fm4040 1.dc24 WORDS ABOUT WORDS .z39

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Dec 24, 2019, 8:11:24 AM12/24/19

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fm4040 1.dc24 WORDS ABOUT WORDS .z39

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oॐm

WORDS

ABOUT WORDS

Râma asked—

4.40.1

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥

kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|01||

How is there this Outfall of Living.jIvas from

the state of brahmic.Immensity

how many are there, what are they like?

tell me all about this, Sir!

*vlm.p.1. Râma said, "Tell me, sage, about the production of animal beings from brahman, and let me know their different names and natures in full length."

*vlm.p.2 Vasishtha replied:—p.I will tell you in brief the manner in which different species of beings are produced from brahman, and how they are destroyed afterwards, and also how they obtain their liberation in the end, 3 also the manner of their growth and sustenance and fitness in the world.

Vasishtha replied—

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत-जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta-jAtaya: |

यथा नाशम् प्रयान्त्य्_एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||

how

they fall-out as the wonderful being-species, in the brahman.Immensity

how

these proceed to destruction

how

they become free

...

utpadyante yathA citrA* x

brahmaNa: bhUta-jAtaya: |

yathA nAzam prayAnti_etA* x

yathA muktA* bhavanti hi - x

*vlm.2. Vasishtha replied--The manner in which the different species of beings are produced from brahma, and how they are destroyed afterwards, as also how they obtain their liberation at last:-

यथा च परिवर्धन्ते तिष्ठन्त्य्_अन्तर्हिता यथा ।

yathA ca pari.vardhante tiSThanti_antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥

saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|03||

...

yathA ca parivardhante

how

they grow.forth / remaining hidden

how

(briefly, Master.Archer,) listen and I'll tell you,

dear boy.

* I translate #mahAbAho (GreatArm) as "Master.Archer", a military title for great bowmen, of whom rAma was even then an ideal, with arms that reached below his knees. #anagha "dear boy" is literally "O sinless one!" but I hear rather the condescending teacher vasiShTha in the clothing of a Pangloss who is also saying *zRnu pay attention tends to use Master.Archer this expression at moments of (perhaps mocking) respect.

zRNu vakSyAmi te_anagha

#parivRdh

#antarhita

#saMkSepena – briefly.

*vlm.3. Also the manner of their growth and sustentation, and fitness in the world, are all what you must hear me now tell

4.40.1

How is there this Outfall of Living.jIvas from

the state of brahmic.Immensity

how many are there, what are they like?

tell me all about this, Sir!

02 03

ब्राह्मी चिच्छक्ति-मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti-malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य्_आकलना.आत्मकम् ॥४।४०।०४॥

sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|04||

*brAhmI the brahmic-shakti.power =

cit.zakti-malA kalpayantI yadRcchayA |

sarva.zakti: svayam cetyam

bhavati_AkalanA.Atmakam

*vlm.4. The power of the intellect of brahma exerts of its free will, and this omnipotence becomes whatever is thought of (#cetya) in the Divine Intellect.

*sv.1-4 VASISTHA continued: O Rama, this entire creation of world-appearance is but an accidental manifestation of the intention of the omnipotent conscious-energy (cit-sakti) of the infinite consciousness or brahman.

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|05||

kalanAt – from kalana to density what has gone

ghanatAm etya yat

kim.cid api sA svayam

saMkalpayati paJcAt tat

tattAm eti mana:padam

*vlm.5. The intellection becomes condensed to a certain subtile form, which having the powers of conception (sankalpa), becomes the principle entitled the Mind.

#tt. #kal 1 – to count, CALculate —> #kalanam -n.- the act of shaking, moving to and fro; murmuring, sounding; a spot, stain, fault, defect. (cf. kalaGka) #kalana -adj.- effecting, causing; #kalanA –f.- the act of impelling, inciting,_sUryas.1,10; doing, making, effecting,_Comm._mbh. • behaving, behaviour KSS.; (according to Mall. also letting loose, shedding, <Amocanam avamocanam vA); calculation (astro) •*• Karmic impulse, kalanA-karmaNi rate manasi_api mahAtmana: | na kaz.cit atra aham, y6053.007 • employing (a term), avidyA_iyam ayam jIva ity-Adi.kalanA-krama: | aprabuddha-bodhAya kalpito vAg-vidAm varai: y6049.017.

मनःसंकल्प-मात्रेण गन्धर्व-पुरवत् क्षणात् ।

mana:saMkalpa-mAtreNa gandharva-puravat kSaNAt |

तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥

tanoti_idam a-sadRzyam brAhmIm sthitim iva tyajat ||4|40|06||

manas-saMkalpa=mAtreNa - by Mind-Conception=measure =

gandharva-pura=vat kSaNAt - like gandharva.City at.once = tanoti_idam - this extends = a-sadRzyam brAhmIm sthitim iva tyajat - as.if forsaking the brahmic state.

*vlm.6. The mind then by an effort of its conception (called the Will), expands itself to an unreal (ideal) scenery like that of the Fairyland, by falling off from the nature of brahmic Incogitency.

*jd.6 - manas-saMkalpa=mAtreNa - by Mind-Conception=measure = gandharva-pura=vat kSaNAt - like gandharva.City at.once = tanoti_idam - this extends = a-sadRzyam brAhmIm sthitim iva tyajat - as.if forsaking the brahmic state.

04 05 06

चित्-स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।

cit-svarUpam parikacat zUnyam eva_avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्यात् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||

* cit-svarUpam – the Conscious-nature =

parikacat – emanating/projecting

zUnyam eva avatiSThate

yattad dRzyam sthitam tat syAd

dRzyam AkAzam eva tat

< ... parita: kacat sva-prakAzam api cit-svarUpam ... > Comm

parikac – pari>kac परिकच् emanating, projecting - cit-svarUpam parikacat zUnyam eva avatiSThate | yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat ||4|40| y4040.007 -••

*vlm.7. The intellect when remaining in its original state, appears as a vacuum or vacancy; but upon manifesting itself in the form of the mind, it is seen as the visible sky by men.

*sv.7 5-12 omitted

> citsvarUpam parikacacchUnyamevAvatiSThate |
> yattaddRzyam sthitam tatsyAddRzyamAkAzameva tat ||4|40| 7
*VA. it has nature of Cit and stays as an emptiness only,
> but when it is seen, then it becomes visible space.
*AS. *
Here citsvarUpam means the form/appearance of cit, not something else
which has the nature of cit.
The form of cit spreading out stays like the empty space only.
The one which has similar appearance is the visible sky.
The point being made is that sky is also empty space but it has the
visibility.

कृत्वा पद्मज-संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja-saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥

tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|08||

kRtvA padmaja-saMkalpam – The concept of the LotusBorn being made -

rUpam pazyati padmajam – it beholds the LotusBorn form -

tato jagat kalpayati – and from that conceives the world –

sa-prajApati.pUrvakam – full of Prajapati's creations.

pUrvaka

kRtvA padmaja-saMkalpam rUpam pazyati padmajam |

tato jagat kalpayati sa-prajApati.pUrvakam ||4|40|8||

*vlm.8. Taking the conception of the lotus-born, it finds itself in its conceived form of the lotus (brahma^, and then it thinks of creation in the form of Prajápati or lord of creatures.

चतुर्दश-विधा.अनन्त-भूत-जात-संघुंघुमा ।

caturdaza.vidhA.ananta-bhUta-jAta-saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त-निर्मितिम् आगता ॥४।४०।०९॥

sRSTi:_evam iyam rAma citta-nirmitim AgatA ||4|40|09||

* caturdaza-vidhA-ananta-bhUta-jAta-saMghuMghumA –

-f.- fourteen-vidhA-ananta-bhUta-jAta-saMghuMghumA

sRSTi:_evam iyam rAma citta-nirmitim AgatA

#mA #nirmA #nirmiti - formation , creation , making Ra1jat.

*vlm.9. He then formed from big thought (chitta) thi$ creation, containing the fourteen worlds with all the bustle of living beings in them.

07 08 09

चित्तमात्र.मयी शून्या व्योम.मात्र-शरीरिका ।

citta.mAtra.mayI zUnyA vyoma.mAtra-zarIrikA |

संकल्प.मात्र-नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥

saMkalpa.mAtra-nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||

* citta.mAtra.mayI – a measured mode of Affective mind

zUnyA – empty

vyoma.mAtra-zarIrikA – inner space as embodiment

saMkalpa.mAtra-nagarI – conceptually fashioned city

bhrAnti.mAtrA.AtmikA satI – a delusive selfling measured as Being...

*vlm.10. The mind itself is a vacuity with a vacuous body; its conception is the field of its action, and its sphere is full with the false workings of the mind.

इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।

iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |

काश्चिद् अभ्युदित-ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥

kA:cit abhyudita-jJAnA: kA:cit madhye skhalanti hi ||4|40|11||

iha kA:cit mahAmohA x

bhUtAnAm jAtaya: sthitA:

kA:cit abhyudita-jJAnA: x

kA:cit madhye skhalanti hi

of beings

there are different sorts

some are greatly deluded

some of studied Wisdom

some

in.between

who stumble along

*vlm.11. Here there are many kinds of beings, labouring uuder great ignorance as the beasts and brute creatures. There are some with enlightened minds as the sages: and others staggering in the intermediate class, as the majority of mankind.

#skhal - stumble, totter, waver, stammer, falter, err, fail. C. skhalayati - cause to falter (voice) - #pariskhal, #praskhal & #viskhal = S.

भुवि सम्बध्यमानानाम् यान्त्य्_एनाम् उपदेश्यताम् ।

bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |

सर्वासाम् भूत-जातीनाम् या एता नर-जातयः ॥४।४०।१२॥

sarvAsAm bhUta-jAtInAm yA* etA* nara-jAtaya: ||4|40|12||

upon this Earth

of those connecting here, come to be eligible for instruction

among all the species of beings

are the varieties of the human.race

bhuvi sambadhyamAnAnAm x

yAnti_enAm upadezyatAm |

sarvAsAm bhUta-jAtInAm x

yA* etA* nara-jAtaya: - x

*vlm.12. Among all living beings that are confined in this earth, it is only the human race living in this part (India), that are capable of receiving instruction and civilization,

jd. vlm appears to think that only Indians are mankind, but this is not supported by the text.

10 11 12

बह्वाधयो दुःख.मया मोह-द्वेष-भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha-dveSa-bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावत् राजस-सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa-sAttvikI ||4|40|13||

* bahu-Adhaya: du:kha.mayA: - many sorrow.making Affections =

moha-dveSa-bhaya.AturA: - delusion-hatred-fear-suffering +

tAsAm samyak.pravakSyAmi - for them all I will discuss =

tAvat rAjasa-sAttvikI – thus the Ra'jas-Sa'ttvic.

*vlm.13. But as most of these are subject to diseases and distress, and are suffering under the thrall of their ignorance, enmity and fear; it is for them that I will deliver my lecture on social and saintly conduct--rájsátwiki* niti (in the 42nd captor of this book).

*VA. of them (people) many are suffering in delusion, hatred and fear, of them I’ll tell everything (about? for?) rajasic and sattvic types.
*AS. *(Those humans) have numerous mental sufferings (bahvAdhayaH) and they suffer (du:khamAnAH) with anxieties from confusions, hate and fears. I will relate their rAjasa and sAttvika natures later (in sarga 42).

यत् तद् अप्य्_अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api_amRtam brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्-आदि विगत-भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an-Adi vigata-bhramam ||4|40|14||

yat tat api -

what is That also deathless Immensity pervades everywhere without assuming form

cidAbhAsam - Conscious.Reflection =

ananta.Akhyam - no end is known to it =

anAdi - no beginning =

vigata-bhramam - delusion dispelled.

*vlm.14. I will also treat there about the everlasting, imperishable and omnipresent brahma, who is without beginning and whose mind is without error, and of the form of Intel, light.

*sv.13-16 The intention itself condenses and thus gives rise in the mind to the substance thus intended. Immediately the mind reproduces the substance as if in the objective field. At this stage, there is a notion of this creation having factually abandoned its fundamental and true nature as the infinite consciousness.

निस्पन्द-वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda-vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||

nispanda-vapuSa: tasya

spanda: sattA-eka.dezata:

ghanatAm eti saumye_abdhau

calatA calatAm iva

*vlm.15. How endless beings are put to motion, by the momentum of a particle of his motionless body; and resembling the rolling of boisterous waves on the surface of the clear and tranquil ocean.

> nispandavapuSastasya spanda: sattaikadezata: |
> ghanatAmeti saumye_abdhau calatA calatAmiva ||4|40| 15
*VA. (I’ll tell) about immovable wonder of this cit, whose
> vibration materializes somewhere, like moving (waves) in the tranquil
> ocean.
*AS. That Brahama with vibrationless body has solidified vibrations in the
form of life forms (sattA-ekadezataH),
just like the motions of waves in a calm ocean.
Thus, though brahma, by nature is stable, it has transient waves of life.
Rama goes on to question this apparent contradictory statement in verse 16.
x

बह्वाधयो दुःख.मया मोह-द्वेष-भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha-dveSa-bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावत् राजस-सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa-sAttvikI ||4|40|13||

यत् तद् अप्य्_अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api_amRtam brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्-आदि विगत-भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an-Adi vigata-bhramam ||4|40|14||

निस्पन्द-वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda-vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||

13 14 15

विवेकम् आच्छादयति जगन्ति जनयत्य्_अलम् ।

vivekam AcchAdayati jaganti janayati_alam |

न_च विज्ञायते का_एषा पश्य_आश्चर्यम् इदम् जगत् ॥४।४०।१६॥

na_ca vijJAyate kA_eSA pazya_Azcaryam idam jagat ||4|40|16||

vivekam AcchAdayati

jaganti

janayati alam

na.ca vijJAyate kA eSA pazya Azcaryam idam jagat – x.

*vlm.16. Rama asked:-How sir, do you speak of a part of the infinite Spirit, and of the momentum of the motionless God; as also of a change and effort of it, that is altogether without them (vikárávikrama).

#chad - http://sanskrit.inria.fr/cgi-bin/sktconjug?q=chad;c=10

Vasishtha said—

तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।

tena jAtam tata:_jAtam iti_iyam racanA girAm |

शास्त्र-संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥

zAstra-saMvyavahAra.artham na rAma paramArthata: ||4|40|17||

tena jAtam - "born by that" - tata: jAtam - "born from that" - iti - so -

iyam - this is - racanA girAm - a contrivance/style of verse -

zAstra-saMvyavahAra.artham - shâstra-ordinary-sense -

na rAma paramArthata: - not, rAma, in the higher sense.

*vlm.17. Vasishtha replied:-It is the ,usual* and current mode of expression, both in the sástras and language or the people to say', "all this is made by or come from Him", but it is not so in its real and spiritual sense.

*vwv.1487/17 Rama! This formation of words such as , "(the world) is brought into existence by That (Absolute) or it has arisen from That (Absolute)," is for usage in scriptures; not really (or from the Absolute point of view).

हृ #hR - #avahR - #vyavahR - #saMvyavahR - #saMvyavahAra m. - intercourse • occupation or dealing with (tena) - mutual dealings, the commonly accepted sense of the term but in YV it is used as = #vyavahAra = tena jAtam tato jAtam iti_iyam racanA girAm | zAstra-saMvyavahAra.artham na rAma paramArthata: ||4|40| fm4040.017.

विकारित.अवयवित.आदिक्-सत्ता-देशतादयः ।

vikArita.avayavita.Adik-sattA-dezatA+Adaya: |

क्रमा न सम्भवति_ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥

kramA* na sambhavati_Ize dRzyamAna.udayA* api ||4|40|18||

vikArita.avayavita.Adik-sattA-dezatA+Adaya: -

vikArita.avayavita.Adik-sattA-dezatA-&c.s =

kramA na sambhavati Ize dRzyamAna.udayA api

*vlm.18. No change or partition, and no relation of space or time, bear any reference to the Supreme, who is unchangeable, infinite and eternal; nor is there any appearance or disappearance of Him at any time or place, who is ever invisible every where.

*sv.18 In this world, O Rama, among the many species of living beings only the human beings are fit to be instructed into the nature of truth. Even among these human beings many are obsessed by sorrow and delusion, hate and fear. All this I shall presently deal with in great detail.

16 17 18

तम् विना कल्पना_एव_अन्या न_अस्ति न_अपि भविष्यति ।

tam vinA kalpanA_eva_anyA na_asti na_api bhaviSyati |

कुतस्त्यौ क्रम-शब्द.अर्थाव्_उक्तायो व्यवहार-जाः ॥४।४०।१९॥

kutastyau krama-zabda.arthau_uktAya: vyavahAra-jA: ||4|40|19||

tam vinA - without that -

kalpanA_eva_anyA na_asti - there is not any other expression -

na_api bhaviSyati - nor too will there be -

kutastyau krama-zabdArthau x

uktAya: vyavahAra-jA: - wordfs born from common speech

#ka - #kutas - #kutastya -mfn.- coming from where? • (with api) of unknown origin +

*vlm.19. There never was nor can there ever be any way, of representing the incomprehensible, except by symbolical expressions; it was therefore in accordance to common speech, that I have made use of those words.

*sv.19 But all this talk about who created this world and how it was created is intended only for the purpose of composing scriptures and expounding them: it is not based on truth.

या या_इह कलना यो ऽर्थो यः शब्दः यो गिराम् गणः ।

yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |

तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥

tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||

yA yA iha kalanA - whatever here is the notion -

ya: artha: - what meaning -

ya: zabda: - what designation -

ya: girAm gaNa: - what manner of style -

tajjatvAt - from that,born.ity -

tan.mayatvAt ca - and from that.made.ity -

tat - that -

tat-padam iva - like that.condition - iSyate - is a/effected

*vlm.20. Whatever words or sentences are used here as symbolical of some sense, whether they express as "produced from it tajja" or as a change of the same--tanmaya", the same should be used, in that sense all along.

*sv.20-24 Modifications arising in the infinite consciousness or organisation of the cosmic being, do not really take place in the Lord, though they appear to do so. There is naught but the infinite consciousness, even in imagination!

#ta #tajja . mfn. sprung from (that i.e. from) Sanskrit (as Prakrit or other words) Va1gbh. ii , 2

#ta #tanmaya – made-of, consisting-of, a measure-of That (the brahman Immensity); mfn. made up of , that , absorbed in or identical with that Mun2d2Up. S3vetUp. Pa1rGr2. MBh. &c

तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।

taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |

जन्यो ऽयम् जनकश् च_अयम् इत्य्_उक्ता भेद-कल्पना ॥४।४०।२१॥

janya:_ayam janaka: ca_ayam iti_uktA bheda-kalpanA ||4|40|21||

* taj.ja: sa: eva It is born only of That,

bhavati vahne:_vahni:_iva_utthita: as fire proceeds from fire.

janya:_ayam janaka:_ca_ayam iti_uktA bheda-kalpanA

*vlm.21. It is tajja, as when we say "fire proceeds from fire" (meaning, the "mundane brahma comes out of the spiritual brahma." Here fire is symbolical of brahma and the world). It is tanmaya in the expression "brahma is the producer and produced", (which means the identity--and transformation of the creator to the creation).

19 20 21

अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।

ayam asmAt samutpanna. * iti_iyam yA jagat.sthiti: |

आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥

Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||

ayam asmAt samutpanna - "This is born from this" =

iti_iyam yA jagat.sthiti: - so this which is the world.state =

janya:_ayam j- is to be born as this -

janaka: ca_ayam – and generating this -

iti_uktA bheda-kalpanA - so a state of imagined verbal distinction

*vlm.22. The first form is applied to the world as proceeding from brahma: but the other form of the producer and produced, means also the creative power which made the world.

*VA. (as lamp lighted from another lamp) this world arises from hat (brahman). Kriya zakti makes world abundance and brahman seem as creation and creator
*AS.The statements like "this is born from this one" which are prevalent in
the world (iti_iyam yA jagatsthiti: ) that is additional property of power of action, whether in being born or giving birth.

#samutpanna - sprung up together, arisen, produced, begotten by (tasmAt) or on (tasmin), occurred, happened, taking place +

इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।

idam anyat idam ca_anyat iti zabdArtha-viklava: |

उक्ताव्_एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥

uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||

idam anyat - this other =

idam ca anyat - and this other =

iti zabdArtha-viklava:

uktau eva - when heard indeed =

na deve asti

pramitau - i_incorrect =

bhinnatA yata:

*moT. - zabda.artha-viklava: nAma-rUpa=vyavahAra-zrama: uktau vAG-mAtre_asti na deve paramAtmany asti | "vAc-Arambhanam vikAro nAmadheyam" iti srute: | yata: pramitau paricchede sati bhinnatA syAdity artha:

*vlm.23. The expression "idam--anyat = idem alius or this is one thing and that another, is false, the difference is verbal and not real; because there is no proof of it in the nature of God, which is one and all.

#viklava a. overcome with fear or agitation, confused, perplexed, bewildered, alarmed, distressed mbh. &c.; timid, shy megh. Siz.; (ifc.) disgusted with, averse from zak.; faltering (as speech) r.; unsteady (as gait) zak.; impaired (as senses) kAzIKh.; exhausted kathAs.; n. agitation, bewilderment r. bhp.; -tA f. -tva n. agitation, confusion, alarm, fear, timidity, irresolution mbh. &c.; vAnana a. one whose face is troubled or sorrowful r.

तjजया_एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।

tat.jayA_eva mana:zaktyA svata: saMjJA pravartate |

दृढ.भावनया तस्मात् इSTo 'र्थः प्रतिपद्यते ॥४।४०।२४॥

dRDha.bhAvanayA tasmAt iSTa:_artha: prati.padyate ||4|40|24||

taj.jayA eva - only by being born of That =

mana:zaktyA - by the power of manas.Mind =

svata: saMjJA pravartate - of.itself =

dRDha-bhAvanayA

tasmAt = from That =

iSTa: artha: pratipadyate - the intended meaning is derived.

*vlm.24. The mind, by reason of its birth (tajja) from brahma, is possessed both of the power and intelligence of his Intellect, and is enabled to accomplish its intended purpose, by means of its intense application.

taj.jayA eva - That.born indeed =

manas-shaktyA – by Mind-power =

svata: - of itself =

saMjJA pravartate

dRDha-bhAvanayA tasmAt iSTa:_artha: pratipadyate

*VA. the mind, born of Consciousness (That), being consciousness by its power makes material (whatever) it wishes for.
*AS. By the active power of mind, the various terms (like creator, creation etc.) arise and and by their establishment desired meanings are understood. In other words, the mind makes up the terms as well as their meaning by practice and repetition.

Øtt. #jJA -> #samjJA.Awareness (cp. #saMvit.Awareness) – a Technical Term, subject of a Glossary entry or *sUtra - agreement, commitment, harmony • clear knowledge or understanding or notion or conception • a sign, gesture (with the hand, eyes &c) • • samjJAM >kR or .dA, "to give a signal" • a track, footstep • an appellation (end-comp. = "called, named") • (in gram.) the name itself of any Term (*samjJAyAm therefore denotes "[used] in some peculiar sense rather than in its strictly etymological meaning" e.g. as a name. when I speak of chit.Consciousness, <cit> is the Term, and Consciousness the samjnA) •• (Buddhist) perception (one of the 5 #skandha.s q.v) •• samjnA the Aware - daughter of *tvaSTR or *vizvakarman.Worldmaker (the wife of the Sun and mother of *manu, *yama and *yami) - y3001..012

22 23 24

अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।

agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |

उक्ति-वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥

ukti-vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||

agne: zikhAyA ekasyA

dvitIyA janakA iti yA

ukti-vaicitryam eva etan

na ukty-Arthe_atra asti satyatA

*sv.25 To think of that being the creator and the universe as the created, is absurd: when one lamp is kindled from another, there is no creator-creature relationship between them — fire is one.

*vlm.25. To say that one flame of fire, is the producer of another, is mere logomachy, and there is no truth in this assertion. (Because it is no other thing produced by another, but the very thing).

न जन्य-जनकाद्यास् ताः सम्भवन्त्य्_उक्तयः परे ।

na janya-janaka+AdyA: tA: sambhavanti_uktaya: pare |

एकम् एव ह्य्_अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥

ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||

na janya-janaka+AdyA: – Not through the course of births -

tA: sambhavanti – do they become, -

uktaya: pare – in other words, - as said before -

ekam eva hi anantvAt – what is only one through its boundlessness -

kim katham janayiSyati – as what and how will/would it give birth?

*vlm.26. That one is the producer of another is also a paralogy {Or paralogism, "a fallacy—as distinct from a sophism—one of which the reasoner is himself unaware. jd} ; because the one brahma being infinite, could produce no other thing, beside reproducing himself. (For where and whence could he get another thing to create a thing anew beside in himself?).

*vwv.1500/26. Those expressions such as the cause or the created thing do not sride in (or are not possible in the case of) the Supreme Spirit. How and what will the only One Spirit give birth to, on account of its infinite nature?

*sv.26-28 Creation is just a word, it has no corresponding substantial reality.

उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।

ukte: eva svabhAva:_ayam ukte: ukti: anantaram |

प्रतियोगि-व्यवच्छेद-संख्याद्य्-अर्थे न युज्यते ॥४।४०।२७॥

pratiyogi-vyavaccheda-saMkhya+Adi-arthe na yujyate ||4|40|27||

ukte: eva svabhAva: ayam ukter uktir anantaram

pratiyogi-vyavaccheda-saMkhya+Adi-arthe -

pratiyogi-vyavaccheda-saMkhya-&c-arthe =

na yujyate

*vlm.27. It is the nature of disputation to contradict one another by replies and rejoinders; but it is not right to foil the adversary by false sophistry.

*sv.26-28 Creation is just a word, it has no corresponding substantial reality.

*VA. This (world?) is only endless flow of words born of words, it is not proper to use it for quarrel to cut/interrupt oponent.
*AS. This is the nature of speech and speech follows other speech. The contradictory separation and multiplicity (among the things in the world ) is not really appropriate.
In other words, one should believe in the diverse appearance of the world as reality.
x

25 26 27

ऊर्मि-जालम् इव_अम्भोधौ परे यः परिदृश्यते ।

Urmi-jAlam iva_ambhodhau pare ya: pari.dRzyate |

शब्दो ऽर्थ-कलनाकारस् तद् ब्रह्मैव विदुर् बुधाः ॥४।४०।२८॥

zabda:_artha-kalanA.AkAra: tat brahmaiva vidu:_budhA: ||4|40|28||

Urmi-jAlam iva – like a net of waves —

ambhodhau – in the ocean —

pare – in the supreme —

ya: paridRzyate - which is observed —

zabda: – the word is —

artha-kalana.AkAra: – meaning-fragment-embodiment —

tad brahma eva that alone is the brahman Immensity – fuzzy A, brahma/brahmA, but only brahma in context.

vidur budhA: - the wise declare.

*vlm.28. The learned know brahma as the ocean rolling in its endless waves, and as significant words and their significations, which go together as brahma and his creation.

*sv.26-28 Creation is just a word, it has no corresponding substantial reality.

ब्रह्म चिद् ब्रह्म च मनो ब्रह्म विज्ञान-वस्तु च ।

brahma cit brahma ca mana: brahma vijJAna-vastu ca |

ब्रह्मार्थः ब्रह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||

brahma cit - the brahman is chit.Consciousness =

brahma ca manas - and the brahman is manas.Mind =

brahma vijJAna-vastu ca - and the brahman is the substance of vijnAna.Understanding =

brahma.artha: brahma zabda: ca - and the brahman-meaning word "brahman" =

brahma cit.brahma dhAtava: - is brahman with the roots "cit" and "brahma".

sv: " Sound or word is brahman and brahman alone is the component of all substances." #zabda

*sv.29 Consciousness is brahman, the mind is brahman, the intellect is brahman, brahman alone is the substance. Sound or word is brahman and brahman alone is the component of all substances.

*vlm.29. brahma is the Intellect–chit, brahma is the mind–manas, brahma is intelligence–Vijnána, and brahma is substance–Vasthu; He is Sound–sábda, He is understanding–chit, and He is in the principles of things–Dhatus.

ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।

brahma sarvam idam vizvam vizva.atItam ca tat-padam |

वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥

vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||

* brahma sarvam idam vizvam - this whole universe is the brahman Immensity = vizva.atItam ca - and what is beyond the universe =

tat-padam - is a state of That =

vastutas tu - but from substantial reality =

jagan na asti - the world is not =

sarvam brahma - all is the brahman =

eva kevalam - only, totally.

*vwv.1465.y3.4.67;y4.40.30. Any wordf-meaning of the word "world" surely does not exist at all. In reality, the world does not exist. Everything is only brahman.

*vlm.30. The whole universe is brahma, and yet He is beyond all this. In reality the world is a nullity, for all is brahma alone.

*sv.30 30-37 All indeed is brahman; there is no world in reality.

*jd.30 - brahma sarvam idam vizvam - this whole universe is the brahman Immensity = vizva.atItam ca - and what is beyond the universe = tat-padam - is a state of That = vastutas tu - but from substantial reality = jagan na asti - the world is not = sarvam brahma - all is the brahman = eva kevalam - only, totally.

28 29 30

इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य्_अम्बर.आत्मनि ।

iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |

मिथ्याज्ञान-विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥

mithyAjJAna-vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||

iyam anya: - this f. other –

ayam anya: - and.this m/n. other -

ayam bhAga ity ambara.Atmani

mithyAjJAna-vikalpa.uktir x

vAci satyArthatA atra kA

*vlm.31. This is one thing and that is another, and this is a part of the great soul, are all contradictory assertions of ignorance (false knowledge), as no words can express the true nature of the unknown.

*sv.31 30-37 All indeed is brahman; there is no world in reality.

वह्नेः शिखा_इव जाता_इयम् शिखा_इति मनसो ऽभिधा ।

vahne: zikhA_iva jAtA_iyam zikhA_iti manasa:_abhidhA |

चापल.उत्थ-विकल्प-श्रीर् वस्तुतः स्यान् न सिद्ध्यति ॥४।४०।३२॥

cApala.uttha-vikalpa-zrI: vastuta: syAt na siddhyati ||4|40|32||

vahne: zikhA iva jAtA

iyam zikhA iti manasa: abhidhA

cApala.uttha-vikalpa-zrI:

vastuta: syAt na siddhyati

*vlm.32. The spirit rises as the flame of fire, and this flame is significant of the mind. Its tremor signifies the fluctuation of the mind, which in reality is not the case, there being no rise or fall of the Divine Mind.

*sv.32 30-37 All indeed is brahman; there is no world in reality.

असत्या_एव विकल्प.उक्तिः सत्यभावो विकल्पते ।

asatyA_eva vikalpa.ukti: satyabhAva: vikalpate |

तपो ऽपहत-दृष्टित्वाद् द्वि.चन्द्र-ज्ञान-दोषवत् ॥४।४०।३३॥

tapa:_apahata-dRSTitvAt dvi.candra-jJAna-doSavat ||4|40|33||

asatyA_eva vikalpa.ukti: satyabhAvo vikalpate

tapo-apahata-dRSTitvAt dvi.candra-jJAna-doSavat

*vlm.33. It is untruth that wavers and equivocates in double intendres. It prevaricates the truth, as the defective eye views the double moon in the sky.

*sv.33 30-37 All indeed is brahman; there is no world in reality.

31 32 33

सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् ।

sarvasmAt sarvagAt tasmAt anantAt brahmaNa: padAt |

न_अन्यत् किंचित् सम्भवति तद् उत्थम् यत् तद् एव तत् ॥४।४०।३४॥

na_anyat kim.cit sambhavati tat uttham yat tat eva tat ||4|40|34||

sarvasmAt – from being everything, –

sarva-gAt – everywhere-going, –

tasmAt anantAt – from that unbounded/unending –

brahmaNa: – brahman the Immensity –

padAt – from that state –

na anyat kim.cit – not anything whatever –

sambhavati – comes into being: –

tat yat uttham – that which is arisen, -

tat eva tat – that is just That.

*vlm.34. brahma being all (to-pan) of himself, and all pervading and infinite of his own nature, there can be no other thing beside himself, and anything that is produced of him, is likewise himself.

*vwv.1501/34. From that infinite abode of brahman which is the All and all-pervading, nothing different whatever arises. Therefore, what arises, that is only That (brahman).

*sv.34 30-37 All indeed is brahman; there is no world in reality.

ब्रह्म-तत्त्वम् विना न_इह किंचिद् एव_उपपद्यते ।

brahma-tattvam vinA na_iha kim.cit eva_upapadyate |

सर्वम् च खल्व्_इदम् ब्रह्म इत्य्_एषा_एव परम.अर्थता ॥४।४०।३५॥

sarvam ca khalu_idam brahma iti_eSA_eva parama.arthatA ||4|40|35||

brahma-tattvam vinA na_iha x

kim.cit eva_upapadyate |

sarvam ca khalu_idam brahma x

iti_eSA_eva parama.arthatA - x

without the Thatness of the brahman

nothing whatsoever is possible

for

"All this is indeed brahman"*

so only this is the higher sense

* <sarvam hy etad brahma ayam AtmA brahma> mANDukya.up.

*vlm.35. Beside the truth of the existence of brahma, there is nothing which can be proved as absolutely certain; and it is a scriptural truth which says, "verily all this is brahma."

*sv.35 30-37 All indeed is brahman; there is no world in reality.

*jd.35 – brahma-tattvam vinA – without the Thatness of the brahman = na iha kim.cit eva upapadyate – nothing whatsoever is possible = sarvam ca khalu_idam brahma - for "All this is indeed brahman" – sarvam hy etad brahma, mAndukya.up. = iti eSA eva paramArthatA – such alone is the highest sense.

एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |

तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति-पञ्जरम् ॥४।४०।३६॥

tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti-paJjaram ||4|40|36||

evam.prAya: ca

he prAjJa

siddhAnta: te bhaviSyati

tatra eva udAhariSyAma:

siddhAnta.artha.ukti-paJjaram

*vlm.36. This also must be the conclusion, which you will arrive at by your reasoning, and which I will propound with many instances and tenets in the Book of Nirvana or Extinction.

*sv.36 30-37 All indeed is brahman; there is no world in reality.

*VA. over the course (prAyas???) also will be conclusion, which I’ll say later, siddhAnta.artha.ukti-paJjaram - ?
*AS. The word prAyas is an indeclinable meaning "essentially, mostly" etc. Your determination (siddhAntaH) will be essentially this (eventually) and there we will spell out totality of its details (siddhAnta.artha.ukti-paJjara) with illustrations. This is the promise for the nirvANa-praakaraNa!
x

34 35 36

इह_अविद्या.आदिकाः केचिद् विद्यन्ते न_इतर-क्रमाः ।

iha_avidyA.AdikA: ke.cit vidyante na_itara-kramA: |

ज्ञास्यस्य्_अलम् अशेष.अर्थान् तत् तद्-अज्ञान-संक्षये ॥४।४०।३७॥

jJAsyasi_alam azeSa.arthAn tat tat-ajJAna-saMkSaye ||4|40|37||

iha avidyA.AdikA: kecit vidyante

netara-kramA:

jJAsyasi_alam azeSa.arthAn

tat tad-ajJAna-saMkSaye

*vlm.37. There are many things here in connection with this single question of which you are ignorant, and all which you will come to know fully in future, for dispelling your doubts on the subject.

*sv.37 30-37 All indeed is brahman; there is no world in reality.

> ihAvidyAdikA: kecidvidyante netarakramA: |
> jJAsyasyalamazeSArthAMstattadajJAnasaMkSaye ||4|40| 37
*VA. here are some things you are ignorant, which you’ll know in
> due order (na itara kramAH?) completely, once ignorance is destroyed.
*AS. Here, only some misunderstandings exist (avidyAdikA: vidyante) and nothing else (i.e. no alternative truthful theories na itrara-kramAH); as various misunderstandings are destroyed, you will completely understand (alam jJAsyasi) corresponding truths until no doubts are left (azeSArthAn).

अ-वस्तु-संक्षये वस्तु यथावस्तु प्रसीदति ।

a-vastu-saMkSaye vastu yathAvastu prasIdati |

यथा च दृश्यते दृश्यम् जगन् न_ईश-तमःक्षये ॥४।४०।३८॥

yathA ca dRzyate dRzyam jagat_na_Iza-tama:kSaye ||4|40|38||

a-vastu-saMkSaye - When the insubstantial is removed -

vastu yathAvastu prasIdati - the substantial substantially succeeds it -

yathA ca dRzyate dRzyam -

jagat na Iza-tama:kSaye

*vlm.38. The unreality having disappeared, the reality appears to view, as the darkness of night being dispelled, the visible world comes to sight.

*sv.38 38-39 Just as when the dirt is removed the real substance is made manifest, just as when the darkness of the night is dispelled the objects that were shrouded by the darkness are clearly seen, even so when ignorance is dispelled truth is realised.

यद् इदम् अखिलम् आततम् कुदृष्ट्या

yat idam akhilam Atatam ku.dRSTyA

तद् उपशमे तव राम निर्मलामे ।

tat upazame tava rAma nirmalAme |

अवितथ-पद-निर्मले भविष्यति

avitatha-pada-nirmale bhaviSyati

अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥

avitatham eva na saMzaya:_atra ka:cit ||4|40|39||

* yad idam akhilam Atatam - what is this whole extension =

ku-dRSTyA

tad upazame tava

o rAma =

nirmAlAme

avitatha-pada-nirmale bhaviSyati

avitatham eva na saMzayo atra kaz.cit – x

#Ama - disease

*vlm.39. The spacious world which appears to your false sight of it, will vanish, O Ráma! on your attaining to the state of calm quietism. The fallacious appearances must disappear from your vision, as soon as the light of truth comes to dawn upon your soul.

37 38 39

oॐm

DAILY READINGS tu 25 December, 2018

fm4041 1.dc25 More Words about Words .z39

https://www.dropbox.com/s/r9vqhr4pr180u1n/fm4041%201.dc25%20More%20Words%20about%20Words%20.z39.docx?dl=0

fm6110 2.dc25 SHARING THE KINGDOM .z30

https://www.dropbox.com/s/g5m6ji55zz1lpkn/fm6110%202.dc25%20SHARING%20THE%20KINGDOM%20.z30.docx?dl=0

fm7212 3.dc25 brahmA & brahman .z26

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Group Page

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Complete YVFiles

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_भवेत् ।

saMkalpAt sa:_mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahamkAra:

माया_इति_आदि_अभिधम् तत:॥

mAyA_iti+Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ४.४०

राम उवाच ।

rAma uvAca |

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥

kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|01||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत-जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta-jAtaya: |

यथा नाशम् प्रयान्त्य्_एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||

यथा च परिवर्धन्ते तिष्ठन्त्य्_अन्तर्हिता यथा ।

yathA ca parivardhante tiSThanti_antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥

saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|03||

ब्राह्मी चिच्छक्ति-मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti-malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य्_आकलना.आत्मकम् ॥४।४०।०४॥

sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|04||

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|05||

मनःसंकल्प-मात्रेण गन्धर्व-पुरवत् क्षणात् ।

mana:saMkalpa-mAtreNa gandharva-puravat kSaNAt |

तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥

tanoti_idam a-sadRzyam brAhmIm sthitim iva tyajat ||4|40|06||

चित्-स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।

cit-svarUpam parikacat zUnyam eva_avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्यात् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||

कृत्वा पद्मज-संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja-saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥

tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|08||

चतुर्दश-विधा.अनन्त-भूत-जात-संघुंघुमा ।

caturdaza.vidhA.ananta-bhUta-jAta-saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त-निर्मितिम् आगता ॥४।४०।०९॥

sRSTi:_evam iyam rAma citta-nirmitim AgatA ||4|40|09||

चित्तमात्र.मयी शून्या व्योम.मात्र-शरीरिका ।

citta.mAtra.mayI zUnyA vyoma.mAtra-zarIrikA |

संकल्प.मात्र-नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥

saMkalpa.mAtra-nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||

इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।

iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |

काश्चिद् अभ्युदित-ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥

kA:cit abhyudita-jJAnA: kA:cit madhye skhalanti hi ||4|40|11||

भुवि सम्बध्यमानानाम् यान्त्य्_एनाम् उपदेश्यताम् ।

bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |

सर्वासाम् भूत-जातीनाम् या एता नर-जातयः ॥४।४०।१२॥

sarvAsAm bhUta-jAtInAm yA* etA* nara-jAtaya: ||4|40|12||

बह्वाधयो दुःख.मया मोह-द्वेष-भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha-dveSa-bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावत् राजस-सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa-sAttvikI ||4|40|13||

यत् तद् अप्य्_अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api_amRtam brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्-आदि विगत-भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an-Adi vigata-bhramam ||4|40|14||

निस्पन्द-वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda-vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||

विवेकम् आच्छादयति जगन्ति जनयत्य्_अलम् ।

vivekam AcchAdayati jaganti janayati_alam |

न_च विज्ञायते का_एषा पश्य_आश्चर्यम् इदम् जगत् ॥४।४०।१६॥

na_ca vijJAyate kA_eSA pazya_Azcaryam idam jagat ||4|40|16||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।

tena jAtam tata:_jAtam iti_iyam racanA girAm |

शास्त्र-संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥

zAstra-saMvyavahAra.artham na rAma paramArthata: ||4|40|17||

विकारित.अवयवित.आदिक्-सत्ता-देशतादयः ।

vikArita.avayavita.Adik-sattA-dezatA+Adaya: |

क्रमा न सम्भवति_ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥

kramA* na sambhavati_Ize dRzyamAna.udayA* api ||4|40|18||

तम् विना कल्पना_एव_अन्या न_अस्ति न_अपि भविष्यति ।

tam vinA kalpanA_eva_anyA na_asti na_api bhaviSyati |

कुतस्त्यौ क्रम-शब्द.अर्थाव्_उक्तायो व्यवहार-जाः ॥४।४०।१९॥

kutastyau krama-zabda.arthau_uktAya: vyavahAra-jA: ||4|40|19||

या या_इह कलना यो ऽर्थो यः शब्दः यो गिराम् गणः ।

yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |

तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥

tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||

तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।

taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |

जन्यो ऽयम् जनकश् च_अयम् इत्य्_उक्ता भेद-कल्पना ॥४।४०।२१॥

janya:_ayam janaka: ca_ayam iti_uktA bheda-kalpanA ||4|40|21||

अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।

ayam asmAt samutpanna. * iti_iyam yA jagat.sthiti: |

आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥

Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||

इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।

idam anyat idam ca_anyat iti zabdArtha-viklava: |

उक्ताव्_एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥

uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||

तjजया_एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।

tat.jayA_eva mana:zaktyA svata: saMjJA pravartate |

दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥

dRDha.bhAvanayA tasmAt iSTa:_artha: prati.padyate ||4|40|24||

अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।

agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |

उक्ति-वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥

ukti-vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||

न जन्य-जनकाद्यास् ताः सम्भवन्त्य्_उक्तयः परे ।

na janya-janaka+AdyA: tA: sambhavanti_uktaya: pare |

एकम् एव ह्य्_अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥

ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||

उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।

ukte: eva svabhAva:_ayam ukte: ukti: anantaram |

प्रतियोगि-व्यवच्छेद-संख्याद्य्-अर्थे न युज्यते ॥४।४०।२७॥

pratiyogi-vyavaccheda-saMkhya+Adi-arthe na yujyate ||4|40|27||

ऊर्मि-जालम् इव_अम्भोधौ परे यः परिदृश्यते ।

Urmi-jAlam iva_ambhodhau pare ya: pari.dRzyate |

शब्दो ऽर्थ-कलनाकारस् तद् ब्रह्मैव विदुर् बुधाः ॥४।४०।२८॥

zabda:_artha-kalanA.AkAra: tat brahmaiva vidu:_budhA: ||4|40|28||

ब्रह्म चिद् ब्रह्म च मनो ब्रह्म विज्ञान-वस्तु च ।

brahma cit brahma ca mana: brahma vijJAna-vastu ca |

ब्रह्मार्थः ब्रह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||

ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।

brahma sarvam idam vizvam vizva.atItam ca tat-padam |

वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥

vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||

इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य्_अम्बर.आत्मनि ।

iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |

मिथ्याज्ञान-विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥

mithyAjJAna-vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||

वह्नेः शिखा_इव जाता_इयम् शिखा_इति मनसो ऽभिधा ।

vahne: zikhA_iva jAtA_iyam zikhA_iti manasa:_abhidhA |

चापल.उत्थ-विकल्प-श्रीर् वस्तुतः स्यान् न सिद्ध्यति ॥४।४०।३२॥

cApala.uttha-vikalpa-zrI: vastuta: syAt na siddhyati ||4|40|32||

असत्या_एव विकल्प.उक्तिः सत्यभावो विकल्पते ।

asatyA_eva vikalpa.ukti: satyabhAva: vikalpate |

तपो ऽपहत-दृष्टित्वाद् द्वि.चन्द्र-ज्ञान-दोषवत् ॥४।४०।३३॥

tapa:_apahata-dRSTitvAt dvi.candra-jJAna-doSavat ||4|40|33||

सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् ।

sarvasmAt sarvagAt tasmAt anantAt brahmaNa: padAt |

न_अन्यत् किंचित् सम्भवति तद् उत्थम् यत् तद् एव तत् ॥४।४०।३४॥

na_anyat kim.cit sambhavati tat uttham yat tat eva tat ||4|40|34||

ब्रह्म-तत्त्वम् विना न_इह किंचिद् एव_उपपद्यते ।

brahma-tattvam vinA na_iha kim.cit eva_upapadyate |

सर्वम् च खल्व्_इदम् ब्रह्म इत्य्_एषा_एव परम.अर्थता ॥४।४०।३५॥

sarvam ca khalu_idam brahma iti_eSA_eva parama.arthatA ||4|40|35||

एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |

तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति-पञ्जरम् ॥४।४०।३६॥

tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti-paJjaram ||4|40|36||

इह_अविद्या.आदिकाः केचिद् विद्यन्ते न_इतर-क्रमाः ।

iha_avidyA.AdikA: ke.cit vidyante na_itara-kramA: |

ज्ञास्यस्य्_अलम् अशेष.अर्थान् तत् तद्-अज्ञान-संक्षये ॥४।४०।३७॥

jJAsyasi_alam azeSa.arthAn tat tat-ajJAna-saMkSaye ||4|40|37||

अ-वस्तु-संक्षये वस्तु यथावस्तु प्रसीदति ।

a-vastu-saMkSaye vastu yathAvastu prasIdati |

यथा च दृश्यते दृश्यम् जगन् न_ईश-तमःक्षये ॥४।४०।३८॥

yathA ca dRzyate dRzyam jagat_na_Iza-tama:kSaye ||4|40|38||

यद् इदम् अखिलम् आततम् कुदृष्ट्या

yat idam akhilam Atatam ku.dRSTyA

तद् उपशमे तव राम निर्मलामे ।

tat upazame tava rAma nirmalAme |

अवितथ-पद-निर्मले भविष्यति

avitatha-pada-nirmale bhaviSyati

अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥

avitatham eva na saMzaya:_atra ka:cit ||4|40|39||

॥

४०४०

fm4040 1.dc24 WORDS ABOUT WORDS .z39

https://www.dropbox.com/s/8bs4svyw8h8ymsi/fm4040%201.dc24%20WORDS%20ABOUT%20WORDS%20.z39.docx?dl=0

+++

FM.4.40

Râma asked—

01 v02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39

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fm4040 1.dc24 WORDS ABOUT WORDS .z39.docx

Jiva Das

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Dec 22, 2020, 7:53:33 AM12/22/20

to yoga vasishtha

FM4040 1.DC24 WORDS ABOUT WORDS .z39

https://www.dropbox.com/s/8bs4svyw8h8ymsi/fm4040%201.dc24%20WORDS%20ABOUT%20WORDS%20.z39.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

FM.4.40 1.DC24 WORDS ABOUT WORDS

सर्ग ४.४०

sarga 4.40

राम उवाच ।

rAma uvAca |

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥

kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|01||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |

यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||

यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।

yathA ca parivardhante tiSThanti_antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥

saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|03||

ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti.malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।०४॥

sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|04||

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|05||

मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।

mana:saMkalpa.mAtreNa gandharva.puravat kSaNAt |

तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥

tanoti_idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|06||

चित्.स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।

cit.svarUpam parikacat zUnyam eva_avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||

कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja.saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥

tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|08||

चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।

caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥

sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|09||

चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।

citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |

संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥

saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||

इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।

iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |

काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥

kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||

भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।

bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |

सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥

sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||

बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावद् राजस.सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa.sAttvikI ||4|40|13||

यत् तद् अप्य् अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api_amRtam brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्.आदि विगत.भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|40|14||

निस्पन्द.वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda.vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||

विवेकम् आच्छादयति जगन्ति जनयत्य् अलम् ।

vivekam AcchAdayati jaganti janayati_alam |

न_च विज्ञायते का_एषा पश्य_आश्चर्यम् इदम् जगत् ॥४।४०।१६॥

na_ca vijJAyate kA_eSA pazya_Azcaryam idam jagat ||4|40|16||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।

tena jAtam tata:_jAtam iti_iyam racanA girAm |

शास्त्र.संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥

zAstra.saMvyavahAra.artham na rAma paramArthata: ||4|40|17||

विकारित.अवयवित.आदिक्.सत्ता.देशतादयः ।

vikArita.avayavita.Adik.sattA.dezatA+Adaya: |

क्रमा न सम्भवति_ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥

kramA* na sambhavati_Ize dRzyamAna.udayA* api ||4|40|18||

तम् विना कल्पना_एव_अन्या न_अस्ति न_अपि भविष्यति ।

tam vinA kalpanA_eva_anyA na_asti na_api bhaviSyati |

कुतस्त्यौ क्रम.शब्द.अर्थाव् उक्तायो व्यवहार.जाः ॥४।४०।१९॥

kutastyau krama.zabda.arthau_uktAya: vyavahAra.jA: ||4|40|19||

या या_इह कलना यो ऽर्थो यः शब्दः_यो गिराम् गणः ।

yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |

तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥

tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||

तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।

taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |

जन्यो ऽयम् जनकश् च_अयम् इत्य् उक्ता भेद.कल्पना ॥४।४०।२१॥

janya:_ayam janaka: ca_ayam iti_uktA bheda.kalpanA ||4|40|21||

अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।

ayam asmAt samutpanna. * iti_iyam yA jagat.sthiti: |

आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥

Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||

इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।

idam anyat idam ca_anyat iti zabdArtha.viklava: |

उक्ताव् एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥

uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||

तjजया_एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।

tat.jayA_eva mana:zaktyA svata: saMjJA pravartate |

दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥

dRDha.bhAvanayA tasmAt iSTa:_artha: prati.padyate ||4|40|24||

अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।

agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |

उक्ति.वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥

ukti.vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||

न जन्य.जनकाद्यास् ताः सम्भवन्त्य् उक्तयः परे ।

na janya.janaka+AdyA: tA: sambhavanti_uktaya: pare |

एकम् एव ह्य् अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥

ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||

उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।

ukte: eva svabhAva:_ayam ukte: ukti: anantaram |

प्रतियोगि.व्यवच्छेद.संख्याद्य्.अर्थे न युज्यते ॥४।४०।२७॥

pratiyogi.vyavaccheda.saMkhya+Adi.arthe na yujyate ||4|40|27||

ऊर्मि.जालम् इव_अम्भोधौ परे यः परिदृश्यते ।

Urmi.jAlam iva_ambhodhau pare ya: pari.dRzyate |

शब्दो ऽर्थ.कलनाकारस् तद् ब्रह्मैव विदुर् बुधाः ॥४।४०।२८॥

zabda:_artha.kalanA.AkAra: tat brahmaiva vidu:_budhA: ||4|40|28||

ब्रह्म चिद् ब्रह्म च मनो ब्रह्म विज्ञान.वस्तु च ।

brahma cit brahma ca mana: brahma vijJAna.vastu ca |

ब्रह्माrtho ब्रह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||

ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।

brahma sarvam idam vizvam vizva.atItam ca tat.padam |

वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥

vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||

इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य् अम्बर.आत्मनि ।

iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |

मिथ्याज्ञान.विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥

mithyAjJAna.vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||

वह्नेः शिखा_इव जाता_इयम् शिखा_इति मनसो ऽभिधा ।

vahne: zikhA_iva jAtA_iyam zikhA_iti manasa:_abhidhA |

चापल.उत्थ.विकल्प.श्रीर् वस्तुतः स्यान् न सिद्ध्यति ॥४।४०।३२॥

cApala.uttha.vikalpa.zrI: vastuta: syAt na siddhyati ||4|40|32||

असत्या_एव विकल्प.उक्तिः सत्यभावो विकल्पते ।

asatyA_eva vikalpa.ukti: satyabhAva: vikalpate |

तपो ऽपहत.दृष्टित्वाद् द्वि.चन्द्र.ज्ञान.दोषवत् ॥४।४०।३३॥

tapa:_apahata.dRSTitvAt dvi.candra.jJAna.doSavat ||4|40|33||

सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् ।

sarvasmAt sarvagAt tasmAt anantAt brahmaNa: padAt |

न_अन्यत् किंचित् सम्भवति तद् उत्थम् यत् तद् एव तत् ॥४।४०।३४॥

na_anyat kim.cit sambhavati tat uttham yat tat eva tat ||4|40|34||

ब्रह्म.तत्त्वम् विना न_इह किंचिद् एव_उपपद्यते ।

brahma.tattvam vinA na_iha kim.cit eva_upapadyate |

सर्वम् च खल्व् इदम् ब्रह्म इत्य् एषा_एव परम.अर्थता ॥४।४०।३५॥

sarvam ca khalu_idam brahma iti_eSA_eva parama.arthatA ||4|40|35||

एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |

तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति.पञ्जरम् ॥४।४०।३६॥

tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti.paJjaram ||4|40|36||

इह_अविद्या.आदिकाः केचिद् विद्यन्ते न_इतर.क्रमाः ।

iha_avidyA.AdikA: ke.cit vidyante na_itara.kramA: |

ज्ञास्यस्य् अलम् अशेष.अर्थान् तत् तद्.अज्ञान.संक्षये ॥४।४०।३७॥

jJAsyasi_alam azeSa.arthAn tat tat.ajJAna.saMkSaye ||4|40|37||

अ.वस्तु.संक्षये वस्तु यथावस्तु प्रसीदति ।

a.vastu.saMkSaye vastu yathAvastu prasIdati |

यथा च दृश्यते दृश्यम् जगन् न_ईश.तमःक्षये ॥४।४०।३८॥

yathA ca dRzyate dRzyam jagat_na_Iza.tama:kSaye ||4|40|38||

यद् इदम् अखिलम् आततम् कुदृष्ट्या

yat idam akhilam Atatam ku.dRSTyA

तद् उपशमे तव राम निर्मलामे ।

tat upazame tava rAma nirmalAme |

अवितथ.पद.निर्मले भविष्यति

avitatha.pada.nirmale bhaviSyati

अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥

avitatham eva na saMzaya:_atra ka:cit ||4|40|39||

oॐm

FM.4.40

WORDS ABOUT WORDS

RÂMA asked—

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥

kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|01||

How is there this Outfall of Living.jIvas from

the state of brahmic.Immensity

how many are there, what are they like?

tell me all about this, Sir!

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt | kiyatI kIdRzI ca_iti vistareNa vada prabho

*Mitra.p.1. Râma said, "Tell me, sage, about the production of animal beings from brahman, and let me know their different names and natures in full length."

VASISHTHA replied—

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |

यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||

how

they fall.out as the wonderful being.species, in the brahman.Immensity

how

these proceed to destruction

how

they become free

...

utpadyante the classes of beings fall out yathA citrA* as the wonders of the Brahman Immensity brahmaNa: bhUta.jAtaya: |

yathA nAzam prayAnti_etA* for as they proceed unto death, yathA muktA* bhavanti hi as they become free, ...

*Mitra.p.2 Vasishtha replied:—p.I will tell you in brief the manner in which different species of beings are produced from brahman, and how they are destroyed afterwards, and also how they obtain their liberation in the end, 3 also the manner of their growth and sustenance and fitness in the world.

*Mitra.2. Vasishtha replied..The manner in which the different species of beings are produced from brahma, and how they are destroyed afterwards, as also how they obtain their liberation at last:.

यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।

yathA ca pari.vardhante tiSThanti_antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥

saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|03||

...

how

they grow.forth / remaining hidden

how

(briefly, Master.Archer,) listen and I'll tell you,

dear boy

yathA ca parivardhante and how they grow, tiSThanti antarhitA* yathA | saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha

* I translate #mahAbAho (GreatArm) as "Master.Archer", a military title for great bowmen, of whom rAma was even then an ideal, with arms that reached below his knees. *anagha "dear boy" is literally "O sinless one!" but I hear rather the condescending teacher Vasishtha in the clothing of a Pangloss; when calling Râma to attention ("zRnu!") he tends to use Master.Archer as an address of (perhaps mocking) respect.

##vRdh < #parivRdh - grow up, increase, get stronger or mightier. C. cause to swell (the sea); rear up, foster; gladden, delight +

##*hita < *antarhita = separated, covered, hidden, disappeared +

saMkSepa

#saMkSepena – briefly.

*Mitra.3. Also the manner of their growth and sustentation, and fitness in the world, are all what you must hear me now tell

ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti.malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।०४॥

sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|04||

*brAhmI the brahmic.shakti.power =

cit.zakti.malA kalpayantI yadRcchayA |

sarva.zakti: svayam cetyam

bhavati_AkalanA.Atmakam

*Mitra.4. The power of the intellect of brahma exerts of its free will, and this omnipotence becomes whatever is thought of (#cetya) in the Divine Intellect.

*sv.1.4 VASISTHA continued: O Rama, this entire creation of world.appearance is but an accidental manifestation of the intention of the omnipotent conscious.energy (cit.sakti) of the infinite consciousness or brahman.

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|05||

kalanAt – from kalana to density what has gone

ghanatAm etya yat

kim.cid api sA svayam

saMkalpayati paJcAt tat

tattAm eti mana:padam

*Mitra.5. The intellection becomes condensed to a certain subtile form, which having the powers of conception (sankalpa), becomes the principle entitled the Mind.

#tt. #kal 1 – to count, CALculate —> #kalanam .n.. the act of shaking, moving to and fro; murmuring, sounding; a spot, stain, fault, defect. (cf. kalaGka) #kalana .adj.. effecting, causing; #kalanA –f.. the act of impelling, inciting,_sUryas.1,10; doing, making, effecting,_Comm._mbh. • behaving, behaviour KSS.; (according to Mall. also letting loose, shedding, <Amocanam avamocanam vA); calculation (astro) •*• Karmic impulse, kalanA.karmaNi rate manasi_api mahAtmana: | na kaz.cit atra aham, y6053.007 • employing (a term), avidyA_iyam ayam jIva ity.Adi.kalanA.krama: | aprabuddha.bodhAya kalpito vAg.vidAm varai: y6049.017.

मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।

mana:saMkalpa.mAtreNa gandharva.puravat kSaNAt |

तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥

tanoti_idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|06||

manas.saMkalpa=mAtreNa . by Mind.Conception=measure =

gandharva.pura=vat kSaNAt . like gandharva.City at.once = tanoti_idam . this extends = a.sadRzyam brAhmIm sthitim iva tyajat . as.if forsaking the brahmic state.

*Mitra.6. The mind then by an effort of its conception (called the Will), expands itself to an unreal (ideal) scenery like that of the Fairyland, by falling off from the nature of brahmic Incogitency.

*jd.6 . manas.saMkalpa=mAtreNa . by Mind.Conception=measure = gandharva.pura=vat kSaNAt . like gandharva.City at.once = tanoti_idam . this extends = a.sadRzyam brAhmIm sthitim iva tyajat . as.if forsaking the brahmic state.

चित्.स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।

cit.svarUpam parikacat zUnyam eva_avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||

cit.svarUpam – the Conscious.nature =

parikacat – emanating/projecting

zUnyam eva avatiSThate yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat

< ... parita: kacat sva.prakAzam api cit.svarUpam ... > Comm

parikac – pari>kac परिकच् emanating, projecting . cit.svarUpam parikacat zUnyam eva avatiSThate | yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat ||

*Mitra.7. The intellect when remaining in its original state, appears as a vacuum or vacancy; but upon manifesting itself in the form of the mind, it is seen as the visible sky by men.

*VA. it has nature of Cit and stays as an emptiness only, but when it is seen, then it becomes visible space.
*AS. *
Here citsvarUpam means the form/appearance of cit, not something else
which has the nature of cit.
The form of cit spreading out stays like the empty space only.
The one which has similar appearance is the visible sky.
The point being made is that sky is also empty space but it has the
visibility.

कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja.saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥

tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|08||

kRtvA padmaja.saMkalpam – The concept of the LotusBorn being made

rUpam pazyati padmajam – it beholds the LotusBorn form

tato jagat kalpayati – and from that conceives the world –

sa.prajApati.pUrvakam – full of Prajapati's creations.

pUrvaka

kalpayati

*Mitra.8. Taking the conception of the lotus.born, it finds itself in its conceived form of the lotus (brahma^, and then it thinks of creation in the form of Prajápati or lord of creatures.

चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।

caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥

sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|09||

* caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA – .f..

sRSTi:_evam iyam rAma citta.nirmitim AgatA

sRSTi

nirmiti . formation , creation , making Ra1jat.

*Mitra.9. He then formed from big thought (chitta) thi$ creation, containing the fourteen worlds with all the bustle of living beings in them.

चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।

citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |

संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥

saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||

citta.mAtra.mayI – a measured mode of Affective mind

zUnyA – empty

vyoma.mAtra.zarIrikA – inner space as embodiment

saMkalpa.mAtra.nagarI – conceptually fashioned city

bhrAnti.mAtrA.AtmikA satI – a delusive selfling measured as Being...

*Mitra.10. The mind itself is a vacuity with a vacuous body; its conception is the field of its action, and its sphere is full with the false workings of the mind.

इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।

iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |

काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥

kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||

here there are some who are greatly deluded

(such is their level of being)

and some have arisen to Wisdom

while some are muddled in the middle

iha kA:cit mahAmohA here some are greatly deluded

bhUtAnAm jAtaya: sthitA: such is their status as beings

kA:cit abhyudita.jJAnA: some have arisen to Wisdom

kA:cit madhye skhalanti hi while some are muddled in the middle. i

##i < #udi (ut.i) < *udita < *abhyudita.m = Rising, sunrise • arisen, sprung from +

##skhal = stumble, totter, waver, stammer, falter, err, fail • C.* skhalayati = cause to falter (voice) • #pariskhal, #praskhal & #viskhal = S.

*Mitra.11. Here there are many kinds of beings, ~~labouring uuder great ignorance as the beasts and brute creatures~~. There are some with enlightened minds as the sages: and others staggering in the intermediate class, as the majority of mankind.

भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।

bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |

सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥

sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||

upon this Earth

of those connecting here, come to be eligible for instruction

among all the species of beings

are the varieties of the human.race

bhuvi on.earth of thz sambadhyama.s.AnAnAm

yAnti enAm they.come to.this upadezyatAm | sarvAsAm bhUta.jAtInAm of all the classes of being

yA* etA* nara.jAtaya: who are these classes of human

sambadhyamAna

upadezyatA

*Mitra.12. Among all living beings that are confined in this earth, it is only the human race living in this part (India), that are capable of receiving instruction and civilization,

jd. vlm appears to think that only Indians are mankind, but this is not supported by the text.

बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावद् राजस.सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa.sAttvikI ||4|40|13||

bahu.Adhaya: du:kha.mayA: . many sorrow.making Affections =

moha.dveSa.bhaya.AturA: . delusion.hatred.fear.suffering +

tAsAm samyak.pravakSyAmi . for them all I will discuss =

tAvat rAjasa.sAttvikI – thus the Ra'jas.Sa'ttvic.

*Mitra.13. But as most of these are subject to diseases and distress, and are suffering under the thrall of their ignorance, enmity and fear; it is for them that I will deliver my lecture on social and saintly conduct..rájsátwiki* niti (in the 42nd captor of this book).

यत् तद् अप्य् अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api_amRtam brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्.आदि विगत.भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|40|14||

yat tat api amRtam brahma whatever is that immortal Immensity is sarva.vyApi all.pervading nirAmayam without taint of form. a cidAbhAsam Conscious.Reflection = ananta.Akhyam . no end is known to it =

anAdi . no beginning = vigata.bhramam . delusion dispelled

*Mitra. I will also treat there about the everlasting, imperishable and omnipresent brahma, who is without beginning and ~~whose mind~~ is without error, and of the form of Intellectual light.

निस्पन्द.वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda.vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||

nispanda.vapuSa: tasya spanda: sattA.eka.dezata: ghanatAm

eti saumye_abdhau calatA calatAm iva

nispanda

vapua

spanda

sattA

ghanatA

saumya

calatA

*Mitra.15. How endless beings are put to motion, by the momentum of a particle of his motionless body; and resembling the rolling of boisterous waves on the surface of the clear and tranquil ocean.

*VA. (I’ll tell) about immovable wonder of this cit, whose vibration materializes somewhere, like moving (waves) in the tranquil ocean.
*AS. That Brahama with vibrationless body has solidified vibrations in the

form of life forms (sattA.ekadezataH), just like the motions of waves in a calm ocean.

Thus, though brahma, by nature is stable, it has transient waves of life.
Rama goes on to question this apparent contradictory statement in verse 16.

विवेकम् आच्छादयति जगन्ति जनयत्य् अलम् ।

vivekam AcchAdayati jaganti janayati_alam |

न_च विज्ञायते का_एषा पश्य_आश्चर्यम् इदम् जगत् ॥४।४०।१६॥

na_ca vijJAyate kA_eSA pazya_Azcaryam idam jagat ||4|40|16||

vivekam AcchAdayati jaganti janayati alam

na.ca vijJAyate kA eSA

pazya Azcaryam idam jagat see the wonder of this world

viveka

AcchAdayati

vijJAyate

Azcarya

*Mitra.16. Rama asked:.How sir, do you speak of a part of the infinite Spirit, and of the momentum of the motionless God; as also of a change and effort of it, that is altogether without them (vikárávikrama).

VASISHTHA said—

तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।

tena jAtam tata:_jAtam iti_iyam racanA girAm |

शास्त्र.संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥

zAstra.saMvyavahAra.artham na rAma paramArthata: ||4|40|17||

"Born by that", "born from that"—

such words are mere a contrivance, a manner of speech

reading Shâstra in the ordinary.sense;

not, Râma, in the higher sense.

*Samvid. Râma! This formation of words

such as "(the world) is brought into existence by That (Absolute)

or it has arisen from That (Absolute),"

is for usage in scriptures; not really (or from the Absolute point of view).

*Mitra. It is the "usual* and current mode of expression,

both in the shâstras and the language of the people to say',

"all this is made by or come from Him",

but it is not so in its real and spiritual sense.

tena jAtam . "born by that" . tata: jAtam . "born from that" . iti . so .

iyam . this is . racanA girAm . a contrivance/style of verse .

zAstra.saMvyavahAra.artham . shâstra.ordinary.sense .

na rAma paramArthata: . not, rAma, in the higher sense.

##hR < #avahR < #vyavahR < #saMvyavahR < *saMvyavahAra: = intercourse • occupation or dealing with (tena) • "mutual dealings" is the commonly accepted sense of the term, but in FM it is used as = *vyavahAra, "ordinary" +

विकारित.अवयवितादिक्.सत्ता.देशतादयः ।

vikArita.avayavita.adik.sattA.dezatA+Adaya: |

क्रमा न सम्भवति_ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥

kramA* na sambhavati_Ize dRzyamAna.udayA* api ||4|40|18||

vikArita.avayavita.adik.sattA.dezatA+Adaya: kramA na sambhavati Ize dRzyamAna.udayA api

vikArita

avayavita

dik/adik

udaya

*Mitra. No change or partition, and no relation of space or time, bear any reference to the Supreme, who is unchangeable, infinite and eternal; nor is there any appearance or disappearance of Him at any time or place, who is ever invisible every where.

तम् विना कल्पना_एव_अन्या न_अस्ति न_अपि भविष्यति ।

tam vinA kalpanA_eva_anyA na_asti na_api bhaviSyati |

कुतस्त्यौ क्रम.शब्द.अर्थाव् उक्तायो व्यवहार.जाः ॥४।४०।१९॥

kutastyau krama.zabda.arthau_uktAya:_vyavahAra.jA: ||4|40|19||

tam vinA . escept for That

kalpanA_eva_anyA na_asti . there is not any other expression .

na_api bhaviSyati . nor too will there be .

kutastyau krama.zabdArthau with the sense of "unknown origin"

uktAya: vyavahAra.jA: in the words of common speech

tam vinA . escept for That kalpanA_eva_anyA na_asti . there is not any other expression na_api bhaviSyati . nor too will there be kutastyau krama.zabdArthau with the sense of "unknown origin"

uktAya: vyavahAra.jA: in the words of common speech

##*kutas < *kutastya = coming from where? • (with api) of unknown origin +

*sv.19 But all this talk about who created this world and how it was created is intended only for the purpose of composing scriptures and expounding them: it is not based on truth.

या या_इह कलना यो ऽर्थो यः शब्दः_यो गिराम् गणः ।

yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |

तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥

tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||

yA yA iha kalanA . whatever here is the notion .

ya: artha: . what meaning .

ya: zabda: . what designation .

ya: girAm gaNa: . what manner of style .

tajjatvAt . from that,born.ity .

tan.mayatvAt ca . and from that.made.ity .

tat . that .

tat.padam iva . like that.condition . iSyate . is a/effected

#ta #tajja . mfn. sprung from (that i.e. from) Sanskrit (as Prakrit or other words) Va1gbh. ii , 2

#ta #tanmaya – made.of, consisting.of, a measure.of That (the brahman Immensity); mfn. made up of , that , absorbed in or identical with that Mun2d2Up. S3vetUp. Pa1rGr2. MBh. &c

तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।

taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |

जन्यो ऽयम् जनकश् च_अयम् इत्य् उक्ता भेद.कल्पना ॥४।४०।२१॥

janya:_ayam janaka: ca_ayam iti_uktA bheda.kalpanA ||4|40|21||

* taj.ja: sa: eva It is born only of That,

bhavati vahne:_vahni:_iva_utthita: as fire proceeds from fire.

janya:_ayam janaka:_ca_ayam iti_uktA bheda.kalpanA

अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।

ayam asmAt samutpanna* iti_iyam yA jagat.sthiti: |

आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥

Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||

ayam asmAt samutpanna . "This is born from this" =

iti_iyam yA jagat.sthiti: . so this which is the world.state =

janya:_ayam j. is to be born as this .

janaka: ca_ayam – and generating this .

iti_uktA bheda.kalpanA . so a state of imagined verbal distinction

*Mitra.22. The first form is applied to the world as proceeding from brahma: but the other form of the producer and produced, means also the creative power which made the world.

#samutpanna . sprung up together, arisen, produced, begotten by (tasmAt) or on (tasmin), occurred, happened, taking place +

इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।

idam anyat idam ca_anyat iti zabdArtha.viklava: |

उक्ताव् एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥

uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||

idam anyat . this other =

idam ca anyat . and this other =

iti zabdArtha.viklava:

uktau eva . when heard indeed =

na deve asti

pramitau . i_incorrect =

bhinnatA yata:

*moT. . zabda.artha.viklava: nAma.rUpa=vyavahAra.zrama: uktau vAG.mAtre_asti na deve paramAtmany asti | "vAc.Arambhanam vikAro nAmadheyam" iti srute: | yata: pramitau paricchede sati bhinnatA syAdity artha:

*Mitra.23. The expression "idam..anyat = idem alius or this is one thing and that another, is false, the difference is verbal and not real; because there is no proof of it in the nature of God, which is one and all.

#viklava a. overcome with fear or agitation, confused, perplexed, bewildered, alarmed, distressed mbh. &c.; timid, shy megh. Siz.; (ifc.) disgusted with, averse from zak.; faltering (as speech) r.; unsteady (as gait) zak.; impaired (as senses) kAzIKh.; exhausted kathAs.; n. agitation, bewilderment r. bhp.; .tA f. .tva n. agitation, confusion, alarm, fear, timidity, irresolution mbh. &c.; vAnana a. one whose face is troubled or sorrowful r.

तjजया_एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।

tat.jayA_eva mana:zaktyA svata: saMjJA pravartate |

दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥

dRDha.bhAvanayA tasmAt iSTa:_artha: prati.padyate ||4|40|24||

taj.jayA eva . only by being born of That =

mana:zaktyA . by the power of manas.Mind =

svata: saMjJA pravartate . of.itself =

dRDha.bhAvanayA

tasmAt = from That =

iSTa: artha: pratipadyate . the intended meaning is derived.

*Mitra.24. The mind, by reason of its birth (tajja) from brahma, is possessed both of the power and intelligence of his Intellect, and is enabled to accomplish its intended purpose, by means of its intense application.

taj.jayA eva . That.born indeed =

manas.shaktyA – by Mind.power =

svata: . of itself =

saMjJA pravartate

dRDha.bhAvanayA tasmAt iSTa:_artha: pratipadyate

Øtt. #jJA .> #samjJA.Awareness (cp. #saMvit.Awareness) – a Technical Term, subject of a Glossary entry or *sUtra . agreement, commitment, harmony • clear knowledge or understanding or notion or conception • a sign, gesture (with the hand, eyes &c) • • samjJAM >kR or .dA, "to give a signal" • a track, footstep • an appellation (end.comp. = "called, named") • (in gram.) the name itself of any Term (*samjJAyAm therefore denotes "[used] in some peculiar sense rather than in its strictly etymological meaning" e.g. as a name. when I speak of chit.Consciousness, <cit> is the Term, and Consciousness the samjnA) •• (Buddhist) perception (one of the 5 #skandha.s q.v) •• samjnA the Aware . daughter of *tvaSTR or *vizvakarman.Worldmaker (the wife of the Sun and mother of *manu, *yama and *yami) . y3001..012

अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।

agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |

उक्ति.वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥

ukti.vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||

agne: zikhAyA ekasyA dvitIyA janakA iti yA ukti.vaicitryam eva etan na ukty.Arthe_atra asti satyatA

zikhA

vaicitryam

satyatA

*sv.25 To think of that being the creator and the universe as the created, is absurd: when one lamp is kindled from another, there is no creator.creature relationship between them — fire is one.

*Mitra.25. To say that one flame of fire, is the producer of another, is mere logomachy, and there is no truth in this assertion. (Because it is no other thing produced by another, but the very thing).

न जन्य.जनकाद्यास् ताः सम्भवन्त्य् उक्तयः परे ।

na janya.janaka+AdyA: tA: sambhavanti_uktaya: pare |

एकम् एव ह्य् अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥

ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||

na janya.janaka+AdyA: – Not through the course of births .

tA: sambhavanti – do they become, .

uktaya: pare – in other words, . as said before .

ekam eva hi anantvAt – what is only one through its boundlessness .

kim katham janayiSyati – as what and how will/would it give birth?

*Samvid.1500/26. Those expressions such as the cause or the created thing do not sride in (or are not possible in the case of) the Supreme Spirit. How and what will the only One Spirit give birth to, on account of its infinite nature?

*sv.26.28 Creation is just a word, it has no corresponding substantial reality.

उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।

ukte: eva svabhAva:_ayam ukte: ukti: anantaram |

प्रतियोगि.व्यवच्छेद.संख्याद्य्.अर्थे न युज्यते ॥४।४०।२७॥

pratiyogi.vyavaccheda.saMkhya+Adi.arthe na yujyate ||4|40|27||

ukte: eva svabhAva: ayam ukter uktir anantaram

pratiyogi.vyavaccheda.saMkhya+Adi.arthe .

pratiyogi.vyavaccheda.saMkhya.&c.arthe =

na yujyate

*Mitra.27. It is the nature of disputation to contradict one another by replies and rejoinders; but it is not right to foil the adversary by false sophistry.

*sv.26.28 Creation is just a word, it has no corresponding substantial reality.

ऊर्मि.जालम् इव_अम्भोधौ परे यः परिदृश्यते ।

Urmi.jAlam iva_ambhodhau pare ya: pari.dRzyate |

शब्दो ऽर्थ.कलनाकारस् तद् ब्रह्मैव विदुर् बुधाः ॥४।४०।२८॥

zabda:_artha.kalanA.AkAra: tat brahmaiva vidu:_budhA: ||4|40|28||

Urmi.jAlam iva – like a net of waves —

ambhodhau – in the ocean —

pare – in the supreme —

ya: paridRzyate . which is observed —

zabda: – the word is —

artha.kalana.AkAra: – meaning.fragment.embodiment —

tad brahma eva that alone is the brahman Immensity – fuzzy A, brahma/brahmA, but only brahma in context.

vidur budhA: . the wise declare.

*Mitra.28. The learned know brahma as the ocean rolling in its endless waves, and as significant words and their significations, which go together as brahma and his creation.

*sv.26.28 Creation is just a word, it has no corresponding substantial reality.

ब्रह्म चिद् ब्रह्म च मनो ब्रह्म विज्ञान.वस्तु च ।

brahma cit brahma ca mana: brahma vijJAna.vastu ca |

ब्रह्माrtho ब्रह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||

brahma cit . the brahman is chit.Consciousness =

brahma ca manas . and the brahman is manas.Mind =

brahma vijJAna.vastu ca . and the brahman is the substance of vijnAna.Understanding =

brahma.artha: brahma zabda: ca . and the brahman.meaning word "brahman" =

brahma cit.brahma dhAtava: . is brahman with the roots "cit" and "brahma"

sv: " Sound or word is brahman and brahman alone is the component of all substances." #zabda

*sv.29 Consciousness is brahman, the mind is brahman, the intellect is brahman, brahman alone is the substance. Sound or word is brahman and brahman alone is the component of all substances.

*Mitra.29. brahma is the Intellect–chit, brahma is the mind–manas, brahma is intelligence–Vijnána, and brahma is substance–Vasthu; He is Sound–sábda, He is understanding–chit, and He is in the principles of things–Dhatus.

ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।

brahma sarvam idam vizvam vizva.atItam ca tat.padam |

वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥

vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||

* brahma sarvam idam vizvam . this whole universe is the brahman Immensity = vizva.atItam ca . and what is beyond the universe =

tat.padam . is a state of That =

vastutas tu . but from substantial reality =

jagan na asti . the world is not =

sarvam brahma . all is the brahman =

eva kevalam . only, totally.

*Samvid.1465.y3.4.67;y4.40.30. Any wordf.meaning of the word "world" surely does not exist at all. In reality, the world does not exist. Everything is only brahman.

*Mitra.30. The whole universe is brahma, and yet He is beyond all this. In reality the world is a nullity, for all is brahma alone.

*sv.30 30.37 All indeed is brahman; there is no world in reality.

*jd.30 . brahma sarvam idam vizvam . this whole universe is the brahman Immensity = vizva.atItam ca . and what is beyond the universe = tat.padam . is a state of That = vastutas tu . but from substantial reality = jagan na asti . the world is not = sarvam brahma . all is the brahman = eva kevalam . only, totally.

इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य् अम्बर.आत्मनि ।

iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |

मिथ्याज्ञान.विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥

mithyAjJAna.vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||

iyam anya: . this f. other –

ayam anya: . and.this m/n. other

ayam bhAga ity ambara.Atmani mithyAjJAna.vikalpa.uktir vAci satyArthatA atra kA

bhAga

vikalpa

satyArthatA

*Mitra.31. This is one thing and that is another, and this is a part of the great soul, are all contradictory assertions of ignorance (false knowledge), as no words can express the true nature of the unknown.

*sv.31 30.37 All indeed is brahman; there is no world in reality.

वह्नेः शिखा_इव जाता_इयम् शिखा_इति मनसो ऽभिधा ।

vahne: zikhA_iva jAtA_iyam zikhA_iti manasa:_abhidhA |

चापल.उत्थ.विकल्प.श्रीर् वस्तुतः स्यान् न सिद्ध्यति ॥४।४०।३२॥

cApala.uttha.vikalpa.zrI: vastuta: syAt na siddhyati ||4|40|32||

vahne: zikhA iva jAtA iyam zikhA iti manasa: abhidhA cApala.uttha.vikalpa.zrI:

vastuta: syAt na siddhyati

vahni

abhidhA

cApala

vastu

siddhyati

*Mitra.32. The spirit rises as the flame of fire, and this flame is significant of the mind. Its tremor signifies the fluctuation of the mind, which in reality is not the case, there being no rise or fall of the Divine Mind.

*sv.32 30.37 All indeed is brahman; there is no world in reality.

असत्या_एव विकल्प.उक्तिः सत्यभावो विकल्पते ।

asatyA_eva vikalpa.ukti: satyabhAva: vikalpate |

तपो ऽपहत.दृष्टित्वाद् द्वि.चन्द्र.ज्ञान.दोषवत् ॥४।४०।३३॥

tapa:_apahata.dRSTitvAt dvi.candra.jJAna.doSavat ||4|40|33||

asatyA_eva vikalpa.ukti: satyabhAvo vikalpate tapo.apahata.dRSTitvAt dvi.candra.jJAna.doSavat

satyabhAva

vikalpate

tapas

apahata

dRSTitva

doSa

*Mitra.33. It is untruth that wavers and equivocates in double intendres. It prevaricates the truth, as the defective eye views the double moon in the sky.

*sv.33 30.37 All indeed is brahman; there is no world in reality.

सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् ।

sarvasmAt sarvagAt tasmAt anantAt brahmaNa: padAt |

न_अन्यत् किंचित् सम्भवति तद् उत्थम् यत् तद् एव तत् ॥४।४०।३४॥

na_anyat kim.cit sambhavati tat uttham yat tat eva tat ||4|40|34||

sarvasmAt – from being everything, –

sarva.gAt – everywhere.going, –

tasmAt anantAt – from that unbounded/unending –

brahmaNa: – brahman the Immensity –

padAt – from that state –

na anyat kim.cit – not anything whatever –

sambhavati – comes into being: –

tat yat uttham – that which is arisen, .

tat eva tat – that is just That.

*Samvid.1501/34. From that infinite abode of brahman which is the All and all.pervading, nothing different whatever arises. Therefore, what arises, that is only That (brahman).

*sv.34 30.37 All indeed is brahman; there is no world in reality.

ब्रह्म.तत्त्वम् विना न_इह किंचिद् एव_उपपद्यते ।

brahma.tattvam vinA na_iha kim.cit eva_upapadyate |

सर्वम् च खल्व् इदम् ब्रह्म इत्य् एषा_एव परम.अर्थता ॥४।४०।३५॥

sarvam ca khalu_idam brahma iti_eSA_eva parama.arthatA ||4|40|35||

brahma.tattvam vinA na_iha kim.cit eva_upapadyate | sarvam ca khalu_idam brahma iti_eSA_eva parama.arthatA

brahma.tattva

upapadyate

without the Thatness of the brahman

nothing whatsoever is possible

for

"All this is indeed brahman"*

so only this is the higher sense

* <sarvam hy etad brahma ayam AtmA brahma> mANDukya.up.

*Mitra.35. Beside the truth of the existence of brahma, there is nothing which can be proved as absolutely certain; and it is a scriptural truth which says, "verily all this is brahma."

*sv.35 30.37 All indeed is brahman; there is no world in reality.

*jd.35 – brahma.tattvam vinA – without the Thatness of the brahman = na iha kim.cit eva upapadyate – nothing whatsoever is possible = sarvam ca khalu_idam brahma . for "All this is indeed brahman" – sarvam hy etad brahma, mAndukya.up. = iti eSA eva paramArthatA – such alone is the highest sense.

एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |

तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति.पञ्जरम् ॥४।४०।३६॥

tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti.paJjaram ||4|40|36||

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati tatra eva udAhariSyAma:

siddhAnta.artha.ukti.paJjaram

evaMprAya

prAjJa

siddhAnta

udAhariSyAma:

paJjara

*Mitra.36. This also must be the conclusion, which you will arrive at by your reasoning, and which I will propound with many instances and tenets in the Book of Nirvana or Extinction.

*sv.36 30.37 All indeed is brahman; there is no world in reality.

*VA. over the course (prAyas???) also will be conclusion, which I’ll say later, siddhAnta.artha.ukti.paJjaram . ?
*AS. The word prAyas is an indeclinable meaning "essentially, mostly" etc. Your determination (siddhAntaH) will be essentially this (eventually) and there we will spell out totality of its details (siddhAnta.artha.ukti.paJjara) with illustrations. This is the promise for the nirvANa.praakaraNa!

इह_अविद्या.आदिकाः केचिद् विद्यन्ते न_इतर.क्रमाः ।

iha_avidyA.AdikA: ke.cit vidyante na_itara.kramA: |

ज्ञास्यस्य् अलम् अशेष.अर्थान् तत् तद्.अज्ञान.संक्षये ॥४।४०।३७॥

jJAsyasi_alam azeSa.arthAn tat tat.ajJAna.saMkSaye ||4|40|37||

iha avidyA.AdikA: kecit vidyante netara.kramA: jJAsyasi_alam azeSa.arthAn

tat tad.ajJAna.saMkSaye

avidyA

Adika

vidyante

netara

krama

jJAsyasi

azeSArtha

ajJAna

saMkSaya

*Mitra.37. There are many things here in connection with this single question of which you are ignorant, and all which you will come to know fully in future, for dispelling your doubts on the subject.

*sv.37 30.37 All indeed is brahman; there is no world in reality.

*VA. here are some things you are ignorant, which you’ll know in due order (na itara kramAH?) completely, once ignorance is destroyed.

*AS. Here, only some misunderstandings exist (avidyAdikA: vidyante) and nothing else (i.e. no alternative truthful theories na itrara.kramAH); as various misunderstandings are destroyed, you will completely understand (alam jJAsyasi) corresponding truths until no doubts are left (azeSArthAn).

अ.वस्तु.संक्षये वस्तु यथावस्तु प्रसीदति ।

a.vastu.saMkSaye vastu yathAvastu prasIdati |

यथा च दृश्यते दृश्यम् जगन् न_ईश.तमःक्षये ॥४।४०।३८॥

yathA ca dRzyate dRzyam jagat_na_Iza.tama:kSaye ||4|40|38||

a.vastu.saMkSaye . When the insubstantial is removed .

vastu yathAvastu prasIdati . the substantial substantially succeeds it .

Iza.tama:kSaya

*Mitra.38. The unreality having disappeared, the reality appears to view, as the darkness of night being dispelled, the visible world comes to sight.

*sv.38 38.39 Just as when the dirt is removed the real substance is made manifest, just as when the darkness of the night is dispelled the objects that were shrouded by the darkness are clearly seen, even so when ignorance is dispelled truth is realised.

यद् इदम् अखिलम् आततम् कुदृष्ट्या

yat idam akhilam Atatam ku.dRSTyA

तद् उपशमे तव राम निर्मलामे ।

tat upazame tava rAma nirmalAme |

अवितथ.पद.निर्मले भविष्यति

avitatha.pada.nirmale bhaviSyati

अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥

avitatham eva na saMzaya:_atra ka:cit ||4|40|39||

yad idam akhilam Atatam - what is this whole extension =

ku-dRSTyA

tad upazame tava

o rAma =

nirmAlAme

avitatha-pada-nirmale bhaviSyati

avitatham eva na saMzayo atra kaz.cit –

#Ama - disease

*Mitra.39. The spacious world which appears to your false sight of it, will vanish, O Ráma! on your attaining to the state of calm quietism. The fallacious appearances must disappear from your vision, as soon as the light of truth comes to dawn upon your soul.

oॐm

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FM4041 MORE WORDS ABOUT WORDS 1.DC25 .z39

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FM.4.30-FM.4.62 comp.

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+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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Jiva Das

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Apr 30, 2021, 5:23:33 PM4/30/21

to yoga vasishtha

FM4040 1.DC24 WORDS ABOUT WORDS .z39

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FM.4.30-FM.4.62 comp.

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oॐm

FM.4.40

WORDS ABOUT WORDS

RÂMA asked—

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥

kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|1||

saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|3||

...

how

they grow.forth / remaining hidden

how

(briefly, Master.Archer,) listen and I'll tell you,

dear boy

yathA ca parivardhante and how they grow, tiSThanti antarhitA* yathA | saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha

##vRdh < #parivRdh - grow up, increase, get stronger or mightier. C. cause to swell (the sea); rear up, foster; gladden, delight +

##*hita < *antarhita = separated, covered, hidden, disappeared +

saMkSepa

#saMkSepena – briefly.

*Mitra.3. Also the manner of their growth and sustentation, and fitness in the world, are all what you must hear me now tell

ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti.malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।०४॥

sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|4||

*brAhmI the brahmic.shakti.power =

cit.zakti.malA kalpayantI yadRcchayA |

sarva.zakti: svayam cetyam

bhavati_AkalanA.Atmakam

*Mitra.4. The power of the intellect of brahma exerts of its free will, and this omnipotence becomes whatever is thought of (#cetya) in the Divine Intellect.

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|5||

kalanAt – from kalana to density what has gone

ghanatAm etya yat

kim.cid api sA svayam

saMkalpayati paJcAt tat

tattAm eti mana:padam

*Mitra.5. The intellection becomes condensed to a certain subtile form, which having the powers of conception (sankalpa), becomes the principle entitled the Mind.

मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।

mana:saMkalpa.mAtreNa gandharva.puravat kSaNAt |

तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥

tanoti_idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|6||

manas.saMkalpa=mAtreNa . by Mind.Conception=measure =

gandharva.pura=vat kSaNAt . like gandharva.City at.once = tanoti_idam . this extends = a.sadRzyam brAhmIm sthitim iva tyajat . as.if forsaking the brahmic state.

चित्.स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।

cit.svarUpam parikacat zUnyam eva_avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|7||

cit.svarUpam – the Conscious.nature =

parikacat – emanating/projecting

zUnyam eva avatiSThate yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat

< ... parita: kacat sva.prakAzam api cit.svarUpam ... > Comm

parikac – pari>kac परिकच् emanating, projecting . cit.svarUpam parikacat zUnyam eva avatiSThate | yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat ||

*Mitra.7. The intellect when remaining in its original state, appears as a vacuum or vacancy; but upon manifesting itself in the form of the mind, it is seen as the visible sky by men.

कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja.saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥

tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|8||

kRtvA padmaja.saMkalpam – The concept of the LotusBorn being made

rUpam pazyati padmajam – it beholds the LotusBorn form

tato jagat kalpayati – and from that conceives the world –

sa.prajApati.pUrvakam – full of Prajapati's creations.

pUrvaka

kalpayati

*Mitra.8. Taking the conception of the lotus.born, it finds itself in its conceived form of the lotus (brahma^, and then it thinks of creation in the form of Prajápati or lord of creatures.

चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।

caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥

sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|9||

DN4040

FM.4.40 1.DC24 WORDS ABOUT WORDS

सर्ग ४.४०

sarga 4.40

राम उवाच ।

rAma uvAca |

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥

kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|1||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |

यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||

यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।

yathA ca parivardhante tiSThanti_antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥

saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|3||

ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti.malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।०४॥

sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|4||

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|5||

मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।

mana:saMkalpa.mAtreNa gandharva.puravat kSaNAt |

तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥

tanoti_idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|6||

चित्.स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।

cit.svarUpam parikacat zUnyam eva_avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|7||

कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja.saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥

tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|8||

चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।

caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥

sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|9||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

Jiva Das

unread,

Dec 24, 2021, 12:26:42 PM12/24/21

to yoga vasishtha

FM4040 1.DC24 WORDS ABOUT WORDS .z39

https://www.dropbox.com/s/8bs4svyw8h8ymsi/fm4040%201.dc24%20WORDS%20ABOUT%20WORDS%20.z39.docx?dl=0

FM.4.30.FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0
<https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0>

*o*ॐ*m*

FM.4.40

*WORDS ABOUT WORDS*

*RAAMA asked—*

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च इति विस्तरेण वद प्रभो ॥४।४०।१॥

kiyatI kIdRzI ca iti vistara.iNa vada prabho ||4|40|1||

.

utpatti: katham eteSAm /

jIvAnAm brahmaNa: padAt |

kiyatI kIdRzI ca iti \

vistara.iNa vada prabho

.

*How is there this Outfall of Living.jIvas from*

*the state of brahmic.Immensity*

*.*

*how many are there, what are they like?*

*tell me all about this, Sir!*

.

*Mitra.p.1. Raama said, "Tell me, sage, about the production of animal

beings from brahman, and let me know their different names and natures in
full length."

*VASISHTHA replied—*

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |

यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti etA* yathA muktA* bhavanti hi ||4|40|2||

.

utpadyante yathA citrA* /

brahmaNa: bhUta.jAtaya: |

yathA nAzam prayAnti etA* \

yathA muktA* bhavanti hi

.

*how *

*they fall.out as the wonderful being.species, in the brahman.Immensity*

*how *

*these proceed to destruction*

*&*

*how *

*they become free*

*... *

utpadyante *the classes of beings fall out* yathA citrA* *as the wonders of
the Brahman Immensity *brahmaNa: bhUta.jAtaya: |

yathA nAzam prayAnti etA* *for* *as they proceed unto death, *yathA muktA*
bhavanti hi *as they become free, ... *

.

*Mitra.p.2 Vasishtha replied:—p.I will tell you in brief the manner in
which different species of beings are produced from brahman, and how they
are destroyed afterwards, and also how they obtain their liberation in the
end, 3 also the manner of their growth and sustenance and fitness in the
world.

*Mitra.2. Vasishtha replied..The manner in which the different species of
beings are produced from brahma, and how they are destroyed afterwards, as

also how they obtain their liberation at last*:*.

यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।

yathA ca pari.vardhante tiSThanti antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।३॥

saMkSepa.iNa mahAbAho zRNu vakSyAmi te anagha ||4|40|3||

.

yathA ca pari.vardhante /

tiSThanti antarhitA* yathA |

saMkSepa.iNa mahAbAho \

zRNu vakSyAmi te anagha

.

...

*& *

*how*

*they grow.forth / remaining **hidden *

*how *

*(briefly, **Master.Archer,) listen and I'll tell you, *

*dear boy*

*. *

**parivardh.*growing/increasing*

Pangloss; when calling *Raama* to attention ("zRnu!") he tends to use

Master.Archer as an address of (perhaps mocking) respect.

****antarhita.*separated, covered/hidden/disappeared*

**saMkSepena.*briefly*

*Mitra.3. Also the manner of their growth and sustentation, and fitness in
the world, are all what you must hear me now tell

ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti.malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।४॥

sarva.zakti: svayam cetyam bhavati AkalanA.Atmakam ||4|40|4||

.

*brAhmI cit.zakti.malA kalpayantI yadRcchayA |*

sarva.zakti: svayam cetyam bhavati AkalanA.Atmakam ||4|40|4||

.

*brAhmI *the brahmic.shakti.power*

ci*t.z*akti.malA kalpayantI yadRcchayA |

.

*Mitra.4. The power of the intellect of brahma exerts of its free will, and
this omnipotence becomes whatever is thought of (#cetya) in the Divine
Intellect.

*sv.1.4 VASISTHA continued: O Rama, this entire creation of
world.appearance is but an accidental manifestation of the intention of the
omnipotent conscious.energy (cit.sakti) of the infinite consciousness or
brahman.

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|5||

.

kalanAt ghanatAm etya /

yat kim.cit api sA svayam |

saMkalpayati paJcAt tat \

tattAm eti mana:padam

.

kalanAt *from *kalana *to density what has gone*

.

*Mitra.5. The intellection becomes condensed to a certain subtile form,
which having the powers of conception (sankalpa), becomes the principle
entitled the Mind.

#tt. *#*kal 1 to count, CALculate —> #kalanam .n.. the act of shaking,

moving to and fro; murmuring, sounding; a spot, stain, fault, defect. (cf.
kalaGka) #kalana .adj.. effecting, causing; #kalanA –f.. the act of

impelling, inciting, sUryas.1,10; doing, making, effecting, Comm. mbh. •

behaving, behaviour KSS.; (according to Mall. also letting loose, shedding,
<Amocanam avamocanam vA); calculation (astro) •*• Karmic impulse,

kalanA.karmaNi rate manasi api mahAtmana: | na kaz.ci*t *atra aham,
y6053.007 • employing (a term), avidyA iyam ayam jIva ity.Adi.kalanA.krama:

| aprabuddha.bodhAya kalpito vAg.vidAm varai: y6049.017.

मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।

mana:saMkalpa.mAtra.iNa gandharva.puravat kSaNAt |

तनोति इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।६॥

tanoti idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|6||

.

mana:saMkalpa.mAtra.iNa /

gandharva.pura.vat kSaNAt |

tanoti idam a.sadRzi.am \

brAhmI.m sthiti.m iva tyajat

.

manas.saMkalpa=mAtra.iNa *by Mind.Conception=measure *

gandharva.pura=vat kSaNAt *like gandharva.City at.once *tanoti idam *this
extends *a.sadRzyam brAhmIm sthitim iva tyajat *as.if forsaking the brahmic
state. *

*Mitra.6. The mind then by an effort of its conception (called the Will),
expands itself to an unreal (ideal) scenery like that of the Fairyland, by
falling off from the nature of brahmic Incogitency.

*jd.6 manas.saMkalpa=mAtra.iNa *by Mind.Conception=measure *gandharva.pura=vat
kSaNAt *like gandharva.City at.once *tanoti idam *this extends *a.sadRzyam
brAhmIm sthitim iva tyajat *as.if forsaking the brahmic state. *

चित्.स्वरूपम् परिकचच्छून्यम् एव अवतिष्ठते ।

cit.svarUpam parikacat zUnyam eva avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|7||

.

cit.svarUpam parikacat /

zUnyam eva avatiSThate |

yat.tat dRzyam sthitam tat syAt \

dRzyam AkAzam eva tat

.

cit.svarUpam the *Conscious*.nature

parikacat *emanating/projecting *

zUnyam eva avatiSThate yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat

.

< ... parita: kacat sva.prakAzam api cit.svarUpam ... > Comm

parikac pari>kac परिकच् emanating, projecting cit.svarUpam parikacat zUnyam

eva avatiSThate | yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat ||

*Mitra.7. The intellect when remaining in its original state, appears as a
vacuum or vacancy; but upon manifesting itself in the form of the mind, it
is seen as the visible sky by men.

*VA. it has nature of Cit and stays as an emptiness only, but when it is
seen, then it becomes visible space.
*AS. *
Here citsvarUpam means the form/appearance of cit, not something else
which has the nature of cit.
The form of cit spreading out stays like the empty space only.
The one which has similar appearance is the visible sky.
The point being made is that sky is also empty space but it has the
visibility.

कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja.saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।८॥

tata: jagat kalpayati sa.prajApati.pUrvakam ||4|40|8||

.

kRtvA padmaja.saMkalpam

*The concept of the LotusBorn being made *

rUpam pazyati padmajam

*it beholds the LotusBorn form *

tato jagat kalpayati

*and from that conceives the world *

sa.prajApati.pUrvakam

*full of Prajapati's creations. *

.

*Mitra.8. Taking the conception of the lotus.born, it finds itself in its
conceived form of the lotus (brahma^, and then it thinks of creation in the
form of Prajápati or lord of creatures.

चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।

caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।९॥

sRSTi: evam iyam rAma citta.nirmitim AgatA ||4|40|9||

.

caturdaza.vidhA.ananta.\bhUta.jAta.saMghuMghumA |

sRSTi: evam iyam rAma /

citta.nirmitim AgatA

.

**nirmiti.*formation/creation/making *

.

*Mitra.9. He then formed from big thought (chitta) thi$ creation,
containing the fourteen worlds with all the bustle of living beings in them.

चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।

citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |

संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥

saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||

.

citta.mAtra.mayI

*a measured mode of Affective mind *

zUnyA

*empty *

vyoma.mAtra.zarIrikA

*inner space as embodiment *

saMkalpa.mAtra.nagarI

*conceptually fashioned city *

bhrAnti.mAtrA.AtmikA satI

*a delusive selfling measured as Being*

*... *

*Mitra.10. The mind itself is a vacuity with a vacuous body; its conception
is the field of its action, and its sphere is full with the false workings
of the mind.

इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।

iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |

काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥

kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||

.

iha kA:cit mahAmohA* /

bhUtAnAm jAtaya: sthitA: |

kA:cit abhyudita.jJAnA: \

kA:cit madhye skhalanti hi

.

*here there are some who are greatly deluded*

(*such is their level of being)*

*and some have arisen to Wisdom*

*while some in the middle are merely muddled *

*.*

**abhyudita.m *Rising, sunrise • arisen, sprung from +

##*skhal* stumble, totter, waver, stammer, falter, err, fail • C.*
*skhalayati* cause to falter (voice) • #pariskhal, #praskhal & #viskhal S.

*Mitra.11. Here there are many kinds of beings, *labouring uuder great
ignorance as the beasts and brute creatures*. There are some with

enlightened minds as the sages: and others staggering in the intermediate
class, as the majority of mankind.

भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।

bhuvi sambadhyamAnAnAm yAnti enAm upadezyatAm |

सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥

sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||

.

bhuvi sambadhyamAnAnAm /

yAnti enAm upadezyatAm |

sarvAsAm bhUta.jAtInAm \

yA* etA* nara.jAtaya:

.

*upon this Earth *

*of those connecting here, come to be eligible for instruction *

*among all the species of beings *

*are the varieties of the human.race*

*.*

bhuvi *on.earth of thz* sambadhyama*.s.*AnAnAm

yAnti enAm *they.come to.this* upadezyatAm | sarvAsAm bhUta.jAtInAm *of all
the classes of being *

yA* etA* nara.jAtaya: *who are these classes of human*

.

*Mitra.12. Among all living beings that are confined in this earth, it is
only the human race living in this part (India), that are capable of
receiving instruction and civilization,

jd. vlm appears to think that only Indians are mankind, but this is not
supported by the text.

बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावद् *रा*जस.सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa.sAttvikI ||4|40|13||

.

bahu.Adhaya: du:kha.mayA:

*many sorrow.making Affections*

moha.dveSa.bhaya.AturA:

*delusion.hatred.fear.suffering* +

tAsAm samyak.pravakSyAmi

*for them all I will discuss *

tAva*t *rAjasa.*sAttvi*kI

*thus the Raajasic.Saattvic*.

.

*Mitra.13. But as most of these are subject to diseases and distress, and
are suffering under the thrall of their ignorance, enmity and fear; it is
for them that I will deliver my lecture on social and saintly
conduct..rájsátwiki* niti (in the 42nd captor of this book).

*VA. of them (people) many are suffering in delusion, hatred and fear, of
them I’ll tell everything (about? for?) rajasic and sattvic types.
*AS. *(Those humans) have numerous mental sufferings (bahvAdhayaH) and
they suffer (du:khamAnAH) with anxieties from confusions, hate and fears. I
will relate their rAjasa and sAttvika natures later (in sarga 42).

यत् तद् अप्य् अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api amRta.m brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्.आदि विगत.भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|40|14||

.

yat.*which* tat.*that/he* api.*tho/however* amRta.
*deathless/immortal\nectar*.m brahma.*Immensity*

*whatever is that immortal Immensity is *

sarva.*all*.**vyApi.*pervading* **nirAmaya.*taintless/formless*.m *without
taint of form. a *cidAbhAsa.*Conscious.projection/shining.over* ananta.
*endless/boundless*.AkhyA.*name/called*.m* no end is known to it*

**anAdi.*beginningless*

.bhramam* delusion dispelled*

.

yat tat api amRta.m brahma *whatever is that immortal Immensity is *sarva.vyApi
*all.pervading* nirAmayam *without taint of form. a *cidAbhAsam*
Conscious.Reflection* ananta.Akhyam* no end is known to it*

anAdi* no beginning* vigata.bhramam* delusion dispelled*

.

*Mitra. I will also treat there about the everlasting, imperishable and

omnipresent brahma, who is without beginning and *whose mind* is without

error, and of the form of Intellectual light.

निस्पन्द.वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda.vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye abdhau calatA calatAm iva ||4|40|15||

.

nispanda.vapuSa: tasya /

spanda: sattA.eka.dezata: ||

ghanatAm eti saumye abdhau \

calatA calatAm iva

.

*Mitra.15. How endless beings are put to motion, by the momentum of a
particle of his motionless body; and resembling the rolling of boisterous
waves on the surface of the clear and tranquil ocean.

*VA. (I’ll tell) about immovable wonder of this cit, whose vibration
materializes somewhere, like moving (waves) in the tranquil ocean.
*AS. That Brahama with vibrationless body has solidified vibrations in the
form of life forms (sattA.ekadezataH), just like the motions of waves in a
calm ocean.
Thus, though brahma, by nature is stable, it has transient waves of life.
Rama goes on to question this apparent contradictory statement in verse 16.

विवेकम् आच्छादयति जगन्ति जनयत्य् अलम् ।

vivekam AcchAdayati jaganti janayati alam |

न च विज्ञायते का एषा पश्य आश्चर्यम् इदम् जगत् ॥४।४०।१६॥

na ca vijJAyate kA eSA pazya Azcaryam idam jagat ||4|40|16||

.

vivekam AcchAdayati /

jaganti janayati alam |

na ca vijJAyate kA eSA \

pazya Azcaryam idam jagat

.

pazya Azcaryam idam jagat *see the wonder of this world*

*. *

*Mitra.16. Rama asked*:*.How sir, do you speak of a part of the infinite

Spirit, and of the momentum of the motionless God; as also of a change and
effort of it, that is altogether without them (vikárávikrama).

*VASISHTHA said—*

तेन जातम् ततो जातम् इति इयम् रचना गिराम् ।

tena jAtam tata: jAtam iti iyam racanA girAm |

शास्त्र.संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥

zAstra.saMvyavahAra.artham na rAma paramArthata: ||4|40|17||

.

tena jAtam tata: jAtam /

iti iyam racanA girAm |

zAstra.saMvyavahAra.artham \

na rAma paramArthata:

.

*"Born by that", "born from that"—*

*such words are mere a contrivance, a manner of speech*

*reading S**haastra in the ordinary.sense;*

*not, Raama, in the higher sense*

*.*

*Samvid. Raama! This formation of words

such as "(the world) is brought into existence by That (Absolute)

or it has arisen from That (Absolute),"

is for usage in scriptures; not really (or from the Absolute point of view).

*Mitra. It is the "usual* and current mode of expression,

both in the shaastras and the language of the people to say',

"all this is made by or come from Him",

but it is not so in its real and spiritual sense.

.

tena jAtam *"born by that" *tata: jAtam *"born from that" *iti* so *

iyam *this is *racanA girAm *a contrivance/style of verse *

zAstra.saMvyavahAra.artham *shaastra.ordinary.sense *

na rAma paramArthata: *not, rAma, in the higher sense. *

##hR < #avahR < #vyavahR < #saMvyavahR < **saMvyavahAra: *intercourse •

occupation or dealing with (tena) • "mutual dealings" is the commonly

accepted sense of the term, but in FM it is used as *vyavahAra, "ordinary"

+

विकारित.अवयवितादिक्.सत्ता.देशतादयः ।

vikArita.avayavita.adik.sattA.dezatA+Adaya: |

क्रमा न सम्भवति ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥

kramA* na sambhavati Ize dRzyamAna.udayA* api ||4|40|18||

.

vikArita.avayavita./adik.sattA.dezatA+Adaya: |

kramA* na sambhavati Ize \

dRzyamAna.udayA* api

.

*Mitra. No change or partition, and no relation of space or time, bear any
reference to the Supreme, who is unchangeable, infinite and eternal; nor is
there any appearance or disappearance of Him at any time or place, who is
ever invisible every where.

*sv.18 In this world, O Rama, among the many species of living beings only
the human beings are fit to be instructed into the nature of truth. Even
among these human beings many are obsessed by sorrow and delusion, hate and
fear. All this I shall presently deal with in great detail.

तम् विना कल्पना एव अन्या न अस्ति न अपि भविष्यति ।

tam vinA kalpanA eva anyA na asti na api bhaviSyati |

कुतस्त्यौ क्रम.शब्द.अर्थाव् उक्तायो व्यवहार.जाः ॥४।४०।१९॥

kutastyau krama.zabda.arthau uktAya: vyavahAra.jA: ||4|40|19||

.

tam.*him/it*

**vinA.*without*

*escept for That *

kalpanA* eva.*only/indeed* anya.*another/other*.a na.*not*
asti.*is/exists* *there
is not any other expression *

na.*not* api.*tho/however* bhaviSy.*going.to.become*.ati *nor too will
there be *

kutastya*.coming.from.where?*.u krama.*order/process*.zabdArtha.
*word.meaning*.u* with the sense of "unknown origin" *

ukti.a: vyavahAra.jA: *in the* *words of common speech *

*. *

tam vinA *escept for That *kalpanA eva anyA na asti *there is not any other
expression *na api bhaviSyati *nor too will there be *kutastyau
krama.zabdArthau* with the sense of "unknown origin" *

uktAya: vyavahAra.jA: *in the* *words of common speech *

*. *

**kutastya*.coming.from.where?*

*Mitra.19. There never was nor can there ever be any way, of representing
the incomprehensible, except by symbolical expressions; it was therefore in
accordance to common speech, that I have made use of those words.

*sv.19 But all this talk about who created this world and how it was
created is intended only for the purpose of composing scriptures and
expounding them: it is not based on truth.

या या इह कलना यो ऽर्थो यः शब्दः यो गिराम् गणः ।

yA yA iha kalanA ya: artha: ya: zabda: ya: girAm gaNa: |

तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव इष्यते ॥४।४०।२०॥

tat.jatvAt tat.mayatvAt ca tat tat.padam iva iSyate ||4|40|20||

.

yA yA iha kalanA

*whatever here is the notion *

ya: artha:

*what meaning *

ya: zabda:

*what designation *

ya: girAm gaNa:

*what manner of style *

tajjatvAt

*from that,born.ity *

tan.mayatvAt ca

*and from that.made.ity *

tat

*that *

tat.padam iva

*like that.condition *

iSyate

*is a/effected*

*. *

*Mitra.20. Whatever words or sentences are used here as symbolical of some
sense, whether they express as "produced from it tajja" or as a change of
the same..tanmaya", the same should be used, in that sense all along.

*sv.20.24 Modifications arising in the infinite consciousness or
organisation of the cosmic being, do not really take place in the Lord,
though they appear to do so. There is naught but the infinite
consciousness, even in imagination!

**tajja.*that.born*

**tanmaya.*that.made/mode*

तज्जः स एव भवति वह्नेर् वह्निर् इव उत्थितः ।

taj.ja: sa* eva bhavati vahne: vahni: iva utthita: |

जन्यो ऽयम् जनकश् च अयम् इत्य् उक्ता भेद.कल्पना ॥४।४०।२१॥

janya: ayam janaka: ca ayam iti uktA bheda.kalpanA ||4|40|21||

.

tajja.*that.born*: sas.*he/it* eva.*only/indeed*

*It is born only of That, *

bhavat.*becoming*.i vahni.*fire*.e*: *vahni.*fire**: *iva.*like/as.if*
utthita.*risen/erect/upright/sprung.from\occurred\manifest/eager/ready*:

*as fire proceeds from fire. *

janya*: **ayam.*this* janaka*: ca.*and/too* ayam.*this* iti.*so* ukta.*said*.a
bheda.*distinct/divided*.**kalpanA.*Imagining*

.

*Mitra.21. It is tajja, as when we say "fire proceeds from fire" (meaning,
the "mundane brahma comes out of the spiritual brahma." Here fire is
symbolical of brahma and the world). It is tanmaya in the expression
"brahma is the producer and produced", (which means the identity..and
transformation of the creator to the creation).

*sv.20.24 Modifications arising in the infinite consciousness or
organisation of the cosmic being, do not really take place in the Lord,
though they appear to do so. There is naught but the infinite
consciousness, even in imagination!

अयम् अस्मात् सम्.उत्पन्न* इति इयम् या जगत्.स्थिति: ।

ayam asmAt samutpanna* iti iyam yA jagat.sthiti: |

आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥

Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||

.

ayam asmAt samutpanna* /

iti iyam yA jagat.sthiti: |

Adhikyam tat.kriyAzaktau \

janyam janakam eva vA

.

ayam asmA*t *samutpanna

*"This is born from this" *

iti iyam yA jagat.sthiti:

*so this which is the world.state *

janya: ayam j. *is to be born as this *

janaka*: *ca ayam *and generating this *

it*i *uktA bheda.kalpanA *so a state of imagined verbal distinction *

*. *

*Mitra.22. The first form is applied to the world as proceeding from
brahma: but the other form of the producer and produced, means also the
creative power which made the world.

*sv.20.24 Modifications arising in the infinite consciousness or
organisation of the cosmic being, do not really take place in the Lord,
though they appear to do so. There is naught but the infinite
consciousness, even in imagination!

*VA. (as lamp lighted from another lamp) this world arises from hat
(brahman). Kriya zakti makes world abundance and brahman seem as creation
and creator
*AS.The statements like "this is born from this one" which are prevalent in

the world (iti iyam yA jagatsthiti: ) that is additional property of power

of action, whether in being born or giving birth.

#*samutpanna* sprung up together, arisen, produced, begotten by (tasmAt) or

on (tasmin), occurred, happened, taking place +

इदमन्यदिदम् चान्यदिति शब्दार्थविक्लवः ।

idam anyat idam ca anyat iti zabdArtha.viklava: |

उक्तावेव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥

uktau eva na deve asti pramitau bhinnatA yata: ||4|40|23||

.

idam.*this* anyat.*another* *this other *idam.*this* ca.*and/too*

**anyat.*another*

*and this other *iti.*so* zabdArtha.*word.meaning*.

viklava*

ukti.*saying/speech/word\term*.au eva.*only/indeed* *when heard indeed *na.*not
whin* deva.*God/divinity*.e asti.*is/exists*

pramiti*.au

bhinna.*broken/interrupted/divided*.tA.*ness/state*

**yata:.*whence*

.

**anyat.*another*

**yata:.*whence*

pramiti*.au

viklava*

.

*moT. zabda.artha.viklava: nAma.rUpa=vyavahAra.zrama: uktau vAG.mAtre asti

na deve paramAtmany asti | "vAc.Arambhanam vikAro nAmadheyam" iti srute: |
yata: pramitau paricchede sati bhinnatA syAdity artha:

*Mitra.23. The expression "idam..anyat idem alius or this is one thing and

that another, is false, the difference is verbal and not real; because
there is no proof of it in the nature of God, which is one and all.

*sv.20.24 Modifications arising in the infinite consciousness or
organisation of the cosmic being, do not really take place in the Lord,
though they appear to do so. There is naught but the infinite
consciousness, even in imagination!

#viklava a. overcome with fear or agitation, confused, perplexed,
bewildered, alarmed, distressed mbh. &c.; timid, shy megh. Siz.; (ifc.)
disgusted with, averse from zak.; faltering (as speech) r.; unsteady (as
gait) zak.; impaired (as senses) kAzIKh.; exhausted kathAs.; n. agitation,
bewilderment r. bhp.; .tA f. .tva n. agitation, confusion, alarm, fear,
timidity, irresolution mbh. &c.; vAnana a. one whose face is troubled or
sorrowful r.

तjजया एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।

tat.jayA eva mana:zaktyA svata: saMjJA pravartate |

दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥

dRDha.bhAvanayA tasmAt iSTa: artha: prati.padyate ||4|40|24||

.

taj.jayA eva *only by being born of That*

mana*:*zaktyA *by the power of manas.Mind*

**svatas*.of.itself* saMjJA* pravart*.ate

dRDha.*firm/solid*.bhAvanA.*imagining/feeling*.yA

tasmAt.*therefore/from.that*

iSTa.*wished*: artha.*thing\purpose*: pratipady*.ate

*the intended meaning is derived*

*. *

*Mitra.24. The mind, by reason of its birth (tajja) from brahma, is
possessed both of the power and intelligence of his Intellect, and is
enabled to accomplish its intended purpose, by means of its intense
application.

taj.jayA eva *That.born indeed *

manas.shaktyA *by Mind.power *

svata: *of itself *

saMjJA pravartate

dRDha.bhAvanayA tasmA*t *iSTa: artha: pratipadyate

*sv.20.24 Modifications arising in the infinite consciousness or
organisation of the cosmic being, do not really take place in the Lord,
though they appear to do so. There is naught but the infinite
consciousness, even in imagination!

*VA. the mind, born of Consciousness (That), being consciousness by its
power makes material (whatever) it wishes for.
*AS. By the active power of mind, the various terms (like creator, creation
etc.) arise and and by their establishment desired meanings are understood.
In other words, the mind makes up the terms as well as their meaning
by practice and repetition.

Øtt. #jJA .> #*samjJA.Awareness *(cp. #saMvit.Awareness) a Technical *Term*,
subject of a Glossary entry or *sUtra agreement, *commitment*, harmony • *clear
knowledge* or understanding or notion or conception • a *sign*, gesture
(with the hand, eyes &c) • • samjJAM >kR or .dA, "to give a *signal*" • a
*track*, footstep • an appellation (end.comp. "*called*, named") • (in
*gram*.) the *name itself* of any Term (**samjJAyAm* therefore denotes

"[used] in some peculiar sense rather than in its strictly etymological
meaning" e.g. as a name. when I speak of chit.Consciousness, <cit> is the
Term, and Consciousness the samjnA) •• (Buddhist) perception (one of the 5

#skandha.s q.v) •• *samjnA the Aware* daughter of *tvaSTR or
*vizvakarman.Worldmaker (the *wife of the Sun* and mother of *manu, *yama
and *yami) y3001..012

अग्नेः शिखाया एकस्या द्वितीया जनका इति या ।

agne: zikhAyA* ekasyA* dvitIyA janakA iti yA |

उक्ति.वैचित्र्यम् एव एतन् न उक्त्य्.आर्थे ऽत्र अस्ति सत्यता ॥४।४०।२५॥

ukti.vaicitryam eva etat na ukti.Arthe atra asti satyatA ||4|40|25||

.

agni.*fire/Fire*.e: zikhA*.yA **eka.*one/unity*.syA: dvitIya.*second*.a
janaka*.a iti.*so* yA.*which* | ukti.*saying/speech/word\term*.vaicitrya*.m
eva.*only/indeed* etat.*this* na.*not* ukti.*saying/speech/word\term*.artha.
*thing\purpose*.i atra.*here/now* asti.*is/exists* **satya.*real/So*.tA.
*ness/state*

.

**eka.*one/unity*

**satya.*real/So*

janaka*

vaicitrya*

zikhA*

.

*sv.25 To think of that being the creator and the universe as the created,
is absurd: when one lamp is kindled from another, there is no
creator.creature relationship between them fire is one.

*Mitra.25. To say that one flame of fire, is the producer of another, is
mere logomachy, and there is no truth in this assertion. (Because it is no
other thing produced by another, but the very thing).

न जन्य.जनकाद्यास् ताः सम्भवन्त्य् उक्तयः परे ।

na janya.janaka+AdyA: tA: sambhavanti uktaya: pare |

एकम् एव ह्य् अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥

ekam eva hi anantatvAt kim katham janayiSyati ||4|40|26||

.

na janya.janaka+AdyA:

*Not through the course of births *

tA: sambhavanti

*do they become, *

uktaya: pare

*in other words, as said before *

ekam eva hi anantvAt

*what is only one through its boundlessness *

kim katham janayiSyati

*as what and how will/would it give birth? *

.

*Mitra.26. That one is the producer of another is also a paralogy {Or
paralogism, "a fallacy—as distinct from a sophism—one of which the reasoner
is himself unaware. jd} ; because the one brahma being infinite, could
produce no other thing, beside reproducing himself. (For where and whence
could he get another thing to create a thing anew beside in himself?).

*Samvid.1500/26. Those expressions such as the cause or the created thing
do not sride in (or are not possible in the case of) the Supreme Spirit.
How and what will the only One Spirit give birth to, on account of its
infinite nature?

**sv.26.28 Creation is just a word, it has no corresponding substantial
reality.*

उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।

ukte: eva svabhAva: ayam ukte: ukti: anantaram |

प्रतियोगि.व्यवच्छेद.संख्याद्य्.अर्थे न युज्यते ॥४।४०।२७॥

pratiyogi.vyavaccheda.saMkhya+Adi.arthe na yujyate ||4|40|27||

.

*of *ukti.*saying/speech/word\term*.e: eva.*only/indeed* svabhAva.
*own.becoming/nature*: ayam.*this of* ukti.*saying/speech/word\term*.e:
ukti.*saying/speech/word\term*: **anantaram.*constantly* |

pratiyogi*.vyavaccheda*.saMkhya*.Adi.*beginning/&c*.artha.*thing\purpose*.i
na.*not* **yujy.*fitting/suiting*.ate

.

**anantaram.*constantly*

pratiyogi*

vyavaccheda*

saMkhya*

**yujy.*fitting/suiting*

.

*Mitra.27. It is the nature of disputation to contradict one another by
replies and rejoinders; but it is not right to foil the adversary by false
sophistry.

*sv.26.28 Creation is just a word, it has no corresponding substantial
reality.

*VA. This (world?) is only endless flow of words born of words, it is not
proper to use it for quarrel to cut/interrupt oponent.
*AS. This is the nature of speech and speech follows other speech. The
contradictory separation and multiplicity (among the things in the world )
is not really appropriate.
In other words, one should believe in the diverse appearance of the world
as reality.

ऊर्मि.जालम् इव अम्भोधौ परे यः परिदृश्यते ।

Urmi.jAlam iva ambhodhau pare ya: pari.dRzyate |

शब्दो ऽर्थ.कलनाकारस् तद् ब्रह्मैव विदुर् बुधाः ॥४।४०।२८॥

zabda: artha.kalanA.AkAra: tat brahmaiva vidus budhA: ||4|40|28||

.

Urmi.jAlam iva

*like a net of waves*

ambhodhau

*in the ocean *

pare

in the supreme

ya: paridRzyate

*which is observed *

zabda:

*the word is *

artha.kalana.AkAra:

meaning.fragment.embodiment

tad brahma eva

that alone is the brahman Immensity fuzzy A, brahma/brahmA, but only brahma
in context.

**vidus.*know.to.be <http://know.to.be>* budha.*wise*.A: the wise declare.

*Mitra.28. The learned know brahma as the ocean rolling in its endless
waves, and as significant words and their significations, which go together
as brahma and his creation.

*sv.26.28 Creation is just a word, it has no corresponding substantial
reality.

ब्रह्म चिद् ब्रह्म च मनो ब्रह्म विज्ञान.वस्तु च ।

brahma cit brahma ca mana: brahma vijJAna.vastu ca |

ब्रह्मार्थो ब्रह्म शब्दश्च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||

.

brahma.*Immensity* cit.*Conscious* brahma.*Immensity* ca.*and/too* manas.
*Mind* brahma.*Immensity* vijJAna*.vastu.*real/substance* ca.*and/too* |

brahma.*Immensity*.artha.*thing\purpose*: brahma.*Immensity* zabda.*word*:
ca.*and/too* brahma.*Immensity* cit.*Conscious*.brahma.*Immensity* **dhAtu.
*root*.a:

.

vijJAna*

**dhAtu.*root*

.

brahma cit *the brahman is chit.Consciousness *

brahma ca manas *and the brahman is manas.Mind *

brahma vijJAna.vastu ca *and the brahman is the substance of
vijnAna.Understanding *

brahma.artha: brahma zabda: ca *and the brahman.meaning word "brahman" *

brahma cit.brahma dhAtava: *is brahman with the roots "cit" and "brahma"*

*.*

sv: " Sound or word is brahman and brahman alone is the component of all
substances."

*sv.29 Consciousness is brahman, the mind is brahman, the intellect is
brahman, brahman alone is the substance. Sound or word is brahman and
brahman alone is the component of all substances.

*Mitra.29. brahma is the Intellect–chit, brahma is the mind–manas, brahma
is intelligence–Vijnána, and brahma is substance–Vasthu; He is Sound–sábda,
He is understanding–chit, and He is in the principles of things–Dhatus.

ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।

brahma sarvam idam vizvam vizva.atItam ca tat.padam |

वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥

vastuta: tu jagat na asti sarvam brahma eva kevalam ||4|40|30||

.

brahma sarvam idam vizvam

*this whole universe is the brahman Immensity *

vizva.atItam ca

*and what is beyond the universe*

tat.padam

*is a state of That *

vastutas tu

*but from substantial reality*

jagan na asti

*the world is not *

sarvam brahma

*all is the brahman*

eva kevalam

*only, totally*

*.*

*Samvid.1465.y3.4.67;y4.40.30. Any wordf.meaning of the word "world" surely
does not exist at all. In reality, the world does not exist. Everything is
only brahman.

*Mitra.30. The whole universe is brahma, and yet He is beyond all this. In
reality the world is a nullity, for all is brahma alone.

*sv.30 30.37 All indeed is brahman; there is no world in reality.

इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य् अम्बर.आत्मनि ।

iyam anya: ayam anya: ayam bhAga* iti ambara.Atmani |

मिथ्याज्ञान.विकल्प.उक्तिर् वाचि सत्य.अर्थता अत्र का ॥४।४०।३१॥

mithyAjJAna.vikalpa.ukti: vAci satya.arthatA atra kA ||4|40|31||

.

iyam.*this* anya.*another/other*: ayam.*this* anya.*another/other*: ayam.
*this* bhAga*.portion/share\place\side** iti.*so* ambara.*sky*.Atma.
*self/soul*.ni |

mithyAjJAna.*false.Knowledge*.vikalpa.*idea*.ukti.*saying/speech/word\term*:
vAc.*voice/speech*.i satya.*real/So*.arthatA.*thingness/substantiality*
atra.*here/now* kA.*who/which*

.

*Mitra.31. This is one thing and that is another, and this is a part of the
great soul, are all contradictory assertions of ignorance (false
knowledge), as no words can express the true nature of the unknown.

*sv.31 30.37 All indeed is brahman; there is no world in reality.

वह्नेः शिखा इव जाता इयम् शिखा इति मनसो ऽभिधा ।

vahne: zikhA iva jAtA iyam zikhA iti manasa: abhidhA |

चापल.उत्थ.विकल्प.श्रीर् वस्तुतः स्यान् न सिद्ध्यति ॥४।४०।३२॥

cApala.uttha.vikalpa.zrI: vastuta: syAt na siddhyati ||4|40|32||

.

vahni.*fire*.e: zikhA** iva.*like/as.if* jAta**.a iyam.*this* zikhA* iti.
*so* manas.*Mind*.a: **abhidhA.*surrounding\name/appellation* cApala*.uttha.
*arising/happening*.vikalpa.*idea*.zrI.*plenty/many*:

vastu.*real/substance*.tas.*from/thru* syAt.*should.be* na.*not*
siddhy*.ati

.

*Mitra.32. The spirit rises as the flame of fire, and this flame is
significant of the mind. Its tremor signifies the fluctuation of the mind,
which in reality is not the case, there being no rise or fall of the Divine
Mind.

*sv.32 30.37 All indeed is brahman; there is no world in reality.

असत्या एव विकल्प.उक्तिः सत्यभावो विकल्पते ।

asatyA eva vikalpa.ukti: satyabhAva: vikalpate |

तपो ऽपहत.दृष्टित्वाद् द्वि.चन्द्र.ज्ञान.दोषवत् ॥४।४०।३३॥

tapa: apahata.dRSTitvAt dvi.candra.jJAna.doSavat ||4|40|33||

.

**asatya.*unreal*.a eva.*only/indeed* vikalpa.*idea*.ukti.
*saying/speech/word\term*: satya.*real/So*.bhAva.
*Becoming.state/feeling.sense*

: **vikalpat.*ideating*.e tapas.*asceticism/yogic.heat*.apahata*.dRSTi.
*POV/viewpoint\vision*.tva.*condition**/ity*.at dvi.*two*.candra.*moon*
.jJAna.*Knowledge/Wisdom*.**doSa.*fault/sin*.vat.*like*

.

**asatya.*unreal*

**doSa.*fault/sin*

**vikalpat.*ideating*

apahata*

.

*Mitra.33. It is untruth that wavers and equivocates in double intendres.
It prevaricates the truth, as the defective eye views the double moon in
the sky.

*sv.33 30.37 All indeed is brahman; there is no world in reality.

सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् ।

sarvasmAt sarvagAt tasmAt anantAt brahmaNa: padAt |

न अन्यत् किंचित् सम्भवति तद् उत्थम् यत् तद् एव तत् ॥४।४०।३४॥

na anyat kim.cit sambhavati tat uttham yat tat eva tat ||4|40|34||

.

sarvasmAt from being everything,

sarva.gAt everywhere.going,

tasmAt anantAt from that unbounded/unending

brahmaNa: brahman the Immensity

**padAt.*from.th <http://from.th>**e.condition*

na anyat kim.cit

*not anything whatever *

sambhavati

*comes into being: *

tat yat uttham

*that which is arisen, *

tat eva tat

*that is just That. *

.

*Mitra.34. brahma being all (to.pan) of himself, and all pervading and
infinite of his own nature, there can be no other thing beside himself, and
anything that is produced of him, is likewise himself.

*Samvid.1501/34. From that infinite abode of brahman which is the All and
all.pervading, nothing different whatever arises. Therefore, what arises,
that is only That (brahman).

*sv.34 30.37 All indeed is brahman; there is no world in reality.

ब्रह्म.तत्त्वम् विना न इह किंचिद् एव उपपद्यते ।

brahma.tattvam vinA na iha kim.cit eva upapadyate |

सर्वम् च खल्व् इदम् ब्रह्म इत्य् एषा एव परम.अर्थता ॥४।४०।३५॥

sarvam ca khalu idam brahma iti eSA eva parama.arthatA ||4|40|35||

.

brahma.tattvam vinA *without the Thatness of the brahman *na iha kim.ci*t *eva
upapadyate *nothing whatsoever is possible *sarvam ca khal*u *idam brahma *for
"All this is indeed brahman"* sarvam hy etad brahma, mAndukya.up. iti eSA
eva paramArthatA *such alone is the highest sense. *

*. *

*without the Thatness of the brahman*

*nothing whatsoever is possible*

*for*

*"All this is indeed brahman"**

*so only this is the higher sense*

*.*

* <sarvam hy etad brahma ayam AtmA brahma> mANDukya.up.

*Mitra.35. Beside the truth of the existence of brahma, there is nothing
which can be proved as absolutely certain; and it is a scriptural truth
which says, "verily all this is brahma."

*sv.35 30.37 All indeed is brahman; there is no world in reality.

एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |

तत्रैव उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति.पञ्जरम् ॥४।४०।३६॥

tatra eva ut.AhariSyAma: siddhAnta.artha.ukti.paJjaram ||4|40|36||

.

evam.prAya*: *ca he prAjJa siddhAnta*: t*e bhaviSyati tatra eva
udAhariSyAma:

siddhAnta.artha.ukti.paJjaram

.

*Mitra.36. This also must be the conclusion, which you will arrive at by
your reasoning, and which I will propound with many instances and tenets in
the Book of Nirvana or Extinction.

*sv.36 30.37 All indeed is brahman; there is no world in reality.

*VA. over the course (prAyas???) also will be conclusion, which I’ll say

later, siddhAnta.artha.ukti.paJjaram ?

*AS. The word prAyas is an indeclinable meaning "essentially, mostly" etc.
Your determination (siddhAntaH) will be essentially this (eventually) and
there we will spell out totality of its
details (siddhAnta.artha.ukti.paJjara) with illustrations. This is the
promise for the nirvANa.praakaraNa!

इह अविद्या.आदिकाः केचिद् विद्यन्ते न इतर.क्रमाः ।

iha avidyA.AdikA: ke.cit vidyante na itara.kramA: |

ज्ञास्यस्य् अलम् अशेष.अर्थान् तत् तद्.अज्ञान.संक्षये ॥४।४०।३७॥

jJAsyasi alam azeSa.arthAn tat tat.ajJAna.saMkSaye ||4|40|37||

.

iha avidyA.AdikA: kecit vidyante netara.kramA: jJAsyasi alam azeSa.arthAn

tat tad.ajJAna.saMkSaye

.

*Mitra.37. There are many things here in connection with this single
question of which you are ignorant, and all which you will come to know
fully in future, for dispelling your doubts on the subject.

*sv.37 30.37 All indeed is brahman; there is no world in reality.

*VA. here are some things you are ignorant, which you’ll know in due order
(na itara kramAH?) completely, once ignorance is destroyed.
*AS. Here, only some misunderstandings exist (avidyAdikA: vidyante)
and nothing else (i.e. no alternative truthful theories na itrara.kramAH);
as various misunderstandings are destroyed, you will completely understand
(alam jJAsyasi) corresponding truths until no doubts are left (azeSArthAn).

अ.वस्तु.संक्षये वस्तु यथावस्तु प्रसीदति ।

a.vastu.saMkSaye vastu yathAvastu prasIdati |

यथा च दृश्यते दृश्यम् जगन् न ईश.तमःक्षये ॥४।४०।३८॥

yathA ca dRzyate dRzyam jagat na Iza.tama:kSaye ||4|40|38||

.

a.vastu.saMkSaye *When the insubstantial is removed *

vastu yathAvastu prasIdati *the substantial substantially succeeds it *

Iza.tama:kSaya

.

*Mitra.38. The unreality having disappeared, the reality appears to view,
as the darkness of night being dispelled, the visible world comes to sight.

*sv.38 38.39 Just as when the dirt is removed the real substance is made
manifest, just as when the darkness of the night is dispelled the objects
that were shrouded by the darkness are clearly seen, even so when ignorance
is dispelled truth is realised.

यद् इदम् अखिलम् आततम् कुदृष्ट्या

yat idam akhilam Atatam ku.dRSTyA

तद् उपशमे तव राम निर्मलामे ।

tat upazame tava rAma nirmalAme |

अवितथ.पद.निर्मले भविष्यति

avitatha.pada.nirmale bhaviSyati

अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥

avitatham eva na saMzaya: atra ka:cit ||4|40|39||

.

yad idam akhilam Atatam *what is this whole extension *

ku.dRSTyA

tad upazame tava

o *rAma*

nirmAlAme

avitatha.pada.nirmale bhaviSyati

avitatham eva na saMzayo atra kaz.cit

*. *

#*Ama disease*

*. *

*Mitra.39. The spacious world which appears to your false sight of it, will
vanish, O Ráma! on your attaining to the state of calm quietism. The
fallacious appearances must disappear from your vision, as soon as the
light of truth comes to dawn upon your soul.

*sv.38 38.39 Just as when the dirt is removed the real substance is made
manifest, just as when the darkness of the night is dispelled the objects
that were shrouded by the darkness are clearly seen, even so when ignorance
is dispelled truth is realised.

.

*o**ॐm*

.

+++

DN4040

FM.4.40 1.DC24 WORDS ABOUT WORDS

सर्ग ४.४०

sarga 4.40

राम उवाच ।

rAma uvAca |

उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।

utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |

कियती कीदृशी च इति विस्तरेण वद प्रभो ॥४।४०।१॥

kiyatI kIdRzI ca iti vistara.iNa vada prabho ||4|40|1||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।

utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |

यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥

yathA nAzam prayAnti etA* yathA muktA* bhavanti hi ||4|40|2||

यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।

yathA ca parivardhante tiSThanti antarhitA* yathA |

संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।३॥

saMkSepa.iNa mahAbAho zRNu vakSyAmi te anagha ||4|40|3||

ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।

brAhmI cit.zakti.malA kalpayantI yadRcchayA |

सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।४॥

sarva.zakti: svayam cetyam bhavati AkalanA.Atmakam ||4|40|4||

कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।

kalanAt ghanatAm etya yat kim.cit api sA svayam |

संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।५॥

saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|5||

मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।

mana:saMkalpa.mAtra.iNa gandharva.puravat kSaNAt |

तनोति इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।६॥

tanoti idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|6||

चित्.स्वरूपम् परिकचच्छून्यम् एव अवतिष्ठते ।

cit.svarUpam parikacat zUnyam eva avatiSThate |

यत्.तद् दृश्यम् स्थितम् तत् स्याद् *दृ*श्यम् आकाशम् एव तत् ॥४।४०।७॥

yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|7||

कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।

kRtvA padmaja.saMkalpam rUpam pazyati padmajam |

ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।८॥

tata: jagat kalpayati sa.prajApati.pUrvakam ||4|40|8||

चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।

caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |

सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।९॥

sRSTi: evam iyam rAma citta.nirmitim AgatA ||4|40|9||

चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।

citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |

संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥

saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||

इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।

iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |

काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥

kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||

भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।

bhuvi sambadhyamAnAnAm yAnti enAm upadezyatAm |

सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥

sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||

बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।

bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |

तासाम् सम्यक्.प्रवक्ष्यामि तावद् *रा*जस.सात्विकी ॥४।४०।१३॥

tAsAm samyak.pravakSyAmi tAvat rAjasa.sAttvikI ||4|40|13||

यत् तद् अप्य् अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api amRta.m brahma sarva.vyApi nirAmayam |

चिद्.आभासम् अनन्त.आख्यम् अन्.आदि विगत.भ्रमम् ॥४।४०।१४॥

cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|40|14||

निस्पन्द.वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।

nispanda.vapuSa: tasya spanda: sattA.eka.dezata: |

घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥

ghanatAm eti saumye abdhau calatA calatAm iva ||4|40|15||

विवेकम् आच्छादयति जगन्ति जनयत्य् अलम् ।

vivekam AcchAdayati jaganti janayati alam |

न च विज्ञायते का एषा पश्य आश्चर्यम् इदम् जगत् ॥४।४०।१६॥

na ca vijJAyate kA eSA pazya Azcaryam idam jagat ||4|40|16||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

तेन जातम् ततो जातम् इति इयम् रचना गिराम् ।

tena jAtam tata: jAtam iti iyam racanA girAm |

शास्त्र.संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥

zAstra.saMvyavahAra.artham na rAma paramArthata: ||4|40|17||

विकारित.अवयवित.आदिक्.सत्ता.देशतादयः ।

vikArita.avayavita.Adik.sattA.dezatA+Adaya: |

क्रमा न सम्भवति ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥

kramA* na sambhavati Ize dRzyamAna.udayA* api ||4|40|18||

तम् विना कल्पना एव अन्या न अस्ति न अपि भविष्यति ।

tam vinA kalpanA eva anyA na asti na api bhaviSyati |

कुतस्त्यौ क्रम.शब्द.अर्थाव् उक्तायो व्यवहार.जाः ॥४।४०।१९॥

kutastyau krama.zabda.arthau uktAya: vyavahAra.jA: ||4|40|19||

या या इह कलना यो ऽर्थो यः शब्दः यो गिराम् गणः ।

yA yA iha kalanA ya: artha: ya: zabda: ya: girAm gaNa: |

तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव इष्यते ॥४।४०।२०॥

tat.jatvAt tat.mayatvAt ca tat tat.padam iva iSyate ||4|40|20||

तज्जः स एव भवति वह्नेर् वह्निर् इव उत्थितः ।

taj.ja: sa* eva bhavati vahne: vahni: iva utthita: |

जन्यो ऽयम् जनकश् च अयम् इत्य् उक्ता भेद.कल्पना ॥४।४०।२१॥

janya: ayam janaka: ca ayam iti uktA bheda.kalpanA ||4|40|21||

अयम् अस्मात् सम्.उत्पन्न* इति इयम् या जगत्.स्थिति: ।

ayam asmAt samutpanna. * iti iyam yA jagat.sthiti: |

आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥

Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||

इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।

idam anyat idam ca anyat iti zabdArtha.viklava: |

उक्ताव् एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥

uktau eva na deve asti pramitau bhinnatA yata: ||4|40|23||

तjजया एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।

tat.jayA eva mana:zaktyA svata: saMjJA pravartate |

दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥

dRDha.bhAvanayA tasmAt iSTa: artha: prati.padyate ||4|40|24||

अग्नेः शिखाया एकस्या द्वितीया जनका इति या ।

agne: zikhAyA* ekasyA* dvitIyA janakA iti yA |

उक्ति.वैचित्र्यम् एव एतन् न उक्त्य्.आर्थे ऽत्र अस्ति सत्यता ॥४।४०।२५॥

ukti.vaicitryam eva etat na ukti.Arthe atra asti satyatA ||4|40|25||

न जन्य.जनकाद्यास् ताः सम्भवन्त्य् उक्तयः परे ।

na janya.janaka+AdyA: tA: sambhavanti uktaya: pare |

एकम् एव ह्य् अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥

ekam eva hi anantatvAt kim katham janayiSyati ||4|40|26||

उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।

ukte: eva svabhAva: ayam ukte: ukti: anantaram |

प्रतियोगि.व्यवच्छेद.संख्याद्य्.अर्थे न युज्यते ॥४।४०।२७॥

pratiyogi.vyavaccheda.saMkhya+Adi.arthe na yujyate ||4|40|27||

ऊर्मि.जालम् इव अम्भोधौ परे यः परिदृश्यते ।

Urmi.jAlam iva ambhodhau pare ya: pari.dRzyate |

शब्दो ऽर्थ.कलनाकारस् तद् ब्रह्मैव विदुर् बुधाः ॥४।४०।२८॥

zabda: artha.kalanA.AkAra: tat brahmaiva vidus budhA: ||4|40|28||

ब्रह्म चिद् ब्रह्म च मनो ब्रह्म विज्ञान.वस्तु च ।

brahma cit brahma ca mana: brahma vijJAna.vastu ca |

ब्रह्मा*rtho **ब्र*ह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||

ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।

brahma sarvam idam vizvam vizva.atItam ca tat.padam |

वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥

vastuta: tu jagat na asti sarvam brahma eva kevalam ||4|40|30||

इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य् अम्बर.आत्मनि ।

vahne: zikhA iva jAtA iyam zikhA iti manasa: abhidhA |

चापल.उत्थ.विकल्प.श्रीर् वस्तुतः स्यान् न सिद्ध्यति ॥४।४०।३२॥

cApala.uttha.vikalpa.zrI: vastuta: syAt na siddhyati ||4|40|32||

असत्या एव विकल्प.उक्तिः सत्यभावो विकल्पते ।

asatyA eva vikalpa.ukti: satyabhAva: vikalpate |

तपो ऽपहत.दृष्टित्वाद् द्वि.चन्द्र.ज्ञान.दोषवत् ॥४।४०।३३॥

tapa: apahata.dRSTitvAt dvi.candra.jJAna.doSavat ||4|40|33||

सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् ।

sarvasmAt sarvagAt tasmAt anantAt brahmaNa: padAt |

न अन्यत् किंचित् सम्भवति तद् उत्थम् यत् तद् एव तत् ॥४।४०।३४॥

na anyat kim.cit sambhavati tat uttham yat tat eva tat ||4|40|34||

ब्रह्म.तत्त्वम् विना न इह किंचिद् एव उपपद्यते ।

brahma.tattvam vinA na iha kim.cit eva upapadyate |

सर्वम् च खल्व् इदम् ब्रह्म इत्य् एषा एव परम.अर्थता ॥४।४०।३५॥

sarvam ca khalu idam brahma iti eSA eva parama.arthatA ||4|40|35||

एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।

evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |

तत्रैव उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति.पञ्जरम् ॥४।४०।३६॥

tatra eva ut.AhariSyAma: siddhAnta.artha.ukti.paJjaram ||4|40|36||

इह अविद्या.आदिकाः केचिद् विद्यन्ते न इतर.क्रमाः ।

iha avidyA.AdikA: ke.cit vidyante na itara.kramA: |

ज्ञास्यस्य् अलम् अशेष.अर्थान् तत् तद्.अज्ञान.संक्षये ॥४।४०।३७॥

jJAsyasi alam azeSa.arthAn tat tat.ajJAna.saMkSaye ||4|40|37||

अ.वस्तु.संक्षये वस्तु यथावस्तु प्रसीदति ।

a.vastu.saMkSaye vastu yathAvastu prasIdati |

यथा च दृश्यते दृश्यम् जगन् न ईश.तमःक्षये ॥४।४०।३८॥

yathA ca dRzyate dRzyam jagat na Iza.tama:kSaye ||4|40|38||

यद् इदम् अखिलम् आततम् कुदृष्ट्या

yat idam akhilam Atatam ku.dRSTyA

तद् उपशमे तव राम निर्मलामे ।

tat upazame tava rAma nirmalAme |

अवितथ.पद.निर्मले भविष्यति

avitatha.pada.nirmale bhaviSyati

अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥

avitatham eva na saMzaya: atra ka:cit ||4|40|39||

||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Fri, Apr 30, 2021 at 5:23 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4040 1.DC24 WORDS ABOUT WORDS .z39
>
>
> https://www.dropbox.com/s/8bs4svyw8h8ymsi/fm4040%201.dc24%20WORDS%20ABOUT%20WORDS%20.z39.docx?dl=0
>
> FM.4.30-FM.4.62 comp.
>
> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
> FM.4.40
>
>
>
> *WORDS ABOUT WORDS*
>
>
>
> *RÂMA asked—*

>
>
>
> उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।
>
> utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |
>
> कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥
>
> kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|1||
>
> .
>

> *How is there this Outfall of Living.jIvas from*
>
> *the state of brahmic.Immensity*
>
> *.*
>
> *how many are there, what are they like?*
>
> *tell me all about this, Sir!*

>
> .
>
> utpatti: katham eteSAm jIvAnAm brahmaNa: padAt | kiyatI kIdRzI ca_iti
> vistareNa vada prabho
>
> .
>
> *Mitra.p.1. Râma said, "Tell me, sage, about the production of animal
> beings from brahman, and let me know their different names and natures in
> full length."
>
>
>

> *VASISHTHA replied—*

>
>
>
> उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।
>
> utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |
>
> यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥
>
> yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||
>
> .
>

> *how *
>
> *they fall.out as the wonderful being.species, in the brahman.Immensity*
>
> *how *
>
> *these proceed to destruction*
>
> *&*
>
> *how *
>
> *they become free*
>
> *... *
>
> utpadyante *the classes of beings fall out* yathA citrA* *as the wonders
> of the Brahman Immensity *brahmaNa: bhUta.jAtaya: |
>
> yathA nAzam prayAnti_etA* *for* *as they proceed unto death, *yathA
> muktA* bhavanti hi *as they become free, ... *

>
> .
>
> *Mitra.p.2 Vasishtha replied:—p.I will tell you in brief the manner in
> which different species of beings are produced from brahman, and how they
> are destroyed afterwards, and also how they obtain their liberation in the
> end, 3 also the manner of their growth and sustenance and fitness in the
> world.
>
> *Mitra.2. Vasishtha replied..The manner in which the different species of
> beings are produced from brahma, and how they are destroyed afterwards, as

> also how they obtain their liberation at last*:*.

>
>
>
> यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।
>
> yathA ca pari.vardhante tiSThanti_antarhitA* yathA |
>
> संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥
>
> saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|3||
>
> ...
>

> *& *
>
> *how*
>
> *they grow.forth / remaining **hidden *
>
> *how *
>
> *(briefly, **Master.Archer,) listen and I'll tell you, *
>
> *dear boy*
>
> *. *
>
> yathA ca parivardhante *and how they grow,* tiSThanti antarhitA* yathA |

> saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha
>
> .
>
> * I translate #mahAbAho (GreatArm) as "Master.Archer", a military title
> for great bowmen, of whom rAma was even then an ideal, with arms that
> reached below his knees. *anagha "dear boy" is literally "O sinless one!"
> but I hear rather the condescending teacher Vasishtha in the clothing of a

> Pangloss; when calling *Râma* to attention ("zRnu!") he tends to use

> Master.Archer as an address of (perhaps mocking) respect.
>

> ##vRdh < #*parivRdh* - grow up, increase, get stronger or mightier. C.

> cause to swell (the sea); rear up, foster; gladden, delight +
>

> ##*hita < **antarhita *= separated, covered, hidden, disappeared +

>
> saMkSepa
>
> #saMkSepena – briefly.
>
> *Mitra.3. Also the manner of their growth and sustentation, and fitness in
> the world, are all what you must hear me now tell
>
>
>
> ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।
>
> brAhmI cit.zakti.malA kalpayantI yadRcchayA |
>
> सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।०४॥
>
> sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|4||
>
> .
>

> *brAhmI *the brahmic.shakti.power* =
>
> ci*t.z*akti.malA kalpayantI yadRcchayA |

>
> sarva.zakti: svayam cetyam
>
> bhavati_AkalanA.Atmakam
>
> *Mitra.4. The power of the intellect of brahma exerts of its free will,
> and this omnipotence becomes whatever is thought of (#cetya) in the Divine
> Intellect.
>
> *sv.1.4 VASISTHA continued: O Rama, this entire creation of
> world.appearance is but an accidental manifestation of the intention of the
> omnipotent conscious.energy (cit.sakti) of the infinite consciousness or
> brahman.
>
>
>
> कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।
>
> kalanAt ghanatAm etya yat kim.cit api sA svayam |
>
> संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥
>
> saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|5||
>
> .
>

> kalanAt – *from *kalana *to density what has gone*

>
> ghanatAm etya yat
>
> kim.cid api sA svayam
>
> saMkalpayati paJcAt tat
>

> tattAm eti mana*:*padam

>
> *Mitra.5. The intellection becomes condensed to a certain subtile form,
> which having the powers of conception (sankalpa), becomes the principle
> entitled the Mind.
>

> #tt. *#*kal 1 – to count, CALculate —> #kalanam .n.. the act of shaking,

> moving to and fro; murmuring, sounding; a spot, stain, fault, defect. (cf.
> kalaGka) #kalana .adj.. effecting, causing; #kalanA –f.. the act of

> impelling, inciting,*_*sUryas.1,10; doing, making, effecting,*_*Comm._mbh.

> • behaving, behaviour KSS.; (according to Mall. also letting loose,
> shedding, <Amocanam avamocanam vA); calculation (astro) •*• Karmic impulse,

> kalanA.karmaNi rate manasi_api mahAtmana: | na kaz.ci*t *atra aham,
> y6053.007 • employing (a term), avidyA*_*iyam ayam jIva

> ity.Adi.kalanA.krama: | aprabuddha.bodhAya kalpito vAg.vidAm varai:
> y6049.017.
>
>
>
> मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।
>
> mana:saMkalpa.mAtreNa gandharva.puravat kSaNAt |
>
> तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥
>
> tanoti_idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|6||
>
> .
>

> manas.saMkalpa=mAtreNa *. by Mind.Conception=measure = *
>
> gandharva.pura=vat kSaNAt *. like gandharva.City at.once = *tanoti_idam *.
> this extends = *a.sadRzyam brAhmIm sthitim iva tyajat *. as.if forsaking

> the brahmic state. *
>
> *Mitra.6. The mind then by an effort of its conception (called the Will),
> expands itself to an unreal (ideal) scenery like that of the Fairyland, by
> falling off from the nature of brahmic Incogitency.
>

> *jd.6 . manas.saMkalpa=mAtreNa *. by Mind.Conception=measure = *gandharva.pura=vat
> kSaNAt *. like gandharva.City at.once = *tanoti_idam *. this extends = *a.sadRzyam
> brAhmIm sthitim iva tyajat *. as.if forsaking the brahmic state. *

>
>
>
> चित्.स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।
>
> cit.svarUpam parikacat zUnyam eva_avatiSThate |
>
> यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥
>
> yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|7||
>
> .
>

> cit.svarUpam – the *Conscious*.nature* = *
>
> parikacat –* emanating/projecting *

>
> zUnyam eva avatiSThate yattad dRzyam sthitam tat syAd dRzyam AkAzam eva tat
>
> .
>
> < ... parita: kacat sva.prakAzam api cit.svarUpam ... > Comm
>
> parikac – pari>kac परिकच् emanating, projecting . cit.svarUpam parikacat
> zUnyam eva avatiSThate | yattad dRzyam sthitam tat syAd dRzyam AkAzam eva
> tat ||
>
> *Mitra.7. The intellect when remaining in its original state, appears as a
> vacuum or vacancy; but upon manifesting itself in the form of the mind, it
> is seen as the visible sky by men.
>
> *VA. it has nature of Cit and stays as an emptiness only, but when it is
> seen, then it becomes visible space.
> *AS. *
> Here citsvarUpam means the form/appearance of cit, not something else
> which has the nature of cit.
> The form of cit spreading out stays like the empty space only.
> The one which has similar appearance is the visible sky.
> The point being made is that sky is also empty space but it has the
> visibility.
>
>
> कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।
>
> kRtvA padmaja.saMkalpam rUpam pazyati padmajam |
>
> ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥
>
> tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|8||
>
> .
>

> kRtvA padmaja.saMkalpam –* The concept of the LotusBorn being made *
>
> rUpam pazyati padmajam –* it beholds the LotusBorn form *
>
> tato jagat kalpayati – *and from that conceives the world – *
>
> sa.prajApati.pUrvakam – *full of Prajapati's creations. *

>
> pUrvaka
>
> kalpayati
>
> .
>
> *Mitra.8. Taking the conception of the lotus.born, it finds itself in its
> conceived form of the lotus (brahma^, and then it thinks of creation in the
> form of Prajápati or lord of creatures.
>
>
>
> चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।
>
> caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |
>
> सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥
>
> sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|9||
>
> .
>

> * caturdaza.vidhA.ananta.bhUta.jAta.*saMg*huMghumA* – .f..*
>
> sRSTi*:_*evam iyam rAma citta.nirmitim AgatA

>
> .
>
> sRSTi
>
> nirmiti . formation , creation , making Ra1jat.
>
> .
>
> *Mitra.9. He then formed from big thought (chitta) thi$ creation,
> containing the fourteen worlds with all the bustle of living beings in them.
>
>
>
> चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।
>
> citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |
>
> संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥
>
> saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||
>
> .
>

> citta.mAtra.mayI *– a measured mode of Affective mind *
>
> zUnyA* – empty *
>
> vyoma.mAtra.zarIrikA* – inner space as embodiment *
>
> saMkalpa.mAtra.nagarI* – conceptually fashioned city *
>
> bhrAnti.mAtrA.AtmikA satI – *a delusive selfling measured as Being... *

>
> *Mitra.10. The mind itself is a vacuity with a vacuous body; its
> conception is the field of its action, and its sphere is full with the
> false workings of the mind.
>
>
>
> इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।
>
> iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |
>
> काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥
>
> kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||
>
> .
>

> *here there are some who are greatly deluded*
>
> (*such is their level of being)*
>
> *and some have arisen to Wisdom*
>
> *while some are muddled in the middle*
>
> *.*
>
> iha kA:cit mahAmohA* here some are greatly deluded *
>
> bhUtAnAm jAtaya: sthitA: *such is their status as beings *
>
> kA:cit abhyudita.jJAnA: *some have arisen to Wisdom *
>
> kA:cit madhye skhalanti hi *while some are muddled in the middle. *i
>
> .
>
> ##i < #udi (ut.i) < *udita < **abhyudita.m *= Rising, sunrise • arisen,
> sprung from +
>
> ##*skhal* = stumble, totter, waver, stammer, falter, err, fail • C.*
> *skhalayati* = cause to falter (voice) • #pariskhal, #praskhal & #viskhal
> = S.
>
> *Mitra.11. Here there are many kinds of beings, *labouring uuder great
> ignorance as the beasts and brute creatures*. There are some with

> enlightened minds as the sages: and others staggering in the intermediate
> class, as the majority of mankind.
>
>
>
> भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।
>
> bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |
>
> सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥
>
> sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||
>
> .
>

> *upon this Earth *
>
> *of those connecting here, come to be eligible for instruction *
>
> *among all the species of beings *
>
> *are the varieties of the human.race*
>
> *.*
>
> bhuvi *on.earth of thz* sambadhyama*.s.*AnAnAm
>
> yAnti enAm *they.come to.this* upadezyatAm | sarvAsAm bhUta.jAtInAm *of
> all the classes of being *
>
> yA* etA* nara.jAtaya: *who are these classes of human*

>
> .
>
> sambadhyamAna
>
> upadezyatA
>
> .
>
> *Mitra.12. Among all living beings that are confined in this earth, it is
> only the human race living in this part (India), that are capable of
> receiving instruction and civilization,
>
> jd. vlm appears to think that only Indians are mankind, but this is not
> supported by the text.
>
>
>
> बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।
>
> bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |
>

> तासाम् सम्यक्.प्रवक्ष्यामि तावद् *रा*जस.सात्विकी ॥४।४०।१३॥

>
> tAsAm samyak.pravakSyAmi tAvat rAjasa.sAttvikI ||4|40|13||
>
> .
>

> bahu.Adhaya: du:kha.mayA: . *many sorrow.making Affections* =
>
> moha.dveSa.bhaya.AturA: . *delusion.hatred.fear.suffering* +
>
> tAsAm samyak.pravakSyAmi . *for them all I will discuss *=
>
> tAva*t *rAjasa.*sAttvi*kI – *thus the Ra'jas.Sa'ttvic*.

>
> .
>
> *Mitra.13. But as most of these are subject to diseases and distress, and
> are suffering under the thrall of their ignorance, enmity and fear; it is
> for them that I will deliver my lecture on social and saintly
> conduct..rájsátwiki* niti (in the 42nd captor of this book).
>
> *VA. of them (people) many are suffering in delusion, hatred and fear, of
> them I’ll tell everything (about? for?) rajasic and sattvic types.
> *AS. *(Those humans) have numerous mental sufferings (bahvAdhayaH) and
> they suffer (du:khamAnAH) with anxieties from confusions, hate and fears. I
> will relate their rAjasa and sAttvika natures later (in sarga 42).
>
>
> यत् तद् अप्य् अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।
>
> yat tat api_amRtam brahma sarva.vyApi nirAmayam |
>
> चिद्.आभासम् अनन्त.आख्यम् अन्.आदि विगत.भ्रमम् ॥४।४०।१४॥
>
> cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|40|14||
>
> .
>

> yat tat api amRtam brahma *whatever is that immortal Immensity is *sarva.vyApi
> *all.pervading* nirAmayam *without taint of form. a *cidAbhAsam*
> Conscious.Reflection* = ananta.Akhyam . *no end is known to it* =
>
> anAdi . *no beginning* = vigata.bhramam . *delusion dispelled*
>
> .
>
> yat tat api amRtam brahma *whatever is that immortal Immensity is *sarva.vyApi
> *all.pervading* nirAmayam *without taint of form. a *cidAbhAsam*
> Conscious.Reflection* = ananta.Akhyam . *no end is known to it* =
>
> anAdi . *no beginning* = vigata.bhramam . *delusion dispelled*

>
> .
>
> *Mitra. I will also treat there about the everlasting, imperishable and

> omnipresent brahma, who is without beginning and *whose mind* is without

> error, and of the form of Intellectual light.
>
>
>
> निस्पन्द.वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।
>
> nispanda.vapuSa: tasya spanda: sattA.eka.dezata: |
>
> घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥
>
> ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||
>
> .
>

> nispanda.vapuSa*: t*asya spanda: sattA.eka.dezata: ghanatAm

> pazya Azcaryam idam jagat *see the wonder of this world*
>
> *. *
>
> viveka
>
> AcchAdayati
>
> vijJAyate
>
> Azcarya
>
> *. *
>
> *Mitra.16. Rama asked*:*.How sir, do you speak of a part of the infinite

> Spirit, and of the momentum of the motionless God; as also of a change and
> effort of it, that is altogether without them (vikárávikrama).
>
>
>

> *VASISHTHA said—*

>
>
>
> तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।
>
> tena jAtam tata:_jAtam iti_iyam racanA girAm |
>
> शास्त्र.संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥
>
> zAstra.saMvyavahAra.artham na rAma paramArthata: ||4|40|17||
>
> .
>

> *"Born by that", "born from that"—*
>
> *such words are mere a contrivance, a manner of speech*
>
> *reading S**hâstra in the ordinary.sense;*
>
> *not, Râma, in the higher sense.*

>
> *Samvid. Râma! This formation of words
>
> such as "(the world) is brought into existence by That (Absolute)
>
> or it has arisen from That (Absolute),"
>
> is for usage in scriptures; not really (or from the Absolute point of
> view).
>
> *Mitra. It is the "usual* and current mode of expression,
>
> both in the shâstras and the language of the people to say',
>
> "all this is made by or come from Him",
>
> but it is not so in its real and spiritual sense.
>
> .
>

> tena jAtam *. **"born by that" . *tata: jAtam . *"born from that" . *iti*
> . so . *
>
> iyam . *this is . *racanA girAm . *a contrivance/style of verse . *
>
> zAstra.saMvyavahAra.artham *. **shâstra.ordinary.sense . *
>
> na rAma paramArthata: *. not, rAma, in the higher sense. *
>
> ##hR < #avahR < #vyavahR < #saMvyavahR < **saMvyavahAra: *= intercourse •

> tam vinA . *escept for That *
>
> kalpanA_eva_anyA na_asti . *there is not any other expression . *
>
> na_api bhaviSyati *. **nor too will there be . *
>
> kutastyau krama.zabdArthau* with the sense of "unknown origin" *
>
> uktAya: vyavahAra.jA: *in the* *words of common speech *
>
> *. *
>
> tam vinA . *escept for That *kalpanA_eva_anyA na_asti . *there is not any
> other expression *na_api bhaviSyati *. **nor too will there be *kutastyau
> krama.zabdArthau* with the sense of "unknown origin" *
>
> uktAya: vyavahAra.jA: *in the* *words of common speech *
>
> *. *
>
> ##*kutas < **kutastya* *=* coming from where? • (with api) of unknown

> origin +
>
> *Mitra.19. There never was nor can there ever be any way, of representing
> the incomprehensible, except by symbolical expressions; it was therefore in
> accordance to common speech, that I have made use of those words.
>
> *sv.19 But all this talk about who created this world and how it was
> created is intended only for the purpose of composing scriptures and
> expounding them: it is not based on truth.
>
>
>
> या या_इह कलना यो ऽर्थो यः शब्दः_यो गिराम् गणः ।
>
> yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |
>
> तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥
>
> tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||
>
> .
>

> yA yA iha kalanA . *whatever here is the notion . *
>
> ya: artha: *. **what meaning . *
>
> ya: zabda: . *what designation . *
>
> ya: girAm gaNa: . *what manner of style . *
>
> tajjatvAt . *from that,born.ity . *
>
> tan.mayatvAt ca . *and from that.made.ity . *
>
> tat . *that . *
>
> tat.padam iva . *like that.condition . *iSyate . *is a/effected*
>
> *. *

>
> *Mitra.20. Whatever words or sentences are used here as symbolical of some
> sense, whether they express as "produced from it tajja" or as a change of
> the same..tanmaya", the same should be used, in that sense all along.
>
> *sv.20.24 Modifications arising in the infinite consciousness or
> organisation of the cosmic being, do not really take place in the Lord,
> though they appear to do so. There is naught but the infinite
> consciousness, even in imagination!
>
> #ta #tajja . mfn. sprung from (that i.e. from) Sanskrit (as Prakrit or
> other words) Va1gbh. ii , 2
>
> #ta #tanmaya – made.of, consisting.of, a measure.of That (the brahman
> Immensity); mfn. made up of , that , absorbed in or identical with that
> Mun2d2Up. S3vetUp. Pa1rGr2. MBh. &c
>
>
>
> तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।
>
> taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |
>
> जन्यो ऽयम् जनकश् च_अयम् इत्य् उक्ता भेद.कल्पना ॥४।४०।२१॥
>
> janya:_ayam janaka: ca_ayam iti_uktA bheda.kalpanA ||4|40|21||
>
> .
>
> * taj.ja: sa: eva It is born only of That,
>

> bhavati vahne*:_*vahni*:_*iva_utthita: as fire proceeds from fire.
>
> janya:_ayam janaka:_ca_ayam it*i_*uktA bheda.kalpanA

>
> *Mitra.21. It is tajja, as when we say "fire proceeds from fire" (meaning,
> the "mundane brahma comes out of the spiritual brahma." Here fire is
> symbolical of brahma and the world). It is tanmaya in the expression
> "brahma is the producer and produced", (which means the identity..and
> transformation of the creator to the creation).
>
> *sv.20.24 Modifications arising in the infinite consciousness or
> organisation of the cosmic being, do not really take place in the Lord,
> though they appear to do so. There is naught but the infinite
> consciousness, even in imagination!
>
>
>
> अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।
>
> ayam asmAt samutpanna* iti_iyam yA jagat.sthiti: |
>
> आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥
>
> Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||
>
> .
>

> ayam asmA*t *samutpanna .* "This is born from this" = *
>
> iti_iyam yA jagat.sthiti: .* so this which is the world.state = *
>
> janya:_ayam j. *is to be born as this . *
>
> janaka*: *ca_ayam – *and generating this . *
>
> it*i_*uktA bheda.kalpanA *.* *so a state of imagined verbal distinction *
>
> *. *

>
> *Mitra.22. The first form is applied to the world as proceeding from
> brahma: but the other form of the producer and produced, means also the
> creative power which made the world.
>
> *sv.20.24 Modifications arising in the infinite consciousness or
> organisation of the cosmic being, do not really take place in the Lord,
> though they appear to do so. There is naught but the infinite
> consciousness, even in imagination!
>
> *VA. (as lamp lighted from another lamp) this world arises from hat
> (brahman). Kriya zakti makes world abundance and brahman seem as creation
> and creator
> *AS.The statements like "this is born from this one" which are prevalent
> in
> the world (iti_iyam yA jagatsthiti: ) that is additional property of power
> of action, whether in being born or giving birth.
>

> #*samutpanna* . sprung up together, arisen, produced, begotten by

> (tasmAt) or on (tasmin), occurred, happened, taking place +
>
>
>
> इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।
>
> idam anyat idam ca_anyat iti zabdArtha.viklava: |
>
> उक्ताव् एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥
>
> uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||
>
> .
>

> idam anyat *. this other = *
>
> idam ca anyat *. and this other = *
>
> iti zabdArtha.viklava:
>
> uktau eva *. when heard indeed = *
>
> na deve asti
>
> pramitau *. i_incorrect = *

>
> bhinnatA yata:
>
> *moT. . zabda.artha.viklava: nAma.rUpa=vyavahAra.zrama: uktau
> vAG.mAtre_asti na deve paramAtmany asti | "vAc.Arambhanam vikAro
> nAmadheyam" iti srute: | yata: pramitau paricchede sati bhinnatA syAdity
> artha:
>
> *Mitra.23. The expression "idam..anyat = idem alius or this is one thing
> and that another, is false, the difference is verbal and not real; because
> there is no proof of it in the nature of God, which is one and all.
>
> *sv.20.24 Modifications arising in the infinite consciousness or
> organisation of the cosmic being, do not really take place in the Lord,
> though they appear to do so. There is naught but the infinite
> consciousness, even in imagination!
>
> #viklava a. overcome with fear or agitation, confused, perplexed,
> bewildered, alarmed, distressed mbh. &c.; timid, shy megh. Siz.; (ifc.)
> disgusted with, averse from zak.; faltering (as speech) r.; unsteady (as
> gait) zak.; impaired (as senses) kAzIKh.; exhausted kathAs.; n. agitation,
> bewilderment r. bhp.; .tA f. .tva n. agitation, confusion, alarm, fear,
> timidity, irresolution mbh. &c.; vAnana a. one whose face is troubled or
> sorrowful r.
>
>
>
> तjजया_एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।
>
> tat.jayA_eva mana:zaktyA svata: saMjJA pravartate |
>
> दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥
>
> dRDha.bhAvanayA tasmAt iSTa:_artha: prati.padyate ||4|40|24||
>
> .
>

> taj.jayA eva . *only by being born of That* =
>
> mana*:*zaktyA . *by the power of manas.Mind* =
>
> svata: saMjJA pravartate *. of.itself = *
>
> dRDha.bhAvanayA
>
> tasmAt = *from That = *
>
> iSTa: artha: pratipadyate *. the intended meaning is derived. *

>
> *Mitra.24. The mind, by reason of its birth (tajja) from brahma, is
> possessed both of the power and intelligence of his Intellect, and is
> enabled to accomplish its intended purpose, by means of its intense
> application.
>

> taj.jayA eva *. That.born indeed = *
>
> manas.shaktyA – *by Mind.power = *
>
> svata: . *of itself = *
>
> saMjJA pravartate
>
> dRDha.bhAvanayA tasmA*t *iSTa:_artha: pratipadyate

>
> *sv.20.24 Modifications arising in the infinite consciousness or
> organisation of the cosmic being, do not really take place in the Lord,
> though they appear to do so. There is naught but the infinite
> consciousness, even in imagination!
>
> *VA. the mind, born of Consciousness (That), being consciousness by its
> power makes material (whatever) it wishes for.
> *AS. By the active power of mind, the various terms (like
> creator, creation etc.) arise and and by their establishment desired
> meanings are understood. In other words, the mind makes up the terms as
> well as their meaning by practice and repetition.
>

> Øtt. #jJA .> #*samjJA.Awareness *(cp. #saMvit.Awareness) – a Technical
> *Term*, subject of a Glossary entry or *sUtra . agreement, *commitment*,
> harmony • *clear knowledge* or understanding or notion or conception • a
> *sign*, gesture (with the hand, eyes &c) • • samjJAM >kR or .dA, "to give
> a *signal*" • a *track*, footstep • an appellation (end.comp. = "*called*,
> named") • (in *gram*.) the *name itself* of any Term (**samjJAyAm*

> therefore denotes "[used] in some peculiar sense rather than in its
> strictly etymological meaning" e.g. as a name. when I speak of
> chit.Consciousness, <cit> is the Term, and Consciousness the samjnA) ••

> (Buddhist) perception (one of the 5 #skandha.s q.v) •• *samjnA the Aware*
> . daughter of *tvaSTR or *vizvakarman.Worldmaker (the *wife of the Sun*

> and mother of *manu, *yama and *yami) . y3001..012
>
>
>
> अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।
>
> agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |
>
> उक्ति.वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥
>
> ukti.vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||
>
> .
>
> agne: zikhAyA ekasyA dvitIyA janakA iti yA ukti.vaicitryam eva etan na
> ukty.Arthe_atra asti satyatA
>
> .
>
> zikhA
>
> vaicitryam
>
> satyatA
>
> .
>
> *sv.25 To think of that being the creator and the universe as the created,
> is absurd: when one lamp is kindled from another, there is no
> creator.creature relationship between them — fire is one.
>
> *Mitra.25. To say that one flame of fire, is the producer of another, is
> mere logomachy, and there is no truth in this assertion. (Because it is no
> other thing produced by another, but the very thing).
>
>
>
> न जन्य.जनकाद्यास् ताः सम्भवन्त्य् उक्तयः परे ।
>
> na janya.janaka+AdyA: tA: sambhavanti_uktaya: pare |
>
> एकम् एव ह्य् अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥
>
> ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||
>
> .
>

> na janya.janaka*+Ad*yA: – Not through the course of births .

>
> tA: sambhavanti – do they become, .
>
> uktaya: pare – in other words, . as said before .
>
> ekam eva hi anantvAt – what is only one through its boundlessness .
>
> kim katham janayiSyati – as what and how will/would it give birth?
>
> *Mitra.26. That one is the producer of another is also a paralogy {Or
> paralogism, "a fallacy—as distinct from a sophism—one of which the reasoner
> is himself unaware. jd} ; because the one brahma being infinite, could
> produce no other thing, beside reproducing himself. (For where and whence
> could he get another thing to create a thing anew beside in himself?).
>
> *Samvid.1500/26. Those expressions such as the cause or the created thing
> do not sride in (or are not possible in the case of) the Supreme Spirit.
> How and what will the only One Spirit give birth to, on account of its
> infinite nature?
>

> **sv.26.28 Creation is just a word, it has no corresponding substantial
> reality.*

>
>
>
> उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।
>
> ukte: eva svabhAva:_ayam ukte: ukti: anantaram |
>
> प्रतियोगि.व्यवच्छेद.संख्याद्य्.अर्थे न युज्यते ॥४।४०।२७॥
>
> pratiyogi.vyavaccheda.saMkhya+Adi.arthe na yujyate ||4|40|27||
>
> .
>
> ukte: eva svabhAva: ayam ukter uktir anantaram
>

> pratiyogi.vyavaccheda.saMkhya*+Ad*i.arthe *. *
>
> pratiyogi.vyavaccheda.*saMkhya*.*&c*.arthe* = *

> ब्रह्मा*rtho **ब्र*ह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

>
> brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||
>
> .
>

> brahma cit . *the brahman is chit.Consciousness =*
>
> brahma ca manas . *and the brahman is manas.Mind *=
>
> brahma vijJAna.vastu ca . *and the brahman is the substance of
> vijnAna.Understanding = *
>
> brahma.artha: brahma zabda: ca . *and the brahman.meaning word "brahman" *=
>
>
> brahma cit.brahma dhAtava: . *is brahman with the roots "cit" and
> "brahma"*
>
> *.*

>
> sv: " Sound or word is brahman and brahman alone is the component of all
> substances." #zabda
>
> *sv.29 Consciousness is brahman, the mind is brahman, the intellect is
> brahman, brahman alone is the substance. Sound or word is brahman and
> brahman alone is the component of all substances.
>
> *Mitra.29. brahma is the Intellect–chit, brahma is the mind–manas, brahma
> is intelligence–Vijnána, and brahma is substance–Vasthu; He is Sound–sábda,
> He is understanding–chit, and He is in the principles of things–Dhatus.
>
>
>
> ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।
>
> brahma sarvam idam vizvam vizva.atItam ca tat.padam |
>
> वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥
>
> vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||
>
> .
>

> * brahma sarvam idam vizvam . *this whole universe is the brahman
> Immensity = *vizva.atItam ca . *and what is beyond the universe* =
>
> tat.padam . *is a state of That = *
>
> vastutas tu . *but from substantial reality* =
>
> jagan na asti . *the world is not = *
>
> sarvam brahma . *all is the brahman* =
>
> eva kevalam . *only, totally.*

>
> *Samvid.1465.y3.4.67;y4.40.30. Any wordf.meaning of the word "world"
> surely does not exist at all. In reality, the world does not exist.
> Everything is only brahman.
>
> *Mitra.30. The whole universe is brahma, and yet He is beyond all this. In
> reality the world is a nullity, for all is brahma alone.
>
> *sv.30 30.37 All indeed is brahman; there is no world in reality.
>

> *jd.30 . brahma sarvam idam vizvam . *this whole universe is the brahman
> Immensity = *vizva.atItam ca . *and what is beyond the universe* =
> tat.padam . *is a state of That = *vastutas tu . *but from substantial
> reality* = jagan na asti . *the world is not = *sarvam brahma . *all is
> the brahman* = eva kevalam . *only, totally.*

>
>
>
> इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य् अम्बर.आत्मनि ।
>
> iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |
>
> मिथ्याज्ञान.विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥
>
> mithyAjJAna.vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||
>
> .
>

> iyam anya: . *this f. other – *
>
> ayam anya: .* and.this m/n. other *

> *. *
>
> brahma.tattva
>
> upapadyate
>
> *. *
>
> *without the Thatness of the brahman*
>
> *nothing whatsoever is possible*
>
> *for*
>
> *"All this is indeed brahman"**
>
> *so only this is the higher sense*
>
> *.*

>
> * <sarvam hy etad brahma ayam AtmA brahma> mANDukya.up.
>
> *Mitra.35. Beside the truth of the existence of brahma, there is nothing
> which can be proved as absolutely certain; and it is a scriptural truth
> which says, "verily all this is brahma."
>
> *sv.35 30.37 All indeed is brahman; there is no world in reality.
>

> *jd.35 – brahma.tattvam vinA – *without the Thatness of the brahman *= na
> iha kim.ci*t *eva upapadyate – *nothing whatsoever is possible = *sarvam
> ca khal*u_*idam brahma . *for "All this is indeed brahman"* – sarvam hy
> etad brahma, mAndukya.up. = iti eSA eva paramArthatA – *such alone is the
> highest sense. *

>
>
>
> एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।
>
> evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |
>
> तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति.पञ्जरम् ॥४।४०।३६॥
>
> tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti.paJjaram ||4|40|36||
>
> .
>

> evam.prAya*: *ca he prAjJa siddhAnta*: t*e bhaviSyati tatra eva

> a.vastu.saMkSaye . *When the insubstantial is removed . *
>
> vastu yathAvastu prasIdati *. **the substantial substantially succeeds it
> . *

>
> Iza.tama:kSaya
>
> .
>
> *Mitra.38. The unreality having disappeared, the reality appears to view,
> as the darkness of night being dispelled, the visible world comes to sight.
>
> *sv.38 38.39 Just as when the dirt is removed the real substance is made
> manifest, just as when the darkness of the night is dispelled the objects
> that were shrouded by the darkness are clearly seen, even so when ignorance
> is dispelled truth is realised.
>
>
>
> यद् इदम् अखिलम् आततम् कुदृष्ट्या
>
> yat idam akhilam Atatam ku.dRSTyA
>
> तद् उपशमे तव राम निर्मलामे ।
>
> tat upazame tava rAma nirmalAme |
>
> अवितथ.पद.निर्मले भविष्यति
>
> avitatha.pada.nirmale bhaviSyati
>
> अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥
>
> avitatham eva na saMzaya:_atra ka:cit ||4|40|39||
>
> .
>

> yad idam akhilam Atatam *- what is this whole extension = *
>
> ku-dRSTyA
>
> tad upazame tava
>
> o *rAma* =
>
> nirmAlAme
>
> avitatha-pada-nirmale bhaviSyati
>
> avitatham eva na saMzayo atra kaz.cit* – *
>
> *. *
>
> #*Ama - disease*
>
> *. *

>
> *Mitra.39. The spacious world which appears to your false sight of it,
> will vanish, O Ráma! on your attaining to the state of calm quietism. The
> fallacious appearances must disappear from your vision, as soon as the
> light of truth comes to dawn upon your soul.
>
> *sv.38 38-39 Just as when the dirt is removed the real substance is made
> manifest, just as when the darkness of the night is dispelled the objects
> that were shrouded by the darkness are clearly seen, even so when ignorance
> is dispelled truth is realised.
>
>
>
> .
>

> *o**ॐm*

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

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
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> यत्.तद् दृश्यम् स्थितम् तत् स्याद् *दृ*श्यम् आकाशम् एव तत् ॥४।४०।०७॥

>
> yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|7||
>
> कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।
>
> kRtvA padmaja.saMkalpam rUpam pazyati padmajam |
>
> ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥
>
> tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|8||
>
> चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।
>
> caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |
>
> सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥
>
> sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|9||
>
> चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।
>
> citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |
>
> संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥
>
> saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||
>
> इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।
>
> iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |
>
> काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥
>
> kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||
>
> भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।
>
> bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |
>
> सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥
>
> sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||
>
> बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।
>
> bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |
>

> तासाम् सम्यक्.प्रवक्ष्यामि तावद् *रा*जस.सात्विकी ॥४।४०।१३॥

> ब्रह्मा*rtho **ब्र*ह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>> यत्.तद् दृश्यम् स्थितम् तत् स्याद् *दृ*श्यम् आकाशम् एव तत् ॥४।४०।०७॥

>>
>> yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||
>>
>> कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।
>>
>> kRtvA padmaja.saMkalpam rUpam pazyati padmajam |
>>
>> ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥
>>
>> tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|08||
>>
>> चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।
>>
>> caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |
>>
>> सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥
>>
>> sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|09||
>>
>> चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।
>>
>> citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |
>>
>> संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥
>>
>> saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||
>>
>> इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।
>>
>> iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |
>>
>> काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥
>>
>> kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||
>>
>> भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।
>>
>> bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |
>>
>> सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥
>>
>> sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||
>>
>> बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।
>>
>> bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |
>>

>> तासाम् सम्यक्.प्रवक्ष्यामि तावद् *रा*जस.सात्विकी ॥४।४०।१३॥

>> ब्रह्मा*rtho **ब्र*ह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

>> *o*ॐ*m*
>>
>>
>>
>> FM.4.40
>>
>>
>>
>> *WORDS ABOUT WORDS*
>>
>>
>>
>> *RÂMA asked—*

>>
>>
>>
>> उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।
>>
>> utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |
>>
>> कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥
>>
>> kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|01||
>>
>> .
>>

>> *How is there this Outfall of Living.jIvas from*
>>
>> *the state of brahmic.Immensity*
>>
>> *.*
>>
>> *how many are there, what are they like?*
>>
>> *tell me all about this, Sir!*

>>
>> .
>>
>> utpatti: katham eteSAm jIvAnAm brahmaNa: padAt | kiyatI kIdRzI ca_iti
>> vistareNa vada prabho
>>
>> .
>>
>> *Mitra.p.1. Râma said, "Tell me, sage, about the production of animal
>> beings from brahman, and let me know their different names and natures in
>> full length."
>>
>>
>>

>> *VASISHTHA replied—*

>>
>>
>>
>> उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत.जातयः ।
>>
>> utpadyante yathA citrA* brahmaNa: bhUta.jAtaya: |
>>
>> यथा नाशम् प्रयान्त्य् एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥
>>
>> yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||
>>
>> .
>>

>> *how *
>>
>> *they fall.out as the wonderful being.species, in the brahman.Immensity*
>>
>> *how *
>>
>> *these proceed to destruction*
>>
>> *&*
>>
>> *how *
>>
>> *they become free*
>>
>> *... *
>>
>> utpadyante *the classes of beings fall out* yathA citrA* *as the wonders
>> of the Brahman Immensity *brahmaNa: bhUta.jAtaya: |
>>
>> yathA nAzam prayAnti_etA* *for* *as they proceed unto death, *yathA
>> muktA* bhavanti hi *as they become free, ... *

>>
>> .
>>
>> *Mitra.p.2 Vasishtha replied:—p.I will tell you in brief the manner in
>> which different species of beings are produced from brahman, and how they
>> are destroyed afterwards, and also how they obtain their liberation in the
>> end, 3 also the manner of their growth and sustenance and fitness in the
>> world.
>>
>> *Mitra.2. Vasishtha replied..The manner in which the different species of
>> beings are produced from brahma, and how they are destroyed afterwards, as

>> also how they obtain their liberation at last*:*.

>>
>>
>>
>> यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा ।
>>
>> yathA ca pari.vardhante tiSThanti_antarhitA* yathA |
>>
>> संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥
>>
>> saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|03||
>>
>> ...
>>

>> *& *
>>
>> *how*
>>
>> *they grow.forth / remaining **hidden *
>>
>> *how *
>>
>> *(briefly, **Master.Archer,) listen and I'll tell you, *
>>
>> *dear boy*
>>
>> *. *
>>
>> yathA ca parivardhante *and how they grow,* tiSThanti antarhitA* yathA |

>> saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha
>>
>> .
>>
>> * I translate #mahAbAho (GreatArm) as "Master.Archer", a military title
>> for great bowmen, of whom rAma was even then an ideal, with arms that
>> reached below his knees. *anagha "dear boy" is literally "O sinless one!"
>> but I hear rather the condescending teacher Vasishtha in the clothing of a

>> Pangloss; when calling *Râma* to attention ("zRnu!") he tends to use

>> Master.Archer as an address of (perhaps mocking) respect.
>>

>> ##vRdh < #*parivRdh* - grow up, increase, get stronger or mightier. C.

>> cause to swell (the sea); rear up, foster; gladden, delight +
>>

>> ##*hita < **antarhita *= separated, covered, hidden, disappeared +

>>
>> saMkSepa
>>
>> #saMkSepena – briefly.
>>
>> *Mitra.3. Also the manner of their growth and sustentation, and fitness
>> in the world, are all what you must hear me now tell
>>
>>
>>
>> ब्राह्मी चिच्छक्ति.मला कल्पयन्ती यदृच्छया ।
>>
>> brAhmI cit.zakti.malA kalpayantI yadRcchayA |
>>
>> सर्व.शक्तिः स्वयम् चेत्यम् भवत्य् आकलना.आत्मकम् ॥४।४०।०४॥
>>
>> sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|04||
>>
>> .
>>

>> *brAhmI *the brahmic.shakti.power* =
>>
>> ci*t.z*akti.malA kalpayantI yadRcchayA |

>>
>> sarva.zakti: svayam cetyam
>>
>> bhavati_AkalanA.Atmakam
>>
>> *Mitra.4. The power of the intellect of brahma exerts of its free will,
>> and this omnipotence becomes whatever is thought of (#cetya) in the Divine
>> Intellect.
>>
>> *sv.1.4 VASISTHA continued: O Rama, this entire creation of
>> world.appearance is but an accidental manifestation of the intention of the
>> omnipotent conscious.energy (cit.sakti) of the infinite consciousness or
>> brahman.
>>
>>
>>
>> कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।
>>
>> kalanAt ghanatAm etya yat kim.cit api sA svayam |
>>
>> संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥
>>
>> saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|05||
>>
>> .
>>

>> kalanAt – *from *kalana *to density what has gone*

>>
>> ghanatAm etya yat
>>
>> kim.cid api sA svayam
>>
>> saMkalpayati paJcAt tat
>>

>> tattAm eti mana*:*padam

>>
>> *Mitra.5. The intellection becomes condensed to a certain subtile form,
>> which having the powers of conception (sankalpa), becomes the principle
>> entitled the Mind.
>>

>> #tt. *#*kal 1 – to count, CALculate —> #kalanam .n.. the act of shaking,

>> moving to and fro; murmuring, sounding; a spot, stain, fault, defect. (cf.
>> kalaGka) #kalana .adj.. effecting, causing; #kalanA –f.. the act of

>> impelling, inciting,*_*sUryas.1,10; doing, making, effecting,*_*Comm.

>> _mbh. • behaving, behaviour KSS.; (according to Mall. also letting
>> loose, shedding, <Amocanam avamocanam vA); calculation (astro) •*• Karmic

>> impulse, kalanA.karmaNi rate manasi_api mahAtmana: | na kaz.ci*t *atra
>> aham, y6053.007 • employing (a term), avidyA*_*iyam ayam jIva

>> ity.Adi.kalanA.krama: | aprabuddha.bodhAya kalpito vAg.vidAm varai:
>> y6049.017.
>>
>>
>>
>> मनःसंकल्प.मात्रेण गन्धर्व.पुरवत् क्षणात् ।
>>
>> mana:saMkalpa.mAtreNa gandharva.puravat kSaNAt |
>>
>> तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥
>>
>> tanoti_idam a.sadRzyam brAhmIm sthitim iva tyajat ||4|40|06||
>>
>> .
>>

>> manas.saMkalpa=mAtreNa *. by Mind.Conception=measure = *
>>
>> gandharva.pura=vat kSaNAt *. like gandharva.City at.once = *tanoti_idam *.
>> this extends = *a.sadRzyam brAhmIm sthitim iva tyajat *. as.if forsaking

>> the brahmic state. *
>>
>> *Mitra.6. The mind then by an effort of its conception (called the Will),
>> expands itself to an unreal (ideal) scenery like that of the Fairyland, by
>> falling off from the nature of brahmic Incogitency.
>>

>> *jd.6 . manas.saMkalpa=mAtreNa *. by Mind.Conception=measure = *gandharva.pura=vat
>> kSaNAt *. like gandharva.City at.once = *tanoti_idam *. this extends = *a.sadRzyam
>> brAhmIm sthitim iva tyajat *. as.if forsaking the brahmic state. *

>>
>>
>>
>> चित्.स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।
>>
>> cit.svarUpam parikacat zUnyam eva_avatiSThate |
>>
>> यत्.तद् दृश्यम् स्थितम् तत् स्याद् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥
>>
>> yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||
>>
>> .
>>

>> cit.svarUpam – the *Conscious*.nature* = *
>>
>> parikacat –* emanating/projecting *

>>
>> zUnyam eva avatiSThate yattad dRzyam sthitam tat syAd dRzyam AkAzam eva
>> tat
>>
>> .
>>
>> < ... parita: kacat sva.prakAzam api cit.svarUpam ... > Comm
>>
>> parikac – pari>kac परिकच् emanating, projecting . cit.svarUpam parikacat
>> zUnyam eva avatiSThate | yattad dRzyam sthitam tat syAd dRzyam AkAzam eva
>> tat ||
>>
>> *Mitra.7. The intellect when remaining in its original state, appears as
>> a vacuum or vacancy; but upon manifesting itself in the form of the mind,
>> it is seen as the visible sky by men.
>>
>> *VA. it has nature of Cit and stays as an emptiness only, but when it is
>> seen, then it becomes visible space.
>> *AS. *
>> Here citsvarUpam means the form/appearance of cit, not something else
>> which has the nature of cit.
>> The form of cit spreading out stays like the empty space only.
>> The one which has similar appearance is the visible sky.
>> The point being made is that sky is also empty space but it has the
>> visibility.
>>
>>
>> कृत्वा पद्मज.संकल्पम् रूपम् पश्यति पद्मजम् ।
>>
>> kRtvA padmaja.saMkalpam rUpam pazyati padmajam |
>>
>> ततो जगत् कल्पयति स.प्रजापति.पूर्वकम् ॥४।४०।०८॥
>>
>> tata:_jagat kalpayati sa.prajApati.pUrvakam ||4|40|08||
>>
>> .
>>

>> kRtvA padmaja.saMkalpam –* The concept of the LotusBorn being made *
>>
>> rUpam pazyati padmajam –* it beholds the LotusBorn form *
>>
>> tato jagat kalpayati – *and from that conceives the world – *
>>
>> sa.prajApati.pUrvakam – *full of Prajapati's creations. *

>>
>> pUrvaka
>>
>> kalpayati
>>
>> .
>>
>> *Mitra.8. Taking the conception of the lotus.born, it finds itself in its
>> conceived form of the lotus (brahma^, and then it thinks of creation in the
>> form of Prajápati or lord of creatures.
>>
>>
>>
>> चतुर्दश.विधा.अनन्त.भूत.जात.संघुंघुमा ।
>>
>> caturdaza.vidhA.ananta.bhUta.jAta.saMghuMghumA |
>>
>> सृष्टिर् एवम् इयम् राम चित्त.निर्मितिम् आगता ॥४।४०।०९॥
>>
>> sRSTi:_evam iyam rAma citta.nirmitim AgatA ||4|40|09||
>>
>> .
>>

>> * caturdaza.vidhA.ananta.bhUta.jAta.*saMg*huMghumA* – .f..*
>>
>> sRSTi*:_*evam iyam rAma citta.nirmitim AgatA

>>
>> .
>>
>> sRSTi
>>
>> nirmiti . formation , creation , making Ra1jat.
>>
>> .
>>
>> *Mitra.9. He then formed from big thought (chitta) thi$ creation,
>> containing the fourteen worlds with all the bustle of living beings in them.
>>
>>
>>
>> चित्तमात्र.मयी शून्या व्योम.मात्र.शरीरिका ।
>>
>> citta.mAtra.mayI zUnyA vyoma.mAtra.zarIrikA |
>>
>> संकल्प.मात्र.नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥
>>
>> saMkalpa.mAtra.nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||
>>
>> .
>>

>> citta.mAtra.mayI *– a measured mode of Affective mind *
>>
>> zUnyA* – empty *
>>
>> vyoma.mAtra.zarIrikA* – inner space as embodiment *
>>
>> saMkalpa.mAtra.nagarI* – conceptually fashioned city *
>>
>> bhrAnti.mAtrA.AtmikA satI – *a delusive selfling measured as Being... *

>>
>> *Mitra.10. The mind itself is a vacuity with a vacuous body; its
>> conception is the field of its action, and its sphere is full with the
>> false workings of the mind.
>>
>>
>>
>> इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।
>>
>> iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |
>>
>> काश्चिद् अभ्युदित.ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥
>>
>> kA:cit abhyudita.jJAnA: kA:cit madhye skhalanti hi ||4|40|11||
>>
>> .
>>

>> *here there are some who are greatly deluded*
>>
>> (*such is their level of being)*
>>
>> *and some have arisen to Wisdom*
>>
>> *while some are muddled in the middle*
>>
>> *.*
>>
>> iha kA:cit mahAmohA* here some are greatly deluded *
>>
>> bhUtAnAm jAtaya: sthitA: *such is their status as beings *
>>
>> kA:cit abhyudita.jJAnA: *some have arisen to Wisdom *
>>
>> kA:cit madhye skhalanti hi *while some are muddled in the middle. *i
>>
>> .
>>
>> ##i < #udi (ut.i) < *udita < **abhyudita.m *= Rising, sunrise • arisen,
>> sprung from +
>>
>> ##*skhal* = stumble, totter, waver, stammer, falter, err, fail • C.*
>> *skhalayati* = cause to falter (voice) • #pariskhal, #praskhal &
>> #viskhal = S.
>>
>> *Mitra.11. Here there are many kinds of beings, *labouring uuder great
>> ignorance as the beasts and brute creatures*. There are some with

>> enlightened minds as the sages: and others staggering in the intermediate
>> class, as the majority of mankind.
>>
>>
>>
>> भुवि सम्बध्यमानानाम् यान्त्य् एनाम् उपदेश्यताम् ।
>>
>> bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |
>>
>> सर्वासाम् भूत.जातीनाम् या एता नर.जातयः ॥४।४०।१२॥
>>
>> sarvAsAm bhUta.jAtInAm yA* etA* nara.jAtaya: ||4|40|12||
>>
>> .
>>

>> *upon this Earth *
>>
>> *of those connecting here, come to be eligible for instruction *
>>
>> *among all the species of beings *
>>
>> *are the varieties of the human.race*
>>
>> *.*
>>
>> bhuvi *on.earth of thz* sambadhyama*.s.*AnAnAm
>>
>> yAnti enAm *they.come to.this* upadezyatAm | sarvAsAm bhUta.jAtInAm *of
>> all the classes of being *
>>
>> yA* etA* nara.jAtaya: *who are these classes of human*

>>
>> .
>>
>> sambadhyamAna
>>
>> upadezyatA
>>
>> .
>>
>> *Mitra.12. Among all living beings that are confined in this earth, it is
>> only the human race living in this part (India), that are capable of
>> receiving instruction and civilization,
>>
>> jd. vlm appears to think that only Indians are mankind, but this is not
>> supported by the text.
>>
>>
>>
>> बह्वाधयो दुःख.मया मोह.द्वेष.भय.आतुराः ।
>>
>> bahu.Adhaya: du:kha.mayA* moha.dveSa.bhaya.AturA: |
>>

>> तासाम् सम्यक्.प्रवक्ष्यामि तावद् *रा*जस.सात्विकी ॥४।४०।१३॥

>>
>> tAsAm samyak.pravakSyAmi tAvat rAjasa.sAttvikI ||4|40|13||
>>
>> .
>>

>> bahu.Adhaya: du:kha.mayA: . *many sorrow.making Affections* =
>>
>> moha.dveSa.bhaya.AturA: . *delusion.hatred.fear.suffering* +
>>
>> tAsAm samyak.pravakSyAmi . *for them all I will discuss *=
>>
>> tAva*t *rAjasa.*sAttvi*kI – *thus the Ra'jas.Sa'ttvic*.

>>
>> .
>>
>> *Mitra.13. But as most of these are subject to diseases and distress, and
>> are suffering under the thrall of their ignorance, enmity and fear; it is
>> for them that I will deliver my lecture on social and saintly
>> conduct..rájsátwiki* niti (in the 42nd captor of this book).
>>
>> *VA. of them (people) many are suffering in delusion, hatred and fear, of
>> them I’ll tell everything (about? for?) rajasic and sattvic types.
>> *AS. *(Those humans) have numerous mental sufferings (bahvAdhayaH) and
>> they suffer (du:khamAnAH) with anxieties from confusions, hate and fears. I
>> will relate their rAjasa and sAttvika natures later (in sarga 42).
>>
>>
>> यत् तद् अप्य् अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।
>>
>> yat tat api_amRtam brahma sarva.vyApi nirAmayam |
>>
>> चिद्.आभासम् अनन्त.आख्यम् अन्.आदि विगत.भ्रमम् ॥४।४०।१४॥
>>
>> cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|40|14||
>>
>> .
>>

>> yat tat api amRtam brahma *whatever is that immortal Immensity is *sarva.vyApi
>> *all.pervading* nirAmayam *without taint of form. a *cidAbhAsam*
>> Conscious.Reflection* = ananta.Akhyam . *no end is known to it* =
>>
>> anAdi . *no beginning* = vigata.bhramam . *delusion dispelled*
>>
>> .
>>
>> yat tat api amRtam brahma *whatever is that immortal Immensity is *sarva.vyApi
>> *all.pervading* nirAmayam *without taint of form. a *cidAbhAsam*
>> Conscious.Reflection* = ananta.Akhyam . *no end is known to it* =
>>
>> anAdi . *no beginning* = vigata.bhramam . *delusion dispelled*

>>
>> .
>>
>> *Mitra. I will also treat there about the everlasting, imperishable and

>> omnipresent brahma, who is without beginning and *whose mind* is without

>> error, and of the form of Intellectual light.
>>
>>
>>
>> निस्पन्द.वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।
>>
>> nispanda.vapuSa: tasya spanda: sattA.eka.dezata: |
>>
>> घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥
>>
>> ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||
>>
>> .
>>

>> nispanda.vapuSa*: t*asya spanda: sattA.eka.dezata: ghanatAm

>> pazya Azcaryam idam jagat *see the wonder of this world*
>>
>> *. *
>>
>> viveka
>>
>> AcchAdayati
>>
>> vijJAyate
>>
>> Azcarya
>>
>> *. *
>>
>> *Mitra.16. Rama asked*:*.How sir, do you speak of a part of the infinite

>> Spirit, and of the momentum of the motionless God; as also of a change and
>> effort of it, that is altogether without them (vikárávikrama).
>>
>>
>>

>> *VASISHTHA said—*

>>
>>
>>
>> तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।
>>
>> tena jAtam tata:_jAtam iti_iyam racanA girAm |
>>
>> शास्त्र.संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥
>>
>> zAstra.saMvyavahAra.artham na rAma paramArthata: ||4|40|17||
>>
>> .
>>

>> *"Born by that", "born from that"—*
>>
>> *such words are mere a contrivance, a manner of speech*
>>
>> *reading S**hâstra in the ordinary.sense;*
>>
>> *not, Râma, in the higher sense.*

>>
>> *Samvid. Râma! This formation of words
>>
>> such as "(the world) is brought into existence by That (Absolute)
>>
>> or it has arisen from That (Absolute),"
>>
>> is for usage in scriptures; not really (or from the Absolute point of
>> view).
>>
>> *Mitra. It is the "usual* and current mode of expression,
>>
>> both in the shâstras and the language of the people to say',
>>
>> "all this is made by or come from Him",
>>
>> but it is not so in its real and spiritual sense.
>>
>> .
>>

>> tena jAtam *. **"born by that" . *tata: jAtam . *"born from that" . *iti*
>> . so . *
>>
>> iyam . *this is . *racanA girAm . *a contrivance/style of verse . *
>>
>> zAstra.saMvyavahAra.artham *. **shâstra.ordinary.sense . *
>>
>> na rAma paramArthata: *. not, rAma, in the higher sense. *
>>
>> ##hR < #avahR < #vyavahR < #saMvyavahR < **saMvyavahAra: *= intercourse

>> tam vinA . *escept for That *
>>
>> kalpanA_eva_anyA na_asti . *there is not any other expression . *
>>
>> na_api bhaviSyati *. **nor too will there be . *
>>
>> kutastyau krama.zabdArthau* with the sense of "unknown origin" *
>>
>> uktAya: vyavahAra.jA: *in the* *words of common speech *
>>
>> *. *
>>
>> tam vinA . *escept for That *kalpanA_eva_anyA na_asti . *there is not
>> any other expression *na_api bhaviSyati *. **nor too will there be *kutastyau
>> krama.zabdArthau* with the sense of "unknown origin" *
>>
>> uktAya: vyavahAra.jA: *in the* *words of common speech *
>>
>> *. *
>>
>> ##*kutas < **kutastya* *=* coming from where? • (with api) of unknown

>> origin +
>>
>> *Mitra.19. There never was nor can there ever be any way, of representing
>> the incomprehensible, except by symbolical expressions; it was therefore in
>> accordance to common speech, that I have made use of those words.
>>
>> *sv.19 But all this talk about who created this world and how it was
>> created is intended only for the purpose of composing scriptures and
>> expounding them: it is not based on truth.
>>
>>
>>
>> या या_इह कलना यो ऽर्थो यः शब्दः_यो गिराम् गणः ।
>>
>> yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |
>>
>> तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥
>>
>> tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||
>>
>> .
>>

>> yA yA iha kalanA . *whatever here is the notion . *
>>
>> ya: artha: *. **what meaning . *
>>
>> ya: zabda: . *what designation . *
>>
>> ya: girAm gaNa: . *what manner of style . *
>>
>> tajjatvAt . *from that,born.ity . *
>>
>> tan.mayatvAt ca . *and from that.made.ity . *
>>
>> tat . *that . *
>>
>> tat.padam iva . *like that.condition . *iSyate . *is a/effected*
>>
>> *. *

>>
>> *Mitra.20. Whatever words or sentences are used here as symbolical of
>> some sense, whether they express as "produced from it tajja" or as a change
>> of the same..tanmaya", the same should be used, in that sense all along.
>>
>> *sv.20.24 Modifications arising in the infinite consciousness or
>> organisation of the cosmic being, do not really take place in the Lord,
>> though they appear to do so. There is naught but the infinite
>> consciousness, even in imagination!
>>
>> #ta #tajja . mfn. sprung from (that i.e. from) Sanskrit (as Prakrit or
>> other words) Va1gbh. ii , 2
>>
>> #ta #tanmaya – made.of, consisting.of, a measure.of That (the brahman
>> Immensity); mfn. made up of , that , absorbed in or identical with that
>> Mun2d2Up. S3vetUp. Pa1rGr2. MBh. &c
>>
>>
>>
>> तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।
>>
>> taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |
>>
>> जन्यो ऽयम् जनकश् च_अयम् इत्य् उक्ता भेद.कल्पना ॥४।४०।२१॥
>>
>> janya:_ayam janaka: ca_ayam iti_uktA bheda.kalpanA ||4|40|21||
>>
>> .
>>
>> * taj.ja: sa: eva It is born only of That,
>>

>> bhavati vahne*:_*vahni*:_*iva_utthita: as fire proceeds from fire.
>>
>> janya:_ayam janaka:_ca_ayam it*i_*uktA bheda.kalpanA

>>
>> *Mitra.21. It is tajja, as when we say "fire proceeds from fire"
>> (meaning, the "mundane brahma comes out of the spiritual brahma." Here fire
>> is symbolical of brahma and the world). It is tanmaya in the expression
>> "brahma is the producer and produced", (which means the identity..and
>> transformation of the creator to the creation).
>>
>> *sv.20.24 Modifications arising in the infinite consciousness or
>> organisation of the cosmic being, do not really take place in the Lord,
>> though they appear to do so. There is naught but the infinite
>> consciousness, even in imagination!
>>
>>
>>
>> अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।
>>
>> ayam asmAt samutpanna* iti_iyam yA jagat.sthiti: |
>>
>> आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥
>>
>> Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||
>>
>> .
>>

>> ayam asmA*t *samutpanna .* "This is born from this" = *
>>
>> iti_iyam yA jagat.sthiti: .* so this which is the world.state = *
>>
>> janya:_ayam j. *is to be born as this . *
>>
>> janaka*: *ca_ayam – *and generating this . *
>>
>> it*i_*uktA bheda.kalpanA *.* *so a state of imagined verbal distinction *
>>
>> *. *

>>
>> *Mitra.22. The first form is applied to the world as proceeding from
>> brahma: but the other form of the producer and produced, means also the
>> creative power which made the world.
>>
>> *sv.20.24 Modifications arising in the infinite consciousness or
>> organisation of the cosmic being, do not really take place in the Lord,
>> though they appear to do so. There is naught but the infinite
>> consciousness, even in imagination!
>>
>> *VA. (as lamp lighted from another lamp) this world arises from hat
>> (brahman). Kriya zakti makes world abundance and brahman seem as creation
>> and creator
>> *AS.The statements like "this is born from this one" which are prevalent
>> in
>> the world (iti_iyam yA jagatsthiti: ) that is additional property
>> of power of action, whether in being born or giving birth.
>>

>> #*samutpanna* . sprung up together, arisen, produced, begotten by

>> (tasmAt) or on (tasmin), occurred, happened, taking place +
>>
>>
>>
>> इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।
>>
>> idam anyat idam ca_anyat iti zabdArtha.viklava: |
>>
>> उक्ताव् एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥
>>
>> uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||
>>
>> .
>>

>> idam anyat *. this other = *
>>
>> idam ca anyat *. and this other = *
>>
>> iti zabdArtha.viklava:
>>
>> uktau eva *. when heard indeed = *
>>
>> na deve asti
>>
>> pramitau *. i_incorrect = *

>>
>> bhinnatA yata:
>>
>> *moT. . zabda.artha.viklava: nAma.rUpa=vyavahAra.zrama: uktau
>> vAG.mAtre_asti na deve paramAtmany asti | "vAc.Arambhanam vikAro
>> nAmadheyam" iti srute: | yata: pramitau paricchede sati bhinnatA syAdity
>> artha:
>>
>> *Mitra.23. The expression "idam..anyat = idem alius or this is one thing
>> and that another, is false, the difference is verbal and not real; because
>> there is no proof of it in the nature of God, which is one and all.
>>
>> *sv.20.24 Modifications arising in the infinite consciousness or
>> organisation of the cosmic being, do not really take place in the Lord,
>> though they appear to do so. There is naught but the infinite
>> consciousness, even in imagination!
>>
>> #viklava a. overcome with fear or agitation, confused, perplexed,
>> bewildered, alarmed, distressed mbh. &c.; timid, shy megh. Siz.; (ifc.)
>> disgusted with, averse from zak.; faltering (as speech) r.; unsteady (as
>> gait) zak.; impaired (as senses) kAzIKh.; exhausted kathAs.; n. agitation,
>> bewilderment r. bhp.; .tA f. .tva n. agitation, confusion, alarm, fear,
>> timidity, irresolution mbh. &c.; vAnana a. one whose face is troubled or
>> sorrowful r.
>>
>>
>>
>> तjजया_एव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।
>>
>> tat.jayA_eva mana:zaktyA svata: saMjJA pravartate |
>>
>> दृढ.भावनया तस्मात् इष्टो ऽर्थः प्रतिपद्यते ॥४।४०।२४॥
>>
>> dRDha.bhAvanayA tasmAt iSTa:_artha: prati.padyate ||4|40|24||
>>
>> .
>>

>> taj.jayA eva . *only by being born of That* =
>>
>> mana*:*zaktyA . *by the power of manas.Mind* =
>>
>> svata: saMjJA pravartate *. of.itself = *
>>
>> dRDha.bhAvanayA
>>
>> tasmAt = *from That = *
>>
>> iSTa: artha: pratipadyate *. the intended meaning is derived. *

>>
>> *Mitra.24. The mind, by reason of its birth (tajja) from brahma, is
>> possessed both of the power and intelligence of his Intellect, and is
>> enabled to accomplish its intended purpose, by means of its intense
>> application.
>>

>> taj.jayA eva *. That.born indeed = *
>>
>> manas.shaktyA – *by Mind.power = *
>>
>> svata: . *of itself = *
>>
>> saMjJA pravartate
>>
>> dRDha.bhAvanayA tasmA*t *iSTa:_artha: pratipadyate

>>
>> *sv.20.24 Modifications arising in the infinite consciousness or
>> organisation of the cosmic being, do not really take place in the Lord,
>> though they appear to do so. There is naught but the infinite
>> consciousness, even in imagination!
>>
>> *VA. the mind, born of Consciousness (That), being consciousness by its
>> power makes material (whatever) it wishes for.
>> *AS. By the active power of mind, the various terms (like
>> creator, creation etc.) arise and and by their establishment desired
>> meanings are understood. In other words, the mind makes up the terms as
>> well as their meaning by practice and repetition.
>>

>> Øtt. #jJA .> #*samjJA.Awareness *(cp. #saMvit.Awareness) – a Technical
>> *Term*, subject of a Glossary entry or *sUtra . agreement, *commitment*,
>> harmony • *clear knowledge* or understanding or notion or conception • a
>> *sign*, gesture (with the hand, eyes &c) • • samjJAM >kR or .dA, "to
>> give a *signal*" • a *track*, footstep • an appellation (end.comp. = "
>> *called*, named") • (in *gram*.) the *name itself* of any Term (*
>> *samjJAyAm* therefore denotes "[used] in some peculiar sense rather than

>> in its strictly etymological meaning" e.g. as a name. when I speak of
>> chit.Consciousness, <cit> is the Term, and Consciousness the samjnA) ••

>> (Buddhist) perception (one of the 5 #skandha.s q.v) •• *samjnA the Aware*
>> . daughter of *tvaSTR or *vizvakarman.Worldmaker (the *wife of the Sun*

>> and mother of *manu, *yama and *yami) . y3001..012
>>
>>
>>
>> अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।
>>
>> agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |
>>
>> उक्ति.वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥
>>
>> ukti.vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||
>>
>> .
>>
>> agne: zikhAyA ekasyA dvitIyA janakA iti yA ukti.vaicitryam eva etan na
>> ukty.Arthe_atra asti satyatA
>>
>> .
>>
>> zikhA
>>
>> vaicitryam
>>
>> satyatA
>>
>> .
>>
>> *sv.25 To think of that being the creator and the universe as the
>> created, is absurd: when one lamp is kindled from another, there is no
>> creator.creature relationship between them — fire is one.
>>
>> *Mitra.25. To say that one flame of fire, is the producer of another, is
>> mere logomachy, and there is no truth in this assertion. (Because it is no
>> other thing produced by another, but the very thing).
>>
>>
>>
>> न जन्य.जनकाद्यास् ताः सम्भवन्त्य् उक्तयः परे ।
>>
>> na janya.janaka+AdyA: tA: sambhavanti_uktaya: pare |
>>
>> एकम् एव ह्य् अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥
>>
>> ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||
>>
>> .
>>

>> na janya.janaka*+Ad*yA: – Not through the course of births .

>>
>> tA: sambhavanti – do they become, .
>>
>> uktaya: pare – in other words, . as said before .
>>
>> ekam eva hi anantvAt – what is only one through its boundlessness .
>>
>> kim katham janayiSyati – as what and how will/would it give birth?
>>
>> *Mitra.26. That one is the producer of another is also a paralogy {Or
>> paralogism, "a fallacy—as distinct from a sophism—one of which the reasoner
>> is himself unaware. jd} ; because the one brahma being infinite, could
>> produce no other thing, beside reproducing himself. (For where and whence
>> could he get another thing to create a thing anew beside in himself?).
>>
>> *Samvid.1500/26. Those expressions such as the cause or the created thing
>> do not sride in (or are not possible in the case of) the Supreme Spirit.
>> How and what will the only One Spirit give birth to, on account of its
>> infinite nature?
>>

>> **sv.26.28 Creation is just a word, it has no corresponding substantial
>> reality.*

>>
>>
>>
>> उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।
>>
>> ukte: eva svabhAva:_ayam ukte: ukti: anantaram |
>>
>> प्रतियोगि.व्यवच्छेद.संख्याद्य्.अर्थे न युज्यते ॥४।४०।२७॥
>>
>> pratiyogi.vyavaccheda.saMkhya+Adi.arthe na yujyate ||4|40|27||
>>
>> .
>>
>> ukte: eva svabhAva: ayam ukter uktir anantaram
>>

>> pratiyogi.vyavaccheda.saMkhya*+Ad*i.arthe *. *
>>
>> pratiyogi.vyavaccheda.*saMkhya*.*&c*.arthe* = *

>> ब्रह्मा*rtho **ब्र*ह्म शब्दश् च ब्रह्म चिद्ब्रह्म धातवः ॥४।४०।२९॥

>>
>> brahma.artha: brahma zabda: ca brahma cit.brahma dhAtava: ||4|40|29||
>>
>> .
>>

>> brahma cit . *the brahman is chit.Consciousness =*
>>
>> brahma ca manas . *and the brahman is manas.Mind *=
>>
>> brahma vijJAna.vastu ca . *and the brahman is the substance of
>> vijnAna.Understanding = *
>>
>> brahma.artha: brahma zabda: ca . *and the brahman.meaning word "brahman"
>> *=
>>
>> brahma cit.brahma dhAtava: . *is brahman with the roots "cit" and
>> "brahma"*
>>
>> *.*

>>
>> sv: " Sound or word is brahman and brahman alone is the component of all
>> substances." #zabda
>>
>> *sv.29 Consciousness is brahman, the mind is brahman, the intellect is
>> brahman, brahman alone is the substance. Sound or word is brahman and
>> brahman alone is the component of all substances.
>>
>> *Mitra.29. brahma is the Intellect–chit, brahma is the mind–manas, brahma
>> is intelligence–Vijnána, and brahma is substance–Vasthu; He is Sound–sábda,
>> He is understanding–chit, and He is in the principles of things–Dhatus.
>>
>>
>>
>> ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।
>>
>> brahma sarvam idam vizvam vizva.atItam ca tat.padam |
>>
>> वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥
>>
>> vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||
>>
>> .
>>

>> * brahma sarvam idam vizvam . *this whole universe is the brahman
>> Immensity = *vizva.atItam ca . *and what is beyond the universe* =
>>
>> tat.padam . *is a state of That = *
>>
>> vastutas tu . *but from substantial reality* =
>>
>> jagan na asti . *the world is not = *
>>
>> sarvam brahma . *all is the brahman* =
>>
>> eva kevalam . *only, totally.*

>>
>> *Samvid.1465.y3.4.67;y4.40.30. Any wordf.meaning of the word "world"
>> surely does not exist at all. In reality, the world does not exist.
>> Everything is only brahman.
>>
>> *Mitra.30. The whole universe is brahma, and yet He is beyond all this.
>> In reality the world is a nullity, for all is brahma alone.
>>
>> *sv.30 30.37 All indeed is brahman; there is no world in reality.
>>

>> *jd.30 . brahma sarvam idam vizvam . *this whole universe is the brahman
>> Immensity = *vizva.atItam ca . *and what is beyond the universe* =
>> tat.padam . *is a state of That = *vastutas tu . *but from substantial
>> reality* = jagan na asti . *the world is not = *sarvam brahma . *all is
>> the brahman* = eva kevalam . *only, totally.*

>>
>>
>>
>> इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य् अम्बर.आत्मनि ।
>>
>> iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |
>>
>> मिथ्याज्ञान.विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥
>>
>> mithyAjJAna.vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||
>>
>> .
>>

>> iyam anya: . *this f. other – *
>>
>> ayam anya: .* and.this m/n. other *

>> *. *
>>
>> brahma.tattva
>>
>> upapadyate
>>
>> *. *
>>
>> *without the Thatness of the brahman*
>>
>> *nothing whatsoever is possible*
>>
>> *for*
>>
>> *"All this is indeed brahman"**
>>
>> *so only this is the higher sense*
>>
>> *.*

>>
>> * <sarvam hy etad brahma ayam AtmA brahma> mANDukya.up.
>>
>> *Mitra.35. Beside the truth of the existence of brahma, there is nothing
>> which can be proved as absolutely certain; and it is a scriptural truth
>> which says, "verily all this is brahma."
>>
>> *sv.35 30.37 All indeed is brahman; there is no world in reality.
>>

>> *jd.35 – brahma.tattvam vinA – *without the Thatness of the brahman *=
>> na iha kim.ci*t *eva upapadyate – *nothing whatsoever is possible = *sarvam
>> ca khal*u_*idam brahma . *for "All this is indeed brahman"* – sarvam hy
>> etad brahma, mAndukya.up. = iti eSA eva paramArthatA – *such alone is
>> the highest sense. *

>>
>>
>>
>> एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।
>>
>> evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |
>>
>> तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति.पञ्जरम् ॥४।४०।३६॥
>>
>> tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti.paJjaram ||4|40|36||
>>
>> .
>>

>> evam.prAya*: *ca he prAjJa siddhAnta*: t*e bhaviSyati tatra eva

>> a.vastu.saMkSaye . *When the insubstantial is removed . *
>>
>> vastu yathAvastu prasIdati *. **the substantial substantially succeeds
>> it . *

>>
>> Iza.tama:kSaya
>>
>> .
>>
>> *Mitra.38. The unreality having disappeared, the reality appears to view,
>> as the darkness of night being dispelled, the visible world comes to sight.
>>
>> *sv.38 38.39 Just as when the dirt is removed the real substance is made
>> manifest, just as when the darkness of the night is dispelled the objects
>> that were shrouded by the darkness are clearly seen, even so when ignorance
>> is dispelled truth is realised.
>>
>>
>>
>> यद् इदम् अखिलम् आततम् कुदृष्ट्या
>>
>> yat idam akhilam Atatam ku.dRSTyA
>>
>> तद् उपशमे तव राम निर्मलामे ।
>>
>> tat upazame tava rAma nirmalAme |
>>
>> अवितथ.पद.निर्मले भविष्यति
>>
>> avitatha.pada.nirmale bhaviSyati
>>
>> अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥
>>
>> avitatham eva na saMzaya:_atra ka:cit ||4|40|39||
>>
>> .
>>

>> yad idam akhilam Atatam *- what is this whole extension = *
>>
>> ku-dRSTyA
>>
>> tad upazame tava
>>
>> o *rAma* =
>>
>> nirmAlAme
>>
>> avitatha-pada-nirmale bhaviSyati
>>
>> avitatham eva na saMzayo atra kaz.cit* – *
>>
>> *. *
>>
>> #*Ama - disease*
>>
>> *. *

>>
>> *Mitra.39. The spacious world which appears to your false sight of it,
>> will vanish, O Ráma! on your attaining to the state of calm quietism. The
>> fallacious appearances must disappear from your vision, as soon as the
>> light of truth comes to dawn upon your soul.
>>
>> *sv.38 38-39 Just as when the dirt is removed the real substance is made
>> manifest, just as when the darkness of the night is dispelled the objects
>> that were shrouded by the darkness are clearly seen, even so when ignorance
>> is dispelled truth is realised.
>>
>>
>>
>> .
>>

>> *o**ॐm*

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

>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>>
>> next Canto:
>>
>> FM4041 MORE WORDS ABOUT WORDS 1.DC25 .z39
>>
>>
>> https://www.dropbox.com/s/r9vqhr4pr180u1n/fm4041%201.dc25%20More%20Words%20about%20Words%20.z39.docx?dl=0
>>
>> FM.4.30-FM.4.62 comp.
>>
>>
>> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
>>
>>
>>
>> +++
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>

>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>
>>
>> On Tue, Dec 24, 2019 at 8:11 AM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> fm4040 1.dc24 WORDS ABOUT WORDS .z39
>>>
>>>
>>> https://www.dropbox.com/s/8bs4svyw8h8ymsi/fm4040%201.dc24%20WORDS%20ABOUT%20WORDS%20.z39.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>

>>> *o*ॐ*m*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *WORDS *
>>>
>>>
>>>
>>> *ABOUT WORDS*
>>>
>>>
>>>
>>>
>>>
>>> *Râma asked—*

>>>
>>> 4.40.1
>>>
>>> उत्पत्तिः कथम् एतेषाम् जीवानाम् ब्रह्मणः पदात् ।
>>>
>>> utpatti: katham eteSAm jIvAnAm brahmaNa: padAt |
>>>
>>> कियती कीदृशी च_इति विस्तरेण वद प्रभो ॥४।४०।०१॥
>>>
>>> kiyatI kIdRzI ca_iti vistareNa vada prabho ||4|40|01||
>>>
>>> .
>>>

>>> *How is there this Outfall of Living.jIvas from*
>>>
>>> *the state of brahmic.Immensity*
>>>
>>> *-*
>>>
>>> *how many are there, what are they like?*
>>>
>>> *tell me all about this, Sir!*

>>>
>>> .
>>>
>>> *vlm.p.1. Râma said, "Tell me, sage, about the production of animal
>>> beings from brahman, and let me know their different names and natures in
>>> full length."
>>>
>>> *vlm.p.2 Vasishtha replied:—p.I will tell you in brief the manner in
>>> which different species of beings are produced from brahman, and how they
>>> are destroyed afterwards, and also how they obtain their liberation in the
>>> end, 3 also the manner of their growth and sustenance and fitness in the
>>> world.
>>>
>>>
>>>

>>> *Vasishtha replied—*

>>>
>>> 02
>>>
>>> उत्पद्यन्ते यथा चित्रा ब्रह्मणः भूत-जातयः ।
>>>
>>> utpadyante yathA citrA* brahmaNa: bhUta-jAtaya: |
>>>
>>> यथा नाशम् प्रयान्त्य्_एता यथा मुक्ता भवन्ति हि ॥४।४०।२॥
>>>
>>> yathA nAzam prayAnti_etA* yathA muktA* bhavanti hi ||4|40|2||
>>>
>>> .
>>>

>>> *how *
>>>
>>> *they fall-out as the wonderful being-species, in the brahman.Immensity*
>>>
>>> *how *
>>>
>>> *these proceed to destruction*
>>>
>>> *&*
>>>
>>> *how *
>>>
>>> *they become free*
>>>
>>> *... *

>>>
>>> utpadyante yathA citrA* x
>>>
>>> brahmaNa: bhUta-jAtaya: |
>>>
>>> yathA nAzam prayAnti_etA* x
>>>
>>> yathA muktA* bhavanti hi - x
>>>
>>> .
>>>
>>> *vlm.2. Vasishtha replied--The manner in which the different species of
>>> beings are produced from brahma, and how they are destroyed afterwards, as

>>> also how they obtain their liberation at last*:*-

>>>
>>>
>>>
>>> 03
>>>
>>> यथा च परिवर्धन्ते तिष्ठन्त्य्_अन्तर्हिता यथा ।
>>>
>>> yathA ca pari.vardhante tiSThanti_antarhitA* yathA |
>>>
>>> संक्षेपेण महाबाहो शृणु वक्ष्यामि ते ऽनघ ॥४।४०।०३॥
>>>
>>> saMkSepeNa mahAbAho zRNu vakSyAmi te_anagha ||4|40|03||
>>>
>>> ...
>>>
>>> yathA ca parivardhante
>>>

>>> *& *
>>>
>>> *how*
>>>
>>> *they grow.forth / remaining **hidden *
>>>
>>> *how *
>>>
>>> *(briefly, **Master.Archer,) listen and I'll tell you, *
>>>
>>> *dear boy. *

>>>
>>> * I translate #mahAbAho (GreatArm) as "Master.Archer", a military title
>>> for great bowmen, of whom rAma was even then an ideal, with arms that
>>> reached below his knees. #anagha "dear boy" is literally "O sinless one!"
>>> but I hear rather the condescending teacher vasiShTha in the clothing of a
>>> Pangloss who is also saying *zRnu pay attention tends to use Master.Archer
>>> this expression at moments of (perhaps mocking) respect.
>>>
>>> zRNu vakSyAmi te_anagha
>>>
>>> #parivRdh
>>>
>>> #antarhita
>>>
>>> #saMkSepena – briefly.
>>>
>>> *vlm.3. Also the manner of their growth and sustentation, and fitness in
>>> the world, are all what you must hear me now tell
>>>
>>> x
>>>
>>> 4.40.1
>>>
>>> rs
>>>

>>> *How is there this Outfall of Living.jIvas from *
>>>
>>> *the state of brahmic.Immensity*
>>>
>>> *-*
>>>
>>> *how many are there, what are they like?*
>>>
>>> *tell me all about this, Sir!*

>>>
>>> 02 03
>>>
>>>
>>>
>>> 04
>>>
>>> ब्राह्मी चिच्छक्ति-मला कल्पयन्ती यदृच्छया ।
>>>
>>> brAhmI cit.zakti-malA kalpayantI yadRcchayA |
>>>
>>> सर्व.शक्तिः स्वयम् चेत्यम् भवत्य्_आकलना.आत्मकम् ॥४।४०।०४॥
>>>
>>> sarva.zakti: svayam cetyam bhavati_AkalanA.Atmakam ||4|40|04||
>>>
>>> .
>>>

>>> *brAhmI *the brahmic-shakti.power* =
>>>
>>> ci*t.z*akti-malA kalpayantI yadRcchayA |

>>>
>>> sarva.zakti: svayam cetyam
>>>
>>> bhavati_AkalanA.Atmakam
>>>
>>> *vlm.4. The power of the intellect of brahma exerts of its free will,
>>> and this omnipotence becomes whatever is thought of (#cetya) in the Divine
>>> Intellect.
>>>
>>> *sv.1-4 VASISTHA continued: O Rama, this entire creation of
>>> world-appearance is but an accidental manifestation of the intention of the
>>> omnipotent conscious-energy (cit-sakti) of the infinite consciousness or
>>> brahman.
>>>
>>>
>>>
>>> 05
>>>
>>> कलनाd घनताम् एत्य यत् किMचिd अपि सा स्वयम् ।
>>>
>>> kalanAt ghanatAm etya yat kim.cit api sA svayam |
>>>
>>> संकल्पयति पञ्चात् तत् तत्ताम् एति मनःपदम् ॥४।४०।०५॥
>>>
>>> saMkalpayati paJcAt tat tattAm eti mana:padam ||4|40|05||
>>>
>>> .
>>>

>>> kalanAt – *from *kalana *to density what has gone*

>>>
>>> ghanatAm etya yat
>>>
>>> kim.cid api sA svayam
>>>
>>> saMkalpayati paJcAt tat
>>>

>>> tattAm eti mana*:*padam

>>>
>>> *vlm.5. The intellection becomes condensed to a certain subtile form,
>>> which having the powers of conception (sankalpa), becomes the principle
>>> entitled the Mind.
>>>

>>> #tt. *#*kal 1 – to count, CALculate —> #kalanam -n.- the act of

>>> shaking, moving to and fro; murmuring, sounding; a spot, stain, fault,
>>> defect. (cf. kalaGka) #kalana -adj.- effecting, causing; #kalanA –f.- the

>>> act of impelling, inciting,*_*sUryas.1,10; doing, making, effecting,*_*

>>> Comm._mbh. • behaving, behaviour KSS.; (according to Mall. also letting
>>> loose, shedding, <Amocanam avamocanam vA); calculation (astro) •*• Karmic

>>> impulse, kalanA-karmaNi rate manasi_api mahAtmana: | na kaz.ci*t *atra
>>> aham, y6053.007 • employing (a term), avidyA*_*iyam ayam jIva

>>> ity-Adi.kalanA-krama: | aprabuddha-bodhAya kalpito vAg-vidAm varai:
>>> y6049.017.
>>>
>>>
>>>
>>> 06
>>>
>>> मनःसंकल्प-मात्रेण गन्धर्व-पुरवत् क्षणात् ।
>>>
>>> mana:saMkalpa-mAtreNa gandharva-puravat kSaNAt |
>>>
>>> तनोति_इदम् असदृश्यम् ब्राह्मीम् स्थितिम् इव त्यजत् ॥४।४०।०६॥
>>>
>>> tanoti_idam a-sadRzyam brAhmIm sthitim iva tyajat ||4|40|06||
>>>
>>> .
>>>

>>> manas-saMkalpa=mAtreNa *- by Mind-Conception=measure = *
>>>
>>> gandharva-pura=vat kSaNAt *- like gandharva.City at.once = *tanoti_idam *-
>>> this extends = *a-sadRzyam brAhmIm sthitim iva tyajat *- as.if

>>> forsaking the brahmic state. *
>>>

>>> *vlm.6. The mind then by an effort of its conception (called the Will),
>>> expands itself to an unreal (ideal) scenery like that of the Fairyland, by
>>> falling off from the nature of brahmic Incogitency.
>>>

>>> *jd.6 - manas-saMkalpa=mAtreNa *- by Mind-Conception=measure = *gandharva-pura=vat
>>> kSaNAt *- like gandharva.City at.once = *tanoti_idam *- this extends = *a-sadRzyam
>>> brAhmIm sthitim iva tyajat *- as.if forsaking the brahmic state. *

>>>
>>> x
>>>
>>> 04 05 06
>>>
>>>
>>>
>>> 07
>>>
>>> चित्-स्वरूपम् परिकचच्छून्यम् एव_अवतिष्ठते ।
>>>
>>> cit-svarUpam parikacat zUnyam eva_avatiSThate |
>>>
>>> यत्.तद् दृश्यम् स्थितम् तत् स्यात् दृश्यम् आकाशम् एव तत् ॥४।४०।०७॥
>>>
>>> yat.tat dRzyam sthitam tat syAt dRzyam AkAzam eva tat ||4|40|07||
>>>
>>> .
>>>

>>> * cit-svarUpam – the *Conscious*-nature* = *

>>> * caturdaza-vidhA-ananta-bhUta-jAta-*saMg*huMghumA* – *
>>>
>>> *-f.-** fourteen*-vidhA-ananta-bhUta-jAta-*saMg*huMghumA
>>>
>>> sRSTi*:_*evam iyam rAma citta-nirmitim AgatA

>>>
>>> #mA #nirmA #nirmiti - formation , creation , making Ra1jat.
>>>
>>> *vlm.9. He then formed from big thought (chitta) thi$ creation,
>>> containing the fourteen worlds with all the bustle of living beings in them.
>>>
>>> x
>>>
>>> 07 08 09
>>>
>>>
>>>
>>> 10
>>>
>>> चित्तमात्र.मयी शून्या व्योम.मात्र-शरीरिका ।
>>>
>>> citta.mAtra.mayI zUnyA vyoma.mAtra-zarIrikA |
>>>
>>> संकल्प.मात्र-नगरी भ्रान्ति.मात्रा.आत्मिका सती ॥४।४०।१०॥
>>>
>>> saMkalpa.mAtra-nagarI bhrAnti.mAtrA.AtmikA satI ||4|40|10||
>>>
>>> .
>>>

>>> * citta.mAtra.mayI *– a measured mode of Affective mind *
>>>
>>> zUnyA* – empty *
>>>
>>> vyoma.mAtra-zarIrikA* – inner space as embodiment *
>>>
>>> saMkalpa.mAtra-nagarI* – conceptually fashioned city *
>>>
>>> bhrAnti.mAtrA.AtmikA satI – *a delusive selfling measured as Being... *

>>>
>>> *vlm.10. The mind itself is a vacuity with a vacuous body; its
>>> conception is the field of its action, and its sphere is full with the
>>> false workings of the mind.
>>>
>>>
>>>
>>> 11
>>>
>>> इह काश्चिन् महामोहा भूतानाम् जातयः स्थिताः ।
>>>
>>> iha kA:cit mahAmohA* bhUtAnAm jAtaya: sthitA: |
>>>
>>> काश्चिद् अभ्युदित-ज्ञानाः काश्चिन् मध्ये स्खलन्ति हि ॥४।४०।११॥
>>>
>>> kA:cit abhyudita-jJAnA: kA:cit madhye skhalanti hi ||4|40|11||
>>>
>>> .
>>>
>>> iha kA:cit mahAmohA x
>>>
>>> bhUtAnAm jAtaya: sthitA:
>>>
>>> kA:cit abhyudita-jJAnA: x
>>>
>>> kA:cit madhye skhalanti hi
>>>
>>> .
>>>

>>> *of beings*
>>>
>>> *there are different sorts*
>>>
>>> *some are greatly deluded*
>>>
>>> *some of studied Wisdom*
>>>
>>> *some*
>>>
>>> *in.between*
>>>
>>> *who stumble along*
>>>
>>> *. *

>>>
>>> *vlm.11. Here there are many kinds of beings, labouring uuder great
>>> ignorance as the beasts and brute creatures. There are some with
>>> enlightened minds as the sages: and others staggering in the intermediate
>>> class, as the majority of mankind.
>>>

>>> #*skhal* - stumble, totter, waver, stammer, falter, err, fail. C.
>>> *skhalayati* - cause to falter (voice) - #pariskhal, #praskhal &

>>> #viskhal = S.
>>>
>>>
>>>
>>> 12
>>>
>>> भुवि सम्बध्यमानानाम् यान्त्य्_एनाम् उपदेश्यताम् ।
>>>
>>> bhuvi sambadhyamAnAnAm yAnti_enAm upadezyatAm |
>>>
>>> सर्वासाम् भूत-जातीनाम् या एता नर-जातयः ॥४।४०।१२॥
>>>
>>> sarvAsAm bhUta-jAtInAm yA* etA* nara-jAtaya: ||4|40|12||
>>>
>>> .
>>>

>>> *upon this Earth *
>>>
>>> *of those connecting here, come to be eligible for instruction *
>>>
>>> *among all the species of beings *
>>>
>>> *are the varieties of the human.race*
>>>
>>> *.*

>>>
>>> bhuvi sambadhyamAnAnAm x
>>>
>>> yAnti_enAm upadezyatAm |
>>>
>>> sarvAsAm bhUta-jAtInAm x
>>>
>>> yA* etA* nara-jAtaya: - x
>>>
>>> .
>>>
>>> *vlm.12. Among all living beings that are confined in this earth, it is
>>> only the human race living in this part (India), that are capable of
>>> receiving instruction and civilization,
>>>
>>> jd. vlm appears to think that only Indians are mankind, but this is not
>>> supported by the text.
>>>
>>> x
>>>
>>> 10 11 12
>>>
>>>
>>>
>>> 13
>>>
>>> बह्वाधयो दुःख.मया मोह-द्वेष-भय.आतुराः ।
>>>
>>> bahu.Adhaya: du:kha.mayA* moha-dveSa-bhaya.AturA: |
>>>
>>> तासाम् सम्यक्.प्रवक्ष्यामि तावत् राजस-सात्विकी ॥४।४०।१३॥
>>>
>>> tAsAm samyak.pravakSyAmi tAvat rAjasa-sAttvikI ||4|40|13||
>>>
>>> .
>>>

>>> * bahu-Adhaya: du:kha.mayA: - *many sorrow.making Affections* =
>>>
>>> moha-dveSa-bhaya.AturA: - *delusion-hatred-fear-suffering* +
>>>
>>> tAsAm samyak.pravakSyAmi - *for them all I will discuss *=
>>>
>>> tAva*t *rAjasa-*sAttvi*kI – *thus the Ra'jas-Sa'ttvic*.

>>>
>>> *vlm.13. But as most of these are subject to diseases and distress, and
>>> are suffering under the thrall of their ignorance, enmity and fear; it is
>>> for them that I will deliver my lecture on social and saintly
>>> conduct--rájsátwiki* niti (in the 42nd captor of this book).
>>>
>>> *VA. of them (people) many are suffering in delusion, hatred and fear,
>>> of them I’ll tell everything (about? for?) rajasic and sattvic types.
>>> *AS. *(Those humans) have numerous mental sufferings (bahvAdhayaH) and
>>> they suffer (du:khamAnAH) with anxieties from confusions, hate and fears. I
>>> will relate their rAjasa and sAttvika natures later (in sarga 42).
>>>
>>> 14
>>>
>>> यत् तद् अप्य्_अमृतम् ब्रह्म सर्व.व्यापि निरामयम् ।
>>>
>>> yat tat api_amRtam brahma sarva.vyApi nirAmayam |
>>>
>>> चिद्.आभासम् अनन्त.आख्यम् अन्-आदि विगत-भ्रमम् ॥४।४०।१४॥
>>>
>>> cit.AbhAsam ananta.Akhyam an-Adi vigata-bhramam ||4|40|14||
>>>
>>> .
>>>

>>> ya*t *ta*t *api -
>>>
>>> *what is That also deathless Immensity pervades everywhere without
>>> assuming form*
>>>
>>> cidAbhAsam - *Conscious.Reflection* =
>>>
>>> ananta.Akhyam - *no end is known to it* =
>>>
>>> anAdi - *no beginning* =
>>>
>>> vigata-bhramam - *delusion dispelled*.

>>>
>>> *vlm.14. I will also treat there about the everlasting, imperishable and
>>> omnipresent brahma, who is without beginning and whose mind is without
>>> error, and of the form of Intel, light.
>>>
>>> *sv.13-16 The intention itself condenses and thus gives rise in the mind
>>> to the substance thus intended. Immediately the mind reproduces the
>>> substance as if in the objective field. At this stage, there is a notion of
>>> this creation having factually abandoned its fundamental and true nature as
>>> the infinite consciousness.
>>>
>>>
>>>
>>> 15
>>>
>>> निस्पन्द-वपुषस् तस्य स्पन्दः सत्ता.एक.देशतः ।
>>>
>>> nispanda-vapuSa: tasya spanda: sattA.eka.dezata: |
>>>
>>> घनताम् एति सौम्ये ऽब्धौ चलता चलताम् इव ॥४।४०।१५॥
>>>
>>> ghanatAm eti saumye_abdhau calatA calatAm iva ||4|40|15||
>>>
>>> .
>>>

>>> nispanda-vapuSa*: t*asya

>>> na.ca vijJAyate kA eSA pazya Azcaryam idam jagat* – x. *
>>>
>>> *vlm.16. Rama asked*:*-How sir, do you speak of a part of the infinite

>>> Spirit, and of the momentum of the motionless God; as also of a change and
>>> effort of it, that is altogether without them (vikárávikrama).
>>>
>>> *sv.13-16 The intention itself condenses and thus gives rise in the mind
>>> to the substance thus intended. Immediately the mind reproduces the
>>> substance as if in the objective field. At this stage, there is a notion of
>>> this creation having factually abandoned its fundamental and true nature as
>>> the infinite consciousness.
>>>
>>> #chad - http://sanskrit.inria.fr/cgi-bin/sktconjug?q=chad;c=10
>>>
>>>
>>>

>>> *Vasishtha said—*
>>>
>>>
>>>
>>> *17*

>>>
>>> तेन जातम् ततो जातम् इति_इयम् रचना गिराम् ।
>>>
>>> tena jAtam tata:_jAtam iti_iyam racanA girAm |
>>>
>>> शास्त्र-संव्यवहार.अर्थम् न राम परमार्थतः ॥४।४०।१७॥
>>>
>>> zAstra-saMvyavahAra.artham na rAma paramArthata: ||4|40|17||
>>>
>>> .
>>>

>>> tena jAtam *- **"born by that" - *tata: jAtam - *"born from that" - *iti*
>>> - so - *
>>>
>>> iyam - *this is - *racanA girAm - *a contrivance/style of verse - *
>>>
>>> zAstra-saMvyavahAra.artham *- **shâstra-ordinary-sense - *
>>>
>>> na rAma paramArthata: *- not, rAma, in the higher sense. *
>>>
>>> *vlm.17. Vasishtha replied*:*-It is the ,usual* and current mode of

>>> expression, both in the sástras and language or the people to say', "all
>>> this is made by or come from Him", but it is not so in its real and
>>> spiritual sense.
>>>
>>> *vwv.1487/17 Rama! This formation of words such as , "(the world) is
>>> brought into existence by That (Absolute) or it has arisen from That
>>> (Absolute)," is for usage in scriptures; not really (or from the Absolute
>>> point of view).
>>>

>>> हृ #hR - #avahR - #vyavahR - #saMvyavahR - #*saMvyavahAra m. -*

>>> intercourse • occupation or dealing with (tena) - mutual dealings, the
>>> commonly accepted sense of the term but in YV it is used as = #vyavahAra = tena
>>> jAtam tato jAtam iti_iyam racanA girAm | zAstra-saMvyavahAra.artham na rAma
>>> paramArthata: ||4|40| fm4040.017.
>>>
>>>
>>>
>>> 18
>>>
>>> विकारित.अवयवित.आदिक्-सत्ता-देशतादयः ।
>>>
>>> vikArita.avayavita.Adik-sattA-dezatA+Adaya: |
>>>
>>> क्रमा न सम्भवति_ईशे दृश्यमान.उदया अपि ॥४।४०।१८॥
>>>
>>> kramA* na sambhavati_Ize dRzyamAna.udayA* api ||4|40|18||
>>>
>>> .
>>>

>>> vikArita.avayavita.Adik-sattA-dezatA*+Ad*aya: *- *
>>>
>>> vikArita.avayavita.Adik-sattA-dezatA-*&c.s** = *

>>>
>>> kramA na sambhavati Ize dRzyamAna.udayA api
>>>
>>> *vlm.18. No change or partition, and no relation of space or time, bear
>>> any reference to the Supreme, who is unchangeable, infinite and eternal;
>>> nor is there any appearance or disappearance of Him at any time or place,
>>> who is ever invisible every where.
>>>
>>> *sv.18 In this world, O Rama, among the many species of living beings
>>> only the human beings are fit to be instructed into the nature of truth.
>>> Even among these human beings many are obsessed by sorrow and delusion,
>>> hate and fear. All this I shall presently deal with in great detail.
>>>
>>> x
>>>
>>> 16 17 18
>>>
>>>
>>>
>>> 19
>>>
>>> तम् विना कल्पना_एव_अन्या न_अस्ति न_अपि भविष्यति ।
>>>
>>> tam vinA kalpanA_eva_anyA na_asti na_api bhaviSyati |
>>>
>>> कुतस्त्यौ क्रम-शब्द.अर्थाव्_उक्तायो व्यवहार-जाः ॥४।४०।१९॥
>>>
>>> kutastyau krama-zabda.arthau_uktAya: vyavahAra-jA: ||4|40|19||
>>>
>>> .
>>>

>>> tam vinA - *without that - *
>>>
>>> kalpanA_eva_anyA na_asti - *there is not any other expression - *
>>>
>>> na_api bhaviSyati *- **nor too will there be - *
>>>
>>> kutastyau krama-zabdArthau* x*
>>>
>>> uktAya: vyavahAra-jA: *-* *wordfs born from common speech *
>>>
>>> *. *
>>>
>>> #ka - #kutas - #kutastya *-*mfn.- coming from where? • (with api) of

>>> unknown origin +
>>>
>>> *vlm.19. There never was nor can there ever be any way, of representing
>>> the incomprehensible, except by symbolical expressions; it was therefore in
>>> accordance to common speech, that I have made use of those words.
>>>
>>> *sv.19 But all this talk about who created this world and how it was
>>> created is intended only for the purpose of composing scriptures and
>>> expounding them: it is not based on truth.
>>>
>>>
>>>
>>> 20
>>>
>>> या या_इह कलना यो ऽर्थो यः शब्दः यो गिराम् गणः ।
>>>
>>> yA yA_iha kalanA ya:_artha: ya: zabda: ya: girAm gaNa: |
>>>
>>> तज्जत्वात् तन्मयत्वाच् च तत् तत्.पदम् इव_इष्यते ॥४।४०।२०॥
>>>
>>> tat.jatvAt tat.mayatvAt ca tat tat.padam iva_iSyate ||4|40|20||
>>>
>>> .
>>>

>>> yA yA iha kalanA - *whatever here is the notion - *
>>>
>>> ya: artha: *- **what meaning - *
>>>
>>> ya: zabda: - *what designation - *
>>>
>>> ya: girAm gaNa: - *what manner of style - *
>>>
>>> tajjatvAt - *from that,born.ity - *
>>>
>>> tan.mayatvAt ca - *and from that.made.ity - *
>>>
>>> tat - *that - *
>>>
>>> tat-padam iva - *like that.condition - *iSyate - *is a/effected*
>>>
>>> *. *

>>>
>>> *vlm.20. Whatever words or sentences are used here as symbolical of some
>>> sense, whether they express as "produced from it tajja" or as a change of
>>> the same--tanmaya", the same should be used, in that sense all along.
>>>
>>> *sv.20-24 Modifications arising in the infinite consciousness or
>>> organisation of the cosmic being, do not really take place in the Lord,
>>> though they appear to do so. There is naught but the infinite
>>> consciousness, even in imagination!
>>>
>>> #ta #tajja . mfn. sprung from (that i.e. from) Sanskrit (as Prakrit or
>>> other words) Va1gbh. ii , 2
>>>
>>> #ta #tanmaya – made-of, consisting-of, a measure-of That (the brahman
>>> Immensity); mfn. made up of , that , absorbed in or identical with that
>>> Mun2d2Up. S3vetUp. Pa1rGr2. MBh. &c
>>>
>>>
>>>
>>> 21
>>>
>>> तज्जः स एव भवति वह्नेर् वह्निर् इव_उत्थितः ।
>>>
>>> taj.ja: sa* eva bhavati vahne: vahni: iva_utthita: |
>>>
>>> जन्यो ऽयम् जनकश् च_अयम् इत्य्_उक्ता भेद-कल्पना ॥४।४०।२१॥
>>>
>>> janya:_ayam janaka: ca_ayam iti_uktA bheda-kalpanA ||4|40|21||
>>>
>>> .
>>>
>>> * taj.ja: sa: eva It is born only of That,
>>>

>>> bhavati vahne*:_*vahni*:_*iva_utthita: as fire proceeds from fire.
>>>
>>> janya:_ayam janaka:_ca_ayam it*i_*uktA bheda-kalpanA

>>>
>>> *vlm.21. It is tajja, as when we say "fire proceeds from fire" (meaning,
>>> the "mundane brahma comes out of the spiritual brahma." Here fire is
>>> symbolical of brahma and the world). It is tanmaya in the expression
>>> "brahma is the producer and produced", (which means the identity--and
>>> transformation of the creator to the creation).
>>>
>>> *sv.20-24 Modifications arising in the infinite consciousness or
>>> organisation of the cosmic being, do not really take place in the Lord,
>>> though they appear to do so. There is naught but the infinite
>>> consciousness, even in imagination!
>>>
>>> x
>>>
>>> 19 20 21
>>>
>>>
>>>
>>> 22
>>>
>>> अयम् अस्मात् सम्.उत्पन्न* इति_इयम् या जगत्.स्थिति: ।
>>>
>>> ayam asmAt samutpanna. * iti_iyam yA jagat.sthiti: |
>>>
>>> आधिक्यम् तत्.क्रियाशक्तौ जन्यम् जनकम् एव वा ॥४।४०।२२॥
>>>
>>> Adhikyam tat.kriyAzaktau janyam janakam eva vA ||4|40|22||
>>>
>>> .
>>>

>>> ayam asmA*t *samutpanna -* "This is born from this" = *
>>>
>>> iti_iyam yA jagat.sthiti: -* so this which is the world.state = *
>>>
>>> janya:_ayam j- *is to be born as this - *
>>>
>>> janaka*: *ca_ayam – *and generating this - *
>>>
>>> it*i_*uktA bheda-kalpanA *-* *so a state of imagined verbal distinction
>>> *
>>>
>>> *. *

>>>
>>> *vlm.22. The first form is applied to the world as proceeding from
>>> brahma: but the other form of the producer and produced, means also the
>>> creative power which made the world.
>>>
>>> *sv.20-24 Modifications arising in the infinite consciousness or
>>> organisation of the cosmic being, do not really take place in the Lord,
>>> though they appear to do so. There is naught but the infinite
>>> consciousness, even in imagination!
>>>
>>> *VA. (as lamp lighted from another lamp) this world arises from hat
>>> (brahman). Kriya zakti makes world abundance and brahman seem as creation
>>> and creator
>>> *AS.The statements like "this is born from this one" which are prevalent
>>> in
>>> the world (iti_iyam yA jagatsthiti: ) that is additional property
>>> of power of action, whether in being born or giving birth.
>>>

>>> #*samutpanna* - sprung up together, arisen, produced, begotten by

>>> (tasmAt) or on (tasmin), occurred, happened, taking place +
>>>
>>>
>>>
>>> 23
>>>
>>> इदम् अन्यद् इदम् चान्यद् इति शब्दार्थ.विक्लवः ।
>>>
>>> idam anyat idam ca_anyat iti zabdArtha-viklava: |
>>>
>>> उक्ताव्_एव न देवे ऽस्ति प्रमितौ भिन्नता यतः ॥४।४०।२३॥
>>>
>>> uktau_eva na deve_asti pramitau bhinnatA yata: ||4|40|23||
>>>
>>> .
>>>

>>> idam anyat *- this other = *
>>>
>>> idam ca anyat *- and this other = *
>>>
>>> iti zabdArtha-viklava:
>>>
>>> uktau eva *- when heard indeed = *
>>>
>>> na deve asti
>>>
>>> pramitau *- i_incorrect = *

>>> taj.jayA eva - *only by being born of That* =
>>>
>>> mana*:*zaktyA - *by the power of manas.Mind* =
>>>
>>> svata: saMjJA pravartate *- of.itself = *
>>>
>>> dRDha-bhAvanayA
>>>
>>> tasmAt = *from That = *
>>>
>>> iSTa: artha: pratipadyate *- the intended meaning is derived. *

>>>
>>> *vlm.24. The mind, by reason of its birth (tajja) from brahma, is
>>> possessed both of the power and intelligence of his Intellect, and is
>>> enabled to accomplish its intended purpose, by means of its intense
>>> application.
>>>

>>> taj.jayA eva *- That.born indeed = *
>>>
>>> manas-shaktyA – *by Mind-power = *
>>>
>>> svata: - *of itself = *
>>>
>>> saMjJA pravartate
>>>
>>> dRDha-bhAvanayA tasmA*t *iSTa:_artha: pratipadyate

>>>
>>> *sv.20-24 Modifications arising in the infinite consciousness or
>>> organisation of the cosmic being, do not really take place in the Lord,
>>> though they appear to do so. There is naught but the infinite
>>> consciousness, even in imagination!
>>>
>>> *VA. the mind, born of Consciousness (That), being consciousness by its
>>> power makes material (whatever) it wishes for.
>>> *AS. By the active power of mind, the various terms (like
>>> creator, creation etc.) arise and and by their establishment desired
>>> meanings are understood. In other words, the mind makes up the terms as
>>> well as their meaning by practice and repetition.
>>>

>>> Øtt. #jJA -> #*samjJA.Awareness *(cp. #saMvit.Awareness) – a Technical
>>> *Term*, subject of a Glossary entry or *sUtra - agreement, *commitment*,
>>> harmony • *clear knowledge* or understanding or notion or conception •
>>> a *sign*, gesture (with the hand, eyes &c) • • samjJAM >kR or .dA, "to
>>> give a *signal*" • a *track*, footstep • an appellation (end-comp. = "
>>> *called*, named") • (in *gram*.) the *name itself* of any Term (*
>>> *samjJAyAm* therefore denotes "[used] in some peculiar sense rather

>>> than in its strictly etymological meaning" e.g. as a name. when I speak of
>>> chit.Consciousness, <cit> is the Term, and Consciousness the samjnA) ••

>>> (Buddhist) perception (one of the 5 #skandha.s q.v) •• *samjnA the
>>> Aware* - daughter of *tvaSTR or *vizvakarman.Worldmaker (the *wife of
>>> the Sun* and mother of *manu, *yama and *yami) - y3001..012
>>>
>>> x
>>>
>>> 22 23 24
>>>
>>>
>>>
>>> *25*

>>>
>>> अग्नेः शिखाया एकस्या द्वितीया जनका_इति या ।
>>>
>>> agne: zikhAyA* ekasyA* dvitIyA janakA_iti yA |
>>>
>>> उक्ति-वैचित्र्यम् एव_एतन् न_उक्त्य्.आर्थे ऽत्र_अस्ति सत्यता ॥४।४०।२५॥
>>>
>>> ukti-vaicitryam eva_etat na_ukti.Arthe_atra_asti satyatA ||4|40|25||
>>>
>>> .
>>>
>>> agne: zikhAyA ekasyA
>>>
>>> dvitIyA janakA iti yA
>>>
>>> ukti-vaicitryam eva etan
>>>
>>> na ukty-Arthe_atra asti satyatA
>>>
>>> *sv.25 To think of that being the creator and the universe as the
>>> created, is absurd: when one lamp is kindled from another, there is no
>>> creator-creature relationship between them — fire is one.
>>>
>>> *vlm.25. To say that one flame of fire, is the producer of another, is
>>> mere logomachy, and there is no truth in this assertion. (Because it is no
>>> other thing produced by another, but the very thing).
>>>
>>>
>>>
>>> 26
>>>
>>> न जन्य-जनकाद्यास् ताः सम्भवन्त्य्_उक्तयः परे ।
>>>
>>> na janya-janaka+AdyA: tA: sambhavanti_uktaya: pare |
>>>
>>> एकम् एव ह्य्_अनन्तत्वात् किम् कथम् जनयिष्यति ॥४।४०।२६॥
>>>
>>> ekam eva hi_anantatvAt kim katham janayiSyati ||4|40|26||
>>>
>>> .
>>>

>>> na janya-janaka*+Ad*yA: – Not through the course of births -

>>>
>>> tA: sambhavanti – do they become, -
>>>
>>> uktaya: pare – in other words, - as said before -
>>>
>>> ekam eva hi anantvAt – what is only one through its boundlessness -
>>>
>>> kim katham janayiSyati – as what and how will/would it give birth?
>>>
>>> *vlm.26. That one is the producer of another is also a paralogy {Or
>>> paralogism, "a fallacy—as distinct from a sophism—one of which the reasoner
>>> is himself unaware. jd} ; because the one brahma being infinite, could
>>> produce no other thing, beside reproducing himself. (For where and whence
>>> could he get another thing to create a thing anew beside in himself?).
>>>
>>> *vwv.1500/26. Those expressions such as the cause or the created thing
>>> do not sride in (or are not possible in the case of) the Supreme Spirit.
>>> How and what will the only One Spirit give birth to, on account of its
>>> infinite nature?
>>>

>>> **sv.26-28 Creation is just a word, it has no corresponding substantial
>>> reality.*

>>>
>>>
>>>
>>> 27
>>>
>>> उक्तेर् एव स्वभावो ऽयम् उक्तेर् उक्तिर्अनन्तरम् ।
>>>
>>> ukte: eva svabhAva:_ayam ukte: ukti: anantaram |
>>>
>>> प्रतियोगि-व्यवच्छेद-संख्याद्य्-अर्थे न युज्यते ॥४।४०।२७॥
>>>
>>> pratiyogi-vyavaccheda-saMkhya+Adi-arthe na yujyate ||4|40|27||
>>>
>>> .
>>>
>>> ukte: eva svabhAva: ayam ukter uktir anantaram
>>>

>>> pratiyogi-vyavaccheda-saMkhya*+Ad*i-arthe *- *
>>>
>>> pratiyogi-vyavaccheda-*saMkhya*-*&c*-arthe* = *

>>> brahma cit - *the brahman is chit.Consciousness =*
>>>
>>> brahma ca manas - *and the brahman is manas.Mind *=
>>>
>>> brahma vijJAna-vastu ca - *and the brahman is the substance of
>>> vijnAna.Understanding = *
>>>
>>> brahma.artha: brahma zabda: ca - *and the brahman-meaning word
>>> "brahman" *=
>>>
>>> brahma cit.brahma dhAtava: - *is brahman with the roots "cit" and
>>> "brahma".*

>>>
>>> sv: " Sound or word is brahman and brahman alone is the component of all
>>> substances." #zabda
>>>
>>> *sv.29 Consciousness is brahman, the mind is brahman, the intellect is
>>> brahman, brahman alone is the substance. Sound or word is brahman and
>>> brahman alone is the component of all substances.
>>>
>>> *vlm.29. brahma is the Intellect–chit, brahma is the mind–manas, brahma
>>> is intelligence–Vijnána, and brahma is substance–Vasthu; He is Sound–sábda,
>>> He is understanding–chit, and He is in the principles of things–Dhatus.
>>>
>>>
>>>
>>> 30
>>>
>>> ब्रह्म सर्वम् इदम् विश्वम् विश्वातीतम् च तत्पदम् ।
>>>
>>> brahma sarvam idam vizvam vizva.atItam ca tat-padam |
>>>
>>> वस्तुतस् तु जगन् नास्ति सर्वम् ब्रह्मह्मैव केवलम् ॥४।४०।३०॥
>>>
>>> vastuta: tu jagat na_asti sarvam brahma_eva kevalam ||4|40|30||
>>>
>>> .
>>>

>>> * brahma sarvam idam vizvam - *this whole universe is the brahman
>>> Immensity = *vizva.atItam ca - *and what is beyond the universe* =
>>>
>>> tat-padam - *is a state of That = *
>>>
>>> vastutas tu - *but from substantial reality* =
>>>
>>> jagan na asti - *the world is not = *
>>>
>>> sarvam brahma - *all is the brahman* =
>>>
>>> eva kevalam - *only, totally.*

>>>
>>> *vwv.1465.y3.4.67;y4.40.30. Any wordf-meaning of the word "world" surely
>>> does not exist at all. In reality, the world does not exist. Everything is
>>> only brahman.
>>>
>>> *vlm.30. The whole universe is brahma, and yet He is beyond all this. In
>>> reality the world is a nullity, for all is brahma alone.
>>>
>>> *sv.30 30-37 All indeed is brahman; there is no world in reality.
>>>

>>> *jd.30 - brahma sarvam idam vizvam - *this whole universe is the
>>> brahman Immensity = *vizva.atItam ca - *and what is beyond the universe*
>>> = tat-padam - *is a state of That = *vastutas tu - *but from
>>> substantial reality* = jagan na asti - *the world is not = *sarvam
>>> brahma - *all is the brahman* = eva kevalam - *only, totally.*
>>>
>>> *x*

>>>
>>> 28 29 30
>>>
>>>
>>>
>>> 31
>>>
>>> इयम् अन्यो ऽयम् अन्यो ऽयम् भाग इत्य्_अम्बर.आत्मनि ।
>>>
>>> iyam anya:_ayam anya:_ayam bhAga* iti_ambara.Atmani |
>>>
>>> मिथ्याज्ञान-विकल्प.उक्तिर् वाचि सत्य.अर्थता_अत्र का ॥४।४०।३१॥
>>>
>>> mithyAjJAna-vikalpa.ukti: vAci satya.arthatA_atra kA ||4|40|31||
>>>
>>> .
>>>

>>> iyam anya: - *this f. other – *
>>>
>>> ayam anya: -* and.this m/n. other - *

>>> tapo-apahata-dRSTitvA*t *dvi.candra-jJAna-doSavat

>>>
>>> *vlm.33. It is untruth that wavers and equivocates in double intendres.
>>> It prevaricates the truth, as the defective eye views the double moon in
>>> the sky.
>>>
>>> *sv.33 30-37 All indeed is brahman; there is no world in reality.
>>>

>>> *x*

>>> iti_eSA_eva parama.arthatA *-* *x *
>>>
>>> *. *
>>>
>>> *without the Thatness of the brahman*
>>>
>>> *nothing whatsoever is possible*
>>>
>>> *for*
>>>
>>> *"All this is indeed brahman"**
>>>
>>> *so only this is the higher sense*
>>>
>>> *.*

>>>
>>> * <sarvam hy etad brahma ayam AtmA brahma> mANDukya.up.
>>>
>>> *vlm.35. Beside the truth of the existence of brahma, there is nothing
>>> which can be proved as absolutely certain; and it is a scriptural truth
>>> which says, "verily all this is brahma."
>>>
>>> *sv.35 30-37 All indeed is brahman; there is no world in reality.
>>>

>>> *jd.35 – brahma-tattvam vinA – *without the Thatness of the brahman *=
>>> na iha kim.ci*t *eva upapadyate – *nothing whatsoever is possible = *sarvam
>>> ca khal*u_*idam brahma - *for "All this is indeed brahman"* – sarvam hy
>>> etad brahma, mAndukya.up. = iti eSA eva paramArthatA – *such alone is
>>> the highest sense. *

>>>
>>>
>>>
>>> 36
>>>
>>> एवंप्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति ।
>>>
>>> evam.prAya: ca he prAjJa siddhAnta: te bhaviSyati |
>>>
>>> तत्रैव_उदाहरिष्यामः सिद्धान्त.अर्थ.उक्ति-पञ्जरम् ॥४।४०।३६॥
>>>
>>> tatra_eva_ut.AhariSyAma: siddhAnta.artha.ukti-paJjaram ||4|40|36||
>>>
>>> .
>>>

>>> evam.prAya*: *ca
>>>
>>> he prAjJa
>>>
>>> siddhAnta*: t*e bhaviSyati

>>>
>>> tatra eva udAhariSyAma:
>>>
>>> siddhAnta.artha.ukti-paJjaram
>>>
>>> .
>>>
>>> *vlm.36. This also must be the conclusion, which you will arrive at by
>>> your reasoning, and which I will propound with many instances and tenets in
>>> the Book of Nirvana or Extinction.
>>>
>>> *sv.36 30-37 All indeed is brahman; there is no world in reality.
>>>
>>> *VA. over the course (prAyas???) also will be conclusion, which I’ll say
>>> later, siddhAnta.artha.ukti-paJjaram - ?
>>> *AS. The word prAyas is an indeclinable meaning "essentially, mostly"
>>> etc. Your determination (siddhAntaH) will be essentially this
>>> (eventually) and there we will spell out totality of its
>>> details (siddhAnta.artha.ukti-paJjara) with illustrations. This is the
>>> promise for the nirvANa-praakaraNa!

>>> *x*

>>> a-vastu-saMkSaye - *When the insubstantial is removed - *
>>>
>>> vastu yathAvastu prasIdati *- **the substantial substantially succeeds
>>> it - *

>>>
>>> yathA ca dRzyate dRzyam -
>>>
>>> jagat na Iza-tama:kSaye
>>>
>>> *vlm.38. The unreality having disappeared, the reality appears to view,
>>> as the darkness of night being dispelled, the visible world comes to sight.
>>>
>>> *sv.38 38-39 Just as when the dirt is removed the real substance is made
>>> manifest, just as when the darkness of the night is dispelled the objects
>>> that were shrouded by the darkness are clearly seen, even so when ignorance
>>> is dispelled truth is realised.
>>>
>>>
>>>
>>> 39
>>>
>>> यद् इदम् अखिलम् आततम् कुदृष्ट्या
>>>
>>> yat idam akhilam Atatam ku.dRSTyA
>>>
>>> तद् उपशमे तव राम निर्मलामे ।
>>>
>>> tat upazame tava rAma nirmalAme |
>>>
>>> अवितथ-पद-निर्मले भविष्यति
>>>
>>> avitatha-pada-nirmale bhaviSyati
>>>
>>> अवितथम् एव न संशयो ऽत्र कश्चित् ॥४।४०।३९॥
>>>
>>> avitatham eva na saMzaya:_atra ka:cit ||4|40|39||
>>>
>>> .
>>>

>>> * yad idam akhilam Atatam *- what is this whole extension = *
>>>
>>> ku-dRSTyA
>>>
>>> tad upazame tava
>>>
>>> o *rAma* =
>>>
>>> nirmAlAme
>>>
>>> avitatha-pada-nirmale bhaviSyati
>>>
>>> avitatham eva na saMzayo atra kaz.cit* – x*
>>>
>>> *. *
>>>
>>> #*Ama - disease*
>>>
>>> *. *

>>>
>>> *vlm.39. The spacious world which appears to your false sight of it,
>>> will vanish, O Ráma! on your attaining to the state of calm quietism. The
>>> fallacious appearances must disappear from your vision, as soon as the
>>> light of truth comes to dawn upon your soul.
>>>
>>> *sv.38 38-39 Just as when the dirt is removed the real substance is made
>>> manifest, just as when the darkness of the night is dispelled the objects
>>> that were shrouded by the darkness are clearly seen, even so when ignorance
>>> is dispelled truth is realised.
>>>

>>> *x*
>>>
>>> 37 38 39
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *o**ॐm*

>>>
>>>
>>>
>>> DAILY READINGS tu 25 December, 2018
>>>
>>>
>>>
>>> fm4041 1.dc25 More Words about Words .z39
>>>
>>>
>>> https://www.dropbox.com/s/r9vqhr4pr180u1n/fm4041%201.dc25%20More%20Words%20about%20Words%20.z39.docx?dl=0
>>>
>>> fm6110 2.dc25 SHARING THE KINGDOM .z30
>>>
>>>
>>> https://www.dropbox.com/s/g5m6ji55zz1lpkn/fm6110%202.dc25%20SHARING%20THE%20KINGDOM%20.z30.docx?dl=0
>>>
>>> fm7212 3.dc25 brahmA & brahman .z26
>>>
>>>
>>> https://www.dropbox.com/s/zuzjr2fw20tvihg/fm7212%203.dc25%20brahmA%20%26%20brahman%20.z26.docx?dl=0
>>>
>>>
>>>
>>> Group Page
>>>
>>> https://groups.google.com/forum/#!forum/yoga.vasishtha

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

>>>
>>> Complete YVFiles
>>>
>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>
>>>
>>>
>>> चित् संवित्त्या.उच्यते जीव:
>>>
>>> cit saMvittyA_ucyate jIva:
>>>
>>> संकल्पात्स मनो_भवेत् ।
>>>

>>> saMkalpAt sa:_man*a: b*havet |

>>>
>>> बुद्धि: चित्तmaहंकार:
>>>

>>> buddhi: cittam a*ham*kAra:

>>>
>>> माया_इति_आदि_अभिधम् तत:॥
>>>
>>> mAyA_iti+Adi_abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
>>>
>>>
>>>

>>> *O**ॐ*m

>>> *FM.4.40 *
>>>
>>> *x*
>>>
>>> *Râma asked—*

>>>
>>> 01 v02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24
>>> 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39
>>>
>>> ||
>>>
>>>
>>>
>>> +++
>>>
>>>
>>>

>>> 28|29|30|*08|*32|33|*07|*34|*16|*35|*07|12|*36|*29|*38|39|31|*12|08|*01
>>> *12|*|03|04|06|*13|*14|*16|*15|16|36|36|*08|*17|*07|*
>>> 18|19|21|22|08|23|24|*02|*26|05|07|05|27|28|*11|*11|31|*31|*11|*09|*30|
>>> *13|31|*32|33 34|*37|*35|38|39|17|*20|*01|02 03|07|13|*25|17|*13|04|
>>> *11|*05 06|17|09|10|25|14|*37|25|*15|18|*09|29|*19|*20|*20 21|*37|*
>>> 22|23|*37|*24|*08|*10|10|*02|12|**31|*25|26|27|*37|*

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> --
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>>> Groups "yoga vasishtha" group.
>>> To unsubscribe from this group and stop receiving emails from it, send
>>> an email to yoga-vasishth...@googlegroups.com.
>>> To view this discussion on the web visit
>>> https://groups.google.com/d/msgid/yoga-vasishtha/e5ebce95-ff31-4af8-844b-79bf0ab6eecd%40googlegroups.com

>>> <https://groups.google.com/d/msgid/yoga-vasishtha/e5ebce95-ff31-4af8-844b-79bf0ab6eecd%40googlegroups.com?utm_medium=email&utm_source=footer>
>>> .
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