fm6051 2.sp15..17 On BODIES and IGNORANCE .z71

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Sep 17, 2017, 9:05:18 PM9/17/17

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fm6051 2.sp15..17 On BODIES and IGNORANCE .z71

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Oॐm

On BODIES and IGNORANCE

vasiShTha said—

न पुनर्.भवत: पूर्वम् संपन्नाश् चक्षुर्-आदय: ।

यथा कमल.जस्य एतत् सर्वम् एव त्वया श्रुतम् ॥१॥

na punar.bhavata: pUrvam saMpannAz cakSur-Adaya: |

yathA kamala.jasya etat sarvam eva tvayA zrutam ||1||

not again must Your Grace

hear it for it happened long.ago

witness has been given

sure as all This is the LotusBorn's

you've heard all this

~vlm. rAma, you have heard me relate unto you

that, even the lotus-born brahmA

who was born long before you

had been without his organs of sense at first

~AB. … api_ arthe punar-zabda: | kamalasya_ iva bhavata:_ .api sRSTe: pUrvam an-Adyantam iti_ Adi-varNita-brahma-svabhave sthitasya … ||

~sv.1 The Story of Arjuna . VASISTHA continued:

(ie. ... was purely a spiritual Being, and had necessarily neither a gross body nor any of its organs

such as we possess).

* na punar - Not again — not indeed — bhavata: / bhava-tas - for Your Grace /out.of-becoming - pUrvam sampannA: - what was formerly befallen - cakSur-Adaya: - of Sight &c — the senses — yathA kamala-jasya - as it was for the Lotus-Born BrahmA — etat sarvam eva - all this indeed — tvayA zrutam - by you is known —

ब्रह्म-पुर्य्.अष्टकस्य आदौ_ अर्थ-संविद् यथा .उदिता ।

brahma-pury.aSTakasya_ Adau_ artha-samvit_ yathA_ uditA |

पुर्यष्टकस्य सर्वस्य तथा .एव .उदेति सर्वदा ॥२॥

puryaSTakasya sarvasya tathA_ eva_ udeti sarvadA ||2||

there are Eight Gates to the City of brahmA the Immense

in the Beginning,

as it has arisen

thru the City's Eight Gates,

for the sake of the Awareness of everyone,

in that way it always arises

* ॐ -> the brahman.Immensity -> brahmA the Immense, the Creative Deity -> "brahma" or "brahmic" implies either apart or both together.

~vwv.344. As the perception of objects arose at the beginning for the eightfold city (consisting of the five subtle elements of sound, touch, form, taste and smell, mind, intellect and ego) of brahmA, the Creator-god, so does it arise at all time for the eightfold city of every individual.

~AB. … vyavahArtavya_ artha-samvid-uditA tathA sarvasya …

~vlm.2. As Brahmá-the collective agents of creation were endued only with his Consciousness-Samvid for the performance of all his functions; so are all individual personalities endowed with their self--consciousness only, for the discharge of all their necessary duties.

विद्धि पुर्यष्टकम् जीवो यो गर्भस्थ_ इन्द्रिय-उदय: ।

viddhi puryaSTakam jIvo yo garbhastha_ indriya-udaya: |

यद् यथा भावयति.आशु तत् तथा परिपश्यति ॥३॥

yat_ yathA bhAvayati_ Azu tat_ tathA paripazyati ||3||

know this puri-aShTaka to be Octagon City

with eight gates

the living jIva's abode in the womb, in whom purposeful perceptions arise

what ze conceives at.once ze sees

* "ze" I remind you is the fuzzy pronoun

read it "he" or "she" as.U.wish

~vwv.150/6.51.3b,4a. Whatever one imagines in whichever manner, he perceives that quickly in that manner. ~sv.3-12 Whatever the jiva (which is the puryastaka or the subtle body) conceives of while still in the womb, that it sees as existent.

~vlm.3. Know that as the living soul, dwelling in its body in the mother's womb, comes to reflect on the actions of the senses, it finds their proper organ supplied to its body immediately.

04|o/

इन्द्रियाणि_ इन्द्रिय-अर्थ-आख्यम् विद्धि संवेदनम् स्वकम् ।

indriyANi_ indriya-artha-Akhyam viddhi samvedanam svakam |

संपन्नम् च यथा तत् ते प्रोक्तम् आद्य-मन:=स्थितौ ॥४॥

sampannam ca yathA tat_ te proktam Adya-mana:=sthitau ||4||

indriyANi- The Indriya Organs -

indriya-artha-Akhyam

viddhi - know as;--

samvedanam - understanding, articulating;--

svakam - one's own;--

sampannam - complete;--

ca yathA - and thus;--

tat te - that they are

the declared/produced

Adya-mana:-sthitau

as in the original Mind.

samvedana - n. perception, consciousness; telling, announcing.

~vwv.

Know the organs of sense and that called the object of sense

as one's own perception (by the mind).

~vlm.4. Know the senses and the organs of sense to be the forms of consciousness itself, and this I have fully explained to you in the case of Brahma, who represents the collective body of all individual souls.

05|o/

शुद्धा संवित् samभवन्ती संवेदनम् अनिन्दितम् ।

zuddhA samvit_ sambhavantI samvedanam aninditam |

ततो_ अहं-वेदन-अनन्त-जीव-पुर्यष्टक-अन्विता ॥५॥

tato_ ahaM-vedana-ananta-jIva-puryaSTaka-anvitA ||5||

they becoming pure Samvit Awareness

samvedanam aninditam - blamelessly growing aware

tata: - thus

ahaM-vedana-ananta-jIva-puryaSTaka-anvitA –

"I"-knowing-unending-jiva-puryashtaka-provided –

endowed with the unending "I"-knowledge of the Living.jIva's pury.aSTaka.

~vlm.5. At first there was the pure consciousness in its collective-form in the Divine Intellect, and this afterwards came to be diffused in millions of individual souls from its sense of egoism. At first was the Divine soul "the I am all that I am" and afterwards became many as expressed in the Vedic text "aham bahusyam"

06|Ø

न त्व् एकत्वाद् अनन्तत्वाद् अवेद्यत्वाद् अनामये ।

na tu_ ekatvAt_ anantatvAt_ avedyatvAt_ anAmaye |

अभावत्वाद् अनेकत्वाद् अशून्यत्वात् परा स्थिता ॥६॥

abhAvatvAt_ anekatvAt_ azUnyatvAt_ parA sthitA ||6||

*jd.6 - na tu - but it is not =

ekatvAt - because of oneness =

anantatvAt - because of endlessness =

avedyatvAt - because of unknowableness - >vid =

anAmaye – not given form =

abhAvatvAt - becuz.uv its condition of not.becoming.so =

anekatvAt - becuz.uv its condition of not being One =

azUnyatvAt - becuz.uv its non-empty condition =

parA sthitA - the perfect state...

#anAmaya

~vlm.6. It is no stain to the pure universal, undivided and subjective Divine spirit, to be divided into the infinity of individual and objective souls; since the universal and subjective unity comprises in it the innumerable objective individualities which it evolves of itself· (in its self manifestation in the universe).

~sv.3-12 Whatever the jiva (which is the puryastaka or the subtle body) conceives of while still in the womb, that it sees as existent. Just as in the macrocosm the cosmic elements evolve, even so in the microcosm the senses corresponding to those elements evolve. Of course, they are not actually created. These expressions and descriptions are used merely for the sake of instruction. These ideas which are used in instruction are dispelled by the enquiry which they initially promote and prompt.

07|Ø

चेत्य.आदि-बुद्ध्या तत् किम्.चिन् न मनस्ताम् च गच्छति ।

cetya.Adi-buddhyA tat_ kim.cit_ na manastAm ca gacchati |

न च जीवत्वम् आयाति न च पूर्यष्टक-आत्मिका ॥७॥

na ca jIvatvam AyAti na ca pUryaSTaka-AtmikA ||7||

cetya-Adi-buddhyA tat kim.cin -

na manas tAm ca gacchati -

na ca jIvatvam AyAti -

na ca pUryaSTakAtmikA -

~AB. cetya-mantavya-Adi=gocara-buddhi-vRtty-...

~vlm.7. The objectivity of God does not imply his becoming either the thinking mind or the living soul; nor his assuming upon him the organic body or any elemental form. (Because the Lord becomes the object of our meditation and adoration in his spirit only).

08|o/

न विद्या.आदि-विलासो_ अस्ति सो_ अस्ति नास्तीव य: सदा ।

na vidyA.Adi-vilAso_ asti so_ asti nAstIva ya: sadA |

परमात्मेति कथितो मन:=षष्ठ-इन्द्रिय=अतिग: ॥८॥

paramAtmeti kathito mana:=SaSTha-indriya=atiga: ||8||

na vidyA-Adi-vilAsa: asti –

it is not the play of knowing &c

sa: asti - it is

na asti iva ya: sadA –

which is ever as.if it is not

paramAtmA iti kathita: -

it is known-as the ParamA-ÂtmA Supreme Self

manas=SaSTha-indriya=atiga: -

Mind=six-organs-transcending.

~vlm.8. He does not become the Vidyá or Avidyá-the intelligible or unintelligible, and is ever existent as appearing non-existent to the ignorant; this is called the supreme soul, which is beyond the comprehension of the mind and apprehension of the senses.

~sv.3-12 ... Of course, they are not actually created....

09|o/

तस्मात् संपद्यते जीवश् चिन्.मूर्तिर् मननात्मक: ।

भ्रम: केवलम् इत्य् आद्य उपदेशाय गीयते ॥९॥

tasmAt_ sampadyate jIva:_ cin.mUrti:_ mananAtmaka: |

bhrama: kevalam iti_ Adya upadezAya gIyate ||9||

tasmAt - From That -

sampadyate jIva: - the Living Jiva befalls -

cin.mUrti: - as a form/embodiment of Chit Consciousness -

manana-Atmaka: - the mental element of self -

bhrama: kevalam - "It's all just delusion" -

iti Adye upadezAya gIyate - so in the beginning instruction is chanted.

~vlm.9. From Him rises the living soul as well as the thinking mind; which are resembled for the instruction of mankind, as sparks emitted from fire.

10|Ø

यत: कुतश् चित् संपन्ने त्व् अविद्यामय आमये ।

yata: kuta:_ cit_ sampanne tu_ avidyAmaya Amaye |

उपदेश्य-उपदेशेन प्रविलीने विचारणात् ॥१०॥

upadezya-upadezena pravilIne vicAraNAt ||10||

hence whyever

sampanne tu –

tho produced

avidyA-maye Amaye - x +

upadezya upadezena - x =

pravilIne vicAraNAt - x.

#AmI

#Amaya

~vlm.10. From whatever source ignorance (Avidyá) may have sprung, you have no need of inquiring into the cause thereof; but taking ignorance as a malady, you should seek the remedy of reasoning for its removal.

प्रशान्त-सकल-आकारम् ज्ञानम् तत्र_ अवशिष्यते ।

यत्र_ आकाशम् अपि स्थूलम् अणाव्_ इव महाचल: ॥११॥

prazAnta-sakala-AkAram jJAnam tatra_ avaziSyate | yatra_ AkAzam api sthUlam aNAu_ iva mahAcala: ||11||

prazAnta-sakala-AkAram - all formations having subsided =

jJAnam tatra avaziSyate - jnAna*Wisdom there remains =

yatra AkAzam api sthUlam - x =

aNau iva mahAcala: - is like an Everest in an atom.

~vlm.11. After all forms of things and the erroneous knowledge of particulars, are removed from your mind; there remains that knowledge of the unity, in which the whole firmament is lost, as a mountain is concealed in an atom. (The infinity of Deity, envelopes all existence in it).

12|Ø

यत्र उद्यदाचारम् अपि सद् अप्य् असद् इव स्थितम् ।

yatra_ udyat_ AcAram api sat_ api_ asat_ iva sthitam |

जगज्-जान् विषयांस् त्यक्त्वा काये त्वम् तिष्ठ निर्मले ॥१२॥

jagat-jAn viSayAn_ tyaktvA kAye tvam tiSTha nirmale ||12||

yatra_ udyat_ AcAram api - x =

sat_ api asat_ iva sthitam – tho real as.if unreal existing +

jagat-jAn_ viSayAn tyaktvA – hvg abandoned world-born sensuality =

kAye tvam tiSTha nirmale – in the body you should remain in the immaculate.

~vlm.12. That in which all the actions and commotions of the world, remain still and motionless; if they were buried in dead silence and nihility; is the surest rock of your rest and resort, after feeling from the bustle of all worldly business.

13|Ø

असन्-मयम् अविद्याया रूपम् एव तद् एव हि ।

asan-mayam avidyAyA rUpam eva tat_ eva hi |

यद् वीक्षिता सती नूनम् नश्यत्य् एव न दृश्यते ॥१३॥

yat_ vIkSitA satI nUnam nazyati_ eva na dRzyate ||13||

asan-mayam avidyAyA - the notSo made by ignorance =

rUpam eva - is only a form. =

tat_ eva hi - for it is only That =

yad vIkSitA satI - which, being perceived =

nUnam nazyati_ eva na dRzyate - duly disappears, and is not seen again.

~vwv.13 That alone is indeed the nature of Nescience consisting of unreality, on which account, while being observed, it certainly perishes and is not seen at all.

~vlm.13. The unreal or negative idea of ignorance, has also a form, as inane as it is nothing; look at her and she becomes a nullity, touch her and she perishes and vanishes from sight. (Avidyá like Ignorantia is of the feminine gender, and delusive

and fleeting as a female).

~sv.13 Even when you observe this ignorance very carefully and keenly you do not see it: it vanishes.

14|Ø

आलोकितम् नाम कथम् अ-वस्तु किल लभ्यते ।

Alokitam nAma katham a-vastu kila labhyate |

प्रयत्नेन अपि संप्राप्तम् मृगतृष्ण-अम्बुकैर् इव ॥१४॥

prayatnena_ api samprAptam mRgatRSNa-ambukai:_ iva ||14||

Alokitam nAma katham - x =

a-vastu kila labhyate - x +

prayatnena_ api samprAptam - x =

mRgatRSNa-ambukai:_ iva - x.

~sv.14 The unreal is rooted in unreality. We only talk of water in the mirage. The water in the mirage, being unreal, has never been water at all. In the light of truth, the reality of all things is revealed, and delusion or illusory perception vanishes.

~vlm.14. Seek after her, and what can you find but her nothingness; and if by your endeavour you can get anything of her, it is as the water in the mirage (which kills by decoying the unwary traveller).

VA - indeed, how seen can be even unreal? Even obtained with efforts,

mirage water does not exist.

AS:
First, a typo (even in the original). मृगतृष्णाम्बुकैरिव should be two words मृगतृष्णाम्बु कैरिव
My meaning:
How can an unreal thing be acquired, even when observed? Who indeed have obtained the water from the mirage even after effort?

असद् एव सद् एव .असद् अज्ञानाद् अस्य सत्यता ।

asat_ eva sat_ eva_ asat_ ajJAnAt_ asya satyatA |

ज्ञानाद् यथा.स्थितम् वस्तु दृश्यते नश्यति भ्रम: ॥१५॥

jJAnAt_ yathA.sthitam vastu dRzyate nazyati bhrama: ||15||

asat_ eva sat_ eva_ asat - x =

ajJAnAt_ asya satyatA - x +

jJAnAt_ yathA.sthitam vastu - x =

dRzyate nazyati bhrama: - x.

~sv.15 The self is real. Jiva, puryastaka (the subtle body) and all the rest of it are unreal, and the enquiry into their nature is no doubt enquiry into their unreality! It is in order to instruct one in the real nature of the unreality that such expressions as 'jiva', etc., are used.

~vlm.15. As it is ignorance alone that creates her reality, her unreality appears as a reality, and destroys the seeming reality at once. (Avidyá or Ignorance is the Goddess of the agnostic sáktas, who worship her, under the name of Máya or Illusion also).

अविद्यया विचारो_ अयम् जीव-पुर्यष्टक-आदिका । अप्य्_ अत्यन्तम् असत्याया: कल्पनाकल्पित-आत्मन: ॥१६॥

avidyayA vicAro_ ayam jIva-puryaSTaka-AdikA | api_ atyantam asatyAyA: kalpanAkalpita-Atmana: ||16||

avidyayA - w ignorance =

vicAro_ ayam - this Enquiry =

jIva-puryaSTaka-AdikA - x +

api atyantam asatyAyA: - x =

kalpanAkalpita-Atmana: - x.

~vlm.16. Agno[stic]ism imputes false attributes to the nature of the Deity, and it is the doctrine of the agnostics to misrepresent the universal spirit, under the forms of the living soul and the perishable body. (from their ignorance of the supreme).

~sv.16-18 This infinite consciousness has, as it were, assumed the nature of the jiva, and oblivious of its true nature it experiences whatever it thinks of as being.

17|Ø

तस्यास्त उपदेशाय सेयम् जीवादिकल्पना ।

tasyAsta upadezAya sA_ iyam jIva.Adi-kalpanA |

कृता शास्त्रै: प्रबोधाय ताम् विवेकमना: ॥१७॥

kRtA zAstrai: prabodhAya tAm tvam eka-manA: zRNu ||17||

tasyAsta upadezAya - x =

sA_ iyam jIva.Adi-kalpanA - x +

kRtA zAstrai: prabodhAya - x =

tAm tvam eka-manA: zRNu - x.

~vwv.1418/17b. (The principle of _ avidyA) has been created by the scriptures for the sake of instruction.

~vlm.17. Now hear me attentively to tell you the sástras that they have invented, in order to propagate their agnostic religion or belief in this avidyá, by setting up the living soul and others in lieu of the supreme spirit.

~sv.16-18 This infinite consciousness has, as it were, assumed the nature of the jiva, and oblivious of its true nature it experiences whatever it thinks of as being.

18|o/

जीवत्वम् इव संप्राप्ता पुर्यष्टक-पद-स्थिता ।

कला कलङ्क-कलिता चितिर् आबोधन-उन्मुखी ॥१८॥

जीवत्वम् इव संप्राप्ता पुर्यष्टक-पद-स्थिता ।

कला कलङ्क-कलिता चितिर् आबोधन-उन्मुखी ॥१८॥

jIvatvam iva samprAptA puryaSTaka-pada-sthitA |

kalA kalaGka-kalitA citi:_ Abodhana-unmukhI ||18||

*jd.18 - jIvatvam iva samprAptA – having reached the condition 0f a jIva =

puryaSTaka-pada-sthitA – situate in the Octal state =

kalA kalaGka-kalitA

citi: - x =

Abodhana-unmukhI - x.

~vlm.18. Being fond of representing the Divine Intellect in a visible form, they have stained the pure spirit with many gross forms, such as the elemental and organic body, which is enlivened by the vital spirit dwelling in it.

~sv.16-18 This infinite consciousness has, as it were, assumed the nature of the jiva, and oblivious of its true nature it experiences whatever it thinks of as being.

19|Ø

यद् यथा भावयत्य् आशु तत् तथा .अनुभवत्य् अलम् ।

yat_ yathA bhAvayati_ Azu tat_ tathA_ anubhavati_ alam |

सत्यो भवत्व् अ-सत्यो वा बालेन निशि यक्षक: ॥१९॥

satyo_ bhavatu_ a-satyo_ vA bAlena nizi yakSaka: ||19||

yat – what =

yathA bhAvayati - as it is made.to.become =

Azu tat_ tathA_ anubhavati_ alam - quickly that thus fully experiences it =

satyo bhavatu_ a-satyo vA - whether So or not.So, real or unreal =

bAlena nizi yakSaka: - (for a child in the night it's demonic) =

~vlm.19. Whatever they think a thing to be, they believe in the same; they make truth of an untruth, and its reverse likewise; as children make a devil of a doll, and afterwards break it to nothing.

~sv.19-26 Even as, to the child the unreal ghost it visualises at night is truly real, the jiva conceives of the five elements which it sees as existing. These are nothing but notions of the jiva; however, the jiva sees them as if they are outside it. It thinks that some are within and others are outside of it. And so it experiences them.

20|o/

पञ्च-तन्मात्र-कलनाम् सम्भावयति सत्तया ।

तत्र_ आत्मनि तथा रन्ध्रान् प्रपश्यति तथा .उदितान् ॥२०॥

paJca-tanmAtra-kalanAm sambhAvayati sattayA |

tatra_ Atmani tathA randhrAn_ prapazyati tathA_ uditAn ||20||

paJca-tanmAtra-kalanAm -

sambhAvayati sattayA -

tatra Atmani -

tathA randhrAn -

prapazyati -

tathA-uditAn -

~vlm.20. They take the frail body formed of the five elements as a reality, and believe its holes of the organs as the seats of the sensuous soul.

21|Ø

एभ्य एव समुत्पन्नम् बहि:स्थम् भूत-पञ्चकम् ।

ebhya eva samutpannam bahi:stham bhUta-paJcakam |

पश्यत्य् अनन्यद् अन्याभम् शाखा शतम् इव .अङ्कुर: ॥२१॥

pazyati_ ananyat_ anyAbham zAkhA zatam iva_ aGkura: ||21||

ebhya: eva samutpannam -

bahi:stham bhUta-paJcakam -

pazyati ananyat anyAbham -

zAkhA zatam iva aGkura: -

~vlm.21. They employ these five fold organs in the perception of the pentuple objects of the senses; which serve at best to represent their objects in different light than what they are, as the germ of a seed produces its leaves of various colours. (This means the false appearances which are shown by the deceptive senses).

22|Ø

इदम् अन्तर् इदम् बाह्यम् इति निश्चयवांस् तत: ।

idam anta:_ idam bAhyam iti nizcayavAM:_ tata: |

जीवो भावम् यथा आदत्ते तत् तथा द्रढयत्य् अथ ॥२२॥

jIvo bhAvam yathA Adatte tat_ tathA draDhayati_ atha ||22||

idam anta:_ idam bAhyam - "This is inside, this is outside," =

iti nizcayavAM:_ tata: - this being the conviction, then =

jIva: bhAvam yathA Adatte - as the the Living*jIva bestows its affection/feeling =

tat_ tathA draDhayati_ atha - in that way it attaches/confirms itself.

~vlm.22. They reckon some as the internal senses, as the faculties of the mind and the feelings of the heart, and others as external, as the outward organs of action and sensation; and place their belief in whatever their souls and minds suggest to them

either as false or true.

~sv.19-26 .... It thinks that some are within and others are outside of it. And so it experiences them.

#dRh, >dRMh •--> #dRDha •-->#>dradhaya Nom. P. °यति - dRDhayati , to make firm, fasten , tighten , strengthen Uttarar. ii , 27 ; confirm , assert L. Sch. ; to stop , restrain , S3a1rn3g.

23|Ø

रश्मि-जालम् इव .इन्दोर् यद् आत्मन: प्रतिभासनम् ।

razmi-jAlam iva_ indo:_ yat_ Atmana: pratibhAsanam |

बाह्य-स्पर्शतया तेन तद् एव .आशु उररी.कृतम् ॥२३॥

bAhya-sparzatayA tena tat_ eva_ Azu_ urarI.kRtam ||23||

razmi-jAlam iva indo: - like the gathered rays of the moon in the water =

yad Atmana: pratibhAsanam - what from the self is a projected image =

bAhya-sparzatayA tena - thru a state of externalized contact with that =

tad eva Azu - That too is quickly =

urarI.kRtam - recognized – urarI + ##kR – given assent, okayed =

~vlm.23. They believe the moonlight to be hot or cold, according as they feel by their outward perception. (i. e. tho the moon-beams appear cooling to the weary, yet they seem to be warm to the love lorn amorosa).

VA - as moon's rays are appearance of the moon itself,

so also whatever is perceived as outside, is [jiva itself ???]

तदेवाशूररीकृतम् - ??

24|o/

मरिचस्य इव यत् तैक्ष्ण्यम् शून्यत्वम् इव खस्य यत् ।

maricasya_ iva yat_ taikSNyam zUnyatvam iva khasya yat |

आत्मन: वेदनम् यच् च तद् एव .अन्यद् इव स्थितम् ॥२४॥

Atmana: vedanam yac_ ca tat_ eva_ anyat_ iva sthitam ||24||

maricasya_ iva yat_ taikSNyam - x =

zUnyatvam iva khasya yat - x =

Atmana: vedanam yat_ ca - x =

tat_ eva_ anyat_ iva sthitam - x.

~vlm.24. The pungency of the pepper and the vacuity of the firmament, are all according to one's knowledge and perception of them, and do not belong to the nature of things. For sweet is sour to some, and sour is sweet to others; and the firmament is thought to be a void by many, but is found to be full of air by others, who assert the dogma of natures abhorrence of vacuum.

अत्र_ एव निश्चयम् बद्ध्वा नियम: सुदृढी.कृत: ।

अनेन इत्थम् अनेन इत्थम् भाव्यम् इत्य् अवखण्डितम् ॥२५॥

atra_ eva nizcayam baddhvA niyama: sudRDhI.kRta: |

anena_ ittham anena_ ittham bhAvyam iti_ avakhaNDitam ||25||

अत्र_ एव निश्चयम् बद्ध्वा Here they have bound/anchored their certainty नियमः सुदृढी.कृतः - *niyama Rules most strictly kept अनेन इत्थम् अनेन इत्थम् thus and so and thus and so भाव्यम् इति_ अवखण्डितम् - (Rules) being broken is "The World to Come". -25-

#khaND —>#vikhaND —>khaNDita -adj.- cut, torn • shattered, scattered • injured (esp. by the teeth) • broken as allegiance, rebelled • refuted, disproved • disappointed (as a lover) • -f.- a woman whose husband or lover has been guilty of infidelity. •-•> #vikhaNDita - cut into pieces, divided, _ paJcat.; torn asunder, cleft in two _ varbRS.; disturbed, interrupted _ pur.; refuted W. *a.vikhaNDita - undisturbed _ mArkkp. • #avakhaNDita - <avakhaNDitam nazvaram ....> y6051.025, ABComm.

~vlm.25. They have also ascertained certain actions and rituals, which are in common practice, as the articles of their creed, and built their faith of a future heaven, on the observance of those usages.

स्वभाव-इतर-नाम .असौ स्व.संकल्पमय-आत्मक: ।

कश्.चित् कदा.चिद् भवति स्वभावेन एव न अन्यथा ॥२६॥

svabhAva-itara-nAma_ asau sva.samkalpamaya-Atmaka: |

kaz.cit_ kadA.cit_ bhavati svabhAvena_ eva na_ anyathA ||26||

svabhAva-itara-nAma_ asau sva.samkalpamaya-Atmaka: |

kaz.cit_ kadA.cit_ bhavati svabhAvena_ eva na_ anyathA ||26||

~vlm.26. The living soul which is full of its desires, is led by two different principles of action through life; the one is its natural tendency to some particular action, and the other is the direction of some particular law or other. It is however the natural propensity of one, that gets the better of the other.

27|Ø

आत्मना.एव.इदम् अखिलम् संपन्नम् द्वैतम् अद्वयम् ।

AtmanA_ eva_ idam akhilam sampannam dvaitam advayam |

खण्डो मधु-रसेन इव मृद् एव च महा-घट: ॥२७॥

khaNDo madhu-rasena_ iva mRt_ eva ca mahA-ghaTa: ||27||

AtmanA_ eva_ - only thru self is =

idam akhilam sampannam - this whole perfection =

dvaitam advayam – dually nondual =

khaNDo_ madhu-rasena_ iva - like sugarcane with its sweet flavor =

mRt_ eva ca mahA-ghaTa: - or else like the clay in a massive pot.

~vlm.27. It is the soul which has produced all the objective duality from the subjective unity only; as it is the sweet sap of the sugarcane that produces the sugarcandy; and the serum of the earth, that forms and fashions the water pot. (The objective is the production of the subjective.)

~sv.27-30 Knowledge is inherent in consciousness, even as void is in space. However, consciousness now believes knowledge to be its own object. The diverse objects are limited by time and space which are themselves but the notional division in consciousness brought about by this division (of consciousness and knowledge as subject and object) within itself. Such division does not exist in the self, which transcends time and space.

28|Ø

संनिवेश=विकार.आदि-देश.काल.आदि-सम्भवात् ।

samniveza=vikAra.Adi-deza.kAla.Adi-sambhavAt |

सम्भवति.अत्र न.त्व्.ईशे देश.काल.आदि-असम्भवात् ॥२८॥

sambhavati_ atra na.tu_ Ize deza.kAla.Adi-a.sambhavAt ||28||

*jd.28 - संनिवेश=विकार.आदि-देश.काल.आदि-samभवात् - on account of concurrence=change.&c-Place.Time.&c-origination/becoming samभवति_ अत्र originating/becoming here

न.तु_ ईशे not however in the Lord देश.काल.आदि-अsamभवात् - because of the non.originating/becoming of Place-Time-&c.

#viz - to enter —>#niviz - entering into —>#samniviz - together —>#samniveza –m.- entering or sitting down together, entrance into, settlement (acc. with #>kR √कृ vi>dhA or वि- √धा, "to take up a position, settle down"); seat, position, situation (ifc."situated in or on"); • putting down together; foundation (of a town); Construction personified (as son of #tvaSTR and #racanA); form, figure, appearance. • Of the Bilva fruit, #phalasya_ antaH.samnivezaH, y6047.004.

~vlm.28. In these as well as in all other cases, the changes that take place in the forms of things, are all the results of time and place and other circumstances; but none of these has any relation in the nature of God, in his production of the universe.

इत: पुष्प-मित: पत्रम् अहम् इत्य् उदितो यथा ।

खण्डे स्व.आत्मनि न: सत्ता-रसो_ अद्वित्वे द्विताम् वहन् ॥२९॥

ita: puSpa-mita: patram aham iti_ udito yathA |

khaNDe sva.Atmani na: sattA-raso_ advitve dvitAm vahan ||29||

ita: puSpa-mita: patram aham iti_ udito yathA |

khaNDe sva.Atmani na: sattA-raso_ advitve dvitAm vahan ||29||

~vlm.29. As the sugarcane produces its leaves and flowers from its own sap, so the living soul produces the dualities from sap of its own unity, which is the supreme soul itself. (The spirit of God that dwells in all souls. (Swatmani Brahmasatwá), produces all these varieties in them.

इतः पुष्पमितः पत्रमहमित्युदितो यथा ।

खणडे स्वात्मनि नः सत्तारसोऽद्वित्वे द्वितां वहन् ।। २९

VA - As juice in cane becomes a flower or a leaf (thinking "I am

leaf?), although juice is nondivided but becoming many.

AS:
The AB commentary explicitly suggests that here रस should probably be considered the liquid part of a tree.
So:
Just as the the liquid in a tree appears as a flower here, a leaf there; the essential existence (Brahma) arises as "I" in our selves carrying multiplicity even though it stays as one.
BTW, खणडे should be खण्डे.

30|Ø

इत: पट इत: कुड्यम् अहम् इत्य्.आदिनस् तथा ।

ita: paTa ita: kuDyam aham ity.Adina:_ tathA |

सर्व.आत्मन् आत्मनि ब्रह्म विद्धि त्वम् द्वित्वम् आहरत् ॥३०॥

sarva.Atman_ Atmani brahma viddhi tvam dvitvam Aharat ||30||

ita: paTa - thus a pot

ita: kuDyam - thus a wall/painting

aham ity-Adina:_ tathA - thus, of "I"-&c. likewise

sarvAtman-Atmani brahma - in the self of all selves, the brahman.Immensity,

viddhi tvam dvitvam Aharat - know as conceiving your duality.

~vlm.30. It is the God that is seated in all souls, that views the dualities of a pot, picture, a cot and its egoism in itself; and so they appear to every individual soul in the world.

31|o/

अद्य अङ्कुरो ऽहम् अद्य .अर्क-रुग् अहम् त्व् अद्य वारिद: ।

adya_ aGkuro_ aham adya_ arka-rug_ aham tu_ adya vArida: |

यथा .इति तिष्ठत्य् अम्भोदस् तथा .आत्मा सद्-अ.सद्=वपु: ॥३१॥

yathA_ iti tiSThati_ ambhoda:_ tathA_ AtmA sad-a.sad=vapu: ||31||

now I'm a sapling.shoot & now I'm a lucky star

now a raincloud

just like a raincloud is this really.unreal body of self

~?vlm.31. The living soul appears to assume to itself, the different forms of childhood, youth, and age at different times; as a cloud in the sky appears as an exhalation, a watery cloud and the sap of the earth and all its plants, at the different times of the hot and rainy seasons of the year.

* adya_ aGkuro_ aham - now I'm a sapling/shoot = adya_ arka-ruk_ aham tu_ - while now I'm a lucky star = adya vArida: - now a raincloud = yathA_ iti tiSThati_ ambhoda:_ - just as a raincloud rests = tathA_ AtmA sad-a.sad=vapu: - thus self is a really.unreal body =

32|Ø

इति भाव्यम् अनेन इदम् इत्थम् सर्व.ईश्वरे ततम् ।

iti bhAvyam anena_ idam ittham sarva.Izvare tatam |

क्रमम् खण्डयितुम् लोके कस्य नाम .अस्ति शक्तता ॥३२॥

kramam khaNDayitum loke kasya nAma_ asti zaktatA ||32||

iti bhAvyam anena_ idam x

ittham sarva.Izvare tatam |

kramam khaNDayitum loke x

kasya nAma_ asti zaktatA - for whom namely is empowerment?

~vlm.32. The living soul perceives all these changes, as they are exhibited before it by the supreme soul in which they are all present; and there is no being in the world, that is able to alter this order of nature.

~sv.31-33 However, the infinite consciousness with the knowledge inherent in it conceives of diverse creatures. Such is its power, which no one can challenge. The inert space is unable to reflect itself within itself. But because its nature is infinite consciousness,

33|Ø

आदर्श-स्वच्छ आकाशे न एव स्व: प्रतिबिम्बति ।

Adarza-svaccha_ AkAze na_ eva sva: pratibimbati |

व्यतिरेक-अsamभवत: कचत्य् एव हि केवलम् ॥३३॥

vyatireka-asambhavata: kacati_ eva hi kevalam ||33||

Adarza-svaccha_ AkAze - x =

na_ eva sva: pratibimbati - x =

vyatireka-asambhavata: - thru the nonBecoming of difference =

kacati_ eva hi kevalam – since it proects the totality.

~vlm.33. Even the sky which is as clear as the looking glass, and is spread all about and within every body, is not able to represent unto us, all the various forms which are presented to the soul by the great soul of souls; (in which they appear to be imprinted). Here Vasishtha is no more an _ AkAsa-vAdi vacuist, in as much as he finds a difference in the nature and capacity of the one from those of the other or the supreme soul.

34|o/

ब्रह्मणि त्व् आत्मना_ आत्मा_ एव स्थित: कचति बिम्बति ।

द्वैती.भवत्य् अ-देहो ऽपि चिन्मयत्वात् स्वभावत: ॥34||

brahmaNi tu_ AtmanA_ AtmA_ eva sthita: kacati bimbati |

dvaitI.bhavati_ a-deho_ api cinmayatvAt svabhAvata: ||34||

brahmaNi tu_ AtmanA_ Atmaiva sthita: - the self by itSelf alone, situate in the brahman*Immensity =

kacati bimbati - projecting, reflecting -

dvaitI.bhavati_ adeha: api - becomes dual tho bodiless =

cin.maya.tvAt sva.bhAvata: - from being made of consciousness, its own/self-nature.

~sv.34. Brahman reflects itself within itself and conceives of itself as a duality, tho it is bodiless.

~vlm.34. The soul which is situated in the universal soul of Brahma, shines as the living soul (jiva) of living beings; but it amounts to a duality, to impute even an incorporeal idea of Avidya or Ignorance to it; because the nature of god is pure Intelligence, and cannot admit an ignorant spirit in it; (as the good spirit of god, cannot admit the evil spirit of a demon in itself).

35|o/

यद् यथा एव आत्म-कचनम् वेत्ति तम् भवतात्मना ।

असत्यम् अपि तन् न इह व्यभिचारी कदाचन ॥३५॥

yad yathA eva Atma-kacanam vetti tam bhavatAtmanA |

asatyam api tan na iha vyabhicArI kadAcana ||35||

yad yathA eva -

Atma-kacanam vetti tam -

bhavatAtmanA -

asatyam api tan na iha vyabhicArI kadAcana -

~sv.35 Whatever this consciousness thinks of, that it sees as existing; its concepts and notions are never barren.

~vlm.35. Whatever thing is ordained to manifest itself in any manner, the same is its nature and stamp (swabháva and neyati); and tho such appearance is no reality, yet you can never undo what is ordained from the beginning.

36|Ø

हेमत्व-कटकत्वे द्वे सत्य-अ.सत्य-स्व.रूपिणी ।

hematva-kaTakatve dve satya-a.satya-sva.rUpiNI |

हेम्नि भाण्ड-गते यद्.वच् चित्त्व-अ.चित्त्वे तथा .आत्मनि ॥३६॥

hemni bhANDa-gate yat.vat_ cittva-a.cittve tathA_ Atmani ||36||

hematva-kaTakatve dve –

in the pair of Goldness and Braceletness =

satya-asatya+sva.rUpiNI – their identity as being.So o&r .notSo =

hemni bhANDa-gate yadvat - is like gold made into a bowl ||there is an obscure pun on bhaNDa: 'like money wasted on a fool'||,

cittva-acittve tathA Atmani –

in a Conscious condition o&r nonConscious condition thus in Self =

The pair of 'gold-ness' and 'bracelet-ness' are like Sat Such and Asat

unSuch, gold formed into a bowl. So the Conscious and nonConcious.

~sv.36 In a golden bracelet, there are these two — gold and bracelet, one being the reality (gold) and the other being the appearance (of bracelet).

~vlm.36. As a golden ornament presents to you the joint features of its reality and unreality at the same time, (in its gold and jewellery, the one being real and the other changeable and therefore unreal); so are all things but combinations of the real and unreal, in their substantial essence and outward appearance. But both of these dissolve at last to the Divine spirit, as the gold ornament is melted down to liquid gold in the crucible.

सर्व.गतात् चिते:_ चित्त्वम् नित्यम् मनसि विद्यते ।

हेमत्वम् कटकस्य इव जड-भाव: स्थितो_ अन्यदा ॥३७॥

sarva.gatAt_ cite:_ cittvam nityam manasi vidyate |

hematvam kaTakasya_ iva jaDa-bhAva: sthito_ anyadA ||37||

the all-pervading Consciousness is what becomes known within Mind

just.as gold becomes a bracelet, Mind's Feeling thickens into State

~sv. Since consciousness is omnipresent,

it is ever present in the mind in which the notion arises.

चित्त्व-जाड्य-आत्मकम् चित्तम् दृढम् भावयति स्वयम् ।

cittva-jADya-Atmakam cittam dRDham bhAvayati svayam |

यथा यदा.एव यद् भावम् तथा भवति तत् तदा ॥३८॥

yathA yadA_ eva yat_ bhAvam tathA bhavati tat_ tadA ||38||

effective Consciousness thickens into a selfling

affected firmly

fashioning itself

whenever, wherever, whatever

the Feeling

thenever, therever, thatever

the World

becomes

* cit-tA - 'Conscious-ness' Affected / cit-tvam 'Conscious-process' Affected.

~vlm.38. The heart having the passive nature of dull intellectuality, receives the fleeting impressions of the active mind, and takes upon it the form that it feels strongly impressed upon it at any time.

~sv.37-39 Since consciousness is omnipresent, it is ever present in the mind in which the notion arises.

39|Ø

काले काले चित्ता जीवस् त्व् अन्योन्यो भवति स्वयम् ।

kAle kAle cittA jIva:_ tu_ anyonyo_ bhavati svayam |

भावित-आकारवान् अन्तर् वासना-कलिका-उदयात् ॥३९॥

bhAvita-AkAravAn_ anta:_ vAsanA-kalikA-udayAt ||39||

kAle kAle – from time to time --

cittA f. cit-tA - 'Consciousness-ness', = cittva n. --

bhavati – becomes --

jIvas - jIva: - a living Being, -- tu - but -- svayam - itself -- anyonya: - a different one, = bhAvitA-AkAravAn antar - forming experience within, --

vAsanA-kalika+udayAt – thru growing vAsanA.matrix buds.

kalikA - f. the sixteenth part of the moon • a division of time (= kalA, q.v.) • an unblown flower, bud

~vwv. 1018/6.51.39. At the proper time, the individual soul, of its own accord, becomes different by (individualized) consciousness, possessing the form contemplated, on account of the appearance of the bud of inner mental impressions.

~vlm.39. The soul also assumes many shapes to itself at different times, according to the ever changing prospects, which various desires always present before it.

~sv.37-39 Since consciousness is omnipresent, it is ever present in the mind in which the notion arises.

From time to time Chit Consciousness becomes a Jiva Being; then

becomes a different one: these are all blossoming Vasana buds.

VA - but with time, jivas become multiple (अन्योन्यो भवति and चिता are

not clear) on their own,

according with internal vasanas.

AS:
I think this is a rare typo - both in text and AB commentary. चिता is probably चितो as an adjective for जीव.
The meaning is:
Due to inner vasanas sprouting like buds, from time to time, the Jiva becomes other Jivas by himself (i.e. takes on different birth cycles).
\

स्वप्ने दृष्टो यथा ग्रामो याति सत्ता-अन्यता-ईक्षणात् ।

svapne dRSTo_ yathA grAmo yAti sattA-anyatA-IkSaNAt |

देहाद् देहम् तथा याति देहो ऽयम् प्रतिभा-आत्मक: ॥४०॥

dehAt_ deham tathA yAti deho_ ayam pratibhA-Atmaka: ||40||

as in a dream

a city

is seen to come to a state of BeingSo

an otherness perceived

from body to body thus it goes, this body projected as a self

*sv. ... a little later he dreams of another situation and he thinks he lives there.

~vlm.40. The body likewise takes different forms upon it, according to its inward thoughts and feelings; as a city seen in a dream varies considerably from what is seen with naked eyes.

*यथा स्वप्ने - as in dream दृष्टः ग्रामः - is seen a city, याति सत्ता - comes Suchness अन्यता ईक्षणात् - as otherness perceived; देहात् देहम् - from body to body तथा याति - thus it goes, देहः अयम् - this body प्रतिभा-आत्मकः - shining-forth, emanating/projected from the Self. -40

41|o/

प्रतिभासो यथा स्वप्ने पर: कुड्यम् पटो भवेत् ।

भवत्य् असत्यम् एव इदम् देह-अन्तरम् इदम् स्वत: ॥41||

pratibhAso yathA svapne para: kuDyam paTo bhavet |

bhavati_ asatyam eva idam deha-antaram idam svata: ||41||

pratibhAsa: yathA svapne - As projection in dream

para: kuDyam paTo bhavet - becomes differently a pot or wall/painting

bhavati_ asatyam eva idam -

deha-antaram idam svata: -

~vlm.41. As a dream presents as the shadows of things, that disappear on our waking, so these living bodies that we see all about, must vanish into nothing upon their demise.

~sv.40-46. The dreamer dreams of a village which occupies his mind and in which he lives for the time being; a little later he dreams of another situation and he thinks he lives there. Even so, the jiva goes from one body to another; the body is but the reflection of the notion entertained by the jiva. The unreal (body) alone dies and it is the unreal that is born again apparently in another body. Just as in the dream one experiences things seen and unseen, even so in the dream of the jiva it experiences the world and even sees what is to come in the future.

अ-सत्यम् एव म्रियते त्व् अ-सत्यम् जायते पुन: ।

a-satyam eva mriyate tu_ a-satyam jAyate puna: |

जीव: स्व.प्रतिभासते स्वप्नवत् स्वान्य-रूपवत् ॥42||

jIva: sva.pratibhAsate svapnavat_ svAnya-rUpavat ||42||

it is not.So

and yet it dies and yet it's born again

altho not.So

the Living.jIva projects a self

as in a dream, with another nature

~vlm.42. What is unreal is doomed to perish, and those that die are destined to be born again, and the living soul takes another form in another body, as it sees itself in its dream.

* asatyam eva mriyate - tho it is not.So, it dies = tu asatyam jAyate puna: - yet it is born again, tho not.So = jIva: sva.pratibhAsate - the Living*jIva is self-luminous = svapnavat sva.anya-rUpavat - as.if, in dream, having a different-self=form.

43|Ø

कालेन एतादृशम् रूपम् इदम् न अन्यत्वम् एति वै ।

kAlena_ etAdRzam rUpam idam na_ anyatvam eti vai |

प्रकृतम् निश्चया-अरूढम् भ्रमन्ति एते भव: स्वत: ॥४३॥

prakRtam nizcayA-arUDham bhramanti_ ete bhava: svata: ||43||

kAlena_ etAdRzam –

after this long a time -

rUpam idam na_ anyatvam eti vai

this form still does not go to otherness -

prakRtam nizcayA-arUDham - x =

bhramanti_ ete bhava: svata: - x =

~vlm.43. This body does not become otherwise, tho it may change from youth to age in course of time; because the natural form of a person, retains its identity in every stage of life through which it has to pass.

~sv.40-46. ... Even so, the jiva goes from one body to another; the body is but the reflection of the notion entertained by the jiva. The unreal (body) alone dies and it is the unreal that is born again apparently in another body. Just as in the dream one experiences things seen and unseen, even so in the dream of the jiva it experiences the world and even sees what is to come in the future.

कालेनैतादृशं रूपमिदं नान्यत्वमेति वै ।

प्रकृतं निश्चयारूढं भ्रमन्त्येते भवः स्वतः ।। ४३

VA - in the lifetime of this body, the body does not change into another,

but surely changes by the force of nature.

AS:
The first line is correct.
I suggest for the second line:
These life forms naturally go through natural changes by themselves (without taking a new body).

44|o/

वस्तु दृष्टम् अ.दृष्टम् च स्वप्ने समनुभूयते ।

जीव-स्वप्ने जगद्-रूपम् विद्धि वेद्य-वेदां वर ॥४४॥

वस्तु दृष्टम् अ.दृष्टम् च स्वप्ने समनुभूयते ।

जीव-स्वप्ने जगद्-रूपम् विद्धि वेद्य-वेदां वर ॥४४॥

vastu dRSTam a.dRSTam ca svapne samanubhUyate |

jIva-svapne jagad-rUpam viddhi vedya-vedAM_ vara ||44||

vastu dRSTam a.dRSTam ca x

svapne samanubhUyate |

jIva-svapne jagad-rUpam viddhi x

vedya-vedAM_ vara x

~vlm.44. A man sees in his dream all that he has seen or heard or thought of at any time, and the whole world being comprised in the state of dreaming, the living soul becomes the knower of all that is knowable in his dream. (The sruti says, the soul comprises the three worlds in itself, which it sees xpanded before in its dream).

45|o/

अजाग्रद्.दृष्टि.दृष्टो य: स्व.अभिधा-आदिना.इतर: ।

न स्वप्नो विद्यते तस्माद् अच्छा-आत्मा चिति.मात्रकम् ॥४५॥

ajAgrad.dRSTi.dRSTo ya: sva.abhidhA-AdinA_itara: |

na svapno vidyate tasmAt_ acchA-AtmA citi.mAtrakam ||45||

ajAgrad.dRSTi.dRSTo ya: - what is not seen as a waking perception =

sva.abhidhA-AdinA - with Ur.own definition =

Irita: - uttered/sent =

na svapno vidyate - no dream is known.to.be =

tasmAt_ - from.that/therefore =

acchA-AtmA - pure self =

citi.mAtrakam - is a matrix of effective Consciousness =

~vlm.45. That which is not seen in the sight of a waking man, but is known to him only by name (as the indefinite form of Brahma); can never be seen in dream also, as the pure soul and the intellect of god. (Abstract thoughts are not subjects of dream). ~sv.40-46. The dreamer dreams of a village which occupies his mind and in which he lives for the time being; a little later he dreams of another situation and he thinks he lives there. Even so, the jiva goes from one body to another; the body is but the reflection of the notion entertained by the jiva. The unreal (body) alone dies and it is the unreal that is born again apparently in another body. Just as in the dream one experiences things seen and unseen, even so in the dream of the jiva it experiences the world and even sees what is to come in the future.

VA - that which is not seen in waking is not named (na-IritaH) by name etc.

therefore purest consciousness is not known in dream also

AS: Possible typo: च्छातमा -> च्छात्मा
(The brahma ) seen through transcendent vision (not-waking-sight), which appears as described, is not a dream but clear soul of pure perception.

46|Ø

अद्य.अपूर्व-अभिधम् स्वप्ने यथा पश्यति न अन्यथा ।

adya.apUrva-abhidham svapne yathA pazyati na_ anyathA |

अग्र-दृष्टम् तथा .एव .अर्थम् चेतनम् चित् प्रपश्यति ॥46||

agra-dRSTam tathA_ eva_ artham cetanam cit_ prapazyati ||46||

adya.apUrva-abhidham svapne yathA –

as what has not been identified before.now, in dream

pazyati na anyathA –

it sees not otherwise

agra-dRSTam

tathA eva artham

cetanam cit_ prapazyati –

~vlm.46. As the living soul sees in its dream the objects that it has seen before, so the intellectual part of the soul sees also many things, which were unknown to it.

अद्यापूरवाभिधं स्वप्ने यथा पश्यति नान्यथा ।

अग्रदृष्टं तथैवार्थं चेतनं चित्प्रपश्यति ।। ४६

VA - as conscious jiva, because of being consciousnee, and not by any

other way, sees past and something unseen in its dream,

so also it sees future also.

AS:Typo: पूरवा -> पूर्वा
He (the enlightened soul) presently sees new things as in a dream (but) as they are (नान्यथा), and also his cit sees in the future alive with perception.
In other words, his experiences change in unexplained ways, due to the association with cit.

47|Ø

प्राक्तनी वासना-आद्य् अपि पौरुषेण.अवजीयते ।

prAktanI vAsanA-Adi_ api pauruSeNa_ avajIyate |

ह्य:कु.कर्म.अद्य यत्नेन प्रयाति हि सु.कर्मताम् ॥४७॥

hya:-ku.karma_ adya yatnena prayAti hi su.karmatAm ||47||

prAktanI vAsanA-Adi - prior vAsanA.matrix =

api - tho =

pauruSeNa_ avajIyate – by personal effort is overcome =

hya:-ku.karma_ adya yatnena - yesterday's bad karma now with effort =

prayAti hi su.karmatAm - becomes a good karmic state =

#avajIyate

#hya: - yesterday; hesternal ("hyastara").

~sv.47 Even as an error of yesterday can be rectified and turned into a good action by self-effort today, the habits of the past can be overcome by appropriate self-effort.

~vlm.47. Subdue your former desires and propensities, by your manly efforts at present; and exert your utmost to change your habitual misconduct to your good behaviour for the future.

48|Ø

मोक्षाद् ऋते न शाम्यन्ति जीवताम् चक्षुर्.आदय: ।

mokSAt_ Rte na zAmyanti jIvatAm cakSur.Adaya: |

उन्मज्जन्ति निमज्जन्ति केवलम् देश-कालत: ॥४८॥

unmajjanti nimajjanti kevalam deza-kAlata: ||48||

mokSAt_ Rte na zAmyanti jIvatAm cakSur.Adaya: |

unmajjanti nimajjanti kevalam deza-kAlata: ||48||

outside.of Freedom

Freedom: न शाम्यन्ति

there is no quieting of the 5.senses of the Living.jIvas

they sink / they surface

जीवताम् चक्षुर्-आदयः the state of Living and the Sight and other (senses) उन्मज्जन्ति निमज्जन्ति emerge and immerse केवलम् देश-कालतः entirely according-with Place and Time. -48-

~sv.48 However, the notion of jiva-hood and of the existence and functioning of the eyes, etc., cannot be abolished except by the attainment of liberation.

~vlm.48. You can never subdue your senses, nor prevent your transmigrations, without gaining your liberation; but must continue to rise and plunge in the stream of life forever more and in all places.

* मोक्षात् ऋते outside.of Freedom Freedom: न शाम्यन्ति जीवताम् चक्षुर्-आदयः the state of Living and the Sight and other (senses) उन्मज्जन्ति निमज्जन्ति emerge and immerse केवलम् देश-कालतः entirely according-with Place and Time. -48-

49|o/

चित: स्व.कलनात् तस्य देहो ऽग्र इव तिष्ठति ।

पञ्चात्माभावितो_ असत्यो महायक्ष: शिशोर् इव ॥४९॥

cita: sva.kalanAt_ tasya deho_ agra iva tiSThati |

paJcAtmAbhAvito_ asatyo mahAyakSa: zizo:_ iva ||49||

cita: sva.kalanAt - from the self-impulse of Chit —

tasya deho agre iva tiSThati - of that the body abides as.if before you — "like a shark" VLm —

paJcAtmA-bhAvito_ asatyo - experiencing its unreal/unSuch fivefold Indriya organs —

mahA-yakSa: zizor iva - like the Great Yaksha Demon of a child —

#paJcAtmA —¶jd - <tatrAnusamdhi: paJcAtmA paJca karmendriyANy ...> Abhivanagupta — the Self embodied in the five internal organs of action, the Karmendriyas. `y6051.049 —

~AB. … deha-AkAra-kalanA vAsanA tiSThaty eva | sva.kalanA eva etasya jIvasya paJcAtmA deho_ agre tiSThati iva | … || •• tatra anusamdhi: paJcAtmA paJca karmendriyANi ..., Abhivanagupta.

~vlm.49. The imagination of your mind, causes the body to grasp your soul as a shark, and the desire of your soul is as a ghost, that lays hold on children in the dark.

~sv.49-53 Till then, they become alternately latent and patent.

50|o/

मनो बुद्धिर् अहंकारस् तथा तन्मात्र-पञ्चकम् ।

इति पुर्यष्टकम् प्रोक्तम् देहो ऽसाव्_ आतिवाहिक: ॥५०॥

mano buddhi:_ ahaMkAra:_ tathA tanmAtra-paJcakam |

iti puryaSTakam proktam deho_ asAu_ AtivAhika: ||50||

manas - Manas Mind —

buddhi-: - Buddhi Intellect —

ahaMkAra-: - ''I''-formation - AhamkAra Ego-sense —

tathA tanmAtra-paJcakam - likewise the Tan-mAtra Pentad —

iti puryaSTaka-m prokta-m - so they call it pury.aSTaka, the City of the Octad —

deho asau AtivAhika-: - the body is this AtivAhika —

Mind, Intellect, and Ego-sense,

and the five Elements: these are

the eight gates of Puri-ashtaka City

~vwv.518. Mind, intellect, ego and the five subtle elements (corresponding to sound-potential, touch-potential, form-potential, taste-potential and smell-potential) are called the eight-fold city. That body is subtle (capable of going to distant places without difficulty).

~vlm.50. It is the mind, the understanding and egoism, joined with the five elements or tanmátras, that form the puryastaka or ativáhika body, composed of the octuple subtile properties.

~sv.49-53 Till then, they become alternately latent and patent.

51|o/

अमूर्त एव चित्त.आत्मा खत्वम् अस्य अति.पीनता ।

amUrta eva citta.AtmA khatvam asya_ ati.pInatA |

वातता_ अस्य महा.गुल्मो देहता अस्य सुमेरुता ॥५१॥

vAtatA_ asya mahA.gulmo dehatA asya sumerutA ||51||

अमूर्तः एव - Bodiless only चित्त-आत्मा - is the affective Chitta-Self खत्वम् अस्य - its spaceness अति-पीनता - ever-swelling वात-ता अस्य - its air-ness महा-गुल्मो - a spreading gale - not a "thicket" देह-ता अस्य - its body-ness सुमेरु-ता - Mount-Meru.ness

~vlm.51. The bodiless or intellectual soul, is finer than the vacuous air; the air is its great arbor, and the body is as its mountain. (i. e. It is more subtile than the empty air and sky).

~sv.49-53 Till then, they become alternately latent and patent.

52|o/

विरजस् त्व् अक्रमेण_ एव निरवस्थस् तु मुक्ति-भाक् ।

सुषुप्तता-एक-अवस्थास्य जडा: क्रोडी.कृता यया ॥५२॥

viraja:_ tu_ akrameNa_ eva niravastha:_ tu mukti-bhAk | suSuptatA-eka-avasthAsya jaDA: kroDI.kRtA yayA ||52||

viraja:_ tu_ akrameNa_ eva - x =

niravastha:_ tu mukti-bhAk - x +

suSuptatA-eka-avasthAsya - x =

jaDA: kroDI.kRtA yayA - x.

vlm.52. One devoid of his passions and affections, and exempt from all the conditions of life, is entitled to his liberation; he remains in a state of profound sleep (hypnotism), wherein the gross objects and desires of life, lie embosomed and buried for ever.

~sv.49-53 Till then, they become alternately latent and patent.

53|Ø

स्वप्न-नाम्नी तथा .अवस्था देह-प्रत्यय-शालिनी ।

svapna-nAmnI tathA_ avasthA deha-pratyaya-zAlinI |

आमोक्षम् भ्रमति.इह.अयम् इति स्थावर-जङ्गमै: ॥५३॥

A=mokSam bhramati_ iha_ ayam iti sthAvara-jaGgamai: ||53||

svapna-nAmnI tathA_ avasthA – called "Dream" thus the condition =

deha-pratyaya-zAlinI - x =

AmokSam bhramati_ iha_ ayam - x =

iti sthAvara-jaGgamai: - so with everything unmoving or moving.

~vlm.53. The state of dreaming is one, in which the dreamer is conscious of his body and self-existence; and has to rove about or remain fixed in some place, until his attainment of final liberation. Such is the state of living beings and vegetables; (both of which are conscious of their lives).

~sv.49-53 Till then, they become alternately latent and patent.

54|o/

कदा.चिद्.द् हि सुषुप्त.स्थ: कदा.चित् स्वप्न.वत् स्थित: ।

आतिवाहिक-देहो ऽयम् सर्वस्य एव .अवतिष्ठते ॥५४॥

kadA.cid.t_ hi suSupta.stha: kadA.cit_ svapna.vat_ sthita: |

AtivAhika-deho_ ayam sarvasya_ eva_ avatiSThate ||54||

kadA.cid-t_ hi suSupta.stha: - For somewhen set in Sleep, -

kadA.cit_ svapna.vat_ sthita: - somewhen in a Dreamlike statre -

AtivAhika-deha:_ ayam - this #AtivAhika Trafveler -

sarvasya_ eva_ avatiSThate - x -54- -

~vlm.54. Some times the sleeping and often the dreaming person, have both to bear and carry with them their ativáhika or moveable bodies, until they obtain their final emancipation from life.

~sv.54-56 A notion entertained by consciousness appears as the body. It has a corresponding subtle body (AtivAhika, which is also known as puryastaka) composed of mind, intellect, egosense and the five elements. The self is formless, but the puryastaka roams in this creation in sentient and insentient bodies until it purifies itself, lives as if in deep sleep and attains liberation. The subtle body exists all the time, during dreams and during sleep. It continues to exist in insentient 'bodies' (like inanimate objects) as if it were in deep sleep. All these are also experienced in this (human) body.

55|o/

यदा सुषुप्त-भाव=स्थो भावि-दुः.स्वप्न-वेधित: ।

yadA suSupta-bhAva=stho_ bhAvi-du:.svapna-vedhita: |

तदा काल-अनल-समस् तिष्ठत्य् अनुदित-आकृति: ॥५५॥

tadA kAla-anala-samas tiSThati_ anudita-AkRti: ||55||

yadA suSupta-bhAva=stha: when set in the Sleep.state

bhAvi-du:svapna-vedhita: - when the state is shaken by a nightmare +

tadA – then

kAla-anala-sama: - x =

tiSThati - remains =

anudita-AkRti: - an unarisen embodiment.

~vlm.55. When the sleeping soul does not rise of itself (by its intellectual knowledge), but is raised from the torpor of its sleep by some ominous dream, it then wakes to the fire of a conflagration from its misery only. (Here waking to a conflagration is opposed to the waking to a seas of woes of Dr. Young. The gloss says, that it is a structure on the unintelligent waking of the Nyáyikás).

VA - as deep sleep-like state becomes trembling in bad dream,

then in itself it perceives fire of the end of the world, not created

and non-existent.

AS: When he, during sleep, becomes pierced by bad dreams of the future, he stays bright like the eternal fire (कालानल) which has not taken shape.
AB commentary says that this is against the doctrine of नैय्यायिकाः which prohibits inner knowledge during sleep.

56|o/

स्थावराद्यास्व्_ अवस्थासु कल्प-वृक्ष-दशासु च ।

भवत्य् एव सुषुप्त.स्थो घन-मोह-शिल-घन: ॥५६॥

sthAvarAdyAsu_ avasthAsu kalpa-vRkSa-dazAsu ca |

bhavati_ eva suSupta.stho ghana-moha-zila-ghana: ||56||

sthAvara-AdyAsu avasthAsu -

kalpa-vRkSa-dazAsu ca - and among dozens of Doomsday Trees

bhavati eva suSupta.stha: - it becomes set only in dream

ghana-moha=zila-ghana: - dense-delusion=stone-dense. -56- -

~vlm.56. The state of the unmoving minerals, including even that of the fixed arbor of the Kalpa tree, (that is in its torpid hypnotism of susupti), exhibits no sign of intelligence except gross dullness.

57|o/

सुषुप्तता_ अस्य जडता स्वप्न-उत्था_ इयम् हि संसृति: ।

य: प्रबोधो_ अस्य सा मुक्तिस् तज्_ जाग्रद् या तु तुर्यता ॥57||

suSuptatA_ asya jaDatA svapna-utthA_ iyam hi samsRti: |

ya: prabodho_ asya sA mukti:_ taj_ jAgrat_ yA tu turyatA ||57||

suSuptatA asya jaDatA - Its Sleep-state is inert

svapna-utthA iyam hi samsRti: - but in dream this creation is arisen.

ya: prabodha: asya sA mukti: - For one who is aware of this, there is Freedom,

taj-jAgrat yA tu turyatA - that which, tho waking, is the Fourth State.

~vlm.57. The dull sleep of susupta being dispelled by some dream, leads the waker to the miseries of life in this world; but he that awakes from his trance with full intelligence, finds the perfect felicity of the fourth (turya) states open fully to his view.

~sv.57-59 Its deep sleep is inert and insentient, its dream-state is the experience of this creation, its waking state is truly the transcendental (turiya) consciousness; and the realisation of the truth is liberation.

58|o/

जीव-प्रबोधान् मुक्तिर् हि प्रबोधात् परमात्मताम् ।

सो_ अभ्येति क्षालितमलम् ताम्रम् कनकताम् इव ॥५८॥

jIva-prabodhAn_ mukti:_ hi prabodhAt_ paramAtmatAm |

so_ abhyeti kSAlitamalam tAmram kanakatAm iva ||58||

jIva-prabodhAn_ mukti:_ hi prabodhAt_ paramAtmatAm |

so_ abhyeti kSAlitamalam tAmram kanakatAm iva ||58||

jIva-prabodhAn muktir hi -

prabodhAt paramAtmatAm

sa: abhyeti kSAlitamalam -

tAmram kanakatAm iva

~vlm.58. The living soul finds liberation by means of its intelligence, and it is by this means that it gets its spirituality also; just as copper being cleansed of its rust by some acid, assumes the brightness of pure gold.

59|o/

जीव-प्रबोधात् मुक्ति:_ या सा च_ इह द्वि.विधा_ उच्यते ।

एका "जीवन्.मुक्तता"_ इति द्वितीया "देह.मुक्तता" ॥५९॥

jIva-prabodhAt_ mukti:_ yA sA ca_ iha dvi.vidhA_ ucyate |

ekA "jIvan.muktatA"_ iti dvitIyA "deha.muktatA" ||59||

jIva-prabodhAt_ mukti:_ yA sA ca_ iha dvi.vidhA_ ucyate |

ekA "jIvan.muktatA"_ iti dvitIyA "deha.muktatA" ||59||

जीव-प्रबोधात् मुक्तिः या That which is the condition of Freedom after awakening/realization of the living *jIva सा च_ इह and which is here in this world

द्वि.विधा_ उच्यते is said to be two.fold: एका "जीवन्.मुक्तता" इति the one is the state of "Living Freedom" द्वितीया "देह.मुक्तता" the second is Freedom (from) the Body. -59-

~vlm.59. The liberation that the living soul has by means of its intelligence, is again of two kinds, namely;--the one is termed emancipation from life or jivan mukta, and the other is known as the release from the burden of the body or deha mukta.

60|Ø

जीवन्.मुक्तिर् हि तुर्यत्वम् तुर्य.आतीतम् पदम् तत: ।

jIvan.mukti:_ hi turyatvam turya.AtItam padam tata: |

बोधो जीव: प्रबोधो ऽयम् स च बुद्धि-प्रयत्नत: ॥६०॥

bodho_ jIva: prabodho_ ayam sa ca buddhi-prayatnata: ||60||

jIvan-muktir hi turyatvam – for Living.Free is the Fourth Condition =

turya-atItam padam tata:

bodha: jIva: prabodha: ayam -

sa ca buddhi-prayatnata:

~vlm.60. Emancipation from life means the attainment of the fourth state of perfection, and intelligence signifies the enlightenment of the soul, and this obtainable by cultivation of the understanding.

~sv.60-64 The state of liberation-while-living is itself the turiya consciousness. Beyond that is Brahman which is turiya-atita (beyond turiya).

61|Ø

ज्ञात-प्रमाणो जीवो ऽन्तर् यो जानाति.इह तन्.मय: ।

jJAta-pramANo_ jIvo_ anta:_ yo_ jAnAti_ iha tat_maya: |

पश्यति.इमम् भयम् च.एव सु.दीर्घ-स्वप्न-विभ्रमम् ॥६१॥

pazyati_ imam bhayam ca_ eva su.dIrgha-svapna-vibhramam ||61||

jJAta-pramANa: jIva-antar - x =

yo jAnAti iha tan-maya: - what Knows here is a That.mode =

pazyati imam bhayam caiva - x =

su-dIrgha-svapna-vibhramam - x.

~vlm.61. The soul that is acquainted with sástra, and knows the supreme spirit in itself, becomes full of the Deity; but the unintelligent soul sees only horrors rising before it, like spectres of his troublesome dreams.

~sv.60-64 The state of liberation-while-living is itself the turiya consciousness. Beyond that is Brahman which is turiya-atita (beyond turiya).

62|Ø

मिथ्या. उदित: स्व.हृदये स्वस्थ एव शिली.कृते ।

mithyA_ udita: sva.hRdaye svastha* eva zilI.kRte |

जीवानाम् अन्तरे त्व् .अन्यन् न किम्.चिच् चित्-कलाम् विना ॥६२॥

jIvAnAm antare tu_ anyat_ na kim.cit_ cit-kalAm vinA ||62||

mithyA_ udita: sva.hRdaye – when falsely arisen in Ur Heart =

svasthe eva zilI.kRte - x =

jIvAnAm antare tu_ anyan – but among the Living.jIvas another =

na kim.cit_ cit-kalAm vinA – x.

~vlm.62. The horrors rising in the heart of man, serve only to disturb the rest of the breast; or else there is nothing in the heart of man, except a particle of the Divine Intellect.

~sv.60-64 The state of liberation-while-living is itself the turiya consciousness. Beyond that is Brahman which is turiya-atita (beyond turiya).

63|o/

ताम् एव अन्यतया पश्यन् मुधा एव परिशोचति ।

जीव-अणोर् अन्तरे त्व् अन्यन् न किम्.चित् परमाद् ऋते ॥63||

ताम् एव अन्यतया पश्यन् मुधा एव परिशोचति ।

tAm eva anyatayA pazyan_ mudhA eva parizocati |

जीव-अणोर् अन्तरे त्व् अन्यन् न किम्.चित् परमाद् ऋते ॥63||

jIva-aNo:_ antare tu_ anyan_ na kim.cit_ paramAt_ Rte ||63||

tAm eva anyatayA pazyan - seeing it only as otherness

mudhA eva parizocati - quite falsely he comes to grief;

jIva-aNo:_ antare tu - but within the Jîva-atom

anyan_ na kim.cit_ paramAt_ Rte - there is not anything at-all different from the Absolute.

~vlm.63. Men are verily subjected to misery, by looking at the Deity in any other light, than the Divine light which shines in the soul of man, and beside which there is no other light in it.

~sv.60-64 The state of liberation-while-living is itself the turiya consciousness. Beyond that is Brahman which is turiya-atita (beyond turiya).

64|Ø

यत्र तत्र जगद्दृष्टमहो मायाविजृम्भितम् ।

yatra tatra jagat_ dRSTam aho mAyA-vijRmbhitam |

स्थाल्य् अन्त: क्वथद् अम्बूनाम् यथा नाना भ्रम.उदय: ॥६४॥

sthAli-anta: kvathat_ ambUnAm yathA nAnA bhrama-udaya: ||64||

yatra tatra jagat_ dRSTam – where there the world is perceived =

aho x

mAyA-vijRmbhitam - x +

sthAli-anta: kvathat ambUnAm - x =

yathA nAnA bhrama-udaya: - x.

~vlm.64. Look at the world whenever you will, and you will find it full of illusion everywhere; as you find nothing in a pot full of foul water except the sediments of dirt.

~sv.60-64 The state of liberation-while-living is itself the turiya consciousness. Beyond that is Brahman which is turiya-atita (beyond turiya).

65|Ø

जीव-अणूनाम् तथा .एव .अन्तर् मिथ्या-संसरण-उदय: ।

jIva-aNUnAm tathA_ eva_ anta:_ mithyA-samsaraNa-udaya: |

बन्धो अस्य वासना-बन्धो मोक्ष: स्याद् वासना-आलय: ॥६५॥

bandho_ asya vAsanA-bandho mokSa: syAt_ vAsanA-Alaya: ||65||

jIva-aNUnAm tathA_ eva_ antar – within the jIva.Atoms =

mithyA-samsaraNa-udaya: - x +

bandho_ asya vAsanA-bandha: - x =

mokSa: syAt_ vAsanA-Alaya: - x.

~vlm.65. In the same manner you see the atoms of human souls, full with the vanities of this world; it is by the fetters of its worldly desires, and gets its release by the breaking off those bonds of its desire.

~sv.65-67 In every atom of existence there is naught else than the supreme being; wherever the world is seen, that is but an illusory world-appearance. This illusion, and therefore bondage, is sustained by psychological conditioning. Such conditioning is bondage and its abandonment is freedom.

66|o/

वासनान्तो ऽस्य सौषुप्ती स्वप्ने विस्फुरति स्थिति: ।

घन-वासन-मोहो ऽयम् जीव: स्थावरता.आदि-भाक् ॥६६॥

वासनान्तो ऽस्य सौषुप्ती स्वप्ने विस्फुरति स्थिति: ।

vAsanAnto_ asya sauSuptI svapne visphurati sthiti: |

घन-वासन-मोहो ऽयम् जीव: स्थावरता.आदि-भाक् ॥६६॥

ghana-vAsana-moho_ ayam jIva: sthAvaratA.Adi-bhAk ||66||

vAsanAnto_ asya sauSuptI - x =

svapne visphurati sthiti: - x +

ghana-vAsana-moho_ ayam - x =

jIva: sthAvaratA.Adi-bhAk - x.

~vlm.66. The soul sleeps under the spell of its desires, and sees those objects in its dream, it wakes after their dispersion to the state of turya-felicity. The spell of gross desire, extends over all animate as well as in-animate creation.

67|Ø

मध्य.स्थ-वासनस् तिर्यक्_ पुरुषस् तनु-वासन: ।

madhya.stha-vAsana:_ tiryak_ puruSa:_ tanu-vAsana: |

यदा.aन्तर्-जीवितेन अन्तो बहिर् जाता घट-आदय: ॥६७॥

yadA .antar-jIvitena_ anto_ bahi:_ jAtA ghaTa-Adaya: ||67||

madhya.stha-vAsana:_ tiryak - x =

puruSa:_ tanu-vAsana: - personal body vAsanA.matrix =

yadA - when =

antar-jIvitena_ anto_ - x =

bahi:_ jAtA ghaTa-Adaya: - x =

~vlm.67. The desire of superior beings is of a pure nature, and that of intermediate natures is of less pure form. The desires of inferior beings are of a gross nature, and there are others without them as the pots and blocks.

68|o/

जीव-ऐक्याद् उभयो: सत्ताम् ग्राह्य-ग्राहकयोस् तदा ।

आत्म-अनात्म-समालीढो बहिर् अन्तर् यदा चिता ॥६८॥

jIva-aikyAt_ ubhayo: sattAm grAhya-grAhakayo:_ tadA |

Atma-anAtma-samAlIDho bahi:_ anta:_ yadA citA ||68||

jIva-aikyAt_ ubhayo: sattAm grAhya-grAhakayo:_ tadA |

Atma-anAtma-samAlIDho bahi:_ anta:_ yadA citA ||68||

~vlm.68. The living soul (passing through the doors of bodily organs) becomes united with the outward object, when the one becomes the percipient and the other the object of its percipience; and then the entity of both of these, namely of the inward soul and the outward object being pervaded by the all pervasive Intellect of god, they both become one and the same with the common receptacle of all. (i.e. All things blend in the Divine unity).

~sv.68-71 Dense and heavy conditioning is existence as inert objects, middling conditioning as animals and thin conditioning as humans. But enough of perception of division: the whole universe is but the manifestation of the energy of infinite consciousness.

यदान्तर्जीवितेनान्तो बहिर्जाता घटादयः ।। ६७

जीवैक्यादुभयोः सत्ता ग्राह्यग्राहकयोस्तदा ।

[ आत्मानात्मसमालीढो बहिरन्तर्यदा चिता ।। ६८ ]

VA- When inside of a living being arises perception of pots etc as

being outside,

then, because limited consciousness being the same, both perceived

object and perceiving subject appear to be real.

AS:
The line of 67 stands by itself.
When the inner living (sleeping state impervious to the body awareness )ends (i.e. one wakes up), then outside objects - like pots arise (i.e. the world takes shape).
It continues to describe the events in the waking state:
When Jiva is thus combined with AtmA (outer and inner soul) their respective existence is is formed as "to be perceived" (ग्राह्य) and "to perceive" (ग्राहक).

69|o/
आत्मानात्मसमालीढो बहिरन्तर्यदा चिता ।। ६८

तदा ग्राह्यग्रहणधीर्मृगतृष्णेव सोदया ।

[ नेह संत्यज्यते किंचिन्नेह किंचिन्न गृह्यते ।। ६९ ]

VA - When both self and non-self are tasted by the Cit inside and outside,

then object,senses and intellect are seen as mirage.

AS: Only the last two lines combine here.
Then the idea of perceiving outside and its perception arises like a mirage.

The second line now starts new:
In reality, nothing is discarded and nothing grabbed.
...
तदा ग्राह्य-ग्रहण-धीर् मृग-तृष्णा_ इव सोदया ।

न इह संत्यज्यते किम्.चिन् न इह किम्.चिन् न गृह्यते ॥६९॥

tadA grAhya-grahaNa-dhI:_ mRga-tRSNA_ iva sodayA |

na_ iha samtyajyate kim.cin_ na_ iha kim.cin_ na gRhyate ||69||

tadA grAhya-grahaNa-dhI:_ mRga-tRSNA_ iva sodayA |

na_ iha samtyajyate kim.cin_ na_ iha kim.cin_ na gRhyate ||69||

आत्मानात्मसमालीढो बहिरन्तर्यदा चिता ।। ६८

तदा ग्राह्यग्रहणधीर्मृगतृष्णेव सोदया ।

[ नेह संत्यज्यते किंचिन्नेह किंचिन्न गृह्यते ।। ६९ ]

VA - When both self and non-self are tasted by the Cit inside and outside,

then object,senses and intellect are seen as mirage.

AS: Only the last two lines combine here.
Then the idea of perceiving outside and its perception arises like a mirage.

The second line now starts new:
In reality, nothing is discarded and nothing grabbed.
...
~vlm.69. Hence the belief of the receiver, received and reception, are as false as the water in the mirage; and there is nothing that we can shun or layhold upon as desirable or disgusting, when they are all the same in the sight of god.

70|o/

बाह्य-अन्तर-कल-आकारश् चिद्-आत्म_ एक: प्रकाशते ।

bAhya-antara-kala-AkAra:_ cid-Atma_ eka: prakAzate |

त्रि-जगच्-चिच्.चमत्कारस् त्व् अलम् भेद-विकल्पनै: ।

tri-jagac-cic.camatkAra:_ tu_ alam bheda-vikalpanai: |

शोभिता: स्मश् चिति चिरात् स-बाह्य-अन्तर् न विद्यते ॥७०॥

zobhitA: sma:_ citi cirAt_ sa-bAhya-anta:_ na vidyate ||70||

bAhya-antara-kala-AkAra:_ cid-Atma_ eka: prakAzate - x +

tri-jagac-cic.camatkAra:_ tu_ alam bheda-vikalpanai: - x +

zobhitA: sma:_ citi cirAt_ sa-bAhya-anta:_ na vidyate - x.

~vlm.70. All things whether internal or external, are manifested to us as parts of the one universal and intellectual soul; and all the worlds being but manifestations of the Divine Intellect, it is in vain to attribute any difference to them. All of us are displayed in the Intellect, which contains the inner and outer worlds for ever.

71|Ø

अब्धिर् यथा जलम् अपास्त-समस्त-भेद:

abdhi:_ yathA jalam apAsta-samasta-bheda:

खाद् अच्छम् एव सकलम् द्रवम् एक-शुद्धम् ।

khAt_ accham eva sakalam dravam eka-zuddham |

सर्वम् तथा .इदम् अपहस्तित-भेद-जाताम्

sarvam tathA_ idam apahastita-bheda-jAtAm

आद्यम् परम् पदम् अनामयम् एव बुद्धम् ॥७१॥

Adyam param padam anAmayam eva buddham ||71||

abdhi: yathA – like the sea =

jalam x

apAsta-samasta-bheda: - x =

khAt accham eva - x =

sakalam dravam eka-zuddham - x =

sarvam tathA_ idam apahastita-bheda-jAtAm - x =

Adyam param padam x

anAmayam eva buddham - x.

~vlm.71. As the ocean is an even expanse of water, after the subsidence of all its various waves and billows, and shows itself as clear as sky with its pure watery expanse to view; so the whole universe appears as the reflexion of one glorious and ever lasting

Deity, after we lose sight of the diversities that are presented to our superficial view.

#apAsta-samasta

#apahastita

oॐm

DAILY READINGS mn 18September

fm6052 2.sp18..19 arjuna - COUNCIL OF THE GODS .z39

https://www.dropbox.com/s/ntsk69sco9krbeo/fm6052%202.sp18-19%20COUNCIL%20OF%20THE%20GODS%20.z39.docx?dl=0

fm7148 3.sp18 Dreaming and Waking .z33

https://www.dropbox.com/s/gtusjiboust3zou/fm7148%203.sp18%20Dreaming%20and%20Waking%20.z33.docx?dl=0

fm3097 1.sp18 THREE SPACES .z27

https://www.dropbox.com/s/1ij0zw13kz1o4mu/fm3097%201.sp18%20THREE%20SPACES%20.z27.docx?dl=0

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

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fm6051 2.sp15..17 On BODIES and IGNORANCE .z71.docx

Jiva Das

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Sep 17, 2021, 1:54:25 PM9/17/21

to yoga vasishtha

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
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FM6051 ON BODIES AND IGNORANCE 2.SP15.17 .z71

https://www.dropbox.com/s/680bbz0zi7bu4g6/fm6051%202.sp15..17%20On%20BODIES%20and%20IGNORANCE%20.z71.docx?dl=0

*O*ॐm

FM.6.51

*On BODIES and IGNORANCE*

*VASISHTHA said—*

न पुनर् भवतः पूर्वम् सम्पन्नाश् चक्षुर्.आदयः ।

na punar bhavata: pUrvam sampannA: cakSur.Adaya: |

यथा कमल.जस्य एतत् सर्वम् एव त्वया श्रुतम् ॥६।५१।१॥

yathA kamala.jasya etat sarvam eva tvayA zrutam ||6|51|1||

*.*

*not* *again* bhavata: *by Your.Grace* pUrvam*.formerly* sampanna
*.accomplished*.A: cakSus*.eye\witness**.*Adi.*&c.s*.aya: yathA*.so/in.this.way
of the *kamalaja*.lotusborn* jasya etat.*this*

sarvam.*entire/wholly* eva*.indeed\only*/*very* tvayA*.by/with.you*
zruta*.heard/listened.to/instructed
<http://listened.to/instructed>*.m

*. *

*vlm. rAma, you have heard me relate unto you

that, even the lotus.born brahmA

who was born long before you

had been without his organs of sense at first

.

*AB. … api arthe punar.zabda: | kamalasya iva bhavata: .api sRSTe: pUrvam
an.Adyantam iti Adi.varNita.brahma.svabhave sthitasya … ||6|51|

* na.*not* punar.*again* bhavata: *by Your.Grace* pUrvam*.formerly* sampanna
*.accomplished*.A: cakSus*.eye\witness.*Adi.*&c.s*.aya: yathA*.so/in.this.way
of the *kamalaja*.lotusborn *jasya etat.*this* sarvam.*entire/wholly* eva
*.indeed\only*/*very* tvayA*.by/with.you* zruta*.heard/listened.to/instructed
<http://listened.to/instructed>*.m

ब्रह्म.पुरि.अष्टकस्य आदौ अर्थ.सम्वित् यथा उदिता ।

brahma.puri.aSTakasya Adau artha.samvit yathA uditA |

पुर्यष्टकस्य सर्वस्य तथा एव उदेति सर्वदा ॥६।५१।२॥

puryaSTakasya sarvasya tathA eva udeti sarvadA ||6|51|2||

.

brahma.puri.aSTakasya Adau artha.samvit yathA uditA puryaSTakasya sarvasya

tathA eva udeti sarvadA

*. *

*there are Eight Gates to the City of brahmA the Immense *

*. *

*in the Beginning,*

*as it has arisen*

*thru the City's Eight Gates,*

*for the sake of the Awareness of everyone,*

*in that way it always arises*

*.*

* ॐ .> the brahman.Immensity .> brahmA the Immense, the Creative Deity .>

"brahma" or "brahmic" implies either apart or both together.

*vwv.344. As the perception of objects arose at the beginning for the

eightfold city (consisting of the five subtle elements of sound, touch,

form, taste and smell, mind, intellect and ego) of brahmA, the Creator.god,

so does it arise at all time for the eightfold city of every individual.

*AB. … vyavahArtavya artha.samvid.uditA tathA sarvasya …

*vlm.2. As Brahmá.the collective agents of creation were endued only with
his Consciousness.Samvid for the performance of all his functions; so are
all individual personalities endowed with their self..consciousness only,

for the discharge of all their necessary duties.

विद्धि पुर्यष्टकम् जीवो यो गर्भस्थ इन्द्रिय~उदयः ।

viddhi puryaSTakam jIvo yo garbhastha indriya~udaya: |

यत् यथा भावयति आशु तत् तथा परिपश्यति ॥६।५१।३॥

yat yathA bhAvayati Azu tat tathA paripazyati ||6|51|3||

.

*know this Puri~aShTaka to be Octagon City*

*with eight gates*

*:*

*the living jIva's abode in the womb, in whom purposeful perceptions arise*

*:*

*what ze conceives at.once ze sees*

*.*

* "ze" I remind you is the fuzzy pronoun

read it "he" or "she" as.U.wish

.

viddhi puryaSTakam jIvo yo garbhastha indriya~udaya: yat yathA bhAvayati
Azu tat tathA paripazyati

*vwv.150/6.51.3b,4a. Whatever one imagines in whichever manner, he

perceives that quickly in that manner.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

conceives of while still in the womb, that it sees as existent.

**vlm.3. Know that as the living soul, dwelling in its body in the mother's

womb, comes to reflect on the actions of the senses, it finds their proper

organ supplied to its body immediately. *

इन्द्रियाणि इन्द्रिय~अर्थ~आख्यम् विद्धि संवेदनम् स्वकम् ।

indriyANi indriya.Artha.Akhyam viddhi saMvedanam svakam |

सम्पन्नम् च यथा तत् ते प्रोक्तम् आद्य.मनः=स्थितौ ॥६।५१।४॥

sampannam ca yathA tat te proktam Adya.mana:=sthitau ||6|51|4||

.

indriyANi* The Indriya Organs *

indriya.artha.Akhya.m

viddhi* know as *samvedanam *understanding, articulating *svakam *one's
own;*

sampannam *complete *ca yathA *and thus *

tat te* that they are **the declared/produced *

Adya.mana:.sthitau *situate **as in the original Mind.*

samvedana.*perception, consciousness; telling, announcing*

.

*Know the organs of sense and that called the object of sense *

*as one's own perception (by the mind). *

*vlm.4. Know the senses and the organs of sense to be the forms of

consciousness itself, and this I have fully explained to you in the case of
Brahma, who represents the collective body of all individual souls.

शुद्धा संवित् सम्भवन्ती संवेदनम् अनिन्दितम् ।

zuddhA saMvit sambhavantI saMvedanam aninditam |

ततो ऽहम्.वेदन~अनन्त.जीव.पुर्यष्टक~अन्विता ॥६।५१।५॥

tata: aham.vedana.Ananta.jIva.puryaSTaka.AnvitA ||6|51|5||

.

zuddhA saMvit sambhavantI saMvedanam aninditam tata:
aham.vedana.Ananta.jIva.puryaSTaka.AnvitA

*. *

they becoming pure Samvit Awareness

samvedanam aninditam blamelessly growing aware

tata: thus

aham.vedana.Ananta.jIva.puryaSTaka.AnvitA –

"I".knowing.unending.jiva.puryashtaka.provided –

*endowed with the unending "I".knowledge of the Living.jIva's pury.aSTaka. *

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

conceives of while still in the womb, that it sees as existent. Just as in
the macrocosm the cosmic elements evolve, even so in the microcosm the
senses corresponding to those elements evolve....

**vlm.5. At first there was the pure consciousness in its collective.form

in the Divine Intellect, and this afterwards came to be diffused in
millions of individual souls from its sense of egoism. At first was the
Divine soul "the I am all that I am" and afterwards became many as

expressed in the Vedic text "aham bahusyam" *

न तु एकत्वात् अनन्तत्वात् अवेद्यत्वात् अनामये ।

na tu ekatvAt anantatvAt avedyatvAt anAmaye |

अभावत्वात् अनेकत्वात् अशून्यत्वात् परा स्थिता ॥६।५१।६॥

abhAvatvAt anekatvAt azUnyatvAt parA sthitA ||6|51|6||

.

*jd.6 na tu *but it is not* =

ekatvAt *because of oneness = *

anantatvAt *because of endlessness = *

avedyatvAt *because of unknowableness* >vid =

anAmaye *– not given form =*

abhAvatvAt *becuz.uv its condition of not.becoming.so
<http://not.becoming.so> =*

anekatvAt *becuz.uv its condition of not being One =*

azUnyatvAt *becuz.uv its non.empty condition =*

parA sthitA *the perfect state... *

#anAmaya

*vlm.6. It is no stain to the pure universal, undivided and subjective

Divine spirit, to be divided into the infinity of individual and objective
souls; since the universal and subjective unity comprises in it the
innumerable objective individualities which it evolves of itself· (in its
self manifestation in the universe).

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

conceives of while still in the womb, that it sees as existent. Just as in
the macrocosm the cosmic elements evolve, even so in the microcosm the
senses corresponding to those elements evolve. Of course, they are not
actually created. These expressions and descriptions are used merely for
the sake of instruction. These ideas which are used in instruction are
dispelled by the enquiry which they initially promote and prompt.

चेत्य.आदि.बुद्ध्या तत् किम्चित् न मनस्ताम् च गच्छति ।

cetya.Adi.buddhyA tat kimcit na manastAm ca gacchati |

न च जीवत्वम् आयाति न च पूर्यष्टक~आत्मिका ॥६।५१।७॥

na ca jIvatvam AyAti na ca pUryaSTaka.AtmikA ||6|51|7||

.

cetya.Adi.buddhyA tat kimcin

na manas tAm ca gacchati

na ca jIvatvam AyAti

na ca pUryaSTakAtmikA

.

*AB. cetya.mantavya.Adi=gocara.buddhi.vRtty....

*vlm.7. The objectivity of God does not imply his becoming either the

thinking mind or the living soul; nor his assuming upon him the organic
body or any elemental form. (Because the Lord becomes the object of our
meditation and adoration in his spirit only).

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

न विद्या.आदि.विलासः अस्ति सः अस्ति न अस्ति इव यः सदा ।

na vidyA.Adi.vilAsa: asti sa: asti na asti iva ya: sadA |

परमात्मा इति कथितो मनः.षष्ठ~इन्द्रिय=अतिगः ॥६।५१।८॥

paramAtmA iti kathito mana:.SaSTha~indriya=atiga: ||6|51|8||

.

na vidyA.Adi.vilAsa: asti –

*it is not the play of knowing &c *

sa: asti *it is *

na asti iva ya: sadA –

*which is ever as.if it is not *

paramAtmA iti kathita:

*it is known.as <http://known.as> the ParamA.ÂtmA Supreme Self *

manas=SaSTh*a~i*ndriya=atiga:

*Mind=six.organs.transcending. *

*vlm.8. He does not become the Vidyá or Avidyá.the intelligible or
unintelligible, and is ever existent as appearing non.existent to the

ignorant; this is called the supreme soul, which is beyond the
comprehension of the mind and apprehension of the senses.

*sv.3.12 .. Of course, they are not actually created....

तस्मात् सम्पद्यते जीवः चित्~मूर्तिः मनन~आत्मकः ।

tasmAt sampadyate jIva: cit~mUrti: manana.Atmaka: |

भ्रमः केवलम् इति आद्य उपदेशाय गीयते ॥६।५१।९॥

bhrama: kevalam iti Adya upadezAya gIyate ||6|51|9||

.

tasmAt From That

sampadyate jIva: the Living Jiva befalls

cin.mUrti: as a form/embodiment of Chit Consciousness

manana.Atmaka: the mental element of self

bhrama: kevalam "It's all just delusion"

iti Adye upadezAya gIyate so in the beginning instruction is chanted.

*vlm.9. From Him rises the living soul as well as the thinking mind; which

are resembled for the instruction of mankind, as sparks emitted from fire.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

यतः कुतः चित् सम्पन्ने तु अविद्यामय* आमये ।

yata: kuta: cit sampanne tu avidyAmaya* Amaye |

उपदेश्य~उपदेशेन प्र.विलीने विचारणात् ॥६।५१।१०॥

upadezya~upadezena pra.vilIne vicAraNAt ||6|51|10||

.

*hence whyever *

sampanne tu –

*tho produced *

avidyA.maye Amaye

upadezya upadezena

pravilIne vicAraNAt *. *

#AmI

#Amaya

*vlm.10. From whatever source ignorance (Avidyá) may have sprung, you have

no need of inquiring into the cause thereof; but taking ignorance as a
malady, you should seek the remedy of reasoning for its removal.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

प्रशान्त.सकल~आकारम् ज्ञानम् तत्र अवशिष्यते ।

prazAnta.sakala.AkAram jJAnam tatra avaziSyate |

यत्र आकाशम् अपि स्थूलम् अणाउ इव महाचलः ॥६।५१।११॥

yatra AkAzam api sthUlam aNAu iva mahAcala: ||6|51|11||

.

prazAnta.sakala.AkAram *all formations having subsided *=

jJAnam tatra avaziSyate *jnAna*Wisdom there remains* =

yatra AkAzam api sthUlam

aNau iva mahAcala: *is like an Everest in an atom.*

*vlm.11. After all forms of things and the erroneous knowledge of

particulars, are removed from your mind; there remains that knowledge of
the unity, in which the whole firmament is lost, as a mountain is concealed
in an atom. (The infinity of Deity, envelopes all existence in it).

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

यत्र उद्यत् आचारम् अपि सत् अपि असत् इव स्थितम् ।

yatra udyat AcAram api sat api asat iva sthitam |

जगत्.जान् विषयान् त्यक्त्वा काये त्वम् तिष्ठ निर्मले ॥६।५१।१२॥

jagat.jAn viSayAn tyaktvA kAye tvam tiSTha nirmale ||6|51|12||

.

yatra udyat AcAram api

sat api asat iva sthitam *– tho real as.if unreal existing + *

jagat.jAn viSayAn tyaktvA – *hvg abandoned world.born sensuality = *

kAye tvam tiSTha nirmale *– in the body you should remain in the
immaculate. *

*vlm.12. That in which all the actions and commotions of the world, remain

still and motionless; if they were buried in dead silence and nihility; is
the surest rock of your rest and resort, after feeling from the bustle of
all worldly business.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

असत्~मयम् अविद्याया रूपम् एव तत् एव हि ।

asat.mayam avidyAyA rUpam eva tat eva hi |

यत् वीक्षिता सती नूनम् नश्यति एव न दृश्यते ॥६।५१।१३॥

yat vIkSitA satI nUnam nazyati eva na dRzyate ||6|51|13||

.

asan.mayam avidyAyA *the notSo made by ignorance* =

rUpam eva *is only a form. = *

tat eva hi *for it is only That = *

yad vIkSitA satI *which, being perceived = *

nUnam nazyati eva na dRzyate *duly disappears, and is not seen again. *

*vwv.13 That alone is indeed the nature of Nescience consisting of

unreality, on which account, while being observed, it certainly perishes
and is not seen at all.

*vlm.13. The unreal or negative idea of ignorance, has also a form, as

inane as it is nothing; look at her and she becomes a nullity, touch her
and she perishes and vanishes from sight. (Avidyá like Ignorantia is of the
feminine gender, and delusive

and fleeting as a female).

*sv.13 Even when you observe this ignorance very carefully and keenly you

do not see it: it vanishes.

आलोकितम् नाम कथम् अ.वस्तु किल लभ्यते ।

Alokitam nAma katham a.vastu kila labhyate |

प्रयत्नेन अपि सम्प्राप्तम् मृगतृष्ण~अम्बुकैः इव ॥६।५१।१४॥

prayatnena api* samp*rAptam mRgatRSNa.Ambukai: iva ||6|51|14||

.

Alokitam nAma katham

a.vastu kila labhyate

prayatnena api* samp*rAptam

mRgatRSNa.Ambukai: iva *. *

*sv.14 The unreal is rooted in unreality. We only talk of water in the

mirage. The water in the mirage, being unreal, has never been water at all.
In the light of truth, the reality of all things is revealed, and delusion
or illusory perception vanishes.

*vlm.14. Seek after her, and what can you find but her nothingness; and if

by your endeavour you can get anything of her, it is as the water in the
mirage (which kills by decoying the unwary traveller).

~*VA. indeed, how seen can be even unreal? Even obtained with efforts,

mirage water does not exist.

*var. *AS: a typo (even in the original). मृगतृष्णाम्बुकैरिव should be two
words मृगतृष्णाम्बु कैरिव.
~*AS: How can an unreal thing be acquired, even when observed? Who indeed

have obtained the water from the mirage even after effort?

असत् एव सत् एव असत् अज्ञानात् अस्य सत्यता ।

asat eva sat eva asat ajJAnAt asya satyatA |

ज्ञानात् यथा.स्थितम् वस्तु दृश्यते नश्यति भ्रमः ॥६।५१।१५॥

jJAnAt yathA.sthitam vastu dRzyate nazyati bhrama: ||6|51|15||

.

asat eva sat eva asat

ajJAnAt asya satyatA

jJAnAt yathA.sthitam vastu

dRzyate nazyati bhrama: *.*

*sv.15 The self is real. Jiva, puryastaka (the subtle body) and all the

rest of it are unreal, and the enquiry into their nature is no doubt
enquiry into their unreality! It is in order to instruct one in the real
nature of the unreality that such expressions as 'jiva', etc., are used.

*vlm.15. As it is ignorance alone that creates her reality, her unreality

appears as a reality, and destroys the seeming reality at once. (Avidyá or
Ignorance is the Goddess of the agnostic sáktas, who worship her, under the
name of Máya or Illusion also).

अविद्यया विचारः अयम् जीव.पुर्यष्टक~आदिका ।

avidyayA vicAra: ayam jIva.puryaSTaka.AdikA |

अपि अत्यन्तम् असत्यायाः कल्पनाकल्पित~आत्मनः ॥६।५१।१६॥

api atyantam asatyAyA: kalpanAkalpita.Atmana: ||6|51|16||

.

avidyayA *w ignorance = *

vicAr*a: *ayam *this Enquiry = *

jIva.puryaSTaka.AdikA

api atyantam asatyAyA:

kalpanAkalpita.Atmana: *. *

*vlm.16. Agno[stic]ism imputes false attributes to the nature of the Deity,

and it is the doctrine of the agnostics to misrepresent the universal
spirit, under the forms of the living soul and the perishable body. (from
their ignorance of the supreme).

*sv.16.18 This infinite consciousness has, as it were, assumed the nature

of the jiva, and oblivious of its true nature it experiences whatever it
thinks of as being.

तस्य आस्त* उपदेशाय सा इयम् जीव.आदि.कल्पना ।

tasya Asta* upadezAya sA iyam jIva.Adi.kalpanA |

कृता शास्त्रैः प्रबोधाय ताम् त्वम् एक.मनाः शृणु ॥६।५१।१७॥

kRtA zAstrai: prabodhAya tAm tvam eka.manA: zRNu ||6|51|17||

.

tasyAsta upadezAya

sA iyam jIva.Adi.kalpanA

kRtA zAstrai: prabodhAya

tAm tvam eka.manA: zRNu *. *

*vwv.1418/17b. (The principle of avidyA) has been created by the scriptures

for the sake of instruction.

*vlm.17. Now hear me attentively to tell you the sástras that they have

invented, in order to propagate their agnostic religion or belief in this
avidyá, by setting up the living soul and others in lieu of the supreme
spirit.

*sv.16.18 This infinite consciousness has, as it were, assumed the nature

of the jiva, and oblivious of its true nature it experiences whatever it
thinks of as being.

जीवत्वम् इव सम्प्राप्ता पुर्यष्टक.पद.स्थिता ।

jIvatvam iva samprAptA puryaSTaka.pada.sthitA |

कला कलङ्क.कलिता चितिः आबोधन~उन्मुखी ॥६।५१।१८॥

kalA kalaGka.kalitA citi: Abodhana~unmukhI ||6|51|18||

.

*jd.18 jIvatvam iva* samp*rAptA *– having reached the condition 0f a jIva =*

puryaSTaka.pada.sthitA *– situate in the Octal state =*

kalA kalaGka.kalitA

citi:

Abodhan*a~u*nmukhI *. *

*vlm.18. Being fond of representing the Divine Intellect in a visible form,

they have stained the pure spirit with many gross forms, such as the
elemental and organic body, which is enlivened by the vital spirit dwelling
in it.

*sv.16.18 This infinite consciousness has, as it were, assumed the nature

of the jiva, and oblivious of its true nature it experiences whatever it
thinks of as being.

यत् यथा भावयति आशु तत् तथा अनुभवति अलम् ।

yat yathA bhAvayati Azu tat tathA anubhavati alam |

सत्यः भवतु अ.सत्यः वा बालेन निशि यक्षकः ॥६।५१।१९॥

satya: bhavatu a.satya: vA bAlena nizi yakSaka: ||6|51|19||

.

yat – *what = *

yathA bhAvayati *as it is made.to.become = *

Azu tat tathA anubhavati alam *quickly that thus fully experiences it = *

satyo bhavatu a.satyo vA *whether So or not.So, real or unreal = *

bAlena nizi yakSaka: *(for a child in the night it's demonic) = *

*vlm.19. Whatever they think a thing to be, they believe in the* same*;

they make truth of an untruth, and its reverse likewise; as children make a
devil of a doll, and afterwards break it to nothing.

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

truly real, the jiva conceives of the five elements which it sees as
existing. These are nothing but notions of the jiva; however, the jiva sees
them as if they are outside it. It thinks that some are within and others
are outside of it. And so it experiences them.

पञ्च.तन्मात्र.कलनाम् सम्भावयति सत्तया ।

paJca.tanmAtra.kalanAm sambhAvayati sattayA |

तत्र आत्मनि तथा रन्ध्रान् प्रपश्यति तथा उदितान् ॥६।५१।२०॥

tatra Atmani tathA randhrAn prapazyati tathA uditAn ||6|51|20||

.

paJca.tanmAtra.kalanAm

sambhAvayati sattayA

tatra Atmani

tathA randhrAn

prapazyati

tathA~uditAn

.

*vlm.20. They take the frail body formed of the five elements as a reality,

and believe its holes of the organs as the seats of the sensuous soul.

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

एभ्य* एव समुत्पन्नम् बहिःस्थम् भूत.पञ्चकम् ।

ebhya* eva samutpannam bahi:stham bhUta.paJcakam |

पश्यन्ति अनन्यत् अन्याभम् शाखा.शतम् इव अङ्कुरः ॥६।५१।२१॥

pazyanti ananyat anyAbham zAkhA.zatam iva aGkura: ||6|51|21||

.

ebhya: eva* samu*tpannam

bahi:stham bhUta.paJcakam

pazyati ananyat anyAbham

zAkhA zatam iva aGkura:

*vlm.21. They employ these five fold organs in the perception of the

pentuple objects of the senses; which serve at best to represent their
objects in different light than what they are, as the germ of a seed
produces its leaves of various colours. (This means the false appearances
which are shown by the deceptive senses).

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

इदम् अन्तर् इदम् बाह्यम् इति निश्चयवान्* ततः ।

idam antar idam bAhyam iti nizcayavAn* tata: |

जीवो भावम् यथा आदत्ते तत् तथा द्रढयति अथ ॥६।५१।२२॥

jIvo bhAvam yathA Adatte tat tathA draDhayati atha ||6|51|22||

.

idam anta: idam bAhyam *"This is inside, this is outside,"* =

iti nizcayavAM: tata: *this being the conviction, then = *

jIva: bhAvam yathA Adatte *as the the Living*jIva bestows its
affection/feeling = *

tat tathA draDhayati atha *in that way it attaches/confirms itself. *

*vlm.22. They reckon some as the internal senses, as the faculties of the

mind and the feelings of the heart, and others as external, as the outward
organs of action and sensation; and place their belief in whatever their
souls and minds suggest to them

either as false or true.

*sv.19.26 ... It thinks that some are within and others are outside of it.

And so it experiences them.

#dRh, >dRMh *–*> #dRDha *–*> #dradhaya Nom. P. °यति *dRDhayati , to make

firm, fasten , tighten , strengthen Uttarar. ii , 27 ; confirm , assert L.
Sch. ; to stop , restrain , S3a1rn3g.

रश्मि.जालम् इव इन्दोः यत् आत्मनः प्रतिभासनम् ।

razmi.jAlam iva indo: yat Atmana: pratibhAsanam |

बाह्य.स्पर्शतया तेन तत् एव आशु उररी.कृतम् ॥६।५१।२३॥

bAhya.sparzatayA tena tat eva Azu urarI.kRtam ||6|51|23||

.

razmi.jAlam iva indo: *like the gathered rays of the moon in the water *=

yad Atmana: pratibhAsanam *what from the self is a projected image = *

bAhya.sparzatayA tena *thru a state of externalized contact with that = *

tad eva Azu *That too is quickly = *

urarI.kRtam *recognized – *urarI + ##kR – given assent, okayed* = *

*vlm.23. They believe the moonlight to be hot or cold, according as they
feel by their outward perception. (i. e. tho the moon.beams appear cooling

to the weary, yet they seem to be warm to the love lorn amorosa).

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

~*VA. as moon's rays are appearance of the moon itself,

so also whatever is perceived as outside, is [jiva itself ???]

तदेवाशूररीकृतम् ??

मरिचस्य इव यत् तैक्ष्ण्यम् शून्यत्वम् इव खस्य यत् ।

maricasya iva yat taikSNyam zUnyatvam iva khasya yat |

आत्मनः वेदनम् यत् च तत् एव अन्यत् इव स्थितम् ॥६।५१।२४॥

Atmana: vedanam yat ca tat eva anyat iva sthitam ||6|51|24||

.

maricasya iva yat taikSNyam

zUnyatvam iva khasya yat

Atmana: vedanam yat ca

tat eva anyat iva sthitam *. *

*vlm.24. The pungency of the pepper and the vacuity of the firmament, are

all according to one's knowledge and perception of them, and do not belong
to the nature of things. For sweet is sour to some, and sour is sweet to
others; and the firmament is thought to be a void by many, but is found to
be full of air by others, who assert the dogma of natures abhorrence of
vacuum.

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

अत्र एव निश्चयम् बद्ध्वा नियमः सुदृढी.कृतः ।

atra eva nizcayam baddhvA niyama: sudRDhI.kRta: |

अनेन इत्थम् अनेन इत्थम् भाव्यम् इति अवखण्डितम् ॥६।५१।२५॥

anena ittham anena ittham bhAvyam iti avakhaNDitam ||6|51|25||

.

atra eva nizcayam baddhvA

niyama: sudRDhI.kRta: |

anena ittham anena ittham

bhAvyam iti avakhaNDitam

*. *

अत्र एव निश्चयम् बद्ध्वा Here they have bound/anchored their certainty नियमः
सुदृढी.कृतः *niyama Rules most strictly kept अनेन इत्थम् अनेन इत्थम् thus
and so and thus and so भाव्यम् इति अवखण्डितम् (Rules) being broken is "The
World to Come".

#khaND —>#vikhaND —>*khaNDita* *.adj..* cut, torn • *shattered*, scattered

• injured (esp. by the teeth) • broken as allegiance, rebelled • refuted,

disproved • disappointed (as a lover) • *.f..* a woman whose husband or
lover has been guilty of infidelity. •.•> #*vikhaNDita* cut into pieces,
divided, paJcat.; torn asunder, cleft in tw*a: *varbRS.; disturbed,
interrupted pur.; refuted W. **a.vi <http://a.vi>*khaNDita undisturbed
mArkkp. • #*ava*khaNDita <avakhaNDitam nazvaram ...> y6051.025, ABComm.

*vlm.25. They have also ascertained certain actions and rituals, which are

in common practice, as the articles of their creed, and built their faith
of a future heaven, on the observance of those usages.

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

स्वभाव~इतर.नाम असौ स्व.सम्कल्पमय~आत्मकः ।

svabhAva~itara.nAma asau sva.samkalpamaya.Atmaka: |

कःचित् कदा.चित् भवति स्वभावेन एव न अन्यथा ॥६।५१।२६॥

ka:cit kadA.cit bhavati svabhAvena eva na anyathA ||6|51|26||

.

*vlm.26. The living soul which is full of its desires, is led by two

different principles of action through life; the one is its natural
tendency to some particular action, and the other is the direction of some
particular law or other. It is however the natural propensity of one, that
gets the better of the other.

*sv.19.26 Even as, to the child the unreal ghost it visualises at night is

आत्मना एव इदम् अखिलम् सम्पन्नम् द्वैतम् अद्वयम् ।

AtmanA eva idam akhilam sampannam dvaitam advayam |

खण्डो मधु.रसेन इव मृत् एव च महा.घटः ॥६।५१।२७॥

khaNDo madhu.rasena iva mRt eva ca mahA.ghaTa: ||6|51|27||

.

AtmanA eva *only thru self *is* = *

idam akhilam* samp*annam *this whole perfection = *

dvaitam advayam *– dually nondual =*

khaND*a: *madhu.rasena iva *like sugarcane with its sweet flavor = *

mRt eva ca mahA.ghaTa: *or else like the clay in a massive pot.*

*vlm.27. It is the soul which has produced all the objective duality from

the subjective unity only; as it is the sweet sap of the sugarcane that
produces the sugarcandy; and the serum of the earth, that forms and
fashions the water pot. (The objective is the production of the subjective.)

*sv.27.30 Knowledge is inherent in consciousness, even as void is in space.

However, consciousness now believes knowledge to be its own object. The
diverse objects are limited by time and space which are themselves but the
notional division in consciousness brought about by this division (of
consciousness and knowledge as subject and object) within itself. Such
division does not exist in the self, which transcends time and space.

संनिवेश=विकार.आदि.देश.काल.आदि.सम्भवात् ।

saMniveza=vikAra.Adi.deza.kAla.Adi.sambhavAt |

सम्भवति अत्र न.तु ईशे देश.काल.आदि~अ.सम्भवात् ॥६।५१।२८॥

sambhavati atra na.tu Ize deza.kAla.Adi~a.sambhavAt ||6|51|28||

.

saM*n*iveza=vikAra.Adi.deza.kAla.Adi.sambhavAt |

sambhavati atra na.tu Ize

deza.kAla.Adi~a.sambhavAt

*jd.28 संनिवेश=विकार.आदि.देश.काल.आदि.samभवात् on account of
concurrence=change.&c.Place.Time.&c.origination/becoming saMभवति अत्र
originating/becoming here

न.तु ईशे not however in the Lord देश.काल.आदि.अsamभवात् because of the
non.originating/becoming of Place.Time.&c.

*vlm.28. In these as well as in all other cases, the changes that take

place in the forms of things, are all the results of time and place and
other circumstances; but none of these has any relation in the nature of
God, in his production of the universe.

#viz to enter —>#niviz entering into —>#saM*n*iviz together —>#saM*n*iveza
–m.. entering or sitting down together, entrance into, settlement
(acc. with #>kR √कृ vi>dhA or वि. √धा, "to take up a position, settle

down"); seat, position, situation (ifc."situated in or on"); • putting down
together; foundation (of a town); Construction personified (as son of
#tvaSTR and #racanA); form, figure, appearance. • Of the Bilva fruit,

#phalasya antaH.saM*n*ivezaH, y6047.004.

इतः पुष्प.मितः पत्रम् अहम् इति उदितो यथा ।

ita: puSpa.mita: patram aham iti udito yathA |

खण्डे स्व.आत्मनि नः सत्ता.रसः अद्वित्वे द्विताम् वहन् ॥६।५१।२९॥

khaNDe sva.Atmani na: sattA.rasa: advitve dvitAm vahan ||6|51|29||

.

ita: puSpa.mita: patram aham iti udito yathA |

khaNDe sva.Atmani na: sattA.rasa: advitve dvitAm vahan

*. *

*vlm.29. As the sugarcane produces its leaves and flowers from its own sap,

so the living soul produces the dualities from sap of its own unity, which
is the supreme soul itself. (The spirit of God that dwells in all souls.
(Swatmani Brahmasatwá), produces all these varieties in them.

*sv.27.30 Knowledge is inherent in consciousness, even as void is in space.

~*VA. As juice in cane becomes a flower or a leaf (thinking "I am

leaf?), although juice is nondivided but becoming many.

~*AS: The AB commentary explicitly suggests that here रस should probably be

considered the liquid part of a tree.
So: Just as the the liquid in a tree appears as a flower here, a leaf
there; the essential existence (Brahma) arises as "I" in our selves
carrying multiplicity even though it stays as one.

इतः पट* इतः कुड्यम् अहम् इति.आदिनः तथा ।

ita: paTa* ita: kuDyam aham iti.Adina: tathA |

सर्व.आत्मन् आत्मनि ब्रह्म विद्धि त्वम् द्वित्वम् आहरत् ॥६।५१।३०॥

sarva.Atman Atmani brahma viddhi tvam dvitvam Aharat ||6|51|30||

.

ita: paTa *thus a pot *

ita: kuDyam *thus a wall/painting *

aham ity.Adina: tathA *thus, of "I".&c. likewise *

sarvAtman.Atmani brahma *in the self of all selves, the brahman.Immensity, *

viddhi tvam dvitvam Aharat *know as conceiving your duality. *

*vlm.30. It is the God that is seated in all souls, that views the

dualities of a pot, picture, a cot and its egoism in itself; and so they
appear to every individual soul in the world.

*sv.27.30 Knowledge is inherent in consciousness, even as void is in space.

अद्य अङ्कुरः अहम् अद्य अर्क.रुक् अहम् तु अद्य वारिदः ।

adya aGkura: aham adya arka.ruk aham tu adya vArida: |

यथा इति तिष्ठति अम्भोदः तथा आत्मा सत्.अ.सत्=वपुः ॥६।५१।३१॥

yathA iti tiSThati ambhoda: tathA AtmA sat.a.sat=vapu: ||6|51|31||

.

adya aGkura: aham

adya arka.ruk aham tu

adya vArida: |

yathA iti tiSThati ambhoda:

tathA AtmA sat.a.sat=vapu:

*. *

*now I'm a sapling.shoot & now I'm a lucky star *

*now a raincloud*

*: *

*just like a raincloud is this really.unreal body of self*

*. *

*~?vlm.31. The living soul appears to assume to itself, the different forms

of childhood, youth, and age at different times; as a cloud in the sky
appears as an exhalation, a watery cloud and the sap of the earth and all
its plants, at the different times of the hot and rainy seasons of the
year.*

* adya aGkur*a: *aham *now I'm a sapling/shoot = *adya arka.ruk aham tu *while
now I'm a lucky star = *adya vArida: *now a raincloud = *yathA iti tiSThati
ambhoda: *just as a raincloud rests = *tathA AtmA sad.a.sad=vapu: *thus
self is a really.unreal body = *

इति भाव्यम् अनेन इदम् इत्थम् सर्व.ईश्वरे ततम् ।

iti bhAvyam anena idam ittham sarva.Izvare tatam |

क्रमम् खण्डयितुम् लोके कस्य नाम अस्ति शक्तता ॥६।५१।३२॥

kramam khaNDayitum loke kasya nAma asti zaktatA ||6|51|32||

.

iti bhAvyam anena idam

ittham sarva.Izvare tatam |

kramam khaNDayitum loke

kasya nAma asti zaktatA *for whom namely is empowerment*

*? *

*vlm.32. The living soul perceives all these changes, as they are exhibited

before it by the supreme soul in which they are all present; and there is
no being in the world, that is able to alter this order of nature.

*sv.31.33 However, the infinite consciousness with the knowledge inherent

in it conceives of diverse creatures. Such is its power, which no one can
challenge. The inert space is unable to reflect itself within itself. But
because its nature is infinite consciousness,

आदर्श.स्वच्छ* आकाशे न एव स्वः प्रतिबिम्बति ।

Adarza.svaccha* AkAze na eva sva: pratibimbati |

व्यतिरेक~असम्भवतः कचति एव हि केवलम् ॥६।५१।३३॥

vyatireka.Asambhavata: kacati eva hi kevalam ||6|51|33||

.

Adarza.svaccha AkAze

na eva sva: pratibimbati

vyatireka.Asambhavata: *thru the nonBecoming of difference = *

kacati eva hi kevalam *– since it proects the totality. *

*vlm.33. Even the sky which is as clear as the looking glass, and is spread

all about and within every body, is not able to represent unto us, all the
various forms which are presented to the soul by the great soul of souls;
(in which they appear to be imprinted). Here Vasishtha is no more an

AkAsa.vAdi vacuist, in as much as he finds a difference in the nature and

capacity of the one from those of the other or the supreme soul.

*sv.31.33 However, the infinite consciousness with the knowledge inherent

in it conceives of diverse creatures. Such is its power, which no one can
challenge. The inert space is unable to reflect itself within itself. But
because its nature is infinite consciousness,

ब्रह्मणि तु आत्मना आत्मा एव स्थितः कचति बिम्बति ।

brahmaNi tu AtmanA AtmA eva sthita: kacati bimbati |

द्वैती.भवति अ.देहः अपि चिन्मयत्वात् स्वभावतः ॥६।५१।३४॥

dvaitI.bhavati a.deha: api cinmayatvAt svabhAvata: ||6|51|34||

.

brahmaNi tu AtmanA Atmaiva sthita: *the self by itSelf alone, situate in
the brahman*Immensity = *

kacati bimbati *projecting, reflecting*

dvaitI.bhavati adeha: api *becomes dual tho bodiless* =

cin.maya.tvAt sva.bhAvata: *from being made of consciousness, its
own/self.nature.*

*sv.34. Brahman reflects itself within itself and conceives of itself as a
duality, *tho *it is bodiless.

*vlm.34. The soul which is situated in the universal soul of Brahma, shines

as the living soul (jiva) of living beings; but it amounts to a duality, to
impute even an incorporeal idea of Avidya or Ignorance to it; because the
nature of god is pure Intelligence, and cannot admit an ignorant spirit in
it; (as the good spirit of god, cannot admit the evil spirit of a demon in
itself).

यत् यथा एव आत्म.कचनम् वेत्ति तम् भवतात्मना ।

yat yathA eva Atma.kacanam vetti tam bhavatAtmanA |

असत्यम् अपि तत् न इह व्यभिचारी कदाचन ॥६।५१।३५॥

asatyam api tat na iha vyabhicArI kadAcana ||6|51|35||

.

yad yathA eva

Atma.kacanam vetti tam

bhavatAtmanA

asatyam api tan na iha vyabhicArI kadAcana

*sv.35 Whatever this consciousness thinks of, that it sees as existing; its

concepts and notions are never barren.

*vlm.35. Whatever thing is ordained to manifest itself in any manner, the*
same* is its nature and stamp (swabháva and neyati); and *tho *such

appearance is no reality, yet you can never undo what is ordained from the
beginning.

हेमत्व.कटकत्वे द्वे सत्य~अ.सत्य.स्व.रूपिणी ।

hematva.kaTakatve dve satya.A.satya.sva.rUpiNI |

हेम्नि भाण्ड.गते यत्.वच्*छित्त्व~अ.चित्त्वे तथा आत्मनि ॥६।५१।३६॥

hemni bhANDa.gate yat.vat cittva.A.cittve tathA Atmani ||6|51|36||

.

hematva.kaTakatve dve –

*in the pair of Goldness and Braceletness* =

satya.Asatya+sva.rUpiNI – their *identity as being.So o&r notSo = *

hemni bhANDa.gate yadvat is *like gold made into a bowl* ||6|51|there is an

obscure pun on bhaNDa: 'like money wasted on a fool'||,

cittva.Acittve tathA Atmani –

*in a Conscious condition o&r nonConscious condition thus in Self = *

The pair of 'gold.ness' and 'bracelet.ness' are like Sat Such and Asat

unSuch, gold formed into a bowl. So the Conscious and nonConcious.

*sv.36 In a golden bracelet, there are these two — gold and bracelet, one

being the reality (gold) and the other being the appearance (of bracelet).

*vlm.36. As a golden ornament presents to you the joint features of its
reality and unreality at the* same* time, (in its gold and jewellery, the

one being real and the other changeable and therefore unreal); so are all
things but combinations of the real and unreal, in their substantial
essence and outward appearance. But both of these dissolve at last to the
Divine spirit, as the gold ornament is melted down to liquid gold in the
crucible.

सर्व.गताच्*छितेश् चित्त्वम् नित्यम् मनसि विद्यते ।

sarva.gatAt*cite: cittvam nityam manasi vidyate |

हेमत्वम् कटकस्य इव जड.भावः स्थितो ऽन्यदा ॥६।५१।३७॥

hematvam kaTakasya iva jaDa.bhAva: sthita: anyadA ||6|51|37||

.

*the all.pervading Consciousness is what becomes known within Mind*

*:*

*just.as <http://just.as> gold becomes a bracelet, Mind's Feeling thickens
into State*

*. *

sarva.gatAt*cite: cittvam nityam manasi vidyate hematvam kaTakasya iva
jaDa.bhAva: sthita: anyadA

.

*vlm.p.37 Divine Consciousness being all pervasive by reason of its
intellectuality is also diffused over the human mind, just as the gold of
an ornament settles and remains dull in the crucible.

*sv. Since consciousness is omnipresent,

it is ever present in the mind in which the notion arises.

चित्त्व.जाड्य~आत्मकम् चित्तम् दृढम् भावयति स्वयम् ।

cittva.jADya.Atmakam cittam dRDham bhAvayati svayam |

यथा यदा एव यत् भावम् तथा भवति तत् तदा ॥६।५१।३८॥

yathA yadA eva yat bhAvam tathA bhavati tat tadA ||6|51|38||

.

*effective Consciousness thickens into a selfling*

*affected firmly*

*fashioning itself*

*:*

*whenever, wherever, whatever*

*the Feeling*

*thenever, therever, thatever*

*the World*

*becomes*

*.*

cittva.jADya.Atmakam cittam dRDham bhAvayati svayam yathA yadA eva yat
bhAvam tathA bhavati tat tadA

.

* cit.tA 'Conscious.ness' Affected / cit.tvam 'Conscious.process' Affected.

*vlm.38. The heart having the passive nature of dull intellectuality,

receives the fleeting impressions of the active mind, and takes upon it the
form that it feels strongly impressed upon it at any time.

*sv. Since consciousness is omnipresent, it is ever present in the mind in
which the notion arises.

काले काले चित्ता जीवः तु अन्योन्यः भवति स्वयम् ।

kAle kAle cittA jIva: tu anyonya: bhavati svayam |

भावित~आकारवान् अन्तः वासना.कलिका~उदयात् ॥६।५१।३९॥

bhAvita.AkAravAn anta: vAsanA.kalikA~udayAt ||6|51|39||

.

kAle kAle – *from time to time .. *

cittA f. cit.tA 'Consciousness.ness', = cittva n. ..

bhavati – *becomes .. *

jIvas jIva: *a living Being, .. *tu *but ..* svayam *itself ..* anyonya: *a
different one, *= bhAvitA.AkAravAn antar *forming experience within, ..*

vAsanA.kalika+udayAt – *thru growing vAsanA.matrix buds.*

kalikA f. the sixteenth part of the moon • a division of time (= kalA,

q.v.) • an unblown flower, bud

*vwv. 1018/6.51.39. At the proper time, the individual soul, of its own

accord, becomes different by (individualized) consciousness, possessing the
form contemplated, on account of the appearance of the bud of inner mental
impressions.

*vlm.39. The soul also assumes many shapes to itself at different times,

according to the ever changing prospects, which various desires always
present before it.

*sv. Since consciousness is omnipresent, it is ever present in the mind in

which the notion arises.

From time to time Chit Consciousness becomes a Jiva Being; then

becomes a different one: these are all blossoming Vasana buds.

*VA. but with time, jivas become multiple (अन्योन्यो भवति and चिता are

not clear) on their own,

according with internal vasanas.

*AS: I think this is a rare typo both in text and AB commentary. चिता is

probably चितो as an adjective for जीव.
The meaning is:
Due to inner vasanas sprouting like buds, from time to time, the Jiva
becomes other Jivas by himself (i.e. takes on different birth cycles).

स्वप्ने दृष्टः यथा ग्रामो याति सत्ता~अन्यता~ईक्षणात् ।

svapne dRSTa: yathA grAmo yAti sattA.AnyatA~IkSaNAt |

देहात् देहम् तथा याति देहः अयम् प्रतिभा~आत्मकः ॥६।५१।४०॥

dehAt deham tathA yAti deha: ayam pratibhA.Atmaka: ||6|51|40||

.

svapne dRSTa: yathA grAmo yAti sattA.AnyatA~IkSaNAt dehAt deham tathA yAti

deha: ayam pratibhA.Atmaka:

*. *

*as in a dream*

*a city*

*is seen to** come to a state of BeingSo*

*an otherness perceived*

*:*

*from body to body thus it goes, this body projected as a self*

*.*

*sv. .. a little later he dreams of another situation and he thinks he
lives there.

*vlm.40. The body likewise takes different forms upon it, according to its

inward thoughts and feelings; as a city seen in a dream varies considerably
from what is seen with naked eyes.

*यथा स्वप्ने as in dream दृष्टः ग्रामः is seen a city, याति सत्ता comes
Suchness अन्यता ईक्षणात् as otherness perceived; देहात् देहम् from body to
body तथा याति thus it goes, देहः अयम् this body प्रतिभा.आत्मकः
shining.forth, emanating/projected from the Self. .

प्रतिभासो यथा स्वप्ने परः कुड्यम् पटो भवेत् ।

pratibhAso yathA svapne para: kuDyam paTo bhavet |

भवति असत्यम् एव इदम् देह~अन्तरम् इदम् स्वतः ॥६।५१।४१॥

bhavati asatyam eva idam deha.Antaram idam svata: ||6|51|41||

.

pratibhAsa: yathA svapne *As projection in dream*

para: kuDyam paTo bhavet *becomes differently a pot or wall/painting*

bhavati asatyam eva idam

deha.Antaram idam svata:

*vlm.41. As a dream presents as the shadows of things, that disappear on

our waking, so these living bodies that we see all about, must vanish into
nothing upon their demise.

*sv.40.46. The dreamer dreams of a village which occupies his mind and in

which he lives for the time being; a little later he dreams of another
situation and he thinks he lives there. Even so, the jiva goes from one
body to another; the body is but the reflection of the notion entertained
by the jiva. The unreal (body) alone dies and it is the unreal that is born
again apparently in another body. Just as in the dream one experiences
things seen and unseen, even so in the dream of the jiva it experiences the
world and even sees what is to come in the future.

अ.सत्यम् एव म्रियते तु अ.सत्यम् जायते पुनः ।

a.satyam eva mriyate tu a.satyam jAyate puna: |

जीवः स्व.प्रतिभासते स्वप्नवत् स्व.अन्य.रूपवत् ॥६।५१।४२॥

jIva: sva.pratibhAsate svapnavat sva.anya.rUpavat ||6|51|42||

.

*it is not.So*

*and yet it dies and* *yet it's born again*

*altho not.So*

*:*

*the Living.jIva projects a self*

*as in a dream, with another nature*

*.*

*vlm.42. What is unreal is doomed to perish, and those that die are

destined to be born again, and the living soul takes another form in
another body, as it sees itself in its dream.

* asatyam eva mriyate *tho it is not.So, it dies =* tu asatyam jAyate
puna: *yet
it is born again, tho not.So* = jIva: sva.pratibhAsate *the Living*jIva is
self.luminous = *svapnavat sva.anya.rUpavat *as.if, in dream, having a
different.self=form. *

कालेन एतादृशम् रूपम् इदम् न अन्यत्वम् एति वै ।

kAlena etAdRzam rUpam idam na anyatvam eti vai |

प्रकृतम् निश्चया~अरूढम् भ्रमन्ति एते भवः स्वतः ॥६।५१।४३॥

prakRtam nizcayA.ArUDham bhramanti ete bhava: svata: ||6|51|43||

.

kAlena etAdRzam –

*after this long a time *

rUpam idam na anyatvam eti vai

*this form still does not go to otherness *

prakRtam nizcayA.ArUDham

bhramanti ete bhava: svata:

*vlm.43. This body does not become otherwise, tho it may change from youth

to age in course of time; because the natural form of a person, retains its
identity in every stage of life through which it has to pass.

*sv.40.46. .. Even so, the jiva goes from one body to another; the body is

but the reflection of the notion entertained by the jiva. The unreal (body)
alone dies and it is the unreal that is born again apparently in another
body. Just as in the dream one experiences things seen and unseen, even so
in the dream of the jiva it experiences the world and even sees what is to
come in the future.

~*VA. in the lifetime of this body, the body does not change into another,

but surely changes by the force of nature.

~*AS: The first line is correct.

I suggest for the second line:
These life forms naturally go through natural changes by themselves
(without taking a new body).

वस्तु दृष्टम् अ.दृष्टम् च स्वप्ने सं.अनुभूयते ।

vastu dRSTam a.dRSTam ca svapne saM.anubhUyate |

जीव.स्वप्ने जगत्~रूपम् विद्धि वेद्य.वेदाम् वर ॥६।५१।४४॥

jIva.svapne jagat~rUpam viddhi vedya.vedAm vara ||6|51|44||

.

vastu dRSTam a.dRSTam ca svapne saManubhUyate jIva.svapne jagad.rUpam
viddhi

vedya.vedAm vara

.

*vlm.44. A man sees in his dream all that he has seen or heard or thought

of at any time, and the whole world being comprised in the state of
dreaming, the living soul becomes the knower of all that is knowable in his
dream. (The sruti says, the soul comprises the three worlds in itself,

which it sees panded before in its dream).

*sv.40.46. The dreamer dreams of a village which occupies his mind and in

अजाग्रत्~दृष्टि.दृष्टो यः स्व.अभिधा~आदिना इतरः ।

ajAgrat~dRSTi.dRSTo ya: sva.abhidhA.AdinA itara: |

न स्वप्नो विद्यते तस्मात् अच्छा~आत्मा चिति.मात्रकम् ॥६।५१।४५॥

na svapno vidyate tasmAt acchA.AtmA citi.mAtrakam ||6|51|45||

.

ajAgrad.dRSTi.dRSTo ya: *what is not seen as a waking perception = *

sva.abhidhA.AdinA *with Ur.own definition = *

Irita: *uttered/sent = *

na svapno vidyate *no dream is known.to.be <http://known.to.be> = *

tasmAt *from.that/therefore = *

acchA.AtmA *pure self = *

citi.mAtrakam *is a matrix of effective Consciousness = *

*vlm.45. That which is not seen in the sight of a waking man, but is known

to him only by name (as the indefinite form of Brahma); can never be seen
in dream also, as the pure soul and the intellect of god. (Abstract

thoughts are not subjects of dream). *sv.40.46. The dreamer dreams of a

village which occupies his mind and in which he lives for the time being; a
little later he dreams of another situation and he thinks he lives there.
Even so, the jiva goes from one body to another; the body is but the
reflection of the notion entertained by the jiva. The unreal (body) alone
dies and it is the unreal that is born again apparently in another body.
Just as in the dream one experiences things seen and unseen, even so in the
dream of the jiva it experiences the world and even sees what is to come in
the future.

*VA. that which is not seen in waking is not named (n*a~I*ritaH) by name

etc.

therefore purest consciousness is not known in dream also

*AS: Possible typo: च्छातमा .> च्छात्मा
(The brahma ) seen through transcendent vision (not.waking.sight), which

appears as described, is not a dream but clear soul of pure perception.

अद्य अपूर्व~अभिधम् स्वप्ने यथा पश्यति न अन्यथा ।

adya apUrva.Abhidham svapne yathA pazyati na anyathA |

अग्र.दृष्टम् तथा एव अर्थम् चेतनम् चित् प्रपश्यति ॥६।५१।४६॥

agra.dRSTam tathA eva artham cetanam cit prapazyati ||6|51|46||

.

adya.apUrva.Abhidham svapne yathA –

*as what has not been identified before.now, in dream *

pazyati na anyathA –

*it sees not otherwise *

agra.dRSTam tathA eva artham cetanam cit prapazyati

.

*vlm.46. As the living soul sees in its dream the objects that it has seen

before, so the intellectual part of the soul sees also many things, which
were unknown to it.

*sv.40.46. The dreamer dreams of a village which occupies his mind and in

*VA. as conscious jiva, because of being consciousnee, and not by any

other way, sees past and something unseen in its dream,

so also it sees future also.

*AS:Typo: पूरवा .> पूर्वा

He (the enlightened soul) presently sees new things as in a dream (but) as
they are (नान्यथा), and also his cit sees in the future alive with
perception.
In other words, his experiences change in unexplained ways, due to the
association with cit.

प्राक्तनी वासना~आदि अपि पौरुषेण अवजीयते ।

prAktanI vAsanA.Adi api pauruSeNa avajIyate |

ह्यः.कु.कर्म अद्य यत्नेन प्रयाति हि सु.कर्मताम् ॥६।५१।४७॥

hya:.ku.karma adya yatnena prayAti hi su.karmatAm ||6|51|47||

.

prAktanI vAsanA.Adi *prior vAsanA.matrix = *

api *tho = *

pauruSeNa avajIyate *– by personal effort is overcome =*

hya:.ku.karma adya yatnena *yesterday's bad karma now with effort = *

prayAti hi su.karmatAm *becomes a good karmic state = *

#avajIyate

#hya: yesterday; hesternal ("hyastara").

*sv.47 Even as an error of yesterday can be rectified and turned into a
good action by self.effort today, the habits of the past can be overcome by
appropriate self.effort.

*vlm.47. Subdue your former desires and propensities, by your manly efforts

at present; and exert your utmost to change your habitual misconduct to
your good behaviour for the future.

मोक्षात् ऋते न शाम्यन्ति जीवताम् चक्षुर्.आदयः ।

mokSAt Rte na zAmyanti jIvatAm cakSur.Adaya: |

उन्मज्जन्ति निमज्जन्ति केवलम् देश.कालतः ॥६।५१।४८॥

unmajjanti nimajjanti kevalam deza.kAlata: ||6|51|48||

.

mokSAt Rte na zAmyanti jIvatAm cakSur.Adaya: unmajjanti nimajjanti kevalam
deza.kAlata:

.

*outside.of Freedom*

Freedom: न शाम्यन्ति

*there is no quieting of the 5.senses of the Living.jIvas *

*they sink / they surface *

जीवताम् चक्षुर्.आदयः the state of Living and the Sight and other (senses)
उन्मज्जन्ति निमज्जन्ति emerge and immerse केवलम् देश.कालतः entirely
according.with Place and Time

*sv.48 However, the notion of jiva.hood and of the existence and

functioning of the eyes, etc., cannot be abolished except by the attainment
of liberation.

*vlm.48. You can never subdue your senses, nor prevent your

transmigrations, without gaining your liberation; but must continue to rise
and plunge in the stream of life forever more and in all places.

* मोक्षात् ऋते *outside.of Freedom* Freedom: न शाम्यन्ति जीवताम् चक्षुर्.

आदयः the state of Living and the Sight and other (senses) उन्मज्जन्ति

निमज्जन्ति emerge and immerse केवलम् देश.कालतः entirely according.with
Place and Time. .48.

चितः स्व.कलनात् तस्य देहः अग्र इव तिष्ठति ।

cita: sva.kalanAt tasya deha: agra iva tiSThati |

पञ्चात्माभावितो ऽसत्यो महायक्षः शिशोः इव ॥६।५१।४९॥

paJcAtmAbhAvita: asatyo mahAyakSa: zizo: iva ||6|51|49||

.

cita: sva.kalanAt from the self.impulse of Chit —

tasya deho agre iva tiSThati of that the body abides *as.if* before you —
"like a shark"

paJcAtmA.bhAvit*a: *asatyo experiencing its unreal/unSuch fivefold Indriya
organs —

mahA.yakSa: zizor iva like the Great Yaksha Demon of a child

.

#paJcAtmA —¶jd <tatrAnusamdhi: paJcAtmA paJca karmendriyANy ..>

Abhivanagupta — the Self embodied in the five internal organs of action,
the Karmendriyas. `y6051.049 —

as a shark, and the desire of your soul is as a ghost, that lays hold on
children in the dark.

*sv.49.53 Till then, they become alternately latent and patent.

मनः बुद्धिः अहम्कारः तथा तन्मात्र.पञ्चकम् ।

mana: buddhi: ahamkAra: tathA tanmAtra.paJcakam |

इति पुर्यष्टकम् प्रोक्तम् देहः असाउ आतिवाहिकः ॥६।५१।५०॥

iti puryaSTakam proktam deha: asAu AtivAhika: ||6|51|50||

.

manas Manas Mind —

buddhi.: Buddhi Intellect —

ahamkAra.: ''I''.formation AhamkAra Ego.sense —

tathA tanmAtra.paJcakam likewise the Tan.mAtra Pentad —

iti puryaSTaka.m prokta.m so they call it pury.aSTaka, the City of the
Octad —

deho asau AtivAhika.: the body is this AtivAhika —

*Mind, Intellect, and Ego.sense, *

*and the five Elements: these are *

*the eight gates of Puri~ashtaka City*

*vwv.518. Mind, intellect, ego and the five subtle elements (corresponding
to sound.potential, touch.potential, form.potential, taste.potential and
smell.potential) are called the eight.fold city. That body is subtle

(capable of going to distant places without difficulty).

*vlm.50. It is the mind, the understanding and egoism, joined with the five

elements or tanmátras, that form the puryastaka or ativáhika body, composed
of the octuple subtile properties.

*sv.49.53 Till then, they become alternately latent and patent.

अमूर्त* एव चित्त.आत्मा खत्वम् अस्य अति.पीनता ।

amUrta* eva citta.AtmA khatvam asya ati.pInatA |

वातता अस्य महा.गुल्मो देहता अस्य सुमेरुता ॥६।५१।५१॥

vAtatA asya mahA.gulmo dehatA asya sumerutA ||6|51|51||

.

amUrta* eva citta.AtmA khatvam asya ati.pInatA vAtatA asya mahA.gulmo

dehatA asya sumerutA

.

अमूर्तः एव Bodiless only चित्त.आत्मा is the affective Chitta.Self खत्वम्
अस्य its spaceness अति.पीनता ever.swelling वात.ता अस्य its air.ness महा.
गुल्मो a spreading gale not a "thicket" देह.ता अस्य its body.ness सुमेरु.ता
Mount.Meru.ness

*vlm.51. The bodiless or intellectual soul, is finer than the vacuous air;

the air is its great arbor, and the body is as its mountain. (i. e. It is
more subtile than the empty air and sky).

*sv.49.53 Till then, they become alternately latent and patent.

विरजः तु अक्रमेण एव निरवस्थः तु मुक्ति.भाक् ।

viraja: tu akrameNa eva niravastha: tu mukti.bhAk |

सुषुप्तता~एक~अवस्थास्य जडाः क्रोडी.कृता यया ॥६।५१।५२॥

suSuptatA~eka.AvasthAsya jaDA: kroDI.kRtA yayA ||6|51|52||

.

viraja: tu akrameNa eva niravastha: tu mukti.bhAk suSuptatA~eka.AvasthAsya

jaDA: kroDI.kRtA yayA

.

vlm.52. One devoid of his passions and affections, and exempt from all the
conditions of life, is entitled to his liberation; he remains in a state of
profound sleep (hypnotism), wherein the gross objects and desires of life,
lie embosomed and buried for ever.

*sv.49.53 Till then, they become alternately latent and patent.

स्वप्न.नाम्नी तथा अवस्था देह.प्रत्यय.शालिनी ।

svapna.nAmnI tathA avasthA deha.pratyaya.zAlinI |

आ=मोक्षम् भ्रमति इह अयम् इति स्थावर.जङ्गमैः ॥६।५१।५३॥

A=mokSam bhramati iha ayam iti sthAvara.jaGgamai: ||6|51|53||

.

svapna.nAmnI tathA avasthA – *called "Dream" thus the condition = *

deha.pratyaya.zAlinI AmokSam bhramati iha ayam

iti sthAvara.jaGgamai: *so with everything unmoving or moving*

*. *

*vlm.53. The state of dreaming is one, in which the dreamer is conscious of
his body and self.existence; and has to rove about or remain fixed in some

place, until his attainment of final liberation. Such is the state of
living beings and vegetables; (both of which are conscious of their lives).

*sv.49.53 Till then, they become alternately latent and patent.

कदा.चित् *हि सुषुप्त.स्थः कदा.चित् स्वप्न.वत् स्थितः ।

kadA.cit *hi suSupta.stha: kadA.cit svapna.vat sthita: |

आतिवाहिक.देहः अयम् सर्वस्य एव अवतिष्ठते ॥६।५१।५४॥

AtivAhika.deha: ayam sarvasya eva avatiSThate ||6|51|54||

.

kadA.cit*.*t hi suSupta.stha: For somewhen set in Sleep,

kadA.cit svapna.vat sthita: somewhen in a Dreamlike statre

AtivAhika.deha: ayam *this Traveler.body*

sarvasya eva avatiSThate

.

*vlm.54. Some times the sleeping and often the dreaming person, have both

to bear and carry with them their ativáhika or moveable bodies, until they
obtain their final emancipation from life.

*sv.54.56 A notion entertained by consciousness appears as the body. It has

a corresponding subtle body (AtivAhika, which is also known as puryastaka)
composed of mind, intellect, egosense and the five elements. The self is
formless, but the puryastaka roams in this creation in sentient and
insentient bodies until it purifies itself, lives as if in deep sleep and
attains liberation. The subtle body exists all the time, during dreams and
during sleep. It continues to exist in insentient 'bodies' (like inanimate
objects) as if it were in deep sleep. All these are also experienced in
this (human) body.

यदा सुषुप्त.भाव=स्थः भावि.दुः.स्वप्न.वेधितः ।

yadA suSupta.bhAva=stha: bhAvi.du:.svapna.vedhita: |

तदा काल~अनल.समः तिष्ठति अनुदित~आकृतिः ॥६।५१।५५॥

tadA kAla.Anala.sama: tiSThati anudita.AkRti: ||6|51|55||

.

yadA suSupta.bhAva=stha: *when set in the Sleep.state *

bhAvi.du:svapna.vedhita: *when the state is shaken by a nightmare + *

tadA – *then *

kAla.Anala.sama:

tiSThati *remains = *

anudita.AkRti: *an unarisen embodiment. *

*vlm.55. When the sleeping soul does not rise of itself (by its

intellectual knowledge), but is raised from the torpor of its sleep by some
ominous dream, it then wakes to the fire of a conflagration from its misery
only. (Here waking to a conflagration is opposed to the waking to a seas of
woes of Dr. Young. The gloss says, that it is a structure on the
unintelligent waking of the Nyáyikás).

*VA. as deep sleep.like state becomes trembling in bad dream,

then in itself it perceives fire of the end of the world, not created

and non.existent.

*AS: When he, during sleep, becomes pierced by bad dreams of the future, he

stays bright like the eternal fire (कालानल) which has not taken shape.
AB commentary says that this is against the doctrine of नैय्यायिकाः which
prohibits inner knowledge during sleep.

स्थावरात् यासु अवस्थासु कल्प.वृक्ष.दशासु च ।

sthAvarAt yAsu avasthAsu kalpa.vRkSa.dazAsu ca |

भवति एव सुषुप्त.स्थो घन.मोह.शिल.घनः ॥६।५१।५६॥

bhavati eva suSupta.stho ghana.moha.zila.ghana: ||6|51|56||

.

sthAvara.AdyAsu avasthAsu

kalpa.vRkSa.dazAsu ca *and among dozens of Doomsday Trees*

bhavati eva suSupta.stha: *it becomes set only in dream*

ghana.moha=zila.ghana: *dense.delusion=stone.dense.* .56.

*vlm.56. The state of the unmoving minerals, including even that of the

fixed arbor of the Kalpa tree, (that is in its torpid hypnotism of
susupti), exhibits no sign of intelligence except gross dullness.

*sv.54.56 A notion entertained by consciousness appears as the body. It has

सुषुप्तता अस्य जडता स्वप्न~उत्था इयम् हि संसृतिः ।

suSuptatA asya jaDatA svapna~utthA iyam hi saMsRti: |

यः प्रबोधः अस्य सा मुक्तिः तत् जाग्रत् या तु तुर्यता ॥६।५१।५७॥

ya: prabodha: asya sA mukti: tat jAgrat yA tu turyatA ||6|51|57||

.

suSuptatA asya jaDatA *Its Sleep.state is inert*

svapn*a~u*tthA iyam hi saMsRti: *but in dream this creation is arisen.*

ya: prabodha: asya sA mukti: *For one who is aware of this, there is
Freedom,*

taj.jAgrat yA tu turyatA *that which, tho waking, is the Fourth State*

*.*

*vlm.57. The dull sleep of susupta being dispelled by some dream, leads the

waker to the miseries of life in this world; but he that awakes from his
trance with full intelligence, finds the perfect felicity of the fourth
(turya) states open fully to his view.

*sv.57.59 Its deep sleep is inert and insentient, its dream.state is the

experience of this creation, its waking state is truly the transcendental
(turiya) consciousness; and the realisation of the truth is liberation.

जीव.प्रबोधात् मुक्तिः हि प्रबोधात् परमात्मताम् ।

jIva.prabodhAt mukti: hi prabodhAt paramAtmatAm |

सः अभ्येति क्षालितमलम् ताम्रम् कनकताम् इव ॥६।५१।५८॥

sa: abhyeti kSAlitamalam tAmram kanakatAm iva ||6|51|58||

.

jIva.prabodhAn muktir hi prabodhAt paramAtmatAm sa: abhyeti kSAlitamalam
tAmram kanakatAm iva

.

*vlm.58. The living soul finds liberation by means of its intelligence, and

it is by this means that it gets its spirituality also; just as copper
being cleansed of its rust by some acid, assumes the brightness of pure
gold.

*sv.57.59 Its deep sleep is inert and insentient, its dream.state is the

experience of this creation, its waking state is truly the transcendental
(turiya) consciousness; and the realisation of the truth is liberation.

जीव.प्रबोधात् मुक्तिः या सा च इह द्वि.विधा उच्यते ।

jIva.prabodhAt mukti: yA sA ca iha dvi.vidhA ucyate |

एका "जीवन्.मुक्तता" इति द्वितीया "देह.मुक्तता" ॥६।५१।५९॥

ekA "jIvan.muktatA" iti dvitIyA "deha.muktatA" ||6|51|59||

.

jIva.prabodhAt mukti: yA sA ca iha dvi.vidhA ucyate ekA "jIvan.muktatA" iti

dvitIyA "deha.muktatA"

*. *

जीव.प्रबोधात् मुक्तिः या That which is the condition of Freedom after
awakening/realization of the living *jIva सा च इह and which is here in this
world

द्वि.विधा उच्यते is said to be two.fold: एका "जीवन्.मुक्तता" इति the one is

the state of "Living Freedom" द्वितीया "देह.मुक्तता" the second is Freedom

(from) the Body. .59.

*vlm.59. The liberation that the living soul has by means of its
intelligence, is again of two kinds, namely;..the one is termed

emancipation from life or jivan mukta, and the other is known as the
release from the burden of the body or deha mukta.

*sv.57.59 Its deep sleep is inert and insentient, its dream.state is the

experience of this creation, its waking state is truly the transcendental
(turiya) consciousness; and the realisation of the truth is liberation.

जीवन्.मुक्तिः हि तुर्यत्वम् तुर्य.आतीतम् पदम् ततः ।

jIvan.mukti: hi turyatvam turya.AtItam padam tata: |

बोधः जीवः प्रबोधः अयम् स* च बुद्धि.प्रयत्नतः ॥६।५१।६०॥

bodha: jIva: prabodha: ayam sa* ca buddhi.prayatnata: ||6|51|60||

.

jIvan.muktir hi turyatvam – *for Living.Free is the Fourth Condition = *

turya.AtItam padam tata: bodha: jIva: prabodha: ayam sa ca
buddhi.prayatnata:

.

*vlm.60. Emancipation from life means the attainment of the fourth state of

perfection, and intelligence signifies the enlightenment of the soul, and
this obtainable by cultivation of the understanding.

*sv.60.64 The state of liberation.while.living is itself the turiya
consciousness. Beyond that is Brahman which is turiya.Atita (beyond
turiya).

ज्ञात.प्रमाणः जीवः अन्तर् यः जानाति इह तन्मयः ।

jJAta.pramANa: jIva: antar ya: jAnAti iha tanmaya: |

पश्यति इमम् भयम् च एव सु.दीर्घ.स्वप्न.विभ्रमम् ॥६।५१।६१॥

pazyati imam bhayam ca eva su.dIrgha.svapna.vibhramam ||6|51|61||

.

jJAta.pramANa: jIva.Antar

yo jAnAti iha tan.maya: *what Knows here is a That.mode =*

pazyati imam bhayam caiva su.dIrgha.svapna.vibhramam

.

*vlm.61. The soul that is acquainted with sástra, and knows the supreme

spirit in itself, becomes full of the Deity; but the unintelligent soul
sees only horrors rising before it, like spectres of his troublesome dreams.

*sv.60.64 The state of liberation.while.living is itself the turiya
consciousness. Beyond that is Brahman which is turiya.Atita (beyond
turiya).

मिथ्या उदितः स्व.हृदये स्वस्थ* एव शिली.कृते ।

mithyA udita: sva.hRdaye svastha* eva zilI.kRte |

जीवानाम् अन्तरे तु अन्यत् न किम्चिच्*छित्.कलाम् विना ॥६।५१।६२॥

jIvAnAm antare tu anyat na kimcit cit.kalAm vinA ||6|51|62||

.

mithyA udita: sva.hRdaye *– when falsely arisen in Ur Heart =*

svasthe eva zilI.kRte

jIvAnAm antare tu anyan *– but among the Living.jIvas another =*

na kimcit cit.kalAm vinA *– *

*vlm.62. The horrors rising in the heart of man, serve only to disturb the

rest of the breast; or else there is nothing in the heart of man, except a
particle of the Divine Intellect.

*sv.60.64 The state of liberation.while.living is itself the turiya
consciousness. Beyond that is Brahman which is turiya.Atita (beyond
turiya).

ताम् एव अन्यतया पश्यन् मुधा एव परिशोचति ।

tAm eva anyatayA pazyan mudhA eva parizocati |

जीव~अणोः अन्तरे तु अन्यन् न किम्चित् परमात् ऋते ॥६।५१।६३॥

jIva.ANo: antare tu anyan na kimcit paramAt Rte ||6|51|63||

.

tAm eva anyatayA pazyan *seeing it only as otherness *

mudhA eva parizocati *quite falsely he comes to grief; *

jIva.ANo: antare tu *but within the Jîv*a.A*tom *

anyan na kimcit paramAt Rte *there is not anything at.all different from
the Absolute. *

*vlm.63. Men are verily subjected to misery, by looking at the Deity in any

other light, than the Divine light which shines in the soul of man, and
beside which there is no other light in it.

*sv.60.64 The state of liberation.while.living is itself the turiya
consciousness. Beyond that is Brahman which is turiya.Atita (beyond
turiya).

यत्र तत्र जगत् दृष्टम् अहो माया.विजृम्भितम् ।

yatra tatra jagat dRSTam aho mAyA.vijRmbhitam |

स्थालि~अन्तः क्वथत् अम्बूनाम् यथा नाना भ्रम~उदयः ॥६।५१।६४॥

sthAli~anta: kvathat ambUnAm yathA nAnA bhrama~udaya: ||6|51|64||

.

yatra tatra jagat dRSTam – *where there the world is perceived = *

aho

mAyA.vijRmbhitam

sthAli~anta: kvathat ambUnAm

yathA nAnA bhram*a~u*daya: *. *

*vlm.64. Look at the world whenever you will, and you will find it full of

illusion everywhere; as you find nothing in a pot full of foul water except
the sediments of dirt.

*sv.60.64 The state of liberation.while.living is itself the turiya
consciousness. Beyond that is Brahman which is turiya.Atita (beyond
turiya).

जीव~अणूनाम् तथा एव अन्तर् मिथ्या.सम्सरण~उदयः ।

jIva.ANUnAm tathA eva antar mithyA.samsaraNa~udaya: |

बन्धः अस्य वासना.बन्धो मोक्षः स्यात् वासना~आलयः ॥६।५१।६५॥

bandha: asya vAsanA.bandho mokSa: syAt vAsanA.Alaya: ||6|51|65||

.

jIva.ANUnAm tathA eva antar – *within the jIva.Atoms = *

mithyA.samsaraN*a~u*daya:

bandh*a: *asya vAsanA.bandha:

mokSa: syAt vAsanA.Alaya: *. *

*vlm.65. In the* same* manner you see the atoms of human souls, full with

the vanities of this world; it is by the fetters of its worldly desires,
and gets its release by the breaking off those bonds of its desire.

*sv.65.67 In every atom of existence there is naught else than the supreme

being; wherever the world is seen, that is but an illusory

world.appearance. This illusion, and therefore bondage, is sustained by

psychological conditioning. Such conditioning is bondage and its
abandonment is freedom.

वासन~अन्तः अस्य सौषुप्ती स्वप्ने विस्फुरति स्थितिः ।

vAsana.Anta: asya sauSuptI svapne visphurati sthiti: |

घन.वासन.मोहः अयम् जीवः स्थावरता.आदि.भाक् ॥६।५१।६६॥

ghana.vAsana.moha: ayam jIva: sthAvaratA.Adi.bhAk ||6|51|66||

.

vAsanAnta: asya sauSuptI svapne visphurati sthiti: ghana.vAsana.moha: ayam

jIva: sthAvaratA.Adi.bhAk

.

*vlm.66. The soul sleeps under the spell of its desires, and sees those

objects in its dream, it wakes after their dispersion to the state of

turya.felicity. The spell of gross desire, extends over all animate as well
as in.animate creation.

*sv.65.67 In every atom of existence there is naught else than the supreme

being; wherever the world is seen, that is but an illusory

world.appearance. This illusion, and therefore bondage, is sustained by

psychological conditioning. Such conditioning is bondage and its
abandonment is freedom.

मध्य.स्थ.वासनः तिर्यक् पुरुषः तनु.वासनः ।

madhya.stha.vAsana: tiryak puruSa: tanu.vAsana: |

यदा अन्तर्.जीवितेन अन्तः बहिः जाता घट~आदयः ॥६।५१।६७॥

yadA antar.jIvitena anta: bahi: jAtA ghaTa.Adaya: ||6|51|67||

.

madhya.stha.vAsana: tiryak

puruSa: tanu.vAsana: *personal body vAsanA.matrix = *

yadA *when = *

antar.jIvitena anta: bahi: jAtA ghaTa.Adaya:

.

*vlm.67. The desire of superior beings is of a pure nature, and that of

intermediate natures is of less pure form. The desires of inferior beings
are of a gross nature, and there are others without them as the pots and
blocks.

*sv.65.67 In every atom of existence there is naught else than the supreme

being; wherever the world is seen, that is but an illusory

world.appearance. This illusion, and therefore bondage, is sustained by

psychological conditioning. Such conditioning is bondage and its
abandonment is freedom.

जीव~ऐक्यात् उभयोः सत्ताम् ग्राह्य.ग्राहकयोः तदा ।

jIva.AikyAt ubhayo: sattAm grAhya.grAhakayo: tadA |

आत्म~अनात्म.समालीढो बहिर् अन्तर् यदा चिता ॥६।५१।६८॥

Atma.AnAtma.samAlIDho bahir antar yadA citA ||6|51|68||

.

jIva.AikyAt ubhayo: sattAm grAhya.grAhakayo: tadA Atma.AnAtma.samAlIDho

bahir antar yadA citA

*. *

*vlm.68. The living soul (passing through the doors of bodily organs)

the all pervasive Intellect of god, they both become one and the* same*

with the common receptacle of all. (i.e. All things blend in the Divine
unity).

*sv.68.71 Dense and heavy conditioning is existence as inert objects,

middling conditioning as animals and thin conditioning as humans. But
enough of perception of division: the whole universe is but the
manifestation of the energy of infinite consciousness.

*VA. When inside of a living being arises perception of pots etc as

being outside,

then, because limited consciousness being the* same*, both perceived

object and perceiving subject appear to be real.

*AS: The line of 67 stands by itself.

When the inner living (sleeping state impervious to the body awareness

)ends (i.e. one wakes up), then outside objects like pots arise (i.e. the

world takes shape).
It continues to describe the events in the waking state:
When Jiva is thus combined with AtmA (outer and inner soul) their
respective existence is is formed as "to be perceived" (ग्राह्य) and "to
perceive" (ग्राहक).

तदा ग्राह्य.ग्रहण.धीः मृग.तृष्णा इव सोदया ।

tadA grAhya.grahaNa.dhI: mRga.tRSNA iva sodayA |

न इह संत्यज्यते किम्चित् न इह किम्चित् न गृह्यते ॥६।५१।६९॥

na iha saMtyajyate kimcit na iha kimcit na gRhyate ||6|51|69||

.

tadA grAhya.grahaNa.dhI: mRga.tRSNA iva sodayA na iha saMtyajyate kimcit na
iha kimcit na gRhyate

*. *

*VA:. When both self and non.self are tasted by the Cit inside and outside,

then object,senses and intellect are seen as mirage.

*AS: Only the last two lines combine here.

Then the idea of perceiving outside and its perception arises like a
mirage.
The second line now starts new:
In reality, nothing is discarded and nothing grabbed.
...

*vlm.69. Hence the belief of the receiver, received and reception, are as

false as the water in the mirage; and there is nothing that we can shun or

layhold upon as desirable or disgusting, when they are all the* same* in
the sight of god.

*sv.68.71 Dense and heavy conditioning is existence as inert objects,

middling conditioning as animals and thin conditioning as humans. But
enough of perception of division: the whole universe is but the
manifestation of the energy of infinite consciousness.

बाह्य~अन्तर.कल~आकारः चित्.आत्म एकः प्रकाशते ।

bAhya.Antara.kala.AkAra: cit.Atma eka: prakAzate |

त्रि.जगत्~चित्.चमत्कारः तु अलम् भेद.विकल्पनैः ।

tri.jagat~cit.camatkAra: tu alam bheda.vikalpanai: |

शोभिताः स्मः चिति चिरात् स.बाह्याद्यम् न विद्यते ॥६।५१।७०॥

zobhitA: sma: citi cirAt sa.bAhyAdyam na vidyate ||6|51|70||

.

bAhya.Antara.kala.AkAra: cit.Atma eka: prakAzate tri.jagac.cit.camatkAra:
tu alam bheda.vikalpanai: zobhitA: sma: citi cirAt sa.bAhyAt yam na vidyate

.

*vlm.70. All things whether internal or external, are manifested to us as

parts of the one universal and intellectual soul; and all the worlds being
but manifestations of the Divine Intellect, it is in vain to attribute any
difference to them. All of us are displayed in the Intellect, which
contains the inner and outer worlds for ever.

*sv.68.71 Dense and heavy conditioning is existence as inert objects,

middling conditioning as animals and thin conditioning as humans. But
enough of perception of division: the whole universe is but the
manifestation of the energy of infinite consciousness.

अब्धिः यथा जलम् अपास्त.समस्त.भेदः

abdhi: yathA jalam apAsta.samasta.bheda:

खात् अच्छम् एव सकलम् द्रवम् एक.शुद्धम् ।

khAt accham eva sakalam dravam eka.zuddham |

सर्वम् तथा इदम् अप.हस्तित.भेद.जाताम्

sarvam tathA idam apa.hastita.bheda.jAtAm

आद्यम् परम् पदम् अनामयम् एव बुद्धम् ॥६।५१।७१॥

Adyam param padam anAmayam eva buddham ||6|51|71||

.

abdhi: yathA *– like the sea =*

jalam apAsta.samasta.bheda: khAt accham eva sakalam dravam eka.zuddham

sarvam tathA idam apahastita.bheda.jAtAm Adyam param padam

anAmayam eva buddham

.

*vlm.71. As the ocean is an even expanse of water, after the subsidence of

all its various waves and billows, and shows itself as clear as sky with
its pure watery expanse to view; so the whole universe appears as the
reflexion of one glorious and ever lasting

Deity, after we lose sight of the diversities that are presented to our
superficial view.

*sv.68.71 Dense and heavy conditioning is existence as inert objects,

middling conditioning as animals and thin conditioning as humans. But
enough of perception of division: the whole universe is but the
manifestation of the energy of infinite consciousness.

#apAsta.samasta

#apahastita

*o**ॐm*

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cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि अभिधम् तत:॥

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FM.6.51 ON BODIES AND IGNORANCE 2.SP15.17

वसिष्ठ उवाच ।

vasiSTha uvAca |

न पुनर् भवतः पूर्वम् सम्पन्नाश् चक्षुर्.आदयः ।

na punar bhavata: pUrvam sampannA: cakSur.Adaya: |

यथा कमल.जस्य एतत् सर्वम् एव त्वया श्रुतम् ॥६।५१।१॥

yathA kamala.jasya etat sarvam eva tvayA zrutam ||6|51|1||

ब्रह्म.पुरि.अष्टकस्य आदौ अर्थ.सम्वित् यथा उदिता ।

brahma.puri.aSTakasya Adau artha.samvit yathA uditA |

पुर्यष्टकस्य सर्वस्य तथा एव उदेति सर्वदा ॥६।५१।२॥

puryaSTakasya sarvasya tathA eva udeti sarvadA ||6|51|2||

विद्धि पुर्यष्टकम् जीवो यो गर्भस्थ इन्द्रिय~उदयः ।

viddhi puryaSTakam jIvo yo garbhastha indriya~udaya: |

यत् यथा भावयति आशु तत् तथा परिपश्यति ॥६।५१।३॥

yat yathA bhAvayati Azu tat tathA paripazyati ||6|51|3||

इन्द्रियाणि इन्द्रिय~अर्थ~आख्यम् विद्धि संवेदनम् स्वकम् ।

indriyANi indriya.Artha.Akhyam viddhi saMvedanam svakam |

सम्पन्नम् च यथा तत् ते प्रोक्तम् आद्य.मनः=स्थितौ ॥६।५१।४॥

sampannam ca yathA tat te proktam Adya.mana:=sthitau ||6|51|4||

शुद्धा संवित् सम्भवन्ती संवेदनम् अनिन्दितम् ।

zuddhA saMvit sambhavantI saMvedanam aninditam |

ततः अहम्.वेदन~अनन्त.जीव.पुर्यष्टक~अन्विता ॥६।५१।५॥

tata: aham.vedana.Ananta.jIva.puryaSTaka.AnvitA ||6|51|5||

न तु एकत्वात् अनन्तत्वात् अवेद्यत्वात् अनामये ।

na tu ekatvAt anantatvAt avedyatvAt anAmaye |

अभावत्वात् अनेकत्वात् अशून्यत्वात् परा स्थिता ॥६।५१।६॥

abhAvatvAt anekatvAt azUnyatvAt parA sthitA ||6|51|6||

चेत्य.आदि.बुद्ध्या तत् किम्चित् न मनस्ताम् च गच्छति ।

cetya.Adi.buddhyA tat kimcit na manastAm ca gacchati |

न च जीवत्वम् आयाति न च पूर्यष्टक~आत्मिका ॥६।५१।७॥

na ca jIvatvam AyAti na ca pUryaSTaka.AtmikA ||6|51|7||

न विद्या.आदि.विलासः अस्ति सः अस्ति न अस्ति इव यः सदा ।

na vidyA.Adi.vilAsa: asti sa: asti na asti iva ya: sadA |

परमात्मा इति कथितो मनः.षष्ठ~इन्द्रिय=अतिगः ॥६।५१।८॥

paramAtmA iti kathito mana:.SaSTha~indriya=atiga: ||6|51|8||

तस्मात् सम्पद्यते जीवः चित्~मूर्तिः मनन~आत्मकः ।

tasmAt sampadyate jIva: cit~mUrti: manana.Atmaka: |

भ्रमः केवलम् इति आद्य उपदेशाय गीयते ॥६।५१।९॥

bhrama: kevalam iti Adya upadezAya gIyate ||6|51|9||

यतः कुतः चित् सम्पन्ने तु अविद्यामय* आमये ।

yata: kuta: cit sampanne tu avidyAmaya* Amaye |

उपदेश्य~उपदेशेन प्र.विलीने विचारणात् ॥६।५१।१०॥

upadezya~upadezena pra.vilIne vicAraNAt ||6|51|10||

प्रशान्त.सकल~आकारम् ज्ञानम् तत्र अवशिष्यते ।

prazAnta.sakala.AkAram jJAnam tatra avaziSyate |

यत्र आकाशम् अपि स्थूलम् अणाउ इव महाचलः ॥६।५१।११॥

yatra AkAzam api sthUlam aNAu iva mahAcala: ||6|51|11||

यत्र उद्यत् आचारम् अपि सत् अपि असत् इव स्थितम् ।

yatra udyat AcAram api sat api asat iva sthitam |

जगत्.जान् विषयान् त्यक्त्वा काये त्वम् तिष्ठ निर्मले ॥६।५१।१२॥

jagat.jAn viSayAn tyaktvA kAye tvam tiSTha nirmale ||6|51|12||

असत्~मयम् अविद्याया रूपम् एव तत् एव हि ।

asat.mayam avidyAyA rUpam eva tat eva hi |

यत् वीक्षिता सती नूनम् नश्यति एव न दृश्यते ॥६।५१।१३॥

yat vIkSitA satI nUnam nazyati eva na dRzyate ||6|51|13||

आलोकितम् नाम कथम् अ.वस्तु किल लभ्यते ।

Alokitam nAma katham a.vastu kila labhyate |

प्रयत्नेन अपि सम्प्राप्तम् मृगतृष्ण~अम्बुकैः इव ॥६।५१।१४॥

prayatnena api samprAptam mRgatRSNa.Ambukai: iva ||6|51|14||

असत् एव सत् एव असत् अज्ञानात् अस्य सत्यता ।

asat eva sat eva asat ajJAnAt asya satyatA |

ज्ञानात् यथा.स्थितम् वस्तु दृश्यते नश्यति भ्रमः ॥६।५१।१५॥

jJAnAt yathA.sthitam vastu dRzyate nazyati bhrama: ||6|51|15||

अविद्यया विचारः अयम् जीव.पुर्यष्टक~आदिका ।

avidyayA vicAra: ayam jIva.puryaSTaka.AdikA |

अपि अत्यन्तम् असत्यायाः कल्पनाकल्पित~आत्मनः ॥६।५१।१६॥

api atyantam asatyAyA: kalpanAkalpita.Atmana: ||6|51|16||

तस्य आस्त* उपदेशाय सा इयम् जीव.आदि.कल्पना ।

tasya Asta* upadezAya sA iyam jIva.Adi.kalpanA |

कृता शास्त्रैः प्रबोधाय ताम् त्वम् एक.मनाः शृणु ॥६।५१।१७॥

kRtA zAstrai: prabodhAya tAm tvam eka.manA: zRNu ||6|51|17||

जीवत्वम् इव सम्प्राप्ता पुर्यष्टक.पद.स्थिता ।

jIvatvam iva samprAptA puryaSTaka.pada.sthitA |

कला कलङ्क.कलिता चितिः आबोधन~उन्मुखी ॥६।५१।१८॥

kalA kalaGka.kalitA citi: Abodhana~unmukhI ||6|51|18||

यत् यथा भावयति आशु तत् तथा अनुभवति अलम् ।

yat yathA bhAvayati Azu tat tathA anubhavati alam |

सत्यः भवतु अ.सत्यः वा बालेन निशि यक्षकः ॥६।५१।१९॥

satya: bhavatu a.satya: vA bAlena nizi yakSaka: ||6|51|19||

पञ्च.तन्मात्र.कलनाम् सम्भावयति सत्तया ।

paJca.tanmAtra.kalanAm sambhAvayati sattayA |

तत्र आत्मनि तथा रन्ध्रान् प्रपश्यति तथा उदितान् ॥६।५१।२०॥

tatra Atmani tathA randhrAn prapazyati tathA uditAn ||6|51|20||

एभ्य* एव समुत्पन्नम् बहिःस्थम् भूत.पञ्चकम् ।

ebhya* eva samutpannam bahi:stham bhUta.paJcakam |

पश्यन्ति अनन्यत् अन्याभम् शाखा.शतम् इव अङ्कुरः ॥६।५१।२१॥

pazyanti ananyat anyAbham zAkhA.zatam iva aGkura: ||6|51|21||

इदम् अन्तर् इदम् बाह्यम् इति निश्चयवान्* ततः ।

idam antar idam bAhyam iti nizcayavAn* tata: |

जीवो भावम् यथा आदत्ते तत् तथा द्रढयति अथ ॥६।५१।२२॥

jIvo bhAvam yathA Adatte tat tathA draDhayati atha ||6|51|22||

रश्मि.जालम् इव इन्दोः यत् आत्मनः प्रतिभासनम् ।

razmi.jAlam iva indo: yat Atmana: pratibhAsanam |

बाह्य.स्पर्शतया तेन तत् एव आशु उररी.कृतम् ॥६।५१।२३॥

bAhya.sparzatayA tena tat eva Azu urarI.kRtam ||6|51|23||

मरिचस्य इव यत् तैक्ष्ण्यम् शून्यत्वम् इव खस्य यत् ।

maricasya iva yat taikSNyam zUnyatvam iva khasya yat |

आत्मनः वेदनम् यत् च तत् एव अन्यत् इव स्थितम् ॥६।५१।२४॥

Atmana: vedanam yat ca tat eva anyat iva sthitam ||6|51|24||

अत्र एव निश्चयम् बद्ध्वा नियमः सुदृढी.कृतः ।

atra eva nizcayam baddhvA niyama: sudRDhI.kRta: |

अनेन इत्थम् अनेन इत्थम् भाव्यम् इति अवखण्डितम् ॥६।५१।२५॥

anena ittham anena ittham bhAvyam iti avakhaNDitam ||6|51|25||

स्वभाव~इतर.नाम असौ स्व.सम्कल्पमय~आत्मकः ।

svabhAva~itara.nAma asau sva.samkalpamaya.Atmaka: |

कःचित् कदा.चित् भवति स्वभावेन एव न अन्यथा ॥६।५१।२६॥

ka:cit kadA.cit bhavati svabhAvena eva na anyathA ||6|51|26||

आत्मना एव इदम् अखिलम् सम्पन्नम् द्वैतम् अद्वयम् ।

AtmanA eva idam akhilam sampannam dvaitam advayam |

खण्डो मधु.रसेन इव मृत् एव च महा.घटः ॥६।५१।२७॥

khaNDo madhu.rasena iva mRt eva ca mahA.ghaTa: ||6|51|27||

संनिवेश=विकार.आदि.देश.काल.आदि.सम्भवात् ।

saMniveza=vikAra.Adi.deza.kAla.Adi.sambhavAt |

सम्भवति अत्र न.तु ईशे देश.काल.आदि~अ.सम्भवात् ॥६।५१।२८॥

sambhavati atra na.tu Ize deza.kAla.Adi~a.sambhavAt ||6|51|28||

इतः पुष्प.मितः पत्रम् अहम् इति उदितो यथा ।

ita: puSpa.mita: patram aham iti udito yathA |

खण्डे स्व.आत्मनि नः सत्ता.रसः अद्वित्वे द्विताम् वहन् ॥६।५१।२९॥

khaNDe sva.Atmani na: sattA.rasa: advitve dvitAm vahan ||6|51|29||

इतः पट* इतः कुड्यम् अहम् इति.आदिनः तथा ।

ita: paTa* ita: kuDyam aham iti.Adina: tathA |

सर्व.आत्मन् आत्मनि ब्रह्म विद्धि त्वम् द्वित्वम् आहरत् ॥६।५१।३०॥

sarva.Atman Atmani brahma viddhi tvam dvitvam Aharat ||6|51|30||

अद्य अङ्कुरः अहम् अद्य अर्क.रुक् अहम् तु अद्य वारिदः ।

adya aGkura: aham adya arka.ruk aham tu adya vArida: |

यथा इति तिष्ठति अम्भोदः तथा आत्मा सत्.अ.सत्=वपुः ॥६।५१।३१॥

yathA iti tiSThati ambhoda: tathA AtmA sat.a.sat=vapu: ||6|51|31||

इति भाव्यम् अनेन इदम् इत्थम् सर्व.ईश्वरे ततम् ।

iti bhAvyam anena idam ittham sarva.Izvare tatam |

क्रमम् खण्डयितुम् लोके कस्य नाम अस्ति शक्तता ॥६।५१।३२॥

kramam khaNDayitum loke kasya nAma asti zaktatA ||6|51|32||

आदर्श.स्वच्छ* आकाशे न एव स्वः प्रतिबिम्बति ।

Adarza.svaccha* AkAze na eva sva: pratibimbati |

व्यतिरेक~असम्भवतः कचति एव हि केवलम् ॥६।५१।३३॥

vyatireka.Asambhavata: kacati eva hi kevalam ||6|51|33||

ब्रह्मणि तु आत्मना आत्मा एव स्थितः कचति बिम्बति ।

brahmaNi tu AtmanA AtmA eva sthita: kacati bimbati |

द्वैती.भवति अ.देहः अपि चिन्मयत्वात् स्वभावतः ॥६।५१।३४॥

dvaitI.bhavati a.deha: api cinmayatvAt svabhAvata: ||6|51|34||

यत् यथा एव आत्म.कचनम् वेत्ति तम् भवतात्मना ।

yat yathA eva Atma.kacanam vetti tam bhavatAtmanA |

असत्यम् अपि तत् न इह व्यभिचारी कदाचन ॥६।५१।३५॥

asatyam api tat na iha vyabhicArI kadAcana ||6|51|35||

हेमत्व.कटकत्वे द्वे सत्य~अ.सत्य.स्व.रूपिणी ।

hematva.kaTakatve dve satya.A.satya.sva.rUpiNI |

हेम्नि भाण्ड.गते यत्.वत् चित्त्व~अ.चित्त्वे तथा आत्मनि ॥६।५१।३६॥

hemni bhANDa.gate yat.vat cittva.A.cittve tathA Atmani ||6|51|36||

सर्व.गतात् चितेः चित्त्वम् नित्यम् मनसि विद्यते ।

sarva.gatAt cite: cittvam nityam manasi vidyate |

हेमत्वम् कटकस्य इव जड.भावः स्थितः अन्यदा ॥६।५१।३७॥

hematvam kaTakasya iva jaDa.bhAva: sthita: anyadA ||6|51|37||

चित्त्व.जाड्य~आत्मकम् चित्तम् दृढम् भावयति स्वयम् ।

cittva.jADya.Atmakam cittam dRDham bhAvayati svayam |

यथा यदा एव यत् भावम् तथा भवति तत् तदा ॥६।५१।३८॥

yathA yadA eva yat bhAvam tathA bhavati tat tadA ||6|51|38||

काले काले चित्ता जीवः तु अन्योन्यः भवति स्वयम् ।

kAle kAle cittA jIva: tu anyonya: bhavati svayam |

भावित~आकारवान् अन्तः वासना.कलिका~उदयात् ॥६।५१।३९॥

bhAvita.AkAravAn anta: vAsanA.kalikA~udayAt ||6|51|39||

स्वप्ने दृष्टः यथा ग्रामो याति सत्ता~अन्यता~ईक्षणात् ।

svapne dRSTa: yathA grAmo yAti sattA.AnyatA~IkSaNAt |

देहात् देहम् तथा याति देहः अयम् प्रतिभा~आत्मकः ॥६।५१।४०॥

dehAt deham tathA yAti deha: ayam pratibhA.Atmaka: ||6|51|40||

प्रतिभासो यथा स्वप्ने परः कुड्यम् पटो भवेत् ।

pratibhAso yathA svapne para: kuDyam paTo bhavet |

भवति असत्यम् एव इदम् देह~अन्तरम् इदम् स्वतः ॥६।५१।४१॥

bhavati asatyam eva idam deha.Antaram idam svata: ||6|51|41||

अ.सत्यम् एव म्रियते तु अ.सत्यम् जायते पुनः ।

a.satyam eva mriyate tu a.satyam jAyate puna: |

जीवः स्व.प्रतिभासते स्वप्नवत् स्व.अन्य.रूपवत् ॥६।५१।४२॥

jIva: sva.pratibhAsate svapnavat sva.anya.rUpavat ||6|51|42||

कालेन एतादृशम् रूपम् इदम् न अन्यत्वम् एति वै ।

kAlena etAdRzam rUpam idam na anyatvam eti vai |

प्रकृतम् निश्चया~अरूढम् भ्रमन्ति एते भवः स्वतः ॥६।५१।४३॥

prakRtam nizcayA.ArUDham bhramanti ete bhava: svata: ||6|51|43||

वस्तु दृष्टम् अ.दृष्टम् च स्वप्ने सं.अनुभूयते ।

vastu dRSTam a.dRSTam ca svapne saM.anubhUyate |

जीव.स्वप्ने जगत्~रूपम् विद्धि वेद्य.वेदाम् वर ॥६।५१।४४॥

jIva.svapne jagat~rUpam viddhi vedya.vedAm vara ||6|51|44||

अजाग्रत्~दृष्टि.दृष्टो यः स्व.अभिधा~आदिना इतरः ।

ajAgrat~dRSTi.dRSTo ya: sva.abhidhA.AdinA itara: |

न स्वप्नो विद्यते तस्मात् अच्छा~आत्मा चिति.मात्रकम् ॥६।५१।४५॥

na svapno vidyate tasmAt acchA.AtmA citi.mAtrakam ||6|51|45||

अद्य अपूर्व~अभिधम् स्वप्ने यथा पश्यति न अन्यथा ।

adya apUrva.Abhidham svapne yathA pazyati na anyathA |

अग्र.दृष्टम् तथा एव अर्थम् चेतनम् चित् प्रपश्यति ॥६।५१।४६॥

agra.dRSTam tathA eva artham cetanam cit prapazyati ||6|51|46||

प्राक्तनी वासना~आदि अपि पौरुषेण अवजीयते ।

prAktanI vAsanA.Adi api pauruSeNa avajIyate |

ह्यः.कु.कर्म अद्य यत्नेन प्रयाति हि सु.कर्मताम् ॥६।५१।४७॥

hya:.ku.karma adya yatnena prayAti hi su.karmatAm ||6|51|47||

मोक्षात् ऋते न शाम्यन्ति जीवताम् चक्षुर्.आदयः ।

mokSAt Rte na zAmyanti jIvatAm cakSur.Adaya: |

उन्मज्जन्ति निमज्जन्ति केवलम् देश.कालतः ॥६।५१।४८॥

unmajjanti nimajjanti kevalam deza.kAlata: ||6|51|48||

चितः स्व.कलनात् तस्य देहः अग्र इव तिष्ठति ।

cita: sva.kalanAt tasya deha: agra iva tiSThati |

पञ्चात्माभावितः असत्यो महायक्षः शिशोः इव ॥६।५१।४९॥

paJcAtmAbhAvita: asatyo mahAyakSa: zizo: iva ||6|51|49||

मनः बुद्धिः अहम्कारः तथा तन्मात्र.पञ्चकम् ।

mana: buddhi: ahamkAra: tathA tanmAtra.paJcakam |

इति पुर्यष्टकम् प्रोक्तम् देहः असाउ आतिवाहिकः ॥६।५१।५०॥

iti puryaSTakam proktam deha: asAu AtivAhika: ||6|51|50||

अमूर्त* एव चित्त.आत्मा खत्वम् अस्य अति.पीनता ।

amUrta* eva citta.AtmA khatvam asya ati.pInatA |

वातता अस्य महा.गुल्मो देहता अस्य सुमेरुता ॥६।५१।५१॥

vAtatA asya mahA.gulmo dehatA asya sumerutA ||6|51|51||

विरजः तु अक्रमेण एव निरवस्थः तु मुक्ति.भाक् ।

viraja: tu akrameNa eva niravastha: tu mukti.bhAk |

सुषुप्तता~एक~अवस्थास्य जडाः क्रोडी.कृता यया ॥६।५१।५२॥

suSuptatA~eka.AvasthAsya jaDA: kroDI.kRtA yayA ||6|51|52||

स्वप्न.नाम्नी तथा अवस्था देह.प्रत्यय.शालिनी ।

svapna.nAmnI tathA avasthA deha.pratyaya.zAlinI |

आ=मोक्षम् भ्रमति इह अयम् इति स्थावर.जङ्गमैः ॥६।५१।५३॥

A=mokSam bhramati iha ayam iti sthAvara.jaGgamai: ||6|51|53||

कदा.चित् *हि सुषुप्त.स्थः कदा.चित् स्वप्न.वत् स्थितः ।

kadA.cit *hi suSupta.stha: kadA.cit svapna.vat sthita: |

आतिवाहिक.देहः अयम् सर्वस्य एव अवतिष्ठते ॥६।५१।५४॥

AtivAhika.deha: ayam sarvasya eva avatiSThate ||6|51|54||

यदा सुषुप्त.भाव=स्थः भावि.दुः.स्वप्न.वेधितः ।

yadA suSupta.bhAva=stha: bhAvi.du:.svapna.vedhita: |

तदा काल~अनल.समः तिष्ठति अनुदित~आकृतिः ॥६।५१।५५॥

tadA kAla.Anala.sama: tiSThati anudita.AkRti: ||6|51|55||

स्थावरात् यासु अवस्थासु कल्प.वृक्ष.दशासु च ।

sthAvarAt yAsu avasthAsu kalpa.vRkSa.dazAsu ca |

भवति एव सुषुप्त.स्थो घन.मोह.शिल.घनः ॥६।५१।५६॥

bhavati eva suSupta.stho ghana.moha.zila.ghana: ||6|51|56||

सुषुप्तता अस्य जडता स्वप्न~उत्था इयम् हि संसृतिः ।

suSuptatA asya jaDatA svapna~utthA iyam hi saMsRti: |

यः प्रबोधः अस्य सा मुक्तिः तत् जाग्रत् या तु तुर्यता ॥६।५१।५७॥

ya: prabodha: asya sA mukti: tat jAgrat yA tu turyatA ||6|51|57||

जीव.प्रबोधात् मुक्तिः हि प्रबोधात् परमात्मताम् ।

jIva.prabodhAt mukti: hi prabodhAt paramAtmatAm |

सः अभ्येति क्षालितमलम् ताम्रम् कनकताम् इव ॥६।५१।५८॥

sa: abhyeti kSAlitamalam tAmram kanakatAm iva ||6|51|58||

जीव.प्रबोधात् मुक्तिः या सा च इह द्वि.विधा उच्यते ।

jIva.prabodhAt mukti: yA sA ca iha dvi.vidhA ucyate |

एका "जीवन्.मुक्तता" इति द्वितीया "देह.मुक्तता" ॥६।५१।५९॥

ekA "jIvan.muktatA" iti dvitIyA "deha.muktatA" ||6|51|59||

जीवन्.मुक्तिः हि तुर्यत्वम् तुर्य.आतीतम् पदम् ततः ।

jIvan.mukti: hi turyatvam turya.AtItam padam tata: |

बोधः जीवः प्रबोधः अयम् स* च बुद्धि.प्रयत्नतः ॥६।५१।६०॥

bodha: jIva: prabodha: ayam sa* ca buddhi.prayatnata: ||6|51|60||

ज्ञात.प्रमाणः जीवः अन्तर् यः जानाति इह तन्मयः ।

jJAta.pramANa: jIva: antar ya: jAnAti iha tanmaya: |

पश्यति इमम् भयम् च एव सु.दीर्घ.स्वप्न.विभ्रमम् ॥६।५१।६१॥

pazyati imam bhayam ca eva su.dIrgha.svapna.vibhramam ||6|51|61||

मिथ्या उदितः स्व.हृदये स्वस्थ* एव शिली.कृते ।

mithyA udita: sva.hRdaye svastha* eva zilI.kRte |

जीवानाम् अन्तरे तु अन्यत् न किम्चित् चित्.कलाम् विना ॥६।५१।६२॥

jIvAnAm antare tu anyat na kimcit cit.kalAm vinA ||6|51|62||

ताम् एव अन्यतया पश्यन् मुधा एव परिशोचति ।

tAm eva anyatayA pazyan mudhA eva parizocati |

जीव~अणोः अन्तरे तु अन्यन् न किम्चित् परमात् ऋते ॥६।५१।६३॥

jIva.ANo: antare tu anyan na kimcit paramAt Rte ||6|51|63||

यत्र तत्र जगत् दृष्टम् अहो माया.विजृम्भितम् ।

yatra tatra jagat dRSTam aho mAyA.vijRmbhitam |

स्थालि~अन्तः क्वथत् अम्बूनाम् यथा नाना भ्रम~उदयः ॥६।५१।६४॥

sthAli~anta: kvathat ambUnAm yathA nAnA bhrama~udaya: ||6|51|64||

जीव~अणूनाम् तथा एव अन्तर् मिथ्या.सम्सरण~उदयः ।

jIva.ANUnAm tathA eva antar mithyA.samsaraNa~udaya: |

बन्धः अस्य वासना.बन्धो मोक्षः स्यात् वासना~आलयः ॥६।५१।६५॥

bandha: asya vAsanA.bandho mokSa: syAt vAsanA.Alaya: ||6|51|65||

वासन~अन्तः अस्य सौषुप्ती स्वप्ने विस्फुरति स्थितिः ।

vAsana.Anta: asya sauSuptI svapne visphurati sthiti: |

घन.वासन.मोहः अयम् जीवः स्थावरता.आदि.भाक् ॥६।५१।६६॥

ghana.vAsana.moha: ayam jIva: sthAvaratA.Adi.bhAk ||6|51|66||

मध्य.स्थ.वासनः तिर्यक् पुरुषः तनु.वासनः ।

madhya.stha.vAsana: tiryak puruSa: tanu.vAsana: |

यदा अन्तर्.जीवितेन अन्तः बहिः जाता घट~आदयः ॥६।५१।६७॥

yadA antar.jIvitena anta: bahi: jAtA ghaTa.Adaya: ||6|51|67||

जीव~ऐक्यात् उभयोः सत्ताम् ग्राह्य.ग्राहकयोः तदा ।

jIva.AikyAt ubhayo: sattAm grAhya.grAhakayo: tadA |

आत्म~अनात्म.समालीढो बहिर् अन्तर् यदा चिता ॥६।५१।६८॥

Atma.AnAtma.samAlIDho bahir antar yadA citA ||6|51|68||

तदा ग्राह्य.ग्रहण.धीः मृग.तृष्णा इव सोदया ।

tadA grAhya.grahaNa.dhI: mRga.tRSNA iva sodayA |

न इह संत्यज्यते किम्चित् न इह किम्चित् न गृह्यते ॥६।५१।६९॥

na iha saMtyajyate kimcit na iha kimcit na gRhyate ||6|51|69||

बाह्य~अन्तर.कल~आकारः चित्.आत्म एकः प्रकाशते ।

bAhya.Antara.kala.AkAra: cit.Atma eka: prakAzate |

त्रि.जगत्~चित्.चमत्कारः तु अलम् भेद.विकल्पनैः ।

tri.jagat~cit.camatkAra: tu alam bheda.vikalpanai: |

शोभिताः स्मः चिति चिरात् स.बाह्याद्यम् न विद्यते ॥६।५१।७०॥

zobhitA: sma: citi cirAt sa.bAhyAdyam na vidyate ||6|51|70||

अब्धिः यथा जलम् अपास्त.समस्त.भेदः

abdhi: yathA jalam apAsta.samasta.bheda:

खात् अच्छम् एव सकलम् द्रवम् एक.शुद्धम् ।

khAt accham eva sakalam dravam eka.zuddham |

सर्वम् तथा इदम् अप.हस्तित.भेद.जाताम्

sarvam tathA idam apa.hastita.bheda.jAtAm

आद्यम् परम् पदम् अनामयम् एव बुद्धम् ॥६।५१।७१॥

Adyam param padam anAmayam eva buddham ||6|51|71||

*O*ॐm

FM.6.51

*On BODIES and IGNORANCE*

*VASISHTHA said—*

न पुनर् भवतः पूर्वम् सम्पन्नाश् चक्षुर्.आदयः ।

na punar bhavata: pUrvam sampannA: cakSur.Adaya: |

यथा कमल.जस्य एतत् सर्वम् एव त्वया श्रुतम् ॥६।५१।१॥

yathA kamala.jasya etat sarvam eva tvayA zrutam ||6|51|1||

*.*

na punar bhavata: pUrvam sampannA: cakSur.Adaya: yathA kamala.jasya etat

sarvam eva tvayA zrutam

*. *

*n**ot again must Your Grace*

*hear it for it happened long.ago*

*witness has been given*

*:*

*sure as all This is the LotusBorn's*

*you've heard all this*

*.*

*vlm. rAma, you have heard me relate unto you

that, even the lotus.born brahmA

who was born long before you

had been without his organs of sense at first

.

~AB. … api arthe punar.zabda: | kamalasya iva bhavata: .api sRSTe: pUrvam
an.Adyantam iti Adi.varNita.brahma.svabhave sthitasya … ||6|51|

*sv.1 The Story of Arjuna VASISTHA continued:

(ie. .. was purely a spiritual Being, and had necessarily neither a gross

body nor any of its organs

such as we possess).

* na punar Not again — not indeed — bhavata: / bhava.tas *for Your Grace
/out.of.becoming* pUrvam* samp*annA: *what was **formerly befallen*
cakSur.Adaya: of Sight &c — the senses — yathA kamala.jasya as it was for
the Lotus.Born BrahmA — etat sarvam eva all this indeed — tvayA zrutam by
you is known —

ब्रह्म.पुरि.अष्टकस्य आदौ अर्थ.सम्वित् यथा उदिता ।

brahma.puri.aSTakasya Adau artha.samvit yathA uditA |

पुर्यष्टकस्य सर्वस्य तथा एव उदेति सर्वदा ॥६।५१।२॥

puryaSTakasya sarvasya tathA eva udeti sarvadA ||6|51|2||

.

brahma.puri.aSTakasya Adau

artha.samvit yathA uditA |

puryaSTakasya sarvasya

tathA eva udeti sarvadA

*. *

*there are Eight Gates to the City of brahmA the Immense *

*.*

*in the Beginning,*

*as it has arisen*

*thru the City's Eight Gates,*

*for the sake of the Awareness of everyone,*

*in that way it always arises*

*.*

* ॐ .> the brahman.Immensity .> brahmA the Immense, the Creative Deity .>

"brahma" or "brahmic" implies either apart or both together.

~vwv.344. As the perception of objects arose at the beginning for the
eightfold city (consisting of the five subtle elements of sound, touch,

form, taste and smell, mind, intellect and ego) of brahmA, the Creator.god,

so does it arise at all time for the eightfold city of every individual.

~AB. … vyavahArtavya artha.samvid.uditA tathA sarvasya …

*vlm.2. As Brahmá.the collective agents of creation were endued only with
his Consciousness.Samvid for the performance of all his functions; so are
all individual personalities endowed with their self..consciousness only,

for the discharge of all their necessary duties.

* "ze" I remind you is the fuzzy pronoun

read it "he" or "she" as.U.wish

.

~vwv.150/6.51.3b,4a. Whatever one imagines in whichever manner, he

perceives that quickly in that manner. *sv.3.12 Whatever the jiva (which is

the puryastaka or the subtle body) conceives of while still in the womb,
that it sees as existent.

**vlm.3. Know that as the living soul, dwelling in its body in the mother's

womb, comes to reflect on the actions of the senses, it finds their proper

organ supplied to its body immediately. *

इन्द्रियाणि इन्द्रिय~अर्थ~आख्यम् विद्धि संवेदनम् स्वकम् ।

indriyANi indriya.Artha.Akhyam viddhi saMvedanam svakam |

सम्पन्नम् च यथा तत् ते प्रोक्तम् आद्य.मनः=स्थितौ ॥६।५१।४॥

sampannam ca yathA tat te proktam Adya.mana:=sthitau ||6|51|4||

.

indriyANi. The Indriya Organs

indriya.Artha.Akhyam

viddhi know as;..

samvedanam understanding, articulating;..

svakam one's own;..

sampannam complete;..

ca yathA and thus;..

tat te that they are

*the declared/produced *

Adya.mana:.sthitau

*as in the original Mind.*

samvedana n. perception, consciousness; telling, announcing.

~vwv.

*Know the organs of sense and that called the object of sense *

*as one's own perception (by the mind). *

*vlm.4. Know the senses and the organs of sense to be the forms of

consciousness itself, and this I have fully explained to you in the case of
Brahma, who represents the collective body of all individual souls.

शुद्धा संवित् सम्भवन्ती संवेदनम् अनिन्दितम् ।

zuddhA saMvit sambhavantI saMvedanam aninditam |

ततः अहम्.वेदन~अनन्त.जीव.पुर्यष्टक~अन्विता ॥६।५१।५॥

tata: aham.vedana.Ananta.jIva.puryaSTaka.AnvitA ||6|51|5||

.

zuddhA saMvit sambhavantI

saMvedanam aninditam |

tata: aham.vedana.Ananta.jIva.puryaSTaka.AnvitA

*. *

they becoming pure Samvit Awareness

conceives of while still in the womb, that it sees as existent. Just as in
the macrocosm the cosmic elements evolve, even so in the microcosm the
senses corresponding to those elements evolve....

**vlm.5. At first there was the pure consciousness in its collective.form

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

na manas tAm ca gacchati

na ca jIvatvam AyAti

na ca pUryaSTakAtmikA

.

~AB. cetya.mantavya.Adi=gocara.buddhi.vRtty....

*vlm.7. The objectivity of God does not imply his becoming either the

thinking mind or the living soul; nor his assuming upon him the organic
body or any elemental form. (Because the Lord becomes the object of our
meditation and adoration in his spirit only).

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

na asti iva ya: sadA –

ignorant; this is called the supreme soul, which is beyond the
comprehension of the mind and apprehension of the senses.

are resembled for the instruction of mankind, as sparks emitted from fire.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

यतः कुतः चित् सम्पन्ने तु अविद्यामय* आमये ।

yata: kuta: cit sampanne tu avidyAmaya* Amaye |

उपदेश्य~उपदेशेन प्र.विलीने विचारणात् ॥६।५१।१०॥

upadezya~upadezena pra.vilIne vicAraNAt ||6|51|10||

.

*hence whyever *

sampanne tu –

*tho produced *

avidyA.maye Amaye

upadezya upadezena *= *

pravilIne vicAraNAt *. *

#AmI

#Amaya

*vlm.10. From whatever source ignorance (Avidyá) may have sprung, you have

no need of inquiring into the cause thereof; but taking ignorance as a
malady, you should seek the remedy of reasoning for its removal.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

प्रशान्त.सकल~आकारम् ज्ञानम् तत्र अवशिष्यते ।

prazAnta.sakala.AkAram jJAnam tatra avaziSyate |

यत्र आकाशम् अपि स्थूलम् अणाउ इव महाचलः ॥६।५१।११॥

yatra AkAzam api sthUlam aNAu iva mahAcala: ||6|51|11||

.

prazAnta.sakala.AkAram *all formations having subsided *=

jJAnam tatra avaziSyate *jnAna*Wisdom there remains* =

yatra AkAzam api sthUlam *= *

aNau iva mahAcala: *is like an Everest in an atom.*

*vlm.11. After all forms of things and the erroneous knowledge of

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

यत्र उद्यत् आचारम् अपि सत् अपि असत् इव स्थितम् ।

yatra udyat AcAram api sat api asat iva sthitam |

जगत्.जान् विषयान् त्यक्त्वा काये त्वम् तिष्ठ निर्मले ॥६।५१।१२॥

jagat.jAn viSayAn tyaktvA kAye tvam tiSTha nirmale ||6|51|12||

.

yatra udyat AcAram api *= *

sat api asat iva sthitam *– tho real as.if unreal existing + *

jagat.jAn viSayAn tyaktvA – *hvg abandoned world.born sensuality = *

kAye tvam tiSTha nirmale *– in the body you should remain in the
immaculate. *

*vlm.12. That in which all the actions and commotions of the world, remain

still and motionless; if they were buried in dead silence and nihility; is
the surest rock of your rest and resort, after feeling from the bustle of
all worldly business.

*sv.3.12 Whatever the jiva (which is the puryastaka or the subtle body)

~vwv.13 That alone is indeed the nature of Nescience consisting of
unreality, on which account, while being observed, it certainly perishes
and is not seen at all.

*vlm.13. The unreal or negative idea of ignorance, has also a form, as

*sv.13 Even when you observe this ignorance very carefully and keenly you

do not see it: it vanishes.

आलोकितम् नाम कथम् अ.वस्तु किल लभ्यते ।

Alokitam nAma katham a.vastu kila labhyate |

प्रयत्नेन अपि सम्प्राप्तम् मृगतृष्ण~अम्बुकैः इव ॥६।५१।१४॥

prayatnena api* samp*rAptam mRgatRSNa.Ambukai: iva ||6|51|14||

.

Alokitam nAma katham *= *

a.vastu kila labhyate

prayatnena api* samp*rAptam *= *

mRgatRSNa.Ambukai: iva *. *

*sv.14 The unreal is rooted in unreality. We only talk of water in the

mirage. The water in the mirage, being unreal, has never been water at all.
In the light of truth, the reality of all things is revealed, and delusion
or illusory perception vanishes.

*vlm.14. Seek after her, and what can you find but her nothingness; and if

by your endeavour you can get anything of her, it is as the water in the
mirage (which kills by decoying the unwary traveller).

~VA indeed, how seen can be even unreal? Even obtained with efforts,

mirage water does not exist.

**var. AS: a typo (even in the original). मृगतृष्णाम्बुकैरिव should be two
words मृगतृष्णाम्बु कैरिव.
~AS: How can an unreal thing be acquired, even when observed? Who indeed

have obtained the water from the mirage even after effort?

असत् एव सत् एव असत् अज्ञानात् अस्य सत्यता ।

asat eva sat eva asat ajJAnAt asya satyatA |

ज्ञानात् यथा.स्थितम् वस्तु दृश्यते नश्यति भ्रमः ॥६।५१।१५॥

jJAnAt yathA.sthitam vastu dRzyate nazyati bhrama: ||6|51|15||

.

asat eva sat eva asat *= *

ajJAnAt asya satyatA

jJAnAt yathA.sthitam vastu *= *

dRzyate nazyati bhrama: *.*

*sv.15 The self is real. Jiva, puryastaka (the subtle body) and all the

*vlm.15. As it is ignorance alone that creates her reality, her unreality

appears as a reality, and destroys the seeming reality at once. (Avidyá or
Ignorance is the Goddess of the agnostic sáktas, who worship her, under the
name of Máya or Illusion also).

अविद्यया विचारः अयम् जीव.पुर्यष्टक~आदिका ।

avidyayA vicAra: ayam jIva.puryaSTaka.AdikA |

अपि अत्यन्तम् असत्यायाः कल्पनाकल्पित~आत्मनः ॥६।५१।१६॥

api atyantam asatyAyA: kalpanAkalpita.Atmana: ||6|51|16||

.

avidyayA *w ignorance = *

vicAr*a: *ayam *this Enquiry = *

jIva.puryaSTaka.AdikA

api atyantam asatyAyA: *= *

kalpanAkalpita.Atmana: *. *

*vlm.16. Agno[stic]ism imputes false attributes to the nature of the Deity,

and it is the doctrine of the agnostics to misrepresent the universal
spirit, under the forms of the living soul and the perishable body. (from
their ignorance of the supreme).

*sv.16.18 This infinite consciousness has, as it were, assumed the nature

of the jiva, and oblivious of its true nature it experiences whatever it
thinks of as being.

तस्य आस्त* उपदेशाय सा इयम् जीव.आदि.कल्पना ।

tasya Asta* upadezAya sA iyam jIva.Adi.kalpanA |

कृता शास्त्रैः प्रबोधाय ताम् त्वम् एक.मनाः शृणु ॥६।५१।१७॥

kRtA zAstrai: prabodhAya tAm tvam eka.manA: zRNu ||6|51|17||

.

tasyAsta upadezAya *= *

sA iyam jIva.Adi.kalpanA

kRtA zAstrai: prabodhAya *= *

tAm tvam eka.manA: zRNu *. *

~vwv.1418/17b. (The principle of avidyA) has been created by the scriptures

for the sake of instruction.

*vlm.17. Now hear me attentively to tell you the sástras that they have

invented, in order to propagate their agnostic religion or belief in this
avidyá, by setting up the living soul and others in lieu of the supreme
spirit.

*sv.16.18 This infinite consciousness has, as it were, assumed the nature

of the jiva, and oblivious of its true nature it experiences whatever it
thinks of as being.

जीवत्वम् इव सम्प्राप्ता पुर्यष्टक.पद.स्थिता ।

jIvatvam iva samprAptA puryaSTaka.pada.sthitA |

कला कलङ्क.कलिता चितिः आबोधन~उन्मुखी ॥६।५१।१८॥

kalA kalaGka.kalitA citi: Abodhana~unmukhI ||6|51|18||

.

*jd.18 jIvatvam iva* samp*rAptA *– having reached the condition 0f a jIva =*

puryaSTaka.pada.sthitA *– situate in the Octal state =*

kalA kalaGka.kalitA

citi: *=*

Abodhan*a~u*nmukhI *. *

*vlm.18. Being fond of representing the Divine Intellect in a visible form,