fm6099 2.dc10 AWAKENING SONG .z30

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Dec 10, 2017, 8:52:28 PM12/10/17

to yoga vasishtha

work in progress .v17

work in progress .v15,16

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fm6099 2.dc10 AWAKENING SONG .z30

https://www.dropbox.com/s/x4mvqxnqvqqx0gf/fm6099%202.dc10%20AWAKENING%20SONG%20.z30.docx?dl=0

Oॐm

FIRECREST'S AWAKENING SONG

shikhidhvaja.FIRECREST said—

01|Ø

नष्टो मोह: स्मृतिर् लब्धा त्वत्-प्रसादान् महामुने ।

स्थितो ऽस्मि गत-संदेहो विश्रान्त-मतिर् आत्मवान् ॥१॥

नष्टो मोह: स्मृतिर् लब्धा त्वत्-प्रसादान् महामुने ।

naSTo_ moha: smRti:_ labdhA tvat.prasAdAn mahAmune |

स्थितो ऽस्मि गत-संदेहो विश्रान्त-मतिर् आत्मवान् ॥१॥

sthita: _asmi gata-saMdeho_ vizrAnta-mati:_AtmavAn ||6|99|01||

~jd.

naSTa: moha:

Delusion is gone forgetfulness of Self

smRtir labdhA

Memory is got

tvat.prasAdAn mahAmune

through your grace, great muni

sthita: asmi gata-saMdeha:

I am situate free from doubt

vizrAnta-matir

reposed of thought

AtmavAn

as the Self.

*AB. vismRtAtmana: sAkSAtkAra eva smRtir ity ucyate ||

~sv.1 SIKHIDHVAJA said: My delusion is gone. Wisdom has been gained by your grace. I remain free from all doubts. I know what there is to be known.

~vlm.1 SIKHIDHWAJA said—O sage, it is by thy good-grace, that I am freed from my ignorance, and brought under the light of truth; my doubts are removed, and I am situated with my tranquility of my spirit.

02|o/

ज्ञात-ज्ञेयो महामौनी तीर्ण=माया-महार्णव: ।

शान्तो_अहम् अन्-अहम्.रूपो ज्ञ: स्थितो_अस्मि निरामय: ॥२॥

jJAta-jJeya:_ mahAmaunI tIrNa=mAyA-mahArNava: |

zAnta:_aham an-aham.rUpa:_ jJa: sthita:_asmi nirAmaya: ||02||

~jd.

jJAta-jJeya: - having-known the to-be-known =

mahAmaunI - the Great Silence =

tIrNa=mAyA-mahArNava: - having crossed the Great Ocean of mAyA.Illusion =

zAnta: aham - I am at peace =

an=aham.-rUpa: - without the "I"-form =

jJa: sthita: asmi - I am Wise =

nirAmaya: - and immutable.

~vlm.2. I have become as one knowing the knowable, and sits taciturn after crossing over the sea of delusion; I am quiet by quitting my igoism, and am set out of all disquiet by my knowledge of true self.

~sv. The ocean of illusion has been crossed. I am at peace, without the notion of 'I' but as pure knowledge.

अहो नु सुचिरम् कालम् प्रभ्रान्तो ऽहम् भव~अम्बुधौ ।

aho nu suciram kAlam prabhrAnta:_ aham bhava~ambudhau |

स्थानम् अक्षयम् अक्षुब्धम् अधुना प्राप्तवान् अहम् ॥३॥

sthAnam akSayam akSubdham adhunA prAptavAn aham ||3||

it has been a very long time

I've wandered the Ocean of being

but now I've got a quiet stable anchorage

04|o/

एवम् स्थिते मुने नास्ति साहंतादिजगत्त्रयम् ।

मूर्खबुद्धमिदम् भाति यत्तद्ब्रह्मेति वेद्म्यहम् ॥४॥

evam sthite mune na_asti sa~ahamtA-Adi=jagat-trayam |

mUrkha-buddham idam bhAti yat_tat_brahma_iti vedmi_aham ||04||

evam sthite mune

when so situate, o muni

na asti sa~ahamtA-Adi=jagat-trayam

the triple world, with "I"ness &c

mUrkha-buddham idam bhAti yat

which appears as this false understanding

tad brahma_iti vedmi aham

I know to be That Brahman Immensity.

~vlm.4. Being so situated, O sage, I perceive neither my egoism, nor the existence of the three worlds; it is ignorance to believe in their existence, but I am taught to believe in brahmA alone.

~sv. The ocean of illusion has been crossed. I am at peace, without the notion of 'I' but as pure knowledge.

kumbha.Pot said—

05|o/

जगद् एव न यत्र .आस्ते तत्र .अहंत्वम्-विभासनम् ।

jagat_eva na yatra _Aste tatra _ahaMtvam-vibhAsanam |

इत्थम् अम्बर-संसार: क्व कुत: कीदृश: कथम् ॥५॥

ittham ambara-saMsAra: kva kuta: kIdRza: katham ||05||

~jd.

jagat_eva na yatra Aste - as for the World, where it is not =

tatra_aham.tvam-vibhAsanam - there the projection of "I"dentity =

ittham ambara-saMsAra: kva - so where is the saMsAric sky

kuta: kIdRza: katham - whence, what, why?.

~sv.5 KUMBHA said: When the world does not exist as such, where is 'I' or 'you'?

~vlm.5 Kumbha replied.—How is it possible for the egoism, tuism or suism of any body, to exist anywhere; when this universe, this air and sky, have not their existence anywhere.

06|o/

यथास्थित-व्यवहृतिर् मौनी शान्तमना मुनि: ।

सौम्य~अर्णव~उदर~आवर्त-परिस्पन्दवद् आस्स्व भो ॥६॥

यथास्थित-व्यवहृतिर् मौनी शान्तमना मुनि: ।

yathAsthita-vyavahRti:_ maunI zAnta-manA muni: |

सौम्य~अर्णव~उदर~आवर्त-परिस्पन्दवद् आस्स्व भो ॥६॥

saumya~arNava~udara~Avarta-pari.spandavat_ Assva bho ||06||

~jd.

yathAsthita-vyavahRti: x

maunI zAntamanA muni: - the silent Mind-Quieted muni

saumya~arNava~udara~Avarta-parispandavat x

Assva bho - be here, Sir.

~sv.6 Hence, remaining at peace within yourself, engage yourself in non-volitional actions as are appropriate from moment to moment.

~vlm.6. Sit quiet as usual be calm and as silent as a sage; and remain as still as the calm ocean, without the perturbation of the waves and whirl pools within its bosom.

07|o/

ब्रह्म-रूपम् इदम् शान्तम् इत्थम् अस्ति यथास्थितम् ।

अहम् जगद् इदम् चेति शब्दार्थ~आत्म नभो.मयम् ॥७॥

brahma-rUpam idam zAntam ittham asti yathAsthitam |

aham jagat_idam ca _iti zabdArtha~Atma nabho.mayam ||07||

~jd.

brahma-rUpam - a brahmic form

idam zAntam - this quiet

ittham asti - thus is

yathAsthitam - as it is situate

aham jagat idam c -

I the world this also

iti zabdArtha~Atma - x =

nabho.mayam - x.

~vlm.7. Such is the quiet and tranquil state of Brahma, who is always one and the same as he is; and the words I, thou, this and that, and the world, are as void of meaning, as the universal vacuity, is devoid of anything.

~sv.7-8-9 All this is but Brahman which is peace; 'I' and 'the world' are words without substance. When the insubstantiality of such expressions is realised, then what was seen as the world is realised as Brahman.

08|o/

इदम् आद्यन्त-रहितम् सर्वम् संसार-नामकम् ।

idam Adyanta-rahitam sarvam saMsAra-nAmakam |

चिच् चमत्कृतिनाम् आत्म नभ: कचकचायते ॥८॥

cit_camatkRtinAm Atma nabha: kacakacAyate ||08||

~jd.

idam - This =

Adyanta-rahitam - without beginning o&r end =

sarvam - all =

saMsAra-nAmakam – something called the saMsAra.Convolution =

cit_camatkRtinAm - x =

Atma nabha: kacakacAyate - your self-sky sparkles-with.

~vwv.1266. All this named the world which is without beginning or end, shines as the sky whose nature is called the show of Consciousness.

*AB. … yad AtmarUpam nabhas tad eva kaca-kacAyate svacAkacakyena ??? dIpyate ||

~vlm.8. What you call the world is a thing, having neither its beginning nor its end; it is the wonder of the Intellect, to shine as the clear light, which fills the etherial firmament.

#kacakacAyate

09|o/

संनिवेश-दृश: शान्तौ तद् अस्ति कनकम् यथा ।

जगद्.आद्य्-अर्थ=संशान्तौ ब्रह्म_इदम् विद्यते तथा ॥९॥

saMniveza-dRza: zAntau tat_asti kanakam yathA |

jagad.Ady-artha=saMzAntau brahma_idam vidyate tathA ||09||

~jd.

saMniveza-dRza: zAntau tad asti - x =

kanakam yathA - like a forest =

jagad.Ady-artha=saMzAntau - x =

brahma_idam vidyate tathA - x.

~vlm.9. The changes that appear to take place in the spirit of God, are as extraneous as the different colours that paint the vault of heaven, and the various jewelleries which are wrought upon gold; these have no intrinsic essentiality, and never affect the tranquility of the divine spirit, nor the uniform serenily of the empty sky,nor the nature of the pure metal of gold.

~sv.7..9 All this is but Brahman which is peace; 'I' and 'the world' are words without substance. When the insubstantiality of such expressions is realised, then what was seen as the world is realised as Brahman.

10|o/

यथा स्वयंभू: संकल्प: स्वयम् नाम तथा_इव हि ।

एतौ स्व.वेदन-आयत्तौ बन्ध.मोक्षो व्यवस्थितौ ॥१०॥

yathA svayaMbhU: saMkalpa: svayam nAma tathA_iva hi |

etau sva.vedana~Ayattau bandha.mokSa:_ vyavasthitau ||10||

*jd.

yathA svayaMbhU: saMkalpa: -

as the Self-Born is a saMkalpa.Concept

= svayam nAma tathA eva hi –

thus he is "himself"

= etau svavedana~Ayattau –

and the two are dependent on self-understanding

= bandha-mokSa-: vyavasthitau –

determined as Bondage and Freedom.

~sv.10 The creator Brahmâ is but an idea or notion. Even so is 'self or 'I'. In their right or wrong comprehension lies liberation or bondage!

~vlm.10. As the Lord is self-born, so is his eternal will inherent in and born with himself; and what we call as free will or fate, depend on the nature of our knowledge of them.

#yat -> #Ayat -> Ayatta . आयत्त p. p. [आ-यत्-क्त] 1 Dependent on, resting with (with loc. or in comp.); दैवायत्तं कुले जन्म मदायत्तं तु पौरुषम् Ve.3.33; भाग्यायत्तमतः परम् Ś.4.17. -2 Docile, tractable. -3 Attempted, tried; प्रहस्तः परमायत्तस्ततः सुस्राव शोणितम् Rām.6.58.49. ˚ता, -त्वम् dependence, humility, docility.

*jd.10 - yathA svayaMbhU: saMkalpa: - as the Self-Born is a saMkalpa.Concept = svayam nAma tathA eva hi - thus he is "himself" = etau svavedana~Ayattau - and the two are dependent on self-understanding = bandha-mokSa-: vyavasthitau - determined as Bondage and Freedom.

11|o/

"अहम्"_इत्य् एव संकल्पो बन्धाय_अति.विनाशिने ।

"न_अहम्"_इत्य् एव संकल्पो मोक्षाय विमल-आत्मने ॥११॥

"aham"_ity eva saMkalpa:_ bandhAya_ati.vinAzine |

"na_aham"_ity eva saMkalpa:_ mokSAya vimala~Atmane ||11||

*jd.

"aham"_ity eva saMkalpa: "I" is only a Concept

bandhAya - to Bondage =

ati.vinAzine - x =

"na_aham"_ity eva saMkalpa: - not-"I" is also a Concept =

mokSAya - to Fredom

vimala~Atmane – in the taintless Self.

~vwv.1610. The idea of 'I' in only for (experiencing) bondage which is very destructive. The idea "I am not" (or "There is na:_aI'") is only for experiencing liberation having a stainless nature.

~sv.11 The notion 'I am' gives rise to bondage and self-destruction. The realisation 'I am (is) not' leads to freedom and purity.

~vlm.11. Think yourself as something, and you become a bonds man to your desires; but believe yourself as nothing, and you are as free and enfranchised as free air itself.

The very concept "I" leads to bondage in total ruin;

while the concept of "not-I" leads to Moksha Freedom in the Pure Self.

12|Ø

यद् बन्ध.मोक्ष-संकल्प-शब्दार्थानाम् सदा सताम् ।

yat_ bandha.mokSa-saMkalpa-zabdArthAnAm sadA satAm |

स्वरूप-वेदनम् तत्.सत्.केवलत्वम् च कथ्यते ॥१२॥

svarUpa-vedanam tat.sat.kevalatvam ca kathyate ||12||

~jd.

yad - x =

bandha-mokSa-saMkalpa-zabdArthAnAm -

of Bondage-Freedom-Concept-meanings =

sadA satAm – w being of beings -

always of such realities

svarUpa-vedanam -

the innate knowing =

tat_sat – That is Suchness

kevalatvam ca kathyate -

and is known as kevalatva.Totality.

~sv.12 Bondage and liberation are but notions. That which is aware of these notions is the infinite consciousness which alone is. The notion 'I am' is the source of all distress.

~vlm.12. It is the certain knowledge or conviction of thyself as a reality, and that thou art subject either to bondage or freedom, that constitutes thy personality.

* kevala is an Rg.vedic term suggesting aloneness ("all-one-ness") • #kevalatva totality +

13|o/

अन्-अहम्.वेदनम् सिद्धिर् अहम्.वेदनम् आपद: ।

सो_अहम् एव_अनहम् इति शुद्ध-बोधो_ भव_आत्मवान् ॥१३॥

an-aham.vedanam siddhi:_aham.vedanam Apada: |

sa:_aham eva_an-aham iti zuddha-bodha:_ bhava_AtmavAn ||13||

~jd.

an.aham.-vedanam - the lack of "I"knowing =

siddhi: - a power =

aham.vedanam - m "I"knowing =

Apada: - ? misfortune =

sa:_aham eva_anaham - the "I" only not-"I" =

iti zuddha-bodha: - so clearly realized =

bhava_AtmavAn - be Self-like.

~sv.13 The absence of such a feeling is perfection. Realise 'I am not that egosense' and rest in pure awareness.

~vlm.13. It is the privation of thy knowledge of thyself or thy egoistic personality, that leads thee to thy consummation; whereas thy knowledge of thy personality exposes thee to danger; therefore think thyself as himself and not thyself, (according to the formula ("so ham ana ham," i.e. I am he and not myself) and thou art safe from all calamity. (This is no more than one's self resignation to God).

14|o/

अ-संकल्पन-मात्रेण सम्यग्.ज्ञान-उदय-आत्मना ।

संकल्प: क्षीयते सिद्ध्यै स्वयम् एव_असदात्मक: ॥१४॥

a-saMkalpana-mAtreNa samyag.jJAna~udaya~AtmanA |

saMkalpa: kSIyate siddhyai svayam eva_asadAtmaka: ||14||

~jd.

asaMkalpana-mAtreNa - x =

samyag.jJAna~udaya~AtmanA - x =

saMkalpa: kSIyate siddhyai - x =

svayam eva_asadAtmaka: - x.

~sv.14 When such pure awareness arises, all notions subside. There is perfection.

~vlm.14. No sooner you get rid of the conviction of yourself, than your soul is enlightened by the light of true knowledge; and you lose the sense of your personality, and become consumated in your knowledge of yourself as one with the Holy spirit.

15|Ø

अ-प्रतर्क्ये स्वरूपे हि न .अस्ति कारणता शिवे ।

a-pratarkye svarUpe hi na _asti kAraNatA zive |

कारण~अभावत: कार्य-पदार्थो ऽपि न विद्यते ॥१५॥

kAraNa~a.bhAvata: kArya-padArtha:_ api na vidyate ||15||

~jd.

a.pratarkye svarUpe hi

since its nature is indefinable

na asti kAraNatA

it is not a state of Causation

zive

it is shiva

kAraNa~abhAvata:

on.account.of the lack of cause

kArya-padArtha: api na vidyate -

an effected thing is not known.to.be.

~sv.15 In the pure awareness, perfection or the Lord, there is neither causality nor the resultant creation or objects.

~vlm.15. The inscrutable nature of God admits of no cause, because causulity refers only to what is caused and cannot come to existence without a cause, and not to the uncaused cause of all.

#tark #pratark #pratarkya #apratarkya . incomprehensible by reason , undefinable Mn. i , 5 & xii , 29 BhP. &c.

~jd. a.pratarkye svarUpe hi since its nature is indefinable na asti kAraNatA it is not a state of Causation zive it is shiva kAraNa~abhAvata: on.account.of the lack of cause kArya-padArtha: api na vidyate - an effected thing is not known.to.be.

16|o/

पदार्थ~अभाव-संसिद्धौ वेदनम् न .उपपद्यते ।

padArtha~abhAva-saMsiddhau vedanam na _upapadyate |

कारण~अभावतो नित्यम् अहम्.भावस्य न_उदय: ॥१६॥

kAraNa~abhAva.ta: nityam aham.bhAvasya na_udaya: ||16||

padArtha~abhAva-saMsiddhau -

in the absence of an established thing =

vedanam na_upapadyate -

knowing is not effected =

kAraNa~abhAva.tas nityam -

thru the absence of a cause ever =

aham.bhAvasya na_udaya: -

of the "I"sense no arising.

~sv.16 In the absence of objects, there is no experience nor its concomitant egosense.

~vlm.16. As we have no knowledge of an object which is not in existence, so we cease to have any knowledge of our personality, if we but cease to consider ourselves as caused and created beings.

~jd. padArtha~abhAva-saMsiddhau - in the absence of an established thing = vedanam na_upapadyate - knowing is not effected = kAraNa~abhAva.tas nityam - thru the absence of a cause ever = aham.bhAvasya na_udaya: - of the "I"sense no arising.

17|o/

अहम्भाव~अनुदयत: संसार: कस्य कीदृश: ।

संसार~अभावत: सर्वम् परम् एव .अवशिष्यते ॥१७॥

aham.bhAva~an.udayata: saMsAra: kasya kIdRza: |

saMsAra~a.bhAvata: sarvam param eva _avaziSyate ||17||

aham.bhAva~anudayata: -

since the "I"sense is unarisen =

saMsAra: kasya kIdRza: -

whose is the saMsAra & what? =

saMsAra~a.bhAvata: -

w the absence of the sense of saMsAra =

sarvam param eva_avaziSyate -

all higher alone remains.

~vlm.17. What is this world to us if we are unconscious of ourselves, and if we are freed from our knowledge of the objective world, we see but the supreme soul remaining after all.

~sv.17-18 When the egosense is non-existent, where is saMsAra (the cycle of birth and death)? When thus saMsAra does not exist, the supreme being alone remains.

18|o/

यद् इदम् भासते तत्_सत्_परम् एव_आत्मनि स्थितम् ।

परम् परे परापूर्णम् समम् एव विजृंभते ॥१८॥

yat_idam bhAsate tat_sat_param eva_Atmani sthitam |

param pare parApUrNam samam eva vijRMbhate ||18||

~jd.

yat_idam bhAsate tat - what is this, appears to be that =

sat_param eva_Atmani sthitam - x =

param pare parApUrNam - x =

samam eva vijRMbhate - x.

~vwv.1267. This here which shines is only that Supreme Reality existing in Itself. The Supreme Reality filled with the Supreme, pervades quite equally within itself.

~vlm.18. Whatever is manifest here before us, is all situated in the spirit of the lord; all these are transcendent, and are situated as such and same with the full and transcendental spirit of god. (The fulness of the world, abides in the fulness of the divine spirit).

~sv.17-18 When the egosense is non-existent, where is saMsAra (the cycle of birth and death)? When thus saMsAra does not exist, the supreme being alone remains.

19|o/

तेन निस्तिमितम् सर्वम् शिला-आकीर्णम् शिला-अचलम् ।

विद्धि रश्मिमय-आकारम् इव ब्रह्म जगत्-स्थितम् ॥१९॥

tena nistimitam sarvam zilA-AkIrNam zilA-acalam |

viddhi razmimaya~AkAram iva brahma jagat-sthitam ||19||

~jd.

tena nistimitam sarvam - x =

zilA-AkIrNam zilA-acalam - x =

viddhi razmimaya~AkAram iva brahma jagat-sthitam - x =

~vlm.19. Therefore all these that protuberant to view, are as figures carved on a rock; and the light that pervades the whole, is but the glory of the great god.

~sv.19-20-21 In it the universe exists as carvings in uncarved stone. He who thus sees the universe, without the intervention of the mind and therefore without the notion of a universe, he alone sees the truth.

20|o/

पुर: संकल्पे नष्टे संकल्प-नगरस्य यत् ।

रूपम् तद् विद्धि जगत: खाद् अच्छम् सद्.असन्-मयम् ॥२०॥

pura: saMkalpe naSTe saMkalpa-nagarasya yat |

rUpam tat_viddhi jagata: khAt_accham sad.asan-mayam ||20||

~jd.

pura: saMkalpe naSTe saMkalpa-nagarasya yat - x =

rUpam tat_viddhi jagata: khAt_accham sad.asan-mayam - x.

~vlm.20. In absence of this visionary world from view, its light which is more pellucid than that of the transparent firmament will vanish away into nothing.

परः संकल्पके नष्टे संकल्पनगरस्य यत् ।

रूपं तद्विद्धि जगतः खादच्छं सदसन्मयम् ।। २०

VA - what, which exists then notions of imaginary city are destroyed,

that form of the world is the purity of space, Sat, which is seen as

asat (when Sat is not known).

AS: First a typo: परः is पुरः and here the meaning is "earlier, already " etc.
The world shall become clearer than space, real, yet composed of asat (सदसन्मयम्) ,
having the appearance of a conceptualized city when its conceptualization is gone (संकल्पके नष्टे) .
It is sat because it is intrinsically the same as ब्रह्म yet its form is like a made up city which is no longer sustained due to lack of the imagination which gave it its form.

21|Ø

छया-पुरुषवत्-स्पन्दि शान्तम् निर्मननम् जगत् ।

chayA-puruSavat-spandi zAntam nirmananam jagat |

जगच्-छब्दार्थ-रहितम् य: पश्यति स पश्यति ॥२१॥

jagat_zabdArtha-rahitam ya: pazyati sa* pazyati ||21||

*jd.

chayA-puruSa.vat-spandi – in shifting shadows like a person =

zAntam nir.mananam jagat – quiet without mentation is the world =

jagat-zabda=artha+rahitam – a "world" without the meaning of the word

ya: pazyati sa* pazyati - who sees he sees =

~vlm.21. The insensible world seems to move about as a shadow or phantom in the air, whence it is called jagat or the moving world; but he alone sees it in its true light, who views it as motionless and without its sense of mobility, and as perfectly sedate and stationary in the spirit of God.

22|o/

रूप~आलोक-मनस्कारा नीरस~आगम-भावना ।

सम्यग्.ज्ञान~अवबोधस्य निर्वाणम् वै विदुर् बुधा: ॥२२॥

rUpa~Aloka-manaskArA ni:*rasa~Agama-bhAvanA |

samyak_jJAna~avabodhasya nirvANam vai vidu:_budhA: ||22||

~jd.

rUpa~Aloka-manaskArA - form-vision-ideation / -A: the sic =

nIrasa~Agama-bhAvanA - x =

samyag.jJAna~avabodhasya - from Whole.Wisdom awakening

nirvANam vai vidu:_budhA: - as nirvANa indeed the wise know it.

~vlm.22. When the sight of the visibles, together with the sense of sensibles and the feelings of the mind, become insipid to the torpid soul that is absorbed in divine meditation; it is then called by the wise as nirvANa absorption or the full light and knowledge of God.

~sv.22-23-24 Such a vision is known as nirvâna.

~AB.?

यथा .अस्ति वातो नि:स्पन्दो यथा .अस्ति खगतो ऽपि वा ।

yathA_asti vAto_ ni:spando_ yathA_ asti khagata:_ api vA |

यथा हेमा-संनिवेशम् अस्ति ब्रह्म जगत् तथा ॥२३॥

yathA hemA-saMnivezam asti brahma jagat tathA ||23||

as air is without motion

or else as it is for a SkyRover

as it is like gold with an unformed bracelet

the brahman.Immensity is the world

~vlm.23. As the breezeless winds sink in the air, and the jewelry melts in its gold; so does the protruding form of the world subside in the even spirit of god,

~sv.22-23-24 Such a vision is known as nirvâna.

**jd. yathA_asti vAta: ni:spanda: - as it is air without motion = yathA_asti khaga.tas_api vA – or else as it is from the sky = yathA hemA-saMnivezam asti – as it is like a formation of gold = brahma jagat_tathA – the brahman.Immensity is the world =

24|o/

नीरसा असदाभासा जगत्-प्रत्यकारिण: ।

रूपालोक-मनस्कारा: सन्ति_इमे ब्रह्म-रूपिण: ॥२४॥

nIrasA asadAbhAsA jagat-pratyaya-kAriNa: |

rUpAloka-manaskArA: santi_ime brahma-rUpiNa: ||24||

nIrasA: asad-AbhAsA: - saplessly unreal projections =

jagat-pratyaya-kAriNa: - o the maker of the world-assumption

rUpa~Aloka-manaskArA: - form-view-ideations - visualizations =

santi ime brahma-rUpiNa: - are these of brahmic form.

~vlm.24. The sight of the world and the perceptions of the mind, which testify the existence of the world unto us, are but the representations of Brahma; as the false mirage, represents the water in the desert sands.

रस् #ras -> #nIras -> #nIrasa - nir-rasa -without juice, sapless, dried up, withered (#tva. n) hariv. &c • flavourless, tasteless bhartR.3.16 • insipid, without charm, dull (#tA. f), paJc. &c • -m.- the pomegranate.

#pratyaya

ऊर्मि-शब्दार्थ-रहितम् यादृग्_अम्बु बहून्य्_अपि ।

Urmi-zabdArtha-rahitam yAdRg_ ambu bahUni_api |

सर्ग-शब्दार्थ-रहितम् तादृग्_ब्रह्म निसर्गवत् ॥२५॥

sarga-zabdArtha-rahitam tAdRg_ brahma nisargavat ||25||

however many they may be

without the sense of a "wave"

waves are just water

without the sense of a "creation"

thatever many they may be

they're only the brahman.Immensity

~sv.25 Even as the ocean alone exists when the word 'wave' is deprived of its meaning, Brahman alone exists when the word 'creation' is seen as meaningless.

~vlm.25. As when the vast body of water subsists without a wave to ruffle its surface, so doth the spirit of God {the word brahma is not a God, and the word BrahmA is not possible here. jd} remain in its state of calmness, when it is free from its operation of creation.

*jd.25 - Urmi-zabdArtha-rahitam - without the sense of a "wave" = yAdRg ambu bahUni api – however many they're just water = sarga-zabdArtha-rahitam - without the sense of a "creation" = tAdRg_brahma nisargavat – thatever many it's just the brahman.Immensity.

26|o/

सर्ग एव परम् ब्रह्म परम् ब्रह्म_एव सर्गदृक् ।

सर्ग-शब्दार्थ-रहितो वाक्यार्थस्_त्व्_एष शाश्वत: ॥२६॥

sarga eva param brahma param brahma_eva sargadRk |

sarga-zabdArtha-rahito vAkyArthas_tv_eSa zAzvata: ||26||

*jd.

sarga eva param brahma –

the Creation is just the absolute brahman

= param brahma eva sarga.dRk –

the absolute brahman is just the seer of Creation.

sarga-zabdArtha-rahita: -

but without the sense of a "creation"

= vAkyArtha: tu eSa zAzvata: -

the meaning of the term is "eternal".

~vlm.26. The creation is identic with Brahma, as the lord is the same with his creation, and this is true from the dictum of the veda, which says, "All this is Brahma, and brahmA is this .

~sv.26-27 This creation is Brahman; Brahman alone is aware of this creation. When the word-meaning of 'creation' is dropped, the true meaning of 'creation' is seen as the eternal Brahman.

*jd.26 - sarga eva param brahma - the Creation is just the absolute brahman = param brahma eva sarga.dRk - the absolute brahman is just the seer of Creation. sarga-zabdArtha-rahita: - but without the sense of a "creation" = vAkyArtha: tu eSa zAzvata: - the meaning of the term is "eternal".

27|o/

ब्रह्म-शब्दार्थ-सम्पत्तौ सर्ग-शब्दार्थ-धी: कृता ।

brahma-zabdArtha-sampattau sarga-zabdArtha-dhI: kRtA |

सर्ग-शब्दार्थ-संसिद्धौ ब्रह्म-शब्दार्थ-धी: कृता ॥२७॥

sarga-zabdArtha-saMsiddhau brahma-zabdArtha-dhI: kRtA ||27||

~jd.

brahma-zabdArtha=sampattau – when the meaning of <brahman.Immensity> is perfected

sarga-zabdArtha=dhI: kRtA – the meaning of <sarga.Creation> is made

sarga-zabdArtha=saMsiddhau - when the meaning of <sarga.Creation> is established

brahma-zabdArtha=dhI: kRtA – the meaning of <brahman.Immensity> is made.

~vlm.27. The meaning of the word brahmA or immensity, equally establishes the existence of the world; as the signification of the word world or cosmos, establishes the entity of Brahma.

~sv.26-27 This creation is Brahman; Brahman alone is aware of this creation. When the word-meaning of 'creation' is dropped, the true meaning of 'creation' is seen as the eternal Brahman.

~jd. brahma-zabdArtha=sampattau – when the meaning of brahman.Immensity> falls.into perfection sarga-zabdArtha=dhI: kRtA – the meaning of <sarga.Creation> is made sarga-zabdArtha=saMsiddhau - when the meaning of <sarga.Creation> is established brahma-zabdArtha=dhI: kRtA – the meaning of <brahman.Immensity> is made.

28|o/

समस्त.शब्द-शब्दार्थ=भावन~अ.भावन~उदयम् ।

शुद्धम् तिष्ठति चिद्.व्योमे ब्रह्म-शब्देन कथ्यते ॥२८॥

samasta.zabda-zabdArtha=bhAvana~abhAvana~udayam |

zuddham tiSThati cit_vyome brahma-zabdena kathyate ||28||

~jd.

samasta.zabda-zabdArtha=bhAvana~a.bhAvana~udayam -

_entire-word.meaning=feeling-a.bhAvana~udaya =

zuddham tiSThati cid.vyome – pure resting in Conscious sky

brahma-zabdena kathyate – by the word "Immensity" is called/considered .

~vlm.28. The meaning of all words taken collectively, expresses a multitude; which is synonymous with Brahma—the great and immense aggregate of the whole.

~sv. When one enquires into the word 'Brahman', the ALL is comprehended. When one similarly enquires into the word 'creation'. Brahman is comprehended.

29|o/

सम्यग्-दर्शन=संसिद्धाव्_उभयोर् अप्य्_अवेदने ।

यच्_छिष्टम् अजरम् शान्तम् ततो वाग्_विनिवर्तते ॥२९॥

samyag-darzana=saMsiddhAv_ubhayo:_api_avedane |

yac_chiSTam ajaram zAntam tato vAg_vinivartate ||29||

*jd.

samyag-darzana=saMsiddhau - x =

ubhayo:_api_avedane - x =

yat_ziSTam ajaram zAntam x

tata:_ vAg_ vinivartate – of That a word is a reduction.

~vlm.29. And if we reject the sense of the greatness of god and of the world, as they are usually meant to express, yet the little or minuteness of god that remains at last, is so very minute that word cannot express it. (So the sruti, neither the greatness nor minuteness of god is expressible by words).

~sv. When one enquires into the word 'Brahman', the ALL is comprehended. When one similarly enquires into the word 'creation'. Brahman is comprehended.

VA - when perfect vision is obtained, and of both difference is dropped,

remains peaceful indescribable Brahman.

AS: Here उभय refers to both terms जगत् and ब्रह्म.
When both these "words" fail to register any meaning (उभयोरप्यवेदने) after perfect understanding, even the speech (or discussion) retreats from what remains: the peaceful (शान्तम्) and unchanging (or non-ageing अजरम्)
(i.e. ब्रह्म beyond all discussions!)

30|Ø

संशान्त-सर्व~आत्मक-वेदन~ओघम्

saMzAnta-sarva~Atmaka-vedana~ogham

अस्ति .इदम् एक~आत्मक-स्व.स्वरूपम् ।

asti _idam eka~Atmaka-sva.svarUpam |

यथास्थितम् सर्व.जगत्-स्वरूपम्

yathAsthitam sarva.jagat-svarUpam

पाषाण-रूपम् च परम् ज्ञ.रूपम् ॥३०॥

pASANa-rUpam ca param jJa.rUpam ||30||

*jd.

saMzAnta-sarvAtmaka-vedanâ~ogham -

_saMzAnta-sarvAtmaka-vedana-flood =

asti_idam - is this =

eka~Atmaka-sva.svarUpam –

_one.Atmaka-Ur.own.nature =

yathAsthitam sarva.jagat-svarUpam –

_yathAsthitam all.world-nature =

pASANa-rUpam ca param jJarUpam – x.

~sv.30 However, that consciousness which is the basis and the substratum for all such notions and their awareness is known by the word 'Brahman'. When this truth is clearly realised and when the duality of knowledge and known is discarded, what remains is supreme peace which is indescribable and inexpressible.

~vlm.30. The lord that remains as the inherent and silent soul of all bodies, is yet but one soul in the aggregate; he remains as a huge mountain of his intelligence, as in the form of the whole of this universal cosmos.

*jd. saMzAnta-sarvAtmaka-vedanâ~ogham - _saMzAnta-sarvAtmaka-vedana-flood = asti_idam - is this = eka~Atmaka-sva.svarUpam – _one.Atmaka-Ur.own.nature = yathAsthitam sarva.jagat-svarUpam – _yathAsthitam all.world-nature =