y3080_1.ag21-22 UNRIDDLED

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Aug 23, 2014, 10:58:47 PM8/23/14

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y3080_1.ag21-22 UNRIDDLED

fm3080 (trans. only): http://goo.gl/UeXCXU

y3080 (complete Working Notes): http://goo.gl/wolpN2

All YVFiles: http://goo.gl/k3hRBX

Concordant Glossary (CGl1405) http://goo.gl/3Hj9K6

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cit.saMvittyA_ucyate jIva: samkalpAt sa mano bhavet | buddhiz_cittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

UNRIDDLED

vasiSTha said—

महा.निशि महा.अरण्ये महा.राक्षस-कन्यया ।

इति प्रोक्ते महा.प्रश्ने महा.मन्त्री गिरम् ददौ ॥३।८०।१॥

mahA.nizi mahA.araNye mahA.rAkSasa-kanyayA |

iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||

Great was the night,

in the great forest,

where these great questions were asked by the great girl-ogress.

And then the great minister answered her:

vlm.1 Vasishtha continued:—After the giant-like progeny of the Rákshasa had proposed her occult questions, in the deep gloom of night in that thick forest, the good and great counsellor began to give his replies. (The repetition of the word great in the original, expresses the solemnity of the occasion; as the disquisitions concerning the Great God in the Aranyakas or forest lectures of the vedic Rishis, were conducted with great solemnity in their holy hermitage in forests. So was the sermon on the Mount of Jesus).

jd: Clearly the learned VLM has no sense of humor. The tale of the Needle is in burlesque style (#hAsya-rasa). He is satirizing the use of clichés. We could read this as contemporary slang, "In the awesome forest the awesome girl &c."

The MINISTER—

शृणु तोयद-संकाशे प्रश्नम् एतम् भिनद्मि ते ।

अनुक्रमात्मकम् मत्तम् गजेन्द्रम् इव केसरी ॥३।८०।२॥

zRNu toyada-saMkAze praznam etam bhinadmi te |

anukramAtmakam mattam gajendram iva kesarI ||3|80|2||

You drop your questions like a raincloud!

But I'll deal with them for you,

as a lion deals with a crazy elephant.

भवत्या परमात्मा एष कथित: कमलेक्षणे ।

अन्यैव वचो-भङ्ग्या प्रश्न-विद्बोध-योग्यया ॥३।८०।३॥

bhavatyA paramAtmA eSa kathita: kamalekSaNe |

anyaiva vaco-bhaGgyA prazna-vidbodha-yogyayA ||3|80|3||

The Supreme Self

has

been described by you,

lotus.eyed lady,

but differently

thru your choice of words that conceal the meaning of your questions.

अनाख्यत्वाद्_अगम्यत्वान्_मन:-षष्ट-इन्द्रिय-स्थिते: ।

चिन्.मात्रम्_एवम् आत्म-अणुर्_आकाशाद्_अपि सूक्ष्मक: ॥३।८०।४॥

anAkhyatvAd agamyatvAn mana:-SaSTa-indriya-sthite: |

cin.mAtram evam Atma-aNur AkAzAd api sUkSmaka: ||3|80|4||

Because it's indescribable,

thru being unapproachable by manas.Mind with its five senses,

so a measured Self-Atom of chit.Consciousness,

is subtler even than aakaasha.Space.

चिद्.अणो: परमस्य_अन्त: सद्_इव_असद्_इव_अपि वा ।

बीजे_अन्तर्.द्रुम-सत्ता_इव स्फुरति_इदम् जगत्.स्थितम् ॥३।८०।५॥

cid.aNo: paramasya anta: sad iva asad iva api vA |

bIje_antar.druma-sattA iva sphurati idam jagat-sthitam ||3|80|5||

Within a Consciousness-Atom of the Supreme

is the seemingly real

or else seemingly unreal—

as a seeming tree-reality in a seed sprouts this world-condition.

sv.5 The entire universe exists in the consciousness that is atomic, even as a tree exists within the seed: but, then the universe exists as consciousness and does not exist as the universe.

सत्-किम्.चिद्.अनुभूतित्वात्_सर्व.आत्मकतया स्व.त: ।

तदात्मकतया पूर्वम् भावा: सत्ताम् किल_आगत: ॥३।८०।६॥

sat-kim.cid.anubhUtitvAt_sarva.AtmakatayA sva.ta: |

tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||3|80|6||

From the experience of being anything

thru your own state of All.Selfness,

by means of That.Selfness

former states

indeed come to reality.

sv. That consciousness exists, however, because such is the experience of all, and since it alone is the self of all. Since it is, all else is.

vlm.6. It is called a reality from our notion of its being the soul of all by itself, and it is from that soul that all other existences have come in to being.

आकाशम् बाह्य-शून्यत्वाद्_अनाकाशम् तु चित्त्वत: ।

अति.इन्द्रियत्वान्_नो किम्.चित्_स एव_अणुर्_अनन्तक: ॥३।८०।७॥

AkAzam bAhya-zUnyatvAd_anAkAzam tu cittvata: |

ati.indriyatvAn_no kim.cit_sa eva_aNur_anantaka: ||3|80|7||

What is Space

because of its external emptiness

but non-Space

from its nature as Consciousness,

beyond the senses—

it is nothing-at.all,

it's only a boundless atom.

sv. ... It is: yet because it cannot be experienced by the mind and senses, it is not....

सर्व.आत्मकत्वाद्_भुक्ते च तेन किम्.चिन्_न किम्.चन ।

चिद्.अणो: प्रतिभा सा स्याद्_एकस्य_अनेकता_उदिता ।

असत्येव यथा हेम्न: कटक.आदि तथा परे ॥३।८०।८॥

sarva.AtmakatvAd_bhukte ca tena kim.cin_na kim.cana |

cid.aNo: pratibhA sA syAd_ekasya_anekatA_uditA |

asatyeva yathA hemna: kaTaka.Adi tathA pare ||3|80|8||

And thus thru being an All.Self

it enjoys

anything

not anyhow.

It seems the radiance of a chit-Atom

a nonUnity arisen from One

as when the unreal in gold becomes jewelry in its perfection.

vlm.8. It is not a nothing from its being permeated in all things, (i.e. though all pervading yet it is an absolute entity); for all things are but reflexions of the minute Intellect, and its unity shines forth in the plurality, all which is as unreal, as the formal bracelet formed of the substantial gold.

एषो ऽणु: परमाकाश: सूक्ष्मत्वाद् अप्य् अलक्षित: ।

मन:-षष्ठेन्द्रिय-अतीत: स्थित: सर्वात्मको ऽपि सन् ॥३।८०।९॥

eSo 'Nu: paramAkAza: sUkSmatvAd apy alakSita: |

mana:-SaSThendriya-atIta: sthita: sarvAtmako 'pi san ||3|80|9||

This aNu.Atom is transcendent Space

of subtle nature

and so undefined,

beyond the scope of manas.Mind and its senses,

being the self of all.

vlm.9. This minutial is the transcendal vacuum, and is imperceptible owing to its minuteness; and though it is situated in all things yet it is unperceived by the mind and external senses.

सर्वात्मकत्वान् न एव असौ शून्यो भवति कर्हिचित्।

यद् अस्ति न तद् अस्ति इति वक्ता मन्ता इति स्मृत: ॥३।८०।१०॥

sarvAtmakatvAn na eva asau zUnyo bhavati karhicit|

yad asti na tad asti iti vaktA mantA iti smRta: ||3|80|10||

Because.of its nature as the Self of all

it does not become empty anyhow.

If you say

"What is, is not That",

you're considered as a thoughtful speaker.

कया.चिद्_अपि युक्त्या_इह सतः_अ.सत्त्वम् न युज्यते ।

सर्व.आत्मा स्व.आत्म-गुप्तेन कर्पुरेण_इव दृश्यते ॥३।८०।११॥

kayA.cid_api yuktyA_iha sataH_a.sattvam na yujyate |

sarva.AtmA sva.Atma-guptena karpureNa_iva dRzyate ||3|80|11||

What sort of reasoning is here?

Of what is So,

we do not speak of its nonexistence.

The sarva.aatma-All.Self is seen to be

by your sva.aatma-own.self

just as camphor is known by its fragrance.

vlm. ... the universal soul is known in its hidden form, like the unseen camphor by its smell.

sv.11 Moreover, its existence can be experienced indirectly just as the existence of camphor can be experienced by its fragrance.

चिन्.मात्र-अणु: स एव_इह सर्वम् किम्.चिन्_मन:-स्थितम् ।

न किम्.चिद्_इन्द्रिय.अतीत-रूपत्वाद्_अ.मल: स्थित: ॥३।८०।१२॥

cin.mAtra-aNu: sa eva_iha sarvam kim.cin_mana:-sthitam |

na kim.cid_indriya.atIta-rUpatvAd_a.mala: sthita: ||3|80|12||

This atomic Consciousness

is everything whatever that is seated here in manas.Mind.

And nothing impure exists beyond its sensory form.

स एव च एको ऽनेकश् च सर्व-सttva-Aत्म-वेदनात् ।

स एव इदम् जगद्_ढत्ते जगत्-कोश=स्थस् तथैव हि ॥३।८०।१३॥

sa eva ca_eko_an.ekaz_ca sarva.sattva-Atma-vedanAt |

sa eva idam jagad_dhatte jagat-koza=sthas tathaiva hi ||3|80|13||

Thru the knowledge of everything as being.So

it alone presents this world

and in that very way is the world ensheathed in it.

vlm.13. It is one and all, the unity as well as plurality, by its being the soul of each and all, both singly as well as collectively, and its supporting and containing each and all by and within itself.

sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.

इमाश् चित्त-महाम्भोधौ त्रिजगल्-लव-वीचय: ।

प्रज्ञास् तस्मिन् कचन्त्य् अप्सु द्रवत्वाच् चक्रता इव ॥३।८०।१४॥

imAz citta-mahAmbhodhau trijagal-lava-vIcaya: |

prajJAs tasmin kacanty apsu dravatvAc cakratA iva ||3|80|14||

These whirlpools in the great ocean of affection

—the three worlds—

which the wise project in That

are caused by the very nature of the running water.

चित्त-इन्द्रियाद्य्=अलभ्यत्वात् सो ऽणु: शून्य-स्वरूप-वत् ।

स्व.संवेदन-लभ्यत्वाद् अशून्यम् व्योम-रूप्य् अपि ॥३।८०।१५॥

citta-indriyAdy=alabhyatvAt so 'Nu: zUnya-svarUpa-vat |

sva.saMvedana-labhyatvAd azUnyam vyoma-rUpy api ||3|80|15||

Because it can't be reached

by the Affective senses

the aNu.Atom seems to have an empty character.

Because it can be reached

thru your own.awareness

it is not empty

though it has a spacious form.

sv. Because this consciousness is beyond the reach of the mind and senses, it seems to be a void; but since it can be known by self-knowledge, it is not a void.

सो ऽहम् भवान् एव भवान् संपन्नो ऽद्वैत-वेदनात् ।

स भवान् न भवेन् नाहम् जातो बोध-बृहद्-वपु: ॥३।८०।१६॥

so 'ham bhavAn eva bhavAn saMpanno 'dvaita-vedanAt |

sa bhavAn na bhaven nAham jAto bodha-bRhad-vapu: ||3|80|16||

I am "Your Being",

being only a measure of existents produced thru knowledge of nonduality,

but that Being does not become.

Not."I"

is born as the vasy Realization-Body.

jd. There is barely translatable wordplay here on the common address <bhavAn>, "Your Being", with the noun <bhava>, and the verb <bhavet>.

sv.16 On account of the indivisibility of consciousness, I am you and you are me; but the indivisible consciousness itself has become neither I nor you!

vlm.16. I am That and so art thou, by our conviction of the unity (of the spirit); but neither am I That nor thou art He, by believing ourselves as composed of our bodies only.

त्वंताहंतात्मकम् सर्वम् विनिगीर्यावबोधत: ।

न त्वम् नाहम् न सर्वम् च सर्वम् वा भवति स्वयम् ॥३।८०।१७॥

tvaMtA.ahaMtA-Atmakam sarvam vinigIrya_avabodhata: |

na tvam nAham na sarvam ca sarvam vA bhavati svayam ||3|80|17||

A Selfling of "you"ness or "I"nesss—

all

are swallowed in the understanding.

No you, no I, no everything—

or everything becomes itSelf.

गच्छन् न गच्छत्य् एषो ऽणुर् योजन-ओघ-गतो ऽपि सन् ।

संवित्त्या योजनौघ्त्वम् तस्य अणोर् अन्तरे स्थितम् ॥३।८०।१८॥

gacchan na gacchaty eSo 'Nur yojana-ogha-gato 'pi san |

saMvittyA yojanaughtvam tasya aNor antare sthitam ||3|80|18||

Going, this Atom does not go

though it has traveled so many leagues

thru its Awareness

a sea of leagues exists

within

that Atom.

न गच्छत्य् एष यातो ऽपि संप्राप्तो ऽपि च नागत: ।

स्व.सत्ताकाश-कौशान्तर्-वासित्वाद् देश-कालयो: ॥३।८०।१९॥

na gacchaty eSa yAto 'pi saMprApto 'pi ca nAgata: |

sva.sattAkAza-kauzAntar-vAsitvAd deza-kAlayo: ||3|80|19||

It does not go tho it has come

and tho attained yet it's not reached

because of the nature of its own reality-space

as in a cocoon

thru its abidance

in place and time.

sv. The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

गम्यम् यस्य शरीर-स्थम् क्व किल असौ प्रयाति हि ।

कुच-कोटर-ग: पुत्र: किम् मात्रान्यत्र वीक्ष्यते ॥३।८०।२०॥

gamyam yasya zarIra-stham kva kila asau prayAti hi |

kuca-koTara-ga: putra: kim mAtrAnyatra vIkSyate ||3|80|20||

What is to come—

how is it seated in the body

and where would it go?

A child nestled on the breast—

what other mother does it know?

vlm.20. That which hath its seat in the body can never go out of it; as a baby hanging on the breast of its mother, cannot look to another place for its rest.

गम्यो यस्य महादेशो यावत् संभवम् अक्षय: ।

अन्तस्थ: सर्व-कर्तुर् हि स कथम् क्व इव गच्छति ॥३।८०।२१॥

gamyo yasya mahAdezo yAvat saMbhavam akSaya: |

antastha: sarva.kartur hi sa katham kva iva gacchati ||3|80|21||

For one who can travel thru a great place

as far as it is possible,

one who is set unchangingly within,

where would the all.doer go,

and how?

यथा देशान्तर-प्राप्ते कुम्भे वक्त्र-समुद्रिते ।

तदाकाशस्य गमनागमने न तथात्मन: ॥३।८०।२२॥

yathA dezAntara-prApte kumbhe vaktra-samudrite |

tadAkAzasya gamanAgamane na tathAtmana: ||3|80|22||

While a desha.Place is got within a pot

when its mouth is sealed

yet in aakaasha.Space

—where there's no coming and going—

it is not thus for the Self.

jd. #deza is too frequently translated as "space", particularly when joined to #kAla as "space-time". aakaasha.Space is unlimited. The interior of a sealed pot is a desha.Place that is limited by the walls and seal of the pot.

चित्तता स्थाणुता स्वान्तर् यदा स्तो ऽनुभवात्मिके ।

चेतनस्य जडस्यैव तदासौ द्वयम् एव च ॥३।८०।२३॥

cittatA sthANutA svAntar yadA sto 'nubhavAtmike |

cetanasya jaDasyaiva tadAsau dvayam eva ca ||3|80|23||

The Affective state,

when the stable Pillar state

is intimate experience within yourself

of the still chetana.Intelligence,

even then is

This,

and a second too

sv.23 The self which is of the nature of pure consciousness seems to be inert and insentient ...

vlm. The cogitation and incogitancy of the [_chit] intellect, being both perceived in our minds, it is said to be both intellection as well as dullness of the intellect.

यदा चेतन-पाषाण-सत्ता-एकात्म-एक-चिद्.वपु: ।

तदा चेतन-एवासौ पाषाण इव राक्षसि ॥३।८०।२४॥

yadA cetana-pASANa-sattA-ekAtma-eka-cid.vapu: |

tadA cetanA_eva_asau pASANa iva rAkSasi ||3|80|24||

When your body is intelligent being like stone,

one self,

one Consciousness,

then your intelligence too is like stone,

Demoness.

vlm.24. When our intellection is assimilated into the solid substance of Divine Intellect, then is our intellect said to become solidified as a stone.

परम-व्योम्न्य् अनाद्यन्ते चिन्मात्र-परमात्मना ।

विचित्रम् त्रिजगच्-चित्रम् तेनेदम् अकृतम् कृतम् ॥३।८०।२५॥

parama-vyomny anAdyante cinmAtra-paramAtmanA |

vicitram trijagac-citram tenedam akRtam kRtam ||3|80|25||

In the supreme sky

without beginning or end,

thru the measured Consciousness of the supreme Self,

this surprising wonder, the triple world,

which is un.done

by That is done.

vlm. ... most wonderful as they are his increate creations. (These being but manifestations of his inborn essence).

sv. ...though all this seems to have been done, such effect being a mere fancy, nothing has been done.

तत्-संचित्त्या वह्नि-सत्ता तेनात्यक्तानलाकृति: ।

सर्वगो ऽप्य् अदहत्य् एव स जगद्-द्रव्य-पावक: ॥३।८०।२६॥

tat-saMvittyA vahni-sattA tenAtyaktAnalAkRti: |

sarvago 'py adahaty eva sa jagad-dravya-pAvaka: ||3|80|26||

Thru the awareness of That

is the reality of fire

thru That

not losing the form of flame

though omni.going

yet it is unburning

the fire of worldly things.

vlm. ... It inheres in all bodies without burning them, and is the enlightener and purifier of all substances. (This answers the question, "what is fiery without its inflammability").

प्रज्वलद् भास्वराकारान् निर्मलाद् गगनाद् अपि।

प्रज्वलच् चेतन-एकात्मा तस्माद् अग्नि: स जायते ॥३।८०।२७॥

prajvalad bhAsvarAkArAn nirmalAd gaganAd api|

prajvalac cetana-ekAtmA tasmAd agni: sa jAyate ||3|80|27||

Blazing

from its brilliant form

more spotless than the sky,

blazing

the intelligent one Self

from That

is born as fire.

vlm.27. The blazing intelligence of the divine soul, which is purer than the etherial sphere, produces the elemental fire by its presence.

संवेदनाद्_यद्_अर्क.आदि-प्रकाशस्य प्रकाशक: ।

न नश्यत्य्_आत्म.भा-रूपो महा.कल्प-अम्बुदैर्_अपि ॥३।८०।२८॥

saMvedanAd_yad_arka.Adi-prakAzasya prakAzaka: |

na nazyaty_Atma.bhA-rUpo mahA.kalpa-ambudair_api ||3|80|28||

Thru full awareness

what is the illumination of the luminous suns and stars

in the form of the light of Self

is not destroyed

even by the Doomsday clouds.

अ.नेत्र-लभ्यो ऽनुभव-रूपो हृद्-गृह-दीपक: ।

सर्व-सत्ता-प्रदो ऽनन्त: प्रकाश: परम: स्मृत: ॥३।८०।२९॥

a.netra-labhyo 'nubhava-rUpo hRd-gRha-dIpaka: |

sarva.sattA-prado 'nanta: prakAza: parama: smRta: ||3|80|29||

Not to be got thru the eyes

it is a form experienced as a light within Heart House,

presenting all reality,

unending light,

perfection remembered.

प्रवर्तते_अस्मद् आलोको मन:-षष्ठेन्द्रिय-अतिगात् ।

येन अन्तरा अपि वस्तूनाम् दृष्टा दृष्य-चमत्कृति: ॥३।८०।३०॥

pravartate_asmad Aloko mana:-SaSThendriya-atigAt |

yena antarA api vastUnAm dRSTA dRSya-camatkRti: ||3|80|30||

This light appears

through the emergence of manas.Mind together with its senses

whereby

even within substantial things

the sight is amazing to behold.

लता-गुल्माङ्कुरादीनाम् अनक्षाणाम् च पोषक: ।

उत्सेध-वेदनाकार: प्रकाशो ऽनुभवात्मक: ॥३।८०।३१॥

latA-gulmAGkurAdInAm anakSANAm ca poSaka: |

utsedha-vedanAkAra: prakAzo 'nubhavAtmaka: ||3|80|31||

latA-gulma-aGkura-AdInAm -

What subsists in vines, shrubs, shoots,

and sense.less things

grown into knowledgable form

is the light of self.experience.

sv.31 It alone is the intelligence that indwells even trees, plants and creepers, and preserves them.

vlm.31. The eyeless vegetable creation, is sensible of an inward light within them, causing their growth and giving them the capability of bearing their fruits and flowers.

कालाकाश-क्रियासत्ता जगत् तत्रास्ति वेदने ।

स्वामी कर्ता पिता भोक्ता आत्मत्वाच् च न किम्.चन ॥३।८०।३२॥

kAlAkAza-kriyAsattA jagat tatrAsti vedane |

svAmI kartA pitA bhoktA AtmatvAc ca na kim.cana ||3|80|32||

The reality of works in Time and Space

the world

is there in the understanding

of the Master, Maker, Father, Enjoyer, Self—

and is not anything.

sv.32 That self or infinite consciousness is, from the ordinary point of view, the creator, the protector and the overlord of all; and yet from the absolute point of view, in reality, being the self of all, it has no such limited roles.

अणुत्वम् अजहत् सो ऽणुर् जगद्-रत्न-समुद्गक: ।

मातृ-मान-प्रमेय=आत्म जगन् नास्तीति केवले ॥३।८०।३३॥

aNutvam ajahat so 'Nur jagad-ratna-samudgaka: |

mAtR-mAna-prameya=Atma jagan nAstIti kevale ||3|80|33||

Not losing its atomicity

the world is a jewel.box.

Without the Self that is measurer, measurement, and measured

the world is not

entirely.

vlm.33. The atomic spirit is the casket of the bright gem of the world, without changing its minuteness. The divine spirit is its measure and measurer, beside which there is no separate world of itself.

स एव सर्व-जगति सर्वत्र कचति स्फुटम् ।

यदा जगत्-समुद्रे_अस्मिन्स् तदासौ परमो मणि: ॥३।८०।३४॥

sa eva sarva.jagati sarvatra kacati sphuTam |

yadA jagat-samudre_asmins tadAsau paramo maNi: ||3|80|34||

As this entirety of the worlds

it shines everywhere clear.

When in this world-ocean

then it is the Supreme maNi.Stone.

vlm.34. It is that Spirit which manifests itself in every thing in all these worlds; but it shines as the brightest gem, when all the worlds are compressed in it (at the universal dissolution).

दुर्बोधत्वात् तम: सो ऽऽणुश् चिन्मात्रत्वात् प्रकाश-दृक्।

सो ऽस्ति संवित्ति-रूपत्वाद् अक्षातीतस् तथा न सन् ॥३।८०।३५॥

durbodhatvAt tama: so ''Nuz cinmAtratvAt prakAza-dRk|

so 'sti saMvitti-rUpatvAd akSAtItas tathA na san ||3|80|35||

dur.bodha.tvAt

When it is difficult to realize

dark is the aNu.Atom,

when it is measured Consciousness

it is clear to see,

thru its formation in the process of awareness

thus not being beyond the senses.

vlm.35. From the unintelligibleness of his nature, he is said to be a speck of obscurity, as he is called to be a ray of light, from the brightness of his intellect. He is known as existent by our consciousness of him, as he is said to be non-existent from his being removed from our visual sight.

दूरे सो ऽन्.अक्ष-लभ्यत्वाच् चिद्रूपत्वान् न दूरग: ।

सर्व-संवेदनाच् छैलो ह्य् असाव् एव अणुर् एव सन् ॥३।८०।३६॥

dUre so 'n.akSa-labhyatvAc cidrUpatvAn na dUraga: |

sarva.saMvedanAc chailo hy asAv eva aNur eva san ||3|80|36||

When far

it is not to be got by the senses;

near it has the state of a chid.ruupa-Consciousness.Form;

Thru becoming aware of the All

it is a mountain

for only this very aNu.Atom is existent.

vlm.36. He is said to be afar from his invisibleness to our eyes, and to be near us from his being of the nature of our intellect. He is represented as a mountain for his being the totality of our consciousness, although he is minuter than any perceptible particle.

तत्-संवेदन-मात्रम् यत् तद्-इदम् भासते जगत् ।

न सत्यम् अस्ति शैलादि तेनाणाव् एव मेरुता ॥३।८०।३७॥

tat-saMvedana-mAtram yat tad-idam bhAsate jagat |

na satyam asti zaila.Adi tena_aNAv_eva merutA ||3|80|37||

What is measured as awareness of That—

that shines as this world.

The mountains are not real

for the state of _meru is in an aNu.Atom.

vlm.37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomic substratum.

निमेष-कृति-भासो हि निमेष इति कथ्यते ।

कल्पेति प्रति-भासो हि कल्प-शब्देन कथ्यते ॥३।८०।३८॥

nimeSa-kRti-bhAso hi nimeSa iti kathyate |

kalpeti prati-bhAso hi kalpa-zabdena kathyate ||3|80|38||

For it is a momentary flash

while it is projected as a kalpa.Age

when described by the word <kalpa>.

vlm.38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).

कल्प-क्रिया-विलासो हि निमेष: प्रति-भासते ।

बहु-योजन-कोटिस्थम् मनस्य् एव महापुरम् ॥३।८०।३९॥

kalpa-kriyA-vilAso hi nimeSa: prati-bhAsate |

bahu-yojana-koTistham manasy eva mahApuram ||3|80|39||

For a kalpa.Age's work and play

are an eyeblink's projection

spreading many thousands of leagues

to show a great city in the Mind.

vlm.39. Sometimes a twinkling—instant represents a Kalpa, when it is fraught with the acts and thoughts of an age; as an extensive country of many leagues, is pictured in miniature or in a grain of the brain.

निमेष-जठरे कल्प-संभव: समुदेति हि ।

महा-नगर-निर्माणम् मुकुरे-ऽन्तरिवामले ॥३।८०।४०॥

nimeSa-jaThare kalpa-saMbhava: samudeti hi |

mahA-nagara-nirmANam mukure-'ntarivAmale ||3|80|40||

In the womb of the moment

an Age is born

for it rises.forth

as the building of a great city

as.if within a spotless mirror.

vlm.40. The course of a long Kalpa, is sometimes represented in the womb of a nimesha instant; as the period of the building of a great city, is present in the small space of the mind's remembrance, as it is in the bosom of a mirror.

निमेष-कल्प-शैलादि-पूर-योजन-कोटय: ।

यत्र अणाव् एव विद्यन्ते तत्र द्वैतैक्यते कुत: ॥३।८०।४१॥

nimeSa-kalpa-zailAdi-pUra-yojana-koTaya: |

yatra aNAv eva vidyante tatra dvaitaikyate kuta: ||3|80|41||

nimeSa-kalpa-zailAdi-pUra-yojana-koTaya: |

yatra aNAv eva vidyante tatra dvaitaikyate kuta: ||3|80|41||

In their millions

momentary and agelong

mountain.chains in their leagues,

there

where in an Atom they exist

how is their duality unified?

sv. ... how can one assert the reality of either duality or non-duality?

कृतवान् प्राग् इदम् अहम् इति बुद्धाव् उदेति हि ।

क्षनात् सत्यम् असत्यम् च दृष्टान्त: स्वप्न-विभ्रम: ॥३।८०।४२॥

kRtavAn prAg idam aham iti buddhAv udeti hi |

kSanAt satyam asatyam ca dRSTAnta: svapna-vibhrama: ||3|80|42||

"I have made separate this 'I',"

or "I am separately doing this,"—

when such thoughts arise

at once

the real and unreal

are exemplified

in dream-delusion.

दुःखे काल: सुदीर्घो हि सुखे लघुतर: सदा।

रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रस्य चोदिता ॥३।८०।४३॥

duHkhe kAla: sudIrgho hi sukhe laghutara: sadA|

rAtrir dvAdaza-varSANi harizcandrasya coditA ||3|80|43||

For

when you're unhappy,

time is very long,

and when you're happy, it's too brief:

a night that lasted twelve.years-long

happened to King _harish-chandra.

निश्चयो य उदेत्य् अन्त: सत्यात्मा सत्य एव च ।

हेम्नि इव कटकादित्वम् स एव चिति राजते ॥३।८०।४४॥

nizcayo ya udety anta: satyAtmA satya eva ca |

hemni iva kaTakAditvam sa eva citi rAjate ||3|80|44||

What arises as certainty within

the real self and its reality

like jewelry in gold

only seems-to.be in chit.Consciousness

न निमेषो ऽस्ति नो कल्पो नादूरम् न च दूरता ।

चिदणुः-प्रतिभैवैवम् स्थितान्य् आन्यान्य् अवस्तुवत् ॥३।८०।४५॥

na nimeSo 'sti no kalpo nAdUram na ca dUratA |

cid.aNu: pratibhA_eva_evam sthita-anya-anyAny_a-vastuvat ||3|80|45||

There is no blinking moment.

No Age.

No near nor far.away.

Only as a Consciousness.Atom=projection

are there this thing and the other,

not substantially.

प्रकाश-तमसोर् दूर-अदूरयो: क्षण-कल्पयो: ।

एक-चिद्.देहयोर् एव न भेदो ऽस्ति मनाग्-अपि ॥३।८०।४६॥

prakAza-tamasor dUra-adUrayo: kSaNa-kalpayo: |

eka-cid.dehayor eva na bhedo 'sti manAg-api ||3|80|46||

Of radiance and darkness,

of the distant and the near,

of instants and ages,

for the one-consciousness=body there are no such distinctions whatever.

vlm.46. The contraries as light and darkness, nearness and distance, and a moment and an age, being but varied impressions on the unvaried percipient mind, have no real difference in them.

प्रत्यक्षम् अक्ष-सारत्वाद् अ.प्रत्यक्षम् ततो ऽतिगतम् ।

दृश्यत्वेनैष वोदेति चेता द्रष्टैव सद्-वपु: ॥३।८०।४७॥

pratyakSam akSa-sAratvAd a.pratyakSam tato 'tigatam |

dRzyatvenaiSa vodeti cetA draSTaiva sad-vapu: ||3|80|47||

Evidence gathered from the senses

or thru its perceptual nature

arises

as affective chetas.Awareness,

the Seer,

the Suchness embodied.

vlm.47. All things or objects which are perceptible to the senses, are called to be evident or apparent; and those which lie beyond them, are said to be imperceptible or unapparent. But visual sensation is not selfevident, except the vision of the intellect, which is the real essence.

यावत् कटक-संवित्तिस् तावन् नास्तीव हेमता ।

यावच् च दृश्यता-आपत्तिस् तावन् नास्तीव सा कला ॥३।८०।४८॥

yAvat kaTaka-saMvittis tAvan nAstIva hematA |

yAvac ca dRzyatA-Apattis tAvan nAstIva sA kalA ||3|80|48||

So.far as there is awareness of a bracelet,

thus.far it does not appear as goldness.

So.far as there is an event of perception,

thus.far it does not appear as a particular event.

sv.48 As long as one sees the bracelet as a bracelet, it is not seen as gold; but when it is seen that 'bracelet' is just a word and not the reality, then gold is seen. Even so, when the world is assumed to be real, the self is not seen: but when this assumption is discarded, consciousness is realised.

vlm.48. As long as there is the knowledge of the jewel, there is the knowledge of the gem also; that of the real gem, being lost under the apparent form.

कटकत्वे_अकृते_अदृष्टे सुवर्णत्वम् इवाततम् ।

केवलम् निर्मलम् शुद्धम् ब्र्हमैव परिदृश्यते ॥३।८०।४९॥

kaTakatve_akRte_adRSTe suvarNatvam ivAtatam |

kevalam nirmalam zuddham brhamaiva paridRzyate ||3|80|49||

When bracelet.ness is not made nor seen

it is apprehended as gold.ness,

for the entirely taintless pure brahman.Immensity only is seen.

sv. It is the all; hence real. It is not experienced; hence unreal.

vlm. It is by reversion of the attention from the visible form of the jewel to the real essence of the gem, that one is led to the sight of the pure light of the only One Brahma.

सर्वत्वाद् एव सद्रूपो दुर्लक्ष्यत्वाद् असद्-वपु: ।

चेतनश् चेतनात्मत्वाच् चेत्यासंभवतस् त्व् अचित् ॥३।८०।५०॥

sarvatvAd eva sadrUpo durlakSyatvAd asad-vapu: |

cetanaz cetana.AtmatvAc cetya-asaMbhavatas tv a.cit ||3|80|50||

sarva.tvAt eva

Thru its very omneity

it is the form of being-sat.So

thru its misapprehension

it is embodied unreality.

It is intelligent

thru its soul's intelligence,

altho

thru the unbecoming of what may be conceived

it is not Consciousness.

sv. It is the all; hence real. It is not experienced; hence unreal.

vlm. ... unreal, because He is not the object of vision.

चिच्-चमत्कार-मात्रात्मन्य् अस्मिंश् चित्-प्रतिभात्मनि ।

जगत्य् अनिल-वृक्षाभे चिच्-चेत्य-कलने कुत: ॥३।८०।५१॥

cic-camatkAra-mAtrAtmany asmiMz cit-pratibhAtmani |

jagaty anila-vRkSAbhe cic-cetya-kalane kuta: ||3|80|51||

When the soul is measured in the wonders of Consciousness,

when this Consciousness-projected soul

is in the world,

in the illuminating Wind-tree*

* The tree of the praaNa.Winds.

as the conceptual activity of Consciousness

where does it come from?

यथा तापस्य पीनस्य भासनम् मृग-तृष्णिका ।

एवम् पीवरम् अद्वैतम् तथा चिद्.भासनम् जगत् ॥३।८०।५२॥

yathA tApasya pInasya bhAsanam mRga-tRSNikA |

evam pIvaram advaitam tathA cid.bhAsanam jagat ||3|80|52||

It's like the emanation from

the spreading heat of a mirage,

so abundantly nondual too is the world,

an emanation of chit.Consciousness.

अर्क-अंशुभि: सुक्ष्मतर-निर्माणम् यद् अनामयम् ।

अस्तिता-नास्तिते तत्र कल्पादेर् इव का एव धि: ॥३।८०।५३॥

arka-aMzubhi: sukSmatara-nirmANam yad anAmayam |

astitA-nAstite tatra kalpAder iva kA eva dhi: ||3|80|53||

Of subtler measure than sun-beams,

what is unmeasured as the states of is.ness and non.isness

is there

as the course of a kalpa.Age.

Where

would you keep the many events of such a kalpa.Age?

vlm.53. That which is rarer than the rays of the sun and never decays, is ever as uniform as it was before creation and disjoined from it. Hence its existence is tantamount to its nonexistence.

माययांशु-कणाङ्के खे यथा कचति काञ्चनम् ।

तथा जगद् इदम् भाति चिच् चेत्य=कलने कुत: ॥३।८०।५४॥

mAyayA_aMzu-kaNa-aGke khe yathA kacati kAJcanam |

tathA jagad idam bhAti cic cetya=kalane kuta: ||3|80|54||

Thru mAyA.Illusion

bit by bit the parts appear

or as the sky is filled with gold

this world appears

as the conceptual activity of Consciousness

where does it come from?

vlm.54. As the accumulation of sunbeams, exhibits the formation of a gold mine in the sky; so the golden appearance of the world, prevents the deluded to look to the knowable object of the intellect.

स्वप्न-गन्धर्व-संकल्प-नगरे कुड्यवेदनम् ।

न सन् नासद् यथा तद्वद् विद्धि दीर्घ-भ्रमम् जगत् ॥३।८०।५५॥

svapna-gandharva-saMkalpa-nagare kuDyavedanam |

na san nAsad yathA tadvad viddhi dIrgha-bhramam jagat ||3|80|55||

In _gandharva City,

as it's imagined in a dream,

there is the Wall of Knowing neither So nor notSo.

You should know this long-delusive world to be like that.

तथा च एवंविध.न्याय-भावना=aभ्यास+नि.र्मलात् ।

चिद्.आकाशेन निर्याति यथा भूतार्थ-दर्शिन: ॥३।८०।५६॥

tathA ca evaM.vidha-nyAya.bhAvana=abhyAsa+nirmalAt |

cid.AkAzena niryAti yathA bhUtArtha-darzina: ||3|80|56||

And so

thru the purification of this kind of logical understanding

of chid.aakaasha-Consciousness.Space

it ceases to be a reality of perception.

न कुड्याकाशयोर् भेदो दृश्य-संवेदनाद् ऋते ।

आ=ब्रह्म-जीव.कलानाद् यद् रूढम् रूढम् एव च ॥३।८०।५७॥

na kuDyAkAzayor bhedo dRzya-saMvedanAd Rte |

A=brahma-jIva.kalAnAd yad rUDham rUDham eva ca ||3|80|57||

There is no difference

between a wall and Space it occupies

except for

your perceptual Sam.vedana Co.gnition

made of particles

from Brahmaa the Immense

to Living.jiiva,

that rise and rise again and again.

प्रतिभासाच् चिद्.आकाशे सत्त्वशून्यम् भवन्ति ता: ।

प्रकचन्ति ह्य् अनिर्भाव्या: प्रभा-पिण्ड इव प्रभा: ॥३।८०।५८॥

pratibhAsAc cid.AkAze sattvazUnyam bhavanti tA: |

prakacanti hy anirbhAvyA: prabhA-piNDa iva prabhA: ||3|80|58||

For they project

what's not impossible,

as photonic lumps of light project

illumination.

vlm. They live and shine like the solar rays, proceeding imperceptibly from that luminous orb.

पृथक्तामतिभासस्य स्वचमत्कारयोगत: ।

सर्वात्मिका हि प्रतिभा परा वृक्षात्मबीजवत् ॥३।८०।५९॥

पृथक्ताम्_अति.भासस्य स्व.चमत्कार-योगत: ।

सर्व.आत्मिका हि प्रतिभा परा वृक्ष.आत्म-बीजवत् ॥३।८०।५९॥

The separateness

of the great light

is from your own amazing yoga.Yoke

for the pratibhaa.Projection

is perfect as a self.seed on a tree.

sv. It is the assumption of division that creates diversity....

बीजम् अन्तस्थ-वृक्षत्वम् नाना-ऽनाना यथैक-दृक् ।

तथा ऽसंख्य-जगद्-ब्रह्म शान्तम्-आकाश-कोशवत् ॥३।८०।६०॥

bIjam antastha-vRkSatvam nAnA-'nAnA yathaika-dRk |

tathA 'saMkhya-jagad-brahma zAntam-AkAza-kozavat ||3|80|60||

Just as the seed has the internal state of a tree,

variously and invariously

the one Seer

thus

is the brahmaa of the Innumerable Worlds,

peacefully sheathed in space.

vlm. As the tree contained in the seed, is of the same kind with the parent seed; so the inumerable[ innumerable] worlds contained in the vacuous seed of Brahma, are also void and vacuum as Brahma himself.

शान्तं समन्तमजमेकमनादिमध्यं

नेहास्ति काचन कलाकलना कथंचित् ।

निर्द्वन्द्वशान्तमतिरेकमनेकमच्छम्

आभासरूपमजन्मेकविकासमास्ते ॥३।८०।६२॥

zAntam samastam_ajam_ekam_an.Adi-madhyam |

na_iha_asti kAcana kalA-kalanA katham.cit |

nirdvandva-zAntam_atirekam_anekam_accham

AbhAsa-rUpam_ajam_eka-vikAsam_Aste ||3|80|61||

It is a peaceful whole,

the unborn one,

the middle of the beginningless.

It is not anything

and yet is composed of parts,

at peace in nonduality,

undifferentiated, not-one,

clearly a projective form.

It is an unborn unified expansion.

oॐm

•

wn3080

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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

oॐm

y3080.001

वसिष्ठ उवाच

महानिशि महारण्ये महाराक्षसकन्यया ।

इति प्रोक्ते महाप्रश्ने महामन्त्री गिरं ददौ ॥१॥

vasiSTha uvAca |

mahA.nizi mahA.araNye mahA.rAkSasa-kanyayA |

iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||

वसिष्ठ उवाच VASISHTHA:

महा.निशि - In the great night महा.अरण्ये - in the great forest

महा.राक्षस-कन्यया - by the great Raakshasa girl

इति प्रोक्ते महा.प्रश्ने - the great question thus being asked

महा.मन्त्री गिरम् ददौ - the great minister gave voice: -1-

sv.1 THE MINISTER replied:

vlm.1 Vasishtha continued:—After the giant-like progeny of the Rákshasa had proposed her occult questions, in the deep gloom of night in that thick forest, the good and great counsellor began to give his replies. (The repetition of the word great in the original, expresses the solemnity of the occasion; as the disquisitions concerning the Great God in the Aranyakas or forest lectures of the vedic Rishis, were conducted with great solemnity in their holy hermitage in forests. So was the sermon on the Mount of Jesus).

jd: Clearly the learned VLM has no sense of humor. The tale of the Needle is in burlesque style (#hAsya-rasa). He is satirizing the use of clichés. We could read "In the awesome forest the awesome girl &c."

Great was the night, in the great forest,

where these great questions were asked by the great girl-ogress.

And then the great minister answered her:

-1-

````y3080.002

mantryuvAca |

zRNu toyadasaMkAze praznametaM bhinadmi te |

anukramAtmakaM mattaM gajendramiva kesarI ||3|80|2||

mantry uvAca |

zRNu toyada-saMkAze praznam etam bhinadmi te |

anukramAtmakam mattam gajendram iva kesarI ||3|80|2||

zRNu – Listen. -

toyada-saMkAze praznam etam – This questionnaire is like a raincloud -

bhinadmi te – I'll clear them for you -

anukrama-Atmakam – in due order, one-by-one -

mattam gajendram iva – as with a mad bull-elephant -

kesarI – does a lion.

sv.2 I shall surely answer your questions, O lady!

vlm.2. The Counsellor said:—Hear, me! thou dark and cloud like form! to unravel thy riddling questions, with as great ease as the lion foils the fury of gigantic elephants.

Listen. This questionnaire is like

a raincloud. I will clear it up

for you, question by question, as

a lion fells an elephant. -2-

````y3080.003

bhavatyA paramAtmaiSa kathita: kamalekSaNe |

anayaiva vacobhaGgyA praznavidbodhayogyayA ||3|80|3||

bhavatyA paramAtmA eSa kathita: kamalekSaNe |

anyaiva vaco-bhaGgyA prazna-vidbodha-yogyayA ||3|80|3||

bhavatyA paramAtmA eSa kathita: kamalekSaNe |

anyaiva vaco-bhaGgyA prazna-vidbodha-yogyayA ||3|80|3||

sv.3 For that to which all your questions refer is the supreme self.

vlm.3. All thy questions relate to the Supreme Spirit, and are framed in thy enigmatical language, to try the force of our penetration into their hidden meanings.

````y3080.004

anAkhyatvAdagamyatvAnmana:SaSThendriyasthite: |

cinmAtramevamAtmANurAkAzAdapi sUkSmaka: ||3|80|4||

anAkhyatvAd agamyatvAn mana:-SaSTa-indriya-sthite: |

cin.mAtram evam Atma-aNur AkAzAd api sUkSmaka: ||3|80|4||

anAkhyatvAd – From being indescribable -

agamyatvAn – from being unapproachable -

mana:-SaSTa-indriya-sthite: – by Manas Mind and the five senses – thus making six -

cin.mAtram evam Atma-aNur – so measured Chit-Consciousness, the Self-atom, -

AkAzAd api sUkSmaka: – is subtler even than Space.

sv.4 That self is subtler than even space since it has no name and cannot be described; and neither the mind nor the senses can reach it or comprehend it. It is pure consciousness.

vlm.4. The soul which is Selfsame, with the intellect which is minuter than a particle of air, is that atomic principle that thou dost inquire into, because it is a nameless minim imperceptible by the six organs of sense, and unintelligible to the mind. (Answer to the first question about the atom.

[A1]

rAkSasy uvAca |

ekasya aneka-saMkhyasya kasya aNor ambudher iva |

antar.brahmANDa-lakSANi lIyante budbudA iva ||3|80|

"What one atom is counted as

the tens of thousands found within

the Brahma-Egg, dissolving like

bursting bubbles in the ocean?"

Because it's indescribable,

because it's unapproachable

by the Mind and the five senses,

so measured Consciousness, the Self-

atom, is more subtle than Space. -4-

````y3080.005

cidaNo: paramasyAnta: sad ivAsad ivApi vA |

bIje'ntar drumasatteva sphuratIdaM jagatsthitam ||3|80|5||

cid.aNo: paramasyAnta: sad iva asad iva api vA |

bIje_antar.druma-sattA iva sphurati idam jagat-sthitam ||3|80|5||

cid.aNo: paramasya anta: sad iva asad iva api vA |

bIje_antar.druma-sattA iva sphurati idam jagat-sthitam ||3|80|5||

sv.5 The entire universe exists in the consciousness that is atomic, even as a tree exists within the seed: but, then the universe exists as consciousness and does not exist as the universe.

vlm.5. Underlying the atomic intellect, is the minute seed which contains this universe; but whether it is a substantial or unsubstantial reality, nobody can say. (This is the answer to the second question with regard to the mundane seed).

````y3080.006

satkiMcidanubhUtitvAtsarvAtmakatayA svata: |

tadAtmakatayA pUrvaM bhAvA: sattAM kilAgatA: ||3|80|6||

sat-kim.cid.anubhUtitvAt_sarva.AtmakatayA sva.ta: |

tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||3|80|6||

sat-kim.cid.anubhUtitvAt -

sarva.AtmakatayA sva.tas -

tad-AtmakatayA pUrvam bhAvA: sattAm kia lAgata: -

sv.6 That consciousness exists, however, because such is the experience of all, and since it alone is the self of all. Since it is, all else is.

vlm.6. It is called a reality from our notion of its being the soul of all by itself, and it is from that soul that all other existences have come in to being, (Answer about the nature of God).

````y3080.007

AkAzaM bAhyazUnyatvAdanAkAzaM tu cittvata: |

atIndriyatvAnno kiMcitsa evANuranantaka: ||3|80|7||

AkAzam bAhya-zUnyatvAd_anAkAzam tu cittvata: |

ati.indriyatvAn_no kim.cit_sa eva_aNur_anantaka: ||3|80|7||

AkAzam bAhya-zUnyatvAt – It is Space because of its external emptiness -

anAkAzam tu cittva-ta: – but non-Space from its nature as Consciousness -

ati-indriyatvAt na-u kim.cit – beyond the senses, it is nothing-at-all -

sa eva aNur anantaka: - it is only an unbounded atom.

sv.7 7-8 That self is empty like space; but it is not nothingness, since it is consciousness. It is: yet because it cannot be experienced by the mind and senses, it is not. It being the self of all, it is not experienced (as the object of experience) by anyone. Though one, it is reflected in the infinite atoms of existence and hence appears to be many.

vlm.7. It is a void from its outward inanity, but it is no void as regards its intellect (which is a reality); it is said to be nothing from its imperceptibility, but it is a subtile something from its imperishableness. (All finite bodies are unreal, the immortal soul is real, and identic with the Supreme soul).

"What is the Space that is not Space?

What anything's nothing at all?

What is the "I" that you've become?

and what I am I, your Majesty?" -3-

It is Space on-account.of its

external emptiness. It is

non-Space because.of its nature

as Consciousness. Because it is

beyond the senses, it's nothing-

at-all--an unbounded atom. -7-

````y3080.008

sarvAtmakatvAdbhukte ca tena kiMcinna kiMcana |

cidaNo: pratibhA sA syAdekasyAnekatoditA |

asatyeva yathA hemna: kaTakAdi tathA pare ||3|80|8||

sarva.AtmakatvAd_bhukte ca tena kim.cin_na kim.cana |

cid.aNo: pratibhA sA syAd_ekasya_anekatA_uditA |

asatyeva yathA hemna: kaTaka.Adi tathA pare ||3|80|8||

sarva.Atmaka.tvAd bhukte ca tena kim.cin na kim.cana -

cid.aNo: pratibhA sA syAd -

ekasya anekata-uditA -

asaty eva yathA hemna: kaTaka-Adi tathA pare -

sv.8 7-8 That self is empty like space; but it is not nothingness, since it is consciousness. It is: yet because it cannot be experienced by the mind and senses, it is not. It being the self of all, it is not experienced (as the object of experience) by anyone. Though one, it is reflected in the infinite atoms of existence and hence appears to be many.

sv.8 This appearance is however unreal even as 'bracelet' is an imaginary appearance of gold which alone is real.

````y3080.009

eSo'Nu: paramAkAza: sUkSmatvAdapyalakSita: |

mana:SaSTendriyAtIta: sthita: sarvAtmako'pi san ||3|80|9||

eSo 'Nu: paramAkAza: sUkSmatvAd apy alakSita: |

mana:-SaSThendriya-atIta: sthita: sarvAtmako 'pi san ||3|80|9||

eSo aNu: paramAkAza: – This atom is transcendent Space -

sUkSmatvAd apy alakSita: – but from its subtlety is undefined – without distinguishing marks -

mana:-SaSThendriya-atIta: sthita: – being situate beyond the Mind and senses -

sarvAtmako 'pi san – though being the self of all.

sv.9 But, the self is not unreal.

vlm.9. This minutial is the transcendal vacuum, and is imperceptible owing to its minuteness; and though it is situated in all things yet it is unperceived by the mind and external senses.

ko'Nustama: prakAza: syAtko'Nurasti ca nAsti ca |

ko'NurdUre'py adUre ca ko'Nureva mahAgiri: ||3|80|9||

"What atom is both dark and bright?

what Atom both is and is not?

what Atom is both near and far?

what atom is a great mountain?"

This atom is transcendent Space,

but from its subtlety it has

no marks of definition. It

is situate beyond the Mind

and senses, though the self of all. -9-

````y3080.010

sarvAtmakatvAnnaivAsau zUnye bhavati karhicit |

yadasti na tadastIti vaktA mantA iti smRta: ||3|80|10||

sarvAtmakatvAn na eva asau zUnyo bhavati karhicit|

yad asti na tad asti iti vaktA mantA iti smRta: ||3|80|10||

sarva.Atmaka-tvAt – Because.of All-Self-ness -

na eva asau zUnyo bhavati karhicit – it does not become empty anywhen -

yad asti na tad asti iti vaktA – One who says "What is, is not That" -

mantA iti smRta: - is considered as a 'Thinker'.

sv.10 It is not a void or nothingness: for it is the self of all, and it is the very self of one who says it is and of one who says (or thinks) it is not!

vlm.10. Its universal pervasion cannot make it void and null, because all that is (existent) is not that (Intellect), which alone is known as the thinking principle, that makes us speak, see and act.

`y3080.011

कयाचिदपि युक्त्येह सतोऽसत्त्वं न युज्यते ।

सर्वात्मा स्वात्मगुप्तेन कर्पुरेणेव दृश्यते ॥११॥

kayA.cid_api yuktyA_iha sataH_a.sattvam na yujyate |

sarva.AtmA sva.Atma-guptena karpureNa_iva dRzyate ||3|80|11||

कया.चिद्_अपि युक्त्या_इह - What sort of reasoning is here?

सतः_अ.सत्त्वं न युज्यते - Of what is So, the nonexistence is not appropriate.

सर्व.आत्मा स्व.आत्म-गुप्तेन - The All-Self by your own-self

कर्पुरेण_इव दृश्यते - is see/known as with camphor {by its fragrance}. -11-

jd>#gup – to protect —>#gupta -adj.- protected, guarded, • hidden, secret •• #guptam -ind.- secretly, privately • #guptasu, #gupte - in a hidden place. • N. of several men belonging to the #vaizya caste, esp. the founder of the renowned Gupta dynasty in which the names of the sovereigns generally end in gupta (cf. #candragupta, #samudra-g., #skanda-g.

vlm.11. No kind of reasoning can establish the non—entity of the real Ens (sat), because of it is not being seen by anybody. Yet the universal soul is known in its hidden form, like the unseen camphor by its smell.

sv.11 Moreover, its existence can be experienced indirectly just as the existence of camphor can be experienced by its fragrance.

```y3080.012

cinmAtrANu: sa eveha sarvaM kiMcinmana:sthitam |

na kiMcidindriyAtItarUpatvAd amala: sthita: ||3|80|12||

cin.mAtra-aNu: sa eva_iha sarvam kim.cin_mana:-sthitam |

na kim.cid_indriya.atIta-rUpatvAd_a.mala: sthita: ||3|80|12||

cinmAtra-aNu: sa eva iha sarvam kim.cin mana:-sthitam -

na kim.cid indriya-AtIta-rUpatvAd amala: sthita: -

= > "ka: sarva na ca kimcic ca" ... < Comm.

vlm.1:2. The unlimited soul resides in all limited bodies, and the atomic intellect pervades the vast universe; and it is in the same manner as the mind fills all bodies, in its purely subtile state unknown to the senses.

sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.

[Q79.11]

"What wind is it that isn't wind?

What is the word that's not a word?

What all is also not-at-all?

What I is somehow not-I too?"

````y3080.013

sa eva caiko'nekazca sarvasattvAtmavedanAt |

sa evedaM jagaddhRtte jagatkozastathaiva hi ||3|80|13||

sa eva ca eko 'nekaz ca sarva.sattvAtma-vedanAt |

sa eva idam jagad-dhatte jagat-koza=sthas tathaiva hi ||3|80|13||

sa eva ca eka: aneka: ca – It is both one and not-one -

sarva.sattvAtma-vedanAt -

sa eva idam jagad-dhatte j-

agat-koza=sthas tathaiva hi -

sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.

````y3080.014

imAzcittamahAmbhodhau trijagallavavIcaya: |

prajJAstasminkacantyapsu dravatvAccakratA iva ||3|80|14||

imAz citta-mahAmbhodhau trijagal-lava-vIcaya: |

prajJAs tasmin kacanty apsu dravatvAc cakratA iva ||3|80|14||

= > "kasmAn na kim.cic ca pRthag Urmy-AdÎva mahAmbhasaH" ... etena "kasyêcchayA pRthak cAsti" ity etad api samAhitam eva < Comm.

imA: * trijagal-lava-vIcaya: -

* citta-mahAmbhodhau -

prajJAs tasmin kacanty apsu -

dravatvAt cakra.tA iva -

sv.14 In that infinite ocean of consciousness, whirlpools known as the three worlds arise spontaneously and naturally, even as whirlpools are caused by the very nature of the running water.

vlm.14. All these worlds are as little billows in the vast ocean of the divine Intellect; whose intelligence, like a liquid body, shows itself in the form of eddies in the water, (Hence nothing is different from the Supreme).

````y3080.015

cittendriyAdyalabhyatvAtso'NuHzUnyatvarUpavat |

svasaMvedanalabhyatvAdazUnyaM vyomarUpyapi ||3|80|15||

citta-indriyAdy=alabhyatvAt so 'Nu: zUnya-svarUpa-vat |

sva.saMvedana-labhyatvAd azUnyam vyoma-rUpy api ||3|80|15||

citta-indriya-Ady=alabhyatvAt – Because.of not being attainable by the Affective senses -

so 'Nu: zUnya-svarUpa-vat – that Atom seems to have an empty character -

sva.saMvedana-labhyatvAd – because.of bring attainable thru self-awareness -

azUnyam vyoma-rUpy api – it is unempty though a Space-form.

>"dik-kAlAdy-anavacchinnAd ekasmAd asata: sataH" ... < Comm.

sv.15 Because this consciousness is beyond the reach of the mind and senses, it seems to be a void; but since it can be known by self-knowledge, it is not a void.

vlm.15. This minutiae of the intellect being imperceptible to the senses and the mind, is said to be of the form of vacuity; but being perceived by our consciousness, it is not a nothing although of the nature of a void in itself.

````y3080.016

so'haM bhavAneva bhavAnsaMpanno'dvaitavedanAt |

sa bhavAnna bhavennAhaM jAto bodhabRhadvapu: ||3|80|16||

so 'ham bhavAn eva bhavAn saMpanno 'dvaita-vedanAt |

sa bhavAn na bhaven nAham jAto bodha-bRhad-vapu: ||3|80|16||

= > "ko bhavAn eva saMpannaH" ... < Comm.

so 'ham bhavAn eva bhavAn saMpanno advaita-vedanAt -

sa bhavAn na bhaven na aham jAto bodha-bRhad-vapu: -

sv.16 On account of the indivisibility of consciousness, I am you and you are me; but the indivisible consciousness itself has become neither I nor you!

vlm.16. I am That and so art thou, by our conviction of the unity (of the spirit); but neither am I That nor thou art He, by believing ourselves as composed of our bodies only. (It is in answer of what art thou &c. Spiritually considered all souls are the same with the supreme; but being viewed in the body, all bodies are different from one another, and quite apart from their unity with the Divine spirit).

````y3080.017

tvaMtAhaMtAtmakaM sarvaM vinigIryAvabodhata: |

na tvaM nAhaM na sarvaM ca sarvaM vA bhavati svayam ||3|80|17||

tvaMtAhaMtAtmakam sarvam vinigIryAvabodhata: |

na tvam nAham na sarvam ca sarvam vA bhavati svayam ||3|80|17||

tvaMtA you-ness

ahaMtA I-ness

Atmaka identity

vinigIrya

avabodha waking; perception; instruction avabodha-tas thru it

tvantA-hantAtmakam sarvam vinigIryAva-bodhata: |

na tvam nAham na sarvam cA sarvam vA bhavati svayam ||3|80|17||

sv.17 When the wrong notions of 'you' and 'I' are given up, there arises the awareness that there is neither you, nor I, nor everything; perhaps it alone is everything.

vlm.17. Our egoism and tuism being got rid of by our knowledge of truth, we cease to be the ego and tu; and so all other persons lose all their properties (vlmayam or suum) in the sole Unity. (This is an enlargement of the preceding answer to the

question—What art thou &c.).

````y3080.018

gacchanna gacchatyeSo'Nuryojanaughagato'pi san |

saMvittyA yojanaughatvaM tasyANorantare sthitam ||3|80|18||

gacchan na gacchaty eSo 'Nur yojana-ogha-gato 'pi san |

saMvittyA yojanaughtvam tasya aNor antare sthitam ||3|80|18||

gacchan na gacchaty eSo 'Nur – Going, this Atom does not go -

yojana-ogha-gata: api san – though having traveled so many leagues – a flood of leagues -

saMvittyA – thru its Awareness – sam-vid is to -vitti as psd is to patti -

yojana-oghtvam – a sea of leagues -

tasya aNor antare sthitam – is situate within that Atom.

sv.18 The self being infinite moves not though moving, and yet is for ever established in every atom of existence.

vlm.18. This particle of the intellect is immovable, though it moves thousand of miles over; and we find in our consciousness many a mile to be composed in this particle. (The mind notwithstanding its wide range never, stirs from its seat in the soul).

"Going, what's it that doesn't go?

resting, what's it that does not rest?

What is the consciousness of stone?

and what makes pictures in the sky?"

This Atom moves does not move,

though having traveled many leagues:

because.of its Awareness all

those leagues are found in that Atom. -18-

````y3080.019

na gacchatyeSa yAto'pi saMprApto'pi ca nAgata: |

svasattAkAzakauzAntarvAsitvAddezakAlayo: ||3|80|19||

na gacchaty eSa yAto 'pi saMprApto 'pi ca nAgata: |

sva.sattAkAza-kauzAntar-vAsitvAd deza-kAlayo: ||3|80|19||

na gacchati eSa yAta: api -

saMprApta: api ca na Agata: -

sva.sattA-AkAza-kauza-antar.vAsi.tvAd -

deza-kAlayo: -

sv.19 19-21 The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

vlm.19. The mind is firmly seated in the vacuous intellect, from which it never stirs, though if[it?] goes to all places where it is never located. (This is the answer of what moveth not).

````y3080.020

gamyaM yasya zarIrasthaM kva kilAsau prayAti hi |

kucakoTaraga: putra kiM mAtrAnyatra vIkSyate ||3|80|20||

gamyam yasya zarIra-stham kva kila asau prayAti hi |

kuca-koTara-ga: putra: kim mAtrAnyatra vIkSyate ||3|80|20||

gamyam yasya zarIra-stham – Of what is to come to be seated in the body -

kva kila asau prayAti hi – where then is it to go? -

kuca-koTara-ga: putra: – A child nestled on the breast -

kim mAtrA anyatra vIkSyate – what other mother does it know? - or mAtrA 'measure' -

sv.20 19-21 The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

vlm.20. That which hath its seat in the body can never go out of it; as a baby hanging on the breast of its mother, cannot look to another place for its rest.

````y3080.021

gamyo yasya mahAdezo yAvatsaMbhavamakSaya: |

antastha: sarvakarturhi sa kathaM kveva gacchati ||3|80|21||

gamyo yasya mahAdezo yAvat_saMbhavam akSaya: |

antastha: sarva.kartur hi sa katham kva iva gacchati ||3|80|21||

gamya: yasya mahAdeza: -

For one who can travel thru a great place

yAvat saMbhavam

as much as brought.to.be

undecaying

antastha: sarva.kartu: hi -

for the inner seat of the all.doer

sa katham kva iva gacchati -

wherever would he go

and how?

vlm.21. One though free to range over large tracts at will, will never start from his own abode, where he has the liberty and power to do all he likes.

sv.21 19-21 The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

````y3080.022

yathA dezAntaraprApte kumbhe vaktrasamudrite |

tadAkAzasya gamanAgamane na tathAtmana: ||3|80|22||

yathA dezAntara-prApte kumbhe vaktra-samudrite |

tadAkAzasya gamanAgamane na tathAtmana: ||3|80|22||

yathA dezAntara-prApte -

kumbhe vaktra-samudrite -

tadA AkAzasya gamana-agamane na tathA Atmana: -

sv.22 If a pot is taken from one place to another, the space within does not move from one place to another, for everything is for ever in space.

vlm.22. Wherever the mind may rove, it is never affected by the climate of that place; as a jar taken to a distant country with its mouth shut, does not yield any passage to the light and air of that region into it. (In answer to what remains in a place so as it does not remain there).

````y3080.023

cittatA sthANutA svAntaryadA sto'nubhavAtmike |

cetanasya jaDasyaiva tadAsau dvayameva ca ||3|80|23||

cittatA sthANutA svAntar yadA sto 'nubhavAtmike |

cetanasya jaDasyaiva tadAsau dvayam eva ca ||3|80|23||

cittatA sthANutA svAntar yadA sto 'nubhava-Atmike -

cetanasya jaDasya eva tadA asau dvayam eva ca -

= > "kaz cetano'pi pASANaH" ... < Comm.

sv.23 The self which is of the nature of pure consciousness seems to be inert and insentient ...

vlm.23. The cogitation and incogitancy of the intellect, being both perceived in our minds, it is said to be both intellection as well as dullness of the intellect. (This is the answer "of what is ever active, yet as dull as a block of stone").

````y3080.024

yadA cetanapASANasattaikAtmaikacidruPa: |

tadA cetana evAsau pASANa iva rAkSasi ||3|80|24||

yadA cetana-pASANa-sattA-ekAtma-eka-cid.vapu: |

tadA cetana-evAsau pASANa iva rAkSasi ||3|80|24||

yadA cetana-pASANa-sattA-eka-Atma-eka-cid.vapu: -

tadA cetana-eva asau pASANa iva rAkSasi -

sv.24 ... when it is apparently associated with inertia.

vlm.24. When our intellection is assimilated into the solid substance of Divine Intellect, then is our intellect said to become solidified as a stone. (By forgetting one's self to a stone. Pope).

````y3080.025

paramavyomnyanAdyante cinmAtraparamAtmanA |

vicitraM trijagaccitraM tenedamakRtaM kRtaM ||3|80|25||

parama-vyomny anAdyante cinmAtra-paramAtmanA |

vicitram trijagac-citram tenedam akRtam kRtam ||3|80|25||

parama-vyomni anAdyante -

cinmAtra-paramAtmanA -

vicitram trijagat-citram -

tena idam akRtam kRtam -

= > "kazcid vyomni vicitra-kRt" ... < Comm.

sv.25 25-26 In infinite space, this infinite consciousness had made infinite objects appear; though all this seems to have been done, such effect being a mere fancy, nothing has been done. Hence, it is both consciousness and inertia, the doer and the non-doer.

vlm.25. The worlds which the intellect of the Supreme Being has spread in the infinite space, are the most wonderful as they are his increate creations. (These being but manifestations of his inborn essence).

````y3080.026

tatsaMvittyA vahnisattA tenAtyaktAnalAkRti: |

sarvago'pyadahatyeva sa jagaddravyapAvaka: ||3|80|26||

tat-saMvittyA vahni-sattA tenAtyaktAnalAkRti: |

sarvago 'py adahaty eva sa jagad-dravya-pAvaka: ||3|80|26||

tat-saMvittyA vahni-sattA tena atyakta-analakRti: -

sarvago 'py adahaty eva -

sa jagad-dravya-pAvaka: -

= > vahnitAm ajahac caiiva kasya vahniradAhakaH" ... < Comm.

sv.26 25-26 In infinite space, this infinite consciousness had made infinite objects appear; though all this seems to have been done, such effect being a mere fancy, nothing has been done. Hence, it is both consciousness and inertia, the doer and the non-doer.

vlm.26. The Divine Soul is of the essence of fire, and never forsakes its igneous from. It inheres in all bodies without burning them, and is the enlightener and purifier of all substances. (This answers the question, "what is fiery without its inflammability").

````y3080.027

prajvaladbhAsvarAkArAnnirmalAdgaganAdapi |

prajvalaccetanaikAtmA tasmAdagni: sa jAyate ||3|80|27||

prajvalad bhAsvarAkArAn nirmalAd gaganAd api|

prajvalac cetana-ekAtmA tasmAd agni: sa jAyate ||3|80|27||

prajvalad bhAsvara-AkArAt nirmalAt gaganAt api -

prajvalac cetana-ekAtmA tasmAd agni: sa jAyate -

= prajvaladbhAsvarAkArAnnirmalAdgaganAdapi |

prajvalaccetanaikAtmA tasmAdagni: sa jAyate = > "avahner jAyate vahni: kasmAt" ... < Comm.

sv.27 The reality in fire is this self or consciousness: ...

vlm.27. The blazing intelligence of the divine soul, which is purer than the etherial sphere, produces the elemental fire by its presence. (As the burning of mount Sinai in the Bible and Taurus in the Koran, and the fiery form of Brahmá the creator and regent of vulgar fire). (This is in answer of "what unigneous entity produces the substance of fire?").

```y3080.028

saMvedanAdyadarkAdiprakAzasya prakAzaka: |

na nazyatyAtmabhArUpo mahAkalpAmbudairapi ||3|80|28||

saMvedanAd_yad_arka.Adi-prakAzasya prakAzaka: |

na nazyaty_Atma.bhA-rUpo mahA.kalpa-ambudair_api ||3|80|28||

saMvedanAd -

yad arka-Adi-prakAzasya prakAzaka: -

na nazyati Atma.bhA-rUpa: -

mahAkalpAmbudair api -

= > "acandrArkAgnitAro'pi ko 'vinAza: prakAzakaH" ... < Comm.

sv.28 ... yet, the self does not burn nor is it burnt, since it is the reality in all, and infinite.

vlm.28. The intellect which is the light of the soul, and enlightener of the lights of the luminous sun, moon and stars, is indestructible and never fades; although the light of the luminaries, is lost on the last day of universal doom. (In answer to "what unextinguishable fire is the kindler of planetary lights).

````y3080.029

anetralabhyo'nubhavarUpo hRdgRhadIpaka: |

sarvasattAprado'nanta: prakAza: parama: smRta: ||3|80|29||

a.netra-labhyo 'nubhava-rUpo hRd-gRha-dIpaka: |

sarva.sattA-prado 'nanta: prakAza: parama: smRta: ||3|80|29||

a.netra-labhya: -

anubhava-rUpa: -

hRd-gRha-dIpaka: -

sarva.sattA-prada: ananta: prakAza: parama: smRta: -

= > "a-netra-labhyAt kasmAc ca prakAza: saMpravartate" ... < Comm.

sv.29 It is the eternal light which shines in the sun, the moon, and the fire, but independent of them.

vlm.29. There is an inextinguishable light (glory), known as ineffably transcendental, which the eye cannot behold, but is perceptible to the mind as its inward illumination, and presenting all things to its view. (Answer to "what light imperceptible to the eye, brings all things to view?" This is spiritual light).

````y3080.030

pravartate'smadAloko mana:SaSThendriyAtigAt |

yenAntarApi vastUnAM dRSTA dRzyacamatkRti: ||3|80|30||

pravartate_asmad Aloko mana:-SaSThendriya-atigAt |

yena antarA api vastUnAm dRSTA dRSya-camatkRti: ||3|80|30||

pravartate asmad Aloka: -

mana:-SaSThendriya-atigAt -

yena antarA api vastUnAm dRSTA dRSya-camatkRti: -

sv.30 It shines even when these have set: it illumines all from within all.

vlm.30. Thence proceeds the intellectual light, which transcends the sensible and mental lights; and presents before it wonderful pictures of things invisible to visual light. (It is luminous by itself and shows things lying hid in darkness, as one walking in the dark, makes himself known to another by telling him "it is I").

````y3080.031

latAgulmAGkurAdInAmanakSANAM ca poSaka: |

utsedhavedanAkAra: prakAzo'nubhavAtmaka: ||3|80|31||

latA-gulmAGkurAdInAm anakSANAm ca poSaka: |

utsedha-vedanAkAra: prakAzo 'nubhavAtmaka: ||3|80|31||

latA-gulma-aGkura-AdInAm -

anakSANAm ca poSaka: -

utsedha-vedana-AkAra: -

prakAza: anubhava-Atmaka: -

= > "latA-gulma" ity... < Comm.

sv.31 It alone is the intelligence that indwells even trees, plants and creepers, and preserves them.

vlm.31. The eyeless vegetable creation, is sensible of an inward light within them, causing their growth and giving them the capability of bearing their fruits and flowers. (In answer to the question regarding the light and life of vegitable[vegetable] creation, which are also classed under animated nature).

````y3080.032

kAlAkAzakriyAsattA jagattatrAsti vedane |

svAmI kartA pitA bhoktA AtmatvAcca na kiMcana ||3|80|32||

kAlAkAza-kriyAsattA jagat tatrAsti vedane |

svAmI kartA pitA bhoktA AtmatvAc ca na kim.cana ||3|80|32||

kAla-AkAza-kriyAsattA -

jagat tatrAsti vedane -

svAmI kartA pitA bhoktA AtmatvAt ca na kim.cana -

= > "janaka: ko 'mbarAdInAm" ... < Comm.

vlm.32. With regard to time, space and action and existence of the world, all which are but the precepta or perceptions of sense, and have no master or maker, father or supporter except the Supreme Soul in whom they subsist, as mere modifications of himself and are nothing of themselves. (It is in answer to

the question, 'who is the maker of the skies &c.").

````y3080.033

aNutvamajahatso'Nurjagadratnasamudgaka: |

mAtRmAnaprameyAtma jagannAstIti kevale ||3|80|33||

aNutvam ajahat so 'Nur jagad-ratna-samudgaka: |

mAtR-mAna-prameya=Atma jagan nAstIti kevale ||3|80|33||

aNutvam ajahat so 'Nur -

jagad-ratna-samudgaka: -

mAtR-mAna-prameya=Atma -

jagan na asti iti kevale -

sv.33 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomic self.

````y3080.034

sa eva sarvajagati sarvatra kacati sphuTam |

yadA jagatsamudre'sminstadAsau paramo maNi: ||3|80|34||

sa eva sarva.jagati sarvatra kacati sphuTam |

yadA jagat-samudre_asmins tadAsau paramo maNi: ||3|80|34||

sa eva sarva.jagati sarvatra kacati sphuTam -

yadA jagat-samudre asmin tadA asau paramo maNi: -

vlm.34. It is that Spirit which manifests itself in every thing in all these worlds; but it shines as the brightest gem, when all the worlds are compressed in it (at the universal dissolution).

sv.35 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomic self.

````y3080.035

durbodhatvAttama: so'NuzcinmAtratvAtprakAzadRk|

so'sti saMvittirUpatvAdakSAtItastathA na san ||3|80|35||

durbodhatvAt tama: so ''Nuz cinmAtratvAt prakAza-dRk|

so 'sti saMvitti-rUpatvAd akSAtItas tathA na san ||3|80|35||

dur.bodha.tvAt tama: sa: aNu: -

cin.mAtra.tvAt prakAza-dRk-

sa: asti saMvitti-rUpatvAd -

akSAtItas tathA na san -

sv.35 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomic self.

````y3080.036

dUre so'nakSalabhyatvAccidrUpatvAnna dUraga: |

sarvasaMvedanAcchailo hyasAvevANureva san ||3|80|36||

dUre so 'n.akSa-labhyatvAc cidrUpatvAn na dUraga: |

sarva.saMvedanAc chailo hy asAv eva aNur eva san ||3|80|36||

dUre so an.akSa-labhyatvAt -

cidrUpatvAn na dUraga: -

sarva.saMvedanAt zaila: -

hy asau eva aNur eva san ||3|80|36||

sv.35 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomic self.

````y3080.037

tatsaMvedanamAtraM yattadidaM bhAsate jagat |

na satyamasti zailAdi tenANAveva merutA ||3|80|37||

tat-saMvedana-mAtram yat tad-idam bhAsate jagat |

na satyam asti zailAdi tenANAv eva merutA ||3|80|37||

tat-saMvedana-mAtram yat -

tad idam bhAsate jagat – that projects this world -

na satyam asti zailAdi tena aNau eva merutA -

sv.37 In it arise the phantasies of a moment and of an epoch: and these appear to be real time-scales, even as objects seen in a dream appear to be real at that time.

vlm.37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomic substratum. (In answer to the question "how an atom contains and expands itself as a hill &c.").

````y3080.038

nimeSakRtibhAso hi nimeSa iti kathyate |

kalpeti pratibhAso hi kalpazabdena kathyate ||3|80|38||

nimeSa-kRti-bhAso hi nimeSa iti kathyate |

kalpeti prati-bhAso hi kalpa-zabdena kathyate ||3|80|38||

nimeSa-kRti-bhAso hi -

nimeSa iti kathyate -

kalpeti prati-bhAso hi -

kalpa-zabdena kathyate -

sv.38 38-39 Within the twinkling of an eye there exists an epoch, ...

vlm.38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).

````y3080.039

kalpakriyAvilAso hi nimeSa: pratibhAsate |

bahuyojanakoTisthaM manasyeva mahApuraM ||3|80|39||

kalpa-kriyA-vilAso hi nimeSa: prati-bhAsate |

bahu-yojana-koTistham manasy eva mahApuram ||3|80|39||

kalpa-kriyA-vilAsa: hi -

nimeSa: prati-bhAsate -

bahu-yojana-koTi=stham -

manasy eva mahApuram -

sv.39 38-39 Within the twinkling of an eye there exists an epoch, ...

````y3080.040

nimeSajaThare kalpasaMbhava: samudeti hi |

mahAnagaranirmANaM mukure'ntarivAmale ||3|80|40||

nimeSa-jaThare kalpa-saMbhava: samudeti hi |

mahA-nagara-nirmANam mukure-'ntarivAmale ||3|80|40||

nimeSa-jaThare -

kalpa-saMbhava: -

samudeti hi -

mahA-nagara-nirmANam -

mukure-'ntarivAmale -

sv.40 ... even as a whole city is reflected in a small mirror.

````y3080.041

nimeSakalpazailAdipUrayojanakoTaya: |

yatrANAveva vidyante tatra dvaitaikyate kuta: ||3|80|41||

nimeSa-kalpa-zailAdi-pUra-yojana-koTaya: |

yatra aNAv eva vidyante tatra dvaitaikyate kuta: ||3|80|41||

sv.41 Such being the case, how can one assert the reality of either duality or non-duality?

vlm.41. As little moments and Kalpa ages, high mountains and extensive yojanas, may abide in a single grain of the intellect; so do all dualities and pluralities unite and meet in the unity of God.

````y3080.042

kRtavAnprAgidamahamiti buddhAvudeti hi |

kSanAtsatyamasatyaM ca dRSTAnta: svapnavibhrama: ||3|80|42||

kRtavAn prAg idam aham iti buddhAv udeti hi |

kSanAt satyam asatyam ca dRSTAnta: svapna-vibhrama: ||3|80|42||

"kRtavAn prAg idam aham" -

iti buddhau udeti hi |

kSanAt satyam asatyam ca -

dRSTAnta: svapna-vibhrama: -

sv.42 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

vlm.42. That 'I have done this and that before', is an impression derived from the thought of our actual actions and activity at all times; but the truth thereof becomes as untrue as our doings in the dream. (This to prove that all vyavahárika or customary events, are real untruths; being but prátibhasika or phenomenal appearances only).

````y3080.043

duHkhe kAla: sudIrgho hi sukhe laghutara: sadA|

rAtrirdvAdazavarSANi harizcandrasya coditA ||3|80|43||

duHkhe kAla: sudIrgho hi sukhe laghutara: sadA|

rAtrir dvAdaza-varSANi harizcandrasya coditA ||3|80|43||

duHkhe kAla: sudIrgho hi – When you're unhappy, time is very long -

sukhe laghu.tara: sadA- when happy, it is extremely brief: -

rAtrir dvAdaza-varSANi – a night of twelve years -

harizcandrasya ca uditA – happened to King Harish-chandra -

sv.43 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

vlm.43. It is calamity that prolongs the course of time, as our prosperity on the other hand diminishes its duration; as the short space of a single night, appeared as a period of twelve long years to king Haris Chandra in his misery. (The fallacy of human conception of the length or shortness of time).

````y3080.044

nizcayo ya udetyanta: satyAtmA satya eva ca |

hemnIva kaTakAditvaM sa eva citi rAjate ||3|80|44||

nizcayo ya udety anta: satyAtmA satya eva ca |

hemni iva kaTakAditvam sa eva citi rAjate ||3|80|44||

nizcaya: ya: udeti anta: – What arises as certainty within -

satyAtmA satya eva ca |

hemni iva kaTakAditvam sa eva citi rAjate ||3|80|44||

sv.44 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

vlm.44. Anything appearing as a certain truth to the mind, stamps the same impression in the soul, as the sense of some golden jewellery, becomes more impressive in the soul than the idea of its gold. (The fallacy of our preceptions[ perceptions], creating errors in the judgement of the understanding).

````y3080.045

na nimeSo'sti no kalpo nAdUraM na ca dUratA |

cidaNuHpratibhaivaivaM sthitAnyAnyAnyavastuvat ||3|80|45||

na nimeSo 'sti no kalpo nAdUram na ca dUratA |

cidaNuH-pratibhaivaivam sthitAny AnyAny avastuvat ||3|80|45||

na nimeSa: asti no kalpa: -

na adUram na ca dUratA -

cidaNuH-pratibhA eva evam sthitAny AnyAny a.vastuvat -

sv.45 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

vlm.45. There is nothing as a moment or an age or as near or afar to the soul; it is the conception in the minute intellect (or the working of the mind), that creates their length or brevity and their nearness and remoteness. (As a year of men is a day of Gods, and such a year of these makes a day of Brahmá; while there is no measure of time or space in the infinity of the Divine mind).

````y3080.046

prakAzatamasordUrAdUrayo: kSaNakalpayo: |

ekaciddehayoreva na bhedo'sti manAgapi ||3|80|46||

prakAza-tamasor dUra-adUrayo: kSaNa-kalpayo: |

eka-cid.dehayor eva na bhedo 'sti manAg-api ||3|80|46||

prakAza-tamaso: – Of radiance and darkness -

dUra-adUrayo: – of the distant and near -

kSaNa-kalpayo: – of instants and ages -

eka-cid.dehayor eva – and also of the one-consciousness=body – dual form, single meaning -

na bhedo 'sti manAg-api – there is no distinction whatever.

sv.46 46-47 ... and these are not mutually contradictory in themselves.

vlm.46. The contraries as light and darkness, nearness and distance, and a moment and an age, being but varied impressions on the unvaried percipient mind, have no real difference in them. (They are as unreal as the various evanescent hues of the recipient and reflexive clouds. So no colour is real chromatichs or Science of colours).

Of radiance and darkness -

dUra-adUrayo: – of the distant and near -

kSaNa-kalpayo: – of instants and ages -

eka-cid.dehayor eva – and also of the one-consciousness=body – dual form, single meaning -

na bhedo 'sti manAg-api – there is no distinction whatever.

````y3080.047

pratyakSamakSasAratvAdapratyakSaM tato'tigataM |

dRzyatvenaiSa vodeti cetA draSTaiva sadvapu: ||3|80|47||

pratyakSam akSa-sAratvAd a.pratyakSam tato 'tigatam |

dRzyatvenaiSa vodeti cetA draSTaiva sad-vapu: ||3|80|47||

pratyakSam akSa-sAratvAd -

a.pratyakSam tata: ati.gatam -

dRzyatvena eSa vA udeti -

cetA draSTaiva sad-vapu: -

sv.47 46-47 ... and these are not mutually contradictory in themselves.

````y3080.048

yAvatkaTakasaMvittistAvannAstIva hematA |

yAvacca dRzyatApattistAvannAstIva sA kalA ||3|80|48||

yAvat kaTaka-saMvittis tAvan nAstIva hematA |

yAvac ca dRzyatA-Apattis tAvan nAstIva sA kalA ||3|80|48||

yAvat kaTaka-saMvittis – sofar as there is awareness of a bracelet -

tAvat na asti iva hematA – thusfar it is not as-if goldness – the general is lost in the particular -

yAvat ca dRzyatA-Apatti: – sofar as there is perception-occurence -

tAvat na asti iva sA kalA – thusfar there is not as-if its part – the particular in the general.

# >pat # Apat – A>pat # Apatti-: - entering into a state or condition , entering into relationship with , changing into Ka1tyS3r. APra1t. &c ; incurring , misfortune , calamity Ya1jn5. yAvat kaTaka-saMvittis tAvan nAstIva hematA | yAvac ca dRzyatA-Apattis tAvan nAstIva sA kalA ||3|80| y3080.048

vlm.48. As long as there is the knowledge of the jewel, there is the knowledge of the gem also; that of the real gem, being lost under the apparent form. (So reliance on ocular evidence, presents an obstruction to the vision of the intellect).

yAvat kaTaka-saMvittis – sofar as there is awareness of a bracelet -

tAvat na asti iva hematA – thusfar it is not as-if goldness – the general is lost in the particular -

yAvat ca dRzyatA-Apatti: – sofar as there is perception-occurence -

tAvat na asti iva sA kalA – thusfar there is not as-if its part – the particular in the general.

````y3080.049

kaTakatve'kRte'dRSTe suvarNatvamivAtataM |

kevalaM nirmalaM zuddhaM brhamaiva paridRzyate ||3|80|49||

kaTakatve_akRte_adRSTe suvarNatvam ivAtatam |

kevalam nirmalam zuddham brhamaiva paridRzyate ||3|80|49||

kaTaka.tve akRte adRSTe – when braceletness is not made nor seen -

suvarNa-tvam iva Atatam – it is apprehended as gold-ness -

kevalam nirmalam zuddham – for the entirely taintless pure -

brhama eva paridRzyate – Brahman Immensity only is observed.

# >dRz # paridRz – pari>dRz – about>see - kaTakatve_akRte_adRSTe suvarNatvam ivAtatam | kevalam nirmalam zuddham brhamaiva paridRzyate ||3|80| y3080.049

sv.49 49-50 It is the all; hence real. It is not experienced; hence unreal.

vlm.49. It is by reversion of the attention from the visible form of the jewel to the real essence of the gem, that one is led to the sight of the pure light of the only One Brahma. (So says a poet;—Forsake the visible to see the invisible).

kaTaka.tve akRte adRSTe – when braceletness is not made nor seen -

suvarNa-tvam iva Atatam – it is apprehended as gold-ness -

kevalam nirmalam zuddham – for the entirely taintless pure -

brhama eva paridRzyate – Brahman Immensity only is observed.

````y3080.050

sarvatvAdeva sadrUpo durlakSyatvAdasadvapu: |

cetanazcetanAtmatvAccetyAsaMbhavatastvacit ||3|80|50||

sarvatvAd eva sadrUpo durlakSyatvAd asad-vapu: |

cetanaz cetanAtmatvAc cetyAsaMbhavatas tv acit ||3|80|50||

sarva.tvAt eva sad-rUpa: -

dur.lakSya.tvAt asad-vapu: -

cetana: cetana-Atma.tvAt -

cetya-asaMbhava.tas tv a.cit -

sv.50 49-50 It is the all; hence real. It is not experienced; hence unreal.

vlm.50. brahmA is viewed as Sat or reality, when He is considered as pervading all things; and He is said to be Asat or unreal, because He is not the object of vision. So is the Intellect said to be a reality from its faculty of intellection, otherwise it is a stolid or dull matter. (Answers to "what reality appears as unreal, and what intellect as the absence of intellect").

````y3080.051

ciccamatkAramAtrAtmanyasmiMzcitpratibhAtmani |

jagatyanilavRkSAbhe ciccetyakalane kuta: ||3|80|51||

cic-camatkAra-mAtrAtmany asmiMz cit-pratibhAtmani |

jagaty anila-vRkSAbhe cic-cetya-kalane kuta: ||3|80|51||

cic-camatkAra-mAtra-Atmani -

asmin cit-pratibhA-Atmani -

jagati anila-vRkSa-Abhe -

cit-cetya-kalane kuta: -

vlm.51. The intellect is the wonderful property of the Divine Spirit, in which it is present as its object (chetya); but how can a man have a view of it, whose mind fixed to the sight of the world, which is a shadow of the Intellect, and moves as a tree which is shaken by the wind?

sv.51 51-54 What appears to be is but the jugglery of Maayaa which creates a division in consciousness, into subject and object.

````y3080.052

yathA tApasya pInasya bhAsanaM mRgatRSNikA |

evaM pIvaramadvaitaM tathA cidbhAsanaM jagat ||3|80|52||

yathA tApasya pInasya bhAsanam mRga-tRSNikA |

evam pIvaram advaitam tathA cid.bhAsanam jagat ||3|80|52||

yathA tApasya pInasya bhAsanam – Like the emanation from the spreading heat -

mRga-tRSNikA – of a mirage-object -

evam pIvaram advaitam – so abundantly nondual -

tathA cid.bhAsanam jagat – thus is the world an emanation of Chit Consciousness.

vlm.52. As a mirage is the reflexion of the dense light of the sun, so is the world a shadow of the solid light of the Divine intellect.

sv.51 51-54 What appears to be is but the jugglery of Maayaa which creates a division in consciousness, into subject and object.

Like an object in a mirage

spread by the emanating heat,

this abundantly nondual world

emanates from Chit Consciousness. -52-

````y3080.053

arkAMzubhi: sukSmataranirmANaM yadanAmayaM |

astitAnAstite tatra kalpAderiva kaiva dhi: ||3|80|53||

arka-aMzubhi: sukSmatara-nirmANam yad anAmayam |

astitA-nAstite tatra kalpAder iva kA eva dhi: ||3|80|53||

arka-aMzubhi: – w/than sun-beams -

sukSmatara-nirmANam – of subtler measure -

yad an.Amayam – what is incorrupt – given the usual reading - I take it as an.A>maya, not.assuming-measure -

asti-tA=na.asti-te tatra – Is-ness and not.is-ness there -

kalpa-Ade: iva -

kA eva dhi: -

vlm.53. That which is rarer than the rays of the sun and never decays, is ever as uniform as it was before creation and disjoined from it. Hence its existence is tantamount to its nonexistence.

sv.51 51-54 What appears to be is but the jugglery of Maayaa which creates a division in consciousness, into subject and object.

````y3080.054

mAyayAMzukaNAGke khe yathA kacati kAJcanam |

tathA jagadidaM bhAti viccetyakalane kuta: ||3|80|54||

mAyayAMzu-kaNAGke khe yathA kacati kAJcanam |

tathA jagad idam bhAti cic cetya=kalane kuta: ||3|80|54||

*yathA – As -

mAyayA - by means of its magic -

aMzu-kaNa-aGke khe – in

*kacati kAJcanam – gold glitterss -

tathA – just so -

cic cetya=kalane kuta: -

+jagad idam bhAti – this world shines.

vlm.54. As the accumulation of sunbeams, exhibits the formation of a gold mine in the sky; so the golden appearance of the world, prevents the deluded to look to the knowable object of the intellect.

sv.51 51-54 What appears to be is but the jugglery of Maayaa which creates a division in consciousness, into subject and object.

````y3080.055

svapnagandharvasaMkalpanagare kuDyavedanam |

na sannAsadyathA tadvadviddhi dIrghabhramaM jagat ||3|80|55||

svapna-gandharva-saMkalpa-nagare kuDyavedanam |

na san nAsad yathA tadvad viddhi dIrgha-bhramam jagat ||3|80|55||

svapna-gandharva-saMkalpa-nagare -

in dream-Gandharva=conception+city – In Gandharva City, imagined in a dream, -

kuDya-vedanam – is a wall against Vedana Knowing -

na san na asad yathA – as not So nor notSo -

tad.vad viddhi – that-wise know -

dIrgha-bhramam jagat – this long-delusive world.

sv.55 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

vlm.55. Like the appearance of a visionary city in dream, the sight of this world is neither a reality nor altogether unreal; because it is a reflexion of the intellect, as the dream is that of images in the memory. It is but a continued medley of error.

In Gandharva City, as it's

imagined in a dream, there is

the Wall of Knowing neither So

nor notSo. You may know this long-

delusive world to be like that. -55-

````y3080.056

tathA caivaMvidhanyAyabhAvanAbhyAsanirmalAt |

cidAkAzena niryAti yathA bhUtArthadarzina: ||3|80|56||

tathA ca evaM.vidha-nyAya-bhAvanAbhyAsa-nirmalAt |

cid.AkAzena niryAti yathA bhUtArtha-darzina: ||3|80|56||

tathA ca – And so -

evaM.vidha-nyAya-bhAvana-abhyAsa=nirmalAt -

thus.wise-

cid.AkAzena niryAti yathA bhUtArtha-darzina: -

sv.56 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

vlm.56. Knowing it as such, men should consider everything by the light of reason; and proceed to the knowledge of truth by their intellectual culture.

````y3080.057

na kuDyAkAzayorbhedo dRzyasaMvedanAdRte |

AbrahmajIvakalanAdyadrUDhaM rUDham eva ca ||3|80|57||

na kuDyAkAzayor bhedo dRzya-saMvedanAd Rte |

A=brahma-jIva.kalAnAd yad rUDham rUDham eva ca ||3|80|57||

na kuDya-AkAzayo: bheda: – There is no difference between a wall and Space -

dRzya-saMvedanAd Rte – except from perceptual Sam.vedana Co.gnition -

A=brahma-jIva.kalAnAd – of particles from Brahmaa the Immense to the Living.jiiva -

yad rUDham rUDham eva ca – what is risen and risen again.

sv.57 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

vlm.57. There is no difference between a house and a void, than that the one is the object of vision, and the other of consciousness. Again all nature teeming with life, is said to live in God, who is light and life of all for evermore.

There is no difference

between a wall and Space it occupies

except for

your perceptual Sam.vedana Co.gnition

made of particles

from Brahmaa the Immense

to Living.jiiva,

that rise and rise again and again. -57-

````y3080.058

pratibhAsAccidAkAze sattvazUnyaM bhavanti tA: |

prakacanti hyanirbhavyA: prabhApiNDa iva prabhA: ||3|80|58||

pratibhAsAc cid.AkAze sattvazUnyam bhavanti tA: |

prakacanti hy anirbhAvyA: prabhA-piNDa iva prabhA: ||3|80|58||

prati.bhAsAt – prati>bhA forth>shine – From projection -

cid.AkAze – in Chit-Space -

sattva-zUnyam –Suchness-empty -

bhavanti tA: - they become -

prakacanti hy anirbhAvyA: -

prabhA-piNDa iva prabhA: -

sv.58 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

vlm.58. But all these living beings have no room in the empty sphere of Divine Intellect. They live and shine like the solar rays, proceeding imperceptibly from that luminous orb.

````y3080.059

pRthaktAmatibhAsasya svacamatkArayogata: |

sarvAtmikA hi pratibhA parA vRkSAtmabIjavat ||3|80|59||

pRthak tAm atibhAsasya sva.camatkAra-yogata: |

sarvAtmikA hi pratibhA parA vRkSAtma-bIjavat ||3|80|59||

pRthak tAm ati.bhAsasya -

sva.camatkAra=yoga.ta: -

sarvAtmikA hi pratibhA -

parA vRkSa-Atma-bIja.vat -

sv.59 59-60 It is the assumption of division that creates diversity, right from the creator Brahmaa down to the little insect.

vlm.59. There appears a difference in these rays both from the original light, and also from one another (in different beings), by a curious design of Providence; but it is yet the same in all, like the forms of the trees growing out of the same kind of seed.

````y3080.060

bIjamantasthavRkSatvaM nAnA'nAnA yathaikadRk |

tathA'saMkhyajagadbrahma zAntamAkAzakozavat ||3|80|60||

bIjam antastha-vRkSatvam nAnA-'nAnA yathaika-dRk |

tathA 'saMkhya-jagad-brahma zAntam-AkAza-kozavat ||3|80|60||

bIjam – The seed -

antastha-vRkSa.tvam – inner-tree.ness -

nAnA-anAnA – various-invarious -

yathA – as -

eka-dRk -

tathA – thus -

a.saMkhya-jagad=brahma -

un.countable-worlds=

zAntam -

AkAza-kozavat -

sv.60 59-60 It is the assumption of division that creates diversity, right from the creator Brahmaa down to the little insect.

vlm.60. As the tree contained in the seed, is of the same kind with the parent seed; so the inumerable[ innumerable] worlds contained in the vacuous seed of Brahma, are also void and vacuum as Brahma himself.

````y3080.061

bIjasyAntasthavRkSasya vyomadvaitA sthitiryathA |

brahmaNontasthajagata: sAkSitvAccitsthitistathA ||3|80|60||

bIjasyA-ntastha-vRkSasya vyomadvaitA sthitir-yathA |

brahmaNontastha-jagata: sAkSitvAc-cit-sthitis-tathA ||3|80|60||

sv.61 Just as in a single seed the diverse characteristics of the tree remain at all times, even so this apparent diversity exists in the self at all times, ...

vlm.61. As the tree which is yet undeveloped in the seed, is not in esse without development of its parts; so the world in the womb of Brahma, was discernible only to the Divine Intellect; in the form of the ideal or spiritual world to be in future).

````y3080.062

zAntaM samantamajamekamanAdimadhyaM

nehAsti kAcana kalAkalanA kathaMcit |

nirdvandvazAntamatirekamanekamaccham

AbhAsarUpamajanmekavikAsamAste ||3|80|62||

zAntam samastam ajam ekam an.Adi-madhyam |

nehAsti kAcana kalA-kalanA katham.cit |

nirdvandva-zAntam atirekam anekam accham

AbhAsa-rUpam ajam eka-vikAsam Aste ||3|80|61||

zAntam samastam – Peaceful, whole, -

ajam ekam – unborn, one, -

an.Adi-madhyam – without beginning or middle, -

na iha asti kAcana – it is not anything -

kalA-kalanA katham.cit – composed of parts however -

nirdvandva-zAntam – peaceful nonduality -

atirekam – differentiated -

anekam – not-one -

accham – pure/clear – obvious -

AbhAsa-rUpam – of projective form -

ajam eka-vikAsam Aste – it is an unborn unified expansion.

sv.62 ... but as consciousness.

vlm.62. There is but one God, who is one and increate, calm and quiet, without beginning, middle or end, and without a body and its parts. He has no duality and is one in many. He is of the form of pure light, and shines for ever with everlasting and undiminished lustre.

14x4

Peaceful, whole, unborn, one, without beginning or middle,

it's not anything composed of parts, however,--peaceful...

...nonduality differentiated - not-one – obvious!

Of projective form, an unborn unified expansion.

ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye utpatti-prakaraNe karkaTy-upAkhyAne prazna-bhedanam nAmAzItitama: sarga: ||3|80|3|80||

•

oॐm

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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oॐm

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y3080_1.ag21-22 UNRIDDLED.docx

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