fm7143 3.sp09...11 Consciousness in the World .z83

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Sep 11, 2018, 10:04:37 PM9/11/18
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DAILY READINGS wd 12September

fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24

https://www.dropbox.com/s/fxfox8dl6aplwjl/fm3093%201.sp12%20The%20MIND%20of%20brahmA%20the%20IMMENSE%20.z24.docx?dl=0

fm6049 2.sp12 EVOLUTION OF THE WORLD .z36

https://www.dropbox.com/s/v7gqmxnmhhzjjyh/fm6049%202.sp12%20EVOLUTION%20OF%20THE%20WORLD%20.z36.docx?dl=0

fm7144 3.sp12..13 Consciousness & Destiny .z53

https://www.dropbox.com/s/6lhyrj315wgf08b/fm7144%203.sp12..13%20Consciousness%20%26%20Destiny%20.z53.docx?dl=0

 

 

 

 

 

fm7143 3.sp09...11 Consciousness in the World .z83

https://www.dropbox.com/s/igus25h57gpx4f6/fm7143%203.sp09...11%20Consciousness%20in%20the%20World%20.z83.docx?dl=0

 

 

 

 

Om

 

 

 

 

 

 

Consciousness in the World

 

THE MUNI said—

 

x01|o/

सर्वेषाम् एव धर्माणाम् कर्मणा शर्मणाम् अपि

sarveSAm eva dharmANAm karmaNA zarmaNAm api |

पण्डितः पुण्डरीकाणाम् मार्तण्ड* इव मण्डनम् ॥७।१४३।१॥

paNDita: puNDarIkANAm mArtaNDa* iva maNDanam ||7|143|01||

.

sarveSAm eva dharmANAm – of absolutely.all of the dharmas = karmaNA - thru karma = zarmaNAm api – of that state/the other world even = paNDita: - the Pandit = puNDarIkANAm – of white.lotuses = mArtaNDa iva maNDanam – like Martanda, the DeathEgg.Sun...

~sv.1 The pandita (one who has self-knowledge) is like the sun which makes the lotus of all dharma, karma and knowledge blossom...

~vlm.1 The sage continued:—The wise man shines in the assembly of the learned, as the sun illumines the assemblage of lotuses, in his investigation of the duties of religion and ceremonial acts, leading to the welfare of men in both worlds.

* sarveSAm eva dharmANAm – of absolutely.all of the dharmas = karmaNA - thru karma = zarmaNAm api – of that state/the other world even = paNDita: - the Pandit = puNDarIkANAm – of white.lotuses = mArtaNDa iva maNDanam – like Martanda, the DeathEgg.Sun...

 

y02|o/

आत्म-ज्ञान-विदः यान्ति याम् गतिम् गति-कोविदाः

Atma-jJAna-vida: yAnti yAm gatim gati-kovidA: |

पण्डिताः_तत्र शक्र-श्रीः_जरत्-तृण.लवायते ॥२॥

paNDitA:_tatra zakra-zrI:_jarat-tRNa.lavAyate ||02||

.

Atma-jJAna-vida: yAnti – ... the knowers of Self.Wisdom coming.to =

yAm gatim - the way which is =

gati-kovidA: - the way of the learned =

paNDitA:_tatra zakra-zrI: - the Pandits there are a bunch of crafty Indras =

jarat-tRNa-lavAyate – scattering dry grass

.

~vwv.2264/7.143.2.

In that state (or position)

which the wise ones,

who are conversant with Self-knowledge

and who are experienced (or proficient) in the Path (to such Knowledge), reach,

the wealth of God Indra acts like a decaying piece of grass.

~vlm.2. The heavenly felicity which is attained by the learned and wise

by means of their spiritual knowledge, is as an ocean of bliss;

before which the prosperity of god Indra even,

appears to dwindle away as rotten straws amidst the billows.

~sv.2-3-4 Compared to the wisdom of the sage of self-knowledge,

even the status of the king of the gods is like a worthless straw.

zgl#prim. -> #tRNa -> #tRNalava –m.- a blade of grass_bhartR. • #tRNalavAya, -Ayate - y7143.002.

\\

पाताले भूतले स्वर्गे सुखम् ऐश्वर्यम् एव वा

pAtAle bhUtale svarge sukham aizvaryam eva vA |

तत् पश्यामि यन्_नाम पाण्डित्यात्_अतिरिच्यते ॥३॥

na tat pazyAmi yan_nAma pANDityAt_atiricyate ||03||

.

in Netherworld, on Earth, in Heaven

I see no happy Lordship there to be

something that surpasses Panditry

.

~vwv.2265/7.143.3. I do not see in the nether world, on the earth and in heaven, that pleasure or even sovereignty, which indeed surpasses Wisdom (or Self-knowledge).

~vlm.3. I find no such felicity or prosperity, in the three regions of this earth or heaven above or in the pátála below, which is greater or comparable with the blissfulness of learning and wisdom.

#Iz -> #Izvara •• #aizvarya -n.- the state of Lordship superhuman power such as: #aNiman.Atomicity अणिमन्, #laghiman.lightness लघिमन् , #mahiman.x महिमन् , #prApti.x प्राप्ति , #prAkAmya.x प्राकाम्य , #vazitva.x वशित्व , #Izitva.x ईशित्व , and #kAmAvasAyitva कामा*वसायित्व #kAmAvasAyitva – n. the power of suppressing desire (one of the eight supernatural faculties of śiva-) (see yatra-kām-.) , qq.v. ; or , according to others , of such powers as vision , audition , cogitation , discrimination , and omniscience ; and of active powers such as swiftness of thought , power of assuming forms at will , and faculty of expatiation Sarvad. &c )

* पाताले भूतले स्वर्गेin Netherworld, on Earth, in Heaven, = सुखम् ऐश्वर्यम् एव वाnot even happy empowerment = तत् पश्यामि यन्I do not see that which = नामnamely - in fact = पाण्डित्याद् अतिरिच्यतेsurpasses scholarship.

 

 

 

 

http://rjgonzalez.blogspot.ca/2010/04/full-moon.html

 

 

x04|o/

पण्डितस्य यथा.भूता वस्तु.दृष्टिः प्रसीदति

paNDitasya yathAbhUtA* vastu.dRSTi: prasIdati |

दृक्_इव_इन्दौ निर्.अम्भोदे सकल~अमल-मण्डलेः ॥४॥

dRk_iva_indau nir.ambhode sakala~amala-maNDale: ||04||

.

paNDitasya - of a Pandit =

yathA.bhUtA vastu.dRSTi: prasIdati - x =

dRk_iva indau - like a view of the moon in an unclouded totally clear sky.

~vlm.4 The learned have as clear a sight of the true state of all things, as the moon-light gives a clear view of the sphere of stars in the cloudless sky.

 

y05|o/

इदम् दृश्यम् अविद्या~आत्म ब्रह्म सम्पद्यते क्षणात्

idam dRzyam avidyA~Atma brahma sampadyate kSaNAt |

बुधस्य बोधात् स्रग्दाम सर्पत्वम् इव शाम्यति ॥५॥

budhasya bodhAt sragdAma sarpatvam iva zAmyati ||05||

.

idam dRzyam – This Drshya.Percept/TheWorld =

avidyA~Atma  - an ignorant-of-Self =

brahman.Immensity =  sampadyate  - brings.together = kSaNAt.instantly =

budhasya bodhAt but for the wise thru Realization =

sragdAma.garland = sarpatvam iva zAmyati - the snake in a necklace is quieted.

~vlm.5. The visible world, soon vanishes from sight, and turns to the invisible Brahma, by the sapience of the wise; as a rosary of cord, appearing at first as a snake, is soon found to be a line upon its inspection.

~sv.5-6-7 When self-knowledge arises, the illusory notion of a world-existence vanishes and the realisation of Brahman as the only truth arises; just as when light dispels darkness, the garland which had been mistaken for a snake shines as a garland.

x

 

z06|o/

यत् स्थितम् ब्रह्मणि ब्रह्म कृताः_तेन_एव सत्यता

yat sthitam brahmaNi brahma kRtA:_tena_eva satyatA |

स्वभाव-एक~आत्मिकाः संज्ञा* देह-सर्ग-क्षय~आदिकाः ॥६॥

svabhAva-eka~AtmikA: saMjJA* deha-sarga-kSaya~AdikA: ||06||

.

what situates Brahmâ the Immense is the brahman.Immensity +  

kRtA: - they are/have made, by.That alone, a state of Reality

with the nature of OneSelflings = saMjJa.Term-A:-s, =

deha-sarga-kSayAdikA: - "deha.body, sarga.Creation, kSaya.Wasting.away" and.so.on.  

~vlm.6. That Brahma the god is ever situated in his Brahma-hood or god head is a truth evident by itself; and that it is his nature that gives rise to the terms creation, destructions, body and others. (Gloss: that the words creation &c, appertain to his very nature, and are not distinct from him).

~sv.5-6-7 When self-knowledge arises, the illusory notion of a world-existence vanishes and the realisation of Brahman as the only truth arises; just as when light dispels darkness, the garland which had been mistaken for a snake shines as a garland.

~AB. ... brahma sva.tattva-jJAnena brahmaNi sva.svabhAve yat sthitam tasya eva tena eva svabhAva-ekAtmikA deha-sarga-kSayAdikA: saMjJA: kRtA iti satyata paramArtham i.a. ||

* yat sthitam brahmaNi  - what are situate in Brahmà the Immense = brahman.Immensity  = kRtA: - they are/have made = tena eva satyatA – by.That only Reality = svabhAva.nature-eka.One~Atmika.Selfling~A-s = saMjJa.Term-A:-s, = deha-sarga-kSayAdikA: - "deha.body, sarga.Creation, kSaya.Wasting.away" and.so.on.  

 

x07|o/

सर्गः_विद्यते_एव_अयम् यत्र किल किम्.चन

sarga:_vidyate_eva_ayam na yatra kila kim.cana |

तस्य धर्माणि कर्माणि _एव_अक्षर-मालिका ॥७॥

tasya dharmANi karmANi na ca_eva_akSara-mAlikA ||07||

.

there is not known to be such a Creation

where

there

is anything.at.all

.

its "dharmas and karmas" make a mere string of letters

.

* jd. in yvFM, *sarga.Creation has the universal sense,

but also refers to the Canto-sargas of this work.

~vlm.7. He to whom the existence of the world is nil and naught, has no care or concern for acts and duties, which are no more than blank letters to him.

~AS. This sarga - creation is certainly (vidyate eva) such that nothing is ever in it; it has no rituals, no actions, not even letters (to describe things).

The thought continues in v. 8 with an argument: If the earth etc. (parts of the world ) exist then maybe they have a cause; but in the situation when they don't exist, whose cause is there? VLM seems to treat this as a continuation of the description of a paNDita and hence writes as he does.

*jd.7 - sarga: vidyate eva_ayam na yatra kila kim.cana - there is not known to be this creation where there is anything at.all. = tasya dharmANi karmANi na ca_eva_akSara-mAlikA - its dharma.s and karma.s are only a string of letters.

 

On 9/10/2015 1:17 PM, Jiva Das wrote:

सर्गो विद्यत एव_अयम्  यत्र किल किंचन 

तस्य धर्माणि कर्माणि  _एव_अक्षर-मालिका ॥७।१४३।७॥

sargo_ vidyata_ eva_ayam na yatra kila kim.cana |

tasya dharmANi karmANi na ca_eva_akSara-mAlikA ||

7

||

nnn

y08|o/

पृथ्वि.आदि सम्भवति चेत्_तत् .कारणम् अस्तु तत्

pRthvi.Adi sambhavati cet_tat sa.kAraNam astu tat |

तदेव यत्र _अस्ति_एव तत्र किम् तस्य कारणम् ॥८॥

tadeva yatra na_asti_eva tatra kim tasya kAraNam ||08||

.

if material elements become that  

that would be with-cause

and yet

where that is not indeed

there what's the cause of that

?

~vlm.8. It is possible to believe in the production of the material world, from the prior existence of its material cause; but in want of such there can be no world, nor can there be a cause of it, when it is itself null and void.

pRthvi.Adi sambhavati cet  - if Earth &c come to production =  tat sa.kAraNam astu tat  - That co-cause would be That =   tat_eva – That.alone / tadA_iva - then,as.if = yatra na_asti_eva  - where there's not even = tatra – there = kim tasya kAraNam there what's the cause of it? +

 

z09|o/

ब्रह्मणः प्रतिभातम् यत् तत्_इदम् जगत्_उच्यते

तेन_एव कुत* एतानि पृथ्वि_आदीनि क्व कारणम् ॥९॥

brahmaNa: pratibhAtam yat tat_idam jagat_ucyate |

tena_eva kuta* etAni pRthvi_AdIni kva kAraNam ||09||

.

brahmaNa: pratibhAtam yat – what is the projection of the brahman.Immensity = tat_idam jagat_ucyate – That is said.to.be This World =

tena_eva  - becuz of That only =

kuta etAni pRthvy.AdIni – from.where are these materialities? =  

kva kAraNam – where's the Cause?  

~vlm.9. It is only the reflection of Brahma, that takes the names of the earth and all other things; wherefore it is not necessary for these mere reflexions to have any cause at all. (The substance of god, being the cause of the shadow).

~sv. The people seen in a dream do not have parents: this world-dream has no cause.

 

y10|o/

स्वप्न-द्रष्टुः_दृश्य-नृणाम् अस्ति काल्पनिकम् यथा

svapna-draSTu:_dRzya-nRNAm asti kAlpanikam yathA |

वास्तवम् पूर्व.कामम् जाग्रत्-स्वप्ने तथा नृणाम् ॥१०॥

na vAstavam pUrva.kAmam jAgrat-svapne tathA nRNAm ||10||

.

for a Dream-seer, the imagined of perception of Humans is insubstantial,

but full of desire in the waking.dreams of Humans.

~vlm.

As the men seen in a dream, have no real cause except the imagination of the dreamer;

such are the persons seen in our waking dreams,

but mere reflexions of our imaginations, and not the production of their parents.

~sv. The people seen in a dream do not have parents: this world-dream has no cause.

* svapna-draSTu:_ - of the Dream-seer = dRzya-nRNAm - of his perceptual Humans = asti kAlpanikam yathA – it's like an imagining = na vAstavam pUrva.kAmam - insubstantial, full of desire = jAgrat-svapne tathA nRNAm – in the waking.dreams thus of Humans.

 

11|o/

यथा प्राक्.कर्म पुंस्त्वे स्वप्ने पुंसाम् विद्यते

yathA prAk.karma puMstve ca svapne puMsAm na vidyate |

इह जाग्रत्-स्वप्न-नृणाम् भातानाम् अपि . तथा ॥११॥

iha jAgrat-svapna-nRNAm bhAtAnAm api na.u tathA ||11||

.

yathA prAk.karma puMstve ca svapne puMsAm na vidyate –

as prior karma in humanity and in dream for humans is not known.to.be =

iha jAgrat.svapna-nRNAm - here of human waking-dreams =

bhAtAnAm api no tathA – the appearance is never thus.

~vlm.11. As there is not the causality of the prior acts, for the appearance of persons in human forms in our dream; so neither is there any actual cause for people seen in waking dream, to assume the garb of humanity upon them.

#prAkkarman -n.- an action done in a former life_KSS.

#bhA -> #bhAta -mfn.- shining , appearing &c. •• -n.- (impers.) appearance has been made by (instr.) BhP.

* yathA prAk.karma puMstve ca svapne puMsAm na vidyate - as there is not prior karma in humanity, not known.to.be in human dreams = iha jAgrat.svapna-nRNAm - here of human waking-dreams = bhAtAnAm api no tathA – the appearance is never thus.

 

z12|o/

जीवः सर्वेषु सर्गेषु स्वप्न~अर्थान्-न्_अखिलान्_मिथः

प्राक्.कर्म-सत्वम् मिथ्य~आत्म यथा.वासनम् एषु ॥१२॥

jIva: sarveSu sargeSu svapna~arthAn-n_akhilAn_mitha: |

prAk.karma-satvam mithya~Atma yathA.vAsanam eSu ca ||12||

.

jIva: sarveSu sargeSu svapna~arthAn-n_akhilAn_mitha: - x =

prAk.karma-satvam mithya~Atma yathA.vAsanam eSu ca - x.

~vlm.12. Both prior acts as well as desires, are equaly false in their causality, of framing living beings in different shapes in their repeated births, just as they are no causes of producing the persons seen in our dreams.

~sv.12 The dream-people had no previous karma to cause their present birth. The apparently real people in this dream-world do not have a previous karma either.

#sattva #satva - Swami V. regularly uses this word in place of "sattva", as in "The state of mind of the liberated ones who are still living and who see both the supreme truth and the relative appearance, is known as satva [sic] (transparency)," y6002.042 #sa* #satva-m - "He-ness".

 

x13|o/

सर्ग~आदौ_अथ देह~अन्ते भान्ति स्वप्न~अर्थवन् मिथः

sarga~Adau_atha deha~ante bhAnti svapna~arthavan mitha: |

यथा.संवेदनम् जीवाः सन्तः_असन्तः_ तेन ते ॥१३॥

yathA.saMvedanam jIvA: santa:_asanta:_ca tena te ||13||

.

* sarga~Adau_atha – in the process of creation next = dehAn te bhAnti - as bodies they shine = svapna~arthavan_ - like dream-things =

mitha: - x =

yathA.saMvedanam x

jIvA:  - the Living.Jîvas =

santa:_asanta:_ca  - being and not-being =

tena te – x

.

~vlm.13. men appear as dreams and their impressions, in the course of their births and deaths; and they are conscious of this state or that as they think themselves either as the one or the other: (i.e. we seem to be or not, as we think ourselves to be).

~sv.13 Even as the jiva perceives and experiences dreams here, even so it fancies and experiences, as if real, a previous existence and karma, in accordance with its own mental conditioning (vAsAna) – {a nun dons her *vAsanA Costume, her Habit.}

*dehAnta

 

y14|o/

यथा.संवेदनम् सर्वे भान्ति भावयतः_तथा

yathA.saMvedanam sarve bhAnti bhAvayata:_tathA |

ते सन्ति_आत्मनि_अपि स्वप्ने जाग्रति_इव_अर्थ.दा मिथः ॥१४॥

te santi_Atmani_api svapne jAgrati_iva_artha.dA mitha: ||14||

.

as.in.such.way - saMvedana.Cognition-m = sarve bhAnti – in all shines = bhAvayata:_tathA – made.to.become thus = te santi Atmani api svapne - tho they are in the self tho in dream = jAgrati iva artha.dA mitha: - they give a false sense of waking.

~vlm.14. People appear to be as they think of their being, from their consciousness of themselves; and they seem to be in the same state in their dream, as they appear in the waking state, both in their intents and actions. (The dreamer and the dreamt do not differ from their waking states).

~sv.14 In the beginning of creation and at the end of the existence of the body, the jiva experiences a dream-like state.

* yathA - as.in.such.way - saMvedana.Cognition-m = sarve bhAnti – in all shines = bhAvayata:_tathA – made.to.become thus = te santi Atmani api svapne - tho they are in the self tho in dream = jAgrati iva artha.dA mitha: - they give a false sense of waking.

 

z15|o/

संकल्प.संवित्_अग्र.स्थ-वस्तु-तिष्ठतया_अस्फुटम्

फलम् _आप्नोति ते स्वप्ने लोक-निष्थतया_अस्फुटः ॥१५॥

saMkalpa.saMvit_agra.stha-vastu-tiSThatayA_asphuTam |

phalam ca_Apnoti te svapne loka-niSthatayA_asphuTa: ||15||

.

with saMkalpa.Concept.saMvit.Awareness-agrastha.x-vastu.substance-tiSThatA.x-yA

asphuTam - x =

phalam ca Apnoti te svapne - x =

loka-niSthatayA asphuTa: - x.

~vlm.15. The desires and sensations of the dreaming man, are alike those of the waking, and differing only in the dimness of the former, from the distinctness of the latter. Thus a dreaming man is sensible of deriving the same satisfaction, in obtaining the object of his wish as the waking man; though the one is of a conceited and the other of an overt nature. (Therefore there is no difference between the states).

~sv.15 Whatever it experiences seems to be — and that is both real and unreal. In a dream there is contact with 'other' objects though no such exist. Even so, the perception of the other objects in the waking state is possible, though they are unreal.

 

x16|o/

शुद्धा संवित् स्वभाव.स्था यत् स्वयम् भाति भास्करा

zuddhA saMvit svabhAva.sthA yat svayam bhAti bhAskarA |

तस्याः_भानस्य तस्य_अस्य जाग्रत्-स्वप्न~अभिधाः कृताः ॥१६॥

tasyA:_bhAnasya tasya_asya jAgrat-svapna~abhidhA: kRtA: ||16||

.

what is purely set in natural awareness =

svayam bhAti bhAskarA – itself appears as a sun = tasyA: - @ that = bhAnasya tasya – of the sheen of that = asya - of this = jAgrat-svapna~abhidhA: kRtA: - things defined as waking-dream are made.

~sv.16 'Waking' and 'dreaming' are two words used to denote the movement in consciousness which brings about awareness.

~vlm.16. Whenever our pure consciousness of things, shines forth of its own nature in either of its two states of clearness or faintness; it is then the reflexion of the one takes the appellation of waking, and the other is known,as the dreaming state.

* zuddhA saMvit-svabhAva.sthA yat – what is purely set in natural awareness = svayam bhAti bhAskarA – itself appears as a sun = tasyA: - @ that = bhAnasya tasya – of the sheen of that = asya - of this = jAgrat-svapna~abhidhA: kRtA: - things defined as waking-dream are made.

 

y17|o/

सर्ग~आदौ_अथ देहान्ते भातम् यत्_वेदनम् यथा

sarga~Adau_atha dehAnte bhAtam yat_vedanam yathA |

तत्_तथा_आमोक्षम् एव_आस्ते तत्_इदम् सर्ग* उच्यते ॥१७॥

tat_tathA_AmokSam eva_Aste tat_idam sarga* ucyate ||17||

.

sarga~Adau_atha deha~ante - in the course of creation next after embodiment = bhAtam yat_vedanam yathA that which has shone as knowing =

tat_tathA_ - that thus =

AmokSam eva_Aste - even unto Freedom exists =

tat idam sarga ucyate – that this is said to be creation

.

~sv.17 That awareness or experience which arises in the beginning of creation (sargadi) and at the end of the life-span of the body (dehanta), that awareness or experience continues to exist till it ceases to be (or till liberation is attained) and that is known as creation.

~vlm.17. As long as this consciousness continues to glare in any body, since his first creation until his final emancipation, he is said to be a living being, under his repeated births and deaths.

 

z18|o/

जाग्रत्-स्वप्न~अर्थ-सार्थस्य संविदः_ भिन्नता

jAgrat-svapna~artha-sArthasya saMvida:_ca na bhinnatA |

अस्ति_.प्रतिघ-रूपायाः प्रकाश~आलोकयोः_इव ॥१८॥

asti_a.pratigha-rUpAyA: prakAza~Alokayo:_iva ||18||

.

jAgrat-svapna~artha-sArthasya – of the meaning of waking- and dream-things =

saMvida:_ca  - and of awareness =

na bhinnatA asti – there is no state of separation =

apratigha-rUpAyA: x

prakAza~Alokayo:_iva – as of radiance & light.

~sv.18 There is no distinction between consciousness and awareness of objects seen either in the waking state or in a dream, just as there is no distinction between wind and movement.

~vlm.18. The import of the words waking and dreaming, is not at all different from that of consciousness; whose irrepressible reflexion constitutes the essence of both states, as light is the essentiality of luminaries.

 

x19|o/

अग्नि~औष्ण्ययोः_इव तथा वात.स्पन्दनयोः_इव

द्रव~अम्भसोः_इव आवीचि वा शैत्य~अनिलयोः_इव ॥१९॥

agni~auSNyayo:_iva tathA vAta.spandanayo:_iva |

drava~ambhaso:_iva AvIci vA zaitya~anilayo:_iva ||19||

.

agni.auSNyayo:_iva - as of fire and heat =

tathA vAta.spandanayo:_iva - as of air and motion it is thus =

drava~ambhaso:_iva AvIci vA - or as the flood of water and its flow =

zaitya~anilayo:_iva - like coolness and the wind.

~vlm.19. As heat is the gist of fire, and motion the marrow of the sufflated air or wind; or as the fluidity of water is the pith of the billows, and coolness the quiddity of breeze; (so is consciousness the quintessence of both our waking and dreaming states).

~sv.19-20-21 Brahman alone appears to rise and to perish or to die and to experience objects: but it is pure consciousness alone, which does not undergo any change and which is for ever at peace and pure.

~AB. AvIci iva vIcIn_abhivyApya ...

#vi* #vyaJc ? #vIci - a wave. f. (prob. fr. वि + 2. अञ्च्) going or leading aside or astray , aberration , deceit , seduction RV. x , 10 , 6. #AvIci, A=vIci - overflow, drava~ambhaso:_iva AvIci, द्रव-अम्भसोर् इव आवीचि, y7143.019, AvIci iva vIcIn_abhivyApya ... ABComm.

 

y20|o/

सर्वम् .प्रतिघम् शान्तम् जगत्~जातम् .सन्मयम्

इत्थम् सन्मयम् एव_अस्ति _अस्ति_अर्थेन संयुतम् ॥२०॥

sarvam a.pratigham zAntam jagat~jAtam a.sanmayam |

ittham sanmayam eva_asti na_asti_arthena ca saMyutam ||20||

.

sarvam - all =

apratigham - without resistance =

zAntam - peaceful =

jagat-jAtam - born/arisen in the world =

a.san-mayam - without real formation =

ittham - in this way =

san-mayam eva asti - even being with real formation =

na asti - it is not =

arthena ca saMyutam - x.

~vlm.20. The whole universe is an unruffled chasm, and an unchanging unreality; and this seeming reality of the world, is even united with its negative sense of nihility.

~sv.19-20-21 Brahman alone appears to rise and to perish or to die and to experience objects: but it is pure consciousness alone, which does not undergo any change and which is for ever at peace and pure.

#han -> #pratihan -> #pratigha: - hindrance, obstruction, resistance, opposition (cf. -> #apratigha); struggling against (comp.) Car.; anger, wrath, enmity Mcar. Lalit. (one of the 6 evil passions *dharmas. 67); = -> #mUrchA L.; an enemy ib.; contradiction L; anger, in Tib.Buddh. http://en.wikipedia.org/wiki/Pratigha; -> #apratigha - not to be kept off [inevitable], not to be vanquished, Mn.xii,28,&c. • apratigham amUrtam, y7143.034 ABComm. • = #nirAkAra, anAkhye_apratigha: svAtmA nirAkAro ya IzvaraH, y6098.009.

*pratighana

 

z21|o/

ब्रह्म प्र.उद्भूय मृत्वा दृश्य~अनुभव-रूपि

चिन्मात्रम् अजरम् शान्तम् एकम् एव_अमलम् स्थितम् ॥२१॥

brahma pra.udbhUya mRtvA ca dRzya~anubhava-rUpi ca |

cinmAtram ajaram zAntam ekam eva_amalam sthitam ||21||

.

ब्रह्म प्रोद्भूय मृत्वा

the brahman having arisen and died दृश्य-अनुभव-रूपि

and in the form of perceived experience चित्.मात्रम्

is measured consciousness .जरम् शान्तम्

undecaying, at peace, एकम् एव अमलं स्थितम्

only one pure state.

~vlm.21. Brahma in its exoteric sense, is both the production as well as the destruction of the world, and equally alike its visible form and its notion also; but being viewed in its esoteric light, it is only of the nature of the pure Intellect, and the One alone, that is for ever calm and quiet and undecaying in itself.

~sv.19-20-21 Brahman alone appears to rise and to perish or to die and to experience objects: but it is pure consciousness alone, which does not undergo any change and which is for ever at peace and pure.

#bhU -> #udbhU - come forth, arise, grow, increase, be sufficient or equal. C. bring forth, produce, develop, display. •• #udbhU - ud.bhU - 1 Par. - udbhavati, - to come up to, reach, be equal; to rise, rise against; to come forth, arise, exist, spring from; to shoot forth, increase, grow larger, thrive: — Caus. - udbhAvayati, - to cause to exist, produce; to make apparent, show, explain; to speak of, mention; to consider, think (with two tam-s). •• #prodbhU - pra-ud>bhU #prodbhUya - brahma prodbhUya mRtvA ca dRzya~anubhava-rUpi ca | cinmAtram ajaram zAntam ekam eva amalam sthitam> y7143.021.

 

x22|o/

कार्य-कारणता~अर्थानाम् या यथा हृदि कल्पिता

ब्रह्मणा पुरुषेण_इव नगरि_अन्तः_तथा_एव सा ॥२२॥

kArya-kAraNatA~arthAnAm yA yathA hRdi kalpitA |

brahmaNA puruSeNa_iva nagari_anta:_tathA_eva sA ||22||

.

kArya-kAraNatA~arthAnAm - of/for causation for the purpose of effect =

yA yathA hRdi kalpitA - what is this imagined in the Heart =

brahmaNA - by *brahma =

puruSeNa_iva - as.if by a Person =

nagari_antas - within the city =

tathA_eva sA - just thus it (is imagined).

~vlm.22. Whatever thought of causality or effect, passes in the mind of Brahma at any time, the same comes to take place immediately, as men construct their houses as they please in cities.

 

y23|o/

ब्रह्मणः हृदि सर्गः_अयम् हृदि ते स्वप्न.पूः_यथा

brahmaNa: hRdi sarga:_ayam hRdi te svapna.pU:_yathA |

कार्य-कारणता तत्र तथा_आस्ते_अभिहिता यथा ॥२३॥

kArya-kAraNatA tatra tathA_Aste_abhihitA yathA ||23||

.

the creation is in the Heart of *brahmA = ayam hRdi te svapna.pU:_yathA - as this dream-city is in your Heart = kArya-kAraNatA - the state of effect & cause = tatra tathA_ - there thus = Aste_abhihitA yathA – it is called as....

#dhA - to place (a foot); direct (the mind) -> #abhihita -mfn.- harnessed or put to (as a horse) RV. AV. S3Br. ; named , called Mn. iii , 141 , &c. ; held forth , said , declared , spoken MBh. Mn. &c. •• -n.- a name , expression , word.

~vlm.23. The whole creation abides in the mind of god, as the city you dream of is in your thought; the cause and effect herein, being the same in one case as in the other.

~sv.22-23 Whatever that infinite consciousness or cosmic person becomes aware of within itself, becomes both cause and effect.

*pUr – in comp. for pur before cons.

* brahmaNa: hRdi sarga: - the creation is in the Heart of *brahmA = ayam hRdi te svapna.pU:_yathA - as this dream-city is in your Heart = kArya-kAraNatA - the state of effect & cause = tatra tathA_ - there thus = Aste_abhihitA yathA – it is called as....

 

z24|o/

संविद्धन~उदरे सर्गे कार्य-कारणता स्थिता

तथा यथा_ऊहिता तेन त्वया वा कल्पना-पुरम् ॥२४॥

saMviddhana~udare sarge kArya-kAraNatA sthitA |

tathA yathA_UhitA tena tvayA vA kalpanA-puram ||24||

.

संविद्धन-उदरे सर्गे -

in the contiguous womb of creation =

कार्य-कारणता स्थिता तथा - effect-causation is situate thus =

यथा_ऊहिता तेन त्वया वा कल्पना-पुरम् - as an imaginary city modified/dwelt.in by.that/therefore or by you.

~vlm.24. The causality and effectuality are both contained in the womb of the dense Intellect; and these are exerted in the same manner in the act of creation of the world, as in that of the construction of thy imaginary castle.

~sv.24-25-26-27 This creation is in the heart of that infinite consciousness, even as the dream is in your heart, both as the cause and effect.

#vyadh -> #saMvyadh -> #saMviddha -mfn.- contiguous to , coinciding with_hariv. •• #saMviddhana, y7143.024.

#Uh -> #Uhita -adj.- changed, modified; carried, borne.

 

x25|o/

चिता संकल्प-रूपिण्या सर्गे संकल्प-पत्तने

त्वया_एव स्थापिता संस्था कार्य-कारण=रूपिणी ॥२५॥

citA saMkalpa-rUpiNyA sarge saMkalpa-pattane |

tvayA_eva sthApitA saMsthA kArya-kAraNa=rUpiNI ||25||

.

citA saMkalpa-rUpiNyA - by the conceptual formation of consciousness =

sarge saMkalpa-pattane - in creation, in a conceptual town =

tvayA_eva sthApitA saMsthA kArya-kAraNa=rUpiNI - only by you is determined the ordered effect-cause=form.

~vlm.25. The Divine Intellect employs its will, in the causation of its intended creation; as you form the plan for the construction of your projected edifice: Thus the causality and its effect are combined together in the one and same mind.

~sv.24-25-26-27 This creation is in the heart of that infinite consciousness, even as the dream is in your heart, both as the cause and effect.

#sthA - to stand -> #sthApita स्थापित -p.p.- [स्था-णिच्-क्त] Placed, located. • Founded, instituted. • Set up, erected. • Directed, enacted. • Determined, ascertained. • caused or made to stand, steady. •• #pratiSThApita, #sampratiSThApita -adj.- set up, fixed, erected.

 

y26|o/

आकाश* एव कचनम् यत् चित्ते स्व~आत्म-रूपिणी

AkAza* eva kacanam yat citte sva~Atma-rUpiNI |

नियतम् संनिवेशत्वात्_तत्_अन्तः सर्ग* उच्यते ॥२६॥

niyatam saMnivezatvAt_tat_anta: sarga* ucyate ||26||

.

AkAze eva kacanam yat - (That) which is a projection in space =

citte sva~Atma-rUpiNI - is the form of your own self in the affective mind =

niyatam saMnivezatvAt_tad.anta: sarga ucyate - x.

~vlm.26. The divine mind develops itself in its own form of the sky, and the world that is for ever situated therein, is then called the creation and lying in the expanse of that sky. (Gloss. The srutis deny the existence of the outer and visible world).

~sv.24-25-26-27 This creation is in the heart of that infinite consciousness, even as the dream is in your heart, both as the cause and effect.

 

z27|o/

या संवित्~रवि~अवस्थाः_ते हृदि संकल्प-पत्तने

सा_एषा स्वभाव-संसिद्धः कार्य.कारणता~अर्थ.जा ॥२७॥

yA saMvit~ravi~avasthA:_te hRdi saMkalpa-pattane |

sA_eSA svabhAva-saMsiddha: kArya.kAraNatA~artha.jA ||27||

.

yA - those who =

saMvit.ravi~avasthA: - x =

te - they =

hRdi saMkalpa-pattane - x =

sA_eSA svabhAva-saMsiddha: - x =

kArya.kAraNatA~arthajA - x.

~vlm.27. The light which the sun of our consciousness, cast upon the imaginary city in the mind; is of its own nature what is signified by the terms causality and its effect, i.e. (Our consciousness is the cause of our knowledge of the world--the false creation of our imagination).

~sv.24-25-26-27 This creation is in the heart of that infinite consciousness, even as the dream is in your heart, both as the cause and effect.

 

x28|o/

प्रथमम् यत्_यथा भाति चित्त्वम् अस्ति तथा_इह तत्

तस्या_एव नियतिः कालः_देश~आदि~इति~अभिधा कृता ॥२८॥

prathamam yat_yathA bhAti cittvam asti tathA_iha tat |

tasyA_eva niyati: kAla:_deza~Adi~iti~abhidhA kRtA ||28||

.

prathamam yat_yathA bhAti - what so appears at first =

cittvam asti tathA_iha tat - x =

tasya_eva niyati: kAla: deza~Adi=iti~abhidhA kRtA - x.

~vlm.28. The forms in which the mind displayed itself at first, the same continue to exist ever since in the same state; and these are invariably designated by the terms of time, space and the rest.

~sv.28 In whatever manner it appeared in the beginning, that has continued to be its natural order, time, space, etc.

\\

या नाम_आशु यथा भाति चेतन~आकाश-शून्यता

yA nAma_Azu yathA bhAti cetana~AkAza-zUnyatA |

तया तथा वस्तुतया कार्य-कारणता_आश्रिता ॥२९॥

tayA tathA vastutayA kArya-kAraNatA_AzritA ||29||

.

whatever in particular it is

at.once it seems.to.be affective in the emptiness of space

and thus because.of that substantiality

they seem connected with effect & cause

.

~vlm.29. Whatever names are borne by the things, which are exhibited in the vacuity of the Intellect; they are ever after viewed as realities under the designations of some as causes and others as their effect, (as the cow is the cause of the production of milk, and the pot is the cause of its reception, and so forth).

~sv.29 Whatever characteristic the creation acquired then has continued to exist since then.

* yA nAma_Azu - what it is in particular at.once = yathA bhAti - so it seems = cetana~AkAza-zUnyatA - as the animate.space-emptiness = tayA tathA vastutayA - thus because.of that substantiality = kArya-kAraNatA_AzritA - it is effect- and cause-connected.

\\

चित्_चमत्कार.मात्रे_अस्मिन् सर्ग~आभे भाव.रूपिणि

cit_camatkAra.mAtre_asmin sarga~Abhe bhAva.rUpiNi |

पूर्वम् भावाः प्रवर्तन्ते पश्चात् सर्ग~अभिधा विदः ॥३०॥

pUrvam bhAvA: pravartante pazcAt sarga~abhidhA vida: ||30||

.

in the wonderment of Consciousness here

in the appearance of creation

there is feeling that takes for,

:

first

the states of feeling proceed

next

what the learned call Creation

.

~sv.30-31 First there arises a notion or a feeling or a concept in the consciousness and then follows what is known as creation: but all this is but the amazing work of consciousness.

~vlm.30. The creation which was miraculously displayed in its ideal form in the Intellect, consisted at first of mere ideas, which received the name of the (material) world afterwards. (So the sruti whatever is thought of in the mind at first, receives a name (or a word for its designation Afterwards).

* in cit.Consciousness-camatkAra.mAtre. wonderment = asmin - here = sarga~Abhe - in the appearance of creation = bhAva.rUpiNi – is a form of feeling: = pUrvam bhAvA: pravartante – first the states of feeling proceed = pazcAt sarga~abhidhA vida: - next what's called Creation by knowers.

 

x31|o/

शून्यताः_त्रिजगत्~रूपाः_तथा चित्.व्योमनि स्थिताः

अनन्याः पवने सौम्ये स्पन्द-सत्ता यथा निजाः ॥३१॥

zUnyatA:_trijagat~rUpA:_tathA cit.vyomani sthitA: |

ananyA: pavane saumye spanda-sattA yathA nijA: ||31||

.

zUnyatA:_tri.jagadrUpA: - the three worlds are emptinesses =

tathA cid-vyomani sthitA: - set thus in the space of consciousness =

ananyA:

pavane saumye

spanda-sattA yathA nijA: - x.

~vlm.31. This triple world is of a vacuous form, and is situated in the vacuity of the intellect; just as the clear air contains its insufflation inbred in it. (The inherence of vibration inborn in it).

~sv.30-31 First there arises a notion or a feeling or a concept in the consciousness and then follows what is known as creation: but all this is but the amazing work of consciousness.

 

y32|o/

व्योम्नि सौषिर्य-नैबिड्यम् यथा नीलम् इति स्थितम्

चिति चेतन-नैबिड्यम् तथा सर्ग* उपस्थितम् ॥३२॥

vyomni sauSirya-naibiDyam yathA nIlam iti sthitam |

citi cetana-naibiDyam tathA sarga* upasthitam ||32||

.

vyomni sauSirya-naibiDyam yathA nIlam iti sthitam -

as in the clear or cloudy sky there is found blue =

citi - in Consciousness =

cetana-naibiDyam tathA - thus in the cloud/thickening sentience =

sarga upasthitam - creation is produced.

~vlm.32. As the vapours and clouds covering the face of the sky, give the appearance of blueness to it; so the dizziness of ignorance, misrepresents the clear intellect in the form, of the gross world.

~sv.32-33-34 The immeasurable space appears to have a blue colour; the immeasurable consciousness appears to exist as this creation.

#sR ?? #sirA - a stream , water RV. i , 121 (cf. Naigh. i , 12 ; often written शिरा); any tubular vessel of the body. -->#suSira . mf()n. (prob. fr. सु + सिरा q.v. , also written शुष्°) "having a good tube or channel" , perforated , pierced , hollow RV. &c. --> #sauSirya-m - सौषिर्यम् Hollowness; porosity VAgbh.

#viD ? -> #biDa - a hole -> #nibiDa, -> #niviDa . (prob. fr. बिड = बिल, a hole; cf. नि-खिल) without spaces or interstices, close, compact, thick, dense, firm _mbh. _kAv.&c full of abounding in (instr. or comp.) Hariv. _Sak.vii, 11 (v.l. for नि-चित). -> #naibiDya-m - closeness, compactness, continuity RAjat. #nibiDaya - Nom. P. - #nibiDayati ‑ to make tight, embrace firmly — #nibiDIkR - to make tight or firm, bend (a bow) — #nibiDita‑, #nibiDDita‑ - made tight, become thick or heavy • pressed close to.

 

 

 

 

http://sahajapower.wordpress.com/2008/04/13/rope-mistaken-for-a-snake/

 

 

z33|o/

आभात* एव भाते_अस्मिन्_कृच्छ्रात् सर्गे विसर्गता

बुध्यते रज्जु-भुजगे रज्जु-रूपम् यथा पुनः ॥३३॥

AbhAta* eva bhAte_asmin_kRcchrAt sarge visargatA |

budhyate rajju-bhujage rajju-rUpam yathA puna: ||33||

.

AbhAta eva bhAte_asmin_kRcchrAt sarge visargatA - x =

budhyate rajju-bhujage rajju-rUpam yathA puna: - x.

आभातः एव भाते_अस्मिन् –When this has appeared it is visible कृच्छ्रात् –because.of danger. सर्गे विसर्गता बुध्यते –When the creation is realized as non-creation, रज्जु-भुजगे रज्जु-रूपं यथा पुनः –the rope-snake is again a rope-form.-33-

~vlm.33. But on receiving the true reflexion of the spirit in the intellect, by means of intense meditation, the notion of the creation turns to that of non-creation; as the false notion of the snake in the rope, is changed to that of the rope upon its revision.

When it appears, it springs out.of a sense of danger.

And when the creation becomes realized as non-creation,

the rope-snake is seen again as just a rope.

 

x34|o/

मृतः * स्वप्नवत् सर्वः सम्पश्यति पृथक्_जगत्

mRta: sa* svapnavat sarva: sampazyati pRthak_jagat |

तत्__अन्यत्_इदम् अन्यत्_ नित्य~अप्रतिघम् अम्बरम् ॥३४॥

tat_ca_anyat_idam anyat_ca nitya~apratigham ambaram ||34||

.

mRta: sa* - the dead =

svapnavat - as.if in dream =

sarva: sampazyati pRthak_jagat - x =

tat ca anyat - and that other =

idam anyat ca - and this other =

nitya~apratigham ambaram – ever-inevitable sky.

~vlm.34. The dead find the future world, as what they used to see in their dream; but that world as well as this, are equally as formless as the vacuum of the Intellect. (Both this world and the next, are situated in the Divine-Mind, and are of the same form as that).

~sv.32-33-34 The immeasurable space appears to have a blue colour; the immeasurable consciousness appears to exist as this creation.

#han #pratihan #pratigha-: - hindrance, obstruction, resistance, opposition (cf. #apratigha); struggling against (comp.) Car.; anger, wrath, enmity Mcar. Lalit. (one of the 6 evil passions *dharmas. 67); = #mUrchA L.; an enemy ib.; opposition, contradiction L; anger, in Tib.Buddh. http://en.wikipedia.org/wiki/Pratigha; #apratigha . not to be kept off, not to be vanquished Mn.xii,28,&c. • #apratigha . apratigham amUrtam, y7143.034 ABComm.

 

The HUNTER—

 

y35|o/

परतः सुख.दुःख~अर्थम् देहः सम्पद्यते कथम्

parata: sukha.du:kha~artham deha: sampadyate katham |

किम् अस्य हेतुः के वा_अस्य हेतवः सहकारिणः ॥३५॥

kim asya hetu: ke vA_asya hetava: sahakAriNa: ||35||

.

parata: - from another =

sukha.du:khArtham - with pleasures&pains =

deha: sampadyate katham – how does the body succeed =

kim asya hetu: ke vA_asya - or as.for this cause what are its =

hetava: sahakAriNa: - conspiring causes =

parata: hetu: sahakArin from another cause conspiring

.?

~vlm.35. The Huntsman said:—Tell me sir, why are men regenerated in new bodies; for their sufferings and enjoyments in future births; and tell me also what are the principal and accompanying causes of our reproduction in this world.

~sv.35-36 THE HUNTER asked: After leaving this body, how does one get another body for the purpose of experiencing pleasure and pain: what is the causal factor and what are the co-operating causes?

 

z36|o/

कुर्वन्ति धर्म~.धर्माः_चेत्_तेन प्रतिघ-रूपिणा

kurvanti dharma~a.dharmA:_cet_tena pratigha-rUpiNA |

तत्_अस्य_.प्रतिघम् रूपम् कुर्वन्ति_इति_असमञ्जसम् ॥३६॥

tat_asya_a.pratigham rUpam kurvanti_iti_asamaJjasam ||36||

.

kurvanti dharma~a.dharmA:  - they perform righteous & unrighteous acts: =

cet – if.so =

tena pratigha-rUpiNA – w that destructible formation =

tat_asya_a.pratigham rUpam kurvanti – that, of this inevitable form, they make =

iti_asamaJjasam – such impropriety.

~vlm.36. If it is on account of the pious or impious acts, which are done in our present destructible bodies, that we are destined to their retributions afterwards; then say why our indestructible souls, should be brought to feel their results in other bodies, which seems to be very absurd to me.

~sv.35-36 THE HUNTER asked: After leaving this body, how does one get another body for the purpose of experiencing pleasure and pain: what is the causal factor and what are the co-operating causes?

अञ्ज् #aJj> #samaJj -> #samaJjasa - proper, fit, good, excellent (*asamajJasam ind) • #asamaJjasa - unfit, unbecoming • –m.- a good-for-nothing fellow • -n.- unconformity, impropriety, unbecomingness • *asamaJjasam -ind.- unbecomingly.

 

 

The MUNI said—

 

x37|o/

The MUNI said—

muni:_uvAca

धर्म~अधर्मौ वासना कर्म आत्मा जीव* इति_अपि

पर्याय-शब्द.भारः_अत्र कल्प्यते तु वास्तवः ॥३७॥

dharma~adharmau vAsanA ca karma AtmA jIva* iti_api |

paryAya-zabda.bhAra:_atra kalpyate na tu vAstava: ||37||

.

dharma adharmau - *dharma, non.*dharma, =

vAsanA ca karma - *vAsanA and *karma, =

AtmA jIva iti_api - even the Soul as the Living *jIva =

paryAya-zabda.bhAra: - carrying synonymous meaning =

atra kalpyate na tu vAstava: - is here differentiated, but not really.so.

~vlm.37. The sage replied: The words piety and impiety, our desires and acts, are words of the same import, and significant of their causality in framing the living soul according to their own stamp; but these are mere suppositions, and neither true causes of the schesis of our souls, nor of the modes of our lives.

~sv.37 THE SAGE replied: *dharma (virtue), adharma (sin), vAsAna (latent tendency or mental conditioning), the active self and jiva — all these are synonyms which are notions with no corresponding reality.

 

y38|o/

चित्त्वात् कल्पित-चित्त्वेन स्वयम् चित्.नभसा_आत्मनि

कृतानि नामानि_एतानि कःचित्_अस्ति_इति चेतसा ॥३८॥

cittvAt kalpita-cittvena svayam cit.nabhasA_Atmani |

kRtAni nAmAni_etAni ka:cit_asti_iti cetasA ||38||

.

cittvAt kalpita-cittvena svayam citra-bhasAtmani - x =

kRtAni nAmAni_etAni kaz.cit_asti_iti cetasA - x.

cittva

kalpitacittva

citrabhasAtman

cetas

~vlm.38. It is the mind which is situated in the vacuous intellect, and is possest of the power of intellection that imagines in itself the various states of things, (and the happiness and miseries of life), and gives names to them accordingly, (so says the sruti: -The sapient seeing the different form and states of things, coin words to designate them and their various modes also).

~sv.38 Consciousness entertains these notions in the space (or the plane) of consciousness.

 

z39|o/

संवित्~आत्मा स्वयम् चित्त्वात्_देहम् वेत्ति खम् एव खे

मृत्वा सन्तम् सन्तम् इव संकल्प-स्वप्नयोः_इव ॥३९॥

saMvit~AtmA svayam cittvAt_deham vetti kham eva khe |

mRtvA santam santam iva saMkalpa-svapnayo:_iva ||39||

.

saMvid.AtmA svayam cittvAt - x =

deham vetti kham eva khe - knows the body as kha*space in space =

mRtvA santam santam iva saMkalpa-svapnayo:_iva - x.

~sv.39. The self experiences the bodi-notion because it is pure consciousness, totally independent of the body. Though the bodi-notion is unreal it is experienced as if it were real, just like the dream-object.

~vlm.39. The conscious soul comes to know by means of its intellect, its own body in its vacuous self; and after death it sees the same to exist as in its dream or imagination, (i.e. in its ideal form).

 

x40|o/

स्वयम् स्वप्न* इव_आभाति मृतस्य परलोक-धीः

तम् एव पश्यति चिरम् तत्र_अपि_अस्ति सत्यता ॥४०॥

svayam svapna* iva_AbhAti mRtasya paraloka-dhI: |

tam eva pazyati ciram na tatra_api_asti satyatA ||40||

.

svayam svapna_iva AbhAti - himself appears as.if in dream =

mRtasya paraloka-dhI: - for someone dead in the Other World =

tam eva pazyati ciram - x =

na tatra api_asti satyatA - x.

स्वयं स्वप्ने इव - As.if himself in a dream =

आभाति मृतस्य परलोक-धीः - appears the thought of the Other World for somebody dead. =

तम् एव पश्यति चिरम् - He sees it for very long, =

तत्र अप्य् अस्ति सत्यता - but there there-is no Suchness. -40-

~vlm.40. The knowledge of the dead in regard to the next world, is likewise in the manner of a dream; and though this dreaming state of the soul continues for a long duration, it bears no truth in its nature.

~sv.40 To the dead person, the 'other world' shines as a notion in his own consciousness. Because he sees this for some time, it is assumed to be real.

the thinking of a dead person goes to the Other World,

and so he sees it so for a long time.

And yet it is not so at.all.

 

y41|o/

मृतम् निर्माति चेत्_अन्यः कथम् वा_अस्य स्मृतिः_भवेत्

mRtam nirmAti cet_anya: katham vA_asya smRti:_bhavet |

कथम् वा स्यात् * एव_असौ चेतनत्वम् तम् एव खम् ॥४१॥

katham vA syAt sa* eva_asau cetanatvam tam eva kham ||41||

.

mRtam nirmAti cet_anya: - but if another creates a dead (body) =

katham vA_asya smRti:_bhavet - but how does its memory come.to.be? =

katham vA syAt sa* eva_ - or how then would it be =

asau cetanatvam tam eva kham – this Affectivity that is only a kha.Skyview

?

~sv.41 If it is contended that someone else gives birth to the dead person, how does the latter remember the past in the present incarnation?

~vlm.41. If a new body is framed by another person (such as parents or the creator himself), for the re-entrance of deceased spirit into it, then can the new born body have any remembrance of the past, and how can this body be what the dead person had before, and as for his intellect, it is a mere vacuity, and cannot pass from one body into another.

* mRtam nirmAti cet_anya: - but if another creates a dead (body) = katham vA_asya smRti:_bhavet - but how does its memory come.to.be? = katham vA syAt sa* eva_ - or how then would it be = asau cetanatvam tam eva kham – this Affectivity that is only a kha.Skyview?

 

z42|o/

मृतौ जायते तस्मात्_चेतसा_एव * केवलम्

इह_अयम् इत्थम् इति_एव वेत्ति खे वासना~आत्मकम् ॥४२॥

mRtau na jAyate tasmAt_cetasA_eva sa* kevalam |

iha_ayam ittham iti_eva vetti khe vAsanA~Atmakam ||42||

.

mRtau na jAyate – when someone dead is not born =

tasmAt_cetasA eva sa* kevalam – it's really only affectivity from That =

iha_ayam ittham iti_eva vetti khe vAsanAtmakam - x.

~vlm.42. Therefore no one that is dead is born again, or is to be reborn afterwards at any time; it is only an idea of the mind, that I was so and am reborn as such; and a vain wish in its vacuity, to be born again some form or other.

~sv.42 The dead one is not born again: but he experiences the notion 'I am here in this manner' etc., on account of his own mental conditioning, within his own consciousness.

 

x43|o/

स्वम् एव भवम् अभ्यस्तम् आस्ते सः_अनुभवान्*_चिरम्

svam eva bhavam abhyastam Aste sa:_anubhavAn*_ciram |

स्फुट-प्रत्यववान्*_तु_अत्र सत्यम् इति_एव वेत्ति_अलम् ॥४३॥

sphuTa-pratyavavAn*_tu_atra satyam iti_eva vetti_alam ||43||

.

svam eva bhavam - his very own nature =

abhyastam Aste sa:_anubhavAn_ciram - x =

sphuTa-pratyavavAn_tu_atra x

satyam iti_eva vetti_alam - x.

~vlm.43. It is by nature and habitual mode of thinking, that men are impressed with belief of his regeneration, both by popular pursution and scriptural evidence of a state of future retribution, which is altogether false and fanciful.

~sv.43 When this experience is sustained for some time and it takes deep root, it takes on the quality of reality.

 

y44|o/

~आत्मा खम् एव तत्र_एव स्वप्न~आभम् दृश्यम् आहरन्

kha~AtmA kham eva tatra_eva svapna~Abham dRzyam Aharan |

पुनः स्व.मरणम् वेत्ति पुनः_जन्म पुनः_जगत् ॥४४॥

puna: sva.maraNam vetti puna:_janma puna:_jagat ||44||

.

kha~AtmA kham eva – Ur Sky.self knows Ur sky alone =

tatra_eva – even there =

svapna~Abham - as a dream.projection =

dRzyam Aharan – coming as a percept =

puna: sva.maraNam vetti – knowing again its own death, =

puna:_janma puna:_jagat – again birth, again the world.

~vlm.44. The soul is an aerial and vacuous substance, giving rise to the phantoms of visibles, in the forms of shadowy dreams in its spacious vacuity; and always views its births and deaths in endless repetitions in this world.

~sv.44 The self which is but pure space (void) sees a dream in that space (void) itself; it remembers that dream again and again and thereby arise rebirth and another world.

 

z45|o/

अलीक-जालम् एवम् खे पश्यन् प्रत्येकम् आस्थितः

पश्यति_आचारयति_अत्ति किम्.चित् कश्चित्_ कस्यचित् ॥४५॥

alIka-jAlam evam khe pazyan pratyekam Asthita: |

pazyati_AcArayati_atti kim.cit kazcit_na kasyacit ||45||

.

alIka-jAlam evam khe pazyan_pratyekam Asthita: - x =

pazyati – it sees =

AcArayati - proceeds =

atti

kim.cit kaz.cit_na kasya.cit - x.

~vlm.45. It views every particular object, in the illusive net work, which is spread in its ample sphere; and seems to see and act and enjoy everything, without being in the actual enjoyment of any thing.

~sv.45 It then believes that world and that birth to be real and begins to function in that world as that jiva.

~AB. ... paramArthata:_tu na kim.cit kasyacit_adanIyam nApi kaz.cit_atti i.a. ||

#al* -> #ali -> #alIka -adj.- unpleasing (as a serpent), _av.5,13,5; untrue, false (like the Bibl. serpent), pretended; "look-ALIKe" _mbh. &c.; • #alIkam - anything displeasing; falsehood, untruth •-• Comp. #alIka.matsya मत्स्य a kind of dish resembling the taste of fish ('mock-fish'). - #alIka.supta सुप्त, -सुप्तक adj. pretended sleep.

 

x46|o/

इति_एवम् जगताम् सन्ति कोटीनाम् कोटि-कोटयः

परिज्ञाताः_तु ता* ब्रह्म केवलम् दृश्यम् अन्यथा ॥४६॥

iti_evam jagatAm santi koTInAm koTi-koTaya: |

parijJAtA:_tu tA* brahma kevalam dRzyam anyathA ||46||

.

iti_evam jagatAm santi koTInAm koTi-koTaya: |

parijJAtA:_tu x

tA* brahma kevalam x

dRzyam anyathA - x

.

so

it is

:

there being a million million millions of worlds

yet

all are understood to be

entirely

the brahman*Immensity

.

otherwise

...

इति.एवम् - So it is = जगताम् सन्ति कोटीनाम् कोटि-कोटयः - there being a million million millions of worlds = परिज्ञातास् तु ताः - they are understood to be = ब्रह्म केवलम् दृश्यम् अन्यथा - entirely the Brahman Immensity. Otherwise ...

~sv.46 In this way, there are millions upon millions of worlds; when their truth is clearly understood, they are but pure consciousness or Brahman, otherwise they appear to be the world-creation.

~vlm.46. In this manner millions and millions of worlds, are constantly rising before its sight; which appear to be so many visible phenomena in its ignorance; but which when viewed in their proper light, prove to be the display of One-all pervading Brahma only.

*jd.46 - इति.एवम् - So it is = जगताम् सन्ति कोटीनाम् कोटि-कोटयः - there being a million million millions of worlds = परिज्ञातास् तु ताः - they are understood to be = ब्रह्म केवलम् दृश्यम् अन्यथा - entirely the Brahman Immensity. Otherwise ...

 

y47|o/

ताभिः_ कस्य.चित् किम्चित्_आवृतम् सन्ति ताः

तासाम् वेत्ति प्रत्येकम् इदम् एव जगत्_तु_इति ॥४७॥

tAbhi:_na kasya.cit kimcit_AvRtam na ca santi tA: |

tAsAm ca vetti pratyekam idam eva jagat_tu_iti ||47||

.

tAbhi:_na kasyacit kim.cit - x =

AvRtam na ca santi tA: - x =

tAsAm ca vetti_pratyekam idam eva jagat_tu_iti - x.

~vlm.47. But none of them ever occupy any space, nor do any one of them ever exist any where in reality; but there is that one Brahma that spreads undivided though all, and knows all these an undivided whole, and yet every one of them forming a world of itself. (The Lord is full and perfect in each and all of these).

~sv. 47 They are nothing and they belong to none. They have never been really created. Each jiva experiences each one of those worlds as 'This is the world'.

 

z48|o/

भूतानि तासाम् प्रत्येकम् तथैव_अन्योन्यम् आस्थिते

सत्यानि_एव_.सत्य-दृष्ट्या सत्य-दृष्ट्या तु_अजम् पदम् ॥४८॥

bhUtAni tAsAm pratyekam tathaiva_anyonyam Asthite |

satyAni_eva_a.satya-dRSTyA satya-dRSTyA tu_ajam padam ||48||

.

bhUtAni tAsAm - of them the beings =

pratyekam tathA~eva_anyonyam Asthite -

when one-bi-one thus yet mutually affective =

satyAni_eva_a.satya-dRSTyA - are existents but =

satya-dRSTyA tu_a.jam padam - x.

~vlm.48. Now all beings in these worlds, are connected with one another in a common link (of the universal soul of all); they appear as realities to the erroneous sight of people, but being viewed in their true light, they proved to be self-same with the unborn One.

~sv.48 It is this mutual relationship that confers reality upon this illusion: when their truth is realised, they are known to be the uncreated reality.

 

x49|o/

सत्_यत्_विदित-वेद्यस्य तत्_अज्ञस्य_असत्_अक्षयम्

असत्_यत् सं.प्रबुद्धस्य तत् सत्_अज्ञस्य सु.स्फुटम् ॥४९॥

sat_yat_vidita-vedyasya tat_ajJasya_asat_akSayam |

asat_yat saM.prabuddhasya tat sat_ajJasya su.sphuTam ||49||

.

sat - x =

yat vidita-vedyasya - x =

tat ajJasya - x =

asat_akSayam - x =

asat yat samprabuddhasya - x =

tat - x =

sat ajJasya su.sphuTam - x.

~vlm.49. That undecaying One which is known as true reality, to the knower of the knowable (i. e. to him who know the truth), and what is understood as unreal by the enlightened sage, is believed to be true by the ignorant. (This is the contrariety between both).

~sv.49-50-51 What is real to the sage is impenetrable illusion to the ignorant. What is unreal to the sage is the most obvious truth to the ignorant....

 

y50|o/

चितेः_यत्.यत्_यथा भानम् तत्.तत् सत्यम् यथा यतः

सत्.रूपाणि संअग्राणि भूतानि_इमानि_अतः_मिथः ॥५०॥

cite:_yat.yat_yathA bhAnam tat.tat satyam yathA yata: |

sat.rUpANi saMagrANi bhUtAni_imAni_ata:_mitha: ||50||

.

cite: - x =

yad.yat_yathA bhAnam - x =

tat.tat satyam yathA yata: - x =

sad.rUpANi saMagrANi bhUtAni_imAni_ato mitha: - x.

चितेर् यत्.यत् यथा भानम् - Whatever is-as the projection of consciousness तत्.तत् सत्यम् यथा यतः - thatever has come to seem So. सद्.रूपाणि समग्राणि भूतानि_इमानि_अतस् मिथः - Hence all these beings together are Suchness-forms. -50-

~vlm.50. The belief that all things every where are realities, because they are all but reflexions of the selfsame One; is enough to reconcile these opposite parties, and to settle in one common faith of universal Catholicism (of O to pan).

~sv.49-50-51 What is real to the sage is impenetrable illusion to the ignorant. What is unreal to the sage is the most obvious truth to the ignorant. Whatever the infinite consciousness experiences, that appears to be, then and there: hence those experiences are real in relation to the particular experiencer. But, then, since all these (the experiencer and the experiences) are pure consciousness, there is nothing to be spoken of as 'the other' or as duality.

 

z51|o/

नित्यम् अन्योन्य-सत्यानि तानि तानि_एव वा_अपि_अतः

किल संवित्_विनिर्णेयम् रूपम् .प्रतिघम् यतः ॥५१॥

nityam anyonya-satyAni tAni tAni_eva vA_api_ata: |

kila saMvit_vinirNeyam rUpam a.pratigham yata: ||51||

.

nityam - always =

anyonya-satyAni - mutually real =

tAni - those ones -

tAni_eva vA_api - or even those ones too =

ata: - from.this =

kila - there is =

saMvit_vi.nirNeyam rUpam - x =

a.pratigham yata: - x

.

~vlm.51. Or in order to ascertain, whether the world as one views it is real or unreal, let one consult his own consciousness about it, and rely on its verdict, with regard to its reality or otherwise: (because nothing can upset the undeniable conviction of conciousness).

~sv.49-50-51 What is real to the sage is impenetrable illusion to the ignorant. What is unreal to the sage is the most obvious truth to the ignorant. Whatever the infinite consciousness experiences, that appears to be, then and there: hence those experiences are real in relation to the particular experiencer. But, then, since all these (the experiencer and the experiences) are pure consciousness, there is nothing to be spoken of as 'the other' or as duality.

नी #nI -> #nirNI -> #nirNeya‑ - to be ascertained or determined; w.r. for #nirNaya. •-• #vinirNeya - <nityam anyonya-satyAni tAni tAni_eva vA_api_ata: | kila saMvit_vinirNeyam rUpam a.pratigham yata: ||> y7143.051.

 

x52|o/

संवित्.मात्र-विनिर्णेयम् का_अन्यता _अन्यता कथा

यथा.संवेदनम् भाते वस्तु~औघे क्व द्विता~एकते ॥५२॥

saMvit.mAtra-vinirNeyam kA_anyatA na_anyatA kathA |

yathA.saMvedanam bhAte vastu~aughe kva dvitA~ekate ||52||

.

saMvin.mAtra-vinirNeyam - awareness.measure-indeterminate

kA_anyatA - what otherness? =

na_anyatA kathA – no otherness how? =

yathA saMvedana.Perception-m - as apparent =

vastu-aughe – in a mass of sustance =

kva dvitA~ekate - where are duality and unity?

~vlm.52. Who can doubt the evidence of consiousness, or confute its dictates of this kind or that; or with regard to the difference or identity of things, or their unity or duality.

~sv.52-53 In the infinite consciousness when the notion 'This is this' arises, it shines as 'This is this': but when it is seen as 'This is this', then of course it becomes unreal!

#nI -> #nirNI -> #vinirNI - vi-nir>nI - (ind. p. #nirNIya) - to decide or determine clearly BhP. • #vinirNIta -adj.- determined clearly, ascertained, certain W. •• #vinirNIya - <kleda~AlokAd vinirNIya> y3058.006 • #vinirNeya – to be determined/ascertained <nityam anyonya-satyAni tAni tAni_eva vA_api_ata: | kila saMvit_vinirNeyam rUpam a.pratigham yata: ||> y7143.051.

 

y53|o/

तदेव_इदम् इदम् ज्ञप्तेः_तदेव_इदम् भवति_अलम्

tadeva_idam idam jJapte:_tadeva_idam bhavati_alam |

तदेव_एतत्_तदेव_इति भरेत्_ज्ञप्तेः_.सत्यतः ॥५३॥

tadeva_etat_tadeva_iti bharet_jJapte:_a.satyata: ||53||

.

tadeva_idam – That is only This / then as.if This =

idam jJapte: x

tadeva_idam – That is only This / then as.if This =

bhavati_alam - x =

tadeva_idam – That is only This / then as.if This =

tadeva_iti - That only so / then as.if so =

bharet_jJapte:_a.satyata: - x.

???~vlm.53. The knowledge of the knowable God; in as much as it is known to us is right, and establishes the identity of the knowable One with his knowledge; but the position that the known or visible world, is identic with the unknown and invisible god, is false and mistaken knowledge, (i. e. God is seen in his works, but the works are not the god).

~sv.52-53 In the infinite consciousness when the notion 'This is this' arises, it shines as 'This is this': but when it is seen as 'This is this', then of course it becomes unreal!

 

z54|o/

तत् चेत्_अर्थः_ततः_ज्ञप्तेः__अयम् तस्याः पृथक्.स्थितः

tat cet_artha:_tata:_jJapte:_na_ayam tasyA: pRthak.sthita: |

स्थिते ज्ञप्ति-आत्मनि तु_अर्थे तु_.ज्ञप्त्या_अयम् ततो व्रजेत् ॥५४॥

sthite jJapti-Atmani tu_arthe tu_a.jJaptyA_ayam tato vrajet ||54||

.

tat_cet_artha: - That if something =

tatas jJapte:_na_ayam x

tasyA: pRthak.sthita: - @ that separately situate =

sthite jJapti-Atmani tu_x

arthe tu_a.jJaptyA_x

ayam tatas vrajet - x.

~vlm.54. Such being the meaning (of this mystery), the knowable One is not distinct from knowledge of Him; but being seated in our finite understanding, is quite unknown to and apart from the ignorant, that have no knowledge of the knowable One.

~sv.54 If it is the experience of consciousness, then it is non-different from consciousness; only in the non-existent state of ignorance is the experience experienced independently.

 

y55|o/

ज्ञानम् यत्_एव तत्_ज्ञेयम् ज्ञेयस्य_.स्वभवात् पृथक्

यथा ज्ञानमतः_ज्ञेयम् तनोति_आत्मानम् आत्मना ॥५५॥

jJAnam yat_eva tat_jJeyam jJeyasya_a.svabhavAt pRthak |

yathA jJAnamata:_jJeyam tanoti_AtmAnam AtmanA ||55||

.

jJAnam yat_eva taj.jJeyam x

jJeyasya_a.svabhavAt pRthak - x =

yathA jJAnamata: jJeyam - x =

tanoti_AtmAnam AtmanA - x.

~vlm.55. The Knowable One is known to us in proportion to our knowledge of him; but not so to those that are ignorant of Him; as our knowledge increases, so the knowable soul spreads of itself over our souls.

~sv.55 Thus self-knowledge has no object to be known. When the knowledge is the known, then the self knows itself.

 

y56|o/

पश्यन्तः_अपि मिलन्तः_अपि पृथक्.सर्गा* किम्चन

सत* एव_-सतः_ज्ञस्य मूर्ख-ज्ञातान्*_तु वेद्मि . ॥५६॥

pazyanta:_api milanta:_api pRthak.sargA* na kimcana |

sata* eva_a-sata:_jJasya mUrkha-jJAtAn*_tu vedmi na.u ||56||

.

pazyanta:_api - x =

milanta:_api - x =

pRthak.sargA: na kim.cana - x =

sata: eva_a.sata: jJasya mUrkha-jJAtAn_tu vedmi na-u - x.

~vlm.56. Hence the unreal worlds, that appear of themselves as real ones before the eyes of the ignorant, are naught and nothing to my sight.

~sv.56 However carefully we look and investigate, we do not see anything other than the reality. What the ignorant and the foolish see, we do not know.

 

z57|o/

एकम् प्रबोधितः सर्वे चित्.मात्रम् तावत्_आत्म.खम्

तत्_एव_अनेक-संवित्त्या सहस्रम् चित्-जड~आत्मनाम् ॥५७॥

ekam prabodhita: sarve cit.mAtram tAvat_Atma.kham |

tat_eva_aneka-saMvittyA sahasram cit-jaDa~AtmanAm ||57||

.

ekam prabodhita: sarve cin.mAtram tAvat_Atma.kham - x =

tat_eva_aneka-saMvittyA sahasram cit-jaDa~AtmanAm - x.

एकं प्रबोधितः सर्वे - The One having been realized in all चिन्.मात्रं तावद् आत्म.खम् - to-the-extent.of a measure of consciousness as self-space तद् एव अन्.एक-संवित्त्या - by that very non.single-awareness सहस्रं चिज्-जड=आत्मनाम् - are a thousand consciousness-inert=souls.

~vlm.57. Being rightly understood, all things are but forms of the one intellect, and equally void as itself, and this appears in a thousand shapes to the understanding of gross instincts.

~sv.57 In the enlightened vision of the sage all this is the pure, indivisible consciousness; that itself appears to be countless separate objects (both sentient and insentient) in the eyes of the ignorant.

 

x58|o/

एकम् तथा चित्.मात्रम् स्वप्ने लक्ष~आत्म तिष्थति

पुनः_लक्ष~आत्म तत्.स्वप्नात्_एकम् आस्ते सुषुप्तके ॥५८॥

ekam tathA ca cit.mAtram svapne lakSa~Atma tiSthati |

puna:_lakSa~Atma tat.svapnAt_ekam Aste suSuptake ||58||

.

and so it is that

the one measured consciousness,

which has appeared in dream as many souls,

afterward rests

alone

in its deep sleep

.

~vlm.58. As the one intellectual soul assumes many forms to itself as it exhibits in its dreams, and engrosses them all again into one, or the single form of its unity in its sound sleep; so doth the Divine soul appear in one or more forms to our intellects also.

~sv.58 The one pure consciousness appears as the diverse dream-objects in a dream. All these millions of objects which appear in the dream become one again in deep sleep.

*jd.58 - ekam tathA ca cin.mAtram svapne - and thus the one consciousness, measured in dream = lakSa~Atma tiSthati - appears as mani-souled = puna:_lakSa~Atma tat.svapnAt_ekam Aste suSuptake - and again the multiple soul after that dream is one in deep sleep.

 

y59|o/

चित्.व्योम्नि स्वप्न-संवित्तिः_या सा_एव जगत्_उच्यते

सुषुप्तम् प्रलयः प्रोक्तः_तस्मात्_न्यायः_अयम् एव सन् ॥५९॥

cit.vyomni svapna-saMvitti:_yA sA_eva jagat_ucyate |

suSuptam pralaya: prokta:_tasmAt_nyAya:_ayam eva san ||59||

.

cit.vyomni svapna-saMvitti:_x

yA sA_eva jagat_ucyate |

suSuptam pralaya: prokta:_x

tasmAn_nyAya:_ayam eva san - x

.

चिद्.व्योम्नि स्वप्न-संवित्तिः या- In the consciousness-sky, that* which is dream-awareness सा*.एव जगद् उच्यते - is defined as the World. सुषुप्तम् प्रलयः प्रोक्तः_तस्मात् - Deep sleep is said to be subsidence from that, न्यायः_अयम् एव सन् - this being only logical.

~vlm.59. Thus our consciousness of god though one and same, yet it appears in various forms according to the various apprehensions of men; and are either vacuous or formal, as our dreams and the works of our imagination.

~sv.59 Similarly, when this dream-world appears in the infinite consciousness that itself is called creation; when this itself enters into the equivalent of the deep sleep state, it is known as the cosmic dissolution. This is pure common-sense.

 

z60|o/

एका_एव संवित्_नानात्वम् नृ-लक्षत्वम् गच्छति

शून्यत्वम् तथा_अर्थत्वम् स्वप्न-संकल्पयोः_इव ॥६०॥

ekA_eva saMvit_nAnAtvam nR-lakSatvam ca gacchati |

zUnyatvam ca tathA_arthatvam svapna-saMkalpayo:_iva ||60||

.

ekA_eva – one only =

saMvin-nAnAtvam - to the variety of objects of awareness =

nR-lakSatvam ca – and human instances also =

gacchati - going =

zUnyatvam ca – and to vacuity =

tathA - thus =

arthatvam svapna-saMkalpayo: iva - x.

~sv.60 The one indivisible consciousness becomes both the diverse objects and also the infinite individuals; it itself becomes both the void and also the matter — just like in dream.

~vlm.60. The conscious of the dreams that we have in the vacuum of our minds, is what takes the name of the worlds; but the sound sleep of the mind or its unconsciousness of anything, is called its pralaya or anaesthesia: and this analogy applies equally to them.

 

x61|o/

इदम् -प्रतिघम् सर्वम् किल वेदन-मात्रकम्

idam a-pratigham sarvam kila vedana-mAtrakam |

शुद्धम् तत्.वत्_यथा यत्र भाति तत्र तथा भवेत् ॥६१॥

zuddham tat.vat_yathA yatra bhAti tatra tathA bhavet ||61||

.

idam a-pratigham - this inevitable = sarvam - all =

kila vedana-mAtrakam - x =

zuddham tad.vad x

yathA yatra bhAti – as where it shines =

tatra tathA bhavet – there it becomes thus.

~vlm.61. This substantial totality of existences, are mere perceptions of the mind only; and whatever appears in any manner in the thought in any manner at anytime or place, the same seems to present itself in reality before us even then and there.

~sv.61 All this diversity is just experiencing. It is pure. It shines in the manner in which it is conceived of. It cannot be removed.

 

y62|o/

एका_एव संवित् सर्ग~आदौ भवति_अग्नि~अम्बु-~आदिकम्

ekA_eva saMvit sarga~Adau bhavati_agni~ambu-kha~Adikam |

पृथ्वि.आदि तावत् सर्ग~अर्थम् स्वप्न-संकल्पयोः_इव ॥६२॥

pRthvi.Adi tAvat sarga~artham svapna-saMkalpayo:_iva ||62||

.

ekA_eva saMvit  - one only awareness =

sarga~Adau – in the process of creation =

bhavati agni~ambu-kha~Adikam – becomes Fire, Water, Air &c =

pRthvi.Adi tAvat  - as well as modes of Earth =

sarga~artham – for the purpose of creation =

svapna-saMkalpayo: iva – like dreams & their conceptions.

~vlm.62. It was the thought alone at first, that manifested itself in the forms of the primary elements of fire and water, and the earth and in the beginning of creation, all which rose in the mind in the manner of dreams and the phantoms of its imagination.

~sv.62 This consciousness alone becomes fire, etc., in the beginning of creation, for the purpose of constituting this dream-world.

 

z63|o/

संवित्~आकाश-रूपा_एव भाति पृथ्वि.आदि-नामिका

यत्.तत्_एव खम् एव_इदम् जगत्_इति_एव भासते ॥६३॥

saMvit~AkAza-rUpA_eva bhAti pRthvi.Adi-nAmikA |

yat.tat_eva kham eva_idam jagat_iti_eva bhAsate ||63||

.

saMvit-AkAza-rUpA_eva - x =

bhAti - x =

pRthvi.Adi-nAmikA - x =

yat.tat_eva kham eva - x =

idam jagad - x =

iti_eva bhAsate - x.

saMvidAkAzarUpa

pRthvyAdinAmika

~vlm.63. Again the inward impressions of these things, that are preserved in the vacuous space of our consciousness; the same unite together of themselves, and exhibit unto us this world, in the form as we view it in our presence.

~sv.63 It is pure experiencing alone that shines as the earth, etc., though in truth it is nothing but space or void which shines as the created world.

 

x64|o/

संवित् .प्रतिघम् भाति भाति _अप्रतिघम् तथा

वस्तुतः_तु प्रतिघा संवित् सान्ते निवर्तते ॥६४॥

saMvit sa.pratigham bhAti bhAti ca_apratigham tathA |

na vastuta:_tu pratighA saMvit sAnte nivartate ||64||

.

saMvit sa.pratigham bhAti - x =

bhAti ca apratigham tathA - x =

na vastuta:_tu pratighA saMvit sAnte nivartate - x.

~AB. pratigham nazvaram [perishing] mUrtam iva, apratigham nityam amUrtam iva ca | vatsuta:_tu pratighA nAza eva nAsti | yata: sA pratighApi_antenivartate nivRttA ca saMvit_eva pariziSyate ||

~vlm.64. Our conciousness appears unto us, in both its transient as well as permanent states; while in reality it is no temporary thing, but continues with us even at the end of all transitory things, as our transient lives also.

~sv.64 This awareness or experiencing appears to be impossible to overcome at times and at times it seems to be capable of being put to an end; in fact it is not possible to put an end to it, because pure experiencing remains even after all the other things have been put to an end.

#han #pratihan #pratigha-: - hindrance , obstruction , resistance , opposition (cf. #apratigha); struggling against (comp.) Car. ; anger, wrath , enmity Mcar. Lalit. (one of the 6 evil passions *dharmas. 67) ; = #mUrchA L. ; an enemy ib. ; opposition , contradiction L; anger, in Tib.Buddh. http://en.wikipedia.org/wiki/Pratigha; #apratigha . not to be kept off , not to be vanquished Mn. xii , 28 , &c

 

y65|o/

यासि पूर्वाम् पश्चिमाम् दिशम् वेत्सि चिरम् विदन्

प्रतिघम् नाम ते _अस्ति .प्रतिघा क्वचित् ॥६५॥

yAsi pUrvAm pazcimAm ca dizam vetsi ciram vidan |

pratigham nAma te na_asti na ca sa.pratighA kvacit ||65||

.

yAsi / yA_asi You go / ... which (awareness) =

pUrvAm pazcimAm ca dizam vetsi - and from the eastern to the western direction you know (it) =

ciram vidan - for-long knowing =

pratigham nAma te na_asti - x =

na ca sa.pratighA kvacit - x =

~sv.65 It is like your going from the east to the west. Now you know the east and now you know the west — but the experience of knowing remains the same.

~vlm.65. Our consciousness accompanies us for ever, wheresoever we remain or go; conceive in yourself for instance as passing on either towards the east or west; you see many things and cities on your way; but can never lose your memory of the past, nor the conciousness of yourself as you proceed onward. (The knowledge which the mind has of its operations, is never effaced from it).

 

z66|o/

दृष्टम् संकल्पितम् _अर्थम् सह_अभ्यसति यः_चिरम्

सः_अवश्यम् तत्_अवाप्नोति _इच्छा.अन्तः_निवर्तते ॥६६॥

dRSTam saMkalpitam ca_artham saha_abhyasati ya:_ciram |

sa:_avazyam tat_avApnoti na ca_icchA.anta:_nivartate ||66||

.

dRSTam saMkalpitam ca_artham - x =

sahAbhyasati ya:_ciram - x =

sa: avazyam tad avApnoti na ca_icchA.anta: nivartate - x.

~sv.66 Whatever you think of intently for a considerable time, that you experience: or you rest in peace, and experience that peace.

~vlm.66. Anything that the mind has seen or willed or is long practiced to do or think upon is never effaced from, consciousness, unless it be from numbness of the Intellect, (gloss. So one is never at a loss to realize his wishes, unless he is remiss in his efforts to bring them to effect).

 

x67|o/

यासि पूर्वाम् पश्चिमाम् दिशम् वा.इति चिरम् विदन्

आस्ते याति_असौ तत्ताम् अन्यः_त्यक्त्वा तु _इतराम् ॥६७॥

yAsi pUrvAm pazcimAm ca dizam vA.iti ciram vidan |

ya Aste yAti_asau tattAm anya:_tyaktvA tu na_itarAm ||67||

.

yAsi pUrvAm pazcimAm ca dizam vA.iti -

or else you go from east to west =

ciram vidan - for-long knowing =

ya Aste yAti_asau tattAm - who is, comes to this Thatness =

anya:_tyaktvA tu na_itarAm - having left the other but not this other.

~sv.67 You go from the east to the west and know these. Another does not go but stays in one place and still knows these.

~vlm.67. You may rove wherever you please, either to the east or west, and you will find your consciousness to continue same, and never changing with the change of your place. (So doth one's consciousness accompany him even after his death).

 

y68|o/

दृष्टः संकल्पितः__अर्थः स्याम् इति_अचल-संविदः

द्वयम् भवेत्_द्वयम् नश्यति_अन्यस्य_अचल-संविदः ॥६८॥

dRSTa: saMkalpita:_ca_artha: syAm iti_acala-saMvida: |

dvayam bhavet_dvayam nazyati_anyasya_acala-saMvida: ||68||

.

dRSTa: saMkalpita:_ca artha: syAm -

"I am perceived conceptual meaning" -

iti_acala-saMvida: -

so one with Samvid Awareness like an unmoving mountain -

dvayam bhaved -

becomes dual. -

dvayam nazyati -

the dual is removed -

anyasya acala-saMvida: -

as the result of a different unmoving Awareness.

~sv.68 The infinite consciousness, being non-moving, remains the same whether it is thus experienced or thought of. Both experiences arise and both experiences cease.

~vlm.68. We have seen the man of steady consciousness, attain to the object or state of his wish, by his firm perseverance; while on the contrary the unsteady minded are sure to lose them both: (i.e. his wished for object together with the consciousness of himself).

 

z69|o/

दक्षिणात्_उत्तराम् वाशाम् यामि_इति_अचल-संविदः

dakSiNAt_uttarAm vAzAm yAmi_iti_acala-saMvida: |

द्वयम् भवेत्_द्वयम् नश्यति_अन्यस्य_अचल-संविदः ॥६९॥

dvayam bhavet_dvayam nazyati_anyasya_acala-saMvida: ||69||

.

dakSiNAt_uttarAm vA_AzAm yAmi – whether from south to a northern place I come =

iti_acala-saMvida: - x =

dvayam bhavet - x =

dvayam nazyati_anyasya_acala-saMvida: - x.

~vlm.69. The man of steady consciousness, is possesed of both states whether he goes to the north or south; but the one that is unsteady inhimself and to his purpose also, is deprived of both (himself and his object). (Consciousness is joint koowledge of ourselves, inconnections with others, so that the mind knows both what it is, as well as what it wills).

~sv.69-70-71-72 When the wish arises in one 'I shall go from the south to the north', both these arise in the non-moving consciousness; but when such a wish does not arise, the directions 'north' and 'south' do not exist....

 

x70|o/

खे पुरम् स्याम् भुवि मृगः स्याम् इति_अचल-संविदः

द्वयम् भवेत्_द्वयम् नश्यति_अन्यत्.अन्यत्_तु यत्_जगत् ॥७०॥

khe puram syAm bhuvi mRga: syAm iti_acala-saMvida: |

dvayam bhavet_dvayam nazyati_anyat.anyat_tu yat_jagat ||70||

.

khe puram syAm - "I am a city in kha*space =

bhuvi mRga: syAm - I am an animal on earth," =

iti_acala-saMvida: - so @ the still Awareness =

dvayam bhavet_ - a second becomes =

dvayam nazyati_ - a second disappears =

anyat.another = anyat_tu yat_jagat – but an other which is the world

.

~vlm.70. The man of firm intent that thinks of his being both in heaven and earth, has them both by fixing his mind in one, while his body is placed in the other; as the man thinking of going both to the east and west, may do both by walking one way and thinking of the other. But the man of unsteady purpose is neither for this world or that, nor walks one way or the other; (but stands in the middle).

~sv.69-70-71-72 When the wish arises in one 'I shall go from the south to the north', both these arise in the non-moving consciousness; but when such a wish does not arise, the directions 'north' and 'south' do not exist. When the consciousness thinks, "May I become a city in the sky" or "May I become an animal on earth, these two come into being; when that notion is not there they cease. To others the world is something else. Whether the body is mortal or immortal, the truth is that this saMsara and the jiva are like dream.

 

y71|o/

एकम् प्रबोधतः सर्वम् चिन्मात्रम् तावत्_आत्म-खम्

तदेव_अनेक-संवित्त्या सहस्रम् चित्.जड~आत्मनाम् ॥७१॥

ekam prabodhata: sarvam cinmAtram tAvat_Atma-kham |

tadeva_aneka-saMvittyA sahasram cit.jaDa~AtmanAm ||71||

.

ekam prabodhata: - becoming realized as one =

sarvam - everything =

cit.mAtram tAvat_ - insofar.as it is a mode of Consciousness =

Atma-kham – is a self-sky* - personal space =

* the Kha.Space in which we enjoy sukha.goodspace & du:kha.badspace. jd

tadeva_ - tat_eva / tadA_iva =

an.eka-saMvittyA – with the saMvitti.Points.of.View =

sahasram cij.jaDa~AtmanAm - a thousand Conscious material selves.

~vlm.71. By steadfast belief in the One, we find the intellect alone pervading the whole vacuity of space; but this one appears as many and many thousands to the understanding of ignorant sceptics.

 

z72|o/

शरीरम् अस्तु_.प्रतिघम् अथ .प्रतिघम् वा

स्वप्न~आत्मकः_अयम् संसारः_जीवस्य_इव परत्र ॥७२॥

zarIram astu_a.pratigham atha sa.pratigham ca vA |

svapna~Atmaka:_ayam saMsAra:_jIvasya_iva paratra ca ||72||

.

zarIram astu_a.pratigham atha sa.pratigham ca vA -

so let the body be without hindrance or else with hindrance =

svapna~Atmaka:_ayam - this dream-selfling is =

saMsAra: jIvasya_iva paratra ca - the *saMsAra of the Living.jIva; and otherwhere—in the next world--... - x.

~vlm.72. Be the body destructible because of its materiality, or indestructible by reason of it being the reflexions of the divine intellect; yet it is after all but a mere appearence in the dream of the living soul, whether in this or in the future world. (The indestructible intellect, cannot be the destructible body, because the destruction of this would involve the other to destruction also).

~sv.69-70-71-72 When the wish arises in one 'I shall go from the south to the north', both these arise in the non-moving consciousness; but when such a wish does not arise, the directions 'north' and 'south' do not exist. When the consciousness thinks, "May I become a city in the sky" or "May I become an animal on earth, these two come into being; when that notion is not there they cease. To others the world is something else. Whether the body is mortal or immortal, the truth is that this saMsara and the jiva are like dream.

 

x73|o/

एतत्_म्लेच्छ~आदि=देशेषु मृतानाम् दर्शनात् पुनः

स्मृति-पूर्वम् कथनात् प्रत्यक्षम् अनुभूयते ॥७३॥

etat_mleccha~Adi=dezeSu mRtAnAm darzanAt puna: |

smRti-pUrvam ca kathanAt pratyakSam anubhUyate ||73||

.

etat_mleccha~Adi=dezeSu - x =

mRtAnAm darzanAt puna: - x =

smRti-pUrvam ca kathanAt pratyakSam anubhUyate - x.

~vlm.73. That the souls of men do not die with their bodies, is evident from the instances of the ghosts and spirits of the barbarians, that are invoked by wizards, and made to relate the incidents of their past lives.

~sv.73-74-75-76-77 Even among the foreigners there are accounts of people recalling events in their past-lives. Surely, they did not 'die'. Thus, the infinite consciousness which alone appears as all this is undying, unchanging and eternal. The unmoving consciousness remains, appearing to be whatever notion arises in it here and there.

\\

ये मृता* भस्मसात्~जाताः म्लेच्छ-देशेषु ते पुनः

ye mRtA* bhasmasAt~jAtA: mleccha-dezeSu te puna: |

आगत्य कथयित्वा_अर्थम् गच्छन्ति_.प्रतिघ=आत्मकाः ॥७४॥

Agatya kathayitvA_artham gacchanti_a.pratigha=AtmakA: ||74||

.

there are the dead, burned to ash in barbarian lands

:

they're said to have returned,

pursuing their aims with undiminished identity

.

#bhas - to devour, consume. -> #bhasmasAt भस्मसात् ind. 1 To the state of ashes; ˚कृ 'to reduce to ashes.' ˚भू to be reduced to ashes. — bhasmasAt—>kR -

~vlm.74. Men in the country of barbarians that have long been dead and burnt down to ashes, are known to reappear before people, and delivering their errands, to have disappeared with their living souls.

*sv. Even among the foreigners there are accounts of people recalling events in their past-lives. Surely, they did not 'die'. Thus, the infinite consciousness which alone appears as all this is undying, unchanging and eternal. The unmoving consciousness remains, appearing to be whatever notion arises in it here and there.

 

z75|o/

एषः चेत्_जीव.तः_धर्मः_तत्_देश~अन्तर.गे जने

मृत* इति_एव बुद्धे_अर्थे कस्मात्_ना_एव प्रवर्तते ॥७५॥

eSa: cet_jIva.ta:_dharma:_tat_deza~antara.ge jane |

mRta* iti_eva buddhe_arthe kasmAt_nA_eva pravartate ||75||

.

eSa: cet_jIva.tas dharma: - x =

tat_deza~antara.ge jane – when people gone into that country =

mRta iti_eva buddhe_artha - x =

kasmAt_nA_eva pravartate - x.

~vlm.75. If it is impossible for departed souls to reappear like the living as the Charvakas say; then let me ask them, why do they not reckon their absent friends as dead also, and unable to return. (This argument maintains the doctrine of spirituality, of the capability of the reappearance of departed spirits from the analogy of the return of absent people to their homes; as Butler proves the rising of the dead at the Resurrection, upon the analogy of our waking from sleep).

~sv.73-74-75-76-77 Even among the foreigners there are accounts of people recalling events in their past-lives. Surely, they did not 'die'. Thus, the infinite consciousness which alone appears as all this is undying, unchanging and eternal. The unmoving consciousness remains, appearing to be whatever notion arises in it here and there.

 

x76|o/

जीव-धर्मः सः_अपि सन्_चेत्_मृत-धर्मः_अपि किम् सन्

यादृक्~अनुभवः_तु_अस्मिन्_समे न्याय-द्वये स्थिते ॥७६॥

jIva-dharma: sa:_api san_cet_mRta-dharma:_api kim na san |

yAdRk~anubhava:_tu_asmin_same nyAya-dvaye sthite ||76||

.

jIva-dharma: sa:_api san_cen - x =

mRta-dharma:_api kim na san - x =

yAdRk-anubhava:_tu - x =

asmin_same nyAya-dvaye sthite - x.

~vlm.76. If the property of action be true of the living, why should it not be equally true of the dead also; upon the analogy of our conception of the idea of the action of the one as well as of the other.

~sv.73-74-75-76-77 Even among the foreigners there are accounts of people recalling events in their past-lives. Surely, they did not 'die'. Thus, the infinite consciousness which alone appears as all this is undying, unchanging and eternal. The unmoving consciousness remains, appearing to be whatever notion arises in it here and there.

 

y77|o/

स्वप्न.वत्_जगत्~आभानम् इति_एवम् सत्यखण्डितम्

आर्य~अनुभव-शास्त्राणाम् अनेन_अस्ति_एक-वाक्यता ॥७७॥

svapna.vat_jagat~AbhAnam iti_evam satyakhaNDitam |

Arya~anubhava-zAstrANAm anena_asti_eka-vAkyatA ||77||

.

svapna.vat_jagat~AbhAnam - x =

iti_evam sati_akhaNDitam / satya-khaNDitam - x =

Arya~anubhava-zAstrANAm anena_asti_eka-vAkyatA - x.

~vlm.77. The doctrine of the visionary dream of the world, being the established and irrefutable truth of Aryan sástras; it is quite compatible and conformable with the tenet of eternal ideas maintained in Indian philosophy.

~sv.73-74-75-76-77 Even among the foreigners there are accounts of people recalling events in their past-lives. Surely, they did not 'die'. Thus, the infinite consciousness which alone appears as all this is undying, unchanging and eternal. The unmoving consciousness remains, appearing to be whatever notion arises in it here and there.

 

z78|o/

dRSTi.jAlam jana~oghAnAm pazyatAm indu-mandire |

yAdRk_a.pratigham tAdRk_jagat sat_asat_Atmakam ||78||

दृष्टि.जालम् जन~ओघानाम् पश्यताम् इन्दु-मन्दिरे

यादृक्_.प्रतिघम् तादृक्_जगत् सत्_असत्_आत्मकम् ॥७८॥

.

dRSTi.jAlam jana~oghAnAm x

pazyatAm indu-mandire - x =

yAdRk~a.pratigham x

tAdRk~jagat x

sad-asad=Atmakam - x.

~vlm.78. These worlds are equally as true as well as false to view, as the sight of the appearances in the disc of the moon, which appears as realities to the eyes of beholders, without having any substantiality in them; (The lunar spots are considered as mere marks—kalankas--though to all appearance they seem as habitable parts—chandra-loka.

~sv.78-79-80-81-82 What is truth and what is false? So, let one experience bodies, actions, sorrow or pleasure as and when they arise: or let them all go.

 

x79|o/

सन्.मात्र-मात्र~अनुविधम् अच्छ~अनुभव-मात्रकम्

चिन्मात्रम् भान-मात्र~आत्म सर्व~अर्थ~आत्म~अर्थ-वर्जितम् ॥७९॥

san.mAtra-mAtra~anuvidham accha~anubhava-mAtrakam |

cinmAtram bhAna-mAtra~Atma sarva~artha~Atma~artha-varjitam ||79||

.

san.mAtra-mAtra~anuvidham - x =

accha~anubhava-mAtrakam - x =

cin.mAtram bhAna-mAtra~Atma - x =

sarva~artha~Atma~artha-varjitam - x.

~vlm.79. The subjective world is real, in having all its objects as parts of the true Entity; and the subjective mind is a reality, in its being composed of pure ideas only. The Intellect is true as reflexion only, and so they are all true without having any reality of themselves.

~sv.78-79-80-81-82 What is truth and what is false? So, let one experience bodies, actions, sorrow or pleasure as and when they arise: or let them all go.

~AB. grAhyam sarvam sattvena gRhyamANam sanmAtrasya_eva mAtrA: aMza-bhedAn_anuvidhatte ? grAhyakam ca accha~anubhava-mAtrakam | na ca sanmAtram AbhAsamAnam sidhyati_iti tatsat_eva | tadeva cArthavarji sarvam apratigham zAntam ceti_artha: ||

 

y80|o/

सर्वम् .प्रतिघम् शान्तम् जगत्_एकम् चित्.अम्बरे

अन्.इङ्गनम् अन्.आभासम् आत्मनि_एव_आत्मना_अस्यताम् ॥८०॥

sarvam a.pratigham zAntam jagat_ekam cit.ambare |

an.iGganam an.AbhAsam Atmani_eva_AtmanA_asyatAm ||80||

.

sarvam a.pratigham zAntam jagat_ekam cit.ambare - x =

an.iGganam an.AbhAsam Atmani_eva_AtmanA_asyatAm - x.

सर्वम् अप्रतिघं शान्तम् - It is all unobstructed, at peace, जगत् एकं चित्-अम्बरे - one world in the consciousness-sky, अनिङ्गनम् अनाभासम् - indivisible, unapparent, आत्मनि एव आत्मना_अस्यताम् - let it be so in the Self yet by the Self. -80-

#iGg -> #iGga -> #aniGga, #aniGgya -mfn.- not divisible (said of words).

~vlm.80. All these are immutable and quiet, and lie quiescent in the vacuity of the Divine Intellect; they are irremovable and unconspicuous of themselves, and lie immanent in the Divine soul.

~sv.78-79-80-81-82 What is truth and what is false? So, let one experience bodies, actions, sorrow or pleasure as and when they arise: or let them all go.

 

z81|o/

अचला संवित्_एव_आस्ते स्थिरम् कृत्वा यथा यथा

तथा तथा भवति_आशु किम् असत् किम् वा_अपि सत् ॥८१॥

acalA saMvit_eva_Aste sthiram kRtvA yathA yathA |

tathA tathA bhavati_Azu kim asat kim ca vA_api sat ||81||

.

acalA saMvit_eva_Aste sthiram kRtvA yathA yathA - x =

tathA tathA bhavati_Azu kim asatkim ca vA_api sat - x.

~vlm.81. It is the steady consciousness, that is conscious of whatever is fixed upon at any time or place; and represents all things whether real or unreal, that are inbred or inherent in it.

~sv.78-79-80-81-82 What is truth and what is false? So, let one experience bodies, actions, sorrow or pleasure as and when they arise: or let them all go.

 

82|o/

शरीराणि_अथ कर्माणि दुःखानि सुखानि

यथा स्थितानि_उपायान्तु यान्तु वा कस्य किम् ग्रहः ॥८२॥

zarIrANi_atha karmANi du:khAni ca sukhAni ca |

yathA sthitAni_upAyAntu yAntu vA kasya kim graha: ||82||

.

zarIrANi_atha karmANi du:khAni ca sukhAni ca - x =

yathA sthitAnyupAyAntu yAntu vA kasya kim graha: - x =

~vlm.82. Let our bodies rise or fall, and our destinies overtake us as they will; let happiness or misery befall on us as they are decreed, they cannot affect the serenity of the indifferent soul.

~sv.78-79-80-81-82 What is truth and what is false? So, let one experience bodies, actions, sorrow or pleasure as and when they arise: or let them all go.

 

83|o/

इत्थम् अस्तु सत्_अथ_अन्यथा_अस्तु वा

ittham astu sat_atha_anyathA_astu vA

मा_एव भू_उद्भवतु कः_अत्र सम्भ्रमः

mA_eva bhU_udbhavatu ka:_atra sambhrama: |

मुञ्च फल्गुनि फले फलौ_अहम्

muJca phalguni phale phalau_aham

बुद्धवान्_असि कृतम् परिभ्रमैः ॥८३॥

buddhavAn_asi kRtam paribhramai: ||83||

.

ittham astu sad - so let it be So =

atha_anyathA_astu vA - or else let it be otherwise =

mA_eva bhU_udbhavatu - x =

ka:_atra sambhrama: - x =

muJca phalguni phale phalau_aham - x =

buddhavAn_asi kRtam paribhramai: - x.

~vlm.83. Hence it is of no matter unto us, whether these are realities or otherwise, or whether it may be so and so or not; avoid your desire for any thing, and be wise and at rest after all your wanderings.

~sv.83 There is no meaning in all this. Let it be 'this' way or 'that' way, let it be or not be: give up this delusion and remain enlightened.

 

 

 

om

 

 

DAILY READINGS mn 11 September

 

fm3092 1.sp11 manas.MIND .z37

https://www.dropbox.com/s/rgjnpptbbcqi7w4/fm3092%201.sp11%20manas.MIND%20.z37.docx?dl=0

fm6048 2.sp11 The UNITY of SELF & the brahman.IMMENSITY .z20

https://www.dropbox.com/s/8pa7fuh9k9qtwe3/fm6048%202.sp11%20%20SELF%20%26%20the%20brahman.IMMENSITY%20.z20.docx?dl=0

fm7143 3.sp09...11 Consciousness in the World .z83

https://www.dropbox.com/s/igus25h57gpx4f6/fm7143%203.sp09...11%20Consciousness%20in%20the%20World%20.z83.docx?dl=0

 

Group Page

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

Complete YVFiles

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

 

चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात् मनो_भवेत्

saMkalpAt sa* mana:_bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

+++

 

सर्ग .१४३

मुनिः_उवाच

सर्वेषाम् एव धर्माणाम् कर्मणा शर्मणाम् अपि

पण्डितः पुण्डरीकाणाम् मार्तण्ड* इव मण्डनम् ॥७।१४३।१॥

आत्म-ज्ञान-विदः यान्ति याम् गतिम् गति-कोविदाः

पण्डिताः_तत्र शक्र-श्रीः_जरत्-तृण.लवायते ॥२॥

पाताले भूतले स्वर्गे सुखम् ऐश्वर्यम् एव वा

तत् पश्यामि यन्_नाम पाण्डित्यात्_अतिरिच्यते ॥३॥

पण्डितस्य यथा.भूता वस्तु.दृष्टिः प्रसीदति

दृक्_इव_इन्दौ निर्.अम्भोदे सकल~अमल-मण्डलेः ॥४॥

इदम् दृश्यम् अविद्या~आत्म ब्रह्म सम्पद्यते क्षणात्

बुधस्य बोधात् स्रग्दाम सर्पत्वम् इव शाम्यति ॥५॥

यत् स्थितम् ब्रह्मणि ब्रह्म कृताः_तेन_एव सत्यता

स्वभाव-एक~आत्मिकाः संज्ञा* देह-सर्ग-क्षय~आदिकाः ॥६॥

सर्गः_विद्यते_एव_अयम् यत्र किल किम्.चन

तस्य धर्माणि कर्माणि _एव_अक्षर-मालिका ॥७॥

पृथ्वि.आदि सम्भवति चेत्_तत् .कारणम् अस्तु तत्

तदेव यत्र _अस्ति_एव तत्र किम् तस्य कारणम् ॥८॥

ब्रह्मणः प्रतिभातम् यत् तत्_इदम् जगत्_उच्यते

तेन_एव कुत* एतानि पृथ्वि_आदीनि क्व कारणम् ॥९॥

स्वप्न-द्रष्टुः_दृश्य-नृणाम् अस्ति काल्पनिकम् यथा

वास्तवम् पूर्व.कामम् जाग्रत्-स्वप्ने तथा नृणाम् ॥१०॥

यथा प्राक्.कर्म पुंस्त्वे स्वप्ने पुंसाम् विद्यते

इह जाग्रत्-स्वप्न-नृणाम् भातानाम् अपि . तथा ॥११॥

जीवः सर्वेषु सर्गेषु स्वप्न~अर्थान्-न्_अखिलान्_मिथः

प्राक्.कर्म-सत्वम् मिथ्य~आत्म यथा.वासनम् एषु ॥१२॥

सर्ग~आदौ_अथ देह~अन्ते भान्ति स्वप्न~अर्थवन् मिथः

यथा.संवेदनम् जीवाः सन्तः_असन्तः_ तेन ते ॥१३॥

यथा.संवेदनम् सर्वे भान्ति भावयतः_तथा

ते सन्ति_आत्मनि_अपि स्वप्ने जाग्रति_इव_अर्थ.दा मिथः ॥१४॥

संकल्प.संवित्_अग्र.स्थ-वस्तु-तिष्ठतया_अस्फुटम्

फलम् _आप्नोति ते स्वप्ने लोक-निष्थतया_अस्फुटः ॥१५॥

शुद्धा संवित् स्वभाव.स्था यत् स्वयम् भाति भास्करा

तस्याः_भानस्य तस्य_अस्य जाग्रत्-स्वप्न~अभिधाः कृताः ॥१६॥

सर्ग~आदौ_अथ देहान्ते भातम् यत्_वेदनम् यथा

तत्_तथा_आमोक्षम् एव_आस्ते तत्_इदम् सर्ग* उच्यते ॥१७॥

जाग्रत्-स्वप्न~अर्थ-सार्थस्य संविदः_ भिन्नता

अस्ति_.प्रतिघ-रूपायाः प्रकाश~आलोकयोः_इव ॥१८॥

अग्नि~औष्ण्ययोः_इव तथा वात.स्पन्दनयोः_इव

द्रव~अम्भसोः_इव आवीचि वा शैत्य~अनिलयोः_इव ॥१९॥

सर्वम् .प्रतिघम् शान्तम् जगत्~जातम् .सन्मयम्

इत्थम् सन्मयम् एव_अस्ति _अस्ति_अर्थेन संयुतम् ॥२०॥

ब्रह्म प्र.उद्भूय मृत्वा दृश्य~अनुभव-रूपि

चिन्मात्रम् अजरम् शान्तम् एकम् एव_अमलम् स्थितम् ॥२१॥

कार्य-कारणता~अर्थानाम् या यथा हृदि कल्पिता

ब्रह्मणा पुरुषेण_इव नगरि_अन्तः_तथा_एव सा ॥२२॥

ब्रह्मणः हृदि सर्गः_अयम् हृदि ते स्वप्न.पूः_यथा

कार्य-कारणता तत्र तथा_आस्ते_अभिहिता यथा ॥२३॥

संविद्धन~उदरे सर्गे कार्य-कारणता स्थिता

तथा यथा_ऊहिता तेन त्वया वा कल्पना-पुरम् ॥२४॥

चिता संकल्प-रूपिण्या सर्गे संकल्प-पत्तने

त्वया_एव स्थापिता संस्था कार्य-कारण=रूपिणी ॥२५॥

आकाश* एव कचनम् यत् चित्ते स्व~आत्म-रूपिणी

नियतम् संनिवेशत्वात्_तत्_अन्तः सर्ग* उच्यते ॥२६॥

या संवित्~रवि~अवस्थाः_ते हृदि संकल्प-पत्तने

सा_एषा स्वभाव-संसिद्धः कार्य.कारणता~अर्थ.जा ॥२७॥

प्रथमम् यत्_यथा भाति चित्त्वम् अस्ति तथा_इह तत्

तस्या_एव नियतिः कालः_देश~आदि~इति~अभिधा कृता ॥२८॥

या नाम_आशु यथा भाति चेतन~आकाश-शून्यता

तया तथा वस्तुतया कार्य-कारणता_आश्रिता ॥२९॥

चित्_चमत्कार.मात्रे_अस्मिन् सर्ग~आभे भाव.रूपिणि

पूर्वम् भावाः प्रवर्तन्ते पश्चात् सर्ग~अभिधा विदः ॥३०॥

शून्यताः_त्रिजगत्~रूपाः_तथा चित्.व्योमनि स्थिताः

अनन्याः पवने सौम्ये स्पन्द-सत्ता यथा निजाः ॥३१॥

व्योम्नि सौषिर्य-नैबिड्यम् यथा नीलम् इति स्थितम्

चिति चेतन-नैबिड्यम् तथा सर्ग* उपस्थितम् ॥३२॥

आभात* एव भाते_अस्मिन्_कृच्छ्रात् सर्गे विसर्गता

बुध्यते रज्जु-भुजगे रज्जु-रूपम् यथा पुनः ॥३३॥

मृतः * स्वप्नवत् सर्वः सम्पश्यति पृथक्_जगत्

तत्__अन्यत्_इदम् अन्यत्_ नित्य~अप्रतिघम् अम्बरम् ॥३४॥

व्याध* उवाच

परतः सुख.दुःख~अर्थम् देहः सम्पद्यते कथम्

किम् अस्य हेतुः के वा_अस्य हेतवः सहकारिणः ॥३५॥

कुर्वन्ति धर्म~.धर्माः_चेत्_तेन प्रतिघ-रूपिणा

तत्_अस्य_.प्रतिघम् रूपम् कुर्वन्ति_इति_असमञ्जसम् ॥३६॥

धर्म~अधर्मौ वासना कर्म आत्मा जीव* इति_अपि

पर्याय-शब्द.भारः_अत्र कल्प्यते तु वास्तवः ॥३७॥

चित्त्वात् कल्पित-चित्त्वेन स्वयम् चित्.नभसा_आत्मनि

कृतानि नामानि_एतानि कःचित्_अस्ति_इति चेतसा ॥३८॥

संवित्~आत्मा स्वयम् चित्त्वात्_देहम् वेत्ति खम् एव खे

मृत्वा सन्तम् सन्तम् इव संकल्प-स्वप्नयोः_इव ॥३९॥

स्वयम् स्वप्न* इव_आभाति मृतस्य परलोक-धीः

तम् एव पश्यति चिरम् तत्र_अपि_अस्ति सत्यता ॥४०॥

मृतम् निर्माति चेत्_अन्यः कथम् वा_अस्य स्मृतिः_भवेत्

कथम् वा स्यात् * एव_असौ चेतनत्वम् तम् एव खम् ॥४१॥

मृतौ जायते तस्मात्_चेतसा_एव * केवलम्

इह_अयम् इत्थम् इति_एव वेत्ति खे वासना~आत्मकम् ॥४२॥

स्वम् एव भवम् अभ्यस्तम् आस्ते सः_अनुभवान्*_चिरम्

स्फुट-प्रत्यववान्*_तु_अत्र सत्यम् इति_एव वेत्ति_अलम् ॥४३॥

~आत्मा खम् एव तत्र_एव स्वप्न~आभम् दृश्यम् आहरन्

पुनः स्व.मरणम् वेत्ति पुनः_जन्म पुनः_जगत् ॥४४॥

अलीक-जालम् एवम् खे पश्यन् प्रत्येकम् आस्थितः

पश्यति_आचारयति_अत्ति किम्.चित् कश्चित्_ कस्यचित् ॥४५॥

इति_एवम् जगताम् सन्ति कोटीनाम् कोटि-कोटयः

परिज्ञाताः_तु ता* ब्रह्म केवलम् दृश्यम् अन्यथा ॥४६॥

ताभिः_ कस्य.चित् किम्चित्_आवृतम् सन्ति ताः

तासाम् वेत्ति प्रत्येकम् इदम् एव जगत्_तु_इति ॥४७॥

भूतानि तासाम् प्रत्येकम् तथैव_अन्योन्यम् आस्थिते

सत्यानि_एव_.सत्य-दृष्ट्या सत्य-दृष्ट्या तु_अजम् पदम् ॥४८॥

सत्_यत्_विदित-वेद्यस्य तत्_अज्ञस्य_असत्_अक्षयम्

असत्_यत् सं.प्रबुद्धस्य तत् सत्_अज्ञस्य सु.स्फुटम् ॥४९॥

चितेः_यत्.यत्_यथा भानम् तत्.तत् सत्यम् यथा यतः

सत्.रूपाणि संअग्राणि भूतानि_इमानि_अतः_मिथः ॥५०॥

नित्यम् अन्योन्य-सत्यानि तानि तानि_एव वा_अपि_अतः

किल संवित्_विनिर्णेयम् रूपम् .प्रतिघम् यतः ॥५१॥

संवित्.मात्र-विनिर्णेयम् का_अन्यता _अन्यता कथा

यथा.संवेदनम् भाते वस्तु~औघे क्व द्विता~एकते ॥५२॥

तदेव_इदम् इदम् ज्ञप्तेः_तदेव_इदम् भवति_अलम्

तदेव_एतत्_तदेव_इति भरेत्_ज्ञप्तेः_.सत्यतः ॥५३॥

तत् चेत्_अर्थः_ततः_ज्ञप्तेः__अयम् तस्याः पृथक्.स्थितः

स्थिते ज्ञप्ति-आत्मनि तु_अर्थे तु_.ज्ञप्त्या_अयम् ततो व्रजेत् ॥५४॥

ज्ञानम् यत्_एव तत्_ज्ञेयम् ज्ञेयस्य_.स्वभवात् पृथक्

यथा ज्ञानमतः_ज्ञेयम् तनोति_आत्मानम् आत्मना ॥५५॥

पश्यन्तः_अपि मिलन्तः_अपि पृथक्.सर्गा* किम्चन

सत* एव_-सतः_ज्ञस्य मूर्ख-ज्ञातान्*_तु वेद्मि . ॥५६॥

एकम् प्रबोधितः सर्वे चित्.मात्रम् तावत्_आत्म.खम्

तत्_एव_अनेक-संवित्त्या सहस्रम् चित्-जड~आत्मनाम् ॥५७॥

एकम् तथा चित्.मात्रम् स्वप्ने लक्ष~आत्म तिष्थति

पुनः_लक्ष~आत्म तत्.स्वप्नात्_एकम् आस्ते सुषुप्तके ॥५८॥

चित्.व्योम्नि स्वप्न-संवित्तिः_या सा_एव जगत्_उच्यते

सुषुप्तम् प्रलयः प्रोक्तः_तस्मात्_न्यायः_अयम् एव सन् ॥५९॥

एका_एव संवित्_नानात्वम् नृ-लक्षत्वम् गच्छति

शून्यत्वम् तथा_अर्थत्वम् स्वप्न-संकल्पयोः_इव ॥६०॥

इदम् -प्रतिघम् सर्वम् किल वेदन-मात्रकम्

शुद्धम् तत्.वत्_यथा यत्र भाति तत्र तथा भवेत् ॥६१॥

एका_एव संवित् सर्ग~आदौ भवति_अग्नि~अम्बु-~आदिकम्

पृथ्वि.आदि तावत् सर्ग~अर्थम् स्वप्न-संकल्पयोः_इव ॥६२॥

संवित्~आकाश-रूपा_एव भाति पृथ्वि.आदि-नामिका

यत्.तत्_एव खम् एव_इदम् जगत्_इति_एव भासते ॥६३॥

संवित् .प्रतिघम् भाति भाति _अप्रतिघम् तथा

वस्तुतः_तु प्रतिघा संवित् सान्ते निवर्तते ॥६४॥

यासि पूर्वाम् पश्चिमाम् दिशम् वेत्सि चिरम् विदन्

प्रतिघम् नाम ते _अस्ति .प्रतिघा क्वचित् ॥६५॥

दृष्टम् संकल्पितम् _अर्थम् सह_अभ्यसति यः_चिरम्

सः_अवश्यम् तत्_अवाप्नोति _इच्छा.अन्तः_निवर्तते ॥६६॥

यासि पूर्वाम् पश्चिमाम् दिशम् वा.इति चिरम् विदन्

आस्ते याति_असौ तत्ताम् अन्यः_त्यक्त्वा तु _इतराम् ॥६७॥

दृष्टः संकल्पितः__अर्थः स्याम् इति_अचल-संविदः

द्वयम् भवेत्_द्वयम् नश्यति_अन्यस्य_अचल-संविदः ॥६८॥

दक्षिणात्_उत्तराम् वाशाम् यामि_इति_अचल-संविदः

द्वयम् भवेत्_द्वयम् नश्यति_अन्यस्य_अचल-संविदः ॥६९॥

खे पुरम् स्याम् भुवि मृगः स्याम् इति_अचल-संविदः

द्वयम् भवेत्_द्वयम् नश्यति_अन्यत्.अन्यत्_तु यत्_जगत् ॥७०॥

एकम् प्रबोधतः सर्वम् चिन्मात्रम् तावत्_आत्म-खम्

तदेव_अनेक-संवित्त्या सहस्रम् चित्.जड~आत्मनाम् ॥७१॥

शरीरम् अस्तु_.प्रतिघम् अथ .प्रतिघम् वा

स्वप्न~आत्मकः_अयम् संसारः_जीवस्य_इव परत्र ॥७२॥

एतत्_म्लेच्छ~आदि