FM3013 The Origin of the SelfBorn Brahmaa .
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jivadas
Apr 17, 2020, 8:59:28 AM4/17/20
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fm3013 1.ap16..18 The Origin of the SelfBorn Brahmaa .z54
https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
*o*ॐ*m*
सर्ग ३.१३
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama-sthite |
अन्.उत्पन्न-नभस्_तेजस्_तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
पूर्वम् चेत्यत्व-कलनम् सतश्_चेत्य-अंश=चेतनात् ।
pUrvam cetyatva-kalanam sata:_cetya~aMza=cetanAt |
उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥२॥
udeti citta-kalanam citi-zaktitva-cetanAt ||2||
ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
ततो ऽस्य माया-कलनम् चेत्य~एक-परता~आवशात् ॥३॥
tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt ||3||
ततो बुद्धित्व-कलनम् अहम्ता-परिणामत: ।
tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
एतद्_एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥४॥
etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||4||
उच्छूनाद्_अन्य-तन्मात्र-भावनाद्_भूत-रूपिणः ।
ucchUnAt_anya-tat.mAtra-bhAvanAt_bhUta-rUpiNa: |
अयम् इत्थम् महा-गुल्मो जगदादिर्_विलोक्यते ॥५॥
ayam ittham mahA-gulma:_jagat.Adi:_vilokyate ||5||
झटित्य्_एवम् क्रमेण_इति स्वप्ने पुरम् इवाकृतम् ।
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश-महाटव्याम् उद्भूय.उद्भूय नश्यति ॥६॥
mahAkAza-mahATavyAm udbhUya~udbhUya nazyati ||6||
जगत्-करञ्ज-कञ्जानाम् बीजम् एतद्_अवापजम् ।
jagat-karaJja-kaJjAnAm bIjam etat_avApa.jam |
न_अपेक्षते किम्चिद्_अपि क्षिति-वार्य्~अनल.आदिकम् ॥७॥
na_apekSate kim.cit_api kSiti-vAri~anala.Adikam ||7||
एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvi.Adi kariSyati |
स्वम् स्वप्न.वित्-पुरम् इव चिन्मात्र~आत्मकम् एव यत् ॥८॥
svam svapna.vit-puram iva cit.mAtra.Atmakam eva yat ||8||
जगदाद्य्~अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
jagat.Adi~aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||9||
यद्_बीजम् तत् फलम् विद्धि तस्माद्_ब्रह्म.मयम् जगत् ।
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||10||
चिच्छक्त्या स्वाङ्ग-भूtAत्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
तद्_अप्य्_आकाश-रूप.आत्म-कल्पना.आत्मनि सन्मयम् ।
tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam |
क्वचिन्_न नाम तत् सिद्धम् यद्_असिद्धेन साध्यते ॥१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||12||
स्वरूपम् यद्_विकल्प.आत्म कथम् तत्_सत्यताम् इयात् ।
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म~आत्मकतया धिया ॥१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||13||
तत् पञ्चकम् विद्धि प्रौढो_ब्रह्मैव त्रिजगत्-क्रमः ।
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat-krama: |
यथा स्फुरति सर्ग.आदाव् एष* पञ्चक-सम्भवः ॥१४॥
yathA sphurati sarga.Adau_eSa* paJcaka-sambhava: ||14||
तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
एवम् न जायते किम्चिज्_जगज्_जातम् न लक्ष्यते ॥१५॥
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||15||
स्वप्न-संकल्प-पुरवद्_असत् सद्_अनुभूयते ।
svapna-saMkalpa-puravat a.sat sat_anubhUyate |
ब्रह्माकाश-पराकाशे जीवाकाशत्वम् आत्मनि ॥१६॥
brahmÂkAza-parAkAze jIva.AkAzatvam Atmani ||16||
इति चित्य्_अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य्_एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||17||
जीवाकाशस्_त्व्_इमम् देहम् यथा विन्दति तच्_छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||18||
अणु-तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
aNu-teja:kaNa:_*smi_iti svayam cetati cintayA |
यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||19||
असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
asat eva sat.AkAram saMkalpa-indu:_yathA na san |
तम् एव भावयन् द्रष्टृ-दृश्य-रूपतया स्थितः ॥२०॥
tam eva bhAvayan draSTR-dRzya-rUpatayA sthita: ||20||
एक* एव द्विताम् एति स्वप्ने स्व-मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva-mRti=bodhavat |
किम्चित् स्थौल्यम् इव_आदत्ते ततस्_तारकताम् विदन् ॥२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||21||
यथा.भावित-मात्र~अर्थ-भाविताद्_विश्व-रूपतः ।
yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥२२॥
sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||22||
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक~आकारम् आकारम् भावि-देह~अभिधम् तथा ॥२३॥
tAraka.AkAram AkAram bhAvi-deha~abhidham tathA ||23||
भावयत्य्_एति तद्_भावम् चित्तम् चेत्य~अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya~arthatAm iva |
परित्यज्य_एव तद्_बाह्यम् ततस्_तारक-कोटरे ॥२४॥
parityajya_eva tat_bAhyam tata:_tAraka-koTare ||24||
अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
कूप-संस्थो यथा देहः समुद्गक-गतम् वचः ॥२५॥
kUpa-saMstha:_yathA deha: samudgaka-gatam vaca: ||25||
स्वप्न-संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
svapna-saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
स्वरूप-तारक~अन्त.स्थो जीवो_ऽयम् चेतति स्वयम् ॥२६॥
svarUpa-tAraka~anta.stha:_jIva:_*yam cetati svayam ||26||
तद्_एतद्_बुद्धि चित्तादि-ज्ञान-सत्तादि-रूपकम् ।
tat_etat_buddhi‑citta.Adi-jJAna-sattA.Adi-rUpakam |
जीवाकाशः स्वतस्_तत्र तारक.आकाश-कोश.गम् ॥२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza-koza.gam ||27||
प्रेक्षे_ऽहम् इति भावेन द्रष्टुम् प्रसरti_इव खे ।
prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र-द्वयेन_एव भावि-बाह्य.अभिधम् पुनः ॥।२८॥
tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar |||28||
येन पश्यति तद्_नेत्र-युगम् नाम्ना भविष्यति ।
yena pazyati tat netra-yugam nAmnA bhaviSyati |
येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥२९॥
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||29||
येन जिघ्रति तद्_घ्राणम् स* स्वम् आत्मनि पश्यति ।
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||30||
स्पन्दते यत् स* तद्_वायुश् चेष्टा कर्म.इन्द्रिय-व्रजम् ।
spandate yat sa: tat_vAyu: ceSTA karma.indriya-vrajam |
रूपालोक.मनस्कार-जातम् इत्य्_अपि भावयन् ॥३१॥
rUpAloka.manaskAra-jAtam iti_api bhAvayan ||31||
आतिवाहिक-देह=आत्मा तिष्ठत्य्_अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||32||
असत्याम् सत्य-सम्.काशो ब्रhmAस्ते जीव-शब्दवत् ।
a-satyAm satya-saMkAza:_brahmÂste jIva-zabdavat |
इत्थम् स* जीव-शब्दार्थ: कलनाकुलताम् गतः ॥३३॥
ittham sa: jIva-zabdArtha: kalanÂkulatAm gata: ||33||
आतिवाहिक-देहात्मा चित्त-देह.अम्बर.आकृतिः ।
AtivAhika-deha.AtmA citta-deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार-मण्डम् संस्थम् प्रपश्यति ॥३४॥
sva.kalpanA.anta: AkAra-maNDam saMstham prapazyati ||34||
कश्.चिज्_जल-गतम् वेत्ति कश्चित् सम्राट्-स्वरूपिणम् ।
ka:cit_jala-gatam vetti ka:cit samrAT-svarUpiNam |
भावि-ब्रह्माण्ड-कलनाम् पश्यत्य्_अनुभवत्य्_अपि ॥३५॥
bhAvi-brahmANDa-kalanAm pazyati_anubhavati api ||35||
आत्म-गर्भ-गृहीम् चित्ताद्_यथा-संकल्पम् आत्मनः ।
Atma-garbha-gRhIm cittAt_yathA-saMkalpam Atmana: |
देश-काल-क्रिया-द्रव्य-कल्पना-वेदनम् स* तत् ॥३६॥
deza-kAla-kriyA-dravya-kalpanA-vedanam sa: tat ||36||
भावयन् शब्द-निर्माता शब्दैर्_बध्नाति कल्पितैः ।
bhAvayan zabda-nirmAtA zabdai: badhnAti kalpitai: |
आतिवाहिक-देहो_ऽसाव्_इत्य्_असत्य-जगद्-भ्रमे ॥३७॥
AtivAhika-deha:_*sau_iti_asatya-jagat-bhrame ||37||
असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha~uDDayanam yathA |
इत्य्_अन्.उत्पन्न* एव_असौ स्वयम्.भूः स्वयम् उत्थितः ॥३८॥
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||38||
आतिवाहिक.देह~आत्मा प्रभुर्_आद्यः प्रजापतिः ।
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड~आकारिणि भ्रमे ॥३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||39||
न किम्चिद्_अपि सम्.पन्नम् न च जातम् न दृश्यते ।
na kim.cit_api sampannam na ca jAtam na dRzyate |
तद्_ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥४०॥
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||40||
संकल्प.नगर~आकारम् एतत् सद्_अपि न_एव सत् ।
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
अनिर्मितम् अरागम् च *एतत्_वै चित्रम् उत्थितम् ॥४१॥
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||41||
अकृतम् च_अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
महा.कल्पे विमुक्तत्वाद्_ब्रह्मा.आदीनाम् असंशयम् ॥४२॥
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a-saMzayam ||42||
स्मृतिर्_न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||43||
अनाद्य्~अनुभवस्_त्व्_इत्थम् यो_ऽत्र_अस्त्य्_अवनिक.आदिके ।
an.Adi~anubhava:_tu ittham ya:_*tra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||44||
स्मृतः स* व्योम-मात्र~आत्मा सर्वदा_एव स्मृतम् जगत् ।
smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||45||
तत्र तत्र तथा न_अन्यः सर्गो_ऽस्ति परमात्मनि।
tatra tatra tathA na_anya: sarga:_*sti paramAtmani |
सृष्टिर्_एवम्_इयम् प्रौढा सम* एव त्व्_अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||46||
भात्य्_एवम् नाम ब्रह्माण्डम् व्योमात्मा_इव_अतिनिर्मलम् ।
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म-निर्मित-विभ्रमम् ॥४७॥
dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam ||47||
निराधारम् निराधेयम् अद्वैतम् च_ऐक्य-वर्जितम् ।
nir.AdhAram nir.Adheyam advaitam ca_aikya-varjitam |
जगत्-संविदि जातायाम् अपि जातम् न किम्चन ॥४८॥
jagat-saMvidi jAtAyAm api jAtam na kimcana ||48||
परम.आकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
सर्व.सम्.सारता न_अस्ति यद्_एव तद्_अवस्थितम् ॥४९॥
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||49||
न_आधेयम् तत्र न_आधरो न दृश्यम् न च द्रष्टृता ।
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
न जगन्_न_अपि जगती शान्तम् एव_अखिलम् स्थितम् ।
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||51||
चित्त्वाद्_द्रवत्वात् सलिलम् इव_आवर्ततया_आत्मनि ।
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद्_एव_इदम् आभाति सद्_इव_इह_अनुभूयते ॥५२॥
a-sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||52||
अथवा स्व.स्वरूपत्वात् सद्_एव_इदम् अनामयम् ।
athavA sva.svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात-मात्र~अम्बर.उदरम् ॥५३॥
a-khaNDitam an.Adyantam jJAta-mAtra~ambara~udaram ||53||
आकाश* एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
स* ह्य्_आतिवाहिक.वपुर्_न तु भूत-रूपी
sa: hi_AtivAhika-vapu:_na tu bhUta-rUpI
पृत्व्यादि तेन न सद्_अस्ति यथा न जातम् ॥५४॥
pRthvi.Adi tena na sat_asti yathA na jAtam ||54||
||
FM.3013
*THE ORIGIN OF THE SELFBORN BRAHMAA*
*Vasishtha** said—*
परमे ब्रह्मणि स्फारे समे राम समस्थिते ।
parame brahmaNi sphAre same, rAma, sama-sthite |
अन्.उत्पन्न-नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
.
*in the *parama.*highest/supreme.*e brahmaNi.*Immensity -* sphAra*.x-*e sama
*.x-*e, *Raama*, *in* sama*.x-*sthita*.x-*e *+ *an-*non/**without*-utpanna.
*come.from*-nabhas.*spacious.sky -* tejas.*fire/heat*-tamas.*darkness/error*
- sattA.*realness* - *in a *cit.*conscious/ness-*Atmani
*. *
*in the expansion* of the Supreme brahman Immensity*
*—when the same, Raama, is seated in the Same—*
*is the sky *
*: *
*its light and darkness*
*are not produced*
*but *
*a latent Suchness in the Consciousness‑Self*
*. *
*sv.1 VASISTHA continued: In the supreme being there exists the vibration
which is at once equilibrium and disturbance; on account of this there
appear space and light and inertia, though they have not really been
created.
##pR - *para - *parama - **parama- *- farthest, last, extreme, best or
worst, highest, chiefest • surpassing, better or worse than (tasmAt) •
supreme, chief • highly, exceedingly • **paramam *- yes, very well, with
pleasure • **paramaka-, **paramikA - utmost, best or worst • **paramatA* -
the highest point, position, or rank ++
##**sphAra*- the Term is said (Un2.ii,13) to be a variant from >#sphAy to
fatten or swell. I would vote rather for >#sphAl to tremble, vibrate. MW
has it >#sphar - to expand (but also notes it in R. as discharging a bow).
he has seen the term in these senses: "extensive, wide, large, great,
abundant, violent, strong, dense (as mist), loud (as a shout)" in kAv. &
paJcad., which are in the Poet's range of style; and he finds the noun
sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara (KSS), that great
compendium where the River of Stories meets the sea (the work is said to be
an abridgment of a longer collection). KSS, I've found, shares its
vocabulary with YV—as well as its Otherworld. MW also notes the Greek
#sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet encountered
this compound: it would read well as "Big Bang".
***cit - mfn. ifc. "thinking" • -f.- thought , intellect , spirit , soul
• pure Thought • in modern trans. "consciousness"; it is the empty screen
in which data project •-• **cinmAtra - *commonly "consciousness only" but
more exactly "a measure of consciousness," ++
पूर्वम् चेत्यत्व-कलनम् सतश् चेत्य-अंश=चेतनात् ।
pUrvam cetyatva-kalanam sata:_cetya.aMza=cetanAt |
उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥३।१३।२॥
udeti citta-kalanam citi-zaktitva-cetanAt ||3|13|2||
.
pUrva*.x-*m cetya*.x--*tva*.x-*kalana*.x-*m - @ sat*.x-*a: - *from* cetya
*.x-*aMza*.part/bit-*=*cetana.*sentience-At *+ *udeti.*arising* citta
*.affective.mind-*-kalana.*effecting/producing-*m
citi-zaktitva-cetanAt
*. *
*first there is in the Suchness*
*a creative impulse *
*.*
*from this conception*
*a spark of intelligence*
*then*
*the chitta.Affective creativity arises*
*&*
*from this conception the shakti.Power of affective Consciousness*
*. *
*sv.2 Since all this happens in consciousness, they possess the quality of
the knowable; at the same time there arises the knower.
*vlm.2. The SAT-God has the attribute of Chetya—intellectuality at first,
and it is from the intellection (Chetana) of his intellectual part
(ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
faculties (Sakti) of his intellect (cit), are called its intelligence
(ChetanA).
##ci - **citi *-f.- collecting, gathering • A heap, multitude, quantity •
A layer (of wood or bricks &c), stack • • a funeral pile or pyre •-• The
understanding. - *-m.-* The thinking mind devIm.5.36. *-f.-* citi.
*Understanding/Conception*, vs. •-• "...The चित् #citta, full of real
things, thoughts can transform into चित् #cit*i* (the technical term of
Kaashmiira Saivism for pure consciousness), devoid of all #vikalpa-s. And
kAzmIra zaivism provides that an individual soul can start with a pure
thought, #zuddha vikalpa. that I am #ziva_and this entire world is my own
grand splendour, #vibhuti or #vilAsa out of my own #svatantrya. Sri
Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness, <AkAzam
paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra
pAdapa-vRkSa-vat> FM.6.29.141 • <saMkalpAtma svayam bhAti kalpe kalpe jagat
tathA | pratijIvam citi-svapne svapne svApna-puram yathA> FM.7.209.037. ••
*cit Consciousness in its projective/constructive aspect, <cinmayatvAc
citau cetyam jalam apsv iva majjati> FM.7.38.10, VWV.236.
##**kalana-* - causing, producing • **kalanA -*f.- driving, impelling,
performing, demeanour, gesture; n.- shaking, agitating ++
ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
ततो ऽस्य माया-कलनम् चेत्य.एक-परता.आवशात् ॥३।१३।३॥
tata:_asya mAyA-kalanam cetya.eka-paratA.AvazAt ||3|13|3||
.
*from that *
*an effective Life.parcel of conceivables *
*becomes conceived*
*becomes Maayaa Illusion *
*by force of the conceiving One*
*because of its supremacy*
*. *
tatas.*thence/from.that -* jIva*.x-* tva.*condition/-ity-*kalana.
*effecting/producing*‑m cetya*.x-*saMyoga*.x-**cetana.*sentience-At *+ *
tatas.*thence/from.that -* asya*.his/its-* mAyA.*Illusion*-kalana.
*effecting/producing‑*m cetyaasya*.his/its-*eka.*one/single*-paratAasya
*.his/its‑*Avazaasya*.his/its*At
*. *
*sv.3 It is the inherent power of consciousness to illumine all things,
hence it is the cosmic knower. That consciousness itself becomes its own
knowable and the knower. When such a relationship arises, the notion "I am
a jiva, living soul" arises in consciousness.
*vlm.3. The cit or intellect has then the attribute of the Living soul
(Jíva), from its intelligence (ChetanA), and connection with the chetya or
intelligible objects in nature. It is next attributed with the title of
mAyA or illusion, from the subjection of its Chetya or cognizable objects
only to itself—Aham mAtra.
ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
एतद् एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥३।१३।४॥
etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||3|13|4||
.
*therefore/@that* <tatas.therefore/@that>: - *thm* i*ntellect**ually*
-kalana.*effecting/producing**-*m - *@ *ahamtA.*"I"ness*-pariNAma.
*change/evolution* - *this* *very/only **Mind*.*ness*.*&c-**word/sound*-
*That.measured/elemental.thing*-* &c-ly*
*. *
*the analytic impulse of Buddhi.Intellection*
*comes.from the evolution of "I"ness*
*to comprehend the words that denote mental elements*
*. *
*vlm. It has then the attribute of understanding (buddhi), from the excess
of its egoism (ahantA), which is full with the purposes of its mind and the
elements of sound &c. (i. e. with a desire for all sensible objects).
*sv. By the further identification with the knowable, in the pure
consciousness there arises the notion of egotism and then the faculty of
discrimination or the rationalising intellect.
* tatas.*therefore/@that* <tatas.therefore/@that>: - buddhi*.Intellect*.tva
*-ity*-*kalana.causal.idea**-*m - *from/thru *ahamtA.*"I"ness*-pariNAma.
*change/transformation*.ta: | etat.*this* - eva.*very**/only -* mana:*Mind*.
tA-*ness*.Adi.*beginning.with/&c-*zabda.*word/sound *-tanmAtraka.
*That.measured/elemental.*ka.* thing*-Adi.*beginning.with/&c-*mat*-ly*
उच्छूनाद् अन्य-तन्मात्र-भावनाद् भूत-रूपिणः ।
ucchUnAt_anya-tat.mAtra-bhAvanAt_bhUta-rUpiNa: |
अयम् इत्थम् महा-गुल्मो जगदादिर् विलोक्यते ॥३।१३।५॥
ayam ittham mahA-gulma:_jagat.Adi:_vilokyate ||3|13|5||
.
*from/thru* ucchUna.*swollen/imcreased-*At - *from/thru* anya.*any.other-*
tanmAtraka.*That.measured/elemental-*bhAvana.*feeling-*At - *@ *bhUta.
*being/spirit*-rUpI.*the.formed-*Na: - ayam.*this* - ittham.*so* - mahA.
*great*-gulma.*shrub/thicket*-:*-*jagat.*world\going**-*Adi.*beginning.with/&c
-* vilokya*.x‑*te
*. *
*with their expansive evolution*
*all those elements become the being-forms*
*:*
*and so this great thicket that we call the Universe*
*becomes visible*
*. *
*vlm.5 This (living, deluded and self reflecting) ego is puffed up with
thoughts of all things and looks upon the great tree of the visible world
(as the great garden for its pleasure and gain).
*sv. After this the mind and the root.elements arise. These root.elements
combine again and again to form the worlds.
*from/thru* ucchUna.*swollen/imcreased-*At - *from/thru* anya.*any.other-*
tanmAtraka.*That.measured/elemental-*bhAvana.*feeling-*At - *@ *bhUta.
*being/spirit*-rUpI.*the.formed-*Na: - ayam.*this* - ittham.*so* - mahA.
*great*-gulma.*shrub/thicket*-:*-*jagat.*world\going**-*Adi.*beginning.with/&c
-* vilokya*.x‑*te
झटित्य् एवम् क्रमेण इति स्वप्ने पुरम् इवाकृतम् ।
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश-महाटव्याम् उद्भूय.उद्भूय नश्यति ॥३।१३।६॥
mahAkAza-mahATavyAm udbhUya.udbhUya nazyati ||3|13|6||
.
jhaTiti.*instantly/at.once* evam krameNa iti.*so/as* - *in* svapna.*dream-*e
pura*.x-*m iva.*like/as.if* ÂkRta*.x‑*m *+ *mahAkAza.*Great.Space-*
-mahATavya*.x-*Am
udbhUya*.x-*udbhUya*.x-* nazya*.x-*ti
*. *
*but then*
*like a magic trick*
*Presto!*
*in its due course*
*like a city built in a dream in a great forest in the sky*
*—*
*as fast as built*
*it vanishes*
*. *
*vlm.6. But the living souls, like so many evanescent objects seen in a
dream, are made to rise and fall one after the other, in this great forest
of the world surrounded by the skies.
*sv.6 Spontaneously and also by orderly changes, all these countless forms
appear and disappear repeatedly, even as cities come and go in a dream.
जगत्-करञ्ज-kuञ्जानाम् बीजम् एतद् अवापजम् ।
jagat-karaJja-kuJjAnAm bIjam etat_avApa.jam |
न अपेक्षते किम्चिद् अपि क्षिति-वार्य्.अनल.आदिकम् ॥३।१३।७॥
na_apekSate kim.cit_api kSiti-vAri.anala.Adikam ||3|13|7||
.
jagat.*world-*karaJja.*x-*kuJja.*x-*AnAm.*of.them*
bIja.*seed-*m etat.*this* *- *avApa.*x-*ja.*x-*m |
na.*not *- apekSate.*x -* kimcit.*any.thing* - api.*altho/even - *
kSiti.*x-*vAri.*water*-anala.*fire*-Adika.*x-*m
*. *
*this briar-patch they call the world*
*is unsown,*
*without any sort of seed of Earth or other Elements.*
*sv.7 None of these needs any instrumental or material cause like earth,
water or fire.
एतच् चिदात्मकम् पश्चात् किल उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvI.Adi kariSyati |
स्वम् स्वप्न.वित्-पुरम् इव चिन्मात्र.आत्मकम् एव यत् ॥३।१३।८॥
svam svapna.vit-puram iva cit.mAtra.Atmakam eva yat ||3|13|8||
.
etat.*this*- cit.*Consciousness*.Atmaka.*selfling-*m pazcAt.*after\western
-*
kila.*clearly* *- *urvI.*Earth-*Adi.*beginning.with/&c -* kariSyati.*will.be.doing
-*
svam.*Ur/itself-* svapna.*dream*.vit.*knowing*-pura.*city/fortress*-m iva.*like
*-
cit.*Consciousness*.mAtra.*measure/mode*.Atmaka.*selfling-*m eva.*indeed*
*/only-* yat.*this.which. *
*a parcel of chit-Consciousness*
*the whole world*
*is next to be made*
*—*
*just as the knower of a dream*
*creates a city out of Consciousness*
*. *
*vlm. The intellect which is the soul of the universe, creates afterwards
the earth and all other things, as one remembering the objects of his
dream, (recalls them to his memory).
##vr - **uru*, **urvI* -adj.-wide, broad, huge •• **urvI* -f.- the Earth •
#*uru* -n.- wide space, room (with >kR, to grant space or scope, give
opportunity) • **uru* -ind.- widely, far, far off • (uruyA • urvyA, and
urviyA instr. of the fem) • far, far off, to a distance • **urvarA* *-*
fertile soil, field yielding crop RV.&c. • land in general, soil, the earth
++
जगदाद्य्.अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
jagat.Adi.aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥३।१३।९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||3|13|9||
.
jagat.*world\going*.Adi .aGkura .m yatra - tatra .stha .m api muJc .ati *+ *jagat
.*s .*a: paJcaka .m bIja .m
paJcaka .sya cit .avyaya .A
*. *
*the world is a sapling tree*
*that lets loose the seed of five Elements*
*:*
*but*
*it is the unchanging Consciousness that makes the seed of the world-sprout*
*.*
*sv.9 The five elements are the seed of which the world is the tree; and
the eternal consciousness is the seed for the elements. As is the seed, so
is the fruit (tree). Therefore, the world is nothing but brahman the
absolute.
यद् बीजम् तत् फलम् विद्धि तस्माद् ब्रह्म.मयम् जगत् ।
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष महाकाशे सर्ग.आदौ पञ्चको गण: ॥३।१३।१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||3|13|10||
.
*what is the seed*
*know that to be fruit*
*:*
*from that*
*this Braahmic mode the World*
*in the greatness of Space*
*in the process of Creation*
*is*
*made of five elements*
*.*
yat_bIjam - *what is seed - *tat phalam viddhi - *know that to be fruit - *tasmAt
- *from that - *brahma.mayam jagat - *the World is a mode of the Immensity
- *evam eSa: -* so this - *mahAkAze - *in Great.Space - *sarga.Adau - *in
the process of Creation - is *paJcaka:_gaNa: *-* *a fivefold group of
elements*
*. *
*vlm.10. As is the seed so is its fruit; hence know the world to be a form
and full of God; and the conscious firmament to be the reservoir of the
quintuple elements in the beginning of creation.
चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga-bhUta.AtmA kalpita:_asti na vAstava: |
अनेन उच्छूनताम् एत्य यद् अपीदम् वितन्यते ॥३।१३।११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||3|13|11||
.
cit.zaktyA svAGga-bhUta.AtmA kalpita:_asti na vAstava: *+ *anena_ucchUnatAm
etya
yat_api_idam vitanyate
*. *
*with chit-shakti*
*(the Power of Consciousness) *
*the soul of a being in its own body*
*is conceptual but not substantial*
*.*
*by this means it enters into expansion*
*which indeed manifests all This*
*. *
*vlm.p.11 The soul, like the body, is composed of the powers of
Consciousness and does not exist of itself, but being inflated by
Consciousness, it extends its bulk.
*sv.11 tho these elements have combined among themselves and created
apparent materiality in the world, yet, in truth, all this is mere
appearance like the forms seen in space. They owe their reality to their
substratum which is cosmic consciousness which alone is real.
तद् अप्य् आकाश-रूप.आत्म-कल्पना.आत्मनि सन्मयम् ।
tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam |
क्वचिन्_न नाम तत् सिद्धम् यद् असिद्धेन साध्यते ॥३।१३।१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||3|13|12||
.
*it's only the imagining of Space as Form*
*the self as what is So*
*:*
*but nothing is established by what is itself unestablished*
*.*
tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam *+ *kva.cit_na nAma tat
siddham yat a.siddhena sAdhyate
.
*vlm.12. But the vacuous form of the intellect, which is seated in the
spiritual body of the soul, cannot be composed of solid reality (as the
primary elements of matter). This is not possible; hence nothing can come
out from an impossibility.
*vlm.p.12 But the empty form of Consciousness, seated in the spiritual body
of the soul, cannot be composed of solid reality. This is not possible.
Therefore nothing can come from an impossibility.
स्वरूपम् यद् विकल्प.आत्म कथम् तत् सत्यताम् इयात् ।
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म.आत्मकतया धिया ॥३।१३।१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||3|13|13||
.
*a nature which is imagined self*
*—*
*how then does That attain such a state*
*?*
*if it is So*
*then the five Elements*
* are *
*the brahman Immensity*
*but*
*by the thought of brahma-selfness*
*...*
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt *+ *atha cet paJcakam
brahma brahma.AtmakatayA dhiyA
.
*vlm. Again that which is changeable in its form, cannot have its sameness
at all times: hence if the essence of the quintuple elements, be attributed
to brahma, from the idea of their being the quintessence of his spirit,
there can be no immaterial and immutable brahma.
*vlm.p.13. Again, that which is changeable in its form cannot have its
sameness at all times. Therefore, if the substance of the five elements is
attributed to brahma, from an idea within the essence of His spirit, there
can be no immaterial and unchanging brahma. (I.e., brahma would also have
to be material and subject to change.) *sv. Do not entertain the feeling
that the world of five elements is their creation: look upon the five
elements themselves as the manifestation of the power inherent in
consciousness absolute.
तत् पञ्चकम् विद्धि प्रौढो ब्रह्मैव त्रिजगत्-क्रमः ।
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat-krama: |
यथा स्फुरति सर्ग.आदाव् एष पञ्चक-सम्भवः ॥३।१३।१४॥
yathA sphurati sarga.Adau_eSa* paJcaka-sambhava: ||3|13|14||
.
tat.*that*.one- paJcaka.*5.elemental-*m viddhi.*know.to.be - *prauDha.
*grown/mature-*:_brahmaiva.*Braahmic.only is the* tri.*three* *-*jagat.
*world-*krama.*process/order-*: | yathA*.so/in.this.way-* sphurati.
*springing.up* *-* sarga.*creation**-*Adau.*in.the.beginning-* eSa.
*this.one-* paJcaka.*5.elemental-*sambhava.*coming.to.be/origin. *
*know*
*those five*
*as the emerging brahman only*
*the evolving triple world*
*as it projects*
*in the cycle of creation*
*.*
t*his is* *its fivefold origin*
*.*
*vlm.14. Therefore know this quintuple to be the developed brahma himself,
as he evolved them in the beginning, and as he is their producer for the
creation of the world.
* tat.*that*.one- paJcaka.*5.elemental-*m viddhi.*know.to.be -* prauDha.
*grown/mature-*:_brahmaiva.*Braahmic.only is the* tri.*three* *-*jagat.
*world-*krama.*process/order-*: | yathA*.so/in.this.way-* sphurati.
*springing.up* *-* sarga.*creation**-*Adau.*in.the.beginning-* eSa.
*this.one-* paJcaka.*5.elemental-*sambhava.*coming.to.be/origin**. *
तथैव अद्य इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
एवम् न जायते किम्चिज् जगज् जातम् न लक्ष्यते ॥३।१३।१५॥
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||3|13|15||
.
tathA_eva adya_iha bhUtatve yAti kAraNatAm svayam *+ *evam na jAyate
kim.cit_jagat_jAtam na lakSyate
*. *
*tho indeed here in beingness*
*he is his own causality*
*and so he is not born at all*
*nor has the world a sense of birth*
*. *
*vlm.15. Thus He being the prime cause of their production, there is
nothing that is produced (without) him, and the world is no product of
itself.
स्वप्न-संकल्प-पुरवद् असत् सद् अनुभूयते ।
svapna-saMkalpa-puravat a.sat sat_anubhUyate |
ब्रह्माकाश-पराकाशे जीवाकाशत्वम् आत्मनि ॥३।१३।१६॥
brahmÂkAza-parAkAze jIva.AkAzatvam Atmani ||3|13|16||
.
svapna.*dream*-saMkalpa.*Concept*-pura.*city/former-*vat.*like**-*
asat.*not.So/unreal* sat.*being.So/real -* anubhUyate.*is.experienced-* |
brahmAkAza.*Braahmic.space-*parAkAza.*perfect.space-*e
jIvAkAza.tva.*x-*m Atmani.*x-* *-* *x *
*. *
*like a city conceived in dream*
*what is not So seems to be So*
*—*
*the brahmA-space in absolute Space*
*and the Living-space in the Self*
*. *
*vlm.16 The unreal appears as real just like a city is seen in a dream, and
like a castle built in the air by our hopes. In the same way we place the
individual soul in ourselves, which has its foundation in the empty spirit
of God.
इति चित्य् अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य् एष जीवः कथितो व्योम्नि खात्मा इव उदितः ॥३।१३।१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||3|13|17||
.
iti.*x-* citi.*x-*avadAta.*x-*AtmA.*x - of/for* - pRthvi.*x-*Adi.
*beginning.with/&c-*nAm a- *from/thru* *non/without*.sambhava.*x-*At x
iti_eSa* jIva: kathita: x
vyomni kha.AtmA* iva_udita: xx
*so*
*in chit-Consciousness*
*the clear self*
*this Living.jIva*
*is*
*without the becoming of earth.elements,*
*and so the personal kha.self seems to have arisen in the spacious sky*
*. *
*vlm.17. Thus the brilliant spirit, which is situated in the Divine
Intellect, being no earthly or any other material substance, is styled the
living soul, and remains in vacuum as a luminous body rising in the sky.
जीवाकाशस् त्व् इमम् देहम् यथा विन्दति तच् छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव असौ तस्मिंस् तु परमेश्वरे ॥३।१३।१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||3|13|18||
.
jIvAkAza.*Living.Space-*:_tu.*tho*_imam.*this - *deha.*body*.m yathA
*.so/in.this.way-* vindati.*finding -* tat.*that*.one - zRNu.*hear/pay.attention
-* jIvAkAza.*Living.Space-*: svam.*Ur/itself-* eva.*very**/only* - asau.
*this.one* - tasmin.*there/in/when.that -* tu.*tho* - *in/when *-
paramezvara.*Highest.Lord*-e
*. *
*now I'll explain how this jIva-Space comes to find the body*
*.*
*this jIva-Space is itself within That supreme Lordship*
*.*
*vlm.18. Hear now how this vacuous living soul, comes to be embodied in the
human body, after its detachment as a spark from the totality of vital
spirits, in the empty sphere of divine Intellect.
*vwv.504-505 Hear then how the subtle space of individual consciousness
acquires this body. That space of individual consciousness spontaneously
perceives itself in that Supreme Lord (or Supreme Self)...
* jIvAkAza.*Living.Space-*:_tu.*tho*_imam.*this - *deha.*body*.m yathA
*.so/in.this.way-* vindati.*finding -* tat.*that*.one - zRNu.*hear/pay.attention
-* jIvAkAza.*Living.Space-*: svam.*Ur/itself-* eva.*very**/only* - asau.
*this.one* - tasmin.*there/in/when.that -* tu.*tho* - *in/when *-
paramezvara.*Highest**.Lord*-e
अणु-तेजः कणो ऽस्मि.इiति स्वयम् चेतति चिन्तया ।
aNu-teja:kaNa:_asmi_iti svayam cetati cintayA |
यत् तद् एव उच्छूनम् इव भावयत्य् आत्मना अम्बरे ॥३।१३।१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||3|13|19||
.
aNu-teja:kaNa:_asmi - iti svayam cetati cintayA *+ *yat tat_eva_ucchUnam
iva - bhAvayati_AtmanA_ambare
*. *
*"I am a spark of tejas-light"*
*—*
*so it conceives itself*
*and what is That expands*
*as.if experienced by a self in the sky*
*.*
*vlm.19. The soul thinks itself as "a minute particle of light" at first,
and then it considers itself as growing in the sphere of its consciousness.
*vwv. That space of individual consciousness spontaneously perceives itself
in that Supreme Lord (or Supreme Self) by thinking, "I am a minute speck of
fire"; and what it perceives, that alone does it manifest byitself, as.if
swollen, in the sky (of individual consciousness).
असद् एव सदाकारम् संकल्पेन्दुर् यथा न सन् ।
asat eva sat.AkAram saMkalpa-indu:_yathA na san |
तम् एव भावयन् द्रष्टृ-दृश्य-रूपतया स्थितः ॥३।१३।२०॥
tam eva bhAvayan draSTR-dRzya-rUpatayA sthita: ||3|13|20||
.
asat.*not.So/unreal* –
eva.*very/only* –
*a embodiment/formation*
the saMkalpa.*Concept*-indu.*moon –*
yathA*.so/in.this.way –*
na.*not *- sat.*being.So/real *
+
*imagining* *tha**t.**only*
*by/with*
*ths state of Seer*, *Scene, and Form. *
*. *
what
is not Suchness
thus
becomes a form of Suchness
.
it is like a moon imagined
a form existing only as a seer's seeing
.
*vwv. As the moon of one's fancy, not existing, is only unreal with (an
apparently) real form, so, (the individual consciousness) imagining only
that (manifested form), exists with the nature of the seer and the seen.
*sv.20 Yet, it only apparently became so, on account of its imagination
which was false.
*vlm.20. The unreal appearing as real, proves to be unreal at last; as the
fictitious moon becomes a nullity afterwards; so the soul continues to view
itself subjectively and objectively both as the viewer and the view.
* asat.*not.So/unreal* - eva.*very/only* - sat.*being.So/real*-AkAra.
*embodiment/formation*-m - saMkalpa.*Concept*-indu.*xxx-*:_yathA*.so/in.this.way
-* na.*not *- sat.*being.So/real *– tam.*it -* eva.*very/only* – bhAvaya.
*xxx-*n.*ing* - *by/with* draSTR.*seer/viewer*-dRzya.*Sight/Percept*-rUpa.
*form*-.tayA.*ness -* sthita.*existent/situate*.
एक एव द्विताम् एति स्वप्ने स्व-मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva-mRti=bodhavat |
किम्चित् स्थौल्यम् इव आदत्ते ततस् तारकताम् विदन् ॥३।१३।२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||3|13|21||
.
eka* eva dvitAm eti svapne sva-mRti=bodhavat *+ *kim.cit sthaulyam
iva_Adatte tatas_tArakatAm vidan *-* *x *
*. *
*when only-one goes to duality*
*as in a dream realizing your own death as.if it were real*
*thereby you know the tAra* Star*
*. *
* the tAra Star is an emblem of the essence of the Subtle Body, as known in
the sa.vikalpa samAdhi.
*vlm.21. Thus the single self becomes double as one sees his own death in a
dream; and thus it waxes into bigness and thinks its vital spark as a star.
(This is the form of the lingadeha or sentient soul within the body).
यथा.भावित-मात्र.अर्थ-भाविताद् विश्व-रूपतः ।
yathA.bhAvita-mAtra.artha-bhAvitAt_vizva-rUpata: |
स एव स्वात्मा सततो ऽप्य् अयम् सो ऽहम् इति स्वयम् ॥३।१३।२२॥
sa* eva sva.AtmA satata:_api_ayam sa: aham iti svayam ||3|13|22||
.
yathA.bhAvita-mAtra.artha-bhAvitAt_vizva-rUpata: |
sa* eva sva.AtmA satata:_api_ayam sa: aham iti svayam *-* *x *
*. *
*when*
*his goal of Becoming is the Universal Form,*
*someone is indeed his everlasting self*
*:*
*he is that 'I.am-He' himself*
*.*
*vwv. That (individual consciousness) became only its own self since it has
manifested the object only as imagined and because of its omnipresence.
*vlm. As the soul goes on thinking itself the microcosm of the world
(vizwarUpa), so it falsely thinks itself as such in reality, as it is
expressed by the dictum "Soham" "so am I."
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि-देह.अभिधम् तथा ॥३।१३।२३॥
tAraka.AkAram AkAram bhAvi-deha.abhidham tathA ||3|13|23||
.
*from the Affective chitta mind*
*Conviction is instilled*
*.*
*thus dream-journeying seems to be your own*
*—*
*the embodied tAraka Star*
*defining self as Body.*
*thus*
*...*
citta.*Affective/mind*-At.*from/thru* *-* pratyaya.*x-*m Adhatte.*x - *
svapna.*dream*.*in/wn* - svAm.*x-* iva.*like* pAntha.*x-*tA-*ness*.m -
tAraka*.eye.pupil/raft*.AkAra.*embodiment/formation*.m AkAra.
*embodiment/formation*.m -
bhAvi.*x-*deha.*body*.abhidha.*x-*m tathA.*thus/in.that.way*
*. *
*vlm.23. By thinking himself as such, man comes to believe it as true, as
one believes himself as a traveller in his dream. So by thinking the soul
as a star, he views it so within himself.
*vwv. Even then, it assumes spontaneously the conception "I am that one
here" on account of thinking, as one (assumes) his travellership in a
dream. It thus imagines its star-like form and the body to come to pass in
future and attains to that state, as the mind attains to the nature of the
object to be perceived. Then, abandoning it externally, it shines within
the hollow of the star-like form though existing outside, as a mountain
reflected in a mirror.
भावयत्य् एति तद् भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
परित्यज्य एव तद् बाह्यम् ततस् तारक-कोटरे ॥३।१३।२४॥
parityajya_eva tat_bAhyam tata:_tAraka-koTare ||3|13|24||
.
*then*
*in the course of its becoming*
*it gets a taste for its chitta.Affection with its affective goal—*
*having indeed forsaken the external for That,*
*the Self in the Star-cave*
*. *
bhAvayati_eti tat_bhAvam x
cittam cetya.arthatAm iva x
parityajya_eva tat_bAhyam x
tata:_tAraka-koTare xx
*vwv. It thus imagines its star-like form and the body to come to pass in
future and attains to that state, as the mind attains to the nature of the
object to be perceived.
*vlm.24 By continually thinking about his soul this way, he loses his
external sensations and views this star in his head.
अन्तर् भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_api parvata:_mukure yathA |
कूप-संस्थो यथा देहः समुद्गक-गतम् वचः ॥३।१३।२५॥
kUpa-saMstha:_yathA deha: samudgaka-gatam vaca: ||3|13|25||
.
antar bhAti bahiSTha:_api parvata:_mukure yathA *+ *kUpa-saMstha:_yathA
deha: samudgaka-gatam vaca:
.
*it seems inside though it's outside*
*like a mountain in a mirror*
*or*
*like a body fallen in a well*
*whose voice echoes from its hole*
*.*
*vwv. Then, abandoning it externally, it shines within the hollow of the
star-like form though existing outside, as a mountain reflected in a
mirror.
*vlm.25 He sees the soul within himself as though it exists without him,
just like a mirror reflects the distant hill in itself. He sees the soul
confined within him like a body stuck in a well, and like a sound is
confined in the hollow of a cave.
*sv.25 25-28 Even as a mountain is reflected in a mirror and is seen as.if
it were in the mirror, the jiva reflects the external objects and
activities, and soon begins to think that they are all within itself and
that he is the doer of the actions and the experiencer of the experiences.
स्वप्न-संकल्पयोः संविद् वेत्त्य् एतज् जीवको ऽणुके ।
svapna-saMkalpayo: saMvit_vetti_etat_jIvaka:_aNuke |
स्वरूप-तारक.अन्तस्थो जीवो ऽयम् चेतति स्वयम् ॥३।१३।२६॥
svarUpa-tAraka.antastha:_jIva:_ayam cetati svayam ||3|13|26||
.
svapna.*dream*-saMkalpa.*Concept*-yo:.*of2-* saMvit.*Awareness/intelligence
**-* vetti.*knows -* etat.*this* jIvaka.*xxx-*:_aNuka.*xxx-*e | svarUpa.
*nature/own.form*-tAraka*.eye.pupil/raft*-antastha.*x-*:_*a living.*jIva: -
ayam.*this* - cetati.*conceiving -* svayam.*itself.*
*thru dreams and concepts*
*Awareness knows this jIva in an atom*
*:*
*identified as the tAraka Star within*
*the Living.jIva conceives this as himself*
*. *
*vwv.511/3.13.26. In dream and fancy, consciousness experiences this
(objective world); the individualised consciousness (experiences this) in
the atomic state (of its objectivity). his individual consciousness,
situated within its own star-like form (or the subtle body created by it),
pereives itself.
*vlm.26. The consciousness of our dreams and desires, is but a particle
(attribute) of the living soul, whose real form is that of a star waking
(keeping watch) within us.
तद् एतद् बुद्धि चित्तादि-ज्ञान-सत्तादि-रूपकम् ।
tat_etat_buddhi‑citta.Adi-jJAna-sattA.Adi-rUpakam |
जीवाकाशः स्वतस् तत्र तारक.आकाश-कोश.गम् ॥३।१३।२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza-koza.gam ||3|13|27||
.
tat.*that*.one - etat.*this* - buddhi*.Intellect*-citta.*Affective/mind*
-Adi.*beginning.with/&c -* jJAna.*Wisdom/Knowledge*-sattA.*real.ness*.Adi.
*beginning.with/&c-*rUpaka.*x-*m x
jIvAkAza.*Living.Space-*: svata:.*x -* tatra.*there/aboutThat *-
tAraka*.eye.pupil/raft*-AkAza.*Space*-koza.*collection*.ga.*going*
*That*
*is*
*This:*
*buddhi Intellect and chitta.Affection are just formations of jJAna_and sat*
*.*
*so*
*the jIva-space goes from itself to the Star-Space-body*
*. *
*vlm.27. Now this vacuous life, which is composed of the essences of the
mind, understanding and knowledge, resides in the hollow sheath of the
star. *The star is supposed to be the eye-sight and residence of life.
Gloss.
प्रेक्षे ऽहम् इति भावेन द्रष्टुम् प्रसरti इव खे ।
prekSe_aham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र-द्वयेन एव भावि-बाह्य.अभिधम् पुनः ॥३।१३।।२८॥
tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar ||3|13||28||
.
*again*
*with the feeling "I behold something"*
*it projects forth what will be seen in the sky/space,*
*emerging through a pair of openings,*
*as an exterior*
*. *
prekSe_aham iti bhAvena draSTum prasarati_iva khe |
tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar
*vwv. Then, it spreads again into the sky through two openings (in the body
created by it) as.if to see what will take place or what is external with
the idea "I see".
*vlm.28 It appears to me to take flight to the sky in order to see what is
passing there. Then it enters the body by two holes which later are named
the external organs (of sight).
येन पश्यति तद् नेत्र-युगम् नाम्ना भविष्यति ।
yena pazyati tat netra-yugam nAmnA bhaviSyati |
येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥३।१३।२९॥
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||3|13|29||
.
yena.*by.which/whereby* - pazyati.*being.see/known*- tat.*that*.one- netra.
*eye*-yuga.*x-*m nAmnA.*by.name* - bhaviSyati*.going.to.become -*
yena.*by.which/whereby* - spRzati.*touching* - sA.*she/it -* vai.*x -* tvak.
*skin* - yat.*this.which* - zRNoti.*hearing* - zruti.*x-*: tu.*tho* - sA.
*she/it*
*. *
*then*
*that whereby he sees*
*will be a pair of eye-holes*
*.*
*and then*
*that through which he touches*
*is skin*
*and that through which he hears, those are his ears*
*. *
*vwv. That_by which it sees will become a pair of eyes by name. That_by
which it touches, that indeed (will become) the skin. That (by) which (it)
hears (will become) the ear.
येन जिघ्रति तद् घ्राणम् स स्वम् आत्मनि पश्यति ।
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च उल्लसिष्यति ॥३।१३।३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||3|13|30||
.
yena.*by.which/whereby* - jighrati.*x-*
tat.*that*.one *-* ghrANa.*x-*m
sa:.*that.he* - svam.*x-* Atmani.*x-* pazyati.*being.see/known* |
tat.*that*.one - tasya.*of.that* - svadana.*x-*m pazcAt.*x-* rasanA.*x-* ca.
*too* - ullasiSyati.*x -*
*. *
*that_by which he smells, the nose, knows odor*
*.*
*and*
*as he sees himself in the Self*
*there arises flavor next, for the tongue to enjoy*
*. *
*sv.30 Even so the skin (tactile sense), ears, tongue, nose and the organs
of action are formed as a result of the appropriate desire arising in the
jiva.
स्पन्दते यत् स तद् वायुश् चेष्टा कर्म.इन्द्रिय-व्रजम् ।
spandate yat sa: tat_vAyu: ceSTA karma.indriya-vrajam |
रूपालोक.मनस्कार-जातम् इत्य् अपि भावयन् ॥३।१३।३१॥
rUpAloka.manaskAra-jAtam iti_api bhAvayan ||3|13|31||
.
*the prANic Air vibrates*
*and is the motion of the organs of action*
*and therewith the Mindmade light arises and so appears*
*. *
spandate yat sa* tat_vAyu: x
ceSTA karma.indriya-vrajam x
rUpAloka.manaskAra-jAtam x
iti_api bhAvayan xx
*vwv. That which throbs (will be) its vital air (or breath). Its movement
(will be) the group of organs of action. It is thus manifesting also the
collection (or species) of objects, perceptions and mental actions.
*vlm.31. Then there is the breathing air (the air of breath or breath of
life), which actuates the energies of the organs of action. It is this air
which is the cause—of vision, and mover of the internal organs of the mind
and thought.
*AB. yat spandate tad vAyu: prAnAdi-vRtti: ||
आतिवाहिक-देह=आत्मा तिष्ठत्य् अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३।१३।३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||3|13|32||
.
AtivAhika.deha.AtmA tiSThati_ambaram ambare *+ *evam ucchUnatAm tasmin
bhAvayan tejasa: kaNe
*. *
*the AtivAhika.Traveler Body*
*is*
*like sky in the sky*
*from That an expansion in That*
*arising in a tejas-spark*
*. *
*vwv. The individual soul with the subtle thought-body stands in space as
the space (of individualised consciousness).
*sv. Thus abides in the body, the jiva which has the extremely subtle body
of consciousness, imagining various external physical experiences and
various internal psychological experiences.
असत्याम् सत्य-सम्.काशो ब्रhmAस्ते जीव-शब्दवत् ।
asatyAm satya-saMkAza:_brahmÂste jIva-zabdavat |
इत्थम् स जीव-शब्दार्थ: कलनाकुलताम् गतः ॥३।१३।३३॥
ittham sa: jIva-zabdArtha: kalanÂkulatAm gata: ||3|13|33||
.
asatyAm - *to the unreal - *satya.*real/existent*-saMkAza*.resembling/appearance
-*
*Brahmaa the Immense* - Aste.*is.at/exists.as -* *like th Living.*jIva-
*word* - ittham.*so* - sa:.*that.he *- jIva* Living.*jIva-zabdArtha.*word.meaning
-* alana.*causal.idea/*kalanA.*imagining*-Akula.*confused\crowd*.tA-*ness*.m
- gata.*hvg.gone*.
*what is notSo seems to be So*
*:*
*brahmA assumes the meaning of the word "jIva"*
*and that meaning enters into great profusion*
*. *
*sv.33 Thus, resting in the unreal which however appears to be real,
brahman, now appearing to be jiva, becomes confused.
*vlm.33. The word jIva or the living soul (zoo), is brought under a
figurative sense, 'to mean something1 real in the unreal body'. hence
brahmA is said to be the life and soul of the unreal world.
आतिवाहिक-देहात्मा चित्त-देह.अम्बर.आकृतिः ।
AtivAhika-deha.AtmA citta-deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार-मण्डम् संस्थम् प्रपश्यति ॥३।१३।३४॥
sva.kalpanA.anta: AkAra-maNDam saMstham prapazyati ||3|13|34||
.
AtivAhika-deha.AtmA citta-deha.ambara.AkRti: *+ *sva.kalpanA.anta:
AkAra-maNDam saMstham prapazyati
*. *
*the AtivAhika.Traveler is called the Subtle Body*
*—*
*a construct of the embodied Affective mind*
*estabished as the self-conceived gist* of embodiment*
*it perceives*
*. *
*vlm.34 The gross embodied soul is in the form of emptiness, like the mind,
yet it imagines itself to reside in an egg-shaped space inside the body, as
Brahma is supposed to be seated in the cosmic egg.
##**maNDa* *-m.-* the scum of boiled rice (or any grain) uttarar. • the
thick part of milk, cream (cf. #dadhimaNDa) • the spirituous part of wine
&c. (W. also "foam or froth; pith, essence; the head") • *-m.-* a frog (cf.
#maNDUka) • *-f.-* the emblic myrobalan tree; spirituous or vinous liquor,
brandy.
कश्चिज् जल-गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
ka:cit_jala-gatam vetti ka:cit samrAT-svarUpiNam |
भावि.ब्रह्माण्ड-कलनाम् पश्यत्य् अनुभवत्य् अपि ॥३।१३।३५॥
bhAvi-brahmANDa-kalanAm pazyati_anubhavati api ||3|13|35||
.
ka:cit.*whoever* –
jala-gatam
vetti
ka:cit.*whoever* –
samrAT-svarUpiNam |
bhAvi-brahmANDa-kalanAm
pazyati_anubhavati api *-* *x *
*. *
*some know it as arisen from the waters, *
*some as the sovereign Lord*
*: *
*this parcel of being out of the brahma-Egg*
*some see and also experience*
*. *
*sv. Someone thinks he is brahma, someone else thinks he is something else
in this manner the jiva imagines it is this or that, and so binds itself to
the illusion of world.appearance.
*vlm. Some view the spirit of God as floating on the surface of the waters
(in the form of Narayana). Others view it in the person of the Lord of
creatures (Pashupati, Shiva). There are others who look at the spirit of
God as infused throughout the creation in the figure of_virAj_(the
primordial man).
आत्म-गर्भ-गृहीम् चित्ताद् यथा-संकल्पम् आत्मनः ।
Atma-garbha-gRhIm cittAt_yathA-saMkalpam Atmana: |
देश-काल-क्रिया-द्रव्य-कल्पना-वेदनम् स तत् ॥३।१३।३६॥
deza-kAla-kriyA-dravya-kalpanA-vedanam sa: tat ||3|13|36||
.
-m *self/Self*+*embryo/sprout+dweller –*
*from/thru Affective.mind* - *as a* *Concept of self *
*known as imagination acting in Place&Time*
*he is that*
*. *
*pregnant with chitta.Affection*
*begotten thru the conception of the Self*
*by imagining substantive action in time and place*
*he is That*
*.*
*vlm.36 The soul or spirit is the spacious womb of production. It is the
means of executing its own purposes and of knowing the proper time and
place. It is the article and the manner of action.
*** Atma.*self/Self*-garbha.*embryo/sprout-*gRhI.*house/holder-*m- *from/thru
*- citta.*Affective/mind*-At - yathA*.so/in.this.way -* saMkalpa.*Concept*
*-*m *@ *Atma.*self/Self*-na: | deza.*place*-kAla.*time*-kriyA.
*Action/rite-*dravya.*substance/possession-*kalpanA.*Imagining*-vedana.
*knowing-*m sa:.*that.he *- tat.*that*.one
भावयन् शब्द-निर्माता शब्दैर् बध्नाति कल्पितैः ।
bhAvayan zabda-nirmAtA zabdai: badhnAti kalpitai: |
आतिवाहिक-देहो ऽसाव् इत्य् असत्य-जगद्-भ्रमे ॥३।१३।३७॥
AtivAhika-deha:_asau_iti_asatya-jagat-bhrame ||3|13|37||
.
bhAvayan.*regard\feeling-*zabda.*word/sound*-nirmAtA.*maker/creator -
by/with *zabda.*word/sounds*.i: badhnAti.*binding -* kalpita.*imagined**-*i:
| *Âtivaahika Traveler-*deha.*body*: asau.*this.one* - iti.*so* - *in/when *
asatya.*unreal/notSo*-jagat.*world-*bhrama.*delusion*.e
*. *
*he*
*becomes the inventor of words,*
*and it's these imagined words that_bind*
*this AtivAhika Traveler,*
*the subtle body,*
*in the unreal world-delusion*
*. *
*vlm.37. The mind is the inventor of words, expressive of ideas (in the
soul), and subjects itself to the arbitary sounds of its own invention.
Hence God is erroneously said to be embodied in words (sabda brahmA of
MimAnsA philosophy) in this world of errors.
* bhAvayan.*regard\feeling-*zabda.*word/sound*-nirmAtA.*maker/creator -
by/with *zabda.*word/sounds*.i: badhnAti.*binding -* kalpita.*imagined**-*i:
| *Âtivaahika Traveler-*deha.*body*: asau.*this.one* - iti.*so* - *in/when *
asatya.*unreal/notSo*-jagat.*world-*bhrama.*delusion*.e
असत्य एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha.uDDayanam yathA |
इत्य् अन्.उत्पन्न एव असौ स्वयम्.भूः स्वयम् उत्थितः ॥३।१३।३८॥
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||3|13|38||
.
*in the unreal*
*he manifests*
*like someone flying in a dream*
*.*
*thus*
*uneffected only*
*he the SelfBorn arises as himself*
*. *
asatya* eva kacati svapne kha.uDDayanam yathA |
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: |
*vlm. The unproduced and self-born brahma, that has risen of himself (and
represents the mind), is as unreal as the soaring of a man in the sky in
his dream.
आतिवाहिक.देह.आत्मा प्रभुर् आद्यः प्रजापतिः ।
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड.आकारिणि भ्रमे ॥३।१३।३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||3|13|39||
.
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: *+ *etasmin* api sampannam
brahmANDa.AkAriNi bhrame
*. *
*the embodied AtivAhika.Traveler *
*—the primal Lord prajApati—*
*is produced in the delusive form of the brahma-Egg*
*.*
*vlm.39 This all supporting and embodied soul is the creator Lord of
Creatures who is said to have formed this illusory frame of the world.
न किम्चिद् अपि सम्.पन्नम् न च जातम् न दृश्यते ।
na kim.cit_api sampannam na ca jAtam na dRzyate |
तद् ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥३।१३।४०॥
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||3|13|40||
.
*not anything at.all has happened*
*nor been born*
*nor seen*
*That_brahmic Space*
*is Space that is a place without a boundary*
*.*
na kim.cit_api sampannam na ca jAtam na dRzyate + tat_brahmAkAzam AkAzam x
eva sthitam an.antakam
.
*vlm.40. But there was nothing formed or born in it (in reality); nor is
there any substance to be found in the world. It is the same vacuous form
of brahmA still, whose essence is known to extend as the infinite space
itself.
संकल्प.नगर.आकारम् एतत् सद् अपि न एव सत् ।
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
अनिर्मितम् अरागम् च एतत् वै चित्रम् उत्थितम् ॥३।१३।४१॥
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||3|13|41||
.
saMkalpa.nagara.AkAram etat sat_api na_eva sat *+ *a.nirmitam a.rAgam ca
etat_vai citram utthitam
*. *
*like an imagined city*
*This*
*seems to be*
*So*
*—tho not actually So—*
*uncreated, without art, so this wonder is arisen*
*. *
*vlm.41 Things that appear to be real are as unreal as an imaginary city.
They present a variety of forms and colors to the fancy, but have not been
built or painted by anybody.
अकृतम् च अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
महा.कल्पे विमुक्तत्वाद् ब्रह्मा.आदीनाम् असंशयम् ॥३।१३।४२॥
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a-saMzayam ||3|13|42||
.
*not created*
*yet experienced*
*not So*
*but seeming to be So*
*—*
*at Doomsday they*
*all*
*become free,*
*brahmA and all the other gods*
*. *
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam + mahA.kalpe
vi.muktatvAt x
brahmA.AdInAm a-saMzayam
.
*vlm.42 Nothing that is unmade or un-thought of can be real, and the gods
Brahma and others, being freed from their business at the universal
dissolution of existence, could neither resume their functions to make or
have materials with which to make.
स्मृतिर् न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥३।१३।४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||3|13|43||
.
*having no prior memory at all, nor prior cause, thus he is the SelfBorn*
*:*
*and whatever is selfborn*
*thatever thereby is considered to be That-born*
*.*
*vwv.1093/3.13.43a. Nor any previous memory is the cause of (the appearance
of) brahmA (the self-born Creator).
*sv. brahmA the creator could not create the world as it was before the
cosmic dissolution, for brahmA attained final liberation then.
*vlm.43. The self-born brahmA, having then neither his remembrance of the
past, nor any material appliance at hand, could neither form an ideal or
material world out of nothing. Therefore production of brahmA and formation
of the universe are alike (chimerical).
अनाद्य्.अनुभवस् त्व् इत्थम् यो ऽत्र अस्त्य् अवनिक.आदिके ।
an.Adi.anubhava:_tu ittham ya:_atra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥३।१३।४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||3|13|44||
.
*but*
*such beginningless experience*
*is*
*dreamed*
*—*
*as.if composed of earth and other elements*
*—*
*as.if it were the waking state*
*. *
an.Adi.anubhava:_tu ittham ya:_atra asti avanika.Adike + svapna.anubhUtam
pRthvi.Adi prabodhe yAdRzam bhavet
.
*vlm.44. The earth and all other existences, are but the eternal ideas of
the divine mind, and they appear to us as objects of a dream in our waking
state: (when they vanish into airy nothing).
स्मृतः स व्योम-मात्र.आत्मा सर्वदा एव स्मृतम् जगत् ।
smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥३।१३।४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||3|13|45||
.
smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat *+ *yatra yatra yathA
toye dravatvam nAma bhidyate
*. *
*wherever we know the sky.only-self as everywhere*
*thereby we also know the world*
*:*
*just.as wherever there is water*
*it is just distinguished fluidity*
*. *
*vlm.45 The Divine Spirit is known only as an emptiness, therefore the
world must also be emptiness because like produces like. So all waters are
liquid, though they are made to pass under different names.
तत्र तत्र तथा न अन्यः सर्गो ऽस्ति परमात्मनि।
tatra tatra tathA na_anya: sarga:_asti paramAtmani |
सृष्टिर् एवम् इयम् प्रौढा सम एव त्व् अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||3|13|46||
.
*therever it is thus and is not otherwise*
*.*
*for the sarga Creation is in the Supreme Self*
*—*
*its emission is its evolution*
*and the Creation is within the same*
*. *
tatra tatra tathA na_anya: sarga:_asti paramAtmani + sRSTi:_evam iyam
prauDhA sama* eva tu_ayam sthita:
.
*vlm.46. This creation is every where the same in the Supreme Spirit. It is
but an evolution of the same (though presenting different aspects to us);
and the creator is always and everywhere immutable in his nature.
भात्य् एवम् नाम ब्रह्माण्डम् व्योमात्मा इव अतिनिर्मलम् ।
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म-निर्मित-विभ्रमम् ॥३।१३।४७॥
dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam ||3|13|47||
.
*so*
*there appears what's called the brahma-Egg*
*—*
*as.if in the immaculately spacious sky*
*.*
*but*
*this perception in this calm is a self-constructed delusion*
*.*
bhAti_evam nAma brahmANDam vyoma.AtmA iva_ati.nirmalam *+ *
dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam
*. *
*vlm.47 The empty universe, under the name of the cosmic egg, shines as
clearly as the Divine Spirit. It is calm in its appearance and becomes
disturbed by causes born in itself.
निराधारम् निराधेयम् अद्वैतम् च_ऐक्य-वर्जितम् ।
nir.AdhAram nir.Adheyam advaitam ca_aikya-varjitam |
जगत्-संविदि जातायाम् अपि जातम् न किम्चन ॥३।१३।४८॥
jagat-saMvidi jAtAyAm api jAtam na kimcana ||3|13|48||
.
nirAdhAra.*x-*m nirAdheya.*x-*m advaita.*nondual-*m ca.*too *- aikya.
*single*-varjita.*x-*m | *in/when *- jagat.*world-*saMvit.
*Awareness/intelligence-*i @ jAta.AyAm api.*altho/even -* jAta.*x-*m na.
*not*- kimcana.*anything/whatever*
*. *
*without support*
*with nothing to support*
*nondual*
*yet without oneness*
*it's born thru awareness of the world*
*yet not born at all*
*.*
*vwv.1551/3.13.48-49. Even when the perception of the world is born,
nothing whatever is born. The Supreme Sky (of Consciousness), void all
around and clear, is alone settled.
*vlm.48 It is supported by the unsupported Supporter of all who is one and
without a second, but devoid of unity in creation. All this is born in His
consciousness and therefore there is nothing new that is produced.
*vlm.p.48 It is supported by the unsupported Supporter of all who is one
and without a second, but devoid of unity in creation. All this is born in
His consciousness and therefore there is nothing new that is produced.
*sv.48 45-51 Cosmic consciousness alone exists now and ever; in it are no
worlds, no created beings.
परमाकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
सर्व.सम्.सारता न अस्ति यद् एव तद् अवस्थितम् ॥३।१३।४९॥
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||3|13|49||
.
parama.AkAza.*Absolute.Space*-m A.*@/covering-*zUnya.*x-*m accham eva
vyavasthitam *+ *sarva.saMsAratA na_asti yat_eva tat_avasthitam *-* *x *
*. *
*it is Supreme Space*
*full* of the empty*
*clear*
*yet manifesting the whole state of saMsAra*
*—*
*which is‑not*
*yet is*
*determined within That*
*.*
*vwv.1551/3.13.48-49. Even when the perception of the world is born,
nothing whatever is born. The Supreme Sky (of Consciousness), void all
around and clear, is alone settled.
*vlm.p.49 He who is of the form of unlimited space without any emptiness in
it, who is transparent yet teeming with abundance, and who is the whole
world without any worldliness in him, truly underlies everything.
##*zUnya - *AzUnya*‑ ‑ 'full of the empty'; [a term that seems unique to
YV: <paramAkAzam AzUnyam accham eva vyavasthitam> FM.3.13.49 ++
न आधेयम् तत्र न आधरो न दृश्यम् न च द्रष्टृता ।
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥३।१३।५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
.
*a predicate cannot exist without a subject*
*:*
*there is no Percept without a Perceiver*
*.*
*there is no brahma-Egg, no brahma, nor any such matter for dispute*
*. *
na_Adheyam tatra na_Adhara: na dRzyam na ca draSTRtA + brahmANDam na_asti
na brahmA na ca vaitaNDikA kva.cit
.
*vwv. In That, there is neither support or anything to be supported;
neither subjecthood nor the visible object; neither the cosmos nor the
Creator brahmA; nor anything controversial anywhere.
*vlm.p.50 He who is neither the container nor the contained, nor the
appearance of the world, who is neither the world nor its creator, and
about whom there can be no dispute or disputant, is truly the unknown God
{brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}.
न जगन्_न अपि जगती शान्तम् एव अखिलम् स्थितम् ।
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा आत्मना आत्मनि ॥३।१३।५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||3|13|51||
.
*it is not this, the going world, nor all its people*
*.*
*it is quiescence only*
*that unbroken state of brahman Immensity alone manifesting transparency*
*:*
*the Self by the self in the self*
*. *
na jagat_na_api jagatI -* no World nor any Worldling: - *
zAntam eva -* quiet quite - *
akhilam.*totally.wholly-* sthita.*existent/situate*-m |
brahmaiva.*Braahmic.only -* kacati.*projecting* –
svaccham ittham AtmA_AtmanA_Atmani |
*vwv. 1485/3.13.51. There is neither the world nor people. The Whole exists
quite tranquil. brahman alone shines clearly in this manner. The Self
(shines) by Itself in Itself.
*vlm.51 He who is neither the passing world nor any of its passing things,
who is quite at rest yet situated in all things (whether moving or
quiescent), is the only Brahma that shines of himself in himself.
*vlm.p.51 He who is neither the passing world nor any of its passing
things, who is quite at rest yet situated in all things (whether moving or
quiescent), is the only brahma that shines of himself in himself.
चित्त्वाद् द्रवत्वात् सलिलम् इव आवर्ततया आत्मनि ।
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद् एव इदम् आभाति सद् इव इह अनुभूयते ॥३।१३।५२॥
a-sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||3|13|52||
.
cittvAt_dravatvAt salilam iva AvartatayA_Atmani *+ *a-sat_eva_idam AbhAti
sat_iva_iha_anubhUyate
*. *
*chit.Consciousness thru fluidity becomes water*
*just.as*
*only from its whirling in the self*
*what is not.So appears as This*
*:*
*"as.if-So" is what it becomes*
*.*
*vlm.52. As we form in ourselves the image of a whirlpool, by the idea of
the fluidity of water in our minds; so the sight of the world produces the
false notion of its reality in the mind.
अथवा स्व.स्वरूपत्वात् सद् एव इदम् अनामयम् ।
athavA sva.svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात-मात्र.अम्बर.उदरम् ॥३।१३।५३॥
a-khaNDitam an.Adyantam jJAta-mAtra.ambara.udaram ||3|13|53||
.
athavA sva.svarUpatvAt sat_eva_idam anAmayam + a-khaNDitam an.Adyantam x
jJAta-mAtra.ambara.udaram
.
*vlm.53 All unrealities become extinct at the end, as we see the death of
our frail bodies in dreams. The essential part of our soul remains
unscathed because of its own nature of indestructibility in the form of
everlasting consciousness in the atmosphere of our intellects.
*otherwise*
*in its own nature Suchness indeed always exists*
*as this limitless unbroken unbounded sky-womb of what is known*
*. *
आकाश एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
स ह्य् आतिवाहिक.वपुर् न तु भूत-रूपी
sa: hi_AtivAhika-vapu:_na tu bhUta-rUpI
पृत्व्यादि तेन न सद् अस्ति यथा न जातम् ॥३।१३।५४॥
pRthvi.Adi tena na sat_asti yathA na jAtam ||3|13|54||
.
AkAze.*x*/AkAza.*x-*: *in/when\the Space *- eva.*very**/only* - parame.*in.the
Absolute -*
prathama:.*at.first*: - *the* prajA.Iza:*.Lord of the People - *nityam.
*ever/always* - svayam.*itself* - kacati.*projecting* - *by/with* zUnyatA.
*emptiness*‑tayA sama.*same/equal*: -
ya:.*who *– sa:.*that.he *- hi.*for/! –* *Âti.vaahika Traveler*-vapu:*body
-* na.*not *- tu.*tho* – *something *bhUta.*becoming*-rUpI*.Formed.of* -
pRthvi.Adi – *the 5 Elements - *
tena.*by/with.that* - na.*not *- sat.*being.So/real *- asti.*is/exists *-
yathA*.so/in.this.way -* na.*not *– jAta.*born/happened-*m
*. *
*in Supreme Space*
*the first Lord of Mankind eternally projects himself*
*—who is the same as Emptiness—*
*as the Subtle Body*
*but not with the Form of a being made of the Earth- elements*
*and thus he's not-So*
*and so not-born*
*.*
*vlm.54 Brahma, the prime Lord of creatures, is ever manifest by himself in
the form of emptiness in the Supreme Spirit. He being of a spiritual form,
like the mind, has no material body formed of earth or any other material.
Therefore He is both real and unborn.
*** AkAze.*x*/AkAza.*x-*: *in/when\the Space *- eva.*very**/only* - parame.*in.the
Absolute -* prathama:.*at.first*: - *the* prajA.Iza:*.Lord of the People - *
nityam.*ever/always* - svayam.*itself* - kacati.*projecting* - *by/with*
zUnyatA.*emptiness*‑tayA sama.*same/equal*: - ya:.*who *– sa:.*that.he *-
hi.*for/! –* *Âti.vaahika Traveler*-vapu:*body -* na.*not *- tu.*tho* – *something
*bhUta.*becoming*-rUpI*.Formed.of* - pRthvi.Adi – *the 5 Elements - *
tena.*by/with.that* - na.*not *- sat.*being.So/real *- asti.*is/exists *-
yathA*.so/in.this.way -* na.*not *– jAta.*born/happened-*m*. *
*o*ॐ*m*
DAILY READINGS fr 19 April, 2019
fm5051 2.ap19-20 uddAlaka.Honeytongue .z54
https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0
fm7063 3.ap19 NESTED BOXES .z35
https://www.dropbox.com/s/m5tlmljels4ab55/fm7063%203.ap19%20NESTED%20BOXES%20.z35.docx?dl=0
fm3014 1.ap19..21 Grandfather brahmA Evolves .z86
https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0
*FM.Canto 3.14 *
*FM.3.14
*FM.3.15
*FM.3.16
*FM.3.17
*FM.3.18
*FM.3.19
*FM.3.20
*FM.3.21-30
*FM.3.31-40
*FM.3.41-50
*FM.3.51-60
*FM.3.61-70
*FM.3.71-80
*FM.3.81-90
*FM.3.91-110
*FM.3.111-122
*o*ॐ*m*
*FM.3.1-5
DAILY READINGS st 6 April, 2019
fm5046 2.ap06-07 The Ruin of gAdhi's Kingdom .z42
https://www.dropbox.com/s/jsmiagqzjoknbv4/fm5046%202.ap06-07%20The%20Ruin%20of%20gAdhi%27s%20Kingdom%20.z46.docx?dl=0
fm7054 3.ap6 Seedless Creation .z33
https://www.dropbox.com/s/a8lgotd2mo20p1d/fm7054%203.ap6%20Seedless%20Creation%20.z33.docx?dl=0
fm3007 1.ap06-07 How the World is not.So .z45
https://www.dropbox.com/s/6cfnahokggm1ysc/fm3007%201.ap06-07%20How%20the%20World%20is%20not.So%20.z45.docx?dl=0
FM.3 complete
https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
fm3006 1.ap05 The Better Remedy .z22
https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0
*o*ॐ*m*
FM.3.6
*THE BETTER REMEDY *
*therefore*
*thru personal effort*
*make use of *
*this *
*outstanding remedy*
*—the good Company of a good **Shaastra—*
*to cure your* *Samsaara-sickness*
*.*
*Vasishtha said—*
अस्य देवाधिदेवस्य परस्य परमात्मनः ।
asya deva-adhidevasya parasya paramAtmana: |
ज्ञानाद् एव परा सिद्धिर् न त्व् अनुष्ठान-दुःखतः ॥३।६।१॥
jJAnAt_eva parA siddhi:_na tu_anuSThAna-du:khata: ||3|6|01||
.
*Beyond the absolute self of this Overlod of Gods, however,*
*Wisdom, the power beyond, does not come thru painful practices*
*.*
*vlm. It is by the knowledge of this transcendent supreme spirit and God of
gods, that one may become an adept (in divine service), and not by the
rigour of religious austerities and practices.
*sv. This supreme self cannot be realised, O rAma, by means other than
wisdom — not indeed by exerting oneself in religious practices.
*vwv.1680/1. The highest fulfilment arises only from the Knowledge of this
Supreme God of gods, who is the Supreme Self; but not thru the pain of
religious practices.
*kdm: The final (parA) attainment(siddhiH) of this Greatest of the Gods
(devAdhidevasya) who is beyond (even) the ParamAtman, (paramAtmana:
parasya) is only thru knowledge(jJAnadeva) and not (na tu) by painful
(du:khataH)(religious ) practices(anuSThana).
asya.*of.this/its -* deva.God\*hey Divinity*.adhideva.*presiding.God-*sya - *of
*para.*other/beyond*-.sya parama.*absolute-*.AtmA.*self*.na: - *from/thru*
jJAna.*Knowledge/Wisdom-*At eva.*even/only -* para.*other/beyond*-.A siddhi.
*Power/skill-*.: - na.*not -* tu.*tho/however -* anuSThAna.*performing,
practice-*du:kha.*pain-*tas.*from/thru* *- xx*
अत्र ज्ञानम् अनुष्ठानम् न त्व् अन्यद् उपयुज्यते ।
atra jJAnam anuSThAnam na tu_anyat_upayujyate |
मृगतृष्णा-जल-भ्रान्ति-शान्तौ च इदम् निरूपितम् ॥३।६।२॥
mRgatRSNA-jala-bhrAnti-zAntau ca_idam ni.rUpitam ||3|6|02||
.
*here *
*the only Rite to practice *
*is*
*Wisdom*
*.*
*nothing else is required*
*: *
*when the mirage-water disappears*
*things become clear*
*.*
atra.*here/now** - *jJAna.*Knowledge/Wisdom-*.m anuSThAna.*performing,
practice-*.m x
na.*not -* tu.*tho/however -* anyat.*another* - upayujyate.*is.useful/applicable
-* x
mRgatRSNA.*mirage-*jala.*water-*bhrAnti.*delusion-*zAnti.*peace-*au ca.*and/also
- *idam.*this -* nirUpita.*determined-*m x
.
*vlm.2 Here nothing else is needed than the culture and practice of divine
knowledge, and thereby the truth being known, one views the errors of the
world like a satisfied traveler looks at a mirage in a clear light.
atra.*here/now** - *jJAna.*Knowledge/Wisdom-*.m anuSThAna.*performing,
practice-*.m - na.*not -* tu.*tho/however -* anyat.*another* - upayujyate.*is.useful/applicable
-* - mRgatRSNA.*mirage-*jala.*water-*bhrAnti.*delusion-*zAnti.*peace-*au ca.*and/also
- *idam.*this -* nirUpita.*determined-*m
.
न ह्य् एष दूरे न.अभ्याशे न्.आ.लभ्यो विषमे न च ।
na hi_eSa* dUre na_abhyAze na_Alabhya:_viSame na ca |
स्व.आनन्द.आभास=रूपो ऽसौ स्व.देहाद् एव लभ्यते ॥३।६।३॥
sva.Ananda.AbhAsa=rUpa:_asau sva.dehAt_eva labhyate ||3|6|03||
.
*it *
*is not far away *
*nor near*
*: *
*there is no trouble to find it*
*:*
*it's the experience of Happiness that you get in your own body*
*! *
na.*not -* hi.*since/for -* eSas.*this -* dUre.*far.away* - na.*not - whin *
abhyAza.*vicinity/result-*e *- *na.*not -* Alabhya.*attainable-*: - *whin *
viSama.*changing-*e na.*not -* ca.*and/also - *sva.*Ur.self-*.Ananda.
*happiness/delight-*AbhAsa.*projection/appearance*-.rUpa.*form*.: asau.
*this.one* *- from/thru *sva.*Ur.self-*.deha.*body*.At eva.*even/only -*
labhyate.*get/obtaining* *- *
.
*vwv. 1678/3. This One is indeed not far away, nor near. He is not
unattainable; nor is he in an inaccessible place. He is of the nature of
the light of one's own Bliss. He is obtained only from one's own body.
*sv.3 This self is neither far nor near; it is not inaccessible nor is it
in distant places: it is what in oneself appears to be the experience of
bliss, and is therefore realised in oneself.
*vlm.3. He (God) is not far from not too near us, nor is he obtainable by
what he is not (as the adoration of images and ceremonial acts). He is the
image of light and felicity, and is perceivable in ourselves.
na.*not -* hi.*since/for -* eSas.*this -* dUre.*far.away* - na.*not - whin *
abhyAza.*vicinity/result-*e *- *na.*not -* Alabhya.*attainable-*: - *whin *
viSama.*changing-*e na.*not -* ca.*and/also - *sva.*Ur.self-*.Ananda.
*happiness/delight-*AbhAsa.*projection/appearance*-.rUpa.*form*.: asau.
*this.one* *- from/thru *sva.*Ur.self-*.deha.*body*.At eva.*even/only -*
labhyate.*get/obtaining* *- *
किञ्चिन् न उपकरोत्य् अत्र तपो-दान-व्रत=आदिकम् ।
kiJcit_na_upakaroti_atra tapa:-dAna-vrata=Adikam |
स्वभाव-मात्रे विश्रान्तिम् ऋते न अत्र अस्ति साधनम् ॥३।६।४॥
svabhAva-mAtre vizrAntim Rte na_atra_asti sAdhanam ||3|6|04||
.
*nothing whatever else is any use*
*—austerity, charity, vows —*
*there is no other method than*
*repose*
*in your own self*
*. *
kiJcit.*whatever -* na.*not -* upakaroti.*help/assisting -* atra.*here/now**
- *
tapa:.*Austerity*-dAna*.Charity*.vrata.*vow-*Adi.*beginning.with/&c.*.-ka.
*one/thing-*m *- xx*
*whin *svabhAva.*nature/self.becoming-*mAtra.*measure/unit-*.e vizrAnti
*.Repose-*.m Rte.*except/**without -* na.*not -* atra.*here/now** - *asti
*.is/existing-* sAdhana.*means/fulsilment-*m *- xx*
साधु.सङ्गम-सच्.छास्त्र=परता.एव अत्र कारणम् ।
sAdhu.saGgama-sat.zAstra=paratA_eva_atra kAraNam |
साधनम् बाधनम् मोह-जालस्य यद् अकृत्रिमम् ॥५॥
sAdhanam bAdhanam moha-jAlasya yat_akRtrimam ||3|6|05||
.
*devotion*
*to good company in keeping with the shAstra*
*—*
*here indeed is the natural means*
*of breaking.from the moha.Delusion-snare*
*. *
sAdhusaGgama.*good.company*-sacchAstra.*good.teaching*-.-paratA.-*devotion
- *eva.*even/only -* atra.*here/now** - *kAraNa.*cause-*.m *- *sAdhana.
*means/fulsilment-*.m - bAdhana.*oppressing/opposing-*m - moha.*delusion*
-.jAla.*net/web-*.sya - yat.*what/which* - akRtrima.*natural/uncontrived-*m *-
xx*
.
*vlm.4 Here austerities and charities, religious vows and observances are
of no good whatever. It is only the calm peacefulness of one’s own nature
that is of value fort a person to serve God {brahman is neuter gender, not
"he" but "it", The Immensity; Deva=God. jd}.
*KDM—Here, (atra), association with good people(sAdhusaGgama) and expertise
in good sciences — religious scriptures— (sacchastraparatA) is the only
(eva) cause (kAranam), which is the instrument (sAdhanam) and it is the
natural (akRtrimam) obstacle —or destroyer if you may— of the web of
illusion (mohajAlasya).
*jd: In FM <mAyA> is "Illusion" and <moha> is "Delusion". See CGlossary.
sAdhusaGgama.*good.company*-sacchAstra.*good.teaching*-.-paratA.-*devotion
- *eva.*even/only -* atra.*here/now** - *kAraNa.*cause-*.m *- *sAdhana.
*means/fulsilment-*.m - bAdhana.*oppressing/opposing-*m - moha.*delusion*
-.jAla.*net/web-*.sya - yat.*what/which* - akRtrima.*natural/uncontrived-*m *-
xx*
अयं स देव इत्य्.एव सम्परिज्ञान-मात्रतः ।
ayam sa* deva* iti_eva sam.parijJAna-mAtrata: |
जन्तोर् न जायते दुःखम् जीवन्मुक्तत्वम् एति च ॥३।६।६॥
janto:_na jAyate du:kham jIvan.muktatvam eti ca ||3|6|06||
.
*this only is *
*"God" *
*realizing which *
*sorrow does not arise for a person *
*and he goes on to the state of Living Freedom*
*.*
ayam sa: deva.: - *this the God - *iti eva - *(such as he is) - *
samparijJAna.mAtra.tas - *thru the mere comprehension - *
janto: - *of people - *na jAyate du:.kha.m - *there does not arise sorrow -
*
jIvan.mukta.-tva.m eti ca - *and one goes to living freedom*
*. *
*vwv.1656.y3.6.6. On account of the mere thorough knowledge that this God
(to be realised) is only Pure Existence, pain does not rise in the living
being. He arrives at the state of liberation.
*vlm..3.6.6. No sooner one has known this inward light of his as the very
God, than he gets rid of his miseries, and becomes liberated in this his
living state.
*sv.6 Indeed, when one is convinced that this self alone is real, one goes
beyond sorrow, on the path of liberation. Austerity or penance is
self-inflicted pain.
*MoT. ... "sa:" sarveSAm paramArthata: Atma-bhAvena sthitatvAt prasiddha: |
"deva:" dyotana-zIlam krIDAzIlam ca cittattvam bhavati | "ity eva"
etAvan-mAtreNa_iva | "samparijJAna-mAtrata:" samyag-jJAna-mAtreNa ... ||
##jJA - #parijJA - observe, understand, ascertain, know thoroughly, know
as (2 tam) + #samparijJA - **samparijJAnam - *total.understanding ++
*Raama said—*
सम्परिज्ञात-मात्रेण किल अनेन आत्मआ आत्मनि ।
samparijJAta-mAtreNa kila anena_AtmanA_Atmani |
पुनर् दोषा न बाधन्ते मरणाद्याः कदाचन ॥३।६।७॥
puna:_doSA* na bAdhante maraNa.AdyA: kadA.cana ||3|6|07||
.
*by fully understanding this*
*by yourself in the Self*
*evils will no longer trouble you*
*:*
*not death nor disease nor any such thing*
*.*
samparijJAta-mAtreNa x
kila_anena_AtmanA_Atmani |
puna:_doSA* na bAdhante x
maraNa.AdyA: kadA.cana xx
*KDM: samparijJAna is the supreme knowledge(jJAna—parijJAna —
samparijJAna—samyak parijJAna) — By merely (mAtrataH) having the supreme
knowledge (samparijJAna) that "This alone is Suchness"
*jd. my texts have <sampari*jJAta*>, the past part. of <sam.parijJA>,
rather than <sampari*jJAna*>
*KDM: (ayam sat iti eva), the creature (jantuH) does not come to grief (na
jAyate dukkham), and (ca) he attains (eti) freedom while living
(jIvanmuktatvam)
*vlm..7. Ráma said:--Having known the Self in himself, one is no more
exposed to the evils of life and even to death itself.
*MoT. ... "sam pari>jJAta=mAtreNa" aham.Adi-jagad adhiSThAnatayA
samyaG-nizcitena ["taking for real this world of "I &c."] ...
देवदेवो महान् एष कुतो दूराद् अवाप्यते ।
deva-deva:_mahAn_eSa* kuta: dUrAt_avApyate |
तपसा केन तीव्रेण क्लेशेन कियता अथवा ॥३।६।८॥
tapasA kena tIvreNa klezena kiyatA_athavA ||3|6|08||
.
*this is the great God of Gods*
*:*
*but how is he reached*
*so far away*
*?*
*by what harsh tapas.Austerity*
*or by what painful works*
*?*
deva-devo mahAn_eSa x
kuto dUrAt_avApyate |
tapasA kena tIvreNa x
klezena kiyatA_athavA xx
*vlm.8 But say, how is this great God {brahman is neuter gender, not "he"
but "it", The Immensity; Deva=God. jd} of gods to be attained from such
great distance (as we are placed from Him), and what rigorous austerities
and amount of pains are necessary for it?"
*Vasishtha said—*
स्व.पौरुष-प्रयत्नेन विवेकेन विकासिना ।
sva.pauruSa-prayatnena vivekena vikAsinA |
स देवो ज्ञायते राम न तपःस्नान-कर्मभि: ॥३।६।९॥
sa* deva:_jJAyate, rAma, na tapa:snAna-karmabhi: ||3|6|09||
.
*it's by your own hard work, *
*personal effort blossoming into Discernment*
*so *
*this god is to be known, Raama—*
*not thru austerity nor pious baths*
*. *
sva.pauruSa-prayatnena x
vivekena vikAsinA |
sa devo jJAyate rAma x
na tapa:snAna-karmabhi: |
*vlm.p.9 He is to be known through your courageous efforts (in knowledge
and faith) and by the aid of clear understanding and right reasoning, and
never by the practice of austerities or ablutions, or by acts attended with
bodily pain of any kind.
राग-द्वेष-तमःक्रोध-मद-मात्सर्य.वर्जनम् ।
rAga-dveSa-tama:krodha-mada-mAtsarya.varjanam |
विना राम तपो.दानम् क्लेश एव न वास्तवम् ॥३।६।१०॥
vinA, rAma, tapa:_dAnam kleza* eva na vAstavam ||3|6|10||
.
*without forsaking passion*
*—hatred, folly, anger, lust, envy—*
*Raama, all of your pious works are just an affliction, not a cure*
*. *
rAga-dveSa-tama:krodha-mada-mAtsarya.varjanam
vinA, rAma, tapa:_dAnam x
kleza* eva na vAstavam xx
vlm.10' For know, O Raama, that all your austerities and charities, your
painstaking and mortification, are of no efficacy unless you wholly
renounce your passions and enmity, your anger, pride and selfishness, and
your envy and jealousy.
राअ.आद्य्-उपहते चित्ते वञ्चयित्वा परम् धनम् ।
rAga.Adi-upahate citte vaJcayitvA param dhanam |
यद् अर्ज्यते ततो दानाद् यस्य अर्थस् तस्य तत् फलम् ॥३।६।११॥
yat_arjyate tata:_dAnAt_yasya_artha:_tasya tat phalam ||3|6|11||
.
*he *
*is deceived by his passionate Affection*
*having lusted for a perfect prize*
*for *
*whose is the goal *
*his is its fruit*
*. *
those who defraud to get money,
afflicted with their passion,
they may receive a gift thereby,
but only the giver gets the fruit
*.*
rAga.Adi-upahate citte x
vaJcayitvA param dhanam x
yat_arjyate tata:_dAnAt x
yasya_artha:_tasya tat phalam xx
*vlm.11. For whoever is liberal of any money which he has earned by
defrauding others, and with a heart full of vile passions, the merit of
such liberality accrues to the rightful owner of the property and not to
its professed donor.
*sv.11 Of what value is charity performed with wealth earned by deceiving
others—only they derive the fruits of such charity! Religious observances
add to one's vanity.
*VA. One, whose mind is destroyed by passions, who steal the wealth of
another and uses it for gifts, does not accrue merit of it, fruit of such
actions belongs to the right owner of the money.
*sv.11 Of what value is charity performed with wealth earned by deceiving
others — only they derive the fruits of such charity! Religious observances
add to one's vanity.
राग.आद्य् उपहते चित्ते व्रत.आदि क्रियते च यत् ।
rAga.Adi_upahate citte vrata.Adi kriyate ca yat |
तद् दम्भः प्रोच्यते तस्य फलम् अस्ति मनाङ् न च ॥३।६।१२॥
tat_dambha: procyate tasya phalam asti manAk_na ca ||3|6|12||
.
*when *
*Affective mind *
*is seduced by the passions *
*then *
*what gets done *
*is called *
*dambha.Deceit*
*from which there is no fruit *
*. *
rAga.Adi-upahate citte x
vrata.Adi kriyate ca yat |
tat_dambha: procyate tasya x
phalam asti manAk_na *ca xx
*vlm..3.6.12. And whoever observes any vow or rite with a mind actuated by
passions, he passes for a hypocrite and reaps no benefit of his acts.
तस्मात् पुरुष-यत्नेन मुख्यम् औषधम् आहरेत् ।
tasmAt puruSa-yatnena mukhyam auSadham Aharet |
सच्.छास्त्र-सज्.जन=आसङ्गौ संसृति व्याधि-नाशनौ ॥३।६।१३॥
sat.zAstra-sat.jana=AsaGgau saMsRti vyAdhi-nAzanau ||3|6|13||
.
*therefore*
*thru personal effort*
*make use of *
*this *
*outstanding remedy*
*—the good Company of a good Shaastra—*
*to cure your* *Samsaara.commotion-sickness*
*. *
*vlm.13. therefore try your manly exertions in securing the best remedies
of good precepts and good company, for putting down the diseases and
disturbances of the world.
*vlm.p.13. Therefore, for putting down the diseases and disturbances of the
world, try your manly exertions in securing the best remedies of good
precepts and good company.
अत्र एकम् पौरुषम् यत्नम् वर्जयित् इतरा गतिः ।
atra_ekam pauruSam yatnam varjayitvA_itarA gati: |
सर्व.दुःख-क्षय-प्राप्तौ न काचिद् उपपद्यते ॥३।६।१४॥
sarva.du:kha-kSaya-prAptau na kA.cit_upapadyate ||3|6|14||
.
*in this world*
*there's no other path than Personal Effort*
*that will bring to an end every sorrow,*
*nothing else will get you to your goal*
*. *
atra_ekam pauruSam yatnam x
varjayitvA_itarA gati: x
sarva.du:kha-kSaya-prAptau x
na kA.cit_upapadyate xx
*vwv.150/3.6.14. Giving up the singular human effort here (in this world),
no other means whatever is adequate (or suitable) for attaining to the end
of all misery.
*vlm.14. No other course of action ... manliness ...
*vlm.p.14 No other course of action, except to exert one’s courage, is
conducive to allaying all the miseries and troubles of this life.
*jd. but #puruSa -> #pauruSa = Personal] ....
शृणु तत् पौरुषम् कीदृग्.आत्म-ज्ञानस्य लब्धये ।
zRNu tat pauruSam kIdRk_Atma. jJAnasya labdhaye |
येन शाम्यन्त्य् अशेषेण राग-द्वेष-विषूचिकाः ॥३।६।१५॥
yena zAmyanti_azeSeNa rAga-dveSa-viSUcikA: ||3|6|15||
.
*hear something more about your effort to attain*
*Atma-jJAna*
*the Self-Wisdom by which the plagues of lust and anger are subdued*
*. *
zRNu tat pauruSam kIdRk x
Atma. jJAnasya labdhaye x
yena zAmyanti_azeSeNa
*whereby are quieted totally *
rAga-dveSa-viSUcikA:
*the plagues of passion & anger *
*. *
*vlm.15. Now learn the nature of this manliness for your attainment to
wisdom, and annihilation of the maladies of passions and affections and
animosity of your nature.
*vlm.p.15 Now learn what this courage is so that you may attain wisdom and
annihilate the maladies of passions, affections and animosity in your
nature.
यथासम्भवया वृत्त्या लोक-शास्त्र-अविरुद्धया ।
yathA.sambhavayA vRttyA loka-zAstra-a.viruddhayA |
संतोष-संतुष्ट-मना भोग-गन्धम् परित्यजेत् ॥३।६।१६॥
saMtoSa-saMtuSTa-manA bhoga-gandham parityajet ||3|6|16||
.
*by taking things as they happen*
*not against custom or shAstra*
*to become content with your contentment*
*give up all traces of enjoyment*
*...*
yathA.sambhavayA vRttyA x
loka-zAstra-a.viruddhayA x
saMtoSa-saMtuSTa-manA x
bhoga-gandham parityajet xx
*vlm.p.16 True courage consists in remaining in an honest calling that
conforms with the law and good customs of your country, and in a contented
mind that shrinks from savoring the enjoyments of life.
यथासम्भवम् उद्योगाद् अन्.उद्विग्नतया स्वया ।
yathA-sambhavam udyogAt_an-udvignatayA svayA |
साधु.सङ्गम-सच्छास्त्र-परताम् प्रथमम् श्रयेत् ॥३।६।१७॥
sAdhu-saMgama-sat.zAstra-paratAm prathamam zrayet ||3|6|17||
.
*... *
*thru an effort *
*as it occurs *
*by your own effortlessness*
*.*
*first come good company *
*and *
*this good shAstra*
*. *
yathA-sambhavam udyogAt x
an-udvignatayA svayA x
sAdhu-saMgama-sat.zAstra-paratAm x
prathamam zrayet xx
*vlm. ... the exertion of one's energies to the utmost of his power,
without bearing any murmur or grief in his soul ...
*vlm.p.17 It consists in the exertion of one’s energies to the utmost of
his power, without bearing any murmur or grief in his soul, and in one’s
devotion to the society of the good and perusal of good works and
scriptures.
*VA. ... the best of the effort, and without sufferings ...
*AS: As far as possible (yathAsaMbhavam udyogAt), with a calm mind
(anudvignatayA svayA) , one should dedicate to good company and scriptures
as a first step.
यथाप्राप्त-अर्थ-संतुष्टो यो गर्हितम् उपेक्षते ।
yathA.prApta-artha-saMtuSTa:_ya:_garhitam upekSate |
साधु-संगम-सच्छास्त्र-परः शीघ्रं स मुच्यते ॥३।६।१८॥
sAdhu.saMgama-sat.zAstra=para: zIghram sa* mucyate ||3|6|18||
.
*be *
*contented with what comes *
*.*
*what good company and good shaastras counsel against*
*you should avoid*
*. *
*so*
*quickly find Freedom*
*.*
yathA.prApta-artha-saMtuSTa:_ya:_garhitam upekSate *- xx*
sAdhu.saMgama-sat.zAstra=para: zIghram sa* mucyate *- xx*
.
*vlm.p.18 He is truly brave who is quite content with what he gets, and
spurns at what is unlawful for him to take; who is attached to good company
and eager to study faultless works.
विचारेण परिज्ञात-स्वभावस्य महामतेः ।
vicAreNa parijJAta-svabhAvasya mahAmate: |
अनुकम्प्या भवन्त्य् एते ब्रह्म-विष्ण्व्*इन्द्र-शङ्कराः ॥३।६।१९॥
anukampyA bhavanti_ete brahma-viSNu*indra-zaGkarA: ||3|6|19||
.
*with the Enquiry of a great mind*
*of an understanding nature*
*Vishnu, Shiva, Indra, and all the Gods*
*are compassionate*
*. *
vicAreNa x
parijJAta-svabhAvasya x
mahAmate: x
anukampyA bhavanti_ete x
brahma-viSNu*indra-zaGkarA: xx
*vlm.19. And they who are of great minds, and have known their own natures
and those of all others by their right reasoning, are honoured by the gods
Brahmá, Vishnu, Indra and Siva.
*vlm.p.19 They who are of great mind, and who have known their own natures
and those of all others by their right reasoning, are honored by the gods
brahma, Vishnu, indra and Shiva.
देशे यं सुजनप्राया लोकाः साधुं प्रचक्षते ।
deze yam sujana-prAyA* lokA: sAdhum pracakSate |
स विशिष्टः स साधुः स्यात् तम् प्रयत्नेन संश्रयेत् ॥३।६।२०॥
sa* viziSTa: sa* sAdhu: syAt tam prayatnena saMzrayet ||3|6|20||
.
*where*
*you find someone*
*whom most good people consider good*
*who is distinguished as a Saadhu*
*you should endeavor to have recourse to him*
*. *
*in a *deza.*place*.e x
yam -* one whom - *
sujana-prAyA** - most people - *lokA: - *of the worlds – *
sAdhum pracakSate -* is called a "Saadhu" - *
sa* viziSTa: sa* sAdhu: syAt x
tam prayatnena saMzrayet xx
*vlm.20. He who is called a righteous man by the majority of the good
people of the place, is to be resorted to with all diligence as the best
and most upright of men.
अध्यात्म-विद्या विद्यानाम् प्रधानम् तत् कथाश्रयम् ।
adhyAtma-vidyA vidyAnAm pradhAnam tat kathA.Azrayam |
शास्त्रम् सच्छास्त्रम् इत्य् आहुर् मुच्यते तद् विचारणात् ॥३।६।२१॥
zAstram sat.zAstram iti_Ahu:_mucyate tat_vicAraNAt ||3|6|21||
.
*the Science of the OverSelf *
*is of the sciences the foremost of all the resources for learning*
*That*
*.*
*they call it a Good Shaastra that frees thru Enquiry into That*
*. *
adhyAtma.*Overself*-vidyA vidyAnAm x
pradhAnam tat kathA.Azrayam x
zAstram sat.zAstram iti_Ahu: x
mucyate tat_vicAraNAt xx
*vlm.21. Those religious works are said to compose the best Sástra, which
treat chiefly of Spiritual knowledge; and one who constantly meditates on
them, is surely liberated (from the bonds of this world).
सअच्छास्त्र-सत्संगम-जैर् विवेकैस्
sat.zAstra-sat.saMgama=jai:_vivekai:
तथा विनश्यन्ति बलाद् अविद्याः ।
tathA vinazyanti balAt_avidyA: |
यथा जलानाम् कतक-अनुषङ्गाद्
yathA jalAnAm kataka-anuSaGgAt
यथा जनानां मनयो ऽपि योगात् ॥३।६।२२॥
yathA janAnAm manaya:_api yogAt ||3|6|22||
.
*with good shAstra and Good Company*
*with reasoning discernment*
*all our ignorance is at once abolished*
*as a kataka nut clears cloudy water.*
.
sat.zAstra-sat.saMgama=jai:_vivekai: *- xx*
tathA vinazyanti balAt_avidyA: *- xx*
yathA jalAnAm kataka-anuSaGgAt *- xx*
yathA janAnAm manaya:_api yogAt *- xx*
.
*vlm.22. It is by means of right discrimination derived from the keeping of
good company and study of holy works, that our understanding is cleared of
its ignorance, as dirty water is purified by Kata seeds, and as the minds
of men are expurgated by the Yoga philosophy.
*o*ॐ*m*
FM.3.7
*o*ॐ*m*
FM.3.8
*सर्ग ३.८ *
राम उवाच ।
rAma* uvAca |
कया एतज् ज्ञायते युक्त्या कथम् एतत् प्रसिध्यति ।
kayA_etat_jJAyate yuktyA katham etat prasidhyati |
न्याय*अनुभूत एतस्मिन् न ज्ञेयम् अवशिष्यते ॥३।८।१॥
nyAya-anubhUta* etasmin na jJeyam avaziSyate ||3|8|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
बहु-कालम् इयम् रूढा मिथ्याज्ञान-विषूचिका ।
bahu-kAlam iyam rUDhA mithyAjJAna-viSUcikA |
जगन्-नाम्न्य् अविचार*आख्या विना ज्ञानम् न शाम्यति ॥३।८।२॥
jagat-nAmni_avicAra-AkhyA vinA jJAnam na zAmyati ||3|8|2||
वदाम्य् आख्यायिका राम या इमा* बोध-सिद्धये ।
vadAmi_AkhyAyikA, rAma, yA* imA* bodha-siddhaye |
ताश् चेच् छृणोषि तत्, साधो, मुक्त एव असि बुद्धिमान् ॥३।८।३॥
tA:_cet_zRNoSi tat, sAdho, mukta* eva_asi buddhimAn ||3|8|3||
नो चेद् उद्वेग-शीलत्वाद् अर्धाद् उत्थाय गच्छसि ।
na.u cet_udvega-zIlatvAt_ardhAt_utthAya gacchasi |
तत् तिर्यग्_धर्मिणस् ते ऽद्य न किम्चिद् अपि सेत्स्यति ॥३।८।४॥
tat tiryak_dharmiNa:_te_adya na kim.cit_api setsyati ||3|8|4||
यो ऽयम् अर्थम् प्रार्थयते तद् अर्थम् यतते तथा ।
ya:_ayam artham prArthayate tat_artham yatate tathA |
सो ऽवश्यम् तद् अवाप्नोति न चेच् छ्रान्तो निवर्तते ॥३।८।५॥
sa:_avazyam tat_ava.Apnoti na cet_zrAnta:_ni.vartate ||3|8|5||
साधु-संगम=सच्.छास्त्र+परो भवसि राम चेत् ।
sAdhu-saMgama=sat.zAstra+para:_bhavasi rAma cet |
तद् दिनैर् एव नो* मासैः प्राप्नोषि परमम् पदम् ॥३।८।६॥
tat_dinai:_eva no* mAsai: prApnoSi paramam padam ||3|8|6||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
आत्म.ज्ञान-प्रबोधाय शास्त्रम् शास्त्र.विदाम् वर ।
Atma.jJAna-prabodhAya zAstram zAstra.vidAm vara |
किम् नाम तत् प्रधानम् स्याद् यस्मिञ्_ज्ञाते न शोच्यते ॥३।८।७॥
kim nAma tat pradhAnam syAt_yasmin_jJAte na zocyate ||3|8|7||
आत्म.ज्ञान-प्रधानानाम् इदम् एव महामते ।
Atma.jJAna-pradhAnAnAm idam eva mahAmate |
शास्त्राणाम् परमम् शास्त्रम् महा-रामायणम् शुभम् ॥३।८।८॥
zAstrANAm paramam zAstram mahA-rAmAyaNam zubham ||3|8|8||
इतिहासउत्तमाद् अस्माच् छ्रुताद् बोधः प्रवर्तते ।
itihAsa-uttamAt_asmAt_zrutAt_bodha: pravartate |
सर्वेषाम् इतिहासानाम् अयम् सार उदाहृतः ॥३।८।९॥
sarveSAm itihAsAnAm ayam sAra: udAhRta: ||3|8|9||
श्रुते ऽस्मिन् वाG.मये यस्माज् जीवन्मुक्तत्वम् अक्षयम् ।
zrute_asmin vAk.maye yasmAt_jIvan.muktatvam akSayam |
उदेति स्वयम् एव अत इदम् एव अति.पावनम् ॥३।८।१०॥
udeti svayam eva_ata:_idam eva_ati.pAvanam ||3|8|10||
स्थितम् एव अस्तम् आयाति जगद् दृश्यम् विचारणात् ।
sthitam eva_astam AyAti jagat_dRzyam vicAraNAt |
यथा स्वप्ने परिज्ञाते स्वप्न.आदाव् एव भावना ॥३।८।११॥
yathA svapne parijJAte svapna.Adau_eva bhAvanA ||3|8|11||
यद् इह अस्ति तद् अन्यत्र यद् न इह अस्ति न तत् क्व.चित् ।
yat_iha_asti tat_anyatra yat_na_iha_asti na tat kva.cit |
इमम् समस्त-विज्ञान-शास्त्र-कोशम् विदुर् बुधाः ॥३।८।१२॥
imam samasta-vijJAna-zAstra-kozam vidu: budhA: ||3|8|12||
य इदम् शृणुयान् नित्यम् तस्य*उदार-चमत्कृतेः ।
ya* idam zRNuyAn nityam tasya-udAra-camatkRte: |
बोधस्य अपि परम् बोधम् बुद्धिर् एति न संशयः ॥३।८।१३॥
bodhasya_api param bodham buddhi:_eti na saMzaya: ||3|8|13||
यस्मै न इदम् त्व् अरुचये रोचते दुष्कृत*उदयात् ।
yasmai na_idam tu_a-rucaye rocate duS.kRta-udayAt |
विचारयतु यत् किम्चित् सच्*छास्त्रम् ज्ञानवाङ्-मयम् ॥३।८।१४॥
vicArayatu yat kim.cit_sat_zAstram jJAna-vAk-mayam ||3|8|14||
जीवन्मुक्तत्वम् अस्मिंस् तु श्रुते समनुभूयते ।
jIvanmuktatvam asmin*_tu zrute sam.anubhUyate |
स्वयम् एव यथा पीते नीरोगत्वम् वर.औषधे ॥३।८।१५॥
svayam eva yathA pIte nI.rogatvam vara.auSadhe ||3|8|15||
श्रूयमाणे हि शास्त्रे ऽस्मिञ्_छ्रोता वेत्त्य् एतद् आत्मना ।
zrUyamANe hi zAstre_asmin zrotA vetti_etat_AtmanA |
यथावद् इदम् अस्माभिर् ननु उक्तम् वर-शापवत् ॥३।८।१६॥
yathAvat_idam asmAbhi:_nanu_uktam vara-zApavat ||3|8|16||
नश्यति सम्.सृति-दुःखम् इदम् ते
nazyati saMsRti-du:kham idam te
स्व.आत्म-विचारणाया कथया एव ।
sva.Atma-vicAraNAyA kathayA_eva |
नो धन-दान-तपःश्रुत-वेदैस्
no* dhana-dAna-tapa:zruta-vedai:
तत् कथन-उदित-यत्न-शतेन ॥३।८।१७॥
tat kathana-udita-yatna-zatena ||3|8|17||
||
३००८
fm3009 1.ap09..11 FREEDOM Living & Bodiless .z76
https://www.dropbox.com/s/1kt1l5e9e7xkq75/fm3009%201.ap09..11%20FREEDOM%20Living%20%26%20Bodiless%20.z76.docx?dl=0
+++
DAILY READINGS tu 9 April, 2019
fm5047 2.ap08-10 A VILLAGE REVISITED .z66
https://www.dropbox.com/s/qiya104sxpl3fa0/fm5047%202.ap08-10%20A%20VILLAGE%20REVISITED%20.z66.docx?dl=0
fm7056 3.ap08-09 A PLACE TO SIT .z43
https://www.dropbox.com/s/6cs8kpgm229jcou/fm7056%203.ap08-09%20A%20PLACE%20TO%20SIT%20.z43.docx?dl=0
fm3009 1.ap09..11 FREEDOM Living & Bodiless .z76
https://www.dropbox.com/s/1kt1l5e9e7xkq75/fm3009%201.ap09..11%20FREEDOM%20Living%20%26%20Bodiless%20.z76.docx?dl=0
fm3008 1ap08 About Shaastra Study .z17
https://www.dropbox.com/s/al8jt17rzxg7cgo/fm3008%201ap08%20About%20shAstra%20Study%20.z17.docx?dl=0
*o*ॐ*m*
FM.3.8
*About **Shaastra Study*
*Raama asked—*
कया एतज् ज्ञायते युक्त्या कथम् एतत् प्रसिध्यति ।
kayA_etat_jJAyate yuktyA katham etat prasidhyati |
न्याय.अनुभूत एतस्मिन् न ज्ञेयम् अवशिष्यते ॥३।८।१॥
nyAya.anubhUta* etasmin na jJeyam avaziSyate ||3|8|1||
.
*by what logic *
*is this to be known*
*?*
*how *
*is this accomplished*
*?*
*according.to *
*your reasoning*
*nothing remains to be known*
*.*
*w**hat **is* *the means of Knowing this? *
*how* *-* etat.*this* *- *prasidhyati.*results/succeeds.in -* *when* nyAya.
*logically-*anubhUta.*perceived/experienced-*e etasmin.*in.this/here -* na.
*not* *-* jJeya.*to.be.known* *-* avaziSyate.*remains to be done -*
*sv. Holy sir, by what method is this known, and what should I know by
which the knowable comes to an end?
*vlm. How can it be reasonably hewn and establihed, that there is nothing
to be known and seen in this world, although we have evident notions of it
supported by sense and right reasoning?
#i - #nI - #*nyAya: -* that into which a thing goes back i.e. an original
type, standard, method, rule, (esp.) a general or universal rule, model,
axiom, system, plan, manner, right or fit manner or way, fitness,
propriety, MBh.&c. • a logical or syllogistic argument or inference
(consisting of a combination of enthymeme and syllogism, and so having,
according to the Vedaantins, *pratijJA, *hetu, *udAharaNa) • (**nyAyena* -ind.- -either
"in the right manner, regularly, duly", or ifc. "after the manner of, by
way of") ++
* kayA.*w ¿what -* etat.*this* *- *jJAyate.*is.Known/understood -* yukti.*reasoning/means
-* katham.*¿how* *-* etat.*this* *- *prasidhyati.*results/succeeds.in -*
*when* nyAya.*x-*anubhUta.*perceived/experienced-*e etasmin.*in.this/here -*
na.*not* *-* jJeya.*to.be.known* *-* avaziSyate.*remains tbdone -*
*Vasishtha replied—*
बहु-कालम् इयम् रूढा मिथ्याज्ञान-विषूचिका ।
bahu-kAlam iyam rUDhA mithyAjJAna-viSUcikA |
जगन्-नाम्न्य् अविचार-आख्या विना ज्ञानम् न शाम्यति ॥३।८।२॥
jagat-nAmni_avicAra-AkhyA vinA jJAnam na zAmyati ||3|8|2||
.
*for a long while*
*there has been a plague* of false wisdom*
*in the world of those who don't enquire*
*.*
*without Wisdom it's a plague that can't be quelled*
*.*
* the plague here is Vishuucikaa.Needlepoint. Her story will be told at
FM.3.69,
a burlesque where other translators confuse her with cholera.
*vwv.1655.y3.8.2. This disease *(or cholera)* of false knowledge, called
absence of discernment and having the name world, has grown up for a long
time. It does not come to an end without Knowledge.
*vlm.Z. Vasishtha answered:—It is from a long time, that this endemic of
the fallacious knowledge (of the reality of the world), is prevalent (among
mankind); and it is by means of true knowledge only that this wrong
application of the word world, can be removed from the mind.
* bahu.*much*.*x-*kAla.*time* *-* iyam.*this* *-* rUDha.*grown/risen -*
mithyAjJAna.*false.Knowledge *- VishûcikA.*Needlepoint*.*Needlepoint* *-* *in
*jagat.*world**-*nAma.*called/name - *a-*non‑*vicAra*.enquiry/study**Akhya.
*appearance/**name *- vinA.*without* jJAna.*Wisdom/Knowledge* *-* na.*not*
zAmyati.*is.quieted/ended. *
वदाम्य् आख्यायिका राम या इमा बोध-सिद्धये ।
vadAmi_AkhyAyikA*, rAma, yA* imA* bodha-siddhaye |
ताश् चेच् छृणोषि तत् साधो मुक्त एव असि बुद्धिमान् ॥३।८।३॥
tA:_cet_zRNoSi tat, sAdho, mukta* eva_asi buddhimAn ||3|8|3||
.
*I tell you tales, Raama, that bring the power of Awakening:*
*listen to them, Saadhu, and you'ill indeed be a free intellect*
*.*
*vlm.3. I will tell you a story, Ráma! for your success in (the attainment
of) this knowledge; if you will but attend to it, you will become both
intelligent and emancipate.
*MoT. "bodha-siddhaye" dRzya-atyanta=abhAva-jJAna=siddhaye [to establish
the Wisdom of boundless unBecoming of the Percept]....
* vadAmi.*I tell/speak -* AkhyAyika.*story/narrative*, *Raama,* - ya:.
*these.which*_imA:.*these -* *unto *bodha.*awakening/realizing-*siddhi.*power
-* tA: *those.ones* *- *cet*.if* *- *zRNoSi.*you.hear -*tat.*that , Saadhu*,
- mukta.*free/released* *-* eva.*indeed*/only *- *asi.*you.are* *-* buddhi
*.Intellect**ual-*mAn*. *
नो चेद् उद्वेग-शीलत्वाद् अर्धाद् उत्थाय गच्छसि ।
na.u cet_udvega-zIlatvAt_ardhAt_utthAya gacchasi |
तत् तिर्यग् धर्मिणस् ते ऽद्य न किम्चिद् अपि सेत्स्यति ॥३।८।४॥
tat tiryak_dharmiNa:_te_adya na kim.cit_api setsyati ||3|8|4||
.
*if not*
*(because it's too much trouble)*
*you go halfway and no further*
*then you follow the Way of Pashu.beasts*
*:*
*lazy beasts unlikely to succeed*
*. *
*vlm. But if the impatience of a brutish creature makes you get up and
leave after hearing only half of this story, then you shall reap no benefit
from it.
यो ऽयम् अर्थम् प्रार्थयते तद् अर्थम् यतते तथा ।
ya:_ayam artham prArthayate tat_artham yatate tathA |
सो ऽवश्यम् तद् अवाप्नोति न चेच् छ्रान्तो निवर्तते ॥३।८।५॥
sa:_avazyam tat_ava.Apnoti na cet_zrAnta:_ni.vartate ||3|8|5||
.
*whoever pursues this goal*
*as much as he seeks that goal*
*he necessarily attains it*
*:*
*but not if fatigue turns him away*
*. *
*vlm.5. Whoever seeks some object and strives after it, he of course
succeeds in getting the same; but if he become tired of it he fails
therein.
साधु-संगम=सच्.छास्त्र+परो भवसि राम चेत् ।
sAdhu-saMgama=sat.zAstra+para:_bhavasi rAma cet |
तद् दिनैर् एव नो मासैः प्राप्नोषि परमम् पदम् ॥३।८।६॥
tat_dinai:_eva no* mAsai: prApnoSi paramam padam ||3|8|6||
.
*if*
*in this good company*
*studying a good Shaastra*
*you become*
*That*
*—*
*in days (not months), Raama, you will*
*attain the highest state*
*. *
*vlm.p.6 Raama, if you keep to the company of the good and to the study of
good scriptures, then surely you will arrive at your state of perfection in
course of a few days or mouths, according to the degree of your diligence.
* sAdhu-saMgama=sat.zAstra+para: -* perfected in good company and good **Shaastra
- *bhavasi-*you.become*, *Raama*, cet*.if* | tat.*that* dinai:.*x -* eva.
*indeed*/only na:.*no\our -* mAsai:.*w.months -* prApnoSi.*you.will.get/reach
-* parama.*Absolute*.m pada.*state. *
*Raama asked**—*
आत्म.ज्ञान-प्रबोधाय शास्त्रम् शास्त्र.विदाम् वर ।
Atma.jJAna-prabodhAya zAstram zAstra.vidAm vara |
किम् नाम तत् प्रधानम् स्याद् यस्मिञ् ज्ञाते न शोच्यते ॥३।८।७॥
kim nAma tat pradhAnam syAt_yasmin_jJAte na zocyate ||3|8|7||
.
*For awakening to Self-Wisdom*
*what Shaastra, best of the Shaastra-wise, would be*
*the foremost about that which, when understood, there is no grief?*
*vlm.7. O you, that are best acquainted with the zAstra s, tell me which is
the best zAstra for the attainment of spiritual knowledge, and a
conversancy with which may release us from the sorrows of this life.
Atma.jJAna-prabodhAya - *for awakening to Self-Wisdom - *zAstram
zAstra-vidAm vara kim nAma - *what Shaastra, best of the Shaastra-wise, *-
tat.pradhAna.*x-*m syAt - *would be the foremost about that - *
yasmin_jJAte na zocyate - *which, when understood, there is no grief. *
*Vasishtha replied—*
आत्म.ज्ञान-प्रधानानाम् इदम् एव महामते ।
Atma.jJAna-pradhAnAnAm idam eva mahAmate |
शास्त्राणाम् परमम् शास्त्रम् महा-रामायणम् शुभम् ॥३।८।८॥
zAstrANAm paramam zAstram mahA-rAmAyaNam zubham ||3|8|8||
.
*the foremost work of Self-Wisdom*
*is*
*this one, clever boy,*
*the greatest of all Shaastras, this splendid Greater Raamaayana*
*!*
*vlm.p.8 Vasishtha replied:—Know, O high minded Raama, that this work is
the best of all others on spiritual knowledge. It is the auspicious (Yoga
Vasishtha) Great Raamayana, the scripture of scriptures.
इतिहास-उत्तमाद् अस्माच् छ्रुताद् बोधः प्रवर्तते ।
itihAsa-uttamAt_asmAt_zrutAt_bodha: pravartate |
सर्वेषाम् इतिहासानाम् अयम् सार उदाहृतः ॥३।८।९॥
sarveSAm itihAsAnAm ayam sAra: udAhRta: ||3|8|9||
.
*from this foremost of epics*
*thru having heard it*
*bodha.Realization arises*
*.*
*of all the Epic Histories*
*this is considered the Essence*
*.*
itihAsa.uttamAt asmAt_zrutAt x
bodha: pravartate x
sarveSAm itihAsAnAm x
ayam sAra: udAhRta: xx
श्रुते ऽस्मिन् वाङ्.मये यस्माज् जीवन्मुक्तत्वम् अक्षयम् ।
zrute_asmin vAk.maye yasmAt jIvan.muktatvam akSayam |
उदेति स्वयम् एव अत इदम् एव अति.पावनम् ॥३।८।१०॥
udeti svayam eva_ata* idam eva_ati.pAvanam ||3|8|10||
.
*when this great work of words is heard*
*from it comes undecaying Living Freedom*
*that arises quite spontaneously from it*
*:*
*this is a fully-purifying work*
*.*
*vlm.10. But by hearing these doctrines one easily finds his liberation
coming of itself to him; wherefore it is reckoned as the most holy record.
** when *zruta.*heard/learned -* asmin.*here/in.this* *-* vAc.
*speech/voice-*maya.*made* - yasmAt.*from.which* - jIvanmukta.*Living.Free-*
tvam.*ity *akSaya.*undecaying*.*x -* udeti.*arises* - svayam.*itself* eva.
*indeed*/only ata:.*from.this/hence* idam*.this* eva.*indeed*/only ati.
*super/very*.pAvana.*sacred* *-* *x *
स्थितम् एव अस्तम् आयाति जगद् दृश्यम् विचारणात् ।
sthitam eva_astam AyAti jagat_dRzyam vicAraNAt |
यथा स्वप्ने परिज्ञाते स्वप्न.आदाव् एव भावना ॥३।८।११॥
yathA svapne parijJAte svapna.Adau_eva bhAvanA ||3|8|11||
.
*altho existent, the world-percept comes to rest after enquiry*
*as.if understood in dream*
*(and dreams are mere imagining)*
*.*
*vlm.11. All the existing scenes of the world will vanish away upon their
mature consideration; as the thoughts occuring in a dream, are dispersed
upon the knowledge of the dreaming state after waking.
*AS. Visible world (vision of the world jagad dRzyam) by inquiry
(vicAraNAt) is cast off (astam AyAti), comes to (AyAti) astam (end). just
as (yathA), with (the dreamness of) the dream understood (svapne parijJAte)
the feeling itself (bhAvanA eva) of the dream and its components
(svapnAdau). *AS. Visible world (vision of the world jagad dRzyam) by
inquiry (vicAraNAt) is cast off (astam AyAti), comes to (AyAti) astam
(end). There is a subtle difference between casting off and coming to a
natural end. asta is typically used in the word for sunset (sUryAsta). The
word asta itself is the past participle of the root as (to be), so asta is
an adjective meaning one that has come to the end of existence. Although
remains standing (eva sthitam); I get a different sense, even though your
idea is a valid alternative. I would suggest the translation "just as it
stands (sthitam eva)". Thus the image is that of the world just dissolving
away as a dream and its contents do. As (yathA) understanding in dream
(svapne parijJAte sati saptami!) after that the dream etc continues
(svapna-adA eva bhAvanA. A formal translation of the sati saptamI
construction should go: "with the dream understood". The last phrase should
be matched with astam AyAti, so the translation should be: just as (yathA),
with (the dreamness of) the dream understood (svapne parijJAte) the feeling
itself (bhAvanA eva) of the dream and its components (svapnAdau). I don't
think the dream would continue without a dreamer, hence I prefer the sense
that the world comes to an end with understanding!
* sthitam eva -* altho existent - *astam AyAti *- coming to rest is - *jagat_dRzyam
-* the world-percept - *vicAraNAt *- after study - *yathA svapne parijJAte *-
as when recognized in dream - *svapna-Adau_eva -* dreams &c are only - *bhAvanA
*- imagining. *
यद् इह अस्ति तद् अन्यत्र यद् न इह अस्ति न तत् क्व.चित् ।
yat_iha_asti tat_anyatra yat_na_iha_asti na tat kva.cit |
इमम् समस्त-विज्ञान-शास्त्र-कोशम् विदुर् बुधाः ॥३।८।१२॥
imam samasta-vijJAna-zAstra-kozam vidu: budhA: ||3|8|12||
.
*what is **here, that is elsewhere; what is **not **here, that is **not
anywhere*
*:*
*the* *learned* *know this anthology as a treasury of **Shaastric
understanding*
*.*
*AS. It is intended as a dictionary or encyclopaedia, which one can look up
as needed for all related knowledge. One side comment: samasta is also the
past participle of sam+as! Hence it describes what has been together, thus
a totality! Here, one may even think of it as a collection!
*vwv.15/12. What is here (in this work), that is elsewhere. What is not
here, that is nowhere. The wise consider this as the repository of all
scriptures of Higher Knowledge.
*vlm.12. Whatever there is in this work, may be found in others also, but
what is not found here, cannot be found elsewhere (in other works); and
therefore the learned call it the thesaurus (sanhitá) {No they don't! Look
at the text: it says <koza>, not <saMhitA>*jd} or store-house (of
philosophy).
*RKhare - What is found here may or may not be elsewhere; what is not here
that is nowhere. The wise call it the Samhita or repository of all Śastras.
य इदम् शृणुयान् नित्यम् तस्य उदार-चमत्कृतेः ।
ya* idam zRNuyAt nityam tasya udAra-camatkRte: |
बोधस्य अपि परम् बोधम् बुद्धिर् एति न संशयः ॥३।८।१३॥
bodhasya_api param bodham buddhi:_eti na saMzaya: ||3|8|13||
.
*for him who hears this constantly*
*there is Realization of*
*That*
*noblest of wonders*
*as buddhi.Intellect then reaches perfect Realization*
*without a doubt*
*.*
*vwv. The intellect of one displaying nobility who hears this (scripture)
daily, attains to enlightenment even beyond perception (or ordinary
knowledge). There is no doubt (about this).
*vlm.13. Whoever attends to these lectures every day, shall have his
excellent understanding undoubtedly stored with transcendent knowledge of
divinity day by day.
*RKhare - For him who hears this constantly, there is Realization of that
noblest of wonders as buddhi then reaches perfect Realization without a
doubt.
ya:.*this.whwho* *-* idam*.this* *-* zRNuyAt.*shd.hear* nityam.*Ur.own/constantly
–* tasya.*of.that* udAra.*x*- @camatkRti*.astonish/wonderment* - e: |
*of *bodha.*awakening/realizing*-sya api.*altho/even -* param.*x*- bodha.*x*-m
buddhi.*x*-: eti.*x*- na.*x*- saMzaya.*x*- :
यस्मै न.इदम् त्व् अरुचये रोचते दुष्कृत.उदयात् ।
yasmai na_idam tu_a-rucaye rocate duS.kRta.udayAt |
विचारयतु यत् किम्चित् सच्.छास्त्रम् ज्ञानवाङ्-मयम् ॥३।८।१४॥
vicArayatu yat kim.cit sat.zAstram jJAna-vAk-mayam ||3|8|14||
.
*but if this is disagreeable*
*because it is too difficult*
*look.into some other good Shaastra*
*with its words of wisdom*
*.*
yasmai na_idam tu_a-rucaye
rocate duS.kRta-udayAt |
vicArayatu yat_kim.cit
sat-zAstram jJAna-vAk-mayam *-* *x *
*. *
*vlm. ... disagreeable to his vitiated taste, ... some other sástra that is
more wordy and eloquent.
*vlm.p.14 He who finds this scripture to be disagreeable to his polluted
taste, may prefer to browse some other scripture that is more wordy and
eloquent.
*RKhare - (However,) unfortunately (because of rising of their bad karmas)
if one is averse to study this one he is welcome to study any other Śastra
that deals with such wisdom — there is no objection to this.
जीवन्मुक्तत्वम् अस्मिंस् तु श्रुते समनुभूयते ।
jIvanmuktatvam asmin*_tu zrute sam.anubhUyate |
स्वयम् एव यथा पीते नीरोगत्वम् वर.औषधे ॥३।८।१५॥
svayam eva yathA pIte nI.rogatvam vara.auSadhe ||3|8|15||
.
*but here*
*the art of Living Freedom*
*being heard*
*is*
*fully experienced by oneself*
*as.if you have drunk an all-healing medicine*
*.*
* saMdhi "nir.roga" = <nIroga> .
jIvanmuktatvam asmiMs_tu zrute sam.anubhUyate |
svayam eva yathA pIte nIrogatvam vara-auSadhe
*vlm.15. One feels himself liberated in this life by the hearing of these
lectures, just as one finds himself healed of a disease by a potion of some
efficacious medicine.
*vwv.12/15. As there is freedom from disease quite spontaneously when a
good medicine is drunk, so, the state of liberation while living is indeed
experienced when this (scripture) is heard.
श्रूयमाणे हि शास्त्रे ऽस्मिञ्_छ्रोता वेत्त्य् एतद् आत्मना ।
zrUyamANe hi zAstre_asmin zrotA vetti_etat_AtmanA |
यथावद् इदम् अस्माभिर् ननु उक्तम् वर-शापवत् ॥३।८।१६॥
yathAvat_idam asmAbhi:_nanu_uktam vara-zApavat ||3|8|16||
.
*in studying this **Shaastra*
*when the hearer knows it by himSelf*
*just as it's heard from us*
*it's as sure as anybody's curse or boon*
*.*
*jd. in a variant reading, *MoT. … asmAbhir na tu_uktam vara.zApavat , "if
not heard from us, it's like a boon or curse". prob. the text is corrupt.
*vlm.p.16 The attentive hearer of these lessons perceives their efficacy in
himself in the same way as one feels the effects of curses or blessings
that always have their full effects in time.
** when *zrUyamANa.*hearing-*e hi.*for/! -* *Shaastra*.*x -*e_asmin.
*here/in.this*.*x -* zrotA.*the hearer -* vetti.*knows - *etat.*this** - *
AtmanA*-by/with.Self -* yathAvat.*such.how - *idam*.this* *-* asmAbhi:.*w.us
-* nanu.*now.then - *ukta.*heard-*m vara.*Boon/wish-*zApa.*Curse-*vat.*like*
.
नश्यति सम्.सृति-दुःखम् इदम् ते
nazyati saMsRti-du:kham idam te
स्व.आत्म-विचारणाया कथया एव ।
sva.Atma-vicAraNAyA kathayA_eva |
नो धन-दान-तपःश्रुत-वेदैस्
no* dhana-dAna-tapa:zruta-vedai:
तत् कथन-उदित-यत्न-शतेन ॥३।८।१७॥
tat kathana-udita-yatna-zatena ||3|8|17||
.
*it ends your saMsAra-sorrow*
*this Tale*
*which teaches self-enquiry*
*.*
*not*
*charity, austerity, nor hearing Scripture*
*does that,*
*nor a hundred other things you may have heard about*
*.*
nazyati -* being destroyed - *
saMsRti-du:kham idam
te
sva.Atma-vicAraNAyA kathayA_eva |
no dhana-dAna-tapa:-zruta-vedai:
tat kathana-udita-yatna-zatena *-* *x *
*. *
*vlm.p.17 All worldly miseries are at an end with he who considers well
these spiritual lectures within himself. A similar effect is hard to be
produce through charity or austerities, or through performing rituals
ordained in the ancient Vedic texts, or through the many hundreds of
practices that scriptures describe.
*o*ॐ*m*
DAILY READINGS tu 9 April, 2019
fm5047 2.ap08-10 A VILLAGE REVISITED .z66
https://www.dropbox.com/s/qiya104sxpl3fa0/fm5047%202.ap08-10%20A%20VILLAGE%20REVISITED%20.z66.docx?dl=0
fm7056 3.ap08-09 A PLACE TO SIT .z43
https://www.dropbox.com/s/6cs8kpgm229jcou/fm7056%203.ap08-09%20A%20PLACE%20TO%20SIT%20.z43.docx?dl=0
fm3009 1.ap09..11 FREEDOM Living & Bodiless .z76
https://www.dropbox.com/s/1kt1l5e9e7xkq75/fm3009%201.ap09..11%20FREEDOM%20Living%20%26%20Bodiless%20.z76.docx?dl=0
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Complete YVFiles
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FM3.9
FM.3.9 FREEDOM Living & Bodiless
https://www.dropbox.com/s/1kt1l5e9e7xkq75/fm3009%201.ap09..11%20FREEDOM%20Living%20%26%20Bodiless%20.z76.docx?dl=0
सर्ग ३.९
वसिष्ठ उवाच ।
vasiSTha uvAca |
तच् चित्त्तास् तद् गत-प्राणा बोधयन्तः परस्परम् ।
tat_citttA:_tat_gata-prANA bodhayanta: paras.param |
कथयन्तश् च तन् नित्यम् तुष्यन्ति च रमन्ति च ॥३।९।१॥
kathayanta:_ca tat_nityam tuSyanti ca ramanti ca ||3|9|1||
तेषाम् ज्ञान.एक-निष्ठानाम् आत्म-ज्ञान-विचारिणाम् ।
teSAm jJAna.eka-niSThAnAm Atma-jJAna-vicAriNAm |
सा जीवन्मुक्तता उदेति विदेहान् मुक्तता.एव या ॥३।९।२॥
sA jIvanmuktatA_udeti videhAn muktatA_eva yA ||3|9|2||
राम उवाच ।
rAma uvAca |
ब्रह्मन् विदेह-मुक्तस्य जीवन्मुक्तस्य लक्षणम् ।
brahman videha-muktasya jIvan.muktasya lakSaNam |
ब्रूहि येन तथा.एव अहम् यते शास्त्र-दृशा धिया ॥३।९।३॥
brUhi yena tathA_eva_aham yate zAstra-dRzA dhiyA ||3|9|3||
यथास्थितम् इदम् यस्य व्यवहारवतो ऽपि च ।
yathAsthitam idam yasya vyavahAravata:_api ca |
अस्तम् गतम् स्थितम् व्योम जीवन्मुक्तः स उच्यते ॥३।९।४॥
astam gatam sthitam vyoma jIvan.mukta: sa: ucyate ||3|9|4||
बोध.एक-निष्ठताम् यातो जाग्रत्य्.एव सुषुप्तवत् ।
bodha.eka-niSThatAm yAta:_jAgrati_eva suSuptavat |
य आस्ते व्यवहर्ता.एव जीवन्मुक्त: स उच्यते ॥३।९।५॥
ya Aste vyavahartA_eva jIvan.mukta: sa: ucyate ||3|9|5||
न उदेति न अस्तम् आयाति सुखे दु:खे मुख-प्रभा ।
na_udeti na_astam AyAti sukhe du:khe mukha-prabhA |
यथाप्राप्त.स्थितेर् यस्य जीवन्.मुक्त: स उच्यते ॥३।९।६॥
yathAprApta.sthite:_yasya jIvan.mukta: sa: ucyate ||3|9|6||
यो जागर्ति सुषुप्त.स्थो यस्य जाग्रन् न विद्यते ।
ya:_jAgarti suSupta.stha:yasya jAgrat_na vidyate |
यस्य निर्वासनो बोध: स जीवन्मुक्त उच्यते ॥३।९।७॥
yasya nirvAsana:_bodha: sa: jIvanmukta ucyate ||3|9|7||
राग-द्वेष-भय.आदीनाम् अनुरूपम् चरन्न् अपि ।
rAga-dveSa-bhaya.AdInAm anu.rUpam caran*api |
यो ऽन्तर्-व्योम.वद् अच्छस्थः स जीवन्मुक्त उच्यते ॥३।९।८॥
ya:_antar-vyoma.vat_accha.stha: sa: jIvanmukta ucyate ||3|9|8||
यस्य न अहम्.कृतो भावो यस्य बुद्धिर् न लिप्यते ।
yasya na_aham.kRta: bhAva: yasya buddhi:_na lipyate |
कुर्वतो अकुर्वतो वा अपि स जीवन्मुक्त उच्यते ॥३।९।९॥
kurvata:_akurvata: vA_api sa: jIvanmukta ucyate ||3|9|9||
यस्य उन्मेष-निमेष.अर्धाद् विदः प्रलय-सम्भवौ ।
yasya_unmeSa-nimeSa.ardhAt_vida: pralaya-sambhavau |
पश्येत् त्रिलोक्या: स्व.समः स जीवन्मुक्त उच्यते ॥३।९।१०॥
pazyet trilokyA: sva.sama: sa: jIvan.mukta: ucyate ||3|9|10||
यस्मान् न उद्विजते लोको लोकान् न उद्विजते च यः ।
yasmAt_na_udvijate loka:_lokAt_na_udvijate ca ya: |
हर्ष.अमर्ष-भय.उन्मुक्तः स जीवन्मुक्त उच्यते ॥३।९।११॥
harSa.amarSa-bhaya.unmukta: sa: jIvanmukta: ucyate ||3|9|11||
शान्त-संसार-कलनः कलावान् अपि निष्कलः ।
zAnta-saMsAra-kalana: kalAvAn api niSkala: |
यः स-चित्तो ऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥३।९।१२॥
ya: sa-citta:_api nir.citta: sa: jIvanmukta ucyate ||3|9|12||
यः समस्त.अर्थ-जातेषु व्यवहार्य् अपि शीतलः ।
ya: samasta.artha-jAteSu vyavahAri_api zItala: |
पदार्थेष्व् अपि पूर्ण.आत्मा स जीवन्मुक्त उच्यते ॥३।९।१३॥
padArtheSu_api pUrNa.AtmA sa: jIvan.mukta ucyate ||3|9|13||
जीवन्मुक्त-पदम् त्यक्त्वा देहे काल-वशी.कृते ।
jIvanmukta-padam tyaktvA dehe kAla-vazI.kRte |
विशत्य् अ.देह-मुक्तत्वम् पवनो ऽस्पन्दताम् इव ॥३।९।१४॥
vizati_a.deha-muktatvam pavana:_aspandatAm iva ||3|9|14||
विदेह-मुक्तो न उदेति न अस्तम् एति न शाम्यति ।
videha-mukta: na_udeti na_astam eti na zAmyati |
न सन् न असन् न दूर.स्थो न च अहम् न च न इतर: ॥३।९।१५॥
na san_na_a-san_na dUrastha: na ca_aham na ca na_itara: ||3|9|15||
सूर्यो भूत्वा प्रतपति विष्णुः पाति जगत्.त्रयम् ।
sUrya:_bhUtvA pra.tapati viSNu: pAti jagat.trayam |
रुद्रः सर्वान् संहरति सर्गान् सृजति पद्मजः ॥३।९।१६॥
rudra: sarvAn saMharati sargAn sRjati padmaja: ||3|9|16||
खम् भूत्वा पवन-स्कन्धम् धत्ते स.ऋषि-सुर.असुरम् ।
kham bhUtvA pavana-skandham dhatte sa=RSi-sura.asuram |
कुल.अचल-गतो भूत्वा लोकपाल-पुरास्पद: ॥३।९।१७॥
kula.acala-gata:_bhUtvA lokapAla-pura.Aspada: ||3|9|17||
भूमिर् भूत्वा बिभर्ति इमाम् लोक-स्थितिम् अखण्डिताम् ।
bhUmi:_bhUtvA bibharti_imAm loka-sthitim akhaNDitAm |
तृण-गुल्म-लता भूत्वा ददाति फल-संततिम् ॥३।९।१८॥
tRNa-gulma-latA bhUtvA dadAti phala-saMtatim ||3|9|18||
बिभ्रज्-जल.अनल.आकारम् ज्वलति द्रवति द्रुतम् ।
bibhrat-jala.anala.AkAram jvalati dravati drutam |
चन्द्रः ऽमृतम् प्रसवति मृतम् हालहलम् विषम् ॥३।९।१९॥
candra:_amRtam prasavati mRtam hAlahalam viSam ||3|9|19||
तेजः प्रकटयत्य् आशास् तनोत्य् आन्ध्यम् तमो भवत् ।
teja: prakaTayati_AzA:_tanoti_Andhyam tama:_bhavat |
शून्यम् सद्-व्योमताम् एति गिरिः सन् रोधयत्य् अलम् ॥३।९।२०॥
zUnyam sat-vyomatAm eti giri: san rodhayati_alam ||3|9|20||
करोति जङ्गमम् चित्तः स्थावरम् स्थावर.आकृतिः ।
karoti jaGgamam citta: sthAvaram sthAvara.AkRti: |
भूत्वा अर्णवो वलयति भू-स्त्रियम् वलयो यथा ॥३।९।२१॥
bhUtvA_arNava:_valayati bhU-striyam valaya:_yathA ||3|9|21||
परम.अर्क-वपुर् भूत्वा प्रकाशान्तम् विसारयन् ।
parama.arka-vapu:_bhUtvA prakAzAntam visArayan |
त्रिजगत्-त्रसरेण्व्.ओघम् शान्तम् एव अवतिष्ठते ॥३।९।२२॥
trijagat-trasareNu.ogham zAntam eva_avatiSThate ||3|9|22||
यत् किम्.चिद् इदम् आभाति भातम् भानुम् उपैष्यति ।
yat kimcit_idam AbhAti bhAtam bhAnum upaiSyati |
काल.त्रय-गतम् दृश्यम् तद् असौ सर्वम् एव च ॥३।९।२३॥
kAla.traya-gatam dRzyam tat_asau sarvam eva ca ||3|9|23||
राम उवाच ।
rAma uvAca |
कथम् एव वद, ब्रह्मन्, भूयते विषमा हि मे ।
katham eva vada, brahman, bhUyate viSamA hi me |
दृष्टिर् एषा अथ दुष्प्राप्या दुर्.आक्रम्य इति निश्चयः ॥३।९।२४॥
dRSTi:_eSA_atha duS.prApyA dur.Akramya_iti nizcaya: ||3|9|24||
मुक्तिर् एषा उच्यते राम ब्रह्मैतत् समुदाहृतम् ।
mukti:_eSA_ucyate rAma brahma_etat sam.udAhRtam |
निर्वाणम् एतत् कथितम् शृणु तत् प्राप्यते कथम् ॥३।९।२५॥
nirvANam etat kathitam zRNu tat prApyate katham ||3|9|25||
यद् इदम् दृश्यते दृश्यम् अहम्.त्वम्-ता=आदि-संयुतm ।
yat_idam dRzyate dRzyam aham.tvam-tA=Adi-saMyutam |
सतो ऽप्य् अस्य अत्य्.अनुत्पत्त्या बुद्धया एतद् अवाप्यते ॥३।९।२६॥
sata:_api_asya_ati.anutpattyA buddhayA_etat_avApyate ||3|9|26||
विदेह-मुक्तास् त्रैलोक्यम् सम्पद्यन्ते यदा तदा ।
videha-muktA:_trailokyam sam.padyante yadA tadA |
मन्येते सर्गताम् एव गता वेद्य.विदाम् वर ॥३।९।२७॥
manyete sargatAm eva gatA vedya.vidAm vara ||3|9|27||
विद्यते चेत् त्रि.भुवनम् तत् तत्ताम् संप्रयान्तु ते ।
vidyate cet tri.bhuvanam tat tattAm samprayAntu te |
यत्र त्रैलोक्य-शब्दार्थो न सम्.भवति कश्चन ॥३।९।२८॥
yatra trailokya-zabdArtha:_na sambhavati ka:cana ||3|9|28||
एतत् त्रिलोकताम् यातम् ब्रह्म इत्य् उक्तार्थ-धीः कुतः ।
etat trilokatAm yAtam brahma_iti_ukta.artha-dhI: kuta: |
तस्मान् नो सम्.भवत्य् एषा जगच्.छब्द.अर्थ-कल्पना ॥३।९।२९॥
tasmAt_na.u sambhavati_eSA jagat.zabda.artha-kalpanA ||3|9|29||
अनन्यच् छान्तम् आभास-मात्रम् आकाश-निर्मलम् ।
ananyat_zAntam AbhAsa-mAtram AkAza-nirmalam |
ब्रह्म.एव जगद् इत्य् एतत् सर्वम् सत्त्व.अवबोध.तः ॥३।९।३०॥
brahma_eva jagat_iti_etat sarvam sattva.avabodha.ta: ||3|9|30||
अहम् हि हेम-कटके विचार्य अपि न दृष्टवान् ।
aham hi hema-kaTake vicArya_api na dRSTavAn |
कटकत्वम् क्वचिन् नाम ऋते निर्मल-हाटकान् ॥३।९।३१॥
kaTakatvam kvacit_nAma Rte nirmala-hATakAn ||3|9|31||
जलाद् ऋते पयो.वीचौ न अहम् पश्यामि किम्चन ।
jalAt_Rte paya:*vIcau na_aham pazyAmi kimcana |
वीचित्वम् तादृशम् दृष्टम् यत्र न अस्त्य्.एव तत्र हि ॥३।९।३२॥
vIcitvam tAdRzam dRSTam yatra na_asti_eva tatra hi ||3|9|32||
स्पन्दत्वम् पवनाद् अन्यन् न कदाचन कुत्रचित् ।
spandatvam pavanAt_anyan_na kadA.cana kutra.cit |
स्पन्द एव सदा वायुर् जगत् तस्मान् न भिद्यते ॥३।९।३३॥
spanda eva sadA vAyu:_jagat tasmAn_na bhidyate ||3|9|33||
यथा शून्यत्वम् आकाशे ताप एव मरौ जलम् ।
yathA zUnyatvam AkAze tApa: eva marau jalam |
तेज एव सदा लोके ब्रह्मैव त्रि.जगत् तथा ॥३।९।३४॥
teja: eva sadA loke brahmAA_eva tri.jagat tathA ||3|9|34||
अत्यन्त.अभाव-सम्पत्त्या जगद्-दृश्यस्य मुक्तता ।
atyanta.abhAva-sampattyA jagat-dRzyasya muktatA |
यया उदेति मुने युक्त्या ताम् मम उपदिश उत्तमम् ॥३।९।३५॥
yayA_udeti, mune, yuktyA tAm mama_upadiza_uttamam ||3|9|35||
मिथः_सम्.पन्नयोर् द्रष्टृ-दृश्ययोर् एक-संख्ययोः ।
mitha:_sampannayo:_draSTR-dRzyayo:_eka-saMkhyayo: |
द्वय.अभावे स्थितिम् याते निर्वाणम् अवशिष्यते ॥३।९।३६॥
dvaya.abhAve sthitim yAte nirvANam avaziSyate ||3|9|36||
दृश्यस्य जगतस् तस्माद् अत्यन्त.असम्भवो यथा ।
dRzyasya jagata:_tasmAt_atyanta.asambhava:_yathA |
ब्रह्मैव इत्थम् स्वभाव.स्थम् बुध्यते वद मे तथा ॥३।९।३७॥
braह्मैva_ittham svabhAva.stham budhyate vada me tathA ||3|9|37||
कया एतज् ज्ञायते युक्त्या कथम् एतत् प्रसिध्यति ।
kayA_etat_jJAyate yuktyA katham etat prasidhyati |
एतस्मिंस् तु मुने सिद्धे न साध्यम् अवशिष्यते ॥३।९।३८॥
etasmin*tu mune siddhe na sAdhyam avaziSyate ||3|9|38||
बहु.कालम् इयम् रूढा मिथ्या अ.ज्ञान-विषूचिका ।
bahu.kAlam iyam rUDhA mithyA_a.jJAna-viSUcikA |
नूनम् विचार-मन्त्रेण निर्मूलम् उपशाम्यति ॥३।९।३९॥
nUnam vicAra-mantreNa nir.mUlam upazAmyati ||3|9|39||
न शक्यते झटित्य् एषा समुत्सादयितुम् क्षणात् ।
na zakyate jhaTiti_eSA sam.ut.sAdayitum kSaNAt |
सम-प्रपतने ह्य् अद्रौ सम-रोह.अवरोहणे ॥३।९।४०॥
sama-prapatane hi_adrau sama-roha.avarohaNe ||3|9|40||
तस्माद् अभ्यास-योगेन युक्त्या न्याय.उपपत्तिभिः ।
tasmAt_abhyAsa-yogena yuktyA nyAya.upapattibhi: |
जगद्-भ्रान्तिर् यथा शाम्येत् तव इदम् कथ्यते शृणु ॥३।९।४१॥
jagat-bhrAnti:_yathA zAmyet tava_idam kathyate zRNu ||3|9|41||
तस्माद् अभ्यास-योगेन युक्त्या न्याय.उपपत्तिभिः ।
tasmAt_abhyAsa-yogena yuktyA nyAya.upapattibhi: |
जगद्-भ्रान्तिर् यथा शाम्येत् तव इदम् कथ्यते शृणु ॥३।९।४१॥
jagat-bhrAnti:_yathA zAmyet tava_idam kathyate zRNu ||3|9|41||
अथ उत्पत्ति-प्रकरणम् मया इदम् तव कथ्यते ।
atha_utpatti-prakaraNam mayA_idam tava kathyate |
यत् किल उत्पद्यते राम तेन मुक्तेन भूयते ॥३।९।४३॥
yat kila_utpadyate, rAma, tena muktena bhUyate ||3|9|43||
इयम् इत्थम् जगद्-भ्रान्तिर् भात्य् अजाता.एव ख.आत्मिका ।
iyam ittham jagat-bhrAnti:_bhAti_ajAtA_eva kha.AtmikA |
इत्य् उत्पत्ति-प्रकरणे कथ्यते ऽस्मिन् मया अधुना ॥३।९।४४॥
iti_utpatti-prakaraNe kathyate_asmin mayA_adhunA ||3|9|44||
यद् इदम् दृश्यते किम्.चिज् जगत् स्थावर-जङ्गमम् ।
yat_idam dRzyate kimcit_jagat sthAvara-jaGgamam |
सर्वम् सर्व-प्रकाra.Aढ्यम् स-सुर.असुर-किन्नरम् ॥३।९।४५॥
sarvam sarva-prakAra.ADhyam sa-sura.asura-kinnaram ||3|9|45||
तन् महाप्रलये प्राप्ते रुद्र.आदि-परिणामिनि ।
tat_mahApralaye prApte rudra.Adi-pariNAmini |
भवत्य् असद्.अदृश्यात्म क्व अपि याति विनश्यति ॥३।९।४६॥
bhavati_asat.adRzya.Atma kva_api yAti vinazyati ||3|9|46||
ततः स्तिमित-गम्भीरम् न तेजो न तमस् ततम् ।
tata: stimita-gambhIram na teja:_na tama:_tatam |
अनाख्यम् अनभिव्यक्तम् सत् किम्चिद् अवशिष्यते ॥३।९।४७॥
an.Akhyam an.abhivyaktam sat kimcit_avaziSyate ||3|9|47||
न शून्यम् न अपि च आकारम् न दृश्यम् न च दर्शनम् ।
na zUnyam na_api ca_AkAram na dRzyam na ca darzanam |
न च भूत-पदार्थ.ओघो यद् अनन्ततया स्थितम् ॥३।९।४८॥
na ca bhUta-padArtha.ogha:_yat_anantatayA sthitam ||3|9|48||
किम् अप्य् अव्यपदेश.आत्म पूर्णात् पूर्णतर.आकृति ।
kim api_avyapadeza.Atma pUrNAt_pUrNatara.AkRti |
न सन् न असन् न सद्.असन् न भावो भवनम् न च ॥३।९।४९॥
na san_na_asan_na sad.asan_na bhAva:_bhavanam na ca ||3|9|49||
चिन्मात्रम् चेत्य-रहितम् अनन्तम् अजरम् शिवम् ।
cit.mAtram cetya-rahitam anantam ajaram zivam |
अनादि-मध्य-पर्यन्तम् यद् अनादि निरामयम् ॥३।९।५०॥
anAdi-madhya-paryantam yat_an.Adi nirAmayam ||3|9|50||
यस्मिञ्_जगत् प्रस्फुरति दृष्ट-मौक्तिक-हंसवत् ।
yasmin jagat prasphurati dRSTa-mauktika-haMsavat |
यश् च इदम् यश् च न.एव इदम् देवः सद्.असद्.आत्मकः ॥३।९।५१॥
ya:_ca_idam ya:_ca na_eva_idam deva: sat.asat.Atmaka: ||3|9|51||
अकर्ण-जिह्वा-नासा-त्वग्-नेत्रः सर्वत्र सर्वदा ।
akarNa-jihvA-nAsA-tvak-netra: sarvatra sarvadA |
शृणोत्य् आस्वादयति यो जिघ्रेत् स्पृशति पश्यति ॥३।९।५२॥
zRNoti_AsvAdayati ya:_jighret_spRzati pazyati ||3|9|52||
स एव सद्.असद्-रूपम् येन आलोकेन लक्ष्यते ।
sa eva sat.asat-rUpam yena_Alokena lakSyate |
सर्ग-चित्रम् अनाद्यन्तम् स्वरूपम् च अप्य् अरञ्जनम् ॥३।९।५३॥
sarga-citram_an.Adyantam svarUpam ca_api_a.raJjanam ||3|9|53||
अर्ध.उन्मीलित-दृश्य-भ्रू-मध्ये तारकवज् जगत् ।
ardha.unmIlita-dRzya-bhrU-madhye tArakavat_jagat |
व्योम.आत्मा.एव सदाभासम् स्वरूपम् यो अभिपश्यति ॥३।९।५४॥
vyoma.AtmA_eva sadAbhAsam svarUpam ya:_abhipazyati ||3|9|54||
यस्य अन्यद् अस्ति न विभोः कारणम् शश-शृङ्गवत् ।
yasya_anyat_asti na vibho: kAraNam zaza-zRGgavat |
यस्य इदम् च जगत्-कार्यम् तरङ्ग.ओघ इव अम्भसः ॥३।९।५५॥
yasya_idam ca jagat-kAryam taraGga.ogha iva_ambhasa: ||3|9|55||
ज्वलतः सर्वतो ऽजस्रम् चित्त-स्थानेषु तिष्ठतः ।
jvalata: sarvata:_ajasram citta-sthAneSu tiSThata: |
यस्य चिन्मात्र-दीपस्य भासा भाति जगत्-त्रयम् ॥३।९।५६॥
yasya cit.mAtra-dIpasya bhAsA: bhAti jagat-trayam ||3|9|56||
यम् विना अर्क.आदयो अप्य् एते प्रकाशास् तिमिर.उपमाः ।
yam vinA_arka.Adaya:_api_ete prakAzA:_timira.upamA: |
सति यस्मिन् प्रवर्तन्ते त्रि.जगन्-मृग-तृष्णिकाः ॥३।९।५७॥
sati yasmin pravartante tri.jagat-mRga-tRSNikA: ||3|9|57||
स-स्पन्दे समुदेति इव निःस्पन्द.अन्तर्गते न च ।
sa-spande sam.udeti_iva ni:spanda.antar.gate na ca |
इयम् यस्मिञ्_जगल् लक्ष्मीर् अलात इव चक्रता ॥३।९।५८॥
iyam yasmin_jagat_lakSmI:_alAta iva cakratA ||3|9|58||
जगन्-निर्माण-विलय-विलासो व्यापको महान् ।
jagat-nirmANa-vilaya-vilAsa: vyApaka: mahAn |
स्पन्द.अस्पन्द.आत्मको यस्य स्वभावो निर्मलो अक्षयः ॥३।९।५९॥
spanda.aspanda.Atmaka: yasya svabhAva:_nirmala:_akSaya: ||3|9|59||
स्पन्द.अस्पन्द=मयी यस्य पवनस्य इव सर्वगा ।
spanda.aspanda=mayI yasya pavanasya_iva sarvagA |
सत्ता नाम्ना.एव भिन्नैव व्यवहारान् न वस्तुतः ॥३।९।६०॥
sattA nAmnA_eva bhinnA_iva vyavahArAn_na vastu.ta: ||3|9|60||
सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च ।
sarvadA_iva prabuddha:_ya: supta:_ya: sarvadA_eva ca |
न सुप्तो न प्रबुद्धश् च यः सर्वत्रैव सर्वदा ॥३।९।६१॥
na supta:_na prabuddha:_ca ya: sarvatra_eva sarvadA ||3|9|61||
यद् अस्पन्दम् शिवम् शान्तम् यत् स्पन्दम् त्रि.जगत्-स्थितिः ।
yat_aspandam zivam zAntam yat spandam tri.jagat-sthiti: |
स्पन्द.अस्पन्द-विलास.आत्मा य एको भरित.आकृतिः ॥३।९।६२॥
spanda.aspanda-vilAsa.AtmA ya eka:_bharita.AkRti: ||3|9|62||
आमोद इव पुष्पेषु न नश्यति विनाशिषु ।
Amoda iva puSpeSu na nazyati vinAziSu |
प्रत्यक्ष.स्थो अप्य् अथ अग्राह्यः शौक्ल्यम् शुक्ल.पटे यथा ॥३।९।६३॥
pratyakSastha:_api_atha_a.grAhya: zauklyam zukla.paTe yathA ||3|9|63||
मूक.उपमो ऽपि यो ऽमूको मन्ता यो ऽप्य् उपल.उपमः ।
mUka.upama:_api ya:_amUka:_mantA ya:_api_upala.upama: |
यो भोक्ता नित्य-तृप्तो ऽपि कर्ता यश् च अप्य् अकिंचनः ॥३।९।६४॥
ya:_bhoktA nitya-tRpta:_api kartA ya:_ca_api_a.kimcana: ||3|9|64||
यो ऽनङ्गो ऽपि समस्त.अङ्गः सहस्र-कर-लोचनः ।
ya:_anaGga:_api samasta.aGga: sahasra-kara-locana: |
न किम्चित् संस्थितेन अपि येन व्याप्तम् इदम् जगत् ॥३।९।६५॥
na kim.cit saMsthitena_api yena vyAptam idam jagat ||3|9|65||
निरिन्द्रिय-बलस्य अपि यस्य अशेष.इन्द्रिय-क्रियाः ।
nirindriya-balasya_api yasya_azeSa.indriya-kriyA: |
यस्य निर्मननस्य एता मनो.निर्माणरीतयः ॥३।९।६६॥
yasya nirmananasya_etA mana:.nirmANa-rItaya: ||3|9|66||
यद् अनालोकनाद् भ्रान्ति-संसार.उरग-भीतयः ।
yat_an.AlokanAt_bhrAnti-saMsAra.uraga-bhItaya: |
यस्मिन् दृष्टे पलायन् ते सर्व.आशाः सर्व-भीतयः ॥३।९।६७॥
yasmin dRSTe palAyan te sarva.AzA: sarva-bhItaya: ||3|9|67||
साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः ।
sAkSiNi sphAra AbhAse dhruve dIpa iva kriyA: |
सति यस्मिन् प्रवर्तन्ते चित्ता ईहाः स्पन्द-पूर्विकाः ॥३।९।६८॥
sati yasmin pravartante cittA_ihA: spanda-pUrvikA: ||3|9|68||
यस्माद् घट-पटाकार-पदार्थ-शत-पङ्क्तयः ।
yasmAt_ghaTa-paTAkAra-padArtha-zata-paGktaya: |
तरङ्ग-गण-कल्लोल-वीचयो वारिधेर् इव ॥३।९।६९॥
taraGga-gaNa-kallola-vIcaya:_vAridhe:_iva ||3|9|69||
स एव अन्यतया उदेति यत् पदार्थ-शत-भ्रमैः ।
sa eva_anyatayA_udeti yat padArtha-zata-bhramai: |
कटक.अङ्गद-केयूर-नूपुरैर् इव काञ्चनम् ॥३।९।७०॥
kaTaka.aGgada-keyUra-nUpurai:_iva kAJcanam ||3|9|70||
यस् त्वम् एको ऽवभास.आत्मा यो ऽहम् एते जनाश् च ये ।
ya:_tvam eka:_avabhAsa.AtmA ya:_aham ete janA:_ca ye |
यश् च न त्वम् अबुद्ध.आत्मा न अहम् न एते जनाश् च यः ॥३।९।७१॥
ya:_ca na tvam abuddha.AtmA na_aham na_ete janA:_ca ya: ||3|9|71||
अन्या इव अप्य् अतिरिक्ता इव सा.एव अ-सा इव च भङ्गुरा ।
anyA_iva_api_atiriktA_iva sA_eva_a-sA_iva ca bhaGgurA |
पयसि इव तरङ्गाली यस्मात् स्फुरति दृश्य.भूः ॥३।९।७२॥
payasi_iva taraGga.alI yasmAt sphurati dRzya.bhU: ||3|9|72||
यतः कालस्य कलना यतो दृश्यस्य दृश्यता ।
yata: kAlasya kalanA yata:_dRzyasya dRzyatA |
मानसी कलना येन यस्य भासा विभासनम् ॥३।९।७३॥
mAnasI kalanA yena yasya bhAsA vibhAsanam ||3|9|73||
क्रियाम् रूपम् रसम् गन्धम् शब्दम् स्पर्शम् च चेतनम् ।
kriyAm rUpam rasam gandham zabdam sparzam ca cetanam |
यद् वेत्सि तद् असौ देवो येन वेत्सि तद् अप्य् असौ ॥३।९।७४॥
yat_vetsi tat_asau deva:_yena vetsi tat_api_asau ||3|9|74||
द्रष्टृ-दर्शन-दृश्यानाम् मध्ये यद् दर्शनम् स्थितम् ।
draSTR-darzana-dRzyAnAm madhye yat_darzanam sthitam |
साधो तद् अवधानेन स्व.आत्मानम् अवबुध्यसे ॥३।९।७५॥
sAdho tat_avadhAnena sva.AtmAnam avabudhyase ||3|9|75||
अजम् अजरम् अनाद्यम् शाश्वतम् ब्रह्म नित्यम्
ajam ajaram anAdyam zAzvatam brahma nityam
शिवम् अमलम् अमोघम् वन्द्यम् उच्चैर् अनिन्द्यम् ।
zivam amalam amogham vandyam uccai:_anindyam |
सकल-कलन-शून्यम् कारणम् कारणानाम्
sakala-kalana-zUnyam kAraNam kAraNAnAm
अनुभवनम् अवेद्यम् वेदनम् विश्वम् अन्तः ॥३।९।७६॥
anubhavanam avedyam vedanam vizvam anta: ||3|9|76||
||
FM.3.9
*FREEDOM *
*Living & Bodiless*
*Vasishtha said—*
तच् चित्त्तास् तद् गत-प्राणा बोधयन्तः परस्परम् ।
tat_citttA:_tat_gata-prANA bodhayanta: paras.param |
कथयन्तश् च तन् नित्यम् तुष्यन्ति च रमन्ति च ॥३।९।१॥
kathayanta:_ca tat_nityam tuSyanti ca ramanti ca ||3|9|1||
.
*those whose Affective mind is fixed in That*
*with the stilling of the prANas*
*awakening*
*they're satisfied to speak of That together*
*that gives them contentment*
*and they have fun*
*.*
tat.citttA: - *those that.affected - *
tat_gata-prANA: - *x *
bodhayanta: paras.param - *realizing mutually - *
kathayanta: ca - *discussing/telling.of - *
tat nityam tuSyanti ca - *and that ever they are sated,with - *
ramanti ca - *and delight.in*
.
*vlm. They are truly delighted and gratified (in their souls), who are ever
devoted with all their hearts and minds in holy conversation among
themselves.
*AB. … tad gatAs tat prAptau -reaching, attaining eva
udyukta.made.effort-A: prANA: jIvan a-.non-.vyApAra: -
occupation/exertion/concerns.A: yeSAm ||
.
*for those established in Oneness-Wisdom, enquirers into Self,*
*first there is Living Freedom, and, finally, Bodiless Freedom*
*.*
*vlm.2. Those that are devoted to the acquisition of knowledge and
investigation of spiritual science, enjoy the same bliss of liberation in
their living state, as it is said to attend on disembodied souls.
*Raama said—*
ब्रह्मन् विदेह-मुक्तस्य जीवन्मुक्तस्य लक्षणम् ।
brahman videha-muktasya jIvan.muktasya lakSaNam |
ब्रूहि येन तथा.एव अहम् यते शास्त्र-दृशा धिया ॥३।९।३॥
brUhi yena tathA_eva_aham yate zAstra-dRzA dhiyA ||3|9|3||
.
*Sir*
*tell me the meaning of*
*"Living Free" and "Bodilessly Free"*
*so that my thoughts may attain to the light of the Shaastras*
*. *
*Braahmin, -* *of the *videha.*bodiless-*mukta.*free/released* - jIvan.
*living-*mukta.*free/released* -
lakSaNa
brUhi
yena tathA_eva_aham yate
zAstra-dRzA dhiyA *-*
*. *
*vlm.3. rAma said:—Tell me O brahman! the distinct natures of the living
and disembodied liberations, that I may try to learn the same, with an
understanding enlightened by the light of Sástras (literally, having the
eye-sight of Sástras).
*Vasishtha said—*
यथास्थितम् इदम् यस्य व्यवहारवतो ऽपि च ।
yathAsthitam idam yasya vyavahAravata:_api ca |
अस्तम् गतम् स्थितम् व्योम जीवन्मुक्तः स उच्यते ॥३।९।४॥
astam gatam sthitam vyoma jIvan.mukta: sa: ucyate ||3|9|4||
.
*they *
*for whom this is their state *
*carry.on their present affairs*
*having set in the spacious sky *
*—*
*they are said to be Living-Free*
*. *
yathAsthitam.*as-it-is*-m idam*.this* - yasya.*of/for whom* - *@ the *
vyavahAra.*ordinary/worldly-like-*vata:_api.ca.*altho *- *to *asta.*setting*-m
gata.*hvg.gone*-m sthita.*existent/situate.as *- vyoma.*sky/space* -
jIvanmukta.*living.free *- sa:.*he/-m. -* ucyate.*is.said.to.be**/called*.
*vlm.4. Vasishtha said:—Who ever remains as he is, (i.e. without any
perturbation in his worldly course), and continues intact as vacuity amidst
society: such a one is called the living liberated (Jivan mukta).
बोध.एक-निष्ठताम् यातो जाग्रत्य्.एव सुषुप्तवत् ।
bodha.eka-niSThatAm yAta:_jAgrati_eva suSuptavat |
य आस्ते व्यवहर्ता.एव जीवन्मुक्त: स उच्यते ॥३।९।५॥
ya Aste vyavahartA_eva jIvan.mukta: sa: ucyate ||3|9|5||
.
*fixed in Realization of the One*
*someone*
*who carries.on in waking as in dream*
*is said to be one Living-Free*
*.*
bodha.*x-*eka.*x-*niSThatA.*x-*m yAta.*x - in *jAgrat.*x*-i eva.*indeed*/only
suSupta.*x-*vat | ya:.*who -* Aste.*is.at/exists - *vyavahartA_eva
jIvan.mukta: sa: ucyate |
.
*vwv.2331/5. He is called a person liberated while living who, gone to the
state of resting on Pure Consciousness alone, remains like one asleep when
being quite awake, dealing with worldly affairs.
न उदेति न अस्तम् आयाति सुखे दु:खे मुख-प्रभा ।
na_udeti na_astam AyAti sukhe du:khe mukha-prabhA |
यथाप्राप्त.स्थितेर् यस्य जीवन्.मुक्त: स उच्यते ॥३।९।६॥
yathAprApta.sthite:_yasya jIvan.mukta: sa: ucyate ||3|9|6||
.
*he does not rise, he does not set*
*in his good space or in his bad, pleasure or pain, who has a shining face*
*who lives is "just*AS.it.happens"*
*: *
*he*
*is said to be Living-Free*
*.*
*vwv.2350/6. He is declared as one liberated while living, for whom,
remaining according to circumstances, the radiance of the face neither
rises nor vanishes in pleasure or pain.
na_udeti na_astam AyAti *he does not rise, he does not come to setting *sukhe
du:khe *in his good space or in bad pleasure or sorrow *mukha-prabhA *who
has a shining face *yathAprApta-sthite:_yasya *whose state is "as it
happens" *jIvan.mukta: sa: ucyate *he is said to be Living-Free*
यो जागर्ति सुषुप्त.स्थो यस्य जाग्रन् न विद्यते ।
ya:_jAgarti suSupta.stha:yasya jAgrat_na vidyate |
यस्य निर्वासनो बोध: स जीवन्मुक्त उच्यते ॥३।९।७॥
yasya nirvAsana:_bodha: sa: jIvanmukta ucyate ||3|9|7||
.
*someone *
*who walks this world as.if dreaming *
*who doesn't know his waking *
*whose awakening is free from *vAsanA*.Imprints*
*—*
*he*
*is said to be Living-Free*
*. *
ya:_jAgarti suSupta.stha:yasya jAgran_na vidyate |
yasya nirvAsana:_bodha: sa: jIvanmukta ucyate - he is said to be
Living.Free|
*vlm.p.7 One whose waking is like the state of sound sleep, who is not
awake to the accidents of the waking state, and whose waking state does not
sense the desires incident to it, is called liberated in his life.
राग-द्वेष-भय.आदीनाम् अनुरूपम् चरन्न् अपि ।
rAga-dveSa-bhaya.AdInAm anu.rUpam caran*api |
यो ऽन्तर्-व्योम.वद् अच्छस्थः स जीवन्मुक्त उच्यते ॥३।९।८॥
ya:_antar-vyoma.vat_accha.stha: sa: jIvanmukta ucyate ||3|9|8||
.
*he *
*may seem passionate, hateful, fearful*
*but*
*altho proceeding so*
*he is only transparent sky within*
*.*
*he *
*is said to be Living-Free*
*.*
rAga-dveSa-bhaya.AdInAm - *love & hate & fear & such - *
anu.rUpam caran*_api - *x *
ya:_antar-vyoma.vat_accha.stha: x
sa: jIvanmukta ucyate - *he is said to be Living.Free *
.
*vwv.2351. He is declared as one liberated while living, who is abiding in
the clear (or pure Self) within like the sky, though acting (in a manner)
resembling love, hate, fear and the like.
*vlm.p.8 Who, though moved by feelings of affection, enmity, fear and the
like, is at rest, as clear and undisturbed as emptiness within himself, is
called liberated while he is alive.
यस्य न अहम्.कृतो भावो यस्य बुद्धिर् न लिप्यते ।
yasya na_aham.kRta: bhAva: yasya buddhi:_na lipyate |
कुर्वतो अकुर्वतो वा अपि स जीवन्मुक्त उच्यते ॥३।९।९॥
kurvata:_akurvata: vA_api sa: jIvanmukta ucyate
.
*someone for whom there's no experience of "I"dentity*
*whose buddhi.Intellect is not attached whether in action or inaction*
*he *
*is said to be Living-Free*
*. *
yasya na_aham.kRta: bhAva: -
yasya buddhi:_na lipyate -
kurvata:_akurvata: vA_api -
sa jIvanmukta ucyate - x
.
*vwv.2331/5. He is called a person liberated while living, for whom there
is no egotistic feeling (or the sense of "I") and whose intellect is not
tainted whether he is acting or not acting.
*vlm.p.9 Who has not an air of pride in him, and is not conceited when he
does or refrains to do anything, is called self-liberated in his lifetime.
यस्य उन्मेष-निमेष.अर्धाद् विदः प्रलय-सम्भवौ ।
yasya_unmeSa-nimeSa.ardhAt_vida: pralaya-sambhavau |
पश्येत् त्रिलोक्या: स्व.समः स जीवन्मुक्त उच्यते ॥३।९।१०॥
pazyet trilokyA: sva.sama: sa: jIvan.mukta: ucyate ||3|9|10||
.
*one who, within an eyeblink, knows Creation and Doomsday,*
*and sees the three worlds as the same as him*
*:*
*he*
*is said to be Living-Free*
*. *
yasya_unmeSa-nimeSa.ardhAt_vida: pralaya-sa*mb*havau - *x *
pazyet trilokyA: sva.sama: sa: jIvan.mukta ucyate - *x *
.
*vlm. Who at one glance or winking of his eye, has a full view of the whole
creation and final destruction of the world, like the Supreme self (to
which he is assimilated): such a one is said to be liberated in his life
time.
यस्मान् न उद्विजते लोको लोकान् न उद्विजते च यः ।
yasmAt_na_udvijate loka:_lokAt_na_udvijate ca ya: |
हर्ष.अमर्ष-भय.उन्मुक्तः स जीवन्मुक्त उच्यते ॥३।९।११॥
harSa.amarSa-bhaya.unmukta: sa: jIvanmukta: ucyate ||3|9|11||
.
*one who does not trouble the world,*
*whom the world doesn't trouble,*
*free of delight, impatience, fear*
*—*
*he*
*is said to be Living-Free*
*.*
yasmAt.*from.which -* na.*not* udvijate.*is.agitated/disturbed - the* loka.
*world/people-*: -
*from *loka.*world/people*.At na.*not* - udvijate.*is.agitated/disturbed*
ca.*also/and -* ya:.*who\what* -
harSa.amarSa-bhaya.unmukta: - *x *
sa: jIvanmukta ucyate - *he is said to be Living.Free*
.
*vlm. Whoever is neither feared nor is afraid, and who is free from the
emotions of joy, anger and fear, such a person is liberated in life.
शान्त-संसार-कलनः कलावान् अपि निष्कलः ।
zAnta-saMsAra-kalana: kalAvAn api niSkala: |
यः स-चित्तो ऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥३।९।१२॥
ya: sa-citta:_api nir.citta: sa: jIvanmukta ucyate ||3|9|12||
.
*at peace with the Samsaara *
*one who *
*though he waxes *
*wanes within, *
*who is with Affective mind *
*yet without it *
*—*
*he*
*is said to be Living-Free*
*.*
zAnta-saMsAra-kalana: -
kalAvAn api niSkala: -
ya: sa-citta:_api niz.citta: -
sa jIvanmukta ucyate - *he is said to be Living.Free*
.
*vwv. He is called a person liberated while living, whose grasping (or
apprehension) of worldly existence has ceased, who is undivided though
(apparently) possessed of parts and who is free from thinking though having
a mind.
यः समस्त.अर्थ-जातेषु व्यवहार्य् अपि शीतलः ।
ya: samasta.artha-jAteSu vyavahAri_api zItala: |
पदार्थेष्व् अपि पूर्ण.आत्मा स जीवन्मुक्त उच्यते ॥३।९।१३॥
padArtheSu_api pUrNa.AtmA sa: jIvan.mukta ucyate ||3|9|13||
.
*faced.with a multitude of things,*
*remaining cool dealing.with them in full possession of such things*
*—*
*he*
*is said to be Living-Free*
*.*
ya:.*who\what* - *in *samasta.artha-jAta.*s-*eSu -
vyavahAri_api zItala: - *x *
padArtheSu api - *x *
pUrNa.AtmA - *x *
sa jIvan.mukta ucyate *-*
*. *
*vlm.13. Who being full of all possessions, and having everything present
before him, remains cold and apathetic to them, as.if they were useless to
him: such a man is liberated in his life.
जीवन्मुक्त-पदम् त्यक्त्वा देहे काल-वशीकृते ।
jIvanmukta-padam tyaktvA dehe kAla-vazI.kRte |
विशत्य् अ.देह-मुक्तत्वम् पवनो ऽस्पन्दताम् इव ॥३।९।१४॥
vizati_a.deha-muktatvam pavana:_aspandatAm iva ||3|9|14||
.
*having foregone Living Freedom,*
*because of the power of Time,*
*entering a condition of Bodiless Freedom*
*he*
*is like the wind grown motionless*
*. *
jIvanmukta-padam tyaktvA -
dehe kAla-vazI.kRte |
vizati_a.deha-muktatvam -
pavana:_aspandatAm iva - x
*vwv.2451/3.9.14. Having given up the position of one liberated while
living, when the body is overcome by time (or death), he enters the state
of one liberated without a body, as wind (attains) to motionlessness.
विदेह-मुक्तो न उदेति न अस्तम् एति न शाम्यति ।
videha-mukta: na_udeti na_astam eti na zAmyati |
न सन् न असन् न दूर.स्थो न च अहम् न च न इतर: ॥३।९।१५॥
na san_na_a-san_na dUrastha: na ca_aham na ca na_itara: ||3|9|15||
.
*someone bodilessly Free *
*does not arise nor set nor rest in peace*
*not being nor without-being*
*not far.away from here*
*nor here as "I"*
*nor here as someone.else*
*. *
videha-mukta: na_udeti na_astam eti na zAmyati - *The Bodiless.Free does
not rise, does not go to setting nor quieting - *
na san_na_a-san - *not existing, not unexisting - *
na dUrastha: - *not far.away - *
na ca_aham na ca na_itara: - *nor "I" nor another*
*. *
*vwv. The one liberated without a body neither appears, nor disappears, nor
is extinguished. He is neither existence nor non.existence. He is not far
off. He is neither "I" nor "not I", nor another.
##dih - **deha* - a body (gross or subtle) + **videha -* bodiless* -* N. of
the home of sItA +
##muc - **mukta- *- free • "liberated" •-• **jivanmukta- - *Living.Free - **videhamukta
- *Bodiless.Free ++
सूर्यो भूत्वा प्रतपति विष्णुः पाति जगत्.त्रयम् ।
sUrya:_bhUtvA pra.tapati viSNu: pAti jagat.trayam |
रुद्रः सर्वान् संहरति सर्गान् सृजति पद्मजः ॥३।९।१६॥
rudra: sarvAn saMharati sargAn sRjati padmaja: ||3|9|16||
.
*having become the sun*
*he heats the Triple World*
*.*
*as viShNu he protects it*
*as rudra.shiva brings it to an end*
*and as brahmA the Lotusborn gives rise*
*to the creations*
*. *
sUrya.*sun/Sol -* bhUtvA.*hvg.become -* pratapati.*heats.up -* *Vishnu the**
Pervader* *-* pAti.*protect/rules -* jagat.*world**-*traya.*trio-*m | rudra.*the
Terrible - *sarva.*all**-*An.*s* - saMharati.*gathers.brings.together - *
sarga.*Creation*.An.*s* sRjati.*creates/projects -* padmaja.*lotusborn. *
*vlm.16. It shines forth in the form of the sun, and preserves the world in
the manner of viSNu. It creates the world in the shape of the lotus-born
brahma, and destroys all as Rudra or Siva.
sUrya.*sun/Sol -* bhUtvA.*hvg.become -* pratapati.*heats.up -* *Vishnu the**
Pervader* *-* pAti.*protect/rules -* jagat.*world**-*traya.*trio-*m | rudra.*the
Terrible - *sarva.*all**-*An.*s* - saMharati.*gathers.brings.together - *
sarga.*Creation*.An.*s - *sRjati.*creates/projects -* padmaja.*lotusborn. *
खम् भूत्वा पवन-स्कन्धम् धत्ते स.ऋषि-सुर.असुरम् ।
kham bhUtvA pavana-skandham dhatte sa=RSi-sura.asuram |
कुल.अचल-गतो भूत्वा लोकपाल-पुरास्पदः ॥३।९।१७॥
kula.acala-gata:_bhUtvA lokapAla-pura.Aspada: ||3|9|17||
.
*as the sky he's the shoulder of the winds*
*.*
*he*
*is the RShi.Sages, sura.Brightlings, Darkling asuras*
*abiding in mountain ranges*
*.*
*he guards our homes everywhere*
*.*
kha.*Space*.m bhUtvA.*hvg.become* pAvana.*wind*.skandha.*shoulders-*m -
dhatte.*accept/assuming*. sa.*with-*RSi.*Rshi-Sura.Brightling*.asura.
*Darkling*.m |
kulAcala.*range.of.mountains*-gata.*hvg.gone* bhUtvA.*hvg.become* -
lokapAla.*people.protect/ruler*-pura.*city/fortress*.Aspada.*place/abode*
.
*vwv.2454/17 Having become the sky (or space), he holds the body of air
along with (celestial) sages, gods and demons. Having become one situate in
the Kula mountain, he has the dignity of the city of the guardians of the
world.
*vlm. ... the sky supported on the shoulders of air ...
*AS. Having become the space with wind as shoulders, he sustains everything
including sages gods and demons. (sarSisurAsuram). Being situated on Meru,
he becomes the place of the city lokapAla. Apparently lokapAla is a
mythical place where the lokapAlas the guardians of the world live.
kha.*Space*.m bhUtvA.*hvg.become* pAvana.*wind*.skandha.*shoulders-*m -
dhatte.*accept/assuming*. sa.*with-*.RSi.*x-Sura.Brightling*.asura.
*Darkling*.m | kulAcala.*range.of.mountains*-gata.*hvg.gone* bhUtvA.
*hvg.become* - lokapAla.*people.protect/ruler*-pura.*city/fortress*.Aspada.
*place/abode*
भूमिर् भूत्वा बिभर्ति इमाम् लोक-स्थितिम् अखण्डिताम् ।
bhUmi:_bhUtvA bibharti_imAm loka-sthitim akhaNDitAm |
तृण-गुल्म-लता भूत्वा ददाति फल-संततिम् ॥३।९।१८॥
tRNa-gulma-latA bhUtvA dadAti phala-saMtatim ||3|9|18||
.
*having become the earth*
*he supports*
*this continuous world-state*
*having become*
*grass, thickets, creepers*
*he yields us every sort of fruit*
*.*
bhUmi:_bhUtvA bibharti_imAm -
loka-sthitim akhaNDitAm -
tRNa-gulma-latA bhUtvA -
dadAti phala-saMtatim - x
*vwv.2455/3.9.18. Having become the earth, he upholds (or protects) this
unbroken continuance (or preservation) of mankind. Having become grass,
thicket and creeper, he gives a range of fruits.
बिभ्रज्-जल.अनल.आकारम् ज्वलति द्रवति द्रुतम् ।
bibhrat-jala.anala.AkAram jvalati dravati drutam |
चन्द्रः ऽमृतम् प्रसवति मृतम् हालहलम् विषम् ॥३।९।१९॥
candra:_amRtam prasavati mRtam hAlahalam viSam ||3|9|19||
.
*taking the form of water and fire he shines,*
*he flows along *
*as the moon he produces Nectar*
*: *
*as halahala*, he gives death*
*. *
bibhrat.*wear/bearing-*jala.*water-*anala.*fire-*AkAra.
*embodiment/formation-*m
- jvalati.*burning/flaming - *dravati.*flowing - *druta.*swift/speedy-*m |
candra.*moon* amRta.*immortal/nectar**-*m - prasavati.*impel/generating -*
mRta.*dead-*m hAlahala.*x-*m viSa.*poison-*m
the poison produced at the Churning of the Ocean. See
http://en.wikipedia.org/wiki/Halahala
*vwv.2456/3.9.19. Bearing the form of water and fire, he quickly flows and
blazes (respectively), As the moon, he brings forth nectar. As the poison
hAlAhala, he produces death.
Halāhala (Sanskrit <https://en.wikipedia.org/wiki/Sanskrit> हलाहल)
or kālakūṭa (Sanskrit <https://en.wikipedia.org/wiki/Sanskrit> कालकूटं,
literally: 'black mass' or 'time puzzle' [1]
<https://en.wikipedia.org/wiki/Halahala#cite_note-1>) is the name of a
poison (as per Hindu mythology
<https://en.wikipedia.org/wiki/Hindu_mythology>) created from the sea when
Devas <https://en.wikipedia.org/wiki/Deva_(Hinduism)> (Deities) and Asuras
<https://en.wikipedia.org/wiki/Asura> (Demons) churned it (see Samudra
manthan <https://en.wikipedia.org/wiki/Samudra_manthan>) in order to obtain
Amrita <https://en.wikipedia.org/wiki/Amrita>, the nectar of immortality.
Fourteen different rathnas (gems <https://en.wikipedia.org/wiki/Gemstone>)
were recovered in this exercise, mostly retained by the Deities after the
Demons tried to cheat them. But before Amrita
<https://en.wikipedia.org/wiki/Amrita> could be formed, Halāhala was
produced, which started injuring both sides. As no one could bear the
lethal fumes emitted by the poison, both Devas and Asuras began to collapse
due to asphyxiation <https://en.wikipedia.org/wiki/Asphyxiation>. They ran
for help to Brahma <https://en.wikipedia.org/wiki/Brahma>, who directed
them to Vishnu, who refused and advised them that only Shiva
<https://en.wikipedia.org/wiki/Shiva> could help them. So both parties went
to Mount Kailash <https://en.wikipedia.org/wiki/Mount_Kailash> and prayed
to Lord Shiva <https://en.wikipedia.org/wiki/Shiva> for help. Shiva chose
to consume the poison and thus drank it. His wife, the goddess Parvati
<https://en.wikipedia.org/wiki/Parvati>, was alarmed, as she gripped her
husband's neck with both hands in order to stop the poison, thus earning
him the name Viṣakaṇṭha (the one who held poison in his throat). He was
later saved by the mahavidya <https://en.wikipedia.org/wiki/Mahavidya> Tara,
a form of Parvati. The poison turned his throat blue like bruise
<https://en.wikipedia.org/wiki/Bruise>. Hence, he is also known
as Nīlakaṇṭha[2] <https://en.wikipedia.org/wiki/Halahala#cite_note-2> (the
one with a blue throat). - Wikipedia.
bibhrat.*wear/bearing-*jala.*water-*anala.*fire-*AkAra.
*embodiment/formation-*m - jvalati.*burning/flaming - *dravati.*flowing - *
druta.*swift/speedy-*m | candra.*moon* amRta.*immortal/nectar**-*m -
prasavati.*impel/generating -* mRta.*dead-*m hAlahala.*x-*m viSa.*poison-*m
तेजः प्रकटयत्य् आशास् तनोत्य् आन्ध्यम् तमो भवत् ।
teja: prakaTayati_AzA:_tanoti_Andhyam tama:_bhavat |
शून्यम् सद्-व्योमताम् एति गिरिः सन् रोधयत्य् अलम् ॥३।९।२०॥
zUnyam sat-vyomatAm eti giri: san rodhayati_alam ||3|9|20||
.
*he projects*
*as tejas Light*
*.*
* the horizon extends*
*tamas becomes the darkness*
* the Void becomes the Suchness-sky*
*or*
*that Suchness rises as a mountain barrier*
*.*
teja: prakaTayati
AzA:_tanoti
Andhyam tama:_bhavat |
zUnyam sat-vyomatAm eti
giri: san rodhayati_alam.*enuf/**moreover. *
*vwv.2457/3.9.20. Becoming light, he displays the quarters. Becoming
darkness, he produces blindness. Being void, he attains to the nature of
the sky. Being the mountain, he causes obstruction completely.
*vlm.20. It becomes light wherewith it fills the space of the firmament,
and spreads darkness in the form of Erebus (tama or Teom}. It becomes
vacuum (vyom or beom) to leave empty space for all, while in the form of
hills it obstructstheir free passage on earth.
VA. As light he manifests regions, as tamas he spreads as blindness, as
emptiness he gives space for existence, as mountain he obstructs existence.
*AS. tama: bhavat Andhyam tanoti Darkness becoming blindness spreads Thus:
By becoming darkness, he spreads blindness. Similarly, in second line: By
becoming emptiness, he turns into space (literally goes to spaceness). By
becoming a mountain, he obstructs all around (alam). Note the
interpretation of alam. One of its meanings is sufficient, capable.
करोति जङ्गमम् चित्तः स्थावरम् स्थावर.आकृतिः ।
karoti jaGgamam citta: sthAvaram sthAvara.AkRti: |
भूत्वा अर्णवो वलयति भू-स्त्रियम् वलयो यथा ॥३।९।२१॥
bhUtvA_arNava:_valayati bhU-striyam valaya:_yathA ||3|9|21||
.
*his chitta.Affectation causesthis going;*
*or, still, takes the form of Stillness:*
*like the sea circling the earth,*
*or a bracelet on a woman's arm*
*.*
karoti jaGgamam citta: -
sthAvaram sthAvara.AkRti: -
bhUtvA_arNava:_valayati -
bhU-striyam valaya:_yathA - x
*vlm.21. In the form of the fleet mind, it moves the self-moving animals
and in that of dull matter it settles the unmoving immovables. It girds the
earth by its form of the ocean, as a bracelet encircles the arm.
#val - **valaya:*, **valayam *- a bracelet , armlet , ring (worn by men
and women on the wrist) MBh. &c. (also applied to waves as compared to
bracelets) *•* a zone , girdle (of a married woman) MW. *•* a line (of
bees) *•* round enclosure (ifc. often = "encircled by") KSS. *•* **valaya:*
- a kind of circular military array *•* a branch MW. *•* #*valayA: -* pl.
name of a people AV. +
परम.अर्क-वपुर् भूत्वा प्रकाशान्तम् विसारयन् ।
parama.arka-vapu:_bhUtvA prakAza.antam visArayan |
त्रिजगत्-त्रसरेण्व्.ओघम् शान्तम् एव अवतिष्ठते ॥३।९।२२॥
trijagat-trasareNu.ogham zAntam eva_avatiSThate ||3|9|22||
.
*he*
*is*
* the Supreme Sun*
*and he emanates luminosity*
*—** the dust-cloud of the Triple World—*
*and he*
*rests alone in his peace*
*. *
parama.*Absolute-*arka.*sun/star-*vapu:*body-*:_bhUtvA.*hvg.become* *-*
prakAza.*Radiance*.anta.*end/in-*m visArayan.*spread/dispersing -*
trijagat.*3world*s.*x-*trasareNu.*atom/mote-*ogha*.flood-*m -
zAnta.*Shaanta*/*quieted-*m eva.*indeed*/only *-* avatiSThate.*abides.as/enters.
*
*vwv.3009/3.9.22. Having become one possessing the body of the supreme sun,
and spreading the limit of light to the multitude of atoms in the triple
world, he remains quite calm.
*AS. Having become the embodiment of the Great Sun (param+arka+vapu:
bhUtvA) spreading (visArayan) the stream of the dust particles of the three
worlds ((tri+jagat+trasareNu+ogham) to the end of light (prakAzAntam), he
stays firmly in bliss (zAntam eva avatiSThate).
parama.*Absolute-*arka.*sun/star-*vapu:*body-*:_bhUtvA.*hvg.become* *-*
prakAza.*Radiance*.anta.*end/in-*m visArayan.*spread/dispersing -* trijagat.
*3world*s.*x-*trasareNu.*atom/mote-*ogha*.flood-*m - zAnta.*Shaanta*/
*quieted-*m eva.*indeed*/only *-* avatiSThate.*abides.as/enters. *
यत् किम्.चिद् इदम् आभाति भातम् भानुम् उपैष्यति ।
yat kimcit_idam AbhAti bhAtam bhAnum upaiSyati |
काल.त्रय-गतम् दृश्यम् तद् असौ सर्वम् एव च ॥३।९।२३॥
kAla.traya-gatam dRzyam tat_asau sarvam eva ca ||3|9|23||
.
*whatever shines as This,*
*he is*
*:*
* the sun who manifests shining*
*perceived throughout the threefold Time*
*that is indeed all this*
*.*
yat kimcit_idam AbhAti x
bhAtam bhAnum upaiSyati x|
kAla.traya-gatam dRzyam x
tat_asau sarvam eva ca x
*vwv.2460/3.9.23. Whatever of this (world) appears, appeared or will attain
to appearance, he is quite every visible object existing in the three
times, past, present, and future.
कथम् एव वद, ब्रह्मन्, भूयते विषमा हि मे ।
katham eva vada, brahman, bhUyate viSamA hi me |
दृष्टिर् एषा अथ दुष्प्राप्या दुर्.आक्रम्य इति निश्चयः ॥३।९।२४॥
dRSTi:_eSA_atha duS.prApyA dur.Akramya_iti nizcaya: ||3|9|24||
.
*but how*
*?*
*tell me, brAhmaNa, it is so difficult for me*
*:*
*this doctrine is so hard to get, hard to approach with certainty*
*.*
*vlm.24. rAma said:-Tell me, O brahman! why this view of liberation,
appears so very difficult to me, as to make me believe it altogether
incomprehensible to and unattainable by any body.
katham eva vada*, brAhmaNa, *bhUyate viSamA hi me | *but how? tell me,
brAhmaNa, it is so difficult for me: *dRSTi:_eSA_atha duS.prApyA
dur.Akramya_iti nizcaya: | *this doctrine is so hard to get, hard to
approach with certainty*
*Vasishtha said—*
मुक्तिर् एषा उच्यते राम ब्रह्मैतत् समुदाहृतम् ।
mukti:_eSA_ucyate rAma brahma_etat sam.udAhRtam |
निर्वाणम् एतत् कथितम् शृणु तत् प्राप्यते कथम् ॥३।९।२५॥
nirvANam etat kathitam zRNu tat prApyate katham ||3|9|25||
.
*this is known.as Freedom, rAma;*
*this is extolled as the brahman;*
*this is described as nirvANa*
*.*
*now hear how to attain to That*
*.*
mukti:_eSA_ucyate rAma -
brahma_etat_sam.udAhRtam |
nirvANam etat_kathitam -
zRNu tat_prApyate katham |
*vwv.2461/3.9.25. rAma! This is called liberation. This is declared as
brahman (or the Absolute Reality). This is described as nirvANa (or
extinction of individuality snf absorption in the Supreme Spirit), having a
form which is fuller than the full.
यद् इदम् दृश्यते दृश्यम् अहम्.त्वम्-ता=आदि-संयुतm ।
yat_idam dRzyate dRzyam aham.tvam-tA=Adi-saMyutam |
सतो ऽप्य् अस्य अत्य्.अनुत्पत्त्या बुद्धया एतद् अवाप्यते ॥३।९।२६॥
sata:_api_asya_ati.anutpattyA buddhayA_etat_avApyate ||3|9|26||
.
*this which is seen as dRshya.Percept*
*together with "you" and "I"*
*is only this sat.Suchness*
*by an Intellect quite without Origin*
*this is put together*
*.*
yat_idam dRzyate dRzyam -
aham.*'I'*.tvam.*'you"/-ty*-tA-*ness*=Adi.*beginning.with/&c-*saMyuta.
*conjoined/consisting-*m -* + *
sata:_api_asya_aty.anutpattyA -
buddhayA_etat_avApyate |
*AS. This visible world (idam dRzyam) which is perceived as composed of
properties of 'I" and "you" (yad ahaMtvaMtAdisaMyutam dRzyate), is truly
obtained (avApyate) by the understanding (buddhayA) of its
nondeducibility (asya ati+*anutpatyA*) from the sat (sataH) even though it
appears as such (api).
#yu - #saMyu - #*saMyuta* sam-yuta - "con-junct", joined or bound together,
tied, fettered • put together, joined or connected with (tena with and
without saha, or comp) • increased by, added to (tena or comp) • (
*end-comp)* being together with • consisting of. containing (tena or comp)
• (*end-comp)* relating to, implying (praISyas - *implying service').
*Raama said—*
विदेह-मुक्तास् त्रैलोक्यम् सम्पद्यन्ते यदा तदा ।
videha-muktA:_trailokyam sam.padyante yadA tadA |
मन्ये ते सर्गताम् एव गता वेद्य.विदाम् वर ॥३।९।२७॥
manye te sargatAm eva gatA vedya.vidAm vara ||3|9|27||
.
*best knower of the knowable,*
*when Disembodied Freemen fall into the Triple World,*
*it is thought that they enter Creation*
*. *
videha-muktAs - *the Bodiless.Free* - trailokyam sampadyante yadA - *when
they fall.into the Triple.World - *tadA manye - *then I think - *te
sargatAm eva gatA - *they ro a state of creation indeed/only have gone, - *vedya-vidAm
vara - *best of the knowers of what's .known*
*. *
*vlm.27. rAma said:—Methinks, O best of them that know the knowable! that
the bodiless souls of the liberated, when they passthrough the bounds of
the three worlds, have again to be born according to the course of nature.
videha-muktAs - *the Bodiless.Free* - trailokyam sampadyante yadA - *when
they fall.into the Triple.World - *tadA manye - *then I think - *te
sargatAm eva gatA - *they ro a state of creation indeed/only have gone, - *vedya-vidAm
vara - *best of the knowers of what's .known*
*Vasishtha replied—*
विद्यते चेत् त्रि.भुवनम् तत् तत्ताम् संप्रयान्तु ते ।
vidyate cet tri.bhuvanam tat tattAm samprayAntu te |
यत्र त्रैलोक्य-शब्दार्थो न सम्.भवति कश्चन ॥३।९।२८॥
yatra trailokya-zabdArtha:_na sambhavati ka:cana ||3|9|28||
.
*if there is a Triple World for them *
* the bodilessly Free proceed thru that Thatness*
*where *
* the meaning of the Three Worlds*
*has no import*
*anyhow*
*.*
vidyate cet tri.bhuvanam tat tattAm samprayAntu te |
yatra trailokya-zabdArtho na sambhavati kaz.cana |
*vlm.28. Vasishtha replied:—Those that retain the reminiscence of the three
worlds have to move about in them, but such as have lost the idea of their
existence, are absorbed in infinity.
एतत् त्रिलोकताम् यातम् ब्रह्म इत्य् उक्तार्थ-धीः कुतः ।
etat trilokatAm yAtam brahma_iti_ukta.artha-dhI: kuta: |
तस्मान् नो सम्.भवत्य् एषा जगच्.छब्द.अर्थ-कल्पना ॥३।९।२९॥
tasmAt_na.u sambhavati_eSA jagat.zabda.artha-kalpanA ||3|9|29||
.
*"The three-worlds"*
*—*
*how has the Brahmic Immensity got this meaning*
*? *
*from That,*
*how can there arise this imaginary sense of the word "world"*
*? *
etat trilokatAm yAtam -
brahma_iti ukta.artha-dhI: kuta: |
tasmAt_na.u sambhavati_eSA -
jagat.zabda.artha-kalpanA |
*vlm.29. For how can one derive the knowledge of the unity of God from his
belief in the duality of the separate existence of the world? Therefore the
figurative sense of cosmos as God (Viswa) can not give the spiritual and
infinite idea of brahma.
*AS. ... Since the term "three worlds" has no true meaning possible, where
would one get the idea of saying that brahma has become the three worlds?
*The argument being made is that anything transient cannot be a transformed
brahma.
अनन्यच् छान्तम् आभास-मात्रम् आकाश-निर्मलम् ।
ananyat***zAntam AbhAsa-mAtram AkAza-nirmalam |
ब्रह्म.एव जगद् इत्य् एतत् सर्वम् सत्त्व.अवबोध.तः ॥३।९।३०॥
brahma_eva jagat_iti_etat sarvam sattva.avabodha.ta: ||3|9|30||
.
*it's not something other,*
*but that peaceful pure radiant clear Space*
*.*
* the Immensity is this world when it is realized Suchness*
*. *
ananyat chAntam -
AbhAsa-mAtram -
AkAza-nirmalam |
brahma_eva jagat_x
iti_etat sarvam sattva.avabodha.ta: |
.
*vwv.1335/3.9.30. This entire world is only brahman, undivided, tranquil,
the mere light (of consciousness) and stainless like the sky, on account of
the perception of its real nature.
*vlm. He {It! neuter} is no other but *him*self, of the nature of pure
intellect, and of the form of the clear and tranquil emptiness. brahma is
said to be the world in order to signify his manifestation of its unreality
as a reality to us.
अहम् हि हेम-कटके विचार्य अपि न दृष्टवान् ।
aham hi hema-kaTake vicArya_api na dRSTavAn |
कटकत्वम् क्वचिन् नाम ऋते निर्मल-हाटकान् ॥३।९।३१॥
kaTakatvam kvacit_nAma Rte nirmala-hATakAn ||3|9|31||
.
*I have examined golden bracelets*
*but*
*I dont see any "braceletness", only unalloyed pure gold*
*.*
*vlm.31. I have well considered about a golden bracelet, and found nothing
as a bracelet in it save its gold. (The form is changeable, but the
substance is real).
##kaT - **kaTaka: *- a bracelet of gold or shell &c. • #kaTikA - a straw
mat •-• -Comp. hema-kaTaka - golden bracelet ++
##car - #*vicar* - vt1a, move, do; caus. consider, ponder • enquire,
introspectively analyze, Talks 27 +
##car - #vicar - **vicAra* •-• -Comp. vicAra-marga - the path of Enquiry,
the introspective analytical method, Talks 27 +
aham.*'I'* hi.*for/! *hema.*gold/en-*kaTaka.*gold/en - *vicArya.*hvg.enquired/investigated-
*api.*however *na.*not* dRSTavAn.*perceiving-* kaTakatva.* the condition
"gold"-*m kvacit.*wherever/anywhere - *nAma.*namely* Rte.*except/without -*
nirmala.*immaculate/spotless-*hATaka.*gold/en-*An*. *
जलाद् ऋते पयो.वीचौ न अहम् पश्यामि किम्चन ।
jalAt_Rte paya:*vIcau na_aham pazyAmi kimcana |
वीचित्वम् तादृशम् दृष्टम् यत्र न अस्त्य्.एव तत्र हि ॥३।९।३२॥
vIcitvam tAdRzam dRSTam yatra na_asti_eva tatra hi ||3|9|32||
.
I've looked into the ocean-waves:
other than water I do not see any "waveness".
it is seen where it is actually not
*.*
jalAt.*from.water -* Rte.*except/without* paya:.*water/milk - in* vIci.
*aberration/wave**-*au - na.*not* aham.*'I'* pazyAmi.*I.see/know* kimcana.*anything/whatever
-* vIci.*aberration/wave**-*tvam.*-ity condition-*tAdrz.
*that.sort.of/thatwise.*am - dRSTa.*seen/perceived*.*x-*m - yatra.*where* -
na.*not* - asti.ex*is*ting - eva.*indeed*/only - tatra.*there/aboutThat* hi.*for/!
-*
*vlm.32. I observed the billows, and found nothing in them but water; and
where there was no water I saw no billow to rise.
##dRz - *tAdRz - a. (nom. m. f. tAdRG & tAdRk) such like, such a one;
that.sort.of/thatwise n. tAdRk adv. in such a manner = #tAdRza, #tAdRzI +
jalAt.*from.water -* Rte.*except/without* paya:.*water/milk - in* vIci.
*aberration/wave**-*au - na.*not* aham.*'I'* pazyAmi.*I.see/know* kimcana.*anything/whatever
-* vIci.*aberration/wave**-*tvam.*-ity condition-*tAdrz.
*that.sort.of/thatwise.*am - dRSTa.*seen/perceived*.*x-*m - yatra.*where* -
na.*not* - asti.ex*is*ting - eva.*indeed*/only - tatra.*there/aboutThat* hi.*for/!
-*
स्पन्दत्वम् पवनाद् अन्यन् न कदाचन कुत्रचित् ।
spandatvam pavanAt_anyan_na kadA.cana kutra.cit |
स्पन्द एव सदा वायुर् जगत् तस्मान् न भिद्यते ॥३।९।३३॥
spanda eva sadA vAyu:_jagat tasmAn_na bhidyate ||3|9|33||
.
*spanda.Vibration *
*is *
*not other than the breeze at any time or place*
*. *
*just as wind is alwaysthat spanda*, the world is not apart from That*
*.*
spandatvam pavanAt_anyan -
na kadA.cana kutra.cit |
spanda eva sadA vAyu: -
jagat tasmAn_na bhidyate |
the notion of "Spanda" is not hard to understand,
though not translatable in a single word.
it is the motion of the wind, the vibration of sound, the flickering of
light,
and the inconstancy of Affective thought, of which much will be said in
future Cantos.
*vwv.1338/3.9.33. As (the nature of) movement is not different from wind at
any time anywhere, movement alone is wind always. (Similarly), the world is
not different from That (brahman).
यथा शून्यत्वम् आकाशे ताप एव मरौ जलम् ।
yathA zUnyatvam AkAze tApa: eva marau jalam |
तेज एव सदा लोके ब्रह्मैव त्रि.जगत् तथा ॥३।९।३४॥
teja: eva sadA loke brahmAA_eva tri.jagat tathA ||3|9|34||
.
*like emptiness in Space*
*or water in the parched desert*
*tejas only is the light of Being*
*.*
* the triple world is thus only the brahman Immensity*
*.*
yathA zUnyatvam AkAze - *as vacuity in Space - *
tApa eva marau jalam - *or [mirage] water in the desert heat *
teja: eva sadA loke -
brahmA_eva tri.jagat tathA
.
*vlm.34. As vacuity abides in air, and water appears in the burning
deserts, and asthere is light spread over all creation; so is the spirit of
brahmA manifest in the three worlds in the forms of the very worlds.
*Raama said—*
अत्यन्त.अभाव-सम्पत्त्या जगद्-दृश्यस्य मुक्तता ।
atyanta.abhAva-sampattyA jagat-dRzyasya muktatA |
यया उदेति, मुने, युक्त्या ताम् मम उपदिश उत्तमम् ॥३।९।३५॥
yayA_udeti, mune, yuktyA tAm mama_upadiza_uttamam ||3|9|35||
.
*the state of boundless.unBeing,*
*the Freedom from the world-percept by means of which it arises,*
*muni,*
*teach me that highest truth*
*.*
atyanta.abhAva-saMpattyA -
jagat-dRzyasya muktatA -
yayA_udeti mune yuktyA -
tAm mama_upadiza_uttamam -
*. *
*vlm.35. rAma said:—Tell me, O sage! the cause which makesthis world with
its nature of absolute negation or non.existence, to exhibit such distinct
appearance in its phenomena.
मिथः_सम्.पन्नयोर् द्रष्टृ-दृश्ययोर् एक-संख्ययोः ।
mitha:_sampannayo:_draSTR-dRzyayo:_eka-saMkhyayo: |
द्वय.अभावे स्थितिम् याते निर्वाणम् अवशिष्यते ॥३।९।३६॥
dvaya.abhAve sthitim yAte nirvANam avaziSyate ||3|9|36||
.
*if the false productions of the Seer and Seen are known as One,*
*the state in which there remains a lack of dualty*
*is Nirvaana *
...
mitha:.*mutually - @two *sampanna.*thriving/endowed*.yo: - *@two *draSTR.
*seer/viewer*-dRzya.*Sight/Percept*s.yo: - *@two *eka.*only/one*-saMkhya.
*count.reckonings-*yo: - *in/when *dvaya.*twofold*.abhAva.
*nonBecoming/absence*.e sthiti.*state/situation*.m yata.*whence/wherefrom*.e
- *Nirvaana -* avaziSyate.*remains **to.be.done. *
.
*vlm.36. Tell me also, how the viewer and the view (of these worlds) being
both extinct, (asthey are equally unreal in their nature), there remains
their nirvana or absorption in the Deity without their personalities.
mitha:.*mutually - @two *sampanna.*thriving/endowed*.yo: - *@two *draSTR.
*seer/viewer*-dRzya.*Sight/Percept*s.yo: - *@two *eka.*only/one*-saMkhya.
*count.reckonings-*yo: - *in/when *dvaya.*twofold*.abhAva.
*nonBecoming/absence*.e sthiti.*state/situation*.m yata.*whence/wherefrom*.e
- *Nirvaana -* avaziSyate.*remains **to.be.done. *
दृश्यस्य जगतस् तस्माद् अत्यन्त.असम्भवो यथा ।
dRzyasya jagata:_tasmAt_atyanta.asambhava:_yathA |
ब्रह्मैव इत्थम् स्वभाव.स्थम् बुध्यते वद मे तथा ॥३।९।३७॥
braह्मैva_ittham svabhAva.stham budhyate vada me tathA ||3|9|37||
.
*how*
*does this boundless unBecoming of the world-percept become identified with
the brahman awakening?*
*Sir, tell me that*
*. *
*of the *dRzya.*Sight/Percept*.sya - jagat.*world*-a:_
tasmAt.*from.that/therefore* -
*is *atyanta.*infinite/boundless*.asambhava.*non-becoming/production*: yathA
*.so/in.this.way* –
*Braahmic* - *indeed*/only - ittham.*so* –
svabhAva.own.*nature*.stha.*place/situate*.m - budhyate.*is.realized/understood
–*
*tell me about that*.
*vlm.37. Again as it is impossible to conceive the existence of the visible
objects, say how is it possible to conceive the existence of the invisible
brahmA in his own nature (of incomprehensibility).
* of the *dRzya.*Sight/Percept*.sya - jagat.*world*-a:_tasmAt.
*from.that/therefore* - atyanta.*infinite/boundless*.asambhava.
*non-becoming/production*: yathA*.so/in.this.way* - brahma/brahmA eva.
*indeed*/only - ittham.*so* - svabhAva.own.*nature*.stha.m - budhyate.*is.realized/understood
-* vada.*say* - me.*for.me -* tathA.*thus/in.that.way*.
कया एतज् ज्ञायते युक्त्या कथम् एतत् प्रसिध्यति ।
kayA_etat_jJAyate yuktyA katham etat prasidhyati |
एतस्मिंस् तु मुने सिद्धे न साध्यम् अवशिष्यते ॥३।९।३८॥
etasmin*tu mune siddhe na sAdhyam avaziSyate ||3|9|38||
.
*by what logic can this be known*
*so that, when it is accomplished, muni, nothing remains to be attained? *
kayA_etat_jJAyate yuktyA -
katham etat prasidhyati -
etasmin_tu mune siddhe -
na sAdhyam avaziSyate - x
*vlm.38. Say by what mode of reasoning this truth may be known and
ascertained, and this being accomplished! there remains nothing else to be
inquired into.
*Vasishtha said—*
बहु.कालम् इयम् रूढा मिथ्या अ.ज्ञान-विषूचिका ।
bahu.kAlam iyam rUDhA mithyA_a.jJAna-viSUcikA |
नूनम् विचार-मन्त्रेण निर्मूलम् उपशाम्यति ॥३।९।३९॥
nUnam vicAra-mantreNa nir.mUlam upazAmyati ||3|9|39||
.
*for a long time this has grown*
*this plague of false Knowledge*
*but*
*by the mantric instrument of vichAra Enquiry*
*it is brought to peace*
*. *
bahu.kAlam iyam rUDhA mithyA_a.jJAna-viSUcikA |
nUnam vicAra-mantreNa nir.mUlam upazAmyati ||3|9|39||
*vlm. Vasishtha replied:—This false knowledge or prejudice of the reality
of the world, has been long prevalent like a chronic disease (among
mankind); and requires to be removed by the specific charm (mantra) of
reasoning only.
**viSUcikA - Vishuucikaa.Needlepoint, also known as the epidemic Shuuchii
the Needle, a rAkSasI Demoness in y3068 &c • and also her mantra, to be
invoked against her disease: MW calls it "indigestion attended with
evacuation in both directions, accord. to some, cholera in its sporadic
form'". in FM I view her rather as Melancholy [in Burton's sense (*The
Anatomy of Melancholy*), or the English Romantic (Wordsworth's &c)], but
also in/as a particular form, which my brother monks of St Benedict called
Accidie (ak'-si-dI) - when all your efforts fail, there arises a dryness, a
bitterness toward your chosen goal - if the person you desire refuses you;
if high office evades you; if the law confounds you; if you cannot cling-to
the brahman Immensity:—unless you are a seasoned Old Fart like me, you go
to despair (a hateful bhAva.state) and bitterness - it goes to your belly,
and it is not just a pinprick, but a pattern of pricks,—a needlepointing
vaster than his lady had while awaiting the return of Odysseus • this
accidie is at.once an affliction of both body and mind - we see her in the
Book of Dispassion (vairAgya), in the melancholy Raama; we see her in a
wartorn village in utpatti.Origin; we feel one or two of her needles when
we are alarmed. Keep this in mind when you encounter her mantra. • she is
not cholera.
न शक्यते झटित्य् एषा समुत्सादयितुम् क्षणात् ।
na zakyate jhaTiti_eSA sam.ut.sAdayitum kSaNAt |
सम-प्रपतने ह्य् अद्रौ सम-रोह.अवरोहणे ॥३।९।४०॥
sama-prapatane hi_adrau sama-roha.avarohaNe ||3|9|40||
.
*it can't be done with a magician's*
*"Presto!",*
*to vanish it in a moment;*
*nor will it be as easy as falling down from a mountain cliff*
*.*
na.*not* - zakyate.*x- *jhaTiti.*Presto! - *eSA -
sam.*very/much**-*ut.*oUT/up-*sAdayitum -
kSaNAt.*suddenly - *
sama.*same/equal-*prapatana.*x-*e hi.*x- *adri.*x-*au -
sama.*same/equal-*roha.*x-*avarohaNa.*x-*e -
*vlm.40. It can not however be expelled quickly and in a minute, but
requires length of time, like the ascent and descent of an even sided
precipice.
*AS. The adri has two adjectives sama+prapatana and sama+roha+avarohaNa.
The word prapatana might be taken to mean fall or drop in the sense of the
measure of it. Thus, sama-prapatana means a mountain which has an equal
drop on all sides. Then such a mountain has equal roha (ascent) and avaroha
(descent) . In other words, it takes the same time to come down as it takes
to go up! Of course, all this applies to the ones who have not resolved the
"mithyA"-ness! • ... samutsAdayitum means in order to uproot. The root zak
means to be possible, capable. Thus the grammatical translation would
be eSA sam.utsAdayitum jhaTity na zakyate: This (eSA mithyAjJAnaviSucikA)
is not possible (na zakyate) to be uprooted (samutsAdayitum) in an instant
(jhaTiti). The root is sam+ut+sad. The root sad (10U) means to acquire, so
ut-sad means to get rid of, "unacquire'! The prefix sam adds a sense of
totality. hence I used the root uproot.
तस्माद् अभ्यास-योगेन युक्त्या न्याय.उपपत्तिभिः ।
tasmAt_abhyAsa-yogena yuktyA nyAya.upapattibhi: |
जगद्-भ्रान्तिर् यथा शाम्येत् तव इदम् कथ्यते शृणु ॥३।९।४१॥
jagat-bhrAnti:_yathA zAmyet tava_idam kathyate zRNu ||3|9|41||
.
*it is only by the hard work of Practical yoga*
*and by the evidence of reasoning*
*that the world-delusion is subdued*
*.*
*so*
*pay attention to my words*
*. *
tasmAt_abhyAsa-yogena -
yuktyA nyAya.upapattibhi: |
jagat-bhrAnti:_yathA zAmyet -
tava_idam kathyate zRNu |
*vlm.41. Therefore hearken to what I say, for dispelling your fallacy of
the world, by means of arguments, logical inferences, and habitual
meditation.
वक्ष्याम्य् आख्यायिकाम् राम याम् इमाम् बोध-सिद्धये ।
vakSyAmi_AkhyAyikAm, rAma, yAm imAm bodha-siddhaye |
ताम् चेच् छृणोषि तत् साधो मुक्त एव असि बोधवान् ॥३।९।४२॥
tAm cet_zRNoSi tat sAdho mukta: eva_asi bodhavAn ||3|9|42||
.
*I will tell you a tale, Raama, rich in Realization-power*
*which*
*when you once hear it, saadhu, realizing it you'll be free*
*. *
vakSyAmi.*x-*_AkhyAyika.*x-*Am, *rAma,* -
yAm.*x-* imAm.*x-* bodha.*x-*siddhi.*x-*aye - tAm.*x-*
cet*.if* *-* zRNoSi.*you.hear* *-* tat.*that*.one* -* *if you hear that,
Saadhu,* -
mukta eva_asi bodhavAn – *you are free and realized. *
*vlm.p.42 Raama, listen to a tale that I am to tell for your attainment of
this knowledge. By hearing it you will become intelligent, wise and
liberated.
अथ उत्पत्ति-प्रकरणम् मया इदम् तव कथ्यते ।
atha_utpatti-prakaraNam mayA_idam tava kathyate |
यत् किल उत्पद्यते राम तेन मुक्तेन भूयते ॥३।९।४३॥
yat kila_utpadyate, rAma, tena muktena bhUyate ||3|9|43||
.
*now*
*Utpatti, the Book of Origin, will be told by me to you, Raama,*
*about the outfall of all things, *
*by hearing which, Freedom will be experienced*
*.*
atha.*next *– utpatti.*origin/outfall-*prakaraNa.*Book-*m -
mayA.*by.me-* idam*.this* – tava.*for/of.you -* kathyate.*is.told -*
yat.*this.which* - kila.*clearly* - utpadyate.*originates/comes.out, –*
*Raama*, -
tena.*by/with.that -* mukta.*free/released*.ena - bhUyate.*is
made.to.become*.
*vlm.43. I will even now relate to you the subject of the production of the
world, in order to show you, that all that is produced serves to bind our
souls to the earth, and that you may live quite free from the same.
.
*vlm.p.43 I will now talk about the subject of the production of the world
in order to show you that all that is produced serves to bind our souls to
the earth, and so that you may live quite free from such bondage.
atha.*next *– utpatti.*origin/outfall-*prakaraNa.*Book-*m - mayA.*by.me-*
idam*.this* – tava.*for/of.you -* kathyate.*is.told -* yat.*this.which* -
kila.*clearly* - utpadyate.*originates/comes.out, –* *Raama*, - tena.*by/with.that
-* mukta.*free/released*.ena - bhUyate.*is made.to.become*.
इयम् इत्थम् जगद्-भ्रान्तिर् भात्य् अजाता.एव ख.आत्मिका ।
iyam ittham jagat-bhrAnti:_bhAti_ajAtA_eva kha.AtmikA |
इत्य् उत्पत्ति-प्रकरणे कथ्यते ऽस्मिन् मया अधुना ॥३।९।४४॥
iti_utpatti-prakaraNe kathyate_asmin mayA_adhunA ||3|9|44||
.
*for this world-delusion appears, unborn, of the nature of kha.space*
*—*
*as I will show here in the Book of utpatti.Origin*
*.*
iyam ittham - *this, such as it is, - *jagat-bhrAnti: - *is a delusive
world - *
bhAti.*appearing - *ajAtA eva kha.AtmikA - *unborn as mere personal nature
- *
iti_utpatti-prakaraNe - *so in the Book of Origin - *
kathyate_asmin mayA_adhunA - *it is explained here by me just.now*
*. *
*jd. kha - the personal space ("sky") seen in su.kha & du:kha.
*vlm.44. I will tell you at present under this topic of creation, that the
erroneous conception of the world is as unsubstantial as Vacuum itself.
*vlm.p.44 I will tell you about creation and how the false conception of
the world is as unsubstantial as emptiness itself.
यद् इदम् दृश्यते किम्.चिज् जगत् स्थावर-जङ्गमम् ।
yat_idam dRzyate kimcit_jagat sthAvara-jaGgamam |
सर्वम् सर्व-प्रकाra.Aढ्यम् स-सुर.असुर-किन्नरम् ॥३।९।४५॥
sarvam sarva-prakAra.ADhyam sa-sura.asura-kinnaram ||3|9|45||
.
*what appears as this curious world of all the moving and unmoving things*
*abounds*
*with Sura.Brightlings*
*and Asura.Darklings*
*and Kimnara.Whatnots *
*... *
yat_idam dRzyate kimcit -
jagat sthAvara-jaGgamam |
sarvam sarva-prakAra.ADhyam -
sa-sura.asura-kinnaram |
*vlm.45. Because this world which appears to contain these moving and
unmoving beings, and abounds in various races of gods, Asura—giants and
Kinnara—pigmies.
तन् महाप्रलये प्राप्ते रुद्र.आदि-परिणामिनि ।
tat_mahApralaye prApte rudra.Adi-pariNAmini |
भवत्य् असद्.अदृश्यात्म क्व अपि याति विनश्यति ॥३।९।४६॥
bhavati_asat.adRzya.Atma kva_api yAti vinazyati ||3|9|46||
.
*That*
*when the Great Doomsday has come *
*with Rudra the Terrible and his other transformations*
*becomes *
*something unreal and unperceived*
*and is destroyed*
*.*
tan_mahApralaye prApte -
rudra.Adi-pariNAmini |
bhavati_asad.adRzyAtma -
kva_api yAti vinazyati |
*vlm.45. All these together with the Rudras and other demigods, become
invisible and loose themselves in nothing at the ultimate dissolution of
the world.
ततः स्तिमित-गम्भीरम् न तेजो न तमस् ततम् ।
tata: stimita-gambhIram na teja:_na tama:_tatam |
अनाख्यम् अनभिव्यक्तम् सत् किम्चिद् अवशिष्यते ॥३।९।४७॥
an.Akhyam an.abhivyaktam sat kimcit_avaziSyate ||3|9|47||
.
*of That *
*the deep stillness*
*not bright nor dark in its extent*
*nameless and without distinctions*
*somehow remains*
.
tata: stimita-gambhIram -
na tejo na tama:_tatam |
anAkhyam anabhivyaktam -
sat_kimcit_avaziSyate |
*vlm.47. Then there remains a moist and hollow deep, without light and
thick spread with mist; all undefinable and undeveloped, save something
which is Real and lasts for ever.
न शून्यम् न अपि च आकारम् न दृश्यम् न च दर्शनम् ।
na zUnyam na_api ca_AkAram na dRzyam na ca darzanam |
न च भूत-पदार्थ.ओघो यद् अनन्ततया स्थितम् ॥३।९।४८॥
na ca bhUta-padArtha.ogha:_yat_anantatayA sthitam ||3|9|48||
.
*what is set in boundlessness*
*is*
*not empty and yet not formed*
*not a percept and not perception*
*and not the multitude of beings and things*
*. *
na zUnyam - *not empty - *
na_api ca_AkAram - *nor yet embodied - *
na dRzyam na ca darzanam - *neither percept nor presence - *
na ca bhUta-padArtha.ogha: - *nor a flood of things becoming - *
yat_anantatayA sthitam - *which is situate in the boundless*
*. *
*vlm. There was no air nor form of any thing, no sight nor any thing to be
seen. There were not these multitudes of created and material beings, that
appear to be endless and everlasting to view.
किम् अप्य् अव्यपदेश.आत्म पूर्णात् पूर्णतर.आकृति ।
kim api_avyapadeza.Atma pUrNAt_pUrNatara.AkRti |
न सन् न असन् न सद्.असन् न भावो भवनम् न च ॥३।९।४९॥
na san_na_asan_na sad.asan_na bhAva:_bhavanam na ca ||3|9|49||
.
*how then do you distinguish This from the fuller form of Fulness,*
*not real, uneal, nor really unreal,*
*not being and not becoming*
*? *
kim api_avyapadeza.Atma -
pUrNAt_pUrNatara.AkRti |
na san_na_asan_na sad.asan -
na bhAva:_bhavanam na ca |
*vlm.49. There was a nameless self, the fullest of the full in its form; it
was no ens nor non ens, no entity nor non.entity, no reality nor unreality
neither.
चिन्मात्रम् चेत्य-रहितम् अनन्तम् अजरम् शिवम् ।
cit.mAtram cetya-rahitam anantam ajaram zivam |
अनादि-मध्य-पर्यन्तम् यद् अनादि निरामयम् ॥३।९।५०॥
anAdi-madhya-paryantam yat_an.Adi nirAmayam ||3|9|50||
.
*it is measured Consciousness only without any conceivable thing: *
*boundless & ageless & auspicious *
*without beginning or middle or end*
*which is beginningless and free from formation*
*. *
cit.mAtram cetya-rahitam -
anantam ajaram zivam -
anAdi-madhya-paryantam -
yat_an.Adi nirAmayam - x
*vwv.1221/50. It is mere consciousness without any object to be known,
infinite, undecaying, auspicious (or blessed), without beginning, middle or
end, causeless and untainted.
****nirAmaya* - ##mA - ##mi - **maya: -* a Darkling *asura, the artificer
or architect of the *daitya.Demons, also versed in magic, astronomy and
military science •• #*Amaya* - a making • disease • #*nirAmaya* - commonly
"without disease" • but more likely [as Max Muller has suggested in a note
of commentary] *nir - without a making.out, A-maya, an applied formation. •
<tat-kSayAt zamam AyAti draSTR-dRzya-dRg=Amaya: ...> FM.7.79.34 • <sthita:_asmi
sarva-sampUrNa: sampanna:_asmi nirAmaya:> FM7.202.008, and passim
elsewhere, usually with the double sense of sickness and formlessness. •
but the sense of disease is unlikely in <cit_eva zailavat_bhAti yathA
svapne nirAmayA | tathA brahma nirAkAram sargavat_bhAti na_itarat>
FM.7.96.9 • compare <saMkalpa-kalanAmayam> FM6.114.16 •• <"nirAmayam"
bhAva.abhAva.Adi-svarUpa-roga-rahitam> FM.3.9.50, moT.Comm. + <nUnam
nirAmayatvAya nityam etan.maya:_bhava> FM.7.35.2 ++
यस्मिञ्_जगत् प्रस्फुरति दृष्ट-मौक्तिक-हंसवत् ।
yasmin jagat prasphurati dRSTa-mauktika-haMsavat |
यश् च इदम् यश् च न.एव इदम् देवः सद्.असद्.आत्मकः ॥३।९।५१॥
ya:_ca_idam ya:_ca na_eva_idam deva: sat.asat.Atmaka: ||3|9|51||
.
*where the world shines forth*
*like a string of pearls on a swan*
*it is both this and yet not this*
*. *
yasmin jagat - *where the world - *prasphurat.*expanding/vibrating-*i *is -
*
dRSTa-mauktika-haMsavat - *x *
ya:_ca_idam ya:_ca na_eva_idam - *and which is This yet not only This - *
deva: sat.asat.Atmaka: - *a God who is really.unreal*
.
*vwv.1222/51. It is He in Whom the world shines appearing like a swan of
pearls, Who is this (world) and Who is also not exactly this world. He is
the God of the nature of both existence and non.existence.
*AS. ... The disease called cataract of the eyes is sometimes described as
muktAbindu possibly because of the appearance of a pearl in the eye. Thus,
the phrase is referring to an illusory appearance of pearl or swan in the
vision. An alternative text uses dRSTi in place of dRSTa.
*jd. incipient cataract (in my own experience) shows a small dark spot or
spots in the vision, rather than a pearl.
अकर्ण-जिह्वा-नासा-त्वग्-नेत्रः सर्वत्र सर्वदा ।
akarNa-jihvA-nAsA-tvak-netra: sarvatra sarvadA |
शृणोत्य् आस्वादयति यो जिघ्रेत् स्पृशति पश्यति ॥३।९।५२॥
zRNoti_AsvAdayati ya:_jighret_spRzati pazyati ||3|9|52||
.
*... *
*one who has no ears nor tongue nor nose nor skin nor eyes*
*—*
*yet everywhere and always*
*it's he who hears and tastes and smells and touches and sees*
*. *
a-*non/without-*karNa.*ear*-jihvA.*tongue*-nAsA.*nose*-tvak.*skin*-netra.
*eye*-: sarvatra.*everywhere - *sarvadA.*everywhen/always* | zRNoti.*hearing
*- AsvAdayati.*enjoy/tasting* ya:.*who* jighret.*smelling *- spRzati.*touching
*- pazyati.*being.see/known*.
*vwv.1223/52. It is He who hears, tastes, smells, touches and sees
everywhere and at all times without ears, tongue, mose, skin and eyes.
*vlm.52. He is without ears, tongue, nose, eyes and touch, yet he hears,
tastes, smells, sees and feels every thing in all places and at all times.
a-*non/without-*karNa.*ear*-jihvA.*tongue*-nAsA.*nose*-tvak.*skin*-netra.
*eye*-: sarvatra.*everywhere -*sarvadA.*everywhen/always* | zRNoti.*hearing
*- AsvAdayati.*enjoy/tasting* ya:.*who* jighret.*smelling *- spRzati.*touching
*- pazyati.*being.see/known*.
स एव सद्.असद्-रूपम् येन आलोकेन लक्ष्यते ।
sa eva sat.asat-rUpam yena_Alokena lakSyate |
सर्ग-चित्रम् अनाद्यन्तम् स्वरूपम् च अप्य् अरञ्जनम् ॥३।९।५३॥
sarga-citram_an.Adyantam svarUpam ca_api_a.raJjanam ||3|9|53||
.
*he is indeed a really.unreal form*
*by whose light is seen*
* the infinitely colored creation*
*though its nature is colorless*
*. *
*that.he* is.*indeed*/only
*a really unreal* *form*-m -
*by beholding which*
is *seen.to.be*
the wonder of C*reation without beginning o&r end*
*without* *beginning o&r* end.
and tho his *nature is **without* *coloration*-m.
*vlm.53. He is also that (intellectual) light (chidáloka), whereby the form
of that real as well as unreal Being sadasadátma is discerned by us in his
perspective of creation, as one without beginning or end, and presenting a
representation that is without any colour or shade.
sa:.*that.he* eva.*indeed*/only sat.*So/real*.asat.*not.So/unreal*-rUpa.
*form*-m - yena.*by.which/whereby by/with* Alokana.*looking.at/beholding*.ena
lakSyate.*being.described/seen.to.be* | sarga.*creation*-citra.
*picture/wonder*-m an.*non/**lack.of*-Adyanta.*x*-m.
अर्ध.उन्मीलित-दृश्य-भ्रू-मध्ये तारकवज् जगत् ।
ardha.unmIlita-dRzya-bhrU-madhye tArakavat_jagat |
व्योम.आत्मा.एव सदाभासम् स्वरूपम् यो अभिपश्यति ॥३।९।५४॥
vyoma.AtmA_eva sadAbhAsam svarUpam ya:_abhipazyati ||3|9|54||
.
*with half-closed eyes*
*seen in the middle of the brow*
*the world is like a star*
*as the space/sky.self*
*:*
*a very real appearance who looks upon his own form*
*. *
*in/when *ardha.*half*..unmIlita.*x*-dRzya.*Sight/Percept*-bhrU.*brow*
-madhya.*middle*-e
tAraka*.eye.pupil/raft*.vat.*like* jagat.*world* - vyoma.*sky/space*.Atma.
*self/Self* eva.*indeed*/only sadAbhAsa.*ever.project/shining*-m - svarUpa.
*nature/own.form*-m ya:.*who* abhipazyati.*see/knowing@. *
*vlm.54. He is that vacuous Soul who views the worlds as clearly, as the
yogi beholds Him in the form of ineffable light, with his half closed eyes,
and fixing his sight to the midst of his eyebrows, (in his Khecharí mudrá
or aerial mode of meditation). . The Khecarí or aerial mode of meditation
is said to confer liberation from sickness and acts and the grasp of death.
##paz - #*abhipaz*, *abhipazyati - to look upon or at, view • to perceive,
notice • (with tasya) • to know ++
*in/when *ardha.*half*..unmIlita.*x*-dRzya.*Sight/Percept*-bhrU.*brow*
-madhya.*middle*-e
tAraka*.eye.pupil/raft*.vat.*like* jagat.*world* - vyoma.*sky/space*.Atma.
*self/Self* eva.*indeed*/only sadAbhAsa.*ever.project/shining*-m - svarUpa.
*nature/own.form*-m ya:.*who* abhipazyati.*see/knowing@. *
यस्य अन्यद् अस्ति न विभोः कारणम् शश-शृङ्गवत् ।
yasya_anyat_asti na vibho: kAraNam zaza-zRGgavat |
यस्य इदम् च जगत्-कार्यम् तरङ्ग.ओघ इव अम्भसः ॥३।९।५५॥
yasya_idam ca jagat-kAryam taraGga.ogha iva_ambhasa: ||3|9|55||
.
*there is not any other cause than him for this *vibhu.*Vastness,*
*which is as false as a rabbit's horns*
*: *
*he is the cause *
*of the worlds, *
*as Ocean is of its splashing waves*
*. *
yasya.*for whom* anyat.*an.other* asti.ex*is*ting na.*not of the* vibhU.
*omnipresent/Lord*.o: -
kAraNa.*Cause*.*x-*m zaza.*rabbit/hare-*zRGga.*horn/peak*-vat.*like* |
yasya.*for whom* idam*.this* ca.*too* jagat.*world** -*kArya
*.effect/to.be.done*-m -
taraGga.*wave*.ogha*.flood -* iva.*like* ambhasa:.*@waters*.
*vwv.1224/3.9.55. (It is He), other than which Lord, there is no cause as
(in the case of) a hare with a horn (seen falsely). It is He whose is this
worldly activity, as the multitude of waves is of water (in the ocean).
yasya.*for whom* anyat.*an.other* asti.ex*is*ting na.*not of the* vibhU.
*omnipresent/Lord*.o: - kAraNa.*Cause*.*x-*m zaza.*rabbit/hare-*zRGga.
*horn/peak*-vat.*like* | yasya.*for whom* idam*.this* ca.*too* jagat.*world**
-*kArya*.effect/to.be.done*-m - taraGga.*wave*.ogha*.flood -* iva.*like*
ambhasa:.*@waters*.
ज्वलतः सर्वतो ऽजस्रम् चित्त-स्थानेषु तिष्ठतः ।
jvalata: sarvata:_ajasram citta-sthAneSu tiSThata: |
यस्य चिन्मात्र-दीपस्य भासा भाति जगत्-त्रयम् ॥३।९।५६॥
yasya cit.mAtra-dIpasya bhAsA: bhAti jagat-trayam ||3|9|56||
.
*from the radiance everywhere always*
*he rests on an Affective base*
*of which the light of pure chit.Consciousness*
*shines.forth as the fancied light of the Triple World*
*...*
jvalata: sarvata: ajasram -
citta-sthAneSu tiSThata: -
yasya cit.mAtra-dIpasya -
bhAsa.*brightness/fancy-*A: bhAti jagat-trayam -
*vlm.56. His light is ever shining every where, and he has his seat in the
human heart; and it is from the candle light of his intellect, that all the
worlds derive their light.
यम् विना अर्क.आदयो अप्य् एते प्रकाशास् तिमिर.उपमाः ।
yam vinA_arka.Adaya:_api_ete prakAzA:_timira.upamA: |
सति यस्मिन् प्रवर्तन्ते त्रि.जगन्-मृगतृष्णिकाः ॥३।९।५७॥
sati yasmin pravartante tri.jagat-mRga.tRSNikA: ||3|9|57||
.
*... *
*without whom *
* the very starlight's illumination is like darkness*
*when in the sat.Suchness they appear*
*as mirages of the Triple World *
*. *
yam.*which* vinA.*without* arka.*sun/star*.Adaya:.*&c.s* api.*altho/even -*
ete.*these* -
prakAza.*Radiance*s.A: timira.*dark/gloomy*.upama.*like/resembling-*A: |
*in the *sat.*So/real*.i yasmin.*in.which/wherein* pravartante.they.
*originating/emanating* -
tri.*three-*jagat.*worlds*-mRgatRSNika.*miragical-*A:*. *
*vlm.57. It is He without whose light the sun would dwindle into darkness;
and whose existence alone gives the world its appearance of a mirage.
yam.*which* vinA.*without* arka.*sun/star*.Adaya:.*&c.s* api.*altho/even -*
ete.*these* - prakAza.*Radiance*s.A: timira.*dark/gloomy*.upama.
*like/resembling-*A: | *in the *sat.*So/real*.i yasmin.*in.which/wherein*
pravartante.they.*originating/emanating* - tri.*three-*jagat.*worlds*
-mRgatRSNika.*miragical-*A:*. *
स-स्पन्दे समुदेति इव निःस्पन्द.अन्तर्गते न च ।
sa-spande sam.udeti_iva ni:spanda.antar.gate na ca |
इयम् यस्मिञ्_जगल् लक्ष्मीर् अलात इव चक्रता ॥३।९।५८॥
iyam yasmin_jagat_lakSmI:_alAta iva cakratA ||3|9|58||
.
*with vibrant motion it seems to arise—but without that spanda.motion *
*his wonderworld it is gone *
*like the fiery circle of a burning torch*
*.*
sa-spande samudeti_iva ni:spanda.antar.gate na ca - *x *
iyam yasmin_jagat_lakSmI:_alAta iva cakratA - *x *
.
*jd. "torch" - this is a famous example, the ring of fire taught by
gauDapAda, shaMkara's guru, in his Commentary on Mandukya Upanishad. Two
translations are available on the Net:
http://swamij.com/upanishat-mandukya-karika.htm
<http://swamij.com/upanishad-mandukya-karika.htm>
http://www.geocities.com/advaitavedant/mandukyakarika.htm]
*vwv.1225/58. (It is that) in which this splendour of the world springs up,
as it were, when it is having motion (or activity) and is hidden, as it
were, when it is motionless (or inactive), like (the appearance of) a ring
in a (whirling) firebrand.
जगन्-निर्माण-विलय-विलासो व्यापको महान् ।
jagat-nirmANa-vilaya-vilAsa: vyApaka: mahAn |
स्पन्द.अस्पन्द.आत्मको यस्य स्वभावो निर्मलो अक्षयः ॥३।९।५९॥
spanda.aspanda.Atmaka: yasya svabhAva:_nirmala:_akSaya: ||3|9|59||
.
*he is the world-play, arising, subsiding*
*— the great pervasion—*
*identical with spanda and lack of spanda*
*whose essence is untainted and immutable*
*. *
jagat.*world**-*nirmANa.*form/measuring-*vilaya.*dissolving-*vilAsa.*play/diversion
-*
vyApaka.*pervading/invariably.concommitant -* mahAn.*great -* spanda.
*Vibration/Energy*.aspanda.*non-vibrant/energic*.Atmaka.*selfling-*: yasya.*for
whom**/which* - svabhAva.own.*nature*: - nirmala.*immaculate/spotless*: -
akSaya.*undecaying*
.
*vwv.1226/3.9.59. It is the great pervading one whose stainless and
imperishable nature consists of movement and non-movement and whose sport
is the creation and dissolution of the world.
#kSi - ##kSi - vt1a/5a - destroy +
#kSi - #kSaya •-• -Comp. #*akSaya *
jagat.*world**-*nirmANa.*form/measuring-*vilaya.*dissolving-*vilAsa.*play/diversion
- *vyApaka.*pervading/invariably.concommitant -* mahAn.*great -* spanda.
*Vibration/Energy*.aspanda.*non-vibrant/energic*.Atmaka.*selfling-*: yasya.*for
whom**/which* - svabhAva.own.*nature*: - nirmala.*immaculate/spotless*: -
akSaya.*undecaying*
स्पन्द.अस्पन्द=मयी यस्य पवनस्य इव सर्वगा ।
spanda.aspanda=mayI yasya pavanasya_iva sarvagA |
सत्ता नाम्ना.एव भिन्नैव व्यवहारान् न वस्तुतः ॥३।९।६०॥
sattA nAmnA_eva bhinnA_iva vyavahArAt_na vastu.ta: ||3|9|60||
.
*it is what consists of spanda and aspanda*
*all-going Suchness by name*
*:*
*tho wind seems different fro, its activity, it's not in fact*
*.*
*Vibrant.energy*-a-*non/without*-spanda.*Vibration/Energy*-maya.*made-*I.*-f.-
*- yasya.*for whom**/which* –
like the W*ind's going.**everywhere*
sattA.*real.ness*- *by/with*-nAma.*namely-*nA eva.*indeed*/only bhinna.
*split/divided*-A iva.*like* *than-*vyavahAra.*ordinary/worldly.*At na.*not*
vastu.*substantially*.ta:.
*vwv.1227/60. It is that whose all-pervading existence consists of movement
and non-movement like that of air. On account of its behaviour, it is, as
it were, different only by name; not actually.
spanda.*Vibration/Energy*-a-*non/without*-spanda.*Vibration/Energy*-maya.
*made-*I.*-f.- *- yasya.*for whom**/which* - pAvana.*sacred/wind*-sya iva.
*like* - sarvaga.*everywhere*.*going/ubiquitous -f.-* - sattA.*real.ness*-
*by/with*-nAma.*namely-*nA eva.*indeed*/only bhinna.*split/divided*-A iva.
*like* *than-*vyavahAra.*ordinary/worldly.*At na.*not* vastu.*substantially*.ta:.
सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च ।
sarvadA_iva prabuddha:_ya: supta:_ya: sarvadA_eva ca |
न सुप्तो न प्रबुद्धश् च यः सर्वत्रैव सर्वदा ॥३।९।६१॥
na supta:_na prabuddha:_ca ya: sarvatra_eva sarvadA ||3|9|61||
.
*what is always waking*
*and yet*
*what is always sleeping*
*and yet*
*what is neither waking nor sleeping*
*:*
*what is everywhere and always*
*... *
sarvadA_iva prabuddha:_ya: -
supta:_ya: sarvadA_eva ca -
na supta:_na prabuddha:_ca -
ya: sarvatra_eva sarvadA - x
*vlm.61. He is always awake in his ever sleeping state, and therefore can
neither be said to be waking nor sleeping any where or at any time, but is
both awake and asleep every where and at all times.
**sarva - **sarvatra - *-ind.- everywhere, in every case, always, at all
times (often strengthened by api, sarvadA &c. *•* with na, "in no case") •
= **sarvasmin* (with na, "in no case", "not at all" &c. ) ++
यद् अस्पन्दम् शिवम् शान्तम् यत् स्पन्दम् त्रि.जगत्-स्थितिः ।
yat_aspandam zivam zAntam yat spandam tri.jagat-sthiti: |
स्पन्द.अस्पन्द-विलास.आत्मा य एको भरित.आकृतिः ॥३।९।६२॥
spanda.aspanda-vilAsa.AtmA ya eka:_bharita.AkRti: ||3|9|62||
.
...
*without spanda, he is Shiva at peace *
*/ *
*with spanda, he is this triple-world-state *
*: *
*he is the Self playing at spanda.aspanda, the One pervading as species*
*. *
yat.*this.which is without* spanda.*energy is* ziva.*happy/auspicious*-m – Q*uieted,
this.which is* v*ibrantly energic* is tri.*three*.jagat.*world*.sthiti.
*state/situation*: | the innate play of *Vibration/nonVibration *
ya:.*who is* - eka.*only/one*: bharita.*nourished/filled-*AkRti.*form/shape.
*
*vwv.1228/3.9.62. It is the One of pervading form whose nature if the sport
of movement and non-movement, whose quiescence is tranquil Bliss and whose
movement constitutes the natural state of the three worlds.
*vlm.62. His quiescence is attended with bliss and tranquillity, and his
agitation puts the world in motion and in its course of action; which is
said to remain unaltered in both states which unite in him.
yat.*this.which* aspanda.*non-vibrant/energic-*m ziva.*happy/auspicious*-m
- zAnta.*Shaanta*/*quieted*.m - yat.*this.which* spanda.*Vibration/Energy*.m
- tri.*three*.jagat.*world*.sthiti.*state/situation*: | spanda.
*Vibration/Energy*.aspanda.*non-vibrant/energic*-vilAsa.*play/diversion*
.Atma.*self/Self* - ya:.*who* - eka.*only/one*: bharita.*nourished/filled-*
AkRti.*form/shape. *
आमोद इव पुष्पेषु न नश्यति विनाशिषु ।
Amoda iva puSpeSu na nazyati vinAziSu |
प्रत्यक्ष.स्थो अप्य् अथ अग्राह्यः शौक्ल्यम् शुक्ल.पटे यथा ॥३।९।६३॥
pratyakSastha:_api_atha_a.grAhya: zauklyam zukla.paTe yathA ||3|9|63||
.
*he's like a flower*
*whose perfume lingers after the flower dies*
*present in absence*
*like the image of a yet.unpainted canvas*
*. *
Amoda*.gladdening/fragrant -* iva.*like* - *in* puSpa.*flower*s.eSu - na.
*not* nazyati.*destroying -* vinAzi.*perishing*-Su | pratyakSa
*.evident/clear-*stha.*place/situate-*:_api.*altho/even -* atha.*next*-
agrAhya*.ungrasp/inconeivable *- zauklya.*clarity/whiteness-*m - zukla.
*white/bright.half-*paTa.*cloth/screen-*e - yathA*.so/in.this.way* |
*jd. "image" also like Michelangelo's uncarved marble.
*vlm. He is inherent in all things as fragrance is innate in the flower,
and is indestructible as its odour at the destruction of the flower. He
pervades all things, and is yet as intangible as the whiteness of linen.
Amoda*.gladdening/fragrant -* iva.*like* - *in* puSpa.*flower*s.eSu - na.
*not* nazyati.*destroying -* vinAzi.*perishing*-Su | pratyakSa
*.evident/clear-*stha.*place/situate-*:_api.*altho/even -* atha.*next*-
agrAhya*.ungrasp/inconeivable *- zauklya.*clarity/whiteness-*m - zukla.
*white/bright.half-*paTa.*cloth/screen-*e - yathA*.so/in.this.way* |
मूक.उपमो ऽपि यो ऽमूको मन्ता यो ऽप्य् उपल.उपमः ।
mUka.upama:_api ya:_amUka:_mantA ya:_api_upala.upama: |
यो भोक्ता नित्य-तृप्तो ऽपि कर्ता यश् च अप्य् अकिंचनः ॥३।९।६४॥
ya:_bhoktA nitya-tRpta:_api kartA ya:_ca_api_a.kimcana: ||3|9|64||
.
*or he is like a mute who speaks his thoughts;*
*still as a stone, he's the ever-satisfied Enjoyer;*
*the Doer, though he has nothing to do*
*...*
mUka.*x-*upama.*x-*:_api.*altho/even -* ya:.*who* – amUka.*not.mute-*: -
mantR.*thinker/advisor-*A ya:.*who* - api.*altho/even –* upala.*rock/stone*
.upama.*like/resembling*: | ya:.*who* – bhoktR.*eater/enjoyer*-A – nityam.*forever
*– tRpta.*satisfied-*: - api.*altho/even-* - kartA.*doer -* ya:.*who* - ca.
*too* api.*altho/even-* akimcana:-*not.anyhow*.
*vwv.1243/3.9.64. (It is He) who is not dumb though resembling a dumb
person, a thinker though resembling a stone, an enjoyer though
ever-satisfied, and a doer though without anything.
*vlm.64. Who though speechless, is the author of all speech and sound, and
who though he appears to be as incogitant as a stone, is full of cogitation
(being the intellect itself). Who though fully satisfied with his bliss,
enjoys all things, although he requires nothing for himself.
mUka.*x-*upama.*x-*:_api.*altho/even -* ya:.*who* – amUka.*not.mute-*: -
mantR.*thinker/advisor-*A ya:.*who* - api.*altho/even –* upala.*rock/stone*
.upama.*like/resembling*: | ya:.*who* – bhoktR.*eater/enjoyer*-A – nityam.*forever
*– tRpta.*satisfied-*: - api.*altho/even-* - kartA.*doer -* ya:.*who* - ca.
*too* api.*altho/even-* akimcana:-*not.anyhow*.
यो ऽनङ्गो ऽपि समस्त.अङ्गः सहस्र-कर-लोचनः ।
ya:_anaGga:_api samasta.aGga: sahasra-kara-locana: |
न किम्चित् संस्थितेन अपि येन व्याप्तम् इदम् जगत् ॥३।९।६५॥
na kim.cit saMsthitena_api yena vyAptam idam jagat ||3|9|65||
.
*...*
*who has no limbs, yet is the mover of all, with a thousand arms and eyes;
who is without support, yet the pervader of the world*
*...*
ya:.*who is* anaGga.*bodiless -* api.*altho/even *- samasta.*total*.aGga.
*body/limb*: -
sahasra.*thousand*-kara*.hand/doer-*locana.*eyes-*: | na.*not* kimcit.*any.thing
by/with the* saMsthita.*established/seated-*ena - api.*altho/even* –
*whereby* he *pervades this* *world*.
*vwv.1244/3.9.65. (It is He) who, though bodiless, has the limbs of all and
(thus) has thousands of hands and eyes, and by whom this world is pervaded
though he is not established in anything.
*vlm.65. Who though bodiless actuates all the members of the body; and is
attributed with a thousand arms and eyes (in the Veda); and who having no
support for himself; is yet the support of all, and pervades the whole
without being seated any where.
ya:.*who* anaGga.*bodiless\Kaama-*: api.*altho/even *- samasta.*total*
.aGga.*body/limb*: - sahasra.*thousand*-kara*.hand/doer-*locana.*eyes-*: |
na.*not* kimcit.*any.thing by/with the* saMsthita.*established/seated-*ena
- api.*altho/even* - yena.*by.which/whereby* - vyApta.*pervading-*m idam
*.this* jagat.*world*.
निरिन्द्रिय-बलस्य अपि यस्य अशेष.इन्द्रिय-क्रियाः ।
nirindriya-balasya_api yasya_azeSa.indriya-kriyA: |
यस्य निर्मननस्य एता मनो.निर्माणरीतयः ॥३।९।६६॥
yasya nirmananasya_etA mana:.nirmANa-rItaya: ||3|9|66||
.
...
*for whom*
*tho without the strength of organs*
*there are organless activities;*
*for whom without mentation there are Mind-made streams of thought*
*...*
nirindriya-balasya_api -
yasya_azeSa.indriya-kriyA: -
yasya nirmananasya_etA -
mana:.nirmANa-rItaya: - x
*vwv.1245/3.9.66. (It is He) to whom the entire activities of the organs of
sense exist, though he does not have the power of the senses, and to whom,
devoid of thinking, these courses (or streams) of mental formations also
exist.
यद् अnAलोकनाद् भ्रान्ति-संसार.उरग-भीतयः ।
yat_an.AlokanAt_bhrAnti-saMsAra.uraga-bhItaya: |
यस्मिन् दृष्टे पलायन् ते सर्व.आशाः सर्व-भीतयः ॥३।९।६७॥
yasmin dRSTe palAyan te sarva.AzA: sarva-bhItaya: ||3|9|67||
.
*...*
*from not regarding whom there is saMsAric delusion*
*—**fear of the snake**—*
*but knowing whom there's freedfome from your all-devouring fear*
*...*
yat.*this.which* –
*from/thru *an.*non/**lack.of*.Alokana.*looking.at/beholding-*At -
*is *bhrAnti*.delusion**-Samsaara.Convolution-*uraga.
*belly.crawler/serpent-*bhIti.*fear/dangers-*aya: | yasmin.*in.which/wherein
- *dRSTa.*seen/perceived*.e.*x -* palAyan.*protect/ruling -* te.*@U/they* -
sarva.AzA.*hope/direction *- sarva.*all*.bhIti.*fear/dangers-*aya:
*. *
*vlm.67. It is for want of our (knowledge) of him, that we are in constant
dread of this delusive world as in that of a dragon or hydra; but it is at
his sight (or by our knowledge of him), that all our fears and desires fly
away afar from us. not knowing whom, there are delusive saMsAra-serpent
fears; but when he's known, he protects you from that all-devouring
fearsomeness.
VA. From non-seeing of it arise delusions of samsara and fears of (false)
snake (as snake.in-the-rope). From seeing it, all fears and all hopes cease.
*AS. I agree with your translation. I think there is no separate illusion,
it is the fears from the saMsAra-dragon as JD writes. Also, in second line,
I think the word AzA: refers to directions not hopes. It is saying all
fears run away in all directions.
yat.*this.which* - *from/thru *an.*non/**lack.of*.Alokana.
*looking.at/beholding-*At - bhrAnti*.delusion*.*x-Samsaara.Convolution*.*x-*
uraga.*belly.crawler/serpent-*bhIti.*fear/dangers-*aya: | yasmin.*in.which/wherein
- *dRSTa.*seen/perceived*.e.*x -* palAyan.*protect/ruling -* te.*@U/they* -
sarva.AzA.*hope/direction *- sarva.*all*.bhIti.*fear/dangers-*aya:
साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः ।
sAkSiNi sphAra AbhAse dhruve dIpa iva kriyA: |
सति यस्मिन् प्रवर्तन्ते चित्ता ईहाः स्पन्द-पूर्विकाः ॥३।९।६८॥
sati yasmin pravartante cittA_ihA: spanda-pUrvikA: ||3|9|68||
.
*he is *
* the Witness of this pervasion,*
*illumination constant as the northern star,*
*from within whom actions proceed*
*as the acts of chitta.Affectation set in motion*
*...*
sAkSiNi sphAra AbhAse dhruve dIpa iva kriyA: - *x *
sati yasmin pravartante cittA_IhA: spanda-pUrvikA: - *x *
*vwv.1246/3.9.68. (It is He), the witness, the great light, the
everlasting, on the existence of whom the activities of the mind attended
with movement arise, like activities (commencing) when a lamp is present.
*AS. When he is (yasmin sati) like a pervasive (sphAre) fixed (dhruve)
illumination (sAkSiNi AbhAse) all actions arise (kriyA: pravartante) from
desires in mind (cittehAH) arising from vibrations.
यस्माद् घट-पटाकार-पदार्थ-शत-पङ्क्तयः ।
yasmAt_ghaTa-paTAkAra-padArtha-zata-paGktaya: |
तरङ्ग-गण-कल्लोल-वीचयो वारिधेर् इव ॥३।९।६९॥
taraGga-gaNa-kallola-vIcaya:_vAridhe:_iva ||3|9|69||
.
...
*from whom are objects*
*like pots and cloths*
*by the hundred*
*like gathering wavesthat billow in a flood*
*in the ocean*
.
yasmAt.*from.which* - ghAta.*striking*-paTa.*cloth/screen-*AkAra.
*embodiment/formation*.-padArtha.*thing/meaning*-zata.*hundreds*-paGkti.
*line/flocks*-aya: - taraGga.*wave*-gaNa.*group/class*-kallola.*billowing*
-vIci.*aberration/wave*s.-aya: - vAridhi.-e:_iva.*like*
*vwv.1247/3.9.69. (It is He) from whom arise hundreds of groups of objects
in the form of pots, garments (and the like), as waves, billows and groups
of waves arise from the ocean.
yasmAt.*from.which* - ghAta.*striking*-paTa.*cloth/screen-*AkAra.
*embodiment/formation*.-padArtha.*thing/meaning*-zata.*hundreds*-paGkti.
*line/flocks*-aya: - taraGga.*wave*-gaNa.*group/class*-kallola.*billowing*
-vIci.*aberration/wave*s.-aya: - vAridhi.-e:_iva.*like*
स एव अन्यतया उदेति यत् पदार्थ-शत-भ्रमैः ।
sa eva_anyatayA_udeti yat padArtha-zata-bhramai: |
कटक.अङ्गद-केयूर-नूपुरैर् इव काञ्चनम् ॥३।९।७०॥
kaTaka.aGgada-keyUra-nUpurai:_iva kAJcanam ||3|9|70||
.
*they arise by otherness, with a hundred illusory appearances*
*as when armlets and anklets arise out of gold.*
sa eva_anyatayA_udeti -
yat padArtha-zata-bhramai: -
kaTaka.aGgada-keyUra-nUpurai:_iva -
kAJcanam - x
*vwv.1248/3.9.70. It is only He who, through the delusion of hundreds of
objects, rises differently, as gold appears (differently) through
bracelets, ornaments, armlets and anklets.
यस् त्वम् एको ऽवभास.आत्मा यो ऽहम् एते जनाश् च ये ।
ya:_tvam eka:_avabhAsa.AtmA ya:_aham ete janA:_ca ye |
यश् च न त्वम् अबुद्ध.आत्मा न अहम् न एते जनाश् च यः ॥३।९।७१॥
ya:_ca na tvam abuddha.AtmA na_aham na_ete janA:_ca ya: ||3|9|71||
.
* the one radiant Self*
*—which is you and I and them—*
*don't see it as the unawakened self*
*that is not I nor you nor them*
*: *
ya:_tvam eka:_avabhAsa.AtmA - *who is your.own projected self - *
ya:_aham ete janA:_ca ye - *who is "I" and these other people too - *
ya:_ca na tvam abuddha.AtmA - *who is not your unrealized self - *
na_aham na_ete janA:_ca ya: - *nor "I" nor these other people too*
*. *
*vlm.71. He who manifests himself as the soul, abiding in me, thee and in
this or that person, and is neither myself, thyself, himself nor itself, is
the Supreme soul or Self, that is the same with and apart from all.
*AS. The soul that is experienced (ya: avabhAsAtmA) is one you, I and all
these people (experience the same). The soul that is beyond perception
(abuddhAtmA) is not you, I or any of these people. The point is that the
soul that we experience within ourselves is one the same brahman. But we
don't directly experience brahman while we are imagining ourselves asthese
distinct bodies. That inexperienced brahman is beyond all these variations!
*AS. ... the last ya: is probably ye at least that is a reported
pAThabheda.
*jd: "ya:" appears in all three eds. "ye" is a var. in Mo. In such cases I
always use the common text rather than the var., with a note.
अन्या इव अप्य् अतिरिक्ता इव सा.एव अ-सा इव च भङ्गुरा ।
anyA_iva_api_atiriktA_iva sA_eva_a-sA_iva ca bhaGgurA |
पयसि इव तरङ्गाली यस्मात् स्फुरति दृश्य.भूः ॥३।९।७२॥
payasi_iva taraGga.alI yasmAt sphurati dRzya.bhU: ||3|9|72||
.
*as transitory other,*
*he is That as.if not.That *
*as *
*from water the flowing waves,*
*so *
*from him shines.forth the ground of perception*
*... *
anyA_iva_api_atiriktA_iva sA_eva_a-sA_iva ca bhaGgurA |
payasi_iva taraGga.alI yasmAt sphurati dRzya.bhU: |
*vlm.72. It is he and the self-same being, whether you view him in one or
more objects, as it is the same water that heaves itself in this one or the
other wave. Thus all visible phenomena have their rise from him.
*AS. The visible world (dRzyabhUH) arises from it (yasmAt sphurati), like
waves in water (payasi iva taraGgAlI). It is apparently different and
separated , even though the same, it is like not the same and it is
transient. The AB commentary explicitly saysthat atirikta is not a
repetition, but means separated. The wave is only water, despite all the
apparent differences!
यतः कालस्य कलना यतो दृश्यस्य दृश्यता ।
yata: kAlasya kalanA yata:_dRzyasya dRzyatA |
मानसी कलना येन यस्य भासा विभासनम् ॥३।९।७३॥
mAnasI kalanA yena yasya bhAsA vibhAsanam ||3|9|73||
.
*... *
*from which is the impulsion of time*
*from which is perception of percepts*
*whereby is mental impulsion *
*of whom this light is a reflection*
*.*
yata: kAlasya kalanA -
yata: dRzyasya dRzyatA |
mAnasI kalanA yena -
yasya bhAsA vibhAsanam |
*jd. The root ##kal indicates the impulse behind ##kR.
*vwv.1249/3.9.73. (It is He) from whom the comprehension [kalanA] of time
and the objecthood of visible objects arise, through whom there is mental
cognition [kalanA] and by whose light there is illumination.
*vlm.73. He from whom time has its counting [kalanA] and the visibles have
their view [kalanA]; by whom the mind exercises itsthinking powers, and by
whose light the world is enlightened; is the Supreme.
*AS/VA. It is the cause [kalanA] of time, of perception [kalanA] of visible
objects, and of mind; by it all the lights light.
क्रियाम् रूपम् रसम् गन्धम् शब्दम् स्पर्शम् च चेतनम् ।
kriyAm rUpam rasam gandham zabdam sparzam ca cetanam |
यद् वेत्सि तद् असौ देवो येन वेत्सि तद् अप्य् असौ ॥३।९।७४॥
yat_vetsi tat_asau deva:_yena vetsi tat_api_asau ||3|9|74||
.
*Activity, Form, Taste, Smell, Sound, Touch, and chetana.Affectivity*
*—*
*that which you know*
*that is this God*
*&*
*that thru which you know *
*that too is he*
*. *
kriyAm rUpam rasam gandham -
zabdam sparzam ca cetanam |
yat_vetsi tat_asau deva: -
yena vetsi tat_api_asau |
*vwv.1250/3.9.74. What you know as activity, form, taste, smell, sound, the
sense of touch and consciousness [cetana], is that God. He is also that by
which you know (these experiences).
*vlm.74. Whatever forms, figures and their actions, whatsoever flavours and
odours, and what sounds, touch, feelings and perceptions soever, you are
sensible of, know them all and their cause also to be the Supreme.
द्रष्टृ-दर्शन-दृश्यानाम् मध्ये यद् दर्शनम् स्थितम् ।
draSTR-darzana-dRzyAnAm madhye yat_darzanam sthitam |
साधो तद् अवधानेन स्व.आत्मानम् अवबुध्यसे ॥३।९।७५॥
sAdho tat_avadhAnena sva.AtmAnam avabudhyase ||3|9|75||
.
*of the Seer, Seeing, and Seen*
*what's in the middle*
*is the seat of perception of objects, sAdhu*
*:*
*by attending to that, realize your own self*
*.*
*vlm. You will be able to know your soul, O good Ráma!
if you will take it in the light of the sight or faculty of vision
that lies between the looker and the object looked upon.
*sv.75 It is in the seer, sight and seen as the very seeing; when you know
it, you realise your self.
draSTR-darzana-dRzyAnAm madhye yat *of the Seer, Seeing, and Seen what's
in the middle *darzanam sthitam | sAdho *the seat of perception of objects,
sAdhu, *tat_avadhAnena sva.AtmAnam avabudhyase | *by attending to that,
realize your own self*
अजम् अजरम् अनाद्यम् शाश्वतम् ब्रह्म नित्यम्
ajam ajaram anAdyam zAzvatam brahma nityam
शिवम् अमलम् अमोघम् वन्द्यम् उच्चैर् अनिन्द्यम् ।
zivam amalam amogham vandyam uccai:_anindyam |
सकल-कलन-शून्यम् कारणम् कारणानाम्
sakala-kalana-zUnyam kAraNam kAraNAnAm
अनुभवनम् अवेद्यम् वेदनम् विश्वम् अन्तः ॥३।९।७६॥
anubhavanam avedyam vedanam vizvam anta: ||3|9|76||
.
*it is the *aja.*unborn,-*m ajara.*undecaying/ever.young -* anAdya.*beginningless
- *zAzvata.*eternal/perpetual *- *Brahma.the Immensity* - nityam.*forever*
- ziva.*happy/auspicious -* amala.*immaculate/stainless* - amogha.*unerring
-* vandya.*x-*m uccai:.*x-* anindya.*x-*m | sakala.*total/whole-*
*kalana.causal.idea-*zUnya.*x-*m kAraNa.*Cause*.*x-*m kAraNa.*of.causes-*
AnAm.*of.them = *anubhavana.*x-*m - avedya.*x-*m - vedana.*knowing *- vizva.
*x-*m - anta:.*x. *
*That*
*unborn*
*undecaying*
*beginningless*
*perpetual*
*brahman Immensity*
*is ever shiva*
*immaculate*
*unfailing*
*praiseworthy in the highest*
*faultless*
*void of every motive*
* the cause of causes*
*which is to be realized*
*with nothing to be known*
*this knowledge is the world within*
*.*
*vlm.76. Know it as increate and indestructible, and without beginning and
end. It is the eternal and everlasting brahmA and bliss itself. It is
immaculate and infallible, highly adorable and unblamable in its nature. It
is beyond all description and a mere void in its form. It is the cause of
causes and a notion of something that is unknowable. It is the
understanding, and the inward faculty of the intellect or the mind.
#*anta: - *the end •• #*antar - *within +
*it is the *aja.*unborn,-*m ajara.*undecaying/ever.young -* anAdya.*beginningless
- *zAzvata.*eternal/perpetual *- *Brahma.the Immensity* - nityam.*forever*
- ziva.*happy/auspicious -* amala.*immaculate/stainless* - amogha.*unerring
-* vandya.*x-*m uccai:.*x-* anindya.*x-*m | sakala.*total/whole-*
*kalana.causal.idea-*zUnya.*x-*m kAraNa.*Cause*.*x-*m kAraNa.*of.causes-*
AnAm.*of.them = *anubhavana.*x-*m - avedya.*x-*m - vedana.*knowing *- vizva.
*x-*m - anta:.*x. *
*o**ॐm*
DAILY READINGS th 11 April, 2019
fm5048 2.ap11..13 THE BURNING GROUND .z70
https://www.dropbox.com/s/876pq0b9099ssn9/fm5048%202.ap11..13%20THE%20BURNING%20GROUND%20.z70.docx?dl=0
fm7058 3.ap11 Story of THE STONE .z23
https://www.dropbox.com/s/f6hdbhbvunz4wbp/fm7058%203.ap11%20Story%20of%20THE%20STONE%20.z23.docx?dl=0
fm3009 1.ap09..11 FREEDOM Living & Bodiless .z76
https://www.dropbox.com/s/1kt1l5e9e7xkq75/fm3009%201.ap09..11%20FREEDOM%20Living%20%26%20Bodiless%20.z76.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
*o*ॐ*m*
३०१०
fm3010 1.ap14..16 After Doomsday .z54
https://www.dropbox.com/s/xy7jqwk77uidf3g/fm3010%201.ap14..16%20After%20Doomsday%20.z54.docx?dl=0
fm3010 1.ap12-13 After Doomsday .z54
https://www.dropbox.com/s/xy7jqwk77uidf3g/fm3010%201.ap12-13%20After%20Doomsday%20.z54.docx?dl=0
*सर्ग **३.**१० *
राम उवाच ।
rAma* uvAca |
महा.प्रलय-सम्पत्तौ यद् एतद् अवशिष्यते।
mahA.pralaya-sampattau yat etat ava.ziSyate |
भवत्य् एतद् अनाकारम् नाम न अस्त्य् अत्र संशयः॥१॥
bhavati_etat an*AkAram nAma na_asti_atra saMzaya: ||3|10|1||
न शून्यम् कथम् एतत् स्याd_न प्रकाशः कथम् भवेत् ।
na zUnyam katham etat syAt na prakAza: katham bhavet |
कथम् वा न तमो*रूपम् कथम् वा न एव भास्वरम् ॥३|१०|२॥
katham vA na tama:*rUpam katham vA na_eva bhAsvaram ||3|10|2||
कथम् वा नैव चिद्रूपम् जीवो वा न कथम् भवेत्।
katham vA na_eva cit.rUpam jIva:_vA na katham bhavet |
कथम् न बुद्धितत्त्वं स्यात्कथम् वा न मनो भवेत्॥३॥
katham na buddhi-tattvam syAt katham vA na mana:_bhavet ||3|10|3||
कथम् वा न एव किम्चित् स्यात् कथम् वा सर्वम् इत्य् अपि ।
katham vA na_eva kim.cit syAt katham vA sarvam iti_api |
अनआ एव वचो*भङ्ग्या मम मोह इवोदितः ॥३|१०|४॥
anayA_eva vaca:*bhaGgyA mama moha* iva_udita: ||3|10|4||
विषमो ऽयम् अतिप्रश्नो भवता समुदाहृतः।
viSama:_ayam ati.prazna:_bhavatA sam.udAhRta: |
भेत्ता अस्म्य् अहम् त्व् अयत्नेन नैशम् तम इव अंशुमान् ॥३|१०|३|१५॥
bhettA_asmi_aham tu_a-yatnena naizam tama* iva_aMzumAn ||3|10|5||
महा.कल्पान्त-सम्पत्तौ यत् तत् सद् अवशिष्यते।
mahA-kalpa.anta-sampattau yat tat sat avaziSyate |
तद् राम न यथा शून्यम् तदिदम् शृणु कथ्यते ॥३|१०|३|१६॥
tat,_rAma, na yathA zUnyam tat idam zRNu kathyate ||3|10|6||
अनुत्कीर्णा यथा स्तम्भे सम्स्थिता शाल-भञ्जिका ।
an.utkIrNA yathA stambhe saMsthitA zAla-bhaJjikA |
तथा विश्वम् स्थितम् तत्र तेन शून्यम् न तत्-पदम् ॥३|१०|३।१३।७॥
tathA vizvam sthitam tatra tena zUnyam na tat-padam ||3|10|7||
अयम् इत्थम् महाभोगो जगद् आख्यो ऽवभासते।
ayam ittham mahAbhoga: jagat Akhya:_ava.bhAsate |
सत्यो भवत्व् असत्यो वा यत्र तत्र त्व् अशून्यता ॥३|१०|०८॥
satya:_bhavatu_a-satya:_vA yatra tatra tu_a-zUnyatA ||3|10|08||
यथा न पुत्रिक-अशून्यः स्तम्भो ऽनुत्कीर्ण-पुत्रिकः।
yathA na putrika-azUnya: stambha:_anutkIrNa-putrika: |
तथा भारम् जगद् ब्रह्म तेन शून्यं न तत् पदम् ॥३|१०|९॥
tathA bhAtam jagat brahma tena zUnyam na tat padam ||3|10|9||
सौम्य-अम्भसि यथा वीचिर् न च अस्ति न च न अस्ति च ।
saumya-ambhasi yathA vIci:_na ca_asti na ca na_asti ca |
तथा जगद्-ब्रह्मणि इदम् शून्य-अशून्य-पदम् गतम् ॥३|१०|१०॥
tathA jagat-brahmaNi_idam zUnya-azUnya-padam gatam ||3|10|10||
देश.काल.आदि शान्तत्वात् पुत्रिका-रचनम् द्रुमे ।
deza.kAla.Adi zAntatvAt putrikA-racanam drume |
सम्भवत्य् अयथा अतोम वै तेन अनन्ते विमुह्यते ॥३|१०|११॥
sambhavati_a-yathA_ata:_vai tena_anante vimuhyate ||3|10|11||
तत् स्तम्भ-पुत्रिक.आद्य्*एतत् परमार्थे जगत्.स्थितेः ।
tat stambha-putrika.Adi_etat paramArthe jagat-sthite: |
एक-देशेन सदृशम् उपमानम् न सर्वथा ॥३|१०|२॥
eka-dezena sadRzam upamAnam na sarvathA ||3|10|12||
न कदाचिद् उदेति इदम् परस्मान् न च शाम्यति ।
na kadAcit udeti_idam parasmAt na ca zAmyati |
इत्थम् स्थिरम् केवलम् सद् ब्रह्म स्वात्मनि संस्थितम् ॥३|१०|१३॥
ittham sthitam kevalam sat brahma sva.Atmani saMsthitam ||3|10|13||
अशून्य-अपेक्षया शून्य-शब्द-अर्थ-परिकल्पना ।
a-zUnya-apekSayA zUnya-zabda-artha-pari.kalpanA |
अशून्यत्वात् सम्भवतः शून्यता-अशून्यते कुतः ॥३|१०|१४॥
a-zUnyatvAt sambhavata: zUnyatA*a.zUnyate kuta: ||3|10|14||
ब्रह्मण्य् अयम् प्रकाशो हि न सम्भवति भूतजः ।
brahmaNi_ayam prakAza:_hi na sambhavati bhUta.ja: |
सूर्य-अनल-इन्दु-तार+आदि कुतस् तत्र किल अव्यये ॥३|१०|१५॥
sUrya.anala-indu-tArA=Adi kuta:_tatra kila_avyaye ||3|10|15||
महाभूत-प्रकाशानाम् अभावस् तम उच्यते ।
mahAbhUta-prakAzAnAm a.bhAva:_tama:_ucyate |
महाभूत-अ.भावजम् तु ते न अत्र न तमः क्वचित् ॥३|१०|१६॥
mahAbhUta-a.bhAva-jam tu te na_atra na tama: kva.cit ||3|10|16||
स्व.अनुभूतिः प्रकाशो ऽस्य केवलम् व्योम-रूपिणः ।
sva.anubhUti: prakAza:_asya kevalam vyoma-rUpiNa: |
यो ऽन्तर् अस्ति स तेन एव न त्व् अन्येन अनुभूयते ॥३|१०|१७॥
ya:_anta:_asti sa* tena_eva na tu_anyena_anubhUyate ||3|10|17||
मुक्तम् तमःप्रकाशाभ्याम् इत्य् एतद् अजरम् पदम् ।
muktam tama:-prakAzAbhyAm iti_etat ajaram padam |
आकाश-कोशम् एव इदम् विद्धि कोशम् जगत्-स्थितेः ॥३|१०|१८॥
AkAza-kozam eva_idam viddhi kozam jagat-sthite: ||3|10|18||
बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन ।
bilvasya bilva-madhyasya yathA bheda:_na ka:cana |
तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता ॥३|१०|१९॥
tathA_asti brahma-jagato:_na manAk_api bhinnatA ||3|10|19||
सलिलान्तर् यथा वीचिर् मृद्.अन्तर् घटको यथा ।
salila-antar yathA vIci:_mRt.antar-ghaTaka:_yathA |
तथा यत्र जगत् सत्ता तत् कथम् ख.आत्मकम् भवेत् ॥३|१०|२०॥
tathA yatra jagat sattA tat katham kha.Atmakam bhavet ||3|10|20||
भूर् जल.आद्य् उपमान-श्रीः स-आकार.अन्ता स-मानसा।
bhU: jala.Adi-upamAna=zrI: sa-AkAra.antA sa-mAnasA |
ब्रह्म त्व् आकाश-विशदम् तस्य अन्तस्थम् तथैव तत्॥२१॥
brahma tu_AkAza-vizadam tasya_antastham tathA_eva tat ||3|10|21||
तस्माद् यादृक् चिदाकाशम् आकाशाद् अपि निर्मलम् ।
tasmAt yAdRk_cid.AkAzam AkAzAt api nirmalam |
तद्.अन्तस्थम् तादृग् एव जगत्.श्ब्दार्थ-भाग् अपि ॥३|१०|२२॥
tat-anta.stham tAdRk_eva jagat zabda.artha-bhAk_api ||3|10|22||
मरिचे ऽन्तर् यथा तैक्ष्ण्यम् ऋते भोक्तुर् न लक्ष्यते।
marice_anta:_yathA taikSNyam Rte bhoktu:_na lakSyate |
चिन्मात्रत्वम् चिदाकाशे तथा चेत्य-कलाम् विना ॥३|१०|२३॥
cit.mAtratvam cit.AkAze tathA cetya-kalAm vinA ||3|10|23||
तस्माच् चिद् अप्य् अचिद्रूपम् चेत्य-रिक्तम् तद् आत्मनि ।
tasmAt cit api_a-cit.rUpam cetya-riktam tat Atmani |
जगत्ता तादृग् एव इयम् तावन्.मात्र-आत्मता-वशात् ॥३|१०|३|१३।२४॥
jagattA tAdRk_eva_iyam tAvat.mAtra-AtmatA-vazAt ||3|10|24||
रूपालोक-मनस्कारास् तन्मया एव न इतरत् ।
rUpAloka-manaskArA:_tat.mayA* eva na_itarat |
यथास्थितम् अतो विश्वम् सुषुप्तम् तुर्यम् एव वा ॥३|१०|२५॥
yathAsthitam ata:_vizvam suSuptam turyam eva vA ||3|10|25||
तेन योगी सुषुप्त-आत्मा व्यवहाय् अपि शान्त-धीः ।
tena yogI suSupta-AtmA vyavahArI_api zAnta-dhI: |
आस्ते ब्रह्म निराभासम् सर्व.आभास-समुद्गकः ॥३|१०|२६॥
Aste brahma nir.AbhAsam sarva.AbhAsa-samudgaka: ||3|10|26||
आकारिणि यथा सौम्ये स्थितास् तोये महोर्मयः ।
AkAriNi yathA saumye sthitA:_toye mahA.Urmaya: |
अनाकृतौ तथा विश्वं स्थिरम् तत्.सदृशम् परे ॥३|१०|२७॥
an*AkRtau tathA vizvam sthitam tat-sadRzam pare ||3|10|27||
पूर्णात् पूर्णम् प्रसरति यत् तत् पूर्णम् निराकृति ।
pUrNAt pUrNam prasarati yat tat pUrNam nirAkRti |
ब्रह्मणो विश्वम् आभातम् तद्धि स्वार्थम् विचक्षिरम् ॥३|१०|२८॥
brahmaNo vizvam AbhAtam tat*hi sva.artham vicakSitam ||3|10|28||
पूर्णात् पूर्णम् प्रसरति सम्स्थितम् पूर्णम् एव तत् ।
pUrNAt pUrNam prasarati saMsthitam pUrNam eva tat |
अतो विश्वम् अनुत्पन्नम् यच् च उत्पन्नम् तदेव तत् ॥३|१०|२९॥
ata:_vizvam anutpannam yat ca_utpannam tadeva tat ||3|10|29||
चेत्य-असम्भवतस् तस्मिन् यद् एका जगदर्थता।
cetya-a.sambhavata:_tasmin_yat ekA jagat-arthatA |
आस्वादआ असम्भवतो मरिचे का एव तीक्ष्णता ॥३|१०|३०॥
AsvAdakA_a.sambhavata:_marice kA_eva tIkSNatA ||3|10|30||
सत्या इव इयम् असत्या एष चित्त-चेत्य.आदिता परे।
satyA_iva_iyam a-satyA_eSa* citta-cetya.AditA pare |
तद् भावात् प्रतिबिम्बस्य प्रतिबिम्भ-अर्हता कुतः ॥३|१०|३१॥
tad-bhAvAt prati.bimbasya pratibimba-arhatA kuta: ||3|10|31||
परमाणोर् अपि परम् तद् अणीयो ह्य् अणीयसः ।
parama.aNo:_api param tat aNIya: hi_aNIyasa: |
शुद्धम् सूक्ष्मम् परम् शान्तम् तदाकाश*उदराद् अपि ॥३|१०|३२॥
zuddham sUkSmam param zAntam tat AkAza-udarAt api ||3|10|32||
दिक्-कालाद् यद् अवच्छिन्न-रूपत्वाद् अतिविस्तृतम् ।
dik-kAlAt yat avacchinna-rUpatvAt ati.vistRtam |
तद् अनाद्यन्तम् आभासम् भासनीय-विवर्जितम् ॥३|१०|३३॥
tat an*Adyantam AbhAsam bhAsanIya-vivarjitam ||3|10|33||
चिद्रूपन् एव नो यत्र लभ्यते तत्र जीवता ।
cit.rUpam eva no* yatra labhyate tatra jIvatA |
कथम् स्याच् चित्तता*आकारा वासना नित्य-रूपिणी ॥३|१०|३४॥
katham syAt cittatA-AkArA vAsanA nitya-rUpiNI ||3|10|34||
चिद्रूप-अनुदयाद् एव तत्र नास्त्य् एव जीवता ।
cid.rUpa-anudayAt eva tatra na_asti_eva jivatA |
न बुद्धिता चित्तता वा न इन्द्रियत्वम् न वासना ॥३|१०|३५॥
na buddhitA cittatA vA na_indriyatvam na vAsanA ||3|10|35||
एवम् इत्थम् महारम्भ-पूर्णम् अप्य् अजरम् पदम् ।
evam ittham mahArambha-pUrNam api_ajaram padam |
अस्मद्-दृष्ट्या स्थिरम् शान्तम् शून्यम् आकाशतो ऽधिकम् ॥३|१०|३६॥
asmat-dRSTyA sthitam zAntam zUnyam AkAza.ta:_adhikam ||3|10|36||
परमार्थस्य किम् रूपम् तsya_aनन्त-चिदाकृतेः ।
parama.arthasya kim rUpam tasya_ananta-cit.AkRte: |
पुनर् एतन् मम अचक्ष्व निपुणम् बोध-वृद्धये ॥३|१०|३७॥
punar etan mama_acakSva nipuNam bodha-vRddhaye ||3|10|37||
महाप्रलय-सम्पत्तौ सर्व-कारण-कारणम् ।
mahApralaya-sampattau sarva-kAraNa-kAraNam |
शिष्यते परमम् ब्रह्म तद् इदम् वर्ण्यते शृणु ॥३|१०|३८॥
ziSyate paramam brahma tat idam varNyate zRNu ||3|10|38||
नाशयित्वा स्वम् आत्मानम् मनसो वृत्ति-संक्षये ।
nAzayitvA svam AtmAnam manaso_vRtti-saMkSaye |
यद् रूपम् यद् अनाख्येयम् तद् रूपम् तस्य वस्तुनः ॥३|१०|३९॥
yat rUpam yat an.Akhyeyam tad_rUpam tasya vastuna: ||3|10|39||
न अस्ति दृश्यम् जगद्*द्रष्टा दृश्य-अभावाद् विलीनवत्।
na_asti dRzyam jagat draSTA dRzya-abhAvAt vilInavat |
भारि इति भासनम् यत् स्यात् तद् रूपम् तस्य वस्तुनः ॥३|१०|४०॥
bhAti_iti bhAsanam yat syAt tat rUpam tasya vastuna: ||3|10|40||
चितेर् जीव-स्वभावाया यद् अचेत्य*उन्मुखम् वपुः ।
cite:_jIva-svabhAvAyA* yat acetya-unmukham vapu: |
चिन्मात्रम् विमलम् शान्तम् तद् रूपम् परमात्मनः ॥३|१०|४१॥
cin.mAtram vimalam zAntam tat rUpam paramAtmana: ||3|10|41||
अङ्ग-लग्ने ऽपि वात.आदौ स्पश.आद्य्.अनुभवम् विना ।
aGga-lagne_api vAta.Adau sparza.Adi*anubhavam vinA |
जीवतश् चेतसो रूपम् यत् तत् वै परमात्मनः ॥३|१०|४२॥
jivata: cetasa:_rUpam yat tat vai parama.Atmana: ||3|10|42||
अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः।
a.svapnAyA: an.antAyA: a.jaDAyA: mana:sthite: |
यद् रूपम् चिर-निद्रायास् तत् तदा अनघ शिष्यते ॥३|१०|४३॥
yat rUpam cira-nidrAyA:_tat tadA_anagha ziSyate ||3|10|43||
यद् व्योम्नो हृदयम् यद् वा शिलायाः पवनस्य च।
yat vyomna:_hRdayam yat vA zilAyA: pavanasya ca |
तस्य अचेत्यस्य चिद्*व्योम्नस् तद्.रूपम् परमात्मनः ॥३|१०|४४॥
tasya_acetyasya cit.vyomna:_tat-rUpam parama.Atmana: ||3|10|44||
अचेत्यस्य अमनस्कस्य जीवतो या स्वभावतः।
a.cetyasya_a.manaskasya jIvata:_yA svabhAvata: |
स्यात् स्थितिः सा परा शान्ता सत्ता तस्य आद्य-वस्तुनः ॥३|१०|४५॥
syAt sthiti: sA parA zAntA sattA tasya_Adya-vastuna: ||3|10|45||
चित्-प्रकाशस्य यन् मध्यम् प्रकाशस्य अपि खस्य वा।
cit-prakAzasya yat madhyam prakAzasya_api khasya vA |
दर्शनस्य च यन् मध्यम् तद् रूपम् ब्रह्मणो विदुः ॥३|१०|३|१४६॥
darzanasya ca yat madhyam tat-rUpam brahmaNa: vidu: ||3|10|46||
वेदनस्य प्रकाशस्य दृश्यस्य तमसस् तथा।
vedanasya prakAzasya dRzyasya tamasa:_tathA |
वेदनम् यद् अनाद्यन्तम् तद् रूपम् परमात्मनः ॥३|१०|४७॥
vedanam yat an.Adi.antam tat rUpam paramAtmana: ||3|10|47||
यतो जगद् उदेति इव नित्य.अनुदित-रूपि अपि।
yata:_jagat_udeti_iva nitya.an-udita-rUpi_api |
विभिन्नवद् इव अभिन्नम् तद्.रूपम् परमार्थकम् ॥३|१०|४८॥
vibhinna.vat iva_abhinnam tat.rUpam parama.arthakam ||3|10|48||
व्यवहार-परस्य अपि यत् पाषाणवद् आसनम् ।
vyavahAra-parasya_api yat pASANavat Asanam |
अव्योम्न एव व्योमत्वम् तद् रूपम् पारमात्मनः ॥३|१०|४९॥
a-vyomna* eva vyomatvam tat-rUpam pArama.Atmana: ||3|10|49||
वेद्य-वेदन-वेत्तृत्व-रूप.त्रयम् इदम् पुरः ।
vedya.vedana.vettRtva-rUpa.trayam idam pura: |
यत्र उदेत्य् अस्तम् आयाति तत् तत्-परम-दुर्लभम् ॥३|१०|५०॥
yatra_udeti_astam AyAti tat tat-parama-dur.labham ||3|10|50||
वेद्य-वेदन-वेत्तृत्वम् यत्र इदम् प्रतिबिम्बति ।
vedya.vedana-vettRtvam yatra_idam prati.bimbati |
अबुद्ध्य्*आदौ महादर्शे तद् रूपम् परमम् स्मृतम् ॥३|१०|५१॥
a-buddhi.Adau mahAdarze tad rUpam paramam smRtam ||3|10|51||
मनः स्वप्न-इन्द्रियैर् मुक्तम् यद् रूपम् स्यान् महाचितेः ।
mana: svapna-indriyai:_muktam yat rUpam syAt mahAcite: |
जङ्गमे स्थावरे वा अपि तत् सर्वान्ते ऽवशिष्यते ॥३|१०|५२॥
jaGgame sthAvare vA_api tat sarvAnte_avaziSyate ||3|10|52||
स्थावराणां हि यद् रूपम् तच् चेद् बोधमयम् भवेत्।
sthAvarANAm hi yat rUpam tat cet bodhamayam bhavet|
मनो*बुद्ध्य्-आदि-निर्मुक्तम् तत् परेण उपमीयते ॥३|१०|३|१५३॥
mana:*buddhi.Adi=nirmuktam tat pareNa_upamIyate ||3|10|53||
ब्रह्म-अर्क-विष्णु-हर-शक्र-सदाशिव+आदि
brahma-arka-viSNu-hara-zakra-sadAziva=Adi
शान्तौ शिवम् परमम् एतद् इह एकम् आस्ते।
zAntau zivam paramam etat iha_ekam Aste |
सर्व-उपाधि-व्यय-वशाद् अविकल्प.रूपम्
sarva.upAdhi-vyaya-vazAt a-vikalpa.rUpam
चैतन्य.मात्र.मयम् उज्झित-विश्व-सङ्गम् ॥३|१०|५४॥
caitanya.mAtramayam ujjhita-vizva-saGgam ||3|10|54||
||
३०११
fm3011 1.ap14 The Absence of Cause .z33
https://www.dropbox.com/s/1dykff4enwnnsn8/fm3011%201.ap14%20The%20Absence%20of%20Cause%20.z33.docx?dl=0
*o*ॐ*m*
FM.3.10
*After DOOMSDAY*
*Raama said—*
महा.प्रलय-सम्पत्तौ यद् एतद् अवशिष्यते।
mahA.pralaya-sampattau yat etat ava.ziSyate |
भवत्य् एतद् अनाकारम् नाम न अस्त्य् अत्र संशयः ॥३|१०|१॥
bhavati_etat an*AkAram nAma na_asti_atra saMzaya: ||3|10|1||
.
*with the Infalling* at Doomsday*
*whatever then remains as*
*this*
*•*
*becomes what is called "formlessness"*
*&*
*there is no doubt here*
*. *
*In *mahApralaya.*Great.Doomsday-*sampatti.*fulfilment-*au - yat.*what is*
etat.*this.here* - avaziSyate.*remains/left.over* - bhavati.*becomes* -
etat.*this.here* an-*non*..AkAra:.*formation/shape*.m - *x *
nAma.*namely/exactly* - na.*not* asti.*is/exists* atra.*here/in.this.place*
saMzaya.*doubt*.: - *. *
##pat - #sampat - **sampatti* -f.- agreement, harmony; completion,
fulfilment; becoming, transition into; happening, falling to one's share;
success, prosperity, fortune; wealth, plenty, abundance •• **asampatti*
-f.- want of success, failure ++
.
* sampatti the In.falling consumption or falling.together of Doomsday is
the opp.of ut.patti its Out.falling insumption of Creation.
*vlm.1. That which remains after the universal dissolution is commonly
designated by the term "formless void".
न शून्यम् कथम् एतत् स्याd_न प्रकाशः कथम् भवेत् ।
na zUnyam katham etat syAt na prakAza: katham bhavet |
कथम् वा न तमो*रूपम् कथम् वा न एव भास्वरम् ॥३|१०|२॥
katham vA na tama:-rUpam katham vA na_eva bhAsvaram ||3|10|2||
.
*"no emptiness"? how can this be*
*?*
*how does "no radiance" become*
*?*
*or how "no form of darkness" or otherwise "no private sky"*
*?*
na.*not* zUnya.*empty/void*.m katham.?*how* etat.*this.here* syAt.*would.be*
-
na.*not* - prakAza.: katham bhavet -
katham vA na tama:*rUpam -
katham vA na_eva bhAsvaram/khAtmakam
.
*jd. katham vA na_eva bhAsvaram. Mo has var. *kha-Atmakam "kha Space by
nature", for YV's #bhAsvara, "sunlike radiance" (see CGl, & note the
related #bhAsura = bhAAsura). Mo's Space / YV's Fire. • Note too the use of
the 2 existential verbs, >#as -> #asti -> #syAt 'to be at', and >#bhU ->
#bhavati -> #bhavet 'to become as', in rAma's questions.
*vlm.2. How then said you, there was no void, and how could there be no
light nor darkness neither?
*VA. How it can be no void and no manifestation, or no darkness and no
light?
*AS. After the first verse where he stipulates that whatever remains after
the great deluge is formless, no doubt in that! Now he is asking why it
would lack some expected properties and Vasishtha answers each of these
doubts separately. Here are the questions: 1. How come it is not total void
(Really nothing should survive!) 2. Why would it not lack all materials? (*Commentators
{*?not AB, but see zl. 16} *take prakAza as mahAbhUta-prakAza: = the
natural elements. Shouldn't all building blocks of the world also vanish?)
3. Should it not be totally dark?(If there is nothing to illuminate?) 4.
Why would it not glow by itself?(Some things like fireflies glow by
themselves!) The general idea is that he can imagine many different
properties for the leftover and is confused about what might be the truth!
##kAz - #prakAz - **prakAza- *- shining forth, clear, open, manifest;
famed, celebrated, renowned, glorious • **prakAzam* - openly, clearly,
publicly, aloud • **prakAza: *- clearness, light, elucidation, explanation
(esp. in titles of books), shine, appearance (-*prakAza -* resembling,
like); publicity, fame, renown; tasmin adv. openly, publicly, before the
world.-- Abstr.-tA f., -tva n. ++
कथम् वा नैव चिद्रूपम् जीवो वा न कथम् भवेत्।
katham vA na_eva cit.rUpam jIva:_vA na katham bhavet |
कथम् न बुद्धितत्त्वं स्यात्कथम् वा न मनो भवेत्॥३॥
katham na buddhi-tattvam syAt katham vA na mana:_bhavet ||3|10|3||
.
*or yet *
*how not a form of consciousness? how does the Living.Jiiva not become? *
*how can there be no effective Intellect? or how does Mind not come to be*
*? *
katham vA na_eva cit.rUpam x
jIva:_vA na katham bhavet x
katham na buddhi-tattvam syAt
katham vA na mana:_bhavet xx
*vlm.3. How could it be without the intellect and the living principle, and
how could the entities of the mind and understanding be wanting in it?
कथम् वा न एव किम्चित् स्यात् कथम् वा सर्वम् इत्य् अपि ।
katham vA na_eva kim.cit syAt katham vA sarvam iti_api |
अनआ एव वचो*भङ्ग्या मम मोह इवोदितः ॥३|१०|०४॥
anayA_eva vaca:-bhaGgyA mama moha* iva_udita: ||3|10|04||
.
*or how would there not be anything at.all or everything at.all likewise? *
*=*
*with this kind of talk*
*I feel like I'm going crazy*
*!*
katham vA na_eva kim.cit syAt x
katham vA sarvam iti_api |
anayA_eva vaca:*bhaGgyA x
mama moha* iva_udita:
.
*vlm.4. How could there be nothing and not all things? Such like
paradoxical expressions of yours, have created much confusion in me.
.
##bhaJj - **bhaGgi-, *bhaGgI *-f.- breaking, bending; curve. step (of a
stair-case), crooked path, indirect manner of speech, circumlocution; way,
manner i.g.; mere appearance or semblance •• **bhaGgin* -a.- breaking down,
fragile, perishable (X); defeated in a law-suit + ** bhaGgimant *-adj.- curled
(hair) ++
*Vasishtha said—*
विषमो ऽयम् अतिप्रश्नो भवता समुदाहृतः।
viSama:_ayam ati.prazna:_bhavatA sam.udAhRta: |
भेत्ता अस्म्य् अहम् त्व् अयत्नेन नैशम् तम इव अंशुमान् ॥३|१०|३|१५॥
bhettA_asmi_aham tu_a-yatnena naizam tama* iva_aMzumAn ||3|10|5||
.
*Your gracious Majesty,*
*you*
*pose some interesting riddles**
*.*
*but *
*I *
*think I can resolve things for you*
*easily*
*as dawn resolves the night*
*.*
viSama:_ayam ati.prazna: x
bhavatA sam.udAhRta: |
bhettA_asmi_aham tu_a-yatnena x
naizam tama* iva_aMzumAn |
*jd. the term is ati.prazna, sometimes defined as an "unnecessary"
question. in Literary Style (which our kAvya poet would affect) it is a
question that answers itself. here, however, I read "riddle", a
hyper-question that carries its own answer, if we figure.it.out.
*vlm. ... a difficult extra-question ... the sun is at no pains to dispel
the nocturnal gloom.
महा.कल्पान्त-सम्पत्तौ यत् तत् सद् अवशिष्यते।
mahA-kalpa.anta-sampattau yat tat sat avaziSyate |
तद् राम न यथा शून्यम् तदिदम् शृणु कथ्यते ॥३|१०|३|१६॥
tat,_rAma, na yathA zUnyam tat idam zRNu kathyate ||3|10|6||
.
*in the *sampatti.*Infalling at the end of a Great Eon*
*what is That*
*remains as what is So*
*Raama*
*and not as shUnya.Void*
*.*
*That*
*is*
*this*
*:*
*listen to it be told*
*.*
mahAkalpa.anta-sampattau x
yat tat sat avaziSyate |
tat rAma na yathA zUnyam x
tat idam zRNu kathyate |
*vlm.6. On the occasion or the termination of a great kalpa age, when there
remains That Entity (the Tat sat) of God, it cannot be said to be a void,
as I will now explain to you. Attend Ráma and hear.
अनुत्कीर्णा यथा स्तम्भे सम्स्थिता शाल-भञ्जिका ।
an.utkIrNA yathA stambhe saMsthitA zAla-bhaJjikA |
तथा विश्वम् स्थितम् तत्र तेन शून्यम् न तत्-पदम् ॥३|१०|३।१३।७॥
tathA vizvam sthitam tatra tena zUnyam na tat-padam ||3|10|7||
.
*an as.yet-uncarved image*
*in a pillar that supports a hall*
*is like the universe*
*in That*
*:*
*and so the void is not That state*
*. *
an.utkIrNA yathA stambhe x
saMsthitA zAla-bhaJjikA |
tathA vizvam sthitam tatra x
tena zUnyam na tat-padam
*. *
*vwv.1159/3.10.7. As a statue not (yet) carved is existing within a pillar,
so, the universe is existing there (in the Absolute). Therefore, that Abode
(i.e., the Absolute Reality) is not void (or non-being).
*vlm.7. Like images carved in bas-relief upon a pillar, was this world
situated in relievo of That Entity, and cannot be said to have been a void.
अयम् इत्थम् महाभोगो जगद् आख्यो ऽवभासते।
ayam ittham mahAbhoga: jagat Akhya:_ava.bhAsate |
सत्यो भवत्व् असत्यो वा यत्र तत्र त्व् अशून्यता ॥३|१०|०८॥
satya:_bhavatu_a-satya:_vA yatra tatra tu_a-zUnyatA ||3|10|08||
.
*this*
*that we call 'the World' *
*jagat.going *
*like a great serpent *
*outstretched *
*when it is manifest,*
*whether it's real or unreal*
*is not *
*an emptiness*
*.*
ayam ittham mahAbhoga: x
jagat Akhya:_ava.bhAsate x
satya:_bhavatu_a-satya: x
vA yatra tatra tu_a-zUnyatA xx
*vlm.8. Again when there was the representation of the plenitude under the
appellation of the world at anyplace, and be it real or unreal, it could
not have been a void and vacuity.
यथा न पुत्रिक-अशून्यः स्तम्भो ऽनुत्कीर्ण-पुत्रिकः।
yathA na putrika-azUnya: stambha:_anutkIrNa-putrika: |
तथा भारम् जगद् ब्रह्म तेन शून्यं न तत् पदम् ॥३|१०|९॥
tathA bhAtam jagat brahma tena zUnyam na tat padam ||3|10|9||
.
yathA na putrika-azUnya: - *x *
stambha:_anutkIrNa-putrika: - *x *
tathA bhAtam jagat brahma tena zUnyam na tat padam *-*
*. *
*as it is not devoid of a doll*
*a post *
*is *
*an uncarved doll*
*& *
*in that way*
*the world is projected Brahmic.Immensity*
*and thus the empty void is not That state*
*. *
*vlm.9. As a pillar with carved or painted figures, cannot be said to be
devoid of them; so brahmA exhibiting the worlds contained in him, can not
become a void. (i. e.—As a pillar is not devoid. * The pre-existent
substratum is the Noumeuon underlying all phenomena. It is the support of
qualities, and something in which all accidents inhere. Berkely. of figures
which has carved images on it; so brahmA is not a void, having the worlds
contained in him. This is a negative enthymem).
*VA. As the pillar with uncarved images is not empty of these images, so
brahman (is not empty) of appearing world, and so it is not zunya. *AS.I
agree with you.
*jd. The uncarved statue is within the wood: that is its Emptiness: the
pillar holds an uncarved doll. Thus the world emanates within the vast
brahman Immensity, and thus That State is not the Void.
सौम्य-अम्भसि यथा वीचिर् न च अस्ति न च न अस्ति च ।
saumya-ambhasi yathA vIci:_na ca_asti na ca na_asti ca |
तथा जगद्-ब्रह्मणि इदम् शून्य-अशून्य-पदम् गतम् ॥३|१०|१०॥
tathA jagat-brahmaNi_idam zUnya-azUnya-padam gatam ||3|10|10||
.
*like a wave in the cool ocean*
*it neither is nor is.not*
*thus*
*the world in The Immensity*
*is come to this empty/unEmpty state*
*.*
*as*
*a wave in* *placid waters*
*neither is nor too doe*s *not exist*
*so too is*
*the world in the Immensity, This, has got.to a voidless-void condition*
*.*
*vlm.10. But the world contained in Brahma, becomes both something and
nothing; as billows in calm waters may either exist or not exist.
*AS. Even though an ocean is calm, the wave that arises in it is
intrinsically there, whether visible or not.
* *in *saumya.*placid-*ambha.*waters-*si - yathA*.so/in.this.way – an* vIci.
*aberration/wave*: - na ca_asti – *neither is -* na ca – *nor too -*
na_asti ca – is *not existing also* | tathA.*thus/in.that.way* -
jagat-brahmaNi – *in the Braahmic world – *idam – *This has got.to -*
zUnya-azUnya-padam gatam *–* *a voidless-void condition. *
देश.काल.आदि शान्तत्वात् पुत्रिका-रचनम् द्रुमे ।
deza.kAla.Adi zAntatvAt putrikA-racanam drume |
सम्भवत्य् अयथा अतोम वै तेन अनन्ते विमुह्यते ॥३|१०|११॥
sambhavati_a-yathA_ata:_vai tena_anante vimuhyate ||3|10|11||
.
*...*
*just as*
*in due course of place and time*
*a doll is carved out.of a tree*
*having been there and yet not there*
*as delusion within the unbounded*
*.*
deza.kAla.Adi zAntatvAt x
putrikA-racanam drume x
sambhavati_a-yathA_ata:_vai x
tena_anante vimuhyate xx
.
*jd. the image is similar to that of Michelangelo, who saw his sculptures
as existent in the uncarved stone, needing only a chisel to find them.
*VA. As in some time and place the tree may become to resemble a figure,
this figure appears by itself, and at the same time did not, the same way
in the eterntity appears delusion.
*AS. When proper place or time have been suppressed (dezakAlAdi-zAntatvAt),
the formation of figures in a tree becomes impossible (drume putrikAracanam
ayathA sambhavati), thus (by not realizing this) one is confused about the
Brahma (ananta).
तत् स्तम्भ-पुत्रिक.आद्य् एतत् परमार्थे जगत्.स्थितेः ।
tat stambha-putrika.Adi_etat paramArthe jagat-sthite: |
एक-देशेन सदृशम् उपमानम् न सर्वथा ॥३|१०|२॥
eka-dezena sadRzam upamAnam na sarvathA ||3|10|12||
.
*(the wooden figure and the like*
*are only metaphors*
*based on a common ground*
*similar but not always so*
*to show the higher sense of the world-state)*
*... *
tat stambha-putrika.Adi_etat x
paramArthe jagat-sthite: |
eka-dezena sadRzam x
upamAnam na sarvathA xx
*vlm.12. This comparison of the figured pillar and tree and the world, is a
partial and not complete simile; the similitude here referring only to the
situation of the transient world in the substance of the permanent Brahma,
(like the appearance of false figures in the firmly fixed pillar and on the
standing tree).
*VA. That comparison with uncarved figure etc with the world in the highest
sense, is a limited simile.
*AS. Thus, one should use it in a limited sense. (As explained in 11, the
analogy should not be used everywhere and in all times.)
न कदाचिद् उदेति इदम् परस्मान् न च शाम्यति ।
na kadAcit udeti_idam parasmAt na ca zAmyati |
इत्थम् स्थिरम् केवलम् सद् ब्रह्म स्वात्मनि संस्थितम् ॥३|१०|१३॥
ittham sthitam kevalam sat brahma sva.Atmani saMsthitam ||3|10|13||
.
*not anywhen *
*does all This arise from something else nor does it subside*
*:*
*for this Suchness is just **the* *brahman Immensity established in
yourself*
*.*
na kadAcit udeti_idam x
parasmAt na ca zAmyati |
ittham sthitam kevalam sat x
brahma sva.Atmani saMsthitam |
*vlm.13. But this appearance of the world is not caused by another (as in
the case of the pillar, figures and pictures carved and painted by the
hands of the statuary and painter). It rises, lasts and sets spontaniously
and of itself in the self-same essence of Brahma, (as the figures in the
tree or the waves of the Ocean).
अशून्य-अपेक्षया शून्य-शब्द-अर्थ-परिकल्पना ।
a-zUnya-apekSayA zUnya-zabda-artha-pari.kalpanA |
अशून्यत्वात् सम्भवतः शून्यता-अशून्यते कुतः ॥३|१०|१४॥
a-zUnyatvAt sambhavata: zUnyatA*a.zUnyate kuta: ||3|10|14||
.
*re *
*what is not void *
*—*
*if we want to define that 'void'*
*how*
*from non-emptiness*
*do both emptiness and unemptiness arise*
*? *
*VA. Meaning of void exists only in connection to non-void From being
non-void, how can void appear in non-void?
*AS. When the meaning of the word zUnya-void is formulated, it contrasts
with azUnya- non void. When something is non void, how can both voidness
and nonvoidness be implied from it?
*vwv.1157/3.10.14. There is the fixing of the meaning of the word "empty
(or non-existent)" by reference to what is not empty. From where do
emptiness (or non-existence) and non-emptiness (or existence), which exist
on account of non-emptiness arise? (Note: Being and non-being are relative
conceptions; one implies the other.)
*vlm.14. The meaning of the word void (súnya) instead of no void (asúnya)
or existence, is a fiction as false as inanity is a nullity in nature.
Something must come out.of something, and never from a void nothing; and
how can nothing be reduced to nothing in the end-mahápralaya. (súnyatá
súnyate katkam)? (Ex nihilo nihil fit, et in nihilum nihil reverti posse
(Out of nothing nothing is made, and into nothing nothing can return.
ब्रह्मण्य् अयम् प्रकाशो हि न सम्भवति भूतजः ।
brahmaNi_ayam prakAza:_hi na sambhavati bhUta.ja: |
सूर्य-अनल-इन्दु-तार+आदि कुतस् तत्र किल अव्यये ॥३|१०|१५॥
sUrya.anala-indu-tArA=Adi kuta:_tatra kila_avyaye ||3|10|15||
.
*since*
*when the brahman is this Radiance*
*it does not become the beings*
*where do they come from*
*—*
*the sun with its fire*
*the moon with its stars*
*that are there in the unchanging*
*? *
brahmaNi_ayam prakAza:_hi x
na sambhavati bhUta.ja: x
sUrya.anala-indu-tArA=Adi x
kuta:_tatra kila_avyaye xx
*vwv.15. This undecaying abode (or the Absolute Reatlity) is set free from
light and darkness. This light (i.e .our ordinary light), born from the
elements, does not at.all exist in the Absolute Reality).
*vlm.15. In answer to your second question it has been said "there was
darkness neither." Because the divine light of Brahma (which existed before
creation), was not like the light of a material luminary (which is followed
by darkness). The everlasting light was not to be obscured by darkness,
like the sunshine, or moon-light or the blazing of fire or the twinkling of
stars or our eyes.
*VA. grammar analysis: bhUtaja: (sUrya-anala-indu-tAra.Adi) ayam prakAzo hi
brahmaNy na sambhavati material (sun, fire, moon, star etc) does not become
this light in Brahman. kutas tatra kila avyaye? where here in eternal?
Material sources of light (sun, fire, moon, stars etc) do not light in
Brahman. How can they be in eternal, non-changing? The sun does not shine
in brahman or does not illuminate Brahman?
*AS. bhUtaja: ayam prakAzo hi brahmaNy na sambhavati The appearance of the
mahAbhUtas is not possible in Brahman. • when the bhutAs don't even appear,
how can there be possibly Sun, Moon, stars fire etc. in the avyaya the
Brahman?
महाभूत-प्रकाशानाम् अभावस् तम उच्यते ।
mahAbhUta-prakAzAnAm a.bhAva:_tama:_ucyate |
महाभूत-अभावजम् तु ते न अत्र न तमः क्वचित् ॥३|१०|१६॥
mahAbhUta-a.bhAva-jam tu te na_atra na tama: kva.cit ||3|10|16||
.
*the absence of elemental radiance*
*is*
*tamas the Dark*
*.*
*but*
*what is born of that absence*
*is not*
*the dark Tamas at.all*
*.*
mahAbhUta-prakAzAnAm x
a.bhAva:_tama* ucyate x
mahAbhUta-a.bhAva-jam tu x
te na_atra na tama: kva.cit xx
*vwv. 1170/3.10.16. The absence of the lights (or manifestations) of the
gross elements is called darkness. Therefore darkness born of the absence
of the gross elements does not exist anywhere here (in the Absolute
Reality).
*AS. The darkness is defined as non illumination of some mahAbhUtas like
pRthvI earth. But when they don't appear, what can be in darkness? Thus,
the clever argument being made is that when there is nothing which can be
in the dark, there is no darkness!
*VA. the absence of material light is called darkness. But in non-material,
here is no darkness at.all.
स्व.अनुभूतिः प्रकाशो ऽस्य केवलम् व्योम-रूपिणः ।
sva.anubhUti: prakAza:_asya kevalam vyoma-rUpiNa: |
यो ऽन्तर् अस्ति स तेन एव न त्व् अन्येन अनुभूयते ॥३|१०|१७॥
ya:_anta:_asti sa* tena_eva na tu_anyena_anubhUyate ||3|10|17||
.
*the experience of self*
*is the radiance of this absolute Space-form*
*which is within*
*and which is experienced out.of That alone*
*and not some other source*
*.*
sva.anubhUti: prakAza:_asya x
kevalam vyoma-rUpiNa: x
ya:_anta:_asti sa* tena_eva na tu_anyena_anubhUyate *-* *x *
*. *
*vwv.1171/3.10.17. The Light of the Absolute, who is of the nature of the
sky [vyoman], is only Self-Experience. That One who is within, is
experienced only by Himself; not by another.
*vlm.17. The light of the vacuous brahmA is an internal perception of the
soul, and is only felt and perceived within one's self, and never
externally by any body; nor is this spiritual light ever clouded by any
mist or darkness of temporal objects.
मुक्तम् तमःप्रकाशाभ्याम् इत्य् एतद् अजरम् पदम् ।
muktam tama:-prakAzAbhyAm iti_etat ajaram padam |
आकाश-कोशम् एव इदम् विद्धि कोशम् जगत्-स्थितेः ॥३|१०|१८॥
AkAza-kozam eva_idam viddhi kozam jagat-sthite: ||3|10|18||
.
*since this imperishable state is free from darkness o&r radiance*
*understand the World to be only the embodiment of Space*
*. *
muktam tama:-prakAzAbhyAm x
iti_etat ajaram padam |
AkAza-kozam eva_idam viddhi kozam jagat-sthite: *-* *x *
*. *
*vlm.18 The indestructible Brahma is beyond and free from external and
visible light and darkness. He is above the region of emptiness that is
contained, as it were, within his bosom, and contains the universe sheathed
within His hollow womb.
*AS/VA. This imperishable state is free from darkness and light, and is of
the nature of the space. Know world to be also the same nature.
बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन ।
bilvasya bilva-madhyasya yathA bheda:_na ka:cana |
तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता ॥३|१०|१९॥
tathA_asti brahma-jagato:_na manAk_api bhinnatA ||3|10|19||
.
*between*
*the bel*apple and the bel.flesh*
*there*
*is no difference whatever*
*.*
*so*
*between the Immensity and the World*
*there is not any difference*
*.*
* #bilva: - (in later language also <vilva>) Aegle Marmelos, the wood*apple
tree (commonly called Bel; its delicious fruit when unripe is used
medicinally; its leaves, are employed in the ceremonial of the worship of
Shiva).
*vlm.19. As there is no difference between the outside and inside of a
fruit (both of which is the same thing); so there is no shade of difference
betwixt brahmA and the universe (the one pervading and the other pervaded
by his spirit).
* bilvasya -* of a Bel.apple - *bilva-madhyasya -* of the middle of the Bel
- *yathA bheda:_na ka:cana -* as there is no distinction anyhow - *tathA_asti
brahma-jagato: -* thus is it @ the Immensity and the World - *na manAk_api
bhinnatA *-* *not even a bit of separatedness. *
सलिलान्तर् यथा वीचिर् मृद्.अन्तर् घटको यथा ।
salila-antar yathA vIci:_mRt.antar-ghaTaka:_yathA |
तथा यत्र जगत् सत्ता तत् कथम् ख.आत्मकम् भवेत् ॥३|१०|२०॥
tathA yatra jagat sattA tat katham kha.Atmakam bhavet ||3|10|20||
.
*as *
*water in a wave*
*as *
*clay in a pot*
*thus *
*where the world is*
*is *
*the state of Being.So*
*.*
*how does That become of the nature of space*
*?*
*salila-a*ntar_yathA vIci: x
mRd*antar-ghaTaka:_yathA x
tathA yatra jagat sattA x
tat katham kha-Atmakam bhavet xx
*vwv.1158/3.10.20. As there is wave within water and pot within clay, in
that manner, where there is the existence of the world (i.e. in the
Absolute), how could that be the nature of the sky (or empty)?
*vlm.20. As the billow is contained in and composed of the water and the
pot of the earth, so the world being contained in Brahma, it can not be
said as lull and void, but full of the spirit of God.
भूर् जल.आद्य् उपमान-श्रीः स-आकार.अन्ता स-मानसा।
bhU: jala.Adi-upamAna=zrI: sa-AkAra.antA sa-mAnasA |
ब्रह्म त्व् आकाश-विशदम् तस्य अन्तस्थम् तथैव तत्॥२१॥
brahma tu_AkAza-vizadam tasya_antastham tathA_eva tat ||3|10|21||
.
bhU: jala.Adi-upamAna=zrI: x
sa-AkAra.antA sa-mAnasA |
brahma tu_AkAza-vizadam tasya_antastham tathA_eva tat *-* *x *
*. *
*tho *
*having an abundance of elements*
*having developed embodiment and mind*
*yet *
*the brahman Immensity is just clear Space*
*and what is situate within That*
*thus is merely That*
*.*
*vlm.21. The comparison of earth and water does not agree corporeally with
the spiritual essence of God, whose vacuous spirit contains and comprises
the whole (Vivlma) within itself, as those elements do their component
parts and productions.
तस्माद् यादृक् चिदाकाशम् आकाशाद् अपि निर्मलम् ।
tasmAt yAdRk_cid.AkAzam AkAzAt api nirmalam |
तद्.अन्तस्थम् तादृग् एव जगत्.श्ब्दार्थ-भाग् अपि ॥३|१०|२२॥
tat-anta.stham tAdRk_eva jagat zabda.artha-bhAk_api ||3|10|22||
.
*from *
*That *
*which is chit.Consciousness-Space *
*a Space that is immaculate *
*what *
*stands within and is like That *
*takes.on the meaning of 'the world'. *
*.*
tasmAt yAdRk_cid.AkAzam x
AkAzAt api nirmalam |
tat-anta.stham tAdRk_eva x
jagat zabda.artha-bhAg api xx
*VA. Purer than space is the space of consciousness, and what is meant by
the word “world” is of the same nature, anta-stham standing at the end… (of
all) endless? *AS. The word anta also has the sense of anta: = inside.
मरिचे ऽन्तर् यथा तैक्ष्ण्यम् ऋते भोक्तुर् न लक्ष्यते।
marice_anta:_yathA taikSNyam Rte bhoktu:_na lakSyate |
चिन्मात्रत्वम् चिदाकाशे तथा चेत्य-कलाम् विना ॥३|१०|२३॥
cit.mAtratvam cit.AkAze tathA cetya-kalAm vinA ||3|10|23||
.
marice_anta:_yathA taikSNyam Rte bhoktu:_na lakSyate |
cit.mAtratvam cit.AkAze tathA cetya-kalAm vinA *-* *x *
*. *
*just as in pepper the hot pungency *
*is *
*sensed only by the taster *
*the chit-onliness in chit-Space is known by conceptual forms*
*. *
*AS. I would suggest that it says that the cit stays isolated in its own
space until it initiates interactions.
*vlm. As the pungency of pepper is perceived by one who tastes it, and not
by him who has never tasted it; so the minutiae of the Intellect are known
in the intellectual sphere by a cultivated intelligence, and by none who is
without it.
*vlm.24. Thus the Intellect appears as no intellect to one who is devoid of
intelligence in himself, (i. e. one having the Intellect, does not perceive
it without a cultivated understanding).
तस्माच् चिद् अप्य् अचिद्रूपम् चेत्य-रिक्तम् तद् आत्मनि ।
tasmAt cit api_a-cit.rUpam cetya-riktam tat Atmani |
जगत्ता तादृग् एव इयम् तावन्.मात्र-आत्मता-वशात् ॥३|१०|३|१३।२४॥
jagattA tAdRk_eva_iyam tAvat.mAtra-AtmatA-vazAt ||3|10|24||
.
*for that reason*
*tho it is chit.Consciousness*
*it is not a Form of Consciousness*
*.*
*what is without conception in That Self *
*what is this world-ness*
*is only That*
*insofar as it consists only of Consciousness*
*. *
tasmAt cit api_a-cit.rUpam x
cetya-riktam tat Atmani x
jagattA tAdRk_eva_iyam x
tAvat-mAtra-AtmatA-vazAt xx
*vlm. Thus the Intellect [cit] appears as no intellect to one who is devoid
of Intelligence in himself. So this world is seen in the spirit of God or
otherwise according to whether one has cultivated or neglected his
spiritual knowledge.
*AS.So, even the cit is a non cit within itself when no interaction -Chetya
is involved. The property of being a world is likewise subject to
interaction for it is totally based on it the cit.
रूपालोक-मनस्कारास् तन्मया एव न इतरत् ।
rUpAloka-manaskArA:_tat.mayA* eva na_itarat |
यथास्थितम् अतो विश्वम् सुषुप्तम् तुर्यम् एव वा ॥३|१०|२५॥
yathAsthitam ata:_vizvam suSuptam turyam eva vA ||3|10|25||
.
*the mindmade forms of light*
*are That-forms only *
*not otherwise*
*for then the state the vizva.Universe*
*is *
*Sleep *
*or else *
*the Fourth*
*. *
rUpAloka-manaskArA: x
tan.mayA:_eva na_itarat |
yathAsthitam ata:_vizvam x
suSuptam turyam eva vA |
*vlm.25. The world as it is, is seen either in its outward figure or in a
spiritual light, as other than or the same with Brahma (by the materialist
and spiritualist); but the Yogi views it in its fourth (turya) state of
susupta or utter extinction in his unconscious soul.
तेन योगी सुषुप्त-आत्मा व्यवहाय् अपि शान्त-धीः ।
tena yogI suSupta-AtmA vyavahArI_api zAnta-dhI: |
आस्ते ब्रह्म निराभासम् सर्व.आभास-समुद्गकः ॥३|१०|२६॥
Aste brahma nir.AbhAsam sarva.AbhAsa-samudgaka: ||3|10|26||
.
*with that *
*the yogin=Sleep-self*
*in the world yet quieted in thought,*
*is *
*the non.luminous brahman *
*reflecting *
*as all existence *
*. *
tena yogI suSupta-AtmA x
vyavahArI_api zAnta-dhI: |
Aste brahma nir.AbhAsam x
sarva.AbhAsa-samudgaka: |
*vlm.26. Therefore the Yogi, tho leading a secular life, remains somnolent
(Susupta) in his soul, and tranquil (Santa) in his mind.
*AS. Yogi, though involved with worldly activities, stays calm with inner
trance (suSuptAtmA). Brahma stays perceptionless, even tho it is the
initiator of all perceptions.
#samudga: - the point of a bud (in <arka-s.> q.v.) ; a round box or casket
(said to be also n.; ifc. f. *A) • come into existence; arisen;
<"samudgakam" udbhUti-sthAnam>.
O*tt.cit.citta चित् #cit -> चित् #*AbhAsa* आभास — *reflection*, Talks. • in
Talk 68 ramaNa notes: "bhUma (perfection) alone is. it is infinite. there
arises from it this finite consciousness taking on an #upAdhi (limiting
adjunct). this is #AbhAsa or reflection. merge this individual
consciousness into the supreme one. That is what should be done."
आकारिणि यथा सौम्ये स्थितास् तोये महोर्मयः ।
AkAriNi yathA saumye sthitA:_toye mahA.Urmaya: |
अनाकृतौ तथा विश्वं स्थिरम् तत्.सदृशम् परे ॥३|१०|२७॥
an*AkRtau tathA vizvam sthitam tat-sadRzam pare ||3|10|27||
.
AkAriNi yathA saumye sthitA: toye mahA.Urmaya: x
an-AkRtau tathA vizvam sthitam tat-sadRzam pare *-* *x *
*. *
*as *
*in the placid formlessness of water *
*waves reside *
*in That formless Absolute *
*likewise *
*the whole Universe resides*
*.*
*vlm.27. (In answer to the question how corporeal beings could proceed from
the incorporeal Brahma). Vasishtha says;—As waves of various shapes rise
and fall in the still and shapeless breast of the sea, so innumerable
worlds of various forms, float about in the unaltered and formless vacuity
of Brahma's bosom.
पूर्णात् पूर्णम् प्रसरति यत् तत् पूर्णम् निराकृति ।
pUrNAt pUrNam prasarati yat tat pUrNam nirAkRti |
ब्रह्मणो विश्वम् आभातम् तद्धि स्वार्थम् विचक्षिरम् ॥३|१०|२८॥
brahmaNa:_vizvam AbhAtam tat*hi sva.artham vicakSitam ||3|10|28||
.
what is *full* *from the* F*ull* out*spreading *
*that is the* F*ull* *without a* *shape*
*: *
@ the *Brahmaana the Immens/ity*.No – *for *vizva.*universe/everything*.m –
AbhAta.*projected/shining-*m tat.*that*.one*hi - sva.*its.own*.artha.
*meaning/thing*-m – *is *vicakSita.*clarified-*m *-* *x *
*. *
*from Fulness *
*the Fulness proceeds *
*as That unembodied Fulness*
*. *
*the vizva Universe is the illumination of brahman*
*: *
*That *
*manifesting as selfhood*
*.*
*vlm.28. From the fullness of the Divine soul (Bráhmátmá), proceeds the
fullness of the living soul (Jivátmá), which is formless also (nirákriti).
This aspect of brahmA is said to be owing to the purpose of manifesting
himself (as living in all living beings).
* pUrNa.*full*.At – *thru/from* – pUrNa.*full*-m prasarati.*spread/issuing*
- yat.*this.which* / tat.*that*.one - pUrNa.*full*.m nir.*un*/*without*
.AkRti.*form/shape -* @ *Brahmaa the Immens/ity*.No – *for *vizva.
*universe/everything*.m – AbhAta.*projected/shining-*m tat.*that*.one*hi -
sva.*its.own*.artha.*meaning/thing*-m – *is *vicakSita.*clarified-*m *-* *x
*
पूर्णात् पूर्णम् प्रसरति सम्स्थितम् पूर्णम् एव तत् ।
pUrNAt pUrNam prasarati saMsthitam pUrNam eva tat |
अतो विश्वम् अनुत्पन्नम् यच् च उत्पन्नम् तदेव तत् ॥३|१०|३|१२९॥
ata:_vizvam anutpannam yat ca_utpannam tadeva tat ||3|10|29||
.
*from Fulness *
*the Fulness proceeds,*
*thus *
*established in That Fulness*
*.*
*the Universe *
*is *
*unproduced *
*for what is produced is then just That*
*. *
*from/thru* the *Full* out*spreading the Full becomes established as the
Full *
*only That *
:
*from.this the universe is theoutfall-*m - yat.*this.which* ca.*too*
utpanna.*produced/outfall*-m tadeva.*thatever/**as.if.then* *-* tat.*that*
.one
*. *
* pUrNa.*full*.*x-*At.*from/thru* - pUrNa.*full*-m prasarati.*spread/issuing
- *saMsthita.*established/seated*-m pUrNa.*full*-m eva.*indeed*/only - tat.
*that*.one *- *ata:.*from.this/hence* vizva.*universe/everything - *an.
*non/lack.of*.utpanna.*produced/outfall-*m - yat.*this.which* ca.*too*
utpanna.*produced/outfall*-m tadeva.*thatever/**as.if.then* *-* tat.*that*
.one*. *
.
*sv.29 From the infinite the infinite emerges and exists in it as the
infinite; hence the world has never really been created it is the same as
that from which it emerges.
*vlm.29. So the totality of worlds proceeding from the plenum of Brahma,
there remains the same earn total also as the plenitude of brahmA himself.
* pUrNa.*full*.*x-*At.*from/thru* - pUrNa.*full*-m prasarati.*spread/issuing
- *saMsthita.*established/seated*-m pUrNa.*full*-m eva.*indeed*/only - tat.
*that*.one *- *ata:.*from.this/hence* vizva.*universe/everything - *an.
*non/lack.of*.utpanna.*produced/outfall-*m - yat.*this.which* ca.*too*
utpanna.*produced/outfall*-m tadeva.*thatever/**as.if.then* *-* tat.*that*
.one*. *
चेत्य-असम्भवतस् तस्मिन् यद् एका जगदर्थता।
cetya-a.sambhavata:_tasmin_yat ekA jagat-arthatA |
आस्वादआ असम्भवतो मरिचे का एव तीक्ष्णता ॥३|१०|३|१३०॥
AsvAdakA_a.sambhavata:_marice kA_eva tIkSNatA ||3|10|30||
.
cetya-a.sambhavata:_tasmin_yat ekA jagat-arthatA |
AsvAdakA_a.sambhavata:_marice kA_eva tIkSNatA ||3|10|30||
*because of the nonarising of the conceptual,*
*what is One is the meaning of 'the world'*
*.*
*where is the sharpness of pepper until somebody has tasted it*
*? *
*vlm.30. Considering the.world as synonymous with Brahma in our minds, we
find their identity (in the same manner), as one finds by taste the pepper
and its pungency to be the same thing.
सत्या इव इयम् असत्या एष चित्त-चेत्य.आदिता परे।
satyA_iva_iyam a-satyA_eSa* citta-cetya.AditA pare |
तद् भावात् प्रतिबिम्बस्य प्रतिबिम्भ-अर्हता कुतः ॥३|१०|३१॥
tad-bhAvAt prati.bimbasya pratibimba-arhatA kuta: ||3|10|31||
.
*this indeed is *
*So *
*& *
*also this is *
*not.So*
*: *
*all these acts of cognition in the Absolute are reflections of
That-as-being*
*.*
*how *
*do they become reflected*
*? *
satyA_iva_iyam a-satyA_eSa* x
citta-cetya.AditA pare |
tad-bhAvAt prati.bimbasya x
prati.bimba-arhatA kuta: |
*vlm.31. Such being the state of the unreality of the mind and its
cognizables, their reflexions upon each other (i.e. of the mind upon the
object and those of the object on the mind), are equally untrue as the
shadow of a shadow. (Here is an utter negation of perception and
perceptibles. There being no material subtratum, the shadowy scene of the
world is a mere mental synthesis. Berkely).* The Venerable Vasishtha would
not raise question "where is the shadow of a shadow?" (pratibimbasya
oratibimbam kutaH), had he known the discoveries of the modern science of
Option, and the achievements of photography and phonography, the
refractions of prismatic lens and the vibrations of musical wires.
*jd. to say nothing of the Computer and the Cloud.
*VA. Such is reality and non-reality. Mind and its perceptions are only
reflections of reality, and what is the worth of reflections?
*AS. This distinctiveness between mind and its objects, tho apparently
real, is really unreal. Since a reflection is totally dependent on the
original, what separate existence does it deserve as a reflection?
परमाणोर् अपि परम् तद् अणीयो ह्य् अणीयसः ।
parama.aNo:_api param tat aNIya: hi_aNIyasa: |
शुद्धम् सूक्ष्मम् परम् शान्तम् तदाकाश*उदराद् अपि ॥३|१०|३|१३२॥
zuddham sUkSmam param zAntam tat AkAza-udarAt api ||3|10|32||
.
*it's more primal than the Primal Atom*
*:*
*That is subatomic*
*: *
*more pure, subtle, supreme, tranquil*
*is That*
*than very deepest Space*
*. *
*vwv.1251/3.10.32. It is beond even the atom and smaller than the smallest.
It is pure, subtle and tranquil and is beyond even the interior of the sky.
*vlm.32. Know brahmA to be smaller than the smallest atom, and minutest of
minutest particles. He is purer than air, and more tranquil than the
subtile ether which is embosomed in him.
दिक्-कालाद् यद् अवच्छिन्न-रूपत्वाद् अतिविस्तृतम् ।
dik-kAlAt yat avacchinna-rUpatvAt ati.vistRtam |
तद् अनाद्यन्तम् आभासम् भासनीय-विवर्जितम् ॥३|१०|३|१३।३३॥
tat an*Adyantam AbhAsam bhAsanIya-vivarjitam ||3|10|33||
.
*its form is detached from both space and time *
*extending everywhere *
*for That beginningless endless reflection is without anything reflective*
*. *
dik-kAlAt -* thru Place&Time - *
yat.*this.which* -
*thru *avacchinna.*x-*rUpatva. .*x-*At x
ati.*super/very*.vistRta.*x-*m x
tat.*that*.one
anAdyanta.*without.beginning.o&r-end-*m AbhAsa.*x-*m x
bhAsanIya.*x-*vivarjita*.avoided/excluded-*m xx
*vwv. It is greatly extended on account of its having a form not bounded by
space, time etc. It is the Light having no beginning or end and is
destitute of things to be illumined.
*vlm.33. Unbounded by space and time, his form is the most extensive of
all. He is without beginning and end, and an ineffable light without
brightness in it. (He i« the light of lights).
चिद्रूपन् एव नो यत्र लभ्यते तत्र जीवता ।
cit.rUpam eva no* yatra labhyate tatra jIvatA |
कथम् स्याच् चित्तता*आकारा वासना नित्य-रूपिणी ॥३|१०|३४॥
katham syAt cittatA-AkArA vAsanA nitya-rUpiNI ||3|10|34||
.
cit.rUpam eva no* yatra labhyate tatra jIvatA |
katham syAt cittatA-AkArA vAsanA nitya-rUpiNI *-* *x *
*. *
*there is not pure chit.Consciousness *
*in the Living jIva-state*
*: *
*how can there be a state of Consciousness *
*where there is vAsanA Conditioning*
*?*
*vlm.34. He is of the form of intèllect-chit and life eternal, without the
conditions and accidents of vitality-jIvata. The Divine Mind has its will
eternal, and is devoid of the desires of finite minds-chittata.
*VA. Pure cit is not attainable while here is separated jiva-hood, How it
can be obtained if jiva’s nature are desires and vasanas?
*AS. When manifestation of cit is not available (at the mahApralaya), then
how can there be life, since it is sustained desire in the form of mind
(chittatAkArA).
*jd. I do not read <vAsanA> as desire. fear of a snake is a vAsanA, for
example.
a vAsaNA is an Affective Trace, too often translated as "desire". SV calls
it "conditioning".
others use terms like "engram", "habit of mind", &c.
it is a central concept in YV's treatment of chitta the affective
("feeling") mind.
चिद्रूप-अनुदयाद् एव तत्र नास्त्य् एव जीवता ।
cit.rUpa-anudayAt eva tatra na_asti_eva jivatA |
न बुद्धिता चित्तता वा न इन्द्रियत्वम् न वासना ॥३|१०|३५॥
na buddhitA cittatA vA na_indriyatvam na vAsanA ||3|10|35||
.
*from unexpanding Consciousness there is no such Living.jIvaness*
*nor state of Intellect*
*nor state of Affection*
*nor condition of sensation*
*nor imprinted vAsanA*
*.*
cit.*Consciousness*.rUpa.*form**anudaya.*x-*At eva x
tatra.*there/aboutThat* na.*not* asti.ex*is*ting eva.*indeed*/only jivatA.*x
-*
na.*not* buddhi*.Intellect*.tA-*ness-*citta.*Affective/mind*-.tA-*ness* *-*
*or.else* -
na.*not* indriya.*senses-*.tva.*-ity-*m na.*not* *Vaasanaa* xx
*vlm.35. Without the rise of the intellect (i.e. its development), there is
neither vitality nor understanding, no intellection nor any organic action
or sensation, and no mental desire or feeling whatever.
एवम् इत्थम् महारम्भ-पूर्णम् अप्य् अजरम् पदम् ।
evam ittham mahArambha-pUrNam api_ajaram padam |
अस्मद्-दृष्ट्या स्थिरम् शान्तम् शून्यम् आकाशतो ऽधिकम् ॥३|१०|३६॥
asmat-dRSTyA sthitam zAntam zUnyam AkAza.ta:_adhikam ||3|10|36||
.
*but *
*it is only when our perception sits in that changeless state *
*that there is peace emptier than Space itself*
*. *
evam ittham mahArambha-pUrNam api x
ajaram padam x
asmat-dRSTyA sthitam zAntam x
zUnyam AkAza.ta:_adhikam xx
*vwv.1160/3.10.36. So, in this manner. the imperishable abode (or the
Absolute), which is more void than the sky, is existing calmly in our view,
tho full of great activity.
*vlm.36. Hence the Being that is full of these powers (and without which no
power has its display), and who is without decline or decay, is seen by us
to be seated in his state of tranquil vacuity, and is rarer than the
rarified vacuum of the ethereal regions.
*Raama said—*
परमार्थस्य किम् रूपम् तsya_aनन्त-चिदाकृतेः ।
parama.arthasya kim rUpam tasya_ananta-cit.AkRte: |
पुनर् एतन् मम अचक्ष्व निपुणम् बोध-वृद्धये ॥३|१०|३७॥
punar etan mama_acakSva nipuNam bodha-vRddhaye ||3|10|37||
.
*what *
*is the highest form of That embodied boundless chit*
*?*
*tell me again about this *
*but simply *
*so I can better understand*
*. *
paramArthasya kim rUpam x
tasya_ananta-cit.AkRte: |
punar etan mama_acakSva x
nipuNam bodha-vRddhaye |
*vlm.37. rAma said:—Tell me again and more precisely of the form of this
transcendental Being, who is of the nature of infinite intelligence, and
which may give more light to my understanding.
*Vasishtha said—*
महाप्रलय-सम्पत्तौ सर्व-कारण-कारणम् ।
mahApralaya-sampattau sarva-kAraNa-kAraNam |
शिष्यते परमम् ब्रह्म तद् इदम् वर्ण्यते शृणु ॥३|१०|३८॥
ziSyate paramam brahma tat idam varNyate zRNu ||3|10|38||
.
*with the Infalling of Doomsday*
*the cause of all causes remains *
*the Absolute Brahman*
*.*
*I'll describe this That *
*if you'll pay attention*
*! *
mahApralaya-sampattau x
sarva-kAraNa-kAraNam x
ziSyate paramam brahma x
tat idam varNyate zRNu xx
*vlm.38. Vasistha said:—I have told you repeatedly, that there is one
supreme Brahma, the cause of causes, who remains alone by himself, when the
universe is finally dissolved or absorbed in him. Here me describe Him
fully to you.
नाशयित्वा स्वम् आत्मानम् मनसो वृत्ति-संक्षये ।
nAzayitvA svam AtmAnam manaso_vRtti-saMkSaye |
यद् रूपम् यद् अनाख्येयम् तद् रूपम् तस्य वस्तुनः ॥३|१०|३९॥
yat rUpam yat an.Akhyeyam tad_rUpam tasya vastuna: ||3|10|39||
.
*when *
*your own self is subdued *
*with the waning of ideation *
*an unutterable form *
*is the form of That Reality*
*. *
nAzayitvA svam AtmAnam x
manaso_vRtti-saMkSaye |
yat rUpam yat an.Akhyeyam x
tad rUpam tasya vastuna: |
*vwv.1229/3.10.39. The form of that Reality is that essential natural state
which is incommunicable (that occurs) on the termination of the movement of
the mind, having destroyed its inherent nature.
*vlm.39. That which the Yogi sees within himself after forgetting his
personality, and repressing the faculties and functions of his mind, in his
Samádhi—meditation, is verily the form of the unspeakable Being.
न अस्ति दृश्यम् जगद्*द्रष्टा दृश्य-अभावाद् विलीनवत्।
na_asti dRzyam jagat draSTA dRzya-abhAvAt vilInavat |
भारि इति भासनम् यत् स्यात् तद् रूपम् तस्य वस्तुनः ॥३|१०|४०॥
bhAti_iti bhAsanam yat syAt tat rUpam tasya vastuna: ||3|10|40||
.
*there is no percept and no world*
*—*
*nor perceiver, since no percept*
*—*
*as.if dissolved *
*so it appears,*
*the appearance such as it is *
*the Form of That Reality*
*. *
na_asti dRzyam jagat draSTA x
dRzya-abhAvAt vilInavat |
bhAti_iti bhAsanam yat syAt x
tat rUpam tasya vastuna: |
*vwv.1230/3.10.40. "There is no object to be perceived. The seer of the
world appears like one who has vanished on account of the absence of things
to be perceived." That which can become evident in this manner is the
nature of that Reality.
*vlm.40. As the Yogi who is absorbed in his meditation in absence of the
visible world, and in privation of the viewer and visibles, and sees the
light shining in himself, even such is the form of that Being.
चितेर् जीव-स्वभावाया यद् अचेत्य.उन्मुखम् वपुः ।
cite:_jIva-svabhAvAyA: yat_acetya.unmukham vapu: |
चिन्मात्रम् विमलम् शान्तम् तद् रूपम् परमात्मनः ॥३|१०|४१॥
cit.mAtram vimalam zAntam tat rUpam paramAtmana: ||3|10|41||
.
@*Consciousness* @ the nature of *a living.thing* is *this *acetya.
*inconceivable-*unmukha.*upturned.face/expectant-*m vapu:*body*-: |
a *Conciousness.measure stainless\transparent Quieted*
*that is the* *form of* *Absolute.Self*
*. *
*vwv.1231/3.10.41. That is the nature of the Supreme Self, which is the
form of Consciousness having the nature of the the Jîva (or individualised
consciousness), but not* intent on objects (i.e. free from objectivity)*,
and is mere consciousness, stainless and tranquil.
*vlm.41. Who having forgotten the nature of the living soul-jìva, and his *proclivity
towards the intelligibles*, remains in the pure light and tranquil state of
his intellect (as in Yoga), such is the form of the Supreme Spirit.
*VA. That non-perceivable undescribable consciousness, which by itself
becomes jiva, that principle of consciousness, pure and peaceful, that is
the nature of the supreme self.
*AS. The part of the mind of a living entity which is directed towards *the
imperceptible (acetyonmukham)*, when it stays totally in cit, pure and
calm, that is a form of Brahma. The commentary describes these verses as
the perception of Brahma received during different stages of meditation.
* cite:.@*Consciousness* - @ *a living.*jIva*-*svabhAva.own.*nature*.AyA: -
yat.*this.which* - acetya.*inconceivable-*unmukha.*upturned.face/expectant-*m
vapu:*body*-: | cinmAtra.*Concious.measure-*m – vimala.
*stainless\transparent-*m - zAnta.*Shaanta*/*quieted*.m - tat.*that*
.one.rUpa.*form*-.m - @ paramAtma.*Absolute.Self*.na: *-*
अङ्ग-लग्ने ऽपि वात.आदौ स्पश.आद्य्.अनुभवम् विना ।
aGga-lagne_api vAta.Adau sparza.Adi*anubhavam vinA |
जीवतश् चेतसो रूपम् यत् तत् वै परमात्मनः ॥३|१०|४२॥
jivata: cetasa:_rUpam yat tat vai parama.Atmana: ||3|10|42||
.
*but when touching the elemental thngs*
*is without experience of touch*
*what is a form of living affective Consciousness*
*that is a form of the Absolute*
*.*
aGga-lagne_api vAta.Adau x
sparza.Adi*anubhavam vinA x
jivata: cetasa:_rUpam x
yat tat vai parama.Atmana: xx
*vlm.42. He who has no feeling of the breathing of the winds, or of the
touch or pressure of any thing upon his body; but lives as a mass of
intelligence in this life; is verily the form of the Supreme.
*VA. When there is no sense of touching etc in touching the body by wind
etc then this living consciousness is the supreme self.
*AS. As perceives the wind next to the body without an experience of touch,
so does the mind of a living being perceive the Brahma, that is its form.
But when the body*attachment with air and other elements is without
sense-experience altho embodied, it is the living Form of That Supreme
Self.
अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः।
a.svapnAyA: an.antAyA: a.jaDAyA: mana:sthite: |
यद् रूपम् चिर-निद्रायास् तत् तदा अनघ शिष्यते ॥३|१०|४३॥
yat rUpam cira-nidrAyA:_tat tadA_anagha ziSyate ||3|10|43||
.
a.svapnAyA:
an.antAyA:
a.jaDAyA:
mana:sthite: |
yat
rUpam cira-nidrAyA:
tat
tadA_anagha ziSyate *-* *x *
*. *
*in the dreamless endless tho not inert state of manas.Mind*
*which is the form of enduring sleep *
*then only That, dear boy, remains*
*. *
* manas is the self-contained totality
of manas.Mind, chitta.Affection, buddhi.Intellect, and ahaMkAra."I"dentity
*vwv.1232/3.10.43. Sinless One! That form of a long sleep which is
dreamless and endless, when the state of mind is not full (or unconscious),
is then left remaining.
*vlm.43. Again that state of the mind, which a man of sense enjoys in his
long and sound sleep, that is undisturbed by dreams and gnats, is verily
the form o£ the Supreme.
यद् व्योम्नो हृदयम् यद् वा शिलायाः पवनस्य च।
yat vyomna:_hRdayam yat vA zilAyA: pavanasya ca |
तस्य अचेत्यस्य चिद्*व्योम्नस् तद्.रूपम् परमात्मनः ॥३|१०|४४॥
tasya_acetyasya cit.vyomna:_tat-rUpam parama.Atmana: ||3|10|44||
.
*it is the Heart as spacious sky**
*—or as stone-stillness pervaded by fire—*
*the nonConceptual chit-space*
*.*
*That *
*is the Form of the Absolute Self*
*.*
yat vyomna:_hRdayam yat vA x
zilAyA: pavanasya ca |
tasya_acetyasya cit.vyomna: x
tat-rUpam parama.Atmana: |
* these metaphors refer to the nir.vikalpa and sa.vikalpa forms of samadhi.
be patient, reader! all these terms will be fully discussed in the many
pages to come.
*vwv. 1253/3.10.44. That is the nature of the Supreme Self, that unknowable
Sky of Consciousness, which is the heart (or essence) of the sky, a stone,
or the air.
*vlm.44. That which abides in the hearts of vacuum, air and stone, and is
the intellect of all inanimate beings, is the form of the Supreme.
*VA. that which is the heart of space, stone or air, that non-perceivable
space of consciousness, is the supreme Self.
*AS. Like the heart of space or stone or wind; the Brahma is the heart of
the imperceptible space of cit. The commentary suggests different facets of
the hearts of the three entities, all point to the properties of Brahma.
For space, it is the emptiness, for stone it is solidity, for wind, it is
the total pervasiveness.
अचेत्यस्य अमनस्कस्य जीवतो या स्वभावतः।
a.cetyasya_a.manaskasya jIvata:_yA svabhAvata: |
स्यात् स्थितिः सा परा शान्ता सत्ता तस्य आद्य-वस्तुनः ॥३|१०|४५॥
syAt sthiti: sA parA zAntA sattA tasya_Adya-vastuna: ||3|10|45||
.
*living that nonConceptual condition*
*as self-experience*
*is the state of peaceful Suchness of That primal entity*
*. *
*vwv. 1254/3.10.45. That is the supreme, tranquil existence of that primal
Being, which would be the natural state of a living being without objects
to be known and without (the internal organ) of thought.
*vlm.45. Again whatever irrational and insensible beings live by nature, as
without the soul and mind (as vegetables and minerals), the tranquil state
of their existence is the nature of the Supreme Lord.
चित्-प्रकाशस्य यन् मध्यम् प्रकाशस्य अपि खस्य वा।
cit-prakAzasya yat madhyam prakAzasya_api khasya vA |
दर्शनस्य च यन् मध्यम् तद् रूपम् ब्रह्मणो विदुः ॥३|१०|३|१४६॥
darzanasya ca yat madhyam tat-rUpam brahmaNa: vidu: ||3|10|46||
.
*what is the medium of chit-radiance*
*of your sky also*
*and which is the medium of perception*
*is known as the That-form of the brahman Immensity*
*.*
cit-prakAzasya yat madhyam x
prakAzasya_api khasya vA |
darzanasya ca yat madhyam x
tat-rUpam brahmaNa: vidu: |
*vwv.1256/3.10.46. That is known as the nature of brahman which is the
centre of the light of consciousness or the light of the sky and also the
centre of perception.
*vlm.46. That which is seated in the midst of the intellectual light of the
soul, and what is situated in the midst of the ethereal light of the sun,
and that which is in the midst of our visual light, is verily the form of
the Supreme. (This passage admits of an occult interpretation in the Yoga
system).
वेदनस्य प्रकाशस्य दृश्यस्य तमसस् तथा।
vedanasya prakAzasya dRzyasya tamasa:_tathA |
वेदनम् यद् अनाद्यन्तम् तद् रूपम् परमात्मनः ॥३|१०|४७॥
vedanam yat an.Adi.antam tat rUpam paramAtmana: ||3|10|47||
.
*of knowing, of Radiance, of percepts, of dark tamas,*
*—knowing which is endless and beginningless,—*
*That is the Form of the Absolute*
*. *
*vwv.1233/3.10.47. That is the nature of the Supreme Self which is the
beginningless and endless awareness of perception that is light and the
visible object that is darkness (i.e. which is the eternal witness-consciousness).
*vlm.47. The soul which is the witness of our knowledge, of solar and
visual lights and darkness, is without beginning and end, and is the form
of the Supreme.
यतो जगद् उदेति इव नित्य.अनुदित-रूपि अपि।
yata:_jagat_udeti_iva nitya.an-udita-rUpi_api |
विभिन्नवद् इव अभिन्नम् तद्.रूपम् परमार्थकम् ॥३|१०|४८॥
vibhinna.vat iva_abhinnam tat.rUpam parama.arthakam ||3|10|48||
.
*That*
*from which the world seems to arise *
*tho ever unarisen as form*
*as.if distinguished altho indistinct*
*is *
*That-form *
*in the highest sense*
*. *
yata: jagat udeti_iva x
nitya-an.udita-rUpI_api x
vibhinnavat iva_abhinnam x
tat.rUpam parama.arthakam xx
*vlm.48. He who manifests this world to us, and keeps himself hidden from
view, be he the same with or distinct from the world, is the form of the
Supreme.
व्यवहार-परस्य अपि यत् पाषाणवद् आसनम् ।
vyavahAra-parasya_api yat pASANavat Asanam |
अव्योम्न एव व्योमत्वम् तद् रूपम् पारमात्मनः ॥३|१०|४९॥
a-vyomna* eva vyomatvam tat-rUpam pArama.Atmana: ||3|10|49||
.
*tho pursuing activities, siting as still as stone *
*tho not spacious, it is spaciousness*
*:*
*that *
*is the Form of the Absolute*
*. *
*of the ordinary/worldly*-para.*other-*sya - api.*altho/even -* yat.*this.which
is a *–*stonelike* *seat *
*not mere spacious.sky but indeed*/only vyoma.*sky/space*.tva.*-ity*.m
tat.*that*.one-rUpa.*form*-m - @ parama.*Absolute*.Atma.*self/Self*.na:
*vlm.49. Who tho full of activity, is sedate as a rock, and who tho not a
vacuum (being the plenum of all), appears yet as an empty vacuity, such is
the form of the Supreme.
* *of the *vyavahAra.*ordinary/worldly*-para.*other-*sya - api.*altho/even
-* yat.*this.which is a *– pASANa.*stone*.vat.*like* Asana.*seat-*m - a-
*non/without*-vyoma.*sky/space*.na* eva.*indeed*/only vyoma.*sky/space*.tva.
*-ity*.m tat.*that*.one-rUpa.*form*-m - @ parama.*Absolute*.Atma.*self/Self*.na:
वेद्य-वेदन-वेत्तृत्व-रूप.त्रयम् इदम् पुरः ।
vedya.vedana.vettRtva-rUpa.trayam idam pura: |
यत्र उदेत्य् अस्तम् आयाति तत् तत्-परम-दुर्लभम् ॥३|१०|५०॥
yatra_udeti_astam AyAti tat tat-parama-dur.labham ||3|10|50||
.
*this *
*triple presence *
*of the knowable, knowing, and the knower *
*before this*
*—*
*where it rises *
*and where it sets*
*:*
*that is that hard-to-get Absolute*
*. *
vedya.vedana.vettRtva-rUpa.trayam idam pura: |
yatra_udeti_astam AyAti tat tat-parama-dur.labham *-* *x *
*. *
*vlm.50. He who is the source and terminus of our triple consciousness of
the knower, known and knowledge (i. e. from whom they rise and in whom they
set by turns); is most difficult of attainment.
वेद्य-वेदन-वेत्तृत्वम् यत्र इदम् प्रतिबिम्बति ।
vedya.vedana-vettRtvam yatra_idam prati.bimbati |
अबुद्ध्य्*आदौ महादर्शे तद् रूपम् परमम् स्मृतम् ॥३|१०|५१॥
a-buddhi.Adau mahAdarze tad rUpam paramam smRtam ||3|10|51||
.
*where *
*the state *
*of being Knower of knowable things *
*projects *
*this *
*without needing the mental modes *
*in the Great Mirror*
*that *
*is *
*a form of the Absolute*
*. *
vedya.vedana-vettRtvam yatra_idam prati.bimbati |
a-buddhi.Adau mahAdarze tad rUpam paramam smRtam *-* *x *
*. *
*vlm.51. He who shines forth with the lustre of the triple conditions of
the knowable, knower and their knowledge, and shows them to us as a large
insensible mirror, is verily the form of the Supreme, who is here
represented not as the cause—nimitta, but as the source—vivarta of the
triple category.
*AS. Where, in the great mirror of non rational thought, it is reflected as
the knowable, the knowledge as well as the knower, that is the form of
Brahma. • Throughout the sarga, different hints of Brahma experience are
described. None of these is supposed to be the ultimate direct experience,
just pointers to it! It reminds me of the vibhUtis in Gita, where the God
states his representatives in different entities.
मनः स्वप्न-इन्द्रियैर् मुक्तम् यद् रूपम् स्यान् महाचितेः ।
mana: svapna-indriyai:_muktam yat rUpam syAt mahAcite: |
जङ्गमे स्थावरे वा अपि तत् सर्वान्ते ऽवशिष्यते ॥३|१०|५२॥
jaGgame sthAvare vA_api tat sarvAnte_avaziSyate ||3|10|52||
.
*when *
*manas.Mind *
*with all of its Dream-functionalities *
*is free *
*and its form is only Consciousness *
*whether it moves or rests *
*only That at the end of all remains*
*. *
mana: svapna-indriyai:_muktam
yat
rUpam syAt mahAcite: |
jaGgame sthAvare vA_api
tat sarvAnte_avaziSyate *-* *x *
*. *
*vwv.1234/3.10.52. That form of the Supreme Consciousness, which would be
(the state of)the mind free from dreams and the (activities of the ) organs
of sense (or the waking state), is left remaining on the destruction of
everything among the animate or inanimate.
*vlm.52. The mind that is liberated from bodily activities (as in the
waking Jagrat state) from its dreaming (as in the swapna or sleeping
state), and is concentrated in the intellect(as in the state of susupti or
sound sleep), and abides alike in all moving as
well as unmoving bodies (as in the turíya or fourth state of the soul), is
said to remain in the end of our being.
*VA. That which remains when mind is freed from sleep and sensations, which
remains at the end of all movable or unmovable that form is great
consciousness.
*AS. It is *not* about mind being *free*, but it is saying the perception
of the great cit that remains *free* of influences of mind, dream, sense
organs etc., whether in movable or fixed state, that is the only thing that
stays at the end. Thus, the true perception of Brahma is beyond ordinary
perceptions.
स्थावराणां हि यद् रूपम् तच् चेद् बोधमयम् भवेत्।
sthAvarANAm hi yat rUpam tat cet bodhamayam bhavet|
मनो*बुद्ध्य्-आदि-निर्मुक्तम् तत् परेण उपमीयते ॥३|१०|३|१५३॥
mana:*buddhi.Adi=nirmuktam tat pareNa_upamIyate ||3|10|53||
.
*thus*
*in the unmoving things*
*free of Mind and its instruments *
*when *
*That*
*Realization*
*comes*
*it is compared with the Absolute*
*. *
sthAvarANAm hi yat rUpam x
tat cet bodhamayam bhavet xx
mana:*buddhi.Adi=nirmuktam x
tat pareNa_upamIyate
*.*
*vwv. 1255/3.10.53. That is likened to the Supreme (Reality), which is the
natural state of immovable (or inanimate) things, if it could become full
of consciousness, freed from the mind, intellect and the like.
*vlm.53-54. The intelligent mind which is as fixed as an immovable body,
and freed from the exercise of its faculties, is comparable with the Divine
Mind.
*VA. That which is in the form of unmovable, being pure consicousness and
knowledge, without mind or intellect or etc, is compared to the highest
*AS.I agree.
ब्रह्म-अर्क-विष्णु-हर-शक्र-सदाशिव+आदि
brahma-arka-viSNu-hara-zakra-sadAziva=Adi
शान्तौ शिवम् परमम् एतद् इह एकम् आस्ते।
zAntau zivam paramam etat iha_ekam Aste |
सर्व-उपाधि-व्यय-वशाद् अविकल्प.रूपम्
sarva.upAdhi-vyaya-vazAt a-vikalpa.rUpam
चैतन्य.मात्र.मयम् उज्झित-विश्व-सङ्गम् ॥३|१०|५४॥
caitanya.mAtramayam ujjhita-vizva-saGgam ||3|10|54||
.
*brahmA *
*the Sun *
*and viShNu and shiva *
*mighty indra, the eternal sadAshiva, and all the gods*
*—*
*in peace *
*in the auspicious Absolute,*
*all such attributes and notions are rejected*
*as only forms of the one Consciousness*
*. *
brahma-arka-viSNu-hara-zakra-sadAziva=Adi x
zAntau zivam paramam x
etat iha_ekam Aste x
sarva.upAdhi-vyaya-vazAt x
a-vikalpa.rUpam x
caitanya.mAtramayam x
ujjhita-vizva-saGgam xx
*vlm. The gods Brahma, Vishnu, Siva, Sun, Indra and all others, are
assimilated into the Supreme Spirit in their state of rest. He is beyond
all attribute and out.of the sphere of the universe, and is of the form of
an immutable intellect.
*o*ॐ*m*
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
DAILY READINGS sn 14 April, 2019
fm5049 2.ap14-15 viShNu Expounds the Tale .z47
https://www.dropbox.com/s/3o303gqt0mor6d2/fm5049%202.ap14-15%20viShNu%20Expounds%20the%20Tale%20.z47.docx?dl=0
fm7060 3.ap14-15 The NETWORK UNIVERSE (cont.)
https://www.dropbox.com/s/ntzi69mtoc1oddi/fm7060%203.ap14-15%20Network%20Universe%20%28cont.%29%20.z64.docx?dl=0
fm3011 1.ap14 The Absence of Cause .z33
https://www.dropbox.com/s/1dykff4enwnnsn8/fm3011%201.ap14%20The%20Absence%20of%20Cause%20.z33.docx?dl=0
*o*ॐ*m*
FM.3.11 about The Absence of Cause
FM.3.11
fm3011 1.ap14 The Absence of Cause .z33
https://www.dropbox.com/s/1dykff4enwnnsn8/fm3011%201.ap14%20The%20Absence%20of%20Cause%20.z33.docx?dl=0
सर्ग ३.११
राम उवाच ।
rAma* uvAca |
इदम् रूपम् इदम् दृश्यम् जगन् न अस्ति इति भासुरम् ।
idam rUpam idam dRzyam jagat na_asti_iti bhAsuram |
महा-प्रलय=सम्.प्राप्तौ भो ब्रह्मन् क्व इव तिष्ठति ॥३।११।१॥
mahA-pralaya=samprAptau bho brahman kva_iva tiSThati ||3|11|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
कुत आयाति कीदृग्_वा वन्ध्या-पुत्र: क्व गच्छति ।
kuta* AyAti kIdRk_vA vandhyA-putra: kva gacchati |
क्व याति कुत आयाति वद वा व्योम-काननम् ॥३।११।२॥
kva yAti kuta* AyAti vada vA vyoma-kAnanam ||3|11|2||
राम उवाच ।
rAma* uvAca |
वन्ध्या-पुत्रो व्योम.वनम् न एव अस्ति न भविष्यति ।
vandhyA-putra:_vyoma.vanam na_eva_asti na bhaviSyati |
कीदृशी दृश्यता तस्य कीदृशी तस्य न आस्तिता ॥३।११।३॥
kIdRzI dRzyatA tasya kIdRzI tasya na_AstitA ||3|11|3||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
वन्ध्या-पुत्र=व्योम-वने यथा न स्तः कदाचन ।
vandhyA-putra=vyoma-vane yathA na sta: kadAcana |
जगद्.आद्य् अखिलम् दृश्यम् तथा न अस्ति कदाचन ॥३।११।४॥
jagat.Adi_akhilam dRzyam tathA na_asti kadAcana ||3|11|4||
न च उत्पन्नम् न च ध्वांसि यत् किल आदौ न विद्यते ।
na ca_utpannam na ca dhvAMsi yat kila_Adau na vidyate |
उत्पत्तिः कीदृशी तस्य नाश-शब्दस्य का कथा ॥३।११।५॥
utpatti: kIdRzI tasya nAza-zabdasya kA kathA ||3|11|5||
राम उवाच ।
rAma* uvAca |
वन्ध्या-पुत्र-नभो.वृक्ष-कल्पना तावद् अस्ति हि ।
vandhyA-putra-nabha:-vRkSa-kalpanA tAvat asti hi |
सा यथा नाश-जन्म.आढ्या तथा एव इदम् न किम् भवेत् ॥३।११।६॥
sA yathA nAza-janma-ADhyA tathA_eva_idam na kim bhavet ||3|11|6||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
तुल्यस्य अतुल-दुःखस्य भावकैः किल तोलनम् ।
tulyasya_a.tula-du:khasya bhAvakai: kila tolanam |
निरन्वया यथा एव उक्तिर् जगत् सत्ता तथा एव हि ॥३।११।७॥
niranvayA yathA_eva_ukti:_jagat sattA tathA_eva hi ||3|11|7||
यथा सौवर्ण-कटके दृश्यमानम् इदम् स्फुटम् ।
yathA sauvarNa-kaTake dRzyamAnam idam sphuTam |
कटकत्वम् तु न एव अस्ति जगत्त्वम् न तथा परे ॥३।११।८॥
kaTakatvam tu na_eva_asti jagattvam na tathA pare ||3|11|8||
आकाशे च यथा न अस्ति शून्यत्वम् व्यतिरेकवत् ।
AkAze ca yathA na_asti zUnyatvam vy.atirekavat |
जगत्त्वम् ब्रह्मणि तथा न अस्त्य् एव अप्य् उपलब्धिमत् ॥३।११।९॥
jagattvam brahmaNi tathA na_asti_eva_api_upalabdhimat ||3|11|9||
कज्जलान् न यथा कार्ष्ण्यम् शैत्यम् च न यथा हिमात् ।
kajjalAn_na yathA kArSNyam zaityam ca na yathA himAt |
पृथग् एवम् भवेद् बुद्धम् जगन् न अस्ति परे पदे ॥३।११।१०॥
pRthak_evam bhavet buddham jagat_na_asti pare pade ||3|11|10||
यथा शैत्यम् न शशिनो न हिमाद् व्य्.अतिरिच्यते ।
yathA zaityam na zazina:_na himAt vyatiricyate |
ब्रह्मणो न तथा सर्गो विद्यते व्य्.अतिरेकवान् ॥३।११।११॥
brahmaNa:_na tathA sarga:_vidyate vyatirekavAn ||3|11|11||
मरु-नद्याम् यथा तोयम् द्वितीय.इन्दौ यथा इन्दुता ।
maru-nadyAm yathA toyam dvitIya.indau yathA_indutA |
नास्त्य् एव इह जगन् नाम दृष्टम् अप्य् अमल.आत्मनि ॥३।११।१२॥
na_asti_eva_iha jagat_nAma dRSTam api_amala.Atmani ||3|11|12||
आदाव् एव हि यत्र अस्ति कारण.असम्भवात् स्वयम् ।
Adau_eva hi yatra_asti kAraNa.a.sambhavAt svayam |
वर्तमाने ऽपि तन् न अस्ति नाशः स्यात् तत्र कीदृशः ॥३।११।१३॥
vartamAne_api tat_na_asti nAza: syAt tatra kIdRza: ||3|11|13||
क्व असम्भवद् भूत-जाड्यम् पृथ्व्य्.आदेर् जड-वस्तुनः ।
kva_a-sambhavat_bhUta-jADyam pRthvi.Ade:_jaDa-vastuna: |
कारणम् भवितुम् शक्तम् छायायाश् च आतपो यथा ॥३।११।१४॥
kAraNam bhavitum zaktam chAyAyA:_ca_Atapa:_yathA ||3|11|14||
कारण.अभावतः कार्यम् न इदम् तत् किम्चन उदितम् ।
kAraNa.abhAva.ta: kAryam na_idam tat kimcana_uditam |
यत् तत् कारणम् एव अस्ति तद् एव इत्थम् अवस्थितम् ॥३।११।१५॥
yat tat kAraNam eva_asti tat eva_ittham avasthitam ||3|11|15||
अज्ञानम् एव यद् भाति संविद् आभासम् एव तत् ।
a-jJAnam eva yat_bhAti saMvit_AbhAsam eva tat |
यज् जगद् दृश्यते स्वप्ने संवित् कचनम् एव तत् ॥३।११।१६॥
yat_jagat dRzyate svapne saMvit kacanam eva tat ||3|11|16||
संवित् कचनम् एव अन्तर् यथा स्वप्ने जगद्-भ्रमः ।
saMvit kacanam eva_anta:_yathA svapne jagat-bhrama: |
सर्ग.आदौ ब्रह्मणि तथा जगत् कचनम् आततम् ॥३।११।१७॥
sarga.Adau brahmaNi tathA jagat kacanam Atatam ||3|11|17||
यद् इदम् दृश्यते किम्चित् सदा इव आत्मनि सम्.स्थितम् ।
yat_idam dRzyate kimcit sadA_eva_Atmani saMsthitam |
न अस्तम् एति न च उदेति जगत् किम्चित् कदाचन ॥३।११।१८॥
na_astam eti na ca_udeti jagat kimcit kadA.cana ||3|11|18||
यथा द्रवत्वम् सलिलम् स्पन्दनम् पवनो यथा ।
yathA dravatvam salilam spandanam pavana:_yathA |
यथा प्रकाश आभासो ब्रह्मैव त्रि.जगत् तथा ॥३।११।१९॥
yathA prakAza* AbhAsa:_braह्मैva tri-jagat tathA ||3|11|19||
यथा पुरम् इव आस्ते ऽन्तर् विद् एव स्वप्न-संविद: ।
yathA puram iva_Aste_antar_vit_eva svapna-saMvida: |
तथा जगद् इव आभाति स्व.आत्मा एव परामत्मनि ॥३।११।२०॥
tathA jagat_iva_AbhAti sva.AtmA_eva parAmatmani ||3|11|20||
राम उवाच ।
rAma* uvAca |
एवम् चेत् तत् कथम् ब्रह्मन् सु.घन-प्रत्ययम् वद ।
evam cet tat katham, brahman, sughana-pratyayam vada |
इदम् दृश्य-विषम् जातम् असत्-स्वप्न.अनुभूतिवत् ॥३।११।२१॥
idam dRzya-viSam jAtam asat-svapna.anubhUtivat ||3|11|21||
सति दृश्ये किल द्रष्टा सति द्रष्टरि दृश्यता ।
sati dRzye kila draSTA sati draSTari dRzyatA |
एक-सत्त्वे द्वयोर् बन्धो मुक्तिर् एक-क्षये द्वयोः ॥३।११।२२॥
eka-sattve dvayo:_bandha:_mukti:_eka-kSaye dvayo: ||3|11|22||
अत्यन्त.असम्भवो यावद् बुद्धो दृश्यस्य न क्षयः ।
atyanta-ASambhava:_yAvat_buddha:_dRzyasya na kSaya: |
तावद् द्रष्टरि दृश्यत्वम् न सम्भवति मोक्ष-धीः ॥३।११।२३॥
tAvat draSTari dRzyatvam na sambhavati mokSa-dhI: ||3|11|23||
दृश्यम् चेत् सम्भवत्य् आदौ पश्चात् क्षयम् उपालभेत् ।
dRzyam cet sambhavati_Adau pazcAt kSayam upAlabhet |
तद् दृश्य-स्मरण.अनर्थ-रूपो बन्धे न शाम्यति ॥३।११।२४॥
tat dRzya-smaraNa.anartha-rUpa:_bandhe na zAmyati ||3|11|24||
यत्र क्वचन संस्थस्य स्वादर्शस्य इव चिद्-गतेः ।
yatra kvacana saMsthasya svAdarzasya_iva cit.gate: |
प्रतिबिम्बो लगत्य् एव सर्व-स्मृति-मयो ह्य् अलम् ॥३।११।२५॥
pratibimba:_lagati_eva sarva-smRti-maya:_hi_alam ||3|11|25||
आदाव् एव हि न उत्पन्नम् दृश्यम् न अस्त्य् एव चेत् स्वयम् ।
Adau_eva hi na_utpannam dRzyam na_asti_eva cet svayam |
द्रष्टृ-दृश्य-स्वभावत्वात् तत् सम्भवति मुक्तता ॥३।११।२६॥
draSTR-dRzya-svabhAvatvAt tat sambhavati muktatA ||3|11|26||
तस्माद् असम्भवन् मुक्तेर् मम प्रोत्सार्य युक्तिभिः ।
tasmAt_a-sambhavan_mukte:_mama protsArya yuktibhi: |
अत्यन्त.असम्भवो यावत् कथय आत्म-विदाम् वर ॥३।११।२७॥
atyanta-ASambhava:_yAvat kathaya_Atma-vidAm vara ||3|11|27||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
असद् एव सदा भाति जगत् सर्व.आत्मकम् यथा ।
asat_eva sadA bhAti jagat sarva.Atmakam yathA |
शृण्व् अहम् कथया राम दीर्घया कथयामि ते ॥३।११।२८॥
zRNu_aham kathayA rAma dIrghayA kathayAmi te ||3|11|28||
व्यवसाय-कथा-वाक्यैर् यावत् तत्र अनुवर्णितम् ।
vyavasAya-kathA-vAkyai:_yAvat tatra_anuvarNitam |
न विश्राम्यति ते तावद्.धृदि पांसुर् यथा ह्रदे ॥३।११।२९॥
na vizrAmyati te tAvat hRdi pAMsu:_yathA hrade ||3|11|29||
अत्यन्त.अभावम् अस्यास् त्वम् जगत्-सर्ग-भ्रम-स्थितेः ।
atyanta-abhAvam asyA:_tvam jagat-sarga-bhrama-sthite: |
बुद्ध्वा एक-ध्यान-निष्ठ.आत्मा व्यवहारम् करिष्यसि ॥३।११।३०॥
buddhvA_eka.dhyAna-niSTha.AtmA vyavahAram kariSyasi ||3|11|30||
भाव.अभाव-ग्रह.उत्सर्ग-स्थूल-सूक्ष्म-चल.अचलाः ।
bhAva.a.bhAva-graha.utsarga-sthUla-sUkSma-cala.a.calA: |
दृशस् त्वाम् वेधयिष्यन्ति न महाद्रिम् इव इषवः ॥३।११।३१॥
dRza:_tvAm vedhayiSyanti na mahAdrim iva_iSava: ||3|11|31||
स एषो ऽस्त्य् एक एव आत्मा न द्वितीया अस्ति कल्पना ।
sa* eSa:_asti_eka* eva_AtmA na dvitIyA_asti kalpanA |
जगद् अत्र यथा उत्पन्नम् तत् ते वक्ष्यामि राघव ॥३।११।३२॥
jagat atra yathA_utpannam tat te vakSyAmi rAghava ||3|11|32||
तस्माद् इमानि सकलानि विजृम्भितानि
tasmAt imAni sakalAni vijRmbhitAni
सो ऽपीदम् अङ्ग सकल.असकलम् महात्मा ।
sa:_api_idam aGga sakala.a.sakalam mahAtmA |
रूप.अवलोकन-मनो-मनन-प्रकारा- कार.आस्पदम्
rUpa.avalokana-mana:-manana-prakAra--kAra-Aspadam
स्वयम् उदेति विलीयते च ॥३।११।३३॥
svayam udeti vilIyate ca ||3|11|33||
||
*o*ॐ*m*
FM.3.11
about
*The Absence of Cause*
*Raama asked**—*
इदम् रूपम् इदम् दृश्यम् जगन् न अस्ति इति भासुरम् ।
idam rUpam idam dRzyam jagat na_asti_iti bhAsuram |
महा-प्रलय=सम्.प्राप्तौ भो ब्रह्मन् क्व इव तिष्ठति ॥३।११।१॥
mahA-pralaya=samprAptau bho brahman kva_iva tiSThati ||3|11|1||
.
*this rUpa.Form*
*this dRzya.Percept*
*this World*
*in its splendor*
*...*
*when it comes.to Doomsday *
*sir brAhmaNa*
*tell me this*
*:*
*what is its situation then*
*?*
idam.*this.there* rUpa.*form*.m idam.*this.there* dRzya.*percept/seen-*m
jagat.*world\going* na.*not* asti.*is/exists* iti.*so/as*
bhAsura.*x-*m -
*whin *mahA*.great-*.
pralaya.samprApti.au bho brahman kva.*where* iva.*like/as.if* tiSThati
.
*vlm.p.1. Râma said, "Tell me, O holy one, where does this world go after
its dissolution when it does not retain its present form or its magnificent
appearance?"
*sv. ... where does it go?
*Vasishtha said—*
कुत आयाति कीदृग्_वा वन्ध्या-पुत्र: क्व गच्छति ।
kuta* AyAti kIdRk_vA vandhyA-putra: kva gacchati |
क्व याति कुत आयाति वद वा व्योम-काननम् ॥३।११।२॥
kva yAti kuta* AyAti vada vA vyoma-kAnanam ||3|11|2||
.
kutas.*?whence* AyAti.*coming - *kIdRz.*?what kind -* vA.*or/else* -
vandhyA.*sterile.woman-*putra.*son*-: kva.*where* gacchati.*going.to* +
kva.*?where* yAti.*coming.to* kutas.*?whence* AyAti.*coming.forth -* vada.
*tell!* vA.*or/else* vyoma-*spacious.sky*.kAnana.*forest-*m
*. *
*where do all such things come.from*
*?*
*where does a barren woman's son go*
*?*
*in a garden in the sky*
*would. you.say*
*is where he comes and goes*
*?*
*vlm.p.2 Vasishtha answered:—Tell me, Râma, what is the form of the barren
woman’s son? Where does he come from and where does he go? Tell me also,
where does a castle in the sky come from and where does it go?
kutas.*?whence* AyAti.*coming - *kIdRz.*?what kind -* vA.*or/else* -
vandhyA.*sterile.woman-*putra.*son*-: kva.*where* gacchati.*going.to* + kva.
*?where* yAti.*coming.to* kutas.*?whence* AyAti.*coming.forth -* vada.
*tell!* vA.*or/else* vyoma-*spacious.sky*.kAnana.*forest-*m
*Raama said—*
वन्ध्या-पुत्रो व्योम.वनम् न एव अस्ति न भविष्यति ।
vandhyA-putra:_vyoma.vanam na_eva_asti na bhaviSyati |
कीदृशी दृश्यता तस्य कीदृशी तस्य न आस्तिता ॥३।११।३॥
kIdRzI dRzyatA tasya kIdRzI tasya na_AstitA ||3|11|3||
.
vandhyA.*sterile.woman-*.putra.*son*.-: vyoma-*spacious.sky*.vana.
*woods/forest-*m - na.*not* eva.*only/indeed* asti.*is/exists* na.*not*
bhaviSyati.*will.become* - kIdRz.*?what.kind/sort-*.I dRzyatA.
*perceived.state* tasya.*of.him/it/his\its* -
kIdRz.*?what.kind/sort-*I tasya.*its\his* nAstitA.*nonexistent.state*
.
*the son of a barren woman in a forest in the spacious sky*
*_is_*
*not.at.all*
*nor will he come.to.be*
*.*
*what kind of thing is he*
*?*
*what kind of nonExistence is he in.for*
*?*
.
*vlm.p.3 Râma replied, "There never was, nor is there, nor will there ever
be a son of a barren woman, or a castle in the sky. Why do you ask me about
the form and figure of something that is nothing?"
*vlm. ... why then ask about the form and figure of what is nothing?
vandhyA.*sterile.woman-*.putra.*son*.-: vyoma-*spacious.sky*.vana.
*woods/forest-*m - na.*not* eva.*only/indeed* asti.*is/exists* na.*not*
bhaviSyati.*will.become* - kIdRz.*?what.kind/sort-*.I dRzyatA.
*perceived.state* tasya.*of.him/it/his\its* - kIdRz.*?what.kind/sort-*I
tasya.*its\his* nAstitA.*nonexistent.state*
*Vasishtha said—*
वन्ध्या-पुत्र=व्योम-वने यथा न स्तः कदाचन ।
vandhyA-putra=vyoma-vane yathA na sta: kadAcana |
जगद्.आद्य् अखिलम् दृश्यम् तथा न अस्ति कदाचन ॥३।११।४॥
jagat.Adi_akhilam dRzyam tathA na_asti kadAcana ||3|11|4||
.
*a barren woman's son and a sky forest*
*do not exist*
*anyhow*
*and thus too the perception of the world*
*_is_not *
*anyhow*
*.*
vandhyA.*x-*putra.*son*-vyoma.*sky/space-*vana.*forest*.*in/wn* - yathA
*.so/in.this.way-* na.*not*- sta:.*they2.are-* kadAcana.*whenever* | jagat.
*world*.Adi.*beginning.with/&c-* akhilam.*totally-* dRzya.*Sight/Percept*-m
- tathA.*thus/in.that.way-* na.*not*- asti.ex*is*ting - kadAcana.
*however/anyhow**. *
*vlm.p.4 Vasishtha said:—As there never was a barren woman’s son or a city
in the air, so there never existed any scene such as that of the world.
* vandhyA.*x-*putra.*son*-vyoma.*sky/space-*vana.*forest*.*in/wn* - yathA
*.so/in.this.way-* na.*not*- sta:.*they2.are-* kadAcana.*whenever* | jagat.
*world*.Adi.*beginning.with/&c-* akhilam.*totally-* dRzya.*Sight/Percept*-m
- tathA.*thus/in.that.way-* na.*not*- asti.ex*is*ting - kadAcana.
*however/anyhow**. *
न च उत्पन्नम् न च ध्वांसि यत् किल आदौ न विद्यते ।
na ca_utpannam na ca dhvAMsi yat kila_Adau na vidyate |
उत्पत्तिः कीदृशी तस्य नाश-शब्दस्य का कथा ॥३।११।५॥
utpatti: kIdRzI tasya nAza-zabdasya kA kathA ||3|11|5||
.
*what is not produced nor destroyed nor known at the Beginning*
*—*
*where is the Outfall of that*
*and how can one speak of its destruction*
*? *
na.*not* ca.*also/and* utpanna.*come.from*.m na.*not* ca.*also/and* dhvAMsi.
*falling.down* - yat.*what* - kila.*surely* - Adau.*in.the.beginning* na.
*not* vidyate.*is.known.to.be* - utpatti.*outfall/origin-*: kIdRz.
*?what.kind/sort-*.I tasya.*of.him/it/his\its* - *of the *nAza.
*destruction-*zabda.*word-*.sya kA.*?what/?who *- kathA.*tale/description*
.
*vlm.5. That which has no existence at all, could have neither its
production before, nor can it have its dissolution afterwards. What shall I
then tell you regarding its genesis or exit.
*vlm.p.5 That which has no existence could not have come from anywhere, nor
can it have its dissolution afterwards. So what can I tell you about its
origin or demise?
na.*not* ca.*also/and* utpanna.*come.from*.m na.*not* ca.*also/and* dhvAMsi.
*falling.down* - yat.*what* - kila.*surely* - Adau.*in.the.beginning* na.
*not* vidyate.*is.known.to.be* - utpatti.*outfall/origin-*: kIdRz.
*?what.kind/sort-*.I tasya.*of.him/it/his\its* - *of the *nAza.
*destruction-*zabda.*word-*.sya kA.*?what/?who *- kathA.*tale/description*
*Raama said—*
वन्ध्या-पुत्र-नभो.वृक्ष-कल्पना तावद् अस्ति हि ।
vandhyA-putra-nabha:-vRkSa-kalpanA tAvat asti hi |
सा यथा नाश-जन्म.आढ्या तथा एव इदम् न किम् भवेत् ॥३।११।६॥
sA yathA nAza-janma-ADhyA tathA_eva_idam na kim bhavet ||3|11|6||
.
*the Imagination of a barren woman's son or a forest in the sky*
*just to the extent that*
*it*
*_is_*
*the Image is charged with destruction and birth*
*so just how can this_not become*
*?*
vandhyA.*sterile.woman-*.putra.*son*.nabhas.*spacious.sky-*.vRkSa.*tree-*
kalpanA.*invention/imagination* - tAvat.*that.much - *asti.*is/exists* hi.
*for*/*since* - sA.*she/it -* yathA.*how/as -* nAza.*destruction-*.janma.
*birth-*ADhya.*rich\ripe-*A - tathA.*thus* eva.*only/indeed* idam.
*this.there* na.*not* kim.*??/what/why* bhavet.*becoming*
.
*vlm.p.6 Raama replied, "The son of a barren woman and a city in the sky
are mere fictions, but the visible world is not so and it has both
beginning and end."
*Vasishtha said—*
तुल्यस्य अतुल-दुःखस्य भावकैः किल तोलनम् ।
tulyasya_a.tula-du:khasya bhAvakai: kila tolanam |
निरन्वया यथा एव उक्तिर् जगत् सत्ता तथा एव हि ॥३।११।७॥
niranvayA yathA_eva_ukti:_jagat sattA tathA_eva hi ||3|11|7||
.
*a consideration*
*with the appearance of a likeness*
*may yet have some unfortunate unlikeness*
*:*
*and such a statement is thus without concordance*
*.*
*so it is with the Suchness of the world*
*.*
*of *tulya.*same/equal-*.sya a-.*non*-.tula.du:.*bad-*kha.*(personal)sky*.sya
- *by/with* bhAvaka.*s.*i: - kila.*surely - *tolana.*lifting/weighing-*m -
nir-.*without-*.anvaya.*relationship/logical.order-*A - yathA.*how/as* eva.
*only/indeed* - ukti.*speech/word-*: - jagat.*world\going* sattA.*realness
-* tathA.*thus* eva.*only/indeed* hi.*for*/*since*
.
*AS: The talk of comparing something with something totally incomparable
using some properties would be illogical, so is the existence of the world
being described as a true creation followed by destruction.
*vlm. It is hard to have a comparison of the compared object, agreeing in
all respects with what it is compared. The comparison of the world, is as a
simile of those objects, which admit of no comparison (but with themselves).
*of *tulya.*same/equal-*.sya a-.*non*-.tula.du:.*bad-*kha.*(personal)sky*.sya
- *by/with* bhAvaka.*s.*i: - kila.*surely - *tolana.*lifting/weighing-*m -
nir-.*without-*.anvaya.*relationship/logical.order-*A - yathA.*how/as* eva.
*only/indeed* - ukti.*speech/word-*: - jagat.*world\going* sattA.*realness
-* tathA.*thus* eva.*only/indeed* hi.*for*/*since*
यथा सौवर्ण-कटके दृश्यमानम् इदम् स्फुटम् ।
yathA sauvarNa-kaTake dRzyamAnam idam sphuTam |
कटकत्वम् तु न एव अस्ति जगत्त्वम् न तथा परे ॥३।११।८॥
kaTakatvam tu na_eva_asti jagattvam na tathA pare ||3|11|8||
.
yathA.*how/as* *whin* sauvarNa.*golden-*kaTaka.*bracelet-*e dRzyamAna.
*being.seen/visible*-m idam.*this.there - *sphuTam.*clearly/certainly* +
kaTaka.*bracelet. -*tva.*condition*-m tu.*but/however* na.*not* eva.
*only/indeed* asti.*is/exists* jagat.*world\going*.*-*tva.*condition/-ity*-m
na.*not* tathA.*thus* pare.*afterwards*
*. *
*as*
*in a golden bracelet*
*considering it*
*clearly*
*the Braceletness*
*_is_*
*not.at.all*
*&*
*thus *
*Worldness *
*is not *
*in the Supreme*
*.*
*vlm.8. The appearance of the world, is compared with that of a bracelet,
because the one is as false as the other, and neither of them is real.
*sv.8 Consider this: Is there a bracelet-ness in the golden bracelet, is it
not just gold?
yathA.*how/as* *whin* sauvarNa.*golden-*kaTaka.*bracelet-*e dRzyamAna.
*being.seen/visible*-m idam.*this.there - *sphuTam.*clearly/certainly* +
kaTaka.*bracelet. -*tva.*condition*-m tu.*but/however* na.*not* eva.
*only/indeed* asti.*is/exists* jagat.*world\going*.*-*tva.*condition/-ity*-m
na.*not* tathA.*thus* pare.*afterwards*
आकाशे च यथा न अस्ति शून्यत्वम् व्यतिरेकवत् ।
AkAze ca yathA na_asti zUnyatvam vy.atirekavat |
जगत्त्वम् ब्रह्मणि तथा न अस्त्य् एव अप्य् उपलब्धिमत् ॥३।११।९॥
jagattvam brahmaNi tathA na_asti_eva_api_upalabdhimat ||3|11|9||
.
*just as*
*in AkAza Space*
*there_is_not*
*a distinct part called Emptiness*
*thus too*
*Worldness*
*in the brahman Immensity*
*is not an apprehended* thing*
*.*
*whin *AkAza.*Space\sky-*.e ca.*also/and* yathA.*how/as* na.*not* asti.
*is/exists* - zUnyatva.*vacuity*-m vyatireka.
*distinction/separation\logical.discontinuity-*vat.*like* + jagat.
*world\going*.-tva.*condition/-ity- *m brahmaNi.*Brahmaa/Brahman -* tathA -
na.*not* asti.*is/exists* eva.*only/indeed* api.*tho/even* upalabdhi.
*acquirement/perception-*mat
.
*vlm.9. And because there is nothing in the sky except negative emptiness,
so the existence of the world in brahma is only a negative idea.
*whin *AkAza.*Space\sky-*.e ca.*also/and* yathA.*how/as* na.*not* asti.
*is/exists* - zUnyatva.*vacuity*-m vyatireka.
*distinction/separation\logical.discontinuity-*vat.*like* + jagat.
*world\going*.-tva.*condition/-ity- *m brahmaNi.*Brahmaa/Brahman -* tathA -
na.*not* asti.*is/exists* eva.*only/indeed* api.*tho/even* upalabdhi.
*acquirement/perception-*mat
कज्जलान् न यथा कार्ष्ण्यम् शैत्यम् च न यथा हिमात् ।
kajjalAn_na yathA kArSNyam zaityam ca na yathA himAt |
पृथग् एवम् भवेद् बुद्धम् जगन् न अस्ति परे पदे ॥३।११।१०॥
pRthak_evam bhavet buddham jagat_na_asti pare pade ||3|11|10||
.
*so too*
*blackness is not different from eye-shadow*
*and coldness is only snow tho it is seen as separate*
*.*
*the world is not different from the highest state*
*.*
*than *kajjala.At na yathA kArSNya.m - zaitya.m ca na yathA hima.At -
pRthak evam bhavet buddha.m - jagat na asti *in* para.*higher-*e pada.
*condition*-.e xx
*sv.9-10 Is there a thing called sky independent of the emptiness? Even so,
there is no "thing" called the world independent of Brahman the absolute.
यथा शैत्यम् न शशिनो न हिमाद् व्य्.अतिरिच्यते ।
yathA zaityam na zazina:_na himAt vyatiricyate |
ब्रह्मणो न तथा सर्गो विद्यते व्य्.अतिरेकवान् ॥३।११।११॥
brahmaNa:_na tathA sarga:_vidyate vyatirekavAn ||3|11|11||
.
yathA.*how/as* - zaitya.*coldness/coolth-*m na.*not* *of the *zazi.na:.
*for.us* na *from* hima.*snow-*At vyatiricyate.*is.separated* - *@*
brahmaNa:-*m./n.* - na.*not* tathA.*thus* sarga.*creation*.: vidyate.*is.*
*known.to.be* vyatirekavAn.*separately*
*. *
*as the snow and the moon are not distinct from Coolness*
*thus the creation is not known to be*
*distinct from the brahman Immensity*
*. *
*vlm.11. As coldness can not be negatived of the moon and frost, so
creation can not be negated of God. (Literally, creation is no negative
property of Brahma, but essential to his nature).
*sv.11 Just as coldness is inseparable from ice, what is called the world
is inseparable from Brahman.
yathA.*how/as* - zaitya.*coldness/coolth-*m na.*not* *of the *zazi.na:.
*for.us* na *from* hima.*snow-*At vyatiricyate.*is.separated* - *@*
brahmaNa:-*m./n.* - na.*not* tathA.*thus* sarga.*creation*.: vidyate.*is.*
*known.to.be* vyatirekavAn.*separately*
मरु-नद्याम् यथा तोयम् द्वितीय.इन्दौ यथा इन्दुता ।
maru-nadyAm yathA toyam dvitIya.indau yathA_indutA |
नास्त्य् एव इह जगन् नाम दृष्टम् अप्य् अमल.आत्मनि ॥३।११।१२॥
na_asti_eva_iha jagat_nAma dRSTam api_amala.Atmani ||3|11|12||
.
*like the water*
*in a mirage*
*or moon-ness*
*in a double moon*
*the "World" is not here at all tho perceived in the immaculate Self*
*. *
*in *maru.*desert/wasteland-*nadI.*river-*yAm yathA.*how/as* toya.*water-*m
- dvitIya.*second-*indu.*moon/Luna-*au yathA.*how/as *indutA.*moonness/lunar.state
-* + na.*not* asti.*is/exists* eva.*only/indeed* iha.*here*/*in.this.world
- *jagat.*world\going* nAma.*namely/exactly* - dRSTa.m api.*tho/even* - *in*
amala.AtmA.*self*.ni
.
*sv.12 Water in the mirage does not come into being and go out of
existence; even so this world does not come out of the absolute nor does it
go anywhere.
*in *maru.*desert/wasteland-*nadI.*river-*yAm yathA.*how/as* toya.*water-*m
- dvitIya.*second-*indu.*moon/Luna-*au yathA.*how/as *indutA.*moonness/lunar.state
-* + na.*not* asti.*is/exists* eva.*only/indeed* iha.*here*/*in.this.world
- *jagat.*world\going* nAma.*namely/exactly* - dRSTa.m api.*tho/even* - *in*
amala.AtmA.*self*.ni
आदाव् एव हि यत्र अस्ति कारण.असम्भवात् स्वयम् ।
Adau_eva hi yatra_asti kAraNa.a.sambhavAt svayam |
वर्तमाने ऽपि तन् न अस्ति नाशः स्यात् तत्र कीदृशः ॥३।११।१३॥
vartamAne_api tat_na_asti nAza: syAt tatra kIdRza: ||3|11|13||
.
Adau.*in.the.beginning -* eva.*indeed**/only-* hi.*for/! -* yatra.*where-*
asti.ex*is*ting kAraNa.*Cause**ASambhava.*non-becoming/production-*At.
*from/thru* svayam.*itself – *vartamAna.*present.world-*e*-in -* api.
*altho/even-* tat.*that*.one- na.*not*- asti.*is/exists *- nAza.
*destruction-*: syAt.*would.be -* tatra.*there/aboutThat *- kIdRza.*of.¿what.sort?
*
*for where*
*from the very first*
*it*
*_is_*
*itself*
*without a cause of its Becoming*
*tho appearing*
*yet is not*
*—*
*how would it come to destruction*
*?*
*vlm.13. That which did not exist at first owing to its want of a cause,
has neither its existence at present, nor can it be destroyed (when it is a
nil itself).
*sv.13 The creation of the world has no cause, and therefore it has had no
beginning. It does not exist even now; how can it reach destruction?
VA: That which is not existent in the beginning because of the
non-existence of own cause, and is not in the present, how it can be
destroyed?
*AS: What does not exist in the first place because of a lack of cause,
(and naturally) it does not exist in the present either; so what kind of
destruction is possible for it?
* Adau.*in.the.beginning -* eva.*indeed**/only-* hi.*for/! -* yatra.*where-*
asti.ex*is*ting kAraNa.*Cause**ASambhava.*non-becoming/production-*At.
*from/thru* svayam.*itself – *vartamAna.*present.world-*e*-in -* api.
*altho/even-* tat.*that*.one- na.*not*- asti.*is/exists *- nAza.
*destruction-*: syAt.*would.be -* tatra.*there/aboutThat *- kIdRza.
*of.¿what.sort?*
*
[_mokSopAya_here adds these two verses:]
[संविद्.विलोचन.आलोको भात्य् अयम् संविद्.अम्बरे /
जगद्.आख्ये ऽमले व्योम्नि दृष्टि-मुक्तावली यथा // Mo.३,११।१३ //
*the vision of Awareness-light appears in the Awareness-sky *
*as 'the world' *
*as in a clear sky *
*we see a fancied chain of pearls. *
चिद्.आकाशे चिद्.आकाशश् चित्त्व.आद्य: कचति स्वयम् /
तदेव तेन रूपम् स्वम् जगद् इत्य् अवबुध्यते //
*in cit-Space the cit-Space alone *
*out of its citness manifests itself. *
*that *
*from That, its own Form *
*is understood to be 'the World'*
*. *
क्व असम्भवद् भूत-जाड्यम् पृथ्व्य्.आदेर् जड-वस्तुनः ।
kva_asambhavat_bhUta-jADyam pRthvi.Ade:_jaDa-vastuna: |
कारणम् भवितुम् शक्तम् छायायाश् च आतपो यथा ॥३।११।१४॥
kAraNam bhavitum zaktam chAyAyA:_ca_Atapa:_yathA ||3|11|14||
.
*how,*
*since it does not become*
*can this insensible being composed of elements of inert gross substance*
*be called a cause*
*—*
*as the sun is the cause of shadows*
*?*
kva.*?where* asambhavat*.is.being.produced-* bhUta.*being/having.become-*
jADya*.inertia-*m - *of* pRthvyAdi*.material/elemental-*.e: jaDa.*inert-*
vastu*.substance-*na: + kAraNa*.cause-*m bhavitum*.to become-* zakta
*.able/competent-*m - @ chAyA*.shadow-*yA: ca.*also/and* Atapa*.x-*.: yathA.
*how/as*
.
*vlm.14. How is it possible for a dull material object to have any other
cause but a material one; just as it is not the light (but some solid
substance), that is the cause of a shadow.
*sv.14-16 If you concede that the world has not been created out of Brahman
but assert that it is an appearance based on the reality of Brahman, then
indeed it does not exist and Brahman alone exists.
*VA: Where can be the cause of non-existent inert matherial thing, as sun
is the cause of the shadow?
*AS: How can something where the materiality (jaDatva) cannot arise namely
Brahma of cit become a cause of material things like earth etc.? This would
be like sunshine being a cause of shadow!
##bhU - **bhUta:* - bhUta.being/having.become •• 1.In some cases, it means
the principal thing, e.g., in such expressions as 'this Braahmana woman is
the being in this house;' - 2. sometimes it means 'ghost;' e.g., 'this
person is obsessed by a being;' - 3. sometimes it means the contrary
thing; e.g., 'he says, what is bhuuta;' 4. sometimes it is used in the
sense of the past,—e g., 'this verb denotes the bhuuta;' 5. sometimes it
stands for particular deities,—e.g., 'offering to the bhuutas;' 5.
sometimes it stands for all conscious beings,—e.g., 'one should not
kill bhuutas;' - 5. sometimes it denotes approach,— 'our Moon is bhuuta,
become, large;' - 6. sometimes it denotes similitude,—e.g., 'this is
kaavya—bhuuta, as if it were a poem;' - 7. and sometimes it means coming
into existence,—e.g., 'Devadatta's son is bhuuta, born.' (Manusmrti with
the Manubhaashya) ++
kva.*?where* asambhavat*.is.being.produced-* bhUta.*being/having.become-*
jADya*.inertia-*m - *of* pRthvyAdi*.material/elemental-*.e: jaDa.*inert-*
vastu*.substance-*na: + kAraNa*.cause-*m bhavitum*.to become-* zakta
*.able/competent-*m - @ chAyA*.shadow-*yA: ca.*also/and* Atapa*.x-*.: yathA.
*how/as*
कारण.अभावतः कार्यम् न इदम् तत् किम्चन उदितम् ।
kAraNa.abhAva.ta: kAryam na_idam tat kimcana_uditam |
यत् तत् कारणम् एव अस्ति तद् एव इत्थम् अवस्थितम् ॥३।११।१५॥
yat tat kAraNam eva_asti tat eva_ittham avasthitam ||3|11|15||
.
kAraNa*.cause-*.abhAva*.non.becoming\death-*tas.*from* kArya.*effect-*m -
na.*not* idam.*this.there* tat.*that/That* - kimcana*.anything/anyhow-*
udita.*arisen\spoken-*m *+ *yat.*what* tat.*that/That* kAraNa*.cause-*.m
eva.*only/indeed* asti.*is/exists* - tat.*that/That* eva.*only/indeed*
ittham.*thus/this.way - *avasthita.*settled/continuing-*m
*. *
*an effect*
*from a nonexistent cause*
*?*
*such things do not happen*
*!*
*only*
*where there is a cause*
*can there be*
*a determined effect*
*.*
*vlm.15. But as none of these works, has come into existence without some
cause, that cause whatever it is, is situated in these productions of it:
(i.e. the author is displayed in his works).
*sv.14-16 If you concede that the world has not been created out of Brahman
but assert that it is an appearance based on the reality of Brahman, then
indeed it does not exist and Brahman alone exists.
kAraNa*.cause-*.abhAva*.non.becoming\death-*tas.*from* kArya.*effect-*m -
na.*not* idam.*this.there* tat.*that/That* - kimcana*.anything/anyhow-*
udita.*arisen\spoken-*m *+ *yat.*what* tat.*that/That* kAraNa*.cause-*.m
eva.*only/indeed* asti.*is/exists* - tat.*that/That* eva.*only/indeed*
ittham.*thus/this.way -*avasthita.*settled/continuing-*m
अज्ञानम् एव यद् भाति संविद् आभासम् एव तत् ।
a-jJAnam eva yat_bhAti saMvit_AbhAsam eva tat |
यज् जगद् दृश्यते स्वप्ने संवित् कचनम् एव तत् ॥३।११।१६॥
yat_jagat dRzyate svapne saMvit kacanam eva tat ||3|11|16||
.
*what appears as a.jnana un.Wisdom*
*is only That*
*illumining our Awareness*
*just as*
*what appears as the world*
*in a dream*
*is only That*
*projecting* Awareness*
*.*
ajJAna.*ignorance/lack.of.Wisdom-*m eva.*only/indeed* yat.*what - *bhAti.
*appearing.as* - saMvit*.awareness-* AbhAsa.*projection/appearance-*m eva.
*only/indeed* tat.*that/That* + yat.*what* jagat.*world\going* dRzyate.*is
seen/known* *- in* svapna.*dream-*e - saMvit*.awareness-* kacana.
*projection/shining-*m eva.*only/indeed* tat.*that/That*
.
*vlm. 16 Whatever appears as ignorance or illusion has some appearance of
intelligence or truth, just like the illusion of the world seen in a dream
displays the effect of consciousness within us.
*jd. ##kac and its derivatives like #kacana are particular tho not unique
to YV, and might be translated as 'fanciful manifestation' or the like. I
use the reading "projection", in keeping with ramaNa's example of the world
as a cinematic projection. MoT equates the verb <kacati> with <sphurati>,
the manifestating of Spanda Vibration.
ajJAna.*ignorance/lack.of.Wisdom-*m eva.*only/indeed* yat.*what - *bhAti.
*appearing.as* - saMvit*.awareness-* AbhAsa.*projection/appearance-*m eva.
*only/indeed* tat.*that/That* + yat.*what* jagat.*world\going* dRzyate.*is
seen/known* *- in* svapna.*dream-*e - saMvit*.awareness-* kacana.
*projection/shining-*m eva.*only/indeed* tat.*that/That*
संवित् कचनम् एव अन्तर् यथा स्वप्ने जगद्-भ्रमः ।
saMvit kacanam eva_anta:_yathA svapne jagat-bhrama: |
सर्ग.आदौ ब्रह्मणि तथा जगत् कचनम् आततम् ॥३।११।१७॥
sarga.Adau brahmaNi tathA jagat kacanam Atatam ||3|11|17||
.
*samvit** Awareness is only a projection from within*
*as when in a dream the world-delusion appears*
*.*
*thus*
*in the brahman Immensity*
*there are the creation and end of the world*
*as a manifest kacana Projection*
*.*
*Awareness/intelligence-**projection* *indeed/only *
*within/inner*- yathA*.so/in.this.way –* *in a* *dream *is *the **world*-*delusion
with its **creations* *Braahmic -* tathA.*thus/in.that.way the world*-*projection
is outspread*.
*sv. ... the intelligence within oneself appears as numerous dream-objects,
all of which are nothing other than that intelligence.
*vlm.17. As the illusion of the world in a dream, is not without our inward
consciousness of it, in like manner brahmA was not unconscious of the
expansion of the world, at the beginning of creation.
*sv.17-18 It is like dream: in a state of ignorance the intelligence within
oneself appears as numerous dream-objects, all of which are nothing other
than that intelligence.
* *Awareness/intelligence**-* kacana.*projection*-m eva.*indeed**/only-*
antar.*inner *- yathA*.so/in.this.way-* svapna.*dream*.e jagat.*world*
-bhrama.*delusion-*: - sarga.*creation*-Adau.*&c.in-* brahma.*BrahmAA-*Ni-
tathA.*thus/in.that.way-* jagat.*world* kacana.*projection*-m Atata.
*vast/extent**-*m.
यद् इदम् दृश्यते किम्चित् सदा इव आत्मनि सम्.स्थितम् ।
yat_idam dRzyate kimcit sadA_eva_Atmani saMsthitam |
न अस्तम् एति न च उदेति जगत् किम्चित् कदाचन ॥३।११।१८॥
na_astam eti na ca_udeti jagat kimcit kadA.cana ||3|11|18||
.
yat.*what* idam.*this.there* dRzyate.*is seen/known.as* *-* kimcit.
*anything/whatever* sadA.*always* eva.*only/indeed* *in *AtmA.*self*.ni
saMsthita.*standing/depending.on-*m + na.*not - to* asta.*setting-*m eti.
*going* na.*not* ca.*also/and* udeti.*arising* jagat.*world\going* kimcit.
*anything/whatever* kadAcana.*when/wherever* *-* *x *
*. *
*all this whatever that we see*
*always only in the Self*
*there*
*does not rise*
*there*
*does not set*
*as a world*
*anyhow anywhen*
*.*
*vlm.18. All this that we behold about us, is situated in the divine soul,
(in the same manner as the visions in our dreams, are but archetypes of our
souls); there is no other world that rises and sets (but what is imprinted
in our minds).
*sv.17-18 It is like dream: in a state of ignorance the intelligence within
oneself appears as numerous dream-objects, all of which are nothing other
than that intelligence.
yat.*what* idam.*this.there* dRzyate.*is seen/known.as* *-* kimcit.
*anything/whatever* sadA.*always* eva.*only/indeed* *in *AtmA.*self*.ni
saMsthita.*standing/depending.on-*m + na.*not - to* asta.*setting-*m eti.
*going* na.*not* ca.*also/and* udeti.*arising* jagat.*world\going* kimcit.
*anything/whatever* kadAcana.*when/wherever* *-*
यथा द्रवत्वम् सलिलम् स्पन्दनम् पवनो यथा ।
yathA dravatvam salilam spandanam pavana:_yathA |
यथा प्रकाश आभासो ब्रह्मैव त्रि.जगत् तथा ॥३।११।१९॥
yathA prakAza* AbhAsa:_braह्मैva tri-jagat tathA ||3|11|19||
.
*as water is fluidity*
*as the wind is mobility*
*and brightness luminosity*
*thus brahman is this Triple World*
*.*
yathA.*how/as* to dravatva.*fluidity-*.m salila.*water-*m - spandana.
*vibrant.mobility‑*m pavana.*wind*-: yathA.*how/as* + yathA.*how/as*
prakAza.*shining.forth/clear* AbhAsa.*projection/appearance-*.: -
*Brahman/Brahmaa *eva tri.*three/triple-*jagat.*world\going* tathA.*thus*
.
*vlm.19. As fluidity is another name for water, and fluctuation the same
with wind; and as sunshine is no other than light, so the world is naught
but brahmA (displayed in nature).
*sv.19-20 Even so, in what is known as the beginning of creation, such an
appearance happened; but it is not independent of Brahman, it does not
exist apart from Brahman, hence it does not exist.
yathA.*how/as* to dravatva.*fluidity-*.m salila.*water-*m - spandana.
*vibrant.mobility‑*m pavana.*wind*-: yathA.*how/as* + yathA.*how/as*
prakAza.*shining.forth/clear* AbhAsa.*projection/appearance-*.: -
*Brahman/Brahmaa *eva tri.*three/triple-*jagat.*world\going* tathA.*thus*
यथा पुरम् इव आस्ते ऽन्तर् विद् एव स्वप्न-संविदः ।
yathA puram iva_Aste_antarvit_eva svapna-saMvida: |
तथा जगद् इव आभाति स्व.आत्मा एव परामत्मनि ॥३।११।२०॥
tathA jagat_iva_AbhAti sva.AtmA_eva parAmatmani ||3|11|20||
.
*as*
*city/fortress*.*like *it.*is - **within*.*knowing* *indeed/only as *the *Awareness
of a dream*
*thus *
*as the world* *forthShines* *Ur.own*.Atma.*self as* *only **Absolute.Self*-
*in**. *
.
* yathA*.so/in.this.way –* pura.*city/fortress*.m iva.*like *- Aste.*is.at/exists
- *antar.*within*.vit.*knowing*_eva.*indeed**/only –* svapna.*dream*-saMvit.
*Awareness*-.a: | tathA.*thus/in.that.way-* jagat.*world-* iva.*like*-
AbhAti.*forthShining*- sva.*Ur.own*.Atma.*self/Self *- eva.*indeed**/only-*
paramAtma.*Absolute.Self*-*in**. *
.
*vlm.20. As the figure of a city, resides in the inward intellect of one,
who is conscious of his dreaming, in the same manner this world, is
displayed in the Supreme soul.
vwv.1272/20. As the inner consciousness alone, of one having the perception
of a dream, exists as the (dream) city, so, one's own self aloneappears
like the world, in ther Supreme Self.
* yathA*.so/in.this.way –* pura.*city/fortress*.m iva.*like *- Aste.*is.at/exists
- *antar.*within*.vit.*knowing*_eva.*indeed**/only –* svapna.*dream*-saMvit.
*Awareness*-.a: | tathA.*thus/in.that.way-* jagat.*world-* iva.*like*-
AbhAti.*forthShining*- sva.*Ur.own*.Atma.*self/Self *- eva.*indeed**/only-*
paramAtma.*Absolute.Self*-*in**. *
*Raama said—*
एवम् चेत् तत् कथम् ब्रह्मन् सु.घन-प्रत्ययम् वद ।
evam cet tat katham, brahman, sughana-pratyayam vada |
इदम् दृश्य-विषम् जातम् असत्-स्वप्न.अनुभूतिवत् ॥३।११।२१॥
idam dRzya-viSam jAtam asat-svapna.anubhUtivat ||3|11|21||
.
evam.*so*- cet*.if*- tat.*that*.one- katham.*?how*-, *Br**aahmin*, -
sughana.*very.solid/thick-*pratyaya.*belief/conviction-*m vada.*tell!*.*say*-
*+ *idam*.this-* dRzya.*percept/seen **- *viSa.*poison\servant-*m jAta.*x-*m
asat.*unreal-*svapna.*dream-*.*x-*anubhUti.*received.knowledge**-*vat.*like*
*-* *x *
*. *
*if that be so*
*how do we make the brahman Immensity our firm conviction*
*?*
*and how does this poisonous percept arise*
*as unreal dream-experience*
*?*
*sv. ... how is it that this world has acquired such a sense of reality?
##bhU - #anubhU - **anubhUti* -f.- - perceptual experience • knowledge
from any source but memory • (in phil.) knowledge gained by means of the
four pramANas (perception by the senses, inference, comparison, and verbal
authority) - received.knowledge ++
evam.*so*- cet*.if*- tat.*that*.one- katham.*?how*-, *Br**aahmin*, -
sughana.*very.solid/thick-*pratyaya.*belief/conviction-*m vada.*tell!*.*say*-
*+ *idam*.this-* dRzya.*percept/seen **- *viSa.*poison\servant-*m jAta.*x-*m
asat.*unreal-*svapna.*dream-*.*x-*anubhUti.*received.knowledge**-*vat.*like*
*-* *x *
सति दृश्ये किल द्रष्टा सति द्रष्टरि दृश्यता ।
sati dRzye kila draSTA sati draSTari dRzyatA |
एक-सत्त्वे द्वयोर् बन्धो मुक्तिर् एक-क्षये द्वयोः ॥३।११।२२॥
eka-sattve dvayo:_bandha:_mukti:_eka-kSaye dvayo: ||3|11|22||
.
*when the Seer is seen in what is So*
*.*
*the Seen is in the So-Seer*
*.*
*Bondage *
*is making the One two*
*.*
*Freedom *
*is making the two One*
*.*
sati.*in.reality a* dRzya.*percept/seen-*.e *is* kila.*surely the* draSTA.
*seer* - sati.*in.reality* a draSTA.*seer*.ari *is the* dRzya.
*percept/seen-*.-tA.*state/-ness* x- *in *eka.*one/single*.sattva.
*real.condition-*e dvayo:.*of.two/both is *bandha.*bondage-*: - mukti.
*freedom-*: *is the* eka.*one/single*.kSaya.*ruin\abode-*e dvayo:.
*of.two/both*
.
*vlm.22. For the view being in existence, there must be its viewer also,
and when there is the viewer, there is the view likewise. As long as either
of these is in existence, there is our bondage, and it is on the
disappearance of both, that our liberation chiefly depends: (which can
hardly take place).
*sv.22-24 As long as the perceiver is, the perceived exists, and vice
versa, and only when both these come to an end is there liberation.
.MoT. ... phalitam Aha "eka-sattve"ti | "dvayoH" madhye "eka-sattve
bandhaH" syAt | "dvayoH" madhye "ekakSaye muktiH" syAt | tasmAt muktyartham
ekakSaya eva sAdhya: iti bhAva: ||3|11|
VA: sati saptami! Seen presupposes seer, seer presupposes seen, dividing
One so in two is bondage, liberation is absence of division.
*AS: If one stays (eka-sattve) both are bound, so the liberation can only
be in the destruction of both!
sati dRzye kila draSTA sati draSTari dRzyatA |
eka-sattve dvayo:_bandha:_mukti:_eka-kSaye dvayo: |
sati.*in.reality a* dRzya.*percept/seen-*.e *is* kila.*surely the* draSTA.
*seer* - sati.*in.reality* a draSTA.*seer*.ari *is the* dRzya.
*percept/seen-*.-tA.*state/-ness* x- *in *eka.*one/single*.sattva.
*real.condition-*e dvayo:.*of.two/both is *bandha.*bondage-*: - mukti.
*freedom-*: *is the* eka.*one/single*.kSaya.*ruin\abode-*e dvayo:.
*of.two/both*
अत्यन्त.असम्भवो यावद् बुद्धो दृश्यस्य न क्षयः ।
atyanta-ASambhava:_yAvat_buddha:_dRzyasya na kSaya: |
तावद् द्रष्टरि दृश्यत्वम् न सम्भवति मोक्ष-धीः ॥३।११।२३॥
tAvat draSTari dRzyatvam na sambhavati mokSa-dhI: ||3|11|23||
.
*unless its boundless.unBecoming*
*is realized*
*the percept is not destroyed*
*and this Perception in the Perceiver*
*does not awaken the thought of Freedom*
*. *
atyanta.*infinite/boundless-*asambhava.*non-becoming/production* *-* yAvat
*.while-*
buddha.*awakened/realized*-: dRzya.*Sight/Percept*-sya.*of-* na.*not*-
kSaya.*decay/destruction -* tAvat.*inasmuch/since - *
*in the *draSTR.*seer/viewer* - dRzya.*Sight/Percept*-tva.*-ity.*m -
na.*not*- sambhavati.*x-* moksha.*Freedom/Liberation*-dhI.*thot* *- *
*. *
VA: So long as perceptions are not known as totally non-existent, seer-seen
division does not disappear, and no thought of liberation arises in the
mind.
*AS: Until then (tAvat) in the seer (dRSTari) the sense of the seen exists
(dRzyatvam) (and) the liberating thoughts cannot arise.
*sv.22-24 As long as the perceiver is, the perceived exists, and vice
versa, and only when both these come to an end is there liberation.
atyanta-ASambhava
* atyanta.*infinite/boundless-*asambhava.*non-becoming/production* *-* yAvat
*.while-* buddha.*awakened/realized*-: dRzya.*Sight/Percept*-sya.*of-* na.
*not*- kSaya.*decay/destruction -* tAvat.*inasmuch/since - in the *draSTR.
*seer/viewer* - dRzya.*Sight/Percept*-tva.*-ity.*m - na.*not*- sambhavati.
*x-* moksha.*Freedom/Liberation*-dhI.*thot* *- *
दृश्यम् चेत् सम्भवत्य् आदौ पश्चात् क्षयम् उपालभेत् ।
dRzyam cet sambhavati_Adau pazcAt kSayam upAlabhet |
तद् दृश्य-स्मरण.अनर्थ-रूपो बन्धे न शाम्यति ॥३।११।२४॥
tat dRzya-smaraNa.anartha-rUpa:_bandhe na zAmyati ||3|11|24||
.
*tho the Percept is seen at first*
*and subsequently fades away*
*yet while that memory persists*
*the perception is not subdued*
*.*
dRzya.*Sight/Percept-*m cet*.if *- sambhavati.*x-*Adau.*&c.in-* *-* pazcAt.
*x-* kSaya.*decay/destruction-*m upAlabhet.*x-* tat.*that*.one - dRzya.
*Sight/Percept-*smaraNa.*x-*anartha.*worthless-*rUpa.*form*- bandha.
*x-e:-in* na.*not *- zAmyati.*x. *
*vlm.24. Again the representation of the view at first, and its
obliteration afterwards, is not enough for our liberation, because the
remembrance of the view, is bondage of the soul.
*sv.22-24 As long as the perceiver is, the perceived exists, and vice
versa, and only when both these come to an end is there liberation.
VA: Perception first arises and later takes hold, and in bondage senseless
memory of seen does not disappear.
*AS: If it were that case that the "seen" arises at some point and then
vanishes, then the binding in the form of the memory of the see will never
subside! Thus, the world will acquire permanence in the form of memory.
यत्र क्वचन संस्थस्य स्वादर्शस्य इव चिद्-गतेः ।
yatra kvacana saMsthasya svAdarzasya_iva cit.gate: |
प्रतिबिम्बो लगत्य् एव सर्व-स्मृति-मयो ह्य् अलम् ॥३।११।२५॥
pratibimba:_lagati_eva sarva-smRti-maya:_hi_alam ||3|11|25||
.
*where there is motion of cit.Consciousness it is like an object in a
mirror*
*:*
*there the reflection adheres altho it's just a memory*
*. *
*where however/anyhow - of* *set@/based.on Ur.own*.*mirror*
<saMstha.set@/based.on%20su/sva.Adarza.mirror>
*like*- *of Consciousness* *having come.to* *reflection -* lagati.*stick/attaching
-* eva.*indeed/only -* sarva.*all-*smRti.*Memory*.maya.*made -* hi.*for/! -*
alam.*enuf/moreover**. *
*sv. If there is a clean mirror, it reflects something or other all the
time: even so in the seer this creation will again and again arise.
*vlm.25. Moreover when the picture of the view, is settled in the soul, and
reflected in the mirror of the mind, there is no necessity of its
recollection; (for what is deeply rooted in the soul, comes out of itself).
*sv.25 If there is a clean mirror, it reflects something or other all the
time: even so in the seer this creation will again and again arise.
VA: As a mirror reflects anything at all times, so movements of
consciousness are persisting in memory.
*AS: yatra kvacana saMsthasya no matter where he is situated cit.gate: by
movements of mind pratibimbo lagaty eva reflection (world) always gets
attached
svAdarzasya iva as to a good mirror sarva-smRti-mayo hy alam for he has
total recall!
* yatra.*where -* kvacana.*however/anyhow - of* saMstha.*x-*sya *-*
svAdarza.*x-*sya.*of-* iva.*like*- *of/for *cit.*Consciousness*.gata.
*hvg.gone-*e: *-* pratibimba.*reflection -* lagati.*stick/attaching -* eva.*indeed/only
-* sarva.*all-*smRti.*Memory*.maya.*made -* hi.*for/! -* alam.
*enuf/moreover**. *
आदाव् एव हि न उत्पन्नम् दृश्यम् न अस्त्य् एव चेत् स्वयम् ।
Adau_eva hi na_utpannam dRzyam na_asti_eva cet svayam |
द्रष्टृ-दृश्य-स्वभावत्वात् तत् सम्भवति मुक्तता ॥३।११।२६॥
draSTR-dRzya-svabhAvatvAt tat sambhavati muktatA ||3|11|26||
.
*thus from the beginning a percept does not arise*
*altho it seems to be itself*
*because of the nature of perceiver and percept*
*&*
*knowing That is Freedom*
*.*
Adau_eva hi na_utpannam x
dRzyam na_asti_eva cet svayam x
draSTR-dRzya-svabhAvatvAt x
tat sambhavati muktatA xx
*vlm.26. The intellect which was without the notion of the visibles at
first, would be entitled to liberation, were it not owing to the nature of
the viewer, (to imbibe the ideas of visibles).
*sv.26-27 However, if the non-existence of creation is realised then the
seer ceases to be. But, such a realisation is hard to get!
*AS: If non-existence of the seen from the very beginning is valid, then,
the seer by himself may possibly be free from the tendency of observing
(dRzyasvabhAvAt).
तस्माद् असम्भवन् मुक्तेर् मम प्रोत्सार्य युक्तिभिः ।
tasmAt_a-sambhavan_mukte:_mama protsArya yuktibhi: |
अत्यन्त.असम्भवो यावत् कथय आत्म-विदाम् वर ॥३।११।२७॥
atyanta-ASambhava:_yAvat kathaya_Atma-vidAm vara ||3|11|27||
.
tasmAt.*from.that/therefore*- asambhavan.*x-* mukti.*x-*e: mama.*my/for.me *-
protsArya.*x- *yukti.*reasoning/means*.bhi:.*by/by/with-* | atyanta.*x-*
asambhava.*x-*:_yAvat*.while-* kathaya.*U.shd.tell* Atma.*x-*vid.*x-*Am.*x-*
vara.*Boon/wish\best*- *-* *x *
*. *
*what is the way to remove the boundless unBecoming of*
*Freedom*
*?*
*—*
*with logical reasons, tell That to me, best of Self-knowers*
*!*
*vlm.27. Now sir, please to remove by your reasoning, my hopelessness of
liberation, which I ween, is unattainable by any.
VA: Tell me, o best of self-knowers of mine lost freedom, and remove by
logic its non-existence.
*AS: O best of self-knowers, having dispelled (protsArya) my (idea of)
impossibility of liberation by clever arguments, tell me until (I am
convinced of ) the utter non birth (atyantAsambhavam) of the world.
*Vasishtha said—*
असद् एव सदा भाति जगत् सर्व.आत्मकम् यथा ।
asat_eva sadA bhAti jagat sarva.Atmakam yathA |
शृण्व् अहम् कथया राम दीर्घया कथयामि ते ॥३।११।२८॥
zRNu_aham kathayA rAma dIrghayA kathayAmi te ||3|11|28||
.
*the AllSelf of the world appears ever and always as unreal*
*.*
*I will explain this all to you*
*at length*
*in a story*
*rama*
*.*
*pay attention now*
*.*
asat.*not.So/unreal* *- *eva.*indeed**/only -* sadA.*ever/always -* bhAti.*shines/appears.as
*- *the *jagat.*world -* sarva.*all*-Atmaka.*selfling-*m yathA*.so/in.this.way
-*
zRNu.*hear/pay.attention-* aham.*I-* kathA.*tale/story-*yA.*by/with, Raama*,
- dIrghayA.*at.length -* kathayAmi.*I.tell/relate -* te.*@U/they. *
*vlm. ...the unreal world with all its contents appears as real to us.
* asat.*not.So/unreal* *- *eva.*indeed**/only -* sadA.*ever/always -* bhAti.*shines/appears.as
*- *the *jagat.*world -* sarva.*all*-Atmaka.*selfling-*m yathA*.so/in.this.way
-* zRNu.*hear/pay.attention-* aham.*I-* kathA.*tale/story-*yA.*by/with,
Raama*, - dIrghayA.*at.length -* kathayAmi.*I.tell/relate -* te.*@U/they. *
व्यवसाय-कथा-वाक्यैर् यावत् तत्र अनुवर्णितम् ।
vyavasAya-kathA-vAkyai:_yAvat tatra_anuvarNitam |
न विश्राम्यति ते तावद्.धृदि पांसुर् यथा ह्रदे ॥३।११।२९॥
na vizrAmyati te tAvat hRdi pAMsu:_yathA hrade ||3|11|29||
.
*when*
*these tales of engagement in the world*
*are explained to you*
*rAma*
*you will not be troubled so*
*: *
*your Heart is like a muddied pond*
*.*
vyavasAya.*effort/resolve-*kathA.*x-*vAkya.*x-*i: x
yAvat*.while-* tatra.*there/aboutThat*- anuvarNita.*x-*m x
na.*not*- vizrAmyati.*x-* te.*@U/they*- tAvat.*inasmuch/since - *
hRdi.*in the Heart* - pAMsu:.*x-* yathA*.so/in.this.way-* hrada.e*. *
*vlm.29. For unless it is explained to you by my reasoning, and the
narratives and instances (of the practice of others), this doubt will not
subside in your breast, as dirt sets down in the lake.
*VA: As long as it is not explained by special tales, doubts in your heart
will not be settled as dust in the ray of the sun.
*AS: The world in your mind will not subside (na vizrAmyati te tAvat dhRdi)
until it is completely described (yAvat-tatra_anuvarNitam) in these tales
of activities in it (vyavasAyakathAvAkyair).
*jd. your reading requires yet one.more Term (hRt = "HeaRT") to be
translated as "mind".
अत्यन्त.अभावम् अस्यास् त्वम् जगत्-सर्ग-भ्रम-स्थितेः ।
atyanta-abhAvam asyA:_tvam jagat-sarga-bhrama-sthite: |
बुद्ध्वा एक-ध्यान-निष्ठ.आत्मा व्यवहारम् करिष्यसि ॥३।११।३०॥
buddhvA_eka.dhyAna-niSTha.AtmA vyavahAram kariSyasi ||3|11|30||
.
atyanta-abhAvam asyA:_tvam
jagat-sarga-bhrama-sthite: |
buddhvA_eka.dhyAna-niSTha.AtmA
vyavahAram kariSyasi *-* *x *
*. *
*when you awake to the boundless.unBeing of this creation-delusion
meditating in the One Self*
*then you can carry on the business of this world*
*. *
*vlm.30. Then Rama, you will be able to conduct yourself on earth, as one
under assurance of the erroneous conception of the creation and existence
of the world.
*VA: Having understood the endless nonexistence of the illusion of the
world and creation, you’ll be acting (in this world) awakened and
one-pointedly situated in Atma. *AS: I agree!
*jd: I don't agree. "endless nonexistence" would translate_ananta-asthiti.
This is ati.anta, beyond an end, and a form of >bhU becoming, not >as
existing.
भाव.अभाव-ग्रह.उत्सर्ग-स्थूल-सूक्ष्म-चल.अचलाः ।
bhAva.a.bhAva-graha.utsarga-sthUla-sUkSma-cala.a.calA: |
दृशस् त्वाम् वेधयिष्यन्ति न महाद्रिम् इव इषवः ॥३।११।३१॥
dRza:_tvAm vedhayiSyanti na mahAdrim iva_iSava: ||3|11|31||
.
*being, unBeing, getting, loss, gross, subtle, still, unstill*
*—*
*things like these will never torment you*
*:*
*arrows do not pierce a mountain*
*. *
bhAva.a.bhAva-graha.utsarga-sthUla-sUkSma-cala.a.calA: |
dRza:_tvAm vedhayiSyanti na mahAdrim iva_iSava: |
*vlm.31. You will then remain as a rock against the impressions of
affluence and want, and of gain and loss, and your relation with whatever,
is fleeting or lasting and the like.
स एषो ऽस्त्य् एक एव आत्मा न द्वितीया अस्ति कल्पना ।
sa* eSa:_asti_eka* eva_AtmA na dvitIyA_asti kalpanA |
जगद् अत्र यथा उत्पन्नम् तत् ते वक्ष्यामि राघव ॥३।११।३२॥
jagat atra yathA_utpannam tat te vakSyAmi rAghava ||3|11|32||
.
*the Self *
*_is_*
*only one *
*and there is not a second to suppose*
*.*
*and so *
*how the world is produced *
*—*
*I shall now tell you *
*rAghava*
*.*
*vlm.32. Mind, that there is that only one spirit, which is self-existent,
and all besides is mere fiction. I will now tell you, how the triple world
was produced and formed.
तस्माद् इमानि सकलानि विजृम्भितानि
tasmAt imAni sakalAni vijRmbhitAni
सो ऽपीदम् अङ्ग सकल.असकलम् महात्मा ।
sa:_api_idam aGga sakala.a.sakalam mahAtmA |
रूप.अवलोकन-मनो-मनन-प्रकारा- कार.आस्पदम्
rUpa.avalokana-mana:-manana-prakAra--kAra-Aspadam
स्वयम् उदेति विलीयते च ॥३।११।३३॥
svayam udeti vilIyate ca ||3|11|33||
.
tasmAt.*from.that/therefore* imAni.*these.ones*
sakala.Ani vijRmbhita.Ani - sa:.*he/it* api.*tho/even* idam.*this.there*
aGga sakala.asakala.m mahAtmA +
rUpa.avalokana.mana:.manana.prakAra.kAra.Aspada.m - svayam udeti vilIyate
ca *-* *x *
*. *
*from *
*That *
*all these things *
*are an expansion*
*.*
*it is indeed all this, partite or impartite, whole or unwhole*
*.*
*thus *
*the Self *
*beholding the forms of manas Mind's mentation *
*the architect and the abode *
*arises and subsides*
*. *
*vlm.33. It was from Him, that all these beings have come to existence;
while He of himself, is all and every thing in it. He likewise appears to
us and disappears also, both as forms and their appearances, and as the
mind and its faculties, and as figures and their shapes, and as modes and
motions of all things.
*sv.28-33 VASISTHA said: I shall presently dispel your doubts with the help
of a parable. You will then realise the non-existence of creation and lead
an enlightened life in this world.
*o*ॐ*m*
DAILY READINGS 18 April
fm3012 1.ap18-19 HOW TO CREATE THE UNIVERSE .z32
https://www.dropbox.com/s/w2p46vtgmbxd5x4/fm3012%201.ap18-19%20HOW%20TO%20CREATE%20THE%20UNIVERSE%20.z32.docx?dl=0
fm5050 2.ap16..18 Getting Free of Affectivity .z85
https://www.dropbox.com/s/8stupsfgja2cmvn/fm5050%202.ap16..18%20Getting%20Free%20of%20Affectivity%20.z85.docx?dl=0
fm7062 3.ap17-18 what vasiShTha saw .z46
https://www.dropbox.com/s/pa7z0hysh6kt459/fm7062%203.ap17-18%20what%20vasiShTha%20saw%20.z46.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
*o*ॐ*m*
FM.3.12 HOW TO CREATE THE UNIVERSE
FM.3 complete
https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
fm3012 1.ap15 HOW TO CREATE THE UNIVERSE .z32
https://www.dropbox.com/s/w2p46vtgmbxd5x4/fm3012%201.ap15%20HOW%20TO%20CREATE%20THE%20UNIVERSE%20.z32.docx?dl=0
सर्ग ३.१२
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
एतस्मात् परमाच् छान्तात् पदात् परमपावनात् ।
etasmAt paramAt zAntAt padAt parama-pAvanAt |
यथा इदम् उत्थितम् विश्वम् तच् छृणु उत्तमया धिया ॥३।१२।१॥
yathA_idam utthitam vizvam tat_zRNu_uttamayA dhiyA ||3|12|1||
सुषुप्तम् स्वप्न.वद् भाति भाति ब्रह्मैव सर्गवत् ।
suSuptam svapna.vat_bhAti bhAti braह्मैva sarga.vat |
सर्व.आत्मकम् च तत्.स्थानम् तत्र तावत्.क्रमम् शृणु ॥३।१२।२॥
sarva.Atmakam ca tat.sthAnam tatra tAvat.kramam zRNu ||3|12|2||
तस्य अनन्त-प्रकाश.आत्म-रूपस्य अनन्त-चिन्मणेः ।
tasya_ananta-prakAza.Atma-rUpasya_ananta-cit.maNe: |
सत्ता.मात्र-आत्मकम् विश्वम् यद् अजस्रम् स्वभावतः ॥३।१२।३॥
sattA.mAtra-Atmakam vizvam yat_ajasram svabhAvata: ||3|12|3||
तदात्मनि स्वयम् किम्चिच् चेत्यताम् इव गच्छति ।
tadAtmani svayam kimcit_cetyatAm iva gacchati |
अगृहीत-आत्मकम् संविद् अहम्-मर्शन-पूर्वकम् ॥३।१२।४॥
a.gRhIta-Atmakam saMvit_aham-marzana-pUrvakam ||3|12|4||
भाविनाम् आर्थ-कलनैः किम्चिद् ऊहित-रूपकम् ।
bhAvinAm Artha-kalanai: kimcit_Uhita-rUpakam |
आकाशाद् अणु शुद्धम् च सर्वस्मिन् भाति बोधनम् ॥३।१२।५॥
AkAzAt_aNu zuddham ca sarvasmin bhAti bodhanam ||3|12|5||
ततः सा परमा सत्ता स.चेतश् चेतन-उन्मुखी ।
tata: sA paramA sattA sa.ceta:_cetanA*unmukhI |
चिन्-नाम-योग्या भवति किम्चिल् लभ्यतया तथा ॥३।१२।६॥
cit-nAma-yogyA bhavati kimcit_labhyatayA tathA ||3|12|6||
घन-संवेदना पश्चाद् भावि-जीव-आदि-नामिका ।
ghana-saMvedanA pazcAt_bhAvi.jIva-Adi=nAmikA |
सम्भवत्य् आत्त कलना यदा उज्झति परम् पदम् ॥३।१२।७॥
sambhavati_Atta‑kalanA yadA_ujjhati param padam ||3|12|7||
सत्ता एव भावना-मात्र-सारा संसरण-उन्मुखि ।
sattA_eva bhAvanA-mAtra-sArA saMsaraNa-unmukhi |
तदा वस्तु-स्वभावेन त्व् अनुतिष्ठति ताम् इमाम् ॥८॥
tadA vastu-svabhAvena tv_anutiSThati tAm imAm ||3|12|8||
समनन्तरम् एव अस्या: ख-सत्ता उदेति शून्यता ।
samanantaram eva_asyA: kha-sattA_udeti zUnyatA |
शब्द*आदि-गुण-बीजम् सा भविष्यद् अभिधा-अर्थदा ॥३।१२।९॥
zabda.Adi-guNa-bIjam sA bhaviSyat_abhidhA.artha-dA ||3|12|9||
अहम्ता उदेति तदनु सह वै काल-सत्तया ।
ahaMtA_udeti tat.anu saha vai kAla-sattayA |
भविष्यद् अभिधा अर्थेन बीजम् मुख्य-जगत्-स्थितिः ॥३।१२।१०॥
bhaviSyat_abhidhA.arthena bIjam mukhya-jagat.sthiti: ||3|12|10||
तस्याः शक्तेः परायास् तु स्व.संवेदन-मात्रकम् ।
tasyA: zakte: parAyA: tu sva.saMvedana-mAtrakam |
एतज् जालम् असद्*रूपम् सद् इव उदेति विस्फुरत् ॥३।१२।११॥
etat_jAlam asat*rUpam sat_iva_udeti visphurat ||3|12|11||
एवम् प्रायात्मिका संविद् बीजम् संकल्प-शाखिनः ।
evam prAyA-AtmikA saMvit_bIjam saMkalpa-zAkhina: |
भवत्य् अहम्कार-कणस् ततः स्पन्दतया मरुत् ॥३।१२।१२॥
bhavati_ahamkAra-kaNa:_tata: spandatayA marut ||3|12|12||
चिद्.अहम्ता-वती व्योम शब्द-तन्मात्र-भावनात् ।
cit-ahamtA-vatI vyoma zabda-tan.mAtra-bhAvanAt |
खतो घनी भूय-शनै: ख-तन्मात्रम् भवत्य् अलम् ॥३।१२।१३॥
khato_ ghanI.bhUya-zanai: kha-tan.mAtram bhavati_alam ||3|12|13||
भावि-नामार्थ-रूपम् तद् बीजम् शब्दौघ-शाखिनः ।
bhAvinAm Artha-rUpam tat_bIjam zabda-ogha-zAkhina: |
पद-वाक्य-प्रमाण-आख्यम् वेद-वृन्दम् विकासितम् ॥३।१२।१४॥
pada-vAkya-pramANa-Akhyam veda-vRndam vi.kAsitam ||3|12|14||
तस्माद् उदेष्यत्य् अखिला जगच्-छ्रीः परमात्मनः ।
tasmAt_udeSyati_akhilA jagat-zrI: paramAtmana: |
शब्द*ओघ-निर्मित-अर्थ*ओघ-परिणाम-विसारिणः ॥३।१२।१५॥
zabda-ogha-nirmita*artha-ogha-pariNAma-visAriNa: ||3|12|15||
चिद् एवम् परिवारा सा जीव-शब्देन कथ्यते ।
cit_evam parivArA sA jIva-zabdena kathyate |
भावि-शब्दार्थ-जालेन बीजम् रूप-ओघ-शाखिनः ॥३।१२।१६॥
bhAvi-zabdArtha-jAlena bIjam rUpa-ogha-zAkhina: ||3|12|16||
चतुर्दश-विधाम् भूत-जालम् आवलित-अन्तरम् ।
caturdaza-vidhAm bhUta-jAlam Avalita*antaram |
जगज् जठर-गर्त-ओघम् प्रसरिष्यति वै ततः ॥३।१२।१७॥
jagaj_jaThara-garta-ogham prasariSyati vai tata: ||3|12|17||
असम्प्राप्त-आभिधा*आचारा चिज्-जवात् प्रस्फुरद् वपुः ।
a-samprApta-AbhidhA-AcArA cit*javAt pra.sphurat_vapu: |
सा च एव स्पर्श-तन्मात्रम् भावनाद् भवति क्षणात् ॥३।१२।१८॥
sA ca_eva sparza-tan.mAtram bhAvanAt_bhavati kSaNAt ||3|12|18||
पवन-स्कन्ध-विस्तारम् बीजम् स्पर्श-ओघ-शाखिनः ।
pavana.skandha-vistAram bIjam sparza-ogha-zAkhina: |
सर्व-भूत-क्रिया-स्पन्दस् तस्मात् सम्प्रसरिष्यति ॥३।१२।१९॥
sarva.bhUta-kriyA=spanda:_tasmAt samprasariSyati ||3|12|19||
तत्र एव चिद्.विलासेन प्रकाशो ऽनुभवाद् भवेत् ।
tatra_eva cit.vilAsena prakAza:_anubhavAt_bhavet |
तेजस् तन्.मात्रकम् तत् तु भविष्यद् अभिधा-अर्थकम् ॥३।१२।२०॥
tejas_tan.mAtrakam tat tu bhaviSyat_abhidhA*arthakam ||3|12|20||
तत् सूर्य*अग्नि-विजृम्भ.आदि-बीजम् आलोक-शाखिनः ।
tat sUrya*agni-vi.jRmbha.di=bIjam Aloka-zAkhina: |
तत्.समाद् रूप-विभेदेन संसारः प्रसरिष्यति ॥३।१२।२१॥
tat.samAt_rUpa-vibhedena saMsAra: pra.sariSyati ||3|12|21||
भावयंस् तनुताम् एव रस-स्कन्ध इव अम्भसः ।
bhAvayan tanutAm eva rasa-skandha* iva ambhasa: |
स्वदनम् तस्य सङ्घस्य रस-तन्मात्रम् उच्यते ॥३।१२।२२॥
svadanam tasya saGghasya rasa-tat.mAtram ucyate ||3|12|22||
भावि-वारि-विलास.आत्मा तद्.बीजम् रस-शाखिनः ।
bhAvi-vAri-vilAsa.AtmA tat.bIjam rasa-zAkhina: |
अन्योन्य-स्वदने तस्मात् संसारः प्रसरिष्यति ॥३।१२।२३॥
anyonya-svadane tasmAt saMsAra: pra.sariSyati ||3|12|23||
भविष्यद् रूप-संकल्प-नाम असौ कल्पना-आत्मक: ।
bhaviSyat_rUpa-saMkalpa-nAma_asau kalpanA-Atmaka: |
संकल्प-आत्म-गुणैर् गन्ध-तन्मात्रत्वम् प्रपश्यति ॥३।१२।२४॥
saMkalpa-Atma-guNai: gandha-tan.mAtratvam pra.pazyati ||3|12|24||
भावि.भू-गोलकत्वेन बीजम् आकृति-शाखिनः ।
bhAvi.bhU-golakatvena bIjam AkRti-zAkhina: |
सर्व.आधारद् मनस् तस्मात् संसारः प्रसरिष्यति ॥३।१२।२५॥
sarva.AdhArat_manas_tasmAt saMsAra: prasariSyati ||3|12|25||
चिता विभाव्यमानानि तन्मात्राणि परस्परम् ।
citA vibhAvyamAnAni tan.mAtrANi parasparam |
स्वयम् परिणतान्य् अन्तर् अम्बुनि इव निरन्तरम् ॥३।१२।२६॥
svayam pariNatAni_antar ambuni_iva nirantaram ||3|12|26||
तथा एतानि विमिश्राणि विविक्तानि पुनर् यथा ।
tathA_etAni vi.mizrANi viviktAni punar yathA |
न शुद्धान्य् उपलभ्यन्ते सर्व.नाश-अन्तम् एव हि ॥३।१२।२७॥
na zuddhAni_upa.labhyante sarva.nAza*antam eva hi ||3|12|27||
संवित्ति-मात्र-रूपाणि स्थितानि गगन-उदरे ।
saMvitti-mAtra=rUpANi sthitAni gagana-udare |
भवन्ति वट-जालानि यथा बीज-कण-अन्तरे ॥३।१२।२८॥
bhavanti vaTa.jAlAni yathA bIja.kaNa*antare ||3|12|28||
प्रसवम् परिपश्यन्ति शत-शाख्यम् स्फुरन्ति च ।
prasavam pari.pazyanti zata-zAkhyam sphuranti ca |
परमाण्व्-अन्तरे भान्ति क्षणात् कल्पी.भवन्ति च ॥३।१२।२९॥
paramANu-antare bhAnti kSaNAt kalpI.bhavanti ca ||3|12|29||
विवर्तम् एव धावन्ति निर्.विवर्तानि सन्ति च ।
vivartam eva dhAvanti nir.vivartAni santi ca |
चिद्.वेधितानि सर्वाणि क्षणात् पिण्डी.भवन्ति च ॥३।१२।३०॥
cit.vedhitAni sarvANi kSaNAt piNDI.bhavanti ca ||3|12|30||
तन्मात्र-गणम् एतत् स्यात् सा संकल्प-आत्मिका चितिः ।
tanmAtra-gaNam etat syAt sA saMkalpa-AtmikA citi: |
वेदना-त्रसरेण्व्-आभम् अनाकारा एव पश्यति ॥३।१२।३१॥
vedanA-trasareNu-Abham_anAkArA_eva pazyati ||3|12|31||
बीजम् जगत्सु ननु पञ्चक-मात्रम् एव
bIjam jagatsu nanu paJcaka-mAtram eva
बीजम् पराव्यवहित-स्थिति-शक्तिर् आद्या ।
bIjam parAvyavahita-sthiti-zaktir_AdyA |
बीजम् तदेव भवति इति सदा अनुभूतम्
bIjam tadeva bhavati_iti sadA_anubhUtam
चिन्मात्रम् एवम् अजम् आद्यम् अतो जगच्.छ्रीः ॥३।१२।३२॥
cit.mAtram evam ajam Adyam ata:_ jagat.zrI: ||3|12|32||
||
jd.* This Canto introduces a Technical Term <vivarta> *
which is used here, according to Atreya (Vision & Way...) for the first
time.
**vivarta m. -* An apparent or illusory form, an unreal appearance caused
by *avidyA.Ignorance/not.knowing.how- as distinct from
jJAna.Wisdom/Knowing.that- अविद्या or human error • (this is a favourite
doctrine of the Vedaantins according to whom the whole visible world is a
mere illusion—an unreal and illusory appearance—while the brahman.Immensity
or Supreme Spirit is the only real entity • as a serpent is a Vivarta of a
rope (रज्जु), so is the world a vivarta of the real entity brahman, and the
illusion is removed by *vidyA or true knowledge •:• "The term <#vivarta>
used by #bhavabhUti is found neither in the Upanishads nor in BG.
#gauDapAda has not used it. #bhavabhUti could not have learned it from
#zaGkara (who came after him). It is a term used in #yoga.vAsiSTha and in
#vAkyapadIya of #bhartRhari *–* BhavabhUti:— विद्या-कल्पेन मरुता vidyA-kalpena
marutA मेघानां भूयसामपि meghAnAm bhUyasAm api । ब्रह्मणीव विवर्तानां brahmaNIva
vivartAnAm क्वापि विप्रलयः कृतः kvApi vipralaya: kRta: ॥ u.6.6)" *MW. - The
belief [that yv.FM precedes #zaGkara and #gauDapAda] is very much
strengthened by a comparative study of yv.FM with #vAkyapadIya and
#vairAgya-zataka of #bhartRhari. There are some verses common to them (see
our "Yoga VaasiSTha and Its Philosophy", p.16 footnote). The main reason
why we hold that yv.FM is prior to #bhartRhari is that the doctrine of
#zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to
yv/FM. It is a doctrine which should have been mentioned in yv.FM at many
places, had its author been acquainted with it. "- Atreya, *Vision...*.
p.10. *–*
The term appears about 25 times in YV; and it should be noted
that all are in Book 3 or Books 6&7.
The term does not appear in Books 1 & 2 nor in Books 4 & 5.
Its frequent appearance in Books 6&7 should be no surprise;
the surprise is in its few appearances in Book 3 (Cantos 10, 12, 66, 100):
are they inserted commentary by the author of the Nirvaana Books?
do books 4 and 5 have a different origin?
and most especially, is Dr Atreya correct in suggesting
that this shows that YV precedes both Shamkara and Gaudapaada?
*o*ॐ*m*
FM.3.12
*HOW TO CREATE THE UNIVERSE*
*Vasishtha said—*
एतस्मात् परमाच् छान्तात् पदात् परमपावनात् ।
etasmAt paramAt zAntAt padAt parama-pAvanAt |
यथा इदम् उत्थितम् विश्वम् तच् छृणु उत्तमया धिया ॥३।१२।१॥
yathA_idam utthitam vizvam tat_zRNu_uttamayA dhiyA ||3|12|1||
.
*out.of Absolute Quietude*
*the state of Perfect Purity*
*this Universe*
*has*
*arisen*
*.*
*pay close attention & hear this now*
*. *
etasmAt paramAt zAntAt padAt parama-pAvanAt *+ *yathA idam utthitam vizvam
tat zRNu uttamayA dhiyA
.
*vlm.p.1. Vasishtha said:—From the state of perfect stillness and
tranquility of the supremely holy Spirit, the universe rose to being in the
manner that you must hear with your best understanding and attention.
*vlm. From the state of perfect quiescence and tranquillity of the
supremely Holy spirit....
*sv. ... from the one pure undivided cosmic being,
सुषुप्तम् स्वप्न.वद् भाति भाति ब्रह्मैव सर्गवत् ।
suSuptam svapna.vat_bhAti bhAti braह्मैva sarga.vat |
सर्व.आत्मकम् च तत्.स्थानम् तत्र तावत्.क्रमम् शृणु ॥३।१२।२॥
sarva.Atmakam ca tat.sthAnam tatra tAvat.kramam zRNu ||3|12|2||
.
*Deep Sleep *
*presents an appearance like a dream*
*&*
*the brahman.Immensity **presents an appearance like Creation*
*and*
*the self of everything is based in that*
*.*
*hear*
*something about that process*
*. *
suSuptam svapna.vat_bhAti bhAti brahma eva sarga-vat *+ *sarva.Atmakam ca
tat.sthAnam tatra tAvat.kramam zRNu
.
*vwv.406/3.12.2. What is asleep appears as a dream. brahman (the Absolute
Reality) alone appears as creation. That state is of the nature of all.
There, hear first the manner (of creation).
*vlm.p.2 As sound sleep displays itself in visionary dreams, so brahma
manifests Himself in the works of creation, of which He is the soul and
receptacle.
तस्य अनन्त-प्रकाश.आत्म-रूपस्य अनन्त-चिन्मणेः ।
tasya_ananta-prakAza.Atma-rUpasya_ananta-cit.maNe: |
सत्ता.मात्र-आत्मकम् विश्वम् यद् अजस्रम् स्वभावतः ॥३।१२।३॥
sattA.mAtra-Atmakam vizvam yat_ajasram svabhAvata: ||3|12|3||
.
*of*
*that Form of the Self of boundless Radiance*
*the wishing-stone of boundlesss Consciousness*
*something *
*in measured reality*
*this Universe *
*forever shows the nature*
*. *
tasya ananta-prakAza.Atma-rUpasya ananta-cit.maNe: *+ *sattA.mAtra-Atmakam
vizvam yat_ajasram svabhAvata:
.
*vlm.p.3 The world, which of its nature is continually progressive in its
course, is identical with the essence of that Being, whose form is selfsame
with the indescribable glory of His eternally brilliant Intellect
(#cintAmani, the wish-fulfilling jewel).
*sv.3 This universe is in fact the eternal effulgent infinite consciousness
तदात्मनि स्वयम् किम्चिच् चेत्यताम् इव गच्छति ।
tadAtmani svayam kimcit_cetyatAm iva gacchati |
अगृहीत-आत्मकम् संविद् अहम्-मर्शन-पूर्वकम् ॥३।१२।४॥
a.gRhIta-Atmakam saMvit_aham-marzana-pUrvakam ||3|12|4||
.
*that nature*
*in the Self itself*
*seems to become conceivable without grasping identity*
*Awareness*
*that precedes the sense of 'I'*
*. *
tad Atmani svayam kiMcit cetyatAm iva gacchati *+ *a.gRhIta-Atmakam
saMvit_ahaM-marzana-pUrvakam
.
*vwv.407/3.12.4. In that Self (or Absolute Reality), the Consciousness, of
its own accord, goes as it were tp the state of objectivity to a certain
degree, not seizing its real nature and preceded by the touch of ego.
*vlm.4. This chit or Intellect, then (i. e. after its inert quiescence),
gets of itself an intellection (chetyá) in itself, before assuming to
itself consciousness or the knowledge of egoism.
*vlm.p.4 This Intellect (#cit, cosmic consciousness), before assuming to
itself consciousness or the knowledge of self, gets of itself and in itself
an exercise of intellection (a thought). (This is the first stage in
perception by the soul).
*sv.4 which generates within itself the knowable (which would be known as
that which is to be) with an idea concerning its form (which is space), and
with an enquiry concerning itself.
*AS. Thus, it (the Brahman) by itself, without having taken up thoughts of
oneself and thus acquiring "ego" (agRhIta+Atmakam) goes to being
perceptible! * The idea is that while still in its cit*only mode he seems
to give rise to cetya (the perception), not_externally, just itself. The
creation cycle is described as cit->cetya-cetanA (the last is described in
verse 5). Thus, many accusatives that you imagined are really adverbs!
भाविनाम् आर्थ-कलनैः किम्चिद् ऊहित-रूपकम् ।
bhAvinAm Artha-kalanai: kimcit_Uhita-rUpakam |
आकाशाद् अणु शुद्धम् च सर्वस्मिन् भाति बोधनम् ॥३।१२।५॥
AkAzAt_aNu zuddham ca sarvasmin bhAti bodhanam ||3|12|5||
.
*by the objectifying of future things*
*its Form is somehow modified*
*: *
*from Space *
*a pure Atom clearly appears everywhere as awakened Realization*
*. *
bhAvinAm Artha-kalanai: kiMcit Uhita-rUpakam | AkAzAt_aNu zuddham ca
sarvasmin bhAti bodhanam
.
*vwv.408/3.12.5. This awakening of consciousness, subtler and clearer than
the sky, exists in everything, somewhat conceiving forms (or features) by
the grasping of future names and objects.
*vlm.p.5 Then this thinking Intellect (chetya-#cit) gets the notions
(bodha, knowledge or truth) of some faint images (uhita-rupas) which are
purer and lighter than air, and which receive their names and forms only
later. (The innate ideas are born before the embryonic mind or soul).
*AS. Having given rise to the perceivable, the actual perception now arises
(sarvasmin bodhanam bhAti). This perception is further described as:
Carrying images (UhitarUpakam) by formulation of future events (bhAvinAm
arthakalanai:) More subtle than space (AkAzAd aNu) Clear (zuddham) *Thus,
at this point, even though the world is not fully formed, it is acquiring
shape to match its future development_and a clear awareness of it_arises.
*jd. My three eds. all have .<bhAvinAmArtha>.
ततः सा परमा सत्ता स.चेतश् चेतन-उन्मुखी ।
tata: sA paramA sattA sa.ceta:_cetanA*unmukhI |
चिन्-नाम-योग्या भवति किम्चिल् लभ्यतया तथा ॥३।१२।६॥
cit-nAma-yogyA bhavati kimcit_labhyatayA tathA ||3|12|6||
.
*thus*
*This*
*Absolute Suchness*
*with chetas.Affectivity arousing chetana.Affectation *
*as Consciousness when given names *
*comes*
*somehow thus to attainability*
*. *
tata: sA paramA sattA sa.ceta: cetanA*unmukhI *+ *cit-nAma-yogyA bhavati
kiMcit labhyatayA tathA
.
*vwv.409/3.12.6. Then, that Absolute Existence (or Reality) possessed of
mind and on the point of perceiving, becomes fit for the appellation of
consciousness, by its attainability somewhat in that manner.
*vlm.p.6 Afterwards this transcendent essence (Intellect, Consciousness)
becomes an intelligent principle (sacheta) eager for intelligence
(chetana). It is now worthy of its name as Intellect or #cit on account of
its having attained what is called intelligence.
*AS. In continuation with the above chain of events, now the Brahma - the
absolute existance (paramA sattA) has cit_as an appropriate title since
there is something to perceive and develop and it gets on with the
development (cetanA*unmukhI)
घन-संवेदना पश्चाद् भावि-जीव-आदि-नामिका ।
ghana-saMvedanA pazcAt_bhAvi.jIva-Adi=nAmikA |
सम्भवत्य् आत्त कलना यदा उज्झति परम् पदम् ॥३।१२।७॥
sambhavati_Atta‑kalanA yadA_ujjhati param padam ||3|12|7||
.
*a thickening cloud of cognitions*
*next*
*as the various **Living.jIvas*
*becomes an impulse of Affective creation*
*when it_emits their perfected state*
*. *
ghana-saMvedanA pazcAt_bhAvi.jIva-Adi=nAmikA *+ *saMbhavati_Atta‑kalanA
yadA ujjhati param padam
.
*vwv.410/3.12.7. When it_abandons its Absolute position having assumed
grasping (or thinking), there occurs afterwards, the firm experience of
future becomings bearing the name of individual soul (or individualised
Consciousness) and the like.
*vlm.p.7 Lastly it takes the form of gross consciousness (ghana-samvedana)
and receives the name of the individual soul (jiva as the living cosmic
soul or Hiranyagarbha). It now loses its divine nature by reflecting on
itself. 8 Then this living principle is involved in thoughts relating only
to the world, but its nature depends on the divine essence (as the fallacy
of the snake depends on the substance of the rope).
*vlm.7. Lastly it takes the form of gross consciousness (ghana-.samvedana),
and receives the name of the living soul-jíva. It now loses its divine
nature by reflecting on itself: (i.e. its own personality).
*AS. ghana here means solid - not_a cloud!
*jd. it_also indicates condensation (like a cloud of condensed moisture),
and is a constant metaphor in YV
for the manifestation of vAsanA.Imprints.
*AS. Thereafter (pazcAt) with solidified perception (ghanasaMvedanA) and
having acquired creativity (AttakalanA), when it leaves the isolated
ultimate state (yadA param padam ujjhati), it takes the form of
(sambhavati) what is to be known as life in the future
(bhAvi-jIva-Adi-nAmikA).
सत्ता एव भावना-मात्र-सारा संसरण-उन्मुखि ।
sattA_eva bhAvanA-mAtra-sArA saMsaraNa-unmukhi |
तदा वस्तु-स्वभावेन त्व् अनुतिष्ठति ताम् इमाम् ॥३।१२।८॥
tadA vastu-svabhAvena tv_anutiSThati tAm imAm ||3|12|8||
.
*Suchness*
*is the very essence of bhAvana.Feeling*
*as it transforms into the saMsAra*
*that seems.to.be Reality*
*and thus that That_becomes this This*
*. *
sattA eva bhAvanA-mAtra-sArA saMsaraNa-unmukhi *+ *tadA vastu-svabhAvena tv
anutiSThati tAm imAm
.
*vwv.411/3.12.8. Absolute Existence, with mere thought_as its substance, is
ready for proceeding (in the course of worldly life). Then, it rises up
with the nature of objects along with (or following) this ideation.
समनन्तरम् एव अस्या: ख-सत्ता उदेति शून्यता ।
samanantaram eva_asyA: kha-sattA_udeti zUnyatA |
शब्द*आदि-गुण-बीजम् सा भविष्यद् अभिधा-अर्थदा ॥३।१२।९॥
zabda.Adi-guNa-bIjam sA bhaviSyat_abhidhA.artha-dA ||3|12|9||
.
*immediately afterward*
*the kha-space-Suchness arises*
*—*
*the emptiness that is the seed of sound*
*arises*
*which is to define becoming things*
*. *
samanantaram eva asyA: kha-sattA udeti zUnyatA *+ *zabda.Adi-guNa-bIjam sA
bhaviSyat_abhidhA.artha-dA
.
* #kha space is your "head.space", su.kha or du:kha, and figuratively the
sky.
*vwv. ... after this (ideation), there arises the Void constituting the
entity of the sky (or space). It ... causes the future objects and names.
*vlm.9. ... a void space into being, called Kham-vacuum (Arabic Kháviyetun)
...
*vwv.412/3.12.9. Immediately after this (ideation), there arises the Void
constituting the entity of the sky (or space). It is the seed of dualities
(or characteristics) like sound and causes the future objects and names.
*vlm.p.9 Afterwards an empty space rises into being called kham (vacuum)
which is the seed or source of the property of sound and which later
becomes expressive of meaning.
अहम्ता उदेति तदनु सह वै काल-सत्तया ।
ahaMtA_udeti tat.anu saha vai kAla-sattayA |
भविष्यद् अभिधा अर्थेन बीजम् मुख्य-जगत्-स्थितिः ॥३।१२।१०॥
bhaviSyat_abhidhA.arthena bIjam mukhya-jagat.sthiti: ||3|12|10||
.
*"I"-ness arises after that*
*together with the Time-Suchness*
*that is to define becoming things*
*—*
*the seed of the beginning of the world*
*.*
ahaMtA udeti tat.anu - *"I"-ness arises after that - *saha vai kAla-sattayA *+
*bhaviSyat_abhidhA.arthena *- *bIjam mukhya-jagat.sthiti:
*. *
*vwv. ... the ego along with the entity of time. It is the seed (or cause)
of the continuance of the primary worlds by means of the future objects and
names. *vlm. ... egoism and duration in the living soul; (i.e. the
simultaneousness of the ideas of self-entity and duration in the living
principle)....
*vlm.p.10 Next in order, the elements of egoism and duration are produced
in the individual soul. These two terms are the roots of the existence of
future worlds.
तस्याः शक्तेः परायास् तु स्व.संवेदन-मात्रकम् ।
tasyA: zakte: parAyA: tu sva.saMvedana-mAtrakam |
एतज् जालम् असद्*रूपम् सद् इव उदेति विस्फुरत् ॥३।१२।११॥
etat_jAlam asat*rUpam sat_iva_udeti visphurat ||3|12|11||
.
*for*
*out.of the Absolute shakti*
*the Power of its own saMvit.Awareness*
*that net of unreal Form, as.if it were So, arises glittering*
*. *
tasyA: zakte: parAyA: tu sva.saMvedana-mAtrakam *+ *etat jAlam a-sat=rUpam
sat iva udeti visphurat
.
*vlm.p.11 This ideal knowledge in Divine Spirit of the unreal forms of the
network of world was made to appear as a reality by omnipotent power.
*vlm.11. This ideal knowledge, of the unreal forms of the net-work of
world, in divine Spirit, was made to appear as a reality by the Omnipotent
power, (i. e. The ideal world appeared afterwards as real).
*sv.11 and the infinite abandons, as it were, its Absolute state, to limit
itself as the jiva.
एवम् प्रायात्मिका संविद् बीजम् संकल्प-शाखिनः ।
evam prAyA-AtmikA saMvit_bIjam saMkalpa-zAkhina: |
भवत्य् अहम्कार-कणस् ततः स्पन्दतया मरुत् ॥३।१२।१२॥
bhavati_ahamkAra-kaNa:_tata: spandatayA marut ||3|12|12||
.
*the Awareness proceeds*
*from the seed*
*as saMkalpa.Concept-Branches*
*:*
*aham.kAra "I"dentity provokes the spanda motion of the Air*
*.*
evam prAyA-AtmikA saMvit_bIjam saMkalpa-zAkhina: |
bhavati_ahaMkAra-kaNa: tata: spandatayA marut
.
*vwv.406/3.12.12. Consciousness whose nature is of such a kind, is the seed
of the tree of thought. That_becomes the spark of ego (or the sense of
self). From that (space which has manifested from thought) arises air due
to the characteristic of vibration.
*vlm.p.12 Thus the ideal self-consciousness became the seed (or root) of
the tree of desires that ego fluctuates in the form of air.
*vlm.12. Thus the ideal self-consciousness became the seed (or root) of the
tree of desires, which were vacilated by egoism in the form of air.
*sv.12 However, even then brahman remains the infinite, and there is no
real transformation into any of these.
चिद्.अहम्ता-वती व्योम शब्द-तन्मात्र-भावनात् ।
cit-ahamtA-vatI vyoma zabda-tan.mAtra-bhAvanAt |
खतो घनी भूय-शनै: ख-तन्मात्रम् भवत्य् अलम् ॥३।१२।१३॥
khato_ ghanI.bhUya-zanai: kha-tan.mAtram bhavati_alam ||3|12|13||
.
*the Conscious "I"dentity as Air*
*produces*
*the Sound-Element*
*from Space that has become denser*
*growing from the Space-Element*
*. *
cit-ahamtA-vatI vyoma - zabda-tan.mAtra-bhAvanAt *+ *khato
ghanI.bhUya-zanai: -
kha-tan.mAtram bhavati_alam
.
*vwv.415. That much of the ego-consciousness, consequent on imagining the
subtle element (or principle) of sound in the sky, completely becomes the
subtle sound-principle, gradually becoming dense from out.of the sky.
*vlm.p.13. The intellect {Chit.Consciousness/Buddhi.Intellect.jd} in the
form of airy ego thinks on the element of sounds (shabda tanmatram, the
element of sound in its subtle form) and it becomes by degrees denser than
the rarified air and produces the element of mind.
*AS. When the cit_acquires ego, by formulating the sound that occupies
space (vyoma-tanmAtra-bhAvanAt), by becoming more solid than space in steps
(zanai: khata: ghanIbhUya) it_becomes pervasive like the space
(kha-tanmAtram alam bhavati) - this pervasiveness is that of the primordial
sound now!
भावि-नामार्थ-रूपम् तद् बीजम् शब्दौघ-शाखिनः ।
bhAvinAm Artha-rUpam tat_bIjam zabda-ogha-zAkhina: |
पद-वाक्य-प्रमाण-आख्यम् वेद-वृन्दम् विकासितम् ॥३।१२।१४॥
pada-vAkya-pramANa-Akhyam veda-vRndam vi.kAsitam ||3|12|14||
.
*as the formation of future things*
*that seed of the branching word-tree*
*—words and speech and testimony—*
*flowers with the vedas*
*.*
bhAvinAm Artha-rUpam tat_bIjam zabda-ogha-zAkhina: *+ *pada-vAkya-pramANa-Akhyam
veda-vRndam vi.kAsitam
.
*vlm.p.14 Sound is the seed (or root) of words that later became diverse in
the forms of names or nouns and significant terms. Words evolved and became
as numerous as shoots on trees, and as varied as inflected speech,
sentences, and the collections of Vedas and other scriptures.
*vlm. ... the assemblage of words, as shoots of trees, is varied in padas
or inflected words, vAkyas or sentences, and the collections of vedas and
zAstras.
तस्माद् उदेष्यत्य् अखिला जगच्-छ्रीः परमात्मनः ।
tasmAt_udeSyati_akhilA jagat-zrI: paramAtmana: |
शब्द*ओघ-निर्मित-अर्थ*ओघ-परिणाम-विसारिणः ॥३।१२।१५॥
zabda-ogha-nirmita*artha-ogha-pariNAma-visAriNa: ||3|12|15||
.
*&*
*so*
*from That Absolute Self will arise the wonder of this world*
*as all this mighty multitude of words and their meanings evolve*
*.*
*from.that/therefore* *will-arise/issue.forth the whole world's plenty- **@
the *paramAtma.*Absolute.Self* | *@ the* zabda.*word/sound**ogha*.flood-*
nirmita.*constructed/measured.out-**artha.*meaning/thing**ogha*.flood-*
pariNAma.*change/transformation*-visAri.*spread/issuing-*Na:*. *
.
*vwv.417.y3.12.15. The entire wealth of worlds would arise from that
Absolute Self, spreading the development of the multitude of objects
brought into existence by the multitude of sounds.
*vlm.p.15 It is from this Supreme Spirit that all these worlds derived
their beauty and the multitude of words (which sprang from the sounds),
full of meaning, became widespread.
* tasmAt.*from.that/therefore*- udeSyati.*xxx-* akhila.*total-*A.*-f.-*
jagat.*world-*zrI.*plenty- **@ the *paramAtma.*Absolute.Self*.na: | *@ the*
zabda.*word/sound**ogha*.flood-*nirmita.*constructed/measured.out-**artha.
*meaning/thing**ogha*.flood-*pariNAma.*change/transformation*-visAri.
*spread/issuing-*Na:*. *
चिद् एवम् परिवारा सा जीव-शब्देन कथ्यते ।
cit_evam parivArA sA jIva-zabdena kathyate |
भावि-शब्दार्थ-जालेन बीजम् रूप-ओघ-शाखिनः ॥३।१२।१६॥
bhAvi-zabdArtha-jAlena bIjam rUpa-ogha-zAkhina: ||3|12|16||
.
*it is thus that the covering of Consciousness that is called the
Living.jIva*
*the network of word-meaning*
*seeds the branches of the multitude of Forms*
*. *
cit_evam parivArA - sA jIva-zabdena kathyate *+ *bhAvi-zabdArtha-jAlena -
bIjam rUpa-ogha-zAkhina:
.
*vwv.418.y3.12.16. That Consciousness- with such retinue is described by
the word "individual soul". It is the seed of the tree of multitudes of
forms through the large number of future sounds and meanings.
*vlm.p.16 Consciousness expressed as this family of its offspring is
described as the living individual soul (jiva) which afterwards became the
source of all forms of beings known under a variety of expressions.
*vlm.16. The Intellect having such a family as its offspring, is expressed
by the word jíva (zoa) or the living soul, which became afterwards the
arbor (or source) of all forms of beings, known under a variety of
expressions and their significations. (i. e. The living god Brahmá became
the cause of the formal world, from the tanmátra elements produced by
Brahma).
चतुर्दश-विधाम् भूत-जालम् आवलित-अन्तरम् ।
caturdaza-vidhAm bhUta-jAlam Avalita*antaram |
जगज् जठर-गर्त-ओघम् प्रसरिष्यति वै ततः ॥३।१२।१७॥
jagaj_jaThara-garta-ogham prasariSyati vai tata: ||3|12|17||
.
*the fourteen sorts of beings*
*the species in their succession*
*flowing in the womb of the world*
*—*
*all will emerge only from That*
*.*
caturdaza-vidhAm bhUta-jAlam Avalita*antaram *+ *jagat jaThara-garta-ogham
prasariSyati vai tata:
.
*vwv.419.y3.12.17. From that will spread forth the fourteen kinds of the
collection of created beings into the multitude of hollows in the belly of
the worlds, moving all around the interior.
*vlm.p.17 From this individual soul sprang the fourteen kinds of living
beings that fill the cells in the bowels of all worlds.
*vlm.17. The fourteen kinds of living beings, which fill the cells in the
bowels of all worlds, sprang afterwards from this living soul. (These
include all vegetable and animal life and all such as increase in bulk and
growth).
*AS. From it will surely spread (tata: vai prasariSyati) , the fourteen
types of life species (caturdazavidham bhUta-jAlam) , flowing in the hollow
of the belly of the world (jagad-jaThara-garta-ogham) and circulating in it
(Avalita*antaram).
असम्प्राप्त-आभिधा*आचारा चिज्-जवात् प्रस्फुरद् वपुः ।
a-samprApta-AbhidhA-AcArA cit*javAt pra.sphurat_vapu: |
सा च एव स्पर्श-तन्मात्रम् भावनाद् भवति क्षणात् ॥३।१२।१८॥
sA ca_eva sparza-tan.mAtram bhAvanAt_bhavati kSaNAt ||3|12|18||
.
*not yet defined in this process*
*from a chit-impulse*
*the body emanates*
*as the sparsha Touch‑Element is suddenly conceived*
*.*
a-saMprApta-AbhidhA-AcArA cit-javAt pra.sphurat vapu: *+ *sA ca_eva
sparza-tan.mAtram bhAvanAt_bhavati kSaNAt
.
*vwv.420. That Consciousness alone, which has not_acquired a mode or
behavior, with its nature throbbing with speed, becomes the subtle element
(0r principle) of touch in a moment, on account of imagination.
*vlm.p.18 It was then that Consciousness, by a motion and inflation of
itself and as instantaneously as a thought, became the subtle-form element
(tanmatra) of touch and feeling (the air), which was yet without name or
action. This breath caused air, which expanded itself and filled all bodies
that are objects of touch and feeling.
*vlm.18. It was then, that the Intellect_by a motion and inflation of
itself, and at_an instantaneous thought, became the element tanmátra of
touch and feeling (the air), which was yet without its name and action.
*sv.18 And all these are the manifestations of the creative-thought of
consciousness.
पवन-स्कन्ध-विस्तारम् बीजम् स्पर्श-ओघ-शाखिनः ।
pavana.skandha-vistAram bIjam sparza-ogha-zAkhina: |
सर्व-भूत-क्रिया-स्पन्दस् तस्मात् सम्प्रसरिष्यति ॥३।१२।१९॥
sarva.bhUta-kriyA=spanda:_tasmAt samprasariSyati ||3|12|19||
.
*scattered from the shoulders of the wind*
*is the seed of the tree*
*with its many branches of Touch*
*.*
*the vibrancy of all beings and their acts will emerge*
*from That*
*.*
pavana.skandha-vistAram bIjam sparza-ogha-zAkhina: *+ *sarva.bhUta-kriyA=spanda:
tasmAt saMprasariSyati
.
*vwv. ... the seed of the tree in the form of a multitude of
touch-sensations with spreading branches in the form of air (or vital
energy).
*vlm.p.19 The air, which is the seed (root) of the tree of tangibles, then
developed itself into branches composed of the various kinds of winds that
cause breath and motion in all beings.
*VA. Vital airs expand from that seed (of consciousness) as multiple
branches of various touches, and will become all the actions and energies
of all beings.
तत्र एव चिद्.विलासेन प्रकाशो ऽनुभवाद् भवेत् ।
tatra_eva cit.vilAsena prakAza:_anubhavAt_bhavet |
तेजस् तन्.मात्रकम् तत् तु भविष्यद् अभिधा-अर्थकम् ॥३।१२।२०॥
tejas_tan.mAtrakam tat tu bhaviSyat_abhidhA*arthakam ||3|12|20||
.
*and then indeed the play of chit.Consciousness in consequence becomes
tejas.Heat*
*the Element of Radiance*
*defining all the forms of light*
*. *
tatra.*there/aboutThat*- eva.*indeed**/only- by/with* cit.*Consciousness*
.vilAsa.*play/diversion-*.ena - prakAza.*Radiance*-: *from/thru *anubhava.*Experience/Apparency,
*understanding • impression on the mind not > memory.At - bhavet.*becomes*
| tejas.*heat.energy-*tanmAtraka.*That.measured/elemental-*m - tat.*that*.one-
tu.*tho* - bhaviSyati*.going.to.become-* abhidhA.*definition/title-*
*arthaka.*meaning-*m*. *
.
*vlm.p.20 Then, at its pleasure and from its idea of light, Consciousness
produced the elemental essence of luster, which later received its
different names (sunlight, moonlight, starlight, firelight, lightening).
21 Then the sun, fire, lightning and others that are the seeds (or roots)
of the tree of light, caused the various colors that filled the world.
*vwv. ... That indeed is the subtle element (or principle) of form
producing future names and objects. .vlm.20. ... the elemental essence of
lustre, which received afterwards its different names .... *sv. ... when
this consciousness thought 'I am light', sources of light like the sun,
etc., were instantly created.
* tatra.*there/aboutThat*- eva.*indeed**/only- by/with* cit.*Consciousness*
.vilAsa.*play/diversion-*.ena - prakAza.*Radiance*-: *from/thru *anubhava.*Experience/Apparency,
*understanding • impression on the mind not > memory.At - bhavet.*becomes*
| tejas.*heat.energy-*tanmAtraka.*That.measured/elemental-*m - tat.*that*.one-
tu.*tho* - bhaviSyati*.going.to.become-* abhidhA.*definition/title-*
*arthaka.*meaning-*m*. *
तत् सूर्य*अग्नि-विजृम्भ.आदि-बीजम् आलोक-शाखिनः ।
tat sUrya*agni-vi.jRmbha.di=bIjam Aloka-zAkhina: |
तत्.समाद् रूप-विभेदेन संसारः प्रसरिष्यति ॥३।१२।२१॥
tat.samAt_rUpa-vibhedena saMsAra: pra.sariSyati ||3|12|21||
.
*That*
*is*
*the seed of the sun's fire*
*and*
*the world-branches which arise from That*
*—One formed into many—*
*so*
*the saMsAra will emerge*
*.*
tat sUrya*agni-vi.jRmbha-Adi=bIjam Aloka-zAkhina: |
tat.samAt rUpa-vibhedena saMsAra: pra.sariSyati ||3|12|21||
*vwv.423. That (subtle element of form) is the seed of the tree of
light-sensations such as a the appearance of the Sun, Fire, and the like.
From that, worldly life will proceed with difference in forms.
भावयंस् तनुताम् एव रस-स्कन्ध इव अम्भसः ।
bhAvayan tanutAm eva rasa-skandha* iva ambhasa: |
स्वदनम् तस्य सङ्घस्य रस-तन्मात्रम् उच्यते ॥३।१२।२२॥
svadanam tasya saGghasya rasa-tat.mAtram ucyate ||3|12|22||
.
*becoming thinner then*
*Water produces the flavor-trace*
*the contact of which with tasting*
*is called the Flavor-Element*
*.*
bhAvayan tanutAm eva rasa-skandha iva ambhasa: *+ *svadanam tasya saGghasya
rasa-tan.mAtram ucyate
.
*AS. From the liquid (ambhasa:) by [its] becoming more subtle (tanutAm eva
bhAvayan) it_becomes the body of rasa - taste, the tasting property of
that_body (tasya saGghasya svadanam) is called the rasa element.
*vwv.424. Contemplating only the state of manifestation of water as the
body of the subtle element of taste, the tasting of its association(by the
ego-consciousness) is described as the subtle principle of taste.
*vlm.p.22 Consciousness reflected on the lack of fluidity and produced the
liquid body of waters whose taste constitutes the element (tanmatra) of
flavor in its subtle form.
भावि-वारि-विलास.आत्मा तद्.बीजम् रस-शाखिनः ।
bhAvi-vAri-vilAsa.AtmA tat.bIjam rasa-zAkhina: |
अन्योन्य-स्वदने तस्मात् संसारः प्रसरिष्यति ॥३।१२।२३॥
anyonya-svadane tasmAt saMsAra: pra.sariSyati ||3|12|23||
.
*and so the Self plays with water that is the seed of the Flavor Tree*
*and all the tastes that_emerge in the saMsAra*
*.*
bhAvi-vAri-vilAsa.AtmA - tat.bIjam rasa-zAkhina: *+ *anyonya-svadane tasmAt
- saMsAra: pra.sariSyati
.
*vwv.425. That (subtle element of taste) which is the essence of the play
of future water-manifestations, is the seed of the tree of
taste-sensations. On account of that, worldly life will advance in mutual
tasting.
*vlm.23. The desire of the soul for different flavours (rasas), is the seed
of the tree o£ taste, and it is by the relish of a variety of tastes, that
the world is to go on in its course.
*vlm.p.23 The desire of the soul for different flavors (rasa, bliss) is the
seed of the tree of taste, and it is by the relish of a variety of tastes
that the world is to go on in its course.
भविष्यद् रूप-संकल्प-नाम असौ कल्पना-आत्मक: ।
bhaviSyat_rUpa-saMkalpa-nAma_asau kalpanA-Atmaka: |
संकल्प-आत्म-गुणैर् गन्ध-तन्मात्रत्वम् प्रपश्यति ॥३।१२।२४॥
saMkalpa-Atma-guNai: gandha-tan.mAtratvam pra.pazyati ||3|12|24||
.
*evolving a Formal Concept*
*is the nature of Imagining*
*.*
*with Self-conceived guNa.Qualities*
*the state of an Odor Element*
*is meted.out*
*.*
bhaviSyat rUpa-saMkalpa-nAmA asau kalpanA-Atmaka: *+ *saMkalpa-Atma-guNai:
gandha-tan.mAtratvam pra.pazyati
.
*vwv.426. That (ego-consciousness) of the nature of imagination, having
future names, ideas, and forms, experiences the state of the subtle element
(or principle) of smell by means of its qualities consisting of thought.
*vlm.p.24 Then the self-willed brahma, wishing to produce the visible
earth, caused the property of smell to appertain to it from his own subtle
element of it. 25 He made his elemental solidity the seed or source of the
tree of forms, as he made his own element of roundness underlie the
spherical world.
*AS. Then it, taking on the identity of its future form (of earth)
(bhaviSyat-rUpa-saMkalpa-nAmA asau), with its creativity (kalpanAtmaka:),
with the natural qualities of creativity (saMkalp*Atma-guNai:) perceives
(prapazyati) the fragrant_element (gandha-tanmAtram).
भावि.भू-गोलकत्वेन बीजम् आकृति-शाखिनः ।
bhAvi.bhU-golakatvena bIjam AkRti-zAkhina: |
सर्व.आधारद् मनस् तस्मात् संसारः प्रसरिष्यति ॥३।१२।२५॥
sarva.AdhArat_manas_tasmAt saMsAra: prasariSyati ||3|12|25||
.
*with the future worlds condensing as globes*
*from the seed of the tree of embodiment*
*from that_all-supporting manas Mind*
*the saMsAra will emerge*
*.*
bhAvi.bhU-golakatvena - bIjam AkRti-zAkhina: *+ *sarva.AdhArat manas tasmAt
- saMsAra: prasariSyati
.
*vwv.427. (The subtle element of smell), by its nature consisting of future
earth-manifestations, is the seed of the tree of things with body. From
that, constituting the support of all (tangible things), worldly life will
proceed.
चिता विभाव्यमानानि तन्मात्राणि परस्परम् ।
citA vibhAvyamAnAni tan.mAtrANi parasparam |
स्वयम् परिणतान्य् अन्तर् अम्बुनि इव निरन्तरम् ॥३।१२।२६॥
svayam pariNatAni_antar ambuni_iva nirantaram ||3|12|26||
.
*thus*
*chit.Consciousness*
*becomes distinguished as the tan.matras, the Elements*
*each different*
*developing as water thickens into ice*
*. *
*by/with* cit.*Consciousness*.A* –* vibhAvyamAna.
*distinguishable/differently.felt.things-*Ani - tat.*That*.mAtra.
*measure/mode*-Ani.*s -* parasparam.*mutually-* | svayam.*itself* –
pariNata.*transform/developed*.Ani.*s-* antar.*within/inner *- ambu.*water*
*s-*ni iva.*like*- nirantara.*dense/without.interval. *
.
*vwv.428. The subtle elements develop with one another continually, of
their own accord, like (the growth of things) internally in water. *vlm.
... as the bubbles of water rise and subside in itself.
*vlm.p.26 These elements are all evolved from Consciousness and remain
within Consciousness, just like bubbles of water rise and subside in
itself.
*sv.26 .. like ripples on the surface of the ocean. *VA. ... mixed in
themselves as water within water.
*AS. I don't see any ice or thickening!
*jd. Note the variety of readings here. If nirantaram is read as an ind.
adverb, it connects with parasparam, so VA reads "mixing". I read the sense
of <ghana> here, 'condensation'--so, as a Canadian, I read "ice"—a creative
process in water which goes beyond merely mixing.
O*tt.part. #*nirantara* **adj.-* having no interval (in space or time),
dense, uninterrupted, constant (-tA) • abounding in, full of (comp.) ••
#nirantaram *-ind.-* closely, tightly, firmly; constantly, continually;
immediately, at once.
** by/with* cit.*Consciousness*.A* – *vibhAvyamAna.
*distinguishable/differently.felt.things-*Ani - tat.*That*.mAtra.
*measure/mode*-Ani.*s -* parasparam.*mutually-* | svayam.*itself* –
pariNata.*transform/developed*.Ani.*s-* antar.*within/inner *- ambu.*water*
*s-*ni iva.*like*- nirantara.*dense/without.interval. *
तथा एतानि विमिश्राणि विविक्तानि पुनर् यथा ।
tathA_etAni vi.mizrANi viviktAni punar yathA |
न शुद्धान्य् उपलभ्यन्ते सर्व.नाश-अन्तम् एव हि ॥३।१२।२७॥
na zuddhAni_upa.labhyante sarva.nAza*antam eva hi ||3|12|27||
.
*all beings are mixtures of these Elements*
*which seem separate,*
*but *
*which are not seen in purity till the Doomsday dissolution*
*. *
*thus these mixed ones -* vivikta.*separated/discerned.s -* punar.*again-*
*so*
na.*not**clear/pure. ones **get.known/conceived after **all*-*destruction **indeed/only
-* hi.*for/!*
.
*vwv.429. These (subtle elements) are so mixed that they are indeed not
perceived again as pure and separated, quite up to the disappearance of
everything.
*vlm.p.27 In this manner, all beings remain in their combined states until
their final dissolution into simple and separate forms.
*VA/AS. So all of these elements are mixed and separated again and again
and are not found in pure state (na zuddhAni upalabhyante) until the time
of the final dissolution.
*. *
** *tathA.*thus/in.that.way-* etAni.*these.ones-* vimizra.*mix/mingleds-*Ani
*-* vivikta.*separated/discerned.s-*Ani *-* punar.*again-* yathA
*.so/in.this.way-* | na.*not*- zuddha.*clear/pure.s-*Ani *- *upalabhyante.*they.get.known/conceived
**-* sarva.*all*-nAza.*destruction-after -* eva.*indeed**/only -* hi.*for/!*
http://www.redbeet.com/pictures/banyan tree
<http://www.redbeet.com/pictures/banyan_tree>
संवित्ति-मात्र-रूपाणि स्थितानि गगन-उदरे ।
saMvitti-mAtra=rUpANi sthitAni gagana-udare |
भवन्ति वट-जालानि यथा बीज-कण-अन्तरे ॥३।१२।२८॥
bhavanti vaTa.jAlAni yathA bIja.kaNa*antare ||3|12|28||
.
*these Forms are only saMvitti.Understanding,*
*established in the world-emergence*
*—*
*like a seed*
*that grows into a Banyan tree*
*.*
saMvitti.*Awareness.process-*mAtra.*measure/mode*-rUpa.*form*-Ani.*s-*
sthita.*existent/situate*-Ani.*s-* gagana.*sky*-udara.*inside/belly-in* |
bhavanti.*x- *vAta.*wind/blown*-jAla.*net-*Ani.*s-* yathA*.so/in.this.way-*
bIja.*seed-*kaNa.*bit**/drop-*antara.*inner/within*-e:-*in*
*. *
*vwv.430. (All things) existing in the interior of (the subtle element of)
space, as hosts of banian trees exist within the small banian seeds, are of
the nature of mere consciousness.
*vlm.28. All those things, which are but forms and formations of pure
Intellect, remain within the sphere of Divine Intelligence, as the germs of
the big banian tree, reside in the forms of pollen and the seed.
*vlm.p.28 All things, which are only forms and formations of pure
Intellect, remain within the sphere of Divine Intelligence, as the subtle
form of a big banyan tree resides in the forms of pollen and seed.
.
O*tt. #vit to know, possess WIT. #vitti –f.- consciousness • understanding,
intelligence, saMhitup. • finding, acquisition, gain ChUp. •• #saMvitti
perception, feeling, sense of (comp.) sarvad. • awareness/understanding •
AsIt saMzAnta-saMvitti: samAdhi-pariNAmavAn ||3|12| y7016.001.
प्रसवम् परिपश्यन्ति शत-शाख्यम् स्फुरन्ति च ।
prasavam pari.pazyanti zata-zAkhyam sphuranti ca |
परमाण्व्-अन्तरे भान्ति क्षणात् कल्पी.भवन्ति च ॥३।१२।२९॥
paramANu-antare bhAnti kSaNAt kalpI.bhavanti ca ||3|12|29||
.
*sprouting*
*it grows*
*and a hundred branches are manifest*
*.*
*they flash within the Primal Atom*
*and at once they become established*
*.*
prasavam pari.pazyanti zata-zAkhyam sphuranti ca *+ *paramANu-antare bhAnti
kSaNAt kalpI.bhavanti ca
.
*vlm.p.29 These sprouted forth in time and burst out into a hundred
branches. Having been concealed in an atom, they became as big as if they
were to last forever.
*vwv. ... within the tiniest_atom. In a moment, they meet with their end.
*vlm. ... after having been concealed in an atom, became as big as they
were to last for ever.
विवर्तम् एव धावन्ति निर्विवर्तानि सन्ति च ।
vivartam eva dhAvanti nir.vivartAni santi ca |
चिद्.वेधितानि सर्वाणि क्षणात् पिण्डी.भवन्ति च ॥३।१२।३०॥
cit.vedhitAni sarvANi kSaNAt piNDI.bhavanti ca ||3|12|30||
.
*tho*
*only illusion*
*yet*
*they seem to be non-illusory*
*.*
*they are only chit-projections that_assume sudden embodiment*
*.*
vivarta.*x-*m eva.*indeed**/only-* dhAvanti.*x-* nirvivarta.*x.s-*Ani *-*
santi.*x-* ca.*too*- |
cit.*Consciousness*.vedhita.*xxx.s-*Ani sarva.*all**.s-*ANi At.*from/thru *
kSaNa.*instant/moment*-.At – *they become* piNDI.*Lumps-*bhavanti ca
(*piNDI.bhU – becoming a Lump, like the piNDa.Lump of the Funeral Rites.
.
*vwv.432/3.12.30. All things pierced by consciousness run toward illusory
appearance, but remain without modifications (in their real nature). They
become solidified (or dense) in a moment.
*vlm.p.30 Such is the growth and multiplication of things within
Consciousness until development is stopped by its contraction, then
weakened in their bodies by its desertion, until they droop down in the
end.
*sv.30 These material appearances are ever changing and the reality exists
unchanged; since these are all linked with consciousness, they instantly
become gross physical substance
#*vivarta m. -* (in vedAnta phil.) An apparent or illusory form, an unreal
appearance caused by *avidyA अविद्या or human error • (this is a favourite
doctrine of the vedAntins according to whom the whole visible world is a
mere illusion—an unreal and illusory appearance—while brahman or Supreme
Spirit is the only real entity • as a serpent (सर्प) is a vivarta of a rope
(रज्जु), so is the world a vivarta of the real entity brahman, and the
illusion is removed by *vidyA or true knowledge •:• "The term <#vivarta>
used by #bhavabhUti is found neither in the Upanishads nor in BG.
#gauDapAda has not used it. #bhavabhUti could not have learned it from
#zaGkara (who came after him). It is a term used in #yoga.vAsiSTha and in
#vAkyapadIya of #bhartRhari *–* BhavabhUti:— विद्या-कल्पेन मरुता vidyA-kalpena
marutA मेघानां भूयसामपि meghAnAm bhUyasAm api । ब्रह्मणीव विवर्तानां brahmaNIva
vivartAnAm क्वापि विप्रलयः कृतः kvApi vipralaya: kRta: ॥३।१२। u.6.6)" *MW.
- The belief [that yv.FM precedes #zaGkara and #gauDapAda] is very much
strengthened by a comparative study of yv.FM with #vAkyapadIya and
#vairAgya-zataka of #bhartRhari. There are some verses common to them (see
our "Yoga VaasiSTha and Its Philosophy", p.16 footnote). The main reason
why we hold that yv.FM is prior to #bhartRhari is that the doctrine of
#zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to
yv/FM. It is a doctrine which should have been mentioned in yv.FM at many
places, had its author been acquainted with it. "- Atreya, *Vision...*.
p.10. *–*
तन्मात्र-गणम् एतत् स्यात् सा संकल्प-आत्मिका चितिः ।
tanmAtra-gaNam etat syAt sA saMkalpa-AtmikA citi: |
वेदना-त्रसरेण्व्-आभम् अनाकारा एव पश्यति ॥३।१२।३१॥
vedanA-trasareNu-Abham_anAkArA_eva pazyati ||3|12|31||
.
*this Elemental quality would be the chit-ness*
*emerging as saMkalpa Concepts*
*:*
*Sensation like dust drifting in the wisdom-light, the bodiless-yet-seen*
*.*
tanmAtra-gaNam etat syAt sA saMkalpa-AtmikA citi: |
vedanA-trasareNu-AbhamanAkArA eva pazyati ||3|12|31||
*vlm.31. ... elementary tanmátra, produced in the Intellect out.of its own
volition ... *VA. ... sensations being as tiny dust particles without form
in the beam of light. *AS. The creative cit, which is really formless
(saMkalpa-AtmikA anAkArA eva citi:) perceives it_as only dustlike particles
of senses (vedanA-trasareNu-Abham).
* #*citi -f.-* an uncommon term. MW = the thinking mind devIm.5.36. AS
reads "creative cit,". It is emergent Consciousness.
*vlm.31. Thus is this class of elementary tanmátra, produced in the
Intellect out.of its own volition, and are manifested in the form of
formless minutiæ to sight.[.] (trasaranus).
*vlm.p.31 In this way the elements in their subtle forms (tanmatras) are
produced in Consciousness out of its own volition and are manifested to
sight in the form of formless minutiae.
*VA. This multitude of tanmatras are of the nature of notions in
Consciousness, sensations being as tiny dust particles without form in the
beam of light.
*AS. The which is really formless (saMkalpa-AtmikA anAkArA eva citi:)
perceives it_as only dustlike particles of senses (vedanA-trasareNu-Abham).
बीजम् जगत्सु ननु पञ्चक-मात्रम् एव
bIjam jagatsu nanu paJcaka-mAtram eva
बीजम् पराव्यवहित-स्थिति-शक्तिर् आद्या ।
bIjam parAvyavahita-sthiti-zaktir_AdyA |
बीजम् तदेव भवति इति सदा अनुभूतम्
bIjam tadeva bhavati_iti sadA_anubhUtam
चिन्मात्रम् एवम् अजम् आद्यम् अतो जगच्.छ्रीः ॥३।१२।३२॥
cit.mAtram evam ajam Adyam ata:_ jagat.zrI: ||3|12|32||
.
*so*
*the seed of the worlds*
*consisting of these five elements*
*the seed of primal conditioning Power*
*only that seed ever becomes experienced*
*.*
*thus*
*measured Consciousness*
*unborn and primal*
*is the multitude of worlds*
*.*
bIjam jagatsu nanu paJcaka-mAtram eva - bIjam parAvyavahita-sthiti-zaktir
AdyA *+ *bIjam tadeva bhavati iti sadA anubhUtam - cit.mAtram evam ajam
Adyam ata: jagat.zrI:
.
*vlm.p.32 These five-fold elements are only the seeds of all things in the
world. They are seeds of the primary momentum that was given to them (in
the beginning). To our way of thinking, they are the seeds of elementary
bodies, but in their real nature, they are the uncreated ideal shapes of
Consciousness replenishing the world.
*vlm.32. These five-fold elements are verily the only seeds of all things
in the world. They are the seeds of the primary momentum that was given to
them (in the beginning). In our notions, they are the seeds of elementary
bodies, but in their real nature, they are the increate ideal shapes of the
Intellect replenishing the world. Tanmátra or tat-mátra might_be rendered
from its affinity as "that matter," but the idealistic theory of vedánta
being opposed to that of the materialistic, it_expresses only the idea and
not the matter.
*sv.32 though all these are the infinite consciousness alone, which has
undergone no change whatsoever.
*o*ॐ*m*
DAILY READINGS tu 16 April, 2019
fm5050 2.ap16..18 Getting Free of Affectivity .z85
https://www.dropbox.com/s/8stupsfgja2cmvn/fm5050%202.ap16..18%20Getting%20Free%20of%20Affectivity%20.z85.docx?dl=0
fm7061 3.ap16 After Doomsday What? .z26
https://www.dropbox.com/s/5elv1l9aeujx44n/fm7061%203.ap16%20After%20Doomsday%20What%20.z26.docx?dl=0
fm3013 1.ap16..18 The Origin of the SelfBorn Brahmaa .z54
https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
FM.3.13 THE ORIGIN OF THE SELFBORN BRAHMAA
FM.3 complete
https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
fm3013 1.ap16..18 The Origin of the SelfBorn Brahmaa .z54
https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
सर्ग ३.१३
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमे ब्रह्मणि स्फारे समे राम समस्थिते ।
parame brahmaNi sphAre same, rAma, sama-sthite |
अन्.उत्पन्न-नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
पूर्वम् चेत्यत्व-कलनम् सतश् चेत्य-अंश=चेतनात् ।
pUrvam cetyatva-kalanam sata:_cetya.aMza=cetanAt |
उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥२॥
udeti citta-kalanam citi-zaktitva-cetanAt ||2||
ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
ततो ऽस्य माया-कलनम् चेत्य.एक-परता.आवशात् ॥३॥
tata:_asya mAyA-kalanam cetya.eka-paratA.AvazAt ||3||
ततो बुद्धित्व-कलनम् अहम्ता-परिणामत: ।
tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
एतद् एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥४॥
etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||4||
उच्छूनाद् अन्य-तन्मात्र-भावनाद् भूत-रूपिणः ।
ucchUnAt_anya-tat.mAtra-bhAvanAt_bhUta-rUpiNa: |
अयम् इत्थम् महा-गुल्मो जगदादिर् विलोक्यते ॥५॥
ayam ittham mahA-gulma:_jagat.Adi:_vilokyate ||5||
झटित्य् एवम् क्रमेण इति स्वप्ने पुरम् इवाकृतम् ।
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश-महाटव्याम् उद्भूय.उद्भूय नश्यति ॥६॥
mahAkAza-mahATavyAm udbhUya.udbhUya nazyati ||6||
जगत्-करञ्ज-कञ्जानाम् बीजम् एतद् अवापजम् ।
jagat-karaJja-kaJjAnAm bIjam etat_avApa.jam |
न अपेक्षते किम्चिद् अपि क्षिति-वार्य्.अनल.आदिकम् ॥७॥
na_apekSate kim.cit_api kSiti-vAri.anala.Adikam ||7||
एतच् चिदात्मकम् पश्चात् किल उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvi.Adi kariSyati |
स्वम् स्वप्न.वित्-पुरम् इव चिन्मात्र.आत्मकम् एव यत् ॥८॥
svam svapna.vit-puram iva cit.mAtra.Atmakam eva yat ||8||
जगदाद्य्.अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
jagat.Adi.aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||9||
यद् बीजम् तत् फलम् विद्धि तस्माद् ब्रह्म.मयम् जगत् ।
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष महाकाशे सर्ग.आदौ पञ्चको गण: ॥१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||10||
चिच्छक्त्या स्वाङ्ग-भूtAत्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga-bhUta.AtmA kalpita:_asti na vAstava: |
अनेन उच्छूनताम् एत्य यद् अपीदम् वितन्यते ॥११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
तद् अप्य् आकाश-रूप.आत्म-कल्पना.आत्मनि सन्मयम् ।
tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam |
क्वचिन्_न नाम तत् सिद्धम् यद् असिद्धेन साध्यते ॥१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||12||
स्वरूपम् यद् विकल्प.आत्म कथम् तत् सत्यताम् इयात् ।
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म.आत्मकतया धिया ॥१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||13||
तत् पञ्चकम् विद्धि प्रौढो ब्रह्मैव त्रिजगत्-क्रमः ।
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat-krama: |
यथा स्फुरति सर्ग.आदाव् एष पञ्चक-सम्भवः ॥१४॥
yathA sphurati sarga.Adau_eSa* paJcaka-sambhava: ||14||
तथैव अद्य इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
एवम् न जायते किम्चिज् जगज् जातम् न लक्ष्यते ॥१५॥
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||15||
स्वप्न-संकल्प-पुरवद् असत् सद् अनुभूयते ।
svapna-saMkalpa-puravat a.sat sat_anubhUyate |
ब्रह्माकाश-पराकाशे जीवाकाशत्वम् आत्मनि ॥१६॥
brahmÂkAza-parAkAze jIva.AkAzatvam Atmani ||16||
इति चित्य् अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य् एष जीवः कथितो व्योम्नि खात्मा इव उदितः ॥१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||17||
जीवाकाशस् त्व् इमम् देहम् यथा विन्दति तच् छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव असौ तस्मिंस् तु परमेश्वरे ॥१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||18||
अणु-तेजःकणो ऽस्मि.इiति स्वयम् चेतति चिन्तया ।
aNu-teja:kaNa:_asmi_iti svayam cetati cintayA |
यत् तद् एव उच्छूनम् इव भावयत्य् आत्मना अम्बरे ॥१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||19||
असद् एव सदाकारम् संकल्पेन्दुर् यथा न सन् ।
asat eva sat.AkAram saMkalpa-indu:_yathA na san |
तम् एव भावयन् द्रष्टृ-दृश्य-रूपतया स्थितः ॥२०॥
tam eva bhAvayan draSTR-dRzya-rUpatayA sthita: ||20||
एक एव द्विताम् एति स्वप्ने स्व-मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva-mRti=bodhavat |
किम्चित् स्थौल्यम् इव आदत्ते ततस् तारकताम् विदन् ॥२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||21||
यथा.भावित-मात्र.अर्थ-भाविताद् विश्व-रूपतः ।
yathA.bhAvita-mAtra.artha-bhAvitAt_vizva-rUpata: |
स एव स्वात्मा सततो ऽप्य् अयम् सो ऽहम् इति स्वयम् ॥२२॥
sa* eva sva.AtmA satata:_api_ayam sa: aham iti svayam ||22||
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि-देह.अभिधम् तथा ॥२३॥
tAraka.AkAram AkAram bhAvi-deha.abhidham tathA ||23||
भावयत्य् एति तद् भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
परित्यज्य एव तद् बाह्यम् ततस् तारक-कोटरे ॥२४॥
parityajya_eva tat_bAhyam tata:_tAraka-koTare ||24||
अन्तर् भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_api parvata:_mukure yathA |
कूप-संस्थो यथा देहः समुद्गक-गतम् वचः ॥२५॥
kUpa-saMstha:_yathA deha: samudgaka-gatam vaca: ||25||
स्वप्न-संकल्पयोः संविद् वेत्त्य् एतज् जीवको ऽणुके ।
svapna-saMkalpayo: saMvit_vetti_etat_jIvaka:_aNuke |
स्वरूप-तारक.अन्त.स्थो जीवो ऽयम् चेतति स्वयम् ॥२६॥
svarUpa-tAraka.anta.stha:_jIva:_ayam cetati svayam ||26||
तद् एतद् बुद्धि चित्तादि-ज्ञान-सत्तादि-रूपकम् ।
tat_etat_buddhi‑citta.Adi-jJAna-sattA.Adi-rUpakam |
जीवाकाशः स्वतस् तत्र तारक.आकाश-कोश.गम् ॥२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza-koza.gam ||27||
प्रेक्षे ऽहम् इति भावेन द्रष्टुम् प्रसरti इव खे ।
prekSe_aham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र-द्वयेन एव भावि-बाह्य.अभिधम् पुनः ॥।२८॥
tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar |||28||
येन पश्यति तद् नेत्र-युगम् नाम्ना भविष्यति ।
yena pazyati tat netra-yugam nAmnA bhaviSyati |
येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥२९॥
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||29||
येन जिघ्रति तद् घ्राणम् स स्वम् आत्मनि पश्यति ।
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च उल्लसिष्यति ॥३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||30||
स्पन्दते यत् स तद् वायुश् चेष्टा कर्म.इन्द्रिय-व्रजम् ।
spandate yat sa: tat_vAyu: ceSTA karma.indriya-vrajam |
रूपालोक.मनस्कार-जातम् इत्य् अपि भावयन् ॥३१॥
rUpAloka.manaskAra-jAtam iti_api bhAvayan ||31||
आतिवाहिक-देह=आत्मा तिष्ठत्य् अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||32||
असत्याम् सत्य-सम्.काशो ब्रhmAस्ते जीव-शब्दवत् ।
a-satyAm satya-saMkAza:_brahmÂste jIva-zabdavat |
इत्थम् स जीव-शब्दार्थ: कलनाकुलताम् गतः ॥३३॥
ittham sa: jIva-zabdArtha: kalanÂkulatAm gata: ||33||
आतिवाहिक-देहात्मा चित्त-देह.अम्बर.आकृतिः ।
AtivAhika-deha.AtmA citta-deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार-मण्डम् संस्थम् प्रपश्यति ॥३४॥
sva.kalpanA.anta: AkAra-maNDam saMstham prapazyati ||34||
कश्.चिज् जल-गतम् वेत्ति कश्चित् सम्राट्-स्वरूपिणम् ।
ka:cit_jala-gatam vetti ka:cit samrAT-svarUpiNam |
भावि-ब्रह्माण्ड-कलनाम् पश्यत्य् अनुभवत्य् अपि ॥३५॥
bhAvi-brahmANDa-kalanAm pazyati_anubhavati api ||35||
आत्म-गर्भ-गृहीम् चित्ताद् यथा-संकल्पम् आत्मनः ।
Atma-garbha-gRhIm cittAt_yathA-saMkalpam Atmana: |
देश-काल-क्रिया-द्रव्य-कल्पना-वेदनम् स तत् ॥३६॥
deza-kAla-kriyA-dravya-kalpanA-vedanam sa: tat ||36||
भावयन् शब्द-निर्माता शब्दैर् बध्नाति कल्पितैः ।
bhAvayan zabda-nirmAtA zabdai: badhnAti kalpitai: |
आतिवाहिक-देहो ऽसाव् इत्य् असत्य-जगद्-भ्रमे ॥३७॥
AtivAhika-deha:_asau_iti_asatya-jagat-bhrame ||37||
असत्य एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha.uDDayanam yathA |
इत्य् अन्.उत्पन्न एव असौ स्वयम्.भूः स्वयम् उत्थितः ॥३८॥
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||38||
आतिवाहिक.देह.आत्मा प्रभुर् आद्यः प्रजापतिः ।
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड.आकारिणि भ्रमे ॥३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||39||
न किम्चिद् अपि सम्.पन्नम् न च जातम् न दृश्यते ।
na kim.cit_api sampannam na ca jAtam na dRzyate |
तद् ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥४०॥
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||40||
संकल्प.नगर.आकारम् एतत् सद् अपि न एव सत् ।
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
अनिर्मितम् अरागम् च एतत् वै चित्रम् उत्थितम् ॥४१॥
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||41||
अकृतम् च अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
महा.कल्पे विमुक्तत्वाद् ब्रह्मा.आदीनाम् असंशयम् ॥४२॥
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a-saMzayam ||42||
स्मृतिर् न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||43||
अनाद्य्.अनुभवस् त्व् इत्थम् यो ऽत्र अस्त्य् अवनिक.आदिके ।
an.Adi.anubhava:_tu ittham ya:_atra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||44||
स्मृतः स व्योम-मात्र.आत्मा सर्वदा एव स्मृतम् जगत् ।
smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||45||
तत्र तत्र तथा न अन्यः सर्गो ऽस्ति परमात्मनि।
tatra tatra tathA na_anya: sarga:_asti paramAtmani |
सृष्टिर् एवम् इयम् प्रौढा सम एव त्व् अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||46||
भात्य् एवम् नाम ब्रह्माण्डम् व्योमात्मा इव अतिनिर्मलम् ।
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म-निर्मित-विभ्रमम् ॥४७॥
dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam ||47||
निराधारम् निराधेयम् अद्वैतम् च_ऐक्य-वर्जितम् ।
nir.AdhAram nir.Adheyam advaitam ca_aikya-varjitam |
जगत्-संविदि जातायाम् अपि जातम् न किम्चन ॥४८॥
jagat-saMvidi jAtAyAm api jAtam na kimcana ||48||
परम.आकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
सर्व.सम्.सारता न अस्ति यद् एव तद् अवस्थितम् ॥४९॥
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||49||
न आधेयम् तत्र न आधरो न दृश्यम् न च द्रष्टृता ।
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
न जगन्_न अपि जगती शान्तम् एव अखिलम् स्थितम् ।
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा आत्मना आत्मनि ॥५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||51||
चित्त्वाद् द्रवत्वात् सलिलम् इव आवर्ततया आत्मनि ।
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद् एव इदम् आभाति सद् इव इह अनुभूयते ॥५२॥
a-sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||52||
अथवा स्व.स्वरूपत्वात् सद् एव इदम् अनामयम् ।
athavA sva.svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात-मात्र.अम्बर.उदरम् ॥५३॥
a-khaNDitam an.Adyantam jJAta-mAtra.ambara.udaram ||53||
आकाश एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
स ह्य् आतिवाहिक.वपुर् न तु भूत-रूपी
sa: hi_AtivAhika-vapu:_na tu bhUta-rUpI
पृत्व्यादि तेन न सद् अस्ति यथा न जातम् ॥५४॥
pRthvi.Adi tena na sat_asti yathA na jAtam ||54||
||
*o*ॐ*m*
FM.3.13
*THE ORIGIN OF THE SELFBORN BRAHMAA*
##khan - **kham* - the hole in the nave of a wheel through which the axis
runs RV. • vacuity, empty space, air, ether, sky • (in arithm.) a cypher
[zero] sAh. •• In YV this term indicates personal space, as seen in its
compounds su.kha and du:.kha. • <kha.AtmA eva eSa: jIva: kathita> -
FM.3.13.17*ABComm. •• #*vyoman* "the spacious sky" (>#vye "to cover,
envelop") is the sky above, the sky of the sky-rovers, the gross form of
subtle *AkAza Space - <"vyoma" vyApyatayA sthitam AkAzam> MoT 3,5.13.
http://en.wikipedia.org/wiki/Big Bang
<http://en.wikipedia.org/wiki/Big_Bang>
Jiva Das
Nov 27, 2020, 8:36:07 AM11/27/20
to yoga vasishtha
FM3013 THE ORIGIN OF THE SELFBORN BRAHMÂ 1.AP16-18 .z54
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
FM.3.13 THE ORIGIN OF THE SELFBORN BRAHMÂ 1.AP16-18
सर्ग ३.१३
sarga 3.13
oॐm
FM.3.13
THE ORIGIN OF THE SELFBORN BRAHMAA
##khan - *kham - the hole in the nave of a wheel through which the axis runs RV. • vacuity, empty space, air, ether, sky • (in arithm.) a cypher [zero] sAh. •• In YV this term indicates personal space, as seen in its compounds su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita - y3013.017.ABComm. •• #vyoman "the spacious sky" (>#vye "to cover, envelop") is the sky above, the sky of the sky-rovers, the form of subtle #AkAza Space. "vyoma" vyApyatayA sthitam AkAzam MoT 3,5.13.
http://en.wikipedia.org/wiki/Big Bang
VASISHTHA said—
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama-sthite |
अन्.उत्पन्न-नभस्_तेजस्_तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
.
in the expansion* of the Supreme brahman Immensity
—when the same, Raama, is seated in the Same—
is the sky
:
its light and darkness
are not produced
but
a latent Suchness in the Consciousness‑Self
.
parame brahmaNi sphAre same, rAma, sama-sthite | anutpanna-nabhas_tejas-tama: sattA cit.Atmani
.
O*tt. #sphAra स्फार. the Term is said (Un2.ii,13) to be a variant from >#sphAy to fatten or swell. I would vote rather for >#sphAl to tremble, vibrate. MW has it >#sphar - to expand (but also notes it in R. as discharging a bow). he has seen the term in these senses: "extensive, wide, large, great, abundant, violent, strong, dense (as mist), loud (as a shout)" in kAv. & paJcad., which are in the Poet's range of style; and he finds the noun sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara (KSS), that great compendium where the River of Stories meets the sea (the work is said to be an abridgment of a longer collection). KSS, I've found, shares its vocabulary with YV—as well as its Otherworld. MW also notes the Greek #sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet encountered this compound: it would read well as "Big Bang".
~sv.1 VASISTHA continued: In the supreme being there exists the vibration which is at once equilibrium and disturbance; on account of this there appear space and light and inertia, though they have not really been created.
पूर्वम् चेत्यत्व-कलनम् सतश्_चेत्य-अंश=चेतनात् ।
pUrvam cetyatva-kalanam sata:_cetya~aMza=cetanAt |
उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥२॥
udeti citta-kalanam citi-zaktitva-cetanAt ||2||
.
pUrvam cetyatva-kalanam
sata:_cetya~aMza=cetanAt |
udeti citta-kalanam
citi-zaktitva-cetanAt - x
.
first there is in the Suchness
a creative impulse
.
from this conception
a spark of intelligence
then
the chitta.Affective creativity arises
&
from this conception the shakti.Power of affective Consciousness
.
~sv.2 Since all this happens in consciousness, they possess the quality of the knowable; at the same time there arises the knower.
~vlm.2. The SAT-God has the attribute of Chetya—intellectuality at first, and it is from the intellection (Chetana) of his intellectual part (ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The faculties (Sakti) of his intellect (cit), are called its intelligence (ChetanA).
चि #ci - चित् #citi चितिः -f.- [चि~आधारे क्तिन्] Collecting, gathering • A heap, multitude, quantity • A layer (of wood or bricks &c), stack • • a funeral pile or pyre •-• The understanding. - -m.- The thinking mind devIm.5.36. -f.- citi.Understanding/Conception, vs. •-• "...The चित् #citta, full of real things, thoughts can transform into चित् #citi (the technical term of kAzmIra zaivism for pure consciousness), devoid of all #vikalpa-s. And kAzmIra zaivism provides that an individual soul can start with a pure thought, #zuddha vikalpa. that I am #ziva_and this entire world is my own grand splendour, #vibhuti or #vilAsa out of my own #svatantrya. Sri Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness, AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra pAdapa-vRkSa-vat y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne svApna-puram yathA y7209.037. •• *cit Consciousness in its projective/constructive aspect, cinmayatvAc citau cetyam jalam apsv iva majjati | y7038010 #a0236.
ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
ततो ऽस्य माया-कलनम् चेत्य~एक-परता~आवशात् ॥३॥
tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt ||3||
.
from that
an effective Life.parcel of conceivables
becomes conceived
becomes mAyA Illusion
by force of the conceiving One
because of its supremacy
.
tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt - x
.
~sv.3 It is the inherent power of consciousness to illumine all things, hence it is the cosmic knower. That consciousness itself becomes its own knowable and the knower. When such a relationship arises, the notion "I am a jiva, living soul" arises in consciousness.
~vlm.3. The cit or intellect has then the attribute of the Living soul (Jíva), from its intelligence (ChetanA), and connection with the chetya or intelligible objects in nature. It is next attributed with the title of mAyA or illusion, from the subjection of its Chetya or cognizable objects only to itself—Aham mAtra.
x
xx1.12.1 02 03
04
ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
एतद्_एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥४॥
etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||4||
.
therefore/@that: - thm intellectually-kalana.causal.idea-m - @ ahamtA."I"ness-pariNAma.change/evolution - this very/only Mind.ness.&c-word/sound-That.measured/elemental.thing- &c-ly
.
the analytic impulse of Buddhi.Intellection
comes.from the evolution of "I"ness
to comprehend the words that denote mental elements
.
~vlm. It has then the attribute of understanding (buddhi), from the excess of its egoism (ahantA), which is full with the purposes of its mind and the elements of sound &c. (i. e. with a desire for all sensible objects).
~sv. By the further identification with the knowable, in the pure consciousness there arises the notion of egotism and then the faculty of discrimination or the rationalising intellect.
* tatas.therefore/@that: - buddhi.Intellect.tva-ity-kalana.causal.idea-m - from/thru ahamtA."I"ness-pariNAma.change/transformation.ta: | etat.this - eva.very/only - mana:Mind.tA-ness.Adi.beginning.with/&c-zabda.word/sound -tanmAtraka.That.measured/elemental.ka. thing-Adi.beginning.with/&c-mat-ly
05
उच्छूनाद्_अन्य-तन्मात्र-भावनाद्_भूत-रूपिणः ।
ucchUnAt_anya-tat.mAtra-bhAvanAt_bhUta-rUpiNa: |
अयम् इत्थम् महा-गुल्मो जगदादिर्_विलोक्यते ॥५॥
ayam ittham mahA-gulma:_jagat.Adi:_vilokyate ||5||
.
from/thru ucchUna.xxx-At - from/thru an.ya.any.other-tanmAtraka.That.measured/elemental-bhAvana.feeling-At - @ bhUta.being/spirit-rUpI.the.formed-Na: - ayam.this - ittham.so - mahA.great-gulma: .xxx- jagat.x-Adi.beginning.with/&c - vilokyate.xxx-
.
with their expansive evolution
all those elements become the being-forms
:
and so this great thicket that we call the Universe
becomes visible
.
~vlm.5 This (living, deluded and self reflecting) ego is puffed up with thoughts of all things and looks upon the great tree of the visible world (as the great garden for its pleasure and gain).
~sv. After this the mind and the root~elements arise. These root~elements combine again and again to form the worlds.
06
झटित्य्_एवम् क्रमेण_इति स्वप्ने पुरम् इवाकृतम् ।
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश-महाटव्याम् उद्भूय.उद्भूय नश्यति ॥६॥
mahAkAza-mahATavyAm udbhUya~udbhUya nazyati ||6||
.
jhaTiti_evam krameNa_iti
svapne puram ivÂkRtam |
mahAkAza-mahATavyAm
udbhUya~udbhUya nazyati - x
.
but then
like a magic trick
Presto!
in its due course
like a city built in a dream in a great forest in the sky
—
as fast as built
it vanishes
.
~vlm.6. But the living souls, like so many evanescent objects seen in a dream, are made to rise and fall one after the other, in this great forest of the world surrounded by the skies.
~sv.6 Spontaneously and also by orderly changes, all these countless forms appear and disappear repeatedly, even as cities come and go in a dream.
x
xx04 05 06
07
जगत्-करञ्ज-kuञ्जानाम् बीजम् एतद्_अवापजम् ।
jagat-karaJja-kuJjAnAm bIjam etat_avApa.jam |
न_अपेक्षते किम्चिद्_अपि क्षिति-वार्य्~अनल.आदिकम् ॥७॥
na_apekSate kim.cit_api kSiti-vAri~anala.Adikam ||7||
.
jagat.world-karaJja.x-kuJja.x-AnAm.of.them
bIja.seed-m etat.this - avApa.x-ja.x-m |
na.not - apekSate.x - kimcit.any.thing - api.altho/even -
kSiti.x-vAri.water-anala.fire-Adika.x-m
.
this briar-patch they call the world
is unsown,
without any sort of seed of Earth or other Elements.
~sv.7 None of these needs any instrumental or material cause like earth, water or fire.
08
एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvI.Adi kariSyati |
स्वम् स्वप्न.वित्-पुरम् इव चिन्मात्र~आत्मकम् एव यत् ॥८॥
svam svapna.vit-puram iva cit.mAtra.Atmakam eva yat ||8||
.
etat.this- cit.Consciousness.Atmaka.selfling-m pazcAt.after\western -
kila.clearly - urvI.Earth-Adi.beginning.with/&c - kariSyati.will.be.doing -
svam.Ur/itself- svapna.dream.vit.knowing-pura.city/fortress-m iva.like -
cit.Consciousness.mAtra.measure/mode.Atmaka.selfling-m eva.indeed/only- yat.this.which.
a parcel of chit-Consciousness
the whole world
is next to be made
—
just as the knower of a dream
creates a city out of Consciousness
.
~vlm. The intellect which is the soul of the universe, creates afterwards the earth and all other things, as one remembering the objects of his dream, (recalls them to his memory).
#R - #vr - #uru, #urvI ~adj.- wide, broad, huge •• #urvI -f.- the Earth • • #uru -n.- wide space, room (with >kR, to grant space or scope, give opportunity) • #uru -ind.- widely, far, far off • (uruyA • urvyA, and urviyA instr. of the fem) • far, far off, to a distance • compar. #varIyas, superl. #variSTha. •• #urvarA - fertile soil, field yielding crop RV.&c. • land in general, soil, the earth bAlar.
09
जगदाद्य्~अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
jagat.Adi~aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||9||
.
jagat.Adi~aGkuram
yatra
tatra.stham api muJcati |
jagata: paJcakam bIjam
paJcakasya cit.avyayA - x
.
the world is a sapling tree
that lets loose the seed of five Elements
:
but
it is the unchanging Consciousness that makes the seed of the world-sprout
.
~sv.9 The five elements are the seed of which the world is the tree; and the eternal consciousness is the seed for the elements. As is the seed, so is the fruit (tree). Therefore, the world is nothing but brahman the absolute.
x
xx07 08 09
10
यद्_बीजम् तत् फलम् विद्धि तस्माद्_ब्रह्म.मयम् जगत् ।
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||10||
.
what is the seed
know that to be fruit
:
from that
this Braahmic mode the World
in the greatness of Space
in the process of Creation
is
made of five elements
.
*vlm.10. As is the seed so is its fruit; hence know the world to be a form and full of God; and the conscious firmament to be the reservoir of the quintuple elements in the beginning of creation.
* yat_bIjam - what is seed - tat phalam viddhi - know that to be fruit - tasmAt - from that - brahma.mayam jagat - the World is a mode of the Immensity - evam eSa: - so this - mahAkAze - in Great.Space - sarga.Adau - in the process of Creation - is paJcaka:_gaNa: - a fivefold group of elements.
11
चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
.
cit.zaktyA
svAGga-bhUta.AtmA
kalpita:_*sti na vAstava: |
anena_ucchUnatAm etya
yat_api_idam vitanyate - x
.
with chit-shakti
(the Power of Consciousness)
the soul of a being in its own body
is conceptual but not substantial
.
by this means it enters into expansion
which indeed manifests all This
.
~vlm.p.11 The soul, like the body, is composed of the powers of Consciousness and does not exist of itself, but being inflated by Consciousness, it extends its bulk.
~sv.11 tho these elements have combined among themselves and created apparent materiality in the world, yet, in truth, all this is mere appearance like the forms seen in space. They owe their reality to their substratum which is cosmic consciousness which alone is real.
चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
12
तद्_अप्य्_आकाश-रूप.आत्म-कल्पना.आत्मनि सन्मयम् ।
tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam |
क्वचिन्_न नाम तत् सिद्धम् यद्_असिद्धेन साध्यते ॥१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||12||
.
it's only the imagining of Space as Form
the self as what is So
:
but nothing is established by what is itself unestablished
.
~vlm.12. But the vacuous form of the intellect, which is seated in the spiritual body of the soul, cannot be composed of solid reality (as the primary elements of matter). This is not possible; hence nothing can come out from an impossibility.
~vlm.p.12 But the empty form of Consciousness, seated in the spiritual body of the soul, cannot be composed of solid reality. This is not possible. Therefore nothing can come from an impossibility.
x
10
what is the seed
know that to be fruit
:
from that
this Braahmic mode the World
in the greatness of Space
in the process of Creation
is
made of five elements
.
xx
—
11 12
13
स्वरूपम् यद्_विकल्प.आत्म कथम् तत्_सत्यताम् इयात् ।
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म~आत्मकतया धिया ॥१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||13||
.
a nature which is imagined self
—
how then does That attain such a state
?
if it is So
then the five Elements
are
the brahman Immensity
but
by the thought of brahma-selfness...
~vlm. Again that which is changeable in its form, cannot have its sameness at all times: hence if the essence of the quintuple elements, be attributed to brahma, from the idea of their being the quintessence of his spirit, there can be no immaterial and immutable brahma.
~vlm.p.13. Again, that which is changeable in its form cannot have its sameness at all times. Therefore, if the substance of the five elements is attributed to brahma, from an idea within the essence of His spirit, there can be no immaterial and unchanging brahma. (I.e., brahma would also have to be material and subject to change.) ~sv. Do not entertain the feeling that the world of five elements is their creation: look upon the five elements themselves as the manifestation of the power inherent in consciousness absolute.
14
तत् पञ्चकम् विद्धि प्रौढो_ब्रह्मैव त्रिजगत्-क्रमः ।
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat-krama: |
यथा स्फुरति सर्ग.आदाव् एष* पञ्चक-सम्भवः ॥१४॥
yathA sphurati sarga.Adau_eSa* paJcaka-sambhava: ||14||
.
tat.that.one- paJcaka.5.elemental-m viddhi.know.to.be - prauDha.grown/mature-:_brahmaiva.Braahmic.only is the tri.three -jagat.world-krama.process/order-: | yathA.so/in.this.way- sphurati.springing.up - sarga.creation-Adau.in.the.beginning- eSa.this.one- paJcaka.5.elemental-sambhava.coming.to.be/origin.
know
those five
as the emerging brahman only
the evolving triple world
as it projects
in the cycle of creation
.
this is its fivefold origin
.
~vlm.14. Therefore know this quintuple to be the developed brahma himself, as he evolved them in the beginning, and as he is their producer for the creation of the world.
* tat.that.one- paJcaka.5.elemental-m viddhi.know.to.be - prauDha.grown/mature-:_brahmaiva.Braahmic.only is the tri.three -jagat.world-krama.process/order-: | yathA.so/in.this.way- sphurati.springing.up - sarga.creation-Adau.in.the.beginning- eSa.this.one- paJcaka.5.elemental-sambhava.coming.to.be/origin.
15
तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
एवम् न जायते किम्चिज्_जगज्_जातम् न लक्ष्यते ॥१५॥
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||15||
.
tathA_eva
adya_iha
bhUtatve yAti
kAraNatAm
svayam |
evam
na jAyate kim.cit_jagat_jAtam na lakSyate - x
.
tho indeed here in beingness
he is his own causality
and so he is not born at all
nor has the world a sense of birth
.
~vlm.15. Thus He being the prime cause of their production, there is nothing that is produced (without) him, and the world is no product of itself.
x
xx13 14 15
16
स्वप्न-संकल्प-पुरवद्_असत् सद्_अनुभूयते ।
svapna-saMkalpa-puravat a.sat sat_anubhUyate |
ब्रह्माकाश-पराकाशे जीवाकाशत्वम् आत्मनि ॥१६॥
brahmÂkAza-parAkAze jIva.AkAzatvam Atmani ||16||
.
svapna.dream-saMkalpa.Concept-pura.city/former-vat.like-
asat.not.So/unreal sat.being.So/real - anubhUyate.is.experienced- |
brahmAkAza.Braahmic.space-parAkAza.perfect.space-e
jIvAkAza.tva.x-m Atmani.x- - x
.
like a city conceived in dream
what is not So seems to be So
—
the brahmA-space in absolute Space
and the Living-space in the Self
.
~vlm.16 The unreal appears as real just like a city is seen in a dream, and like a castle built in the air by our hopes. In the same way we place the individual soul in ourselves, which has its foundation in the empty spirit of God.
Parakasha (Sanskrit: पराकाश parākāśa m.) A distant view, a distant expectation; the Supreme (Para) Space (Akasha), name of one of five spaces (Vyoma Panchaka) that the yogi visualizes inside and outside of himself (see verse 13 of the 2nd version of Goraksha Shataka). Different spellings for Parakasha Sanskrit is written in India in the Devanagari script. So that Europeans can read this, the Devanagari script is transcribed into Roman script. Parakasha on Devanagari is written पराकाश, in the IAST scientific transcription with diacritical marks "parākāśa", in the Harvard-Kyoto transliteration "parAkAza", in the Velthuis transcription "paraakaa" sa ", in the modern Internet Itrans transcription" parAkAsha ", in the SLP1 transliteration "parAkASa", in the IPA font "pərɑːkɑːɕə". - https://wiki.yoga-vidya.de/Parakasha - google.translated from German.
17
इति चित्य्_अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य्_एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||17||
.
iti.x- citi.x-avadAta.x-AtmA.x - of/for - pRthvi.x-Adi.beginning.with/&c-nAm a- from/thru non/without.sambhava.x-At x
iti_eSa* jIva: kathita: x
vyomni kha.AtmA* iva_udita: xx
so
in chit-Consciousness
the clear self
this Living.jIva
is
without the becoming of earth~elements,
and so the personal kha.self seems to have arisen in the spacious sky
.
~vlm.17. Thus the brilliant spirit, which is situated in the Divine Intellect, being no earthly or any other material substance, is styled the living soul, and remains in vacuum as a luminous body rising in the sky.
#kha - the hole in the nave of a wheel through which the axis runs RV. • vacuity, empty space, air, ether, sky • (in arithm.) a cypher [zero] sAh. •• In YV this term indicates personal space, as seen in its compounds su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita: || y3013.017 ABComm. •• #vyoman "the spacious sky" (>vye "to cover, envelop") is the sky above, the sky of the sky-rovers, the form of subtle #AkAza Space. "vyoma" vyApyatayA sthitam AkAzam MoT 3,5.13.
18
जीवाकाशस्_त्व्_इमम् देहम् यथा विन्दति तच्_छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||18||
.
jIvAkAza.Living.Space-:_tu.tho_imam.this - deha.body.m yathA.so/in.this.way- vindati.finding - tat.that.one - zRNu.hear/pay.attention - jIvAkAza.Living.Space-: svam.Ur/itself- eva.very/only - asau.this.one - tasmin.there/in/when.that - tu.tho - in/when - paramezvara.Highest.Lord-e
.
now I'll explain how this jIva-Space comes to find the body
.
this jIva-Space is itself within That supreme Lordship
.
~vlm.18. Hear now how this vacuous living soul, comes to be embodied in the human body, after its detachment as a spark from the totality of vital spirits, in the empty sphere of divine Intellect.
~vwv.504-505 Hear then how the subtle space of individual consciousness acquires this body. That space of individual consciousness spontaneously perceives itself in that Supreme Lord (or Supreme Self)...
* jIvAkAza.Living.Space-:_tu.tho_imam.this - deha.body.m yathA.so/in.this.way- vindati.finding - tat.that.one - zRNu.hear/pay.attention - jIvAkAza.Living.Space-: svam.Ur/itself- eva.very/only - asau.this.one - tasmin.there/in/when.that - tu.tho - in/when - paramezvara.Highest.Lord-e
x
xx16 17 18
19
अणु-तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
aNu-teja:kaNa:_*smi_iti svayam cetati cintayA |
यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||19||
.
aNu-teja:kaNa:_*smi_
iti svayam cetati cintayA |
yat tat_eva_ucchUnam iva
bhAvayati_AtmanA_ambare - x
.
"I am a spark of tejas-light"
—
so it conceives itself
and what is That expands
as.if experienced by a self in the sky
.
~vlm.19. The soul thinks itself as "a minute particle of light" at first, and then it considers itself as growing in the sphere of its consciousness.
~vwv. That space of individual consciousness spontaneously perceives itself in that Supreme Lord (or Supreme Self) by thinking, "I am a minute speck of fire"; and what it perceives, that alone does it manifest byitself, as.if swollen, in the sky (of individual consciousness).
20
असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
asat eva sat.AkAram saMkalpa-indu:_yathA na san |
तम् एव भावयन् द्रष्टृ-दृश्य-रूपतया स्थितः ॥२०॥
tam eva bhAvayan draSTR-dRzya-rUpatayA sthita: ||20||
.
asat.not.So/unreal –
eva.very/only –
a embodiment/formation
the saMkalpa.Concept-indu.moon –
yathA.so/in.this.way –
na.not - sat.being.So/real
+
imagining that.only
by/with
ths state of Seer, Scene, and Form.
.
what
is not Suchness
thus
becomes a form of Suchness
.
it is like a moon imagined
a form existing only as a seer's seeing
.
~vwv. As the moon of one's fancy, not existing, is only unreal with (an apparently) real form, so, (the individual consciousness) imagining only that (manifested form), exists with the nature of the seer and the seen.
~sv.20 Yet, it only apparently became so, on account of its imagination which was false.
~vlm.20. The unreal appearing as real, proves to be unreal at last; as the fictitious moon becomes a nullity afterwards; so the soul continues to view itself subjectively and objectively both as the viewer and the view.
* asat.not.So/unreal - eva.very/only - sat.being.So/real-AkAra.embodiment/formation-m - saMkalpa.Concept-indu.xxx-:_yathA.so/in.this.way - na.not - sat.being.So/real – tam.it - eva.very/only – bhAvaya.xxx-n.ing - by/with draSTR.seer/viewer-dRzya.Sight/Percept-rUpa.form-.tayA.ness - sthita.existent/situate.
21
एक* एव द्विताम् एति स्वप्ने स्व-मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva-mRti=bodhavat |
किम्चित् स्थौल्यम् इव_आदत्ते ततस्_तारकताम् विदन् ॥२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||21||
.
eka* eva dvitAm eti
svapne sva-mRti=bodhavat |
kim.cit sthaulyam iva_Adatte
tatas_tArakatAm vidan - x
.
when only-one goes to duality
as in a dream realizing your own death as.if it were real
thereby you know the tAra* Star
.
* the tAra Star is an emblem of the essence of the Subtle Body, as known in the sa.vikalpa samAdhi.
~vlm.21. Thus the single self becomes double as one sees his own death in a dream; and thus it waxes into bigness and thinks its vital spark as a star. (This is the form of the lingadeha or sentient soul within the body).
x
xx19 20 21
22
यथा.भावित-मात्र~अर्थ-भाविताद्_विश्व-रूपतः ।
yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥२२॥
sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||22||
.
yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam - x
.
when
his goal of Becoming is the Universal Form,
someone is indeed his everlasting self
:
he is that 'I~am-He' himself
.
~vwv. That (individual consciousness) became only its own self since it has manifested the object only as imagined and because of its omnipresence.
~vlm. As the soul goes on thinking itself the microcosm of the world (vizwarUpa), so it falsely thinks itself as such in reality, as it is expressed by the dictum "Soham" "so am I."
23
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि-देह~अभिधम् तथा ॥२३॥
tAraka.AkAram AkAram bhAvi-deha~abhidham tathA ||23||
.
from the Affective chitta mind
Conviction is instilled
.
thus dream-journeying seems to be your own
—
the embodied tAraka Star
defining self as Body.
thus
...
citta.Affective/mind-At.from/thru - pratyaya.x-m Adhatte.x -
svapna.dream.in/wn - svAm.x- iva.like pAntha.x-tA-ness.m -
tAraka.eye.pupil/raft.AkAra.embodiment/formation.m AkAra.embodiment/formation.m -
bhAvi.x-deha.body~abhidha.x-m tathA.thus/in.that.way
.
~vlm.23. By thinking himself as such, man comes to believe it as true, as one believes himself as a traveller in his dream. So by thinking the soul as a star, he views it so within himself.
~vwv. Even then, it assumes spontaneously the conception "I am that one here" on account of thinking, as one (assumes) his travellership in a dream. It thus imagines its star-like form and the body to come to pass in future and attains to that state, as the mind attains to the nature of the object to be perceived. Then, abandoning it externally, it shines within the hollow of the star-like form though existing outside, as a mountain reflected in a mirror.
24
भावयत्य्_एति तद्_भावम् चित्तम् चेत्य~अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya~arthatAm iva |
परित्यज्य_एव तद्_बाह्यम् ततस्_तारक-कोटरे ॥२४॥
parityajya_eva tat_bAhyam tata:_tAraka-koTare ||24||
.
then
in the course of its becoming
it gets a taste for its chitta.Affection with its affective goal—
having indeed forsaken the external for That,
the Self in the Star-cave
.
bhAvayati_eti tat_bhAvam x
cittam cetya~arthatAm iva x
parityajya_eva tat_bAhyam x
tata:_tAraka-koTare xx
~vwv. It thus imagines its star-like form and the body to come to pass in future and attains to that state, as the mind attains to the nature of the object to be perceived.
~vlm.24 By continually thinking about his soul this way, he loses his external sensations and views this star in his head.
x
xx22 23 24
25
अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
कूप-संस्थो यथा देहः समुद्गक-गतम् वचः ॥२५॥
kUpa-saMstha:_yathA deha: samudgaka-gatam vaca: ||25||
.
antar bhAti bahiSTha:_*pi
parvata:_mukure yathA |
kUpa-saMstha:_yathA deha:
samudgaka-gatam vaca: - x
.
it seems inside though it's outside
like a mountain in a mirror
or
like a body fallen in a well
whose voice echoes from its hole
.
~vwv. Then, abandoning it externally, it shines within the hollow of the star-like form though existing outside, as a mountain reflected in a mirror.
~vlm.25 He sees the soul within himself as though it exists without him, just like a mirror reflects the distant hill in itself. He sees the soul confined within him like a body stuck in a well, and like a sound is confined in the hollow of a cave.
~sv.25 25-28 Even as a mountain is reflected in a mirror and is seen as.if it were in the mirror, the jiva reflects the external objects and activities, and soon begins to think that they are all within itself and that he is the doer of the actions and the experiencer of the experiences.
26
स्वप्न-संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
svapna-saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
स्वरूप-तारक~अन्तस्थो जीवो_ऽयम् चेतति स्वयम् ॥२६॥
svarUpa-tAraka~antastha:_jIva:_*yam cetati svayam ||26||
.
svapna.dream-saMkalpa.Concept-yo:.of2- saMvit.Awareness/intelligence - vetti.knows - etat.this jIvaka.xxx-:_aNuka.xxx-e | svarUpa.nature/own.form-tAraka.eye.pupil/raft-antastha.x-:_a living.jIva: - ayam.this - cetati.conceiving - svayam.itself.
thru dreams and concepts
Awareness knows this jIva in an atom
:
identified as the tAraka Star within
the Living.jIva conceives this as himself
.
~vwv.511/3.13.26. In dream and fancy, consciousness experiences this (objective world); the individualised consciousness (experiences this) in the atomic state (of its objectivity). his individual consciousness, situated within its own star-like form (or the subtle body created by it), pereives itself.
~vlm.26. The consciousness of our dreams and desires, is but a particle (attribute) of the living soul, whose real form is that of a star waking (keeping watch) within us.
27
तद्_एतद्_बुद्धि चित्तादि-ज्ञान-सत्तादि-रूपकम् ।
tat_etat_buddhi‑citta.Adi-jJAna-sattA.Adi-rUpakam |
जीवाकाशः स्वतस्_तत्र तारक.आकाश-कोश.गम् ॥२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza-koza.gam ||27||
.
tat.that.one - etat.this - buddhi.Intellect-citta.Affective/mind-Adi.beginning.with/&c - jJAna.Wisdom/Knowledge-sattA.real.ness.Adi.beginning.with/&c-rUpaka.x-m x
jIvAkAza.Living.Space-: svata:.x - tatra.there/aboutThat -
tAraka.eye.pupil/raft-AkAza.Space-koza.collection.ga.going
That
is
This:
buddhi Intellect and chitta.Affection are just formations of jJAna_and sat
.
so
the jIva-space goes from itself to the Star-Space-body.
~vlm.27. Now this vacuous life, which is composed of the essences of the mind, understanding and knowledge, resides in the hollow sheath of the star. *The star is supposed to be the eye-sight and residence of life. Gloss.
x
xx25 26 27
28
प्रेक्षे_ऽहम् इति भावेन द्रष्टुम् प्रसरti_इव खे ।
prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र-द्वयेन_एव भावि-बाह्य.अभिधम् पुनः ॥।२८॥
tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar |||28||
.
again
with the feeling "I behold something"
it projects forth what will be seen in the sky/space,
emerging through a pair of openings,
as an exterior
.
prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
tata:_randhra-dvayena_eva bhAvi-bAhya~abhidham punar
~vwv. Then, it spreads again into the sky through two openings (in the body created by it) as.if to see what will take place or what is external with the idea "I see".
~vlm.28 It appears to me to take flight to the sky in order to see what is passing there. Then it enters the body by two holes which later are named the external organs (of sight).
29
येन पश्यति तद्_नेत्र-युगम् नाम्ना भविष्यति ।
yena pazyati tat netra-yugam nAmnA bhaviSyati |
येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥२९॥
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||29||
.
yena.by.which/whereby - pazyati.being.see/known- tat.that.one- netra.eye-yuga.x-m nAmnA.by.name - bhaviSyati.going.to.become -
yena.by.which/whereby - spRzati.touching - sA.she/it - vai.x - tvak.skin - yat.this.which - zRNoti.hearing - zruti.x-: tu.tho - sA.she/it
.
then
that whereby he sees
will be a pair of eye-holes
.
and then
that through which he touches
is skin
and that through which he hears, those are his ears
.
~vwv. That_by which it sees will become a pair of eyes by name. That_by which it touches, that indeed (will become) the skin. That (by) which (it) hears (will become) the ear.
30
येन जिघ्रति तद्_घ्राणम् स* स्वम् आत्मनि पश्यति ।
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||30||
.
yena.by.which/whereby - jighrati.x-
tat.that.one - ghrANa.x-m
sa:.that.he - svam.x- Atmani.x- pazyati.being.see/known |
tat.that.one - tasya.of.that - svadana.x-m pazcAt.x- rasanA.x- ca.too - ullasiSyati.x -
.
that_by which he smells, the nose, knows odor
.
and
as he sees himself in the Self
there arises flavor next, for the tongue to enjoy
.
~sv.30 Even so the skin (tactile sense), ears, tongue, nose and the organs of action are formed as a result of the appropriate desire arising in the jiva.
x
xx28 29 30
31
स्पन्दते यत् स* तद्_वायुश् चेष्टा कर्म.इन्द्रिय-व्रजम् ।
spandate yat sa: tat_vAyu: ceSTA karma.indriya-vrajam |
रूपालोक.मनस्कार-जातम् इत्य्_अपि भावयन् ॥३१॥
rUpAloka.manaskAra-jAtam iti_api bhAvayan ||31||
.
the prANic Air vibrates
and is the motion of the organs of action
and therewith the Mindmade light arises and so appears
.
spandate yat sa* tat_vAyu: x
ceSTA karma.indriya-vrajam x
rUpAloka.manaskAra-jAtam x
iti_api bhAvayan xx
~vwv. That which throbs (will be) its vital air (or breath). Its movement (will be) the group of organs of action. It is thus manifesting also the collection (or species) of objects, perceptions and mental actions.
~vlm.31. Then there is the breathing air (the air of breath or breath of life), which actuates the energies of the organs of action. It is this air which is the cause—of vision, and mover of the internal organs of the mind and thought.
.AB. yat spandate tad vAyu: prAnAdi-vRtti: ||
32
आतिवाहिक-देह=आत्मा तिष्ठत्य्_अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||32||
.
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe - x
.
the AtivAhika.Traveler Body
is
like sky in the sky
from That an expansion in That
arising in a tejas-spark
.
~vwv. The individual soul with the subtle thought-body stands in space as the space (of individualised consciousness).
~sv. Thus abides in the body, the jiva which has the extremely subtle body of consciousness, imagining various external physical experiences and various internal psychological experiences.
33
असत्याम् सत्य-सम्.काशो ब्रhmAस्ते जीव-शब्दवत् ।
asatyAm satya-saMkAza:_brahmÂste jIva-zabdavat |
इत्थम् स* जीव-शब्दार्थ: कलनाकुलताम् गतः ॥३३॥
ittham sa: jIva-zabdArtha: kalanÂkulatAm gata: ||33||
.
asatyAm - to the unreal - satya.real/existent-saMkAza.resembling/appearance -
Brahmaa the Immense - Aste.is.at/exists.as - like th Living.jIva-word - ittham.so - sa:.that.he - jIva Living.jIva-zabdArtha.word.meaning - alana.causal.idea/kalanA.imagining-Akula.confused\crowd.tA-ness.m - gata.hvg.gone.
what is notSo seems to be So
:
brahmA assumes the meaning of the word "jIva"
and that meaning enters into great profusion
.
~sv.33 Thus, resting in the unreal which however appears to be real, brahman, now appearing to be jiva, becomes confused.
~vlm.33. The word jIva or the living soul (zoo), is brought under a figurative sense, 'to mean something1 real in the unreal body'. hence brahmA is said to be the life and soul of the unreal world.
x
xx31 32 33
34
आतिवाहिक-देहात्मा चित्त-देह.अम्बर.आकृतिः ।
AtivAhika-deha.AtmA citta-deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार-मण्डम् संस्थम् प्रपश्यति ॥३४॥
sva.kalpanA.anta: AkAra-maNDam saMstham prapazyati ||34||
.
AtivAhika-deha.AtmA
citta-deha~ambara.AkRti: |
sva.kalpanA~anta:
AkAra-maNDam saMstham prapazyati - x
.
the AtivAhika.Traveler is called the Subtle Body
—
a construct of the embodied Affective mind
estabished as the self-conceived gist* of embodiment
it perceives
.
~vlm.34 The gross embodied soul is in the form of emptiness, like the mind, yet it imagines itself to reside in an egg-shaped space inside the body, as Brahma is supposed to be seated in the cosmic egg.
#maNDa -m.- the scum of boiled rice (or any grain) uttarar. • the thick part of milk, cream (cf. #dadhimaNDa) • the spirituous part of wine &c. (W. also "foam or froth; pith, essence; the head") • -m.- a frog (cf. #maNDUka) • -f.- the emblic myrobalan tree; spirituous or vinous liquor, brandy.
35
कश्चिज्_जल-गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
ka:cit_jala-gatam vetti ka:cit samrAT-svarUpiNam |
भावि.ब्रह्माण्ड-कलनाम् पश्यत्य्_अनुभवत्य्_अपि ॥३५॥
bhAvi-brahmANDa-kalanAm pazyati_anubhavati api ||35||
.
ka:cit.whoever –
jala-gatam
vetti
ka:cit.whoever –
samrAT-svarUpiNam |
bhAvi-brahmANDa-kalanAm
pazyati_anubhavati api - x
.
some know it as arisen from the waters,
some as the sovereign Lord
:
this parcel of being out of the brahma-Egg
some see and also experience
.
~sv. Someone thinks he is brahma, someone else thinks he is something else in this manner the jiva imagines it is this or that, and so binds itself to the illusion of world~appearance.
~vlm. Some view the spirit of God as floating on the surface of the waters (in the form of Narayana). Others view it in the person of the Lord of creatures (Pashupati, Shiva). There are others who look at the spirit of God as infused throughout the creation in the figure of_virAj_(the primordial man).
36
आत्म-गर्भ-गृहीम् चित्ताद्_यथा-संकल्पम् आत्मनः ।
Atma-garbha-gRhIm cittAt_yathA-saMkalpam Atmana: |
देश-काल-क्रिया-द्रव्य-कल्पना-वेदनम् स* तत् ॥३६॥
deza-kAla-kriyA-dravya-kalpanA-vedanam sa: tat ||36||
.
-m self/Self+embryo/sprout+dweller –
from/thru Affective.mind - as a Concept of self
known as imagination acting in Place&Time
he is that
.
pregnant with chitta.Affection
begotten thru the conception of the Self
by imagining substantive action in time and place
he is That
.
~vlm.36 The soul or spirit is the spacious womb of production. It is the means of executing its own purposes and of knowing the proper time and place. It is the article and the manner of action.
* Atma.self/Self-garbha.embryo/sprout-gRhI.house/holder-m- from/thru - citta.Affective/mind-At - yathA.so/in.this.way - saMkalpa.Concept-m @ Atma.self/Self-na: | deza.place-kAla.time-kriyA.Action/rite-dravya.substance/possession-kalpanA.Imagining-vedana.knowing-m sa:.that.he - tat.that.one
x
xx 34 35 36
37
भावयन् शब्द-निर्माता शब्दैर्_बध्नाति कल्पितैः ।
bhAvayan zabda-nirmAtA zabdai: badhnAti kalpitai: |
आतिवाहिक-देहो_ऽसाव्_इत्य्_असत्य-जगद्-भ्रमे ॥३७॥
AtivAhika-deha:_*sau_iti_asatya-jagat-bhrame ||37||
.
bhAvayan.regard\feeling-zabda.word/sound-nirmAtA.maker/creator - by/with zabda.word/sounds.i: badhnAti.binding - kalpita.imagined-i: | Âtivaahika Traveler-deha.body: asau.this.one - iti.so - in/when asatya.unreal/notSo-jagat.world-bhrama.delusion.e
.
he
becomes the inventor of words,
and it's these imagined words that_bind
this AtivAhika Traveler,
the subtle body,
in the unreal world-delusion
.
~vlm.37. The mind is the inventor of words, expressive of ideas (in the soul), and subjects itself to the arbitary sounds of its own invention. Hence God is erroneously said to be embodied in words (sabda brahmA of MimAnsA philosophy) in this world of errors.
* bhAvayan.regard\feeling-zabda.word/sound-nirmAtA.maker/creator - by/with zabda.word/sounds.i: badhnAti.binding - kalpita.imagined-i: | Âtivaahika Traveler-deha.body: asau.this.one - iti.so - in/when asatya.unreal/notSo-jagat.world-bhrama.delusion.e
38
असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha~uDDayanam yathA |
इत्य्_अन्.उत्पन्न* एव_असौ स्वयम्.भूः स्वयम् उत्थितः ॥३८॥
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||38||
.
in the unreal
he manifests
like someone flying in a dream
.
thus
uneffected only
he the SelfBorn arises as himself
.
asatya* eva kacati svapne kha~uDDayanam yathA |
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: |
~vlm. The unproduced and self-born brahma, that has risen of himself (and represents the mind), is as unreal as the soaring of a man in the sky in his dream.
39
आतिवाहिक.देह~आत्मा प्रभुर्_आद्यः प्रजापतिः ।
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड~आकारिणि भ्रमे ॥३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||39||
.
AtivAhika.deha.AtmA
prabhu:_Adya: prajApati: |
etasmin* api sampannam
brahmANDa.AkAriNi bhrame - x
.
the embodied AtivAhika.Traveler
—the primal Lord prajApati—
is produced in the delusive form of the brahma-Egg
.
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
etasmin* api sampannam brahmANDa.AkAriNi bhrame |
~vlm.39 This all supporting and embodied soul is the creator Lord of Creatures who is said to have formed this illusory frame of the world.
x
xx37 38 39
40
न किम्चिद्_अपि सम्.पन्नम् न च जातम् न दृश्यते ।
na kim.cit_api sampannam na ca jAtam na dRzyate |
तद्_ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥४०॥
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||40||
.
not anything at.all has happened
nor been born
nor seen
That_brahmic Space
is Space that is a place without a boundary
.
na kim.cit_api sampannam x
na ca jAtam na dRzyate x
tat_brahmAkAzam AkAzam x
eva sthitam an.antakam xx
~vlm.40. But there was nothing formed or born in it (in reality); nor is there any substance to be found in the world. It is the same vacuous form of brahmA still, whose essence is known to extend as the infinite space itself.
41
संकल्प.नगर~आकारम् एतत् सद्_अपि न_एव सत् ।
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
अनिर्मितम् अरागम् च *एतत्_वै चित्रम् उत्थितम् ॥४१॥
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||41||
.
saMkalpa.nagara.AkAram
etat sat_api na_eva sat |
a.nirmitam a.rAgam ca
etat_vai citram utthitam - x
.
like an imagined city
This
seems to be
So
—tho not actually So—
uncreated, without art, so this wonder is arisen
.
~vlm.41 Things that appear to be real are as unreal as an imaginary city. They present a variety of forms and colors to the fancy, but have not been built or painted by anybody.
42
अकृतम् च_अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
महा.कल्पे विमुक्तत्वाद्_ब्रह्मा.आदीनाम् असंशयम् ॥४२॥
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a-saMzayam ||42||
.
not created
yet experienced
not So
but seeming to be So
—
at Doomsday they
all
become free,
brahmA and all the other gods
.
a.kRtam ca_anu.bhUtam ca x
na satyam satya.vat sthitam x
mahA.kalpe vi.muktatvAt x
brahmA.AdInAm a-saMzayam xx
~vlm.42 Nothing that is unmade or un-thought of can be real, and the gods Brahma and others, being freed from their business at the universal dissolution of existence, could neither resume their functions to make or have materials with which to make.
x
xx40 41 42
43
स्मृतिर्_न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||43||
.
having no prior memory at all, nor prior cause, thus he is the SelfBorn
:
and whatever is selfborn
thatever thereby is considered to be That-born
.
~vwv.1093/3.13.43a. Nor any previous memory is the cause of (the appearance of) brahmA (the self-born Creator).
~sv. brahmA the creator could not create the world as it was before the cosmic dissolution, for brahmA attained final liberation then.
~vlm.43. The self-born brahmA, having then neither his remembrance of the past, nor any material appliance at hand, could neither form an ideal or material world out of nothing. Therefore production of brahmA and formation of the universe are alike (chimerical).
44
अनाद्य्~अनुभवस्_त्व्_इत्थम् यो_ऽत्र_अस्त्य्_अवनिक.आदिके ।
an.Adi~anubhava:_tu ittham ya:_*tra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||44||
.
but
such beginningless experience
is
dreamed
—
as.if composed of earth and other elements
—
as.if it were the waking state
.
an.Adi~anubhava:_tu ittham x
ya:_*tra asti avanika.Adike x
svapna~anubhUtam pRthvi.Adi x
prabodhe yAdRzam bhavet xx
~vlm.44. The earth and all other existences, are but the eternal ideas of the divine mind, and they appear to us as objects of a dream in our waking state: (when they vanish into airy nothing).
45
स्मृतः स* व्योम-मात्र~आत्मा सर्वदा_एव स्मृतम् जगत् ।
smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||45||
.
smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
yatra yatra yathA toye dravatvam nAma bhidyate - x
.
wherever we know the sky.only-self as everywhere
thereby we also know the world
:
just.as wherever there is water
it is just distinguished fluidity
.
~vlm.45 The Divine Spirit is known only as an emptiness, therefore the world must also be emptiness because like produces like. So all waters are liquid, though they are made to pass under different names.
x
xx43 44 45
46
तत्र तत्र तथा न_अन्यः सर्गो_ऽस्ति परमात्मनि।
tatra tatra tathA na_anya: sarga:_*sti paramAtmani |
सृष्टिर्_एवम्_इयम् प्रौढा सम* एव त्व्_अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||46||
.
therever it is thus and is not otherwise
.
for the sarga Creation is in the Supreme Self
—
its emission is its evolution
and the Creation is within the same
.
tatra tatra tathA na_anya: x
sarga:_*sti paramAtmani x
sRSTi:_evam iyam prauDhA x
sama* eva tu_ayam sthita: xx
~vlm.46. This creation is every where the same in the Supreme Spirit. It is but an evolution of the same (though presenting different aspects to us); and the creator is always and everywhere immutable in his nature.
47
भात्य्_एवम् नाम ब्रह्माण्डम् व्योमात्मा_इव_अतिनिर्मलम् ।
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म-निर्मित-विभ्रमम् ॥४७॥
dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam ||47||
.
so
there appears what's called the brahma-Egg
—
as.if in the immaculately spacious sky
.
but
this perception in this calm is a self-constructed delusion
.
bhAti_evam nAma brahmANDam
vyoma.AtmA iva_ati.nirmalam |
dRzyam evam idam zAntam
sva.Atma-nirmita-vibhramam - x
.
~vlm.47 The empty universe, under the name of the cosmic egg, shines as clearly as the Divine Spirit. It is calm in its appearance and becomes disturbed by causes born in itself.
48
निराधारम् निराधेयम् अद्वैतम् च_ऐक्य-वर्जितम् ।
nir.AdhAram nir.Adheyam advaitam ca_aikya-varjitam |
जगत्-संविदि जातायाम् अपि जातम् न किम्चन ॥४८॥
jagat-saMvidi jAtAyAm api jAtam na kimcana ||48||
.
nirAdhAra.x-m nirAdheya.x-m advaita.nondual-m ca.too - aikya.single-varjita.x-m | in/when - jagat.world-saMvit.Awareness/intelligence-i @ jAta.AyAm api.altho/even - jAta.x-m na.not- kimcana.anything/whatever
.
without support
with nothing to support
nondual
yet without oneness
it's born thru awareness of the world
yet not born at all
.
~vwv.1551/3.13.48-49. Even when the perception of the world is born, nothing whatever is born. The Supreme Sky (of Consciousness), void all around and clear, is alone settled.
~vlm.48 It is supported by the unsupported Supporter of all who is one and without a second, but devoid of unity in creation. All this is born in His consciousness and therefore there is nothing new that is produced.
~vlm.p.48 It is supported by the unsupported Supporter of all who is one and without a second, but devoid of unity in creation. All this is born in His consciousness and therefore there is nothing new that is produced.
~sv.48 45-51 Cosmic consciousness alone exists now and ever; in it are no worlds, no created beings.
x
xx46 47 48
49
परmAकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
सर्व.सम्.सारता न_अस्ति यद्_एव तद्_अवस्थितम् ॥४९॥
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||49||
.
parama.AkAza.Absolute.Space-m A.@/covering-zUnya.x-m accham eva vyavasthitam |
sarva.saMsAratA na_asti yat_eva tat_avasthitam - x
.
it is Supreme Space
full* of the empty
clear
yet manifesting the whole state of saMsAra
—
which is‑not
yet is
determined within That
.
~vwv.1551/3.13.48-49. Even when the perception of the world is born, nothing whatever is born. The Supreme Sky (of Consciousness), void all around and clear, is alone settled.
~vlm.p.49 He who is of the form of unlimited space without any emptiness in it, who is transparent yet teeming with abundance, and who is the whole world without any worldliness in him, truly underlies everything.
#AzUnya ‑ A-zUnya ‑ 'full of the empty'; [a term that seems unique to YV: paramAkAzam AzUnyam accham eva vyavasthitam, y3013.049]
50
न_आधेयम् तत्र न_आधरो न दृश्यम् न च द्रष्टृता ।
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
.
a predicate cannot exist without a subject
:
there is no Percept without a Perceiver
.
there is no brahma-Egg, no brahma, nor any such matter for dispute
.
na_Adheyam tatra na_Adhara: x
na dRzyam na ca draSTRtA x
brahmANDam na_asti na brahmA x
na ca vaitaNDikA kva.cit xx
~vwv. In That, there is neither support or anything to be supported; neither subjecthood nor the visible object; neither the cosmos nor the Creator brahmA; nor anything controversial anywhere.
~vlm.p.50 He who is neither the container nor the contained, nor the appearance of the world, who is neither the world nor its creator, and about whom there can be no dispute or disputant, is truly the unknown God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}.
51
न जगन्_न_अपि जगती शान्तम् एव_अखिलम् स्थितम् ।
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||51||
.
it is not this, the going world, nor all its people
.
it is quiescence only
that unbroken state of brahman Immensity alone manifesting transparency
:
the Self by the self in the self
.
na jagat_na_api jagatI - no World nor any Worldling: -
zAntam eva - quiet quite -
akhilam.totally.wholly- sthita.existent/situate-m |
brahmaiva.Braahmic.only - kacati.projecting –
svaccham ittham AtmA_AtmanA_Atmani |
~vwv. 1485/3.13.51. There is neither the world nor people. The Whole exists quite tranquil. brahman alone shines clearly in this manner. The Self (shines) by Itself in Itself.
~vlm.51 He who is neither the passing world nor any of its passing things, who is quite at rest yet situated in all things (whether moving or quiescent), is the only Brahma that shines of himself in himself.
~vlm.p.51 He who is neither the passing world nor any of its passing things, who is quite at rest yet situated in all things (whether moving or quiescent), is the only brahma that shines of himself in himself.
x
xx49 50 51
52
चित्त्वाद्_द्रवत्वात् सलिलम् इव_आवर्ततया_आत्मनि ।
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद्_एव_इदम् आभाति सद्_इव_इह_अनुभूयते ॥५२॥
a-sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||52||
.
cittvAt_dravatvAt
salilam iva
AvartatayA_Atmani |
a-sat_eva_idam AbhAti
sat_iva_iha_anubhUyate - x
.
chit.Consciousness thru fluidity becomes water
only from its whirling in the self
what is not.So appears as This
:
"as.if-So" is what it becomes
.
~vlm.52. As we form in ourselves the image of a whirlpool, by the idea of the fluidity of water in our minds; so the sight of the world produces the false notion of its reality in the mind.
53
अथवा स्व.स्वरूपत्वात् सद्_एव_इदम् अनामयम् ।
athavA sva.svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात-मात्र~अम्बर.उदरम् ॥५३॥
a-khaNDitam an.Adyantam jJAta-mAtra~ambara~udaram ||53||
.
athavA sva.svarUpatvAt x
sat_eva_idam anAmayam x
a-khaNDitam an.Adyantam x
jJAta-mAtra~ambara~udaram xx
~vlm.53 All unrealities become extinct at the end, as we see the death of our frail bodies in dreams. The essential part of our soul remains unscathed because of its own nature of indestructibility in the form of everlasting consciousness in the atmosphere of our intellects.
otherwise
in its own nature Suchness indeed always exists
as this limitless unbroken unbounded sky-womb of what is known
.
54
आकाश* एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
स* ह्य्_आतिवाहिक.वपुर्_न तु भूत-रूपी
sa: hi_AtivAhika-vapu:_na tu bhUta-rUpI
पृत्व्यादि तेन न सद्_अस्ति यथा न जातम् ॥५४॥
pRthvi.Adi tena na sat_asti yathA na jAtam ||54||
.
AkAze.x/AkAza.x-: in/when\the Space - eva.very/only - parame.in.the Absolute -
prathama:.at.first: - the prajA.Iza:.Lord of the People - nityam.ever/always - svayam.itself - kacati.projecting - by/with zUnyatA.emptiness‑tayA sama.same/equal: -
ya:.who – sa:.that.he - hi.for/! – Âti.vaahika Traveler-vapu:body - na.not - tu.tho – something bhUta.becoming-rUpI.Formed.of - pRthvi.Adi – the 5 Elements -
tena.by/with.that - na.not - sat.being.So/real - asti.is/exists - yathA.so/in.this.way - na.not – jAta.born/happened-m
.
in Supreme Space
the first Lord of Mankind eternally projects himself
—who is the same as Emptiness—
as the Subtle Body
but not with the Form of a being made of the Earth- elements
and thus he's not-So
and so not-born
.
~vlm.54 Brahma, the prime Lord of creatures, is ever manifest by himself in the form of emptiness in the Supreme Spirit. He being of a spiritual form, like the mind, has no material body formed of earth or any other material. Therefore He is both real and unborn.
* AkAze.x/AkAza.x-: in/when\the Space - eva.very/only - parame.in.the Absolute - prathama:.at.first: - the prajA.Iza:.Lord of the People - nityam.ever/always - svayam.itself - kacati.projecting - by/with zUnyatA.emptiness‑tayA sama.same/equal: - ya:.who – sa:.that.he - hi.for/! – Âti.vaahika Traveler-vapu:body - na.not - tu.tho – something bhUta.becoming-rUpI.Formed.of - pRthvi.Adi – the 5 Elements -
tena.by/with.that - na.not - sat.being.So/real - asti.is/exists - yathA.so/in.this.way - na.not – jAta.born/happened-m.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM3014 GRANDFATHER BRAHMÂ EVOLVES 1.AP19-21 .z86
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
On Fri, Apr 17, 2020 at 8:59 AM jivadas <das....@gmail.com> wrote:
FM.3 complete
https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
fm3013 1.ap16..18 The Origin of the SelfBorn Brahmaa .z54
oॐm
THE ORIGIN OF THE SELFBORN BRAHMAA
Vasishtha said—
परमे ब्रह्मणि स्फारे समे राम समस्थिते ।
parame brahmaNi sphAre same, rAma, sama-sthite |
अन्.उत्पन्न-नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
.
in the parama.highest/supreme.e brahmaNi.Immensity - sphAra.x-e sama.x-e, Raama, in sama.x-sthita.x-e + an-non/without-utpanna.come.from-nabhas.spacious.sky - tejas.fire/heat-tamas.darkness/error - sattA.realness - in a cit.conscious/ness-Atmani
.
in the expansion* of the Supreme brahman Immensity
—when the same, Raama, is seated in the Same—
is the sky
:
its light and darkness
are not produced
but
a latent Suchness in the Consciousness‑Self
.
*sv.1 VASISTHA continued: In the supreme being there exists the vibration which is at once equilibrium and disturbance; on account of this there appear space and light and inertia, though they have not really been created.
##pR - *para - *parama - *parama- - farthest, last, extreme, best or worst, highest, chiefest • surpassing, better or worse than (tasmAt) • supreme, chief • highly, exceedingly • *paramam - yes, very well, with pleasure • *paramaka-, *paramikA - utmost, best or worst • *paramatA - the highest point, position, or rank ++
##*sphAra- the Term is said (Un2.ii,13) to be a variant from >#sphAy to fatten or swell. I would vote rather for >#sphAl to tremble, vibrate. MW has it >#sphar - to expand (but also notes it in R. as discharging a bow). he has seen the term in these senses: "extensive, wide, large, great, abundant, violent, strong, dense (as mist), loud (as a shout)" in kAv. & paJcad., which are in the Poet's range of style; and he finds the noun sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara (KSS), that great compendium where the River of Stories meets the sea (the work is said to be an abridgment of a longer collection). KSS, I've found, shares its vocabulary with YV—as well as its Otherworld. MW also notes the Greek #sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet encountered this compound: it would read well as "Big Bang".
***cit - mfn. ifc. "thinking" • -f.- thought , intellect , spirit , soul • pure Thought • in modern trans. "consciousness"; it is the empty screen in which data project •-• *cinmAtra - commonly "consciousness only" but more exactly "a measure of consciousness," ++
पूर्वम् चेत्यत्व-कलनम् सतश् चेत्य-अंश=चेतनात् ।
pUrvam cetyatva-kalanam sata:_cetya.aMza=cetanAt |
उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥३।१३।२॥
udeti citta-kalanam citi-zaktitva-cetanAt ||3|13|2||
.
pUrva.x-m cetya.x--tva.x-kalana.x-m - @ sat.x-a: - from cetya.x-aMza.part/bit-=cetana.sentience-At + udeti.arising citta.affective.mind--kalana.effecting/producing-m
citi-zaktitva-cetanAt
.
first there is in the Suchness
a creative impulse
.
from this conception
a spark of intelligence
then
the chitta.Affective creativity arises
&
from this conception the shakti.Power of affective Consciousness
.
*sv.2 Since all this happens in consciousness, they possess the quality of the knowable; at the same time there arises the knower.
*vlm.2. The SAT-God has the attribute of Chetya—intellectuality at first, and it is from the intellection (Chetana) of his intellectual part (ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The faculties (Sakti) of his intellect (cit), are called its intelligence (ChetanA).
##ci - *citi -f.- collecting, gathering • A heap, multitude, quantity • A layer (of wood or bricks &c), stack • • a funeral pile or pyre •-• The understanding. - -m.- The thinking mind devIm.5.36. -f.- citi.Understanding/Conception, vs. •-• "...The चित् #citta, full of real things, thoughts can transform into चित् #citi (the technical term of Kaashmiira Saivism for pure consciousness), devoid of all #vikalpa-s. And kAzmIra zaivism provides that an individual soul can start with a pure thought, #zuddha vikalpa. that I am #ziva_and this entire world is my own grand splendour, #vibhuti or #vilAsa out of my own #svatantrya. Sri Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness, <AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra pAdapa-vRkSa-vat> FM.6.29.141 • <saMkalpAtma svayam bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne svApna-puram yathA> FM.7.209.037. •• *cit Consciousness in its projective/constructive aspect, <cinmayatvAc citau cetyam jalam apsv iva majjati> FM.7.38.10, VWV.236.
##*kalana- - causing, producing • *kalanA -f.- driving, impelling, performing, demeanour, gesture; n.- shaking, agitating ++
ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
ततो ऽस्य माया-कलनम् चेत्य.एक-परता.आवशात् ॥३।१३।३॥
tata:_asya mAyA-kalanam cetya.eka-paratA.AvazAt ||3|13|3||
.
from that
an effective Life.parcel of conceivables
becomes conceived
becomes Maayaa Illusion
by force of the conceiving One
because of its supremacy
.
tatas.thence/from.that - jIva.x- tva.condition/-ity-kalana.effecting/producing‑m cetya.x-saMyoga.x-cetana.sentience-At + tatas.thence/from.that - asya.his/its- mAyA.Illusion-kalana.effecting/producing‑m cetyaasya.his/its-eka.one/single-paratAasya.his/its‑Avazaasya.his/itsAt
.
*sv.3 It is the inherent power of consciousness to illumine all things, hence it is the cosmic knower. That consciousness itself becomes its own knowable and the knower. When such a relationship arises, the notion "I am a jiva, living soul" arises in consciousness.
*vlm.3. The cit or intellect has then the attribute of the Living soul (Jíva), from its intelligence (ChetanA), and connection with the chetya or intelligible objects in nature. It is next attributed with the title of mAyA or illusion, from the subjection of its Chetya or cognizable objects only to itself—Aham mAtra.
ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
एतद् एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥३।१३।४॥
etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||3|13|4||
.
therefore/@that: - thm intellectually-kalana.effecting/producing-m - @ ahamtA."I"ness-pariNAma.change/evolution - this very/only Mind.ness.&c-word/sound-That.measured/elemental.thing- &c-ly
.
the analytic impulse of Buddhi.Intellection
comes.from the evolution of "I"ness
to comprehend the words that denote mental elements
.
*vlm. It has then the attribute of understanding (buddhi), from the excess of its egoism (ahantA), which is full with the purposes of its mind and the elements of sound &c. (i. e. with a desire for all sensible objects).
*sv. By the further identification with the knowable, in the pure consciousness there arises the notion of egotism and then the faculty of discrimination or the rationalising intellect.
* tatas.therefore/@that: - buddhi.Intellect.tva-ity-kalana.causal.idea-m - from/thru ahamtA."I"ness-pariNAma.change/transformation.ta: | etat.this - eva.very/only - mana:Mind.tA-ness.Adi.beginning.with/&c-zabda.word/sound -tanmAtraka.That.measured/elemental.ka. thing-Adi.beginning.with/&c-mat-ly
उच्छूनाद् अन्य-तन्मात्र-भावनाद् भूत-रूपिणः ।
<p class="MsoNormal" align="right" style="text-align:
Jiva Das
Apr 16, 2021, 9:22:56 AM4/16/21
to yoga vasishtha
FM.3.13 THE ORIGIN OF THE SELFBORN BRAHMÂ 1.AP16.18
सर्ग ३.१३
sarga 3.13
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama.sthite |
अन्.उत्पन्न.नभस्_तेजस्_तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna.nabhas_tejas.tama: sattA cit.Atmani ||3|13|1||
पूर्वम् चेत्यत्व.कलनम् सतश्_चेत्य.अंश=चेतनात् ।
pUrvam cetyatva.kalanam sata:_cetya.aMza=cetanAt |
उदेति चित्त.कलनम् चिति.शक्तित्व.चेतनात् ॥३।१३।२॥
udeti citta.kalanam citi.zaktitva.cetanAt ||3|13|2||
ततो जीवत्व.कलनम् चेत्य.संयोग.चेतनात् ।
tata:_jIvatva.kalanam cetya.saMyoga.cetanAt |
ततो ऽस्य माया.कलनम् चेत्य.एक.परता.आवशात् ॥३।१३।३॥
tata:_*sya mAyA.kalanam cetya.eka.paratA.AvazAt ||3|13|3||
ततो बुद्धित्व.कलनम् अहम्ता.परिणामत: ।
tata:_buddhitva.kalanam ahamtA.pariNAma.ta: |
एतद्_एव मनस्ता.आदि.शब्द.तन्मात्रक.आदिमत् ॥३।१३।४॥
etat_eva manastA.Adi.zabda.tanmAtraka.Adimat ||3|13|4||
उच्छूनाद्_अन्य.तन्मात्र.भावनाद्_भूत.रूपिणः ।
ucchUnAt_anya.tat.mAtra.bhAvanAt_bhUta.rUpiNa: |
अयम् इत्थम् महा.गुल्मो जगदादिर्_विलोक्यते ॥३।१३।५॥
ayam ittham mahA.gulma:_jagat.Adi:_vilokyate ||3|13|5||
झटित्य्_एवम् क्रमेण_इति स्वप्ने पुरम् इवाकृतम् ।
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश.महाटव्याम् उद्भूय.उद्भूय नश्यति ॥३।१३।६॥
mahAkAza.mahATavyAm udbhUya.udbhUya nazyati ||3|13|6||
जगत्.करञ्ज.कञ्जानाम् बीजम् एतद्_अवापजम् ।
jagat.karaJja.kaJjAnAm bIjam etat_avApa.jam |
न_अपेक्षते किम्चिद्_अपि क्षिति.वार्य्.अनल.आदिकम् ॥३।१३।७॥
na_apekSate kim.cit_api kSiti.vAri.anala.Adikam ||3|13|7||
एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvi.Adi kariSyati |
स्वम् स्वप्न.वित्.पुरम् इव चिन्मात्र.आत्मकम् एव यत् ॥३।१३।८॥
svam svapna.vit.puram iva cit.mAtra.Atmakam eva yat ||3|13|8||
जगदाद्य्.अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
jagat.Adi.aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥३।१३।९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||3|13|9||
यद्_बीजम् तत् फलम् विद्धि तस्माद्_ब्रह्म.मयम् जगत् ।
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥३।१३।१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||3|13|10||
चिच्छक्त्या स्वाङ्ग.भूtAत्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga.bhUta.AtmA kalpita:_*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥३।१३।११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||3|13|11||
तद्_अप्य्_आकाश.रूप.आत्म.कल्पना.आत्मनि सन्मयम् ।
tat_api_AkAza.rUpa.Atma.kalpanA.Atmani sat.mayam |
क्वचिन्_न नाम तत् सिद्धम् यद्_असिद्धेन साध्यते ॥३।१३।१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||3|13|12||
स्वरूपम् यद्_विकल्प.आत्म कथम् तत्_सत्यताम् इयात् ।
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म.आत्मकतया धिया ॥३।१३।१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||3|13|13||
तत् पञ्चकम् विद्धि प्रौढो_ब्रह्मैव त्रिजगत्.क्रमः ।
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat.krama: |
यथा स्फुरति सर्ग.आदाव् एष* पञ्चक.सम्भवः ॥३।१३।१४॥
yathA sphurati sarga.Adau_eSa* paJcaka.sambhava: ||3|13|14||
तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
एवम् न जायते किम्चिज्_जगज्_जातम् न लक्ष्यते ॥३।१३।१५॥
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||3|13|15||
स्वप्न.संकल्प.पुरवद्_असत् सद्_अनुभूयते ।
svapna.saMkalpa.puravat a.sat sat_anubhUyate |
ब्रह्माकाश.पराकाशे जीवाकाशत्वम् आत्मनि ॥३।१३।१६॥
brahmÂkAza.parAkAze jIva.AkAzatvam Atmani ||3|13|16||
इति चित्य्_अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य्_एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥३।१३।१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||3|13|17||
जीवाकाशस्_त्व्_इमम् देहम् यथा विन्दति तच्_छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥३।१३।१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||3|13|18||
अणु.तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
aNu.teja:kaNa:_*smi_iti svayam cetati cintayA |
यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥३।१३।१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||3|13|19||
असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
asat eva sat.AkAram saMkalpa.indu:_yathA na san |
तम् एव भावयन् द्रष्टृ.दृश्य.रूपतया स्थितः ॥३।१३।२०॥
tam eva bhAvayan draSTR.dRzya.rUpatayA sthita: ||3|13|20||
एक* एव द्विताम् एति स्वप्ने स्व.मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva.mRti=bodhavat |
किम्चित् स्थौल्यम् इव_आदत्ते ततस्_तारकताम् विदन् ॥३।१३।२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||3|13|21||
यथा.भावित.मात्र.अर्थ.भाविताद्_विश्व.रूपतः ।
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥३।१३।२२॥
sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||3|13|22||
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि.देह.अभिधम् तथा ॥३।१३।२३॥
tAraka.AkAram AkAram bhAvi.deha.abhidham tathA ||3|13|23||
भावयत्य्_एति तद्_भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
परित्यज्य_एव तद्_बाह्यम् ततस्_तारक.कोटरे ॥३।१३।२४॥
parityajya_eva tat_bAhyam tata:_tAraka.koTare ||3|13|24||
अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
कूप.संस्थो यथा देहः समुद्गक.गतम् वचः ॥३।१३।२५॥
kUpa.saMstha:_yathA deha: samudgaka.gatam vaca: ||3|13|25||
स्वप्न.संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
svapna.saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
स्वरूप.तारक.अन्त.स्थो जीवो_ऽयम् चेतति स्वयम् ॥३।१३।२६॥
svarUpa.tAraka.anta.stha:_jIva:_*yam cetati svayam ||3|13|26||
तद्_एतद्_बुद्धि चित्तादि.ज्ञान.सत्तादि.रूपकम् ।
tat_etat_buddhi.citta.Adi.jJAna.sattA.Adi.rUpakam |
जीवाकाशः स्वतस्_तत्र तारक.आकाश.कोश.गम् ॥३।१३।२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza.koza.gam ||3|13|27||
प्रेक्षे_ऽहम् इति भावेन द्रष्टुम् प्रसरti_इव खे ।
prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र.द्वयेन_एव भावि.बाह्य.अभिधम् पुनः ॥३।१३।।२८॥
tata:_randhra.dvayena_eva bhAvi.bAhya.abhidham punar ||3|13||28||
येन पश्यति तद्_नेत्र.युगम् नाम्ना भविष्यति ।
yena pazyati tat netra.yugam nAmnA bhaviSyati |
येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥३।१३।२९॥
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||3|13|29||
येन जिघ्रति तद्_घ्राणम् स* स्वम् आत्मनि पश्यति ।
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३।१३।३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||3|13|30||
स्पन्दते यत् स* तद्_वायुश् चेष्टा कर्म.इन्द्रिय.व्रजम् ।
spandate yat sa: tat_vAyu: ceSTA karma.indriya.vrajam |
रूपालोक.मनस्कार.जातम् इत्य्_अपि भावयन् ॥३।१३।३१॥
rUpAloka.manaskAra.jAtam iti_api bhAvayan ||3|13|31||
आतिवाहिक.देह=आत्मा तिष्ठत्य्_अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३।१३।३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||3|13|32||
असत्याम् सत्य.सम्.काशो ब्रhmAस्ते जीव.शब्दवत् ।
a.satyAm satya.saMkAza:_brahmÂste jIva.zabdavat |
इत्थम् स* जीव.शब्दार्थ: कलनाकुलताम् गतः ॥३।१३।३३॥
ittham sa: jIva.zabdArtha: kalanÂkulatAm gata: ||3|13|33||
आतिवाहिक.देहात्मा चित्त.देह.अम्बर.आकृतिः ।
AtivAhika.deha.AtmA citta.deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार.मण्डम् संस्थम् प्रपश्यति ॥३।१३।३४॥
sva.kalpanA.anta: AkAra.maNDam saMstham prapazyati ||3|13|34||
कश्.चिज्_जल.गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
ka:cit_jala.gatam vetti ka:cit samrAT.svarUpiNam |
भावि.ब्रह्माण्ड.कलनाम् पश्यत्य्_अनुभवत्य्_अपि ॥३।१३।३५॥
bhAvi.brahmANDa.kalanAm pazyati_anubhavati api ||3|13|35||
आत्म.गर्भ.गृहीम् चित्ताद्_यथा.संकल्पम् आत्मनः ।
Atma.garbha.gRhIm cittAt_yathA.saMkalpam Atmana: |
देश.काल.क्रिया.द्रव्य.कल्पना.वेदनम् स* तत् ॥३।१३।३६॥
deza.kAla.kriyA.dravya.kalpanA.vedanam sa: tat ||3|13|36||
भावयन् शब्द.निर्माता शब्दैर्_बध्नाति कल्पितैः ।
bhAvayan zabda.nirmAtA zabdai: badhnAti kalpitai: |
आतिवाहिक.देहो_ऽसाव्_इत्य्_असत्य.जगद्.भ्रमे ॥३।१३।३७॥
AtivAhika.deha:_*sau_iti_asatya.jagat.bhrame ||3|13|37||
असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha.uDDayanam yathA |
इत्य्_अन्.उत्पन्न* एव_असौ स्वयम्.भूः स्वयम् उत्थितः ॥३।१३।३८॥
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||3|13|38||
आतिवाहिक.देह.आत्मा प्रभुर्_आद्यः प्रजापतिः ।
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड.आकारिणि भ्रमे ॥३।१३।३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||3|13|39||
न किम्चिद्_अपि सम्.पन्नम् न च जातम् न दृश्यते ।
na kim.cit_api sampannam na ca jAtam na dRzyate |
तद्_ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥३।१३।४०॥
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||3|13|40||
संकल्प.नगर.आकारम् एतत् सद्_अपि न_एव सत् ।
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
अनिर्मितम् अरागम् च *एतत्_वै चित्रम् उत्थितम् ॥३।१३।४१॥
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||3|13|41||
अकृतम् च_अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
महा.कल्पे विमुक्तत्वाद्_ब्रह्मा.आदीनाम् असंशयम् ॥३।१३।४२॥
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a.saMzayam ||3|13|42||
स्मृतिर्_न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥३।१३।४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||3|13|43||
अनाद्य्.अनुभवस्_त्व्_इत्थम् यो_ऽत्र_अस्त्य्_अवनिक.आदिके ।
an.Adi.anubhava:_tu ittham ya:_*tra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥३।१३।४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||3|13|44||
स्मृतः स* व्योम.मात्र.आत्मा सर्वदा_एव स्मृतम् जगत् ।
smRta: sa* vyoma.mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥३।१३।४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||3|13|45||
तत्र तत्र तथा न_अन्यः सर्गो_ऽस्ति परमात्मनि।
tatra tatra tathA na_anya: sarga:_*sti paramAtmani |
सृष्टिर्_एवम्_इयम् प्रौढा सम* एव त्व्_अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||3|13|46||
भात्य्_एवम् नाम ब्रह्माण्डम् व्योमात्मा_इव_अतिनिर्मलम् ।
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म.निर्मित.विभ्रमम् ॥३।१३।४७॥
dRzyam evam idam zAntam sva.Atma.nirmita.vibhramam ||3|13|47||
निराधारम् निराधेयम् अद्वैतम् च_ऐक्य.वर्जितम् ।
nir.AdhAram nir.Adheyam advaitam ca_aikya.varjitam |
जगत्.संविदि जातायाम् अपि जातम् न किम्चन ॥३।१३।४८॥
jagat.saMvidi jAtAyAm api jAtam na kimcana ||3|13|48||
परम.आकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
सर्व.सम्.सारता न_अस्ति यद्_एव तद्_अवस्थितम् ॥३।१३।४९॥
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||3|13|49||
न_आधेयम् तत्र न_आधरो न दृश्यम् न च द्रष्टृता ।
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥३।१३।५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
न जगन्_न_अपि जगती शान्तम् एव_अखिलम् स्थितम् ।
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥३।१३।५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||3|13|51||
चित्त्वाद्_द्रवत्वात् सलिलम् इव_आवर्ततया_आत्मनि ।
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद्_एव_इदम् आभाति सद्_इव_इह_अनुभूयते ॥३।१३।५२॥
a.sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||3|13|52||
अथवा स्व.स्वरूपत्वात् सद्_एव_इदम् अनामयम् ।
athavA sva.svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात.मात्र.अम्बर.उदरम् ॥३।१३।५३॥
a.khaNDitam an.Adyantam jJAta.mAtra.ambara.udaram ||3|13|53||
आकाश* एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
स* ह्य्_आतिवाहिक.वपुर्_न तु भूत.रूपी
sa: hi_AtivAhika.vapu:_na tu bhUta.rUpI
पृत्व्यादि तेन न सद्_अस्ति यथा न जातम् ॥३।१३।५४॥
pRthvi.Adi tena na sat_asti yathA na jAtam ||3|13|54||
||
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
Jiva Das
Apr 18, 2021, 11:43:53 AM4/18/21
to yoga vasishtha
FM3013 THE ORIGIN OF THE SELFBORN BRAHMÂ 1.AP16.18 .z54
https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
FM.3.1.FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1.FM.3.49....docx?dl=0
<https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0>
*o*ॐ*m*
FM.3.13
*THE ORIGIN OF THE SELFBORN BRAHMAA*
##khan . **kham* . the hole in the nave of a wheel through which the axis
y3013.017*ABComm. •• #*vyoman* "the spacious sky" (>#vye "to cover,
envelop") is the sky above, the sky of the sky.rovers, the form of subtle #
*AkAza* Space. "vyoma" vyApyatayA sthitam AkAzam MoT 3,5.13.
http://en.wikipedia.org/wiki/Big Bang
<http://en.wikipedia.org/wiki/Big_Bang>
*VASISHTHA THE PLENTIFUL said—*
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama.sthite |
अन्.उत्पन्न.नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
anutpanna.nabhas_tejas.tama: sattA cit.Atmani ||3|13|1||
.
*in the expansion* of the Supreme Brahman Immensity*
*—when the same, Râma, is seated in the Same—*
*is the sky *
*: *
*its light and darkness*
*are not produced*
*but *
*a latent Suchness in the Consciousness.Self*
*. *
parame brahmaNi sphAre same, rAma, sama.sthite |
anutpanna.nabhas_tejas.tama: sattA cit.Atmani
.
O*tt. #*sphAra **स्फार*. the Term is said (Un2.ii,13) to be a variant from
*first there is in the Suchness*
*a creative impulse *
*.*
*from this conception*
*a spark of intelligence*
*then*
*the chitta.Affective creativity arises*
*&*
*from this conception the shakti.Power of affective Consciousness*
*. *
pUrvam* cetyatva*.kalana*.m *re* sat.*being.So*.a:
cetya*.aMza*=cetana*.aat*.-from/thru
*| udeti* citta.kalana*.m citi*.zakti.*tva.cetana*.aat*.-from/thru*
.
*sv.2 Since all this happens in consciousness, they possess the quality of
the knowable; at the same time there arises the knower.
*vlm.2. The SAT.God has the attribute of Chetya—intellectuality at first,
devIm.5.36. *.f..* citi.*Understanding/Conception*, vs. •.• "...The चित्
#vikalpa.s. And kAzmIra zaivism provides that an individual soul can start
pAdapa.vRkSa.vat y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA
| pratijIvam citi*svapne svapne svApna.puram yathA y7209.037. •• *cit
.
*from that *
*an effective Life.parcel of conceivables *
*becomes conceived*
*becomes mAyA Illusion *
*by force of the conceiving One*
*because of its supremacy*
*. *
tatas*.therefore/re.that* jIvatva.kalana.m cetya.saMyoga.cetana.aat | tatas
asya maayaa.kalana.m cetya.eka.*one**/single*.paratA.vaza.At *.*
*. *
*sv.3 It is the inherent power of consciousness to illumine all things,
hence it is the cosmic knower. That consciousness itself becomes its own
knowable and the knower. When such a relationship arises, the notion "I am
a jiva, living soul" arises in consciousness.
*vlm.3. The cit or intellect has then the attribute of the Living soul
(Jíva), from its intelligence (ChetanA), and connection with the chetya or
intelligible objects in nature. It is next attributed with the title of
mAyA or illusion, from the subjection of its Chetya or cognizable objects
only to itself—Aham mAtra.
etat_eva manastA.Adi.zabda.tanmAtraka.Adimat ||3|13|4||
.
*therefore/@that* <tatas.therefore/@that>: . *thm* i*ntellect*uall*y*.
*kalana.causal.idea.*m . *@ *ahamtA.*"I"ness*.pariNAma.*change/evolution* .
*this* *very/only **Mind*.*ness*.*&c.**word/sound*.
*That.measured/elemental.thing*.* &c.ly <http://c.ly>*
*. *
*the analytic impulse of Buddhi.Intellection*
*comes.from the evolution of "I"ness*
*to comprehend the words that denote mental elements*
*. *
*vlm. It has then the attribute of understanding (buddhi), from the excess
of its egoism (ahantA), which is full with the purposes of its mind and the
elements of sound &c. (i. e. with a desire for all sensible objects).
*sv. By the further identification with the knowable, in the pure
consciousness there arises the notion of egotism and then the faculty of
discrimination or the rationalising intellect.
* tatas.*therefore/@that* <tatas.therefore/@that>: . buddhi*.Intellect*.tva
*.ity*.*kalana.causal.idea.*m . *from/thru *ahamtA.*"I"ness*.pariNAma.
*change/transformation*.ta: | etat.*this* . eva.*very**/only .* mana:*Mind*.
tA.*ness*.Adi.*beginning.with/&c.*zabda.*word/sound *.tanmAtraka.
*That.measured/elemental.*ka.* thing*.Adi.*beginning.with/&c.*mat*.ly*
उच्छूनाद् अन्य.तन्मात्र.भावनाद् भूत.रूपिणः ।
ucchUnAt_anya.tat.mAtra.bhAvanAt_bhUta.rUpiNa: |
अयम् इत्थम् महा.गुल्मो जगदादिर् विलोक्यते ॥३।१३।५॥
ayam ittham mahA.gulma:_jagat.Adi:_vilokyate ||3|13|5||
.
*from/thru* ucchUna.*xxx.*At . *from/thru* an.ya.*any.other.*tanmAtraka.
*That.measured/elemental.*bhAvana.*feeling.*At . *@ *bhUta.*being/spirit*
.rUpI.*the.formed.*Na: . ayam.*this* . ittham.*so* . mahA.*great*.gulma: .
*xxx.* jagat.*x.*Adi.*beginning.with/&c .* vilokyate.*xxx.*
*. *
*with their expansive evolution*
*all those elements become the being.forms*
*:*
*and so this great thicket that we call the Universe*
*becomes visible*
*. *
*vlm.5 This (living, deluded and self reflecting) ego is puffed up with
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश.महाटव्याम् उद्भूय.उद्भूय नश्यति ॥३।१३।६॥
mahAkAza.mahATavyAm udbhUya.udbhUya nazyati ||3|13|6||
udbhUya.udbhUya nazyati *.*
*. *
*but then*
*like a magic trick*
*Presto!*
*in its due course*
*like a city built in a dream in a great forest in the sky*
*—*
*as fast as built*
*it vanishes*
*. *
*vlm.6. But the living souls, like so many evanescent objects seen in a
jagat.karaJja.kuJjAnAm bIjam etat_avApa.jam |
न_अपेक्षते किम्चिद् अपि क्षिति.वार्य्.अनल.आदिकम् ॥३।१३।७॥
na_apekSate kim.cit_api kSiti.vAri.anala.Adikam ||3|13|7||
.
jagat.*world.*karaJja.*x.*kuJja.*x.*AnAm.*of.them*
bIja.*seed.*m etat.*this* *. *avApa.*x.*ja.*x.*m |
na.*not *. apekSate.*x .* kimcit.*any.thing* . api.*altho/even . *
kSiti.*x.*vAri.*water*.anala.*fire*.Adika.*x.*m
*. *
*this briar.patch they call the world*
*is unsown,*
*without any sort of seed of Earth or other Elements.*
*sv.7 None of these needs any instrumental or material cause like earth,
water or fire.
एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvI.Adi kariSyati |
etat.*this*. cit.*Consciousness*.Atmaka.*selfling.*m pazcAt.*after\western
.*
kila.*clearly* *. *urvI.*Earth.*Adi.*beginning.with/&c .*
kariSyati.*will.be.doing
.*
svam.*Ur/itself.* svapna.*dream*.vit.*knowing*.pura.*city/fortress*.m iva.*like
*.
cit.*Consciousness*.mAtra.*measure/mode*.Atmaka.*selfling.*m eva.*indeed*
*/only.* yat.*this.which. *
*a parcel of chit.Consciousness*
*the whole world*
*is next to be made*
*—*
*just as the knower of a dream*
*creates a city out of Consciousness*
*. *
*vlm. The intellect which is the soul of the universe, creates afterwards
Earth • • #*uru* *.n..* wide space, room (with >kR, to grant space or
scope, give opportunity) • #*uru* *.ind..* widely, far, far off • (uruyA •
jagat.Adi.aGkuram
yatra
tatra.stham api muJcati |
jagata: paJcakam bIjam
paJcakasya cit.avyayA *.*
*. *
*the world is a sapling tree*
*that lets loose the seed of five Elements*
*:*
*but*
*it is the unchanging Consciousness that makes the seed of the world.sprout*
*.*
*sv.9 The five elements are the seed of which the world is the tree; and
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥३।१३।१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||3|13|10||
*in the greatness of Space*
*in the process of Creation*
*is*
*made of five elements*
*.*
*tasmAt . *from that . *brahma.mayam jagat . *the World is a mode of the
Immensity . *evam eSa: .* so this . *mahAkAze . *in Great.Space . *sarga.Adau
. *in the process of Creation . is *paJcaka:_gaNa: *.* *a fivefold group of
elements. *
चिच्छक्त्या स्वाङ्ग.भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga.bhUta.AtmA kalpita:*_a*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद् अपीदम् वितन्यते ॥३।१३।११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||3|13|11||
.
cit.zaktyA
svAGga.bhUta.AtmA
kalpita:*_a*sti na vAstava: |
anena_ucchUnatAm etya
yat_api_idam vitanyate *.*
*. *
*with chit.shakti*
*(the Power of Consciousness) *
*the soul of a being in its own body*
*is conceptual but not substantial*
*.*
*by this means it enters into expansion*
*which indeed manifests all This*
*. *
*vlm.p.11 The soul, like the body, is composed of the powers of
cit.zaktyA svAGga.bhUta.AtmA kalpita:*_a*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद् अपीदम् वितन्यते ॥३।१३।११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||3|13|11||
तद् अप्य्_आकाश.रूप.आत्म.कल्पना.आत्मनि सन्मयम् ।
tat_api_AkAza.rUpa.Atma.kalpanA.Atmani sat.mayam |
क्वचिन् न नाम तत् सिद्धम् यद् असिद्धेन साध्यते ॥३।१३।१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||3|13|12||
*.*
*vlm.12. But the vacuous form of the intellect, which is seated in the
10
*what is the seed*
*know that to be fruit*
*:*
*from that*
*this Brâhmic mode the World*
*in the greatness of Space*
*in the process of Creation *
*is *
*made of five elements*
स्वरूपम् यद् विकल्प.आत्म कथम् तत्_सत्यताम् इयात् ।
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म.आत्मकतया धिया ॥३।१३।१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||3|13|13||
*vlm. Again that which is changeable in its form, cannot have its sameness
tat.*that*.one. paJcaka.*5.elemental.*m viddhi.*know.to.be
<http://know.to.be> . *prauDha.*grown/mature.*:_brahmaiva.*Brâhmic.only is
the* tri.*three* *.*jagat.*world.*krama.*process/order.*: | yathA
*.so/in.this.way.* sphurati.*springing.up* *.* sarga.*creation**.*Adau.
*in.the.beginning.* eSa.*this.one.*
paJcaka.*5.elemental.*sambhava.*coming.to.be/origin
<http://coming.to.be/origin>. *
*know*
*those five*
*as the emerging brahman only*
*the evolving triple world*
*as it projects*
*in the cycle of creation*
*.*
t*his is* *its fivefold origin*
*.*
*vlm.14. Therefore know this quintuple to be the developed brahma himself,
<http://know.to.be> . *prauDha.*grown/mature.*:_brahmaiva.*Brâhmic.only is
the* tri.*three* *.*jagat.*world.*krama.*process/order.*: | yathA
*.so/in.this.way.* sphurati.*springing.up* *.* sarga.*creation**.*Adau.
*in.the.beginning.* eSa.*this.one.*
paJcaka.*5.elemental.*sambhava.*coming.to.be/origin
<http://coming.to.be/origin>. *
तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
एवम् न जायते किम्चिज् जगज् जातम् न लक्ष्यते ॥३।१३।१५॥
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||3|13|15||
*. *
*tho indeed here in beingness*
*he is his own causality*
*and so he is not born at all*
*nor has the world a sense of birth*
*. *
*vlm.15. Thus He being the prime cause of their production, there is
svapna.saMkalpa.puravat a.sat sat_anubhUyate |
ब्रह्माकाश.पराकाशे जीवाकाशत्वम् आत्मनि ॥३।१३।१६॥
brahmÂkAza.parAkAze jIva.AkAzatvam Atmani ||3|13|16||
.
svapna.*dream*.saMkalpa.*Concept*.pura.*city/former.*vat.*like**.*
asat.*not.So/unreal* sat.*being.So/real .* anubhUyate.*is.experienced.* |
brahmAkAza.*Brâhmic.space.*parAkAza.*perfect.space <http://perfect.space>.*e
jIvAkAza.tva.*x.*m Atmani.*x.* *.*
*. *
*like a city conceived in dream*
*what is not So seems to be So*
*—*
*the brahmA.space in absolute Space*
*and the Living.space in the Self*
*. *
*vlm.16 The unreal appears as real just like a city is seen in a dream, and
"parâkâ" sa ", in the modern Internet Itrans transcription" parAkAsha ", in
the SLP1 transliteration "parAkASa", in the IPA font "pərɑːkɑːɕə". .
https://wiki.yoga.vidya.de/Parakasha
. google.translated
<https://wiki.yoga-vidya.de/Parakasha%20-%20google.translated> from German.
इति चित्य् अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य् एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥३।१३।१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||3|13|17||
.
iti.*x.* citi.*x.*avadAta.*x.*AtmA.*x . of/for* . pRthvi.*x.*Adi.
*beginning.with/&c.*nAm a. *from/thru* *non/without*.sambhava.*x.*At
iti_eSa* jIva: kathita:
vyomni kha.AtmA* iva_udita:
*so*
*in chit.Consciousness*
*the clear self*
*this Living.jIva*
*is*
*without the becoming of earth.elements,*
*and so the personal kha.self seems to have arisen in the spacious sky*
*. *
*vlm.17. Thus the brilliant spirit, which is situated in the Divine
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥३।१३।१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||3|13|18||
.
*Living.Jîva.Space *tu.*tho*_imam.*this *deha.*body*.m yathA
*.so/in.this.way.* vind<.ati.*is.ze* *finding *tat.*hit/that*
zRNu.*hear/pay.attention
**Living.*
*Jîva.Space*: svam.*Ur/itself* eva.*indeed/only* asau.*this.one
*tasmin.*there\in/when.that
*tu.*tho* *in/when* paramezvara.*Highest.Lord*.e
*. *
*now I'll explain how this jIva.Space comes to find the body*
*.*
*this jIva.Space is itself within That supreme Lordship*
*.*
*vlm.18. Hear now how this vacuous living soul, comes to be embodied in the
*.so/in.this.way.* vindati.*finding .* tat.*that*.one .
zRNu.*hear/pay.attention
.* jIvAkAza.*Living.Space.*: svam.*Ur/itself.* eva.*very**/only* . asau.
*this.one* . tasmin.*there/in/when.that .* tu.*tho* . *in/when *.
paramezvara.*Highest**.Lord*.e
अणु.तेजःकणो ऽस्मि इति स्वयम् चेतति चिन्तया ।
aNu.teja:kaNa:*_a*smi_iti svayam cetati cintayA |
यत् तद् एव_उच्छूनम् इव भावयत्य् आत्मना_अम्बरे ॥३।१३।१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||3|13|19||
.
aNu.teja:kaNa:*_a*smi_
iti svayam cetati cintayA |
yat tat_eva_ucchUnam iva
bhAvayati_AtmanA_ambare *.*
*. *
*"I am a spark of tejas.light"*
*—*
*so it conceives itself*
*and what is That expands*
*as.if experienced by a self in the sky*
*.*
*vlm.19. The soul thinks itself as "a minute particle of light" at first,
asat eva sat.AkAram saMkalpa.indu:_yathA na san |
तम् एव भावयन् द्रष्टृ.दृश्य.रूपतया स्थितः ॥३।१३।२०॥
tam eva bhAvayan draSTR.dRzya.rUpatayA sthita: ||3|13|20||
yathA*.so/in.this.way –*
na.*not *. sat.*being.So/real *
+
*imagining* *tha**t.**only*
*by/with*
*ths state of Seer*, *Scene, and Form. *
*. *
which was false.
*vlm.20. The unreal appearing as real, proves to be unreal at last; as the
*embodiment/formation*.m .
saMkalpa.*Concept*.indu.*xxx.*:_yathA*.so/in.this.way
.* na.*not *. sat.*being.So/real *– tam.*it .* eva.*very/only* – bhAvaya.
*xxx.*n.*ing* . *by/with* draSTR.*seer/viewer*.dRzya.*Sight/Percept*.rUpa.
*form*..tayA.*ness .* sthita.*existent/situate*.
एक* एव द्विताम् एति स्वप्ने स्व.मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva.mRti=bodhavat |
किम्चित् स्थौल्यम् इव_आदत्ते ततस् तारकताम् विदन् ॥३।१३।२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||3|13|21||
.
*when only.one goes to duality*
*as in a dream realizing your own death as.if it were real*
*thereby you know the tAra* Star*
*. *
eka* eva dvitAm eti svapne sva.mRti=bodhavat | kim.cit sthaulyam iva_Adatte
tatas_tArakatAm vidan
.
* the tAra Star is an emblem of the essence of the Subtle Body, as known in
the sa.vikalpa samAdhi.
*vlm.21. Thus the single self becomes double as one sees his own death in a
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥३।१३।२२॥
sa* eva sva.AtmA satata:_api_ayam sa: aham iti svayam ||3|13|22||
.
*when*
*his goal of Becoming is the Universal Form,*
*someone is indeed his everlasting self*
*:*
*he is that 'I.am.He' himself*
*.*
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: | sa* eva sva.AtmA
*vwv. That (individual consciousness) became only its own self since it has
*—*
*the embodied tAraka Star*
*defining self as Body.*
*thus*
*...*
citta.*Affective/mind*.At.*from/thru* *.* pratyaya.*x.*m Adhatte.*x . *
svapna.*dream*.*in/wn* . svAm.*x.* iva.*like* pAntha.*x.*tA.*ness*.m .
tAraka*.eye.pupil/raft*.AkAra.*embodiment/formation*.m AkAra.
*embodiment/formation*.m .
bhAvi.*x.*deha.*body*.abhidha.*x.*m tathA.*thus/in.that.way*
*. *
*vlm.23. By thinking himself as such, man comes to believe it as true, as
reflected in a mirror.
भावयत्य् एति तद् भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
परित्यज्य_एव तद् बाह्यम् ततस् तारक.कोटरे ॥३।१३।२४॥
parityajya_eva tat_bAhyam tata:_tAraka.koTare ||3|13|24||
*. *
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva parityajya_eva
tat_bAhyam
tata:_tAraka.koTare
.
*vwv. It thus imagines its star.like form and the body to come to pass in
antar bhAti bahiSTha:*_a*pi parvata:_mukure yathA |
कूप.संस्थो यथा देहः समुद्गक.गतम् वचः ॥३।१३।२५॥
kUpa.saMstha:_yathA deha: samudgaka.gatam vaca: ||3|13|25||
samudgaka.gatam vaca: .
.
*vwv. Then, abandoning it externally, it shines within the hollow of the
star.like form though existing outside, as a mountain reflected in a
mirror.
*vlm.25 He sees the soul within himself as though it exists without him,
svapna.saMkalpayo: saMvit_vetti_etat_jIvaka:*_a*Nuke |
स्वरूप.तारक.अन्तस्थो जीवो ऽयम् चेतति स्वयम् ॥३।१३।२६॥
svarUpa.tAraka.antastha:_jIva:*_a*yam cetati svayam ||3|13|26||
.
svapna.*dream*.saMkalpa.*Concept*.yo:.*of2.* saMvit.*Awareness/intelligence
**.* vetti.*knows .* etat.*this* jIvaka.*xxx.*:_aNuka.*xxx.*e | svarUpa.
*nature/own.form*.tAraka*.eye.pupil/raft*.antastha.*x.*:_*a living.*jIva: .
ayam.*this* . cetati.*conceiving .* svayam.*itself.*
*thru dreams and concepts*
*Awareness knows this jIva in an atom*
*:*
*identified as the tAraka Star within*
*the Living.jIva conceives this as himself*
*. *
*vwv.511/3.13.26. In dream and fancy, consciousness experiences this
pereives itself.
*vlm.26. The consciousness of our dreams and desires, is but a particle
tat_etat_buddhi.citta.Adi.jJAna.sattA.Adi.rUpakam |
जीवाकाशः स्वतस् तत्र तारक.आकाश.कोश.गम् ॥३।१३।२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza.koza.gam ||3|13|27||
.
tat.*that*.one . etat.*this* . buddhi*.Intellect*.citta.*Affective/mind*
.Adi.*beginning.with/&c .* jJAna.*Wisdom/Knowledge*.sattA.*real.ness*.Adi.
*beginning.with/&c.*rUpaka.*x.*m
jIvAkAza.*Living.Space.*: svata:.*x .* tatra.*there/aboutThat *.
tAraka*.eye.pupil/raft*.AkAza.*Space*.koza.*collection*.ga.*going*
*That*
*is*
*This:*
*buddhi Intellect and chitta.Affection are just formations of jJAna_and sat*
*.*
*so*
*the jIva.space goes from itself to the Star.Space.body. *
*vlm.27. Now this vacuous life, which is composed of the essences of the
Gloss.
प्रेक्षे ऽहम् इति भावेन द्रष्टुम् प्रसरति.इव खे ।
prekSe*_a*ham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र.द्वयेन_एव भावि.बाह्य.अभिधम् पुनः ॥३।१३।।२८॥
tata:_randhra.dvayena_eva bhAvi.bAhya.abhidham punar ||3|13||28||
tata:_randhra.dvayena_eva bhAvi.bAhya.abhidham punar
.
*vwv. Then, it spreads again into the sky through two openings (in the body
yena pazyati tat netra.yugam nAmnA bhaviSyati |
येन स्पृशति सा वै त्वग् ययच् छृणोति श्रुतिस् तु सा ॥३।१३।२९॥
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||3|13|29||
.
yena.*by.which/whereby* . pazyati.*being.see/known*. tat.*that*.one. netra.
*eye*.yuga.*x.*m nAmnA.*by.name <http://by.name>* . bhaviSyati*.going.to.become
.*
yena.*by.which/whereby* . spRzati.*touching* . sA.*she/it .* vai.*x .* tvak.
*skin* . yat.*this.which* . zRNoti.*hearing* . zruti.*x.*: tu.*tho* . sA.
*.*
*and then*
*that through which he touches*
*is skin*
*and that through which he hears, those are his ears*
*. *
*vwv. That_by which it sees will become a pair of eyes by name. That_by
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३।१३।३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||3|13|30||
.
yena.*by.which/whereby* . jighrati.*x.*
tat.*that*.one *.* ghrANa.*x.*m
sa:.*that.he* . svam.*x.* Atmani.*x.* pazyati.*being.see/known* |
tat.*that*.one . tasya.*of.that* . svadana.*x.*m pazcAt.*x.* rasanA.*x.* ca.
*too* . ullasiSyati.*x .*
*. *
*that_by which he smells, the nose, knows odor*
*.*
*and*
*as he sees himself in the Self*
*there arises flavor next, for the tongue to enjoy*
*. *
*sv.30 Even so the skin (tactile sense), ears, tongue, nose and the organs
spandate yat sa: tat_vAyu: ceSTA karma.indriya.vrajam |
रूपालोक.मनस्कार.जातम् इत्य् अपि भावयन् ॥३।१३।३१॥
rUpAloka.manaskAra.jAtam iti_api bhAvayan ||3|13|31||
rUpAloka.manaskAra.jAtam
iti_api bhAvayan
.
*vwv. That which throbs (will be) its vital air (or breath). Its movement
आतिवाहिक.देह=आत्मा तिष्ठत्य् अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३।१३।३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||3|13|32||
.
*the AtivAhika.Traveler Body*
*is*
*like sky in the sky*
*from That an expansion in That*
*arising in a tejas.spark*
*. *
AtivAhika.deha.AtmA tiSThati_ambaram ambare | evam ucchUnatAm tasmin
bhAvayan tejasa: kaNe
.
*vwv. The individual soul with the subtle thought.body stands in space as
इत्थम् स* जीव.शब्दार्थ: कलनाकुलताम् गतः ॥३।१३।३३॥
ittham sa: jIva.zabdArtha: kalanÂkulatAm gata: ||3|13|33||
.
asatyAm . *to the unreal .
*satya.*real/existent*.saMkAza*.resembling/appearance
.*
*Brahmâ the Immense* . Aste.*is.at/exists.as <http://is.at/exists.as> .* *like
th Living.*jIva.*word* . ittham.*so* . sa:.*that.he *. jIva* Living.*
jIva.zabdArtha.*word.meaning .* alana.*causal.idea/*kalanA.*imagining*
.Akula.*confused\crowd*.tA.*ness*.m . gata.*hvg.gone*.
*what is notSo seems to be So*
*:*
*brahmA assumes the meaning of the word "jIva"*
*and that meaning enters into great profusion*
*. *
*sv.33 Thus, resting in the unreal which however appears to be real,
*the AtivAhika.Traveler is called the Subtle Body*
*—*
*a construct of the embodied Affective mind*
*estabished as the self.conceived gist* of embodiment*
*it perceives*
*. *
AtivAhika.deha.AtmA citta.deha.ambara.AkRti: | sva.kalpanA.anta:
AkAra.maNDam saMstham prapazyati .
.
*vlm.34 The gross embodied soul is in the form of emptiness, like the mind,
yet it imagines itself to reside in an egg.shaped space inside the body, as
#maNDUka) • *.f..* the emblic myrobalan tree; spirituous or vinous liquor,
brandy.
कश्चिज् जल.गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
ka:cit_jala.gatam vetti ka:cit samrAT*svarUpiNam |
भावि.ब्रह्माण्ड.कलनाम् पश्यत्य् अनुभवत्य् अपि ॥३।१३।३५॥
bhAvi.brahmANDa.kalanAm pazyati_anubhavati api ||3|13|35||
.
ka:cit.*whoever* –
jala.gatam
vetti
ka:cit.*whoever* –
samrAT*svarUpiNam |
bhAvi.brahmANDa.kalanAm
pazyati_anubhavati api *.*
*. *
*some know it as arisen from the waters, *
*some as the sovereign Lord*
*: *
*this parcel of being out of the brahma.Egg*
*some see and also experience*
*. *
*sv. Someone thinks he is brahma, someone else thinks he is something else
*vlm. Some view the spirit of God as floating on the surface of the waters
Atma.garbha.gRhIm cittAt_yathA.saMkalpam Atmana: |
देश.काल.क्रिया.द्रव्य.कल्पना.वेदनम् स* तत् ॥३।१३।३६॥
deza.kAla.kriyA.dravya.kalpanA.vedanam sa: tat ||3|13|36||
.
*self/Self*+*embryo/sprout+dweller –*
*from/thru Affective.mind* . *as a* *Concept of self *
*known as imagination acting in Place&Time*
*he is that*
*. *
*pregnant with chitta.Affection*
*begotten thru the conception of the Self*
*by imagining substantive action in time and place*
*he is That*
*.*
*vlm.36 The soul or spirit is the spacious womb of production. It is the
*. citta.*Affective/mind*.At . yathA*.so/in.this.way .* saMkalpa.*Concept*
*.*m *@ *Atma.*self/Self*.na: | deza.*place*.kAla.*time*.kriyA.
*Action/rite.*dravya.*substance/possession.*kalpanA.*Imagining*.vedana.
*knowing.*m sa:.*that.he *. tat.*that*.one
भावयन् शब्द.निर्माता शब्दैर् बध्नाति कल्पितैः ।
bhAvayan zabda.nirmAtA zabdai: badhnAti kalpitai: |
आतिवाहिक.देहो ऽसाव् इत्य् असत्य.जगद्.भ्रमे ॥३।१३।३७॥
AtivAhika.deha:_asau_iti_asatya.jagat.bhrame ||3|13|37||
.
bhAvayan.*regard\feeling.*zabda.*word/sound*.nirmAtA.*maker/creator .
by/with *zabda.*word/sounds*.i: badhnAti.*binding .* kalpita.*imagined**.*i:
| *Âtivâhika Traveler.*deha.*body*: asau.*this.one* . iti.*so* . *in/when *
asatya.*unreal/notSo*.jagat.*world.*bhrama.*delusion*.e
*. *
*he*
*becomes the inventor of words,*
*and it's these imagined words that_bind*
*this AtivAhika Traveler,*
*the subtle body,*
*in the unreal world.delusion*
*. *
*vlm.37. The mind is the inventor of words, expressive of ideas (in the
by/with *zabda.*word/sounds*.i: badhnAti.*binding .* kalpita.*imagined**.*i:
| *Âtivâhika Traveler.*deha.*body*: asau.*this.one* . iti.*so* . *in/when *
asatya.*unreal/notSo*.jagat.*world.*bhrama.*delusion*.e
असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha.uDDayanam yathA |
इत्य् अन्.उत्पन्न* एव_असौ स्वयम्.भूः स्वयम् उत्थितः ॥३।१३।३८॥
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||3|13|38||
svayam.bhU: svayam utthita: |
.
*vlm. The unproduced and self.born brahma, that has risen of himself (and
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड.आकारिणि भ्रमे ॥३।१३।३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||3|13|39||
*the embodied AtivAhika.Traveler *
*—the primal Lord prajApati—*
*is produced in the delusive form of the brahma.Egg*
*.*
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
etasmin* api sampannam brahmANDa.AkAriNi bhrame |
*vlm.39 This all supporting and embodied soul is the creator Lord of
na kim.cit_api sampannam na ca jAtam na dRzyate |
तद् ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥३।१३।४०॥
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||3|13|40||
*.*
na kim.cit_api sampannam na ca jAtam na dRzyate tat_brahmAkAzam AkAzam
eva sthitam an.antakam
.
*vlm.40. But there was nothing formed or born in it (in reality); nor is
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
अनिर्मितम् अरागम् च *एतद् वै चित्रम् उत्थितम् ॥३।१३।४१॥
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||3|13|41||
*like an imagined city*
*This*
*seems to be*
*So*
*—tho not actually So—*
*uncreated, without art, so this wonder is arisen*
*. *
*vlm.41 Things that appear to be real are as unreal as an imaginary city.
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a.saMzayam ||3|13|42||
vi.muktatvAt
brahmA.AdInAm a.saMzayam
.
*vlm.42 Nothing that is unmade or un.thought of can be real, and the gods
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥३।१३।४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||3|13|43||
*.*
*vwv.1093/3.13.43a. Nor any previous memory is the cause of (the appearance
of) brahmA (the self.born Creator).
*sv. brahmA the creator could not create the world as it was before the
an.Adi.anubhava:_tu ittham ya:*_a*tra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥३।१३।४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||3|13|44||
pRthvi.Adi
prabodhe yAdRzam bhavet
.
*vlm.44. The earth and all other existences, are but the eternal ideas of
*wherever we know the sky.only.self as everywhere*
*thereby we also know the world*
*:*
*just.as <http://just.as> wherever there is water*
*it is just distinguished fluidity*
*. *
smRta: sa* vyoma.mAtra.AtmA sarvadA_eva smRtam jagat | yatra yatra yathA
toye dravatvam nAma bhidyate
.
*vlm.45 The Divine Spirit is known only as an emptiness, therefore the
tatra tatra tathA na_anya: sarga:*_a*sti paramAtmani |
सृष्टिर् एवम्_इयम् प्रौढा सम* एव त्व् अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||3|13|46||
*. *
tatra tatra tathA na_anya: sarga:*_a*sti paramAtmani sRSTi:_evam iyam
*vlm.46. This creation is every where the same in the Supreme Spirit. It is
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म.निर्मित.विभ्रमम् ॥३।१३।४७॥
dRzyam evam idam zAntam sva.Atma.nirmita.vibhramam ||3|13|47||
.
*so*
*there appears what's called the brahma.Egg*
*—*
*as.if in the immaculately spacious sky*
*.*
*but*
*this perception in this calm is a self.constructed delusion*
*.*
bhAti_evam nAma brahmANDam vyoma.AtmA iva_ati.nirmalam | dRzyam evam idam
zAntam sva.Atma.nirmita.vibhramam *.*
*. *
*vlm.47 The empty universe, under the name of the cosmic egg, shines as
nirAdhAra.*x.*m nirAdheya.*x.*m advaita.*nondual.*m ca.*too *. aikya.
*single*.varjita.*x.*m | *in/when *. jagat.*world.*saMvit.
*Awareness/intelligence.*i @ jAta.AyAm api.*altho/even .* jAta.*x.*m na.
*not*. kimcana.*anything/whatever*
*. *
*without support*
*with nothing to support*
*nondual*
*yet without oneness*
*it's born thru awareness of the world*
*yet not born at all*
*.*
*vwv.1551/3.13.48.49. Even when the perception of the world is born,
worlds, no created beings.
परmAकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
सर्व.सम्.सारता न_अस्ति यद् एव तद् अवस्थितम् ॥३।१३।४९॥
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||3|13|49||
.
parama.AkAza.*Absolute.Space*.m A.*@/covering.*zUnya.*x.*m accham eva
vyavasthitam |
sarva.saMsAratA na_asti yat_eva tat_avasthitam *.*
*. *
*it is Supreme Space*
*full* of the empty*
*clear*
*yet manifesting the whole state of saMsAra*
*—*
*which is.not*
*yet is*
*determined within That*
*.*
*vwv.1551/3.13.48.49. Even when the perception of the world is born,
*. *
na_Adheyam tatra na_Adhara: na dRzyam na ca draSTRtA brahmANDam na_asti na
*vwv. In That, there is neither support or anything to be supported;
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥३।१३।५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||3|13|51||
zAntam eva .* quiet quite . *
akhilam.*totally.wholly.* sthita.*existent/situate*.m |
brahmaiva.*Brâhmic.only .* kacati.*projecting* –
svaccham ittham AtmA_AtmanA_Atmani |
*vwv. 1485/3.13.51. There is neither the world nor people. The Whole exists
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद् एव_इदम् आभाति सद् इव_इह_अनुभूयते ॥३।१३।५२॥
a.sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||3|13|52||
.
*chit.Consciousness thru fluidity becomes water*
*just.as <http://just.as>*
*only from its whirling in the self*
*what is not.So appears as This*
*:*
*"as.if.So <http://as.if.So>" is what it becomes*
*.*
cittvAt_dravatvAt salilam iva AvartatayA_Atmani | a.sat_eva_idam AbhAti
sat_iva_iha_anubhUyate *.*
*. *
*vlm.52. As we form in ourselves the image of a whirlpool, by the idea of
athavA sva*svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात.मात्र.अम्बर.उदरम् ॥३।१३।५३॥
a.khaNDitam an.Adyantam jJAta.mAtra.ambara.udaram ||3|13|53||
.
athavA sva*svarUpatvAt sat_eva_idam anAmayam a.khaNDitam an.Adyantam
jJAta.mAtra.ambara.udaram
.
*vlm.53 All unrealities become extinct at the end, as we see the death of
आकाश* एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
स* ह्य्_आतिवाहिक.वपुर् न तु भूत.रूपी
sa: hi_AtivAhika.vapu:_na tu bhUta.rUpI
पृत्व्यादि तेन न सद् अस्ति यथा न जातम् ॥३।१३।५४॥
pRthvi.Adi tena na sat_asti yathA na jAtam ||3|13|54||
.
AkAze.*x*/AkAza.*x.*: *in/when\the Space *. eva.*very**/only* . parame.*in.the
Absolute .*
prathama:.*at.first*: . *the* prajA.Iza:*.Lord of the People . *nityam.
*ever/always* . svayam.*itself* . kacati.*projecting* . *by/with* zUnyatA.
*emptiness*.tayA sama.*same/equal*: .
ya:.*who *– sa:.*that.he *. hi.*for/! –* *Âti.vâhika Traveler*.vapu:*body .*
na.*not *. tu.*tho* – *something *bhUta.*becoming*.rUpI*.Formed.of* .
pRthvi.Adi – *the 5 Elements . *
tena.*by/with.that* . na.*not *. sat.*being.So/real *. asti.*is/exists *.
yathA*.so/in.this.way .* na.*not *– jAta.*born/happened.*m
*. *
*in Supreme Space*
*the first Lord of Mankind eternally projects himself*
*—who is the same as Emptiness—*
*as the Subtle Body*
*but not with the Form of a being made of the Earth. elements*
*and thus he's not.So*
*and so not.born*
*.*
*vlm.54 Brahma, the prime Lord of creatures, is ever manifest by himself in
parame.*in.the
Absolute .* prathama:.*at.first*: . *the* prajA.Iza:*.Lord of the People . *
nityam.*ever/always* . svayam.*itself* . kacati.*projecting* . *by/with*
zUnyatA.*emptiness*.tayA sama.*same/equal*: . ya:.*who *– sa:.*that.he *.
hi.*for/! –* *Âti.vâhika Traveler*.vapu:*body .* na.*not *. tu.*tho* –
*something
*bhUta.*becoming*.rUpI*.Formed.of* . pRthvi.Adi – *the 5 Elements . *
tena.*by/with.that* . na.*not *. sat.*being.So/real *. asti.*is/exists *.
yathA*.so/in.this.way .* na.*not *– jAta.*born/happened.*m*. *
*.*
*o*ॐ*m*
*.*
*next Canto*
FM3014 GRANDFATHER BRAHMÂ EVOLVES
+++
FM.3.13 THE ORIGIN OF THE SELFBORN BRAHMÂ 1.AP16.18
सर्ग ३.१३
sarga 3.13
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama.sthite |
अन्.उत्पन्न.नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
जीवाकाशस् त्व्_इमम् देहम् यथा विन्दति तच्_छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥३।१३।१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||3|13|18||
अणु.तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
aNu.teja:kaNa:_*smi_iti svayam cetati cintayA |
यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥३।१३।१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||3|13|19||
असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
asat eva sat.AkAram saMkalpa.indu:_yathA na san |
तम् एव भावयन् द्रष्टृ.दृश्य.रूपतया स्थितः ॥३।१३।२०॥
tam eva bhAvayan draSTR.dRzya.rUpatayA sthita: ||3|13|20||
एक* एव द्विताम् एति स्वप्ने स्व.मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva.mRti=bodhavat |
किम्चित् स्थौल्यम् इव_आदत्ते ततस् तारकताम् विदन् ॥३।१३।२१॥
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||3|13|21||
यथा.भावित.मात्र.अर्थ.भाविताद्_विश्व.रूपतः ।
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥३।१३।२२॥
sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||3|13|22||
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि.देह.अभिधम् तथा ॥३।१३।२३॥
tAraka.AkAram AkAram bhAvi.deha.abhidham tathA ||3|13|23||
भावयत्य्_एति तद्_भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
परित्यज्य_एव तद्_बाह्यम् ततस् तारक.कोटरे ॥३।१३।२४॥
parityajya_eva tat_bAhyam tata:_tAraka.koTare ||3|13|24||
अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
कूप.संस्थो यथा देहः समुद्गक.गतम् वचः ॥३।१३।२५॥
kUpa.saMstha:_yathA deha: samudgaka.gatam vaca: ||3|13|25||
स्वप्न.संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
svapna.saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
स्वरूप.तारक.अन्त.स्थो जीवो_ऽयम् चेतति स्वयम् ॥३।१३।२६॥
svarUpa.tAraka.anta.stha:_jIva:_*yam cetati svayam ||3|13|26||
तद्_एतद्_बुद्धि चित्तादि.ज्ञान.सत्तादि.रूपकम् ।
tat_etat_buddhi.citta.Adi.jJAna.sattA.Adi.rUpakam |
जीवाकाशः स्वतस् तत्र तारक.आकाश.कोश.गम् ॥३।१३।२७॥
अनाद्य्.अनुभवस् त्व्_इत्थम् यो_ऽत्र_अस्त्य्_अवनिक.आदिके ।
*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
>>
>>
>>
>> http://en.wikipedia.org/wiki/Big Bang
>> <http://en.wikipedia.org/wiki/Big_Bang>
>>
>> *VASISHTHA** said—*
>>
>> *. *
>>
>> *. *
>>
>> tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt * -* *x *
>>
>> *. *
>>
>> xx*1.12.1 *02 03
>> *kalana.causal.idea**-*m - *@ *ahamtA.*"I"ness*-pariNAma.
>> *change/evolution* - *this* *very**/only **Mind*.*ness*.*&c-**word/sound*
>>
>> *. *
>> *That.measured/elemental-*bhAvana.*feeling-*At - *@ *bhUta.*being/spirit*
>> -rUpI.*the.formed-*Na: - ayam.*this* - ittham.*so* - mahA.*great*-gulma:
>> .*xxx-* jagat.*x-*Adi.*beginning.with/&c -* vilokyate.*xxx-*
>> the Earth • • #*uru* *-n.-* wide space, room (with >kR, to grant space
>> or scope, give opportunity) • #*uru* *-ind.-* widely, far, far off •
>> world-sprout*
>>
>> *.*
>> * -* *a fivefold group of elements. *
>>
>> *.*
>>
>> 10
>> <http://know.to.be> -* prauDha.*grown/mature-*:_brahmaiva.*Braahmic.only
>> *in.the.beginning-* eSa.*this.one-* paJcaka.*5.elemental-*sambhava.*coming.to.be/origin
>> <http://coming.to.be/origin>**. *
>> <http://know.to.be> -* prauDha.*grown/mature-*:_brahmaiva.*Braahmic.only
>> *in.the.beginning-* eSa.*this.one-* paJcaka.*5.elemental-*sambhava.*coming.to.be/origin
>> <http://coming.to.be/origin>**. *
>>
>> *. *
>>
>>
>> *nor has the world a sense of birth*
>>
>> *. *
>>
>> *and so the personal kha.self seems to have arisen in the spacious sky*
>>
>> *. *
>>
>> *now I'll explain how this jIva-Space comes to find the body*
>>
>> *.*
>>
>> *this jIva-Space is itself within That supreme Lordship*
>>
>> *.*
>>
>> *.*
>>
>> *.*
>>
>> *. *
>> sat*
>>
>> *.*
>>
>> *so*
>>
>> *the jIva-space goes from itself to the Star-Space-body. *
>> netra.*eye*-yuga.*x-*m nAmnA.*by.name <http://by.name>* - bhaviSyati*.going.to.become
>>
>> *. *
>>
>> *. *
>>
>> *that_by which he smells, the nose, knows odor*
>>
>> *.*
>>
>> *and*
>>
>> *as he sees himself in the Self*
>>
>> *there arises flavor next, for the tongue to enjoy*
>>
>> *. *
>>
>> *and is the motion of the organs of action*
>>
>> *and therewith the Mindmade light arises and so appears*
>>
>> *. *
>> th Living.*jIva-*word* - ittham.*so* - sa:.*that.he *- jIva* Living.*
>>
>> *:*
>>
>> *brahmA assumes the meaning of the word "jIva"*
>>
>> *and that meaning enters into great profusion*
>>
>> *. *
>>
>> *.*
>>
>> *.*
>>
>> *. *
>>
>>
>> *. *
>>
>> *.*
>>
>> *. *
>>
>> *.*
>>
>> *. *
>> vyavasthitam |
>>
>> sarva.saMsAratA na_asti yat_eva tat_avasthitam * -* *x *
>>
>> *:*
>>
>> *there is no Percept without a Perceiver*
>>
>> *.*
>>
>> *there is no brahma-Egg, no brahma, nor any such matter for dispute*
>>
>> *. *
>>
>> *in its own nature Suchness indeed always exists*
>>
>> *as this limitless unbroken unbounded sky-womb of what is known*
>>
>> *. *
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>>
>>> *. *
>>> with pleasure • **paramaka-, **paramikA - utmost, best or worst • *
>>> *paramatA* - the highest point, position, or rank ++
>>>
>>> ##**sphAra*- the Term is said (Un2.ii,13) to be a variant from >#sphAy
>>>
>>> *. *
>>> real things, thoughts can transform into चित् #cit*i* (the technical
>>>
>>> *. *
https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
FM.3.1.FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1.FM.3.49....docx?dl=0
<https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0>
*o*ॐ*m*
FM.3.13
*THE ORIGIN OF THE SELFBORN BRAHMAA*
runs RV. • vacuity, empty space, air, ether, sky • (in arithm.) a cypher
[zero] sAh. •• In YV this term indicates personal space, as seen in its
compounds su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita .
[zero] sAh. •• In YV this term indicates personal space, as seen in its
y3013.017*ABComm. •• #*vyoman* "the spacious sky" (>#vye "to cover,
envelop") is the sky above, the sky of the sky.rovers, the form of subtle #
*AkAza* Space. "vyoma" vyApyatayA sthitam AkAzam MoT 3,5.13.
http://en.wikipedia.org/wiki/Big Bang
<http://en.wikipedia.org/wiki/Big_Bang>
*VASISHTHA THE PLENTIFUL said—*
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama.sthite |
anutpanna.nabhas_tejas.tama: sattA cit.Atmani ||3|13|1||
*in the expansion* of the Supreme Brahman Immensity*
*—when the same, Râma, is seated in the Same—*
*is the sky *
*: *
*its light and darkness*
*are not produced*
*but *
*. *
parame brahmaNi sphAre same, rAma, sama.sthite |
.
O*tt. #*sphAra **स्फार*. the Term is said (Un2.ii,13) to be a variant from
>#sphAy to fatten or swell. I would vote rather for >#sphAl to tremble,
vibrate. MW has it >#sphar . to expand (but also notes it in R. as
discharging a bow). he has seen the term in these senses: "extensive, wide,
large, great, abundant, violent, strong, dense (as mist), loud (as a
shout)" in kAv. & paJcad., which are in the Poet's range of style; and he
finds the noun sphAra: "a shock, slap, bang", in the #kathA.sarit=sAgara
large, great, abundant, violent, strong, dense (as mist), loud (as a
shout)" in kAv. & paJcad., which are in the Poet's range of style; and he
(KSS), that great compendium where the River of Stories meets the sea (the
work is said to be an abridgment of a longer collection). KSS, I've found,
shares its vocabulary with YV—as well as its Otherworld. MW also notes the
Greek #sphairos . Engl. 'sphere'. •.• #mahAsphAra .I have not yet
work is said to be an abridgment of a longer collection). KSS, I've found,
shares its vocabulary with YV—as well as its Otherworld. MW also notes the
encountered this compound: it would read well as "Big Bang".
*sv.1 VASISTHA continued: In the supreme being there exists the vibration
which is at once equilibrium and disturbance; on account of this there
appear space and light and inertia, though they have not really been
created.
which is at once equilibrium and disturbance; on account of this there
appear space and light and inertia, though they have not really been
created.
पूर्वम् चेत्यत्व.कलनम् सतश्_चेत्य.अंश=चेतनात् ।
pUrvam cetyatva.kalanam sata:_cetya.aMza=cetanAt |
उदेति चित्त.कलनम् चिति.शक्तित्व.चेतनात् ॥३।१३।२॥
udeti citta.kalanam citi.zaktitva.cetanAt ||3|13|2||
.
pUrvam cetyatva.kalanam sata:_cetya.aMza=cetanAt |
उदेति चित्त.कलनम् चिति.शक्तित्व.चेतनात् ॥३।१३।२॥
udeti citta.kalanam citi.zaktitva.cetanAt ||3|13|2||
*first there is in the Suchness*
*a creative impulse *
*.*
*from this conception*
*a spark of intelligence*
*then*
*the chitta.Affective creativity arises*
*&*
*. *
pUrvam* cetyatva*.kalana*.m *re* sat.*being.So*.a:
cetya*.aMza*=cetana*.aat*.-from/thru
*| udeti* citta.kalana*.m citi*.zakti.*tva.cetana*.aat*.-from/thru*
.
*sv.2 Since all this happens in consciousness, they possess the quality of
the knowable; at the same time there arises the knower.
and it is from the intellection (Chetana) of his intellectual part
(ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
faculties (Sakti) of his intellect (cit), are called its intelligence
(ChetanA).
चि #ci . चित् #*citi* चितिः *.f..* [चि.आधारे क्तिन्] Collecting, gathering
(ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
faculties (Sakti) of his intellect (cit), are called its intelligence
(ChetanA).
• A heap, multitude, quantity • A layer (of wood or bricks &c), stack • • a
funeral pile or pyre •.• The understanding. . *.m..* The thinking mind
devIm.5.36. *.f..* citi.*Understanding/Conception*, vs. •.• "...The चित्
#citta, full of real things, thoughts can transform into चित् #cit*i* (the
technical term of *kAzmIra* zaivism for pure consciousness), devoid of all
#vikalpa.s. And kAzmIra zaivism provides that an individual soul can start
with a pure thought, #zuddha vikalpa. that I am #ziva_and this entire world
is my own grand splendour, #vibhuti or #vilAsa out of my own #svatantrya.
Sri Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness,
AkAzam paramAkAzam brahmAkAzam jagac.citi: | iti paryAya.nAmAni tatra
is my own grand splendour, #vibhuti or #vilAsa out of my own #svatantrya.
Sri Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness,
pAdapa.vRkSa.vat y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA
| pratijIvam citi*svapne svapne svApna.puram yathA y7209.037. •• *cit
Consciousness in its projective/constructive aspect, cinmayatvAc citau
cetyam jalam apsv iva majjati | y7038010 #a0236.
cetyam jalam apsv iva majjati | y7038010 #a0236.
ततो जीवत्व.कलनम् चेत्य.संयोग.चेतनात् ।
tata:_jIvatva.kalanam cetya.saMyoga.cetanAt |
ततो ऽस्य माया.कलनम् चेत्य.एक.परता.आवशात् ॥३।१३।३॥
tata:*_a*sya mAyA.kalanam cetya.eka.paratA.AvazAt ||3|13|3||
tata:_jIvatva.kalanam cetya.saMyoga.cetanAt |
ततो ऽस्य माया.कलनम् चेत्य.एक.परता.आवशात् ॥३।१३।३॥
.
*from that *
*an effective Life.parcel of conceivables *
*becomes conceived*
*by force of the conceiving One*
*because of its supremacy*
*. *
asya maayaa.kalana.m cetya.eka.*one**/single*.paratA.vaza.At *.*
*. *
*sv.3 It is the inherent power of consciousness to illumine all things,
hence it is the cosmic knower. That consciousness itself becomes its own
knowable and the knower. When such a relationship arises, the notion "I am
a jiva, living soul" arises in consciousness.
*vlm.3. The cit or intellect has then the attribute of the Living soul
(Jíva), from its intelligence (ChetanA), and connection with the chetya or
intelligible objects in nature. It is next attributed with the title of
mAyA or illusion, from the subjection of its Chetya or cognizable objects
only to itself—Aham mAtra.
ततो बुद्धित्व.कलनम् अहम्ता.परिणामतः ।
tata:_buddhitva.kalanam ahamtA.pariNAma.ta: |
एतद् एव मनस्ता.आदि.शब्द.तन्मात्रक.आदिमत् ॥३।१३।४॥
tata:_buddhitva.kalanam ahamtA.pariNAma.ta: |
etat_eva manastA.Adi.zabda.tanmAtraka.Adimat ||3|13|4||
*therefore/@that* <tatas.therefore/@that>: . *thm* i*ntellect*uall*y*.
*kalana.causal.idea.*m . *@ *ahamtA.*"I"ness*.pariNAma.*change/evolution* .
*this* *very/only **Mind*.*ness*.*&c.**word/sound*.
*That.measured/elemental.thing*.* &c.ly <http://c.ly>*
*. *
*the analytic impulse of Buddhi.Intellection*
*comes.from the evolution of "I"ness*
*. *
*vlm. It has then the attribute of understanding (buddhi), from the excess
of its egoism (ahantA), which is full with the purposes of its mind and the
elements of sound &c. (i. e. with a desire for all sensible objects).
*sv. By the further identification with the knowable, in the pure
consciousness there arises the notion of egotism and then the faculty of
discrimination or the rationalising intellect.
*.ity*.*kalana.causal.idea.*m . *from/thru *ahamtA.*"I"ness*.pariNAma.
*change/transformation*.ta: | etat.*this* . eva.*very**/only .* mana:*Mind*.
tA.*ness*.Adi.*beginning.with/&c.*zabda.*word/sound *.tanmAtraka.
*That.measured/elemental.*ka.* thing*.Adi.*beginning.with/&c.*mat*.ly*
उच्छूनाद् अन्य.तन्मात्र.भावनाद् भूत.रूपिणः ।
ucchUnAt_anya.tat.mAtra.bhAvanAt_bhUta.rUpiNa: |
अयम् इत्थम् महा.गुल्मो जगदादिर् विलोक्यते ॥३।१३।५॥
ayam ittham mahA.gulma:_jagat.Adi:_vilokyate ||3|13|5||
*from/thru* ucchUna.*xxx.*At . *from/thru* an.ya.*any.other.*tanmAtraka.
*That.measured/elemental.*bhAvana.*feeling.*At . *@ *bhUta.*being/spirit*
.rUpI.*the.formed.*Na: . ayam.*this* . ittham.*so* . mahA.*great*.gulma: .
*xxx.* jagat.*x.*Adi.*beginning.with/&c .* vilokyate.*xxx.*
*. *
*with their expansive evolution*
*:*
*and so this great thicket that we call the Universe*
*becomes visible*
*. *
thoughts of all things and looks upon the great tree of the visible world
(as the great garden for its pleasure and gain).
*sv. After this the mind and the root.elements arise. These root.elements
(as the great garden for its pleasure and gain).
combine again and again to form the worlds.
झटित्य् एवम् क्रमेण_इति स्वप्ने पुरम् इवाकृतम् ।
jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
महाकाश.महाटव्याम् उद्भूय.उद्भूय नश्यति ॥३।१३।६॥
mahAkAza.mahATavyAm udbhUya.udbhUya nazyati ||3|13|6||
.
jhaTiti_evam krameNa_iti
svapne puram ivÂkRtam |
mahAkAza.mahATavyAm
jhaTiti_evam krameNa_iti
svapne puram ivÂkRtam |
udbhUya.udbhUya nazyati *.*
*. *
*but then*
*like a magic trick*
*Presto!*
*in its due course*
*like a city built in a dream in a great forest in the sky*
*—*
*as fast as built*
*it vanishes*
*. *
dream, are made to rise and fall one after the other, in this great forest
of the world surrounded by the skies.
*sv.6 Spontaneously and also by orderly changes, all these countless forms
of the world surrounded by the skies.
appear and disappear repeatedly, even as cities come and go in a dream.
जगत्.करञ्ज.kuञ्जानाम् बीजम् एतद् अवापजम् ।
jagat.karaJja.kuJjAnAm bIjam etat_avApa.jam |
न_अपेक्षते किम्चिद् अपि क्षिति.वार्य्.अनल.आदिकम् ॥३।१३।७॥
na_apekSate kim.cit_api kSiti.vAri.anala.Adikam ||3|13|7||
jagat.*world.*karaJja.*x.*kuJja.*x.*AnAm.*of.them*
bIja.*seed.*m etat.*this* *. *avApa.*x.*ja.*x.*m |
na.*not *. apekSate.*x .* kimcit.*any.thing* . api.*altho/even . *
kSiti.*x.*vAri.*water*.anala.*fire*.Adika.*x.*m
*. *
*this briar.patch they call the world*
*is unsown,*
*without any sort of seed of Earth or other Elements.*
*sv.7 None of these needs any instrumental or material cause like earth,
water or fire.
एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
etat_cit.Atmakam pazcAt kila_urvI.Adi kariSyati |
स्वम् स्वप्न.वित्.पुरम् इव चिन्मात्र.आत्मकम् एव यत् ॥३।१३।८॥
svam svapna.vit.puram iva cit.mAtra.Atmakam eva yat ||3|13|8||
.
svam svapna.vit.puram iva cit.mAtra.Atmakam eva yat ||3|13|8||
etat.*this*. cit.*Consciousness*.Atmaka.*selfling.*m pazcAt.*after\western
.*
kila.*clearly* *. *urvI.*Earth.*Adi.*beginning.with/&c .*
kariSyati.*will.be.doing
.*
svam.*Ur/itself.* svapna.*dream*.vit.*knowing*.pura.*city/fortress*.m iva.*like
*.
cit.*Consciousness*.mAtra.*measure/mode*.Atmaka.*selfling.*m eva.*indeed*
*/only.* yat.*this.which. *
*a parcel of chit.Consciousness*
*the whole world*
*is next to be made*
*—*
*just as the knower of a dream*
*creates a city out of Consciousness*
*. *
the earth and all other things, as one remembering the objects of his
dream, (recalls them to his memory).
#R . #vr . #*uru*, #urvI *.adj..* wide, broad, huge •• #*urvI* *.f..* the
dream, (recalls them to his memory).
Earth • • #*uru* *.n..* wide space, room (with >kR, to grant space or
scope, give opportunity) • #*uru* *.ind..* widely, far, far off • (uruyA •
urvyA, and urviyA instr. of the fem) • far, far off, to a distance •
compar. #varIyas, superl. #variSTha. •• #*urvarA* *.* fertile soil, field
yielding crop RV.&c. • land in general, soil, the earth bAlar.
जगदाद्य्.अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
jagat.Adi.aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥३।१३।९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||3|13|9||
.
jagat.Adi.aGkuram yatra tatra.stham api muJcati |
जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥३।१३।९॥
jagata: paJcakam bIjam paJcakasya cit.avyayA ||3|13|9||
jagat.Adi.aGkuram
yatra
tatra.stham api muJcati |
paJcakasya cit.avyayA *.*
*. *
*the world is a sapling tree*
*that lets loose the seed of five Elements*
*:*
*but*
*.*
*sv.9 The five elements are the seed of which the world is the tree; and
the eternal consciousness is the seed for the elements. As is the seed, so
is the fruit (tree). Therefore, the world is nothing but brahman the
absolute.
यद् बीजम् तत् फलम् विद्धि तस्माद् ब्रह्म.मयम् जगत् ।
is the fruit (tree). Therefore, the world is nothing but brahman the
absolute.
yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥३।१३।१०॥
evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||3|13|10||
.
*what is the seed*
*know that to be fruit*
*:*
*from that*
*this Brâhmic mode the World*
*what is the seed*
*know that to be fruit*
*:*
*from that*
*in the greatness of Space*
*in the process of Creation*
*is*
*made of five elements*
*.*
*vlm.10. As is the seed so is its fruit; hence know the world to be a form
and full of God; and the conscious firmament to be the reservoir of the
quintuple elements in the beginning of creation.
* yat_bIjam . *what is seed . *tat phalam viddhi . *know that to be fruit .
and full of God; and the conscious firmament to be the reservoir of the
quintuple elements in the beginning of creation.
*tasmAt . *from that . *brahma.mayam jagat . *the World is a mode of the
Immensity . *evam eSa: .* so this . *mahAkAze . *in Great.Space . *sarga.Adau
. *in the process of Creation . is *paJcaka:_gaNa: *.* *a fivefold group of
elements. *
चिच्छक्त्या स्वाङ्ग.भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
cit.zaktyA svAGga.bhUta.AtmA kalpita:*_a*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद् अपीदम् वितन्यते ॥३।१३।११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||3|13|11||
cit.zaktyA
svAGga.bhUta.AtmA
kalpita:*_a*sti na vAstava: |
anena_ucchUnatAm etya
yat_api_idam vitanyate *.*
*. *
*with chit.shakti*
*(the Power of Consciousness) *
*the soul of a being in its own body*
*is conceptual but not substantial*
*.*
*by this means it enters into expansion*
*which indeed manifests all This*
*. *
Consciousness and does not exist of itself, but being inflated by
Consciousness, it extends its bulk.
*sv.11 tho these elements have combined among themselves and created
Consciousness, it extends its bulk.
apparent materiality in the world, yet, in truth, all this is mere
appearance like the forms seen in space. They owe their reality to their
substratum which is cosmic consciousness which alone is real.
चिच्छक्त्या स्वाङ्ग.भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
appearance like the forms seen in space. They owe their reality to their
substratum which is cosmic consciousness which alone is real.
cit.zaktyA svAGga.bhUta.AtmA kalpita:*_a*sti na vAstava: |
अनेन_उच्छूनताम् एत्य यद् अपीदम् वितन्यते ॥३।१३।११॥
anena_ucchUnatAm etya yat_api_idam vitanyate ||3|13|11||
tat_api_AkAza.rUpa.Atma.kalpanA.Atmani sat.mayam |
क्वचिन् न नाम तत् सिद्धम् यद् असिद्धेन साध्यते ॥३।१३।१२॥
kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||3|13|12||
.
*it's only the imagining of Space as Form*
*the self as what is So*
*:*
*but nothing is established by what is itself unestablished*
*it's only the imagining of Space as Form*
*the self as what is So*
*:*
*.*
*vlm.12. But the vacuous form of the intellect, which is seated in the
spiritual body of the soul, cannot be composed of solid reality (as the
primary elements of matter). This is not possible; hence nothing can come
out from an impossibility.
*vlm.p.12 But the empty form of Consciousness, seated in the spiritual body
primary elements of matter). This is not possible; hence nothing can come
out from an impossibility.
of the soul, cannot be composed of solid reality. This is not possible.
Therefore nothing can come from an impossibility.
*x*
Therefore nothing can come from an impossibility.
10
*what is the seed*
*know that to be fruit*
*:*
*from that*
*in the greatness of Space*
*in the process of Creation *
*is *
*made of five elements*
svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
अथ चेत् पञ्चकम् ब्रह्म ब्रह्म.आत्मकतया धिया ॥३।१३।१३॥
atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||3|13|13||
.
*a nature which is imagined self*
*—*
*how then does That attain such a state*
*?*
*if it is So*
*then the five Elements*
* are *
*the brahman Immensity*
*but*
*by the thought of brahma.selfness...*
*a nature which is imagined self*
*—*
*how then does That attain such a state*
*?*
*if it is So*
*then the five Elements*
* are *
*the brahman Immensity*
*but*
*vlm. Again that which is changeable in its form, cannot have its sameness
at all times: hence if the essence of the quintuple elements, be attributed
to brahma, from the idea of their being the quintessence of his spirit,
there can be no immaterial and immutable brahma.
*vlm.p.13. Again, that which is changeable in its form cannot have its
to brahma, from the idea of their being the quintessence of his spirit,
there can be no immaterial and immutable brahma.
sameness at all times. Therefore, if the substance of the five elements is
attributed to brahma, from an idea within the essence of His spirit, there
can be no immaterial and unchanging brahma. (I.e., brahma would also have
to be material and subject to change.) *sv. Do not entertain the feeling
attributed to brahma, from an idea within the essence of His spirit, there
can be no immaterial and unchanging brahma. (I.e., brahma would also have
that the world of five elements is their creation: look upon the five
elements themselves as the manifestation of the power inherent in
consciousness absolute.
elements themselves as the manifestation of the power inherent in
consciousness absolute.
तत् पञ्चकम् विद्धि प्रौढो_ब्रह्मैव त्रिजगत्.क्रमः ।
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat.krama: |
यथा स्फुरति सर्ग.आदाव् एष* पञ्चक.सम्भवः ॥३।१३।१४॥
yathA sphurati sarga.Adau_eSa* paJcaka.sambhava: ||3|13|14||
.
tat paJcakam viddhi prauDha:_brahmaiva tri.jagat.krama: |
यथा स्फुरति सर्ग.आदाव् एष* पञ्चक.सम्भवः ॥३।१३।१४॥
yathA sphurati sarga.Adau_eSa* paJcaka.sambhava: ||3|13|14||
tat.*that*.one. paJcaka.*5.elemental.*m viddhi.*know.to.be
<http://know.to.be> . *prauDha.*grown/mature.*:_brahmaiva.*Brâhmic.only is
the* tri.*three* *.*jagat.*world.*krama.*process/order.*: | yathA
*.so/in.this.way.* sphurati.*springing.up* *.* sarga.*creation**.*Adau.
*in.the.beginning.* eSa.*this.one.*
paJcaka.*5.elemental.*sambhava.*coming.to.be/origin
<http://coming.to.be/origin>. *
*know*
*those five*
*as the emerging brahman only*
*the evolving triple world*
*as it projects*
*in the cycle of creation*
*.*
t*his is* *its fivefold origin*
*.*
as he evolved them in the beginning, and as he is their producer for the
creation of the world.
* tat.*that*.one. paJcaka.*5.elemental.*m viddhi.*know.to.be
creation of the world.
<http://know.to.be> . *prauDha.*grown/mature.*:_brahmaiva.*Brâhmic.only is
the* tri.*three* *.*jagat.*world.*krama.*process/order.*: | yathA
*.so/in.this.way.* sphurati.*springing.up* *.* sarga.*creation**.*Adau.
*in.the.beginning.* eSa.*this.one.*
paJcaka.*5.elemental.*sambhava.*coming.to.be/origin
<http://coming.to.be/origin>. *
तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
evam na jAyate kim.cit_jagat_jAtam na lakSyate ||3|13|15||
.
tathA_eva
adya_iha
bhUtatve yAti
kAraNatAm
svayam |
evam
na jAyate kim.cit_jagat_jAtam na lakSyate *.*
tathA_eva
adya_iha
bhUtatve yAti
kAraNatAm
svayam |
evam
*. *
*tho indeed here in beingness*
*he is his own causality*
*nor has the world a sense of birth*
*. *
*vlm.15. Thus He being the prime cause of their production, there is
nothing that is produced (without) him, and the world is no product of
itself.
स्वप्न.संकल्प.पुरवद् असत् सद् अनुभूयते ।
itself.
svapna.saMkalpa.puravat a.sat sat_anubhUyate |
ब्रह्माकाश.पराकाशे जीवाकाशत्वम् आत्मनि ॥३।१३।१६॥
brahmÂkAza.parAkAze jIva.AkAzatvam Atmani ||3|13|16||
svapna.*dream*.saMkalpa.*Concept*.pura.*city/former.*vat.*like**.*
asat.*not.So/unreal* sat.*being.So/real .* anubhUyate.*is.experienced.* |
brahmAkAza.*Brâhmic.space.*parAkAza.*perfect.space <http://perfect.space>.*e
jIvAkAza.tva.*x.*m Atmani.*x.* *.*
*. *
*like a city conceived in dream*
*—*
*the brahmA.space in absolute Space*
*and the Living.space in the Self*
*. *
*vlm.16 The unreal appears as real just like a city is seen in a dream, and
like a castle built in the air by our hopes. In the same way we place the
individual soul in ourselves, which has its foundation in the empty spirit
of God.
Parakasha (Sanskrit: पराकाश parākāśa m.) A distant view, a distant
expectation; the Supreme (Para) Space (Akasha), name of one of five spaces
(Vyoma Panchaka) that the yogi visualizes inside and outside of himself
(see verse 13 of the 2nd version of Goraksha Shataka). Different spellings
for Parakasha Sanskrit is written in India in the Devanagari script. So
that Europeans can read this, the Devanagari script is transcribed into
Roman script. Parakasha on Devanagari is written पराकाश, in the IAST
scientific transcription with diacritical marks "parākāśa", in the
Harvard.Kyoto transliteration "parAkAza", in the Velthuis transcription
individual soul in ourselves, which has its foundation in the empty spirit
of God.
Parakasha (Sanskrit: पराकाश parākāśa m.) A distant view, a distant
expectation; the Supreme (Para) Space (Akasha), name of one of five spaces
(Vyoma Panchaka) that the yogi visualizes inside and outside of himself
(see verse 13 of the 2nd version of Goraksha Shataka). Different spellings
for Parakasha Sanskrit is written in India in the Devanagari script. So
that Europeans can read this, the Devanagari script is transcribed into
Roman script. Parakasha on Devanagari is written पराकाश, in the IAST
scientific transcription with diacritical marks "parākāśa", in the
"parâkâ" sa ", in the modern Internet Itrans transcription" parAkAsha ", in
the SLP1 transliteration "parAkASa", in the IPA font "pərɑːkɑːɕə". .
https://wiki.yoga.vidya.de/Parakasha
. google.translated
<https://wiki.yoga-vidya.de/Parakasha%20-%20google.translated> from German.
इति चित्य् अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
इत्य् एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥३।१३।१७॥
iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||3|13|17||
iti.*x.* citi.*x.*avadAta.*x.*AtmA.*x . of/for* . pRthvi.*x.*Adi.
*beginning.with/&c.*nAm a. *from/thru* *non/without*.sambhava.*x.*At
iti_eSa* jIva: kathita:
vyomni kha.AtmA* iva_udita:
*so*
*in chit.Consciousness*
*the clear self*
*this Living.jIva*
*is*
*without the becoming of earth.elements,*
*. *
*vlm.17. Thus the brilliant spirit, which is situated in the Divine
Intellect, being no earthly or any other material substance, is styled the
living soul, and remains in vacuum as a luminous body rising in the sky.
#kha . the hole in the nave of a wheel through which the axis runs RV. •
living soul, and remains in vacuum as a luminous body rising in the sky.
vacuity, empty space, air, ether, sky • (in arithm.) a cypher [zero] sAh.
•• In YV this term indicates personal space, as seen in its compounds
su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita: ||3|13| y3013.017
•• In YV this term indicates personal space, as seen in its compounds
ABComm. •• #vyoman "the spacious sky" (>vye "to cover, envelop") is the sky
above, the sky of the sky.rovers, the form of subtle #AkAza Space. "vyoma"
vyApyatayA sthitam AkAzam MoT 3,5.13.
जीवाकाशस् त्व् इमम् देहम् यथा विन्दति तच्_छृणु ।
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥३।१३।१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||3|13|18||
*Living.Jîva.Space *tu.*tho*_imam.*this *deha.*body*.m yathA
*.so/in.this.way.* vind<.ati.*is.ze* *finding *tat.*hit/that*
zRNu.*hear/pay.attention
**Living.*
*Jîva.Space*: svam.*Ur/itself* eva.*indeed/only* asau.*this.one
*tasmin.*there\in/when.that
*tu.*tho* *in/when* paramezvara.*Highest.Lord*.e
*. *
*now I'll explain how this jIva.Space comes to find the body*
*.*
*this jIva.Space is itself within That supreme Lordship*
*.*
*vlm.18. Hear now how this vacuous living soul, comes to be embodied in the
human body, after its detachment as a spark from the totality of vital
spirits, in the empty sphere of divine Intellect.
*vwv.504.505 Hear then how the subtle space of individual consciousness
spirits, in the empty sphere of divine Intellect.
acquires this body. That space of individual consciousness spontaneously
perceives itself in that Supreme Lord (or Supreme Self)...
* jIvAkAza.*Living.Space.*:_tu.*tho*_imam.*this . *deha.*body*.m yathA
perceives itself in that Supreme Lord (or Supreme Self)...
*.so/in.this.way.* vindati.*finding .* tat.*that*.one .
zRNu.*hear/pay.attention
.* jIvAkAza.*Living.Space.*: svam.*Ur/itself.* eva.*very**/only* . asau.
*this.one* . tasmin.*there/in/when.that .* tu.*tho* . *in/when *.
paramezvara.*Highest**.Lord*.e
अणु.तेजःकणो ऽस्मि इति स्वयम् चेतति चिन्तया ।
aNu.teja:kaNa:*_a*smi_iti svayam cetati cintayA |
यत् तद् एव_उच्छूनम् इव भावयत्य् आत्मना_अम्बरे ॥३।१३।१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||3|13|19||
aNu.teja:kaNa:*_a*smi_
iti svayam cetati cintayA |
yat tat_eva_ucchUnam iva
*. *
*"I am a spark of tejas.light"*
*—*
*so it conceives itself*
*and what is That expands*
*.*
*vlm.19. The soul thinks itself as "a minute particle of light" at first,
and then it considers itself as growing in the sphere of its consciousness.
*vwv. That space of individual consciousness spontaneously perceives itself
in that Supreme Lord (or Supreme Self) by thinking, "I am a minute speck of
fire"; and what it perceives, that alone does it manifest byitself, as.if
swollen, in the sky (of individual consciousness).
असद् एव सदाकारम् संकल्पेन्दुर् यथा न सन् ।
fire"; and what it perceives, that alone does it manifest byitself, as.if
swollen, in the sky (of individual consciousness).
asat eva sat.AkAram saMkalpa.indu:_yathA na san |
तम् एव भावयन् द्रष्टृ.दृश्य.रूपतया स्थितः ॥३।१३।२०॥
tam eva bhAvayan draSTR.dRzya.rUpatayA sthita: ||3|13|20||
.
asat.*not.So/unreal* –
eva.*very/only* –
*a embodiment/formation*
the saMkalpa.*Concept*.indu.*moon –*
asat.*not.So/unreal* –
eva.*very/only* –
*a embodiment/formation*
yathA*.so/in.this.way –*
na.*not *. sat.*being.So/real *
+
*imagining* *tha**t.**only*
*by/with*
*ths state of Seer*, *Scene, and Form. *
*. *
what
is not Suchness
thus
becomes a form of Suchness
.
it is like a moon imagined
a form existing only as a seer's seeing
.
*vwv. As the moon of one's fancy, not existing, is only unreal with (an
is not Suchness
thus
becomes a form of Suchness
.
it is like a moon imagined
a form existing only as a seer's seeing
.
apparently) real form, so, (the individual consciousness) imagining only
that (manifested form), exists with the nature of the seer and the seen.
*sv.20 Yet, it only apparently became so, on account of its imagination
that (manifested form), exists with the nature of the seer and the seen.
which was false.
*vlm.20. The unreal appearing as real, proves to be unreal at last; as the
fictitious moon becomes a nullity afterwards; so the soul continues to view
itself subjectively and objectively both as the viewer and the view.
* asat.*not.So/unreal* . eva.*very/only* . sat.*being.So/real*.AkAra.
itself subjectively and objectively both as the viewer and the view.
*embodiment/formation*.m .
saMkalpa.*Concept*.indu.*xxx.*:_yathA*.so/in.this.way
.* na.*not *. sat.*being.So/real *– tam.*it .* eva.*very/only* – bhAvaya.
*xxx.*n.*ing* . *by/with* draSTR.*seer/viewer*.dRzya.*Sight/Percept*.rUpa.
*form*..tayA.*ness .* sthita.*existent/situate*.
एक* एव द्विताम् एति स्वप्ने स्व.मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva.mRti=bodhavat |
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||3|13|21||
*when only.one goes to duality*
*as in a dream realizing your own death as.if it were real*
*thereby you know the tAra* Star*
*. *
tatas_tArakatAm vidan
.
* the tAra Star is an emblem of the essence of the Subtle Body, as known in
the sa.vikalpa samAdhi.
dream; and thus it waxes into bigness and thinks its vital spark as a star.
(This is the form of the lingadeha or sentient soul within the body).
यथा.भावित.मात्र.अर्थ.भाविताद् विश्व.रूपतः ।
(This is the form of the lingadeha or sentient soul within the body).
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥३।१३।२२॥
.
*when*
*his goal of Becoming is the Universal Form,*
*someone is indeed his everlasting self*
*:*
*.*
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: | sa* eva sva.AtmA
satata:_api_ayam sa: aham iti svayam
.
*vwv. That (individual consciousness) became only its own self since it has
manifested the object only as imagined and because of its omnipresence.
*vlm. As the soul goes on thinking itself the microcosm of the world
(vizwarUpa), so it falsely thinks itself as such in reality, as it is
expressed by the dictum "Soham" "so am I."
expressed by the dictum "Soham" "so am I."
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि.देह.अभिधम् तथा ॥३।१३।२३॥
tAraka.AkAram AkAram bhAvi.deha.abhidham tathA ||3|13|23||
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि.देह.अभिधम् तथा ॥३।१३।२३॥
tAraka.AkAram AkAram bhAvi.deha.abhidham tathA ||3|13|23||
.
*from the Affective chitta mind*
*Conviction is instilled*
*.*
*thus dream.journeying seems to be your own*
*from the Affective chitta mind*
*Conviction is instilled*
*.*
*—*
*the embodied tAraka Star*
*defining self as Body.*
*thus*
*...*
svapna.*dream*.*in/wn* . svAm.*x.* iva.*like* pAntha.*x.*tA.*ness*.m .
tAraka*.eye.pupil/raft*.AkAra.*embodiment/formation*.m AkAra.
*embodiment/formation*.m .
bhAvi.*x.*deha.*body*.abhidha.*x.*m tathA.*thus/in.that.way*
*. *
*vlm.23. By thinking himself as such, man comes to believe it as true, as
one believes himself as a traveller in his dream. So by thinking the soul
as a star, he views it so within himself.
*vwv. Even then, it assumes spontaneously the conception "I am that one
as a star, he views it so within himself.
here" on account of thinking, as one (assumes) his travellership in a
dream. It thus imagines its star.like form and the body to come to pass in
future and attains to that state, as the mind attains to the nature of the
object to be perceived. Then, abandoning it externally, it shines within
the hollow of the star.like form though existing outside, as a mountain
object to be perceived. Then, abandoning it externally, it shines within
reflected in a mirror.
भावयत्य् एति तद् भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
parityajya_eva tat_bAhyam tata:_tAraka.koTare ||3|13|24||
.
*then*
*in the course of its becoming*
*it gets a taste for its chitta.Affection with its affective goal—*
*having indeed forsaken the external for That,*
*the Self in the Star.cave*
*then*
*in the course of its becoming*
*it gets a taste for its chitta.Affection with its affective goal—*
*having indeed forsaken the external for That,*
*. *
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva parityajya_eva
tat_bAhyam
tata:_tAraka.koTare
.
*vwv. It thus imagines its star.like form and the body to come to pass in
future and attains to that state, as the mind attains to the nature of the
object to be perceived.
*vlm.24 By continually thinking about his soul this way, he loses his
object to be perceived.
external sensations and views this star in his head.
अन्तर् भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:*_a*pi parvata:_mukure yathA |
कूप.संस्थो यथा देहः समुद्गक.गतम् वचः ॥३।१३।२५॥
kUpa.saMstha:_yathA deha: samudgaka.gatam vaca: ||3|13|25||
.
*it seems inside though it's outside*
*like a mountain in a mirror*
*or*
*like a body fallen in a well*
*whose voice echoes from its hole*
*.*
antar bhAti bahiSTha:_api parvata:_mukure yathA | kUpa.saMstha:_yathA deha:
*it seems inside though it's outside*
*like a mountain in a mirror*
*or*
*like a body fallen in a well*
*whose voice echoes from its hole*
*.*
samudgaka.gatam vaca: .
.
*vwv. Then, abandoning it externally, it shines within the hollow of the
star.like form though existing outside, as a mountain reflected in a
mirror.
*vlm.25 He sees the soul within himself as though it exists without him,
just like a mirror reflects the distant hill in itself. He sees the soul
confined within him like a body stuck in a well, and like a sound is
confined in the hollow of a cave.
*sv.25 25.28 Even as a mountain is reflected in a mirror and is seen as.if
confined within him like a body stuck in a well, and like a sound is
confined in the hollow of a cave.
it were in the mirror, the jiva reflects the external objects and
activities, and soon begins to think that they are all within itself and
that he is the doer of the actions and the experiencer of the experiences.
स्वप्न.संकल्पयोः संविद् वे*त्त्य् *एतज् जीवको ऽणुके ।
activities, and soon begins to think that they are all within itself and
that he is the doer of the actions and the experiencer of the experiences.
svapna.saMkalpayo: saMvit_vetti_etat_jIvaka:*_a*Nuke |
स्वरूप.तारक.अन्तस्थो जीवो ऽयम् चेतति स्वयम् ॥३।१३।२६॥
svarUpa.tAraka.antastha:_jIva:*_a*yam cetati svayam ||3|13|26||
.
svapna.*dream*.saMkalpa.*Concept*.yo:.*of2.* saMvit.*Awareness/intelligence
**.* vetti.*knows .* etat.*this* jIvaka.*xxx.*:_aNuka.*xxx.*e | svarUpa.
*nature/own.form*.tAraka*.eye.pupil/raft*.antastha.*x.*:_*a living.*jIva: .
ayam.*this* . cetati.*conceiving .* svayam.*itself.*
*thru dreams and concepts*
*Awareness knows this jIva in an atom*
*:*
*identified as the tAraka Star within*
*the Living.jIva conceives this as himself*
*. *
(objective world); the individualised consciousness (experiences this) in
the atomic state (of its objectivity). his individual consciousness,
situated within its own star.like form (or the subtle body created by it),
the atomic state (of its objectivity). his individual consciousness,
pereives itself.
*vlm.26. The consciousness of our dreams and desires, is but a particle
(attribute) of the living soul, whose real form is that of a star waking
(keeping watch) within us.
तद् एतद् बुद्धि चित्तादि.ज्ञान.सत्तादि.रूपकम् ।
(keeping watch) within us.
tat_etat_buddhi.citta.Adi.jJAna.sattA.Adi.rUpakam |
जीवाकाशः स्वतस् तत्र तारक.आकाश.कोश.गम् ॥३।१३।२७॥
jIva.AkAza: svata:_tatra tAraka.AkAza.koza.gam ||3|13|27||
tat.*that*.one . etat.*this* . buddhi*.Intellect*.citta.*Affective/mind*
.Adi.*beginning.with/&c .* jJAna.*Wisdom/Knowledge*.sattA.*real.ness*.Adi.
*beginning.with/&c.*rUpaka.*x.*m
jIvAkAza.*Living.Space.*: svata:.*x .* tatra.*there/aboutThat *.
tAraka*.eye.pupil/raft*.AkAza.*Space*.koza.*collection*.ga.*going*
*That*
*is*
*This:*
*buddhi Intellect and chitta.Affection are just formations of jJAna_and sat*
*.*
*so*
*the jIva.space goes from itself to the Star.Space.body. *
*vlm.27. Now this vacuous life, which is composed of the essences of the
mind, understanding and knowledge, resides in the hollow sheath of the
star. *The star is supposed to be the eye.sight and residence of life.
Gloss.
प्रेक्षे ऽहम् इति भावेन द्रष्टुम् प्रसरति.इव खे ।
prekSe*_a*ham iti bhAvena draSTum prasarati_iva khe |
ततो रन्ध्र.द्वयेन_एव भावि.बाह्य.अभिधम् पुनः ॥३।१३।।२८॥
tata:_randhra.dvayena_eva bhAvi.bAhya.abhidham punar ||3|13||28||
.
*again*
*with the feeling "I behold something"*
*it projects forth what will be seen in the sky/space,*
*emerging through a pair of openings,*
*as an exterior*
*. *
prekSe*_a*ham iti bhAvena draSTum prasarati_iva khe |
*again*
*with the feeling "I behold something"*
*it projects forth what will be seen in the sky/space,*
*emerging through a pair of openings,*
*as an exterior*
*. *
tata:_randhra.dvayena_eva bhAvi.bAhya.abhidham punar
.
*vwv. Then, it spreads again into the sky through two openings (in the body
created by it) as.if to see what will take place or what is external with
the idea "I see".
*vlm.28 It appears to me to take flight to the sky in order to see what is
the idea "I see".
passing there. Then it enters the body by two holes which later are named
the external organs (of sight).
येन पश्यति तन् नेत्र.युगम् नाम्ना भविष्यति ।
the external organs (of sight).
yena pazyati tat netra.yugam nAmnA bhaviSyati |
yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||3|13|29||
yena.*by.which/whereby* . pazyati.*being.see/known*. tat.*that*.one. netra.
*eye*.yuga.*x.*m nAmnA.*by.name <http://by.name>* . bhaviSyati*.going.to.become
.*
yena.*by.which/whereby* . spRzati.*touching* . sA.*she/it .* vai.*x .* tvak.
*skin* . yat.*this.which* . zRNoti.*hearing* . zruti.*x.*: tu.*tho* . sA.
*she/it*
*. *
*then*
*that whereby he sees*
*will be a pair of eye.holes*
*. *
*then*
*that whereby he sees*
*.*
*and then*
*that through which he touches*
*is skin*
*. *
*vwv. That_by which it sees will become a pair of eyes by name. That_by
which it touches, that indeed (will become) the skin. That (by) which (it)
hears (will become) the ear.
येन जिघ्रति तद् घ्राणम् स* स्वम् आत्मनि पश्यति ।
hears (will become) the ear.
yena jighrati tat_ghrANam sa: svam Atmani pazyati |
तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३।१३।३०॥
tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||3|13|30||
yena.*by.which/whereby* . jighrati.*x.*
tat.*that*.one *.* ghrANa.*x.*m
sa:.*that.he* . svam.*x.* Atmani.*x.* pazyati.*being.see/known* |
tat.*that*.one . tasya.*of.that* . svadana.*x.*m pazcAt.*x.* rasanA.*x.* ca.
*too* . ullasiSyati.*x .*
*. *
*that_by which he smells, the nose, knows odor*
*.*
*and*
*as he sees himself in the Self*
*there arises flavor next, for the tongue to enjoy*
*. *
*sv.30 Even so the skin (tactile sense), ears, tongue, nose and the organs
of action are formed as a result of the appropriate desire arising in the
jiva.
स्पन्दते यत् स* तद् वायुश् चेष्टा कर्म.इन्द्रिय.व्रजम् ।
jiva.
spandate yat sa: tat_vAyu: ceSTA karma.indriya.vrajam |
rUpAloka.manaskAra.jAtam iti_api bhAvayan ||3|13|31||
.
*the prANic Air vibrates*
*and is the motion of the organs of action*
*and therewith the Mindmade light arises and so appears*
*. *
spandate yat sa* tat_vAyu:
ceSTA karma.indriya.vrajam
*the prANic Air vibrates*
*and is the motion of the organs of action*
*and therewith the Mindmade light arises and so appears*
*. *
spandate yat sa* tat_vAyu:
rUpAloka.manaskAra.jAtam
iti_api bhAvayan
.
*vwv. That which throbs (will be) its vital air (or breath). Its movement
(will be) the group of organs of action. It is thus manifesting also the
collection (or species) of objects, perceptions and mental actions.
*vlm.31. Then there is the breathing air (the air of breath or breath of
collection (or species) of objects, perceptions and mental actions.
life), which actuates the energies of the organs of action. It is this air
which is the cause—of vision, and mover of the internal organs of the mind
and thought.
*AB. yat spandate tad vAyu: prAnAdi.vRtti: ||3|13|
which is the cause—of vision, and mover of the internal organs of the mind
and thought.
आतिवाहिक.देह=आत्मा तिष्ठत्य् अम्बरम् अम्बरे ।
AtivAhika.deha.AtmA tiSThati_ambaram ambare |
एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३।१३।३२॥
evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||3|13|32||
*the AtivAhika.Traveler Body*
*is*
*like sky in the sky*
*from That an expansion in That*
*. *
AtivAhika.deha.AtmA tiSThati_ambaram ambare | evam ucchUnatAm tasmin
bhAvayan tejasa: kaNe
*vwv. The individual soul with the subtle thought.body stands in space as
the space (of individualised consciousness).
*sv. Thus abides in the body, the jiva which has the extremely subtle body
of consciousness, imagining various external physical experiences and
various internal psychological experiences.
various internal psychological experiences.
असत्याम् सत्य.सम्.काशो ब्रhmAस्ते जीव.शब्दवत् ।
asatyAm satya.saMkAza:_brahmÂste jIva.zabdavat |
इत्थम् स* जीव.शब्दार्थ: कलनाकुलताम् गतः ॥३।१३।३३॥
ittham sa: jIva.zabdArtha: kalanÂkulatAm gata: ||3|13|33||
asatyAm . *to the unreal .
*satya.*real/existent*.saMkAza*.resembling/appearance
.*
*Brahmâ the Immense* . Aste.*is.at/exists.as <http://is.at/exists.as> .* *like
th Living.*jIva.*word* . ittham.*so* . sa:.*that.he *. jIva* Living.*
jIva.zabdArtha.*word.meaning .* alana.*causal.idea/*kalanA.*imagining*
.Akula.*confused\crowd*.tA.*ness*.m . gata.*hvg.gone*.
*what is notSo seems to be So*
*:*
*brahmA assumes the meaning of the word "jIva"*
*and that meaning enters into great profusion*
*. *
*sv.33 Thus, resting in the unreal which however appears to be real,
brahman, now appearing to be jiva, becomes confused.
*vlm.33. The word jIva or the living soul (zoo), is brought under a
figurative sense, 'to mean something1 real in the unreal body'. hence
brahmA is said to be the life and soul of the unreal world.
brahmA is said to be the life and soul of the unreal world.
आतिवाहिक.देहात्मा चित्त.देह.अम्बर.आकृतिः ।
AtivAhika.deha.AtmA citta.deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार.मण्डम् संस्थम् प्रपश्यति ॥३।१३।३४॥
sva.kalpanA.anta: AkAra.maNDam saMstham prapazyati ||3|13|34||
.
AtivAhika.deha.AtmA citta.deha.ambara.AkRti: |
स्व.कल्पना.अन्त* आकार.मण्डम् संस्थम् प्रपश्यति ॥३।१३।३४॥
sva.kalpanA.anta: AkAra.maNDam saMstham prapazyati ||3|13|34||
*the AtivAhika.Traveler is called the Subtle Body*
*—*
*a construct of the embodied Affective mind*
*estabished as the self.conceived gist* of embodiment*
*it perceives*
*. *
AtivAhika.deha.AtmA citta.deha.ambara.AkRti: | sva.kalpanA.anta:
AkAra.maNDam saMstham prapazyati .
.
*vlm.34 The gross embodied soul is in the form of emptiness, like the mind,
yet it imagines itself to reside in an egg.shaped space inside the body, as
Brahma is supposed to be seated in the cosmic egg.
#*maNDa* *.m..* the scum of boiled rice (or any grain) uttarar. • the thick
part of milk, cream (cf. #dadhimaNDa) • the spirituous part of wine &c. (W.
also "foam or froth; pith, essence; the head") • *.m..* a frog (cf.
#maNDUka) • *.f..* the emblic myrobalan tree; spirituous or vinous liquor,
brandy.
कश्चिज् जल.गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
ka:cit_jala.gatam vetti ka:cit samrAT*svarUpiNam |
भावि.ब्रह्माण्ड.कलनाम् पश्यत्य् अनुभवत्य् अपि ॥३।१३।३५॥
bhAvi.brahmANDa.kalanAm pazyati_anubhavati api ||3|13|35||
ka:cit.*whoever* –
jala.gatam
vetti
ka:cit.*whoever* –
samrAT*svarUpiNam |
bhAvi.brahmANDa.kalanAm
pazyati_anubhavati api *.*
*. *
*some know it as arisen from the waters, *
*some as the sovereign Lord*
*: *
*some see and also experience*
*. *
in this manner the jiva imagines it is this or that, and so binds itself to
the illusion of world.appearance.
*vlm. Some view the spirit of God as floating on the surface of the waters
(in the form of Narayana). Others view it in the person of the Lord of
creatures (Pashupati, Shiva). There are others who look at the spirit of
God as infused throughout the creation in the figure of_virAj_(the
primordial man).
आत्म.गर्भ.गृहीम् चित्ताद् यथा.संकल्पम् आत्मनः ।
creatures (Pashupati, Shiva). There are others who look at the spirit of
God as infused throughout the creation in the figure of_virAj_(the
primordial man).
Atma.garbha.gRhIm cittAt_yathA.saMkalpam Atmana: |
देश.काल.क्रिया.द्रव्य.कल्पना.वेदनम् स* तत् ॥३।१३।३६॥
deza.kAla.kriyA.dravya.kalpanA.vedanam sa: tat ||3|13|36||
*self/Self*+*embryo/sprout+dweller –*
*from/thru Affective.mind* . *as a* *Concept of self *
*known as imagination acting in Place&Time*
*he is that*
*. *
*pregnant with chitta.Affection*
*begotten thru the conception of the Self*
*by imagining substantive action in time and place*
*he is That*
*.*
means of executing its own purposes and of knowing the proper time and
place. It is the article and the manner of action.
*** Atma.*self/Self*.garbha.*embryo/sprout.*gRhI.*house/holder.*m. *from/thru
place. It is the article and the manner of action.
*. citta.*Affective/mind*.At . yathA*.so/in.this.way .* saMkalpa.*Concept*
*.*m *@ *Atma.*self/Self*.na: | deza.*place*.kAla.*time*.kriyA.
*Action/rite.*dravya.*substance/possession.*kalpanA.*Imagining*.vedana.
*knowing.*m sa:.*that.he *. tat.*that*.one
भावयन् शब्द.निर्माता शब्दैर् बध्नाति कल्पितैः ।
bhAvayan zabda.nirmAtA zabdai: badhnAti kalpitai: |
AtivAhika.deha:_asau_iti_asatya.jagat.bhrame ||3|13|37||
.
bhAvayan.*regard\feeling.*zabda.*word/sound*.nirmAtA.*maker/creator .
by/with *zabda.*word/sounds*.i: badhnAti.*binding .* kalpita.*imagined**.*i:
| *Âtivâhika Traveler.*deha.*body*: asau.*this.one* . iti.*so* . *in/when *
asatya.*unreal/notSo*.jagat.*world.*bhrama.*delusion*.e
*. *
*he*
*becomes the inventor of words,*
*and it's these imagined words that_bind*
*this AtivAhika Traveler,*
*the subtle body,*
*. *
*vlm.37. The mind is the inventor of words, expressive of ideas (in the
soul), and subjects itself to the arbitary sounds of its own invention.
Hence God is erroneously said to be embodied in words (sabda brahmA of
MimAnsA philosophy) in this world of errors.
* bhAvayan.*regard\feeling.*zabda.*word/sound*.nirmAtA.*maker/creator .
Hence God is erroneously said to be embodied in words (sabda brahmA of
MimAnsA philosophy) in this world of errors.
by/with *zabda.*word/sounds*.i: badhnAti.*binding .* kalpita.*imagined**.*i:
| *Âtivâhika Traveler.*deha.*body*: asau.*this.one* . iti.*so* . *in/when *
asatya.*unreal/notSo*.jagat.*world.*bhrama.*delusion*.e
असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
asatya* eva kacati svapne kha.uDDayanam yathA |
iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||3|13|38||
.
*in the unreal*
*he manifests*
*like someone flying in a dream*
*.*
*thus*
*uneffected only*
*he the SelfBorn arises as himself*
*. *
asatya* eva kacati svapne kha.uDDayanam yathA | iti_an.utpanna* eva_asau
*in the unreal*
*he manifests*
*like someone flying in a dream*
*.*
*thus*
*uneffected only*
*he the SelfBorn arises as himself*
*. *
svayam.bhU: svayam utthita: |
.
*vlm. The unproduced and self.born brahma, that has risen of himself (and
represents the mind), is as unreal as the soaring of a man in the sky in
his dream.
आतिवाहिक.देह.आत्मा प्रभुर् आद्यः प्रजापतिः ।
his dream.
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड.आकारिणि भ्रमे ॥३।१३।३९॥
etasmin* api sampannam brahmANDa.AkAriNi bhrame ||3|13|39||
.
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: | etasmin* api sampannam
brahmANDa.AkAriNi bhrame
.
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: | etasmin* api sampannam
brahmANDa.AkAriNi bhrame
*the embodied AtivAhika.Traveler *
*—the primal Lord prajApati—*
*.*
AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
etasmin* api sampannam brahmANDa.AkAriNi bhrame |
Creatures who is said to have formed this illusory frame of the world.
न किम्चिद् अपि सम्.पन्नम् न च जातम् न दृश्यते ।
na kim.cit_api sampannam na ca jAtam na dRzyate |
tat_brahmAkAzam AkAzam eva sthitam an.antakam ||3|13|40||
.
*not anything at.all has happened*
*nor been born*
*nor seen*
*That_brahmic Space*
*is Space that is a place without a boundary*
*not anything at.all has happened*
*nor been born*
*nor seen*
*That_brahmic Space*
*.*
na kim.cit_api sampannam na ca jAtam na dRzyate tat_brahmAkAzam AkAzam
eva sthitam an.antakam
.
*vlm.40. But there was nothing formed or born in it (in reality); nor is
there any substance to be found in the world. It is the same vacuous form
of brahmA still, whose essence is known to extend as the infinite space
itself.
संकल्प.नगर.आकारम् एतत् सद् अपि न_एव सत् ।
of brahmA still, whose essence is known to extend as the infinite space
itself.
saMkalpa.nagara.AkAram etat sat_api na_eva sat |
a.nirmitam a.rAgam ca *etat_vai citram utthitam ||3|13|41||
.
saMkalpa.nagara.AkAram etat sat_api na_eva sat | a.nirmitam a.rAgam ca
etat_vai citram utthitam
.
saMkalpa.nagara.AkAram etat sat_api na_eva sat | a.nirmitam a.rAgam ca
etat_vai citram utthitam
*like an imagined city*
*This*
*seems to be*
*So*
*—tho not actually So—*
*. *
*vlm.41 Things that appear to be real are as unreal as an imaginary city.
They present a variety of forms and colors to the fancy, but have not been
built or painted by anybody.
built or painted by anybody.
अकृतम् च_अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
महा.कल्पे विमुक्तत्वाद् ब्रह्मा.आदीनाम् असंशयम् ॥३।१३।४२॥
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
mahA.kalpe vi.muktatvAt_brahmA.AdInAm a.saMzayam ||3|13|42||
.
*not created*
*yet experienced*
*not So*
*but seeming to be So*
*—*
*at Doomsday they*
*all*
*become free,*
*brahmA and all the other gods*
*. *
a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam mahA.kalpe
*not created*
*yet experienced*
*not So*
*but seeming to be So*
*—*
*at Doomsday they*
*all*
*become free,*
*brahmA and all the other gods*
*. *
vi.muktatvAt
brahmA.AdInAm a.saMzayam
.
*vlm.42 Nothing that is unmade or un.thought of can be real, and the gods
Brahma and others, being freed from their business at the universal
dissolution of existence, could neither resume their functions to make or
have materials with which to make.
स्मृतिर् न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
dissolution of existence, could neither resume their functions to make or
have materials with which to make.
smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥३।१३।४३॥
tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||3|13|43||
.
*having no prior memory at all, nor prior cause, thus he is the SelfBorn*
*:*
*and whatever is selfborn*
*thatever thereby is considered to be That.born*
*having no prior memory at all, nor prior cause, thus he is the SelfBorn*
*:*
*and whatever is selfborn*
*.*
*vwv.1093/3.13.43a. Nor any previous memory is the cause of (the appearance
of) brahmA (the self.born Creator).
*sv. brahmA the creator could not create the world as it was before the
cosmic dissolution, for brahmA attained final liberation then.
*vlm.43. The self.born brahmA, having then neither his remembrance of the
past, nor any material appliance at hand, could neither form an ideal or
material world out of nothing. Therefore production of brahmA and formation
of the universe are alike (chimerical).
अनाद्य्.अनुभवस् त्व् इत्थम् यो ऽत्र_अस्त्य् अवनिक.आदिके ।
material world out of nothing. Therefore production of brahmA and formation
of the universe are alike (chimerical).
an.Adi.anubhava:_tu ittham ya:*_a*tra asti avanika.Adike |
स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥३।१३।४४॥
svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||3|13|44||
.
*but*
*such beginningless experience*
*is*
*dreamed*
*—*
*as.if composed of earth and other elements*
*—*
*as.if it were the waking state*
*. *
an.Adi.anubhava:_tu ittham ya:*_a*tra asti avanika.Adike svapna.anubhUtam
*but*
*such beginningless experience*
*is*
*dreamed*
*—*
*as.if composed of earth and other elements*
*—*
*as.if it were the waking state*
*. *
pRthvi.Adi
prabodhe yAdRzam bhavet
.
*vlm.44. The earth and all other existences, are but the eternal ideas of
the divine mind, and they appear to us as objects of a dream in our waking
state: (when they vanish into airy nothing).
state: (when they vanish into airy nothing).
स्मृतः स* व्योम.मात्र.आत्मा सर्वदा_एव स्मृतम् जगत् ।
smRta: sa* vyoma.mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥३।१३।४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||3|13|45||
.
smRta: sa* vyoma.mAtra.AtmA sarvadA_eva smRtam jagat |
यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥३।१३।४५॥
yatra yatra yathA toye dravatvam nAma bhidyate ||3|13|45||
*wherever we know the sky.only.self as everywhere*
*thereby we also know the world*
*:*
*it is just distinguished fluidity*
*. *
toye dravatvam nAma bhidyate
.
*vlm.45 The Divine Spirit is known only as an emptiness, therefore the
world must also be emptiness because like produces like. So all waters are
liquid, though they are made to pass under different names.
तत्र तत्र तथा न_अन्यः सर्गो ऽस्ति परमात्मनि।
liquid, though they are made to pass under different names.
tatra tatra tathA na_anya: sarga:*_a*sti paramAtmani |
सृष्टिर् एवम्_इयम् प्रौढा सम* एव त्व् अयम् स्थितः॥४६॥
sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||3|13|46||
.
*therever it is thus and is not otherwise*
*.*
*for the sarga Creation is in the Supreme Self*
*—*
*its emission is its evolution*
*and the Creation is within the same*
*therever it is thus and is not otherwise*
*.*
*for the sarga Creation is in the Supreme Self*
*—*
*its emission is its evolution*
*. *
tatra tatra tathA na_anya: sarga:*_a*sti paramAtmani sRSTi:_evam iyam
prauDhA
sama* eva tu_ayam sthita:
.
sama* eva tu_ayam sthita:
*vlm.46. This creation is every where the same in the Supreme Spirit. It is
but an evolution of the same (though presenting different aspects to us);
and the creator is always and everywhere immutable in his nature.
भात्य् एवम् नाम ब्रह्माण्डम् व्योमात्मा_इव_अतिनिर्मलम् ।
and the creator is always and everywhere immutable in his nature.
bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
दृश्यम् एवम् इदम् शान्तम् स्वात्म.निर्मित.विभ्रमम् ॥३।१३।४७॥
dRzyam evam idam zAntam sva.Atma.nirmita.vibhramam ||3|13|47||
*so*
*there appears what's called the brahma.Egg*
*—*
*as.if in the immaculately spacious sky*
*.*
*but*
*.*
bhAti_evam nAma brahmANDam vyoma.AtmA iva_ati.nirmalam | dRzyam evam idam
*. *
*vlm.47 The empty universe, under the name of the cosmic egg, shines as
clearly as the Divine Spirit. It is calm in its appearance and becomes
disturbed by causes born in itself.
disturbed by causes born in itself.
निराधारम् निराधेयम् अद्वैतम् च_ऐक्य.वर्जितम् ।
nir.AdhAram nir.Adheyam advaitam ca_aikya.varjitam |
जगत्.संविदि जातायाम् अपि जातम् न किम्चन ॥३।१३।४८॥
jagat.saMvidi jAtAyAm api jAtam na kimcana ||3|13|48||
.
nir.AdhAram nir.Adheyam advaitam ca_aikya.varjitam |
जगत्.संविदि जातायाम् अपि जातम् न किम्चन ॥३।१३।४८॥
jagat.saMvidi jAtAyAm api jAtam na kimcana ||3|13|48||
nirAdhAra.*x.*m nirAdheya.*x.*m advaita.*nondual.*m ca.*too *. aikya.
*single*.varjita.*x.*m | *in/when *. jagat.*world.*saMvit.
*Awareness/intelligence.*i @ jAta.AyAm api.*altho/even .* jAta.*x.*m na.
*not*. kimcana.*anything/whatever*
*. *
*without support*
*with nothing to support*
*nondual*
*yet without oneness*
*it's born thru awareness of the world*
*yet not born at all*
*.*
nothing whatever is born. The Supreme Sky (of Consciousness), void all
around and clear, is alone settled.
*vlm.48 It is supported by the unsupported Supporter of all who is one and
around and clear, is alone settled.
without a second, but devoid of unity in creation. All this is born in His
consciousness and therefore there is nothing new that is produced.
*vlm.p.48 It is supported by the unsupported Supporter of all who is one
consciousness and therefore there is nothing new that is produced.
and without a second, but devoid of unity in creation. All this is born in
His consciousness and therefore there is nothing new that is produced.
*sv.48 45.51 Cosmic consciousness alone exists now and ever; in it are no
His consciousness and therefore there is nothing new that is produced.
worlds, no created beings.
परmAकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
parama.AkAzam AzUnyam accham eva vyavasthitam |
sarva.saMsAratA na_asti yat_eva tat_avasthitam ||3|13|49||
parama.AkAza.*Absolute.Space*.m A.*@/covering.*zUnya.*x.*m accham eva
vyavasthitam |
sarva.saMsAratA na_asti yat_eva tat_avasthitam *.*
*. *
*it is Supreme Space*
*full* of the empty*
*clear*
*—*
*which is.not*
*yet is*
*determined within That*
*.*
nothing whatever is born. The Supreme Sky (of Consciousness), void all
around and clear, is alone settled.
*vlm.p.49 He who is of the form of unlimited space without any emptiness in
around and clear, is alone settled.
it, who is transparent yet teeming with abundance, and who is the whole
world without any worldliness in him, truly underlies everything.
#*AzUnya* . A.zUnya . 'full of the empty'; [a term that seems unique to YV:
world without any worldliness in him, truly underlies everything.
paramAkAzam AzUnyam accham eva vyavasthitam, y3013.049]
न_आधेयम् तत्र न_आधरो न दृश्यम् न च द्रष्टृता ।
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥३।१३।५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥३।१३।५०॥
brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
.
*a predicate cannot exist without a subject*
*:*
*there is no Percept without a Perceiver*
*.*
*there is no brahma.Egg, no brahma, nor any such matter for dispute*
*a predicate cannot exist without a subject*
*:*
*there is no Percept without a Perceiver*
*.*
*. *
na_Adheyam tatra na_Adhara: na dRzyam na ca draSTRtA brahmANDam na_asti na
brahmA na ca vaitaNDikA kva.cit
.
*vwv. In That, there is neither support or anything to be supported;
neither subjecthood nor the visible object; neither the cosmos nor the
Creator brahmA; nor anything controversial anywhere.
*vlm.p.50 He who is neither the container nor the contained, nor the
Creator brahmA; nor anything controversial anywhere.
appearance of the world, who is neither the world nor its creator, and
about whom there can be no dispute or disputant, is truly the unknown God
{brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}.
न जगन् न_अपि जगती शान्तम् एव_अखिलम् स्थितम् ।
about whom there can be no dispute or disputant, is truly the unknown God
{brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}.
na jagat_na_api jagatI zAntam eva_akhilam sthitam |
ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥३।१३।५१॥
brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||3|13|51||
.
*it is not this, the going world, nor all its people*
*.*
*it is quiescence only*
*that unbroken state of brahman Immensity alone manifesting transparency*
*:*
*the Self by the self in the self*
*. *
na jagat_na_api jagatI .* no World nor any Worldling: . *
*it is not this, the going world, nor all its people*
*.*
*it is quiescence only*
*that unbroken state of brahman Immensity alone manifesting transparency*
*:*
*the Self by the self in the self*
*. *
zAntam eva .* quiet quite . *
akhilam.*totally.wholly.* sthita.*existent/situate*.m |
brahmaiva.*Brâhmic.only .* kacati.*projecting* –
svaccham ittham AtmA_AtmanA_Atmani |
*vwv. 1485/3.13.51. There is neither the world nor people. The Whole exists
quite tranquil. brahman alone shines clearly in this manner. The Self
(shines) by Itself in Itself.
*vlm.51 He who is neither the passing world nor any of its passing things,
(shines) by Itself in Itself.
who is quite at rest yet situated in all things (whether moving or
quiescent), is the only Brahma that shines of himself in himself.
*vlm.p.51 He who is neither the passing world nor any of its passing
quiescent), is the only Brahma that shines of himself in himself.
things, who is quite at rest yet situated in all things (whether moving or
quiescent), is the only brahma that shines of himself in himself.
चित्त्वाद् द्रवत्वात् सलिलम् इव_आवर्ततया_आत्मनि ।
quiescent), is the only brahma that shines of himself in himself.
cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
असद् एव_इदम् आभाति सद् इव_इह_अनुभूयते ॥३।१३।५२॥
a.sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||3|13|52||
*chit.Consciousness thru fluidity becomes water*
*only from its whirling in the self*
*what is not.So appears as This*
*:*
*.*
cittvAt_dravatvAt salilam iva AvartatayA_Atmani | a.sat_eva_idam AbhAti
sat_iva_iha_anubhUyate *.*
*. *
*vlm.52. As we form in ourselves the image of a whirlpool, by the idea of
the fluidity of water in our minds; so the sight of the world produces the
false notion of its reality in the mind.
अथवा स्व.स्वरूपत्वात् सद् एव_इदम् अनामयम् ।
false notion of its reality in the mind.
athavA sva*svarUpatvAt sat_eva_idam anAmayam |
अखण्डितम् अनाद्यन्तम् ज्ञात.मात्र.अम्बर.उदरम् ॥३।१३।५३॥
a.khaNDitam an.Adyantam jJAta.mAtra.ambara.udaram ||3|13|53||
athavA sva*svarUpatvAt sat_eva_idam anAmayam a.khaNDitam an.Adyantam
jJAta.mAtra.ambara.udaram
.
*vlm.53 All unrealities become extinct at the end, as we see the death of
our frail bodies in dreams. The essential part of our soul remains
unscathed because of its own nature of indestructibility in the form of
everlasting consciousness in the atmosphere of our intellects.
unscathed because of its own nature of indestructibility in the form of
everlasting consciousness in the atmosphere of our intellects.
*otherwise*
*in its own nature Suchness indeed always exists*
*as this limitless unbroken unbounded sky.womb of what is known*
*in its own nature Suchness indeed always exists*
आकाश* एव परमे प्रथमः प्रजेशो
AkAza* eva parame prathama: prajA.Iza:
नित्यम् स्वयम् कचति शून्यतया समो यः ।
nityam svayam kacati zUnyatayA sama:_ya: |
sa: hi_AtivAhika.vapu:_na tu bhUta.rUpI
pRthvi.Adi tena na sat_asti yathA na jAtam ||3|13|54||
AkAze.*x*/AkAza.*x.*: *in/when\the Space *. eva.*very**/only* . parame.*in.the
Absolute .*
prathama:.*at.first*: . *the* prajA.Iza:*.Lord of the People . *nityam.
*ever/always* . svayam.*itself* . kacati.*projecting* . *by/with* zUnyatA.
*emptiness*.tayA sama.*same/equal*: .
ya:.*who *– sa:.*that.he *. hi.*for/! –* *Âti.vâhika Traveler*.vapu:*body .*
na.*not *. tu.*tho* – *something *bhUta.*becoming*.rUpI*.Formed.of* .
pRthvi.Adi – *the 5 Elements . *
tena.*by/with.that* . na.*not *. sat.*being.So/real *. asti.*is/exists *.
yathA*.so/in.this.way .* na.*not *– jAta.*born/happened.*m
*. *
*in Supreme Space*
*the first Lord of Mankind eternally projects himself*
*—who is the same as Emptiness—*
*as the Subtle Body*
*and thus he's not.So*
*and so not.born*
*.*
*vlm.54 Brahma, the prime Lord of creatures, is ever manifest by himself in
the form of emptiness in the Supreme Spirit. He being of a spiritual form,
like the mind, has no material body formed of earth or any other material.
Therefore He is both real and unborn.
*** AkAze.*x*/AkAza.*x.*: *in/when\the Space *. eva.*very**/only* .
like the mind, has no material body formed of earth or any other material.
Therefore He is both real and unborn.
parame.*in.the
Absolute .* prathama:.*at.first*: . *the* prajA.Iza:*.Lord of the People . *
nityam.*ever/always* . svayam.*itself* . kacati.*projecting* . *by/with*
zUnyatA.*emptiness*.tayA sama.*same/equal*: . ya:.*who *– sa:.*that.he *.
hi.*for/! –* *Âti.vâhika Traveler*.vapu:*body .* na.*not *. tu.*tho* –
*something
*bhUta.*becoming*.rUpI*.Formed.of* . pRthvi.Adi – *the 5 Elements . *
tena.*by/with.that* . na.*not *. sat.*being.So/real *. asti.*is/exists *.
yathA*.so/in.this.way .* na.*not *– jAta.*born/happened.*m*. *
*.*
*o*ॐ*m*
*.*
*next Canto*
FM3014 GRANDFATHER BRAHMÂ EVOLVES
+++
FM.3.13 THE ORIGIN OF THE SELFBORN BRAHMÂ 1.AP16.18
सर्ग ३.१३
sarga 3.13
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
parame brahmaNi sphAre same, rAma, sama.sthite |
jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥३।१३।१८॥
jIva.AkAza: svam eva_asau tasmin tu paramezvare ||3|13|18||
अणु.तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
aNu.teja:kaNa:_*smi_iti svayam cetati cintayA |
यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥३।१३।१९॥
yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||3|13|19||
असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
asat eva sat.AkAram saMkalpa.indu:_yathA na san |
तम् एव भावयन् द्रष्टृ.दृश्य.रूपतया स्थितः ॥३।१३।२०॥
tam eva bhAvayan draSTR.dRzya.rUpatayA sthita: ||3|13|20||
एक* एव द्विताम् एति स्वप्ने स्व.मृति=बोधवत् ।
eka* eva dvitAm eti svapne sva.mRti=bodhavat |
kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||3|13|21||
यथा.भावित.मात्र.अर्थ.भाविताद्_विश्व.रूपतः ।
yathA.bhAvita.mAtra.artha.bhAvitAt_vizva.rUpata: |
स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥३।१३।२२॥
sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||3|13|22||
चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
तारक.आकारम् आकारम् भावि.देह.अभिधम् तथा ॥३।१३।२३॥
tAraka.AkAram AkAram bhAvi.deha.abhidham tathA ||3|13|23||
भावयत्य्_एति तद्_भावम् चित्तम् चेत्य.अर्थताम् इव ।
bhAvayati_eti tat_bhAvam cittam cetya.arthatAm iva |
parityajya_eva tat_bAhyam tata:_tAraka.koTare ||3|13|24||
अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
कूप.संस्थो यथा देहः समुद्गक.गतम् वचः ॥३।१३।२५॥
kUpa.saMstha:_yathA deha: samudgaka.gatam vaca: ||3|13|25||
स्वप्न.संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
svapna.saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
स्वरूप.तारक.अन्त.स्थो जीवो_ऽयम् चेतति स्वयम् ॥३।१३।२६॥
svarUpa.tAraka.anta.stha:_jIva:_*yam cetati svayam ||3|13|26||
तद्_एतद्_बुद्धि चित्तादि.ज्ञान.सत्तादि.रूपकम् ।
tat_etat_buddhi.citta.Adi.jJAna.sattA.Adi.rUpakam |
>> *o*ॐ*m*
>>
>>
>>
>>
>>
>> FM.3.13
>>
>>
>>
>> *THE ORIGIN OF THE SELFBORN BRAHMAA*
>>
>>
>>
>>
>>
>> ##khan - **kham* - the hole in the nave of a wheel through which the
>>
>>
>>
>>
>>
>> FM.3.13
>>
>>
>>
>> *THE ORIGIN OF THE SELFBORN BRAHMAA*
>>
>>
>>
>>
>>
>> axis runs RV. • vacuity, empty space, air, ether, sky • (in arithm.) a
>> cypher [zero] sAh. •• In YV this term indicates personal space, as seen in
>> its compounds su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita -
>> y3013.017.ABComm. •• #*vyoman* "the spacious sky" (>#vye "to cover,
>> cypher [zero] sAh. •• In YV this term indicates personal space, as seen in
>> its compounds su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita -
>> envelop") is the sky above, the sky of the sky-rovers, the form of subtle #
>> *AkAza* Space. "vyoma" vyApyatayA sthitam AkAzam MoT 3,5.13.
>>
>>
>>
>> http://en.wikipedia.org/wiki/Big Bang
>> <http://en.wikipedia.org/wiki/Big_Bang>
>>
>> *VASISHTHA** said—*
>>
>>
>>
>> परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
>>
>> parame brahmaNi sphAre same, rAma, sama-sthite |
>>
>> अन्.उत्पन्न-नभस्_तेजस्_तमः सत्ता चिदात्मनि ॥३।१३।१॥
>>
>> anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
>>
>> .
>>
>>
>>
>> परमे ब्रह्मणि स्फारे समे, राम, समस्थिते ।
>>
>> parame brahmaNi sphAre same, rAma, sama-sthite |
>>
>> अन्.उत्पन्न-नभस्_तेजस्_तमः सत्ता चिदात्मनि ॥३।१३।१॥
>>
>> anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
>>
>> .
>>
>> *in the expansion* of the Supreme brahman Immensity*
>>
>> *—when the same, Raama, is seated in the Same—*
>>
>> *is the sky *
>>
>> *: *
>>
>> *its light and darkness*
>>
>> *are not produced*
>>
>> *but *
>>
>> *a latent Suchness in the Consciousness‑Self*
>>
>> *—when the same, Raama, is seated in the Same—*
>>
>> *is the sky *
>>
>> *: *
>>
>> *its light and darkness*
>>
>> *are not produced*
>>
>> *but *
>>
>>
>> *. *
>>
>> parame brahmaNi sphAre same, rAma, sama-sthite |
>> anutpanna-nabhas_tejas-tama: sattA cit.Atmani
>>
>> .
>>
>> O*tt. #*sphAra **स्फार*. the Term is said (Un2.ii,13) to be a variant
>> parame brahmaNi sphAre same, rAma, sama-sthite |
>> anutpanna-nabhas_tejas-tama: sattA cit.Atmani
>>
>> .
>>
>> from >#sphAy to fatten or swell. I would vote rather for >#sphAl to
>> tremble, vibrate. MW has it >#sphar - to expand (but also notes it in R. as
>> discharging a bow). he has seen the term in these senses: "extensive, wide,
>> large, great, abundant, violent, strong, dense (as mist), loud (as a
>> shout)" in kAv. & paJcad., which are in the Poet's range of style; and he
>> finds the noun sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara
>> (KSS), that great compendium where the River of Stories meets the sea (the
>> work is said to be an abridgment of a longer collection). KSS, I've found,
>> shares its vocabulary with YV—as well as its Otherworld. MW also notes the
>> Greek #sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet
>> encountered this compound: it would read well as "Big Bang".
>>
>> ~sv.1 VASISTHA continued: In the supreme being there exists the vibration
>> which is at once equilibrium and disturbance; on account of this there
>> appear space and light and inertia, though they have not really been
>> created.
>>
>>
>>
>> पूर्वम् चेत्यत्व-कलनम् सतश्_चेत्य-अंश=चेतनात् ।
>>
>> pUrvam cetyatva-kalanam sata:_cetya~aMza=cetanAt |
>>
>> उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥२॥
>>
>> udeti citta-kalanam citi-zaktitva-cetanAt ||2||
>>
>> .
>>
>> pUrvam cetyatva-kalanam
>>
>> sata:_cetya~aMza=cetanAt |
>>
>> udeti citta-kalanam
>>
>> citi-zaktitva-cetanAt * -* *x *
>> tremble, vibrate. MW has it >#sphar - to expand (but also notes it in R. as
>> discharging a bow). he has seen the term in these senses: "extensive, wide,
>> large, great, abundant, violent, strong, dense (as mist), loud (as a
>> shout)" in kAv. & paJcad., which are in the Poet's range of style; and he
>> finds the noun sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara
>> (KSS), that great compendium where the River of Stories meets the sea (the
>> work is said to be an abridgment of a longer collection). KSS, I've found,
>> shares its vocabulary with YV—as well as its Otherworld. MW also notes the
>> Greek #sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet
>> encountered this compound: it would read well as "Big Bang".
>>
>> ~sv.1 VASISTHA continued: In the supreme being there exists the vibration
>> which is at once equilibrium and disturbance; on account of this there
>> appear space and light and inertia, though they have not really been
>> created.
>>
>>
>>
>> पूर्वम् चेत्यत्व-कलनम् सतश्_चेत्य-अंश=चेतनात् ।
>>
>> pUrvam cetyatva-kalanam sata:_cetya~aMza=cetanAt |
>>
>> उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥२॥
>>
>> udeti citta-kalanam citi-zaktitva-cetanAt ||2||
>>
>> .
>>
>> pUrvam cetyatva-kalanam
>>
>> sata:_cetya~aMza=cetanAt |
>>
>> udeti citta-kalanam
>>
>>
>> *. *
>>
>> *first there is in the Suchness*
>>
>> *a creative impulse *
>>
>> *.*
>>
>> *from this conception*
>>
>> *a spark of intelligence*
>>
>> *then*
>>
>> *the chitta.Affective creativity arises*
>>
>> *&*
>>
>> *from this conception the shakti.Power of affective Consciousness*
>> *. *
>>
>> *first there is in the Suchness*
>>
>> *a creative impulse *
>>
>> *.*
>>
>> *from this conception*
>>
>> *a spark of intelligence*
>>
>> *then*
>>
>> *the chitta.Affective creativity arises*
>>
>> *&*
>>
>>
>> *. *
>>
>> ~sv.2 Since all this happens in consciousness, they possess the quality
>> of the knowable; at the same time there arises the knower.
>>
>> ~vlm.2. The SAT-God has the attribute of Chetya—intellectuality at first,
>> and it is from the intellection (Chetana) of his intellectual part
>> (ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
>> faculties (Sakti) of his intellect (cit), are called its intelligence
>> (ChetanA).
>>
>> चि #ci - चित् #*citi* चितिः *-f.-* [चि~आधारे क्तिन्] Collecting,
>> ~sv.2 Since all this happens in consciousness, they possess the quality
>> of the knowable; at the same time there arises the knower.
>>
>> ~vlm.2. The SAT-God has the attribute of Chetya—intellectuality at first,
>> and it is from the intellection (Chetana) of his intellectual part
>> (ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
>> faculties (Sakti) of his intellect (cit), are called its intelligence
>> (ChetanA).
>>
>> gathering • A heap, multitude, quantity • A layer (of wood or bricks &c),
>> stack • • a funeral pile or pyre •-• The understanding. - *-m.-* The
>> thinking mind devIm.5.36. *-f.-* citi.*Understanding/Conception*, vs.
>> •-• "...The चित् #citta, full of real things, thoughts can transform
>> into चित् #cit*i* (the technical term of *kAzmIra* zaivism for pure
>> consciousness), devoid of all #vikalpa-s. And kAzmIra zaivism provides that
>> an individual soul can start with a pure thought, #zuddha vikalpa. that I
>> am #ziva_and this entire world is my own grand splendour, #vibhuti or
>> #vilAsa out of my own #svatantrya. Sri Tantraloka, Chatterjee. •• form of
>> [projective] *cit Consciousness, AkAzam paramAkAzam brahmAkAzam jagac-citi:
>> | iti paryAya-nAmAni tatra pAdapa-vRkSa-vat y6029.141 saMkalpAtma svayam
>> bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne svApna-puram
>> yathA y7209.037. •• *cit Consciousness in its projective/constructive
>> aspect, cinmayatvAc citau cetyam jalam apsv iva majjati | y7038010 #a0236.
>>
>>
>>
>> ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
>>
>> tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
>>
>> ततो ऽस्य माया-कलनम् चेत्य~एक-परता~आवशात् ॥३॥
>>
>> tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt ||3||
>>
>> .
>>
>> an individual soul can start with a pure thought, #zuddha vikalpa. that I
>> am #ziva_and this entire world is my own grand splendour, #vibhuti or
>> #vilAsa out of my own #svatantrya. Sri Tantraloka, Chatterjee. •• form of
>> [projective] *cit Consciousness, AkAzam paramAkAzam brahmAkAzam jagac-citi:
>> | iti paryAya-nAmAni tatra pAdapa-vRkSa-vat y6029.141 saMkalpAtma svayam
>> bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne svApna-puram
>> yathA y7209.037. •• *cit Consciousness in its projective/constructive
>> aspect, cinmayatvAc citau cetyam jalam apsv iva majjati | y7038010 #a0236.
>>
>>
>>
>> ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
>>
>> tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
>>
>> ततो ऽस्य माया-कलनम् चेत्य~एक-परता~आवशात् ॥३॥
>>
>> tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt ||3||
>>
>> .
>>
>> *from that *
>>
>> *an effective Life.parcel of conceivables *
>>
>> *becomes conceived*
>>
>> *becomes mAyA Illusion *
>>
>> *an effective Life.parcel of conceivables *
>>
>> *becomes conceived*
>>
>>
>> *by force of the conceiving One*
>>
>> *because of its supremacy*
>>
>> *. *
>>
>> tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
>> *by force of the conceiving One*
>>
>> *because of its supremacy*
>>
>> *. *
>>
>>
>> tata:_*sya mAyA-kalanam cetya~eka-paratA.AvazAt * -* *x *
>>
>> *. *
>>
>> ~sv.3 It is the inherent power of consciousness to illumine all things,
>> hence it is the cosmic knower. That consciousness itself becomes its own
>> knowable and the knower. When such a relationship arises, the notion "I am
>> a jiva, living soul" arises in consciousness.
>>
>> ~vlm.3. The cit or intellect has then the attribute of the Living soul
>> (Jíva), from its intelligence (ChetanA), and connection with the chetya or
>> intelligible objects in nature. It is next attributed with the title of
>> mAyA or illusion, from the subjection of its Chetya or cognizable objects
>> only to itself—Aham mAtra.
>>
>> *x*
>> ~sv.3 It is the inherent power of consciousness to illumine all things,
>> hence it is the cosmic knower. That consciousness itself becomes its own
>> knowable and the knower. When such a relationship arises, the notion "I am
>> a jiva, living soul" arises in consciousness.
>>
>> ~vlm.3. The cit or intellect has then the attribute of the Living soul
>> (Jíva), from its intelligence (ChetanA), and connection with the chetya or
>> intelligible objects in nature. It is next attributed with the title of
>> mAyA or illusion, from the subjection of its Chetya or cognizable objects
>> only to itself—Aham mAtra.
>>
>>
>> xx*1.12.1 *02 03
>>
>>
>>
>> 04
>>
>> ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
>>
>> tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
>>
>> एतद्_एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥४॥
>>
>> etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||4||
>>
>> .
>>
>> *therefore/@that* <tatas.therefore/@that>: - *thm* i*ntellect*uall*y*-
>>
>>
>> 04
>>
>> ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
>>
>> tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
>>
>> एतद्_एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥४॥
>>
>> etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||4||
>>
>> .
>>
>> *kalana.causal.idea**-*m - *@ *ahamtA.*"I"ness*-pariNAma.
>> *change/evolution* - *this* *very**/only **Mind*.*ness*.*&c-**word/sound*
>> -*That.measured/elemental.thing*-* &c-ly*
>>
>> *. *
>>
>> *the analytic impulse of Buddhi.Intellection*
>>
>> *comes.from the evolution of "I"ness*
>>
>> *to comprehend the words that denote mental elements*
>>
>> *. *
>>
>> *the analytic impulse of Buddhi.Intellection*
>>
>> *comes.from the evolution of "I"ness*
>>
>>
>> *. *
>>
>> ~vlm. It has then the attribute of understanding (buddhi), from the
>> excess of its egoism (ahantA), which is full with the purposes of its mind
>> and the elements of sound &c. (i. e. with a desire for all sensible
>> objects).
>>
>> ~sv. By the further identification with the knowable, in the pure
>> consciousness there arises the notion of egotism and then the faculty of
>> discrimination or the rationalising intellect.
>>
>> ~vlm. It has then the attribute of understanding (buddhi), from the
>> excess of its egoism (ahantA), which is full with the purposes of its mind
>> and the elements of sound &c. (i. e. with a desire for all sensible
>> objects).
>>
>> ~sv. By the further identification with the knowable, in the pure
>> consciousness there arises the notion of egotism and then the faculty of
>> discrimination or the rationalising intellect.
>>
>> * tatas.*therefore/@that* <tatas.therefore/@that>: - buddhi*.Intellect*.
>> tva*-ity*-*kalana.causal.idea**-*m - *from/thru * ahamtA.*"I"ness*
>> -pariNAma.*change/transformation*.ta: | etat.*this* - eva.*very**/only -*
>> mana:*Mind*.tA-*ness*.Adi.*beginning.with/&c-*zabda.*word/sound *
>> -tanmAtraka.*That.measured/elemental.*ka.* thing*-Adi.
>> *beginning.with/&c-*mat*-ly*
>> mana:*Mind*.tA-*ness*.Adi.*beginning.with/&c-*zabda.*word/sound *
>> -tanmAtraka.*That.measured/elemental.*ka.* thing*-Adi.
>>
>>
>>
>> 05
>>
>> उच्छूनाद्_अन्य-तन्मात्र-भावनाद्_भूत-रूपिणः ।
>>
>> ucchUnAt_anya-tat.mAtra-bhAvanAt_bhUta-rUpiNa: |
>>
>> अयम् इत्थम् महा-गुल्मो जगदादिर्_विलोक्यते ॥५॥
>>
>> ayam ittham mahA-gulma:_jagat.Adi:_vilokyate ||5||
>>
>> .
>>
>> *from/thru* ucchUna.*xxx-*At - *from/thru* an.ya.*any.other-*tanmAtraka.
>>
>>
>> 05
>>
>> उच्छूनाद्_अन्य-तन्मात्र-भावनाद्_भूत-रूपिणः ।
>>
>> ucchUnAt_anya-tat.mAtra-bhAvanAt_bhUta-rUpiNa: |
>>
>> अयम् इत्थम् महा-गुल्मो जगदादिर्_विलोक्यते ॥५॥
>>
>> ayam ittham mahA-gulma:_jagat.Adi:_vilokyate ||5||
>>
>> .
>>
>> *That.measured/elemental-*bhAvana.*feeling-*At - *@ *bhUta.*being/spirit*
>> -rUpI.*the.formed-*Na: - ayam.*this* - ittham.*so* - mahA.*great*-gulma:
>> .*xxx-* jagat.*x-*Adi.*beginning.with/&c -* vilokyate.*xxx-*
>>
>> *. *
>>
>> *with their expansive evolution*
>>
>> *all those elements become the being-forms*
>>
>> *:*
>>
>> *and so this great thicket that we call the Universe*
>>
>> *becomes visible*
>>
>> *. *
>>
>> *. *
>>
>> *with their expansive evolution*
>>
>> *all those elements become the being-forms*
>>
>> *:*
>>
>> *and so this great thicket that we call the Universe*
>>
>> *becomes visible*
>>
>> *. *
>>
>> ~vlm.5 This (living, deluded and self reflecting) ego is puffed up with
>> thoughts of all things and looks upon the great tree of the visible world
>> (as the great garden for its pleasure and gain).
>>
>> ~sv. After this the mind and the root~elements arise. These root~elements
>> combine again and again to form the worlds.
>>
>>
>>
>> 06
>>
>> झटित्य्_एवम् क्रमेण_इति स्वप्ने पुरम् इवाकृतम् ।
>>
>> jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
>>
>> महाकाश-महाटव्याम् उद्भूय.उद्भूय नश्यति ॥६॥
>>
>> mahAkAza-mahATavyAm udbhUya~udbhUya nazyati ||6||
>>
>> .
>>
>> jhaTiti_evam krameNa_iti
>>
>> svapne puram ivÂkRtam |
>>
>> mahAkAza-mahATavyAm
>>
>> udbhUya~udbhUya nazyati * -* *x *
>> thoughts of all things and looks upon the great tree of the visible world
>> (as the great garden for its pleasure and gain).
>>
>> ~sv. After this the mind and the root~elements arise. These root~elements
>> combine again and again to form the worlds.
>>
>>
>>
>> 06
>>
>> झटित्य्_एवम् क्रमेण_इति स्वप्ने पुरम् इवाकृतम् ।
>>
>> jhaTiti_evam krameNa_iti svapne puram ivÂkRtam |
>>
>> महाकाश-महाटव्याम् उद्भूय.उद्भूय नश्यति ॥६॥
>>
>> mahAkAza-mahATavyAm udbhUya~udbhUya nazyati ||6||
>>
>> .
>>
>> jhaTiti_evam krameNa_iti
>>
>> svapne puram ivÂkRtam |
>>
>> mahAkAza-mahATavyAm
>>
>>
>> *. *
>>
>> *but then*
>>
>> *like a magic trick*
>>
>> *Presto!*
>>
>> *in its due course*
>>
>> *like a city built in a dream in a great forest in the sky*
>>
>> *—*
>>
>> *as fast as built*
>>
>> *it vanishes*
>>
>> *. *
>>
>> *. *
>>
>> *but then*
>>
>> *like a magic trick*
>>
>> *Presto!*
>>
>> *in its due course*
>>
>> *like a city built in a dream in a great forest in the sky*
>>
>> *—*
>>
>> *as fast as built*
>>
>> *it vanishes*
>>
>> *. *
>>
>> ~vlm.6. But the living souls, like so many evanescent objects seen in a
>> dream, are made to rise and fall one after the other, in this great forest
>> of the world surrounded by the skies.
>>
>> ~sv.6 Spontaneously and also by orderly changes, all these countless
>> forms appear and disappear repeatedly, even as cities come and go in a
>> dream.
>>
>> *x*
>> dream, are made to rise and fall one after the other, in this great forest
>> of the world surrounded by the skies.
>>
>> ~sv.6 Spontaneously and also by orderly changes, all these countless
>> forms appear and disappear repeatedly, even as cities come and go in a
>> dream.
>>
>>
>> xx04 05 06
>>
>>
>>
>> 07
>>
>> जगत्-करञ्ज-kuञ्जानाम् बीजम् एतद्_अवापजम् ।
>>
>> jagat-karaJja-kuJjAnAm bIjam etat_avApa.jam |
>>
>> न_अपेक्षते किम्चिद्_अपि क्षिति-वार्य्~अनल.आदिकम् ॥७॥
>>
>> na_apekSate kim.cit_api kSiti-vAri~anala.Adikam ||7||
>>
>> .
>>
>> xx04 05 06
>>
>>
>>
>> 07
>>
>> जगत्-करञ्ज-kuञ्जानाम् बीजम् एतद्_अवापजम् ।
>>
>> jagat-karaJja-kuJjAnAm bIjam etat_avApa.jam |
>>
>> न_अपेक्षते किम्चिद्_अपि क्षिति-वार्य्~अनल.आदिकम् ॥७॥
>>
>> na_apekSate kim.cit_api kSiti-vAri~anala.Adikam ||7||
>>
>> .
>>
>> jagat.*world-*karaJja.*x-*kuJja.*x-*AnAm.*of.them*
>>
>> bIja.*seed-*m etat.*this* *- *avApa.*x-*ja.*x-*m |
>>
>> na.*not *- apekSate.*x -* kimcit.*any.thing* - api.*altho/even - *
>>
>> kSiti.*x-*vAri.*water*-anala.*fire*-Adika.*x-*m
>>
>> *. *
>>
>> *this briar-patch they call the world*
>>
>> *is unsown,*
>>
>> *without any sort of seed of Earth or other Elements.*
>>
>> bIja.*seed-*m etat.*this* *- *avApa.*x-*ja.*x-*m |
>>
>> na.*not *- apekSate.*x -* kimcit.*any.thing* - api.*altho/even - *
>>
>> kSiti.*x-*vAri.*water*-anala.*fire*-Adika.*x-*m
>>
>> *. *
>>
>> *this briar-patch they call the world*
>>
>> *is unsown,*
>>
>>
>> ~sv.7 None of these needs any instrumental or material cause like earth,
>> water or fire.
>>
>>
>>
>> 08
>>
>> एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
>>
>> etat_cit.Atmakam pazcAt kila_urvI.Adi kariSyati |
>>
>> स्वम् स्वप्न.वित्-पुरम् इव चिन्मात्र~आत्मकम् एव यत् ॥८॥
>>
>> svam svapna.vit-puram iva cit.mAtra.Atmakam eva yat ||8||
>>
>> .
>>
>> ~sv.7 None of these needs any instrumental or material cause like earth,
>> water or fire.
>>
>>
>>
>> 08
>>
>> एतच्_चिदात्मकम् पश्चात् किल_उर्व्य्.आदि करिष्यति ।
>>
>> etat_cit.Atmakam pazcAt kila_urvI.Adi kariSyati |
>>
>> स्वम् स्वप्न.वित्-पुरम् इव चिन्मात्र~आत्मकम् एव यत् ॥८॥
>>
>> svam svapna.vit-puram iva cit.mAtra.Atmakam eva yat ||8||
>>
>> .
>>
>> etat.*this*- cit.*Consciousness*.Atmaka.*selfling-*m pazcAt.*after\western
>> -*
>>
>> kila.*clearly* *- *urvI.*Earth-*Adi.*beginning.with/&c -* kariSyati.*will.be.doing
>> -*
>>
>> svam.*Ur/itself-* svapna.*dream*.vit.*knowing*-pura.*city/fortress*-m
>> iva.*like *-
>>
>> cit.*Consciousness*.mAtra.*measure/mode*.Atmaka.*selfling-*m eva.*indeed*
>> */only-* yat.*this.which. *
>>
>> *a parcel of chit-Consciousness*
>>
>> *the whole world*
>>
>> *is next to be made*
>>
>> *—*
>>
>> *just as the knower of a dream*
>>
>> *creates a city out of Consciousness*
>>
>> *. *
>>
>> -*
>>
>> kila.*clearly* *- *urvI.*Earth-*Adi.*beginning.with/&c -* kariSyati.*will.be.doing
>> -*
>>
>> svam.*Ur/itself-* svapna.*dream*.vit.*knowing*-pura.*city/fortress*-m
>> iva.*like *-
>>
>> cit.*Consciousness*.mAtra.*measure/mode*.Atmaka.*selfling-*m eva.*indeed*
>> */only-* yat.*this.which. *
>>
>> *a parcel of chit-Consciousness*
>>
>> *the whole world*
>>
>> *is next to be made*
>>
>> *—*
>>
>> *just as the knower of a dream*
>>
>> *creates a city out of Consciousness*
>>
>> *. *
>>
>> ~vlm. The intellect which is the soul of the universe, creates afterwards
>> the earth and all other things, as one remembering the objects of his
>> dream, (recalls them to his memory).
>>
>> #R - #vr - #*uru*, #urvI *~adj.-* wide, broad, huge •• #*urvI* *-f.-*
>> the earth and all other things, as one remembering the objects of his
>> dream, (recalls them to his memory).
>>
>> the Earth • • #*uru* *-n.-* wide space, room (with >kR, to grant space
>> or scope, give opportunity) • #*uru* *-ind.-* widely, far, far off •
>> (uruyA • urvyA, and urviyA instr. of the fem) • far, far off, to a distance
>> • compar. #varIyas, superl. #variSTha. •• #*urvarA* *-* fertile soil,
>> field yielding crop RV.&c. • land in general, soil, the earth bAlar.
>>
>>
>>
>> 09
>>
>> जगदाद्य्~अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
>>
>> jagat.Adi~aGkuram yatra tatra.stham api muJcati |
>>
>> जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥९॥
>>
>> jagata: paJcakam bIjam paJcakasya cit.avyayA ||9||
>>
>> .
>>
>> jagat.Adi~aGkuram
>>
>> yatra
>>
>> tatra.stham api muJcati |
>>
>> jagata: paJcakam bIjam
>>
>> paJcakasya cit.avyayA * -* *x *
>>
>>
>>
>> 09
>>
>> जगदाद्य्~अङ्कुरम् यत्र तत्र.स्थम् अपि मुञ्चति ।
>>
>> jagat.Adi~aGkuram yatra tatra.stham api muJcati |
>>
>> जगतः पञ्चकम् बीजम् पञ्चकस्य चिद्.अव्यया ॥९॥
>>
>> jagata: paJcakam bIjam paJcakasya cit.avyayA ||9||
>>
>> .
>>
>> jagat.Adi~aGkuram
>>
>> yatra
>>
>> tatra.stham api muJcati |
>>
>> jagata: paJcakam bIjam
>>
>>
>> *. *
>>
>> *the world is a sapling tree*
>>
>> *that lets loose the seed of five Elements*
>>
>> *:*
>>
>> *but*
>>
>> *it is the unchanging Consciousness that makes the seed of the
>> *. *
>>
>> *the world is a sapling tree*
>>
>> *that lets loose the seed of five Elements*
>>
>> *:*
>>
>> *but*
>>
>> world-sprout*
>>
>> *.*
>>
>> ~sv.9 The five elements are the seed of which the world is the tree; and
>> the eternal consciousness is the seed for the elements. As is the seed, so
>> is the fruit (tree). Therefore, the world is nothing but brahman the
>> absolute.
>>
>> *x*
>> ~sv.9 The five elements are the seed of which the world is the tree; and
>> the eternal consciousness is the seed for the elements. As is the seed, so
>> is the fruit (tree). Therefore, the world is nothing but brahman the
>> absolute.
>>
>>
>> xx07 08 09
>>
>>
>>
>> 10
>>
>> यद्_बीजम् तत् फलम् विद्धि तस्माद्_ब्रह्म.मयम् जगत् ।
>>
>> yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
>>
>> एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥१०॥
>>
>> evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||10||
>>
>> .
>>
>> xx07 08 09
>>
>>
>>
>> 10
>>
>> यद्_बीजम् तत् फलम् विद्धि तस्माद्_ब्रह्म.मयम् जगत् ।
>>
>> yat_bIjam tat phalam viddhi tasmAt_brahma.mayam jagat |
>>
>> एवम् एष* महाकाशे सर्ग.आदौ पञ्चको गण: ॥१०॥
>>
>> evam eSa: mahAkAze sarga.Adau paJcaka:_gaNa: ||10||
>>
>> .
>>
>> *what is the seed*
>>
>> *know that to be fruit*
>>
>> *:*
>>
>> *from that*
>>
>> *this Braahmic mode the World*
>>
>> *in the greatness of Space*
>>
>> *in the process of Creation*
>>
>> *is*
>>
>> *made of five elements*
>>
>> *.*
>>
>>
>> *know that to be fruit*
>>
>> *:*
>>
>> *from that*
>>
>> *this Braahmic mode the World*
>>
>> *in the greatness of Space*
>>
>> *in the process of Creation*
>>
>> *is*
>>
>> *made of five elements*
>>
>> *.*
>>
>> *vlm.10. As is the seed so is its fruit; hence know the world to be a
>> form and full of God; and the conscious firmament to be the reservoir of
>> the quintuple elements in the beginning of creation.
>>
>> form and full of God; and the conscious firmament to be the reservoir of
>> the quintuple elements in the beginning of creation.
>>
>> * yat_bIjam - *what is seed - *tat phalam viddhi - *know that to be
>> fruit - *tasmAt - *from that - *brahma.mayam jagat - *the World is a
>> mode of the Immensity - *evam eSa: -* so this - *mahAkAze - *in
>> Great.Space - *sarga.Adau - *in the process of Creation - is *paJcaka:_gaNa:
>> fruit - *tasmAt - *from that - *brahma.mayam jagat - *the World is a
>> mode of the Immensity - *evam eSa: -* so this - *mahAkAze - *in
>> * -* *a fivefold group of elements. *
>>
>>
>>
>> 11
>>
>> चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
>>
>> cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
>>
>> अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
>>
>> anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
>>
>> .
>>
>> cit.zaktyA
>>
>> svAGga-bhUta.AtmA
>>
>> kalpita:_*sti na vAstava: |
>>
>> anena_ucchUnatAm etya
>>
>> yat_api_idam vitanyate * -* *x *
>>
>>
>> 11
>>
>> चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
>>
>> cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
>>
>> अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
>>
>> anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
>>
>> .
>>
>> cit.zaktyA
>>
>> svAGga-bhUta.AtmA
>>
>> kalpita:_*sti na vAstava: |
>>
>> anena_ucchUnatAm etya
>>
>>
>> *. *
>>
>> *with chit-shakti*
>>
>> *(the Power of Consciousness) *
>>
>> *the soul of a being in its own body*
>>
>> *is conceptual but not substantial*
>>
>> *.*
>>
>> *by this means it enters into expansion*
>>
>> *which indeed manifests all This*
>>
>> *. *
>>
>> *. *
>>
>> *with chit-shakti*
>>
>> *(the Power of Consciousness) *
>>
>> *the soul of a being in its own body*
>>
>> *is conceptual but not substantial*
>>
>> *.*
>>
>> *by this means it enters into expansion*
>>
>> *which indeed manifests all This*
>>
>> *. *
>>
>> ~vlm.p.11 The soul, like the body, is composed of the powers of
>> Consciousness and does not exist of itself, but being inflated by
>> Consciousness, it extends its bulk.
>>
>> ~sv.11 tho these elements have combined among themselves and created
>> apparent materiality in the world, yet, in truth, all this is mere
>> appearance like the forms seen in space. They owe their reality to their
>> substratum which is cosmic consciousness which alone is real.
>>
>> चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
>>
>> cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
>>
>> अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
>>
>> anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
>>
>>
>>
>> 12
>>
>> तद्_अप्य्_आकाश-रूप.आत्म-कल्पना.आत्मनि सन्मयम् ।
>>
>> tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam |
>>
>> क्वचिन्_न नाम तत् सिद्धम् यद्_असिद्धेन साध्यते ॥१२॥
>>
>> kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||12||
>>
>> .
>>
>> Consciousness and does not exist of itself, but being inflated by
>> Consciousness, it extends its bulk.
>>
>> ~sv.11 tho these elements have combined among themselves and created
>> apparent materiality in the world, yet, in truth, all this is mere
>> appearance like the forms seen in space. They owe their reality to their
>> substratum which is cosmic consciousness which alone is real.
>>
>> चिच्छक्त्या स्वाङ्ग-भूतात्मा कल्पितो ऽस्ति न वास्तवः ।
>>
>> cit.zaktyA svAGga-bhUta.AtmA kalpita:_*sti na vAstava: |
>>
>> अनेन_उच्छूनताम् एत्य यद्_अपीदम् वितन्यते ॥११॥
>>
>> anena_ucchUnatAm etya yat_api_idam vitanyate ||11||
>>
>>
>>
>> 12
>>
>> तद्_अप्य्_आकाश-रूप.आत्म-कल्पना.आत्मनि सन्मयम् ।
>>
>> tat_api_AkAza-rUpa.Atma-kalpanA.Atmani sat.mayam |
>>
>> क्वचिन्_न नाम तत् सिद्धम् यद्_असिद्धेन साध्यते ॥१२॥
>>
>> kva.cit_na nAma tat siddham yat a.siddhena sAdhyate ||12||
>>
>> .
>>
>> *it's only the imagining of Space as Form*
>>
>> *the self as what is So*
>>
>> *:*
>>
>> *but nothing is established by what is itself unestablished*
>>
>> *the self as what is So*
>>
>> *:*
>>
>>
>> *.*
>>
>> ~vlm.12. But the vacuous form of the intellect, which is seated in the
>> spiritual body of the soul, cannot be composed of solid reality (as the
>> primary elements of matter). This is not possible; hence nothing can come
>> out from an impossibility.
>>
>> ~vlm.p.12 But the empty form of Consciousness, seated in the spiritual
>> body of the soul, cannot be composed of solid reality. This is not
>> possible. Therefore nothing can come from an impossibility.
>>
>> *x*
>> ~vlm.12. But the vacuous form of the intellect, which is seated in the
>> spiritual body of the soul, cannot be composed of solid reality (as the
>> primary elements of matter). This is not possible; hence nothing can come
>> out from an impossibility.
>>
>> ~vlm.p.12 But the empty form of Consciousness, seated in the spiritual
>> body of the soul, cannot be composed of solid reality. This is not
>> possible. Therefore nothing can come from an impossibility.
>>
>>
>> 10
>>
>> *what is the seed*
>>
>> *know that to be fruit*
>>
>> *:*
>>
>> *from that*
>>
>> *this Braahmic mode the World*
>>
>> *in the greatness of Space*
>>
>> *in the process of Creation *
>>
>> *is *
>>
>> *made of five elements*
>>
>> *. *
>>
>> *what is the seed*
>>
>> *know that to be fruit*
>>
>> *:*
>>
>> *from that*
>>
>> *this Braahmic mode the World*
>>
>> *in the greatness of Space*
>>
>> *in the process of Creation *
>>
>> *is *
>>
>> *made of five elements*
>>
>> *. *
>>
>> xx
>>
>> —
>>
>> 11 12
>>
>>
>>
>> 13
>>
>> स्वरूपम् यद्_विकल्प.आत्म कथम् तत्_सत्यताम् इयात् ।
>>
>> svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
>>
>> अथ चेत् पञ्चकम् ब्रह्म ब्रह्म~आत्मकतया धिया ॥१३॥
>>
>> atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||13||
>>
>> .
>>
>>
>> —
>>
>> 11 12
>>
>>
>>
>> 13
>>
>> स्वरूपम् यद्_विकल्प.आत्म कथम् तत्_सत्यताम् इयात् ।
>>
>> svarUpam yat_vikalpa.Atma katham tat satyatAm iyAt |
>>
>> अथ चेत् पञ्चकम् ब्रह्म ब्रह्म~आत्मकतया धिया ॥१३॥
>>
>> atha cet paJcakam brahma brahma.AtmakatayA dhiyA ||13||
>>
>> .
>>
>> *a nature which is imagined self*
>>
>> *—*
>>
>> *how then does That attain such a state*
>>
>> *?*
>>
>> *if it is So*
>>
>> *then the five Elements*
>>
>> * are *
>>
>> *the brahman Immensity*
>>
>> *but*
>>
>> *by the thought of brahma-selfness...*
>>
>> *—*
>>
>> *how then does That attain such a state*
>>
>> *?*
>>
>> *if it is So*
>>
>> *then the five Elements*
>>
>> * are *
>>
>> *the brahman Immensity*
>>
>> *but*
>>
>>
>> ~vlm. Again that which is changeable in its form, cannot have its
>> sameness at all times: hence if the essence of the quintuple elements, be
>> attributed to brahma, from the idea of their being the quintessence of his
>> spirit, there can be no immaterial and immutable brahma.
>>
>> ~vlm.p.13. Again, that which is changeable in its form cannot have its
>> sameness at all times. Therefore, if the substance of the five elements is
>> attributed to brahma, from an idea within the essence of His spirit, there
>> can be no immaterial and unchanging brahma. (I.e., brahma would also have
>> to be material and subject to change.) ~sv. Do not entertain the feeling
>> that the world of five elements is their creation: look upon the five
>> elements themselves as the manifestation of the power inherent in
>> consciousness absolute.
>>
>>
>>
>> 14
>>
>> तत् पञ्चकम् विद्धि प्रौढो_ब्रह्मैव त्रिजगत्-क्रमः ।
>>
>> tat paJcakam viddhi prauDha:_brahmaiva tri.jagat-krama: |
>>
>> यथा स्फुरति सर्ग.आदाव् एष* पञ्चक-सम्भवः ॥१४॥
>>
>> yathA sphurati sarga.Adau_eSa* paJcaka-sambhava: ||14||
>>
>> .
>>
>> tat.*that*.one- paJcaka.*5.elemental-*m viddhi.*know.to.be
>> ~vlm. Again that which is changeable in its form, cannot have its
>> sameness at all times: hence if the essence of the quintuple elements, be
>> attributed to brahma, from the idea of their being the quintessence of his
>> spirit, there can be no immaterial and immutable brahma.
>>
>> ~vlm.p.13. Again, that which is changeable in its form cannot have its
>> sameness at all times. Therefore, if the substance of the five elements is
>> attributed to brahma, from an idea within the essence of His spirit, there
>> can be no immaterial and unchanging brahma. (I.e., brahma would also have
>> to be material and subject to change.) ~sv. Do not entertain the feeling
>> that the world of five elements is their creation: look upon the five
>> elements themselves as the manifestation of the power inherent in
>> consciousness absolute.
>>
>>
>>
>> 14
>>
>> तत् पञ्चकम् विद्धि प्रौढो_ब्रह्मैव त्रिजगत्-क्रमः ।
>>
>> tat paJcakam viddhi prauDha:_brahmaiva tri.jagat-krama: |
>>
>> यथा स्फुरति सर्ग.आदाव् एष* पञ्चक-सम्भवः ॥१४॥
>>
>> yathA sphurati sarga.Adau_eSa* paJcaka-sambhava: ||14||
>>
>> .
>>
>> <http://know.to.be> -* prauDha.*grown/mature-*:_brahmaiva.*Braahmic.only
>> is the* tri.*three* *-*jagat.*world-*krama.*process/order-*: | yathA
>> *.so/in.this.way-* sphurati.*springing.up* *-* sarga.*creation**-*Adau.
>> *in.the.beginning-* eSa.*this.one-* paJcaka.*5.elemental-*sambhava.*coming.to.be/origin
>> <http://coming.to.be/origin>**. *
>>
>> *know*
>>
>> *those five*
>>
>> *as the emerging brahman only*
>>
>> *the evolving triple world*
>>
>> *as it projects*
>>
>> *in the cycle of creation*
>>
>> *.*
>>
>> t*his is* *its fivefold origin*
>>
>> *.*
>>
>> *know*
>>
>> *those five*
>>
>> *as the emerging brahman only*
>>
>> *the evolving triple world*
>>
>> *as it projects*
>>
>> *in the cycle of creation*
>>
>> *.*
>>
>> t*his is* *its fivefold origin*
>>
>> *.*
>>
>> ~vlm.14. Therefore know this quintuple to be the developed brahma
>> himself, as he evolved them in the beginning, and as he is their producer
>> for the creation of the world.
>>
>> * tat.*that*.one- paJcaka.*5.elemental-*m viddhi.*know.to.be
>> himself, as he evolved them in the beginning, and as he is their producer
>> for the creation of the world.
>>
>> <http://know.to.be> -* prauDha.*grown/mature-*:_brahmaiva.*Braahmic.only
>> is the* tri.*three* *-*jagat.*world-*krama.*process/order-*: | yathA
>> *.so/in.this.way-* sphurati.*springing.up* *-* sarga.*creation**-*Adau.
>> *in.the.beginning-* eSa.*this.one-* paJcaka.*5.elemental-*sambhava.*coming.to.be/origin
>> <http://coming.to.be/origin>**. *
>>
>>
>>
>> 15
>>
>> तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
>>
>> tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
>>
>> एवम् न जायते किम्चिज्_जगज्_जातम् न लक्ष्यते ॥१५॥
>>
>> evam na jAyate kim.cit_jagat_jAtam na lakSyate ||15||
>>
>> .
>>
>> tathA_eva
>>
>> adya_iha
>>
>> bhUtatve yAti
>>
>> kAraNatAm
>>
>> svayam |
>>
>> evam
>>
>> na jAyate kim.cit_jagat_jAtam na lakSyate * -* *x *
>>
>>
>> 15
>>
>> तथैव_अद्य_इह भूतत्वे याति कारणताम् स्वयम् ।
>>
>> tathA_eva_adya_iha bhUtatve yAti kAraNatAm svayam |
>>
>> एवम् न जायते किम्चिज्_जगज्_जातम् न लक्ष्यते ॥१५॥
>>
>> evam na jAyate kim.cit_jagat_jAtam na lakSyate ||15||
>>
>> .
>>
>> tathA_eva
>>
>> adya_iha
>>
>> bhUtatve yAti
>>
>> kAraNatAm
>>
>> svayam |
>>
>> evam
>>
>>
>> *. *
>>
>> *tho indeed here in beingness*
>>
>> *he is his own causality*
>>
>> *and so he is not born at all*
>>
>> *he is his own causality*
>>
>>
>> *nor has the world a sense of birth*
>>
>> *. *
>>
>> ~vlm.15. Thus He being the prime cause of their production, there is
>> nothing that is produced (without) him, and the world is no product of
>> itself.
>>
>> *x*
>> ~vlm.15. Thus He being the prime cause of their production, there is
>> nothing that is produced (without) him, and the world is no product of
>> itself.
>>
>>
>> xx13 14 15
>>
>>
>>
>> 16
>>
>> स्वप्न-संकल्प-पुरवद्_असत् सद्_अनुभूयते ।
>>
>> svapna-saMkalpa-puravat a.sat sat_anubhUyate |
>>
>> ब्रह्माकाश-पराकाशे जीवाकाशत्वम् आत्मनि ॥१६॥
>>
>> brahmÂkAza-parAkAze jIva.AkAzatvam Atmani ||16||
>>
>> .
>>
>> xx13 14 15
>>
>>
>>
>> 16
>>
>> स्वप्न-संकल्प-पुरवद्_असत् सद्_अनुभूयते ।
>>
>> svapna-saMkalpa-puravat a.sat sat_anubhUyate |
>>
>> ब्रह्माकाश-पराकाशे जीवाकाशत्वम् आत्मनि ॥१६॥
>>
>> brahmÂkAza-parAkAze jIva.AkAzatvam Atmani ||16||
>>
>> .
>>
>> svapna.*dream*-saMkalpa.*Concept*-pura.*city/former-*vat.*like**-*
>>
>> asat.*not.So/unreal* sat.*being.So/real -* anubhUyate.*is.experienced-*
>> |
>>
>> brahmAkAza.*Braahmic.space-*parAkAza.*perfect.space-*e
>>
>> jIvAkAza.tva.*x-*m Atmani.*x-* * -* *x *
>>
>> asat.*not.So/unreal* sat.*being.So/real -* anubhUyate.*is.experienced-*
>> |
>>
>> brahmAkAza.*Braahmic.space-*parAkAza.*perfect.space-*e
>>
>>
>> *. *
>>
>> *like a city conceived in dream*
>>
>> *what is not So seems to be So*
>>
>> *—*
>>
>> *the brahmA-space in absolute Space*
>>
>> *and the Living-space in the Self*
>>
>> *. *
>>
>> *. *
>>
>> *like a city conceived in dream*
>>
>> *what is not So seems to be So*
>>
>> *—*
>>
>> *the brahmA-space in absolute Space*
>>
>> *and the Living-space in the Self*
>>
>> *. *
>>
>> ~vlm.16 The unreal appears as real just like a city is seen in a dream,
>> and like a castle built in the air by our hopes. In the same way we place
>> the individual soul in ourselves, which has its foundation in the empty
>> spirit of God.
>>
>> Parakasha (Sanskrit: पराकाश parākāśa m.) A distant view, a distant
>> expectation; the Supreme (Para) Space (Akasha), name of one of five spaces
>> (Vyoma Panchaka) that the yogi visualizes inside and outside of himself
>> (see verse 13 of the 2nd version of Goraksha Shataka). Different spellings
>> for Parakasha Sanskrit is written in India in the Devanagari script. So
>> that Europeans can read this, the Devanagari script is transcribed into
>> Roman script. Parakasha on Devanagari is written पराकाश, in the IAST
>> scientific transcription with diacritical marks "parākāśa", in the
>> Harvard-Kyoto transliteration "parAkAza", in the Velthuis transcription
>> "paraakaa" sa ", in the modern Internet Itrans transcription" parAkAsha ",
>> in the SLP1 transliteration "parAkASa", in the IPA font "pərɑːkɑːɕə". - https://wiki.yoga-vidya.de/Parakasha
>> - google.translated
>> <https://wiki.yoga-vidya.de/Parakasha%20-%20google.translated> from
>> and like a castle built in the air by our hopes. In the same way we place
>> the individual soul in ourselves, which has its foundation in the empty
>> spirit of God.
>>
>> Parakasha (Sanskrit: पराकाश parākāśa m.) A distant view, a distant
>> expectation; the Supreme (Para) Space (Akasha), name of one of five spaces
>> (Vyoma Panchaka) that the yogi visualizes inside and outside of himself
>> (see verse 13 of the 2nd version of Goraksha Shataka). Different spellings
>> for Parakasha Sanskrit is written in India in the Devanagari script. So
>> that Europeans can read this, the Devanagari script is transcribed into
>> Roman script. Parakasha on Devanagari is written पराकाश, in the IAST
>> scientific transcription with diacritical marks "parākāśa", in the
>> Harvard-Kyoto transliteration "parAkAza", in the Velthuis transcription
>> "paraakaa" sa ", in the modern Internet Itrans transcription" parAkAsha ",
>> in the SLP1 transliteration "parAkASa", in the IPA font "pərɑːkɑːɕə". - https://wiki.yoga-vidya.de/Parakasha
>> - google.translated
>> German.
>>
>>
>>
>> 17
>>
>> इति चित्य्_अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
>>
>> iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
>>
>> इत्य्_एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥१७॥
>>
>> iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||17||
>>
>> .
>>
>>
>>
>>
>> 17
>>
>> इति चित्य्_अवदातात्मा पृत्व्यादीनाम् असम्भवात् ।
>>
>> iti citi_avadAta.AtmA pRthvi.AdInAm a.sambhavAt |
>>
>> इत्य्_एष* जीवः कथितो व्योम्नि खात्मा* इव_उदितः ॥१७॥
>>
>> iti_eSa* jIva: kathita:_vyomni kha.AtmA* iva_udita: ||17||
>>
>> .
>>
>> iti.*x-* citi.*x-*avadAta.*x-*AtmA.*x - of/for* - pRthvi.*x-*Adi.
>> *beginning.with/&c-*nAm a- *from/thru* *non/without*.sambhava.*x-*At x
>>
>> iti_eSa* jIva: kathita: x
>>
>> vyomni kha.AtmA* iva_udita: xx
>>
>> iti_eSa* jIva: kathita: x
>>
>> vyomni kha.AtmA* iva_udita: xx
>>
>> *so*
>>
>> *in chit-Consciousness*
>>
>> *the clear self*
>>
>> *this Living.jIva*
>>
>> *is*
>>
>> *without the becoming of earth~elements,*
>>
>> *in chit-Consciousness*
>>
>> *the clear self*
>>
>> *this Living.jIva*
>>
>> *is*
>>
>>
>> *and so the personal kha.self seems to have arisen in the spacious sky*
>>
>> *. *
>>
>> ~vlm.17. Thus the brilliant spirit, which is situated in the Divine
>> Intellect, being no earthly or any other material substance, is styled the
>> living soul, and remains in vacuum as a luminous body rising in the sky.
>>
>> #kha - the hole in the nave of a wheel through which the axis runs RV. •
>> vacuity, empty space, air, ether, sky • (in arithm.) a cypher [zero] sAh.
>> •• In YV this term indicates personal space, as seen in its compounds
>> su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita: || y3013.017 ABComm.
>> •• #vyoman "the spacious sky" (>vye "to cover, envelop") is the sky above,
>> the sky of the sky-rovers, the form of subtle #AkAza Space. "vyoma"
>> vyApyatayA sthitam AkAzam MoT 3,5.13.
>>
>>
>>
>> 18
>>
>> जीवाकाशस्_त्व्_इमम् देहम् यथा विन्दति तच्_छृणु ।
>>
>> jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
>>
>> जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥१८॥
>>
>> jIva.AkAza: svam eva_asau tasmin tu paramezvare ||18||
>>
>> .
>>
>> jIvAkAza.*Living.Space-*:_tu.*tho*_imam.*this - * deha.*body*.m yathA
>> ~vlm.17. Thus the brilliant spirit, which is situated in the Divine
>> Intellect, being no earthly or any other material substance, is styled the
>> living soul, and remains in vacuum as a luminous body rising in the sky.
>>
>> #kha - the hole in the nave of a wheel through which the axis runs RV. •
>> vacuity, empty space, air, ether, sky • (in arithm.) a cypher [zero] sAh.
>> •• In YV this term indicates personal space, as seen in its compounds
>> su.kha and du:.kha. • kha.AtmA eva eSa: jIva: kathita: || y3013.017 ABComm.
>> •• #vyoman "the spacious sky" (>vye "to cover, envelop") is the sky above,
>> the sky of the sky-rovers, the form of subtle #AkAza Space. "vyoma"
>> vyApyatayA sthitam AkAzam MoT 3,5.13.
>>
>>
>>
>> 18
>>
>> जीवाकाशस्_त्व्_इमम् देहम् यथा विन्दति तच्_छृणु ।
>>
>> jIva.AkAza:_tu_imam deham yathA vindati tat_zRNu |
>>
>> जीवाकाश: स्वम् एव_असौ तस्मिंस् तु परमेश्वरे ॥१८॥
>>
>> jIva.AkAza: svam eva_asau tasmin tu paramezvare ||18||
>>
>> .
>>
>> *.so/in.this.way-* vindati.*finding -* tat.*that*.one - zRNu.*hear/pay.attention
>> -* jIvAkAza.*Living.Space-*: svam.*Ur/itself-* eva.*very**/only* - asau.
>> *this.one* - tasmin.*there/in/when.that -* tu.*tho* - *in/when *-
>> paramezvara.*Highest**.Lord*-e
>>
>> *. *
>> -* jIvAkAza.*Living.Space-*: svam.*Ur/itself-* eva.*very**/only* - asau.
>> *this.one* - tasmin.*there/in/when.that -* tu.*tho* - *in/when *-
>> paramezvara.*Highest**.Lord*-e
>>
>>
>> *now I'll explain how this jIva-Space comes to find the body*
>>
>> *.*
>>
>> *this jIva-Space is itself within That supreme Lordship*
>>
>> *.*
>>
>> ~vlm.18. Hear now how this vacuous living soul, comes to be embodied in
>> the human body, after its detachment as a spark from the totality of vital
>> spirits, in the empty sphere of divine Intellect.
>>
>> ~vwv.504-505 Hear then how the subtle space of individual consciousness
>> acquires this body. That space of individual consciousness spontaneously
>> perceives itself in that Supreme Lord (or Supreme Self)...
>>
>> * jIvAkAza.*Living.Space-*:_tu.*tho*_imam.*this - * deha.*body*.m yathA
>> ~vlm.18. Hear now how this vacuous living soul, comes to be embodied in
>> the human body, after its detachment as a spark from the totality of vital
>> spirits, in the empty sphere of divine Intellect.
>>
>> ~vwv.504-505 Hear then how the subtle space of individual consciousness
>> acquires this body. That space of individual consciousness spontaneously
>> perceives itself in that Supreme Lord (or Supreme Self)...
>>
>> *.so/in.this.way-* vindati.*finding -* tat.*that*.one - zRNu.*hear/pay.attention
>> -* jIvAkAza.*Living.Space-*: svam.*Ur/itself-* eva.*very**/only* - asau.
>> *this.one* - tasmin.*there/in/when.that -* tu.*tho* - *in/when *-
>> paramezvara.*Highest**.Lord*-e
>>
>> *x*
>> -* jIvAkAza.*Living.Space-*: svam.*Ur/itself-* eva.*very**/only* - asau.
>> *this.one* - tasmin.*there/in/when.that -* tu.*tho* - *in/when *-
>> paramezvara.*Highest**.Lord*-e
>>
>>
>> xx16 17 18
>>
>>
>>
>> 19
>>
>> अणु-तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
>>
>> aNu-teja:kaNa:_*smi_iti svayam cetati cintayA |
>>
>> यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥१९॥
>>
>> yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||19||
>>
>> .
>>
>> aNu-teja:kaNa:_*smi_
>>
>> iti svayam cetati cintayA |
>>
>> yat tat_eva_ucchUnam iva
>>
>> bhAvayati_AtmanA_ambare * -* *x *
>> xx16 17 18
>>
>>
>>
>> 19
>>
>> अणु-तेजHकणो_ऽsmi_iति स्वयम् चेतति चिन्तया ।
>>
>> aNu-teja:kaNa:_*smi_iti svayam cetati cintayA |
>>
>> यत् तद्_एव_उच्छूनम् इव भावयत्य्_आत्मना_अम्बरे ॥१९॥
>>
>> yat tat_eva_ucchUnam iva bhAvayati_AtmanA_ambare ||19||
>>
>> .
>>
>> aNu-teja:kaNa:_*smi_
>>
>> iti svayam cetati cintayA |
>>
>> yat tat_eva_ucchUnam iva
>>
>>
>> *. *
>>
>> *"I am a spark of tejas-light"*
>>
>> *—*
>>
>> *so it conceives itself*
>>
>> *and what is That expands*
>>
>> *as.if experienced by a self in the sky*
>> *. *
>>
>> *"I am a spark of tejas-light"*
>>
>> *—*
>>
>> *so it conceives itself*
>>
>> *and what is That expands*
>>
>>
>> *.*
>>
>> ~vlm.19. The soul thinks itself as "a minute particle of light" at first,
>> and then it considers itself as growing in the sphere of its consciousness.
>>
>> ~vwv. That space of individual consciousness spontaneously perceives
>> itself in that Supreme Lord (or Supreme Self) by thinking, "I am a minute
>> speck of fire"; and what it perceives, that alone does it manifest
>> byitself, as.if swollen, in the sky (of individual consciousness).
>>
>>
>>
>> 20
>>
>> असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
>>
>> asat eva sat.AkAram saMkalpa-indu:_yathA na san |
>>
>> तम् एव भावयन् द्रष्टृ-दृश्य-रूपतया स्थितः ॥२०॥
>>
>> tam eva bhAvayan draSTR-dRzya-rUpatayA sthita: ||20||
>>
>> .
>>
>> ~vlm.19. The soul thinks itself as "a minute particle of light" at first,
>> and then it considers itself as growing in the sphere of its consciousness.
>>
>> ~vwv. That space of individual consciousness spontaneously perceives
>> itself in that Supreme Lord (or Supreme Self) by thinking, "I am a minute
>> speck of fire"; and what it perceives, that alone does it manifest
>> byitself, as.if swollen, in the sky (of individual consciousness).
>>
>>
>>
>> 20
>>
>> असद्_एव सदाकारम् संकल्पेन्दुर्_यथा न सन् ।
>>
>> asat eva sat.AkAram saMkalpa-indu:_yathA na san |
>>
>> तम् एव भावयन् द्रष्टृ-दृश्य-रूपतया स्थितः ॥२०॥
>>
>> tam eva bhAvayan draSTR-dRzya-rUpatayA sthita: ||20||
>>
>> .
>>
>> asat.*not.So/unreal* –
>>
>> eva.*very/only* –
>>
>> *a embodiment/formation*
>>
>> the saMkalpa.*Concept*-indu.*moon –*
>>
>> yathA*.so/in.this.way –*
>>
>> na.*not *- sat.*being.So/real *
>>
>> +
>>
>> *imagining* *tha**t.**only*
>>
>> *by/with*
>>
>> *ths state of Seer*, *Scene, and Form. *
>>
>> *. *
>>
>>
>> eva.*very/only* –
>>
>> *a embodiment/formation*
>>
>> the saMkalpa.*Concept*-indu.*moon –*
>>
>> yathA*.so/in.this.way –*
>>
>> na.*not *- sat.*being.So/real *
>>
>> +
>>
>> *imagining* *tha**t.**only*
>>
>> *by/with*
>>
>> *ths state of Seer*, *Scene, and Form. *
>>
>> *. *
>>
>> what
>>
>> is not Suchness
>>
>> thus
>>
>> becomes a form of Suchness
>>
>> .
>>
>> it is like a moon imagined
>>
>> a form existing only as a seer's seeing
>>
>> .
>>
>> ~vwv. As the moon of one's fancy, not existing, is only unreal with (an
>> apparently) real form, so, (the individual consciousness) imagining only
>> that (manifested form), exists with the nature of the seer and the seen.
>>
>> ~sv.20 Yet, it only apparently became so, on account of its imagination
>> which was false.
>>
>> ~vlm.20. The unreal appearing as real, proves to be unreal at last; as
>> the fictitious moon becomes a nullity afterwards; so the soul continues to
>> view itself subjectively and objectively both as the viewer and the view.
>>
>>
>> is not Suchness
>>
>> thus
>>
>> becomes a form of Suchness
>>
>> .
>>
>> it is like a moon imagined
>>
>> a form existing only as a seer's seeing
>>
>> .
>>
>> ~vwv. As the moon of one's fancy, not existing, is only unreal with (an
>> apparently) real form, so, (the individual consciousness) imagining only
>> that (manifested form), exists with the nature of the seer and the seen.
>>
>> ~sv.20 Yet, it only apparently became so, on account of its imagination
>> which was false.
>>
>> ~vlm.20. The unreal appearing as real, proves to be unreal at last; as
>> the fictitious moon becomes a nullity afterwards; so the soul continues to
>> view itself subjectively and objectively both as the viewer and the view.
>>
>> * asat.*not.So/unreal* - eva.*very/only* - sat.*being.So/real*-AkAra.
>> *embodiment/formation*-m - saMkalpa.*Concept*-indu.*xxx-*:_yathA*.so/in.this.way
>> -* na.*not *- sat.*being.So/real *– tam.*it -* eva.*very/only* – bhAvaya.
>> *xxx-*n.*ing* - *by/with* draSTR.*seer/viewer*-dRzya.*Sight/Percept*
>> -rUpa.*form*-.tayA.*ness -* sthita.*existent/situate*.
>>
>>
>>
>> *embodiment/formation*-m - saMkalpa.*Concept*-indu.*xxx-*:_yathA*.so/in.this.way
>> -* na.*not *- sat.*being.So/real *– tam.*it -* eva.*very/only* – bhAvaya.
>> *xxx-*n.*ing* - *by/with* draSTR.*seer/viewer*-dRzya.*Sight/Percept*
>> -rUpa.*form*-.tayA.*ness -* sthita.*existent/situate*.
>>
>>
>>
>> 21
>>
>> एक* एव द्विताम् एति स्वप्ने स्व-मृति=बोधवत् ।
>>
>> eka* eva dvitAm eti svapne sva-mRti=bodhavat |
>>
>> किम्चित् स्थौल्यम् इव_आदत्ते ततस्_तारकताम् विदन् ॥२१॥
>>
>> kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||21||
>>
>> .
>>
>> eka* eva dvitAm eti
>>
>> svapne sva-mRti=bodhavat |
>>
>> kim.cit sthaulyam iva_Adatte
>>
>> tatas_tArakatAm vidan * -* *x *
>>
>> एक* एव द्विताम् एति स्वप्ने स्व-मृति=बोधवत् ।
>>
>> eka* eva dvitAm eti svapne sva-mRti=bodhavat |
>>
>> किम्चित् स्थौल्यम् इव_आदत्ते ततस्_तारकताम् विदन् ॥२१॥
>>
>> kim.cit sthaulyam iva_Adatte tatas_tArakatAm vidan ||21||
>>
>> .
>>
>> eka* eva dvitAm eti
>>
>> svapne sva-mRti=bodhavat |
>>
>> kim.cit sthaulyam iva_Adatte
>>
>>
>> *. *
>>
>> *when only-one goes to duality*
>>
>> *as in a dream realizing your own death as.if it were real*
>>
>> *thereby you know the tAra* Star*
>>
>> *. *
>>
>> *. *
>>
>> *when only-one goes to duality*
>>
>> *as in a dream realizing your own death as.if it were real*
>>
>> *thereby you know the tAra* Star*
>>
>> *. *
>>
>> * the tAra Star is an emblem of the essence of the Subtle Body, as known
>> in the sa.vikalpa samAdhi.
>>
>> ~vlm.21. Thus the single self becomes double as one sees his own death in
>> a dream; and thus it waxes into bigness and thinks its vital spark as a
>> star. (This is the form of the lingadeha or sentient soul within the body).
>>
>> *x*
>> in the sa.vikalpa samAdhi.
>>
>> ~vlm.21. Thus the single self becomes double as one sees his own death in
>> a dream; and thus it waxes into bigness and thinks its vital spark as a
>> star. (This is the form of the lingadeha or sentient soul within the body).
>>
>>
>> xx19 20 21
>>
>>
>>
>> 22
>>
>> यथा.भावित-मात्र~अर्थ-भाविताद्_विश्व-रूपतः ।
>>
>> yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
>>
>> स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥२२॥
>>
>> sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||22||
>>
>> .
>>
>> yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
>>
>> sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam * -* *x *
>> xx19 20 21
>>
>>
>>
>> 22
>>
>> यथा.भावित-मात्र~अर्थ-भाविताद्_विश्व-रूपतः ।
>>
>> yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
>>
>> स* एव स्वात्मा सततो ऽप्य्_अयम् सो ऽहम् इति स्वयम् ॥२२॥
>>
>> sa* eva sva.AtmA satata:_*pi_ayam sa: aham iti svayam ||22||
>>
>> .
>>
>> yathA.bhAvita-mAtra~artha-bhAvitAt_vizva-rUpata: |
>>
>>
>> *. *
>>
>> *when*
>>
>> *his goal of Becoming is the Universal Form,*
>>
>> *someone is indeed his everlasting self*
>>
>> *:*
>>
>> *he is that 'I~am-He' himself*
>> *. *
>>
>> *when*
>>
>> *his goal of Becoming is the Universal Form,*
>>
>> *someone is indeed his everlasting self*
>>
>> *:*
>>
>>
>> *.*
>>
>> ~vwv. That (individual consciousness) became only its own self since it
>> has manifested the object only as imagined and because of its omnipresence.
>>
>> ~vlm. As the soul goes on thinking itself the microcosm of the world
>> (vizwarUpa), so it falsely thinks itself as such in reality, as it is
>> expressed by the dictum "Soham" "so am I."
>>
>>
>>
>> 23
>>
>> चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
>>
>> cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
>>
>> तारक.आकारम् आकारम् भावि-देह~अभिधम् तथा ॥२३॥
>>
>> tAraka.AkAram AkAram bhAvi-deha~abhidham tathA ||23||
>>
>> .
>>
>> ~vwv. That (individual consciousness) became only its own self since it
>> has manifested the object only as imagined and because of its omnipresence.
>>
>> ~vlm. As the soul goes on thinking itself the microcosm of the world
>> (vizwarUpa), so it falsely thinks itself as such in reality, as it is
>> expressed by the dictum "Soham" "so am I."
>>
>>
>>
>> 23
>>
>> चित्तात् प्रत्ययम् आधत्ते स्वप्ने स्वाम् इव पान्थताम् ।
>>
>> cittAt pratyayam Adhatte svapne svAm iva pAnthatAm |
>>
>> तारक.आकारम् आकारम् भावि-देह~अभिधम् तथा ॥२३॥
>>
>> tAraka.AkAram AkAram bhAvi-deha~abhidham tathA ||23||
>>
>> .
>>
>> *from the Affective chitta mind*
>>
>> *Conviction is instilled*
>>
>> *.*
>>
>> *thus dream-journeying seems to be your own*
>>
>> *—*
>>
>> *the embodied tAraka Star*
>>
>> *defining self as Body.*
>>
>> *thus*
>>
>> *...*
>>
>> citta.*Affective/mind*-At.*from/thru* *-* pratyaya.*x-*m Adhatte.*x - *
>>
>> svapna.*dream*.*in/wn* - svAm.*x-* iva.*like* pAntha.*x-*tA-*ness*.m -
>>
>> tAraka*.eye.pupil/raft*.AkAra.*embodiment/formation*.m AkAra.
>> *embodiment/formation*.m -
>>
>> bhAvi.*x-*deha.*body*~abhidha.*x-*m tathA.*thus/in.that.way*
>>
>> *Conviction is instilled*
>>
>> *.*
>>
>> *thus dream-journeying seems to be your own*
>>
>> *—*
>>
>> *the embodied tAraka Star*
>>
>> *defining self as Body.*
>>
>> *thus*
>>
>> *...*
>>
>> citta.*Affective/mind*-At.*from/thru* *-* pratyaya.*x-*m Adhatte.*x - *
>>
>> svapna.*dream*.*in/wn* - svAm.*x-* iva.*like* pAntha.*x-*tA-*ness*.m -
>>
>> tAraka*.eye.pupil/raft*.AkAra.*embodiment/formation*.m AkAra.
>> *embodiment/formation*.m -
>>
>>
>> *. *
>>
>> ~vlm.23. By thinking himself as such, man comes to believe it as true, as
>> one believes himself as a traveller in his dream. So by thinking the soul
>> as a star, he views it so within himself.
>>
>> ~vwv. Even then, it assumes spontaneously the conception "I am that one
>> here" on account of thinking, as one (assumes) his travellership in a
>> dream. It thus imagines its star-like form and the body to come to pass in
>> future and attains to that state, as the mind attains to the nature of the
>> object to be perceived. Then, abandoning it externally, it shines within
>> the hollow of the star-like form though existing outside, as a mountain
>> reflected in a mirror.
>>
>>
>>
>> 24
>>
>> भावयत्य्_एति तद्_भावम् चित्तम् चेत्य~अर्थताम् इव ।
>>
>> bhAvayati_eti tat_bhAvam cittam cetya~arthatAm iva |
>>
>> परित्यज्य_एव तद्_बाह्यम् ततस्_तारक-कोटरे ॥२४॥
>>
>> parityajya_eva tat_bAhyam tata:_tAraka-koTare ||24||
>>
>> .
>>
>> ~vlm.23. By thinking himself as such, man comes to believe it as true, as
>> one believes himself as a traveller in his dream. So by thinking the soul
>> as a star, he views it so within himself.
>>
>> ~vwv. Even then, it assumes spontaneously the conception "I am that one
>> here" on account of thinking, as one (assumes) his travellership in a
>> dream. It thus imagines its star-like form and the body to come to pass in
>> future and attains to that state, as the mind attains to the nature of the
>> object to be perceived. Then, abandoning it externally, it shines within
>> the hollow of the star-like form though existing outside, as a mountain
>> reflected in a mirror.
>>
>>
>>
>> 24
>>
>> भावयत्य्_एति तद्_भावम् चित्तम् चेत्य~अर्थताम् इव ।
>>
>> bhAvayati_eti tat_bhAvam cittam cetya~arthatAm iva |
>>
>> परित्यज्य_एव तद्_बाह्यम् ततस्_तारक-कोटरे ॥२४॥
>>
>> parityajya_eva tat_bAhyam tata:_tAraka-koTare ||24||
>>
>> .
>>
>> *then*
>>
>> *in the course of its becoming*
>>
>> *it gets a taste for its chitta.Affection with its affective goal—*
>>
>> *having indeed forsaken the external for That,*
>>
>> *the Self in the Star-cave*
>>
>> *. *
>>
>>
>> *in the course of its becoming*
>>
>> *it gets a taste for its chitta.Affection with its affective goal—*
>>
>> *having indeed forsaken the external for That,*
>>
>> *the Self in the Star-cave*
>>
>> *. *
>>
>> bhAvayati_eti tat_bhAvam x
>>
>> cittam cetya~arthatAm iva x
>>
>> parityajya_eva tat_bAhyam x
>>
>> tata:_tAraka-koTare xx
>>
>> ~vwv. It thus imagines its star-like form and the body to come to pass in
>> future and attains to that state, as the mind attains to the nature of the
>> object to be perceived.
>>
>> ~vlm.24 By continually thinking about his soul this way, he loses his
>> external sensations and views this star in his head.
>>
>> *x*
>>
>> cittam cetya~arthatAm iva x
>>
>> parityajya_eva tat_bAhyam x
>>
>> tata:_tAraka-koTare xx
>>
>> ~vwv. It thus imagines its star-like form and the body to come to pass in
>> future and attains to that state, as the mind attains to the nature of the
>> object to be perceived.
>>
>> ~vlm.24 By continually thinking about his soul this way, he loses his
>> external sensations and views this star in his head.
>>
>>
>> xx22 23 24
>>
>>
>>
>> 25
>>
>> अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
>>
>> antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
>>
>> कूप-संस्थो यथा देहः समुद्गक-गतम् वचः ॥२५॥
>>
>> kUpa-saMstha:_yathA deha: samudgaka-gatam vaca: ||25||
>>
>> .
>>
>> antar bhAti bahiSTha:_*pi
>>
>> parvata:_mukure yathA |
>>
>> kUpa-saMstha:_yathA deha:
>>
>> samudgaka-gatam vaca: - x
>>
>> .
>>
>> xx22 23 24
>>
>>
>>
>> 25
>>
>> अन्तर्_भाति बहिष्ठो ऽपि पर्वतो मुकुरे यथा ।
>>
>> antar bhAti bahiSTha:_*pi parvata:_mukure yathA |
>>
>> कूप-संस्थो यथा देहः समुद्गक-गतम् वचः ॥२५॥
>>
>> kUpa-saMstha:_yathA deha: samudgaka-gatam vaca: ||25||
>>
>> .
>>
>> antar bhAti bahiSTha:_*pi
>>
>> parvata:_mukure yathA |
>>
>> kUpa-saMstha:_yathA deha:
>>
>> samudgaka-gatam vaca: - x
>>
>> .
>>
>> *it seems inside though it's outside*
>>
>> *like a mountain in a mirror*
>>
>> *or*
>>
>> *like a body fallen in a well*
>>
>> *whose voice echoes from its hole*
>>
>> *.*
>>
>>
>> *like a mountain in a mirror*
>>
>> *or*
>>
>> *like a body fallen in a well*
>>
>> *whose voice echoes from its hole*
>>
>> *.*
>>
>> ~vwv. Then, abandoning it externally, it shines within the hollow of the
>> star-like form though existing outside, as a mountain reflected in a
>> mirror.
>>
>> ~vlm.25 He sees the soul within himself as though it exists without him,
>> just like a mirror reflects the distant hill in itself. He sees the soul
>> confined within him like a body stuck in a well, and like a sound is
>> confined in the hollow of a cave.
>>
>> ~sv.25 25-28 Even as a mountain is reflected in a mirror and is seen
>> as.if it were in the mirror, the jiva reflects the external objects and
>> activities, and soon begins to think that they are all within itself and
>> that he is the doer of the actions and the experiencer of the experiences.
>>
>>
>>
>> 26
>>
>> स्वप्न-संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
>>
>> svapna-saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
>>
>> स्वरूप-तारक~अन्तस्थो जीवो_ऽयम् चेतति स्वयम् ॥२६॥
>>
>> svarUpa-tAraka~antastha:_jIva:_*yam cetati svayam ||26||
>>
>> .
>>
>> star-like form though existing outside, as a mountain reflected in a
>> mirror.
>>
>> ~vlm.25 He sees the soul within himself as though it exists without him,
>> just like a mirror reflects the distant hill in itself. He sees the soul
>> confined within him like a body stuck in a well, and like a sound is
>> confined in the hollow of a cave.
>>
>> ~sv.25 25-28 Even as a mountain is reflected in a mirror and is seen
>> as.if it were in the mirror, the jiva reflects the external objects and
>> activities, and soon begins to think that they are all within itself and
>> that he is the doer of the actions and the experiencer of the experiences.
>>
>>
>>
>> 26
>>
>> स्वप्न-संकल्पयोः संविद्_वेत्त्य्_एतज्_जीवको ऽणुके ।
>>
>> svapna-saMkalpayo: saMvit_vetti_etat_jIvaka:_*Nuke |
>>
>> स्वरूप-तारक~अन्तस्थो जीवो_ऽयम् चेतति स्वयम् ॥२६॥
>>
>> svarUpa-tAraka~antastha:_jIva:_*yam cetati svayam ||26||
>>
>> .
>>
>> svapna.*dream*-saMkalpa.*Concept*-yo:.*of2-* saMvit.*Awareness/intelligence
>> **-* vetti.*knows -* etat.*this* jIvaka.*xxx-*:_aNuka.*xxx-*e | svarUpa.
>> *nature/own.form*-tAraka*.eye.pupil/raft*-antastha.*x-*:_*a living.*jIva:
>> - ayam.*this* - cetati.*conceiving -* svayam.*itself.*
>>
>> *thru dreams and concepts*
>>
>> *Awareness knows this jIva in an atom*
>>
>> *:*
>>
>> *identified as the tAraka Star within*
>>
>> *the Living.jIva conceives this as himself*
>>
>> *. *
>>
>> **-* vetti.*knows -* etat.*this* jIvaka.*xxx-*:_aNuka.*xxx-*e | svarUpa.
>> *nature/own.form*-tAraka*.eye.pupil/raft*-antastha.*x-*:_*a living.*jIva:
>> - ayam.*this* - cetati.*conceiving -* svayam.*itself.*
>>
>> *thru dreams and concepts*
>>
>> *Awareness knows this jIva in an atom*
>>
>> *:*
>>
>> *identified as the tAraka Star within*
>>
>> *the Living.jIva conceives this as himself*
>>
>> *. *
>>
>> ~vwv.511/3.13.26. In dream and fancy, consciousness experiences this
>> (objective world); the individualised consciousness (experiences this) in
>> the atomic state (of its objectivity). his individual consciousness,
>> situated within its own star-like form (or the subtle body created by it),
>> pereives itself.
>>
>> ~vlm.26. The consciousness of our dreams and desires, is but a particle
>> (attribute) of the living soul, whose real form is that of a star waking
>> (keeping watch) within us.
>>
>>
>>
>> 27
>>
>> तद्_एतद्_बुद्धि चित्तादि-ज्ञान-सत्तादि-रूपकम् ।
>>
>> tat_etat_buddhi‑citta.Adi-jJAna-sattA.Adi-rUpakam |
>>
>> जीवाकाशः स्वतस्_तत्र तारक.आकाश-कोश.गम् ॥२७॥
>>
>> jIva.AkAza: svata:_tatra tAraka.AkAza-koza.gam ||27||
>>
>> .
>>
>> (objective world); the individualised consciousness (experiences this) in
>> the atomic state (of its objectivity). his individual consciousness,
>> situated within its own star-like form (or the subtle body created by it),
>> pereives itself.
>>
>> ~vlm.26. The consciousness of our dreams and desires, is but a particle
>> (attribute) of the living soul, whose real form is that of a star waking
>> (keeping watch) within us.
>>
>>
>>
>> 27
>>
>> तद्_एतद्_बुद्धि चित्तादि-ज्ञान-सत्तादि-रूपकम् ।
>>
>> tat_etat_buddhi‑citta.Adi-jJAna-sattA.Adi-rUpakam |
>>
>> जीवाकाशः स्वतस्_तत्र तारक.आकाश-कोश.गम् ॥२७॥
>>
>> jIva.AkAza: svata:_tatra tAraka.AkAza-koza.gam ||27||
>>
>> .
>>
>> tat.*that*.one - etat.*this* - buddhi*.Intellect*-citta.*Affective/mind*
>> -Adi.*beginning.with/&c -* jJAna.*Wisdom/Knowledge*-sattA.*real.ness*
>> .Adi.*beginning.with/&c-*rUpaka.*x-*m x
>>
>> jIvAkAza.*Living.Space-*: svata:.*x -* tatra.*there/aboutThat *-
>>
>> tAraka*.eye.pupil/raft*-AkAza.*Space*-koza.*collection*.ga.*going*
>>
>> *That*
>>
>> *is*
>>
>> *This:*
>>
>> *buddhi Intellect and chitta.Affection are just formations of jJAna_and
>> -Adi.*beginning.with/&c -* jJAna.*Wisdom/Knowledge*-sattA.*real.ness*
>> .Adi.*beginning.with/&c-*rUpaka.*x-*m x
>>
>> jIvAkAza.*Living.Space-*: svata:.*x -* tatra.*there/aboutThat *-
>>
>> tAraka*.eye.pupil/raft*-AkAza.*Space*-koza.*collection*.ga.*going*
>>
>> *That*
>>
>> *is*
>>
>> *This:*
>>
>> sat*
>>
>> *.*
>>
>> *so*
>>
>> *the jIva-space goes from itself to the Star-Space-body. *
>>
>> ~vlm.27. Now this vacuous life, which is composed of the essences of the
>> mind, understanding and knowledge, resides in the hollow sheath of the
>> star. *The star is supposed to be the eye-sight and residence of life.
>> Gloss.
>>
>> *x*
>> ~vlm.27. Now this vacuous life, which is composed of the essences of the
>> mind, understanding and knowledge, resides in the hollow sheath of the
>> star. *The star is supposed to be the eye-sight and residence of life.
>> Gloss.
>>
>>
>> xx25 26 27
>>
>>
>>
>> 28
>>
>> प्रेक्षे_ऽहम् इति भावेन द्रष्टुम् प्रसरti_इव खे ।
>>
>> prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
>>
>> ततो रन्ध्र-द्वयेन_एव भावि-बाह्य.अभिधम् पुनः ॥।२८॥
>>
>> tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar |||28||
>>
>> .
>>
>> xx25 26 27
>>
>>
>>
>> 28
>>
>> प्रेक्षे_ऽहम् इति भावेन द्रष्टुम् प्रसरti_इव खे ।
>>
>> prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
>>
>> ततो रन्ध्र-द्वयेन_एव भावि-बाह्य.अभिधम् पुनः ॥।२८॥
>>
>> tata:_randhra-dvayena_eva bhAvi-bAhya.abhidham punar |||28||
>>
>> .
>>
>> *again*
>>
>> *with the feeling "I behold something"*
>>
>> *it projects forth what will be seen in the sky/space,*
>>
>> *emerging through a pair of openings,*
>>
>> *as an exterior*
>>
>> *. *
>>
>>
>> *with the feeling "I behold something"*
>>
>> *it projects forth what will be seen in the sky/space,*
>>
>> *emerging through a pair of openings,*
>>
>> *as an exterior*
>>
>> *. *
>>
>> prekSe_*ham iti bhAvena draSTum prasarati_iva khe |
>>
>> tata:_randhra-dvayena_eva bhAvi-bAhya~abhidham punar
>>
>> ~vwv. Then, it spreads again into the sky through two openings (in the
>> body created by it) as.if to see what will take place or what is external
>> with the idea "I see".
>>
>> ~vlm.28 It appears to me to take flight to the sky in order to see what
>> is passing there. Then it enters the body by two holes which later are
>> named the external organs (of sight).
>>
>>
>>
>> 29
>>
>> येन पश्यति तद्_नेत्र-युगम् नाम्ना भविष्यति ।
>>
>> yena pazyati tat netra-yugam nAmnA bhaviSyati |
>>
>> येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥२९॥
>>
>> yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||29||
>>
>> .
>>
>> yena.*by.which/whereby* - pazyati.*being.see/known*- tat.*that*.one-
>>
>> tata:_randhra-dvayena_eva bhAvi-bAhya~abhidham punar
>>
>> ~vwv. Then, it spreads again into the sky through two openings (in the
>> body created by it) as.if to see what will take place or what is external
>> with the idea "I see".
>>
>> ~vlm.28 It appears to me to take flight to the sky in order to see what
>> is passing there. Then it enters the body by two holes which later are
>> named the external organs (of sight).
>>
>>
>>
>> 29
>>
>> येन पश्यति तद्_नेत्र-युगम् नाम्ना भविष्यति ।
>>
>> yena pazyati tat netra-yugam nAmnA bhaviSyati |
>>
>> येन स्पृशति सा वै त्वग् यत् शृणोति श्रुतिः तु सा ॥२९॥
>>
>> yena spRzati sA vai tvak yat zRNoti zruti: tu sA ||29||
>>
>> .
>>
>> netra.*eye*-yuga.*x-*m nAmnA.*by.name <http://by.name>* - bhaviSyati*.going.to.become
>> -*
>>
>> yena.*by.which/whereby* - spRzati.*touching* - sA.*she/it -* vai.*x -*
>> tvak.*skin* - yat.*this.which* - zRNoti.*hearing* - zruti.*x-*: tu.*tho*
>>
>> yena.*by.which/whereby* - spRzati.*touching* - sA.*she/it -* vai.*x -*
>> - sA.*she/it*
>>
>> *. *
>>
>> *then*
>>
>> *that whereby he sees*
>>
>> *will be a pair of eye-holes*
>>
>> *.*
>>
>> *and then*
>>
>> *that through which he touches*
>>
>> *is skin*
>>
>> *and that through which he hears, those are his ears*
>>
>> *. *
>>
>> *then*
>>
>> *that whereby he sees*
>>
>> *will be a pair of eye-holes*
>>
>> *.*
>>
>> *and then*
>>
>> *that through which he touches*
>>
>> *is skin*
>>
>>
>> *. *
>>
>> ~vwv. That_by which it sees will become a pair of eyes by name. That_by
>> which it touches, that indeed (will become) the skin. That (by) which (it)
>> hears (will become) the ear.
>>
>>
>>
>> 30
>>
>> येन जिघ्रति तद्_घ्राणम् स* स्वम् आत्मनि पश्यति ।
>>
>> yena jighrati tat_ghrANam sa: svam Atmani pazyati |
>>
>> तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३०॥
>>
>> tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||30||
>>
>> .
>>
>> ~vwv. That_by which it sees will become a pair of eyes by name. That_by
>> which it touches, that indeed (will become) the skin. That (by) which (it)
>> hears (will become) the ear.
>>
>>
>>
>> 30
>>
>> येन जिघ्रति तद्_घ्राणम् स* स्वम् आत्मनि पश्यति ।
>>
>> yena jighrati tat_ghrANam sa: svam Atmani pazyati |
>>
>> तत् तस्य स्वदनम् पश्चाद् रसना च_उल्लसिष्यति ॥३०॥
>>
>> tat tasya svadanam pazcAt rasanA ca_ullasiSyati ||30||
>>
>> .
>>
>> yena.*by.which/whereby* - jighrati.*x-*
>>
>> tat.*that*.one *-* ghrANa.*x-*m
>>
>> sa:.*that.he* - svam.*x-* Atmani.*x-* pazyati.*being.see/known* |
>>
>> tat.*that*.one - tasya.*of.that* - svadana.*x-*m pazcAt.*x-* rasanA.*x-*
>> ca.*too* - ullasiSyati.*x -*
>>
>> tat.*that*.one *-* ghrANa.*x-*m
>>
>> sa:.*that.he* - svam.*x-* Atmani.*x-* pazyati.*being.see/known* |
>>
>> tat.*that*.one - tasya.*of.that* - svadana.*x-*m pazcAt.*x-* rasanA.*x-*
>>
>> *. *
>>
>> *that_by which he smells, the nose, knows odor*
>>
>> *.*
>>
>> *and*
>>
>> *as he sees himself in the Self*
>>
>> *there arises flavor next, for the tongue to enjoy*
>>
>> *. *
>>
>> ~sv.30 Even so the skin (tactile sense), ears, tongue, nose and the
>> organs of action are formed as a result of the appropriate desire arising
>> in the jiva.
>>
>> *x*
>> ~sv.30 Even so the skin (tactile sense), ears, tongue, nose and the
>> organs of action are formed as a result of the appropriate desire arising
>> in the jiva.
>>
>>
>> xx28 29 30
>>
>>
>>
>> 31
>>
>> स्पन्दते यत् स* तद्_वायुश् चेष्टा कर्म.इन्द्रिय-व्रजम् ।
>>
>> spandate yat sa: tat_vAyu: ceSTA karma.indriya-vrajam |
>>
>> रूपालोक.मनस्कार-जातम् इत्य्_अपि भावयन् ॥३१॥
>>
>> rUpAloka.manaskAra-jAtam iti_api bhAvayan ||31||
>>
>> .
>>
>> *the prANic Air vibrates*
>> xx28 29 30
>>
>>
>>
>> 31
>>
>> स्पन्दते यत् स* तद्_वायुश् चेष्टा कर्म.इन्द्रिय-व्रजम् ।
>>
>> spandate yat sa: tat_vAyu: ceSTA karma.indriya-vrajam |
>>
>> रूपालोक.मनस्कार-जातम् इत्य्_अपि भावयन् ॥३१॥
>>
>> rUpAloka.manaskAra-jAtam iti_api bhAvayan ||31||
>>
>> .
>>
>>
>> *and is the motion of the organs of action*
>>
>> *and therewith the Mindmade light arises and so appears*
>>
>> *. *
>>
>> spandate yat sa* tat_vAyu: x
>>
>> ceSTA karma.indriya-vrajam x
>>
>> rUpAloka.manaskAra-jAtam x
>>
>> iti_api bhAvayan xx
>>
>> ~vwv. That which throbs (will be) its vital air (or breath). Its movement
>> (will be) the group of organs of action. It is thus manifesting also the
>> collection (or species) of objects, perceptions and mental actions.
>>
>> ~vlm.31. Then there is the breathing air (the air of breath or breath of
>> life), which actuates the energies of the organs of action. It is this air
>> which is the cause—of vision, and mover of the internal organs of the mind
>> and thought.
>>
>> .AB. yat spandate tad vAyu: prAnAdi-vRtti: ||
>>
>>
>>
>> 32
>>
>> आतिवाहिक-देह=आत्मा तिष्ठत्य्_अम्बरम् अम्बरे ।
>>
>> AtivAhika.deha.AtmA tiSThati_ambaram ambare |
>>
>> एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३२॥
>>
>> evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||32||
>>
>> .
>>
>> AtivAhika.deha.AtmA tiSThati_ambaram ambare |
>>
>> evam ucchUnatAm tasmin bhAvayan tejasa: kaNe * -* *x *
>> spandate yat sa* tat_vAyu: x
>>
>> ceSTA karma.indriya-vrajam x
>>
>> rUpAloka.manaskAra-jAtam x
>>
>> iti_api bhAvayan xx
>>
>> ~vwv. That which throbs (will be) its vital air (or breath). Its movement
>> (will be) the group of organs of action. It is thus manifesting also the
>> collection (or species) of objects, perceptions and mental actions.
>>
>> ~vlm.31. Then there is the breathing air (the air of breath or breath of
>> life), which actuates the energies of the organs of action. It is this air
>> which is the cause—of vision, and mover of the internal organs of the mind
>> and thought.
>>
>> .AB. yat spandate tad vAyu: prAnAdi-vRtti: ||
>>
>>
>>
>> 32
>>
>> आतिवाहिक-देह=आत्मा तिष्ठत्य्_अम्बरम् अम्बरे ।
>>
>> AtivAhika.deha.AtmA tiSThati_ambaram ambare |
>>
>> एवम् उच्छूनताम् तस्मिन् भावयम्स् तेजसः कणे ॥३२॥
>>
>> evam ucchUnatAm tasmin bhAvayan tejasa: kaNe ||32||
>>
>> .
>>
>> AtivAhika.deha.AtmA tiSThati_ambaram ambare |
>>
>>
>> *. *
>>
>> *the AtivAhika.Traveler Body*
>>
>> *is*
>>
>> *like sky in the sky*
>>
>> *from That an expansion in That*
>>
>> *arising in a tejas-spark*
>>
>> *. *
>>
>> *. *
>>
>> *the AtivAhika.Traveler Body*
>>
>> *is*
>>
>> *like sky in the sky*
>>
>> *from That an expansion in That*
>>
>> *arising in a tejas-spark*
>>
>> *. *
>>
>> ~vwv. The individual soul with the subtle thought-body stands in space as
>> the space (of individualised consciousness).
>>
>> ~sv. Thus abides in the body, the jiva which has the extremely subtle
>> body of consciousness, imagining various external physical experiences and
>> various internal psychological experiences.
>>
>>
>>
>> 33
>>
>> असत्याम् सत्य-सम्.काशो ब्रhmAस्ते जीव-शब्दवत् ।
>>
>> asatyAm satya-saMkAza:_brahmÂste jIva-zabdavat |
>>
>> इत्थम् स* जीव-शब्दार्थ: कलनाकुलताम् गतः ॥३३॥
>>
>> ittham sa: jIva-zabdArtha: kalanÂkulatAm gata: ||33||
>>
>> .
>>
>> the space (of individualised consciousness).
>>
>> ~sv. Thus abides in the body, the jiva which has the extremely subtle
>> body of consciousness, imagining various external physical experiences and
>> various internal psychological experiences.
>>
>>
>>
>> 33
>>
>> असत्याम् सत्य-सम्.काशो ब्रhmAस्ते जीव-शब्दवत् ।
>>
>> asatyAm satya-saMkAza:_brahmÂste jIva-zabdavat |
>>
>> इत्थम् स* जीव-शब्दार्थ: कलनाकुलताम् गतः ॥३३॥
>>
>> ittham sa: jIva-zabdArtha: kalanÂkulatAm gata: ||33||
>>
>> .
>>
>> asatyAm - *to the unreal - *satya.*real/existent*-saMkAza*.resembling/appearance
>> -*
>>
>> *Brahmaa the Immense* - Aste.*is.at/exists.as <http://is.at/exists.as> -* *like
>> -*
>>
>> th Living.*jIva-*word* - ittham.*so* - sa:.*that.he *- jIva* Living.*
>> jIva-zabdArtha.*word.meaning -* alana.*causal.idea/*kalanA.*imagining*
>> -Akula.*confused\crowd*.tA-*ness*.m - gata.*hvg.gone*.
>>
>> *what is notSo seems to be So*
>> -Akula.*confused\crowd*.tA-*ness*.m - gata.*hvg.gone*.
>>
>>
>> *:*
>>
>> *brahmA assumes the meaning of the word "jIva"*
>>
>> *and that meaning enters into great profusion*
>>
>> *. *
>>
>> ~sv.33 Thus, resting in the unreal which however appears to be real,
>> brahman, now appearing to be jiva, becomes confused.
>>
>> ~vlm.33. The word jIva or the living soul (zoo), is brought under a
>> figurative sense, 'to mean something1 real in the unreal body'. hence
>> brahmA is said to be the life and soul of the unreal world.
>>
>> *x*
>> ~sv.33 Thus, resting in the unreal which however appears to be real,
>> brahman, now appearing to be jiva, becomes confused.
>>
>> ~vlm.33. The word jIva or the living soul (zoo), is brought under a
>> figurative sense, 'to mean something1 real in the unreal body'. hence
>> brahmA is said to be the life and soul of the unreal world.
>>
>>
>> xx31 32 33
>>
>>
>>
>> 34
>>
>> आतिवाहिक-देहात्मा चित्त-देह.अम्बर.आकृतिः ।
>>
>> AtivAhika-deha.AtmA citta-deha.ambara.AkRti: |
>>
>> स्व.कल्पना.अन्त* आकार-मण्डम् संस्थम् प्रपश्यति ॥३४॥
>>
>> sva.kalpanA.anta: AkAra-maNDam saMstham prapazyati ||34||
>>
>> .
>>
>> AtivAhika-deha.AtmA
>>
>> citta-deha~ambara.AkRti: |
>>
>> sva.kalpanA~anta:
>>
>> AkAra-maNDam saMstham prapazyati * -* *x *
>> xx31 32 33
>>
>>
>>
>> 34
>>
>> आतिवाहिक-देहात्मा चित्त-देह.अम्बर.आकृतिः ।
>>
>> AtivAhika-deha.AtmA citta-deha.ambara.AkRti: |
>>
>> स्व.कल्पना.अन्त* आकार-मण्डम् संस्थम् प्रपश्यति ॥३४॥
>>
>> sva.kalpanA.anta: AkAra-maNDam saMstham prapazyati ||34||
>>
>> .
>>
>> AtivAhika-deha.AtmA
>>
>> citta-deha~ambara.AkRti: |
>>
>> sva.kalpanA~anta:
>>
>>
>> *. *
>>
>> *the AtivAhika.Traveler is called the Subtle Body*
>>
>> *—*
>>
>> *a construct of the embodied Affective mind*
>>
>> *estabished as the self-conceived gist* of embodiment*
>>
>> *it perceives*
>>
>> *. *
>>
>> *. *
>>
>> *the AtivAhika.Traveler is called the Subtle Body*
>>
>> *—*
>>
>> *a construct of the embodied Affective mind*
>>
>> *estabished as the self-conceived gist* of embodiment*
>>
>> *it perceives*
>>
>> *. *
>>
>> ~vlm.34 The gross embodied soul is in the form of emptiness, like the
>> mind, yet it imagines itself to reside in an egg-shaped space inside the
>> body, as Brahma is supposed to be seated in the cosmic egg.
>>
>> #*maNDa* *-m.-* the scum of boiled rice (or any grain) uttarar. • the
>> mind, yet it imagines itself to reside in an egg-shaped space inside the
>> body, as Brahma is supposed to be seated in the cosmic egg.
>>
>> thick part of milk, cream (cf. #dadhimaNDa) • the spirituous part of wine
>> &c. (W. also "foam or froth; pith, essence; the head") • *-m.-* a frog
>> (cf. #maNDUka) • *-f.-* the emblic myrobalan tree; spirituous or vinous
>> liquor, brandy.
>>
>>
>>
>> 35
>>
>> कश्चिज्_जल-गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
>>
>> ka:cit_jala-gatam vetti ka:cit samrAT-svarUpiNam |
>>
>> भावि.ब्रह्माण्ड-कलनाम् पश्यत्य्_अनुभवत्य्_अपि ॥३५॥
>>
>> bhAvi-brahmANDa-kalanAm pazyati_anubhavati api ||35||
>>
>> .
>>
>>
>>
>>
>> 35
>>
>> कश्चिज्_जल-गतम् वेत्ति कश्चित् सम्राट्.स्वरूपिणम् ।
>>
>> ka:cit_jala-gatam vetti ka:cit samrAT-svarUpiNam |
>>
>> भावि.ब्रह्माण्ड-कलनाम् पश्यत्य्_अनुभवत्य्_अपि ॥३५॥
>>
>> bhAvi-brahmANDa-kalanAm pazyati_anubhavati api ||35||
>>
>> .
>>
>> ka:cit.*whoever* –
>>
>> jala-gatam
>>
>> vetti
>>
>> ka:cit.*whoever* –
>>
>> samrAT-svarUpiNam |
>>
>> bhAvi-brahmANDa-kalanAm
>>
>> pazyati_anubhavati api * -* *x *
>>
>> jala-gatam
>>
>> vetti
>>
>> ka:cit.*whoever* –
>>
>> samrAT-svarUpiNam |
>>
>> bhAvi-brahmANDa-kalanAm
>>
>>
>> *. *
>>
>> *some know it as arisen from the waters, *
>>
>> *some as the sovereign Lord*
>>
>> *: *
>>
>> *this parcel of being out of the brahma-Egg*
>>
>> *some see and also experience*
>>
>> *. *
>>
>> *. *
>>
>> *some know it as arisen from the waters, *
>>
>> *some as the sovereign Lord*
>>
>> *: *
>>
>> *this parcel of being out of the brahma-Egg*
>>
>> *some see and also experience*
>>
>> *. *
>>
>> ~sv. Someone thinks he is brahma, someone else thinks he is something
>> else in this manner the jiva imagines it is this or that, and so binds
>> itself to the illusion of world~appearance.
>>
>> ~vlm. Some view the spirit of God as floating on the surface of the
>> waters (in the form of Narayana). Others view it in the person of the Lord
>> of creatures (Pashupati, Shiva). There are others who look at the spirit of
>> God as infused throughout the creation in the figure of_virAj_(the
>> primordial man).
>>
>>
>>
>> 36
>>
>> आत्म-गर्भ-गृहीम् चित्ताद्_यथा-संकल्पम् आत्मनः ।
>>
>> Atma-garbha-gRhIm cittAt_yathA-saMkalpam Atmana: |
>>
>> देश-काल-क्रिया-द्रव्य-कल्पना-वेदनम् स* तत् ॥३६॥
>>
>> deza-kAla-kriyA-dravya-kalpanA-vedanam sa: tat ||36||
>>
>> .
>>
>> else in this manner the jiva imagines it is this or that, and so binds
>> itself to the illusion of world~appearance.
>>
>> ~vlm. Some view the spirit of God as floating on the surface of the
>> waters (in the form of Narayana). Others view it in the person of the Lord
>> of creatures (Pashupati, Shiva). There are others who look at the spirit of
>> God as infused throughout the creation in the figure of_virAj_(the
>> primordial man).
>>
>>
>>
>> 36
>>
>> आत्म-गर्भ-गृहीम् चित्ताद्_यथा-संकल्पम् आत्मनः ।
>>
>> Atma-garbha-gRhIm cittAt_yathA-saMkalpam Atmana: |
>>
>> देश-काल-क्रिया-द्रव्य-कल्पना-वेदनम् स* तत् ॥३६॥
>>
>> deza-kAla-kriyA-dravya-kalpanA-vedanam sa: tat ||36||
>>
>> .
>>
>> -m *self/Self*+*embryo/sprout+dweller –*
>>
>> *from/thru Affective.mind* - *as a* *Concept of self *
>>
>> *known as imagination acting in Place&Time*
>>
>> *he is that*
>>
>> *. *
>>
>> *pregnant with chitta.Affection*
>>
>> *begotten thru the conception of the Self*
>>
>> *by imagining substantive action in time and place*
>>
>> *he is That*
>>
>> *.*
>>
>>
>> *from/thru Affective.mind* - *as a* *Concept of self *
>>
>> *known as imagination acting in Place&Time*
>>
>> *he is that*
>>
>> *. *
>>
>> *pregnant with chitta.Affection*
>>
>> *begotten thru the conception of the Self*
>>
>> *by imagining substantive action in time and place*
>>
>> *he is That*
>>
>> *.*
>>
>> ~vlm.36 The soul or spirit is the spacious womb of production. It is the
>> means of executing its own purposes and of knowing the proper time and
>> place. It is the article and the manner of action.
>>
>> means of executing its own purposes and of knowing the proper time and
>> place. It is the article and the manner of action.
>>
>> *** Atma.*self/Self*-garbha.*embryo/sprout-*gRhI.*house/holder-*m- *from/thru
>> *- citta.*Affective/mind*-At - yathA*.so/in.this.way -* saMkalpa.
>> *Concept**-*m *@ *Atma.*self/Self*-na: | deza.*place*-kAla.*time*-kriyA.
>> *Action/rite-*dravya.*substance/possession-*kalpanA.*Imagining*-vedana.
>> *knowing-*m sa:.*that.he *- tat.*that*.one
>>
>> *x*
>> *- citta.*Affective/mind*-At - yathA*.so/in.this.way -* saMkalpa.
>> *Concept**-*m *@ *Atma.*self/Self*-na: | deza.*place*-kAla.*time*-kriyA.
>> *Action/rite-*dravya.*substance/possession-*kalpanA.*Imagining*-vedana.
>> *knowing-*m sa:.*that.he *- tat.*that*.one
>>
>>
>> xx 34 35 36
>>
>>
>>
>> 37
>>
>> भावयन् शब्द-निर्माता शब्दैर्_बध्नाति कल्पितैः ।
>>
>> bhAvayan zabda-nirmAtA zabdai: badhnAti kalpitai: |
>>
>> आतिवाहिक-देहो_ऽसाव्_इत्य्_असत्य-जगद्-भ्रमे ॥३७॥
>>
>> AtivAhika-deha:_*sau_iti_asatya-jagat-bhrame ||37||
>>
>> .
>>
>> xx 34 35 36
>>
>>
>>
>> 37
>>
>> भावयन् शब्द-निर्माता शब्दैर्_बध्नाति कल्पितैः ।
>>
>> bhAvayan zabda-nirmAtA zabdai: badhnAti kalpitai: |
>>
>> आतिवाहिक-देहो_ऽसाव्_इत्य्_असत्य-जगद्-भ्रमे ॥३७॥
>>
>> AtivAhika-deha:_*sau_iti_asatya-jagat-bhrame ||37||
>>
>> .
>>
>> bhAvayan.*regard\feeling-*zabda.*word/sound*-nirmAtA.*maker/creator -
>> by/with *zabda.*word/sounds*.i: badhnAti.*binding -* kalpita.*imagined*
>> *-*i: | *Âtivaahika Traveler-*deha.*body*: asau.*this.one* - iti.*so* - *in/when
>> *asatya.*unreal/notSo*-jagat.*world-*bhrama.*delusion*.e
>>
>> *. *
>>
>> *he*
>>
>> *becomes the inventor of words,*
>>
>> *and it's these imagined words that_bind*
>>
>> *this AtivAhika Traveler,*
>>
>> *the subtle body,*
>>
>> *in the unreal world-delusion*
>>
>> *. *
>>
>> by/with *zabda.*word/sounds*.i: badhnAti.*binding -* kalpita.*imagined*
>> *-*i: | *Âtivaahika Traveler-*deha.*body*: asau.*this.one* - iti.*so* - *in/when
>> *asatya.*unreal/notSo*-jagat.*world-*bhrama.*delusion*.e
>>
>> *. *
>>
>> *he*
>>
>> *becomes the inventor of words,*
>>
>> *and it's these imagined words that_bind*
>>
>> *this AtivAhika Traveler,*
>>
>> *the subtle body,*
>>
>> *in the unreal world-delusion*
>>
>> *. *
>>
>> ~vlm.37. The mind is the inventor of words, expressive of ideas (in the
>> soul), and subjects itself to the arbitary sounds of its own invention.
>> Hence God is erroneously said to be embodied in words (sabda brahmA of
>> MimAnsA philosophy) in this world of errors.
>>
>> * bhAvayan.*regard\feeling-*zabda.*word/sound*-nirmAtA.*maker/creator -
>> soul), and subjects itself to the arbitary sounds of its own invention.
>> Hence God is erroneously said to be embodied in words (sabda brahmA of
>> MimAnsA philosophy) in this world of errors.
>>
>> by/with *zabda.*word/sounds*.i: badhnAti.*binding -* kalpita.*imagined*
>> *-*i: | *Âtivaahika Traveler-*deha.*body*: asau.*this.one* - iti.*so* - *in/when
>> *asatya.*unreal/notSo*-jagat.*world-*bhrama.*delusion*.e
>>
>>
>>
>> *-*i: | *Âtivaahika Traveler-*deha.*body*: asau.*this.one* - iti.*so* - *in/when
>> *asatya.*unreal/notSo*-jagat.*world-*bhrama.*delusion*.e
>>
>>
>>
>> 38
>>
>> असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
>>
>> asatya* eva kacati svapne kha~uDDayanam yathA |
>>
>> इत्य्_अन्.उत्पन्न* एव_असौ स्वयम्.भूः स्वयम् उत्थितः ॥३८॥
>>
>> iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||38||
>>
>> .
>>
>>
>> असत्य* एव कचति स्वप्ने ख.उड्डयनम् यथा ।
>>
>> asatya* eva kacati svapne kha~uDDayanam yathA |
>>
>> इत्य्_अन्.उत्पन्न* एव_असौ स्वयम्.भूः स्वयम् उत्थितः ॥३८॥
>>
>> iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: ||38||
>>
>> .
>>
>> *in the unreal*
>>
>> *he manifests*
>>
>> *like someone flying in a dream*
>>
>> *.*
>>
>> *thus*
>>
>> *uneffected only*
>>
>> *he the SelfBorn arises as himself*
>>
>> *. *
>>
>>
>> *he manifests*
>>
>> *like someone flying in a dream*
>>
>> *.*
>>
>> *thus*
>>
>> *uneffected only*
>>
>> *he the SelfBorn arises as himself*
>>
>> *. *
>>
>> asatya* eva kacati svapne kha~uDDayanam yathA |
>>
>> iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: |
>>
>> ~vlm. The unproduced and self-born brahma, that has risen of himself (and
>> represents the mind), is as unreal as the soaring of a man in the sky in
>> his dream.
>>
>>
>>
>> 39
>>
>> आतिवाहिक.देह~आत्मा प्रभुर्_आद्यः प्रजापतिः ।
>>
>> AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
>>
>> एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड~आकारिणि भ्रमे ॥३९॥
>>
>> etasmin* api sampannam brahmANDa.AkAriNi bhrame ||39||
>>
>> .
>>
>> AtivAhika.deha.AtmA
>>
>> prabhu:_Adya: prajApati: |
>>
>> etasmin* api sampannam
>>
>> brahmANDa.AkAriNi bhrame * -* *x *
>>
>> iti_an.utpanna* eva_asau svayam.bhU: svayam utthita: |
>>
>> ~vlm. The unproduced and self-born brahma, that has risen of himself (and
>> represents the mind), is as unreal as the soaring of a man in the sky in
>> his dream.
>>
>>
>>
>> 39
>>
>> आतिवाहिक.देह~आत्मा प्रभुर्_आद्यः प्रजापतिः ।
>>
>> AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
>>
>> एतस्मिन्न् अपि सम्पन्नम् ब्रह्माण्ड~आकारिणि भ्रमे ॥३९॥
>>
>> etasmin* api sampannam brahmANDa.AkAriNi bhrame ||39||
>>
>> .
>>
>> AtivAhika.deha.AtmA
>>
>> prabhu:_Adya: prajApati: |
>>
>> etasmin* api sampannam
>>
>>
>> *. *
>>
>> *the embodied AtivAhika.Traveler *
>>
>> *—the primal Lord prajApati—*
>>
>> *is produced in the delusive form of the brahma-Egg*
>> *. *
>>
>> *the embodied AtivAhika.Traveler *
>>
>> *—the primal Lord prajApati—*
>>
>>
>> *.*
>>
>> AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
>>
>> etasmin* api sampannam brahmANDa.AkAriNi bhrame |
>>
>> ~vlm.39 This all supporting and embodied soul is the creator Lord of
>> Creatures who is said to have formed this illusory frame of the world.
>>
>> *x*
>> AtivAhika.deha.AtmA prabhu:_Adya: prajApati: |
>>
>> etasmin* api sampannam brahmANDa.AkAriNi bhrame |
>>
>> ~vlm.39 This all supporting and embodied soul is the creator Lord of
>> Creatures who is said to have formed this illusory frame of the world.
>>
>>
>> xx37 38 39
>>
>>
>>
>> 40
>>
>> न किम्चिद्_अपि सम्.पन्नम् न च जातम् न दृश्यते ।
>>
>> na kim.cit_api sampannam na ca jAtam na dRzyate |
>>
>> तद्_ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥४०॥
>>
>> tat_brahmAkAzam AkAzam eva sthitam an.antakam ||40||
>>
>> .
>>
>> xx37 38 39
>>
>>
>>
>> 40
>>
>> न किम्चिद्_अपि सम्.पन्नम् न च जातम् न दृश्यते ।
>>
>> na kim.cit_api sampannam na ca jAtam na dRzyate |
>>
>> तद्_ब्रह्माकाशम् आकाशम् एव स्थितम् अनन्तकम् ॥४०॥
>>
>> tat_brahmAkAzam AkAzam eva sthitam an.antakam ||40||
>>
>> .
>>
>> *not anything at.all has happened*
>>
>> *nor been born*
>>
>> *nor seen*
>>
>> *That_brahmic Space*
>>
>> *is Space that is a place without a boundary*
>>
>> *nor been born*
>>
>> *nor seen*
>>
>> *That_brahmic Space*
>>
>>
>> *.*
>>
>> na kim.cit_api sampannam x
>>
>> na ca jAtam na dRzyate x
>>
>> tat_brahmAkAzam AkAzam x
>>
>> eva sthitam an.antakam xx
>>
>> ~vlm.40. But there was nothing formed or born in it (in reality); nor is
>> there any substance to be found in the world. It is the same vacuous form
>> of brahmA still, whose essence is known to extend as the infinite space
>> itself.
>>
>>
>>
>> 41
>>
>> संकल्प.नगर~आकारम् एतत् सद्_अपि न_एव सत् ।
>>
>> saMkalpa.nagara.AkAram etat sat_api na_eva sat |
>>
>> अनिर्मितम् अरागम् च *एतत्_वै चित्रम् उत्थितम् ॥४१॥
>>
>> a.nirmitam a.rAgam ca *etat_vai citram utthitam ||41||
>>
>> .
>>
>> saMkalpa.nagara.AkAram
>>
>> etat sat_api na_eva sat |
>>
>> a.nirmitam a.rAgam ca
>>
>> etat_vai citram utthitam *-* *x *
>> na kim.cit_api sampannam x
>>
>> na ca jAtam na dRzyate x
>>
>> tat_brahmAkAzam AkAzam x
>>
>> eva sthitam an.antakam xx
>>
>> ~vlm.40. But there was nothing formed or born in it (in reality); nor is
>> there any substance to be found in the world. It is the same vacuous form
>> of brahmA still, whose essence is known to extend as the infinite space
>> itself.
>>
>>
>>
>> 41
>>
>> संकल्प.नगर~आकारम् एतत् सद्_अपि न_एव सत् ।
>>
>> saMkalpa.nagara.AkAram etat sat_api na_eva sat |
>>
>> अनिर्मितम् अरागम् च *एतत्_वै चित्रम् उत्थितम् ॥४१॥
>>
>> a.nirmitam a.rAgam ca *etat_vai citram utthitam ||41||
>>
>> .
>>
>> saMkalpa.nagara.AkAram
>>
>> etat sat_api na_eva sat |
>>
>> a.nirmitam a.rAgam ca
>>
>>
>> *. *
>>
>> *like an imagined city*
>>
>> *This*
>>
>> *seems to be*
>>
>> *So*
>>
>> *—tho not actually So—*
>>
>> *uncreated, without art, so this wonder is arisen*
>>
>> *This*
>>
>> *seems to be*
>>
>> *So*
>>
>> *—tho not actually So—*
>>
>>
>> *. *
>>
>> ~vlm.41 Things that appear to be real are as unreal as an imaginary city.
>> They present a variety of forms and colors to the fancy, but have not been
>> built or painted by anybody.
>>
>>
>>
>> 42
>>
>> अकृतम् च_अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
>>
>> a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
>>
>> महा.कल्पे विमुक्तत्वाद्_ब्रह्मा.आदीनाम् असंशयम् ॥४२॥
>>
>> mahA.kalpe vi.muktatvAt_brahmA.AdInAm a-saMzayam ||42||
>>
>> .
>>
>> ~vlm.41 Things that appear to be real are as unreal as an imaginary city.
>> They present a variety of forms and colors to the fancy, but have not been
>> built or painted by anybody.
>>
>>
>>
>> 42
>>
>> अकृतम् च_अनुभूतम् च न सत्यम् सत्यवत् स्थितम् ।
>>
>> a.kRtam ca_anu.bhUtam ca na satyam satya.vat sthitam |
>>
>> महा.कल्पे विमुक्तत्वाद्_ब्रह्मा.आदीनाम् असंशयम् ॥४२॥
>>
>> mahA.kalpe vi.muktatvAt_brahmA.AdInAm a-saMzayam ||42||
>>
>> .
>>
>> *not created*
>>
>> *yet experienced*
>>
>> *not So*
>>
>> *but seeming to be So*
>>
>> *—*
>>
>> *at Doomsday they*
>>
>> *all*
>>
>> *become free,*
>>
>> *brahmA and all the other gods*
>>
>> *. *
>>
>>
>> *yet experienced*
>>
>> *not So*
>>
>> *but seeming to be So*
>>
>> *—*
>>
>> *at Doomsday they*
>>
>> *all*
>>
>> *become free,*
>>
>> *brahmA and all the other gods*
>>
>> *. *
>>
>> a.kRtam ca_anu.bhUtam ca x
>>
>> na satyam satya.vat sthitam x
>>
>> mahA.kalpe vi.muktatvAt x
>>
>> brahmA.AdInAm a-saMzayam xx
>>
>> ~vlm.42 Nothing that is unmade or un-thought of can be real, and the
>> gods Brahma and others, being freed from their business at the universal
>> dissolution of existence, could neither resume their functions to make or
>> have materials with which to make.
>>
>> *x*
>>
>> na satyam satya.vat sthitam x
>>
>> mahA.kalpe vi.muktatvAt x
>>
>> brahmA.AdInAm a-saMzayam xx
>>
>> ~vlm.42 Nothing that is unmade or un-thought of can be real, and the
>> gods Brahma and others, being freed from their business at the universal
>> dissolution of existence, could neither resume their functions to make or
>> have materials with which to make.
>>
>>
>> xx40 41 42
>>
>>
>>
>> 43
>>
>> स्मृतिर्_न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
>>
>> smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
>>
>> तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥४३॥
>>
>> tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||43||
>>
>> .
>>
>> xx40 41 42
>>
>>
>>
>> 43
>>
>> स्मृतिर्_न प्राक्तनी का.चित् कारणम् वा स्वयम्भुवः ।
>>
>> smRti:_na prAktanI kA.cit kAraNam vA svayam.bhuva: |
>>
>> तेन यादृक् स्वयम्भूः स्यात् तादृक् तज्जम् इदम् स्मृतम् ॥४३॥
>>
>> tena yAdRk svayam.bhU: syAt tAdRk taj.jam idam smRtam ||43||
>>
>> .
>>
>> *having no prior memory at all, nor prior cause, thus he is the SelfBorn*
>>
>> *:*
>>
>> *and whatever is selfborn*
>>
>> *thatever thereby is considered to be That-born*
>>
>> *:*
>>
>> *and whatever is selfborn*
>>
>>
>> *.*
>>
>> ~vwv.1093/3.13.43a. Nor any previous memory is the cause of (the
>> appearance of) brahmA (the self-born Creator).
>>
>> ~sv. brahmA the creator could not create the world as it was before the
>> cosmic dissolution, for brahmA attained final liberation then.
>>
>> ~vlm.43. The self-born brahmA, having then neither his remembrance of the
>> past, nor any material appliance at hand, could neither form an ideal or
>> material world out of nothing. Therefore production of brahmA and formation
>> of the universe are alike (chimerical).
>>
>>
>>
>> 44
>>
>> अनाद्य्~अनुभवस्_त्व्_इत्थम् यो_ऽत्र_अस्त्य्_अवनिक.आदिके ।
>>
>> an.Adi~anubhava:_tu ittham ya:_*tra asti avanika.Adike |
>>
>> स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥४४॥
>>
>> svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||44||
>>
>> .
>>
>> ~vwv.1093/3.13.43a. Nor any previous memory is the cause of (the
>> appearance of) brahmA (the self-born Creator).
>>
>> ~sv. brahmA the creator could not create the world as it was before the
>> cosmic dissolution, for brahmA attained final liberation then.
>>
>> ~vlm.43. The self-born brahmA, having then neither his remembrance of the
>> past, nor any material appliance at hand, could neither form an ideal or
>> material world out of nothing. Therefore production of brahmA and formation
>> of the universe are alike (chimerical).
>>
>>
>>
>> 44
>>
>> अनाद्य्~अनुभवस्_त्व्_इत्थम् यो_ऽत्र_अस्त्य्_अवनिक.आदिके ।
>>
>> an.Adi~anubhava:_tu ittham ya:_*tra asti avanika.Adike |
>>
>> स्वप्न.अनुभूतम् पृत्व्यादि प्रबोधे यादृशम् भवेत् ॥४४॥
>>
>> svapna.anubhUtam pRthvi.Adi prabodhe yAdRzam bhavet ||44||
>>
>> .
>>
>> *but*
>>
>> *such beginningless experience*
>>
>> *is*
>>
>> *dreamed*
>>
>> *—*
>>
>> *as.if composed of earth and other elements*
>>
>> *—*
>>
>> *as.if it were the waking state*
>>
>> *. *
>>
>>
>> *such beginningless experience*
>>
>> *is*
>>
>> *dreamed*
>>
>> *—*
>>
>> *as.if composed of earth and other elements*
>>
>> *—*
>>
>> *as.if it were the waking state*
>>
>> *. *
>>
>> an.Adi~anubhava:_tu ittham x
>>
>> ya:_*tra asti avanika.Adike x
>>
>> svapna~anubhUtam pRthvi.Adi x
>>
>> prabodhe yAdRzam bhavet xx
>>
>> ~vlm.44. The earth and all other existences, are but the eternal ideas of
>> the divine mind, and they appear to us as objects of a dream in our waking
>> state: (when they vanish into airy nothing).
>>
>>
>>
>> 45
>>
>> स्मृतः स* व्योम-मात्र~आत्मा सर्वदा_एव स्मृतम् जगत् ।
>>
>> smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
>>
>> यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥४५॥
>>
>> yatra yatra yathA toye dravatvam nAma bhidyate ||45||
>>
>> .
>>
>> smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
>>
>> yatra yatra yathA toye dravatvam nAma bhidyate * -* *x *
>>
>> ya:_*tra asti avanika.Adike x
>>
>> svapna~anubhUtam pRthvi.Adi x
>>
>> prabodhe yAdRzam bhavet xx
>>
>> ~vlm.44. The earth and all other existences, are but the eternal ideas of
>> the divine mind, and they appear to us as objects of a dream in our waking
>> state: (when they vanish into airy nothing).
>>
>>
>>
>> 45
>>
>> स्मृतः स* व्योम-मात्र~आत्मा सर्वदा_एव स्मृतम् जगत् ।
>>
>> smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
>>
>> यत्र यत्र यथा तोये द्रवत्वम् नाम भिद्यते ॥४५॥
>>
>> yatra yatra yathA toye dravatvam nAma bhidyate ||45||
>>
>> .
>>
>> smRta: sa* vyoma-mAtra.AtmA sarvadA_eva smRtam jagat |
>>
>>
>> *. *
>>
>> *wherever we know the sky.only-self as everywhere*
>>
>> *thereby we also know the world*
>>
>> *:*
>>
>> *just.as <http://just.as> wherever there is water*
>> *. *
>>
>> *wherever we know the sky.only-self as everywhere*
>>
>> *thereby we also know the world*
>>
>> *:*
>>
>>
>> *it is just distinguished fluidity*
>>
>> *. *
>>
>> *it is just distinguished fluidity*
>>
>> *. *
>>
>> ~vlm.45 The Divine Spirit is known only as an emptiness, therefore the
>> world must also be emptiness because like produces like. So all waters are
>> liquid, though they are made to pass under different names.
>>
>> *x*
>> world must also be emptiness because like produces like. So all waters are
>> liquid, though they are made to pass under different names.
>>
>>
>> xx43 44 45
>>
>>
>>
>> 46
>>
>> तत्र तत्र तथा न_अन्यः सर्गो_ऽस्ति परमात्मनि।
>>
>> tatra tatra tathA na_anya: sarga:_*sti paramAtmani |
>>
>> सृष्टिर्_एवम्_इयम् प्रौढा सम* एव त्व्_अयम् स्थितः॥४६॥
>>
>> sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||46||
>>
>> .
>>
>> xx43 44 45
>>
>>
>>
>> 46
>>
>> तत्र तत्र तथा न_अन्यः सर्गो_ऽस्ति परमात्मनि।
>>
>> tatra tatra tathA na_anya: sarga:_*sti paramAtmani |
>>
>> सृष्टिर्_एवम्_इयम् प्रौढा सम* एव त्व्_अयम् स्थितः॥४६॥
>>
>> sRSTi:_evam iyam prauDhA sama* eva tu_ayam sthita: ||46||
>>
>> .
>>
>> *therever it is thus and is not otherwise*
>>
>> *.*
>>
>> *for the sarga Creation is in the Supreme Self*
>>
>> *—*
>>
>> *its emission is its evolution*
>>
>> *and the Creation is within the same*
>>
>> *.*
>>
>> *for the sarga Creation is in the Supreme Self*
>>
>> *—*
>>
>> *its emission is its evolution*
>>
>>
>> *. *
>>
>> tatra tatra tathA na_anya: x
>>
>> sarga:_*sti paramAtmani x
>>
>> sRSTi:_evam iyam prauDhA x
>>
>> sama* eva tu_ayam sthita: xx
>>
>> ~vlm.46. This creation is every where the same in the Supreme Spirit. It
>> is but an evolution of the same (though presenting different aspects to
>> us); and the creator is always and everywhere immutable in his nature.
>>
>>
>>
>> 47
>>
>> भात्य्_एवम् नाम ब्रह्माण्डम् व्योमात्मा_इव_अतिनिर्मलम् ।
>>
>> bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
>>
>> दृश्यम् एवम् इदम् शान्तम् स्वात्म-निर्मित-विभ्रमम् ॥४७॥
>>
>> dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam ||47||
>>
>> .
>>
>> tatra tatra tathA na_anya: x
>>
>> sarga:_*sti paramAtmani x
>>
>> sRSTi:_evam iyam prauDhA x
>>
>> sama* eva tu_ayam sthita: xx
>>
>> ~vlm.46. This creation is every where the same in the Supreme Spirit. It
>> is but an evolution of the same (though presenting different aspects to
>> us); and the creator is always and everywhere immutable in his nature.
>>
>>
>>
>> 47
>>
>> भात्य्_एवम् नाम ब्रह्माण्डम् व्योमात्मा_इव_अतिनिर्मलम् ।
>>
>> bhAti_evam nAma brahmANDam vyoma.AtmA_iva_ati.nirmalam |
>>
>> दृश्यम् एवम् इदम् शान्तम् स्वात्म-निर्मित-विभ्रमम् ॥४७॥
>>
>> dRzyam evam idam zAntam sva.Atma-nirmita-vibhramam ||47||
>>
>> .
>>
>> *so*
>>
>> *there appears what's called the brahma-Egg*
>>
>> *—*
>>
>> *as.if in the immaculately spacious sky*
>>
>> *.*
>>
>> *but*
>>
>> *this perception in this calm is a self-constructed delusion*
>>
>> *there appears what's called the brahma-Egg*
>>
>> *—*
>>
>> *as.if in the immaculately spacious sky*
>>
>> *.*
>>
>> *but*
>>
>>
>> *.*
>>
>> bhAti_evam nAma brahmANDam
>>
>> vyoma.AtmA iva_ati.nirmalam |
>>
>> dRzyam evam idam zAntam
>>
>> sva.Atma-nirmita-vibhramam * -* *x *
>> bhAti_evam nAma brahmANDam
>>
>> vyoma.AtmA iva_ati.nirmalam |
>>
>> dRzyam evam idam zAntam
>>
>>
>> *. *
>>
>> ~vlm.47 The empty universe, under the name of the cosmic egg, shines as
>> clearly as the Divine Spirit. It is calm in its appearance and becomes
>> disturbed by causes born in itself.
>>
>>
>>
>> 48
>>
>> निराधारम् निराधेयम् अद्वैतम् च_ऐक्य-वर्जितम् ।
>>
>> nir.AdhAram nir.Adheyam advaitam ca_aikya-varjitam |
>>
>> जगत्-संविदि जातायाम् अपि जातम् न किम्चन ॥४८॥
>>
>> jagat-saMvidi jAtAyAm api jAtam na kimcana ||48||
>>
>> .
>>
>> ~vlm.47 The empty universe, under the name of the cosmic egg, shines as
>> clearly as the Divine Spirit. It is calm in its appearance and becomes
>> disturbed by causes born in itself.
>>
>>
>>
>> 48
>>
>> निराधारम् निराधेयम् अद्वैतम् च_ऐक्य-वर्जितम् ।
>>
>> nir.AdhAram nir.Adheyam advaitam ca_aikya-varjitam |
>>
>> जगत्-संविदि जातायाम् अपि जातम् न किम्चन ॥४८॥
>>
>> jagat-saMvidi jAtAyAm api jAtam na kimcana ||48||
>>
>> .
>>
>> nirAdhAra.*x-*m nirAdheya.*x-*m advaita.*nondual-*m ca.*too *- aikya.
>> *single*-varjita.*x-*m | *in/when *- jagat.*world-*saMvit.
>> *Awareness/intelligence-*i @ jAta.AyAm api.*altho/even -* jAta.*x-*m na.
>> *not*- kimcana.*anything/whatever*
>>
>> *. *
>>
>> *without support*
>>
>> *with nothing to support*
>>
>> *nondual*
>>
>> *yet without oneness*
>>
>> *it's born thru awareness of the world*
>>
>> *yet not born at all*
>>
>> *.*
>>
>> *single*-varjita.*x-*m | *in/when *- jagat.*world-*saMvit.
>> *Awareness/intelligence-*i @ jAta.AyAm api.*altho/even -* jAta.*x-*m na.
>> *not*- kimcana.*anything/whatever*
>>
>> *. *
>>
>> *without support*
>>
>> *with nothing to support*
>>
>> *nondual*
>>
>> *yet without oneness*
>>
>> *it's born thru awareness of the world*
>>
>> *yet not born at all*
>>
>> *.*
>>
>> ~vwv.1551/3.13.48-49. Even when the perception of the world is born,
>> nothing whatever is born. The Supreme Sky (of Consciousness), void all
>> around and clear, is alone settled.
>>
>> ~vlm.48 It is supported by the unsupported Supporter of all who is one
>> and without a second, but devoid of unity in creation. All this is born in
>> His consciousness and therefore there is nothing new that is produced.
>>
>> ~vlm.p.48 It is supported by the unsupported Supporter of all who is one
>> and without a second, but devoid of unity in creation. All this is born in
>> His consciousness and therefore there is nothing new that is produced.
>>
>> ~sv.48 45-51 Cosmic consciousness alone exists now and ever; in it are no
>> worlds, no created beings.
>>
>> *x*
>> nothing whatever is born. The Supreme Sky (of Consciousness), void all
>> around and clear, is alone settled.
>>
>> ~vlm.48 It is supported by the unsupported Supporter of all who is one
>> and without a second, but devoid of unity in creation. All this is born in
>> His consciousness and therefore there is nothing new that is produced.
>>
>> ~vlm.p.48 It is supported by the unsupported Supporter of all who is one
>> and without a second, but devoid of unity in creation. All this is born in
>> His consciousness and therefore there is nothing new that is produced.
>>
>> ~sv.48 45-51 Cosmic consciousness alone exists now and ever; in it are no
>> worlds, no created beings.
>>
>>
>> xx46 47 48
>>
>>
>>
>> 49
>>
>> परmAकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
>>
>> parama.AkAzam AzUnyam accham eva vyavasthitam |
>>
>> सर्व.सम्.सारता न_अस्ति यद्_एव तद्_अवस्थितम् ॥४९॥
>>
>> sarva.saMsAratA na_asti yat_eva tat_avasthitam ||49||
>>
>> .
>>
>> parama.AkAza.*Absolute.Space*-m A.*@/covering-*zUnya.*x-*m accham eva
>> xx46 47 48
>>
>>
>>
>> 49
>>
>> परmAकाशम् आशून्यम् अच्छम् एव व्यवस्थितम् ।
>>
>> parama.AkAzam AzUnyam accham eva vyavasthitam |
>>
>> सर्व.सम्.सारता न_अस्ति यद्_एव तद्_अवस्थितम् ॥४९॥
>>
>> sarva.saMsAratA na_asti yat_eva tat_avasthitam ||49||
>>
>> .
>>
>> vyavasthitam |
>>
>> sarva.saMsAratA na_asti yat_eva tat_avasthitam * -* *x *
>>
>> *. *
>>
>> *it is Supreme Space*
>>
>> *full* of the empty*
>>
>> *clear*
>>
>> *yet manifesting the whole state of saMsAra*
>>
>> *—*
>>
>> *which is‑not*
>>
>> *yet is*
>>
>> *determined within That*
>>
>> *.*
>>
>> *. *
>>
>> *it is Supreme Space*
>>
>> *full* of the empty*
>>
>> *clear*
>>
>> *yet manifesting the whole state of saMsAra*
>>
>> *—*
>>
>> *which is‑not*
>>
>> *yet is*
>>
>> *determined within That*
>>
>> *.*
>>
>> ~vwv.1551/3.13.48-49. Even when the perception of the world is born,
>> nothing whatever is born. The Supreme Sky (of Consciousness), void all
>> around and clear, is alone settled.
>>
>> ~vlm.p.49 He who is of the form of unlimited space without any emptiness
>> in it, who is transparent yet teeming with abundance, and who is the whole
>> world without any worldliness in him, truly underlies everything.
>>
>> #*AzUnya* ‑ A-zUnya ‑ 'full of the empty'; [a term that seems unique to
>> nothing whatever is born. The Supreme Sky (of Consciousness), void all
>> around and clear, is alone settled.
>>
>> ~vlm.p.49 He who is of the form of unlimited space without any emptiness
>> in it, who is transparent yet teeming with abundance, and who is the whole
>> world without any worldliness in him, truly underlies everything.
>>
>> YV: paramAkAzam AzUnyam accham eva vyavasthitam, y3013.049]
>>
>>
>>
>> 50
>>
>> न_आधेयम् तत्र न_आधरो न दृश्यम् न च द्रष्टृता ।
>>
>> na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
>>
>> ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥५०॥
>>
>> brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
>>
>> .
>>
>> *a predicate cannot exist without a subject*
>>
>>
>>
>> 50
>>
>> न_आधेयम् तत्र न_आधरो न दृश्यम् न च द्रष्टृता ।
>>
>> na_Adheyam tatra na_Adhara:_na dRzyam na ca draSTRtA |
>>
>> ब्रह्माण्डम् न_अस्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥५०॥
>>
>> brahmANDam na_asti na brahmA na ca vaitaNDikA kva.cit_||50||
>>
>> .
>>
>>
>> *:*
>>
>> *there is no Percept without a Perceiver*
>>
>> *.*
>>
>> *there is no brahma-Egg, no brahma, nor any such matter for dispute*
>>
>> *. *
>>
>> na_Adheyam tatra na_Adhara: x
>>
>> na dRzyam na ca draSTRtA x
>>
>> brahmANDam na_asti na brahmA x
>>
>> na ca vaitaNDikA kva.cit xx
>>
>> ~vwv. In That, there is neither support or anything to be supported;
>> neither subjecthood nor the visible object; neither the cosmos nor the
>> Creator brahmA; nor anything controversial anywhere.
>>
>> ~vlm.p.50 He who is neither the container nor the contained, nor the
>> appearance of the world, who is neither the world nor its creator, and
>> about whom there can be no dispute or disputant, is truly the unknown God
>> {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}.
>>
>>
>>
>> 51
>>
>> न जगन्_न_अपि जगती शान्तम् एव_अखिलम् स्थितम् ।
>>
>> na jagat_na_api jagatI zAntam eva_akhilam sthitam |
>>
>> ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥५१॥
>>
>> brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||51||
>>
>> .
>>
>> na_Adheyam tatra na_Adhara: x
>>
>> na dRzyam na ca draSTRtA x
>>
>> brahmANDam na_asti na brahmA x
>>
>> na ca vaitaNDikA kva.cit xx
>>
>> ~vwv. In That, there is neither support or anything to be supported;
>> neither subjecthood nor the visible object; neither the cosmos nor the
>> Creator brahmA; nor anything controversial anywhere.
>>
>> ~vlm.p.50 He who is neither the container nor the contained, nor the
>> appearance of the world, who is neither the world nor its creator, and
>> about whom there can be no dispute or disputant, is truly the unknown God
>> {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}.
>>
>>
>>
>> 51
>>
>> न जगन्_न_अपि जगती शान्तम् एव_अखिलम् स्थितम् ।
>>
>> na jagat_na_api jagatI zAntam eva_akhilam sthitam |
>>
>> ब्रह्मैव कचति स्वच्छम् इत्थम् आत्मा_आत्मना_आत्मनि ॥५१॥
>>
>> brahmaiva kacati svaccham ittham AtmA_AtmanA_Atmani ||51||
>>
>> .
>>
>> *it is not this, the going world, nor all its people*
>>
>> *.*
>>
>> *it is quiescence only*
>>
>> *that unbroken state of brahman Immensity alone manifesting transparency*
>>
>> *:*
>>
>> *the Self by the self in the self*
>>
>> *. *
>>
>> na jagat_na_api jagatI -* no World nor any Worldling: - *
>>
>> zAntam eva -* quiet quite - *
>>
>> akhilam.*totally.wholly-* sthita.*existent/situate*-m |
>>
>> brahmaiva.*Braahmic.only -* kacati.*projecting* –
>>
>>
>> *.*
>>
>> *it is quiescence only*
>>
>> *that unbroken state of brahman Immensity alone manifesting transparency*
>>
>> *:*
>>
>> *the Self by the self in the self*
>>
>> *. *
>>
>> na jagat_na_api jagatI -* no World nor any Worldling: - *
>>
>> zAntam eva -* quiet quite - *
>>
>> akhilam.*totally.wholly-* sthita.*existent/situate*-m |
>>
>> brahmaiva.*Braahmic.only -* kacati.*projecting* –
>>
>> svaccham ittham AtmA_AtmanA_Atmani |
>>
>> ~vwv. 1485/3.13.51. There is neither the world nor people. The Whole
>> exists quite tranquil. brahman alone shines clearly in this manner. The
>> Self (shines) by Itself in Itself.
>>
>> ~vlm.51 He who is neither the passing world nor any of its passing
>> things, who is quite at rest yet situated in all things (whether moving or
>> quiescent), is the only Brahma that shines of himself in himself.
>>
>> ~vlm.p.51 He who is neither the passing world nor any of its passing
>> things, who is quite at rest yet situated in all things (whether moving or
>> quiescent), is the only brahma that shines of himself in himself.
>>
>> *x*
>>
>> ~vwv. 1485/3.13.51. There is neither the world nor people. The Whole
>> exists quite tranquil. brahman alone shines clearly in this manner. The
>> Self (shines) by Itself in Itself.
>>
>> ~vlm.51 He who is neither the passing world nor any of its passing
>> things, who is quite at rest yet situated in all things (whether moving or
>> quiescent), is the only Brahma that shines of himself in himself.
>>
>> ~vlm.p.51 He who is neither the passing world nor any of its passing
>> things, who is quite at rest yet situated in all things (whether moving or
>> quiescent), is the only brahma that shines of himself in himself.
>>
>>
>> xx49 50 51
>>
>>
>>
>> 52
>>
>> चित्त्वाद्_द्रवत्वात् सलिलम् इव_आवर्ततया_आत्मनि ।
>>
>> cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
>>
>> असद्_एव_इदम् आभाति सद्_इव_इह_अनुभूयते ॥५२॥
>>
>> a-sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||52||
>>
>> .
>>
>> cittvAt_dravatvAt
>>
>> salilam iva
>>
>> AvartatayA_Atmani |
>>
>> a-sat_eva_idam AbhAti
>>
>> sat_iva_iha_anubhUyate * -* *x *
>> xx49 50 51
>>
>>
>>
>> 52
>>
>> चित्त्वाद्_द्रवत्वात् सलिलम् इव_आवर्ततया_आत्मनि ।
>>
>> cittvAt_dravatvAt salilam iva_AvartatayA_Atmani |
>>
>> असद्_एव_इदम् आभाति सद्_इव_इह_अनुभूयते ॥५२॥
>>
>> a-sat_eva_idam AbhAti sat_iva_iha_anubhUyate ||52||
>>
>> .
>>
>> cittvAt_dravatvAt
>>
>> salilam iva
>>
>> AvartatayA_Atmani |
>>
>> a-sat_eva_idam AbhAti
>>
>>
>> *. *
>>
>> *chit.Consciousness thru fluidity becomes water*
>>
>> *just.as <http://just.as>*
>> *. *
>>
>> *chit.Consciousness thru fluidity becomes water*
>>
>>
>> *only from its whirling in the self*
>>
>> *what is not.So appears as This*
>>
>> *:*
>>
>> *"as.if-So" is what it becomes*
>>
>> *.*
>>
>> *only from its whirling in the self*
>>
>> *what is not.So appears as This*
>>
>> *:*
>>
>> *"as.if-So" is what it becomes*
>>
>> *.*
>>
>> ~vlm.52. As we form in ourselves the image of a whirlpool, by the idea of
>> the fluidity of water in our minds; so the sight of the world produces the
>> false notion of its reality in the mind.
>>
>>
>>
>> 53
>>
>> अथवा स्व.स्वरूपत्वात् सद्_एव_इदम् अनामयम् ।
>>
>> athavA sva.svarUpatvAt sat_eva_idam anAmayam |
>>
>> अखण्डितम् अनाद्यन्तम् ज्ञात-मात्र~अम्बर.उदरम् ॥५३॥
>>
>> a-khaNDitam an.Adyantam jJAta-mAtra~ambara~udaram ||53||
>>
>> .
>>
>> athavA sva.svarUpatvAt x
>>
>> sat_eva_idam anAmayam x
>>
>> a-khaNDitam an.Adyantam x
>>
>> jJAta-mAtra~ambara~udaram xx
>>
>> ~vlm.53 All unrealities become extinct at the end, as we see the death of
>> our frail bodies in dreams. The essential part of our soul remains
>> unscathed because of its own nature of indestructibility in the form of
>> everlasting consciousness in the atmosphere of our intellects.
>>
>> *otherwise*
>> the fluidity of water in our minds; so the sight of the world produces the
>> false notion of its reality in the mind.
>>
>>
>>
>> 53
>>
>> अथवा स्व.स्वरूपत्वात् सद्_एव_इदम् अनामयम् ।
>>
>> athavA sva.svarUpatvAt sat_eva_idam anAmayam |
>>
>> अखण्डितम् अनाद्यन्तम् ज्ञात-मात्र~अम्बर.उदरम् ॥५३॥
>>
>> a-khaNDitam an.Adyantam jJAta-mAtra~ambara~udaram ||53||
>>
>> .
>>
>> athavA sva.svarUpatvAt x
>>
>> sat_eva_idam anAmayam x
>>
>> a-khaNDitam an.Adyantam x
>>
>> jJAta-mAtra~ambara~udaram xx
>>
>> ~vlm.53 All unrealities become extinct at the end, as we see the death of
>> our frail bodies in dreams. The essential part of our soul remains
>> unscathed because of its own nature of indestructibility in the form of
>> everlasting consciousness in the atmosphere of our intellects.
>>
>>
>> *in its own nature Suchness indeed always exists*
>>
>> *as this limitless unbroken unbounded sky-womb of what is known*
>>
>> *. *
>>
>>
>>
>> 54
>>
>> आकाश* एव परमे प्रथमः प्रजेशो
>>
>> AkAza* eva parame prathama: prajA.Iza:
>>
>> नित्यम् स्वयम् कचति शून्यतया समो यः ।
>>
>> nityam svayam kacati zUnyatayA sama:_ya: |
>> स* ह्य्_आतिवाहिक.वपुर्_न तु भूत-रूपी
>>
>> sa: hi_AtivAhika-vapu:_na tu bhUta-rUpI
>>
>> पृत्व्यादि तेन न सद्_अस्ति यथा न जातम् ॥५४॥
>>
>> pRthvi.Adi tena na sat_asti yathA na jAtam ||54||
>>
>> .
>>
>> AkAze.*x*/AkAza.*x-*: *in/when\the Space * - eva.*very**/only* - parame.*in.the
>>
>>
>> 54
>>
>> आकाश* एव परमे प्रथमः प्रजेशो
>>
>> AkAza* eva parame prathama: prajA.Iza:
>>
>> नित्यम् स्वयम् कचति शून्यतया समो यः ।
>>
>> nityam svayam kacati zUnyatayA sama:_ya: |
>> स* ह्य्_आतिवाहिक.वपुर्_न तु भूत-रूपी
>>
>> sa: hi_AtivAhika-vapu:_na tu bhUta-rUpI
>>
>> पृत्व्यादि तेन न सद्_अस्ति यथा न जातम् ॥५४॥
>>
>> pRthvi.Adi tena na sat_asti yathA na jAtam ||54||
>>
>> .
>>
>> Absolute -*
>>
>> prathama:.*at.first*: - *the* prajA.Iza:*.Lord of the People - *nityam.
>> *ever/always* - svayam.*itself* - kacati.*projecting* - *by/with*
>>
>> prathama:.*at.first*: - *the* prajA.Iza:*.Lord of the People - *nityam.
>> *ever/always* - svayam.*itself* - kacati.*projecting* - *by/with*
>> zUnyatA.*emptiness*‑tayA sama.*same/equal*: -
>>
>> ya:.*who *– sa:.*that.he *- hi.*for/! –* *Âti.vaahika Traveler*-vapu:*body
>> -* na.*not *- tu.*tho* – *something *bhUta.*becoming*-rUpI*.Formed.of* -
>> pRthvi.Adi – *the 5 Elements - *
>>
>> tena.*by/with.that* - na.*not *- sat.*being.So/real *- asti.*is/exists *-
>>
>> ya:.*who *– sa:.*that.he *- hi.*for/! –* *Âti.vaahika Traveler*-vapu:*body
>> -* na.*not *- tu.*tho* – *something *bhUta.*becoming*-rUpI*.Formed.of* -
>> pRthvi.Adi – *the 5 Elements - *
>>
>> tena.*by/with.that* - na.*not *- sat.*being.So/real *- asti.*is/exists *-
>> yathA*.so/in.this.way -* na.*not *– jAta.*born/happened-*m
>>
>> *. *
>>
>> *in Supreme Space*
>>
>> *the first Lord of Mankind eternally projects himself*
>>
>> *—who is the same as Emptiness—*
>>
>> *as the Subtle Body*
>>
>> *but not with the Form of a being made of the Earth- elements*
>>
>> *and thus he's not-So*
>>
>> *and so not-born*
>>
>> *.*
>>
>>
>> *. *
>>
>> *in Supreme Space*
>>
>> *the first Lord of Mankind eternally projects himself*
>>
>> *—who is the same as Emptiness—*
>>
>> *as the Subtle Body*
>>
>> *but not with the Form of a being made of the Earth- elements*
>>
>> *and thus he's not-So*
>>
>> *and so not-born*
>>
>> *.*
>>
>> ~vlm.54 Brahma, the prime Lord of creatures, is ever manifest by himself
>> in the form of emptiness in the Supreme Spirit. He being of a spiritual
>> form, like the mind, has no material body formed of earth or any other
>> material. Therefore He is both real and unborn.
>>
>> *** AkAze.*x*/AkAza.*x-*: *in/when\the Space * - eva.*very**/only* -
>> in the form of emptiness in the Supreme Spirit. He being of a spiritual
>> form, like the mind, has no material body formed of earth or any other
>> material. Therefore He is both real and unborn.
>>
>> parame.*in.the Absolute -* prathama:.*at.first*: - *the* prajA.Iza:*.Lord
>> of the People - *nityam.*ever/always* - svayam.*itself* - kacati.
>> *projecting* - *by/with* zUnyatA.*emptiness*‑tayA sama.*same/equal*: -
>> ya:.*who *– sa:.*that.he *- hi.*for/! –* *Âti.vaahika Traveler*-vapu:*body
>> -* na.*not *- tu.*tho* – *something *bhUta.*becoming*-rUpI*.Formed.of* -
>> pRthvi.Adi – *the 5 Elements - *
>>
>> tena.*by/with.that* - na.*not *- sat.*being.So/real *- asti.*is/exists *-
>> yathA*.so/in.this.way -* na.*not *– jAta.*born/happened-*m*. *
>>
>>
>>
>>
>>
>> *.*
>> ya:.*who *– sa:.*that.he *- hi.*for/! –* *Âti.vaahika Traveler*-vapu:*body
>> -* na.*not *- tu.*tho* – *something *bhUta.*becoming*-rUpI*.Formed.of* -
>> pRthvi.Adi – *the 5 Elements - *
>>
>> tena.*by/with.that* - na.*not *- sat.*being.So/real *- asti.*is/exists *-
>> yathA*.so/in.this.way -* na.*not *– jAta.*born/happened-*m*. *
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>> saMkalpAt sa: man*a: *bhavet |
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM3014 GRANDFATHER BRAHMÂ EVOLVES 1.AP19-21 .z86
>>
>>
>> https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0
>>
>> FM.3.1-FM.3.49...
>>
>> https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
>>
>>
>>
>> +++
>>
>>
>>
>>
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM3014 GRANDFATHER BRAHMÂ EVOLVES 1.AP19-21 .z86
>>
>>
>> https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0
>>
>> FM.3.1-FM.3.49...
>>
>> https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
>>
>>
>>
>> +++
>>
>>
>>
>>
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>>
>> On Fri, Apr 17, 2020 at 8:59 AM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> FM.3 complete
>>>
>>> https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
>>>
>>> fm3013 1.ap16..18 The Origin of the SelfBorn Brahmaa .z54
>>>
>>>
>>> https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *o*ॐ*m*
>>
>> On Fri, Apr 17, 2020 at 8:59 AM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> FM.3 complete
>>>
>>> https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
>>>
>>> fm3013 1.ap16..18 The Origin of the SelfBorn Brahmaa .z54
>>>
>>>
>>> https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap16..18%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *THE ORIGIN OF THE SELFBORN BRAHMAA*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *Vasishtha** said—*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *Vasishtha** said—*
>>>
>>> परमे ब्रह्मणि स्फारे समे राम समस्थिते ।
>>>
>>> parame brahmaNi sphAre same, rAma, sama-sthite |
>>>
>>> अन्.उत्पन्न-नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
>>>
>>> anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
>>>
>>> .
>>>
>>>
>>> parame brahmaNi sphAre same, rAma, sama-sthite |
>>>
>>> अन्.उत्पन्न-नभस् तेजस् तमः सत्ता चिदात्मनि ॥३।१३।१॥
>>>
>>> anutpanna-nabhas_tejas-tama: sattA cit.Atmani ||3|13|1||
>>>
>>> .
>>>
>>> *in the *parama.*highest/supreme.*e brahmaNi.*Immensity -* sphAra*.x-*e
>>> sama*.x-*e, *Raama*, *in* sama*.x-*sthita*.x-*e *+ *an-*non/**without*
>>> -utpanna.*come.from*-nabhas.*spacious.sky -* tejas.*fire/heat*-tamas.
>>> *darkness/error* - sattA.*realness* - *in a *cit.*conscious/ness-*Atmani
>>>
>>> *. *
>>>
>>> *in the expansion* of the Supreme brahman Immensity*
>>>
>>> *—when the same, Raama, is seated in the Same—*
>>>
>>> *is the sky *
>>>
>>> *: *
>>>
>>> *its light and darkness*
>>>
>>> *are not produced*
>>>
>>> *but *
>>>
>>> *a latent Suchness in the Consciousness‑Self*
>>> *darkness/error* - sattA.*realness* - *in a *cit.*conscious/ness-*Atmani
>>>
>>> *. *
>>>
>>> *in the expansion* of the Supreme brahman Immensity*
>>>
>>> *—when the same, Raama, is seated in the Same—*
>>>
>>> *is the sky *
>>>
>>> *: *
>>>
>>> *its light and darkness*
>>>
>>> *are not produced*
>>>
>>> *but *
>>>
>>>
>>> *. *
>>>
>>> *sv.1 VASISTHA continued: In the supreme being there exists the
>>> vibration which is at once equilibrium and disturbance; on account of this
>>> there appear space and light and inertia, though they have not really been
>>> created.
>>>
>>> ##pR - *para - *parama - **parama- *- farthest, last, extreme, best or
>>> *sv.1 VASISTHA continued: In the supreme being there exists the
>>> vibration which is at once equilibrium and disturbance; on account of this
>>> there appear space and light and inertia, though they have not really been
>>> created.
>>>
>>> worst, highest, chiefest • surpassing, better or worse than (tasmAt) •
>>> supreme, chief • highly, exceedingly • **paramam *- yes, very well,
>>> with pleasure • **paramaka-, **paramikA - utmost, best or worst • *
>>> *paramatA* - the highest point, position, or rank ++
>>>
>>> ##**sphAra*- the Term is said (Un2.ii,13) to be a variant from >#sphAy
>>> to fatten or swell. I would vote rather for >#sphAl to tremble, vibrate. MW
>>> has it >#sphar - to expand (but also notes it in R. as discharging a bow).
>>> he has seen the term in these senses: "extensive, wide, large, great,
>>> abundant, violent, strong, dense (as mist), loud (as a shout)" in kAv. &
>>> paJcad., which are in the Poet's range of style; and he finds the noun
>>> sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara (KSS), that great
>>> compendium where the River of Stories meets the sea (the work is said to be
>>> an abridgment of a longer collection). KSS, I've found, shares its
>>> vocabulary with YV—as well as its Otherworld. MW also notes the Greek
>>> #sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet encountered
>>> this compound: it would read well as "Big Bang".
>>>
>>> ***cit - mfn. ifc. "thinking" • -f.- thought , intellect , spirit ,
>>> soul • pure Thought • in modern trans. "consciousness"; it is the empty
>>> screen in which data project •-• **cinmAtra - *commonly "consciousness
>>> has it >#sphar - to expand (but also notes it in R. as discharging a bow).
>>> he has seen the term in these senses: "extensive, wide, large, great,
>>> abundant, violent, strong, dense (as mist), loud (as a shout)" in kAv. &
>>> paJcad., which are in the Poet's range of style; and he finds the noun
>>> sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara (KSS), that great
>>> compendium where the River of Stories meets the sea (the work is said to be
>>> an abridgment of a longer collection). KSS, I've found, shares its
>>> vocabulary with YV—as well as its Otherworld. MW also notes the Greek
>>> #sphairos - Engl. 'sphere'. •-• #mahAsphAra -I have not yet encountered
>>> this compound: it would read well as "Big Bang".
>>>
>>> ***cit - mfn. ifc. "thinking" • -f.- thought , intellect , spirit ,
>>> soul • pure Thought • in modern trans. "consciousness"; it is the empty
>>> only" but more exactly "a measure of consciousness," ++
>>>
>>>
>>>
>>> पूर्वम् चेत्यत्व-कलनम् सतश् चेत्य-अंश=चेतनात् ।
>>>
>>> pUrvam cetyatva-kalanam sata:_cetya.aMza=cetanAt |
>>>
>>> उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥३।१३।२॥
>>>
>>> udeti citta-kalanam citi-zaktitva-cetanAt ||3|13|2||
>>>
>>> .
>>>
>>>
>>>
>>>
>>> पूर्वम् चेत्यत्व-कलनम् सतश् चेत्य-अंश=चेतनात् ।
>>>
>>> pUrvam cetyatva-kalanam sata:_cetya.aMza=cetanAt |
>>>
>>> उदेति चित्त-कलनम् चिति-शक्तित्व-चेतनात् ॥३।१३।२॥
>>>
>>> udeti citta-kalanam citi-zaktitva-cetanAt ||3|13|2||
>>>
>>> .
>>>
>>> pUrva*.x-*m cetya*.x--*tva*.x-*kalana*.x-*m - @ sat*.x-*a: - *from*
>>> cetya*.x-*aMza*.part/bit-*=*cetana.*sentience-At *+ *udeti.*arising*
>>> citta*.affective.mind-*-kalana.*effecting/producing-*m
>>>
>>> citi-zaktitva-cetanAt
>>>
>>> *. *
>>>
>>> *first there is in the Suchness*
>>>
>>> *a creative impulse *
>>>
>>> *.*
>>>
>>> *from this conception*
>>>
>>> *a spark of intelligence*
>>>
>>> *then*
>>>
>>> *the chitta.Affective creativity arises*
>>>
>>> *&*
>>>
>>> *from this conception the shakti.Power of affective Consciousness*
>>> cetya*.x-*aMza*.part/bit-*=*cetana.*sentience-At *+ *udeti.*arising*
>>> citta*.affective.mind-*-kalana.*effecting/producing-*m
>>>
>>> citi-zaktitva-cetanAt
>>>
>>> *. *
>>>
>>> *first there is in the Suchness*
>>>
>>> *a creative impulse *
>>>
>>> *.*
>>>
>>> *from this conception*
>>>
>>> *a spark of intelligence*
>>>
>>> *then*
>>>
>>> *the chitta.Affective creativity arises*
>>>
>>> *&*
>>>
>>>
>>> *. *
>>>
>>> *sv.2 Since all this happens in consciousness, they possess the quality
>>> of the knowable; at the same time there arises the knower.
>>>
>>> *vlm.2. The SAT-God has the attribute of Chetya—intellectuality at
>>> first, and it is from the intellection (Chetana) of his intellectual part
>>> (ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
>>> faculties (Sakti) of his intellect (cit), are called its intelligence
>>> (ChetanA).
>>>
>>> ##ci - **citi *-f.- collecting, gathering • A heap, multitude,
>>> *sv.2 Since all this happens in consciousness, they possess the quality
>>> of the knowable; at the same time there arises the knower.
>>>
>>> *vlm.2. The SAT-God has the attribute of Chetya—intellectuality at
>>> first, and it is from the intellection (Chetana) of his intellectual part
>>> (ChetyAnsa), that the epithet of mind (cittu) is attributed to him. The
>>> faculties (Sakti) of his intellect (cit), are called its intelligence
>>> (ChetanA).
>>>
>>> quantity • A layer (of wood or bricks &c), stack • • a funeral pile or pyre
>>> •-• The understanding. - *-m.-* The thinking mind devIm.5.36. *-f.-*
>>> citi.*Understanding/Conception*, vs. •-• "...The चित् #citta, full of
>>> real things, thoughts can transform into चित् #cit*i* (the technical
>>> term of Kaashmiira Saivism for pure consciousness), devoid of all
>>> #vikalpa-s. And kAzmIra zaivism provides that an individual soul can start
>>> with a pure thought, #zuddha vikalpa. that I am #ziva_and this entire world
>>> is my own grand splendour, #vibhuti or #vilAsa out of my own #svatantrya.
>>> Sri Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness,
>>> <AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra
>>> pAdapa-vRkSa-vat> FM.6.29.141 • <saMkalpAtma svayam bhAti kalpe kalpe jagat
>>> tathA | pratijIvam citi-svapne svapne svApna-puram yathA> FM.7.209.037. ••
>>> *cit Consciousness in its projective/constructive aspect, <cinmayatvAc
>>> citau cetyam jalam apsv iva majjati> FM.7.38.10, VWV.236.
>>>
>>> ##**kalana-* - causing, producing • **kalanA -*f.- driving, impelling,
>>> #vikalpa-s. And kAzmIra zaivism provides that an individual soul can start
>>> with a pure thought, #zuddha vikalpa. that I am #ziva_and this entire world
>>> is my own grand splendour, #vibhuti or #vilAsa out of my own #svatantrya.
>>> Sri Tantraloka, Chatterjee. •• form of [projective] *cit Consciousness,
>>> <AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra
>>> pAdapa-vRkSa-vat> FM.6.29.141 • <saMkalpAtma svayam bhAti kalpe kalpe jagat
>>> tathA | pratijIvam citi-svapne svapne svApna-puram yathA> FM.7.209.037. ••
>>> *cit Consciousness in its projective/constructive aspect, <cinmayatvAc
>>> citau cetyam jalam apsv iva majjati> FM.7.38.10, VWV.236.
>>>
>>> performing, demeanour, gesture; n.- shaking, agitating ++
>>>
>>>
>>>
>>> ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
>>>
>>> tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
>>>
>>> ततो ऽस्य माया-कलनम् चेत्य.एक-परता.आवशात् ॥३।१३।३॥
>>>
>>> tata:_asya mAyA-kalanam cetya.eka-paratA.AvazAt ||3|13|3||
>>>
>>> .
>>>
>>>
>>>
>>>
>>> ततो जीवत्व-कलनम् चेत्य-संयोग-चेतनात् ।
>>>
>>> tata:_jIvatva-kalanam cetya-saMyoga-cetanAt |
>>>
>>> ततो ऽस्य माया-कलनम् चेत्य.एक-परता.आवशात् ॥३।१३।३॥
>>>
>>> tata:_asya mAyA-kalanam cetya.eka-paratA.AvazAt ||3|13|3||
>>>
>>> .
>>>
>>> *from that *
>>>
>>> *an effective Life.parcel of conceivables *
>>>
>>> *becomes conceived*
>>>
>>> *becomes Maayaa Illusion *
>>>
>>> *by force of the conceiving One*
>>>
>>> *because of its supremacy*
>>>
>>> *. *
>>>
>>> tatas.*thence/from.that -* jIva*.x-* tva.*condition/-ity-*kalana.
>>> *effecting/producing*‑m cetya*.x-*saMyoga*.x-**cetana.*sentience-At *+ *
>>> tatas.*thence/from.that -* asya*.his/its-* mAyA.*Illusion*-kalana.
>>> *effecting/producing‑*m cetyaasya*.his/its-*eka.*one/single*-paratAasya
>>> *.his/its‑*Avazaasya*.his/its*At
>>>
>>> *. *
>>>
>>>
>>> *an effective Life.parcel of conceivables *
>>>
>>> *becomes conceived*
>>>
>>> *becomes Maayaa Illusion *
>>>
>>> *by force of the conceiving One*
>>>
>>> *because of its supremacy*
>>>
>>> *. *
>>>
>>> tatas.*thence/from.that -* jIva*.x-* tva.*condition/-ity-*kalana.
>>> *effecting/producing*‑m cetya*.x-*saMyoga*.x-**cetana.*sentience-At *+ *
>>> tatas.*thence/from.that -* asya*.his/its-* mAyA.*Illusion*-kalana.
>>> *effecting/producing‑*m cetyaasya*.his/its-*eka.*one/single*-paratAasya
>>> *.his/its‑*Avazaasya*.his/its*At
>>>
>>> *. *
>>>
>>> *sv.3 It is the inherent power of consciousness to illumine all things,
>>> hence it is the cosmic knower. That consciousness itself becomes its own
>>> knowable and the knower. When such a relationship arises, the notion "I am
>>> a jiva, living soul" arises in consciousness.
>>>
>>> *vlm.3. The cit or intellect has then the attribute of the Living soul
>>> (Jíva), from its intelligence (ChetanA), and connection with the chetya or
>>> intelligible objects in nature. It is next attributed with the title of
>>> mAyA or illusion, from the subjection of its Chetya or cognizable objects
>>> only to itself—Aham mAtra.
>>>
>>>
>>>
>>> ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
>>>
>>> tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
>>>
>>> एतद् एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥३।१३।४॥
>>>
>>> etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||3|13|4||
>>>
>>> .
>>>
>>> hence it is the cosmic knower. That consciousness itself becomes its own
>>> knowable and the knower. When such a relationship arises, the notion "I am
>>> a jiva, living soul" arises in consciousness.
>>>
>>> *vlm.3. The cit or intellect has then the attribute of the Living soul
>>> (Jíva), from its intelligence (ChetanA), and connection with the chetya or
>>> intelligible objects in nature. It is next attributed with the title of
>>> mAyA or illusion, from the subjection of its Chetya or cognizable objects
>>> only to itself—Aham mAtra.
>>>
>>>
>>>
>>> ततो बुद्धित्व-कलनम् अहम्ता-परिणामतः ।
>>>
>>> tata:_buddhitva-kalanam ahamtA-pariNAma.ta: |
>>>
>>> एतद् एव मनस्ता.आदि-शब्द-तन्मात्रक.आदिमत् ॥३।१३।४॥
>>>
>>> etat_eva manastA.Adi-zabda-tanmAtraka.Adimat ||3|13|4||
>>>
>>> .
>>>
>>> *therefore/@that* <tatas.therefore/@that>: - *thm* i*ntellect**ually*
>>> -kalana.*effecting/producing**-*m - *@ *ahamtA.*"I"ness*-pariNAma.
>>> *change/evolution* - *this* *very/only **Mind*.*ness*.*&c-**word/sound*-
>>> *That.measured/elemental.thing*-* &c-ly*
>>>
>>> *. *
>>>
>>> *the analytic impulse of Buddhi.Intellection*
>>>
>>> *comes.from the evolution of "I"ness*
>>>
>>> *to comprehend the words that denote mental elements*
>>> -kalana.*effecting/producing**-*m - *@ *ahamtA.*"I"ness*-pariNAma.
>>> *change/evolution* - *this* *very/only **Mind*.*ness*.*&c-**word/sound*-
>>> *That.measured/elemental.thing*-* &c-ly*
>>>
>>> *. *
>>>
>>> *the analytic impulse of Buddhi.Intellection*
>>>
>>> *comes.from the evolution of "I"ness*
>>>
>>>
>>> *. *
>>>
>>> *vlm. It has then the attribute of understanding (buddhi), from the
>>> excess of its egoism (ahantA), which is full with the purposes of its mind
>>> and the elements of sound &c. (i. e. with a desire for all sensible
>>> objects).
>>>
>>> *sv. By the further identification with the knowable, in the pure
>>> consciousness there arises the notion of egotism and then the faculty of
>>> discrimination or the rationalising intellect.
>>>
>>> *vlm. It has then the attribute of understanding (buddhi), from the
>>> excess of its egoism (ahantA), which is full with the purposes of its mind
>>> and the elements of sound &c. (i. e. with a desire for all sensible
>>> objects).
>>>
>>> *sv. By the further identification with the knowable, in the pure
>>> consciousness there arises the notion of egotism and then the faculty of
>>> discrimination or the rationalising intellect.
>>>
>>> * tatas.*therefore/@that* <tatas.therefore/@that>: - buddhi*.Intellect*.
>>> tva*-ity*-*kalana.causal.idea**-*m - *from/thru *ahamtA.*"I"ness*
>>> -pariNAma.*change/transformation*.ta: | etat.*this* - eva.*very**/only
>>> -* mana:*Mind*.tA-*ness*.Adi.*beginning.with/&c-*zabda.*word/sound *
>>> -tanmAtraka.*That.measured/elemental.*ka.* thing*-Adi.
>>> *beginning.with/&c-*mat*-ly*
>>> -* mana:*Mind*.tA-*ness*.Adi.*beginning.with/&c-*zabda.*word/sound *
>>> -tanmAtraka.*That.measured/elemental.*ka.* thing*-Adi.
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