fm7175.3oc27..30 Song of the Higher Meaning .z79

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Oct 27, 2019, 9:51:42 AM10/27/19

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fm7175.3oc27..30 Song of the Higher Meaning .z79

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oॐm

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SONG OF THE HIGHER MEANING

Vasishtha said—

7.175.1

स्वप्न~आभा~आद्यम् चित्.व्योम कारणम् देह-संविदाम् ।

svapna~AbhA~Adyam cit.vyoma kAraNam deha-saMvidAm |

दृश्य~अन्यता_असंभवतः चित्.व्योम्नः तत् कुतः वपुः ॥१॥

dRzya~anyatA_asaMbhavata: cit.vyomna: tat kuta: vapu: ||1||

a Dream-Projection at.first

Conscious.sky.space is the causal base of these body-awarenesses

but

when the state of perceiving another does not come.to.be

Concious.space

from.where is that embodiment

#kR -> #karaNa – doing/ making-something; effecting -> #kAraNa – the causal source of something; affecting +

*vlm.p.1. vasiShTha continued:—The emptiness of Consciousness which first presented the shadow of a dream could not possibly assume the form of a causal and conscious body in order to be visible and form the visible world. How is it possible for an intellectual void to have a physical form at all?

* svapna~AbhA~Adyam - prior to the Dream-Projection = Conscious.sky.space is the kAraNa.Cause-m deha-saMvidAm – of body-awarenesses | dRzya~anyatA - the state of perceiving another = asaMbhavata: - thru its unbecoming = cit.vyomna: - @ Concious.space = tat.That – kuta: vapu: - from.where is the embodiment?

y02

सर्ग.आदौ स्वप्न-संवित्त्या चित् एव_आभाति केवला ।

sarga.Adau svapna-saMvitti=rUpam sarvam vinA_anagha |

न सर्गः न परः लोकः दृश्यमानः_अपि सिद्ध्यति ॥०२॥

na sarga: na para: loka: dRzyamAno api siddhyati ||02||

sarga.Adau – in the begining of creation - svapna-saMvitti=rUpam sarvam vinA –

a form of dream-awareness , everything \ without - cit eva_AbhAti kevalA – but Consciousness shining alone as = jagat iti – "The World"! - avabhAsA iva – overshining like - anagha dear boy - na sarga: no creation - na para: loka: no Other World - dRzyamAno api siddhyati- altho seen ever comes.to.be.

~vlm.2. In the beginning of creation, O Ráma, there was nothing except a shadow dream in the Intellect. And neither was there this creation nor the next world in visible existence.

~sv.1-2 VASISTHA continued: In the beginning neither this world nor the other world came into being in the infinite consciousness.

*sarga.Adau – in the begining of creation - svapna-saMvitti=rUpam sarvam vinA – a form of dream-awareness , everything \ without - cit eva_AbhAti kevalA – but Consciousness shining alone as = jagat iti – "The World"! - avabhAsA iva – overshining like - anagha dear boy - na sarga: no creation - na para: loka: no Other World - dRzyamAno api siddhyati- altho seen ever comes.to.be.

z03

असत् एव_अनुभूः इत्थम् एव_इदम् भासते जगत् ।

asat eva_anubhU: ittham eva_idam bhAsate jagat |

स्वाप्न.अङ्गना-सङ्ग* इव शान्तम् चित्.व्योम केवलम् ॥०३॥

svApna.aGganA-saGga* iva zAntam cit.vyoma kevalam ||03||

asat eva anubhU: - unreal tho the experience = ittham eva_idam – so indeed as This - bhAsate jagat – the world appears : svApna.aGganA-asaGga iva – it's like a relationship with a Dream Girl =

zAntam cit.vyoma kevalam – as quietly Concious.space alone.

#anubhU

~vlm.3. The world appeared only in the form, of an unsubstantial notion of it; and the vacuous intellect remained as quiet with its ideal world, as the mind rests quietly with the night-mare in its dream.

*jd. is it surprising that the moralist VLM finds a Dream Girl to be a nightmare? note the fuzzy Â = saGga/asaGga.

~sv.3 An unreal, imaginary experience arose in consciousness, just like the experience of embracing a woman in a dream.

x04

एवम् नाम_अस्ति चित्.धातुः_अन्.आदि-निधनः_अमलः ।

evam nAma_asti cit.dhAtu:_an.Adi-nidhano amala: |

शून्य~आत्म_एव_अच्छ-रूपः_अपि जगत्_इति_अवभाति यः ॥०४॥

zUnya~Atma_eva_accha-rUpa:_api jagat_iti_avabhAti ya: ||04||

evam nAma_asti cit.dhAtu: - just so it is Concious dhAtu.root/data =

an.without=Adi.beginning-nidhana.settling amala.stainless-: =

zUnya.Atma_eva_accha-rUpa:_api - tho empty-self yet clear form =

jagat_iti_avabhAti ya: - which projects this world.

~vlm.4. Such is the essence of the Intellect, which is translucent and without its beginning and end; and though it is a clear void in itself, yet it bears the ideal model of the world in its mirror.

~sv.4 Only the dreamer exists in the dream; only the infinite consciousness exists in the unreal experience.

y05

मलः_तु_एषः_अपरिज्ञातः परिज्ञातः परम् भवेत् ।

mala:_tu_eSa:_aparijJAta: parijJAta: param bhavet |

कुतः किल परे व्योमनि_अन्.आदि-निधने मलः ॥०५॥

kuta: kila pare vyomani_an.Adi-nidhane mala: ||05||

mala: tu eSa: a-parijJAta:

parijJAta: param bhavet – the understanding becomes higher =

kuta: kila x

pare vyomani

an.Adi-nidhane mala:

in this an.without=Adi.beginning-nidhana.settling is there stain?

~vlm.5. So long as this is unknown, the world appears as a gross substance; but being known as contained in the Divine spirit, it becomes a spiritual substance also; because how is it possible for any gross matter, to attach itself to the transcendent vacuum, of which there is no beginning and end.

~sv.5 What appears to be the world thus arises in that consciousness which is ever pure.

#nidhana-m - settling down, residence or place of residence _AV. • end, death, destruction _mn. • race, family •• –m.- the head of a family • n.#kArin -adj.- causing death, destroying • n.#kriyA -f.- a funeral ceremony • n.#bhUta -adj.- (in music) forming a finale lATi_; •-•> nidhana -adj.- having no property, poor — #nidhanatA -f.- poverty —*— #nidhAna -n.- putting or laying down, keeping, preserving • laying aside (cf. #daNDan) • a place of cessation or rest • a store, hoard, treasure (esp. the treasure or #kubera) (#-tA. f); — adj. ‑ containing anything (tasya) in itself; — n.‑#kumbha ‑ m. ‑ a pot or jar containing a treasure.

यत् एतत् वेदनम् शुद्धम् तत् एव स्वप्न-पत्तनम् ।

yat etat vedanam zuddham tat eva svapna-pattanam |

जगत् तत् एव सर्ग.आदौ पृथ्वि_आदेः सम्भवः कुतः ॥०६॥

jagat tat eva sarga.Adau pRthvi_Ade: sambhava: kuta: ||06||

what is This

knowing it clearly

it is only That as Dreamtown

the world's That too, from the beginning of creation

where would material elements come from

~vlm.6. This pure and abstract knowledge of the world, is as that of a city in dreaming; and such being the state of the world ere its creation, how can any earthly or other matter, be ever joined with the same?

*jd.6 - yat etat vedanam zuddham – what is this knowing clearly = tat eva svapna-pattanam – that's only Dreamtown. = jagat tat eva sarga_Adau - the world's that too, from the beginning of creation. = pRthvi.Ade: sambhava: kuta: – where do Earth-&c - the material elements come from?

x07

चित्.व्योम_आत्म.अवभासस्य नभसः सर्ग-रूपिणी ।

कृता पृथ्वि.आदि-कलना मनः बुद्धि.आदि-ता तथा ॥०७॥

cit.vyoma_Atma.avabhAsasya nabhasa: sarga-rUpiNI |

kRtA pRthvi.Adi-kalanA mana: buddhi.Adi-tA tathA ||07||

cit.vyoma_Atma.avabhAsasya nabhasa: sarga-rUpiNI

kRtA pRthvi.Adi-kalanA

mano-buddhi.Adi-tA tathA - x.

~vlm.7. The light of the Divine soul, shining amidst the vacuity of the Intellect, is termed cosmos or the universe; consisting as it is supposed, of matter, mind and faculties.

~sv.6-8 How can impurity arise in the pure consciousness? This experience is also pure. That itself is the dream-city or the dream-creation. That is the world, for in the very beginning of creation there was no earth, etc.

y08

वारि.आवर्त* इव_आभाति पवन-स्पन्दवत् च यत् ।

vAri.Avarta* iva_AbhAti pavana-spandavat ca yat |

अ=बुद्धि-पूर्वम् चित्.व्योम्नि जगत्.भानम् अ.भित्तिमत् ॥०८॥

a=buddhi-pUrvam cit.vyomni jagat.bhAnam a.bhittimat ||08||

vAri.Avarta_iva_AbhAti - like a whirlpool it projects -

pavana-spandavat ca yat – and what is like the stirring of the air -

a=buddhi-pUrvam cit.vyomni x

jagat.bhAnam a.bhittimat - x .

~vlm.8. It is want of understanding only, which makes us suppose a thing, which is turning round like a whirpool, and having the force of the wind in it as the stable earth, although it has no basis or stability of it.

z09

पश्चात् तस्य_एव तेन_एव स्वयम् ऐश्वर्य-शंसिना ।

कृतम् वृद्धि.आदि-पृथ्वि.आदि=कल्पनम् सत्.असत्-मयम् ॥०९॥

pazcAt tasya_eva tena_eva svayam aizvarya-zaMsinA |

kRtam vRddhi.Adi-pRthvi.Adi=kalpanam sat.asat-mayam ||09||

pazcAt tasya_eva – next after that =

tena_eva svayam aizvarya-zaMsinA

kRtam x

vRddhi.Adi-pRthvi.Adi=kalpanam sat.asat-mayam ... –

m vRddhi.Adi-pRthvi.Adi=kalpanam sat.asat-maya...

~vlm.9. Afterwards the same Divine spirit (jíva), wishing to display its own glory, (though in its personality of brahmá), of the ideal forms of the earth and other things (in its imagination).

~sv.9 It was the movement of energy in the infinite consciousness that subsequently created earth and the physical elements, mind and other psychological categories, which were nothing but notions in consciousness.

#zaMsin शंसिन् -adj.- (Usually at the end of comp) – Praising; • reciting, uttering, announcing, telling, relating, betraying, predicting, promising, releasing _KSS. &c

x10

स्वयम् एव कचति_अच्छा_अच्छा या_इयम् स्वा महाचितिः ।

सर्ग.अभिधानम् अस्य_एव नभ* एव_इह न_इतरत् ॥१०॥

svayam eva kacati_acchA_acchA yA_iyam svA mahAciti: |

sarga.abhidhAnam asya_eva nabha* eva_iha na_itarat ||10||

svayam eva kacati

acchAcchA yA

iyam svA mahAciti:

sarga.abhidhAnam asya eva

nabhas eva iha na itarat - it's only sky here, not otherwise.

~AB. acchAt api_acchA ... ||

~vlm.10. Then the great minds of (brahmá), shone with a purer light of itself; and this is called his creation which is of an aerial form and no other. (Light being the first work of creation).

~sv.10 This movement of energy is like the inherent motion in air which takes place without mental activity or intention.

न च किम्चन नाम_अङ्ग कचति_अच्छा_एव सा स्मृता ।

na ca kimcana nAma_aGga kacati_acchA_eva sA smRtA |

चित्.मात्र~एक~एक-कलनम् ततम् एव_आत्मना_आत्मनि ॥११॥

cit.mAtra~eka~eka-kalanam tatam eva_AtmanA_Atmani ||11||

the nothing.in.particular that projects is known.as acchA the Clarity,

formed out.of Consciousness one bit by one bit

and broadcast by oneSelf in the Self

*sv.11 Consciousness appears in consciousness as its own body or materialisation.

*vlm.11. That pure light, was nothing substantial of itself; but the brightness of the Intellect only, shining with the effulgence of the Divine spirit. (This was the psychic light of the soul in itself).

* na ca kimcana nAma aGga kacati – and the nothing-in-particular that projects = acchA eva sA smRtA – is called acchA.the Clarity. = cit.mAtra~ekaika-kalanam - formed of Chit-Consciousness, one bit by one bit, = but tata.extended-m - eva_AtmanA_Atmani – tho by self in self.

z12

चित्.आकाशः_चित्.आकाशे तत् इदम् स्वम् अलम् वपुः ।

चित्तम् दृश्यम् इव_आभाति यथा स्वप्ने तथा स्थितम् ॥१२॥

cit.AkAza:_cit.AkAze tat idam svam alam vapu: |

cittam dRzyam iva_AbhAti yathA svapne tathA sthitam ||12||

cit.AkAza:_cit.AkAze tat idam svam alam vapu:

cittam dRzyam iva AbhAti – the Affection appears as.if a percept =

yathA svapne tathA sthitam – as in a dream thus it is situate.

~vlm.12. This light is the body of the spirit, which shone as intellectual light in the void of the Intellect; and it presented the appearance of the world in it, in the manner of dreams floating before the empty mind.

~sv.12 The mind itself appears to be the objects of perception, just as in dream.

x13

आकाश-रूपम् अजहत् एव जीवः ततः स्वयम् ।

अपश्यत् अहम् इति_एव रूपम् आकाश-रूपकम् ॥१३॥

AkAza-rUpam ajahat eva jIva: tata: svayam |

apazyat aham iti_eva rUpam AkAza-rUpakam ||13||

AkAza-rUpam ajahat x

eva jIva:_tata: svayam

apazyat aham iti_eva x

rUpam AkAza-rUpakam - x.

~vlm.13. There being no other inference to be derived, nor any other cause to be possibly assigned, (to the production of the world), or of its being produced of itself; it is certain that the divine spirit, sees itself in the form of creation, within the vacuum

of its Intellect in the beginning. (As anything cannot come by itself or from nothing; the world must therefore be either a nothing or a form of something that is ever existent of itself).

~sv. There is no other cause possible. Hence, there is no duality and there is no division in consciousness.

y14

स्वप्नवत् तत् च निर्धर्म* मनाक् अपि न भिद्यते ।

तस्मात् चित्.व्योम चित्.व्योम शून्यत्वम् गगन.आदि.वत् ॥१४॥

svapnavat tat ca nirdharma* manAk api na bhidyate |

tasmAt cit.vyoma cit.vyoma zUnyatvam gagana.Adi.vat ||14||

svapnavat tat ca nirdharma* x

manAk api na bhidyate |

tasmAt cit.vyoma x

cit.vyoma zUnyatvam x

gagana.Adi.vat - x

like a dream

but without tangible qualities

not a bit distinguished

from That Conscious sky

the Conscious sky is Effective emptiness like the sky above

~vlm. This body of the world (corpus mundi), having no property of a tangible body, is never fragile in its nature; but it is as void as the emptiness of the Intellect, and as inane as the empty air.

z15

यत् एव तत् परम् ब्रह्म सर्व.रूप-विवर्जितम् ।

तत् एव_एकम् तथारूपम् एवम् सर्वतया स्थितम् ॥१५॥

yat eva tat param brahma sarva.rUpa-vivarjitam |

tat eva_ekam tathArUpam evam sarvatayA sthitam ||15||

yat_eva

tat.param brahma sarva.rUpa-vivarjitam

tat_eva

ekam tathArUpam evam sarvatayA sthitam - x.

~vlm.15. Its form is that of the supreme Being, which is without any form whatever; and identic with the Divine form, it comprehends all bodies in itself, and extends undivided as all in all in its ownself.

~sv. There is no other cause possible. Hence, there is no duality and there is no division in consciousness.

x16

स्वप्ने_अनुभूयते च_एतत् स्वप्नः हि_आत्मा_एव भासते ।

नानाबोधम् अनाना_एव ब्रह्म_एव_अमलम् एव तत् ॥१६॥

svapne_anubhUyate ca_etat svapna: hi_AtmA_eva bhAsate |

nAnAbodham anAnA_eva brahma_eva_amalam eva tat ||16||

svapne anubhUyate ca_etat - and in Dream this is experienced - svapna: hi AtmA eva bhAsate - for Dream is only Self projecting - nAnAbodham anAnA_eva - variously understood tho not various - brahma_eva_amalam eva tat – only the immaculate Immensity, only That.

~vlm.16. This will be better understood in the instance of a dream, which rises of itself and shows itself in various forms; but as all these varieties are nothing but empty visions, so the divers scenes and sights of the world, are no more than shows of the Divine spirit.

~sv. There is no other cause possible. Hence, there is no duality and there is no division in consciousness.

* svapne anubhUyate ca_etat - and in Dream this is experienced - svapna: hi AtmA eva bhAsate - for Dream is only Self projecting - nAnAbodham anAnA_eva - variously understood tho not various - brahma_eva_amalam eva tat – only the immaculate Immensity, only That.

y17

ब्रह्म_एव_आत्मनि चित् भावात् जीवत्वम् इव कल्पयत् ।

brahma_eva_Atmani cit bhAvAt jIvatvam iva kalpayat |

रूपम् अत्यजत् एव_अच्छम् मनस्ताम् इव गच्छति ॥१७॥

rUpam atyajat eva_accham manastAm iva gacchati ||17||

brahma_eva Atmani cit.bhAvAt

jIvatvam iva kalpayat

rUpam atyajat eva x

accham manastAm iva gacchati - x.

~vlm.17. The Divine soul of brahma, assumed to itself the state of the living spirit; and without forsaking its transparent form, became of the form of mind (in the person of the great brahmá—the creative Power).

~sv.17 The supreme brahman is free from all forms; that itself when it appears to have a form is this world appearance. This exists eternally.

इदम् सर्वम् तनोति_इव तत् च ख_आत्मकम् एव खम् ।

idam sarvam tanoti_iva tat ca kha_Atmakam eva kham |

भवति_इव जगत् रूपम् विकारि_इव_अविकारि_अपि ॥१८॥

bhavati_iva jagat rUpam vikAri_iva_avikAri_api ||18||

this seems to spread everywhere yet that is only personal space

a sky which seems to become the form of the world

seeming to change tho changeless

~vlm.18. This power extends the universe in its aerial form in air; which appears to be changed from its unchangeable state of transparency, to that of a gross nature: (i. e. the visible and material world).

~sv.18 Just as diversity arises in the one during a dream, this world appearance of diversity seems to arise in the one infinite brahman.

* idam sarvam tanoti_iva - this seems to spread everywhere - tat ca - yet that is – kha.Atmakam eva - only personal space: - kham - a sky which = bhavati_iva jagat-rUpam - seems to become the form of the world = vikAri_iva - seeming to change = avikAri_api - tho changeless.

x19

मन* एव स्वयम् ब्रह्मा स* सर्गस्य हृदि स्थितः ।

करोति_अविरतम् सर्वम् अजस्रम् संहरति_अपि ॥१९॥

mana* eva svayam brahmA sa* sargasya hRdi sthita: |

karoti_aviratam sarvam ajasram saMharati_api ||19||

manas eva svayam brahmA – manas.Mind is itself brahmA =

sa sargasya hRdi sthita: – he is settled at the heart of creation. =

karoti_aviratam sarvam – he constantly does everything =

ajasram saMharati_api – while he totally withdraws/annihilates (it).

~vlm.19. The Mind is brahmá himself, who gives an external and visible form to the world, that was seated invisible in his heart; and is continually employed in the process of repeated creation and destruction of all.

~sv.19 The mind itself is brahma the creator. It is in the very heart of this creation and it alone does everything and destroys everything.

*jd.19 - manas eva svayam brahmA – manas.Mind is itself brahmA = sa sargasya hRdi sthita: – he is settled at the heart of creation. = karoti_aviratam sarvam – he constantly does everything = ajasram saMharati_api – while he totally withdraws/annihilates (it).

पृथ्वि.आदि-रहितः यस्मिन् मनः_हृदि_अङ्ग-वर्जिते ।

pRthvi.Adi-rahita: yasmin mana: hRdi_aGga-varjite |

अन्यत् वा त्रि.जगत् भाति यथा स्वप्ने निर्.आकृति ॥२०॥

anyat vA tri.jagat bhAti yathA svapne nir.AkRti ||20||

or else where Mind is without material elements, bodiless within the Heart

the Triple World appears as bodiless as in a dream

~vlm.20. The immaterial mind of brahma, evolved the world from its protoplasm, which was originally seated in his heart; and thence it appeared in a different form as a counterpart of the original, or as the formless representation of something in a dream.

* pRthvi.Adi=rahita: - without material elements = yasmin - where = manas hRdi aGga-varjite – Mind, bodiless within the heart = anyat vA - or else = trijagat bhAti - the Triple World appears = yathA svapne nirAkRti – as bodiless in dream.

z21

देह.रूप-जगत्.रूपैः अहम् एकम् अन्.आकृति ।

मनः तिष्ठामि_अनन्त_आत्म बोध.अबोधम् पराभवम् ॥२१॥

deha.rUpa-jagat.rUpai: aham ekam an.AkRti |

mana: tiSThAmi_ananta_Atma bodha.abodham parAbhavam ||21||

deha-rUpa+jagat rUpai:_aham ekam – with the body-form and the world form I am one =

anAkRti – without formation =

manas tiSThAmi - as Mind I rest =

ananta_Atma - a boundless self =

bodha.abodham parAbhavam

~vlm.21. The God brahmá though in himself dwelling with his formless mind, in his embodied form of the triple world, and of being diffused in endless forms of sensible and insensible beings thereit

~sv. When one thoroughly investigates all this it is clearly seen that the pure consciousness alone exists and nothing else. ||

x22

न_इह पृथ्वि.आदि नो* देहः न च_एव_अन्या_अस्ति दृश्यता ।

जगत्तया केवलम् खम् मनः कच.कचायते ॥२२॥

na_iha pRthvi.Adi no* deha: na ca_eva_anyA_asti dRzyatA |

jagattayA kevalam kham mana: kaca.kacAyate ||22||

na_iha pRthvi.Adi not here what is material

na_u / no deha: no body at.all / & our body is not

na ca_eva_anyA_asti dRzyatA nor too is there another state of perception

jagattayA kevalam kham mana: kacakacAyate - x.

~vlm.22. But there was neither the earth, nor any material form, nor even anything of a visible appearance therein; it was only his mind which exhibited itself, in the form of the formless and vacuous world. (The Divine hypostasis of the personified mind of brahma, was only a mental and aerial form, and not a material one).

~sv. When one thoroughly investigates all this it is clearly seen that the pure consciousness alone exists and nothing else.

विचार्य-दृष्ट्या_एतत् अपि न किम्चित् अपि विद्यते ।

vicArya-dRSTyA_etat api na kimcit api vidyate |

केवलम् भाति चित्.मात्रम् आत्मना_आत्मनि निर्घनम् ॥२३॥

kevalam bhAti cit.mAtram AtmanA_Atmani nirghanam ||23||

from the viewpoint of Enquiry

this too is nothing whatever known.to.be

it all appears as Consciousness measured by Self in Self

without substantiality

*sv. When one thoroughly investigates all this it is clearly seen that the pure consciousness alone exists and nothing else.

~vlm. Then the lord brahmá thought that, this mental form of his, was nothing in substance, as it did not appear to sight; it was the Intellect only, which shone in this manner within itself, and had no solidity or substantiality in it.

~AB. ... | {dRSTim?} nitarAm ghanam nirghanam ||

* vicArya-dRSTyA - by the viewpoint of enquiry - etat api – this too - na kimcit api vidyate – is nothing whatever known.to.be - kevalam bhAti cit.mAtram - it all appears as measured Consciousness - AtmanA_Atmani - by Self in Self - nirghanam – without thickness/solidity.

z24

यतः वाचः निवर्तन्ते तूष्णीम्.भावः_अवशिष्यते ।

व्यवहारी_अपि हि_आत्मा_एव तत्.वत् तिष्ठति मूकवत् ॥२४॥

yata: vAca: nivartante tUSNIm.bhAva:_avaziSyate |

vyavahArI_api hi_AtmA_eva tat.vat tiSThati mUkavat ||24||

yata: vAca: nivartante x

tUSNIm.bhAva:_avaziSyate |

vyavahArI_api hi_AtmA_eva x

tat.vat tiSThati mUkavat - x

That from which words turn back remains as the state of silence

altho active

this self as That stands mute

~vlm.24. This mental conception or abstract contemplation of the world, is inexpressible by words, and makes the meditator remain in mute astonishment; and causes him to continue as dumb in this ordinary conduct in life.

~sv.24 It is beyond description. At the end of the investigation utter silence alone remains. Though engaged in all activities, it remains unaffected like space, as if it were dumb.

x25

अनन्तापार-पर्यन्ता चित्.मात्र-परम.इष्टका ।

तूष्णीम्.भूत्वा भवति_एष* प्रबुद्धः पुरुष~उत्तमः ॥२५॥

ananta~apAra-paryantA cit.mAtra-parama.iSTakA |

tUSNIm.bhUtvA bhavati_eSa* prabuddha: puruSa~uttama: ||25||

ananta.endless~apAra.boundless-paryanta.limit-A- -f.- -

cit.Consciousness-mAtra.measured-parameSTakA – divinity/superiority

tUSNIm.bhUtvA - having become silent =

bhavati_eSa: prabuddha: puruSa_uttama: - becomes this awakened, high person.

~vlm.25. The Intellect being infinite and unlimited, the mind is lost in infinity in its reflection; hence brahmá having long remained in his silence, became awakened to his knowledge at last. (brahmà the Demiurgic Mind having recovered itself from its wonder and bewilderment, becomes detached at last from the divine mind).

~sv.25-30 The enlightened one, therefore, attains a knowledge of the infinite and remains utterly silent. He is the best among men. brahma the creator brings about this world appearance without intending to do so.

y26|o/

अबुद्धि-पूर्वम् द्रवतः_यथा_आवर्त_आदयः_अम्भसि ।

abuddhi-pUrvam dravata:_yathA_Avarta_Adaya:_ambhasi |

क्रियन्ते ब्रह्मना तत्.वत् चित्त-बुद्धि.आदयः_जडाः ॥२६॥

kriyante brahmanA tat.vat citta-buddhi.Adaya:_jaDA: ||26||

a=buddhi-pUrvam – wo prior intellection =

dravata: yathA – as fr their flowing =

Avarta_Adaya: ambhasi – whirlpool waters in the sea =

kriyante brahmanA - are made by brahmA the Immense =

tadvat - like that =

citta-buddhi-Adaya: jaDA: - the process of Affection & Intellection are inert.

~vlm.26. After the insensible mind of brahmá, had come to its sense, it revolved in itself with its thoughts; as the liquid waters of the sea, turns in whirlpools by agitation.

z27

अ=बुद्धि-पूर्वम् वातेन क्रियते स्पन्दनम् यथा ।

अनन्यत् एवम् बुद्धि.आदि क्रियते परमात्मना ॥२७॥

a=buddhi-pUrvam vAtena kriyate spandanam yathA |

ananyat evam buddhi.Adi kriyate paramAtmanA ||27||

a=buddhi-pUrvam

vAtena

kriyate spandanam yathA

ananya-devam buddhi.Adi

kriyate paramAtmanA is made by Absolute.Self

~vlm.27. So the insensible air is put to ventilation by its internal motion, and so all living souls which are identic with the calm and quiet supreme soul, slide away like the gliding waters, from their main source.

x28

अनन्यत् आत्मनः वायोः यथा स्पन्दनम् अव्ययम् ।

ananyat Atmana: vAyo: yathA spandanam avyayam |

अनन्यत् आत्मनः तद्वत् चित्.मात्रम् परमात्मनः ॥२८॥

ananyat Atmana: tadvat cit.mAtram paramAtmana: ||28||

ananyat Atmana: - not other than.self -

vAyo:_yathA - as than.vAyu.Air -

spandanam avyayam changeless vibrancy

ananyat Atmana: not different from Self

tadvat cit.mAtram paramAtmana:

Thatwise a Conscious mode of Absolute.Self

~vlm.28. And as the winds and waves, which are identical with the calm air and still water, blow and flow in all directions of themselves, so the minds of living beings which are same with supreme Intellect, run in several ways in their own accord.

y29

चित्.व्योम ब्रह्म-चित्.मात्रम् आत्मा चिति महान् इति ।

परमात्मा_इति पर्याया ज्ञेया ज्ञानवताम् वर ॥२९॥

cit.vyoma brahma-cit.mAtram AtmA citi mahAn iti |

paramAtmA_iti paryAyA jJeyA jJAnavatAm vara ||29||

cit.Consciousness.vyoma.sky.space brahma-cit.mAtram – Immensity measured in Consciousness =

AtmA citi - Self in Consciousness =

mahAn iti – "The Great" =

parama.AtmA iti – "Absolute/Supreme/Higher.Self" =

paryAyA: jJeyA:

jJAnavatAm vara - o best of the wise.

~vlm.29. Hence the vacuous intellect of all living beings, is the same with the Divine intellect; and this, O most intelligent Ráma, is otherwise known as the supreme soul also.

z30

ब्रह्म~उन्मेष=निमेष_आत्म स्पन्द.अस्पन्द~आत्म वात-वत् ।

निमेषः यादृक् एव_अस्य सम्.उन्मेषः तथा जगत् ॥३०॥

दृश्यम् अस्य सम्.उन्मेषः दृश्य.अभावः निमेषणम् ।

एकम् एतत् निराकारम् तत् द्वयोः_अपि_उपक्षयात् ॥३१॥

निमेष~उन्मेषयोः_एक-रूपम् एव परम् मतम् ।

अतः_अस्ति दृश्यम् न_अस्ति_इति सत् असत् च सदा चितिः ॥३२॥

brahma~unmeSa=nimeSa_Atma spanda.aspanda~Atma vAta-vat |

nimeSa: yAdRk eva_asya sam.unmeSa: tathA jagat ||30||

brahma~unmeSa=nimeSa_Atma

spanda.aspanda_Atma vAta-vat

nimeSa: yAdRz_eva asya

samunmeSa:_tathA jagat - x.

#>miS

#unmiS

#unmeSa

#nimiS

#samunmiS

#samunmeSa समुन्मेष Google has 2 sources. One of them is in Three Satires, which I'll oder shortly. ~*

~vlm.30. The Divine soul appears unto us, to have its twinklings like the vacillation of air; its closing causes the close or end of the world, as its flashing exposes the creation to view.

¶ "Spanda in the `trika-za_eva school: Section 1: svarUpa-spanda (Spanda as the essential nature of Shiva): ¶ 1. The first verse of this section describes Spanda-zakti, represented by the `unmeSa (emergence, Flashing) and `nimeSa (submergence, Fading) of the `zakti (primal energy) of Shiva. As Kshemaraja puts it, it is the essential nature of Shiva and also that of the empirical individual. ¶ Unmesha and Nimesha are only figuratively spoken of as occurring one after the other. As a matter of fact, they occur simultaneously. In activity, there is no depletion of Spandazakti as there is of physical energy. "This Goddess is always engaged in exercising her energy in withdrawal and yet always appears as replete. ¶ Commentary on the first Karika: In reality, nothing arises, and nothing subsides. It is only the divine Spanda zakti which, though free of succession, appears in different aspects as if flashing in view and as if subsiding."Kshemaraja ... uses the very technical terms of Krama-Sastra – `udyoga, meaning creative activity; `avabhAsana, meaning maintenance, `carvanA (absorption), and `vilApana, meaning the assumption of the indefinable state (`anAkhyA).

#nimeSa : —¶mw - shutting the eye, twinkling, winking, (also as a measure of time i.e a moment; nimeSAd iva, in a moment; nimeSam nimeSam, every moment; — nimeSakRt f. "twinkler", lightning; — nimeSatas ind. with regard to the shutting of the eyes; — n. dyut, n. ruc m. a fire-fly; — n. mAtram merely an instant; — nimeSeNa ind. in barely a moment; — nimeSArdhAt n. ardhAt ind. in half a twinkling of the eyes, in less than an instant. — y1023.017; y2011.036 — #nimeSaNa —¶a – निमेषणम् Shutting the eyes, twinkling. —

x31

dRzyam asya sam.unmeSa: dRzya.abhAva: nimeSaNam |

ekam etat nirAkAram tat dvayo:_api_upakSayAt ||31||

dRzyam asya sam.unmeSa: dRzya.abhAva: nimeSaNam |

ekam etat nirAkAram tat dvayo:_api_upakSayAt ||31||

dRzyam asya samunmeSa: its Percept fully emerged

dRzya.abhAva: nimeSaNam its lack of Percept submerged

ekam etat nirAkAram one is this lacking.formation

tat dvayo:_api_upakSayAt

¶ "Spanda in the trika-za_eva school: Section 1: svarUpa-spanda (Spanda as the essential nature of Shiva): ¶ 1. The first verse of this section describes Spanda-zakti, represented by the #unmeSa (emergence, Flashing) and #nimeSa (submergence, Fading) of the #zakti (primal energy) of Shiva. As Kshemaraja puts it, it is the essential nature of Shiva and also that of the empirical individual. ¶ Unmesha and Nimesha are only figuratively spoken of as occurring one after the other. As a matter of fact, they occur simultaneously. In activity, there is no depletion of Spandazakti as there is of physical energy. "This Goddess is always engaged in exercising her energy in withdrawal and yet always appears as replete. ¶ Commentary on the first Karika: In reality, nothing arises, and nothing subsides. It is only the divine Spanda zakti which, though free of succession, appears in different aspects as if flashing in view and as if subsiding."Kshemaraja ... uses the very technical terms of #krama.zastra – #udyoga, meaning creative activity; #avabhAsana, meaning maintenance, #carvanA (absorption), and #vilApana, meaning the assumption of the indefinable state (#anAkhyA).

#>miS

#unmiS

#unmeSa

#nimiS

#samunmiS

#samunmeSa समुन्मेष Google has 2 sources. One of them is in Three Satires, which I'll oder shortly. ~*

~vlm.31. Its glancing causes the visibility of creation, and its winking makes it invisible or extinct to view, while the want of both these acts (opening and closing of its sight), is tantamount to the formless void of the world.

~sv.31 The infinite consciousness with its 'eyes closed' is itself; and with its 'eyes opened' it is the world.

#upakSaya : उप-क्षय upa-kSaya - decrease , decline , decay , waste Hit. Comm. on VS. &c.

y32

nimeSa~unmeSayo:_eka-rUpam eva param matam |

ata:_asti dRzyam na_asti_iti sat asat ca sadA citi: ||32||

nimeSa~unmeSayo:_eka-rUpam eva param matam |

ata:_asti dRzyam na_asti_iti sat asat ca sadA citi: ||32||

nimeSa~unmeSayo: - submergng &or emerging

eka-rUpam eva param matam altho one form is thought another

ata: asti dRzyam na_asti_iti hence it is a Percept it is not

sat-a.sat ca sadA citi: and the Affectivity is realli_unreal.

~vlm.32. But the view of the opening and shutting of its sight, or the visibility and disappearance of the world in one unvaried light; makes the equality of existence and non-existence in the mind, and bespeaks the perfection of the soul.

~sv.32-33 But the infinite consciousness remains itself in both these states. Hence, it is both 'is' and 'is-not', real and unreal. These two states constantly alternate; one is

never without the other.

z33

निमेषे न_अन्य* उन्मेषान्_न_उन्मेषः_अपि निमेषतः ।

ब्रह्मणः सर्ग-वपुषः निमेष~उन्मेष=रूपिणः ॥३३॥

तत् यथा.स्थितम् एव_इदम् विद्धि शान्तम् अ.शेषतः ।

अजातम् अजरम् व्योम सौम्यम् सम.समम् जगत् ॥३४॥

चित् अचिति~आत्मकम् व्योम रूपम् कच.कचायते ।

चित् नाम तत् इदम् भाति जगत् इति_एव तत् वपुः ॥३५॥

nimeSe na_anya* unmeSAn_na_unmeSa:_api nimeSata: |

brahmaNa: sarga-vapuSa: nimeSa~unmeSa=rUpiNa: ||33||

nimeSe

na_anya unmeSAt

na_unmeSa: api nimeSata:

brahmaNa: sarga-vapuSa:

nimeSa~unmeSa=rUpiNa: - x.

~vlm.33. Seeing and not seeing, and their results of creation and extinction, make no difference in the Divine Intellect which is always the same. (The veda says Íkshati or glancing of god, and not his will or word is the cause of the world).

~sv.32-33 But the infinite consciousness remains itself in both these states. Hence, it is both 'is' and 'is-not', real and unreal. These two states constantly alternate; one is never without the other.

x34

tat yathA.sthitam eva_idam viddhi zAntam a.zeSata: |

ajAtam ajaram vyoma saumyam sama.samam jagat ||34||

tat yathA.sthitam eva_idam viddhi zAntam a.zeSata: |

ajAtam ajaram vyoma saumyam sama.samam jagat ||34||

tat yathA.sthitam eva

idam viddhi zAntam a.zeSata:

ajAtam ajaram vyoma saumyam sama.samam jagat - x.

~vlm.34. Know therefore this world, to be as calm and quiet as the Divine soul; and that it is of the nature of the uncreated vacuum, which is ever the same and no decai_

~sv.34-35 Therefore, know the truth as it is, as supreme peace, and know that it is unborn and undying space. Know, too, that the world appearance is like it, though it is sometimes unlike it.

y35

cit aciti~Atmakam vyoma rUpam kaca.kacAyate |

cit nAma tat idam bhAti jagat iti_eva tat vapu: ||35||

cit a-citi~Atmakam vyoma rUpam kaca.kacAyate |

cit nAma tat idam bhAti jagat iti_eva tat vapu: ||35||

cit.Consciousness as - a.citi.Atmakam vyoma rUpam

kacakacAyate

cit nAma tad idam bhAti jagat iti_eva tat vapu:

~vlm. The sensuous and conscious intellect, exhibits itself as the insensible and unconscious vacuum; the very intellect shows itself in the form of the world, which is in a manner its body and residence.

~sv. Therefore, know the truth as it is, as supreme peace, and know that it is unborn and undying space. Know, too, that the world appearance is like it, though it is sometimes unlike it.

z36

न नश्यति न च_उत्पन्नम् दृश्यम् न_अपि_अनुभूयते ।

स्वयम् चमत्.करोति_अन्तः केवलम् केवला_एव चित् ॥३६॥

na nazyati na ca_utpannam dRzyam na_api_anubhUyate |

svayam camat.karoti_anta: kevalam kevalA_eva cit ||36||

it is not destroyed nor has it been produced

a Percept is not even experienced, it flashes by itself within

wholly only Whole Consciousness

*vlm. The Intellect is neither born or made, nor does it ever grow or decay; it is never visible nor perceptible, nor have we any notion of it; it displays its wonders in itself, without any extraneous substance in it.

x37|o/

महा.चित्.व्योम-मणि.भा दृश्य-नाम्नी निज~आकरात् ।

अनन्यानि_एव भाता_अपि भानु-भास* इव_उष्णता ॥३७॥

mahA.cit.vyoma-maNi.bhA dRzya-nAmnI nija~AkarAt |

ananyAni_eva bhAtA_api bhAnu-bhAsa* iva_uSNatA ||37||

mahA.cit.vyoma-maNi=bhA - great.Conscious-space=shining =

dRzya-nAmnI

nija_AkarAt

ananyAni_eva bhAtA_api

bhAnu-bhAse iva_uSNatA - like heat in the shining of the sun.

**var. typo. KG bhAnu-sAsa

~vlm.37. All that is called the phenomenal, is the brightness of the blazing gem of the great Intellect, and proceeding from the quarry of its vacuum; as the sunshine which illumines the world, issues from the orb of that luminari_

~sv.36-38 The objective universe has never arisen, nor does it cease, though it is apparently experienced now. It is a mysterious product of the energy or the power of the infinite consciousness.

y38

सुषुप्तम् स्वप्नवत् भाति भाति ब्रह्म_एव सर्गवत् ।

सर्वम् एकम् शिवम् शान्तम् नाना_एक_अपि स्थितम् स्फुरत् ॥३८॥

suSuptam svapnavat bhAti bhAti brahma_eva sargavat |

sarvam ekam zivam zAntam nAnA_eka_api sthitam sphurat ||38||

suSuptam svapnavat bhAti

bhAti brahma_eva sargavat

sarvam ekam zivam zAntam nAnA_eka_api sthitam sphurat - x.

~vlm. It is brahma himself that shines forth as the creation, just as our sleep exhibits the visionary world in its dream; so is all this creation as quiet as sleep, and yet full with the bustle of the slumbering world.

~sv.36-38 The objective universe has never arisen, nor does it cease, though it is apparently experienced now. It is a mysterious product of the energy or the power of the infinite consciousness.

z39

यत् यत् संविद्यते यादृक् सत् वा_असत् वा यथा यदा ।

तथा_अनुभूयते तादृक् तत् सत् अस्तु_असत् अस्तु वा ॥३९॥

yat yat saMvidyate yAdRk sat vA_asat vA yathA yadA |

tathA_anubhUyate tAdRk tat sat astu_asat astu vA ||39||

yat.yat saMvidyate

yAdRk

sat vA_a.sat vA yathA yadA

tathA_anubhUyate

tAdRk

tat sat astu_a.sat astu vA - let That be real or unreal.

~vlm.39. Whatever is known in any manner in the mind, either as existent or inexistent of in the world; the same is the reflexion of the Intellect, whether it be an entity or non-entiti_

~sv.39 Whatever is experienced whenever and wherever, that seems to exist then and there, whether it is real or unreal. No other reason is appropriate.

x40

अन्यथा_अनुपपत्त्या चेत् कारणम् परिकल्प्यते ।

तत्.स्वप्न_आभः जगत् भावात् अन्यथा न_उपपद्यते ॥४०॥

anyathA_anupapattyA cet kAraNam parikalpyate |

tat.svapna_Abha: jagat bhAvAt anyathA na_upapadyate ||40||

anyathA_anupapattyA cet x

kAraNam parikalpyate

tat.svapna_Abha: jagat-bhAvAt x

anyathA na_upapadyate - x.

~vlm.40. Should the impossibility of existence, lead us to the supposition of some cause as of the primary atoms and the like; then what cause can there be assigned to the appearance of sights in our dream, (and of fabrics without their foundation).

~sv.40-43 Whatever one constantly contemplates, whatever constantly occupies one's mind and to whatever one is devoted with all his life, that he knows to be real and obvious.

y41

प्रमातितात् परात् विश्वम् अनन्यत् उदितम् यतः ।

प्रमातीतम् इदम् च_एव किम्चित् न_अभ्युदितम् ततः ॥४१॥

pramAtitAt parAt vizvam ananyat uditam yata: |

pramAtItam idam ca_eva kimcit na_abhyuditam tata: ||41||

pramA-atitAt parAt

vizvam ananyat uditam yata: - from which another world is arisen =

pramA-atItam idam ca_eva

kimcit na abhyuditam tata: – anything not arisen from That.

and this on too is pramAtIta

~vlm.41. If the origin of the world is not ascribed to brahma, as the origination of dreams to the Intellect; then neither is there any truth in the existence of the one, or in the appearance of other, which is never true.

~sv.40-43 Whatever one constantly contemplates, whatever constantly occupies one's mind and to whatever one is devoted with all his life, that he knows to be real and obvious.

z42

यस्य यत् रसिकम् चित्तम् तत् तथा तस्य गच्छति ।

yasya yat rasikam cittam tat tathA tasya gacchati |

ब्रह्मैक-रसिकम् तेन मनः_तत्ताम् समश्रुते ॥४२॥

brahmaika-rasikam tena mana: tattAm samazrute ||42||

yasya – of wh. =

yat rasikam cittam – wh is pleasingly affected =

tat tathA – that thus =

tasya gacchati - goes from That

brahma - the brahman =

eka-rasikam - having a taste for the One =

tena – because.of that =

manas tattAm - Mind Thatness =

samazrute -.Q. x.

~vlm.42. The minds of men are inclined towards the particular objects of their fancy; hence those that belief and delight in god, take him as the origin of all things that appear unto them.

~sv.40-43 Whatever one constantly contemplates, whatever constantly occupies one's mind and to whatever one is devoted with all his life, that he knows to be real and obvious.

#rasika

x43

यत् चित्तः तत् गत-प्राणः जनः भवति सर्वदा ।

तत् तेन वस्तु_इति ज्नातम् जानाति तत् असौ स्फुटम् ॥४३॥

yat citta: tat gata-prANa: jana: bhavati sarvadA |

tat tena vastu_iti jnAtam jAnAti tat asau sphuTam ||43||

yat citta: what is Affective mind

tat gata-prANa: jana: bhavati sarvadA that, at the end of life, a person becomes always

tat tena vastu iti jnAtam - that thus known as "substance" =

jAnAti tat asau sphuTam

what is affected, that having.gone to the PrAna Airs a person always becomes.

~vlm.43. Whatever is in the minds of men, and to whatever their hearts are constantly devoted; they know the same as the only objects of their lives, and the very gist of their souls.

~sv.40-43 Whatever one constantly contemplates, whatever constantly occupies one's mind and to whatever one is devoted with all his life, that he knows to be real and obvious.

y44

ब्रह्म~एक-रसिकम् यत् स्यात् मनः तत् तत् भवेत् क्षणात् ।

brahma~eka-rasikam yat syAt mana: tat tat bhavet kSaNAt |

यस्य यत् रसिकम् चेतः बुद्धम् तेन तदेव सत् ॥४४॥

yasya yat rasikam ceta: buddham tena tadeva sat ||44||

whatever

the flavor of the Immensity

thatever

Mind becomes at.once =

yasya.for whom =

yat rasikam x

cetas/ca.ita: x

buddham tena - realized by him =

tat eva sat - x.

~vlm.44. He who delights in brahma, becomes of the same mind in a moment; and so any one who is gratified in any thing, is incorporated with the same in his mind.

~sv.44 When the mind is saturated with consciousness of brahman it becomes that; whatever the mind loves most it becomes that.

z45

विश्रान्तम् यस्य वै चित्तम् जन्तोः तत्.परमार्थ.सत् ।

vizrAntam yasya vai cittam janto: tat.paramArtha.sat |

व्यवहृत्यै करोति_अन्यत् सदाचारात् अ-तत्.रसम् ॥४५॥

vyavahRtyai karoti_anyat sadAcArAt a-tat.rasam ||45||

vizrAntam yasya vai cittam janto: - for a person whose Affection is reposed - tat paramArtha.sat - That is the higher form of being.So -

vyavahRtyai karoti_anyat x

sadAcArAt a-tat.rasam - x.

~vlm.45. The man who has obtained his rest in god, has found the highest bliss in his mind; though he shows himself as other wise in his outward conduct and social dealings.

~sv.45 When one's mind rests in the supreme reality or the infinite consciousness, then one engages himself in righteous activity without being interested in the activity itself for its own sake.

x46

द्वित्व~एकत्व.आदि=कलना न_इह काचन विद्यते ।

dvitva~ekatva.Adi=kalanA na_iha kAcana vidyate |

सत्ता-मात्रम् च दृक् इयम् इतः चेत् अलम् ईक्ष्यते ॥४६॥

sattA-mAtram ca dRk iyam ita: cet alam IkSyate ||46||

dvitva.duality-ekatva.unity-Adi.too=kalanA.Impulse

na_iha kAcana vidyate – not here anyhow is known.to.be =

sattA-mAtram ca dRk iyam – when the state of being.So is measured =

ita:_cet alam IkSyate – if so enuf is to.be.seen.

~vlm.46. There is no reason for the supposition of unity or duality herein, when the whole existence is as I have propounded, and it is in vain to look at anything else.

~sv.46-47 When this objective universe itself does not exist or when one cannot affirm or deny its existence, it is not possible to determine who is the doer of actions and the enjoyer of experiences.

y47

अदृश्य.दृश्य-सत्.असत्-मूर्त.अमूर्त=दृशाम् इह ।

adRzya.dRzya-sat.asat-mUrta.amUrta=dRzAm iha |

न_एव_अस्ति न च न.अस्ति_एव कर्ता भोक्ता_अथवा क्वचित् ॥४७॥

na_eva_asti na ca na.asti_eva kartA bhoktA_athavA kvacit ||47||

of the a-non-dRzya.Perceptual.world/dRzya.Perceptual.world=sat.Real.-asat.unReal=mUrta.formed/amUrta.unformed=dRzAm iha – sights here in.this.world -

not anyhow is it - na ca न च nor too =

nAsti_eva न .एव.अस्ति indeed it is not =

kartA bhoktA_athavA kvacit कर्ता भोक्ता.अथवा क्वचित् the doer or else enjoyer wherever.

~vlm.47. There nothing as visible or invisible, or anything as formless or having a form herein; there is nothing as subject or object, nor aught of reality or unreality here, when the whole is the very brahma himself.

#murch -> #mUrch - to thicken, congeal -> #mUrta – thickened into form (like the genie of Aladdin's Lamp, coalescing in the smoke. this is the #ghana that troubles translators) +

*jd.47 - adRzya-dRzya=sat-a.sat-mUrta.a.mUrta=dRzAm iha - अ.दृश्य-दृश्य=सत्-अ.सत्=मूर्त-अ.मूर्त=दृशाम् इह of un.seen-seen=So-not.So=formed.form.less=sights here = na_eva_asti न .एव.अस्ति indeed it is not = na ca न च nor too = nAsti_eva न .एव.अस्ति indeed it is not = kartA bhoktA_athavA kvacit कर्ता भोक्ता.अथवा क्वचित् the doer or else enjoyer wherever.

z48

इदम् इत्थम् अन्.आद्यन्तम् जगत् पर्यायम् आत्मनि ।

idam ittham an.Adyantam jagat paryAyam Atmani |

ब्रह्म~एक-घनम् आशान्तम् स्थितम् स्थाणुः इव_अध्वनि ॥४८॥

brahma~eka-ghanam AzAntam sthitam sthANu: iva_adhvani ||48||

idam ittham an.Adyantam jagat

so this world is without beginning or end

paryAya.x-m x

Atmani x

brahmÂ-eka-ghanam

AzAntam sthitam - quietly situate =

sthANu.fixed/stable-:_iva_adhvani – like in the road.

~vlm.48. This world is without a beginning and end, and is known to the world as soul; but in fact, one brahma rules over all without any fixed rule, like a path without a name.

~sv.48-49 What is commonly known as brahma the creator or buddhi the awakened intelligence, etc., is itself the infinite consciousness which is absolutely pure.

x49|o/

यदेव ब्रह्म-बुद्धि.आदि तदेव_एतत् निरञ्जनम् ।

yadeva brahma-buddhi.Adi tadeva_etat niraJjanam |

यदेव गगनम् शान्तम् शून्यम् विद्धि तदेव तत् ॥४९॥

yadeva gaganam zAntam zUnyam viddhi tadeva tat ||49||

yadeva.whatever/as.if.when - brahma-buddhi.Adi – the Brahmic-intellectual process - tadeva.thatever/as.if.then - etat.this - niraJjana.stainless-m thing -

yadeva.whatever/as.if.when - gaganam zAntam – the Quiet sky = zUnyam viddhi - know as empty = tadeva.thatever/as.if.then - tat - that.

~vlm.49. That which is conceived as the serene brahma, is considered as the bright brahma or Demiurgas also; just as what is known as the calm and clear firmament, the very same is said the empty void likewise.

~sv.48-49 What is commonly known as brahma the creator or buddhi the awakened intelligence, etc., is itself the infinite consciousness which is absolutely pure.

अञ्ज् #aJj -> #niraJj -> #niraJjana - unpainted, spotless, pure, simple Up. mbh. &c

* yadeva.whatever/as.if.when - brahma-buddhi.Adi – the Brahmic-intellectual process - tadeva.thatever/as.if.then - etat.this - niraJjana.stainless-m thing - yadeva.whatever/as.if.when - gaganam zAntam – the Quiet sky = zUnyam viddhi - know as empty = tadeva.thatever/as.if.then - tat - that.

केशोण्ड्रक.आदयः_व्योम्नि यथा सत् असत्~आत्मकाः ।

kezoNDraka.Adaya:_vyomni yathA sat asat~AtmakA: |

द्विताम् इव_आगता* भान्ति परे बुद्धि-आदयः_तथा ॥५०॥

dvitAm iva_AgatA* bhAnti pare buddhi-Adaya:_tathA ||50||

as eye-illusions in the sky are things really unreal

as.if come to duality

thus shining in the beyond are all the functions of Mind

*vlm.50. As the nebulae which seem to bedim the face of the sky, are something in appearance and nothing in substance; just do our mental faculties appear to flutter in and obscure the clear atmosphere of the Intellect, and seem to be as dualities or otherwise than the serene intellectual principle.

#kezoNDraka, #kezoNDuka - net-like apparitions seen while the eyes are shut _aitAr. (ed. °ण्ड्रक). <Hence there is no such thing as external world.It is like "Keshondraka" (like the balls of hair which appear when one eye is squinted).It has no substratum. …. N.Srikanta.> http://www.advaita-vedanta.org/archives/advaita-l/2008-April/041648.html. •• VLM reads "nebulae" in y7175.050, <kezoNDraka_Adayo vyomni yathA sat asad=AtmakA:>.

*jd.50 - kezoNDraka_Adaya: vyomni yathA - as optical illusions in the sky = sat asad=AtmakA: - are things really unreal = dvitAm iva_AgatA - as.if come to twoness = bhAnti pare buddhy-Adaya:_tathA - thus shining in the supreme are the functions of Mind.

z51

तथा बुद्धि.आदि देह.आदि वेदना.आदि पर.अपरे ।

अन्.एकानि_अपि_अन्.अन्यानि शून्यत्वानि यथा_अम्बरे ॥५१॥

tathA buddhi.Adi deha.Adi vedanA.Adi para.apare |

an.ekAni_api_an.anyAni zUnyatvAni yathA_ambare ||51||

tathA buddhi.Adi deha.Adi - thus mental and bodily functions =

vedanA.Adi parApare – modes of knowing =

an.ekAni_api_an.anyAni x

zUnyatvAni yathA_ambare - x.

तथा Thus are बुद्धि.आदि #buddhi Intellect &c. देह.आदि body &c. वेदना.आदि #vedana Knowing &c परापरे each in its class अनेकानि अपि.अनन्यानि are different though nondifferent शून्यत्वानि यथा अम्बरे like emptinesses in the sky. -51-

~vlm.51. But the mental, bodily and all other perceptive and active powers of living beings, are the common properties of the intellectual soul; just as the very many gaps and hollows in various bodies, are in common with the vacuity of the one universal vacuum only. (i e. All these are the aerial powers of psychic principle).

~sv.51 The appearance of duality in all these is illusory and non-existent. Therefore, diversity is a meaningless concept.

#pR -> #parApara -mfn.- remote and proximate , prior and posterior (as cause and effect) , earlier and later , higher and lower , better and worse MBh.&c •• -n.-(in logic) a community of properties in a small class under the larger or generic , a species or class between the genus and individual W.

#vedana-H, -am, -> #vedanA वेदनम् वेदना [.vid विद्-ल्युट्] - Knowledge [the act of see/knowing], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. vedanam perception, knowledge (rarely vedanA) [Cognitive Understanding]; feeling, sensation (with Buddhists one of the 5 Skandhas) • #vedanA - VedanA Understanding (personified as wife of #raurava and mother of *du:kha दुःख _mArkP.) • #vedanIya - to be denoted or expressed or meant by (ent comp.; -tA f); to be (or being) felt by or as (ent comp.; -tA f. #-tva. n) ib.; to be known or to be made known. — vedana is derived from .vid, and refers to rational knowledge, just as cetana derives from .cit, and refers to intuitive or irrational knowledge. • This Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snake: etau vedana~zabdArthau rajju-sarpa~bhrama~upamau | asatyau uditau viddhi mRga-tRSNa.ambhasau samau || y7003.003.

सुषुप्तात् विशतः स्वप्नम् एक-निद्रा_आत्मनः_यथा ।

suSuptAt vizata: svapnam eka-nidrA_Atmana: yathA |

सर्ग.स्थस्य_अपि न द्वित्वम् न_एकत्वम् ब्रह्मणः तथा ॥५२॥

sarga.sthasya_api na dvitvam na_ekatvam brahmaNa: tathA ||52||

like the deeply sleeping self

entering Dream from Sleep

tho seated in Creation it is not duality nor unity

thus it is of the Brahman.Immensity

~sv. Just as one enters into the dream state after the deep sleep state, the same infinite consciousness moves to the creation state from the state of absolute quiescence; in it there is no duality or unity.

~vlm.52. As the quiet soul passing from its sleeping to the dreaming state, retains its identity and invariableness; so the divine soul passing into creation after its quiescence, remains the very unchanged unity as ever.

*jd.52 - suSuptAt vizata: svapnam eka-nidrA_Atmana: yathA – as the single-sleep of the soul/Self enters Dream from Sleep = sarga.sthasya_api na dvitvam na_ekatvam – though set in Creation, it is not a duality nor unity = brahmaNa:_tathA – thus it is of the brahman.

y53

एवम् एव कचति_अच्छा छाया_इयम् स्वा महाचितेः ।

evam eva kacati_acchA chAyA_iyam svA mahAcite: |

न च किम्चन नाम_अङ्ग कचति_अच्छा_एवम् आस्थिता ॥५३॥

na ca kimcana nAma_aGga kacati_acchA_evam AsthitA ||53||

evam eva kacati - so indeed it projects -

acchA.clear, -

chAyA iyam - a shadow this =

svA mahAcite: - itself @ the great Affectivity =

na ca kimcana nAma - and not anything namely =

aGga.surely – kacati.projecting =

acchA evam - clear so – AsthitA.assumed/seated.

~vlm. Thus the supreme spirit reflects the shadow of its great Intellect, in the forms of creation and dream; hence neither is this creation nor the vision in dreaming, any thing in its substance than a mere shadow (of the picture in the Divine Mind).

z54

चित्.व्योम्नि हि चित्.आकाशम् एव स्वम् अमलम् वपुः ।

चेत्यम् दृश्यम् इव_आभाति स्वप्नेषु_इव यथास्थितम् ॥५४॥

cit.vyomni hi cit.AkAzam eva svam amalam vapu: |

cetyam dRzyam iva_AbhAti svapneSu_iva yathAsthitam ||54||

cit.vyomni hi for in the Conscious Sky

cit.AkAzam eva only Conscious Space is

svam amalam vapu: Ur.own immaculate body

cetyam dRzyam iva like a conceptual world/percept

AbhAti svapneSu iva yathAsthitam appearing in dreams as if it is So

~vlm.54 It is the bright picture of the Divine Mind, that exhibits its form in the vacuity of the Great Intellect; and so the ideal appearance as the visible creation, like the fairy land in dream (and the airy castle of imagination). (The word chháya-shadow

means both the glory of god, as also the darkness of illusion, gloss).

~sv. The infinite consciousness perceives this creation within the space of its own consciousness.

x55

अन्यथा_अनुपपत्त्या_अर्थ-कारण.अभावतः स्वतः ।

anyathA_anupapattyA_artha-kAraNa.abhAvata: svata: |

चित्.व्योम_आत्मानम् एव_आदौ दृश्यम् इति_एव पश्यति ॥५५॥

cit.vyoma_AtmAnam eva_Adau dRzyam iti_eva pazyati ||55||

otherwise

thru not having happened because.of the absence of the thing's cause =

@ itself only from Conscious.sky-self -

Adau in the beginning is seen as this world/object.

~vlm.55. From the impossibility of the appearance of the world, by any means as it is conjectured by different schools, and from its want of a prior cause; it must be that the intellect saw itself thus exhibited in its own vacuiti_

~sv. The infinite consciousness perceives this creation within the space of its own consciousness.

* anyathA – otherwise = an-upapattyA thru not having happened - artha-kAraNA.abhAva.ta: - from the absence of the sense of cause = sva.ta: by itself - cit.vyoma_AtmAnam eva only Conscious.sky-self - Adau in the beginning - dRzyam iti eva pazyati it sees as this world/object.

y56

सर्ग.आदौ_एव ख.आत्मा_एव दृश्यम् भाति निराकृति ।

sarga.Adau_eva kha.AtmA_eva dRzyam bhAti nirAkRti |

सम्भ्रमः स्वप्न-संकल्प-मिथ्या.ज्ञानेषु_इव_अभितः ॥५६॥

sambhrama: svapna-saMkalpa-mithyA.jJAneSu_iva_abhita: ||56||

at the very beginning of Creation –

the kha.sky-self only – as the

dRzya.Perceptual.world-m =

bhAti.shines/appears – nirAkRti.wo formation

sambhrama.confusion/error – as in svapna.dream-saMkalpa.concept-mithyA.jJAneSu_iva_abhita: - misunderstandings about

at the very beginning of creation

this personal sky appears as a percept without formation

a delusive confusion =

pervaded by dream.concepts of false Knowledge

*sv. The infinite consciousness perceives this creation within the space of its own consciousness.

~vlm. In the beginning of creation, the formless void of the Intellect, showed itself in this visible and intangible form; and represented itself as a picture of its mind or dream or its imagination.

*sv. The infinite consciousness perceives this creation within the space of its own consciousness.

* sarga_Adau eva - at the very beginning of creation = kha_AtmA eva - this kha.Self = dRzyam bhAti nirAkRti - appears as a percept without formation = sambhrama: - a delusive confusion = svapna-saMkalpa-mithyA.jJAneSu iva_abhita: - as.if surrounded by dream.concepts of false Knowledge.

स्वप्नवत् तत् च निर्धर्मे मनाक्_अपि न भिद्यते ।

svapnavat tat ca nirdharme manAk api na bhidyate |

विकारी_अपि स.धर्मा_अपि चित्.व्योम्नः_वस्तुनः_मलात् ॥५७॥

vikArI_api sa.dharmA_api cit.vyomna: vastuna: malAt ||57||

dreamlike is that and dharma-free

it is not split even a bit

while changefully substantial

the Concious.sky

reality is imprinted

*vlm.57. Like the dream it was a blank and without any attribute; it is changeable but not frangible, and although it was the substance of intellectual voidness, yet it was vitiated with the stain of our misapprehension of it, called avidyá. (The world is purely of an intellectual form, and it is our ignorance which imputes a gross form to it).

* svapnavat tat ca nirdharma_ - dreamlike is that and insubstantial = manAg_api na bhidyate - it is not a bit divided = vikArI_api sadharmA api - altho changefully substantial, = cit.vyomna: - @ the Concious.sky = vastuna: - @ substantiality = malAt – from the stain.

x58

तत् स्वप्न.नगर~आकारम् स.धर्म_अपि_अ-स.धर्मकम् ।

tat svapna.nagara~AkAram sa.dharma_api_a-sa.dharmakam |

शिवात् अनन्यम् एव_इत्थम् स्थितम् एव निरन्तरम् ॥५८॥

zivAt ananyam eva_ittham sthitam eva nirantaram ||58||

tat svapna.nagara_AkAram - that Dream.City formation - sa.dharmapi_a-sa.dharmakam x

zivAt ananyam eva_ittham sthitam eva nirantaram

~vlm.58. Like the dream, it seems to possess some properties in its appearance; but is wholly devoid of any in its substance; it is never different from the spiritual nature of the Lord, though it appears otherwise to our misconception of it.

~sv.57-59 Just as there is no definite sequence or order or causal connection in dreams, in this world appearance there is no definite causal connection or sequence, though it appears to have one. There is no division in dream; nor is there a division in the objects of perception.

~AB. pratIti.ta:

y59

दृश्यम् स्वप्न~अद्रि.वत् स्वच्छम् मनाक्_अपि न भिद्यते ।

dRzyam svapna~adri.vat svaccham manAk api na bhidyate |

तस्मात् चित्.व्योम चित्.व्योम्नः शून्यत्वम् गगनात् इव ॥५९॥

tasmAt cit.vyoma cit.vyomna: zUnyatvam gaganAt iva ||59||

the dRzya.Perceptual.world.m - svapna~adri.vat - like a dream-mountain =

svaccham.clearly -

manAk api na bhidyate – not even a bit is separated =

tasmAt.from.that/therefore -

cit.Conscious.vyoma.sky.space –

zUnyatva.empty.condition-m –

gaganAt iva – like from the sky.

~vlm.59. The phenomenal world likens a mountain seen in dream, and is inseparable from the soul wherein it resides; therefore the visibles appearing in the vacuity of the Intellect, are more vacuous than the vacuum of the firmament.

z60

यदेव तत् परम् ब्रह्म सर्व.रूप-विवर्जितम् ।

yadeva tat param brahma sarva.rUpa-vivarjitam |

तदेव_इदम् तथा-भूतम् एव सर्गतया स्थितम् ॥६०॥

tadeva_idam tathA-bhUtam eva sargatayA sthitam ||60||

whatever

is That High Immensity deprived.of every form

thatever

is This has thus-having.become indeed free of the state of Creation is situated/exists...

~vlm.60. That which is the supreme soul; mid devoid of all form; the very same and of the same nature is all this, that we call the visible world. ~vlm.p.⁶⁰That ... all this which we call the visible world.

~sv.60 It is the same brahman or infinite consciousness that appears in front of you as this universe or creation.

वृज् #vRj -> #varjita -> #vivarjita - avoided, left, abandoned by, destitute or deprived of, free or exempt from (tena or comp) • that from which anything is excluded ~ is subtracted.

* yadeva.whatever/as.if.when – tat param brahma - That high Immensity - sarva.rUpa-vivarjitam – deprived.of every form - tadeva.thatever/as.if.then - idam - This = tathA-bhUtam - thus-become = eva.indeed sargatayA sthitam – by the state of Creation is situated/exists...

x61

स्वप्ने_अनुभूयते च_एतत् स्वप्ने हि_आत्मा_एव भासते ।

svapne_anubhUyate ca_etat svapne hi_AtmA_eva bhAsate |

पुर.आदित्वेन न तु सत् पुर.आदि=रचितम् तदा ॥६१॥

pura.Aditvena na tu sat pura.Adi=racitam tadA ||61||

...

but it is experienced in dream =

etat svapne hi_AtmA_eva bhAsate - for this self only in dream appears =

pura.Aditvena na tu sat - but things like cities not being.so =

pura.Adi=racitam tadA – are such cities then ... =

~vlm.61. Whatever conception we have in our dream, the same are the display of our intellect; so the cities and castles that we see in the dreams, are no real existences; but appearances presented unto us by the intellect.

~vlm.p.⁶¹Whatever conception we have in our dream, the same is the display of our intellect. The cities and castles we see in the dreams are no real existences, only appearances presented to us by the intellect.

~sv.61 In dream there is no recognition of the objects seen in the dream nor is there samskara (mental impression) nor even memory, because the dreamer does not think, 'I have seen this before'.

*jd.61 - svapne anubhUyate ca - ...and it being-experienced in dream = etat svapne hi_AtmA_eva bhAsate - for this self only in dream appears = pura.Aditvena na tu sat - but things like cities not being.so = pura.Adi=racitam tadA - such cities then ... =

y62

स्वप्ने च प्रति_अभिज्ञायाः संस्कारस्य स्मृतेः_तथा ।

svapne ca prati_abhijJAyA: saMskArasya smRte:_tathA |

न सत्ता तत् इदम् दृष्टम् इति_अर्थस्य_अति.असम्भवात् ॥६२॥

na sattA tat idam dRSTam iti_arthasya_ati.asambhavAt ||62||

...

* svapne ca pratyabhijJAyA: - and being.recognized in dream = saMskArasya smRte: - through remembered impression = tathA - thus = na sattA - not a state of being = tat idam dRSTam - that is seen as this Percept = iti_arthasya - so of a thing = ati.asambhavAt – from transcending unbecoming...

*vlm.62. As the recognizance of our acquaintances in dream, and the remembrance of the impressions in our memory; are altogether unsubstantial (owing to the absence of their prototypes in us); so the sight of the visibles and the perception of perceptibles quite unreal also, (because none of those things are present in us).

z63

तस्मात् एतत् त्रयम् त्यक्त्वा यत् भानम् ब्रह्म-संविदः ।

तस्य दृष्टार्थ-सादृश्यान् मूढैः स्मृति.आदिता_उहिता ॥६३॥

tasmAt etat trayam tyaktvA yat bhAnam brahma-saMvida: |

tasya dRSTArtha-sAdRzyAn mUDhai: smRti.AditA_uhitA ||63||

tasmAt – fr that =

etat trayam tyaktvA - this trio being forsaken =

yat bhAnam brahma-saMvida: - what is the appearance of brahmic awareness =

tasya – of that =

dRSTa.artha-sAdRzyAt

mUDhai: - by fools =

smRti.AditA uhitA

#Uh, #Uhati - to comprehend, understand. -> #Uhita . changed, modified.

~AB. ... mUDhai:_UhitA... ||

~vlm.63. Therefore leaving this unrealities of our recognitions, perceptions and remembrances, which are so much relied upon by the ignorant; we should take them in the light, of the direct manifestations of the Deity in those forms.

x64

यथा यत्र_एव लहरी वारिणी_एति पुनः पुनः ।

yathA yatra_eva laharI vAriNI_eti puna: puna: |

तत्र_एव_एति तथा तत्.वत् अनन्या खे परे जगत् ॥६४॥

tatra_eva_eti tathA tat.vat ananyA khe pare jagat ||64||

yathA yatra eva - so where indeed - laharI vAriNI eti - the waters become waves - puna: puna: - again & again - tatra eva eti – there too it goes.to/returns -

tathA tat.vat ananyA thus Thatwise not different - khe pare – in the higher Sky is - jagat – the world.

~vlm.64. As the waves of the sea, continue to roll incessantly on the surface of the waters; so innumerable worlds that are continually revolving, on the surface of the supreme soul, are of the same nature with itself.

~sv.62-64 Similarly, in the waking state, too, when these three considerations are removed, there is the infinite consciousness alone which the ignorant man identifies with memory.

* yathA yatra eva - so where indeed - laharI vAriNI eti - the waters become waves - puna: puna: - again & again - tatra eva eti – there too it goes.to/returns - tathA tat.vat ananyA thus Thatwise not different - khe pare – in the higher Sky is - jagat – the world.

y65|o/

विधयः प्रतिबोधाः_च सर्व_एव सद_एव च ।

विभक्ताः_च विमिश्राः_च परे सन्ति न सन्ति च ॥६५॥

vidhaya: pratibodhA:_ca sarva_eva sada_eva ca |

vibhaktA:_ca vimizrA:_ca pare santi na santi ca ||65||

vidhaya:

pratibodhA:_ca

sarve eva sadA_eva ca

vibhaktA:_ca

vimizrA:_ca pare

santi na santi ca - x.

~vlm. All laws and their anomalies, as well as all varieties and complexities unite in harmony in the Divine nature. (There all discord is concord, and all partial evil is universal good).

~sv. Affirmations and negations, injunctions and prohibitions seem to exist in the supreme being, though they do not exist in it.

धा dhA -> #vidhA -> #vidhi -m.- [what is given-out], a rule, precept, law, direction (esp. for the performance of a rite as given in the #brAhmaNa portion of the veda, which accord. to sAy. consists of two parts: 1. #vidhi, "precepts or commandments "e.g. #yajeta, "he ought to sacrifice", #kuryAt, "he ought to perform " • 2. ArthavAda, "explanatory statements "as to the origin of rites and use of the Mantras, mixed up with legends and illustrations).

z66

तस्मात् सत् ब्रह्म सर्व.आत्म किम् इव_अत्र न विद्यते ।

tasmAt sat brahma sarva.Atma kim iva_atra na vidyate |

सा_एव सत्ता_एव सर्व.आत्म च_एतत् अपि_एतत् आत्मकम् ॥६६॥

sA_eva sattA_eva sarva.Atma ca_etat api_etat Atmakam ||66||

tasmAt sat - thru That as being - brahma sarva_Atma – the Immensity is every Self =

kim iva_atra na vidyate

sA eva sattA eva – only that very state of being =

sarva_Atma ca etat api – and every Self is also This =

etat Atmakam – this personality.

~vlm.66. Therefore that brahma is all in all, and there is none and nothing besides; He alone is the soul of all, as all these live in Him.

~sv.65-66 Affirmations and negations, injunctions and prohibitions seem to exist in the supreme being, though they do not exist in it.

x67

भ्रान्तस्य भ्रमणम् भूमेः न भूः भ्रान्ता_एव वा गणैः ।

bhrAntasya bhramaNam bhUme: na bhU: bhrAntA_eva vA gaNai: |

न शाम्यति ज्ञातुः अपि तथा_अभ्यासम् विना_अत्र दृक् ॥६७॥

na zAmyati jJAtu: api tathA_abhyAsam vinA_atra dRk ||67||

bhrAntasya –

... of the deluded =

bhramaNam bhUmer – confusion of the world =

na bhU:_bhrAntA_eva vA gaNai:

na zAmyati jJAtu:_api – not quieting for the Knower tho =

tathA_abhyAsam vinA - thus without abhyAsa.Practice =

atra dRk – here the sight.

~vlm.67. The roving mind thinks the world, to be roving about with all its contents; but the steady minded take it to be quite sedate and quiet; hence it is impossible for the learned also, to settle their minds without the habitual sedateness of their attention.

~sv.67 When a man is dizzy he feels that the world is going around him, though the dizziness is in him. Even when one knows this and knows that the objective universe is delusion or illusion, it does not disappear except through persistent practice.

y68|o/

शास्त्रस्य_अस्य तु यत् नाम वादनम् तत् विनापरः ।

zAstrasya_asya tu yat nAma vAdanam tat vinApara: |

अभ्यासः दृश्य-संशान्त्यै न भूतः न भविष्यति ॥६८॥

abhyAsa: dRzya-saMzAntyai na bhUta: na bhaviSyati ||68||

zAstrasya_asya tu but of this shAstra -

yan_nAma vAdanam - which is full of explanation =

tat vinApara: - that without another =

abhyAsa.Practice: - dRzya.Perceptual.world.x-saMzAntyai- unto the Quieting -

na bhUta: - no has.been =

na bhaviSyati – no will.be.

~vlm.68. There is no other means, for suppressing the mind from the sight of the visibles; without the constant habit of attending to the lectures (of the preceptor) on this sacred sástra.

~sv.68-70 Hence, this illusion ceases only through the devout study of this scripture — there is no other way.

#vad -> #vAda -adj.- speaking of or about (see #brahma-vAda); causing to sound, playing (see #vINA-vAda) • –m.- speech, discourse • -end.comp.- speaking about, mentioning • advice, counsel • a thesis, doctrine • discussion, controversy • ~* #vAdana - (not cited elsewhere) - vAdanam vyAkhyApanam {full of explanations} ... _y7175.068 ABComm.

#vad -> #vadana -n.- the act of speaking, talking, sounding; the mouth, face, countenance; (vadanam >kR, to make a face or grimace, vadanI.>bhU, to become a face); the front, point.

#vinApara

?#vilApana, meaning the assumption of the indefinable state (#anAkhyA).

z69

न जीवन् न मृतम् चित्तम् रोधम् आयाति संस्मृतेः ।

अविनाभावि-देहत्वात् बोधात् तु_एतत् न पश्यति ॥६९॥

na jIvan na mRtam cittam rodham AyAti saMsmRte: |

avinAbhAvi-dehatvAt bodhAt tu_etat na pazyati ||69||

na jIvan_na mRtam - neither living nor dead =

cittam rodham AyAti saMsmRte: the arisen Affection comes from the samsAric process

avinAbhAvi-dehatvAt bodhAt tu_etat na pazyati

#rodha

#avinAbhAvidehatva

~vlm.69. Though it is difficult to repress the mind, from its thoughts of this world, either in its states of living or death, (i. e. either in its waking or sleeping states); yet it is possible to do so by effacing its impressions at once, from the study of this spiritual sástra.

~sv.68-70 Hence, this illusion ceases only through the devout study of this scripture — there is no other way.

Øtt. #avinAbhAva: #avinAbhAvanA - necessary connection of one thing with another, inherent and essential character *sarvat. &c. •-• cittAkAzam cit.AkAzam AkAzam ca tRtIyakam | viddhy etat trayam ekam tvam avinAbhAvanA-vazAt y3040.019|| y6069.045. • #avinAbhAvin y7175.069.

x70

सर्वदा_एव_अ-विनाभावि चित्तम् दृश्य-शरीरयोः ।

इह च_अमुत्र च_एतस्य बोधान्ते शाम्यतः स्वयम् ॥७०॥

sarvadA_eva_a-vinAbhAvi cittam dRzya-zarIrayo: |

iha ca_amutra ca_etasya bodhAnte zAmyata: svayam ||70||

sarvadA_eva - quite everywhere =

avinAbhAvi - necessarily connected =

cittam dRzya-zarIrayo: - the Affection of percepts and bodies =

iha ca_amutra ca - both here and beyond =

etasya bodhAnte

zAmyata: svayam - x.

~vlm.70. The knowledge of the nihility of the visible body, and that of the mind also in want of the body; both in this world as well as in the next world, will always serve to preserve our peace and quietism; (and this is attainable by means of studying this sástra).

~sv.68-70 Hence, this illusion ceases only through the devout study of this scripture — there is no other way.

y71

चित्त-दृश्य-शरीराणि त्रीणि शाम्यन्ति बोधतः ।

पवन.स्पन्द=सैन्यानि कारण.अभावतः यथा ॥७१॥

citta-dRzya-zarIrANi trINi zAmyanti bodhata: |

pavana.spanda=sainyAni kAraNa.abhAvata: yathA ||71||

citta-dRzya-zarIrANi – the affective mind, the percept, and the body =

trINi zAmyanti bodha.tas – these three are quieted thru Realization =

pavana.spanda=sainyAni

kAraNa.abhAvata: yathA - x.

#sainya

~vlm.71. The mind, body and the visibles, are all three of them suppressed under the sense of their nothingness; as the mind, its force and the moving clouds, do all disappear in absence of their cause (i. e. motion).

~sv.71 It is by self-knowledge or enlightenment that these three (the mind, the objects of perception and the body) will reach a quiescent state of equanimity, not otherwise.

z72

कारणम् मौर्ख्यम् एव_अस्य तत् च_अस्मात् एव शास्त्रतः ।

किम्चित् संस्कृत-बुद्धीनाम् वाचितात् एव शाम्यति ॥७२॥

kAraNam maurkhyam eva_asya tat ca_asmAt eva zAstrata: |

kimcit saMskRta-buddhInAm vAcitAt eva zAmyati ||72||

kAraNam maurkhyam eva_asya x

tat ca_asmAt eva zAstrata:

kimcit saMskRta-buddhInAm vAcitAt eva zAmyati - x.

#acita

#Acita

~vlm.72. The cause of restlessness is ignorance only, which is altogether dispelled by the study of this sástra; and those whose minds are a little enlightened, have their composure from attending to the recital and preaching.

~sv.72 For these three arise from ignorance.

x73

अ.बुद्धम् उत्तर.ग्रन्थात् पूर्वम् पूर्वम् हि बुध्यते ।

ग्रन्थम् पद.पदार्थ-ज्ञः खेदवान्_न निवर्तते ॥७३॥

a.buddham uttara.granthAt pUrvam pUrvam hi budhyate |

grantham pada.padArtha-jJa: khedavAn_na nivartate ||73||

abuddham uttara-granthAt pUrvam pUrvam hi budhyate

grantham pada.padArtha-jJa: khedavAn_na nivartate - x.

~vlm.73. The unintelligent will be able to understand, the teachings of the former part from the latter; and he that understands the words and purports of these lectures, will never return disappointed (in his expectation of nirvana or ultimate rest).

~sv.73 By a mere study of this scripture that ignorance is dispelled. The beauty in this scripture is that its student is not abandoned to his despair; if something is not clear in the first instance, a further study of the scripture makes it clear.

y74

उपायम् इदम् इव_अतः विद्धि शास्त्रम्.भ्रम-क्षये ।

अनन्य-साधारणताम् गतम् इति_अनुभूयते ॥७४॥

upAyam idam iva_ata: viddhi zAstram bhrama-kSaye |

ananya-sAdhAraNatAm gatam iti_anubhUyate ||74||

upAyam idam iva_atas viddhi – hence know to be, like this Method =

zAstram.bhrama-kSaye – in ending shAstra-confusion =

ananya-sAdhAraNatAm gatam iti_anubhUyate - x.

#sAdhAraNa.common - #sAdhAraNatA – state of Commonality

~vlm.74. Then know this sástra as the best means, to the dispersion of the error; and to the production of an universal indifference or insouciance everywhere.

~sv.74 This scripture dispels delusion and enables you to realise that the ordinary life itself is the supreme state.

z75

तस्मात् अस्मात् महाशास्त्रात् यथा.शक्ति विचरयेत् ।

भातौ द्वौ भागम् एकम् वा तेन दुःख-क्षयः भवेत् ॥७५॥

tasmAt asmAt mahAzAstrAt yathA.zakti vicarayet |

bhAtau dvau bhAgam ekam vA tena du:kha-kSaya: bhavet ||75||

tasmAt asmAn_mahAzAstrAt yathA.zakti vicarayet

bhAtau dvau bhAgam ekam vA tena du:kha-kSayo bhavet - x.

~vlm.75. Therefore try your best, to weigh well the precepts of this sástra; and whether you study one or both parts of this work, you will doubtless be freed from your misery thereby.

~sv.75 Therefore, one should study at least a small part of this scripture daily.

x76

आरुषेयम् इदम् इति प्रमादात् चेत्_न रोचते ।

तत्.अन्यत्=आत्म.विज्ञान-शास्त्रम् किम्चित् विधारयेत् ॥७६॥

AruSeyam idam iti pramAdAt cet_na rocate |

tat.anyat=Atma.vijJAna-zAstram kimcit vidhArayet ||76||

AruSeyam idam iti pramAdAt cen_na rocate

tat.anyad=Atma.vijJAna-zAstram kimcit vidhArayet - x.

#ruS – to hurt. -> #AruS – to make furious. -> #AruSeyam - <AruSeyam idam iti pramAdAt cen_na rocate | tad~anyad=Atma~vijJAna-zAstram kimcit vidhArayet ||> y7175.076.

#pramAda

#> rocate |

#vijJAna-zAstra

#vidhArayet

~vlm.76. Should this sástra prove unpatable, owing to its being the composition of a holy sage; in that case the student may consult the sacred srutis, for the perfection of his spiritual knowledge.

~sv.76 If, however, one thinks it is not authoritative because it is of human origin, one can resort to the study of any other scripture dealing with self-knowledge and final liberation.

y77

अन्-अर्थेन_अ-विचारेण वयः कुर्यान्_न भस्मसात् ।

बोधेन ज्ञान-सारेण दृश्यम् कर्तव्यम् आत्मसात् ॥७७॥

an-arthena_a-vicAreNa vaya: kuryAn_na bhasmasAt |

bodhena jJAna-sAreNa dRzyam kartavyam AtmasAt ||77||

an-arthena - to no purpose =

a-vicAreNa - without enquiry =

vaya: kuryAt na bhasma-sAt – do not reduce to ashes your life/strength =

bodhena jJAna-sAreNa - by realization of the essence of #jJAna Wisdom be =

dRzyam kartavyam Atma-sAt – raised to the Self as seeable and doable.

#vI -> #vayas -n.- enjoyment, food, oblation _rv. av. (cf. #vIti) • energy (both bodily and mental), vigour _rv. av. (often with #bRhat; with #dhA. and dat. or loc. of pers. "to bestow vigour or might on") • vigorous age, youth, prime of life, any period of life, age (#sarvANi vayAMsi, animals of any age; #vayasAnvita. or #vayasAtIta, aged, old) • degree, kind (in #vayAMsi prabrUhi).

zgl#affix. #sAt – a taddhita तद्धित affix which when put after a word denotes a total change of anything into the thing expressed by that word (अग्नि- agni-, #bhasma-sAt भस्म-सात् &c ); a #sautra सौत्र root meaning " to give pleasure " Pa1n2. Vop. #bhasmasAt — ind. to or into ashes (with <kR>, to reduce to ashes; with <as>, <bhU>, <gam> and <yA>, to be reduced to ashes, become ashes).

~vlm.77. Do not spend your time in false reasoning, nor offer your precious life to fames and ashes; but let your sapient understanding commit the visibles to the invisible soul. (i. e. view them in their spiritual light, and bury the gross phenomenal in utter oblivion and appear in the noumenal soul only).

~sv.77-79 But one should not waste one's lifetime.

anarthenAvicAreNa vaya: kuryAnna bhasmasAt |

bodhena jJAnasAreNa dRzyam kartavyamAtmasAt ||77||

अन्-अर्थेन.अ-विचारेण वयः कुर्यान् न भस्मसात् । बोधेन ज्ञान-सारेण दृश्यम् कर्तव्यम् आत्मसात् ॥७।१७५।७७॥

अन्-अर्थेन To no purpose, अ-विचारेण without enquiry, वयः कुर्यात् न भस्म-सात् – do not reduce to ashes your life/strength बोधेन ज्ञान-सारेण by realization of the essence of #jJAna Wisdom be दृश्यं कर्तव्यम् आत्म-सात् – raised to the Self as seeable and doable. -

z78

आयुषः क्षण* एकः_अपि सर्व.रत्नैः न लभ्यते ।

नीयते तत्.वृथा येन प्रमादः सु.महान्_अहो ॥७८॥

AyuSa: kSaNa* eka:_api sarva.ratnai: na labhyate |

nIyate tat.vRthA yena pramAda: su.mahAn_aho ||78||

AyuSa: kSaNa eka:_api sarva.ratnai:_na labhyate

nIyate tat.vRthA yena pramAda: su.mahAn_aho - x.

#vRthA

~vlm.78. No one can buy a jot or moment of his life time*, at the cost of all the gems in the world; and yet how many are there, who foolishly misspent their time in their worldly dream.

~sv.77-79 But one should not waste one's lifetime.

z79

अनुभूतम् अपि च न.उ सत् दृश्यम् इदम् द्रष्टृ-सहितम् अपि ।

स्वप्न-निज-मरण-बान्धव-रोदनम् इव सत् इव कचितम् अपि ॥७९॥

anubhUtam api ca na.u sat dRzyam idam draSTR-sahitam api |

svapna-nija-maraNa-bAndhava-rodanam iva sat iva kacitam api ||79||

anubhUtam api ca na.u sat - but tho experienced not real =

dRzyam idam x

draSTR-sahitam api

svapna.dream-nija.innate/own-maraNa.dying-bAndhava.relation-rodana.wailing-m iva.like -

sat iva kacitam api

~vlm.79. Though we have a clear conception of the world, yet it is a false sight together with that of its beholder-the living soul; it is as false as the dream of one's own death in his sleep, and his hearing the wailing of his friend at his demise.

~sv.77-79 But one should not waste one's lifetime.

oॐm

In the beginning neither this world nor the other world came into being in the infinite consciousness. Only the dreamer exists in the dream; only the infinite consciousness exists in the unreal experience. How can impurity arise in the pure consciousness?

It was the movement of energy in the infinite consciousness that subsequently created earth and the physical elements, mind and other psychological categories, which were nothing but notions in consciousness. The supreme brahman is free from all forms; and it alone does everything and destroys everything. At the end of investigation, silence alone remains. The infinite consciousness with its 'eyes closed' is itself; and with its 'eyes opened' it is the world. The objective universe is apparently experienced now. Whatever the mind loves most, it becomes that. Affirmations and negations, injunctions and prohibitions seem to exist in the supreme being, though they do not exist in it. The beauty in this scripture is that its student is not abandoned to his despair; if something is not clear in the first instance, a further study of the scripture makes it clear. One should study at least a small part of this scripture daily. Or study any other scripture dealing with Self-knowledge and Freedom. Or waste your lifetime. – Venkatesananda.

+++

DAILY READINGS wd 31 October, 2018

fm4003 1.oc31 Memory in Creation.z24

https://www.dropbox.com/s/574l6kl6jrggsiy/fm4003%201.oc31%20Memory%20in%20Creation%20.z24.docx?dl=0

fm6080 2.oc29..31 chUdAlA.Topknot and the 5 Delights .z82

https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29..31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0

fm7176 3.oc31 About the brahmic Egg .z25

https://www.dropbox.com/s/i056ffej2ho10u8/fm7176%203.oc31%20About%20the%20brahmic%20Egg%20.z25.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:

संकल्पात्स मनो_भवेत् ।

saMkalpAt sa:_mana:_bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ७.१७५

वसिष्ठ उवाच ।

स्वप्न~आभा~आद्यम् चित्.व्योम कारणम् देह-संविदाम् ।

दृश्य~अन्यता_असंभवतः चित्.व्योम्नः तत् कुतः वपुः ॥१॥

सर्ग.आदौ स्वप्न-संवित्त्या चित् एव_आभाति केवला ।

न सर्गः न परः लोकः दृश्यमानः_अपि सिद्ध्यति ॥०२॥

असत् एव_अनुभूः इत्थम् एव_इदम् भासते जगत् ।

स्वाप्न.अङ्गना-सङ्ग* इव शान्तम् चित्.व्योम केवलम् ॥०३॥

एवम् नाम_अस्ति चित्.धातुः_अन्.आदि-निधनः_अमलः ।

शून्य~आत्म_एव_अच्छ-रूपः_अपि जगत्_इति_अवभाति यः ॥०४॥

मलः_तु_एषः_अपरिज्ञातः परिज्ञातः परम् भवेत् ।

कुतः किल परे व्योमनि_अन्.आदि-निधने मलः ॥०५॥

यत् एतत् वेदनम् शुद्धम् तत् एव स्वप्न-पत्तनम् ।

जगत् तत् एव सर्ग.आदौ पृथ्वि_आदेः सम्भवः कुतः ॥०६॥

चित्.व्योम_आत्म.अवभासस्य नभसः सर्ग-रूपिणी ।

कृता पृथ्वि.आदि-कलना मनः बुद्धि.आदि-ता तथा ॥०७॥

वारि.आवर्त* इव_आभाति पवन-स्पन्दवत् च यत् ।

अ=बुद्धि-पूर्वम् चित्.व्योम्नि जगत्.भानम् अ.भित्तिमत् ॥०८॥

पश्चात् तस्य_एव तेन_एव स्वयम् ऐश्वर्य-शंसिना ।

कृतम् वृद्धि.आदि-पृथ्वि.आदि=कल्पनम् सत्.असत्-मयम् ॥०९॥

स्वयम् एव कचति_अच्छा_अच्छा या_इयम् स्वा महाचितिः ।

सर्ग.अभिधानम् अस्य_एव नभ* एव_इह न_इतरत् ॥१०॥

न च किम्चन नाम_अङ्ग कचति_अच्छा_एव सा स्मृता ।

चित्.मात्र~एक~एक-कलनम् ततम् एव_आत्मना_आत्मनि ॥११॥

चित्.आकाशः_चित्.आकाशे तत् इदम् स्वम् अलम् वपुः ।

चित्तम् दृश्यम् इव_आभाति यथा स्वप्ने तथा स्थितम् ॥१२॥

आकाश-रूपम् अजहत् एव जीवः ततः स्वयम् ।

अपश्यत् अहम् इति_एव रूपम् आकाश-रूपकम् ॥१३॥

स्वप्नवत् तत् च निर्धर्म* मनाक् अपि न भिद्यते ।

तस्मात् चित्.व्योम चित्.व्योम शून्यत्वम् गगन.आदि.वत् ॥१४॥

यत् एव तत् परम् ब्रह्म सर्व.रूप-विवर्जितम् ।

तत् एव_एकम् तथारूपम् एवम् सर्वतया स्थितम् ॥१५॥

स्वप्ने_अनुभूयते च_एतत् स्वप्नः हि_आत्मा_एव भासते ।

नानाबोधम् अनाना_एव ब्रह्म_एव_अमलम् एव तत् ॥१६॥

ब्रह्म_एव_आत्मनि चित् भावात् जीवत्वम् इव कल्पयत् ।

रूपम् अत्यजत् एव_अच्छम् मनस्ताम् इव गच्छति ॥१७॥

इदम् सर्वम् तनोति_इव तत् च ख_आत्मकम् एव खम् ।

भवति_इव जगत् रूपम् विकारि_इव_अविकारि_अपि ॥१८॥

मन* एव स्वयम् ब्रह्मा स* सर्गस्य हृदि स्थितः ।

करोति_अविरतम् सर्वम् अजस्रम् संहरति_अपि ॥१९॥

पृथ्वि.आदि-रहितः यस्मिन् मनः_हृदि_अङ्ग-वर्जिते ।

अन्यत् वा त्रि.जगत् भाति यथा स्वप्ने निर्.आकृति ॥२०॥

देह.रूप-जगत्.रूपैः अहम् एकम् अन्.आकृति ।

मनः तिष्ठामि_अनन्त_आत्म बोध.अबोधम् पराभवम् ॥२१॥

न_इह पृथ्वि.आदि नो* देहः न च_एव_अन्या_अस्ति दृश्यता ।

जगत्तया केवलम् खम् मनः कच.कचायते ॥२२॥

विचार्य-दृष्ट्या_एतत् अपि न किम्चित् अपि विद्यते ।

केवलम् भाति चित्.मात्रम् आत्मना_आत्मनि निर्घनम् ॥२३॥

यतः वाचः निवर्तन्ते तूष्णीम्.भावः_अवशिष्यते ।

व्यवहारी_अपि हि_आत्मा_एव तत्.वत् तिष्ठति मूकवत् ॥२४॥

अनन्तापार-पर्यन्ता चित्.मात्र-परम.इष्टका ।

तूष्णीम्.भूत्वा भवति_एष* प्रबुद्धः पुरुष~उत्तमः ॥२५॥

अबुद्धि-पूर्वम् द्रवतः_यथा_आवर्त_आदयः_अम्भसि ।

क्रियन्ते ब्रह्मना तत्.वत् चित्त-बुद्धि.आदयः_जडाः ॥२६॥

अ=बुद्धि-पूर्वम् वातेन क्रियते स्पन्दनम् यथा ।

अनन्यत् एवम् बुद्धि.आदि क्रियते परमात्मना ॥२७॥

अनन्यत् आत्मनः वायोः यथा स्पन्दनम् अव्ययम् ।

अनन्यत् आत्मनः तद्वत् चित्.मात्रम् परमात्मनः ॥२८॥

चित्.व्योम ब्रह्म-चित्.मात्रम् आत्मा चिति महान् इति ।

परमात्मा_इति पर्याया ज्ञेया ज्ञानवताम् वर ॥२९॥

ब्रह्म~उन्मेष=निमेष_आत्म स्पन्द.अस्पन्द~आत्म वात-वत् ।

निमेषः यादृक् एव_अस्य सम्.उन्मेषः तथा जगत् ॥३०॥

दृश्यम् अस्य सम्.उन्मेषः दृश्य.अभावः निमेषणम् ।

एकम् एतत् निराकारम् तत् द्वयोः_अपि_उपक्षयात् ॥३१॥

निमेष~उन्मेषयोः_एक-रूपम् एव परम् मतम् ।

अतः_अस्ति दृश्यम् न_अस्ति_इति सत् असत् च सदा चितिः ॥३२॥

निमेषे न_अन्य* उन्मेषान्_न_उन्मेषः_अपि निमेषतः ।

ब्रह्मणः सर्ग-वपुषः निमेष~उन्मेष=रूपिणः ॥३३॥

तत् यथा.स्थितम् एव_इदम् विद्धि शान्तम् अ.शेषतः ।

अजातम् अजरम् व्योम सौम्यम् सम.समम् जगत् ॥३४॥

चित् अचिति~आत्मकम् व्योम रूपम् कच.कचायते ।

चित् नाम तत् इदम् भाति जगत् इति_एव तत् वपुः ॥३५॥

न नश्यति न च_उत्पन्नम् दृश्यम् न_अपि_अनुभूयते ।

स्वयम् चमत्.करोति_अन्तः केवलम् केवला_एव चित् ॥३६॥

महा.चित्.व्योम-मणि.भा दृश्य-नाम्नी निज~आकरात् ।

अनन्यानि_एव भाता_अपि भानु-भास* इव_उष्णता ॥३७॥

सुषुप्तम् स्वप्नवत् भाति भाति ब्रह्म_एव सर्गवत् ।

सर्वम् एकम् शिवम् शान्तम् नाना_एक_अपि स्थितम् स्फुरत् ॥३८॥

यत् यत् संविद्यते यादृक् सत् वा_असत् वा यथा यदा ।

तथा_अनुभूयते तादृक् तत् सत् अस्तु_असत् अस्तु वा ॥३९॥

अन्यथा_अनुपपत्त्या चेत् कारणम् परिकल्प्यते ।

तत्.स्वप्न_आभः जगत् भावात् अन्यथा न_उपपद्यते ॥४०॥

प्रमातितात् परात् विश्वम् अनन्यत् उदितम् यतः ।

प्रमातीतम् इदम् च_एव किम्चित् न_अभ्युदितम् ततः ॥४१॥

यस्य यत् रसिकम् चित्तम् तत् तथा तस्य गच्छति ।

ब्रह्मैक-रसिकम् तेन मनः_तत्ताम् समश्रुते ॥४२॥

यत् चित्तः तत् गत-प्राणः जनः भवति सर्वदा ।

तत् तेन वस्तु_इति ज्नातम् जानाति तत् असौ स्फुटम् ॥४३॥

ब्रह्म~एक-रसिकम् यत् स्यात् मनः तत् तत् भवेत् क्षणात् ।

यस्य यत् रसिकम् चेतः बुद्धम् तेन तदेव सत् ॥४४॥

विश्रान्तम् यस्य वै चित्तम् जन्तोः तत्.परमार्थ.सत् ।

व्यवहृत्यै करोति_अन्यत् सदाचारात् अ-तत्.रसम् ॥४५॥

द्वित्व~एकत्व.आदि=कलना न_इह काचन विद्यते ।

सत्ता-मात्रम् च दृक् इयम् इतः चेत् अलम् ईक्ष्यते ॥४६॥

अदृश्य.दृश्य-सत्.असत्-मूर्त.अमूर्त=दृशाम् इह ।

न_एव_अस्ति न च न.अस्ति_एव कर्ता भोक्ता_अथवा क्वचित् ॥४७॥

इदम् इत्थम् अन्.आद्यन्तम् जगत् पर्यायम् आत्मनि ।

ब्रह्म~एक-घनम् आशान्तम् स्थितम् स्थाणुः इव_अध्वनि ॥४८॥

यदेव ब्रह्म-बुद्धि.आदि तदेव_एतत् निरञ्जनम् ।

यदेव गगनम् शान्तम् शून्यम् विद्धि तदेव तत् ॥४९॥

केशोण्ड्रक.आदयः_व्योम्नि यथा सत् असत्~आत्मकाः ।

द्विताम् इव_आगता* भान्ति परे बुद्धि-आदयः_तथा ॥५०॥

तथा बुद्धि.आदि देह.आदि वेदना.आदि पर.अपरे ।

अन्.एकानि_अपि_अन्.अन्यानि शून्यत्वानि यथा_अम्बरे ॥५१॥

सुषुप्तात् विशतः स्वप्नम् एक-निद्रा_आत्मनः_यथा ।

सर्ग.स्थस्य_अपि न द्वित्वम् न_एकत्वम् ब्रह्मणः तथा ॥५२॥

एवम् एव कचति_अच्छा छाया_इयम् स्वा महाचितेः ।

न च किम्चन नाम_अङ्ग कचति_अच्छा_एवम् आस्थिता ॥५३॥

चित्.व्योम्नि हि चित्.आकाशम् एव स्वम् अमलम् वपुः ।

चेत्यम् दृश्यम् इव_आभाति स्वप्नेषु_इव यथास्थितम् ॥५४॥

अन्यथा_अनुपपत्त्या_अर्थ-कारण.अभावतः स्वतः ।

चित्.व्योम_आत्मानम् एव_आदौ दृश्यम् इति_एव पश्यति ॥५५॥

सर्ग.आदौ_एव ख.आत्मा_एव दृश्यम् भाति निराकृति ।

सम्भ्रमः स्वप्न-संकल्प-मिथ्या.ज्ञानेषु_इव_अभितः ॥५६॥

स्वप्नवत् तत् च निर्धर्मे मनाक्_अपि न भिद्यते ।

विकारी_अपि स.धर्मा_अपि चित्.व्योम्नः_वस्तुनः_मलात् ॥५७॥

तत् स्वप्न.नगर~आकारम् स.धर्म_अपि_अ-स.धर्मकम् ।

शिवात् अनन्यम् एव_इत्थम् स्थितम् एव निरन्तरम् ॥५८॥

दृश्यम् स्वप्न~अद्रि.वत् स्वच्छम् मनाक्_अपि न भिद्यते ।

तस्मात् चित्.व्योम चित्.व्योम्नः शून्यत्वम् गगनात् इव ॥५९॥

यदेव तत् परम् ब्रह्म सर्व.रूप-विवर्जितम् ।

तदेव_इदम् तथा-भूतम् एव सर्गतया स्थितम् ॥६०॥

स्वप्ने_अनुभूयते च_एतत् स्वप्ने हि_आत्मा_एव भासते ।

पुर.आदित्वेन न तु सत् पुर.आदि=रचितम् तदा ॥६१॥

स्वप्ने च प्रति_अभिज्ञायाः संस्कारस्य स्मृतेः_तथा ।

न सत्ता तत् इदम् दृष्टम् इति_अर्थस्य_अति.असम्भवात् ॥६२॥

तस्मात् एतत् त्रयम् त्यक्त्वा यत् भानम् ब्रह्म-संविदः ।

तस्य दृष्टार्थ-सादृश्यान् मूढैः स्मृति.आदिता_उहिता ॥६३॥

यथा यत्र_एव लहरी वारिणी_एति पुनः पुनः ।

तत्र_एव_एति तथा तत्.वत् अनन्या खे परे जगत् ॥६४॥

विधयः प्रतिबोधाः_च सर्व_एव सद_एव च ।

विभक्ताः_च विमिश्राः_च परे सन्ति न सन्ति च ॥६५॥

तस्मात् सत् ब्रह्म सर्व.आत्म किम् इव_अत्र न विद्यते ।

सा_एव सत्ता_एव सर्व.आत्म च_एतत् अपि_एतत् आत्मकम् ॥६६॥

भ्रान्तस्य भ्रमणम् भूमेः न भूः भ्रान्ता_एव वा गणैः ।

न शाम्यति ज्ञातुः अपि तथा_अभ्यासम् विना_अत्र दृक् ॥६७॥

शास्त्रस्य_अस्य तु यत् नाम वादनम् तत् विनापरः ।

अभ्यासः दृश्य-संशान्त्यै न भूतः न भविष्यति ॥६८॥

न जीवन् न मृतम् चित्तम् रोधम् आयाति संस्मृतेः ।

अविनाभावि-देहत्वात् बोधात् तु_एतत् न पश्यति ॥६९॥

सर्वदा_एव_अ-विनाभावि चित्तम् दृश्य-शरीरयोः ।

इह च_अमुत्र च_एतस्य बोधान्ते शाम्यतः स्वयम् ॥७०॥

चित्त-दृश्य-शरीराणि त्रीणि शाम्यन्ति बोधतः ।

पवन.स्पन्द=सैन्यानि कारण.अभावतः यथा ॥७१॥

कारणम् मौर्ख्यम् एव_अस्य तत् च_अस्मात् एव शास्त्रतः ।

किम्चित् संस्कृत-बुद्धीनाम् वाचितात् एव शाम्यति ॥७२॥

अ.बुद्धम् उत्तर.ग्रन्थात् पूर्वम् पूर्वम् हि बुध्यते ।

ग्रन्थम् पद.पदार्थ-ज्ञः खेदवान्_न निवर्तते ॥७३॥

उपायम् इदम् इव_अतः विद्धि शास्त्रम्.भ्रम-क्षये ।

अनन्य-साधारणताम् गतम् इति_अनुभूयते ॥७४॥

तस्मात् अस्मात् महाशास्त्रात् यथा.शक्ति विचरयेत् ।

भातौ द्वौ भागम् एकम् वा तेन दुःख-क्षयः भवेत् ॥७५॥

आरुषेयम् इदम् इति प्रमादात् चेत्_न रोचते ।

तत्.अन्यत्=आत्म.विज्ञान-शास्त्रम् किम्चित् विधारयेत् ॥७६॥

अन्-अर्थेन_अ-विचारेण वयः कुर्यान्_न भस्मसात् ।

बोधेन ज्ञान-सारेण दृश्यम् कर्तव्यम् आत्मसात् ॥७७॥

आयुषः क्षण* एकः_अपि सर्व.रत्नैः न लभ्यते ।

नीयते तत्.वृथा येन प्रमादः सु.महान्_अहो ॥७८॥

अनुभूतम् अपि च न.उ सत् दृश्यम् इदम् द्रष्टृ-सहितम् अपि ।

स्वप्न-निज-मरण-बान्धव-रोदनम् इव सत् इव कचितम् अपि ॥७९॥

॥

७१७६

fm7176 3.oc31 About the brahmic Egg .z25

https://www.dropbox.com/s/i056ffej2ho10u8/fm7176%203.oc31%20About%20the%20brahmic%20Egg%20.z25.docx?dl=0

+++

HK.7.175

vasiShTha said—

y.175.1

a Dream-Projection at.first

Conscious.sky.space is the causal base of these body-awarenesses

but

when the state of perceiving another does not come.to.be

Concious.space

from.where is that embodiment

02 03 04 05

what is This

knowing it clearly

it is only That as Dreamtown

the world's That too, from the beginning of creation

where would material elements come from

07 08 09 10

the nothing.in.particular that projects is known.as acchA the Clarity,

formed out.of Consciousness one bit by one bit

and broadcast by oneSelf in the Self

12 13 14 15 16 17

this seems to spread everywhere yet that is only personal space

a sky which seems to become the form of the world

seeming to change tho changeless

or else where Mind is without material elements, bodiless within the Heart

the Triple World appears as bodiless, as in a dream

21 22

from the viewpoint of Enquiry

this too is nothing whatever known.to.be

it all appears as Consciousness measured by Self in Self

without substantiality

24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49

as eye-illusions in the sky are things really unreal

as.if come to duality

thus shining in the beyond are all the functions of Mind

like the deeply sleeping self

entering Dream from Sleep

tho seated in Creation it is not duality nor unity

thus it is of the Brahman.Immensity

53 54 55 56

dreamlike is that and dharma-free

it is not split even a bit

while changefully substantial

the Concious.sky

reality is imprinted

58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79

+++

.z70

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Jiva Das

unread,

Oct 31, 2021, 7:02:32 AM10/31/21

to yoga vasishtha

FM7175.3OC27*30 SONG OF THE HIGHER MEANING .z70

https://www.dropbox.com/s/6fr58l6lz0b26p6/fm7175.3oc27.30%20Song%20of%20the%20Higher%20Meaning%20.z70.docx?dl=0
<https://www.dropbox.com/s/6fr58l6lz0b26p6/fm7175.3oc27..30%20Song%20of%20the%20Higher%20Meaning%20.z70.docx?dl=0>

FM.7.150*FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150*FM.7.199.docx?dl=0
<https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0>

*o*ॐ*m*

FM.7.175

*SONG OF THE HIGHER MEANING*

*VASISHTHA** said—*

स्वप्न*आभा*आद्यम् चिद्व्योम कारणम् देह.संविदाम् ।

svapna*AbhA*Adyam cit.vyoma kAraNa`m deha*saMvidAm |

दृश्य*अन्यता संभवतश्‍ चिद्व्योम्नस् तत् कुतो वपुः ॥७।१७५।१॥

dRzya*anyatA asaMbhavata: cit.vyomna: tat kuta: vapu: ||7|175|1||

.

svapna*.Dream**AbhA.*splendour/light/likeness**Adya.*primal*.m cidvyoma.
*Conscious.space* karaNa.*motive/means*.m deha*.body**saMvid.*awareness*.Am
= dRzya.*percept/object**anyatA.*otherness.* a*.non*.sambhavat.
*manifest/becoming*.a: cit.*Consciousness/Everity*.vyomnas.*at.spacious.sky*:
tat*.that.one* kutas.*whence*?why?how vapus.*embodiment*

.

* svapna*AbhA*Adyam ** prior to the Dream*Projection **Conscious.sky.space
<http://Conscious.sky.space>* *is the *kAraNa.*Cause**m deha*saMvidAm – *of
body*awarenesses* | dRzya*anyatA ** the state of perceiving another
*asaMbhavata:
** thru its unbecoming *cit.vyomna: ** @ Concious.space *tat.*That* – kuta:
vapu: * *from.where is the embodiment? *

.

a* Dream*Projection at.first*

*Conscious.sky.space <http://Conscious.sky.space>* *is the causal base* *of
these body*awarenesses*

*:*

*but*

*when* *the state of perceiving another does not **come.to.be
<http://come.to.be>*

*@*

*Concious.space*

*from.where is that embodiment*

*?*

.

#kR * #*karaNa – *doing/ making*something; effecting * #*kAraNa – *the
causal source of something; affecting* + *

*vlm.p.1. vasiShTha continued:—The emptiness of Consciousness which first
presented the shadow of a dream could not possibly assume the form of a
causal and conscious body in order to be visible and form the visible
world. How is it possible for an intellectual void to have a physical form
at all?

* svapna.Dream*AbhA.splendour/light/likeness*Adya.primal.m
cidvyoma.Conscious.space karaNa.motive/means.m deha.body*saMvid.awareness.Am
= dRzya.percept/object*anyatA.otherness.
a.non.sambhavat.manifest/becoming.a:
cit.Consciousness/Everity.vyomnas.at.spacious.sky: tat.that.one
kutas.whence?why?how vapus.embodiment

सर्ग*आदौ स्वप्न.संवित्ति.रूपम् सर्वम् वि*ना*अ*नघ ।

sarga.Adau svapna*saMvitti=rUpam sarvam vinA anagha |

न सर्गो न परो लोको दृश्यमानो ऽपि सिद्ध्यति ॥७।१७५।२॥

na sarga: na para: loka: dRzyamAno api siddhyati ||7|175|2||

.

sarga*.creation*.Adau.*in.the.beginning* svapna*.Dream**
*Samvitti.Understanding*=rUpa*.form/shape/color*.m sarvam.
*everything/wholly* vinA*.without/except,* anagha*.dear.boy/sinless.one*

, = na*.no/t* sarga*.creation*: na*.no/t* para.*higher/next*: loka.
*world/people*: dRzyamAna.*see/knowing*: api*.even/tho* siddhyat.
*accomplishing*.i

.

*In the begining of creation * *svapna*saMvitti=rUpam sarvam vinA –

*a form of dream*awareness , everything \ without * *cit eva AbhAti kevalA
– but *Consciousness shining alone as* jagat iti – *"The World"! * *avabhAsA
iva – *overshining like * *anagha *dear boy * *na sarga: *no creation * *na
para: loka: *no Other World * *dRzyamAno api siddhyati* al*tho seen ever
comes.to.be <http://comes.to.be>*

*. *

*vlm.2. In the beginning of creation, O Ráma, there was nothing except a

shadow dream in the Intellect. And neither was there this creation nor the
next world in visible existence.

*sv.1*2 VASISTHA continued: In the beginning neither this world nor the

other world came into being in the infinite consciousness.

* sarga.creation.Adau.in.the.beginning
svapna.Dream*Samvitti.Understanding=rUpa.form/shape/color.m
sarvam.everything/wholly vinA.without/except, anagha.dear.boy/sinless.one,
= na.no/t sarga.creation: na.no/t para.higher/next: loka.world/people:
dRzyamAna.see/knowing: api.even/tho siddhyat.accomplishing.i

असद् ए*व*अ*नुभूर् *इ*त्थम् ए*व*इ*दम् भासते जगत् ।

asat eva anubhU: ittham eva idam bhAsate jagat |

स्वाप्न****अ*ङ्गना.सङ्ग इव शान्तम् चिद्व्योम केवलम् ॥७।१७५।०३॥

svApna.aGganA*saGga* iva zAntam cidvyoma kevalam ||7|175|3||

.

asat.*unreal/not.So* eva.*even/only/indeed* anubhU.
*perceiving/understanding*: *unreal tho the experience *ittham
*.thus/in.this.manner* eva.*even/only/indeed* idam*.this.here* – *so indeed
as This *bhAsate.*shining/appearing* jagat – *the world appears : *svapna
*.Dream*.aGganA*.woman/female**saGga.*Connexion* iva.*like/as.if* zAntam
*.quieted/quietly* cidvyoma.*Conscious.space* kevalam.
*totally/entirely/fully*

*. *

*vlm.3. The world appeared only in the form, of an unsubstantial notion of

it; and the vacuous intellect remained as quiet with its ideal world, as

the mind rests quietly with the night*mare in its dream.

*jd. is it surprising that the moralist VLM finds a Dream Girl to be a

nightmare? note the fuzzy Â saGga/asaGga.

*sv.3 An unreal, imaginary experience arose in consciousness, just like the

experience of embracing a woman in a dream.

* asat.unreal/not.So eva.even/only/indeed anubhU.perceiving/understanding:
unreal tho the experience ittham.thus/in.this.manner eva.even/only/indeed
idam.this.here – so indeed as This bhAsate.shining/appearing jagat – the
world appears :svapna.Dream.aGganA.woman/female*saGga.Connexion
iva.like/as.if zAntam.quieted/quietly cidvyoma.Conscious.space
kevalam.totally/entirely/fully

एवम् नाम*अस्ति चिद्धातुर् अन्*आदि.निधनो ऽमलः ।

evam nAma asti cit.dhAtu: an.Adi*nidhano amala: |

शून्य*आत्म*एव*अच्छ.रूपो ऽपि जगद् इत्य् अवभाति यः ॥७।१७५।०४॥

zUnya*Atma eva accha*rUpa: api jagat iti avabhAti ya: ||7|175|4||

.

evam*.so* nAma*.name/namely/for.example* asti.*existing/being* cit.
*Consciousness/Everity*.dhAtu.*Root/Element*: an.*not-/un-*.Adi*.&c*
*nidhana.*residence\conclusion/death*: amala.*immaculate/stainless**.pure*:
= zUnya.*empty/void**Atma.*Self* eva.*even/only/indeed* accha.*clear/pure*
*rUpa*.form/shape/color*: api*.even/tho* jagat.*going/world* iti.*so/"thus"*
avabhAti*.overshining* yas*.this.who/which*

.

evam nAma asti* cit.*dhAtu*: * just so it is Concious *dhAtu*.root/data *

an.*without*=Adi.*beginning**nidhana.*settling* amala.*stainless**:

zUnya.Atma eva accha*rUp*a: *api ** tho empty*self yet clear form *

jagat* iti* avabhAti ya: * *which projects this world*

*. *

*vlm.4. Such is the essence of the Intellect, which is translucent and

without its beginning and end; and though it is a clear void in itself, yet
it bears the ideal model of the world in its mirror.

*sv.4 Only the dreamer exists in the dream; only the infinite consciousness

exists in the unreal experience.

* evam.so nAma.name/namely/for.example asti.existing/being
cit.Consciousness/Everity.dhAtu.Root/Element:
an.not-/un-.Adi.&c*nidhana.residence\conclusion/death:
amala.immaculate/stainless.pure: = zUnya.empty/void*Atma.Self
eva.even/only/indeed accha.clear/pure*rUpa.form/shape/color: api.even/tho
jagat.going/world iti.so/"thus" avabhAti.overshining yas.this.who/which

मलस् त्व् एषो ऽपरिज्ञातः परिज्ञातः परम् भवेत् ।

mala: tu eSa: aparijJAta: parijJAta: param bhavet |

कुतः किल परे व्योमन्य् अन्*आदि.निधने मलः ॥७।१७५।०५॥

kuta: kila pare vyomani an.Adi*nidhane mala: ||7|175|5||

.

mala*.stain*: tu.*but/yet/altho*

eSas*.this.one* aparijJAta*: parijJAta*: param.*next\high* bhavet
*.would.become* = kutas.*whence*?why?how kila.*indeed/of.course/**clearly
ix* para.*higher/next*.e vyomni.*in.spacious.sky* an.*not-/un-*.Adi*.&c*
*nidhana.*residence\conclusion/death*.e mala*.stain*:

.

mala: tu eSa: a*parijJAta:

parijJAta: param bhavet – *the understanding becomes higher *

kuta: kila

pare vyomani

an.Adi*nidhane mala:

*in this* an.*without*=Adi.*beginning**nidhana.*settling* *is there **stain?
*

.

*vlm.5. So long as this is unknown, the world appears as a gross substance;

but being known as contained in the Divine spirit, it becomes a spiritual
substance also; because how is it possible for any gross matter, to attach
itself to the transcendent vacuum, of which there is no beginning and end.

*sv.5 What appears to be the world thus arises in that consciousness which
is ever pure.

#nidhana*m * settling down, residence or place of residence AV. • end,
death, destruction mn. • race, family •• –m. the head of a family •
n.#kArin *adj. causing death, destroying • n.#kriyA *f. a funeral ceremony
• n.#bhUta *adj. (in music) forming a finale lATi ; •*•> nidhana *adj.
having no property, poor — #nidhanatA *f. poverty —*— #nidhAna *n. putting

or laying down, keeping, preserving • laying aside (cf. #daNDan) • a place
of cessation or rest • a store, hoard, treasure (esp. the treasure or

#kubera) (#*tA. f); — adj. * containing anything (tasya) in itself; —
n.#kumbha * m. * a pot or jar containing a treasure.

* mala.stain: tu.but/yet/altho eSas.this.one aparijJAta*: parijJAta*:
param.next\high bhavet.would.become = kutas.whence?why?how
kila.indeed/of.course/clearly ix para.higher/next.e vyomni.in.spacious.sky
an.not-/un-.Adi.&c*nidhana.residence\conclusion/death.e mala.stain:

यद् एतद् वेदनम् शुद्धम् तद् एव स्वप्न.पत्तनम् ।

yat etat vedanam zuddham tat eva svapna*pattanam |

जगत् तद् एव सर्ग*आदौ पृthvy आदेः सम्भवः कुतः ॥७।१७५।०६॥

jagat tat eva sarga.Adau pRthvi Ade: sambhava: kuta: ||7|175|6||

.

yat.*which/what* etat.*this**.here* vedana*. knowing.how*.m zuddha.
*pure/clear*.m tat*.that.one* eva.*even/only/indeed* svapna*.Dream**pattana.
*village*.m = jagat.*going/world* tat*.that.one* eva.*even/only/indeed*
sarga*.creation*.Adau.*in.the.beginning* pRthvi.*Earth* Adi*.&c*.e:
sambhava.*becoming.together/happening*: kutas.*whence*?why?how

.

*what is This*

*?*

*knowing it clearly*

*it* *is only That as Dreamtown*

*.*

*the world's That too, from the beginning of creation*

*so*

*where would material elements come from*

*?*

*what is this knowing, clearly* *that's only Dreamtown.* jagat tat eva
sarga Adau * *the world's that too, from the beginning of creation.*
pRthvi.Ade: sambhava: kuta: – *where do *Earth*&c * *the material elements
come from*

*? *

*vlm.6. This pure and abstract knowledge of the world, is as that of a city

in dreaming; and such being the state of the world ere its creation, how
can any earthly or other matter, be ever joined with the same?

* yat.which/what etat.this.here vedana. knowing.how.m zuddha.pure/clear.m
tat.that.one eva.even/only/indeed svapna.Dream*pattana.village.m =
jagat.going/world tat.that.one eva.even/only/indeed
sarga.creation.Adau.in.the.beginning pRthvi.Earth Adi.&c.e:
sambhava.becoming.together/happening: kutas.whence?why?how

चिद्व्योम*आत्म****अ*वभासस्य नभसः सर्ग.रूपिणी ।

cit.vyoma Atma.avabhAsasya nabhasa: sarga*rUpiNI |

कृता पृथ्व्य्*आदि*कलना मno बुद्ध्यादिता तथा ॥७।१७५।०७॥

kRtA pRthvi.Adi*kalanA mana: buddhi.Adi*tA tathA ||7|175|7||

.

cidvyoma.*Conscious.space* Atma.*Self*.avabhAsa*.illuminaton/manifestation*.sya
nabhas.*spacious.sky*.a: sarga*.creation**rUpi*.embodied\handsome*.NI kRta.
*made/done*.A pRthvi.*Earth*.Adi*.&c**kalanA*.conception/imagination* manas
*.Mind***Buddhi.realizing.mind*.Adi*.&c**tA.*ness/state* tathA.*thus*

.

*vlm.7. The light of the Divine soul, shining amidst the vacuity of the

Intellect, is termed cosmos or the universe; consisting as it is supposed,
of matter, mind and faculties.

*sv.6*8 How can impurity arise in the pure consciousness? This experience
is also pure. That itself is the dream*city or the dream*creation. That is

the world, for in the very beginning of creation there was no earth, etc.

* cidvyoma.Conscious.space Atma.Self.avabhAsa.illuminaton/manifestation.sya
nabhas.spacious.sky.a: sarga.creation*rUpi.embodied\handsome.NI
kRta.made/done.A pRthvi.Earth.Adi.&c*kalanA.conception/imagination
manas.Mind*Buddhi.realizing.mind.Adi.&c*tA.ness/state tathA.thus

वार्य्*आवर्त इव`आभाति पवन.स्पन्दवच् च यत् ।

vAri.Avarta* iva AbhAti pavana*spandavat ca yat |

अ=बुद्धि.पूर्वम् चिद्व्योम्नि जगद्.भानम् अभित्तिमत् ॥७।१७५।०८॥

a=buddhi*pUrvam cit.vyomni jagat.bhAnam a.bhittimat ||7|175|8||

.

vAri.*water*.Avarta.*turning/winding\whirl\vortex** iva.*like/as.if*
AbhAti* pavana*.wind/purification/purifying.air**spanda.*Vibration/Energy*
.vat*.like/-ful* ca*.and/also* yat.*which/what* = a*.non*=
*Buddhi.realizing.mind**pUrvam*.formerly* ix cidvyom.*conscious.space
<http://conscious.space>*.ni jagat.*going/world*.bhAna*.m a.bhitti.
*fragment/split\wall*.mat*

.

vAri.Avarta iva AbhAti ** like a whirlpool it projects * *

pavana*spandavat ca yat – *and what is like the stirring of the air * *

a=buddhi*pUrvam cit.vyomni jagat.bhAnam a.bhittimat

.

*vlm.8. It is want of understanding only, which makes us suppose a thing,

which is turning round like a whirpool, and having the force of the wind in
it as the stable earth, although it has no basis or stability of it.

*sv.6*8 How can impurity arise in the pure consciousness? This experience
is also pure. That itself is the dream*city or the dream*creation. That is

the world, for in the very beginning of creation there was no earth, etc.

पश्चात् तस्य एव तेन एव स्वयम् ऐश्वर्य.शंसिना ।

pazcAt tasya eva tena eva svayam aizvarya*zaMsinA |

कृतम् वृद्ध्यादि*पृथ्व्य्*आदि.कल्पनम् सद्****अ*स*n**म*यम् ॥७।१७५।०९॥

kRtam vRddhi.Adi*pRthvi.Adi=kalpanam sat.asat*mayam ||7|175|9||

.

pazcAt.*after* tasya.*his/its/of.that* eva.*even/only/indeed* – *next after
that *

tena.*thereby/therewith* eva.*even/only/indeed* svayam.
*(it)self\spontaneously\naturally* aizvarya*zaMsi*.nA kRta.*made/done*.m
vRddhi*.Adi*.&c**pRthvi.*Earth*.Adi*.&c*=kalpana*.m sat.*real/beingSo*

.asat.*unreal/not.So**maya.*made*.m

.

*vlm.9. Afterwards the same Divine spirit (jíva), wishing to display its

own glory, (though in its personality of brahmá), of the ideal forms of the
earth and other things (in its imagination).

*sv.9 It was the movement of energy in the infinite consciousness that

subsequently created earth and the physical elements, mind and other
psychological categories, which were nothing but notions in consciousness.

#zaMsin शंसिन् *adj. (Usually at the end of comp) – Praising; • reciting,

uttering, announcing, telling, relating, betraying, predicting, promising,

releasing KSS. &c

स्वयम् एव कचत्य् अच्छा अच्छा या इयम् स्वा महाचितिः ।

svayam eva kacati acchA acchA yA iyam svA mahAciti: |

सर्ग****अ*भिधानम् अस्य एव नभ ए*व*इ*ह न इतरत् ॥७।१७५।१०॥

sarga.abhidhAnam asya eva nabha* eva iha na itarat ||7|175|10||

.

svayam eva kacati acchAcchA yA iyam svA mahAciti: sarga.abhidhAnam asya eva

nabhas eva iha na itarat * *it's only sky here, not otherwise. *

.

*AB. acchAt api acchA .. ||

*vlm.10. Then the great minds of (brahmá), shone with a purer light of

itself; and this is called his creation which is of an aerial form and no
other. (Light being the first work of creation).

*sv.10 This movement of energy is like the inherent motion in air which

takes place without mental activity or intention.

न च किम्चन ना*म*अ*ङ्ग कचत्य् अच्छा एव सा स्मृता ।

na ca kimcana nAma aGga kacati acchA eva sA smRtA |

चिन्मात्र.एक.एक.कलनम् ततम् ए*व**`**आ*त्मना आत्मनि ॥७।१७५।११॥

cit.mAtra*eka*eka*kalanam tatam eva AtmanA Atmani ||7|175|11||

.

*the nothing.in.particular that projects is known.as <http://known.as>
acchA the Clarity,*

*formed out.of Consciousness one bit by one bit*

*and broadcast by oneSelf in the Self*

*.*

* na ca *kim*cana nAma aGga kacati – *and the nothing*in*particular that
projects *acchA eva sA smRtA – *is called *acchA.*the Clarity.
*cit.mAtra*ekaika*kalanam
** formed of Chit*Consciousness, one bit by one bit, but *tata.*extended**m
* eva AtmanA Atmani – *tho by self in self. *

.

*sv.11 Consciousness appears in consciousness as its own body or
materialisation.

**vlm.11. That pure light, was nothing substantial of itself; but the

brightness of the Intellect only, shining with the effulgence of the Divine
spirit. (This was the psychic light of the soul in itself).*

* na ca *kim*cana nAma aGga kacati – *and the nothing*in*particular that
projects *acchA eva sA smRtA – *is called *acchA.*the Clarity.
*cit.mAtra*ekaika*kalanam
** formed of Chit*Consciousness, one bit by one bit, but *tata.*extended**m
* eva AtmanA Atmani – *tho by self in self. *

चिद्*आकाशश् चिद्*आकाशे तद्* इ*दम् स्वम् अलम् वपुः ।

cit.AkAza: cit.AkAze tat idam svam alam vapu: |

चित्तम् दृश्यम् इ*व**`**आ*भाति यथा स्वप्ने तथा स्थितम् ॥७।१७५।१२॥

cittam dRzyam iva AbhAti yathA svapne tathA sthitam ||7|175|12||

.

*cit.AkAz*a:* cit.AkAz*e tat idam svam alam vapu:

cittam dRzyam iva AbhAti – *the Affection appears as.if a percept *

yathA svapne tathA sthitam – *as in a dream thus it is situate. *

*vlm.12. This light is the body of the spirit, which shone as intellectual

light in the void of the Intellect; and it presented the appearance of the
world in it, in the manner of dreams floating before the empty mind.

*sv.12 The mind itself appears to be the objects of perception, just as in
dream.

आकाश.रूपम् अजहद् एव जी*tas **त*तः स्वयम् ।

AkAza*rUpam ajahat eva jIva: tata: svayam |

अपश्य*द् अ*हम् इत्य् एव रूपम् आकाश.रूपकम् ॥७।१७५।१३॥

apazyat aham iti eva rUpam AkAza*rUpakam ||7|175|13||

.

AkAza*rUpam ajahat eva jIva: tata: svayam apazyat aham iti eva rUpam
AkAza*rUpakam

.

*vlm.13. There being no other inference to be derived, nor any other cause

to be possibly assigned, (to the production of the world), or of its being
produced of itself; it is certain that the divine spirit, sees itself in
the form of creation, within the vacuum

of its Intellect in the beginning. (As anything cannot come by itself or
from nothing; the world must therefore be either a nothing or a form of
something that is ever existent of itself).

*sv. There is no other cause possible. Hence, there is no duality and there

is no division in consciousness.

स्वप्नवत् तच् च निर्धर्म मनाक् अपि न भिद्यते ।

svapnavat tat ca nirdharma* manAk api na bhidyate |

तस्माच् चिद्व्योम चिद्व्योम शून्यत्वम् गगन*आदि.वत् ॥७।१७५।१४॥

tasmAt cit.vyoma cit.vyoma zUnyatvam gagana.Adi.vat ||7|175|14||

.

*like a dream*

*but without tangible qualities*

*not a bit distinguished*

*from That Conscious sky*

*the Conscious sky is Effective emptiness like the sky above*

*.*

svapnavat tat ca nirdharma* manAk api na bhidyate | tasmAt cit.vyoma
cit.vyoma zUnyatvam gagana.Adi.vat

.

*vlm. This body of the world (corpus mundi), having no property of a

tangible body, is never fragile in its nature; but it is as void as the
emptiness of the Intellect, and as inane as the empty air.

यद् एव तत् परम् ब्रह्म सर्व.रू*प.*विवर्जितम् ।

yat eva tat param brahma sarva.rUpa*vivarjitam |

तद् एव एकम् तथारूपम् एवम् सर्वतया स्थितम् ॥७।१७५।१५॥

tat eva ekam tathArUpam evam sarvatayA sthitam ||7|175|15||

.

yat* eva*

tat.param brahma sarva.rUpa*vivarjitam

tat* eva*

ekam tathArUpam evam sarvatayA sthitam * *. *

*vlm.15. Its form is that of the supreme Being, which is without any form

whatever; and identic with the Divine form, it comprehends all bodies in
itself, and extends undivided as all in all in its ownself.

*sv. There is no other cause possible. Hence, there is no duality and there

is no division in consciousness.

स्वप्ने ऽनुभूयते च एतत् स्व*pno **ह्य्* आत्मा एव भासते ।

svapne anubhUyate ca etat svapna: hi AtmA eva bhAsate |

नानाबोधम् अनाना एव ब्रह्म ए*व*अ*मलम् एव तत् ॥७।१७५।१६॥

nAnAbodham anAnA eva brahma eva amalam eva tat ||7|175|16||

.

svapne anubhUyate ca etat * *and in Dream this is experienced * *svapna: hi
AtmA eva bhAsate * *for Dream is only Self projecting * *nAnAbodham anAnA
eva * *variously understood tho not various * *brahma eva amalam eva
tat – *only
the immaculate Immensity, only That*

*. *

*vlm.16. This will be better understood in the instance of a dream, which

rises of itself and shows itself in various forms; but as all these
varieties are nothing but empty visions, so the divers scenes and sights of
the world, are no more than shows of the Divine spirit.

*sv. There is no other cause possible. Hence, there is no duality and there

is no division in consciousness.

* svapne anubhUyate ca etat * *and in Dream this is experienced * *svapna:
hi AtmA eva bhAsate * *for Dream is only Self projecting * *nAnAbodham
anAnA eva * *variously understood tho not various * *brahma eva amalam eva
tat – *only the immaculate Immensity, only That. *

ब्रह्म ए*व**`**आ*त्मनि चिद् भावा*j **जी*वत्वम् इव कल्पयत् ।

brahma eva Atmani cit bhAvAt jIvatvam iva kalpayat |

रूपम् अत्यजद् ए*व*अ*च्छम् मनस्ताम् इव गच्छति ॥७।१७५।१७॥

rUpam atyajat eva accham manastAm iva gacchati ||7|175|17||

.

brahma eva Atmani cit.bhAvAt jIvatvam iva kalpayat rUpam atyajat eva accham
manastAm iva gacchati

.

*vlm.17. The Divine soul of brahma, assumed to itself the state of the

living spirit; and without forsaking its transparent form, became of the
form of mind (in the person of the great brahmá—the creative Power).

*sv.17 The supreme brahman is free from all forms; that itself when it

appears to have a form is this world appearance. This exists eternally.

इदम् सर्वम् तनोति इव तच् च ख*आत्मकम् एव खम् ।

idam sarvam tanoti iva tat ca kha.Atmakam eva kham |

भवति इव जगद्रूपम् विकारि इ*व*अ*विका*ry **अ*पि ॥७।१७५।१८॥

bhavati iva jagat.rUpam vikAri iva avikAri api ||7|175|18||

.

*this seems to spread everywhere yet that is only personal space*

*:*

*a sky which seems to become the form of the world*

*seeming to change tho changeless*

*.*

* idam sarvam tanoti iva ** this seems to spread everywhere * *tat ca **
yet that is – *kha.Atmakam eva ** only personal space: ** kham ** a sky
which *bhavati iva jagat*rUpam ** seems to become the form of the world *vikAri
iva ** seeming to change *avikAri api ** tho changeless*

*. *

*vlm.18. This power extends the universe in its aerial form in air; which

appears to be changed from its unchangeable state of transparency, to that
of a gross nature: (i. e. the visible and material world).

*sv.18 Just as diversity arises in the one during a dream, this world

appearance of diversity seems to arise in the one infinite brahman.

* idam sarvam tanoti iva ** this seems to spread everywhere * *tat ca **
yet that is – *kha.Atmakam eva ** only personal space: ** kham ** a sky
which *bhavati iva jagat*rUpam ** seems to become the form of the world *vikAri
iva ** seeming to change *avikAri api ** tho changeless. *

मन एव स्वयम् ब्रह्मा स सर्गस्य हृदि स्थितः ।

mana* eva svayam brahmA sa* sargasya hRdi sthita: |

करोत्य् अविरतम् सर्वम् अजस्रम् संहरत्य् अपि ॥७।१७५।१९॥

karoti aviratam sarvam ajasram saMharati api ||7|175|19||

.

manas eva svayam brahmA – *manas.Mind is itself brahmA *

sa sargasya hRdi sthita: – *he is settled at the heart of creation.*

karoti aviratam sarvam – *he constantly does everything *

ajasram saMharati api – *while he totally withdraws/annihilates (it). *

*vlm.19. The Mind is brahmá himself, who gives an external and visible form

to the world, that was seated invisible in his heart; and is continually
employed in the process of repeated creation and destruction of all.

*sv.19 The mind itself is brahma the creator. It is in the very heart of

this creation and it alone does everything and destroys everything.

*manas eva svayam brahmA – *manas.Mind is itself brahmA *sa sargasya hRdi
sthita: – *he is settled at the heart of creation.* karoti aviratam sarvam
– *he constantly does everything *ajasram saMharati api – *while he totally
withdraws/annihilates (it). *

पृथ्व्य्*आदि*रहि*to **य*स्मिन् म*no **हृ**dy **अ*ङ्ग*.**व*र्जिते ।

pRthvi.Adi*rahita: yasmin mana: hRdi aGga*varjite |

अन्य*d **वा* त्रि.जगद् भाति यथा स्वप्ने निर्*आकृति ॥७।१७५।२०॥

anyat vA tri.jagat bhAti yathA svapne nir.AkRti ||7|175|20||

.

*or else where Mind is without material elements, bodiless within the Heart*

*the Triple World appears as bodiless as in a dream*

*.*

** *pRthvi.Adi=rahita: * *without material elements *yasmin * *where *manas
hRdi aGga*varjite – *Mind, bodiless within the heart *anyat vA * *or
else *trijagat
bhAti ** the Triple World appears *yathA svapne nirAkRti – *as bodiless in
dream*

*. *

*vlm.20. The immaterial mind of brahma, evolved the world from its

protoplasm, which was originally seated in his heart; and thence it
appeared in a different form as a counterpart of the original, or as the
formless representation of something in a dream.

** *pRthvi.Adi=rahita: * *without material elements *yasmin * *where *manas
hRdi aGga*varjite – *Mind, bodiless within the heart *anyat vA * *or
else *trijagat
bhAti ** the Triple World appears *yathA svapne nirAkRti – *as bodiless in
dream. *

देह.रू*प.*जगद्रूपैर् अहम् एकम् अन्*आकृति ।

deha.rUpa*jagat.rUpai: aham ekam an.AkRti |

मनस्* ति*ष्ठामि अनन्त आत्म बोध****अ*बोधम् पराभवम् ॥७।१७५।२१॥

mana: tiSThAmi ananta Atma bodha.abodham parAbhavam ||7|175|21||

.

deha*rUpa+jagat rUpai*: *aham ekam – *with the body*form and the world form
I am one *anAkRti – *without formation* manas tiSThAmi * *as Mind I
rest *ananta
Atma * *a boundless self *

bodha.abodham parAbhavam

.

*vlm.21. The God brahmá though in himself dwelling with his formless mind,

in his embodied form of the triple world, and of being diffused in endless
forms of sensible and insensible beings thereit

*sv. When one thoroughly investigates all this it is clearly seen that the
pure consciousness alone exists and nothing else.

न इह पृथ्व्य्*आदि नो देहः न च ए*व*अ*न्या अस्ति दृश्यता ।

na iha pRthvi.Adi {na.u\na:} deha: na ca eva anyA asti dRzyatA |

जगत्तया केवलम् खम् मनः कच.कचायते ॥७।१७५।२२॥

jagattayA kevalam kham mana: kaca.kacAyate ||7|175|22||

.

na iha pRthvi.Adi *not here what is material *

na u / no deha: *no body at.all / & our body is not *

na ca eva anyA asti dRzyatA *nor too is there another state of perception *

jagattayA kevalam kham mana: kacakacAyate

.

*vlm.22. But there was neither the earth, nor any material form, nor even

anything of a visible appearance therein; it was only his mind which
exhibited itself, in the form of the formless and vacuous world. (The
Divine hypostasis of the personified mind of brahma, was only a mental and
aerial form, and not a material one).

*sv. When one thoroughly investigates all this it is clearly seen that the
pure consciousness alone exists and nothing else.

विचार्य.दृष्ट्या एतद् अपि न किम्चिद् अपि विद्यते ।

vicArya*dRSTyA etat api na kimcit api vidyate |

केवलम् भाति चिन्मात्रम् आत्मना आत्मनि निर्घनम् ॥७।१७५।२३॥

kevalam bhAti cit.mAtram AtmanA Atmani nirghanam ||7|175|23||

.

*from the viewpoint of Enquiry*

*this too is nothing whatever known.to.be <http://known.to.be>*

*:*

*it all appears as Consciousness measured by Self in Self*

*without substantiality*

*.*

*sv. When one thoroughly investigates all this it is clearly seen that the
pure consciousness alone exists and nothing else.

*vlm. Then the lord brahmá thought that, this mental form of his, was

nothing in substance, as it did not appear to sight; it was the Intellect
only, which shone in this manner within itself, and had no solidity or
substantiality in it.

*AB. .. | {dRSTim?} nitarAm ghanam nirghanam ||7|175|

* vicArya*dRSTyA ** by the viewpoint of enquiry * *etat api – *this too * *na
*kim*cit api vidyate – is *nothing whatever known.to.be
<http://known.to.be> * *kevalam bhAti cit.mAtram * *it all appears as
measured Consciousness * *AtmanA Atmani * *by Self in Self *
*nirghanam – *without
thickness/solidity. *

य*to **वा*चः निवर्तन्ते तूष्णीम्.भावो ऽवशिष्यते ।

yata: vAca: nivartante tUSNIm.bhAva: avaziSyate |

व्यवहारी अपि ह्य् आत्मा एव त*द्.व*त् तिष्ठति मूकवत् ॥७।१७५।२४॥

vyavahArI api hi AtmA eva tat.vat tiSThati mUkavat ||7|175|24||

.

*That from which words turn back remains as the state of silence*

*:*

*altho active*

*this self as That stands mute*

*. *

yata: vAca: nivartante tUSNIm.bhAva: avaziSyate | vyavahArI api hi AtmA eva
tat.vat tiSThati mUkavat

.

*vlm.24. This mental conception or abstract contemplation of the world, is

inexpressible by words, and makes the meditator remain in mute
astonishment; and causes him to continue as dumb in this ordinary conduct
in life.

*sv.24 It is beyond description. At the end of the investigation utter

silence alone remains. Though engaged in all activities, it remains
unaffected like space, as if it were dumb.

अनन्तापार.पर्यन्ता चिन्मात्र.परम.इष्टका ।

ananta*apAra*paryantA cit.mAtra*parama.iSTakA |

तूष्णीम्.भूत्वा भवत्य् एष प्रबुद्धः पुरुष.उत्तमः ॥७।१७५।२५॥

tUSNIm.bhUtvA bhavati eSa* prabuddha: puruSa*uttama: ||7|175|25||

.

ananta.*endless**apAra.*boundless**paryanta.*limit**A* **f. * *

cit.*Consciousness**mAtra.*measured**parameSTakA – *divinity/superiority*

tUSNIm.bhUtvA ** having become silent *

bhavati eSa: prabuddha: puruSa uttama: * *becomes this awakened, high
person*

*. *

*vlm.25. The Intellect being infinite and unlimited, the mind is lost in

infinity in its reflection; hence brahmá having long remained in his
silence, became awakened to his knowledge at last. (brahmà the Demiurgic
Mind having recovered itself from its wonder and bewilderment, becomes
detached at last from the divine mind).