y3057_1.jl16..18 lIlA—DREAM_ENQUIRY
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jivadas
Jul 16, 2015, 5:27:01 PM7/16/15
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cit.samvittyA_ucyate jIva: samkalpAt sa mano bhavet |
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*o**ॐm*
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cit.saMvittyA_ucyate jIva: samkalpAt sa mano bhavet |
buddhizcittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021
*o**ॐm*
"Rare Ramana video", with a wise Cow, and a monkey Prince!
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<http://www.youtube.com/watch?v=w814-Pj3bM8>
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*lIlA: An Inquiry into Dream*
*vasiSTha said—*
तत: ददृशतुः_तत्र शव-शय्या_एक-पार्श्वगाम् । लीलाम् विदूरथस्य_अग्रे मृताम् ते
प्रथम-आगताम् ॥३।५७।१॥
tato dadRzatustatra zavazayyaikapArzvagAm | lIlAm vidUrathasyAgre mRtAm te
prathamAgatAm ||3|57|1||
प्राक्-वेषाम् प्राक्-समाचाराम् प्राक्-देहाम् प्राक्-स.वासनाम् । प्राक्तन-
आकार-सदृशीम् सर्व.रूप-अङ्ग=सुन्दरीम् ॥२॥
prAk-veSAm prAk-samAcArAm prAk-dehAm prAk-sa.vAsanAm |
prAktana-AkAra-sadRzIm sarva.rUpa-aGga=sundarIm ||2||
प्राग्-रूपावयव-स्पन्दां प्राग्-अम्बर-परिवृताम् । प्राग्-भूषण-भरच्-छन्नं
केवलं तत्र संस्थिताम् ॥३।५७।३॥
prAgrUpAvayavaspandAm prAgambaraparivRtAm | prAgbhUSaNabharacchannam
kevalam tatra saMsthitAm ||3||
*and now *
*they see *
*beside the King,*
*_rAjA vidU.ratha's own dead lIlA, *
*who has preceded them,*
*dressed as.before;*
*her manner as.before;*
*her body as.before;*
*her ways the same as.before; *
*with a figure as.before,*
*that was lithe in every limb*
*as.before.*
*Each element of her form *
*is spanda Vibration,*
*as.before*
* hidden under the same sky as.before*
*(which bore, as.before, a hidden ornamental moon) *
*fully settled there and now.*
*~VAsiSTha uvAca | *
*tato dadRzatustatra zavazayyaikapArzvagAm | *
*lIlAm vidUrathasyAgre mRtAm te prathamAgatAm ||1|| *
~VAsiSTh*a: *uvAca |
tat*a: *dadRzatu*:_*tatra zava-zayy*A_e*ka-pArzvagAm |
lIlA*m* vidUrathasy*a_a*gre mRtA*m* te pratham*a-A*gatAm ||1||
tato dadRzatus tatra *After that, they saw there*
zava-zayyA-eka-pArzvagAm the corpse-bed-alone.attendant* sitting
alone beside the corpse*
lIlAm vidUrathasya mRtAm *x*
*_vidU.ratha's dead lIlA *
agre te prathama-AgatAm
*before them first-come *
~vlm.3.57.1 VASISTHA CONTINUED:--They beheld there the younger Lílá of
Vidúratha, who had arrived there after her demise, and before the death of
that king.
~sv.3.57.1 VASISTHA continued: There, seated near the body of king Padma
they saw the second Lila who was devoutly fanning the king.
*vasiSTha** said:*
And now they see, beside the King,
_rAjA vidU.ratha's own dead lIlA,
who has preceded them,
dressed as.before;
her manner as.before;
her body as.before;
her ways the same as.before;
with a figure as.before,
that was as lithe in every limb
as.before.
y3057.002
*..**वसिष्ठ* *उवाच* *।*
*प्राग्वेषां* *प्राक्समाचारां* *प्राग्देहां* *प्राक्सवासनाम्* *।*
*प्राक्तनाकारसदृशीं* *सर्वरूपाङ्गसुन्दरीम्* *॥२॥*
..*वसिष्ठः* *उवाच* *।*
*प्राक्*-*वेषाम्* *प्राक्*-*समाचाराम्* *प्राक्*-*देहाम्* *प्राक्*-*स*.
*वासनाम्* *।*
*प्राक्तन*-*आकार*-*सदृशीम्* *सर्व*.*रूप*-*अङ्ग*=*सुन्दरीम्* *॥२॥*
~VAsiSTh*a: *uvAca |
prA*k-*veSA*m* prAk-samAcArA*m* prA*k*-dehA*m* prAk-sa.vAsanAm |
prAktan*a-A*kAra-sadRzI*m* sarva.rUp*a-a*Gga=sundarIm ||2||
*प्राक्*-*वेषाम्* Dressed as.before = *प्राक्*-*समाचाराम्* manner
as.before =
*प्राक्*-*देहाम्* body as.before = *प्राक्*-*स*.*वासनाम्* same
habits as.before =
*प्राक्तन*-*आकार*-*सदृशीम्* with a form as before =
*सर्व*.*रूप*-*अङ्ग*=*सुन्दरीम्* as beautiful in every limb. -2-
~vlm.3.57.2. She was in her former habit and mode with the same body, and
the same tone and tenor of her mind; she was also as beautiful in all her
features, as in her former graceful form and figure when living.
*~sv.3.37.2-8 omitted *
..AB. prAg-veSatvÂdau hetuH--prAk-savAsanAm iti ||
... *dressed as.before; her manner as.before; *
*her body as.before; *
*her ways the same as.before; *
*with a figure as.before, that was as beautiful in every limb. *
प्राग्-रूप-अवयव-स्पन्दाम् प्राग्.अम्बर-परिवृताम् । प्राग्.भूषण-भरच्-छन्नम्
केवलम् तत्र सम्स्थिताम् ॥३॥
prAg-rUpa-avayava-spandAm prAg.ambara-parivRtAm |
prAg.bhUSaNa-bharac-channam kevalam tatra samsthitAm ||
3
||
.
*the former motion of her parts*
*under the same sky as.before*
*:*
*which bore, as.before, a hidden ornamental moon*
*all fully settled there and then*
*.*
~vlm.3.57.3. She was the same in every part of her body, and wore the same
apparel as before. She had the very ornaments on her person, with the
difference that it was sitting quietly in the same place, and not moving
about as before.
prAg-rUpa-avayava-spandAm former-form-element-spanda.Vibration
prAg-ambara-parivRtAm hidden/covered by the same sky as.before
prAg.bhUSaNa-bharac.channam asbefore.ornament-bearing.hidden[moon]
kevalam tatra saMsthitAm fully settled there/now.
..AB. kevalam tatra padma-gRhe saMsthitAm ||
गृहीत-चामराम् चारु वीजयन्तीम् महीपतिम् । उद्यच् चन्द्राम् इव दिवम्
भूषयन्तीम् महीतलम् ॥४॥
gRhIta-cAmarAm cAru vIjayantIm mahIpatim | udyac candrAm iva divam
bhUSayantIm mahItalam ||
4
||
.
*grasping her favored fan,*
*she waves it to honor the EarthLord*
*. *
*it's like the rising of the moon by day*
*as it hovers over the Earth*
*.*
~vlm.3.57.4. She kept flapping her pretty fan (chouri), over the corpse of
the king; and was gracing the ground below, like the rising moon
brightening the skies above.
gRhIta-cAmarAm cAru Grasping her favorite fan
vIjayantIm mahIpatim honoring the EarthLord
udyac candrAm iva divam like the rising moon in daytime
bhUSayantIm mahItalam gracing the Earth.
मौन.स्थां वाम-हस्त.स्थ.वदन-इन्दुतया नताम् । भूषण-अंशु-लता-पुष्पै: फुल्लाम्
इव वन.स्थलीं ॥३।५७।५॥
mauna.sthAm vAma-hasta.stha.vadana-indutayA natAm |
bhUSaNa-aMzu-latA-puSpai: phullAm iva vana.sthalIm ||5||
*now*
*as still as *
*a silent muni*
* her chin resting* in the palm of her left hand *
*she sits. *
*+*
*her jewels *
*shine *
*like *
*vine*.*flowers *
*in the forest*
*.*
~jd. the attentive reader will recall this
as rAma's favored pose
when troubled by melancholy
in Book 1, Dispassion.
~vlm.3.57.5. She sat quiet, reclining her moonlike face on the palm of her
left hand; and decorated with shining gems, she appeared as a bed of
flowers, with new-blown blossoms on it.
mauna.sthAm As still as a Muni
vAma-hasta.stha.vadana-indutayA natAm with left-hand-placed.face-moon
bowed (readers will recall this as the favored posture of the melancholic
RAma in Book One.)
bhUSaNa-aMzu-latA-puSpai: her jewels like vine-flowers
phullAm iva vana.sthalIm - like petals in the forest.
कुर्वाणां विक्षितैर् दिक्षु मालत्य्-उत्पल-वर्षणम् । सृजन्तीम् आत्म-लावण्याद्
इन्दुम् इन्दुं नभ-उदितम् ॥३।५७।६॥
kurvANAm vikSitair dikSu mAlaty-utpala-varSaNam | sRjantIm Atma-lAvaNyAd
indum indum nabha-uditam ||
6
||
.
*casting her glances everywhere,*
*she rains.forth jasmines and lotuses *
*she pours-out.of her moonlight self a moon of moons into the sky.*
*kurvANAm vikSitairdikSu mAlatyutpalavarSaNam | *
*sRjantImAtmalAvaNyAdindumindum nabhoditam ||6|| *
kurvANAm vikSitair dikSu mAlaty-utpala-varSaNam |
sRjantIm Atma-lAvaNyAd indum indum nabha-uditam ||6||
kurvANAm vikSitair dikSu *Of thrown side-glances in all directions *
mAlaty-utpala-varSaNam *jasmine-lotus-raining *
sRjantIm Atma-lAvaNyAd *pouring-out.of the beautiful Self *
indum *a moon *
indum nabha-uditam *a spaceSky-risen moon. *
~vlm.3.57.6. With the glances of her beautiful eyes, she shed showers of
flowers on all sides; and the brightness of her person, beamed with the
beams of the etherial moon.
*~sv.3.37.2-8 omitted *
~VA. here, is she crying? Does varSaNam implies rain of tears, which is
compared with flowers, or not? ~AS. No, she is not crying! She made it look
like showers of flowers with her glances (vIkSitaiH). From her beautiful
complexions she gave rise to appearance of many moons rising in the sky.
*kurvANAm vikSitairdikSu mAlatyutpalavarSaNam | *
*sRjantImAtmalAvaNyAdindumindum nabhoditam ||6|| *
Casting her glances everywhere,
she rained jasmines and lotuses
she poured-out.of her moonlight self
a moon of moons into the Sky. -6-
y3057.007
नरपालात्मनो विष्णोर्लक्ष्मीमिव समागताम् ।
उदितां पुष्पसंभारादिव पुष्पाकरश्रियम् ॥३।५७।७॥
नरपाल-आत्मनो विष्णोर् लक्ष्मीम् इव समागताम् ।
उदितां पुष्प-संभाराद् इव पुष्पाकर-श्रियम् ॥३।५७।७॥
narapAla-Atmano viSNor lakSmIm iva samAgatAm |
uditAm puSpa-saMbhArAd iva puSpAkara-zriyam ||7||
*She's like lakShmI approaching viShNu as the Lord of Humankind *
*her face above the gathered flowers the best beauty of her bouquet.*
*narapAlAtmano viSNorlakSmImiva samAgatAm | *
*uditAm puSpasaMbhArAdiva puSpAkarazriyam ||7|| *
narapAl*a-A*tmano viSNor lakSmIm iva samAgatAm |
uditAm puSpa-saMbhArAd iva puSp*A*kara-zriyam ||7||
lakSmIm iva samAgatAm –*Like lakShmI having-approached *
narapAla-Atmano viSNor *viShNu as the Lord of Humankind *
uditAm puSpa-saMbhArAd *arisen from a gathering of flowers *
iva puSpa-Akara-zriyam *like the best of the bouquet,...*
*~sv.3.37.2-8 omitted *
~VA. She is like Lakshmi in front of king viShNu, like a beautiful flower
from heap of flowers (covering the corpse). ~AS. puSpAkara-zsI should mean
beauty of a bouquet of flowers. She was like a boquet rising from the heap
of flowers.
~vlm.3.57.7. She seemed to have approached to the lord of men, like the
goddess Lakshmí, appearing before the god viShNu; and with the heaps of
flowers before her, she seemed as Flora or the vernal season in person.
*She was like lakShmI approaching viShNu as Lord of Humankind *
*rising out.of the gathered flowers, like the beauty of the bouquet. **07-*
y3057.008
भर्तुर्वदनके न्यस्तदृष्टिमिष्टविचेष्टिताम् ।
किंचित्प्रम्लानवदनां म्लानचन्द्रां निशामिव ॥३।५७।८॥
भर्तुर् वदनके न्यस्त-दृष्टिम् इष्ट-विचेष्टिताम् ।
किंचित् प्रम्लान-वदनां म्लान-चन्द्रां निशाम् इव ॥३।५७।८॥
bhartur vadanake nyasta-dRSTim iSTa-viceSTitAm |
kiMcit pramlAna-vadanAm mlAna-candrAm nizAm iva ||8||
*The silent face of her husband*
*is unperceiving, *
*unknowing.*
*Wistfully she examines his face: *
*and her face,*
*fading like his,*
*is a second waning moon at night.*
*bharturvadanake nyastadRSTimiSTaviceSTitAm | *
*kiMcitpramlAnavadanAm mlAnacandrAm nizAmiva ||8|| *
bhartur vadanake nyasta-dRSTim iSTa-viceSTitAm |
kiMcit pramlAna-vadanAm mlAna-candrAm nizAm iva ||8||
bhartur vadanake
*The face of her husband *
nyasta-dRSTim
*was unperceiving/unknowing *
iSTa-viceSTitAm
*Wishfully examining it *
kiMcit pramlAna-vadanAm
*she had a somehow fading face, *
mlAna-candrAm nizAm iva
*like a waning moon at night *
~vlm.3.57.8. Her eyes were fixed on the countenance of her husband, as.if
she was pondering his future well-being; and there was a melancholy like
that of the waning moon, spread over her face, to think of his present
woeful state.
*~sv.3.37.2-8 omitted *
*The silent face of her husband *
*was unperceiving, unknowing. *
*Wistfully she examined his *
*face: her face, fading like his, *
*was like a waning moon at night. -8-*
y3057.009
ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते ।
यस्मात्ते सत्यसंकल्पे सा न तावत्तथोदिता ॥३।५७।९॥
ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते ।
यस्मात् ते सत्य-संकल्पे सा न तावत् तथा_उदिता ॥३।५७।९॥
tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |
yasmAt te satya-saMkalpe sA na tAvat tathA_uditA ||9||
*And so both saw the girl*
* but they were not perceived by her *
*because they were both conceptual Suchness *
*while she had not arisen so.*
~vlm. ... because their trust was in truth, and saw everything clearly;
while her views being otherwise, she could not discern their spiritual
forms.
*tAbhyAm sA lalanA dRSTA tayA te tu na lakSite | *
*yasmAtte satyasaMkalpe sA na tAvattathoditA ||9|| *
tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |
yasmAt te satya-saMkalpe sA na tAvat tathA_uditA ||9||
tAbhyAm sA lalanA dRSTA
*By those-two the girl was seen *
tayA te tu na lakSite
*but by her they were not perceived *
yasmAt te satya-saMkalpe
*because they were conceptual suchness *
sA na tAvat tathA uditA
*while she had not arisen so. *
~vlm.3.57.9. They behold the damsel, who however had no sight of them;
because their trust was in truth, and saw everything clearly; while her
views being otherwise, she could not discern their spiritual forms.
*~sv.3.57.9 The first Lila and Sarasvati saw her, but she did not see them.
*
*So by the two the girl was seen *
*but they were not perceived by her *
*because they were conceptual *
*Suchness while she had not arisen so. -9-*
*rAma *
*Here in the story, *
*the waking lIlA took bodily form; *
*by means of dhyAna Meditation traveled in the company of the Vision *
*just as you have told. -10-*
y3057.010
*rAma *
तस्मिन् प्रदेशे सा पूर्व-लीला संस्थाप्य देहकम् । ध्यानेन ज्ञप्ति-सहिता गता_
अभूद् इति वर्णितम् ॥३।५७।१०॥
tasmin pradeze sA pUrva-lIlA saMsthApya dehakam | dhyAnena jJapti-sahitA
gatA_abhUd iti varNitam ||
10
||
.
*here in the story*
*the waking lIlA took bodily form*
*by means of dhyAna Meditation*
*&*
*traveled in the company of the Vision*
*just as has been told*
*.*
~vlm.3.57.10. Ramá said:--You have said Sir, that the former Lílá had
repaired there in her reverie and spiritual form, by the favour of the
goddess of wisdom.
~sv.3.57.10-11 RAMA asked: It was said that the first Lila had temporarily
left her body near the king and travelled with Sarasvati in an ethereal
body: but now the first Lila's body is not mentioned at all.
asmin pradeze In that country sA pUrva-lIlA the waking lIlA
saMsthApya dehakam taking bodily form dhyAnena by dhyAna
jJapti-sahitA in company with the Vision gatA abhUd was gone
iti varNitam as has been said.
y3057.011
*vasiSTha said *
किमिदानीं स लीलाया देहस्तत्र न वर्णित: ।
किंसंपन्न: क्व वा यात इति मे कथय प्रभो ॥३।५७।११॥
किम् इदानीं स लीलाया देहस् तत्र न वर्णित: ।
किं-संपन्न: क्व वा यात इति मे कथय प्रभो ॥३।५७।११॥
kim idAnIm sa lIlAyA dehas tatra na varNita: |
kiM-saMpanna: kva vA yAta iti me kathaya prabho ||11||
*How was it so with Young lIlA?*
*How did her body come there? *
*this is not explained: just how it was produced, how it went:*
*tell me about this, lord!*
*kimidAnIm sa lIlAyA dehastatra na varNita: | *
*kiMsaMpanna: kva vA yAta iti me kathaya prabho ||11|| *
kim idAnIm sa lIlAyA dehas tatra na varNita: |
kiM-saMpanna: kva vA yAta iti me kathaya prabho ||11||
kim idAnIm sa lIlAyA
*How so with lIlA *
dehas tatra
*the body being there *
na varNita:
*is not explained *
kiM-saMpanna:
*how is it produced *
kva vA yAta
*or where is it gone/come *
iti me kathaya prabho
*tell me this, lord! *
~vlm.3.57.11. How do you now describe her as having a body, which I want to
know how and whence it came to her.
~sv.3.57.10-11 RAMA asked: It was said that the first Lila had temporarily
left her body near the king and travelled with Sarasvati in an ethereal
body: but now the first Lila's body is not mentioned at all.
*But how was it so with lIlA? *
*How did her body come there? this *
*is not explained: just how it was *
*produced, or gone: tell me this, lord! -11-*
y3057.012
*vasiSTha said *
*vasiSTha** replied:*
क्वासील्लीलाशरीरं तत्कुतस्तस्यास्ति सत्यता ।
केवला भ्रान्तिरेवाभूज्जलबुद्धिर्मराविव ॥३।५७।१२॥
क्व_आसील्_लीला-शरीरम् तत्_कुतस्_तस्य_अस्ति सत्यता ।
केवला भ्रान्तिर्_एव_अभूज्_जल-बुद्धिर्_मराव्_इव ॥३।५७।१२॥
kva_AsIl_lIlA-zarIram tat_kutas_tasya_asti satyatA |
kevalA bhrAntir_eva_abhUj_jala-buddhir_marAv_iva ||12||
*Where was that lIlA-body? *
*whence is the Suchness of That? *
*it was only delusion *
*like the notion of water in a desert.*
*kvAsIllIlAzarIram tatkutastasyAsti satyatA | *
*kevalA bhrAntirevAbhUjjalabuddhirmarAviva ||12|| *
~VAsiSTha uvAca |
kva_AsIl lIlA-zarIram tat kutas tasya_asti satyatA |
kevalA bhrAntir eva_abhUj jala-buddhir marAv iva ||12||
kva AsIt lIlA-zarIram tat
*Where was that lIlA-body? *
kutas tasya asti satyatA
*whence of that is the Suchness/reality *
kevalA bhrAntir eva abhUt
*entirely delusive indeed it was *
jala-buddhir marau iva
*like the notion of water in a desert.*
~sv.3.57.12-13 VASISTHA replied: When the first Lila became enlightened,
the egoistic fancy of her ethereal real being abandoned its links with the
gross physical form, and it melted away like snow.
~vlm.3.57.12. Vasishtha replied:--What is this body of Lílá, Ramá!
It is no more true than a false imagination of her gross spirit,
like that of water in the mirage. (It is the conception of one's
self as so and so, that impresses him with that belief also).
*Where was that lIlA-body? whence is the Suchness of That? it was *
*only delusion like the notion of water in a desert. -12-*
y3057.013
आत्मैवेदं जगत्सर्वं कुतो देहादिकल्पना ।
ब्रह्मैवानन्दरूपं सद्यत्पश्यसि तदेव चित् ॥३।५७।१३॥
आत्मा_एव_इदम् जगत्_सर्वम् कुतो देह.आदि-कल्पना ।
ब्रह्म_एव_आनन्द-रूपम् सद्_यत्_पश्यसि तद्_एव चित् ॥३।५७।१३॥
tmA_eva_idam jagat_sarvam kuto deha.Adi-kalpanA |
brahma_eva_Ananda-rUpam sad_yat_pazyasi tad_eva cit ||13||
*The Self *
*only *
*is this whole world; *
*and all our imaginings*
* like the body *
*are just the Form of Joy,*
*the Brahman Immensity; *
*and This Suchness is just That chit.Consciousness*
*Atmaivedam jagatsarvam kuto dehAdikalpanA | *
*brahmaivAnandarUpam sadyatpazyasi tadeva cit ||13|| *
AtmA_eva_idam jagat sarvam kuto dehAdi-kalpanA |
brahma_eva_Ananda-rUpam sad yat pazyasi tad eva cit ||13||
AtmA eva idam jagat sarvam *Self only is this whole world*
kuto dehAdi-kalpanA *x*
*whence are Imaginings like the body *
brahma eva Ananda-rUpam
*it is just the Form of Joy, the Brahman Immensity *
sad yat pazyasi
*the Such that you see *
tad eva cit
*is just That Chit. *
~sv.3.57.12-13 VASISTHA replied: When the first Lila became enlightened,
the egoistic fancy of her ethereal real being abandoned its links with the
gross physical form, and it melted away like snow.
~vlm.3.57.13. It is the spirit alone that fills the world, and all bodies
are creations of the fancy. This spirit is the Intellect of God, and full
of felicity in itself.
*the Self only is this whole world; *
*and all our imaginings *
*like the body *
*are just the Form of Joy, *
*the Brahman Immensity *
*and This Suchness is just That Chit. -13-*
यथा_एव बोधे लीला_असौ परिणाममिता* क्रमात् । परे तथैव तस्मात् तद् द्-हिमवद्
गलितं वपु: ॥३।५७।१४॥
yathA_eva bodhe lIlA_asau pariNAmamitA* kramAt | pare tathaiva tasmAt tad
d-himavad galitam vapu:
||
14
||
.
*such was her Realization*
*:*
*lIlA,*
*transformed accordingly thus,*
*in the supreme,*
*was embodied as this.from.that *
*like melting ice*
*.*
~vlm.3.57.14. The same understanding which Lílá had of herself to her end,
accompanied her to her future state; and the same notion of her body
followed her there, though it was reduced to dust, as the ice is dissolved
into water.
~sv.3.57.14 In fact, it was Lila's ignorant fancy that made it appear as.if
she had a physical body.
yathA eva bodhe As thus in realization lIlA asau this lIlA
pariNAmam itA /is gone to transformation
parinAma-mitA transformation-bounded kramAt progressively
pare tathA eva tasmAt tad thus in the supreme, that from that,
himavad galitam vapu: the body melted like ice.
..AB. ... || *pariNAmam upAgatA iti pAThaS TIka-anuguNa: syAt||
आतिवाहिकदेहेन दृश्यं यदवलोकितम् । भूम्यादि नाम तस्यैव कृतं तच्चाधिभौतिकम्
॥१५*॥
AtivAhika-dehasya kAlena abhyudito bhrama: | Adhibhautika-deho_'ham_iti
rajju-bhujaGga.vat ||15||
AtivAhika-dehena dRzyam yad_avalokitam |
bhUmi-Adi nAma tasya eva kRtam tac_ca Adhibhautikam ||15*||
* The second part of verse 15 is either an alternative version of the
first; or a variant reading.
*the AtivAhika body, the Traveler,*
*in course of time,*
*undergoes *
*the arising of delusion:*
*"I am this gross Adhibhautika body".*
*It is delusion, *
*like the rope and snake!*
*The percept which is observed by the Traveler body*
* such as the "Earth" and the like, *
*is only a form of That;*
*and That is made into the Adhibhautika.*
आतिवाहिकदेहेन दृश्यं यदवलोकितम् ।
भूम्यादि नाम तस्यैव कृतं तच्चाधिभौतिकम् ॥१५॥
आतिवाहिकदेहस्य कालेनाभ्युदितो भ्रम: ।
आधिभौतिकदेहोऽहमिति रज्जुभुजङ्गवत् ॥३।५७।१५*॥
आतिवाहिक-देहेन दृश्यं यद्_अवलोकितम् ।
भूमि-आदि नाम तस्य एव कृतं तच्_च आधिभौतिकम् ॥३।५७।१५॥
आतिवाहिक-देहस्य कालेन अभ्युदितो भ्रम: ।
आधिभौतिक-देहो_ऽहम्_इति रज्जु-भुजङ्ग.वत् ॥३।५७।१५*॥
*आतिवाहिकदेहस्य* *कालेनाभ्युदितो* *भ्रमः* *।*
*आधिभौतिकदेहोऽहमिति* *रज्जुभुजङ्गवत्* *॥१५***॥*
*आतिवाहिकदेहेन* *दृश्यं* *यदवलोकितम्* *।*
*भूम्यादि* *नाम* *तस्यैव* *कृतं* *तच्चाधिभौतिकम्* *॥१५॥*
AtivAhika-dehasya kAlen*a a*bhyudit*o* bhrama: |
Adhibhautika-deho_'ham_iti rajju-bhujaGga.vat ||
AtivAhika-dehena dRzyam yad_avalokitam |
bhUm*i*-Adi nAma tasy*a e*va kRtam tac_c*a A*dhibhautikam ||
*आतिवाहिक*-*देहस्य* Of the AtivAhika Traveler body =
*कालेन* with time =
*अभ्युदितो* *भ्रमः* having arisen as delusion: =
*आधिभौतिक*-*देहो* *ऽहम्* "The gross Adhibhautika body am I" =
*इति* *रज्जु*-*भुजङ्गवत्* this is like the rope and snake. =
*आतिवाहिक*-*देहेन* By the AtivAhika body* =
*दृश्यं* *यद्* *अवलोकितम्* the percept which is observed =
*भूम्य्*-*आदि* *नाम* such as the "Earth" &c. =
*तस्य* *एव* is only of That =
*कृतं* *तच्* *च* and That is made.into =
*आधिभौतिकम्* the Adhibhautika gross body. -15-
~vlm.3.57.15. The spiritual bodies also, are sometimes liable to fall into
error, and think themselves as corporeal bodies, as we mistake a rope for
the serpent.
*the AtivAhika body, the Traveler,*
*in course of time,*
*undergoes the arising of delusion:*
*"I am this gross Adhibhautika body".*
*It is delusion, like the rope and snake!*
*The percept which is observed by the Traveler body*
* such as the "Earth" and the like, *
*is only a form of That;*
*and That is made into the Adhibhautika. *
y3057.016
वास्तवेन तु रूपेण भूम्याद्यात्माधिभौतिक: ।
न शब्देन न चार्थेन सत्यात्मा शशशृङ्गवत् ॥३।५७।१६॥
वास्तवेन तु रूपेण भूम्य्-आद्य्-आत्म-अधिभौतिक: ।
न शब्देन न च अर्थेन सत्य आत्मा शश-शृङ्गवत् ॥३।५७।१६॥
vAstavena tu rUpeNa bhUmy-Ady-Atma-adhibhautika: |
na zabdena na ca arthena satya AtmA zaza-zRGgavat ||16||
*It is material form *
*the elemental gross body *
*but no definition can confirm reality in a hare's horns.*
*vAstavena tu rUpeNa bhUmyAdyAtmAdhibhautika: | *
*na zabdena na cArthena satyAtmA zazazRGgavat ||16|| *
vAstavena tu rUpeNa bhUmy-Ady-Atma-adhibhautika: |
na zabdena na c*a a*rthena saty*a A*tmA zaza-zRGgavat ||16||
vAstavena tu rUpeNa
*As for the material form *
bhUmy-Ady-Atma-Adhibhautika:
*the elemental gross body *
na zabdena na ca arthena satyAtmA
*there is neither word nor meaning of real nature *
zaza-zRGgavat
*having to do with a hare's horns *
~vwv.290/16. By its real nature (or in reality), a material object of the
form of earth and the like does not have the character of truth by word or
meaning, like the "hare's horn".
~vlm.3.57.16. The belief in the materiality of any body, as composed of the
earth and other elements, is as false as it is to believe the hares to have
horns on their heads.
*~sv.3.37.15-16 omitted *
*As for the material form *
*the elemental gross body *
*no definition can confirm *
*reality in a hare's horns. -16 *
y3057.017
पुंसो हरिणकोऽस्मीति स्वप्ने यस्योदिता मति: ।
स किमन्विष्यति मृगं स्वमृगत्वपरिक्षये ॥३।५७।१७॥
पुंसो हरिणको_अस्मि_इति स्वप्ने यस्य_उदिता मति: ।
स किम् अन्विष्यति मृगं स्व-मृगत्व-परिक्षये ॥३।५७।१७॥
puMso hariNako_asmi_iti svapne yasya_uditA mati: |
sa kim anviSyati mRgam sva-mRgatva-parikSaye ||17||
*"I was a human,*
*now I'm a deer" *
*when one has such a thought in dream,*
*how will he,*
*thus and thereby having.become a beast,*
*bring an end to his beastliness?*
*puMso hariNako'smIti svapne yasyoditA mati: | *
*sa kimanviSyati mRgam svamRgatvaparikSaye ||17|| *
puMso hariNako_asmi_iti svapne yasya_uditA mati: |
sa kim anviSyati mRgam sva-mRgatva-parikSaye ||17||
puMso hariNaka: asmi iti
*'From a human I have become a deer' *
svapne yasya uditA mati:
*when one has such a thought in a dream *
sa kim anviSyati mRgam
*how will he, thus become a beast, *
sva-mRgatva-parikSaye
*bring an end to his beastliness? *
~vlm.3.57.17. Whoso thinks himself to have become a stag in his dream, has
no need of seeking another stag for comparing himself with it. (i. e. Men
are actuated by their own openion of themselves).
~sv.3.57.17 It was as.if one dreams and thinks "I am a deer": on waking up
and finding the deer missing, does one go about searching for it?
*'From a human being I have become a deer' *
*when one has such a thought in dream, *
*how will he, thus *
*having thereby become a beast, *
*bring an end to his beastliness? -17-*
y3057.018
उदेत्यसत्यमेवाशु तथा सत्यं विलीयते ।
भ्रान्तिर्भ्रमवतो रज्ज्वामपि सर्पभ्रमे गते ॥३।५७।१८॥
उदेत्य् असत्यम् एव_अशु तथा सत्यं विलीयते ।
भ्रान्तिर् भ्रमवतो रज्ज्वाम् अपि सर्प-भ्रमे गते ॥३।५७।१८॥
udety_asatyam_eva_azu tathA satyam vilIyate |
bhrAntir_bhramavato rajjvAm_api sarpa.bhrame gate ||18||
*What is not.So comes.up, *
*and so the Such subsides. *
*The delusion of the illusory rope *
*appears *
*when the snake-delusion goes..*
*udetyasatyamevAzu tathA satyam vilIyate | *
*bhrAntirbhramavato rajjvAmapi sarpabhrame gate ||18|| *
udety asatyam eva_azu tathA satyam vilIyate | bhrAntir bhramavato rajjvAm
api sarpa-bhrame gate ||18||
udeti asatyam eva Azu
*As the unSuch arises, also *
tathA satyam vilIyate
*the Such subsides *
bhrAntir bhramavato rajjvAm
*the delusion of the delusory rope *
api sarpa-bhrame gate
*instead when the snake-delusion has gone *
~vlm.3.57.18. An untruth appears as truth at one time, and disappears
at another; as the error of a snake in a rope, vanishes upon the
knowledge of its falsehood.
*~sv.3.57.18 In the mind of the deluded the unreal manifests itself; and
when the delusion has been dispelled (like the realisation that it is rope
and not snake!) there is no longer an ignorant fancy. *
As the unSuch arises, so the Such subsides; the delusion
of the illusory rope appears when the snake-delusion goes. -18-
y3057.019
समस्तस्याप्रबुद्धस्य मनोजातस्य कस्यचित् ।
बीजं विना मृषैवेयं मिथ्यारूढिमुपागता ॥३।५७।१९॥
समस् तस्य_अप्रबुद्धस्य मनो-जातस्य कस्यचित् ।
बीजं विना मृषा_एव_इयं मिथ्यारूढिम् उपागता ॥३।५७।१९॥
samas tasya_aprabuddhasya mano-jAtasya kasyacit |
bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||19||
*It's the same for that unawakened mind-born whatever*
* without a seed it's all in.vain *
*having arrived.at this false growth.*
vwv.1389/19. This (world-experience) *has attained to false fame*
[mithyAruDhi] (or currency) quite in vain, without a cause, for some
unawakened *class of minds* [manojAta] among all the collections of minds
(or the collective minds in the different spheres of the Universe). •
vlm.3.57.19. So the knowledge of the reality of all things, in the minds of
the un-enlightened; is dispersed upon conviction of their un-reality in the
minds of the enlightened. • sv.3.57.19-20 This fanciful conviction that the
unreal is real is deep-rooted by repeated imagination.
*samastasyAprabuddhasya manojAtasya kasyacit | *
*bIjam vinA mRSaiveyam mithyArUDhimupAgatA ||19|| *
samas tasya_aprabuddhasya mano-jAtasya kasyacit |
bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||19||
samas
*The same *
tasya aprabuddhasya
*as the unawakened to That *
mano-jAtasya kasyacit
*as the mind-born however *
bIjam vinA
*without the seed *
mRSA eva
*it is only in vain *
iyam mithyArUDhim upAgatA
*having arrived.at this false ascent.*
~vwv.1389/19. This (world-experience) has attained to false fame (or
currency) quite in vain, without a cause, for some unawakened class of
minds among all the collections of minds (or the collective minds in the
different spheres of the Universe).
~vlm.3.57.19. So the knowledge of the reality of all things, in the minds
of the un-enlightened; is dispersed upon conviction of their un-reality in
the minds of the enlightened.
~sv.3.57.19-20 This fanciful conviction that the unreal is real is
deep-rooted by repeated imagination.
*Likewise in the unawakened *
*to That, whatever is mind-born, *
*without a seed, is only vain *
*arrival at a false ascent. -19-*
y3057.020
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थित: ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥३।५७।२०॥
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥२०॥
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥20॥
*The dream.perception that is called sarga Creation*
*is the All *
*experiencing existence:*
*the body-self whirling along*
*like the world wandering its wheel.*
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥२०॥
svapn*o*palambham sarg*A*khyam sa sarvo_anubhavan sthita: |
ciram AvRtta-deh*A*tmA bhU-cakra-bhramaNam yathA ||
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः । चिरमावृत्तदेहात्मा
भूचक्रभ्रमणं यथा ॥२०॥
*The dream-perception that is called Sarga Creation*
*is the All experiencing existence:*
*the body-self whirling along*
*like the world wandering its wheel.*
स्वप्न-उपलम्भं The Dream-perception upa>labh has also the sense of
'conception', in both senses of the word =
सर्ग-आख्यं called Sarga Creation =
स सर्वः अनुभवन् स्थितः is the All experiencing Sthita Stasis; =
चिरम् आवृत्त-देह-आत्मा the longtime whirling-body-self =
भू-चक्र=भ्रमणं यथा is like the world-wheel=wandering/orbit. -20-
~vwv.1390/20. That whole class (of ignorant ones), having the nature of
repeated embodiment for a long time,remains experiencing the
dream-perception called creation (or the universe), like (experiencing) the
turning round of the earth's horizon (due to giddiness).
~vlm.3.57.20. But the ignorant, that have a belief in the reality of this
world of dreams, believe also in the transmigration of the animal soul,
like the revolution of the globe on its own axis.
~sv.3.57.19-20 This fanciful conviction that the unreal is real is
deep-rooted by repeated imagination.
~VA. dream-perception, called creation, is all experience only long
repetition (of notion) “atma is body”, like earth rotating on its orbit.
~AS.I agree, except perhaps you want earth moving in its orbit. Earth's
rotation is usually the daily rotation around itself. I don't think it is
much perceived except as an imagined motion of the Sun etc. AB commentary
says something different which suggests a possible different image to me.
He says: bAlo yathA bhUcakrabhramaNam anubhavati. There is a kind of
firework with names like ground rotator which appears to produce nice
circular patterns due to its fast motion. It could mean this experience,
since the word bAla: is used in the commentary.
..jd A mechanized form of GaudapAda's firebrand, where a performer whiels
a torch to create a nebular circle of light.
y3057.021
*rAma*
ब्रह्मंल्लोकै: पुरस्थस्य गच्छतो योगिनो निजम् ।
आतिवाहिकतां देह: कीदृशोऽयं विलोक्यते ॥३।५७।२१॥
ब्रह्मंल् लोकै: पुरस्थस्य गच्छतो योगिनो निजम् ।
आतिवाहिकतां देह: कीदृशो_अयं विलोक्यते ॥३।५७।२१॥
brahmaMl_lokai: purasthasya gacchato yogino nijam |
AtivAhikatAm deha: kIdRzo_ayam vilokyate ||21||
*Sir,*
*when the worldlings are in the presence of an active yogin,*
*how does his Subtle.Body-state appear to them?*
~vlm. [How are they] seen to walk about in the sights of men? • VA.
brahmana, yogI.s who are gone to subtlebodiness, what kind of body of them
is seen by people? • AS. I agree, except the vocative "brahmana" is
unusual. I generally take it as an honorific "Sir".
*rAma said *
*brahmaMllokai: purasthasya gacchato yogino nijam | *
*AtivAhikatAm deha: kIdRzo'yam vilokyate ||21|| *
brahmaMl lokai: purasthasya gacchato yogino nijam |
AtivAhikatAm deha: kIdRzo_ayam vilokyate ||21||
brahman o *brAhmaNa, *
lokai: purasthasya *by the worldlings in the presence *
gacchata: yogino *of the passage of a yogI *
nijam *innately *
_AtivAhikatAm *the Subtle-Body-ness *
deha: kIdRzo *what sort of body *
ayam vilokyate *is this considered? *lokai: vilokyate deha:
*~sv.3.37.21 omitted *
~vlm.3.57.21. Ráma asked:--If the bodies of Yogis be of a spiritual nature,
how is it that they are seen to walk about in the sights of men?
~VA. brahmana, yogI.s who are gone to subtlebodiness, what kind of body of
them is seen by people?
~AS. I agree, except the vocative "brahmana" is unusual. I generally take
it as an honorific "Sir".
brAhmaNa, when the worldlings are present *before/of an active yogI, *
what sort of body does his Subtle-Body-state reveal to them? -21-
brAhmaNa, when the worldlings are
in the presence of an active
yogI, what sort of body is
his Subtle-Body-state to them? -21-
y3057.022
*vasiSTha said *
देहाद्देहान्तरप्राप्ति: पूर्वदेहं विना सदा ।
आतिवाहिकदेहेऽस्मिन् स्वप्नेष्विव विनश्वरी ॥३।५७।२२॥
देहाद् देह-अन्तर-प्राप्ति: पूर्व-देहं विना सदा ।
आतिवाहिक-देहे ऽस्मिन् स्वप्नेष्व् इव विनश्वरी ॥३।५७।२२॥
dehAd deha-antara-prApti: pUrva-deham vinA sadA |
AtivAhika-dehe 'smin svapneSv iva vinazvarI ||22||
*From the body getting the other-body, *
*always apart.from the former body, *
*here is this AtivAhika body:*
*it is like dream, perishable.**
* Swami V. reads: "Even without destroying it, one can move from one
ethereal body to another, just as in dream one can take one form after
another without abandoning the previous one." • VLm paraphrases: "The Yogi
may take upon himself various forms, without the destruction of his former
body; as the human soul may deem itself transformed to a stag or any other
being in a dream, without undergoing any change in its spiritual essence.
(The identity of the self is not lost under any form of the body. Locke)."
*dehAddehAntaraprApti: pUrvadeham vinA sadA | *
*AtivAhikadehe'smin svapneSviva vinazvarI ||22|| *
dehAd deha-antara-prApti: pUrva-deham vinA sadA |
AtivAhika-dehe 'smin svapneSv iva vinazvarI ||22||
dehAd
*fr/ the body *
deha-antara-prApti-:
*the body-other-gettng *
pUrva-deham vinA sadA
*always except/without the former body *
AtivAhika-dehe asmin
*here in this AtivAhika body *
svapneSu iva vinazvarI ???
*as in a dream, perishable. *
*# vinazvara, vinazvarI *¶c* -, f. perishable, abstr. -tA f., -tva n.
¶jd This word appears only in Capeller; and is not in MW; but MW
incorporated Capeller in his dictionary, so must have rejected this
definition. The only google entry is this: "tataz cÂtmano_apy
artha-kriyA-lakSaNatvam eva vinAzitve pramANam iti vinazvara Atmeti siddham
|" para-mokSa-nirAsa-kArikA ||
~vlm.3.57.22. Vasishtha replied:--The Yogi may take upon himself various
forms, without the destruction of his former body; as the human soul may
deem itself transformed to a stag or any other being in a dream, without
undergoing any change in its spiritual essence. (The identity of the self
is not lost under any form of the body. Locke).
~sv.3.57.22 Even without destroying it, one can move from one ethereal body
to another, just as in dream one can take one form after another without
abandoning the previous one.
*From the body getting the other-body, *
*always apart.from the former body, *
*here is this AtivAhika body: *
*it is like dream, perishable. -22-*
· Swami V. translates: "Even without destroying it, one can move from one
ethereal body to another, just as in dream one can take one form after
another without abandoning the previous one." ¶ VLm paraphrases: "The Yogi
may take upon himself various forms, without the destruction of his former
body; as the human soul may deem itself transformed to a stag or any other
being in a dream, without undergoing any change in its spiritual essence.
(The identity of the self is not lost under anyform of the body. Locke)."
y3057.023
यथातपे हिमकण: शरद्व्योम्नि सितोऽम्बुद: ।
दृश्यमानोऽप्य् अदृश्यत्वमित्येवं योगिदेहक: ॥३।५७।२३॥
यथा-तपे हिम-कण: शरद्-व्योम्नि सितो_अम्बुद: ।
दृश्यमानो_अप्य् अदृश्यत्वम् इत्य् एवं योगि-देहक: ॥३।५७।२३॥
yathA-tape hima-kaNa: zarad-vyomni sito_ambuda: |
dRzyamAno_apy adRzyatvam ity evam yogi-dehaka: ||23||
*Depending.on the heat,*
*a flake of snow melts under the autumn sky.*
*While perceived,*
*it is ethereal yogic embodiment.*
vlm. ... like the particles of frost seen in sun-beams, and as the
appearance of a white spot in autumnal sky; (when there is no frost nor
cloud in it). • sv. The yogi's body is truly invisible, ethereal, even
though it appears to be visible in the eyes of the ignorant beholder.
*yathAtape himakaNa: zaradvyomni sito'mbuda: | *
*dRzyamAno'py adRzyatvamityevam yogidehaka: ||23|| *
yathA-tape hima-kaNa: zarad-vyomni sito_ambuda: | dRzyamAno_apy adRzyatvam
ity evam yogi-dehaka: ||23||
yathA-tape *According to the heat *
hima-kaNa: *a snowflake *
zarad-vyomni *in the autumn sky *
sita-: ambuda-: *becomes cool water *
dRzyamAna-: api *Though perceiving *
adRzyatvam iti evam *the imperceptible is so thus *
yogi-dehaka: *yogI-embodiment.*
~vlm.3.57.23. His spiritual body is invisible to all, though it may appear
as visible to their sight. It is like the particles of frost seen in
sun-beams, and as the appearance of a white spot in autumnal sky; (when
there is no frost nor cloud in it).
~sv.3.57.23 The yogi's body is truly invisible, ethereal, even though it
appears to be visible in the eyes of the ignorant beholder.
Depending.on the heat, a flake of snow melts in the autumn sky,.
Perceiving, it is imperceptible yogIc embodiment. -23-
द्राग् इत्य् एव_अथवा कश्चिद् योगि-देहो न लक्ष्यते । योगिभिश् च पुरो वेगात्
प्रोड्डीन इव खे खग: ॥३।५७।२४॥
drAg ity eva_athavA kazcid yogi-deho na lakSyate | yogibhiz ca puro vegAt
proDDIna iva khe khaga: ||24||
*very quickly it becomes *
*some thing quite other*
*. *
*the body of a yogin is not to be seen,*
*even these yogI.s *
*eagerly soaring,*
*birds in the spacious sky*
*.*
vlm. No body can easily discern the features of a Yogi's body, nor are they
discernible by other Yogis. They are as imperceptible as the features of a
bird flying in the air. • AS. It is like a bird in front who speedily leaps
up into the sky.
drAg iti eva *Quickly indeed *
athavA kazcid *otherwise whatever *
yogi-deha: *the body of a yogI *
na lakSyate *is not recognized *
yogibhi: ca *and by yogIs *
pura: vegAt *eagerily above *
proDDIne iva khe khaga: *like birds soaring in the sky *
~vlm.3.57.24. No body can easily discern the features of a Yogi's body, nor
are they discernible by other Yogis. They are as imperceptible as the
features of a bird flying in the air.
*~sv.3.37.24 omitted *
स्व-वासना-भ्रमेण_एव कश्चित् केचित् कदाचन । मृतो_अयम् इति पश्यन्ति केचिद्
योगिनम् अग्रगा: ॥३।५७।२५॥
sva-vAsanA-bhrameNa_eva kazcit kecit kadAcana | mRto_ayam iti pazyanti
kecid yoginam agragA: ||25||
*It is only the delusion of the self.vAsanA *
*that makes them*
*–whoever, wherever, whenever *
*to be considered *
*a dead thing,*
*even the greatest of yogI.s.*
vlm. It is from the error of judgment, that men think some Yogis to be dead
and others to be living; but their spiritual bodies are never subject to
death or common sight. • sv. And, it is such a beholder who, on account of
his own ignorance, thinks and says, "This yogi is dead". For, where is the
body, what exists and what dies?
*svavAsanAbhrameNaiva kazcitkecitkadAcana | *
*mRto'yamiti pazyanti kecidyoginamagragA: ||25|| *
sva-vAsanA-bhrameNa_eva kazcit kecit kadAcana |
mRto_ayam iti pazyanti kecid yoginam agragA: ||25||
sva-vAsanA.bhrameNa eva *Only because of the self-vAsanA.delusion *
kazcit kecit kadAcana *whoever wherever whenever *
kecid yoginam agragA: ???
*whoever be these foremost of yogI.s. *
< … kecid yoginam jIvantam pazyanti ...||
~vlm.3.57.25. It is from the error of judgment, that men think some Yogis
to be dead and others to be living; but their spiritual bodies are never
subject to death or common sight.
~sv.3.57.25 And, it is such a beholder who, on account of his own
ignorance, thinks and says, "This yogi is dead". For, where is the body,
what exists and what dies?
It is only the delusion
of the self-vAsanA that makes
them whoever, wherever, when-
ever to be considered a dead thing,
even the greatest of yogI.s. -25-
y3057.026
भ्रान्तिमात्रं तु देहात्मा तेषां तदुपशाम्यति ।
सत्यबोधेन रज्जूनां सर्पबुद्धिरिवात्मनि ॥३।५७।२६॥
भ्रान्ति-मात्रं तु देह-आत्मा तेषां तद् उपशाम्यति ।
सत्य-बोधेन रज्जूनां सर्प-बुद्धिर् इव_ आत्मनि ॥३।५७।२६॥
bhrAnti-mAtram tu deha-AtmA teSAm tad upazAmyati |
satya-bodhena rajjUnAm sarpa-buddhir_iva_ Atmani ||26||
*The nature of the body is*
*Delusion.*
*That is brought to peace*
*by realization of the Suchness *
*as,*
*in a rope,*
*is the serpent,*
*and*
*buddhi.Intellect*
*in yourself.*
vlm.3.57.26 The embodied soul is subject to errors, from which the souls of
Yogis are free; because their knowledge of truth; has purged the mistake of
a snake in the rope, from their souls.
*bhrAntimAtram tu dehAtmA teSAm tadupazAmyati | *
*satyabodhena rajjUnAm sarpabuddhirivAtmani ||26|| *
bhrAnti-mAtram tu deha-AtmA teSAm tad upazAmyati |
satya-bodhena rajjUnAm sarpa-buddhir iva_ Atmani ||26||
bhrAnti-mAtram
*Delusion-only *
tu deha-AtmA
*is the body-nature *
tad upazAmyati
*That brings to peace *
teSAm satya-bodhena
*by their realization of their suchness *
iva rajjUnAm
*as of ropes *
sarpa-buddhir Atmani
*is the serpent Buddhi Intellect in the Self. *
~vlm.3.57.26. The embodied soul is subject to errors, from which the souls
of Yogis are free; because their knowledge of truth; has purged the mistake
of a snake in the rope, from their souls.
*~sv.3.37.26 omitted *
Delusion-only is the body-nature.
That is brought to peace
by their realization of their suchness
as, in a rope,
is the serpent Buddhi Intellect
in the Self. -26-
Delusion-only is the body-nature.
That is brought to peace
by their realization of their suchness
as, in a rope,
is the serpent,
Buddhi Intellect
in the Self. -26-
y3057.027
को देह: कस्य वा सत्ता कस्य नाश: कथं कुत: ।
स्थितं तदेव यदभूदबोध: केवलं गत: ॥३।५७।२७॥
को देह: कस्य वा सत्ता कस्य नाश: कथं कुत: ।
स्थितं तद् एव यद् अभूद् अबोध: केवलं गत: ॥३।५७।२७॥
ko deha: kasya vA sattA kasya nAza: katham kuta: |
sthitam tad eva yad abhUd abodha: kevalam gata: ||27||
*What is this body? *
*or whose? *
*for whom does the Suchness end? *
*how? *
*why? *
*What was real is become entirely unrealized.*
vlm. What is this body and whence it is, and what of its existence or
destruction? What is lasting remains forever and is freed from the
ignorance it had before: (and it is the soul which is ever lasting and free
from error). • sv. That which is is: only delusion vanished!
*ko deha: kasya vA sattA kasya nAza: katham kuta: | *
*sthitam tadeva yadabhUdabodha: kevalam gata: ||27|| *
ko deha: kasya vA sattA kasya nAza: katham kuta: |
sthitam tad eva yad abhUd abodha: kevalam gata: ||27||
ko deha:
*What is the body? *
kasya vA
*or whose? *
sattA kasya nAza:
*for whom is the SattA Suchness ended? *
katham kuta:
*how? why? *
sthitam tad eva yad abhUd
*that which was established/situate *
abodha: kevalam gata:
*is become entirely unrealized. *
~vlm.3.57.27. What is this body and whence it is, and what of its existence
or destruction? What is lasting remains forever and is freed from the
ignorance it had before: (and it is the soul which is ever lasting and free
from error).
~sv.3.57.27 That which is is: only delusion vanished!
What is this body?
or whose?
for whom is this Suchness ended?
how?
why?
What was real is become entirely unrealized. -27-
y3057.028
*rAma said *
*rAma*
आतिवाहिकतामेति आधिभौतिक एव किम् ।
उतान्य इति मे ब्रूहि येनोह्य इव भो: प्रभो ॥३।५७।२८॥
आतिवाहिकताम् एति आधिभौतिक एव किम् ।
उतान्य इति मे ब्रूहि येन_उह्य इव भो: प्रभो ॥३।५७।२८॥
AtivAhikatAm_eti Adhibhautika eva kim |
utAnya iti me brUhi yena_uhya iva bho: prabho ||28||
*So the gross Adhi.bhautika goes unto subtle Ati.vAhika*
* over(be)coming to hyper.traveling *
*is that how it is?*
*Explain it the way you studied it, *
*Great.Lord!*
AS. ... Does the material body become the spiritual body? or is a new
spiritual body born? Tell me, (it is as.if) I am being dragged by (this
question yena Uhye iva) O Master! • sv. ..., does a yogi's physical body
then become an ethereal body?
*AtivAhikatAmeti Adhibhautika eva kim | *
*utAnya iti me brUhi yenohya iva bho: prabho ||28|| *
AtivAhikatAm eti Adhibhautika eva kim |
uta_anya iti me brUhi yena_uhya iva bho: prabho ||28||
AtivAhika-tAm eti
*To the subtle AtivAhika goes *
Adhibhautika eva
*indeed the gross Adhibhautika *
kim uta_anye iti
*is it otherwise? *
me brUhi
*Tell me that *
yena Uhya iva
*as you have studied it *
bho: prabho great lord
~AS. {AB commentary gives a good explanation here. Does the material body
(Adhibhautia) become the spiritual body (AtivAhika) or is a new spiritual
body born? Tell me, (it ias as.if) I am being dragged by (this question
yen Uhye iva)) O Master!}
~vlm.3.57.28. Ráma said:--Whether the embodied soul takes the spiritual
form, or is it something other than this. Tell me this and
remove my doubt.
*~sv.3.57.28 RAMA asked: Holy sir, does a yogi's physical body then become
an ethereal body? *
So gross Adhibhautika goes
unto subtle AtivAhika:
is that how it is? Explain it
as you have studied it, great lord! -28-
y3057.029
*vasiSTha said *
*vasiShTha** said:*
बहुशो ह्युक्तमेतत्ते न गृह्णसि किमुत्तमम् ।
आतिवाहिक एवास्ति नास्त्येवेहाधिभौतिक: ॥३।५७।२९॥
बहुशो ह्य् उक्तम् एतत् ते न गृह्णसि किम् उत्तमम् ।
आतिवाहिक एव_अस्ति नास्त्य् एव_इह_आधिभौतिक: ॥३।५७।२९॥
bahuzo hy uktam etat te na gRhNasi kim uttamam |
AtivAhika eva_asti nAsty eva_iha_Adhibhautika: ||29||
*Often enough I've told you this: *
*why can't you grasp it, finally?*
*The subtle Ati.vAhika*
*is*
*the gross Adhi.bhautika*
*is not*
*!*
vlm.3.57.29. ... there exists only the spiritual body, and the material
form is nothing? • sv.... The ethereal body alone is: by persistent fancy,
it appears to be linked to a physical body.
*bahuzo hyuktametatte na gRhNasi kimuttamam | *
*AtivAhika evAsti nAstyevehAdhibhautika: ||29|| *
bahuzo hy uktam etat te na gRhNasi kim uttamam |
AtivAhika eva_asti nAsty eva_iha_Adhibhautika: ||29||
bahuzas hi uktam etat te
*Often enough I've told you this: *
na gRhNasi kim uttamam
*why do you not grasp it finally? *
AtivAhika eva asti
*Only the subtle AtivAhika is *
na asti eva iha Adhibhautika
*the gross_Adhibhautika is not here! *
~vlm.3.57.29. Vasishtha said:---I have told this repeatedly to you, my good
Ráma! and how is it that you do not understand it that there exists only
the spiritual body, and the material form is nothing?
~sv.3.57.29 VASISTHA replied: How many times I have told you, O Rama: yet
you do not grasp it! The ethereal body alone is: by persistent fancy, it
appears to be linked to a physical body.
Often enough I've told you this:
why can't you grasp it, finally?
The subtle AtivAhika
is _Adhibhautika is not! -29-
तस्यैव_अभ्यासतो_अप्य् एति स-आधिभौतिकता-मति: । यदा शाम्यति सैव_अस्य तदा
पूर्वं प्रवर्तते ॥३।५७।३०॥
tasyaiva_abhyAsato_apy eti sa-AdhibhautikatA-mati: | yadA zAmyati
saiva_asya tadA pUrvam pravartate ||30||
*only after long hard practise *
*of That*
*when the Adhi.bhautika-mind subsides entirely*
*then the former Fulness emerges*
*.*
vwv.772 To that very mind there appears, even from repeated practice, the
sense (or notion) of having materiality. When that sense (or notion)
scarcely ceases for that (mind), then the former (sense of subtlety)
arises. • AS. By its (the spiritual body’s) repeated practice the feeling
of being a material body (sa-AdhibhautikatA-matiH) develops; when the
feeling subsides, then its prior feeling reappears. • vlm. ... know your
spiritual state, and subdue your sense of corporeality; and as you abstain
from the latter, so you attain to the former state.
~AS. {By its (the spiritual body’s) repeated practice the feeling of being
a material body (sa-AdhibhautikatA-matiH) develops; when the feeling
subsides, then its prior feeling reappears.}
~vlm.3.57.30. It is by habit of constant meditation, that you must know
your spiritual state, and subdue your sense of corporeality; and as you
abstain from the latter, so you attain to the former state.
~vwv.772/30 To that very mind there appears, even from repeated practice,
the sense (or notion) of having materiality. When that sense (or notion)
scarcely ceases for that (mind), then the former (sense of subtlety)
arises.
tasyaiva abhyAsa-tas api *Only after AbhyAsa of That *
eti sa-Adhibhautika-tA.mati: *the Adhibhautika mind [mati] the gross
mind, the brain *
yadA zAmyati saiva asya *when it subsides entirely *
tadA pUrvam pravartate *then the Fulness comes-forth. *
तदा गुरुत्वं काठिन्यम् इति यश् च मुधा ग्रह: ।
शाम्येत् स्वप्न-नरस्य_इव बोद्धुर् बोधान् निरामयात् ॥३।५७।३१॥
tadA gurutvam kAThinyam iti yaz ca mudhA graha: |
zAmyet svapna-narasya_iva boddhur bodhAn nirAmayAt ||31||
*Then*
*heaviness,*
*rigidity,*
*vain grasping at solidity,*
*subside:*
*just as a dream-person subsides into his pure knowing.*
vwv.773/31 Then, the false apprehension that there is heaviness or hardness
(i.e., materiality) can come to an end, as (false apprehensions can end)
for a dreaming man who is waking up, on account of untainted knowledge. •
AS. #nirAmaya is an adjective of the bodha and means unsullied, pure. • The
sense is that these false impressions of weight and hardness shall subside,
as those of a dreamer by the pure knowledge of the enlightened. • vlm. ...
when he comes to wake.
*tadA gurutvam kAThinyamiti yazca mudhA graha: | *
*zAmyetsvapnanarasyeva boddhurbodhAnnirAmayAt ||31|| *
tadA gurutvam kAThinyam iti yaz ca mudhA graha: |
zAmyet svapna-narasya_iva boddhur bodhAn nirAmayAt ||31||
tadA gurutvam kAThinyam
*Then heaviness, rigidity *
iti yaz ca mudhA graha:
*and such vain grasping *
zAmyet
*quietens *
svapna-narasya_iva
*as.if of a dream-person *
boddhur
*of the knower *
bodhAt
*from the knowing/realizations *
nirAmayAt
*undecaying/pure. *
~AS. nirAmaya is an adjective of the bodha and means unsullied, pure. ¶ The
sense is that these false impressions of weight and hardness shall subside,
as those of a dreamer by the pure knowledge of the enlightened.
~vlm.3.57.31. Then there will be an end of your sense of the gravity and
solidity of objects, like the disappearance of the visions of a dreaming
man, when he comes to wake.
~vwv.773/31 Then, the false apprehension that there is heaviness or
hardness (i.e., materiality) can come to an end, as (false apprehensions
can end) for a dreaming man who is waking up, on account of untainted
knowledge.
..AB. … svapna-nagara.gurutva-kAThinya-Adaya iva ... ||
Then heaviness, rigidity,
vain grasping at solidity,
subside: just as a dream-person
subsides into his pure knowing. -31-
y3057.032
लघुतूलसमापत्तिस्तत: समुपजायते ।
स्वप्ने स्वप्नपरिज्ञानादिव देहस्य योगिन: ॥३।५७।३२॥
लघु-तूल-समापत्तिस् तत: समुपजायते ।
स्वप्ने स्वप्न-परिज्ञानाद् इव देहस्य योगिन: ॥३।५७।३२॥
*What takes a form as light as grass,*
*from That*
*is generated *
*in a dream*
* as.if it were come.from dream-experience *
*so it is*
*in the body of such a yogI.*
vwv.774/32 Then, there arises, for the body of the Yogin, the attainment of
the lightness of cotton as (would happen) in a dream on account of the
thorough knowledge of the dream. • vlm.3.57.32. The body of a Yogi becomes
as light and subtile, as the evanescent appearances in a dream: (the
fleeting objects of vision).
• AS.Laghu and tUla are the opposites of the old guru and kaThina, thus,
light and soft (airy). The knowledge (understanding) of the lightness and
softness of the (spiritual) body then arises in a Yogi, just as in a dream
after realizing that it is just a dream.
*laghutUlasamApattistata: samupajAyate | *
*svapne svapnaparijJAnAdiva dehasya yogina: ||32|| *
laghu-tUla-samApattis tata: samupajAyate |
svapne svapna-parijJAnAd iva dehasya yogina: ||32||
laghu-tUla-samApatti: *Taking a form as light as grass *
tata: samupajAyate *then it is generated *
svapne *in dream *
svapna-parijJAnAd iva *as.if from the dream-cognition *
dehasya yogina: *of the body of the yogI. *
~AS.Laghu and tUla are the opposites of the old guru and kaThina, thus,
light and soft (airy). The knowledge (understanding) of the lightness and
softness of the (spiritual) body then arises in a Yogi, just as in a dream
after realizing that it is just a dream.
~vwv.774/32 Then, there arises, for the body of the Yogin, the attainment
of the lightness of cotton as (would happen) in a dream on account of the
thorough knowledge of the dream.
~vlm.3.57.32. The body of a Yogi becomes as light and subtile, as the
evanescent appearances in a dream: (the fleeting objects of vision).
what takes a form as light as grass,
from That is generated in
a dream as.if it were come.from
dream-experience: so it is
in the body of the yogI. -32-
y3057.033
स्वप्ने स्वप्नपरिज्ञानाद्यथा देहो लघुर्भवेत् ।
तथा बोधादयं देह: स्थूलवत्प्लुतिमान्भवेत् ॥३।५७।३३॥
स्वप्ने स्वप्न-परिज्ञानाद्_यथा देहो लघुर्_भवेत् ।
तथा बोधाद्_अयं देह: स्थूलवत्_प्लुतिमान्_भवेत् ॥३।५७।३३॥
svapne svapna-parijJAnAd_yathA deho laghur_bhavet |
tathA bodhAd_ayam deha: sthUlavat_plutimAn_bhavet ||33||
*In dream,*
*through its Dream Cognition,*
*the body becomes light.*
*Likewise,*
*through bodha Realization,*
*this gross, material body*
*becomes a subtle, flying one.*
vwv.775 As the body can become light in a dream on account of the thorough
knowledge [parijJAna] of the dream, so, this body can have a leap
[plutimat] (into subtle space) like the gross one (having a jump), on
account of spiritual awakening or knowledge [bodha]. • vlm.3.57.33. And as
a dreaming man feels the lightness of his body, in his dreaming rambles
[parijJAna]....
*svapne svapnaparijJAnAdyathA deho laghurbhavet | *
*tathA bodhAdayam deha: sthUlavatplutimAnbhavet ||33|| *
svapne svapna-parijJAnAd_yathA deho laghur_bhavet |
tathA bodhAd_ayam deha: sthUlavat_plutimAn_bhavet ||33||
svapne In dream
svapna-parijJAnAt from dream-ParijnAna/Cognition
yathA deho laghur bhavet as the body becomes light
tathA bodhAt thus from bodha Realization
ayam deha: sthUlavat this body of gross nature
plutimAn bhavet becomes subtle/flying.
~vlm.3.57.33. And *as* a *dream*ing man *feels the lightness of his body*,
in his dreaming *rambles* [parijJAna]; so the Yogi finds *his solid body*,
as *volatant* as air in all places.
~vwv.775/33 *As* the *body can become light* *in a dream on account of* the *thorough
knowledge* [parijJAna] of the dream, so, *this body* can *have a leap*
[plutimat] (into subtle space) *like the gross one* (having a jump), *on
account of spiritual awakening or knowledge* [bodha].
*~sv.3.57.33-34 Just as when an ignorant man (who thinks he is the physical
body) dies and the body is cremated, has a subtle body, even so the yogi on
being enlightened while living, has an ethereal body. *
*in dream, through its Dream Cognition, *
*the body becomes light likewise, *
*through bodha Realization, *
*this gross, material body *
*becomes a subtle, flying one. 33*
y3057.034
अनेकदिनसंकल्पदेहे परिणातात्मनाम् ।
अस्मिन्देहे शवे दग्धे तत्रैवास्थितिमीयुषाम् ॥३।५७।३४॥
अनेक-दिन-संकल्प-देहे परिणातात्मनाम् ।
अस्मिन् देहे शवे दग्धे तत्रैव आस्थितिम् ईयुषाम् ॥३।५७।३४॥
aneka-dina-saMkalpa-dehe pariNAtÂtmanAm |
asmin_dehe zave dagdhe tatraiva_Asthitim_IyuSAm ||34||
*When its due days are done,*
*when the corpse of the sam.kalpa-Con.ception Body has been burned,*
*then its new place,*
*in That only,*
*is its State.*
• sv. Just as when an ignorant man (who thinks he is the physical body)
dies and the body is cremated, has a subtle body, even so the yogi on being
enlightened while living, has an ethereal body. • VA. Then long-time
samkalpas of the body disappear in Atman, after this dead body is burned,
that state (subtle body) remains. This is about any person, disregarding
realization, while the next verse says yogI.s have it even in this life? •
AS. This and the next form one combined thought. For the people with many
days of creative thoughts established, when this body turns to a corpse,
with their desire to settle right there, the experience of a subtle body
definitely arises. For yogis, this experience comes even during life by
intense awakening. • Thus, for ordinary people, the subtle experience is
forced when the gross body dies, whereas for the enlightened, it can come
while living.
*anekadinasaMkalpadehe pariNAtAtmanAm | *
*asmindehe zave dagdhe tatraivAsthitimIyuSAm ||34|| *
aneka-dina-saMkalpa-dehe pariNAt*A*tmanAm |
asmin dehe zave dagdhe tatr*ai*v*a A*sthitim IyuSAm ||34||
aneka-dina-saMkalpa-dehe *In a few-days-conception.body *
pariNAta-AtmanAm *self-surrendered *
asmin dehe zave dagdhe *here in the body, when the corpse is burned *
tatra eva Asthitim IyuSAm *there indeed is its state. *
~sv.3.57.33-34 Just as when an ignorant man (who thinks he is the physical
body) dies and the body is cremated, has a subtle body, even so the yogi on
being enlightened while living, has an ethereal body.
~VA. Then long-time samkalpas of the body disappear in Atman, after this
dead body is burned, that state (subtle body) remains. This is about any
person, disregarding realization, while the next verse says yogI.s have it
even in this life?
~AS. This and the next form one combined thought. For the people with many
days of creative thoughts established, when this body turns to a corpse,
with their desire to settle right there, the experience of a subtle body
definitely arises. For yogis, this experience comes even during life by
intense awakening.
Thus, for ordinary people, the subtle experience is forced when the gross
body dies, whereas for the enlightened, it came come while living.
~vlm.3.57.34. The expectation of the longlife of a master-head in his
material body, is realized in the spiritual one, after the corpse has been
burnt away. Longevity consists in the longlife of the spirit and not of the
body).
*When, after its due days, the corpse of the Samkalpa-Conception=Body has
been burned, *
*then its new place, *
*in That only, *
*is its State. -34-*
लघु-देह-अनुभवनम् अवश्यं भावि वै तथा । प्रबोध.अतिशयाद् एति जीवताम् अपि
योगिनाम् ॥३।५७।३५॥
laghu-deha-anubhavanam avazyam bhAvi vai tathA | prabodha.atizayAd eti
jIvatAm api yoginAm ||
35
||
.
*weightless-body.experience*
*is a concomitant event*
*that necessarily occurs*
*in yogI.s *
*even while they live*
*.*
*AS. Thus, even though they may possess material heavy bodies, they
experience “laghimA” one of the 8 siddhis!
~vlm.3.57.35. Every body must have to assume his spiritual frame
afterwards; but the Yogi finds it in his life-time, by the enlightenment of
his intellect.
laghu-deha-anubhavanam The light-body.experience
avazyam bhAvi vai tathA is thus an inevitable event {~AS. Thus, even
though they may possess material heavy bodies, they experience “laghimA”
one of the 8 siddhis!}
prabodha.atizayAd eti it comes out.of awakening as necessity
jIvatAm api yoginAm even of the living YogIs.
उदितायां स्मृतौ तत्र संकल्प-आत्मा_अहम् इत्य् अलम् । यादृश: स भवेद् देहस्
तादृशो_अयं प्रबोधत: ॥३।५७।३६॥
uditAyAm smRtau tatra saMkalpa-AtmA_aham ity alam | yAdRza: sa bhaved dehas
tAdRzo_ayam prabodhata: ||
36
||
*then *
*there arises like a memory *
*"I am the conceptual self" *
*& *
*thereupon *
*therefrom*
*becomes the body *
*or *
*from That,*
*This,*
*through*
*awakened realization*
*. *
vlm.3.57.36. As a man upon his waking from sleep, remembers his having an
intellectual form in his dreaming state; so the Yogi is conscious of his
spiritual body in his own intellect. • VA. “this is imagination arisen in
memory, I am Atma”, (then such understanding arises) then one, even
having body, become awakened. • AS.No. When the memory that "I am but
saMkalpa essentially creative thought", he becomes similar to his body by
awakening. Thus, he starts practicing samkalps actions on the body as he
finds it.
uditAyAm smRtau tatra When arisen there in the memory
"saMkalpa-AtmA aham" ity alam "I am the conceptual self" sufficiently
yAdRza: sa bhaved deha: from which/such it becomes the body
tAdRzo_ayam prabodhata: or from That this, through awakening.
भ्रान्तिर् एवम् इयं भाति रज्ज्वाम् इव भुजङ्गता ।
किं नष्टाम् अस्यां नष्टायां जातायां किं प्रजायते ॥३।५७।३७॥
bhrAntir_evam_iyam bhAti rajjvAm_iva bhujaGgatA |
kim naSTAm_asyAm naSTAyAm jAtAyAm kim prajAyate ||37||
*Only as bhrAnti.delusion does This appear.*
*O it is like the snakeliness of a rope!*
*What is destroyed when This is destroyed?*
*When it is born, just what is born?*
vlm.... nothing is lost by the loss of this body, nor is anything gained by
its production and regeneration. • sv. There is no difference between the
body and the ignorance.
*bhrAntirevamiyam bhAti rajjvAmiva bhujaGgatA | *
*kim naSTAmasyAm naSTAyAm jAtAyAm kim prajAyate ||37|| *
bhrAntir evam iyam bhAti rajjvAm iva bhujaGgatA |
kim naSTAm asyAm naSTAyAm jAtAyAm kim prajAyate ||37||
bhrAntir evam *x*
*only-as BhrAnti Delusion *
iyam bhAti
*This appears *
rajjvAm iva bhujaGgatA
*like the snakeliness of a rope *
kim naSTAm
*what is destroyed/lost *
asyAm naSTAyAm
*when This is lost? *
jAtAyAm kim prajAyate
*when born, exactly what is born? *
~vlm.3.57.37. The notion of the corporeal body is a mere fallacy, like that
of the snake in a rope; hence nothing is lost by the loss of this body, nor
is anything gained by its production and regeneration.
~sv.3.57.37 The physical body is only the creation of one's ignorant fancy,
and is not real. There is no difference between the body and the ignorance.
Only as BhrAnti Delusion
does This appear. O it is like
the snakeliness of a rope!
What
is destroyed when This is destroyed?
When it is born, just what is born? -37-
y3057.038
*rAma said *
*rAma*
अनन्तरं ये वास्तव्या लीलां पश्यन्ति ते यदि ।
तत्सत्यसंकल्पतया बुध्यन्ते किमत: प्रभो ॥३।५७।३८॥
अनन्तरं ये वास्तव्या लीलां पश्यन्ति ते यदि ।
तत् सत्य-संकल्पतया बुध्यन्ते किम् अत: प्रभो ॥३।५७।३८॥
anantaram ye vAstavyA lIlAm pazyanti te yadi |
tat satya-saMkalpatayA budhyante kim ata: prabho ||38||
*But what *
*I'd *
*like to know *
*is this: *
*what about the servants,*
*seeing Queen lIlA*
* or her Conception-in.Suchness *
*what do they_ think about all this, Lord?*
~vlm.3.57.38. Ráma said:--Now tell me Sir, what the inmates of the house
thought this Lílá to be; whether they viewed her as an embodied being or a
bodiless apparition appearing before them.
*anantaram ye vAstavyA lIlAm pazyanti te yadi | *
*tatsatyasaMkalpatayA budhyante kimata: prabho ||38|| *
anantaram ye vAstavyA lIlAm pazyanti te yadi |
tat satya-saMkalpatayA budhyante kim ata: prabho ||38||
anantaram *Afterwards an-antara, without further ado *
ye vAstavyA
*those residents/servants *
lIlAm pazyanti te yadi
*if they see lIlA *
tat satya-saMkalpatayA
*That w/ Suchness-Conception *
budhyante kim ata: prabho
*what do they think about her, Lord? *
~vlm.3.57.38. Ráma said:--Now tell me Sir, what the inmates of the house
thought this Lílá to be; whether they viewed her as an embodied being or a
bodiless apparition appearing before them.
*~sv.3.37.38-47 omitted *
But what I'd like to know is this:
the servants, seeing Queen lIlA
or her Conception-in-Suchness ,
what do they think about it, Lord? -38-
vasiSTha said:
What would they think of the queen?
They'd take her as somebody come
here, in a sorry state, some sort
of acquaintance, somebody come
from who-knows-where, for some reason .... -39-
y3057.039
*vasiSTha said *
*vasiShTha** said*
एवं ज्ञास्यन्ति ते राज्ञी स्थितेयमिह दुःस्थिता ।
वयस्या काचिदन्येयं कुतोऽप्यस्या उपागता ॥३।५७।३९॥
एवं ज्ञास्यन्ति ते राज्ञी स्थिता_इयम् इह दुः.स्थिता ।
वयस्या काचिद् अन्या_इयं कुतो_अप्य् अस्या उपागता ॥३।५७।३९॥
evam jJAsyanti te rAjJI sthitA_iyam iha duH.sthitA |
vayasyA kAcid anyA_iyam kuto_apy asyA upAgatA ||39||
*What would_ they think of the queen?*
*They'd take her as somebody come here,*
*in a sorry state, *
*some sort of acquaintance,*
*somebody come from who.knows-where, for some reason ....*
*evam jJAsyanti te rAjJI sthiteyamiha duHsthitA | *
*vayasyA kAcidanyeyam kuto'pyasyA upAgatA ||39|| *
evam jJAsyanti te rAjJI sthitA_iyam iha duH.sthitA |
vayasyA kAcid anyA_iyam kuto_apy asyA upAgatA ||39||
evam jJAsyanti te rAjJI sthitA
*Thus they w/ know/consider the queen *
iyam iha duH.sthitA
*this one here, in a sorry state *
vayasyA kAcid anyA iyam
*some sort of companion, this other, *
kuto_apy asyA upAgatA
*whence/why indeed was her coming/approaching. *
~vlm.3.57.39. Vasishtha answered:--They took the sorrowful queen to be some
friend of the king, and to have come from some place they knew not what and
where.
*What would they think of the queen? *
*They'd take her as somebody come *
*here, in a sorry state, some sort *
*of acquaintance, somebody come *
*from who-knows-where, for some reason .... -39-*
y3057.040
संदेह: क इवात्रैषां पशवो ह्यविवेकिन: ।
यथा दृष्टं विचेष्टन्ते कुत एषां विचारणा ॥३।५७।४०॥
संदेह: क इव_अत्र_एषां पशवो ह्य् अविवेकिन: ।
यथा दृष्टं विचेष्टन्ते कुत एषां विचारणा ॥३।५७।४०॥
saMdeha: ka iva_atra_eSAm pazavo hy avivekina: |
yathA dRSTam viceSTante kuta eSAm vicAraNA ||40||
*What do they do with doubt,*
*these non.discerning pashu.Beasts?*
*They wallow in what they perceive: *
*what use is Enquiry for them?*
vlm. They did not like to examine the matter, because it is the nature of
the ignorant like that of brutes, to believe what they see, without
investigation or consideration of its nature.
*saMdeha: ka ivAtraiSAm pazavo hyavivekina: | *
*yathA dRSTam viceSTante kuta eSAm vicAraNA ||40|| *
saMdeha: ka iva_atra_eSAm pazavo hy avivekina: | yathA dRSTam viceSTante
kuta eSAm vicAraNA ||40||
saMdeha: ka iva atra
*What is like doubt/embodiment here *
eSAm
*for these *
pazava-: hy avivekina:
*these non.discerning animals (Pashus) *
yathA-dRSTam viceSTante
*they wallow in what they perceive *
kuta eSAm vicAraNA
*whence/why for them is there Enquiry? *
~vlm.3.57.40. They did not like to examine the matter, because it is the
nature of the ignorant like that of brutes, to believe what they see,
without investigation or consideration of its nature.
*~sv.3.37.38-47 omitted *
What do they do with doubt, these non.
discerning Pashu Animals?
They wallow in what they perceive:
what use for them is Enquiry? -40-
As a clod thrown at a tree bounces away again
such is also the ignorance of the mute corpse
as it was in the beginning... -41-
y3057.041
यथा लोष्टो लुठद्वृक्षं वञ्चयित्वाशु गच्छति ।
अज्ञानत्वेऽजपशवस्तथा ह्यस्ति पुरादिकम् ॥३।५७।४१॥
यथा लोष्टो लुठद् वृक्षं वञ्चयित्वा_आशु गच्छति ।
अज्ञानत्वे ऽजप-शवस् तथा ह्य् अस्ति पुरादिकम् ॥३।५७।४१॥
yathA loSTo luThad vRkSam vaJcayitvA_Azu gacchati |
ajJAnatve 'japa-zavas tathA hy asti purAdikam ||41||
*As a clod thrown at a tree bounces away again*
* such is also the ignorance of the wordless corpse *
*as from the first beginning...*
vlm.3.57.41. As a stone flung at random flies off from its mark, so the
brutish and ignorant folks go astray, from hitting at the true mark of a
thing placed before them. • VA. as a thrown clod of earth, hitting trunk
of a tree, goes astray, so are these goat-creatures in their ignorance from
the beginning. • AS. The AB commentary is rather graphic. He points out
that a clod of earth upon hitting a tree does not leave any effect like a
stone or an arrow or wet clay (which at least sticks). Ignorant animal
creatures are likewise from the beginning; they don't leave any effect on
the world. Of course, modern science might have a lot to say about this(:-))
*yathA loSTo luThadvRkSam vaJcayitvAzu gacchati | *
*ajJAnatve'japazavastathA hyasti purAdikam ||41|| *
yathA loSTo luThad vRkSam vaJcayitvA_Azu gacchati |
ajJAnatve 'japa-zavas tathA hy asti purAdikam ||41||
yathA loSTo luThad vRkSam
*As a clod thrown at a tree *
vaJcayitvA Azu gacchati
crookedly as once it goes
*bounces away again *
ajJAnatve
*in ignorance *
ajapa-zavas
*the unspeaking corpse *
tathA hy asti purAdikam
*thus indeed is from the beginning...*
~vlm.3.57.41. As a stone flung at random flies off from its mark, so the
brutish and ignorant folks go astray, from hitting at the true mark of a
thing placed before them.
~VA. as a thrown clod of earth, hitting trunk of a tree, goes astray, so
are these goat-creatures in their ignorance from the beginning.
~AS. The AB commentary is rather graphic. He points out that a clod of
earth upon hitting a tree does not leave any effect like a stone or an
arrow or wet clay (which at least sticks). Ignorant animal creatures are
likewise from the beginning; they don't leave any effect on the world.
Of course, modern science might have a lot to say about this(:-))
As a clod thrown at a tree bounces
away again such is also
the ignorance of the wordless
corpse as from the first beginning... -41-
y3057.042
यथा स्वप्नवपुर्बोधान्न जाने क्वेव गच्छति ।
असत्यमेव तद्यस्मात्तथैवेहाधिभौतिकम् ॥३।५७।४२॥
यथा स्वप्न-वपुर् बोधान् न जाने क्व_इव गच्छति ।
असत्यम् एव तद् यस्मात् तथैव_इह_आधिभौतिकम् ॥३।५७।४२॥
yathA svapna-vapur bodhAn na jAne kva_iva gacchati |
asatyam eva tad yasmAt tathaiva_iha_Adhibhautikam ||42||
*Since it is like the dream-body*
* so not arisen from bodha Realization *
*just where would it go?*
*It is unSuch, unreal,*
*That being.So:*
*thus indeed here is the gross Adhibhautika.*
vlm. As we know not what becomes of the objects of our dream, and whither
they are fled upon our waking; such is the case with our material bodies,
which are as false and fleeting as our delusive dreams. • VA. as it is not
known where dream body goes in man (at awakening), so this gross body is
non.existent. • AS. As it is not clear where a dream-body goes after
awakening, it must be unreal. It is similar for the material body.
*yathA svapnavapurbodhAnna jAne kveva gacchati | *
*asatyameva tadyasmAttathaivehAdhibhautikam ||42|| *
yathA svapna-vapur bodhAn na jAne kva_iva gacchati |
asatyam eva tad yasmAt tathaiva_iha_Adhibhautikam ||42||
yathA svapna-vapur *x*
*As/like the dream-body *
bodhAt na jAne bodhAn na jAne
*not being born from bodha Realization *
kva iva gacchati
*just where does it go *
asatyam eva
*unSuch/unreal *
tad yasmAt
*That whence *
tathA eva iha Adhibhautikam
*Thus indeed here is the Adhibhautika. *
~vlm.3.57.42. As we know not what becomes of the objects of our dream, and
whither they are fled upon our waking; such is the case with our material
bodies, which are as false and fleeting as our delusive dreams.
~VA. as it is not known where dream body goes in man (at awakening), so
this gross body is non.existent. AS-> General meaning is correct. As it is
not clear where a dream-body goes after awakening, it must be unreal. It is
similar for the material body.
Since it is like the dream-body
so not arisen from bodha
Realizations just where would
it go? It is unSuch, unreal,
That being so: thus indeed here
is the gross Adhibhautika. -42-
y3057.043
*rAma said *
*rAma*
भगवन्स्वप्नशिखरी प्रबोधे क्वेव गच्छति ।
इति मे संशयं छिन्धि शरदभ्रमिवानिल: ॥३।५७।४३॥
भगवन् स्वप्न-शिखरी प्रबोधे क्व_इव गच्छति ।
इति मे संशयं छिन्धि शरदभ्रम् इव_अनिल: ॥३।५७।४३॥
bhagavan svapna-zikharI prabodhe kva_iva gacchati |
iti me saMzayam chindhi zaradabhram iva_anila: ||43||
*Lord,*
*when I wake,*
*where does my dream-mountain go?*
*Remove my doubt,*
*as the wind removes an autumn cloud!*
*bhagavansvapnazikharI prabodhe kveva gacchati | *
*iti me saMzayam chindhi zaradabhramivAnila: ||43|| *
bhagavan svapna-zikharI prabodhe kva_iva gacchati |
iti me saMzayam chindhi zaradabhram iva_anila: ||43||
*rAma *
bhagavan
*Lord, *
prabodhe
*in waking *
svapna-zikharI kva iva gacchati
*where does a dream-mountain go? *
iti me saMzayam chindhi
*remove my doubt *
zaradabhram iva anila:
*as the wind removes an autumn cloud.*
~vlm.3.57.43. Ráma said:--Tell me Sir, where the hill we dream of,
is hid upon our waking; kindly remove my doubt, as the wind
disperses the autumnal clouds.
*~sv.3.37.38-47 omitted *
Lord, when I wake, where does my dream-mountain go?
Remove my doubt, as the wind removes an autumn cloud! -43-
These parts of the conceptual dream-delusion,
things like mountains
gather in samvid.Awareness
like the vibrations in the wind. -44-
y3057.044
*vasiSTha said *
*vasiShTha** said*
स्वप्नभ्रमेऽथ संकल्पे पदार्था: पर्वतादय: ।
संविदोऽन्तर्मिलन्त्येते स्पन्दनान्यनिले यथा ॥३।५७।४४॥
..वसिष्ठ उवाच ।
स्वप्न-भ्रमे ऽथ संकल्पे पदार्था: पर्वत-आदय: ।
संविदो_अन्तर् मिलन्त्य् एते स्पन्दनान्य् अनिले यथा ॥३।५७।४४॥
svapna-bhrame 'tha saMkalpe padArthA: parvata-Adaya: |
saMvido_antar milanty ete spandanAny anile yathA ||44||
*These parts of the conceptual dream-delusion,*
* things like mountains *
*gather in samvid.Awareness*
*like the vibrations in the wind.*
vwv.1462. ..., merge within Consciousness in the delusion of a dream or in
fancy, as movements (or currents) merge in the wind. • vlm. ... are
absorbed in our consciousness, whence they sprang; just as the motion of
bodies subsides in the air which gives the vibration.
*svapnabhrame'tha saMkalpe padArthA: parvatAdaya: | *
*saMvido'ntarmilantyete spandanAnyanile yathA ||44|| *
svapna-bhrame 'tha saMkalpe padArthA: parvata-Adaya: |
saMvido_antar milanty ete spandanAny anile yathA ||44||
svapna-bhrame atha saMkalpe *Then in conceptual dream-delusion,*
padArthA: parvata-Adaya:
*things like mountains *
saMvido antar milanti ete
*in the samvid.Awareness they gather *
spandanAny anile yathA
*vibrations as in the wind. *
~vwv.1462/44. These objects, such as mountains and the like, merge within
Consciousness in the delusion of a dream or in fancy, as movements (or
currents) merge in the wind.
~vlm.3.57.44. Vasishtha said:--All things appearing in our dream or
residing in our desire as the hill, &c., are absorbed in our consciousness,
whence they sprang; just as the motion of bodies subsides in the air which
gives the vibration.
These parts of the conceptual
dream-delusion, things like mountains
gather in samvid.Awareness
like the vibrations in the wind. -44-
y3057.045
अस्पन्दस्य यथा वायो: सस्पन्दोऽन्तर्विशत्यलम् ।
अनन्यात्मा तथैवायं स्वप्नार्थ: संविदो मलम् ॥३।५७।४५॥
अ-स्पन्दस्य यथा वायो: स-स्पन्दो_अन्तर् विशत्य् अलम् ।
अनन्य-आत्मा तथा_एव_अयं स्वप्न-अर्थ: संविदो मलम् ॥३।५७।४५॥
a-spandasya yathA vAyo: sa-spando_antar vizaty alam |
ananya-AtmA tathA_eva_ayam svapna-artha: saMvido malam ||45||
*As when the spanda.Vibration*
*enters.into non.vibrant air,*
*air takes a different nature,*
*so also a dream-notion of the Awareness *
*becomes affected.*
vwv. ... this object of the dream is an impurity (or an obscuring factor)
of Consciousness (and merges therein). • vlm. As the motion of the air
mixes with the fixed ether... • AS. As vibrant air enters still air at will
(alam), likewise this unique soul likewise enters the slag of ignorance on
perception.
*aspandasya yathA vAyo: saspando'ntarvizatyalam | *
*ananyAtmA tathaivAyam svapnArtha: saMvido malam ||45|| *
a-spandasya yathA vAyo: sa-spando_antar vizaty alam |
ananya-AtmA tathA_eva_ayam svapna-artha: saMvido malam ||45||
a-spandasya yathA vAyo:
*As in non.vibrant air *
sa-spando_antar vizaty alam
*when vibrancy enters within it *
ananya-AtmA tathA_eva_ayam
*then there is another self/nature *
svapna-artha: saMvido malam
*the impure dream-notion of the samvid.Awareness.*
~vwv.1463/45. As (the air) with motion completely enters within the air
without motion and becomes non.different , so also, this object of the
dream is an impurity (or an obscuring factor) of Consciousness (and merges
therein).
~vlm.3.57.45. As the motion of the air mixes with the fixed ether, so the
dreams and desires which we are conscious of, set in the unchanging soul
whence they have their rise.
~VA. as in still air vibration enters, so in spotless (without a second)
Consciousness, enters awareness of this impurity of dream. ~AS.You have the
entry reversed.
As vibrant air enters still air at will (alam), likewise this unique soul
likewise enters the slag of ignorance on perception.
As when the spanda.Vibration
enters.into non.vibrant air,
air takes a different nature,
so also the dream-notion of
the Awareness becomes impure. -45-
When a dream manifests, it is
only samvid.Awareness that
vibrates. When it does not vibrate,
it unites with the Self-nature. -46-
y3057.046
स्वप्नाद्यर्थावभासेन संविदेव स्फुरत्यलम् ।
अस्फुरन्ती तु तेनैव यात्येकत्वं तदात्मिका ॥३।५७।४६॥
स्वप्नाद्य्-अर्थ-अवभासेन संविद् एव स्फुरत्य् अलम् ।
अस्फुरन्ती तु तेनैव यात्य् एकत्वं तदा_आत्मिका ॥३।५७।४६॥
svapnAdy-artha-avabhAsena saMvid eva sphuraty alam |
asphurantI tu tenaiva yAty ekatvam tadA_AtmikA ||46||
*When a dream manifests,*
*it is only samvid.Awareness that vibrates.*
*When it does not vibrate,*
*it unites with the Self-nature.*
vwv.1464/46. Only Consciousness shines thoroughly ... dreams and the like.
But, when not so shining, it attains to oneness with those very objects and
has them within itself. • AS. The saMvid itself becomes vibrant with dream
like illusions, but when the vibrations end (asphurantI) becomes just pure
saMvit. Literally, goes to one-ness with the saMvit becoming one with its
nature.
*svapnAdyarthAvabhAsena saMvideva sphuratyalam | *
*asphurantI tu tenaiva yAtyekatvam tadAtmikA ||46|| *
svapnAdy-artha-avabhAsena saMvid eva sphuraty alam |
asphurantI tu tenaiva yAty ekatvam tadA_AtmikA ||46||
svapnAdy-artha-avabhAsena
*as Dream-&c-sense-manifestation *
saMvid eva sphuraty alam
*what is only samvid.Awareness vibrates *
asphurantI tu tenaiva
*but not thus vibrating, *
yAty ekatvam tadA AtmikA
*becomes one with the Atmic nature. *
~vwv.1464/46. Only Consciousnessshines thoroughly through the appearance
(or perception) of the obhects in dreams and the like. But, when not so
shining, it attains to oneness with those very objects and has them within
itself.
~AS. The saMvid itself becomes vibrant with dream like illusions, but when
the vibrations end (asphurantI) becomes just pure saMvit. Literally, goes
to one-ness with the saMvit becoming one with its nature.
~vlm.3.57.46. Our dreams like our knowledge of all other things, are made
known to us by our consciousness, the nature of which is unknown to us as
that of the inward soul. (Consciousness and the soul are represented as two
different predicaments, and the one is not predicated of the other, as we
say----the conscious soul).
*~sv.3.37.38-47 omitted *
When a dream manifests, it is
only samvid.Awareness that
vibrates. When it does not vibrate,
it unites with the Self-nature. -46-
y3057.047
संवित्स्वप्नार्थयोर्द्वित्वं न कदाचन लभ्यते ।
यथा द्रवत्वपयसोर्यथा वा स्पन्दवातयो: ॥३।५७।४७॥
संवित्-स्वप्न-अर्थयोर् द्वित्वं न कदाचन लभ्यते ।
यथा द्रवत्व-पयसोर् यथा वा स्पन्द-वातयो: ॥३।५७।४७॥
saMvit-svapna-arthayor dvitvam na kadAcana labhyate |
yathA dravatva-payasor yathA vA spanda-vAtayo: ||47||
*Between Awareness and the sense of dream,*
*there is no distinction to be had,*
*as between the flow and the water;*
*or as between spanda.Vibration and the Air.*
*saMvitsvapnArthayordvitvam na kadAcana labhyate | *
*yathA dravatvapayasoryathA vA spandavAtayo: ||47|| *
saMvit-svapna-arthayor dvitvam na kadAcana labhyate |
yathA dravatva-payasor yathA vA spanda-vAtayo: ||47||
saMvit.svapna-arthayor dvitvam
*The duality of Awareness and the sense of Dream *
na kadAcana labhyate
*is not anywhere to be got* <We do not find our dreams and desires, as
distinct from our consciousness of them> VLm
yathA dravatva-payasor
*as between flowing and water *
yathA vA spanda-vAtayoH
*or as spanda.Vibration and the Air.*
~vlm.3.57.47. We do not find our dreams and desires, as distinct from
our consciousness of them; they appertain to it in the same
manner, as fluidity to water and motion to the air.
*~sv.3.37.38-47 omitted *
Between Awareness and the sense
of dream, there is no distinction
to be had, as between the flow,
and the water; or as between
spanda.Vibration, and the Air. -47-
Between Awareness and the sense of Dream,
there is no distinction to be had,
as between the flow, and the water;
or as between spanda.Vibration, and the Air. -47-
What is as.if unRealizing,
that's the lowest ignorance,
called Worldly Existence,
risen as aimless ignorance of Self. -48-
y3057.048
यस्तत्र स्यादिवाबोधस्तदज्ञानमनुत्तमम् ।
सैषा संसृतिरित्युक्ता मिथ्याज्ञानात्मिकोदिता ॥३।५७।४८॥
यस्_तत्र स्याद्_इव_आबोधस्_तद्_अज्ञानम्_अनुत्तमम् ।
स एषा संसृतिर्_इत्य्_उक्ता मिथ्याज्ञान-आत्मिक-उदिता ॥३।५७।४८॥
yas_tatra syAd_iva_Abodhas_tad_ajJAnam_anuttamam |
sa eSA saMsRtir_ity_uktA mithyAjJAna-Atmika-uditA ||48||
*What is as.if unRealizing,*
*that's the lowest ignorance,*
*called Worldly Existence,*
*risen as aimless ignorance of Self.*
vlm. Whatever difference may appear to exist between them, is the effect of
sheer ignorance; and this gross ignorance is the feature of this world,
known as the phantom of fancy. • sv. To think they are two this indeed is
samsara (repetitive history). • VA. As what is ignorance so that is a great
misunderstanding, so that which is called samsara is unreal
misunderstanding.
*yastatra syAdivAbodhastadajJAnamanuttamam | *
*saiSA saMsRtirityuktA mithyAjJAnAtmikoditA ||48|| *
yas_tatra syAd_iv*a_A*bodhas_tad_ajJAnam_anuttamam |
s*a e*SA saMsRtir_ity_uktA mithyAjJAna-Atmik*a-u*ditA ||48||
yas tatra syAd iva abodhas *x*
*what there is as.if unRealizing, *
tad ajJAnam anuttamam
*that is the least unknowing *
sa eSA saMsRtir ity uktA
*and it is called Worldly Existence* Samsrti, the course of
transmigration
mithyAjJAna-AtmikA uditA
*arisen as vain Self-ignorance. *
~vlm.3.57.48. Whatever difference may appear to exist between them, is the
effect of sheer ignorance; and this gross ignorance is the feature of this
world, known as the phantom of fancy.
~sv.3.57.48 To think they are two this indeed is samsara (repetitive
history).
~VA. As what is ignorance so that is a great misunderstanding, so that
which is called samsara is unreal misunderstanding. AS->I agree.
What is as.if unRealizing, that's the lowest ignorance,
called Worldly Existence, risen as aimless ignorance of Self. -48-
y3057.049
सहकारिकारणानामभावे किल कीदृशी ।
संवित्स्वप्नपदार्थानां द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥
सह-कारि-कारणानाम् अभावे किल कीदृशी ।
संवित् स्वप्न-पदार्थानां द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥
saha-kAri-kAraNAnAm abhAve kila kIdRzI |
saMvit svapna-padArthAnAm dvitA svapne nirarthikA ||49||
*In the absence of concurrent causes,*
*however it may be,*
*the samvid.Awareness of these dream-predications*
*is a dream-duality*
*that's profitless.*
~vlm. As it is impossible to conceive two co-eternal and co-existent causes
together, (as an efficient and a material cause); so it is wrong to suppose
the dream as a distinct existence or otherwise, than an act of our
consciousness. • AS. sahakArI kAraNa is an attendant cause something
which is an additional cause besides the main one. If an effect needs
several different causes to come about, it makes sense to think that it is
different from any one of the causes. In the absence of any supplemental
causes, what kind of separation (kIdRzI dvitA) can be (imagined) in the
consciousness (saMvit) and dream objects meaningless in a dream; thus
there isn't any!
यथा स्वप्नस्तथा जाग्रदिदं नास्त्यत्र संशय: ।
स्वप्ने पुरमसद्भाति सर्गादौ भात्यसज्जगत् ॥३।५७।५०॥
यथा स्वप्नस् तथा जाग्रद् इदं नास्त्य् अत्र संशय: ।
स्वप्ने पुरम् असद् भाति सर्गादौ भात्य् असज् जगत् ॥३।५७।५०॥
yathA svapnas tathA jAgrad idam nAsty atra saMzaya: |
svapne puram asad bhAti sargAdau bhAty asaj jagat ||50||
*What is waking but a long dream?*
*of this there is no doubt at-all!*
*This dream is Unreal City; *
*from the first, this world is just not.So.*
vwv.315 As dreaming is, so is this waking. There is no doubt in this
matter. An unreal city appears in a dream. At the beginning of creation,
the unreal world appears. • vlm. There is no difference whatever between
the dreaming and waking states; in dream we see a false city appearing to
view, so in waking you behold the unreal world, standing as a reality
before you.
*sahakArikAraNAnAmabhAve kila kIdRzI | *
*saMvitsvapnapadArthAnAm dvitA svapne nirarthikA ||49|| *
saha-kAri-kAraNAnAm abhAve kila kIdRzI |
saMvit svapna-padArthAnAm dvitA svapne nirarthikA ||49||
sahakAri-kAraNAnAm *Of concurrent causes*
abhAve kila kIdRzI
*in the absence, however it may be, *
saMvit svapna-padArthAnAm
*Awareness of the dream-predications *
dvitA svapne nirarthikA
*is a duality in dream that is meaningless *
~vlm.3.57.49. As it is impossible to conceive two co-eternal and
co-existent causes together, (as an efficient and a material cause); so it
is wrong to suppose the dream as a distinct existence or otherwise, than an
act of our consciousness.
~VA. in the absence of original and concurrent causes, duality in dream of
consciousness of dream-objects (and these objects) is meaningless. ~AS.
Sorry. I did it just before another trip! sahakArI kAraNa is an attendant
cause something which is an additional cause besides the main one. If an
effect needs several different causes to come about, it makes sense to
think that it is different from any one of the causes. In the absence of
any supplemental causes, what kind of separation (kIdRzI dvitA) can be
(imagined) in the consciousness (saMvit) and dream objects meaningless in
a dream; thus there isn't any!
In the absence of concurrent
causes, however it may be,
the samvid.Awareness of these
dream-predications is a dream-
duality that's profitless. -49-
[CONUNDRUM: Who's Dreaming Now?]]
What is waking but a long dream?
of this there is no doubt at-all!
This dream is Unsuch City; from
the first, this world is just unSuch. -50-
y3057.050
*yathA svapnastathA jAgradidam nAstyatra saMzaya: | *
*svapne puramasadbhAti sarg**A**dau bhAtyasajjagat ||50|| *
yathA svapnas tathA jAgrad idam nAsty atra saMzaya: |
svapne puram asad bhAti sarg*A*dau bhAty asaj jagat ||50||
yathA svapnas *Like dream, *
tathA jAgrad *such is waking *
idam nAsty atra saMzaya: *of this there is no doubt at-all *
svapne puram asad bhAti *In a dream is Unsuch City; *
sargAdau bhAti asat jagat *from the beginning this world is unSuch. *
~vlm.3.57.50. There is no difference whatever between the dreaming and
waking states; in dream we see a false city appearing to view, so in waking
you behold the unreal world, standing as a reality before you.
~vwv.315 As dreaming is, so is this waking. There is no doubt in this
matter. An unreal city appears in a dream. At the beginning of creation,
the unreal world appears.
What is waking but a long dream?
of this there is no doubt at-all!
This dream is Unsuch City; from
the first, this world is just unSuch. -50-
*Neither can anything become, as Suchness, when this Dreaming has arisen. *
*And Awareness, as constant Suchness, is the unSuchness of
dream-sensibility. -51- *
y3057.051
न चार्थो भवितुं शक्य: सत्यत्वे स्वप्नतोदित: ।
संविदो नित्यसत्यत्वं स्वप्नार्थानामसत्यता ॥३।५७।५१॥
न चार्थो भवितुं शक्य: सत्यत्वे स्वप्नता_उदित: ।
संविदो नित्य-सत्यत्वं स्वप्नार्थानाम् असत्यता ॥३।५७।५१॥
na cArtho bhavitum zakya: satyatve svapnatA_udita: |
saMvido nitya-satyatvam svapnArthAnAm asatyatA ||51||
*Neither can anything happen that is So*
*when this Dreaming has arisen.*
*For Awareness,*
*as constant Suchness,*
*is the unSuchness of dream-sensibility.*
vlm. Nothing can be truly existent that appears as true in a dream... • *VA.
objects, arisen as dream, in reality cannot exist being unreal dream
objects, it is always real awareness. *
*na cArtho bhavitum zakya: satyatve svapnatodita: | *
*saMvido nityasatyatvam svapnArthAnAmasatyatA ||51|| *
na cArtho bhavitum zakya: satyatve svapnatA_udita: |
saMvido nitya-satyatvam svapnArthAnAm asatyatA ||51||
na ca artho bhavitum zakya:
*Neither is anything able to become *
satyatve svapnatA-udita:
*in Suchness when Dreaming has arisen *
saMvido nitya-satyatvam
*of Awareness the constant Suchness *
svapnArthAnAm asatyatA
*is the unSuchness of dream-sensibility. *
~vlm.3.57.51. Nothing can be truly existent that appears as true in a
dream; this being always true of the visions in a dream, it is likewise so
of the external phenomena, appearing to the sight in our day dreams.
~VA. objects, arisen as dream, in reality cannot exist being unreal dream
objects, it is always real awareness. ~AS.I agree.
*neither can anything become, as Suchness, when this Dreaming has arisen.
And Awareness, as constant Suchness, is the unSuchness of
dream-sensibility. *-51-
y3057.052
झटित्येव यथाकाशं भवति स्वप्नपर्वत: ।
क्रमेण वा तथा बोधे खं भवत्याधिभौतिकम् ॥३।५७।५२॥
झटित्य् एव यथा_आकाशं भवति स्वप्न-पर्वत: ।
क्रमेण वा तथा बोधे खं भवत्य् आधिभौतिकम् ॥३।५७।५२॥
jhaTity eva yathA_AkAzam bhavati svapna-parvata: |
krameNa vA tathA bodhe kham bhavaty Adhibhautikam ||52||
*Just as the spacious sky becomes a dream-mountain*
*or some such thing,*
*in realization it is just space-sky *
*_Adhibhautika Subtlety.*
vlm. As the hill in a dream, immediately disappears into airy nothing, so
the material world sooner or later disappears into naught by thinking on
its nihility.
*jhaTityeva yathAkAzam bhavati svapnaparvata: | *
*krameNa vA tathA bodhe kham bhavatyAdhibhautikam ||52|| *
jhaTity eva yathA_AkAzam bhavati svapna-parvata: |
krameNa vA tathA bodhe kham bhavaty Adhibhautikam ||52||
jhaTity eva
*"Presto!" *
yathA AkAzam bhavati
*so Space becomes *
svapna-parvata:
*a dream-mountain *
krameNa vA
*or likewise *
tathA bodhe
*thus in realization *
kham bhavati
*space-sky becomes *
Adhibhautikam
*the Adhibhautika Subtlety. *
~vlm.3.57.52. As the hill in a dream, immediately disappears into airy
nothing, so the material world sooner or later disappears into
naught by thinking on its nihility.
*~sv.3.37.49-55 omitted *
just as the spacious sky becomes
a dream-mountain or some such thing,
in realization it is just space-sky
Adhibhautika Subtlety. 52
उड्डीनो_ऽयं मृतो वा इति पश्यन्ति निकट.स्थिता: । ज्ञम्_आतिवाहिकी.भूतं स्व-
स्वभाव-हता यत: ॥३।५७।५३॥
uDDIno_'yam mRto vA iti pazyanti nikaTa.sthitA: | jJam_AtivAhikI.bhUtam
sva-svabhAva-hatA yata: ||
53
||
.
*or else the observers see*
*this uprisen dead man*
*as a wise Ati.vAhika-being,*
*whose self-nature is removed*
*.*
uDDIno_ayam mRto vedi Upflying is the dead Vedin Knower
pazyanti nikaTa.sthitA: so see those near.at-hand ???
jJam AtivAhikI-bhUtam _the Wise AtivAhika-being
sva-svabhAva-hatA yata: from whom his self-nature is destroyed/removed.
~AS. People who see a dead body which is really an enlightened person (jJa)
who has become just the spiritual body, and see (think) that “he has flown
away or he is dead”, because they are stricken by their nature they are
helpless to see otherwise!.
~vlm.3.57.53. A Yogi is seen by some to mount in the air, and by others as
a dead body lying on the ground; and this is according to one's belief in
his spiritual or material body, that every one sees him in his own way.
मिथ्या-दृष्टय एव इमा: सृष्टयो मोह-दृष्टय: ।
माया.मात्र-दृशो भ्रान्ति: शून्या: स्वप्न-अनुभूतय: ॥५४॥
mithyA-dRSTaya eva imA: sRSTayo moha-dRSTaya: |
mAyA.mAtra-dRzo bhrAnti: zUnyA: svapna-anubhUtaya: ||54||
*These false perceptions,*
*--creations, mistaken visions, forms of MAyA,--*
*are delusion,*
*are only an empty dream-experience.*
~vwv.1391/54. These created things are perceptions arising out of delusion
and are only false notions, mere illusory sights, an error, devoid of
substance and experiences of a dream.
~vlm.3.57.54. The view of the phenomenal world as distinct from the Unity,
is as false as a sight in delusion or magical show; or a dream or delirium
of the great Illusion----máyá.
मिथ्यादृष्टय एवेमाः सृष्टयो मोहदृष्टयः । मायामात्रदृशो भ्रान्तिः शून्याः
स्वप्नानुभूतयः ॥५४॥
mithyA-dRSTay*a* ev*a i*mA: sRSTayo moha-dRSTaya: | mAyA.mAtra-dRzo
bhrAnti: zUnyA: svapn*a-a*nubhUtaya: ||54||
*मिथ्या*-*दृष्टयः* *एव* *इमाः* *सृष्टयः* These creations are only false
perceptions =
*मोह*-*दृष्टयः* delusive perceptions =
*माया*-*मात्र*-*दृशः* MAyA.made-sights =
*भ्रान्तिः* a delusion =
*शून्याः* empty =
*स्वप्न*-*अनुभूतयः* dream-experiences. -54-
~vwv.1391/54. These created things are perceptions arising out of delusion
and are only false notions, mere illusory sights, an error, devoid of
substance and experiences of a dream.
~vlm.3.57.54. The view of the phenomenal world as distinct from the Unity,
is as false as a sight in delusion or magical show; or a dream or delirium
of the great Illusion----máyá.
*These false perceptions,*
*--creations, mistaken visions, forms of MAyA,--*
*are delusion,*
*are only an empty dream-experience. *
y3057.055
स्वप्नानुभूतय इमा मरणान्तबोधे
भ्रान्त्येतरभ्रमदृश: स्फुटसर्गभास: ।
भान्त्यातिवाहिकशरीरगता: समस्ता
मिथ्योदिता मृगनदीसरणक्रमेण ॥३।५७।५५॥
स्वप्नानुभूतय इमा मरणान्तबोधे
भ्रान्त्येतरभ्रमदृश: स्फुटसर्गभास: ।
भान्त्यातिवाहिकशरीरगता: समस्ता
मिथ्योदिता मृगनदीसरणक्रमेण ॥३।५७।५५॥
svapnAnubhUtaya imA maraNAntabodhe
bhrAntyetarabhramadRza: sphuTasargabhAsa: |
bhAntyAtivAhikazarIragatA: samastA
mithyoditA mRganadIsaraNakrameNa ||55||
*In this experience of dream,*
*when death is realized,*
*out.of delusion,*
*these other false appearances shine*
*as manifest.creation-light:*
*the Ati.vAhika.Traveler is falsely risen*
*as a process of mirage.*
vlm. Others who are blinded by similar errors, entertain as in a dream, the
notion of their reproduction after being awakened from the insensibility of
their death like sleep; but the spiritual body of the Yogi shines and soars
upward, after passingover the mirage of the false appearances of the world.
• VA. these dream perceptions, (these visible delusions seen by delusion,
appearing creation, arisen falsely like flow in mirage river) in waking
after death are all totally subtle body. ~AS. I agree.
svapnAnubhUtaya imA maraNAntabodhe
bhrAntyetarabhramadRza: sphuTasargabhAsa: |
bhAntyAtivAhikazarIragatA: samastA
mithyoditA mRganadIsaraNakrameNa ||55||
svapna-anubhUtaye
*In the dream-experience, *cf. upalambha, which leads to anubhUti
maraNa.anta-bodhe
*in the death.after-realization, *
bhrAntyA
*by delusion/error *
imA:
*these *
itara-bhrama-dRza:
*other delusive appearances *
bhAnti
*appear/shine *
sphuTa-sarga-bhAsa:
*as manifest-creation-light *
AtivAhika-zarIra-gatA:
*_AtivAhika-body-gone *
samastA:
*total *
mithyA-uditA:
*falsely arisen *
mRga-nadI-saraNa-krameNa
*w/ the mirage-flow-process. *{~AS. tat-krameNa tadrItyaiva means
tat-krameNa is paraphrased as tadrItyA. The idea is that the flow of the
mirage river is perceived by its successive displacement, all imaginary, of
course! ¶ The word eva at the end says that only by the apparent
displacement, the saraNa flow is deduced. A modern analogy would be the
visible motion in a movie is from the sequence of pictures. }
< itara-bhrama-dRza: pUrva-pUrva-bheda-bhrama-darzina: puruSasya
dRDhatara-bheda-saMskArôdayAn maranÂnta-bodhe
prANôtkramaNa-pUrva-kSaNôtpanne bhAvi-bhogAnukUlArtha-pratibhAse samastA:
svapnAnubhUti-sadRzA imA: sphuTa-sarga-bhAsa AtivAhika-zarIra-gatA
manomAtra-niSThA api bhrAntyA mRga-nadyA: saraNam pravAhas tat-krameNa
tadrItyaiva mithyoditA bAhyA iva bhAnti, na tu vastuto manaso bahi: santIty
artha: ||> Comm
~vlm.3.57.55. Others who are blinded by similar errors, entertain as in a
dream, the notion of their reproduction after being awakened from the
insensibility of their death like sleep; but the spiritual body of the Yogi
shines and soars upward, after passing
over the mirage of the false appearances of the world.
*~sv.3.37.49-55 omitted*
~VA. these dream perceptions, (these visible delusions seen by delusion,
appearing creation, arisen falcely like flow in mirage river) in waking
after death are all totally subtle body. ~AS. I agree.
In this experience of dream. when death is realized,
out.of delusion, these other false appearances shine
as manifest-creation-light: the AtivAhika-
body is falsely risen as a process of mirage. -55-
*o*ॐ*m*
wn3057
y3057.001
तत: ददृशतुः_तत्र शव-शय्या_एक-पार्श्वगाम् । लीलाम् विदूरथस्य_अग्रे मृताम् ते
प्रथम-आगताम् ॥३।५७।१॥
tato dadRzatustatra zavazayyaikapArzvagAm | lIlAm vidUrathasyAgre mRtAm te
prathamAgatAm ||3|57|1||
प्राक्-वेषाम् प्राक्-समाचाराम् प्राक्-देहाम् प्राक्-स.वासनाम् । प्राक्तन-
आकार-सदृशीम् सर्व.रूप-अङ्ग=सुन्दरीम् ॥२॥
prAk-veSAm prAk-samAcArAm prAk-dehAm prAk-sa.vAsanAm |
prAktana-AkAra-sadRzIm sarva.rUpa-aGga=sundarIm ||2||
प्राग्-रूपावयव-स्पन्दां प्राग्-अम्बर-परिवृताम् । प्राग्-भूषण-भरच्-छन्नं
केवलं तत्र संस्थिताम् ॥३।५७।३॥
prAgrUpAvayavaspandAm prAgambaraparivRtAm | prAgbhUSaNabharacchannam
kevalam tatra saMsthitAm ||3||
*and now *
*they see *
*beside the King,*
*_rAjA vidU.ratha's own dead lIlA, *
*who has preceded them,*
*dressed as.before;*
*her manner as.before;*
*her body as.before;*
*her ways the same as.before; *
*with a figure as.before,*
*that was lithe in every limb*
*as.before.*
*Each element of her form *
*is spanda Vibration,*
*as.before*
* hidden under the same sky as.before*
*(**which bore, as.before, a hidden ornamental moon) *
*fully settled there and now.*
*~VAsiSTha uvAca | *
*tato dadRzatustatra zavazayyaikapArzvagAm | *
*lIlAm vidUrathasyAgre mRtAm te prathamAgatAm ||1|| *
~VAsiSTh*a: *uvAca |
tat*a: *dadRzatu*:_*tatra zava-zayy*A_e*ka-pArzvagAm |
lIlA*m* vidUrathasy*a_a*gre mRtA*m* te pratham*a-A*gatAm ||1||
tato dadRzatus tatra *After that, they saw there*
zava-zayyA-eka-pArzvagAm the corpse-bed-alone.attendant* sitting
alone beside the corpse*
lIlAm vidUrathasya mRtAm *x*
*_vidU.ratha's dead lIlA *
agre te prathama-AgatAm
*before them first-come *
~vlm.3.57.1 VASISTHA CONTINUED:--They beheld there the younger Lílá of
Vidúratha, who had arrived there after her demise, and before the death of
that king.
~sv.3.57.1 VASISTHA continued: There, seated near the body of king Padma
they saw the second Lila who was devoutly fanning the king.
*vasiSTha** said:*
And now they see, beside the King,
_rAjA vidU.ratha's own dead lIlA,
who has preceded them,
dressed as.before;
her manner as.before;
her body as.before;
her ways the same as.before;
with a figure as.before,
that was as lithe in every limb
as.before.
y3057.002
*..**वसिष्ठ* *उवाच* *।*
*प्राग्वेषां* *प्राक्समाचारां* *प्राग्देहां* *प्राक्सवासनाम्* *।*
*प्राक्तनाकारसदृशीं* *सर्वरूपाङ्गसुन्दरीम्* *॥२॥*
..*वसिष्ठः* *उवाच* *।*
*प्राक्*-*वेषाम्* *प्राक्*-*समाचाराम्* *प्राक्*-*देहाम्* *प्राक्*-*स*.
*वासनाम्* *।*
*प्राक्तन*-*आकार*-*सदृशीम्* *सर्व*.*रूप*-*अङ्ग*=*सुन्दरीम्* *॥२॥*
~VAsiSTh*a: *uvAca |
prA*k-*veSA*m* prAk-samAcArA*m* prA*k*-dehA*m* prAk-sa.vAsanAm |
prAktan*a-A*kAra-sadRzI*m* sarva.rUp*a-a*Gga=sundarIm ||2||
*प्राक्*-*वेषाम्* Dressed as.before = *प्राक्*-*समाचाराम्* manner
as.before =
*प्राक्*-*देहाम्* body as.before = *प्राक्*-*स*.*वासनाम्* same
habits as.before =
*प्राक्तन*-*आकार*-*सदृशीम्* with a form as before =
*सर्व*.*रूप*-*अङ्ग*=*सुन्दरीम्* as beautiful in every limb. -2-
~vlm.3.57.2. She was in her former habit and mode with the same body, and
the same tone and tenor of her mind; she was also as beautiful in all her
features, as in her former graceful form and figure when living.
*~sv.3.37.2-8 omitted *
..AB. prAg-veSatvÂdau hetuH--prAk-savAsanAm iti ||
... *dressed as.before; her manner as.before; *
*her body as.before; *
*her ways the same as.before; *
*with a figure as.before, that was as beautiful in every limb. *
-2-
y3057.003
*prAgrUpAvayavaspandAm prAgambaraparivRtAm | *
*prAgbhUSaNabharacchannam kevalam tatra saMsthitAm ||3|| *
prAg-rUpAvayava-spandAm prAg-ambara-parivRtAm |
prAg-bhUSaNa-bharac-channam kevalam tatra saMsthitAm ||3||
prAg-rUpa-avayava-spandAm
*former-form-element-spanda.Vibration *
prAg-ambara-parivRtAm
*hidden/covered by the same sky as.before *
prAg.bhUSaNa-bharac.channam
*asbefore.ornament-bearing.hidden[moon] *
kevalam tatra saMsthitAm
*fully settled there/now. *
..AB. kevalam tatra padma-gRhe saMsthitAm ||
~vlm.3.57.3. She was the same in every part of her body, and wore the same
apparel as before. She had the very ornaments on her person, with the
difference that it was sitting quietly in the same place, and not moving
about as before.
*Each element of her form*
* as spanda Vibration, as.before *
*hidden under the same sky as.before; *
*which bore, as.before, a hidden ornamental moon; *
*was fully settled there and now. *
y3057.004
gRhItacAmarAm cAru vIjayantIm mahIpatim |
udyaccandrAmiva divam bhUSayantIm mahItalam ||4||
gRhIta-cAmarAm cAru vIjayantIm mahIpatim |
udyac candrAm iva divam bhUSayantIm mahItalam ||4||
*Grasping her favored fan,*
*she waves it to honor the EarthLord *
*it's like the rising of the moon by day*
*as it hovers over the Earth.*
गृहीतचामरां चारु वीजयन्तीं महीपतिम् ।
उद्यच्चन्द्रामिव दिवं भूषयन्तीं महीतलम् ॥३।५७।४॥
गृहीत-चामरां चारु वीजयन्तीं महीपतिम् ।
उद्यच् चन्द्राम् इव दिवं भूषयन्तीं महीतलम् ॥३।५७।४॥
*gRhItacAmarAm cAru vIjayantIm mahIpatim | *
*udyaccandrAmiva divam bhUSayantIm mahItalam ||4|| *
gRhIta-cAmarAm cAru vIjayantIm mahIpatim |
udyac candrAm iva divam bhUSayantIm mahItalam ||4||
gRhIta-cAmarAm cAru
*Grasping her favorite fan *
vIjayantIm mahIpatim
*honoring the EarthLord *
udyac candrAm iva divam
*like the rising moon in daytime *
bhUSayantIm mahItalam
*gracing the Earth. *
~vlm.3.57.4. She kept flapping her pretty fan (chouri), over the corpse of
the king; and was gracing the ground below, like the rising moon
brightening the skies above.
*~sv.3.37.2-8 omitted *
*Grasping her favored fan, *
*she waved it to honor the EarthLord *
*it was like the rising moon by day *
*as it hovers over the Earth. *
y3057.005
मौनस्थां वामहस्तस्थवदनेन्दुतया नताम् ।
भूषणांशुलतापुष्पै: फुल्लामिव वनस्थलीं ॥३।५७।५॥
मौन.स्थां वाम-हस्त.स्थ.वदन-इन्दुतया नताम् ।
भूषण-अंशु-लता-पुष्पै: फुल्लाम् इव वन.स्थलीं ॥३।५७।५॥
mauna.sthAm vAma-hasta.stha.vadana-indutayA natAm |
bhUSaNa-aMzu-latA-puSpai: phullAm iva vana.sthalIm ||5||
*Now*
*still as a silent muni*
* her cheek resting on the palm of her left hand *
*she sits. *
*+*
*Her jewels shine like vine-flowers in the forest.*
*maunasthAm vAmahastasthavadanendutayA natAm | *
*bhUSaNAMzulatApuSpai: phullAmiva vanasthalIm ||5|| *
mauna.sthAm vAma-hasta.stha.vadana-indutayA natAm |
bhUSaNa-aMzu-latA-puSpai: phullAm iva vana.sthalIm ||5||
mauna.sthAm
*As still as a Muni *
vAma-hasta.stha.vadana-indutayA natAm
*with left-hand-placed.face-moon bowed *(readers will recall this as the
favored posture of the melancholic RAma in Book One.)
bhUSaNa-aMzu-latA-puSpai:
*her jewels like vine-flowers *
phullAm iva vana.sthalIm -
*like petals in the forest. *
~vlm.3.57.5. She sat quiet, reclining her moonlike face on the palm
of her left hand; and decorated with shining gems, she appeared
as a bed of flowers, with new-blown blossoms on it.
*~sv.3.37.2-8 omitted *
*Then*
*still as a Muni*
* her cheek resting on the palm of her left hand *
*she sat. *
*Her jewels shone like vine-flowers in the forest. *
y3057.006
कुर्वाणां विक्षितैर्दिक्षु मालत्युत्पलवर्षणम् ।
सृजन्तीमात्मलावण्यादिन्दुमिन्दुं नभोदितम् ॥३।५७।६॥
कुर्वाणां विक्षितैर् दिक्षु मालत्य्-उत्पल-वर्षणम् ।
सृजन्तीम् आत्म-लावण्याद् इन्दुम् इन्दुं नभ-उदितम् ॥३।५७।६॥
kurvANAm vikSitair dikSu mAlaty-utpala-varSaNam |
sRjantIm Atma-lAvaNyAd indum indum nabha-uditam ||6||
*Casting her glances everywhere,*
*she rains.forth jasmines and lotuses *
*she pours-out.of her moonlight self a moon of moons into the sky.*
*kurvANAm vikSitairdikSu mAlatyutpalavarSaNam | *
*sRjantImAtmalAvaNyAdindumindum nabhoditam ||6|| *
kurvANAm vikSitair dikSu mAlaty-utpala-varSaNam |
sRjantIm Atma-lAvaNyAd indum indum nabha-uditam ||6||
kurvANAm vikSitair dikSu *Of thrown side-glances in all directions *
mAlaty-utpala-varSaNam *jasmine-lotus-raining *
sRjantIm Atma-lAvaNyAd *pouring-out.of the beautiful Self *
indum *a moon *
indum nabha-uditam *a spaceSky-risen moon. *
~vlm.3.57.6. With the glances of her beautiful eyes, she shed showers of
flowers on all sides; and the brightness of her person, beamed with the
beams of the etherial moon.
*~sv.3.37.2-8 omitted *
~VA. here, is she crying? Does varSaNam implies rain of tears, which is
compared with flowers, or not? ~AS. No, she is not crying! She made it look
like showers of flowers with her glances (vIkSitaiH). From her beautiful
complexions she gave rise to appearance of many moons rising in the sky.
*kurvANAm vikSitairdikSu mAlatyutpalavarSaNam | *
*sRjantImAtmalAvaNyAdindumindum nabhoditam ||6|| *
Casting her glances everywhere,
she rained jasmines and lotuses
she poured-out.of her moonlight self
a moon of moons into the Sky. -6-
y3057.007
नरपालात्मनो विष्णोर्लक्ष्मीमिव समागताम् ।
उदितां पुष्पसंभारादिव पुष्पाकरश्रियम् ॥३।५७।७॥
नरपाल-आत्मनो विष्णोर् लक्ष्मीम् इव समागताम् ।
उदितां पुष्प-संभाराद् इव पुष्पाकर-श्रियम् ॥३।५७।७॥
narapAla-Atmano viSNor lakSmIm iva samAgatAm |
uditAm puSpa-saMbhArAd iva puSpAkara-zriyam ||7||
*She's like lakShmI approaching viShNu as the Lord of Humankind *
*her face above the gathered flowers the best beauty of her bouquet.*
*narapAlAtmano viSNorlakSmImiva samAgatAm | *
*uditAm puSpasaMbhArAdiva puSpAkarazriyam ||7|| *
narapAl*a-A*tmano viSNor lakSmIm iva samAgatAm |
uditAm puSpa-saMbhArAd iva puSp*A*kara-zriyam ||7||
lakSmIm iva samAgatAm –*Like lakShmI having-approached *
narapAla-Atmano viSNor *viShNu as the Lord of Humankind *
uditAm puSpa-saMbhArAd *arisen from a gathering of flowers *
iva puSpa-Akara-zriyam *like the best of the bouquet,...*
*~sv.3.37.2-8 omitted *
~VA. She is like Lakshmi in front of king viShNu, like a beautiful flower
from heap of flowers (covering the corpse). ~AS. puSpAkara-zsI should mean
beauty of a bouquet of flowers. She was like a boquet rising from the heap
of flowers.
~vlm.3.57.7. She seemed to have approached to the lord of men, like the
goddess Lakshmí, appearing before the god viShNu; and with the heaps of
flowers before her, she seemed as Flora or the vernal season in person.
*She was like lakShmI approaching viShNu as Lord of Humankind *
*rising out.of the gathered flowers, like the beauty of the bouquet. **07-*
y3057.008
भर्तुर्वदनके न्यस्तदृष्टिमिष्टविचेष्टिताम् ।
किंचित्प्रम्लानवदनां म्लानचन्द्रां निशामिव ॥३।५७।८॥
भर्तुर् वदनके न्यस्त-दृष्टिम् इष्ट-विचेष्टिताम् ।
किंचित् प्रम्लान-वदनां म्लान-चन्द्रां निशाम् इव ॥३।५७।८॥
bhartur vadanake nyasta-dRSTim iSTa-viceSTitAm |
kiMcit pramlAna-vadanAm mlAna-candrAm nizAm iva ||8||
*The silent face of her husband*
*is unperceiving, *
*unknowing.*
*Wistfully she examines his face: *
*and her face,*
*fading like his,*
*is a second waning moon at night.*
*bharturvadanake nyastadRSTimiSTaviceSTitAm | *
*kiMcitpramlAnavadanAm mlAnacandrAm nizAmiva ||8|| *
bhartur vadanake nyasta-dRSTim iSTa-viceSTitAm |
kiMcit pramlAna-vadanAm mlAna-candrAm nizAm iva ||8||
bhartur vadanake
*The face of her husband *
nyasta-dRSTim
*was unperceiving/unknowing *
iSTa-viceSTitAm
*Wishfully examining it *
kiMcit pramlAna-vadanAm
*she had a somehow fading face, *
mlAna-candrAm nizAm iva
*like a waning moon at night *
~vlm.3.57.8. Her eyes were fixed on the countenance of her husband, as.if
she was pondering his future well-being; and there was a melancholy like
that of the waning moon, spread over her face, to think of his present
woeful state.
*~sv.3.37.2-8 omitted *
*The silent face of her husband *
*was unperceiving, unknowing. *
*Wistfully she examined his *
*face: her face, fading like his, *
*was like a waning moon at night. -8-*
y3057.009
ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते ।
यस्मात्ते सत्यसंकल्पे सा न तावत्तथोदिता ॥३।५७।९॥
ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते ।
यस्मात् ते सत्य-संकल्पे सा न तावत् तथा_उदिता ॥३।५७।९॥
tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |
yasmAt te satya-saMkalpe sA na tAvat tathA_uditA ||9||
*And so both saw the girl*
* but they were not perceived by her *
*because they were both conceptual Suchness *
*while she had not arisen so.*
~vlm. ... because their trust was in truth, and saw everything clearly;
while her views being otherwise, she could not discern their spiritual
forms.
*tAbhyAm sA lalanA dRSTA tayA te tu na lakSite | *
*yasmAtte satyasaMkalpe sA na tAvattathoditA ||9|| *
tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |
yasmAt te satya-saMkalpe sA na tAvat tathA_uditA ||9||
tAbhyAm sA lalanA dRSTA
*By those-two the girl was seen *
tayA te tu na lakSite
*but by her they were not perceived *
yasmAt te satya-saMkalpe
*because they were conceptual suchness *
sA na tAvat tathA uditA
*while she had not arisen so. *
~vlm.3.57.9. They behold the damsel, who however had no sight of them;
because their trust was in truth, and saw everything clearly; while her
views being otherwise, she could not discern their spiritual forms.
*~sv.3.57.9 The first Lila and Sarasvati saw her, but she did not see them.
*
*So by the two the girl was seen *
*but they were not perceived by her *
*because they were conceptual *
*Suchness while she had not arisen so. -9-*
*rAma *
*Here in the story, *
*the waking lIlA took bodily form; *
*by means of dhyAna Meditation traveled in the company of the Vision *
*just as you have told. -10-*
y3057.010
*rAma *
तस्मिन्प्रदेशे सा पूर्वलीला संस्थाप्य देहकम् ।
ध्यानेन ज्ञप्तिसहिता गताभूदिति वर्णितम् ॥३।५७।१०॥
तस्मिन् प्रदेशे सा पूर्व-लीला संस्थाप्य देहकम् ।
ध्यानेन ज्ञप्ति-सहिता गता_अभूद् इति वर्णितम् ॥३।५७।१०॥
tasmin pradeze sA pUrva-lIlA saMsthApya dehakam |
dhyAnena jJapti-sahitA gatA_abhUd iti varNitam ||10||
*Here in your story,*
*the waking lIlA took bodily form; *
*by means of dhyAna Meditation she traveled*
*in the company of the Vision *
*so you have told.*
*rAma said *
*tasminpradeze sA pUrvalIlA saMsthApya dehakam | *
*dhyAnena jJaptisahitA gatAbhUditi varNitam ||10|| *
..rAma uvAca |
tasmin pradeze sA pUrva-lIlA saMsthApya dehakam |
dhyAnena jJapti-sahitA gatA_abhUd iti varNitam ||10||
tasmin pradeze
*In that country *
sA pUrva-lIlA
*the waking lIlA *
saMsthApya dehakam
*taking bodily form *
dhyAnena
*by dhyAna *
jJapti-sahitA
*in company with the Vision *
gatA abhUd
*was gone *
iti varNitam
*as has been said. *
~vlm.3.57.10. Ramá said:--You have said Sir, that the former Lílá had
repaired there in her reverie and spiritual form, by the favour of the
goddess of wisdom.
~sv.3.57.10-11 RAMA asked: It was said that the first Lila had temporarily
left her body near the king and travelled with Sarasvati in an ethereal
body: but now the first Lila's body is not mentioned at all.
*Here in the story, the former *
*lIlA took bodily form; by *
*means of dhyAna Meditation *
*traveled in the company of *
*the Vision just as has been told. -10-*
y3057.011
*vasiSTha said *
किमिदानीं स लीलाया देहस्तत्र न वर्णित: ।
किंसंपन्न: क्व वा यात इति मे कथय प्रभो ॥३।५७।११॥
किम् इदानीं स लीलाया देहस् तत्र न वर्णित: ।
किं-संपन्न: क्व वा यात इति मे कथय प्रभो ॥३।५७।११॥
kim idAnIm sa lIlAyA dehas tatra na varNita: |
kiM-saMpanna: kva vA yAta iti me kathaya prabho ||11||
*How was it so with Young lIlA?*
*How did her body come there? *
*this is not explained: just how it was produced, how it went:*
*tell me about this, lord!*
*kimidAnIm sa lIlAyA dehastatra na varNita: | *
*kiMsaMpanna: kva vA yAta iti me kathaya prabho ||11|| *
kim idAnIm sa lIlAyA dehas tatra na varNita: |
kiM-saMpanna: kva vA yAta iti me kathaya prabho ||11||
kim idAnIm sa lIlAyA
*How so with lIlA *
dehas tatra
*the body being there *
na varNita:
*is not explained *
kiM-saMpanna:
*how is it produced *
kva vA yAta
*or where is it gone/come *
iti me kathaya prabho
*tell me this, lord! *
~vlm.3.57.11. How do you now describe her as having a body, which I want to
know how and whence it came to her.
~sv.3.57.10-11 RAMA asked: It was said that the first Lila had temporarily
left her body near the king and travelled with Sarasvati in an ethereal
body: but now the first Lila's body is not mentioned at all.
*But how was it so with lIlA? *
*How did her body come there? this *
*is not explained: just how it was *
*produced, or gone: tell me this, lord! -11-*
y3057.012
*vasiSTha said *
*vasiSTha** replied:*
क्वासील्लीलाशरीरं तत्कुतस्तस्यास्ति सत्यता ।
केवला भ्रान्तिरेवाभूज्जलबुद्धिर्मराविव ॥३।५७।१२॥
क्व_आसील्_लीला-शरीरम् तत्_कुतस्_तस्य_अस्ति सत्यता ।
केवला भ्रान्तिर्_एव_अभूज्_जल-बुद्धिर्_मराव्_इव ॥३।५७।१२॥
kva_AsIl_lIlA-zarIram tat_kutas_tasya_asti satyatA |
kevalA bhrAntir_eva_abhUj_jala-buddhir_marAv_iva ||12||
*Where was that lIlA-body? *
*whence is the Suchness of That? *
*it was only delusion *
*like the notion of water in a desert.*
*kvAsIllIlAzarIram tatkutastasyAsti satyatA | *
*kevalA bhrAntirevAbhUjjalabuddhirmarAviva ||12|| *
~VAsiSTha uvAca |
kva_AsIl lIlA-zarIram tat kutas tasya_asti satyatA |
kevalA bhrAntir eva_abhUj jala-buddhir marAv iva ||12||
kva AsIt lIlA-zarIram tat
*Where was that lIlA-body? *
kutas tasya asti satyatA
*whence of that is the Suchness/reality *
kevalA bhrAntir eva abhUt
*entirely delusive indeed it was *
jala-buddhir marau iva
*like the notion of water in a desert.*
~sv.3.57.12-13 VASISTHA replied: When the first Lila became enlightened,
the egoistic fancy of her ethereal real being abandoned its links with the
gross physical form, and it melted away like snow.
~vlm.3.57.12. Vasishtha replied:--What is this body of Lílá, Ramá!
It is no more true than a false imagination of her gross spirit,
like that of water in the mirage. (It is the conception of one's
self as so and so, that impresses him with that belief also).
*Where was that lIlA-body? whence is the Suchness of That? it was *
*only delusion like the notion of water in a desert. -12-*
y3057.013
आत्मैवेदं जगत्सर्वं कुतो देहादिकल्पना ।
ब्रह्मैवानन्दरूपं सद्यत्पश्यसि तदेव चित् ॥३।५७।१३॥
आत्मा_एव_इदम् जगत्_सर्वम् कुतो देह.आदि-कल्पना ।
ब्रह्म_एव_आनन्द-रूपम् सद्_यत्_पश्यसि तद्_एव चित् ॥३।५७।१३॥
tmA_eva_idam jagat_sarvam kuto deha.Adi-kalpanA |
brahma_eva_Ananda-rUpam sad_yat_pazyasi tad_eva cit ||13||
*The Self *
*only *
*is this whole world; *
*and all our imaginings*
* like the body *
*are just the Form of Joy,*
*the Brahman Immensity; *
*and This Suchness is just That chit.Consciousness*
*Atmaivedam jagatsarvam kuto dehAdikalpanA | *
*brahmaivAnandarUpam sadyatpazyasi tadeva cit ||13|| *
AtmA_eva_idam jagat sarvam kuto dehAdi-kalpanA |
brahma_eva_Ananda-rUpam sad yat pazyasi tad eva cit ||13||
AtmA eva idam jagat sarvam *Self only is this whole world*
kuto dehAdi-kalpanA *x*
*whence are Imaginings like the body *
brahma eva Ananda-rUpam
*it is just the Form of Joy, the Brahman Immensity *
sad yat pazyasi
*the Such that you see *
tad eva cit
*is just That Chit. *
~sv.3.57.12-13 VASISTHA replied: When the first Lila became enlightened,
the egoistic fancy of her ethereal real being abandoned its links with the
gross physical form, and it melted away like snow.
~vlm.3.57.13. It is the spirit alone that fills the world, and all bodies
are creations of the fancy. This spirit is the Intellect of God, and full
of felicity in itself.
*the Self only is this whole world; *
*and all our imaginings *
*like the body *
*are just the Form of Joy, *
*the Brahman Immensity *
*and This Suchness is just That Chit. -13-*
y3057.014
यथैव बोधे लीलासौ परिणाममिता क्रमात् ।
परे तथैव तस्मात्तद्धिमवद्गलितं वपु: ॥३।५७।१४॥
यथा_एव बोधे लीला_असौ परिणाममिता* क्रमात् ।
परे तथैव तस्मात् तद् द्-हिमवद् गलितं वपु: ॥३।५७।१४॥
yathA_eva bodhe lIlA_asau pariNAmamitA* kramAt |
pare tathaiva tasmAt tad d-himavad galitam vapu: ||14||
*Such was her Realization:*
*lIlA,*
*transformed accordingly thus,*
*in the supreme,*
*as this.from-that,*
*was embodied, like melting ice.*
*yathaiva bodhe lIlAsau pariNAmamitA kramAt | *
*pare tathaiva tasmAttaddhimavadgalitam vapu: ||14|| *
*yathA_eva bodhe lIlA_asau pariNAmamitA* kramAt | *
*pare tathaiva tasmAt tad d-himavad galitam vapu: ||14|| *
yathA eva bodhe
*As thus in realization *
lIlA asau
*this lIlA *
pariNAmam itA /*is gone to transformation *
parinAma-mitA *transformation-bounded *
kramAt
*progressively *
pare tathA eva tasmAt tad
*thus in the supreme, that from that, *
himavad galitam vapu:
*the body melted like ice. *
..AB. ... || *pariNAmam upAgatA iti pAThaS TIka-anuguNa: syAt||
~vlm.3.57.14. The same understanding which Lílá had of herself to her end,
accompanied her to her future state; and the same notion of her body
followed her there, though it was reduced to dust, as the ice is dissolved
into water.
~sv.3.57.14 In fact, it was Lila's ignorant fancy that made it appear as.if
she had a physical body.
*In her Realization, old *
*lIlA , transformed accordingly *
*thus, in the supreme, this.from-That, *
*was embodied, like melting ice. -14-*
So in her Realization
lIlA , transformed accordingly
thus, in the supreme, this.from-that,
was embodied, like melting ice. -14-
y3057.015
आतिवाहिकदेहस्य कालेनाभ्युदितो भ्रमः ।
आधिभौतिकदेहोऽहमिति रज्जुभुजङ्गवत् ॥१५॥
आतिवाहिकदेहेन दृश्यं यदवलोकितम् ।
भूम्यादि नाम तस्यैव कृतं तच्चाधिभौतिकम् ॥१५*॥
AtivAhika-dehasya kAlena abhyudito bhrama: |
Adhibhautika-deho_'ham_iti rajju-bhujaGga.vat ||15||
AtivAhika-dehena dRzyam yad_avalokitam |
bhUmi-Adi nAma tasya eva kRtam tac_ca Adhibhautikam ||15*||
*The AtivAhika body, the Traveler,*
*in course of time,*
*undergoes *
*the arising of delusion:*
*"I am this gross Adhibhautika body".*
*It is delusion, *
*like the rope and snake!*
*The percept which is observed by the Traveler body*
* such as the "Earth" and the like, *
*is only a form of That;*
*and That is made into the Adhibhautika.*
आतिवाहिकदेहेन दृश्यं यदवलोकितम् ।
भूम्यादि नाम तस्यैव कृतं तच्चाधिभौतिकम् ॥१५॥
आतिवाहिकदेहस्य कालेनाभ्युदितो भ्रम: ।
आधिभौतिकदेहोऽहमिति रज्जुभुजङ्गवत् ॥३।५७।१५*॥
आतिवाहिक-देहेन दृश्यं यद्_अवलोकितम् ।
भूमि-आदि नाम तस्य एव कृतं तच्_च आधिभौतिकम् ॥३।५७।१५॥
आतिवाहिक-देहस्य कालेन अभ्युदितो भ्रम: ।
आधिभौतिक-देहो_ऽहम्_इति रज्जु-भुजङ्ग.वत् ॥३।५७।१५*॥
*आतिवाहिकदेहस्य* *कालेनाभ्युदितो* *भ्रमः* *।*
*आधिभौतिकदेहोऽहमिति* *रज्जुभुजङ्गवत्* *॥१५***॥*
*आतिवाहिकदेहेन* *दृश्यं* *यदवलोकितम्* *।*
*भूम्यादि* *नाम* *तस्यैव* *कृतं* *तच्चाधिभौतिकम्* *॥१५॥*
AtivAhika-dehasya kAlen*a a*bhyudit*o* bhrama: |
Adhibhautika-deho_'ham_iti rajju-bhujaGga.vat ||
AtivAhika-dehena dRzyam yad_avalokitam |
bhUm*i*-Adi nAma tasy*a e*va kRtam tac_c*a A*dhibhautikam ||
*आतिवाहिक*-*देहस्य* Of the AtivAhika Traveler body =
*कालेन* with time =
*अभ्युदितो* *भ्रमः* having arisen as delusion: =
*आधिभौतिक*-*देहो* *ऽहम्* "The gross Adhibhautika body am I" =
*इति* *रज्जु*-*भुजङ्गवत्* this is like the rope and snake. =
*आतिवाहिक*-*देहेन* By the AtivAhika body* =
*दृश्यं* *यद्* *अवलोकितम्* the percept which is observed =
*भूम्य्*-*आदि* *नाम* such as the "Earth" &c. =
*तस्य* *एव* is only of That =
*कृतं* *तच्* *च* and That is made.into =
*आधिभौतिकम्* the Adhibhautika gross body. -15-
* The second part of verse 15 is either an alternative version of the
first; or a variant reading.
~vlm.3.57.15. The spiritual bodies also, are sometimes liable to fall into
error, and think themselves as corporeal bodies, as we mistake a rope for
the serpent.
*the AtivAhika body, the Traveler,*
*in course of time,*
*undergoes the arising of delusion:*
*"I am this gross Adhibhautika body".*
*It is delusion, like the rope and snake!*
*The percept which is observed by the Traveler body*
* such as the "Earth" and the like, *
*is only a form of That;*
*and That is made into the Adhibhautika. *
y3057.016
वास्तवेन तु रूपेण भूम्याद्यात्माधिभौतिक: ।
न शब्देन न चार्थेन सत्यात्मा शशशृङ्गवत् ॥३।५७।१६॥
वास्तवेन तु रूपेण भूम्य्-आद्य्-आत्म-अधिभौतिक: ।
न शब्देन न च अर्थेन सत्य आत्मा शश-शृङ्गवत् ॥३।५७।१६॥
vAstavena tu rUpeNa bhUmy-Ady-Atma-adhibhautika: |
na zabdena na ca arthena satya AtmA zaza-zRGgavat ||16||
*It is material form *
*the elemental gross body *
*but no definition can confirm reality in a hare's horns.*
*vAstavena tu rUpeNa bhUmyAdyAtmAdhibhautika: | *
*na zabdena na cArthena satyAtmA zazazRGgavat ||16|| *
vAstavena tu rUpeNa bhUmy-Ady-Atma-adhibhautika: |
na zabdena na c*a a*rthena saty*a A*tmA zaza-zRGgavat ||16||
vAstavena tu rUpeNa
*As for the material form *
bhUmy-Ady-Atma-Adhibhautika:
*the elemental gross body *
na zabdena na ca arthena satyAtmA
*there is neither word nor meaning of real nature *
zaza-zRGgavat
*having to do with a hare's horns *
~vwv.290/16. By its real nature (or in reality), a material object of the
form of earth and the like does not have the character of truth by word or
meaning, like the "hare's horn".
~vlm.3.57.16. The belief in the materiality of any body, as composed of the
earth and other elements, is as false as it is to believe the hares to have
horns on their heads.
*~sv.3.37.15-16 omitted *
*As for the material form *
*the elemental gross body *
*no definition can confirm *
*reality in a hare's horns. -16 *
y3057.017
पुंसो हरिणकोऽस्मीति स्वप्ने यस्योदिता मति: ।
स किमन्विष्यति मृगं स्वमृगत्वपरिक्षये ॥३।५७।१७॥
पुंसो हरिणको_अस्मि_इति स्वप्ने यस्य_उदिता मति: ।
स किम् अन्विष्यति मृगं स्व-मृगत्व-परिक्षये ॥३।५७।१७॥
puMso hariNako_asmi_iti svapne yasya_uditA mati: |
sa kim anviSyati mRgam sva-mRgatva-parikSaye ||17||
*"I was a human,*
*now I'm a deer" *
*when one has such a thought in dream,*
*how will he,*
*thus and thereby having.become a beast,*
*bring an end to his beastliness?*
*puMso hariNako'smIti svapne yasyoditA mati: | *
*sa kimanviSyati mRgam svamRgatvaparikSaye ||17|| *
puMso hariNako_asmi_iti svapne yasya_uditA mati: |
sa kim anviSyati mRgam sva-mRgatva-parikSaye ||17||
puMso hariNaka: asmi iti
*'From a human I have become a deer' *
svapne yasya uditA mati:
*when one has such a thought in a dream *
sa kim anviSyati mRgam
*how will he, thus become a beast, *
sva-mRgatva-parikSaye
*bring an end to his beastliness? *
~vlm.3.57.17. Whoso thinks himself to have become a stag in his dream, has
no need of seeking another stag for comparing himself with it. (i. e. Men
are actuated by their own openion of themselves).
~sv.3.57.17 It was as.if one dreams and thinks "I am a deer": on waking up
and finding the deer missing, does one go about searching for it?
*'From a human being I have become a deer' *
*when one has such a thought in dream, *
*how will he, thus *
*having thereby become a beast, *
*bring an end to his beastliness? -17-*
y3057.018
उदेत्यसत्यमेवाशु तथा सत्यं विलीयते ।
भ्रान्तिर्भ्रमवतो रज्ज्वामपि सर्पभ्रमे गते ॥३।५७।१८॥
उदेत्य् असत्यम् एव_अशु तथा सत्यं विलीयते ।
भ्रान्तिर् भ्रमवतो रज्ज्वाम् अपि सर्प-भ्रमे गते ॥३।५७।१८॥
udety_asatyam_eva_azu tathA satyam vilIyate |
bhrAntir_bhramavato rajjvAm_api sarpa.bhrame gate ||18||
*What is not.So comes.up, *
*and so the Such subsides. *
*The delusion of the illusory rope *
*appears *
*when the snake-delusion goes..*
*udetyasatyamevAzu tathA satyam vilIyate | *
*bhrAntirbhramavato rajjvAmapi sarpabhrame gate ||18|| *
udety asatyam eva_azu tathA satyam vilIyate | bhrAntir bhramavato rajjvAm
api sarpa-bhrame gate ||18||
udeti asatyam eva Azu
*As the unSuch arises, also *
tathA satyam vilIyate
*the Such subsides *
bhrAntir bhramavato rajjvAm
*the delusion of the delusory rope *
api sarpa-bhrame gate
*instead when the snake-delusion has gone *
~vlm.3.57.18. An untruth appears as truth at one time, and disappears
at another; as the error of a snake in a rope, vanishes upon the
knowledge of its falsehood.
*~sv.3.57.18 In the mind of the deluded the unreal manifests itself; and
when the delusion has been dispelled (like the realisation that it is rope
and not snake!) there is no longer an ignorant fancy. *
As the unSuch arises, so the Such subsides; the delusion
of the illusory rope appears when the snake-delusion goes. -18-
y3057.019
समस्तस्याप्रबुद्धस्य मनोजातस्य कस्यचित् ।
बीजं विना मृषैवेयं मिथ्यारूढिमुपागता ॥३।५७।१९॥
समस् तस्य_अप्रबुद्धस्य मनो-जातस्य कस्यचित् ।
बीजं विना मृषा_एव_इयं मिथ्यारूढिम् उपागता ॥३।५७।१९॥
samas tasya_aprabuddhasya mano-jAtasya kasyacit |
bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||19||
*It's the same for that unawakened mind-born whatever*
* without a seed it's all in.vain *
*having arrived.at this false growth.*
vwv.1389/19. This (world-experience) *has attained to false fame*
[mithyAruDhi] (or currency) quite in vain, without a cause, for some
unawakened *class of minds* [manojAta] among all the collections of minds
(or the collective minds in the different spheres of the Universe). •
vlm.3.57.19. So the knowledge of the reality of all things, in the minds of
the un-enlightened; is dispersed upon conviction of their un-reality in the
minds of the enlightened. • sv.3.57.19-20 This fanciful conviction that the
unreal is real is deep-rooted by repeated imagination.
*samastasyAprabuddhasya manojAtasya kasyacit | *
*bIjam vinA mRSaiveyam mithyArUDhimupAgatA ||19|| *
samas tasya_aprabuddhasya mano-jAtasya kasyacit |
bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||19||
samas
*The same *
tasya aprabuddhasya
*as the unawakened to That *
mano-jAtasya kasyacit
*as the mind-born however *
bIjam vinA
*without the seed *
mRSA eva
*it is only in vain *
iyam mithyArUDhim upAgatA
*having arrived.at this false ascent.*
~vwv.1389/19. This (world-experience) has attained to false fame (or
currency) quite in vain, without a cause, for some unawakened class of
minds among all the collections of minds (or the collective minds in the
different spheres of the Universe).
~vlm.3.57.19. So the knowledge of the reality of all things, in the minds
of the un-enlightened; is dispersed upon conviction of their un-reality in
the minds of the enlightened.
~sv.3.57.19-20 This fanciful conviction that the unreal is real is
deep-rooted by repeated imagination.
*Likewise in the unawakened *
*to That, whatever is mind-born, *
*without a seed, is only vain *
*arrival at a false ascent. -19-*
y3057.020
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थित: ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥३।५७।२०॥
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥२०॥
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥20॥
*The dream.perception that is called sarga Creation*
*is the All *
*experiencing existence:*
*the body-self whirling along*
*like the world wandering its wheel.*
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥२०॥
svapn*o*palambham sarg*A*khyam sa sarvo_anubhavan sthita: |
ciram AvRtta-deh*A*tmA bhU-cakra-bhramaNam yathA ||
स्वप्नोपलम्भं सर्गआख्यं स सर्वोऽनुभवन्स्थितः । चिरमावृत्तदेहात्मा
भूचक्रभ्रमणं यथा ॥२०॥
*The dream-perception that is called Sarga Creation*
*is the All experiencing existence:*
*the body-self whirling along*
*like the world wandering its wheel.*
स्वप्न-उपलम्भं The Dream-perception upa>labh has also the sense of
'conception', in both senses of the word =
सर्ग-आख्यं called Sarga Creation =
स सर्वः अनुभवन् स्थितः is the All experiencing Sthita Stasis; =
चिरम् आवृत्त-देह-आत्मा the longtime whirling-body-self =
भू-चक्र=भ्रमणं यथा is like the world-wheel=wandering/orbit. -20-
~vwv.1390/20. That whole class (of ignorant ones), having the nature of
repeated embodiment for a long time,remains experiencing the
dream-perception called creation (or the universe), like (experiencing) the
turning round of the earth's horizon (due to giddiness).
~vlm.3.57.20. But the ignorant, that have a belief in the reality of this
world of dreams, believe also in the transmigration of the animal soul,
like the revolution of the globe on its own axis.
~sv.3.57.19-20 This fanciful conviction that the unreal is real is
deep-rooted by repeated imagination.
~VA. dream-perception, called creation, is all experience only long
repetition (of notion) “atma is body”, like earth rotating on its orbit.
~AS.I agree, except perhaps you want earth moving in its orbit. Earth's
rotation is usually the daily rotation around itself. I don't think it is
much perceived except as an imagined motion of the Sun etc. AB commentary
says something different which suggests a possible different image to me.
He says: bAlo yathA bhUcakrabhramaNam anubhavati. There is a kind of
firework with names like ground rotator which appears to produce nice
circular patterns due to its fast motion. It could mean this experience,
since the word bAla: is used in the commentary.
..jd A mechanized form of GaudapAda's firebrand, where a performer whiels
a torch to create a nebular circle of light.
y3057.021
*rAma*
ब्रह्मंल्लोकै: पुरस्थस्य गच्छतो योगिनो निजम् ।
आतिवाहिकतां देह: कीदृशोऽयं विलोक्यते ॥३।५७।२१॥
ब्रह्मंल् लोकै: पुरस्थस्य गच्छतो योगिनो निजम् ।
आतिवाहिकतां देह: कीदृशो_अयं विलोक्यते ॥३।५७।२१॥
brahmaMl_lokai: purasthasya gacchato yogino nijam |
AtivAhikatAm deha: kIdRzo_ayam vilokyate ||21||
*Sir,*
*when the worldlings are in the presence of an active yogin,*
*how does his Subtle.Body-state appear to them?*
~vlm. [How are they] seen to walk about in the sights of men? • VA.
brahmana, yogI.s who are gone to subtlebodiness, what kind of body of them
is seen by people? • AS. I agree, except the vocative "brahmana" is
unusual. I generally take it as an honorific "Sir".
*rAma said *
*brahmaMllokai: purasthasya gacchato yogino nijam | *
*AtivAhikatAm deha: kIdRzo'yam vilokyate ||21|| *
brahmaMl lokai: purasthasya gacchato yogino nijam |
AtivAhikatAm deha: kIdRzo_ayam vilokyate ||21||
brahman o *brAhmaNa, *
lokai: purasthasya *by the worldlings in the presence *
gacchata: yogino *of the passage of a yogI *
nijam *innately *
_AtivAhikatAm *the Subtle-Body-ness *
deha: kIdRzo *what sort of body *
ayam vilokyate *is this considered? *lokai: vilokyate deha:
*~sv.3.37.21 omitted *
~vlm.3.57.21. Ráma asked:--If the bodies of Yogis be of a spiritual nature,
how is it that they are seen to walk about in the sights of men?
~VA. brahmana, yogI.s who are gone to subtlebodiness, what kind of body of
them is seen by people?
~AS. I agree, except the vocative "brahmana" is unusual. I generally take
it as an honorific "Sir".
brAhmaNa, when the worldlings are present *before/of an active yogI, *
what sort of body does his Subtle-Body-state reveal to them? -21-
brAhmaNa, when the worldlings are
in the presence of an active
yogI, what sort of body is
his Subtle-Body-state to them? -21-
y3057.022
*vasiSTha said *
देहाद्देहान्तरप्राप्ति: पूर्वदेहं विना सदा ।
आतिवाहिकदेहेऽस्मिन् स्वप्नेष्विव विनश्वरी ॥३।५७।२२॥
देहाद् देह-अन्तर-प्राप्ति: पूर्व-देहं विना सदा ।
आतिवाहिक-देहे ऽस्मिन् स्वप्नेष्व् इव विनश्वरी ॥३।५७।२२॥
dehAd deha-antara-prApti: pUrva-deham vinA sadA |
AtivAhika-dehe 'smin svapneSv iva vinazvarI ||22||
*From the body getting the other-body, *
*always apart.from the former body, *
*here is this AtivAhika body:*
*it is like dream, perishable.**
* Swami V. reads: "Even without destroying it, one can move from one
ethereal body to another, just as in dream one can take one form after
another without abandoning the previous one." • VLm paraphrases: "The Yogi
may take upon himself various forms, without the destruction of his former
body; as the human soul may deem itself transformed to a stag or any other
being in a dream, without undergoing any change in its spiritual essence.
(The identity of the self is not lost under any form of the body. Locke)."
*dehAddehAntaraprApti: pUrvadeham vinA sadA | *
*AtivAhikadehe'smin svapneSviva vinazvarI ||22|| *
dehAd deha-antara-prApti: pUrva-deham vinA sadA |
AtivAhika-dehe 'smin svapneSv iva vinazvarI ||22||
dehAd
*fr/ the body *
deha-antara-prApti-:
*the body-other-gettng *
pUrva-deham vinA sadA
*always except/without the former body *
AtivAhika-dehe asmin
*here in this AtivAhika body *
svapneSu iva vinazvarI ???
*as in a dream, perishable. *
*# vinazvara, vinazvarI *¶c* -, f. perishable, abstr. -tA f., -tva n.
¶jd This word appears only in Capeller; and is not in MW; but MW
incorporated Capeller in his dictionary, so must have rejected this
definition. The only google entry is this: "tataz cÂtmano_apy
artha-kriyA-lakSaNatvam eva vinAzitve pramANam iti vinazvara Atmeti siddham
|" para-mokSa-nirAsa-kArikA ||
~vlm.3.57.22. Vasishtha replied:--The Yogi may take upon himself various
forms, without the destruction of his former body; as the human soul may
deem itself transformed to a stag or any other being in a dream, without
undergoing any change in its spiritual essence. (The identity of the self
is not lost under any form of the body. Locke).
~sv.3.57.22 Even without destroying it, one can move from one ethereal body
to another, just as in dream one can take one form after another without
abandoning the previous one.
*From the body getting the other-body, *
*always apart.from the former body, *
*here is this AtivAhika body: *
*it is like dream, perishable. -22-*
· Swami V. translates: "Even without destroying it, one can move from one
ethereal body to another, just as in dream one can take one form after
another without abandoning the previous one." ¶ VLm paraphrases: "The Yogi
may take upon himself various forms, without the destruction of his former
body; as the human soul may deem itself transformed to a stag or any other
being in a dream, without undergoing any change in its spiritual essence.
(The identity of the self is not lost under anyform of the body. Locke)."
y3057.023
यथातपे हिमकण: शरद्व्योम्नि सितोऽम्बुद: ।
दृश्यमानोऽप्य् अदृश्यत्वमित्येवं योगिदेहक: ॥३।५७।२३॥
यथा-तपे हिम-कण: शरद्-व्योम्नि सितो_अम्बुद: ।
दृश्यमानो_अप्य् अदृश्यत्वम् इत्य् एवं योगि-देहक: ॥३।५७।२३॥
yathA-tape hima-kaNa: zarad-vyomni sito_ambuda: |
dRzyamAno_apy adRzyatvam ity evam yogi-dehaka: ||23||
*Depending.on the heat,*
*a flake of snow melts under the autumn sky.*
*While perceived,*
*it is ethereal yogic embodiment.*
vlm. ... like the particles of frost seen in sun-beams, and as the
appearance of a white spot in autumnal sky; (when there is no frost nor
cloud in it). • sv. The yogi's body is truly invisible, ethereal, even
though it appears to be visible in the eyes of the ignorant beholder.
*yathAtape himakaNa: zaradvyomni sito'mbuda: | *
*dRzyamAno'py adRzyatvamityevam yogidehaka: ||23|| *
yathA-tape hima-kaNa: zarad-vyomni sito_ambuda: | dRzyamAno_apy adRzyatvam
ity evam yogi-dehaka: ||23||
yathA-tape *According to the heat *
hima-kaNa: *a snowflake *
zarad-vyomni *in the autumn sky *
sita-: ambuda-: *becomes cool water *
dRzyamAna-: api *Though perceiving *
adRzyatvam iti evam *the imperceptible is so thus *
yogi-dehaka: *yogI-embodiment.*
~vlm.3.57.23. His spiritual body is invisible to all, though it may appear
as visible to their sight. It is like the particles of frost seen in
sun-beams, and as the appearance of a white spot in autumnal sky; (when
there is no frost nor cloud in it).
~sv.3.57.23 The yogi's body is truly invisible, ethereal, even though it
appears to be visible in the eyes of the ignorant beholder.
Depending.on the heat, a flake of snow melts in the autumn sky,.
Perceiving, it is imperceptible yogIc embodiment. -23-
y3057.024
द्रागित्येवाथवा कश्चिद्योगिदेहो न लक्ष्यते ।
योगिभिश्च पुरो वेगात्प्रोड्डीन इव खे खग: ॥३।५७।२४॥
द्राग् इत्य् एव- अथवा कश्चिद् योगि-देहो न लक्ष्यते ।
योगिभिश् च पुरो वेगात् प्रोड्डीन इव खे खग: ॥३।५७।२४॥
drAg ity eva- athavA kazcid yogi-deho na lakSyate |
yogibhiz ca puro vegAt proDDIna iva khe khaga: ||24||
*Quickly indeed it becomes some thing quite other.*
*The body of a yogin is not to be seen,*
*even those yogI.s *
*eagerly soaring,*
*birds in the spacious sky.*
vlm. No body can easily discern the features of a Yogi's body, nor are they
discernible by other Yogis. They are as imperceptible as the features of a
bird flying in the air. • AS.Which is the city? puro=pura: here means in
front. It is like a bird in front who speedily leaps up into the sky.
*drAgityevAthavA kazcidyogideho na lakSyate | *
*yogibhizca puro vegAtproDDIna iva khe khaga: ||24|| *
drAg ity eva- athavA kazcid yogi-deho na lakSyate |
yogibhiz ca puro vegAt proDDIna iva khe khaga: ||24||
drAg iti eva
*Quickly indeed *
athavA kazcid
*otherwise whatever *
yogi-deha-:
*the body of a yogI *
na lakSyate
*is not recognized *
yogi-bhi: ca
*and by yogIs *
pura: vegAt
*eagerily above *
proDDIne iva khe khaga:
*like birds soaring in the sky *
~vlm.3.57.24. No body can easily discern the features of a Yogi's body, nor
are they discernible by other Yogis. They are as imperceptible as the
features of a bird flying in the air.
*~sv.3.37.24 omitted *
~VA. body of yogi is not discernable anyhow, even by yogis; like birds in
the sky, they quickly raise from city?? ~AS.Which is the city? puro=pura:
here means in front. It is like a bird in front who speedily leaps up into
the sky.
Quickly indeed it becomes some
thing quite other. The body of
a yogI is not to be seen,
even those yogIs eagerly
soaring, birds in the spacious sky. -24-
y3057.025
स्ववासनाभ्रमेणैव कश्चित्केचित्कदाचन ।
मृतोऽयमिति पश्यन्ति केचिद्योगिनमग्रगा: ॥३।५७।२५॥
स्व-वासना-भ्रमेण_एव कश्चित् केचित् कदाचन ।
मृतो_अयम् इति पश्यन्ति केचिद् योगिनम् अग्रगा: ॥३।५७।२५॥
sva-vAsanA-bhrameNa_eva kazcit kecit kadAcana |
mRto_ayam iti pazyanti kecid yoginam agragA: ||25||
*It is only the delusion of the self.vAsanA *
*that makes them*
*–**whoever, wherever, whenever *
*to be considered *
*a dead thing,*
*even the greatest of yogI.s.*
vlm. It is from the error of judgment, that men think some Yogis to be dead
and others to be living; but their spiritual bodies are never subject to
death or common sight. • sv. And, it is such a beholder who, on account of
his own ignorance, thinks and says, "This yogi is dead". For, where is the
body, what exists and what dies?
*svavAsanAbhrameNaiva kazcitkecitkadAcana | *
*mRto'yamiti pazyanti kecidyoginamagragA: ||25|| *
sva-vAsanA-bhrameNa_eva kazcit kecit kadAcana |
mRto_ayam iti pazyanti kecid yoginam agragA: ||25||
sva-vAsanA.bhrameNa eva *Only because of the self-vAsanA.delusion *
kazcit kecit kadAcana *whoever wherever whenever *
kecid yoginam agragA: ???
*whoever be these foremost of yogI.s. *
< … kecid yoginam jIvantam pazyanti ...||
~vlm.3.57.25. It is from the error of judgment, that men think some Yogis
to be dead and others to be living; but their spiritual bodies are never
subject to death or common sight.
~sv.3.57.25 And, it is such a beholder who, on account of his own
ignorance, thinks and says, "This yogi is dead". For, where is the body,
what exists and what dies?
It is only the delusion
of the self-vAsanA that makes
them whoever, wherever, when-
ever to be considered a dead thing,
even the greatest of yogI.s. -25-
y3057.026
भ्रान्तिमात्रं तु देहात्मा तेषां तदुपशाम्यति ।
सत्यबोधेन रज्जूनां सर्पबुद्धिरिवात्मनि ॥३।५७।२६॥
भ्रान्ति-मात्रं तु देह-आत्मा तेषां तद् उपशाम्यति ।
सत्य-बोधेन रज्जूनां सर्प-बुद्धिर् इव_ आत्मनि ॥३।५७।२६॥
bhrAnti-mAtram tu deha-AtmA teSAm tad upazAmyati |
satya-bodhena rajjUnAm sarpa-buddhir_iva_ Atmani ||26||
*The nature of the body is*
*Delusion.*
*That is brought to peace*
*by realization of the Suchness *
*as,*
*in a rope,*
*is the serpent,*
*and*
*buddhi.Intellect*
*in yourself.*
vlm.3.57.26 The embodied soul is subject to errors, from which the souls of
Yogis are free; because their knowledge of truth; has purged the mistake of
a snake in the rope, from their souls.
*bhrAntimAtram tu dehAtmA teSAm tadupazAmyati | *
*satyabodhena rajjUnAm sarpabuddhirivAtmani ||26|| *
bhrAnti-mAtram tu deha-AtmA teSAm tad upazAmyati |
satya-bodhena rajjUnAm sarpa-buddhir iva_ Atmani ||26||
bhrAnti-mAtram
*Delusion-only *
tu deha-AtmA
*is the body-nature *
tad upazAmyati
*That brings to peace *
teSAm satya-bodhena
*by their realization of their suchness *
iva rajjUnAm
*as of ropes *
sarpa-buddhir Atmani
*is the serpent Buddhi Intellect in the Self. *
~vlm.3.57.26. The embodied soul is subject to errors, from which the souls
of Yogis are free; because their knowledge of truth; has purged the mistake
of a snake in the rope, from their souls.
*~sv.3.37.26 omitted *
Delusion-only is the body-nature.
That is brought to peace
by their realization of their suchness
as, in a rope,
is the serpent Buddhi Intellect
in the Self. -26-
Delusion-only is the body-nature.
That is brought to peace
by their realization of their suchness
as, in a rope,
is the serpent,
Buddhi Intellect
in the Self. -26-
y3057.027
को देह: कस्य वा सत्ता कस्य नाश: कथं कुत: ।
स्थितं तदेव यदभूदबोध: केवलं गत: ॥३।५७।२७॥
को देह: कस्य वा सत्ता कस्य नाश: कथं कुत: ।
स्थितं तद् एव यद् अभूद् अबोध: केवलं गत: ॥३।५७।२७॥
ko deha: kasya vA sattA kasya nAza: katham kuta: |
sthitam tad eva yad abhUd abodha: kevalam gata: ||27||
*What is this body? *
*or whose? *
*for whom does the Suchness end? *
*how? *
*why? *
*What was real is become entirely unrealized.*
vlm. What is this body and whence it is, and what of its existence or
destruction? What is lasting remains forever and is freed from the
ignorance it had before: (and it is the soul which is ever lasting and free
from error). • sv. That which is is: only delusion vanished!
*ko deha: kasya vA sattA kasya nAza: katham kuta: | *
*sthitam tadeva yadabhUdabodha: kevalam gata: ||27|| *
ko deha: kasya vA sattA kasya nAza: katham kuta: |
sthitam tad eva yad abhUd abodha: kevalam gata: ||27||
ko deha:
*What is the body? *
kasya vA
*or whose? *
sattA kasya nAza:
*for whom is the SattA Suchness ended? *
katham kuta:
*how? why? *
sthitam tad eva yad abhUd
*that which was established/situate *
abodha: kevalam gata:
*is become entirely unrealized. *
~vlm.3.57.27. What is this body and whence it is, and what of its existence
or destruction? What is lasting remains forever and is freed from the
ignorance it had before: (and it is the soul which is ever lasting and free
from error).
~sv.3.57.27 That which is is: only delusion vanished!
What is this body?
or whose?
for whom is this Suchness ended?
how?
why?
What was real is become entirely unrealized. -27-
y3057.028
*rAma said *
*rAma*
आतिवाहिकतामेति आधिभौतिक एव किम् ।
उतान्य इति मे ब्रूहि येनोह्य इव भो: प्रभो ॥३।५७।२८॥
आतिवाहिकताम् एति आधिभौतिक एव किम् ।
उतान्य इति मे ब्रूहि येन_उह्य इव भो: प्रभो ॥३।५७।२८॥
AtivAhikatAm_eti Adhibhautika eva kim |
utAnya iti me brUhi yena_uhya iva bho: prabho ||28||
*So the gross Adhi.bhautika goes unto subtle Ati.vAhika*
* over(be)coming to hyper.traveling *
*is that how it is?*
*Explain it the way you studied it, *
*Great.Lord!*
AS. ... Does the material body become the spiritual body? or is a new
spiritual body born? Tell me, (it is as.if) I am being dragged by (this
question yena Uhye iva) O Master! • sv. ..., does a yogi's physical body
then become an ethereal body?
*AtivAhikatAmeti Adhibhautika eva kim | *
*utAnya iti me brUhi yenohya iva bho: prabho ||28|| *
AtivAhikatAm eti Adhibhautika eva kim |
uta_anya iti me brUhi yena_uhya iva bho: prabho ||28||
AtivAhika-tAm eti
*To the subtle AtivAhika goes *
Adhibhautika eva
*indeed the gross Adhibhautika *
kim uta_anye iti
*is it otherwise? *
me brUhi
*Tell me that *
yena Uhya iva
*as you have studied it *
bho: prabho great lord
~AS. {AB commentary gives a good explanation here. Does the material body
(Adhibhautia) become the spiritual body (AtivAhika) or is a new spiritual
body born? Tell me, (it ias as.if) I am being dragged by (this question
yen Uhye iva)) O Master!}
~vlm.3.57.28. Ráma said:--Whether the embodied soul takes the spiritual
form, or is it something other than this. Tell me this and
remove my doubt.
*~sv.3.57.28 RAMA asked: Holy sir, does a yogi's physical body then become
an ethereal body? *
So gross Adhibhautika goes
unto subtle AtivAhika:
is that how it is? Explain it
as you have studied it, great lord! -28-
y3057.029
*vasiSTha said *
*vasiShTha** said:*
बहुशो ह्युक्तमेतत्ते न गृह्णसि किमुत्तमम् ।
आतिवाहिक एवास्ति नास्त्येवेहाधिभौतिक: ॥३।५७।२९॥
बहुशो ह्य् उक्तम् एतत् ते न गृह्णसि किम् उत्तमम् ।
आतिवाहिक एव_अस्ति नास्त्य् एव_इह_आधिभौतिक: ॥३।५७।२९॥
bahuzo hy uktam etat te na gRhNasi kim uttamam |
AtivAhika eva_asti nAsty eva_iha_Adhibhautika: ||29||
*Often enough I've told you this: *
*why can't you grasp it, finally?*
*The subtle Ati.vAhika*
*is*
*the gross Adhi.bhautika*
*is not*
*!*
vlm.3.57.29. ... there exists only the spiritual body, and the material
form is nothing? • sv.... The ethereal body alone is: by persistent fancy,
it appears to be linked to a physical body.
*bahuzo hyuktametatte na gRhNasi kimuttamam | *
*AtivAhika evAsti nAstyevehAdhibhautika: ||29|| *
bahuzo hy uktam etat te na gRhNasi kim uttamam |
AtivAhika eva_asti nAsty eva_iha_Adhibhautika: ||29||
bahuzas hi uktam etat te
*Often enough I've told you this: *
na gRhNasi kim uttamam
*why do you not grasp it finally? *
AtivAhika eva asti
*Only the subtle AtivAhika is *
na asti eva iha Adhibhautika
*the gross_Adhibhautika is not here! *
~vlm.3.57.29. Vasishtha said:---I have told this repeatedly to you, my good
Ráma! and how is it that you do not understand it that there exists only
the spiritual body, and the material form is nothing?
~sv.3.57.29 VASISTHA replied: How many times I have told you, O Rama: yet
you do not grasp it! The ethereal body alone is: by persistent fancy, it
appears to be linked to a physical body.
Often enough I've told you this:
why can't you grasp it, finally?
The subtle AtivAhika
is _Adhibhautika is not! -29-
y3057.030
तस्यैवाभ्यासतोऽप्येति साधिभौतिकतामति: ।
यदा शाम्यति सैवास्य तदा पूर्वं प्रवर्तते ॥३।५७।३०॥
तस्यैव_अभ्यासतो_अप्य् एति स-आधिभौतिकता-मति: ।
यदा शाम्यति सैव_अस्य तदा पूर्वं प्रवर्तते ॥३।५७।३०॥
tasyaiva_abhyAsato_apy eti sa-AdhibhautikatA-mati: |
yadA zAmyati saiva_asya tadA pUrvam pravartate ||30||
*Only after long hard practise *
*of That*
*when the Adhi.bhautika-mind subsides entirely*
*then the former Fulness emerges.*
vwv.772 To that very mind there appears, even from repeated practice, the
sense (or notion) of having materiality. When that sense (or notion)
scarcely ceases for that (mind), then the former (sense of subtlety)
arises. • AS. By its (the spiritual body’s) repeated practice the feeling
of being a material body (sa-AdhibhautikatA-matiH) develops; when the
feeling subsides, then its prior feeling reappears. • vlm. ... know your
spiritual state, and subdue your sense of corporeality; and as you abstain
from the latter, so you attain to the former state.
*tasyaivAbhyAsato'pyeti sAdhibhautikatAmati: | *
*yadA zAmyati saivAsya tadA pUrvam pravartate ||30|| *
tasyaiva_abhyAsato_apy eti sa-AdhibhautikatA-mati: |
yadA zAmyati saiva_asya tadA pUrvam pravartate ||30||
tasyaiva abhyAsa-tas api
*Only after AbhyAsa of That *
eti sa-Adhibhautika-tA.mati: –
*the Adhibhautika mind [mati] the gross mind, the brain *
yadA zAmyati saiva asya
*when it subsides entirely *
tadA pUrvam pravartate
*then the Fulness comes-forth. *
~AS. {By its (the spiritual body’s) repeated practice the feeling of being
a material body (sa-AdhibhautikatA-matiH) develops; when the feeling
subsides, then its prior feeling reappears.}
~vlm.3.57.30. It is by habit of constant meditation, that you must know
your spiritual state, and subdue your sense of corporeality; and as you
abstain from the latter, so you attain to the former state.
~vwv.772/30 To that very mind there appears, even from repeated practice,
the sense (or notion) of having materiality. When that sense (or notion)
scarcely ceases for that (mind), then the former (sense of subtlety)
arises.
Only after long hard practise of That
when the Adhibhautika mind subsides entirely
then the Fulness emerges. -30-
y3057.031
तदा गुरुत्वं काठिन्यमिति यश्च मुधा ग्रह: ।
शाम्येत्स्वप्ननरस्येव बोद्धुर्बोधान्निरामयात् ॥३।५७।३१॥
तदा गुरुत्वं काठिन्यम् इति यश् च मुधा ग्रह: ।
शाम्येत् स्वप्न-नरस्य_इव बोद्धुर् बोधान् निरामयात् ॥३।५७।३१॥
tadA gurutvam kAThinyam iti yaz ca mudhA graha: |
zAmyet svapna-narasya_iva boddhur bodhAn nirAmayAt ||31||
*Then*
*heaviness,*
*rigidity,*
*vain grasping at solidity,*
*subside:*
*just as a dream-person subsides into his pure knowing.*
vwv.773/31 Then, the false apprehension that there is heaviness or hardness
(i.e., materiality) can come to an end, as (false apprehensions can end)
for a dreaming man who is waking up, on account of untainted knowledge. •
AS. #nirAmaya is an adjective of the bodha and means unsullied, pure. • The
sense is that these false impressions of weight and hardness shall subside,
as those of a dreamer by the pure knowledge of the enlightened. • vlm. ...
when he comes to wake.
*tadA gurutvam kAThinyamiti yazca mudhA graha: | *
*zAmyetsvapnanarasyeva boddhurbodhAnnirAmayAt ||31|| *
tadA gurutvam kAThinyam iti yaz ca mudhA graha: |
zAmyet svapna-narasya_iva boddhur bodhAn nirAmayAt ||31||
tadA gurutvam kAThinyam
*Then heaviness, rigidity *
iti yaz ca mudhA graha:
*and such vain grasping *
zAmyet
*quietens *
svapna-narasya_iva
*as.if of a dream-person *
boddhur
*of the knower *
bodhAt
*from the knowing/realizations *
nirAmayAt
*undecaying/pure. *
~AS. nirAmaya is an adjective of the bodha and means unsullied, pure. ¶ The
sense is that these false impressions of weight and hardness shall subside,
as those of a dreamer by the pure knowledge of the enlightened.
~vlm.3.57.31. Then there will be an end of your sense of the gravity and
solidity of objects, like the disappearance of the visions of a dreaming
man, when he comes to wake.
~vwv.773/31 Then, the false apprehension that there is heaviness or
hardness (i.e., materiality) can come to an end, as (false apprehensions
can end) for a dreaming man who is waking up, on account of untainted
knowledge.
..AB. … svapna-nagara.gurutva-kAThinya-Adaya iva ... ||
Then heaviness, rigidity,
vain grasping at solidity,
subside: just as a dream-person
subsides into his pure knowing. -31-
y3057.032
लघुतूलसमापत्तिस्तत: समुपजायते ।
स्वप्ने स्वप्नपरिज्ञानादिव देहस्य योगिन: ॥३।५७।३२॥
लघु-तूल-समापत्तिस् तत: समुपजायते ।
स्वप्ने स्वप्न-परिज्ञानाद् इव देहस्य योगिन: ॥३।५७।३२॥
*What takes a form as light as grass,*
*from That*
*is generated *
*in a dream*
* as.if it were come.from dream-experience *
*so it is*
*in the body of such a yogI.*
vwv.774/32 Then, there arises, for the body of the Yogin, the attainment of
the lightness of cotton as (would happen) in a dream on account of the
thorough knowledge of the dream. • vlm.3.57.32. The body of a Yogi becomes
as light and subtile, as the evanescent appearances in a dream: (the
fleeting objects of vision).
• AS.Laghu and tUla are the opposites of the old guru and kaThina, thus,
light and soft (airy). The knowledge (understanding) of the lightness and
softness of the (spiritual) body then arises in a Yogi, just as in a dream
after realizing that it is just a dream.
*laghutUlasamApattistata: samupajAyate | *
*svapne svapnaparijJAnAdiva dehasya yogina: ||32|| *
laghu-tUla-samApattis tata: samupajAyate |
svapne svapna-parijJAnAd iva dehasya yogina: ||32||
laghu-tUla-samApatti: *Taking a form as light as grass *
tata: samupajAyate *then it is generated *
svapne *in dream *
svapna-parijJAnAd iva *as.if from the dream-cognition *
dehasya yogina: *of the body of the yogI. *
~AS.Laghu and tUla are the opposites of the old guru and kaThina, thus,
light and soft (airy). The knowledge (understanding) of the lightness and
softness of the (spiritual) body then arises in a Yogi, just as in a dream
after realizing that it is just a dream.
~vwv.774/32 Then, there arises, for the body of the Yogin, the attainment
of the lightness of cotton as (would happen) in a dream on account of the
thorough knowledge of the dream.
~vlm.3.57.32. The body of a Yogi becomes as light and subtile, as the
evanescent appearances in a dream: (the fleeting objects of vision).
what takes a form as light as grass,
from That is generated in
a dream as.if it were come.from
dream-experience: so it is
in the body of the yogI. -32-
y3057.033
स्वप्ने स्वप्नपरिज्ञानाद्यथा देहो लघुर्भवेत् ।
तथा बोधादयं देह: स्थूलवत्प्लुतिमान्भवेत् ॥३।५७।३३॥
स्वप्ने स्वप्न-परिज्ञानाद्_यथा देहो लघुर्_भवेत् ।
तथा बोधाद्_अयं देह: स्थूलवत्_प्लुतिमान्_भवेत् ॥३।५७।३३॥
svapne svapna-parijJAnAd_yathA deho laghur_bhavet |
tathA bodhAd_ayam deha: sthUlavat_plutimAn_bhavet ||33||
*In dream,*
*through its Dream Cognition,*
*the body becomes light.*
*Likewise,*
*through bodha Realization,*
*this gross, material body*
*becomes a subtle, flying one.*
vwv.775 As the body can become light in a dream on account of the thorough
knowledge [parijJAna] of the dream, so, this body can have a leap
[plutimat] (into subtle space) like the gross one (having a jump), on
account of spiritual awakening or knowledge [bodha]. • vlm.3.57.33. And as
a dreaming man feels the lightness of his body, in his dreaming rambles
[parijJAna]....
*svapne svapnaparijJAnAdyathA deho laghurbhavet | *
*tathA bodhAdayam deha: sthUlavatplutimAnbhavet ||33|| *
svapne svapna-parijJAnAd_yathA deho laghur_bhavet |
tathA bodhAd_ayam deha: sthUlavat_plutimAn_bhavet ||33||
svapne In dream
svapna-parijJAnAt from dream-ParijnAna/Cognition
yathA deho laghur bhavet as the body becomes light
tathA bodhAt thus from bodha Realization
ayam deha: sthUlavat this body of gross nature
plutimAn bhavet becomes subtle/flying.
~vlm.3.57.33. And *as* a *dream*ing man *feels the lightness of his body*,
in his dreaming *rambles* [parijJAna]; so the Yogi finds *his solid body*,
as *volatant* as air in all places.
~vwv.775/33 *As* the *body can become light* *in a dream on account of* the *thorough
knowledge* [parijJAna] of the dream, so, *this body* can *have a leap*
[plutimat] (into subtle space) *like the gross one* (having a jump), *on
account of spiritual awakening or knowledge* [bodha].
*~sv.3.57.33-34 Just as when an ignorant man (who thinks he is the physical
body) dies and the body is cremated, has a subtle body, even so the yogi on
being enlightened while living, has an ethereal body. *
*in dream, through its Dream Cognition, *
*the body becomes light likewise, *
*through bodha Realization, *
*this gross, material body *
*becomes a subtle, flying one. 33*
y3057.034
अनेकदिनसंकल्पदेहे परिणातात्मनाम् ।
अस्मिन्देहे शवे दग्धे तत्रैवास्थितिमीयुषाम् ॥३।५७।३४॥
अनेक-दिन-संकल्प-देहे परिणातात्मनाम् ।
अस्मिन् देहे शवे दग्धे तत्रैव आस्थितिम् ईयुषाम् ॥३।५७।३४॥
aneka-dina-saMkalpa-dehe pariNAtÂtmanAm |
asmin_dehe zave dagdhe tatraiva_Asthitim_IyuSAm ||34||
*When its due days are done,*
*when the corpse of the sam.kalpa-Con.ception Body has been burned,*
*then its new place,*
*in That only,*
*is its State.*
• sv. Just as when an ignorant man (who thinks he is the physical body)
dies and the body is cremated, has a subtle body, even so the yogi on being
enlightened while living, has an ethereal body. • VA. Then long-time
samkalpas of the body disappear in Atman, after this dead body is burned,
that state (subtle body) remains. This is about any person, disregarding
realization, while the next verse says yogI.s have it even in this life? •
AS. This and the next form one combined thought. For the people with many
days of creative thoughts established, when this body turns to a corpse,
with their desire to settle right there, the experience of a subtle body
definitely arises. For yogis, this experience comes even during life by
intense awakening. • Thus, for ordinary people, the subtle experience is
forced when the gross body dies, whereas for the enlightened, it can come
while living.
*anekadinasaMkalpadehe pariNAtAtmanAm | *
*asmindehe zave dagdhe tatraivAsthitimIyuSAm ||34|| *
aneka-dina-saMkalpa-dehe pariNAt*A*tmanAm |
asmin dehe zave dagdhe tatr*ai*v*a A*sthitim IyuSAm ||34||
aneka-dina-saMkalpa-dehe *In a few-days-conception.body *
pariNAta-AtmanAm *self-surrendered *
asmin dehe zave dagdhe *here in the body, when the corpse is burned *
tatra eva Asthitim IyuSAm *there indeed is its state. *
~sv.3.57.33-34 Just as when an ignorant man (who thinks he is the physical
body) dies and the body is cremated, has a subtle body, even so the yogi on
being enlightened while living, has an ethereal body.
~VA. Then long-time samkalpas of the body disappear in Atman, after this
dead body is burned, that state (subtle body) remains. This is about any
person, disregarding realization, while the next verse says yogI.s have it
even in this life?
~AS. This and the next form one combined thought. For the people with many
days of creative thoughts established, when this body turns to a corpse,
with their desire to settle right there, the experience of a subtle body
definitely arises. For yogis, this experience comes even during life by
intense awakening.
Thus, for ordinary people, the subtle experience is forced when the gross
body dies, whereas for the enlightened, it came come while living.
~vlm.3.57.34. The expectation of the longlife of a master-head in his
material body, is realized in the spiritual one, after the corpse has been
burnt away. Longevity consists in the longlife of the spirit and not of the
body).
*When, after its due days, the corpse of the Samkalpa-Conception=Body has
been burned, *
*then its new place, *
*in That only, *
*is its State. -34-*
y3057.035
लघुदेहानुभवनमवश्यं भावि वै तथा ।
प्रबोधातिशयादेति जीवतामपि योगिनाम् ॥३।५७।३५॥
लघु-देह-अनुभवनम् अवश्यं भावि वै तथा ।
प्रबोध.अतिशयाद् एति जीवताम् अपि योगिनाम् ॥३।५७।३५॥
laghu-deha-anubhavanam avazyam bhAvi vai tathA |
prabodha.atizayAd eti jIvatAm api yoginAm ||35||
*Weightless-body.experience*
*is a con.comitant event*
*that necessarily occurs*
*in yogI.s even while they live.*
*AS. Thus, even though they may possess material heavy bodies, they
experience “laghimA” one of the 8 siddhis!
*laghudehAnubhavanamavazyam bhAvi vai tathA | *
*prabodhAtizayAdeti jIvatAmapi yoginAm ||35|| *
laghu-deha-anubhavanam avazyam bhAvi vai tathA |
prabodha.atizayAd eti jIvatAm api yoginAm ||35||
laghu-deha-anubhavanam
*The light-body.experience *
avazyam bhAvi vai tathA
*is thus an inevitable event {~AS. Thus, even though they may possess
material heavy bodies, they experience “laghimA” one of the 8 siddhis!}*
prabodha.atizayAd eti
*it comes out.of awakening as necessity *
jIvatAm api yoginAm
*even of the living YogIs. *
~vlm.3.57.35. Every body must have to assume his spiritual frame
afterwards; but the Yogi finds it in his life-time, by the enlightenment of
his intellect.
*~sv.3.37.35-36 omitted *
Weightless-body.experience
is a concomitant event
that necessarily occurs
in YogIs even while they live. -35-
y3057.036
उदितायां स्मृतौ तत्र संकल्पात्माहमित्यलम् ।
यादृश: स भवेद्देहस्तादृशोऽयं प्रबोधत: ॥३।५७।३६॥
उदितायां स्मृतौ तत्र संकल्प-आत्मा_अहम् इत्य् अलम् ।
यादृश: स भवेद् देहस् तादृशो_अयं प्रबोधत: ॥३।५७।३६॥
uditAyAm smRtau tatra saMkalpa-AtmA_aham ity alam |
yAdRza: sa bhaved dehas tAdRzo_ayam prabodhata: ||36||
*Then arises,*
*like memory,*
*"I am the conceptual self",*
*and thereupon,*
*therefrom*
*becomes the body *
*or from That,*
*This,*
*through*
*awakened realization.*
vlm.3.57.36. As a man upon his waking from sleep, remembers his having an
intellectual form in his dreaming state; so the Yogi is conscious of his
spiritual body in his own intellect. • VA. “this is imagination arisen in
memory, I am Atma”, (then such understanding arises) then one, even
having body, become awakened. • AS.No. When the memory that "I am but
saMkalpa essentially creative thought", he becomes similar to his body by
awakening. Thus, he starts practicing samkalps actions on the body as he
finds it.
*uditAyAm smRtau tatra saMkalpAtmAhamityalam | *
*yAdRza: sa bhaveddehastAdRzo'yam prabodhata: ||36|| *
uditAyAm smRtau tatra saMkalpa-AtmA_aham ity alam |
yAdRza: sa bhaved dehas tAdRzo_ayam prabodhata: ||36||
uditAyAm smRtau tatra
*When arisen there in the memory *
"saMkalpa-AtmA aham" ity alam
*"I am the conceptual self" sufficiently *
yAdRza: sa bhaved deha:
*from which/such it becomes the body *
tAdRzo_ayam prabodhata:
*or from That this, through awakening.*
~vlm.3.57.36. As a man upon his waking from sleep, remembers his having an
intellectual form in his dreaming state; so the Yogi is conscious of his
spiritual body in his own intellect.
*~sv.3.37.35-36 omitted *
~VA. “this is imagination arisen in memory, I am Atma”, (then such
understanding arises) then one, even having body, become awakened.
~AS.No. When the memory that "I am but saMkalpa essentially creative
thought", he becomes similar to his body by awakening. Thus, he starts
practicing samkalps actions on the body as he finds it.
Then arises, like memory,
"I am the conceptual self",
and thereupon, therefrom becomes
the body or from That, This, through
awakened realization. -36-
y3057.037
भ्रान्तिरेवमियं भाति रज्ज्वामिव भुजङ्गता ।
किं नष्टामस्यां नष्टायां जातायां किं प्रजायते ॥३।५७।३७॥
भ्रान्तिर् एवम् इयं भाति रज्ज्वाम् इव भुजङ्गता ।
किं नष्टाम् अस्यां नष्टायां जातायां किं प्रजायते ॥३।५७।३७॥
bhrAntir_evam_iyam bhAti rajjvAm_iva bhujaGgatA |
kim naSTAm_asyAm naSTAyAm jAtAyAm kim prajAyate ||37||
*Only as bhrAnti.delusion does This appear.*
*O it is like the snakeliness of a rope!*
*What is destroyed when This is destroyed?*
*When it is born, just what is born?*
vlm.... nothing is lost by the loss of this body, nor is anything gained by
its production and regeneration. • sv. There is no difference between the
body and the ignorance.
*bhrAntirevamiyam bhAti rajjvAmiva bhujaGgatA | *
*kim naSTAmasyAm naSTAyAm jAtAyAm kim prajAyate ||37|| *
bhrAntir evam iyam bhAti rajjvAm iva bhujaGgatA |
kim naSTAm asyAm naSTAyAm jAtAyAm kim prajAyate ||37||
bhrAntir evam *x*
*only-as BhrAnti Delusion *
iyam bhAti
*This appears *
rajjvAm iva bhujaGgatA
*like the snakeliness of a rope *
kim naSTAm
*what is destroyed/lost *
asyAm naSTAyAm
*when This is lost? *
jAtAyAm kim prajAyate
*when born, exactly what is born? *
~vlm.3.57.37. The notion of the corporeal body is a mere fallacy, like that
of the snake in a rope; hence nothing is lost by the loss of this body, nor
is anything gained by its production and regeneration.
~sv.3.57.37 The physical body is only the creation of one's ignorant fancy,
and is not real. There is no difference between the body and the ignorance.
Only as BhrAnti Delusion
does This appear. O it is like
the snakeliness of a rope!
What
is destroyed when This is destroyed?
When it is born, just what is born? -37-
y3057.038
*rAma said *
*rAma*
अनन्तरं ये वास्तव्या लीलां पश्यन्ति ते यदि ।
तत्सत्यसंकल्पतया बुध्यन्ते किमत: प्रभो ॥३।५७।३८॥
अनन्तरं ये वास्तव्या लीलां पश्यन्ति ते यदि ।
तत् सत्य-संकल्पतया बुध्यन्ते किम् अत: प्रभो ॥३।५७।३८॥
anantaram ye vAstavyA lIlAm pazyanti te yadi |
tat satya-saMkalpatayA budhyante kim ata: prabho ||38||
*But what *
*I'd *
*like to know *
*is this: *
*what about the servants,*
*seeing Queen lIlA*
* or her Conception-in.Suchness *
*what do they_ think about all this, Lord?*
~vlm.3.57.38. Ráma said:--Now tell me Sir, what the inmates of the house
thought this Lílá to be; whether they viewed her as an embodied being or a
bodiless apparition appearing before them.
*anantaram ye vAstavyA lIlAm pazyanti te yadi | *
*tatsatyasaMkalpatayA budhyante kimata: prabho ||38|| *
anantaram ye vAstavyA lIlAm pazyanti te yadi |
tat satya-saMkalpatayA budhyante kim ata: prabho ||38||
anantaram *Afterwards an-antara, without further ado *
ye vAstavyA
*those residents/servants *
lIlAm pazyanti te yadi
*if they see lIlA *
tat satya-saMkalpatayA
*That w/ Suchness-Conception *
budhyante kim ata: prabho
*what do they think about her, Lord? *
~vlm.3.57.38. Ráma said:--Now tell me Sir, what the inmates of the house
thought this Lílá to be; whether they viewed her as an embodied being or a
bodiless apparition appearing before them.
*~sv.3.37.38-47 omitted *
But what I'd like to know is this:
the servants, seeing Queen lIlA
or her Conception-in-Suchness ,
what do they think about it, Lord? -38-
vasiSTha said:
What would they think of the queen?
They'd take her as somebody come
here, in a sorry state, some sort
of acquaintance, somebody come
from who-knows-where, for some reason .... -39-
y3057.039
*vasiSTha said *
*vasiShTha** said*
एवं ज्ञास्यन्ति ते राज्ञी स्थितेयमिह दुःस्थिता ।
वयस्या काचिदन्येयं कुतोऽप्यस्या उपागता ॥३।५७।३९॥
एवं ज्ञास्यन्ति ते राज्ञी स्थिता_इयम् इह दुः.स्थिता ।
वयस्या काचिद् अन्या_इयं कुतो_अप्य् अस्या उपागता ॥३।५७।३९॥
evam jJAsyanti te rAjJI sthitA_iyam iha duH.sthitA |
vayasyA kAcid anyA_iyam kuto_apy asyA upAgatA ||39||
*What would_ they think of the queen?*
*They'd take her as somebody come here,*
*in a sorry state, *
*some sort of acquaintance,*
*somebody come from who.knows-where, for some reason ....*
*evam jJAsyanti te rAjJI sthiteyamiha duHsthitA | *
*vayasyA kAcidanyeyam kuto'pyasyA upAgatA ||39|| *
evam jJAsyanti te rAjJI sthitA_iyam iha duH.sthitA |
vayasyA kAcid anyA_iyam kuto_apy asyA upAgatA ||39||
evam jJAsyanti te rAjJI sthitA
*Thus they w/ know/consider the queen *
iyam iha duH.sthitA
*this one here, in a sorry state *
vayasyA kAcid anyA iyam
*some sort of companion, this other, *
kuto_apy asyA upAgatA
*whence/why indeed was her coming/approaching. *
~vlm.3.57.39. Vasishtha answered:--They took the sorrowful queen to be some
friend of the king, and to have come from some place they knew not what and
where.
*What would they think of the queen? *
*They'd take her as somebody come *
*here, in a sorry state, some sort *
*of acquaintance, somebody come *
*from who-knows-where, for some reason .... -39-*
y3057.040
संदेह: क इवात्रैषां पशवो ह्यविवेकिन: ।
यथा दृष्टं विचेष्टन्ते कुत एषां विचारणा ॥३।५७।४०॥
संदेह: क इव_अत्र_एषां पशवो ह्य् अविवेकिन: ।
यथा दृष्टं विचेष्टन्ते कुत एषां विचारणा ॥३।५७।४०॥
saMdeha: ka iva_atra_eSAm pazavo hy avivekina: |
yathA dRSTam viceSTante kuta eSAm vicAraNA ||40||
*What do they do with doubt,*
*these non.discerning pashu.Beasts?*
*They wallow in what they perceive: *
*what use is Enquiry for them?*
vlm. They did not like to examine the matter, because it is the nature of
the ignorant like that of brutes, to believe what they see, without
investigation or consideration of its nature.
*saMdeha: ka ivAtraiSAm pazavo hyavivekina: | *
*yathA dRSTam viceSTante kuta eSAm vicAraNA ||40|| *
saMdeha: ka iva_atra_eSAm pazavo hy avivekina: | yathA dRSTam viceSTante
kuta eSAm vicAraNA ||40||
saMdeha: ka iva atra
*What is like doubt/embodiment here *
eSAm
*for these *
pazava-: hy avivekina:
*these non.discerning animals (Pashus) *
yathA-dRSTam viceSTante
*they wallow in what they perceive *
kuta eSAm vicAraNA
*whence/why for them is there Enquiry? *
~vlm.3.57.40. They did not like to examine the matter, because it is the
nature of the ignorant like that of brutes, to believe what they see,
without investigation or consideration of its nature.
*~sv.3.37.38-47 omitted *
What do they do with doubt, these non.
discerning Pashu Animals?
They wallow in what they perceive:
what use for them is Enquiry? -40-
As a clod thrown at a tree bounces away again
such is also the ignorance of the mute corpse
as it was in the beginning... -41-
y3057.041
यथा लोष्टो लुठद्वृक्षं वञ्चयित्वाशु गच्छति ।
अज्ञानत्वेऽजपशवस्तथा ह्यस्ति पुरादिकम् ॥३।५७।४१॥
यथा लोष्टो लुठद् वृक्षं वञ्चयित्वा_आशु गच्छति ।
अज्ञानत्वे ऽजप-शवस् तथा ह्य् अस्ति पुरादिकम् ॥३।५७।४१॥
yathA loSTo luThad vRkSam vaJcayitvA_Azu gacchati |
ajJAnatve 'japa-zavas tathA hy asti purAdikam ||41||
*As a clod thrown at a tree bounces away again*
* such is also the ignorance of the wordless corpse *
*as from the first beginning...*
vlm.3.57.41. As a stone flung at random flies off from its mark, so the
brutish and ignorant folks go astray, from hitting at the true mark of a
thing placed before them. • VA. as a thrown clod of earth, hitting trunk
of a tree, goes astray, so are these goat-creatures in their ignorance from
the beginning. • AS. The AB commentary is rather graphic. He points out
that a clod of earth upon hitting a tree does not leave any effect like a
stone or an arrow or wet clay (which at least sticks). Ignorant animal
creatures are likewise from the beginning; they don't leave any effect on
the world. Of course, modern science might have a lot to say about this(:-))
*yathA loSTo luThadvRkSam vaJcayitvAzu gacchati | *
*ajJAnatve'japazavastathA hyasti purAdikam ||41|| *
yathA loSTo luThad vRkSam vaJcayitvA_Azu gacchati |
ajJAnatve 'japa-zavas tathA hy asti purAdikam ||41||
yathA loSTo luThad vRkSam
*As a clod thrown at a tree *
vaJcayitvA Azu gacchati
crookedly as once it goes
*bounces away again *
ajJAnatve
*in ignorance *
ajapa-zavas
*the unspeaking corpse *
tathA hy asti purAdikam
*thus indeed is from the beginning...*
~vlm.3.57.41. As a stone flung at random flies off from its mark, so the
brutish and ignorant folks go astray, from hitting at the true mark of a
thing placed before them.
~VA. as a thrown clod of earth, hitting trunk of a tree, goes astray, so
are these goat-creatures in their ignorance from the beginning.
~AS. The AB commentary is rather graphic. He points out that a clod of
earth upon hitting a tree does not leave any effect like a stone or an
arrow or wet clay (which at least sticks). Ignorant animal creatures are
likewise from the beginning; they don't leave any effect on the world.
Of course, modern science might have a lot to say about this(:-))
As a clod thrown at a tree bounces
away again such is also
the ignorance of the wordless
corpse as from the first beginning... -41-
y3057.042
यथा स्वप्नवपुर्बोधान्न जाने क्वेव गच्छति ।
असत्यमेव तद्यस्मात्तथैवेहाधिभौतिकम् ॥३।५७।४२॥
यथा स्वप्न-वपुर् बोधान् न जाने क्व_इव गच्छति ।
असत्यम् एव तद् यस्मात् तथैव_इह_आधिभौतिकम् ॥३।५७।४२॥
yathA svapna-vapur bodhAn na jAne kva_iva gacchati |
asatyam eva tad yasmAt tathaiva_iha_Adhibhautikam ||42||
*Since it is like the dream-body*
* so not arisen from bodha Realization *
*just where would it go?*
*It is unSuch, unreal,*
*That being.So:*
*thus indeed here is the gross Adhibhautika.*
vlm. As we know not what becomes of the objects of our dream, and whither
they are fled upon our waking; such is the case with our material bodies,
which are as false and fleeting as our delusive dreams. • VA. as it is not
known where dream body goes in man (at awakening), so this gross body is
non.existent. • AS. As it is not clear where a dream-body goes after
awakening, it must be unreal. It is similar for the material body.
*yathA svapnavapurbodhAnna jAne kveva gacchati | *
*asatyameva tadyasmAttathaivehAdhibhautikam ||42|| *
yathA svapna-vapur bodhAn na jAne kva_iva gacchati |
asatyam eva tad yasmAt tathaiva_iha_Adhibhautikam ||42||
yathA svapna-vapur *x*
*As/like the dream-body *
bodhAt na jAne bodhAn na jAne
*not being born from bodha Realization *
kva iva gacchati
*just where does it go *
asatyam eva
*unSuch/unreal *
tad yasmAt
*That whence *
tathA eva iha Adhibhautikam
*Thus indeed here is the Adhibhautika. *
~vlm.3.57.42. As we know not what becomes of the objects of our dream, and
whither they are fled upon our waking; such is the case with our material
bodies, which are as false and fleeting as our delusive dreams.
~VA. as it is not known where dream body goes in man (at awakening), so
this gross body is non.existent. AS-> General meaning is correct. As it is
not clear where a dream-body goes after awakening, it must be unreal. It is
similar for the material body.
Since it is like the dream-body
so not arisen from bodha
Realizations just where would
it go? It is unSuch, unreal,
That being so: thus indeed here
is the gross Adhibhautika. -42-
y3057.043
*rAma said *
*rAma*
भगवन्स्वप्नशिखरी प्रबोधे क्वेव गच्छति ।
इति मे संशयं छिन्धि शरदभ्रमिवानिल: ॥३।५७।४३॥
भगवन् स्वप्न-शिखरी प्रबोधे क्व_इव गच्छति ।
इति मे संशयं छिन्धि शरदभ्रम् इव_अनिल: ॥३।५७।४३॥
bhagavan svapna-zikharI prabodhe kva_iva gacchati |
iti me saMzayam chindhi zaradabhram iva_anila: ||43||
*Lord,*
*when I wake,*
*where does my dream-mountain go?*
*Remove my doubt,*
*as the wind removes an autumn cloud!*
*bhagavansvapnazikharI prabodhe kveva gacchati | *
*iti me saMzayam chindhi zaradabhramivAnila: ||43|| *
bhagavan svapna-zikharI prabodhe kva_iva gacchati |
iti me saMzayam chindhi zaradabhram iva_anila: ||43||
*rAma *
bhagavan
*Lord, *
prabodhe
*in waking *
svapna-zikharI kva iva gacchati
*where does a dream-mountain go? *
iti me saMzayam chindhi
*remove my doubt *
zaradabhram iva anila:
*as the wind removes an autumn cloud.*
~vlm.3.57.43. Ráma said:--Tell me Sir, where the hill we dream of,
is hid upon our waking; kindly remove my doubt, as the wind
disperses the autumnal clouds.
*~sv.3.37.38-47 omitted *
Lord, when I wake, where does my dream-mountain go?
Remove my doubt, as the wind removes an autumn cloud! -43-
These parts of the conceptual dream-delusion,
things like mountains
gather in samvid.Awareness
like the vibrations in the wind. -44-
y3057.044
*vasiSTha said *
*vasiShTha** said*
स्वप्नभ्रमेऽथ संकल्पे पदार्था: पर्वतादय: ।
संविदोऽन्तर्मिलन्त्येते स्पन्दनान्यनिले यथा ॥३।५७।४४॥
..वसिष्ठ उवाच ।
स्वप्न-भ्रमे ऽथ संकल्पे पदार्था: पर्वत-आदय: ।
संविदो_अन्तर् मिलन्त्य् एते स्पन्दनान्य् अनिले यथा ॥३।५७।४४॥
svapna-bhrame 'tha saMkalpe padArthA: parvata-Adaya: |
saMvido_antar milanty ete spandanAny anile yathA ||44||
*These parts of the conceptual dream-delusion,*
* things like mountains *
*gather in samvid.Awareness*
*like the vibrations in the wind.*
vwv.1462. ..., merge within Consciousness in the delusion of a dream or in
fancy, as movements (or currents) merge in the wind. • vlm. ... are
absorbed in our consciousness, whence they sprang; just as the motion of
bodies subsides in the air which gives the vibration.
*svapnabhrame'tha saMkalpe padArthA: parvatAdaya: | *
*saMvido'ntarmilantyete spandanAnyanile yathA ||44|| *
svapna-bhrame 'tha saMkalpe padArthA: parvata-Adaya: |
saMvido_antar milanty ete spandanAny anile yathA ||44||
svapna-bhrame atha saMkalpe *Then in conceptual dream-delusion,*
padArthA: parvata-Adaya:
*things like mountains *
saMvido antar milanti ete
*in the samvid.Awareness they gather *
spandanAny anile yathA
*vibrations as in the wind. *
~vwv.1462/44. These objects, such as mountains and the like, merge within
Consciousness in the delusion of a dream or in fancy, as movements (or
currents) merge in the wind.
~vlm.3.57.44. Vasishtha said:--All things appearing in our dream or
residing in our desire as the hill, &c., are absorbed in our consciousness,
whence they sprang; just as the motion of bodies subsides in the air which
gives the vibration.
These parts of the conceptual
dream-delusion, things like mountains
gather in samvid.Awareness
like the vibrations in the wind. -44-
y3057.045
अस्पन्दस्य यथा वायो: सस्पन्दोऽन्तर्विशत्यलम् ।
अनन्यात्मा तथैवायं स्वप्नार्थ: संविदो मलम् ॥३।५७।४५॥
अ-स्पन्दस्य यथा वायो: स-स्पन्दो_अन्तर् विशत्य् अलम् ।
अनन्य-आत्मा तथा_एव_अयं स्वप्न-अर्थ: संविदो मलम् ॥३।५७।४५॥
a-spandasya yathA vAyo: sa-spando_antar vizaty alam |
ananya-AtmA tathA_eva_ayam svapna-artha: saMvido malam ||45||
*As when the spanda.Vibration*
*enters.into non.vibrant air,*
*air takes a different nature,*
*so also a dream-notion of the Awareness *
*becomes affected.*
vwv. ... this object of the dream is an impurity (or an obscuring factor)
of Consciousness (and merges therein). • vlm. As the motion of the air
mixes with the fixed ether... • AS. As vibrant air enters still air at will
(alam), likewise this unique soul likewise enters the slag of ignorance on
perception.
*aspandasya yathA vAyo: saspando'ntarvizatyalam | *
*ananyAtmA tathaivAyam svapnArtha: saMvido malam ||45|| *
a-spandasya yathA vAyo: sa-spando_antar vizaty alam |
ananya-AtmA tathA_eva_ayam svapna-artha: saMvido malam ||45||
a-spandasya yathA vAyo:
*As in non.vibrant air *
sa-spando_antar vizaty alam
*when vibrancy enters within it *
ananya-AtmA tathA_eva_ayam
*then there is another self/nature *
svapna-artha: saMvido malam
*the impure dream-notion of the samvid.Awareness.*
~vwv.1463/45. As (the air) with motion completely enters within the air
without motion and becomes non.different , so also, this object of the
dream is an impurity (or an obscuring factor) of Consciousness (and merges
therein).
~vlm.3.57.45. As the motion of the air mixes with the fixed ether, so the
dreams and desires which we are conscious of, set in the unchanging soul
whence they have their rise.
~VA. as in still air vibration enters, so in spotless (without a second)
Consciousness, enters awareness of this impurity of dream. ~AS.You have the
entry reversed.
As vibrant air enters still air at will (alam), likewise this unique soul
likewise enters the slag of ignorance on perception.
As when the spanda.Vibration
enters.into non.vibrant air,
air takes a different nature,
so also the dream-notion of
the Awareness becomes impure. -45-
When a dream manifests, it is
only samvid.Awareness that
vibrates. When it does not vibrate,
it unites with the Self-nature. -46-
y3057.046
स्वप्नाद्यर्थावभासेन संविदेव स्फुरत्यलम् ।
अस्फुरन्ती तु तेनैव यात्येकत्वं तदात्मिका ॥३।५७।४६॥
स्वप्नाद्य्-अर्थ-अवभासेन संविद् एव स्फुरत्य् अलम् ।
अस्फुरन्ती तु तेनैव यात्य् एकत्वं तदा_आत्मिका ॥३।५७।४६॥
svapnAdy-artha-avabhAsena saMvid eva sphuraty alam |
asphurantI tu tenaiva yAty ekatvam tadA_AtmikA ||46||
*When a dream manifests,*
*it is only samvid.Awareness that vibrates.*
*When it does not vibrate,*
*it unites with the Self-nature.*
vwv.1464/46. Only Consciousness shines thoroughly ... dreams and the like.
But, when not so shining, it attains to oneness with those very objects and
has them within itself. • AS. The saMvid itself becomes vibrant with dream
like illusions, but when the vibrations end (asphurantI) becomes just pure
saMvit. Literally, goes to one-ness with the saMvit becoming one with its
nature.
*svapnAdyarthAvabhAsena saMvideva sphuratyalam | *
*asphurantI tu tenaiva yAtyekatvam tadAtmikA ||46|| *
svapnAdy-artha-avabhAsena saMvid eva sphuraty alam |
asphurantI tu tenaiva yAty ekatvam tadA_AtmikA ||46||
svapnAdy-artha-avabhAsena
*as Dream-&c-sense-manifestation *
saMvid eva sphuraty alam
*what is only samvid.Awareness vibrates *
asphurantI tu tenaiva
*but not thus vibrating, *
yAty ekatvam tadA AtmikA
*becomes one with the Atmic nature. *
~vwv.1464/46. Only Consciousnessshines thoroughly through the appearance
(or perception) of the obhects in dreams and the like. But, when not so
shining, it attains to oneness with those very objects and has them within
itself.
~AS. The saMvid itself becomes vibrant with dream like illusions, but when
the vibrations end (asphurantI) becomes just pure saMvit. Literally, goes
to one-ness with the saMvit becoming one with its nature.
~vlm.3.57.46. Our dreams like our knowledge of all other things, are made
known to us by our consciousness, the nature of which is unknown to us as
that of the inward soul. (Consciousness and the soul are represented as two
different predicaments, and the one is not predicated of the other, as we
say----the conscious soul).
*~sv.3.37.38-47 omitted *
When a dream manifests, it is
only samvid.Awareness that
vibrates. When it does not vibrate,
it unites with the Self-nature. -46-
y3057.047
संवित्स्वप्नार्थयोर्द्वित्वं न कदाचन लभ्यते ।
यथा द्रवत्वपयसोर्यथा वा स्पन्दवातयो: ॥३।५७।४७॥
संवित्-स्वप्न-अर्थयोर् द्वित्वं न कदाचन लभ्यते ।
यथा द्रवत्व-पयसोर् यथा वा स्पन्द-वातयो: ॥३।५७।४७॥
saMvit-svapna-arthayor dvitvam na kadAcana labhyate |
yathA dravatva-payasor yathA vA spanda-vAtayo: ||47||
*Between Awareness and the sense of dream,*
*there is no distinction to be had,*
*as between the flow and the water;*
*or as between spanda.Vibration and the Air.*
*saMvitsvapnArthayordvitvam na kadAcana labhyate | *
*yathA dravatvapayasoryathA vA spandavAtayo: ||47|| *
saMvit-svapna-arthayor dvitvam na kadAcana labhyate |
yathA dravatva-payasor yathA vA spanda-vAtayo: ||47||
saMvit.svapna-arthayor dvitvam
*The duality of Awareness and the sense of Dream *
na kadAcana labhyate
*is not anywhere to be got* <We do not find our dreams and desires, as
distinct from our consciousness of them> VLm
yathA dravatva-payasor
*as between flowing and water *
yathA vA spanda-vAtayoH
*or as spanda.Vibration and the Air.*
~vlm.3.57.47. We do not find our dreams and desires, as distinct from
our consciousness of them; they appertain to it in the same
manner, as fluidity to water and motion to the air.
*~sv.3.37.38-47 omitted *
Between Awareness and the sense
of dream, there is no distinction
to be had, as between the flow,
and the water; or as between
spanda.Vibration, and the Air. -47-
Between Awareness and the sense of Dream,
there is no distinction to be had,
as between the flow, and the water;
or as between spanda.Vibration, and the Air. -47-
What is as.if unRealizing,
that's the lowest ignorance,
called Worldly Existence,
risen as aimless ignorance of Self. -48-
y3057.048
यस्तत्र स्यादिवाबोधस्तदज्ञानमनुत्तमम् ।
सैषा संसृतिरित्युक्ता मिथ्याज्ञानात्मिकोदिता ॥३।५७।४८॥
यस्_तत्र स्याद्_इव_आबोधस्_तद्_अज्ञानम्_अनुत्तमम् ।
स एषा संसृतिर्_इत्य्_उक्ता मिथ्याज्ञान-आत्मिक-उदिता ॥३।५७।४८॥
yas_tatra syAd_iva_Abodhas_tad_ajJAnam_anuttamam |
sa eSA saMsRtir_ity_uktA mithyAjJAna-Atmika-uditA ||48||
*What is as.if unRealizing,*
*that's the lowest ignorance,*
*called Worldly Existence,*
*risen as aimless ignorance of Self.*
vlm. Whatever difference may appear to exist between them, is the effect of
sheer ignorance; and this gross ignorance is the feature of this world,
known as the phantom of fancy. • sv. To think they are two this indeed is
samsara (repetitive history). • VA. As what is ignorance so that is a great
misunderstanding, so that which is called samsara is unreal
misunderstanding.
*yastatra syAdivAbodhastadajJAnamanuttamam | *
*saiSA saMsRtirityuktA mithyAjJAnAtmikoditA ||48|| *
yas_tatra syAd_iv*a_A*bodhas_tad_ajJAnam_anuttamam |
s*a e*SA saMsRtir_ity_uktA mithyAjJAna-Atmik*a-u*ditA ||48||
yas tatra syAd iva abodhas *x*
*what there is as.if unRealizing, *
tad ajJAnam anuttamam
*that is the least unknowing *
sa eSA saMsRtir ity uktA
*and it is called Worldly Existence* Samsrti, the course of
transmigration
mithyAjJAna-AtmikA uditA
*arisen as vain Self-ignorance. *
~vlm.3.57.48. Whatever difference may appear to exist between them, is the
effect of sheer ignorance; and this gross ignorance is the feature of this
world, known as the phantom of fancy.
~sv.3.57.48 To think they are two this indeed is samsara (repetitive
history).
~VA. As what is ignorance so that is a great misunderstanding, so that
which is called samsara is unreal misunderstanding. AS->I agree.
What is as.if unRealizing, that's the lowest ignorance,
called Worldly Existence, risen as aimless ignorance of Self. -48-
y3057.049
सहकारिकारणानामभावे किल कीदृशी ।
संवित्स्वप्नपदार्थानां द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥
सह-कारि-कारणानाम् अभावे किल कीदृशी ।
संवित् स्वप्न-पदार्थानां द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥
saha-kAri-kAraNAnAm abhAve kila kIdRzI |
saMvit svapna-padArthAnAm dvitA svapne nirarthikA ||49||
*In the absence of concurrent causes,*
*however it may be,*
*the samvid.Awareness of these dream-predications*
*is a dream-duality*
*that's profitless.*
~vlm. As it is impossible to conceive two co-eternal and co-existent causes
together, (as an efficient and a material cause); so it is wrong to suppose
the dream as a distinct existence or otherwise, than an act of our
consciousness. • AS. sahakArI kAraNa is an attendant cause something
which is an additional cause besides the main one. If an effect needs
several different causes to come about, it makes sense to think that it is
different from any one of the causes. In the absence of any supplemental
causes, what kind of separation (kIdRzI dvitA) can be (imagined) in the
consciousness (saMvit) and dream objects meaningless in a dream; thus
there isn't any!
यथा स्वप्नस्तथा जाग्रदिदं नास्त्यत्र संशय: ।
स्वप्ने पुरमसद्भाति सर्गादौ भात्यसज्जगत् ॥३।५७।५०॥
यथा स्वप्नस् तथा जाग्रद् इदं नास्त्य् अत्र संशय: ।
स्वप्ने पुरम् असद् भाति सर्गादौ भात्य् असज् जगत् ॥३।५७।५०॥
yathA svapnas tathA jAgrad idam nAsty atra saMzaya: |
svapne puram asad bhAti sargAdau bhAty asaj jagat ||50||
*What is waking but a long dream?*
*of this there is no doubt at-all!*
*This dream is Unreal City; *
*from the first, this world is just not.So.*
vwv.315 As dreaming is, so is this waking. There is no doubt in this
matter. An unreal city appears in a dream. At the beginning of creation,
the unreal world appears. • vlm. There is no difference whatever between
the dreaming and waking states; in dream we see a false city appearing to
view, so in waking you behold the unreal world, standing as a reality
before you.
*sahakArikAraNAnAmabhAve kila kIdRzI | *
*saMvitsvapnapadArthAnAm dvitA svapne nirarthikA ||49|| *
saha-kAri-kAraNAnAm abhAve kila kIdRzI |
saMvit svapna-padArthAnAm dvitA svapne nirarthikA ||49||
sahakAri-kAraNAnAm *Of concurrent causes*
abhAve kila kIdRzI
*in the absence, however it may be, *
saMvit svapna-padArthAnAm
*Awareness of the dream-predications *
dvitA svapne nirarthikA
*is a duality in dream that is meaningless *
~vlm.3.57.49. As it is impossible to conceive two co-eternal and
co-existent causes together, (as an efficient and a material cause); so it
is wrong to suppose the dream as a distinct existence or otherwise, than an
act of our consciousness.
~VA. in the absence of original and concurrent causes, duality in dream of
consciousness of dream-objects (and these objects) is meaningless. ~AS.
Sorry. I did it just before another trip! sahakArI kAraNa is an attendant
cause something which is an additional cause besides the main one. If an
effect needs several different causes to come about, it makes sense to
think that it is different from any one of the causes. In the absence of
any supplemental causes, what kind of separation (kIdRzI dvitA) can be
(imagined) in the consciousness (saMvit) and dream objects meaningless in
a dream; thus there isn't any!
In the absence of concurrent
causes, however it may be,
the samvid.Awareness of these
dream-predications is a dream-
duality that's profitless. -49-
[CONUNDRUM: Who's Dreaming Now?]]
What is waking but a long dream?
of this there is no doubt at-all!
This dream is Unsuch City; from
the first, this world is just unSuch. -50-
y3057.050
*yathA svapnastathA jAgradidam nAstyatra saMzaya: | *
*svapne puramasadbhAti sarg**A**dau bhAtyasajjagat ||50|| *
yathA svapnas tathA jAgrad idam nAsty atra saMzaya: |
svapne puram asad bhAti sarg*A*dau bhAty asaj jagat ||50||
yathA svapnas *Like dream, *
tathA jAgrad *such is waking *
idam nAsty atra saMzaya: *of this there is no doubt at-all *
svapne puram asad bhAti *In a dream is Unsuch City; *
sargAdau bhAti asat jagat *from the beginning this world is unSuch. *
~vlm.3.57.50. There is no difference whatever between the dreaming and
waking states; in dream we see a false city appearing to view, so in waking
you behold the unreal world, standing as a reality before you.
~vwv.315 As dreaming is, so is this waking. There is no doubt in this
matter. An unreal city appears in a dream. At the beginning of creation,
the unreal world appears.
What is waking but a long dream?
of this there is no doubt at-all!
This dream is Unsuch City; from
the first, this world is just unSuch. -50-
*Neither can anything become, as Suchness, when this Dreaming has arisen. *
*And Awareness, as constant Suchness, is the unSuchness of
dream-sensibility. -51- *
y3057.051
न चार्थो भवितुं शक्य: सत्यत्वे स्वप्नतोदित: ।
संविदो नित्यसत्यत्वं स्वप्नार्थानामसत्यता ॥३।५७।५१॥
न चार्थो भवितुं शक्य: सत्यत्वे स्वप्नता_उदित: ।
संविदो नित्य-सत्यत्वं स्वप्नार्थानाम् असत्यता ॥३।५७।५१॥
na cArtho bhavitum zakya: satyatve svapnatA_udita: |
saMvido nitya-satyatvam svapnArthAnAm asatyatA ||51||
*Neither can anything happen that is So*
*when this Dreaming has arisen.*
*For Awareness,*
*as constant Suchness,*
*is the unSuchness of dream-sensibility.*
vlm. Nothing can be truly existent that appears as true in a dream... • *VA.
objects, arisen as dream, in reality cannot exist being unreal dream
objects, it is always real awareness. *
*na cArtho bhavitum zakya: satyatve svapnatodita: | *
*saMvido nityasatyatvam svapnArthAnAmasatyatA ||51|| *
na cArtho bhavitum zakya: satyatve svapnatA_udita: |
saMvido nitya-satyatvam svapnArthAnAm asatyatA ||51||
na ca artho bhavitum zakya:
*Neither is anything able to become *
satyatve svapnatA-udita:
*in Suchness when Dreaming has arisen *
saMvido nitya-satyatvam
*of Awareness the constant Suchness *
svapnArthAnAm asatyatA
*is the unSuchness of dream-sensibility. *
~vlm.3.57.51. Nothing can be truly existent that appears as true in a
dream; this being always true of the visions in a dream, it is likewise so
of the external phenomena, appearing to the sight in our day dreams.
~VA. objects, arisen as dream, in reality cannot exist being unreal dream
objects, it is always real awareness. ~AS.I agree.
*neither can anything become, as Suchness, when this Dreaming has arisen.
And Awareness, as constant Suchness, is the unSuchness of
dream-sensibility. *-51-
y3057.052
झटित्येव यथाकाशं भवति स्वप्नपर्वत: ।
क्रमेण वा तथा बोधे खं भवत्याधिभौतिकम् ॥३।५७।५२॥
झटित्य् एव यथा_आकाशं भवति स्वप्न-पर्वत: ।
क्रमेण वा तथा बोधे खं भवत्य् आधिभौतिकम् ॥३।५७।५२॥
jhaTity eva yathA_AkAzam bhavati svapna-parvata: |
krameNa vA tathA bodhe kham bhavaty Adhibhautikam ||52||
*Just as the spacious sky becomes a dream-mountain*
*or some such thing,*
*in realization it is just space-sky *
*_Adhibhautika Subtlety.*
vlm. As the hill in a dream, immediately disappears into airy nothing, so
the material world sooner or later disappears into naught by thinking on
its nihility.
*jhaTityeva yathAkAzam bhavati svapnaparvata: | *
*krameNa vA tathA bodhe kham bhavatyAdhibhautikam ||52|| *
jhaTity eva yathA_AkAzam bhavati svapna-parvata: |
krameNa vA tathA bodhe kham bhavaty Adhibhautikam ||52||
jhaTity eva
*"Presto!" *
yathA AkAzam bhavati
*so Space becomes *
svapna-parvata:
*a dream-mountain *
krameNa vA
*or likewise *
tathA bodhe
*thus in realization *
kham bhavati
*space-sky becomes *
Adhibhautikam
*the Adhibhautika Subtlety. *
~vlm.3.57.52. As the hill in a dream, immediately disappears into airy
nothing, so the material world sooner or later disappears into
naught by thinking on its nihility.
*~sv.3.37.49-55 omitted *
just as the spacious sky becomes
a dream-mountain or some such thing,
in realization it is just space-sky
Adhibhautika Subtlety. 52
y3057.053
उड्डीनोऽयं मृतो वेति पश्यन्ति निकटस्थिता: ।
ज्ञमातिवाहिकीभूतं स्वस्वभावहता यत: ॥३।५७।५३॥
उड्डीनो_ऽयं मृतो वा इति पश्यन्ति निकट.स्थिता: ।
ज्ञम्_आतिवाहिकी.भूतं स्व-स्वभाव-हता यत: ॥३।५७।५३॥
uDDIno_'yam mRto vA iti pazyanti nikaTa.sthitA: |
jJam_AtivAhikI.bhUtam sva-svabhAva-hatA yata: ||53||
*Or else the observers see*
*this uprisen dead man*
*as a wise Ati.vAhika-being,*
*whose self-nature is removed.*
*uDDIno'yam mRto veti pazyanti nikaTasthitA: | *
*jJamAtivAhikIbhUtam svasvabhAvahatA yata: ||53|| *
uDDIno_'yam mRto v*A i*ti pazyanti nikaTa.sthitA: |
jJam_AtivAhikI.bhUtam sva-svabhAva-hatA yata: ||53||
uDDIno_ayam mRto vedi *x*
*Upflying is the dead Vedin Knower *
pazyanti nikaTa.sthitA:
*so see those near.at-hand ??? *
jJam AtivAhikI-bhUtam
*_the Wise AtivAhika-being *
sva-svabhAva-hatA yata:
*from whom his self-nature is destroyed/removed.*
~AS. {People who see a dead body which is really an enlightened person
(jJa) who has become just the spiritual body, and see (think) that “he has
flown away or he is dead”, because they are stricken by their nature they
are helpless to see otherwise!}
~vlm.3.57.53. A Yogi is seen by some to mount in the air, and by others as
a dead body lying on the ground; and this is according to one's belief in
his spiritual or material body, that every one sees him in his own way.
Or else the observers see this
uprisen dead man as a wise
_AtivAhika-being, whose
self-nature is removed. -53-
y3057.054
मिथ्यादृष्टय एवेमाः सृष्टयो मोहदृष्टयः ।
मायामात्रदृशो भ्रान्तिः शून्याः स्वप्नानुभूतयः ॥५४॥
मिथ्या-दृष्टय एव इमा: सृष्टयो मोह-दृष्टय: ।
माया.मात्र-दृशो भ्रान्ति: शून्या: स्वप्न-अनुभूतय: ॥५४॥
mithyA-dRSTaya eva imA: sRSTayo moha-dRSTaya: |
mAyA.mAtra-dRzo bhrAnti: zUnyA: svapna-anubhUtaya: ||54||
*These false perceptions,*
*--creations, mistaken visions, forms of MAyA,--*
*are delusion,*
*are only an empty dream-experience.*
~vwv.1391/54. These created things are perceptions arising out of delusion
and are only false notions, mere illusory sights, an error, devoid of
substance and experiences of a dream.
~vlm.3.57.54. The view of the phenomenal world as distinct from the Unity,
is as false as a sight in delusion or magical show; or a dream or delirium
of the great Illusion----máyá.
मिथ्यादृष्टय एवेमाः सृष्टयो मोहदृष्टयः । मायामात्रदृशो भ्रान्तिः शून्याः
स्वप्नानुभूतयः ॥५४॥
mithyA-dRSTay*a* ev*a i*mA: sRSTayo moha-dRSTaya: | mAyA.mAtra-dRzo
bhrAnti: zUnyA: svapn*a-a*nubhUtaya: ||54||
*मिथ्या*-*दृष्टयः* *एव* *इमाः* *सृष्टयः* These creations are only false
perceptions =
*मोह*-*दृष्टयः* delusive perceptions =
*माया*-*मात्र*-*दृशः* MAyA.made-sights =
*भ्रान्तिः* a delusion =
*शून्याः* empty =
*स्वप्न*-*अनुभूतयः* dream-experiences. -54-
~vwv.1391/54. These created things are perceptions arising out of delusion
and are only false notions, mere illusory sights, an error, devoid of
substance and experiences of a dream.
~vlm.3.57.54. The view of the phenomenal world as distinct from the Unity,
is as false as a sight in delusion or magical show; or a dream or delirium
of the great Illusion----máyá.
*These false perceptions,*
*--creations, mistaken visions, forms of MAyA,--*
*are delusion,*
*are only an empty dream-experience. *
y3057.055
स्वप्नानुभूतय इमा मरणान्तबोधे
भ्रान्त्येतरभ्रमदृश: स्फुटसर्गभास: ।
भान्त्यातिवाहिकशरीरगता: समस्ता
मिथ्योदिता मृगनदीसरणक्रमेण ॥३।५७।५५॥
स्वप्नानुभूतय इमा मरणान्तबोधे
भ्रान्त्येतरभ्रमदृश: स्फुटसर्गभास: ।
भान्त्यातिवाहिकशरीरगता: समस्ता
मिथ्योदिता मृगनदीसरणक्रमेण ॥३।५७।५५॥
svapnAnubhUtaya imA maraNAntabodhe
bhrAntyetarabhramadRza: sphuTasargabhAsa: |
bhAntyAtivAhikazarIragatA: samastA
mithyoditA mRganadIsaraNakrameNa ||55||
*In this experience of dream,*
*when death is realized,*
*out.of delusion,*
*these other false appearances shine*
*as manifest.creation-light:*
*the Ati.vAhika.Traveler is falsely risen*
*as a process of mirage.*
vlm. Others who are blinded by similar errors, entertain as in a dream, the
notion of their reproduction after being awakened from the insensibility of
their death like sleep; but the spiritual body of the Yogi shines and soars
upward, after passingover the mirage of the false appearances of the world.
• VA. these dream perceptions, (these visible delusions seen by delusion,
appearing creation, arisen falsely like flow in mirage river) in waking
after death are all totally subtle body. ~AS. I agree.
svapnAnubhUtaya imA maraNAntabodhe
bhrAntyetarabhramadRza: sphuTasargabhAsa: |
bhAntyAtivAhikazarIragatA: samastA
mithyoditA mRganadIsaraNakrameNa ||55||
svapna-anubhUtaye
*In the dream-experience, *cf. upalambha, which leads to anubhUti
maraNa.anta-bodhe
*in the death.after-realization, *
bhrAntyA
*by delusion/error *
imA:
*these *
itara-bhrama-dRza:
*other delusive appearances *
bhAnti
*appear/shine *
sphuTa-sarga-bhAsa:
*as manifest-creation-light *
AtivAhika-zarIra-gatA:
*_AtivAhika-body-gone *
samastA:
*total *
mithyA-uditA:
*falsely arisen *
mRga-nadI-saraNa-krameNa
*w/ the mirage-flow-process. *{~AS. tat-krameNa tadrItyaiva means
tat-krameNa is paraphrased as tadrItyA. The idea is that the flow of the
mirage river is perceived by its successive displacement, all imaginary, of
course! ¶ The word eva at the end says that only by the apparent
displacement, the saraNa flow is deduced. A modern analogy would be the
visible motion in a movie is from the sequence of pictures. }
< itara-bhrama-dRza: pUrva-pUrva-bheda-bhrama-darzina: puruSasya
dRDhatara-bheda-saMskArôdayAn maranÂnta-bodhe
prANôtkramaNa-pUrva-kSaNôtpanne bhAvi-bhogAnukUlArtha-pratibhAse samastA:
svapnAnubhUti-sadRzA imA: sphuTa-sarga-bhAsa AtivAhika-zarIra-gatA
manomAtra-niSThA api bhrAntyA mRga-nadyA: saraNam pravAhas tat-krameNa
tadrItyaiva mithyoditA bAhyA iva bhAnti, na tu vastuto manaso bahi: santIty
artha: ||> Comm
~vlm.3.57.55. Others who are blinded by similar errors, entertain as in a
dream, the notion of their reproduction after being awakened from the
insensibility of their death like sleep; but the spiritual body of the Yogi
shines and soars upward, after passing
over the mirage of the false appearances of the world.
*~sv.3.37.49-55 omitted*
~VA. these dream perceptions, (these visible delusions seen by delusion,
appearing creation, arisen falcely like flow in mirage river) in waking
after death are all totally subtle body. ~AS. I agree.
In this experience of dream. when death is realized,
out.of delusion, these other false appearances shine
as manifest-creation-light: the AtivAhika-
body is falsely risen as a process of mirage. -55-
y3057.1JL16-17-18.z55 *Canto 3.57: The Tale of lIlA: An Inquiry into Dream *
v.14::jl21::2100h. -mn- *81*p/16Kwd/148KB// +*10*p/+4Kwd/+*46*KB •• +*23*
°C/+*17*°C var *-4**/-0 *bar.kP101.9 F/R/R/R/F/F/F/F/F1/R1 Downed
plane in Ukraine: was this a mistake? and whose?
v.14::jl18::1500h. -fr- *71*p/12Kwd/102KB// -*7*p/+?Kwd/-*3*KB •• +*24*°C/+
*11*°C var *-2**/-6 *bar.kP102.4 R/R/F/F/F/F/F1/R1/R1/F1 Downed
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v.120718-wd- 78 pp. 105KB = 1p/6K = 30/26/20 C° = v.120717-tu- 77 pp.
99KB = 3p/2K = 34/28/23 C° = v.120716-mn- 74 pp. 97KB = 3p/7K = 32/27/24
C° = v.120424 71 pp. 90KB = 19p/ = v.110322 52 pages v.110216 p48 v.100519
74 pp. rev... 100211 58 pp. rev... v.090908 p56 pp. posted to YVG v.090711
22 pp. ffin v.090424 pp. 19 a0772 v.090322 17 pp. sv22
v.080915 16 pp.
v.*070322 open file, 11 pp. *
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cit.samvittyA_ucyate jIva: samkalpAt sa mano bhavet |
buddhizcittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021
*o**ॐm*
"Rare Ramana video", with a wise Cow, and a monkey Prince!
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<http://www.youtube.com/watch?v=w814-Pj3bM8>
fm3057 y3057_1.jl16..18 *lIlA—DREAM_ENQUIRY *
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cit.saMvittyA_ucyate jIva: samkalpAt sa mano bhavet |
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*o**ॐm*
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
<http://www.youtube.com/watch?v=w814-Pj3bM8>
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