fm3094 1.sp13 Everything Comes From the brahman.Immensity .z32

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Sep 12, 2019, 9:19:43 PM9/12/19
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fm3094 1.sp13 Everything Comes From the brahman.Immensity .z32

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om

 

 

 

"everything Comes From the Brahmic Immensity"

 

 

 

Vasishtha said -

 

3.94.1

उत्तम.अधम-मध्यानाम् पदार्थानाम् इतस् तत:

uttama.adhama-madhyAnAm padArthAnAm ita:_tata: |

उत्पत्तीनाम् विभागो यम् शृणु वक्ष्यामि राघव ॥३।९४।०१॥

utpattInAm vibhAga:_ayam zRNu vakSyAmi rAghava ||3|94|01||

.

now, there are various degrees

in the out.falling of beings

&

these are called "upper", "lower", and "middle" class

.

I

will explain these three to you

.

pay attention now,

rAghava

!

uttama.adhama-madhyAnAm padArthAnAm ita:_tata: utpattInAm vibhAga:_ayam zRNu vakSyAmi rAghava

.

 

02

इदम्.प्रथमता उत्प nx nox yox 'x स्मिन्*_एव हि जन्मनि |

इदम् प्रथमता-नाम्नी शुभ.अभ्यास-समुद्भवा ॥३।९४।०२॥

idam.prathamatA utpanna:_ya:_asmin*_eva hi janmani |

idam prathamatA-nAmnI zubha.abhyAsa-samudbhavA ||3|94|02||

.

idam.prathamatA utpanna:

ya:_asmin*_eva hi janmani

idam prathamatA-nAmnI

zubha.abhyAsa-samudbhavA

.

a beginner

in this work

 - someone who is born for it -

is

at the level called

prathamatA.Novitiate,

the beginning of their excellent practice

.

*vwv.586/2 This (class of individual souls refers to) one who is born in this existence itself with the nature of the foremost one That class, called idaMprathamatA, (present birth having the natrure of the foremost one), arises from good practices (of the past)

*vlm.2 They were the first in their production, and are known as the idam-prathama - or the first class in their birth, whose long practice in a course of virtuous actions in prior states, has secured to them the property of goodness - satya-guna only

x

01

02

01 02  

x

01 02

 

03

शुभ-लोक.आश्रया सा शुभ-कार्य.अनुबन्धिनी

सा चेत्_विचित्र-संसार-वासना-व्यवहारिणी ॥३।९४।०३॥

भवै: कतिपयै:_मोक्षम् इति_उक्ता गुण-पीवरी

तादृक्-फल-प्रदान.एक-कार्य.अकार्य.अनुमान-दा ॥३।९४।०४॥

zubha-loka.AzrayA sA ca zubha-kArya.anubandhinI |

sA cet_vicitra-saMsAra-vAsanA-vyavahAriNI ||3|94|03||

bhavai: katipayai:_mokSam iti_uktA guNa-pIvarI |

tAdRk-phala-pradAna.eka-kArya.akArya.anumAna-dA ||3|94|04||

.

zubha-loka.AzrayA sA ca

zubha-kArya.anubandhinI

sA cet_vicitra-saMsAra-vAsanA-vyavahAriNI

bhavai: katipayai:_mokSam

iti_uktA guNa-pIvarI

tAdRk-phala-pradAna.eka-kArya.akArya.anumAna-dA

.

&

it is a pure recourse in this world,

proceeding in pure action

.

if

it is carried.on

as an abundantly conditioned saMsAra,

after a few existences

in this "guNa rich" state

there is Freedom

.

it is the karmic fruit of dispassionate action

.

 *vlm .. the guna pívari or state of sound qualities,.. *vwv .. one possessed of considerable merit ...

*AS .. guNapIvarI perhaps translated as "Meritorious".

*AS.The reading of the*AB. commentary is mandatory(:-)) The VLM commentary makes a list of 14 categories, not noticing that two are duplicates*AB. commentary makes it clear These 12 categories are of different kinds of births The first is prathamatA - may be translated as "prime category" described in verse 2 The second category is called guNapIvarI perhaps translated as "Meritorious" It is covered in verse 3 and the first line of 4 These are lives which have good intentions and actions but engage in numerous activities combined with desires and connected with the world These are "good people" who are not in a hurry to be liberated, but reach it after several births The second line is introducing the third category and it is called "sa-sattvA" This is said to give one the power of deduction (anumAnadA) about proper and improper actions (kAryAkArya) totally based on matching outcomes (tAdRk-phala-pradAna.eka ) I would describe this as the "discerning category", where people have good intentions and follow proper analysis of their actions Hence they are on their way to liberation after numerous births.  

*jd. AS reads #kArya as "proper action" I read it rather as kArya.Effect

*sv.4 They are full of the quality of purity and light (satva)

*vlm.4 The third grade is termed the sasatwá, or the state of substantiality of men of substance It is attended with like results, proportioned to the righteous and unrighteous acts of men, who may obtain their liberation after a hundred transmigrations of their souls on earth

 

05

तेन, राम, -सत्त्वा_इति प्रोच्यते सा कृत.आत्मभि: |

अथ चेत्_चित्र-संसार-वासना-व्यवहारिणी ॥३।९४।०५॥

tena, rAma, sa-sattvA_iti procyate sA kRta.Atmabhi: |

atha cet_citra-saMsAra-vAsanA-vyavahAriNI ||3|94|05||

.

tena, rAma, sa-sattvA

iti procyate sA kRta.Atmabhi:

atha cet_citra-saMsAra-vAsanA-vyavahAriNI

.

Raama,

someone with it is said to be "with sattva"

by those who attain the Self

if so

it is the result of affective conditioning in the saMsAra

.

*jd.5 - rAma - o Rama - tena - then - sA sasattvA iti procyate - is called "sa-sattva"

kRta.Atmabhi: - by those who attain the Self - atha cet - so if - citra-saMsAra-vAsanA-vyavahAriNI - fancied-saMsara-conditioning-consequent -

.

o, rAma, therefrom comes what is called sa-sattva, "having the state of Being.So"

by those who attain the Self

so

if

there is a fancied saMsAra it is consequent on conditioning

.

* sa-sat.tva With-being.ness, with Suchness SV writes <satva> passim thruout VLM notes: ".. sasatwá, or the state of substantiality of men of substance It is attended with like results, proportioned to the righteous and unrighteous acts of men, who may obtain their liberation after a hundred transmigrations of their souls on earth." Whatever does he mean?

 

06

अत्यन्त-कलुषा जन्म-सहस्रै:_ज्ञान-भागिनी

तादृक्-फल-प्रदान.एक-धर्म.अधर्म.अनुमान-दा ॥३।९४।०६॥

atyanta-kaluSA janma-sahasrai:_jJAna-bhAginI |

tAdRk-phala-pradAna.eka-dharma.adharma.anumAna-dA ||3|94|06||

.

atyanta-kaluSA

janma-sahasrai:

jJAna-bhAginI

tAdRk-phala-pradAna.eka-dharma.adharma.anumAna-dA

.

if

forever unable after a thousand births to share in jnAna.Wisdom

but getting the inference

that righteousness and unrighteousness

bestow

their corresponding (good or bad) results

...

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world, very much turbid (or sinful), and concerned in knowledge after thousands of births, producing the inference of righteousness and unrighteousness bestowing only corresponding (good or bad) results, that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages

*sv.5-6 Then there are those who are full of impurity, in whom the worldly habits are strong and variegated, who will perhaps reach liberation in a thousand births - they are the least among the good

*vlm.5&6 The fourth grade comprises infatuated people called atyanta támasi, who are addicted to their varying desires in this changeful world, and come to the knowledge of truth, after passing a thousand lives in ignorance and sin, and suffering the effects proportionate to their good or evil deeds

x

03

04

05

06

03 04 05 06

x

03 04 05 06

 

07

असौ_अधम-सत्त्वा_इति तेन साधुभि:_उच्यते

सा_एव संख्य.अतिग.अनन्त-जन्म-वृन्दात्_अनन्तरम् ॥३।९४।०७॥

asau_adhama-sattvA_iti tena sAdhubhi:_ucyate |

sA_eva saMkhya.atiga.ananta-janma-vRndAt_anantaram ||3|94|07||

.

asau_adhama-sattvA_iti

tena sAdhubhi:_ucyate

sA_eva saMkhya.atiga.ananta-janma-vRndAt_anantaram

...

this

"lesser sattva"

 - as it is described by the sAdhu.s -

will

come

only after

boundless infinities of births,

each after each

.

*vlm The fifth grade is composed of men of a baser nature, called adhama - satwá by the wise, and who may possibly have their liberation, after a course of numberless births in different shapes and forms

*vwv ..., that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world, very much turbid (or sinful), and concerned in knowledge after thousands of births, producing the inference of righteousness and unrighteousness bestowing only corresponding (good or bad) results, that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages *vwv.591/7b-8a If it is doubtful of liberation even after an endless number of births transcending enumeration, then it is declared as extremely ignorant (atyantatAmasI)

 

08

संदिग्ध-मोक्षा यदि तत् प्रोच्यते_अत्यन्त-तामसी |

अन्.अद्यतन-जन्मा तु जाति:_तादृश-कारिणी ॥३।९४।०८॥

saMdigdha-mokSA yadi tat procyate_atyanta-tAmasI

an.adyatana-janmA tu jAti:_tAdRza-kAriNI ||3|94|08||

.

saMdigdha-mokSA yadi tat

procyate_atyanta-tAmasI

an.adyatana-janmA tu

jAti:_tAdRza-kAriNI

.

those who are doubtful of Freedom are called

"hyper-tAmasic"

:

they are a class without result - not, at least, in their present birth

.

*vlm The sixth grade is composed of those extremely benighted men (atyanta támasi), who are doubtful of their liberation (Sandigdha - moksha), and continue in the vicious course of their past lives

*vwv.591/7b-8a If it is doubtful of liberation even after an endless number of births transcending enumeration, then it is declared as extremely ignorant (atyantatAmasI)

*vwv.592/8b-9ab That class which has its origin not pertaining to this day (i.e which has transmigarted bto this existence in the present cycle of time) and which is acting as such, the birth of the person being mediocre after two or three incarnations and having corresponding actions if the world, is (considered as) one endowed with activity (rAjasI)

*sv.7-8-9-10 Among them there are those in whose case liberation itself is doubtful in this world-cycle: they are beings of dense darkness The middling type are the ones who are full of the quality of dynamism and desire (rajas)

*vlm.8 The sixth grade is composed of those extremely benighted men (atyanta támasi), who are doubtful of their liberation (Sandigdha - moksha), and continue in the vicious course of their past lives

 

09

या_उत्पत्ति:_मध्यमा पुंसो,_राम, द्वि-त्रि=भव.अन्तरा

तादृक्-कार्या तु सा लोके राजसी, राज-सत्तम ॥३।९४।०९॥

yA_utpatti:_madhyamA puMso,_rAma, dvi-tri=bhava.antarA |

tAdRk-kAryA tu sA loke rAjasI, rAja-sattama ||3|94|09||

.

the utpatti.Outfall which is middling for a Human,

rAma,

in the course of two or three existences in a world with that sort of effect

is called, best of *rAjAs, rAjasic

.

* wordplay: both words derive from the root #raj, connoting creative energy.

*vwv.592/8b-9ab That class which has its origin not pertaining to this day (i.e which has transmigarted bto this existence in the present cycle of time) and which is acting as such, the birth of the person being mediocre after two or three incarnations and having corresponding actions if the world, is (considered as) one endowed with activity (rAjasI)

*sv.7-8-9-10 Among them there are those in whose case liberation itself is doubtful in this world-cycle: they are beings of dense darkness The middling type are the ones who are full of the quality of dynamism and desire (rajas)

x

07

08

09

07 08 09

x

07 08 09

 

10

.वि.प्रकृष्ट-जन्म_अपि सा_उच्यते कृत-बुद्धिभि: |

सा हि तत्-मृति.मात्रेण मोक्ष-योग्या मुमुक्षुभि: ॥३।९४।१०॥

a.vi.prakRSTa-janma_api sA_ucyate kRta-buddhibhi: |

sA hi tat-mRti.mAtreNa mokSa-yogyA mumukSubhi: ||3|94|10||

.

a.viprakRSTa-janmA api - Though the birth is without attachment -

sA ucyate kRta-buddhibhi: - it is said-to-be, by the intellectuals -

and then at the point of death

by the Freedom.Yoga of the Seekers

 

*vwv.593/10ab-11a That class (of individual souls) is declared to possess activity with goodness (rAjasa-sAttvikI) through inference from the resullt, viz.,: though not possessed of a protracted existence, it is considered by the wise and those striving for liberation as indeed fit for liberation merely by its death {This denotes the immediacy of liberation.}

*VA. (best of rAjasic kind) are called by these who obtained wisdom as soon-to-be-born??? they by desire of liberation in the moment of death obtain moksha

*AS. This finishes the description of the "rAjasI" - the active middle category These people are full of actions and take birth without acquiring detachment (a-viprakRSTa-janmA), the knowledgeable (kRtabuddhi) call it rAjasI Such a person is eligible for liberation (mokSa-yogyA) just by death (mRti-mAtreNa), if a desire for liberation arises (mumukSubhiH) In other words, these people are firmly embedded in rajas - the active quality and even without analytical knowledge, they might be capable of liberation by their strong desire for one!

*sv.7-8-9-10 Among them there are those in whose case liberation itself is doubtful in this world-cycle: they are beings of dense darkness The middling type are the ones who are full of the quality of dynamism and desire (rajas)

*vlm.10 Those who remain mindful of their duties, and are employed in discharge of them in this state of life; are said by the wise to be entitled to their liberation, soon after their demise

 

11

तादृक्-कार्य.अनुमानेन प्रोक्ता राजस-सात्त्विकी |

सा_एव चेत्_इतरै:_अल्पै:_जन्मभि:_मोक्ष-भागिनी ॥३।९४।११॥

tAdRk-kArya.anumAnena proktA rAjasa-sAttvikI |

sA_eva cet_itarai:_alpai:_janmabhi:_mokSa-bhAginI ||3|94|11||

.

tAdRk-kArya.anumAnena - one with this kind of activity proktA rAjasa-sAttvikI - is called rAjasic-sattvic sA eva ced - and if that is so, itarair alpai: janmabhir - after a few more births mokSa-bhAginI - he is a Freedom-Enjoyer

*vwv.593/10ab-11a That class (of individual souls) is declared to possess activity with goodness (rAjasa-sAttvikI) through inference from the resullt, viz.,: though not possessed of a protracted existence, it is considered by the wise and those striving for liberation as indeed fit for liberation merely by its death {This denotes the immediacy of liberation.} *vwv.594/11b-12a If that class (of individual souls) is entitled to liberation after a few births, then, such a one is described as "endowed with great activity" (rAjasa-rAjasI) by those familiar with that

*sv.11 When such people are close enough to liberation that on their departure from this world they reach it, they have a mixture of rajas and satva

*vlm.11 Those among the Rájashi - gentility, whose acts are commensurate with those of gentlemen and the nobility, are included in the eighth class, and are called Rája Sálwiki - or noble gentlemen; and are entitled to their liberation after a few births on earth

 

12

तत्_तादृशी हि सा तज्ज्ञै: प्रोक्ता राजस-राजसी |

सा_एव जन्म-शतै:_मोक्ष-भागिनी चेत्_चिर-एषिणी ॥३।९४।१२॥

tat_tAdRzI hi sA tajjJai: proktA rAjasa-rAjasI |

sA_eva janma-zatai:_mokSa-bhAginI cet_cira-eSiNI ||3|94|12||

.

tat tAdRzI hi - such a birth as that -

sA taj-jJai: proktA - it by That-knowers is called -

rAjasa-rAjasI  -  rAjasic-rAjasic -

sA eva janma-zatair  - that also after hundreds of births -

mokSa-bhAginI  -  is productive of Moksha Freedom -

cec_cira.eSiNI  -  after long seeking it

*vwv.594/11b-12a If that class (of individual souls) is entitled to liberation after a few births, then, such a one is described as "endowed with great activity" (rAjasa-rAjasI) by those familiar with that. *vwv.595/12b-13a If that class (of individual souls, long desiring (the things of the world and consequently) engaged in corresponding actions, is entitled to liberation (only) after hundreds of births, then it is declared as active (yet) ignorant (rAjasa-tAmasI) by the sages

*sv.12 But when the rAjasic (passionate desire) tendency is so strong that it takes a little longer to sublimate it, they are purely rAjasic

*vlm.12 The ninth class comprises the rája - rájashi or right gentlemen, whose actions conform with their title, and who obtain their long longed-for liberation, after a course of hundred births in the same state

 

13

त्वत्.उक्ता तादृक्.आरम्भा सद्भि:_राजस-तामसी

सा_एव संदिग्ध-मोक्षा चेत्_सहस्रै:_अपि जन्मनाम् ॥३।९४।१३॥

tvat.uktA tAdRk.ArambhA sadbhi:_rAjasa-tAmasI |

sA_eva saMdigdha-mokSA cet_sahasrai:_api janmanAm ||3|94|13||

.

tvat.uktA tAdRk.ArambhA

sadbhi:_rAjasa-tAmasI

sA_eva saMdigdha-mokSA cet

sahasrai:_api janmanAm

.

as you* said

that sort of undertaking

as the Wise too say

is rAjasic-tAmasic

.

if Freedom is still doubtful even after thousands of births

...

* all 3 texts have tvad-ukta.

*vlm.13 The next or tenth class is composed of the rájatámasi or blinded gentry, who act foolishly under their infatuation; and who are uncertain of their liberation, even after a thousand births

दिह् #dih -> #saMdih -> #saMdigdha- - smeared or covered with (instr.), confounded with (instr.) • indistinct, dubious, precarious • doubtful, uncertain, Abstr -tvam.

 

14

तत्.उक्ता तादृश.आरम्भा राजसा_अत्यन्तताम् असि |

भुक्त-जन्म-सहस्रा तु या_उत्पत्ति:_ब्रह्मणो नृणाम् ॥३।९४।१४॥

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi |

bhukta-janma-sahasrA tu yA_utpatti:_brahmaNo nRNAm ||3|94|14||

.

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi

the said thus-arising

is the extremely tAmasic rAjasic

bhukta-janma-sahasrA tu yA  -  but which is the enjoyment og 1000 births

utpattir brahmaNa: nRNAm  -  the Outfall of the brahman.Immensity for Humans

*vwv.596/13b-14a If that class (of individual souls) is engaged in such actions as to make its liberation unvertain even after thousands of births, then it is declared as active and extremely ignorant (rAjasAtyantatAmasI) *vwv.597/14-15 That class (of individual souls) is described as "Ignorant" (tAmasI) by the great sages, which birth of beings from the Creator-god has experienced thousands of lives and has libveration after a long time

*sv.14 In the case of those from whom liberation is so remote that it is doubtful, the quality of rajas partakes of the densest darkness.

*vlm.14 The most giddy of this class is called atyanta-rájatamashi, or the excessively infatuated gentry, whose conduct in life correspond with their name, and whose transmigration does not cease at any time

x

13

14

13 14

x

13 14

 

15-16

चिर-मोक्षा हि कथिता तामसी सा महर्षिभि:

ज्.जन्मना_एव मोक्षस्य भागिनी चेत् द् उच्यते ॥३।९४।१५॥

ज्ज्ञैस् तामस-सत्त्वा_इति तादृश.आरम्भाशालिनी

भवै: कतिपयैर् मोक्ष-भागिनी चेत् द् उच्यते ॥३।९४।१६॥

cira-mokSA hi kathitA tAmasI sA maharSibhi: |

tat.janmanA_eva mokSasya bhAginI cet tat_ucyate ||3|94|15||

tajjJai:_tAmasa-sattvA_iti tAdRza.ArambhAzAlinI |

bhavai: katipayai:_mokSa-bhAginI cet tat_ucyate ||3|94|16||

.

as for the class Long.Freedom

it is considered tAmasic

by great.Sages

:

with that particular birth

if it is entitled to Feedom

it is called by the That Wise

the "tAmasic-sattvic"

having assumed that mixed quality thru particular experiences

if

they are partakers of mokSha.Freedom

they get that name

.

*vwv.597/14-15 That class (of individual souls) is described as "Ignorant" (tAmasI) by the great sages, which birth of beings from the Creator-god has experienced thousands of lives and has liberation after a long time. *vwv.598/15b-16a If that class of beings is entitled to liberation by (or after) that very birth and is endowed with corresponding effort, then it is called "ignorant (yet) good" (tamasA-sattvA) by those familiar with that {The past incarnations have brought them to this level of evolution.}

*sv.15 They who even after a thousand births are still in darkness unawakened, are known as beings of darkness (tamas)

*vlm.15 Then the lower classes comprise the children of darkness or ignorance - tamas; of whom the támasas form the eleventh grade, and are said to be deprived of their liberation forever more (These are the Rákshasas and demons of orders)

भुज् #bhaj -> #bhAgin, #bhAgI -> entitled to or receiving or possessing a share , partaking of , blessed with , concerned in , responsible for (loc , gen or comp.) ; inferior , secondary A ; m a partner , owner , possessor , fortunate man TS &c &c ; "the whole" as consisting of parts Kap ; a co-heir W ; #bhAginI ‑f.‑ a co-heiress ib

 

17

तम:.राजस.रूपा_इति ताद्र्शै:_गुण-बृंहितै:

पूर्व-जन्म.सहस्र.आढ्या पुर:.जन्म.शतै:_अपि ॥३।९४।१७॥

tama:.rAjasa.rUpA_iti tAdrzai:_guNa-bRMhitai: |

pUrva-janma.sahasra.ADhyA pura:.janma.zatai:_api ||3|94|17||

.

tamo-rAjasa.rUpA iti - the "tamas rAjasic" form

tAdrzair guNa-bRMhitai: - with such a confusion of qualities

pUrva-janma.sahasra=ADhyA - ripening after a thousand former births

puro-janma.zatair api - or in hundreds of births to come

*vwv.599/16b-17a If that class of beings is entitled to liberation after several births, then it is decribed as having the "ignorant and active" (tamo-rAjasI) nature, (the concerned births) grown with such qualities (of ignorance and activity) *vwv.600/17b-18-19a Possessing thousands of previous births to come, then it is called very ginorant (tAmasa-tAmasI) by those familiar with That Possessing hundreds of thousands of lives formerly and also hundreds of thousands of lives in front (or in the future), if it is doubtful of liberation, then it is called "extremely ignorant" (atyanta-tAmasI)

*sv.17 If they are proceeding close to liberation, then their tamas is mixed with rajas

*vlm.17 Next follows the twelfth order of támasa - rájasa, who combine in them the qualities of darkness and enlightenment, and who are liberated after a thousand births in their former demoniac state, and one hundred births in their progressive improvements

 

18

मोक्षायोग्या तत: प्रोक्ता तज्.ज्ञै:_तामस-तामसी |

पूर्वम् तु जन्म-लाक्ष.आढ्या जन्म-लक्षै: पुर:_अपि चेत् ॥३।९४।१८॥

mokSAyogyA tata: proktA taj.jJai:_tAmasa-tAmasI |

pUrvam tu janma-lAkSa.ADhyA janma-lakSai: pura:_api cet ||3|94|18||

.

mokSa.ayogyA tata: - one who is unqualified for Freedom thus

proktA tajjJais - is called by That-Knowers

tAmasa-tAmasI - "tAmasic-tAmasic"

pUrvam tu janma-lAkSa.ADhyA - with a lakh of former births ripening

janma-lakSai: puro 'pi cet - or lakhs of births yet to come

*sv.18 When, even after a hundred births, liberation is another hundred births away, they are full of tamas; and if liberation is doubtful, they are in dense darkness (This chapter seems to suggest that satva, rajas and tamas in themselves are not obstacles to liberation, but the further modifications by wrong thought and wrong action push liberation away - S V )

*vlm.18 Then comes the thirteenth order of támas - támasi or those in darkest darkness, who have to transmigrate for millions of years both in their prior and later births, before they can have their liberation from the bondage of body

*vwv.600/17b-18a If that class of beings is entitled to liberation after several births, then it is described as having the "ignorant and active" (tamo-rAjasI) nature, (the concerned births) grown with such qualities (of ignorance and activity) *vwv.601/17b-18-19a Possessing thousands of previous births to come, then it is called very ginorant (tAmasa-tAmasI) by those familiar with That Possessing hundreds of thousands of lives formerly and also hundreds of thousands of lives in front (or in the future), if it is doubtful of liberation, then it is called "extremely ignorant" (atyanta-tAmasI)

x

15

16

17

18

15 16 17 18

x

15 16 17 18

 

19

संदिग्ध-मोक्षा तत्_असौ प्रोच्यते_अत्यन्त-तामसी

सर्वा* एता: समायान्ति ब्रह्मण:_भूत-जातय: ॥३।९४।१९॥

saMdigdha-mokSA tad asau procyate_atyanta-tAmasI |

sarvA* etA: samAyAnti brahmaNa:_bhUta-jAtaya: ||3|94|19||

.

saMdigdha-mokSA tat_asau

procyate_atyanta-tAmasI

sarvA* etA: samAyAnti

brahmaNa:_bhUta-jAtaya:

.

"doubtfully-free" is what they call the extreme tAmasic

 

all these are grouped as being-classes of the brahman.Immensity

.

*vwv.601/17b-18-19a Possessing thousands of previous births to come, then it is called very ginorant (tAmasa-tAmasI) by those familiar with That Possessing hundreds of thousands of lives formerly and also hundreds of thousands of lives in front (or in the future), if it is doubtful of liberation, then it is called "extremely ignorant" (atyanta-tAmasI) *vwv.602/19-20 All these classes of beings come from Brahman (or the Ultimate Reality), like waves from the sea on account of its expanse being a little agitated: -

.sv3.94.19b,20a All these beings have arisen in the absolute Brahman when there was just a slight disturbance in its equilibrium, even as waves arise on the surface of the ocean

*vlm.19 Last comes the fourteenth order of beings, who continue in their state of gross ignorance (atyanta - támasí) forever, and it is doubted whether they can have their liberation at all (All these classes of human beings have proceeded from Brahma, whose life and spirit circulate in all of them; else they could neither live nor breathe)

saMdigdha-mokSA - Doubtful.of-Freedom - Some say "I am Free" and some say "I have been Liberated" - some say "Freedom" some say "Liberation" - some walk in the Way to honor the Guru - the Liberated are Free, but shy to say it! - tad asau procyate - that is what they call this - atyanta-tAmasI - extreme tAmasic - "Been down so long, it looks like up to me!" Blues Song

 

20

किम्चित् प्रचलिता* भोगात् पय:.राशे:_इव_ऊर्मय: |

सर्वा* एव वि.निष्क्रान्ता* ब्रह्मण:_जीव-राशय: ॥३।९४।२०॥

kimcit pracalitA* bhogAt paya:.rAze:_iva_Urmaya: |

sarvA* eva vi.niSkrAntA* brahmaNa:_jIva-rAzaya: ||3|94|20||

.

kimcit pracalitA: -

bhogAt -

payo-rAze:_iva_urmaya: - like foaming waterforms in waves

sarvA: eva vi.niSkrAntA

brahmaNo jIva-rAzaya: - the jIva-foam in the brahman

*vwv.602/19-20 All these classes of beings come from Brahman (or the Ultimate Reality), like waves from the sea on account of its expanse being a little agitated: - *vwv.292-296/20-29 Like waves from the sea on account of its expanse being a little bit agitated

*sv.3.94:19b,20a All these beings have arisen in the absolute Brahman when there was just a slight disturbance in its equilibrium, even as waves arise on the surface of the ocean

*vlm.20 All other masses of living beings also, have proceeded from the body of the great Brahmá, as the moving waves rise from the great body of waters

*jd.20 - kimcit - Whatever - Something - pracalitA: bhogAt - shaken payo-rAzer iva urmaya: - are the water-portions like - sarvA: eva viniSkrAntA:  - indeed they are all emerged - brahmaNo jIva-rAzaya: - as jIva-drops in the brahman Immensity

#bhuj 1, 3 #bhoga : - (#bhuj 1 भुज्, any winding or curve, coil (of a serpent) RV &c; the expanded hood of a snake Pan5cat.; . bhoga : ( >bhuj 3, भुज्) enjoyment, eating RV &c &c (with Jainas जैनs "enjoying once", as opp to #upabhoga उप-भोग, q.v.); experiencing, feeling, perception (of pleasure or pain) Mn MBh &c; any object of enjoyment [good food, good company, good sex], MBh R.; the part of the ecliptic occupied by each of the 27 [divisions of the horoscope called] lunar mansions Su1ryas.

#rAzi : - m - (derivation doubtful , but cf Un2 iv , 32) - a heap , mass , pile , group , multitude , quantity , number RV &c; (also) a division of beings, Sukh i .

 

21

स्व.तेज:-स्पन्दता-भोगात्_दीपात्_इव मरीचय:

सर्वा* एव सम्.उत्पन्ना* ब्रह्मण:_भूत-पङ्क्तय: ॥३।९४।२१॥

sva.teja:-spandatA-bhogAt_dIpAt_iva marIcaya: |

sarvA* eva sam.utpannA* brahmaNa:_bhUta-paGktaya: ||3|94|21||

.

sva.teja:-spandatA-bhogAt

dIpAt_iva marIcaya:

sarvA* eva sam.utpannA*

brahmaNa:_bhUta-paGktaya:

.

out of the Tejas Fire as self-

vibrations, like the light-beams from

a lamp, all these have sprung-up from

the brahman as the chain of beings

.

svateja:-spandatA-bhogAt - from the self-Tejas.vibration.domain

dIpAt iva marIcaya: - the beams as of/from a lamp

sarvA: eva samutpannA: - all only are sprung-up

brahmaNo bhUta-paGktaya: - from the Brahman as the succession of beings

*vwv.603/21 Like rays of light from a lamp on account of its precincts being vibrated by its own light; -

*sv.21-26 omitted [the Lamp]

*vlm.21 And as the lamp flickering by its own heat, scatters its light on all sides; so does Brahmá glowing in himself, irradiate his beams in the shape of scintilla, to spread all over the universe: (which is the vacuity of Brahmás mind, and comprises the cosmos within it)

x

19

20

21

19 20 21

x

19 20 21

 

22

स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा* इव |

सर्वा* एव_उत्थिता:_तस्मात्_ब्रह्मण:_जीव.राशय: ॥३।९४।२२॥

sva.marIci-bala.udbhUtA* jvalita.agne: kaNA* iva |

sarvA* eva_utthitA:_tasmAt_brahmaNa:_jIva.rAzaya: ||3|94|22||

.

sva-marIci-bala.udbhUtA

jvalita.agne: kaNA iva

sarvA eva utthitA: - all thus arisen

jIva-rAzaya: tasmAt - from being-rays therefrom

*vwv.293/22 ...; like sparks from blazing fire produced by the force of its own rays; ..

*vwv.604/22-23 Like sparks from blazing fire produced by the force of its own rays; like beams of light, resembling heavenly sprouts, from the orb of the moon; -

*vlm.22 And as the sparks of fire are flung about by force of the burning flame; so do these multitudes of produced beings rise from the substance of Brahmá himself

 

 

 

23

मन्दार-मञ्जरी-रूपा:_चन्द्र-बिम्बात्_इव_अंशव:

सर्वा* एव समुत्पन्ना* ब्रह्मण:_दृश्य-दृष्टय: ॥३।९४।२३॥

mandAra-maJjarI-rUpA:_candra-bimbAt_iva_aMzava: |

sarvA* eva samutpannA* brahmaNa:_dRzya-dRSTaya: ||3|94|23||

.

mandAra-maJjarI-rUpA:

candra-bimbAt_iva_aMzava:

sarvA* eva samutpannA* x

brahmaNa:_dRzya-dRSTaya:

.

like the hairs of mandAra flowers,

like rays from the full moon, they all

arise as percepts of brahmA

.

*vlm.23 As the dust and filaments of mandara flowers, fly to and fill the air on all sides; and as the beams of the moon shoot out of its orb, to fill the four quarters of heaven and earth; so the minutiae of Divine essence emanate from the Deity, and spread throughout the universe

*VA. what is the meaning of comparison in the first line? Like reflection of the moon in form of mandara-flowers? or here are 2 different comparisons - like broken reflection of moon-disk (in waters perhaps) and flowers from the tree? Also, dRzya-dRSTaya: - visible visibles?

*AS. These are two analogies Here the life-forms are called dRzya-dRSTi - ones observing the world; the lives interacting with the world They are compared to blossoms of the mandAra-flower or with moon-beams shooting out of the moon So, they are likewise sprouting from the brahmA.

*sv.23-26 omitted [flowers and moonbeams]

 

24

यथा विटपिन:_चित्रा:_तत्.रूपा* विटप-श्रिय: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मण:_जीव-पङ्क्तय: ॥३।९४।२४॥

yathA viTapina:_citrA:_tat.rUpA* viTapa-zriya: |

sarvA* eva sam.utpannA* brahmaNa:_jIva-paGktaya: ||3|94|24||

.

yathA viTapina:_citrA:

tat.rUpA* viTapa-zriya:

sarvA* eva sam.utpannA*

brahmaNa:_jIva-paGktaya:

 

just as

a shimmering shrub

is

composed.of its quivering shoots and stalks,

so too

everything

falls.out

from the brahman Immensity

as

the many Living jIva.s

.

*vlm.24 As the variegated arbor, produces its leaves and flowers of various hues from itself; so the varieties of created beings, spring from one Brahmá - the source of all

*vwv.24-25 As various trees have a wealth of branches of the same form; as the arrangements of ornaments such as bracelets and armlets are from gold; -

*jd.24 - yathA viTapinaz citrAs - As of beautful shoots - tad-rUpA viTapa-zriya: - that form of lovely shrub - sarvA eva samutpannA - so they all fall.out-from - brahmaNo jIva-paGktaya: - the Brahman as the company of Living jIvas.

x

22

23

24

22 23 24

x

22 23 24

 

25

कटक.अङ्गद-केयूर-युक्तय: कनकात्_इव |

सर्वा* एव_उत्थिता*, राम, ब्रह्मण:_जीव.राशय: ॥३।९४।२५॥

kaTaka.aGgada-keyUra-yuktaya: kanakAt_iva |

sarvA* eva_utthitA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|25||

.

kaTaka.aGgada-keyUra-yuktaya:

kanakAt iva

sarvA eva utthitA rAma - all indeed arisen, o Rama

jIvarAzaya: - the being-rays of Brahman

*vlm.25 As the gold ornaments are in relation to the metal gold of which they are made, and wherein they subsist, so Ráma! are all things and persons in relation to Brahmá, out of whom they have sprung and in whom they abide

*vwv.292-296/20-29 ...; as various trees have a wealth of branches of the same form; as the arrangements of ornaments such as bracelets and armlets are from gold; .. *vwv.608/30-25 As moonlight is from the moon; as its own light (emanates) from fire; all the multitudes of living beings have sprung up from Brahman (or the Ultimate Reality)

 

26

निर्झरात्_अमल.उद्द्योतात् पयसाम् इव बिन्दव:

अजस्य_एव_अखिला*, राम, ब्रह्मण:_जीव.राशय: ॥३।९४।२६॥

nirjharAt_amala.uddyotAt payasAm iva bindava: |

ajasya_eva_akhilA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|26||

.

nirjharAt_amala.uddyotAt

payasAm iva bindava:

ajasya_eva_akhilA*, Raama,

brahmaNa:_jIva.rAzaya:

.

it's like

pure, sparkling waterdrops

splashing out.of a waterfall

:

everything is from the Unborn,

rAma,

the radiance of brahman

.

*vwv.26 Like .. drops of water from a waterfall with a pure and superior lustre .

*vlm.26 As the drops of water, are related to the pure water of the cascade, so Ramá, are all things related to the increate Brahmá, whence they issue as drizzling drops

 

27

आकाशस्य घत-स्थाली-रन्ध्र.आकाश.आदय:_यथा |

सर्वा* एव_उत्थिता* लोक-कलना* ब्रह्मण: पदात् ॥३।९४।२७॥

AkAzasya ghata-sthAlI-randhra.AkAza.Adaya:_yathA |

sarvA* eva_utthitA* loka-kalanA* brahmaNa: padAt ||3|94|27||

.

*jd.27 - AkAzasya ghata-sthAlI-randhra.AkAza.Adaya: yathA sarvA: eva utthitA: loka-kalanA: brahmaNa: padAt

*vwv As drops of water from a waterfall with a pure and superior luster; as the (particular) spaces in a water-jar, a cooking-pot, a hole and the like are of infinite space; -

*sv.27 Even as the space in a jar, the space in a room and the space in a small hole are all integral parts of one cosmic space, all these are but the infinite being in which there are no parts

*vlm.27 As the air in a pot and about a basin, is the same with the surrounding air of heaven; so are all individual objects the same, with the undivided spirit of the all-pervading Brahmá

 

28

सीकर.आवर्त-लहरी-बिन्दव: पयस:_यथा |

सर्वा* एव_उत्थिता*, राम, ब्रह्मण:_दृश्य-दृष्टय: ॥३।९४।२८॥

sIkara.Avarta-laharI-bindava: payasa:_yathA |

sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya-dRSTaya: ||3|94|28||

.

sIkara.Avarta-laharI-bindava: payasa:_yathA

sarvA* eva_utthitA*, rAma,

brahmaNa:_dRzya-dRSTaya:

.

like the showering spray of the breakers and whirlpools

everything stands.out,

rAma,

thru the perceived perceptions of the brahman

.

*vwv.607/28-29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; -

*sv.28 And, as they arose in it, they merge in it

*vlm.28 As the drops of rain-water, and those of water spouts, whirlpools and waves, are identic with their parent waters; so are all these phenomenal sights, the same with the great Brahmá, whence they spring, and wherein they exist and subside

*jd.28 - sIkara.Avarta-laharI-bindava: payasa: yathA sarvA: eva utthitA: rAma brahmaNa: dRzya-dRSTaya:

 

29

मृग.तृष्णा.तरङ्गिण्य:_यथा भास्कर-तेजस: |

सर्वा* दृश्य-दृश:_द्रष्टु:_व्यतिरिक्ता रूपत: ॥३।९४।२९॥

mRga.tRSNA.taraGgiNya:_yathA bhAskara-tejasa: |

sarvA* dRzya-dRza:_draSTu:_vyatiriktA na rUpata: ||3|94|29||

.

mRga.tRSNA.taraGgiNya: - like waves in the mirage-water

yathA bhAskara-tejasa: - as in the heat of the raymaking sun

sarvA: dRzya-dRz-a: - all Perceivable Percepts

draSTu: - of the Perceiver -

vyatiriktA: na rUpata: - are not separated in form -

*sv.29-32 Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.29 As the mirage presents the appearance of a billowy sea, by the fluctuation of sunbeams on sand; so do all visible objects show themselves to the sight of the spectator, beside which they have no figure or form of themselves

*vwv.29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; -

*vwv.292-296/20-29 Like waves from the sea on account of its expanse being a little bit agitated; like rays of light from a lamp on account of its precincts being vibrated by its own light; like sparks from blazing fire produced by the force of its own rays; like beams of light resembling heavenly sprouts, from the orb of the moon; as various trees have a wealth of branches of the same form; as the arrangements of ornaments such as bracelets and armlets are from gold; as drops of water from a waterfall with a pure and superior lustre; as the (particular) spaces in a water-jar, a cooking-pot, a hole and the like are of infinite space; as drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; all the sights of visible objects are not distinct from the seer in their nature

 

30

शीत-श् mex र् इव ज्योत्स्ना स्व.आलोक* इव तेजस: |

एवम् एता* हि भूतानाम् जातयो विविधाश्:_ या: ॥३।९४।३०॥

zIta-razme:_iva jyotsnA sva.Aloka* iva tejasa: |

evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA: ||3|94|30||

.

like moonshine with its cooling rays,

or like the fire in its own light,

so there are different classes

among the various beings

.

zIta-razme:_iva jyotsnA sva.Aloka* iva tejasa: | evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA:

.

*vwv.28-29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; - 30 As moonlight is from the moon; as its own light (emanates) from fire; all the multitudes of living beings have sprung up from Brahman (or the Ultimate Reality)

*vlm.30 Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahma

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.30 Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahma

x

28

29

30

28 29 30

x

28 29 30

 

31

का:चित्_जन्म-सहस्र.अन्ते जातय:_चिर-कालिका: |

का:चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिता: ॥३।९४।३१॥

kA:cit_janma-sahasra.ante jAtaya:_cira-kAlikA: |

kA:cit katipaya.atIta.janma-rUpA vyavasthitA: ||3|94|31||

.

*jd.31 - kA:cit_- Some - janma-sahasra.ante - after a thousand births - jAti-aya: - births - cira-kAlikA: - temporally long - kA:cit - some - katipaya.atIta-janma-rUpA - katipaya certain  - beyond-birth-forms - vyavasthitA: - established -

*vwv.395 Certain species (of living beings) are of long standing at the end of a thousand births Certain classes are settled in a state having some past births

*vlm.31 It is He, from whom all things have risen, unto him they return in their time; some after their transmigrations in a thousand births, and others after longer periods of their revolutions in various bodies

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vwv.395 Certain species (of living beings) are of long standing at the end of a thousand births Certain classes are settled in a state having some past births

 

32

इत्थम् जगत्सु विविदेषु विचित्र-रूपा:_

तस्य_इच्छया भगवत:_व्यवहारवत्य: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

रूप-श्रिय: कण-घटा* इव पावक.उत्था: ॥३।९४।३२॥

ittham jagatsu vivideSu vicitra-rUpA:_

tasya_icchayA bhagavata:_vyavahAravatya: |

AyAnti yAnti nipatanti tathA_utpatanti

rUpa-zriya: kaNa-ghaTA* iva pAvaka.utthA: ||3|94|32||

.

ittham - thus jagatsu vivideSu - in the diverse worlds vicitra-rUpA: - various forms tasya - of/from That icchayA bhagavata: - by the will of the Lord.bhagavan vyavahAravatya: - about their businesses AyAnti yAnti - they come and go nipatanti tathA utpatanti - fall thus and rise rUpa-zriya: - a wealth of forms kaNa-ghaTA iva - like a pot of sparks pAvaka.utthA: - arisen from the [sacred] fire

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.32 All these various forms of beings in the multiform world are moving in their respective spheres by the will of the Lord They come and go, rise and fall, and shine in their transitory forms, like the sparks of fire, fluttering and sparkling for a moment, and then falling and becoming extinct for ever

*AB. tasyêzvarÂtmano bhagavato brahmaNo vyavahArvatyo rUpa-zriya upAdhi-rUpANy eva zrIr yAsAm tathA-vidhA: prAg-ukta-jIva-jAtayo nipatanti bhavAd bhavAntare bhramanti pAvakotthA: kaNa-ghaTA: sphuliGga-samUhA iva

*jd.32 - ittham - thus jagatsu vivideSu - in the diverse worlds vicitra-rUpA: - various forms tasya - of/from That icchayA bhagavata: - by the will of the Lord.bhagavan vyavahAravatya: - about their businesses AyAnti yAnti - they come and go nipatanti tathA utpatanti - fall thus and rise rUpa-zriya: - a wealth of forms kaNa-ghaTA iva - like a pot of sparks pAvaka.utthA: - arisen from the [sacred] fire

x

31

32

31 32

x

31 32

 

 

 

om

 

सर्ग .९४

वसिष्ठ उवाच

vasiSTha* uvAca

01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

३०९५

fm3095 1.sp14 karma, Birth, & Personal Effort .z38

https://www.dropbox.com/s/6mxtwkpj9jhd8cl/fm3095%201.sp14%20karma%2C%20Birth%2C%20%26%20Personal%20Effort%20.z38.docx?dl=0

 

+++

 

FM.3.94

Vasishtha said -

3.94.1 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

 

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28|30|31|01|32|02|03|04|05|06|07|08|09|26|10|11|12|13|14|16|29|17|18|19|05|20|21|22|23|24|25|27|28|26|29|30|31|32|01|02|21|21|03|15|04|06|05|07|08|09|10|11|12|13|32|14|15|16|17|18|19|20|22|23|24|29|25|26|27|15|

 

 

 

 

fm3094 1.sp13 Everything Comes From the brahman.Immensity .z32.docx

Jiva Das

unread,
Feb 20, 2021, 9:09:09 PMFeb 20
to yoga vasishtha

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3094 EVERYTHING COMES FROM THE BRAHMAN.IMMENSITY 1.SP13 .z32

https://www.dropbox.com/s/70dsnildh0wpto7/fm3094%201.sp13%20Everything%20Comes%20From%20the%20brahman.Immensity%20.z32.docx?dl=0

 

FM.3.94 EVERYTHING COMES FROM THE BRAHMAN.IMMENSITY 1.SP13

वसिष्ठ उवाच

vasiSTha uvAca |

उत्तम.अधम.मध्यानाम् पदार्थानाम् इतस् तः

uttama.adhama.madhyAnAm padArthAnAm ita:_tata: |

उत्पत्तीनाम् विभागो यम् शृणु वक्ष्यामि राघव ॥३।९४।१॥

utpattInAm vibhAga:_ayam zRNu vakSyAmi rAghava ||3|94|1||

इदम्.प्रथमता_त्पन्नो यो ऽस्मिन्न् ए हि जन्मनि |

idam.prathamatA utpanna:_ya:_asmin*_eva hi janmani |

इदम् प्रथमता.नाम्नी शुभ.अभ्यास.समुद्भवा ॥३।९४।२॥

idam prathamatA.nAmnI zubha.abhyAsa.samudbhavA ||3|94|2||

शुभ-लोक.आश्रया सा शुभ-कार्य.अनुबन्धिनी

zubha.loka.AzrayA sA ca zubha.kArya.anubandhinI |

सा चेद् विचित्र.संसार.वासना.व्यवहारिणी ॥३।९४।३॥

sA cet_vicitra.saMsAra.vAsanA.vyavahAriNI ||3|94|3||

वैः कतिपयैर् मोक्षम् त्य् उक्ता गुण.पीवरी

bhavai: katipayai:_mokSam iti_uktA guNa.pIvarI |

तादृक्.ल.प्रदान.क.कार्य.अकार्य.अनुमान.दा ॥३।९४।४॥

tAdRk.phala.pradAna.eka.kArya.akArya.anumAna.dA ||3|94|4||

तेन, राम, स.सत्त्वा_इति प्रोच्यते सा कृत.आत्मभिः |

tena, rAma, sa.sattvA_iti procyate sA kRta.Atmabhi: |

अथ चेच् चित्र.संसार.वासना.व्यवहारिणी ॥३।९४।५॥

atha cet_citra.saMsAra.vAsanA.vyavahAriNI ||3|94|5||

अत्यन्त.लुषा जन्म.स्रैर् ज्ञान.भागिनी

atyanta.kaluSA janma.sahasrai:_jJAna.bhAginI |

तादृक्.ल.प्रदान.क.धर्म.अधर्म.अनुमान.दा ॥३।९४।६॥

tAdRk.phala.pradAna.eka.dharma.adharma.anumAna.dA ||3|94|6||

असौ_अधम.सत्त्वा_इति तेन साधुभिः_उच्यते

asau_adhama.sattvA_iti tena sAdhubhi:_ucyate |

सा_एव संख्य.अतिग.अनन्त.न्म-वृन्दाद् अनन्तरम् ॥३।९४।७॥

sA_eva saMkhya.atiga.ananta.janma.vRndAt_anantaram ||3|94|7||

संदिग्ध-मोक्षा यदि तत् प्रोच्यते ऽत्यन्त-तामसी |

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI

अन्.अद्यतन.जन्मा तु जाति:_तादृश-कारिणी ॥३।९४।८॥

an.adyatana.janmA tu jAti:_tAdRza.kAriNI ||3|94|8||

या_उत्पत्तिर् मध्यमा पुंसो,_राम, द्वि.त्रि=भव.अन्तरा

yA_utpatti:_madhyamA puMso,_rAma, dvi-tri=bhava.antarA |

तादृक्.कार्या तु सा लोके राजसी, राज.त्तम ॥३।९४।९॥

tAdRk.kAryA tu sA loke rAjasI, rAja.sattama ||3|94|9||

.विप्रकृष्ट.न्म_अपि सा_उच्यते कृत.बुद्धिभिः |

a.viprakRSTa.janma_api sA_ucyate kRta.buddhibhi: |

सा हि त्.मृति.मात्रेण मोक्ष-योग्या मुमुक्षुभिः ॥३।९४।१०॥

sA hi tat-mRti.mAtreNa mokSa.yogyA mumukSubhi: ||3|94|10||

तादृक्.कार्य.अनुमानेन प्रोक्ता राजस.सात्त्विकी |

tAdRk.kArya.anumAnena proktA rAjasa.sAttvikI |

सा_एव चेद् इरैर् अल्पैर् जन्मभिर् मोक्ष.भागिनी ॥३।९४।११॥

sA_eva cet_itarai:_alpai:_janmabhi:_mokSa.bhAginI ||3|94|11||

त् तादृशी हि सा ज्ज्ञैः प्रोक्ता राजस.राजसी |

tat_tAdRzI hi sA tajjJai: proktA rAjasa.rAjasI |

सा_एव जन्म.तैर् मोक्ष.भागिनी चेच् चिर.एषिणी ॥३।९४।१२॥

sA_eva janma.zatai:_mokSa.bhAginI cet_cira.eSiNI ||3|94|12||

त्वत्.उक्ता तादृक्.आरम्भा सद्भि:_राजस.तामसी

tvat.uktA tAdRk.ArambhA sadbhi:_rAjasa.tAmasI |

सा_एव संदिग्ध-मोक्षा चेत्_सहस्रै:_अपि जन्मनाम् ॥३।९४।१३॥

sA_eva saMdigdha.mokSA cet_sahasrai:_api janmanAm ||3|94|13||

तत्.उक्ता तादृश.आरम्भा राजसा_अत्यन्तताम् असि |

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi |

भुक्त.न्म.हस्रा तु या_उत्पत्ति:_ब्रह्मणो नृणाम् ॥३।९४।१४॥

bhukta.janma.sahasrA tu yA_utpatti:_brahmaNo nRNAm ||3|94|14||

चिर.मोक्षा हि कथिता तामसी सा महर्षिभिः

cira.mokSA hi kathitA tAmasI sA maharSibhi: |

ज्.जन्मना_एव मोक्षस्य भागिनी चेत् द् उच्यते ॥३।९४।१५॥

tat.janmanA_eva mokSasya bhAginI cet tat_ucyate ||3|94|15||

ज्ज्ञैस् तामस.सत्त्वा_इति तादृश.आरम्भाशालिनी

tajjJai:_tAmasa.sattvA_iti tAdRza.ArambhAzAlinI |

वैः कतिपयैर् मोक्ष.भागिनी चेत् द् उच्यते ॥३।९४।१६॥

bhavai: katipayai:_mokSa.bhAginI cet tat_ucyate ||3|94|16||

मो राजस.रूपा_इति तादृशैर् गुण.बृंहितै:

tama:rAjasa.rUpA_iti tAdrzai:_guNa.bRMhitai: |

पूर्व.न्म.सहस्र.आढ्या पुर:जन्म.तैर् अपि ॥३।९४।१७॥

pUrva.janma.sahasra.ADhyA pura:janma.zatai:_api ||3|94|17||

मोक्षायोग्या तः प्रोक्ता तज्.ज्ञैस् तास.तामसी |

mokSAyogyA tata: proktA taj.jJai:_tAmasa.tAmasI |

पूर्वम् तु जन्म-लाक्ष.आढ्या जन्म.क्षैः पुरो ऽपि चेत् ॥३।९४।१८॥

pUrvam tu janma.lAkSa.ADhyA janma.lakSai: pura:_api cet ||3|94|18||

संदिग्ध-मोक्षा द् असौ प्रोच्यते ऽत्यन्त-तामसी

saMdigdha.mokSA tat_asau procyate_atyanta.tAmasI |

सर्वा* ताः समायान्ति ब्रह्मणो भूत.जातयः ॥३।९४।१९॥

sarvA* etA: samAyAnti brahmaNa:_bhUta.jAtaya: ||3|94|19||

किम्चित् प्रचलिता* भोगात् यो.राशेर् इ_ऊर्मयः |

kimcit pracalitA* bhogAt paya:rAze:_iva_Urmaya: |

सर्वा* एव वि.निष्क्रान्ता* ब्रह्मणो जीव.राशयः ॥३।९४।२०॥

sarvA* eva vi.niSkrAntA* brahmaNa:_jIva.rAzaya: ||3|94|20||

स्व.तेजः-स्पन्दता.भोगाद् दीपाद् इ मरीचयः

sva.teja:-spandatA-bhogAt_dIpAt_iva marIcaya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो भूत.पङ्क्तयः ॥३।९४।२१॥

sarvA* eva sam.utpannA* brahmaNa:_bhUta.paGktaya: ||3|94|21||

स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा* इव |

sva.marIci-bala.udbhUtA* jvalita.agne: kaNA* iva |

सर्वा* एव_उत्थिताः_तस्मात्_ब्रह्मणो जी.राशयः ॥३।९४।२२॥

sarvA* eva_utthitA:_tasmAt_brahmaNa:_jIva.rAzaya: ||3|94|22||

मन्दार.मञ्जरी-रूपाश् चन्द्र.बिम्बाद् इ_अंशवः

mandAra.maJjarI-rUpA:_candra.bimbAt_iva_aMzava: |

सर्वा* एव समुत्पन्ना* ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२३॥

sarvA* eva samutpannA* brahmaNa:_dRzya.dRSTaya: ||3|94|23||

यथा विटपिनश् चित्रास् तद्.रूपा* विटप.श्रियः |

yathA viTapina:_citrA:_tat.rUpA* viTapa.zriya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो जीव.पङ्क्तयः ॥३।९४।२४॥

sarvA* eva sam.utpannA* brahmaNa:_jIva.paGktaya: ||3|94|24||

कटक.अङ्गद-केयूर.युक्तयः कनकाद् इ |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो जी.राशयः ॥३।९४।२५॥

kaTaka.aGgada.keyUra.yuktaya: kanakAt_iva |

sarvA* eva_utthitA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|25||

निर्झराद् अमल.उद्द्योतात् पयसाम् इव बिन्दवः

nirjharAt_amala.uddyotAt payasAm iva bindava: |

अजस्य_एव_अखिला*, राम, ब्रह्मणो जी.राशयः ॥३।९४।२६॥

ajasya_eva_akhilA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|26||

आकाशस्य त.स्थाली.न्ध्र.आकाश.आदयो यथा |

AkAzasya ghata.sthAlI-randhra.AkAza.Adaya:_yathA |

सर्वा* एव_उत्थिता* लोक.कलना* ब्रह्मणः पदात् ॥३।९४।२७॥

sarvA* eva_utthitA* loka.kalanA* brahmaNa: padAt ||3|94|27||

सीकर.आवर्त.हरी.बिन्दवः पयसो यथा |

sIkara.Avarta.laharI-bindava: payasa:_yathA |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२८॥

sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya.dRSTaya: ||3|94|28||

मृग.तृष्णा.तरङ्गिण्यो यथा भास्कर.तेजस: |

mRga.tRSNA.taraGgiNya:_yathA bhAskara.tejasa: |

सर्वा* दृश्य.दृशो द्रष्टुर् व्यतिरिक्ता रूपतः ॥३।९४।२९॥

sarvA* dRzya.dRza:_draSTu:_vyatiriktA na rUpata: ||3|94|29||

शीत.श्मेर् इ ज्योत्स्ना स्व.आलोक* इव तेजस: |

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |

एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥

evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA: ||3|94|30||

का:चित्_जन्म.हस्र.अन्ते जातयः_चिर.कालिका: |

kA:cit_janma.sahasra.ante jAtaya:_cira.kAlikA: |

का:चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥

kA:cit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||

इत्थम् जगत्सु विविदेषु विचित्र.रूपास्

ittham jagatsu vivideSu vicitra.rUpA:_

तस्य_इच्छया भगवतो व्यवहारवन्यः |

tasya_icchayA bhagavata:_vyavahAravatya: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

AyAnti yAnti nipatanti tathA_utpatanti

रूप.श्रियः ण.घटा* इव पावक.त्ताः ॥३।९४।३२॥

rUpa.zriya: kaNa.ghaTA* iva pAvaka.utthA: ||3|94|32||

||

 

om

 

 

 

FM.3.94

 

EVERYTHING

COMES FROM THE BRAHMAN.IMMENSITY

 

VASISHTHA said -

 

उत्तम.अधम.मध्यानाम् पदार्थानाम् इतस् तः

uttama.adhama.madhyAnAm padArthAnAm ita:_tata: |

उत्पत्तीनाम् विभागो यम् शृणु वक्ष्यामि राघव ॥३।९४।१॥

utpattInAm vibhAga:_ayam zRNu vakSyAmi rAghava ||3|94|1||

.

now, there are various degrees

in the out.falling of beings

&

these are called "upper", "lower", and "middle" class

.

I

will explain these three to you

.

pay attention now,

rAghava

!

uttama.adhama.madhyAnAm padArthAnAm ita:_tata: utpattInAm vibhAga:_ayam zRNu vakSyAmi rAghava

.

vlm

 

इदम्.प्रथमता_त्पन्नो यो ऽस्मिन्न् ए हि जन्मनि |

idam.prathamatA utpanna:_ya:_asmin*_eva hi janmani |

इदम् प्रथमता.नाम्नी शुभ.अभ्यास.समुद्भवा ॥३।९४।२॥

idam prathamatA.nAmnI zubha.abhyAsa.samudbhavA ||3|94|2||

.

a beginner

in this work

 - someone who is born for it -

is

at the level called

prathamatA.Novitiate,

the beginning of their excellent practice

.

idam.prathamatA utpanna: ya:_asmin*_eva hi janmani idam prathamatA.nAmnI

zubha.abhyAsa.samudbhavA

.

*vwv.586/2 This (class of individual souls refers to) one who is born in this existence itself with the nature of the foremost one That class, called idaMprathamatA, (present birth having the natrure of the foremost one), arises from good practices (of the past)

*vlm.2 They were the first in their production, and are known as the idam-prathama - or the first class in their birth, whose long practice in a course of virtuous actions in prior states, has secured to them the property of goodness - satya.guna only

 

शुभ-लोक.आश्रया सा शुभ-कार्य.अनुबन्धिनी

zubha.loka.AzrayA sA ca zubha.kArya.anubandhinI |

सा चेद् विचित्र.संसार.वासना.व्यवहारिणी ॥३।९४।३॥

sA cet_vicitra.saMsAra.vAsanA.vyavahAriNI ||3|94|3||

वैः कतिपयैर् मोक्षम् त्य् उक्ता गुण.पीवरी

bhavai: katipayai:_mokSam iti_uktA guNa.pIvarI |

तादृक्.ल.प्रदान.क.कार्य.अकार्य.अनुमान.दा ॥३।९४।४॥

tAdRk.phala.pradAna.eka.kArya.akArya.anumAna.dA ||3|94|4||

.

&

it is a pure recourse in this world,

proceeding in pure action

.

if

it is carried.on

as an abundantly conditioned saMsAra,

after a few existences

in this "guNa rich" state

there is Freedom

.

it is the karmic fruit of dispassionate action

.

zubha.loka.world/people.aazraya.a sA.she/it ca.and/also/too zubha.kArya.duty/effect/purpose.anubandhi.nI sA.she/it cet vicitra.saMsAra.Samsâra.Convolution.vaasanaa.vyavahaari.NI by.with the bhava.s.i: katipaya.i: mokSa.m iti.so/"thus" ukta.a guNa.pIvari.i taadRk.phala.fruit\outcome.pradAna.offering/donation\communicating/effecting.eka.only/one.kArya.duty/effect/purpose.

a.non.kArya.duty/effect/purpose.anumAna.inference.da.giving.a

.

zubha

AzrayA

zubha

anubandhinI

cet

vicitra

vAsanA

vyavahAri

bhava

katipaya

mokSa

ukta

guNa

pIvari

tAdRk.

.

*vlm .. the guna pívari or state of sound qualities,.. *vwv .. one possessed of considerable merit ...

*AS .. guNapIvarI perhaps translated as "Meritorious".

*AS.The reading of the*AB. commentary is mandatory(:-)) The VLM commentary makes a list of 14 categories, not noticing that two are duplicates*AB. commentary makes it clear These 12 categories are of different kinds of births The first is prathamatA - may be translated as "prime category" described in verse 2 The second category is called guNapIvarI perhaps translated as "Meritorious" It is covered in verse 3 and the first line of 4 These are lives which have good intentions and actions but engage in numerous activities combined with desires and connected with the world These are "good people" who are not in a hurry to be liberated, but reach it after several births The second line is introducing the third category and it is called "sa.sattvA" This is said to give one the power of deduction (anumAnadA) about proper and improper actions (kAryAkArya) totally based on matching outcomes (tAdRk.phala.pradAna.eka ) I would describe this as the "discerning category", where people have good intentions and follow proper analysis of their actions Hence they are on their way to liberation after numerous births. 

*jd. AS reads #kArya as "proper action" I read it rather as kArya.Effect

*sv.4 They are full of the quality of purity and light (satva)

*vlm.4 The third grade is termed the sasatwá, or the state of substantiality of men of substance It is attended with like results, proportioned to the righteous and unrighteous acts of men, who may obtain their liberation after a hundred transmigrations of their souls on earth

 

तेन, राम, स.सत्त्वा_इति प्रोच्यते सा कृत.आत्मभिः |

tena, rAma, sa.sattvA_iti procyate sA kRta.Atmabhi: |

अथ चेच् चित्र.संसार.वासना.व्यवहारिणी ॥३।९४।५॥

atha cet_citra.saMsAra.vAsanA.vyavahAriNI ||3|94|5||

.

tena, rAma, sa.sattvA iti procyate sA kRta.Atmabhi: atha cet_citra.saMsAra.vAsanA.vyavahAriNI

.

Raama,

someone with it is said to be "with sattva"

by those who attain the Self

if so

it is the result of affective conditioning in the saMsAra

.

*jd.5 - rAma - o Rama - tena - then - sA sasattvA iti procyate - is called "sa.sattva"

kRta.Atmabhi: - by those who attain the Self - atha cet - so if - citra.saMsAra.vAsanA.vyavahAriNI - fancied-saMsara.conditioning-consequent -

.

o, rAma, therefrom comes what is called sa.sattva, "having the state of Being.So"

by those who attain the Self

so

if

there is a fancied saMsAra it is consequent on conditioning

.

* sa.sat.tva With-being.ness, with Suchness SV writes <satva> passim thruout VLM notes: ".. sasatwá, or the state of substantiality of men of substance It is attended with like results, proportioned to the righteous and unrighteous acts of men, who may obtain their liberation after a hundred transmigrations of their souls on earth." Whatever does he mean?

 

अत्यन्त.लुषा जन्म.स्रैर् ज्ञान.भागिनी

atyanta.kaluSA janma.sahasrai:_jJAna.bhAginI |

तादृक्.ल.प्रदान.क.धर्म.अधर्म.अनुमान.दा ॥३।९४।६॥

tAdRk.phala.pradAna.eka.dharma.adharma.anumAna.dA ||3|94|6||

.

if

forever unable after a thousand births to share in jnAna.Wisdom

but getting the inference

that righteousness and unrighteousness

bestow

their corresponding (good or bad) results

...

atyanta.kaluSA janma.sahasrai: jJAna.bhAginI tAdRk.phala.pradAna.eka.dharma.adharma.anumAna.dA

.

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world, very much turbid (or sinful), and concerned in knowledge after thousands of births, producing the inference of righteousness and unrighteousness bestowing only corresponding (good or bad) results, that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages

*sv.5-6 Then there are those who are full of impurity, in whom the worldly habits are strong and variegated, who will perhaps reach liberation in a thousand births - they are the least among the good

*vlm.5&6 The fourth grade comprises infatuated people called atyanta támasi, who are addicted to their varying desires in this changeful world, and come to the knowledge of truth, after passing a thousand lives in ignorance and sin, and suffering the effects proportionate to their good or evil deeds

 

असौ_अधम.सत्त्वा_इति तेन साधुभिः_उच्यते

asau_adhama.sattvA_iti tena sAdhubhi:_ucyate |

सा_एव संख्य.अतिग.अनन्त.न्म-वृन्दाद् अनन्तरम् ॥३।९४।७॥

sA_eva saMkhya.atiga.ananta.janma.vRndAt_anantaram ||3|94|7||

.

asau_adhama.sattvA_iti tena sAdhubhi:_ucyate sA_eva saMkhya.atiga.ananta.janma.vRndAt_anantaram

...

this

"lesser sattva"

 - as it is described by the sAdhu.s -

will

come

only after

boundless infinities of births,

each after each

.

*vlm The fifth grade is composed of men of a baser nature, called adhama - satwá by the wise, and who may possibly have their liberation, after a course of numberless births in different shapes and forms

*vwv ..., that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world, very much turbid (or sinful), and concerned in knowledge after thousands of births, producing the inference of righteousness and unrighteousness bestowing only corresponding (good or bad) results, that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages *vwv.591/7b-8a If it is doubtful of liberation even after an endless number of births transcending enumeration, then it is declared as extremely ignorant (atyantatAmasI)

 

संदिग्ध-मोक्षा यदि तत् प्रोच्यते ऽत्यन्त-तामसी |

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI

अन्.अद्यतन.जन्मा तु जाति:_तादृश-कारिणी ॥३।९४।८॥

an.adyatana.janmA tu jAti:_tAdRza.kAriNI ||3|94|8||

.

those who are doubtful of Freedom are called

"hyper-tAmasic"

:

they are a class without result - not, at least, in their present birth

.

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI an.adyatana.janmA tu jAti:_tAdRza.kAriNI

.

*vlm The sixth grade is composed of those extremely benighted men (atyanta támasi), who are doubtful of their liberation (Sandigdha - moksha), and continue in the vicious course of their past lives

*vwv.591/7b-8a If it is doubtful of liberation even after an endless number of births transcending enumeration, then it is declared as extremely ignorant (atyantatAmasI)

*vwv.592/8b-9ab That class which has its origin not pertaining to this day (i.e which has transmigarted bto this existence in the present cycle of time) and which is acting as such, the birth of the person being mediocre after two or three incarnations and having corresponding actions if the world, is (considered as) one endowed with activity (rAjasI)

*sv.7-8-9-10 Among them there are those in whose case liberation itself is doubtful in this world-cycle: they are beings of dense darkness The middling type are the ones who are full of the quality of dynamism and desire (rajas)

*vlm.8 The sixth grade is composed of those extremely benighted men (atyanta támasi), who are doubtful of their liberation (Sandigdha - moksha), and continue in the vicious course of their past lives

 

या_उत्पत्तिर् मध्यमा पुंसो,_राम, द्वि.त्रि=भव.अन्तरा

yA_utpatti:_madhyamA puMso,_rAma, dvi-tri=bhava.antarA |

तादृक्.कार्या तु सा लोके राजसी, राज.त्तम ॥३।९४।९॥

tAdRk.kAryA tu sA loke rAjasI, rAja.sattama ||3|94|9||

.

the utpatti.Outfall which is middling for a Human,

rAma,

in the course of two or three existences in a world with that sort of effect

is called, best of *rAjAs, rAjasic

.

yA_utpatti:_madhyamA puMso,_rAma, dvi-tri=bhava.antarA tAdRk.kAryA tu sA loke rAjasI, rAja.sattama

.

*jd. wordplay: both words derive from the root #raj, connoting creative energy.

*vwv.592/8b-9ab That class which has its origin not pertaining to this day (i.e which has transmigarted bto this existence in the present cycle of time) and which is acting as such, the birth of the person being mediocre after two or three incarnations and having corresponding actions if the world, is (considered as) one endowed with activity (rAjasI)

*sv.7-8-9-10 Among them there are those in whose case liberation itself is doubtful in this world-cycle: they are beings of dense darkness The middling type are the ones who are full of the quality of dynamism and desire (rajas)

 

.विप्रकृष्ट.न्म_अपि सा_उच्यते कृत.बुद्धिभिः |

a.viprakRSTa.janma_api sA_ucyate kRta.buddhibhi: |

सा हि त्.मृति.मात्रेण मोक्ष-योग्या मुमुक्षुभिः ॥३।९४।१०॥

sA hi tat-mRti.mAtreNa mokSa.yogyA mumukSubhi: ||3|94|10||

.

a.viprakRSTa.janmA api - Though the birth is without attachment -

sA ucyate kRta.buddhibhi: - it is said-to-be, by the intellectuals -

and then at the point of death

by the Freedom.Yoga of the Seekers

 

*vwv.593/10ab-11a That class (of individual souls) is declared to possess activity with goodness (rAjasa.sAttvikI) through inference from the resullt, viz.,: though not possessed of a protracted existence, it is considered by the wise and those striving for liberation as indeed fit for liberation merely by its death {This denotes the immediacy of liberation.}

*VA. (best of rAjasic kind) are called by these who obtained wisdom as soon-to-be-born??? they by desire of liberation in the moment of death obtain moksha

*AS. This finishes the description of the "rAjasI" - the active middle category These people are full of actions and take birth without acquiring detachment (a.viprakRSTa.janmA), the knowledgeable (kRtabuddhi) call it rAjasI Such a person is eligible for liberation (mokSa.yogyA) just by death (mRti-mAtreNa), if a desire for liberation arises (mumukSubhiH) In other words, these people are firmly embedded in rajas - the active quality and even without analytical knowledge, they might be capable of liberation by their strong desire for one!

*sv.7-8-9-10 Among them there are those in whose case liberation itself is doubtful in this world-cycle: they are beings of dense darkness The middling type are the ones who are full of the quality of dynamism and desire (rajas)

*vlm.10 Those who remain mindful of their duties, and are employed in discharge of them in this state of life; are said by the wise to be entitled to their liberation, soon after their demise

 

तादृक्.कार्य.अनुमानेन प्रोक्ता राजस.सात्त्विकी |

tAdRk.kArya.anumAnena proktA rAjasa.sAttvikI |

सा_एव चेद् इरैर् अल्पैर् जन्मभिर् मोक्ष.भागिनी ॥३।९४।११॥

sA_eva cet_itarai:_alpai:_janmabhi:_mokSa.bhAginI ||3|94|11||

.

tAdRk.kArya.anumAnena - one with this kind of activity proktA rAjasa.sAttvikI - is called rAjasic-sattvic sA eva ced - and if that is so, itarair alpai: janmabhir - after a few more births mokSa.bhAginI - he is a Freedom-Enjoyer

.

*vwv.593/10ab-11a That class (of individual souls) is declared to possess activity with goodness (rAjasa.sAttvikI) through inference from the resullt, viz.,: though not possessed of a protracted existence, it is considered by the wise and those striving for liberation as indeed fit for liberation merely by its death {This denotes the immediacy of liberation.} *vwv.594/11b-12a If that class (of individual souls) is entitled to liberation after a few births, then, such a one is described as "endowed with great activity" (rAjasa.rAjasI) by those familiar with that

*sv.11 When such people are close enough to liberation that on their departure from this world they reach it, they have a mixture of rajas and satva

*vlm.11 Those among the Rájashi - gentility, whose acts are commensurate with those of gentlemen and the nobility, are included in the eighth class, and are called Rája Sálwiki - or noble gentlemen; and are entitled to their liberation after a few births on earth

 

त् तादृशी हि सा ज्ज्ञैः प्रोक्ता राजस.राजसी |

tat_tAdRzI hi sA tajjJai: proktA rAjasa.rAjasI |

सा_एव जन्म.तैर् मोक्ष.भागिनी चेच् चिर.एषिणी ॥३।९४।१२॥

sA_eva janma.zatai:_mokSa.bhAginI cet_cira.eSiNI ||3|94|12||

.

tat tAdRzI hi - such a birth as that -

sA taj-jJai: proktA - it by That-knowers is called -

rAjasa.rAjasI  -  rAjasic-rAjasic -

sA eva janma.zatair  - that also after hundreds of births -

mokSa.bhAginI  -  is productive of Moksha Freedom -

cec_cira.eSiNI  -  after long seeking it

.

*vwv.594/11b-12a If that class (of individual souls) is entitled to liberation after a few births, then, such a one is described as "endowed with great activity" (rAjasa.rAjasI) by those familiar with that. *vwv.595/12b-13a If that class (of individual souls, long desiring (the things of the world and consequently) engaged in corresponding actions, is entitled to liberation (only) after hundreds of births, then it is declared as active (yet) ignorant (rAjasa.tAmasI) by the sages

*sv.12 But when the rAjasic (passionate desire) tendency is so strong that it takes a little longer to sublimate it, they are purely rAjasic

*vlm.12 The ninth class comprises the rája - rájashi or right gentlemen, whose actions conform with their title, and who obtain their long longed-for liberation, after a course of hundred births in the same state

 

त्वत्.उक्ता तादृक्.आरम्भा सद्भि:_राजस.तामसी

tvat.uktA tAdRk.ArambhA sadbhi:_rAjasa.tAmasI |

सा_एव संदिग्ध-मोक्षा चेत्_सहस्रै:_अपि जन्मनाम् ॥३।९४।१३॥

sA_eva saMdigdha.mokSA cet_sahasrai:_api janmanAm ||3|94|13||

.

as you* said

that sort of undertaking

as the Wise too say

is rAjasic-tAmasic

.

if Freedom is still doubtful even after thousands of births

...

tvat.uktA tAdRk.ArambhA sadbhi:_rAjasa.tAmasI sA_eva saMdigdha.mokSA cet sahasrai:_api janmanAm

.

* all 3 texts have tvad-ukta.

*vlm.13 The next or tenth class is composed of the rájatámasi or blinded gentry, who act foolishly under their infatuation; and who are uncertain of their liberation, even after a thousand births

दिह् #dih - #saMdih - #saMdigdha. - smeared or covered with (instr.), confounded with (instr.) • indistinct, dubious, precarious • doubtful, uncertain, Abstr -tvam.

 

तत्.उक्ता तादृश.आरम्भा राजसा_अत्यन्तताम् असि |

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi |

भुक्त.न्म.हस्रा तु या_उत्पत्ति:_ब्रह्मणो नृणाम् ॥३।९४।१४॥

bhukta.janma.sahasrA tu yA_utpatti:_brahmaNo nRNAm ||3|94|14||

.

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi

the said thus-arising

is the extremely tAmasic rAjasic

bhukta.janma.sahasrA tu yA  -  but which is the enjoyment og 1000 births

utpattir brahmaNa: nRNAm  -  the Outfall of the brahman.Immensity for Humans

.

*vwv.596/13b-14a If that class (of individual souls) is engaged in such actions as to make its liberation unvertain even after thousands of births, then it is declared as active and extremely ignorant (rAjasAtyantatAmasI) *vwv.597/14-15 That class (of individual souls) is described as "Ignorant" (tAmasI) by the great sages, which birth of beings from the Creator-god has experienced thousands of lives and has libveration after a long time

*sv.14 In the case of those from whom liberation is so remote that it is doubtful, the quality of rajas partakes of the densest darkness.

*vlm.14 The most giddy of this class is called atyanta.rájatamashi, or the excessively infatuated gentry, whose conduct in life correspond with their name, and whose transmigration does not cease at any time

 

चिर.मोक्षा हि कथिता तामसी सा महर्षिभिः

cira.mokSA hi kathitA tAmasI sA maharSibhi: |

ज्.जन्मना_एव मोक्षस्य भागिनी चेत् द् उच्यते ॥३।९४।१५॥

tat.janmanA_eva mokSasya bhAginI cet tat_ucyate ||3|94|15||

ज्ज्ञैस् तामस.सत्त्वा_इति तादृश.आरम्भाशालिनी

tajjJai:_tAmasa.sattvA_iti tAdRza.ArambhAzAlinI |

वैः कतिपयैर् मोक्ष.भागिनी चेत् द् उच्यते ॥३।९४।१६॥

bhavai: katipayai:_mokSa.bhAginI cet tat_ucyate ||3|94|16||

.

as for the class Long.Freedom

it is considered tAmasic

by great.Sages

:

with that particular birth

if it is entitled to Feedom

it is called by the That Wise

the "tAmasic-sattvic"

having assumed that mixed quality thru particular experiences

if

they are partakers of mokSha.Freedom

they get that name

.

cira.mokSA hi kathitA tAmasI sA maharSibhi: tat.janmanA_eva mokSasya bhAginI cet tat_ucyate tajjJai:_tAmasa.sattvA_iti tAdRza.ArambhAzAlinI bhavai: katipayai:_mokSa.bhAginI cet tat_ucyate

.

*vwv.597/14-15 That class (of individual souls) is described as "Ignorant" (tAmasI) by the great sages, which birth of beings from the Creator-god has experienced thousands of lives and has liberation after a long time. *vwv.598/15b-16a If that class of beings is entitled to liberation by (or after) that very birth and is endowed with corresponding effort, then it is called "ignorant (yet) good" (tamasA-sattvA) by those familiar with that {The past incarnations have brought them to this level of evolution.}

*sv.15 They who even after a thousand births are still in darkness unawakened, are known as beings of darkness (tamas)

*vlm.15 Then the lower classes comprise the children of darkness or ignorance - tamas; of whom the támasas form the eleventh grade, and are said to be deprived of their liberation forever more (These are the Rákshasas and demons of orders)

##bhaj - #bhAgin, #bhAgI - entitled to or receiving or possessing a share , partaking of , blessed with , concerned in , responsible for (loc , gen or comp.) ; inferior , secondary A ; m a partner , owner , possessor , fortunate man TS &c &c ; "the whole" as consisting of parts Kap ; a co-heir W ; #bhAginI ‑f. a co-heiress ib

 

मो राजस.रूपा_इति तादृशैर् गुण.बृंहितै:

tama:rAjasa.rUpA_iti tAdrzai:_guNa.bRMhitai: |

पूर्व.न्म.सहस्र.आढ्या पुर:जन्म.तैर् अपि ॥३।९४।१७॥

pUrva.janma.sahasra.ADhyA pura:janma.zatai:_api ||3|94|17||

.

tamo-rAjasa.rUpA iti - the "tamas rAjasic" form

tAdrzair guNa.bRMhitai: - with such a confusion of qualities

pUrva.janma.sahasra=ADhyA - ripening after a thousand former births

puro-janma.zatair api - or in hundreds of births to come

.

*vwv.599/16b-17a If that class of beings is entitled to liberation after several births, then it is decribed as having the "ignorant and active" (tamo-rAjasI) nature, (the concerned births) grown with such qualities (of ignorance and activity) *vwv.600/17b-18-19a Possessing thousands of previous births to come, then it is called very ginorant (tAmasa.tAmasI) by those familiar with That Possessing hundreds of thousands of lives formerly and also hundreds of thousands of lives in front (or in the future), if it is doubtful of liberation, then it is called "extremely ignorant" (atyanta.tAmasI)

*sv.17 If they are proceeding close to liberation, then their tamas is mixed with rajas

*vlm.17 Next follows the twelfth order of támasa - rájasa, who combine in them the qualities of darkness and enlightenment, and who are liberated after a thousand births in their former demoniac state, and one hundred births in their progressive improvements

 

मोक्षायोग्या तः प्रोक्ता तज्.ज्ञैस् तास.तामसी |

mokSAyogyA tata: proktA taj.jJai:_tAmasa.tAmasI |

पूर्वम् तु जन्म-लाक्ष.आढ्या जन्म.क्षैः पुरो ऽपि चेत् ॥३।९४।१८॥

pUrvam tu janma.lAkSa.ADhyA janma.lakSai: pura:_api cet ||3|94|18||

.

mokSa.ayogyA tata: - one who is unqualified for Freedom thus

proktA tajjJais - is called by That-Knowers

tAmasa.tAmasI - "tAmasic-tAmasic"

pUrvam tu janma.lAkSa.ADhyA - with a lakh of former births ripening

janma.lakSai: puro 'pi cet - or lakhs of births yet to come

.

*sv.18 When, even after a hundred births, liberation is another hundred births away, they are full of tamas; and if liberation is doubtful, they are in dense darkness (This chapter seems to suggest that satva, rajas and tamas in themselves are not obstacles to liberation, but the further modifications by wrong thought and wrong action push liberation away - S V )

*vlm.18 Then comes the thirteenth order of támas - támasi or those in darkest darkness, who have to transmigrate for millions of years both in their prior and later births, before they can have their liberation from the bondage of body

*vwv.600/17b-18a If that class of beings is entitled to liberation after several births, then it is described as having the "ignorant and active" (tamo-rAjasI) nature, (the concerned births) grown with such qualities (of ignorance and activity) *vwv.601/17b-18-19a Possessing thousands of previous births to come, then it is called very ginorant (tAmasa.tAmasI) by those familiar with That Possessing hundreds of thousands of lives formerly and also hundreds of thousands of lives in front (or in the future), if it is doubtful of liberation, then it is called "extremely ignorant" (atyanta.tAmasI)

 

संदिग्ध-मोक्षा द् असौ प्रोच्यते ऽत्यन्त-तामसी

saMdigdha.mokSA tat_asau procyate_atyanta.tAmasI |

सर्वा* ताः समायान्ति ब्रह्मणो भूत.जातयः ॥३।९४।१९॥

sarvA* etA: samAyAnti brahmaNa:_bhUta.jAtaya: ||3|94|19||

.

"doubtfully-free" is what they call the extreme tAmasic

 

all these are grouped as being-classes of the brahman.Immensity

.

saMdigdha.mokSA tat_asau procyate_atyanta.tAmasI sarvA* etA: samAyAnti brahmaNa:_bhUta.jAtaya:

.

*vwv.601/17b-18-19a Possessing thousands of previous births to come, then it is called very ginorant (tAmasa.tAmasI) by those familiar with That Possessing hundreds of thousands of lives formerly and also hundreds of thousands of lives in front (or in the future), if it is doubtful of liberation, then it is called "extremely ignorant" (atyanta.tAmasI) *vwv.602/19-20 All these classes of beings come from Brahman (or the Ultimate Reality), like waves from the sea on account of its expanse being a little agitated: -

*vwv,3.94.19b,20a All these beings have arisen in the absolute Brahman when there was just a slight disturbance in its equilibrium, even as waves arise on the surface of the ocean

*vlm.19 Last comes the fourteenth order of beings, who continue in their state of gross ignorance (atyanta - támasí) forever, and it is doubted whether they can have their liberation at all (All these classes of human beings have proceeded from Brahma, whose life and spirit circulate in all of them; else they could neither live nor breathe)

saMdigdha.mokSA - Doubtful.of-Freedom - Some say "I am Free" and some say "I have been Liberated" - some say "Freedom" some say "Liberation" - some walk in the Way to honor the Guru - the Liberated are Free, but shy to say it! - tat_asau procyate - that is what they call this - atyanta.tAmasI - extreme tAmasic - "Been down so long, it looks like up to me!" Blues Song

 

किम्चित् प्रचलिता* भोगात् यो.राशेर् इ_ऊर्मयः |

kimcit pracalitA* bhogAt paya:rAze:_iva_Urmaya: |

सर्वा* एव वि.निष्क्रान्ता* ब्रह्मणो जीव.राशयः ॥३।९४।२०॥

sarvA* eva vi.niSkrAntA* brahmaNa:_jIva.rAzaya: ||3|94|20||

.

kimcit pracalitA: bhogAt

payo-rAze:_iva_urmaya: - like foaming waterforms in waves

sarvA: eva vi.niSkrAntA

brahmaNo jIva.rAzaya: - the jIva.foam in the brahman

.

*vwv.602/19-20 All these classes of beings come from Brahman (or the Ultimate Reality), like waves from the sea on account of its expanse being a little agitated: - *vwv.292-296/20-29 Like waves from the sea on account of its expanse being a little bit agitated

*sv.3.94:19b,20a All these beings have arisen in the absolute Brahman when there was just a slight disturbance in its equilibrium, even as waves arise on the surface of the ocean

*vlm.20 All other masses of living beings also, have proceeded from the body of the great Brahmá, as the moving waves rise from the great body of waters

*jd.20 - kimcit - Whatever - Something - pracalitA: bhogAt - shaken payo-rAzer iva urmaya: - are the water-portions like - sarvA: eva viniSkrAntA:  - indeed they are all emerged - brahmaNo jIva.rAzaya: - as jIva.drops in the brahman Immensity

#bhuj 1, 3 #bhoga : - (#bhuj 1 भुज्, any winding or curve, coil (of a serpent) RV &c; the expanded hood of a snake Pan5cat.; . bhoga : ( >bhuj 3, भुज्) enjoyment, eating RV &c &c (with Jainas जैनs "enjoying once", as opp to #upabhoga प.भोग, q.v.); experiencing, feeling, perception (of pleasure or pain) Mn MBh &c; any object of enjoyment [good food, good company, good sex], MBh R.; the part of the ecliptic occupied by each of the 27 [divisions of the horoscope called] lunar mansions Su1ryas.

#rAzi : - m - (derivation doubtful , but cf Un2 iv , 32) - a heap , mass , pile , group , multitude , quantity , number RV &c; (also) a division of beings, Sukh i .

 

स्व.तेजः-स्पन्दता.भोगाद् दीपाद् इ मरीचयः

sva.teja:-spandatA-bhogAt_dIpAt_iva marIcaya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो भूत.पङ्क्तयः ॥३।९४।२१॥

sarvA* eva sam.utpannA* brahmaNa:_bhUta.paGktaya: ||3|94|21||

.

out of the Tejas Fire as self-

vibrations, like the light-beams from

a lamp, all these have sprung-up from

the brahman as the chain of beings

.

svateja:-spandatA-bhogAt - from the self-Tejas.vibration.domain

dIpAt iva marIcaya: - the beams as of/from a lamp

sarvA: eva samutpannA: - all only are sprung-up

brahmaNo bhUta.paGktaya: - from the Brahman as the succession of beings

.

*vwv.603/21 Like rays of light from a lamp on account of its precincts being vibrated by its own light; -

*sv.21-26 omitted [the Lamp]

*vlm.21 And as the lamp flickering by its own heat, scatters its light on all sides; so does Brahmá glowing in himself, irradiate his beams in the shape of scintilla, to spreat_all over the universe: (which is the vacuity of Brahmás mind, and comprises the cosmos within it)

 

स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा* इव |

sva.marIci-bala.udbhUtA* jvalita.agne: kaNA* iva |

सर्वा* एव_उत्थिताः_तस्मात्_ब्रह्मणो जी.राशयः ॥३।९४।२२॥

sarvA* eva_utthitA:_tasmAt_brahmaNa:_jIva.rAzaya: ||3|94|22||

.

sva.marIci-bala.udbhUtA jvalita.agne: kaNA iva

sarvA eva utthitA: - all thus arisen

jIva.rAzaya: tasmAt - from being-rays therefrom

.

*vwv.293/22 ...; like sparks from blazing fire produced by the force of its own rays; ..

*vwv.604/22-23 Like sparks from blazing fire produced by the force of its own rays; like beams of light, resembling heavenly sprouts, from the orb of the moon; -

*vlm.22 And as the sparks of fire are flung about by force of the burning flame; so do these multitudes of produced beings rise from the substance of Brahmá himself

 

 

 

 

मन्दार.मञ्जरी-रूपाश् चन्द्र.बिम्बाद् इ_अंशवः

mandAra.maJjarI-rUpA:_candra.bimbAt_iva_aMzava: |

सर्वा* एव समुत्पन्ना* ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२३॥

sarvA* eva samutpannA* brahmaNa:_dRzya.dRSTaya: ||3|94|23||

.

like the hairs of mandAra flowers,

like rays from the full moon, they all

arise as percepts of brahmA

.

mandAra.maJjarI-rUpA: candra.bimbAt_iva_aMzava: sarvA* eva samutpannA* brahmaNa:_dRzya.dRSTaya:

.

*vlm.23 As the dust and filaments of mandara flowers, fly to and fill the air on all sides; and as the beams of the moon shoot out of its orb, to fill the four quarters of heaven and earth; so the minutiae of Divine essence emanate from the Deity, and spread throughout the universe

*VA. what is the meaning of comparison in the first line? Like reflection of the moon in form of mandara.flowers? or here are 2 different comparisons - like broken reflection of moon-disk (in waters perhaps) and flowers from the tree? Also, dRzya.dRSTaya: - visible visibles?

*AS. These are two analogies Here the life-forms are called dRzya.dRSTi - ones observing the world; the lives interacting with the world They are compared to blossoms of the mandAra.flower or with moon-beams shooting out of the moon So, they are likewise sprouting from the brahmA.

*sv.23-26 omitted [flowers and moonbeams]

 

यथा विटपिनश् चित्रास् तद्.रूपा* विटप.श्रियः |

yathA viTapina:_citrA:_tat.rUpA* viTapa.zriya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो जीव.पङ्क्तयः ॥३।९४।२४॥

sarvA* eva sam.utpannA* brahmaNa:_jIva.paGktaya: ||3|94|24||

.

just as

a shimmering shrub

is

composed.of its quivering shoots and stalks,

so too

everything

falls.out

from the brahman Immensity

as

the many Living jIva.s

.

yathA viTapina:_citrA: tat.rUpA* viTapa.zriya: sarvA* eva sam.utpannA*

brahmaNa:_jIva.paGktaya:

.

*vlm.24 As the variegated arbor, produces its leaves and flowers of various hues from itself; so the varieties of created beings, spring from one Brahmá - the source of all

*vwv.24-25 As various trees have a wealth of branches of the same form; as the arrangements of ornaments such as bracelets and armlets are from gold; -

*jd.24 - yathA viTapinaz citrAs - As of beautful shoots - tad-rUpA viTapa.zriya: - that form of lovely shrub - sarvA eva samutpannA - so they all fall.out-from - brahmaNo jIva.paGktaya: - the Brahman as the company of Living jIvas.

 

कटक.अङ्गद-केयूर.युक्तयः कनकाद् इ |

kaTaka.aGgada.keyUra.yuktaya: kanakAt_iva |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो जी.राशयः ॥३।९४।२५॥

sarvA* eva_utthitA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|25||

.

kaTaka.aGgada.keyUra.yuktaya: kanakAt iva

sarvA eva utthitA rAma - all indeed arisen, o Rama

jIvarAzaya: - the being-rays of Brahman

.

*vlm.25 As the gold ornaments are in relation to the metal gold of which they are made, and wherein they subsist, so Ráma! are all things and persons in relation to Brahmá, out of whom they have sprung and in whom they abide

*vwv.292-296/20-29 ...; as various trees have a wealth of branches of the same form; as the arrangements of ornaments such as bracelets and armlets are from gold; .. *vwv.608/30-25 As moonlight is from the moon; as its own light (emanates) from fire; all the multitudes of living beings have sprung up from Brahman (or the Ultimate Reality)

 

निर्झराद् अमल.उद्द्योतात् पयसाम् इव बिन्दवः

nirjharAt_amala.uddyotAt payasAm iva bindava: |

अजस्य_एव_अखिला*, राम, ब्रह्मणो जी.राशयः ॥३।९४।२६॥

ajasya_eva_akhilA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|26||

.

it's like

pure, sparkling waterdrops

splashing out.of a waterfall

:

everything is from the Unborn,

rAma,

the radiance of brahman

.

nirjharAt_amala.uddyotAt payasAm iva bindava: ajasya_eva_akhilA*, Raama,

brahmaNa:_jIva.rAzaya:

.

*vwv.26 Like .. drops of water from a waterfall with a pure and superior lustre .

*vlm.26 As the drops of water, are related to the pure water of the cascade, so Ramá, are all things related to the increate Brahmá, whence they issue as drizzling drops

 

आकाशस्य त.स्थाली.न्ध्र.आकाश.आदयो यथा |

AkAzasya ghata.sthAlI-randhra.AkAza.Adaya:_yathA |

सर्वा* एव_उत्थिता* लोक.कलना* ब्रह्मणः पदात् ॥३।९४।२७॥

sarvA* eva_utthitA* loka.kalanA* brahmaNa: padAt ||3|94|27||

.

*jd.27 - AkAzasya ghata.sthAlI-randhra.AkAza.Adaya: yathA sarvA: eva utthitA: loka.kalanA: brahmaNa: padAt

*vwv As drops of water from a waterfall with a pure and superior luster; as the (particular) spaces in a water-jar, a cooking-pot, a hole and the like are of infinite space; -

*sv.27 Even as the space in a jar, the space in a room and the space in a small hole are all integral parts of one cosmic space, all these are but the infinite being in which there are no parts

*vlm.27 As the air in a pot and about a basin, is the same with the surrounding air of heaven; so are all individual objects the same, with the undivided spirit of the all-pervading Brahmá

 

सीकर.आवर्त.हरी.बिन्दवः पयसो यथा |

sIkara.Avarta.laharI-bindava: payasa:_yathA |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२८॥

sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya.dRSTaya: ||3|94|28||

.

like the showering spray of the breakers and whirlpools

everything stands.out,

rAma,

thru the perceived perceptions of the brahman

.

sIkara.Avarta.laharI-bindava: payasa:_yathA sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya.dRSTaya:

.

*vwv.607/28-29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; -

*sv.28 And, as they arose in it, they merge in it

*vlm.28 As the drops of rain-water, and those of water spouts, whirlpools and waves, are identic with their parent waters; so are all these phenomenal sights, the same with the great Brahmá, whence they spring, and wherein they exist and subside

*jd.28 - sIkara.Avarta.laharI-bindava: payasa: yathA sarvA: eva utthitA: rAma brahmaNa: dRzya.dRSTaya:

 

मृग.तृष्णा.तरङ्गिण्यो यथा भास्कर.तेजस: |

mRga.tRSNA.taraGgiNya:_yathA bhAskara.tejasa: |

सर्वा* दृश्य.दृशो द्रष्टुर् व्यतिरिक्ता रूपतः ॥३।९४।२९॥

sarvA* dRzya.dRza:_draSTu:_vyatiriktA na rUpata: ||3|94|29||

.

mRga.tRSNA.taraGgiNya: - like waves in the mirage-water

yathA bhAskara.tejasa: - as in the heat of the raymaking sun

sarvA: dRzya.dRz-a: - all Perceivable Percepts

draSTu: - of the Perceiver -

vyatiriktA: na rUpata: - are not separated in form

.

*sv.29-32 Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.29 As the mirage presents the appearance of a billowy sea, by the fluctuation of sunbeams on sand; so do all visible objects show themselves to the sight of the spectator, beside which they have no figure or form of themselves

*vwv.29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; -

*vwv.292-296/20-29 Like waves from the sea on account of its expanse being a little bit agitated; like rays of light from a lamp on account of its precincts being vibrated by its own light; like sparks from blazing fire produced by the force of its own rays; like beams of light resembling heavenly sprouts, from the orb of the moon; as various trees have a wealth of branches of the same form; as the arrangements of ornaments such as bracelets and armlets are from gold; as drops of water from a waterfall with a pure and superior lustre; as the (particular) spaces in a water-jar, a cooking-pot, a hole and the like are of infinite space; as drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; all the sights of visible objects are not distinct from the seer in their nature

 

शीत.श्मेर् इ ज्योत्स्ना स्व.आलोक* इव तेजस: |

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |

एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥

evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA: ||3|94|30||

.

like moonshine with its cooling rays,

or like the fire in its own light,

so there are different classes

among the various beings

.

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: | evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA:

.

*vwv.28-29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; - 30 As moonlight is from the moon; as its own light (emanates) from fire; all the multitudes of living beings have sprung up from Brahman (or the Ultimate Reality)

*vlm.30 Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahma

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.30 Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahma

 

का:चित्_जन्म.हस्र.अन्ते जातयः_चिर.कालिका: |

kA:cit_janma.sahasra.ante jAtaya:_cira.kAlikA: |

का:चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥

kA:cit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||

.

*jd.31 - kA:cit_- Some - janma.sahasra.ante - after a thousand births - jAti-aya: - births - cira.kAlikA: - temporally long - kA:cit - some - katipaya.atIta.janma.rUpA - katipaya certain  - beyond-birth-forms - vyavasthitA: - established -

*vwv.395 Certain species (of living beings) are of long standing at the end of a thousand births Certain classes are settled in a state having some past births

*vlm.31 It is He, from whom all things have risen, unto him they return in their time; some after their transmigrations in a thousand births, and others after longer periods of their revolutions in various bodies

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vwv.395 Certain species (of living beings) are of long standing at the end of a thousand births Certain classes are settled in a state having some past births

 

इत्थम् जगत्सु विविदेषु विचित्र.रूपास्

ittham jagatsu vivideSu vicitra.rUpA:_

तस्य_इच्छया भगवतो व्यवहारवन्यः |

tasya_icchayA bhagavata:_vyavahAravatya: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

AyAnti yAnti nipatanti tathA_utpatanti

रूप.श्रियः ण.घटा* इव पावक.त्ताः ॥३।९४।३२॥

rUpa.zriya: kaNa.ghaTA* iva pAvaka.utthA: ||3|94|32||

.

ittham - thus jagatsu vivideSu - in the diverse worlds vicitra.rUpA: - various forms tasya - of/from That icchayA bhagavata: - by the will of the Lord.bhagavan vyavahAravatya: - about their businesses AyAnti yAnti - they come and go nipatanti tathA utpatanti - fall thus and rise rUpa.zriya: - a wealth of forms kaNa.ghaTA iva - like a pot of sparks pAvaka.utthA: - arisen from the [sacred] fire

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.32 All these various forms of beings in the multiform world are moving in their respective spheres by the will of the Lord They come and go, rise and fall, and shine in their transitory forms, like the sparks of fire, fluttering and sparkling for a moment, and then falling and becoming extinct for ever

*AB. tasyêzvarÂtmano bhagavato brahmaNo vyavahArvatyo rUpa.zriya upAdhi-rUpANy eva zrIr yAsAm tathA.vidhA: prAg-ukta.jIva.jAtayo nipatanti bhavAd bhavAntare bhramanti pAvakotthA: kaNa.ghaTA: sphuliGga.samUhA iva

*jd.32 - ittham - thus jagatsu vivideSu - in the diverse worlds vicitra.rUpA: - various forms tasya - of/from That icchayA bhagavata: - by the will of the Lord.bhagavan vyavahAravatya: - about their businesses AyAnti yAnti - they come and go nipatanti tathA utpatanti - fall thus and rise rUpa.zriya: - a wealth of forms kaNa.ghaTA iva - like a pot of sparks pAvaka.utthA: - arisen from the [sacred] fire

 

 

 

om

 

 

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3095 KARMA, BIRTH, & PERSONAL EFFORT 1.SP14 .z38

https://www.dropbox.com/s/6mxtwkpj9jhd8cl/fm3095%201.sp14%20karma%2C%20Birth%2C%20%26%20Personal%20Effort%20.z38.docx?dl=0

FM.3.95 KARMA, BIRTH, & PERSONAL EFFORT 1.SP14

 

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



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Jiva Das

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Feb 21, 2021, 9:43:27 AMFeb 21
to yoga vasishtha

साव् अम.सत्त्वा_इति तेन साधुभिर् उच्यते

asau_adhama.sattvA_iti tena sAdhubhi:_ucyate |

सा_एव संख्य.अतिग.अनन्त.न्म-वृन्दाद् अनन्तरम् ॥३।९४।७॥

sA_eva saMkhya.atiga.ananta.janma.vRndAt_anantaram ||3|94|7||

संदिग्ध-मोक्षा यदि तत् प्रोच्यते ऽत्यन्त-तामसी |

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI

अन्.अद्यतन.जन्मा तु जातिस् तादृश-कारिणी ॥३।९४।८॥

स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा |

शीत.श्मेर् इ ज्योत्स्ना स्व.आलोक तेजस: |

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |

एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥

evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA: ||3|94|30||

काश्चित्_जन्म.हस्र.अन्ते जातयश् चिर.कालिकाः |

kA:cit_janma.sahasra.ante jAtaya:_cira.kAlikA: |

काश्चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥

kA:cit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||

इत्थम् जगत्सु विविदेषु विचित्र.रूपास्

ittham jagatsu vivideSu vicitra.rUpA:_

तस्य_इच्छया भगवतो व्यवहारवन्यः |

tasya_icchayA bhagavata:_vyavahAravatya: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

AyAnti yAnti nipatanti tathA_utpatanti

रूप.श्रियः ण.घटा पावक.त्ताः ॥३।९४।३२॥

Raama,

साव् अम.सत्त्वा_इति तेन साधुभिर् उच्यते

asau_adhama.sattvA_iti tena sAdhubhi:_ucyate |

सा_एव संख्य.अतिग.अनन्त.न्म-वृन्दाद् अनन्तरम् ॥३।९४।७॥

sA_eva saMkhya.atiga.ananta.janma.vRndAt_anantaram ||3|94|7||

.

...

this

"lesser sattva"

 - as it is described by the sAdhu.s -

will

come

only after

boundless infinities of births,

each after each

.

asau.this.yonder m./f. adhama.sattva.a iti.so/"thus" tena.thereby/therewith saadhu.bhi: ucyat.e sA.she/it eva.indeed\only/very to  saMkhya.atiga.ananta.boundless/endless.janma.birth.vRnda.multitude/swarm/many.at anantaram

.

adhama.

sattva.

sAdhu.

ucyat.

saMkhya.

atiga.

anantaram.

.

*vlm The fifth grade is composed of men of a baser nature, called adhama - satwá by the wise, and who may possibly have their liberation, after a course of numberless births in different shapes and forms

*vwv ..., that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world, very much turbid (or sinful), and concerned in knowledge after thousands of births, producing the inference of righteousness and unrighteousness bestowing only corresponding (good or bad) results, that class is declared for that reason as one possessed of a low disposition (adhamasattva) by sages *vwv.591/7b-8a If it is doubtful of liberation even after an endless number of births transcending enumeration, then it is declared as extremely ignorant (atyantatAmasI)

 

संदिग्ध-मोक्षा यदि तत् प्रोच्यते ऽत्यन्त-तामसी |

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI

अन्.अद्यतन.जन्मा तु जातिस् तादृश-कारिणी ॥३।९४।८॥

स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा |

शीत.श्मेर् इ ज्योत्स्ना स्व.आलोक तेजस: |

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |

एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥

evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA: ||3|94|30||

.

like moonshine with its cooling rays,

or like the fire in its own light,

so there are different classes

among the various beings

.

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: | evam etA: hi bhUtAnAm jAtaya:_vividhA:_ca yA:

.

*vwv.28-29 As drops of spray, whirlpool and wave are of water; as mirage-rivers are from the heat of the sun; - 30 As moonlight is from the moon; as its own light (emanates) from fire; all the multitudes of living beings have sprung up from Brahman (or the Ultimate Reality)

*vlm.30 Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahma

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.30 Like the cooling beams of the moon, and the burning light of the sun, do all things shine with their different lustres derived from Brahma

 

काश्चित्_जन्म.हस्र.अन्ते जातयश् चिर.कालिकाः |

kA:cit_janma.sahasra.ante jAtaya:_cira.kAlikA: |

काश्चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥

kA:cit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||

.

kA:cit

Some

janma.sahasra.ante

after a thousand births

jAti-aya:

births

cira.kAlikA:

temporally long

kA:cit some katipaya.certain.atIta.beyond.janma. birth.rUpa.form.s.A vyavasthita. established.a:  

.

kA:cit Some janma.sahasra.ante after a thousand births jAti-aya: births cira.kAlikA:

temporally long kA:cit some katipaya.certain.atIta.beyond.janma.birth.rUpa.form.s.A vyavasthita. established.a:  

.

*vwv.395 Certain species (of living beings) are of long standing at the end of a thousand births Certain classes are settled in a state having some past births

*vlm.31 It is He, from whom all things have risen, unto him they return in their time; some after their transmigrations in a thousand births, and others after longer periods of their revolutions in various bodies

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vwv.395 Certain species (of living beings) are of long standing at the end of a thousand births Certain classes are settled in a state having some past births

 

इत्थम् जगत्सु विविदेषु विचित्र.रूपास्

ittham jagatsu vivideSu vicitra.rUpA:_

तस्य_इच्छया भगवतो व्यवहारवन्यः |

tasya_icchayA bhagavata:_vyavahAravatya: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

AyAnti yAnti nipatanti tathA_utpatanti

रूप.श्रियः ण.घटा पावक.त्ताः ॥३।९४।३२॥

rUpa.zriya: kaNa.ghaTA* iva pAvaka.utthA: ||3|94|32||

.

ittham - thus jagatsu vivideSu - in the diverse worlds vicitra.rUpA: - various forms tasya - of/from That icchayA bhagavata: - by the will of the Lord.bhagavan vyavahAravatya: - about their businesses AyAnti yAnti - they come and go nipatanti tathA utpatanti - fall thus and rise rUpa.zriya: - a wealth of forms kaNa.ghaTA iva - like a pot of sparks pAvaka.utthA: - arisen from the [sacred] fire

*sv. Thus, by the will of the infinite Brahman all these seem to arise and then dissolve in it

*vlm.32 All these various forms of beings in the multiform world are moving in their respective spheres by the will of the Lord They come and go, rise and fall, and shine in their transitory forms, like the sparks of fire, fluttering and sparkling for a moment, and then falling and becoming extinct for ever

*AB. tasyêzvarÂtmano bhagavato brahmaNo vyavahArvatyo rUpa.zriya upAdhi-rUpANy eva zrIr yAsAm tathA.vidhA: prAg-ukta.jIva.jAtayo nipatanti bhavAd bhavAntare bhramanti pAvakotthA: kaNa.ghaTA: sphuliGga.samUhA iva

*jd.32 - ittham - thus jagatsu vivideSu - in the diverse worlds vicitra.rUpA: - various forms tasya - of/from That icchayA bhagavata: - by the will of the Lord.bhagavan vyavahAravatya: - about their businesses AyAnti yAnti - they come and go nipatanti tathA utpatanti - fall thus and rise rUpa.zriya: - a wealth of forms kaNa.ghaTA iva - like a pot of sparks pAvaka.utthA: - arisen from the [sacred] fire

 

 

 

om

 

 

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3095 KARMA, BIRTH, & PERSONAL EFFORT 1.SP14 .z38

https://www.dropbox.com/s/6mxtwkpj9jhd8cl/fm3095%201.sp14%20karma%2C%20Birth%2C%20%26%20Personal%20Effort%20.z38.docx?dl=0

FM.3.95 KARMA, BIRTH, & PERSONAL EFFORT 1.SP14 

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


Jiva Das

unread,
Sep 13, 2021, 9:30:50 AMSep 13
to yoga vasishtha
*o**ॐm*







FM.3.94



*EVERYTHING*

*COMES FROM THE BRAHMAN.IMMENSITY*



*VASISHTHA said - *



उत्तम.अधम.मध्यानाम् पदार्थानाम् इतस् ततः ।

uttama.adhama.madhyAnAm padArthAnAm ita:_tata: |

उत्पत्तीनाम् विभागो ऽयम् शृणु वक्ष्यामि राघव ॥३।९४।१॥

utpattInAm vibhAga:_ayam zRNu vakSyAmi rAghava ||3|94|1||

.

*now, there are various degrees*

*in the out.falling of beings*

*&*

*these are called "upper", "lower", and "middle" class*

*.*

*I*

*will explain these three to you*

*.*

*pay attention now,*

*rAghava*

*!*

uttama.adhama.madhyAnAm padArthAnAm ita:_tata: utpattInAm vibhAga:_ayam
zRNu vakSyAmi rAghava

.

vlm



इदम्.प्रथमता_उत्पन्नो यो ऽस्मिन्न् एव हि जन्मनि |

idam.prathamatA utpanna:_ya:_asmin*_eva hi janmani |

इदम् प्रथमता.नाम्नी शुभ.अभ्यास.समुद्भवा ॥३।९४।२॥

idam prathamatA.nAmnI zubha.abhyAsa.samudbhavA ||3|94|2||

.

*a beginner*

*in this work*

* - **someone who is born for it - *

*is*

*at the level called*

*prathamatA.Novitiate,*

*the beginning of their excellent practice*

*.*

idam.prathamatA utpanna: ya:_asmin*_eva hi janmani idam prathamatA.nAmnI

zubha.abhyAsa.samudbhavA

*. *

*vwv.586/2 This (class of individual souls refers to) one who is born in
this existence itself with the nature of the foremost one That class,
called idaMprathamatA, (present birth having the natrure of the foremost
one), arises from good practices (of the past)

*vlm.2 They were the first in their production, and are known as the
idam-prathama* - *or the first class in their birth, whose long practice in
a course of virtuous actions in prior states, has secured to them the
property of goodness* - *satya.guna only



शुभ-लोक.आश्रया सा च शुभ-कार्य.अनुबन्धिनी ।

zubha.loka.AzrayA sA ca zubha.kArya.anubandhinI |

सा चेद् विचित्र.संसार.वासना.व्यवहारिणी ॥३।९४।३॥

sA cet_vicitra.saMsAra.vAsanA.vyavahAriNI ||3|94|3||

भवैः कतिपयैर् मोक्षम् इत्य् उक्ता गुण.पीवरी ।

bhavai: katipayai:_mokSam iti_uktA guNa.pIvarI |

तादृक्.फल.प्रदान.एक.कार्य.अकार्य.अनुमान.दा ॥३।९४।४॥

tAdRk.phala.pradAna.eka.kArya.akArya.anumAna.dA ||3|94|4||

.

*&*

*it is a pure recourse in this world,*

*proceeding in pure action*

*.*

*if*

*it is carried.on*

*as an abundantly conditioned saMsAra,*

*after a few existences*

*in this "guNa rich" state*

*there is Freedom*

*.*

*it is the karmic fruit of dispassionate action*

*.*

zubha.loka.*world/people*.aazraya.a sA.*she/it* ca.*and/also/too*
zubha.kArya.*duty/effect/purpose*.anubandhi.nI sA.*she/it* cet
vicitra.saMsAra*.Samsâra.Convolution*.vaasanaa.vyavahaari.NI *by.with the*
bhava*.s.*i: katipaya.i: mokSa.m iti.*so/"thus"* ukta.a guNa.pIvari.i
taadRk.phala.*fruit\outcome*.pradAna.
*offering/donation\communicating/effecting*.eka.*only/one*.kArya.
*duty/effect/purpose*.

a.*non*.kArya.*duty/effect/purpose*.anumAna.*inference*.da*.giving*.a
deduction (anumAnadA) about *proper and improper* actions (kAryAkArya)
totally based on matching outcomes (tAdRk.phala.pradAn*a.e*ka ) I would
describe this as the "discerning category", where people have good
intentions and follow proper analysis of their actions Hence they are on
their way to liberation after numerous births.

*jd. AS reads #kArya as "proper action" I read it rather as kArya.Effect

*sv.4 They are full of the quality of purity and light (satva)

*vlm.4 The third grade is termed the sasatwá, or the state of
substantiality of men of substance It is attended with like results,
proportioned to the righteous and unrighteous acts of men, who may obtain
their liberation after a hundred transmigrations of their souls on earth



तेन, राम, स.सत्त्वा_इति प्रोच्यते सा कृत.आत्मभिः |

tena, rAma, sa.sattvA_iti procyate sA kRta.Atmabhi: |

अथ चेच् चित्र.संसार.वासना.व्यवहारिणी ॥३।९४।५॥

atha cet_citra.saMsAra.vAsanA.vyavahAriNI ||3|94|5||

.

*Raama**, *

*someone with it is said to be "with sattva"*

*by those who attain the Self*

*if so*

*it is the result of affective conditioning in the saMsAra*

*.*

tena, rAma, sa.sattvA iti procyate sA kRta.Atmabhi: atha
cet_citra.saMsAra.vAsanA.vyavahAriNI

.

*jd.5 - rAma - o Rama - tena - then - sA sasattvA iti procyate - is called
"sa.sattva"

kRta.Atmabhi: - by those who attain the Self - atha cet - so if -
citra.saMsAra.vAsanA.vyavahAriNI - fancied-saMsara.conditioning-consequent
-

.

*o, rAma, therefrom comes what is called sa.sattva, "having the state of
Being.So"*

*by those who attain the Self*

*so*

*if*

*there is a fancied saMsAra it is consequent on conditioning*

*.*

* sa.sat.tva With-being.ness, with Suchness SV writes <satva> *passim*
thruout VLM notes: ".. sasatwá, or the state of substantiality of men of
substance It is attended with like results, proportioned to the righteous
and unrighteous acts of men, who may obtain their liberation after a
hundred transmigrations of their souls on earth." • Whatever does he mean?



अत्यन्त.कलुषा जन्म.सहस्रैर् ज्ञान.भागिनी ।

atyanta.kaluSA janma.sahasrai:_jJAna.bhAginI |

तादृक्.फल.प्रदान.एक.धर्म.अधर्म.अनुमान.दा ॥३।९४।६॥

tAdRk.phala.pradAna.eka.dharma.adharma.anumAna.dA ||3|94|6||

.

*if*

*forever unable after a thousand births to share in jnAna.Wisdom*

*but getting the inference*

*that righteousness and unrighteousness*

*bestow*

*their corresponding (good or bad) results*

*...*

atyanta.kaluSA janma.sahasrai: jJAna.bhAginI
tAdRk.phala.pradAna.eka.dharma.adharma.anumAna.dA

*. *

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world,
very much turbid (or sinful), and concerned in knowledge after thousands of
births, producing the inference of righteousness and unrighteousness
bestowing only corresponding (good or bad) results, that class is declared
for that reason as one possessed of a low disposition (adhamasattva) by
sages

*sv.5-6 Then there are those who are full of impurity, in whom the worldly
habits are strong and variegated, who will perhaps reach liberation in a
thousand births - they are the least among the good

*vlm.5&6 The fourth grade comprises infatuated people called atyanta
támasi, who are addicted to their varying desires in this changeful world,
and come to the knowledge of truth, after passing a thousand lives in
ignorance and sin, and suffering the effects proportionate to their good or
evil deeds



असाव् अधम.सत्त्वा_इति तेन साधुभिर् उच्यते ।

asau_adhama.sattvA_iti tena sAdhubhi:_ucyate |

सा_एव संख्य.अतिग.अनन्त.जन्म-वृन्दाद् अनन्तरम् ॥३।९४।७॥

sA_eva saMkhya.atiga.ananta.janma.vRndAt_anantaram ||3|94|7||

.

*...*

*this*

*"lesser sattva"*

* - **as it is described by the sAdhu.s - *

*will*

*come*

*only after*

*boundless infinities of births,*

*each after each*

*.*

asau.*this.yonder *m./f. adhama.sattva.a iti.*so/"thus"* tena.
*thereby/therewith* saadhu.bhi: ucyat.e sA.*she/it* eva*.indeed\only*/*very
to* saMkhya.atiga.ananta*.boundless/endless*.janma*.birth*.vRnda
*.multitude/swarm/many*.at anantaram

.

adhama.

sattva.

sAdhu.

ucyat.

saMkhya.

atiga.

anantaram.

.

*vlm The fifth grade is composed of men of a baser nature, called adhama* -
*satwá by the wise, and who may possibly have their liberation, after a
course of numberless births in different shapes and forms

*vwv ..., that class is declared for that reason as one possessed of a low
disposition (adhamasattva) by sages

*vwv.589-90/5b-6ab-7a If it is engaged in various desires of the world,
very much turbid (or sinful), and concerned in knowledge after thousands of
births, producing the inference of righteousness and unrighteousness
bestowing only corresponding (good or bad) results, that class is declared
for that reason as one possessed of a low disposition (adhamasattva) by
sages *vwv.591/7b-8a If it is doubtful of liberation even after an endless
number of births transcending enumeration, then it is declared as extremely
ignorant (atyantatAmasI)



संदिग्ध-मोक्षा यदि तत् प्रोच्यते ऽत्यन्त-तामसी |

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI

अन्.अद्यतन.जन्मा तु जातिस् तादृश-कारिणी ॥३।९४।८॥

an.adyatana.janmA tu jAti:_tAdRza.kAriNI ||3|94|8||

.

*those who are doubtful of Freedom are called *

*"hyper-tAmasic"*

*: *

*they are a class without result** - **not, at least, in their present
birth*

*.*

saMdigdha.mokSA yadi tat procyate_atyanta.tAmasI an.adyatana.janmA tu
jAti:_tAdRza.kAriNI

.

*vlm The sixth grade is composed of those extremely benighted men (atyanta
támasi), who are doubtful of their liberation (Sandigdha* - *moksha), and
continue in the vicious course of their past lives

*vwv.591/7b-8a If it is doubtful of liberation even after an endless number
of births transcending enumeration, then it is declared as extremely
ignorant (atyantatAmasI)

*vwv.592/8b-9ab That class which has its origin not pertaining to this day
(i.e which has transmigarted bto this existence in the present cycle of
time) and which is acting as such, the birth of the person being mediocre
after two or three incarnations and having corresponding actions if the
world, is (considered as) one endowed with activity (rAjasI)

*sv.7-8-9-10 Among them there are those in whose case liberation itself is
doubtful in this world-cycle: they are beings of dense darkness The
middling type are the ones who are full of the quality of dynamism and
desire (rajas)

*vlm.8 The sixth grade is composed of those extremely benighted men
(atyanta támasi), who are doubtful of their liberation (Sandigdha* - *moksha),
and continue in the vicious course of their past lives



या_उत्पत्तिर् मध्यमा पुंसो,_राम, द्वि.त्रि=भव.अन्तरा ।

yA_utpatti:_madhyamA puMso,_rAma, dvi-tri=bhava.antarA |

तादृक्.कार्या तु सा लोके राजसी, राज.सत्तम ॥३।९४।९॥

tAdRk.kAryA tu sA loke rAjasI, rAja.sattama ||3|94|9||

.

*the utpatti.Outfall which is middling for a Human,*

*rAma,*

*in the course of two or three existences in a world with that sort of
effect*

*is called, best of *rAjAs, rAjasic*

*.*

yA_utpatti:_madhyamA puMso,_rAma, dvi-tri=bhava.antarA tAdRk.kAryA tu sA
loke rAjasI, rAja.sattama

.

*jd. wordplay: both words derive from the root #raj, connoting creative
energy.

*vwv.592/8b-9ab That class which has its origin not pertaining to this day
(i.e which has transmigarted bto this existence in the present cycle of
time) and which is acting as such, the birth of the person being mediocre
after two or three incarnations and having corresponding actions if the
world, is (considered as) one endowed with activity (rAjasI)

*sv.7-8-9-10 Among them there are those in whose case liberation itself is
doubtful in this world-cycle: they are beings of dense darkness The
middling type are the ones who are full of the quality of dynamism and
desire (rajas)



अ.विप्रकृष्ट.जन्म_अपि सा_उच्यते कृत.बुद्धिभिः |

a.viprakRSTa.janma_api sA_ucyate kRta.buddhibhi: |

सा हि तत्.मृति.मात्रेण मोक्ष-योग्या मुमुक्षुभिः ॥३।९४।१०॥

sA hi tat-mRti.mAtreNa mokSa.yogyA mumukSubhi: ||3|94|10||

.

a.viprakRSTa.janmA api - Though the birth is without attachment -

sA ucyate kRta.buddhibhi: - it is said-to-be, by the intellectuals -

*and then at the point of death *

*by the Freedom.Yoga of the Seekers*
tAdRk.kAry*a.a*numAnena - *one with this kind of activity *proktA
rAjasa.sAttvikI - *is called rAjasic-sattvic *sA eva ced - *and if that is
so, *itarair alpai: janmabhir - *after a few more births *mokSa.bhAginI - *he
is a Freedom-Enjoyer *

*. *

*vwv.593/10ab-11a That class (of individual souls) is declared to possess
activity with goodness (rAjasa.sAttvikI) through inference from the
resullt, viz.,: though not possessed of a protracted existence, it is
considered by the wise and those striving for liberation as indeed fit for
liberation merely by its death {This denotes the immediacy of liberation.}
*vwv.594/11b-12a If that class (of individual souls) is entitled to
liberation after a few births, then, such a one is described as "endowed
with great activity" (rAjasa.rAjasI) by those familiar with that

*sv.11 When such people are close enough to liberation that on their
departure from this world they reach it, they have a mixture of rajas and
satva

*vlm.11 Those among the Rájashi* - *gentility, whose acts are commensurate
with those of gentlemen and the nobility, are included in the eighth class,
and are called Rája Sálwiki* - *or noble gentlemen; and are entitled to
their liberation after a few births on earth



तत् तादृशी हि सा तज्ज्ञैः प्रोक्ता राजस.राजसी |

tat_tAdRzI hi sA tajjJai: proktA rAjasa.rAjasI |

सा_एव जन्म.शतैर् मोक्ष.भागिनी चेच् चिर.एषिणी ॥३।९४।१२॥

sA_eva janma.zatai:_mokSa.bhAginI cet_cira.eSiNI ||3|94|12||

.

tat tAdRzI hi - *such a birth as that - *

sA taj-jJai: proktA - it *by That-knowers is called - *

rAjasa.rAjasI - *rAjasic-rAjasic - *

sA eva janma.zatair - *that also after hundreds of births - *

mokSa.bhAginI - *is productive of Moksha Freedom - *

cec_cir*a.e*SiNI - *after long seeking it *

.

*vwv.594/11b-12a If that class (of individual souls) is entitled to
liberation after a few births, then, such a one is described as "endowed
with great activity" (rAjasa.rAjasI) by those familiar with that.
*vwv.595/12b-13a If that class (of individual souls, long desiring (the
things of the world and consequently) engaged in corresponding actions, is
entitled to liberation (only) after hundreds of births, then it is declared
as active (yet) ignorant (rAjasa.tAmasI) by the sages

*sv.12 But when the rAjasic (passionate desire) tendency is so strong that
it takes a little longer to sublimate it, they are purely rAjasic

*vlm.12 The ninth class comprises the rája* - *rájashi or right gentlemen,
whose actions conform with their title, and who obtain their long
longed-for liberation, after a course of hundred births in the same state



त्वत्.उक्ता तादृक्.आरम्भा सद्भि:_राजस.तामसी ।

tvat.uktA tAdRk.ArambhA sadbhi:_rAjasa.tAmasI |

सा_एव संदिग्ध-मोक्षा चेत्_सहस्रै:_अपि जन्मनाम् ॥३।९४।१३॥

sA_eva saMdigdha.mokSA cet_sahasrai:_api janmanAm ||3|94|13||

.

*as you* said*

*that sort of undertaking*

*as the Wise too say*

*is rAjasic-tAmasic*

*.*

*if Freedom is still doubtful even after thousands of births*

*...*

tvat.uktA tAdRk.ArambhA sadbhi:_rAjasa.tAmasI sA_eva saMdigdha.mokSA cet
sahasrai:_api janmanAm

.

* all 3 texts have tvad-ukta.

*vlm.13 The next or tenth class is composed of the rájatámasi or blinded
gentry, who act foolishly under their infatuation; and who are uncertain of
their liberation, even after a thousand births

दिह् #dih - #saMdih - #*saMdigdha.* - smeared or covered with (instr.),
confounded with (instr.) • indistinct, dubious, precarious • *doubtful*,
uncertain, Abstr -tvam.



तत्.उक्ता तादृश.आरम्भा राजसा_अत्यन्तताम् असि |

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi |

भुक्त.जन्म.सहस्रा तु या_उत्पत्ति:_ब्रह्मणो नृणाम् ॥३।९४।१४॥

bhukta.janma.sahasrA tu yA_utpatti:_brahmaNo nRNAm ||3|94|14||

.

tat.uktA tAdRza.ArambhA rAjasA_atyantatAm asi

*the said thus-arising *

*is the extremely tAmasic rAjasic *

bhukta.janma.sahasrA tu yA * - but which is the enjoyment og 1000 births *

utpattir brahmaNa: nRNAm * - the Outfall of the brahman.Immensity for
Humans *

.

*vwv.596/13b-14a If that class (of individual souls) is engaged in such
actions as to make its liberation unvertain even after thousands of births,
then it is declared as active and extremely ignorant (rAjasAtyantatAmasI)
*vwv.597/14-15 That class (of individual souls) is described as "Ignorant"
(tAmasI) by the great sages, which birth of beings from the Creator-god has
experienced thousands of lives and has libveration after a long time

*sv.14 In the case of those from whom liberation is so remote that it is
doubtful, the quality of rajas partakes of the densest darkness.

*vlm.14 The most giddy of this class is called atyanta.rájatamashi, or the
excessively infatuated gentry, whose conduct in life correspond with their
name, and whose transmigration does not cease at any time



चिर.मोक्षा हि कथिता तामसी सा महर्षिभिः ।

cira.mokSA hi kathitA tAmasI sA maharSibhi: |

तज्.जन्मना_एव मोक्षस्य भागिनी चेत् तद् उच्यते ॥३।९४।१५॥

tat.janmanA_eva mokSasya bhAginI cet tat_ucyate ||3|94|15||

तज्ज्ञैस् तामस.सत्त्वा_इति तादृश.आरम्भाशालिनी ।

tajjJai:_tAmasa.sattvA_iti tAdRza.ArambhAzAlinI |

भवैः कतिपयैर् मोक्ष.भागिनी चेत् तद् उच्यते ॥३।९४।१६॥

bhavai: katipayai:_mokSa.bhAginI cet tat_ucyate ||3|94|16||

.

*as for the class Long.Freedom*

*it is considered tAmasic*

*by great.Sages*

*:*

*with that particular birth*

*if it is entitled to Feedom*

*it is called by the That Wise*

*the "tAmasic-sattvic"*

*having assumed that mixed quality thru particular experiences*

*if*

*they are partakers of mokSha.Freedom*

*they get that name*

*.*

cira.mokSA hi kathitA tAmasI sA maharSibhi: tat.janmanA_eva mokSasya
bhAginI cet tat_ucyate tajjJai:_tAmasa.sattvA_iti tAdRza.ArambhAzAlinI
bhavai: katipayai:_mokSa.bhAginI cet tat_ucyate

.

*vwv.597/14-15 That class (of individual souls) is described as "Ignorant"
(tAmasI) by the great sages, which birth of beings from the Creator-god has
experienced thousands of lives and has liberation after a long time.
*vwv.598/15b-16a If that class of beings is entitled to liberation by (or
after) that very birth and is endowed with corresponding effort, then it is
called "ignorant (yet) good" (tamasA-sattvA) by those familiar with that
{The past incarnations have brought them to this level of evolution.}

*sv.15 They who even after a thousand births are still in darkness
unawakened, are known as beings of darkness (tamas)

*vlm.15 Then the lower classes comprise the children of darkness or
ignorance* - *tamas; of whom the támasas form the eleventh grade, and are
said to be deprived of their liberation forever more (These are the
Rákshasas and demons of orders)

##bhaj - #*bhAgin, #bhAgI *- entitled to or receiving or possessing a share
, partaking of , blessed with , concerned in , responsible for (loc , gen
or comp.) ; inferior , secondary A ; m a partner , owner , possessor ,
fortunate man TS &c &c ; "the whole" as consisting of parts Kap ; a co-heir
W ; #*bhAginI* *‑f.* a co-heiress ib



तमो राजस.रूपा_इति तादृशैर् गुण.बृंहितै: ।

tama:rAjasa.rUpA_iti tAdrzai:_guNa.bRMhitai: |

पूर्व.जन्म.सहस्र.आढ्या पुर:जन्म.शतैर् अपि ॥३।९४।१७॥

pUrva.janma.sahasra.ADhyA pura:janma.zatai:_api ||3|94|17||

.

tamo-rAjasa.rUpA iti - *the "tamas rAjasic" form *

tAdrzair guNa.bRMhitai: - *with such a confusion of qualities *

pUrva.janma.sahasra=ADhyA - *ripening after a thousand former births *

puro-janma.zatair api - *or in hundreds of births to come *

.

*vwv.599/16b-17a If that class of beings is entitled to liberation after
several births, then it is decribed as having the "ignorant and active"
(tamo-rAjasI) nature, (the concerned births) grown with such qualities (of
ignorance and activity) *vwv.600/17b-18-19a Possessing thousands of
previous births to come, then it is called very ginorant (tAmasa.tAmasI) by
those familiar with That Possessing hundreds of thousands of lives formerly
and also hundreds of thousands of lives in front (or in the future), if it
is doubtful of liberation, then it is called "extremely ignorant"
(atyanta.tAmasI)

*sv.17 If they are proceeding close to liberation, then their tamas is
mixed with rajas

*vlm.17 Next follows the twelfth order of támasa* - *rájasa, who combine in
them the qualities of darkness and enlightenment, and who are liberated
after a thousand births in their former demoniac state, and one hundred
births in their progressive improvements



मोक्षायोग्या ततः प्रोक्ता तज्.ज्ञैस् तामस.तामसी |

mokSAyogyA tata: proktA taj.jJai:_tAmasa.tAmasI |

पूर्वम् तु जन्म-लाक्ष.आढ्या जन्म.लक्षैः पुरो ऽपि चेत् ॥३।९४।१८॥

pUrvam tu janma.lAkSa.ADhyA janma.lakSai: pura:_api cet ||3|94|18||

.

mokSa.ayogyA tata: - *one who is unqualified for Freedom thus *

proktA tajjJais - *is called by That-Knowers *

tAmasa.tAmasI -* "tAmasic-tAmasic"*

pUrvam tu janma.lAkS*a.A*DhyA - *with a lakh of former births ripening *

janma.lakSai: puro 'pi cet - *or lakhs of births yet to come *

.

*sv.18 When, even after a hundred births, liberation is another hundred
births away, they are full of tamas; and if liberation is doubtful, they
are in dense darkness (This chapter seems to suggest that satva, rajas and
tamas in themselves are not obstacles to liberation, but the further
modifications by wrong thought and wrong action push liberation away - S V )

*vlm.18 Then comes the thirteenth order of támas* - *támasi or those in
darkest darkness, who have to transmigrate for millions of years both in
their prior and later births, before they can have their liberation from
the bondage of body

*vwv.600/17b-18a If that class of beings is entitled to liberation after
several births, then it is described as having the "ignorant and active"
(tamo-rAjasI) nature, (the concerned births) grown with such qualities (of
ignorance and activity) *vwv.601/17b-18-19a Possessing thousands of
previous births to come, then it is called very ginorant (tAmasa.tAmasI) by
those familiar with That Possessing hundreds of thousands of lives formerly
and also hundreds of thousands of lives in front (or in the future), if it
is doubtful of liberation, then it is called "extremely ignorant"
(atyanta.tAmasI)



संदिग्ध-मोक्षा तद् असौ प्रोच्यते ऽत्यन्त-तामसी ।

saMdigdha.mokSA tat_asau procyate_atyanta.tAmasI |

सर्वा* एताः समायान्ति ब्रह्मणो भूत.जातयः ॥३।९४।१९॥

sarvA* etA: samAyAnti brahmaNa:_bhUta.jAtaya: ||3|94|19||

.

*"doubtfully-free" is what they call the extreme tAmasic*



*all these are grouped as being-classes of the brahman.Immensity*

*.*

saMdigdha.mokSA tat_asau procyate_atyanta.tAmasI sarvA* etA: samAyAnti
brahmaNa:_bhUta.jAtaya:

*. *

*vwv.601/17b-18-19a Possessing thousands of previous births to come, then
it is called very ginorant (tAmasa.tAmasI) by those familiar with That
Possessing hundreds of thousands of lives formerly and also hundreds of
thousands of lives in front (or in the future), if it is doubtful of
liberation, then it is called "extremely ignorant" (atyanta.tAmasI)
*vwv.602/19-20 All these classes of beings come from Brahman (or the
Ultimate Reality), like waves from the sea on account of its expanse being
a little agitated:* - *

*vwv,3.94.19b,20a All these beings have arisen in the absolute Brahman when
there was just a slight disturbance in its equilibrium, even as waves arise
on the surface of the ocean

*vlm.19 Last comes the fourteenth order of beings, who continue in their
state of gross ignorance (atyanta* - *támasí) forever, and it is doubted
whether they can have their liberation at all (All these classes of human
beings have proceeded from Brahma, whose life and spirit circulate in all
of them; else they could neither live nor breathe)

saMdigdha.mokSA - Doubtful.of-Freedom *- *Some say "I am Free" and some say
"I have been Liberated"* - *some say "Freedom" some say "Liberation"* - *some
walk in the Way to honor the Guru* - *the Liberated are Free, but shy to
say it! - tat_asau procyate - that is what they call this - atyanta.tAmasI
- extreme tAmasic *- *"Been down so long, it looks like up to me!" Blues
Song



किम्चित् प्रचलिता* भोगात् पयो.राशेर् इव_ऊर्मयः |

kimcit pracalitA* bhogAt paya:rAze:_iva_Urmaya: |

सर्वा* एव वि.निष्क्रान्ता* ब्रह्मणो जीव.राशयः ॥३।९४।२०॥

sarvA* eva vi.niSkrAntA* brahmaN*a:_*jIva.rAzaya: ||3|94|20||

.

kimcit pracalitA: bhogAt

payo-rAze:_iva_urmaya: - *like foaming waterforms in waves *

sarvA: eva vi.niSkrAntA

brahmaNo jIva.rAzaya: - *the jIva.foam in the brahman *

.

*vwv.602/19-20 All these classes of beings come from Brahman (or the
Ultimate Reality), like waves from the sea on account of its expanse being
a little agitated:* -* *vwv.292-296/20-29 Like waves from the sea on
*out of the Tejas Fire as self-*

*vibrations, like the light-beams from*

*a lamp, all these have sprung-up from*

*the brahman as the chain of beings*

*.*

svateja:-spandatA-bhogAt - *from the self-Tejas.vibration.domain *

dIpAt iva marIcaya: - *the beams as of/from a lamp *

sarvA: eva samutpannA: - *all only are sprung-up *

brahmaNo bhUta.paGktaya: - *from the Brahman as the succession of beings*

*. *

*vwv.603/21 Like rays of light from a lamp on account of its precincts
being vibrated by its own light;* -*

*sv.21-26 omitted [the Lamp]

*vlm.21 And as the lamp flickering by its own heat, scatters its light on
all sides; so does Brahmá glowing in himself, irradiate his beams in the
shape of scintilla, to spreat_all over the universe: (which is the vacuity
of Brahmás mind, and comprises the cosmos within it)



स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा इव |

sva.marIci-bala.udbhUtA* jvalita.agne: kaNA* iva |

सर्वा* एव_उत्थिताः_तस्मात्_ब्रह्मणो जीव.राशयः ॥३।९४।२२॥

sarvA* eva_utthitA:_tasmAt_brahmaN*a:_*jIva.rAzaya: ||3|94|22||

.

sva.marIci-bala.udbhUtA jvalita.agne: kaNA iva

sarvA eva utthitA: - *all thus arisen *

jIva.rAzaya: tasmAt - *from being-rays therefrom *

.

*vwv.293/22 ...; like sparks from blazing fire produced by the force of its
own rays; ..

*vwv.604/22-23 Like sparks from blazing fire produced by the force of its
own rays; like beams of light, resembling heavenly sprouts, from the orb of
the moon;* -*

*vlm.22 And as the sparks of fire are flung about by force of the burning
flame; so do these multitudes of produced beings rise from the substance of
Brahmá himself









मन्दार.मञ्जरी-रूपाश् चन्द्र.बिम्बाद् इव_अंशवः ।

mandAra.maJjarI-rUpA:_candra.bimbAt_iva_aMzava: |

सर्वा* एव समुत्पन्ना* ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२३॥

sarvA* eva samutpannA* brahmaN*a:_*dRzya.dRSTaya: ||3|94|23||

.

*like the hairs of mandAra flowers,*

*like rays from the full moon, they all*

*arise as percepts of brahmA*

*.*

mandAra.maJjarI-rUpA: candra.bimbAt_iva_aMzava: sarvA* eva samutpannA*
brahmaNa:_dRzya.dRSTaya:

.

*vlm.23 As the dust and filaments of mandara flowers, fly to and fill the
air on all sides; and as the beams of the moon shoot out of its orb, to
fill the four quarters of heaven and earth; so the minutiae of Divine
essence emanate from the Deity, and spread throughout the universe

*VA. what is the meaning of comparison in the first line? Like reflection
of the moon in form of mandara.flowers? or here are 2 different comparisons
- like broken reflection of moon-disk (in waters perhaps) and flowers from
the tree? Also, dRzya.dRSTaya: - visible visibles?

*AS. These are two analogies Here the life-forms are called dRzya.dRSTi -
ones observing the world; the lives interacting with the world They are
compared to blossoms of the mandAra.flower or with moon-beams shooting out
of the moon So, they are likewise sprouting from the brahmA.

*sv.23-26 omitted [flowers and moonbeams]



यथा विटपिनश् चित्रास् तद्.रूपा* विटप.श्रियः |

yathA viTapina:_citrA:_tat.rUpA* viTapa.zriya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो जीव.पङ्क्तयः ॥३।९४।२४॥

sarvA* eva sam.utpannA* brahmaN*a:_*jIva.paGktaya: ||3|94|24||

.

*just as *

*a shimmering shrub *

*is *

*composed.of its quivering shoots and stalks, *

*so too *

*everything *

*falls.out *

*from the brahman Immensity *

*as *

*the many Living jIva.s*

*. *

yathA viTapina:_citrA: tat.rUpA* viTapa.zriya: sarvA* eva sam.utpannA*

brahmaNa:_jIva.paGktaya:

*. *

*vlm.24 As the variegated arbor, produces its leaves and flowers of various
hues from itself; so the varieties of created beings, spring from one Brahmá*
- *the source of all

*vwv.24-25 As various trees have a wealth of branches of the same form; as
the arrangements of ornaments such as bracelets and armlets are from gold; -

*jd.24 - yathA viTapinaz citrAs - As of beautful shoots - tad-rUpA
viTapa.zriya: - that form of lovely shrub - sarvA eva samutpannA - so they
all fall.out-from - brahmaNo jIva.paGktaya: - the Brahman as the company of
Living jIvas.



कटक.अङ्गद-केयूर.युक्तयः कनकाद् इव |

kaTaka.aGgada.keyUra.yuktaya: kanakAt_iva |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो जीव.राशयः ॥३।९४।२५॥

sarvA* eva_utthitA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|25||

.

kaTaka.aGgada.keyUra.yuktaya: kanakAt iva

sarvA eva utthitA rAma - *all indeed arisen, o Rama *

jIvarAzaya: - the being-rays of Brahman

.

*vlm.25 As the gold ornaments are in relation to the metal gold of which
they are made, and wherein they subsist, so Ráma! are all things and
persons in relation to Brahmá, out of whom they have sprung and in whom
they abide

*vwv.292-296/20-29 ...; as various trees have a wealth of branches of the
same form; as the arrangements of ornaments such as bracelets and armlets
are from gold; .. *vwv.608/30-25 As moonlight is from the moon; as its own
light (emanates) from fire; all the multitudes of living beings have sprung
up from Brahman (or the Ultimate Reality)



निर्झराद् अमल.उद्द्योतात् पयसाम् इव बिन्दवः ।

nirjharAt_amala.uddyotAt payasAm iva bindava: |

अजस्य_एव_अखिला*, राम, ब्रह्मणो जीव.राशयः ॥३।९४।२६॥

ajasya_eva_akhilA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|26||

.

*it's like*

*pure, sparkling waterdrops*

*splashing out.of a waterfall*

*:*

*everything is from the Unborn,*

*rAma,*

*the radiance of brahman*

*.*

nirjharAt_amala.uddyotAt payasAm iva bindava: ajasya_eva_akhilA*, Raama,

brahmaNa:_jIva.rAzaya:

.

*vwv.26 Like .. drops of water from a waterfall with a pure and superior
lustre .

*vlm.26 As the drops of water, are related to the pure water of the
cascade, so Ramá, are all things related to the increate Brahmá, whence
they issue as drizzling drops



आकाशस्य घत.स्थाली.रन्ध्र.आकाश.आदयो यथा |

AkAzasya ghata.sthAlI-randhra.AkAza.Aday*a:_*yathA |

सर्वा* एव_उत्थिता* लोक.कलना* ब्रह्मणः पदात् ॥३।९४।२७॥

sarvA* eva_utthitA* loka.kalanA* brahmaNa: padAt ||3|94|27||

.

AkAza*.Space*\*sky*.sya ghaTa.*pot*.sthAlI*.randhra.*opening/hole*.AkAza
*.Space*\*sky*.Adi*.&c*.a: yathA.*as/how* sarva*.all/every*.A: eva.
*even/only/indeed* utthita.
*risen/erect/upright/sprung.from\occurred\manifest/eager/ready*.A: loka.
*world/people*.kalanA*.conception/imagination*: brahmaNas* pada.
*condition/happening*.At

.

*vwv As drops of water from a waterfall with a pure and superior luster; as
the (particular) spaces in a water-jar, a cooking-pot, a hole and the like
are of infinite space; -

*sv.27 Even as the space in a jar, the space in a room and the space in a
small hole are all integral parts of one cosmic space, all these are but
the infinite being in which there are no parts

*vlm.27 As the air in a pot and about a basin, is the same with the
surrounding air of heaven; so are all individual objects the same, with the
undivided spirit of the all-pervading Brahmá



सीकर.आवर्त.लहरी.बिन्दवः पयसो यथा |

sIkara.Avarta.laharI-bindava: payasa:_yathA |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२८॥

sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya.dRSTaya: ||3|94|28||

.

*like the showering spray of the breakers and whirlpools*

*everything stands.out,*

*rAma,*

*thru the perceived perceptions of the brahman*

*.*

sIkara.*hissing*.Avarta.*turning/winding\whirl\vortex*.laharI*.bindu.
*dot/drop*.a: payas*.a: yathA.*as/how* sarva*.all/every*.A* eva.
*even/only/indeed* utthita.
*risen/erect/upright/sprung.from\occurred\manifest/eager/ready*.A*, *Râma*,
brahmaNas* dRzya.*percept/object*.dRSTi.*vision/viewpoint*.*s.*a:

.

*vwv.607/28-29 As drops of spray, whirlpool and wave are of water; as
mirage-rivers are from the heat of the sun;* -*

*sv.28 And, as they arose in it, they merge in it

*vlm.28 As the drops of rain-water, and those of water spouts, whirlpools
and waves, are identic with their parent waters; so are all these
phenomenal sights, the same with the great Brahmá, whence they spring, and
wherein they exist and subside

*jd.28 - sIkara.Avarta.laharI-bindava: payasa: yathA sarvA: eva utthitA:
rAma brahmaNa: dRzya.dRSTaya:



मृग.तृष्णा.तरङ्गिण्यो यथा भास्कर.तेजस: |

mRga.tRSNA.taraGgiNya:_yathA bhAskara.tejasa: |

सर्वा* दृश्य.दृशो द्रष्टुर् व्यतिरिक्ता न रूपतः ॥३।९४।२९॥

sarvA* dRzya.dRza:_draSTu:_vyatiriktA na rUpata: ||3|94|29||

.

mRga.tRSNA.taraGgiNya: - *like waves in the mirage-water *

yathA bhAskara.tejasa: - *as in the heat of the raymaking sun *

sarvA: dRzya.dRz-a: - *all Perceivable Percepts *

draSTu: - *of the Perceiver *-

vyatiriktA: na rUpata: - *are not separated in form*

.

*sv.29-32 Thus, by the will of the infinite Brahman all these seem to arise
and then dissolve in it

*vlm.29 As the mirage presents the appearance of a billowy sea, by the
fluctuation of sunbeams on sand; so do all visible objects show themselves
to the sight of the spectator, beside which they have no figure or form of
themselves

*vwv.29 As drops of spray, whirlpool and wave are of water; as
mirage-rivers are from the heat of the sun;* -*

*vwv.292-296/20-29 Like waves from the sea on account of its expanse being
a little bit agitated; like rays of light from a lamp on account of its
precincts being vibrated by its own light; like sparks from blazing fire
produced by the force of its own rays; like beams of light resembling
heavenly sprouts, from the orb of the moon; as various trees have a wealth
of branches of the same form; as the arrangements of ornaments such as
bracelets and armlets are from gold; as drops of water from a waterfall
with a pure and superior lustre; as the (particular) spaces in a water-jar,
a cooking-pot, a hole and the like are of infinite space; as drops of
spray, whirlpool and wave are of water; as mirage-rivers are from the heat
of the sun; all the sights of visible objects are not distinct from the
seer in their nature



शीत.रश्मेर् इव ज्योत्स्ना स्व.आलोक इव तेजस: |

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |

एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥

evam etA: hi bhUtAnAm jAtay*a:_*vividhA:_ca yA: ||3|94|30||

.

*like moonshine with its cooling rays,*

*or like the fire in its own light,*

*so there are different classes*

*among the various beings*

*.*

zIta.*cold/cool\frost*.razmi*.line/cord//rope\ray\beam*.e: iva.*like/as.if*
jyotsnA* sva.*Urself/itself*.Aloka.*light* iva.*like/as.if* tejas
*.heat/energy/power*.a: | evam*.so* etAs.*these.ones* hi*.for/since* bhUta.
*being/having.become*.AnAm jAti*.aya: vividha.*differing/various/manifold*.A:
ca*.and/also* yas*.this.who/which*

.

*vwv.28-29 As drops of spray, whirlpool and wave are of water; as
mirage-rivers are from the heat of the sun;* -* 30 As moonlight is from the
moon; as its own light (emanates) from fire; all the multitudes of living
beings have sprung up from Brahman (or the Ultimate Reality)

*vlm.30 Like the cooling beams of the moon, and the burning light of the
sun, do all things shine with their different lustres derived from Brahma

*sv. Thus, by the will of the infinite Brahman all these seem to arise and
then dissolve in it

*vlm.30 Like the cooling beams of the moon, and the burning light of the
sun, do all things shine with their different lustres derived from Brahma



काश्चित्_जन्म.सहस्र.अन्ते जातयश् चिर.कालिकाः |

kAzcit_janma.sahasra.ante jAtaya:_cira.kAlikA: |

काश्चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥

kAzcit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||

.

kAzcit *Some *janma.sahasra.ante *after a thousand *jAti*.aya: *births *

cira.kAlikA:*temporally long *

kAzcit *some *katipaya.*certain.*atIta.*beyond*.janma.* birth*.rUpa.
*form.s.*A vyavasthita.* established*.a:

.

kAzcit *Some *janma.sahasra.ante *after a thousand births *jAti-aya: *births
*cira.kAlikA:

*temporally long *kAzcit *some *katipaya.*certain.*atIta.*beyond*.janma.
*birth*.rUpa.*form.s.*A vyavasthita.* established*.a:

.

*vwv.395 Certain species (of living beings) are of long standing at the end
of a thousand births Certain classes are settled in a state having some
past births

*vlm.31 It is He, from whom all things have risen, unto him they return in
their time; some after their transmigrations in a thousand births, and
others after longer periods of their revolutions in various bodies

*sv. Thus, by the will of the infinite Brahman all these seem to arise and
then dissolve in it

*vwv.395 Certain species (of living beings) are of long standing at the end
of a thousand births Certain classes are settled in a state having some
past births



इत्थम् जगत्सु विविदेषु विचित्र.रूपास्

ittham jagatsu vivideSu vicitra.rUpA:_

तस्य_इच्छया भगवतो व्यवहारवन्यः |

tasya_icchayA bhagavata:_vyavahAravatya: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

AyAnti yAnti nipatanti tathA_utpatanti

रूप.श्रियः कण.घटा इव पावक.उत्ताः ॥३।९४।३२॥

rUpa.zriya: kaNa.ghaTA* iva pAvaka.utthA: ||3|94|32||

.

ittham - *thus *jagatsu vivideSu - *in the diverse worlds
*vicitra.rUpA: - *various
forms* tasya - of/*from That* icchayA bhagavata: - *by the will of the
Lord.bhagavan *vyavahAravatya: - *about their businesses *AyAnti yAnti - *they
come and go *nipatanti tathA utpatanti - *fall thus and rise *rUpa.zriya: - *a
wealth of forms *kaNa.ghaTA iva - *like a pot of sparks *pAvaka.utthA:
- *arisen
from the [sacred] fire *

.

*sv. Thus, by the will of the infinite Brahman all these seem to arise and
then dissolve in it

*vlm.32 All these various forms of beings in the multiform world are moving
in their respective spheres by the will of the Lord They come and go, rise
and fall, and shine in their transitory forms, like the sparks of fire,
fluttering and sparkling for a moment, and then falling and becoming
extinct for ever

*AB. tasyêzvarÂtmano bhagavato brahmaNo vyavahArvatyo rUpa.zriya
upAdhi-rUpANy eva zrIr yAsAm tathA.vidhA: prAg-ukta.jIva.jAtayo nipatanti
bhavAd bhavAntare bhramanti pAvakotthA: kaNa.ghaTA: sphuliGga.samUhA iva

*jd.32 - ittham - *thus *jagatsu vivideSu - *in the diverse worlds
*vicitra.rUpA:
- *various forms* tasya - of/*from That* icchayA bhagavata: - *by the will
of the Lord.bhagavan *vyavahAravatya: - *about their businesses *AyAnti
yAnti - *they come and go *nipatanti tathA utpatanti - *fall thus and
rise *rUpa.zriya:
- *a wealth of forms *kaNa.ghaTA iva - *like a pot of sparks *pAvaka.utthA:
- *arisen from the [sacred] fire *







*o**ॐm*
DN3094 EVERYTHING COMES FROM THE BRAHMAN.IMMENSITY 1.SP13
sarvA* etA: samAyAnti brahmaN*a:_*bhUta.jAtaya: ||3|94|19||

किम्चित् प्रचलिता* भोगात् पयो.राशेर् इव_ऊर्मयः |

kimcit pracalitA* bhogAt paya:rAze:_iva_Urmaya: |

सर्वा* एव वि.निष्क्रान्ता* ब्रह्मणो जीव.राशयः ॥३।९४।२०॥

sarvA* eva vi.niSkrAntA* brahmaN*a:_*jIva.rAzaya: ||3|94|20||

स्व.तेजः-स्पन्दता.भोगाद् दीपाद् इव मरीचयः ।

sva.teja:-spandatA-bhogAt_dIpAt_iva marIcaya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो भूत.पङ्क्तयः ॥३।९४।२१॥

sarvA* eva sam.utpannA* brahmaN*a:_*bhUta.paGktaya: ||3|94|21||

स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा इव |

sva.marIci-bala.udbhUtA* jvalita.agne: kaNA* iva |

सर्वा* एव_उत्थिताः_तस्मात्_ब्रह्मणो जीव.राशयः ॥३।९४।२२॥

sarvA* eva_utthitA:_tasmAt_brahmaN*a:_*jIva.rAzaya: ||3|94|22||

मन्दार.मञ्जरी-रूपाश् चन्द्र.बिम्बाद् इव_अंशवः ।

mandAra.maJjarI-rUpA:_candra.bimbAt_iva_aMzava: |

सर्वा* एव समुत्पन्ना* ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२३॥

sarvA* eva samutpannA* brahmaN*a:_*dRzya.dRSTaya: ||3|94|23||

यथा विटपिनश् चित्रास् तद्.रूपा* विटप.श्रियः |

yathA viTapina:_citrA:_tat.rUpA* viTapa.zriya: |

सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो जीव.पङ्क्तयः ॥३।९४।२४॥

sarvA* eva sam.utpannA* brahmaN*a:_*jIva.paGktaya: ||3|94|24||

कटक.अङ्गद-केयूर.युक्तयः कनकाद् इव |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो जीव.राशयः ॥३।९४।२५॥

kaTaka.aGgada.keyUra.yuktaya: kanakAt_iva |

sarvA* eva_utthitA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|25||

निर्झराद् अमल.उद्द्योतात् पयसाम् इव बिन्दवः ।

nirjharAt_amala.uddyotAt payasAm iva bindava: |

अजस्य_एव_अखिला*, राम, ब्रह्मणो जीव.राशयः ॥३।९४।२६॥

ajasya_eva_akhilA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|26||

आकाशस्य घत.स्थाली.रन्ध्र.आकाश.आदयो यथा |

AkAzasya ghata.sthAlI-randhra.AkAza.Aday*a:_*yathA |

सर्वा* एव_उत्थिता* लोक.कलना* ब्रह्मणः पदात् ॥३।९४।२७॥

sarvA* eva_utthitA* loka.kalanA* brahmaNa: padAt ||3|94|27||

सीकर.आवर्त.लहरी.बिन्दवः पयसो यथा |

sIkara.Avarta.laharI-bindava: payasa:_yathA |

सर्वा* एव_उत्थिता*, राम, ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२८॥

sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya.dRSTaya: ||3|94|28||

मृग.तृष्णा.तरङ्गिण्यो यथा भास्कर.तेजस: |

mRga.tRSNA.taraGgiNya:_yathA bhAskara.tejasa: |

सर्वा* दृश्य.दृशो द्रष्टुर् व्यतिरिक्ता न रूपतः ॥३।९४।२९॥

sarvA* dRzya.dRza:_draSTu:_vyatiriktA na rUpata: ||3|94|29||

शीत.रश्मेर् इव ज्योत्स्ना स्व.आलोक इव तेजस: |

zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |

एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥

evam etA: hi bhUtAnAm jAtay*a:_*vividhA:_ca yA: ||3|94|30||

काश्चित्_जन्म.सहस्र.अन्ते जातयश् चिर.कालिकाः |

kAzcit_janma.sahasra.ante jAtaya:_cira.kAlikA: |

काश्चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥

kAzcit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||

इत्थम् जगत्सु विविदेषु विचित्र.रूपास्

ittham jagatsu vivideSu vicitra.rUpA:_

तस्य_इच्छया भगवतो व्यवहारवन्यः |

tasya_icchayA bhagavata:_vyavahAravatya: |

आयान्ति यान्ति निपतन्ति तथा_उत्पतन्ति

AyAnti yAnti nipatanti tathA_utpatanti

रूप.श्रियः कण.घटा इव पावक.उत्ताः ॥३।९४।३२॥

rUpa.zriya: kaNa.ghaTA* iva pAvaka.utthA: ||3|94|32||

||




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> *
> sarvA* etA: samAyAnti brahmaN*a:_*bhUta.jAtaya: ||3|94|19||
>
> किम्चित् प्रचलिता* भोगात् पयो.राशेर् इव_ऊर्मयः |
>
> kimcit pracalitA* bhogAt paya:rAze:_iva_Urmaya: |
>
> सर्वा* एव वि.निष्क्रान्ता* ब्रह्मणो जीव.राशयः ॥३।९४।२०॥
>
> sarvA* eva vi.niSkrAntA* brahmaN*a:_*jIva.rAzaya: ||3|94|20||
>
> स्व.तेजः-स्पन्दता.भोगाद् दीपाद् इव मरीचयः ।
>
> sva.teja:-spandatA-bhogAt_dIpAt_iva marIcaya: |
>
> सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो भूत.पङ्क्तयः ॥३।९४।२१॥
>
> sarvA* eva sam.utpannA* brahmaN*a:_*bhUta.paGktaya: ||3|94|21||
>
> स्व.मरीचि-बल.उद्भूता* ज्वलित.अग्ने: कणा इव |
>
> sva.marIci-bala.udbhUtA* jvalita.agne: kaNA* iva |
>
> सर्वा* एव_उत्थिताः_तस्मात्_ब्रह्मणो जीव.राशयः ॥३।९४।२२॥
>
> sarvA* eva_utthitA:_tasmAt_brahmaN*a:_*jIva.rAzaya: ||3|94|22||
>
> मन्दार.मञ्जरी-रूपाश् चन्द्र.बिम्बाद् इव_अंशवः ।
>
> mandAra.maJjarI-rUpA:_candra.bimbAt_iva_aMzava: |
>
> सर्वा* एव समुत्पन्ना* ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२३॥
>
> sarvA* eva samutpannA* brahmaN*a:_*dRzya.dRSTaya: ||3|94|23||
>
> यथा विटपिनश् चित्रास् तद्.रूपा* विटप.श्रियः |
>
> yathA viTapina:_citrA:_tat.rUpA* viTapa.zriya: |
>
> सर्वा* एव सम्.उत्पन्ना* ब्रह्मणो जीव.पङ्क्तयः ॥३।९४।२४॥
>
> sarvA* eva sam.utpannA* brahmaN*a:_*jIva.paGktaya: ||3|94|24||
>
> कटक.अङ्गद-केयूर.युक्तयः कनकाद् इव |
>
> सर्वा* एव_उत्थिता*, राम, ब्रह्मणो जीव.राशयः ॥३।९४।२५॥
>
> kaTaka.aGgada.keyUra.yuktaya: kanakAt_iva |
>
> sarvA* eva_utthitA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|25||
>
> निर्झराद् अमल.उद्द्योतात् पयसाम् इव बिन्दवः ।
>
> nirjharAt_amala.uddyotAt payasAm iva bindava: |
>
> अजस्य_एव_अखिला*, राम, ब्रह्मणो जीव.राशयः ॥३।९४।२६॥
>
> ajasya_eva_akhilA*, rAma, brahmaNa:_jIva.rAzaya: ||3|94|26||
>
> आकाशस्य घत.स्थाली.रन्ध्र.आकाश.आदयो यथा |
>
> AkAzasya ghata.sthAlI-randhra.AkAza.Aday*a:_*yathA |
>
> सर्वा* एव_उत्थिता* लोक.कलना* ब्रह्मणः पदात् ॥३।९४।२७॥
>
> sarvA* eva_utthitA* loka.kalanA* brahmaNa: padAt ||3|94|27||
>
> सीकर.आवर्त.लहरी.बिन्दवः पयसो यथा |
>
> sIkara.Avarta.laharI-bindava: payasa:_yathA |
>
> सर्वा* एव_उत्थिता*, राम, ब्रह्मणो दृश्य.दृष्टयः ॥३।९४।२८॥
>
> sarvA* eva_utthitA*, rAma, brahmaNa:_dRzya.dRSTaya: ||3|94|28||
>
> मृग.तृष्णा.तरङ्गिण्यो यथा भास्कर.तेजस: |
>
> mRga.tRSNA.taraGgiNya:_yathA bhAskara.tejasa: |
>
> सर्वा* दृश्य.दृशो द्रष्टुर् व्यतिरिक्ता न रूपतः ॥३।९४।२९॥
>
> sarvA* dRzya.dRza:_draSTu:_vyatiriktA na rUpata: ||3|94|29||
>
> शीत.रश्मेर् इव ज्योत्स्ना स्व.आलोक इव तेजस: |
>
> zIta.razme:_iva jyotsnA sva.Aloka* iva tejasa: |
>
> एवम् एता* हि भूतानाम् जातयो विविधाश् च याः ॥३।९४।३०॥
>
> evam etA: hi bhUtAnAm jAtay*a:_*vividhA:_ca yA: ||3|94|30||
>
> काश्चित्_जन्म.सहस्र.अन्ते जातयश् चिर.कालिकाः |
>
> kA:cit_janma.sahasra.ante jAtaya:_cira.kAlikA: |
>
> काश्चित् कतिपय.अतीत.जन्म-रूपा व्यवस्थिताः ॥३।९४।३१॥
>
> kA:cit katipaya.atIta.janma.rUpA vyavasthitA: ||3|94|31||
>
> इत्थम् जगत्सु विविदेषु विचित्र.रूपास्
>
> ittham jagatsu vivideSu vicitra.rUpA:_
>
> तस्य_इच्छया भगवतो व्यवहारवन्यः |
>
> tasya_icchayA bhagavata:_vyavahAravatya: |
>
> आयान्