fm3067 ag.01-03 Of THIS and THAT .z82
jivadas
fm3067 ag.01-03 Of THIS and THAT .z82
y3067_ag.01..03 Of THIS and THAT
https://www.dropbox.com/s/q61e300knc5h2tp/y3067_1.ag.01..03%20Of%20THIS%20and%20THAT.docx?dl=0
Oॐm
of
THIS
&
THAT
.
PREFATORY NOTE:
this is a most unusual Canto, in several ways.
it is tersely philosophical in dealing with the subject of the tat and the sat, which I call That and Such (or being.So) in this translation.
"That"
is the brahman.Immensity;
what is So is all that is,
from a crab-louse to the god brahmA.
"Such" is this saMsAra, "That" is the Absolute.
readers should always remember
that my English translation of technical terms
is based on this model of manas.Mind
:
manas.Mind = *buddhi.Intellect + *citta.Affectivity + *ahamkAra."I"dentity.
manas processes the interactions of analysis, emotion, and egoity.
+
a tiny rooming.house is divided into four rooms.
the tenants of three rooms are
buddhi.Intellect,
"aham"kAra."I"dentity,
and the curious citta,
(pron. "chitta" thruout)
whom I call Affection,
tho many call it "mind",
and some "mindstuff".
to equate manas and chitta is not correct.
citta is a client of manas.
as for "I"dentity, study of this book will make that question clear.
buddhi and citta are respectively the analytic and Affective forces.
the fourth room in this odd hotel is the MANager's, manas.Mind.
the tenants pay their rent in service.
buddhi assesses. citta affects (or is an Affection of) chit.Consciousness, a cit.ta.
•-•
in terms of Logic, manas is a self-containing Class {manas, buddhi, citta, ahaMkAra}.
this model asks:
if the guy in the other room, "I"dentity, thinks he's the Manager,
maybe he is.
this canto is tough reading,
since this author
(the Philosopher, rather than the Poet)
is speaking the language of analytical philosophy.
you may rest assured that the Poet will soon begin to illustrate his meaning
—
and certainly the Philosopher will explain himself more than once
(Dasgupta notes somewhere that PP "never tires" of restating his case).
it is unusual, too, in that there are prose passages toward the end.
only a few cantos are without poetic form,
either the standard 32-syllable shloka.Couplet,
or the more elaborate 4-line kAvya forms.
as I have indicated elsewhere,
I share the view of many scholars that vAlmIki is not a single person,
but an Anthill.
the yoga.vAsiShTha, like rAmAyaNa (tho to a far lesser degree)
is
the work of a number of Ants, each adding something new to the text.
but, as I see it, they are all the Anthill vAlmIki; Ants have no names.
I leave it to the dry-bone paNDita.s to give them names or numbers.
readers who have been missing the vAlmIka Poet
must wait for the next Canto,
which will begin the Tale of karkaTI.Crab, the Ogress of the Plague.
oॐm
THIS & THAT
rAma asked—
मनस्त्वयोग्यो जीवोऽयं को भवेत्परमात्मनः ।
कथं वास्मिन्समुत्पन्नः को वायं वद मे पुनः ॥१॥
manas_tu_a.yogya: jIva:_ayam ka: bhavet_parama.Atmana: |
katham vA_asmin_samutpanna: ka: vA_ayam vada me puna: ||1
||
if
as you have said
it is manas.Mind that is this Living.jIva,
that separates from the Supreme Self
then
how is it arisen here?
tell me more about it
!
~AS. What separated life (ka: ayogya: jIva: ayam ) is Manas (which binds as stated at the end of the previous Sarga), how did it arise from the Brahma (katham vA asmin paramAtmana: samutpannaH), who exactly is it ( ka: vA ayama -in relation to Brahma), tell me again (vada me punaH).
~vlm.1 RAMA said:—Leaving the mind please tell me more about the nature of the living soul; what relation it bears to the Supreme soul, how it sprang from the same and what is its essence.
vasiShTha said—
समस्त-शक्ति-खचितम् ब्रह्म सर्वेश्वरम् सदा ।
samasta-zakti-khacitam brahma sarvezvaram sadA |
ययैव शक्त्या स्फुरति प्राप्ताम् तामेव पश्यति ॥२॥
yayA_eva zaktyA sphurati prAptAm tAmeva pazyati ||2
||
broadcasting its power,
the brahman.Immensity, all-sovereign always, by that power,
projects what is got,
and knows it
.
~vwv. 1112. brahman, the Lord of all, is ever full of all powers. It perceives just that as acquired (or present) by which power exactly it becomes manifest (as objects).
~vlm.2 Vasishtha replied:—Know brahmA is omnipresent, and the Lord of all at all times; He manifests himself in whatever attribute he assumes to himself at his free will.
*AS. To me the evident meaning is equipped with all powers. the meaning of inlaid is probably derived from the usage in ratnakhacita = bejeweled.
स्वयम् याम् वेत्ति सर्वात्मा चिरम् चेतनऋऊपिणीम् ।
svayam yAm vetti sarvAtmA ciram cetana-rUpiNIm |
सा प्रोक्ता जीव-शब्देन सा_एव सम्कल्प-कारिणी ॥३॥
sA proktA jIva-zabdena sA_eva saMkalpa-kAriNI ||3
||
what your own AllSelf has long known
—this sentience-in-form—
has the name "Living.jIva"
but it's just a conceptual effect
.
~vlm.3.67.3 the attribute which the universal soul assumes to itself in the form of perception (cetana), is known by the term living soul, which possesses the power of volition in itself.
~vwv. ..., is ever full of all powers. It perceives just that as acquired (or present) by which power exactly it becomes manifest (as objects).
*samasta-zakti-khacitam – the total-power-mixed/appearing — ??? Note the variety in the opinions of three lexicographers. Cappeler [cp.] has *khacita as "glimmering, glittering, shining; inlaid". when Monier-Williams mw. hired cp. as an editor, he appropriated the cp. dictionary selectively. here, he accepts the inlay, but omits the glitter, and adds a "prominent (?);". Apte gave mw. the same treatment, rearranging but adding to the text. here he repeats mw. in the religious senses of rebirth and purity, without noting that these are from a dhatupAtha RootBook only. See #khac in the CGl. for more detail.
स्वभावात्_कारणम् द्वित्वम् पूर्व.संकल्प-चित्_स्वयम् ।
svabhAvAt kAraNam dvitvam pUrva.saMkalpa-cit-svayam |
नाना.आकारणताम् पश्चाद्_याति जन्म-मृति-स्थिते: ॥४॥
nAnA-kAraNatAm pazcAd yAti janma-mRti-sthite: ||4
||
thru its self-nature as the cause of duality,
chit.Consciousness,
(due to its prior conceptions)
is the cause of diversity, and all the states of birth and death
.
~vlm.3.67.4. there are two causal principles combined with the living soul, namely; its predestination resulting from its prior acts and volitions; and its later free will which branch forth severally into the various causes of birth, death and subsistence of [beings].
rAma said—
एवम् स्थिते मुनिश्रेष्ठ दैवम् नाम किम् उच्यते ।
evam sthite munizreSTha daivam nAma kim ucyate |
किम् उच्यते तथा कर्म कारणम् च किम् उच्यते ॥५॥
kim ucyate tathA karma kAraNam ca kim ucyate ||5
||
That being so, best of muni.s, exactly what is daiva.Fate?
likewise, just what is karma?—and, too, what is a kAraNa Cause?
~vlm. Such being the case, tell me what is this predestination...
~vlm.3.67.5. Rama said:—Such being the case, tell me, O thou greatest of sages, what this predestination means and what are these acts, and how they become the causal agents of subsequent events.
vasiShTha said—
स्पन्द-अस्पन्द-स्वभावम् हि चिन्मात्रम् इह विद्यते ।
spanda-aspanda-svabhAvam hi cinmAtram iha vidyate |
खे वात इव तत्-स्पन्दात् स-उल्लासम् शान्तम् अन्यथा ॥६॥
khe vAta iva tat-spandAt sa-ullAsam zAntam anyathA ||6
||
whether of vibrant or nonvibrant nature,
it is known here as measured Consciousness
.
it's like a breeze in your sky,
or else a peaceful brightness
.
~vlm.3.67.6. Vasishtha replied:—the intellect [chit] is possest of its own nature of the properties of oscillation and rest, like the vacillation and stillness of the winds in the air. Its agitation is the cause of its action, otherwise it is calm and quiet as a dead lock-quietus itself.
चित्त्वम् चित्तम् भावितम् सत्-स्पन्द इत्य् उच्यते बुधै: ।
cittvam cittam bhAvitam sat-spanda ity ucyate budhai: |
दृश्यत्व-भावितम् च एतद्-अस्पन्दनम् इति स्मृतम् ॥७॥
dRzyatva-bhAvitam ca etad-aspandanam iti smRtam ||7
||
chit.Consciousness
is the chitta Affection
(just before it is about.to.be).
it is, likewise, the vibration of sat Suchness
—so say the wise—
and is this
yet.to.become
Affecting
objectivity
to be called
a-spandana non.Vibration
.
*jd. In other words, prior to the process of spanda.Vibration, an object exists but does not appear.
~sv. the vibration in the infinite consciousness is not different from that
स्पन्दात् स्फुरति चित्-सर्गो निःस्पन्दाद् ब्रह्म शाश्वतम् ।
जीव-कारण-कर्म-आद्या चित्-स्पन्दस्य-अभिधा स्मृता ॥८॥
spandAt sphurati cit-sargo ni:spandAd brahma zAzvatam |
jIva-kAraNa-karma-AdyA cit-spandasya-abhidhA smRtA ||8
||
the Consciousness-creation emanates thru spanda.Vibration.
without such Vibration it is the eternal brahman
.
Living.jIva, kAraNa.Cause, karma.Causation, and other such Terms
describe the chit-Vibration
.
~vlm.3.67.8. the vibrations of the intellect lead to its continual transmigrations ; and its quietness settles it in the state of the immovable Brahma. the oscillation of the intellect is known to be the cause of the living state and all its actions.
य एव_अनुभव-आत्मायम् चित्-स्पन्दो_अस्ति स एव हि ।
ya eva_anubhava-AtmAyam cit-spando_asti sa eva hi |
जीव-कारण-कर्म-आख्यो बीजम् एतद्-द् हि संसृते: ॥९॥
jIva-kAraNa-karma-Akhyo bIjam etad-d hi saMsRte: ||9
||
what is indeed Atmic Self-experience
—this chit.Vibration—
is indeed
what is called the life-cause=karma.complex
:
the seed of the emergent saMsAra
.
~vwv. That alone, which is merely of the same nature of experience (or cognition), is indeed the throb of Consciousness, named the individual soul, the cause and action. This alone is the seed of worldly life.
कृत-द्वित्व=चिद्.आभास-वशात्_देहम्_उपस्थितम् ।
kRta-dvitva=cid.AbhAsa-vazAt_deham_upasthitam |
सम्कल्पात् द्विविधा-अर्थत्वम् चित्-स्पन्द: याति सृष्टिषु ॥१०॥
saMkalpAt dvividhA-arthatvam cit-spanda: yAti sRSTiSu ||10
||
by.force.of being made a duality
the Conscious-projection of the body appears
out.of a Concept with a twofold sense
:
thus cit-Vibration creates it
.
~vlm.3.67.10. This secondary soul then assumes a luminous form according to the light of its intellect, and afterwards becomes multifarious at its will, and by means of the pulsations of the primary intellect all over the creation.
#sthA -> #upasthA -> #upasthita – assumed (as embodiment), kRta-dvitva=cid.AbhAsa-vazAt_deham_upasthitam, y3067.010.
नाना-कारणताम् यातः_चित्.स्पन्द: मुच्यते चिरात् ।
nAnA-kAraNatAm yAta:_cit.spanda: mucyate cirAt |
कश्चित्_जन्म-सहस्रेण कश्चित्_एकेन जन्मना ॥११॥
kazcit_janma-sahasreNa kazcit_ekena janmanA ||11
||
it's the cause of all this diversity,
but the spanda.Vibration becomes free at last,
after a thousand births,
or even only one
.
~vlm.3.67.11. the pulsative intellect or soul, having passed thru many transformations (or transmigrations), is at last freed from its motion and migration. And there are some souls which pass into a thousand births and forms, while there are others which obtain their liberation in a single birth.
स्वभावात् कारण-अद्वित्वम् चित्_समेत्य_अधिगच्छति । स्वर्ग-अपवर्ग-नरक-बन्ध-कारणताम् शन्ऐ: ॥१२॥
svabhAvAt kAraNa-advitvam cit_sametya_adhigacchati | svarga-apavarga-naraka-bandha-kAraNatAm zanai: ||12
||
according to its self-nature,
chit.Consciousness
without any other cause
attains Heaven,
or Fulfilment,
or bondage in some hell,
soon enough
.
~vlm.3.67.12. So also the human soul being of its own nature prone to assume its dualism of the motive intellect, becomes by itself the cause of its transmigration and sufferings, as also of its transient bliss or misery in heaven or hell.
~AS. The meaning of kAraNAdvitvam needs to be clarified. kAraNa+advitvam = non separation from kAraNa. Thus, it is saying that by its very nature cit becomes one with the "cause" and ends up gradually as the reason for attaining Heaven, Liberation, Hell, bondage etc. In other words, the pure cit gets reflected into "ordinary purposeful desires"!
हेम्नि_इव कटक-आदित्वम् काष्ट-लोष्ट-समस्थितौ । देहे तिष्ठति नानात्वम् जडे भाव-विकारजम् ॥१३॥
hemni_iva kaTaka-Aditvam kASTa-loSTa-samasthitau | dehe tiSThati nAnAtvam jaDe bhAva-vikArajam ||13
||
as bracelets are of gold,
as mud and a clod of earth are the same thing
—
in the inert body,
variety resides,
born of feeling
.
~vlm.3.67.13. As the same gold is changed to the forms of bracelets and other things, and as the same gross matter appears in-the different forms of wood and stone; so the uniform soul of God appears as multiform according to his various modes and attributes.
~AS. the adjective jade is meant to go with dehe. In the material body (jade dehe) in the same state as a stick or clod (kASThaloSThasamasthitau), there is variation (nAnAtvam tiSThati) arising out.of changes of emotions (bhAvavikArajam).
अजातम् अप्य् असद्-रूपम् पश्यति_इदम् मनो-भ्रम: । जात: स्थितो मृतो_अस्मि_इति भ्रम-आर्त: पत्तनम् यथा ॥१४॥
ajAtam apy asad-rUpam pazyati_idam mano-bhrama: | jAta: sthito mRto_asmi_iti bhrama-Arta: pattanam yathA ||14
||
altho unborn, altho unreal in form
seeing this Mind-delusion
"I'm born / I'm in business / I'm dead"
:
stung by this Mind-delusion you see saMsAra City so
.
~vlm.3.67.14. It is the fallacy of the human mind, that views the forms as realities, and causes one to think his soul which is freed from birth and form, to be born, living and dead, as a man sees a city to rise and fall in his delirium (the appearances and forms of things are objective and false fabrications of the intellect).
अहम् मम_इत्य् असद्रूपम् एव चेत: प्रपश्यति । अदृष्ट-परमार्थत्वाद् आशा-विवश-संस्थिति ॥१५॥
aham mama_ity asadrUpam eva ceta: prapazyati | adRSTa-paramArthatvAd AzA-vivaza-saMsthiti ||15
||
"I" / "mine"
—
these are unreal forms
:
but thus chetas.Affectivity assumes itself
—not its higher meaning—
committed to what it had hoped.for
.
~vlm.3.67.15. the varying intellect erroneously conceives its unreal egoism and meitatem as realities, from its ignorance of its unity with the unchangeable reality of God, and also from its felicity of enjoyments peculiar to its varied state.
~sv.3.67.15 When there is movement of thought one does not see the truth; and then there is the feeling of 'I am', 'This is mine' etc.
मथुर-अधिपते राज्ञो यथा श्वपच-संभ्रम: ।
आसीद् एवम् हि चित्तस्य स्फुरतीयम् जगत्स्थिति-: ॥१६॥
mathura-adhipate rAjJo yathA zvapaca-saMbhrama: |
AsId_evam hi cittasya sphuratIyam jagat-sthiti-: ||16
||
the Overlord of `mathura
had a delusion
:
he thought he was an outcaste Dogeater
:
like that,
it is the affective vibration of `chitta
that makes the world-State
.
~jd. the Overlord _is_ mathura, just as Marc Antony is Rome, and Egypt his pleasure.girl.
~vlm.3.67.16. As Lavana the King of Mathura, falsely deemed himself as a ChandAla, so the intellect thinks on its own different states of existence and that of the world; (from its desire of enjoying its pleasures which are deeply rooted in itself).
सर्वम् एव मनोमात्र-भ्रान्त्य् उल्लास-विजृम्भणम् । इदम् जगत्तया रम प्रस्फुरत्य् अम्बुभङ्ग-वत् ॥१७॥
sarvam eva manomAtra-bhrAnty ullAsa-vijRmbhaNam | idam jagattayA rama prasphuraty ambubhaGga-vat ||17
||
this everything.at.all is just a mind.constructed delusion,
a wonderful expansion
.
this worldfulness,
rAma
—
it expands,
it lands
:
like a breaking wave
!
~vlm.3.67.17. All this world is the phantom of an erroneous imagination, O Rama! it is no more than the swelling of the waters of the deep. (the world is the expansion of the self-same soul and its evolution is the volition of Brahma).
सिवात्प्राक्कारणात्पूर्वम् चिच्चेत्यकलनोन्मुखी ।
zivAt_prAk.kAraNAt_pUrvam cic.cetya-kalanA-unmukhI |
उदेति सौम्याज्जलधे: पतःस्पन्दो मनागिव ॥१८॥
udeti saumyAjjaladhe: pata:spando manAg_iva ||18
||
from former happy prior acts,
the Consciousness becomes a conceptual imagining,
arising in the moonlit ocean
as a bit of the spanda-spray of the splashing waves
.
~vwv. At first, Consciousness, which is on the point of cognising objectsto be known, rises from `shiva, the foremost cause, as the movement of water (is produced) in a small degree from the serene ocean.
स्फुरणाज् जीव-चक्रत्वम् एति चित्त-उर्मिताम् दधत् ।
sphuraNAj_jIva-cakratvam eti citta-urmitAm dadhat |
चिद्-वारि-ब्रह्म-जलधौ कुरुते सर्ग-बुद्धदान् ॥१९॥
cid-vAri-brahma-jaladhau kurute sarga-buddhadAn ||19
||
out.of its throbbing `sphuraNa
the jIva-Life center becomes waves of Affective thought,
flowing into the cit-waters of the ocean,
the brahman.Immensity ,
making these sarga.Creation-bubbles
.
~vwv. 1061/3.67.19. In the ocean of brahman (or Ultimate Reality), the water of Consciousness, on account of its throbbing, attains to the state of a (rotating) wheel in the form of the #jIva (or individual soul which transmigrates), possessing the wave-nature of the mind (or thought), and produces the bubbles of creation.
~vlm.3.67.19. the intellect is as the water in the wide expanse of Brahma; its inflation raises the waving thoughts in the mind, resembling the bubbles of water, and produces the revolutions of living souls like eddies in the sea of this world.
स्वस्थ: सौम्य समस्य_एतd_यत् सिंहस्य विजृम्भणम् ।
svastha: saumya samasya_etad_yat simhasya vijRmbhaNam |
ब्रह्मण: संवित्-आभासः_तत् संचेत्यम्_इव स्वयम् ॥२०॥
brahmaNa: saMvit-AbhAsa:_tat saMcetyam_iva svayam ||20
||
a self-state,
dear boy,
like the yawning roar of a lion,
as the Awareness-projection
of the brahman.Immensity
:
thus is the self to be conceived
.
~vlm.3.67.20. Know thy soul, O gentle RAma! as a phenomenon of the all pervading Brahma, who is both the subject and object of his consciousness, and who has posited in thee a particle of himself, like the breath of a mighty lion.
*AS. saMcetya means one that can be perceived. Thus, the abstract Brahma is also the same as the visible perception! By the way, samasya means having put together. [jd: I read it rather as <sama> in agreement with simha.] yat simhasya vijRmbhaNam es the grand view: a more common word is simhAvalokana. Here, it has the sense of "in summary, this is what the big picture is!" the word svastha: does not mean your self-state. It is an adjective of the AbhAsa in the next line.
#saMcit – sam>cit —¶mw* - 4. (only pf. p. P. saMcikitvas, and 3. pl. pf. A. saMcikitre and saMcikitrire), to observe together, survey, notice RV.; to agree together, be unanimous ib.: Caus. saMcetayati (-p.p.- saMcetayamAna), to observe, be aware of. perceive MW. —¶jd – saMcetya to be considered, directly conceived, <imAm nairuttarIm dazAm saMcetya zrIbhagavatpAdair api siddhAntitam> vij.bh. — <brahmaNa: saMvid-AbhAsas tat saMcetyam iva svayam> y3067.020 —
चित्-संवित्त्या_उच्यते जीव: संकल्पात्_स मनस् भवेत् । बुद्धिः_चित्तम्_अहंकार: माया_इति_आदि_अभिधम् तत: ॥२१॥
cit-saMvittyA_ucyate jIva: saMkalpAt_sa manas bhavet | buddhi:_cittam_ahaMkAra: mAyA_iti_Adi_abhidham tata: ||21
||
with Consciousness-Awareness
it
is called
जीव
the Living.jIva
and
after its conception
मनस्
manas.Mind appears with its
बुद्धि
buddhi.Intellect
+
चित्त
citta.Affection
+
अहम्कार
"aham"kAra."I"dentity
=
माया
mAyA.Illusion, as it's known
.
~vlm.3.67.21. the intellect with its consciousness, constitutes the living soul, and that with the will forms the mind; its knowing power is the understanding, and its retentiveness is called its memory: its subjectivity of selfishness is styled egoism, and its error is called mAyA or delusion.
तन्मात्र-कल्पना पूर्वम् तनोति_इदम् जगन् मन: । असत्यम् सत्य-संकाशम् गन्धर्व-नगरम् यथा ॥२२॥
tanmAtra-kalpanA pUrvam tanoti_idam jagan mana: | asatyam satya-saMkAzam gandharva-nagaram yathA ||22
||
as material imagining
first of all
manas.Mind
extends this world
as
something not.So that seems to be So,
a city of gandharvas in a dream
.
~vlm.3.67.22. the mind by its imagination stretches out this world, which is as false as the phantom of Utopia Gandharva-nagaram or an air drawn city.
~AS. Just by that formative action (tanmAtra-kalpanA-pUrvam) the mind forms this world (mana: idam jagat tanoti), unreal, yet with appearance of reality (asatyam satya-saMkAzam), like a Gandharva city!
यथा शून्ये दृश: स्फारान् मुक्तावल्य्-आदि.दर्शनम् । यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृति: ॥२३॥
yathA zUnye dRza: sphArAn muktAvaly-Adi.darzanam | yathA svapne bhramaz caiva tathA cittasya saMsRti: ||23||
as in the emptiness
thru
the expansion of visual perception
we see pearls and the like things
—as in dream and delusion too—
thus is the transmigration of chitta, the Affective mind
.
~vlm.23. the objective knowledge of the world in the mind, is as false as the appearance of chains of pearls in the sky, and as the visionary scenes in a dreaM (the objective is the feigned fabrication of the mind, and therefore unreal).
शुद्ध_ आत्मा नित्य-तृप्त_ इव शान्त: समस्थित: । अपश्यन्_पश्यति_इव_इमम् चित्त-आख्यम् स्वप्न-विभ्रमम् ॥२४॥
zuddha_ AtmA nitya-tRpta_ iva zAnta: samasthita: | apazyan_pazyati_iva_imam citta-Akhyam svapna-vibhramam ||24
||
the pure self,
as.if
ever-satisfied, peaceful, equanimous
—tho unseeing—
seems to see
&
then
it is called citta, the Affective mind
.
it's the delusion of a dream
.
~vlm.3.67.24. the soul which is ever pure and self sufficient in its nature, and remains in its own state of tranquility; is not perceived by the perverted mind dwelling on its delusive dreams.
~AS. the pure self (zuddha AtmA), peaceful in an equanimous state (zAnta: samasthitaH) as if eternally content (nityatRpta: iva), tho he does not see (apazyan), appears to observe (pazyati iva), this dreamlike illusion (svapna-vibhramaH) called mind (cittAkhyaH).
संसृतिर् जग्रद् इत्य् उक्तम् स्वप्नम् विदुर् अहंकृतम् ।
saMsRtir jagrad ity uktam svapnam vidur ahaMkRtam |
चित्तम् सुषुप्त-भाव: स्याच् चिन्मात्रम् तुर्यम् उच्यते ॥२५॥
cittam suSupta-bhAva: syAc cinmAtram turyam ucyate ||25
||
the saMsAra current is said to be Waking;
Dream is known as the Affect of "I"dentity;
citta.Affection is based on the Sleep state;
the Fourth
is the Measure of Consciousness
.
~sv. the world-appearance is the waking state of consciousness; egotism is the dreaming state; the mind-stuff is the deep sleep state; and pure consciousness is the fourth state or uncontradicted truth.
#cinmAtra – cit-only, pure cit-Consciousness; the Fourth State, saMsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate, y3067.025 —
~vlm.3.67.25. the objective world is referred to waking—JAgara,[typo f. JAgata] because it is perceived in the waking state of the soul; and the subjective mind is allied to sleep—swApa, because the mind is active during the sleeping and dreaming states. the ego is related to deep sleep—susupta, when we are unconscious of ourselves, and the fourth or pure Intellect—turiya or turya, is the trance or hybernation of the soul.
अत्यन्त-शुद्धे सन्मात्रे परिणाम-निऋअमयम् । तुर्यातीतम् पदम् तत् स्यात् तत्स्थो भूयो न शोचति ॥२६॥
atyanta-zuddhe sanmAtre pariNAma-niRamayam | turyAtItam padam tat syAt tatstho bhUyo na zocati ||26
||
in the totally-pure,
in the sat.Suchness,
without any change or alteration,
is the state beyond the Fourth
.
seated in That,
there is no longer any grief
.
~vlm.3.67.26. That which is above these four conditions, is the state of ultimate bliss ecstasis; and it is by reliance on that supremely pure essence of God, that one is exempted from all his causes of grief and sorrow (in his ecstatic delight).
तस्मिन्_सर्वम्_उदेति_इदम् तस्मिन्-न्_एव प्रलीयते । न च_इदम् न च तत्र_इदम् दृष्टौ मुक्तावली यथा ॥२७॥
tasmin_sarvam_udeti_idam tasmin-n_eva pralIyate | na ca_idam na ca tatra_idam dRSTau muktAvalI yathA ||27
||
in That
all This arises
&
in That also
it is subsumed,
tho it is neither this nor there,
but is like spots before the eye
.
~vlm.3.67.27. Everything is displayed in Him and all things are absorbed in Him also; this world is neither a reality here or there; it presents only the false appearance of strings of pearls in the sky. (Sensible forms are empty appearances, and are only believed as real by materialists).
अरोधकत्वात् खम् हेतुर् यथा वृक्ष-समुन्नते: ।
a-rodhakatvAt_kham hetur_yathA vRkSa-samunnate: |
अकर्ता_अपि तथा कर्ता चेतन-अब्धिर् जगत्-स्थिते: ॥२८॥
akartA_api tathA kartA cetana-abdhir_jagat-sthite: ||28
||
your personal kha.space is the cause
:
it is like a growing tree
—a nonDoer yet it's a Doer—
the ocean of awareness of the World-State
.
~vlm.... the empty air is said to be the receptacle of the rising trees.
because of its not being restrained,
संनिधानाद् यथा लौह: प्रतिबिम्बस्य हेतुताम् ।
saMnidhAnAd yathA lauha: pratibimbasya hetutAm |
यात्य् आदर्शस् तथैव_अयम् चिन्मयो_अप्य् अर्थ-वेदने ॥२९॥
yAty Adarzas tathaiva_ayam cinmayo_apy artha-vedane ||29
||
as a polished.metal-mirror
becomes the cause of reflection,
so too this chit-construct is seen
apart in the grasping of things
.
बीजम् अङ्कुर-पत्रादि-युक्त्या यद्वत् फलम् भवेत् । चिन्मात्रम् चित्त-जीवादि-युक्त्या तद्वन् मनो भवेत् ॥३०॥
bIjam aGkura-patrAdi-yuktyA yadvat phalam bhavet | cinmAtram citta-jIvAdi-yuktyA tadvan mano bhavet ||30
||
just as a seed,
thru its con.nexion
with its sprouts and leaves,
becomes a fruit,
just thus the elemental cit,
thru its con.nexion
with citta.Affection and the Living.jIva,
becomes manas.Mind
.
~vlm.3.67.30. these sensations are conveyed to the mind, and thence again to the living soul and intellect, in the same manner as the roots supply the sap to the stem, and thence to the branches, and lastly to the fruits of trees. (i. e. the Divine Intellect is the last receptacle of the impressions of the senses).
स्वतस् बीज-फला विप्रुड् यथा बीजम् पुनर् भवेत् ।
svatas bIja-phalA vipruD yathA bIjam punar bhavet |
तथा चिच् चेत्य-चित्त-आदि त्यक्त्वा स्वस्था न तिष्ठति ॥३१॥
tathA cic cetya-citta-Adi tyaktvA svasthA na tiSThati ||31||
यद्य् अप्य् अबोधे बोधे वा बीज-अन्तस् तरु-बीजयो: ।
yady_apy_a.bodhe bodhe vA bIja-antas_taru-bIjayo: |
इयान्-भेदो_अस्ति न जगद्-ब्रह्मणोर् अपि चित्तयो: ॥३२॥
iyAn-bhedo_asti na jagad-brahmaNor_api cittayo: ||32
||
as
on.its.own
a fruiting seed
again
becomes a seed
so
chit.Consciousness,
no longer conceiving and affecting things
yet
does not rest in an identity,
whether within or without its bodha.Realization
.
within a seed there is no such distinction as Tree and Seed,
nor of the affectations of World and *brahmA
.
~vlm.3.67.31. As the seed produces the fruit, and the same contains the seed in itself; so the intellect [cit] producing the mind [citta] and its thoughts [cetya] can not get rid of them; but is contained in, and reproduced by them in successive transmigrations. • 32. But there is this difference between the insensible seed and sensible intellect, that the former is continually productive of one another, while the latter ceases in its process upon its attainment of, liberation; yet the ideas of the creator and creation are reproductive of each other adinfinitum.
#prus – to sprinkle -> #vipruS – to ooze -> #vipruS, #vipruT, #vipruD -f.- a drop (of water), spark (of fire), speck , spark , small bit , atom AV. &c. &c. • -pl.- (with mukhyAH:) drops falling from the mouth while speaking, sputter, *mn. •-• #ambhu-vipruS - (of water), na tad*AjJA: padam prApu: bhasmani iva ambu-vipruSa: || y5046.026.
तथापि व्यज्यते बोधे सत्य-आत्मकम् अखण्डितम् । रूप-श्रीर्_इव दीपेन चिन्मात्र-आलोक-रूपि यत् ॥३३॥
tathApi vyajyate bodhe satya-Atmakam akhaNDitam | rUpa-zrIr_iva dIpena cinmAtra-Aloka-rUpi yat ||33
||
and thus indeed the Such-nature pervades
in its bodha.Realization
:
unbroken
:
it is a luminous form like a candle.flame,
but formed of cit-light
.
*jd. tathA api – Thus indeed — vyajyate – pervades — bodhe – in Bodha Realization —
satya-Atmakam – the Such-nature — akhaNDitam – unbroken — rUpa-zrIr_iva dIpena – a luminous form like a candle — cin-mAtra.Aloka=rUpi yat – cit-only.light=form, which —
#vyaJj -> #vyaJj -> #vyajyate – makes clear, as a *vyaJjana consonant modifies the vowel sound.
यद्यन् निखन्यते भूमेर् यथा तत्तन् नभो भवेत् ।
yadyan nikhanyate bhUmer yathA tattan nabho bhavet |
या या विचार्यते विद्या तथा सा सा परम् भवेत् ॥३४॥
yA yA vicAryate vidyA tathA sA sA param bhavet ||34
||
whatever
hole you dig,
an emptiness of earth
is what you get
.
whatever
knowledge you dig.into
surely
becomes the Supreme
.
~vlm. As the ground which is dug presents a hollow, so the reasoning of every system of sound philosophy establishes the existence of the transcendental void as the cause of all.
स्फटिक-अन्तः-सन्निवेश: स्थाणुता_अवेदनाद् यथा ।
sphaTika-anta:-sanniveza: sthANutA_avedanAd yathA |
शुद्धे_अ-नाना_अपि नाना_इव तथा ब्रह्म-उदरे जगत् ॥३५॥
zuddhe_a-nAnA_api nAnA_iva tathA brahma-udare jagat ||35
||
it is
as.if in a crystal there were pillarhood;
it is
as.if from the lack of knowing in clarity, the unvarious were various
&
thus in the belly of brahmA* the Immense is the world
.
* or, in the womb of the brahman.Immensity.
~vwv.1304/3.67.35. As there is the entry (of trees and the like) within a crystal (by reflection) on account of not knowing its fixity, so, the world appears in the pure interior of brahman as if it is different, tho it is not different.
~vlm.35. As a prismatic crystal represents various colours in its prisms, without being tinged by the same; so the transparent essence of Brahma shows the groups of worlds in its hollow bosom without its connection with them.
ब्रह्म सर्वम् जगद्-वस्तु पिण्डम् एकम् अखण्डितम् ।
brahma sarvam jagad-vastu piNDam ekam akhaNDitam |
फल-पत्र-लता-गुल्म-पीठ-बीजम् इव स्थितम् ॥३६॥
phala-patra-latA-gulma-pITha-bIjam iva sthitam ||36
||
the brahman is this entire substantial world,
one continuous body,
situate like the seed that seats the fruit and vines and shrubs
.
~vwv.1305. All the things of the world, taken as one unbroken (or undifferentiated) mass, are brahman existing as the seed, which is the seat of the fruits, leaves, branches and bushes.
~AS. I would suggest "one continuous body of the whole world." the example is that of the earth (pITha) where all the plant material lives and grows but the earth is just a base, separate from it!
~vlm.3.67.36/37. the universal soul is the source, and not the substance of all these vast masses of worlds; just as the seed is the embryo, and not the matter of the trees and plants and their fruits and flowers that grow from the same.
rAma said—
अहो चित्रम् जगद् इदम् असत् सद् इव भासते । अहो बृहद् अहो स्वस्थम् अहो स्फुटम् अहो तनु ॥३७॥
aho citram jagad idam asat sad iva bhAsate | aho bRhad aho svastham aho sphuTam aho tanu ||37
||
O
what a wonder is this world
—
what is unreal appears to be a reality
!
it is oneself situate in the Immensity,
how clear it is,
the person that manifests
!
~vlm. Oh how wonderful is this world, which presents its unreality as a reality in all its endless forms unto us; and tho situated in the Divine self, appears to be quite apart from it. O how it makes its minuteness seem so very immense to us. (What are these worlds but as particles subsisting in the divine essence, when they are compared with the immensity of the Divine spirit and mind—the finite with the Infinite).
ब्रह्मणि प्रतिभास-आत्मा तन्मात्र-गुण-गोलक: ।
brahmaNi pratibhAsa-AtmA tanmAtra-guNa-golaka: |
अवश्याय-कण-आभासो यथा स्फुरति तच्छ्रुतम् ॥३८॥
avazyAya-kaNa-AbhAso yathA sphurati tacchrutam ||38
||
in the brahman.Immensity
as
the luminescent self
that combines
tanmatra.Elements guNa.Qualities,
like a dew-drop's glitter,
That brahman is known
.
~vlm.3.67.37/38. RAma said:—Oh how wonderful is this world, which presents its unreality as a reality in all its endless forms unto us; and tho situated in the Divine self, appears to be quite apart from it. O how it makes its minuteness seem so very immense to us. (What are these worlds but as particles subsisting in the divine essence, when they are compared with the immensity of the Divine spirit and mind—the finite with the Infinite).
~vlm.3.67.39. I see how this shadowy scene of the world appearing in the Divine soul, and becoming as an orb, by virtue of the ideal tanmatras or an particles of the divine essence in it. I find it as a snow ball or icicle made of frozen frost.
यथा_असौ याति वैपुल्यम् यथा भवति च_आत्मभू: ।
yathA_asau yAti vaipulyam yathA bhavati ca_AtmabhU: |
यथा स्वभाव-सिद्ध-अर्थात् तथा कथय मे प्रभो ॥३९॥
yathA svabhAva-siddha-arthAt tathA kathaya me prabho ||39
||
as it comes to expansion,
just how does it
_become_
this Self-Ground,
seating our selfNature
—
tell me about that,
Lord.bhagavan
.
~vlm.3.67.39. Now tell me Sir, how the spiritual particles increases in bulk, and in what manner the body of the self born BrahmA was produced from Brahma. Say also in what manner do these objects in nature come to existence in their material forms. (BrahmA the Demiurgus was an emanation of God according to Gnostics; and Vaiswanara was the same as the soul of the world according to Plotinus).
vasiShTha said—
अत्यन्त-असंभवद्-रूपम् अनन्यत्स्वस्वभावत: ।
atyanta-a.sambhavad-rUpam an.anyat-sva.svabhAvata: |
अत्यन्त-अननुभूतम् सत्-स्वनुभूतम् इव_अग्रत: ॥४०॥
atyanta-an.anubhUtam sat-sva.anubhUtam_iva_agrata: ||40
||
it is a form of boundless unBecoming,
without anything else,
nor coming from self-nature.
it is only boundless nonExperiencing,
as.if something self-produced
.
~vlm.3.67.40. Vasishtha replied:—Too incredible is this form and without a parallel, which sprang of itself from its own essence. It is altogether inconceivable how some thing is produced of its own conception.
Øtt.part. #atyanta- - "beyond bounds"; excessive • endless • absolute, perfect • #atyantam -ind.- excessively, &c. • completely; to the end — #atyantAya -ind.- for ever, perpetually •-• #atyantAbhAva: - absolute non-existence. • #atyantaga -adj.- going very much or very fast (exceeding the speed limit!) • #atyantagata -adj.- completely pertinent; always applicable; gone forever • #atyantagati -f.- complete accomplishment; (in Gr.) the sense of 'completely' • #atyantaguNin -adj.- having extraordinary qualities • #atyantasamparka - excessive sexual intercourse +
उल्लास-फुल्लो फुल्ल-अङ्ग इति बाल-हृदि स्फुटम् । यथा_उदेति तथोदेति परे ब्रह्मणि जीवता ॥४१॥
ullAsa-phullo phulla-aGga iti bAla-hRdi sphuTam | yathA_udeti tathodeti pare brahmaNi jIvatA ||41
||
as
an arousing flower-branch,
—just so—
so it arises, in a flash, in a boy's heart
—
and so also
it arises in the Supreme brahman.Immensity
as
Life
.
~vlm. Just fancy, O RamA! how the unexpanded phantom of a Vetala or ghost, swells in bigness to the sight of fearful children; and conceive in the same manner the appearance of the living spirit from the entity of Brahma.
मान-मेय-आत्मिका शुद्धा सत्या_एव_असत्यवत् स्थिता ।
mAna-meya-AtmikA zuddhA satyA_eva_asatyavat sthitA |
भिन्ना_इव च न भिन्ना स्याद् ब्रह्मणो बृंहण-आत्मिका ॥४२॥
bhinnA_iva ca na bhinnA syAd brahmaNo bRMhaNa-AtmikA ||42
||
its nature is of measurable measure,
and pure;
and it is what-is.So indeed,
but situate as.if not.So;
it is as.if divided,
yet undivided:
just so is the immense nature of the brahman.Immensity
.
~vlm.p.42 Just imagine, O rAma, how the unexpanded phantom of a vetala ghost swells huge in the sight of fearful children. Then in the same manner imagine the appearance of the living spirit from the entity of Brahma.
यथा ब्रह्म भवत्य् आशु जीव: कलन-जीवित: । तथा जीवो भवत्य् आशु मनो मनन-वेदनात् ॥४३॥
yathA brahma bhavaty Azu jIva: kalana-jIvita: | tathA jIvo bhavaty Azu mano manana-vedanAt ||43
||
as the brahman becomes,
it is at once the Living.jIva—
is
a fragment of the life-process.
And as the `jIva becomes,
it is at once manas.Mind,—
thru knowing its own mentations
.
~vlm.3.67.42/3. This living spirit was a development of Brahma—the universal soul; it was holy and a commensurable and finite being, and having a personality of its own; it remained as an impersonal unreality in the essence of the selfexistent God. Being separated afterwards from its source, it had a different appellation given to it.
अस्त-निमेषो_अनुभवत्य् अवश्याय-कण-उपमम् ।
संवेदनात्मकम् काल-कलितम् कान्तम् आत्मनि ॥४५॥
cittam tanmAtra-mananam pazyaty Azu svarUpavat |
eSa sadyo_anila-lava-prakhya: sphurati kha-antare ||44
||
the chitta.Affection
when it mentates That and its elements
knows quickly, as its self-nature, all This at once
:
so, inwardly knowing the element of Air in kha.space, it flashes kha.Sky
.
~vlm.3.67.44. As Brahma the all extended and infinite soul, became the definite living soul at will; so the living spirit, became the mind by its volition afterwards.
अस्त-निमेषो_अनुभवत्य्_अवश्याय-कण-उपमम् ।
सम्वेदन-आत्मकम् काल-कलितम् कान्तम्_आत्मनि ॥४५॥
asta-nimeSo_anubhavaty_avazyAya-kaNa-upamam |
saMvedana-Atmakam kAla-kalitam kAntam_Atmani ||45
||
when
citta.mind affectively mentates
That
&
its elements,
it quickly knows,
as its self-nature,
all This at once
.
so,
inwardly knowing the element of Air in its kha.space,
it projects a personal kha.Sky
.
and it becomes a momentary state
—a drop of dew—
but, too,
cognitive by nature, measured by time, delighting in itself
.
~vlm.3.67.45. the wakeful living god (who had no twinkling of his eyes), whereby we measure time was yet conscious of its course by means of his thoughts; and had the notion of a brilliant icicle of the form of the future mundane egg in his mind.
"अहम् किम्" इति शब्द.अर्थ-वेदना-अभोग-संविदम् ।
"aham kim" iti zabda.artha-vedanA-abhoga-saMvidam |
संविदम् तत्त्व-शब्द-अर्थम् जीव: पश्यति सार्थकम् ॥४६॥
saMvidam tattva-zabda-artham jIva: pazyati sArthakam ||46
||
"I am ..."
what?
Though it lacks awareness of the meaning of such words,
the Living.jIva comes to know the meaning
as Thatness, its truth
.
~vwv.519/46 the individual soul perceives (or experiences) the knowledge without the possession of the feelings arising out.of words and their meanings such as "what am I?" (and then), the knowledge in the form of primary principles and meanings of words along with objects.
~vlm.3.67.46. then the living soul felt in itself the sense of its consciousness, and by thinking 'what am I,' was conscious of its egoism.
~AS. Awareness (saMvid) of "what I am" without the explicit meaning of the words (aham kim iti zabdArtha-vedanA-abhoga). the self awareness arises without any analytical knowledge, then it is followed by the "tattvArtha".
~sv.46 40-46 Whatever the mind thinks of, that alone it sees.
तादृक्ष-वेदनात् सो_अथ रस-शब्दार्थ-वेदनम् ।
tAdRkSa-vedanAt so_atha rasa-zabdArtha-vedanam |
भाविजिह्वार्थ-नाम्ना_एकदेशो_अनुभवति क्षणात् ॥४७॥
bhAvijihvArtha-nAmnA_ekadezo_anubhavati kSaNAt ||47
||
and so knowing That once again,
it knows the sensation of Taste
that quickly will be localized by the becoming of the tongue
.
~sv. After this, one by one the jIva acquires the sense-organs — the tongue, the eyes, the nose, the sense of touch, etc.
~vwv.520/47 then, that (individual soul) on account of such perception (or ego-consciousness), instantly experiences the feeling in the form of the meaning of the word "taste" in one place, with the name of the object of experience of the tongue to be (in future).
~vlm.3.67.47. This god next found in his understanding the knowledge of the word taste, and got the notion of its becoming the object of a particular organ of sense, to be hereafter called "the tongue."
तादृक्ष-वेदनात् तेज: शब्दार्थ-उन्मुखताम् गत: ।
tAdRkSa-vedanAt teja: zabdArtha-unmukhatAm gata: |
भविष्यन् नेत्र-नाम्ना_एकदेशे भवति भासनम् ॥४८॥
bhaviSyan netra-nAmnA_ekadeze bhavati bhAsanam ||48
||
knowing That as tejas.Radiance,
having come to the utterance of sound,
it will become
"Eyes"
—
and thus a onewhere emanation defines a place
.
~vwv.521/48 (Again, the individual soul), on account of such perception (or ego-consciousness), arriving at the state intent on the meaning of the word "light", exists shining in one place with the name eye which is about to be.
~vlm.3.67.48 the living soul then found out in his mind the meaning of the word 'light,' which was afterwards to sparkle in the eye—the particular organ of sight.
तादृक्ष-वेदनात् सो_अथ घ्राणम् तद्दृष्टि-वेदनात् ।
स्थितो यस्मिन् भवत_इति तावद् दृश्यादिता स्थिता ॥४९॥
tAdRkSa-vedanAt so_atha ghrANam taddRSTi-vedanAt |
sthito yasmin bhavata_iti tAvad dRzyAditA sthitA ||49
||
thru knowing That,
again,
the Nose knows That
as perception,
where it has its seat andbecomes
likewise
a perceiving organ
.
~vwv.522. then, that (individual soul), on account of such perception, experiences the nose arising from the feeling of that notion. the state of objecthood and the like exists to the extent (the experience) arises remaining in the (concerned) perception.
~vlm.3.67.49. Next the god came to know in his mind the property of smell, and the organ of smelling; as also the substance of earth to which it appertains as its inseparable property. (the Nyaya says; prithvi gandhavti—the earth is smelling. It followed the creation of light).
एवं-प्राय: स जीवात्मा काकतालीयवच्_छनै: । विशिष्ट-संनिवेशत्वम् भावितम् पश्यति स्वत: ॥५०॥
evaM-prAya: sa jIvAtmA kAkatAlIyavat_zanai: | viziSTa-saMnivezatvam bhAvitam pazyati svata: ||50
||
in this manner,
the Living Self is like the Coconut Crow,
as it gradually
founds
its coming character upon its own self
.
~vlm.50 In this manner the living soul, came to be acquainted at once with the other sensations, and the organs to which they appertain as their inseparable properties and objects. (the word bhavitA means the spontaneous growth of these faculties in the soul or mind, and kAkatAliya signifies the simultaneous occurence of the senses, and sensible objects, and their sensations in the mind).
~vlm. (the word bhAvita means the spontaneous growth of these faculties in the soul or mind, and kAka.tAlIya signifies the simultaneous occurence of the senses, and sensible objects, and their sensations in the mind).
~sv. In this there is no causal connection between the mind and the senses, but there is the coincidence of the thought and of the manifestation of the sense-organs — just like a crow sits on a palm tree and accidentally the fruit drops from it and it appears that the crow dislodged it!
स तस्य संनिवेशस्य त्व् असतो_अपि सत: सत: ।
sa tasya saMnivezasya tv asato_api sata: sata: |
शब्द-भाव-एकदेशत्वम् श्रवण-अर्थेन विन्दति ॥५१॥
zabda-bhAva-ekadezatvam zravaNa-arthena vindati ||51
||
it then, from that basis,
—altho unreal yet seeming real,—
localizes particular sound by means of the hearing-sense
.
~vwv. 524/3.67.51. That individualized consciousness obtains thru the signification of the ear, the localisation of the sense of sound on its deep entrance (into the notion of sound), which has been brought into existence tho unreal.
~vlm.51. the unsubstantial living spirit which derives its being from the essence of the substantial Brahma, comes next to acquire the knowledge of sound, the object of the organ of hearing, and the property of air.
स्पर्श-भाव-एकदेशत्वम् त्वक्-शब्दार्थेन विन्दति । रस-भाव-एकदेशत्वम् रसनात्वेन विन्दति ॥५२॥
sparza-bhAva-ekadezatvam tvak-zabdArthena vindati | rasa-bhAva-ekadezatvam rasanAtvena vindati ||52||
रूप-भाव-एक-देशत्वम् नेत्रार्थ-कृति पश्यति । गन्ध-भाव-एक-देशत्वम् नासिकात्वेन पश्यति ॥५३॥
rUpa-bhAva-eka-dezatvam netrArtha-kRti pazyati | gandha-bhAva-eka-dezatvam nAsikAtvena pazyati ||53||
एवम् भाव-मयै: सत्ता-प्रकटिकरणक्षमम् । भविष्यद् इन्द्रिय-आख्याम् स रन्ध्रम् पश्यति देहके ॥५४॥
evam bhAva-mayai: sattA-prakaTikaraNakSamam | bhaviSyad indriya-AkhyAm sa randhram pazyati dehake ||54
||
when
the experience of Touch becomes the basic ground,
then
it is manifest by the word "skin"
.
when
the experience of Taste becomes the basic ground,
then
it is manifest by Flavor-ness
.
when
the experience of Form becomes the basic ground,
then
it perceives the visual objects
.
when
the experience of Smell becomes the basic ground,
then
it knows the odoriferous
.
and so,
thru being-constructs,
it manifests in a reality,
it endures
—and thru it arise what are called indriya.Organs—
&
thru these it knows its own embodiment
.
~vwv.525/52 It obtains the localisation of the sense of touch thru the signification of the word skin (or the organ of touch). It obtains the localisation of the sense of taste thru the quality of the tongue (or the organ of taste). 526/53 It experiences the localisation of the sense of form in the form of the signification of the eye. It experiences the localisation of the sense of taste thru the quality of the nose (or the organ of smell). 527/54 Thus, that individualised consciousness), thru ideas (consisting of sense-perceptions) experiences in the body (created by it) an opening called the sense-organ about to be, which is capable of manifesting the entity.
~vlm.52 It then comes to understand the meaning of, the word touch (twak) as the medium of feeling, as also to know the tongue as the only organ of taste. (According to schoolmen, taste is the object of the palate and not of the tongue). 53. It finds the property of colour to be the peculiar object of the eye—the organ of sight; and that of smell to be an object peculiar to the nose—the organ of the sense of smelling (ghranendriya). 54. the living soul is thus the common receptacle of the sensations, and source of the senses, which it developes afterwards in the organs of sense in the body. It perceives the sensation of sensible objects thru the perceptive holes, that convey their perceptions into the sensorium of the mind. (the common sensory is variously placed in Western philosophy, such as the heart, brain, pineal gland, the ventrialis &c).
~AS. Thus, he perceives what would be holes corresponding to sense organs (indriya-Akhyam randhram) in the body, which can express his existence (sattAprakaTIkaraNakSamam) mixed with experiences (bhAvamayaiH). Actually, the text has a singular hole, but I think it is to be applied to all the organs, one at a time.
इत्य् एवम् आदि-जीवस्य राघव_अद्यतनस्य च । उदेति प्रतिभास-आत्मा देह एव_आतिवाहिक: ॥५५॥
ity evam Adi-jIvasya rAghava_adyatanasya ca | udeti pratibhAsa-AtmA deha eva_AtivAhika: ||55
||
just as it was
for the Primal jIva,
rAghava,
so it is
for the present one
—
and so the pratibhAsa.Projective Self
arises
in subtle state
:
the AtivAhika Body,
the Traveler
.
~vlm.55 Such, O RAma! as it was with the first animated being, is still so with all living animals; and all these sensations are represented in the Soul of the world—anima mundi, in its spiritual form—AtivAhika, known as the sUkShma or linga-deha—the subtle body. (the spiritual body has 17 organs of sense viz, 5 Internal, 5 External, the mind and Intellect and others: (called the saptadasa lingAtmaka linga saríra).
~vwv.528.55. Rama! To the individual soul of such nature and to that of today (with the sense-organs fully manifested), there arises the subtle body which is only of the nature of an illusion.
अनाख्या_अयम् परा सत्ता_अस्य_आतिवाहिकताम् इव ।
anAkhyA_ayam parA sattA_asya_AtivAhikatAm iva |
सा गच्छत्य् अप्य् अगच्छती तादृक्-सत्यात्म-भावनात् ॥५६॥
sA gacchaty apy agacchatI tAdRk-satyAtma-bhAvanAt ||56
||
the indefinable supreme sattA.Suchness
is just like its Subtle Body
:
it goes.on,
or else it does not go.on,
according.with its That-like or Such-like nature
.
~vlm. The nature of this abstruse essence, is as undefinable as that of the spirit; it appears to be in motion, when it is really at rest, as in our idea of the soul.
मातृ-मेय-पृअमाण-आदि यदा ब्रह्मैव वेदनात् ।
तदा_आतिवाहिक-उक्तीनाम् क: प्रसङ्गस् तद् एव तत् ॥५७॥
mAtR-meya-pRamANa-Adi yadA brahmaiva vedanAt |
tadA_AtivAhika-uktInAm ka: prasaGgas tad eva tat ||57
||
when the whole field of
measurer,
measurable,
and measurement
is only the brahman
as it is understood,
then what use are all these Subtle-body expressions?
when That is only That!
~vlm.3.67.57. As measure and dimensions are foreign, to our notion of Brahma—-the all onscious soul, so are they quite apart from that of the spirit also, which is no more than the motive power of the soul. (Magnitude, figure, motion, rest, number, place, distance, position, &c. are all objects of the senses).
अन्यत्व-वेदनाद् अन्य: परस्माद् आतिवाहिक: । ब्रह्मत्व-वेदनाद् ब्रह्म सा संवित्तिर् हि न_अन्यजा ॥५८॥
anyatva-vedanAd anya: parasmAd AtivAhika: | brahmatva-vedanAd brahma sA saMvittir hi na_anyajA ||58
||
from its knowing other-ness,
the AtivAhika.Traveler Body is other than perfection
:
from its knowing brahman-ness,
that sam.vitti-Co.gnition
is
the brahman.Immensity
which is not other-arisen
.
~vwv. 687/3.67.58. the subtle (or mental) body becomes different from the Supreme Spirit by perceiving (or experiencing) difference. It becomes the Supreme Spirit (or brahman) by perceiving its brahman-nature. That knowledge is indeed not born of another.
~vlm.3.67.58. As the notion of the spiritual, is distinct from that of all others which are material and corporeal; so the notion of Brahma is quite apart from every thing, except that of his self-consciousness. (God says in the Scripture, "I am that I am," which proves his consciousness of himself to constitute his essence).
rAma said—
अ-सम्भवाद्_अ-सम्वित्तेर्_ब्रह्म-आत्म=एकतया_अथवा ।
a-saMbhavAd_a-saMvitter_brahma-Atma=ekatayA_athavA |
को_ मोक्ष: को_ विचारश्_चेत्य्_अलम् भेद-विकल्पन्ऐ: ॥५९॥
ko_ mokSa: ko_ vicAraz_cety_alam bheda-vikalpanai: ||59
||
or else it's from the unBecoming of nonCognition,
because.of the oneness of oneself and the brahman
.
but what is Freedom
?
and what is Enquiry
?
enough of all these clever distinctions
!
~vlm.59. RAma said:—If consciousness is self-same with Brahma, and our consciousness of ourselves as Brahma, make us identic with Brahma Himself; then what is the use of devising a duality of the soul, (as the divine and human souls), or of talking of the liberation and final absorption of the one in the other ?
सिद्धान्त-काल एव_एष प्रश्नस् ते राम राजते । अकाल-पुष्प-माला हि शोभना ऽअपि न शोभते ॥६०॥
siddhAnta-kAla eva_eSa praznas te rAma rAjate | akAla-puSpa-mAlA hi zobhanA 'api na zobhate ||60
||
when you're an Adept,
rAma,
then your question may arise,
in its due season.
Unopened flowers
are buds, but not yet beautiful
.
~vlm. `rAma, your question is irrelevant at this time, when I was going to prove another thing. Nothing can be appropriate out.of its proper time and place, as the untimely offering of flowers to gods is not acceptable to them
सार्था_एव_अनर्थिका-काल-माला विलसिता यथा ।
sArthA_eva_anarthikA-kAla-mAlA vilasitA yathA |
तथा_एव अ.काल-मिज्=जन्तौ सर्वम् काले हि शोभते ॥६१॥
tathA_eva a.kAla-mij=jantau sarvam kAle hi zobhate ||61
||
as a joyful flash
tho full of meaning
is yet a useless link in time
—
thus too
in a birth unmeasured by time
everything
is,
for it shines thru time
.
* i.e. an instant of time does not exist; only the whole exists.
~sv. Rama, that thought should arise in its own time, not now! Flowers bloom and fruits ripen in their due time.
~vlm.3.67.61. A word full of meaning, becomes meaningless out.of its proper place; like the offering of flowers to gods and guests, out.of their proper season.
प्रतिबन्ध-अभ्यनुज्ञानाम् कालो दाता_इति दृश्यते ।
pratibandha-abhyanujJAnAm kAlo dAtA_iti dRzyate |
ननु सर्व-पदार्थनाम् कालेन फल-योगत: ॥६२॥
nanu sarva-padArthanAm kAlena phala-yogata: ||62
||
"Time is the giver of connexions and conclusions,"
it's common knowledge,
so it is for all things
.
with time there is
fruitfulness
.
~vlm. there is a time for the introducing of a subject, and another to hold silence over it; so every thing becomes fruitful in its proper season. (Tempus coronat opus [Time crowns our work.]).
एवम् एव स जीवात्मा स्वप्नात्मा समुपस्थित: ।
evam_eva sa jIva.AtmA svapna.AtmA saMupa-sthita: |
पितामहत्वम् उच्छूनम् पश्यन्-न् आत्मनि कालत: ॥६३॥
pitAmaha.tvam_ucchUnam pazyan-n Atmani kAlata: ||63
||
just so the jIva.AtmA-Living.self
arisen as the Dream-self
as pitA.mahA the GrandFather
sees his own expansion in self
thru time
.
~vlm.3.67.63. But to resume our subject; the living soul afterwards appeared from Him, as the human soul appears in dreaming; and thought in himself that he was the great father of created beings in time to come. (i. e. he would become the Maker of the world).
ॐ-उच्चारण-संवित्ति-वेदनाच् च प्रपश्यति । यत् करोति मनो-राज्यम् भवत्य् आशु स तन्-मय: ॥६४॥
OM-uccAraNa-saMvitti-vedanAc_ca prapazyati | yat_karoti mano-rAjyam bhavaty_Azu sa_ tan-maya: ||64
||
thru that utterance with knowing awareness
he perceives
and
what creates our phantasies soon becomes a construct of That
.
~vlm.3.67.64 He uttered the syllable Om (on or ens), and was conscious of the verification of its meaning in his mind, which soon displayed all forms of beings to his mental vision.
इदम् एवम् असत् सर्वम् इव व्योम्नि तत-आत्मनि ।
idam evam asat sarvam iva vyomni tata-Atmani |
पर्वत-उच्च-आकृतिर् व्योम जगद् व्योम्नि विजृम्भते ॥६५॥
parvata-ucca-AkRtir vyoma jagad vyomni vijRmbhate ||65
||
This is just unreal
like everything in the spacious sky
—in the outspread self—
the form of a mountain height
is vi-OM-a Sky,
the sky where the world
e-x-p-a-n-d-s
.
~vlm. All these were unrealities, that were displayed in the empty sphere of the divine mind; and the shadowy world seemed as a huge mountain, floating before him in the air.
न_इह प्रजायते किंचिन् नेह किंचिद् विनश्यति ।
na_iha prajAyate kiMcin neha kiMcid vinazyati |
जगद्-गन्धर्व-नगर-रूपेण ब्रह्म जृम्भते ॥६६॥
jagad-gandharva-nagara-rUpeNa brahma jRmbhate ||66
||
yet
nothing whatever is born here;
nothing comes to destruction here whatever
:
for
the world is just gandharva.City,
a figment
in the expanding Immensity
.
~vlm.3.67.66. It was neither born of itself, nor was made by Brahma; nor is it destroyed at any time by any other power. It was Brahma himself, appearing as the phantom of an aerial city.
~vwv.1274 Nothing whatever is born here and nothing whatever perishes here. brahman expands in the form of the world that is (like) an imaginary city if the sky (seen by illusion).
यथैव पद्मज आदीनाम् जीवानाम् सद्-असन्-मयी ।
yathaiva padmaja AdInAm jIvAnAm sad-asan-mayI |
सत्ता तथैव सर्वेषाम् आसरी-सृपम् आसुरम् ॥६७॥
sattA tathaiva sarveSAm AsarI-sRpam Asuram ||67
||
as for the LotusBorn brahmA
and all the other jIvas,
their Suchness is both real and yet unreal
—
and so it is for all things
:
they are like devilish fantasies
.
~vlm.3.70.67. As the living BrahmA and other spiritual beings, are unreal in their nature; so also are the essences of other beings, from the big giant to the little emmet, but mere unrealities in their substance.
संवित् संभ्रम एवायम् एवम् अभ्युत्थितो_अप्य् असन् ।
saMvit saMbhrama eva_ayam evam abhyutthito_apy asan |
आ-ब्रह्म.कीट=संवित्ते: सम्यक्-संवेदनात् क्षय: ॥६८॥
A-brahma.kITa=saMvitte: samyak-saMvedanAt kSaya: ||68
||
this cognitive Awareness
is
thus
arisen as unreal,
from the cognizing of brahmA
down to a louse,
when a correct understanding has been lost
.
~vwv.609/67.69a,68b.As Brahmâ (the Creator-god) arises, sp does a worm arise. Due to right knowledge, there occurs the end of the perception of (all creatures) from Brahmâ (the Creator-god) to a worm. ~vwv.1457/68b. there is the destruction of the perceptions from Brahma to a worm, on account of right knowledge.
~vlm.68. It is our erroneous understanding, that represents these unrealities as real ones unto us; but the clear understanding will find all things, from the great BrahmA down to the minutest insect, to vanish entirely from its sight. (Errors of the mind breed errors in the brain; and these lead to errors of vision again).
यथा संपद्यते ब्रह्मा कीट: संपद्यते तथा ।
yathA saMpadyate brahmA kITa: saMpadyate tathA |
कीटस् तु रुढ-भूत-ओघ-वलनात् तुच्छ-कर्मक: ॥६९॥
kITas tu ruDha-bhUta-ogha-valanAt tuccha-karmaka: ||69
||
as
it happens with brahmA the Immense,
so
it happens with a tiny louse;
but the louse comes from the cyclic sea of beings,
an unreal karmic embodiment
.
~vwv.609/67.69a,68b.As Brahmâ (the Creator-god) arises, sp does a worm arise. Due to right knowledge, there occurs the end of the perception of (all creatures) from Brahmâ (the Creator-god) to a worm.
~vlm.69. the same cause that produces BrahmA, produces the insects also; and it is the greater depravity of the mind, that causes its transmigration, into the contemptible forms of worms.
यद् एव जीवनम् जीवे चेत्य-उन्मुख-चिदात्मकम् । तद् एव पौरुषम् तस्मिन् सरम् कर्म तद् एव च ॥७०॥
yad eva jIvanam jIve cetya-unmukha-cidAtmakam | tad eva pauruSam tasmin saram karma tad eva ca ||70
||
whatever
lives
in the Living.jIva
as its conceptually.aroused cit-Consciousness.Nature
—
thatever
is
the pauruSa.Personhood in That,
as the essential karma,
and only
That
.
~vlm. the living being that is possest of a rational soul, and is devoted to the cultivation of the mind, attains to the state of man; and then acts righteously for attaining a better state in after life. (these are the states of gods and angels in heaven).
ब्रह्मण: सुकृतात् पापात् कीटकस्य समुत्थिते: ।
brahmaNa: sukRtAt_pApAt_kITakasya samutthite: |
चित्-तन्मात्र-आत्मिका भ्रान्ति: प्रेक्षा-मात्रम् भवेत् क्षय: ॥७१॥
cit-tanmAtra-AtmikA bhrAnti: prekSA-mAtram bhavet kSaya: ||71
||
the production of
a worm
in the brahman.Immensity,
whether thru good works or ill,
is only Consciousness
—elemental and delusive—
a scene to see
that comes
&
then
goes to its destruction
.
~vlm.3.67.71. It is wrong to suppose one's elevation, to be owing to the merit of his acts, and his degradation to the condition of worms, to result from his former acts of demerit; because there is the same particle of intellect in both of them, and this being known, will destroy the mistaken difference between the great and small.
मातृ-मान-प्रमेयाणि न चिन्मात्र-इतरद् यत: ।
mAtR-mAna-prameyANi na cinmAtra-itarad yata: |
ततो द्वैत-ऐक्य-वाद-अर्थ: शश-शृङ्ग-अब्जिनी-सम: ॥७२॥
tato dvaita-aikya-vAda-artha: zaza-zRGga-abjinI-sama: ||72||
since
the Measurer, the Measure, and the Measurable
are not other than measured Consciousness,
so
the meaning of theories of Unity and Duality
is the same for lotuses and rabbits' horns
!
~vlm.3.67.72. the notions of the measurer, measure and measurable, are not separate from the intellect (or mind); therefore the controversy of unity and duality, is as futile as the horns of a hare or a lake of lotuses in the air. (This means the ideas of the producer, production and product, are always one in the Absolute subjective. Schelling).
भाव-दार्ढ्य-आत्मकम् मिथ्या ब्रह्म-आनन्दो विभाव्यते ।
bhAva-dArDhya-Atmakam mithyA brahma-Anando vibhAvyate |
आत्मा_एव कोश-कारणे लाला-दार्ढ्य-आत्मकम् यथा ॥७३॥
AtmA_eva koza-kAraNe lAlA-dArDhya-Atmakam yathA ||73
||
the joy of brahman emanates
a selfling
that becomes solid,
the Self caught in a causal cocoon as a selfling,
stuck-solid there
.
~vwv.1126/73. the Joy of brahman (or Absolute Reality) is perceived falsely to consist of the firmness of thoughts (or objects), as only its own self (is perceived) by the silk-worm to consistof the firmness of saliva.
~vlm.3.67.73. It is our misconception of the blissful Brahma, that produces the wrong notion of solid substances in us; and this imagination of our own making, binds us as fast as the silk-worms are fast bound in the cocoons; formed by their own serum; (or ichor or serosity).
मनसा ब्रह्मणा यद्यद् यथा दृष्टम् विभावितम् ।
manasA brahmaNA yadyad yathA dRSTam vibhAvitam |
तत् तथा दृश्यते तज्-ज्ञै: स्वभावस्य- एष निश्चय: ॥७४॥
tat tathA dRzyate taj-jJai: svabhAvasya- eSa nizcaya: ||74
||
by manas.Mind
—thru the brahman.Immensity—
whatever is seen to appear
thus
is seen to be That
by the That.wise,
in its self-nature
:
this is certain
.
भू #bhU -> #bhAvita -> #vibhAvita- mfn. (fr. Caus.) caused to arise or appear &c
यथा यद् उदितम् वस्तु तत्_तत् तन् न विना भवेत् । निमेषम् अपि कल्पम् वा स्वभावस्य_एष निश्चय: ॥७५॥
yathA yad uditam vastu tat_tat tan na vinA bhavet | nimeSam api kalpam vA svabhAvasya_eSa nizcaya: ||75
||
as for what is arisen as substance,
Thatever,
it does not become
without
That
—whether for a moment or a kalpa—
determined
in its self-nature
.
~vlm.75. It is the immutable law of nature, that nothing can be otherwise than what it is ordained to be; and there is nothing in nature, which can change its nature for a minute in a whole kalpa-age. (Nature derives her power from the will of her Maker, and her course is, according to the immutable order, fixed by the ordainer of all).
अलीकम् इदम् उत्पन्नम् अलीकम् च विवर्धते । अलीकम् एव स्वदते तथा_अलीकम् विलीयते ॥७६॥
alIkam idam utpannam alIkam ca vivardhate | alIkam eva svadate tathA_alIkam vilIyate ||76
||
falsely this is arisen,
and falsely it grows;
and falsely too it is experienced;
and thus
falsely
at last it disappears
.
~vwv.1406.y3.67.76. This (world) has arisen falsely; it grows falsely; it pleases falsely; and it perishes falsely.
~vlm.3.67.76. And yet this creation is a false phantom, and so is the growth and dissolution of all created beings, as also our enjoyment of them.
शुद्धम् सर्व-गतम् ब्रह्म_अनन्तम् अद्वितीयम् दुःख-बोध-वशाद् अशुद्धम् इव_अनेकम् इव_असर्वगम् इव_अवबुध्यते ॥७७॥
zuddham sarva-gatam brahma_anantam advitIyam du:kha-bodha-vazAd azuddham iva_anekam iva_asarvagam iva_avabudhyate ||77
||
the pure
everywhere.going brahmic Immensity has no boundary nor second
.
because.of the bodha.Realization of sorrow
it
seems impure, as.if not One,
as.if not everywhere.going,
as it becomes aware of things
.
~vlm.77. Brahma is pure, all pervading, infinite and absolute. It is for our misery only, that we take him for the impure matter and unreal substance; and as the definite and limited pluralities.
जलम् अन्यत् तरङ्गो_अन्य इति बाल-कुकल्पनया भेद: कल्प्यत एवम् अ-वास्तवस् तस्माद् यो योऽयमाभाति भेद: स केवलमतत्त्वविद्भि: परिकल्पितो रज्ज्वां सर्प इव एवं भेदाभेदशक्त्योररिमित्रयोरेव ब्रह्मण्येव संभवेत् ॥७८॥
jalam anyat taraGgo_anya iti bAla-kukalpanayA bheda: kalpyata evam a-vAstavas tasmAd yo yo'yam AbhAti bheda: sa kevalam a-tattva-vidbhi: parikalpito rajjvAm sarpa iva evam bheda-abheda-zaktyor ari-mitrayor eva brahmaNy eva saMbhavet ||78||
"Water's one thing, the wave another"
:
in the imagination of a boy such a distinction is imagined
—and so is insubstantial—
and likewise whatever distinction appears,
it is entirely thru those who do not know Thatness
but only the rope and the snake
and
—as for the powers of distinction and nondistinction—
tho like friend and foe
they are yet arisen together in the brahman.Immensity
.
~vlm.3.67.78. It is the vitiated imagination of boys, that fancies the water and its waves as different things; and makes a false distinction between them which are really the same things. (Hence whatever differences there appear in objects, they are all as the fallacy of a snake in the rope with the unknowing. there is no difference of antagonistic powers felt in the spirit of Brahma, who is equal in all, and to whom all things are equal; tho there seems a constant opposition in the natures of things.)
तेन_आत्मना ऽद्वितीयेन_एव द्वित्वम् इव_आततम् यथा सलिलेन तरंग-कल्पनया सुवर्णेन कटक-कल्पनया_एवम् इति
tena_AtmanA_advitIyena_eva dvitvam iva_Atatam yathA salilena taramga-kalpanayA suvarNena kaTaka-kalpanayA_evam iti
अतस् तेन स्वयम् एव_आत्मना_आत्मन्य् इव चेत्यते ॥७९॥
atas_tena svayam eva_AtmanA_Atmany_iva cetyate ||79
||
by that nondual Self
as.if it were dual
all this is outspread
the way the waters conceive a wave,
or gold is molded to a bracelet
:
just so is
This by That
:
altho only oneself,
by the self as.if in the Self is This conceived
.
~vwv. 1068. the Self is spontaneously perceived, as if it were another, only by itself.
~vlm. It is His undivided self which expanded itself in visible nature, and which appears as a duality, like that of the waves and the sea, and the bracelets and gold. Thus He of himself appears as other than himself.
अत: कलना जाता सैव स्फारताम् प्राप्य मन: संपन्नम् तेनाहं-भाव: कल्पितो
ata: kalanA jAtA saiva sphAratAm prApya mana: saMpannam tenAhaM-bhAva: kalpito
निर्विकल्प-प्रत्यक्ष-रूपम् एतत् प्रथमम् तन् मनस् तद् अहम् भवति क्षिप्रम्
nirvikalpa-pratyakSa-rUpam etat prathamam tan manas tad aham bhavati kSipram
अहं-शब्दार्थ-भावनात् ॥८०॥
ahaM-zabdArtha-bhAvanAt ||80||
hence that very kalanA.Impulse is born, and, having attained extension, manas.Mind is filled with That
—
the "I"-sense imagined in the form of the nonconceptual Witness.
this at first is tan.manas-That.Mind.
That quickly becomes "I" meaning.experience
.
~vlm.80. We are led to imagine the visible and mutable world, to have sprung from the invisible and immutable spirit, which manifested itself in the form of the mind that produced the Ego. Thus we have the visible from the invisible, and the mind and the ego from the same source.
ततो मनो-अहंकाराभ्याम् स्मृतिर् अनुसंहिता तैस् त्रिभिस् तद्-अनुभूत-तन्मात्राणि कल्पितानि तन्मात्रेषु जीवेन चित्तात्मना स्वयम् काकतालीयवद् ब्रह्म-उपदानादियान् संनिवेश: कल्पितो दृश्यते ॥८१॥
tato mano-ahaMkArAbhyAm smRtir anusaMhitA
tais tribhis tad-anubhUta-tanmAtrANi kalpitAni
tanmAtreSu jIvena cittAtmanA svayam
kAkatAlIyavad
brahma-upadAnAd_iyAn saMniveza: kalpito dRzyate ||
81
||
.
thus Memory is connected with manas.Mind and its "I"dentity.
thru these three, the elements experienced in That are conceived imagining
as the tan.mAtra measures of That
by the Living Affection-Self itself
—happening like the Coconut Crow—
thus much derived from the brahmic motivation, as a conceived production
.
~vlm.3.67.81. the mind joined with the ego, produced the notions of elementary principles or elemental particles; which the living soul combined with its intellect, derived from the main source of Brahma, and of which it formed the phenomenal world.
~AS. The mind and ego together give rise to memory and the three together create the basic parts of the world (tanmAtra), in them, by the living entity endowed with citta (cittAtmanA jIvena), this whole universe is generated based on Brahma, just by chance – i.e. for no apparent reason at all (kAkatAlIyavat).
~vlm.3.67.81. the mind joined with the ego, produced the notions of elementary principles or elemental particles; which the living soul combined with its intellect, derived from the main source of Brahma, and of which it formed the phenomenal world. (these notions were the intentive concepts of the formal and reflexive world, existing primordially in the essence of Brahma, as its material cause or (upAdanam). So says the VedAnta;—yato vizvam vA imAni bhutAni &c.)
~AS. Here is the complete meaning: the mind and ego together give rise to memory and the three together create the basic parts of the world (tanmAtra), in them, by the living entity endowed with citta (cittAtmanA jIvena), this whole universe is generated based on Brahma, just by chance – i.e. for no apparent reason at all (kAkatAlIyavat).
Thus, Memory is connected with mind and Egoity. By these three, the That-experienced-elements are imagined/conceived in the Tanmatra Elements by the Living Affection-Self itself—like the Coconut Crow—this much from the brahman-motivation, as a conceived production.
एवम् यद् एव मन: कल्पयति तद् एव पश्यति ।
evam yad eva mana: kalpayati tad eva pazyati |
सद् वा भवत्व् असद् वा चित्तम् यत् कल्पयत्य् अभिनिविष्टम् ।
sad vA bhavatv asad vA cittam yat kalpayaty abhiniviSTam |
तत् तत् पश्यति यास्यति सद् इव प्रतिभासम् उपगतम् सद्य: ॥८२॥
tat tat pazyati yAsyati sad iva pratibhAsam upagatam sadya: ||82
||
and so
whatever
manas.Mind conceives,
thatever
it perceives,
whether it be sat.So or aSat.notSo,
real or unreal,
it is chitta Affectivity
:
what it conceives it seems to enter
&
thatever it
perceives
will seem to come to be So,
come to projected light at once
.
~vlm.82. Thus the mind being realised from Brahma, sees before it whatever it imagines; and whatever the intellect thinks upon, whether it is a reality or unreality, the same comes to take place. the reflexion verily passes into reality.
~vlm.82. Thus the mind being realised from Brahma, sees before it whatever it imagines; and whatever the intellect thinks upon, whether it is a reality or unreality, the same comes to take place. the reflexion verily passes into reality.
oॐm