>
> sa AtmAnam yathA vetti –
>

> *as he understands himself >vid *
>
> = tathA:_anubhavati kSaNAt –
>
> *thus/so he becomes at once *
>
> = cit.AkAzastata*: a*.satyam api –
>
> *cit.Space thus/from.That though not.So *
>
> = satyam tad IkSaNAt –
>
> *That_becomes So when perceived *

>
> . Whatever he wants to be, that exactly he is,_..
>

> *vlm.35. Whatever tha*t_b*eing purposes himself to be, he conceives

> himself to be immediately the same: it is that vacuous Intellect only which
> is the true reality, and all others are also real, as viewed in it and
> rising and setting in it out of its own will (volition or bidding).
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
> *jd.35 . sa* AtmAnam yathA vetti . as he understands himself >vid =

> tathA:_anubhavati kSaNAt . thus/so he becomes at once = cit.AkAzastata*:
> a*.satyam api . cit.Space thus/from.That though not.So = satyam tad
> IkSaNAt . Tha*t_b*ecomes So when perceived . Whatever he wants to be,
> that exactly he is,_..
>
>
>
> न सत्यम् अस्ति न_अ.सत्यम् इति तस्मा*त्_ज*गत्.त्रये ।
>
> na satyam asti na_a.satyam iti tasmA*t_j*agat.traye |
>
> य*d य*था वेत्ति चि*d.रू*पम् तत् तथा_उदेत्य् असंशयम् ॥४।३१।३६॥
>
> yat yathA vetti cit.rUpam tat tathA_udet*i_a*saMzayam ||4|31|36||

>
> .
>
> it is not real nor unreal
>
> so
>
> from that in the Triple World
>
> know what is so as
>
> Consciousness.Form
>
> that thus arises without a doubt
>
> .
>
> * Triple World: Heaven, Earth, & Netherworld • in the Higher Sense
> (paramArtha) the States of waking, dream, and sleep.
>
> *m.36 And so there is nothing real or unreal in this triune world.

> Whatever form the consciousness experiences (knows itself to be) i*t_b*ecomes

> that. There is no doubt in this.
>
> *vlm.36. Therefore there is nothing real or unreal in the three worlds,
> but all of or the same form as it is viewed by the Intellect, and rising
> before it of its own spontaneity. (The three worlds are composed of this
> earth and the worlds above and beneath it, called as swarga, martya and
> patala).
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
> *jd.36 . na satyam asti na asatyam . it is not real nor unreal = iti . so
> = tasmAt . from that = jagat.traye – in the Triple World = yad yathA .
> what is so = vetti cit.rUpam – know as Consciousness.Form = tat tathA
> udeti asaMzayam – that thus arises, without a doubt.
>
>
>
> यथा दाम+आदयः तत्.वद् एवम् अभ्युदिता वयम् ।
>
> yathA dAma+Adayastat.vat evam abhyuditA* vayam |
>
> सत्य.असत्याः किम् अत्र_अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥
>
> satyAsatyA: kim atra_aGga tAn prati_api vikalpanA ||4|31|37||
>
> .
>

> *Dâma the Rope and friends*
>
> *Thatwise*
>
> *so having emerged*
>
> *where are we real unrealities then*
>
> *?*
>
> *as for them *
>
> *they're imagined realities*
>
> *.*
>
> yathA dAmAdaya: .
>
> *Dâma the Rope and friends = *
>
> tadvat .
>
> *Thatwise = *
>
> evam abhyudita*.arisen/sprung.from*.A: vayam . *so have we emerged = *

>
> satyAsatyA: kim atra aGga .
>

> *where are the real unrealities here, ok? = *
>
> tAn.prati api vikalpanA .
>
> *as for them they're vikalpana.s . *
>
> vikalpanA satyatva.kalpanA, moT. – *imagined realities*
>
> *.*
>
> satyAsatya
>
> *where are the real unrealities here, ok? = *
>
> tAn.prati api vikalpanA .
>
> *as for them they're vikalpana.s . *
>
> vikalpanA satyatva.kalpanA, moT. – *imagined realities*
>
> *tt.part. #*aGga* . ind. . ind . a particle implying attention, assent or

> desire, and sometimes impatience, it may be rendered. by "well". VLM often
> takes it as a vocative to rAma, (e.g. y6080.019). vasiShTha often uses it
> when rAma gets too pert, too stupid, or too sassy. I have tried to note
> examples as they occur • OK ("okay") has these senses. As assent, cp.
> #aGgIkR = to give assent, nod in agreement +
>

> *.*

>
> *m.37 The way Dāma and others manifested in the consciousness.ether we
> also emerged. Where is the question of truth or untruth in this? Where is
> the question of any other kind of design in this?
>
> *vlm.37. We have also sprung from that Will Divine as Dâma and others;
> hence there is neither any reality or unreality in any of us, except at the
> time (when we exist or cease to do so).
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
> *moT. anena phalitam dAmAdisAmyam svasya kathayati ata iti zeSa: | ata:

> satyatva.kalpanA | kim asti | yadi svasatyam kalpayasi tarhi tAn api kurv

> iti bhAva: || tadvad evem*e_a*bhyuditA vayam_..

>
> *jd.37. yathA dAmAdaya: . dAma the Rope and friends = tadvat . Thatwise = evam
> abhyuditA: vayam . so have we emerged = satyAsatyA: kim atra aGga . where
> are the real unrealities here, ok? = tAn.prati api vikalpanA . as for
> them they're vikalpana.s . vikalpanA satyatva.kalpanA, moT. – imagined
> realities.
>
>
>
> अस्य_अनन्तस्य चिद्.व्योम्नः सर्वगस्य निराकृतेः ।
>
> asya_anantasya cit.vyomna: sarvagasya nirAkRte: |
>

> चि*त्_उ*देति यथा या_अ*न्तः_त*था स तत्र भात्य् अलम् ॥४।३१।३८॥

> अस्म*त्+आ*दि.स्वरूपेण संवि*d य*त्रा_उदिता स्वयम् ।

>
> asmat+Adi.svarUpeNa saMvit yatrA_uditA svayam |
>
> तथा_असौ तत्र सम्पन्ना तथा_आकार.अनुभूतितः ॥४।३१।४०॥
>
> tathA_asau tatra sampannA tathA_AkAra.anubhUtita: ||4|31|40||
>
> .
>
> where saMvit.Awareness as oneself is arisen as
>
> "us" & its ahamkAra."I"dentities
>
> thus
>
> this is there effected
>
> &
>
> thus experienced as form
>
> .
>
> asmat+Adi.svarUpeNa saMvit yatrA_uditA svayam | tathA_asau tatra sampannA
>
> tathA_AkAra.anubhUtita: .
>
> .
>
> *vlm.40. So it is with every one of us, that all things are produced to
> our view, according to their notions which are presented to our
> consciousness.
>
>
>
> स्व.स्वप्न.प्रतिभासस्य जगद् इत्य् अभिधा कृता ।
>
> sva.svapna.pratibhAsasya jagat iti_abhidhA kRtA |
>

> चिद्.व्यो*म्नः**_व्यो*म.वपु*षः_ता*पस्य_इव मृग.अम्बुता ॥४।३१।४१॥
>
> cit.vyomn*a:_v*yoma.vapuSas tApasya_iva mRga.ambutA ||4|31|41||

>
> .
>
> sva.svapna.pratibhAsasya –
>
> thru your own dream.projection
>
> = jagad –
>
> the world
>
> = iti abhidhA kRtA –
>
> is made an expression (of its vAsanA.Impression)
>
> = cit.vyomna: .
>
> of Consciousness.sky
>
> = vyoma.vapuSa: .
>
> the vapus.body of the spacious sky
>
> = tApasya_iva –
>
> as in the heat
>
> water appears to a thirsty deer.
>
> *m.41 We call the sun’s rays in a desert as mirage. Similarly the

> self.dream of Consciousness.ether is called ‘the world*'*

> that state is called ‘liberation*'*

>
> *vlm.42. The waking state of the vacuous intellect, is styled the
> phenomenal world, and its state of sleep and rest, is what we call
> liberation, emancipation or salvation from pain (âtyantika dukkha nivritti
> moksha).
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
>
>

> न च तत् क्वचि*त्_आ*सुप्तम् न प्रबुद्धम् कदाचन ।

>
> na ca tat kva.cit Asuptam na prabuddham kadA.cana |
>
> चिद्.व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥
>
> cit.vyoma kevalam dRzyam jagat iti_avagamyatAm ||4|31|43||
>
> .
>
> nor is That anywhere aSleep
>
> nor awakened anywhen
>
> its Consciousness.sky, the Whole Percept, is to be understood as
>
> "the World"
>
> .
>
> *m.43 In fact Consciousness.ether is never awake or asleep. When manifest
> that manifestation is called world.
>
>
>

> निर्वाणम् एव सर्ग.श्रीः सर्ग.*श्रीः**_ए*व निर्वृतिः ।

>
> nirvANam eva sarga.zrI: sarga.zrI:_eva nirvRti: |
>

> नानयोः शब्द*योः_अ*र्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

> न तत् केशोण्ड्रकम् किम्चित् स हि दृ*ष्तिः_त*था स्थिता ।

>
> na tat kezoNDrakam kim.cit sa* hi dRSti:_tathA sthitA |
>
> न_इदम् दृश्यम् इदम् किम्चिद् इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥
>
> na_idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||
>
> .
>
> * keshondraka_eyedust. I have recently developed incipient cataracts
>
> and find eyedust a reasonable translation
>

> for the spots and hairy lines tha*t_b*lot the vision

> Supreme, peaceful one. Nothing els*e_a*is’ or can be. Cast off fear,

> sorrow and division. Be like that infinite.
>
> *AS. ata: (thus, or so) tvam (you) Assva (stay imperative form of As=sit
> or be)
>
> *mo._..|| ¶ siddhAntam kathayati yathAnubhUtam evam eva nAnAtvenAnubhUtam
> | idam sarvam sarvatrAsti | bhAsamAnatvAt | nAnubhUtam anubhavaviSayatAm
> agatam sat | kva.cit kutracid api deze | kiJcit lezenApi | no asti |
> abhAsamAnatvAt | anubhUta.tvam ananubhUta.tvam ca jagata: jAgradAdau
> suSuptAdau ca sarveSAm sva.pratIti.sAkSikam eveti | nAtrAyAso yukta: | nanu
> tarhi sarvadA sat kim astIty | atrAha zAntam iti | zAntam anubhavitR.tvena
> sthitatvAt anubhUta.tvAnanubhUta.tvAkhya.vikAra.rahitam | ekam advitIyam |
> Atatam samantAt vyApakam | idam Atmatvena pura: sphurat | ittham
> anubhUtatvAnanubhUtatva.vikAragrastajagadrUpatvena sphurad iti zeSa: | sat
> sanmAtrAkhyam vastu | Aste sarvadA tiSThati | ananubhUtatvAvasthAyAm api
> svAnanubhUtyanubhavitRtvena sthitatvAt | phalitam kathayati santyakteti |
> atastvam santyaktazaGkam jagat.satyatva.zaGkA.rahitam | abhedam
> bhedabuddhirahitam | Assva tiSTha || .. santyaktazaGkam apabhedam ata:_..
>
>
>

> शिला*.**उ*दर.आकार.घनम् प्रशान्तम्
>
> zilA~udarAkAra.ghanam prazAntam
>
> महाचि*te रू*पम् इदम् स्वम् अच्छम् ।

>
> mahAcite* rUpam idam svam accham |
>
> न_एव_अस्ति न_अस्ति_इति दृशौ क्वचित्_तु
>
> na_eva_asti na_asti_iti dRzau kvacit_tu
>

> य*त्_च*_अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

>
> yat ca_asti tat sAdhu tadeva bhAti ||4|31|48||
>
> .
>
> * zilodarAkAghanam prazAntam
>
> mahAcite rUpam idam svamaccham
>
> na_eva asti na asti iti dRzau kva.cit tu
>
> yat ca asti tat sAdhu
>
> tat_eva / tadA_iva
>
> bhAti
>
> .
>
> *moT._.. sargAntazlokenApy etad eva kathayati idam accham kham

> AbhAsamAtrarUpatvAd ity artha: | nanu tathApi katham bhAsamAnayo*:_b*
> hAvAbhAvayo*: a*pahnava: kartum zakyata ity | atrAha yac cAstIti | yac ca

> bhAvAbhAvarUpam kiJcit tvaddRSTyA:_asti | tat sAdhu samyak | tad eva
> mahAcidrUpam eva | asti | tad vinA sAkSirahitasya tasyAsatkalpatvAt |
> tatpratItisiddhatve tu svapnapadArthavat tattvAnapAyAc ceti zivam ||
> *moT_4,31.48 || mahAcito rUpam idam kham accham_.. kva.cit sta:_..
>
> *m.48 The great Consciousness is supremely quiet as in the middle of a

> stone. Nothing els*e_a*is’ or ‘is not’ what ‘is’ is ‘that’ alone.

>
> *vlm.48. The great intellect of God, is as solid and clear as a block of
> crystal, which is both dense and transparent in the inside. They appear to
> be all hollow within, but replete with the images of all things from
> without.
>
> *sv. O rAma, neither we nor these demons are real. The reality is the one
> infinite consciousness which does not undergo any change. In that infinite
> consciousness there arise the notions of yourself, myself, these demons
> etc., and they are invested with reality because the perceiving
> consciousness is real.
>
>
>

> *.*
>
> *o*ॐ*m*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a:_b*havet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया.इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM4032 BIRTH STORIES OF THE THREE GENERALS 1.DC10.11 .z39
>
>
> https://www.dropbox.com/s/e776c6uuquh1qvx/fm4032%201.dc10.11%20BIRTH%20STORIES%20of%20the%20Three%20Generals%20.z39.docx?dl=0

> <https://www.dropbox.com/s/e776c6uuquh1qvx/fm4032%201.dc10-11%20BIRTH%20STORIES%20of%20the%20Three%20Generals%20.z39.docx?dl=0>
>
> FM.4.30.FM.4.62 comp.
>
> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0
> <https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0>

>
>
>
> +++
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Fri, Dec 9, 2016 at 9:12 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm4031 1.dc08-09 MAGICAL REALITY .z48
>>
>>
>>
>>
>>
>> work in progress .v16
>>
>> work in progress .v15
>>
>> latest update:
>>
>>
>> https://www.dropbox.com/s/wdadwih6u3akfee/fm4031%201.dc08-09%20MAGICAL%20REALITY%20.z48.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> *[image: image not displayed]*
>>
>>
>>
>>
>>
>>
>>
>> *On MAGICAL REALITY*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *vasiShTha—*

>>
>>
>>
>> अत: प्रबोधाय तव वच्मि राम महामते । दाम-व्याल-कट-न्यायो मा ते_sस्त्व्_इति
>> तु लीलया ॥४।३१।१॥
>>
>> ata: prabodhAya tava vacmi rAma mahAmate | dAma-vyAla-kaTa-nyAya:_ mA
>> te_astu_ iti tu lIlayA ||01||
>>
>> .
>>

>> *so*
>>
>> *this example*
>>
>> *of*
>>
>> *dAma the Rope & vyAla the Dangerous & kaTa of the Mat*
>>
>> *is meant to awaken you*
>>
>> *rAma*
>>
>> *even while it amuses you*
>>
>> *.*

>>
>> ~vlm.1 Vasishtha continued: "It was for your enlightenment {no. prabodha
>> has little to do with the 1789CE Revolution & its Enlightenment; and if the
>> term means "light" it would be <prakAsha>; *prabodha is the condition of

>> awakened understanding established thru *buddhi.Intellect*, that is

>> called Realization} O high minded Râma! that I have related to you the
>> instance of Dâma and Vyâla, that you may derive instruction thereby, and
>> not let it go for nothing as a mere idle story.
>>

>> *jd.1 - ata: prabodhAya tava vacmi - *so I tell for your awakening* =
>> rAma mahAmate - *rAma, great thinker = *dAma-vyAla-kaTa-nyAya: - the

>> case of dAma the Rope vyAla the Dangerous and kaTa On.a.mat = mA te astu_
>> iti tu lIlayA but let it not be only for your amusement.
>>
>>
>>
>> अ-विवेक-अनुसंधानाच्_चित्तम् आपदम् ईदृशीम् । अनन्त-भव-दु:खाय परिगृह्णाति
>> हेलया ॥४।३१।२॥
>>
>> a-viveka-anu.saMdhAnAt_ cittam Apadam IdRzIm | ananta-bhava-du:khAya
>> parigRhNAti helayA ||2||
>>
>> .
>>

>> *thru unDiscerning investigation*
>>
>> *the mind gets affected **to disaster*
>>
>> *–to the infinite misery of becoming–*
>>
>> *hugging it close*
>>
>> *. *

>>
>> ~vlm.2. Following after untruth by slighting the truth, is attended with
>> the danger of incurring endless miseries, which the careless pursuer after
>> it, is little aware of.
>>
>> हेल् #hel -> #helA - हेला [हेड्-भावे-डस्य लः] – Contempt (cf. #avahelA),

>> disrespect •• #*helayA* हेलया '*easily*', without any difficulty or

>> trouble. • sex-play, amorous dalliance (in dram. one of the 20 natural
>> graces [sattva-ja alaMkAra] of the nAyikA) • sport, pastime, carelessness,
>> ease, facility (ibc. and instr. sg. or pl. "in sport", "sportively",
>> "easily", "at once" • tRNa-helayA, "as if it were a straw") +
>>
>>
>>
>> क्व किल_अमर-विध्वंसि-शम्बर-अनीक-नाथता । क्व ताप-तप्त-जम्बाल-जाल-जर्जर-
>> मीनता ॥४।३१।३॥
>>
>> kva kila_amara-vidhvaMsi-zambara-anIka-nAthatA | kva
>> tApa-tapta-jambAla-jAla-jarjara-mInatA ||03||
>>
>> .
>>

>> *where*
>>
>> *now*
>>
>> *are the strategists?*
>>
>> *confounding shambara's forces?*
>>
>> *where*
>>
>> *is the fish that's wrapped in hot mud*
>>
>> *?*

>>
>> .
>>
>> ~sv. Thus you see the disastrous results that arise from non.wisdom. You
>> see how the invincible demons were utterly defeated and disgraced on
>> account of their ego-sense, which gave rise to fear in their hearts.
>>
>>
>>
>> क्व धैर्यम् अमर-अनीक-विद्रावण.करम् महत् । क्व किरात-महीपाल-क्षुद्र-किम्कर
>> -रूपता ॥४।३१।४॥
>>
>> kva dhairyam amara-anIka-vidrAvaNa.karam mahat | kva
>> kirAta-mahIpAla-kSudra-kimkara-rUpatA ||04||
>>
>> .
>>

>> *what happened to the courage that could make Immortal armies run*
>>
>> *?*
>>
>> *Your Eminence*
>>
>> *where's*
>>
>> *the King of kirAta*
>>
>> *Protector of the Earth*
>>
>> *in the guise of a servant*
>>
>> *?*
>>
>> *Ott.char. #*kirAta* - m. pl. N. of a degraded mountain-tribe

>> (inhabiting woods and mountains and living by hunting, having become
>> *shUdras शूद्रs by their neglect of all prescribed religious rites •
>> also regarded as #mlecchas म्लेच्छs • the Kirrhadae of Arrian) MW •
>> In *yoga.vasiShTha [y1015.005] *rAma speaks of #kiratena_iva vagura, "like
>> a trap [laid] by *kirAtas", so about CE10, they were thought of as jungle
>> trappers, the ones who dug pits to capture roving deer. The same text also
>> speaks of King suraghu, the head of the Kirats who is a friend of the
>> Persian King, 'Parigha'. "http://valmikiresearch.com/KiraT0vAlmIki.htm

>> <http://valmikiresearch.com/KiraT0Valmiki.htm> • #kirAtI - f. - a woman

>> of the *kirAta tribe • a low-caste woman who carries a fly-flap or anything
>> to keep off flies • a bawd, procuress, {Madam} +
>>
>>
>>
>> क्व नाम निरहंकार-चित्-सत्त्व-उदार-धीरता । क्व मिथ्या-वासना-वेशाद्_अहंकार-
>> कुकल्पना ॥४।३१।५॥
>>
>> kva nAma nirahaMkAra-cit-sattva-udAra-dhIratA | kva
>> mithyA-vAsanA-vezAt_ahaMkAra-ku.kalpanA ||5||
>>
>> .
>>

>> *what about*
>>
>> *the nobility & strength of non."I"dentity & Conscious.BeingSo*
>>
>> *and how about*
>>
>> *the force of false-conditioning that leads to misconceived "I"dentity.*
>>
>> *?*

>>
>> ~m. Where was the egoless might of the consciousness? Where was the vile
>> ego upheld by evil vāsanas?
>>

>> *jd.5 - kva nAma - *where namely = *nir-ahaMkAra-cit-sattva-udAra-dhIratA
>> - *non.egoity-cit.Sattva-nobility-strength = *kva - *where = *mithyA-vAsanA-vezAt
>> - *by false-conditioning-force =*ahaMkAra-kukalpanA - *egoity-misConcept.
>> *

>>
>>
>>
>> शाखा-प्रतान-गहना संसार-विष-मञ्जरी । अहंकार-अङ्कूरा देva समुदेति_इयम् आतता
>> ॥४।३१।६॥
>>
>> zAkhA-pratAna-gahanA saMsAra-viSa-maJjarI | ahaMkAra-aGkUrA devA
>> samudeti_iyam AtatA ||6||
>>
>> .
>>

>> *the shoots of a tree become a thicket of* *saMsAra-poison blossoms*
>>
>> *"I"dentity is the shoot from which all this is sprung.*

>>
>> .
>>
>> ~sv.6 The deadly creeper of worldliness sprouts from the seed of the
>> ego-sense.
>>
>>
>>
>> अहंकारम् अतो_ राम मार्जयान्त: प्रयत्नत: । अहम् न किम्.चिद्_एव_इति
>> भावयित्वा सुखी भव ॥४।३१।७॥
>>
>> ahaMkAram ata:_ rAma mArjayAnta: prayatnata: | aham na kim.cit_eva_iti
>> bhAvayitvA sukhI bhava ||7||
>>
>> .
>>

>> *so*
>>
>> *make an effort*
>>
>> *:*
>>
>> *wipe.away*
>>
>> *this aham.kAra-"I"dentity,*
>>
>> *rAma*
>>
>> *by feeling*
>>
>> *"I'm not anything whatever!"*
>>
>> *be*
>>
>> *happy*
>>
>> *.*

>>
>> *jd. 'I' is not anyhow at-all. ~sv. ... 'I is nothing' ...
>>
>> ~vlm. ... thinking always of the nullity of yourself.
>>
>>
>>
>> अहंकार-अम्बुद.च्-छन्नम् परमार्थ-इन्दु-मण्डलम् । रसायन-मयम् शीतम्
>> अदृश्यत्वम् उपागतम् ॥४।३१।८॥
>>
>> ahaMkAra-ambuda.c-channam paramArtha-indu-maNDalam | rasAyana-mayam zItam
>> adRzyatvam upAgatam ||08||
>>
>> .
>>

>> *hidden behind a cloud of "I"dentity*
>>
>> *the moonshine of the Spirit.Moon that's*
>>
>> *cool*
>>
>> *like rain after a drought*
>>
>> *has dimmed to invisibility*
>>
>> *.*

>>
>> ~m.8 The moon of Supreme spiritual truth, becomes invisible being covered
>> by the semi-transparent and cool rain-bearing cloud of ‘ahamkāra’.
>>
>> ~sv.8 The one infinite consciousness, which is of the nature of pure
>> bliss, is eclipsed by the shadow of the ego-sense.
>>
>> ~vlm.8. The error of egoism like a dark cloud, hidst the bright disk of
>> the moon of truth under its gloom, and causes its cooling beams to
>> disappear from sight.
>>
>> *AB. … rasAyanamayam Anandaikarasam | amRtamayam ... ||
>>
>>
>>
>> अहंकार-पिशाचार्ता दाम-व्याल-कटास्_त्रिय: । गता: सत्ताम् असन्तो_sपि माया-
>> माहात्म्य-दानवा: ॥४।३१।९॥
>>
>> ahaMkAra-pizAcArtA dAma-vyAla-kaTAs_triya: | gatA: sattAm asanta:_api
>> mAyA-mAhAtmya-dAnavA: ||09||
>>
>> .
>>

>> *possessed by that pishAcha.Monster*
>>
>> *aham.kAra-"I"dentity*
>>
>> *so*
>>
>> *dAma the Rope & vyAla the Dangerous & kaTa of the Mat*
>>
>> *all three*
>>
>> *have come into existence*
>>
>> *tho non.existent*
>>
>> *as*
>>
>> *mAyA*
>>
>> *Illusion**.made marvelous dAnava.Demons*
>>
>> *.*

>>
>> ~m. ... moved into a status of existent from their condition of non.being
>> driven by the Titanic power of ‘Māya’ (deceptive power).
>>
>> ~vlm. ... they believed their nonentity as positive entity by the excess
>> of their illusion.
>>
>> ~sv. Though the demons dAma, Vyala and Kata were really free from the
>> cycle of birth and death, on account of their ego-sense they had to be
>> subjected to birth and death.
>>
>>
>>
>> काश्मीरेषु महारण्य-सरसी-वन-पल्वले । अद्य मत्स्या: स्थिता: राम शैvAल-लव-
>> लालसा: ॥४।३१।१०॥
>>
>> kAzmIreSu mahAraNya-sarasI-vana-palvale | adya matsyA: sthitA: rAma
>> zaivAla-lava-lAlasA: ||10||
>>
>> .
>>

>> *there*
>>
>> *among the kAshmIras*
>>
>> *in a great forest*
>>
>> *in a river-pond among the trees*
>>
>> *now they exist as fishes*
>>
>> *rAma,*
>>
>> *flitting about a duckweed pond*
>>
>> *.*

>>
>>
>>
>>
>>
>> [image: http://icraveorganics.com/images/duckweed.jpg]
>>
>> http://icraveorganics.com/category/our-journey/
>>
>>
>>
>> ~m.10 O Rāma, they are now lodged in a small pond in the forests of
>> Kashmir, totally given to the aquatic plant called ‘saivala’.
>>
>> ~sv.10 They of whom even the gods were afraid are today miserable fish in
>> a lake in Kashmir.
>>
>> ~vlm.10. They are now living as fishes in the muddy pool of a lake, among
>> the forest lands of Kashmira, where they are content at present with
>> feeding with zest upon the moss and weeds growing in it. (The watery land
>> of KashmÄ«r is well-known to abound in fishes feeding on aquatic herbs and
>> moss).
>>
>>
>>

>> *rAma said**—*

>>
>>
>>
>> न_असतो_ विद्यते भावो न_अभावो विद्यते सत: । ते ह्य्_असन्त: कथम् सत्ताम्
>> संपन्ना इति मे वद ॥४।३१।११॥
>>
>> na_a-sata:_ vidyate bhAva:_ na_a-bhAva:_ vidyate sata: | te hi_asanta:
>> katham sattAm sampannA: iti me vada ||11||
>>
>> .
>>

>> *not without BeingSo is Becoming known.to.be <http://known.to.be>*
>>
>> *not without Becoming is BeingSo known.to.be <http://known.to.be>*
>>
>> *they they're not.being*
>>
>> *since they're non.existent*
>>
>> *how have they attained a state of reality?*
>>
>> *answer me that!*

>>
>> .
>>
>> ~m. O Sage, what is not cannot come into being. What is cannot become non
>> existent. How can, then, the nonexistent ones acquire existence. Please let
>> me know.
>>
>> ~vlm. Tell me sir, how they came to existence when they were nonexistent
>> before; for neither can a nil {Lat. "nothing"} be an ens {Lat. "being"},
>> nor an entity become a nonentity at any time.
>>
>> ~sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by
>> the magic of Sambara. How was it that they became real entities like us?
>>
>>
>>

>> *vasiShTha—*

>>
>>
>>
>> एवम् एतन्_महाबाहो न_असत् सम्भवति क्व.चित् । कदा.चित्_किम्.चिद्_अप्य्_एव
>> बृहत्_संपद्यते तनु ॥४।३१।१२॥
>>
>> evam etan_mahAbAha:_ na_asat sambhavati kva.cit |
>> kadA.cit_kim.cit_api_eva bRhat sampadyate tanu ||12||
>>
>> .
>>

>> *bulllseye, Master.Archer*
>>
>> *! *
>>
>> *the unreal does not come.to.be <http://come.to.be>*
>>
>> *anyhow *
>>
>> *anywhen *
>>
>> *as anything whatsoever *
>>
>> *when the immense grows thin*
>>
>> *. *

>>
>> *AS. mahAbAhu is an adjective used to address rAma.
>>
>> *jd: Literally "Great.arm". I take it as a military title,
>> "Master.Archer". rAma's arms were said to stretch to his knees, the mark of
>> a great bowman. https://www.dropbox.com/sh/js33v7g6zq57dzp/pWywJsI1IL
>>
>> ~AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat
>> na kva.cit saMbhavati)! Whatever is real it at times grows from small to
>> large (bRhat sampadyate tanu). This last phrase can also be parsed in
>> reverse large to small! In other words, the appearance and disappearance
>> applies only to real things which appear large or small. I am just now
>> reading (actually listening to) a Science fiction novel "A stranger in a
>> strange land" by R.A. Heinlein and I am reminded of his description of how
>> a martian can make things disappear without blowing them up. They seem to
>> get smaller and smaller as if going away, except it appears so from all
>> directions!
>>
>> ~m. ... Once in a way even small things achieve a big form.
>>
>> ~vlm. ... But it is possible for a little thing to be great, as for a
>> great one to be reduced to minuteness.
>>
>>
>>
>> किम् असत्_संस्थितम् ब्रूहि किम् तत् सद्_वा_अथ संस्थितम् । सम्यङ्-
>> निदर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥
>>

>> kim asat saMsthitam brUhi kim tat sat_vA_atha saMsthitam | samya*k*-nidarzanena_eva

>> kariSye tava bodhanam ||13||
>>
>> .
>>

>> *what unReality becomes existent*
>>
>> *tell me*
>>
>> *or*
>>
>> *what That is So*
>>
>> *and so becomes existent*
>>
>> *?*
>>
>> *I will make a full explanation for your realization.*
>>
>> *.*

>>
>> ~vlm.13. Tell me, what non-entity has come to being or what entity has
>> been lasting forever? All these I will explain to you by the best proofs
>> and examples.
>>
>>
>>

>> *rAma said**—*

>>
>>
>>
>> सन्त_ एव स्थिता: सन्तो_ ब्रह्मन्_वयम् इमे किल । दाम-आदयस्_त्व्_असन्तो_अपि
>> वक्षि सन्त: स्थिता_ अपि ॥४।३१।१४॥
>>
>> santa_ eva sthitA: santa:_ brahman vayam ime kila | dAma-Adaya:_tu_
>> asanta:_api vakSi santa: sthitA:_ api ||14||
>>
>> .
>>

>> *but** indeed they're existent*
>>
>> *being, Sir.**brAhmaNa, for us*
>>
>> *dAma the Rope and*
>>
>> *the rest*
>>
>> *altho they don't even exist*
>>
>> *you say*
>>
>> *they are existent in a state of being.*
>>
>> *.*

>>
>> ~m.14 Sri Rāma: O knower of Brahman, those that are existent abide as
>> existent. This is evident to oneself. However, Dāma and the others are said
>> to become existent, though they are nonexistent.
>>
>> ~vlm.14. Râma answered: "Why sir, all that is existent is ever present
>> before us as our own bodies, and all things beside ourselves; but you are
>> speaking of Dâma and the demons, as mere nullities and yet to be in
>> existence.
>>

>> *jd.14 - santa: eva sthitA: *- being indeed existent = *santa: *- being
>> = *o *brAhmaNa = *vayam ime kila - *indeed for us they = dAma the Rope
>> and the rest = *tu a-santa: api - *tho not even existing = *vakSi - *you
>> say = are existent in a state of being - *santa: sthitA:_ api.
>>
>>
>>
>> *vasiShTha—*

>>
>>
>>
>> यथा दाम.आदयो राम स्थिता माया.मया इति । अ.सत्या एव सत्य-आभा मृगतृष्ण-अम्बु
>> -पूरवत् ॥४।३१।१५॥
>>
>> yathA dAma.Adayo rAma sthitA mAyA.mayA iti | a.satyA eva satya-AbhA
>> mRgatRSNa-ambu-pUravat ||15||
>>
>> .
>>

>> *as*
>>
>> *dAma the Rope and the rest, rAma, they exist*
>>
>> *as formations of*
>>
>> *m**Ay**A*
>>
>> *so*
>>
>> *they are unrealities seeming real*
>>
>> *like a mirage.ful of water*
>>
>> *.*

>>
>> ~vlm. Yes rAma, the non-existent and unreal dAma and others seemed to
>> exist by mere illusion, like a mirage appears to be full of water by
>> optical illusion.
>>
>> ~sv. rAma, just as the demons dAma and others were unreal and the
>> products of magic, even so are we and all the gods and others.
>>
>>
>>
>> तथा_एव_इमे वयम् अपि स-सुर-असुर-दानवा: । असत्या एव वल्गामो याम आयाम एव च ॥४।३१।१६॥
>>
>>
>> tathA_eva_ime vayam api sa=sura-asura.dAnavA: |
>>
>> asatyA:_ eva valgAma: yAma AyAma_ eva ca ||16||
>>
>> .
>>

>> tathA eva - *thus too = *ime *- these = *vayam api *- even us = *
>>
>> sa=sura-asura-dAnavA: - *with **Brightlings and Darklings dAnava.s = *
>>
>> asatyA: eva valgAma: *- tho unreal we dance about = *
>>
>> yAma: AyAma: eva ca *- the road and its full length. *

>>
>> ~vlm.16. It is in like manner that ourselves, these gods and demigods,
>> and all things besides, are unrealities in fact, and yet we seem to turn
>> about and speak and act as real persons.
>>
>> ~sv. rAma, just as the demons dAma and others were unreal and the
>> products of magic, even so are we and all the gods and others.
>>
>> #valg
>>

>> #yam -> #*yAma:* - motion, course, *going*, progress RV. AV. Br. ; a
>> road, way, path ib. ; a carriage, chariot RV. • a 3-hr night-watch -> #*AyAma:
>> *- expansion, *length* (either in space or time), breadth (in

>> mensuration).
>>
>>
>>
>> अलीकम् एव त्वद्-भावो मद्-भावो_अलीकम् एव च । अनुभूतो_अप्य् असद्-रूप:
>> स्वप्ने स्वमरणम् यथा ॥४।३१।१७॥
>>
>> alIkam eva tvad-bhAva:_ mad-bhAva:_alIkam eva ca | anubhUta:_apy
>> asad-rUpa: svapne svamaraNam yathA ||17||
>>
>> .
>>

>> *for *
>>
>> *the "you".feeling*
>>
>> *is a false semblance of you*
>>
>> *and the "me".feeling*
>>
>> *is falsely similar too*
>>
>> *even experience that you know is unreal*
>>
>> *like your own death in a dream*
>>
>> *... *

>>
>> ~vlm. My existence is as unreal as thine, and yet it appears as real as
>> we dream our death in sleep.
>>
>>
>>
>> मृतो_ बन्धुर्_यथा स्वप्ने_sप्य्_अनुभूतो_अप्य्_असन्मय: ।
>>
>> mRta:_ bandhu:_yathA svapne_api_anubhUta:_api_asanmaya: |
>>
>> मृतो_अयम् इति चेज्_ज्ञप्तिर्_भवेद्_एवम् इदम् जगत् ॥४।३१।१८॥
>>
>> mRta:_ayam iti cet_jJapti:_bhavet_evam idam jagat ||18||
>>
>> .
>>

>> *or even a dead relative in a dream*
>>
>> *:*
>>
>> *tho experienced*
>>
>> *it's a mode of unReality*
>>
>> *"This is dead"*
>>
>> *if so envisioned so the world becomes.*

>>
>> .
>>
>> ~vlm.18. As the sight of a dead friend in a dream is not a reality, so
>> the notion of the reality of the world, ceases upon the conviction of its
>> unreality, as that of the demise of the person seen in a dream.
>>
>> ~sv.17-18 All these notions of 'I' and 'you', O rAma, are unreal. That
>> you and I are seen to be real entities does not alter the truth; even if a
>> dead person appears before you now, he is still dead!
>>
>> ~m.18 Just like a near relative who is experienced as dead in a dream is
>> still nonexistent, the feeling that ‘he is dead’ is also quite proper.
>> Because this world is also of the same nature and kind.
>>
>>
>>
>> एषा_अतिमूढ-विषय उक्तिर्_एव न राजते । अभ्यासेन विना_उदेति न_अनुभूतेर्_
>> अपह्नव: ॥४।३१।१९॥
>>
>> eSA_atimUDha-viSaya ukti:_eva na rAjate | abhyAsena vinA_udeti
>> na_anubhUte:_apahnava: ||19||
>>
>> .
>>

>> *this is an incredibly stupid view*
>>
>> *it* *does not illumine*
>>
>> *: *
>>
>> *without Practice = *udeti – *it arises = *na anubhUte: apahnava: - *not

>> in contradiction of experience. *
>>

>> ~vlm.19. But such assertions of our nihility are not acceptable to them,
>> who are deluded to the belief of the reality of sensible objects. It is the
>> habit of thinking its reality, that will not listen to its contradiction.
>>
>> ~sv.19..21 However, it is unwise to declare the truth ('Brahman alone is
>> real') to the ignorant. For, the reality of the world-appearance, which has
>> become deep-rooted in the heart of the ignorant, will not be dispelled
>> except through intense enquiry into the purport of the scriptures. One who
>> declares: "This world is unreal; Brahman alone is real" to such ignorant
>> people is laughed at.
>>
>> ~VA. this statement (of non.existence of world) does not appeal to stupid
>> person, denial of perceived (world) does not arise without repeating
>> inquiry. ~AS. Even the discussion of this stupid concept (eSA:_
>> atimUDhaviSaye uktireva) is not appropriate (na rAjate). The experience (of
>> world's reality) does not go away without practice (of contemplation on
>> philosophical matters).
>>
>> ~m.19 However this (feeling of unreality) does not sound proper from (the
>> mouth) of an absolute idiot. By habit he is light hearted (and so makes
>> such statement), Without experience nothing becomes valid.
>>
>>
>>
>> निश्चयो_अन्त: प्ररूढो य: संपन्नो_अभ्यसनम् विना । नाशम् आयाति लोके_sस्मिन्
>> न कदा.चन कस्य.चित् ॥४।३१।२०॥
>>
>> nizcaya:_anta: prarUDha:_ ya: sampanna:_abhyasanam vinA | nAzam AyAti
>> loke_asmin na kadA.cana kasya.cit ||20||
>>
>> .
>>

>> nizcaya:_anta: - *secure from doubt within = *
>>
>> prarUDha: ya: sampanna: *- *
>>
>> *x = *
>>
>> abhyasanam vinA* - **without constant Practice = *
>>
>> *it comes to ruin in this world - *nAzam AyAti loke_asmin =
>>
>> na kadA.cana kasya.cit - *not anywhen from anywhat.*

>>
>> ~m.20 What is settled belief in one does not occur without constant
>> practice/ reiteration. (Such a belief) does not get destroyed without
>> (proper inquiry).
>>
>> ~vlm.20. This mistaken impression of the reality of the world, is never
>> to be effaced without the knowledge of its unreality, derived from the
>> Sâstras, and the assuetude of thinking it so.
>>

>> #ruh -> #praruh -> #*prarUDha*‑ ‑ grown up, full-grown • (ifc.)

>> overgrown with • filled up, healed up • grown, widely spread, become great
>> or strong • old • growing or proceeding from a root, rooted, fastened •
>> arisen or proceeded from (comp.) • -kakSa a. a place where shrubs have
>> grown • -keza a. one whose hair has grown long, having long hair • -mUla a.
>> having roots gone deep -
>>
>>
>>
>> "इदम् जगद्_असद्_ब्रह्म सत्यम्"_इत्य्_एव वक्ति य: । तम् उन्मत्तम् इव_
>> उन्मत्तो विमूढो_अपि हसत्य्_अलम् ॥४।३१।२१॥
>>
>> "idam jagat_asat_brahma satyam"_iti_eva vakti ya: | tam unmattam
>> iva_unmatto vimUDha:_api hasati_alam ||21||
>>
>> .
>>

>> *"This world is not.So / That brahman.Immensity is real",*
>>
>> *one who says so*
>>
>> *seems to be crazy*
>>
>> *:*
>>
>> *(crazy as the fool who laughs his fill!)*
>>
>> *.*

>>
>> ~m.21 And so even a fool will ridicule a person who says ‘world is
>> unreal, Brahman is real’ (without proper authority and inquiry).
>>
>> ~vlm.21. He who preaches the unreality of the world and the reality of
>> Brahma, is derided by the ignorant as a mad man; (for his negation of the
>> seeming reality, and assertion of the unseen God).
>>
>> ~sv.19..21 However, it is unwise to declare the truth ('Brahman alone is
>> real') to the ignorant. For, the reality of the world-appearance, which has
>> become deep-rooted in the heart of the ignorant, will not be dispelled
>> except through intense enquiry into the purport of the scriptures. One who
>> declares: "This world is unreal; Brahman alone is real" to such ignorant
>> people is laughed at.
>>
>>
>>
>> अ.क्षीब-क्षीबयोर्_ऐक्यम् क्व किलेहाज्ञ-तज्ज्ञयो: । अन्धप्रकाशयोर्बोधे
>> स्याच्छायातपयोरिव ॥४।३१।२२॥
>>
>> a.kSIba-kSIbayo:_aikyam kva kilehAjJa-tat.jJayo: | andha-prakAzayo:_bodhe
>> syAt_chAyA-tapayo:_iva ||22||
>>
>> .
>>

>> *there's no communion of the sober and the drunk*
>>
>> *:*
>>
>> *how in the world could there be?*
>>
>> *likewise of the unknowing & knowing or of black & bright or shadow &
>> flame.*

>>
>> .
>>
>> ~m.22 There cannot be unity between one who is drunk and one who is not.
>> Similarly an ignorant person and a wise man of knowledge cannot be united
>> (agree in opinions). Light and shadow cannot mix.
>>
>> ~vlm.22. The learned and the ignorant cannot agree on this subject, as
>> the drunken and sober men can not meet together. It is one who has the
>> distinct knowledge of light and darkness, that knows the difference between
>> the shade and sunlight.
>>
>> ~AS. This extends the discussion from verse 21 where it is described how
>> a knowledgeable person declaring world unreal and Brahma real - comes to be
>> ridiculed as ignorant. However, a knowledgeable person cannot be a fool.
>> This verse emphasizes that the two concepts cannot come together. How can
>> there be a unity between a sane one and and intoxicated one? - How can
>> darkness and light be combined after knowledge? Or shadow and illumination?
>>
>> #kSIba (or <kSIva>) mf-A n. (pf. p. Pass. <kSIb> pAN.8-2.55) excited,
>> drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada-vazAt bhrAntAn
>> kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati >kSIba:
>> madirAmatta: y3.066.008
>>

>> *jd.22 – aikyam akSIba-kSIbayo: - *the communion of sober and drunk = *kva
>> kila iha - *where alas here = *bodhe - *in the understanding = *ajJa-tajjJayo:
>> - *of the unknowing and knowing *andha-prakAzayo: - *of blindness and
>> illumination = *syAt - *wd be = *chAyA-tapayo: iva - *like shadow and
>> flame*.

>>
>>
>>
>> यत्नेन_अप्य्_अनुभूतो_अर्थ: सत्ये कर्तुम् अपह्नवम् ।
>>
>> yatnena_api_anubhUta:_artha: satye kartum apahnavam |
>>
>> अज्ञो_अन्तश्_च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥
>>
>> ajJa:_antaz_ca na zaknoti zavam AkramaNam yathA ||23||
>>
>> .
>>

>> *jd. yatnena_api *- with effort even = *anubhUta: artha: satye *-
>> experienced thing in the real = *kartum apahnavam *- (and) to make
>> denial = *a-jJa: antaz ca na zaknoti *- the unKnowing within cannot = *zavam
>> AkramaNam yathA *- like a dead man walking. *

>>
>> *jd . *artha = thing, purpose, meaning.
>>
>> ~m.23 An ignorant person cannot (easily) absorb an experience even with
>> great effort. It is like attacking a corpse.
>>
>> ~vlm.23. It is as impossible to turn the ignorant to truth, from their
>> belief in the reality of unrealities, as to make a dead body to stand on it
>> legs by any effort. 24. It is in vain to preach the doctrine of "to pan,"
>> that "Brahma is all" to the vulgar, who for want of their knowledge of
>> abstract meditation, are devoted to their sensible notions.
>>
>> ~sv. However well you explain to them that 'All this is Brahman', the
>> ignorant cannot comprehend it any more than a corpse can walk. That truth
>> can be experienced only by the wise.
>>

>> ह्नु #hnu -> #apahnu अपह्नु -> #*apahnava:* अपह्नव: *‑m.-* concealment,

>> denial of or turning off of the truth • appeasing, satisfying, zbr. •

>> affection, love R. •• #*apahnuti* अप-ह्नुति - using a simile in other
>> than its true or obvious application, sAh. •• #*apahnuta *अपह्नुत -
>> *mfn.*- concealed, denied.
>>
>> *jd.23 - yatnena_api *- with effort even = *anubhUta: artha: satye *-
>> experienced thing in the real = *kartum apahnavam *- (and) to make
>> denial = *a-jJa: antaz ca na zaknoti *- the unKnowing within cannot = *zavam
>> AkramaNam yathA *- like a dead man walking. *

>>
>>
>>
>> ब्रह्म सर्वम् जगद्_इति वक्तुम् न_अज्ञस्य युज्यते । तपो-विद्या_अन्-अनुभवे
>> स तद्_एव_अनुभूतवान् ॥४।३१।२४॥
>>
>> brahma sarvam jagat_iti vaktum na_ajJasya yujyate |
>> tapo-vidyA_an-anubhave sa tat_eva_anubhUtavAn ||24||
>>
>> .
>>

>> brahma sarvam jagad* - "The brahman.Immensity is the whole world" = *iti
>> vaktum na_ajJasya yujyate - *it is not fitting to say so to the
>> unKnowing = *
>>
>> tapas-vidyA-ananubhave *- without experience of the Austere Science = *
>>
>> sa tat_eva_anubhUtavAn *- it is That only as experience. *

>> *jd.25 - a=baddha-viSaye hi eSA – *when she is without bondage of the
>> senses = *o *rAma* = vAk pra.virAjate – *Speech proclaims = *buddhasya
>> asmi – *of 1 awakened* *I am** = *iti* - so = *rUpeNa kila *- with form
>> alas = *na_asti_eva kim.cana *- there is nothing whatever. *
>>
>> *~m.25 O Rāma, an ignorant person’s words excel in unwise and

>> unintelligent subjects not in anything that is wise and enlightened.*
>>

>> *~vlm.25. There prohibition is an admonition, giving to the ignorant,

>> (who are incapable of persuasions); as for the learned who know themselves
>> to be Brahma, it is useless to lecture them on this subject (which they are
>> already acquainted with). *
>>

>> *~sv. However well you explain to them that 'All this is Brahman', the

>> ignorant cannot comprehend it any more than a corpse can walk. That truth
>> can be experienced only by the wise.*
>>

>> ~VA. for unlearned, o rAma, such words are common (such understanding
>> prevails) “I am smart”, although of course he is not smart at all.
>>
>> ~AS. The previous verse suggested that an ignorant one cannot be
>> enlightened by just the talk the advice. So, who should be advised? This
>> verse gives a counterpoint. (On the other hand) such language (about
>> comparison between Brahma and world) only applies to discussions with the
>> ignorant ones.
>> An enlightened one who strongly realizes "I (and only I) am", is not
>> elgible for such a discussion, since for him nothing (else) exists anyway!
>> Thus all such arguments are appropriate for the ignorant who wishes to
>> learn and progress a mumukSu.
>>

>>
>>
>>
>> ब्रह्मैव_इदम् परम् शान्त-मत्य्_एव_अनुभवन् सुधी: ।
>>
>> brahma_eva_idam param zAnta-mati_eva_anubhavan sudhI: |
>>
>> अपह्नव: स्व.अनुभूते: कर्तुम् तस्य क्व युज्यते ॥४।३१।२६॥
>>
>> apahnava: sva.anubhUte: kartum tasya kva yujyate ||26||
>>
>> .
>>

>> brahma_eva - *it's only the brahman.Immensity* = idam param - *this
>> perfection* = *experiencing only peaceful thought* - zAnta-mati eva
>> anubhavan =
>>
>> sudhI: *- x = *
>>
>> apahnava: sva.anubhUte: *- denial of self-evidence = *
>>
>> kartum tasya *- to make of that = *
>>
>> kva yujyate *– what's the use? *

>>
>> ~m.26 Men of wisdom and good intelligence experience world as Brahman,
>> the most peaceful. How can one take away such personal experience?
>>
>> ~vlm.26. The intelligent man, who believes that the supremely quiescent
>> spirit of Brahma, pervades the whole universe, is not to be led away by any
>> from his firm belief.
>>
>> ~sv. However well you explain to them that 'All this is Brahman', the
>> ignorant cannot comprehend it any more than a corpse can walk. That truth
>> can be experienced only by the wise.
>>

>> ह्नु #hnu -> #apahnu अपह्नु -> #*apahnava:* अपह्नव - concealment, denial

>> of or turning off of the truth • appeasing, satisfying, zbr. •

>> affection, love R. •• #*apahnuti* अप-ह्नुति , using a simile in other
>> than its true or obvious application, sAh. •• #*apahnuta *अपह्नुत -
>> *mfn.*- concealed, denied.

>>
>>
>>
>> परस्माद्_व्यतिक्रिकेण न_अहम् आत्मनि किम्.चन । हेमनि_इव_ऊर्मिक.आदित्वम् न
>> मय्य्_अस्ति विशिष्टता ॥४।३१।२७॥
>>
>> parasmAt_vyatikrikeNa na_aham Atmani kim.cana | hemani_iva_Urmika.Aditvam
>> na mayi_asti viziSTatA ||27||
>>
>> .
>>

>> *no different from the Absolute how am I in a self at.all*
>>
>> *?*
>>
>> *the state of a ring is only gold*
>>
>> *there is nothing left as "me".*
>>
>> *.*

>>
>> ~vlm.27. So nothing can shake the faith of that man, who knows himself as
>> no other, beside the Supreme Being who is all in all; and thinks himself to
>> be dependent on the substantiality of God, as the formal ring depends on
>> its substance of gold.
>>
>> ~sv. However well you explain to them that 'All this is Brahman', the
>> ignorant cannot comprehend it any more than a corpse can walk. That truth
>> can be experienced only by the wise.
>>

>> *jd.27 - parasmAt vyatikrikeNa na *– with no difference from the
>> absolute = *aham Atmani kim.cana* – am I in the self at.all = *hemani
>> iva *- as in gold = *Urmika.Adi-tvam* – the state of ringness = *na mayi
>> asti viziSTatA* – there is no residue in me. *

>>
>>
>>
>> भूतता व्यतिरेकेण मूढे न_आत्मनि किम्.चन । ऊर्म्य्.आदि-बुद्धौ हेम_इव ज्ञे न
>> _अस्ति परमार्थता ॥४।३१।२८॥
>>
>> bhUtatA vyatirekeNa mUDhe na_Atmani kim.cana | Urmi.Adi-buddhau hema_iva
>> jJe na_asti paramArthatA ||28||
>>
>> .
>>

>> bhUtatA vyatirekeNa *- x = *
>>
>> mUDhe na_Atmani kim.cana* - x = *
>>
>> Urmy.Adi-buddhau hema_iva* - x = *
>>
>> jJe na_asti paramArthatA* - x = *

>>
>> ?The moron has not severed himself from the trappings of existence; he
>> does not understand the filagree and the molten gold.
>>
>> ~m.28 Nothing that opposes materiality/corporeal nature occurs in a
>> foolish and stupid person. (Though about) Supreme exists in him like
>> goldness in a wave (of water).
>>
>> ~vlm.28. The ignorant have no notion of the spirit, beside that of
>> matter, which they believe as the cause and effect (Kârya Kârana) of its
>> own production; but the learned man sees the substantive spirit, in all
>> forms of creation, as he views the substance of gold in all the ornaments
>> made of that metal.
>>
>> ~sv. However well you explain to them that 'All this is Brahman', the
>> ignorant cannot comprehend it any more than a corpse can walk. That truth
>> can be experienced only by the wise.
>>
>>
>>
>> मिथ्या_अहंता-मयो मुढ: सत्य-एक-आत्म-मय: सुधी: ।
>>
>> युज्यते न क्व.चिन्_नाम स्वभाव-अपह्नवो_अनयो: ॥४।३१।२९॥
>>
>> mithyA_ahaMtA-maya:_ muDha: satya-eka-Atma-maya: sudhI: |
>>
>> yujyate na kva.cin_nAma svabhAva-apahnava:_anayo: ||29||
>>
>> .
>>
>> mithyA-ahaMtA-maya: muDha:
>>

>> *a Fool is a form of false Egoity *
>>
>> satya-eka-Atma-maya: sudhI:
>>
>> *a Wiseman is a form of the one real Self *
>>
>> yujyate na kva.cit nAma *- x = *
>>
>> svabhAva-apahnava: anayo:* - x. *

>>
>> ~m.29 Foolish people are full with egoism and illusion. Wise men are one
>> with truth. These twa:_ natures can never mix. It is difficult to
>> annihilate natures.
>>
>> ~vlm.29. The ignorant man is composed of his egoism only, and the sage is
>> fraught with his spirituality alone; and neither of them is never thwarted
>> from his own belief.
>>
>> ~sv. However well you explain to them that 'All this is Brahman', the
>> ignorant cannot comprehend it any more than a corpse can walk. That truth
>> can be experienced only by the wise.
>>
>> Your Moron thinks he is his own mere Egoity; your Thinker embraces the
>> Suchness and the Self. There's nothing between those two; their very
>> natures are opposite.
>>
>>
>>
>> यो_यन्.मयस्_तस्य तस्मिन्_युज्यते_अपह्नव: कथम् ।
>>
>> ya:_yan.maya:_tasya tasmin_yujyate_apahnava: katham |
>>
>> पुरुषस्य घटो_अस्मि_इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥
>>
>> puruSasya ghaTa:_asmi_iti vAkyam unmattam eva hi ||30||
>>
>> .
>>

>> *jd.30 - ya: *- 1 who is = *yan-maya: *- a Which-mode = *tasya *- of
>> That = *tasmin *- in that = *yujyate apahnava: katham *- how is the
>> denial right = *puruSasya *- of a person = *ghaTa: asmi iti – *"I'm a
>> pot!" = *vAkyam unmattam eva hi – *saying so is crazy. *

>>
>> *moT. ... etad eva sadṛSTAntam Aha ya: puruSa: | yan-maya: nizcayadvAreNa
>> yat svarUpa: syAt | tasya puruSasya | tasmin svarUpe | apahnava: katham
>> syAt | hi yasmAt | puruSasya ghaTa:_asmīti vAkyam unmattatA eva bhavati |
>> ata: brahmAtmatve nizcitasya jJasya sthUladehAtmatve nizcitasyAjJasya ca
>> svAnubhUter apahnava: na yukta iti bhAva: ||
>>
>> ~m.30 Whatever something is full of, how can one destroy that something.
>> If a person says ‘I am a pot’, that is purely madness.
>>
>> ~vlm.30. What is one's nature or habit (of thinking), can hardly be
>> altered at any time; for it would be foolish in one, who has been
>> habituated to think himself as a man, to take himself for a pot or
>> otherwise.
>>

>>
>> Øtt. #nirAmaya nir-A=maya – without embracing mode or measure, cf.

>> #yanmaya - *mf*(I)*n.* formed or consisting of which Kāvyâd. Pur. •

>> y4031.030
>>
>> #hnu ‑> #apahnu ‑> #apahnava: concealment, denial of or turning off of
>> the truth; appeasing, satisfying, Sbr.; affection, love R.; •• #apahnuti
>> अप-ह्नुति , using a simile in other than its true or obvious
>> application, _sAh. •• #apahnuta -mfn.- concealed, denied.
>>
>>
>>
>> तस्मान्_न_इमे वयम् सत्या न.च दाम.आदय: क्व.चित् ।
>>
>> tasmAn_na_ime vayam satyA na.ca dAma.Adaya: kva.cit |
>>
>> असत्यास्_ते वयम् च_इमे न_अस्ति न: खलु संभव: ॥४।३१।३१॥
>>
>> asatyAs_te vayam ca_ime na_asti na: khalu saMbhava: ||31||
>>
>> .
>>

>> *thus*
>>
>> *these*
>>
>> *are not real for us*
>>
>> *:*
>>
>> *no dAma & the rest at.all*
>>
>> *(**they're as unreal as we are to them)*
>>
>> :
>>
>> *there is no **possibility.*

>>
>> .
>>
>> ~m.31 And so neither you, I, Damā and others can claim to exist in truth.
>> What is untrue can never claim existence never.
>>
>> ~vlm.31. Hence though ourselves and others, and that Dâma and the demons
>> are nothing in reality; yet who can believe that we or these or those and
>> not what ourselves to be.
>>
>>
>>
>> सत्यम् संवेदनम् शुद्धम् बोध-आकाशम् निरञ्जनम् ।
>>
>> satyam saMvedanam zuddham bodha-AkAzam niraJjanam | s
>>
>> सत्यम् सर्व.गतम् शान्तम् अस्त्य्_अन्-अस्तमय-उदयम् ॥४।३१।३२॥
>>
>> atyam sarva.gatam zAntam asti_an-astamaya-udayam ||32||
>>
>> .
>>

>> *jd.32 - satyam saMvedanam zuddham *- x = *
>>
>> bodha-AkAzam niraJjanam* - x = *
>>
>> satyam sarva-gatam zAntam* - x = *
>>
>> asti anasta-maya-udayam* – x. *

>> *jd.35 - sa AtmAnam yathA vetti - *as he understands himself >vid = *tathA:_
>> anubhavati kSaNAt - *thus/so he becomes at once = *cid.AkAza: tata:
>> a-satyam api *- **cit.Space thus/from-That though not-So = *satyam tad
>> IkSaNAt - *That becomes So when perceived - *Whatever he wants to be,

>> that exactly he is, ...
>>
>> ~vlm.35. Whatever that being purposes himself to be, he conceives himself
>> to be immediately the same: it is that vacuous Intellect only which is the
>> true reality, and all others are also real, as viewed in it and rising and
>> setting in it out of its own will (volition or bidding).
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>

>> that exactly he is, ...
>>
>>
>>
>> न सत्यम् अस्ति न_अ-सत्यम् इति तस्माज्_जगत्-त्रये । यद्_यथा वेत्ति चिद्.
>> रूपम् तत्_तथा_उदेत्य्_असंशयम् ॥४।३१।३६॥
>>
>> na satyam asti na_a-satyam iti tasmAt_jagat-traye | yat_yathA vetti
>> cid.rUpam tat_tathA_udeti_asaMzayam ||36||
>>
>> .
>>

>> *it is not real nor is it unreal*
>>
>> *so*
>>
>> *from That *
>>
>> *in the Triple World*
>>
>> *know what is so as*
>>
>> *Consciousness-Form*
>>
>> *that thus becomes convincing certainty*
>>
>> *.*

>>
>> * Triple World: Heaven, Earth, & Netherworld • in the Higher Sense
>> (paramArtha) the States of waking, dream, and sleep.
>>
>> ~m.36 And so there is nothing real or unreal in this triune world.
>> Whatever form the consciousness experiences (knows itself to be) it becomes
>> that. There is no doubt in this.
>>
>> ~vlm.36. Therefore there is nothing real or unreal in the three worlds,
>> but all of or the same form as it is viewed by the Intellect, and rising
>> before it of its own spontaneity. (The three worlds are composed of this
>> earth and the worlds above and beneath it, called as swarga, martya and
>> patala).
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>

>> *jd.36 - na satyam asti na asatyam *- it is not real nor unreal = *iti *-
>> so = *
>>
>> tasmAt *- from that = *jagat-traye* – in the Triple World = *yad yathA *-
>> what is so = *vetti cid.rUpam* – know as Consciousness-Form = *tat tathA
>> udeti asaMzayam* – that thus arises, without a doubt. *

>>
>>
>>
>> यथा दाम.आदयस्_तद्.वद्_एवम् अभ्युदिता वयम् । सत्य-अ.सत्या: किम् अत्र_अङ्ग
>> तान्_प्रत्य्_अपि विकल्पना ॥४।३१।३७॥
>>
>> yathA dAma.Adaya:_tad.vat_evam abhyuditA vayam | satya-a.satyA: kim
>> atra_aGga tAn_prati_api vikalpanA ||37||
>>
>> .
>>

>> *dAma the Rope and friends*
>>
>> *in that way*
>>
>> *having emerged*
>>
>> *so have we*
>>
>> *:*
>>
>> *are we really unreal then?*
>>
>> *as for them*
>>
>> *they're* *imagined realities*
>>
>> *.*

>>
>> ~m.37 The way Dāma and others manifested in the consciousness-ether we
>> also emerged. Where is the question of truth or untruth in this? Where is
>> the question of any other kind of design in this?
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>
>>
>>
>> अस्य_अनन्तस्य चिद्.व्योम्न: सर्वगस्य निराकृते: । चिद्_उदेति यथा या_अन्तस्
>> _तथा सा तत्र भात्य्_अलम् ॥४।३१।३८॥
>>
>> asya_anantasya cid.vyomna: sarvagasya nirAkRte: | cit_udeti yathA
>> yA_anta:_tathA sA tatra bhAti_alam ||38||
>>
>> .
>>

>> *out.of this boundless Consciousness-sky*
>>
>> *Consciousness*
>>
>> *of the ubiquitous unembodied*
>>
>> *emerges *
>>
>> *as what is within*
>>
>> *:*
>>
>> *thus *
>>
>> *what is *
>>
>> *appears fully there*
>>
>> *... *

>>
>> ~m.38 The way (active) consciousness manifests in this immanent, infinite
>> formless consciousness-ether, that way in that form alone the consciousness
>> dazzles and shines.
>>
>> ~vlm.38. This infinite and formless void of the Intellect, is ubiquitous
>> and all pervading; and in whatever form this intellect manifests itself in
>> any place, it appears there just in the same figure and manner.
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>

>> *jd.38 - asya_anantasya cid.vyomna: *- of this boundless
>> Consciousness-sky = *sarvagasya nirAkRte: *- of the ubiquitous
>> unembodied = *cit udeti* – Consciousness arises = *yathA yA:_ antas* –
>> as what is within = *tathA sA tatra bhAti alam* – thus what is there
>> appears fully. *
>>
>> *~VA. ... cit-formations (awareness of objects) arise and appear (as
>> separate). *
>>
>> *~AS. The second line: cit-formations appear and stay as they arise.*

>>
>>
>>
>> यत्र दाम.आदि-रूपेण संवित्_प्रकचिता स्वयम् । तथा सा तत्र संपन्ना तथा_आकार.
>> अनुभूति.त: ॥४।३१।३९॥
>>
>> yatra dAma.Adi-rUpeNa saMvit_prakacitA svayam | tathA sA tatra sampannA
>> tathA_AkAra.anubhUti.ta: ||39||
>>
>> ...
>>

>> *where*
>>
>> *with the form of dAma ... & the rest*
>>
>> *samvit.Awareness has projected itself*
>>
>> *thus it is manifested there*
>>
>> *&*
>>
>> *thus its formation imitates experience*
>>
>> *.*

>>
>> ~vlm. ... consciousness expanded itself with the images of Dâma and
>> others, it immediately assumed those shapes by its notions of the same.
>>
>> ~m.39-40. That consciousness actively conceived Dāma and others and so
>> they occurred thus. We are conceived similarly and so we are now.
>>
>>
>>
>> अस्मद्.आदि-स्वरूपेण संविद्_यत्र_उदिता स्वयम् । तथा_असौ तत्र संपन्ना तथा_
>> आकार-अनुभूतित: ॥४।३१।४०॥
>>
>> asmad.Adi-svarUpeNa saMvit_yatra_uditA svayam | tathA_asau tatra sampannA
>> tathA_AkAra-anubhUtita: ||40||
>>
>> .
>>

>> *where Awareness as oneself is arisen as*
>>
>> *"us" & its **ahaMkAra."I"dentities*
>>
>> *thus*
>>
>> *this is there effected*
>>
>> *&*
>>
>> *thus experienced as form*
>>
>> *.*

>>
>> ~vlm.40. So it is with every one of us, that all things are produced to
>> our view, according to their notions which are presented to our
>> consciousness.
>>
>>
>>
>> स्व.स्वप्न-प्रतिभासस्य जगद्_इत्य्_अभिधा कृता । चिद्.व्योम्नो व्योम-वपुषस्
>> _तापस्य_इव मृग.अम्बुता ॥४।३१।४१॥
>>
>> sva.svapna-pratibhAsasya jagat_iti_abhidhA kRtA | cid.vyomna:_
>> vyoma-vapuSa:_tApasya_iva mRga.ambutA ||41||
>>
>> .
>>

>> sva.svapna-pratibhAsasya *- thru your own dream-projection = *jagad *-
>> the world = *iti abhidhA kRtA *- is made an expression *(of its
>> vAsanA.Impression)* = *cit.vyomna: *- of Consciousness-sky = *vyoma-vapuSa:
>> *- the vapus.body of the spacious sky = *tApasya_iva *– *
>>
>> *as in the heat *
>>
>> *water appears to a thirsty deer. *

>>
>> ~m.41 We call the sun’s rays in a desert as mirage. Similarly the
>> self-dream of Consciousness-ether is called ‘the world’.
>>
>> ~vlm.41. What we call the world, is the representation of 2things to us
>> as in our dream; it is a hollow body as a bubble rising in the empty ocean
>> of the Intellect, and appearing as the water in the mirage.
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>

>> *jd.41 - sva.svapna-pratibhAsasya *- thru your own dream-projection = *jagad
>> *- the world = *iti abhidhA kRtA *- is made an expression *(of its
>> vAsanA.Impression)* = *cit.vyomna: *- of Consciousness-sky = *vyoma-vapuSa:
>> *- the vapus.body of the spacious sky = *tApasya_iva *- as of the heat =
>> *mRga.ambutA – *is water for the thirsty deer. *

>>
>>
>>
>> यत्र प्रबुद्धम् चिद्.व्योम तत्र दृश्य-अभिधा कृता । यत्र सुप्तम् तु तेन_एव
>> तत्र मोक्ष-अभिधा कृता ॥४।३१।४२॥
>>
>> yatra prabuddham cid.vyoma tatra dRzya-abhidhA kRtA | yatra suptam tu
>> tena_eva tatra mokSa-abhidhA kRtA ||42||
>>
>> .
>>

>> yatra prabuddham *- where awakened = *
>>
>> cid.vyoma* – Consciousness-sky = *
>>
>> tatra dRzya-abhidhA kRtA* – there is made the object of expression = *
>>
>> yatra suptam tu *- but where a dream = *
>>
>> tena_ eva* – by that also = *
>>
>> tatra mokSa-abhidhA kRtA* – there mokSa.Freedom is made the expression. *

>>
>> see v.41
>>
>> ~m.42 Where consciousness-ether reveals in form (or awake) that is called
>> a visible object (a phenomenon). When it is asleep (with manifestation)
>> that state is called ‘liberation’.
>>
>> ~vlm.42. The waking state of the vacuous intellect, is styled the
>> phenomenal world, and its state of sleep and rest, is what we call
>> liberation, emancipation or salvation from pain (âtyantika dukkha nivritti
>> moksha).
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>
>>
>>
>> न च तत्_क्व.चिद्_आसुप्तम् न प्रबुद्धम् कदा.चन । चिद्.व्योम केवलम् दृश्यम्
>> जगद्_इत्य्_अवगम्यताम् ॥४।३१।४३॥
>>
>> na ca tat_kva.cit_Asuptam na prabuddham kadA.cana | cid.vyoma kevalam
>> dRzyam jagat_iti_avagamyatAm ||43||
>>
>> .
>>

>> *nor is That anywhere aSleep*
>>
>> *nor awakened anywhen*
>>
>> *its Consciousness-sky*
>>
>> *the Whole Percept*
>>
>> *is to be understood as*
>>
>> *"the World"*
>>
>> *.*

>>
>> ~m.43 In fact Consciousness-ether is never awake or asleep. When manifest
>> that manifestation is called world.
>>

>> *~vlm.43. But the Intellect which never sleeps, nor has to be awakened at

>> any time (but is ever wakeful), is the vacuity of the Divine Mind, in which
>> the world is ever present in its visible form (and to which nothing is

>> invisible). *

>>
>>
>>
>> निर्वाणम् एव सर्ग-श्री: सर्ग-श्रीर्_एव निर्वृति: । नानयो: शब्दयोर्_अर्थ-
>> भेद: पर्याययोर्_इव ॥४।३१।४४॥
>>
>> nirvANam eva sarga-zrI: sarga-zrI:_eva nirvRti: | nAnayo:
>> zabdayo:_artha-bheda: paryAyayo:_iva ||44||
>>
>> .
>>

>> *nirvANa*
>>
>> *alone*
>>
>> *is the wealth of Creations*
>>
>> *the* *wealth of Creations*
>>
>> *alone*
>>
>> *are*
>>
>> *the nirvRti-state*
>>
>> *.*
>>
>> *the two different words** are distinguished as similarities*
>>
>> *.*

>>
>> * nirvAnam is neuter in gender.
>>
>> viewed as a feminine power-process it is nirvRti:
>>
>> similar is the masculine saMsAra & saMsRti
>>
>> .
>>

>> ~m.44 Creation is Nirvāna, Nirvāna is creation. *These two are mere
>> synonyms.*

>>
>>
>>
>> परमार्थे जगद्_इति रूपम् वेत्ति स्वयम् स्वकम् । यथा तैमिरिकम् चक्षु:
>> केशोण्ड्रकम् इव_ईक्षते ॥४।३१।४५॥
>>
>> paramArthe jagat_iti rUpam vetti svayam svakam | yathA taimirikam cakSu:
>> kezoNDrakam iva_IkSate ||45||
>>
>> .
>>

>> paramArthe *- philosophically = *
>>
>> jagat iti *- "the World" = *
>>
>> rUpam vetti *- know it as form = *
>>
>> svayam svakam* – its own own.ness = *
>>
>> yathA taimirikam x
>>
>> cakSu:* - eye/sight *(m.)* = *
>>
>> kezoNDrakam iva IkSate* – x. *
>>
>> *.Q.** the cataract process? *

>>
>> ~m.45 Supreme sees the world-form. It is its own. It is like the
>> hair-view of sky by a man with night-blindness.
>>
>> ~vlm.45. The Divine Intellect views its own form in the world, and the
>> world in itself in its true sense; as the blinded eye sees the internal
>> light in its orbit. (?)
>>
>> #taimirika
>>
>>
>>
>> न तत् केशोण्ड्रकम् किम्.चित् सा हि दृष्तिस्_तथा स्थिता ।
>>
>> na tat kezoNDrakam kim.cit sA hi dRStis_tathA sthitA |
>>
>> न_इदम् दृश्यम् इदम् किम्.चिद्_इत्थम् चिद्.व्योम संस्थितम् ॥४।३१।४६॥
>>
>> na_idam dRzyam idam kim.cit_ittham cid.vyoma saMsthitam ||46||
>>
>> .
>>

>> ** keshondraka_ eyedust. I have recently developed incipient cataracts *
>>
>> *and find eyedust a reasonable translation *
>>
>> *for the spots and hairy lines that blot the vision*
>>
>> *. *
>>
>> *jd.46 - na tat kezoNDrakam kim.cit* – not that eyedust anyhow = *
>>
>> sA hi dRStis_tathA sthitA* - x = *
>>
>> na_idam dRzyam idam kim.cit* - x = *
>>
>> ittham cid.vyoma saMsthitam *- x = *

>>
>> ~m.46 In fact there are no hairs (in the sky). It is mere a perception.
>> There is neither world nor phenomenon. All is that Consciousness-ether.
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>
>> ~vlm.46. The Divine Intellect like the blinded eye, sees nothing from
>> without, but views every form within itself; because there is no visible
>> nor phenomenal world, beside what is situated within the vacuous sphere of
>> the intellect.
>>
>>
>>
>> सर्वत्र सर्वम् इदम् अस्ति यथा_अनुभूतम् नो किम्.चन क्व.चिद्_इह_अस्ति न च_
>> अनुभूतम् ।
>>
>> शान्तम् सद्_एकम् इदम् आततम् इत्थम् आस्ते संत्यक्त-शोक-भय-भेदम् अतस्_त्वम्
>> आस्स्व ॥४।३१।४७॥
>>
>> .
>>
>> sarvatra sarvam idam asti yathA_anubhUtam
>>
>> no kim.cana kva.cit_iha_asti na ca_anubhUtam |
>>
>> zAntam sat_ekam idam Atatam ittham Aste
>>
>> saMtyakta-zoka-bhaya-bhedam ata:_tvam Assva ||47||
>>
>> .
>>

>> sarvatra sarvam idam asti *- everywhere all this is = *
>>
>> yathA-anubhUtam* – as experienced/projected (after-become) = *
>>
>> na-u kim.cana kva.cit iha asti *- not.at.all anything is anywhere here =
>> *
>>
>> na ca anubhUtam* – and not projected = *
>>
>> zAntam sat ekam idam Atatam ittham Aste* - x = *
>>
>> saMtyakta-zoka-bhaya-bhedam *- *saMtyakta-*grief*-bhaya-bheda* = *
>>
>> atas tvam Assva *- x = *

>> *jd.48 - zila-udarAkAghanam prazAntam* - x = *
>>
>> mahAcite rUpam idam svamaccham* - x = *
>>
>> na_ eva asti na asti iti dRzau kva.cit tu* - x = *
>>
>> yat ca asti tat sAdhu* - x = *
>>
>> tat_eva / tadA_iva* - x = *
>>
>> bhAti *- x = *

>>
>> *moT. ... sargAntazlokenApy etad eva kathayati idam accham kham
>> nakiJcidrUpatvAt nirmalam jagadAkhyam AkAzam | mahAcita: rUpam svarUpam |
>> bhavati | mahAcita: rUpam katham-bhUtam | zilodarasya ya: AkAra: | tadvad
>> ghanam | cidghanam ity artha: | ata_ eva prazAntam cetyAkhyakSobharahitam |
>> svapnajagata: sphuTam cinmAtrarUpatvadarzanAd iti bhAva: | nanu tarhi
>> bhAvAbhAvabuddhi: katham astIty | atrAha naivAstIti | asti nAstIti dRzau
>> bhAva-abhAva-buddhI | kva.cit naiva sta: | AbhAsamAtrarUpatvAd ity artha: |
>> nanu tathApi katham bhAsamAnayo: bhAvAbhAvayo: apahnava: kartum zakyata ity
>> | atrAha yac cAstIti | yac ca bhAvAbhAvarUpam kiJcit tvaddRSTyA:_ asti |
>> tat sAdhu samyak | tad eva mahAcidrUpam eva | asti | tad vinA
>> sAkSirahitasya tasyAsatkalpatvAt | tatpratItisiddhatve tu svapnapadArthavat
>> tattvAnapAyAc ceti zivam || *moT_4,31.48 || ... mahAcito rUpam idam kham
>> accham ... kva.cit sto ...
>>
>> ~m.48 The great Consciousness is supremely quiet as in the middle of a
>> stone. Nothing else_ais’ or ‘is not’ what ‘is’ is ‘that’ alone.
>>
>> ~vlm.48. The great intellect of God, is as solid and clear as a block of
>> crystal, which is both dense and transparent in the inside. They appear to
>> be all hollow within, but replete with the images of all things from
>> without.
>>
>> ~sv. O rAma, neither we nor these demons are real. The reality is the one
>> infinite consciousness which does not undergo any change. In that infinite
>> consciousness there arise the notions of yourself, myself, these demons
>> etc., and they are invested with reality because the perceiving
>> consciousness is real.
>>
>>
>>
>>
>>

>> *o*ॐ*m*

>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
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>>
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>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
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>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
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>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o*ॐ*m*

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

>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS 10 December
>>
>>
>>
>> fm4032 1.dc10-11 BIRTH STORIES of the Three Generals .z39
>>
>>
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>> fm6099 2.dc10 *AWAKENING SONG .z30*

>>
>>
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>>
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>>
>>
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Jiva Das

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Dec 9, 2021, 12:19:41 PM12/9/21

to yoga vasishtha

FM4031 MAGICAL REALITY 1.DC08.09 .z48

https://www.dropbox.com/s/jllujj26f8l0pwj/fm4031%201.dc08.09%20MAGICAL%20REALITY%20.z48%20%28Autosaved%29.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

oॐm

FM.4.31

ON MAGICAL REALITY

VASISHTHA said—

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्यायो मा ते ऽस्त्व् इति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya: mA te astu iti tu lIlayA ||4|31|1||

This examplary case of

Daama the Rope & Vyaala the Dangerous & Kata of the Mat

is meant to awaken you, Raama, even while it amuses you

*VLMitra. "It was for your enlightenment

jd. {NO. prabodha has little to do with the 1789CE French Revolution & its Enlightenment; and if the term means "light" it would be <prakAsha>; *prabodha is the condition of awakened understanding established thru buddhi.Intellect, that we call Realization}

O high minded Raama! that I have related to you the instance of Daama and Vyaala, that you may derive instruction thereby, and not let it go for nothing as a mere idle story.

अविवेक.अनुसंधानाच् चित्तम् आपदम् ईदृशीम् ।

a.viveka.anusaMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

a.non.Viveka.Discernment.~anusaMdhAna.investigation/following .at thru unDiscerning investigation = cittam

the mind being affected = Apadam IdRzIm to such a disaster /

= ananta.bhava.du:khAya to the endless misery of becoming

= parigRhNAti grasping to you = helayA easily

*VLMitra.2. Following after untruth by slighting the truth, is attended with the danger of incurring endless miseries, which the careless pursuer after it, is little aware of.

हेल् #hel #helA हेला [हेड्.भावे.डस्य लः] Contempt (cf. #avahelA), disrespect •• #helayA हेलया ऽeasilyऽ, without any difficulty or trouble. • sex.play, amorous dalliance (in dram. one of the 20 natural graces [sattva.ja alaMkAra] of the nAyikA) • sport, pastime, carelessness, ease, facility (ibc. and instr. sg. or pl. "in sport", "sportively", "easily", "at once" • tRNa.helayA, "as if it were a straw") y1028042

* a.vivekAnusaMdhAnAt thru unDiscerning investigation = cittam the mind being affected = Apadam IdRzIm to such a disaster = ananta.bhava.du:khAya to the infinite misery of becoming = parigRhNAti grasping to you = helayA easily.

क्व किल अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

kva kila amara.vidhvaMsi./zambarAnIka.nAthatA |

kva tApa.tapta.jambAla.\jAla.jarjara.mInatA

where

now

are the strategists of the Shambara forces?

where

is a fish when it's wrapped in hot mud

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

kva dhairyam amarAnIka./vidrAvaNa.karam mahat |

kva kirAta.mahIpAla.\kSudra.kimkara.rUpatA

what happened to the courage that could make Immortal armies run.

Your Eminence:

where's

the King of Kiraata

Protector of the Earth

in the guise of a servant

kva.where dhairya m amara.Immortal/God anIka.troops.vidrAvaNa .kara m mahat kva.where kirAta mahIpAla kSudra .kimkara rUpa.form.tA.ness

**VLM

**tt.n. #kirAta m. pl. N. of a degraded mountain.tribe (inhabiting woods and mountains and living by hunting, having become *shUdras शूद्रs by their neglect of all prescribed religious rites • also regarded as #mlecchas म्लेच्छs • the Kirrhadae of Arrian) MW • In *yoga.vasiShTha [y1015.005] *rAma speaks of #kiratena iva vagura, "like a trap [laid] by *kirAtas", so about CE10, they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King suraghu, the head of the Kirats who is a friend of the Persian King, ऽParighaऽ "http://valmikiresearch.com/KiraT0vAlmIki.htm • #kirAtI f. a woman of the *kirAta tribe • a low.caste woman who carries a fly.flap or anything to keep off flies • a bawd, procuress, {Madam} .

क्व नाम निर्अहम्कारचित्.सत्त्व.उदार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

kva nAma nir.ahamkAra./cit.sattvodAra.dhIratA |

kva mithyA.vAsanA.vezAt \

ahamkAra.ku.kalpanA

what about

the nobility & strength of non"I"dentity & Conscious.BeingSo

and how about

the force of false.conditioning that leads to misconceived "I"dentity.

*m. Where was the egoless might of the consciousness?

Where was the vile ego upheld by evil vāsanas? Murty

**VLM

* kva nAma where namely = nir.ahamkAra.cit.sattvodAra.dhIratA non.egoity.cit.Sattva.nobility.strength = kva where = mithyA.vAsanA.vezAt by false.conditioning.force =ahamkAra.kukalpanA egoity.misConcept.

शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |

अहम्कार.अङ्कूरा, देव, समुदेति इयम् आतता ॥४।३१।६॥

ahamkArAGkUrA, deva, samudeti iyam AtatA ||4|31|6||

zAkhA.pratAna.gahanA /

saMsAra.viSa.maJjarI |

ahamkAra.aGkUrA, deva,\

samudeti iyam AtatA

zAkhA.branch.pratAna*.gahana*.a /

Samsaara.Convolution viSa.poison.maJjar.bouquet.I |

Ahamkara."I"dentity.aGkUr.shoot.A, Divinity,

~samude.emerges.ti iyam AtatA

the shoots of a tree become a thicket of saMsAra.poison blossoms

"I"dentity is the shoot from which all this is sprung.

*VLMitra.p.6 In the forest of the world, selfish ego is the root of the extended branches of misery that produces and bears the poisonous blossoms of desire.

*sv.6 The deadly creeper of worldliness sprouts from the seed of the ego.sense.

अहम्कारमतो राम मार्जयान्तः प्रयत्नतः ।

ahamkAram ata: rAma mArjayAnta: prayatnata: |

अहम् न किम्चिदेवेति भावयित्वा सुखीभव ॥४।३१।७॥

aham na kim.cit eva iti bhAvayitvA sukhI.bhava ||4|31|7||

make an effort

wipe.away

this Ahamkara."I"dentity, Raama,

by feeling

"I'm not anything whatever!"

happy

*VLMitra.p.7 Therefore, O Raama, be diligent to wipe the sense of your ego from your heart. Try to be happy by always thinking, "This I is nothing."

*VLMitra. . thinking always of the nullity of yourself.

* ahamkAra."I"dentity.m atas.from.this/hence, Raama, mArjaya.wipe/polish! antar.within prayatna.effort.tas.after/from | aham.I na.not kiMcit.whatever/somewhat eva.indeed\only/very iti.so/"thus" bhAvayitvA.being.caused.to.become sukhI.happy.bhava.should.become

अहम्काराम्बुदछन्नम् परमार्थेन्दुमण्डलम् ।

ahamkAra.ambuda.channam paramArtha.indu.maNDalam |

रसायनमयम् शीतमदृश्यत्वमुपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

hidden behind a cloud of "I"dentity

the moonlight of the Spirit.Moon that's cool like rain after a drought

has dimmed to invisibility

*m.8 The moon of Supreme spiritual truth, becomes invisible being covered by the semi.transparent and cool rain.bearing cloud of ऽahamkāraऽ

*sv.8 The one infinite consciousness, which is of the nature of pure bliss, is eclipsed by the shadow of the ego.sense.

*VLMitra.8. The error of egoism like a dark cloud, hidst the bright disk of the moon of truth under its gloom, and causes its cooling beams to disappear from sight.

*AB. … rasAyanamayam Anandaikarasam | amRtamayam . ||

* ahamkAra."I"dentity.ambuda.raincloud.channa.covered/hidden.m paramArtha.higher.sense.indu.moon.maNDala.sphere/domain.m | rasAyana.elixir .maya.made.m zIta.cold/cool\frost.m a.not.dRzya.percept/object. tva.condition/.ity.m upAgata.being.conditioned/having.happened/approached.m

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asanta: api mAyA.mAhAtmya.dAnavA: ||4|31|9||

ahamkAra.pizAcArtA* /

dAma.vyAla.kaTAstriya: |

gatA: sattAm asanta: api \

mAyA.mAhAtmya.dAnavA:

possessed by that Pishaacha.Butcher-"I"dentity

Daama.the.Rope & Vyaala.the.Dangerous & Kata of the Mat

all three

have come into existence

altho non.existent

Maayaa.made marvelous Daanava.Demons

*m. . moved into a status of existent from their condition of non.being driven by the Titanic power of ऽMāyaऽ (deceptive power).

*VLMitra. . they believed their nonentity as positive entity by the excess of their illusion.

*sv. Though the demons dAma, Vyala and Kata were really free from the cycle of birth and death, on account of their ego.sense they had to be subjected to birth and death.

काश्मीरेषु महारण्यसरसीवनपल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाललवलालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

there

among the Kaashmiiras

in a great forest

in a river.pond among the trees

now

they exist as fishes, Raama, flitting about a duckweed pond

KaashmIra.iSu

mahAraNya.great.forest.sarasI.vana.palvale |

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA:

*m.10 O Rāma, they are now lodged in a small pond in the forests of Kashmir, totally given to the aquatic plant called 'saivalaऽ

*sv.10 They of whom even the gods were afraid are today miserable fish in a lake in Kashmir.

*VLMitra.10. They are now living as fishes in the muddy pool of a lake, among the forest lands of Kashmira, where they are content at present with feeding with zest upon the moss and weeds growing in it. (The watery land of KashmÄ«r is well.known to abound in fishes feeding on aquatic herbs and moss).

RAAMA said—

नासतो विद्यते भावो नाभावो विद्यते सतः ।

na a.sata: vidyate bhAva: na a.bhAva: vidyate sata: |

ते ह्यसन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te hi asanta: katham sattAm sampannA* iti me vada ||4|31|11||

not without BeingSo is Becoming known.to.be;

not without Becoming is BeingSo known.to.be;

they are not.being since they're non.existent.

How have they attained a state of reality?

answer me that

na.not of the asat.nonexistent/unreal.a: vidyat.knowing.to.be.e ~bhAv.becoming.State.a: /

na.not a.non.bhavan.becoming.a: vidyat.knowing.to.be.e sat.being/existent/real.a: |

te hi asanta: katham sattAm \

sampannA* iti me vada

*m. O Sage, what is not cannot come into being. What is cannot become non existent. How can, then, the nonexistent ones acquire existence. Please let me know.

*VLMitra. Tell me sir, how they came to existence when they were nonexistent before; for neither can a nil {Lat. "nothing"} be an ens {Lat. "being"}, nor an entity become a nonentity at any time.

*sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by the magic of Sambara. How was it that they became real entities like us?

VASISHTHA said—

एवम् एतन् महाबाहो न असत् सम्भवति क्वचित् ।

evam etat mahAbAha: na asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit api eva bRhat sampadyate tanu ||4|31|12||

Bullseye, Master.Archer

the unreal does not come.to.be

anyhow

anywhen

as anything whatsoever

when thick immensity grows thin

*jd. This is the process of <ghana>, like fog appearing and disappearing in emptiness.

*AS. mahAbAhu is an adjective used to address rAma.

*jd: Literally "Great.arm". I take it as a military title, "Master.Archer".

Raama's arms are said to stretch to his knees, the mark of a great bowman.

*AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat na kva.cit sambhavati)! Whatever is real it at times grows from small to large (bRhat sampadyate tanu). This last phrase can also be parsed in reverse large to small! In other words, the appearance and disappearance applies only to real things which appear large or small. I am just now reading (actually listening to) a Science fiction novel "A stranger in a strange land" by R.A. Heinlein and I am reminded of his description of how a martian can make things disappear without blowing them up. They seem to get smaller and smaller as if going away, except it appears so from all directions!

*m. Once in a way even small things achieve a big form.

*VLMitra. But it is possible for a little thing to be great, as for a great one to be reduced to minuteness.

किमसत् संस्थितम् ब्रूहि किम् तत्सद्वाथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA atha saMsthitam |

सम्यग्निदर्शनेनैव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena eva kariSye tava bodhanam ||4|31|13||

kim asat saMsthitam brUhi /

kim tat sat vA atha saMsthitam |

samyak.nidarzanena eva \

kariSye tava bodhanam

what unReality becomes existent

tell me

what That is So

and so becomes existent

I will make a full explanation for your realization.

kim asat saMsthitam what unreality has come to existence?

brUhi tell me

kim tat sat vA or what is that reality

atha saMsthitam and so existent?

samyak.whole/together\fitting/right by/with nidarzana.appearance/vision/indication/example\refutation.ena eva.only/indeed. kariSye.I.will.make/do tava.of/for.you bodhana.rousing/blossoming/realizing m

*VLMitra.13. Tell me, what non.entity has come to being or what entity has been lasting forever? All these I will explain to you by the best proofs and examples.

RAAMA said—

सन्त एव स्थिताः सन्तो ब्रह्मन्वयमिमे किल ।

santa* eva sthitA: santa: brahman vayam ime kila |

दामादयस्त्वसन्तो ऽपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma.Adayas tu asanta: api vakSi santa: sthitA* api ||4|31|14||

santa* eva sthitA: santa: /

brahman vayam ime kila |

dAma.Adayas tu asanta: api \

vakSi santa: sthitA* api

but indeed they're existent

being, Sir.brAhmaNa, for us

dAma the Rope and

the rest

altho they donऽt even exist

you say

they are existent in a state of being.

santa* eva sthitA: being indeed existent = santa: being = o brAhmaNa = vayam ime kila indeed for us they = dAma the Rope and the rest = tu a.santa: api tho not even existing = vakSi you say = are existent in a state of being santa: sthitA: api.

*m.14 Sri Rāma: O knower of Brahman, those that are existent abide as existent. This is evident to oneself. However, Dāma and the others are said to become existent, though they are nonexistent.

*VLMitra.14. Raama answered: "Why sir, all that is existent is ever present before us as our own bodies, and all things beside ourselves; but you are speaking of Daama and the demons, as mere nullities and yet to be in existence.

* santa* eva sthitA: being indeed existent = santa: being = o brAhmaNa = vayam ime kila indeed for us they = dAma the Rope and the rest = tu a.santa: api tho not even existing = vakSi you say = are existent in a state of being santa: sthitA: api.

VASISHTHA said—

यथा दाम.आदयो राम स्थिता मायामया इति ।

yathA dAma.Adaya: rAma sthitA* mAyA.mayA* iti |

असत्या एव सत्य.अभा मृगतृष्णाम्बुपूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

yathA dAma.Adaya: rAma /

sthitA* mAyA.mayA* iti |

a.satyA* eva satyAbhA* \

mRgatRSNa.ambu.pUravat

yathA dAmAdayo as dAma the Rope

vyAla the Dangerous

and

kaTa of the Mat, rAma,

they exist

as formations of

mAyA

they are unrealities seeming real

like a mirage.ful of water

sthitA mAyA.mayA iti |

a.satyA eva satyAbhA mRgatRSNa.ambu.pUravat |

*VLMitra. Yes rAma, the non.existent and unreal dAma and others seemed to exist by mere illusion, like a mirage appears to be full of water by optical illusion.

*sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

तथैवेमे वयमपि ससुरासुरदानवाः ।

tathA eva ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गामो याम आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

tathA eva ime vayam api /

sa=surAsura.dAnavA: |

asatyA* eva valgAma: \

yAma* AyAma* eva ca

tathA eva thus too = ime these = vayam api even us =

sa=surAsura.dAnavA: with Brightlings and Darklings dAnava.s =

asatyA: eva valgAma: tho unreal we dance about =

yAma: AyAma* eva ca the road and its full length

*VLMitra.16. It is in like manner that ourselves, these gods and demigods, and all things besides, are unrealities in fact, and yet we seem to turn about and speak and act as real persons.

*sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

#valg

#yam < #yAma: motion, course, going, progress RV. AV. Br. ; a road, way, path ib. ; a carriage, chariot RV. • a 3.hr night.watch < #AyAma: expansion, length (either in space or time), breadth (in mensuration).

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva: mat.bhAva: alIkam eva ca |

अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUta: api asat.rUpa: svapne sva.maraNam yathA ||4|31|17||

alIkam eva tvat.bhAva: /

mat.bhAva: alIkam eva ca |

anubhUta: api asat.rUpa: \

svapne sva.maraNam yathA

tho the "you".feeling

is a falsely semblance of you

and the "me".feeling

is falsely similar too

even experience that's seen is unreal

like your own death in a dream

*VLMitra. My existence is as unreal as thine, and yet it appears as real as we dream our death in sleep.

मृतो बन्धुर्यथा स्वप्ने ऽप्यनुभूतो ऽप्यसन्मयः ।

mRta: bandhu: yathA svapne api anubhUta: api asanmaya: |

मृतो ऽयमिति चेज्ज्ञप्तिर्भवेदेवमिदम् जगत् ॥४।३१।१८॥

mRta: ayam iti cet jJapti: bhavet evam idam jagat ||4|31|18||

it's like seeing a dead relation in a dream

altho experienced

it's a mode of unReality

"This is dead"

if so envisionmed so the world becomes.

evam.so idam.this.here jagat.world

*VLMitra.18. As the sight of a dead friend in a dream is not a reality, so the notion of the reality of the world, ceases upon the conviction of its unreality, as that of the demise of the person seen in a dream.

*sv.17.18 All these notions of ऽIऽ and ऽyouऽ, O rAma, are unreal. That you and I are seen to be real entities does not alter the truth; even if a dead person appears before you now, he is still dead!

*m.18 Just like a near relative who is experienced as dead in a dream is still nonexistent, the feeling that ऽhe is deadऽ is also quite proper. Because this world is also of the same nature and kind.

एषा अतिमूढ.विषय उक्तिः एव न राजते ।

eSA atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना उदेति न अनुभूतेः अपह्नवः ॥४।३१।१९॥

abhyAsena vinA udeti na anubhUte: apahnava: ||4|31|19||

This saying does not adorn the words of very stupid people:

without practice it does not arise from the denial of experience

eSA.she/it.f. atimUDha.superstupid

.viSaya.domain\sense.object.ukti.saying/speech/word\term eva.only/indeed. *na.no/not rAjate.shining/ruling

abhyAsa.practice/repetition/study/exercise.ena vinA.without udeti.rising na.no/not @t anubhUti.experience/evidential.knowledge

.e: apahnava.concealment/denial

*VLMitra.19. But such assertions of our nihility are not acceptable to them, who are deluded to the belief of the reality of sensible objects. It is the habit of thinking its reality, that will not listen to its contradiction.

*sv.19.21 However, it is unwise to declare the truth (ऽBrahman alone is realऽ) to the ignorant. For, the reality of the world.appearance, which has become deep.rooted in the heart of the ignorant, will not be dispelled except through intense enquiry into the purport of the scriptures. One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

*VA. this statement (of non.existence of world) does not appeal to stupid person, denial of perceived (world) does not arise without repeating inquiry. *AS. Even the discussion ~~of this stupid concept~~ (eSA: atimUDhaviSaye uktireva) is not appropriate (na rAjate). The experience (of world's reality) does not go away without practice (of contemplation on philosophical matters).

* this is an extremely stupid view it does not illumine: without Practice = udeti it arises = na anubhUte: apahnava: not in contradiction of experience.

.e: apahnava.concealment/denial

निश्चयो ऽन्तः प्ररूढो यः सम्पन्नो ऽभ्यसनम् विना ।

nizcaya: anta: prarUDha: ya: sampanna: abhyasanam vinA |

नाशमायाति लोके ऽस्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥

nAzam AyAti loke asmin na kadA.cana kasya.cit ||4|31|20||

nizcaya: anta: prarUDha: ya: /

sampanna: abhyasanam vinA |

nAzam AyAti loke asmin \

na kadA.cana kasya.cit

nizcaya.uncertainty/doubt: antar.within/inner = prarUDha.grown.up/sprung.from sampanna.produced/accomplished grown, what is effected

abhyasana.repetition/tudy/= abhyAsa

without constant Practice, =

it comes to ruin in this world

nAzam AyAti

loke.in.world/people

asmin.here.na kadAcana.not ¿when/wherever

kasyacit.of ¿whatever

not anywhen from anywhat

nizcaya.uncertainty/doubt

*m.20 What is settled belief in one does not occur without constant practice/ reiteration. (Such a belief) does not get destroyed without (proper inquiry).

*VLMitra.20. This mistaken impression of the reality of the world, is never to be effaced without the knowledge of its unreality, derived from the Saastras, and the assuetude of thinking it so.

#ruh #praruh #prarUDha. grown up, full.grown • (ifc.) overgrown with • filled up, healed up • grown, widely spread, become great or strong • old • growing or proceeding from a root, rooted, fastened • arisen or proceeded from (comp.) • .kakSa a. a place where shrubs have grown • .keza a. one whose hair has grown long, having long hair • .mUla a. having roots gone deep

इदम् जगदसद्ब्रह्म सत्यमित्‍येव वक्ति यः ।

"idam jagat asat brahma satyam" iti eva vakti ya: |

तमुन्मत्तमिवोन्मतो विमूढो ऽपि हसत्यलम् ॥४।३१।२१॥

tam unmattam iva unmatta: vimUDha: api hasati alam ||4|31|21||

"This world is not.So / That brahman.Immensity is real",

one who says so

seems to be crazy

(crazy as the fool who laughs his fill!)

"idam.this jagat.world. asat.unreal/not.So Brahman.satya.real/So.m" iti.so/thus. eva.only/indeed. vakti yas.who/which *tam.thatm. unmatta m iva.like/as.if unmatta : vimUDha api.tho/even. hasati.laffing

alam.enuff/assez

*m.21 And so even a fool will ridicule a person who says ऽworld is unreal, Brahman is realऽ (without proper authority and inquiry).

*VLMitra.21. He who preaches the unreality of the world and the reality of Brahma, is derided by the ignorant as a mad man..

*sv. . One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

अक्षीब.क्षीबयोरैक्यम् क्व किलेहाज्ञतज्ज्ञयोः ।

a.kSIba.kSIbayo: aikyam kva kila iha ajJa.tajjJayo: |

अन्धप्राकाशयोर्बोधे स्याच्छायातपयोरिव ॥४।३१।२२॥

andha.prAkAzayo: bodhe syAt chAyA.Atapayo: iva ||4|31|22||

a.kSIba.kSIbayo: aikyam /

kva kila iha ajJa.tajjJayo: |

andha.prAkAzayo: bodhe \

syAt chAyA.Atapayo: iva

there's no communion of the sober and the drunk = kva kila iha where alas here = bodhe in the understanding = ajJa.tajjJayo: of the unknowing and knowing andha.prAkAzayo: of blindness and illumination = syAt wd be = chAyA.tapayo: iva like shadow and flame.

*m.22 There cannot be unity between one who is drunk and one who is not. Similarly an ignorant person and a wise man of knowledge cannot be united (agree in opinions). Light and shadow cannot mix.

*VLMitra.22. The learned and the ignorant cannot agree on this subject, as the drunken and sober men can not meet together. It is one who has the distinct knowledge of light and darkness, that knows the difference between the shade and sunlight. 23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort. 24. It is in vain to preach the doctrine of "to pan," that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*mo. . kSIbomadirAmatta: akSIba: vimadastayor aikyam kva syAt | . ||4|31| ¶ sarvata: parvatAkArA: patitAs te asurAlaya: / visphoTitAGgacaraNA vam hasantīty | atrAha akSībakSībayo: svAtmAnandAkhyamadhupAnena tadapAnena ca saMsAram prati vismaraNAvismaraNazīlayo: | tajjJAjJayor bodhe anubhave | aikyam paraspara.sammati.rUpam aikyam | kva syAt | na syAd ity artha: | na hi kSībAkSībayor iha bodhe sammati: dṛzyata iti bhAva: | ata* ete hasantīty Azaya: | tayo: kayor iva | chAyAtapayor iva | yathA Andhya.prAkAzarUpayo: chAyAtapayo: bodhe padArthaprakaTanAkhye bodhe | aikyam na asti | tathety artha: ||4|31|

VA. indeed, ignorant and wise cannot come to one understanding, like sober and drunk, like darkness and sun (cannot co.exist), and like shade and light.

*AS. This extends the discussion from verse 21 where it is described how a knowledgeable person declaring world unreal and Brahma real comes to be ridiculed as ignorant. However, a knowledgeable person cannot be a fool. This verse emphasizes that the two concepts cannot come together. How can there be a unity between a sane one and and intoxicated one? How can darkness and light be combined after knowledge? Or shadow and illumination?

#kSIba (or <kSIva>) mf.A n. (pf. p. Pass. <kSIb> pAN.8.2.55) excited, drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada.vazAt bhrAntAn kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati >kSIba: madirAmatta: y3.066.008

*jd.22 aikyam akSIba.kSIbayo: the communion of sober and drunk = kva kila iha where alas here = bodhe in the understanding = ajJa.tajjJayo: of the unknowing and knowing andha.prAkAzayo: of blindness and illumination = syAt wd be = chAyA.tapayo: iva like shadow and flame.

यत्नेनाप्यनुभूतो ऽर्थः सत्ये कर्तुमपह्नवम् ।

yatnena api anubhUta: artha: satye kartum apahnavam |

अज्ञो ऽन्तश्च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa: anta: ca na zaknoti zavam AkramaNam yathA ||4|31|23||

yatnena api anubhUta: artha: /

satye kartum apahnavam |

ajJa: anta: ca na zaknoti \

zavam AkramaNam yathA

yatnena api

with effort even

= anubhUta: artha: satye

experienced thing in the real

= kartum apahnavam

and to make denial

= a.jJa: antaz ca na zaknoti

the unKnowing within cannot

= zavam AkramaNam yathA

like a dead man walking.

*jd *artha = thing, purpose, meaning.

*m.23 An ignorant person cannot (easily) absorb an experience even with great effort. It is like attacking a corpse.

*VLMitra.23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

ह्नु #hnu < #apahnu अपह्नु < #apahnava: अपह्नवः *m. concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप.ह्नुति . using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत .mfn. concealed, denied.

*jd.23 yatnena api with effort even = anubhUta: artha: satye experienced thing in the real = kartum apahnavam (and) to make denial = a.jJa: antaz ca na zaknoti the unKnowing within cannot = zavam AkramaNam yathA like a dead man walking.

ब्रह्म सर्वम् जगदिति वक्तुम् नाज्ञस्य युज्यते ।

brahma sarvam jagat iti vaktum na ajJasya yujyate |

तपोविद्याननुभवे स तदेवानुभूतवान् ॥४।३१।२४॥

tapa:vidyA an.anubhave sa* tat eva anubhUtavAn ||4|31|24||

brahma sarvam jagat iti /

vaktum na ajJasya yujyate |

tapa:vidyA an.anubhave \

sa* tat eva anubhUtavAn

brahma sarvam jagad

"The brahman.Immensity is the whole world"

= iti vaktum na ajJasya yujyate

it is not fitting to say so to the unKnowing =

tapas.vidyA.ananubhave

without experience of the Austere Science =

sa tat eva anubhUtavAn

it is That only as experience

* tapo.vidyA The Austere Science *** get ramaNa's letter to gaNapati.

*m.24 ऽAll world is Brahmanऽ such a statement does not go well with an ignorant person. Because of lack of penance and education, he will think of world as truth/real.

*VLMitra.24. It is in vain to preach the doctrine of "to pan" that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*VA. brahman is all world such words are not understood by ignorant, being heavily (fiercely) established in perceptions, he understands only that (visible).

*AS. It is not appropriate (na yujyate) to tell an ignorant one that the whole world is just Brahman; without experience from penance and knowledge (tapo.vidyA.ananubhave) he only perceives the world.

अबद्धविषये ह्येषा राम वाक् प्रविराजते ।

a.baddha.viSaye hi eSA rAma vAk pra.virAjate |

बुद्धस्यास्मीति रूपेण किल नास्त्‍येव किम्चन ॥४।३१।२५॥

buddhasya asmi iti rUpeNa kila na asti eva kim.cana ||4|31|25||

a.baddha.viSaye hi eSA /

rAma vAk pra.virAjate |

buddhasya asmi iti rUpeNa \

kila na asti eva kim.cana

a=baddha.viSaye hi eSA when she is without bondage of the senses = o rAma = vAk pra.virAjate Speech proclaims = buddhasya asmi of 1 awakened I am = iti so = rUpeNa kila with form alas = na asti eva kim.cana there is nothing whatever.

*m.25 O Rāma, an ignorant person's words excel in unwise and unintelligent subjects not in anything that is wise and enlightened.

*VLMitra.25. There prohibition is an admonition, giving to the ignorant, (who are incapable of persuasions); as for the learned who know themselves to be Brahma, it is useless to lecture them on this subject (which they are already acquainted with).

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*VA. for unlearned, o rAma, such words are common (such understanding prevails) “I am smart”, although of course he is not smart at all.

*AS. The previous verse suggested that an ignorant one cannot be enlightened by just the talk the advice. So, who should be advised? This verse gives a counterpoint. (On the other hand) such language (about comparison between Brahma and world) only applies to discussions with the ignorant ones.

*jd.25 a=baddha.viSaye hi eSA when she is without bondage of the senses = o rAma = vAk pra.virAjate Speech proclaims = buddhasya asmi of 1 awakened I am = iti so = rUpeNa kila with form alas = na asti eva kim.cana there is nothing whatever.

ब्रह्मैवेदम् परं शान्तमत्येवानुभवन्सुधीः ।

brahmaiva idam param zAnta.matI eva anubhavan sudhI: |

अपह्नवः स्वानुभूतेः कर्तुं तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||

brahmaiva idam param zAnta./

matI eva anubhavan sudhI: |

apahnava: svAnubhUte: /

kartum tasya kva yujyate

brahma eva

it's only the brahman.Immensity

= idam param

this perfection = experiencing only peaceful thought

. zAnta.mati eva / zAntam ati.eva

anubhavan =

sudhI:

apahnava: svAnubhUte:

denial of self.evidence =

kartum tasya

to make of that =

kva yujyate

what's the use?

*m.26 Men of wisdom and good intelligence experience world as Brahman, the most peaceful. How can one take away such personal experience?

*VLMitra.26. The intelligent man, who believes that the supremely quiescent spirit of Brahma, pervades the whole universe, is not to be led away by any from his firm belief.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

##hnu #apahnu #apahnava: concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. • affection, love R. •• #apahnuti अप.ह्नुति , using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत .mfn. concealed, denied.

परस्माद्व्यतिरेकेण नाहमात्मनि किंचन ।

parasmAt vyatirekeNa na aham Atmani kim.cana |

हेमनीवोर्मिकादित्वम् न मय्यस्ति विशिष्टता ॥४।३१।२७॥

hemani iva UrmikAditvam na mayi asti viziSTatA ||4|31|27||

parasmAt vyatirekeNa /

na aham Atmani kim.cana |

hemani iva UrmikAditvam \

na mayi asti viziSTatA

no different from the Absolute how am I in a self at.all

the state of a ring is only gold

there is nothing left as "me".

parasmAt vyatikrikeNa na with no difference from the absolute = aham Atmani kim.cana am I in the self at.all = hemani iva as in gold = UrmikAdi.tvam the state of ringness = na mayi asti viziSTatA there is no residue in me.

*VLMitra.27. So nothing can shake the faith of that man, who knows himself as no other, beside the Supreme Being who is all in all; and thinks himself to be dependent on the substantiality of God, as the formal ring depends on its substance of gold.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

* parasmAt vyatikrikeNa na with no difference from the absolute = aham Atmani kim.cana am I in the self at.all = hemani iva as in gold = UrmikAdi.tvam the state of ringness = na mayi asti viziSTatA there is no residue in me.

भूतता व्यतिरेकेण मूढेनात्मनि किम्चन ।

bhUtatA vyatirekeNa mUDhe na Atmani kim.cana |

ऊर्म्यादिबुद्धौ हेमेव ज्ञे नास्ति परमार्थथा ॥४।३१।२८॥

Urmi.Adi.buddhau hema iva jJe na asti paramArthathA ||4|31|28||

bhUtatA vyatirekeNa /

mUDhe na Atmani kim.cana |

Urmi.Adi.buddhau hema iva \

jJe na asti paramArthathA

*??.The moron has not severed himself from the trappings of existence; he does not understand the filagree and the molten gold.

*m.28 Nothing that opposes materiality/corporeal nature occurs in a foolish and stupid person. (Though about) Supreme exists in him like goldness in a wave (of water).

*VLMitra.28. The ignorant have na: notion of the spirit, beside that of matter, which they believe as the cause and effect (Kaarya Kaarana) of its own production; but the learned man sees the substantive spirit, in all forms of creation, as he views the substance of gold in all the ornaments made of that metal.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

मिथ्याहम्तामयो मुढः सत्यैकात्ममयः सुधीः ।

mithyA ahamtA.maya: muDha: satya.eka.Atmamaya: sudhI: |

युज्यते न क्वचिन्नाम स्वभावापह्नवो ऽनयोः ॥४।३१।२९॥

yujyate na kva.cit nAma svabhAvApahnava: anayo: ||4|31|29||

mithyA ahamtA.maya: muDha: /

satya.eka.Atmamaya: sudhI: |

yujyate na kva.cit nAma \

svabhAvApahnava: anayo:

mithyA.ahamtA.maya: muDha:

a Fool is a form of false Egoity

satyaikAtma.maya: sudhI:

a Wiseman is a form of the one real Self

*m.29 Foolish people are full with egoism and illusion. Wise men are one with truth. These twa: natures can never mix. It is difficult to annihilate natures.

*VLMitra.29. The ignorant man is composed of his egoism only, and the sage is fraught with his spirituality alone; and neither of them is never thwarted from his own belief.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

Your Moron thinks he is his own mere Egoity; your Thinker embraces the Suchness and the Self. There's nothing between those two; their very natures are opposite.

यो यन्.मयस्तस्य तस्मिन् युज्यते ऽपह्नवः कथम् ।

yo yanmayas tasya tasmin yujyate apahnava: katham |

पुरुषस्य घटो ऽस्मीति वाक्यमुन्मत्तमेव हि ॥४।३१।३०॥

puruSasya ghaTa: asmi iti vAkyam unmattam eva hi ||4|31|30||

yo yanmayas tasya tasmin /

yujyate apahnava: katham |

puruSasya ghaTa: asmi iti \

vAkyam unmattam eva hi

ya: 1 who is = yan.maya: a Which.mode = tasya of That = tasmin in that = yujyate apahnava: katham how is the denial right = puruSasya of a person = ghaTa: asmi iti "I'm a pot!" = vAkyam unmattam eva hi saying so is crazy.

*moT. . etad eva sadṛSTAntam Aha ya: puruSa: | yan.maya: nizcayadvAreNa yat svarUpa: syAt | tasya puruSasya | tasmin svarUpe | apahnava: katham syAt | hi yasmAt | puruSasya ghaTa: asmīti vAkyam unmattatA eva bhavati | ata: brahmAtmatve nizcitasya jJasya sthUladehAtmatve nizcitasyAjJasya ca svAnubhUter apahnava: na yukta iti bhAva: ||4|31|

*m.30 Whatever something is full of, how can one destroy that something. If a person says ऽI am a potऽ, that is purely madness.

*VLMitra.30. What is one's nature or habit (of thinking), can hardly be altered at any time; for it would be foolish in one, who has been habituated to think himself as a man, to take himself for a pot or otherwise.

**tt. #nirAmaya nir.A=maya without embracing mode or measure, cf. #yanmaya mf(I)n. formed or consisting of which Kāvyaad. Pur. • y4031.030

#hnu #apahnu < #apahnava: concealment, denial of or turning off of the truth; appeasing, satisfying, Sbr.; affection, love R.; •• #apahnuti अप.ह्नुति , using a simile in other than its true or obvious application, sAh. •• #apahnuta .mfn. concealed, denied.

* ya: 1 who is = yan.maya: a Which.mode = tasya of That = tasmin in that = yujyate apahnava: katham how is the denial right = puruSasya of a person = ghaTa: asmi iti "I'm a pot!" = vAkyam unmattam eva hi saying so is crazy.

तस्मान्नेमे वयम् सत्या नच दामादयः क्वचित् ।

tasmAt na ime vayam satyA* na.ca dAma.Adaya: kva.cit |

असत्यास्ते वयम् चेमे नास्ति नः खलु सम्भवः ॥४।३१।३१॥

asatyAs te vayam ca ime na asti na: khalu sambhava: ||4|31|31||

tasmAt na ime vayam satyA* /

na.ca dAma.Adaya: kva.cit |

asatyAs te vayam ca ime \

na asti na: khalu sambhava:

It.follows.that

ime.these.things vayam.us are not satyam.really.a: na.ca nor are

Daama the Rope & the others

kvacit.wherever/sometimes asatyA: unrealities te your/their vayam ca.&/also/too ime.these.ones na asti nas.o.us

khalu

sambhava:

tasmAt.from.that/therefore na.no/t ime.these.ones vayam.us satyam.real.thing/really.a: na.ca

dAmAdaya:

*?*dAmAdaya:Daama the Rope & the others

kvacit.wherever/sometimes asatyA: unrealities te your/their vayam ca.&/also/too ime.these.ones na.no/t asti.is/exists nas.us khalu sambhava:

*m.31 And so neither you, I, Damā and others can claim to exist in truth. What is untrue can never claim existence never.

*VLMitra.31. Hence though ourselves and others, and that Daama and the demons are nothing in reality; yet who can believe that we or these or those and not what ourselves to be.

सत्यम् संवेदनम् शुद्धम् बोधाकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha.AkAzam niraJjanam |

सत्यम् सर्व.गतम् शान्तमस्त्यनस्तमयोदयम् ॥४।३१।३२॥

satyam sarva.gatam zAntam asti an.astamaya.udayam ||4|31|32||

satyam saMvedanam zuddham /

bodha.AkAzam niraJjanam |

satyam sarva.gatam zAntam \

asti an.astamaya.udayam

*VLMitra.32. There is but One Being that is really existent, who is truth and consciousness himself, and of the nature of the vacuum and pure understanding. He is immaculate, all pervading, quiescent and without his rise or fall.

*mo. .|| nanu tarhi tajjJasyApi cinmAtrAkhyam svarUpam asmadAdivat pratItisiddham evAstIti so api asad eva syAd ity | atrAha satyam yat saMvedanam | tadrUpam ghaTAdi.saMvedyAdUSita.saMvedana.rUpam iti yAvat | na hi ghaTAdi.saMvedyopahitasya saMvedanasya satyatvam yuktam | saMvedyanAzena tasyApi naSTa.kalpatvAt | nApi saMvedyasya satyatvam yuktam | pratIti.mAtra.sAratvAt | zuddham cetyAkhyamalAdUSitam | ata eva niraJjanam nirlepam | satyam sarvasAratvena sthitatvAt satyam rUpam | sarvagatam sAkSitayA sAratvena ca sthitatvAt sarvavyApakam | zAntam svasvarUpe vizrAntam | anastamitodayam bodha.AkAzam cinmAtrAkAzam | asti paramArthata: sattAm bhajati | ata: pratItimAtrasiddhatvAbhAvAt paramArthasati cinmAtrasvarUpe svatayA nizcitasya jJasya na asatyatvam iti bhAva: || . bodhAlAzam niraJjanam . anastamitodayam

सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit iva saMsthitam |

तत्र व्योम्नि विभान्ति इमा निजा भासो ऽङ्ग सृष्टयः ॥४।३१।३३॥

tatra vyomni vibhAnti imA* nijA* bhAsa: aGga sRSTaya: ||4|31|33||

sarvam zAntam ca ni:zUnyam /

na kim.cit iva saMsthitam |

tatra vyomni vibhAnti imA* \

nijA* bhAsa: aGga sRSTaya:

*m.33 This whole world is quiet and peaceful. It is not void. In that ether glitters this world as a self reflection and as a limb.

*VLMitra.33. Being perfect quietude and void, he seems as nothing existent; and all these creations subsist in that vacuity as particles of its own splendour.

यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।

yathA taimirika.akSasya sahajA eva dRSTaya: |

केशोण्ड्रक.आदि.वद् भान्ति तथा इमास् तत्र दृष्टयः ॥४।३१।३४॥

kezoNDraka.Adi.vat bhAnti tathA imA: tatra dRSTaya: ||4|31|34||

yathA taimirika.akSasya /

sahajA eva dRSTaya: |

kezoNDraka.Adi.vat bhAnti \

tathA imA: tatra dRSTaya:

yathA.as/so/in.this.way of/for the taimirika.akSa.eye/sense\witness

yathA.as/so/in.which.way

*m.34 A person with night blindness sees hairs in the sky.space in a natural manner. In the same way is this creation in the Supreme.

*VLMitra.34. As the stars are seen to shine resplendant in the darkness of night, and the worms and waves are seen to float on the surface of the waters, so do all these phenomena appear to occur in his reality.

स आत्मानम् यथा वेत्ति तथानुभवति क्षणात् ।

sa* AtmAnam yathA vetti tathA anubhavati kSaNAt |

चिदाकाशस्ततो ऽसत्यमपि सत्यम् तदीक्षणात् ॥४।३१।३५॥

cit.AkAza: tata: a.satyam api satyam tat IkSaNAt ||4|31|35||

sa* AtmAnam yathA vetti /

tathA anubhavati kSaNAt |

cit.AkAza: tata: a.satyam \

api satyam tat IkSaNAt

sa AtmAnam yathA vetti

as he understands himself >vid

= tathA: anubhavati kSaNAt

thus/so he becomes at once

= cit.AkAzastata: a.satyam api

cit.Space thus/from.That though not.So

= satyam tad IkSaNAt

That becomes So when perceived

. Whatever he wants to be, that exactly he is, .

*VLMitra.35. Whatever that being purposes himself to be, he conceives himself to be immediately the same: it is that vacuous Intellect only which is the true reality, and all others are also real, as viewed in it and rising and setting in it out of its own will (volition or bidding).

*jd.35 sa* AtmAnam yathA vetti as he understands himself >vid = tathA: anubhavati kSaNAt thus/so he becomes at once = cit.AkAzastata: a.satyam api cit.Space thus/from.That though not.So = satyam tad IkSaNAt That becomes So when perceived Whatever he wants to be, that exactly he is, .

न सत्यमस्ति नासत्यमिति तस्माज्जगत्त्रये ।

na satyam asti na a.satyam iti tasmAt jagat.traye |

यद्यथा वेत्ति चिद्रूपम् तत्तथोदेत्यसंशयम् ॥४।३१।३६॥

yat yathA vetti cit.rUpam tat tathA udeti asaMzayam ||4|31|36||

na satyam asti na a.satyam /

iti tasmAt jagat.traye |

yat yathA vetti cit.rUpam \

tat tathA udeti asaMzayam

it is not real nor unreal

from that in the Triple World

know what is so as

Consciousness.Form

that thus arises without a doubt

* Triple World: Heaven, Earth, & Netherworld • in the Higher Sense (paramArtha) the States of waking, dream, and sleep.

*m.36 And so there is nothing real or unreal in this triune world. Whatever form the consciousness experiences (knows itself to be) it becomes that. There is no doubt in this.

*VLMitra.36. Therefore there is nothing real or unreal in the three worlds, but all of or the same form as it is viewed by the Intellect, and rising before it of its own spontaneity. (The three worlds are composed of this earth and the worlds above and beneath it, called as swarga, martya and patala).

*jd.36 na satyam asti na asatyam it is not real nor unreal = iti so = tasmAt from that = jagat.traye in the Triple World = yad yathA what is so = vetti cit.rUpam know as Consciousness.Form = tat tathA udeti asaMzayam that thus arises, without a doubt.

यथा दामादयस्तद्वदेवमभ्युदिता वयम् ।

yathA dAma.Adayas tat.vat evam abhyuditA* vayam |

सत्य.असत्याः किमत्‍राङ्ग तान्प्रत्यपि विकल्पना ॥४।३१।३७॥

satyAsatyA: kim atra aGga tAn prati api vikalpanA ||4|31|37||

yathA dAma.Adayas tat.vat /

evam abhyuditA* vayam |

satyAsatyA: kim atra aGga \

tAn prati api vikalpanA

Daama the Rope and friends

Thatwise

so having emerged

where are we real unrealities then

as for them

they're imagined realities

yathA dAmAdaya:

Daama the Rope and friends =

tadvat

Thatwise =

evam abhyudita.arisen/sprung.from.A: vayam so have we emerged =

satyAsatyA: kim atra aGga

where are the real unrealities here, ok? =

tAn.prati api vikalpanA

as for them they're vikalpana.s

vikalpanA satyatva.kalpanA, moT. imagined realities

satyAsatya

where are the real unrealities here, ok? =

tAn.prati api vikalpanA

as for them they're vikalpana.s

vikalpanA satyatva.kalpanA, moT. imagined realities

*tt.part. #aGga ind. ind a particle implying attention, assent or desire, and sometimes impatience, it may be rendered. by "well". VLM often takes it as a vocative to rAma, (e.g. y6080.019). vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy. I have tried to note examples as they occur • OK ("okay") has these senses. As assent, cp. #aGgIkR = to give assent, nod in agreement .

*m.37 The way Dāma and others manifested in the consciousness.ether we also emerged. Where is the question of truth or untruth in this? Where is the question of any other kind of design in this?

*VLMitra.37. We have also sprung from that Will Divine as Daama and others; hence there is neither any reality or unreality in any of us, except at the time (when we exist or cease to do so).

*moT. anena phalitam dAmAdisAmyam svasya kathayati ata iti zeSa: | ata: yathA dAmAdaya: satyAsatyA: bhAsamAnatvena satyA: paramArthatas tv asatyA: | abhyuditA: prAdur bhUtA: bhavanti | ime vayam tadvad eva satyAsatyA: abhyuditA: bhavAma: | tulyanyAyAt iti bhAva: | he aGga | ata: atra ihaloke | tAn praty api tAn praty eva | vikalpanA satyatva.kalpanA | kim asti | yadi svasatyam kalpayasi tarhi tAn api kurv iti bhAva: || tadvad eveme abhyuditA vayam .

*jd.37. yathA dAmAdaya: dAma the Rope and friends = tadvat Thatwise = evam abhyuditA: vayam so have we emerged = satyAsatyA: kim atra aGga where are the real unrealities here, ok? = tAn.prati api vikalpanA as for them they're vikalpana.s vikalpanA satyatva.kalpanA, moT. imagined realities.

अस्यानन्तस्य चिद्व्योम्नः सर्वगस्य निराकृतेः ।

asya anantasya cit.vyomna: sarvagasya nirAkRte: |

चिदुदेति यथा यान्तस्तथा स तत्र भात्यलम् ॥४।३१।३८॥

cit udeti yathA yA antas tathA sa* tatra bhAti alam ||4|31|38||

asya anantasya cit.vyomna: /

sarvagasya nirAkRte: |

cit udeti yathA yA antas \

tathA sa* tatra bhAti alam

out.of this boundless Consciousness.sky

Consciousness

of the ubiquitous unembodied

emerges

as what is within

thus

what is

appears fully there

*m.38 The way (active) consciousness manifests in this immanent, infinite formless consciousness.ether, that way in that form alone the consciousness dazzles and shines.

*VLMitra.38. This infinite and formless void of the Intellect, is ubiquitous and all pervading; and in whatever form this intellect manifests itself in any place, it appears there just in the same figure and manner.

*jd.38 asya anantasya cit.vyomna: of this boundless Consciousness.sky = sarvagasya nirAkRte: of the ubiquitous unembodied = cit udeti Consciousness arises = yathA yA: antas as what is within = tathA sa* tatra bhAti alam thus what is there appears fully.

*VA. . cit.formations (awareness of objects) arise and appear (as separate).

*AS. The second line: cit.formations appear and stay as they arise.

यत्र दामादिरूपेण संवित्प्रकचिता स्वयम् ।

yatra dAma.Adi.rUpeNa saMvit prakacitA svayam |

तथा स तत्र सम्पन्ना तथाकारानुभूतितः ॥४।३१।३९॥

tathA sa* tatra sampannA tathA AkAra.anubhUti.ta: ||4|31|39||

yatra dAma.Adi.rUpeNa /

saMvit prakacitA svayam |

tathA sa* tatra sampannA \

tathA AkAra.anubhUti.ta:

where

with the form of dAma & the rest

samvit.Awareness has projected itself

thus it is manifested there

thus its formation imitates experience

*VLMitra.39. As the divine consciousness expanded itself with the images of Daama and others, it immediately assumed those shapes by its notions of the same.

*m.39.40. That consciousness actively conceived Dāma and others and so they occurred thus. We are conceived similarly and so we are now.

अस्मदादिस्वरूपेण संविद्य त्रो दिता स्वयम् ।

asmat.Adi.svarUpeNa saMvit yatrA uditA svayam |

तथासौ तत्र सम्पन्ना तथाकारानुभूतितः ॥४।३१।४०॥

tathA asau tatra sampannA tathA AkAra.anubhUtita: ||4|31|40||

asmat.Adi.svarUpeNa /

saMvit yatrA uditA svayam |

tathA asau tatra sampannA \

tathA AkAra.anubhUtita:

where saMvit.Awareness as oneself is arisen as

"us" & its ahamkAra."I"dentities

thus

this is there effected

thus experienced as form

*VLMitra.40. So it is with every one of us, that all things are produced to our view, according to their notions which are presented to our consciousness.

स्वस्वप्नप्रतिभासस्य जगदित्यभिधा कृता ।

sva.svapna.pratibhAsasya jagat iti abhidhA kRtA |

चिद्व्योम्नो व्योमवपुषस्तापस्येव मृगाम्बुता ॥४।३१।४१॥

cit.vyomna: vyoma.vapuSas tApasya iva mRga.ambutA ||4|31|41||

sva.svapna.pratibhAsasya /

jagat iti abhidhA kRtA |

cit.vyomna: vyoma.vapuSas \

tApasya iva mRga.ambutA

sva*svapna.pratibhAsasya

thru your own dream.projection

= jagad

the world

= iti abhidhA kRtA

is made an expression (of its vAsanA.Impression)

= cit.vyomna:

of Consciousness.sky

= vyoma.vapuSa:

the vapus.body of the spacious sky

= tApasya iva

as in the heat

water appears to a thirsty deer.

*m.41 We call the sun's rays in a desert as mirage. Similarly the self.dream of Consciousness.ether is called ऽthe worldऽ

*VLMitra.41. What we call the world, is the representation of 2things to us as in our dream; it is a hollow body as a bubble rising in the empty ocean of the Intellect, and appearing as the water in the mirage.

*sva*svapna.pratibhAsasya thru your own dream.projection = jagad the world = iti abhidhA kRtA is made an expression (of its vAsanA.Impression) = cit.vyomna: of Consciousness.sky = vyoma.vapuSa: the vapus.body of the spacious sky = tApasya iva as of the heat = mRga.ambutA is water for the thirsty deer.

यत्र प्रबुद्धम् चिद्व्योम तत्र दृश्‍याभिधा कृता ।

yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |

यत्र सुप्तम् तु तेनैव तत्र मोक्‍षाभिधा कृता ॥४।३१।४२॥

yatra suptam tu tena eva tatra mokSa.abhidhA kRtA ||4|31|42||

yatra prabuddham cit.vyoma /

tatra dRzya.abhidhA kRtA |

yatra suptam tu tena eva \

tatra mokSa.abhidhA kRtA

yatra prabuddham

where awakened =

cit.vyoma

Consciousness.sky =

tatra dRzya.abhidhA kRtA

there is made the object of expression =

yatra suptam tu

but where a dream =

tena eva

by that also =

tatra mokSa.abhidhA kRtA

there mokSa.Freedom is made the expression.

see v.41

*m.42 Where consciousness.ether reveals in form (or awake) that is called a visible object (a phenomenon). When it is asleep (with manifestation) that state is called ऽliberationऽ

*VLMitra.42. The waking state of the vacuous intellect, is styled the phenomenal world, and its state of sleep and rest, is what we call liberation, emancipation or salvation from pain (aatyantika dukkha nivritti moksha).

न च तत्क्वचिदासुप्तम् न प्रबुद्धम् कदाचन ।

na ca tat kva.cit Asuptam na prabuddham kadA.cana |

चिद्व्योम केवलम् दृश्यम् जगदित्यवगम्यताम् ॥४।३१।४३॥

cit.vyoma kevalam dRzyam jagat iti avagamyatAm ||4|31|43||

na ca tat kva.cit Asuptam /

na prabuddham kadA.cana |

cit.vyoma kevalam dRzyam \

jagat iti avagamyatAm

nor is That anywhere aSleep

nor awakened anywhen

its Consciousness.sky, the Whole Percept, is to be understood as

"the World"

*m.43 In fact Consciousness.ether is never awake or asleep. When manifest that manifestation is called world.

निर्वाणमेव सर्गश्रीः सर्गश्रीरेव निर्वृतिः ।

nirvANam eva sarga.zrI: sarga.zrI: eva nirvRti: |

नानयोः शब्दयोरर्थभेदः पर्याययोरिव ॥४।३१।४४॥

nAnayo: zabdayo: artha.bheda: paryAyayo: iva ||4|31|44||

nirvANam eva sarga.zrI: /

sarga.zrI: eva nirvRti: |

nAnayo: zabdayo: artha.\bheda: paryAyayo: iva

nirvANa

alone

the wealth of Creations

alone

are

the nirvRti.state

nirvANam eva sarga.zrI:

sarga.zrI: eva nirvRti: |

nAnayo: zabdayo:

artha.bheda: paryAyayo: iva

the two different words are distinguished as similarities

* nirvAnam is neuter in gender.

viewed as a feminine power.process it is nirvRti:

similar is the masculine saMsAra & its saMsRti

*VLMitra.44. There the work of creation is united with the rest of nirvaana, and the cessation from the act of creation, is joined with uninterrupted quiescence; and no difference of alternate work and rest whatever subsists in God any time. (There is no such thing as "God rested from his works").

*m.44 Creation is Nirvāna, Nirvāna is creation. These two are mere synonyms.

परमार्थे जगदिति रूपम् वेत्ति स्वयम् स्वकम् ।

paramArthe jagat iti rUpam vetti svayam svakam |

यथा तैमिरिकम् चक्षुः केशोण्ड्रकमिवेक्षते ॥४।३१।४५॥

yathA taimirikam cakSu: kezoNDrakam iva IkSate ||4|31|45||

paramArthe jagat iti /

rUpam vetti svayam svakam |

yathA taimirikam cakSu: \

kezoNDrakam iva IkSate

paramArthe philosophically =

jagat iti "the World" =

rUpam vetti know it as form =

svayam svakam its own own.ness =

yathA taimirikam

cakSu: eye/sight (m.) =

kezoNDrakam iva IkSate

.Q. the cataract process?

*m.45 Supreme sees the world.form. It is its own. It is like the hair.view of sky by a man with night.blindness.

*VLMitra.45. The Divine Intellect views its own form in the world, and the world in itself in its true sense; as the blinded eye sees the internal light in its orbit. (?)

#tam #timira #taimirika cataract (of the eye) .

न तत्केशोण्ड्रकम् किम्चित् स हि दृष्टिस्तथा स्थिता ।

na tat kezoNDrakam kim.cit sa* hi dRSti: tathA sthitA |

नेदम् दृश्यमिदम् किम्चिदित्थम् चिद्व्योम संस्थितम् ॥४।३१।४६॥

na idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||

na tat kezoNDrakam kim.cit /

sa* hi dRSti: tathA sthitA |

na idam dRzyam idam kim.cit \

ittham cit.vyoma saMsthitam

* keshondraka eyedust. I have recently developed incipient cataracts

and find eyedust a reasonable translation

for the spots and hairy lines that blot the vision

a tat kezoNDrakam kim.cit not that eyedust anyhow =

*m.46 In fact there are no hairs (in the sky). It is mere a perception. There is neither world nor phenomenon. All is that Consciousness.ether.

*VLMitra.46. The Divine Intellect like the blinded eye, sees nothing from without, but views every form within itself; because there is na: visible nor phenomenal world, beside what is situated within the vacuous sphere of the intellect.

सर्वत्र सर्व मिदमस्ति यथानुभूतम्

sarvatra sarvam idam asti yathA anubhUtam

नो किम्चन क्वचिदिहास्ति न चानुभूतम् ।

na.u kimcana kvacit iha asti na ca anubhUtam |

शान्तम् सदेकमिदमाततमित्थमास्ते

zAntam sat ekam idam Atatam ittham Aste

संत्यक्तशोकभयभेदमतस्त्वमास्स्व ॥४।३१।४७॥

saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||

sarvatra sarvam idam asti yathA anubhUtam /

na.u kimcana kvacit iha asti na ca anubhUtam |

zAntam sat ekam idam Atatam ittham Aste \

saMtyakta.zoka.bhaya.bhedam atastvam Assva

sarvatra sarvam idam asti everywhere all this is

yathA.anubhUtam as experienced/projected (after.become)

no kim.cana kva.cit iha asti not.at.all anything is anywhere here

na ca anubhUta.m and not projected

zAnta.quiet.m sat.being.So eka.one/single.m idam.this.here

Atata.m ittham.so/in.such.a.way

Aste

saMtyakta.zoka.grief.bhaya.fear.bheda.division/distinction.m

atas.hence tvam.you

Assva

*VLMitra.47. There are all these things every where, as we have ideas of them in our minds; but there is never any thing any where, of which we have no previous idea in the mind. It is the one quiet spirit of God, which lies extended in all these forms coming to our knowledge. Therefore knowing him as all in all, give up all your fears and sorrows and duality, rest in peace in his unity.

*m.47 Everything, everywhere exists as conceived and experienced by that Supreme, peaceful one. Nothing else aisऽ or can be. Cast off fear, sorrow and division. Be like that infinite.

*AS. ata: (thus, or so) tvam (you) Assva (stay imperative form of As=sit or be)

*mo. siddhAntam kathayati yathAnubhUtam evam eva nAnAtvenAnubhUtam | idam sarvam sarvatrAsti | bhAsamAnatvAt | nAnubhUtam anubhavaviSayatAm agatam sat | kva.cit kutracid api deze | kiJcit lezenApi | no asti | abhAsamAnatvAt | anubhUta.tvam ananubhUta.tvam ca jagata: jAgradAdau suSuptAdau ca sarveSAm sva.pratIti.sAkSikam eveti | nAtrAyAso yukta: | nanu tarhi sarvadA sat kim astIty | atrAha zAntam iti | zAntam anubhavitR.tvena sthitatvAt anubhUta.tvAnanubhUta.tvAkhya.vikAra.rahitam | ekam advitIyam | Atatam samantAt vyApakam | idam Atmatvena pura: sphurat | ittham anubhUtatvAnanubhUtatva.vikAragrastajagadrUpatvena sphurad iti zeSa: | sat sanmAtrAkhyam vastu | Aste sarvadA tiSThati | ananubhUtatvAvasthAyAm api svAnanubhUtyanubhavitRtvena sthitatvAt | phalitam kathayati santyakteti | atastvam santyaktazaGkam jagat.satyatva.zaGkA.rahitam | abhedam bhedabuddhirahitam | Assva tiSTha || . santyaktazaGkam apabhedam ata: .

शिलोदराकारघनम् प्रशान्तम्

zilA.udara.AkAra.ghanam prazAntam

महाचिते रूपमिदम् स्वमच्छम् ।

mahAcite rUpam idam svam accham |

नैवास्ति नास्तीति दृशौ क्वचित्तु

na eva asti na asti iti dRzau kvacit tu

यच्छास्ति तत्साधु तदेव भाति ॥४।३१।४८॥

yat ca asti tat sAdhu tadeva bhAti ||4|31|48||

zilA.udara.AkAra.ghanam prazAntam /

mahAcite rUpam idam svam accham |

na eva asti na asti iti dRzau kvacit tu \

yat ca asti tat sAdhu tadeva bhAti

zilA.stone/rock/crag.udAra.raising\noble.AkAra.formation/embodiment.ghana.solid/thick.m prazAnta.quieted.m whin the mahAcit.Mahaacit.Superconscious.e rUpa.form.m idam.this.here svam.Ur/itself accha.clear.m | na.no/t eva.very/only asti.is/exists na.no/t asti.is/exists iti.so/as whin the dRz.au kvacit tu yat ca asti tat, hey Saadhu,

tadeva.that.indeed/then.as.if {tat eva / tadA iva} bhAti.appearing/shining

*moT. . sargAntazlokenApy etad eva kathayati idam accham kham nakiJcidrUpatvAt nirmalam jagadAkhyam AkAzam | mahAcita: rUpam svarUpam | bhavati | mahAcita: rUpam katham.bhUtam | zilodarasya ya: AkAra: | tadvad ghanam | cidghanam ity artha: | ata eva prazAntam cetyAkhyakSobharahitam | svapnajagata: sphuTam cinmAtrarUpatvadarzanAd iti bhAva: | nanu tarhi bhAvAbhAvabuddhi: katham astIty | atrAha naivAstIti | asti nAstIti dRzau bhAvAbhAva.buddhI | kva.cit naiva sta: | AbhAsamAtrarUpatvAd ity artha: | nanu tathApi katham bhAsamAnayo: bhAvAbhAvayo: apahnava: kartum zakyata ity | atrAha yac cAstIti | yac ca bhAvAbhAvarUpam kiJcit tvaddRSTyA: asti | tat sAdhu samyak | tad eva mahAcidrUpam eva | asti | tad vinA sAkSirahitasya tasyAsatkalpatvAt | tatpratItisiddhatve tu svapnapadArthavat tattvAnapAyAc ceti zivam || *moT 4,31.48 || mahAcito rUpam idam kham accham . kva.cit sta: .

*m.4.3148 The great Consciousness is supremely quiet as in the middle of a stone. Nothing else ऽisऽ or ऽis notऽ what ऽisऽ is ऽthatऽ alone.

*VLMitra.48. The great intellect of God, is as solid and clear as a block of crystal, which is both dense and transparent in the inside. They appear to be all hollow within, but replete with the images of all things from without.

@@@

FM.4.31 MAGICAL REALITY 1.DC08.09

सर्ग ४.३१

sarga 4.31

वसिष्ठ उवाच ।

vasiSTha uvAca |

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्यायो मा ते ऽस्त्व् इति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya: mA te astu iti tu lIlayA ||4|31|1||

अ.विवेक.अनु.संधानाच् चित्तम् आपदम् ईदृशीम् ।

a.vivekAnu.saMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

क्व किल अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

क्व नाम निर्.अहम्कारचित्.सत्त्व.उदार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

शाखा.प्रतान.गहना संसार.विष.मञ्जरी ।

zAkhA.pratAna.gahanA saMsAra.viSa.maJjarI |

अहम्कार.अङ्कूरा, देव, समुदेति इयम् आतता ॥४।३१।६॥

ahamkArAGkUrA, deva, samudeti iyam AtatA ||4|31|6||

अहम्कारम् अतः राम मार्जयान्तः प्रयत्नतः ।

ahamkAram ata: rAma mArjayAnta: prayatnata: |

अहम् न किम्चिद् एव इति भावयित्वा सुखी.भव ॥४।३१।७॥

aham na kim.cit eva iti bhAvayitvA sukhI.bhava ||4|31|7||

अहम्कार.अम्बुद*छन्नम् परमार्थ*इन्दु.मण्डलम् ।

ahamkArAmbuda.channam paramArtha.indu.maNDalam |

रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asanta: api mAyA.mAhAtmya.dAnavA: ||4|31|9||

काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

न अ.सतः विद्यते भावः न अ.भावः विद्यते सतः ।

na a.sata: vidyate bhAva: na a.bhAva: vidyate sata: |

ते हि असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te hi asanta: katham sattAm sampannA* iti me vada ||4|31|11||

एवम् एतन् महाबाहो न असत् सम्भवति क्वचित् ।

evam etat mahAbAha: na asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit api eva bRhat sampadyate tanu ||4|31|12||

किम् असत् संस्थितम् ब्रूहि किम् तत् सत् वा अथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA atha saMsthitam |

सम्यg.निदर्शनेन एव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena eva kariSye tava bodhanam ||4|31|13||

राम उवाच ।

rAma uvAca |

सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।

santa* eva sthitA: santa: brahman vayam ime kila |

दाम+आदyas तु असन्तः अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma+Adayastu asanta: api vakSi santa: sthitA* api ||4|31|14||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

यथा दाम+आदyo राम स्थिता माया.मया इति ।

yathA dAma+Adaya: rAma sthitA* mAyA.mayA* iti |

अ.सत्या एव सत्य.अभा मृगतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

तथा एव इमे वयम् अपि स=सुर.असुर.दानवाः ।

tathA eva ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गाmo याम आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva: mat.bhAva: alIkam eva ca |

अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUta: api asat.rUpa: svapne sva.maraNam yathA ||4|31|17||

मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।

mRta: bandhu: yathA svapne api anubhUta: api asanmaya: |

मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥

mRta: ayam iti cet jJapti: bhavet evam idam jagat ||4|31|18||

एषा अतिमूढ.विषय* उक्तिः एव न राजते ।

eSA atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना उदेति न अनुभूतेः अपह्नवः ॥४।३१।१९॥

abhyAsena vinA udeti na anubhUte: apahnava: ||4|31|19||

निश्चyo 'न्तः प्ररूढः यः सम्पnno 'भ्यसनम् विना ।

nizcaya: anta: prarUDha: ya: sampanna: abhyasanam vinA |

नाशम् आयाति लोके 'स्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥

nAzam AyAti loke asmin na kadA.cana kasya.cit ||4|31|20||

"इदम् जगद् असd ब्रह्म सत्यम्" इty एव वक्ति यः ।

"idam jagat asat brahma satyam" iti eva vakti ya: |

तम् उन्मत्तम् इव उन्मto विमूढ अपि हसत्य् अलम् ॥४।३१।२१॥

tam unmattam iva unmatta: vimUDha api hasati alam ||4|31|21||

अ.क्षीब.क्षीबyor ऐक्यम् क्व किल इह अज्ञ.तज्ज्ञयोः ।

a.kSIba.kSIbayo: aikyam kva kila iha ajJa.tajjJayo: |

अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥

andha.prAkAzayo: bodhe syAt chAyA.Atapayo: iva ||4|31|22||

यत्नेन अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।

yatnena api anubhUta: artha: satye kartum apahnavam |

अज्ञो ऽन्तश् च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa: anta: ca na zaknoti zavam AkramaNam yathA ||4|31|23||

ब्रह्म सर्वम् जगद् इति वक्तुम् न अज्ञस्य युज्यते ।

brahma sarvam jagat iti vaktum na ajJasya yujyate |

तपःविद्या अन्.अनुभवे स तद् एव अनुभूतवान् ॥४।३१।२४॥

tapa:vidyA an.anubhave sa* tat eva anubhUtavAn ||4|31|24||

अ.बद्ध.विषये हि एषा राम वाक् प्र.विराजते ।

a.baddha.viSaye hi eSA rAma vAk pra.virAjate |

बुद्धस्य अस्मि इति रूपेण किल न अस्ति एव किम्चन ॥४।३१।२५॥

buddhasya asmi iti rUpeNa kila na asti eva kim.cana ||4|31|25||

ब्रह्मैव इदम् परम् शान्त.मty एव अनुभवन् सुधीः ।

brahmaiva idam param zAnta.mati eva anubhavan sudhIH |

अपह्नवः स्व.अनुभूतेः कर्तुम् तस्य क्व युज्यते ॥४।३१।२६॥

apahnava: svAnubhUte: kartum tasya kva yujyate ||4|31|26||

परस्मात् व्यतिरेकेण न अहम् आत्मनि किम्चन ।

parasmAt vyatirekeNa na aham Atmani kim.cana |

हेमनि इव ऊर्मिक.अदित्वम् न मयि अस्ति विशिष्टता ॥४।३१।२७॥

hemani iva UrmikAditvam na mayi asti viziSTatA ||4|31|27||

भूतता व्यतिरेकेण मूढे न आत्मनि किम्चन ।

bhUtatA vyatirekeNa mUDhe na Atmani kim.cana |

ऊर्मि+आदि.बुद्धौ हेम इव ज्ञे न अस्ति परमार्थथा ॥४।३१।२८॥

Urmi+Adi.buddhau hema iva jJe na asti paramArthathA ||4|31|28||

मिथ्या अहम्ता.मयः मुढः सत्य*एक.आत्म.मयः सुधीः ।

mithyA ahamtA.maya: muDha: satyaikAtma.maya: sudhIH |

युज्यते न क्वचित् नाम स्वभाव.अपह्नvo 'नयोः ॥४।३१।२९॥

yujyate na kva.cit nAma svabhAvApahnava: anayo: ||4|31|29||

यः यत्.मयः तस्य तस्मिन् युज्यते अपह्नवः कथम् ।

yo yanmayastasya tasmin yujyate apahnava: katham |

पुरुषस्य घटः अस्मि इति वाक्यम् उन्मत्तम् एव हि ॥४।३१।३०॥

puruSasya ghaTa: asmi iti vAkyam unmattam eva hi ||4|31|30||

तस्मात् न इमे वयम् सत्या* न.च दाम+आदयः क्वचित् ।

tasmAt na ime vayam satyA* na.ca dAma+Adaya: kva.cit |

असत्याः ते वयम् च इमे न अस्ति नः खलु सम्भवः ॥४।३१।३१॥

asatyAs te vayam ca ime na asti na: khalu sambhava: ||4|31|31||

सत्यम् संवेदनम् शुद्धम् बोध.आकाशम् निरञ्जनम् ।

satyam saMvedanam zuddham bodha.AkAzam niraJjanam |

सत्यम् सर्व.गतम् शान्तम् अस्ति अन्.अस्तमय.उदयम् ॥४।३१।३२॥

satyam sarva.gatam zAntam asti an.astamayodayam ||4|31|32||

सर्वम् शान्तम् च निःशून्यम् न किम्चिद् इव संस्थितम् ।

sarvam zAntam ca ni:zUnyam na kim.cit iva saMsthitam |

तत्र व्योम्नि विभान्ति इमा निजा भासः अङ्ग सृष्टयः ॥४।३१।३३॥

tatra vyomni vibhAnti imA* nijA* bhAsa: aGga sRSTaya: ||4|31|33||

यथा तैमिरिक.अक्षस्य सहजा एव दृष्टयः ।

yathA taimirika.akSasya sahajA eva dRSTaya: |

केशोण्ड्रक.अदि.वत् भान्ति तथा इमाः तत्र दृष्टयः ॥४।३१।३४॥

kezoNDraka.Adi.vat bhAnti tathA imA: tatra dRSTaya: ||4|31|34||

स आत्मानम् यथा वेत्ति तथा अनुभवति क्षणात् ।

sa* AtmAnam yathA vetti tathA anubhavati kSaNAt |

चित्.आकाशः तto 'सत्यम् अपि सत्यम् तत् ईक्षणात् ॥४।३१।३५॥

cit.AkAza: tata: a.satyam api satyam tat IkSaNAt ||4|31|35||

न सत्यम् अस्ति न अ.सत्यम् इति तस्मात् जगत्.त्रये ।

na satyam asti na a.satyam iti tasmAt jagat.traye |

यd यथा वेत्ति चिd.रूपम् तत् तथा उदेत्य् असंशयम् ॥४।३१।३६॥

yat yathA vetti cit.rUpam tat tathA udeti asaMzayam ||4|31|36||

यथा दाम+आदयः तत्.वद् एवम् अभ्युदिता वयम् ।

yathA dAma+Adayastat.vat evam abhyuditA* vayam |

सत्य.असत्याः किम् अत्र अङ्ग तान् प्रत्य् अपि विकल्पना ॥४।३१।३७॥

satyAsatyA: kim atra aGga tAn prati api vikalpanA ||4|31|37||

अस्य अनन्तस्य चिद्व्योम्नः सर्वगस्य निराकृतेः ।

asya anantasya cit.vyomna: sarvagasya nirAkRte: |

चित् उदेति यथा या अन्तः तथा स तत्र भात्य् अलम् ॥४।३१।३८॥

cit udeti yathA yA antas tathA sa* tatra bhAti alam ||4|31|38||

यत्र दाम+आदि.रूपेण संवित् प्रकचिता स्वयम् ।

yatra dAma+Adi.rUpeNa saMvit prakacitA svayam |

तथा स तत्र सम्पन्ना तथा आकार.अनुभूति.तः ॥४।३१।३९॥

tathA sa* tatra sampannA tathA AkAra.anubhUti.ta: ||4|31|39||

अस्मत्+आदि.स्वरूपेण संविd यत्रा उदिता स्वयम् ।

asmat+Adi.svarUpeNa saMvit yatrA uditA svayam |

तथा असौ तत्र सम्पन्ना तथा आकार.अनुभूतितः ॥४।३१।४०॥

tathA asau tatra sampannA tathA AkAra.anubhUtita: ||4|31|40||

स्व.स्वप्न.प्रतिभासस्य जगद् इत्य् अभिधा कृता ।

sva.svapna.pratibhAsasya jagat iti abhidhA kRtA |

चिद्व्योम्नः व्योम.वपुषः तापस्य इव मृग.अम्बुता ॥४।३१।४१॥

cit.vyomna: vyoma.vapuSas tApasya iva mRga.ambutA ||4|31|41||

यत्र प्रबुद्धम् चिद्व्योम तत्र दृश्य.अभिधा कृता ।

yatra prabuddham cit.vyoma tatra dRzya.abhidhA kRtA |

यत्र सुप्तम् तु तेन एव तत्र मोक्ष.अभिधा कृता ॥४।३१।४२॥

yatra suptam tu tena eva tatra mokSa.abhidhA kRtA ||4|31|42||

न च तत् क्वचित् आसुप्तम् न प्रबुद्धम् कदाचन ।

na ca tat kva.cit Asuptam na prabuddham kadA.cana |

चिद्व्योम केवलम् दृश्यम् जगद् इत्य् अवगम्यताम् ॥४।३१।४३॥

cit.vyoma kevalam dRzyam jagat iti avagamyatAm ||4|31|43||

निर्वाणम् एव सर्ग.श्रीः सर्ग.श्रीः एव निर्वृतिः ।

nirvANam eva sarga.zrI: sarga.zrI: eva nirvRti: |

नानयोः शब्दयोः अर्थ.भेदः पर्याययोर् इव ॥४।३१।४४॥

nAnayo: zabdayo: artha.bheda: paryAyayo: iva ||4|31|44||

परमार्थे जगद् इति रूपम् वेत्ति स्वयम् स्वकम् ।

paramArthe jagat iti rUpam vetti svayam svakam |

यथा तैमिरिकम् चक्षुः केशोण्ड्रकम् इव ईक्षते ॥४।३१।४५॥

yathA taimirikam cakSu: kezoNDrakam iva IkSate ||4|31|45||

न तत् केशोण्ड्रकम् किम्चित् स हि दृष्तिः तथा स्थिता ।

na tat kezoNDrakam kim.cit sa* hi dRSti: tathA sthitA |

न इदम् दृश्यम् इदम् किम्चिद् इत्थम् चिद्व्योम संस्थितम् ॥४।३१।४६॥

na idam dRzyam idam kim.cit ittham cit.vyoma saMsthitam ||4|31|46||

सर्वत्र सर्वम् इदम् अस्ति यथा अनुभूतम्

sarvatra sarvam idam asti yathA anubhUtam

न.उ किम्चन क्वचिद् इह अस्ति न च अनुभूतम् ।

na.u kimcana kvacit iha asti na ca anubhUtam |

शान्तम् सद् एकम् इदम् आततम् इत्थम् आस्ते

zAntam sat ekam idam Atatam ittham Aste

संत्यक्त.शोक.भय.भेदम् अतः त्वम् आस्स्व ॥४।३१।४७॥

saMtyakta.zoka.bhaya.bhedam atastvam Assva ||4|31|47||

शिला.उदर.आकार.घनम् प्रशान्तम्

zilA*udarAkAra.ghanam prazAntam

महाचिte रूपम् इदम् स्वम् अच्छम् ।

mahAcite* rUpam idam svam accham |

न एव अस्ति न अस्ति इति दृशौ क्वचित् तु

na eva asti na asti iti dRzau kvacit tu

यत् च अस्ति तत् साधु तदेव भाति ॥४।३१।४८॥

yat ca asti tat sAdhu tadeva bhAti ||4|31|48||

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

On Wed, Apr 21, 2021 at 6:44 PM Jiva Das <das....@gmail.com> wrote:

FM4031 MAGICAL REALITY 1.DC08-09 .z48

https://www.dropbox.com/s/jllujj26f8l0pwj/fm4031%201.dc08-09%20MAGICAL%20REALITY%20.z48%20%28Autosaved%29.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

oॐm

FM.4.31

ON MAGICAL REALITY

VASISHTHA said—

अतः प्रबोधाय तव वच्मि राम महामते ।

ata: prabodhAya tava vacmi rAma mahAmate |

दाम.व्याल.कट.न्यायो मा ते ऽस्त्व् इति तु लीलया ॥४।३१।१॥

dAma.vyAla.kaTa.nyAya:_mA te_astu_iti tu lIlayA ||4|31|1||

.

This example of

Dâma the Rope & Vyâla the Dangerous & Kata of the Mat

is meant to awaken you, Râma, even while it amuses you

.

*Mitra. "It was for your enlightenment {NO. prabodha has little to do with the 1789CE French Revolution & its Enlightenment; and if the term means "light" it would be <prakAsha>; *prabodha is the condition of awakened understanding established thru buddhi.Intellect, that we call Realization} O high minded Râma! that I have related to you the instance of Dâma and Vyâla, that you may derive instruction thereby, and not let it go for nothing as a mere idle story.

*ata: prabodhAya tava from.this for your realishation vacmi I speak, Râma. mahAmate deep thinker, dAma.vyAla.kaTa.nyAya: Dâma the Rope & Vyâla the Dangerous & Kata of the Mat mA te_astu_iti tu lIlayA and not merely for your delight

अविवेक.अनुसंधानाच् चित्तम् आपदम् ईदृशीम् ।

a.viveka.anusaMdhAnAt cittam Apadam IdRzIm |

अनन्त.भव.दुःखाय परिगृह्णाति हेलया ॥४।३१।२॥

ananta.bhava.du:khAya parigRhNAti helayA ||4|31|2||

.

a.vivekAnusaMdhAnAt thru unDiscerning investigation = cittam

the mind being affected = Apadam IdRzIm to such a disaster

= ananta.bhava.du:khAya to the infinite misery of becoming

= parigRhNAti grasping to you = helayA easily

.

*Mitra.2. Following after untruth by slighting the truth, is attended with the danger of incurring endless miseries, which the careless pursuer after it, is little aware of.

हेल् #hel #helA हेला [हेड्.भावे.डस्य लः] Contempt (cf. #avahelA), disrespect •• #helayA हेलया ऽeasilyऽ, without any difficulty or trouble. • sex.play, amorous dalliance (in dram. one of the 20 natural graces [sattva.ja alaMkAra] of the nAyikA) • sport, pastime, carelessness, ease, facility (ibc. and instr. sg. or pl. "in sport", "sportively", "easily", "at once" • tRNa.helayA, "as if it were a straw") y1028042

* a.vivekAnusaMdhAnAt thru unDiscerning investigation = cittam the mind being affected = Apadam IdRzIm to such a disaster = ananta.bhava.du:khAya to the infinite misery of becoming = parigRhNAti grasping to you = helayA easily.

क्व किल_अमर.विध्वंसि.शम्बर.अनीक.नाथता ।

kva kila_amara.vidhvaMsi.zambarAnIka.nAthatA |

क्व ताप.तप्त.जम्बाल.जाल.जर्जर.मीनता ॥४।३१।३॥

kva tApa.tapta.jambAla.jAla.jarjara.mInatA ||4|31|3||

.

where

now

are the strategists?

confounding shambaraऽs forces?

where

is the fish thatऽs wrapped in hot mud

?

.

kva kila amara.vidhvaMsi.zambarAnIka.nAthatA | kva tApa.tapta.jambAla.jAla.jarjara.mInatA

.

*sv. Thus you see the disastrous results that arise from non.wisdom. You see how the invincible demons were utterly defeated and disgraced on account of their ego.sense, which gave rise to fear in their hearts.

क्व धैर्यम् अमर.अनीक.विद्रावण.करम् महत् ।

kva dhairyam amarAnIka.vidrAvaNa.karam mahat |

क्व किरात.महीपाल.क्षुद्र.किम्कर.रूपता ॥४।३१।४॥

kva kirAta.mahIpAla.kSudra.kimkara.rUpatA ||4|31|4||

.

what happened to the courage that could make Immortal armies run

?

Your Eminence

whereऽs

the King of kirAta

Protector of the Earth

in the guise of a servant

?

kva.where dhairya m amara.Immortal/God anIka.troops.vidrAvaNa .kara m mahat kva.where kirAta mahIpAla kSudra .kimkara rUpa.form.tA.ness

.

**tt.n. #kirAta m. pl. N. of a degraded mountain.tribe (inhabiting woods and mountains and living by hunting, having become *shUdras शूद्रs by their neglect of all prescribed religious rites • also regarded as #mlecchas म्लेच्छs • the Kirrhadae of Arrian) MW • In *yoga.vasiShTha [y1015.005] *rAma speaks of #kiratena_iva vagura, "like a trap [laid] by *kirAtas", so about CE10, they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King suraghu, the head of the Kirats who is a friend of the Persian King, ऽParighaऽ "http://valmikiresearch.com/KiraT0vAlmIki.htm • #kirAtI f. a woman of the *kirAta tribe • a low.caste woman who carries a fly.flap or anything to keep off flies • a bawd, procuress, {Madam} .

क्व नाम निर्अहम्कारचित्.सत्त्व.उदार.धीरता ।

kva nAma nir.ahamkAra.cit.sattvodAra.dhIratA |

क्व मिथ्या.वासना.वेशाद् अहम्कार.कु.कल्पना ॥४।३१।५॥

kva mithyA.vAsanA.vezAt ahamkAra.ku.kalpanA ||4|31|5||

.

what about

the nobility & strength of non."I"dentity & Conscious.BeingSo

and how about

the force of false.conditioning that leads to misconceived "I"dentity.

?

अहम्कारम् अतः_राम मार्जयान्तः प्रयत्नतः ।

ahamkAram ata:_rAma mArjayAnta: prayatnata: |

अहम् न किम्चिद् एव_इति भावयित्वा सुखी.भव ॥४।३१।७॥

aham na kim.cit eva_iti bhAvayitvA sukhI.bhava ||4|31|7||

.

so

make an effort

:

wipe.away

this aham.kAra."I"dentity,

rAma

by feeling

"Iऽm not anything whatever!"

be

happy

.

ahamkAra."I"dentity.m atas.from.this/hence, Râma, mArjaya.wipe/polish! antar.within prayatna.effort.tas.after/from | aham.I na.not kiMcit.whatever/somewhat eva.indeed\only/very iti.so/"thus" bhAvayitvA.being.caused.to.become sukhI.happy.bhava.should.become

.

*Mitra.p.7 Therefore, O Râma, be diligent to wipe the sense of your ego from your heart. Try to be happy by always thinking, "This I is nothing."

*jd. ऽIऽ is not anyhow at.all. *sv._. ऽI is nothingऽ_.

*Mitra._. thinking always of the nullity of yourself.

* ahamkAra."I"dentity.m atas.from.this/hence, Râma, mArjaya.wipe/polish! antar.within prayatna.effort.tas.after/from | aham.I na.not kiMcit.whatever/somewhat eva.indeed\only/very iti.so/"thus" bhAvayitvA.being.caused.to.become sukhI.happy.bhava.should.become

अहम्कार.अम्बुद.छन्नम् परमार्थ.इन्दु.मण्डलम् ।

ahamkAra.ambuda.channam paramArtha.indu.maNDalam |

रसायन.मयम् शीतम् अदृश्यत्वम् उपागतम् ॥४।३१।८॥

rasAyana.mayam zItam adRzyatvam upAgatam ||4|31|8||

.

hidden behind a cloud of "I"dentity

the moonshine of the Spirit.Moon thatऽs

cool

like rain after a drought

has dimmed to invisibility

.

ahamkAra."I"dentity.ambuda.raincloud.channa.covered/hidden.m paramArtha.higher.sense.indu.moon.maNDala.sphere/domain.m | rasAyana.elixir .maya.made.m zIta.cold/cool\frost.m a.not.dRzya.percept/object. tva.condition/.ity.m upAgata.being.conditioned/having.happened/approached.m

.

*m.8 The moon of Supreme spiritual truth, becomes invisible being covered by the semi.transparent and cool rain.bearing cloud of ऽahamkāraऽ

*sv.8 The one infinite consciousness, which is of the nature of pure bliss, is eclipsed by the shadow of the ego.sense.

*Mitra.8. The error of egoism like a dark cloud, hidst the bright disk of the moon of truth under its gloom, and causes its cooling beams to disappear from sight.

*AB. … rasAyanamayam Anandaikarasam | amRtamayam_. ||

* ahamkAra."I"dentity.ambuda.raincloud.channa.covered/hidden.m paramArtha.higher.sense.indu.moon.maNDala.sphere/domain.m | rasAyana.elixir .maya.made.m zIta.cold/cool\frost.m a.not.dRzya.percept/object. tva.condition/.ity.m upAgata.being.conditioned/having.happened/approached.m

अहम्कार.पिशाच.अर्ता दाम.व्याल.कटाः त्रियः ।

ahamkAra.pizAcArtA* dAma.vyAla.kaTAstriya: |

गताः सत्ताम् असन्तः_अपि माया.माहात्म्य.दानवाः ॥४।३१।९॥

gatA: sattAm asanta:_api mAyA.mAhAtmya.dAnavA: ||4|31|9||

.

possessed by that pishAcha.Monster

aham.kAra."I"dentity

so

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

all three

have come into existence

altho non.existent

as

mAyA

Illusion.made marvelous dAnava.Demons

.

*m._. moved into a status of existent from their condition of non.being driven by the Titanic power of ऽMāyaऽ (deceptive power).

*Mitra._. they believed their nonentity as positive entity by the excess of their illusion.

*sv. Though the demons dAma, Vyala and Kata were really free from the cycle of birth and death, on account of their ego.sense they had to be subjected to birth and death.

काश्मीरेषु महारण्य.सरसी.वन.पल्वले ।

kAzmIreSu mahAraNya.sarasI.vana.palvale |

अद्य मत्स्याः स्थिता राम शैवाल.लव.लालसाः ॥४।३१।१०॥

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA: ||4|31|10||

.

there

among the kAshmIras

in a great forest

in a river.pond among the trees

now they exist as fishes

rAma,

flitting about a duckweed pond

kAzmIreSu

mahAraNya.sarasI.vana.palvale |

adya matsyA: sthitA* rAma zaivAla.lava.lAlasA:

.

*m.10 O Rāma, they are now lodged in a small pond in the forests of Kashmir, totally given to the aquatic plant called ऽsaivalaऽ

*sv.10 They of whom even the gods were afraid are today miserable fish in a lake in Kashmir.

*Mitra.10. They are now living as fishes in the muddy pool of a lake, among the forest lands of Kashmira, where they are content at present with feeding with zest upon the moss and weeds growing in it. (The watery land of KashmÄ«r is well.known to abound in fishes feeding on aquatic herbs and moss).

RÂMA said—

न_असतः विद्यते भावः_न_अभावः_विद्यते सतः ।

na_a.sata:_vidyate bhAva: na_a.bhAva:_vidyate sata: |

ते ह्य् असन्तः कथम् सत्ताम् सम्पन्ना इति मे वद ॥४।३१।११॥

te hi_asanta: katham sattAm sampannA* iti me vada ||4|31|11||

.

not without BeingSo is Becoming known.to.be

not without Becoming is BeingSo known.to.be

they are not.being

since theyऽre non.existent

how have they attained a state of reality?

answer me that

!

*m. O Sage, what is not cannot come into being. What is cannot_become non existent. How can, then, the nonexistent ones acquire existence. Please let me know.

*Mitra. Tell me sir, how they came to existence when they were nonexistent_before; for neither can a nil {Lat. "nothing"} be an ens {Lat. "being"}, nor an entity become a nonentity at any time.

*sv. Holy sir, dAma, Vyala and Kata were unreal, having been produced by the magic of Sambara. How was it that they became real entities like us?

VASISHTHA said—

एवम् एतन् महाबाहो न_असत् सम्भवति क्वचित् ।

evam etat mahAbAha: na_asat sambhavati kva.cit |

कदाचित् किम्चिद् अप्य् एव बृहत् सम्पद्यते तनु ॥४।३१।१२॥

kadA.cit kim.cit api_eva bRhat sampadyate tanu ||4|31|12||

.

Bullseye, Master.Archer

!

the unreal does not come.to.be

anyhow

anywhen

as anything whatsoever

when thick immensity grows thin

.

*jd. This is the process of <ghana>, like fog appearing and disappearing

in emptiness.

*AS. mahAbAhu is an adjective used to address rAma.

*jd: Literally "Great.arm". I take it as a military title, "Master.Archer".

Râmaऽs arms are said to stretch to his knees, the mark of a great_bowman.

*AS: It is thus, O mighty one (mahAbAho), the unreal never exists (atat na kva.cit sambhavati)! Whatever is real it at times grows from small to large (bRhat sampadyate tanu). This last phrase can also be parsed in reverse large to small! In other words, the appearance and disappearance applies only to real things which appear large or small. I am just now reading (actually listening to) a Science fiction novel "A stranger in a strange land" by R.A. Heinlein and I am reminded of his description of how a martian can make things disappear without_blowing them up. They seem to get smaller and smaller as if going away, except it appears so from all directions!

*m. Once in a way even small things achieve a big form.

*Mitra. But it is possible for a little thing to be great, as for a great one to be reduced to minuteness.

किम् असत् संस्थितम् ब्रूहि किम् तत् सत्_वा_अथ संस्थितम् ।

kim asat saMsthitam brUhi kim tat sat vA_atha saMsthitam |

सम्यg.निदर्शनेन_एव करिष्ये तव बोधनम् ॥४।३१।१३॥

samyak.nidarzanena_eva kariSye tava bodhanam ||4|31|13||

.

what unReality becomes existent

tell me

or

what That is So

and so becomes existent

?

I will make a full explanation for your realization.

.

kim asat saMsthitam what unreality has come to existence?

brUhi tell me

kim tat sat vA or what is that reality

atha saMsthitam and so existent?

samyak.whole/together\fitting/right_by/with nidarzana.appearance/vision/indication/example\refutation.ena eva.only/indeed. kariSye.I.will.make/do tava.of/for.you bodhana.rousing/blossoming/realizing m

.

.

*Mitra.13. Tell me, what non.entity has come to being or what entity has been lasting forever? All these I will explain to you by the best proofs and examples.

RÂMA said—

सन्त एव स्थिताः सन्तो ब्रह्मन् वयम् इमे किल ।

santa* eva sthitA: santa:_brahman vayam ime kila |

दाम.आदyas त्व् असन्तः_अपि वक्षि सन्तः स्थिता अपि ॥४।३१।१४॥

dAma.Adayas tu_asanta:_api vakSi santa: sthitA* api ||4|31|14||

.

but indeed theyऽre existent

being, Sir.brAhmaNa, for us

dAma the Rope and

the rest

altho they donऽt even exist

you say

they are existent in a state of being.

.

santa* eva sthitA: being indeed existent = santa: being = o brAhmaNa = vayam ime kila indeed for us they = dAma the Rope and the rest = tu a.santa: api tho not even existing = vakSi you say = are existent in a state of being santa: sthitA:_api.

.

*m.14 Sri Rāma: O knower of Brahman, those that are existent abide as existent. This is evident to oneself. However, Dāma and the others are said to become existent, though they are nonexistent.

*Mitra.14. Râma answered: "Why sir, all that is existent is ever present_before us as our own bodies, and all things beside ourselves; but you are speaking of Dâma and the demons, as mere nullities and yet to be in existence.

* santa* eva sthitA: being indeed existent = santa: being = o brAhmaNa = vayam ime kila indeed for us they = dAma the Rope and the rest = tu a.santa: api tho not even existing = vakSi you say = are existent in a state of being santa: sthitA:_api.

VASISHTHA said—

यथा दाम.आदyo राम स्थिता माया.मया इति ।

yathA dAma.Adaya:_rAma sthitA* mAyA.mayA* iti |

असत्या एव सत्य.अभा मृगतृष्ण.अम्बु.पूरवत् ॥४।३१।१५॥

a.satyA* eva satyAbhA* mRgatRSNa.ambu.pUravat ||4|31|15||

.

yathA dAmAdayo as dAma the Rope

vyAla the Dangerous

and

kaTa of the Mat, rAma,

they exist

as formations of

mAyA

so

they are unrealities seeming real

like a mirage.ful of water

.

sthitA mAyA.mayA iti |

a.satyA eva satyAbhA mRgatRSNa.ambu.pUravat |

*Mitra. Yes rAma, the non.existent and unreal dAma and others seemed to exist_by mere illusion, like a mirage appears to be full of water by optical illusion.

*sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

तथा_एव_इमे वयम् अपि स=सुर.असुर.दानवाः ।

tathA_eva_ime vayam api sa=surAsura.dAnavA: |

असत्या एव वल्गाmo याम आयाम एव च ॥४।३१।१६॥

asatyA* eva valgAma: yAma* AyAma* eva ca ||4|31|16||

.

tathA eva thus too = ime these = vayam api even us =

sa=surAsura.dAnavA: with Brightlings and Darklings dAnava.s =

asatyA: eva valgAma: tho unreal we dance about =

yAma: AyAma* eva ca the road and its full length.

*Mitra.16. It is in like manner that ourselves, these gods and demigods, and all things besides, are unrealities in fact, and yet we seem to turn about and speak and act as real persons.

*sv. rAma, just as the demons dAma and others were unreal and the products of magic, even so are we and all the gods and others.

#valg

#yam < #yAma: motion, course, going, progress RV. AV. Br. ; a road, way, path ib. ; a carriage, chariot RV. • a 3.hr night.watch < #AyAma: expansion, length (either in space or time), breadth (in mensuration).

अलीकम् एव त्वद्.भावो मद्.भावो ऽ लीकम् एव च ।

alIkam eva tvat.bhAva:_mat.bhAva:_alIkam eva ca |

अनुभूतो ऽप्य् असद्.रूपः स्वप्ने स्व.मरणम् यथा ॥४।३१।१७॥

anubhUta:_api_asat.rUpa: svapne sva.maraNam yathA ||4|31|17||

.

tho the "you".feeling

is a falsely semblance of you

and the "me".feeling

is falsely similar too

even experience thatऽs seen is unreal

like your own death in a dream

.

alIkam eva tvat.bhAva:_mat.bhAva:_alIkam eva ca | anubhUta:_api_asat.rUpa: svapne sva.maraNam yathA

.

*Mitra. My existence is as unreal as thine, and yet it appears as real as we dream our death in sleep.

मृतो बन्धुर् यथा स्वप्ने ऽप्य् अनुभूतो ऽप्य् असन्मयः ।

mRta:_bandhu: yathA svapne_api_anubhUta:_api_asanmaya: |

मृतो ऽयम् इति चेज् ज्ञप्तिर् भवेद् एवम् इदम् जगत् ॥४।३१।१८॥

mRta:_ayam iti cet_jJapti:_bhavet evam idam jagat ||4|31|18||

.

itऽs like seeing a dead relation in a dream

:

tho experienced

itऽs a mode of unReality

"This is dead"

if so envisionmed so the world becomes.

.

mRta:_bandhu.relation: yathA.so/in.this.way whin svapna.dream.e api.even.tho\very anubhUta.experienced.m: api.even.tho\very asanmaya: | mRta: ayam.this iti.so/"thus" cet.if jJapti: bhavet.becoming/would.be

evam.so idam.this.here jagat.world

.

*Mitra.18. As the sight of a dead friend in a dream is not a reality, so the notion of the reality of the world, ceases upon the conviction of its unreality, as that of the demise of the person seen in a dream.

*sv.17.18 All these notions of ऽIऽ and ऽyouऽ, O rAma, are unreal. That you and I are seen to be real entities does not alter the truth; even if a dead person appears before you now, he is still dead!

*m.18 Just like a near relative who is experienced as dead in a dream is still nonexistent, the feeling that ऽhe is deadऽ is also quite proper. Because this world is also of the same nature and kind.

एषा_अतिमूढ.विषय उक्तिः एव न राजते ।

eSA_atimUDha.viSaya* ukti: eva na rAjate |

अभ्यासेन विना_उदेति न_अनुभूतेः_अपह्नवः ॥४।३१।१९॥

abhyAsena vinA_udeti na_anubhUte:_apahnava: ||4|31|19||

.

This saying dows not adorn the words of very stupid people:

without practice it does not arise from the denial of experience

.

eSA.she/it.f. atimUDha.superstupid

.viSaya.domain\sense.object.ukti.saying/speech/word\term eva.only/indeed. *na.no/not rAjate.shining/ruling

abhyAsa.practice/repetition/study/exercise.ena vinA.without udeti.rising na.no/not @t anubhUti.experience/evidential.knowledge

.e: apahnava.concealment/denial

.

*Mitra.19. But such assertions of our nihility are not acceptable to them, who are deluded to the belief of the reality of sensible objects. It is the habit of thinking its reality, that will not listen to its contradiction.

*sv.19.21 However, it is unwise to declare the truth (ऽBrahman alone is realऽ) to the ignorant. For, the reality of the world.appearance, which has become deep.rooted in the heart of the ignorant, will not_be dispelled except through intense enquiry into the purport of the scriptures. One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

*VA. this statement (of non.existence of world) does not appeal to stupid person, denial of perceived (world) does not arise without repeating inquiry. *AS. Even the discussion ~~of this stupid concept~~ (eSA:_atimUDhaviSaye uktireva) is not appropriate (na rAjate). The experience (of worldऽs reality) does not go away without practice (of contemplation on philosophical matters).

*m.19 However this (feeling of unreality) does not sound proper from (the mouth) of an absolute idiot. By habit he is light hearted (and so makes such statement), Without experience nothing becomes valid.

* this is an extremely stupid view it does not illumine: without Practice = udeti it arises = na anubhUte: apahnava: not in contradiction of experience.

* eSA.she/it.f. atimUDha.superstupid .viSaya.domain\sense.object.ukti.saying/speech/word\term eva.only/indeed. *na.no/not rAjate.shining/ruling abhyAsa.practice/repetition/study/exercise.ena vinA.without udeti.rising na.no/not @t anubhUti.experience/evidential.knowledge

.e: apahnava.concealment/denial

निश्चyo ऽन्तः प्ररूढः यः सम्पnno ऽभ्यसनम् विना ।

nizcaya:_anta: prarUDha: ya: sampanna:_abhyasanam vinA |

नाशम् आयाति लोके ऽस्मिन् न कदाचन कस्यचित् ॥४।३१।२०॥

nAzam AyAti loke_asmin na kadA.cana kasya.cit ||4|31|20||

.

nizcaya.uncertainty/doubt: antar.within/inner = prarUDha.grown.up/sprung.from sampanna.produced/accomplished grown, what is effected

abhyasana.repetition/tudy/= abhyAsa

without constant Practice, =

it comes to ruin in this world

nAzam AyAti

loke.in.world/people

asmin.here.na kadAcana.not ¿when/wherever

kasyacit.of ¿whatever

not anywhen from anywhat

nizcaya.uncertainty/doubt

.

*m.20 What is settled belief in one does not occur without constant practice/ reiteration. (Such a belief) does not get destroyed without (proper inquiry).

*Mitra.20. This mistaken impression of the reality of the world, is never to be effaced without the knowledge of its unreality, derived from the Sâstras, and the assuetude of thinking it so.

#ruh #praruh #prarUDha. grown up, full.grown • (ifc.) overgrown with • filled up, healed up • grown, widely spread, become great or strong • old • growing or proceeding from a root, rooted, fastened • arisen or proceeded from (comp.) • .kakSa a. a place where shrubs have grown • .keza a. one whose hair has grown long, having long hair • .mUla a. having roots gone deep

"इदम् जगद् असd ब्रह्म सत्यम्" इty एव वक्ति यः ।

"idam jagat asat_brahma satyam" iti_eva vakti ya: |

तम् उन्मत्तम् इव_उन्मto विमूढो ऽपि हसत्य् अलम् ॥४।३१।२१॥

tam unmattam iva_unmatta:_vimUDha:_api hasati_alam ||4|31|21||

.

"This world is not.So / That_brahman.Immensity is real",

one who says so

seems to be crazy

:

(crazy as the fool who laughs his fill!)

.

"idam.this jagat.world. asat.unreal/not.So Brahman.satya.real/So.m" iti.so/thus._eva.only/indeed. vakti yas.who/which *tam.thatm. unmatta m iva.like/as.if unmatta : vimUDha api.tho/even. hasati.laffing

alam.enuff/assez

.

*m.21 And so even a fool will ridicule a person who says ऽworld is unreal, Brahman is realऽ (without proper authority and inquiry).

*Mitra.21. He who preaches the unreality of the world and the reality of Brahma, is derided by the ignorant as a mad man..

*sv._. One who declares: "This world is unreal; Brahman alone is real" to such ignorant people is laughed at.

अक्षीब.क्षीबyor ऐक्यम् क्व किल_इह_अज्ञ.तज्ज्ञयोः ।

a.kSIba.kSIbayo: aikyam kva kila_iha_ajJa.tajjJayo: |

अन्ध.प्राकाशयोर् बोधे स्याच् छाया.आतपयोर् इव ॥४।३१।२२॥

andha.prAkAzayo:_bodhe syAt_chAyA.Atapayo: iva ||4|31|22||

.

thereऽs no communion of the sober and the drunk = kva kila iha where alas here = bodhe in the understanding = ajJa.tajjJayo: of the unknowing and knowing andha.prAkAzayo: of blindness and illumination = syAt wd be = chAyA.tapayo: iva like shadow and flame.

*m.22 There cannot be unity between one who is drunk and one who is not. Similarly an ignorant person and a wise man of knowledge cannot be united (agree in opinions). Light and shadow cannot mix.

*Mitra.22. The learned and the ignorant cannot agree on this subject, as the drunken and sober men can not meet together. It is one who has the distinct knowledge of light and darkness, that knows the difference between the shade and sunlight. 23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort. 24. It is in vain to preach the doctrine of "to pan," that "Brahma is all" to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions.

*sv. However well you explain to them that ऽAll this is Brahmanऽ, the ignorant cannot comprehend it any more than a corpse can walk. That truth can be experienced only by the wise.

*mo._. kSIbomadirAmatta: akSIba:_vimadastayor aikyam kva syAt |_. ||4|31| ¶ sarvata: parvatAkArA: patitAs te_asurAlaya: / visphoTitAGgacaraNA vam hasantīty | atrAha akSībakSībayo: svAtmAnandAkhyamadhupAnena tadapAnena ca saMsAram prati vismaraNAvismaraNazīlayo: | tajjJAjJayor bodhe anubhave | aikyam paraspara.sammati.rUpam aikyam | kva syAt | na syAd ity artha: | na hi kSībAkSībayor iha bodhe sammati: dṛzyata iti bhAva: | ata* ete hasantīty Azaya: | tayo: kayor iva | chAyAtapayor iva | yathA Andhya.prAkAzarUpayo: chAyAtapayo:_bodhe padArthaprakaTanAkhye bodhe | aikyam na_asti | tathety artha: ||4|31|

VA. indeed, ignorant and wise cannot come to one understanding, like sober and drunk, like darkness and sun (cannot co.exist), and like shade and light.

*AS. This extends the discussion from verse 21 where it is described how a knowledgeable person declaring world unreal and Brahma real comes to be ridiculed as ignorant. However, a knowledgeable person cannot_be a fool. This verse emphasizes that the two concepts cannot come together. How can there be a unity between a sane one and and intoxicated one? How can darkness and light_be combined after knowledge? Or shadow and illumination?

#kSIba (or <kSIva>) mf.A n. (pf. p. Pass. <kSIb> pAN.8.2.55) excited, drunk, intoxicated mbh. R. bhartR. bhp. &c. yathA mada.vazAt_bhrAntAn kSIba: pazyati pAdapAn tathA vikSubdhAn saMsArA: cit prapazyati >kSIba:_madirAmatta: y3.066.008

*jd.22 aikyam akSIba.kSIbayo: the communion of sober and drunk = kva kila iha where alas here = bodhe in the understanding = ajJa.tajjJayo: of the unknowing and knowing andha.prAkAzayo: of blindness and illumination = syAt wd be = chAyA.tapayo: iva like shadow and flame.

यत्नेन_अप्य् अनुभूतो ऽर्थः सत्ये कर्तुम् अपह्नवम् ।

yatnena_api_anubhUta:_artha: satye kartum apahnavam |

अज्ञो ऽन्तश् च न शक्नोति शवम् आक्रमणम् यथा ॥४।३१।२३॥

ajJa:_anta:_ca na zaknoti zavam AkramaNam yathA ||4|31|23||

.

yatnena_api

with effort even

= anubhUta: artha: satye

experienced thing in the real

= kartum apahnavam

and to make denial

= a.jJa: antaz ca na zaknoti

the unKnowing within cannot

= zavam AkramaNam yathA

like a dead man walking.

*jd_*artha = thing, purpose, meaning.

*m.23 An ignorant person cannot (easily) absorb an experience even with great effort. It is like attacking a corpse.

*Mitra.23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort.

*sv. However well you explain to them that <span lang="SA" style="font-family:Mangal,

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