fm6030 2.ag14...16 How Consciousness Projects .z109

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fm6030 2.ag14-16 How Consciousness Projects .z109

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Oॐm

 

 

 

 

 

 

 

How Consciousness Projects

 

Ishvara said—

\

एवम् सर्वम् इदम् विश्वम् परमात्मैव केवलम् ।

evam sarvam idam vizvam paramAtmA.eva kevalam |

ब्रह्मैव परमाकाशम् एष देव: पर: स्मृत: ॥१॥

brahmÂiva paramAkAzam eSa_ deva: para: smRta: ||1||

.

so

this entire universe is Absolutely Self

only the brahman.Immensity

•

Absolute AkAsha.Space

:

this

is the God considered.to.be "foremost"

.

* brahmÂiva = the God brahmA o&r the Immense brahma eva

~sv.1-3 The LORD continued: The worship of that Lord is true worship and by that worship one attains everything. He is undivided and indivisible, non-dual and not fashioned or created by activity...

 

02 Ø

तद् एतत् पूजनम् श्रेयस् तस्मात् सर्वम् अवाप्यते ।

tat etat pUjanam zreyas tasmAt sarvam avApyate |

तद् एव सर्ग-भू: सर्वम् इदम् तस्मिन् व्यवस्थितम् ॥२॥

tat eva sarga-bhU: sarvam idam tasmin vyavasthitam ||02||

.

this That

is to be worshipped

.

this blessing is from That

: 

all things have come from that Creation-ground

.

all this is manifest in That

.

*tad etat pUjana-m – This That is to be revered - x = zreyas tasmAt – blessing from That - x = sarvam avApyate – all is gotten - x = tad eva sarga-bhU: – That only is the Creation-ground - x = sarvam idam tasmin vyavasthitam – all this in That is manifest - x =

~vlm.2. Therefore, its worship is of the greatest good and confers all blessings to men. It is the source of creation. All this world is situated on it.

 

03 Ø

अकृत्रिमम् अनाद्यन्तम् अद्वितीयम् अखण्डितम् ।

akRtrimam anAdyantam advitIyam akhaNDitam |

अबहि: साधन-असाध्यम् सुखम् तस्माद् अवाप्यते ॥०३॥

abahi: sAdhana-asAdhyam sukham tasmAd avApyate ||03||

.

spontaneous and unbounded,

nonDual, non-particulate,

devoid of externality,

and not susceptible of proof—

that is the joy that's to be had.

अकृत्रिम-म् – natural/spontaneous =

अनाद्यन्त-म् – unbounded =

अद्वितीय-म् – nonDual =

अखण्डितम् – unbroken/non-particulate =

अबहिः – without externality =

साधन-असाध्यं – incapable of proof =

सुखं तस्माद् अवाप्यते – the joy fromThat/therefore is to be gotten. -3-

~vlm.3 It is unmade and uncreated, without beginning or end. It is boundless and without a second. It is to be served without external service, and all joy is obtained thereby.

 

प्रबुद्धस् त्वम् मुनि-श्रेष्ठ तेन.इदम् तव कथ्यते ।

prabuddhas_tvam muni-zreSTha tena_idam tava kathyate |

न.अति-देवार्चने योग्य: पुष्प-धूप-चयो महान् ॥४॥

na.ati-devArcane yogya: puSpa-dhUpa-cayo mahAn ||04

||

you are awakened, best of munis

and now I have this to say to you:

all this worship of Gods is not fitting

—

these heaps of flowers and clouds of smoke

!

 

अ-व्युत्पन्न-धियो ये हि बाल-पेलव-चेतस: ।

कृत्रिमार्चामयम् तेषाम् देवार्चन-मुदाहृतम् ॥५॥

a-vyutpanna-dhiyo_ ye hi bAla-pelava-cetasa: |

kRtrima-arcAmayam teSAm deva.arcana-mudAhRtam ||05||

.

only those who are inept in thought,

like foolish children, captured by

manufactured idols, perform

this sort of worship of the Gods.

avyutpanna-dhiyo ye hi – Only those who are inept in thought - x =

bAla-pelava-cetas-a: – with a boy's slender Awareness - x =

kRtrima-arcA-mayam teSAm – manufactured idols, of those - x =

deva-arcana-muda-AhRta-m – God-worship-folly-captivated - x =

~vwv.1682/5. The worship of God consisting of artificial worship _of idols and the like_ is declared for those who have intellects which are not perfected and who indeed have undeveloped and delicate minds.

~vlm.5. Those who are unlearned, and have their minds as simple as those of boys; are the persona that are mostly addicted to false worship, and devoted to the adoration of Gods.

~sv.4-8 The external worship of a form is prescribed only for those whose intelligence has not been awakened and who are immature like little boys. When one does not have self-control, etc., he uses flowers in worship; such worship is futile, even as adoring the self in an external form is futile. However, these immature devotees derive satisfaction by worshipping an object created by themselves; they may even earn worthless rewards from such worship.

 

शम.बोध.आद्य्=अ.भावे हि पुष्प.आद्यैर् वार्चयन्ति हि ।

मिथ्या.एव कल्पितैर्.एवम् आकारे कल्पित.आत्मके ॥६॥

zama.bodha-Ady=a.bhAve hi puSpa-Adyair vArcayanti hi | mithyA_eva kalpitair evam AkAre kalpita-Atmake ||06||

lacking the realization

of Peace, they worship with flowers

offered to images that are

imaginary by nature.

zama-bodha-Ady-abhAve hi – for i/ Peace-realization-&c-lack - x =

puSpa-Adyair vA arcayanti hi – with flowers &c they worship - x =

mithyA eva kalpitair evam – only in-vain with imagining –

AkAre kalpita-Atmake –in a form what is imaginary by nature.

~vlm.6. These being devoid of the quietness of their understandings, are led to ceremoneous observances, and to the false attribution of a soul, to the images of their own making.

~sv.4-8 The external worship of a form is prescribed only for those whose intelligence has not been awakened and who are immature like little boys. When one does not have self-control, etc., he uses flowers in worship; such worship is futile, even as adoring the self in an external form is futile. However, these immature devotees derive satisfaction by worshipping an object created by themselves; they may even earn worthless rewards from such worship.

 

स्व-संकल्प-कृतै: कृत्वा क्रमैर् अर्चनम् आदृता: ।

बाला: संतोषम् आयान्ति पुष्प-धूपलवार्चनै: ॥७॥

sva-saMkalpa-kRtai: kRtvA kramair arcanam .AdRtA: | bAlA: saMtoSam .AyAnti puSpa-dhUpalavArcanai: ||07||

sva-saMkalpa-kRtai: kRtvA - x =

kramair arcanam AdRtA: - x +

bAlA: saMtoSam AyAnti - x =

puSpa-dhUpalavArcanai: - x.

~AB. arcanam kRtvA saMtoSamAyAnti prApnuvanti ||

~vlm.7. It is for boys only to remain contented with their act of offering flowers and incense to Gods, whom they honour in the modes of worship, which they have adopted of their own hobby-choice.

~sv.4-8 The external worship of a form is prescribed only for those whose intelligence has not been awakened and who are immature like little boys. When one does not have self-control, etc., he uses flowers in worship; such worship is futile, even as adoring the self in an external form is futile. However, these immature devotees derive satisfaction by worshipping an object created by themselves; they may even earn worthless rewards from such worship.

 

स्व.सम्कल्प-कृतैर्.अर्थै: कृत्वा देव-अर्चनम् मुधा ।

sva.saMkalpa-kRtair arthai: kRtvA deva-arcanam mudhA |

यत: कुतश्.चिन्-मिथ्या=आत्म फल-मात्रम् नयन्ति ते ॥८॥

yata: kutaz.cin-mithyA=Atma phala-mAtram nayanti te ||08||

sva.saMkalpa-kRtair arthai: - with own.conception-made things =

kRtvA deva-arcanam mudhA - having vainly made God-worship, =

yata: - for such a reason =

kutaH.cit - why.ever =

mithyAtma - does a deluded soul? =

phala-mAtram nayanti te – they lead to fruit... =

~vlm.8. It is in vain that men worship the Gods for gaining the objects of their desire, for nothing that is false of itself; can ever give the required fruit.

~sv.4-8 The external worship of a form is prescribed only for those whose intelligence has not been awakened and who are immature like little boys. When one does not have self-control, etc., he uses flowers in worship; such worship is futile, even as adoring the self in an external form is futile. However, these immature devotees derive satisfaction by worshipping an object created by themselves; they may even earn worthless rewards from such worship.

 

पुष्पधूपार्चनं ब्रह्मन्कल्पितं बालबुद्धिषु ।

puSpa-dhUpa=arcanam brahman kalpitam bAla-buddhiSu |

यत्स्याद्भवादृशां योग्यमर्चनं तद्वदाम्यहम् ॥९॥

yat syAd_bhavAdRzAm yogyam arcanam tad_vadAmi_ aham ||09||

brAhmaNa,

worship with flowers and incense is for childish minds.

let me explain the form of worship more appropriate for you

.

 

अस्मद्.आदिस् त्व्.असौ कश्चिद् देवो मति.मताम् वर ।

देवस् त्रिभुवन.आधार: परम.आत्मा.एव न.इतरत् ॥१०॥

asmad-Adis_tu_ asau kazcid_devo mati.matAm vara | devas_tribhuvana-AdhAra: parama-AtmA_eva na_itarat ||10||

asmad-Adi: tu asau kazcit deva: - but for us whatever is this God,, =

matimatAm vara - best of the thoughtful, =

devas_tribhuvana-AdhAra: - the God supporting the triple world =

paramAtmA eva - is only the Absolute Self =

na itarat - not another.

~vlm.10. Know, O most intelligent sage, that the God whom we adore is the true God, who is the receptacle of the three worlds, the supreme spirit and no other.

~sv. The Lord fit to be worshipped is indeed the one who upholds the entire creation, who is beyond thought and description, who is beyond the concepts of even the 'all' and the 'collective totality'. ....

 

शिव: सर्व.पद-अतीत: सर्व.सम्कल्पन-अतिग: ।

ziva: sarva.pada-atIta: sarva.saMkalpana-atiga: |

सर्व.सम्कल्प-वलितो_ न सर्वो_ न च सर्वक: ॥११॥

sarva.saMkalpa-valita: na sarva: na ca sarvaka: ||11||

*jd.11 ziva: sarva.pada-atIta: - `shiva beyond every designation = sarva.saMkalpana-atiga: - gone beyond every conception = sarva.saMkalpa-valita: - yet connected with every concept = na sarva: na ca sarvaka: - is not the All nor an element of all.

~sv. ... beyond the concepts of even the 'all' and the 'collective totality'.

~vlm. ... neither the enjoyer of all or any part of the production of his will. He is full with the imaginations of all things, but is neither the all or any one of the objects in his mind.

 

दिक्कालाद्यनवच्छिन्नः सर्वारम्भप्रकाशकृत् ।

चिन्मात्रमूर्तिरमलो देव इत्युच्यते मुने ॥१२॥

dik-kAlAdi_ anavacchinna: sarva.Arambha-prakAza-kRt | cinmAtra-mUrtir amalo deva iti_ ucyate mune ||12||

dik-kAlAdi_ anavacchinna: - x =

sarva.Arambha-prakAza-kRt - x +

cinmAtra-mUrtir amala: - x =

deva: iti_ ucyate mune - x.

दिक्-काल.आद्य्.अनवच्छिन्नः – Without the divisions of place and time, =

सर्व.आरम्भ-प्रकाश-कृत् – causing every affair to manifest, =

चिन्मात्र-मूर्तिः – the embodied form of consciousness, =

अमलः देवः – the pure God, =

इत्य्_उच्यते मुने – so he is called, Muni.

~vlm.12. He encompasses all space and time, and is neither divided nor circumscribed by either of them He is the manifester of all events and things, and is nothing except the image of pure Intellect Himself.

~sv.10-13 .... He alone is referred to as 'God' who is undivided and indivisible by space and time, whose light illumines all the objects, who is pure and absolute consciousness....

 

संवित् सर्व.कल.आतीता सर्व.भाव-अन्तर.स्थिता ।

सर्व.सत्ता-प्रदा देवी सर्व.सत्ता-अपहारिणी ॥१३॥

saMvit  sarva.kala-AtItA sarva.bhAva-antara.sthitA | sarva.sattA-pradA devI sarva.sattA-apahAriNI ||13||

saMvit  sarva.kala-AtItA - x =

sarva.bhAva-antara.sthitA - x +

sarva.sattA-pradA devI - x =

sarva.sattA-apahAriNI - x.

saMvit - sam-vid – collocating things known; sorting things out; becoming aware; co-gnizing (co-knowing); Samwit Awareness. -

sarva.kalAtItA - Beyond all its parts, -

sarva.bhAvAntara-sthitA - set in all its inner feelings -

sarva.sattA-pradA - bestowing all thought to be So -

devI sarva.sattA-apahAriNI - the Goddess -

#>i – to go - x = > #atI – ati>i – to beyond>go - x = > #atIta -adj.- gone by, past, passed away, dead; one who has gone through or got over or beyond, one who has passed by or neglected; left behind; excessive; - x = atItam ‑ n. ‑ the past; - x = atItakala ‑ M ‑ the past time or tense. - x = atIta-nauka ‑ a. passed out of a ship, landed. ~turyAtIta -

~vlm.13. He is consciousness without parts, and situated in the heart of every thing. He is the producer of every thing, and their absorber also in himself.

~sv.10-13 The Lord fit to be worshipped is indeed the one who upholds the entire creation, who is beyond thought and description, who is beyond the concepts of even the 'all' and the 'collective totality'. He alone is referred to as 'God' who is undivided and indivisible by space and time, whose light illumines all the objects, who is pure and absolute consciousness. He is that intelligence which is beyond all its parts, which is hidden in all that is, which is the being in all that is and which robs all that is of their being (i. e., which veils the truth).

 

ब्रह्म ब्रह्मन्_सद्-असतोर् मध्यम् तद् देव उच्यते ।

परमात्म-पराभिख्यम् तत्-सद्-ओम्.इत्य्_उदाहृतम् ॥१४॥

brahma brahman sad-asator madhyam tad_deva ucyate | paramAtma-parAbhikhyam tat-sad-om iti_ udAhRtam ||14||

~vlm.14. Know Brahma to be situated between existence and inexistence and it is He who styled the God, the supreme soul, the transcendental, the Tat-sat-Id Est, and the syllable Om or ens.

~sv.14-16 This Brahman is in the middle of being and non-being, it is God, and the truth that is indicated as 'Om'. It exists everywhere like the essence in a plant.

 

 

महासत्ता-स्वभावेन सर्वत्र समताम् गतम् ।

महाचिद् इति सम्प्रोक्तम् परमार्थ_ इति श्रुतम् ॥१५॥

mahAsattA-svabhAvena sarvatra samatAm gatam | mahAcid_iti samproktam paramArtha_ iti zrutam ||15||

*jd.15 mahAsattA-svabhAvena – thru its nature as Great.Being = sarvatra samatAm gatam – everywhere come to Equality = mahAcit iti saMproktam – it is declared to be Great Consciousness = paramArtha_ iti zrutam – understood in the higher sense =

~vlm.15. By his nature of immensity, he spreads alike in all space, and being the great Intellect himself, he is said to be transcendent and supreme being.

~sv.14-16 This Brahman is in the middle of being and non-being, it is God, and the truth that is indicated as 'Om'. It exists everywhere like the essence in a plant.

 

 

स्थितम् सर्वत्र सर्वम् तु लतास्व्.अन्तर् यथा रस: ।

sthitam sarvatra sarvam tu latAsu_ antar yathA rasa: |

सत्ता-सामान्य-रूपेण महासत्ता.आत्मना.अपि च ॥१६॥

sattA-sAmAnya-rUpeNa mahAsattA-AtmanA_api ca ||16||

sthitam sarvatra sarvam tu - Set everywhere, yet everything, -

latAsu_antar yathA rasa: - like the sap within the vines, -

sattA-sAmAnya-rUpeNa - x =

mahAsattA-AtmanA api ca - x =

~vlm.16. He remains as all in all places, as the sap circulates through the bodies of plants; thus the great soul of the supreme being, extends alike as the common entity of all things.

~sv.14-16 This Brahman is in the middle of being and non-being, it is God, and the truth that is indicated as 'Om'. It exists everywhere like the essence in a plant.

 

 

यच्चित्तत्वमरुन्धत्या यच्चित्तत्वं तवानघ ।

यच्चित्तत्वं च पर्वत्या यच्चित्तत्वं गुणेषु च ॥१७॥

yac_cittatvam arundhatyA yac_cittatvam tava anagha |

yac_cittatvam ca parvatyA yac_cittatvam guNeSu ca ||

यत् चित्तत्वम् अरुन्धत्या – what is Affection in your wife Arundhati =

यच् चित्तत्वं तव अनघ – what is Affection in you, sinless one =

यच् चित्तत्वं च पर्वत्या – what is affection in my own Parvati =

यच् चित्तत्वं गुणेषु च – and what is affection in their qualities.... -17-

~vlm.17. It is He who abides in the heart of your spouse Arundhati as in yours, the same also dwells in the heart of Párvatí as in thoseof her attendants.

~sv.17-20 That pure consciousness which is in you, in me and in all the Gods and Goddesses alone is God. Holy one, even the other Gods endowed with form are indeed nothing but that pure consciousness. The entire universe is pure consciousness. That is God, that 'all' I am; everything is attained from and through him

 

18|o/

चित्तत्वम् यन् मम.इदम् च चित्तत्वम् यज् जगत्.त्रये ।

तद् देव इति तत्त्व-ज्ञा विदुर् उत्तम-बुद्धय: ॥१८॥

cittatvam yan mama_idam ca cittatvam yaj_jagat.traye | tad_deva iti tattva-jJA vidur uttama-buddhaya: ||18||

*jd.18 cittatvam yan mama - ... the affective thought which is mine = idam ca cittatvam yaj_jagat.traye - and this affective thought which is the triple world. = tad deva; tad.d eva - that is a God; is only That = iti tattvajJA vidur uttama-buddhaya: - such is considered by That-Knowers of the highest intellect.

~vlm.18. That intellection which is one and in every one in all the three worlds is verily the God, by the best knowing among philosophers: (that God is the universal mind).

~sv.17-20 That pure consciousness which is in you, in me and in all the Gods and Goddesses alone is God. Holy one, even the other Gods endowed with form are indeed nothing but that pure consciousness. The entire universe is pure consciousness. That is God, that 'all' I am; everything is attained from and through him

\

पाद.पाण्य्.आदि-मानान्यो यो वा देव: प्रकल्प्यते ।

pAda.pANi.Adi-mAnAnyo_ yo_ vA deva: prakalpyate |

सम्.विन्-मात्राद् ऋते ब्रह्मन् किम्.सार: किल कथ्यताम् ॥१९॥

saMvit-mAtrAt Rte brahman kiMsAra: kila kathyatAm ||19||

.

what would you call them, Sir.brAhmaNa

—

these _God_s with hands and feet like us but lacking any Awareness

?

~vlm.19. Tell me O Brahman! how they may be called as Gods, who having their hands and feet, are yet devoid of their consciousness; which is the pith of the body.

*jd.19 pAda-pANy-Adi= mAnAn ya: - possessing feet and hands, those who are, = ya: vA deva: prakalpyate - or who are imagined to be Gods, but = saMvin-mAtrAd Rte – lacking a measure of Samvit Awareness = brahman – o brAhmaNa = kiMsAra: kila kathyatAm - what are they to be called essentially?

 

 

चिन्.मात्रम् एव सम्.सार-सार: सकल-सारताम् ।

cin.mAtram eva samsAra-sAra: sakala-sAratAm |

गत: स_ देव: सर्वो_ऽहम् तस्मात् सर्वम्.अवाप्यते ॥२०॥

gata: sa:_ deva: sarva:_aham tasmAt  sarvam avApyate ||20

||

it is pure Consciousness alone,

that God

:

it is the essence of

samsAra

.

it is nothing else

.

"I am"

is

everything

:

and from that all of this is derived

thus

.

~vlm.20. The Intellect is the pith and marrow of the world, and contains the sap which it supplies to every thing in it. It is the one and all-ego-sarvahm and therefore all things are obtained from it.

 

न स दूरे स्थितो ब्रह्मन्_न दुष्.प्रापः स कस्यचित् ।

na sa dUre sthito brahman na duS.prApa: sa kasyacit |

संस्थितः स सदा देहे सर्वत्र.एव च खे तथा ॥२१॥

saMsthita: sa sadA dehe sarvatra_eva ca khe tathA ||21

||

brAhmaNa,

he's not far-away nor hard-to-reach by anyone

:

he's seated in the body, and ever in its kha= space-sky

.

~sv.21 That God is not distant from anyone, O Holy one, nor is he difficult to attain: he is for ever seated in the body and he is everywhere like space.

~vlm.21. He is not situated at a distance, O Brahman! nor is He unobtainable by any body; He resides always in all bodies, and abides alike in all places, as also in all empty space and sky.

 

स करोति स चाश्नाति स बिभर्ति प्रयाति च ।

स निःश्वसिति संवेत्ता सोऽङ्गान्यङ्गानि वेत्ति च ॥२२॥

sa karoti sa ca aznAti sa bibharti prayAti ca |

sa ni:zvasiti saMvettA sa:'GgAni_ aGgAni vetti ca ||22||

sa karoti - He acts -

sa ca aznAti - and he eats -

sa bibharti - he supports/maintains -

prayAti ca - and carries-on. -

sa ni:zvasiti - He breathes. -

saMvettR - He is someone aware, -

sa: aGgAni aGgAni vetti ca - and he knows body after body. -22-

#ni:zvas

~vlm.22. He does, he eats, he supports all, and moves every where; He breathes and feels and knows every member of the body. (This is according to the sruti; He fills and directs every part of the body to the end of the nails ánakhágrat. [Sanskrit: puryyámáste / sa eva pravishta ánakhágrebhyah])

~sv.22-27 He does everything, he eats, he holds everything together, he goes, he breathes, he knows every limb of the body.

sa karoti - He acts -

sa ca aznAti - and he eats -

sa bibharti - he supports/maintains -

prayAti ca - and carries-on. -

sa ni:zvasiti - He breathes. -

saMvettR - He is someone aware, -

sa: aGgAni aGgAni vetti ca - and he knows body after body.

~vlm., sv.... knows every limb of the body.

 

23|o/

सो ऽस्याम् विचित्र-चेष्टायाम् प्रकाशिन्याम् च तद्-वशात् ।

so_ asyAm vicitra-ceSTAyAm prakAzinyAm ca tat-vazAt |

तत्-स्वरूप-निबद्धायाम् पुर्याम् आस्ते मुनीश्वर ॥२३॥

tat-svarUpa-nibaddhAyAm puryAm Aste munIzvara ||23||

.

sa: asyAm vicitra-ceSTAyAm - He is in this -

prakAzinyAm ca tad-vazAt -

tat-svarUpa-nibaddhAyAm -

puryAm .Aste munIzvara - x ... -

#>ceST – to move, stir - x = > #ceSTa –M- "moving", a kind of fish (#tapasvin.); -n.- moving the limbs, gesture; behaviour, manner of life; • #ceSTA -f.- action, activity, effort, endeavour, exertion (ifc.); doing, performing; behaving, manner of life.

~vlm.23. Know him, O chief of sages! to be seated in the city of the body; and directing the various functions that are manifest by it, under his direct appointment.

~sv.22-27 He does everything, he eats, he holds everything together, he goes, he breathes, he knows every limb of the body.

 

24|Ø

शरीर.आवसथायाम् च चलायाम् तत्-प्रसादत: ।

zarIra-AvasathAyAm ca calAyAm tat-prasAdata: |

सो ऽस्याम् गहन-कोशायाम् हृद्-गुहायाम् गुह-ईश्वर: ॥२४॥

so_ asyAm gahana-kozAyAm hRt-guhAyAm guha.Izvara: ||24||

.

zarIra-AvasathAyAm ca calAyAm - and stirring in the Body-dwelling =

tat-prasAdata: - x +

so_ asyAm gahana-kozAyAm - x =

hRd-guhAyAm guhezvara: - x.

#AvasathA - अवसथ – habitation, continuing the bodyHouse image.

~vlm.24. He is the lord of the cavity of the heart, and the several hidden sheaths-Koshas, which are contained within the cavity of the body; which is made by his moving abodes and moves as he pleases to move it.

~sv.22-27 He does everything, he eats, he holds everything together, he goes, he breathes, he knows every limb of the body.

 

मन:षष्ठ-इन्द्रिय.आचार-सत्ता-अतीत-अमल.आत्मन: ।

mana:SaSTha-indriya-AcAra-sattA-atIta-amala-Atmana: |

तस्य सम्.व्यवहार-अर्थम् सम्ज्ञा चिद् इति कल्पिता ॥२५॥

tasya saMvyavahAra-artham samjJA cid_iti kalpitA ||25||

mana:SaSTha-indriya-AcAra-sattA-atIta-amala-Atmana: -

x mana:SaSTha-indriya-AcAra-sattA-atIta-amala-Atmana: +

tasya saMvyava-hAra-artham - x =

saMjJA cit  iti kalpitA - x.

~vlm.25. The immaculate soul is beyond the essence and actions of the mind, and the six organs of sense; it is for our use and understanding only, the word chit-intellect is applied to him

~sv.22-27 He does everything, he eats, he holds everything together, he goes, he breathes, he knows every limb of the body.

 

स_ एष_ चिन्मयः सूक्ष्मः सर्व.व्यापी निरञ्जनः ।

sa:_ eSa:_ cin.maya: sUkSma: sarva.vyApI niraJjana: |

इमं भास्वरमाभासं करोति न करोति च ॥२६॥

imam bhAsvaram .AbhAsam karoti na karoti ca ||26

||

this Consciousness-formation

is

subtle all.pervading purity,

this sun

projects illumination

or else does not

.

~vlm.26. That intellectual spirit is also minute and subtile, immaculate and all-pervading; and it is his option and volition, to manifest this visible representation of himself or not.

 

सा चिद् अत्यन्त-विमला जगद्-अर्थम् जगत्-क्रियाम् ।

इमाम् रञ्जयति प्राज्ञ रसेना.इव मधुर् लताम् ॥२७॥

sA cid_atyanta-vimalA jagad-artham jagat-kriyAm |

imAm raJjayati prAjJa rasenA .iva madhur latAm ||27||

She,

Consciousness,

is boundless-immaculate,

yet for the world she emits this World.work

into a Wiseperson

as sap goes into the vine

in springtime.

~vlm. ... manages the whole machinery for beautifying the world, as the subtle and intelligent season of spring, beautifies the vegitable world with freshness and moisture.

सा चिदत्यन्तविमला जगदर्थं जगत्क्रियाम् ।

इमां रञ्जयति प्राज्ञ रसेनेव मधुर्लताम् ॥२७॥

सा चिद् अत्यन्त-विमला जगद्-अर्थम् जगत्-क्रियाम् ।

इमाम् रञ्जयति प्राज्ञ रसेना.इव मधुर् लताम् ॥२७॥

sA cid_atyanta-vimalA jagad-artham jagat-kriyAm |

imAm raJjayati prAjJa rasenA .iva madhur latAm ||27||

sA cid_

She Consciousness

imAm raJjayati

this vine emits

prAjJa/e

rasena_iva madhur latAm

like sap in the vine in springtime.

~vlm.27. This intellect is too fine and pure, and yet manages the whole machinery for beautifying the world, as the subtle and intelligent season of spring, beautifies the vegitable world with freshness and moisture.

 

28|o/

चारवो ये चमत्काराश् चितश् चिति यथास्थितम् ।

cArava: ye camatkArA:_ cita:_ citi yathAsthitam |

चमत्.कुर्वन्ति किल ते तेन केचिन्_नभो_ऽभिधा: ॥२८॥

camat.kurvanti kila te tena kecit_ nabha:-abhidhA: ||28||

.

cArava:_ ye camatkArA: cita: - x =

citi yathA-sthitam - x =

camat-kurvanti kila te - x =

tena kecin nabhas abhidhA: - x.

~vlm.28. The beautiful and wonderous properties that reside in the divine Intellect, are astonishing to behold in their display into the various form as the sky.

~sv.28-32 He is the light in which all these limbs function and all the diverse activities take place. He dwells in the cave of one's own heart. He transcends the mind and the five senses of cognition; therefore he cannot be comprehended nor described by them - x = yet for the purpose of instruction, he is indicated as 'consciousness'. Hence, though it appears as though he does everything, he does nothing. That consciousness is pure and seemingly engages itself in the activities of the world to the same extent as the spring does in the flowering of trees. Somewhere this consciousness functions as space, somewhere as a jiva, somewhere as action, somewhere as substance and so forth, but without intending to do so.

#camatkArA:

 

केचिज्जीवाभिधानाश्च केचिच्चित्ताभिधानकाः ।

kecij jIva-abhidhAnAz ca kecic citta-abhidhAnakA: |

केचित्कलाभिधानाश्च केचिद्देशाभिधानकाः ॥२९॥

kecit kalAbhidhAnAz ca kecid deza-abhidhAnakA: ||29

||

some of these are called Living.jIvas,

some are called affective mind,

some are called moments of time,

and some are called points of place

...

 

केचित् क्रिया अभिधानश् च केचिद् द्रव्य-अभिधानक: ।

kecit kriyA abhidhAnaz ca kecid dravya-abhidhAnaka: |

केचिद् भाव-विकार.आदि-जात्यौचिताभिधानका: ॥३०॥

kecid bhAva-vikAra-Adi-jAtyaucitAbhidhAnakA: ||30

||

... and some are termed kriyA.Activities,

some are termed substances,

some are the commonly termed various states and classes,...

 

31|Ø

प्रकाश-अभिधाना: केचित् केचिच्_छैल-तमो_ऽभिधा: ।

prakAza-abhidhAnA: kecit kecit zaila-tama:-abhidhA: |

अर्क-इन्द्र.आद्य्.अभिधा: केचित् केचिद् यक्ष-अभिधानका: ॥३१॥

arka-indra-Adi_ abhidhA: kecit kecit yakSa-abhidhAnakA: ||31||

.

prakAza-abhidhAnA: kecit - x =

kecic_chaila-tamo'bhidhA: - x +

arka-indra-Adi_ abhidhA: kecit - x =

kecid yakSa-abhidhAnakA: - x.

~vlm.31. Some of them shine as light, and others stand as mountains and hills; some brighten as the sun and moon and the Gods above, and others are as the dark yakShas below.

 

निर्.इच्छ-स्व.स्वभावेन वसन्तेन यथा.अङ्कुर: ।

तन्यते तद्वद् एव.इयम् जगल्-लक्ष्मीश् चिद्.आत्मना ॥३२॥

nir.iccha-sva.svabhAvena vasantena yathA_aGkura: | tanyate tadvad_eva_iyam jagat-lakSmI:_cid.AtmanA ||32||

nir.iccha= sva-sva.bhAvena - because of its desireless own-self.nature -

vasantena yathA aGkura: - as a shoot by springtime -

tanyate – is extended =

tat.vat  eva_iyam – thatwise too is this =

jagat-lakSmI: cid.AtmanA – plentiful world by the Conscious Self.

~vlm.32. All these continue in their own states, without any option on their parts; and they evolve of their own nature, and causation of the divine spirit, as the sprouts of trees grow of their own accord, under the influence of the vernal spring (season).

~sv. That consciousness is pure and seemingly engages itself in the activities of the world to the same extent as the spring does in the flowering of trees. Somewhere this consciousness functions as space, somewhere as a jiva, somewhere as action, somewhere as substance and so forth, but without intending to do so.

 

चिद् एव .आसु समग्रासु सर्व.दैव-ऐकिका.एव हि ।

त्रैलोक्य-अम्भोधि-संस्थासु शरीर-जल-जालिका ॥३३॥

cid eva .Asu samagrAsu sarva.daiva-aikikA_eva hi | trailokya-ambhodhi-saMsthAsu zarIra-jala-jAlikA ||33||

cid eva - Consciousness only =

Asu samagrAsu – in these entireties =

sarva.daiva-ekikA eva hi - x =

trailokya-ambhodhi-saMsthAsu - x =

zarIra-jala-jAlikA - x =

~sv.33 Even as all the 'different' oceans are but one indivisible mass of water, this consciousness, though described in different ways, is but one cosmic mass of consciousness.

~vlm.33. It is the intellect alone which extends over all the works of nature, and fills all bodies which overspread the vast ocean of the world, as the aquatic plants swim over the surface of waters.

 

शरीरपङ्कजभ्रान्तमनोभ्रमरसंभृताम् ।

zarIra-paGkaja-bhrAnta-mano-bhramara-sambhRtAm |

आस्वादयति संकल्पमधुसत्तां चिदीश्वरी ॥३४॥

AsvAdayati saMkalpa-madhu-sattAm cidIzvarI ||34

||

Mind is the bee

that browses in the lotus of the body,

where it sucks the Suchness-honey

that's produced by Lady Consciousness

.

\

स-सुर-असुर-गन्धर्वम् स-शैल-अर्णवकम् जगत् ।

sa-sura-asura-gandharvam sa-zaila-arNavakam jagat |

चिति स्थितम् प्रवहति जल.आवर्ते जलम् यथा ॥३५॥

citi sthitam pravahati jala-Avarte jalam yathA ||35||

.

the world

with its sura.Brightlings & asura.Darklings & and gandharva.Choristers

with its mountains and seas

—situate in chit.Consciousness like water spun in a whirlpool.spray—

rolls on

.

 

36-41

बन्ध-चित्त-मय.आचार-चारु-चञ्चुर-चक्रिकम् ।

सम्सार-चक्रम् चिच्.चक्रे भ्राम्यति भ्रम-भाजनम् ॥३६॥

बन्ध-चित्त-मय.आचार-चारु-चञ्चुर-चक्रिकम् ।

bandha-citta-maya-AcAra-cAru-caJcura-cakrikam |

सम्सार-चक्रम् चिच्.चक्रे भ्राम्यति भ्रम-भाजनम् ॥३६॥

samsAra-cakram cic.cakre bhrAmyati bhrama-bhAjanam ||36||

*jd. bandha-cittamaya-AcAra-cAru-caJcura-cakrika-m –

binding-*citta-made-business-dear-inconstant-spoke - x =

samsAra-cakram – the wheel of samsAra - x =

cic.cakre – in the wheel of *cit - x =

bhrAmyati – wanders - x =

bhrama-bhAjana-m – partaking of delusion - x =

~vlm.36. Human minds resembling the spokes of a wheel, are bound to the axles of their worldy affairs; and turn about in the rotatory wheel of the ever revolving world, within the circumference of the Intellect.

~sv.35-36 In this universe all these various beings (the Gods, the demons, mountains, oceans and so forth) flow within this infinite consciousness even as eddies and whirlpools appear in the ocean. Even the wheel of ignorance, which causes the wheel of life and death to revolve, revolves within this cosmic consciousness whose energy is in constant motion.

~AB. badhnAriti bandhas tathAvidho yaz cittamaya: kartRtva-bhoktRtva-rUpa AcAras tena cAravaz caJcurAz capalAz ca vyaSTi-jIva-saMsaraNa-cikrikA yasmiMs tathAvidham jIva samASTi samsAra-cakram mAyA-zabale cic.cakre bhrAmyati ||

 

37

चिच्_चतुर्.भुज.रूपेण जघान.असुर-मण्डलम् ।

कालो_ जलद-खण्डेन स= आयुधेन यथा_ऽऽतपम् ॥३७॥

चिच्_चतुर्.भुज.रूपेण जघान.असुर-मण्डलम् ।

cic_catur.bhuja.rUpeNa jaghAna.asura-maNDalam |

कालो_ जलद-खण्डेन स= आयुधेन यथा_ऽऽतपम् ॥३७॥

kAla: jalada-khaNDena sa= Ayudhena yathA_''tapam ||37||

*jd.37 cit - chit.Consciousness = catur.bhuja.rUpeNa - in a four-armed form = jaghAna asura-maNDalam - destroying the realm of the asura.Darklings =

kAla: jalada-khaNDena sa-ayudhena yathA Atapam -

~sv.37 It was consciousness, in the form of the four-armed Visnu, that destroyed the demons, even as a thunderstorm equipped with the rainbow quenches the heat that rises from the earth.

~vlm.37. It was the Intellect which in the form of the four-armed vishnu, destroys the whole host of the demoniac asuras; as the rainy season dispels the solar heat, with its thundering clouds and rainbows.

 

 

 

38 Ø

चित् त्रि.नेत्रतया ब्रह्मन्_वृष-शीतांशु-चिह्नया ।

cit  tri-netratayA brahman vRSa-zItAMzu-cihnayA |

गौरी-कमलिनी-वक्र-पद्म-षट्पदताम् गता ॥३८॥

gaurI-kamalinI-vakra-padma-SaTpadatAm gatA ||38||

.

cit  tri-netratayA – Consciousness with three eyes, = brahman – sir.brAhmaNa, =

man-cool-aMzu-cihnayA -

gaurI-kamalinI-vakra-padma-SaTpadatAm gatA -

has flown like a bee

to browse for the face of gaurI the Golden in her lotuspond

.

 =

~vlm38. It is {cit} the Intellect, which in the form of the three-eyed shiva, accompanied by his ensigns of the bull and the crescent of the moon, continues to dote like a fond bee, on the lotus like lovely face of gaurI (his consort).

 

39 Ø

विष्णो: पद्मालिताम् एत्य चिद्.ध्यान.आधीन-मानसा ।

viSNo: padmAlitAm etya cit.dhyAna-AdhIna-mAnasA |

त्रयी नलिन्या: सरसीम् धत्ते पैतामहीम् स्थितिम् ॥३९॥

trayI nalinyA: sarasIm dhatte paitAmahIm sthitim ||39||

.

viSNo: padma-Ali.tAm - To the lotus-bee.ness of Vishnu -

etya – having-gone –

cit.dhyAna-AdhIna-mAnasA – *cit-DhyAna.based= mentation -

trayI nalinyA: x

sarasIm dhatte   - x =  

paitAmahIm sthitim  - a Grandfatherly condition =  

~vlm.39. It was the intellect which was born as a bee in the lotus like navel of vishnu in the form of Brahmá, and was settled in his meditation upon the lotus of the triple vedas; (revealed to the sage afterwards).

~sv.38-45 It is consciousness alone which takes the form of Siva and Parvati, of Brahma the creator and the numerous other beings. This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe.

 

40

चितो ब्रह्मन्*विचित्राणि शरीराणि.इह भूरिश: । पत्राणि.इव तरोर् हेम्नि केयुर.आदि-क्रिया.इव च ॥४०॥

40

चितो ब्रह्मन्*विचित्राणि शरीराणि.इह भूरिश: ।

पत्राणि.इव तरोर् हेम्नि केयुर.आदि-क्रिया.इव च ॥४०॥

cito brahman*vicitrANi zarIrANi_iha bhUriza: | patrANi_iva taror hemni keyura-Adi-kriyA .iva ca ||40||

cita: - of chit.Consciousness

brahman - brAhmaNa -

vicitrANi zarIrANi_iha bhUriza: - x =

patrANi_iva taro: – like the leaves of a tree -

hemni keyura-Adi-kriyA .iva ca – and like jewelry fashioned from gold.

*KG typo brahmAn

~vlm.40. In this manner the Intellect appears in various forms, like the unnumbered leaves of trees, and the different kind of ornaments made of the same metal of gold.

~sv.38-45 It is consciousness alone which takes the form of Siva and Parvati, of Brahma the creator and the numerous other beings. This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe.

#keyura

 

41

चित् समस्त-सुर-अनीक-परिचन्दित-पादया ।

त्रैलोक्य-चूडामणिताम् धत्ते वासव-लीलया ॥४१॥

cit  samasta-sura-anIka-paricandita-pAdayA |

trailokya-cUDAmaNitAm dhatte vAsava-lIlayA ||41||

cit - *cit-Consciousness -

samasta-sura-anIka-paricandita-pAdayA - ...

trailokya-cUDAmaNitAm dhatte vAsava-lIlayA -

~vlm.41. The Intellect assumes of its own pleasure, the paramount dignity of Indra; who is the crown jewel over the three worlds, and whose feet are honoured by the whole body of Gods.

~sv.38-45 It is consciousness alone which takes the form of Siva and Parvati, of Brahma the creator and the numerous other beings. This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe.

 

चित् सु.भास्वरताम् एत्य त्रैलोक्य-उदर-डम्बरे ।

पतत्य्_उदेति संयाति स्वात्मन्य्.एव.अब्धि-वारिवत् ॥४२॥

cit  su.bhAsvaratAm etya trailokya-udara-Dambare | patati_ udeti saMyAti svAtmani_ eva.abdhi-vArivat ||42||

cit  su.bhAsvaratAm etya - x =

trailokya-udara-Dambare - x +

patati_ udeti saMyAti - x =

svAtmani_ eva.abdhi-vArivat - x.

~vlm.42. The Intellect expands, rises and falls, and circulated everywhere in the womb of the triple world; as the waters of the deep overflow and receide and move about in itself.

~sv.38-45 It is consciousness alone which takes the form of Siva and Parvati, of Brahma the creator and the numerous other beings. This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe.

 

चिच्.चन्द्रिका चतुर्.दिक्षु अवभासम् वितन्वती ।

cic.candrikA catur.dikSu avabhAsam vitanvatI |

विकासयति नि:शेष-भूत-सत्ता-कुमुद्वतीम् ॥४३॥

vikAsayati ni:zeSa-bhUta-sattA-kumudvatIm ||43||

Consciousness spreads its light throughout

the four directions: it's the being-so

of all its creatures, like a lake

with a throng of white lotuses.

~vlm.43. The full moon beams of intellect, scatter their wide spread brightness on all sides; and display to the full view the lotus lake of all created beings in the world.

~sv.38-45 It is consciousness alone which takes the form of Siva and Parvati, of Brahma the creator and the numerous other beings. This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe.

*jd.43 cic.candrikA catur.dikSu – the *cit-moonlight in the four directions =

avabhAsam vitanvatI – illumination spreads-about = vikAsayati – blossoms = ni:zeSa-bhUta-sattA-kumudvatIm – like a white lily, the Suchness of all beings.

 

चिद्दर्पणमहालक्ष्मीस्त्रिजगत्प्रतिबिम्बितम् ।

गृह्नात्यनुग्रहेणान्तः स्वगर्भमिव गर्भिणी ॥४४॥

cit.darpaNa-mahAlakSmIs trijagat-pratibimbitam | gRhnAty anugraheNAnta: svagarbham iva garbhiNI ||44||

the mirror of chit.Consciousness,

reflecting the three worlds,

is like *lakShmI the Great, whose pregnancy holds

all

within her swelling womb.

चित्-दर्पण-महालक्ष्मीः – *cit-mirror-MahAlakShmI =

त्रिजगत्-प्रतिबिम्बितम् – the reflection of the three worlds =

गृह्नाति अनुग्रहेण अन्तः – it graciously holds within =

स्व-गर्भम् इव गर्भिणी – like a pregnant woman and her womb. -44-

~vlm.44. The translucent brightness of the mirror of the Intellect, shows the reflexions of the world in it, and receives benignantly the images of all things in its bosom; as if it were pregnant with them

~sv.38-45 ... This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe.

 

चिच्_चतुर्दश-भूतानाम् मण्डलानि महान्ति च ।

भूती-करोति वारि-श्री: समुद्र-स्वम् इवाम्बुधि: ॥४५॥

cic_caturdaza-bhUtAnAm maNDalAni mahAnti ca | bhUtI-karoti vAri-zrI: samudra-svam ivAmbudhi: ||45||

cic_caturdaza-bhUtAnAm - x =

maNDalAni mahAnti ca - x +

bhUtI-karoti vAri-zrI: - x =

samudra-svam ivAmbudhi: - x.

maNDalAni mahAnti ca – And the great realms -

cic_caturdaza-bhUtAnAm – of fourteen kinds of beings are Consciousness -

bhUtI-karoti

she proliferates

as flourishing waters,

the ocean.self like the watery sea.

samudra-svam iva ambudhi: -

~vlm.45. The Intellect gives existence to the circles of the fourteen great regions (of creation) above and below; and it plants them in the watery expanse of the sea on earth, and in the etherial expance of the waters in heaven. (The fourteen regions are the seven continents—sapta dwipas, beset by the seven watery oceans sapta-samndras on earth; and the seven planets revolving in the etherial occean of the skies. Manu says-the God Brahma planted his seed in the waters.)

chit.Consciousness

of fourteen Beings

the spheres and great

 

46

विचित्र.आलोक-कुसुमा घन-संकल्प-पाल्लवा ।

व्योम-केदारिक.आरूढा सत्ता_ओघ-फल-शालिनी ॥४६॥

vicitra-Aloka-kusumA ghana-saMkalpa-pAllavA | vyoma-kedArika-ArUDhA sattA_ogha-phala-zAlinI ||46||

vicitra-Aloka-kusumA –

ghana-saMkalpa-pAllavA -

vyoma-kedArika-ArUDhA –

sattA ogha-phala-zAlinI –

#kedArika

~vlm.46. Intellect spreads itself like a creeper in the vacous field of air, and became fruitful with multitudes of created beings; it blossomed in the variety of the different peoples; and shooted forth in the leaves of its dense desires.

~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled with the latent tendencies of countless jivas. Desires are the buds. Past creations are the filaments. The sentient and the insentient beings are parts of the creeper. The one appears as many, but is has not become many.

 

47 Ø

जीव-जाल-रज: पुञ्ज-वासना-रस-रञ्जिता ।

jIva-jAla-raja: puJja-vAsanA-rasa-raJjitA |

सम्.वेदन-त्वग्-वलिता चित्तेहा-कलिक.आकुला ॥४७॥

saMvedana-tvag-valitA citta.IhA-kalika-AkulA ||47||

.

jIva-jAla-raja: - the throng of Living.jIvas are dust =

puJja-vAsanA-rasa-raJjitA - x =

saMvedana-tvag-valitA - x =

cittA_IhA-kalika-AkulA - x =

~vlm.47. These throngs of livings beings are its farina flying about, and their desires are as the juice which gives them their different colours; their understandings are their covering cuticles and the efforts of their minds are buds that unfold with flowers and fruits of their desire.

~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled with the latent tendencies of countless jivas. Desires are the buds. Past creations are the filaments. The sentient and the insentient beings are parts of the creeper. The one appears as many, but is has not become many.

 

अतीतासंख्य-त्रिजगत्-केसर-उज्ज्वल-रूपिणी । अनारत-स्पन्द-महाविलास-उल्लास-हासिनी ॥४८॥

atItAsaMkhya-trijagat-kesara-ujjvala-rUpiNI | anArata-spanda-mahAvilAsa-ullAsa-hAsinI ||48||

atIta-asaMkhya-trijagat-kesara-ujjvala-rUpiNI -

x atIta-asaMkhya-triple.world-kesara-ujjvala-rUpiNI =

anArata-spanda-mahA.vilAsa-ullAsa-hAsinI -

x unbroken-vibration-with-play-splendor/joy-laughing

~vlm.48 These ivories and lifeless etc. hard knuckles of all the seasons. They get folded out of the apprehension of separate with the changed fronts of this roots.

~jd. VLM here is quite incomprehensible! But the _mUla is not much better....

~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled with the latent tendencies of countless jivas. Desires are the buds. Past creations are the filaments. The sentient and the insentient beings are parts of the creeper. The one appears as many, but it has not become many.

 

सर्व.ऋतु-पर्व-परुषा जड-शैल.आदि-गुल्मका ।

विग्रह-ग्रन्थि-वलिता मूल-अग्र-परिवर्तिता ॥४९॥

sarva.Rtu-parva-paruSA jaDa-zaila.Adi-gulmakA | vigraha-granthi-valitA mUla-agra-parivartitA ||49||

sarva.Rtu-parva-paruSA - x =

jaDa-zaila.Adi-gulmakA - x +

vigraha-granthi-valitA - x =

mUla-agra-parivartitA - x.

~vlm.49. The lightsome pistils of these florets are countless in the three worlds, and their incessant undulation in the air, expressed their gaysome dance with the sweet smiling of the opening buds.

~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled with the latent tendencies of countless jivas. Desires are the buds. Past creations are the filaments. The sentient and the insentient beings are parts of the creeper. The one appears as many, but is has not become many.

 

चिल्.लता.इयम् विकसिता पेलवम् सद्.असद्-वपु: ।

cil.latA .iyam vikasitA pelavam sad.asad-vapu: |

विचित्रम् दृश्य-कुसुमम् परामर्शासहम् बहु ॥५०॥

vicitram dRzya-kusumam parAmarzAsaham bahu ||50||

cil.latA .iyam vikasitA - x =

pelavam sad.asad-vapu: - x +

vicitram dRzya-kusumam - x =

parAmarzAsaham bahu - x.

~vlm.50. It is the Intellect which stretches out all these real and unreal bodies, which expand like the gentle and good looking flowers for a time, but never endure for ever. (The body like a fading flower is soon blownaway.)

~sv.50-56 It is by this infinite consciousness that all this is thought of, expressed and done. It is the infinite consciousness alone which shines as the sun. It is the infinite consciousness which appears as the bodies which are in fact inert and which come into contact with one another and derive various experiences. This consciousness is like the typhoon which is unseen in itself but in which sand-particles and dust rise and dance as if by themselves.

 

51|Ø

अनया.इह हि सर्वत्र च्.छाया-अच्छम्.इव जन्यते ।

anayA .iha hi sarvatra c.chAyA-accham iva janyate |

मन्यते तन्यते वस्तु गीयते क्रियते ऽपि च ॥५१॥

manyate tanyate vastu gIyate kriyate_api ca ||51||

.

*jd.51 anayA .iha hi – for thru this here

- sarvatra - everywhere =

chAyA-accham iva janyate - as.if shadow-clear it is born = manyate –

it is thought = tanyate - is proclaimed/brought = vastu – something "real" = gIyate – it is sung = kriyate_api ca – and is even done.

~vlm.51. It produces men like moon bright flowers in all places, and these flush and blush, and sing and dance about, deeming themselves as real bodies.

~sv. 50-56 It is by this infinite consciousness that all this is thought of, expressed and done.

 

महाचिता.अनया नित्यम् भासन्ते भास्कर.आदय: ।

mahAcitA_anayA nityam bhAsante bhAskara-Adaya: |

देहा: स्वदन्ते च मिथस् तत्-सच्-चिज्-जड-विभ्रमै: ॥५२॥

dehA: svadante ca mithas_tat-sac-cij-jaDa-vibhramai: ||52||

mahAcitA_anayA - by this Great Consciousness =

nityam - ever =

bhAsante bhAskara-Adaya: - shine the sun and stars +

dehA: svadante ca mithas - and bodies pleasure together =

tat-sac-cij-jaDa-vibhramai: - thru that-being-conscious-material-delusions.

~vlm.52. It is by the power of this great Intellect, that the sun and other luminous bodies shining over the sky as the two bodies in a couple, are attracted to one another to taste the fruit of their enjoyment as that of gross bodies.

~sv. It is the infinite consciousness alone which shines as the sun. It is the infinite consciousness which appears as the bodies which are in fact inert and which come into contact with one another and derive various experiences.

 

53|o/

चिता च .आवर्त-वर्तिन्या सिद्धान्य्.एव प्र.नृत्यति ।

जगज्.जाल-रजो-लेखा तत् सत्ता दृश्य-देहिनी ॥५३॥

citA ca .Avarta-vartinyA siddhAni_ eva pranRtyati |

jagaj.jAla-raja:-lekhA tat  sattA dRzya-dehinI ||53||

.

citA ca – and thru Consciousness, =

Avarta-vartinyA – a whirling whirlpool =

siddhAni_ eva pranRtyati – even the siddha.Adepts dance.about =

jagaj.jAla-rajo-lekhA - x =

tat  sattA dRzya-dehinI - x =

~vlm.53. All other visible bodies that are seen to move about in this phenomenal world, are as flakes of dust dancing about on eddy. (i.e. All things move about and tend towards their central point the Intellect).

~sv.50-56 It is by this infinite consciousness that all this is thought of, expressed and done. It is the infinite consciousness alone which shines as the sun. It is the infinite consciousness which appears as the bodies which are in fact inert and which come into contact with one another and derive various experiences. This consciousness is like the typhoon which is unseen in itself but in which sand-particles and dust rise and dance as if by themselves.

 

चित् सर्वम् जगद्.आरम्भम्.इमम् प्रकटयत्य्.अलम् ।

त्रैलोक्य.दीपक-शिखा.दीपो वर्णा-श्रियम् यथा ॥५४॥

cit  sarvam jagad-Arambham imam prakaTayati_ alam | trailokya.dIpaka-zikhA.dIpo varNA-zriyam yathA ||54||

cit  sarvam jagad-Arambham imam - Consciousness is all the business of this world =

prakaTayati_ alam - x +

trailokya.dIpaka-zikhA.dIpo - x =

varNA-zriyam yathA - x.

~vlm.54. The Intellect is like luminary of the universe, and manifests unto us all the phenomena of the three worlds, as the flame of a lamp shows us the various colours of things: (which are reflected by light on dark and opaque matter).

~sv... It is the infinite consciousness alone which shines as the sun. It is the infinite consciousness which appears as the bodies which are in fact inert and which come into contact with one another and derive various experiences....

 

 

http://www.popastro.com/moonwatch/moon guide/fun1.php

 

https://www.dropbox.com/s/gnxvjxiwy9dffz6/hare%20in%20the%20moon.docx?dl=0

 

चिच्.चन्द्र-बिम्बे विमले शशवत् प्राप्य सम्.गमम् ।

सर्वत्र लक्ष्यताम् एति पदार्थ-श्रीर् जगद्-गता ॥५५॥

cit.candra-bimbe vimale zazavat  prApya saMgamam |

sarvatra lakSyatAm eti padArtha-zrI: jagat-gatA ||55||

.

when

the spotless disc, the light of the Consciousness-moon,

is touched with harelike shadows,

then

everywhere there comes to be seen

the multitude of things in this going world

.

 

चिद्.रसायन-सेकेन पदार्थ-पटल-अवली ।

cid.rasAyana-sekena padArtha-paTala-avalI |

रूपम् एति फलम् चैव प्रावृट्-सिक्ता.इव सल्_लता ॥५६॥

rUpam eti phalam caiva prAvRT-siktA .iva sal_latA ||56||

cid.rasAyana-sekena - x =

padArtha-paTala-AvalI - x =

rUpam eti phalam ca eva - x =

prAvRT-siktA iva san latA - x =

~vlm.56. It is by receiving the gilding of the Intellect, that all material bodies are tinctured in their various hows; as the different trees receive their freshness, foliage and fruitage from the influence of the rainy weather.

~sv.50-56 It is by this infinite consciousness that all this is thought of, expressed and done. It is the infinite consciousness alone which shines as the sun. It is the infinite consciousness which appears as the bodies which are in fact inert and which come into contact with one another and derive various experiences. This consciousness is like the typhoon which is unseen in itself but in which sand-particles and dust rise and dance as if by themselves.

 

57 Ø

चिच्.छायया.एव सर्वस्य जाड्यम् सम्यग् उदेति च ।

cic.chAyayA .eva sarvasya jADyam samyak. udeti ca |

सर्वस्यास्य शरीरस्य गृहस्येव तमस् त्व् इह ॥५७॥

sarvasya .asya zarIrasya gRhasya .iva tamas tu. iha ||57||

.

cit.chAyayA eva sarvasya – And in the *cit-shadow, for all, -

jADyam samyag udeti ca – totally inertia arises -

sarvasya asya zarIrasya – for all, of this whole body -

gRhasya iva tamas tu iha – like a house in Tamasic darkness.

~vlm.57. It is the shadow (or absence of intellect), which causes the dullness of an object; and all bodies are inanimate without it, as a house becomes dark in absence of light or a lamp. Intellect gives life to dull matter).

~sv.57 This consciousness casts a shadow in itself, as it were, and that is regarded as tamas or inertia.

There is a chit-shadow: in it,

 for all, totally inertia comes

to this whole body. It is like

a house in Tamasic darkness.

 

58

चिच्.चमत्कृतयो देहे न भवेयुर्.इमा यदि ।

त्रैलोक्य-देहास् त्यक्त्वा एते न स्पृशेयु: किल आकृतिम् ॥

cic.camatkRtayo dehe na bhaveyur imA yadi | trailokya-dehAs_tyaktvA ete na spRzeyu: kila AkRtim ||58||

cic.camatkRtaya: dehe na bhaveyur imA yadi - If these consciousness-wonders do not happen in the body -

trailokya-dehAs_tyaktvA - having forsaken the worldly body -

ete na spRzeyu: kila AkRtim - they do not at-all touch the embodiment -

~vlm.58. The wondrous powers of the intellect (which gives a shape and form to every thing), are wanting in any thing; it becomes a shapeless thing, and cannot possibly have any form or figure in the world, over its dull materiality. (Even inanimate nature of all forms and kinds, receives its figure from the power of intellect).

~sv.58-61 In this body, thoughts and notions generate action in the light of this very consciousness. Surely, but for this consciousness even an object which is immediately in front of oneself cannot be experienced. The body cannot function nor exist but for this consciousness. It grows, it falls, it eats. This consciousness creates and maintains all the movable and the immovable beings in the universe.

 

चिद्.आकाश-प्रकाशे.अस्मिन्_सम्कल्प-शिशु-धारिणी ।

क्रियाकुल-वधूर् देह-गृहे स्फुरति चञ्चला ॥५९॥

cid.AkAza-prakAze_asmin saMkalpa-zizu-dhAriNI | kriyAkula-vadhUr deha-gRhe sphurati caJcalA ||59||

cid.AkAza-prakAze_asmin - x =

saMkalpa-zizu-dhAriNI - x =

kriyAkula-vadhUr deha-gRhe sphurati caJcalA - x =

~vlm.59. The intellect is as the skylight, wherein its active power or energy resembling its consort, resides with her offspring of desire in the abode of the body, and is ever restless and busy in her actions (This active power is personified as the Goddess sakti or Energy, and her offspring-desire is the personification of Brahmá).

~sv.58-61 In this body, thoughts and notions generate action in the light of this very consciousness. Surely, but for this consciousness even an object which is immediately in front of oneself cannot be experienced. The body cannot function nor exist but for this consciousness. It grows, it falls, it eats. This consciousness creates and maintains all the movable and the immovable beings in the universe.

 

60

चिद्.आलोकम् विना कस्य रसना-अग्रे स्फुरन्.न्.अपि । कथम् कदा प्रकटताम् एति दृष्ट: क्व वा रस: ॥६०॥

cid.Alokam vinA kasya rasanA-agre sphuran.n api | katham kadA prakaTatAm eti dRSTa: kva vA rasa: ||60||

cid.Alokam vinA kasya rasanA-agre sphuran.n api - x -

katham kadA prakaTatAm eti dRSTa: kva vA rasa: - x -

~vlm.60. Without the presence of the Intellect, it is no way possible for any one to perceive the taste of any flavour though it is set on the tip of his tongue, or see it with his eyes? (Intellect is the cause of all perception).

~sv.58-61 In this body, thoughts and notions generate action in the light of this very consciousness. Surely, but for this consciousness even an object which is immediately in front of oneself cannot be experienced. The body cannot function nor exist but for this consciousness. It grows, it falls, it eats. This consciousness creates and maintains all the movable and the immovable beings in the universe.

#cid.Alokam #rasanA-agre #sphur #prakaTatA #rasa:

 

61 Ø

शृण्व्.अङ्ग स्वाङ्ग-शाखे.अपि कुन्तलालि-लतो ऽप्य् अलम् ।

zRNu_aGga svAGga-zAkhe_api kuntala-Ali-lata:_api_ alam |

चिन्.मज्जनम् विना देह.वृक्ष: क इव राजते ॥६१॥

cit.majjanam vinA deha.vRkSa: ka iva rAjate ||61||

.

zRNu_aGga svAGga-zAkhe_api kuntala-Ali-lata:_api_ alam |

cit.majjanam vinA - without bathing in Consciousness =

deha.vRkSa: ka iva rAjate - what kind of Body.tree grows? =

~ABComM … kuntalAli: kezsamUho latA yasmin | …

~vlm.61. Hear me and say, how can this arboretum of the body subsist, with its branching arms and hairy filaments, without being supplied with the sap of the intellect.

~sv.58-61 In this body, thoughts and notions generate action in the light of this very consciousness. Surely, but for this consciousness even an object which is immediately in front of oneself cannot be experienced. The body cannot function nor exist but for this consciousness. It grows, it falls, it eats. This consciousness creates and maintains all the movable and the immovable beings in the universe.

 

वर्धते विलुठत्यति चिच्चराचरकारिणी ।

चिदेवास्तीतरन्नास्ति चिन्मात्रमिदमुत्थितम् ॥६२॥

vardhate viluThatyati cic_carAcara-kAriNI | cid_eva asti itaran nAsti cin.mAtram idam utthitam ||62||

vardhate - it grows, =

viluThatyati - it vibrates/flickers, =

cit carAcara-kAriNI - Consciousness that makes the moving and unmoving. =

cit eva asti - Consciousness alone is. =

itarat na asti - It is not otherwise. -

cin.mAtram idam utthitam - This world has arisen as a measure of Consciousness.

~sv.62 The infinite consciousness alone exists, naught else exists. Consciousness alone has arisen in consciousness.

~vlm.62. Know hence the intellect to be the cause of all moving and immovable things in nature, by its growing and feeding and supporting them all; and know also that the intellect is the only thing in existence, and all else is inexistent without it.

 

vasiShTha said—

\

इति .उक्तवांस् तदा त्र्य्.अक्ष: सुधा.अंशु-स्वच्छया गिरा ।

iti _uktavAn* tadA tri.akSa: sudhA.aMzu-svacchayA girA |

पुन: पृष्टो मया राम सुधांशु-स्वच्छया गिरा ॥६३॥

puna: pRSTo_ mayA rAma sudhAMzu-svacchayA girA ||63||

.

so spoke the three-eyed shiva, and his voice was clear as moonlight.

and I too questioned him,

rAma,

asked him in a moonlight-clear voice

...

 

64 o/

यदि सर्व.गता देव चिद् अस्त्य् एका तदात्मक: ।

yadi sarva.gatA deva cid_asti_ ekA tadAtmaka: |

तद् अयम् च.अवनि-स्फार-मय-अन्धा .इव न चेतति ॥६४॥

tat ayam ca .avani-sphAra-maya-andhA .iva na cetati ||64||

.

yadi sarva.gatA - if thru such everywhere.going = deva - x =

cid_asti_ ekA tadAtmaka: - x +

tad_ayam ca - x =

avani-sphAra-maya-andhA .iva - x =

na cetati - x.

~vlm.64. O lord! If the intellect alone is all pervading and the soul of all, then I hare not yet been able to know this visible earth in its true light.

~sv.63-66 VASISTHA continued: Thereupon I asked the Lord: "If this consciousness is omnipresent, how then does one become insentient and inert in this world? How is it possible that one who is endowed with consciousness loses consciousness?"

 

65 o/

अयम् चित्वान् पुरा भूत्वा चिद्*द् हीन: संप्रति स्थित: ।

ayam citvAn purA bhUtvA cid-d_hIna: saMprati sthita: |

इति.इयम् कल्पना लोके प्रत्यक्ष-अनुभवा कथम् ॥६५॥

iti_iyam kalpanA loke pratyakSa-anubhavA katham ||65||

.

ayam citvAn purA bhUtvA - x =

cid-d_hIna: saMprati sthita: - x +

iti_iyam kalpanA loke - x =

pratyakSa-anubhavA katham - x.

~vlm.65. Say why is it that people call a living person, to be endued with intellect solong as he is alive, and why they say him to be devoid of intellct, when he is layed down as a dead and life less mass.

~sv.63-66 VASISTHA continued: Thereupon I asked the Lord: "If this consciousness is omnipresent, how then does one become insentient and inert in this world? How is it possible that one who is endowed with consciousness loses consciousness?"

**AB.

 

 

Ishvara uvAca |

 

श्र्ण्व्.एतद् अखिलम् ब्रह्मन्-यदा पृष्टम्_वदामि ते ।

zrNu_ etad_akhilam brahman-yadA pRSTam vadAmi te |

महानयम् त्वया प्रश्न: कृतो ब्रह्म.विदाम् वर ॥६६॥

mahAnayam tvayA prazna: kRto brahma.vidAm vara ||66||

hear this completely, brAhmaNa,

yadA pRSTam vadAmi te – when asked I answer you -

mahAnaya-m tvayA prazna: kRta: – importantly this question is asked by you -

brahmavidAm vara – o best of the knowers of the Brahman.

Anaya - mahAnaya – mahA-Anaya, "great leading", a question requiring a great answer.

~vlm.66. The God replied—Hear me tell you all: O Brahman, about what you have asked me; it is a question of great importance, and requires, O greatest of theists, along explication.

~sv.63-66 VASISTHA continued: Thereupon I asked the Lord: "If this consciousness is omnipresent, how then does one become insentient and inert in this world? How is it possible that one who is endowed with consciousness loses consciousness?"

 

67

चिद् अस्ति हि शरीरा.इह सर्व.भूत-मय= आत्मिका ।

चल-उन्मुख.आत्मिका.एका तु निर्विकल्पा परा स्मृता ॥६७॥

cid_asti hi zarIrA .iha sarva.bhUta-maya= AtmikA | cala-unmukha-AtmikA_ekA tu nirvikalpA parA smRtA ||67||

so Consciousness is this present body

of a nature that is composed of all beings - x =

cala-unmukha-Atmika-ekA tu – but a transitory nature that is One - x =

nirvikalpA parA smRtA – known as the supreme Nirvikalpa - x =

~vlm.So chit.Consciousness in this present embodiment is of a nature that is composed of all beings, but a transitory nature that is One, Supreme, and without imagined form [norvikalpa].

~sv.67 The LORD applauded the question and replied: The omnipresent consciousness, which is all in all, exists in this body both as the changing and as the unchanging and unmodified one.

~vlm.67. The intellect resides in every body, as also in all things as their inherent soul; the one is viewed (by shallow understandings) as the individual and active spirit, and the other is known (to comprensive mind) as unchanging and universal soul.

~AB. … | calAyAm vyaSTi-samaSTi-buddhau unmukhAtmikA Asakta-svabhAvA | … | parA kUTastha-cit tu nirvikalpA ||> ComM - x =

 

 

सम्कल्प-बुद्धा सा.एव.अन्त: स्वयम्.अन्या.इव संस्थिता ।

saMkalpa-buddhA sA_eva.anta: svayam anyA .iva saMsthitA |

सम्कल्पित-इतर-वरा दौ:शील्यम् स्त्री यथा गता ॥६८॥

saMkalpita-itara-varA dau:zIlyam strI yathA gatA ||68||

saMkalpa-buddhA sA eva – it is only conceptual intellection =

anta: svayam – within oneself =

anyA iva saMsthitA – as.if located +

saMkalpita-itara-varA – choosing [a husband] otherwise imagined =

strI yathA gatA dauHzIlya-m – like a woman wed to a bad character =

~vlm.p.67/68 The mind misled by its desires views the inner spirit as another, just as a greedy person takes his consort for another in his dream.

~sv.68-70 Just as a woman dreams herself to be another with another as her husband in that dream, the same consciousness believes itself to be of another nature.

 

69|Ø

स एव हि पुमान् कोपाद् यथेहान्य इव क्षणात् ।

sa:_ eva hi pumAn kopAt  yathA_îhâ_anya iva kSaNAt |

भवत्य्.एवम् विकल्प-अङ्का चित्.स्वरूप.आन्यताम् गता ॥६९॥

bhavati_ evam vikalpa-aGkA cit.svarUpa-anyatAm gatA ||69||

.

sa eva hi pumAn kopAd – and so indeed a person from anger/passion = yathA iha/IhA anya iva kSaNAt bhavati – becomes something quite different = evam vikalpA aGkA – thus an imagined image = cit.svarUpa-anyatAm gatA – becomes a different *cit-identity.

~vlm.p.68 As the same man seems to be changed to another person during his fit of anger, so sober consciousness is transformed to a changeable spirit by one’s mistake of its true nature.

~vwv.1072/69. As that same man indeed becomes like another in a moment on-account.of anger, so, the one of the nature of pure Consciousness, has gone to the state of otherness, having the stain of error (or imagination).

~vlm.69. And as the same man seems to be changed to another, during his fit of anger; so the sober intellect is transformed to a changeable spirit, by one's mistake of its true nature. (The nirvikalpa or immutable spirit, is changed to a savikalpa or mutable one).

~sv.68-70 Just as a woman dreams herself to be another with another as her husband in that dream, the same consciousness believes itself to be of another nature.

*jd.69 sa eva hi pumAn kopAd – and so indeed a person from anger/passion = yathA iha/IhA anya iva kSaNAt bhavati – becomes something quite different = evam vikalpA aGkA – thus an imagined image = cit.svarUpa-anyatAm gatA – becomes a different *cit-identity.

 

70

विकल्प-कल्पिता ब्रह्मंश् चित्.स्वरूप-परिच्युता ।

जाड्यम् क्रमाद् भावयन्ती प्रयाति कलना-पदम् ॥७०॥

vikalpa-kalpitA brahmaMz_cit.svarUpa-paricyutA | jADyam kramAd_bhAvayantI prayAti kalanA-padam ||70||

vikalpa-kalpitA - x =

brahman – o brAhmaNa =

cit.svarUpa-paricyutA - x =

jADyam kramAd_bhAvayantI prayAti kalanA-padam - x =

च्यु #cyu -> #paricyu -> #paricyuta‑ - fallen or descended from (abl.) • fallen from heaven (to be born as a man) • swerved or deviated from (abl.) R. • deprived or rid of (abl.) MBh.&c. • ruined , lost , miserable (opp. to #samRddha‑) MBh. • streaming with (instr.) ib.

~vlm.70. The intellect being attributed with many variable qualities and desires, is made to lose its state of purity; and by thinking constantly of it gross nature, it is at last converted to the very gross object of thought.

~sv.68-70 Just as a woman dreams herself to be another with another as her husband in that dream, the same consciousness believes itself to be of another nature.

 

71

चित् स्वयम् चेत्यताम् एति स.आकाश-परमाणुताम् ।

शब्द-बीज.आत्मिकाम् पश्चाद् वात-तन्मात्र-गामिनी ॥७१॥

cit  svayam cetyatAm eti sa-AkAza-paramANutAm | zabda-bIja-AtmikAm pazcAd_vAta-tanmAtra-gAminI ||71||

~vlm.71. Then the subjective intellect chit, becomes itself the chetya or object of thought, and having assumed the subtile form of a minute etherial atom, becomes the element of sound; and is afterwards transformed to the rudimental particle of air vata tan mátra.

~sv.71-73 Just as the same man when he is under the influence of uncontrollable rage behaves completely differently, even so consciousness assumes another aspect and functions differently. By stages, it becomes insentient and inert.

 

72

देश-काल-विभागान्ता तन्मात्र-वलिता क्रमात् ।

जीवो भूत्वा भवत्य् .आशु बुद्धि: पश्चाद् अहम् मन: ॥७२॥

deza-kAla-vibhAgAntA tanmAtra-valitA kramAt | jIvo bhUtvA bhavati_ Azu buddhi: pazcAd_aham mana: ||72||

deza-kAla-vibhAgAntA - x =

tanmAtra-valitA kramAt - x +

jIva: bhUtvA bhavati .Azu - x =

buddhi: pazcAd_aham mana: - x.

~vlm.72. This aerial particle then bearing relation to the parts of time and place, becomes the vital principle (as existing some where for a certain period of time); which next turns to the understanding and finally to the mind.

~sv.71-73 Just as the same man when he is under the influence of uncontrollable rage behaves completely differently, even so consciousness assumes another aspect and functions differently. By stages, it becomes insentient and inert.

 

मनस् त्वम् समुपायाता सम्सारम्.अवलम्बते ।

manas_tvam samupAyAtA samsAram avalambate |

"चण्डालो_ऽस्मि".इति मननाच्_चण्डालत्वम्.इव द्विज: ॥७३॥

"caNDAla:'smi"_iti mananAc_caNDAlatvam iva dvija: ||73||

manas_tvam samupAyAtA - Mind, you have approached =

samsAram avalambate – on the saMsAra.Convolution depending =

"caNDAla: asmi" – "I am a *chaNDAla" =

iti mananAt – thru such thinking =

caNDAlatvam iva dvija: - the state of chaNDAla like a twiceborn =

~vlm.73. The intellect being thus transformed into the mind, dwells on its thoughts of the world, and is then amalgamated with it, in the same manner as a Brahman is changed to chandala, by constantly thinking himself as such. (Thus this creation is a display of the divine mind and identic with it).

~sv.71-73 Just as the same man when he is under the influence of uncontrollable rage behaves completely differently, even so consciousness assumes another aspect and functions differently. By stages, it becomes insentient and inert.

#manas #samupAyAtA #avalamb #caNDAla #manana

 

सम्कल्पिता.अ-प्रबोधेन जाड्य-अविश्व-प्रबोधिनी ।

शबलम् रूपम् आसाद्य सम्कल्पाद् यात्य्.अनारतम् ॥७४॥

saMkalpitA_a-prabodhena jADya-avizva-prabodhinI | zabalam rUpam .AsAdya saMkalpAd_yAti_ anAratam ||74||

saMkalpitA_a-prabodhena - x =

jADya-avizva-prabodhinI - x +

zabalam rUpam .AsAdya - x =

saMkalpAd_yAti_ anAratam - x.

~vlm.74. Thus the divine Intellect forgets its universality by its thoughts of particulars; and assumes the gross forms of the objects of its thoughts and desires. (Hence we say a man to be of such and such a mind, according to the thought or desire that he entertains in it. i.e. The whole being taking for a part and the part for the whole).

~ABComM … tat-prayukta-jADyena avizva-prabodhinI asarvajJA bhUtvA …

~sv.74-88 From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

अनन्त-सम्कल्प.मयी जाड्य-सम्कल्प.पीवरा ।

चिज्_जाड्यान्_मोदम् आयाति पय: पाषाणताम् इव ॥७५॥

ananta-saMkalpa.mayI jADya-saMkalpa.pIvarA | cij_jADyAn modam AyAti paya: pASANatAm iva ||75||

ananta-saMkalpa.mayI - made of boundless concepts =

jADya-saMkalpa.pIvarA - x +

cit jADyAn modam AyAti - x =

paya: pASANatAm iva - x.

~vlm.75. The Intellect being thus replete with its endless thoughts and desires, grows as dull as the gross objects it dwells upon; till at last the subtile intellect grows as stony dull, as the pure water is converted to massive stones and hails.

~sv.74-88 From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

ततश् चित्तम् मनो-मोहो माया.इति विहित-अभिधा ।

जाड्यम् निपुणम् आश्रित्य संसारे जायते मुने ॥७६॥

tataz_cittam mano-moho mAyA .iti vihita-abhidhA | jADyam nipuNam Azritya saMsAre jAyate mune ||76||

tata: cittam manas-moha: – thus the chitta.Affection is a delusion of manas.Mind – Note how this verse distinguishes manas.Mind (the collective noun for mental processes, subject to Moha Delusion) from chitta.Affection (the process of forming an attachment, subject to MAyA Illusion).

mAyA iti vihita-abhidhA – strictly defined, it is MAyA Illusion -

jADyam nipuNam Azritya – Cleverly having recourse to the inert -

saMsAre jAyate mune – in samsAra he is born, o Muni.

#manas - tataz cittam manomoho mAyeti vihitAbhidhA, y6030.076, Thus the chitta.Affection is a delusion of manas.Mind – Note how this verse distinguishes manas.Mind (the collective noun for mental processes, subject to Moha Delusion) from chitta.Affection (the process of forming an attachment, subject to MAyA Illusion).

#citta - tataz cittam manomoho mAyeti vihitAbhidhA, y6030.076, Thus the chitta.Affection is a delusion of manas.Mind – Note how this verse distinguishes manas.Mind (the collective noun for mental processes, subject to Moha Delusion) from chitta.Affection (the process of forming an attachment, subject to MAyA Illusion).

#vihita - विहित -p.p.- Done, performed; Arranged, fixed, settled, appointed, determined, prescribed, decreed; विहिता व्यङ्गिता तेषाम् Pt. 1.21. • Fit to be done; Distributed, apportioned. (See धा with वि). -तम् An order, a command, decree; परतो दैवविहितायत्तम् Pt.1. -Comp. -क्षण adj. intent upon. -प्रतिषिद्ध adj. enjoined and prohibited. - x = ¶mw - adj. ‑ (fr. vi>dhA) ‑ distributed, bestowed, supplied; put in order, arranged, determined, ordered; prescribed, enjoined; destined or meant for (tat) mbh.; contrived, performed; furnished with or possessed of (inst.) (cf. <suvihita>); ‑ vihitam ‑ an order, decree; - v.‑kSaNa ‑ adj. ‑ eager for the right moment, intent upon (<artham>) (cf. <kRta‑kS.>); - vihitatva-m ‑ the being enjoined or prescribed, prescription, direction; - v.‑pratiSiddha ‑ adj. ‑ enjoined and prohibited (<-tva> n.); - vihitAJjali ‑ v.aJjali ‑ adj. ‑ making a respectful obeisance; - vihitendriya - v.‑indriya - adj. ‑ possessed of one's senses; - x = vihita ‑ adj. ‑ improper, unfit, not good - x =

#nipuNa- clever, adroit, skilful, sharp, acute; skilled in, conversant with, capable of; delicate, tender; perfect, complete, absolute (as purity, devotion); - x = nipuNam ‑ ind.‑ in a clever or delicate manner; completely, perfectly, absolutely, exactly, precisely.

~vlm.76. So the stolid intellect takes the names of the mind and

sense, and becomes subject to ignorance and illusion; by contracting

a gross stolidity restrained from its flght[ typo for flight] upwards, and have

to grovel forever in the regions of sense.

~sv.74-88 From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

thus the chitta.Affection—a delusion of manas.Mind—

is, more strictly defined, MAyA Illusion. One who cleverly

has recourse to inert substance, Muni, is born in samsAra.

 

मोह-मान्द्यम्_उपायाता तृष्णा-निगड-पीडिता ।

ताम-क्रोध-भय.उपेता भाव-अभाव-अतिपातिनी ॥७७॥

moha-mAndyam upAyAtA tRSNA-nigaDa-pIDitA | tAma-krodha-bhaya.upetA bhAva-abhAva-atipAtinI ||77||

moha-mAndyam upAyAtA – Having-come-to delusion-sickness -

tRSNA-nigaDa-pIDitA – bound by chafing Craving-fetters -

tAma-krodha-bhaya.upetA – dark/trouble-anger-fear-abounding -

bhAva+abhAva= atipAtinI – Becoming/Feeling+unBecoming/unFeeling= overfalling – ABComM would have this refer to wealth and poverty. But note that tRSNA here is only Craving (not thirst), so bhAva should be read in its more abstract sense of Feeling or Becoming. In like manner artha may be read either as wealth, or more abstractly as purpose and meaning.

mAndya-m मान्द्य – slowness , laziness , indolence BhP. Pan5cat. Sa1h. . weakness , feeble state (as of understanding , digestion &c ) Das3. Veda7ntas. Hcat. . sickness , disease Katha1s. (mAndyam >kR °द्यं- √कृ , to make one's self ill). #mohamAndya- stupefied by delusion, y6030.077

#nigaDa-H, nigaDam - नि-गड (g. अर्धर्चादि) and n. (fr. √ गड् = गल्?) an iron chain for the feet , (esp.) the heel chains for an elephant or a noose for catching the feet and throwing an animal down , any fetter or shackle Hariv. Ka1v. &c. #tRSNAnigaDapIDita- tRSNA-nigaDa.pIDita, Thirst/Craving-fetters.squeezed – caught in the Fetters of Craving, y6030.077

#pIDita- पीडित – squeezed , pressed Mn. MBh. &c. . hurt , injured , afflicted , distressed , troubled , badly off ib. . badly pronounced, APra1t. . pIditam - harassment , annoyance MBh. (var. rdg. pIDana पीडन) . a kind of coitus [Making love in an annoying way???] L. #tRSNAnigaDapIDita- tRSNA-nigaDa.pIDita, Thirst/Craving-fetters.squeezed – caught in the Fetters of Craving, y6030.077

#tAma: ताम – anxiety , distress W. #tAmakrodhabhayopeta- full of trouble, anger, and fear, tAma-krodha-bhayopetA bhAvAbhAvAtipAtinI || y6030.077

#atipat, atipatati – ati>pat - fly or fall beyond or past. Capp. #bhAvAbhAvAtipAtin – bhAva+abhAva= atipAtin, feeling/Becoming+unBecoming= overfalling – one BhAva Feeling overwhelms another, tAmakrodha-bhayopetA bhAvAbhAvAtipAtinI || y6030.077

~ABComM bhAvo vibhava: | abhAvo dAridryam tad anupAtinI ||

~vlm.77. Being subjected to ignorance at first, it is fast bound to the fetters of its cupidity afterwards, and then being pinched by its hankerings and angry frettings, it is tormented alike by the pleasure of affluence and the pains of penury.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

moha-mAndyam upAyAtA – Having-come-to delusion-sickness -

tRSNA-nigaDa-pIDitA – bound by chafing Craving-fetters -

tAma-krodha-bhaya.upetA – dark/trouble-anger-fear-abounding -

bhAva+abhAva= atipAtinI – Becoming/Feeling+unBecoming/unFeeling= overfalling –

 

त्यक्त-अनन्त-निज.आभोगा व्यवच्छेद् अविकारिणी ।

दु:ख-दाव-अनलातप्ता शोकाशिवकृशाशया ॥७८॥

tyakta-ananta-nija-AbhogA vyavacched_avikAriNI | du:kha-dAva-analAtaptA zokAzivakRzAzayA ||78||

tyakta-ananta-nija-AbhogA - x =

vyavacched_avikAriNI - x +

du:kha-dAva-anala-AtaptA - x =

zokAziva-kRzAzayA - x.

~vlm.78. By forsaking the endless felicity (of spirituality), it is subjected to the incessant vicissitudes of mortality, it now sets dejected in despair, and lamenting over its griefs and sorrow, and then burns amidst the conflagration of its woes and misery.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

इयम्.अस्मि.इति भावेन शून्येन विकली.कृता ।

देह.मात्र-गृहीत.आस्था परम् दैन्यम्_उपागता ॥७९॥

iyam asmi_iti bhAvena zUnyena vikalI.kRtA | deha.mAtra-gRhIta-AsthA param dainyam upAgatA ||79||

iyam asmi_iti bhAvena zUnyena vikalI.kRtA - x +

deha.mAtra-gRhIta-AsthA - x =

param dainyam upAgatA - x.

~vlm.79. See how it is harassed with the vain thought of its personality that I am such a one; and look at the miseries to which it is exposed, by its reliance on the frail and false body.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

मग्ना मोह-मग्नापङ्के जीर्णा.इव वन-दन्तिनी ।

भाव.अभावालता-दोला परिलोल-शरीरका ॥८०॥

magnA moha-magnApaGke jIrNA .iva vana-dantinI | bhAva.abhAvAlatA-dolA parilola-zarIrakA ||80||

magnA moha-magnApaGke - x =

jIrNA .iva vana-dantinI - x +

bhAva.abhAvAlatA-dolA - x =

parilola-zarIrakA - x.

~vlm.80. See how it is worried by its being hushed to andfro, in the alternate swinging beds of prosperity and adversity; and see bow it is plunged in the deep and muddy puddle of misery, like an worn out elephant sinking in the mire.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

81|Ø

असारापार-संसार-विकार-व्यवहारिणी ।

asArApAra-samsAra-vikAra-vyavahAriNI |

तापो-अपतप्त-हृदया राग-तेजो.अनुरञ्जिता ॥८१॥

tApo-apatapta-hRdayA rAga-teja:anuraJjitA ||81||

.

asArApAra-samsAra-vikAra-vyavahAriNI - x +

tApo-apatapta-hRdayA - x =

rAga-teja:anuraJjitA - x.

~vlm.81. Look at this deep and unfordable ocean of the world, all hollow within and rolling with the eventful waves of casualties; it emits the submarine fire from within its bosom, as the human heart flashes forth with its hidden fire of passions and affections.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

82|Ø

निज-यूथ-परिभ्रष्टा मृगी.इव.अवशताम् गता ।

nija-yUtha-paribhraSTA mRgI_iva.avazatAm gatA |

आविर्.भाव-उदित.आकारा तिरोभावे ऽस्तम् आगता ॥८२॥

Avir.bhAva-udita-AkArA tirobhAve_astam .AgatA ||82||

.

nija-yUtha-paribhraSTA - x =

mRgI_iva.avazatAm gatA - x +

Avir.bhAva-udita-AkArA - x =

tirobhAve_astam .AgatA - x.

~vlm.82. Human heart staggers between hope and fear, like a stray dear in the forest; and is alternately cheered and depressed at the prospects of affluence and want.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

स्वसंकल्पोपयातासु भीता संभ्रमदृष्टिषु ।

पलायते वाप्यन्यासु वेतालेष्विव बालिका ॥८३॥

स्व.संकल्प-उपयातासु भीता संभ्रम-दृष्टिषु ।

पलायते वा.अप्य्.अन्यासु वेतालेष्व्.इव बालिका ॥८३॥

sva.saMkalpa-upayAtAsu bhItA sambhrama-dRSTiSu |

palAyate vA_api_ anyAsu vetAleSu_ iva bAlikA ||83||

sva-saMkalpa= upayAtAsu – in its self-concept -

bhItA sambhrama-dRSTiSu – fearful of perceived delusions -

palAyate vA api anyAsu – it flees from what is other -

vetAleSu iva bAlikA – like a girl from a pack of zombies.

~vlm.83. The mind that is led by its desire, is always apprehensive of disappointment; and it coils back for feat of a reverse, as a timorous girl flies afar from the sight of a spectre.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

Because-of its self-concept, it

is fearful of the delusions

that it perceives: it flees from what

is other. It is like a girl

running from a pack of zombies.

 

84|Ø

उष्ट्री .इव मधुरम् बिन्दुम् वाञ्छते भावितम् सुखम् ।

uSTrI .iva madhuram bindum vAJchate bhAvitam sukham |

अवान्तर-परिभ्रष्टा दोषाद् दोषम् पतत्य् अध: ॥८४॥

avAntara-paribhraSTA doSAt  doSam patati_ adha: ||84||

.

uSTrI .iva madhuram bindum x

vAJchate bhAvitam sukham   - wanting a future good =     

avAntara-paribhraSTA doSAt   - between-fallen thru wrong =  

doSam patati _adha:   - in wrong falls down =  

~vlm.84. Man encounters all pains for a certain pleasure in prospect, as the camel browses the thorny furze in expectation of honey at a honey comb in it; but happening to slip from his intermediate stand point, he is hurled head long to the bottom.

 

85 Ø

परम् वैषम्यम् आयाति संकटात् संकटम् गता ।

param vaiSamyam .AyAti saMkaTAt saMkaTam gatA |

दु:ख-अदु:खं निपतिता विपदो विपदि स्थिता ॥८५॥

du:kha-adu:kham nipatitA vipado vipadi sthitA ||85||

.

~vlm.85. One meeting with a reverse falls from one danger to another; and so he meets with fresh calamities, as if one evil invited or was the harbinger of the other.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

86|Ø

नाना-अनर्थ-गणोपेता चेष्टापर-वशाशया ।

nAnA-anartha-gaNa-upetA ceSTApara-vazAzayA |

कष्टात् कष्टम् अनुप्राप्ता परिताप-अनुतापिनी ॥८६॥

kaSTAt kaSTam anuprAptA paritApa-anutApinI ||86||

.

nAnA-anartha-gaNa-upetA - x =

ceSTApara-vazAzayA - x +

kaSTAt kaSTam anuprAptA - passing from misery to misery =

paritApa-anutApinI - x.

~vlm.86. The mind that is captivated by its desires, and led onward by its exertions, meets with one difficulty after another, and has cause to repent and grieve at every step: (or is the cause of remorse and grief). (All toil and moil, tend to the vexation of the spirit).

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

क्रमाद् आबद्ध-वैदग्ध्याद् वैदग्ध्य-अङ्गम्_उपागता ।

विचित्र-बन्ध-निर्माण-पराक्रम-पदम् गता ॥८७॥

kramAd .Abaddha-vaidagdhyAd_vaidagdhya-aGgam upAgatA | vicitra-bandha-nirmANa-parAkrama-padam gatA ||87||

kramAd .Abaddha-vaidagdhyAd - x =

vaidagdhya-aGgam upAgatA - x +

vicitra-bandha-nirmANa-parAkrama-padam -

m vicitra-bandha-nirmANa-parAkrama-pada =

gatA - x.

~vlm.87. As a man advances in life, so he improves in his learning; but alas! all his worldly knowledge serves at best, but to bind down the soul fast to the earth.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

सर्वत: शङ्कते भीता प्रान-अत्ययम्_उपागता ।

क्षीण-तोया.इव शफरी विवर्तन-परायणा ॥८८॥

sarvata: zaGkate bhItA prAna-atyayam upAgatA | kSINa-toyA .iva zapharI vivartana-parAyaNA ||88||

sarvata: zaGkate bhItA - x =

prAna-atyayam upAgatA - x +

kSINa-toyA .iva zapharI - x =

vivartana-parAyaNA - x.

~vlm.88. Cowards are in constant fear of everything, until they die away in their fear; as the little shrimp being afraid of the waterfall, falls on dryland, and there perishes with flouncing.

~sv.74-88 Consciousness thus becomes its own object, creating space and then air and their respective qualities. At the same time, it evolves within itself time and space, and becomes a jiva followed by individualised finite intellect and mind. From this arises the cyclic world-appearance and notions like 'I am an untouchable', etc. The infinite consciousness itself thus becomes apparently inert, just as water becomes crystal. Thereafter the mind becomes deluded, entertains cravings, falls a prey to lust and anger, experiences prosperity and adversity, suffers pain and pleasure, clings to hope, endures terrible suffering and is filled with likes and dislikes that perpetuate the delusion. Thoroughly deluded, it goes from error to error, from ignorance to greater ignorance.

 

बाल्ये विवशसर्वार्था यौवने चिन्तया वृता ।

वार्धकेऽप्यतिदु:खतां मृता कर्म वशीकृता ॥८९॥

बाल्ये विवश-सर्व.अर्था यौवने चिन्तया वृता ।

वार्धके.अप्य्.अतिदु:खताम् मृता कर्म वशी.कृता ॥८९॥

bAlye vivaza-sarva.arthA yauvane cintayA vRtA |

vArdhake_api_ atidu:khatAm mRtA karma vazI.kRtA ||89||

~vlm.89. The helplessness of childhood, the anxieties of manhood the meserableness of old age; are preliminaries to sad demise of men engaged in busylife. (The last catastrophe of human life).

~sv.89-92 In childhood, this deluded consciousness is totally dependent on others, in youth it runs after wealth and is filled with worry, in old age it is sunk in sorrow and in death it is led by its own karma. In accordance with that karma, it is born in heaven or in hell, in the netherworld or on earth as human, subhuman or inanimate being.

 

जायते स्वर्ग-नगरे नागी पाताल-कोटरे । आसुरी द्वैत्य-विचारे नर-स्त्री कुल.पर्वते ॥९०॥

jAyate svarga-nagare nAgI pAtAla-koTare | AsurI dvaitya-vicAre nara-strI kula.parvate ||90||

jAyate - is born =

svarga-nagare - in a heavenly city =

nAgI pAtAla-koTare - a nAga girl in Netherworld, +

AsurI dvaitya-vicAre x

nara-strI kula.parvate - x.

~vlm.90. The propensities of past life, cause some to be born as celestial nymphs in heaven, and other as venomous serpents in subterranean cells; while some become as fierce demons, and many are reborn as men and women on earth.

~sv. ... it is born in heaven or in hell, in the netherworld or on earth as human, subhuman or inanimate being.

 

90| Ø

राक्षसी राक्षस.आधारे वानरी वन.कोटरे ।

rAkSasI rAkSasa-AdhAre vAnarI vana.koTare |

सिंही गिरि.इन्द्र-शिखरे किन्नरी कुल.पर्वते ॥९१॥

siMhI giri.indra-zikhare kinnarI kula.parvate ||91||

.

rAkSasI rAkSasa-AdhAre - a Demoness among Demons =

vAnarI vana.koTare - a Forester girl in a Forest house +

siMhI giri.indra-zikhare - a Lioness atop a mountainpeak =

kinnarI kula.parvate - a Whatnot woman of a mountain clan.

~vlm.91. The past actions of men make to be born again as RákShas among savages, and others as monkeys in forests; while some become as Kinnaras on mountains, and mapy as lions on mountain tops. (All these are depraved races of men víz. the anthropophagi cannibals, the pigmy apes-banors, the ugly mountaneers kinnaras and the leonine men nararinhas).

~sv.89-92 In childhood, this deluded consciousness is totally dependent on others, in youth it runs after wealth and is filled with worry, in old age it is sunk in sorrow and in death it is led by its own karma. In accordance with that karma, it is born in heaven or in hell, in the netherworld or on earth as human, subhuman or inanimate being.

 

विद्याधरी देव-गिरौ व्याली च वन.गर्तके ।

लता तरौ खगी नीडे वीरुत्-सनौ वने मृगी ॥९२॥

vidyAdharI deva-girau vyAlI ca vana.gartake | latA tarau khagI nIDe vIrut-sanau vane mRgI ||92||

vidyAdharI deva-girau - x =

vyAlI ca vana.gartake - x +

latA tarau khagI nIDe - x =

vIrut-sanau vane mRgI - x.

~vlm.92. The vidyádharas of the Devagiri mountains, and the Nagas of the forest caves (are degenerations of men); and so are the fowls of air, the quadrupeds of wood lands, the trees and plants of forests, and the bushes on hills and orchides on trees; (are all but transformation of the perverted intellect).

~sv.89-92 In childhood, this deluded consciousness is totally dependent on others, in youth it runs after wealth and is filled with worry, in old age it is sunk in sorrow and in death it is led by its own karma. In accordance with that karma, it is born in heaven or in hell, in the netherworld or on earth as human, subhuman or inanimate being.

 

शेते नारायणोऽम्भोधौ ध्यानी ब्रह्मपुरेऽब्जज: ।

कान्तागतो हर: शैले स्वर्गे सुरवरो हरि: ॥९३॥

शेते नारायणो.अम्भोधौ ध्यानी ब्रह्मपुरे.अब्जज: ।

कान्तागतो हर: शैले स्वर्गे सुर.वरो हरि: ॥९३॥

zete nArAyaNa:ambhodhau dhyAnI brahmapure_abjaja: |

kAntAgato hara: zaile svarge sura.varo hari: ||93||

~vlm.93. It is self same intellect which causes Náráyana to float on the surface of the sea, and makes the lotus born Brahmá to remain in his meditation; It keeps Hara in the company of his consort Uma, and places Hari over the Gods in heaven.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

94|Ø

दिनम् करोति तीक्ष्ण-अंशुर् वर्षत्य्.अम्बु.धरो जलम् ।

dinam karoti tIkSNa-aMzu: varSati_ ambu.dharo_ jalam |

करोति श्वसनम् संवित्-स.पर्वत-महा.उदधिम् ॥९४॥

karoti zvasanam saMvit-sa.parvata-mahA.udadhim ||94||

.

~vlm.94. It is this which makes the sun to make the day and the clouds to give the rain (or pour in rains); It makes the sea to breathe out in waves, and the volcanic mountains to blow out in fire and flame.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

ऋतु.चक्रम् प्रवहति सहसा काल-मण्डलम् ।

दिन.रात्रितया_उपैति तेजस् तिमिरताम् क्रमात् ॥९५॥

Rtu.cakram pravahati sahasA kAla-maNDalam | dina.rAtritayA_upaiti tejas_timiratAm kramAt ||95||

Rtu.cakram pravahati - x =

sahasA kAla-maNDalam - x +

dina.rAtritayA_upaiti - x =

tejas_timiratAm kramAt - x.

~vlm.95. It makes the curricle of time to revolve continually in the circle of the seasons; and causes the day and night to rotate in their cycles of light and darkness.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

क्व.चिद् बीज-रस-उल्लासात् क्व.चित् पाषाण-मौनिनी ।

क्व.चिन् नदी रसवती क्व.चित् कुमुद-विस्तृति: ॥९६॥

kva.cid bIja-rasa-ullAsAt kva.cit pASANa-mauninI | kva.cin nadI rasavatI kva.cit kumuda-vistRti: ||96||

kva.cid bIja-rasa-ullAsAt - x =

kva.cit pASANa-mauninI - x +

kva.cin nadI rasavatI - x =

kva.cit kumuda-vistRti: - x.

#vistRti – विस्तृति – extent, width; breadth, expansion.

~vlm.96. Here it causes the seeds to vigitate with the juice contained in them; and there it makes the stones and minerals lie down in mute silence.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

क्व.चित् फलावली-पाकै: क्व.चित् काष्ठ-अनल.आदिभि: ।

kva.cit  phalAvalI-pAkai: kva.cit  kASTha-anala.Adibhi: |

क्व.चिच्छैत्यहिमद्वारि क्व.चित् ख.आदि न किंचन ॥९७॥

kva.cicchaityahimadvAri kva.cit kha.Adi na kiMcana ||97

||

...

sometimes with loads of ripe fruit,

sometimes with kindling for the fire,

sometimes a warm rain,

sometimes the spacious sky—nothing at.all

!

 

98|Ø

क्व.चिद् उज्ज्वलित.आकारा क्व.चित् कष्ठा शिला क्व.चित् ।

kva.cid_ujjvalita-AkArA kva.cit  kaSThA zilA kva.cit |

क्व.चिन् नीलाथ हरिता क्व.चिद् अग्नि: क्व.चिन्_मही ॥९८॥

kva.cin nIlA .atha haritA kva.cid_agni: kva.cin mahI ||98||

.

kva.cid_ujjvalita-AkArA   - sometimes a blazing body =  

kva.cit  kaSThA zilA kva.cit   - sometimes wooden ; stone sometimes =     

kva.cin nIlA atha haritA   - sometimes blue & then a shade of red =  

kva.cid_agni: kva.cin mahI   - sometimes Fire ; sometimes Earth =    

~vlm.98. Here it glows in luminous bodies, and there it shows itself of impenetrable thickets and inaccessible rocks; It shines is bright and white in one place, and is as dark and blue in another; It sparkles in the fire and dwindles in the earth, it blows in the air and spreads in the water.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

99 o/

सर्व.आत्मत्वात् सर्व.गत्वात् सर्व.शक्तित्व-योगत: ।

सर्वत्वाद् एवम्.रूपा.एव खाद् अप्य्.अच्छा.एव सा परा ॥९९॥

sarva.AtmatvAt  sarva.gatvAt  sarva.zaktitva-yogata: | sarvatvAd_evaMrUpA_eva khAd_api_ acchA_eva sA parA ||99||

.

sarva.AtmatvAt  - from the Effective state of all.self =  _ sarva.gatvAt - x =

sarva.zaktitva-yogata: - x +

sarvatvAd_evaMrUpA_eva - x =

khAd_api_ acchA_eva sA parA - x.

~vlm.99. Being the all-pervading, omnipresent and omnipotent power itself, it is the one in all and the whole plenuM It is therefore more subtile and transparent, than the ratified and translucent air.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

चिच्_चिनोति यथा .आत्मानम् येन यत्र यदा यदा ।

cic_cinoti yathA .AtmAnam yena yatra yadA yadA |

तत् तथा.अनुभवत्य्.अम्बु स्पन्दाद् वीच्य्.आदि-ताम् यथा ॥१००॥

tat tathA_anubhavati_ ambu spandAd_vIcy-Adi-tAm yathA ||100||

cit cinoti yathA .AtmAnam - as Consciousness conceives itself =

yena yatra yadA yadA - how and where and whenever +

tat tathA_anubhavati_ ambu - it thus becomes water =

spandAd_vIcy-Adi-tAm yathA - thus thru its vibration as the state of waves.

~vlm.100. As the intellect spreads out and contracts itself, in any manner in any place or time; so it conceives and produces the same within and without itself, as the agitation of waters produces both the little billows and huge surges of the sea. (The intellect is the immanent cause of all phenomena).

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

\

हंसी क्रौञ्ची बकी काकी सारसी तुरगी वृक्षी ।

haMsI krauJcI bakI kAkI sArasI turagI vRkSI |

बकी बलाका हरिणी वानरी किन्नरी शुनी ॥१०१॥

bakI balAkA hariNI vAnarI kinnarI zunI ||101||

.

...

haMsI a swan, -> krauJcI a curlew, ->

bakI a stork, -> kAkI a crow, ->

sArasI a pond.crane, -> turagI a mare, ->

vRkSI a tree.monkey + bakI a stork again ->

balAkA a shore.crane -> hariNI a doe, & so ->

vAnarI – a Forester Girl -> kinnarI a Whatnot Gal ->

zunI – a mongrel bitch ->

~vlm.101. The intellect stretches itself in the various forms of ducks and geese, of cranes and crows, of storks, wolves and horses also; it becomes the heron and partridge, the parrot, the dog, the stag, the ape and Kinnara likewise.

* haMsI - a swan, = krauJcI - a curlew, = bakI - a stork, = kAkI - a crow, = sArasI - a crane, = turagI - a mare, = vRkSI - a tree.monkey + bakI - a stork again = balAkA - a crane = hariNI - a doe, = vAnarI - an ape = kinnarI - a kiMnara.Whatnot = zunI – a mongrel bitch =

 

102|Ø

वटिका पिङ्गली शाली मक्षिका भ्रमरी शुकी ।

vaTikA piGgalI zAlI makSikA bhramarI zukI |

धी: श्रीर्ह्री: प्रीति रतिश् च संबरी शर्वरी शशी ॥१०२॥

dhI: zrI:_ hrI: prIti:_ rati:_ ca zambarI zarvarI zazI ||102||

.

she's vaTikA, a piNDa Lump of funeral cake

piGgalI - red-brown, tawny =

zAlI x

makSikA - x =

bhramarI x

zukI - x +

dhI: - thot =

zrI: - plenty =

hrI: x

prIti x

ratiz_ca - x =

zambarI   - Sorceress =  

zarvarI zazI – Moon Goddess

...

~vlm.102. It is the abstract quality of the understanding, beauty and modesty, and of love and affections also; it is the power of illusion and the shadow and brightness of night and of moonlight likewise.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

103 Ø

एतास्व्.अन्यासु च.अन्यासु परिभ्रमति योनिषु ।

etAsu_ anyAsu ca.anyAsu paribhramati yoniSu |

विवर्तमान-संसारे जल.आवर्ते तृणम् यथा ॥१०३॥

vivartamAna-saMsAre jala-Avarte tRNam yathA ||103||

.

...

etAsu_ anyAsu ca - in these & others =

anyAsu paribhramati yoniSu - x +

vivartamAna-saMsAre - x =

jala-Avarte tRNam yathA - x.

~vlm.103. It stretches itself in these and all other forms of bodies, and is born and reborn in all kinds and species of things. It roves and rolls all about the revolving world, in the manner of a straw whirling in a whirlpool.

~sv.93-103 It is the same consciousness that appears as Visnu, Siva, Brahma and others. It is the same consciousness that functions as the sun, the moon, the wind, the factors that cause changes in seasons, day and night. It is the same consciousness that is the life-force in seeds and the characteristics of all material substances.

 

विभेत्यथ स्वसंकल्पात्स्वशब्दादिव गर्दभी ।

नानया सदृगन्यास्ति मुग्धा बाला चलाऽबला ॥१०४॥

विभेत्य्.अथ स्व.संकल्पात् स्व.शब्दाद् इव गर्दभी ।

नानया सदृग्-अन्या.अस्ति मुग्धा बाला चला.अबला ॥१०४॥

vibheti_ atha sva.saMkalpAt  sva.zabdAd_iva gardabhI |

nAnayA sadRg-anyA_asti mugdhA bAlA calA_abalA ||104||

~vlm.104. It is afraid of its own desires[ space added], as the she-ass is seen to shudder at its own brayings; and it has no one like itself.([Sanskrit: mugva

bálá-calá-valá])

~sv.104-108 This consciousness which is conditioned by self-limitation is afraid of itself! Such is the truth concerning the jiva-consciousness. It is also known as karma-atma (the self that is caught in the wheel of action and reaction).

 

एषा सा कथिता तुभ्यम् जीव-शक्तिर् महामुने ।

eSA sA kathitA tubhyam jIva-zaktir mahAmune |

प्राकृत.आचार-विवशा वराकी पशु-धर्मिणी ॥१०५॥

prAkRta-AcAra-vivazA varAkI pazu-dharmiNI ||105||

eSA sA kathitA tubhyam - x =

jIva-zaktir mahAmune - x +

prAkRta-AcAra-vivazA - x =

varAkI pazu-dharmiNI - x.

~vlm.105. I have told you already, O great sage! how this principle of the living spirit, becomes vitiated by its animal propensities, and is afterwards debased to the nature and condition of brute creatures.

~sv.104-108 This consciousness which is conditioned by self-limitation is afraid of itself! Such is the truth concerning the jiva-consciousness. It is also known as karma-atma (the self that is caught in the wheel of action and reaction).

 

कर्म .आत्मा.इत्य्.अभिधाम् प्राप्ता शोच्या.अस्य परमात्मन: ।

karma .AtmA .iti_ abhidhAm prAptA zocyA_asya paramAtmana: |

अनन्तम् दु:ख-बहुलम् स्वयम् विभ्रमम् आश्रिता ॥१०६॥

anantam du:kha-bahulam svayam vibhramam .AzritA ||106||

karma-AtmA ity abhidhAm - x =

prAptA zocyA asya paramAtmana: - x +

anantam du:kha-bahulam - x =

svayam vibhramam AzritA - x.

~vlm.106. The supreme soul receiving the appellation of the living soul or principle of action, becomes a pitiable object, when it becomes subject to error and illusion, and is subjected to endless pains and miseries.

~sv.104-108 This consciousness which is conditioned by self-limitation is afraid of itself! Such is the truth concerning the jiva-consciousness. It is also known as karma-atma (the self that is caught in the wheel of action and reaction).

 

असद् एव.अनया .आक्रान्तम् विनाशि सहजम् मलम् ।

asad_eva.anayA .AkrAntam vinAzi sahajam malam |

तण्डुलेन.इव कञ्चूकम्.अनन्यया.अव्यवस्थितम् ॥१०७॥

taNDulena_iva kaJcUkam ananyayA_avyavasthitam ||107||

asad evAnayAkrAntam - x =

vinAzi sahajam malam - x +

taNDulena iva kaJcUkam - x =

ananyayA avyavasthitam - x.

~vlm.107. The deluded soul is then over powered by its connate sin, which causes it to choose the wrong unreality—asat for itself, which being frail and perishable, makes the active soul to perish with itself. (This passage appears to allude to the original sin of man, which became the cause of the death and woes of human life. The connate sin is compared to the husk which is born with the rice, and not coming from without. It is otherwise called the inborn sinfulness or frailty of human nature—Man is to err &c).

~sv.104-108 This consciousness which is conditioned by self-limitation is afraid of itself! Such is the truth concerning the jiva-consciousness. It is also known as karma-atma (the self that is caught in the wheel of action and reaction).

 

अनन्त-विभव-भ्रष्टा दौर्भाग्य-परितापिनी ।

शोचन्ती प्राप्य जीवत्वम् भर्तृ-हिना.इव नायिका ॥१०८॥

ananta-vibhava-bhraSTA daurbhAgya-paritApinI | zocantI prApya jIvatvam bhartR-hinA .iva nAyikA ||108||

ananta-vibhava-bhraSTA x

daurbhAgya-paritApinI |

zocantI prApya jIvatvam – she cries when she gets life =

bhartR-hinA iva nAyikA – like a woman without a husband.

~vlm.108. The soul being thus degraded from its state of endless felicity, to the miserable condition of mortal life laments over its fallen state, as a widow wails over her fate.

~sv.104-108 This consciousness which is conditioned by self-limitation is afraid of itself! Such is the truth concerning the jiva-consciousness. It is also known as karma-atma (the self that is caught in the wheel of action and reaction).

 

जड-गतेर् अवलोकय शक्ततां

jaDa-gater avalokaya zaktatAm

निज-पद-स्मरणेन विनेह चित् ।

nija-pada-smaraNena vineha cit |

व्रजति कष्तम् अध: पतनाय या

vrajati kaStam adha: patanAya yA

यद् अरघट्ट-घटी-घन-पीठवत् ॥१०९॥

yad araghaTTa-ghaTI-ghana-pIThavat ||109||

jaDa-gater avalokaya zaktatAm - x =

nija-pada-smaraNena vineha cit - x +

vrajati kaStam adha: patanAya yA - x =

yad araghaTTa-ghaTI-ghana-pIThavat - x.

~vlm.109. Look on the deplorable condition of intelect—chit; which having forgotton its original state (of purity), is subjected to the impotent Ignorence, which has been casting it to the miseries of degradation, as they cast a backet in the well by a string, which lowers it lower and lower till it sinks in the bottom of the pit. (This string araghatta is said to be the action of human life, which the more it is lengthened, the more it tends to our degradation, unless we prevent by our good action. So the sruti! [Sanskrit: yathákárí yatháchárí tathá bhalati / sághukárí sádhurbhabati / prápakárí papíbhavati / punyo bai punyema karmmana bhavati / pápah pápereti]

~sv.109 Behold the power of ignorance and inertia! Merely by the forgetfulness of one's own true state, the consciousness undergoes great troubles and sorrows and experiences pitiable downfall.

 

 

oॐm

•

 

 

 

 

DAILY READINGS wd 16August

 

fm3076 1.ag16 A Problem with Rules .z17

https://www.dropbox.com/s/wu97ye7tfkwggim/fm3076%201.ag16%20A%20Problem%20with%20Rules%20.z17.docx?dl=0

fm6030 2.ag14...16 How Consciousness Projects .z109

https://www.dropbox.com/s/67ss4q3ta0g1wjg/fm6030%202.ag14...16%20How%20Consciousness%20Projects%20.z109.docx?dl=0

fm7129 3.ag16..17 A Stag at Court .z53

https://www.dropbox.com/s/x2g1e1gvya9asdr/fm7129%203.ag16..17%20A%20Stag%20at%20Court%20.z53.docx?dl=0

 

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संक​ल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

 

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

 

https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0

 

[Jiva Das]

FM.6.1-FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0



*FM6030 *





*o*ॐ*m*



FM.6.30



*HOW CONSCIOUSNESS PROJECTS*



*Ishvara said.*



एवम् सर्वम् इदम् विश्वम् परमात्मा_एव केवलम् ।

evam sarvam idam vizvam paramAtmA_eva kevalam |

ब्रह्मैव परमाकाशम् एष देवः परः स्मृतः ॥६।३०।१॥

brahmaiva paramAkAzam eSa* deva: para: smRta: ||6|30|1||

.

*so*

*this entire universe is Absolutely Self*

*only the brahman.Immensity*

*•*

*Absolute AkAsha.Space*

*:*

*this*

*is the God considered.to.be <http://considered.to.be> "foremost"*

*.*

evam.*so* sarvam.*entire/wholly* idam*.this* vizva.*universe.*m

paramAtma.*SuperSelf* eva kevalam *is Absolute.Self alone *

brahmaiva paramAkAza*.*m eSas.*this.one* deva.*God/deity*: para: smRta:

* brahmÂiva the God brahmA o&r the Immense brahma eva

*sv.1.3 The LORD continued: The worship of that Lord is true worship and by
that worship one attains everything_He is undivided and indivisible,
non.dual and not fashioned or created by activity...

तद् एतत् पूजनम् श्रेयस् तस्मात् सर्वम् अवाप्यते ।

tat_etat pUjanam zreya:_tasmAt sarvam avApyate |

तद् एव सर्ग.भूः सर्वम् इदम् तस्मिन् व्यवस्थितम् ॥६।३०।२॥

tat_eva sarga.bhU: sarvam idam tasmin vyavasthita.m ||6|30|2||

.

*_*

*this That *

*is to be worshipped*

*_*

*this blessing is from That*

*: *

*all things have come from that Creation.ground*

*_*

*all this is manifest in That*

*_*

.

tat_etat pUjanam zreya: tasmAt sarvam avApyate tat_eva sarga.bhU: sarvam
idam tasmin vyavasthita.m

*tad etat pUjana.m This That is to be revered zreyas tasmAt blessing from
That sarvam avApyate all is gotten tad eva sarga.bhU: That only is the
Creation.ground sarvam idam tasmin vyavasthita.m all this in That is
manifest

.

*vlm.2_Therefore, its worship is of the greatest good and confers all
blessings to men_It is the source of creation_All this world is situated on
it_



अ.कृत्रिमम् अन्.आद्यन्तम् अद्वितीयम् अखण्डितम् ।

a.kRtrimam an.Adyantam a.dvitIyam a.khaNDita.m |

अबहिः साधन.असाध्यम् सुखम् तस्माद् अवाप्यते ॥६।३०।३॥

a.bahi: sAdhana.asAdhyam sukham tasmAt_avApyate ||6|30|3||

.

*_*

*spontaneous and unbounded,*

*nonDual, non.particulate,*

*devoid of externality,*

*and not susceptible of proof.*

*that is the joy that's to be had.*

अकृत्रिम.म् natural/spontaneous

अनाद्यन्त.म् unbounded

अद्वितीय.म् nonDual

अखण्डितम् unbroken/non.particulate

अबहिः without externality

साधन.असाध्यं incapable of proof

सुखं तस्माद् अवाप्यते the joy fromThat/therefore is to be gotten_.3.

a.kRtrimam an.Adyantam a.dvitIyam a.khaNDita.m a.bahi: sAdhana.asAdhyam
sukham tasmAt_avApyate

*vlm.3 It is unmade and uncreated, without beginning or end_It is boundless
and without a second_It is to be served without external service, and all
joy is obtained thereby.



प्रबुद्धास् त्वम्, मुनि.श्रेष्ठ, तेन_इदम् तव कथ्यते ।

prabuddha:_tvam, muni.zreSTha, tena_idam tava kathyate |

न_अति.देव.अर्चने योग्यः पुष्प.धूप.चयो महान् ॥६।३०।४॥

na_ati.deva.arcane yogya: puSpa.dhUpa.caya:_mahAn ||6|30|4||

.

prabuddha:_tvam, muni.zreSTha,

tena_idam tava kathyate *by.that this for.you is.told *

na_ati.d*eva_a*rcane yogya:

puSpa.dhUpa.caya:_mahAn

*_*

*you are awakened, best of munis*

*and now I have this to say to you:*

*all this worship of Gods is not fitting*

*.*

*these heaps of flowers and clouds of smoke*

*!*

*vlm.p.4 You are enlightened, O chief of sages_I tell you that the worship
of gods is not worthy to the wise, and offering flowers and incense is of
no use to them_



अ.व्युत्पन्न.धियो ये हि बाल.पेलव.चेतसः ।

a.vyutpanna.dhiya:_ye hi bAla.pelava.cetasa: |

कृत्रिम.अर्चामयम् तेषाम् देव.अर्चन.मुदाहृतम् ॥६।३०।५॥

kRtrima.arcAmayam teSAm deva.arcana.mudAh*Rta.m *||6|30|5||

.

*only those who are inept in thought, *

*like foolish children, captured by *

*manufactured idols, perform *

*this sort of worship of the Gods_*

avyutpanna.dhiyo ye hi Only those who are inept in thought

bAla.pelava.cetas.a: with a boy's slender Awareness

kRtrima.arcA.mayam teSAm manufactured idols, of those

deva_arcana.muda.AhRta.m God.worship.folly.captivated

.

*vwv.1682/5_The worship of God consisting of artificial worship*_*of idols
and the like*_*is declared for those who have intellects which are not

perfected and who indeed have undeveloped and delicate minds.

*vlm.5_Those who are unlearned, and have their minds as simple as those of

boys; are the persona that are mostly addicted to false worship, and
devoted to the adoration of Gods.

*sv.4.8 The external worship of a form is prescribed only for those whose

intelligence has not been awakened and who are immature like little

boys_When one does not have self.control, etc., he uses flowers in worship;

such worship is futile, even as adoring the self in an external form is

futile_However, these immature devotees derive satisfaction by worshipping

an object created by themselves; they may even earn worthless rewards from
such worship.

शम.बोध.आद्य्.अभावे हि पुष्प.आद्यैर् वार्चयन्ति हि ।

zama.bodha.Adi=a.bhAve hi puSpa.Adyai:_vArcayanti hi |

मिथ्या_एव कल्पितैर् एवम् आकारे कल्पित.आत्मके ॥६।३०।६॥

mithyA_eva kalpitai:_evam AkAre kalpita.Atmake ||6|30|6||

.

*lacking the realization *

*of Peace, they worship with flowers *

*offered to images that are *

*imaginary by nature_*

zama.bodha.Ady.abhAve hi for i/ Peace.realization.&c.lack

puSpa.Adyair vA arcayanti hi with flowers &c they worship

mithyA eva kalpitair evam only in.vain with imagining

AkAre kalpita.Atmake –in a form what is imaginary by nature_

*vlm.6_These being devoid of the quietness of their understandings, are led

to ceremoneous observances, and to the false attribution of a soul, to the
images of their own making.

*sv.4.8 The external worship of a form is prescribed only for those whose

intelligence has not been awakened and who are immature like little

boys_When one does not have self.control, etc., he uses flowers in worship;

such worship is futile, even as adoring the self in an external form is

futile_However, these immature devotees derive satisfaction by worshipping

an object created by themselves; they may even earn worthless rewards from
such worship.

स्व.संकल्प.कृतैः कृत्वा क्रमैर् अर्चनम् आदृताः ।

sva.saMkalpa.kRtai: kRtvA kramai:_arcanam AdRtA: |

बालाः संतोषम् आयान्ति पुष्प.धूप.लव.अर्चनैः ॥६।३०।७॥

bAlA: saMtoSam AyAnti puSpa.dhUpa.lava.arcanai: ||6|30|7||

.

sva.saMkalpa.kRtai: *w self.conceived actions*

kRtvA *hvg.done *

kramair arcanam AdRtA:

bAlA: saMtoSam AyAnti

puSpa.dhUpalavArcanai:

*. *

*AB_arcanam kRtvA saMtoSamAyAnti prApnuvanti ||6|30|

*vlm.7_It is for boys only to remain contented with their act of offering

flowers and incense to Gods, whom they honour in the modes of worship,

which they have adopted of their own hobby.choice.

*sv.4.8 The external worship of a form is prescribed only for those whose

intelligence has not been awakened and who are immature like little

boys_When one does not have self.control, etc., he uses flowers in worship;

such worship is futile, even as adoring the self in an external form is

futile_However, these immature devotees derive satisfaction by worshipping

an object created by themselves; they may even earn worthless rewards from
such worship.

स्व.संकल्प.कृतैर् अर्थैः कृत्वा देव.अर्चनम् मुधा ।

sva.saMkalpa.kRtai:_arthai: kRtvA deva.arcanam mudhA |

यतः कुतश्.चिन् मिथ्या.आत्म फल.मात्रम् नयन्ति ते ॥६।३०।८॥

yata: kuta:cit_mithyA.Atma phala.mAtram nayanti te ||6|30|8||

.

sva.saMkalpa.kRtair arthai: *with own.conception.made things*

kRtvA d*eva_a*rcanam mudhA *having vainly made God.worship,*

yata: *for such a reason*

kuta:*ci*t *why.ever*

mithyAtma *does a deluded soul?*

phala.mAtram nayanti te* they lead to fruit.._= *

*vlm.8_It is in vain that men worship the Gods for gaining the objects of

their desire, for nothing that is false of itself; can ever give the
required fruit.

*sv.4.8 The external worship of a form is prescribed only for those whose

intelligence has not been awakened and who are immature like little

boys_When one does not have self.control, etc., he uses flowers in worship;

such worship is futile, even as adoring the self in an external form is

futile_However, these immature devotees derive satisfaction by worshipping

an object created by themselves; they may even earn worthless rewards from
such worship.

पुष्प.धूप=अर्चनम्, ब्रह्मन्, कल्पितम् बाल.बुद्धिषु ।

puSpa.dhUpa=arcanam, brahman, kalpita.m bAla.buddhiSu |

यत् स्याद् भवादृशाम् योग्यम् अर्चनम् तद्_वदाम्य्_अहम् ॥६।३०।९॥

yat syAt_bhavAdRzAm yogyam arcanam tat_vadAmi_aham ||6|30|9||

.

*_*

*brAhmaNa,*

*worship with flowers and incense is for childish minds.*

*let me explain the form of worship more appropriate for you*

*.*

puSpa.dhUpa.arcana.m, brahman*.Brahmin*, kalpita.m bAla.buddhi*.s.*Su

yat syAt bhavAdRzAm yogyam

arcanam tat vadAmi aham

.

*vlm.p.9 Adoration with flowers and incense is childish understanding.



अस्मद्.आदिस् त्व्_असौ कश्चिद् देवो मति.मताम् वर ।

asmad.Adi:_tu_asau kazcit deva:_mati.matAm vara |

देवस् त्रिभुवन.आधारः परम.आत्मा_एव न_इतरत् ॥६।३०।१०॥

deva:_tribhuvana.AdhAra: parama.AtmA_eva na_itarat ||6|30|10||

.

asmad.Adi: tu asau kazcit deva: *but for us whatever is this God,, *

matimatAm vara *best of the thoughtful, *

deva:_tribhuvana.AdhAra: *the God supporting the triple world *

paramAtmA eva *is only the Absolute Self *

na itarat *not another_*

*vlm.10_Know, O most intelligent sage, that the God whom we adore is *the
true God, who *is the receptacle of the three worlds, the supreme spirit
and no other_

*Svenk_The Lord fit to be worshipped is indeed the one who upholds the

entire creation, who is beyond thought and description, who is beyond the
concepts of even the 'all' and the 'collective totality'.

शिवः सर्व.पद.अतीतः सर्व.संकल्पन.अतिगः ।

ziva: sarva.pada.atIta: sarva.saMkalpana.atiga: |

सर्व.संकल्प.वलितो न सर्वो न च सर्वकः ॥६।३०।११॥

sarva.saMkalpa.valita: na sarva: na ca sarvaka: ||6|30|11||

.

ziva: sarva.pada.atIta: *`shiva beyond every designation
*sarva.saMkalpana.atiga:
*gone beyond every conception *sarva.saMkalpa.valita: *yet connected with
every concept *na sarva: na ca sarvaka: *is not the All nor an element of
all*

*. *



*sv.*_*._beyond the concepts of even the 'all' and the 'collective
totality'_

*vlm.*_*._neither the enjoyer of all or any part of the production of his
will_He is full with the imaginations of all things, but is neither the all

or any one of the objects in his mind.

दिक्.काल.आद्य् अनवच्छिन्नः सर्व.आरम्भ.प्रकाश.कृत् ।

dik.kAla.Adi_anavacchinna: sarva.Arambha.prakAza.kRt |

चिन्मात्र.मूर्तिर् अमलो देव* इत्य् उच्यते मुने ॥६।३०।१२॥

cinmAtra.mUrti:_amala:_deva* iti_ucyate mune ||6|30|12||

.

dik.kAlAdi*_*anavacchinna: sarva.Arambha.prakAza.kRt cinmAtra.mUrtir amala:
deva: iti*_*ucyate mune

दिक्.काल.आद्य्.अनवच्छिन्नः Without the divisions of place and time,

सर्व.आरम्भ.प्रकाश.कृत् causing every affair to manifest,

चिन्मात्र.मूर्तिः the embodied form of consciousness,

अमलः देवः the pure God,

इत्य्_उच्यते मुने so he is called, Muni_

*vlm.12_He encompasses all space and time, and is neither divided nor

circumscribed by either of them He is the manifester of all events and
things, and is nothing except the image of pure Intellect Himself.

*sv.10.13 He alone is referred to as 'God' who is undivided and indivisible

by space and time, whose light illumines all the objects, who is pure and

absolute consciousness..._



संवित् सर्व.कल.अतीता सर्व.भाव.अन्तर.स्थिता ।

saMvit sarva.kala.atItA sarva.bhAva.antara.sthitA |

सर्व.सत्ता.प्रदा देवी सर्व.सत्ता.अपहारिणी ॥६।३०।१३॥

sarva.sattA.pradA devI sarva.sattA.apahAriNI ||6|30|13||

.

saMvit sarva.kala.AtItA sarva.bhAva.antara.sthitA sarva.sattA.pradA devI
sarva.sattA.apahAriNI

.

saMvit *sam.vid collocating things known; sorting things out; becoming
aware; co.gnizing (co.knowing); Samwit Awareness_*.

sarva.kalAtItA *Beyond all its parts,*

sarva.bhAvAntara.sthitA *set in all its inner feelings*

sarva.sattA.pradA *bestowing all thought to be So*

devI sarva.satt*A.a*pahAriNI *the Goddess *

#i to go > #atI ati>i to beyond>go > #atIta .adj.. gone by, past, passed

away, dead; one who has gone through or got over or beyond, one who has

passed by or neglected; left behind; excessive; atItam n_. the past;
atItakala M the past time or tense_ atIta.nauka a_passed out of a ship,
landed_.turyAtIta

*vlm.13_He is consciousness without parts, and situated in the heart of
every thing_He is the producer of every thing, and their absorber also in
himself_

*sv.10.13 The Lord fit to be worshipped is indeed the one who upholds the

entire creation, who is beyond thought and description, who is beyond the

concepts of even the 'all' and the 'collective totality'_He alone is

referred to as 'God' who is undivided and indivisible by space and time,
whose light illumines all the objects, who is pure and absolute

consciousness_He is that intelligence which is beyond all its parts, which

is hidden in all that is, which is the being in all that is and which robs

all that is of their being (i_e., which veils the truth)_



ब्रह्म ब्रह्मन् सद्.असतोः_मध्यम् तत्_देव उच्यते ।

brahma brahman sat.asato:_madhyam tat deva ucyate |

परमात्म.पराभिख्यम् तत्.सत्.ॐ इत्य् उदाहृतम् ॥६।३०।१४॥

paramAtma.parAbhikhyam tat.sat.OM iti_udAh*Rta.m *||6|30|14||

.

brahma brahman sat.asato: madhyam tat deva ucyate paramAtma.parAbhikhyam
tat.sat.OM iti_udAhRtam

.

*vlm.14_Know Brahma to be situated between existence and inexistence and it

is He who styled the God, the supreme soul, the transcendental, the

Tat.sat.Id Est, and the syllable Om or ens.

*sv.14.16 This Brahman is in the middle of being and non.being, it is God,
and the truth that is indicated as 'Om'_It exists everywhere like the
essence in a plant_



महासत्ता.स्वभावेन सर्वत्र समताम् गतम् ।

mahAsattA*SvenkabhAvena sarvatra samatAm gatam |

महाचिद् इति सम्प्रोक्तम् परमार्थ* इति श्रुतम् ॥६।३०।१५॥

mahAcit_iti samproktam paramArtha* iti zr*uta.m *||6|30|15||

.

mahAsattA*SvenkabhAvena *thru its nature as Great.Being *sarvatra samatAm
gatam *everywhere come to Equality *mahAcit iti samproktam *it is declared
to be Great **Consciousness *paramArtha*_*iti zr*uta.m **understood in the
higher sense *

*vlm.15_By his nature of immensity, he spreads alike in all space, and

being the great Intellect himself, he is said to be transcendent and
supreme being.

*sv.14.16 This Brahman is in the middle of being and non.being, it is God,
and the truth that is indicated as 'Om'_It exists everywhere like the
essence in a plant_



स्थितम् सर्वत्र सर्वम् तु लतास्व्_अन्तर् यथा रसः ।

sthita.m sarvatra sarvam tu latAsu_antar yathA rasa: |

सत्तासामान्य.रूपेण महासत्ता.आत्मना_अपि च ॥६।३०।१६॥

sattAsAmAnya.rUpeNa mahAsattA.AtmanA_api ca ||6|30|16||

.

sthita.m sarvatra sarvam tu *Set everywhere, yet everything,*

latAsu_antar yathA rasa: *like the sap within the vines,*

sattA.sAmAnya.rUpeNa mahAsattA.AtmanA api ca

.

*vlm.16_He remains as all in all places, as the sap circulates through the

bodies of plants; thus the great soul of the supreme being, extends alike

as the common entity of all things_

*sv.14.16 This Brahman is in the middle of being and non.being, it is God,
and the truth that is indicated as 'Om'_It exists everywhere like the
essence in a plant_



यच् चित्तत्वम् अरुन्धत्या यच् चित्तत्वम् तव अनघ ।

yat_cittatvam arundhatyA yat_cittatvam tava anagha |

यच् चित्तत्वम् च पर्वत्या यच् चित्तत्वगुणेषु च ॥६।३०।१७॥

yat_cittatvam ca parvatyA yat_cittatvam guNa.iSu ca ||6|30|17||

.

yat_cittatvam arundhatyA yat_cittatvam tava anagha yat_cittatvam ca
parvatyA yat_cittatvam guNa.iSu ca

*. *

यत् चित्तत्वम् अरुन्धत्या what is Affection in your wife Arundhati

यच् चित्तत्वं तव अनघ what is Affection in you, sinless one

यच् चित्तत्वं च पर्वत्या what is affection in my own Parvati

यच् चित्तत्वं गुणेषु च and what is affection in their qualities..._.17.

*vlm.17_It is He who abides in the heart of your spouse Arundhati as in

yours, the same also dwells in the heart of Párvatí as in thoseof her
attendants.

*sv.17.20 That pure consciousness which is in you, in me and in all the
Gods and Goddesses alone is God_Holy one, even the other Gods endowed with
form are indeed nothing but that pure consciousness_The entire universe is
pure consciousness_That is God, that 'all' I am; everything is attained
from and through him



चित्तत्वम् यन् मम_इदम् च चित्तत्वम् यज् जगत्.त्रये ।

cittatvam yat_mama_idam ca cittatvam yat_jagat.traye |

तद् देव* इति तत्त्व.ज्ञा* विदुर् उत्तम.बुद्धयः ॥६।३०।१८॥

tat deva* iti tattva.jJA* vidu:_uttama.buddhaya: ||6|30|18||

.

cittatvam* yat_*mama .*_._the affective thought which is mine* idam ca
cittatvam ya*t_*jagat.traye *and this affective thought which is the triple
world_*= tad deva; *tad.d eva* *that is a God; is only That *iti tattvajJA
vidur uttama.buddhaya: *such is considered by That.Knowers of the highest
intellect*

*. *

*vlm.18_That intellection which is one and in every one in all the three

worlds is verily the God, by the best knowing among philosophers: (that God
is the universal mind).

*sv.17.20 That pure consciousness which is in you, in me and in all the
Gods and Goddesses alone is God_Holy one, even the other Gods endowed with
form are indeed nothing but that pure consciousness_The entire universe is
pure consciousness_That is God, that 'all' I am; everything is attained
from and through him



पाद.पाण्य्.आदि.मानान्यो यो वा देवः प्रकल्प्यते ।

pAda.pANi.Adi.mAnAnya:_ya:_vA deva: prakalpyate |

संविन्मात्राद् ऋते, ब्रह्मन्, किम् सारः किल कथ्यताम् ॥६।३०।१९॥

saMvit.mAtrAt_Rte, brahman, kim sAra: kila kathyatAm ||6|30|19||

.

pAda.pANy.Adi= mAnAn ya: *possessing feet and hands, those who are,* ya: vA
deva: prakalpyate *or who are imagined to be Gods, but* saMvin.mAtrAd
Rte *lacking
a measure of Samvit Awareness *brahman *o brAhmaNa* *kim*sAra: kila
kathyatAm *what are they to be called essentially?*

*what would you call them, Sir.brAhmaNa*

*.*

*these_Got s with hands and feet like us but lacking any Awareness*

*?*

*vlm.19_Tell me O Brahman! how they may be called as Gods, who having their

hands and feet, are yet devoid of their consciousness; which is the pith of

the body_

*jd.19 pAda.pANy.Adi= mAnAn ya: *possessing feet and hands, those who are,* ya:
vA deva: prakalpyate *or who are imagined to be Gods, but* saMvin.mAtrAd
Rte *lacking a measure of Samvit Awareness *brahman *o brAhmaNa* *kim*sAra:
kila kathyatAm *what are they to be called essentially?*



चिन्मात्रम् एव संसार.सारः सकल.सारताम् ।

cit.mAtram eva saMsAra.sAra: sakala.sAratAm |

गतः स* देवः सर्वो ऽहम् तस्मात् सर्वम् अवाप्यते ॥६।३०।२०॥

gata: sa* deva: sarva:_aham tasmAt sarvam avApyate ||6|30|20||

.

*_*

*it is pure Consciousness alone,*

*that God*

*:*

*it is the essence of*

*saMsAra*

*.*

*it is nothing else*

*.*

*"I am"*

*is*

*everything*

*:*

*and from that all of this is derived*

*thus*

*.*

cinmAtra*.*m eva*.indeed\only*/*very* saMsAra*.Convolution*.sAra
*.essence/pith*: sakala*.*sAratA*.essentialness*.m gata.*gone*: sas.*he/it*
deva.*God/deity*: sarva.a*ll/every*: aham*.I* tasmAt.*therefore/from.that*
sarvam.*entire/wholly* avApyate*.are.obtained*

.

*vlm.20_The Intellect is the pith and marrow of the world, and contains the
sap which it supplies to every thing in it_It is the one and
all.ego.sarvahm and therefore all things are obtained from it_



न स* दूरे स्थितो ब्रह्मन् न दुष्प्रापः स* कस्यचित् ।

na sa* dUre sthita:, brahman, na duSprApa: sa* kasyacit |

संस्थितः स* सदा देहे सर्वत्र_एव च खे तथा ॥६।३०।२१॥

saMsthita: sa* sadA dehe sarvatra_eva ca khe tathA ||6|30|21||

.

*brAhmaNa,*

*he's not far.away nor hard.to.reach by anyone*

*:*

*he's seated in the body, and ever in its kha= space.sky*

*.*

na.*not* sas.*he/it* dUra.*far.away*.e sthita.*existent/situate*: brahman
*.Brahmin* na.*not* duSprApa*.*: sas.*he/it* kasyacit.*of ?whatever* *not
hard.to.reach is it for anyone *saMsthita*.established*: sas.*he/it* sadA.
*always/**ever* deha*.gross.body*.e sarvatra.*everywhere* eva*.indeed\only*/
*very* ca.a*nd/also* kha.*person.space <http://person.space>*.e tathA*.thus*

*_*

*sv.21 That God is not distant from anyone, O Holy one, nor is he difficult

to attain: he is for ever seated in the body and he is everywhere like

space_

*vlm.21_He is not situated at a distance, O Brahman! nor is He unobtainable

by any body; He resides always in all bodies, and abides alike in all

places, as also in all empty space and sky_

*** na.*not* sas.*he/it* dUra.*far.away*.e sthita.*existent/situate*:
brahman*.Brahmin* na.*not* duSprApa*.*: sas.*he/it* kasyacit.*of
?whatever* *not
hard.to.reach is it for anyone *saMsthita*.established*: sas.*he/it* sadA.
*always/**ever* deha*.gross.body*.e sarvatra.*everywhere* eva*.indeed\only*/
*very* ca.a*nd/also* kha.*person.space <http://person.space>*.e tathA*.thus*



स* करोति स* च_अश्नाति स* बिभर्ति प्रयाति च ।

sa* karoti sa* ca_aznAti sa* bibharti prayAti ca |

स* निःश्वसिति संवेत्ता सो ऽङ्गान्य् अङ्गानि वेत्ति च ॥६।३०।२२॥

sa* ni:zvasiti saMvettA sa:_aGgAni_aGgAni vetti ca ||6|30|22||

.

sa* karoti He acts

sa* ca_aznAti and he eats

sa* bibharti he supports/maintains

prayAti ca and carries.on_.

sa* ni:zvasiti He breathes_.

saMvettR He is someone aware,

sa: aGgAni aGgAni vetti ca and he knows body after body_

#ni:zvas

*vlm.22_He does, he eats, he supports all, and moves every where; He
breathes and feels and knows every member of the body_(This is according to

the sruti; He fills and directs every part of the body to the end of the

nails ánakhágrat_[Sanskrit: puryyámáste / sa* eva pravishta ánakhágrebhyah])

*sv.22.27 He does everything, he eats, he holds everything together, he
goes, he breathes, he knows every limb of the body_

*vlm., sv..._knows every limb of the body_



सो ऽस्याम् विचित्र.चेष्टायाम् प्रकाशिन्याम् च तद् वशात् ।

sa:_asyAm vicitra.ceSTAyAm prakAzinyAm ca tat.vazAt |

तत्.स्वरूप.निबद्धायाम् पुर्याम् आस्ते मुनीश्वर ॥६।३०।२३॥

tat*SvenkarUpa.nibaddhAyAm puryAm Aste munIzvara ||6|30|23||

.

sas.*he/it* asyAm*.@.this* vicitra.*various*.ceSTA.*activity/behaving*.yAm
prakAzi.nyAm ca.a*nd/also* tat.*that/it/he*.vaza*.*At tat.*that/it/he*
*SvenkarUpa*.own.nature*.nibaddha*.dependent.on/contained.in
<http://contained.in>*.AyAm puryAm.*in.the.city *Aste*.is.existent*
munIzvara.*MuniLord*

*. *

*vlm.23_Know him, O chief of sages! to be seated in the city of the body;

and directing the various functions that are manifest by it, under his
direct appointment.

*sv.22.27 He does everything, he eats, he holds everything together, he
goes, he breathes, he knows every limb of the body_

.

##ceST to move, stir **ceSTa.m* moving the limbs, gesture; behaviour,
manner of life • **ceSTA* *.f..* action, activity, effort, endeavour,

exertion (ifc.); doing, performing; behaving, manner of life

##badh *baddha **nibaddha* .a tied or fastened to (tasmin), dependent on
(tena); joined together, built; composed or consisting of, accompanied by,
endowed or adorned with (X); enclosed, contained in, turned towards, being
in or on (tasmin or X); used, employed (word or sound)



शरीर.आवसथायाम् च चलायाम् तत्.प्रसादतः ।

zarIra.AvasathAyAm ca calAyAm tat.prasAdata: |

सो ऽस्याम् गहन.कोशायाम् हृद्.गुहायाम् गुह.ईश्वरः ॥६।३०।२४॥

sa:_asyAm gahana.kozAyAm hRt.guhAyAm guha.Izvara: ||6|30|24||

.

zarIra.AvasathAyAm ca calAyAm *and stirring in the Body.dwelling *

tat.*that/it/he*.prasAda*.*tas.*after/from* sas.*he/it* asyAm*.@.this*
gahana*.*koza*.*AyAm hRt.*Heart*.guhA.*cave.*yAm guhezvara.*cavelord*:* in
his Heart.cave the Cave.Lord*

.

#AvasathA habitation, continuing the bodyHouse image_

*vlm.24_He is the lord of the cavity of the heart, and the several hidden
sheaths.Koshas, which are contained within the cavity of the body; which is

made by his moving abodes and moves as he pleases to move it.

*sv.22.27 He does everything, he eats, he holds everything together, he
goes, he breathes, he knows every limb of the body_



मनःषष्ठ.इन्द्रिय.आचार.सत्ता.अतीत.अमल.आत्मनः ।

mana:SaSTha.indriya.AcAra.sattA.atIta.amala.Atmana: |

तस्य संव्यवहार.अर्थम् सम्ज्ञा चिद् इति कल्पिता ॥६।३०।२५॥

tasya saMvyavahAra.ar*tha.m *samjJA cit_iti kalpitA ||6|30|25||

.

manas*.Mind*.SaSTha.*six*.indriya.*sense.organ*.AcAra*.*sattA*.*atIta*.*
amala*.*Atman.*self*.a: tasya.*his/its/of.that* saMvyavahAra*.*artha*.*m
saMjJA cit.*Consciousness/Everity* iti.*so/"thus"* kalpita*.*A

.

*vlm.25_The immaculate soul is beyond the essence and actions of the mind,

and the six organs of sense; it is for our use and understanding only, the

word chit.intellect is applied to him

*sv.22.27 He does everything, he eats, he holds everything together, he
goes, he breathes, he knows every limb of the body_



स* ए* चिन्मयः सूक्ष्मः सर्व.व्यापी निरञ्जनः ।

sa* eSa* cit.maya: sUkSma: sarva.vyApI niraJjana: |

इमम् भास्वरम् आभासम् करोति न करोति च ॥६।३०।२६॥

imam bhAsvaram AbhAsam karoti na karoti ca ||6|30|26||

.

*_*

*this Consciousness.formation*

*is*

*subtle all.pervading purity,*

*this sun*

*projects illumination*

*or else does not*

*.*

sas.*he/it* eSas.*this.one* cinmaya*.Concious.made*: sUkSma*.subtle\tiny*:
sarva.a*ll/every*.vyApI niraJjana*.xx*: imam.*this.there* bhAsvara*.*m
AbhAsa*.projection/shining*.m karoti.*does/doing* na.*not* karoti.
*does/doing* ca.a*nd/also*

.

*vlm.26_That intellectual spirit is also minute and subtile, immaculate and
all.pervading; and it is his option and volition, to manifest this visible

representation of himself or not.

सा चिद् अत्यन्त.विमला जगद्.अर्थम् जगत्.क्रियाम् ।

sA cit_atyanta.vimalA jagat.ar*tha.m *jagat.kriyAm |

इमाम् रञ्जयति, प्राज्ञ, रसेना_इव मधुर् लताम् ॥६।३०।२७॥

imAm raJjayati, prAjJa, rasenA_iva madhu:_latAm ||6|30|27||

.

sA cit_

She Consciousness

imAm raJjayati

*this vine emits *

prAjJa/e

rasena_iva madhur latAm

*like sap in the vine in springtime_*

*She,*

*Consciousness,*

*is boundless.immaculate,*

*yet for the world she emits this *World.work

*into a Wiseperson*

*as sap goes into the vine*

*in springtime.*

*vlm.27_This intellect is too fine and pure, and yet manages the whole

machinery for beautifying the world, as the subtle and intelligent season
of spring, beautifies the vegitable world with freshness and moisture.

चारवो ये चमत्काराश् चितश् चिति यथास्थितम् ।

cArava:_ye camatkArA:_cita:_citi yathAsthita.m |

चमत्.कुर्वन्ति किल ते तेन केचिन् नभो.ऽभिधा: ॥६।३०।२८॥

camat.kurvanti kila te tena kecit_nabha:.abhidhA: ||6|30|28||

.

cAru*.*ava: ye*.these.who* camatkAra*.*A: cit.*Consciousness/Everity*.a:
cit.*Consciousness/Everity*.i yathAsthita*.*m camatkurvanti kila te.*they.*
*you* tena.*by/with.that* kecit nabhas.*spacious.sky.* abhidhA*.xx*:

.

*vlm.28_The beautiful and wonderous properties that reside in the divine

Intellect, are astonishing to behold in their display into the various form
as the sky.

*sv.28.32 He is the light in which all these limbs function and all the
diverse activities take place_He dwells in the cave of one's own heart_He

transcends the mind and the five senses of cognition; therefore he cannot

be comprehended nor described by them yet for the purpose of instruction,
he is indicated as 'consciousness'_Hence, though it appears as though he
does everything, he does nothing_That consciousness is pure and seemingly

engages itself in the activities of the world to the same extent as the

spring does in the flowering of trees_Somewhere this consciousness

functions as space, somewhere as a jiva, somewhere as action, somewhere as

substance and so forth, but without intending to do sa:_



केचिज् जीव.अभिधानश् च केचिच् चित्त.अभिधानकाः ।

kecit_jIva.abhidhAnA:_ca kecit_citta.abhidhAnakA: |

केचित् कलाभिधानश् च केचिद् देश.अभिधानकाः ॥६।३०।२९॥

kecit kalAbhidhAnA:_ca kecit deza.abhidhAnakA: ||6|30|29||

.

*some of these are called Living.jIvas,*

*some are called affective mind*,

*some are called moments of time*,

*and some are called points of place*

*...*

kecit.*whatever.ones* jIva*.life/living.Jîiv*a.abhidhAna.
*expressing/defining*.A: ca.a*nd/also* kecit.*whatever.ones*
citta.*Chitta/Affective
mind*.abhidhAnaka*. expression/definition.*A: kecit.*whatever.ones* *kala.
*bit/piece*

*.*abhidhAna.*expressing/defining.*A: ca.a*nd/also* kecit.*whatever.ones *
deza*.place*.abhidhAnaka*. expression/definition.s*.A:

.

*vlm.p.29 Some of these take the name of "living soul"and others assume the
name "mind."Some take the general name of space and others are known as its
parts and divisions.



केचित् क्रिया_अभिधानश् च केचिद् द्रव्य.अभिधानकः ।

kecit kriyA.abhidhAna: ca kecit dravya.abhidhAnaka: |

केचिद् भाव.विकार.आदि.जात्य.उचित.अभिधानकाः ॥६।३०।३०॥

keciद् bhAva.vikAra.Adi.jAtya.ucita.abhidhAnakA: ||6|30|30||

.

*...*

*and some are termed kriyA.Activities,*

*some are termed substances,*

*some are the commonly termed various states and classes,*

*...*



kecit.*whatever.ones* kriyA*.Action/activity*.abhidhAna.
*expressing/defining*: ca.a*nd/also* kecit.*whatever.ones*
dravya.abhidhAnaka*. expression/definition*: |

kecit.*whatever.ones *bhAva.*becoming.state*.vikAra*.*Adi.*&c*.jAtya*.*ucita
*.*abhidhAnaka*. expression/definition.s.*A:

.

*vlm.p.30 Some pass under the name of substance and others of their action.
Some are called the different categories of mode and condition, genus,
species and adjuncts.



प्रकाश.अभिधानाः केचित् केचित् शैल.तमो.ऽभिधाः ।

prakAza.abhidhAnA: kecit kecit zaila.tama:.abhidhA: |

अर्क.इन्द्र.आद्य्_अभिधाः केचित् केचित् यक्ष.अभिधानकाः ॥६।३०।३१॥

arka.indra.Adi_abhidhA: kecit kecit yakSa.abhidhAnakA: ||6|30|31||

.

prakAza.abhidhAna.*expressing/defining*.A:

kecit.*whatever.ones*

kecit.*whatever.ones* zaila.*stone*.tamas.abhidhA: arka*.sun/star*

.*Indr*a.Adi.*&c* abhidhA*.xx*: kecit.*whatever.ones *kecit.*whatever.ones*
yakSa.*Warder*.abhidhAnaka*. expression/definition.s*.A:

.

*vlm.31_Some of them shine as light, and others stand as mountains and

hills; some brighten as the sun and moon and the Gods above, and others are
as the dark yakShas below.

निरिच्छ.स्व.स्वभावेन वसन्तेन यथा_अङ्कुरः ।

nir.iccha*Svenka*SvenkabhAvena vasantena yathA_aGkura: |

तन्यते तद्वद् एव_इयम् जगल्.लक्ष्मीश् चिद्.आत्मना ॥६।३०।३२॥

tanyate tadvat_eva_iyam jagat.lakSmI:_cid.AtmanA ||6|30|32||

.

nir.iccha= sva*Svenka.bhAvena *because of its desireless own.self.nature*

vasantena yathA aGkura: *as a shoot by springtime*

tanyate* is extended *

tat.vat eva_iyam *thatwise too is this *

jagat.lakSmI: *cid.A*tmanA *plentiful world by the Conscious Self*

*. *

*vlm.32_All these continue in their own states, without any option on their

parts; and they evolve of their own nature, and causation of the divine
spirit, as the sprouts of trees grow of their own accord, under the
influence of the vernal spring (season).

*sv. That consciousness is pure and seemingly engages itself in the

activities of the world to the same extent as the spring does in the

flowering of trees_Somewhere this consciousness functions as space,

somewhere as a jiva, somewhere as action, somewhere as substance and so

forth, but without intending to do sa:_



चिद् एव_असु समग्रासु सर्व.दैव.ऐकिका_एव हि ।

cit_eva_asu samagrAsu sarva.daiva.aikikA_eva hi |

त्रैलोक्य.अम्भोधि.संस्थासु शरीर.जल.जालिका ॥६।३०।३३॥

trailokya.ambhodhi.saMsthAsu zarIra.jala.jAlikA ||6|30|33||

.

cid eva *Consciousness only *asu samagrAsu *life in its totalties *

sarva.a*ll/every*.daiva*.Fate.*ekika*.s.A* eva*.indeed\only*/*very* hi
*.for/indeed* trailokya*.3.world.*ambhodhi.*sea*.saMsthA*.*su zarIra*.body*
.jala.*water*.jAlika*.*A

.

*sv.33 Even as all the 'different' oceans are but one indivisible mass of

water, this consciousness, though described in different ways, is but one

cosmic mass of consciousness_

*vlm.33_It is the intellect alone which extends over all the works of

nature, and fills all bodies which overspread the vast ocean of the world,
as the aquatic plants swim over the surface of waters.

शरीर.पङ्कज.भ्रान्त.मनो.भ्रमर.सम्भृताम् ।

zarIra.paGkaja.bhrAnta.mana:.bhramara.sambhRtAm |

आस्वादयति संकल्प.मधु.सत्ताम् चिद्.ईश्वरी ॥६।३०।३४॥

AsvAdayati saMkalpa.madhu.sattAm cit.IzvarI ||6|30|34||

.

*Mind is the bee*

*that browses in the lotus of the body,*

*where it sucks the Suchness.honey*

*that's produced by Lady Consciousness*

zarIra*.body*.paGkaja*.*bhrAnta*.*manas*.Mind*.bhramara*.*sambhRta*.*Am
AsvAdayati saMkalpa*.Concept*.madhu*.honey.*sattA*.*m cit.
*Consciousness/Everity*.IzvarI

*. *

*vlm.p.34 The deluded mind wanders like a wandering bee, collecting the
sweets of its desire from the lotus of the body. Consciousness sits as its
mistress, tasting their essence from within.



स.सुर.असुर.गन्धर्वम् स.शैल.अर्णवकम् जगत् ।

sa.sura.asura.gandharvam sa.zaila.arNav*aka.m *jagat |

चिति स्थितम् प्रवहति जल.आवर्ते जलम् यथा ॥६।३०।३५॥

citi sthita.m pravahati jala.Avarte jalam yathA ||6|30|35||

.

sa.sura.asura.gandharvam

sa.zaila.arNav*aka.m *jagat

citi sthita.m pravahati

jala.Avarte jalam yathA

*. *

*the world *

*with its sura.Brightlings & asura.Darklings & and **gandharva.Chorister**s
*

*with its mountains and seas *

*.situate in chit.Consciousness **like water spun in a whirlpool.spray**.*

*rolls on*

*.*

*vlm.p.35 The world with all its gods, gandharvas, seas and hills rolls
about in the circuit of Consciousness just like water in a whirlpool.



बन्ध.चित्त.मय.आचार.चारु.चञ्चुर.चक्रिकम् ।

bandha.citta.maya.AcAra.cAru.caJcura.cakrikam |

संसार.चक्रम् चित्.चक्रे भ्राम्यति भ्रम.भाजनम् ॥६।३०।३६॥

saMsAra.cakram cit.cakre bhrAmyati bhrama.bhAjanam ||6|30|36||

.

bandha.cittamaya.AcAra.cAru.caJcura.cakrika.m

bindin*k.*cit*ta.made.business.dear.inconstant.spoke

*saMs*Ara.cakram the wheel of *saMsAra *

*cit.*cakre in the wheel of **cit *

bhrAmyati wanders

bhrama.bhAjana.m partaking of delusion

*vlm.36_Human minds resembling the spokes of a wheel, are bound to the

axles of their worldy affairs; and turn about in the rotatory wheel of the
ever revolving world, within the circumference of the Intellect.

*sv.35.36 In this universe all these various beings (the Gods, the demons,

mountains, oceans and so forth) flow within this infinite consciousness

even as eddies and whirlpools appear in the ocean_Even the wheel of

ignorance, which causes the wheel of life and death to revolve, revolves
within this cosmic consciousness whose energy is in constant motion.

*AB_badhnAriti bandhas tathAvidho yaz cittamaya: kartRtva.bhoktRtva.rUpa
AcAras tena cAravaz caJcurAz capalAz ca vyaSTi.jIva.saMsaraNa.cikrikA
yasmiMs tathAvidham jIva samASTi *saMs*Ara.cakram mAyA.zabale *cit.*cakre
bhrAmyati ||6|30|



चिच् चतुर्.भुज.रूपेण जघान.असुर.मण्डलम् ।

cit_catur.bhuja.rUpeNa jaghAna.asura.maNDalam |

कालो जलद.खण्डेन स.आयुधेन यथा_आतपम् ॥६।३०।३७॥

kAla: jalada.khaNDena sa.Ayudhena yathA_Atapam ||6|30|37||

.

cit *chit.Consciousness* catur.bhuja.rUpeNa *in a four.armed form* jaghAna
asura.maNDalam *destroying the realm of the asura.Darklings*

kAla*.time*: jalada*.*khaNDa*.*ena sa*.*ayudha*.*ena yathA*.so/in.this.way*
Atapa*.heat.*m

.

*sv.37 It was consciousness, in the form of the four.armed Visnu, that

destroyed the demons, even as a thunderstorm equipped with the rainbow

quenches the heat that rises from the earth_

*vlm.37_It was the Intellect which in the form of the four.armed vishnu,

destroys the whole host of the demoniac asuras; as the rainy season dispels
the solar heat, with its thundering clouds and rainbows.

चित् त्रि.नेत्रतया, ब्रह्मन्, वृष.शीत.अंशु.चिह्नया ।

cit tri.netratayA, brahman, vRSa.zIta.aMzu.cihnayA |

गौरी.कमलिनी.वक्र.पद्म.षट्पदताम् गता ॥६।३०।३८॥

gaurI.kamalinI.vakra.padma.SaTpadatAm gatA ||6|30|38||

.

cit tri.netratayA *Consciousness with three eyes,* brahman *sir.brAhmaNa*,

*man*.*cool*.a*M*zu.cihnayA

gaurI.kamalinI.vakra.padma.SaTpadatAm gatA

*has flown like a bee *

*to browse for the face of gaurI the Golden in her lotuspond*

*. *

*vlm38_It is {cit} *the Intellect*, which in the form of the three.eyed

shiva, accompanied by his ensigns of the bull and the crescent of the moon,
continues to dote like a fond bee, on the lotus like lovely face of gaurI
(his consort).

विष्णो: पद्म.आलिताम् एत्य चिद्.ध्यान.आधीन.मानसा ।

viSNo: padma.AlitAm etya cit.dhyAna.AdhIna.mAnasA |

त्रयी नलिन्या: सरसीम् धत्ते पैतामहीम् स्थितिम् ॥६।३०।३९॥

trayI nalinyA: sarasIm dhatte paitAmahIm sthitim ||6|30|39||

.

viSNo: padma.Ali.tAm To the lotus.bee.ness of Vishnu

etya havin*k.*gone

cit.dhyAna.AdhIna.mAnasA **cit*.DhyAna.based= mentation

trayI nalinyA:

sarasIm dhatte

paitAmahIm sthitim *a Grandfatherly condition *

*vlm.39_It was the intellect which was born as a bee in the lotus like

navel of vishnu in the form of Brahmá, and was settled in his meditation

upon the lotus of the triple vedas; (revealed to the sage afterwards)_

*sv*.*38.45 It is consciousness alone which takes the form of Siva and
Parvati, of Brahma the creator and the numerous other beings_This

consciousness is like a mirror which holds a reflection within itself, as

it were, without undergoing any modification thereby_Without undergoing any

modification in itself, this consciousness appears as all these countless
beings in this universe.

चितो ब्रह्मन् विचित्राणि शरीराणि_इह भूरिशः ।

cita:, brahman, vicitrANi zarIrANi_iha bhUriza: |

पत्राणि_इव तरोर् हेम्नि केयुर.आदि.क्रिया_इव च ॥६।३०।४०॥

patrANi_iva taro:_hemni keyura.Adi.kriyA_iva ca ||6|30|40||

.

cita: *of chit.Consciousness*

brahman *brAhmaNa *

vicitrANi zarIrANi_iha bhUriza:

patrANi_iva taro: *like the leaves of a tree *

hemni keyura.Adi*.*kriyA*_*iva ca *and like jewelry fashioned from gold_*

*KG typo brahm*A*n

*vlm.40_In this manner the Intellect appears in various forms, like the

unnumbered leaves of trees, and the different kind of ornaments made of the

same metal of gold_

*sv*.*38.45 It is consciousness alone which takes the form of Siva and
Parvati, of Brahma the creator and the numerous other beings_This

consciousness is like a mirror which holds a reflection within itself, as

it were, without undergoing any modification thereby_Without undergoing any

modification in itself, this consciousness appears as all these countless
beings in this universe.

#keyura

चित् समस्त.सुर.अनीक.परिचन्दित.पादया ।

cit samasta.sura.anIka.paricandita.pAdayA |

त्रैलोक्य.चूडामणिताम् धत्ते वासव.लीलया ॥६।३०।४१॥

trailokya.cUDAmaNitAm dhatte vAsava.lIlayA ||6|30|41||

.

cit **cit.Consciousness*

samasta.sura.anIka.paricandita.pAdayA .*.*

trailokya.cUDAmaNitAm dhatte vAsava.lIlayA

.

*vlm.41_The Intellect assumes of its own pleasure, the paramount dignity of

Indra; who is the crown jewel over the three worlds, and whose feet are

honoured by the whole body of Gods_

*sv.38.45 It is consciousness alone which takes the form of Siva and
Parvati, of Brahma the creator and the numerous other beings_This

consciousness is like a mirror which holds a reflection within itself, as

it were, without undergoing any modification thereby_Without undergoing any

modification in itself, this consciousness appears as all these countless
beings in this universe.

चित् सु.भास्वरताम् एत्य त्रैलोक्य.उदर.डम्बरे ।

cit su.bhAsvaratAm etya trailokya.udara.Dambare |

पतत्य्_उदेति संयाति स्वात्मny_एव_अब्धि.वारिवत् ॥६।३०।४२॥

patati_udeti saMyAti svAtmani_eva_abdhi.vArivat ||6|30|42||

.

cit.*Consciousness/Everity* su.*good/very*.bhAsvara*.*tA.*ness*.m etya.
*having.gone* trailokya*.3.world*.udara*.*Dambara*.*e patati*.falling*
udeti*.rising
*saMyAti svAtmani*.in.Urself.* eva*.indeed\only*/*very* abdhi.*watery.sea*.
vAri*.water*.vat.*like*

.

*vlm.42_The Intellect expands, rises and falls, and circulated everywhere

in the womb of the triple world; as the waters of the deep overflow and
receide and move about in itself.

*sv.38.45 It is consciousness alone which takes the form of Siva and
Parvati, of Brahma the creator and the numerous other beings_This

consciousness is like a mirror which holds a reflection within itself, as

it were, without undergoing any modification thereby_Without undergoing any

modification in itself, this consciousness appears as all these countless
beings in this universe.

चिच्.चन्द्रिका चतुर्दिक्षु* अवभासम् वितन्वती ।

cit.candrikA catu:dikSu* avabhAsam vitanvatI |

विकासयति निःशेष.भूत.सत्ता.कुमुद्वतीम् ॥६।३०।४३॥

vikAsayati ni:zeSa.bhUta.sattA.kumudvatIm ||6|30|43||

.

cit.candrikA catu:dikSu* avabhAsam vitanvatI vikAsayati
ni:zeSa.bhUta.sattA.kumudvatIm

*. *

*jd.43 *cit.*candrikA catur.dikSu *the *cit.moonlight in the four
directions* avabhAsam vitanvatI *illumination spreads.about*
vikAsayati *blossoms
*ni:zeSa.bhUta.sattA.kumudvatIm *like a white lily, the Suchness of all
beings_*

*Consciousness spreads its light throughout *

*the four directions: it's the beink.so *

*of all its creatures, like a lake*

*with a throng of white lotuses_*

*vlm.43_The full moon beams of intellect, scatter their wide spread

brightness on all sides; and display to the full view the lotus lake of all
created beings in the world.

*sv.38.45 It is consciousness alone which takes the form of Siva and
Parvati, of Brahma the creator and the numerous other beings_This

consciousness is like a mirror which holds a reflection within itself, as

it were, without undergoing any modification thereby_Without undergoing any

modification in itself, this consciousness appears as all these countless
beings in this universe.

*jd.43 *cit.*candrikA catur.dikSu *the *cit.moonlight in the four
directions* avabhAsam vitanvatI *illumination spreads.about*
vikAsayati *blossoms
*ni:zeSa.bhUta.sattA.kumudvatIm *like a white lily, the Suchness of all
beings_*



चिद्.दर्पण.महालक्ष्मीर् त्रिजगत्.प्रतिबिम्बितम् ।

cit.darpaNa.mahAlakSmI:_trijagat.pratibimbita.m |

गृह्नात्य्_अनुग्रहेण_अन्तः स्व.गर्भम् इव गर्भिणी ॥६।३०।४४॥

gRhnAti_anugraheNa_anta: sva.garbham iva garbhiNI ||6|30|44||

.

*the mirror of chit.Consciousness,*

*reflecting the three worlds,*

*is like *lakShmI the Great, whose pregnancy holds*

*all*

*within her swelling womb*

*.*

चित्.दर्पण.महालक्ष्मीः **cit*.mirror.*M*ahAlakShmI

त्रिजगत्.प्रतिबिम्बितम् the reflection of the three worlds

गृह्नाति अनुग्रहेण अन्तः it graciously holds within

स्व.गर्भम् इव गर्भिणी like a pregnant woman and her womb_.44.

*vlm.44_The translucent brightness of the mirror of the Intellect, shows

the reflexions of the world in it, and receives benignantly the images of
all things in its bosom; as if it were pregnant with them

*sv.38.45*_*._This consciousness is like a mirror which holds a reflection

within itself, as it were, without undergoing any modification

thereby_Without undergoing any modification in itself, this consciousness

appears as all these countless beings in this universe.

चिच् चतुर्दश.भूतानाम् मण्डलानि महान्ति च ।

cit_caturdaza.bhUtAnAm maNDalAni mahAnti ca |

भूती.करोति वारि.श्रीः समुद्र.स्वम् इव_अम्बुधिः ॥६।३०।४५॥

bhUtI.karoti vAri.zrI: samudra*Svenkam iva_ambudhi: ||6|30|45||

.

cit_caturdaza.bhUtAnAm

maNDalAni mahAnti ca

bhUtI.karoti vAri.zrI:

samudra*Svenkam ivAmbudhi: *_*

maNDalAni mahAnti ca And the great realms

ci*t_c*aturdaza.bhUtAnAm of fourteen kinds of beings are Consciousness

bhUtI.karoti

she proliferates

as flourishing waters,

the ocean.self like the watery sea_

samudra*Svenkam iva ambudhi:

*vlm.45_The Intellect gives existence to the circles of the fourteen great

regions (of creation) above and below; and it plants them in the watery
expanse of the sea on earth, and in the etherial expance of the waters in

heaven_(The fourteen regions are the seven continents.sapta dwipas, beset
by the seven watery oceans sapta.samndras on earth; and the seven planets
revolving in the etherial occean of the skies_Manu says.the God Brahma

planted his seed in the waters.)

*chit.Consciousness *

*of fourteen Beings *

*the spheres and great *



विचित्र.आलोक.कुसुमा घन.संकल्प.पाल्लवा ।

vicitra.Aloka.kusumA ghana.saMkalpa.pAllavA |

व्योम.केदारिक.आरूढा सत्ता_ओघ.फल.शालिनी ॥६।३०।४६॥

vyoma.kedArika.ArUDhA sattA_ogha.phala.zAlinI ||6|30|46||

.

vicitra.Aloka.kusumA

ghana.saMkalpa.pAllavA

vyoma.kedArika.ArUDhA

sattA ogha.phala.zAlinI

.

#kedArika

*vlm.46_Intellect spreads itself like a creeper in the vacous field of air,

and became fruitful with multitudes of created beings; it blossomed in the
variety of the different peoples; and shooted forth in the leaves of its

dense desires_

*sv.46.49 The infinite consciousness is like a creeper_It is sprinkled with
the latent tendencies of countless jivas_Desires are the buds_Past
creations are the filaments_The sentient and the insentient beings are
parts of the creeper_The one appears as many, but is has not become many.



जीव.जाल.रजः पुञ्ज.वासना.रस.रञ्जिता ।

jIva.jAla.raja: puJja.vAsanA.rasa.raJjitA |

संवेदन.त्वग्.वलिता चित्त.ईहा.कलिक.आकुला ॥६।३०।४७॥

saMvedana.tvak*valitA citta.IhA.kalika.AkulA ||6|30|47||

.

jIva.jAla.raja: *the throng of Living.jIvas are dust *

puJja.vAsanA.rasa.raJjitA

saMvedana.tvak*valitA

cittA_IhA.kalika.AkulA

.

*vlm.47_These throngs of livings beings are its farina flying about, and

their desires are as the juice which gives them their different colours;
their understandings are their covering cuticles and the efforts of their
minds are buds that unfold with flowers and fruits of their desire.

*sv.46.49 The infinite consciousness is like a creeper_It is sprinkled with
the latent tendencies of countless jivas_Desires are the buds_Past
creations are the filaments_The sentient and the insentient beings are
parts of the creeper_The one appears as many, but is has not become many.



अतीत.असंख्य.त्रिजगत्.केसर.उज्ज्वल.रूपिणी ।

atIta.asaMkhya.trijagat.kesara.ujjvala.rUpiNI |

अनारत.स्पन्द.महाविलास.उल्लास.हासिनी ॥६।३०।४८॥

anArata.spanda.mahAvilAsa.ullAsa.hAsinI ||6|30|48||

.

atIta.asaMkhya.trijagat.kesara.ujjvala.rUpiNI

anArata.spanda.mahA.vilAsa.ullAsa.hAsinI

.

*vlm.48 These ivories and lifeless etc_hard knuckles of all the
seasons_They get folded out of the apprehension of separate with the
changed fronts of this roots_

*jd. VLM here is quite incomprehensible! But the*_*mUla is not much
better..._

*sv.46.49 The infinite consciousness is like a creeper_It is sprinkled with
the latent tendencies of countless jivas_Desires are the buds_Past
creations are the filaments_The sentient and the insentient beings are
parts of the creeper_The one appears as many, but it has not become many.



सर्वर्तु.पर्व.परुषा जड.शैल.आदि.गुल्मका ।

sarva.Rtu.parva.paruSA jaDa.zaila.Adi.gulmakA |

विग्रह.ग्रन्थि.वलिता मूल.अग्र.परिवर्तिता ॥६।३०।४९॥

vigraha.granthi.valitA mUla.agra.parivartitA ||6|30|49||

.

sarva.Rtu.parva.paruSA jaDa.zaila.Adi.gulmakA vigraha.granthi.valitA
mUla.agra.parivartitA

.

*vlm.49_The lightsome pistils of these florets are countless in the three

worlds, and their incessant undulation in the air, expressed their gaysome

dance with the sweet smiling of the opening buds_

*sv.46.49 The infinite consciousness is like a creeper_It is sprinkled with
the latent tendencies of countless jivas_Desires are the buds_Past
creations are the filaments_The sentient and the insentient beings are
parts of the creeper_The one appears as many, but is has not become many.



चिल्.लता_इयम् विकसिता पेलवम् सद्.असद् वपुः ।

cit.latA_iyam vikasitA pelavam sat.asat*vapu: |

विचित्रम् दृश्य.कुसुमम् परामर्श.असहम् बहु ॥६।३०।५०॥

vicitram dRzya.kusumam parAmarza.asaham bahu ||6|30|50||

.

cit.latA*_*iyam vikasitA *Consciousness like a vine as this blossoms *

pelavam sad.asad.vapu:

vicitram dRzya.kusumam

parAmarzAsaham bahu *_*

*vlm.50_It is the Intellect which stretches out all these real and unreal

bodies, which expand like the gentle and good looking flowers for a time,

but never endure for ever_(The body like a fading flower is soon blownaway.)

*sv.50.56 It is by this infinite consciousness that all this is thought of,
expressed and done_It is the infinite consciousness alone which shines as
the sun_It is the infinite consciousness which appears as the bodies which

are in fact inert and which come into contact with one another and derive

various experiences_This consciousness is like the typhoon which is unseen
in itself but in which sand.particles and dust rise and dance as if by
themselves_



अनया_इह हि सर्वत्र *च्छाया.अच्छम् इव जन्यते ।

anayA_iha hi sarvatra_*chAyA.accham iva janyate |

मन्यते तन्यते वस्तु गीयते क्रियते ऽपि च ॥६।३०।५१॥

manyate tanyate vastu gIyate kriyate_api ca ||6|30|51||

.

*jd.51 anayA*_*iha hi *for thru this here*

. sarvatra *everywhere *

chAy*A.a*ccham iva janyate *as.if shadow.clear it is born *manyate

*it is thought *tanyate *is proclaimed/brought *vastu *something "real"*
gIyate *it is sung* kriyate_api ca *and is even done*_

*vlm.51_It produces men like moon bright flowers in all places, and these

flush and blush, and sing and dance about, deeming themselves as real
bodies.

*Svenk_50.56 It is by this infinite consciousness that all this is thought
of, expressed and done_



महाचिता_अनया नित्यम् भासन्ते भास्कर.आदयः ।

mahAcitA_anayA nityam bhAsante bhAskara.Adaya: |

देहाः स्वदन्ते च मिथस् तत्.सच्.चिज्.जड.विभ्रमैः ॥६।३०।५२॥

dehA: svadante ca mitha:_tat.sat.cit.jaDa.vibhramai: ||6|30|52||

.

mahAcitA_anayA *by this Great **Consciousness *

nityam *ever *

bhAsante bhAskara.Adaya: *shine the sun and stars *

dehA: svadante ca mithas *and bodies pleasure together *

tat.sac.cij.jaDa.vibhramai: *thru that.being.conscious.material.delusions_*

*vlm.52_It is by the power of this great Intellect, that the sun and other

luminous bodies shining over the sky as the two bodies in a couple, are
attracted to one another to taste the fruit of their enjoyment as that of
gross bodies.

*Svenk_It is the infinite consciousness alone which shines as the sun_It is

the infinite consciousness which appears as the bodies which are in fact
inert and which come into contact with one another and derive various

experiences_



चिता च_आवर्त.वर्तिन्या सिद्धान्य्_एव प्रनृत्यति ।

citA ca_Avarta.vartinyA siddhAni_eva pranRtyati |

जगज्.जाल.रजो.लेखा तत् सत्ता दृश्य.देहिनी ॥६।३०।५३॥

jagat.jAla.raja:.lekhA tat sattA dRzya.dehinI ||6|30|53||

.

citA ca *and thru Consciousness, *

Avarta.vartinyA *a whirling whirlpool *

siddhAni*_*eva pranRtyati *even the siddh*a.A*depts dance.about *

jagaj.jAla.rajo.lekhA *world.net.dust.streak *

tat sattA dRzya.dehinI *that real.state.percept.embodiment*

*_ *

*vlm.53_All other visible bodies that are seen to move about in this
phenomenal world, are as flakes of dust dancing about on eddy_(i.e_All

things move about and tend towards their central point the Intellect).

*sv.50.56 It is by this infinite consciousness that all this is thought of,
expressed and done_It is the infinite consciousness alone which shines as
the sun_It is the infinite consciousness which appears as the bodies which

are in fact inert and which come into contact with one another and derive

various experiences_This consciousness is like the typhoon which is unseen
in itself but in which sand.particles and dust rise and dance as if by
themselves_



चित् सर्वम् जग*द्.आ*रम्भम् इमम् प्रकटयत्य्_अलम् ।

cit sarvam jagat.Arambham imam prakaTayati_alam |

त्रैलोक्य.दीपक.शिखा.दीपो वर्णा.श्रियम् यथा ॥६।३०।५४॥

trailokya.dIpaka.zikhA.dIpa:_varNA.zriyam yathA ||6|30|54||

.

cit sarvam jagad.Arambham imam *Consciousness is all the business of this
world *

prakaTayati*_*alam

trailokya.dIpaka.zikhA.dIpo

varNA.zriyam yathA *many.colored s*a:_

*vlm.54_The Intellect is like luminary of the universe, and manifests unto

us all the phenomena of the three worlds, as the flame of a lamp shows us
the various colours of things: (which are reflected by light on dark and

opaque matter)_

*sv.._It is the infinite consciousness alone which shines as the sun_It is

the infinite consciousness which appears as the bodies which are in fact
inert and which come into contact with one another and derive various

experiences..._





http://www.popastro.com/moonwatch/moon guide/fun1.php
<http://www.popastro.com/moonwatch/moon_guide/fun1.php>





चिच्.चन्द्र.बिम्बे विमले शशवत् प्राप्य संगमम् ।

cit.candra.bimbe vimale zazavat prApya saMgamam |

सर्वत्र लक्ष्यताम् एति पदार्थ.श्रीर् जगत्.गता ॥६।३०।५५॥

sarvatra lakSyatAm eti padArtha.zrI:_jagat.gatA ||6|30|55||

.

*when*

*the spotless disc, the light of the Consciousness.moon,*

*is touched with harelike shadows,*

*then*

*everywhere there comes to be seen*

*the multitude of things in this going world*

*.*

cit.candra.bimbe vimale *in the immaculate moonlight of Consciousness* zazavat

prApya saMgamam

sarvatra lakSyatAm eti

padArtha.zrI: jagat.gatA



चिद्.रसायन.सेकेन पदार्थ.पटल.अवली ।

cit.rasAyana.sekena padArtha.paTala.AvalI |

रूपम् एति फलम् चैव प्रावृट्.सिक्ता_इव सल्.लता ॥६।३०।५६॥

rUpam eti phalam caiva prAvRT.siktA_iva sat.latA ||6|30|56||

.

cit.rasAyana.sekena

padArtha.paTala.AvalI

rUpam eti phalam ca eva

prAvRT.siktA iva san latA

.

*vlm.56_It is by receiving the gilding of the Intellect, that all material

bodies are tinctured in their various hows; as the different trees receive
their freshness, foliage and fruitage from the influence of the rainy
weather.

*sv.50.56 It is by this infinite consciousness that all this is thought of,
expressed and done_It is the infinite consciousness alone which shines as
the sun_It is the infinite consciousness which appears as the bodies which

are in fact inert and which come into contact with one another and derive

various experiences_This consciousness is like the typhoon which is unseen
in itself but in which sand.particles and dust rise and dance as if by
themselves_



चिच्.छायया_एव सर्वस्य जाड्यम् सम्यग्_उदेति च ।

cit.chAyayA_eva sarvasya jADyam samyak_udeti ca |

सर्वस्य_अस्य शरीरस्य गृहस्य_इव तमस् त्व्_इह ॥६।३०।५७॥

sarvasya_asya zarIrasya gRhasya_iva tama:_tu_iha ||6|30|57||

.

cit.chAyayA eva sarvasya And in the **cit*.shadow, for all,

jADyam samyag udeti ca totally inertia arises

sarvasya asya zarIrasya for all, of this whole body

gRhasya iva tamas tu iha like a house in Tamasic darkness_

*vlm.57_It is the shadow (or absence of intellect), which causes the

dullness of an object; and all bodies are inanimate without it, as a house

becomes dark in absence of light or a lamp_Intellect gives life to dull
matter).

*sv*.*57 This consciousness casts a shadow in itself, as it were, and that

is regarded as tamas or inertia.

*There is a chit.shadow: in it, *

* for all, totally inertia comes *

*to this whole body_It is like *

*a house in Tamasic darkness_*



चिच्.चमत्कृतयो देहे न भवेयुर् इमा* यदि ।

cit.camatkRtaya:_dehe na bhaveyu:_imA* yadi |

त्रैलोक्य.देहास् त्यक्त्वा_एते न स्पृशेयुः किल_आकृतिम् ॥६।३०।५८॥

trailokya.dehA:_tyaktvA_ete na spRzeyu: kila_AkRtim ||6|30|58||

.

*cit.*camatkRtaya: dehe na bhaveyur imA yadi *If these
consciousness.wonders do not happen in the body*

trailokya.dehA*:_*tyaktvA *having forsaken the worldly body*

ete na spRzeyu: kila AkRtim *they do not at.all touch the embodiment*

*vlm.58_The wondrous powers of the intellect (which gives a shape and form

to every thing), are wanting in any thing; it becomes a shapeless thing,
and cannot possibly have any form or figure in the world, over its dull

materiality_(Even inanimate nature of all forms and kinds, receives its

figure from the power of intellect).

*sv.58.61 In this body, thoughts and notions generate action in the light
of this very consciousness_Surely, but for this consciousness even an
object which is immediately in front of oneself cannot be experienced_The
body cannot function nor exist but for this consciousness_It grows, it
falls, it eats_This consciousness creates and maintains all the movable and
the immovable beings in the universe_



चिद्.आकाश.प्रकाशे ऽस्मिन् संकल्प.शिशु.धारिणी ।

cid.AkAza.prakAze_asmin saMkalpa.zizu.dhAriNI |

क्रियाकुल.वधूर् देह.गृहे स्फुरति चञ्चला ॥६।३०।५९॥

kriyAkula.vadhU:_deha.gRhe sphurati caJcalA ||6|30|59||

.

cid.AkAza.prakAze_asmin

saMkalpa.zizu.dhAriNI

kriyAkula.vadhUr deha.gRhe sphurati caJcalA

*vlm.59_The intellect is as the skylight, wherein its active power or

energy resembling its consort, resides with her offspring of desire in the
abode of the body, and is ever restless and busy in her actions (This
active power is personified as the Goddess sakti or Energy, and her offsprin

*k.*desire is the personification of Brahmá).

*sv.58.61 In this body, thoughts and notions generate action in the light
of this very consciousness_Surely, but for this consciousness even an
object which is immediately in front of oneself cannot be experienced_The
body cannot function nor exist but for this consciousness_It grows, it
falls, it eats_This consciousness creates and maintains all the movable and
the immovable beings in the universe_



चिद्.आलोकम् विना कस्य रसना.अग्रे स्फुरन्न्_अपि ।

cid.Alokam vinA kasya rasanA.agre sphuran_api |

कथम् कदा प्रकटताम् एति दृष्टः क्व वा रसः ॥६।३०।६०॥

*katham *kadA prakaTatAm eti dRSTa: kva vA rasa: ||6|30|60||

.

cid.Alokam vinA kasya rasanA.agre sphuran.n api *katham *kadA prakaTatAm

eti dRSTa: kva vA rasa:

.

*vlm.60_Without the presence of the Intellect, it is no way possible for

any one to perceive the taste of any flavour though it is set on the tip of
his tongue, or see it with his eyes? (Intellect is the cause of all
perception).

*sv.58.61 In this body, thoughts and notions generate action in the light
of this very consciousness_Surely, but for this consciousness even an
object which is immediately in front of oneself cannot be experienced_The
body cannot function nor exist but for this consciousness_It grows, it
falls, it eats_This consciousness creates and maintains all the movable and
the immovable beings in the universe_

#*cid.A*lokam #rasan*A.a*gre #sphur #prakaTatA #rasa:



शृण्व्_अङ्ग स्वाङ्ग.शाखे ऽपि कुन्तल.आलि.लतो ऽप्य्_अलम् ।

zRNu_aGga svAGga.zAkhe_api kuntala.Ali.lata:_api_alam |

चिन्.मज्जनम् विना देह.वृक्षः क* इव राजते ॥६।३०।६१॥

cit.majjanam vinA deha.vRkSa: ka* iva rAjate ||6|30|61||

.

zRNu_aGga svAGga.zAkhe_api kuntala.Ali.lata:_api*_*alam |

cit.majjanam vinA *without bathing in Consciousness *

deha.vRkSa: ka iva rAjate *what kind of Body.tree grows? *

*AB. … kuntalAli: kezsamUho latA yasmin | …

*vlm.61_Hear me and say, how can this arboretum of the body subsist, with

its branching arms and hairy filaments, without being supplied with the sap

of the intellect_

*sv.58.61 In this body, thoughts and notions generate action in the light
of this very consciousness_Surely, but for this consciousness even an
object which is immediately in front of oneself cannot be experienced_The
body cannot function nor exist but for this consciousness_It grows, it
falls, it eats_This consciousness creates and maintains all the movable and
the immovable beings in the universe_



वर्धते विलुठत्यति चिच् चराचर.कारिणी ।

vardhate viluThatyati cit_carAcara.kAriNI |

चिद् एव_अस्ति_इतरन्_न_अस्ति चिन्मात्रम् इदम् उत्थितम् ॥६।३०।६२॥

cit_eva_asti_itaran_na_asti cit.mAtram idam utthita.m ||6|30|62||

.

vardhate *it grows,*

viluThatyati *it vibrates/flickers,*

cit carAcara.kAriNI *Consciousness that makes the moving and unmoving_*=

cit eva asti *Consciousness alone is_*=

itarat na asti *It is not otherwise_*.

cin.mAtram idam utthita.m *This world has arisen as a measure of
Consciousness_*

*sv.62 The infinite consciousness alone exists, naught else
exists_Consciousness alone has arisen in consciousness.

*vlm.62_Know hence the intellect to be the cause of all moving and

immovable things in nature, by its growing and feeding and supporting them
all; and know also that the intellect is the only thing in existence, and

all else is inexistent without it_



*VASISHTHA said.*



इत्य्_उक्तवांस् तदा त्र्य्.अक्षः सुधा.अंशु.स्वच्छया गिरा ।

iti_uktavAn* tadA tri.akSa: sudhA.aMzu*SvenkacchayA girA |

पुनः पृष्टो मया, राम, सुध.अंशु.स्वच्छया गिरा ॥६।३०।६३॥

puna: pRSTa:_mayA, rAma, sudha.aMzu*SvenkacchayA girA ||6|30|63||

.

iti_uktavAn* tadA tri.akSa: sudhA.aMzu*SvenkacchayA girA puna: pRSTa:_mayA,
rAma, sudha.aMzu*SvenkacchayA girA

*. *

*so spoke the three.eyed shiva, and his voice was clear as moonlight.*

*and I too questioned him,*

*rAma,*

*asked him in a moonlight.clear voice*

*...*



यदि सर्व.गता, देव, चिद् अस्त्य्_एका तदात्मकः ।

yadi sarva.gatA, deva, cit_asti_ekA tadAtmaka: |

तद् अयम् च_अवनि.स्फार.मय.अन्धा_इव न चेतति ॥६।३०।६४॥

tat_ayam ca_avani.sphAra.maya.andhA_iva na cetati ||6|30|64||

.

yadi sarva.gatA *if thru such everywhere.going *deva.*God/deity *cit.
*Consciousness/Everity* asti*.is/exists* eka.*only/one*.A tad.*that/it/he*
.Atmaka.*nature*: tat.*that/it/he* ayam.*this* ca.a*nd/also*
avani.sphAra.maya.*made*.andha.*blind/black*.A iva*.like/as.if* na.*not*
cetati.*conceiving*

.

*vlm.64_O lord! If the intellect alone is all pervading and the soul of

all, then I hare not yet been able to know this visible earth in its true
light.

*sv.63.66 VASISTHA continued: Thereupon I asked the Lord: "If this

consciousness is omnipresent, how then does one become insentient and inert
in this world? How is it possible that one who is endowed with
consciousness loses consciousness?"

अयम् चित्त्वान् पुरा भूत्वा चिद्*धीनः सम्प्रति स्थितः ।

ayam cittvAn purA bhUtvA cit*hIna: samprati sthita: |

इति_इयम् कल्पना लोके प्रत्यक्ष.अनुभवा कथम् ॥६।३०।६५॥

iti_iyam kalpanA loke pratyakSa.anubhavA* katham *||6|30|65||

.

ayam.*this* cittvAt purA bhUtvA*.having.been* cit.*Consciousness/Everity*
hIna.*without*: samprati sthita.*existent/situate*: iti.*so/"thus"* iyam.
*this* kalpanA.*Imagination* loke*.in the world/people* pratyakSa
*.direct.witness*.anubhAva*.consequence/belief*.A katham*.how?*

.

*vlm.65_Say why is it that people call a living person, to be endued with

intellect solong as he is alive, and why they say him to be devoid of
intellct, when he is layed down as a dead and life less mass.

*sv.63.66 VASISTHA continued: Thereupon I asked the Lord: "If this

consciousness is omnipresent, how then does one become insentient and inert
in this world? How is it possible that one who is endowed with
consciousness loses consciousness?"

**var. typo KG <citva>



*LORD ISHVARA said. *



श्र्ण्व्_एतद् अखिलम् ब्रह्मन् यदा पृष्टम् वदामि ते ।

zrNu_etat_akhilam brahman yadA pRSTam vadAmi te |

महानयम् त्वया प्रश्न: कृतो ब्रह्म.विदाम् वर ॥६।३०।६६॥

mahAnayam tvayA prazna: kRta:_brahma.vidAm vara ||6|30|66||

.

zrNu_etat_akhilam brahman *hear this completely, Brâhmana*, yadA.*when*
pRSTa*.*m vadAmi*.I.say/speak* te.*they.**you* when asked I answer you

mahAnaya*.*m tvayA prazna*.*: kRta*.done/made*: importantly this question
is asked by you brahmavid*.*Am vara *hey best of the knowers of the Brahman*

Anaya*.* mahAnaya mahA.Anaya, "great leading", a question requiring a great
answer

.

*vlm.66_The God replied.Hear me tell you all: O Brahman, about what you

have asked me; it is a question of great importance, and requires, O
greatest of theists, along explication.

*sv.63.66 VASISTHA continued: Thereupon I asked the Lord: "If this

consciousness is omnipresent, how then does one become insentient and inert
in this world? How is it possible that one who is endowed with
consciousness loses consciousness?"

चिद् अस्ति हि शरीरा_इह सर्व.भूत.मय=आत्मिका ।

cit_asti hi zarIrA_iha sarva.bhUta.maya=AtmikA |

चल.उन्मुख.आत्मिका_एका तु निर्विकल्पा परा स्मृता ॥६।३०।६७॥

cala.unmukha.AtmikA_ekA tu nirvikalpA parA smRtA ||6|30|67||

.

cit asti hi zarIra.A iha sarva.bhUta.maya.Atmika.A *so Consciousness is
this present body of a nature that is composed of all beings *

cala*.stirring/transitory.*unmukha.*facing/looking.at/regarding
<http://looking.at/regarding>.*Atmika.*nature/character*.eka.*only/one*.A
tu.*but/tho/however* but a transitory nature that is One

nirvikalpa*.*A para*.*A smRta*.remembered/known.*A known as the supreme
Nirvikalpa

.

*vlm.So chit.Consciousness in this present embodiment is of a nature that

is composed of all beings, but a transitory nature that is One, Supreme,

and without imagined form [norvikalpa]_

*sv.67 The LORD applauded the question and replied: The omnipresent

consciousness, which is all in all, exists in this body both as the

changing and as the unchanging and unmodified one_

*vlm.67_The intellect resides in every body, as also in all things as their

inherent soul; the one is viewed (by shallow understandings) as the
individual and active spirit, and the other is known (to comprensive mind)
as unchanging and universal soul.

*AB_… | calAyAm vyaSTi.samaSTi.buddhau unmukhAtmikA Asakta*SvenkabhAvA | …
| parA kUTastha.cit tu nirvikalpA ||6|30|> ComM



संकल्प.बुद्धा सा_एव_अन्तः स्वयम् अन्या_इव संस्थिता ।

saMkalpa.buddhA sA_eva_anta: svayam anyA_iva saMsthitA |

संकल्पित.इतर.वरा दौःशील्यम् स्त्री यथा गता ॥६।३०।६८॥

saMkalpita.itara.varA dau:zIlyam strI yathA gatA ||6|30|68||

.

saMkalpa.buddhA sA eva *it is only conceptual intellection *

anta: svayam *within oneself *

anyA iva saMsthitA *as.if located *

saMkalpit*a.i*tara.varA *choosing [a husband] otherwise imagined *

strI yathA gatA dauHzIlya.m *like a woman wed to a bad character*

*. *

*vlm.p.67/68 The mind misled by its desires views the inner spirit as
another, just as a greedy person takes his consort for another in his dream_

*sv.68.70 Just as a woman dreams herself to be another with another as her

husband in that dream, the same consciousness believes itself to be of

another nature_



स* एव हि पुमान् कोपाद् यथा_इह_अन्य* इव क्षणात् ।

sa* eva hi pumAn kopAt yathA_iha_anya* iva kSaNAt |

भवत्य्_एवम् विकल्प.अङ्का चित्.स्वरूप.अन्यताम् गता ॥६।३०।६९॥

bhavati_evam vikalpa.aGkA cit*SvenkarUpa.anyatAm gatA ||6|30|69||

.

sa* eva hi pumAn kopAd *and so indeed a person from anger/passion *yathA
iha/IhA anya iva kSaNAt bhavati *becomes something quite different *evam
vikalpA aGkA *thus an imagined image *cit*SvenkarUpa.anyatAm gatA *becomes
a different *cit.identity*

*.*

*vlm.p.68 As the same man seems to be changed to another person during his

fit of anger, so sober consciousness is transformed to a changeable spirit
by one’s mistake of its true nature.

*vwv.1072/69_As that same man indeed becomes like another in a moment
on.account.of anger, so, the one of the nature of pure Consciousness, has
gone to the state of otherness, having the stain of error (or imagination)_

*vlm.69_And as the same man seems to be changed to another, during his fit

of anger; so the sober intellect is transformed to a changeable spirit, by

one's mistake of its true nature_(The nirvikalpa or immutable spirit, is

changed to a savikalpa or mutable one).

*sv.68.70 Just as a woman dreams herself to be another with another as her

husband in that dream, the same consciousness believes itself to be of

another nature_

*jd.69* sa* *eva hi pumAn kopAd *and so indeed a person from
anger/passion *yathA
iha/IhA anya iva kSaNAt bhavati *becomes something quite different *evam
vikalpA aGkA *thus an imagined image *cit*SvenkarUpa.anyatAm gatA *becomes
a different *cit.identity.*



विकल्प.कल्पिता ब्रह्मंश्*चित्.स्वरूप.परिच्युता ।

vikalpa.kalpitA brahman_cit*SvenkarUpa.paricyutA |

जाड्यम् क्रमाद् भावयन्ती प्रयाति कलना.पदम् ॥६।३०।७०॥

jADyam kramAt_bhAvayantI prayAti kalanA.pada.m ||6|30|70||

.

vikalpa*.*kalpita*.*A brahman *o brAhmaNa *cit.*Consciousness/Everity*
*SvenkarUpa*.own.nature*.paricyuta*.*A jADya.*dense/numb*.m kramAt
bhAvayantI prayAti*.* kalanA*.*pada*.**condition*.m

.

*vlm.70_The intellect being attributed with many variable qualities and

desires, is made to lose its state of purity; and by thinking constantly of
it gross nature, it is at last converted to the very gross object of

thought_

*sv.68.70 Just as a woman dreams herself to be another with another as her

husband in that dream, the same consciousness believes itself to be of
another nature

.

##cyu #paricyu #*paricyuta.* fallen or descended from (abl.) • fallen from
heaven (to be born as a man) • swerved or deviated from (abl.) R_• deprived
or rid of (abl.) MBh.&c_• ruined , lost , miserable (opp_to #samRddha.)
MBh_• streaming with (instr.) ib_



चित् स्वयम् चेत्यताम् एति स.आकाश.परम.अणुताम् ।

cit svayam cetyatAm eti sa.AkAza.parama.aNutAm |

शब्द.बीज.आत्मिकाम् पश्चाद् वात.तन्मात्र.गामिनी ॥६।३०।७१॥

zabda.bIja.AtmikAm pazcAt_vAta.tanmAtra.gAminI ||6|30|71||

.

cit.*Consciousness/Everity* svayam*.oneself/itself* cetya*.conceivable.*tA.
*ness*.m eti.*going* sa*.with.*AkAza.*sky.Space*.parama*.Highest\absolute*
.aNu*.Atom.*tA.*ness*.m zabda*.word*.bIja.*seed*.anta*.end\inner*.Atmika.
*nature/character*.Am pazcAt.*after\western* vAta.*wind*.tanmAtra
*.element/that.measure.*gAmi.*goer*.nI

*. *

*vlm.71_Then the subjective intellect chit, becomes itself the chetya or

object of thought, and having assumed the subtile form of a minute etherial
atom, becomes the element of sound; and is afterwards transformed to the

rudimental particle of air.

*sv.71.73 Just as the same man when he is under the influence of

uncontrollable rage behaves completely differently, even so consciousness

assumes another aspect and functions differently_By stages, it becomes
insentient and inert.



देश.काल.विभागान्ता तन्मात्र.वलिता क्रमात् ।

deza.kAla.vibhAgAntA tanmAtra.valitA kramAt |

जीवो भूत्वा भवत्य्_आशु बुद्धिः पश्चाद् अहम् मनः ॥६।३०।७२॥

jIva:_bhUtvA bhavati_Azu buddhi: pazcAt_aham mana: ||6|30|72||

.

deza.kAla.vibhAgAntA tanmAtra.valitA kramAt jIva: bhUtvA bhavati*_*Azu
buddhi: pazcAt_aham mana:

.

*vlm.72_This aerial particle then bearing relation to the parts of time and

place, becomes the vital principle (as existing some where for a certain
period of time); which next turns to the understanding and finally to the
mind.

*sv.71.73 Just as the same man when he is under the influence of

uncontrollable rage behaves completely differently, even so consciousness

assumes another aspect and functions differently_By stages, it becomes
insentient and inert.



मनस् त्वम् समुपायाता संसारम् अवलम्बते ।

mana:_tvam samupAyAtA saMsAram avalambate |

"चण्डालो ऽस्मि" इति मननाच् चण्डालत्वम् इव द्विजः ॥६।३०।७३॥

"caNDAla:_asmi"_iti mananAt_caNDAlatvam iva dvija: ||6|30|73||

.

mana:_tvam samupAyAtA *Mind, you have approached *

*saMs*Aram avalambate *on the saMsAra.Convolution depending *

"caNDAla: asmi" *"I am a *chaNDAla" *

iti mananAt *thru such thinking *

caNDAlatvam iva dvija: *the state of chaNDAla like a twiceborn *

*vlm.73_The intellect being thus transformed into the mind, dwells on its

thoughts of the world, and is then amalgamated with it, in the same manner
as a Brahman is changed to chandala, by constantly thinking himself as

such_(Thus this creation is a display of the divine mind and identic with
it).

*sv.71.73 Just as the same man when he is under the influence of

uncontrollable rage behaves completely differently, even so consciousness

assumes another aspect and functions differently_By stages, it becomes

insentient and inert.

#manas #samupAyAtA #avalamb #caNDAla #manana

संकल्पिता_अप्रबोधेन जाड्य.अविश्व.प्रबोधिनी ।

saMkalpitA_a.prabodhena jADya.avizva.prabodhinI |

शबलम् रूपम् आसाद्य संकल्पाद् यात्य्_अनारतम् ॥६।३०।७४॥

zabalam rUpam AsAdya saMkalpAt_yAti_anAratam ||6|30|74||

.

saMkalpita*.*A a.*not*.prabodha*.*ena jADya.*dense/numb*.avizva*.*prabodhi
*.*nI zabala*.*m rUpa.*form*.m AsAdya*.having.reached* saMkalpa*.Concept*.At
yAti*.coming* anAratam.*constantly*.m

.

*vlm.74_Thus the divine Intellect forgets its universality by its thoughts

of particulars; and assumes the gross forms of the objects of its thoughts

and desires_(Hence we say a man to be of such and such a mind, according to
the thought or desire that he entertains in it_i.e_The whole being taking

for a part and the part for the whole).

*ABComM … tat.prayukta.jADyena avizva.prabodhinI asarvajJA bhUtvA …

*sv. From this arises the cyclic world.appearance and notions like 'I am an
untouchable', etc_The infinite consciousness itself thus becomes apparently
inert, just as water becomes crystal_Thereafter the mind becomes deluded,

entertains cravings, falls a prey to lust and anger, experiences prosperity
and adversity, suffers pain and pleasure, clings to hope, endures terrible
suffering and is filled with likes and dislikes that perpetuate the

delusion_Thoroughly deluded, it goes from error to error, from ignorance to
greater ignorance.



अनन्त.संकल्प.मयी जाड्य.संकल्प.पीवरा ।

ananta.saMkalpa.mayI jADya.saMkalpa.pIvarA |

चिज्_जाड्यान् मोदम् आयाति पयः पाषाणताम् इव ॥६।३०।७५॥

cit_jADyAn moda.m AyAti paya: pASANatAm iva ||6|30|75||

.

ananta.saMkalpa.mayI *made of boundless concepts *

jADya.*dense/numb*.saMkalpa*.Concept*.pIvara*.*A cit.*Consciousness/Everity*
jADya.*dense/numb*.An moda*.*m AyAti.*coming* payas pASANa*.*tA.*ness*.m iva
*.like/as.if*

.

*vlm.75_The Intellect being thus replete with its endless thoughts and

desires, grows as dull as the gross objects it dwells upon; till at last
the subtile intellect grows as stony dull, as the pure water is converted

to massive stones and hails_

*sv. From this arises the cyclic world.appearance and notions like 'I am an
untouchable', etc_The infinite consciousness itself thus becomes apparently
inert, just as water becomes crystal_Thereafter the mind becomes deluded,

entertains cravings, falls a prey to lust and anger, experiences prosperity
and adversity, suffers pain and pleasure, clings to hope, endures terrible
suffering and is filled with likes and dislikes that perpetuate the

delusion_Thoroughly deluded, it goes from error to error, from ignorance to
greater ignorance.



ततश् चित्तम् मनो.मोहो माया_इति विहित.अभिधा ।

tata:_cittam mana:.moha:_mAyA_iti vihita.abhidhA |

जाड्यम् निपुणम् आश्रित्य संसारे जायते मुने ॥६।३०।७६॥

jADyam nipuNam Azritya saMsAre jAyate mune ||6|30|76||

.

tata: cittam manas.moha: *thus the chitt*a.A*ffection is a delusion of
manas.Mind* Note how this verse distinguishes manas.Mind (the collective

noun for mental processes, subject to Moha Delusion) from chitta.Affection

(the process of forming an attachment, subject to MAyA Illusion)_

mAyA iti vihita.abhidhA strictly defined, it is MAyA Illusion

jADyam nipuNam Azritya Cleverly having recourse to the inert

saMsAre jAyate mune in *saMs*Ara he is born, o Muni_

*vlm.76_So the stolid intellect takes the names of the mind and

sense, and becomes subject to ignorance and illusion; by contracting

a gross stolidity restrained from its flght[ typo for flight] upwards, and
have

to grovel forever in the regions of sense.

*sv. From this arises the cyclic world.appearance and notions like 'I am an
untouchable', etc_The infinite consciousness itself thus becomes apparently
inert, just as water becomes crystal_Thereafter the mind becomes deluded,

entertains cravings, falls a prey to lust and anger, experiences prosperity
and adversity, suffers pain and pleasure, clings to hope, endures terrible
suffering and is filled with likes and dislikes that perpetuate the

delusion_Thoroughly deluded, it goes from error to error, from ignorance to
greater ignorance.

thus the chitta.Affection.a delusion of manas.Mind.

is, more strictly defined, MAyA Illusion_One who cleverly

has recourse to inert substance, Muni, is born in *saMs*Ara_

.

##*manas tataz cittam manomoho mAyeti vihitAbhidhA, y6030.076, Thus the

chitta.Affection is a delusion of manas.Mind Note how this verse
distinguishes manas.Mind (the collective noun for mental processes, subject
to Moha Delusion) from chitta.Affection (the process of forming an

attachment, subject to MAyA Illusion)_

##*citta tataz cittam manomoho mAyeti vihitAbhidhA, y6030.076, Thus the

chitta.Affection is a delusion of manas.Mind Note how this verse
distinguishes manas.Mind (the collective noun for mental processes, subject
to Moha Delusion) from chitta.Affection (the process of forming an

attachment, subject to MAyA Illusion)_

##*vihita .p.p.. Done, performed; Arranged, fixed, settled, appointed,
determined, prescribed, decreed; विहिता व्यङ्गिता तेषाम् Pt_1.21_• Fit to
be done; Distributed, apportioned_(See धा with वि)_.तम् An order, a
command, decree; परतो दैवविहितायत्तम् Pt.1_.Comp_.क्षण ad*t_*intent upon_.
प्रतिषिद्ध ad*t_*enjoined and prohibited_ ¶mw ad*t_*. (fr_vi>dhA)

distributed, bestowed, supplied; put in order, arranged, determined,
ordered; prescribed, enjoined; destined or meant for (tat) mbh.; contrived,

performed; furnished with or possessed of (inst.) (cf_<suvihita>); vihita.m
an order, decree; v..kSaNa ad*t_*. eager for the right moment, intent upon
(<artham>) (cf_<kRta.kS.>); vihitatva.m the being enjoined or prescribed,
prescription, direction; v..pratiSiddha ad*t_*. enjoined and prohibited
(<.tva> n.); vihitAJjali v.aJjali ad*t_*. making a respectful obeisance;
vihitendriya v..indriya ad*t_*. possessed of one's senses; vihita ad*t_*.
improper, unfit, not good

##*nipuNa. clever, adroit, skilful, sharp, acute; skilled in, conversant

with, capable of; delicate, tender; perfect, complete, absolute (as purity,

devotion); nipuNam ind.. in a clever or delicate manner; completely,
perfectly, absolutely, exactly, precisely.



मोह.मान्द्यम् उपायाता तृष्णा.निगड.पीडिता ।

moha.mAndyam upAyAtA tRSNA.nigaDa.pIDitA |

ताम.क्रोध.भय.उपेता भाव.अभाव.अतिपातिनी ॥६।३०।७७॥

tAma.krodha.bhaya.upetA bhAva.abhAva.atipAtinI ||6|30|77||

.

moha.mAndyam upAyAtA Having.come.to delusion.sickness

tRSNA.nigaDa.pIDitA bound by chafing Cravin*k.*fetters

tAma.krodha.bhaya.upetA dark/trouble.anger.fear.abounding

bhAva+abhAva= atipAtinI Becoming/Feeling+unBecoming/unFeeling= overfalling
ABComM would have this refer to wealth and poverty_But note that tRSNA here

is only Craving (not thirst), so bhAva should be read in its more abstract

sense of Feeling or Becoming_In like manner artha may be read either as

wealth, or more abstractly as purpose and meaning.

.

##**mAndya.m* मान्द्य slowness , laziness , indolence • weakness , feeble
state (as of understanding , digestion &c ) • sickness , disease
Katha1s_(mAndyam
>kR °द्यं. √कृ , to make one's self ill)_#mohamAndya. stupefied by
delusion,

*ABComm. bhAvo vibhava: | abhAvo dAridryam tad anupAtinI ||6|30|

*vlm.77_Being subjected to ignorance at first, it is fast bound to the

fetters of its cupidity afterwards, and then being pinched by its
hankerings and angry frettings, it is tormented alike by the pleasure of
affluence and the pains of penury.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

moha.mAndyam upAyAtA Havin*k.*come.to delusion.sickness

tRSNA.nigaDa.pIDitA bound by chafing Cravin*k.*fetters

tAma.krodha.bhaya.upetA dark/trouble.anger.fear.abounding

bhAva+abhAva= atipAtinI Becoming/Feeling+unBecoming/unFeeling= overfalling

#nigaDa.H, nigaDam नि.गड (g_अर्धर्चादि) and n_(fr_√ गड् गल्?) an iron chain

for the feet , (esp.) the heel chains for an elephant or a noose for

catching the feet and throwing an animal down , any fetter or shackle Hariv_
Ka1v_&c_#tRSNAnigaDapIDita. tRSNA.nigaDa.pIDita,
Thirst/Cravin*k.*fetters.squeezed

caught in the Fetters of Craving, y6030.077

#pIDita. पीडित squeezed , pressed Mn_MBh_&c.*_*hurt , injured , afflicted ,
distressed , troubled , badly off ib.*_*badly pronounced, APra1t.*_*pIdita.m
harassment , annoyance MBh_(var_rdg_pIDana पीडन)*_*a kind of coitus [Making
love in an annoying way???] L. #tRSNAnigaDapIDita. tRSNA.nigaDa.pIDita,
Thirst/Craving.fetters.squeezed caught in the Fetters of Craving, y6030.077

#tAma: ताम anxiety , distress W. #tAmakrodhabhayopeta. full of trouble,
anger, and fear, tAma.krodha.bhayopetA bhAvAbhAvAtipAtinI ||6|30| y6030.077

#atipat, atipatati ati>pat fly or fall beyond or
past_Capp_#bhAvAbhAvAtipAtin bhAva+abhAva= atipAtin,

feeling/Becoming+unBecoming= overfalling one BhAva Feeling overwhelms

another, tAmakrodha.bhayopetA bhAvAbhAvAtipAtinI ||6|30| y6030.077



त्यक्त.अनन्त.निज.आभोगा व्यवच्छेद् अविकारिणी ।

tyakta.ananta.nija.AbhogA vyavacchet_avikAriNI |

दुःख.दाव.अनलातप्ता शोकाशिव.कृश.आशया ॥६।३०।७८॥

du:kha.dAva.analAtaptA zokAziva.kRza.AzayA ||6|30|78||

.

tyakta.a*bandoned.*.*ananta*.boundless/endless*.nija*.natural/inborn*.Abhoga
*.*A vyavacchet avikAri*.*NI du:kha*.pain/sorrow/bad.space
<http://bad.space>*.dAva*.*anala*.*Atapta*.*A zokAziva*.*kRza*.*Azaya.a
*bode*.A

.

*vlm.78_By forsaking the endless felicity (of spirituality), it is

subjected to the incessant vicissitudes of mortality, it now sets dejected
in despair, and lamenting over its griefs and sorrow, and then burns amidst
the conflagration of its woes and misery.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

इयम् अस्मि_इति भावेन शून्येन विकली.कृता ।

iyam asmi_iti bhAvena zUnyena vikalI.kRtA |

देह.मात्र.गृहीत.आस्था परम् दैन्यम् उपागता ॥६।३०।७९॥

deha.mAtra.gRhIta.AsthA param dai*nya.m *upAgatA ||6|30|79||

.

iyam.*this* asmi*.I.am* iti.*so/"thus"* bhava.*being*.ena
zUnya*.empty/void*.ena
vikala*.*I.kRta*.done/made*.A deha*.gross.body*.mAtra*.measure/mode*.gRhIta
*.*Astha*.*A para*.*m dainya*.*m upAgata*.*A

.

*vlm.79. See how it is harassed with the vain thought of its personality

that I am such a one; and look at the miseries to which it is exposed, by
its reliance on the frail and false body.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

मग्ना मोह.मग्न.अपङ्के जीर्णा_इव वन.दन्तिनी ।

magnA moha.magna.apaGke jIrNA_iva vana.dantinI |

भाव.अभावालता.दोला परिलोल.शरीरका ॥६।३०।८०॥

bhAva.abhAvAlatA.dolA parilola.zarIrakA ||6|30|80||

.

magna.A moha.magnApaGka.e jIrNa.A iva vana.danti.nI bhAva.abhAvAlatA.dola.A

parilola.zarIraka.A

.

*vlm.80_See how it is worried by its being hushed to andfro, in the

alternate swinging beds of prosperity and adversity; and see bow it is
plunged in the deep and muddy puddle of misery, like an worn out elephant
sinking in the mire.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

असारापार.संसार.विकार.व्यवहारिणी ।

asArApAra.saMsAra.vikAra.vyavahAriNI |

तापोऽपतप्त.हृदया राग.तेजोऽनुरञ्जिता ॥६।३०।८१॥

tApa:.apatapta.hRdayA rAga.teja:.anuraJjitA ||6|30|81||

.

asArApAra.saMsAra.vikAra.vyavahAriNI

tApo.apatapta.hRdayA

rAga.teja*ha*nuraJjitA

.

*vlm.81_Look at this deep and unfordable ocean of the world, all hollow

within and rolling with the eventful waves of casualties; it emits the
submarine fire from within its bosom, as the human heart flashes forth with

its hidden fire of passions and affections_

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

निज.यूथ.परिभ्रष्टा मृगी_इव_अवशताम् गता ।

nija.yUtha.paribhraSTA mRgI_iva_avazatAm gatA |

आविर्.भाव.उदित.आकारा तिरोभावे ऽस्तम् आगता ॥६।३०।८२॥

Avir.bhAva.udita.AkArA tirobhAve_astam AgatA ||6|30|82||

.

nija.yUtha.paribhraSTA mRgI_iva_avazatAm gatA Avir.bhAva.udita.AkArA
tirobhAve_astam AgatA

*. *

*vlm.82_Human heart staggers between hope and fear, like a stray dear in

the forest; and is alternately cheered and depressed at the prospects of

affluence and want_

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

स्व.संकल्प.उपयातासु भीता सम्भ्रम.दृष्टिषु ।

sva.saMkalpa.upayAtAsu bhItA sambhrama.dRSTiSu |

पलायते वा_अप्य्_अन्यासु वेतालेष्व्_इव बालिका ॥६।३०।८३॥

palAyate vA_api_anyAsu vetAleSu_iva bAlikA ||6|30|83||

.

sva.saMkalpa= upayAtAsu in its self.concept

bhItA sambhrama.dRSTiSu fearful of perceived delusions

palAyate vA api anyAsu it flees from what is other

vetAla.iSu iva bAlikA like a girl from a pack of zombies_

*vlm.83_The mind that is led by its desire, is always apprehensive of

disappointment; and it coils back for feat of a reverse, as a timorous girl
flies afar from the sight of a spectre.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

Because.of its self.concept, it

is fearful of the delusions

that it perceives: it flees from what

is other_It is like a girl

running from a pack of zombies_



उष्ट्री_इव मधुरम् बिन्दुम् वाञ्छते भावितम् सुखम् ।

uSTrI_iva madhuram bindum vAJchate bhAvita.m sukham |

अवान्तर.परिभ्रष्टा दोषाद् दोषम् पतत्य्_अधः ॥६।३०।८४॥

avAntara.paribhraSTA doSAt doSam patati_adha: ||6|30|84||

.

uSTrI*_*iva madhuram bindum

vAJchate bhAvita.m sukham *wanting a future good *

avAntara.paribhraSTA doSAt *between.fallen thru wrong *

doSam patati*_*adha: *in wrong falls down *

*vlm.84_Man encounters all pains for a certain pleasure in prospect, as the

camel browses the thorny furze in expectation of honey at a honey comb in
it; but happening to slip from his intermediate stand point, he is hurled

head long to the bottom_

परम् वैषम्यम् आयाति संकटात् संकटम् गता ।

param vaiSamyam AyAti saMkaTAt saMkaTam gatA |

दुःख.अदुःखम् निपतिता विपदो विपदि स्थिता ॥६।३०।८५॥

du:kha.adu:kham nipatitA vipada:_vipadi sthitA ||6|30|85||

.

param vaiSamyam AyAti saMkaTAt saMkaTam gatA du:kha.adu:kham nipatitA
vipada:_vipadi sthitA

*. *

*vlm.85_One meeting with a reverse falls from one danger to another; and so

he meets with fresh calamities, as if one evil invited or was the harbinger

of the other_

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

नाना.अनर्थ.गण.उपेता चेष्टापर.वश.आशया ।

nAnA.anartha.gaNa.upetA ceSTApara.vaza.AzayA |

कष्टात् कष्टम् अनुप्राप्ता परिताप.अनुतापिनी ॥६।३०।८६॥

kaSTAt kaSTam anuprAptA paritApa.anutApinI ||6|30|86||

.

nAnA.anartha.gaNa.upetA ceSTApara.vazAzayA

kaSTAt kaSTam anuprAptA *passing from misery to misery *

paritApa.anutApinI

.

*vlm.86_The mind that is captivated by its desires, and led onward by its

exertions, meets with one difficulty after another, and has cause to repent

and grieve at every step: (or is the cause of remorse and grief)_(All toil

and moil, tend to the vexation of the spirit).

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

क्रमाद् आबद्ध.वैदग्ध्याद् वैदग्ध्य.अङ्गम् उपागता ।

kramAt_Abaddha.vaidagdhyAt_vaidagdhya.aGgam upAgatA |

विचित्र.बन्ध.निर्माण.पराक्रम.पदम् गता ॥६।३०।८७॥

vicitra.bandha.nirmANa.parAkrama.pada.m gatA ||6|30|87||

.

kramAt_Abaddha.vaidagdhyAd vaidagdhya.aGgam upAgatA
vicitra.bandha.nirmANa.parAkrama.pada.m gatA

*. *

*vlm.87_As a man advances in life, so he improves in his learning; but

alas! all his worldly knowledge serves at best, but to bind down the soul
fast to the earth.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

सर्वतः शङ्कते भीता प्रान.अत्ययम् उपागता ।

sarvata: zaGkate bhItA prAna.atyayam upAgatA |

क्षीण.तोया_इव शफरी विवर्तन.परायणा ॥६।३०।८८॥

kSINa.toyA_iva zapharI vivartana.parAyaNA ||6|30|88||

.

sarvata: zaGkate bhItA prAna.atyayam upAgatA kSINa.toyA_iva zapharI
vivartana.parAyaNA

*. *

*vlm.88_Cowards are in constant fear of everything, until they die away in

their fear; as the little shrimp being afraid of the waterfall, falls on
dryland, and there perishes with flouncing.

*sv. Consciousness thus becomes its own object, creating space and then air
and their respective qualities_At the same time, it evolves within itself

time and space, and becomes a jiva followed by individualised finite

intellect and mind_From this arises the cyclic world.appearance and notions
like 'I am an untouchable', etc_The infinite consciousness itself thus
becomes apparently inert, just as water becomes crystal_Thereafter the mind

becomes deluded, entertains cravings, falls a prey to lust and anger,
experiences prosperity and adversity, suffers pain and pleasure, clings to
hope, endures terrible suffering and is filled with likes and dislikes that

perpetuate the delusion_Thoroughly deluded, it goes from error to error,

from ignorance to greater ignorance.

बाल्ये विवश.सर्व.अर्था यौवने चिन्तया वृता ।

bAlye vivaza.sarva.arthA yauvane cintayA vRtA |

वार्धके ऽप्य्_अतिदुःखताम् मृता कर्म वशी.कृता ॥६।३०।८९॥

vArdhake_api_ati.du:khatAm mRtA karma vazI.kRtA ||6|30|89||

.

bAlye vivaza.sarva.arthA yauvane cintayA vRtA | vArdhake_api_ati.du:khatAm
mRtA karma vazI.kRt

.

*vlm.89_The helplessness of childhood, the anxieties of manhood the

meserableness of old age; are preliminaries to sad demise of men engaged in

busylife_(The last catastrophe of human life).

*sv.89.92 In childhood, this deluded consciousness is totally dependent on

others, in youth it runs after wealth and is filled with worry, in old age

it is sunk in sorrow and in death it is led by its own karma_In accordance

with that karma, it is born in heaven or in hell, in the netherworld or on

earth as human, subhuman or inanimate being_



जायते स्वर्ग.नगरे नागी पाताल.कोटरे ।

jAyate svarga.nagare nAgI pAtAla.koTare |

आसुरी द्वैत्य.विचारे नर.स्त्री कुल.पर्वते ॥६।३०।९०॥

AsurI dvaitya.vicAre nara.strI kula.parvate ||6|30|90||

.

jAyate *is born *svarga.nagare *in a heavenly city *nAgI pAtAla.koTare *a
nAga girl in Netherworld, *

AsurI dvaitya*.*vicAra.*Enquiry/analysis.*e nara.*man/human*.strI*.woman*
kula.*clan*.parvata*.*e

.

*vlm.90_The propensities of past life, cause some to be born as celestial

nymphs in heaven, and other as venomous serpents in subterranean cells;
while some become as fierce demons, and many are reborn as men and women on
earth.

*sv. it is born in heaven or in hell, in the netherworld or on earth as
human, subhuman or inanimate being_

राक्षसी राक्षस.आधारे वानरी वन.कोटरे ।

rAkSasI rAkSasa.AdhAre vAnarI vana.koTare |

सिंही गिरि.इन्द्र.शिखरे किन्नरी कुल.पर्वते ॥६।३०।९१॥

siMhI giri.indra.zikhare kinnarI kula.parvate ||6|30|91||

.

rAkSasI rAkSasa.AdhAre *a Demoness among Demons *

vAnarI vana.koTare *a Forester girl in a Forest house *

siMhI giri.indra.zikhare *a Lioness atop a mountainpeak *

kinnarI kula.parvate *a Whatnot woman of a mountain clan*

*. *

*vlm.91_The past actions of men make to be born again as RákShas among

savages, and others as monkeys in forests; while some become as Kinnaras on

mountains, and mapy as lions on mountain tops_(All these are depraved races
of men ví*:_*the anthropophagi cannibals, the pigmy apes.banors, the ugly

mountaneers kinnaras and the leonine men nararinhas).

*sv.89.92 In childhood, this deluded consciousness is totally dependent on

others, in youth it runs after wealth and is filled with worry, in old age

it is sunk in sorrow and in death it is led by its own karma_In accordance

with that karma, it is born in heaven or in hell, in the netherworld or on

earth as human, subhuman or inanimate being_



विद्याधरी देव.गिरौ व्याली च वन.गर्तके ।

vidyAdharI deva.girau vyAlI ca vana.gartake |

लता तरौ खगी नीडे वीरुत्.सनौ वने मृगी ॥६।३०।९२॥

latA tarau khagI nIDe vIrut.sanau vane mRgI ||6|30|92||

.

vidyAdharI deva.girau vyAlI ca vana.gartake latA tarau khagI nIDe
vIrut.sanau vane mRgI

.

*vlm.92_The vidyádharas of the Devagiri mountains, and the Nagas of the

forest caves (are degenerations of men); and so are the fowls of air, the
quadrupeds of wood lands, the trees and plants of forests, and the bushes
on hills and orchides on trees; (are all but transformation of the
perverted intellect).

*sv.89.92 In childhood, this deluded consciousness is totally dependent on

others, in youth it runs after wealth and is filled with worry, in old age

it is sunk in sorrow and in death it is led by its own karma_In accordance

with that karma, it is born in heaven or in hell, in the netherworld or on

earth as human, subhuman or inanimate being_



शेते नारायणो ऽम्भोधौ ध्यानी ब्रह्म.पुरे ऽब्जजः ।

zete nArAyaNa:_ambhodhau dhyAnI brahma.pure_abjaja: |

कान्त.आगतो हरः शैले स्वर्गे सुर.वरो हरिः ॥६।३०।९३॥

kAnta.Agata:_hara: zaile svarge sura.vara:_hari: ||6|30|93||

.

zete nArAyaNa:_ambhodhau dhyAnI brahma.pure_abjaja: kAnta.Agata:_hara:
zaile

svarge sura.vara:_hari:

*. *

*vlm.93_It is self same intellect which causes Náráyana to float on the

surface of the sea, and makes the lotus born Brahmá to remain in his
meditation; It keeps Hara in the company of his consort Uma, and places

Hari over the Gods in heaven_

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



दिनम् करोति तीक्ष्ण.अंशुर् वर्षत्य्_अम्बु.धरो जलम् ।

dinam karoti tIkSNa.aMzu: varSati_ambu.dhara:_jalam |

करोति श्वसनम् संवित्.स.पर्वत.महा.उदधिम् ॥६।३०।९४॥

karoti zvasanam saMvit.sa.parvata.mahA.udadhim ||6|30|94||

.

dinam karoti tIkSNa.aMzu: varSati_ambu.dhara:_jalam karoti zvasanam
saMvit.sa.parvata.mahA.udadhim

.

*vlm.94_It is this which makes the sun to make the day and the clouds to

give the rain (or pour in rains); It makes the sea to breathe out in waves,
and the volcanic mountains to blow out in fire and flame.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



ऋतु.चक्रम् प्रवहति सहसा काल.मण्डलम् ।

Rtu.cakram pravahati sahasA kAla.maNDalam |

दिन.रात्रितया_उपैति तेजस् तिमिरताम् क्रमात् ॥६।३०।९५॥

dina.rAtritayA_upaiti teja:_timiratAm kramAt ||6|30|95||

.

Rtu.cakram pravahati sahasA kAla.maNDalam dina.rAtritayA_upaiti
teja:_timiratAm kramAt

.

*vlm.95_It makes the curricle of time to revolve continually in the circle

of the seasons; and causes the day and night to rotate in their cycles of
light and darkness.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



क्वचिद् बीज.रस.उल्लासात् क्वचित् पाषाण.मौनिनी ।

kvacit bIja.rasa.ullAsAt kvacit pASANa.mauninI |

क्वचिन् नदी रसवती क्वचित् कुमुद.विस्तृतिः ॥६।३०।९६॥

kvacit nadI rasavatI kvacit kumuda.vistRti: ||6|30|96||

.

kvacit bIja.rasa.ullAsAt kvacit pASANa.mauninI kvacit_nadI rasavatI kvacit
kumuda.vistRti:

.

*vlm.96_Here it causes the seeds to vigitate with the juice contained in

them; and there it makes the stones and minerals lie down in mute silence.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_

*. *

#vistRti विस्तृति extent, width; breadth, expansion_



क्वचित् फलावली.पाकैः क्वचित् काष्ठ.अनल.आदिभिः ।

kvacit phalAvalI.pAkai: kvacit kASTha.anala.Adibhi: |

क्वचिच्*छैत्य.हिम.द्वारि क्वचित् ख.आदि न किम्चन ॥६।३०।९७॥

kvacit*zaitya.hima.dvAri kvacit kha.Adi na kiMcana ||6|30|97||

.

*...*

*sometimes with loads of ripe fruit,*

*sometimes with kindling for the fire,*

*sometimes a warm rain,*

*sometimes *the *spacious sky.nothing at.all*

*!*

kvacit phala.AvalI.pAkai: kvacit kASTha.anala.Adibhi:
kvacit*zaitya.hima.dvAri kvacit kha.Adi na kiMcana

.

*vlm.p.97 Here it glows in luminous bodies, and there it shows itself as
impenetrable thickets and inaccessible rocks. It shines bright and white in
one place, and dark and blue in another. It sparkles in fire and dwindles
in earth. It blows in air and spreads in water.



क्वचिद् उज्ज्वलित.आकारा क्वचित् कष्ठा शिला क्वचित् ।

kvacit_ujjvalita.AkArA kvacit kaSThA zilA kvacit |

क्वचिन् नीला_अथ हरिता क्वचिद् अग्निः क्वचिन् मही ॥६।३०।९८॥

kvacit_nIlA_atha haritA kvacit_agni: kvacit_mahI ||6|30|98||

.

kvacit_ujjvalita.AkArA sometimes a blazing body

kvacit kaSThA zilA kvacit sometimes wooden ; stone sometimes

kvacit_nIlA atha haritA sometimes blue & then a shade of red

kvacit_agni: kvacit_mahI sometimes Fire ; sometimes Earth

.

*vlm.98_Here it glows in luminous bodies, and there it shows itself of

impenetrable thickets and inaccessible rocks; It shines is bright and white
in one place, and is as dark and blue in another; It sparkles in the fire
and dwindles in the earth, it blows in the air and spreads in the water.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



सर्व.आत्मत्वात् सर्व.गत्वात् सर्व.शक्तित्व.योगतः ।

sarva.AtmatvAt sarva.gatvAt sarva.zaktitva.yogata: |

सर्वत्वाद्_एवम्.रूपा_एव खाद् अप्य्_अच्छा_एव सा परा ॥६।३०।९९॥

sarvatvAt_evam.rUpA_eva khAt_api_acchA_eva sA parA ||6|30|99||

.

sarva.AtmatvAt *from the Effective state of all.self _*sarva.gatvAt

sarva.zaktitva.yogata:

sarvatvAt_evaMrUpA_eva

khAt_api*_*acchA_eva sA parA

.

*vlm.99_Being the all.pervading, omnipresent and omnipotent power itself,

it is the one in all and the whole plenuM It is therefore more subtile and
transparent, than the ratified and translucent air.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



चिच्_चिनोति यथा_आत्मानम् येन यत्र यदा यदा ।

cit_cinoti yathA_AtmAnam yena yatra yadA yadA |

तत् तथा_अनुभवत्य्_अम्बु स्पन्दाद् वीच्य्.आदिताम् यथा ॥६।३०।१००॥

tat tathA_anubhavati_ambu spandAt_vIci.AditAm yathA ||6|30|100||

.

cit cinoti yathA*_*AtmAnam *Consciousness conceives as self *

yena yatra yadA yadA *how and where and whenever *

tat tathA_anubhavati*_*ambu *it thus becomes water *

spandAt_vIcy.Adi.tAm yathA *thus thru its vibration as the state of waves_*

*vlm.100_As the intellect spreads out and contracts itself, in any manner

in any place or time; so it conceives and produces the same within and
without itself, as the agitation of waters produces both the little billows

and huge surges of the sea_

हंसी क्रौञ्ची बकी काकी सारसी तुरगी वृक्षी ।

haMsI krauJcI bakI kAkI sArasI turagI vRkSI |

बकी बलाका हरिणी वानरी किन्नरी शुनी ॥६।३०।१०१॥

bakI balAkA hariNI vAnarI kinnarI zunI ||6|30|101||

.

...

haMsI* a swan,* krauJcI* a curlew,* .

bakI* a stork,* kAkI* a crow,* .

sArasI* a pond.crane,* turagI* a mare,* .

vRkSI* a **tree.monkey *bakI* a stork again* .

balAkA* a shore.crane* hariNI* a doe, & so* .

vAnarI *a Forester Girl* kinnarI* a Whatnot Gal* .

zunI *a mongrel bitch* .

*vlm.101_The intellect stretches itself in the various forms of ducks and

geese, of cranes and crows, of storks, wolves and horses also; it becomes
the heron and partridge, the parrot, the dog, the stag, the ape and Kinnara
likewise.

* haMsI *a swan, *krauJcI *a curlew, *bakI *a stork, *kAkI *a crow, *sArasI *a
crane, *turagI *a mare, *vRkSI *a tree.monkey *bakI *a stork again *balAkA *a
crane *hariNI *a doe, *vAnarI *an ape *kinnarI *a kimnara.Whatnot *zunI *a
mongrel bitch*

वटिका पिङ्गली शाली मक्षिका भ्रमरी शुकी ।

vaTikA piGgalI zAlI makSikA bhramarI zukI |

धीः श्रीर् ह्रीः प्रीति* रतिश् च शम्बरी शर्वरी शशी ॥६।३०।१०२॥

dhI: zrI:_hrI: prIti* rati:_ca zambarI zarvarI zazI ||6|30|102||

.

she's vaTikA, a piNDa Lump of funeral cake

piGgalI *red.brown, tawny *

zAlI makSikA bhramarI zukI

dhI: *thott *zrI: *plenty *

hrI: prIti rati*:_*ca

zambarI *Sorceress *

zarvarI zazI *Moon Goddess*

*. *

*vlm.102_It is the abstract quality of the understanding, beauty and

modesty, and of love and affections also; it is the power of illusion and
the shadow and brightness of night and of moonlight likewise.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



एतास्व्_अन्यासु च_अन्यासु परिभ्रमति योनिषु ।

etAsu_anyAsu ca_anyAsu paribhramati yoniSu |

विवर्तमान.संसारे जल.आवर्ते तृणम् यथा ॥६।३०।१०३॥

vivartamAna.saMsAre jala.Avarte tRNam yathA ||6|30|103||

.

.._

etAsu*_*anyAsu ca in *these & others *

anyAsu paribhramati yoniSu vivartamAna.saMsAre jala.Avarte tRNam yathA

.

*vlm.103_It stretches itself in these and all other forms of bodies, and is
born and reborn in all kinds and species of things_It roves and rolls all

about the revolving world, in the manner of a straw whirling in a whirlpool.

*sv.93.103 It is the same consciousness that appears as Visnu, Siva, Brahma
and others_It is the same consciousness that functions as the sun, the
moon, the wind, the factors that cause changes in seasons, day and night_It
is the same consciousness that is the life.force in seeds and the
characteristics of all material substances_



विभेत्य्_अथ स्व.संकल्पात् स्व.शब्दाद् इव गर्दभी ।

vibheti_atha sva.saMkalpAt sva.zabdAt_iva gardabhI |

नानया सदृग्.अन्या_अस्ति मुग्धा बाला चला_अबला ॥६।३०।१०४॥

nAnayA sadRk.anyA_asti mugdhA bAlA calA_abalA ||6|30|104||

.

vibheti_atha sva.saMkalpAt sva.zabdAt_iva gardabhI nAnayA sadRk.anyA_asti
mugdhA bAlA calA_abalA

*. *

*vlm.104_It is afraid of its own desires[ space added], as the she.ass is

seen to shudder at its own brayings; and it has no one like
itself.([Sanskrit: mugva

bálá.calá.valá])

*sv.104.108 This consciousness which is conditioned by self.limitation is
afraid of itself! Such is the truth concerning the jiva.consciousness_It is
also known as karma.atma (the self that is caught in the wheel of action
and reaction).



एषा सा कथिता तुभ्यम् जीव.शक्तिर् क्तिः_महामुने ।

eSA sA kathitA tubhyam jIva.zakti:_mahAmune |

प्राकृत.आचार.विवशा वराकी पशु.धर्मिणी ॥६।३०।१०५॥

prAkRta.AcAra.vivazA varAkI pazu.dharmiNI ||6|30|105||

.

eSA sA kathitA tubhyam jIva.zaktir mahAmune prAkRta.AcAra.vivazA varAkI
pazu.dharmiNI

.

*vlm.105_I have told you already, O great sage! how this principle of the

living spirit, becomes vitiated by its animal propensities, and is
afterwards debased to the nature and condition of brute creatures.

*sv.104.108 This consciousness which is conditioned by self.limitation is
afraid of itself! Such is the truth concerning the jiva.consciousness_It is
also known as karma.atma (the self that is caught in the wheel of action
and reaction).



कर्म_आत्मा_इत्य्_अभिधाम् प्राप्ता शोच्या_अस्य परमात्मनः ।

karma_AtmA_iti_abhidhAm prAptA zocyA_asya paramAtmana: |

अनन्तम् दुःख.बहुलम् स्वयम् विभ्रमम् आश्रिता ॥६।३०।१०६॥

anantam du:kha.bahulam svayam vibhramam AzritA ||6|30|106||

.

karma.AtmA ity abhidhAm prAptA zocyA asya paramAtmana: anantam
du:kha.bahulam svayam vibhramam AzritA

.

*vlm.106_The supreme soul receiving the appellation of the living soul or

principle of action, becomes a pitiable object, when it becomes subject to
error and illusion, and is subjected to endless pains and miseries.

*sv.104.108 This consciousness which is conditioned by self.limitation is
afraid of itself! Such is the truth concerning the jiva.consciousness_It is
also known as karma.atma (the self that is caught in the wheel of action
and reaction).



असद्_एव_अनया_आक्रान्तम् विनाशि सहजम् मलम् ।

asat_eva_anayA_AkrAntam vinAzi sahajam malam |

तण्डुलेन इव कञ्चूकम् अनन्यया_अव्यवस्थितम् ॥६।३०।१०७॥

taNDulena_iva kaJcUkam ananyayA_avyavasthita.m ||6|30|107||

.

asad evAnayAkrAntam vinAzi sahajam malam taNDulena iva kaJcUkam ananyayA
avyavasthitam

.

*vlm.107_The deluded soul is then over powered by its connate sin, which
causes it to choose the wrong unreality.asat for itself, which being frail
and perishable, makes the active soul to perish with itself_(This passage

appears to allude to the original sin of man, which became the cause of the

death and woes of human life_The connate sin is compared to the husk which
is born with the rice, and not coming from without_It is otherwise called
the inborn sinfulness or frailty of human nature.Man is to err &c).

*sv.104.108 This consciousness which is conditioned by self.limitation is
afraid of itself! Such is the truth concerning the jiva.consciousness_It is
also known as karma.atma (the self that is caught in the wheel of action
and reaction).



अनन्त.विभव.भ्रष्टा दौर्भाग्य.परितापिनी ।

ananta.vibhava.bhraSTA daurbhAgya.paritApinI |

शोचन्ती प्राप्य जीवत्वम् भर्तृ.हिना_इव नायिका ॥६।३०।१०८॥

zocantI prApya jIvatvam bhartR.hinA_iva nAyikA ||6|30|108||

.

ananta*.boundless/endless*.vibhava*.*bhraSTa*.*A daurbhAgya*.*paritApi*.*nI
|

zocantI prApya jIvatvam *she cries when she gets life *

bhartR.hinA iva nAyikA *like a woman without a husband_*

*vlm.108_The soul being thus degraded from its state of endless felicity,

to the miserable condition of mortal life laments over its fallen state, as
a widow wails over her fate.

*sv.104.108 This consciousness which is conditioned by self.limitation is
afraid of itself! Such is the truth concerning the jiva.consciousness_It is
also known as karma.atma (the self that is caught in the wheel of action
and reaction).



जड.गतेर् अवलोकय शक्तताम्

jaDa.gate: avalokaya zaktatAm

निज.पद.स्मरणेन विनेह चित् ।

nija.pada.smaraNena vinA_iha cit |

व्रजति कष्तम् अधः पतनाय या

vrajati kaStam adha: patanAya yA

यद् अरघट्ट.घटी.घन.पीठवत् ॥६।३०।१०९॥

yad araghaTTa.ghaTI.ghana.pIThavat ||6|30|109||

.

jaDa.*inert/numb/dense*.gati.*path/way*.er avalokaya*.* zakta*.*tA.*ness*.m
nija*.natural/inborn*.pada*.**condition*.smaraNa*.*ena vinA iha.
*here.in.this.world* cit.*Consciousness/Everity* vrajati kaStam adhas*.down*
patana*.*Aya yA*.* yad.*what/which* araghaTTa.ghaTI.ghana.pITha.vat.*like*

.

*vlm.109_Look on the deplorable condition of intelect.chit; which having

forgotton its original state (of purity), is subjected to the impotent
Ignorence, which has been casting it to the miseries of degradation, as
they cast a backet in the well by a string, which lowers it lower and lower

till it sinks in the bottom of the pit_(This string araghatta is said to be

the action of human life, which the more it is lengthened, the more it

tends to our degradation, unless we prevent by our good action_So the

sruti! [Sanskrit: yathákárí yatháchárí tathá bhalati / sághukárí
sádhurbhabati / prápakárí papíbhavati / punyo bai punyema karmmana bhavati
/ pápah pápereti]

*sv.109 Behold the power of ignorance and inertia! Merely by the

forgetfulness of one's own true state, the consciousness undergoes great
troubles and sorrows and experiences pitiable downfall.

*FM6031*



DN6030 HOW CONSCIOUSNESS PROJECTS 2.AG14.16

सर्ग ६.३०

ईश्वर* उवाच ।

Izvara: uvAca |

एवम् सर्वम् इदम् विश्वम् परमात्मा_एव केवलम् ।

evam sarvam idam vizvam paramAtmA_eva kevalam |

ब्रह्मैव परमाकाशम् एष देवः परः स्मृतः ॥६।३०।१॥

brahmaiva paramAkAzam eSa* deva: para: smRta: ||6|30|1||

तद् एतत् पूजनम् श्रेयस् तस्मात् सर्वम् अवाप्यते ।

tat_etat pUjanam zreya:_tasmAt sarvam avApyate |

तद् एव सर्ग.भूः सर्वम् इदम् तस्मिन् व्यवस्थितम् ॥६।३०।२॥

tat_eva sarga.bhU: sarvam idam tasmin vyavasthita.m ||6|30|2||

अ.कृत्रिमम् अन्.आद्यन्तम् अद्वितीयम् अखण्डितम् ।

a.kRtrimam an.Adyantam a.dvitIyam a.khaNDita.m |

अबहिः साधन.असाध्यम् सुखम् तस्माद् अवाप्यते ॥६।३०।३॥

a.bahi: sAdhana.asAdhyam sukham tasmAt_avApyate ||6|30|3||

प्रबुद्धास् त्वम्, मुनि.श्रेष्ठ, तेन_इदम् तव कथ्यते ।

prabuddha:_tvam, muni.zreSTha, tena_idam tava kathyate |

न_अति.देव.अर्चने योग्यः पुष्प.धूप.चयो महान् ॥६।३०।४॥

na_ati.deva.arcane yogya: puSpa.dhUpa.caya:_mahAn ||6|30|4||

अ.व्युत्पन्न.धियो ये हि बाल.पेलव.चेतसः ।

a.vyutpanna.dhiya:_ye hi bAla.pelava.cetasa: |

कृत्रिम.अर्चामयम् तेषाम् देव.अर्चन.मुदाहृतम् ॥६।३०।५॥

kRtrima.arcAmayam teSAm deva.arcana.mudAh*Rta.m *||6|30|5||

शम.बोध.आद्य्.अभावे हि पुष्प.आद्यैर् वार्चयन्ति हि ।

zama.bodha.Adi=a.bhAve hi puSpa.Adyai:_vArcayanti hi |

मिथ्या_एव कल्पितैर् एवम् आकारे कल्पित.आत्मके ॥६।३०।६॥

mithyA_eva kalpitai:_evam AkAre kalpita.Atmake ||6|30|6||

स्व.संकल्प.कृतैः कृत्वा क्रमैर् अर्चनम् आदृताः ।

sva.saMkalpa.kRtai: kRtvA kramai:_arcanam AdRtA: |

बालाः संतोषम् आयान्ति पुष्प.धूप.लव.अर्चनैः ॥६।३०।७॥

bAlA: saMtoSam AyAnti puSpa.dhUpa.lava.arcanai: ||6|30|7||

स्व.संकल्प.कृतैर् अर्थैः कृत्वा देव.अर्चनम् मुधा ।

sva.saMkalpa.kRtai:_arthai: kRtvA deva.arcanam mudhA |

यतः कुतश्.चिन् मिथ्या.आत्म फल.मात्रम् नयन्ति ते ॥६।३०।८॥

yata: kuta:cit_mithyA.Atma phala.mAtram nayanti te ||6|30|8||

पुष्प.धूप=अर्चनम्, ब्रह्मन्, कल्पितम् बाल.बुद्धिषु ।

puSpa.dhUpa=arcanam, brahman, kalpita.m bAla.buddhiSu |

यत् स्याद् भवादृशाम् योग्यम् अर्चनम् तद्_वदाम्य्_अहम् ॥६।३०।९॥

yat syAt_bhavAdRzAm yogyam arcanam tat_vadAmi_aham ||6|30|9||

अस्मद्.आदिस् त्व्_असौ कश्चिद् देवो मति.मताम् वर ।

asmad.Adi:_tu_asau kazcit deva:_mati.matAm vara |

देवस् त्रिभुवन.आधारः परम.आत्मा_एव न_इतरत् ॥६।३०।१०॥

deva:_tribhuvana.AdhAra: parama.AtmA_eva na_itarat ||6|30|10||

शिवः सर्व.पद.अतीतः सर्व.संकल्पन.अतिगः ।

ziva: sarva.pada.atIta: sarva.saMkalpana.atiga: |

सर्व.संकल्प.वलितो न सर्वो न च सर्वकः ॥६।३०।११॥

sarva.saMkalpa.valita: na sarva: na ca sarvaka: ||6|30|11||

दिक्.काल.आद्य् अनवच्छिन्नः सर्व.आरम्भ.प्रकाश.कृत् ।

dik.kAla.Adi_anavacchinna: sarva.Arambha.prakAza.kRt |

चिन्मात्र.मूर्तिर् अमलो देव* इत्य् उच्यते मुने ॥६।३०।१२॥

cinmAtra.mUrti:_amala:_deva* iti_ucyate mune ||6|30|12||

संवित् सर्व.कल.अतीता सर्व.भाव.अन्तर.स्थिता ।

saMvit sarva.kala.atItA sarva.bhAva.antara.sthitA |

सर्व.सत्ता.प्रदा देवी सर्व.सत्ता.अपहारिणी ॥६।३०।१३॥

sarva.sattA.pradA devI sarva.sattA.apahAriNI ||6|30|13||

ब्रह्म ब्रह्मन् सद्.असतोः_मध्यम् तत्_देव उच्यते ।

brahma brahman sat.asato:_madhyam tat deva ucyate |

परमात्म.पराभिख्यम् तत्.सत्.ॐ इत्य् उदाहृतम् ॥६।३०।१४॥

paramAtma.parAbhikhyam tat.sat.OM iti_udAh*Rta.m *||6|30|14||

महासत्ता.स्वभावेन सर्वत्र समताम् गतम् ।

mahAsattA*SvenkabhAvena sarvatra samatAm gatam |

महाचिद् इति सम्प्रोक्तम् परमार्थ* इति श्रुतम् ॥६।३०।१५॥

mahAcit_iti samproktam paramArtha* iti zr*uta.m *||6|30|15||

स्थितम् सर्वत्र सर्वम् तु लतास्व्_अन्तर् यथा रसः ।

sthita.m sarvatra sarvam tu latAsu_antar yathA rasa: |

सत्तासामान्य.रूपेण महासत्ता.आत्मना_अपि च ॥६।३०।१६॥

sattAsAmAnya.rUpeNa mahAsattA.AtmanA_api ca ||6|30|16||

यच् चित्तत्वम् अरुन्धत्या यच् चित्तत्वम् तव अनघ ।

yat_cittatvam arundhatyA yat_cittatvam tava anagha |

यच् चित्तत्वम् च पर्वत्या यच् चित्तत्वगुणेषु च ॥६।३०।१७॥

yat_cittatvam ca parvatyA yat_cittatvam guNa.iSu ca ||6|30|17||

चित्तत्वम् यन् मम_इदम् च चित्तत्वम् यज् जगत्.त्रये ।

cittatvam yat_mama_idam ca cittatvam yat_jagat.traye |

तद् देव* इति तत्त्व.ज्ञा* विदुर् उत्तम.बुद्धयः ॥६।३०।१८॥

tat deva* iti tattva.jJA* vidu:_uttama.buddhaya: ||6|30|18||

पाद.पाण्य्.आदि.मानान्यो यो वा देवः प्रकल्प्यते ।

pAda.pANi.Adi.mAnAnya:_ya:_vA deva: prakalpyate |

संविन्मात्राद् ऋते, ब्रह्मन्, किम् सारः किल कथ्यताम् ॥६।३०।१९॥

saMvit.mAtrAt_Rte, brahman, kim sAra: kila kathyatAm ||6|30|19||

चिन्मात्रम् एव संसार.सारः सकल.सारताम् ।

cit.mAtram eva saMsAra.sAra: sakala.sAratAm |

गतः स* देवः सर्वो ऽहम् तस्मात् सर्वम् अवाप्यते ॥६।३०।२०॥

gata: sa* deva: sarva:_aham tasmAt sarvam avApyate ||6|30|20||

न स* दूरे स्थितो ब्रह्मन् न दुष्प्रापः स* कस्यचित् ।

na sa* dUre sthita:, brahman, na duSprApa: sa* kasyacit |

संस्थितः स* सदा देहे सर्वत्र_एव च खे तथा ॥६।३०।२१॥

saMsthita: sa* sadA dehe sarvatra_eva ca khe tathA ||6|30|21||

स* करोति स* च_अश्नाति स* बिभर्ति प्रयाति च ।

sa* karoti sa* ca_aznAti sa* bibharti prayAti ca |

स* निःश्वसिति संवेत्ता सो ऽङ्गान्य् अङ्गानि वेत्ति च ॥६।३०।२२॥

sa* ni:zvasiti saMvettA sa:_aGgAni_aGgAni vetti ca ||6|30|22||

सो ऽस्याम् विचित्र.चेष्टायाम् प्रकाशिन्याम् च तद् वशात् ।

sa:_asyAm vicitra.ceSTAyAm prakAzinyAm ca tat.vazAt |

तत्.स्वरूप.निबद्धायाम् पुर्याम् आस्ते मुनीश्वर ॥६।३०।२३॥

tat*SvenkarUpa.nibaddhAyAm puryAm Aste munIzvara ||6|30|23||

शरीर.आवसथायाम् च चलायाम् तत्.प्रसादतः ।

zarIra.AvasathAyAm ca calAyAm tat.prasAdata: |

सो ऽस्याम् गहन.कोशायाम् हृद्.गुहायाम् गुह.ईश्वरः ॥६।३०।२४॥

sa:_asyAm gahana.kozAyAm hRt.guhAyAm guha.Izvara: ||6|30|24||

मनःषष्ठ.इन्द्रिय.आचार.सत्ता.अतीत.अमल.आत्मनः ।

mana:SaSTha.indriya.AcAra.sattA.atIta.amala.Atmana: |

तस्य संव्यवहार.अर्थम् सम्ज्ञा चिद् इति कल्पिता ॥६।३०।२५॥

tasya saMvyavahAra.ar*tha.m *samjJA cit_iti kalpitA ||6|30|25||

स* ए* चिन्मयः सूक्ष्मः सर्व.व्यापी निरञ्जनः ।

sa* eSa* cit.maya: sUkSma: sarva.vyApI niraJjana: |

इमम् भास्वरम् आभासम् करोति न करोति च ॥६।३०।२६॥

imam bhAsvaram AbhAsam karoti na karoti ca ||6|30|26||

सा चिद् अत्यन्त.विमला जगद्.अर्थम् जगत्.क्रियाम् ।

sA cit_atyanta.vimalA jagat.ar*tha.m *jagat.kriyAm |

इमाम् रञ्जयति, प्राज्ञ, रसेना_इव मधुर् लताम् ॥६।३०।२७॥

imAm raJjayati, prAjJa, rasenA_iva madhu:_latAm ||6|30|27||

चारवो ये चमत्काराश् चितश् चिति यथास्थितम् ।

cArava:_ye camatkArA:_cita:_citi yathAsthita.m |

चमत्.कुर्वन्ति किल ते तेन केचिन् नभो.ऽभिधा: ॥६।३०।२८॥

camat.kurvanti kila te tena kecit_nabha:.abhidhA: ||6|30|28||

केचिज् जीव.अभिधानश् च केचिच् चित्त.अभिधानकाः ।

kecit_jIva.abhidhAnA:_ca kecit_citta.abhidhAnakA: |

केचित् कलाभिधानश् च केचिद् देश.अभिधानकाः ॥६।३०।२९॥

kecit kalAbhidhAnA:_ca kecit deza.abhidhAnakA: ||6|30|29||

केचित् क्रिया_अभिधानश् च केचिद् द्रव्य.अभिधानकः ।

kecit kriyA_abhidhAna:_ca kecit dravya.abhidhAnaka: |

केचिद् भाव.विकार.आदि.जात्य.उचित.अभिधानकाः ॥६।३०।३०॥

keciद् bhAva.vikAra.Adi.jAtya.ucita.abhidhAnakA: ||6|30|30||

प्रकाश.अभिधानाः केचित् केचित् शैल.तमो.ऽभिधाः ।

prakAza.abhidhAnA: kecit kecit zaila.tama:.abhidhA: |

अर्क.इन्द्र.आद्य्_अभिधाः केचित् केचित् यक्ष.अभिधानकाः ॥६।३०।३१॥

arka.indra.Adi_abhidhA: kecit kecit yakSa.abhidhAnakA: ||6|30|31||

निरिच्छ.स्व.स्वभावेन वसन्तेन यथा_अङ्कुरः ।

nir.iccha*Svenka*SvenkabhAvena vasantena yathA_aGkura: |

तन्यते तद्वद् एव_इयम् जगल्.लक्ष्मीश् चिद्.आत्मना ॥६।३०।३२॥

tanyate tadvat_eva_iyam jagat.lakSmI:_cid.AtmanA ||6|30|32||

चिद् एव_असु समग्रासु सर्व.दैव.ऐकिका_एव हि ।

cit_eva_asu samagrAsu sarva.daiva.aikikA_eva hi |

त्रैलोक्य.अम्भोधि.संस्थासु शरीर.जल.जालिका ॥६।३०।३३॥

trailokya.ambhodhi.saMsthAsu zarIra.jala.jAlikA ||6|30|33||

शरीर.पङ्कज.भ्रान्त.मनो.भ्रमर.सम्भृताम् ।

zarIra.paGkaja.bhrAnta.mana:.bhramara.sambhRtAm |

आस्वादयति संकल्प.मधु.सत्ताम् चिद्.ईश्वरी ॥६।३०।३४॥

AsvAdayati saMkalpa.madhu.sattAm cit.IzvarI ||6|30|34||

स.सुर.असुर.गन्धर्वम् स.शैल.अर्णवकम् जगत् ।

sa.sura.asura.gandharvam sa.zaila.arNav*aka.m *jagat |

चिति स्थितम् प्रवहति जल.आवर्ते जलम् यथा ॥६।३०।३५॥

citi sthita.m pravahati jala.Avarte jalam yathA ||6|30|35||

स.सुर.असुर.गन्धर्वम् स.शैल.अर्णवकम् जगत् ।

चिति स्थितम् प्रवहति जल.आवर्ते जलम् यथा ॥६।३०।३५॥

बन्ध.चित्त.मय.आचार.चारु.चञ्चुर.चक्रिकम् ।

संसार.चक्रम् चित्.चक्रे भ्राम्यति भ्रम.भाजनम् ॥६।३०।३६॥

चिच् चतुर्.भुज.रूपेण जघान.असुर.मण्डलम् ।

cit_catur.bhuja.rUpeNa jaghAna.asura.maNDalam |

कालो जलद.खण्डेन स.आयुधेन यथा_आतपम् ॥६।३०।३७॥

kAla: jalada.khaNDena sa.Ayudhena yathA_Atapam ||6|30|37||

चित् त्रि.नेत्रतया, ब्रह्मन्, वृष.शीत.अंशु.चिह्नया ।

cit tri.netratayA, brahman, vRSa.zIta.aMzu.cihnayA |

गौरी.कमलिनी.वक्र.पद्म.षट्पदताम् गता ॥६।३०।३८॥

gaurI.kamalinI.vakra.padma.SaTpadatAm gatA ||6|30|38||

विष्णो: पद्म.आलिताम् एत्य चिद्.ध्यान.आधीन.मानसा ।

viSNo: padma.AlitAm etya cit.dhyAna.AdhIna.mAnasA |

त्रयी नलिन्या: सरसीम् धत्ते पैतामहीम् स्थितिम् ॥६।३०।३९॥

trayI nalinyA: sarasIm dhatte paitAmahIm sthitim ||6|30|39||

चितो ब्रह्मन् विचित्राणि शरीराणि_इह भूरिशः ।

cita:, brahman, vicitrANi zarIrANi_iha bhUriza: |

पत्राणि_इव तरोर् हेम्नि केयुर.आदि.क्रिया_इव च ॥६।३०।४०॥

patrANi_iva taro:_hemni keyura.Adi.kriyA_iva ca ||6|30|40||

चित् समस्त.सुर.अनीक.परिचन्दित.पादया ।

cit samasta.sura.anIka.paricandita.pAdayA |

त्रैलोक्य.चूडामणिताम् धत्ते वासव.लीलया ॥६।३०।४१॥

trailokya.cUDAmaNitAm dhatte vAsava.lIlayA ||6|30|41||

चित् सु.भास्वरताम् एत्य त्रैलोक्य.उदर.डम्बरे ।

cit su.bhAsvaratAm etya trailokya.udara.Dambare |

पतत्य्_उदेति संयाति स्वात्मny_एव_अब्धि.वारिवत् ॥६।३०।४२॥

patati_udeti saMyAti svAtmani_eva_abdhi.vArivat ||6|30|42||

चिच्.चन्द्रिका चतुर्दिक्षु* अवभासम् वितन्वती ।

cit.candrikA catu:dikSu* avabhAsam vitanvatI |

विकासयति निःशेष.भूत.सत्ता.कुमुद्वतीम् ॥६।३०।४३॥

vikAsayati ni:zeSa.bhUta.sattA.kumudvatIm ||6|30|43||

चिद्.दर्पण.महालक्ष्मीर् त्रिजगत्.प्रतिबिम्बितम् ।

cit.darpaNa.mahAlakSmI:_trijagat.pratibimbita.m |

गृह्नात्य्_अनुग्रहेण_अन्तः स्व.गर्भम् इव गर्भिणी ॥६।३०।४४॥

gRhnAti_anugraheNa_anta: sva.garbham iva garbhiNI ||6|30|44||

चिच् चतुर्दश.भूतानाम् मण्डलानि महान्ति च ।

cit_caturdaza.bhUtAnAm maNDalAni mahAnti ca |

भूती.करोति वारि.श्रीः समुद्र.स्वम् इव_अम्बुधिः ॥६।३०।४५॥

bhUtI.karoti vAri.zrI: samudra*Svenkam iva_ambudhi: ||6|30|45||

विचित्र.आलोक.कुसुमा घन.संकल्प.पाल्लवा ।

vicitra.Aloka.kusumA ghana.saMkalpa.pAllavA |

व्योम.केदारिक.आरूढा सत्ता_ओघ.फल.शालिनी ॥६।३०।४६॥

vyoma.kedArika.ArUDhA sattA_ogha.phala.zAlinI ||6|30|46||

जीव.जाल.रजः पुञ्ज.वासना.रस.रञ्जिता ।

jIva.jAla.raja: puJja.vAsanA.rasa.raJjitA |

संवेदन.त्वग्.वलिता चित्त.ईहा.कलिक.आकुला ॥६।३०।४७॥

saMvedana.tvak*valitA citta.IhA.kalika.AkulA ||6|30|47||

अतीत.असंख्य.त्रिजगत्.केसर.उज्ज्वल.रूपिणी ।

atIta.asaMkhya.trijagat.kesara.ujjvala.rUpiNI |

अनारत.स्पन्द.महाविलास.उल्लास.हासिनी ॥६।३०।४८॥

anArata.spanda.mahAvilAsa.ullAsa.hAsinI ||6|30|48||

सर्वर्तु.पर्व.परुषा जड.शैल.आदि.गुल्मका ।

sarva.Rtu.parva.paruSA jaDa.zaila.Adi.gulmakA |

विग्रह.ग्रन्थि.वलिता मूल.अग्र.परिवर्तिता ॥६।३०।४९॥

vigraha.granthi.valitA mUla.agra.parivartitA ||6|30|49||

चिल्.लता_इयम् विकसिता पेलवम् सद्.असद् वपुः ।

cit.latA_iyam vikasitA pelavam sat.asat*vapu: |

विचित्रम् दृश्य.कुसुमम् परामर्श.असहम् बहु ॥६।३०।५०॥

vicitram dRzya.kusumam parAmarza.asaham bahu ||6|30|50||

अनया_इह हि सर्वत्र *च्छाया.अच्छम् इव जन्यते ।

anayA_iha hi sarvatra_*chAyA.accham iva janyate |

मन्यते तन्यते वस्तु गीयते क्रियते ऽपि च ॥६।३०।५१॥

manyate tanyate vastu gIyate kriyate_api ca ||6|30|51||

महाचिता_अनया नित्यम् भासन्ते भास्कर.आदयः ।

mahAcitA_anayA nityam bhAsante bhAskara.Adaya: |

देहाः स्वदन्ते च मिथस् तत्.सच्.चिज्.जड.विभ्रमैः ॥६।३०।५२॥

dehA: svadante ca mitha:_tat.sat.cit.jaDa.vibhramai: ||6|30|52||

चिता च_आवर्त.वर्तिन्या सिद्धान्य्_एव प्रनृत्यति ।

citA ca_Avarta.vartinyA siddhAni_eva pranRtyati |

जगज्.जाल.रजो.लेखा तत् सत्ता दृश्य.देहिनी ॥६।३०।५३॥

jagat.jAla.raja:.lekhA tat sattA dRzya.dehinI ||6|30|53||

चित् सर्वम् जगद्.आरम्भम् इमम् प्रकटयत्य्_अलम् ।

cit sarvam jagat.Arambham imam prakaTayati_alam |

त्रैलोक्य.दीपक.शिखा.दीपो वर्णा.श्रियम् यथा ॥६।३०।५४॥

trailokya.dIpaka.zikhA.dIpa:_varNA.zriyam yathA ||6|30|54||

चिच्.चन्द्र.बिम्बे विमले शशवत् प्राप्य संगमम् ।

cit.candra.bimbe vimale zazavat prApya saMgamam |

सर्वत्र लक्ष्यताम् एति पदार्थ.श्रीर् जगत्.गता ॥६।३०।५५॥

sarvatra lakSyatAm eti padArtha.zrI:_jagat.gatA ||6|30|55||

चिद्.रसायन.सेकेन पदार्थ.पटल.अवली ।

cit.rasAyana.sekena padArtha.paTala.AvalI |

रूपम् एति फलम् चैव प्रावृट्.सिक्ता_इव सल्.लता ॥६।३०।५६॥

rUpam eti phalam caiva prAvRT.siktA_iva sat.latA ||6|30|56||

चिच्.छायया_एव सर्वस्य जाड्यम् सम्यग्_उदेति च ।

cit.chAyayA_eva sarvasya jADyam samyak_udeti ca |

सर्वस्य_अस्य शरीरस्य गृहस्य_इव तमस् त्व्_इह ॥६।३०।५७॥

sarvasya_asya zarIrasya gRhasya_iva tama:_tu_iha ||6|30|57||

चिच्.चमत्कृतयो देहे न भवेयुर् इमा* यदि ।

cit.camatkRtaya:_dehe na bhaveyu:_imA* yadi |

त्रैलोक्य.देहास् त्यक्त्वा_एते न स्पृशेयुः किल_आकृतिम् ॥६।३०।५८॥

trailokya.dehA:_tyaktvA_ete na spRzeyu: kila_AkRtim ||6|30|58||

चिद्.आकाश.प्रकाशे ऽस्मिन् संकल्प.शिशु.धारिणी ।

cid.AkAza.prakAze_asmin saMkalpa.zizu.dhAriNI |

क्रियाकुल.वधूर् देह.गृहे स्फुरति चञ्चला ॥६।३०।५९॥

kriyAkula.vadhU:_deha.gRhe sphurati caJcalA ||6|30|59||

चिद्.आलोकम् विना कस्य रसना.अग्रे स्फुरन्न्_अपि ।

cid.Alokam vinA kasya rasanA.agre sphuran_api |

कथम् कदा प्रकटताम् एति दृष्टः क्व वा रसः ॥६।३०।६०॥

*katham *kadA prakaTatAm eti dRSTa: kva vA rasa: ||6|30|60||

शृण्व्_अङ्ग स्वाङ्ग.शाखे ऽपि कुन्तल.आलि.लतो ऽप्य्_अलम् ।

zRNu_aGga svAGga.zAkhe_api kuntala.Ali.lata:_api_alam |

चिन्.मज्जनम् विना देह.वृक्षः क* इव राजते ॥६।३०।६१॥

cit.majjanam vinA deha.vRkSa: ka* iva rAjate ||6|30|61||

वर्धते विलुठत्यति चिच् चराचर.कारिणी ।

vardhate viluThatyati cit_carAcara.kAriNI |

चिद् एव_अस्ति_इतरन्_न_अस्ति चिन्मात्रम् इदम् उत्थितम् ॥६।३०।६२॥

cit_eva_asti_itaran_na_asti cit.mAtram idam utthita.m ||6|30|62||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य्_उक्तवांस् तदा त्र्य्.अक्षः सुधा.अंशु.स्वच्छया गिरा ।

iti_uktavAn* tadA tri.akSa: sudhA.aMzu*SvenkacchayA girA |

पुनः पृष्टो मया, राम, सुध.अंशु.स्वच्छया गिरा ॥६।३०।६३॥

puna: pRSTa:_mayA, rAma, sudha.aMzu*SvenkacchayA girA ||6|30|63||

यदि सर्व.गता, देव, चिद् अस्त्य्_एका तदात्मकः ।

yadi sarva.gatA, deva, cit_asti_ekA tadAtmaka: |

तद् अयम् च_अवनि.स्फार.मय.अन्धा_इव न चेतति ॥६।३०।६४॥

tat_ayam ca_avani.sphAra.maya.andhA_iva na cetati ||6|30|64||

अयम् चित्त्वान् पुरा भूत्वा चिद्*धीनः सम्प्रति स्थितः ।

ayam cittvAn purA bhUtvA cit*hIna: samprati sthita: |

इति_इयम् कल्पना लोके प्रत्यक्ष.अनुभवा कथम् ॥६।३०।६५॥

iti_iyam kalpanA loke pratyakSa.anubhavA* katham *||6|30|65||

ईश्वर* उवाच ।

Izvara: uvAca |

श्र्ण्व्_एतद् अखिलम् ब्रह्मन् यदा पृष्टम् वदामि ते ।

zrNu_etat_akhilam brahman yadA pRSTam vadAmi te |

महानयम् त्वया प्रश्न: कृतो ब्रह्म.विदाम् वर ॥६।३०।६६॥

mahAnayam tvayA prazna: kRta:_brahma.vidAm vara ||6|30|66||

चिद् अस्ति हि शरीरा_इह सर्व.भूत.मय=आत्मिका ।

cit_asti hi zarIrA_iha sarva.bhUta.maya=AtmikA |

चल.उन्मुख.आत्मिका_एका तु निर्विकल्पा परा स्मृता ॥६।३०।६७॥

cala.unmukha.AtmikA_ekA tu nirvikalpA parA smRtA ||6|30|67||

संकल्प.बुद्धा सा_एव_अन्तः स्वयम् अन्या_इव संस्थिता ।

saMkalpa.buddhA sA_eva_anta: svayam anyA_iva saMsthitA |

संकल्पित.इतर.वरा दौःशील्यम् स्त्री यथा गता ॥६।३०।६८॥

saMkalpita.itara.varA dau:zIlyam strI yathA gatA ||6|30|68||

स* एव हि पुमान् कोपाद् यथा_इह_अन्य* इव क्षणात् ।

sa* eva hi pumAn kopAt yathA_iha_anya* iva kSaNAt |

भवत्य्_एवम् विकल्प.अङ्का चित्.स्वरूप.अन्यताम् गता ॥६।३०।६९॥

bhavati_evam vikalpa.aGkA cit*SvenkarUpa.anyatAm gatA ||6|30|69||

विकल्प.कल्पिता ब्रह्मंश्*चित्.स्वरूप.परिच्युता ।

vikalpa.kalpitA brahman_cit*SvenkarUpa.paricyutA |

जाड्यम् क्रमाद् भावयन्ती प्रयाति कलना.पदम् ॥६।३०।७०॥

jADyam kramAt_bhAvayantI prayAti kalanA.pada.m ||6|30|70||

चित् स्वयम् चेत्यताम् एति स.आकाश.परम.अणुताम् ।

cit svayam cetyatAm eti sa.AkAza.parama.aNutAm |

शब्द.बीज.आत्मिकाम् पश्चाद् वात.तन्मात्र.गामिनी ॥६।३०।७१॥

zabda.bIja.AtmikAm pazcAt_vAta.tanmAtra.gAminI ||6|30|71||

देश.काल.विभागान्ता तन्मात्र.वलिता क्रमात् ।

deza.kAla.vibhAgAntA tanmAtra.valitA kramAt |

जीवो भूत्वा भवत्य्_आशु बुद्धिः पश्चाद् अहम् मनः ॥६।३०।७२॥

jIva:_bhUtvA bhavati_Azu buddhi: pazcAt_aham mana: ||6|30|72||

मनस् त्वम् समुपायाता संसारम् अवलम्बते ।

mana:_tvam samupAyAtA saMsAram avalambate |

"चण्डालो ऽस्मि" इति मननाच् चण्डालत्वम् इव द्विजः ॥६।३०।७३॥

"caNDAla:_asmi"_iti mananAt_caNDAlatvam iva dvija: ||6|30|73||

संकल्पिता_अप्रबोधेन जाड्य.अविश्व.प्रबोधिनी ।

saMkalpitA_a.prabodhena jADya.avizva.prabodhinI |

शबलम् रूपम् आसाद्य संकल्पाद् यात्य्_अनारतम् ॥६।३०।७४॥

zabalam rUpam AsAdya saMkalpAt_yAti_anAratam ||6|30|74||

अनन्त.संकल्प.मयी जाड्य.संकल्प.पीवरा ।

ananta.saMkalpa.mayI jADya.saMkalpa.pIvarA |

चिज्_जाड्यान् मोदम् आयाति पयः पाषाणताम् इव ॥६।३०।७५॥

cit_jADyAn moda.m AyAti paya: pASANatAm iva ||6|30|75||

ततश् चित्तम् मनो.मोहो माया_इति विहित.अभिधा ।

tata:_cittam mana:.moha:_mAyA_iti vihita.abhidhA |

जाड्यम् निपुणम् आश्रित्य संसारे जायते मुने ॥६।३०।७६॥

jADyam nipuNam Azritya saMsAre jAyate mune ||6|30|76||

मोह.मान्द्यम् उपायाता तृष्णा.निगड.पीडिता ।

moha.mAndyam upAyAtA tRSNA.nigaDa.pIDitA |

ताम.क्रोध.भय.उपेता भाव.अभाव.अतिपातिनी ॥६।३०।७७॥

tAma.krodha.bhaya.upetA bhAva.abhAva.atipAtinI ||6|30|77||

त्यक्त.अनन्त.निज.आभोगा व्यवच्छेद् अविकारिणी ।

tyakta.ananta.nija.AbhogA vyavacchet_avikAriNI |

दुःख.दाव.अनलातप्ता शोकाशिव.कृश.आशया ॥६।३०।७८॥

du:kha.dAva.analAtaptA zokAziva.kRza.AzayA ||6|30|78||

इयम् अस्मि_इति भावेन शून्येन विकली.कृता ।

iyam asmi_iti bhAvena zUnyena vikalI.kRtA |

देह.मात्र.गृहीत.आस्था परम् दैन्यम् उपागता ॥६।३०।७९॥

deha.mAtra.gRhIta.AsthA param dai*nya.m *upAgatA ||6|30|79||

मग्ना मोह.मग्न.अपङ्के जीर्णा_इव वन.दन्तिनी ।

magnA moha.magna.apaGke jIrNA_iva vana.dantinI |

भाव.अभावालता.दोला परिलोल.शरीरका ॥६।३०।८०॥

bhAva.abhAvAlatA.dolA parilola.zarIrakA ||6|30|80||

असारापार.संसार.विकार.व्यवहारिणी ।

asArApAra.saMsAra.vikAra.vyavahAriNI |

तापोऽपतप्त.हृदया राग.तेजोऽनुरञ्जिता ॥६।३०।८१॥

tApa:.apatapta.hRdayA rAga.teja:.anuraJjitA ||6|30|81||

निज.यूथ.परिभ्रष्टा मृगी_इव_अवशताम् गता ।

nija.yUtha.paribhraSTA mRgI_iva_avazatAm gatA |

आविर्.भाव.उदित.आकारा तिरोभावे ऽस्तम् आगता ॥६।३०।८२॥

Avir.bhAva.udita.AkArA tirobhAve_astam AgatA ||6|30|82||

स्व.संकल्प.उपयातासु भीता सम्भ्रम.दृष्टिषु ।

sva.saMkalpa.upayAtAsu bhItA sambhrama.dRSTiSu |

पलायते वा_अप्य्_अन्यासु वेतालेष्व्_इव बालिका ॥६।३०।८३॥

palAyate vA_api_anyAsu vetAleSu_iva bAlikA ||6|30|83||

उष्ट्री_इव मधुरम् बिन्दुम् वाञ्छते भावितम् सुखम् ।

uSTrI_iva madhuram bindum vAJchate bhAvita.m sukham |

अवान्तर.परिभ्रष्टा दोषाद् दोषम् पतत्य्_अधः ॥६।३०।८४॥

avAntara.paribhraSTA doSAt doSam patati_adha: ||6|30|84||

परम् वैषम्यम् आयाति संकटात् संकटम् गता ।

param vaiSamyam AyAti saMkaTAt saMkaTam gatA |

दुःख.अदुःखम् निपतिता विपदो विपदि स्थिता ॥६।३०।८५॥

du:kha.adu:kham nipatitA vipada:_vipadi sthitA ||6|30|85||

नाना.अनर्थ.गण.उपेता चेष्टापर.वश.आशया ।

nAnA.anartha.gaNa.upetA ceSTApara.vaza.AzayA |

कष्टात् कष्टम् अनुप्राप्ता परिताप.अनुतापिनी ॥६।३०।८६॥

kaSTAt kaSTam anuprAptA paritApa.anutApinI ||6|30|86||

क्रमाद् आबद्ध.वैदग्ध्याद् वैदग्ध्य.अङ्गम् उपागता ।

kramAt_Abaddha.vaidagdhyAt_vaidagdhya.aGgam upAgatA |

विचित्र.बन्ध.निर्माण.पराक्रम.पदम् गता ॥६।३०।८७॥

vicitra.bandha.nirmANa.parAkrama.pada.m gatA ||6|30|87||

सर्वतः शङ्कते भीता प्रान.अत्ययम् उपागता ।

sarvata: zaGkate bhItA prAna.atyayam upAgatA |

क्षीण.तोया_इव शफरी विवर्तन.परायणा ॥६।३०।८८॥

kSINa.toyA_iva zapharI vivartana.parAyaNA ||6|30|88||

बाल्ये विवश.सर्व.अर्था यौवने चिन्तया वृता ।

bAlye vivaza.sarva.arthA yauvane cintayA vRtA |

वार्धके ऽप्य्_अतिदुःखताम् मृता कर्म वशी.कृता ॥६।३०।८९॥

vArdhake_api_ati.du:khatAm mRtA karma vazI.kRtA ||6|30|89||

जायते स्वर्ग.नगरे नागी पाताल.कोटरे ।

jAyate svarga.nagare nAgI pAtAla.koTare |

आसुरी द्वैत्य.विचारे नर.स्त्री कुल.पर्वते ॥६।३०।९०॥

AsurI dvaitya.vicAre nara.strI kula.parvate ||6|30|90||

राक्षसी राक्षस.आधारे वानरी वन.कोटरे ।

rAkSasI rAkSasa.AdhAre vAnarI vana.koTare |

सिंही गिरि.इन्द्र.शिखरे किन्नरी कुल.पर्वते ॥६।३०।९१॥

siMhI giri.indra.zikhare kinnarI kula.parvate ||6|30|91||

विद्याधरी देव.गिरौ व्याली च वन.गर्तके ।

vidyAdharI deva.girau vyAlI ca vana.gartake |

लता तरौ खगी नीडे वीरुत्.सनौ वने मृगी ॥६।३०।९२॥

latA tarau khagI nIDe vIrut.sanau vane mRgI ||6|30|92||

शेते नारायणो ऽम्भोधौ ध्यानी ब्रह्म.पुरे ऽब्जजः ।

zete nArAyaNa:_ambhodhau dhyAnI brahma.pure_abjaja: |

कान्त.आगतो हरः शैले स्वर्गे सुर.वरो हरिः ॥६।३०।९३॥

kAnta.Agata:_hara: zaile svarge sura.vara:_hari: ||6|30|93||

दिनम् करोति तीक्ष्ण.अंशुर् वर्षत्य्_अम्बु.धरो जलम् ।

dinam karoti tIkSNa.aMzu: varSati_ambu.dhara:_jalam |

करोति श्वसनम् संवित्.स.पर्वत.महा.उदधिम् ॥६।३०।९४॥

karoti zvasanam saMvit.sa.parvata.mahA.udadhim ||6|30|94||

ऋतु.चक्रम् प्रवहति सहसा काल.मण्डलम् ।

Rtu.cakram pravahati sahasA kAla.maNDalam |

दिन.रात्रितया_उपैति तेजस् तिमिरताम् क्रमात् ॥६।३०।९५॥

dina.rAtritayA_upaiti teja:_timiratAm kramAt ||6|30|95||

क्वचिद् बीज.रस.उल्लासात् क्वचित् पाषाण.मौनिनी ।

kvacit bIja.rasa.ullAsAt kvacit pASANa.mauninI |

क्वचिन् नदी रसवती क्वचित् कुमुद.विस्तृतिः ॥६।३०।९६॥

kvacit nadI rasavatI kvacit kumuda.vistRti: ||6|30|96||

क्वचित् फलावली.पाकैः क्वचित् काष्ठ.अनल.आदिभिः ।

kvacit phalAvalI.pAkai: kvacit kASTha.anala.Adibhi: |

क्वचिच्*छैत्य.हिम.द्वारि क्वचित् ख.आदि न किम्चन ॥६।३०।९७॥

kvacit*zaitya.hima.dvAri kvacit kha.Adi na kiMcana ||6|30|97||

क्वचिद् उज्ज्वलित.आकारा क्वचित् कष्ठा शिला क्वचित् ।

kvacit_ujjvalita.AkArA kvacit kaSThA zilA kvacit |

क्वचिन् नीला_अथ हरिता क्वचिद् अग्निः क्वचिन् मही ॥६।३०।९८॥

kvacit_nIlA_atha haritA kvacit_agni: kvacit_mahI ||6|30|98||

सर्व.आत्मत्वात् सर्व.गत्वात् सर्व.शक्तित्व.योगतः ।

sarva.AtmatvAt sarva.gatvAt sarva.zaktitva.yogata: |

सर्वत्वाद्_एवम्.रूपा_एव खाद् अप्य्_अच्छा_एव सा परा ॥६।३०।९९॥

sarvatvAt_evam.rUpA_eva khAt_api_acchA_eva sA parA ||6|30|99||

चिच्_चिनोति यथा_आत्मानम् येन यत्र यदा यदा ।

cit_cinoti yathA_AtmAnam yena yatra yadA yadA |

तत् तथा_अनुभवत्य्_अम्बु स्पन्दाद् वीच्य्.आदिताम् यथा ॥६।३०।१००॥

tat tathA_anubhavati_ambu spandAt_vIci.AditAm yathA ||6|30|100||

हंसी क्रौञ्ची बकी काकी सारसी तुरगी वृक्षी ।

haMsI krauJcI bakI kAkI sArasI turagI vRkSI |

बकी बलाका हरिणी वानरी किन्नरी शुनी ॥६।३०।१०१॥

bakI balAkA hariNI vAnarI kinnarI zunI ||6|30|101||

वटिका पिङ्गली शाली मक्षिका भ्रमरी शुकी ।

vaTikA piGgalI zAlI makSikA bhramarI zukI |

धीः श्रीर् ह्रीः प्रीति* रतिश् च शम्बरी शर्वरी शशी ॥६।३०।१०२॥

dhI: zrI:_hrI: prIti* rati:_ca zambarI zarvarI zazI ||6|30|102||

एतास्व्_अन्यासु च_अन्यासु परिभ्रमति योनिषु ।

etAsu_anyAsu ca_anyAsu paribhramati yoniSu |

विवर्तमान.संसारे जल.आवर्ते तृणम् यथा ॥६।३०।१०३॥

vivartamAna.saMsAre jala.Avarte tRNam yathA ||6|30|103||

विभेत्य्_अथ स्व.संकल्पात् स्व.शब्दाद् इव गर्दभी ।

vibheti_atha sva.saMkalpAt sva.zabdAt_iva gardabhI |

नानया सदृग्.अन्या_अस्ति मुग्धा बाला चला_अबला ॥६।३०।१०४॥

nAnayA sadRk.anyA_asti mugdhA bAlA calA_abalA ||6|30|104||

एषा सा कथिता तुभ्यम् जीव.शक्तिर् क्तिः_महामुने ।

eSA sA kathitA tubhyam jIva.zakti:_mahAmune |

प्राकृत.आचार.विवशा वराकी पशु.धर्मिणी ॥६।३०।१०५॥

prAkRta.AcAra.vivazA varAkI pazu.dharmiNI ||6|30|105||

कर्म_आत्मा_इत्य्_अभिधाम् प्राप्ता शोच्या_अस्य परमात्मनः ।

karma_AtmA_iti_abhidhAm prAptA zocyA_asya paramAtmana: |

अनन्तम् दुःख.बहुलम् स्वयम् विभ्रमम् आश्रिता ॥६।३०।१०६॥

anantam du:kha.bahulam svayam vibhramam AzritA ||6|30|106||

असद्_एव_अनया_आक्रान्तम् विनाशि सहजम् मलम् ।

asat_eva_anayA_AkrAntam vinAzi sahajam malam |

तण्डुलेन इव कञ्चूकम् अनन्यया_अव्यवस्थितम् ॥६।३०।१०७॥

taNDulena_iva kaJcUkam ananyayA_avyavasthita.m ||6|30|107||

अनन्त.विभव.भ्रष्टा दौर्भाग्य.परितापिनी ।

ananta.vibhava.bhraSTA daurbhAgya.paritApinI |

शोचन्ती प्राप्य जीवत्वम् भर्तृ.हिना_इव नायिका ॥६।३०।१०८॥

zocantI prApya jIvatvam bhartR.hinA_iva nAyikA ||6|30|108||

जड.गतेर् अवलोकय शक्तताम्

jaDa.gate: avalokaya zaktatAm

निज.पद.स्मरणेन विनेह चित् ।

nija.pada.smaraNena vinA_iha cit |

व्रजति कष्तम् अधः पतनाय या

vrajati kaStam adha: patanAya yA

यद् अरघट्ट.घटी.घन.पीठवत् ॥६।३०।१०९॥

yad araghaTTa.ghaTI.ghana.pIThavat ||6|30|109||

॥




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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Wed, Aug 16, 2017 at 8:56 PM jivadas <das....@gmail.com> wrote:

> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
> fm6030 2.ag14-16 How Consciousness Projects .z109
>
>
> https://www.dropbox.com/s/67ss4q3ta0g1wjg/fm6030%202.ag14...16%20How%20Consciousness%20Projects%20.z109.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *How Consciousness Projects*
>
>
>
> *Ishvara said—*
>
> *\*

>
> एवम् सर्वम् इदम् विश्वम् परमात्मैव केवलम् ।
>
> evam sarvam idam vizvam paramAtmA.eva kevalam |
>
> ब्रह्मैव परमाकाशम् एष देव: पर: स्मृत: ॥१॥
>
> brahmÂiva paramAkAzam eSa_ deva: para: smRta: ||1||
>
> .
>

> *so *
>
> *this entire universe is Absolutely Self*
>
> *only the brahman.Immensity *
>
> *•*
>
> *Absolute AkAsha.Space*
>
> *:*
>
> *this *
>
> *is the God considered.to.be <http://considered.to.be> "foremost"*
>
> *.*

>
> * brahmÂiva = the God brahmA o&r the Immense brahma eva
>
> ~sv.1-3 The LORD continued: The worship of that Lord is true worship and
> by that worship one attains everything. He is undivided and indivisible,
> non-dual and not fashioned or created by activity...
>
>
>
> 02 Ø
>
> तद् एतत् पूजनम् श्रेयस् तस्मात् सर्वम् अवाप्यते ।
>
> tat etat pUjanam zreyas tasmAt sarvam avApyate |
>
> तद् एव सर्ग-भू: सर्वम् इदम् तस्मिन् व्यवस्थितम् ॥२॥
>
> tat eva sarga-bhU: sarvam idam tasmin vyavasthitam ||02||
>
> .
>

> *this That *
>
> *is to be worshipped*
>
> *. *
>
> *this blessing is from That*
>
> *: *
>
> *all things have come from that Creation-ground*
>
> *. *
>
> *all this is manifest in That*
>
> *. *
>
> *tad etat pUjana-m – This That is to be revered* - x = *zreyas tasmAt –
> blessing from That* - x = *sarvam avApyate – all is gotten* - x = *tad
> eva sarga-bhU: – That only is the Creation-ground* - x = *sarvam idam
> tasmin vyavasthitam – all this in That is manifest* - x = *

>
> ~vlm.2. Therefore, its worship is of the greatest good and confers all
> blessings to men. It is the source of creation. All this world is situated
> on it.
>
>
>

> 03 *Ø*

>
> अकृत्रिमम् अनाद्यन्तम् अद्वितीयम् अखण्डितम् ।
>
> akRtrimam anAdyantam advitIyam akhaNDitam |
>
> अबहि: साधन-असाध्यम् सुखम् तस्माद् अवाप्यते ॥०३॥
>
> abahi: sAdhana-asAdhyam sukham tasmAd avApyate ||03||
>
> .
>

> *spontaneous and unbounded,*
>
> *nonDual, non-particulate,*
>
> *devoid of externality,*
>
> *and not susceptible of proof—*
>
> *that is the joy that's to be had.*

>
> अकृत्रिम-म् – natural/spontaneous =
>
> अनाद्यन्त-म् – unbounded =
>
> अद्वितीय-म् – nonDual =
>
> अखण्डितम् – unbroken/non-particulate =
>
> अबहिः – without externality =
>
> साधन-असाध्यं – incapable of proof =
>
> सुखं तस्माद् अवाप्यते – the joy fromThat/therefore is to be gotten. -3-
>
> ~vlm.3 It is unmade and uncreated, without beginning or end. It is
> boundless and without a second. It is to be served without external
> service, and all joy is obtained thereby.
>
>
>
> प्रबुद्धस् त्वम् मुनि-श्रेष्ठ तेन.इदम् तव कथ्यते ।
>
> prabuddhas_tvam muni-zreSTha tena_idam tava kathyate |
>
> न.अति-देवार्चने योग्य: पुष्प-धूप-चयो महान् ॥४॥
>
> na.ati-devArcane yogya: puSpa-dhUpa-cayo mahAn ||04
>
> ||
>

> *you are awakened, best of munis*
>
> *and now I have this to say to you:*
>
> *all this worship of Gods is not fitting*
>
> *—*
>
> *these heaps of flowers and clouds of smoke*
>
> *!*

>
>
>
> अ-व्युत्पन्न-धियो ये हि बाल-पेलव-चेतस: ।
>
> कृत्रिमार्चामयम् तेषाम् देवार्चन-मुदाहृतम् ॥५॥
>
> a-vyutpanna-dhiyo_ ye hi bAla-pelava-cetasa: |
>
> kRtrima-arcAmayam teSAm deva.arcana-mudAhRtam ||05||
>

> *. *
>
> *only those who are inept in thought, *
>
> *like foolish children, captured by *
>
> *manufactured idols, perform *
>
> *this sort of worship of the Gods. *

>
> avyutpanna-dhiyo ye hi – Only those who are inept in thought - x =
>
> bAla-pelava-cetas-a: – with a boy's slender Awareness - x =
>
> kRtrima-arcA-mayam teSAm – manufactured idols, of those - x =
>
> deva-arcana-muda-AhRta-m – God-worship-folly-captivated - x =
>
> ~vwv.1682/5. The worship of God consisting of artificial worship _of idols
> and the like_ is declared for those who have intellects which are not
> perfected and who indeed have undeveloped and delicate minds.
>
> ~vlm.5. Those who are unlearned, and have their minds as simple as those
> of boys; are the persona that are mostly addicted to false worship, and
> devoted to the adoration of Gods.
>
> ~sv.4-8 The external worship of a form is prescribed only for those whose
> intelligence has not been awakened and who are immature like little boys.
> When one does not have self-control, etc., he uses flowers in worship; such
> worship is futile, even as adoring the self in an external form is futile.
> However, these immature devotees derive satisfaction by worshipping an
> object created by themselves; they may even earn worthless rewards from
> such worship.
>
>
>
> शम.बोध.आद्य्=अ.भावे हि पुष्प.आद्यैर् वार्चयन्ति हि ।
>
> मिथ्या.एव कल्पितैर्.एवम् आकारे कल्पित.आत्मके ॥६॥
>
> zama.bodha-Ady=a.bhAve hi puSpa-Adyair vArcayanti hi | mithyA_eva
> kalpitair evam AkAre kalpita-Atmake ||06||
>

> *lacking the realization *
>
> *of Peace, they worship with flowers *
>
> *offered to images that are *
>
> *imaginary by nature. *

>
> zama-bodha-Ady-abhAve hi – for i/ Peace-realization-&c-lack - x =
>
> puSpa-Adyair vA arcayanti hi – with flowers &c they worship - x =
>
> mithyA eva kalpitair evam – only in-vain with imagining –
>
> AkAre kalpita-Atmake –in a form what is imaginary by nature.
>
> ~vlm.6. These being devoid of the quietness of their understandings, are
> led to ceremoneous observances, and to the false attribution of a soul, to
> the images of their own making.
>
> ~sv.4-8 The external worship of a form is prescribed only for those whose
> intelligence has not been awakened and who are immature like little boys.
> When one does not have self-control, etc., he uses flowers in worship; such
> worship is futile, even as adoring the self in an external form is futile.
> However, these immature devotees derive satisfaction by worshipping an
> object created by themselves; they may even earn worthless rewards from
> such worship.
>
>
>
> स्व-संकल्प-कृतै: कृत्वा क्रमैर् अर्चनम् आदृता: ।
>
> बाला: संतोषम् आयान्ति पुष्प-धूपलवार्चनै: ॥७॥
>
> sva-saMkalpa-kRtai: kRtvA kramair arcanam .AdRtA: | bAlA: saMtoSam .AyAnti
> puSpa-dhUpalavArcanai: ||07||
>

> sva-saMkalpa-kRtai: kRtvA - *x = *
>
> kramair arcanam AdRtA: *- x + *
>
> bAlA: saMtoSam AyAnti - *x = *
>
> puSpa-dhUpalavArcanai: - *x. *

>
> ~AB. arcanam kRtvA saMtoSamAyAnti prApnuvanti ||
>
> ~vlm.7. It is for boys only to remain contented with their act of offering
> flowers and incense to Gods, whom they honour in the modes of worship,
> which they have adopted of their own hobby-choice.
>
> ~sv.4-8 The external worship of a form is prescribed only for those whose
> intelligence has not been awakened and who are immature like little boys.
> When one does not have self-control, etc., he uses flowers in worship; such
> worship is futile, even as adoring the self in an external form is futile.
> However, these immature devotees derive satisfaction by worshipping an
> object created by themselves; they may even earn worthless rewards from
> such worship.
>
>
>
> स्व.सम्कल्प-कृतैर्.अर्थै: कृत्वा देव-अर्चनम् मुधा ।
>

> sva.saMkalpa-kRtair arthai: kRtvA deva*-*arcanam mudhA |

>
> यत: कुतश्.चिन्-मिथ्या=आत्म फल-मात्रम् नयन्ति ते ॥८॥
>

> yata: kutaz.cin-mithyA*=*Atma phala-mAtram nayanti te ||08||
>
> sva.saMkalpa-kRtair arthai: - *with own.conception-made things* =
>
> kRtvA deva-arcanam mudhA - *having vainly made God-worship,* =
>
> yata: - *for such a reason* =
>
> kutaH.cit - *why.ever* =
>
> mithyAtma - *does a deluded soul?* =
>
> phala-mAtram nayanti te* – they lead to fruit... = *

>
> ~vlm.8. It is in vain that men worship the Gods for gaining the objects of
> their desire, for nothing that is false of itself; can ever give the
> required fruit.
>
> ~sv.4-8 The external worship of a form is prescribed only for those whose
> intelligence has not been awakened and who are immature like little boys.
> When one does not have self-control, etc., he uses flowers in worship; such
> worship is futile, even as adoring the self in an external form is futile.
> However, these immature devotees derive satisfaction by worshipping an
> object created by themselves; they may even earn worthless rewards from
> such worship.
>
>
>
> पुष्पधूपार्चनं ब्रह्मन्कल्पितं बालबुद्धिषु ।
>

> puSpa-dhUpa*=*arcanam brahman kalpitam bAla-buddhiSu |

>
> यत्स्याद्भवादृशां योग्यमर्चनं तद्वदाम्यहम् ॥९॥
>
> yat syAd_bhavAdRzAm yogyam arcanam tad_vadAmi_ aham ||09||
>

> *brAhmaNa,*
>
> *worship with flowers and incense is for childish minds.*
>
> *let me explain the form of worship more appropriate for you*
>
> *.*

>
>
>
> अस्मद्.आदिस् त्व्.असौ कश्चिद् देवो मति.मताम् वर ।
>
> देवस् त्रिभुवन.आधार: परम.आत्मा.एव न.इतरत् ॥१०॥
>

> asmad-Adis_tu_ asau kazcid_devo mati.matAm vara | devas_tribhuvana*-*AdhAra:
> parama*-*AtmA_eva na_itarat ||10||
>
> asmad-Adi: tu asau kazcit deva: - *but for us whatever is this God,, = *
>
> matimatAm vara - *best of the thoughtful, = *
>
> devas_tribhuvana-AdhAra: - *the God supporting the triple world = *
>
> paramAtmA eva - *is only the Absolute Self = *
>
> na itarat - *not another. *
>
> ~vlm.10. Know, O most intelligent sage, that the God whom we adore is *the
> true God, who *is the receptacle of the three worlds, the supreme spirit

> and no other.
>
> ~sv. The Lord fit to be worshipped is indeed the one who upholds the
> entire creation, who is beyond thought and description, who is beyond the
> concepts of even the 'all' and the 'collective totality'. ....
>
>
>
> शिव: सर्व.पद-अतीत: सर्व.सम्कल्पन-अतिग: ।
>
> ziva: sarva.pada-atIta: sarva.saMkalpana-atiga: |
>
> सर्व.सम्कल्प-वलितो_ न सर्वो_ न च सर्वक: ॥११॥
>
> sarva.saMkalpa-valita: na sarva: na ca sarvaka: ||11||
>

> *jd.11 ziva: sarva.pada-atIta: - *`shiva beyond every designation = *sarva.saMkalpana-atiga:
> - *gone beyond every conception = *sarva.saMkalpa-valita: - *yet
> connected with every concept = *na sarva: na ca sarvaka: - *is not the
> All nor an element of all. *

>
> ~sv. ... beyond the concepts of even the 'all' and the 'collective
> totality'.
>
> ~vlm. ... neither the enjoyer of all or any part of the production of his
> will. He is full with the imaginations of all things, but is neither the
> all or any one of the objects in his mind.
>
>
>
> दिक्कालाद्यनवच्छिन्नः सर्वारम्भप्रकाशकृत् ।
>
> चिन्मात्रमूर्तिरमलो देव इत्युच्यते मुने ॥१२॥
>
> dik-kAlAdi_ anavacchinna: sarva.Arambha-prakAza-kRt | cinmAtra-mUrtir
> amalo deva iti_ ucyate mune ||12||
>

> dik-kAlAdi_ anavacchinna: - *x = *
>
> sarva.Arambha-prakAza-kRt *- x + *
>
> cinmAtra-mUrtir amala: - *x = *
>
> deva: iti_ ucyate mune - *x. *

>
> दिक्-काल.आद्य्.अनवच्छिन्नः – Without the divisions of place and time, =
>
> सर्व.आरम्भ-प्रकाश-कृत् – causing every affair to manifest, =
>
> चिन्मात्र-मूर्तिः – the embodied form of consciousness, =
>
> अमलः देवः – the pure God, =
>
> इत्य्_उच्यते मुने – so he is called, Muni.
>
> ~vlm.12. He encompasses all space and time, and is neither divided nor
> circumscribed by either of them He is the manifester of all events and
> things, and is nothing except the image of pure Intellect Himself.
>
> ~sv.10-13 .... He alone is referred to as 'God' who is undivided and
> indivisible by space and time, whose light illumines all the objects, who
> is pure and absolute consciousness....
>
>
>
> संवित् सर्व.कल.आतीता सर्व.भाव-अन्तर.स्थिता ।
>
> सर्व.सत्ता-प्रदा देवी सर्व.सत्ता-अपहारिणी ॥१३॥
>
> saMvit sarva.kala-AtItA sarva.bhAva-antara.sthitA | sarva.sattA-pradA
> devI sarva.sattA-apahAriNI ||13||
>

> saMvit sarva.kala-AtItA - *x = *
>
> sarva.bhAva-antara.sthitA *- x + *
>
> sarva.sattA-pradA devI - *x = *
>
> sarva.sattA-apahAriNI - *x. *
>
> saMvit - *sam-vid – collocating things known; sorting things out;
> becoming aware; co-gnizing (co-knowing); Samwit Awareness.* -
>
> sarva.kalAtItA - *Beyond all its parts,* -
>
> sarva.bhAvAntara-sthitA - *set in all its inner feelings* -
>
> sarva.sattA-pradA - *bestowing all thought to be So* -
>
> devI sarva.sattA-apahAriNI - *the Goddess *-

>
> #>i – to go - x = > #atI – ati>i – to beyond>go - x = > #atIta -adj.-
> gone by, past, passed away, dead; one who has gone through or got over or
> beyond, one who has passed by or neglected; left behind; excessive; - x =

> atItam ‑ n. ‑ the past; - x = atItakala ‑ M ‑ the past time or tense. - x *=
> *atIta-nauka ‑ a. passed out of a ship, landed. ~turyAtIta -

> *jd.15 mahAsattA-svabhAvena *– thru its nature as Great.Being = *sarvatra
> samatAm gatam *– everywhere come to Equality = *mahAcit iti saMproktam *–
> it is declared to be Great **Consciousness** = *paramArtha_ iti zrutam *–
> understood in the higher sense = *

>
> ~vlm.15. By his nature of immensity, he spreads alike in all space, and
> being the great Intellect himself, he is said to be transcendent and
> supreme being.
>
> ~sv.14-16 This Brahman is in the middle of being and non-being, it is God,
> and the truth that is indicated as 'Om'. It exists everywhere like the
> essence in a plant.
>
>
>
>
>
> स्थितम् सर्वत्र सर्वम् तु लतास्व्.अन्तर् यथा रस: ।
>
> sthitam sarvatra sarvam tu latAsu_ antar yathA rasa: |
>
> सत्ता-सामान्य-रूपेण महासत्ता.आत्मना.अपि च ॥१६॥
>
> sattA-sAmAnya-rUpeNa mahAsattA-AtmanA_api ca ||16||
>

> sthitam sarvatra sarvam tu - *Set everywhere, yet everything,* -
>
> latAsu_antar yathA rasa: - *like the sap within the vines,* -
>
> sattA-sAmAnya-rUpeNa *- x = *
>
> mahAsattA-AtmanA api ca *- x = *

>
> ~vlm.16. He remains as all in all places, as the sap circulates through
> the bodies of plants; thus the great soul of the supreme being, extends
> alike as the common entity of all things.
>

> *~sv.*14-16 This Brahman is in the middle of being and non-being, it is
> God, and the truth that is indicated as 'O*m'.* It exists everywhere like

> the essence in a plant.
>
>
>
>
>
> यच्चित्तत्वमरुन्धत्या यच्चित्तत्वं तवानघ ।
>
> यच्चित्तत्वं च पर्वत्या यच्चित्तत्वं गुणेषु च ॥१७॥
>
> yac_cittatvam arundhatyA yac_cittatvam tava anagha |
>
> yac_cittatvam ca parvatyA yac_cittatvam guNeSu ca ||
>
> यत् चित्तत्वम् अरुन्धत्या – what is Affection in your wife Arundhati =
>
> यच् चित्तत्वं तव अनघ – what is Affection in you, sinless one =
>
> यच् चित्तत्वं च पर्वत्या – what is affection in my own Parvati =
>
> यच् चित्तत्वं गुणेषु च – and what is affection in their qualities....
> -17-
>
> ~vlm.17. It is He who abides in the heart of your spouse Arundhati as in
> yours, the same also dwells in the heart of Párvatí as in thoseof her
> attendants.
>

> *~sv.*17-20 That pure consciousness which is in you, in me and in all the

> Gods and Goddesses alone is God. Holy one, even the other Gods endowed with
> form are indeed nothing but that pure consciousness. The entire universe is
> pure consciousness. That is God, that 'all' I am; everything is attained
> from and through him
>
>
>
> 18|o/
>
> चित्तत्वम् यन् मम.इदम् च चित्तत्वम् यज् जगत्.त्रये ।
>
> तद् देव इति तत्त्व-ज्ञा विदुर् उत्तम-बुद्धय: ॥१८॥
>
> cittatvam yan mama_idam ca cittatvam yaj_jagat.traye | tad_deva iti
> tattva-jJA vidur uttama-buddhaya: ||18||
>

> *jd.18 cittatvam yan mama - *... the affective thought which is mine* = idam
> ca cittatvam yaj_jagat.traye - *and this affective thought which is the
> triple world.* = tad deva; *tad.d eva* - *that is a God; is only That = *iti
> tattvajJA vidur uttama-buddhaya: - *such is considered by That-Knowers of
> the highest intellect.*

>
> ~vlm.18. That intellection which is one and in every one in all the three
> worlds is verily the God, by the best knowing among philosophers: (that God
> is the universal mind).
>

> *~sv.*17-20 That pure consciousness which is in you, in me and in all the

> Gods and Goddesses alone is God. Holy one, even the other Gods endowed with
> form are indeed nothing but that pure consciousness. The entire universe is
> pure consciousness. That is God, that 'all' I am; everything is attained
> from and through him
>
> \
>
> पाद.पाण्य्.आदि-मानान्यो यो वा देव: प्रकल्प्यते ।
>
> pAda.pANi.Adi-mAnAnyo_ yo_ vA deva: prakalpyate |
>
> सम्.विन्-मात्राद् ऋते ब्रह्मन् किम्.सार: किल कथ्यताम् ॥१९॥
>
> saMvit-mAtrAt Rte brahman kiMsAra: kila kathyatAm ||19||
>
> .
>

> *what would you call them, Sir.brAhmaNa*
>
> *—*
>
> *these _God_s with hands and feet like us but lacking any Awareness*
>
> *?*

>
> ~vlm.19. Tell me O Brahman! how they may be called as Gods, who having
> their hands and feet, are yet devoid of their consciousness; which is the
> pith of the body.
>

> *jd.19 pAda-pANy-Adi= mAnAn ya: - *possessing feet and hands, those who
> are,* = ya: vA deva: prakalpyate - *or who are imagined to be Gods, but*
> = saMvin-mAtrAd Rte – *lacking a measure of Samvit Awareness = *brahman – *o
> brAhmaNa* = ki*M*sAra: kila kathyatAm - *what are they to be called
> essentially?*

>
>
>
>
>
> चिन्.मात्रम् एव सम्.सार-सार: सकल-सारताम् ।
>
> cin.mAtram eva samsAra-sAra: sakala-sAratAm |
>
> गत: स_ देव: सर्वो_ऽहम् तस्मात् सर्वम्.अवाप्यते ॥२०॥
>
> gata: sa:_ deva: sarva:_aham tasmAt sarvam avApyate ||20
>
> ||
>

> *it is pure Consciousness alone,*
>
> *that God*
>
> *:*
>
> *it is the essence of*
>
> *samsAra*
>
> *.*
>
> *it is nothing else*
>
> *.*
>
> *"I am"*
>
> *is*
>
> *everything*
>
> *:*
>
> *and from that all of this is derived *
>
> *thus*
>
> *.*

>
> ~vlm.20. The Intellect is the pith and marrow of the world, and contains
> the sap which it supplies to every thing in it. It is the one and
> all-ego-sarvahm and therefore all things are obtained from it.
>
>
>
> न स दूरे स्थितो ब्रह्मन्_न दुष्.प्रापः स कस्यचित् ।
>
> na sa dUre sthito brahman na duS.prApa: sa kasyacit |
>
> संस्थितः स सदा देहे सर्वत्र.एव च खे तथा ॥२१॥
>
> saMsthita: sa sadA dehe sarvatra_eva ca khe tathA ||21
>
> ||
>

> *brAhmaNa,*
>
> *he's not far-away nor hard-to-reach by anyone*
>
> *:*
>
> *he's seated in the body, and ever in its kha= space-sky*
>
> *.*

> sa: asyAm vicitra-ceSTAyAm - *He is in this* -

>
> prakAzinyAm ca tad-vazAt -
>
> tat-svarUpa-nibaddhAyAm -
>

> puryAm .Aste munIzvara - *x ...* -
>
> #>ceST – to move, stir* - x = *> *#**ceSTa* *–M-* "moving", a kind of
> fish (#tapasvin.); *-n.-* moving the limbs, gesture; behaviour, manner of
> life; • #*ceSTA* *-f.-* action, activity, effort, endeavour, exertion

> (ifc.); doing, performing; behaving, manner of life.
>
> ~vlm.23. Know him, O chief of sages! to be seated in the city of the body;
> and directing the various functions that are manifest by it, under his
> direct appointment.
>
> ~sv.22-27 He does everything, he eats, he holds everything together, he
> goes, he breathes, he knows every limb of the body.
>
>
>

> 24|*Ø*

>
> शरीर.आवसथायाम् च चलायाम् तत्-प्रसादत: ।
>
> zarIra-AvasathAyAm ca calAyAm tat-prasAdata: |
>
> सो ऽस्याम् गहन-कोशायाम् हृद्-गुहायाम् गुह-ईश्वर: ॥२४॥
>
> so_ asyAm gahana-kozAyAm hRt-guhAyAm guha.Izvara: ||24||
>
> .
>

> zarIra-AvasathAyAm ca calAyAm - *and stirring in the Body-dwelling = *
>
> tat-prasAdata: *- x + *
>
> so_ asyAm gahana-kozAyAm - *x = *
>
> hRd-guhAyAm guhezvara: - *x. *

>
> #AvasathA - अवसथ – habitation, continuing the bodyHouse image.
>
> ~vlm.24. He is the lord of the cavity of the heart, and the several hidden
> sheaths-Koshas, which are contained within the cavity of the body; which is
> made by his moving abodes and moves as he pleases to move it.
>
> ~sv.22-27 He does everything, he eats, he holds everything together, he
> goes, he breathes, he knows every limb of the body.
>
>
>
> मन:षष्ठ-इन्द्रिय.आचार-सत्ता-अतीत-अमल.आत्मन: ।
>
> mana:SaSTha-indriya-AcAra-sattA-atIta-amala-Atmana: |
>
> तस्य सम्.व्यवहार-अर्थम् सम्ज्ञा चिद् इति कल्पिता ॥२५॥
>
> tasya saMvyavahAra-artham samjJA cid_iti kalpitA ||25||
>
> mana:SaSTha-indriya-AcAra-sattA-atIta-amala-Atmana: -
>

> *x* mana:SaSTha-indriya-AcAra-sattA-atIta-amala-Atmana: +
>
> tasya saMvyava-hAra-artham - *x = *
>
> saMjJA cit iti kalpitA - *x. *

>
> ~vlm.25. The immaculate soul is beyond the essence and actions of the
> mind, and the six organs of sense; it is for our use and understanding
> only, the word chit-intellect is applied to him
>
> ~sv.22-27 He does everything, he eats, he holds everything together, he
> goes, he breathes, he knows every limb of the body.
>
>
>
> स_ एष_ चिन्मयः सूक्ष्मः सर्व.व्यापी निरञ्जनः ।
>
> sa:_ eSa:_ cin.maya: sUkSma: sarva.vyApI niraJjana: |
>
> इमं भास्वरमाभासं करोति न करोति च ॥२६॥
>
> imam bhAsvaram .AbhAsam karoti na karoti ca ||26
>
> ||
>

> *this Consciousness-formation*
>
> *is*
>
> *subtle all.pervading purity,*
>
> *this sun*
>
> *projects illumination*
>
> *or else does not*
>
> *.*

>
> ~vlm.26. That intellectual spirit is also minute and subtile, immaculate
> and all-pervading; and it is his option and volition, to manifest this
> visible representation of himself or not.
>
>
>
> सा चिद् अत्यन्त-विमला जगद्-अर्थम् जगत्-क्रियाम् ।
>
> इमाम् रञ्जयति प्राज्ञ रसेना.इव मधुर् लताम् ॥२७॥
>
> sA cid_atyanta-vimalA jagad-artham jagat-kriyAm |
>
> imAm raJjayati prAjJa rasenA .iva madhur latAm ||27||
>

> *She,*
>
> *Consciousness,*
>
> *is boundless-immaculate,*
>
> *yet for the world she emits this *World.work
>
> *into a Wiseperson*
>
> *as sap goes into the vine*
>
> *in springtime.*

>
> ~vlm. ... manages the whole machinery for beautifying the world, as the
> subtle and intelligent season of spring, beautifies the vegitable world
> with freshness and moisture.
>
> सा चिदत्यन्तविमला जगदर्थं जगत्क्रियाम् ।
>
> इमां रञ्जयति प्राज्ञ रसेनेव मधुर्लताम् ॥२७॥
>
> सा चिद् अत्यन्त-विमला जगद्-अर्थम् जगत्-क्रियाम् ।
>
> इमाम् रञ्जयति प्राज्ञ रसेना.इव मधुर् लताम् ॥२७॥
>
> sA cid_atyanta-vimalA jagad-artham jagat-kriyAm |
>
> imAm raJjayati prAjJa rasenA .iva madhur latAm ||27||
>
> sA cid_
>
> She Consciousness
>
> imAm raJjayati
>

> *this vine emits *
>
> prAjJa/e
>
> rasena_iva madhur latAm
>
> *like sap in the vine in springtime. *

>
> ~vlm.27. This intellect is too fine and pure, and yet manages the whole
> machinery for beautifying the world, as the subtle and intelligent season
> of spring, beautifies the vegitable world with freshness and moisture.
>
>
>
> 28|o/
>
> चारवो ये चमत्काराश् चितश् चिति यथास्थितम् ।
>
> cArava: ye camatkArA:_ cita:_ citi yathAsthitam |
>
> चमत्.कुर्वन्ति किल ते तेन केचिन्_नभो_ऽभिधा: ॥२८॥
>
> camat.kurvanti kila te tena kecit_ nabha:-abhidhA: ||28||
>
> .
>

> cArava:_ ye camatkArA: cita: *- x =*
>
> citi yathA-sthitam *- x =*
>
> camat-kurvanti kila te *- x =*
>
> tena kecin nabhas abhidhA: *- x. *

>
> ~vlm.28. The beautiful and wonderous properties that reside in the divine
> Intellect, are astonishing to behold in their display into the various form
> as the sky.
>

> *~sv.*28-32 He is the light in which all these limbs function and all the

> diverse activities take place. He dwells in the cave of one's own heart. He
> transcends the mind and the five senses of cognition; therefore he cannot

> be comprehended nor described by them* - x = *yet for the purpose of

> instruction, he is indicated as 'consciousness'. Hence, though it appears
> as though he does everything, he does nothing. That consciousness is pure
> and seemingly engages itself in the activities of the world to the same
> extent as the spring does in the flowering of trees. Somewhere this
> consciousness functions as space, somewhere as a jiva, somewhere as action,
> somewhere as substance and so forth, but without intending to do so.
>
> #camatkArA:
>
>
>
> केचिज्जीवाभिधानाश्च केचिच्चित्ताभिधानकाः ।
>
> kecij jIva-abhidhAnAz ca kecic citta-abhidhAnakA: |
>
> केचित्कलाभिधानाश्च केचिद्देशाभिधानकाः ॥२९॥
>
> kecit kalAbhidhAnAz ca kecid deza-abhidhAnakA: ||29
>
> ||
>

> *some of these are called Living.jIvas,*
>
> *some are called affective mind*,
>
> *some are called moments of time*,
>
> *and some are called points of place*
>
> *...*

>
>
>
> केचित् क्रिया अभिधानश् च केचिद् द्रव्य-अभिधानक: ।
>
> kecit kriyA abhidhAnaz ca kecid dravya-abhidhAnaka: |
>
> केचिद् भाव-विकार.आदि-जात्यौचिताभिधानका: ॥३०॥
>
> kecid bhAva-vikAra-Adi-jAtyaucitAbhidhAnakA: ||30
>
> ||
>

> *... and some are termed kriyA.Activities,*
>
> *some are termed substances,*
>
> *some are the commonly termed various states and classes,...*
>
>
>
> 31|*Ø*

>
> प्रकाश-अभिधाना: केचित् केचिच्_छैल-तमो_ऽभिधा: ।
>
> prakAza-abhidhAnA: kecit kecit zaila-tama:-abhidhA: |
>
> अर्क-इन्द्र.आद्य्.अभिधा: केचित् केचिद् यक्ष-अभिधानका: ॥३१॥
>
> arka-indra-Adi_ abhidhA: kecit kecit yakSa-abhidhAnakA: ||31||
>
> .
>

> prakAza-abhidhAnA: kecit - *x = *
>
> kecic_chaila-tamo'bhidhA: *- x + *
>
> arka-indra-Adi_ abhidhA: kecit - *x = *
>
> kecid yakSa-abhidhAnakA: - *x. *

>
> ~vlm.31. Some of them shine as light, and others stand as mountains and
> hills; some brighten as the sun and moon and the Gods above, and others are
> as the dark yakShas below.
>
>
>
> निर्.इच्छ-स्व.स्वभावेन वसन्तेन यथा.अङ्कुर: ।
>
> तन्यते तद्वद् एव.इयम् जगल्-लक्ष्मीश् चिद्.आत्मना ॥३२॥
>
> nir.iccha-sva.svabhAvena vasantena yathA_aGkura: | tanyate tadvad_eva_iyam
> jagat-lakSmI:_cid.AtmanA ||32||
>

> nir.iccha= sva-sva.bhAvena - *because of its desireless own-self.nature*
> -
>
> vasantena yathA aGkura: - *as a shoot by springtime* -
>
> tanyate* – is extended = *
>
> tat.vat eva_iyam *– thatwise too is this = *
>
> jagat-lakSmI: cid.AtmanA *– plentiful world by the Conscious Self. *

>
> ~vlm.32. All these continue in their own states, without any option on
> their parts; and they evolve of their own nature, and causation of the
> divine spirit, as the sprouts of trees grow of their own accord, under the
> influence of the vernal spring (season).
>
> ~sv. That consciousness is pure and seemingly engages itself in the
> activities of the world to the same extent as the spring does in the
> flowering of trees. Somewhere this consciousness functions as space,
> somewhere as a jiva, somewhere as action, somewhere as substance and so
> forth, but without intending to do so.
>
>
>
> चिद् एव .आसु समग्रासु सर्व.दैव-ऐकिका.एव हि ।
>
> त्रैलोक्य-अम्भोधि-संस्थासु शरीर-जल-जालिका ॥३३॥
>
> cid eva .Asu samagrAsu sarva.daiva-aikikA_eva hi |
> trailokya-ambhodhi-saMsthAsu zarIra-jala-jAlikA ||33||
>

> cid eva *- **Consciousness **only = *
>
> Asu samagrAsu – *in these entireties = *
>
> sarva.daiva-ekikA eva hi *- x = *
>
> trailokya-ambhodhi-saMsthAsu *- x = *
>
> zarIra-jala-jAlikA *- x = *

>
> ~sv.33 Even as all the 'different' oceans are but one indivisible mass of
> water, this consciousness, though described in different ways, is but one
> cosmic mass of consciousness.
>
> ~vlm.33. It is the intellect alone which extends over all the works of
> nature, and fills all bodies which overspread the vast ocean of the world,
> as the aquatic plants swim over the surface of waters.
>
>
>
> शरीरपङ्कजभ्रान्तमनोभ्रमरसंभृताम् ।
>
> zarIra-paGkaja-bhrAnta-mano-bhramara-sambhRtAm |
>
> आस्वादयति संकल्पमधुसत्तां चिदीश्वरी ॥३४॥
>
> AsvAdayati saMkalpa-madhu-sattAm cidIzvarI ||34
>
> ||
>

> *Mind is the bee*
>
> *that browses in the lotus of the body,*
>
> *where it sucks the Suchness-honey*
>
> *that's produced by Lady Consciousness*
>
> *. *
>
> \

>
> स-सुर-असुर-गन्धर्वम् स-शैल-अर्णवकम् जगत् ।
>
> sa-sura-asura-gandharvam sa-zaila-arNavakam jagat |
>
> चिति स्थितम् प्रवहति जल.आवर्ते जलम् यथा ॥३५॥
>
> citi sthitam pravahati jala-Avarte jalam yathA ||35||
>
> .
>

> *the world *
>
> *with its sura.Brightlings & asura.Darklings & and **gandharva.Chorister**s
> *
>
> *with its mountains and seas *
>
> *—situate in chit.Consciousness **like water spun in a whirlpool.spray**—*
>
> *rolls on*
>
> *.*

>
>
>
> 36-41
>
> बन्ध-चित्त-मय.आचार-चारु-चञ्चुर-चक्रिकम् ।
>
> सम्सार-चक्रम् चिच्.चक्रे भ्राम्यति भ्रम-भाजनम् ॥३६॥
>
> बन्ध-चित्त-मय.आचार-चारु-चञ्चुर-चक्रिकम् ।
>
> bandha-citta-maya-AcAra-cAru-caJcura-cakrikam |
>
> सम्सार-चक्रम् चिच्.चक्रे भ्राम्यति भ्रम-भाजनम् ॥३६॥
>
> samsAra-cakram cic.cakre bhrAmyati bhrama-bhAjanam ||36||
>
> *jd. bandha-cittamaya-AcAra-cAru-caJcura-cakrika-m –
>

> binding-**cit*ta-made-business-dear-inconstant-spoke* - x = *
>
> samsAra-cakram – the wheel of *samsAra - x = *
>
> cic.cakre – in the wheel of **cit - x = *
>
> bhrAmyati – wanders* - x = *
>
> bhrama-bhAjana-m – partaking of delusion* - x = *

>
> ~vlm.36. Human minds resembling the spokes of a wheel, are bound to the
> axles of their worldy affairs; and turn about in the rotatory wheel of the
> ever revolving world, within the circumference of the Intellect.
>
> ~sv.35-36 In this universe all these various beings (the Gods, the demons,
> mountains, oceans and so forth) flow within this infinite consciousness
> even as eddies and whirlpools appear in the ocean. Even the wheel of
> ignorance, which causes the wheel of life and death to revolve, revolves
> within this cosmic consciousness whose energy is in constant motion.
>
> ~AB. badhnAriti bandhas tathAvidho yaz cittamaya: kartRtva-bhoktRtva-rUpa
> AcAras tena cAravaz caJcurAz capalAz ca vyaSTi-jIva-saMsaraNa-cikrikA
> yasmiMs tathAvidham jIva samASTi samsAra-cakram mAyA-zabale cic.cakre
> bhrAmyati ||
>
>
>
> 37
>
> चिच्_चतुर्.भुज.रूपेण जघान.असुर-मण्डलम् ।
>
> कालो_ जलद-खण्डेन स= आयुधेन यथा_ऽऽतपम् ॥३७॥
>
> चिच्_चतुर्.भुज.रूपेण जघान.असुर-मण्डलम् ।
>
> cic_catur.bhuja.rUpeNa jaghAna.asura-maNDalam |
>
> कालो_ जलद-खण्डेन स= आयुधेन यथा_ऽऽतपम् ॥३७॥
>
> kAla: jalada-khaNDena sa= Ayudhena yathA_''tapam ||37||
>

> *jd.37 cit - *chit.Consciousness** = *catur.bhuja.rUpeNa - *in a
> four-armed form** = *jaghAna asura-maNDalam - *destroying the realm of
> the asura.Darklings* =

>
> kAla: jalada-khaNDena sa-ayudhena yathA Atapam -
>
> ~sv.37 It was consciousness, in the form of the four-armed Visnu, that
> destroyed the demons, even as a thunderstorm equipped with the rainbow
> quenches the heat that rises from the earth.
>
> ~vlm.37. It was the Intellect which in the form of the four-armed vishnu,
> destroys the whole host of the demoniac asuras; as the rainy season dispels
> the solar heat, with its thundering clouds and rainbows.
>
>
>
>
>
>
>

> 38 *Ø*

>
> चित् त्रि.नेत्रतया ब्रह्मन्_वृष-शीतांशु-चिह्नया ।
>
> cit tri-netratayA brahman vRSa-zItAMzu-cihnayA |
>
> गौरी-कमलिनी-वक्र-पद्म-षट्पदताम् गता ॥३८॥
>
> gaurI-kamalinI-vakra-padma-SaTpadatAm gatA ||38||
>
> .
>

> cit tri-netratayA – *Consciousness with three eyes,* = brahman –
> *sir.brAhmaNa*, =
>
> *man*-*cool*-a*M*zu-cihnayA -
>
> gaurI-kamalinI-vakra-padma-SaTpadatAm gatA *- *
>
> *has flown like a bee *
>
> *to browse for the face of gaurI the Golden in her lotuspond*
>
> *. *
>
> *= *
>
> ~vlm38. It is {cit} *the Intellect*, which in the form of the three-eyed

> shiva, accompanied by his ensigns of the bull and the crescent of the moon,
> continues to dote like a fond bee, on the lotus like lovely face of gaurI
> (his consort).
>
>
>

> 39 *Ø*

>
> विष्णो: पद्मालिताम् एत्य चिद्.ध्यान.आधीन-मानसा ।
>
> viSNo: padmAlitAm etya cit.dhyAna-AdhIna-mAnasA |
>
> त्रयी नलिन्या: सरसीम् धत्ते पैतामहीम् स्थितिम् ॥३९॥
>
> trayI nalinyA: sarasIm dhatte paitAmahIm sthitim ||39||
>
> .
>
> viSNo: padma-Ali.tAm - To the lotus-bee.ness of Vishnu -
>
> etya – having-gone –
>

> cit.dhyAna-AdhIna-mAnasA – **cit*-DhyAna.based= mentation -
>
> trayI nalinyA: x
>
> sarasIm dhatte * - x = *
>
> paitAmahIm sthitim * - a Grandfatherly condition = *

>
> ~vlm.39. It was the intellect which was born as a bee in the lotus like
> navel of vishnu in the form of Brahmá, and was settled in his meditation
> upon the lotus of the triple vedas; (revealed to the sage afterwards).
>

> *~sv.*38-45 It is consciousness alone which takes the form of Siva and

> Parvati, of Brahma the creator and the numerous other beings. This
> consciousness is like a mirror which holds a reflection within itself, as
> it were, without undergoing any modification thereby. Without undergoing
> any modification in itself, this consciousness appears as all these
> countless beings in this universe.
>
>
>
> 40
>
> चितो ब्रह्मन्*विचित्राणि शरीराणि.इह भूरिश: । पत्राणि.इव तरोर् हेम्नि केयुर
> .आदि-क्रिया.इव च ॥४०॥
>
> 40
>
> चितो ब्रह्मन्*विचित्राणि शरीराणि.इह भूरिश: ।
>
> पत्राणि.इव तरोर् हेम्नि केयुर.आदि-क्रिया.इव च ॥४०॥
>
> cito brahman*vicitrANi zarIrANi_iha bhUriza: | patrANi_iva taror hemni
> keyura-Adi-kriyA .iva ca ||40||
>

> cita: - *of chit.Consciousness*
>
> brahman *- brAhmaNa - *
>
> vicitrANi zarIrANi_iha bhUriza: *- x = *
>
> patrANi_iva taro: *– like the leaves of a tree - *
>
> hemni keyura-Adi-kriyA .iva ca *– and like jewelry fashioned from gold. *
>
> *KG typo brahm*A*n

>
> ~vlm.40. In this manner the Intellect appears in various forms, like the
> unnumbered leaves of trees, and the different kind of ornaments made of the
> same metal of gold.
>

> *~sv.*38-45 It is consciousness alone which takes the form of Siva and

> Parvati, of Brahma the creator and the numerous other beings. This
> consciousness is like a mirror which holds a reflection within itself, as
> it were, without undergoing any modification thereby. Without undergoing
> any modification in itself, this consciousness appears as all these
> countless beings in this universe.
>
> #keyura
>
>
>
> 41
>
> चित् समस्त-सुर-अनीक-परिचन्दित-पादया ।
>
> त्रैलोक्य-चूडामणिताम् धत्ते वासव-लीलया ॥४१॥
>
> cit samasta-sura-anIka-paricandita-pAdayA |
>
> trailokya-cUDAmaNitAm dhatte vAsava-lIlayA ||41||
>

> cit - **cit-**Consciousness* -

>
> samasta-sura-anIka-paricandita-pAdayA - ...
>
> trailokya-cUDAmaNitAm dhatte vAsava-lIlayA -
>
> ~vlm.41. The Intellect assumes of its own pleasure, the paramount dignity
> of Indra; who is the crown jewel over the three worlds, and whose feet are
> honoured by the whole body of Gods.
>

> *~sv.*38-45 It is consciousness alone which takes the form of Siva and

> Parvati, of Brahma the creator and the numerous other beings. This
> consciousness is like a mirror which holds a reflection within itself, as
> it were, without undergoing any modification thereby. Without undergoing
> any modification in itself, this consciousness appears as all these
> countless beings in this universe.
>
>
>
> चित् सु.भास्वरताम् एत्य त्रैलोक्य-उदर-डम्बरे ।
>
> पतत्य्_उदेति संयाति स्वात्मन्य्.एव.अब्धि-वारिवत् ॥४२॥
>
> cit su.bhAsvaratAm etya trailokya-udara-Dambare | patati_ udeti saMyAti
> svAtmani_ eva.abdhi-vArivat ||42||
>

> cit su.bhAsvaratAm etya - *x = *
>
> trailokya-udara-Dambare *- x + *
>
> patati_ udeti saMyAti - *x = *
>
> svAtmani_ eva.abdhi-vArivat - *x. *

>
> ~vlm.42. The Intellect expands, rises and falls, and circulated everywhere
> in the womb of the triple world; as the waters of the deep overflow and
> receide and move about in itself.
>
> ~sv.38-45 It is consciousness alone which takes the form of Siva and
> Parvati, of Brahma the creator and the numerous other beings. This
> consciousness is like a mirror which holds a reflection within itself, as
> it were, without undergoing any modification thereby. Without undergoing
> any modification in itself, this consciousness appears as all these
> countless beings in this universe.
>
>
>
> चिच्.चन्द्रिका चतुर्.दिक्षु अवभासम् वितन्वती ।
>
> cic.candrikA catur.dikSu avabhAsam vitanvatI |
>
> विकासयति नि:शेष-भूत-सत्ता-कुमुद्वतीम् ॥४३॥
>
> vikAsayati ni:zeSa-bhUta-sattA-kumudvatIm ||43||
>

> *Consciousness spreads its light throughout *
>
> *the four directions: it's the being-so *
>
> *of all its creatures, like a lake*
>
> *with a throng of white lotuses. *

>
> ~vlm.43. The full moon beams of intellect, scatter their wide spread
> brightness on all sides; and display to the full view the lotus lake of all
> created beings in the world.
>
> ~sv.38-45 It is consciousness alone which takes the form of Siva and
> Parvati, of Brahma the creator and the numerous other beings. This
> consciousness is like a mirror which holds a reflection within itself, as
> it were, without undergoing any modification thereby. Without undergoing
> any modification in itself, this consciousness appears as all these
> countless beings in this universe.
>

> *jd.43 cic.candrikA catur.dikSu – *the *cit-moonlight in the four
> directions* =
>
> avabhAsam vitanvatI – *illumination spreads-about* = vikAsayati – *blossoms
> = *ni:zeSa-bhUta-sattA-kumudvatIm – *like a white lily, the Suchness of
> all beings.*

>
>
>
> चिद्दर्पणमहालक्ष्मीस्त्रिजगत्प्रतिबिम्बितम् ।
>
> गृह्नात्यनुग्रहेणान्तः स्वगर्भमिव गर्भिणी ॥४४॥
>
> cit.darpaNa-mahAlakSmIs trijagat-pratibimbitam | gRhnAty anugraheNAnta:
> svagarbham iva garbhiNI ||44||
>

> *the mirror of chit.Consciousness, *
>
> *reflecting the three worlds, *
>
> *is like *lakShmI the Great, whose pregnancy holds *
>
> *all *
>
> *within her swelling womb.*
>
> चित्-दर्पण-महालक्ष्मीः – **cit*-mirror-*M*ahAlakShmI =

>
> त्रिजगत्-प्रतिबिम्बितम् – the reflection of the three worlds =
>
> गृह्नाति अनुग्रहेण अन्तः – it graciously holds within =
>
> स्व-गर्भम् इव गर्भिणी – like a pregnant woman and her womb. -44-
>
> ~vlm.44. The translucent brightness of the mirror of the Intellect, shows
> the reflexions of the world in it, and receives benignantly the images of
> all things in its bosom; as if it were pregnant with them
>
> ~sv.38-45 ... This consciousness is like a mirror which holds a reflection
> within itself, as it were, without undergoing any modification thereby.
> Without undergoing any modification in itself, this consciousness appears
> as all these countless beings in this universe.
>
>
>
> चिच्_चतुर्दश-भूतानाम् मण्डलानि महान्ति च ।
>
> भूती-करोति वारि-श्री: समुद्र-स्वम् इवाम्बुधि: ॥४५॥
>
> cic_caturdaza-bhUtAnAm maNDalAni mahAnti ca | bhUtI-karoti vAri-zrI:
> samudra-svam ivAmbudhi: ||45||
>

> cic_caturdaza-bhUtAnAm - *x = *
>
> maNDalAni mahAnti ca *- x + *
>
> bhUtI-karoti vAri-zrI: - *x = *
>
> samudra-svam ivAmbudhi: - *x. *

>
> maNDalAni mahAnti ca – And the great realms -
>
> cic_caturdaza-bhUtAnAm – of fourteen kinds of beings are Consciousness -
>
> bhUtI-karoti
>
> she proliferates
>
> as flourishing waters,
>
> the ocean.self like the watery sea.
>
> samudra-svam iva ambudhi: -
>
> ~vlm.45. The Intellect gives existence to the circles of the fourteen
> great regions (of creation) above and below; and it plants them in the
> watery expanse of the sea on earth, and in the etherial expance of the
> waters in heaven. (The fourteen regions are the seven continents—sapta
> dwipas, beset by the seven watery oceans sapta-samndras on earth; and the
> seven planets revolving in the etherial occean of the skies. Manu says-the
> God Brahma planted his seed in the waters.)
>

> *chit.Consciousness *
>
> *of fourteen Beings *
>
> *the spheres and great *

>
>
>
> 46
>
> विचित्र.आलोक-कुसुमा घन-संकल्प-पाल्लवा ।
>
> व्योम-केदारिक.आरूढा सत्ता_ओघ-फल-शालिनी ॥४६॥
>
> vicitra-Aloka-kusumA ghana-saMkalpa-pAllavA | vyoma-kedArika-ArUDhA
> sattA_ogha-phala-zAlinI ||46||
>
> vicitra-Aloka-kusumA –
>
> ghana-saMkalpa-pAllavA -
>
> vyoma-kedArika-ArUDhA –
>
> sattA ogha-phala-zAlinI –
>
> #kedArika
>
> ~vlm.46. Intellect spreads itself like a creeper in the vacous field of
> air, and became fruitful with multitudes of created beings; it blossomed in
> the variety of the different peoples; and shooted forth in the leaves of
> its dense desires.
>
> ~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled
> with the latent tendencies of countless jivas. Desires are the buds. Past
> creations are the filaments. The sentient and the insentient beings are
> parts of the creeper. The one appears as many, but is has not become many.
>
>
>

> 47 *Ø*

>
> जीव-जाल-रज: पुञ्ज-वासना-रस-रञ्जिता ।
>
> jIva-jAla-raja: puJja-vAsanA-rasa-raJjitA |
>
> सम्.वेदन-त्वग्-वलिता चित्तेहा-कलिक.आकुला ॥४७॥
>
> saMvedana-tvag-valitA citta.IhA-kalika-AkulA ||47||
>
> .
>

> jIva-jAla-raja: *- the throng of Living.jIvas are dust = *
>
> puJja-vAsanA-rasa-raJjitA *- x = *
>
> saMvedana-tvag-valitA *- x = *
>
> cittA_IhA-kalika-AkulA *- x = *

>
> ~vlm.47. These throngs of livings beings are its farina flying about, and
> their desires are as the juice which gives them their different colours;
> their understandings are their covering cuticles and the efforts of their
> minds are buds that unfold with flowers and fruits of their desire.
>
> ~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled
> with the latent tendencies of countless jivas. Desires are the buds. Past
> creations are the filaments. The sentient and the insentient beings are
> parts of the creeper. The one appears as many, but is has not become many.
>
>
>
> अतीतासंख्य-त्रिजगत्-केसर-उज्ज्वल-रूपिणी । अनारत-स्पन्द-महाविलास-उल्लास-
> हासिनी ॥४८॥
>
> atItAsaMkhya-trijagat-kesara-ujjvala-rUpiNI |
> anArata-spanda-mahAvilAsa-ullAsa-hAsinI ||48||
>

> atIta-asaMkhya-trijagat-kesara-ujjvala-rUpiNI *- *
>
> *x *atIta-asaMkhya-*triple.world*-kesara-ujjvala-rUpiNI* = *
>
> anArata-spanda-mahA.vilAsa-ullAsa-hAsinI *- *
>
> *x **unbroken-vibration-with-play-splendor/joy-laughing*

>
> ~vlm.48 These ivories and lifeless etc. hard knuckles of all the seasons.
> They get folded out of the apprehension of separate with the changed fronts
> of this roots.
>
> ~jd. VLM here is quite incomprehensible! But the _mUla is not much
> better....
>
> ~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled
> with the latent tendencies of countless jivas. Desires are the buds. Past
> creations are the filaments. The sentient and the insentient beings are
> parts of the creeper. The one appears as many, but it has not become many.
>
>
>
> सर्व.ऋतु-पर्व-परुषा जड-शैल.आदि-गुल्मका ।
>
> विग्रह-ग्रन्थि-वलिता मूल-अग्र-परिवर्तिता ॥४९॥
>
> sarva.Rtu-parva-paruSA jaDa-zaila.Adi-gulmakA | vigraha-granthi-valitA
> mUla-agra-parivartitA ||49||
>

> sarva.Rtu-parva-paruSA - *x = *
>
> jaDa-zaila.Adi-gulmakA *- x + *
>
> vigraha-granthi-valitA - *x = *
>
> mUla-agra-parivartitA - *x. *

>
> ~vlm.49. The lightsome pistils of these florets are countless in the three
> worlds, and their incessant undulation in the air, expressed their gaysome
> dance with the sweet smiling of the opening buds.
>
> ~sv.46-49 The infinite consciousness is like a creeper. It is sprinkled
> with the latent tendencies of countless jivas. Desires are the buds. Past
> creations are the filaments. The sentient and the insentient beings are
> parts of the creeper. The one appears as many, but is has not become many.
>
>
>
> चिल्.लता.इयम् विकसिता पेलवम् सद्.असद्-वपु: ।
>
> cil.latA .iyam vikasitA pelavam sad.asad-vapu: |
>
> विचित्रम् दृश्य-कुसुमम् परामर्शासहम् बहु ॥५०॥
>
> vicitram dRzya-kusumam parAmarzAsaham bahu ||50||
>

> cil.latA .iyam vikasitA - *x = *
>
> pelavam sad.asad-vapu: *- x + *
>
> vicitram dRzya-kusumam - *x = *
>
> parAmarzAsaham bahu - *x. *

>
> ~vlm.50. It is the Intellect which stretches out all these real and unreal
> bodies, which expand like the gentle and good looking flowers for a time,
> but never endure for ever. (The body like a fading flower is soon
> blownaway.)
>
> ~sv.50-56 It is by this infinite consciousness that all this is thought
> of, expressed and done. It is the infinite consciousness alone which shines
> as the sun. It is the infinite consciousness which appears as the bodies
> which are in fact inert and which come into contact with one another and
> derive various experiences. This consciousness is like the typhoon which is
> unseen in itself but in which sand-particles and dust rise and dance as if
> by themselves.
>
>
>
> 51|Ø
>
> अनया.इह हि सर्वत्र च्.छाया-अच्छम्.इव जन्यते ।
>
> anayA .iha hi sarvatra c.chAyA-accham iva janyate |
>
> मन्यते तन्यते वस्तु गीयते क्रियते ऽपि च ॥५१॥
>
> manyate tanyate vastu gIyate kriyate_api ca ||51||
>
> .
>

> *jd.51 anayA .iha hi – *for thru this here*
>
> - sarvatra - *everywhere *=
>
> chAyA-accham iva janyate - *as.if shadow-clear it is born *= manyate –
>
> *it is thought *= tanyate - *is proclaimed/brought *= vastu – *something
> "real"* = gIyate – *it is sung* = kriyate_api ca – *and is even done*.

>
> ~vlm.51. It produces men like moon bright flowers in all places, and these
> flush and blush, and sing and dance about, deeming themselves as real
> bodies.
>
> ~sv. 50-56 It is by this infinite consciousness that all this is thought
> of, expressed and done.
>
>
>
> महाचिता.अनया नित्यम् भासन्ते भास्कर.आदय: ।
>
> mahAcitA_anayA nityam bhAsante bhAskara-Adaya: |
>
> देहा: स्वदन्ते च मिथस् तत्-सच्-चिज्-जड-विभ्रमै: ॥५२॥
>
> dehA: svadante ca mithas_tat-sac-cij-jaDa-vibhramai: ||52||
>

> mahAcitA_anayA - *by this Great **Consciousness **= *
>
> nityam - *ever = *
>
> bhAsante bhAskara-Adaya: *- shine the sun and stars + *
>
> dehA: svadante ca mithas - *and bodies pleasure together = *
>
> tat-sac-cij-jaDa-vibhramai: - *thru
> that-being-conscious-material-delusions. *

>
> ~vlm.52. It is by the power of this great Intellect, that the sun and
> other luminous bodies shining over the sky as the two bodies in a couple,
> are attracted to one another to taste the fruit of their enjoyment as that
> of gross bodies.
>
> ~sv. It is the infinite consciousness alone which shines as the sun. It is
> the infinite consciousness which appears as the bodies which are in fact
> inert and which come into contact with one another and derive various
> experiences.
>
>
>
> 53|o/
>
> चिता च .आवर्त-वर्तिन्या सिद्धान्य्.एव प्र.नृत्यति ।
>
> जगज्.जाल-रजो-लेखा तत् सत्ता दृश्य-देहिनी ॥५३॥
>
> citA ca .Avarta-vartinyA siddhAni_ eva pranRtyati |
>
> jagaj.jAla-raja:-lekhA tat sattA dRzya-dehinI ||53||
>
> .
>

> citA ca *– and thru Consciousness, = *
>
> Avarta-vartinyA *– a whirling whirlpool = *
>
> siddhAni_ eva pranRtyati *– even the siddha.Adepts dance.about = *
>
> jagaj.jAla-rajo-lekhA - *x = *
>
> tat sattA dRzya-dehinI *- x = *

>
> ~vlm.53. All other visible bodies that are seen to move about in this
> phenomenal world, are as flakes of dust dancing about on eddy. (i.e. All
> things move about and tend towards their central point the Intellect).
>
> ~sv.50-56 It is by this infinite consciousness that all this is thought
> of, expressed and done. It is the infinite consciousness alone which shines
> as the sun. It is the infinite consciousness which appears as the bodies
> which are in fact inert and which come into contact with one another and
> derive various experiences. This consciousness is like the typhoon which is
> unseen in itself but in which sand-particles and dust rise and dance as if
> by themselves.
>
>
>
> चित् सर्वम् जगद्.आरम्भम्.इमम् प्रकटयत्य्.अलम् ।
>
> त्रैलोक्य.दीपक-शिखा.दीपो वर्णा-श्रियम् यथा ॥५४॥
>
> cit sarvam jagad-Arambham imam prakaTayati_ alam |
> trailokya.dIpaka-zikhA.dIpo varNA-zriyam yathA ||54||
>

> cit sarvam jagad-Arambham imam - *Consciousness **is all the business of
> this world = *
>
> prakaTayati_ alam *- x + *
>
> trailokya.dIpaka-zikhA.dIpo - *x = *
>
> varNA-zriyam yathA - *x. *

>
> ~vlm.54. The Intellect is like luminary of the universe, and manifests
> unto us all the phenomena of the three worlds, as the flame of a lamp shows
> us the various colours of things: (which are reflected by light on dark and
> opaque matter).
>
> ~sv... It is the infinite consciousness alone which shines as the sun. It
> is the infinite consciousness which appears as the bodies which are in fact
> inert and which come into contact with one another and derive various
> experiences....
>
>
>
>
>
> http://www.popastro.com/moonwatch/moon guide/fun1.php

> <http://www.popastro.com/moonwatch/moon_guide/fun1.php>

>
>
>
> https://www.dropbox.com/s/gnxvjxiwy9dffz6/hare%20in%20the%20moon.docx?dl=0
>
>
>
> चिच्.चन्द्र-बिम्बे विमले शशवत् प्राप्य सम्.गमम् ।
>
> सर्वत्र लक्ष्यताम् एति पदार्थ-श्रीर् जगद्-गता ॥५५॥
>
> cit.candra-bimbe vimale zazavat prApya saMgamam |
>
> sarvatra lakSyatAm eti padArtha-zrI: jagat-gatA ||55||
>
> .
>

> *when*
>
> *the spotless disc, the light of the Consciousness-moon,*
>
> *is touched with harelike shadows,*
>
> *then*
>
> *everywhere there comes to be seen*
>
> *the multitude of things in this going world*
>
> *.*

>
>
>
> चिद्.रसायन-सेकेन पदार्थ-पटल-अवली ।
>
> cid.rasAyana-sekena padArtha-paTala-avalI |
>
> रूपम् एति फलम् चैव प्रावृट्-सिक्ता.इव सल्_लता ॥५६॥
>
> rUpam eti phalam caiva prAvRT-siktA .iva sal_latA ||56||
>

> cid.rasAyana-sekena *- x = *
>
> padArtha-paTala-AvalI *- x = *
>
> rUpam eti phalam ca eva *- x = *
>
> prAvRT-siktA iva san latA *- x = *

>
> ~vlm.56. It is by receiving the gilding of the Intellect, that all
> material bodies are tinctured in their various hows; as the different trees
> receive their freshness, foliage and fruitage from the influence of the
> rainy weather.
>
> ~sv.50-56 It is by this infinite consciousness that all this is thought
> of, expressed and done. It is the infinite consciousness alone which shines
> as the sun. It is the infinite consciousness which appears as the bodies
> which are in fact inert and which come into contact with one another and
> derive various experiences. This consciousness is like the typhoon which is
> unseen in itself but in which sand-particles and dust rise and dance as if
> by themselves.
>
>
>

> 57 *Ø*

>
> चिच्.छायया.एव सर्वस्य जाड्यम् सम्यग् उदेति च ।
>
> cic.chAyayA .eva sarvasya jADyam samyak. udeti ca |
>
> सर्वस्यास्य शरीरस्य गृहस्येव तमस् त्व् इह ॥५७॥
>
> sarvasya .asya zarIrasya gRhasya .iva tamas tu. iha ||57||
>
> .
>

> cit.chAyayA eva sarvasya – And in the **cit*-shadow, for all, -

>
> jADyam samyag udeti ca – totally inertia arises -
>
> sarvasya asya zarIrasya – for all, of this whole body -
>
> gRhasya iva tamas tu iha – like a house in Tamasic darkness.
>
> ~vlm.57. It is the shadow (or absence of intellect), which causes the
> dullness of an object; and all bodies are inanimate without it, as a house
> becomes dark in absence of light or a lamp. Intellect gives life to dull
> matter).
>

> *~sv.*57 This consciousness casts a shadow in itself, as it were, and

> that is regarded as tamas or inertia.
>

> *There is a chit-shadow: in it, *
>
> * for all, totally inertia comes *
>
> *to this whole body. It is like *
>
> *a house in Tamasic darkness. *

>
>
>
> 58
>
> चिच्.चमत्कृतयो देहे न भवेयुर्.इमा यदि ।
>
> त्रैलोक्य-देहास् त्यक्त्वा एते न स्पृशेयु: किल आकृतिम् ॥
>
> cic.camatkRtayo dehe na bhaveyur imA yadi | trailokya-dehAs_tyaktvA ete na
> spRzeyu: kila AkRtim ||58||
>

> cic.camatkRtaya: dehe na bhaveyur imA yadi - *If these **consciousness**-wonders
> do not happen in the body* -
>
> trailokya-dehAs_tyaktvA - *having forsaken the worldly body* -
>
> ete na spRzeyu: kila AkRtim - *they do not at-all touch the embodiment* -

>
> ~vlm.58. The wondrous powers of the intellect (which gives a shape and
> form to every thing), are wanting in any thing; it becomes a shapeless
> thing, and cannot possibly have any form or figure in the world, over its
> dull materiality. (Even inanimate nature of all forms and kinds, receives
> its figure from the power of intellect).
>

> *~sv.*58-61 In this body, thoughts and notions generate action in the

> light of this very consciousness. Surely, but for this consciousness even
> an object which is immediately in front of oneself cannot be experienced.
> The body cannot function nor exist but for this consciousness. It grows, it
> falls, it eats. This consciousness creates and maintains all the movable
> and the immovable beings in the universe.
>
>
>
> चिद्.आकाश-प्रकाशे.अस्मिन्_सम्कल्प-शिशु-धारिणी ।
>
> क्रियाकुल-वधूर् देह-गृहे स्फुरति चञ्चला ॥५९॥
>
> cid.AkAza-prakAze_asmin saMkalpa-zizu-dhAriNI | kriyAkula-vadhUr deha-gRhe
> sphurati caJcalA ||59||
>

> cid.AkAza-prakAze_asmin *- x = *
>
> saMkalpa-zizu-dhAriNI *- x = *
>
> kriyAkula-vadhUr deha-gRhe sphurati caJcalA *- x = *

>
> ~vlm.59. The intellect is as the skylight, wherein its active power or
> energy resembling its consort, resides with her offspring of desire in the
> abode of the body, and is ever restless and busy in her actions (This
> active power is personified as the Goddess sakti or Energy, and her
> offspring-desire is the personification of Brahmá).
>
> ~sv.58-61 In this body, thoughts and notions generate action in the light
> of this very consciousness. Surely, but for this consciousness even an
> object which is immediately in front of oneself cannot be experienced. The
> body cannot function nor exist but for this consciousness. It grows, it
> falls, it eats. This consciousness creates and maintains all the movable
> and the immovable beings in the universe.
>
>
>
> 60
>
> चिद्.आलोकम् विना कस्य रसना-अग्रे स्फुरन्.न्.अपि । कथम् कदा प्रकटताम् एति
> दृष्ट: क्व वा रस: ॥६०॥
>
> cid.Alokam vinA kasya rasanA-agre sphuran.n api | katham kadA prakaTatAm
> eti dRSTa: kva vA rasa: ||60||
>

> cid.Alokam vinA kasya rasanA-agre sphuran.n api *- x - *
>
> katham kadA prakaTatAm eti dRSTa: kva vA rasa: *- x - *

>
> ~vlm.60. Without the presence of the Intellect, it is no way possible for
> any one to perceive the taste of any flavour though it is set on the tip of
> his tongue, or see it with his eyes? (Intellect is the cause of all
> perception).
>
> ~sv.58-61 In this body, thoughts and notions generate action in the light
> of this very consciousness. Surely, but for this consciousness even an
> object which is immediately in front of oneself cannot be experienced. The
> body cannot function nor exist but for this consciousness. It grows, it
> falls, it eats. This consciousness creates and maintains all the movable
> and the immovable beings in the universe.
>
> #cid.Alokam #rasanA-agre #sphur #prakaTatA #rasa:
>
>
>

> 61 *Ø*

>
> शृण्व्.अङ्ग स्वाङ्ग-शाखे.अपि कुन्तलालि-लतो ऽप्य् अलम् ।
>
> zRNu_aGga svAGga-zAkhe_api kuntala-Ali-lata:_api_ alam |
>
> चिन्.मज्जनम् विना देह.वृक्ष: क इव राजते ॥६१॥
>
> cit.majjanam vinA deha.vRkSa: ka iva rAjate ||61||
>
> .
>
> zRNu_aGga svAGga-zAkhe_api kuntala-Ali-lata:_api_ alam |
>

> cit.majjanam vinA *- without bathing in Consciousness = *
>
> deha.vRkSa: ka iva rAjate *- what kind of Body.tree grows? = *

>
> ~ABComM … kuntalAli: kezsamUho latA yasmin | …
>
> ~vlm.61. Hear me and say, how can this arboretum of the body subsist, with
> its branching arms and hairy filaments, without being supplied with the sap
> of the intellect.
>
> ~sv.58-61 In this body, thoughts and notions generate action in the light
> of this very consciousness. Surely, but for this consciousness even an
> object which is immediately in front of oneself cannot be experienced. The
> body cannot function nor exist but for this consciousness. It grows, it
> falls, it eats. This consciousness creates and maintains all the movable
> and the immovable beings in the universe.
>
>
>
> वर्धते विलुठत्यति चिच्चराचरकारिणी ।
>
> चिदेवास्तीतरन्नास्ति चिन्मात्रमिदमुत्थितम् ॥६२॥
>
> vardhate viluThatyati cic_carAcara-kAriNI | cid_eva asti itaran nAsti
> cin.mAtram idam utthitam ||62||
>

> vardhate - *it grows,* =
>
> viluThatyati - *it vibrates/flickers,* =
>
> cit carAcara-kAriNI - *Consciousness** that makes the moving and
> unmoving.* =
>
> cit eva asti - *Consciousness** alone is.* =
>
> itarat na asti - *It is not otherwise.* -
>
> cin.mAtram idam utthitam - *This world has arisen as a measure of *
> *Consciousness.*

>
> ~sv.62 The infinite consciousness alone exists, naught else exists.
> Consciousness alone has arisen in consciousness.
>
> ~vlm.62. Know hence the intellect to be the cause of all moving and
> immovable things in nature, by its growing and feeding and supporting them
> all; and know also that the intellect is the only thing in existence, and
> all else is inexistent without it.
>
>
>

> *vasiShTha said—*
>
> \

>
> इति .उक्तवांस् तदा त्र्य्.अक्ष: सुधा.अंशु-स्वच्छया गिरा ।
>
> iti _uktavAn* tadA tri.akSa: sudhA.aMzu-svacchayA girA |
>
> पुन: पृष्टो मया राम सुधांशु-स्वच्छया गिरा ॥६३॥
>
> puna: pRSTo_ mayA rAma sudhAMzu-svacchayA girA ||63||
>
> .
>

> *so spoke the three-eyed shiva, and his voice was clear as moonlight.*
>
> *and I too questioned him,*
>
> *rAma,*
>
> *asked him in a moonlight-clear voice*
>
> *...*

>
>
>
> 64 o/
>
> यदि सर्व.गता देव चिद् अस्त्य् एका तदात्मक: ।
>
> yadi sarva.gatA deva cid_asti_ ekA tadAtmaka: |
>
> तद् अयम् च.अवनि-स्फार-मय-अन्धा .इव न चेतति ॥६४॥
>
> tat ayam ca .avani-sphAra-maya-andhA .iva na cetati ||64||
>
> .
>

> yadi sarva.gatA - *if thru such everywhere.going = *deva - *x = *
>
> cid_asti_ ekA tadAtmaka: *- x + *
>
> tad_ayam ca - *x = *
>
> avani-sphAra-maya-andhA .iva - *x = *
>
> na cetati - *x. *

>
> ~vlm.64. O lord! If the intellect alone is all pervading and the soul of
> all, then I hare not yet been able to know this visible earth in its true
> light.
>
> ~sv.63-66 VASISTHA continued: Thereupon I asked the Lord: "If this
> consciousness is omnipresent, how then does one become insentient and inert
> in this world? How is it possible that one who is endowed with
> consciousness loses consciousness?"
>
>
>
> 65 o/
>
> अयम् चित्वान् पुरा भूत्वा चिद्*द् हीन: संप्रति स्थित: ।
>
> ayam citvAn purA bhUtvA cid-d_hIna: saMprati sthita: |
>
> इति.इयम् कल्पना लोके प्रत्यक्ष-अनुभवा कथम् ॥६५॥
>
> iti_iyam kalpanA loke pratyakSa-anubhavA katham ||65||
>
> .
>

> ayam citvAn purA bhUtvA - *x = *
>
> cid-d_hIna: saMprati sthita: *- x + *
>
> iti_iyam kalpanA loke - *x = *
>
> pratyakSa-anubhavA katham - *x. *

>
> ~vlm.65. Say why is it that people call a living person, to be endued with
> intellect solong as he is alive, and why they say him to be devoid of
> intellct, when he is layed down as a dead and life less mass.
>
> ~sv.63-66 VASISTHA continued: Thereupon I asked the Lord: "If this
> consciousness is omnipresent, how then does one become insentient and inert
> in this world? How is it possible that one who is endowed with
> consciousness loses consciousness?"
>
> **AB.
>
>
>
>
>

> *Ishvara uvAca | *

>
>
>
> श्र्ण्व्.एतद् अखिलम् ब्रह्मन्-यदा पृष्टम्_वदामि ते ।
>
> zrNu_ etad_akhilam brahman-yadA pRSTam vadAmi te |
>
> महानयम् त्वया प्रश्न: कृतो ब्रह्म.विदाम् वर ॥६६॥
>
> mahAnayam tvayA prazna: kRto brahma.vidAm vara ||66||
>

> *hear this completely, *brAhmaNa,

>
> yadA pRSTam vadAmi te – when asked I answer you -
>
> mahAnaya-m tvayA prazna: kRta: – importantly this question is asked by you
> -
>
> brahmavidAm vara – o best of the knowers of the Brahman.
>
> Anaya - mahAnaya – mahA-Anaya, "great leading", a question requiring a
> great answer.
>
> ~vlm.66. The God replied—Hear me tell you all: O Brahman, about what you
> have asked me; it is a question of great importance, and requires, O
> greatest of theists, along explication.
>
> ~sv.63-66 VASISTHA continued: Thereupon I asked the Lord: "If this
> consciousness is omnipresent, how then does one become insentient and inert
> in this world? How is it possible that one who is endowed with
> consciousness loses consciousness?"
>
>
>
> 67
>
> चिद् अस्ति हि शरीरा.इह सर्व.भूत-मय= आत्मिका ।
>
> चल-उन्मुख.आत्मिका.एका तु निर्विकल्पा परा स्मृता ॥६७॥
>
> cid_asti hi zarIrA .iha sarva.bhUta-maya= AtmikA | cala-unmukha-AtmikA_ekA
> tu nirvikalpA parA smRtA ||67||
>
> so Consciousness is this present body
>

> of a nature that is composed of all beings* - x = *
>
> cala-unmukha-Atmika-ekA tu – but a transitory nature that is One* - x = *
>
> nirvikalpA parA smRtA – known as the supreme Nirvikalpa* - x = *

>
> ~vlm.So chit.Consciousness in this present embodiment is of a nature that
> is composed of all beings, but a transitory nature that is One, Supreme,
> and without imagined form [norvikalpa].
>
> ~sv.67 The LORD applauded the question and replied: The omnipresent
> consciousness, which is all in all, exists in this body both as the
> changing and as the unchanging and unmodified one.
>
> ~vlm.67. The intellect resides in every body, as also in all things as
> their inherent soul; the one is viewed (by shallow understandings) as the
> individual and active spirit, and the other is known (to comprensive mind)
> as unchanging and universal soul.
>
> ~AB. … | calAyAm vyaSTi-samaSTi-buddhau unmukhAtmikA Asakta-svabhAvA | … |
> parA kUTastha-cit tu nirvikalpA ||> ComM - x =
>
>
>
>
>
> सम्कल्प-बुद्धा सा.एव.अन्त: स्वयम्.अन्या.इव संस्थिता ।
>
> saMkalpa-buddhA sA_eva.anta: svayam anyA .iva saMsthitA |
>
> सम्कल्पित-इतर-वरा दौ:शील्यम् स्त्री यथा गता ॥६८॥
>
> saMkalpita-itara-varA dau:zIlyam strI yathA gatA ||68||
>

> saMkalpa-buddhA sA eva – *it is only conceptual intellection = *
>
> anta: svayam – *within oneself = *
>
> anyA iva saMsthitA – *as.if located + *
>
> saMkalpita-itara-varA – *choosing [a husband] otherwise imagined = *
>
> strI yathA gatA dauHzIlya-m – *like a woman wed to a bad character = *

>
> ~vlm.p.67/68 The mind misled by its desires views the inner spirit as
> another, just as a greedy person takes his consort for another in his
> dream.
>
> ~sv.68-70 Just as a woman dreams herself to be another with another as her
> husband in that dream, the same consciousness believes itself to be of
> another nature.
>
>
>

> 69|*Ø*

>
> स एव हि पुमान् कोपाद् यथेहान्य इव क्षणात् ।
>
> sa:_ eva hi pumAn kopAt yathA_îhâ_anya iva kSaNAt |
>
> भवत्य्.एवम् विकल्प-अङ्का चित्.स्वरूप.आन्यताम् गता ॥६९॥
>
> bhavati_ evam vikalpa-aGkA cit.svarUpa-anyatAm gatA ||69||
>
> .
>

> sa eva hi pumAn kopAd – *and so indeed a person from anger/passion = *yathA
> iha/IhA anya iva kSaNAt bhavati – *becomes something quite different = *evam
> vikalpA aGkA – *thus an imagined image = *cit.svarUpa-anyatAm gatA – *becomes
> a different *cit-identity.*

>
> ~vlm.p.68 As the same man seems to be changed to another person during his
> fit of anger, so sober consciousness is transformed to a changeable spirit
> by one’s mistake of its true nature.
>
> ~vwv.1072/69. As that same man indeed becomes like another in a moment
> on-account.of anger, so, the one of the nature of pure Consciousness, has
> gone to the state of otherness, having the stain of error (or imagination).
>
> ~vlm.69. And as the same man seems to be changed to another, during his
> fit of anger; so the sober intellect is transformed to a changeable spirit,
> by one's mistake of its true nature. (The nirvikalpa or immutable spirit,
> is changed to a savikalpa or mutable one).
>

> *~sv.*68-70 Just as a woman dreams herself to be another with another as

> her husband in that dream, the same consciousness believes itself to be of
> another nature.
>

> *jd.69 sa eva hi pumAn kopAd – *and so indeed a person from anger/passion
> = *yathA iha/IhA anya iva kSaNAt bhavati – *becomes something quite
> different = *evam vikalpA aGkA – *thus an imagined image = *cit.svarUpa-anyatAm
> gatA – *becomes a different *cit-identity.*

>
>
>
> 70
>
> विकल्प-कल्पिता ब्रह्मंश् चित्.स्वरूप-परिच्युता ।
>
> जाड्यम् क्रमाद् भावयन्ती प्रयाति कलना-पदम् ॥७०॥
>

> vikalpa-kalpitA brahma*M*z_cit.svarUpa-paricyutA | jADyam
> kramAd_bhAvayantI prayAti kalanA-padam ||70||
>
> vikalpa-kalpitA *- x = *
>
> brahman – *o brAhmaNa = *
>
> cit.svarUpa-paricyutA *- x = *
>
> jADyam kramAd_bhAvayantI prayAti kalanA-padam *- x = *
>
> च्यु #cyu -> #paricyu -> #*paricyuta‑* - fallen or descended from (abl.) •

> fallen from heaven (to be born as a man) • swerved or deviated from (abl.)

> R. • deprived or rid of (abl.) *M*Bh.&c. • ruined , lost , miserable (
> *opp.* to #samRddha‑) *M*Bh. • streaming with (instr.) ib.

>
> ~vlm.70. The intellect being attributed with many variable qualities and
> desires, is made to lose its state of purity; and by thinking constantly of
> it gross nature, it is at last converted to the very gross object of
> thought.
>
> ~sv.68-70 Just as a woman dreams herself to be another with another as her
> husband in that dream, the same consciousness believes itself to be of
> another nature.
>
>
>
> 71
>
> चित् स्वयम् चेत्यताम् एति स.आकाश-परमाणुताम् ।
>
> शब्द-बीज.आत्मिकाम् पश्चाद् वात-तन्मात्र-गामिनी ॥७१॥
>
> cit svayam cetyatAm eti sa-AkAza-paramANutAm | zabda-bIja-AtmikAm
> pazcAd_vAta-tanmAtra-gAminI ||71||
>
> ~vlm.71. Then the subjective intellect chit, becomes itself the chetya or
> object of thought, and having assumed the subtile form of a minute etherial
> atom, becomes the element of sound; and is afterwards transformed to the
> rudimental particle of air vata tan mátra.
>

> *~sv.*71-73 Just as the same man when he is under the influence of

> uncontrollable rage behaves completely differently, even so consciousness
> assumes another aspect and functions differently. By stages, it becomes
> insentient and inert.
>
>
>
> 72
>
> देश-काल-विभागान्ता तन्मात्र-वलिता क्रमात् ।
>
> जीवो भूत्वा भवत्य् .आशु बुद्धि: पश्चाद् अहम् मन: ॥७२॥
>
> deza-kAla-vibhAgAntA tanmAtra-valitA kramAt | jIvo bhUtvA bhavati_ Azu
> buddhi: pazcAd_aham mana: ||72||
>

> deza-kAla-vibhAgAntA - *x = *
>
> tanmAtra-valitA kramAt *- x + *
>
> jIva: bhUtvA bhavati .Azu - *x = *
>
> buddhi: pazcAd_aham mana: - *x. *

>
> ~vlm.72. This aerial particle then bearing relation to the parts of time
> and place, becomes the vital principle (as existing some where for a
> certain period of time); which next turns to the understanding and finally
> to the mind.
>
> ~sv.71-73 Just as the same man when he is under the influence of
> uncontrollable rage behaves completely differently, even so consciousness
> assumes another aspect and functions differently. By stages, it becomes
> insentient and inert.
>
>
>
> मनस् त्वम् समुपायाता सम्सारम्.अवलम्बते ।
>
> manas_tvam samupAyAtA samsAram avalambate |
>
> "चण्डालो_ऽस्मि".इति मननाच्_चण्डालत्वम्.इव द्विज: ॥७३॥
>
> "caNDAla:'smi"_iti mananAc_caNDAlatvam iva dvija: ||73||
>

> manas_tvam samupAyAtA - *Mind, you have approached = *
>
> samsAram avalambate *– on the saMsAra.Convolution depending =*
>
> "caNDAla: asmi" *– "I am a *chaNDAla" =*
>
> iti mananAt *– thru such thinking =*
>
> caNDAlatvam iva dvija: *- the state of chaNDAla like a twiceborn =*

>
> ~vlm.73. The intellect being thus transformed into the mind, dwells on its
> thoughts of the world, and is then amalgamated with it, in the same manner
> as a Brahman is changed to chandala, by constantly thinking himself as
> such. (Thus this creation is a display of the divine mind and identic with
> it).
>
> ~sv.71-73 Just as the same man when he is under the influence of
> uncontrollable rage behaves completely differently, even so consciousness
> assumes another aspect and functions differently. By stages, it becomes
> insentient and inert.
>
> #manas #samupAyAtA #avalamb #caNDAla #manana
>
>
>
> सम्कल्पिता.अ-प्रबोधेन जाड्य-अविश्व-प्रबोधिनी ।
>
> शबलम् रूपम् आसाद्य सम्कल्पाद् यात्य्.अनारतम् ॥७४॥
>
> saMkalpitA_a-prabodhena jADya-avizva-prabodhinI | zabalam rUpam .AsAdya
> saMkalpAd_yAti_ anAratam ||74||
>

> saMkalpitA_a-prabodhena - *x = *
>
> jADya-avizva-prabodhinI *- x + *
>
> zabalam rUpam .AsAdya - *x = *
>
> saMkalpAd_yAti_ anAratam - *x. *

>
> ~vlm.74. Thus the divine Intellect forgets its universality by its
> thoughts of particulars; and assumes the gross forms of the objects of its
> thoughts and desires. (Hence we say a man to be of such and such a mind,
> according to the thought or desire that he entertains in it. i.e. The whole
> being taking for a part and the part for the whole).
>
> ~ABComM … tat-prayukta-jADyena avizva-prabodhinI asarvajJA bhUtvA …
>
> ~sv.74-88 From this arises the cyclic world-appearance and notions like 'I
> am an untouchable', etc. The infinite consciousness itself thus becomes
> apparently inert, just as water becomes crystal. Thereafter the mind
> becomes deluded, entertains cravings, falls a prey to lust and anger,
> experiences prosperity and adversity, suffers pain and pleasure, clings to
> hope, endures terrible suffering and is filled with likes and dislikes that
> perpetuate the delusion. Thoroughly deluded, it goes from error to error,
> from ignorance to greater ignorance.
>
>
>
> अनन्त-सम्कल्प.मयी जाड्य-सम्कल्प.पीवरा ।
>
> चिज्_जाड्यान्_मोदम् आयाति पय: पाषाणताम् इव ॥७५॥
>
> ananta-saMkalpa.mayI jADya-saMkalpa.pIvarA | cij_jADyAn modam AyAti paya:
> pASANatAm iva ||75||
>

> ananta-saMkalpa.mayI - *made of boundless concepts = *
>
> jADya-saMkalpa.pIvarA *- x + *
>
> cit jADyAn modam AyAti - *x = *
>
> paya: pASANatAm iva - *x. *

>
> ~vlm.75. The Intellect being thus replete with its endless thoughts and
> desires, grows as dull as the gross objects it dwells upon; till at last
> the subtile intellect grows as stony dull, as the pure water is converted
> to massive stones and hails.
>
> ~sv.74-88 From this arises the cyclic world-appearance and notions like 'I
> am an untouchable', etc. The infinite consciousness itself thus becomes
> apparently inert, just as water becomes crystal. Thereafter the mind
> becomes deluded, entertains cravings, falls a prey to lust and anger,
> experiences prosperity and adversity, suffers pain and pleasure, clings to
> hope, endures terrible suffering and is filled with likes and dislikes that
> perpetuate the delusion. Thoroughly deluded, it goes from error to error,
> from ignorance to greater ignorance.
>
>
>
> ततश् चित्तम् मनो-मोहो माया.इति विहित-अभिधा ।
>
> जाड्यम् निपुणम् आश्रित्य संसारे जायते मुने ॥७६॥
>

> tataz_cittam mano-moho mAyA .iti vihita*-*abhidhA | jADyam nipuNam

> Azritya saMsAre jAyate mune ||76||
>

> tata: cittam manas-moha: – *thus the chitta.Affection is a delusion of
> manas.Mind* – Note how this verse distinguishes manas.Mind (the

> tyakta-ananta-nija-AbhogA - *x = *
>
> vyavacched_avikAriNI *- x + *
>
> du:kha-dAva-anala-AtaptA - *x = *
>
> zokAziva-kRzAzayA - *x. *

>
> ~vlm.78. By forsaking the endless felicity (of spirituality), it is
> subjected to the incessant vicissitudes of mortality, it now sets dejected
> in despair, and lamenting over its griefs and sorrow, and then burns amidst
> the conflagration of its woes and misery.
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>
> इयम्.अस्मि.इति भावेन शून्येन विकली.कृता ।
>
> देह.मात्र-गृहीत.आस्था परम् दैन्यम्_उपागता ॥७९॥
>
> iyam asmi_iti bhAvena zUnyena vikalI.kRtA | deha.mAtra-gRhIta-AsthA param
> dainyam upAgatA ||79||
>

> iyam asmi_iti bhAvena zUnyena vikalI.kRtA *- x + *
>
> deha.mAtra-gRhIta-AsthA - *x = *
>
> param dainyam upAgatA - *x. *

>
> ~vlm.79. See how it is harassed with the vain thought of its personality
> that I am such a one; and look at the miseries to which it is exposed, by
> its reliance on the frail and false body.
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>
> मग्ना मोह-मग्नापङ्के जीर्णा.इव वन-दन्तिनी ।
>
> भाव.अभावालता-दोला परिलोल-शरीरका ॥८०॥
>

> magnA moha-magnApaGke jIrNA .iva vana-dantinI | bhAva*.*abhAvAlatA-dolA
> parilola-zarIrakA ||80||
>
> magnA moha-magnApaGke - *x = *
>
> jIrNA .iva vana-dantinI *- x + *
>
> bhAva*.*abhAvAlatA-dolA - *x = *
>
> parilola-zarIrakA - *x. *

>
> ~vlm.80. See how it is worried by its being hushed to andfro, in the
> alternate swinging beds of prosperity and adversity; and see bow it is
> plunged in the deep and muddy puddle of misery, like an worn out elephant
> sinking in the mire.
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>

> 81|*Ø*

>
> असारापार-संसार-विकार-व्यवहारिणी ।
>
> asArApAra-samsAra-vikAra-vyavahAriNI |
>
> तापो-अपतप्त-हृदया राग-तेजो.अनुरञ्जिता ॥८१॥
>
> tApo-apatapta-hRdayA rAga-teja:anuraJjitA ||81||
>
> .
>

> asArApAra-samsAra-vikAra-vyavahAriNI *- x + *
>
> tApo-apatapta-hRdayA - *x = *
>
> rAga-teja:anuraJjitA - *x. *

>
> ~vlm.81. Look at this deep and unfordable ocean of the world, all hollow
> within and rolling with the eventful waves of casualties; it emits the
> submarine fire from within its bosom, as the human heart flashes forth with
> its hidden fire of passions and affections.
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>

> 82|*Ø*

>
> निज-यूथ-परिभ्रष्टा मृगी.इव.अवशताम् गता ।
>
> nija-yUtha-paribhraSTA mRgI_iva.avazatAm gatA |
>
> आविर्.भाव-उदित.आकारा तिरोभावे ऽस्तम् आगता ॥८२॥
>
> Avir.bhAva-udita-AkArA tirobhAve_astam .AgatA ||82||
>
> .
>

> nija-yUtha-paribhraSTA - *x = *
>
> mRgI_iva.avazatAm gatA *- x + *
>
> Avir.bhAva-udita-AkArA - *x = *
>
> tirobhAve_astam .AgatA - *x. *

> 84|*Ø*

>
> उष्ट्री .इव मधुरम् बिन्दुम् वाञ्छते भावितम् सुखम् ।
>
> uSTrI .iva madhuram bindum vAJchate bhAvitam sukham |
>
> अवान्तर-परिभ्रष्टा दोषाद् दोषम् पतत्य् अध: ॥८४॥
>
> avAntara-paribhraSTA doSAt doSam patati_ adha: ||84||
>
> .
>
> uSTrI .iva madhuram bindum x
>

> vAJchate bhAvitam sukham * - wanting a future good = *
>
> avAntara-paribhraSTA doSAt * - between-fallen thru wrong = *
>
> doSam patati _adha: * - in wrong falls down = *

>
> ~vlm.84. Man encounters all pains for a certain pleasure in prospect, as
> the camel browses the thorny furze in expectation of honey at a honey comb
> in it; but happening to slip from his intermediate stand point, he is
> hurled head long to the bottom.
>
>
>

> 85 *Ø*

>
> परम् वैषम्यम् आयाति संकटात् संकटम् गता ।
>
> param vaiSamyam .AyAti saMkaTAt saMkaTam gatA |
>
> दु:ख-अदु:खं निपतिता विपदो विपदि स्थिता ॥८५॥
>
> du:kha-adu:kham nipatitA vipado vipadi sthitA ||85||
>
> .
>
> ~vlm.85. One meeting with a reverse falls from one danger to another; and
> so he meets with fresh calamities, as if one evil invited or was the
> harbinger of the other.
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>

> 86|*Ø*

>
> नाना-अनर्थ-गणोपेता चेष्टापर-वशाशया ।
>

> nAnA*-*anartha-gaNa*-*upetA ceSTApara-vazAzayA |

>
> कष्टात् कष्टम् अनुप्राप्ता परिताप-अनुतापिनी ॥८६॥
>
> kaSTAt kaSTam anuprAptA paritApa-anutApinI ||86||
>
> .
>

> nAnA*-*anartha-gaNa*-*upetA - *x = *
>
> ceSTApara-vazAzayA *- x + *
>
> kaSTAt kaSTam anuprAptA - *passing from misery to misery = *
>
> paritApa*-*anutApinI - *x. *

>
> ~vlm.86. The mind that is captivated by its desires, and led onward by its
> exertions, meets with one difficulty after another, and has cause to repent
> and grieve at every step: (or is the cause of remorse and grief). (All toil
> and moil, tend to the vexation of the spirit).
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>
> क्रमाद् आबद्ध-वैदग्ध्याद् वैदग्ध्य-अङ्गम्_उपागता ।
>
> विचित्र-बन्ध-निर्माण-पराक्रम-पदम् गता ॥८७॥
>
> kramAd .Abaddha-vaidagdhyAd_vaidagdhya-aGgam upAgatA |
> vicitra-bandha-nirmANa-parAkrama-padam gatA ||87||
>

> kramAd .Abaddha-vaidagdhyAd - *x = *
>
> vaidagdhya-aGgam upAgatA *- x + *
>
> vicitra-bandha-nirmANa-parAkrama-padam -
>
> *m *vicitra-bandha-nirmANa-parAkrama-pada* = *
>
> gatA - *x. *

>
> ~vlm.87. As a man advances in life, so he improves in his learning; but
> alas! all his worldly knowledge serves at best, but to bind down the soul
> fast to the earth.
>
> ~sv.74-88 Consciousness thus becomes its own object, creating space and
> then air and their respective qualities. At the same time, it evolves
> within itself time and space, and becomes a jiva followed by individualised
> finite intellect and mind. From this arises the cyclic world-appearance and
> notions like 'I am an untouchable', etc. The infinite consciousness itself
> thus becomes apparently inert, just as water becomes crystal. Thereafter
> the mind becomes deluded, entertains cravings, falls a prey to lust and
> anger, experiences prosperity and adversity, suffers pain and pleasure,
> clings to hope, endures terrible suffering and is filled with likes and
> dislikes that perpetuate the delusion. Thoroughly deluded, it goes from
> error to error, from ignorance to greater ignorance.
>
>
>
> सर्वत: शङ्कते भीता प्रान-अत्ययम्_उपागता ।
>
> क्षीण-तोया.इव शफरी विवर्तन-परायणा ॥८८॥
>
> sarvata: zaGkate bhItA prAna-atyayam upAgatA | kSINa-toyA .iva zapharI
> vivartana-parAyaNA ||88||
>

> sarvata: zaGkate bhItA - *x = *
>
> prAna-atyayam upAgatA *- x + *
>
> kSINa-toyA .iva zapharI - *x = *
>
> vivartana-parAyaNA - *x. *

> jAyate - *is born = *
>
> svarga-nagare - *in a heavenly city = *
>
> nAgI pAtAla-koTare *- a nAga girl in Netherworld, + *
>
> AsurI dvaitya-vicAre x
>
> nara-strI kula.parvate - *x. *

>
> ~vlm.90. The propensities of past life, cause some to be born as celestial
> nymphs in heaven, and other as venomous serpents in subterranean cells;
> while some become as fierce demons, and many are reborn as men and women on
> earth.
>
> ~sv. ... it is born in heaven or in hell, in the netherworld or on earth
> as human, subhuman or inanimate being.
>
>
>

> 90| *Ø*

>
> राक्षसी राक्षस.आधारे वानरी वन.कोटरे ।
>
> rAkSasI rAkSasa-AdhAre vAnarI vana.koTare |
>
> सिंही गिरि.इन्द्र-शिखरे किन्नरी कुल.पर्वते ॥९१॥
>
> siMhI giri.indra-zikhare kinnarI kula.parvate ||91||
>
> .
>

> rAkSasI rAkSasa-AdhAre - *a Demoness among Demons = *
>
> vAnarI vana.koTare *- a Forester girl in a Forest house + *
>
> siMhI giri.indra-zikhare - *a Lioness atop a mountainpeak = *
>
> kinnarI kula.parvate - *a Whatnot woman of a mountain clan. *

>
> ~vlm.91. The past actions of men make to be born again as RákShas among
> savages, and others as monkeys in forests; while some become as Kinnaras on
> mountains, and mapy as lions on mountain tops. (All these are depraved
> races of men víz. the anthropophagi cannibals, the pigmy apes-banors, the
> ugly mountaneers kinnaras and the leonine men nararinhas).
>
> ~sv.89-92 In childhood, this deluded consciousness is totally dependent on
> others, in youth it runs after wealth and is filled with worry, in old age
> it is sunk in sorrow and in death it is led by its own karma. In accordance
> with that karma, it is born in heaven or in hell, in the netherworld or on
> earth as human, subhuman or inanimate being.
>
>
>
> विद्याधरी देव-गिरौ व्याली च वन.गर्तके ।
>
> लता तरौ खगी नीडे वीरुत्-सनौ वने मृगी ॥९२॥
>
> vidyAdharI deva-girau vyAlI ca vana.gartake | latA tarau khagI nIDe
> vIrut-sanau vane mRgI ||92||
>

> vidyAdharI deva-girau - *x = *
>
> vyAlI ca vana.gartake *- x + *
>
> latA tarau khagI nIDe - *x = *
>
> vIrut-sanau vane mRgI - *x. *

> 94|*Ø*

>
> दिनम् करोति तीक्ष्ण-अंशुर् वर्षत्य्.अम्बु.धरो जलम् ।
>
> dinam karoti tIkSNa-aMzu: varSati_ ambu.dharo_ jalam |
>
> करोति श्वसनम् संवित्-स.पर्वत-महा.उदधिम् ॥९४॥
>
> karoti zvasanam saMvit-sa.parvata-mahA.udadhim ||94||
>
> .
>
> ~vlm.94. It is this which makes the sun to make the day and the clouds to
> give the rain (or pour in rains); It makes the sea to breathe out in waves,
> and the volcanic mountains to blow out in fire and flame.
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
>
>
> ऋतु.चक्रम् प्रवहति सहसा काल-मण्डलम् ।
>
> दिन.रात्रितया_उपैति तेजस् तिमिरताम् क्रमात् ॥९५॥
>
> Rtu.cakram pravahati sahasA kAla-maNDalam | dina.rAtritayA_upaiti
> tejas_timiratAm kramAt ||95||
>

> Rtu.cakram pravahati - *x = *
>
> sahasA kAla-maNDalam *- x + *
>
> dina.rAtritayA_upaiti - *x = *
>
> tejas_timiratAm kramAt - *x. *

>
> ~vlm.95. It makes the curricle of time to revolve continually in the
> circle of the seasons; and causes the day and night to rotate in their
> cycles of light and darkness.
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
>
>
> क्व.चिद् बीज-रस-उल्लासात् क्व.चित् पाषाण-मौनिनी ।
>
> क्व.चिन् नदी रसवती क्व.चित् कुमुद-विस्तृति: ॥९६॥
>
> kva.cid bIja-rasa-ullAsAt kva.cit pASANa-mauninI | kva.cin nadI rasavatI
> kva.cit kumuda-vistRti: ||96||
>

> kva.cid bIja-rasa-ullAsAt - *x = *
>
> kva.cit pASANa-mauninI *- x + *
>
> kva.cin nadI rasavatI - *x = *
>
> kva.cit kumuda-vistRti: - *x. *

>
> #vistRti – विस्तृति – extent, width; breadth, expansion.
>
> ~vlm.96. Here it causes the seeds to vigitate with the juice contained in
> them; and there it makes the stones and minerals lie down in mute silence.
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
>
>
> क्व.चित् फलावली-पाकै: क्व.चित् काष्ठ-अनल.आदिभि: ।
>
> kva.cit phalAvalI-pAkai: kva.cit kASTha-anala.Adibhi: |
>
> क्व.चिच्छैत्यहिमद्वारि क्व.चित् ख.आदि न किंचन ॥९७॥
>
> kva.cicchaityahimadvAri kva.cit kha.Adi na kiMcana ||97
>
> ||
>

> *...*
>
> *sometimes with loads of ripe fruit,*
>
> *sometimes with kindling for the fire,*
>
> *sometimes a warm rain,*
>
> *sometimes *the *spacious sky—nothing at.all*
>
> *!*
>
>
>
> 98|*Ø*

>
> क्व.चिद् उज्ज्वलित.आकारा क्व.चित् कष्ठा शिला क्व.चित् ।
>
> kva.cid_ujjvalita-AkArA kva.cit kaSThA zilA kva.cit |
>
> क्व.चिन् नीलाथ हरिता क्व.चिद् अग्नि: क्व.चिन्_मही ॥९८॥
>
> kva.cin nIlA .atha haritA kva.cid_agni: kva.cin mahI ||98||
>
> .
>

> kva.cid_ujjvalita-AkArA * - sometimes a blazing body = *
>
> kva.cit kaSThA zilA kva.cit * - sometimes wooden ; stone sometimes =
> *
>
> kva.cin nIlA atha haritA * - sometimes blue & then a shade of red = *
>
> kva.cid_agni: kva.cin mahI * - sometimes Fire ; sometimes Earth = *

>
> ~vlm.98. Here it glows in luminous bodies, and there it shows itself of
> impenetrable thickets and inaccessible rocks; It shines is bright and white
> in one place, and is as dark and blue in another; It sparkles in the fire
> and dwindles in the earth, it blows in the air and spreads in the water.
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
>
>
> 99 o/
>
> सर्व.आत्मत्वात् सर्व.गत्वात् सर्व.शक्तित्व-योगत: ।
>
> सर्वत्वाद् एवम्.रूपा.एव खाद् अप्य्.अच्छा.एव सा परा ॥९९॥
>
> sarva.AtmatvAt sarva.gatvAt sarva.zaktitva-yogata: |
> sarvatvAd_evaMrUpA_eva khAd_api_ acchA_eva sA parA ||99||
>
> .
>

> sarva.AtmatvAt * - from the Effective state of all.self = * _
> sarva.gatvAt - *x = *
>
> sarva.zaktitva-yogata: *- x + *
>
> sarvatvAd_evaMrUpA_eva - *x = *
>
> khAd_api_ acchA_eva sA parA - *x. *

>
> ~vlm.99. Being the all-pervading, omnipresent and omnipotent power itself,
> it is the one in all and the whole plenuM It is therefore more subtile and
> transparent, than the ratified and translucent air.
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
>
>
> चिच्_चिनोति यथा .आत्मानम् येन यत्र यदा यदा ।
>
> cic_cinoti yathA .AtmAnam yena yatra yadA yadA |
>
> तत् तथा.अनुभवत्य्.अम्बु स्पन्दाद् वीच्य्.आदि-ताम् यथा ॥१००॥
>
> tat tathA_anubhavati_ ambu spandAd_vIcy-Adi-tAm yathA ||100||
>

> cit cinoti yathA .AtmAnam - *as **Consciousness **conceives itself = *
>
> yena yatra yadA yadA *- how and where and whenever + *
>
> tat tathA_anubhavati_ ambu - *it thus becomes water = *
>
> spandAd_vIcy-Adi-tAm yathA - *thus thru its vibration as the state of
> waves. *

>
> ~vlm.100. As the intellect spreads out and contracts itself, in any manner
> in any place or time; so it conceives and produces the same within and
> without itself, as the agitation of waters produces both the little billows
> and huge surges of the sea. (The intellect is the immanent cause of all
> phenomena).
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
> \
>
> हंसी क्रौञ्ची बकी काकी सारसी तुरगी वृक्षी ।
>
> haMsI krauJcI bakI kAkI sArasI turagI vRkSI |
>
> बकी बलाका हरिणी वानरी किन्नरी शुनी ॥१०१॥
>
> bakI balAkA hariNI vAnarI kinnarI zunI ||101||
>
> .
>
> ...
>

> haMsI* a swan,* -> krauJcI* a curlew,* ->
>
> bakI* a stork,* -> kAkI* a crow,* ->
>
> sArasI* a pond.crane,* -> turagI* a mare,* ->
>
> vRkSI* a **tree.monkey + *bakI* a stork again* ->
>
> balAkA* a shore.crane* -> hariNI* a doe, & so* ->
>
> vAnarI *– a Forester Girl* -> kinnarI* a Whatnot Gal* ->
>
> zunI – *a mongrel bitch* ->

>
> ~vlm.101. The intellect stretches itself in the various forms of ducks and
> geese, of cranes and crows, of storks, wolves and horses also; it becomes
> the heron and partridge, the parrot, the dog, the stag, the ape and Kinnara
> likewise.
>

> * haMsI - *a swan, = *krauJcI - *a curlew, = *bakI - *a stork, = *kAkI - *a
> crow, = *sArasI - *a crane, = *turagI - *a mare, = *vRkSI *- a
> tree.monkey + *bakI - *a stork again = *balAkA - *a crane = *hariNI - *a
> doe, = *vAnarI *- an ape = *kinnarI *- a kiMnara.Whatnot = *zunI – *a
> mongrel bitch* =
>
>
>
> 102|*Ø*

>
> वटिका पिङ्गली शाली मक्षिका भ्रमरी शुकी ।
>
> vaTikA piGgalI zAlI makSikA bhramarI zukI |
>
> धी: श्रीर्ह्री: प्रीति रतिश् च संबरी शर्वरी शशी ॥१०२॥
>
> dhI: zrI:_ hrI: prIti:_ rati:_ ca zambarI zarvarI zazI ||102||
>
> .
>
> she's vaTikA, a piNDa Lump of funeral cake
>

> piGgalI - *red-brown, tawny = *
>
> zAlI x
>
> makSikA - *x = *
>
> bhramarI x
>
> zukI *- x + *
>
> dhI: *- thot = *
>
> zrI: *- plenty = *
>
> hrI: x
>
> prIti x
>
> ratiz_ca - *x = *
>
> zambarI * - Sorceress = *
>
> zarvarI zazI – *Moon Goddess*
>
> *... *

>
> ~vlm.102. It is the abstract quality of the understanding, beauty and
> modesty, and of love and affections also; it is the power of illusion and
> the shadow and brightness of night and of moonlight likewise.
>
> ~sv.93-103 It is the same consciousness that appears as Visnu, Siva,
> Brahma and others. It is the same consciousness that functions as the sun,
> the moon, the wind, the factors that cause changes in seasons, day and
> night. It is the same consciousness that is the life-force in seeds and the
> characteristics of all material substances.
>
>
>

> 103 *Ø*

>
> एतास्व्.अन्यासु च.अन्यासु परिभ्रमति योनिषु ।
>
> etAsu_ anyAsu ca.anyAsu paribhramati yoniSu |
>
> विवर्तमान-संसारे जल.आवर्ते तृणम् यथा ॥१०३॥
>
> vivartamAna-saMsAre jala-Avarte tRNam yathA ||103||
>
> .
>
> ...
>

> etAsu_ anyAsu ca - in *these & others = *
>
> anyAsu paribhramati yoniSu *- x + *
>
> vivartamAna-saMsAre - *x = *
>
> jala-Avarte tRNam yathA - *x. *

> eSA sA kathitA tubhyam - *x = *
>
> jIva-zaktir mahAmune *- x + *
>
> prAkRta-AcAra-vivazA - *x = *
>
> varAkI pazu-dharmiNI - *x. *

>
> ~vlm.105. I have told you already, O great sage! how this principle of the
> living spirit, becomes vitiated by its animal propensities, and is
> afterwards debased to the nature and condition of brute creatures.
>
> ~sv.104-108 This consciousness which is conditioned by self-limitation is
> afraid of itself! Such is the truth concerning the jiva-consciousness. It
> is also known as karma-atma (the self that is caught in the wheel of action
> and reaction).
>
>
>
> कर्म .आत्मा.इत्य्.अभिधाम् प्राप्ता शोच्या.अस्य परमात्मन: ।
>
> karma .AtmA .iti_ abhidhAm prAptA zocyA_asya paramAtmana: |
>
> अनन्तम् दु:ख-बहुलम् स्वयम् विभ्रमम् आश्रिता ॥१०६॥
>
> anantam du:kha-bahulam svayam vibhramam .AzritA ||106||
>

> karma-AtmA ity abhidhAm - *x = *
>
> prAptA zocyA asya paramAtmana: *- x + *
>
> anantam du:kha-bahulam - *x = *
>
> svayam vibhramam AzritA - *x. *

>
> ~vlm.106. The supreme soul receiving the appellation of the living soul or
> principle of action, becomes a pitiable object, when it becomes subject to
> error and illusion, and is subjected to endless pains and miseries.
>
> ~sv.104-108 This consciousness which is conditioned by self-limitation is
> afraid of itself! Such is the truth concerning the jiva-consciousness. It
> is also known as karma-atma (the self that is caught in the wheel of action
> and reaction).
>
>
>
> असद् एव.अनया .आक्रान्तम् विनाशि सहजम् मलम् ।
>
> asad_eva.anayA .AkrAntam vinAzi sahajam malam |
>
> तण्डुलेन.इव कञ्चूकम्.अनन्यया.अव्यवस्थितम् ॥१०७॥
>
> taNDulena_iva kaJcUkam ananyayA_avyavasthitam ||107||
>

> asad evAnayAkrAntam - *x = *
>
> vinAzi sahajam malam *- x + *
>
> taNDulena iva kaJcUkam - *x = *
>
> ananyayA avyavasthitam - *x. *

>
> ~vlm.107. The deluded soul is then over powered by its connate sin, which
> causes it to choose the wrong unreality—asat for itself, which being frail
> and perishable, makes the active soul to perish with itself. (This passage
> appears to allude to the original sin of man, which became the cause of the
> death and woes of human life. The connate sin is compared to the husk which
> is born with the rice, and not coming from without. It is otherwise called
> the inborn sinfulness or frailty of human nature—Man is to err &c).
>
> ~sv.104-108 This consciousness which is conditioned by self-limitation is
> afraid of itself! Such is the truth concerning the jiva-consciousness. It
> is also known as karma-atma (the self that is caught in the wheel of action
> and reaction).
>
>
>
> अनन्त-विभव-भ्रष्टा दौर्भाग्य-परितापिनी ।
>
> शोचन्ती प्राप्य जीवत्वम् भर्तृ-हिना.इव नायिका ॥१०८॥
>
> ananta-vibhava-bhraSTA daurbhAgya-paritApinI | zocantI prApya jIvatvam
> bhartR-hinA .iva nAyikA ||108||
>
> ananta-vibhava-bhraSTA x
>
> daurbhAgya-paritApinI |
>

> zocantI prApya jIvatvam – *she cries when she gets life *=
>
> bhartR-hinA iva nAyikA – *like a woman without a husband. *

>
> ~vlm.108. The soul being thus degraded from its state of endless felicity,
> to the miserable condition of mortal life laments over its fallen state, as
> a widow wails over her fate.
>
> ~sv.104-108 This consciousness which is conditioned by self-limitation is
> afraid of itself! Such is the truth concerning the jiva-consciousness. It
> is also known as karma-atma (the self that is caught in the wheel of action
> and reaction).
>
>
>
> जड-गतेर् अवलोकय शक्ततां
>
> jaDa-gater avalokaya zaktatAm
>
> निज-पद-स्मरणेन विनेह चित् ।
>
> nija-pada-smaraNena vineha cit |
>
> व्रजति कष्तम् अध: पतनाय या
>
> vrajati kaStam adha: patanAya yA
>
> यद् अरघट्ट-घटी-घन-पीठवत् ॥१०९॥
>
> yad araghaTTa-ghaTI-ghana-pIThavat ||109||
>

> jaDa-gater avalokaya zaktatAm - *x = *
>
> nija-pada-smaraNena vineha cit *- x + *
>
> vrajati kaStam adha: patanAya yA - *x = *
>
> yad araghaTTa-ghaTI-ghana-pIThavat - *x. *

>
> ~vlm.109. Look on the deplorable condition of intelect—chit; which having
> forgotton its original state (of purity), is subjected to the impotent
> Ignorence, which has been casting it to the miseries of degradation, as
> they cast a backet in the well by a string, which lowers it lower and lower
> till it sinks in the bottom of the pit. (This string araghatta is said to
> be the action of human life, which the more it is lengthened, the more it
> tends to our degradation, unless we prevent by our good action. So the
> sruti! [Sanskrit: yathákárí yatháchárí tathá bhalati / sághukárí
> sádhurbhabati / prápakárí papíbhavati / punyo bai punyema karmmana bhavati
> / pápah pápereti]
>
> ~sv.109 Behold the power of ignorance and inertia! Merely by the
> forgetfulness of one's own true state, the consciousness undergoes great
> troubles and sorrows and experiences pitiable downfall.
>
>
>
>
>

> *o*ॐ*m*
>
> •

>
>
>
>
>
>
>
>
>
> DAILY READINGS wd 16August
>
>
>
> fm3076 1.ag16 A Problem with Rules .z17
>
>
> https://www.dropbox.com/s/wu97ye7tfkwggim/fm3076%201.ag16%20A%20Problem%20with%20Rules%20.z17.docx?dl=0
>
> fm6030 2.ag14...16 How Consciousness Projects .z109
>
>
> https://www.dropbox.com/s/67ss4q3ta0g1wjg/fm6030%202.ag14...16%20How%20Consciousness%20Projects%20.z109.docx?dl=0
>
> fm7129 3.ag16..17 A Stag at Court .z53
>
>
> https://www.dropbox.com/s/x2g1e1gvya9asdr/fm7129%203.ag16..17%20A%20Stag%20at%20Court%20.z53.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA _ucyate jIva:
>
> संक​ल्पात्स मनो_ भवेत् ।
>

> saMkalpAt sa:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m

>
>
>
>
>
> Wordviewer is a free tool from Microsoft
>
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>
> if you are not a Word user
>
> downloadable at
>
>
>
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>
>
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