FM.7.87 THE WORLD WITHIN 3.je01-02
jivadas
FM.7.1-end
https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1-end.docx?dl=0
fm7087 3.je01-02 The World Within .z72
https://www.dropbox.com/s/4jy88y74i0zna81/fm7087%203.je01-02%20The%20World%20Within%20.z72.docx?dl=0
FM.7.87 THE WORLD WITHIN 3.je01-02
सर्ग ७.८७
वसिष्ठ उवाच ।
vasiSTha* uvAca |
ततश् चिदाकाश-वपुर् व्याप्य् अनन्तो निरामयः ।
tata:_cit.AkAza-vapu:_vyApi_ananta:_nirAmaya: |
दत्त.अवधानो वपुषि तदा पश्याम्य् अहम् क्वचित् ॥७।८७।१॥
datta.avadhAna:_vapuSi tadA pazyAmi_aham kvacit ||7|87|1||
यावद् अन्तर्गतः सर्गः संस्थितो ऽङ्कुरित-उपमः ।
yAvat antar.gata: sarga: saMsthita:_aGkurita-upama: |
कुसूलस्य इव बीजस्य सिक्तस्य इव अङ्कुरो हृदि ॥७।८७।२॥
kusUlasya_iva bIjasya siktasya_iva_aGkura:_hRdi ||7|87|2||
ऊर्ध्वम् उच्छून एव अन्तः सेकाद् बीजे यथा अङ्कुरः ।
Urdhvam ucchUna* eva_anta: sekAt bIje yathA_aGkura: |
आकारवत्य् अनाकारे चित्त्व.अचित्त्वे तथा जगत् ॥७।८७।३॥
AkAravati_an.AkAre cittva.acittve tathA jagat ||7|87|3||
यथा उन्मिषति दृश्य-श्रीः सुषुप्ताद् बोधम् एयुषः ।
yathA_unmiSati dRzya-zrI: suSuptAt bodham eyuSa: |
जाग्रद् वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥७।८७।४॥
jAgrat vA vigate svapne cit.mAtrasya sva.cetanAt ||7|87|4||
तथा एव आत्मनि सर्ग-आदाव् अनुभूत-स्वरूपिणी ।
tathA_eva_Atmani sarga.AdAu_anubhUta-svarUpiNI |
हृदि सर्ग-आदयो न अन्यरूप आकाश-रूपतः ॥७।८७।५॥
hRdi sarga.Adaya:_na_anya-rUpa* AkAza-rUpa.ta: ||7|87|5||
राम उवाच ।
rAma* uvAca |
आकाश-रूप आकाशे परमाकाश कथ्यताम् ।
AkAza-rUpa* AkAze paramAkAza kathyatAm |
भूयो_निपुण-बोधाय कथम् सर्गः प्रवर्तते ॥७।८७।६॥
bhUya:_nipuNa-bodhAya katham sarga: pravartate ||7|87|6||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
शृणु राम यथा.पूर्वम् स्वयंभूत्वम् मया तदा ।
zRNu rAma yathA.pUrvam svayambhUtvam mayA tadA |
अनुभूतम् असत् सद्वद् इदम् स्वप्नपुर-उपमम् ॥७।८७।७॥
anubhUtam asat sat.vat idam svapna.pura-upamam ||7|87|7||
तम् आलोक्य महाकल्प-सम्भ्रमम् व्योम.रूपिणा ।
tam Alokya mahAkalpa-sambhramam vyoma.rUpiNA |
भागे ऽन्यत्र शरीरस्य संविद्-उन्मेषिता मया ॥७।८७।८॥
bhAge_anyatra zarIrasya saMvit-unmeSitA mayA ||7|87|8||
यदा एव स.अमला संवित् किम्चिद् उन्मेषिता स्थिता ।
yadA_eva sa.amalA saMvit kimcit unmeSitA sthitA |
तदा एव अहम् क्वचित् तत्र पश्याम्य् आकाशताम् इव ॥७।८७।९॥
tadA_eva_aham kvacit tatra pazyAmi_AkAzatAm iva ||7|87|9||
गतम् स्वभावम् चिद्व्योम यथा त्वम्, राम, निद्रया ।
gatam svabhAvam cit.vyoma yathA tvam rAma nidrayA |
जाग्रद् वा स्वप्नलोकम् वा विशन् वेत्सि समम् घनम् ॥७।८७।१०॥
jAgrat vA svapna.lokam vA vizan vetsi samam ghanam ||7|87|10||
दिङ्मात्राकाशम् एवादौ ततो ऽस्मि इत्य् एव वेदनम् ।
dik.mAtra.AkAzam eva_Adau tata:_asmi_iti_eva vedanam |
तद्.घनम् कथ्यते बुद्धिः सा घना मन उच्यते ॥७।८७।११॥
tat.ghanam kathyate buddhi: sA ghanA mana* ucyate ||7|87|11||
तद् वेत्ति शब्द-तन्मात्रम् तन्मात्राणि इतराण्य् अथ ।
tat vetti zabda-tanmAtram tanmAtrANi_itarANi_atha |
पञ्च-इन्द्रियाणि तत्-स्थौल्याद् इति इन्द्रिय-गण-उदयः ॥७।८७।१२॥
paJca-indriyANi tat-sthaulyAt iti_indriya-gaNa-udaya: ||7|87|12||
सुषुप्ताद् विशतः स्वप्नम् जगद्-दृश्य-घन-उदयम् ।
suSuptAt vizata: svapnam jagat-dRzya-ghana-udayam |
यथा तथा एव सर्गादौ दुःखम् भाति निमेषतः ॥७।८७।१३॥
yathA tathA_eva sarga.Adau du:kham bhAti nimeSata: ||7|87|13||
तुल्य-कालम् अनन्ते ऽस्मिन् दृश्य-जाल.अवभासने ।
tulya-kAlam anante_asmin dRzya-jAla.avabhAsane |
कथयन्ति क्रमम् केचित् केचिन् न कथयन्ति च ॥७।८७।१४॥
kathayanti kramam kecit kecit na kathayanti ca ||7|87|14||
परमाणु-कणे कान्ते सम्पन्नाम् अनुभूतवान् ।
parama.aNu-kaNe kAnte sampannAm anubhUtavAn |
अहम् चेतनम् आत्मानम् वस्तुतो ऽमलम् एव खम् ॥७।८७।१५॥
aham cetanam AtmAnam vastuta:_amalam eva kham ||7|87|15||
यथा स्वभावतो व्योम्नि चलत्य् एव अनिशम् मरुत् ।
yathA svabhAvata:_vyomni calati_eva_anizam marut |
तथा स्वभावात् सर्वत्र पश्यत्य् एव वपुस् त्व् इति ॥७।८७।१६॥
tathA svabhAvAt sarvatra pazyati_eva vapu:_tu_iti ||7|87|16||
यादृशम् चेतितम् रूपम् शक्त्या परमया तया ।
yAdRzam cetitam rUpam zaktyA paramayA tayA |
तच् छक्नोत्य् अन्यथा कर्तुम् न एषा यत्नेन भूयसा ॥७।८७।१७॥
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA ||7|87|17||
ततः पश्याम्य् अहम् यावत् सम्पन्नो ऽप्य् अणुरूपकः ।
tata: pazyAmi_aham yAvat sampanna:_api_aNu-rUpaka: |
चित्त्वाच् चेतस् तद् एव आशु तथा.भूतो ऽस्मि संस्थितः ॥७।८७।१८॥
cittvAt ceta:_tat eva_Azu tathA.bhUta:_asmi saMsthita: ||7|87|18||
ततो ऽहम् बुद्धवान् रूपम् तनु तेजःकण-आकृति ।
tata:_aham buddhavAn rUpam tanu teja:kaNa.AkRti |
तदेव भावयन् पश्चात् गतो ऽहम् स्थूलताम् इव ॥७।८७।१९॥
tadeva bhAvayan pazcAt gata:_aham sthUlatAm iva ||7|87|19||
प्रेक्षे तावद् अहम् किम्चिद् इति बोधाल् लघोस् ततः ।
prekSe tAvat aham kimcit iti bodhAt_lagho:_tata: |
मनाग् आलोकनाय एव सम्प्रवृत्तो ऽनुभूतवान् ॥७।८७।२०॥
manAk_AlokanAya_eva sam.pravRtta:_anubhUtavAn ||7|87|20||
यन् नाम तत्र तत् किम्चित् तस्य इह अद्य रघूद्वह ।
yat nAma tatra tat kimcit tasya_iha_adya raghUdvaha |
शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥७।८७।२१॥
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: ||7|87|21||
द्रष्टुम् प्रवृत्तो रन्ध्रेण येन तच् चक्षुर् उच्यते ।
draSTum pravRtta:_randhreNa yena tat cakSu:_ucyate |
यच् च पश्यामि तद् दृश्यम् दर्शनम् न फलम् ततः ॥७।८७।२२॥
yat ca pazyAmi tat dRzyam darzanam na phalam tata: ||7|87|22||
यदा पश्यामि कालो ऽसौ यथा पश्यामि स क्रमः ।
yadA pazyAmi kAla:_asau yathA pazyAmi sa: krama: |
प्रौढा नियतिर् इत्य् अस्य यत्र पश्यामि तन्नभः ॥७।८७।२३॥
prauDhA niyati:_iti_asya yatra pazyAmi tat-nabha: ||7|87|23||
स्थितो ऽस्मि यत्र देशो ऽसाव् इत्य् अद्य एषा प्रकल्पना ।
sthita:_asmi yatra deza:_asau_iti_adya_eSA prakalpanA |
तदा त्वहम् चिद् उन्मेष-मात्रात् तन्मात्र-कारणम् ॥७।८७।२४॥
tadA tu_aham cit unmeSa-mAtrAt tanmAtra-kAraNam ||7|87|24||
पश्यामि इति ततस् तत्र मनाग्.बोधो मम उदभूत् ।
pazyAmi_iti tata:_tatra manAk.bodha:_mama_udabhUt |
ततो रन्ध्र-द्वयेन अहम् अपश्यम् यत् तद् अप्य् अखम् ॥७।८७।२५॥
tata:_randhra-dvayena_aham apazyam yat tat api_a-kham ||7|87|25||
याम्.याम् अपश्यम् रन्ध्राभ्याम् त इमे लोचने स्थिते ।
yAm.yAm apazyam randhrAbhyAm ta* ime locane sthite |
ततः किम्चिच् छृणोम्य् इति संविद् इत्य् उदिता मम ॥७।८७।२६॥
tata: kimcit zRNomi_iti saMvit iti_uditA mama ||7|87|26||
ततः किम्चिn मनाग्.मात्रम् झम्कारम् श्रुतवान् अहम् ।
tata: kimcit manAk.mAtram "jham"kAram zrutavAn aham |
प्रध्मातस्य इव शङ्खस्य शब्दम् व्योम्नः स्व.भावजम् ॥७।८७।२७॥
pradhmAtasya_iva zaGkhasya zabdam vyomna: sva.bhAvajam ||7|87|27||
याभ्याम् अहम् अथ अश्रौषम् त इमे श्रवण-व्रणे ।
yAbhyAm aham atha_azrauSam ta* ime zravaNa-vraNe |
प्रदेशाभ्यम् विचरता मरुता वितत-स्वनम् ॥७।८७।२८॥
pradezAbhyam vicaratA marutA vitata-svanam ||7|87|28||
स्पर्श-संवेदनम् किम्चिद् अहम् अत्र अनुभूतवान् ।
sparza-saMvedanam kimcit aham atra_anubhUtavAn |
येन नाम प्रदेशेन तेन सा त्वक् च कथ्यते ॥७।८७।२९॥
yena nAma pradezena tena sA tvak ca kathyate ||7|87|29||
येन स्पृष्टम् इव अङ्गम् तत् तदा अहम् अनुभूतवान् ।
yena spRSTam iva_aGgam tat tadA_aham anubhUtavAn |
सत्-संवेदन.मात्र-आत्मा सो ऽयम् वायुर् इति स्मृतः ॥७।८७।३०॥
sat-saMvedana.mAtra.AtmA sa:_ayam vAyu:_iti smRta: ||7|87|30||
स्पर्शन.इन्द्रिय.तन्मात्रम् इति वेदिनि संस्थितम् ।
sparzana-indriya-tanmAtram iti vedini saMsthitam |
आस्वाद-संविद्या अभून् मे तदा आस्वाद्य-रस-इन्द्रियम् ॥७।८७।३१॥
AsvAda-saMvidyA_abhUt me tadA_AsvAdya-rasa-indriyam ||7|87|31||
प्राणान् मे घ्राण-तन्मात्रम् उदितम् व्योम-रूपिणः ।
इत्थम् न किम्चित् सम्पन्नम् सर्वम् सम्पन्न-मात्र_मे ॥७।८७।३२॥
prANAn_me ghrANa-tanmAtram uditam vyoma-rUpiNa: |
ittham na kimcit sampannam sarvam sampanna-mAtra_me ||7|87|32||
एवम् इन्द्रिय-तन्मात्र-जालम् चेत् तत्र संस्थितः ।
evam indriya-tanmAtra-jAlam cet tatra saMsthita: |
यावत् तावत् विदः पञ्च बलात् एव मम उदिताः ॥७।८७।३३॥
yAvat tAvat vida: paJca balAt eva mama_uditA: ||7|87|33||
शब्द-रूप-रस-स्पर्श-गन्ध-मात्र-शरीरिकाः ।
zabda-rUpa-rasa-sparza-gandha-mAtra-zarIrikA: |
अनाकारस् तथा भात-स्वरूपिण्यो भ्रम.आत्मिकाः ॥७।८७।३४॥
an.AkAra:_tathA bhAta-svarUpiNya:_bhrama.AtmikA: ||7|87|34||
एवम्.रूपम् अहम् जालम् भावयन् यत् तद् आस्थितः ।
evam.rUpam aham jAlam bhAvayan yat tat Asthita: |
तद् अहम्कार इत्य् अद्य कथ्यते त्वादृशैर् जनैः ॥७।८७।३५॥
tat ahamkAra* iti_adya kathyate tvAdRzai:_janai: ||7|87|35||
एष एव घनी.भूतो बुद्धिर् इत्य् अभिधीयते ।
eSa* eva ghanI.bhUta:_buddhi:_iti_abhidhIyate |
सा अथ बुद्धिर् घनी.भूता मन इत्य् अभिधीयते ॥७।८७।३६॥
sA_atha buddhi:_ghanI.bhUtA mana* iti_abhidhIyate ||7|87|36||
अन्तःकरण-रूपत्वम् एवम् अत्र अहम् आस्थितः ।
anta:karaNa-rUpatvam evam atra_aham Asthita: |
आतिवाहिक-देह-आत्मा चिन्मय-व्योम-रूपवान् ॥७।८७।३७॥
AtivAhika-deha.AtmA cinmaya-vyoma-rUpavAn ||7|87|37||
पवनाद्य् अप्य् अहम् शून्यः केवलाकाश-मात्रकः ।
pavana.Adi_api_aham zUnya: kevala.AkAza-mAtraka: |
सर्वेषाम् एव भावानाम् शून्याकृतिर् अरोधकः ॥७।८७।३८॥
sarveSAm eva bhAvAnAm zUnya.AkRti:_a.rodhaka: ||7|87|38||
अथ एवम् भावनाच् चाहम् यदा तत्र चिरम् स्थितः ।
atha_evam bhAvanAt ca_aham yadA tatra ciram sthita: |
तदाहम् देहवान् दृष्ट इति मे प्रत्ययो ऽभवत् ॥७।८७।३९॥
tadA_aham dehavAn dRSTa* iti me pratyaya:_abhavat ||7|87|39||
तेन अहम्-प्रत्ययेन अथ शब्दम् कर्तुम् प्रवृत्तवान् ।
tena_aham-pratyayena_atha zabdam kartum pravRttavAn |
शून्य एव यथा सुप्तः स्वप्न-उड्डीन-नरः रवम् ॥७।८७।४०॥
zUnya_eva yathA supta: svapna-uDDIna-nara: ravam ||7|87|40||
अथ पूर्वम् कृतः शब्दो बालेन इव तद् ॐ इति |
atha pUrvam kRta: zabda:_bAlena_iva tat_OM_iti x
ततः स एष_ॐकार इति नीतः पुनः प्रथाम् ॥७।८७।४१॥
tata: sa_eSa_OM.kAra iti nIta: puna: prathAm ||7|87|41||
ततः स्वप्न-नरेण इव यत् किम्चित् गदितम् मया ।
tata: svapna-nareNa_iva yat kimcit gaditam mayA |
तद् एतद् विद्धि वाचम् त्वम् पश्चान् नीताम् प्रथाम् इह ॥७।८७।४२॥
tat_etat_viddhi vAcam tvam pazcAt_nItAm prathAm iha ||7|87|42||
ब्रह्मा एव सो ऽस्मि सम्पन्नः सृष्टेः कर्ता जगद्.गुरुः ।
brahmA_eva sa:_asmi sampanna: sRSTe: kartA jagat.guru: |
ततो मनोमयेन एव कल्पिताः सृष्टयो मया ॥७।८७।४३॥
tata:_manomayena_eva kalpitA: sRSTaya:_mayA ||7|87|43||
एवम् अस्मि समुत्पन्नो न.तु जातो ऽस्मि किम्.चन ।
evam asmi samutpanna:_na.tu jAta:_asmi kimcana |
दृष्टवान् अस्मि ब्रह्माण्डम् ब्रह्माण्ड.अन्तम् न किम्चन ॥७।८७।४४॥
dRSTavAn asmi brahmANDam brahmANDa.antam na kimcana ||7|87|44||
एवम् जगति सम्पन्ने मम एतस्मिन् मनोमये ।
evam jagati sampanne mama_etasmin manomaye |
न किम्चित् तत्र सम्पन्नम् तत् शून्यम् व्योम केवलम् ॥७।८७।४५॥
na kimcit tatra sampannam tat zUnyam vyoma kevalam ||7|87|45||
इत्थम् संशून्यम् एव इदम् सर्वम् वेदन-मात्रकम् ।
ittham saMzUnyam eva_idam sarvam vedana-mAtrakam |
मनाक्.अपि न सन्त्य् एते भावाः पृथ्व्यादयः किल ॥७।८७।४६॥
manAg.api na santi_ete bhAvA: pRthvi.Adaya: kila ||7|87|46||
जगत्-मृग-तृड्.अम्बूनि भान्ति संविदि संविदः ।
jagat-mRga-tRT-ambUni bhAnti saMvidi saMvida: |
न बाह्यम् अस्ति नो बाह्ये खे सद्.व्योम तथा स्थितम् ॥७।८७।४७॥
na bAhyam asti na:_bAhye khe sad.vyoma tathA sthitam ||7|87|47||
मरौ नास्त्य् एव सलिलम् संवित् पश्यति तत् तथा ।
marau na_asti_eva salilam saMvit pazyati tat tathA |
निर्मूलम् अन्तः सम्तप्ताः स्वसम्भ्रमवती भ्रमम् ॥७।८७।४८॥
nirmUlam anta: samtaptA: sva.sambhramavatI bhramam ||7|87|48||
नास्त्येव ब्रह्मणि जगत् संवित् पश्यति तत् तथा ।
na_asti_eva brahmaNi jagat saMvit pazyati tat tathA |
निर्मूलम् एव संवित्त्वाद् एवम् भ्रान्तिश्च सम्भ्रमम् ॥७।८७।४९॥
nirmUlam eva saMvittvAt evam bhrAnti:_ca sambhramam ||7|87|49||
असदेवेदम् आभाति हृद्येव जगदाततम् ।
asat eva_idam AbhAti hRdi_eva jagat Atatam |
संकल्पन-मनोराज्यम् यथा स्वप्नपुर.आदिवत् ॥७।८७।५०॥
saMkalpana-manorAjyam yathA svapnapura.Adivat ||7|87|50||
पार्श्व-सुप्त.जन=स्वप्नस् तच् चित्त-आवेशनम् विना ।
pArzva-supta.jana=svapna:_tat citta.Avezanam vinA |
यथा न किम्चित् तच् चित्त-आवेशनाद् अनुभूयते ॥७।८७।५१॥
yathA na kimcit tat citta.AvezanAt anubhUyate ||7|87|51||
तथा जगत् तत् दृषदम् सम्प्रविश्य अनुभूयते ।
tathA jagat tat dRSadam sam.pravizya_anubhUyate |
आदर्श-बिम्बित-आकारम् दृष्टम् अपि अन्यथा अपि असत् ॥७।८७।५२॥
Adarza-bimbita.AkAram dRSTam api_anyathA_api_asat ||7|87|52||
आधिभौतिक-भावेन नेत्रेण यदि लक्ष्यते ।
Adhibhautika-bhAvena netreNa yadi lakSyate |
तत् तन् न दृश्यते किम्चिद् गतिर् एव प्रदृश्यते ॥७।८७।५३॥
tat tat na dRzyate kimcit gati:_eva pradRzyate ||7|87|53||
आतिवाहिक-देहेन परम् बोध-दृशा यदि ।
AtivAhika-dehena param bodha-dRzA yadi |
प्रेक्ष्यते दृश्यते सर्गः परम-आत्मा एव च अमलः ॥७।८७।५४॥
prekSyate dRzyate sarga: parama.AtmA_eva ca_amala: ||7|87|54||
सर्वत्र सर्ग-निर्वाणम् प्रज्ञा-लोकेन लक्ष्यते ।
sarvatra sarga-nirvANam prajJA-lokena lakSyate |
ब्रह्म-आत्मा एव अन्यथा चेत् तन् न किम्चिद् अभिलक्ष्यते ॥७।८७।५५॥
brahma.AtmA_eva_anyathA cet tat_na kimcit_abhilakSyate ||7|87|55||
यत् पश्यत्य् अवदाता धीः स.उपपत्ति-विचारणा ।
yat pazyati_avadAtA dhI: sa.upapatti-vicAraNA |
न तन् नेत्रैस् त्रिभिः शर्वो न इन्द्रो नेत्र-शतैर् अपि ॥७।८७।५६॥
na tat_netrai:_tribhi: zarva:_na_indra:_netra-zatai:_api ||7|87|56||
यथा खम् आवृत्तम् सर्गैस् तथा भूर् इति बुद्धवान् ।
yathA kham AvRttam sargai:_tathA bhU:_iti buddhavAn |
तदा अहम् अभवम् ध्याता धरा-धरणया अन्वितः ॥७।८७।५७॥
tadA_aham abhavam dhyAtA dharA-dharaNayA_anvita: ||7|87|57||
तया धरा-धरणया धरा-रूप-धरो ऽभवम् ।
tayA dharA-dharaNayA dharA-rUpa-dhara:_abhavam |
अत्यजन् एव चिद्व्योम-वपुः सम्राड् इव अचिरात् ॥७।८७।५८॥
atyajan_eva cit.vyoma-vapu: samrAT_iva_acirAt ||7|87|58||
धरा-धारणया चैव धरा-धातु-उदरम् गतः ।
dharA-dhAraNayA ca_eva dharA-dhAtu.udaram gata: |
द्वीप.अद्रि-तृण-वृक्षादि-देहो ऽहम् अनुभूतवान् ॥७।८७।५९॥
dvIpa.adri-tRNa-vRkSa.Adi-deha:_aham anubhUtavAn ||7|87|59||
सम्पन्नो अस्म्य् अथ भूपीठम् नाना-वन-तनू-रुहम् ।
sampanna:_asmi_atha bhUpITham nAnA-vana-tanU-ruham |
नाना-रत्न-आवली-व्याप्तम् नाना-नगर-भूषणम् ॥७।८७।६०॥
nAnA-ratna-AvalI-vyAptam nAnA-nagara-bhUSaNam ||7|87|60||
ग्राम-गह्वर-पर्व-आढ्यम् पाताल-सुषिर-उदरम् ।
grAma-gahvara-parva.ADhyam pAtAla-suSira-udaram |
कुलाचल-भुज-आश्लिष्ट-द्वीप.अब्धि-वलय.अन्वितम् ॥७।८७।६१॥
kulAcala-bhuja.AzliSTa-dvIpa.abdhi-valaya.anvitam ||7|87|61||
तृण-ओघ-तनु-रोम-आढ्यम् गिरि-खण्डक-गुल्मकम् ।
tRNa-ogha-tanu-roma.ADhyam giri-khaNDaka-gulmakam |
दिक्-वारण-कट-व्यूह-धृतम् शेष-शिरः-शतैः ॥७।८७।६२॥
dik-vAraNa-kaTa-vyUha-dhRtam zeSa-zira:-zatai: ||7|87|62||
ह्रियमाणम् महीपालैः शोभमान-इभ-तन्तुभिः ।
hriyamANam mahI.pAlai: zobhamAna-ibha-tantubhi: |
प्राणिभिर् भूज्यमान.अङ्गम् वर्धमानम् व्यवस्थया ॥७।८७।६३॥
prANibhi:_bhUjyamAna.aGgam vardhamAnam vi.avasthayA ||7|87|63||
हिमवद्-विन्ध्य-सुस्कन्धम् सुमेरु-उदार-कन्धरम् ।
himavat-vindhya-su.skandham sumeru.udAra-kandharam |
गङ्गादि-सरिदापूर-मुक्ताहारणत्-तनुम् ॥७।८७।६४॥
gaGga.Adi-sarit-ApUra-mukta-AhAraNat-tanum ||7|87|64||
महागहन-कच्छादि-सागर-आदर्श-मण्डलम् ।
mahA.gahana-kaccha.Adi-sAgara.Adarza-maNDalam |
मरु-ऊषर-स्थल-श्वेत-सुवर.अम्बर-सुन्दरम् ॥७।८७।६५॥
maru-USara-sthala-zveta-suvara.ambara-sundaram ||7|87|65||
भूत-पूर्वैः परापूर्णम् परिपूतम् महार्णवैः ।
bhUta-pUrvai: parApUrNam paripUtam mahA.arNavai: |
अलम्कृतम् पुष्प-वनैः समारब्धम् रजोघनैः ॥७।८७।६६॥
alamkRtam puSpa-vanai: samArabdham raja:ghanai: ||7|87|66||
नित्यम् कृषीवलैः कृष्टम् वीजितम् शिशिर.अनिलः ।
nityam kRSIvalai: kRSTam vIjitam zizira.anila: |
तापितम् तपनैस् तप्तैर् उक्षितम् प्रावृट्.अम्बुधिः ॥७।८७।६७॥
tApitam tapanai:_taptai:_ukSitam prAvRT-ambudhi: ||7|87|67||
विपुल.अग्र-स्थल-उरस्कम् पद्म-आकर-कृत-ईक्षणम् ।
vipula.agra-sthala-uraskam padma.Akara-kRta-IkSaNam |
सित.असित-घन-उष्णीषम् दश-आशोदर-मन्दिरम् ॥७।८७।६८॥
sita.asita-ghana-uSNISam daza.AzA-udara-mandiram ||7|87|68||
लोकालोक-महाखात-वलय-उग्र.आस्य-भीषणम् ।
lokAloka-mahAkhAta-valaya-ugra.Asya-bhISaNam |
अनन्त-भूत-संघात-परिस्पन्द-एक-चेतनम् ॥७।८७।६९॥
ananta-bhUta-saMghAta-parispanda-eka-cetanam ||7|87|69||
व्याप्तम् अन्तो बहिश् चैव नाना-भूत-गणैः पृथक् ।
vyAptam anta:_bahi:_caiva nAnA-bhUta-gaNai: pRthak |
देव-दानव-गन्धर्वैर् बहिर् अन्तस् तु कीटकैः ॥७।८७।७०॥
deva-dAnava-gandharvai:_bahi:_anta:_tu kITakai: ||7|87|70||
पाताल-इन्द्रिय-रन्ध्रेषु नाग.असुर-कृमि-व्रजैः ।
pAtAla-indriya-randhreSu nAga.asura-kRmi-vrajai: |
सप्तस्व् अर्णव-कोशेषु नाना-जाति-जलेचरैः ॥७।८७।७१॥
saptasu_arNava-kozeSu nAnA-jAti-jalecarai: ||7|87|71||
व्याप्तम् नदी-वन-समुद्र-दिगन्त-शैल=
vyAptam nadI-vana-samudra-diganta-zaila=
द्वीप-आख्य-जन्तु-विषय-स्थल-जङ्गल-ओघैः ।
dvIpa.Akhya-jantu-viSaya-sthala-jaGgala-oghai: |
नाना.अवली-वलित-मण्डल-कोश-खाण्डम्
nAnA-avalI-valita-maNDala-koza-khANDam
वल्ली.सरः सरिदरातिगण.अब्ज-खण्डैः ॥७।८७।७२॥
vallI.sara: saridarAtigaNa.abja-khaNDai: ||7|87|72||
||
oॐm
FM.7.87
The World Within
When someone asked Ramana, 'It is said that cidAkAza itself is *AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied:
'If the sky is taken as an illustration it must be stated to be of three varieties, - *cidAkAza, *cittAkAza, and *bhUtAkAza. The natural state is called Chit-Aakaasha, the I-feeling that is born from cidAkAza is cittAkAza. As that Chitta.Aakaasha expands and takes the shape of all the *bhUtas (elements) this is all Bhuuta.Aakaasha. When the Chitta-Aakaasha which is consciousness of the self ("I") does not see the *cidAkAza but sees the *bhUtAkAza it is said to be *mano AkAza and when it leaves Mana.Áakaasha and sees Chit.Áakaasha it is said to be *cinmaya (Chit-maya, pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'
Vasishtha said—
ततश् चिदाकाश-वपुर् व्याप्य् अनन्तो निरामयः ।
tata:_cit.AkAza-vapu:_vyApi_ananta:_nirAmaya: |
दत्त.अवधानो वपुषि तदा पश्याम्य् अहम् क्वचित् ॥७।८७।१॥
datta.avadhAna:_vapuSi tadA pazyAmi_aham kvacit ||7|87|1||
.
tata: thus/from.that cit.AkAza-purvyA_api_ananta:_nirAmaya: x
dattAvadhAna:_vapuSi tadA attentive in the Body then pazyAmi_aham kvacit – I see/know somewhere.
*vlm.1 Vasishtha Continued:—Afterwards as I directed my attention to my own body for a while; I saw the undecaying and infinite spirit of god (lit-the vacuous Intellect, surrounding every part of my material frame).
*sv.1 1-3 VASISTHA continued: After thus contemplating the infinite consciousness for some time I suddenly realised that all this creation was within myself, my own body, just as the tree is in the seed
#dhA - #avadhA - #avadhAna -n.- attention, attentiveness, intentness, (cf. #sAvadhAna सा*वधन.) •-• #dattAvadhAna -mfn.- attentive, _paJcat.kathAs.24,98.
*Ott.cit - #cidAkAza - When someone asked ramaNa, 'It is said that cidAkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, - #cidAkAza, चित् #cittAkAza, and भू #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUtas (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.' •• *Ott.cit - #cidAkAza - def. - an.AgatAyAm nidrAyAm manas-viSaya-saMkSaye | puMsa: svasthasya ya: bhAva: sa cit.AkAza: ucyate ||7|87|7|| yata udyanti yasmiMz ca citrA: pariNamanty alam | padArtha-anubhavA: sarve cidAkAza: sa ucyate ||7|87|12|| yasmin sarvam yata: sarvam ya: sarvam sarvata: ca ya: | ya: ca sarva.maya: nityam sa: cit.AkAza: ucyate ||7|87|13|| divi bhUmau bahi: ca anta: tathA anyasya samAbhidha: | ya: vibhAti avabhAsa-AtmA cit.AkAza: sa ucyate ||7|87|y7106.14||
यावद् अन्तर्गतः सर्गः संस्थितो ऽङ्कुरित-उपमः ।
yAvat antar.gata: sarga: saMsthita:_aGkurita-upama: |
कुसूलस्य इव बीजस्य सिक्तस्य इव अङ्कुरो हृदि ॥७।८७।२॥
kusUlasya_iva bIjasya siktasya_iva_aGkura:_hRdi ||7|87|2||
.
yAvad_antar.gata: sarga: x
saMsthita:_aGkurita-upama: x
ku.sUlasya_iva bIjasya x
siktasya_iva_aGkura:_hRdi x
.
*vlm.2. Pondering deeply, I saw the world was seated within myheart, and shooting forth therein; as the grains put out their sprouts in a granary, by help of the rain water dropping into it.
*sv.2 1-3 VASISTHA continued: After thus contemplating the infinite consciousness for some time I suddenly realised that all this creation was within myself, my own body, just as the tree is in the seed
ऊर्ध्वम् उच्छून एव अन्तः सेकाद् बीजे यथा अङ्कुरः ।
Urdhvam ucchUna* eva_anta: sekAt bIje yathA_aGkura: |
आकारवत्य् अनाकारे चित्त्व.अचित्त्वे तथा जगत् ॥७।८७।३॥
AkAravati_an.AkAre cittva.acittve tathA jagat ||7|87|3||
.
Urdhvam ucchUna_eva_anta: upward expanding within
sekAd_bIje yathA_aGkura: x
AkAravati_an.AkAre x
cittva.acittve tathA jagat x.
#cvi - #ucchvi - #ucchUna swollen, bloated; expanded, «sat iva akhilam ucchUnam vApi_anucchUnam api_asat» y7055.020.
*vlm.3. I beheld the formal world, with all its sentient as well as insensitive beings, rising out of the formless heart, resembling the shapeless embryo of the seed, (i. e. the plastic nature from the amorphous spirit), by moisture of the ground
*sv.3 1-3 VASISTHA continued: After thus contemplating the infinite consciousness for some time I suddenly realised that all this creation was within myself, my own body, just as the tree is in the seed
यथा उन्मिषति दृश्य-श्रीः सुषुप्ताद् बोधम् एयुषः ।
yathA_unmiSati dRzya-zrI: suSuptAt bodham eyuSa: |
जाग्रद् वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥७।८७।४॥
jAgrat vA vigate svapne cit.mAtrasya sva.cetanAt ||7|87|4||
.
yathA unmiSati dRzya-zrI: x
suSuptAd_bodham eyuSa: x
jAgrat vA vigate svapne x
cit.mAtrasya sva.cetanAt - x.
.
*jd. Note how both vlm and sv are prolix. Why?
*sv.4 When one closes his eyes to sleep, he enters into an inner world created by his inner vision; when sleep comes to an end, one wakes up and his vision enters the world of the waking state. In the same way creation is experienced by one's entering into it within his own heart.
*vlm.4. As the beauty of the visibles appears to view, on one's coming to sense after his sleep; so it is the intellect only which gives sensation to one, who is waking or just risen from his sleep: (and so it was the intellectual wakefulness of Vasistha and other inspired men, which made them sensible of outward objects, even in the trance of their meditation (Samádhi).
***cinmAtra - #mAtra - When used as a suffix, mAtra is commonly translated as "only " • and often this is adequate. In yv/FM, -mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure " (as in the "meter "of the poetic line). Thus - #cinmAtra (cit-mAtra) is adequately rendered as "Consciousness-only", but is better read as "a measure of consciousness". When चित् cit*Consciousness is affected as #citta*Affection, it becomes #cinmaya #cinmaya, Measured/Formed Consciousness.
***cinmAtra *cit.mAtra *Chin.mátra – a measure of Consciousness (in the way a metric foot—in poetry or podiatry—measures its field of operation).
तथा एव आत्मनि सर्ग-आदाव् अनुभूत-स्वरूपिणी ।
tathA_eva_Atmani sarga.AdAu_anubhUta-svarUpiNI |
हृदि सर्ग-आदयो न अन्यरूप आकाश-रूपतः ॥७।८७।५॥
hRdi sarga.Adaya:_na_anya-rUpa* AkAza-rUpa.ta: ||7|87|5||
.
tathA eva just thus
Atmani sarga.Adau anubhUte when Creation.&c are experienced in the Heart
sva=rUpiNI as your.own=form
hRdi sarga.Adaya: then Creation.&c in the Heart
na anya-rUpe not in different-form
AkAza-rUpa.tas
Space-form.than.
*vlm.5. So there is conception of creation in the self-same soul, ere its formation or bringing into action; and the forms of creations are contained in the vacûm of the heart, and in no other separate vacuity whatever.
*sv.5 5-9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
Raama said—
आकाश-रूप आकाशे परमाकाश कथ्यताम् ।
AkAza-rUpa* AkAze paramAkAza kathyatAm |
भूयो_निपुण-बोधाय कथम् सर्गः प्रवर्तते ॥७।८७।६॥
bhUya:_nipuNa-bodhAya katham sarga: pravartate ||7|87|6||
.
AkAza-rUpa AkAze x
paramAkAza O x
kathyatAm x
bhUyas x
nipuNa-bodhAya x
katham sarga: pravartate
.
*vlm.6. rAma rejoined:—Sir, your assertion of the vacûm of the heart, made me take it in the sense of infinite space of vacuity, which contains the whole creation; but please to explain to me more clearly, what you mean by your intellectual vacûm, which you say, is the source of the world. (i. e. whether the heart or mind or infinite space, is the cause and container of the cosmos).
*sv.6 5-9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
x
VasiShTha said—
शृणु राम यथा.पूर्वम् स्वयंभूत्वम् मया तदा ।
zRNu rAma yathA.pUrvam svayambhUtvam mayA tadA |
अनुभूतम् असत् सद्वद् इदम् स्वप्नपुर-उपमम् ॥७।८७।७॥
anubhUtam asat sat.vat idam svapna.pura-upamam ||7|87|7||
.
listen.up, Ráma
:
once, long-ago,
svayambhUtvam
mayA tadA by me then
I experienced the unreal as.if real, the same as this Dream.City
.
*sv.7 5-9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
* the reading "SelfBorn", however common, is incorrect: the root is >#bhU. MW prefers "self-existing", but I retain "exist" for derivatives of >#as.
*vlm.7. Vasistha replied:—Hear Ráma, how I thought myself once in my meditation, as the self-born Swayambhu or the god who is born of himself, in whom subsisted the whole, and there was nothing born but by and from him; and how I believed the unreal as real in my revelry, or as an air-built-castle in my dreaming.
*jd. - zRNu rAma yathA.pUrvam listen, rAma, how it was once-ago: svayambhU.tvam mayA tadA by me then the state of Svayambhû the SelfBecome Brahmâ The reading "SelfBorn", however common, is incorrect: the root is >#bhU. MW prefers "self-existing", but I retain "exist" for derivatives of >#as. anubhUtam was experienced a.sat sad.vad idam this not.So seeming.So svapna.pura-upamam like a dream-city.
तम् आलोक्य महाकल्प-सम्भ्रमम् व्योम.रूपिणा ।
tam Alokya mahAkalpa-sambhramam vyoma.rUpiNA |
भागे ऽन्यत्र शरीरस्य संविद्-उन्मेषिता मया ॥७।८७।८॥
bhAge_anyatra zarIrasya saMvit-unmeSitA mayA ||7|87|8||
.
tam Alokya mahAkalpa-sambhramam -
having seen that, the Doomsday-delusion,
vyoma.rUpiNA -
with/in a spacious.Sky-form
bhAge -
in (one) part
anyatra - otherwhere
zarIrasya - of the body
saMvid-unmeSitA - by Awareness-opening
mayA - by me....
*vlm.8. As I had been looking before, at that sight of the great kalpa-dissolution, with my airiform spiritual body; I found and felt the other part of my person (i.e. my material frame), was likewise infused with the same sensibility and consciousness. (The body being the counter part or rechauffe of the mind).
*sv.8 5-9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
यदा एव स.अमला संवित् किम्चिद् उन्मेषिता स्थिता ।
yadA_eva sa.amalA saMvit kimcit unmeSitA sthitA |
तदा एव अहम् क्वचित् तत्र पश्याम्य् आकाशताम् इव ॥७।८७।९॥
tadA_eva_aham kvacit tatra pazyAmi_AkAzatAm iva ||7|87|9||
.
yadA_eva - whenever
sa.amalA saMvit kimcit x
unmeSitA sthitA x
tadA_eva - thenever
aham kvacit - I wherever
tatra pazyAmy - there see/know
AkAzatAm iva - as.if the state of spaciousness
.
*vlm.9. As I looked at it for a while, with my spiritual part; I found it as purely aerial, and endued with a slight consciousness of itself. (So says the Struti:—In the begining the spirit became or produced the air with its oscillation).
*sv.9 5-9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
गतम् स्वभावम् चिद्व्योम यथा त्वम्, राम, निद्रया ।
gatam svabhAvam cit.vyoma yathA tvam rAma nidrayA |
जाग्रद् वा स्वप्नलोकम् वा विशन् वेत्सि समम् घनम् ॥७।८७।१०॥
jAgrat vA svapna.lokam vA vizan vetsi samam ghanam ||7|87|10||
.
gatam svabhAvam cit.vyoma x
yathA tvam rAma nidrayA x
jAgrat vA svapna.lokam vA - whether waking or sleeping
vizanvetsi samam ghanam - x.
.
*vlm.10. The vacuous Intellect found this elastic substance, to be of such a subtile and rarified nature, as when you see the external objects in your dream, or remember the objects of your dream upon your waking.
*sv.10 O rAma, when you enter into the consciousness of your own self, whether in sleep or in the waking state, you know that it is equally a mass of consciousness.
दिङ्मात्राकाशम् एवादौ ततो ऽस्मि इत्य् एव वेदनम् ।
dik.mAtra.AkAzam eva_Adau tata:_asmi_iti_eva vedanam |
तद्.घनम् कथ्यते बुद्धिः सा घना मन उच्यते ॥७।८७।११॥
tat.ghanam kathyate buddhi: sA ghanA mana* ucyate ||7|87|11||
.
dik.mAtra.AkAzam eva_Adau
in the beginning is only place.measured Space
so I am only the knowing Awareness from That
tata:_asmi_iti_eva vedanam
tat.ghanam kathyate buddhi:
buddhi Intellect is said to be the thickening of that
sA ghanA manas ucyate
that thickening is called manas Mind
.
*vlm.11. This etherial air, having its primary powers of chit and saMvid-intellect, and conscience, becomes the intellection and consciousness also; then from its power of reflecting (on its existence in space and time), it takes the name of reflection (chittam). Next from its knowledge of itself as air, it becomes the airy egoism, and then it takes the name of buddhi or understanding, for its knowledge of itself as plastic nature, and forgetfulness of its former spirituality. At last it becomes the mind, from its minding many things that it wills or nils.
*sv.11 11-12 To begin with there is only this pure space or emptiness. In it there arises the notion 'I am'. The condensation of that is known as buddhi or intellect and the condensation of that is known as the mind.
#ghana (> #han) - thickening • a cloud (thick mist)—both these senses are employed in yv/FM, to indicate the development of संकल्प saMkalpa Con.cepts into evident reality • an analogy: this text exists as an Affection of the "cloud "of the Internet, which "thickens "into its reality when downloaded to the screen. •-• speaking of #avidyA and #ajJAna, V. says: <ajJAnam etat balavat avidyA=itara-nAmakam - This lack of jnAna.Wisdom is just another name for Ignorance/Nescience janma.antara-sahasra=uttham –arisen from a thousand other births ghanam sthitam upAgatam - #come to the state of a cloud - <ghana> is the thickening or materializing of a #vAsanA.Trace, just as water vapor, when cooled, thickens into a mist, a cloud, a rain.
vedana
buddhi
manas
तद् वेत्ति शब्द-तन्मात्रम् तन्मात्राणि इतराण्य् अथ ।
tat vetti zabda-tanmAtram tanmAtrANi_itarANi_atha |
पञ्च-इन्द्रियाणि तत्-स्थौल्याद् इति इन्द्रिय-गण-उदयः ॥७।८७।१२॥
paJca-indriyANi tat-sthaulyAt iti_indriya-gaNa-udaya: ||7|87|12||
.
tat vetti zabda-tanmAtram x
tanmAtrANi itarANi atha x
paJca-indriyANi tat-sthaulyAt x
iti indriya-gaNa-udaya: - x.
.
tanmAtra
sthaulya
*vlm.12. Then from, its powers of perception and sensation it becomes the five senses, to which are added their fivefold organs; upon the perversion of the nice mental peceptions to grossness.
*sv.12 11-12 To begin with there is only this pure space or emptiness. In it there arises the notion 'I am'. The condensation of that is known as buddhi or intellect and the condensation of that is known as the mind.
सुषुप्ताद् विशतः स्वप्नम् जगद्-दृश्य-घन-उदयम् ।
suSuptAt vizata: svapnam jagat-dRzya-ghana-udayam |
यथा तथा एव सर्गादौ दुःखम् भाति निमेषतः ॥७।८७।१३॥
yathA tathA_eva sarga.Adau du:kham bhAti nimeSata: ||7|87|13||
.
suSuptAt vizata: svapnam x
jagat-dRzya-ghana-udayam x
yathA
such as
tathA_eva x
sarga.Adau x
du:kham bhAti nimeSata: x
.
*vlm.13. As a man roused from his sound sleep, is subject to flimsy dreams; so the pare soul losing its purity upon its entrance in the gross body, is subjected to the miseries that are concomittant with it.
*sv.13 That knows or experiences the pure element of sound and also the other elements, the tanmatras. From these experiences arise the various senses.
तुल्य-कालम् अनन्ते ऽस्मिन् दृश्य-जाल.अवभासने ।
tulya-kAlam anante_asmin dRzya-jAla.avabhAsane |
कथयन्ति क्रमम् केचित् केचिन् न कथयन्ति च ॥७।८७।१४॥
kathayanti kramam kecit kecit na kathayanti ca ||7|87|14||
.
tulya-kAlam anante_asmin x
dRzya-jAla.avabhAsane x
kathayanti kramam kecit x
kecit na kathayanti ca x
.
*vlm.14. Then the infinite world; appearing at once and at the same time, (before the view of the mind and outer sight, both in state of dream and on waking); it is said to be and act of spontaniety by some, and that of consecution by others. (Some texts say; god willed and it was; (so aikshata,fiatet fit, kunfa káná &c); while others represent the world to be not the work of a day, but of many consecutive days. (Such as so atapshata-God laboured and rested from his labour).
*sv.14 14-18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
परमाणु-कणे कान्ते सम्पन्नाम् अनुभूतवान् ।
parama.aNu-kaNe kAnte sampannAm anubhUtavAn |
अहम् चेतनम् आत्मानम् वस्तुतो ऽमलम् एव खम् ॥७।८७।१५॥
aham cetanam AtmAnam vastuta:_amalam eva kham ||7|87|15||
.
parama.aNu-kaNe kAnte x
sampannAm anubhUtavAn x
aham cetanam AtmAnam x
vastuta: amalam eva kham x
.
#Anizam – till nightfall • #anizam – continually.
*vlm.16. As it is the nature of vacûm, to give rise to the current air; so it is natural to the mind, to assign a form and figure to all its ideas, by the power of its imagination; (whence it is called the creative mind, or inventive imagination, that gives a shape to airy nothing).
*vlm.15. I conceived the whole (space and time), in the minutiae of my mind; and being myself as empty air, thought the material world, to be contained in me in the form of intelligence.
*sv.15 14-18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
यथा स्वभावतो व्योम्नि चलत्य् एव अनिशम् मरुत् ।
yathA svabhAvata:_vyomni calati_eva_anizam marut |
तथा स्वभावात् सर्वत्र पश्यत्य् एव वपुस् त्व् इति ॥७।८७।१६॥
tathA svabhAvAt sarvatra pazyati_eva vapu:_tu_iti ||7|87|16||
.
as
it's the nature of the wind to blow about the spacious sky
incessantly
thus
from its nature too
the Body knows its everywhere
.
yathA as.in.such.way svabhAvato of its own nature vyomni in the spacious sky calati_eva_anizam marut is moving so incessantly the wind tathA thus/in.that.way svabhAvAt from its nature sarvatra everywhere pazyati_eva is see/knowing so vapus_tv_iti the Body also.
.
*vlm.17. Whatever imaginary form, our imagination gives to a thing at first, there is no power in the mind to remove it any more from it.
*sv.16 14-18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
* yathA as.in.such.way svabhAvato of its own nature vyomni in the spacious sky calati_eva_anizam marut is moving so incessantly the wind tathA thus/in.that.way svabhAvAt from its nature sarvatra everywhere pazyati_eva is see/knowing so vapus_tv_iti the Body also.
यादृशम् चेतितम् रूपम् शक्त्या परमया तया ।
yAdRzam cetitam rUpam zaktyA paramayA tayA |
तच् छक्नोत्य् अन्यथा कर्तुम् न एषा यत्नेन भूयसा ॥७।८७।१७॥
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA ||7|87|17||
.
yAdRzam cetitam rUpam zaktyA paramayA tayA x
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA - x.
.
*vlm.p.17 Whatever imaginary form our imagination gives to a thing at first, there is no power in the mind to remove it.
*sv.17 14-18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
ततः पश्याम्य् अहम् यावत् सम्पन्नो ऽप्य् अणुरूपकः ।
tata: pazyAmi_aham yAvat sampanna:_api_aNu-rUpaka: |
चित्त्वाच् चेतस् तद् एव आशु तथा.भूतो ऽस्मि संस्थितः ॥७।८७।१८॥
cittvAt ceta:_tat eva_Azu tathA.bhUta:_asmi saMsthita: ||7|87|18||
.
tata: pazyAmi_aham yAvat sampanna:_api_aNu-rUpaka: x
cittvAc_cetas_tat eva_Azu tathA.bhUta:_asmi saMsthita: - x.
.
*vlm.18. Hence I believed myself as a minute atom, although I knew my soul to be beyond all bounds; and because I had the power of thinking, I thought myself as the thinking mind, and no more. (So one knowing himself as, the body, at once knows him to be a corporeal being only; as the lion thinking himself as a sheep, bleated and grazed as one of them. So we forget our higher nature).
*sv.18 14-18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
ततो ऽहम् बुद्धवान् रूपम् तनु तेजःकण-आकृति ।
tata:_aham buddhavAn rUpam tanu teja:kaNa.AkRti |
तदेव भावयन् पश्चात् गतो ऽहम् स्थूलताम् इव ॥७।८७।१९॥
tadeva bhAvayan pazcAt gata:_aham sthUlatAm iva ||7|87|19||
.
tatas aham buddhavAn rUpam x
tanu teja:kaNa.AkRti x
tadeva bhAvayan pazcAt x
gata:_aham sthUlatAm iva x
.
*vlm.19. Then with my subtile body of pure intelligence, I thought myself as a spark of fire; and by thinking so for a long time, I became at length of the form of a gross body. -- The angels are said to be of a bright and fiery body (muri and atashi), and the human body to be of a gross and earthy substance (khaki and martya).
*sv.19 As I was thus observing creation, I had become atomic. I realised myself as a ray of light. Contemplating that alone, I had become gross. In this grossness there were the potentialities of sense-experiences. ... I began to see.
प्रेक्षे तावद् अहम् किम्चिद् इति बोधाल् लघोस् ततः ।
prekSe tAvat aham kimcit iti bodhAt_lagho:_tata: |
मनाग् आलोकनाय एव सम्प्रवृत्तो ऽनुभूतवान् ॥७।८७।२०॥
manAk_AlokanAya_eva sam.pravRtta:_anubhUtavAn ||7|87|20||
.
prekSe tAvad_aham kimcit x
iti bodhAl_laghos_tata: x
manAg_AlokanAya_eva x
sampravRtta:_anubhUtavAn - x.
.
*vlm.20. I then felt a desire of seeing all what existed about me, and had the power of sight immediately suppplied to my gross body. (Just as a child coming out as blind, deaf and dumb from the embryo; has the powers of seeing and hearing and crying, immediately furnished to it afterwards) so says Adam in Milton, "As I came to life, I looked at this light and beautiful frame").
*sv.20 20-23 The organs through which I saw became the eyes, that which I saw became the scene (object), the fruit of this experience was sight, 'when' I saw all this became time (duration), the manner in which I saw became the method or order, 'wherever' I saw became space. By conviction these became the order of creation.
यन् नाम तत्र तत् किम्चित् तस्य इह अद्य रघूद्वह ।
yat nAma tatra tat kimcit tasya_iha_adya raghUdvaha |
शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥७।८७।२१॥
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: ||7|87|21||
.
yan_nAma tatra tat kimcit x
tasya_iha_adya raghUdvaha - x +
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: - x.
.
*vlm.21. In this manner I felt other desires, and had their corresponding senses and organs given to me; and I will tell you now, O race of Baghu, their names and functions and objects, as they are known amongst you.
*sv.21 20-23 The organs through which I saw became the eyes, that which I saw became the scene (object), the fruit of this experience was sight, 'when' I saw all this became time (duration), the manner in which I saw became the method or order, 'wherever' I saw became space. By conviction these became the order of creation.
द्रष्टुम् प्रवृत्तो रन्ध्रेण येन तच् चक्षुर् उच्यते ।
draSTum pravRtta:_randhreNa yena tat cakSu:_ucyate |
यच् च पश्यामि तद् दृश्यम् दर्शनम् न फलम् ततः ॥७।८७।२२॥
yat ca pazyAmi tat dRzyam darzanam na phalam tata: ||7|87|22||
.
draSTum pravRtta: randhreNa yena x
tat cakSu:_ucyate – that is said.to.be the Sight
yac_ca pazyAmi x
tat dRzyam x
darzanam na phalam tata: - x.
*vlm.22. The two holes of my face through which I began to see, are termed the two eyes with their function of sight; and having for their objects the visible phenomena of nature.
*sv.22 20-23 The organs through which I saw became the eyes, that which I saw became the scene (object), the fruit of this experience was sight, 'when' I saw all this became time (duration), the manner in which I saw became the method or order, 'wherever' I saw became space. By conviction these became the order of creation.
यदा पश्यामि कालो ऽसौ यथा पश्यामि स क्रमः ।
yadA pazyAmi kAla:_asau yathA pazyAmi sa: krama: |
प्रौढा नियतिर् इत्य् अस्य यत्र पश्यामि तन्नभः ॥७।८७।२३॥
prauDhA niyati:_iti_asya yatra pazyAmi tat-nabha: ||7|87|23||
.
yadA x
pazyAmi kAla:_asau x
yathA - in which way
pazyAmi sa_krama: x
prauDhA niyati:_iti_asya x
yatra pazyAmi tat-nabha: - x.
when I look.at this Time,
as I watch it,
it grows to Order,
and matures as Destiny.
And so,
everywhere I look is That-Space.
--यदा पश्यामि When I see,
कालः असौ this Time,
--यथा पश्यामि as I see,
स क्रमः becomes the order
प्रौढा नियतिः maturing as Destiny
इत्य् अस्य – so of.it this being so,
--यत्र पश्यामि where I see
तन्-नभः is That-Space.
-jd. The one root >paz, like >vid, has the double sense of seeing and knowing, or, here, looking.at and watching. As the saying goes, «ya: pazyati, sa pazyati».
*vlm.23. When I see that I call time, and as I see that is called its manner; the place where I see an object is simple vacuity, and the duration of the sight is governed by destiny.
*sv.23 20-23 ..., 'when' I saw all this became time (duration), the manner in which I saw became the method or order, 'wherever' I saw became space. By conviction these became the order of creation.
स्थितो ऽस्मि यत्र देशो ऽसाव् इत्य् अद्य एषा प्रकल्पना ।
sthita:_asmi yatra deza:_asau_iti_adya_eSA prakalpanA |
तदा त्वहम् चिद् उन्मेष-मात्रात् तन्मात्र-कारणम् ॥७।८७।२४॥
tadA tu_aham cit unmeSa-mAtrAt tanmAtra-kAraNam ||7|87|24||
.
sthita: asmi yatra where I am situate
deza: asau this place
iti.so/as adya.now/present eSA.this -f.- prakalpana.xx.A x
tadA tu but then
aham.I am cit.consciousness
unmeSa.xx.mAtra.measure\only.At x
tanmAtra.xx.kAraNa.cause.m
.
*vlm.24. The place where I am situated, is said to be my location; and when I think or affirm any thing, that I say the present time; and as long I feel the twinkling of my intellect, so long do I know myself as the intellectual cause of my action.
*sv.24 24-25 When thus consciousness 'opened its eyes', as it were, or became aware of its own inherent potentialities, the tanmatras (pure elements) arose, and then all the senses which are in fact and in truth pure void or space came into being.
पश्यामि इति ततस् तत्र मनाग्.बोधो मम उदभूत् ।
pazyAmi_iti tata:_tatra manAk.bodha:_mama_udabhUt |
ततो रन्ध्र-द्वयेन अहम् अपश्यम् यत् तद् अप्य् अखम् ॥७।८७।२५॥
tata:_randhra-dvayena_aham apazyam yat tat api_a-kham ||7|87|25||
.
pazyAmi_iti tatas_tatra so I see thus & there
manAg.bodha: mama_udabhUt x
tato
randhra-dvayena
aham apazyam yat what I saw
tad_api_a-kham is only That, without kha.Sky
.
*vlm.25. When I see anything, I have its perception in me; and I have my conviction also, that what I behold with my two eyes, are not empty vacuity, but of a substantial nature.
*sv.25 24-25 When thus consciousness 'opened its eyes', as it were, or became aware of its own inherent potentialities, the tanmatras (pure elements) arose, and then all the senses which are in fact and in truth pure void or space came into being.
याम्.याम् अपश्यम् रन्ध्राभ्याम् त इमे लोचने स्थिते ।
yAm.yAm apazyam randhrAbhyAm ta* ime locane sthite |
ततः किम्चिच् छृणोम्य् इति संविद् इत्य् उदिता मम ॥७।८७।२६॥
tata: kimcit zRNomi_iti saMvit iti_uditA mama ||7|87|26||
.
yAm.yAm apazyam whatever I saw
randhrAbhyAm x
ta_ime locane sthite x
tata: kimcit zRNomi_iti saMvit iti_uditA mama x
.
*vlm.26. The organs where with I saw and felt the world in me, are these two eyes-the keys to the visible world; then I felt the desire of hearing, what was going about me, and it was my own soul, which prompted this desire in me. (Sensible perceptions
are the natural appetities of the soul, and finding their way through the external organs of sense).
*sv.26 26-28 Even so, I thought "Let me hear something." From this sound arose, as also the organ of hearing.
ततः किम्चिn मनाग्.मात्रम् झम्कारम् श्रुतवान् अहम् ।
tata: kimcit manAk.mAtram "jham"kAram zrutavAn aham |
प्रध्मातस्य इव शङ्खस्य शब्दम् व्योम्नः स्व.भावजम् ॥७।८७।२७॥
pradhmAtasya_iva zaGkhasya zabdam vyomna: sva.bhAvajam ||7|87|27||
.
tata: kimcit manAg.mAtram x
jham.kAram zrutavAn aham
I heard a "jhumm"ing sound
pradhmAtasya_iva zaGkhasya x
zabdam vyomna: sva.bhAvajam x
.
*vlm.27. I then heard a swelling sound, as that of a sonorous conch; and reaching to me through the air, where it is naturally born and through which it passes.
*sv.27 26-28 Even so, I thought "Let me hear something." From this sound arose, as also the organ of hearing.
#dhmA to blow - #dhmAta -mfn.- blown , blown up or into RV.&c.; inflamed, excited, W.; -n.- a partic. wrong pronunciation of vowels Pat. - #pradhmAta, y7087.027.
याभ्याम् अहम् अथ अश्रौषम् त इमे श्रवण-व्रणे ।
yAbhyAm aham atha_azrauSam ta* ime zravaNa-vraNe |
प्रदेशाभ्यम् विचरता मरुता वितत-स्वनम् ॥७।८७।२८॥
pradezAbhyam vicaratA marutA vitata-svanam ||7|87|28||
.
yAbhyAm aham athAzrauSam x
ta ime zravaNa-vraNe x
pradezAbhyam vicaratA x
marutA w the Air
vitata-svanam x
.
*vlm.28. The organs by which I heard the sound, are these two ears of mine; it is born by the air to ear, and then enters the earholes with a continuous hissing.
*sv.28 26-28 Even so, I thought "Let me hear something." From this sound arose, as also the organ of hearing.
-AB. yAbhyAm pradezAbhyAm vitata-svanam azrauSam te ime ... ||7|87|
#zru - #azrauSam - aor. [4] ac. sg. 1 >zru
स्पर्श-संवेदनम् किम्चिद् अहम् अत्र अनुभूतवान् ।
sparza-saMvedanam kimcit aham atra_anubhUtavAn |
येन नाम प्रदेशेन तेन सा त्वक् च कथ्यते ॥७।८७।२९॥
yena nAma pradezena tena sA tvak ca kathyate ||7|87|29||
.
sparza-saMvedanam kimcit touch-stimulus something aham atra_anubhUtavAn I here experiencing
yena whereby/by.which.means
tena thereby/by.that.means
nAma pradezena namely by its province
tena thereby/by.that.means sA tvak_ca kathyate – the skin then it is called.
*vlm.29. I then felt in me the desire of feeling, and the organ whereby I came to it, is called the touch or skin.
*sv.29 29-33 Then there arose the sense of touch, the sense of taste and the sense of smell, etc.
येन स्पृष्टम् इव अङ्गम् तत् तदा अहम् अनुभूतवान् ।
yena spRSTam iva_aGgam tat tadA_aham anubhUtavAn |
सत्-संवेदन.मात्र-आत्मा सो ऽयम् वायुर् इति स्मृतः ॥७।८७।३०॥
sat-saMvedana.mAtra.AtmA sa:_ayam vAyu:_iti smRta: ||7|87|30||
.
yena spRSTam iva_aGgam tat whereby as.if the body, that tadA then/at.that.time aham I anubhUtavAn experiencing.as
sat-saMvedana.mAtra.AtmA
sa:_ayam vAyu:_iti smRta:
.
*vlm.30. Next I came to know the medium, whereby I had the sensation of touch in my body; and found it was the air which conveyed that sense to me. (i.e. from the object to the skin).
*sv.30 29-33 Then there arose the sense of touch, the sense of taste and the sense of smell, etc.
स्पर्शन.इन्द्रिय.तन्मात्रम् इति वेदिनि संस्थितम् ।
sparzana-indriya-tanmAtram iti vedini saMsthitam |
आस्वाद-संविद्या अभून् मे तदा आस्वाद्य-रस-इन्द्रियम् ॥७।८७।३१॥
AsvAda-saMvidyA_abhUt me tadA_AsvAdya-rasa-indriyam ||7|87|31||
.
sparzana-indriya-tan.mAtram x
iti vedini saMsthitam x
AsvAda-saMvidyA_abhUn_me x
tadA_AsvAdya-rasa-indriyam x
.
*vlm.31. As I remained sensible of the property of feeling or touch in me, I felt the desire of taste within myself, and had there upon the organ of tasting given to me.
*sv.31 29-33 Then there arose the sense of touch, the sense of taste and the sense of smell, etc.
प्राणान् मे घ्राण-तन्मात्रम् उदितम् व्योम-रूपिणः ।
prANAn_me ghrANa-tanmAtram uditam vyoma-rUpiNa: |
इत्थम् न किम्चित् सम्पन्नम् सर्वम् सम्पन्न-मात्र_मे ॥७।८७।३२॥
ittham na kimcit sampannam sarvam sampanna-mAtra_me ||7|87|32||
.
thm Praana.Airs.An me.@ me ghrANa.smell.tanmAtra. a measure of that.m x
udita.arisen\spoken.m vyoma-spacious.sky.rUpiN.embodied/having.form.a: x
ittham.thus/this.way na.no kimcit.anything/whatever sampanna.thriving/endowed.accomplished/possessed.of
sarva.all/everything.m sampanna.thriving/endowed.accomplished/possessed.of.mAtra.measure\only me.@ me
.
*vlm.32. Then my vacuous self, contracted the property of smelling, by the air of its breath, I had thereby the sense of smelling given to me, through the organs of my nostrils. Being thus furnished with all the organs of sense, I found myself to be imperfect still: (because none of them could lead me to the knowledge of the truth).
*sv.32 29-33 Then there arose the sense of touch, the sense of taste and the sense of smell, etc.
एवम् इन्द्रिय-तन्मात्र-जालम् चेत् तत्र संस्थितः ।
evam indriya-tanmAtra-jAlam cet tatra saMsthita: |
यावत् तावत् विदः पञ्च बलात् एव मम उदिताः ॥७।८७।३३॥
yAvat tAvat vida: paJca balAt eva mama_uditA: ||7|87|33||
.
evam indriya-tanmAtra-jAlam cet x
tatra saMsthita: x
yAvat tAvat vida: paJca balAt eva mama_uditA: x
.
*vlm.33. Being thus confined in the net of my senses, I found my sensual appetite increasing fast in me; (and the possession of sensuous perceptions (vidah), tending to no conscientious verity saMvidah).
शब्द-रूप-रस-स्पर्श-गन्ध-मात्र-शरीरिकाः ।
zabda-rUpa-rasa-sparza-gandha-mAtra-zarIrikA: |
अनाकारस् तथा भात-स्वरूपिण्यो भ्रम.आत्मिकाः ॥७।८७।३४॥
an.AkAra:_tathA bhAta-svarUpiNya:_bhrama.AtmikA: ||7|87|34||
.
zabda-rUpa-rasa-sparza-gandha-mAtra-zarIrikA: + an.AkAras_tathA bhAta-svarUpiNya:_bhrama.AtmikA:
.
*vlm.34. The bodily sensations of sound, form, taste, touch and smell, are all formless and untrue, and though appear to be actual and true; yet they are really false and untrue.
*sv.34 Even though all these seem to have arisen in me, in fact nothing has ever happened. hen thus the five elements and the five senses came into being, their corresponding knowledge and experience arose in me irresistibly. They were without 'form' (substantiality) and they were illusory.
एवम्.रूपम् अहम् जालम् भावयन् यत् तद् आस्थितः ।
evam.rUpam aham jAlam bhAvayan yat tat Asthita: |
तद् अहम्कार इत्य् अद्य कथ्यते त्वादृशैर् जनैः ॥७।८७।३५॥
tat ahamkAra* iti_adya kathyate tvAdRzai:_janai: ||7|87|35||
.
evam.rUpam aham jAlam bhAvayan_yat tad_Asthita: + tad_ahamkAra_iti_adya kathyate tvAdRzai:_janai:
.
*vlm.35. As I remained ensnared in the net of my senses, and considered myself a sensible being; I felt my egoism in me, as that with which I am now addressing to you.
*sv.35 35-36 When I thus stood contemplating these notions and experiences, that state of my being is known by people like you as I-ness or egosense. When this notion of egosense becomes more gross, it is known as buddhi or intellect; when that becomes gross, it is known as the mind.
एष एव घनी.भूतो बुद्धिर् इत्य् अभिधीयते ।
eSa* eva ghanI.bhUta:_buddhi:_iti_abhidhIyate |
सा अथ बुद्धिर् घनी.भूता मन इत्य् अभिधीयते ॥७।८७।३६॥
sA_atha buddhi:_ghanI.bhUtA mana* iti_abhidhIyate ||7|87|36||
.
this Ahamkâra "I" having
thickened, they call the Intellect.
This Buddhi Intellect having
thickened, they call manas the Mind.
eSa eva ghanI.bhUta:
this {"I"} having become thick/concretized
buddhi:_iti_abhidhIyate is commonly known as Buddhi Intellect.
sA atha buddhi:_ghanI.bhUtA This same Buddhi Intellect having been concretized
manas iti_abhidhIyate
is commonly known as manas Mind.
*vlm.36. The sense of egoism growing strong and compact, takes the name of the understanding; and this being considered and mature, comes to be designated as the mind.
*sv.36 When I thus stood contemplating these notions and experiences, that state of my being is known by people like you as I-ness or egosense. When this notion of egosense becomes more gross, it is known as buddhi or intellect; when that becomes gross, it is known as the mind.
अन्तःकरण-रूपत्वम् एवम् अत्र अहम् आस्थितः ।
anta:karaNa-rUpatvam evam atra_aham Asthita: |
आतिवाहिक-देह-आत्मा चिन्मय-व्योम-रूपवान् ॥७।८७।३७॥
AtivAhika-deha.AtmA cinmaya-vyoma-rUpavAn ||7|87|37||
.
so here I am, established as a form from the Inner-Control, the Traveler Body itself, a consciousness-construction in the spacious sky.
anta:karaNa.inner.impulse/control-rUpatva.conditioned.form evam.so/this.way atra.here/in.this.place aham.I Asthita.standing/abiding.in: x
AtivAhika.HyperTraveler-deha.body.AtmA.self x
cit.consciousness.maya.made-vyoma-spacious.sky.rUpa.form.van.-ful
.
*vlm.37. Being possessed of my eternal senses, I pass for a sentient being; and having my spiritual body and soul, I pass as an intellectual being in a vacuous form.
*sv.37 Thus, though I am pure consciousness, I seem to have acquired a subtle body (AtivAhika) and an anta:karaNa (inner instrument consisting of mind, intellect, etc. ).
*jd. - evam atra_aham Asthita: so here I am established as anta:karaNa-rUpatvam a formation of the _anta:karaNa Inner-control AtivAhika-dehAtmA --the subtle _AtivAhika-body.self cit.maya-vyoma.rUpa=vAn =as a consciousness.made-space-form.
पवनाद्य् अप्य् अहम् शून्यः केवलाकाश-मात्रकः ।
pavana.Adi_api_aham zUnya: kevala.AkAza-mAtraka: |
सर्वेषाम् एव भावानाम् शून्याकृतिर् अरोधकः ॥७।८७।३८॥
sarveSAm eva bhAvAnAm zUnya.AkRti:_a.rodhaka: ||7|87|38||
.
although composed of elements,
yet I am empty
:
a formation in the fulness of AkAsha.Space,
:
and all of my becomings are made unobstructed emptiness
.
*jd. - pavana.Ady apy although the winds &c composed of the elements aham zUnya: I am empty kevala.AkAza-mAtraka: a formation in the fulness of AkAsha.Space sarveSAm eva bhAvAnAm Of all Bhâvana Becomings zUnya.AkRtir arodhaka: the unobstructed empty-embodiment.
*sv.38 I am subtler and more empty than even the air. Hence, I do not obstruct the coming into being of anything.
*vlm.38. I am more rare and vacuous than the air itself, and am as the empty void itself; I am devoid of all shapes and figures, and am irrepressible in my nature.
*jd. - pavana.Ady apy although the winds &c composed of the elements aham zUnya: I am empty kevala.AkAza-mAtraka: a formation in the fulness of AkAsha.Space sarveSAm eva bhAvAnAm Of all Bhâvana Becomings zUnya.AkRtir arodhaka: the unobstructed empty-embodiment.
अथ एवम् भावनाच् चाहम् यदा तत्र चिरम् स्थितः ।
atha_evam bhAvanAt ca_aham yadA tatra ciram sthita: |
तदाहम् देहवान् दृष्ट इति मे प्रत्ययो ऽभवत् ॥७।८७।३९॥
tadA_aham dehavAn dRSTa* iti me pratyaya:_abhavat ||7|87|39||
.
atha_evam bhAvanAc_ca x
aham yadA tatra ciram sthita: x
tadA aham dehavAn dRSTa x
iti me pratyaya:_abhavat - x.
*sv.39 But since I continue to be in this notional existence for a considerable period of time, you imagine that I have a body.
*vlm.39. As I remained at that spot, with this conviction of myself; I found myself endowed with a body, and it was as I took me to be.
तेन अहम्-प्रत्ययेन अथ शब्दम् कर्तुम् प्रवृत्तवान् ।
tena_aham-pratyayena_atha zabdam kartum pravRttavAn |
शून्य एव यथा सुप्तः स्वप्न-उड्डीन-नरः रवम् ॥७।८७।४०॥
zUnya_eva yathA supta: svapna-uDDIna-nara: ravam ||7|87|40||
.
tena.thereby/therewith - aham.I by/with -pratyaya.belief/conviction.ena atha.then/next thm zabda.word/sound.m kartum.to.make/do - pravRtta.come.forth.vAn + zUnya.empty/void.: eva.very/only/indeed yathA.how/as supta.asleep.: svapna.dream..uDDIna.flying.nara.human.: rava.roar/howl/noise.m
.
*sv.40 It is on account of this notion existing in you that I produce this sound known as speech. You hear it even as a sleeping person hears sounds in his dream.
*vlm.40. With this belief (of my being an embodied being), I began to utter sounds; and these sounds were as void, as those of man, dreaming himself as flying in the air in his sleep.
.
अथ पूर्वम् कृतः शब्दो बालेन इव तद् ॐ इति |
atha pUrvam kRta: zabda:_bAlena_iva tat_OM_iti x
ततः स एष_ॐकार इति नीतः पुनः प्रथाम् ॥७।८७।४१॥
tata: sa_eSa_OM.kAra iti nIta: puna: prathAm ||7|87|41||
.
tatas.thence/from.that - sas.that eSas.this OMkAra:OM.sign iti.so/as nIta.led.to/guided/directed.: punas.again. prathA.extending\fame.m + atha.then/next pUrvam.formerly/before kRta.done/made.: zabda.word/sound.: by/with bAla.boy/child.ena iva.like/as.if tat.it/he/that OM iti.so/as
.
*vlm.41. This was the sound of a new born babe, uttering the sacred syllable om at first; and thence it has become the custom to pronounce this word, in the begtning of sacred hymn.
*sv.41 41-42 The first sound that a child utters is Om and hence Om has come to be regarded as the foremost among sounds. After that, whatever I have been saying as if in dream, appears to you to be my speech.
ततः स्वप्न-नरेण इव यत् किम्चित् गदितम् मया ।
tata: svapna-nareNa_iva yat kimcit gaditam mayA |
तद् एतद् विद्धि वाचम् त्वम् पश्चान् नीताम् प्रथाम् इह ॥७।८७।४२॥
tat_etat_viddhi vAcam tvam pazcAt_nItAm prathAm iha ||7|87|42||
.
tatas.thence/from.that - by/with svapna.dream.nara.human.eNa iva.like/as.if
yat.what kimcit.anything/whatever gadita.spoken/related\speech.m mayA.by.me + tat etat viddhi vAcam tvam.you
pazcAt nIta Am pratha Am iha.here/in.this.world
.
*vlm.42. Then I uttered some words as those of a sleeping person, and these words are called the vyakrites, which are now used in the Gáyatri hymn.
*sv.42 41-42 The first sound that a child utters is Om and hence Om has come to be regarded as the foremost among sounds. After that, whatever I have been saying as if in dream, appears to you to be my speech.
ब्रह्मा एव सो ऽस्मि सम्पन्नः सृष्टेः कर्ता जगद्.गुरुः ।
brahmA_eva sa:_asmi sampanna: sRSTe: kartA jagat.guru: |
ततो मनोमयेन एव कल्पिताः सृष्टयो मया ॥७।८७।४३॥
tata:_manomayena_eva kalpitA: sRSTaya:_mayA ||7|87|43||
.
brahmaiva sa: asmi - Brahmaa himself I am
sampanna: sRSTe: produced in the beginning
kartA jagad.guru: the Doer, World-Guru
tata: thus/from.that
mano.mayena eva kalpitA: thru mode of Mind affected are
sRSTaya: mayA the creations by me
.
*vlm.43. Methought I now became as Brahmá, the author and lord of creation; and then with my mental part or mind, I thought of the creation in my imagination.
*sv.43 43-44 I am the absolute Brahman. I am self-contained, the creator of this creation and the preceptor of all. I have created all this through my own thoughts and notions.
एवम् अस्मि समुत्पन्नो न.तु जातो ऽस्मि किम्.चन ।
evam asmi samutpanna:_na.tu jAta:_asmi kimcana |
दृष्टवान् अस्मि ब्रह्माण्डम् ब्रह्माण्ड.अन्तम् न किम्चन ॥७।८७।४४॥
dRSTavAn asmi brahmANDam brahmANDa.antam na kimcana ||7|87|44||
.
evam asmi samutpanna: x
na.tu jAta:_asmi kim.cana x
dRSTavAn asmi brahmANDam I have see/known the Cosmic.Egg
brahmANDa.antam na kim.cana – beyond the Egg not anything.
*vlm.44. Finding myself so as containing the mundane system within me, I thought I was not a created being at all; because I saw the worlds in my own body, and naught besides without it.
*sv.44 43-44 I am the absolute Brahman. I am self-contained, the creator of this creation and the preceptor of all. I have created all this through my own thoughts and notions.
एवम् जगति सम्पन्ने मम एतस्मिन् मनोमये ।
evam jagati sampanne mama_etasmin manomaye |
न किम्चित् तत्र सम्पन्नम् तत् शून्यम् व्योम केवलम् ॥७।८७।४५॥
na kimcit tatra sampannam tat zUnyam vyoma kevalam ||7|87|45||
.
so
when a world is produced
in this mode of Mind
there is not anything produced
:
that is empty spacious sky alone
.
*vlm.45. Thus the world being produced, within this mind of mine; I turned to look minutely into it, and found there was nothing in reality, except an empty void.
* evam jagati sampanne so when a world is produced mama_etasmin_mano.maye for.me in this mode of Mind na kimcit tatra sampannam not anything there is produced tac_chUnyam vyoma kevalam – that empty spacious sky alone.
इत्थम् संशून्यम् एव इदम् सर्वम् वेदन-मात्रकम् ।
ittham saMzUnyam eva_idam sarvam vedana-mAtrakam |
मनाक्.अपि न सन्त्य् एते भावाः पृथ्व्यादयः किल ॥७।८७।४६॥
manAg.api na santi_ete bhAvA: pRthvi.Adaya: kila ||7|87|46||
.
ittham x
saMzUnyam eva idam sarvam vedana-mAtrakam – quite empty this whole mode of knowing
manAg.api na santi ete bhAvA: pRthvi.Adaya: kila
.
*vlm.46. So it is with all these worlds that you see, which are mere void, and no other than your imagination of them; and there is no reality whatever, in the existence of this earth and all other things that you see.
*sv.46 45-46 Thus do I exist, but I am unborn. I have seen the universe, beyond that I have seen nothing. But all this that I have seen is but pure void.
जगत्-मृग-तृड्.अम्बूनि भान्ति संविदि संविदः ।
jagat-mRga-tRT-ambUni bhAnti saMvidi saMvida: |
न बाह्यम् अस्ति नो बाह्ये खे सद्.व्योम तथा स्थितम् ॥७।८७।४७॥
na bAhyam asti na:_bAhye khe sad.vyoma tathA sthitam ||7|87|47||
.
jagan-mRga-tRD-ambUni bhAnti saMvidi saMvida: + na bAhyam asti na:_bAhye khe sad.vyoma tathA sthitam
.
*vlm.47. The worlds appear as the waters of the mirage, before the sight and to the knowledge of our consciousness; there is nothing outside the mind, and the mind sees every thing, in the pure vacuity of the divine mind.
*sv.47 47-51 All this is but pure experiencing. Nothing (the earth, etc. ) exists nor has anything ever come into being. Nothing exists outside. Everything is in consciousness; everything is consciousness. There is no world in Brahman but Brahman sees or experiences a world.
मरौ नास्त्य् एव सलिलम् संवित् पश्यति तत् तथा ।
marau na_asti_eva salilam saMvit pazyati tat tathA |
निर्मूलम् अन्तः सम्तप्ताः स्वसम्भ्रमवती भ्रमम् ॥७।८७।४८॥
nirmUlam anta: samtaptA: sva.sambhramavatI bhramam ||7|87|48||
.
marau.in the desert - na.no asti.is/exists eva.very/only/indeed salila.water/liquid.m saMvit.awareness pazyati.see/knowing tat.it/he/that tathA.thus + nirmUlamanta: samtaptA: x
sva.sambhramavatI bhramam x
.
*vlm.48. There is no water in the sandy desert, and yet the mind thinks it sees it there; so the deluded sight of our understanding, sees the baseless objects of delusion, in the burning and barren waste of infinite void.
*sv.48 47-51 All this is but pure experiencing. Nothing (the earth, etc. ) exists nor has anything ever come into being. Nothing exists outside. Everything is in consciousness; everything is consciousness. There is no world in Brahman but Brahman sees or experiences a world.
नास्त्येव ब्रह्मणि जगत् संवित् पश्यति तत् तथा ।
na_asti_eva brahmaNi jagat saMvit pazyati tat tathA |
निर्मूलम् एव संवित्त्वाद् एवम् भ्रान्तिश्च सम्भ्रमम् ॥७।८७।४९॥
nirmUlam eva saMvittvAt evam bhrAnti:_ca sambhramam ||7|87|49||
.
na asti_eva brahmaNi jagat the world is not at-all in the Brahman.Immensity: saMvit pazyati tat tathA saMvit Awareness sees That thus/in.that.way + nirmUlam eva altho without a root saMvittvAt from Awareness evam so bhrAnti.delusion.: ca.also/and sambhrama.confusion/hurry/error.m x
.
*vlm.49. Thus there is no world in reality in the divine spirit, and yet the erring mind of man, sees it erroneously to be situated therein; it is all owing to the delusion of human understanding, which naturally leads us to groundless errors and fallacies. (Errors in the mind breed errors in thoughts).
*sv.49 47-51 All this is but pure experiencing. Nothing (the earth, etc. ) exists nor has anything ever come into being. Nothing exists outside. Everything is in consciousness; everything is consciousness. There is no world in Brahman but Brahman sees or experiences a world.
असदेवेदम् आभाति हृद्येव जगदाततम् ।
asat eva_idam AbhAti hRdi_eva jagat Atatam |
संकल्पन-मनोराज्यम् यथा स्वप्नपुर.आदिवत् ॥७।८७।५०॥
saMkalpana-manorAjyam yathA svapnapura.Adivat ||7|87|50||
.
asat eva - quite unreal
idam AbhAti - this projects
hRdi_eva jagad_Atatam – in the very heart as this world's expanse
saMkalpana-manorAjyam yathA – as a conceptual fantasy
svapnapura.Adivat – like some sort of Dream City
.
*vlm.50. The unreal appears, as the real extended world to the mind; in the same manner as the imaginary utopia appears before it, and as a city is seen in the dream of a sleeping man.
*sv.50 47-51 All this is but pure experiencing. Nothing (the earth, etc. ) exists nor has anything ever come into being. Nothing exists outside. Everything is in consciousness; everything is consciousness. There is no world in Brahman but Brahman sees or experiences a world.
पार्श्व-सुप्त.जन=स्वप्नस् तच् चित्त-आवेशनम् विना ।
pArzva-supta.jana=svapna:_tat citta.Avezanam vinA |
यथा न किम्चित् तच् चित्त-आवेशनाद् अनुभूयते ॥७।८७।५१॥
yathA na kimcit tat citta.AvezanAt anubhUyate ||7|87|51||
.
pArzva-supta.jana=svapna:
a dreamer asleep beside you
tat cittAvezanam vinA x
yathA na kimcit x
tac_cittAvezanAd_anubhUyate x
.
*vlm.51. As one knows nothing of the dream of another sleeping by his side, without being able to penetrate into his mind; while the yogi sees it clearly, by his power of prying into the hearts of others.
तथा जगत् तत् दृषदम् सम्प्रविश्य अनुभूयते ।
tathA jagat tat dRSadam sam.pravizya_anubhUyate |
आदर्श-बिम्बित-आकारम् दृष्टम् अपि अन्यथा अपि असत् ॥७।८७।५२॥
Adarza-bimbita.AkAram dRSTam api_anyathA_api_asat ||7|87|52||
.
tathA thus/in.that.way
jagat tat dRSadam the world that millstone
sampravizya penetrated
anubhUyate is experienced
Adarza-bimbita.AkAram as a mirror-reflected formation
dRSTam api_anyathA_api_asat – tho see/known, otherwise is unreal.
*vlm.52. So doth one know this world, who can penetrate into the mundane stone; where it represented as the reflexion of some thing in a mirror, which in realty is nothing at all.
आधिभौतिक-भावेन नेत्रेण यदि लक्ष्यते ।
Adhibhautika-bhAvena netreNa yadi lakSyate |
तत् तन् न दृश्यते किम्चिद् गतिर् एव प्रदृश्यते ॥७।८७।५३॥
tat tat na dRzyate kimcit gati:_eva pradRzyate ||7|87|53||
.
Adhibhautika-bhAvena w the state of materiality
netreNa yadi lakSyate tat by the eye is is understood That
tat na dRzyate kimcit That does not see/know anything
gati:_eva pradRzyate - x.
*vlm.53. And although the world appears, as an elemental substance to the naked eye; yet when it is observed in its true light, it disappears like the otaria of the polar region, which is hidden under ever lasting darkness.
*sv. This perception is not a fact or reality but just a notion.
आतिवाहिक-देहेन परम् बोध-दृशा यदि ।
AtivAhika-dehena param bodha-dRzA yadi |
प्रेक्ष्यते दृश्यते सर्गः परम-आत्मा एव च अमलः ॥७।८७।५४॥
prekSyate dRzyate sarga: parama.AtmA_eva ca_amala: ||7|87|54||
.
AtivAhika-dehena with the AtivAhika.Traveler Body
param next/higher
bodha-dRzA with realized vision
yadi if
prekSyate it observes
dRzyate it see/knows sarga: a creation parama.AtmA_eva ca_amala: for he is Absolute.Self, immaculate
.
*vlm. ... spiritual body, and with his eyes of discernment, finds it full of the immaculate spirit of god, which comprehends and pervades throughout the whole.
*sv.54 54-56 This truth cannot be seen by physical eyes which can only see material objects. When you see with your subtle (AtivAhika) eyes you will behold the creation as it is, as the truth, as pure Brahmat-nirvâna.
सर्वत्र सर्ग-निर्वाणम् प्रज्ञा-लोकेन लक्ष्यते ।
sarvatra sarga-nirvANam prajJA-lokena lakSyate |
ब्रह्म-आत्मा एव अन्यथा चेत् तन् न किम्चिद् अभिलक्ष्यते ॥७।८७।५५॥
brahma.AtmA_eva_anyathA cet tat_na kimcit_abhilakSyate ||7|87|55||
.
sarvatra
everywhere
sarga-nirvANam Creatiot-nirvANa
prajJA-lokena lakSyate by wise people is indicated
brahma.AtmA_eva_anyathA cet otherwise if only the brahmA-Self
tat na kimcit abhilakSyate
that is not anyhow apparent.
*vlm.55. The percipient or judicious eye, sees the extinction or absence of the world every where; because they have the presence of the Divine Spirit alone before their view, and naught that is not the spirit and therefore nothing.
*sv.55 54-56 This truth cannot be seen by physical eyes which can only see material objects. When you see with your subtle (AtivAhika) eyes you will behold the creation as it is, as the truth, as pure Brahmat-nirvâna.
यत् पश्यत्य् अवदाता धीः स.उपपत्ति-विचारणा ।
yat pazyati_avadAtA dhI: sa.upapatti-vicAraNA |
न तन् नेत्रैस् त्रिभिः शर्वो न इन्द्रो नेत्र-शतैर् अपि ॥७।८७।५६॥
na tat_netrai:_tribhi: zarva:_na_indra:_netra-zatai:_api ||7|87|56||
.
yat.what pazyati.see/knowing avadAta.xx.A dhI.thott.: x
sa-.with.upapatti.happening.fitly.vicAraNa.xx.A +
na.no tat by/with netra.eye.i: tri.three/triple.bhi: zarva.xx.: na.no/not Indra the Crafty : by/with netra.eye.zata.hundred.s.i: api.tho/even
.
*vlm.56. Whatever is perceived by the clear-sighted (yogi), by his conclusive reasoning; that transcendent truth is hard to be seen by the triple-eyed Siva, or even by the god Indra with his thousand eyes.
*sv.56 54-56 This truth cannot be seen by physical eyes which can only see material objects. When you see with your subtle (AtivAhika) eyes you will behold the creation as it is, as the truth, as pure Brahmat-nirvâna.
##car - #vicar - #vicAraNam, *vicAraNA - change of place; reflection, deliberation, examination, hesitation, doubt
यथा खम् आवृत्तम् सर्गैस् तथा भूर् इति बुद्धवान् ।
yathA kham AvRttam sargai:_tathA bhU:_iti buddhavAn |
तदा अहम् अभवम् ध्याता धरा-धरणया अन्वितः ॥७।८७।५७॥
tadA_aham abhavam dhyAtA dharA-dharaNayA_anvita: ||7|87|57||
.
yathA such as
kham AvRttam sargai: x
tathA in that way
bhU:_iti buddhavAn x
tadA_aham abhavam dhyAtA x
dharA-dharaNayA_anvita: x
.
*sv.57 When I experienced space, I knew what earth was. I became earth. In that earth I experienced the existence of countless universes, without ever abandoning the awareness that I am the infinite consciousness.
*vlm.57. But as I looked into the vacuity of the sky, replete with its myriads of luminous bodies; so I beheld the earth full with the variety of its productions; and then I began to reflect in myself, that I was the lord of all below (and even as Brahmá
himself).
#AvRtta
***EE : Engaged Emancipation: Mind, Morals, and Make-Believe in the MokSopAya (YogavAsiSTha) is a symposium of Comments ... ed by ... these translations were made by Chapple and a gaggle of lucky students).
तया धरा-धरणया धरा-रूप-धरो ऽभवम् ।
tayA dharA-dharaNayA dharA-rUpa-dhara:_abhavam |
अत्यजन् एव चिद्व्योम-वपुः सम्राड् इव अचिरात् ॥७।८७।५८॥
atyajan_eva cit.vyoma-vapu: samrAT_iva_acirAt ||7|87|58||
.
tayA dharA-dharaNayA - by this Earth-Contemplation/Concentration of the Earth that bears me = dharA-rUpa-dhara:_abhavam - an Earth.bearer-form I became = atyajan eva cit.vyoma-vapu: - not.abandoning even the Conscious.space-body = samrAT_iva - like an Emperor - acirAt - not long afterward ...
.
-ee.58 Through performing concentration on the earth, / I dissolved into the form of the earth. / While still retaining this expanded Consciousness, I became like a universal ruler (surveying his domain).
*vlm.58. Then thinking myself as the master of the earth, I became amalgamated with the earth as if it were one with myself; and having forsaken my vacuous intellectual body, I thought myself as the sovereign of the whole.
*sv.58 58-62 I saw the most amazing earthly phenomena and events within that earth (within me).
धरा-धारणया चैव धरा-धातु-उदरम् गतः ।
dharA-dhAraNayA ca_eva dharA-dhAtu.udaram gata: |
द्वीप.अद्रि-तृण-वृक्षादि-देहो ऽहम् अनुभूतवान् ॥७।८७।५९॥
dvIpa.adri-tRNa-vRkSa.Adi-deha:_aham anubhUtavAn ||7|87|59||
.
...
dharA-dhAraNayA ca_eva and thru supporting my thott the supporting Earth =
dharA-dhAtu.udaram gata: - into the elemental stuff of earth having.gone =
dvIpa.adri-tRNa-vRkSa.Adi-deha: - a body of Lands&Mountains&Meadows&Forests so = aham anubhUtavAn – I had experienced.
*EE. And indeed, through my concentration on the earth, / I went to the mines at the root of the earth. / I came to understand my body as the trees, / the grasses, the mountains, the continents, and more.
*vlm.59. Believing myself as the support and container of this earth, I penetrated deep into its bowels; and though all its hidden mines were parts of myself, so I took whatever it contained both below and above it to be self same with me.
*sv.59 58-62 I saw the most amazing earthly phenomena and events within that earth (within me).
सम्पन्नो अस्म्य् अथ भूपीठम् नाना-वन-तनू-रुहम् ।
sampanna:_asmi_atha bhUpITham nAnA-vana-tanU-ruham |
नाना-रत्न-आवली-व्याप्तम् नाना-नगर-भूषणम् ॥७।८७।६०॥
nAnA-ratna-AvalI-vyAptam nAnA-nagara-bhUSaNam ||7|87|60||
.
sampanna:_asmi_atha bhUpITham nAnA-vana-tanU-ruham x
nAnA-ratna.avalI-vyAptam nAnA-nagara-bhUSaNam - x.
#tanU tanu in comp.
*vlm.60. Being thus warped in the form of the earth, I became changed to all its forests and woods, which grew as hairs on its body. My bowels were full of jewels and gems, and my back was decorated by many a city and town.
*sv.60 58-62 I saw the most amazing earthly phenomena and events within that earth (within me).
ग्राम-गह्वर-पर्व-आढ्यम् पाताल-सुषिर-उदरम् ।
grAma-gahvara-parva.ADhyam pAtAla-suSira-udaram |
कुलाचल-भुज-आश्लिष्ट-द्वीप.अब्धि-वलय.अन्वितम् ॥७।८७।६१॥
kulAcala-bhuja.AzliSTa-dvIpa.abdhi-valaya.anvitam ||7|87|61||
.
grAma.town/village.gahvara.xx.parvata.mountain.ADhya.rich\wealthy.m pAtAla.xx.suSira.xx.udara.xx.m + kulAcala.xx.bhuja.xx.AzliSTa.xx.dvIpa.land/continent.abdhi.sea.valaya.bracelet/circle.anvita.affected/effected\afflicted.m
.
*sv.61 58-62 I saw the most amazing earthly phenomena and events within that earth (within me).
*vlm.61. I was full of villages and valleys, of hills and dales, sad of infernal regions and caverns; I thought I was the great mountain chain, and connected the seas and their islands on either side.
#gAhvara deep (cave, thicket, etc.)
तृण-ओघ-तनु-रोम-आढ्यम् गिरि-खण्डक-गुल्मकम् ।
tRNa-ogha-tanu-roma.ADhyam giri-khaNDaka-gulmakam |
दिक्-वारण-कट-व्यूह-धृतम् शेष-शिरः-शतैः ॥७।८७।६२॥
dik-vAraNa-kaTa-vyUha-dhRtam zeSa-zira:-zatai: ||7|87|62||
.
tRNa.grass/straw.ogha.flood/multitude.tanu.thin.roma.xx.ADhya.rich\wealthy.m giri.hill/mountain.khaNDaka.xx.gulmaka.xx.m x
dik.direction/place.vAraNa.xx.kaTa.xx.vyUha.troop/array.xx.dhRta.xx.m by/with zeSa.xx.ziras.head.zata.hundred.s.i:
.
*vlm.62. The grassy verdure was the hairy cover of my body, and the scattered hills as pimples on it; and the great mountain tops, were as the crests of my cornet, or as the hundred heads of the infernal snake (Vásuki).
ह्रियमाणम् महीपालैः शोभमान-इभ-तन्तुभिः ।
hriyamANam mahI.pAlai: zobhamAna-ibha-tantubhi: |
प्राणिभिर् भूज्यमान.अङ्गम् वर्धमानम् व्यवस्थया ॥७।८७।६३॥
prANibhi:_bhUjyamAna.aGgam vardhamAnam vi.avasthayA ||7|87|63||
.
hriyamANa.xx.m mahIpati.EarthLord.pAla.xx.i: x
by/with zobhamAna.xx.ibha.xx.tantu.xx.s.bhi: x
prANi.xx.bhi: bhUjyamAna.xx.aGga.body/limb.m vardhamAna.growing.m x
by/with vyavasthAna.constant/condition.ayA
.
*vlm.63. This earth which was freely enjoined by all living beings, came to be parcelled by men and at last oppressed by belligerent kings, and worsted by their lines of fighting elephants.
*sv.63 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
हिमवद्-विन्ध्य-सुस्कन्धम् सुमेरु-उदार-कन्धरम् ।
himavat-vindhya-su.skandham sumeru.udAra-kandharam |
गङ्गादि-सरिदापूर-मुक्ताहारणत्-तनुम् ॥७।८७।६४॥
gaGgA.Adi-sarit-ApUra-mukta-AhAraNat-tanum ||7|87|64||
.
himavat.snowy.Vindhya.suskandha.xx.m sumeru.xx.udAra.xx.kandhara.xx.m + gaGgA.Gangaa.River.Adi.&c/and.so.on-sarit.stream.ApUra.xx.mukta.free/loosed.AhAraNant.xx.tanu.thin.m
.
*vlm.64. The great mountains of Imaus, Vindhya and Sumeru, had all their tops decorated with the falling streams of Ganges and others, sparkling as their pearly necklaces.
*sv.64 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
महागहन-कच्छादि-सागर-आदर्श-मण्डलम् ।
mahA.gahana-kaccha.Adi-sAgara.Adarza-maNDalam |
मरु-ऊषर-स्थल-श्वेत-सुवर.अम्बर-सुन्दरम् ॥७।८७।६५॥
maru-USara-sthala-zveta-suvara.ambara-sundaram ||7|87|65||
.
mahA.great.gahana.xx.kaccha.marshland/swamp.Adi.&c/and.so.on.sAgara.sea/ocean.Adarza.mirror\model/type.maNDala.sphere/territory.m maru.desert/wasteland.USara.salty/saline.sthala.place\hill.zveta.white.suvara.xx.ambara.sky.sundara.beautiful/fair.m
.
*vlm.65. The caves and forests, the seas and their shores, furnished it with beautiful scenes; and the desert and marsh lands, supplied it with clean linen garments.
*sv.65 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
#US to sicken - #USara -mfn.- impregnated with salt, containing salt; -n.- saline soil _MBh.&c.
भूत-पूर्वैः परापूर्णम् परिपूतम् महार्णवैः ।
bhUta-pUrvai: parApUrNam paripUtam mahA.arNavai: |
अलम्कृतम् पुष्प-वनैः समारब्धम् रजोघनैः ॥७।८७।६६॥
alamkRtam puSpa-vanai: samArabdham raja:ghanai: ||7|87|66||
.
bhUta-pUrvai: parApUrNam x
paripUtam mahA.arNavai: x
alamkRtam puSpa-vanai: x
saMArabdham rajo-ghanai: x
.
*vlm.66. The ancient waters of the deluge, have receded to their basins, and left the pure inland reservoirs, decorated by flowery banks, and perfumed by the odorous dust of foiling flowers.
*sv.66 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
नित्यम् कृषीवलैः कृष्टम् वीजितम् शिशिर.अनिलः ।
nityam kRSIvalai: kRSTam vIjitam zizira.anila: |
तापितम् तपनैस् तप्तैर् उक्षितम् प्रावृट्.अम्बुधिः ॥७।८७।६७॥
tApitam tapanai:_taptai:_ukSitam prAvRT-ambudhi: ||7|87|67||
.
nityam kRSIvalai: kRSTam x
vIjita.fanned/sprinkled-m zizira.anila: x
tApitam tapanais_taptair x
ukSitam prAvRD-ambudhi: - x.
*vlm.67. The earth is ploughed daily by bullocks, and sown in the dewy and cold season; it is heated by the solar heat, and moistened by rain water.
*sv.67 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater....
विपुल.अग्र-स्थल-उरस्कम् पद्म-आकर-कृत-ईक्षणम् ।
vipula.agra-sthala-uraskam padma.Akara-kRta-IkSaNam |
सित.असित-घन-उष्णीषम् दश-आशोदर-मन्दिरम् ॥७।८७।६८॥
sita.asita-ghana-uSNISam daza.AzA-udara-mandiram ||7|87|68||
.
vipula.agra-sthala-uraskam x
padmAkara-kRta-IkSaNam x
sitAsita-ghana-uSNISam x
dazAzodara-mandiram - x.
*vlm.68. The wide level land or plain, is its broad breast; the lotus-lakes its eyes, the white and black clouds are its turbane,and the canopy of heaven is its dwelling.
*sv.68 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
लोकालोक-महाखात-वलय-उग्र.आस्य-भीषणम् ।
lokAloka-mahAkhAta-valaya-ugra.Asya-bhISaNam |
अनन्त-भूत-संघात-परिस्पन्द-एक-चेतनम् ॥७।८७।६९॥
ananta-bhUta-saMghAta-parispanda-eka-cetanam ||7|87|69||
.
lokAloka-mahAkhAta-valaya_ugra_Asya-bhISaNam x
ananta-bhUta-saMghAta-parispandaika-cetanam
.
*vlm.69. The great hollow under the polar mountain, forms itswide open mouth; and the breathing of animated nature, makes the breath of its life.
*sv.69 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
व्याप्तम् अन्तो बहिश् चैव नाना-भूत-गणैः पृथक् ।
vyAptam anta:_bahi:_caiva nAnA-bhUta-gaNai: pRthak |
देव-दानव-गन्धर्वैर् बहिर् अन्तस् तु कीटकैः ॥७।८७।७०॥
deva-dAnava-gandharvai:_bahi:_anta:_tu kITakai: ||7|87|70||
.
vyAptam antar bahi: caiva - pervading within & without also
nAnA-bhUta-gaNai: pRthak – with various groups of different beings
deva-dAnava-gandharvai:_bahir - with Demons and Choristers
antas_tu kITakai: - but within by bugs
.
*vlm.70. It is surrounded all about, and filled in its inside, by beings of various kinds; it is peopled by the devas, demons and men on the outside, and inhabited by worms and insects in its inner parts.
*sv.70 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
पाताल-इन्द्रिय-रन्ध्रेषु नाग.असुर-कृमि-व्रजैः ।
pAtAla-indriya-randhreSu nAga.asura-kRmi-vrajai: |
सप्तस्व् अर्णव-कोशेषु नाना-जाति-जलेचरैः ॥७।८७।७१॥
saptasu_arNava-kozeSu nAnA-jAti-jalecarai: ||7|87|71||
.
pAtAla-indriya-randhreSu nAga.asura-kRmi-vrajai: -
saptaso arNava-kozeSu nAnA-jAti-jalecarai:
.
*vlm.71. It is infested in the organic poles and cells of its body, by snakes, Asuras and reptiles; and peopled in all its oceans and seas, with aquatic animals of various kinds.
*sv.71 63-71 In fact, I experienced even the farmer ploughing 'me' (the earth), and I experienced the burning heat of the sun and the cool flow of rainwater. I became the fearful space in which the Lokaloka mountains (the boundaries of the world) exist and I experienced the actions and the movements of countless beings.
व्याप्तम् नदी-वन-समुद्र-दिगन्त-शैल=
vyAptam nadI-vana-samudra-diganta-zaila=
द्वीप-आख्य-जन्तु-विषय-स्थल-जङ्गल-ओघैः ।
dvIpa.Akhya-jantu-viSaya-sthala-jaGgala-oghai: |
नाना.अवली-वलित-मण्डल-कोश-खाण्डम्
nAnA-avalI-valita-maNDala-koza-khANDam
वल्ली.सरः सरिदरातिगण.अब्ज-खण्डैः ॥७।८७।७२॥
vallI.sara: saridarAtigaNa.abja-khaNDai: ||7|87|72||
.
vyAptam
pervaded
by
nadI-vana-samudra-diganta-zaila-dvIpa.Akhya-jantu-viSaya-sthala-jaGgala-oghai:
river-forest-sea-diganta-zaila-Land-called-jantu-viSaya-sthala-jaGgala-ogha-s
*sv.72 Countless beings of different types — gods, demons, humans, animals and worms — filled me. I was filled with mountains, forests, etc., which exist on earth.
*vlm.72. It is filled in all its various parts with animal, vegetable and mineral substances of infinite varieties; and it is plenteous with provisions for the sustenance of all sorts of beings.
oॐm
DAILY READINGS sn 3 June
fm3034 1.je03-04 Overheard on the BattleField .z53
fm5080 2.jn02-03 The Connexion of Percept and Perception .z49
fm7088 3.je03 The Earth He Saw .z23 https://www.dropbox.com/s/61j8akmu4vncx10/fm7088%203.je03%20The%20Earth%20He%20Saw%20.z23.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
oॐm
+++
FM.Canto 7.87
fm7087 3.je01-02 The World Within .z72
https://www.dropbox.com/s/4jy88y74i0zna81/fm7087%203.je01-02%20The%20World%20Within%20.z72.docx?dl=0
Jiva Das
https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1.end.docx?dl=0
<https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1-end.docx?dl=0>
fm7087 3.je01*.*02 The World Within .z72
https://www.dropbox.com/s/4jy88y74i0zna81/fm7087%203.je01.02%20The%20World%20Within%20.z72.docx?dl=0
<https://www.dropbox.com/s/4jy88y74i0zna81/fm7087%203.je01-02%20The%20World%20Within%20.z72.docx?dl=0>
*o**ॐm*
*THE WORLD WITHIN*
When someone asked Ramana, 'It is said that cidAkAza itself is *AtmasvarUpa
(image of AtmA) and that we can view it only with the help of the mind. How
can we see it if the mind has subsided?', Bhagavan replied:
'If the sky is taken as an illustration it must be stated to be of three
called Chit*.*Aak*â*sha, the I*.*feeling that is born from cidAkAza is
cittAkAza. As that Chitta.Aak*â*sha expands and takes the shape of all the
*bhUtas (elements) this is all Bhuuta.Aak*â*sha. When the Chitta*.*Aak*â*sha
sees the *bhUtAkAza it is said to be *mano AkAza and when it leaves Mana.Áak
multiplicity of objects vanishes and the idea of oneness of objects
appears. When that is achieved everything appears natural.'
ततश् चिदाकाश*.*वपुर् व्याप्य् अनन्तो निरामयः ।
tata:_cit.AkAza*.*vapu:_vyApi_ananta:_nirAmaya: |
दत्त.अवधानो वपुषि तदा पश्याम्य् अहम् क्वचित् ॥७।८७।१॥
datta.avadhAna:_vapuSi tadA pazyAmi_aham kvacit ||7|87|1||
.
dattAvadhAna:_vapuSi tadA *attentive in the Body **then* pazyAm*i_a*ham kva
*ci*t *– I see/know somewhere. *
*vlm.1 Vasishtha Continued:—Afterwards as I directed my attention to my own
within myself, my own body, just as the tree is in the seed
intentness, (cf. #sAvadhAna सा*वधन.) •*.*• *#dattAvadhAna .mfn..*
attentive, _paJcat.kathAs.24,98.
*Ott.cit *.* #cidAkAza *.* When someone asked ramaNa, 'It is said that
only with the help of the mind. How can we see it if the mind has
subsided?', bhagavan replied: 'If the sky is taken as an illustration it
and भू #bhUtAkAza. The natural state is called cidAkAza, the I*.*feeling
takes the shape of all the #bhUtas (elements) this is all bhUtAkAza. When
the cittaAkAza which is consciousness of the self ("I") does not see the
cidAkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it
leaves mano AkAza and sees cidAkAza it is said to be #cinmaya (pure
consciousness). The subsiding of the mind means that the idea of
multiplicity of objects vanishes and the idea of oneness of objects
#cidAkAza *.* def. *.* an.AgatAyAm nidrAyAm manas*.*viSaya*.*saMkSaye |
puMsa: svasthasya ya: bhAva: sa cit.AkAza: ucyate ||| yata udyanti yasmiMz
ca citrA: pariNamanty alam | padArtha*.*anubhavA: sarve cidAkAza: sa ucyate
sarva.maya: nityam sa: cit.AkAza: ucyate ||7|87|13|| divi bhUmau bahi: ca
ucyate ||7|87|y7106.14||
यावद् अन्तर्गतः सर्गः संस्थितो ऽङ्कुरित.उपमः ।
yAvat antar.gata: sarga: saMsthita:_aGkurita.upama: |
कुसूलस्य इव बीजस्य सिक्तस्य इव अङ्कुरो हृदि ॥७।८७।२॥
kusUlasya_iva bIjasya siktasya_iva_aGkura:_hRdi ||7|87|2||
.
yAvad_antar.gata: sarga:
ku.sUlasya_iva bIjasya
siktasya_iva_aGkura:_hRdi
*. *
*vlm.2. Pondering deeply, I saw the world was seated within myheart, and
shooting forth therein; as the grains put out their sprouts in a granary,
by help of the rain water dropping into it.
within myself, my own body, just as the tree is in the seed
ऊर्ध्वम् उच्छून एव अन्तः सेकाद् बीजे यथा अङ्कुरः ।
Urdhvam ucchUna* eva_anta: sekAt bIje yathA_aGkura: |
आकारवत्य् अनाकारे चित्त्व.अचित्त्वे तथा जगत् ॥७।८७।३॥
AkAravati_an.AkAre cittva.acittve tathA jagat ||7|87|3||
.
sekAd_bIje yathA_aGkura:
AkAravat*i_a*n.AkAre
cittva.a*ci*ttve tathA jagat *. *
#cvi *.* #ucchvi *.* *#ucchUna* swollen, bloated; expanded, «sa*t i*va
akhilam ucchU*na.m *vAp*i_a*nucchU*na.m *ap*i_a*sat» y7055.020.
*vlm.3. I beheld the formal world, with all its sentient as well as
insensitive beings, rising out of the formless heart, resembling the
shapeless embryo of the seed, (i. e. the plastic nature from the amorphous
spirit), by moisture of the ground
within myself, my own body, just as the tree is in the seed
yathA_unmiSati dRzya*.*zrI: suSuptAt bodham eyuSa: |
जाग्रद् वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥७।८७।४॥
jAgrat vA vigate svapne cit.mAtrasya sva.cetanAt ||7|87|4||
.
suSuptAd_bodham eyuSa:
jAgra*t v*A vigate svapne
*cit.*mAtrasya sva.cetanAt *. **. *
.
*jd. Note how both vlm and sv are prolix. Why?
*sv.4 When one closes his eyes to sleep, he enters into an inner world
created by his inner vision; when sleep comes to an end, one wakes up and
his vision enters the world of the waking state. In the same way creation
is experienced by one's entering into it within his own heart.
*vlm.4. As the beauty of the visibles appears to view, on one's coming to
sense after his sleep; so it is the intellect only which gives sensation to
one, who is waking or just risen from his sleep: (and so it was the
intellectual wakefulness of Vasistha and other inspired men, which made
them sensible of outward objects, even in the trance of their meditation
(Samádhi).
translated as "only " • and often this is adequate. In yv/FM, *.*mAtra
mAtra has, among other senses, the meaning "measure " (as in the "meter "of
as "Consciousness*.**o*nly", but is better read as "a measure of
#citta*Affection, it becomes #cinmaya #cinmaya, Measured/Formed
Consciousness.
tathA_eva_Atmani sarga.AdAu_anubhUta*.*svarUpiNI |
हृदि सर्ग*.*आदयो न अन्यरूप आकाश*.*रूपतः ॥७।८७।५॥
hRdi sarga.Adaya:_na_anya*.*rUpa* AkAza*.*rUpa.ta: ||7|87|5||
.
tathA eva *just thus *
Atmani sarga.Adau anubhUte when Creation.&c are experienced in the Heart
sva=rUpiNI as your.own=form
hRdi sarga.Adaya: then Creation.&c in the Heart
AkAza*.*rUpa.tas
*Space.form.than. *
*vlm.5. So there is conception of creation in the self*.*same soul, ere its
in the vacûm of the heart, and in no other separate vacuity whatever.
When thus the light of my inner intelligence was directed to that 'space',
there arose in it an experience of that space.
आकाश*.*रूप आकाशे परमाकाश कथ्यताम् ।
AkAza*.*rUpa* AkAze paramAkAza kathyatAm |
भूयो_निपुण*.*बोधाय कथम् सर्गः प्रवर्तते ॥७।८७।६॥
bhUya:_nipuNa*.*bodhAya katham sarga: pravartate ||7|87|6||
.
AkAza*.*rUpa AkAze
paramAkAza *O *
kathyatAm
bhUyas
nipuNa*.*bodhAya
katham sarga: pravartate
.
*vlm.6. rAma rejoined:—Sir, your assertion of the vacûm of the heart, made
me take it in the sense of infinite space of vacuity, which contains the
whole creation; but please to explain to me more clearly, what you mean by
your intellectual vacûm, which you say, is the source of the world. (i. e.
whether the heart or mind or infinite space, is the cause and container of
the cosmos).
When thus the light of my inner intelligence was directed to that 'space',
there arose in it an experience of that space.
*V**asiShTha said—*
शृणु राम यथा.पूर्वम् स्वयंभूत्वम् मया तदा ।
zRNu rAma yathA.pUrvam svayambhUtvam mayA tadA |
anubhUtam asat sat.vat idam svapna.pura*.*upamam ||7|87|7||
.
*listen.up, Ráma*
*:*
*once, long.ago, *
svayambhUtvam
mayA tadA by me then
*.*
*sv.7 5*.*9 Having seen the appearance of this creation in pure space, I
When thus the light of my inner intelligence was directed to that 'space',
there arose in it an experience of that space.
* the reading "SelfBorn", however common, is incorrect: the root is >#bhU.
*vlm.7. Vasistha replied:—Hear Ráma, how I thought myself once in my
built*.*castle in my dreaming.
*jd. *.* zRNu rAma yathA.pUrvam *listen, rAma, how it was once.ago:
*svayambhU.tvam
reading "SelfBorn", however common, is incorrect: the root is >#bhU. MW
तम् आलोक्य महाकल्प*.*सम्भ्रमम् व्योम.रूपिणा ।
tam Alokya mahAkalpa*.*sambhramam vyoma.rUpiNA |
भागे ऽन्यत्र शरीरस्य संविद्*.*उन्मेषिता मया ॥७।८७।८॥
bhAge_anyatra zarIrasya saMvit*.*unmeSitA mayA ||7|87|8||
.
tam Alokya mahAkalpa*.*sambhramam *.*
*having seen that, the Doomsday.delusion, *
vyoma.rUpiNA *.*
with/*in a spacious.Sky.form *
bhAge *.*
*in (one) part *
anyatra *.* *otherwhere *
zarIrasya *.* *of the body *
saMvid*.**u*nmeSitA *.* *by Awareness.opening *
mayA *.* *by me.... *
*vlm.8. As I had been looking before, at that sight of the great
person (i.e. my material frame), was likewise infused with the same
sensibility and consciousness. (The body being the counter part or
rechauffe of the mind).
When thus the light of my inner intelligence was directed to that 'space',
there arose in it an experience of that space.
यदा एव स.अमला संवित् किम्चिद् उन्मेषिता स्थिता ।
yadA_eva sa.amalA saMvit kimcit unmeSitA sthitA |
तदा एव अहम् क्वचित् तत्र पश्याम्य् आकाशताम् इव ॥७।८७।९॥
tadA_eva_aham kvacit tatra pazyAmi_AkAzatAm iva ||7|87|9||
.
sa.amalA saMvit kim*ci*t
unmeSitA sthitA
tadA_eva *.** thenever *
aham kva*ci*t *.** I wherever *
tatra pazyAmy *.** there see/know *
AkAzatAm iva *.** as.if the state of spaciousness*
*. *
*vlm.9. As I looked at it for a while, with my spiritual part; I found it
as purely aerial, and endued with a slight consciousness of itself. (So
says the Struti:—In the begining the spirit became or produced the air with
its oscillation).
When thus the light of my inner intelligence was directed to that 'space',
there arose in it an experience of that space.
गतम् स्वभावम् चिद्व्योम यथा त्वम्, राम, निद्रया ।
gatam svabhAvam cit.vyoma yathA tvam rAma nidrayA |
जाग्रद् वा स्वप्नलोकम् वा विशन् वेत्सि समम् घनम् ॥७।८७।१०॥
.
gatam svabhAvam cit.vyoma
yathA tvam rAma nidrayA
jAgrat vA svapna.lokam vA *.* *whether waking or sleeping *
vizanvetsi samam gha*na.m . **. *
.
*vlm.10. The vacuous Intellect found this elastic substance, to be of such
a subtile and rarified nature, as when you see the external objects in your
dream, or remember the objects of your dream upon your waking.
*sv.10 O rAma, when you enter into the consciousness of your own self,
whether in sleep or in the waking state, you know that it is equally a mass
of consciousness.
दिङ्मात्राकाशम् एवादौ ततो ऽस्मि इत्य् एव वेदनम् ।
तद्.घनम् कथ्यते बुद्धिः सा घना मन उच्यते ॥७।८७।११॥
.
dik.mAtra.AkAzam eva_Adau
*in the beginning is only place.measured Space *
*so I am only the knowing Awareness from That *
tata:*_*asmi_it*i_e*va veda*na.m *
tat.gha*na.m *kathyate buddhi:
*buddhi Intellect is said to be the thickening of that *
sA ghanA manas ucyate
*that thickening is called manas Mind*
*.*
*vlm.11. This etherial air, having its primary powers of chit and
its power of reflecting (on its existence in space and time), it takes the
name of reflection (chittam). Next from its knowledge of itself as air, it
becomes the airy egoism, and then it takes the name of buddhi or
understanding, for its knowledge of itself as plastic nature, and
forgetfulness of its former spirituality. At last it becomes the mind, from
its minding many things that it wills or nils.
buddhi or intellect and the condensation of that is known as the mind.
Con.cepts into evident reality • an analogy: this text exists as an
Affection of the "cloud "of the Internet, which "thickens "into its reality
says: <ajJA*na.m *etat balavat avidyA=itara*.*nAm*aka.m .* This lack of
–arisen from a thousand other births gha*na.m *sth*ita.m *upAgatam *.*
#come to the state of a cloud *.* <ghana> is the thickening or
thickens into a mist, a cloud, a rain.
vedana
buddhi
manas
tat vetti zabda*.*tanmAt*ra.m *tanmAtrANi_itarANi_atha |
पञ्च*.*इन्द्रियाणि तत्*.*स्थौल्याद् इति इन्द्रिय*.*गण*.*उदयः ॥७।८७।१२॥
paJca*.*indriyANi tat*.*sthaulyAt iti_indriya*.*gaNa*.*udaya: ||7|87|12||
.
tat vetti zabda*.*tanmAt*ra.m *
tanmAtrANi itarANi atha
paJca*.**i*ndriyANi tat*.*sthaulyAt
iti indriya*.*gaNa*.**u*daya: *. **. *
.
tanmAtra
sthaulya
*vlm.12. Then from, its powers of perception and sensation it becomes the
five senses, to which are added their fivefold organs; upon the perversion
of the nice mental peceptions to grossness.
buddhi or intellect and the condensation of that is known as the mind.
suSuptAt vizata: svap*na.m *jagat*.*dRzya*.*ghana*.*udayam |
यथा तथा एव सर्गादौ दुःखम् भाति निमेषतः ॥७।८७।१३॥
yathA tathA_eva sarga.Adau du:kham bhAti nimeSata: ||7|87|13||
.
jaga*t.d*Rzya*.*ghana*.**u*dayam
yathA
*such as *
tathA_eva
sarga.Adau
du:kham bhAti nimeSata:
*vlm.13. As a man roused from his sound sleep, is subject to flimsy dreams;
so the pare soul losing its purity upon its entrance in the gross body, is
subjected to the miseries that are concomittant with it.
*sv.13 That knows or experiences the pure element of sound and also the
other elements, the tanmatras. From these experiences arise the various
senses.
tulya*.*kAlam anante_asmin dRzya*.*jAla.avabhAsane |
कथयन्ति क्रमम् केचित् केचिन् न कथयन्ति च ॥७।८७।१४॥
kathayanti kramam kecit kecit na kathayanti ca ||7|87|14||
.
dRzya*.*jAla.avabhAsane
kathayanti kramam ke*ci*t
kecit na kathayanti ca
*. *
*vlm.14. Then the infinite world; appearing at once and at the same time,
(before the view of the mind and outer sight, both in state of dream and on
waking); it is said to be and act of spontaniety by some, and that of
consecution by others. (Some texts say; god willed and it was; (so
aikshata,fiatet fit, kunfa káná &c); while others represent the world to be
not the work of a day, but of many consecutive days. (Such as so atapshata
*sv.14 14*.*18 Some say that there is some order in this creation, others
the nature and characteristics of created objects which have acquired those
characteristics through the appropriate notion that arose in the infinite
consciousness in the beginning.
parama.aNu*.*kaNe kAnte sampannAm anubhUta*.vAn *|
अहम् चेतनम् आत्मानम् वस्तुतो ऽमलम् एव खम् ॥७।८७।१५॥
.
parama.aNu*.*kaNe kAnte
sampannAm anubhUta*.vAn *
aham ceta*na.m *AtmA*na.m *
vastuta: amalam eva kham
*. *
#Anizam – till nightfall • #anizam – continually.
*vlm.16. As it is the nature of vacûm, to give rise to the current air; so
it is natural to the mind, to assign a form and figure to all its ideas, by
the power of its imagination; (whence it is called the creative mind, or
inventive imagination, that gives a shape to airy nothing).
*vlm.15. I conceived the whole (space and time), in the minutiae of my
mind; and being myself as empty air, thought the material world, to be
contained in me in the form of intelligence.
the nature and characteristics of created objects which have acquired those
characteristics through the appropriate notion that arose in the infinite
consciousness in the beginning.
यथा स्वभावतो व्योम्नि चलत्य् एव अनिशम् मरुत् ।
yathA svabhAvata:_vyomni calati_eva_anizam marut |
तथा स्वभावात् सर्वत्र पश्यत्य् एव वपुस् त्व् इति ॥७।८७।१६॥
tathA svabhAvAt sarvatra pazyati_eva vapu:_tu_iti ||7|87|16||
.
*it's the nature of the wind to blow about the spacious sky*
*incessantly*
*thus*
*from its nature too*
*the Body knows its everywhere*
*.*
yathA *as.in.such.way *svabhAvato* of its own nature *vyomni *in the
spacious sky *calati_eva_anizam marut *is moving so incessantly the wind *tathA
*thus/in.that.way *svabhAvAt *from its nature* sarvatra *everywhere* pazyat
*i_e*va *is **see/knowing so* vapus_tv_iti *the Body also. *
.
*vlm.17. Whatever imaginary form, our imagination gives to a thing at
first, there is no power in the mind to remove it any more from it.
the nature and characteristics of created objects which have acquired those
characteristics through the appropriate notion that arose in the infinite
consciousness in the beginning.
spacious sky *calati_eva_anizam marut *is moving so incessantly the wind *tathA
*thus/in.that.way *svabhAvAt *from its nature* sarvatra *everywhere* pazyat
*i_e*va *is **see/knowing so* vapus_tv_iti *the Body also. *
यादृशम् चेतितम् रूपम् शक्त्या परमया तया ।
तच् छक्नोत्य् अन्यथा कर्तुम् न एषा यत्नेन भूयसा ॥७।८७।१७॥
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA ||7|87|17||
.
tat zaknot*i_a*nyathA kartum na_eSA yatnena bhUyasA *. **. *
.
*vlm.p.17 Whatever imaginary form our imagination gives to a thing at
first, there is no power in the mind to remove it.
the nature and characteristics of created objects which have acquired those
characteristics through the appropriate notion that arose in the infinite
consciousness in the beginning.
ततः पश्याम्य् अहम् यावत् सम्पन्नो ऽप्य् अणुरूपकः ।
चित्त्वाच् चेतस् तद् एव आशु तथा.भूतो ऽस्मि संस्थितः ॥७।८७।१८॥
cittvAt ceta:_tat eva_Azu tathA.bhUta:_asmi saMsthita: ||7|87|18||
.
cittvAc_cetas_tat eva_Azu tathA.bhUta:_asmi saMsthita: *. *.
.
*vlm.18. Hence I believed myself as a minute atom, although I knew my soul
to be beyond all bounds; and because I had the power of thinking, I thought
myself as the thinking mind, and no more. (So one knowing himself as, the
body, at once knows him to be a corporeal being only; as the lion thinking
himself as a sheep, bleated and grazed as one of them. So we forget our
higher nature).
the nature and characteristics of created objects which have acquired those
characteristics through the appropriate notion that arose in the infinite
consciousness in the beginning.
tata:_aham buddha*.vAn *rUpam tanu teja:kaNa.AkRti |
तदेव भावयन् पश्चात् गतो ऽहम् स्थूलताम् इव ॥७।८७।१९॥
tadeva bhAvayan pazcAt gata:_aham sthUlatAm iva ||7|87|19||
.
tanu teja:kaNa.AkRti
tadeva bhAvayan pazcAt
gata:*_*aham sthUlatAm iva
*. *
*vlm.19. Then with my subtile body of pure intelligence, I thought myself
as a spark of fire; and by thinking so for a long time, I became at length
earthy substance (khaki and martya).
*sv.19 As I was thus observing creation, I had become atomic. I realised
myself as a ray of light. Contemplating that alone, I had become gross. In
प्रेक्षे तावद् अहम् किम्चिद् इति बोधाल् लघोस् ततः ।
prekSe tAvat aham kimcit iti bodhAt_lagho:_tata: |
मनाग् आलोकनाय एव सम्प्रवृत्तो ऽनुभूतवान् ॥७।८७।२०॥
.
prekSe tAvad_aham ki*mcit *
iti bodhAl_laghos_tata:
manAg_AlokanAya_eva
sampravRtta:*_*anubhUta*.vAn . **. *
.
*vlm.20. I then felt a desire of seeing all what existed about me, and had
the power of sight immediately suppplied to my gross body. (Just as a child
coming out as blind, deaf and dumb from the embryo; has the powers of
seeing and hearing and crying, immediately furnished to it afterwards) so
says Adam in Milton, "As I came to life, I looked at this light and
beautiful frame").
'when' I saw all this became time (duration), the manner in which I saw
became the method or order, 'wherever' I saw became space. By conviction
these became the order of creation.
यन् नाम तत्र तत् किम्चित् तस्य इह अद्य रघूद्वह ।
yat nAma tatra tat kimcit tasya_iha_adya raghUdvaha |
शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥७।८७।२१॥
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: ||7|87|21||
.
tasya_iha_adya raghUdvaha *. **+ *
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: *. **. *
.
*vlm.21. In this manner I felt other desires, and had their corresponding
senses and organs given to me; and I will tell you now, O race of Baghu,
their names and functions and objects, as they are known amongst you.
'when' I saw all this became time (duration), the manner in which I saw
became the method or order, 'wherever' I saw became space. By conviction
these became the order of creation.
द्रष्टुम् प्रवृत्तो रन्ध्रेण येन तच् चक्षुर् उच्यते ।
draSTum pravRtta:_randhreNa yena tat cakSu:_ucyate |
यच् च पश्यामि तद् दृश्यम् दर्शनम् न फलम् ततः ॥७।८७।२२॥
.
draSTum pravRtta: randhreNa yena
yac_ca pazyAmi
ta*t d*Rzyam
darza*na.m *na phalam tata: *. **. *
*vlm.22. The two holes of my face through which I began to see, are termed
the two eyes with their function of sight; and having for their objects the
visible phenomena of nature.
'when' I saw all this became time (duration), the manner in which I saw
became the method or order, 'wherever' I saw became space. By conviction
these became the order of creation.
यदा पश्यामि कालो ऽसौ यथा पश्यामि स क्रमः ।
yadA pazyAmi kAla:_asau yathA pazyAmi sa: krama: |
प्रौढा नियतिर् इत्य् अस्य यत्र पश्यामि तन्नभः ॥७।८७।२३॥
.
yadA
pazyAmi kAla:*_*asau
yathA *.* *in which way *
pazyAmi sa*_*krama:
prauDhA niyati*:_*it*i_a*sya
yatra pazyAmi ta*t.n*abha: *. **. *
*when I look.at <http://look.at> this Time,*
*as I watch it,*
*it grows to Order,*
*and matures as Destiny.*
*And so,*
*everywhere I look is That.Space.*
*..*यदा पश्यामि When I see,
कालः असौ this Time,
*..*यत्र पश्यामि where I see
तन्*.*नभः is That*.*Space.
*.*jd. The one root >paz, like >vid, has the double sense of seeing and
pazyati, sa pazyati».
*vlm.23. When I see that I call time, and as I see that is called its
manner; the place where I see an object is simple vacuity, and the duration
of the sight is governed by destiny.
space. By conviction these became the order of creation.
स्थितो ऽस्मि यत्र देशो ऽसाव् इत्य् अद्य एषा प्रकल्पना ।
sthita:_asmi yatra deza:_asau_iti_adya_eSA prakalpanA |
tadA tu_aham cit unmeSa.mAtrAt tanmAtra.kAraNam ||7|87|24||
.
sthita: asmi yatra *where I am situate *
deza: asau *this place *
iti.*so/as* adya.*now/present* eSA.*this* *.*f.*.* prakalpana*.*A
tadA tu *but then *
aham.*I am* cit.*consciousness*
unmeSa*.*mAtra.*measure\only.*At
tanmAtra*.*kAraNa.*cause*.m
*. *
*vlm.24. The place where I am situated, is said to be my location; and when
I think or affirm any thing, that I say the present time; and as long I
feel the twinkling of my intellect, so long do I know myself as the
intellectual cause of my action.
elements) arose, and then all the senses which are in fact and in truth
pure void or space came into being.
पश्यामि इति ततस् तत्र मनाग्.बोधो मम उदभूत् ।
pazyAmi_iti tata:_tatra manAk.bodha:_mama_udabhUt |
tata:_randhra.dvayena_aham apazyam yat tat api_a.kham ||7|87|25||
.
pazyAmi_iti tatas_tatra *so I see thus & there *
manAg.bodha: mama_udabhUt
tato
randhra*.*dvayena
aham apazyam yat *what I saw *
tad_ap*i*_a*.*kham *is only That, without kha.Sky*
*. *
*vlm.25. When I see anything, I have its perception in me; and I have my
conviction also, that what I behold with my two eyes, are not empty
vacuity, but of a substantial nature.
elements) arose, and then all the senses which are in fact and in truth
pure void or space came into being.
याम्.याम् अपश्यम् रन्ध्राभ्याम् त इमे लोचने स्थिते ।
yAm.yAm apazyam randhrAbhyAm ta* ime locane sthite |
ततः किम्चिच् छृणोम्य् इति संविद् इत्य् उदिता मम ॥७।८७।२६॥
tata: kimcit zRNomi_iti saMvit iti_uditA mama ||7|87|26||
.
randhrAbhyAm
ta*_*ime locane sthite
tata: ki*mci*t zRNomi_iti saMvi*t i*ti_uditA mama
*. *
*vlm.26. The organs where with I saw and felt the world in me, are these
this desire in me. (Sensible perceptions
are the natural appetities of the soul, and finding their way through the
external organs of sense).
ततः किम्चिn मनाग्.मात्रम् झम्कारम् श्रुतवान् अहम् ।
प्रध्मातस्य इव शङ्खस्य शब्दम् व्योम्नः स्व.भावजम् ॥७।८७।२७॥
pradhmAtasya_iva zaGkhasya zabdam vyomna: sva.bhAvajam ||7|87|27||
.
jham.kA*ra.m *zruta*.vAn *aham
*I heard a "jhumm"ing sound *
pradhmAtasya_iva zaGkhasya
zabdam vyomna: sva.bhAvajam
*vlm.27. I then heard a swelling sound, as that of a sonorous conch; and
reaching to me through the air, where it is naturally born and through
which it passes.
inflamed, excited, W.; *.**n..* a partic. wrong pronunciation of vowels Pat.
*.* *#pradhmAta, *y7087.027.
याभ्याम् अहम् अथ अश्रौषम् त इमे श्रवण.व्रणे ।
yAbhyAm aham atha_azrauSam ta* ime zravaNa.vraNe |
प्रदेशाभ्यम् विचरता मरुता वितत.स्वनम् ॥७।८७।२८॥
pradezAbhyam vicaratA marutA vitata.svana.m ||7|87|28||
.
yAbhyAm aham athAzrauSam
ta ime zravaNa*.*vraNe
pradezAbhyam vicaratA
marutA *w the Air *
vitata*.*sva*na.m *
*. *
*vlm.28. The organs by which I heard the sound, are these two ears of mine;
it is born by the air to ear, and then enters the earholes with a
continuous hissing.
.
#zru *.* *#azrauSam* *.* aor. [4] ac. sg. 1 >zru
<http://sanskrit.inria.fr/DICO/64.html#zru>
स्पर्श.संवेदनम् किम्चिद् अहम् अत्र अनुभूतवान् ।
sparza.saMvedana.m kimcit aham atra_anubhUta.vAn |
येन नाम प्रदेशेन तेन सा त्वक् च कथ्यते ॥७।८७।२९॥
.
sparza*.*saMveda*na.m *ki*mcit* *touch.stimulus something *aham
atra_anubhUta*.vAn **I here experiencing *
yena *whereby/by.which.means*
tena *thereby/by.that.means *
nAma prade*za.ina **namely by its province *
tena *thereby/by.that.means* sA tvak_ca kathyate *– the skin then it is
*vlm.29. I then felt in me the desire of feeling, and the organ whereby I
came to it, is called the touch or skin.
येन स्पृष्टम् इव अङ्गम् तत् तदा अहम् अनुभूतवान् ।
सत्.संवेदन.मात्र.आत्मा सो ऽयम् वायुर् इति स्मृतः ॥७।८७।३०॥
sat.saMvedana.mAtra.AtmA sa:_ayam vAyu:_iti smRta: ||7|87|30||
.
yena spRS*Ta.m *iva_aGgam ta*t whereby as.if the body, that *tadA
*then/at.that.time
*aham *I* anubhUta*.vAn **experiencing.as <http://experiencing.as> *
sat*.*saMvedana.mAtra.AtmA sa:*_*ayam vAyu*:_*iti smRta:
.
*vlm.30. Next I came to know the medium, whereby I had the sensation of
touch in my body; and found it was the air which conveyed that sense to me.
(i.e. from the object to the skin).
स्पर्शन.इन्द्रिय.तन्मात्रम् इति वेदिनि संस्थितम् ।
आस्वाद.संविद्या अभून् मे तदा आस्वाद्य.रस.इन्द्रियम् ॥७।८७।३१॥
AsvAda.saMvidyA_abhUt me tadA_AsvAdya.rasa.indriya.m ||7|87|31||
.
sparzana.*touching*.indriya.tanmAtra.m iti.*so/as* vedi.ni saMsthita
*.standing/depending.on*.m AsvAda.*tasting/enjoying*.saMvidyA abhUt*.was* me
*.me.my* tadA*.then/thereafter* AsvAdya.rasa.*flavor/feeling*.indriya.m
.
indriya
tanmAtra
vedi
saMvidyA
AsvAdya
.
*vlm.31. As I remained sensible of the property of feeling or touch in me,
I felt the desire of taste within myself, and had there upon the organ of
tasting given to me.
prANAn_me ghrANa.tanmAtra.m ud*ita.m *vyoma.rUpiNa: |
इत्थम् न किम्चित् सम्पन्नम् सर्वम् सम्पन्न.मात्र_मे ॥७।८७।३२॥
ittham na kimcit sampanna.m sarvam sampanna.mAtra_me ||7|87|32||
.
*thm Prâna.Airs*.An me.*@ me* ghrANa.*smell*.tanmAtra*.* *a measure of
that.*m
udita.*arisen\spoken.*m vyoma*.spacious.sky*.rUpiN.*embodied/having.form.*a:
ittham.*thus/this.way* na.*no* kimcit.*anything/whatever* sampanna.
*thriving/endowed.accomplished/possessed.of*
sarva.*all/everything.*m sampanna.
*thriving/endowed.accomplished/possessed.of*.mAtra.*measure\only* me.*@ me*
*. *
*vlm.32. Then my vacuous self, contracted the property of smelling, by the
air of its breath, I had thereby the sense of smelling given to me, through
the organs of my nostrils. Being thus furnished with all the organs of
sense, I found myself to be imperfect still: (because none of them could
lead me to the knowledge of the truth).
evam indriya.tanmAtra.jAlam cet tatra saMsthita: |
यावत् तावत् विदः पञ्च बलात् एव मम उदिताः ॥७।८७।३३॥
.
evam indriya.tanmAtra.jAlam cet
tatra saMsthita:
yAvat tAvat vida: paJca balAt eva mama_udita.a:
.
*vlm.33. Being thus confined in the net of my senses, I found my sensual
appetite increasing fast in me; (and the possession of sensuous perceptions
(vidah), tending to no conscientious verity saMvidah).
zabda.rUpa.rasa.sparza.gandha.mAtra.zarIrika.a: |
अनाकारस् तथा भात.स्वरूपिण्यो भ्रम.आत्मिकाः ॥७।८७।३४॥
an.AkAra:_tathA bhAta.svarUpiNya:_bhrama.Atmika.a: ||7|87|34||
.
zabda*.*rUpa*.*rasa*.*sparza*.*gandha*.*mAtra*.*zarIr*ika.a: **+
*an.AkAras_tathA
bhAta*.*svarUpiNya:_bhrama.AtmikA:
.
*vlm.34. The bodily sensations of sound, form, taste, touch and smell, are
all formless and untrue, and though appear to be actual and true; yet they
are really false and untrue.
*sv.34 Even though all these seem to have arisen in me, in fact nothing has
ever happened. hen thus the five elements and the five senses came into
being, their corresponding knowledge and experience arose in me
irresistibly. They were without 'form' (substantiality) and they were
illusory.
एवम्.रूपम् अहम् जालम् भावयन् यत् तद् आस्थितः ।
evam.rUpam aham jAlam bhAvayan yat tat Asthita: |
तद् अहम्कार इत्य् अद्य कथ्यते त्वादृशैर् जनैः ॥७।८७।३५॥
.
evamrUpa.m aham jAlam bhAvayan yat tad Asthita: + tad ahamkAra* iti adya
kathy</ate *by/with the* tvAdRza.i: jana.i:
.
*vlm.35. As I remained ensnared in the net of my senses, and considered
myself a sensible being; I felt my egoism in me, as that with which I am
now addressing to you.
experiences, that state of my being is known by people like you as I*.*ness
as buddhi or intellect; when that becomes gross, it is known as the mind.
एष एव घनी.भूतो बुद्धिर् इत्य् अभिधीयते ।
eSa* eva ghanI.bhUta:_buddhi:_iti_abhidhIyate |
सा अथ बुद्धिर् घनी.भूता मन इत्य् अभिधीयते ॥७।८७।३६॥
sA_atha buddhi:_ghanI.bhUtA mana* iti_abhidhIyate ||7|87|36||
.
this Ahamkâra "I" having
thickened, they call the Intellect.
This Buddhi Intellect having
eSa eva ghanI.bhUta:
*this {"I"} having become thick/concretized *
buddhi:_it*i_a*bhidhIyate is commonly known as Buddhi Intellect.
sA atha buddhi*:_*ghanI.bhUtA This same Buddhi Intellect having been
concretized
manas it*i_a*bhidhIyate
*is commonly known as manas Mind. *
*vlm.36. The sense of egoism growing strong and compact, takes the name of
the understanding; and this being considered and mature, comes to be
designated as the mind.
*sv.36 When I thus stood contemplating these notions and experiences, that
intellect; when that becomes gross, it is known as the mind.
anta:karaNa.rUpatvam evam atra_aham Asthita: |
आतिवाहिक.देह.आत्मा चिन्मय.व्योम.रूपवान् ॥७।८७।३७॥
AtivAhika.deha.AtmA cinmaya.vyoma.rUpa.vAn ||7|87|37||
.
*so here I am, established as a form from the Inner.Control, the Traveler
Body itself, a consciousness.construction in the spacious sky. *
anta:karaNa.*inner.impulse/control.*rUpatva.*conditioned.form *evam.
*so/this.way* atra.*here/in.this.place* aham.*I* Asthita.*standing/abiding.in
<http://abiding.in>*:
AtivAhika.*HyperTraveler.*deha.*body*.AtmA.*self *
cit.*consciousness*.maya.*made.*vyoma*.spacious.sky*.rUpa.*form*.van.*.ful*
*. *
*vlm.37. Being possessed of my eternal senses, I pass for a sentient being;
and having my spiritual body and soul, I pass as an intellectual being in a
vacuous form.
*sv.37 Thus, though I am pure consciousness, I seem to have acquired a
subtle body (AtivAhika) and an anta:karaNa (inner instrument consisting of
mind, intellect, etc. ).
*.*rUpatvam a formation of the _anta:karaNa Inner*.*control AtivAhika*.*dehAtmA
*..*the subtle _AtivAhika*.*body.self *cit.*maya*.*vyoma.rUpa=*.vAn **=as a
consciousness.made.space.form. *
पवनाद्य् अप्य् अहम् शून्यः केवलाकाश*.*मात्रकः ।
pavana.Adi_api_aham zUnya: kevala.AkAza*.*mAtraka: |
सर्वेषाम् एव भावानाम् शून्याकृतिर् अरोधकः ॥७।८७।३८॥
sarveSAm eva bhAvAnAm zUnya.AkRti:_a.rodhaka: ||7|87|38||
.
*yet I am empty*
*:*
*a formation in the fulness of AkAsha.Space,*
*:*
*and all of my becomings are made unobstructed emptiness*
*.*
*jd. *.* pavana.Ady apy *although the winds &c composed of the elements *aham
zUnya: I am empty kevala.AkAza*.*mAtraka: a formation in the fulness of
*sv.38 I am subtler and more empty than even the air. Hence, I do not
obstruct the coming into being of anything.
*vlm.38. I am more rare and vacuous than the air itself, and am as the
empty void itself; I am devoid of all shapes and figures, and am
irrepressible in my nature.
zUnya: I am empty kevala.AkAza*.*mAtraka: a formation in the fulness of
अथ एवम् भावनाच् चाहम् यदा तत्र चिरम् स्थितः ।
तदाहम् देहवान् दृष्ट इति मे प्रत्ययो ऽभवत् ॥७।८७।३९॥
.
atha_evam bhAvanA*c_c*a
aham yadA tatra ci*ra.m *sthita:
tadA aham deha*.vAn *dRSTa
iti me pratyaya:*_*abhavat *. **. *
*sv.39 But since I continue to be in this notional existence for a
considerable period of time, you imagine that I have a body.
*vlm.39. As I remained at that spot, with this conviction of myself; I
found myself endowed with a body, and it was as I took me to be.
tena_aham*.*pratyayena_atha zabdam kartum pravRtta*.vAn *|
शून्य एव यथा सुप्तः स्वप्न*.*उड्डीन*.*नरः रवम् ॥७।८७।४०॥
zUnya_eva yathA supta: svapna*.*uDDIna*.*nara: ravam ||7|87|40||
.
tena.*thereby/therewith* *. *aham.*I by/with* *.*pratyaya.
*belief/conviction.*ena atha.*then/next thm* zabda.*word/sound*.m
kartum.*to.make/do
. *pravRtta*.come.forth..vAn *+ zUnya.*empty/void:* eva.*very**/only/indeed*
yathA.*how/as* supta*.asleep:* svapna.*dream.*.uDDIna.*flying*.nara*.human:*
rava*.roar/howl/noise.*m
.
*sv.40 It is on account of this notion existing in you that I produce this
sound known as speech. You hear it even as a sleeping person hears sounds
in his dream.
*vlm.40. With this belief (of my being an embodied being), I began to utter
sounds; and these sounds were as void, as those of man, dreaming himself as
flying in the air in his sleep.
.
अथ पूर्वम् कृतः शब्दो बालेन इव तद् ॐ इति |
atha pUrvam kRta: zabda:_bAlena_iva tat_OM_iti
tata: sa_eSa_OM.kAra iti nIta: puna: prathAm ||7|87|41||
.
*so/as* nIta*.led.to/guided/directed <http://led.to/guided/directed>:* punas
*.again.* prathA*.extending\fame.*m *+ *atha.*then/next* pUrvam.
*formerly/before* kRta.*done/made:* zabda.*word/sound**:* *by/with* bAla
*.boy/child*.ena iva.*like/as.if* tat.*it/he/that* *OM* iti.*so/as*
*. *
*vlm.41. This was the sound of a new born babe, uttering the sacred
syllable om at first; and thence it has become the custom to pronounce this
word, in the begtning of sacred hymn.
have been saying as if in dream, appears to you to be my speech.
tata: svapna*.*nareNa_iva yat kimcit gad*ita.m *mayA |
तद् एतद् विद्धि वाचम् त्वम् पश्चान् नीताम् प्रथाम् इह ॥७।८७।४२॥
tat_etat_viddhi vAcam tvam pazcAt_nItAm prathAm iha ||7|87|42||
.
*like/as.if*
yat.*what* kimcit.*anything/whatever* gadita.*spoken/related\speech.*m
mayA.*by.me
<http://by.me> + *tat etat viddhi vAcam tvam.*you*
pazcAt nIta Am pratha Am iha.*here*/*in.this.world*
*. *
*vlm.42. Then I uttered some words as those of a sleeping person, and these
words are called the vyakrites, which are now used in the Gáyatri hymn.
have been saying as if in dream, appears to you to be my speech.
ब्रह्मा एव सो ऽस्मि सम्पन्नः सृष्टेः कर्ता जगद्.गुरुः ।
ततो मनोमयेन एव कल्पिताः सृष्टयो मया ॥७।८७।४३॥
.
brahmaiva sa: asmi *.** Brahmâ himself I am *
sampanna: sRSTe: *produced in the beginning *
kartA jagad.guru: *the Doer, World.Guru *
tata: *thus/from.that*
mano.mayena eva kalpi*ta.a: **thru mode of Mind affected are *
sRSTaya: mayA *the creations by me*
*. *
*vlm.43. Methought I now became as Brahmá, the author and lord of creation;
and then with my mental part or mind, I thought of the creation in my
imagination.
through my own thoughts and notions.
एवम् अस्मि समुत्पन्नो न.तु जातो ऽस्मि किम्.चन ।
evam asmi samutpanna:_na.tu jAta:_asmi kimcana |
दृष्टवान् अस्मि ब्रह्माण्डम् ब्रह्माण्ड.अन्तम् न किम्चन ॥७।८७।४४॥
.
eva*m *asmi s*amu*tpanna:
na.tu jAta:*_*asmi *kim.c*ana
dRSTa*.vAn **a*smi brahmANDam *I have **see/known the Cosmic.Egg *
brahmANDa.antam na ki*m.c*ana *– beyond the Egg not anything. *
*vlm.44. Finding myself so as containing the mundane system within me, I
thought I was not a created being at all; because I saw the worlds in my
own body, and naught besides without it.
through my own thoughts and notions.
एवम् जगति सम्पन्ने मम एतस्मिन् मनोमये ।
evam jagati sampanne mama_etasmin manomaye |
न किम्चित् तत्र सम्पन्नम् तत् शून्यम् व्योम केवलम् ॥७।८७।४५॥
.
*so*
*when a world is produced*
*for.me <http://for.me>*
*in this mode of Mind*
*there is not anything produced*
*:*
*that is empty spacious sky alone*
*.*
*vlm.45. Thus the world being produced, within this mind of mine; I turned
to look minutely into it, and found there was nothing in reality, except an
empty void.
*mama_etasmin_mano.maye *for.me
<http://for.me> in this mode of Mind *na ki*mcit t*atra sampan*na.m **not
anything there is produced *tac_chUnyam vyoma kevalam *– that empty
spacious sky alone. *
इत्थम् संशून्यम् एव इदम् सर्वम् वेदन*.*मात्रकम् ।
ittham saMzUnyam eva_idam sarvam vedana*.*mAtr*aka.m *|
मनाक्.अपि न सन्त्य् एते भावाः पृथ्व्यादयः किल ॥७।८७।४६॥
manAg.api na santi_ete bhAvA: pRthvi.Adaya: kila ||7|87|46||
.
ittham
mode of knowing *
manAg.api na santi ete bhAvA: pRthvi.Adaya: kila
.
*vlm.46. So it is with all these worlds that you see, which are mere void,
and no other than your imagination of them; and there is no reality
whatever, in the existence of this earth and all other things that you see.
void.
jagat*.*mRga*.*tRT*.*ambUni bhAnti saMvidi saMvida: |
न बाह्यम् अस्ति नो बाह्ये खे सद्.व्योम तथा स्थितम् ॥७।८७।४७॥
.
jagan*.*mRga*.*tRD*.*ambUni bhAnti saMvidi saMvida: + na bAhyam asti
.
*vlm.47. The worlds appear as the waters of the mirage, before the sight
and to the knowledge of our consciousness; there is nothing outside the
mind, and the mind sees every thing, in the pure vacuity of the divine mind.
Everything is in consciousness; everything is consciousness. There is no
world in Brahman but Brahman sees or experiences a world.
मरौ नास्त्य् एव सलिलम् संवित् पश्यति तत् तथा ।
marau na_asti_eva salilam saMvit pazyati tat tathA |
निर्मूलम् अन्तः सम्तप्ताः स्वसम्भ्रमवती भ्रमम् ॥७।८७।४८॥
.
marau.*in the desert .* na.*no* asti.*is/exists* eva.*very**/only/indeed*
salila.*water/liquid*.m saMvit*.awareness* pazyati.*see/knowing* tat.
*it/he/that* tathA.*thus* *+ *nirmUlamanta: samtap*ta.a: *
sva.sambhramavatI bhramam
*. *
*vlm.48. There is no water in the sandy desert, and yet the mind thinks it
sees it there; so the deluded sight of our understanding, sees the baseless
objects of delusion, in the burning and barren waste of infinite void.
Everything is in consciousness; everything is consciousness. There is no
world in Brahman but Brahman sees or experiences a world.
नास्त्येव ब्रह्मणि जगत् संवित् पश्यति तत् तथा ।
na_asti_eva brahmaNi jagat saMvit pazyati tat tathA |
निर्मूलम् एव संवित्त्वाद् एवम् भ्रान्तिश्च सम्भ्रमम् ॥७।८७।४९॥
nirmUlam eva saMvittvAt evam bhrAnti:_ca sambhramam ||7|87|49||
.
Brahman.Immensity: *saMvit pazyati tat tathA *saMvit Awareness sees
That **thus/in.that.way
+ *nirmUlam eva *altho **without** a root *saMvittvAt *from Awareness *evam
*so* bhrAnti.*delusion**:** ca.also/and* sambhrama*.confusion/hurry/error.*m
*. *
*vlm.49. Thus there is no world in reality in the divine spirit, and yet
the erring mind of man, sees it erroneously to be situated therein; it is
all owing to the delusion of human understanding, which naturally leads us
to groundless errors and fallacies. (Errors in the mind breed errors in
thoughts).
Everything is in consciousness; everything is consciousness. There is no
world in Brahman but Brahman sees or experiences a world.
असदेवेदम् आभाति हृद्येव जगदाततम् ।
asat eva_idam AbhAti hRdi_eva jagat Atatam |
saMkalpana*.*manorAjyam yathA svapnapura.Adivat ||7|87|50||
.
asa*t e*va *.** quite unreal *
ida*m *AbhAti *.** this projects *
hRd*i_e*va jagad_Atatam *– in the very heart as this world's expanse *
saMkalpana*.*manorAjyam yathA – *as a conceptual fantasy *
svapnapura.Adivat *– like some sort of Dream City*
*. *
*vlm.50. The unreal appears, as the real extended world to the mind; in the
same manner as the imaginary utopia appears before it, and as a city is
seen in the dream of a sleeping man.
Everything is in consciousness; everything is consciousness. There is no
world in Brahman but Brahman sees or experiences a world.
pArzva*.*supta.jana=svapna:_tat citta.Aveza*na.m *vinA |
यथा न किम्चित् तच् चित्त*.*आवेशनाद् अनुभूयते ॥७।८७।५१॥
yathA na kimcit tat citta.AvezanAt anubhUyate ||7|87|51||
.
*a dreamer asleep beside you *
tat cittAveza*na.m *vinA
yathA na kim*ci*t
tac_cittAvezanAd_anubhUyate
*. *
*vlm.51. As one knows nothing of the dream of another sleeping by his side,
without being able to penetrate into his mind; while the yogi sees it
clearly, by his power of prying into the hearts of others.
तथा जगत् तत् दृषदम् सम्प्रविश्य अनुभूयते ।
tathA jagat tat dRSadam sam.pravizya_anubhUyate |
Adarza*.*bimbita.AkA*ra.m *dRS*Ta.m *api_anyathA_api_asat ||7|87|52||
.
tathA *thus/in.that.way *
jaga*t t*a*t d*RSadam *the world that millstone *
sampravizya *penetrated *
anubhUyate *is experienced *
Adarza*.*bimbita.AkA*ra.m **as a mirror.reflected formation *
dRS*Ta.m *ap*i_a*nyathA_ap*i_a*sat *– tho **see/known, otherwise is unreal.
*
*vlm.52. So doth one know this world, who can penetrate into the mundane
stone; where it represented as the reflexion of some thing in a mirror,
which in realty is nothing at all.
Adhibhautika*.*bhAvena netreNa yadi lakSyate |
तत् तन् न दृश्यते किम्चिद् गतिर् एव प्रदृश्यते ॥७।८७।५३॥
tat tat na dRzyate kimcit gati:_eva pradRzyate ||7|87|53||
.
netreNa yadi lakSyate tat *by the eye is is understood That *
tat na dRzyate ki*mcit* *That does not **see/know anything *
gati:_eva pradRzyate *. **. *
*vlm.53. And although the world appears, as an elemental substance to the
naked eye; yet when it is observed in its true light, it disappears like
the otaria of the polar region, which is hidden under ever lasting darkness.
*sv. This perception is not a fact or reality but just a notion.
AtivAhika*.*dehena pa*ra.m *bodha*.*dRzA yadi |
प्रेक्ष्यते दृश्यते सर्गः परम*.*आत्मा एव च अमलः ॥७।८७।५४॥
prekSyate dRzyate sarga: parama.AtmA_eva ca_amala: ||7|87|54||
.
pa*ra.m **next/higher*
bodha*.*dRzA *with realized vision*
yadi *if*
prekSyate *it observes*
dRzyate *it **see/knows* sarga: *a creation *parama.AtmA_eva ca_amala: *for
he is Absolute.Self, immaculate*
*.*
*vlm. ... spiritual body, and with his eyes of discernment, finds it full
of the immaculate spirit of god, which comprehends and pervades throughout
the whole.
सर्वत्र सर्ग*.*निर्वाणम् प्रज्ञा*.*लोकेन लक्ष्यते ।
sarvatra sarga*.*nirvANam prajJA*.*lokena lakSyate |
ब्रह्म*.*आत्मा एव अन्यथा चेत् तन् न किम्चिद् अभिलक्ष्यते ॥७।८७।५५॥
brahma.AtmA_eva_anyathA cet tat_na kimcit_abhilakSyate ||7|87|55||
.
sarvatra
sarga*.*nirvANam *Creatiot.nirvANa*
prajJA*.*lokena lakSyate *by wise people is indicated *
brahma.AtmA_eva_anyathA cet *otherwise if only the brahmA.Self *
tat na *kimci*t abhilakSyate
*that is not anyhow apparent. *
*vlm.55. The percipient or judicious eye, sees the extinction or absence of
the world every where; because they have the presence of the Divine Spirit
alone before their view, and naught that is not the spirit and therefore
nothing.
यत् पश्यत्य् अवदाता धीः स.उपपत्ति*.*विचारणा ।
yat pazyati_avadAtA dhI: sa.upapatti*.*vicAraNA |
न तन् नेत्रैस् त्रिभिः शर्वो न इन्द्रो नेत्र*.*शतैर् अपि ॥७।८७।५६॥
na tat_netrai:_tribhi: zarva:_na_indra:_netra*.*zatai:_api ||7|87|56||
.
yat.*what* pazyati.*see/knowing* avadAta*.*A dhI.*thot**t: *
sa*.*.*with*.upapatti.*happening.fitly*.vicAraNa*.*A *+ *
na.*no* tat *by/with* netra.*eye*.i: tri.*three/triple.*bhi: zarva*:* na.
*no/not* *Indra the Crafty *: *by/with* netra.*eye*.zata.*hundred.s*.i*: *
api.*tho/even*
*. *
*vlm.56. Whatever is perceived by the clear*.*sighted (yogi), by his
*sv.56 54*.*56 This truth cannot be seen by physical eyes which can only
##car *.* #vicar *.* #*vicAraNam, *vicAra**NA .* change of place;
यथा खम् आवृत्तम् सर्गैस् तथा भूर् इति बुद्धवान् ।
तदा अहम् अभवम् ध्याता धरा*.*धरणया अन्वितः ॥७।८७।५७॥
tadA_aham abhavam dhyAtA dharA*.*dharaNayA_anvita: ||7|87|57||
.
yathA *such as *
kham AvRttam sargai:
tathA *in that way *
bhU*:_*iti buddha*.vAn *
tadA_aham abhavam dhyAtA
dharA*.*dharaNayA_anvita:
*. *
*sv.57 When I experienced space, I knew what earth was. I became earth. In
that earth I experienced the existence of countless universes, without ever
abandoning the awareness that I am the infinite consciousness.
*vlm.57. But as I looked into the vacuity of the sky, replete with its
myriads of luminous bodies; so I beheld the earth full with the variety of
its productions; and then I began to reflect in myself, that I was the lord
of all below (and even as Brahmá
himself).
#AvRtta
translations were made by Chapple and a gaggle of lucky students).
tayA dharA*.*dharaNayA dharA*.*rUpa*.*dhara:_abhavam |
अत्यजन् एव चिद्व्योम*.*वपुः सम्राड् इव अचिरात् ॥७।८७।५८॥
atyajan_eva cit.vyoma*.*vapu: samrAT_iva_acirAt ||7|87|58||
.
tayA dharA*.*dharaNayA *.* *by this Earth.Contemplation*/Concentration* of
the Earth that bears me = *dharA*.*rUpa*.*dhara:*_*abhavam *.** an
Earth.bearer.form I became = *atyajan eva cit.vyoma*.*vapu: *.**
not.abandoning even the Conscious.space.body* = samrAT_iva *.* *like an
Emperor . *a*ci*rAt *.* *not long afterward ...*
*. *
*.*ee.58 Through performing concentration on the earth, / I dissolved into
I became like a universal ruler (surveying his domain).
*vlm.58. Then thinking myself as the master of the earth, I became
amalgamated with the earth as if it were one with myself; and having
forsaken my vacuous intellectual body, I thought myself as the sovereign of
the whole.
that earth (within me).
धरा*.*धारणया चैव धरा*.*धातु*.*उदरम् गतः ।
dharA*.*dhAraNayA ca_eva dharA*.*dhAtu.u*dara.m *gata: |
द्वीप.अद्रि*.*तृण*.*वृक्षादि*.*देहो ऽहम् अनुभूतवान् ॥७।८७।५९॥
dvIpa.adri*.*tRNa*.*vRkSa.Adi*.*deha:*_*aham anubhUta*.vAn *||7|87|59||
.
...
dharA*.*dhAraNayA ca_eva *and thru supporting my thott the supporting Earth
= *
dharA*.*dhAtu.u*dara.m *gata: *.** into the elemental stuff of earth
having.gone = *
dvIpa.adri*.*tRNa*.*vRkSa.Adi*.*deha: *.** a body of
Lands&Mountains&Meadows&Forests so = *aham anubhUta*.vAn **– I had
experienced. *
*EE. And indeed, through my concentration on the earth, / I went to the
mines at the root of the earth. / I came to understand my body as the
trees, / the grasses, the mountains, the continents, and more.
*vlm.59. Believing myself as the support and container of this earth, I
penetrated deep into its bowels; and though all its hidden mines were parts
of myself, so I took whatever it contained both below and above it to be
self same with me.
that earth (within me).
सम्पन्नो अस्म्य् अथ भूपीठम् नाना*.*वन*.*तनू*.*रुहम् ।
sampanna:_asmi_atha bhUpITham nAnA*.*vana*.*tanU*.*ruham |
नाना*.*रत्न*.*आवली*.*व्याप्तम् नाना*.*नगर*.*भूषणम् ॥७।८७।६०॥
nAnA*.*ratna*.*AvalI*.*vyAptam nAnA*.*nagara*.*bhUSaNam ||7|87|60||
.
sampanna:*_*asm*i_a*tha bhUpITham nAnA*.*vana*.*tanU*.*ruham
nAnA*.*ratna.avalI*.*vyAptam nAnA*.*nagara*.*bhUSaNam *. **. *
#*tanU* tanu in comp.
*vlm.60. Being thus warped in the form of the earth, I became changed to
all its forests and woods, which grew as hairs on its body. My bowels were
full of jewels and gems, and my back was decorated by many a city and town.
that earth (within me).
ग्राम*.*गह्वर*.*पर्व*.*आढ्यम् पाताल.सुषिर.उदरम् ।
grAma.gahvara.parva.ADhyam pAtAla.suSira.udara.m |
कुलाचल.भुज.आश्लिष्ट.द्वीप.अब्धि.वलय.अन्वितम् ॥७।८७।६१॥
kulAcala.bhuja.AzliSTa.dvIpa.abdhi.valaya.anvita.m ||7|87|61||
.
grAma.*town/village*.gahvara*.*parvata*.mountain*.ADhya.*rich\wealthy.*m
pAtAla*.*suSira*.*udara*.*m + kulAcala*.*bhuja*.*AzliSTa*.*dvIpa
*.land/continent*.abdhi.*sea*.valaya.*bracelet/circle*.anvita
*.affected/effected\afflicted*.m
.
*sv.61 58*.*62 I saw the most amazing earthly phenomena and events within
*vlm.61. I was full of villages and valleys, of hills and dales, sad of
infernal regions and caverns; I thought I was the great mountain chain, and
connected the seas and their islands on either side.
#gAhvara deep (cave, thicket, etc.)
tRNa.ogha.tanu.roma.ADhyam giri.khaNDaka.gulmaka.m |
दिक्.वारण.कट.व्यूह.धृतम् शेष.शिरः.शतैः ॥७।८७।६२॥
dik.vAraNa.kaTa.vyUha.dhRtam zeSa.zira:.za.tai: ||7|87|62||
.
tRNa*.grass/straw.*ogha.*flood/multitude*.tanu*.thin.*roma*.*ADhya.
*rich\wealthy.*m giri*.hill/mountain.*khaNDaka*.*gulmaka*.*m
dik*.direction/place*.vAraNa*.*kaTa*.*vyUha*.troop/array.*dhRta*.*m
*by/with* zeSa*.*ziras*.head*.zata.*hundred.s*.i:
.
*vlm.62. The grassy verdure was the hairy cover of my body, and the
scattered hills as pimples on it; and the great mountain tops, were as the
crests of my cornet, or as the hundred heads of the infernal snake (Vásuki).
many heads of dig*.*elephants.
Or, earth is supported by both elephants and Shesha? or elephant’s
heads are compared with heads of Shesha?
*..*
ह्रियमाणम् महीपालैः शोभमान*.*इभ*.*तन्तुभिः ।
hriyamANam mahI.pAlai: zobhamAna*.*ibha*.*tantubhi: |
प्राणिभिर् भूज्यमान.अङ्गम् वर्धमानम् व्यवस्थया ॥७।८७।६३॥
.
hriyamANa*.*m mahIpati*.EarthLord*.pAla*.*i:
*by/with* zobhamAna*.*ibha*.*tantu*.s.*bhi:
prANi*.*bhi: bhUjyamAna*.*aGga.*body/limb*.m vardhamAna*.growing.*m
*by/with* vyavasthAna*.constant/condition*.ayA
.
*vlm.63. This earth which was freely enjoined by all living beings, came to
be parcelled by men and at last oppressed by belligerent kings, and worsted
by their lines of fighting elephants.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
himavat.vindhya.su.skandham sumeru.udAra.kandha*ra.m *|
गङ्गादि.सरिदापूर.मुक्ताहारणत्.तनुम् ॥७।८७।६४॥
gaGgA.Adi.sarit.ApUra.mukta.AhAraNat.tanum ||7|87|64||
.
himavat*.snowy*.*Vindhya*.suskandha*.*m sumeru*.*udAra*.*kandhara*.*m +
gaGgA.*Gangâ.River*.Adi*.&c/and.so.on.*sarit.*stream*.ApUra*.*mukta.
*free/loosed*.AhAraNant*.*tanu*.thin.*m
.
*vlm.64. The great mountains of Imaus, Vindhya and Sumeru, had all their
tops decorated with the falling streams of Ganges and others, sparkling as
their pearly necklaces.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
mahA.gahana.kaccha.Adi.sAgara.Adarza.maNDalam |
मरु.ऊषर.स्थल.श्वेत.सुवर.अम्बर.सुन्दरम् ॥७।८७।६५॥
maru.USara.sthala.zveta.suvara.ambara.sun*dara.m *||7|87|65||
.
mahA*.great.*gahana*.*kaccha.*marshland/swamp*.Adi*.&c/and.so.on*.sAgara
*.sea/ocean.*Adarza*.mirror\model/type.*maNDala*.sphere/territory*.m maru.
*desert/wasteland*.USara*.salty/saline.*sthala.*place\hill*.zveta.*white*
.suvara*.*ambara.*sky*.sundara.*beautiful/fair*.m
*. *
*vlm.65. The caves and forests, the seas and their shores, furnished it
with beautiful scenes; and the desert and marsh lands, supplied it with
clean linen garments.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
salt; *.**n..* saline soil _MBh.&c.
भूत*.*पूर्वैः परापूर्णम् परिपूतम् महार्णवैः ।
bhUta*.*pUrvai: parApUrNam paripUtam mahA.arNavai: |
अलम्कृतम् पुष्प*.*वनैः समारब्धम् रजोघनैः ॥७।८७।६६॥
alamkRtam puSpa*.*va*na.i:* samArabdham raja:gha*na.i:* ||7|87|66||
.
bhUta*.*pUrvai: parApUrNam paripUtam mahA.arNavai: alamkRtam puSpa*.*va*na.i:
*saMArabdham rajo*.*gha*na.i: *
*. *
*vlm.66. The ancient waters of the deluge, have receded to their basins,
and left the pure inland reservoirs, decorated by flowery banks, and
perfumed by the odorous dust of foiling flowers.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
नित्यम् कृषीवलैः कृष्टम् वीजितम् शिशिर.अनिलः ।
तापितम् तपनैस् तप्तैर् उक्षितम् प्रावृट्.अम्बुधिः ॥७।८७।६७॥
.
nityam kRSIvalai: kRS*Ta.m *
vIjita.fanned/sprinkled.m zizira.anila:
tAp*ita.m *tapanais_taptair
ukS*ita.m *prAvRD.ambudhi:
.
*vlm.67. The earth is ploughed daily by bullocks, and sown in the dewy and
cold season; it is heated by the solar heat, and moistened by rain water.
rainwater....
vipula.agra.sthala.uraskam padma.Akara.kRta.IkSaNam |
सित.असित.घन.उष्णीषम् दश.आशोदर.मन्दिरम् ॥७।८७।६८॥
sita.asita.ghana.uSNISam daza.AzA.udara.mandi*ra.m *||7|87|68||
.
vipula.agra.sthala.uraskam
padmAkara.kRta.IkSaNam
sitAsita.ghana.uSNISam
dazAzodara.mandiram
.
*vlm.68. The wide level land or plain, is its broad breast; the lotus*.*lakes
heaven is its dwelling.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
lokAloka*.*mahAkhAta*.*valaya*.*ugra.Asya*.*bhISaNam |
अनन्त*.*भूत*.*संघात*.*परिस्पन्द*.*एक*.*चेतनम् ॥७।८७।६९॥
ananta*.*bhUta*.*saMghAta*.*parispanda*.*eka*.*ceta*na.m *||7|87|69||
.
lokAloka*.*mahAkhAta*.*valaya_ugra_Asya*.*bhISaNam ananta*.*bhUta*.*saMghAta
*.*parispandaika*.*cetanam
.
*vlm.69. The great hollow under the polar mountain, forms itswide open
mouth; and the breathing of animated nature, makes the breath of its life.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
vyAptam anta:_bahi:_caiva nAnA.bhUta.gaNai: pRthak |
देव.दानव.गन्धर्वैर् बहिर् अन्तस् तु कीटकैः ॥७।८७।७०॥
deva.dAnava.gandharvai:_bahi:_anta:_tu kITakai: ||7|87|70||
.
vyAptam antar bahi: caiva *.** pervading within & without also *
nAnA*.*bhUta*.*gaNai: pRthak *– **with various groups of different beings *
deva*.*dAnava*.*gandharvai*:_*bahir *.* *with Demons and Choristers *
antas_tu kITakai: *.** but within by bugs*
*. *
*vlm.70. It is surrounded all about, and filled in its inside, by beings of
various kinds; it is peopled by the devas, demons and men on the outside,
and inhabited by worms and insects in its inner parts.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
pAtAla.indriya.randhreSu nAga.asura.kRmi.vrajai: |
सप्तस्व् अर्णव.कोशेषु नाना.जाति.जलेचरैः ॥७।८७।७१॥
saptasu_arNava.kozeSu nAnA.jAti.jalecarai: ||7|87|71||
.
pAtAla*.**i*ndriya*.*randhreSu nAga.asura*.*kRmi*.*vrajai: *.*
saptaso arNava*.*kozeSu nAnA*.*jAti*.*jalecarai:
.
*vlm.71. It is infested in the organic poles and cells of its body, by
snakes, Asuras and reptiles; and peopled in all its oceans and seas, with
aquatic animals of various kinds.
rainwater. I became the fearful space in which the Lokaloka mountains (the
boundaries of the world) exist and I experienced the actions and the
movements of countless beings.
vyAptam nadI*.*vana*.*samudra*.*diganta*.*zaila=
द्वीप*.*आख्य*.*जन्तु*.*विषय*.*स्थल*.*जङ्गल*.*ओघैः ।
dvIpa.Akhya*.*jantu*.*viSaya*.*sthala*.*jaGgala*.*oghai: |
नाना.अवली*.*वलित*.*मण्डल*.*कोश*.*खाण्डम्
nAnA*.*avalI*.*valita*.*maNDala*.*koza*.*khANDam
वल्ली.सरः सरिदरातिगण.अब्ज*.*खण्डैः ॥७।८७।७२॥
vallI.sara: saridarAtigaNa.abja*.*khaNDai: ||7|87|72||
.
vyAptam *pervaded by *
nadI*.*vana*.*samudra*.*diganta*.*zaila*.*dvIpa.Akhya*.*jantu*.*viSaya*.*
sthala*.*jaGgala*.**o*ghai:
*river.forest.sea.*diganta*.*zaila*.**Land.called.*jantu*.*viSaya*.*sthala
*.*jaGgala*.**o*gha*.**s *
*sv.72 Countless beings of different types — gods, demons, humans, animals
and worms — filled me. I was filled with mountains, forests, etc., which
exist on earth.
*vlm.72. It is filled in all its various parts with animal, vegetable and
mineral substances of infinite varieties; and it is plenteous with
provisions for the sustenance of all sorts of beings.
*o*ॐ*m*
*.*
*next Canto*
*fm7088*
*+++*
DN7087 THE WORLD WITHIN 3.je01*.*02
सर्ग ७.८७
वसिष्ठ उवाच ।
vasiSTha* uvAca |
tata:_cit.AkAza*.*vapu:_vyApi_ananta:_nirAmaya: |
दत्त.अवधानो वपुषि तदा पश्याम्य् अहम् क्वचित् ॥७।८७।१॥
datta.avadhAna:_vapuSi tadA pazyAmi_aham kvacit ||7|87|1||
yAvat antar.gata: sarga: saMsthita:_aGkurita*.*upama: |
कुसूलस्य इव बीजस्य सिक्तस्य इव अङ्कुरो हृदि ॥७।८७।२॥
kusUlasya_iva bIjasya siktasya_iva_aGkura:_hRdi ||7|87|2||
ऊर्ध्वम् उच्छून एव अन्तः सेकाद् बीजे यथा अङ्कुरः ।
Urdhvam ucchUna* eva_anta: sekAt bIje yathA_aGkura: |
आकारवत्य् अनाकारे चित्त्व.अचित्त्वे तथा जगत् ॥७।८७।३॥
AkAravati_an.AkAre cittva.acittve tathA jagat ||7|87|3||
yathA_unmiSati dRzya*.*zrI: suSuptAt bodham eyuSa: |
जाग्रद् वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥७।८७।४॥
jAgrat vA vigate svapne cit.mAtrasya sva.cetanAt ||7|87|4||
tathA_eva_Atmani sarga.AdAu_anubhUta*.*svarUpiNI |
हृदि सर्ग*.*आदयो न अन्यरूप आकाश*.*रूपतः ॥७।८७।५॥
hRdi sarga.Adaya:_na_anya*.*rUpa* AkAza*.*rUpa.ta: ||7|87|5||
राम उवाच ।
rAma* uvAca |
AkAza*.*rUpa* AkAze paramAkAza kathyatAm |
भूयो_निपुण*.*बोधाय कथम् सर्गः प्रवर्तते ॥७।८७।६॥
bhUya:_nipuNa*.*bodhAya katham sarga: pravartate ||7|87|6||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
शृणु राम यथा.पूर्वम् स्वयंभूत्वम् मया तदा ।
zRNu rAma yathA.pUrvam svayambhUtvam mayA tadA |
anubhUtam asat sat.vat idam svapna.pura*.*upamam ||7|87|7||
तम् आलोक्य महाकल्प*.*सम्भ्रमम् व्योम.रूपिणा ।
tam Alokya mahAkalpa*.*sambhramam vyoma.rUpiNA |
भागे ऽन्यत्र शरीरस्य संविद्*.*उन्मेषिता मया ॥७।८७।८॥
bhAge_anyatra zarIrasya saMvit*.*unmeSitA mayA ||7|87|8||
यदा एव स.अमला संवित् किम्चिद् उन्मेषिता स्थिता ।
yadA_eva sa.amalA saMvit kimcit unmeSitA sthitA |
तदा एव अहम् क्वचित् तत्र पश्याम्य् आकाशताम् इव ॥७।८७।९॥
tadA_eva_aham kvacit tatra pazyAmi_AkAzatAm iva ||7|87|9||
गतम् स्वभावम् चिद्व्योम यथा त्वम्, राम, निद्रया ।
gatam svabhAvam cit.vyoma yathA tvam rAma nidrayA |
जाग्रद् वा स्वप्नलोकम् वा विशन् वेत्सि समम् घनम् ॥७।८७।१०॥
jAgrat vA svapna.lokam vA vizan vetsi samam ghanam ||7|87|10||
दिङ्मात्राकाशम् एवादौ ततो ऽस्मि इत्य् एव वेदनम् ।
dik.mAtra.AkAzam eva_Adau tata:_asmi_iti_eva vedanam |
तद्.घनम् कथ्यते बुद्धिः सा घना मन उच्यते ॥७।८७।११॥
tat.ghanam kathyate buddhi: sA ghanA mana* ucyate ||7|87|11||
tat vetti zabda*.*tanmAtram tanmAtrANi_itarANi_atha |
पञ्च*.*इन्द्रियाणि तत्*.*स्थौल्याद् इति इन्द्रिय*.*गण*.*उदयः ॥७।८७।१२॥
paJca*.*indriyANi tat*.*sthaulyAt iti_indriya*.*gaNa*.*udaya: ||7|87|12||
सुषुप्ताद् विशतः स्वप्नम् जगद्*.*दृश्य*.*घन*.*उदयम् ।
suSuptAt vizata: svapnam jagat*.*dRzya*.*ghana*.*udayam |
यथा तथा एव सर्गादौ दुःखम् भाति निमेषतः ॥७।८७।१३॥
yathA tathA_eva sarga.Adau du:kham bhAti nimeSata: ||7|87|13||
tulya*.*kAlam anante_asmin dRzya*.*jAla.avabhAsane |
कथयन्ति क्रमम् केचित् केचिन् न कथयन्ति च ॥७।८७।१४॥
kathayanti kramam kecit kecit na kathayanti ca ||7|87|14||
parama.aNu*.*kaNe kAnte sampannAm anubhUtavAn |
अहम् चेतनम् आत्मानम् वस्तुतो ऽमलम् एव खम् ॥७।८७।१५॥
aham cetanam AtmAnam vastuta:_amalam eva kham ||7|87|15||
यथा स्वभावतो व्योम्नि चलत्य् एव अनिशम् मरुत् ।
yathA svabhAvata:_vyomni calati_eva_anizam marut |
तथा स्वभावात् सर्वत्र पश्यत्य् एव वपुस् त्व् इति ॥७।८७।१६॥
tathA svabhAvAt sarvatra pazyati_eva vapu:_tu_iti ||7|87|16||
यादृशम् चेतितम् रूपम् शक्त्या परमया तया ।
yAdRzam cetitam rUpam zaktyA paramayA tayA |
तच् छक्नोत्य् अन्यथा कर्तुम् न एषा यत्नेन भूयसा ॥७।८७।१७॥
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA ||7|87|17||
ततः पश्याम्य् अहम् यावत् सम्पन्नो ऽप्य् अणुरूपकः ।
चित्त्वाच् चेतस् तद् एव आशु तथा.भूतो ऽस्मि संस्थितः ॥७।८७।१८॥
cittvAt ceta:_tat eva_Azu tathA.bhUta:_asmi saMsthita: ||7|87|18||
tata:_aham buddhavAn rUpam tanu teja:kaNa.AkRti |
तदेव भावयन् पश्चात् गतो ऽहम् स्थूलताम् इव ॥७।८७।१९॥
tadeva bhAvayan pazcAt gata:_aham sthUlatAm iva ||7|87|19||
प्रेक्षे तावद् अहम् किम्चिद् इति बोधाल् लघोस् ततः ।
prekSe tAvat aham kimcit iti bodhAt_lagho:_tata: |
मनाग् आलोकनाय एव सम्प्रवृत्तो ऽनुभूतवान् ॥७।८७।२०॥
manAk_AlokanAya_eva sam.pravRtta:_anubhUtavAn ||7|87|20||
यन् नाम तत्र तत् किम्चित् तस्य इह अद्य रघूद्वह ।
yat nAma tatra tat kimcit tasya_iha_adya raghUdvaha |
शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥७।८७।२१॥
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: ||7|87|21||
द्रष्टुम् प्रवृत्तो रन्ध्रेण येन तच् चक्षुर् उच्यते ।
draSTum pravRtta:_randhreNa yena tat cakSu:_ucyate |
यच् च पश्यामि तद् दृश्यम् दर्शनम् न फलम् ततः ॥७।८७।२२॥
yat ca pazyAmi tat dRzyam darzanam na phalam tata: ||7|87|22||
यदा पश्यामि कालो ऽसौ यथा पश्यामि स क्रमः ।
प्रौढा नियतिर् इत्य् अस्य यत्र पश्यामि तन्नभः ॥७।८७।२३॥
स्थितो ऽस्मि यत्र देशो ऽसाव् इत्य् अद्य एषा प्रकल्पना ।
sthita:_asmi yatra deza:_asau_iti_adya_eSA prakalpanA |
tadA tu_aham cit unmeSa*.*mAtrAt tanmAtra*.*kAraNam ||7|87|24||
पश्यामि इति ततस् तत्र मनाग्.बोधो मम उदभूत् ।
pazyAmi_iti tata:_tatra manAk.bodha:_mama_udabhUt |
tata:_randhra*.*dvayena_aham apazyam yat tat api_a*.*kham ||7|87|25||
याम्.याम् अपश्यम् रन्ध्राभ्याम् त इमे लोचने स्थिते ।
yAm.yAm apazyam randhrAbhyAm ta* ime locane sthite |
ततः किम्चिच् छृणोम्य् इति संविद् इत्य् उदिता मम ॥७।८७।२६॥
tata: kimcit zRNomi_iti saMvit iti_uditA mama ||7|87|26||
ततः किम्चिn मनाग्.मात्रम् झम्कारम् श्रुतवान् अहम् ।
tata: kimcit manAk.mAtram "jham"kAram zrutavAn aham |
प्रध्मातस्य इव शङ्खस्य शब्दम् व्योम्नः स्व.भावजम् ॥७।८७।२७॥
pradhmAtasya_iva zaGkhasya zabdam vyomna: sva.bhAvajam ||7|87|27||
yAbhyAm aham atha_azrauSam ta* ime zravaNa*.*vraNe |
प्रदेशाभ्यम् विचरता मरुता वितत*.*स्वनम् ॥७।८७।२८॥
pradezAbhyam vicaratA marutA vitata*.*svanam ||7|87|28||
स्पर्श*.*संवेदनम् किम्चिद् अहम् अत्र अनुभूतवान् ।
sparza*.*saMvedanam kimcit aham atra_anubhUtavAn |
येन नाम प्रदेशेन तेन सा त्वक् च कथ्यते ॥७।८७।२९॥
yena nAma pradezena tena sA tvak ca kathyate ||7|87|29||
येन स्पृष्टम् इव अङ्गम् तत् तदा अहम् अनुभूतवान् ।
yena spRSTam iva_aGgam tat tadA_aham anubhUtavAn |
sat*.*saMvedana.mAtra.AtmA sa:_ayam vAyu:_iti smRta: ||7|87|30||
स्पर्शन.इन्द्रिय.तन्मात्रम् इति वेदिनि संस्थितम् ।
आस्वाद*.*संविद्या अभून् मे तदा आस्वाद्य*.*रस*.*इन्द्रियम् ॥७।८७।३१॥
AsvAda*.*saMvidyA_abhUt me tadA_AsvAdya*.*rasa*.*indriyam ||7|87|31||
प्राणान् मे घ्राण*.*तन्मात्रम् उदितम् व्योम*.*रूपिणः ।
इत्थम् न किम्चित् सम्पन्नम् सर्वम् सम्पन्न*.*मात्र_मे ॥७।८७।३२॥
prANAn_me ghrANa*.*tanmAtram uditam vyoma*.*rUpiNa: |
ittham na kimcit sampannam sarvam sampanna*.*mAtra_me ||7|87|32||
एवम् इन्द्रिय*.*तन्मात्र*.*जालम् चेत् तत्र संस्थितः ।
evam indriya*.*tanmAtra*.*jAlam cet tatra saMsthita: |
यावत् तावत् विदः पञ्च बलात् एव मम उदिताः ॥७।८७।३३॥
yAvat tAvat vida: paJca balAt eva mama_uditA: ||7|87|33||
zabda*.*rUpa*.*rasa*.*sparza*.*gandha*.*mAtra*.*zarIrikA: |
अनाकारस् तथा भात*.*स्वरूपिण्यो भ्रम.आत्मिकाः ॥७।८७।३४॥
an.AkAra:_tathA bhAta*.*svarUpiNya:_bhrama.AtmikA: ||7|87|34||
एवम्.रूपम् अहम् जालम् भावयन् यत् तद् आस्थितः ।
evam.rUpam aham jAlam bhAvayan yat tat Asthita: |
तद् अहम्कार इत्य् अद्य कथ्यते त्वादृशैर् जनैः ॥७।८७।३५॥
एष एव घनी.भूतो बुद्धिर् इत्य् अभिधीयते ।
eSa* eva ghanI.bhUta:_buddhi:_iti_abhidhIyate |
सा अथ बुद्धिर् घनी.भूता मन इत्य् अभिधीयते ॥७।८७।३६॥
sA_atha buddhi:_ghanI.bhUtA mana* iti_abhidhIyate ||7|87|36||
anta:karaNa*.*rUpatvam evam atra_aham Asthita: |
आतिवाहिक*.*देह*.*आत्मा चिन्मय*.*व्योम*.*रूपवान् ॥७।८७।३७॥
AtivAhika*.*deha.AtmA cinmaya*.*vyoma*.*rUpavAn ||7|87|37||
पवनाद्य् अप्य् अहम् शून्यः केवलाकाश*.*मात्रकः ।
pavana.Adi_api_aham zUnya: kevala.AkAza*.*mAtraka: |
सर्वेषाम् एव भावानाम् शून्याकृतिर् अरोधकः ॥७।८७।३८॥
sarveSAm eva bhAvAnAm zUnya.AkRti:_a.rodhaka: ||7|87|38||
अथ एवम् भावनाच् चाहम् यदा तत्र चिरम् स्थितः ।
atha_evam bhAvanAt ca_aham yadA tatra ciram sthita: |
तदाहम् देहवान् दृष्ट इति मे प्रत्ययो ऽभवत् ॥७।८७।३९॥
tadA_aham dehavAn dRSTa* iti me pratyaya:_abhavat ||7|87|39||
tena_aham*.*pratyayena_atha zabdam kartum pravRttavAn |
शून्य एव यथा सुप्तः स्वप्न*.*उड्डीन*.*नरः रवम् ॥७।८७।४०॥
zUnya_eva yathA supta: svapna*.*uDDIna*.*nara: ravam ||7|87|40||
अथ पूर्वम् कृतः शब्दो बालेन इव तद् ॐ इति |
atha pUrvam kRta: zabda:_bAlena_iva tat_OM_iti x
ततः स एष_ॐकार इति नीतः पुनः प्रथाम् ॥७।८७।४१॥
tata: sa_eSa_OM.kAra iti nIta: puna: prathAm ||7|87|41||
tata: svapna*.*nareNa_iva yat kim*cit *gaditam mayA |
तद् एतद् विद्धि वाचम् त्वम् पश्चान् नीताम् प्रथाम् इह ॥७।८७।४२॥
tat_etat_viddhi vAcam tvam pazcAt_nItAm prathAm iha ||7|87|42||
ब्रह्मा एव सो ऽस्मि सम्पन्नः सृष्टेः कर्ता जगद्.गुरुः ।
ततो मनोमयेन एव कल्पिताः सृष्टयो मया ॥७।८७।४३॥
tata:_manomayena_eva kalpitA: sRSTaya:_mayA ||7|87|43||
एवम् अस्मि समुत्पन्नो न.तु जातो ऽस्मि किम्.चन ।
evam asmi samutpanna:_na.tu jAta:_asmi kimcana |
दृष्टवान् अस्मि ब्रह्माण्डम् ब्रह्माण्ड.अन्तम् न किम्चन ॥७।८७।४४॥
dRSTavAn asmi brahmANDam brahmANDa.antam na kimcana ||7|87|44||
एवम् जगति सम्पन्ने मम एतस्मिन् मनोमये ।
evam jagati sampanne mama_etasmin manomaye |
न किम्चित् तत्र सम्पन्नम् तत् शून्यम् व्योम केवलम् ॥७।८७।४५॥
na kimcit tatra sampannam tat zUnyam vyoma kevalam ||7|87|45||
ittham saMzUnyam eva_idam sarvam vedana*.*mAtrakam |
मनाक्.अपि न सन्त्य् एते भावाः पृथ्व्यादयः किल ॥७।८७।४६॥
manAg.api na santi_ete bhAvA: pRthvi.Adaya: kila ||7|87|46||
jagat*.*mRga*.*tRT*.*ambUni bhAnti saMvidi saMvida: |
न बाह्यम् अस्ति नो बाह्ये खे सद्.व्योम तथा स्थितम् ॥७।८७।४७॥
na bAhyam asti na:_bAhye khe sad.vyoma tathA sthitam ||7|87|47||
मरौ नास्त्य् एव सलिलम् संवित् पश्यति तत् तथा ।
marau na_asti_eva salilam saMvit pazyati tat tathA |
निर्मूलम् अन्तः सम्तप्ताः स्वसम्भ्रमवती भ्रमम् ॥७।८७।४८॥
nirmUlam anta: samtaptA: sva.sambhramavatI bhramam ||7|87|48||
नास्त्येव ब्रह्मणि जगत् संवित् पश्यति तत् तथा ।
na_asti_eva brahmaNi jagat saMvit pazyati tat tathA |
निर्मूलम् एव संवित्त्वाद् एवम् भ्रान्तिश्च सम्भ्रमम् ॥७।८७।४९॥
nirmUlam eva saMvittvAt evam bhrAnti:_ca sambhramam ||7|87|49||
असदेवेदम् आभाति हृद्येव जगदाततम् ।
asat eva_idam AbhAti hRdi_eva jagat Atatam |
saMkalpana*.*manorAjyam yathA svapnapura.Adivat ||7|87|50||
पार्श्व*.*सुप्त.जन=स्वप्नस् तच् चित्त*.*आवेशनम् विना ।
pArzva*.*supta.jana=svapna:_tat citta.Avezanam vinA |
यथा न किम्चित् तच् चित्त*.*आवेशनाद् अनुभूयते ॥७।८७।५१॥
yathA na kimcit tat citta.AvezanAt anubhUyate ||7|87|51||
तथा जगत् तत् दृषदम् सम्प्रविश्य अनुभूयते ।
tathA jagat tat dRSadam sam.pravizya_anubhUyate |
Adarza*.*bimbita.AkAram dRSTam api_anyathA_api_asat ||7|87|52||
आधिभौतिक*.*भावेन नेत्रेण यदि लक्ष्यते ।
Adhibhautika*.*bhAvena netreNa yadi lakSyate |
तत् तन् न दृश्यते किम्चिद् गतिर् एव प्रदृश्यते ॥७।८७।५३॥
tat tat na dRzyate kimcit gati:_eva pradRzyate ||7|87|53||
AtivAhika*.*dehena param bodha*.*dRzA yadi |
प्रेक्ष्यते दृश्यते सर्गः परम*.*आत्मा एव च अमलः ॥७।८७।५४॥
prekSyate dRzyate sarga: parama.AtmA_eva ca_amala: ||7|87|54||
sarvatra sarga*.*nirvANam prajJA*.*lokena lakSyate |
ब्रह्म*.*आत्मा एव अन्यथा चेत् तन् न किम्चिद् अभिलक्ष्यते ॥७।८७।५५॥
brahma.AtmA_eva_anyathA cet tat_na kimcit_abhilakSyate ||7|87|55||
yat pazyati_avadAtA dhI: sa.upapatti*.*vicAraNA |
न तन् नेत्रैस् त्रिभिः शर्वो न इन्द्रो नेत्र*.*शतैर् अपि ॥७।८७।५६॥
na tat_netrai:_tribhi: zarva:_na_indra:_netra*.*zatai:_api ||7|87|56||
यथा खम् आवृत्तम् सर्गैस् तथा भूर् इति बुद्धवान् ।
yathA kham AvRttam sargai:_tathA bhU:_iti buddhavAn |
tadA_aham abhavam dhyAtA dharA*.*dharaNayA_anvita: ||7|87|57||
तया धरा*.*धरणया धरा*.*रूप*.*धरो ऽभवम् ।
tayA dharA*.*dharaNayA dharA*.*rUpa*.*dhara:_abhavam |
अत्यजन् एव चिद्व्योम*.*वपुः सम्राड् इव अचिरात् ॥७।८७।५८॥
atyajan_eva cit.vyoma*.*vapu: samrAT_iva_acirAt ||7|87|58||
धरा*.*धारणया चैव धरा*.*धातु*.*उदरम् गतः ।
dharA*.*dhAraNayA ca_eva dharA*.*dhAtu.udaram gata: |
द्वीप.अद्रि*.*तृण*.*वृक्षादि*.*देहो ऽहम् अनुभूतवान् ॥७।८७।५९॥
dvIpa.adri*.*tRNa*.*vRkSa.Adi*.*deha:*_*aham anubhUtavAn ||7|87|59||
सम्पन्नो अस्म्य् अथ भूपीठम् नाना*.*वन*.*तनू*.*रुहम् ।
sampanna:_asmi_atha bhUpITham nAnA*.*vana*.*tanU*.*ruham |
नाना*.*रत्न*.*आवली*.*व्याप्तम् नाना*.*नगर*.*भूषणम् ॥७।८७।६०॥
nAnA*.*ratna*.*AvalI*.*vyAptam nAnA*.*nagara*.*bhUSaNam ||7|87|60||
ग्राम*.*गह्वर*.*पर्व*.*आढ्यम् पाताल*.*सुषिर*.*उदरम् ।
grAma*.*gahvara*.*parva.ADhyam pAtAla*.*suSira*.*udaram |
कुलाचल*.*भुज*.*आश्लिष्ट*.*द्वीप.अब्धि*.*वलय.अन्वितम् ॥७।८७।६१॥
kulAcala*.*bhuja.AzliSTa*.*dvIpa.abdhi*.*valaya.anvitam ||7|87|61||
तृण*.*ओघ*.*तनु*.*रोम*.*आढ्यम् गिरि*.*खण्डक*.*गुल्मकम् ।
tRNa*.*ogha*.*tanu*.*roma.ADhyam giri*.*khaNDaka*.*gulmakam |
दिक्*.*वारण*.*कट*.*व्यूह*.*धृतम् शेष*.*शिरः*.*शतैः ॥७।८७।६२॥
dik*.*vAraNa*.*kaTa*.*vyUha*.*dhRtam zeSa*.*zira:*.*zatai: ||7|87|62||
ह्रियमाणम् महीपालैः शोभमान*.*इभ*.*तन्तुभिः ।
hriyamANam mahI.pAlai: zobhamAna*.*ibha*.*tantubhi: |
प्राणिभिर् भूज्यमान.अङ्गम् वर्धमानम् व्यवस्थया ॥७।८७।६३॥
हिमवद्*.*विन्ध्य*.*सुस्कन्धम् सुमेरु*.*उदार*.*कन्धरम् ।
himavat*.*vindhya*.*su.skandham sumeru.udAra*.*kandharam |
गङ्गादि*.*सरिदापूर*.*मुक्ताहारणत्*.*तनुम् ॥७।८७।६४॥
gaGga.Adi*.*sarit*.*ApUra*.*mukta*.*AhAraNat*.*tanum ||7|87|64||
महागहन*.*कच्छादि*.*सागर*.*आदर्श*.*मण्डलम् ।
mahA.gahana*.*kaccha.Adi*.*sAgara.Adarza*.*maNDalam |
मरु*.*ऊषर*.*स्थल*.*श्वेत*.*सुवर.अम्बर*.*सुन्दरम् ॥७।८७।६५॥
maru*.*USara*.*sthala*.*zveta*.*suvara.ambara*.*sundaram ||7|87|65||
भूत*.*पूर्वैः परापूर्णम् परिपूतम् महार्णवैः ।
bhUta*.*pUrvai: parApUrNam paripUtam mahA.arNavai: |
अलम्कृतम् पुष्प*.*वनैः समारब्धम् रजोघनैः ॥७।८७।६६॥
alamkRtam puSpa*.*vanai: samArabdham raja:ghanai: ||7|87|66||
नित्यम् कृषीवलैः कृष्टम् वीजितम् शिशिर.अनिलः ।
nityam kRSIvalai: kRSTam vIjitam zizira.anila: |
तापितम् तपनैस् तप्तैर् उक्षितम् प्रावृट्.अम्बुधिः ॥७।८७।६७॥
विपुल.अग्र*.*स्थल*.*उरस्कम् पद्म*.*आकर*.*कृत*.*ईक्षणम् ।
vipula.agra*.*sthala*.*uraskam padma.Akara*.*kRta*.*IkSaNam |
सित.असित*.*घन*.*उष्णीषम् दश*.*आशोदर*.*मन्दिरम् ॥७।८७।६८॥
sita.asita*.*ghana*.*uSNISam daza.AzA*.*udara*.*mandiram ||7|87|68||
लोकालोक*.*महाखात*.*वलय*.*उग्र.आस्य*.*भीषणम् ।
lokAloka*.*mahAkhAta*.*valaya*.*ugra.Asya*.*bhISaNam |
अनन्त*.*भूत*.*संघात*.*परिस्पन्द*.*एक*.*चेतनम् ॥७।८७।६९॥
ananta*.*bhUta*.*saMghAta*.*parispanda*.*eka*.*cetanam ||7|87|69||
व्याप्तम् अन्तो बहिश् चैव नाना*.*भूत*.*गणैः पृथक् ।
vyAptam anta:_bahi:_caiva nAnA*.*bhUta*.*gaNai: pRthak |
देव*.*दानव*.*गन्धर्वैर् बहिर् अन्तस् तु कीटकैः ॥७।८७।७०॥
deva*.*dAnava*.*gandharvai:_bahi:_anta:_tu kITakai: ||7|87|70||
पाताल*.*इन्द्रिय*.*रन्ध्रेषु नाग.असुर*.*कृमि*.*व्रजैः ।
pAtAla*.*indriya*.*randhreSu nAga.asura*.*kRmi*.*vrajai: |
सप्तस्व् अर्णव*.*कोशेषु नाना*.*जाति*.*जलेचरैः ॥७।८७।७१॥
saptasu_arNava*.*kozeSu nAnA*.*jAti*.*jalecarai: ||7|87|71||
व्याप्तम् नदी*.*वन*.*समुद्र*.*दिगन्त*.*शैल=
vyAptam nadI*.*vana*.*samudra*.*diganta*.*zaila=
द्वीप*.*आख्य*.*जन्तु*.*विषय*.*स्थल*.*जङ्गल*.*ओघैः ।
dvIpa.Akhya*.*jantu*.*viSaya*.*sthala*.*jaGgala*.*oghai: |
नाना.अवली*.*वलित*.*मण्डल*.*कोश*.*खाण्डम्
nAnA*.*avalI*.*valita*.*maNDala*.*koza*.*khANDam
वल्ली.सरः सरिदरातिगण.अब्ज*.*खण्डैः ॥७।८७।७२॥
vallI.sara: saridarAtigaNa.abja*.*khaNDai: ||7|87|72||
||
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> *
> प्रौढा नियतिर् इत्य् अस्य यत्र पश्यामि तन्नभः ॥७।८७।२३॥
>
> तद् एतद् विद्धि वाचम् त्वम् पश्चान् नीताम् प्रथाम् इह ॥७।८७।४२॥
>
> tat_etat_viddhi vAcam tvam pazcAt_nItAm prathAm iha ||7|87|42||
>
> ब्रह्मा एव सो ऽस्मि सम्पन्नः सृष्टेः कर्ता जगद्.गुरुः ।
>
> सम्पन्नो अस्म्य् अथ भूपीठम् नाना-वन-तनू-रुहम् ।
>
> sampanna:_asmi_atha bhUpITham nAnA-vana-tanU-ruham |
>
> नाना-रत्न-आवली-व्याप्तम् नाना-नगर-भूषणम् ॥७।८७।६०॥
>
> nAnA-ratna-AvalI-vyAptam nAnA-nagara-bhUSaNam ||7|87|60||
>
> ग्राम-गह्वर-पर्व-आढ्यम् पाताल-सुषिर-उदरम् ।
>
> grAma-gahvara-parva.ADhyam pAtAla-suSira-udaram |
>
> कुलाचल-भुज-आश्लिष्ट-द्वीप.अब्धि-वलय.अन्वितम् ॥७।८७।६१॥
>
> kulAcala-bhuja.AzliSTa-dvIpa.abdhi-valaya.anvitam ||7|87|61||
>
> तृण-ओघ-तनु-रोम-आढ्यम् गिरि-खण्डक-गुल्मकम् ।
>
> tRNa-ogha-tanu-roma.ADhyam giri-khaNDaka-gulmakam |
>
> दिक्-वारण-कट-व्यूह-धृतम् शेष-शिरः-शतैः ॥७।८७।६२॥
>
> dik-vAraNa-kaTa-vyUha-dhRtam zeSa-zira:-zatai: ||7|87|62||
>
> ह्रियमाणम् महीपालैः शोभमान-इभ-तन्तुभिः ।
>
> hriyamANam mahI.pAlai: zobhamAna-ibha-tantubhi: |
>
> प्राणिभिर् भूज्यमान.अङ्गम् वर्धमानम् व्यवस्थया ॥७।८७।६३॥
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
>
>
> [image: image not displayed]
>
>
>
>
>
> FM.7.87
>
>
>
>
>
> When someone asked Ramana, 'It is said that cidAkAza itself is
> *AtmasvarUpa (image of AtmA) and that we can view it only with the help of
> the mind. How can we see it if the mind has subsided?', Bhagavan replied:
>
> 'If the sky is taken as an illustration it must be stated to be of three
> varieties, - *cidAkAza, *cittAkAza, and *bhUtAkAza. The natural state is
> called Chit-Aakaasha, the I-feeling that is born from cidAkAza is
> cittAkAza. As that Chitta.Aakaasha expands and takes the shape of all the
> *bhUtas (elements) this is all Bhuuta.Aakaasha. When the Chitta-Aakaasha
> which is consciousness of the self ("I") does not see the *cidAkAza but
> sees the *bhUtAkAza it is said to be *mano AkAza and when it leaves
> Mana.Áakaasha and sees Chit.Áakaasha it is said to be *cinmaya (Chit-maya,
> pure consciousness). The subsiding of the mind means that the idea of
> multiplicity of objects vanishes and the idea of oneness of objects
> appears. When that is achieved everything appears natural.'
>
>
>
>
>
> ततश् चिदाकाश-वपुर् व्याप्य् अनन्तो निरामयः ।
>
> tata:_cit.AkAza-vapu:_vyApi_ananta:_nirAmaya: |
>
> दत्त.अवधानो वपुषि तदा पश्याम्य् अहम् क्वचित् ॥७।८७।१॥
>
> datta.avadhAna:_vapuSi tadA pazyAmi_aham kvacit ||7|87|1||
>
> .
>
>
> dattAvadhAna:_vapuSi tadA *attentive in the Body **then* pazyAm*i_a*ham
> kva*ci*t *– I see/know somewhere. *
> *vlm.1 Vasishtha Continued:—Afterwards as I directed my attention to my
> own body for a while; I saw the undecaying and infinite spirit of god
> (lit-the vacuous Intellect, surrounding every part of my material frame).
>
> *sv.1 1-3 VASISTHA continued: After thus contemplating the infinite
> consciousness for some time I suddenly realised that all this creation was
> within myself, my own body, just as the tree is in the seed
>
> intentness, (cf. #sAvadhAna सा*वधन.) •-• *#dattAvadhAna *-*mfn.*-
>
> ku.sUlasya_iva bIjasya x
>
> siktasya_iva_aGkura:_hRdi *x*
>
> *. *
> *vlm.2. Pondering deeply, I saw the world was seated within myheart, and
> shooting forth therein; as the grains put out their sprouts in a granary,
> by help of the rain water dropping into it.
>
> *sv.2 1-3 VASISTHA continued: After thus contemplating the infinite
> consciousness for some time I suddenly realised that all this creation was
> within myself, my own body, just as the tree is in the seed
>
>
>
> ऊर्ध्वम् उच्छून एव अन्तः सेकाद् बीजे यथा अङ्कुरः ।
>
> Urdhvam ucchUna* eva_anta: sekAt bIje yathA_aGkura: |
>
> आकारवत्य् अनाकारे चित्त्व.अचित्त्वे तथा जगत् ॥७।८७।३॥
>
> AkAravati_an.AkAre cittva.acittve tathA jagat ||7|87|3||
>
> .
>
>
> sekAd_bIje yathA_aGkura: *x *
>
> AkAravat*i_a*n.AkAre x
>
> cittva.a*ci*ttve tathA jagat *x. *
>
> #cvi - #ucchvi - *#ucchUna* swollen, bloated; expanded, «sa*t i*va
> akhilam ucchUnam vAp*i_a*nucchUnam ap*i_a*sat» y7055.020.
> *vlm.3. I beheld the formal world, with all its sentient as well as
> insensitive beings, rising out of the formless heart, resembling the
> shapeless embryo of the seed, (i. e. the plastic nature from the amorphous
> spirit), by moisture of the ground
>
> *sv.3 1-3 VASISTHA continued: After thus contemplating the infinite
> consciousness for some time I suddenly realised that all this creation was
> within myself, my own body, just as the tree is in the seed
>
>
>
> यथा उन्मिषति दृश्य-श्रीः सुषुप्ताद् बोधम् एयुषः ।
>
> yathA_unmiSati dRzya-zrI: suSuptAt bodham eyuSa: |
>
> जाग्रद् वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥७।८७।४॥
>
> jAgrat vA vigate svapne cit.mAtrasya sva.cetanAt ||7|87|4||
>
> .
>
>
> suSuptAd_bodham eyuSa: *x *
>
> jAgra*t v*A vigate svapne *x *
>
> *cit.*mAtrasya sva.cetanAt *- x. *
> .
>
> *jd. Note how both vlm and sv are prolix. Why?
>
> *sv.4 When one closes his eyes to sleep, he enters into an inner world
> created by his inner vision; when sleep comes to an end, one wakes up and
> his vision enters the world of the waking state. In the same way creation
> is experienced by one's entering into it within his own heart.
>
> *vlm.4. As the beauty of the visibles appears to view, on one's coming to
> sense after his sleep; so it is the intellect only which gives sensation to
> one, who is waking or just risen from his sleep: (and so it was the
> intellectual wakefulness of Vasistha and other inspired men, which made
> them sensible of outward objects, even in the trance of their meditation
> (Samádhi).
>
> has a subtler sense. It is derived from the root >mA, "to measure". mAtra
> has, among other senses, the meaning "measure " (as in the "meter "of the
> poetic line). Thus - #cinmAtra (cit-mAtra) is adequately rendered as
> #citta*Affection, it becomes #cinmaya #cinmaya, Measured/Formed
> Consciousness.
>
> operation).
>
>
>
> तथा एव आत्मनि सर्ग-आदाव् अनुभूत-स्वरूपिणी ।
>
> tathA_eva_Atmani sarga.AdAu_anubhUta-svarUpiNI |
>
> हृदि सर्ग-आदयो न अन्यरूप आकाश-रूपतः ॥७।८७।५॥
>
> hRdi sarga.Adaya:_na_anya-rUpa* AkAza-rUpa.ta: ||7|87|5||
>
> .
>
> Atmani sarga.Adau anubhUte when Creation.&c are experienced in the Heart
>
> sva=rUpiNI as your.own=form
>
> hRdi sarga.Adaya: then Creation.&c in the Heart
>
> na anya-rUpe not in different-form
>
> AkAza-rUpa.tas
>
> *vlm.5. So there is conception of creation in the self-same soul, ere its
> formation or bringing into action; and the forms of creations are contained
> in the vacûm of the heart, and in no other separate vacuity whatever.
>
> *sv.5 5-9 Having seen the appearance of this creation in pure space, I
> entered into other parts of myself eager to see other aspects of creation.
> When thus the light of my inner intelligence was directed to that 'space',
> there arose in it an experience of that space.
>
>
>
>
>
> आकाश-रूप आकाशे परमाकाश कथ्यताम् ।
>
> AkAza-rUpa* AkAze paramAkAza kathyatAm |
>
> भूयो_निपुण-बोधाय कथम् सर्गः प्रवर्तते ॥७।८७।६॥
>
> bhUya:_nipuNa-bodhAya katham sarga: pravartate ||7|87|6||
>
> .
>
> AkAza-rUpa AkAze x
>
> kathyatAm x
>
> bhUyas x
>
> nipuNa-bodhAya x
>
> katham sarga: pravartate
>
> .
>
> *vlm.6. rAma rejoined:—Sir, your assertion of the vacûm of the heart, made
> me take it in the sense of infinite space of vacuity, which contains the
> whole creation; but please to explain to me more clearly, what you mean by
> your intellectual vacûm, which you say, is the source of the world. (i. e.
> whether the heart or mind or infinite space, is the cause and container of
> the cosmos).
>
> *sv.6 5-9 Having seen the appearance of this creation in pure space, I
> entered into other parts of myself eager to see other aspects of creation.
> When thus the light of my inner intelligence was directed to that 'space',
> there arose in it an experience of that space.
>
>
>
>
> *V**asiShTha said—*
>
>
> शृणु राम यथा.पूर्वम् स्वयंभूत्वम् मया तदा ।
>
> zRNu rAma yathA.pUrvam svayambhUtvam mayA tadA |
>
> अनुभूतम् असत् सद्वद् इदम् स्वप्नपुर-उपमम् ॥७।८७।७॥
>
> anubhUtam asat sat.vat idam svapna.pura-upamam ||7|87|7||
>
> .
>
>
> *:*
>
> *once, long-ago, *
> svayambhUtvam
>
> mayA tadA by me then
>
>
> *.*
> *sv.7 5-9 Having seen the appearance of this creation in pure space, I
> entered into other parts of myself eager to see other aspects of creation.
> When thus the light of my inner intelligence was directed to that 'space',
> there arose in it an experience of that space.
>
> * the reading "SelfBorn", however common, is incorrect: the root is >#bhU.
> MW prefers "self-existing", but I retain "exist" for derivatives of >#as.
>
> *vlm.7. Vasistha replied:—Hear Ráma, how I thought myself once in my
> meditation, as the self-born Swayambhu or the god who is born of himself,
> in whom subsisted the whole, and there was nothing born but by and from
> him; and how I believed the unreal as real in my revelry, or as an
> air-built-castle in my dreaming.
>
> reading "SelfBorn", however common, is incorrect: the root is >#bhU. MW
> prefers "self-existing", but I retain "exist" for derivatives of >#as.
> anubhUtam was experienced a.sat sad.vad idam this not.So seeming.So
>
>
> तम् आलोक्य महाकल्प-सम्भ्रमम् व्योम.रूपिणा ।
>
> tam Alokya mahAkalpa-sambhramam vyoma.rUpiNA |
>
> भागे ऽन्यत्र शरीरस्य संविद्-उन्मेषिता मया ॥७।८७।८॥
>
> bhAge_anyatra zarIrasya saMvit-unmeSitA mayA ||7|87|8||
>
> .
>
> tam Alokya mahAkalpa-sambhramam -
>
>
> vyoma.rUpiNA -
>
> with/*in a spacious.Sky-form *
>
> bhAge -
>
> *in (one) part *
>
> anyatra - *otherwhere *
>
> zarIrasya - *of the body *
>
> saMvid*-u*nmeSitA - *by Awareness-opening *
>
> mayA - *by me.... *
> *vlm.8. As I had been looking before, at that sight of the great
> kalpa-dissolution, with my airiform spiritual body; I found and felt the
> other part of my person (i.e. my material frame), was likewise infused with
> the same sensibility and consciousness. (The body being the counter part or
> rechauffe of the mind).
>
> *sv.8 5-9 Having seen the appearance of this creation in pure space, I
> entered into other parts of myself eager to see other aspects of creation.
> When thus the light of my inner intelligence was directed to that 'space',
> there arose in it an experience of that space.
>
>
>
> यदा एव स.अमला संवित् किम्चिद् उन्मेषिता स्थिता ।
>
> yadA_eva sa.amalA saMvit kimcit unmeSitA sthitA |
>
> तदा एव अहम् क्वचित् तत्र पश्याम्य् आकाशताम् इव ॥७।८७।९॥
>
> tadA_eva_aham kvacit tatra pazyAmi_AkAzatAm iva ||7|87|9||
>
> .
>
>
> sa.amalA saMvit kim*ci*t *x *
>
> unmeSitA sthitA *x *
>
> tadA_eva *- thenever *
>
> aham kva*ci*t *- I wherever *
>
> tatra pazyAmy *- there see/know *
>
> AkAzatAm iva *- as.if the state of spaciousness*
>
> *. *
> *vlm.9. As I looked at it for a while, with my spiritual part; I found it
> as purely aerial, and endued with a slight consciousness of itself. (So
> says the Struti:—In the begining the spirit became or produced the air with
> its oscillation).
>
> *sv.9 5-9 Having seen the appearance of this creation in pure space, I
> entered into other parts of myself eager to see other aspects of creation.
> When thus the light of my inner intelligence was directed to that 'space',
> there arose in it an experience of that space.
>
>
>
> गतम् स्वभावम् चिद्व्योम यथा त्वम्, राम, निद्रया ।
>
> gatam svabhAvam cit.vyoma yathA tvam rAma nidrayA |
>
> जाग्रद् वा स्वप्नलोकम् वा विशन् वेत्सि समम् घनम् ॥७।८७।१०॥
>
> jAgrat vA svapna.lokam vA vizan vetsi samam ghanam ||7|87|10||
>
> .
>
>
> yathA tvam rAma nidrayA *x *
>
> jAgrat vA svapna.lokam vA - *whether waking or sleeping *
>
> vizanvetsi samam ghanam *- x. *
> .
>
> *vlm.10. The vacuous Intellect found this elastic substance, to be of such
> a subtile and rarified nature, as when you see the external objects in your
> dream, or remember the objects of your dream upon your waking.
>
> *sv.10 O rAma, when you enter into the consciousness of your own self,
> whether in sleep or in the waking state, you know that it is equally a mass
> of consciousness.
>
>
>
> दिङ्मात्राकाशम् एवादौ ततो ऽस्मि इत्य् एव वेदनम् ।
>
> dik.mAtra.AkAzam eva_Adau tata:_asmi_iti_eva vedanam |
>
> तद्.घनम् कथ्यते बुद्धिः सा घना मन उच्यते ॥७।८७।११॥
>
> tat.ghanam kathyate buddhi: sA ghanA mana* ucyate ||7|87|11||
>
> .
>
> dik.mAtra.AkAzam eva_Adau
>
>
> *so I am only the knowing Awareness from That *
>
> tata:*_*asmi_it*i_e*va vedanam
>
> tat.ghanam kathyate buddhi:
>
> *buddhi Intellect is said to be the thickening of that *
>
> sA ghanA manas ucyate
>
> *that thickening is called manas Mind*
>
> *.*
> *vlm.11. This etherial air, having its primary powers of chit and
> saMvid-intellect, and conscience, becomes the intellection and
> consciousness also; then from its power of reflecting (on its existence in
> space and time), it takes the name of reflection (chittam). Next from its
> knowledge of itself as air, it becomes the airy egoism, and then it takes
> the name of buddhi or understanding, for its knowledge of itself as plastic
> nature, and forgetfulness of its former spirituality. At last it becomes
> the mind, from its minding many things that it wills or nils.
>
> *sv.11 11-12 To begin with there is only this pure space or emptiness. In
> it there arises the notion 'I am'. The condensation of that is known as
> buddhi or intellect and the condensation of that is known as the mind.
>
> Con.cepts into evident reality • an analogy: this text exists as an
> Affection of the "cloud "of the Internet, which "thickens "into its reality
> when downloaded to the screen. •-• speaking of #avidyA and #ajJAna, V.
> says: <ajJAnam etat balavat avidyA=itara-nAmakam - This lack of
> jnAna.Wisdom is just another name for Ignorance/Nescience
> janma.antara-sahasra=uttham –arisen from a thousand other births ghanam
> sthitam upAgatam - #come to the state of a cloud - <ghana> is the
> thickening or materializing of a #vAsanA.Trace, just as water vapor, when
> cooled, thickens into a mist, a cloud, a rain.
>
> vedana
>
> buddhi
>
> manas
>
>
>
> तद् वेत्ति शब्द-तन्मात्रम् तन्मात्राणि इतराण्य् अथ ।
>
> tat vetti zabda-tanmAtram tanmAtrANi_itarANi_atha |
>
> पञ्च-इन्द्रियाणि तत्-स्थौल्याद् इति इन्द्रिय-गण-उदयः ॥७।८७।१२॥
>
> paJca-indriyANi tat-sthaulyAt iti_indriya-gaNa-udaya: ||7|87|12||
>
> .
>
>
> tanmAtrANi itarANi atha *x *
>
> paJca*-i*ndriyANi tat-sthaulyAt *x *
>
> iti indriya-gaNa*-u*daya: *- x. *
> .
>
> tanmAtra
>
> sthaulya
>
> *vlm.12. Then from, its powers of perception and sensation it becomes the
> five senses, to which are added their fivefold organs; upon the perversion
> of the nice mental peceptions to grossness.
>
> *sv.12 11-12 To begin with there is only this pure space or emptiness. In
> it there arises the notion 'I am'. The condensation of that is known as
> buddhi or intellect and the condensation of that is known as the mind.
>
>
>
> सुषुप्ताद् विशतः स्वप्नम् जगद्-दृश्य-घन-उदयम् ।
>
> suSuptAt vizata: svapnam jagat-dRzya-ghana-udayam |
>
> यथा तथा एव सर्गादौ दुःखम् भाति निमेषतः ॥७।८७।१३॥
>
> yathA tathA_eva sarga.Adau du:kham bhAti nimeSata: ||7|87|13||
>
> .
>
>
> jaga*t-d*Rzya-ghana*-u*dayam *x *
>
> yathA
>
> *such as *
>
> tathA_eva *x *
>
> sarga.Adau *x *
>
> du:kham bhAti nimeSata: *x*
>
> *. *
> *vlm.13. As a man roused from his sound sleep, is subject to flimsy
> dreams; so the pare soul losing its purity upon its entrance in the gross
> body, is subjected to the miseries that are concomittant with it.
>
> *sv.13 That knows or experiences the pure element of sound and also the
> other elements, the tanmatras. From these experiences arise the various
> senses.
>
>
>
> तुल्य-कालम् अनन्ते ऽस्मिन् दृश्य-जाल.अवभासने ।
>
> tulya-kAlam anante_asmin dRzya-jAla.avabhAsane |
>
> कथयन्ति क्रमम् केचित् केचिन् न कथयन्ति च ॥७।८७।१४॥
>
> kathayanti kramam kecit kecit na kathayanti ca ||7|87|14||
>
> .
>
>
> dRzya-jAla.avabhAsane *x *
>
> kathayanti kramam ke*ci*t *x *
>
> kecit na kathayanti ca *x*
>
> *. *
> *vlm.14. Then the infinite world; appearing at once and at the same time,
> (before the view of the mind and outer sight, both in state of dream and on
> waking); it is said to be and act of spontaniety by some, and that of
> consecution by others. (Some texts say; god willed and it was; (so
> aikshata,fiatet fit, kunfa káná &c); while others represent the world to be
> not the work of a day, but of many consecutive days. (Such as so
> atapshata-God laboured and rested from his labour).
>
> *sv.14 14-18 Some say that there is some order in this creation, others
> declare that there is no such order. However, it is not possible to alter
> the nature and characteristics of created objects which have acquired those
> characteristics through the appropriate notion that arose in the infinite
> consciousness in the beginning.
>
>
>
> परमाणु-कणे कान्ते सम्पन्नाम् अनुभूतवान् ।
>
> parama.aNu-kaNe kAnte sampannAm anubhUtavAn |
>
> अहम् चेतनम् आत्मानम् वस्तुतो ऽमलम् एव खम् ॥७।८७।१५॥
>
> aham cetanam AtmAnam vastuta:_amalam eva kham ||7|87|15||
>
> .
>
>
> sampannAm anubhUtavAn *x *
>
> aham cetanam AtmAnam *x *
>
> vastuta: amalam eva kham *x*
>
> *. *
> #Anizam – till nightfall • #anizam – continually.
>
> *vlm.16. As it is the nature of vacûm, to give rise to the current air; so
> it is natural to the mind, to assign a form and figure to all its ideas, by
> the power of its imagination; (whence it is called the creative mind, or
> inventive imagination, that gives a shape to airy nothing).
>
> *vlm.15. I conceived the whole (space and time), in the minutiae of my
> mind; and being myself as empty air, thought the material world, to be
> contained in me in the form of intelligence.
>
> *sv.15 14-18 Some say that there is some order in this creation, others
> declare that there is no such order. However, it is not possible to alter
> the nature and characteristics of created objects which have acquired those
> characteristics through the appropriate notion that arose in the infinite
> consciousness in the beginning.
>
>
>
> यथा स्वभावतो व्योम्नि चलत्य् एव अनिशम् मरुत् ।
>
> yathA svabhAvata:_vyomni calati_eva_anizam marut |
>
> तथा स्वभावात् सर्वत्र पश्यत्य् एव वपुस् त्व् इति ॥७।८७।१६॥
>
> tathA svabhAvAt sarvatra pazyati_eva vapu:_tu_iti ||7|87|16||
>
> .
>
>
> *it's the nature of the wind to blow about the spacious sky*
>
> *incessantly*
>
> *thus*
>
> *from its nature too*
>
> *the Body knows its everywhere*
>
> *.*
>
> yathA *as.in.such.way *svabhAvato* of its own nature *vyomni *in the
> spacious sky *calati_eva_anizam marut *is moving so incessantly the wind
> *tathA *thus/in.that.way *svabhAvAt *from its nature* sarvatra
> *everywhere* pazyat*i_e*va *is **see/knowing so* vapus_tv_iti * the Body
> also. *
> .
>
> *vlm.17. Whatever imaginary form, our imagination gives to a thing at
> first, there is no power in the mind to remove it any more from it.
>
> *sv.16 14-18 Some say that there is some order in this creation, others
> declare that there is no such order. However, it is not possible to alter
> the nature and characteristics of created objects which have acquired those
> characteristics through the appropriate notion that arose in the infinite
> consciousness in the beginning.
>
> spacious sky *calati_eva_anizam marut *is moving so incessantly the wind
> *tathA *thus/in.that.way *svabhAvAt *from its nature* sarvatra
> *everywhere* pazyat*i_e*va *is **see/knowing so* vapus_tv_iti * the Body
> also. *
>
>
> यादृशम् चेतितम् रूपम् शक्त्या परमया तया ।
>
> yAdRzam cetitam rUpam zaktyA paramayA tayA |
>
> तच् छक्नोत्य् अन्यथा कर्तुम् न एषा यत्नेन भूयसा ॥७।८७।१७॥
>
> tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA ||7|87|17||
>
> .
>
>
> tat zaknot*i_a*nyathA kartum na_eSA yatnena bhUyasA *- x. *
>
> tanu teja:kaNa.AkRti *x *
>
> tadeva bhAvayan pazcAt *x *
>
> gata:*_*aham sthUlatAm iva* x*
>
> *. *
> *vlm.19. Then with my subtile body of pure intelligence, I thought myself
> as a spark of fire; and by thinking so for a long time, I became at length
> of the form of a gross body. -- The angels are said to be of a bright and
> fiery body (muri and atashi), and the human body to be of a gross and
> earthy substance (khaki and martya).
>
> *sv.19 As I was thus observing creation, I had become atomic. I realised
> myself as a ray of light. Contemplating that alone, I had become gross. In
> this grossness there were the potentialities of sense-experiences. ... I
> began to see.
>
>
>
> प्रेक्षे तावद् अहम् किम्चिद् इति बोधाल् लघोस् ततः ।
>
> prekSe tAvat aham kimcit iti bodhAt_lagho:_tata: |
>
> मनाग् आलोकनाय एव सम्प्रवृत्तो ऽनुभूतवान् ॥७।८७।२०॥
>
> manAk_AlokanAya_eva sam.pravRtta:_anubhUtavAn ||7|87|20||
>
> .
>
>
> iti bodhAl_laghos_tata: *x *
>
> manAg_AlokanAya_eva *x *
>
> sampravRtta:*_*anubhUtavAn *- x. *
> .
>
> *vlm.20. I then felt a desire of seeing all what existed about me, and had
> the power of sight immediately suppplied to my gross body. (Just as a child
> coming out as blind, deaf and dumb from the embryo; has the powers of
> seeing and hearing and crying, immediately furnished to it afterwards) so
> says Adam in Milton, "As I came to life, I looked at this light and
> beautiful frame").
>
> *sv.20 20-23 The organs through which I saw became the eyes, that which I
> saw became the scene (object), the fruit of this experience was sight,
> 'when' I saw all this became time (duration), the manner in which I saw
> became the method or order, 'wherever' I saw became space. By conviction
> these became the order of creation.
>
>
>
> यन् नाम तत्र तत् किम्चित् तस्य इह अद्य रघूद्वह ।
>
> yat nAma tatra tat kimcit tasya_iha_adya raghUdvaha |
>
> शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥७।८७।२१॥
>
> zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: ||7|87|21||
>
> .
>
>
> tasya_iha_adya raghUdvaha *- x + *
>
> zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: *- x. *
> .
>
> *vlm.21. In this manner I felt other desires, and had their corresponding
> senses and organs given to me; and I will tell you now, O race of Baghu,
> their names and functions and objects, as they are known amongst you.
>
> *sv.21 20-23 The organs through which I saw became the eyes, that which I
> saw became the scene (object), the fruit of this experience was sight,
> 'when' I saw all this became time (duration), the manner in which I saw
> became the method or order, 'wherever' I saw became space. By conviction
> these became the order of creation.
>
>
>
> द्रष्टुम् प्रवृत्तो रन्ध्रेण येन तच् चक्षुर् उच्यते ।
>
> draSTum pravRtta:_randhreNa yena tat cakSu:_ucyate |
>
> यच् च पश्यामि तद् दृश्यम् दर्शनम् न फलम् ततः ॥७।८७।२२॥
>
> yat ca pazyAmi tat dRzyam darzanam na phalam tata: ||7|87|22||
>
> .
>
>
> tat cakSu:_ucyate *– that is said.to.be <http://said.to.be> the Sight *
>
> yac_ca pazyAmi *x *
>
> ta*t d*Rzyam *x *
>
> darzanam na phalam tata: *- x. *
> *vlm.22. The two holes of my face through which I began to see, are termed
> the two eyes with their function of sight; and having for their objects the
> visible phenomena of nature.
>
> *sv.22 20-23 The organs through which I saw became the eyes, that which I
> saw became the scene (object), the fruit of this experience was sight,
> 'when' I saw all this became time (duration), the manner in which I saw
> became the method or order, 'wherever' I saw became space. By conviction
> these became the order of creation.
>
>
>
> यदा पश्यामि कालो ऽसौ यथा पश्यामि स क्रमः ।
>
> प्रौढा नियतिर् इत्य् अस्य यत्र पश्यामि तन्नभः ॥७।८७।२३॥
>
>
> .
>
> yadA *x *
>
> pazyAmi kAla:*_*asau *x *
>
> yathA - *in which way *
>
> pazyAmi sa*_*krama: *x *
>
> prauDhA niyati*:_*it*i_a*sya *x *
>
> yatra pazyAmi ta*t-n*abha: *- x. *
>
> *when I look.at <http://look.at> this Time,*
>
> *as I watch it,*
>
> *it grows to Order,*
>
> *and matures as Destiny.*
>
> *And so,*
>
> *everywhere I look is That-Space.*
> --यदा पश्यामि When I see,
>
> कालः असौ this Time,
>
> --यथा पश्यामि as I see,
>
> स क्रमः becomes the order
>
> प्रौढा नियतिः maturing as Destiny
>
> इत्य् अस्य – so of.it this being so,
>
> --यत्र पश्यामि where I see
>
> तन्-नभः is That-Space.
>
> -jd. The one root >paz, like >vid, has the double sense of seeing and
> knowing, or, here, looking.at and watching. As the saying goes, «ya:
> pazyati, sa pazyati».
>
> *vlm.23. When I see that I call time, and as I see that is called its
> manner; the place where I see an object is simple vacuity, and the duration
> of the sight is governed by destiny.
>
> *sv.23 20-23 ..., 'when' I saw all this became time (duration), the manner
> in which I saw became the method or order, 'wherever' I saw became space.
> By conviction these became the order of creation.
>
>
>
> स्थितो ऽस्मि यत्र देशो ऽसाव् इत्य् अद्य एषा प्रकल्पना ।
>
> sthita:_asmi yatra deza:_asau_iti_adya_eSA prakalpanA |
>
> तदा त्वहम् चिद् उन्मेष-मात्रात् तन्मात्र-कारणम् ॥७।८७।२४॥
>
> tadA tu_aham cit unmeSa-mAtrAt tanmAtra-kAraNam ||7|87|24||
>
> .
>
>
> deza: asau *this place *
>
> iti.*so/as* adya.*now/present* eSA.*this* -f.- prakalpana*.xx.*A *x *
>
> tadA tu *but then *
>
> aham.*I am* cit.*consciousness*
>
> unmeSa*.xx.*mAtra.*measure\only.*At x
>
> tanmAtra*.xx.*kAraNa.*cause*.m
>
> *. *
> *vlm.24. The place where I am situated, is said to be my location; and
> when I think or affirm any thing, that I say the present time; and as long
> I feel the twinkling of my intellect, so long do I know myself as the
> intellectual cause of my action.
>
> *sv.24 24-25 When thus consciousness 'opened its eyes', as it were, or
> became aware of its own inherent potentialities, the tanmatras (pure
> elements) arose, and then all the senses which are in fact and in truth
> pure void or space came into being.
>
>
>
> पश्यामि इति ततस् तत्र मनाग्.बोधो मम उदभूत् ।
>
> pazyAmi_iti tata:_tatra manAk.bodha:_mama_udabhUt |
>
> ततो रन्ध्र-द्वयेन अहम् अपश्यम् यत् तद् अप्य् अखम् ॥७।८७।२५॥
>
> tata:_randhra-dvayena_aham apazyam yat tat api_a-kham ||7|87|25||
>
> .
>
>
> manAg.bodha: mama_udabhUt *x *
>
> tato
>
> randhra-dvayena
>
> aham apazyam yat *what I saw *
>
> tad_ap*i*_a-kham *is only That, without kha.Sky*
>
> *. *
> *vlm.25. When I see anything, I have its perception in me; and I have my
> conviction also, that what I behold with my two eyes, are not empty
> vacuity, but of a substantial nature.
>
> *sv.25 24-25 When thus consciousness 'opened its eyes', as it were, or
> became aware of its own inherent potentialities, the tanmatras (pure
> elements) arose, and then all the senses which are in fact and in truth
> pure void or space came into being.
>
>
>
> याम्.याम् अपश्यम् रन्ध्राभ्याम् त इमे लोचने स्थिते ।
>
> yAm.yAm apazyam randhrAbhyAm ta* ime locane sthite |
>
> ततः किम्चिच् छृणोम्य् इति संविद् इत्य् उदिता मम ॥७।८७।२६॥
>
> tata: kimcit zRNomi_iti saMvit iti_uditA mama ||7|87|26||
>
> .
>
>
> randhrAbhyAm *x *
>
> ta*_*ime locane sthite *x *
>
> tata: ki*mci*t zRNomi_iti saMvi*t i*ti_uditA mama *x*
>
> *. *
> *vlm.26. The organs where with I saw and felt the world in me, are these
> two eyes-the keys to the visible world; then I felt the desire of hearing,
> what was going about me, and it was my own soul, which prompted this desire
> in me. (Sensible perceptions
>
> are the natural appetities of the soul, and finding their way through the
> external organs of sense).
>
> *sv.26 26-28 Even so, I thought "Let me hear something." From this sound
> arose, as also the organ of hearing.
>
>
>
> ततः किम्चिn मनाग्.मात्रम् झम्कारम् श्रुतवान् अहम् ।
>
> tata: kimcit manAk.mAtram "jham"kAram zrutavAn aham |
>
> प्रध्मातस्य इव शङ्खस्य शब्दम् व्योम्नः स्व.भावजम् ॥७।८७।२७॥
>
> pradhmAtasya_iva zaGkhasya zabdam vyomna: sva.bhAvajam ||7|87|27||
>
> .
>
>
> jham.kAram zrutavAn aham
>
> *I heard a "jhumm"ing sound *
>
> pradhmAtasya_iva zaGkhasya *x *
>
> zabdam vyomna: sva.bhAvajam *x*
>
> *. *
> *vlm.27. I then heard a swelling sound, as that of a sonorous conch; and
> reaching to me through the air, where it is naturally born and through
> which it passes.
>
> *sv.27 26-28 Even so, I thought "Let me hear something." From this sound
> arose, as also the organ of hearing.
>
> inflamed, excited, W.; *-n.-* a partic. wrong pronunciation of vowels
> Pat. - *#pradhmAta, *y7087.027.
>
>
> याभ्याम् अहम् अथ अश्रौषम् त इमे श्रवण-व्रणे ।
>
> yAbhyAm aham atha_azrauSam ta* ime zravaNa-vraNe |
>
> प्रदेशाभ्यम् विचरता मरुता वितत-स्वनम् ॥७।८७।२८॥
>
> pradezAbhyam vicaratA marutA vitata-svanam ||7|87|28||
>
> .
>
> yAbhyAm aham athAzrauSam x
>
>
> pradezAbhyam vicaratA x
>
> marutA *w the Air *
>
> vitata-svanam *x*
>
> *. *
> *vlm.28. The organs by which I heard the sound, are these two ears of
> mine; it is born by the air to ear, and then enters the earholes with a
> continuous hissing.
>
> *sv.28 26-28 Even so, I thought "Let me hear something." From this sound
> arose, as also the organ of hearing.
>
> -AB. yAbhyAm pradezAbhyAm vitata-svanam azrauSam te ime ... ||7|87|
>
> <http://sanskrit.inria.fr/DICO/64.html#zru>
>
>
> स्पर्श-संवेदनम् किम्चिद् अहम् अत्र अनुभूतवान् ।
>
> sparza-saMvedanam kimcit aham atra_anubhUtavAn |
>
> येन नाम प्रदेशेन तेन सा त्वक् च कथ्यते ॥७।८७।२९॥
>
> yena nAma pradezena tena sA tvak ca kathyate ||7|87|29||
>
> .
>
> atra_anubhUtavAn *I here experiencing *
>
> yena *whereby/by.which.means*
>
> tena *thereby/by.that.means *
>
> nAma pradezena *namely by its province *
>
> tena *thereby/by.that.means* sA tvak_ca kathyate *– the skin then it is
>
> *vlm.29. I then felt in me the desire of feeling, and the organ whereby I
> came to it, is called the touch or skin.
>
> *sv.29 29-33 Then there arose the sense of touch, the sense of taste and
> the sense of smell, etc.
>
>
>
> येन स्पृष्टम् इव अङ्गम् तत् तदा अहम् अनुभूतवान् ।
>
> yena spRSTam iva_aGgam tat tadA_aham anubhUtavAn |
>
> सत्-संवेदन.मात्र-आत्मा सो ऽयम् वायुर् इति स्मृतः ॥७।८७।३०॥
>
> sat-saMvedana.mAtra.AtmA sa:_ayam vAyu:_iti smRta: ||7|87|30||
>
> .
>
> * aham *I* anubhUtavAn *experiencing.as <http://experiencing.as> *
>
> sat-saMvedana.mAtra.AtmA
>
> sa:*_*ayam vAyu*:_*iti smRta:
> .
>
> *vlm.30. Next I came to know the medium, whereby I had the sensation of
> touch in my body; and found it was the air which conveyed that sense to me.
> (i.e. from the object to the skin).
>
> *sv.30 29-33 Then there arose the sense of touch, the sense of taste and
> the sense of smell, etc.
>
>
>
> स्पर्शन.इन्द्रिय.तन्मात्रम् इति वेदिनि संस्थितम् ।
>
> sparzana-indriya-tanmAtram iti vedini saMsthitam |
>
> आस्वाद-संविद्या अभून् मे तदा आस्वाद्य-रस-इन्द्रियम् ॥७।८७।३१॥
>
> AsvAda-saMvidyA_abhUt me tadA_AsvAdya-rasa-indriyam ||7|87|31||
>
> .
>
>
> iti vedini saMsthitam *x *
>
> AsvAda-saMvidyA_abhUn_me x
>
> tadA_AsvAdya-rasa-indriyam *x*
>
> *. *
> *vlm.31. As I remained sensible of the property of feeling or touch in me,
> I felt the desire of taste within myself, and had there upon the organ of
> tasting given to me.
>
> *sv.31 29-33 Then there arose the sense of touch, the sense of taste and
> the sense of smell, etc.
>
>
>
> प्राणान् मे घ्राण-तन्मात्रम् उदितम् व्योम-रूपिणः ।
>
> prANAn_me ghrANa-tanmAtram uditam vyoma-rUpiNa: |
>
> इत्थम् न किम्चित् सम्पन्नम् सर्वम् सम्पन्न-मात्र_मे ॥७।८७।३२॥
>
> ittham na kimcit sampannam sarvam sampanna-mAtra_me ||7|87|32||
>
> .
>
> that.*m x
>
> udita.*arisen\spoken.*m vyoma-*spacious.sky*.rUpiN.*embodied/having.form.*a:
> *x *
>
> ittham.*thus/this.way* na.*no* kimcit.*anything/whatever* sampanna.
> *thriving/endowed.accomplished/possessed.of*
>
> sarva.*all/everything.*m sampanna.
> *thriving/endowed.accomplished/possessed.of*.mAtra.*measure\only* me.*@
> me*
>
> *. *
> *vlm.32. Then my vacuous self, contracted the property of smelling, by the
> air of its breath, I had thereby the sense of smelling given to me, through
> the organs of my nostrils. Being thus furnished with all the organs of
> sense, I found myself to be imperfect still: (because none of them could
> lead me to the knowledge of the truth).
>
> *sv.32 29-33 Then there arose the sense of touch, the sense of taste and
> the sense of smell, etc.
>
>
>
> एवम् इन्द्रिय-तन्मात्र-जालम् चेत् तत्र संस्थितः ।
>
> evam indriya-tanmAtra-jAlam cet tatra saMsthita: |
>
> यावत् तावत् विदः पञ्च बलात् एव मम उदिताः ॥७।८७।३३॥
>
> yAvat tAvat vida: paJca balAt eva mama_uditA: ||7|87|33||
>
> .
>
>
> tatra *saMs*thita: *x *
>
> yAva*t t*Ava*t v*ida: paJca balA*t e*va mama_uditA: *x*
>
> *. *
> *vlm.33. Being thus confined in the net of my senses, I found my sensual
> appetite increasing fast in me; (and the possession of sensuous perceptions
> (vidah), tending to no conscientious verity saMvidah).
>
>
>
> शब्द-रूप-रस-स्पर्श-गन्ध-मात्र-शरीरिकाः ।
>
> zabda-rUpa-rasa-sparza-gandha-mAtra-zarIrikA: |
>
> अनाकारस् तथा भात-स्वरूपिण्यो भ्रम.आत्मिकाः ॥७।८७।३४॥
>
> an.AkAra:_tathA bhAta-svarUpiNya:_bhrama.AtmikA: ||7|87|34||
>
> .
>
>
> .
>
> *vlm.34. The bodily sensations of sound, form, taste, touch and smell, are
> all formless and untrue, and though appear to be actual and true; yet they
> are really false and untrue.
>
> *sv.34 Even though all these seem to have arisen in me, in fact nothing
> has ever happened. hen thus the five elements and the five senses came into
> being, their corresponding knowledge and experience arose in me
> irresistibly. They were without 'form' (substantiality) and they were
> illusory.
>
>
>
> एवम्.रूपम् अहम् जालम् भावयन् यत् तद् आस्थितः ।
>
> evam.rUpam aham jAlam bhAvayan yat tat Asthita: |
>
> तद् अहम्कार इत्य् अद्य कथ्यते त्वादृशैर् जनैः ॥७।८७।३५॥
>
> .
>
> evam.rUpam aham jAlam bhAvayan_yat tad_Asthita: + tad_ahamkAra_iti_adya
> kathyate tvAdRzai:_janai:
>
> .
>
> *vlm.35. As I remained ensnared in the net of my senses, and considered
> myself a sensible being; I felt my egoism in me, as that with which I am
> now addressing to you.
>
> *sv.35 35-36 When I thus stood contemplating these notions and
> experiences, that state of my being is known by people like you as I-ness
> or egosense. When this notion of egosense becomes more gross, it is known
> as buddhi or intellect; when that becomes gross, it is known as the mind.
>
>
>
> एष एव घनी.भूतो बुद्धिर् इत्य् अभिधीयते ।
>
> eSa* eva ghanI.bhUta:_buddhi:_iti_abhidhIyate |
>
> सा अथ बुद्धिर् घनी.भूता मन इत्य् अभिधीयते ॥७।८७।३६॥
>
> sA_atha buddhi:_ghanI.bhUtA mana* iti_abhidhIyate ||7|87|36||
>
> .
>
> this Ahamkâra "I" having
>
> thickened, they call the Intellect.
>
> This Buddhi Intellect having
>
>
> eSa eva ghanI.bhUta:
>
> *this {"I"} having become thick/concretized *
>
> buddhi:_it*i_a*bhidhIyate is commonly known as Buddhi Intellect.
>
> sA atha buddhi*:_*ghanI.bhUtA This same Buddhi Intellect having been
> concretized
>
> manas it*i_a*bhidhIyate
>
> *is commonly known as manas Mind. *
> *vlm.36. The sense of egoism growing strong and compact, takes the name of
> the understanding; and this being considered and mature, comes to be
> designated as the mind.
>
> *sv.36 When I thus stood contemplating these notions and experiences, that
> state of my being is known by people like you as I-ness or egosense. When
> this notion of egosense becomes more gross, it is known as buddhi or
> intellect; when that becomes gross, it is known as the mind.
>
>
>
> अन्तःकरण-रूपत्वम् एवम् अत्र अहम् आस्थितः ।
>
> anta:karaNa-rUpatvam evam atra_aham Asthita: |
>
> आतिवाहिक-देह-आत्मा चिन्मय-व्योम-रूपवान् ॥७।८७।३७॥
>
> AtivAhika-deha.AtmA cinmaya-vyoma-rUpavAn ||7|87|37||
>
> .
>
> Body itself, a consciousness-construction in the spacious sky. *
>
> anta:karaNa.*inner.impulse/control*-rUpatva.*conditioned.form *evam.
> *so/this.way* atra.*here/in.this.place* aham.*I* Asthita.*standing/abiding.in
> <http://abiding.in>*: *x*
>
> AtivAhika.*HyperTraveler*-deha.*body*.AtmA.*self* x
>
> cit.*consciousness*.maya.*made*-vyoma-*spacious.sky*.rUpa.*form*.van.
> *-ful*
>
> *. *
> *vlm.37. Being possessed of my eternal senses, I pass for a sentient
> being; and having my spiritual body and soul, I pass as an intellectual
> being in a vacuous form.
>
> *sv.37 Thus, though I am pure consciousness, I seem to have acquired a
> subtle body (AtivAhika) and an anta:karaNa (inner instrument consisting of
> mind, intellect, etc. ).
>
> consciousness.made-space-form. *
>
>
> पवनाद्य् अप्य् अहम् शून्यः केवलाकाश-मात्रकः ।
>
> pavana.Adi_api_aham zUnya: kevala.AkAza-mAtraka: |
>
> सर्वेषाम् एव भावानाम् शून्याकृतिर् अरोधकः ॥७।८७।३८॥
>
> sarveSAm eva bhAvAnAm zUnya.AkRti:_a.rodhaka: ||7|87|38||
>
> .
>
>
> *yet I am empty*
>
> *:*
>
> *a formation in the fulness of AkAsha.Space,*
>
> *:*
>
> *and all of my becomings are made unobstructed emptiness*
>
> *.*
>
> *jd. - pavana.Ady apy *although the winds &c composed of the elements *aham
> AkAsha.Space sarveSAm eva bhAvAnAm Of all Bhâvana Becomings zUnya.AkRtir
> *sv.38 I am subtler and more empty than even the air. Hence, I do not
> obstruct the coming into being of anything.
>
> *vlm.38. I am more rare and vacuous than the air itself, and am as the
> empty void itself; I am devoid of all shapes and figures, and am
> irrepressible in my nature.
>
> AkAsha.Space sarveSAm eva bhAvAnAm Of all Bhâvana Becomings zUnya.AkRtir
>
>
> अथ एवम् भावनाच् चाहम् यदा तत्र चिरम् स्थितः ।
>
> atha_evam bhAvanAt ca_aham yadA tatra ciram sthita: |
>
> तदाहम् देहवान् दृष्ट इति मे प्रत्ययो ऽभवत् ॥७।८७।३९॥
>
> tadA_aham dehavAn dRSTa* iti me pratyaya:_abhavat ||7|87|39||
>
> .
>
>
> aham yadA tatra ciram sthita: *x *
>
> tadA aham dehavAn dRSTa *x *
>
> iti me pratyaya:*_*abhavat *- x. *
> *sv.39 But since I continue to be in this notional existence for a
> considerable period of time, you imagine that I have a body.
>
> *vlm.39. As I remained at that spot, with this conviction of myself; I
> found myself endowed with a body, and it was as I took me to be.
>
>
>
> तेन अहम्-प्रत्ययेन अथ शब्दम् कर्तुम् प्रवृत्तवान् ।
>
> tena_aham-pratyayena_atha zabdam kartum pravRttavAn |
>
> शून्य एव यथा सुप्तः स्वप्न-उड्डीन-नरः रवम् ॥७।८७।४०॥
>
> zUnya_eva yathA supta: svapna-uDDIna-nara: ravam ||7|87|40||
>
> .
>
> *belief/conviction.*ena atha.*then/next thm* zabda.*word/sound*.m kartum.*to.make/do
> - *pravRtta*.come.forth.*vAn + zUnya.*empty/void*.: eva.*very*
> */only/indeed* yathA.*how/as* supta*.asleep.*: svapna.*dream.*.uDDIna.
> *flying*.nara*.human*.: rava*.roar/howl/noise.*m
> .
>
> *sv.40 It is on account of this notion existing in you that I produce this
> sound known as speech. You hear it even as a sleeping person hears sounds
> in his dream.
>
> *vlm.40. With this belief (of my being an embodied being), I began to
> utter sounds; and these sounds were as void, as those of man, dreaming
> himself as flying in the air in his sleep.
>
> .
>
>
>
> अथ पूर्वम् कृतः शब्दो बालेन इव तद् ॐ इति |
>
> atha pUrvam kRta: zabda:_bAlena_iva tat_OM_iti x
>
> ततः स एष_ॐकार इति नीतः पुनः प्रथाम् ॥७।८७।४१॥
>
> tata: sa_eSa_OM.kAra iti nIta: puna: prathAm ||7|87|41||
>
> .
>
> *so/as* nIta*.led.to/guided/directed <http://led.to/guided/directed>.*:
> punas*.again.* prathA*.extending\fame.*m *+ *atha.*then/next* pUrvam.
> *formerly/before* kRta.*done/made*.: zabda.*word/sound*.: *by/with* bAla
> *.boy/child*.ena iva.*like/as.if* tat.*it/he/that* *OM* iti.*so/as*
>
> *. *
> *vlm.41. This was the sound of a new born babe, uttering the sacred
> syllable om at first; and thence it has become the custom to pronounce this
> word, in the begtning of sacred hymn.
>
> *sv.41 41-42 The first sound that a child utters is Om and hence Om has
> come to be regarded as the foremost among sounds. After that, whatever I
> have been saying as if in dream, appears to you to be my speech.
>
>
>
> ततः स्वप्न-नरेण इव यत् किम्चित् गदितम् मया ।
>
> tata: svapna-nareNa_iva yat kimcit gaditam mayA |
>
> तद् एतद् विद्धि वाचम् त्वम् पश्चान् नीताम् प्रथाम् इह ॥७।८७।४२॥
>
> tat_etat_viddhi vAcam tvam pazcAt_nItAm prathAm iha ||7|87|42||
>
> .
>
> *like/as.if*
>
> yat.*what* kimcit.*anything/whatever* gadita.*spoken/related\speech.*m
> mayA.*by.me <http://by.me> + *tat etat viddhi vAcam tvam.*you*
>
> pazcAt nIta Am pratha Am iha.*here*/*in.this.world*
>
> *. *
> *vlm.42. Then I uttered some words as those of a sleeping person, and
> these words are called the vyakrites, which are now used in the Gáyatri
> hymn.
>
> *sv.42 41-42 The first sound that a child utters is Om and hence Om has
> come to be regarded as the foremost among sounds. After that, whatever I
> have been saying as if in dream, appears to you to be my speech.
>
>
>
> ब्रह्मा एव सो ऽस्मि सम्पन्नः सृष्टेः कर्ता जगद्.गुरुः ।
>
> ततो मनोमयेन एव कल्पिताः सृष्टयो मया ॥७।८७।४३॥
>
> tata:_manomayena_eva kalpitA: sRSTaya:_mayA ||7|87|43||
>
> .
>
>
> sampanna: sRSTe: *produced in the beginning *
>
> kartA jagad.guru: *the Doer, World-Guru *
>
> tata: *thus/from.that*
>
> mano.mayena eva kalpitA: *thru mode of Mind affected are *
>
> sRSTaya: mayA *the creations by me*
>
> *. *
> *vlm.43. Methought I now became as Brahmá, the author and lord of
> creation; and then with my mental part or mind, I thought of the creation
> in my imagination.
>
> *sv.43 43-44 I am the absolute Brahman. I am self-contained, the creator
> of this creation and the preceptor of all. I have created all this through
> my own thoughts and notions.
>
>
>
> एवम् अस्मि समुत्पन्नो न.तु जातो ऽस्मि किम्.चन ।
>
> evam asmi samutpanna:_na.tu jAta:_asmi kimcana |
>
> दृष्टवान् अस्मि ब्रह्माण्डम् ब्रह्माण्ड.अन्तम् न किम्चन ॥७।८७।४४॥
>
> dRSTavAn asmi brahmANDam brahmANDa.antam na kimcana ||7|87|44||
>
> .
>
>
> na.tu jAta:*_*asmi *kim.c*ana *x *
>
> dRSTav*An a*smi brahmANDam *I have **see/known the Cosmic.Egg *
>
> brahmANDa.antam na ki*m.c*ana *– beyond the Egg not anything. *
> *vlm.44. Finding myself so as containing the mundane system within me, I
> thought I was not a created being at all; because I saw the worlds in my
> own body, and naught besides without it.
>
> *sv.44 43-44 I am the absolute Brahman. I am self-contained, the creator
> of this creation and the preceptor of all. I have created all this through
> my own thoughts and notions.
>
>
>
> एवम् जगति सम्पन्ने मम एतस्मिन् मनोमये ।
>
> evam jagati sampanne mama_etasmin manomaye |
>
> न किम्चित् तत्र सम्पन्नम् तत् शून्यम् व्योम केवलम् ॥७।८७।४५॥
>
> na kimcit tatra sampannam tat zUnyam vyoma kevalam ||7|87|45||
>
> .
>
>
> *when a world is produced*
>
> *for.me <http://for.me>*
>
> *in this mode of Mind*
>
> *there is not anything produced*
>
> *:*
>
> *that is empty spacious sky alone*
>
> *.*
> *vlm.45. Thus the world being produced, within this mind of mine; I turned
> to look minutely into it, and found there was nothing in reality, except an
> empty void.
>
> *for.me <http://for.me> in this mode of Mind *na ki*mcit t*atra
> sampannam *not anything there is produced *tac_chUnyam vyoma kevalam *–
> that empty spacious sky alone. *
>
>
> इत्थम् संशून्यम् एव इदम् सर्वम् वेदन-मात्रकम् ।
>
> ittham saMzUnyam eva_idam sarvam vedana-mAtrakam |
>
> मनाक्.अपि न सन्त्य् एते भावाः पृथ्व्यादयः किल ॥७।८७।४६॥
>
> manAg.api na santi_ete bhAvA: pRthvi.Adaya: kila ||7|87|46||
>
> .
>
> ittham x
>
> mode of knowing *
> salila.*water/liquid*.m saMvit*.awareness* pazyati.*see/knowing* tat.
> *it/he/that* tathA.*thus* *+ *nirmUlamanta: samtaptA: *x *
>
> sva.sambhramavatI bhramam *x*
>
> *. *
> *vlm.48. There is no water in the sandy desert, and yet the mind thinks it
> sees it there; so the deluded sight of our understanding, sees the baseless
> objects of delusion, in the burning and barren waste of infinite void.
>
> *sv.48 47-51 All this is but pure experiencing. Nothing (the earth, etc. )
> exists nor has anything ever come into being. Nothing exists outside.
> Everything is in consciousness; everything is consciousness. There is no
> world in Brahman but Brahman sees or experiences a world.
>
>
>
> नास्त्येव ब्रह्मणि जगत् संवित् पश्यति तत् तथा ।
>
> na_asti_eva brahmaNi jagat saMvit pazyati tat tathA |
>
> निर्मूलम् एव संवित्त्वाद् एवम् भ्रान्तिश्च सम्भ्रमम् ॥७।८७।४९॥
>
> nirmUlam eva saMvittvAt evam bhrAnti:_ca sambhramam ||7|87|49||
>
> .
>
> Brahman.Immensity: *saMvit pazyati tat tathA *saMvit Awareness sees That **thus/in.that.way
> + *nirmUlam eva *altho **without** a root *saMvittvAt *from Awareness *evam
> *so* bhrAnti.*delusion*.*: ca.also/and* sambhrama*.confusion/hurry/error.*m
> *x*
>
> *. *
> *vlm.49. Thus there is no world in reality in the divine spirit, and yet
> the erring mind of man, sees it erroneously to be situated therein; it is
> all owing to the delusion of human understanding, which naturally leads us
> to groundless errors and fallacies. (Errors in the mind breed errors in
> thoughts).
>
> *sv.49 47-51 All this is but pure experiencing. Nothing (the earth, etc. )
> exists nor has anything ever come into being. Nothing exists outside.
> Everything is in consciousness; everything is consciousness. There is no
> world in Brahman but Brahman sees or experiences a world.
>
>
>
> असदेवेदम् आभाति हृद्येव जगदाततम् ।
>
> asat eva_idam AbhAti hRdi_eva jagat Atatam |
>
> संकल्पन-मनोराज्यम् यथा स्वप्नपुर.आदिवत् ॥७।८७।५०॥
>
> saMkalpana-manorAjyam yathA svapnapura.Adivat ||7|87|50||
>
> .
>
>
> ida*m *AbhAti *- this projects *
>
> hRd*i_e*va jagad_Atatam *– in the very heart as this world's expanse *
>
> saMkalpana-manorAjyam yathA – *as a conceptual fantasy *
>
> svapnapura.Adivat *– like some sort of Dream City*
>
> *. *
> *vlm.50. The unreal appears, as the real extended world to the mind; in
> the same manner as the imaginary utopia appears before it, and as a city is
> seen in the dream of a sleeping man.
>
> *sv.50 47-51 All this is but pure experiencing. Nothing (the earth, etc. )
> exists nor has anything ever come into being. Nothing exists outside.
> Everything is in consciousness; everything is consciousness. There is no
> world in Brahman but Brahman sees or experiences a world.
>
>
>
> पार्श्व-सुप्त.जन=स्वप्नस् तच् चित्त-आवेशनम् विना ।
>
> pArzva-supta.jana=svapna:_tat citta.Avezanam vinA |
>
> यथा न किम्चित् तच् चित्त-आवेशनाद् अनुभूयते ॥७।८७।५१॥
>
> yathA na kimcit tat citta.AvezanAt anubhUyate ||7|87|51||
>
> .
>
> pArzva-supta.jana=svapna:
>
>
> tat cittAvezanam vinA *x *
>
> yathA na kim*ci*t *x *
>
> tac_cittAvezanAd_anubhUyate *x*
>
> *. *
> *vlm.51. As one knows nothing of the dream of another sleeping by his
> side, without being able to penetrate into his mind; while the yogi sees it
> clearly, by his power of prying into the hearts of others.
>
>
>
> तथा जगत् तत् दृषदम् सम्प्रविश्य अनुभूयते ।
>
> tathA jagat tat dRSadam sam.pravizya_anubhUyate |
>
> आदर्श-बिम्बित-आकारम् दृष्टम् अपि अन्यथा अपि असत् ॥७।८७।५२॥
>
> Adarza-bimbita.AkAram dRSTam api_anyathA_api_asat ||7|87|52||
>
> .
>
>
> jaga*t t*a*t d*RSadam *the world that millstone *
>
> sampravizya *penetrated *
>
> anubhUyate *is experienced *
>
> Adarza-bimbita.AkAram *as a mirror-reflected formation *
>
> dRSTam ap*i_a*nyathA_ap*i_a*sat *– tho **see/known, otherwise is unreal. *
> *vlm.52. So doth one know this world, who can penetrate into the mundane
> stone; where it represented as the reflexion of some thing in a mirror,
> which in realty is nothing at all.
>
>
>
> आधिभौतिक-भावेन नेत्रेण यदि लक्ष्यते ।
>
> Adhibhautika-bhAvena netreNa yadi lakSyate |
>
> तत् तन् न दृश्यते किम्चिद् गतिर् एव प्रदृश्यते ॥७।८७।५३॥
>
> tat tat na dRzyate kimcit gati:_eva pradRzyate ||7|87|53||
>
> .
>
>
> netreNa yadi lakSyate tat *by the eye is is understood That *
>
> tat na dRzyate ki*mcit* *That does not **see/know anything *
>
> gati:_eva pradRzyate *- x. *
> *vlm.53. And although the world appears, as an elemental substance to the
> naked eye; yet when it is observed in its true light, it disappears like
> the otaria of the polar region, which is hidden under ever lasting darkness.
>
> *sv. This perception is not a fact or reality but just a notion.
>
>
>
> आतिवाहिक-देहेन परम् बोध-दृशा यदि ।
>
> AtivAhika-dehena param bodha-dRzA yadi |
>
> प्रेक्ष्यते दृश्यते सर्गः परम-आत्मा एव च अमलः ॥७।८७।५४॥
>
> prekSyate dRzyate sarga: parama.AtmA_eva ca_amala: ||7|87|54||
>
> .
>
>
> param *next/higher*
>
> bodha-dRzA *with realized vision*
>
> yadi *if*
>
> prekSyate *it observes*
>
> dRzyate *it **see/knows* sarga: *a creation *parama.AtmA_eva ca_amala: *for
> he is Absolute.Self, immaculate*
>
> *.*
> *vlm. ... spiritual body, and with his eyes of discernment, finds it full
> of the immaculate spirit of god, which comprehends and pervades throughout
> the whole.
>
> *sv.54 54-56 This truth cannot be seen by physical eyes which can only see
> material objects. When you see with your subtle (AtivAhika) eyes you will
>
>
> सर्वत्र सर्ग-निर्वाणम् प्रज्ञा-लोकेन लक्ष्यते ।
>
> sarvatra sarga-nirvANam prajJA-lokena lakSyate |
>
> ब्रह्म-आत्मा एव अन्यथा चेत् तन् न किम्चिद् अभिलक्ष्यते ॥७।८७।५५॥
>
> brahma.AtmA_eva_anyathA cet tat_na kimcit_abhilakSyate ||7|87|55||
>
> .
>
> sarvatra
>
>
> sarga-nirvANam *Creatiot-nirvANa*
>
> prajJA-lokena lakSyate *by wise people is indicated *
>
> brahma.AtmA_eva_anyathA cet *otherwise if only the brahmA-Self *
>
> tat na *kimci*t abhilakSyate
>
> *that is not anyhow apparent. *
> *vlm.55. The percipient or judicious eye, sees the extinction or absence
> of the world every where; because they have the presence of the Divine
> Spirit alone before their view, and naught that is not the spirit and
> therefore nothing.
>
> *sv.55 54-56 This truth cannot be seen by physical eyes which can only see
> material objects. When you see with your subtle (AtivAhika) eyes you will
>
>
> यत् पश्यत्य् अवदाता धीः स.उपपत्ति-विचारणा ।
>
> yat pazyati_avadAtA dhI: sa.upapatti-vicAraNA |
>
> न तन् नेत्रैस् त्रिभिः शर्वो न इन्द्रो नेत्र-शतैर् अपि ॥७।८७।५६॥
>
> na tat_netrai:_tribhi: zarva:_na_indra:_netra-zatai:_api ||7|87|56||
>
> .
>
>
> sa-.*with*.upapatti.*happening.fitly*.vicAraNa*.xx.*A *+ *
>
> na.*no* tat *by/with* netra.*eye*.i: tri.*three/triple.*bhi: zarva*.xx.*:
> na.*no/not* *Indra the Crafty *: *by/with* netra.*eye*.zata.*hundred.s*.i*:
> *api.*tho/even*
>
> *. *
> *vlm.56. Whatever is perceived by the clear-sighted (yogi), by his
> conclusive reasoning; that transcendent truth is hard to be seen by the
> triple-eyed Siva, or even by the god Indra with his thousand eyes.
>
> *sv.56 54-56 This truth cannot be seen by physical eyes which can only see
> material objects. When you see with your subtle (AtivAhika) eyes you will
>
> ##car - #vicar - #*vicAraNam, *vicAra**NA -* change of place;
>
>
>
> यथा खम् आवृत्तम् सर्गैस् तथा भूर् इति बुद्धवान् ।
>
> yathA kham AvRttam sargai:_tathA bhU:_iti buddhavAn |
>
> तदा अहम् अभवम् ध्याता धरा-धरणया अन्वितः ॥७।८७।५७॥
>
> tadA_aham abhavam dhyAtA dharA-dharaNayA_anvita: ||7|87|57||
>
> .
>
>
> kham AvRttam sargai: *x *
>
> tathA *in that way *
>
> bhU*:_*iti buddhavAn *x *
>
> tadA_aham abhavam dhyAtA *x *
>
> dharA-dharaNayA_anvita: *x*
>
> *. *
> *sv.57 When I experienced space, I knew what earth was. I became earth. In
> that earth I experienced the existence of countless universes, without ever
> abandoning the awareness that I am the infinite consciousness.
>
> *vlm.57. But as I looked into the vacuity of the sky, replete with its
> myriads of luminous bodies; so I beheld the earth full with the variety of
> its productions; and then I began to reflect in myself, that I was the lord
> of all below (and even as Brahmá
>
> himself).
>
> #AvRtta
>
> ***EE : Engaged Emancipation: Mind, Morals, and Make-Believe in the
> MokSopAya (YogavAsiSTha) is a symposium of Comments ... ed by ... these
> translations were made by Chapple and a gaggle of lucky students).
>
>
>
> तया धरा-धरणया धरा-रूप-धरो ऽभवम् ।
>
> tayA dharA-dharaNayA dharA-rUpa-dhara:_abhavam |
>
> अत्यजन् एव चिद्व्योम-वपुः सम्राड् इव अचिरात् ॥७।८७।५८॥
>
> atyajan_eva cit.vyoma-vapu: samrAT_iva_acirAt ||7|87|58||
>
> .
>
> the Earth that bears me = *dharA-rUpa-dhara:*_*abhavam *- an
> Earth.bearer-form I became = *atyajan eva cit.vyoma-vapu: *-
> not.abandoning even the Conscious.space-body* = samrAT_iva - *like an
> Emperor - *a*ci*rAt - *not long afterward ...*
>
> *. *
> -ee.58 Through performing concentration on the earth, / I dissolved into
> the form of the earth. / While still retaining this expanded Consciousness,
> I became like a universal ruler (surveying his domain).
>
> *vlm.58. Then thinking myself as the master of the earth, I became
> amalgamated with the earth as if it were one with myself; and having
> forsaken my vacuous intellectual body, I thought myself as the sovereign of
> the whole.
>
> *sv.58 58-62 I saw the most amazing earthly phenomena and events within
> that earth (within me).
>
>
>
> धरा-धारणया चैव धरा-धातु-उदरम् गतः ।
>
> dharA-dhAraNayA ca_eva dharA-dhAtu.udaram gata: |
>
> द्वीप.अद्रि-तृण-वृक्षादि-देहो ऽहम् अनुभूतवान् ॥७।८७।५९॥
>
>
> .
>
> ...
>
> dharA-dhAraNayA ca_eva *and thru supporting my thott the supporting Earth
> = *
>
> dharA-dhAtu.udaram gata: *- into the elemental stuff of earth
> having.gone = *
>
> dvIpa.adri-tRNa-vRkSa.Adi-deha: *- a body of
> Lands&Mountains&Meadows&Forests so = *aham anubhUtavAn *– I had
> experienced. *
> *EE. And indeed, through my concentration on the earth, / I went to the
> mines at the root of the earth. / I came to understand my body as the
> trees, / the grasses, the mountains, the continents, and more.
>
> *vlm.59. Believing myself as the support and container of this earth, I
> penetrated deep into its bowels; and though all its hidden mines were parts
> of myself, so I took whatever it contained both below and above it to be
> self same with me.
>
> *sv.59 58-62 I saw the most amazing earthly phenomena and events within
> that earth (within me).
>
>
>
> सम्पन्नो अस्म्य् अथ भूपीठम् नाना-वन-तनू-रुहम् ।
>
> sampanna:_asmi_atha bhUpITham nAnA-vana-tanU-ruham |
>
> नाना-रत्न-आवली-व्याप्तम् नाना-नगर-भूषणम् ॥७।८७।६०॥
>
> nAnA-ratna-AvalI-vyAptam nAnA-nagara-bhUSaNam ||7|87|60||
>
> .
>
>
> nAnA-ratna.avalI-vyAptam nAnA-nagara-bhUSaNam *- x. *
>
> #*tanU* tanu in comp.
> *vlm.60. Being thus warped in the form of the earth, I became changed to
> all its forests and woods, which grew as hairs on its body. My bowels were
> full of jewels and gems, and my back was decorated by many a city and town.
>
> *sv.60 58-62 I saw the most amazing earthly phenomena and events within
> that earth (within me).
>
>
>
> ग्राम-गह्वर-पर्व-आढ्यम् पाताल-सुषिर-उदरम् ।
>
> grAma-gahvara-parva.ADhyam pAtAla-suSira-udaram |
>
> कुलाचल-भुज-आश्लिष्ट-द्वीप.अब्धि-वलय.अन्वितम् ॥७।८७।६१॥
>
> kulAcala-bhuja.AzliSTa-dvIpa.abdhi-valaya.anvitam ||7|87|61||
>
> .
>
> pAtAla*.xx.*suSira*.xx.*udara*.xx.*m + kulAcala*.xx.*bhuja*.xx.*AzliSTa
> *.xx.*dvIpa*.land/continent*.abdhi.*sea*.valaya.*bracelet/circle*.anvita
> *.affected/effected\afflicted*.m
> .
>
> *sv.61 58-62 I saw the most amazing earthly phenomena and events within
> that earth (within me).
>
> *vlm.61. I was full of villages and valleys, of hills and dales, sad of
> infernal regions and caverns; I thought I was the great mountain chain, and
> connected the seas and their islands on either side.
>
> #gAhvara deep (cave, thicket, etc.)
>
>
>
> तृण-ओघ-तनु-रोम-आढ्यम् गिरि-खण्डक-गुल्मकम् ।
>
> tRNa-ogha-tanu-roma.ADhyam giri-khaNDaka-gulmakam |
>
> दिक्-वारण-कट-व्यूह-धृतम् शेष-शिरः-शतैः ॥७।८७।६२॥
>
> dik-vAraNa-kaTa-vyUha-dhRtam zeSa-zira:-zatai: ||7|87|62||
>
> .
>
> *rich\wealthy.*m giri*.hill/mountain.*khaNDaka*.xx.*gulmaka*.xx.*m x
>
> dik*.direction/place*.vAraNa*.xx.*kaTa*.xx.*vyUha*.troop/array.xx.*dhRta
> *.xx.*m *by/with* zeSa*.xx.*ziras*.head*.zata.*hundred.s*.i:
> .
>
> *vlm.62. The grassy verdure was the hairy cover of my body, and the
> scattered hills as pimples on it; and the great mountain tops, were as the
> crests of my cornet, or as the hundred heads of the infernal snake (Vásuki).
>
>
>
> ह्रियमाणम् महीपालैः शोभमान-इभ-तन्तुभिः ।
>
> hriyamANam mahI.pAlai: zobhamAna-ibha-tantubhi: |
>
> प्राणिभिर् भूज्यमान.अङ्गम् वर्धमानम् व्यवस्थया ॥७।८७।६३॥
>
>
> .
>
> hriyamANa*.xx.*m mahIpati*.EarthLord*.pAla*.xx.*i: *x *
>
> *by/with* zobhamAna*.xx.*ibha*.xx.*tantu*.xx.s.*bhi: *x *
>
> prANi*.xx.*bhi: bhUjyamAna*.xx.*aGga.*body/limb*.m vardhamAna*.growing.*m *x
> *
>
> *by/with* vyavasthAna*.constant/condition*.ayA
> .
>
> *vlm.63. This earth which was freely enjoined by all living beings, came
> to be parcelled by men and at last oppressed by belligerent kings, and
> worsted by their lines of fighting elephants.
>
> *sv.63 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> हिमवद्-विन्ध्य-सुस्कन्धम् सुमेरु-उदार-कन्धरम् ।
>
> himavat-vindhya-su.skandham sumeru.udAra-kandharam |
>
> गङ्गादि-सरिदापूर-मुक्ताहारणत्-तनुम् ॥७।८७।६४॥
>
> gaGgA.Adi-sarit-ApUra-mukta-AhAraNat-tanum ||7|87|64||
>
> .
>
> *.xx.*m + gaGgA.*Gangaa.River*.Adi*.&c/and.so.on*-sarit.*stream*.ApUra
> *.xx.*mukta.*free/loosed*.AhAraNant*.xx.*tanu*.thin.*m
> .
>
> *vlm.64. The great mountains of Imaus, Vindhya and Sumeru, had all their
> tops decorated with the falling streams of Ganges and others, sparkling as
> their pearly necklaces.
>
> *sv.64 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> महागहन-कच्छादि-सागर-आदर्श-मण्डलम् ।
>
> mahA.gahana-kaccha.Adi-sAgara.Adarza-maNDalam |
>
> मरु-ऊषर-स्थल-श्वेत-सुवर.अम्बर-सुन्दरम् ॥७।८७।६५॥
>
> maru-USara-sthala-zveta-suvara.ambara-sundaram ||7|87|65||
>
> .
>
> .sAgara*.sea/ocean.*Adarza*.mirror\model/type.*maNDala*.sphere/territory*.m
> maru.*desert/wasteland*.USara*.salty/saline.*sthala.*place\hill*.zveta.
> *white*.suvara*.xx.*ambara.*sky*.sundara.*beautiful/fair*.m
>
> *. *
> *vlm.65. The caves and forests, the seas and their shores, furnished it
> with beautiful scenes; and the desert and marsh lands, supplied it with
> clean linen garments.
>
> *sv.65 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
> salt; *-n.-* saline soil _MBh.&c.
>
>
> भूत-पूर्वैः परापूर्णम् परिपूतम् महार्णवैः ।
>
> bhUta-pUrvai: parApUrNam paripUtam mahA.arNavai: |
>
> अलम्कृतम् पुष्प-वनैः समारब्धम् रजोघनैः ॥७।८७।६६॥
>
> alamkRtam puSpa-vanai: samArabdham raja:ghanai: ||7|87|66||
>
> .
>
>
> paripUtam mahA.arNavai: *x *
>
> alamkRtam puSpa-vanai: *x *
>
> saMArabdham rajo-ghanai: *x*
>
> *. *
> *vlm.66. The ancient waters of the deluge, have receded to their basins,
> and left the pure inland reservoirs, decorated by flowery banks, and
> perfumed by the odorous dust of foiling flowers.
>
> *sv.66 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> नित्यम् कृषीवलैः कृष्टम् वीजितम् शिशिर.अनिलः ।
>
> nityam kRSIvalai: kRSTam vIjitam zizira.anila: |
>
> तापितम् तपनैस् तप्तैर् उक्षितम् प्रावृट्.अम्बुधिः ॥७।८७।६७॥
>
> tApitam tapanai:_taptai:_ukSitam prAvRT-ambudhi: ||7|87|67||
>
> .
>
>
> vIjita*.fanned/sprinkled-*m zizira.anila: *x *
>
> tApitam tapanais_taptair *x *
>
> ukSitam prAvRD*-a*mbudhi: *- x. *
> *vlm.67. The earth is ploughed daily by bullocks, and sown in the dewy and
> cold season; it is heated by the solar heat, and moistened by rain water.
>
> *sv.67 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater....
>
>
>
> विपुल.अग्र-स्थल-उरस्कम् पद्म-आकर-कृत-ईक्षणम् ।
>
> vipula.agra-sthala-uraskam padma.Akara-kRta-IkSaNam |
>
> सित.असित-घन-उष्णीषम् दश-आशोदर-मन्दिरम् ॥७।८७।६८॥
>
> sita.asita-ghana-uSNISam daza.AzA-udara-mandiram ||7|87|68||
>
> .
>
>
> padmAkara-kRta-IkSaNam *x *
>
> sitAsita-ghana*-u*SNISam *x *
>
> dazAzodara-mandiram *- x. *
> *vlm.68. The wide level land or plain, is its broad breast; the
> lotus-lakes its eyes, the white and black clouds are its turbane,and the
> canopy of heaven is its dwelling.
>
> *sv.68 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> लोकालोक-महाखात-वलय-उग्र.आस्य-भीषणम् ।
>
> lokAloka-mahAkhAta-valaya-ugra.Asya-bhISaNam |
>
> अनन्त-भूत-संघात-परिस्पन्द-एक-चेतनम् ॥७।८७।६९॥
>
> ananta-bhUta-saMghAta-parispanda-eka-cetanam ||7|87|69||
>
> .
>
> ananta-bhUta-saMghAta-parispandaika-cetanam
>
> .
>
> *vlm.69. The great hollow under the polar mountain, forms itswide open
> mouth; and the breathing of animated nature, makes the breath of its life.
>
> *sv.69 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> व्याप्तम् अन्तो बहिश् चैव नाना-भूत-गणैः पृथक् ।
>
> vyAptam anta:_bahi:_caiva nAnA-bhUta-gaNai: pRthak |
>
> देव-दानव-गन्धर्वैर् बहिर् अन्तस् तु कीटकैः ॥७।८७।७०॥
>
> deva-dAnava-gandharvai:_bahi:_anta:_tu kITakai: ||7|87|70||
>
> .
>
>
> nAnA-bhUta-gaNai: pRthak *– **with various groups of different beings *
>
> deva-dAnava-gandharvai*:_*bahir *- **with Demons and Choristers *
>
> antas_tu kITakai: *- but within by bugs*
>
> *. *
> *vlm.70. It is surrounded all about, and filled in its inside, by beings
> of various kinds; it is peopled by the devas, demons and men on the
> outside, and inhabited by worms and insects in its inner parts.
>
> *sv.70 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> पाताल-इन्द्रिय-रन्ध्रेषु नाग.असुर-कृमि-व्रजैः ।
>
> pAtAla-indriya-randhreSu nAga.asura-kRmi-vrajai: |
>
> सप्तस्व् अर्णव-कोशेषु नाना-जाति-जलेचरैः ॥७।८७।७१॥
>
> saptasu_arNava-kozeSu nAnA-jAti-jalecarai: ||7|87|71||
>
> .
>
> saptaso arNava-kozeSu nAnA-jAti-jalecarai:
>
> .
>
> *vlm.71. It is infested in the organic poles and cells of its body, by
> snakes, Asuras and reptiles; and peopled in all its oceans and seas, with
> aquatic animals of various kinds.
>
> *sv.71 63-71 In fact, I experienced even the farmer ploughing 'me' (the
> earth), and I experienced the burning heat of the sun and the cool flow of
> rainwater. I became the fearful space in which the Lokaloka mountains (the
> boundaries of the world) exist and I experienced the actions and the
> movements of countless beings.
>
>
>
> व्याप्तम् नदी-वन-समुद्र-दिगन्त-शैल=
>
> vyAptam nadI-vana-samudra-diganta-zaila=
>
> द्वीप-आख्य-जन्तु-विषय-स्थल-जङ्गल-ओघैः ।
>
> dvIpa.Akhya-jantu-viSaya-sthala-jaGgala-oghai: |
>
> नाना.अवली-वलित-मण्डल-कोश-खाण्डम्
>
> nAnA-avalI-valita-maNDala-koza-khANDam
>
> वल्ली.सरः सरिदरातिगण.अब्ज-खण्डैः ॥७।८७।७२॥
>
> vallI.sara: saridarAtigaNa.abja-khaNDai: ||7|87|72||
>
> .
>
> vyAptam
>
>
> *by *
>
> nadI-vana-samudra-diganta-zaila-dvIpa.Akhya-jantu-viSaya-sthala-jaGgala
> *-o*ghai:
>
> *river*-*forest*-*sea*-diganta-zaila-*Land*-*called*
> -jantu-viSaya-sthala-jaGgala*-o*gha-*s *
> *sv.72 Countless beings of different types — gods, demons, humans, animals
> and worms — filled me. I was filled with mountains, forests, etc., which
> exist on earth.
>
> *vlm.72. It is filled in all its various parts with animal, vegetable and
> mineral substances of infinite varieties; and it is plenteous with
> provisions for the sustenance of all sorts of beings.
>
>
>
>
>
>
>
>
>
>
>
>
>
> DAILY READINGS sn 3 June
>
>
>
> fm3034 1.je03-04 Overheard on the BattleField .z53
>
>
> https://www.dropbox.com/s/y3dvbwn6ook71sc/fm3034%201.je03-04%20%20Overheard%20on%20the%20BattleField%20.z53.docx?dl=0
>
> fm5080 2.jn02-03 The Connexion of Percept and Perception .z49
>
>
> https://www.dropbox.com/s/wl5y353wd9x1uvg/fm5080%202.jn02-03%20The%20Connexion%20of%20Percept%20and%20Perception%20.z49.docx?dl=0
>
> fm7088 3.je03 The Earth He Saw .z23
> https://www.dropbox.com/s/61j8akmu4vncx10/fm7088%203.je03%20The%20Earth%20He%20Saw%20.z23.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga-vasishtha
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
> +++
>
>
>
> *FM.Canto 7.87 *
> fm7087 3.je01-02 The World Within .z72
>
>
> https://www.dropbox.com/s/4jy88y74i0zna81/fm7087%203.je01-02%20The%20World%20Within%20.z72.docx?dl=0
>
>
>
>
>
> You received this message because you are subscribed to the Google Groups
> "yoga vasishtha" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to yoga-vasishth...@googlegroups.com.
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/yoga-vasishtha/6921a70c-6475-4dbd-acc4-2bfda13e1b62%40googlegroups.com
> <https://groups.google.com/d/msgid/yoga-vasishtha/6921a70c-6475-4dbd-acc4-2bfda13e1b62%40googlegroups.com?utm_medium=email&utm_source=footer>
> .
>
Jiva Das
विचित्राणाम् असंख्यानाम् भावानाम् नियतिः कुतः ।
vicitrANAm asaMkhyAnAm bhAvAnAm niyati: kuta: |
कथम् स्वभावो भावानाम् एक.रूपः स्थितो ऽचलः ॥७।१८७।१॥
katham svabhAva: bhAvAnAm eka.rUpa: sthita: acala: ||7|187|1||
.
vicitrANAm asaMkhyAnAm bhAvAnAm . of the various/marvelous countless states.of.Becoming . niyati: kuta: . whence is there a determined order? . katham svabhAva: bhAvAnAm . how is the nature of these Becomings eka.rUpa: sthita: acala: . situate in one unmoving form
?
*vlm. ... how can one paramount destiny guide the fates of these endless chains and varieties of beings? How can one uniform nature be the predominant feature of all these various kinds of beings?
*sv. In this world.appearance with all its bewildering diversity, how does the cosmic order (niyati) function?
predominant feature of all these various kinds of beings.
* vicitrANAm asaMkhyAnAm bhAvAnAm . of the various/marvelous countless conditions.of.becoming – bhAva . niyati: kuta: . whence is the destined order? . that which restrains what is So from being notSo katham svabhAva: bhAvAnAm how is there the self.becoming of these becomings . bhAva eka.rUpa: sthita: acala: . situate in one unmoving form?
सत्सु अ.संख्येषु देवेषु सूर्य एव उग्र.भाः कथम् ।
satsu a.saMkhyeSu deveSu sUrya* eva ugra.bhA: katham |
दीर्घत्वम् अथ ह्रस्वत्वम् दिवसानाम् तु किम्.कृतम् ॥७।१८७।२॥
dIrghatvam atha hrasvatvam divasAnAm tu kim.kRtam ||7|187|2||
.
being among the countless Gods
how does the sun appear so bright
?
and how is there length and shortness of the days
?
*sv.2 How is it that the sun of all the celestial bodies is so hot and who ordained that the days be long some times and short at other times?
*vlm.2. Say why is the sun so very shining among the myriads of gods, and cause is it that lengthens and shortens, the durations of days and nights (in summer and winter).
*satsu a.saMkhyeSu deveSu सत्सु असंख्येषु देवेषु – being among the countless gods . sUrya eva ugra.bhA: katham सूर्यः एव उग्र.भाः कथम् – how is the sun so fiercely shining? . dIrghatvam atha hrasvatvam divasAnAm tu kimkRtam दीर्घत्वम् अथ ह्रस्वत्वं दिवसानां तु किं.कृतम् – and how is there length and shortness of the days?
VASISHTHA said—
काकतालीय.वद् भानम् यत् परे नियतम् स्वतः ।
kAkatAlIya.vat bhAnam yat pare niyatam svata: |
यथास्थितम् यथारूपम् स्थिते तज्ञ् जगद् उच्यते ॥७।१८७।३॥
yathAsthitam yathArUpam sthite tat jagat ucyate ||7|187|3||
.
kAkatAlIya.vat bhAnam \
yat pare niyatam svata: |
yathAsthitam yathArUpam /
sthite tat jagat ucyate
.
it is like the maxim of the Crow and the palm tree. Destiny arises of itself; and the state and form it assumes is called Jagat.
kAkatAlIya.vad
like the Coconut Crow
bhAnam
yat pare niyatam svata:
yathAsthitam.as.it.is .
yathArUpam sthite . as the form when it is =
tat jagat ucyate . that is called the world.
*sv.3 VASISTHA replied: The cosmic order arises and exists in the supreme being or the infinite consciousness by sheer coincidence (as the ripe cocoanut falls when a crow coincidentally alights on it).
*vlm.3. Vasishtha replied:—Whatever the Lord has ordained at first of himself, (i. e. of his own will and wisdom); the same appearing as the fortuitous formation of chance, is called the very system of the universe.
सर्व.श क्तेर् यथा यद् यद् भाति तत्.तत् तथा.एव सत् ।
sarva.zakte: yathA yat yat bhAti tat.tat tathA eva sat |
संवित्.सारतया या यात् कथम् भातमभातताम् ॥७।१८७।४॥
saMvit.sAratayA yA yAt katham bhAtam a.bhAtatAm ||7|187|4||
.
sarva.zakte: yathA yat yat /
bhAti tat.tat tathA eva sat |
saMvit.sAratayA yA yAt \
katham bhAtam a.bhAtatAm
.
sarva.zakter yathA yad.yat bhAti tat.tat tathA eva sat . .
saMvit.sAratayA yA . which .f.. =
yAt katham . from which .n.. =
bhAtam abhAtatAm
.
*sv.4 The manner in which it is is known as the universe.
*vlm.4. All that is manifested in any manner by omnipotence, is and continues as real in the same manner; because what is made of the pith of divine will and intelligence, can never be unreal; nor is it possible for the manifest and obvious to be evanescent.
यथा स्थितम् यथा भाति चित्त्वाद् ब्रह्म चिराय यत् ।
yathA sthitam yathA bhAti cittvAt brahma cirAya yat |
तस्य भानमभा नाभम् नियतिर् अभिधमोव तत् ॥७।१८७।५॥
tasya bhAnam a.bhAna Abham niyati abhidham eva tat ||7|187|5||
.
yathA sthitam yathA bhAti /
cittvAt brahma cirAya yat |
tasya bhAnam a.bhAna Abham \
niyati abhidham eva tat
.
yathA sthitam – as it is situate . yathA bhAti cit.tvAt brahma cirAya – as it appears thru Effective.Consciousness the Immensity is . yat –
what is . tasya . of that . bhAnam . the appearance . a.bhAna Abham – without apparent.radiance = niyati.abhidham eva tat – Destiny is defined as That.
#bhAna.m . appearance, evidence, perception, vedAntas.; light, luster, L..
*vlm.5. All that is situated or appears to us in any manner, being composed of the divine intellect, must continue to remain for ever in the same manner; this appearance of creation and its disappearance in its dissolution, are both attributed to the unseen power of its destiny.
*sv. Because of the infinity and the omnipotence of consciousness, this cosmic order is seen to be endowed with intelligence. What thus exists is known as the cosmic order, niyati.
इदम् इत्थम् इदम् च इत्थम् स्वयम् ब्रhmeति भाति यत् ।
idam ittham idam ca ittham svayam brahmâ iti bhAti yat |
तत् नियtir अभिधम् प्रोक्तम् सर्ग.संहार.रूप.धृक् ॥७।१८७।६॥
tat niyati abhidham proktam sarga.saMhAra.rUpa.dhRk ||7|187|6||
.
idam ittham इदम् इत्थम् this is thus . idam ca ittham इदं च इत्थम् and this.too is thus . svayam brahmeti bhAti yat स्वयम् ब्रह्मा इति भाति यत् what itself appears as the immense – tat niyati abhidham proktam तन् नियtir अभिधं प्रोक्तम्
that is called by the Term niyati.Destiny, . sarga.saMhAra.rUpa.dhRk सर्ग.संहार.रूप.धृक् – which underlies the forms of creation and dissolution.
*vlm.6. To say this one is such and that is otherwise, is to attribute them to the manifestation of Brahma as so and so; and these formations of theirs, together with their ultimate dissolution, are called the acts of their destiny.
*sv. Because of the infinity and the omnipotence of consciousness, this cosmic order is seen to be endowed with intelligence. What thus exists is known as the cosmic order, niyati.
*jd.6 . idam ittham इदम् इत्थम् this is thus idam ca ittham इदं च इत्थम् and this is thus svayam brahmeti bhAti yat स्वयम् ब्रह्मा इति भाति यत् what itself appears as brahm – brahmic tat niyati abhidham proktam तन् नियtir अभिधं प्रोक्तम् that is given the name niyati.Destiny sarga.saMhAra.rUpa.dhRk सर्ग.संहार.रूप.धृक् – which underlies the forms of creation and dissolution.
जाग्रत्.स्वप्न.सुषुप्ताख्यम् यत् स्वतः कचनम् चिति ।
jAgrat.svapna.suSupta.Akhyam yat svata: kacanam citi |
तत् ततो ऽनन्यत् एकाच्छम् द्रवत्वम् इव वारिणि ॥७।१८७।७॥
tat tata: ananyat eka.accham dravatvam iva vAriNi ||7|187|7||
.
jAgrat.svapna.suSupta=Akhyam . known.as waking&dream&sleep =
yat svata: kacanam citi . what is Ur.own projection in Consciousness =
tat tata: ananyat . that from that is not different =
eka*accham . one purity = dravatvam iva vAriNi like the fluidity in water
.
*vlm.7. The three states of waking, sleeping and dreaming, appearing to the nature of the soul, are no way separated from it; as the fluidity and motion of water, are not otherwise than properties of the same limpid liquid.
*sv. Because of the infinity and the omnipotence of consciousness, this cosmic order is seen to be endowed with intelligence. What thus exists is known as the cosmic order, niyati.
यथा शून्यत्वम् आकाशे कर्पूरे सौरभम् यथा ।
yathA zUnyatvam AkAze karpUre saurabham yathA |
यथा औष्ण्यम् आतपे न अन्यत् जाग्रद्.आदि तथा चिति ॥७।१८७।८॥
yathA auSNyam Atape na anyat jAgrad.Adi tathA citi ||7|187|8||
.
as there is vacuity in space,
and fragrance in camphor,
and warmth in sunshine,
not other
Waking, Dreaming, and Sleeping are known as states of manifesting Consciousness
.
*vlm.p.8 As emptiness is the property of air and warmth of the sunshine, and as scent is the quality of camphor, so the states of waking, sleeping and dreaming belong to the nature of the soul and are inseparable from it.
सर्ग.प्रलय=नाम्नि एक.प्रवाह.अनन्य.सत्तया ।
sarga.pralaya=nAmni eka.pravAha*ananya.sattayA |
चित्.मात्र.गगन आत्म=एक.ब्रह्मा.आत्मनि एव संस्थितम् ॥७।१८७।९॥
cit.mAtra.gagana Atma=eka.brahmA*Atmani eva saMsthitam ||7|187|9||
.
sarga.pralaya=nAmni
eka.pravAhAnanya.sattayA
cinmAtra.gagana Atma=eka.brahmA*Atmani eva saMsthitam . .
*vlm.9. Creation and dissolution follow one another, in the one and same current of the Divine Intellect; which in its vacuous form, subsists in the vacuous spirit of Brahma.
*vlm.p.9 Creation and dissolution follow one another in the one and the same current of Divine Consciousness which, in its empty form, exists in the empty spirit of brahman. *vlm.p.14 Natural philosophers who know all nature use the word nature to describe the uniform state of things for a whole kalpa age, measuring only a moment of brahma. 15 The one soul (consciousness) is diversified into a hundred varieties of living beings. Every portion of this general intelligence retains the same reasoning like its original, without forsaking its nature. 16 Some of the intelligences that belong to and manifest themselves in the supreme Intelligence of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} imagine to assume to themselves some embodied forms, in utter ignorance of their intellectual natures.
*sv. Because of the infinity and the omnipotence of consciousness, this cosmic order is seen to be endowed with intelligence. What thus exists is known as the cosmic order, niyati.
#vah – to bear.along #pravah #pravAha.H, #pravAhA – a current, flow; a stream. •.• #pravahemUtrika . "pissing in a river", acting uselessly, pAN.2.1,47 Sch., MW. (A metahor with much broader implications.**)
#sargapralayanAmni
#cinmAtragaganAtmaikabrahmAtman
#cinmAtra.gagana Atma
सर्गः अयम् इति तत् बुद्धम् क्षणम् यत् कचनम् चितः ।
sarga: ayam iti tat buddham kSaNam yat kacanam cita: |
कल्पः अयम् इति तत् बुद्धम् क्षणम् तत् कचनम् चितः ॥७।१८७।१०॥
kalpa: ayam iti tat buddham kSaNam tat kacanam cita: ||7|187|10||
.
sarga: ayam iti tat buddham
kSaNam yat kacanam cita: |
kalpa: ayam iti tat buddham
kSaNam tat kacanam cita: .
.
"This is a sarga.Creation",
what is so realized at.once becomes projected Consciousness;
"This is a kalpa.Age",
what is so realized at.once becomes projected Consciousness
.
* This is an example of deza.kAla "Place&Time" (too often mistranslated as "space.time". Here the deza.place is a sarga.Creation.
*vlm.p.10 What is believed to be creation is only a momentary flash of Divine Consciousness. That which is thought to be a period of a kalpa age is only a transient reflection of the light of Divine Consciousness.
*sv. A momentary movement in consciousness...
*vlm. ... a momentary flash of the Divine Intellect ...
तत् कालः तत् क्रिया तत् खम् देश.द्रव्य*उदय.आदि तत् ।
tat kAla: tat kriyA tat kham deza.dravya*udaya.Adi tat |
यत् स्वप्न* इव चित्.मात्र.कचनम् स्व.स्वभावतः ॥७।१८७।११॥
yat svapna* iva cit.mAtra.kacanam sva.svabhAvata: ||7|187|11||
.
tat kAla: tat kriyA tat kham
deza.dravya*udaya.Adi tat |
yat svapna* iva cit.mAtra.kacanam sva.svabhAvata: .
.
That is Time
.
That is Action
.
That is your space
.
That gives.rise.to Place, and Substance
which is like a dream projected in Consciousness thru its own innate nature
.
*sv.11 Similar movement of energy in consciousness alone is known as time, action, space, substance, etc.
*vlm.11. The sky and space and the things and actions, that come to our knowledge at any time; are as mere dreams occuring unto us, by a flash of the glaring nature of the Divine Intellect.
*vlm.11 Sky, space, things and actions that come to our knowledge at anytime are like mere dreams occurring to us by a flash of the shining nature of Divine Consciousness. *jd.11 . tat kAlas . That is Time. tat kriyA . That is Action. tat kham . That is (personal) space. deza.dravya*udaya.Adi tat . That gives.rise.to Place, Substance, and the like yat svapne iva . which, as in dream cinmAtra.kacanam . is a projection made.of Consciousness sva.svabhAvata: . out.of its own innate state.
रूपालोक.मनस्कार.देश.काल.क्रिया.आदि तत् ।
rUpAloka.manaskAra.deza.kAla.kriyA*Adi tat |
चित्त्वम् कचति चित्.व्योम्नि यत् नाम.अन्.आकृति स्वतः ॥७।१८७।१२॥
cittvam kacati cit.vyomni yat nAma*an.AkRti svata: ||7|187|12||
.
rUpAloka.manaskAra.deza.kAla.kriyA*Adi –
form.sight/light.mentation.place.time.action.&c tat –
that cittvam kacati cit.vyomni चित्त्वं कचति चिद्ऽव्योम्नि –
Consciousness itself projects in the consciousness.sky yan nAma*anAkRti svata: यन्नामअनाक्ऱ्ति स्वतः –
as what is.called anAkrti Formlessness (itself).
*sv.12 Even form, sight and the thought concerning these are but movement of energy which arises of its own accord in consciousness which is formless.
*vlm.12. The sights of things and the eternal thoughts, and whatever occurs at any time or place; are all presented unto us by our minds, from their formless shapes or ideas in the vacuous intellect of God. (The mind derives the formal images, from their ideals subsisting in the Divine Intellect).
*vlm.12 The sights of things, eternal thoughts, and whatever else occurs at anytime or in any place are all presented to us by our minds from their formless shapes or ideas in the empty intellect {Chit.Consciousness/Buddhi.Intellect.jd} of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}. *jd.12 . rUpAloka.manaskAra.deza.kAla.kriyA*Adi – form.sight/light.mentation.place.time.action.&c tat . that cittvam kacati cit.vyomni चित्त्वं कचति चिद्ऽव्योम्नि – Consciousness itself projects in the consciousness.sky yan nAma*anAkRti svata: यन्नामअनाक्ऱ्ति स्वतः – as what is.called AnAkrti Formlessness (itself).
यत् यथा कचितम् कालम् यत् किम्चित्.कल्पितम् तथा ।
तेन एव इयम् हि नियतिः इtir अपि आकाश.रूपकम् ॥७।१८७।१३॥
yat yathA kacitam kAlam yat kimcit.kalpitam tathA |
tenaiveyam hi niyati: iti api AkAza.rUpakam ||7|187|13||
.
what is in this way projective Time
what is anything measured thus
therefore is just this ordered Destiny
known also as a Space.formation
.
*vlm.13. Whatever is thus manifested by the mind or designed by it at any time, the same is termed its destiny, which is devoid of any form like the formless air.
*vlm.p.13. Whatever is manifested by the mind or designed by it at anytime is called its destiny, which is devoid of any form like the formless air.
*sv.13 Whatever arises in this manner is known as the character of the respective substance: this has come to be known as the cosmic order.
* yat yathA kacitam kAlam . what in this way is projective Time yat kimcit.kalpitam tathA . what is anyhow measured thus tena eva iyam hi niyati: . is therefore just this ordered Destiny iti api AkAza.rUpakam . even so is a Space.formation.
आ.कल्प.आख्यम् निमेषम् यत् कचनम् च एक.रूपकम् ।
A.kalpa.Akhyam nimeSam yat kacanam caika.rUpakam |
स्वाभाविकाः स्वभावम् तम् प्राहुः प्रसृत.बुद्धयः ॥७।१८७।१४॥
svAbhAvikA: svabhAvam tam prAhu: prasRta.buddhaya: ||7|187|14||
.
A.kalpa.Akhyam yat . what is called a kalpa . nimeSam – is an eyeblink . kacanam ca . and a projection . eka.rUpakam . as a unified formation = svAbhAvikA: . its innate elements . svabhAvam tam prAhu: . are said to be its Svabhâva.nature.
#prasRta
#svabhAva
#svAbhAvika
*sv.14 Essentially, a moment and an epoch are similar movements of energy in the infinite consciousness.
*vlm.14. The uniform state of things for a whole kalpa age, measuring but a moment of Brahma; is what is expressed by the word nature, by natural philosophers that know all nature.
##sR .> #sRta .> #prasRta. . streamed or broken forth, spread, extensive, wide.spread, common, usual +
एकस्य संवित्.मात्रस्य पदार्थ.शतता तथा ।
ekasya saMvit.mAtrasya padArtha.zatatA tathA |
यथा इदम् संवित्.अंशस्य रूपम् स्वम् स्वम् अन्.उज्झ.तः ॥७।१८७।१५॥
yathA idam saMvit.aMzasya rUpam svam svam an.ujjha.ta: ||7|187|15||
.
ekasya saMvin.mAtrasya . from one Awareness.measure padArtha.zatatA . there are hundreds of hundreds of things tathA . thus yathA . as idam saMvid.aMzasya rUpam svam . this Form if an Awareness.bit is its own svam an.ujjha.ta: . its own because not rejected.
#ujjh #ujjha . quitting, abandoning. #anujjhatas – from not quitting,
??? anujjhita:
*sv.15 They both arise naturally in consciousness and are therefore regarded as nature or the cosmic order.
*vlm.15. The one soul.consciousness or universal intelligence (of God), is diversified into a. hundred varieties of living beings; and every portion of this general intelligence, retains the same intellection like its original, without forsaking its nature (Note. As the one element of fire, diversifies itself into many forms of sparks, without losing its properties of heat and burning).
*jd.15 . ekasya saMvin.mAtrasya . from one Awareness.measure padArtha.zatatA . there are hundreds of hundreds of things tathA . thus yathA . as idam saMvid.aMzasya rUpam svam . this Form if an Awareness.bit is its own svam an.ujjha.ta: . its own because not rejected.
संवित्.मये संविदः याः कचति इव परे तथा ।
saMvit.maye saMvida: yA: kacati iva pare tathA |
ताभिः तेषाम् स्व.देहानाम् यासाम् सा कलना कृता ॥७।१८७।१६॥
tAbhi: teSAm sva.dehAnAm yAsAm sA kalanA kRtA ||7|187|16||
.
saMvin.maye saMvida: yA:
kacati iva pare
tathA
tAbhi: teSAm sva.dehAnAm yAsAm
sA kalanA kRtA – .
#kalanA
*sv.16 In this manner, in the one consciousness countless substances arise with their own characteristics.
*vlm.16. The intelligences that appertain to and manifest themselves, in the supreme intelligence of God, do some of them imagine to assume to themselves some embodied forms, in utter ignorance of their intellectual natures.
चित् उर्वी सलिलम् तेजः स्पन्दः शून्यत्वम् एव च ।
cit urvI salilam teja: spanda: zUnyatvam eva ca |
प्रत्येकम् आकरः तु एषाम् तानि स्वप्न* इव.अम्बरम् ॥७।१८७।१७॥
pratyekam Akara: tu eSAm tAni svapna* iva*ambaram ||7|187|17||
.
cit urvI salilam teja: .
Consciousness is Earth, Water, Fire
spanda: zUnyatvam eva ca –
as.well.as Spanda Vibrancy and the state of Void Air and Space .Q.
pratyekam –
severally
Akara: tu eSAm –
but formation of these
tAni svapna iva*ambaram –
they are like the sky in a dream.
*vlm.17. The earth, air, water and fire and vacUm, are severally the receptacles of many properties; but it is the vacuous intellect which is the great repository of these, that appear as dreams hovering all about it.
*sv.17 Thus, for instance, the earth is endowed with solidity and firmness and is able to support living beings — that is its characteristic in the cosmic order.
तत्र स.प्रतिघस्य.अस्य कठिनस्य.आकरः महान् ।
tatra sa.pratighasya*asya kaThinasya*Akara: mahAn |
भू.पीठम् जनता.धारः राजन् राजा इव राजते ॥७।१८७।१८॥
bhU.pITham janatA.dhAra: rAjan rAjA iva rAjate ||7|187|18||
.
tatra sa.pratighasya*asya
kaThinasya*Akara: mahAn
bhU.pITham janatA.dhAra: rAjan rAjA iva rAjate .
.
*vlm.p.18 Consciousness is the vast receptacle that receives all tangible and solid bodies. This spacious earth with all the population on its surface is seated in the midst of it.
अपाम् अब्धिः प्रधानानाम् तेजसाम् एष* भास्करः ।
स्पन्दस्य पवनः व्योम शून्यताया* जगत् गतम् ॥७।१८७।१९॥
apAm abdhi: pradhAnAnAm tejasAm eSa* bhAskara: |
spandasya pavana: vyoma zUnyatAyA* jagat gatam ||7|187|19||
.
apAm abdhi:
pradhAnAnAm
tejasAm eSa* bhAskara:
spandasya pavana:
vyoma zUnyatAyA jagat gatam . .
*vlm.19. It has a place for the vast body of waters, or the great ocean in it; and affords a seat to the sun—the source of light; it has a space for the course of the winds, and a vacUm containing all the worlds in it.
*sv. Even so, it is the same in the case of the five elements, etc., including the sun.
#dhA . #pradhA . #pradhAna.m . a chief thing or person, the most important or essential part of anything; <AtmajJAna.pradhAnAnAm idam eva> y3008.008; (*pradhAna.x. . (comp..) . the principal or first, chief, head of . *indrapradhAna . a hymn to Indra ; *prayogapradhAna . having practice as its essential part, chiefly practical; •• #pradhAna . "the Originator", primary germ, original source of the material universe (in sAMkhya <#prakRti> q.v.) •• chief Companion of a king or noble • (in gram.) the principal member of a compound (opp. to #upasarjana q.v.); •• . chief, main; pre.eminent in (tena); better than or superior to (tasmAt). .. y1.030.027 •• •• #prAdhAnya.m . predominance, prevalence; .beg.comp..; #prAdhAnyena, #prAdhAnyAt, and #prAdhAnyatas .ind.. in regard to the highest object or chief matter, chiefly. mainly, summarily (#pradhAnastuti.: . chiefly praised); . m. . a chief or most distinguished person. ..
पञ्चानाम् इति भूतानाम् आकरत्वेन संविदः ।
paJcAnAm iti bhUtAnAm Akaratvena saMvida: |
पञ्च तानि उचिता* ब्राह्म्यः प्रश्नः किम् भास्करम् प्रति ॥७।१८७।२०॥
paJca tAni ucitA* brAhmya: prazna: kim bhAskaram prati ||7|187|20||
.
paJcAnAm iti bhUtAnAm
Akaratvena saMvida:
paJca tAni ucitA brAhmya: prazna: kim bhAskaram prati
*vlm.20. It is the reservoir of the five elements, which are the quintuple principles of our knowledge; and it being thus the container of the quintessence of Brahma, what is seen or anything else before it.
*sv. Even so, it is the same in the case of the five elements, etc., including the sun.
#kR #AkR #Akara.: . one who scatters i.e. distributes abundantly RV. Ii, 51, 3; v, 34, 4; vIi, 33, 5 • accumulation, plenty, multitude R.&c • (end.comp. .A MBh. Ii, 1657, 16215) • a mine, Mn.&c • a rich source of anything, sAh. • place of origin, origin.
बुधा संवित् चित् इति उक्ता सर्वगा सर्व.रूपिणी ।
budhA saMvit cit iti uktA sarvagA sarva.rUpiNI |
सर्वत्र स्व.महिम्ना एषा सर्वेण एव अनुभूयते ॥७।१८७।२१॥
sarvatra sva.mahimnA eSA sarveNaiva anubhUyate ||7|187|21||
.
budhA saMvic cit iti uktA
the Samvid Awareness of the wise is said to be Chit Consciousness,
sarvagA sarvarUpiNI
that goes everywhere, that takes all forms
sarvatra sva.mahimnA
everywhere by its own.glory
eSA sarveNa*eva anubhUyate
it is indeed experienced by all.
*vlm.21. The learned call this intelligence as the intellect and omniscience; it is omiform uniformed and all.pervading, and is perceived by all owing to its greatness and its great magnitude.
*sv. Even so, it is the same in the case of the five elements, etc., including the sun.
ब्रह्मा.आत्मा ब्रह्म.बालः अयम् स्व.संवित्.स्फुरणाम् इमाम् ।
brahmA*AtmA brahma.bAla: ayam sva.saMvit.sphuraNAm imAm |
व्योम.आत्म.क्षौम.भू.नाम्नी स्फारयtir अम्बर.आकृतिः ॥७।१८७।२२॥
vyoma.Atma.kSauma.bhU.nAmnI sphArayati ambara.AkRti: ||7|187|22||
.
the self of the brahman.Immensity
is the child brahmA
sva.saMvit.sphuraNAm imAm
this expansion into self.awareness
brahmA*AtmA brahma.bAla: ayam sva.saMvit.sphuraNAm imAm | vyoma*Atma.kSauma.bhU.nAmnI
vyoma.sky.self.blanket called bhU
sphArayati ambara*AkRti:
overspreads the shape of the sky
*vlm.22. Brahmá the son or offspring of Brahma; is the selfsame Brahma himself; who by expanding his intelligence, has expanded the vacUm under the name of firmament; and as an awning of silk in cloth. (In fact nothing was made by the father but by the son).
*sv. Even so, it is the same in the case of the five elements, etc., including the sun.
#kSauma – mf(ई)n. (fr. क्षुमा ; क्षोम Un2. i , 138), made of linen , linen; mn. अट्ट (an airy room on the top of a house , apartment on the roof , back of an edifice , fortified place in front of a building , building of a particular form W. ; cf. क्षोम) L.
सा यदा एतत् तथा एतत् च चिर.मत्.त्यज.संविदा ।
sA yadA etat tathA etat ca cira.mat.tyaja.saMvidA |
तदा तत् अङ्गस्य अर्क.आदेः ना अतः न उत्पादि चञ्चलम् ॥७।१८७।२३॥
tadA tat aGgasya arka.Ade: nA ata: na utpAdi caJcalam ||7|187|23||
.
sA yadA etat
tathA etat ca ciramattyaja.saMvidA
tadA tat aGgasya*arka.Ade: na ata: na utpAdi caJcalam
*vlm.23. When delusion rules over the intellect of Brahmá and over the subtile and gross matters; then how is it possible for other things, what are but parts of them, to stand good in law.
*sv. Even so, it is the same in the case of the five elements, etc., including the sun.
संकल्प.पूर्व.मशक.जालवत् धिष्ण्य.चक्रकम् ।
saMkalpa.pUrva.mazaka.jAlavat dhiSNya.cakrakam |
आवर्त.वर्तिना भाति चित्.व्योम इदम् च दृश्यवत् ॥७।१८७।२४॥
Avarta.vartinA bhAti cit.vyomedam ca dRzyavat ||7|187|24||
.
saMkalpa.pUrva.mazaka.jAlavad –
like a concept.full=mosquito.cloud
dhiSNya.cakrakam –
a whirl of attention
Avarta.vartinA bhAti cit.vyoma*idam ca dRzyavat
x.
*sv.24 The stellar sphere revolves like a wheel, again on account of the movement of energy that arises in consciousness.
*vlm.24. It is simply by his will (and without any external appliance), that this god Brahma stretched the network of the universe, as a spider weaves its web out of itself; it revolves like a disc or wheel in the air, and whirls like a whirlpool in the hollow depth of the intellect, appearing as it were a sensible sphere in the heavens.
#maz – to hum buzz .> #mazaka –m.. a mosquito, gnat, any fly that bites or stings.
#dhiS – to sound .> #dhiSNya .adj.. mindful, attentive, benevolent, liberal ( azvins) rv • –m.. a Ved. side.altar •• #dhiSNyA .f.. a meteor • .n.. site, place, abode • the seat of a god i.e. a quarter of the sky.
तत्र प्र.भास्वराः केचित् केचित् अपि अल्प.भास्वराः ।
tatra pra.bhAsvarA: kecit kecit api alpa.bhAsvarA: |
केचित् च अ.भास्वर.आभाताः पदार्थाः चित्र.रूपिणः ॥७।१८७।२५॥
kecit ca a.bhAsvara*AbhAtA: padArthA: citra.rUpiNa: ||7|187|25||
.
there some are brilliantly bright
while some are hardly bright at.all
and some without projected light
:
they're things like forms in a painting
.
tatra pra.bhAsvarA: kecit kecit api alpa.bhAsvarA: | kecit ca a.bhAsvara*AbhAtA:
padArthA: citra.rUpiNa:
.
*vlm.p.25 This sphere presents some bodies of great brightness and others of a lesser light. Some are scarcely visible to us and all appear like figures in a painting.
पदार्थ.जातम् तु एतावत् न जातम् न च दृश्यते ।
padArtha.jAtam tu etAvat na jAtam na ca dRzyate |
ज्ञस्य अ.जातम् इदम् भाति खम् आत्मा स्वप्न.दृश्यवत् ॥७।१८७।२६॥
jJasya a.jAtam idam bhAti kham AtmA svapna.dRzyavat ||7|187|26||
.
padArtha.jAtam tu etAvan –
but the happening of things in such a way
na jAtam na ca dRzyate –
has not happened nor is it see/known
jJasya*a.jAtam idam bhAti
kham AtmA svapna.dRzyavat . .
*sv.26 Diverse are the characteristics of these diverse objects in this world.appearance.
*vlm.26. All created objects appear in this manner and those that are not created never appear to view; but they all appear as visions in a dream, to the sight of the learned.
चित्.मात्रम् आत्मा सर्व.ईशः सर्व एव अति.दृश्यवत् ।
cit.mAtram AtmA sarva.Iza: sarva eva ati.dRzyavat |
नश्यति इव विदेहे स्वे न च भाति न नश्यति ॥७।१८७।२७॥
nazyati iva videhe sve na ca bhAti na nazyati ||7|187|27||
.
cin.mAtram AtmA
The Self is a measure of Consciousness.
sarveza: sarva eva ati.dRzyavat
The Lord of All is like the overseer of everything.
nazyati iva videhe sve
na ca bhAti na nazyati
neither appears not disappears
*sv.27 In reality, however, these have not really been created as objects.
*vlm.27. The intellect is the selfsame soul, and the Lord of All, and the seeming visibles are all really invisible; they are all evanescent for their want of lasting bodies; and neither are they visible by themselves, nor are they ever perceptible to or seen by us.
स्वप्न.दर्शन.वत् भाति यत् चित्.व्योम चित्.अम्बरे ।
svapna.darzana.vat bhAti yat cit.vyoma cit.ambare |
चित्.व्योमत्वात् ऋते रूपम् तत् अस्य जगतः कुतः ॥७।१८७।२८॥
cit.vyomatvAt Rte rUpam tat asya jagata: kuta: ||7|187|28||
.
svapna.darzanavat bhAti –
it shines like a dream.appearance
yat
cit.vyoma . Conscious.sky
cit.ambare . in Conscious.space
cit.vyomatvAt Rte
rUpam tat asya jagata: kuta: . whence is that form of this world?
*sv.28 It is the infinite consciousness alone that appears as all these.
*vlm.28. The vacuous intellect, sees these as its dreams in the great vacuity of the intellect, and this world being no other than a phenomenon of the vacuous intellect, can have no other form than that of mere vacUm.
यत् यथा स्फुरितम् तस्य यावत् सत् तम् स्फुरत् वपुः ।
yat yathA sphuritam tasya yAvat sat tam sphurat vapu: |
तत् स्वभावि.नियति.आख्यैः शब्दैः इह निगद्यते ॥७।१८७।२९॥
tat svabhAvi.niyati.Akhyai: zabdai: iha nigadyate ||7|187|29||
.
yat yathA sphuritam –
what is thus manifest
tasya . of that
yAvat
sat
tam sphurat vapu:
tat
svabhAvi.niyati.Akhyai: zabdai: iha
nigadyate . .
*sv.29 The manner in which they appear to exist as long as they do exist is known as nature or the cosmic order, niyati.
*vlm.29. Whatever is manifested by the intellect in any manner, the same is called its form and body; and the countenance of that manifested form for a certain period, is termed its nature or destiny.
*var. KG yat vyathA ...
#gad cl.1 P. °dati (perf. jagAda ; aor. agadIt [ Bhat2t2. xv , 102] or agAdIt Pa1n2. 7.2 , 7) , to speak articulately , speak , say , relate , tell anything (acc.) to any one (acc.) MBh. R. &c : cl.10 P. gadayati , to thunder Dha1tup. xxxv , 8 : Desid. jigadiSati , to intend or wish to speak or tell MBh. xI , 1604 ; ([cf. Lith. gadijos , zadas , zodis , giedmi ; Pol. gadae4 ; Hib. gadh.]) #nigad – ni>gad . P. .gadati , (aor. ny.agadIt Bhat2t2. ) , to recite , proclaim , announce , declare , tell , speak S3rS. MBh. R. &c ; • to call (esp. Pass. .gadyate , to be called or named) MBh. Ka1v. Sus3r. &c : Caus. .gAdayati , to cause to reciteS3a1n3khS3r. : Intens. .jAgadyate , (with pass. meaning) to assert firmly or repeatedly Sarvad. #gAdh #gAdha #agAdha. . not shallow, deep, unfathomable; agAdha: . a hole, chasm; N. of one of the five fires at the `svadhAkAra hariv.
गगन अङ्गस्य सत्ता अन्तः शब्द.तत्.मात्र.कल्पया ।
कुशूल.बीज.अङ्कुरवत् तिष्ठति आशान्त.रूपिणी ॥७।१८७।३०॥
gagana aGgasya sattA anta: zabda.tat.mAtra.kalpayA |
kuzUla.bIja*aGkuravat tiSThati AzAnta.rUpiNI ||7|187|30||
.
gagana aGgasya sattA anta:
zabda.tat.mAtra.kalpayA
kuzUla=bIja*aGkuravat – as in seeds the shoots in a nursery
tiSThati AzAnta.rUpiNI . remaining invisible in form.
*sv.30 Within the infinite space is the root.element of sound hidden, like a sprout in a seed.
*vlm.30. The first manifestation of the divine intellect, in the form of vacUm and as the vehicle of sound; became afterwards the source of the world, which sprouted forth like a seed, in the great granary of vacuity. (The conveying of sound and the containing of worlds are the nature of vacUm).
#kuz . kuzyati , to embrace , enfold dhAtup. xxvi , 109 (v.l. kus). #kuzUla.: – a storeroom for rice or grain; granary.
सम्पद्यते तत* इदम् इति इयम् रचन ईहया ।
sampadyate tata* idam iti iyam racana IhayA |
कृता सा मुग्ध.बोधाय मूखैः विरचिता मुधा ॥७।१८७।३१॥
kRtA sA mugdha.bodhAya mUkhai: viracitA mudhA ||7|187|31||
.
sampadyate tata: . there is produced from that . idam iti . "this" =
iyam racana IhayA
kRtA sA
mugdha.bodhAya
mUkhai:
viracitA mudhA . .
*sv.31 From this, foolish people have spun theories concerning a material creation for the entertainment of other fools.
*vlm.31. But the account given of the genesis of the world, and of the creation of things one after the other, are mere fabrication of sages for instruction of the ignorant, and has no basis on truth. (Because no reason can be assigned for the Lord's production of the material world).
न अस्तम् एति इह न उदेति तत् कदाचन किम्चन ।
na astam eti iha na udeti tat kadAcana kimcana |
शिला.जठरवत् शान्तम् इदम् नित्यम् सत् अपि असत् ॥७।१८७।३२॥
zilA.jaTharavat zAntam idam nityam sat api asat ||7|187|32||
.
न अस्तम् एति इह न उदेति तत् कदाचन किम्चन ।
शिला.जठरवत् शान्तम् इदम् नित्यम् सत् अपि असत् ॥७।१८७।३२॥
na astam eti . whatever does not come to setting =
iha.here/in.this.world . na udeti tat – does not arise as That =
kadAcana kimcana . anywhen anyhow +
zilA.jaTharavat zAntam idam nityam sat api asat – rock.solid, quiet, this is always really unreal.
*sv.32 Nothing ever comes into being nor does anything cease to be; what is exists firmly established in the supreme peace like the center of a rock.
*vlm.32. There is nothing that is ever produced of nothing, nor reduced to nothingness at any time; all this is as quiet and calm as the bosom of a rock, and ever as real as it is unreal.
यथा अवयविनः न अन्तः सदा एव अवयव.अणवः ।
yathA avayavina: na anta: sadA eva avayava*aNava: |
न अस्तम् यान्ति न च उद्यान्ति जगति आत्म.पदे तथा ॥७।१८७।३३॥
na astam yAnti na ca udyAnti jagati Atma.pade tathA ||7|187|33||
.
yathA avayavina: na anta:
sadA eva avayava*aNava:
na astam yAnti na ca udyAnti .
they do not come to rest nor do they arise
jagati Atma.pade tathA
.
*sv.33 Just as in the case of one who has limbs and organs, there is constant renewal of the cells (atoms) constituting those organs endlessly, even so there is no end to the existence of universes in the supreme being.
*vlm.33. As there existed no separate body before, so there can be no end of it also; all things exist as inseparable infinitessimal with the spirit of God, and can therefore neither rise nor set in it where they are always present.
ब्रह्म व्योम्नि जगत्.व्योम व्योम व्योम्नि इव विद्यते ।
brahma vyomni jagat.vyoma vyoma vyomni iva vidyate |
तत् कथम् किल संशुद्धम् अस्तम् आयाति उदेति वा ॥७।१८७।३४॥
tat katham kila saMzuddham astam AyAti udeti vA ||7|187|34||
.
brahma vyomni . the Brahman Immensity in the spacious sky
jagad.vyoma . is the world.sky.
vyoma vyomni iva . like sky in sky
vidyate . it is see/known.
tat katham kila . how then does it
saMzuddham astam AyAti udeti vA
*vlm.34. The vacuous world existing in vacUm of the divine spirit, is a pure vacuity or blank only; how is it possible then to rise or set in it, or go beyond it to rise or set elsewhere.
*sv.34.35 The infinite consciousness becomes aware of a part of its own being and thus awareness arises in it. This is followed by the notion of relationship, the word and its corresponding object.
तस्य अनन्त.प्रकाश.आत्म.रूपस्य आतत.चित्.मणेः ।
tasya ananta.prakAza.Atma.rUpasya Atata.cit.maNe: |
सत्ता.मात्र.आत्म.कचनम् यत् अजस्रम् स्वभावतः ॥७।१८७।३५॥
sattA.mAtra.Atma.kacanam yat ajasram svabhAvata: ||7|187|35||
.
tasya*ananta.prakAza*Atma.rUpasya –
of that boundlessly radiant self.form
Atata.cinmaNe:
sattA.mAtra*Atma.kacanam
yat
ajasram svabhAvata: . .
*vlm.35. What is the world, but a ray of the ever shining gem of divine intellect; before whose omniscience, every thing shines for ever in its own light and nature.
*sv.34.35 The infinite consciousness becomes aware of a part of its own being and thus awareness arises in it. This is followed by the notion of relationship, the word and its corresponding object.
तदात्मना स्वयम् किम्चित् चेत्यताम् इव गच्छति ।
tadAtmanA svayam kimcit cetyatAm iva gacchati |
अ.गृहीत.आत्मकम् संवित् ऊहा.मर्शन.सूचकम् ॥७।१८७।३६॥
a.gRhIta*Atmakam saMvit UhA.marzana.sUcakam ||7|187|36||
.
tadAtmanA svayam kimcit
cetyatAm iva gacchati –
as.if to the state of conception goes
agRhIta*Atmakam saMvid
UhA.marzana.sUcakam . .
*sv.36 Since this awareness is endowed with the faculty to observe and examine what it observes, it is recognised as consciousness.
*vlm.36. The Divine spirit though unknown to all, makes itself some what conceivable to us in our consciousness of it, and in our thinkableness of it, and by means of our reasoning and reflection.
भावि.नाम.अर्थ.कलनैः किम्चित् ऊहित.रूपकम् ।
bhAvi.nAma.artha.kalanai: kimcit Uhita.rUpakam |
आकाशात् अणु शुद्धम् च सर्वस्मिन् भावि.बोधनम् ॥७।१८७।३७॥
AkAzAt aNu zuddham ca sarvasmin bhAvi.bodhanam ||7|187|37||
.
bhAvi.nAmArtha.kalanai:
kimcit Uhita.rUpakam . somewhat changed in formation
AkAzAt
aNu zuddham ca
sarvasmin bhAvi.bodhanam . .
#Uh #Uhita . changed, modified.
#bhAvi
#bhAvibodhana
*vlm.37. We can get some knowledge of it by our reason, as we can draw inferences of future events by means of our reasoning; this knowledge or rarer than that of the subtile element of air, and fainter than our prescience into the future of all thing.
*sv. Out of this mass of consciousness arise jiva and all the rest of it. However, at this stage it is still not individualised, for want of ignorance. But when ignorance arises in it, then it is turned towards samsara.
ततः सा परमा सत्ता सती तत् चेतन उन्मुखी ।
tata: sA paramA sattA satI tat cetana unmukhI |
चित् नाम.योग्या भवति किम्चित् लभ्यतया तया ॥७।१८७।३८॥
cit nAma.yogyA bhavati kimcit labhyatayA tayA ||7|187|38||
.
tata:
sA paramA sattA that highest state of being
satI tac=cetana unmukhI being That effectively awakened
cin.nAma.yogyA
bhavati
kimcit labhyatayA tayA . .
#taccetanonmukhI . tac=cetana unmukhI
*vlm.38. Then this transcendental essence of the divine spirit, being about to reflect in itself, becomes the thinking principle called the intellect, which is somewhat intelligible to us.
*sv. Out of this mass of consciousness arise jiva and all the rest of it. However, at this stage it is still not individualised, for want of ignorance. But when ignorance arises in it, then it is turned towards samsara.
घन.संवेदनात् पश्चात् भावि.जीव.आदि.नामिका ।
ghana.saMvedanAt pazcAt bhAvi.jIva.Adi.nAmikA |
सा भवति आत्म.कलना यत् भवन्ती परम् पदम् ॥७।१८७।३९॥
sA bhavati Atma.kalanA yat bhavantI param padam ||7|187|39||
.
ghana.saMvedanAt pazcAt –
after the thickening of the awareness bhAvi.jIva.Adi.nAmikA –
as beings called the living jIva &c sA bhavati Atma.kalanA –
it becomes a self.imagining yad bhavantI param padam –
which is the becoming of the perfect state.
*vlm.39. Having then the firm conviction of its consciousness in itself, it takes the name of the living soul, which is known by the title of Anima, meaning the supreme spirit or soul.
*sv. Out of this mass of consciousness arise jiva and all the rest of it. However, at this stage it is still not individualised, for want of ignorance. But when ignorance arises in it, then it is turned towards samsara.
#bhU .> #bhAvin . adj. . becoming, existing, wont to be (often end.comp); about to be, future, inevitable (often used as fut. tense of >bhU); as one ought to be, capable (in abhAvin); (end.comp) being possessed of; [having the property of]; attached to (e.g. hari.bh); manifesting, showing; furthering, blessing (cf. loka.bh); beautiful, illustrious; — m. . N. of every vowel except <a> and <A> (prob. as"liable to become the corresponding semivowel"); N. of the Sudras in Plaksha.dvipa; — bhAvinI . f. . a noble or beautiful woman; a wanton woman — #* .> #bhAvinI – courtesan, geisha, wanton woman. • #bhAvitvam – the state of being, becoming forthcoming, &c.
* ghana.saMvedanAt pazcAt . after the thickening of the awareness bhAvi.jIva.Adi.nAmikA . as beings called the living jIva &c sA bhavati Atma.kalanA . it becomes a self.imagining yad bhavantI param padam . which is the becoming of the perfect state.
गर्भ.आकृत्य स्थिता अन्.आख्या चित् आकाश.अपिधानताम् ।
garbha*AkRtya sthitA an.AkhyA cit AkAza*apidhAnatAm |
सम्.प्रति तु अति.शुद्धस्य पदस्य अनन्य.रूपिणी ॥७।१८७।४०॥
sam.prati tu ati.zuddhasya padasya ananya.rUpiNI ||7|187|40||
.
garbhA AkRtya sthitA anAkhyA
cit.AkAza*apidhAnatAm – the state of covering of Conscious Space =
sam.prati tu
ati.zuddhasya padasya . of the super.pure state
ananya.rUpiNI . a different form.
*vlm.40. This living soul embodied in itself the nameless avidyá or ignorance, which shrouded the atmosphere of its intellect, and superceded the title of the pure intelligence. (The living soul jivátmà is involved in ignorance máyá, of its original state of Chiddáta or the intelligent soul).
*sv. It is filled with the unborn elements.
#dhA .> #apidhA .> #apidhAna .n.. placing upon covering (.tA, .tva) ; a cover , a cloth for covering RV. &c.; a lid BhP. ; a bar Kum. ; #apidhAnI . a cover.
स्वता एक.भावना.मात्र.सार=संसरण*उन्मुखी ।
svatA eka.bhAvanA.mAtra.sAra=saMsaraNa*unmukhI |
तदा विनाभाव.कृता* अनुतिष्ठन्ति ताम् इमाः ॥७।१८७।४१॥
tadA vinAbhAva.kRtA* anutiSThanti tAm imA: ||7|187|41||
.
svatA
eka.bhAvanA.mAtra.sAra.saMsaraNa*unmukhI
tadA vinAbhAva.kRtA: . then being made separate
anutiSThanti tAm imA: . these pursue her
#vinAbhava, #vinAbhAva –m.. the being separated , separation from (abl.) R.
*vlm.41. It is then employed in the thoughts, of its bodily conduct and worldly carrier only; and being forgetful of its spiritual nature, is engaged in the discharge of his temporal functions.
*sv. It is filled with the unborn elements.
शून्य.रूपा स्व.सत्ता एका शब्द.आदि.गुण=गर्भिणी ।
zUnya.rUpA sva.sattA ekA zabda.Adi.guNa=garbhiNI |
चित्.भावना अभिसम्पन्ना भविष्यत् अभिध.अर्थता ॥७।१८७।४२॥
cit.bhAvanA abhisampannA bhaviSyat abhidha*arthatA ||7|187|42||
.
.f.. empty form
sva.sattA own state of beingSo
ekA one
Sound.&c.Qualities.womb/origin
cid.bhAvanA Conscious bhAvanA.Feeling
abhisampannA transformed
bhaviSyat going.to.be
abhidhA arthatA .
*vlm.42. Being thus forgetful of its nature of vacUm, which possesses the property of conveying the sound; and it becomes prepossessed with the error of taking the future material bodies for real, in lieu of the reality of the intellect.
*sv. It is filled with the unborn elements.
##pad .> #panna .> #sampanna .> #abhisampanna. . becoming similar to, being changed to (acc.) • being in accordance with, agreeing with (instr.) +
अहम्ता उदेति तत् अनु सह वै काल.सत्तया ।
ahamtA udeti tat anu saha vai kAla.sattayA |
भविष्यत् अभिध.अर्थे ते बीजम् मुख्यम् जगत्.स्थितेः ॥७।१८७।४३॥
bhaviSyat abhidha*arthe te bIjam mukhyam jagat.sthite: ||7|187|43||
.
ahamtA udeti . "I"ness arises
tad.anu . after.that =
saha vai kAla.sattayA . with indeed the state of real time =
bhaviSyat . going to become
abhidhA arthe . for the purpose of individuating =
te they are
bIjam mukhyam jagat.sthite: the growing seed of the world.state.
#mukhya
*sv.43 At this stage, the egosense or individualisation arises along with the sense of time. This is the vital factor in the existence of the world.
*vlm.43. It gets next the motion of its egoism, with the idea of time, in its spiritual body; and then these two run together, in quest of the material elements, which are the seeds for the growth of the forth coming world.
चिति.शक्तेः पराय अस्तु स्व.संवेदन.मात्रकम् ।
citi.zakte: parAyA: tu sva.saMvedana.mAtrakam |
जगत् जालम् असत् रूपम् चेतनात् सत् इव स्थितम् ॥७।१८७।४४॥
jagat jAlam asat rUpam cetanAt sat iva sthitam ||7|187|44||
.
citi.zakte: . of the power of Affectivity .
parAyA: tu ???
sva.saMvedana.mAtrakam measured as Ur.own Awareness
jagaj.jAlam
the net of worlds
asad.rUpam
unreal of form
cetanAt sat iva sthitam . .
*sv.44 It is the consciousness itself that thus becomes individualised.
*vlm.44. Then the thinking power of the living soul, begets the sense of consciousness within itself; and produces therein the conviction of the unreal world, as a positive reality.
एकम्.प्राय.आत्मिका सा चित् बीजम् संकल्प.शाखिनः ।
ekam.prAya*AtmikA sA cit bIjam saMkalpa.zAkhina: |
अहम्ताम् भावयtir अन्तः सा एव इह भवति क्षणात् ॥७।१८७।४५॥
ahamtAm bhAvayati anta: sA eveha bhavati kSaNAt ||7|187|45||
.
ekam.prAyAtmikA sA
cit bIjam saMkalpa.zAkhina: . Consciousness is the seed of the tree of Concepts
ahamtAm bhAvayatyAnta: . it causes the ahamtA "I".ness within.
sA eveha bhavati kSaNAt
*vlm.45. After this the thinking principle or the mind, bursts out like a seed into a hundred sprouts of its wishes; and then by reflecting on its egoism, thinks as a living being at the very moment.
*sv. In it arises the notion of the root.element of space.
जीव.अभिधाना सा एषा अद्य भाव.अभाव.प्लव.भ्रमैः ।
jIva*abhidhAnA sA eSA adya bhAva.abhAva.plava.bhramai: |
भ्रमति आत्म.पदे वीचि.रूपैः वरि इव वारिणि ॥७।१८७।४६॥
bhramati Atma.pade vIci.rUpai: vari iva vAriNi ||7|187|46||
.
and now,
called the Living Jîva,
it wanders in its state of self,
..with drifting delusions—
being and nonbeing like water in the waters in the form of waves.
.f.. what is called the Living.jIva eSA adya एषा अद्य this now . bhAva*abhAva.plava.bhramai: भाva.अभाव.प्लव=भ्रमैः with drifting delusions of being and nobeing . bhramati Atma.pade भ्रमति आत्म.पदे – wanders in the state of self . vIci.rUpair vari iva vAriNi वीचि.रूपैः वरि इव वारिणि – like water in the waters with the form of waves.
*vlm.46. Thus the pure spirit passing under the name of living soul, is entangled in the maze of its erroneous and unreal reality, has been rolling like a heaving wave in the depth of the universal spirit. (All living souls of animate beings, are as bursting bubbles in the ocean of the eternal spirit).
* jIva*abhidhAnA sA जीव.अभिधाना सा what is called the Living.jIva eSA adya एषा अद्य this now . bhAva*abhAva.plava.bhramai: भाva.अभाव.प्लव=भ्रमैः with drifting delusions of being and nobeing . bhramati Atma.pade भ्रमति आत्म.पदे – wanders in the state of self . vIci.rUpair vari iva vAriNi वीचि.रूपैः वरि इव वारिणि – like water in the waters with the form of waves.
चित् एवम्.भावन.वती व्योम.तत्.मात्र=भावनम् ।
cit evam.bhAvana.vatI vyoma.tat.mAtra=bhAvanam |
स्वतः घनी.भूयः शनैः स्व.तत्.मात्रम् प्रचेतति ॥७।१८७।४७॥
svata: ghanI.bhUya: zanai: sva.tat.mAtram pracetati ||7|187|47||
.
chit.Consciousness evam.bhAvana.vatI . affecting in this way vyoma.tat.mAtra=bhAvanam . a space/sky.Affection=measure of That svato ghanI.bhUya: zanai: . of.itself gradually come to solidity – ghana, concretion sva.tat.mAtram pracetati . appears.as the self.measure of That.
*vlm.47. The mind by constantly reflecting at first on the vacuous nature of the living soul; is stultified at last to think it as a solidified into the nature of animal life or the vital air or breath of life.
*sv. In it arises the notion of the root.element of space.
*jd.47 . chit.Consciousness evam.bhAvana.vatI . affecting in this way vyoma.tat.mAtra=bhAvanam . a space/sky.Affection=measure of That svato ghanI.bhUya: zanai: . of.itself gradually come to solidity – ghana, concretion sva.tat.mAtram pracetati . appears.as the self.measure of That.
भावि.नाम.अर्थ.रूपम् तत् बीजम् शब्द*ओघ.शाखिनः ।
bhAvi.nAma.artha.rUpam tat bIjam zabda*ogha.zAkhina: |
पद.वाक्य.प्रमाण.आढ्य.वेद.अर्थ.आदि.विकारि च ॥७।१८७।४८॥
pada.vAkya.pramANa*ADhya.veda.artha.Adi.vikAri ca ||7|187|48||
.
bhAvi.nAmArtha.rUpam tad –
that innate.definition=form bIjam zabda*ogha.zAkhina: .
is the seed of word.multitude=branches pada.vAkya.pramANa*ADhya.vedArtha.Adi.vikAri ca –
and measured.words.evidence.ripening.vedic.meaning=&c.various
.
*vlm.48. This being became the source of articulate sounds or words, which were expressive of certain meanings, and significant of things, that were to be created afterwards; and were to be embodied in the wording of the Vedas. (The Lord spake and all things came out at his bidding, which were afterwards stated in the Book of Genesis).
*sv. In it arises the notion of the root.element of space.
#bhU .> #bhAvin . adj. . becoming, existing, wont to be (often end.comp); about to be, future, inevitable (often used as fut. tense of >bhU); as one ought to be, capable (in abhAvin); (end.comp) being possessed of; [having the property of]; attached to (e.g. hari.bh); manifesting, showing; furthering, blessing (cf. loka.bh); beautiful, illustrious; — m. . N. of every vowel except <a> and <A> (prob. as"liable to become the corresponding semivowel"); N. of the Sudras in Plaksha.dvipa; — bhAvinI . f. . a noble or beautiful woman; a wanton woman — #* .> #bhAvinI – courtesan, geisha, wanton woman. • #bhAvitvam – the state of being, becoming forthcoming, &c.
*jd.48 . bhAvi.nAmArtha.rUpam tad . that innate.definition=form bIjam zabda*ogha.zAkhina: . is the seed of word.multitude=branches pada.vAkya.pramANa*ADhya.vedArtha.Adi.vikAri ca . and measured.words.evidence.ripening.vedic.meaning=&c.various.
तस्मात् उदेष्यtir अखिला जगत्.श्रीः शब्द.तत्त्वतः ।
tasmAt udeSyati akhilA jagat.zrI: zabda.tattvata: |
शब्द*ओघ.निर्मित.अर्थ*ओघ.परिणाम.विसारिणी ॥७।१८७।४९॥
zabda*ogha.nirmita*artha*ogha.pariNAma.visAriNI ||7|187|49||
.
tasmAt udeSyati
from that will arise akhilA jagat.zrI:
the whole array of worlds
zabda.tattvata: from word.Thatness
zabda.ogha.nirmita*artha*ogha.pariNAma.visAriNI .
word/sound.flood.nirmita.meaning.flood.pariNAma.visAriNI.
*vlm.49. From him was to issue forth the would.be world virtue of the words which he spake to denote the things he meant; the words that he invented were fraught with their meanings, and productive of the things which they expressed.
*sv. With it also appear its relationship, the word (its name) and the meaning (the object).
चित् एवम्.व्यवसाया सा जीव.शब्देन कथ्यते ।
cit evam.vyavasAyA sA jIva.zabdena kathyate |
भावि.शब्द.अर्थ.जालेन बीजम् भूत*ओघ.शाखिनः ॥७।१८७।५०॥
bhAvi.zabda.artha.jAlena bIjam bhUta*ogha.zAkhina: ||7|187|50||
.
cit evam.vyavasAyA –
as Consciousness being thus.resolved
sA jIva.zabdena kathyate –
it is described by the term "the Living.jIva
bhAvi.zabdArtha.jAlena
bIjam bhUta.ogha.zAkhina: . the seed of the branch of flooding beings.
#vyavasAya – determination, effort, Resolution.
#bhAvin
*vlm.50. The intellect being employed in this manner (in the thoughts of creation), takes upon it the title of a living being; which being garbed in significant words, was productive of all existent entities. (The volitive principle of the divine intellect, takes the name of the living soul or Brahmá the creative agent).
*sv. With it also appear its relationship, the word (its name) and the meaning (the object).
चतुर्दश.विधम् भूत.जातम् आवलित.अम्बरम् ।
caturdaza.vidham bhUta.jAtam Avalita*ambaram |
जगत् जठर.कर्ण*ओघम् तस्मात् सम्.प्रसरिष्यति ॥७।१८७।५१॥
jagat jaThara.karNa*ogham tasmAt sam.prasariSyati ||7|187|51||
.
caturdaza.vidham bhUta.jAtam . 14 sorts of born being
Avalita*ambaram
world.hard/old/belly.ear.flood ???
tasmAt sam.prasariSyati . .
#jagajjaTharakarNaugha
*sv.51 From this arise later all the other elements and the fourteen worlds.
*vlm.51. It was this self.existent entity that produced the fourteen spheres, which fill the whole space of vacuity; and which give rise to so many worlds that subsist therein.
सृ #sR .> #prasR .> #sam.prasR . flowing together . *sam.prasaranti . [saMcAram yAnti MoT 3,14.12]. • Caus. sam.prasArayati , .te . to stretch or spread out, extend VS. TS. MaitrS. Hcat. ; to draw asunder +
अ.सम्प्राप्त.अभिधा.आचारा* जीवत्वात् चेतनेन चित् ।
a.samprApta*abhidhA*AcArA* jIvatvAt cetanena cit |
काकतालीय.वत् स्पन्द.चित्.मात्रम् चेतति स्वयम् ॥७।१८७।५२॥
kAkatAlIya.vat spanda.cit.mAtram cetati svayam ||7|187|52||
.
a.samprApta*abhidhA*AcArA
lacking verbal distinctions
jIvatvAt जीवत्वात्
from its state of Living.jIva
cetanena चेतनेन
because of cetana Sentience (the outgrown Affectivity)
cit चित्
the Consciousness
kAkatAlIyavat काकतालीयवत्
like the Coconut Crow, spontaneously/randomly
spanda.cinmAtram cetati svayam –
a vibrant mode of Consciousness affects itself.
*sv.52 The consciousness then entertains the notion of motion.
*vlm.52. But before this being had the power of his speech, and of the use of his limbs and body, it remained to reflect only on the significations of words, having had his mind alone the only
active part of himself. (So the mind alone of a living body, is the only active part of it in its embryonic state, before its attainment of the functions of all its other parts and members.
*jd.52 . a.samprApta*abhidhA*AcArA . अ.संप्राप्त.अभिधा.आचारा lacking verbal distinctions jIvatvAt जीवत्वात् from its state of Living.jIva cetanena चेतनेन because of cetana Sentience (the outgrown cit) cit चित् the Consciousness kAkatAlIyavat काकतालीयवत् like the Coconut Crow, spontaneously/randomly spanda.cinmAtram cetati svayam . a vibrant mode of Consciousness affects itself.
पवन.स्कन्ध.रूपस्य बीजम् त्वक्.स्पर्श.शाखिनः ।
pavana.skandha.rUpasya bIjam tvak.sparza.zAkhina: |
सर्व.भूत.क्रिया.स्पन्दः तस्मात् सम्.प्रसरिष्यति ॥७।१८७।५३॥
sarva.bhUta.kriyA.spanda: tasmAt sam.prasariSyati ||7|187|53||
.
pavana.skandha.rUpasya
bIjam . a seed =
tvak.sparza.zAkhina:
sarva.bhUta.kriyA.spanda:
tasmAt sam.prasariSyati . from that will be projected.
#pavanaskandharUpa
#tvaksparzazAkhin
#sarvabhUtakriyAspanda
#sam.prasariSyati
*sv.53 This motion is air, with its corresponding action as the sense of touch and the life of all beings.
*vlm.53. As the air devolops a seed to a plant, by exhaling on its outer coat, so doth the intellect develop the bodily functions of living beings, by working in its internal parts. (i. e. The mind actuates the action of the body).
तत्र यत् चित्.विलासस्य प्रकाश.अनुभवः भवेत् ।
tatra yat cit.vilAsasya prakAza*anubhava: bhavet |
रूप.तत्.मात्रकम् तत्.वत् भविष्यत् अभिधा.अर्थ.दम् ॥७।१८७।५४॥
rUpa.tat.mAtrakam tat.vat bhaviSyat abhidhA*artha.dam ||7|187|54||
.
tatra . there =
yat cit.vilAsasya prakAza*anubhava: bhavet . what becomes the radiant experience of the play of Consciousness
rUpa.tat.mAtrakam
tadvad bhaviSyat . that.wise will become
abhidhA artha=dam
*sv.54 Similarly, the light that shines in consciousness is the root.element of form which bestows form on all beings.
*vlm.54. And as the oscillating intellect or mind, happens tocome across the idea of light; it beholds the same appearing to view; as it is conveyed before it by its significant sound (i. e. as meant by the word).
प्रकाश.चेतनम् तेजः न तेजः अन्य.कृतम् भवेत् ।
prakAza.cetanam teja: na teja: anya.kRtam bhavet |
स्पर्श.संवेदनम् स्पर्शः न इतर.स्पर्श.सम्भवः ॥७।१८७।५५॥
sparza.saMvedanam sparza: netara.sparza.sambhava: ||7|187|55||
.
prakAza.cetanam tejas
affective illumination is the tejas.Fire
na tejas anya.kRtam bhavet
no tejas happens otherwise
sparza.saMvedanam sparza:
cognitive touching is Touch
netara.sparza.sambhava:
there is no other source of touch.
#cetana
#saMvedana
*vlm.55. Light is only our intellection or notion of it, and nothing without it; as feeling is our consciousness of it, and not the perception derived by means of the touch of anything. (This is theory of Berkeley).
*sv. The experience of seeing is light, the experience of touch is the sense of touch, the experience of hearing is the sense of hearing.
*jd.55 . prakAza.cetanam tejas . affective illumination is the tejas.Fire na tejas anya.kRtam bhavet . no tejas happens otherwise sparza.saMvedanam sparza: . cognitive touching is Touch netara.sparza.sambhava: . there is no other source of touch.
शब्द.संवेदनम् शब्दः स्वत एव अनुभूयते ।
zabda.saMvedanam zabda: svata* eva anubhUyate |
खम् खेन इव स्वयम् कोशे न अन्यत् शब्द.कृत् अस्ति हि ॥७।१८७।५६॥
kham kheneva svayam koze na anyat zabda.kRt asti hi ||7|187|56||
.
zabda.saMvedanam zabda: svata eva anubhUyate
the awareness of Sound as sound itself is experienced
kham . subjective space
kheneva svayam koze
na anyat zabda.kRt asti hi . .
#zabdasaMvedana
*vlm.56. So is sound but our consciousness of it, and a subjective conception of our mind; as vacUm is a conception of the vacuous mind, and as the receptacle of sound caused by itself.
*sv. The experience of seeing is light, the experience of touch is the sense of touch, the experience of hearing is the sense of hearing.
किल तस्याम् अवस्थायाम् कः अपरः शब्द.कृत् भवेत् ।
kila tasyAm avasthAyAm ka: apara: zabda.kRt bhavet |
यथा तथा तदा अद्य अपि द्वैत*ऐक्यस्य.अति.असम्भवात् ॥७।१८७।५७॥
yathA tathA tadA adya api dvaita*aikyasya*ati.asambhavAt ||7|187|57||
.
kila tasyAm avasthAyAm ka: apara: .
and yet, as other than its place of articulation
zabda.kRt bhavet
x
yathA – as
tathA – thus
tadA adya api . then as now
dvaita*aikyasya aty.asambhavAt . of duality.unity, because of its complete unbecoming ...
*vlm.57. As in this state of sound it is known to be the product of air in its own vacuity, so everything else is the product of our consciousness, and there nothing as a duality beside it.
*sv. The experience of seeing is light, the experience of touch is the sense of touch, the experience of hearing is the sense of hearing.
एवम् हि रस.तत्.मात्रम् गन्ध.तत्.मात्रम् एव च ।
evam hi rasa.tat.mAtram gandha.tat.mAtram eva ca |
असत्यम् एव सत् इव स्वप्न.आभम् इव चेत्यते ॥७।१८७।५८॥
asatyam eva sat iva svapna.Abham iva cetyate ||7|187|58||
.
evam hi . so too
rasa=tan.mAtram . taste=That.measure – That is measured.as the subtle element of Taste
gandha=tan.mAtram eva ca . smell=That.measure as well – and That is measured.as the subtle element of Taste, also
a.satyam eva . only without satya So.ness
sat iva – as.if So
svapna Abham iva . like a dream.projection
cetyate . it is conceived.
*sv.58 Even so the root.elements responsible for taste and smell arise.
*vlm.58. So the properties of odour and flavour, are as well as the substances of sound and air; and these unrealities seem as real ones, like the dreams that are seen and thought of in our minds.
#tat.mAtra . tat.mAtra – #tat.mAtraka MBh. ix, 1806 Panchat.; #tat.mAtrika BhP. Ii, 10, 15; — • tat.mAtram . merely that, only a trifle KathAs. v, 15; lxIi, 60 RAjat. vi, 1; a rudimentary or subtle element (5 in number, viz. #zabda.t., #sparza.t., #rUpa.t., #rasa.t., #gandha.t., from which the 5 MahA.bhUtas or grosser elements are produced
तेजः सूर्य.आदि.जृम्भाभिः बीजम् आलोक.शाखिनः ।
teja: sUrya.Adi.jRmbhAbhi: bIjam Aloka.zAkhina: |
तस्मात् रूप.विभेदेन संसारः प्रसरिष्यति ॥७।१८७।५९॥
tasmAt rUpa.vibhedena saMsAra: prasariSyati ||7|187|59||
.
the heat of the expansion of the suns and stars
becomes the seed of the branching tree of light
from which
by distinction of form
the saMsAra will be outspread
.
teja: sUrya.Adi.jRmbhAbhi: bIjam Aloka.zAkhina: | tasmAt rUpa.vibhedena saMsAra: prasariSyati
.
*vlm.59. Heat which is the seed or seat of the arbor of light, and evolves itself in the radiance and other luminous bodies; are the forms of the same intellect, that shows itself in all things.
भविष्यत् अभिधस्य अथ खतः स्वत* इव असतः ।
bhaviSyat abhidhasya atha khata: svata* iva asata: |
स्वदनम् तस्य संघस्य रस.तत्.मात्रम् उच्यते ॥७।१८७।६०॥
svadanam tasya saMghasya rasa.tat.mAtram ucyate ||7|187|60||
.
bhaviSyat abhidhasya
atha
khata: svata: iva*asata:
svadanam
tasya saMghasya
rasa.tat.mAtram ucyate . it is called the Flavor Element.
*vlm.60. So is flavour a mere quality of empty air, is thought of as a reality in every article of our food and drink; and is a mere name without its substance.
*sv. Though unreal as independent substances they appear to be real as in a dream.
भविष्यत् रूप.संकल्प.नाम.असौ सकलः गणः ।
bhaviSyat rUpa.saMkalpa.nAma*asau sakala: gaNa: |
संकल्प.आत्मा अथ तत्.मात्रम् गन्धात् यम् अनुचेतति ॥७।१८७।६१॥
saMkalpa*AtmA atha tat.mAtram gandhAt yam anucetati ||7|187|61||
.
bhaviSyat rUpa.saMkalpa.nAma asau sakala: gaNa:
saMkalpa.AtmA atha tat.mAtram gandhAt yam anu.cetati .
.
*sv.61 All these later compound with one another and create gross forms, etc.
*vlm.61. All other things, which were hereafter to be designated by different names as fragrance &c, are but so many forms of the thoughts and desires existing in the mind of this living being or Brahmá.
भावि.भू.गोलकत्वेन बीजम् आकृति.शाखिनः ।
bhAvi.bhU.golakatvena bIjam AkRti.zAkhina: |
सर्व.आधार.आत्मनः तस्मात् संसारः प्रसरिष्यति ॥७।१८७।६२॥
sarva*AdhAra*Atmana: tasmAt saMsAra: prasariSyati ||7|187|62||
.
bhAvi.golakatvena bIjam AkRti.zAkhina: sarva*AdhAra*Atmana: tasmAt . from that
saMsAra: prasariSyati . samsAra will be projected
.
*vlm.62. This being had in his mind the seed of all forms and dimensions, from which was to proceed this terrestial globe, that was to become afterwards the support of all creatures.
*sv. They are but the materialisation of notions or ideas that arise in the infinite consciousness, not real entities.
#gola.: #golaka.: . a ball (for play) or globe; head of the penis; a kind of pease (#palAza); a widow's bastard; #golikA . a small ball or globule. — y1026.034 —
अजात एव संजातः तत्.मात्राणाम् गणः तु इति ।
ajAta* eva saMjAta: tat.mAtrANAm gaNa: tu iti |
अनाकारः अपि स.आकारः सम्पन्नः कल्पना.वशात् ॥७।१८७।६३॥
anAkAra: api sa.AkAra: sampanna: kalpanA.vazAt ||7|187|63||
.
a.jAta: eva sam.jAta: .
unborn yet born
tan.mAtrANAm gaNa: .
the group of Thanmeasures
tu iti –
altho so
an.AkAra: api sa.AkAra: sampanna: .
formless yet formful is produced
kalpanA.vazAt –
by the power of imagining.
*vlm.63. All things yet unborn, appeared as already born in this divine mini which was filled with the models of all future existences of every kind; and all these formless beings had their forms afterwards, as it thought and willed them to be (i. e. The ideal became the real at last).
*sv. They are but the materialisation of notions or ideas that arise in the infinite consciousness, not real entities.
*jd.63 . a.jAta: eva sam.jAta: . unborn yet born tan.mAtrANAm gaNa: . the group of Thanmeasures tu iti . although so an.AkAra: api sa.AkAra: sampanna: . formless yet formful is produced kalpanA.vazAt . by the power of imagining.
एष* तत्.मात्रक.गणः काकतालीयवत् स्वयम् ।
eSa* tat.mAtraka.gaNa: kAkatAlIyavat svayam |
रूपम् येन प्रदेशेन वेत्ति अक्षि इति तत् उच्यते ॥७।१८७।६४॥
rUpam yena pradezena vetti akSi iti tat ucyate ||7|187|64||
.
eSa* tat.mAtraka.gaNa: this collection of tan.mAtra.s – That.measures – elements kAkatAlIyavat svayam –
itself, like the Coconut Crow – spontaneously rUpam yena pradezena vetti .
That by whose domain it knows Form akSi iti tat ucyate –
is known as perception – the eye, collectively.
*sv.64 That by which form is seen is known as eye,
*vlm.64. These forms appeared to view as by an act of chance, and the organs whereby they came to be seen, were afterwards called by name of eyes, or the visual organs of sight.
*jd.64 . eSa* tat.mAtraka.gaNa: this collection of tan.mAtra.s – That.measures – elements kAkatAlIyavat svayam . itself, like the Coconut Crow – spontaneously rUpam yena pradezena vetti . That by whose domain it knows Form akSi iti tat ucyate . is known as perception – the eye, collectively.
शब्दम् येन प्रदेशेन वेत्ति श्रोत्रम् तत् उच्यते ।
zabdam yena pradezena vetti zrotram tat ucyate |
स्पर्शम् येन प्रदेशेन वेत्ति तत् तु त्वक्.इन्द्रियम् ॥७।१८७।६५॥
sparzam yena pradezena vetti tat tu tvak.indriyam ||7|187|65||
.
zabdam – sound yena pradezena vetti – by whose indication one knows
zrotram tat ucyate – is said to be hearing. sparzam – touch
yena pradezena vetti – by whose indication one knows =
tat tu tvag.indriyam – but that is the skin.organ
.
*sv.65 that by which sound is heard is known as ear, that by which touch is experienced is known as skin,
*vlm.65. The organs which gave the perception of sounds, were named the ears; and those which bore the filling of touch to the mind, were called the organs of feeling or indriyas.
रसम् येन प्रदेशेन वेत्ति तत् रसन इन्द्रियम् ।
rasam yena pradezena vetti tat rasanendriyam |
गन्धम् येन प्रदेशेन वेत्ति घ्राण*इन्द्रियम् तु तत् ॥७।१८७।६६॥
gandham yena pradezena vetti ghrANa*indriyam tu tat ||7|187|66||
.
rasam –
flavor yena pradezena –
in which range vetti –
it knows tat rasanendriyam –
that flavor.organ gandham –
smell/aroma yena pradezena –
in which range vetti –
it knows ghrANa*indriyam tu tat –
the nasal.organ also is that.
*sv.66 that by which taste is experienced is known as the tongue, that by which smell is experienced is known as nose (or their corresponding inner sense, rather than the organ).
*vlm.66. The organ of perceiving the flavours, was styled the tongue or organ of taste; and that which received the perception of smell, were termed the nose or organ of scent.
* rasam . flavor yena pradezena . in which range vetti . it knows tat rasanendriyam . that flavor.organ gandham . smell/aroma yena pradezena . in which range vetti . it knows ghrANa*indriyam tu tat . the nasal.organ also is that.
दिक्.काल.भेदान् जीवः अयम् नियताम् आकृतिम् गतः ।
dik.kAla.bhedAn jIva: ayam niyatAm AkRtim gata: |
सर्वेण अङ्गेन न.उ सर्वम् वेत्ति अ.सर्व.आत्मता.वशात् ॥७।१८७।६७॥
sarveNa aGgena na.u sarvam vetti a.sarva.AtmatA.vazAt ||7|187|67||
.
dik.kAla.bhedAt . thru distinctions of time and place
jIva: ayam niyatAm AkRtim gata:
sarveNa aGgena
na.u sarvam vetti . it does not know everything
a.sarva.AtmatA.vazAt
*vlm.67. The living soul being subjected to its corporeal body, has no perception of the distinctions of time and place by means of its bodily organs, which are so imperfect and soulless on the whole, (i. e. He is not thoroughly diffused all over the body, but has its seat in the mind also, which perceives the abstract ideas of time and space and all other abstract natures of things).
*sv. On account of spatial and temporal limitations, the jiva gets involved in the cosmic order and is unable to experience everything.
इति कलनम् अनन्तम् आत्मno अन्तर्=
iti kalanam anantam Atmana: antar=
गतम् अनुमेयम् अनन्यत् आत्म.भूतम् ।
gatam anumeyam ananyat Atma.bhUtam |
न तत् उदयम् उपैति न अस्तम् एति
na tat udayam upaiti na astam eti
स्थितम् उपल*उदर.वत् घनम् सु.मौनम् ॥७।१८७।६८॥
sthitam upala*udara.vat ghanam su.maunam ||7|187|68||
.
iti –
so
kalanam anantam
Atmana: antar.gatam –
gone within the soul
anumeyam an.anyat Atma.bhUtam
x
na tat udayam upaiti –
neither does it come to rising
na astam eti –
nor goes to setting
sthitam upala*udara.vad –
set as.if in the heart of a stone
ghanam su.maunam –
solid and most silently.
*vlm.68. In this manner are all things but imageries of the soul, and ideals of the intellect, and wholly confined in the soul; they neither appear nor set on the out side of it, but are set as silent engravings in the stony and stiff bosom of the same.
*sv. On account of spatial and temporal limitations, the jiva gets involved in the cosmic order and is unable to experience everything.
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
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:
FM7188 THE LIVING.JÎVA 3.NV22 .z29
https://www.dropbox.com/s/e76vm0e110h5o3k/fm7188%203.nv22%20The%20Living.jIva%20.z29.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
+++
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
FM.7.1.end
https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1.end.docx?dl=0
fm7087 3.je01.02 The World Within .z72
https://www.dropbox.com/s/4jy88y74i0zna81/fm7087%203.je01.02%20The%20World%20Within%20.z72.docx?dl=0
oॐm
FM.7.87
THE WORLD WITHIN
When someone asked Ramana, 'It is said that cidAkAza itself is *AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied:
'If the sky is taken as an illustration it must be stated to be of three varieties, . *cidAkAza, *cittAkAza, and *bhUtAkAza. The natural state is called Chit.Aakâsha, the I.feeling that is born from cidAkAza is cittAkAza. As that Chitta.Aakâsha expands and takes the shape of all the *bhUtas (elements) this is all Bhuuta.Aakâsha. When the Chitta.Aakâsha which is consciousness of the self ("I") does not see the *cidAkAza but sees the *bhUtAkAza it is said to be *mano AkAza and when it leaves Mana.Áakâsha and sees Chit.Áakâsha it is said to be *cinmaya (Chit.maya, pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'
VASISHTHA THE PLENTIFUL declared–
ततश् चिदाकाश.वपुर् व्याप्य् अनन्तो निरामयः ।
tata:_cit.AkAza.vapu:_vyApi_ananta:_nirAmaya: |
दत्त.अवधानो वपुषि तदा पश्याम्य् अहम् क्वचित् ॥७।८७।१॥
datta.avadhAna:_vapuSi tadA pazyAmi_aham kvacit ||7|87|1||
.
tata: thus/from.that cit.AkAza.purvyA_api_ananta:_nirAmaya:
dattAvadhAna:_vapuSi tadA attentive in the Body then pazyAmi_aham kvacit – I see/know somewhere.
*vlm.1 Vasishtha Continued:—Afterwards as I directed my attention to my own body for a while; I saw the undecaying and infinite spirit of god (lit.the vacuous Intellect, surrounding every part of my material frame).
*sv.1 1.3 VASISTHA continued: After thus contemplating the infinite consciousness for some time I suddenly realised that all this creation was within myself, my own body, just as the tree is in the seed
#dhA . #avadhA . #avadhAna .n.. attention, attentiveness, intentness, (cf. #sAvadhAna सा*वधन.) •.• #dattAvadhAna .mfn.. attentive, _paJcat.kathAs.24,98.
*Ott.cit . #cidAkAza . When someone asked ramaNa, 'It is said that cidAkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, . #cidAkAza, चित् #cittAkAza, and भू #bhUtAkAza. The natural state is called cidAkAza, the I.feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUtas (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.' •• *Ott.cit . #cidAkAza . def. . an.AgatAyAm nidrAyAm manas.viSaya.saMkSaye | puMsa: svasthasya ya: bhAva: sa cit.AkAza: ucyate ||| yata udyanti yasmiMz ca citrA: pariNamanty alam | padArtha.anubhavA: sarve cidAkAza: sa ucyate ||7|87|12|| yasmin sarvam yata: sarvam ya: sarvam sarvata: ca ya: | ya: ca sarva.maya: nityam sa: cit.AkAza: ucyate ||7|87|13|| divi bhUmau bahi: ca anta: tathA anyasya samAbhidha: | ya: vibhAti avabhAsa.AtmA cit.AkAza: sa ucyate ||7|87|y7106.14||
यावद् अन्तर्गतः सर्गः संस्थितो ऽङ्कुरित.उपमः ।
yAvat antar.gata: sarga: saMsthita:_aGkurita.upama: |
कुसूलस्य इव बीजस्य सिक्तस्य इव अङ्कुरो हृदि ॥७।८७।२॥
kusUlasya_iva bIjasya siktasya_iva_aGkura:_hRdi ||7|87|2||
.
yAvad_antar.gata: sarga:
saMsthita:_aGkurita.upama:
ku.sUlasya_iva bIjasya
siktasya_iva_aGkura:_hRdi
.
*vlm.2. Pondering deeply, I saw the world was seated within myheart, and shooting forth therein; as the grains put out their sprouts in a granary, by help of the rain water dropping into it.
*sv.2 1.3 VASISTHA continued: After thus contemplating the infinite consciousness for some time I suddenly realised that all this creation was within myself, my own body, just as the tree is in the seed
ऊर्ध्वम् उच्छून एव अन्तः सेकाद् बीजे यथा अङ्कुरः ।
Urdhvam ucchUna* eva_anta: sekAt bIje yathA_aGkura: |
आकारवत्य् अनाकारे चित्त्व.अचित्त्वे तथा जगत् ॥७।८७।३॥
AkAravati_an.AkAre cittva.acittve tathA jagat ||7|87|3||
.
Urdhvam ucchUna_eva_anta: upward expanding within
sekAd_bIje yathA_aGkura:
AkAravati_an.AkAre
cittva.acittve tathA jagat .
#cvi . #ucchvi . #ucchUna swollen, bloated; expanded, «sat iva akhilam ucchUna.m vApi_anucchUna.m api_asat» y7055.020.
*vlm.3. I beheld the formal world, with all its sentient as well as insensitive beings, rising out of the formless heart, resembling the shapeless embryo of the seed, (i. e. the plastic nature from the amorphous spirit), by moisture of the ground
*sv.3 1.3 VASISTHA continued: After thus contemplating the infinite consciousness for some time I suddenly realised that all this creation was within myself, my own body, just as the tree is in the seed
यथा उन्मिषति दृश्य.श्रीः सुषुप्ताद् बोधम् एयुषः ।
yathA_unmiSati dRzya.zrI: suSuptAt bodham eyuSa: |
जाग्रद् वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥७।८७।४॥
jAgrat vA vigate svapne cit.mAtrasya sva.cetanAt ||7|87|4||
.
yathA unmiSati dRzya.zrI:
suSuptAd_bodham eyuSa:
jAgrat vA vigate svapne
cit.mAtrasya sva.cetanAt . .
.
*jd. Note how both vlm and sv are prolix. Why?
*sv.4 When one closes his eyes to sleep, he enters into an inner world created by his inner vision; when sleep comes to an end, one wakes up and his vision enters the world of the waking state. In the same way creation is experienced by one's entering into it within his own heart.
*vlm.4. As the beauty of the visibles appears to view, on one's coming to sense after his sleep; so it is the intellect only which gives sensation to one, who is waking or just risen from his sleep: (and so it was the intellectual wakefulness of Vasistha and other inspired men, which made them sensible of outward objects, even in the trance of their meditation (Samádhi).
***cinmAtra . #mAtra . When used as a suffix, mAtra is commonly translated as "only " • and often this is adequate. In yv/FM, .mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure " (as in the "meter "of the poetic line). Thus . #cinmAtra (cit.mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When चित् cit*Consciousness is affected as #citta*Affection, it becomes #cinmaya #cinmaya, Measured/Formed Consciousness.
***cinmAtra *cit.mAtra *Chin.mátra – a measure of Consciousness (in the way a metric foot—in poetry or podiatry—measures its field of operation).
तथा एव आत्मनि सर्ग.आदाव् अनुभूत.स्वरूपिणी ।
tathA_eva_Atmani sarga.AdAu_anubhUta.svarUpiNI |
हृदि सर्ग.आदयो न अन्यरूप आकाश.रूपतः ॥७।८७।५॥
hRdi sarga.Adaya:_na_anya.rUpa* AkAza.rUpa.ta: ||7|87|5||
.
tathA eva just thus
Atmani sarga.Adau anubhUte when Creation.&c are experienced in the Heart
sva=rUpiNI as your.own=form
hRdi sarga.Adaya: then Creation.&c in the Heart
na anya.rUpe not in different.form
AkAza.rUpa.tas
Space.form.than.
*vlm.5. So there is conception of creation in the self.same soul, ere its formation or bringing into action; and the forms of creations are contained in the vacûm of the heart, and in no other separate vacuity whatever.
*sv.5 5.9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
Râma said—
आकाश.रूप आकाशे परमाकाश कथ्यताम् ।
AkAza.rUpa* AkAze paramAkAza kathyatAm |
भूयो_निपुण.बोधाय कथम् सर्गः प्रवर्तते ॥७।८७।६॥
bhUya:_nipuNa.bodhAya katham sarga: pravartate ||7|87|6||
.
AkAza.rUpa AkAze
paramAkAza O
kathyatAm
bhUyas
nipuNa.bodhAya
katham sarga: pravartate
.
*vlm.6. rAma rejoined:—Sir, your assertion of the vacûm of the heart, made me take it in the sense of infinite space of vacuity, which contains the whole creation; but please to explain to me more clearly, what you mean by your intellectual vacûm, which you say, is the source of the world. (i. e. whether the heart or mind or infinite space, is the cause and container of the cosmos).
*sv.6 5.9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
x
VasiShTha said—
शृणु राम यथा.पूर्वम् स्वयंभूत्वम् मया तदा ।
zRNu rAma yathA.pUrvam svayambhUtvam mayA tadA |
अनुभूतम् असत् सद्वद् इदम् स्वप्नपुर.उपमम् ॥७।८७।७॥
anubhUtam asat sat.vat idam svapna.pura.upamam ||7|87|7||
.
listen.up, Ráma
:
once, long.ago,
svayambhUtvam
mayA tadA by me then
I experienced the unreal as.if real, the same as this Dream.City
.
*sv.7 5.9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
* the reading "SelfBorn", however common, is incorrect: the root is >#bhU. MW prefers "self.existing", but I retain "exist" for derivatives of >#as.
*vlm.7. Vasistha replied:—Hear Ráma, how I thought myself once in my meditation, as the self.born Swayambhu or the god who is born of himself, in whom subsisted the whole, and there was nothing born but by and from him; and how I believed the unreal as real in my revelry, or as an air.built.castle in my dreaming.
*jd. . zRNu rAma yathA.pUrvam listen, rAma, how it was once.ago: svayambhU.tvam mayA tadA by me then the state of Svayambhû the SelfBecome Brahmâ The reading "SelfBorn", however common, is incorrect: the root is >#bhU. MW prefers "self.existing", but I retain "exist" for derivatives of >#as. anubhUtam was experienced a.sat sad.vad idam this not.So seeming.So svapna.pura.upamam like a dream.city.
तम् आलोक्य महाकल्प.सम्भ्रमम् व्योम.रूपिणा ।
tam Alokya mahAkalpa.sambhramam vyoma.rUpiNA |
भागे ऽन्यत्र शरीरस्य संविद्.उन्मेषिता मया ॥७।८७।८॥
bhAge_anyatra zarIrasya saMvit.unmeSitA mayA ||7|87|8||
.
tam Alokya mahAkalpa.sambhramam .
having seen that, the Doomsday.delusion,
vyoma.rUpiNA .
with/in a spacious.Sky.form
bhAge .
in (one) part
anyatra . otherwhere
zarIrasya . of the body
saMvid.unmeSitA . by Awareness.opening
mayA . by me....
*vlm.8. As I had been looking before, at that sight of the great kalpa.dissolution, with my airiform spiritual body; I found and felt the other part of my person (i.e. my material frame), was likewise infused with the same sensibility and consciousness. (The body being the counter part or rechauffe of the mind).
*sv.8 5.9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
यदा एव स.अमला संवित् किम्चिद् उन्मेषिता स्थिता ।
yadA_eva sa.amalA saMvit kimcit unmeSitA sthitA |
तदा एव अहम् क्वचित् तत्र पश्याम्य् आकाशताम् इव ॥७।८७।९॥
tadA_eva_aham kvacit tatra pazyAmi_AkAzatAm iva ||7|87|9||
.
yadA_eva . whenever
sa.amalA saMvit kimcit
unmeSitA sthitA
tadA_eva . thenever
aham kvacit . I wherever
tatra pazyAmy . there see/know
AkAzatAm iva . as.if the state of spaciousness
.
*vlm.9. As I looked at it for a while, with my spiritual part; I found it as purely aerial, and endued with a slight consciousness of itself. (So says the Struti:—In the begining the spirit became or produced the air with its oscillation).
*sv.9 5.9 Having seen the appearance of this creation in pure space, I entered into other parts of myself eager to see other aspects of creation. When thus the light of my inner intelligence was directed to that 'space', there arose in it an experience of that space.
गतम् स्वभावम् चिद्व्योम यथा त्वम्, राम, निद्रया ।
gatam svabhAvam cit.vyoma yathA tvam rAma nidrayA |
जाग्रद् वा स्वप्नलोकम् वा विशन् वेत्सि समम् घनम् ॥७।८७।१०॥
jAgrat vA svapna.lokam vA vizan vetsi samam ghana.m ||7|87|10||
.
gatam svabhAvam cit.vyoma
yathA tvam rAma nidrayA
jAgrat vA svapna.lokam vA . whether waking or sleeping
vizanvetsi samam ghana.m . .
.
*vlm.10. The vacuous Intellect found this elastic substance, to be of such a subtile and rarified nature, as when you see the external objects in your dream, or remember the objects of your dream upon your waking.
*sv.10 O rAma, when you enter into the consciousness of your own self, whether in sleep or in the waking state, you know that it is equally a mass of consciousness.
दिङ्मात्राकाशम् एवादौ ततो ऽस्मि इत्य् एव वेदनम् ।
dik.mAtra.AkAzam eva_Adau tata:_asmi_iti_eva vedana.m |
तद्.घनम् कथ्यते बुद्धिः सा घना मन उच्यते ॥७।८७।११॥
tat.ghana.m kathyate buddhi: sA ghanA mana* ucyate ||7|87|11||
.
dik.mAtra.AkAzam eva_Adau
in the beginning is only place.measured Space
so I am only the knowing Awareness from That
tata:_asmi_iti_eva vedana.m
tat.ghana.m kathyate buddhi:
buddhi Intellect is said to be the thickening of that
sA ghanA manas ucyate
that thickening is called manas Mind
.
*vlm.11. This etherial air, having its primary powers of chit and saMvid.intellect, and conscience, becomes the intellection and consciousness also; then from its power of reflecting (on its existence in space and time), it takes the name of reflection (chittam). Next from its knowledge of itself as air, it becomes the airy egoism, and then it takes the name of buddhi or understanding, for its knowledge of itself as plastic nature, and forgetfulness of its former spirituality. At last it becomes the mind, from its minding many things that it wills or nils.
*sv.11 11.12 To begin with there is only this pure space or emptiness. In it there arises the notion 'I am'. The condensation of that is known as buddhi or intellect and the condensation of that is known as the mind.
#ghana (> #han) . thickening • a cloud (thick mist)—both these senses are employed in yv/FM, to indicate the development of संकल्प saMkalpa Con.cepts into evident reality • an analogy: this text exists as an Affection of the "cloud "of the Internet, which "thickens "into its reality when downloaded to the screen. •.• speaking of #avidyA and #ajJAna, V. says: <ajJAna.m etat balavat avidyA=itara.nAmaka.m . This lack of jnAna.Wisdom is just another name for Ignorance/Nescience janma.antara.sahasra=uttham –arisen from a thousand other births ghana.m sthita.m upAgatam . #come to the state of a cloud . <ghana> is the thickening or materializing of a #vAsanA.Trace, just as water vapor, when cooled, thickens into a mist, a cloud, a rain.
vedana
buddhi
manas
तद् वेत्ति शब्द.तन्मात्रम् तन्मात्राणि इतराण्य् अथ ।
tat vetti zabda.tanmAtra.m tanmAtrANi_itarANi_atha |
पञ्च.इन्द्रियाणि तत्.स्थौल्याद् इति इन्द्रिय.गण.उदयः ॥७।८७।१२॥
paJca.indriyANi tat.sthaulyAt iti_indriya.gaNa.udaya: ||7|87|12||
.
tat vetti zabda.tanmAtra.m
tanmAtrANi itarANi atha
paJca.indriyANi tat.sthaulyAt
iti indriya.gaNa.udaya: . .
.
tanmAtra
sthaulya
*vlm.12. Then from, its powers of perception and sensation it becomes the five senses, to which are added their fivefold organs; upon the perversion of the nice mental peceptions to grossness.
*sv.12 11.12 To begin with there is only this pure space or emptiness. In it there arises the notion 'I am'. The condensation of that is known as buddhi or intellect and the condensation of that is known as the mind.
सुषुप्ताद् विशतः स्वप्नम् जगद्.दृश्य.घन.उदयम् ।
suSuptAt vizata: svapna.m jagat.dRzya.ghana.udayam |
यथा तथा एव सर्गादौ दुःखम् भाति निमेषतः ॥७।८७।१३॥
yathA tathA_eva sarga.Adau du:kham bhAti nimeSata: ||7|87|13||
.
suSuptAt vizata: svapna.m
jagat.dRzya.ghana.udayam
yathA
such as
tathA_eva
sarga.Adau
du:kham bhAti nimeSata:
.
*vlm.13. As a man roused from his sound sleep, is subject to flimsy dreams; so the pare soul losing its purity upon its entrance in the gross body, is subjected to the miseries that are concomittant with it.
*sv.13 That knows or experiences the pure element of sound and also the other elements, the tanmatras. From these experiences arise the various senses.
तुल्य.कालम् अनन्ते ऽस्मिन् दृश्य.जाल.अवभासने ।
tulya.kAlam anante_asmin dRzya.jAla.avabhAsane |
कथयन्ति क्रमम् केचित् केचिन् न कथयन्ति च ॥७।८७।१४॥
kathayanti kramam kecit kecit na kathayanti ca ||7|87|14||
.
tulya.kAlam anante_asmin
dRzya.jAla.avabhAsane
kathayanti kramam kecit
kecit na kathayanti ca
.
*vlm.14. Then the infinite world; appearing at once and at the same time, (before the view of the mind and outer sight, both in state of dream and on waking); it is said to be and act of spontaniety by some, and that of consecution by others. (Some texts say; god willed and it was; (so aikshata,fiatet fit, kunfa káná &c); while others represent the world to be not the work of a day, but of many consecutive days. (Such as so atapshata.God laboured and rested from his labour).
*sv.14 14.18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
परमाणु.कणे कान्ते सम्पन्नाम् अनुभूतवान् ।
parama.aNu.kaNe kAnte sampannAm anubhUta.vAn |
अहम् चेतनम् आत्मानम् वस्तुतो ऽमलम् एव खम् ॥७।८७।१५॥
aham cetana.m AtmAna.m vastuta:_amalam eva kham ||7|87|15||
.
parama.aNu.kaNe kAnte
sampannAm anubhUta.vAn
aham cetana.m AtmAna.m
vastuta: amalam eva kham
.
#Anizam – till nightfall • #anizam – continually.
*vlm.16. As it is the nature of vacûm, to give rise to the current air; so it is natural to the mind, to assign a form and figure to all its ideas, by the power of its imagination; (whence it is called the creative mind, or inventive imagination, that gives a shape to airy nothing).
*vlm.15. I conceived the whole (space and time), in the minutiae of my mind; and being myself as empty air, thought the material world, to be contained in me in the form of intelligence.
*sv.15 14.18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
यथा स्वभावतो व्योम्नि चलत्य् एव अनिशम् मरुत् ।
yathA svabhAvata:_vyomni calati_eva_anizam marut |
तथा स्वभावात् सर्वत्र पश्यत्य् एव वपुस् त्व् इति ॥७।८७।१६॥
tathA svabhAvAt sarvatra pazyati_eva vapu:_tu_iti ||7|87|16||
.
as
it's the nature of the wind to blow about the spacious sky
incessantly
thus
from its nature too
the Body knows its everywhere
.
yathA as.in.such.way svabhAvato of its own nature vyomni in the spacious sky calati_eva_anizam marut is moving so incessantly the wind tathA thus/in.that.way svabhAvAt from its nature sarvatra everywhere pazyati_eva is see/knowing so vapus_tv_iti the Body also.
.
*vlm.17. Whatever imaginary form, our imagination gives to a thing at first, there is no power in the mind to remove it any more from it.
*sv.16 14.18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
* yathA as.in.such.way svabhAvato of its own nature vyomni in the spacious sky calati_eva_anizam marut is moving so incessantly the wind tathA thus/in.that.way svabhAvAt from its nature sarvatra everywhere pazyati_eva is see/knowing so vapus_tv_iti the Body also.
यादृशम् चेतितम् रूपम् शक्त्या परमया तया ।
yAdRzam cetita.m rUpam zaktyA paramayA tayA |
तच् छक्नोत्य् अन्यथा कर्तुम् न एषा यत्नेन भूयसा ॥७।८७।१७॥
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA ||7|87|17||
.
yAdRzam cetita.m rUpam zaktyA paramayA tayA
tat zaknoti_anyathA kartum na_eSA yatnena bhUyasA . .
.
*vlm.p.17 Whatever imaginary form our imagination gives to a thing at first, there is no power in the mind to remove it.
*sv.17 14.18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
ततः पश्याम्य् अहम् यावत् सम्पन्नो ऽप्य् अणुरूपकः ।
tata: pazyAmi_aham yAvat sampanna:_api_aNu.rUpaka: |
चित्त्वाच् चेतस् तद् एव आशु तथा.भूतो ऽस्मि संस्थितः ॥७।८७।१८॥
cittvAt ceta:_tat eva_Azu tathA.bhUta:_asmi saMsthita: ||7|87|18||
.
tata: pazyAmi_aham yAvat sampanna:_api_aNu.rUpaka:
cittvAc_cetas_tat eva_Azu tathA.bhUta:_asmi saMsthita: . .
.
*vlm.18. Hence I believed myself as a minute atom, although I knew my soul to be beyond all bounds; and because I had the power of thinking, I thought myself as the thinking mind, and no more. (So one knowing himself as, the body, at once knows him to be a corporeal being only; as the lion thinking himself as a sheep, bleated and grazed as one of them. So we forget our higher nature).
*sv.18 14.18 Some say that there is some order in this creation, others declare that there is no such order. However, it is not possible to alter the nature and characteristics of created objects which have acquired those characteristics through the appropriate notion that arose in the infinite consciousness in the beginning.
ततो ऽहम् बुद्धवान् रूपम् तनु तेजःकण.आकृति ।
tata:_aham buddha.vAn rUpam tanu teja:kaNa.AkRti |
तदेव भावयन् पश्चात् गतो ऽहम् स्थूलताम् इव ॥७।८७।१९॥
tadeva bhAvayan pazcAt gata:_aham sthUlatAm iva ||7|87|19||
.
tatas aham buddha.vAn rUpam
tanu teja:kaNa.AkRti
tadeva bhAvayan pazcAt
gata:_aham sthUlatAm iva
.
*vlm.19. Then with my subtile body of pure intelligence, I thought myself as a spark of fire; and by thinking so for a long time, I became at length of the form of a gross body. .. The angels are said to be of a bright and fiery body (muri and atashi), and the human body to be of a gross and earthy substance (khaki and martya).
*sv.19 As I was thus observing creation, I had become atomic. I realised myself as a ray of light. Contemplating that alone, I had become gross. In this grossness there were the potentialities of sense.experiences. ... I began to see.
प्रेक्षे तावद् अहम् किम्चिद् इति बोधाल् लघोस् ततः ।
prekSe tAvat aham kimcit iti bodhAt_lagho:_tata: |
मनाग् आलोकनाय एव सम्प्रवृत्तो ऽनुभूतवान् ॥७।८७।२०॥
manAk_AlokanAya_eva sam.pravRtta:_anubhUta.vAn ||7|87|20||
.
prekSe tAvad_aham kimcit
iti bodhAl_laghos_tata:
manAg_AlokanAya_eva
sampravRtta:_anubhUta.vAn . .
.
*vlm.20. I then felt a desire of seeing all what existed about me, and had the power of sight immediately suppplied to my gross body. (Just as a child coming out as blind, deaf and dumb from the embryo; has the powers of seeing and hearing and crying, immediately furnished to it afterwards) so says Adam in Milton, "As I came to life, I looked at this light and beautiful frame").
*sv.20 20.23 The organs through which I saw became the eyes, that which I saw became the scene (object), the fruit of this experience was sight, 'when' I saw all this became time (duration), the manner in which I saw became the method or order, 'wherever' I saw became space. By conviction these became the order of creation.
यन् नाम तत्र तत् किम्चित् तस्य इह अद्य रघूद्वह ।
yat nAma tatra tat kimcit tasya_iha_adya raghUdvaha |
शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥७।८७।२१॥
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: ||7|87|21||
.
yan_nAma tatra tat kimcit
tasya_iha_adya raghUdvaha . +
zRNu nAmAni mukhyAni kalpitAni bhavAdRzai: . .
.
*vlm.21. In this manner I felt other desires, and had their corresponding senses and organs given to me; and I will tell you now, O race of Baghu, their names and functions and objects, as they are known amongst you.
*sv.21 20.23 The organs through which I saw became the eyes, that which I saw became the scene (object), the fruit of this experience was sight, 'when' I saw all this became time (duration), the manner in which I saw became the method or order, 'wherever' I saw became space. By conviction these became the order of creation.
द्रष्टुम् प्रवृत्तो रन्ध्रेण येन तच् चक्षुर् उच्यते ।
draSTum pravRtta:_randhreNa yena tat cakSu:_ucyate |
यच् च पश्यामि तद् दृश्यम् दर्शनम् न फलम् ततः ॥७।८७।२२॥
yat ca pazyAmi tat dRzyam darzana.m na phalam tata: ||7|87|22||
<p class="MsoNormal" ali
