fm7020 3.fb11 virAT the Person .z18

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Feb 11, 2018, 9:26:32 PM2/11/18

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fm7020 3.fb11 virAT the Person .z18

https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0

oॐm

sv:

The cosmic person is himself of the nature of a notion (or concept, thought, etc.). Whatever notion is entertained by him appears to be embodied in the five elements in the cosmic space. Hence, O Rama, whatever appears to have been created is regarded by the wise as the expansion of notions.

All these diverse creatures (from a worm to the god Rudra) have arisen from the original notion, just as a mighty tree grows out of a small seed. Though the universe has thus expanded from a minute sub-atom, the expansion or evolution is rooted in intelligence, not inertia.

Emancipation or moksa is the destruction of this ignorance and the realisation of the independence of the jiva from these elements and the egosense.

oॐm

vasiShTha said—

संकल्प-पुरुषस्_त्व्_एष यद्.यत् कल्पयति स्वयम् ।

saMkalpa-puruSa:_tu_eSa:_ yat.yat kalpayati svayam |

तत्.तथा तादृशम् पञ्च.भूत~आत्मा भवत्य्_इव खम् ॥७।२०।१॥

tat.tathA tAdRzam paJca.bhUta~AtmA bhavati_iva kham ||7|20|1||

as.for this conceptual Person, whatever he himself conceives

thusever, thatwise

the five Elements come.to.be in his personal sky

~vlm. This primary Purusha or the Male agent--virát, is a volitive principle; and whatever he wills to do at anytime, the same appears instantly before him in its material form of the five elements.

~sv. The cosmic person is himself of the nature of a notion (or concept, thought, etc.). Whatever notion is entertained by him appears to be embodied in the five elements in the cosmic space.

*jd.1 - saMkalpa-puruSa: tu eSa - he is the Concept-Person, this one = yad.yat kalpayati svayam - whatever himself conceives = tat.tathA - thusever = tAdRzam - thatwise ["that-a-way"] = paJca.bhUta~AtmA - the Five-Existents/Elements = bhavati iva kham - become as-if _kha_ Space/Sky.

सर्वम् राम जगज्_ जातम् तत्.संकल्पम् विदुर्_बुधा: ।

sarvam rAma jagat_ jAtam tat.saMkalpam vidu:_budhA: |

तादृग्-रूपम् पञ्चक~आत्म-विषय~उन्मुखम् आततम् ॥७।२०।२॥

tAdRk-rUpam paJcaka~Atma-viSaya~unmukham Atatam ||2||

everything, rAma, in the world is born from what the wise call

a saMkalpa.Concept,

in a form that unfolds as elemental sense-objects

~vlm.2. It is this will, O Ráma! that the sages say to have become the world; because by its being intent upon producing the same, it became expanded in the same form.

*jd.2 - sarvam rAma - everything, rAma = jagaj jAtam - the world is born = tat saMkalpam vidurbudhA: from what the wise call a saMkalpa.Concept = tAdRk-rUpam - in that-sort of form = paJcaka~Atma-viSaya~unmukham - opening as sense-objects of the nature of the elements = Atatam - expanding.

जगत्-पदार्थ-सार्थस्य विराट्_सर्वस्य कारणम् ।

jagat-padArtha-sArthasya virAT_sarvasya kAraNam |

कारणेन समान्या_इव कार्याणि च भवन्त्य्_अत: ॥७।२०।३॥

kAraNena samAnyA_iva kAryANi ca bhavanti_ata: ||3||

that which is signified by the word "world"

is virAT

–the cause of all–

and from that cause the corresponding effects then come.to.be

~vlm.3. Viráj is the cause of all things in the world, which came to be produced in the same form as their material cause. (Because the product is alike its producing cause, being a facsimile of the same).

~sv.3 All these diverse creatures (from a worm to the god Rudra) have arisen from the original notion, just as a mighty tree grows out of a small seed. Though the universe has thus expanded from a minute sub-atom, the expansion or evolution is rooted in intelligence, not inertia.

*jd.3 - jagat-padArtha-sArthasya - by the world-meaning.signified What is signified by the word "world" = virAT - is virAT = sarvasya kAraNam - as the cause of all = ca kAraNena - and from that cause = samAny eva kAryANi - only equivalent effects = bhavanty ata: - hence become.

यथैव स विराड्_एव विराट्_प्रत्येकम् आत्मनि ।

yatha_eva sa virAT_eva virAT_pratyekam Atmani |

स्व.संविदि प्रसरति बोधवान्_न त्व्_अबोधवान् ॥७।२०।४॥

sva.saMvidi prasarati bodhavAn_na tu_abodhavAn ||4||

since this virAT

is one virAT separately in each self

personal awareness ensues

when there is bodha.Realization

not, however, when Realization is lacking

#pratyeka . prati-eka each one, each single one, every one Jaim. Sch.; (beg.cpd. or #pratyekam ind.) one by one, one at a time, singly, for every single one Mn., kAv. &c.; #pratyekabuddha-: a Buddha who lives in seclusion and obtains emancipation for himself only (as opp. to those Buddhas who liberate others also) Buddh. {In this sense, I'm a pratyekabuddha; but also keep my bodhisattva vow by translating this work! das....@gmail.com}; #pratekazas -ind.- one by one, singly, severally Mbh.

~vlm.4 As the great viráj is collectively the aggregate of all souls, so is he distributed likewise into the individual soul of every body. (Hence every soul knowing itself to be a particle of the Divine, cannot think itself as otherwise).

~sv.4 Just as the cosmic person has come to be manifest as this cosmos,

*jd.4 - yathA eva sa virAD - just as virAT him/herself = eva virAT_pratyekam Atmani - is one virAT for each Self = sva.saMvidi prasarati - self-awareness ensues = bodhavAn - when there is bodha.Realization = na tu_a.bodhavAn - not, however, when Realization is lacking.

आ-सरीसृपम्~आरुद्रम् एवम् अभ्युदितो भ्रमः ।

A-sarIsRpam~Arudram evam abhyudita:_ bhrama: |

अणाव्_अप्य्_अद्रि-विस्तारो बीज-कोश इव द्रुमः ॥७।२०।५॥

aNau_api_adri-vistAro_ bIja-koza* iva druma: ||5||

from a creeping serpent to rudra the Terrible

so delusion has arisen

in an atom is a mountain-range

like a tree wrapped in a seed

~vlm.5. The same viráj is manifest in the meanest insect as also in the highest Rudra, in a small atom as in the huge hill, and expands itself as the seed vessel to a very large tree: (all which are mistaken as parts of the illusive world).

~sv.5 5-6 even so have all things come into being,

*jd.5 - A-sarIsRpam~A.rudram - from the creeping serpent to fierce Rudra = evam abhyudita: bhrama: - so is-arisen delusion = aNau_apy - even in an atom = adri-vistAra: - a mountain-range = bIja-koze iva druma: - like a tree in a seed-husk.

आसरीसृपम् आरुद्रम् विराट् प्रत्येकम् आत्मनि ।

AsarIsRpam Arudram virAT pratyekam Atmani |

पराणाव्_अप्य्_अनन्त~आत्म-बोधतो न त्व्_अबोधतः ॥७।२०।६॥

parANau_api_ananta~Atma-bodhato_ na tu_a-bodhata: ||6||

from a creeping serpent to rudra the Terrible

there's a virAT in each self

even in the Primal Atom

after Realization of the boundless Self

but not without Realization

~vlm.6. The great viráj is himself the soul of every individual, from the creeping insect to the mighty Rudra of air; and his infinite soul extends even to atoms, that are sensible and not insensible of themselves.

~sv.6 5-6 even so have all things come into being,

*jd.6 - A.sarIsRpam - from the slinking snake = A.rudram - to the fierce Rudra = virAT_pratyekam Atmani virAT - is one in each Self/soul = parANau_api - even in the Primal Atom = anantAtma-bodha-tas - after Realization of the boundless Self = na tu_abodhata: - but not without Realization.

* paramANu parama-Anu the Absolute or Primal Atom, may be compared with

the Singularity that becomes theBig Bang of Creation.

यादृग् एव विराड्~आत्मन्य् एष विस्तार आततः ।

yAdRk_va virAT~Atmani_ eSa* vistAra* Atata: |

तादृग्_एवेह सर्वस्मिन्न्*अणु-मात्रे_ऽपि भूतके ॥७।२०।७॥

tAdRk_eva_iha sarvasmin*_aNu-mAtre_api bhUtake ||7||

in the Self of virAT the Splendid

this expansion spreads out so it is here in everything

in every atom of being

yAdRg eva virAD~Atmani - just as in the Self of virAT Majesty =

eSa vistAra Atata: - this expansion is outspread =

tAdRg eva iha sarvasmin - just so it is just here in everything =

aNu-mAtre_api bhUtake - in a mere atom of being.

*jd.7 - yAdRg eva virAD~Atmani - just as in the Self of virAT Majesty = eSa vistAra Atata: - this expansion is outspread = tAdRg eva iha sarvasmin - just so it is just here in everything = aNu-mAtre_api bhUtake - in a mere atom of being.

#virAj #virAT #virAD #virAG a. ruling far and wide, sovereign, excellent, splendid • ‑f.‑ pre-eminence, majesty; m/f. the first progeny of brahmA (brahmA having divided his own substance into male and female, produced from the female the male power virAT, who then produced the first manu who then created the ten prajApatis; elsewhere, the male half of brahmA was manu, and the other half zata-rUpA •• the AtivAhika.Traveler, the Subtle Body: <pRthvy~Adi-rahito deho yo virAD~Atmako mahAn | AtivAhika evAsau cinmAtrAccha-nabhomayaH> y3014.004 +

#vaizvAnara a. I (fr. <vizvA-nara>) relating or belonging to all men, omnipresent, universal, common; consisting of all men, complete rv. av.; relating or belonging to the gods collectively; all-commanding av.; relating or sacred to Agni VaizvAnara; m/n. of Agni or Fire; the fire of digestion; the sun, sunlight av.; (in the vedAnta) N. of the Supreme Spirit or Intellect when located in a supposed collective aggregate of gross bodies (= VirAj, prajApati, Purusha), Vedantas.; n. men collectively, mankind; v. mukha a. having Vedantas for a mouth (said of Shiva) mbh.—

~sv.7 right down to the minutest atom.

~vwv.350/7. This expansion (or world of ideas) of which sort exactly arrived in the Cosmis Mind, like that alone is (experienced) here in every being even of the sixe of an atom.

परमार्थेन न स्थूलम् न सूक्ष्मम् किम्चन क्वचित् ।

paramArthena na sthUlam na sUkSmam kimcana kvacit |

यद् यथा विततम् यत्र तत् तथाश्व्_अनुभूयते ॥७।२०।८॥

yat_yathA vitatam yatra tat tathA_Azu_anubhUyate ||8||

in the higher sense

there is no Gross nor Subtle

anyhow anywhere

what and where expansion is

that and there is experienced

~vlm.8. There is nothing as great or small in reality in the world, but everything appears to be in proportion as it is filled and expanded by the Divine spirit.

~sv.8 But in truth there is nothing large nor minute. Whatever notion arises in the self is experienced as if it were real.

*jd.8 - paramArthena na sthUlam - in the higher sense, there is no Gross = na sUkSmam kiMcana kvacit - nor Subtle anyhow anywhere = yad yathA vitatam yatra - what so is an expansion wherever = tat tathA Azu anubhUyate - that thus indeed is experienced.

मनश्_चन्द्रमसो जातम् मनसश्_चन्द्र उत्थितः ।

mana:_candramasa:_ jAtam manasa:_candra* utthita: |

जीवाज्_जीवो_ऽथवा_एका_एषा सत्ता द्रव-जल~अङ्ग-वत् ॥७।२०।९॥

jIvAt_jIva:_athavA_ekA_eSA sattA drava-jala.aGga-vat ||9||

from Mind the moon is arisen

from Life the living.jIva likewise

for it is one, this Suchness, like the flow in a body of water

~vlm.9. The mind is derived from the moon, again the moon has sprang from the mind; so doth life spring from life and the fluid water flows from the congealed snow and ice and vice versa.

~sv.9 The mind arises in the lunar element, and the moon is created by the mind. In the same way, one jiva gives rise to other jivas.

*jd.9 - manas candramasa: jAtam - Mind is born of the Moon = manasaz candra utthita: - from Mind the moon is arisen = jIvAj jIva: athavA - from Life the living _jIva_ likewise = ekA eSA sattA - one is this Suchness = drava-jala-aGgavat - like the flow of a body of water.

10|o/

शुक्र-सारम् विदुर्_जीवम् प्रलेय-कण=संनिभम् ।

zukra-sAram vidu:_jIvam praleya-kaNa=saMnibham |

आनन्दो_अचल-संदोहस्_तत एव प्रवर्तते ॥७।२०।१०॥

Ananda:_acala-saMdoha:_tata:_ eva pravartate ||10||

zukra-sAram vidu:_jIvam - it is the essential sperm that they say is the Living.jIva =

praleya-kaNa=saMnibham - x =

Ananda:_acala-saMdoha:_x

tata eva pravartate - x.

~vlm.10. Life is but a drop of the seminal fluid, distilled as a particle by the amorous union of parents. (This life being transmitted from generation to generation, there is no one greater or less than another).

~sv.10 The wise consider jiva to be the essence in the sperm. In it is hidden the bliss of the self which it experiences as if independent of itself.

11|o/

तम् चेतति तद्.आभासम् पूर्णम् आत्मस्थम् आत्मना ।

tam cetati tad.AbhAsam pUrNam Atmastham AtmanA |

तत्र तन्.मयताम् धत्ते तेन तन्.मय-रूपिणी ॥७।२०।११॥

tatra tan.mayatAm dhatte tena tan.maya-rUpiNI ||11||

tam cetati conceiving it

tad.AbhAsam the projection of That

pUrNam fully

Atmastham AtmanA – set in self by Self

tatra tan.mayatAm dhatte – giving a state assumed in that

tena tan.maya-rUpiNI - x.

~vlm.11. This life then reflects in itself, and derives the properties of the soul, and likens it in the fulness of its perfections. (Hence the soul and life are identified to one and the same principle by many).

~sv.11 There arises in it its identification with the five elements for no apparent reason.

12|o/

जीव-संविद्_अथ एषा अन्तर्_यद्_उपायाति पञ्चताम् ।

jIva-saMvit_atha_eSA anta:_yat_upAyAti paJcatAm |

न तत्र कारणम् किंचिद्_विद्यते न च कार्यता ॥७।२०।१२॥

na tatra kAraNam kiMcit_vidyate na ca kAryatA ||12||

jIva-saMvit_atha_eSA anta: living Awareness then in this

yat_upAyAti paJcatAm - which comes to a state of materiality

na tatra kAraNam kiMcit_vidyate – not there a cause whatever is known.to.be

nor is there a state of effect

~vlm.12. The living soul has then the conscious||consciousness|| of itself, and of its existence as one pure and independent soul; but there is no cause whatever, as to how it comes to think itself a material being composed of the five elements.

~sv.12 Yet the jiva continues to be jiva, not really limited by these elements;

13|o/

प्रतियोगि-व्यवच्छित्तेर्_अभावात् स्व.स्वभावयो: ।

pratiyogi-vyavacchitte:_abhAvAt_sva.svabhAvayo: |

स्वभाव~उक्तिर्_न च_एव अत्र भवत्य्_अर्थ-अनुसारिणी ॥७।२०।१३॥

svabhAva~ukti:_na ca_eva atra bhavati_artha-anusAriNI ||13||

pratiyogi-vyavacchitte: of pratiyogi-separated

abhAvAt thru the absence

sva.svabhAvayo: - of self.nature

svabhAva~ukti:_na ca eva atra nor does the term Nature

bhavati_artha-anusAriNI - become a useful investigation.

#vyavaccheda-: cutting one's self off from , separation , interruption (» /a-vy°).

~vlm.13. It is through opposition of nature that leads one into error, but in fact nature ever remains the same; as wrong interpretation of language imbrues bad ideas whereas character remains the same.

~sv.13 it is inside and outside these elements

14|o/

जीवो जीवत्वम् एव स्व.जीवत्वाद्_एव च स्वत: ।

jIva:_ jIvatvam eva sva.jIvatvAt_eva ca svata: |

अन्तस्त्वेन बहिष्ट्वेन दृश्यते न च वायुवत् ॥७।२०।१४॥

antastvena bahiSTvena dRzyate na ca vAyuvat ||14||

the Living.jIva is only Life

sva.jIvatvAt eva ca –

and from its own state of Living

from its self

antastvena bahiSTvena

by internal or external condition

dRzyate na ca and is not seen.to.be

vAyu.vat Air.wise - with-regard-to the Airs.

~vlm.14. The living soul is conscious of its selfexistence, by its knowledge of living by itself; it is the instinct of the perception of things by the mind, and not merely as the breath of life or external air, which is devoid of consciousness.

~sv.14 and their composition known as the body.

15|o/

नीहारेन_इव संवीतश्_चेत्य-वस्तु-परायण: ।

nIhArena_iva saMvIta:_cetya-vastu-parAyaNa: |

जाति-अन्ध इव पन्थानम् मारुत~आत्मा न पश्यति ॥७।२०।१५॥

jAti-andha iva panthAnam mAruta~AtmA na pazyati ||15||

nIhArena iva saMvIta: - as-if covered with snow =

cetya-vastu-parAyaNa: - x =

jAti-andha iva panthAnam – birthblind-like on the path

mArutAtmA na pazyati - the Airy.Self does not see.

#saMvIta

*cetya-vastu-parAyaNa

*jAty-andha

#pantha

*mArutAtmA

~vlm.15. But being beset by the frost of ignorance, and confined to the objects of sense, the living soul is blinded of its consciousness and is converted to the breathing soul or vital life, and so loses the sight of its proper course.

~sv.15 But veiled by its identification with the elements it does not see its true nature,

16|o/

जगज्~जृम्भिकया जीव: स्वम् ऐक्यम् द्वित्वम् आस्थित: ।

jagat-jRmbhikayA jIva: svam aikyam dvitvam Asthita: |

स्पन्द-शक्त्या इव पवन आवृत~आत्मा न पश्यति ॥७।२०।१६॥

spanda-zaktyA iva pavana AvRta~AtmA na pazyati ||16||

jagaj-jRmbhikayA - with a world-yawn - see jRmbhika and indra in

https://books.google.ca/books?id=NNcXrBlI9S0C&pg=PA94&lpg=PA94&dq=jRmbhika&source=bl&ots=GY4L3cia30&sig=01mqcbSzf8m4zFxA9keYX5cNAWk&hl=en&sa=X&ved=0ahUKEwic-_rij5_ZAhUFeawKHfRvAdMQ6AEILjAA#v=onepage&q=jRmbhika&f=false

the Living.jIva =

svam aikyam dvitvam Asthita: - its-own unity seated in duality =

spanda-zaktyA iva pavana: - like the air with the vibratory power =

AvRta AtmA na pazyati - the self of

~vlm.16. Being thus deluded by the illusion of the world, the soul sees the duality instead of its unity, and being converted to the breathing of vital life, it is lost to the sight of the soul which is hidden under it.

~sv.16 even as a man born blind does not see his way.

अज्ञानस्य महा.ग्रन्थेर्_मिथ्या-वेद्य~आत्मनो अ-सत: ।

ajJAnasya mahA.granthe:_mithyA-vedya~Atmana:_ a-sata: |

अहम्.इत्य्-अर्थ-रूपस्य भेदो मोक्ष इति स्मृत: ॥७।२०।१७॥

aham.iti-artha-rUpasya bheda: mokSa_ iti smRta: ||17||

of the great knot of ignorance

–

of the unSuch false-knowing.entity of the form

"I"

the cutting is known as mokSha.Freedom

~vlm.17. We remain confined to this world of ignorance, as long we enjoy the idea of ego; but as soon we give up the idea of ego, we become a free man.

~sv.17 Emancipation or moksa is the destruction of this ignorance

~vwv.1620 The cutting off of the nature of the entity called "I", which is the great knot of ignorance, made up of falsely known objects, and unreal, is considered as liberation.

*jd.17 - ajJAnasya mahA-granthe: - of the great knot of ignorance = mithyA-vedya~Atmano asata: - of the unSuch false-knowing.entity = aham-ity-artha-rUpasya - of the form "I" = bheda: mokSa: iti smRta: - the cutting is known as mokSha Freedom.

18|o/

व्यपगत-घन-चेतनः समन्ताद्

vyapagata-ghana-cetana: samantAd

अहम् इति नूनम् अबुध्यमान आस्स्व ।

aham iti nUnam abudhyamAna Assva |

अनभिध-घन-चेतन-एक.रूपः

anabhidha-ghana-cetana-eka.rUpa:

क्षित-सत्-असत् सद्-असत्-सदा उदितश्च ॥७।२०।१८॥

kSita-sat-asat_sad-asat-sadA uditazca ||18||

vyapagata-ghana-cetana: pervasive-thickly-Affective

samantAd

samantatas

aham iti nUnam a-budhyamAna Assva - "I" now-then not-thinking be =

anabhidha-ghana-cetana-ekarUpa: -

undefined-thickly-Affective-one.form =

kSita-sad-asat sad-asat-sadA uditaz ca - x.

~sv.18 and the realisation of the independence of the jiva from these elements and the egosense.

~vlm.18. Therefore O Ráma! When you will be able to know that there is no salvation and confinement in this world, as well as no sat and asat, then and there you will be a true free man.

oॐm

ÂUUMmmmm....

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

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

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

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

+++

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Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

DAILY READINGS mn 12 February

fm5012 2.fb12 IN PRAISE OF WISDOM .z40

https://www.dropbox.com/s/v0hwt4qro1eucb9/fm5012%202.fb12%20IN%20PRAISE%20OF%20WISDOM%20.z40.docx?dl=0

fm7021 3.fb12 jnAna-bandhu: The Poor Relation .z10

https://www.dropbox.com/s/m1287zx2a80fx60/fm7021%203.fb12%20jnAna-bandhu%20The%20Poor%20Relation%20.z10.docx?dl=0

fm1028 1.fb11-13 The Experience of Change .z43

https://www.dropbox.com/s/fvmptcasb6mfc9b/fm1028%201.fb11-13%20The%20Experience%20of%20Change%20.z43.docx?dl=0

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया~इति.आदि~अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

fm7020 3.fb11 virAT the Person .z18.docx

Jiva Das

unread,

Feb 11, 2021, 6:21:23 PM2/11/21

to yoga vasishtha

FM7020 VIRAT THE PERSON 3.FB12 .z18

https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0

FM.7.1-FM.7.24

https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0

FM.7.20 VIRAT THE PERSON 3.FB12

सर्ग ७.१८

sarga 7.18

राम उवाच ।

वसिष्ठ उवाच ।

vasiSTha uvAca |

संकल्प.पुरुSas tv एषः यd.यत् कल्पयति स्वयम् ।

saMkalpa.puruSa:_tu_eSa: yat.yat kalpayati svayam |

तत्.तथा तादृशम् पञ्च.भूत.आत्मा भवति_इव खम् ॥७।२०।१॥

tat.tathA tAdRzam paJca.bhUta.AtmA bhavati_iva kham ||7|20|1||

सर्वम् राम जगj_जातम् तत्.संकल्पम् विdur बुधाः ।

sarvam rAma jagat_jAtam tat.saMkalpam vidu:_budhA: |

तादृg.रूपम् पञ्चक.आत्म.विषय.उन्मुखम् आततम् ॥७।२०।२॥

tAdRk.rUpam paJcaka.Atma.viSaya.unmukham Atatam ||7|20|2||

जगत्.पदार्थ.सार्थस्य विराट् सर्वस्य कारणम् ।

jagat.padArtha.sArthasya virAT sarvasya kAraNam |

कारणेन समान्य् एव कार्याणि च भवन्ति_अतः ॥७।२०।३॥

kAraNena samAni_eva kAryANi ca bhavanti_ata: ||7|20|3||

यथ_एव स विराD_एव विराट् प्रत्येकम् आत्मनि ।

yatha_eva sa* virAT_eva virAT pratyekam Atmani |

स्व.संविदि प्रसरति बोधवान् न त्व् अबोधवान् ॥७।२०।४॥

sva.saMvidi prasarati bodhavAn na tu_abodhavAn ||7|20|4||

आ.सरीसृपम्.आरुद्रम् एवम् अभ्युदितः_भ्रमः ।

A.sarIsRpam.Arudram evam abhyudita:_bhrama: |

अणाव् अप्य् अद्रि.विस्तारः बीज.कोश इव द्रुमः ॥७।२०।५॥

aNau_api_adri.vistAra: bIja.koza* iva druma: ||7|20|5||

आसरीसृपम् आरुद्रम् विराट् प्रत्येकम् आत्मनि ।

AsarIsRpam Arudram virAT pratyekam Atmani |

पराणाव् अप्य् अनन्त.आत्म.बोधto न त्व् अबोधतः ॥७।२०।६॥

parANau_api_ananta.Atma.bodhata:_na tu_a.bodhata: ||7|20|6||

यादृg_एव विराD.आत्मन्य् एष विस्तार आततः ।

yAdRk_eva virAT.Atmani_eSa* vistAra* Atata: |

तादृg_एव_इह सर्वस्मिन्_अणु.मात्रे 'पि भूतके ॥७।२०।७॥

tAdRk_eva_iha sarvasmin_aNu.mAtre_api bhUtake ||7|20|7||

परमार्थेन न स्थूलम् न सूक्ष्मम् किम्चन क्वचित् ।

paramArthena na sthUlam na sUkSmam kiMcana kvacit |

यत्_यथा विततम् यत्र तत् तथा_आzv अनुभूयते ॥७।२०।८॥

yat_yathA vitatam yatra tat tathA_Azu_anubhUyate ||7|20|8||

मnaz चन्द्रमso जातम् मनsaz चन्द्र उत्थितः ।

mana:_candramasa:_jAtam manasa:_candra* utthita: |

जीवाj जीvo अथवा_एका_एषा सत्ता द्रव.जल.अङ्ग.वत् ॥७।२०।९॥

jIvAt_jIva:_athavA_ekA_eSA sattA drava.jala.aGga.vat ||7|20|9||

शुक्र.सारम् विdur जीवम् प्रलेय.कण=संनिभम् ।

zukra.sAram vidu:_jIvam praleya.kaNa=saMnibham |

आनndo 'चल.संदोhas तत एव प्रवर्तते ॥७।२०।१०॥

Ananda:_acala.saMdoha:_tata* eva pravartate ||7|20|10||

तम् चेतति तd.आभासम् पूर्णम् आत्मस्थम् आत्मना ।

tam cetati tat.AbhAsam pUrNam Atmastham AtmanA |

तत्र तन्मयताम् धत्ते तेन तन्मय.रूपिणी ॥७।२०।११॥

tatra tanmayatAm dhatte tena tanmaya.rUpiNI ||7|20|11||

जीव.संवित्_अथ_एषा_अन्तर् यd उपायाति पञ्चताम् ।

jIva.saMvit atha_eSA_antar_yat_upAyAti paJcatAm |

न तत्र कारणम् किंचित्_विद्यते न च कार्यता ॥७।२०।१२॥

na tatra kAraNam kiMcit vidyate na ca kAryatA ||7|20|12||

प्रतियोगि.व्यवच्छित्तेः 'भावात् स्व.स्वभावयोः ।

pratiyogi.vyavacchitte:_abhAvAt sva.svabhAvayo: |

स्वभाव.उktir न च_एव_अत्र भवty अर्थ.अनुसारिणी ॥७।२०।१३॥

svabhAva.ukti:_na ca_eva_atra bhavati_artha.anusAriNI ||7|20|13||

जीvo जीवत्वम् एव स्व.जीवत्वाd एव च स्वतः ।

jIva:_jIvatvam eva sva.jIvatvAt_eva ca svata: |

अन्तस्त्वेन बहिष्ट्वेन दृश्यते न च वायुवत् ॥७।२०।१४॥

antastvena bahiSTvena dRzyate na ca vAyuvat ||7|20|14||

नीहारेन_इव संवीtaz चेत्य.वस्तु.परायणः ।

nIhArena_iva saMvIta: cetya.vastu.parAyaNa: |

जात्य् अन्ध इव पन्थानम् मारुत.आत्मा न पश्यति ॥७।२०।१५॥

jAti.andha* iva panthAnam mAruta.AtmA na pazyati ||7|20|15||

जगत्.जृम्भिकया जीवः स्वम् ऐक्यम् द्वित्वम् आस्थितः ।

jagat.jRmbhikayA jIva: svam aikyam dvitvam Asthita: |

स्पन्द.शक्त्या_इव पवन आवृत.आत्मा न पश्यति ॥७।२०।१६॥

spanda.zaktyA_iva pavana* AvRta.AtmA na pazyati ||7|20|16||

अज्ञानस्य महा.ग्रnther मिथ्या.वेद्य.आत्मno 'सतः ।

ajJAnasya mahA.granthe: mithyA.vedya.Atmana:_a.sata: |

अहम्.इत्य् अर्थ.रूपस्य भेdo मोक्ष इति स्मृतः ॥७।२०।१७॥

aham.iti.artha.rUpasya bheda: mokSa_iti smRta: ||7|20|17||

व्यपगत.घन.चेतनः समन्तात्

vyapagata.ghana.cetana: samantAt

अहम् इति नूनम् अबुध्यमान आस्स्व ।

aham iti nUnam abudhyamAna* Assva |

अनभिध.घन.चेतन.एक.रूपः

anabhidha.ghana.cetana.eka.rUpa:

क्षित.सd.असत्_सd.असत्.सदा_उदिtaz च ॥७।२०।१८॥

kSita.sat.asat_sat.asat.sadA_udita:_ca ||7|20|18||

oॐm

sv:

Emancipation or moksa is the destruction of this ignorance and the realisation of the independence of the jiva from these elements and the egosense.

oॐm

VASISHTHA said—

संकल्प.पुरुSas tv एषः यd.यत् कल्पयति स्वयम् ।

saMkalpa.puruSa:_tu_eSa: yat.yat kalpayati svayam |

तत्.तथा तादृशम् पञ्च.भूत.आत्मा भवति_इव खम् ॥७।२०।१॥

tat.tathA tAdRzam paJca.bhUta.AtmA bhavati_iva kham ||7|20|1||

as.for this conceptual Person, whatever he himself conceives

thusever, thatwise

the five Elements come.to.be in his personal sky

saMkalpa.puruSa: tu eSa –

he is the Concept.Person, this one = yad.yat kalpayati svayam . whatever himself conceives = tat.tathA . thusever = tAdRzam . thatwise ["that.a.way"] = paJca.bhUta.AtmA . the Five.Existents/Elements = bhavati iva kham –

become as.if _kha_ Space/Sky.

*jd.1 . saMkalpa.puruSa: tu eSa . he is the Concept.Person, this one = yad.yat kalpayati svayam . whatever himself conceives = tat.tathA . thusever = tAdRzam . thatwise ["that.a.way"] = paJca.bhUta.AtmA . the Five.Existents/Elements = bhavati iva kham . become as.if _kha_ Space/Sky.

*vlm. This primary Purusha or the Male agent..virát, is a volitive principle; and whatever he wills to do at anytime, the same appears instantly before him in its material form of the five elements.

*sv. The cosmic person is himself of the nature of a notion (or concept, thought, etc.). Whatever notion is entertained by him appears to be embodied in the five elements in the cosmic space.

सर्वम् राम जगj_जातम् तत्.संकल्पम् विdur बुधाः ।

sarvam rAma jagat_jAtam tat.saMkalpam vidu:_budhA: |

तादृg.रूपम् पञ्चक.आत्म.विषय.उन्मुखम् आततम् ॥७।२०।२॥

tAdRk.rUpam paJcaka.Atma.viSaya.unmukham Atatam ||7|20|2||

sarvam rAma . everything, rAma –

jagaj jAtam . the world is born = tat saMkalpam vidurbudhA: from what the wise call a saMkalpa.Concept = tAdRk.rUpam . in that.sort of form = paJcaka.Atma.viSaya.unmukham . opening as sense.objects of the nature of the elements =

Atatam . expanding.

everything, rAma, in the world is born from what the wise call

a saMkalpa.Concept,

in a form that unfolds as elemental sense.objects

*vlm.2. It is this will, O Ráma! that the sages say to have become the world; because by its being intent upon producing the same, it became expanded in the same form.

*jd.2 . sarvam rAma . everything, rAma = jagaj jAtam . the world is born = tat saMkalpam vidurbudhA: from what the wise call a saMkalpa.Concept = tAdRk.rUpam . in that.sort of form = paJcaka.Atma.viSaya.unmukham . opening as sense.objects of the nature of the elements = Atatam . expanding.

जगत्.पदार्थ.सार्थस्य विराट् सर्वस्य कारणम् ।

jagat.padArtha.sArthasya virAT sarvasya kAraNam |

कारणेन समान्य् एव कार्याणि च भवnty एतः ॥७।२०।३॥

kAraNena samAni_eva kAryANi ca bhavanti_ata: ||7|20|3||

that which is signified by the word "world"

is virAT

–the cause of all–

and from that cause the corresponding effects then come.to.be

jagat.padArtha.sArthasya –

by the world.meaning.signified What is signified by the word "world" = virAT . is virAT = sarvasya kAraNam . as the cause of all = ca kAraNena . and from that cause = samAny eva kAryANi . only equivalent effects = bhavanty ata: .

hence become.

*vlm.3. Viráj is the cause of all things in the world, which came to be produced in the same form as their material cause. (Because the product is alike its producing cause, being a facsimile of the same).

*sv.3 All these diverse creatures (from a worm to the god Rudra) have arisen from the original notion, just as a mighty tree grows out of a small seed. Though the universe has thus expanded from a minute sub.atom, the expansion or evolution is rooted in intelligence, not inertia.

*jd.3 . jagat.padArtha.sArthasya . by the world.meaning.signified What is signified by the word "world" = virAT . is virAT = sarvasya kAraNam . as the cause of all = ca kAraNena . and from that cause = samAny eva kAryANi . only equivalent effects = bhavanty ata: . hence become.

यथ_एव स विराD_एव विराट् प्रत्येकम् आत्मनि ।

yatha_eva sa* virAT_eva virAT pratyekam Atmani |

स्व.संविदि प्रसरति बोधवान् न त्व् अबोधवान् ॥७।२०।४॥

sva.saMvidi prasarati bodhavAn na tu_abodhavAn ||7|20|4||

since this virAT

is one virAT separately in each self

personal awareness ensues

when there is bodha.Realization

not, however, when Realization is lacking

yathA.as/how eva.indeed\only/very to sas Virât eva.indeed\only/very to Virât pratyekam whin the Atma.self.ni | sva.saMvid.Awareness.i prasarat.i bodha.realizing/awaking\blossoming.vaan na.no/not tu abodha.vaan

sas

pratyekam

sva

saMvid

prasarat

abodha

vAn

#pratyeka . prati.eka each one, each single one, every one Jaim. Sch.; (beg.cpd. or #pratyekam ind.) one by one, one at a time, singly, for every single one Mn., kAv. &c.; #pratyekabuddha.: a Buddha who lives in seclusion and obtains emancipation for himself only (as opp. to those Buddhas who liberate others also) Buddh. {In this sense, I'm a pratyekabuddha; but also keep my bodhisattva vow by translating this work! das....@gmail.com}; #pratekazas .ind.. one by one, singly, severally Mbh.

*vlm.4 As the great viráj is collectively the aggregate of all souls, so is he distributed likewise into the individual soul of every body. (Hence every soul knowing itself to be a particle of the Divine, cannot think itself as otherwise).

*sv.4 Just as the cosmic person has come to be manifest as this cosmos,

*jd.4 . yathA eva sa virAD . just as virAT him/herself = eva virAT_pratyekam Atmani . is one virAT for each Self = sva.saMvidi prasarati . self.awareness ensues = bodhavAn . when there is bodha.Realization = na tu_a.bodhavAn . not, however, when Realization is lacking.

आ.सरीसृपम्.आरुद्रम् एवम् अभ्युदिto भ्रमः ।

A.sarIsRpam.Arudram evam abhyudita:_bhrama: |

अणाव् अप्य् अद्रि.विस्तारो बीज.कोश इव द्रुमः ॥७।२०।५॥

aNau_api_adri.vistAra: bIja.koza* iva druma: ||7|20|5||

A.sarIsRpam.A.rudram –

from the creeping serpent to fierce Rudra = evam abhyudita: bhrama: . so is.arisen delusion = aNau_apy . even in an atom = adri.vistAra: . a mountain.range = bIja.koze iva druma: .

like a tree in a seed.husk.

from a creeping serpent to rudra the Terrible

so delusion has arisen

in an atom is a mountain.range

like a tree wrapped in a seed

*vlm.5. The same viráj is manifest in the meanest insect as also in the highest Rudra, in a small atom as in the huge hill, and expands itself as the seed vessel to a very large tree: (all which are mistaken as parts of the illusive world).

*sv.5 5.6 even so have all things come into being,

*jd.5 . A.sarIsRpam.A.rudram . from the creeping serpent to fierce Rudra = evam abhyudita: bhrama: . so is.arisen delusion = aNau_apy . even in an atom = adri.vistAra: . a mountain.range = bIja.koze iva druma: . like a tree in a seed.husk.

आसरीसृपम् आरुद्रम् विराट् प्रत्येकम् आत्मनि ।

AsarIsRpam Arudram virAT pratyekam Atmani |

पराणाव् अप्य् अनन्त.आत्म.बोधto न त्व् अबोधतः ॥७।२०।६॥

parANau_api_ananta.Atma.bodhata:_na tu_a.bodhata: ||7|20|6||

from a creeping serpent to rudra the Terrible

there's a virAT in each self

even in the Primal Atom

after Realization of the boundless Self

but not without Realization

A.sarIsRpam –

from the slinking snake = A.rudram . to the fierce Rudra = virAT_pratyekam Atmani virAT . is one in each Self/soul = parANau_api . even in the Primal Atom = anantAtma.bodha.tas . after Realization of the boundless Self = na tu_abodhata: .

but not without Realization.

*vlm.6. The great viráj is himself the soul of every individual, from the creeping insect to the mighty Rudra of air; and his infinite soul extends even to atoms, that are sensible and not insensible of themselves.

*sv.6 5.6 even so have all things come into being,

* paramANu parama.Anu the Absolute or Primal Atom, may be compared with

the Singularity that becomes the Big Bang of Creation.

*jd.6 . A.sarIsRpam . from the slinking snake = A.rudram . to the fierce Rudra = virAT_pratyekam Atmani virAT . is one in each Self/soul = parANau_api . even in the Primal Atom = anantAtma.bodha.tas . after Realization of the boundless Self = na tu_abodhata: . but not without Realization.

यादृg_एव विराD.आत्मन्य् एष विस्तार आततः ।

yAdRk_eva virAT.Atmani_eSa* vistAra* Atata: |

तादृg_एव_इह सर्वस्मिन्_अणु.मात्रे 'पि भूतके ॥७।२०।७॥

tAdRk_eva_iha sarvasmin_aNu.mAtre_api bhUtake ||7|20|7||

in the Self of virAT the Splendid

this expansion spreads out so it is here in everything

in every atom of being

yAdRg eva virAD.Atmani . just as in the Self of virAT Majesty =

eSa vistAra Atata: . this expansion is outspread =

tAdRg eva iha sarvasmin . just so it is just here in everything =

aNu.mAtre_api bhUtake . in a mere atom of being.

*jd.7 . yAdRg eva virAD.Atmani . just as in the Self of virAT Majesty = eSa vistAra Atata: . this expansion is outspread = tAdRg eva iha sarvasmin . just so it is just here in everything = aNu.mAtre_api bhUtake . in a mere atom of being.

*sv.7 right down to the minutest atom.

*vwv.350/7. This expansion (or world of ideas) of which sort exactly arrived in the Cosmic Mind, like that alone is (experienced) here in every being even of the sixe of an atom.

#virAj #virAT #virAD #virAG a. ruling far and wide, sovereign, excellent, splendid • .f.. pre.eminence, majesty; m/f. the first progeny of brahmA (brahmA having divided his own substance into male and female, produced from the female the male power virAT, who then produced the first manu who then created the ten prajApatis; elsewhere, the male half of brahmA was manu, and the other half zata.rUpA •• the AtivAhika.Traveler, the Subtle Body: <pRthvy.Adi.rahito deho yo virAD.Atmako mahAn | AtivAhika evAsau cinmAtrAccha.nabhomayaH> y3014.004 +

#vaizvAnara a. I (fr. <vizvA.nara>) relating or belonging to all men, omnipresent, universal, common; consisting of all men, complete rv. av.; relating or belonging to the gods collectively; all.commanding av.; relating or sacred to Agni VaizvAnara; m/n. of Agni or Fire; the fire of digestion; the sun, sunlight av.; (in the vedAnta) N. of the Supreme Spirit or Intellect when located in a supposed collective aggregate of gross bodies (= VirAj, prajApati, Purusha), Vedantas.; n. men collectively, mankind; v. mukha a. having Vedantas for a mouth (said of Shiva) mbh.—

परमार्थेन न स्थूलम् न सूक्ष्मम् किम्चन क्वचित् ।

paramArthena na sthUlam na sUkSmam kiMcana kvacit |

यत्_यथा विततम् यत्र तत् तथा_आzv अनुभूयते ॥७।२०।८॥

yat_yathA vitatam yatra tat tathA_Azu_anubhUyate ||7|20|8||

in the higher sense

there is no Gross nor Subtle

anyhow anywhere

what and where expansion is

that and there is experienced

paramArthena na sthUlam . in the higher sense, there is no Gross = na sUkSmam kiMcana kvacit . nor Subtle anyhow anywhere = yad yathA vitatam yatra . what so is an expansion wherever = tat tathA Azu anubhUyate . that thus indeed is experienced.

*vlm.8. There is nothing as great or small in reality in the world, but everything appears to be in proportion as it is filled and expanded by the Divine spirit.

*sv.8 But in truth there is nothing large nor minute. Whatever notion arises in the self is experienced as if it were real.

*jd.8 . paramArthena na sthUlam . in the higher sense, there is no Gross = na sUkSmam kiMcana kvacit . nor Subtle anyhow anywhere = yad yathA vitatam yatra . what so is an expansion wherever = tat tathA Azu anubhUyate . that thus indeed is experienced.

मnaz चन्द्रमso जातम् मनsaz चन्द्र उत्थितः ।

mana:_candramasa:_jAtam manasa:_candra* utthita: |

जीवाj जीvo अथवा_एका_एषा सत्ता द्रव.जल.अङ्ग.वत् ॥७।२०।९॥

jIvAt_jIva:_athavA_ekA_eSA sattA drava.jala.aGga.vat ||7|20|9||

mana:_candramasa:_jAtam manasa:_candra* utthita: | jIvAt_jIva:_athavA_ekA_eSA sattA drava.jala.aGga.vat

mana:_candramasa:_jAtam manasa:_candra* utthita: |

jIvAt_jIva:_athavA_ekA_eSA sattA drava.jala.aGga.vat

from Mind the moon is arisen

from Life the living.jIva likewise

for it is one, this Suchness, like the flow in a body of water

*vlm.9. The mind is derived from the moon, again the moon has sprang from the mind; so doth life spring from life and the fluid water flows from the congealed snow and ice and vice versa.

*sv.9 The mind arises in the lunar element, and the moon is created by the mind. In the same way, one jiva gives rise to other jivas.

*jd.9 . manas candramasa: jAtam . Mind is born of the Moon = manasaz candra utthita: . from Mind the moon is arisen = jIvAj jIva: athavA . from Life the living _jIva_ likewise = ekA eSA sattA . one is this Suchness = drava.jala.aGgavat . like the flow of a body of water.

शुक्र.सारम् विdur जीवम् प्रलेय.कण=संनिभम् ।

zukra.sAram vidu:_jIvam praleya.kaNa=saMnibham |

आनndo 'चल.संदोhas तत एव प्रवर्तते ॥७।२०।१०॥

Ananda:_acala.saMdoha:_tata* eva pravartate ||7|20|10||

zukra.sAram vidu:_jIvam . it is the essential sperm that they say is the Living.jIva =

praleya.kaNa=saMnibham . =

Ananda:_acala.saMdoha:_x

tata eva pravartate

*vlm.10. Life is but a drop of the seminal fluid, distilled as a particle by the amorous union of parents. (This life being transmitted from generation to generation, there is no one greater or less than another).

*sv.10 The wise consider jiva to be the essence in the sperm. In it is hidden the bliss of the self which it experiences as if independent of itself.

तम् चेतति तd.आभासम् पूर्णम् आत्मस्थम् आत्मना ।

tam cetati tat.AbhAsam pUrNam Atmastham AtmanA |

तत्र तन्मयताम् धत्ते तेन तन्मय.रूपिणी ॥७।२०।११॥

tatra tanmayatAm dhatte tena tanmaya.rUpiNI ||7|20|11||

tam cetati conceiving it

tad.AbhAsam the projection of That

pUrNam fully

Atmastham AtmanA – set in self by Self

tatra tan.mayatAm dhatte – giving a state assumed in that

tena tan.maya.rUpiNI . .

*vlm.11. This life then reflects in itself, and derives the properties of the soul, and likens it in the fulness of its perfections. (Hence the soul and life are identified to one and the same principle by many).

*sv.11 There arises in it its identification with the five elements for no apparent reason.

*va. Jiva confuses that reflection of bliss with the self, and by thinking so, it becomes so (reflection)

जीव.संवित्_अथ_एषा_अन्तर् यd उपायाति पञ्चताम् ।

jIva.saMvit atha_eSA_antar_yat_upAyAti paJcatAm |

न तत्र कारणम् किंचित्_विद्यते न च कार्यता ॥७।२०।१२॥

na tatra kAraNam kiMcit vidyate na ca kAryatA ||7|20|12||

jIva.saMvit_atha_eSA anta: living Awareness then in this

yat_upAyAti paJcatAm . which comes to a state of materiality

na tatra kAraNam kiMcit_vidyate – not there a cause whatever is known.to.be

nor is there a state of effect

*vlm.12. The living soul has then the conscious||consciousness|| of itself, and of its existence as one pure and independent soul; but there is no cause whatever, as to how it comes to think itself a material being composed of the five elements.

*sv.12 Yet the jiva continues to be jiva, not really limited by these elements;

प्रतियोगि.व्यवच्छित्तेः 'भावात् स्व.स्वभावयोः ।

pratiyogi.vyavacchitte:_abhAvAt sva.svabhAvayo: |

स्वभाव.उktir न च_एव_अत्र भवty अर्थ.अनुसारिणी ॥७।२०।१३॥

svabhAva.ukti:_na ca_eva_atra bhavati_artha.anusAriNI ||7|20|13||

pratiyogi.vyavacchitte: of pratiyogi.separated

abhAvAt thru the absence

sva*svabhAvayo: . of self.nature

svabhAva.ukti:_na ca eva atra nor does the term Nature

bhavati_artha.anusAriNI . become a useful investigation.

#vyavaccheda.: cutting one's self off from , separation , interruption (» /a.vy°).

*vlm.13. It is through opposition of nature that leads one into error, but in fact nature ever remains the same; as wrong interpretation of language imbrues bad ideas whereas character remains the same.

*sv.13 it is inside and outside these elements

.va. because of absence of opposition and distinction in their natures
(5 elements and jiva), “their nature” is just an indication, without meaning

जीvo जीवत्वम् एव स्व.जीवत्वाd एव च स्वतः ।

jIva:_jIvatvam eva sva.jIvatvAt_eva ca svata: |

अन्तस्त्वेन बहिष्ट्वेन दृश्यते न च वायुवत् ॥७।२०।१४॥

antastvena bahiSTvena dRzyate na ca vAyuvat ||7|20|14||

the Living.jIva is only Life

sva.jIvatvAt eva ca –

and from its own state of Living

from its self

antastvena bahiSTvena

by internal or external condition

dRzyate na ca and is not seen.to.be

vAyu.vat Air.wise . with.regard.to the Airs.

*vlm.14. The living soul is conscious of its selfexistence, by its knowledge of living by itself; it is the instinct of the perception of things by the mind, and not merely as the breath of life or external air, which is devoid of consciousness.

*sv.14 and their composition known as the body.

नीहारेन_इव संवीtaz चेत्य.वस्तु.परायणः ।

nIhArena_iva saMvIta: cetya.vastu.parAyaNa: |

जात्य् अन्ध इव पन्थानम् मारुत.आत्मा न पश्यति ॥७।२०।१५॥

jAti.andha* iva panthAnam mAruta.AtmA na pazyati ||7|20|15||

nIhArena iva saMvIta: . as.if covered with snow =

cetya.vastu.parAyaNa: . =

jAti.andha iva panthAnam – birthblind.like on the path

mArutAtmA na pazyati . the Airy.Self does not see.

*vlm.15. But being beset by the frost of ignorance, and confined to the objects of sense, the living soul is blinded of its consciousness and is converted to the breathing soul or vital life, and so loses the sight of its proper course.

*sv.15 But veiled by its identification with the elements it does not see its true nature,

जगj.जृम्भिकया जीवः स्वम् ऐक्यम् द्वित्वम् आस्थितः ।

jagat.jRmbhikayA jIva: svam aikyam dvitvam Asthita: |

स्पन्द.शक्त्या_इव पवन आवृत.आत्मा न पश्यति ॥७।२०।१६॥

spanda.zaktyA_iva pavana* AvRta.AtmA na pazyati ||7|20|16||

jagaj.jRmbhikayA . with a world.yawn . see jRmbhika and indra in

https://books.google.ca/books?id=NNcXrBlI9S0C&pg=PA94&lpg=PA94&dq=jRmbhika&source=bl&ots=GY4L3cia30&sig=01mqcbSzf8m4zFxA9keYX5cNAWk&hl=en&sa=X&ved=0ahUKEwic._rij5_ZAhUFeawKHfRvAdMQ6AEILjAA#v=onepage&q=jRmbhika&f=false

the Living.jIva =

svam aikyam dvitvam Asthita: . its.own unity seated in duality =

spanda.zaktyA iva pavana: . like the air with the vibratory power =

AvRta AtmA na pazyati . the self of

*vlm.16. Being thus deluded by the illusion of the world, the soul sees the duality instead of its unity, and being converted to the breathing of vital life, it is lost to the sight of the soul which is hidden under it.

*sv.16 even as a man born blind does not see his way.

अज्ञानस्य महा.ग्रnther मिथ्या.वेद्य.आत्मno 'सतः ।

ajJAnasya mahA.granthe: mithyA.vedya.Atmana:_a.sata: |

अहम्.इत्य् अर्थ.रूपस्य भेdo मोक्ष इति स्मृतः ॥७।२०।१७॥

aham.iti.artha.rUpasya bheda: mokSa* iti smRta: ||7|20|17||

ajJAnasya mahA.granthe: .

of the great knot of ignorance = mithyA.vedya.Atmano asata: . of the unSuch false.knowing.entity = aham.ity.artha.rUpasya . of the form "I" = bheda: mokSa: iti smRta: .

the cutting is known as mokSha Freedom.

of the great knot of ignorance

–

of the unSuch false.knowing.entity of the form

"I"

the cutting is known as mokSha.Freedom

*vlm.17. We remain confined to this world of ignorance, as long we enjoy the idea of ego; but as soon we give up the idea of ego, we become a free man.

*sv.17 Emancipation or moksa is the destruction of this ignorance

*vwv.1620 The cutting off of the nature of the entity called "I", which is the great knot of ignorance, made up of falsely known objects, and unreal, is considered as liberation.

*jd.17 . ajJAnasya mahA.granthe: . of the great knot of ignorance = mithyA.vedya.Atmano asata: . of the unSuch false.knowing.entity = aham.ity.artha.rUpasya . of the form "I" = bheda: mokSa: iti smRta: . the cutting is known as mokSha Freedom.

व्यपगत.घन.चेतनः समन्तात्

vyapagata.ghana.cetana: samantAt

अहम् इति नूनम् अबुध्यमान आस्स्व ।

aham iti nUnam abudhyamAna* Assva |

अनभिध.घन.चेतन.एक.रूपः

anabhidha.ghana.cetana.eka.rUpa:

क्षित.सd.असत्_सd.असत्.सदा_उदिtaz च ॥७।२०।१८॥

kSita.sat.asat_sat.asat.sadA_udita:_ca ||7|20|18||

vyapagata-ghana-cetana: pervasive-thickly-Affective

samantAd

samantatas

aham iti nUnam a-budhyamAna Assva - "I" now-then not-thinking be =

anabhidha-ghana-cetana-ekarUpa: -

undefined-thickly-Affective-one.form =

kSita-sad-asat sad-asat-sadA uditaz ca - .

*sv.18 and the realisation of the independence of the jiva from these elements and the egosense.

*vlm.18. Therefore O Ráma! When you will be able to know that there is no salvation and confinement in this world, as well as no sat and asat, then and there you will be a true free man.

oॐm

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FM7021 JNANA-BANDHU: THE POOR RELATION 3.FB13 .z10

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

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

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Enquiry the highest wisdom, and Peace the highest enjoyment.

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Jiva Das

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Jan 17, 2022, 8:58:26 PM1/17/22

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FM7020 VIRAT THE PERSON 3.FB12 .z18

https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0

FM.7.1.FM.7.24

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DN7020 VIRAT THE PERSON 3.FB12

सर्ग ७.१८

sarga 7.18

राम उवाच ।

वसिष्ठ उवाच ।

vasiSTha uvAca |

संकल्प.पुरुSas tv एषः यd.यत् कल्पयति स्वयम् ।

saMkalpa.puruSa: tu eSa: yat.yat kalpayati svayam |

तत्तथा तादृशम् पञ्च.भूत.आत्मा भवति इव खम् ॥७।२०।१॥

tat.tathA tAdRzam paJca.bhUta.AtmA bhavati iva kha.m ||7|20|1||

सर्वम् राम जगj जातम् तत्.संकल्पम् विdur बुधाः ।

sarvam rAma jagat jAta.m tat.saMkalpa.m vidur budhA: |

तादृg.रूपम् पञ्चक.आत्म.विषय.उन्मुखम् आततम् ॥७।२०।२॥

tAdRk.rUpa.m paJcaka.Atma.viSaya.unmukha.m Atata.m ||7|20|2||

जगत्.पदार्थ.सार्थस्य विराट् सर्वस्य कारणम् ।

jagat.padArtha.sArthasya virAT sarvasya kAraNam |

कारणेन समान्य् एव कार्याणि च भवन्ति अतः ॥७।२०।३॥

kAraNena samAni eva kAryANi ca bhavanti ata: ||7|20|3||

यथ एव स विराD एव विराट् प्रत्येकम् आत्मनि ।

yatha eva sa* virAT eva virAT pratyekam Atmani |

स्व.संविदि प्रसरति बोधवान् न त्व् अबोधवान् ॥७।२०।४॥

sva.saMvidi prasarati bodhavAn na tu abodhavAn ||7|20|4||

आ.सरीसृपम्.आरुद्रम् एवम् अभ्युदितः भ्रमः ।

A.sarIsRpam.Arudram evam abhyudita: bhrama: |

अणाव् अप्य् अद्रि.विस्तारः बीज.कोश इव द्रुमः ॥७।२०।५॥

aNau api adri.vistAra: bIja.koza* iva druma: ||7|20|5||

आसरीसृपम् आरुद्रम् विराट् प्रत्येकम् आत्मनि ।

AsarIsRpa.m Arudram virAT pratyekam Atmani |

पराणाव् अप्य् अनन्त.आत्म.बोधto न त्व् अबोधतः ॥७।२०।६॥

parANau api ananta.Atma.bodhata: na tu a.bodhata: ||7|20|6||

यादृg एव विराD.आत्मन्य् एष विस्तार आततः ।

yAdRk eva virAT.Atmani eSa* vistAra* Atata: |

तादृg एव इह सर्वस्मिन् अणु.मात्रे 'पि भूतके ॥७।२०।७॥

tAdRk eva iha sarvasmin aNu.mAtre api bhUtake ||7|20|7||

परमार्थेन न स्थूलम् न सूक्ष्मम् किम्चन क्वचित् ।

paramArthena na sthUlam na sUkSmam kiMcana kvacit |

यत् यथा विततम् यत्र तत् तथा आzv अनुभूयते ॥७।२०।८॥

yat yathA vitata.m yatra tat tathA Azu anubhUyate ||7|20|8||

मnaz चन्द्रमso जातम् मनsaz चन्द्र उत्थितः ।

mana: candramasa: jAta.m manasa: candra* utthita: |

जीवाj जीvo अथवा एका एषा सत्ता द्रव.जल.अङ्ग.वत् ॥७।२०।९॥

jIvAt jIva: athavA ekA eSA sattA drava.jala.aGga.vat ||7|20|9||

शुक्र.सारम् विdur जीवम् प्रलेय.कण=संनिभम् ।

zukra.sAram vidu: jIvam praleya.kaNa=saMnibham |

आनndo 'चल.संदोhas तत एव प्रवर्तते ॥७।२०।१०॥

Ananda: acala.saMdoha: tata* eva pravartate ||7|20|10||

तम् चेतति तd.आभासम् पूर्णम् आत्मस्थम् आत्मना ।

tam cetati tat.AbhAsam pUrNam Atmastham AtmanA |

तत्र तन्मयताम् धत्ते तेन तन्मय.रूपिणी ॥७।२०।११॥

tatra tanmayatAm dhatte tena tanmaya.rUpiNI ||7|20|11||

जीव.संवित् अथ एषा अन्तर् यd उपायाति पञ्चताम् ।

jIva.saMvit atha eSA antar yat upAyAti paJcatAm |

न तत्र कारणम् किंचित् विद्यते न च कार्यता ॥७।२०।१२॥

na tatra kAraNam kiMcit vidyate na ca kAryatA ||7|20|12||

प्रतियोगि.व्यवच्छित्तेः 'भावात् स्व.स्वभावयोः ।

pratiyogi.vyavacchitte: abhAvAt sva.svabhAvayo: |

स्वभाव.उktir न च एव अत्र भवty अर्थ.अनुसारिणी ॥७।२०।१३॥

svabhAva.ukti: na ca eva atra bhavati artha.anusAriNI ||7|20|13||

जीvo जीवत्वम् एव स्व.जीवत्वाd एव च स्वतः ।

jIva: jIvatvam eva sva.jIvatvAt eva ca svata: |

अन्तस्त्वेन बहिष्ट्वेन दृश्यते न च वायुवत् ॥७।२०।१४॥

antastvena bahiSTvena dRzyate na ca vAyuvat ||7|20|14||

नीहारेन इव संवीtaz चेत्य.वस्तु.परायणः ।

nIhArena iva saMvIta: cetya.vastu.parAyaNa: |

जात्य् अन्ध इव पन्थानम् मारुत.आत्मा न पश्यति ॥७।२०।१५॥

jAti.andha* iva panthAnam mAruta.AtmA na pazyati ||7|20|15||

जगत्.जृम्भिकया जीवः स्वम् ऐक्यम् द्वित्वम् आस्थितः ।

jagat.jRmbhikayA jIva: svam aikyam dvitvam Asthita: |

स्पन्द.शक्त्या इव पवन आवृत.आत्मा न पश्यति ॥७।२०।१६॥

spanda.zaktyA iva pavana* AvRta.AtmA na pazyati ||7|20|16||

अज्ञानस्य महा.ग्रnther मिथ्या.वेद्य.आत्मno 'सतः ।

ajJAnasya mahA.granthe: mithyA.vedya.Atmana: a.sata: |

अहम्.इत्य् अर्थ.रूपस्य भेdo मोक्ष इति स्मृतः ॥७।२०।१७॥

aham.iti.artha.rUpasya bheda: mokSa iti smRta: ||7|20|17||

व्यपगत.घन.चेतनः समन्तात्

vyapagata.ghana.cetana: samantAt

अहम् इति नूनम् अबुध्यमान आस्स्व ।

aham iti nUnam abudhyamAna* Assva |

अनभिध.घन.चेतन.एक.रूपः

anabhidha.ghana.cetana.eka.rUpa:

क्षित.सd.असत् सd.असत्.सदा उदिtaz च ॥७।२०।१८॥

kSita.sat.asat sat.asat.sadA udita: ca ||7|20|18||

oॐm

sv:

All these diverse creatures (from a worm to the god Rudra) have arisen from the original notion, just as a mighty tree grows out of a small seed. Though the universe has thus expanded from a minute sub.atom, the expansion or evolution is rooted in intelligence, not inertia.

Emancipation or moksa is the destruction of this ignorance and the realisation of the independence of the jiva from these elements and the egosense.

oॐm

VASISHTHA said—

कल्पपुरुषस्त्वेषो यद्यत्कल्पयति स्वयम् ।

saMkalpa.puruSa: tu eSa: yat.yat kalpayati svayam |

तत्तथा तादृशम् पञ्चभूतात्मा भवतीव खम् ॥७।२०।१॥

tat.tathA tAdRzam paJca.bhUta.AtmA bhavati iva kha.m ||7|20|1||

as.for this conceptual Person, whatever he himself conceives

thusever, thatwise

the five Elements come.to.be in his personal sky

saMkalpa.Concept. puruSa.person: tu.but/tho eSas.this.one yadyat.whatever kalpay.conceive/imagine.ati svayam.itself | tat.that.one. tathA.thus tAdRz.thatwise.am paJca.five. bhUta.being/creature. Atma.self.a bhav.becoming.ati iva.like/as.if kha.sky/viewpoint.m

*vlm. This primary Purusha or the Male agent..virát, is a volitive principle; and whatever he wills to do at anytime, the same appears instantly before him in its material form of the five elements.

*sv. The cosmic person is himself of the nature of a notion (or concept, thought, etc.). Whatever notion is entertained by him appears to be embodied in the five elements in the cosmic space.

सर्वम् राम जगज्जातम् तत्संकल्पम् विदुर्बुधाः ।

sarvam rAma jagat jAta.m tat.saMkalpa.m vidur budhA: |

तादृग्रूपम् पञ्चकात्मविषयोन्मुखमाततम् ॥७।२०।२॥

tAdRk.rUpa.m paJcaka.Atma.viSaya.unmukha.m Atata.m ||7|20|2||

sarvam.everything Raama jagat.world jAta.born.m tat.that.one.saMkalpa.Concept.m vidur.they.know budha.a: | tAdRk.thatwise.rUpa.form.m paJcaka.elemental/material.Atma.self.viSaya.sense.object.unmukha.m Atata.m

0*sarvam.everything, Raama, 0*jagat.world 0*jAta.born.m tat.that.one.saMkalpa.m vidur budhA: | tAdRk.rUpa.m paJcaka.elemental/material.Atma.self.viSaya.sense.object.unmukha.m Atata.m

sarvam rAma . everything, rAma – jagaj jAta.m . the world is born = tat saMkalpa.m vidurbudhA: from what the wise call a saMkalpa.Concept = tAdRk.rUpa.m . in that.sort of form = paJcaka.Atma.viSaya.unmukha.m . opening as sense.objects of the nature of the elements =

Atata.m . expanding.

everything, rAma, in the world is born from what the wise call

a saMkalpa.Concept,

in a form that unfolds as elemental sense.objects

*vlm.2. It is this will, O Ráma! that the sages say to have become the world; because by its being intent upon producing the same, it became expanded in the same form.

*jd.2 . sarvam rAma . everything, rAma = jagaj jAta.m . the world is born = tat saMkalpa.m vidurbudhA: from what the wise call a saMkalpa.Concept = tAdRk.rUpa.m . in that.sort of form = paJcaka.Atma.viSaya.unmukha.m . opening as sense.objects of the nature of the elements = Atata.m . expanding.

जगत्.पदार्थ.सार्थस्य विराट् सर्वस्य कारणम् ।

jagat.padArtha.sArthasya virAT sarvasya kAraNam |

कारणेन समान्य् एव कार्याणि च भवnty एतः ॥७।२०।३॥

kAraNena samAni eva kAryANi ca bhavanti ata: ||7|20|3||

that which is signified by the word "world"

is virAT

–the cause of all–

and from that cause the corresponding effects then come.to.be

jagat.padArtha.sArthasya –

hence become.

यथ एव स विराD एव विराट् प्रत्येकम् आत्मनि ।

yatha eva sa* virAT eva virAT pratyekam Atmani |

स्व.संविदि प्रसरति बोधवान् न त्व् अबोधवान् ॥७।२०।४॥

sva.saMvidi prasarati bodhavAn na tu abodhavAn ||7|20|4||

since this virAT

is one virAT separately in each self

personal awareness ensues

when there is bodha.Realization

not, however, when Realization is lacking

sas

pratyekam

sva

saMvid

prasarat

abodha

vAn

*sv.4 Just as the cosmic person has come to be manifest as this cosmos,

*jd.4 . yathA eva sa virAD . just as virAT him/herself = eva virAT pratyekam Atmani . is one virAT for each Self = sva.saMvidi prasarati . self.awareness ensues = bodhavAn . when there is bodha.Realization = na tu a.bodhavAn . not, however, when Realization is lacking.

आ.सरीसृपम्.आरुद्रम् एवम् अभ्युदिto भ्रमः ।

A.sarIsRpam.Arudram evam abhyudita: bhrama: |

अणाव् अप्य् अद्रि.विस्तारो बीज.कोश इव द्रुमः ॥७।२०।५॥

aNau api adri.vistAra: bIja.koza* iva druma: ||7|20|5||

A.sarIsRpam.A.rudram –

from the creeping serpent to fierce Rudra = evam abhyudita: bhrama: . so is.arisen delusion = aNau apy . even in an atom = adri.vistAra: . a mountain.range = bIja.koze iva druma: .

like a tree in a seed.husk.

from a creeping serpent to rudra the Terrible

so delusion has arisen

in an atom is a mountain.range

like a tree wrapped in a seed

*sv.5 5.6 even so have all things come into being,

*jd.5 . A.sarIsRpam.A.rudram . from the creeping serpent to fierce Rudra = evam abhyudita: bhrama: . so is.arisen delusion = aNau apy . even in an atom = adri.vistAra: . a mountain.range = bIja.koze iva druma: . like a tree in a seed.husk.

आसरीसृपम् आरुद्रम् विराट् प्रत्येकम् आत्मनि ।

AsarIsRpa.m Arudram virAT pratyekam Atmani |

पराणाव् अप्य् अनन्त.आत्म.बोधto न त्व् अबोधतः ॥७।२०।६॥

parANau api ananta.Atma.bodhata: na tu a.bodhata: ||7|20|6||

from a creeping serpent to rudra the Terrible

there's a virAT in each self

even in the Primal Atom

after Realization of the boundless Self

but not without Realization

A.sarIsRpa.m –

from the slinking snake = A.rudram . to the fierce Rudra = virAT pratyekam Atmani virAT . is one in each Self/soul = parANau api . even in the Primal Atom = anantAtma.bodha.tas . after Realization of the boundless Self = na tu abodhata: .

but not without Realization.

*sv.6 5.6 even so have all things come into being,

* paramANu parama.Anu the Absolute or Primal Atom, may be compared with

the Singularity that becomes the Big Bang of Creation.

*jd.6 . A.sarIsRpa.m . from the slinking snake = A.rudram . to the fierce Rudra = virAT pratyekam Atmani virAT . is one in each Self/soul = parANau api . even in the Primal Atom = anantAtma.bodha.tas . after Realization of the boundless Self = na tu abodhata: . but not without Realization.

यादृg एव विराD.आत्मन्य् एष विस्तार आततः ।

yAdRk eva virAT.Atmani eSa* vistAra* Atata: |

तादृg एव इह सर्वस्मिन् अणु.मात्रे 'पि भूतके ॥७।२०।७॥

tAdRk eva iha sarvasmin aNu.mAtre api bhUtake ||7|20|7||

in the Self of virAT the Splendid

this expansion spreads out so it is here in everything

in every atom of being

yAdRg eva virAD.Atmani . just as in the Self of virAT Majesty =

eSa vistAra Atata: . this expansion is outspread =

tAdRg eva iha sarvasmin . just so it is just here in everything =

aNu.mAtre api bhUtake . in a mere atom of being.

*sv.7 right down to the minutest atom.

*vwv.350/7. This expansion (or world of ideas) of which sort exactly arrived in the Cosmic Mind, like that alone is (experienced) here in every being even of the sixe of an atom.

परमार्थेन न स्थूलम् न सूक्ष्मम् किम्चन क्वचित् ।

paramArthena na sthUlam na sUkSmam kiMcana kvacit |

यत् यथा विततम् यत्र तत् तथा आzv अनुभूयते ॥७।२०।८॥

yat yathA vitata.m yatra tat tathA Azu anubhUyate ||7|20|8||

in the higher sense

there is no Gross nor Subtle

anyhow anywhere

what and where expansion is

that and there is experienced

paramArthena na sthUlam . in the higher sense, there is no Gross = na sUkSmam kiMcana kvacit . nor Subtle anyhow anywhere = yad yathA vitata.m yatra . what so is an expansion wherever = tat tathA Azu anubhUyate . that thus indeed is experienced.

*vlm.8. There is nothing as great or small in reality in the world, but everything appears to be in proportion as it is filled and expanded by the Divine spirit.

*sv.8 But in truth there is nothing large nor minute. Whatever notion arises in the self is experienced as if it were real.

*jd.8 . paramArthena na sthUlam . in the higher sense, there is no Gross = na sUkSmam kiMcana kvacit . nor Subtle anyhow anywhere = yad yathA vitata.m yatra . what so is an expansion wherever = tat tathA Azu anubhUyate . that thus indeed is experienced.

मnaz चन्द्रमso जातम् मनsaz चन्द्र उत्थितः ।

mana: candramasa: jAta.m manasa: candra* utthita: |

जीवाj जीvo अथवा एका एषा सत्ता द्रव.जल.अङ्ग.वत् ॥७।२०।९॥

jIvAt jIva: athavA ekA eSA sattA drava.jala.aGga.vat ||7|20|9||

mana: candramasa: jAta.m manasa: candra* utthita: | jIvAt jIva: athavA ekA eSA sattA drava.jala.aGga.vat

mana: candramasa: jAta.m manasa: candra* utthita: |

jIvAt jIva: athavA ekA eSA sattA drava.jala.aGga.vat

from Mind the moon is arisen

from Life the living.jIva likewise

for it is one, this Suchness, like the flow in a body of water

*vlm.9. The mind is derived from the moon, again the moon has sprang from the mind; so doth life spring from life and the fluid water flows from the congealed snow and ice and vice versa.

*sv.9 The mind arises in the lunar element, and the moon is created by the mind. In the same way, one jiva gives rise to other jivas.

*jd.9 . manas candramasa: jAta.m . Mind is born of the Moon = manasaz candra utthita: . from Mind the moon is arisen = jIvAj jIva: athavA . from Life the living jIva likewise = ekA eSA sattA . one is this Suchness = drava.jala.aGgavat . like the flow of a body of water.

शुक्र.सारम् विdur जीवम् प्रलेय.कण=संनिभम् ।

zukra.sAram vidu: jIvam praleya.kaNa=saMnibham |

आनndo 'चल.संदोhas तत एव प्रवर्तते ॥७।२०।१०॥

Ananda: acala.saMdoha: tata* eva pravartate ||7|20|10||

zukra.sAram vidu: jIvam . it is the essential sperm that they say is the Living.jIva =

praleya.kaNa=saMnibham . =

Ananda: acala.saMdoha: x

tata eva pravartate

*sv.10 The wise consider jiva to be the essence in the sperm. In it is hidden the bliss of the self which it experiences as if independent of itself.

तम् चेतति तd.आभासम् पूर्णम् आत्मस्थम् आत्मना ।

tam cetati tat.AbhAsam pUrNam Atmastham AtmanA |

तत्र तन्मयताम् धत्ते तेन तन्मय.रूपिणी ॥७।२०।११॥

tatra tanmayatAm dhatte tena tanmaya.rUpiNI ||7|20|11||

tam cetati conceiving it

tad.AbhAsam the projection of That

pUrNam fully

Atmastham AtmanA – set in self by Self

tatra tan.mayatAm dhatte – giving a state assumed in that

tena tan.maya.rUpiNI . .

*sv.11 There arises in it its identification with the five elements for no apparent reason.

*va. Jiva confuses that reflection of bliss with the self, and by thinking so, it becomes so (reflection)

जीव.संवित् अथ एषा अन्तर् यd उपायाति पञ्चताम् ।

jIva.saMvit atha eSA antar yat upAyAti paJcatAm |

न तत्र कारणम् किंचित् विद्यते न च कार्यता ॥७।२०।१२॥

na tatra kAraNam kiMcit vidyate na ca kAryatA ||7|20|12||

jIva.saMvit atha eSA anta: living Awareness then in this

yat upAyAti paJcatAm . which comes to a state of materiality

na tatra kAraNam kiMcit vidyate – not there a cause whatever is known.to.be

nor is there a state of effect

*sv.12 Yet the jiva continues to be jiva, not really limited by these elements;

प्रतियोगि.व्यवच्छित्तेः 'भावात् स्व.स्वभावयोः ।

pratiyogi.vyavacchitte: abhAvAt sva.svabhAvayo: |

स्वभाव.उktir न च एव अत्र भवty अर्थ.अनुसारिणी ॥७।२०।१३॥

svabhAva.ukti: na ca eva atra bhavati artha.anusAriNI ||7|20|13||

pratiyogi.vyavacchitte: of pratiyogi.separated

abhAvAt thru the absence

sva*svabhAvayo: . of self.nature

svabhAva.ukti: na ca eva atra nor does the term Nature

bhavati artha.anusAriNI . become a useful investigation.

#vyavaccheda.: cutting one's self off from , separation , interruption (» /a.vy°).

*sv.13 it is inside and outside these elements

.va. because of absence of opposition and distinction in their natures
(5 elements and jiva), “their nature” is just an indication, without meaning

जीvo जीवत्वम् एव स्व.जीवत्वाd एव च स्वतः ।

jIva: jIvatvam eva sva.jIvatvAt eva ca svata: |

अन्तस्त्वेन बहिष्ट्वेन दृश्यते न च वायुवत् ॥७।२०।१४॥

antastvena bahiSTvena dRzyate na ca vAyuvat ||7|20|14||

the Living.jIva is only Life

sva.jIvatvAt eva ca –

and from its own state of Living

from its self

antastvena bahiSTvena

by internal or external condition

dRzyate na ca and is not seen.to.be

vAyu.vat Air.wise . with.regard.to the Airs.

*sv.14 and their composition known as the body.

नीहारेन इव संवीtaz चेत्य.वस्तु.परायणः ।

nIhArena iva saMvIta: cetya.vastu.parAyaNa: |

जात्य् अन्ध इव पन्थानम् मारुत.आत्मा न पश्यति ॥७।२०।१५॥

jAti.andha* iva panthAnam mAruta.AtmA na pazyati ||7|20|15||

nIhArena iva saMvIta: . as.if covered with snow =

cetya.vastu.parAyaNa: . =

jAti.andha iva panthAnam – birthblind.like on the path

mArutAtmA na pazyati . the Airy.Self does not see.

*sv.15 But veiled by its identification with the elements it does not see its true nature,

जगj.जृम्भिकया जीवः स्वम् ऐक्यम् द्वित्वम् आस्थितः ।

jagat.jRmbhikayA jIva: svam aikyam dvitvam Asthita: |

स्पन्द.शक्त्या इव पवन आवृत.आत्मा न पश्यति ॥७।२०।१६॥

spanda.zaktyA iva pavana* AvRta.AtmA na pazyati ||7|20|16||

jagaj.jRmbhikayA . with a world.yawn . see jRmbhika and indra in

https://books.google.ca/books?id=NNcXrBlI9S0C&pg=PA94&lpg=PA94&dq=jRmbhika&source=bl&ots=GY4L3cia30&sig=01mqcbSzf8m4zFxA9keYX5cNAWk&hl=en&sa=X&ved=0ahUKEwic. rij5 ZAhUFeawKHfRvAdMQ6AEILjAA#v=onepage&q=jRmbhika&f=false

the Living.jIva =

svam aikyam dvitvam Asthita: . its.own unity seated in duality =

spanda.zaktyA iva pavana: . like the air with the vibratory power =

AvRta AtmA na pazyati . the self of

*sv.16 even as a man born blind does not see his way.

अज्ञानस्य महा.ग्रnther मिथ्या.वेद्य.आत्मno 'सतः ।

ajJAnasya mahA.granthe: mithyA.vedya.Atmana: a.sata: |

अहम्.इत्य् अर्थ.रूपस्य भेdo मोक्ष इति स्मृतः ॥७।२०।१७॥

aham.iti.artha.rUpasya bheda: mokSa* iti smRta: ||7|20|17||

ajJAnasya mahA.granthe: .

of the great knot of ignorance = mithyA.vedya.Atmano asata: . of the unSuch false.knowing.entity = aham.ity.artha.rUpasya . of the form "I" = bheda: mokSa: iti smRta: .

the cutting is known as mokSha Freedom.

of the great knot of ignorance

–

of the unSuch false.knowing.entity of the form

"I"

the cutting is known as mokSha.Freedom

*vlm.17. We remain confined to this world of ignorance, as long we enjoy the idea of ego; but as soon we give up the idea of ego, we become a free man.

*sv.17 Emancipation or moksa is the destruction of this ignorance

*vwv.1620 The cutting off of the nature of the entity called "I", which is the great knot of ignorance, made up of falsely known objects, and unreal, is considered as liberation.

व्यपगत.घन.चेतनः समन्तात्

vyapagata.ghana.cetana: samantAt

अहम् इति नूनम् अबुध्यमान आस्स्व ।

aham iti nUnam abudhyamAna* Assva |

अनभिध.घन.चेतन.एक.रूपः

anabhidha.ghana.cetana.eka.rUpa:

क्षित.सd.असत् सd.असत्.सदा उदिtaz च ॥७।२०।१८॥

kSita.sat.asat sat.asat.sadA udita: ca ||7|20|18||

vyapagata.ghana.cetana: pervasive.thickly.Affective

samantAd

samantatas

aham iti nUnam a.budhyamAna Assva . "I" now.then not.thinking be =

anabhidha.ghana.cetana.ekarUpa: .

undefined.thickly.Affective.one.form =

kSita.sad.asat sad.asat.sadA uditaz ca . .

*sv.18 and the realisation of the independence of the jiva from these elements and the egosense.

*vlm.18. Therefore O Ráma! When you will be able to know that there is no salvation and confinement in this world, as well as no sat and asat, then and there you will be a true free man.

oॐm

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FM7021 JNANA.BANDHU: THE POOR RELATION 3.FB13 .z10

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

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

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