fm7009 3.ja30 On Manifest Consciousness .z12

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Jan 30, 2018, 8:55:59 PM1/30/18

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fm7009 3.ja30 On Manifest Consciousness .z12

https://www.dropbox.com/s/wc6t28sbq5fk0cy/fm7009%203.ja30%20On%20Manifest%20Consciousness%20.z12.docx?dl=0

oॐm

On the Manifestation of Consciousness

bhushuNDa said—

01|o/

अ-बुद्ध्यमानश्_चेत्य~आदि-चिद्~रूपम् अपि च_अनघ ।

a-buddhyamAna:_cetya~Adi-cit~rUpam api ca_anagha |

शान्त-चिद्~घन* एवास्व निर्मल~अप्स्व्_अन्तर्_अंशुवत् ॥१॥

zAnta-cit~ghana* eva_Asva nirmala~apsu_ antar_aMzuvat ||7|9|1||

a.buddhyamAna: x

cetya-Adi-cit~rUpam api ca Affective Conscious Form altho too

anagha x

zAnta-cit~ghana eva Asva x

nirmala=apsu antar aMzuvat - like sunbeams in clear waters.

#as -> # Asva impft. [2] ac. du. 1 [as_1].

#As -> # Assva imp. [2] md. sg. 2 [As_2]

~vlm.1 Bhusunda said:--The unintelligible objects of thought are phenomena of the intellect; they lie as calmly in the great mass or inert body of the intellect, as the sunbeams shine in the bosom of a clear basin of water: (where they retain their light without their heat).

02|o/

अचेतनम् चेतन~अन्तश्_चेतनाद्_एव विद्यते ।

स्वे_ऽसादृश्ये_ऽपि सदृशम् पयो-राशौ यथा_अनलः ॥२॥

अचेतनम् चेतन~अन्तश्_चेतनाद्_एव विद्यते ।

a-cetanam cetana~anta:_cetanAt_eva vidyate |

स्वे_ऽसादृश्ये_ऽपि सदृशम् पयो-राशौ यथा_अनलः ॥२॥

sve_a-sAdRzye_api sadRzam paya:rAzau yathA_anala: ||2||

a.cetanam non-Affectivity

cetana~anta: x

cetanAd eva vidyate x

sve a-sAdRzye api sadRzam - like though unlike itself =

payo-rAzau yathA anala: - as.if (submarine) fire in waterdrops.

~vlm.2. The unintelligent world subsists in the intelligent intellect, by its power of intellection; and remains alike with the unlike (i. e. matter with the mind), as the submarine fire resides in the water, and the latent heat with cold.

दृश् #dRz -> #sAdRza - adj. = sa-dRza, like, similar + #sAdRzyam - likeness, resemblance, similarity to (comp) + Magian Fire Altar

http://www.livius.org/a/1/iran/firealta:_sassanid.jpg

03|o/

स.चेतन~अ.चेतनयोर्_हेतुश् चित्त्वात् तथा_एव चित् ।

sa.cetana~a.cetanayo:_hetu:_ cittvAt tathA_eva cit |

विनाश~उत्पादयोर्_वह्नि-ज्वालयाः पवनो यथा ॥७।९।३॥

vinAza~utpAdayo:_vahni-jvAlayA: pavana:_ yathA ||3||

sa.cetana~a.cetanayo: of cetana (>cit) Sentience and inSentience hetu: the cause cittvAt cit-tva is from what the nature of cit Consciousness. tathA_eva cit and thereby is consciousness vinAza~utpAdayo: of destruction and production/Outfall

vahni-jvAlayA: pavana: yathA

zgl#tt. #vahni वह्निः [>vah+ni "blow.into" Uṇ.4.53] Fire, the bearer of offerings to the gods (esp. said of #agni अग्नि, "fire") RV. • When pronounced with the labial <w> (rather than the fricative <v>), and with an audible <h>, ("wuh-H-ni"—short <i>, like <did>) it is like one puffing at a spark to get the tinder burning. Say it a dozen times and you are a bellows. The <v> disappears and the <h> thickens when the god #agni appears. vahni can be any fire: for example, the digestive faculty, belly.heat. •-•>Comp. #vahnyutpAta ~उत्पातः an outfallen fiery meteor. • #vahnikoNa -कोणः the fiery south-east quarter. • #vahnikopa -कोपः a conflagration. • #vahnipatana -पतनम् firefalling, falling into the fire, what dharmically deluded widows do. • #vahnivadhU -वधू #svAhA, the wife of Agni. •• Magian Fire Altar http://www.livius.org/a/1/iran/firealta:_sassanid.jpg •• Vedic #homakuNDa http://0.tqn.com/d/hinduism/1/0/v/Z/symbol-homakunda.jpg

~vlm.3. The intelligent and the unintelligent (i. e. the subjective I and the objective)--these have both their source in the intellection of the intellect, which produces and reduces them from and into itself, as it is the same force of the wind, which kindles as well as extinguishes the fire.

The cause of conscious Sentience and unconscious inSentience

is from the very nature of cit-Consciousness. So it becomes

consciousness of Creation and its Doomsday. It is like the wind

kindling the sacrificial fire.

homakuNDa

http://0.tqn.com/d/hinduism/1/0/v/Z/symbol-homakunda.jpg

04|o/

न_अहम् अस्ति_इति चिद्~रूपम् चिति विश्रान्तिर्_अस्तु ते ।

na_aham asti_iti cit~rUpam citi vizrAnti:_ astu te |

ततो यथा यादृशेन भूयते तादृशो भव ॥७।९।४॥

tata:_ yathA yAdRzena bhUyate tAdRza:_ bhava ||4||

"There is no 'I' ":

let this be your Consciousness-form.

Take your rest in Consciousness:

however it may be,

--from That,--

-~as This,--

be that way.

na_aham asty iti cit~rUpam citi vizrAnti: astu te |

tato yathA yAdRzena bhUyate tAdRza: bhava ||4||

न अहम् अस्ति- "There is no 'I'

इति चिद्-रूपम् as this Consciousness-form

चिति विश्रान्तिः अस्तु ते let your repose be in Consciousness

ततः यथा thus from-That as-this

यादृशेन भूयते whatever-way it becomes

तादृशः भव that-way be.

~vlm.4. Do you rest in the intellect, which remains after negation of your egoism, (which is the cause of both the subjective and the objective): and remain in that calm and quiet state of the soul, which results from your thinking in this manner. (i. e. By forgetting yourself, you forget everything else besides the wakeful intellect).

05|o/

चिद्~रूपः सर्व-भावानाम् अन्तर्_बहिर्_असि स्थितः ।

cit~rUpa: sarva-bhAvAnAm antar_bahir_asi sthita: |

प्रसन्न~अम्बु.भरस्य_अन्तर्_बहिश्_चैव यथा पयः ॥७।९।५॥

prasanna~ambu.bharasya_antar_bahir_caiva yathA paya: ||5||

you are the cit-Consciousness=Form of all the feeling beings: you're

within them and without them, like

the water in a white raincloud that is without it and within.

cit~rUpa: sarva-bhAvAnAm

The Consciousness-Form of all Feeling/Beings

antar-bahir asi sthita: you are situate within and without

prasanna~ambubharasya of a clear raincloud antar bahiz caiva both within and without

yathA paya:

like water.

~vlm.5. Thou art settled in thy form of the intellect, both within and without every thing; as the sweet water remains in and out of a raining cloud. (The gloss explains it saying that, after you are freed from all thoughts, you see the sole Brahma only).

06|o/

नाहम् अस्तीति चिद्रूपम् चितौ चेल्_लग्नम् अङ्ग ते ।

na_aham asti_ iti cit~rUpam citau cet_lagnam aGga te |

न चान्यच्_चेतितम् ब्रह्म रूपम् केनोपमीयते ॥७।९।६॥

na ca_anyat_cetitam brahma rUpam kena_upamIyate ||6||

"There is no 'I'"-~as this Consciousness-form--if this indeed is your

base in Consciousness,--nothing else is conceived,--how is the Brahman

to be measured as having Form?

na aham asti- "There is no 'I' iti cit~rUpam as this Consciousness-form

citau cet lagnam aGga te if this indeed is your base in Consciousness, na ca anyat cetitam and nothing else is conceived, brahma rUpam kena upamIyate how is the Brahman to be compared-with/measured~as Form? as <upamA> -

~vlm.6. There is nothing as I or thou, but all are forms of one intellect, and connected with the same which is Brahma itself; there is none else besides which is endued with intelligence, but the whole is one stupendous intelligence, with which nothing can be compared.

07|o/

स-सुरासुर-पाताल-भू-विष्टयम् इव_उषितम् ।

sa-sura~asura-pAtAla-bhU-viSTayam iva_uSitam |

नान-भाव~आजवी.भाव-क्रियाकालम् इव_आकुलम् ॥७।९।७॥

nAna-bhAva~AjavI.bhAva-kriyAkAlam iva_Akulam ||7||

they are as.if inhabited

by Sura Brightlings and Asura Darklings,--Hell, Earth, and Heaven,--

crowded with various beings fast-becoming action in time.

sa.sura~asura=pAtAla-bhU-viSTayam iva uSitam

as-if inhabited by Sura Brightlings and Asura Darklings, Hell, Earth, and Heaven

nAnA-bhAvA=javI.bhAva+kriyA-kAlam various.feeling/beings-quick.becoming~action+time, like-that crowded.

nAnA-bhAva= various Bhâva-s, states of being/becoming/feeling

AjavI.bhAva+kriyA-kAlam

nAnA-bhAvA=javI.bhAva+kriyA-kAlam

iva Akulam as.if crowded.

~vlm.7. It is itself the earth, heaven and nether world, with their inhabitants of men, gods and demigods; and exhibits in itself the various states of their being and actions (as upon its stage).

AB. ... palAyana~anudhAvanAdy-AjavI.bhAvai: ... ||

08|o/

यथा रङ्गमयम् कुड्ये जगन्_मौनम् इव स्थितम् ।

yathA raGgamayam kuDye jagat_maunam iva sthitam |

तथा चिच्_चित्र-कचितम् खे कुड्ये च_आत्म-संस्थितम् ॥७।९।८॥

tathA cit_citra-kacitam khe kuDye ca_Atma-saMsthitam ||8||

as-if it were a painting on a wall, the silent world sits mute.

Thus a projected Consciousness-painting is in Kha space, and in

a wall, established in itSelf.

yathA raGgamayam kuDye jagan_maunam iva sthitam |

tathA cic_citra-kacitam khe kuDye ca_Atma-saMsthitam ||8||

यथा रङ्ग.मयं कुड्ये As a color-construct painting on a wall जगन् मौनम् इव स्थितम् the silent world is as.if situate. तथा चित्-चित्र-कचितम् Thus a projected Consciousness-painting खे in kha space कुड्ये च and in the wall आत्म-संस्थितम् is established in the self.

~vlm.8. As the world is seen to remain quietly, in its representation map; so doth the universe appear from its portraiture in the vacuum or ample space of the divine mind.

09|o/

तेनैव भूयते भूरि यच्_चिttaम् कचितम् स्वतः ।

tenaiva bhUyate bhUri yat_cittam kacitam svata: |

अचेतनम् चेतनम् वा यथा_इच्छसि तथा कुरु ॥७।९।९॥

a-cetanam cetanam vA yathA_icchasi tathA kuru ||9||

tena eva bhUyate bhUri

By That alone is made-to-become

yat citam kacitam svata:

what is Consciousness projected from your self

a.cetanam cetanam vA

inSentient or Sentient

yathA icchasi tathA kuru

as you wish thus do take your pick!

~vlm.9. Hence we see the various appearances, as the divine mind unfolds from itself and exhibits to view; as it depends on your option, either to view them as animated or inanimated beings; (as you may choose to do the figures of animals, drawn in a picture).

10|o/

चिच्~चमत्कृतयो व्योम्नि स्फुरन्त्य्_एता* जगत्तया ।

cit~camatkRtaya:_ vyomni sphuranti_ etA:_ jagattayA |

अर्क~अंशुवद्_अरोधिन्यः स्वच्छा विदित-वेदिनाम् ॥७।९।१०॥

arka~aMzuvat_arodhinya: svacchA vidita-vedinAm ||10||

these are the wonders of your Consciousness: they are all glitter lost

in spacious sky, little sunbeams,

the worlds, spattering the full purity that's known by those who know.

cic-camatkRtaya:

Consciousness-wonders

vyomni sphuranti etA:

they flash in the spacious sky =

jagattayA

with world-ness

arka.aMzu.vad - sunbeam.like =

arodhinya: svacchA - crowding-out the purity =

vidita-vedinAm - of those who know what has been known.

~vlm.10. These are the wondrous phenomena of the intellect, which appear as so many worlds in the open sky; they are as the mirage spread over by the sun-beams for delusion of the ignorant; while they appear as empty air to the learned, who view them in their true light.

11|o/

तिमिर~आक्रान्त-दृष्टीनाम् यथा केशोण्ड्रक~आदि खे ।

timira-AkrAnta-dRSTInAm yathA kezoNDraka-Adi khe |

स्फुरत्य्_एवम् जगद्-रूपम् अन्~आत्मन्य्_एव तिष्ठताम् ॥७।९।११॥

sphuraty evam jagad-rUpam an.Atmany eva tiSThatAm ||11||

timira-AkrAnta-dRSTInAm yathA x

kezoNDraka-Adi khe x

sphurati evam jagad-rUpam x

an.Atmani eva tiSThatAm - x.

~vlm.11. As the blinded eye, beholds spectres and spectrums in the clear sky; so doth the world appear as a phantom and phantasmagoria, before the purblind sight of the unspiritual and ignorant people in general.

12|o/

एवम् जगत्त्वम् अहम्-इत्य्_अवबोध-रूपम्

evam jagattvam aham-iti_ avabodha-rUpam

आभास-मात्रम् उदितम् न च नोदितम् च ।

AbhAsa-mAtram uditam na ca na_uditam ca |

अर्कांशु-जाल-रचना-नगराभम् अत्र

arka.aMzu-jAla-racanA-nagara~Abham atra

कुड्य~आदि सत्यम् इदम् अस्ति न खे लता_इव ॥७।९।१२॥

kuDya~Adi satyam idam asti na khe latA_iva ||12||

evam jagattvam so the condition of the world

aham-ity avabodha-rUpam is the realized Form of "I"

AbhAsa-mAtram uditam na ca na_uditam ca a projection neither arisen nor not~arisen

arkAMzu-jAla-racanA-nagarAbham

a sunbeam.net-built-city~appearance

atra here

kuDya~Adi satyam idam asti with real walls it is

na khe latA_iva not like a vine in the sky.

~vlm.12. Thus the knowledge of the objective world, and that of the subjective ego, are mere reflexions of the ideas in the mind, which appear and disappear by turns; just as a city is gilded or shaded by the falling and failing of the sunbeams thereon; but in this case city houses are realities, but the apparitions of the mind, are as baseless as garden in the empty sky.

oॐm

ÂUUMmmmm....