y3002 1ap01-02 Canto 3.2: AkAza-ja the Space-born vs. DEATH

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y3002 1ap01-02 Canto 3.2: AkAza-ja the Space-born vs. DEATH

fm1017 (trans. only): https://www.dropbox.com/s/iegvyv5gr9p2sps/fm3002%201ap01-02%20%20Canto%203.2%20AkAza-ja%20the%20Space-born%20vs.%20Death.docx

Word (complete with Working Notes): https://www.dropbox.com/s/e4snosxah7jq54m/y3002%201ap01-02%20%20Canto%203.2%20AkAza-ja%20the%20Space-born%20vs.%20Death.docx

PDF:

All YVFiles: http://bit.ly/NjbdVI

Audio: pending

oॐm

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

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

The Adventure of

AkAza.ja

the SPACE.BORN

versus

DEATH

vasiSTha said:

इदम्_आकाशज-आख्यानम् शृणु श्रवण-भूषणम् ।

उत्पत्त्य्-आख्यम् प्रकरणम् येन राघव बुध्यते ॥३।२।१॥

Listen to this delightful Tale of AkAza.ja the Space-born,

in this Book, "_ut.patti_ Out.fall",

where you will find awakening.

-1-

अस्ति ह्य्_आकाशजो नाम द्विज: परम-धर्मिक: ।

ध्यान-एक-निष्ठ: सततम् प्रजानाम् च हिते रत: ॥३।२।२॥

There was a brAhmaNa known as AkAza.ja the Space-born,

who was dharmic in his conduct,

and ever the friend of everyone.

-2-

स चिरम् जीवति यदा तदा मृत्युर्_अचिन्तयत् ।

सर्वाण्य्_एव क्रमेण_अहम् भूतान्य्_अद्मि किल_अक्षय: ॥३।२।३॥

एनम्_आकाशजम् विप्रम् न कस्माद्_भक्षयाम्य्_अहम् ।

अत्र मे कुण्ठिता शक्ति: खड्ग-धारा इव_उपले ॥३।२।४॥

He lived for a long time.

So long

that Death began to give some thought to him.

He thought:

"I do not die,

and I will eat them all eventually,

all these 'being'-things.

This brAhmaNa AkAza.ja, why may I not devour him?

Though I try,

all my powers somehow get dulled,

like a sword hacking at a stone."

-3-4-

इति संचिन्त्य तम् हन्तुम्_अगच्छत्_तत्-पुरम् तदा ।

त्यजन्त्य्_उद्यमम्_उद्युक्ता न स्व.कर्माणि केचन ॥३।२।५॥

And so, considering just how to kill AkAza.ja the Space.born,

Death continued on the way to his city:

for those who have a goal pursue it:

such is their karma.

-5-

ततस्_तत्-सदनम् यावन्_मृत्यु: प्रविशति स्वयम् ।

तावद्_एनम् दहत्य्_अग्नि: कल्पान्त-ज्वलन-उपम: ॥३।२।६॥

But when he got there,

when Death tried to enter the Space.born's dwelling,

step

step,

suddenly he got burned by worse than Doomsday Fire.

-6-

अग्नि-ज्वाला महामालाम् विदार्य_अन्तर्.गतो ह्य्_असौ ।

द्विजम् दृष्ट्वा समादातुम् हस्तेन_ऐच्छत्_प्रयत्नत: ॥३।२।७॥

But he broke through that mighty ring of fire,

and there he saw the twiceborn brAhmaNa,

and he struggled hard,

trying to catch him in his hand.

-7-

न च_अशकत्_पुरो दृष्टम्_अपि हस्त-शतैर्_द्विजम् ।

बलवान्_अप्य्_अवष्टब्धुम् संकल्प-पुरुषम् यथा ॥३।२।८॥

But even with a hundred hands he could not grasp the brAhmaNa before him.

No muscleman can grasp such a thinking person.

-8-

अथ_आगत्य यमम् मृत्युर्_अपृच्छत्_संशयच्_छिदम् ।

किम्_इत्य्_अहम् न शक्नोमि भोक्तुम्_आकाशजम् विभो ॥३।२।९॥

So Death approached

his lord

yama

for an answer to his problem:

DEATH:

How can it be that I cannot devour AkAza.ja, milord?

-9-

yama, Lord of Death:

मृत्यो न किंचित्_शक्तः_त्वम्_एकः मारयितुम् बलात् ।

मारणीयस्य कर्माणि तत्-कर्तॄणि_इति न_इतरम् ॥१०॥

तस्माद्_एतस्य विप्रस्य मारणीयस्य यत्नत: ।

कर्माण्य्_अन्विष्य तेषाम् त्वम् साहाय्येन_एनम् अत्स्यसि ॥३।२।११॥

Death, you have not the competence to kill anyone by yourself!

Those who are due-to-die

die

from their own karma, not otherwise.

So,

if you wish this twiceborn man to die,

let this be your effort

find his karmas,

go-after them,

and with their help,

you will eat him.

-11-

vasiSTha went.on:

तत: स मृत्यु: बभ्राम तत्_कर्म-अन्वेषण-आदृत: ।

मण्डलानि दिगन्तान् च सरांसि सरित: दिश: ॥३।२।१२॥

वन-जन्गल-जालानि शैलान्_अब्धि-तटानि च ।

द्वीप-अन्तराण्य्_अरण्यानि नगराणि पुराणि च ॥३।२।१३॥

And so Death began wandering,

intently hunting for the karmas of AkAza.ja.

He sought them

through cities and desarts, lakes and rivers to the ends of the earth;

through great forests and jungle swamps,

mountains

and distant ocean shores on other continents,

in forests,

in mighty cities and small towns.

-12-13-

ग्रामान्य्_अखिल-राष्ट्राणि देश-अन्तर्-गहनानि च ।

एवम् भू-मण्डलम् भ्रान्त्वा न कुतश्.चित् स कानिचित् ॥३।२।१४॥

He searched through villages,

through entire kingdoms,

through wildernesses.

But,

wherever he wandered thru the earth,

he nowhere found a trace of him.

-14-

तान्य्_आकाश.ज-कर्माणि लब्धवान्_मृत्युर्_उद्यत: ।

वन्ध्या-पुत्रम्_इव प्राज्ञ: संकल्प-अद्रिम् इव_अपर: ॥३।२।१५॥

Those Space.born karmas which Death had was so eager to find

were like the son of a barren mother,

or an otherwise intelligent person looking.for an imaginary mountain.

-15-

समपृच्छद्_अथ_आगत्य यमम् सर्व.अर्थ-कोविदम् ।

परायणम् हि प्रभव: संदेहेष्व्_अनुजीविनाम् ॥३।२।१६॥

At last he came again with questions to yama, the master of all arts,

seeking his master's answer to his problems,

a faithful servant.

-16-

DEATH asked:

आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।

Tell me, Lord, where are the karmas of AkAza-ja the Space-born?

**vasiSTha continued:

धर्म-राजो_अथ संचिन्त्य सुचिरम् प्रोक्तवान्_इदम् ॥३।२।१७॥

The dharma-King considered, and after a while made this response:

-17-

yama Lord of Death:

आकाशजस्य कर्माणि मृत्यो सन्ति न कानिचित् ।

एष आकाशजो विप्रो जात: खाद्_एव केवलात् ॥३।२।१८॥

The karmas of _AkAza-ja the SpaceBorn

are not anything at all, dear Death.

This brAhmaNa is born entirely from Space.

-18-

आकाशाद्_एव यो जात: स व्योम_एव_अमलम् भवेत् ।

सहकारीणि नो सन्ति न कर्मण्य्_अस्य कानिचित् ॥३।२।१९॥

One who is born only from Space becomes like the unclouded sky:

since he is not connected with activity, there are are no karmas for him at all.

-19-

संबन्ध: प्राक्तनेन_अस्य मनाग्_अपि न कर्मणा ।

अस्ति वन्ध्या-सुतस्य_इव तथा_अ.जाताकृतेर्_इव ॥३।२।२०॥

He has no connection at all to past events through any karma.

Like the son of a sterile woman, he is said to be unborn.

-20-

कारणानाम्_अभावेन तस्माद्_आकाशम्_एव स: ।

न_एतस्य पूर्व-कर्म_अस्ति नभसि_इव महा.द्रुम: ॥३।२।२१॥

Because of the absence of cause, therefore he is like empty Space.

There is no prior karma for him, like a tree seen in a cloud.

-21-

**jd. The cloud has its karma, but the tree is delusive (like the rope.snake).

न_एतद्_अस्यावशम् चित्तम्_अभावात्_पूर्व-कर्मणाम् ।

अद्य तावद्_अनेन_आद्यम् न किंचित्_कर्म-सम्चितम् ॥३।२।२२॥

Because his citta Affection has been restrained,

therefore he lacks accumlated past karmas:

without them, he's no food for you.

-22-

एवम्_आकाश-कोश-आत्मा विशद-आकाश-रूपिणी ।

स्व.कारणे स्थितो नित्य: कारणानि न कानिचित् ॥३।२।२३॥

Such is the Space-embodied Self:

its form is clear AkAza Space.

Always it stands as its own cause, it has no other cause at all.

-23-

प्राक्तनानि न सन्त्य्_अस्य कर्माण्य्_अद्य करोति नो ।

किंचिद्_अप्य्_एवम्_एषो_अत्र विज्ञान-आकाश-मात्रक: ॥३।२।२४॥

So there's no prior cause for him, and he makes no further karmas now.

Whatever else he may appear to be, he is only Awareness-Space.

-24-

प्राण-स्पन्दो_अस्य यत्_कर्म लक्ष्यते च_अस्मद्-आदिभि: ।

दृश्यते_अस्माभिर्_एवम् तन्_न त्व्_अस्य_अस्त्य्_अत्र कर्मधी: ॥३।२।२५॥

They say it is vibration of the prANa air in the living that makes karma.

But here we have no notion of karmas at all.

-25-

संस्थिता भावयन्ति_इव चिद्.रूपा_एव परात्_पदात् ।

भिन्नम्_आकारम्_आत्मीयम् चित्.स्तम्भे शाल-भञ्जिका ॥३।२।२६॥

He is a form of Consciousness established as experience,

just as a carved pillar reflects the consciousness of the carver.

-26-

तथा_एव परमार्थात्_स ख.आत्म-भूत: स्थितो द्विज: ।

यथा द्रवत्वम् पयसि शून्यत्वम् च यथा_अम्बरे ॥३।२।२७॥

Thus, in the very highest sense, his state is an embodiment of space,

like fluidity in water,

or emptiness in the sky.

-27-

स्पन्दत्वम् च यथा वायोस्_तथा_एष परमे पदे ।

कर्माण्य्_अद्यतनान्य्_अस्य संचितानि न सन्ति हि ॥३।२।२८॥

As motion is to the wind, just so is he to the Supreme State.

There are no present nor residual karmas at all for him.

-28-

न पूर्वाण्य् एष तेनेह न संसारवशम् गत: ।

सहकारिकारणानाम् अभावे य: प्रजायते ॥३।२।२९॥

And so prior actions do not affect him here,

who is without concurrent causes to affect him in the course of saMsAra.

-29-

न_असौ स्व*कारणात्_भिन्नः भवति_इति अनुभूयते ।

कारणानाम्_अभावेन तस्मात्_एषः स्वयं*भवः ॥३०॥

He is not other than self-caused:

and so he has experience in absence of a cause,

and so he is said to be self-become.

-30-

कर्ता न पूर्वम् न_अप्य्_अद्य कथम्_आक्रम्यते वद ।

यदा_एष कल्पनाम् बुद्ध्या मृति-नाम्नीम् करिष्यति ॥३।२।३१॥

Now, since he has never acted, how you can get hold of him?

When he forms an intellectual concept,

then you can call him dead.

-31-

पृथ्वि-आदिमान्_अयम्_अहम्_इति यस्य च निश्चयः ।

स पार्थिवः भवति_आशु ग्रहीतुम् स च शक्यते ॥३२॥

"I am composed of Earth and other elements"

—

if he believes this, he is certainly an Earthling,

and you can get a hold on him.

-32-

पृथ्व्य्.आदि-कलना*भावाद् एष विप्रो न रूपवान् ।

दृढ-रज्ज्वा_इव गगनम् ग्रहीतुम् न_एव युज्यते ॥३।२।३३॥

Not being made of elements,

this brAhmaNa does not have form.

Even the very strongest rope is not able to snare the sky.

-33-

DEATH:

भगवञ्_जायते शून्यात्_कथम् नाम वद_इति मे ।

पृथ्व्य्.आदय: कथम् सन्ति न सन्ति वद वा कथम् ॥३।२।३४॥

If he is born out of the void,

then how exactly, tell me this,

is he made of the elements and yet not of the elements?

-34-

yama said:

न कदाचन जातो_असौ न च न_अस्ति कदाचन ।

द्विज: केवल.विज्ञान-भा=मात्रम् तत् तथा स्थित: ॥३।२।३५॥

You cannot say that he is born; nor that he is not.

This twiceborn brAhmaNa is just absolute awareness.

Thus his state is That.

-35-

महा.प्रलय-संपत्तौ न किम्.चिद्_अवशिष्यते ।

ब्रह्म*आस्ते शान्तम्_अजरम्_अनन्त-आत्मा_एव केवलम् ॥३।२।३६॥

When the Great Doomsday falls, nothing remains,

there is only the brahman Immensity,

imperishable,

eternal,

absolute,

the Unbounded Self.

-36-

शून्यम् नित्य-उदितम् सूक्ष्मम् निर्-उपाधि परम् स्थितम् ।

तदा तदनु येन_अस्य निकटे_अद्रि-निभम् मह: ॥३।२।३७॥

It is empty, ever-uttered, subtle, without attributes.

And That Supreme—being next to it is like standing beside Meru...

-37-

संविन्.मात्र-स्वभावत्वाद्_देहो_अहम्_इति चेतति ।

काकतालीयवद्_भ्रान्तम्_आकारम् तेन पश्यति ॥३।२।३८॥

From your nature as Awareness you think

"I am the body",

just like the crow and the coconut* mistakenly seeing its fall.

-38-

*This _nyAya Maxim will reappear frequently throughout YV. It indicates the logical error of mistaking coincidence with causality, or ex post hoc propter hoc "what comes after, comes because" of something. The image, as you may recall, is of a crow landing on a tree branch at the very moment when a coconut has matured, and falls from the branch.

स एष ब्राह्मणस्_तस्मिन्_सर्ग.आदाव्_अम्बर-उदरे ।

निर्विकल्पश्_चिद्.आकाश-रूपम्_आस्थाय संस्थित: ॥३।२।३९॥

This brAhmaNa is here from Creation till Doomsday,

in the womb of the spacious sky:

conceptless Consciousness-Space.

And he rests there.

-39-

न_अस्य देहो न कर्माणि न कर्तृत्वम् न वासना ।

एष शुद्ध-चिद्.आकाशो विज्ञान-घन आतत: ॥३।२।४०॥

He has no body,

no karmas,

no doership,

no trace of vAsanA Conditioning:

he's clear cit-Space, pure Understanding entirely.

-40-

प्राक्तनम् वासना-जालम् किम्.चिद्_अस्य न विद्यते ।

केवलम् व्योम-रूपस्य भा-रूपस्य_इव तेजस: ॥३।२।४१॥

The net of prior vAsanA Conditioning cannot be found in him.

His form is empty sky,

just as fire is the form of radiance.

-41-

वेदना-मात्र-संशान्ताव्_ईदृशो_अपि न दृश्यते ।

तस्माद्_यथा चिद्.आकाशस्_तथा तत्_प्रतिपत्तय: ॥३।२।४२॥

Reposing in pure vedanA Understanding,

not perceiving anything,

his activities are absolute Consciousness-Space.

-42-

कुतः किल_अत्र पृथ्वि-आदेः कीदृशः संभवः कथम् ।

एतत्_आक्रमणे मृत्यो तस्मात्_मा यत्नवान्_भव ॥४३॥

How, tell me, can there be a birth of earthly form for him?

And so (this being so) forget about your efforts at subduing him!

There is no way to get a hold on emptiness, by any means.

vasiSTha said:

श्रुत्व_एतद्_विस्मितो मृत्युर्_जगाम निज-मन्दिरम् ॥३।२।४४॥

Hearing this, the frustrated Death returned to his palatial home.

-44-

rAma said:

ब्रह्मैष कथितो देवस्त्वया मे प्रपितामह: ।

स्वयंभूरज एकात्मा विज्ञानात्मेति मे मति: ॥३।२।४५॥

The god brahmA, your great grandfather, as you have told me,

is this self.born, unborn, one-Self, Understanding-Self,

such is my thinking.

-45-

vasiSTha said:

एवमेतन्मया राम ब्रह्मैष कथितस्तव ।

विवादमकरोन्मृत्युर्यमेनैतत्कृते पुरा ॥३।२।४६॥

And so he is, Rama:

my tale was about brahmA,

when the lord of death, yama, instructed Death about the SpaceBorn,

long ago.

-46-

मन्वन्तरे सर्वभक्षो यदा मृत्युर्हरन्प्रजा: ।

बलमेत्यब्जजाक्रान्तावारम्भमकरोत्स्वयम् ॥३।२।४७॥

Now, then,

between the Ages,

when all-devouring Death had eaten everyone,

he set out again in his search for the LotusBorn.

-47-

तदा_एव धर्म.राजेन यमेन_आश्व्_अनु.शासित: ।

यद्_एव क्रियते नित्यम् रतिस्_तत्र_एव जायते ॥३।२।४८॥

So then the dharma.King yama thus instructed his servant Death:

yama said:

When you do something constantly,

you develop a taste for it!

-48-

ब्रह्मा किल पराकाशवपुराक्रम्यते कथम् ।

मनोमात्रं च संकल्प: पृथ्व्यादिरहिताकृति: ॥३।२।४९॥

How indeed is brahmA to be got hold of,

a body that is boundless Space,

a concept that is entirely manas Mind,

a form devoid of the elements?

-49-

यश्_चिद्.व्योम चमत्कार: किल_आकार-अनुभूतिमान् ।

स चिद्.व्योम_एव नो तस्य कारणत्वम् न कार्यता ॥३।२।५०॥

What is just the wonderful cit-sky, the space of Consciousness,

just experiential form,

in such a cit-sky there's neither causation nor causality.

-50-

आकाश-स्फुरद् आकार: संकल्प-पुरुषो यथा ।

पृथ्व्य्-आदि=रहितो भाति स्वयम्.भूर्_भासते तथा ॥३।२।५१॥

His form is a Space-projection,

like a conceptual person without materiality,

so he seems to be self-become.

-51-

निर्मले व्योम्नि मुक्त.आलि-संकल्प-स्वप्नयो: पुरम् ।

अ-पृथ्व्य्.आदि यथा भाति स्वयम्.भूर्_भासते तथा ॥३।२।५२॥

As in the clear sky one sees pearls,

or like a city in a dream, without materiality,

so he seems to be self-become.

-52-

न दृश्यम्_अस्ति न द्रष्टा परम.आत्मनि केवलम् ।

स्वयं_चित्ता तथा_अप्य्_एष स्वयम्.भूर्_इति भासते ॥३।२।५३॥

Neither the Seer nor the Seen, entirely in the Supreme Self,

he is himself Affection and so he seems to be self-become.

-53-

संकल्पमात्रमेवैतन्मनो ब्रह्मेति कथ्यते ।

संकल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते ॥३।२।५४॥

The mind of brahmA is said to be entirely conceptual.

A Person of such Concept-Space has no materiality.

-54-

यथा चित्रकृदन्तःस्था निर्देहा भाति पुत्रिका ।

तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम् ॥३।२।५५॥

Just as within an artist's mind a bodiless image appears,

likewise brahmA is seen as a coloring of Consciousness-Space.

-55-

vasiSTha said:

चिद्.व्योम-केवलम्_अन्-अन्तम्_अन्-आदि.मध्यम्

ब्रह्म*इति भाति निज-चित्त=वशात् स्वयंभू: ।

आकारवान्_इव पुमान्_इव वस्तुतस्_तु

वन्ध्या-तनूज इव तस्य तु न_अस्ति देह: ॥३।२।५६॥

Entirely cit.Consciousness-space;

without beginning, middle or end,

the brahman, self-born as brahmA, shines forth from its innate Afection.

That Vastness seems to take the form of a human being;

but is bodiless, like the child of a barren woman.

-56-

oॐm

hk3002

AdyasRSTikartRvarNanam |

dvitIya: sarga: ||3|2|3|2||

**vasiSTha uvAca |

idamAkAzajAkhyAnam zRNu zravaNabhUSaNam |

utpattyAkhyaM prakaraNaM yena rAghava budhyate ||3|2|1||

asti hyAkAzajo nAma dvija: paramadharmika: |

dhyAnaikaniSTha: satataM prajAnAM ca hite rata: ||3|2|2||

sa ciraM jIvati yadA tadA mRtyuracintayat |

sarvANyeva krameNAhaM bhUtAnyadmi kilAkSaya: ||3|2|3||

enamAkAzajaM vipraM na kasmAdbhakSayAmyaham |

atra me kuNThitA zakti: khaDgadhArA ivopale ||3|2|4||

iti saMcintya taM hantumagacchattatpuraM tadA |

tyajantyudyamamudyuktA na svakarmANi kecana ||3|2|5||

tatas tatsadanaM yAvanmRtyu: pravizati svayam |

tAvadenaM dahatyagni: kalpAntajvalanopama: ||3|2|6||

agnijvAlA mahAmAlAM vidAryAntargato hyasau |

dvijaM dRSTvA samAdAtuM hastenaicchatprayatnata: ||3|2|7||

na cAzakatpuro dRSTamapi hastazatairdvijam |

balavAnapyavaSTabdhuM saMkalpapuruSaM yathA ||3|2|8||

athAgatya yamaM mRtyurapRcchatsaMzayacchidam |

kimityahaM na zaknomi bhoktumAkAzajaM vibho ||3|2|9||

**yama uvAca |

mRtyo na kiMcicchaktastvameko mArayituM balAt |

mAraNIyasya karmANi tatkartRRNIti netaram ||3|2|10||

tasmAdetasya viprasya mAraNIyasya yatnata: |

karmANy anviSya teSAM tvaM sAhAyyenainamatsyasi ||3|2|11||

ततः स मृत्युर्बभ्राम तत्कर्मान्वेषणादृतः ।

मण्डलानि दिगन्तांश्च सरांसि सरितो दिशः ॥१२॥

vanajaGgalajAlAni zailAnabdhitaTAni ca |

dvIpAntarANyaraNyAni nagarANi purANi ca ||3|2|13||

grAmAnyakhilarASTrANi dezAntargahanAni ca |

evaM bhUmaNDalaM bhrAntvA na kutazcitsa kAnicit ||3|2|14||

tAnyAkAzajakarmANi labdhavAnmRtyurudyata: |

vandhyAputramiva prAjJa: saMkalpAdrimivApara: ||3|2|15||

samapRcchadathAgatya yamaM sarvArthakovidam |

parAyaNaM hi prabhava: saMdeheSvanujIvinAm ||3|2|16||

**mRtyuruvAca |

AkAzajasya karmANi kva sthitAni vada prabho |

**vasiSTha uvAca |

dharmarAjo'tha saMcintya suciraM proktavAnidam ||3|2|17||

**yama uvAca |

AkAzajasya karmANi mRtyo santi na kAnicit |

eSa AkAzajo vipro jAta: khAd eva kevalAt ||3|2|18||

AkAzAdeva yo jAta: sa vyomaivAmalaM bhavet |

sahakArINi no santi na karmaNy asya kAnicit ||3|2|19||

saMbandha: prAktanenAsya manAgapi na karmaNA |

asti vandhyAsutasyeva tathA'jAtAkRteriva ||3|2|20||

kAraNAnAmabhAvena tasmAdAkAzameva sa: |

naitasya pUrvakarmAsti nabhasIva mahAdruma: ||3|2|21||

naitad asyAvazaM cittamabhAvAtpUrvakarmaNAm |

adya tAvadanenAdyaM na kiMcitkarmasaMcitam ||3|2|22||

evam AkAzakozAtmA vizadAkAzarUpiNI |

svakAraNe sthito nitya: kAraNAni na kAnicit ||3|2|23||

prAktanAni na santyasya karmANyadya karoti no |

kiMcidapyevameSo'tra vijJAnAkAzamAtraka: ||3|2|24||

prAnaspando'sya yatkarma lakSyate cAsmadAdibhi: |

dRzyate'smAbhirevaM tanna tvasyAstyatra karmadhI: ||3|2|25||

saMsthitA bhAvayantIva cidrUpaiva parAtpadAt |

bhinnamAkAramAtmIyaM citstambhe zAlabhaJjikA ||3|2|26||

tathaiva paramArthAtsa khAtmabhUta: sthito dvija: |

yathA dravatvaM payasi zUnyatvaM ca yathAmbare ||3|2|27||

spandatvaM ca yathA vAyostathaiSa parame pade |

karmANyadyatanAnyasya saMcitAni na santi hi ||3|2|28||

na pUrvANyeSa teneha na saMsAravazaM gata: |

sahakArikAraNAnAmabhAve ya: prajAyate ||3|2|29||

nAsau svakAraNAdbhinno bhavatItyanubhUyate |

kAraNAnAmabhAvena tasmAdeSa svayaMbhava: ||3|2|30||

kartA na pUrvaM nApyadya kathamAkramyate vada |

yadaiSa kalpanAM buddhyA mRtinAmnIM kariSyati ||3|2|31||

पृथ्व्यादिमानयमहमिति यस्य च निश्चयः ।

स पार्थिवो भवत्याशु ग्रहीतुं स च शक्यते ॥३२॥

pRthvyAdikalanAbhAvAdeSa vipro na rUpavAn |

dRDharajjveva gaganaM grahItuM naiva yujyate ||3|2|33||

**mRtyuruvAca |

bhagavaJjAyate zUnyAtkathaM nAma vadeti me |

pRthvyAdaya: kathaM santi na santi vada vA katham ||3|2|34||

**yama uvAca |

na kadAcana jAto'sau na ca nAsti kadAcana |

dvija: kevalavijJAnabhAmAtraM tattathA sthita: ||3|2|35||

mahApralayasaMpattau na kiMcidavaziSyate |

brahmAste zAntamajaramanantAtmaiva kevalam ||3|2|36||

zUnyaM nityoditaM sUkSmaM nirupAdhi paraM sthitam |

tadA tadanu yenAsya nikaTe'drinibhaM maha: ||3|2|37||

saMvinmAtrasvabhAvatvAddeho'hamiti cetati |

kAkatAlIyavadbhrAntamAkAraM tena pazyati ||3|2|38||

sa eSa brAhmaNastasminsargAdAvambarodare |

nirvikalpazcidAkAzarUpamAsthAya saMsthita: ||3|2|39||

nAsya deho na karmANi na kartRtvaM na vAsanA |

eSa zuddhacidAkAzo vijJAnaghana Atata: ||3|2|40||

prAktanaM vAsanAjAlaM kiMcidasya na vidyate |

kevalaM vyomarUpasya bhArUpasyeva tejasa: ||3|2|41||

vedanAmAtrasaMzAntAvIdRzo'pi na dRzyate |

tasmAdyathA cidAkAzastathA tatpratipattaya: ||3|2|42||

kuta: kilAtra pRthvyAde: kIdRza: saMbhava: katham |

etadAkramaNe mRtyo tasmAnmA yatnavAnbhava ||3|2|43||

grahItuM yujyate vyoma na kadAcana kenacit ||

**vasiSTha uvAca |

zrutvaitadvismito mRtyurjagAma nijamandiram ||3|2|44||

**राम उवाच ।

ब्रह्म*एष कथितो देवस्_त्वया मे प्रपितामह: ।

स्वयंभूर्_अज एक.आत्मा विज्ञान.आत्मा_इति मे मति: ॥३।२।४५॥

**वसिष्ठ उवाच ।

एवम्_एतन्.मया राम ब्रह्म*एष कथितस्_तव ।

विवादम्_अकरोन्_मृत्युर्_यमेन_एतत्_कृते पुरा ॥३।२।४६॥

मन्वन्तरे सर्व.भक्षो यदा मृत्युर्_हरन् प्रजा: ।

बलम्_एत्य्_अब्जज-आक्रान्ताव्_आरम्भम्_अकरोत्_स्वयम् ॥३।२।४७॥

तदा_एव धर्म.राजेन यमेन_आश्व्_अनु.शासित: । यद्_एव क्रियते नित्यम् रतिस्_तत्र_एव जायते ॥३।२।४८॥

ब्रह्मा किल पराकाशवपुर् आक्रम्यते कथम् ।

मनोमात्रम् च संकल्प: पृथ्व्यादिरहिताकृति: ॥३।२।४९॥

यश्_चिद्.व्योम चमत्कार: किल_आकार-अनुभूतिमान् ।

स चिद्.व्योम_एव नो तस्य कारणत्वम् न कार्यता ॥३।२।५०॥

AkAzasphurad AkAra: saMkalpapuruSo yathA |

pRthvyAdirahito bhAti svayaMbhUr bhAsate tathA ||3|2|51||

निर्मले व्योम्नि मुक्त.आलि-संकल्प-स्वप्नयो: पुरम् ।

अ-पृथ्व्य्.आदि यथा भाति स्वयम्.भूर्_भासते तथा ॥३।२।५२॥

न दृश्यम्_अस्ति न द्रष्टा परम.आत्मनि केवलम् ।

स्वयं_चित्ता तथा_अप्य्_एष स्वयम्.भूर्_इति भासते ॥३।२।५३॥

संकल्प-मात्रम् एव_एतन्_मनो ब्रह्म्*अ*इति कथ्यते ।

संकल्प-आकाश-पुरुषो न_अस्य पृथ्व्य्-आदि विद्यते ॥३।२।५४॥

यथा चित्र.कृद्-अन्त:स्था निर्देहा भाति पुत्रिका ।

तथा_एव भासते ब्रह्मा चिद्-आकाश-अच्छ-रञ्जनम् ॥३।२।५५॥

dn3002

आद्यसृष्टिकर्तृवर्णनम् ।

द्वितीयः सर्गः ॥३।२॥

**वसिष्ठ उवाच ।

इदम्_आकाशज-आख्यानम् शृणु श्रवण-भूषणम् ।

उत्पत्त्य्-आख्यम् प्रकरणम् येन राघव बुध्यते ॥३।२।१॥

अस्ति ह्य्_आकाशजो नाम द्विज: परम-धर्मिक: ।

ध्यान-एक-निष्ठ: सततम् प्रजानाम् च हिते रत: ॥३।२।२॥

स चिरम् जीवति यदा तदा मृत्युर्_अचिन्तयत् ।

सर्वाण्य्_एव क्रमेण_अहम् भूतान्य्_अद्मि किल_अक्षय: ॥३।२।३॥

एनम्_आकाशजम् विप्रम् न कस्माद्_भक्षयाम्य्_अहम् ।

अत्र मे कुण्ठिता शक्ति: खड्ग-धारा इव_उपले ॥३।२।४॥

इति संचिन्त्य तम् हन्तुम्_अगच्छत्_तत्-पुरम् तदा ।

त्यजन्त्य्_उद्यमम्_उद्युक्ता न स्व.कर्माणि केचन ॥३।२।५॥

ततस्_तत्-सदनम् यावन्_मृत्यु: प्रविशति स्वयम् ।

तावद्_एनम् दहत्य्_अग्नि: कल्पान्त-ज्वलन-उपम: ॥३।२।६॥

अग्नि-ज्वाला महामालाम् विदार्य_अन्तर्.गतो ह्य्_असौ ।

द्विजम् दृष्ट्वा समादातुम् हस्तेन_ऐच्छत्_प्रयत्नत: ॥३।२।७॥

न च_अशकत्_पुरो दृष्टम्_अपि हस्त-शतैर्_द्विजम् ।

बलवान्_अप्य्_अवष्टब्धुम् संकल्प-पुरुषम् यथा ॥३।२।८॥

अथ_आगत्य यमम् मृत्युर्_अपृच्छत्_संशयच्_छिदम् ।

किम्_इत्य्_अहम् न शक्नोमि भोक्तुम्_आकाशजम् विभो ॥३।२।९॥

**यम उवाच ।

मृत्यो न किंचित्_शक्तः_त्वम्_एक: मारयितुम् बलात् ।

मारणीयस्य कर्माणि तत्-कर्तॄणि_इति न_इतरम् ॥३।२।१०॥

तस्माद्_एतस्य विप्रस्य मारणीयस्य यत्नत: । कर्माण्य्_अन्विष्य तेषाम् त्वम् साहाय्येन_एनम् अत्स्यसि ॥३।२।११॥

तत: स मृत्यु: बभ्राम तत्_कर्म-अन्वेषण-आदृत: ।

मण्डलानि दिगन्तान् च सरांसि सरित: दिश: ॥३।२।१२॥

वन-जन्गल-जालानि शैलान्_अब्धि-तटानि च ।

द्वीप-अन्तराण्य्_अरण्यानि नगराणि पुराणि च ॥३।२।१३॥

ग्रामान्य्_अखिल-राष्ट्राणि देश-अन्तर्-गहनानि च । एवम् भू-मण्डलम् भ्रान्त्वा न कुतश्.चित् स कानिचित् ॥३।२।१४॥

तान्य्_आकाश.ज-कर्माणि लब्धवान्_मृत्युर्_उद्यत: ।

वन्ध्या-पुत्रम्_इव प्राज्ञ: संकल्प-अद्रिम् इव_अपर: ॥३।२।१५॥

तान्य्_आकाश.ज-कर्माणि लब्धवान्_मृत्युर्_उद्यत: । वन्ध्या-पुत्रम्_इव प्राज्ञ: संकल्प-अद्रिम् इव_अपर: ॥३।२।१५॥

समपृच्छद्_अथ_आगत्य यमम् सर्व.अर्थ-कोविदम् । परायणम् हि प्रभव: संदेहेष्व्_अनुजीविनाम् ॥३।२।१६॥

**मृत्युर्_उवाच ।

आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।

**वसिष्ठ उवाच ।

धर्म-राजो_अथ संचिन्त्य सुचिरम् प्रोक्तवान्_इदम् ॥३।२।१७॥

**यम उवाच ।

आकाशजस्य कर्माणि मृत्यो सन्ति न कानिचित् ।

एष आकाशजो विप्रो जात: खाद्_एव केवलात् ॥३।२।१८॥

आकाशाद्_एव यो जात: स व्योम_एव_अमलम् भवेत् ।

सहकारीणि नो सन्ति न कर्मण्य्_अस्य कानिचित् ॥३।२।१९॥

संबन्ध: प्राक्तनेन_अस्य मनाग्_अपि न कर्मणा ।

अस्ति वन्ध्या-सुतस्य_इव तथा_अ.जाताकृतेर्_इव ॥३।२।२०॥

कारणानाम्_अभावेन तस्माद्_आकाशम्_एव स: ।

न_एतस्य पूर्व-कर्म_अस्ति नभसि_इव महा.द्रुम: ॥३।२।२१॥

न_एतद्_अस्यावशम् चित्तम्_अभावात्_पूर्व-कर्मणाम् ।

अद्य तावद्_अनेन_आद्यम् न किंचित्_कर्म-सम्चितम् ॥३।२।२२॥

एवम्_आकाश-कोश-आत्मा विशद-आकाश-रूपिणी ।

स्व.कारणे स्थितो नित्य: कारणानि न कानिचित् ॥३।२।२३॥

प्राक्तनानि न सन्त्य्_अस्य कर्माण्य्_अद्य करोति नो ।

किंचिद्_अप्य्_एवम्_एषो_अत्र विज्ञान-आकाश-मात्रक: ॥३।२।२४॥

प्राण-स्पन्दो_अस्य यत्_कर्म लक्ष्यते च_अस्मद्-आदिभि: ।

दृश्यते_अस्माभिर्_एवम् तन्_न त्व्_अस्य_अस्त्य्_अत्र कर्मधी: ॥३।२।२५॥

संस्थिता भावयन्ति_इव चिद्.रूपा_एव परात्_पदात् । भिन्नम्_आकारम्_आत्मीयम् चित्.स्तम्भे शाल-भञ्जिका ॥३।२।२६॥

तथा_एव परमार्थात्_स ख.आत्म-भूत: स्थितो द्विज: । यथा द्रवत्वम् पयसि शून्यत्वम् च यथा_अम्बरे ॥३।२।२७॥

स्पन्दत्वम् च यथा वायोस्_तथा_एष परमे पदे । कर्माण्य्_अद्यतनान्य्_अस्य संचितानि न सन्ति हि ॥३।२।२८॥

न पूर्वाण्य् एष तेनेह न संसारवशम् गत: । सहकारिकारणानाम् अभावे य: प्रजायते ॥३।२।२९॥

न_असौ स्व*कारणात्_भिन्नः भवति_इति अनुभूयते । कारणानाम्_अभावेन तस्मात्_एषः स्वयं*भवः ॥३०॥

कर्ता न पूर्वम् न_अप्य्_अद्य कथम्_आक्रम्यते वद । यदा_एष कल्पनाम् बुद्ध्या मृति-नाम्नीम् करिष्यति ॥३।२।३१॥

पृथ्वि-आदिमान्_अयम्_अहम्_इति यस्य च निश्चय: ।

स पार्थिव: भवति_आशु ग्रहीतुम् स च शक्यते ॥३।२।३२॥

पृथ्व्य्.आदि-कलना*भावाद् एष विप्रो न रूपवान् । दृढ-रज्ज्वा_इव गगनम् ग्रहीतुम् न_एव युज्यते ॥३।२।३३॥

**मृत्युर् उवाच । भगवञ्_जायते शून्यात्_कथम् नाम वद_इति मे । पृथ्व्य्.आदय: कथम् सन्ति न सन्ति वद वा कथम् ॥३।२।३४॥

**यम उवाच । न कदाचन जातो_असौ न च न_अस्ति कदाचन । द्विज: केवल.विज्ञान-भा=मात्रम् तत् तथा स्थित: ॥३।२।३५॥

महा.प्रलय-संपत्तौ न किम्.चिद्_अवशिष्यते । ब्रह्म*आस्ते शान्तम्_अजरम्_अनन्त-आत्मा_एव केवलम् ॥३।२।३६॥

शून्यम् नित्य-उदितम् सूक्ष्मम् निर्-उपाधि परम् स्थितम् ।

तदा तदनु येन_अस्य निकटे_अद्रि-निभम् मह: ॥३।२।३७॥

संविन्.मात्र-स्वभावत्वाद्_देहो_अहम्_इति चेतति ।

काकतालीयवद्_भ्रान्तम्_आकारम् तेन पश्यति ॥३।२।३८॥

स एष ब्राह्मणस्_तस्मिन्_सर्ग.आदाव्_अम्बर-उदरे । निर्विकल्पश्_चिद्.आकाश-रूपम्_आस्थाय संस्थित: ॥३।२।३९॥

न_अस्य देहो न कर्माणि न कर्तृत्वम् न वासना । एष शुद्ध-चिद्.आकाशो विज्ञान-घन आतत: ॥३।२।४०॥

प्राक्तनम् वासना-जालम् किम्.चिद्_अस्य न विद्यते । केवलम् व्योम-रूपस्य भा-रूपस्य_इव तेजस: ॥३।२।४१॥

वेदना-मात्र-संशान्ताव्_ईदृशो_अपि न दृश्यते । तस्माद्_यथा चिद्.आकाशस्_तथा तत्_प्रतिपत्तय: ॥३।२।४२॥

कुतः किल_अत्र पृथ्वि-आदेः कीदृशः संभवः कथम् । एतत्_आक्रमणे मृत्यो तस्मात्_मा यत्नवान्_भव ॥४३॥

ग्रहीतुम् युज्यते व्योम न कदा.चन केन.चित् ॥

**वसिष्ठ उवाच ।

श्रुत्व_एतद्_विस्मितो मृत्युर्_जगाम निज-मन्दिरम् ॥३।२।४४॥

**राम उवाच ।

ब्रह्मैष कथितो देवस्त्वया मे प्रपितामह: ।

स्वयंभूरज एकात्मा विज्ञानात्मेति मे मति: ॥३।२।४५॥

**वसिष्ठ उवाच ।

एवमेतन्मया राम ब्रह्मैष कथितस्तव ।

विवादमकरोन्मृत्युर्यमेनैतत्कृते पुरा ॥३।२।४६॥

मन्वन्तरे सर्वभक्षो यदा मृत्युर्हरन्प्रजा: ।

बलमेत्यब्जजाक्रान्तावारम्भमकरोत्स्वयम् ॥३।२।४७॥

तदैव धर्मराजेन यमेनाश्वनुशासित: ।

यदेव क्रियते नित्यं रतिस्तत्रैव जायते ॥३।२।४८॥

ब्रह्मा किल पराकाशवपुराक्रम्यते कथम् ।

मनोमात्रं च संकल्प: पृथ्व्यादिरहिताकृति: ॥३।२।४९॥

यश्चिद्व्योम चमत्कार: किलाकारानुभूतिमान् ।

स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता ॥३।२।५०॥

आकाश-स्फुरद् आकार: संकल्प-पुरुषो यथा ।

पृथ्व्य्-आदि=रहितो भाति स्वयम्.भूर्_भासते तथा ॥३।२।५१॥

निर्मले व्योम्नि मुक्तालिसंकल्पस्वप्नयो: पुरम् ।

अपृथ्व्यादि यथा भाति स्वयम्भूर्भासते तथा ॥३।२।५२॥

न दृश्यमस्ति न द्रष्टा परमात्मनि केवलम् ।

स्वयंचित्ता तथाप्येष स्वयम्भूरिति भासते ॥३।२।५३॥

संकल्पमात्रमेवैतन्मनो ब्रह्मेति कथ्यते ।

संकल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते ॥३।२।५४॥

यथा चित्रकृदन्तःस्था निर्देहा भाति पुत्रिका ।

तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम् ॥३।२।५५॥

चिद्व्योमकेवलमनन्तमनादिमध्यं

ब्रह्मेति भाति निजचित्तवशात्स्वयंभू: ।

आकारवानिव पुमानिव वस्तुतस्तु

वन्ध्यातनूज इव तस्य तु नास्ति देह: ॥३।२।५६॥

oॐm

wn3002

आद्यसृष्टिकर्तृवर्णनम् ।

द्वितीयः सर्गः ॥३।२॥

dvitIya: sarga: |

Adya-sRSTi-kartR-varNanam ||3|2|3|2||

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**vasiSTha uvAca |

idamAkAzajAkhyAnam zRNu zravaNabhUSaNam |

utpattyAkhyaM prakaraNaM yena rAghava budhyate ||3|2|1||

**वसिष्ठ उवाच ।

इदम्_आकाशज-आख्यानम् शृणु श्रवण-भूषणम् ।

उत्पत्त्य्-आख्यम् प्रकरणम् येन राघव बुध्यते ॥३।२।१॥

**vasiSTha uvAca |

idam AkAzaja-AkhyAnam zRNu zravaNa-bhUSaNam |

utpatty-Akhyam prakaraNam yena rAghava budhyate ||3|2|1||

zrI-vasiSTha uvAca – VASISHTHA:

zRNu idam AkAzaja-AkhyAnam – Listen to this Story of _AkAza-ja the Space-born — I refer to the brief parables as "Stories", to distinguish them from the longer "Tales". -

zravaNa-bhUSaNam – which is beautiful to hear —

utpatti-Akhyam prakaraNam – in the Instruction called "Outfall" – I prefer this term to "Creation". Think of the word in the sense, "This is how things fell-out", or the ver "befall". -

yena rAghava budhyate – in which you will find awakening.

**sv.1 VASISTHA continued:

**vlm.1 VASISHTHA resumed:--Hear me Ráma; now relate to you the narrative of one Ákásaja or air-born Bráhman, which will be a jewel to your ears, and enable you the better to understand the drift of the book of Genesis.

**vasiSTha uvAca |

idamAkAzajAkhyAnam zRNu zravaNabhUSaNam |

utpattyAkhyaM prakaraNaM yena rAghava budhyate ||3|2|1||

VASISHTHA:

Listen to this delightful Tale

of _AkAza-ja the Space-born,

from the Book "Ut-patti Out-fall",

where you will find awakening. -1-

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asti hyAkAzajo nAma dvija: paramadharmika: |

dhyAnaikaniSTha: satataM prajAnAM ca hite rata: ||3|2|2||

अस्ति ह्य्_आकाशजो नाम द्विज: परम-धर्मिक: ।

ध्यान-एक-निष्ठ: सततम् प्रजानाम् च हिते रत: ॥३।२।२॥

asti hy AkAzajo nAma dvija: parama-dharmika: |

dhyAnaika-niSTha: satatam prajAnAm ca hite rata: ||3|2|2||

**AB. "tad yathA kRtAya vijitAyAdhareya: saMyanti" ity Adi zrutyA hairaNya-garbha-pada-prApaka-saMvarga-vidyAdi-dharme sarva-prajAkRta-dharmANAm antarbhAva-varNanAt parama-dhArmika: | dhyAnam Atma-cintanam tad eka-niSTha: ||3|2|

asti hy AkAzajo nAma – There is someone, called _AkAza-ja the Space-born,

dvija: parama-dharmika: – a twiceborn Brâhmana, master of Dharma

dhyAna-eka-niSTha: satatam – one-pointed in his meditation,

prajAnAm ca hite rata: – inclined to friendship with everyone.

**vlm.2. There lived a Bráhman Ákásaja by name, who sat always reclined in his meditation, and was ever inclined to the doing of good to all creatures.

**sv.2 There is a holy man named Akasaja (lit. born of space). He is in constant meditation and has the welfare of all at heart.

asti hyAkAzajo nAma dvija: paramadharmika: |

dhyAnaikaniSTha: satataM prajAnAM ca hite rata: ||3|2|2||

There was a Brâhmana known as

_AkAza-ja the Space-born, who

was dharmic in his conduct, and

ever the friend of everyone. -2-

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sa ciraM jIvati yadA tadA mRtyuracintayat |

sarvANyeva krameNAhaM bhUtAnyadmi kilAkSaya: ||3|2|3||

स चिरम् जीवति यदा तदा मृत्युर्_अचिन्तयत् ।

सर्वाण्य्_एव क्रमेण_अहम् भूतान्य्_अद्मि किल_अक्षय: ॥३।२।३॥

sa ciram jIvati yadA tadA mRtyur acintayat |

sarvANy eva krameNAham bhUtAny admi kilAkSaya: ||3|2|3||

sa ciram jIvati yadA – When he lived a long time —

tadA mRtyur acintayat – then Death began to think about him —

krameNa kila aham akSaya: admi – "Eventually I the imperishable eat —

sarvANy bhUtAny eva – "all these beings —

**vlm.3. Finding him long-lived, Death thought within himself saying:--It is I alone that am imperishable, and devour all things one by one.

**sv.3 3-5 He had lived for a long time, when death desired to devour him.

sa ciraM jIvati yadA tadA mRtyuracintayat |

sarvANyeva krameNAhaM bhUtAnyadmi kilAkSaya: ||3|2|3||

When he had lived for a long time, Death began to think about him:

"Imperishable, I devour eventually all these beings. -3-

When he had lived for a long time, Death began to think about him:

"I am imperishable, I devour eventually all these beings. -3-

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enamAkAzajaM vipraM na kasmAdbhakSayAmyaham |

atra me kuNThitA zakti: khaDgadhArA ivopale ||3|2|4||

एनम्_आकाशजम् विप्रम् न कस्माद्_भक्षयाम्य्_अहम् ।

अत्र मे कुण्ठिता शक्ति: खड्ग-धारा इव_उपले ॥३।२।४॥

enam AkAzajam vipram na kasmAd bhakSayAmy aham |

atra me kuNThitA zakti: khaDga-dhArA ivopale ||3|2|4||

enam AkAzajam vipram – This Brâhmana _AkAza-ja — na kasmAd bhakSayAmy aham – why may I not devour him? — atra me kuNThitA zakti: – here my power is dulled — khaDga-dhArA iva upale – like a sword striking a stone —

**vlm.4. How is it that I cannot cram myself with this air-born,

wherein I find my teeth as blunt in him, as the edge of a

sword is put to the bluff by the solid rock.

**sv.4 3-5 He had lived for a long time, when death desired to devour him.

enamAkAzajaM vipraM na kasmAdbhakSayAmyaham |

atra me kuNThitA zakti: khaDgadhArA ivopale ||3|2|4||

This Brâhmana _AkAza-ja, why may I not devour him?

But all my powers are somehow dulled, like a sword trying to cut stone." -4-

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iti saMcintya taM hantumagacchattatpuraM tadA |

tyajantyudyamamudyuktA na svakarmANi kecana ||3|2|5||

iti saMcintya tam hantum agacchat tat-puram tadA |

tyajanty udyamam udyuktA na svakarmANi kecana ||3|2|5||

iti saMcintya – Thus considering –

tam hantum – to kill him —

agacchat tat-puram tadA – he went to that city then. —

udyuktA: – those who strive —

na tyajanti udyamam – do not forsake their striving —

svakarmANi kecana – such being their own karma —

AB. tatpuram meru-madhye prasiddham | satyaloke mRtyor apravezAt inaccessibility | udyuktA udyoga-yuktA: samarthA: ||3|2|

**vlm.5. So saying, he proceeded to the abode of the Bráhman, intent upon making an end of him; for who is of so dull a nature as is not alert in his practice.

**sv.5 3-5 He had lived for a long time, when death desired to devour him.

iti saMcintya taM hantumagacchattatpuraM tadA |

tyajantyudyamamudyuktA na svakarmANi kecana ||3|2|5||

And so, considering just how to kill him, Death continued to his city: for those who have a goal pursue it: such is their karma. -5-

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tatas tatsadanaM yAvanmRtyu: pravizati svayam |

tAvadenaM dahatyagni: kalpAntajvalanopama: ||3|2|6||

tatas tat-sadanam yAvan mRtyu: pravizati svayam |

tAvad enam dahaty agni: kalpAnta-jvalanopama: ||3|2|6||

samAdhi-vighAtaka-pratirodhAya pUrvam eva brahmaNA prAkAratayA saMkalpito 'gni: | enam mRtyum ||3|2|

tatas tat-sadanam yAvan – But then, into that house, insofar — mRtyu: pravizati svayam – Death entered alone — tAvad enam dahati agni: – just so fire burns him — kalpAnta-jvalana-upama: – like the Doomsday Fire —

6. But as he was about to enter the house, he was opposed by a

gorgeous flame of fire, like the conflagration of final destruction

on the last day of the dissolution of the world[. missing]

**sv.6 When death approached him, it had to struggle with a fierce fire that protected the holy man.

tatas tatsadanaM yAvanmRtyu: pravizati svayam |

tAvadenaM dahatyagni: kalpAntajvalanopama: ||3|2|6||

But then, when Death tried to enter his dwelling, step by step he was burned by a flame like Doomsday Fire. 6

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agnijvAlA mahAmAlAM vidAryAntargato hyasau |

dvijaM dRSTvA samAdAtuM hastenaicchatprayatnata: ||3|2|7||

agni-jvAlA mahAmAlAm vidAryAntargato hy asau |

dvijam dRSTvA samAdAtum hastenaicchat prayatnata: ||3|2|7||

vidArya-antargata: – penetrating and entering — mahA-mAlAm agni-jvAlA – the great ring of fiery flame — dRSTvA hi asau dvijaM– seeing that twiceborn — ecchat prayatnata: – tried strenuously — sam-A-dAtum hastena – to grasp him with his hand

**vlm.7. He pierced the ambient flame and entered the dwelling, where seeing the Bráhman before him, he stretched his hand to lay hold on him with all avidity[. missing]

**sv.7 7-8 Even after fending this off, death was unable to touch him!

agnijvAlA mahAmAlAM vidAryAntargato hyasau |

dvijaM dRSTvA samAdAtuM hastenaicchatprayatnata: ||3|2|7||

He broke into that mighty ring of fire, where he saw the twiceborn Brâhmana, and he struggled hard, trying to catch him in his hand. 7

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na cAzakat puro dRSTam api hasta-zatair dvijam |

balavAn apy avaSTabdhum saMkalpa-puruSam yathA ||3|2|8||

na ca azakat – but he was not able

pura: dRSTam api – though seen in front of him

hasta-zatai: – with a hundred hands

avaSTabdhum dvijam – to get hold of the Brâhmana

yathA balavAn api – as a muscleman

saMkalpa-puruSam – a conceptual/thinking person.

**vlm.8. He was unable even with his hundred hands (i.e. with all his might) to grasp the Bráhman, as it is impossible for the strongest to withstand the resolute man in his wonted course.

**sv.8 7-8 Even after fending this off, death was unable to touch him!

na cAzakatpuro dRSTamapi hastazatairdvijam |

balavAnapyavaSTabdhuM saMkalpapuruSaM yathA ||3|2|8||

But even with a hundred hands he could not grasp the Brâhmana before him, as a muscleman cannot grasp a thinking person. -8-

````y3002.009

athAgatya yamaM mRtyurapRcchatsaMzayacchidam |

kimityahaM na zaknomi bhoktumAkAzajaM vibho ||3|2|9||

athAgatya yamam mRtyur apRcchat saMzayac chidam |

kim ity aham na zaknomi bhoktum AkAzajam vibho ||3|2|9||

atha Agatya yamam mRtyur – And so Death approached Yama —

apRcchat saMzayat-chidam – asking doubt-breaking resolution of his problem —

kim ity aham na zaknomi – How is it that I cannot –

bhoktum AkAzajam vibho – devour _AkAza-ja, milord? —

**vlm.9. He then had recourse to Yama--his lord to clear his doubt, and to learn why he could not devour the air-born (being).

**sv.9 Bewildered by this extraordinary and unprecedented event, death went to the lord Yama who presides over the destinies of mortals and questioned him: "Pray, Lord, tell me why it is that I am unable to grasp him. "

athAgatya yamaM mRtyurapRcchatsaMzayacchidam |

kimityahaM na zaknomi bhoktumAkAzajaM vibho ||3|2|9||

So Death approached his lord Yama for an answer to his problem:

"How can it be that I cannot devour _AkAza-ja, milord?" -9-

`y3002.010

**यम उवाच ।

मृत्यो न किंचिच्छक्तस्त्वमेको मारयितुं बलात् ।

मारणीयस्य कर्माणि तत्कर्तॄणीति नेतरम् ॥१०॥

**यम उवाच ।

मृत्यो न किंचित्_शक्तः_त्वम्_एकः मारयितुम् बलात् ।

मारणीयस्य कर्माणि तत्-कर्तॄणि_इति न_इतरम् ॥१०॥

**yama uvAca |

mRtyo na kiMcit_zaktaH_tvam_eka: mArayitum balAt |

mAraNIyasya karmANi tat-kartRRNi_iti na_itaram ||3|2|10||

**यम उवाच - YAMA: = मृत्यो - O Death, =

न किंचित्_शक्तः_त्वम् - you are not anyhow able =

एकः मारयितुम् बलात् - alone to kill by your strength =

मारणीयस्य - those due-to-die. =

कर्माणि तत्-कर्तॄणि_इति न_इतरम् - (Their) karmas are the cause of that, not otherwise. -10-

**vwv.1036/3.2.10. Death! You alone are not competent even a little to kill (a person) forcibly. For a person who must be killed, (his) actions are the ones which perform that (function). It is so; not (something) other than that.

**vlm.10. Yama replied saying:--Death, trust not too far thy own might, that makes thee mighty to destroy the living, It is the act of the dying person that is the chief cause of his death and naught otherwise.

**sv.10 Yama answered: "In fact, O death, you do not really kill anyone! Death is really caused by one's own karma (the fruition of one's own action).

**AB. eko asahAya: alone tatkartRRNI mAraNa-kartRRNi | iti etasmAn na netarattvAd ashaktau kAraNam iti zeSa: ||3|2|

**yama uvAca |

mRtyo na kiMcicchaktastvameko mArayituM balAt |

mAraNIyasya karmANi tatkartRRNIti netaram ||3|2|10||

**यम उवाच । मृत्यो न किंचित्_शक्तः_त्वम्_एकः मारयितुम् बलात् । मारणीयस्य कर्माणि तत्-कर्तॄणि_इति न_इतरम् ॥१०॥

Death, you have not the competence to kill anyone by yourself;

Those who are due-to-die die from their own karma, not otherwise.

-10-

y3002.011

तस्मादेतस्य विप्रस्य मारणीयस्य यत्नत: ।

कर्माण्य् अन्विष्य तेषां त्वं साहाय्येनैनमत्स्यसि ॥३।२।११॥

तस्माद्_एतस्य विप्रस्य मारणीयस्य यत्नत: ।

कर्माण्य्_अन्विष्य तेषाम् त्वम् साहाय्येन_एनम् अत्स्यसि ॥३।२।११॥

tasmAd_etasya viprasya mAraNIyasya yatnata: |

karmANy_anviSya teSAm tvam sAhAyyena_enam atsyasi ||3|2|11||

tasmAT etasya viprasya ## Therefore of this learned man ##

mAraNIyasya ## who is to die, ##

yatna.tas ## with effort ##

karmANi anviSya ## go-after those karmas ##

teSAm tvam sAhAyyena enam atsyasi ## with the help of those, you will eat him. -11- ##

**vlm.11. Therefore do thou be diligent to find out the acts of the person thou intendest to kill; because it is by their assistance only that thou canst seize thy prey.

**AS. So look for the Karmas of this Brahmin with effort (yatnataH) that is destined to be killed (mAraNIyasya), with their help you will eat him!

Death, if you are so eager to devour this learned man, you must

seek out his spoor with care, his traces of karma. Then you can eat. -11-

tasmAdetasya viprasya mAraNIyasya yatnata: |

karmANy anviSya teSAM tvaM sAhAyyenainamatsyasi ||3|2|11||

तस्माद्_एतस्य विप्रस्य मारणीयस्य यत्नत: । कर्माण्य्_अन्विष्य तेषाम् त्वम् साहाय्येन_एनम् अत्स्यसि ॥३।२।११॥

So, if you wish this twiceborn man to die, let this be your effort: find his karmas, go-after them, and with their help, you will eat him.

-11-

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ततः स मृत्युर्बभ्राम तत्कर्मान्वेषणादृतः ।

मण्डलानि दिगन्तांश्च सरांसि सरितो दिशः ॥१२॥

ततः स मृत्युः बभ्राम तत्_कर्म-अन्वेषण-आदृतः ।

मण्डलानि दिगन्तान् च सरांसि सरितः दिशः ॥१२॥

tata: sa mRtyu: babhrAma tat_karma-anveSaNa-AdRta: |

maNDalAni digantAn ca sarAMsi sarita: diza: ||3|2|12||

ततः स मृत्युः बभ्राम - And so Death began wandering =

तत्_कर्म-अन्वेषण-आदृतः - intently seeking that Karma =

मण्डलानि दिगन्तान् च - cities and desarts – (a too-little used term for any deserted place, not just a "desert"; lit. "directions-end"). =

सरांसि सरितः दिशः - lakes and rivers, in every quarter. -12- -१२-

jd#>iS —> #anviS —> #anveSaNa - f(आ)n. seeking for , searching , investigating.

jd#>dR —> #AdR —> #AdRta -adj.- attentive, careful, zealous, diligent, R.&c.; respected, honoured, worshipped, Katha1s. &c.

**vlm.12. Hereupon Death betook himself gladly to wander about in all places under the horizon. He roved over the habitable parts, as also throughout the lacual and fluvial districts.

**sv.12 11-14 Hence, discover this man's fatal karma."

And so Death began wandering,

intent upon his karma-hunt,

through cities and desarts, lakes and rivers to the ends of the earth;

-12-

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vana-jangala-jAlAni shailAn abdhitaTAni ca |

dvIpAntarANy araNyAni nagarANi purANi ca ||3|2|13||

vana-jangala-jAlAni – forests and jungle swamps,

zailAn abdhitaTAni ca – mountains and ocean shores,

dvIpAntarANy araNyAni – and other continents, forests,

nagarANi purANi ca – cities and towns.

**vlm.13. He traversed the forests and jungles, marshy and rocky grounds and maritime coasts, and passed to foreign. lands and islands, and pried through their wildernesses, cities and towns.

**sv.13 11-14 Hence, discover this man's fatal karma."

through great forests and jungle swamps,

mountains and distant ocean shores

on other continents, forests,

mighty cities and little towns. -13-

vanajaGgalajAlAni zailAnabdhitaTAni ca |

dvIpAntarANyaraNyAni nagarANi purANi ca ||3|2|13||

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ग्रामान्यखिलराष्ट्राणि देशान्तर्गहनानि च ।

एवं भूमण्डलं भ्रान्त्वा न कुतश्चित्स कानिचित् ॥३।२।१४॥

ग्रामान्य्_अखिल-राष्ट्राणि देश-अन्तर्-गहनानि च ।

एवम् भू-मण्डलम् भ्रान्त्वा न कुतश्.चित् स कानिचित् ॥३।२।१४॥

grAmAny_akhila-rASTrANi deza-antar-gahanAni ca |

evam bhU-maNDalam bhrAntvA na kutaz.cit sa kAnicit ||3|2|14||

grAmAni – Villages

akhila-rASTrANi – whole kingdoms

deza-antar-gahanAni ca – and remote places

evam bhU-maNDalam bhrAntvA – thus wandering throughout the earth

na kutazcit sa kAnicit – nowhere a trace of him.

**vlm.14. He searched through kingdoms and countries, villages and deserts; and surveyed the whole earth to find out some act of the Bràhman in any part of it.

**sv.14 11-14 Hence, discover this man's fatal karma."

grAmAnyakhilarASTrANi dezAntargahanAni ca |

evaM bhUmaNDalaM bhrAntvA na kutazcitsa kAnicit ||3|2|14||

ग्रामान्य्_अखिल-राष्ट्राणि देश-अन्तर्-गहनानि च । एवम् भू-मण्डलम् भ्रान्त्वा न कुतश्.चित् स कानिचित् ॥३।२।१४॥

He searched through villages, entire

kingdoms, and wildernesses. But,

thus wandering throughout the earth,

he nowhere found a trace of him.

-14-

y3002.015

तान्याकाशजकर्माणि लब्धवान्मृत्युरुद्यत: ।

वन्ध्यापुत्रमिव प्राज्ञ: संकल्पाद्रिमिवापर: ॥३।२।१५॥

तान्य्_आकाश.ज-कर्माणि लब्धवान्_मृत्युर्_उद्यत: ।

वन्ध्या-पुत्रम्_इव प्राज्ञ: संकल्प-अद्रिम् इव_अपर: ॥३।२।१५॥

tAny_AkAza.ja-karmANi labdhavAn_mRtyur_udyata: |

vandhyA-putram_iva prAjJa: saMkalpa-adrim iva_apara: ||3|2|15||

tAni AkAzaja-karmANi ## Those SpaceBorn karmas ##

labdhavAn mRtyur udyata: ## which Death had come eager to find ##

vandhyA-putram iva ## like the son of a barren mother ##

prAjJa: ## an intelligent ##

saMkalpa-adrim iva ## like a conceptual/imaginary mountain ##

apara: ## otherwise. -15- ##

**vlm.15. At last Death with all his search and effort, came to find the acts of the air-born Bráhman, to be as nil as the offspring of a barren woman; and his mind as transfixed (in meditation) as if it were a rock.

**sv.15-16 Even as no one can find the whereabouts of a barren woman's son, death could not discover the holy man's karma anywhere in the world. He reported this to Yama.

**AB. labdhavAn [upalabdhavAn] apara: saMkalpayitur anya: puruSa: ||3|2|

(na kutracit na kAnicit)...

**AS: Here is the true translation where the "not" is to be borrowed from verse 14 [na kutazcit sa kAnicit]. This is a contined sentence. • Death did not find (na labdhavAn) any Karmas (kAnicit) anywhere (kutazcit) of _AkAza-ja (AkAzajasya) , despite his efforts (udyataH), like a wise man looking for the son of a barren woman or like another one (aparaH) looking for a conceptual mountain (saMkalpAdrim).

**sv.15 15-17 Even as no one can find the whereabouts of a barren woman's son, death could not discover the holy man's karma anywhere in the world. He reported this to Yama.

tAnyAkAzajakarmANi labdhavAnmRtyurudyata: |

vandhyAputramiva prAjJa: saMkalpAdrimivApara: ||3|2|15||

तान्य्_आकाश.ज-कर्माणि लब्धवान्_मृत्युर्_उद्यत: । वन्ध्या-पुत्रम्_इव प्राज्ञ: संकल्प-अद्रिम् इव_अपर: ॥३।२।१५॥

Those Space.born karmas which Death had was so eager to find

were like the son of a barren mother,

or an otherwise intelligent person looking.for an imaginary mountain.

-15-

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समपृच्छदथागत्य यमं सर्वार्थकोविदम् ।

परायणं हि प्रभव: संदेहेष्वनुजीविनाम् ॥३।२।१६॥

समपृच्छद्_अथ_आगत्य यमम् सर्व.अर्थ-कोविदम् ।

परायणम् हि प्रभव: संदेहेष्व्_अनुजीविनाम् ॥३।२।१६॥

samapRcchad_atha_Agatya yamam sarva.artha-kovidam |

parAyaNam hi prabhava: saMdeheSv_anujIvinAm ||3|2|16||

samapRcchad atha Agatya – And so he came with questions

yamam sarva-artha-kovidam – Yama the all-purpose-clever

parAyaNam hi prabhava: – looking for instruction from his master

saMdeheSu – with his doubts

anujIvinAm – like a servant.

**vlm.16. He then returned from his reconnoitering to his all-knowing master Yama, and besought his advice, as servants do in matters of doubt and difficulty (how to proceed).

**sv.16 15-17 Even as no one can find the whereabouts of a barren woman's son, death could not discover the holy man's karma anywhere in the world. He reported this to Yama.

samapRcchadathAgatya yamaM sarvArthakovidam |

parAyaNaM hi prabhava: saMdeheSvanujIvinAm ||3|2|16||

समपृच्छद्_अथ_आगत्य यमम् सर्व.अर्थ-कोविदम् । परायणम् हि प्रभव: संदेहेष्व्_अनुजीविनाम् ॥३।२।१६॥

At last he came with questions to

Yama, the master of all arts,

seeking his master's answer to

his problems, a faithful servant. -16-

y3002.017

**मृत्युरुवाच ।

आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।

**वसिष्ठ उवाच ।

धर्मराजोऽथ संचिन्त्य सुचिरं प्रोक्तवानिदम् ॥३।२।१७॥

**मृत्युर्_उवाच ।

आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।

**वसिष्ठ उवाच ।

धर्म-राजो_अथ संचिन्त्य सुचिरम् प्रोक्तवान्_इदम् ॥३।२।१७॥

**mRtyur_uvAca |

AkAzajasya karmANi kva sthitAni vada prabho |

**vasiSTha uvAca |

dharma-rAjo_atha saMcintya suciram proktavAn_idam ||3|2|17||

mRtyur uvAca | DEATH:

AkAzajasya karmANi – The karmas of Space-born

kva sthitAni vada prabho – where are they found, tell me, lord

**vasiSTha uvAca | VASISHTHA:

dharma-rAjo atha saMcintya – The Dharma-King then considered

suciram proktavAn idam – and after a while made this response.

**vlm.17. Death addressed him saying:--"Tell me my lord, where the acts of the air-born Brahman are to be found;" to which Yama after a long head-work, replied as follows.

**sv.17 15-17 Even as no one can find the whereabouts of a barren woman's son, death could not discover the holy man's karma anywhere in the world. He reported this to Yama.

**mRtyuruvAca |

AkAzajasya karmANi kva sthitAni vada prabho |

**vasiSTha uvAca |

dharmarAjo'tha saMcintya suciraM proktavAnidam ||3|2|17||

**मृत्युर्_उवाच ।

आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।

**वसिष्ठ उवाच ।

धर्म-राजो_अथ संचिन्त्य सुचिरम् प्रोक्तवान्_इदम् ॥३।२।१७॥

**DEATH:

Tell me, Lord, where are the karmas of AkAza-ja the Space-born?

**vasiSTha said:

The dharma-King considered, and after a while made this response:

-17-

````y3002.018

**yama uvAca |

AkAzajasya karmANi mRtyo santi na kAnicit |

eSa AkAzajo vipro jAta: khAd eva kevalAt ||3|2|18||

**yama uvAca |

AkAzajasya karmANi mRtyo santi na kAnicit |

eSa AkAzajo vipro jAta: khAd eva kevalAt ||3|2|18||

yama uvAca – YAMA: —

AkAzajasya karmANi – The karmas of _AkAza-ja the SpaceBorn —

mRtyo santi na kAnicit – O Death, are not anything at all —

eSa AkAzaja: vipra: – this learned _AkAza-ja the SpaceBorn —

jAta: khAd eva kevalAt – is born entirely from Kha Space —

[A NOTE ON SPACE AND SKY: The popular Sanskrit literature does not distinguish these terms clearly, and YV often reflects this in its Tales. In the philosophical parts, <AkAza> always has the sense of "Space" (with a capital letter) or "void". ¶ A non-scholar hearing this Tale, however, would probably hear "_AkAza-ja" as "Sky-born". But we are hearing it through young Rama's ears, and he is smart enough to catch the double sense of the word. Hence I translate the name as SpaceBorn. ¶ The term <kha> is even more ambiguous. Sometimes it will be translated as "space" (with a small initial letter), and sometimes "sky", according to context. <gagana> is usually "sky"; but in the wonderul Tale of Queen Lila (which might be called the first science-fiction story), soon to come, it will often mean "space". jd ].

**sv.18 Yama said: "O death, this holy man Akasaja was truly born of space and has no karma at all.

**vlm.18. Know, O Death! that this air-born seer has no acts whatever for as he is born of empty air so his doings are all null and void. (i.e. the bodiless spirit or mind is devoid of acts requiring physical means and appliances).

AkAzajasya karmANi mRtyo santi na kAnicit |

eSa AkAzajo vipro jAta: khAd eva kevalAt ||3|2|18||

YAMA:

The karmas of _AkAza-ja

the SpaceBorn are not anything

at all, O Death. This learned man

is born entirely from Space. -18-

yama uvAca |

````y3002.019

AkAzAdeva yo jAta: sa vyomaivAmalaM bhavet |

sahakArINi no santi na karmaNy asya kAnicit ||3|2|19||

AkAzAd eva yo jAta: sa vyomaivAmalam bhavet |

sahakArINi no santi na karmaNy asya kAnicit ||3|2|19||

**AB. saha-kAriNi karmANy adyatanAni ...

AkAzAd eva ya: jAta: – One who is born only from Space

sa vyoma eva amalam bhavet – he becomes like the clear sky

saha-kArINi na-u santi – not connected with any action

na karmaNi asya kAnicit – there are no karmas for him at all.

**vlm.19. Who is born, of air, is as pure as air itself, and has no combination or acts like all embodied (beings).

**sv.19 He is as pure as space. Hence he has incurred no karma which can help you grasp him or devour him.

AkAzAdeva yo jAta: sa vyomaivAmalaM bhavet |

sahakArINi no santi na karmaNy asya kAnicit ||3|2|19||

One who is born only from Space

becomes like the unclouded sky:

not connected with action, there

are are no karmas for him at all. -19-

````y3002.020

saMbandha: prAktanenAsya manAgapi na karmaNA |

asti vandhyAsutasyeva tathA'jAtAkRteriva ||3|2|20||

saMbandha: prAktanenAsya manAg api na karmaNA |

asti vandhyAsutasyeva tathA'jAtAkRter iva ||3|2|20||

asya saMbandha: – his relationship, connection

prAktanena – with the past

manAg api na karmaNA – is not at all by karma.

asti vandhyA-sutasya iva – He is like the son of a barren woman;

tathA ajAta-AkRte: iva – so his form is like the unborn.

**vlm.20. He has no relation with acts of his prior existence. He is nil as the chill of an unprolific woman, and as one unborn, uncreated and unbegotten.

**sv.20 Even as a barren woman's son, this holy man is not born. He had no 'previous birth' karma either;

saMbandha: prAktanenAsya manAgapi na karmaNA |

asti vandhyAsutasyeva tathA'jAtAkRteriva ||3|2|20||

He has no connection at all to past events through his karma. Like the son of a sterile woman, he is said to be unborn. 20

````y3002.021

kAraNAnAmabhAvena tasmAdAkAzameva sa: |

naitasya pUrvakarmAsti nabhasIva mahAdruma: ||3|2|21||

kAraNAnAm abhAvena tasmAd AkAzam eva sa: |

naitasya pUrva-karmAsti nabhasIva mahAdruma: ||3|2|21||

**AB. kAraNAnAm avidyAdInAm nirvikArasya vikAra-hetunAm vA | tasmAd vikArAyogAt

kAraNAnAm abhAvena – With the absence of causes

tasmAd AkAzam eva sa: therefore he is void Space

na etasya pUrva-karma asti – there is no prior karma for him –

nabhasi iva mahA-druma: – like a great tree in the sky —

**vlm.21. Want of causes has made him a pure vacuous being, and the privation of priorities has made him as nil as an etherial arbor.

**sv.21 21-23 and therefore he has no mind — hence he has not even committed a mental action which could bring him within your reach.

kAraNAnAmabhAvena tasmAdAkAzameva sa: |

naitasya pUrvakarmAsti nabhasIva mahAdruma: ||3|2|21||

Because of the absence of cause, therefore he is like empty Space: there is no prior karma for him, like a tree seen in the sky. -21-

`y3002.022

naitad asyAvazaM cittamabhAvAtpUrvakarmaNAm |

adya tAvadanenAdyaM na kiMcitkarmasaMcitam ||3|2|22||

na_etad asya_avazam cittam abhAvAt pUrvakarmaNAm |

adya tAvad anenAdyam na kiMcit karmasaMcitam ||3|2|22||

na etad asya – not of him –

avazam cittam – unrestrained Chitta – his Affective mind is not running loose -

abhAvAt pUrva karmaNAm – because-of the absence of prior karmas —

adya tAvad – now thus far —

anena Adyam – by him to be eaten — a play on Adya primal, from the beginning -

na kiMcit karma saMcitam – no accumulated karma whatever.

**sv.22 21-23 and therefore he has no mind — hence he has not even committed a mental action which could bring him within your reach.

**vlm.22. His mind is not rallied as those of others, by reason of the privation of his former acts; nor is there any such art of his present state, whereby he may become a morsel to death.

naitad asyAvazaM cittamabhAvAtpUrvakarmaNAm |

adya tAvadanenAdyaM na kiMcitkarmasaMcitam ||3|2|22||

Because his citta Affection has been restrained,

therefore he lacks accumlated past karmas:

without them, he's no food for you.

-22-

````y3002.023

evam AkAzakozAtmA vizadAkAzarUpiNI |

svakAraNe sthito nitya: kAraNAni na kAnicit ||3|2|23||

evam AkAza-koza-AtmA – Thus the Self sheathed in Space

vizada-AkAza-rUpiNI – pure-Space-Form

svakAraNe sthito nitya: – always situate in self-cause

kAraNAni na kAnicit – no causes whatever —

**vlm.23. Such is the soul seated in the sheath of vacuity, and remaining for as the simple form of its own causality [Sanskrit:], and not guided by any extraneous causation whatever.

**sv.23 21-23 and therefore he has no mind — hence he has not even committed a mental action which could bring him within your reach.

Such is the Space-embodied Self: its form is clear Âkasha Space; always resting as its own cause, it has no other cause at all. -23-

evam AkAzakozAtmA vizadAkAzarUpiNI |

svakAraNe sthito nitya: kAraNAni na kAnicit ||3|2|23||

````y3002.024

prAktanAni na santyasya karmANyadya karoti no |

kiMcidapyevameSo'tra vijJAnAkAzamAtraka: ||3|2|24||

prAktanAni na santy asya karmANy adya karoti no |

kiMcid apy evam eSo'tra vijJAnAkAza-mAtraka: ||3|2|24||

prAktanAni na santi asya – Prior causes are not for him

karmANi adya karoti na-u – present karmas he does not commit

kiMcid api evam eSa: atra – whatever he may be here

vijJAna-AkAza-mAtraka: – is only understanding-space.

**vwv.1092/3.2.24a. There are no previous karman-s (or actions to fructify) for him, nor does he do any (such) actions now (that may bind him).

**vlm.24. It has no prior deed, nor does it do any thing at present; (i.e. neither led by predestination, nor actuated by present efforts): but continues as something in the shape of aeriform intelligence.

**sv.24 He is nothing but a mass of intelligence.

Since there's no prior cause for him, he makes no further karmas now. Whatever else he may appear, he is only Awareness-Space. -24-

prAktanAni na santyasya karmANyadya karoti no |

kiMcidapyevameSo'tra vijJAnAkAzamAtraka: ||3|2|24||

````y3002.025

prAnaspando'sya yatkarma lakSyate cAsmadAdibhi: |

dRzyate'smAbhirevaM tanna tvasyAstyatra karmadhI: ||3|2|25||

prANa-spando 'sya yat karma lakSyate cAsmad-Adibhi: |

dRzyate 'smAbhir evam tan na tv asyAsty atra karmadhI: ||3|2|25||

prANa-spanda: asya yat karma – what has Spanda Vibration of the Prana air has Karma

lakSyate ca asmad Adibhi: – so it seems to us and others

dRzyate asmAbhi: evam tan – but this one who is seen by us

na tu asya asti atra karma-dhI: – for him there is no notion of Karma.

**vwv.1095/3.2.25. The movement of vital energy (or physical activity) of this Brahmâ which is perceived as action by people like us, is (only) seen thus (mistakenly) by us. But, in this respect, there is no idea of action on his part.

**sv.25 He appears to be a living being only in our eyes; in him there does not exist any such notion as can give rise to karma.

**vlm.25. Our inference of the actions of breathing and motion by the agency of the soul, is a mere supposition; because the soul is devoid of every thought of or tendency to action.

prAnaspando'sya yatkarma lakSyate cAsmadAdibhi: |

dRzyate'smAbhirevaM tanna tvasyAstyatra karmadhI: ||3|2|25||

They say it is vibration of the Prana air in the living

that makes Karma. But here we have no notion of karmas at all. -25-

y3002.026

संस्थिता भावयन्तीव चिद्रूपैव परात्पदात् ।

भिन्नमाकारमात्मीयं चित्स्तम्भे शालभञ्जिका ॥३।२।२६॥

संस्थिता भावयन्ति_इव चिद्.रूपा_एव परात्_पदात् ।

भिन्नम्_आकारम्_आत्मीयम् चित्.स्तम्भे शाल-भञ्जिका ॥३।२।२६॥

saMsthitA bhAvayanti_iva cid.rUpA_eva parAt_padAt |

bhinnam_AkAram_AtmIyam cit.stambhe zAla-bhaJjikA ||3|2|26||

ABComm. katham tarhi tasya dehAdidhIs tAm Aha—-saMsthitaiti | citstambhe cidrUpA eva shAla-bhaJjikA pratimA AtmIyam bhinnam cid-vilakSaNam AkAram bhAvayantI iva sthitA | tathA ca bhAvanA-mAtra-rUpam tatra vAstavam iti asya dhIrati artha: ||3|2|

saMsthitA bhAvayanti iva – they are established as experience —

cid-rUpA eva parAtpadAt – a form of Chit, inseparable from it —

bhinnam AkAram AtmIyam – the unique carved form —

cit stambhe – in a Chit-pillar —

zAla-bhaJjikA – dividing a room —

**sv.26 Consciousness is reflected in consciousness; and the reflection assumes independence!

**vlm.26. It sits meditating on itself as inseparable from the Supreme Intelligence, just as the images (in painting and statuary), are inseparable from the mind of the painter and sculptor.

**AS. I would continue this as the description of the karmadhI: - his intent to perform Karma. His Karma tendencies are pure Chit (cidrUpA saMsthitA) manifesting various forms like carvings on the Chit pillar. In other words, all the apparent variations are illusory.

**sv.26 26-28 Consciousness is reflected in consciousness; and the reflection assumes independence!

saMsthitA bhAvayantIva cidrUpaiva parAtpadAt |

bhinnamAkAramAtmIyaM citstambhe zAlabhaJjikA ||3|2|26||

संस्थिता भावयन्ति_इव चिद्.रूपा_एव परात्_पदात् । भिन्नम्_आकारम्_आत्मीयम् चित्.स्तम्भे शाल-भञ्जिका ॥३।२।२६॥

He is a form of Consciousness established as experience,

just as a carved pillar reflects the consciousness of the carver.

-26-

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तथैव परमार्थात्स खात्मभूत: स्थितो द्विज: ।

यथा द्रवत्वं पयसि शून्यत्वं च यथाम्बरे ॥३।२।२७॥

तथा_एव परमार्थात्_स ख.आत्म-भूत: स्थितो द्विज: ।

यथा द्रवत्वम् पयसि शून्यत्वम् च यथा_अम्बरे ॥३।२।२७॥

tathA_eva paramArthAt_sa kha.Atma-bhUta: sthito dvija: |

yathA dravatvam payasi zUnyatvam ca yathA_ambare ||3|2|27||

tathA eva paramArthAt Thus in the very highest sense

sa-kha-Atma-bhUta: – like an embodiment of space

sthito dvija: – his twiceborn state

yathA dravatvam payasi – like fluidity in water

zUnyatvam ca yathA ambare – and like emptiness in the sky.

**vlm.27. The self-born Brahman is as intimately connected with the objects of his thought, as fluidity is associated with water and vacuity with the firmament.

**sv.27 26-28 Consciousness is reflected in consciousness; and the reflection assumes independence!

**AB. kvacit tu asya dRSTAntArtham anutkIrNA yathA stambham saMsthitA shAla-bhaJjika: iti ardham adhikam paThyate ||3|2|

tathaiva paramArthAtsa khAtmabhUta: sthito dvija: |

yathA dravatvaM payasi zUnyatvaM ca yathAmbare ||3|2|27||

तथा_एव परमार्थात्_स ख.आत्म-भूत: स्थितो द्विज: । यथा द्रवत्वम् पयसि शून्यत्वम् च यथा_अम्बरे ॥३।२।२७॥

Thus, in the very highest sense, his state is an embodiment of space,

like fluidity in water,

or emptiness in the sky.

-27-

y3002.028

स्पन्दत्वं च यथा वायोस्तथैष परमे पदे ।

कर्माण्यद्यतनान्यस्य संचितानि न सन्ति हि ॥३।२।२८॥

स्पन्दत्वम् च यथा वायोस्_तथा_एष परमे पदे ।

कर्माण्य्_अद्यतनान्य्_अस्य संचितानि न सन्ति हि ॥३।२।२८॥

spandatvam ca yathA vAyos_tathA_eSa parame pade |

karmANy_adyatanAny_asya saMcitAni na santi hi ||3|2|28||

spandatvam ca yathA vAyo: – As motion/vibration is to the wind —

tathA eSa parame pade – so he is to the Supreme State —

karmANi adyatanAni asya – For him no present karmas –

saMcitAni na santi hi – nor residual are there —

**sv.28 26-28 Consciousness is reflected in consciousness; and the reflection assumes independence!

**vlm.28. His soul is as immanent in the supreme, as motion is inherent in the winds, It has neither the accumulated acts of past lives, nor those of its present state. (i.e. It is neither a passive nor active agent of prior or present acts; but is an indifferent witness of the acts of the body and mind).

spandatvaM ca yathA vAyostathaiSa parame pade |

karmANyadyatanAnyasya saMcitAni na santi hi ||3|2|28||

स्पन्दत्वम् च यथा वायोस्_तथा_एष परमे पदे । कर्माण्य्_अद्यतनान्य्_अस्य संचितानि न सन्ति हि ॥३।२।२८॥

As motion is to the wind, just so is he to the Supreme State.

There are no present nor residual karmas at all for him. -28-

y3002.029

न पूर्वाण्येष तेनेह न संसारवशं गत: ।

सहकारिकारणानामभावे य: प्रजायते ॥३।२।२९॥

न पूर्वाण्य् एष तेनेह न संसारवशम् गत: ।

सहकारिकारणानाम् अभावे य: प्रजायते ॥३।२।२९॥

na pUrvANy eSa teneha na saMsAravazam gata: |

sahakArikAraNAnAm abhAve ya: prajAyate ||3|2|29||

na pUrvANi eSa tena iha – Thus prior acts do not here

na saMsAra-vazam gata: – nor the course of the Samsara

saha-kAri=kAraNAnAm abhAve – in the absence of concurrent causes

ya: prajAyate – who proceeds.

**vlm.29. It is produced without the co-operation of accompanying causes, and being free from prior motives, it is not subjected to the vicissitudes concommittant with human life.

**sv.29 It is a false assumption, not a real existence; and this holy man knows this truth.

**AB. upapAdita-prakAreNa karmAsaMbhavAnuvAdasya phala-kIrtanam na saMsAra-vasham gata iti | prasiddha-rajata-kAraNA-janya-shuktirajatasyeva tadIyadehAder mithyAtva-nirNaye tat-prayukta-kartRtvAdibAdhAtra mRtyv-AkramaNa-prasaktir ity Aha—-sahakArIty AdinA vadaity antena ||3|2|

na pUrvANyeSa teneha na saMsAravazaM gata: |

sahakArikAraNAnAmabhAve ya: prajAyate ||3|2|29||

न पूर्वाण्य् एष तेनेह न संसारवशम् गत: । सहकारिकारणानाम् अभावे य: प्रजायते ॥३।२।२९॥

And so prior actions do not affect him here, who is without concurrent causes to affect him in the course of saMsAra.

-29-

y3002.030

नासौ स्वकारणाद्भिन्नो भवतीत्यनुभूयते ।

कारणानामभावेन तस्मादेष स्वयंभवः ॥३०॥

न_असौ स्व*कारणात्_भिन्नः भवति_इति अनुभूयते ।

कारणानाम्_अभावेन तस्मात्_एषः स्वयं*भवः ॥३०॥

na_asau sva*kAraNAt_bhinna: bhavati_iti anubhUyate |

kAraNAnAm_abhAvena tasmAt_eSa: svayaM*bhava: ||3|2|30||

न_असौ स्व*कारणात्_भिन्नः भवति - He does not become apart from his own cause =

इति अनुभूयते - so he has experience =

कारणानाम्_अभावेन - because of the absence of causes =

तस्मात्_एषः स्वयं*भवः - therefore he is self-become. -30- -३०-

**vlm.30. It is found to be no other than its own cause; and having no other cause for itself, it is said to be self-produced.

**sv.30-34 "Even as liquidity is naturally present in water and emptiness in space, this holy man lives in the supreme spirit. His is a causeless manifestation: and hence he is known as self-created. He who entertains the foolish notion that 'I am this body made up of earth' is entangled in matter, and you can overpower him. Since this holy man has no such notion (and hence he is truly bodiless) he is beyond your reach.

nAsau svakAraNAdbhinno bhavatItyanubhUyate |

kAraNAnAmabhAvena tasmAdeSa svayaMbhava: ||3|2|30||

He is not other than self-caused:

and so he has experience in absence of a cause,

and so he is said to be self-become.

-30-

y3002.031

कर्ता न पूर्वं नाप्यद्य कथमाक्रम्यते वद ।

यदैष कल्पनां बुद्ध्या मृतिनाम्नीं करिष्यति ॥३।२।३१॥

कर्ता न पूर्वम् न_अप्य्_अद्य कथम्_आक्रम्यते वद ।

यदा_एष कल्पनाम् बुद्ध्या मृति-नाम्नीम् करिष्यति ॥३।२।३१॥

kartA na pUrvam na_apy_adya katham_Akramyate vada |

yadA_eSa kalpanAm buddhyA mRti-nAmnIm kariSyati ||3|2|31||

kartA na pUrvam na api adya – Not formerly a Doer and not now

katham Akramyate vada – how is he to be controlled, tell me

yadA eSa kalpanAm buddhyA – when he has a Concept in his Intellect

mRti-nAmnIm kariSyati – he will be called dead.

**vlm.31. Say, how can you lay hold on that being that has done no act before, nor is in the act of doing any thing at present? It is then only subjected to thee when it thinks itself mortal: (But he that knows his soul to be immortal is not subject to death).

**AB. nanu jIvAntarANAm apy etad vyaSTitvAt katham te vA mRtyunA gRhyante tatrAha—yadaiSa iti | yasya jIvasya pRthvyAdimAn deha evAham iti nizcayo 'sti sa mUDha: pArthivadeha eva bhavati tasya eSa brahmA yadA satya-saMkalpa-buddhyA mRtinAmnIm kalpanAm kariSyati tadA sa tvayA grahItum zakyata ity artha: ||3|2|

kartA na pUrvaM nApyadya kathamAkramyate vada |

yadaiSa kalpanAM buddhyA mRtinAmnIM kariSyati ||3|2|31||

कर्ता न पूर्वम् न_अप्य्_अद्य कथम्_आक्रम्यते वद । यदा_एष कल्पनाम् बुद्ध्या मृति-नाम्नीम् करिष्यति ॥३।२।३१॥

Now, since he has never acted, how you can get hold of him? When

he forms an intellectual concept, then you can call him dead.

-31-

y3002.032

पृथ्व्यादिमानयमहमिति यस्य च निश्चयः ।

स पार्थिवो भवत्याशु ग्रहीतुं स च शक्यते ॥३२॥

पृथ्वि-आदिमान्_अयम्_अहम्_इति यस्य च निश्चयः ।

स पार्थिवः भवति_आशु ग्रहीतुम् स च शक्यते ॥३२॥

pRthvi-AdimAn_ayam_aham_iti yasya ca nizcaya: |

sa pArthiva: bhavati_Azu grahItum sa ca zakyate ||3|2|32||

पृथ्वि-आदिमान्_अयम्_अहम् - "I am this composition of earth, &c." =

इति यस्य च निश्चयः - someone whose conviction is such =

स पार्थिवः भवति_आशु - is most assuredly an Earthling =

ग्रहीतुम् स च शक्यते - and he can be got-hold-of. -32- -३२-

**vlm.32. Whoso believes his soul to be of this earth, and thinks himself to be an earthly being, he may be easily overtaken by thee; (whose power extends over earth-born mortals only).

**sv.30-34 .... He who entertains the foolish notion that 'I am this body made up of earth' is entangled in matter, and you can overpower him.

"I am composed of Earth and other elements"

—

one who believes this is certainly an Earthling,

and you can get a hold on him.

-32-

y3002.033

पृथ्व्यादिकलनाभावादेष विप्रो न रूपवान् ।

दृढरज्ज्वेव गगनं ग्रहीतुं नैव युज्यते ॥३।२।३३॥

पृथ्व्य्.आदि-कलना*भावाद् एष विप्रो न रूपवान् ।

दृढ-रज्ज्वा_इव गगनम् ग्रहीतुम् न_एव युज्यते ॥३।२।३३॥

pRthvy.Adi-kalanA*bhAvAd eSa vipro na rUpavAn |

dRDha-rajjvA_iva gaganam grahItum na_eva yujyate ||3|2|33||

pRthvy-Adi-kalana-abhAvAd – From the absence of earth and the other elements

eSa vipra: na rUpavAn – this Brâhmana does not have form

dRDha-rajju eva – Even a very strong rope

na eva yujyate grahItum gaganam – is not able to get hold of the sky.

**vlm.33. This Bráhman is a formless being, by reason of his disowning the material body. Hence it is as hard for thee to enthral him, as to entwine the air with a rope.

**sv.35 35-56 "This holy man has never been born. He is pure consciousness that has undergone no change. In the infinite being at the beginning of an epoch there arises a vibration on account of latent ignorance: and this manifests as diverse beings, as if in a cosmic dream. Uninvolved in this, this holy man remains pure consciousness. "

**AB. pRthvyAdimaya-deha-kalanAyA abhAvan na rUpavAnnAkAravAn ||3|2|

pRthvyAdikalanAbhAvAdeSa vipro na rUpavAn |

dRDharajjveva gaganaM grahItuM naiva yujyate ||3|2|33||

पृथ्व्य्.आदि-कलना*भावाद् एष विप्रो न रूपवान् । दृढ-रज्ज्वा_इव गगनम् ग्रहीतुम् न_एव युज्यते ॥३।२।३३॥

Not being made of elements, this brAhmaNa does not have form.

Even the very strongest rope is not able to snare the sky.

-33-

y3002.034

मृत्युरुवाच ।

भगवञ्जायते शून्यात्कथं नाम वदेति मे ।

पृथ्व्यादय: कथं सन्ति न सन्ति वद वा कथम् ॥३।२।३४॥

**मृत्युर् उवाच ।

भगवञ्_जायते शून्यात्_कथम् नाम वद_इति मे ।

पृथ्व्य्.आदय: कथम् सन्ति न सन्ति वद वा कथम् ॥३।२।३४॥

**mRtyur uvAca |

bhagavaJ_jAyate zUnyAt_katham nAma vada_iti me |

pRthvy.Adaya: katham santi na santi vada vA katham ||3|2|34||

mRtyur uvAca DEATH: —

bhagavan jAyate zUnyAt – Lord, he is born out of the void

katham nAma – how exactly

vada iti me – tell me this

katham pRthvy-Adaya: santi – how the elements are [in him]

vA na santi – or are not

vada katham – tell me how.

**vlm.34. Death rejoined saying:--Tell me my lord! how may the unborn Aja or the self-born swayambhu, be produced out of vacuum, and how can an earthly or other elemental body be and not be (at the same time).

**mRtyuruvAca |

bhagavaJjAyate zUnyAtkathaM nAma vadeti me |

pRthvyAdaya: kathaM santi na santi vada vA katham ||3|2|34||

**मृत्युर् उवाच । भगवञ्_जायते शून्यात्_कथम् नाम वद_इति मे । पृथ्व्य्.आदय: कथम् सन्ति न सन्ति वद वा कथम् ॥३।२।३४॥

If he is born out of the void,

then how exactly, tell me this,

is he made of the elements and yet not of the elements?

-34-

y3002.035

यम उवाच ।

न कदाचन जातोऽसौ न च नास्ति कदाचन ।

द्विज: केवलविज्ञानभामात्रं तत्तथा स्थित: ॥३।२।३५॥

**यम उवाच ।

न कदाचन जातो_असौ न च न_अस्ति कदाचन ।

द्विज: केवल.विज्ञान-भा=मात्रम् तत् तथा स्थित: ॥३।२।३५॥

**yama uvAca |

na kadAcana jAto_asau na ca na_asti kadAcana |

dvija: kevala.vijJAna-bhA=mAtram tat tathA sthita: ||3|2|35||

yama uvAca YAMA:

na kadAcana jAta: asau – Not anywhen is he born

na ca – and not

na asti kadAcana – anywhen he is not

dvija: – twiceborn Brâhmana

kevala-vijJAna bhA mAtram – appearing as absolute understanding

tat tathA sthita: – That thus is situate.

**vlm.35. Yama replied:--This Bráhman is neither born nor is nil at any time; but remains for ever the same, as the light of intelligence of which there is no decay.

**AB. parasyAkAzatvokti: "pRthvyAdInAm asattvoktiz ca na zUnyatvAbhiprAyeNa, kiMtu kAryasya kAraNa-pRthak-sattA zUnyatvAbhiprAyeNa" evam ajasya janmoktir vivartAbhiprAyeNa na pariNAmAbhiprAyeNety Azayam sUcayan yama uvAca—na kadAcaneti | yato 'yam dvija: paramArthata: kevalam vijJAna-bhA-mAtram tat tato hetos tathaiva sadA sthito na vikRta ity artha: ||3|2|

**yama uvAca |

na kadAcana jAto'sau na ca nAsti kadAcana |

dvija: kevalavijJAnabhAmAtraM tattathA sthita: ||3|2|35||

**यम उवाच । न कदाचन जातो_असौ न च न_अस्ति कदाचन । द्विज: केवल.विज्ञान-भा=मात्रम् तत् तथा स्थित: ॥३।२।३५॥

You cannot say that he is born;

nor that he is not.

This twiceborn brAhmaNa is just absolute awareness.

Thus his state is That.

-35-

y3002.036

महाप्रलयसंपत्तौ न किंचिदवशिष्यते ।

ब्रह्मास्ते शान्तमजरमनन्तात्मैव केवलम् ॥३।२।३६॥

महा.प्रलय-संपत्तौ न किम्.चिद्_अवशिष्यते ।

ब्रह्म*आस्ते शान्तम्_अजरम्_अनन्त-आत्मा_एव केवलम् ॥३।२।३६॥

mahA.pralaya-saMpattau na kim.cid_avaziSyate |

brahma*Aste zAntam_ajaram_ananta-AtmA_eva kevalam ||3|2|36||

mahA-pralaya=saMpattau – Fallen into the Great Doomsday

na kiMcid avaziSyate – nothing whatever remains

brahma Aste – The Brahman Immensity is

zAntam –peaceful

ajaram – imperishable

ananta-AtmA eva – only the boundless Self

kevalam – absolute.

**vlm.36. There remains nothing at the event of the great Dooms-day, except the tranquil, imperishable and infinite Bráhman himself in his spiritual form.

**AB. Adyantayos tanmAtra-parizeSAt tad evAsya svAbhAvikam satyam rUpam ity AsayenAha—mahApralayeti sArdhena ||3|2|

mahApralayasaMpattau na kiMcidavaziSyate |

brahmAste zAntamajaramanantAtmaiva kevalam ||3|2|36||

महा.प्रलय-संपत्तौ न किम्.चिद्_अवशिष्यते । ब्रह्म*आस्ते शान्तम्_अजरम्_अनन्त-आत्मा_एव केवलम् ॥३।२।३६॥

When the Great Doomsday falls, nothing

remains, there is only Brahman,

imperishable, eternal,

absolute, the Unbounded Self.

-36-

`````y3002.037

zUnyaM nityoditaM sUkSmaM nirupAdhi paraM sthitam |

tadA tadanu yenAsya nikaTe'drinibhaM maha: ||3|2|37||

zUnyam nitya^uditam sUkSmam nir-upAdhi param sthitam |

tadA tadanu yena^ asya nikaTe 'dri-nibham maha: ||3|2|37||

zUnyam – empty —

nitya-uditam – ever-uprisen —

sUkSmam – subtle —

nir upAdhi – without attributes —

param sthitam – the supreme state, — supremely situate —

tadA – then –

tadanu – thereafter —

yena – whereby —

asya nikaTe – near to him —

adri-nibham – like a mountain —

maha: – mighty...

tadA pralaye sthitam ity anvaya: | yad uktam "dRzyate 'smAbhir evam tad iti tad upapAdayati—tadanv ity AdinA | tadanu sargArambha-kAle yena vAsanAdRSTa-saMbhRta-jIvAvidyAhetunA 'sya saMvinmAtra-svabhAvatvAn nikaTe puroviSaya-bhAvenAdrinibham parvatavad anivAryam virAD-rUpam caturmukham vA deho 'ham ity abhilApAham maha: sthalam rUpam cetatISatsphurati tadA tenaiva tAdRza-vidyAhetunA kAkatAlIyavad akasmAt svapna iva bhrAntam mithyAbhUtam tam AkAram pazyati | asmadAdijana ity arthaH> Comm

<CG: >

**vlm..37. This is the nature of the everlasting vacuum, too subtile in its essence, and devoid of all attributes; but viewing present before its mind, the stupendous cosmos in the form of a huge mountain in the beginning of recreation. (The mind is the noumenon-Brahma, and the phenomena of the world is the gigantic macrocosm known as Virájmúrti.)

DC - void, high, subtle, without attributes, supreme Brahman, (solid and unchanging) like a mighty solid rock.

Avinash-> The verse has to merge with the next one. The first line describes the stable state, the second line says that then next to it, from its pure consciousness a great mountain like appearance is formed thinking "I am a body" (deho'hamiti cetati) and by this random process (kAkatAlIyavad) an illusory form is perceived. I have, of course combined verse 38 in it.

zUnyaM nityoditaM sUkSmaM nirupAdhi paraM sthitam |

tadA tadanu yenAsya nikaTe'drinibhaM maha: ||3|2|37||

It is empty, ever-uprisen, subtle, without attributes.

And That Supreme—being next to it is like standing beside Meru... 37

zUnyam nityoditam sUkSmam nirupAdhiparam sthitam |

tadA tadanu yenAsya nikaTe'drinibham maha: ||3|2|37||

+++

````y3002.038

saMvinmAtrasvabhAvatvAddeho'hamiti cetati |

kAkatAlIyavadbhrAntamAkAraM tena pazyati ||3|2|38||

saMvin-mAtra-svabhAvatvAd deho 'ham iti cetati |

kAkatAlIyavad bhrAntam AkAram tena pazyati ||3|2|38||

saMvin-mAtra-svabhAvatvAd – From its nature as Samvit Awareness

deho 'ham iti cetati – it thinks "I am the body"

kAkatAlIyavad bhrAntam – like the crow and the coconut

AkAram tena pazyati – mistakenly seeing its form.

**vwv. 1087/3.2.38. On account of his inherent nature being mere Consciousness, he is aware: "I am the body." By that, he perceives a form mistakenly, like (the accidental fall of) the fruit of a palmyra tree (when) a crow (settles on it).

**vlm.38. Being of the nature of intelligence it is imperishable; but those who view the spirit in the form of any phenomenal body, are liable to perish with it like all embodied beings.

**AB. saMvit-mAtra=sva-bhAvatvAt deha: aham iti cetati kAkatAlIyavat bhrAntam AkAram tena pazyati ||3|2|

From your nature as Awareness

you think "I am the body", just

like the crow and the coconut*

mistakenly seeing its form. 38

*[This Nyaya Maxim will reappear frequently throughout YV. It indicates the logical error of mistaking coincidence with causality, or ex post hoc propter hoc "what comes after, comes because" of something. The image, as you may recall, is of a crow landing on a tree branch at the very moment when a coconut has matured, and falls from the branch.]

saMvinmAtrasvabhAvatvAddeho'hamiti cetati |

kAkatAlIyavadbhrAntamAkAraM tena pazyati ||3|2|38||

y3002.039

स एष ब्राह्मणस्तस्मिन्सर्गादावम्बरोदरे ।

निर्विकल्पश्चिदाकाशरूपमास्थाय संस्थित: ॥३।२।३९॥

स एष ब्राह्मणस्_तस्मिन्_सर्ग.आदाव्_अम्बर-उदरे ।

निर्विकल्पश्_चिद्.आकाश-रूपम्_आस्थाय संस्थित: ॥३।२।३९॥

sa eSa brAhmaNas_tasmin_sarga.AdAv_ambara-udare |

nirvikalpaz_cid.AkAza-rUpam_AsthAya saMsthita: ||3|2|39||

sa eSa brAhmaNa: tasmin – This Brâhmana is there —

sarga-Adau ambara-udare – from creation to doomsday, in the sky-womb —

nir-vikalpa: cid-AkAza-rUpam – conceptless Consciousness-Space-form —

AsthAya saMsthita: – in that place fixed —

**vlm.39. Thus this Bráhman remained in the womb of vacuity in the beginning, in his state of unalterable, vacuous intelligence.

sa eSa brAhmaNastasminsargAdAvambarodare |

nirvikalpazcidAkAzarUpamAsthAya saMsthita: ||3|2|39||

स एष ब्राह्मणस्_तस्मिन्_सर्ग.आदाव्_अम्बर-उदरे । निर्विकल्पश्_चिद्.आकाश-रूपम्_आस्थाय संस्थित: ॥३।२।३९॥

This brAhmaNa is here from Creation till Doomsday,

in the womb of the spacious sky:

conceptless Consciousness-Space.

And he rests there.

-39-

y3002.040

नास्य देहो न कर्माणि न कर्तृत्वं न वासना ।

एष शुद्धचिदाकाशो विज्ञानघन आतत: ॥३।२।४०॥

न_अस्य देहो न कर्माणि न कर्तृत्वम् न वासना ।

एष शुद्ध-चिद्.आकाशो विज्ञान-घन आतत: ॥३।२।४०॥

na_asya deho na karmANi na kartRtvam na vAsanA |

eSa zuddha-cid.AkAzo vijJAna-ghana Atata: ||3|2|40||

na asya deha: na karmANi – Of him there is no body nor karmas

na kartRtvam na vAsanA – no Doership, no _vAsanA Conditioning

eSa zuddha cidAkAza: – he is clear Chit-Space

vijJAna-ghana: Atata: – pure Understanding entirely,

**vlm.40. It is purely of the nature of the inane understanding, and of the form of a vast expanse of omniscience; having neither body nor organism; no acts nor agency, nor desire of any kind in itself.

nAsya deho na karmANi na kartRtvaM na vAsanA |

eSa zuddhacidAkAzo vijJAnaghana Atata: ||3|2|40||

न_अस्य देहो न कर्माणि न कर्तृत्वम् न वासना । एष शुद्ध-चिद्.आकाशो विज्ञान-घन आतत: ॥३।२।४०॥

He has no body,

no karmas,

no doership,

no trace of vAsanA Conditioning:

he's clear cit-Space, pure Understanding entirely.

-40-

y3002.041

प्राक्तनं वासनाजालं किंचिदस्य न विद्यते ।

केवलं व्योमरूपस्य भारूपस्येव तेजस: ॥३।२।४१॥

प्राक्तनम् वासना-जालम् किम्.चिद्_अस्य न विद्यते ।

केवलम् व्योम-रूपस्य भा-रूपस्य_इव तेजस: ॥३।२।४१॥

prAktanam vAsanA-jAlam kim.cid_asya na vidyate |

kevalam vyoma-rUpasya bhA-rUpasya_iva tejasa: ||3|2|41||

prAktanam vAsanA-jAlam – The net of prior _vAsanA Conditioning

kiMcid asya na vidyate – is not at all to be known in him

kevalam vyoma-rUpasya – entirely of the form of the sky

bhA-rUpasya iva tejasa: – as fire is the form of radiance.

**vlm.41. That which is simply of the form of vacuum and pure light, is never beset by the snare of pristine desires, as a corporeal being.

prAktanaM vAsanAjAlaM kiMcidasya na vidyate |

kevalaM vyomarUpasya bhArUpasyeva tejasa: ||3|2|41||

प्राक्तनम् वासना-जालम् किम्.चिद्_अस्य न विद्यते । केवलम् व्योम-रूपस्य भा-रूपस्य_इव तेजस: ॥३।२।४१॥

The net of prior vAsanA Conditioning cannot be found in him.

His form is empty sky,

just as fire is the form of radiance.

-41-

y3002.042

वेदनामात्रसंशान्तावीदृशोऽपि न दृश्यते ।

तस्माद्यथा चिदाकाशस्तथा तत्प्रतिपत्तय: ॥३।२।४२॥

वेदना-मात्र-संशान्ताव्_ईदृशो_अपि न दृश्यते ।

तस्माद्_यथा चिद्.आकाशस्_तथा तत्_प्रतिपत्तय: ॥३।२।४२॥

vedanA-mAtra-saMzAntAv_IdRzo_api na dRzyate |

tasmAd_yathA cid.AkAzas_tathA tat_pratipattaya: ||3|2|42||

vedanA-mAtra-saMzAntau – In quieting the formation of things known - Vedana Understanding —

IdRza: api na dRzyate – he is not seen as anything —

tasmAd yathA cid-AkAza: – and so he is as Chit-Space —

tathA tat pratipattaya: – likewise are his activities.

**vlm.42. It has nothing to know or see without itself (i.e. beyond its self-consciousness). The only conception that we have of it, is what resembles an extended intelligence (i. e. an all-diffusive omniscience).

**AS. When our active experience ceases (vedanAmAtra-saMzAntau) he is not even perceived thus. All our impressions of him are then like the Chit space. In other words, when our perception improves, we stop seeing the illusions.

vedanAmAtrasaMzAntAvIdRzo'pi na dRzyate |

tasmAdyathA cidAkAzastathA tatpratipattaya: ||3|2|42||

वेदना-मात्र-संशान्ताव्_ईदृशो_अपि न दृश्यते । तस्माद्_यथा चिद्.आकाशस्_तथा तत्_प्रतिपत्तय: ॥३।२।४२॥

Reposing in pure vedanA Understanding,

not perceiving anything,

his activities are absolute Consciousness-Space.

-42-

y3002.043

कुतः किलात्र पृथ्व्यादेः कीदृशः संभवः कथम् ।

एतदाक्रमणे मृत्यो तस्मान्मा यत्नवान्भव ॥४३॥

कुतः किल_अत्र पृथ्वि-आदेः कीदृशः संभवः कथम् ।

एतत्_आक्रमणे मृत्यो तस्मात्_मा यत्नवान्_भव ॥४३॥

kuta: kila_atra pRthvi-Ade: kIdRza: saMbhava: katham |

etat-AkramaNe mRtyo tasmAt_mA yatnavAn_bhava ||3|2|43||

कुतः किल_अत्र पृथ्वि-आदेः - How, tell me, here of earth &c =

कीदृशः संभवः कथम् - what kind of birth (is there), and how? =

एतत्-आक्रमणे मृत्यो - in subduing him, Death, =

तस्मात्_मा यत्नवान्_भव - therefore do not be zealous. -43-

jd#kram -> #Akram -> #AkramaNa -adj.- approaching, stepping upon • -n.- stepping upon, ascending, mounting; marching against, invading, subduing; spreading or extending over (tasmin, dikSu).

**vlm.43. Under these circumstances, how is it susceptible of any earthly or other external form? Therefore O Death! desist from thy attempt to lay hold on the same.

kuta: kilAtra pRthvyAde: kIdRza: saMbhava: katham |

etadAkramaNe mRtyo tasmAnmA yatnavAnbhava ||3|2|43||

कुतः किल_अत्र पृथ्वि-आदेः कीदृशः संभवः कथम् । एतत्_आक्रमणे मृत्यो तस्मात्_मा यत्नवान्_भव ॥४३॥

How, tell me, can there be a birth of earthly form for him?

And so (this being so) forget about your efforts at subduing him!

-43-

`````y3002.044

grahItum yujyate vyoma na kadAcana kenacit

**vasiSTha uvAca |

zrutvaitad vismito mRtyur jagAma nija-mandiram ||3|2|44||

grahItum vyoma – To get a hold on emptiness

na yujyate kadAcana kenacit – cannot be done anyhow anywhen

vasiSTha uvAca – VASISHTHA:

zrutvA etad vismita: mRtyu: – Hearing this, the amazed Death

jagAma nija-mandiram – returned to his palatial home.

**vlm.44. Hearing these words of Yama, Death thought upon the impracticability of laying hold on empty vacuity by any body, and sorrowfully returned to his own abode.

There is no way to get a hold on emptiness, by any means.

VASISHTHA: —

Hearing this, the frustrated Death returned to his palatial home. -44-

grahItum yujyate vyoma na kadAcana kenacit |

zrIvasiSTha uvAca |

zrutvaitadvismito mRtyurjagAma nijamandiram ||3|2|44||

+++

`````y3002.045

**rAma uvAca |

brahmaiSa kathito devas tvayA me prapitAmaha: |

svayaMbhUr aja ekAtmA vijJAnAtmeti me mati: ||3|2|45||

**राम उवाच ।

ब्रह्म*एष कथितो देवस्_त्वया मे प्रपितामह: ।

स्वयंभूर्_अज एक.आत्मा विज्ञान.आत्मा_इति मे मति: ॥३।२।४५॥

**AB. AkAzaja dvija iti nAmAntara-pratipAdito brahmaiva mayA "khyAyikA=tAt-paryArtho jagan-mithyAtvam api parijJAtam iti sUcanena gurum praharSayan zrI-rAma uvAca—brahma iti | vijJAnAtmA jIva-samaSTi- state of being rUpa: ||3|2|

rAma uvAca – RAMA:

brahmA eSa kathita: deva: – the god Brahma, as told

tvayA me – by you to me

prapitAmaha: – the Great grandfather

svayaMbhU: – is self-become

aja: – unborn

eka-AtmA – one-Self

vijJAna-AtmA – Understanding-Self

iti me mati: – such is my thinking.

**vlm.45. Ráma said: you said sir, that Brahmá is your great grand-sire; I think it is he that you mean to say as the unborn, self-born, universal soul and intelligence.

The god Brahma, as you have told me, your great grandfather, is self-become, unborn, one-Self, Understanding-Self, such is my thinking. -45-

**rAma uvAca |

brahmaiSa kathito devastvayA me prapitAmaha: |

svayaMbhUraja ekAtmA vijJAnAtmeti me mati: ||3|2|45||

````y3002.046

**vasiSTha uvAca |

evam etan mayA rAma brahmaiSa kathitas tava |

vivAdam akaron mRtyur yamenaitat kRte purA ||3|2|46||

**वसिष्ठ उवाच ।

एवम्_एतन्.मया राम ब्रह्म*एष कथितस्_तव ।

विवादम्_अकरोन्_मृत्युर्_यमेन_एतत्_कृते पुरा ॥३।२।४६॥

**AB. ... vivAdam saMvAdam

zrI-vasiSTha uvAca VASISHTHA:

evam etan mayA rAma – Thus this by me, O Rama

brahmA eSa kathitas tava – Brahma was told to you

vivAdam akarot mRtyur – Death had a discussion

yamena etat kRte purA with Yama, done long ago.

**vlm.46. So is this Brahmá, Ráma! as I have spoken to you, and it was with regard to the same, that the aforesaid discussion was held of yore between Death and Yama (Pluto).

And so it is, Rama: my tale

was about Brahma, when the lord

of death, Yama, instructed Death

about the Space-Born, long ago. -46-

**vasiSTha uvAca |

evametanmayA rAma brahmaiSa kathitastava |

vivAdamakaronmRtyuryamenaitatkRte purA ||3|2|46||

````y3002.047

manvantare sarvabhakSo yadA mRtyur haran prajA: |

balam ety abjajAkrAntAv Arambham akarot svayam ||3|2|47||

मन्वन्तरे सर्व.भक्षो यदा मृत्युर्_हरन् प्रजा: ।

बलम्_एत्य्_अब्जज-आक्रान्ताव्_आरम्भम्_अकरोत्_स्वयम् ॥३।२।४७॥

**AB. manvor antare saMdhikAle | abjajasyAkrAntau mAraNe | Arambha beginning, commencement udyoga undertaking

manu-antare – Between the Ages

yadA sarva-bhakSa: mRtyu: haran prajA: – when the all-devouring Death had eaten everyone

balam eti abjaja-AkrAntau – he went in strength in search of the LotusBorn Arambham akarot svayam – on his usueal undertaking.

**vlm.47. Again when Death had made an end of all living beings at the interval of a manvantara, he thought himself strong enough to make an attempt to bear down upon the lotus-born Brahmá also.

Now, then, between the Ages, when

all-devouring Death had eaten

everyone, he set out again

in his search for the LotusBorn. -47-

manvantare sarvabhakSo yadA mRtyurharanprajA: |

balametyabjajAkrAntAvArambhamakarotsvayam ||3|2|47||

y3002.048

तदैव धर्मराजेन यमेनाश्वनुशासित: ।

यदेव क्रियते नित्यं रतिस्तत्रैव जायते ॥३।२।४८॥

tadA_eva dharma.rAjena yamena_Azv_anu.zAsita: |

yad_eva kriyate nityam ratis_tatra_eva jAyate ||3|2|48||

tadA eva dharma-rAjena – just then by the dharma-king

yamena Azu anuzAsita: – Yama was indeed instructed

yad eva kriyate nityam – "Whatever is done constantly

rati: tatra eva jAyate – a similar taste arises".

**vlm.48. It was then that he was admonished by Yama, saying:--It is your habit that makes you go on your wonted course of killing.

**AB. katham azakye 'pi mRtyo: punaH-punar udyoga iti ced vyasanitayA bad habit ity.Aha—yad eva iti ||

tadaiva dharmarAjena yamenAzvanuzAsita: |

yadeva kriyate nityaM ratistatraiva jAyate ||3|2|48||

तदा_एव धर्म.राजेन यमेन_आश्व्_अनु.शासित: । यद्_एव क्रियते नित्यम् रतिस्_तत्र_एव जायते ॥३।२।४८॥

So then the dharma.King yama thus instructed his servant Death:

yama said:

When you do something constantly,

you develop a taste for it!

-48-

`````y3002.049

brahmA kila parAkAzavapur Akramyate katham |

manomAtram ca saMkalpa: pRthvyAdirahitAkRti: ||3|2|49||

ब्रह्मा किल पराकाशवपुर् आक्रम्यते कथम् ।

मनोमात्रम् च संकल्प: पृथ्व्यादिरहिताकृति: ॥३।२।४९॥

brahmA kila – Brahma indeed,

Akramyate katham how is he got hold of,

para-AkAza vapu: – a body that is boundless Space

manomAtram ca saMkalpa: – and a Samkalpa Concept is entirely Manas Mind pRthvy Adi rahita AkRti: – a form devoid of the elements.

**vlm.49. But the super-etherial form of Brahmá too is beyond your reach: it being simply of the nature of the mind having connection with its thoughts only, and no concern with the actual forms of things.

How indeed is Brahma to be got hold of, a body that is boundless Space, a Concept that is entirely Manas Mind, a form devoid of the elements? -49-

brahmA kila parAkAzavapurAkramyate katham |

manomAtraM ca saMkalpa: pRthvyAdirahitAkRti: ||3|2|49||

y3002.050

यश्चिद्व्योम चमत्कार: किलाकारानुभूतिमान् ।

स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता ॥३।२।५०॥

यश्_चिद्.व्योम चमत्कार: किल_आकार-अनुभूतिमान् ।

स चिद्.व्योम_एव नो तस्य कारणत्वम् न कार्यता ॥३।२।५०॥

yaz_cid.vyoma camatkAra: kila_AkAra-anubhUtimAn |

sa cid.vyoma_eva no tasya kAraNatvam na kAryatA ||3|2|50||

ya: cid-vyoma=camatkAra: – what is the wonderful Chit-sky

kila AkAra-anubhUtimAn – indeed experiential form

sa cid-vyoma eva – that very Chit-sky

na-u tasya kAraNatvam na kAryatA – of that there is neither causation nor causality.

**vlm.50. It is of the form of the wonderfully vacuous intellect, having the faculty of cognition in it. Thus the intellect being but vacuum, has neither any cause for it, nor any effect produced by it.

yazcidvyoma camatkAra: kilAkArAnubhUtimAn |

sa cidvyomaiva no tasya kAraNatvaM na kAryatA ||3|2|50||

यश्_चिद्.व्योम चमत्कार: किल_आकार-अनुभूतिमान् । स चिद्.व्योम_एव नो तस्य कारणत्वम् न कार्यता ॥३।२।५०॥

What is just the wonderful cit-sky, the space of Consciousness,

just experiential form,

in such a cit-sky there's neither causation nor causality.

-50-

`````y3002.051

AkAza-sphurad AkAra: saMkalpa-puruSo yathA |

pRthvy-Adi=rahito bhAti svayam bhUr bhAsate tathA ||3|2|51||

आकाश-स्फुरद् आकार: संकल्प-पुरुषो यथा ।

पृथ्व्य्-आदि=रहितो भाति स्वयम्.भूर्_भासते तथा ॥३।२।५१॥

AkAza-sphurad AkAra: – His form is a Space-projection

saMkalpa-puruSa: yathA – like a conceptual person

pRthvy-Adi=rahita: bhAti – without materiality

svayaM-bhUr bhAsate tathA – and so he is called self-become.

**vlm.51. As the aeriform volitive principle in men, manifests itself without being connected with material forms, so is the self-born (Brahmá) manifest to all in his own immaterial nature,

His form is a Space-projection, like a conceptual person

without materiality, so he seems to be self-become. -51-

AkAzasphurad AkAra: saMkalpapuruSo yathA |

pRthvyAdirahito bhAti svayaMbhUr bhAsate tathA ||3|2|51||

y3002.052

निर्मले व्योम्नि मुक्तालिसंकल्पस्वप्नयो: पुरम् ।

अपृथ्व्यादि यथा भाति स्वयम्भूर्भासते तथा ॥३।२।५२॥

निर्मले व्योम्नि मुक्त.आलि-संकल्प-स्वप्नयो: पुरम् ।

अ-पृथ्व्य्.आदि यथा भाति स्वयम्.भूर्_भासते तथा ॥३।२।५२॥

nirmale vyomni mukta.Ali-saMkalpa-svapnayo: puram |

a-pRthvy.Adi yathA bhAti svayam.bhUr_bhAsate tathA ||3|2|52||

yathA nirmale vyomni – As in the clear sky

muktAli-saMkalpa-svapnayo: puram – one sees pearls [spots], or like a city conceived in dream

a-pRthvy-Adi bhAti svayam-bhUr bhAsate tathA without materiality, so he seems to be self-become.

**vlm.52. Like strings of pearl appearing to view in the clear firmament, and forms of cities seen in a dream, the self-born (Brahmá) is manifest of himself without relation to external objects.

nirmale vyomni muktAlisaMkalpasvapnayo: puram |

apRthvyAdi yathA bhAti svayambhUrbhAsate tathA ||3|2|52||

निर्मले व्योम्नि मुक्त.आलि-संकल्प-स्वप्नयो: पुरम् । अ-पृथ्व्य्.आदि यथा भाति स्वयम्.भूर्_भासते तथा ॥३।२।५२॥

As in the clear sky one sees pearls, or like a city in a dream,

without materiality, so he seems to be self-become. -52-

y3002.053

न दृश्यमस्ति न द्रष्टा परमात्मनि केवलम् ।

स्वयंचित्ता तथाप्येष स्वयम्भूरिति भासते ॥३।२।५३॥

न दृश्यम्_अस्ति न द्रष्टा परम.आत्मनि केवलम् ।

स्वयं_चित्ता तथा_अप्य्_एष स्वयम्.भूर्_इति भासते ॥३।२।५३॥

na dRzyam_asti na draSTA parama.Atmani kevalam |

svayaM_cittA tathA_apy_eSa svayam.bhUr_iti bhAsate ||3|2|53||

na dRzyam asti na draSTA – Neither the Seer nor the Seen

paramAtmani kevalam – entirely in the Supreme Self

svayaM-cittA tathA api eSa –he is himself Affection and

svayam-bhUr iti bhAsate – so he seems to be self-become.

**vlm.53. As there is no beholder nor any thing beholden of the solitary Supreme spirit which is the intellect itself; so is the mind manifest of itself (without its looking at or being looked upon by any body).

na dRzyamasti na draSTA paramAtmani kevalam |

svayaMcittA tathApyeSa svayambhUriti bhAsate ||3|2|53||

न दृश्यम्_अस्ति न द्रष्टा परम.आत्मनि केवलम् । स्वयं_चित्ता तथा_अप्य्_एष स्वयम्.भूर्_इति भासते ॥३।२।५३॥

Neither the Seer nor the Seen, entirely in the Supreme Self,

he is himself Affection and so he seems to be self-become.

-53-

````y3002.054

saMkalpamAtramevaitanmano brahmeti kathyate |

saMkalpAkAzapuruSo nAsya pRthvyAdi vidyate ||3|2|54||

संकल्प-मात्रम् एव_एतन्_मनो ब्रह्म्*अ*इति कथ्यते ।

संकल्प-आकाश-पुरुषो न_अस्य पृथ्व्य्-आदि विद्यते ॥३।२।५४॥

saMkalpa-mAtram evaitan mano brahmeti kathyate |

saMkalpAkAza-puruSo nAsya pRthvy-Adi vidyate ||3|2|54||

saMkalpa-mAtram eva etan – It is entirely pure Concept —

manas brahmA iti kathyate – as the mind of Brahma is described —

saMkalpa-AkAza-puruSa: – a Concept-Space person —

na asya pRthvy-Adi vidyate – of him materiality is not known —

**vwv.1096/3.2.54. This mind consisting only of thought is declared as Brahmâ (the Creator-god). He is a person who is the space of imagination. There is no physicality (or earth and the like) in him.

**vlm.54. It is the volitive mind which is called Brahmá and volition being a spiritual faculty, has no connection with any material substance.

**AB. saMkalpa-mAtram eva mano-rUpam na pRthvyAdi-ghaTitaM, sa eva brahmA padmaja i.a ||3|2|

saMkalpamAtramevaitanmano brahmeti kathyate |

saMkalpAkAzapuruSo nAsya pRthvyAdi vidyate ||3|2|54||

The mind of Brahma is said to

be entirely conceptual.

A Person of such Concept-Space

has no materiality. -54-

````y3002.055

yathA citrakRdantaHsthA nirdehA bhAti putrikA |

tathaiva bhAsate brahmA cidAkAzAccharaJjanam ||3|2|55||

yathA citrakRdantaHsthA nirdehA bhAti putrikA |

tathaiva bhAsate brahmA cid-AkAzAccha-raJjanam ||3|2|55||

यथा चित्र.कृद्-अन्त:स्था निर्देहा भाति पुत्रिका ।

तथा_एव भासते ब्रह्मा चिद्-आकाश-अच्छ-रञ्जनम् ॥३।२।५५॥

yathA citra-kRd=antaHsthA – Just as within [the mind of] an artist —

nirdehA bhAti putrikA – a bodiless image appears —

tathaiva bhAsate brahmA – likewise Brahma is seen —

cid-AkAzA-accha- raJjanam – Chit-Space-clear-coloring — as a coloring of Consciousness-Space —

**vwv.1097/3.2.55. As a doll existing in the mind of a painter shines without a body (before it is painted on a canvas), so also, Brahmâ (the Creator-god) shines as the colouring in the clear space of Consciousness.

**vlm.55. As the mind of the painter is fraught with images of various things, so is the mind of Brahmá full of figures of all created beings.

**AB. ... cid-AkAzasyAccham svaccham yad raJjanam ...||

yathA citrakRdantaHsthA nirdehA bhAti putrikA |

tathaiva bhAsate brahmA cidAkAzAccharaJjanam ||3|2|55||

Just as within an artist's mind a bodiless image appears,

likewise Brahma is seen as a coloring of Consciousness-Space. -55-

y3002.056

चिद्व्योमकेवलमनन्तमनादिमध्यं

ब्रह्मेति भाति निजचित्तवशात्स्वयंभू: ।

आकारवानिव पुमानिव वस्तुतस्तु

वन्ध्यातनूज इव तस्य तु नास्ति देह: ॥३।२।५६॥

चिद्.व्योम-केवलम्_अन्-अन्तम्_अन्-आदि.मध्यम्

ब्रह्म*इति भाति निज-चित्त=वशात् स्वयंभू: ।

आकारवान्_इव पुमान्_इव वस्तुतस्_तु

वन्ध्या-तनूज इव तस्य तु न_अस्ति देह: ॥३।२।५६॥

cid.vyoma-kevalam_an-antam_an-Adi.madhyam

brahma*iti bhAti nija-citta=vazAt svayaMbhU: |

AkAravAn_iva pumAn_iva vastutas_tu

vandhyA-tanUja iva tasya tu na_asti deha: ||3|2|56||

cid-vyoma=kevalam – Chit-space entirely —

anantam anAdimadhyam – endless, without beginning or middle, —

brahma iti bhAti – the Brahman Immensity thus appears —

nija-citta vazAt – by force of inborn Chitta Affection —

svayaMbhU: – the self-become, self-born (brahmA)

AkAravAn iva – as if with a form —

pumAn iva vastutas tu – and with the substance of a human being —

vandhyA tanUja iva – like the offspring of a barren woman —

tasya tu na asti deha: – of him there is no body —

zgl#tt. #tanu -> #tanuja -m.- ( = tanuruh), a son • -f.- a daughter. •• #tanUja -mfn.- produced or born on or from the body _AV. • belonging to the person • -m.- a son • -f.- a daughter.

**sv.56 VASISTHA said: In the Creator there is neither a seer nor an object of perception. Yet, he is known as self-created. He shines in cosmic consciousness as a painting in the mind of an artist.

**vlm.56. The self-born Brahmá is manifest in his own mind as Brahmá[added accent] is manifest--in the vacuous sphere of his intellect. He is without beginning, middle and end, and appears to have a figure like that of a male being, while in reality he has no body, as the offspring of a barren woman.

**AS. The verse is describing the Brahma in the first line. In the second line it says brahmA (svayaMbhUH) is indeed that Brahma appearing in a human form, though in reality he has no body - it is as unreal as the some of a barren woman.

**jd: This sort of ambiguous use of sandhi is frequently used in YV. I call it "fuzzy Â". So <brahmeti> may be "brahma_iti" or "brahmA_iti" or both, depending on the context and the point-of-view (POV) of the speaker.

**sv.56 VASISTHA said: In the Creator there is neither a seer nor an object of perception. Yet, he is known as self-created. He shines in cosmic consciousness as a painting in the mind of an artist.

cidvyomakevalamanantamanAdimadhyaM

brahmeti bhAti nijacittavazAtsvayaMbhU: |

AkAravAniva pumAniva vastutastu

vandhyAtanUja iva tasya tu nAsti deha: ||3|2|56||

चिद्.व्योम-केवलम्_अन्-अन्तम्_अन्-आदि.मध्यम् , ब्रह्म*इति भाति निज-चित्त=वशात् स्वयंभू: ।

आकारवान्_इव पुमान्_इव वस्तुतस्_तु , वन्ध्या-तनूज इव तस्य तु न_अस्ति देह: ॥३।२।५६॥

Entirely cit.Consciousness-space;

without beginning, middle or end,

the brahman, self-born as brahmA, shines forth from its innate Afection.

That Vastness seems to take the form of a human being;

but is bodiless, like the child of a barren woman.

-56-

इत्यार्षे श्रीवासिष्ठमहारामायणे वाल्मीकिये मोक्षोपाये उत्पत्तिप्रकरण आद्यसृष्टिकर्तृवर्णनं नाम द्वितीयः सर्गः॥३।२॥

ity ArSe zrI-vAsiSTha-mahArAmAyaNe vAlmIkiye mokSopAye utpatti-prakaraNa Adya-sRSTi-kartR-varNanam nAma dvitIya: sarga: ||3|2|3|2||

ÂUUMmmmm....

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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

oॐm

y3002 1ap01-02 Canto 3.2 AkAza-ja the Space-born vs. Death.docx

fm3002 1ap01-02 Canto 3.2 AkAza-ja the Space-born vs. Death.docx

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