fm7027 3.fb20 Where This comes from .z19

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Feb 20, 2018, 8:21:39 PM2/20/18

to yoga vasishtha

work in progress .v18

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fm7027 3.fb20 Where This comes from .z19

https://www.dropbox.com/s/jq6bftokpe3smbq/fm7027%203.fb20%20Where%20This%20comes%20from%20.z19.docx?dl=0

oॐm

The deluded feeling that there is a world (either as a reality or as an illusion) has been dispelled by my instruction: there is no reason now for you to suffer bondage.

much of this canto may be seen as commentary on the three verses of invocation in y1001.001-003.

Canto 7.27

vasiShTha said—

01|o/

निर्वाणः भव शान्तात्मा यथाप्राप्त~अनुवृत्तिमान् ।

nirvANa bhava zAntAtmA yathAprApta~anuvRttimAn |

सन्*न्_एव_असत्-समः सौम्य स्फटिकाद्_इव निर्मितः ॥७।२७।१॥

san*_eva_asat-sama: saumya sphaTikAt_iva nirmita: ||7|27|01||

nirvANa: bhava

become nirvAna

zAntAtmA

a peaceful soul

yathAprApta~anuvRttimAn

getting.along-with whatever.comes

san-n_eva / san_na_iva fuzzy samdhi, <san-n_eva> "only beingSo" or <san_na_iva> "not as.if beingSo"

a.sat-sama: x

saumya x

sphaTikAt_iva x

nirmita: xx

~sv.1 VASISTHA continued: In the self is unity and diversity, yet not unity or diversity as opposed to each other.

~vlm.1 Vasishtha Continued:—Be dead to your sensibility, and retain the tranquility of your soul, by conforming with whatsoever thou gettest or is meted out to thy lot; or else the fair (order of nature and ordinance of God), will appear as foul, as a pure crystal shows itself as black in the shade.

02|o/

एकस्मिन्*न्_एव सर्वस्मिन्_सम्स्थिते वितत-आत्मनि । न एकस्मिन्_न च सर्वस्मिन्_नानाता-कलना कुत: ॥७।२७।२॥

ekasminneva sarvasmin_samsthite vitata-Atmani | na ekasmin_na ca sarvasmin nAnAtA-kalanA kuta: ||02||

ekasmin*n_eva / ekasmin_na_iva—Only in one, not as.if in one (place.time), Onewhere yet =

sarvasmin samsthite vitata-Atmani - everywhere established, in the extended Self =

na ekasmin na ca sarvasmin - neither onewhere nor everywhere =

nAnAtA-kalanA kuta: - where does variety-effecting come-from?

~sv. How can one assert diversity in it? The one self exists — subtle and omnipresent like space. It is undivided by the birth and death of bodies.

~vlm.2. All and every thing being contained in the only one all extended soul, we can not conceive how the conception of variety or multiplicity can rise from the unity. (To Him no high, no low, no great, no small; He fills, he bounds, connects, and equals all. Pope).

*jd.2 - ekasmin-n_eva / ekasmin_na_iva fuzzy neva, ekasmin-n_eva / kasmin_na_iva—Only in one, not as.if in one (place.time), Onewhere yet = sarvasmin_samsthite vitata-Atmani - everywhere established, in the extended Self = na ekasmin_na ca sarvasmin - neither onewhere nor everywhere = nAnAtA-kalanA kuta: - where does variety-effecting come-from?

आद्यन्त-रहितम् सर्वम् व्योम चित्तत्व-निर्भरम् ।

Adyanta-rahitam sarvam vyoma cittatva-nirbharam |

शरीर-उत्पत्ति-नाशेषु का चित्तत्वस्य खण्डना ॥७।२७।३॥

zarIra-utpatti-nAzeSu kA cittatvasya khaNDanA ||03|

Adyanta-rahitam sarvam - without beginning or end all is

vyoma - spacious sky

cittatva-nirbharam - x +

zarIra-utpatti-nAzeSu - x =

kA cittatvasya khaNDanA - - x.

#nirbhara

~sv. How can one assert diversity in it? The one self exists — subtle and omnipresent like space. It is undivided by the birth and death of bodies.

~vlm.3. The category of the intellect is entirely of a vacuous nature, and having neither its beginning nor end; and is neither produced nor destroyed, with the production and destruction of the body. (And though it is diffused all over the body and its various powers and senses, yet there is variation of its own essence. Gloss).

स्फुरन्ति हि जड-कृईडाश्_चिच्-चमत्कार-चापलात् । अ-चापलात्_प्रतीयन्ते तरङ्गा इव वारिणि ॥७।२७।४॥

sphuranti hi jaDa-kRIDA:_cit-camatkAra-cApalAt | a-cApalAt_pratIyante taraGgA_ iva vAriNi ||04||

sphuranti hi jaDa-kRIDA: - x =

cic-camatkAra-cApalAt – from a wondrous tremor of Consciousness

a-cApalAt_pratIyante - after the tremor they appear

taraGgA: iva vAriNi - like waves in the waters.

~sv. How can one assert diversity in it? The one self exists — subtle and omnipresent like space. It is undivided by the birth and death of bodies.

~vlm.4. All insensible and material bodies, are moved by the miraculous power of the intellect or mind; which being unmoved of itself gives motion to bodies, as the still waters of the sea gives rise to the waves. (Here the intellect is explained as the mind in the gloss).

यथा शुभ्र~अम्बरे वस्त्र-शङ्का न फल-भागिनी ।

yathA zubhra~ambare vastra-zaGkA na phala-bhAginI |

देहो_अयम् अहम् इत्य्_एषा तथा शङ्का न वास्तवी ॥७।२७।५॥

deha:_ayam aham iti_eSA tathA zaGkA na vAstavI ||05||

yathA zubhra~ambare

as in the spotless sky

vastra-zaGkA

clothed in care

na phala-bhAginI

not tasting the fruit

deha: ayam aham

''I am not this body''

iti eSA tathA zaGkA

in just that way this care

na vAstavI

is not substantial

~sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

~vlm.5. As it is an error to suppose a sheet of cloth in a cloud, so the supposition of egoism in the body, is altogether erroneous: (since one's personality consists in the soul and not in the person).

*jd.5 - yathA zubhra~ambare - as in the spotless sky = vastra-zaGkA - clothed in care = na phala-bhAginI - not tasting the fruit = deha: ayam aham - ''I am not this body'' = iti eSA tathA zaGkA - in just that way this care = na vAstavI - is not substantial.

मा_अवस्तुनि निमग्नस्_त्वम् भव भूरि-भव=प्रदे ।

mA_avastuni nimagna:_tvam bhava bhUri-bhava=prade |

वस्त्व्_अनन्त-सुखाय_आद्यम् भव्यम् भावय भूतये ॥७।२७।६॥

vastu_ananta-sukhAya_Adyam bhavyam bhAvaya bhUtaye ||06||

mA a-vastuni nimagna:

do not fall into the insubstantial

tvam bhava

bhUri-bhava=prade - x =

vastu_ananta-sukhAya_Adyam - x =

bhavyam bhAvaya bhUtaye - x.

~sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

~vlm.6. Do not rely in the unreal body, which is of this world, and grows to perish in it; but depend on the real essence of the endless spirit, for thy everlasting happiness (in both worlds).

#bhUri

चिद्.व्योम~अनन्तम् एव_अस्मिन्_न_इयत्ता_अस्ति सम.आत्मन: ।

cid.vyoma~anantam eva_asmin_na_iyattA_asti sama.Atmana: |

इत्य्_एव परमम् वस्तु वस्तु तत्परम् अस्तु ते ॥७।२७।७॥

iti_eva paramam vastu vastu tatparam astu te ||07||

चिद्.व्योम~अनन्तम् एव *cit.sky-boundless eva

अस्मिन्_न_इयत्ता_अस्ति here in it there is no distinction सम.आत्मन: for the same.Selfer

इति_एव परमम् वस्तु such indeed is the highest (VLM "transcendent") reality.

वस्तु तत्.परम् अस्तु ते Let that sort of perfect reality be yours.

~vlm.7. The vacuous intellect, is the essential property of the immortal soul; this is the transcendent reality in nature, and may this super-excellent entity be thy essence likewise.

~sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

~vlm. ... this is the transcendent reality ....

*jd.7 - चिद्.व्योम~अनन्तम् एव *cit.sky-boundless eva अस्मिन्_न_इयत्ता_अस्ति here in it there is no distinction सम.आत्मन: for the same.Selfer इति_एव परमम् वस्तु such indeed is the highest (VLM "transcendent") reality. वस्तु तत्.परम् अस्तु ते Let that sort of perfect reality be yours.

zgl#tt.part. #i- *pronom. base. #iyat (only) so much, so big • so heavy • so far • &c. #iyattA the state of being "this.much" • to such an extent •-• separateness brahmAkAzam anAdyantam kA_iva iyattA mama_Atmana: | iti nizcayavAn_anta: samyag-vyavahRti:_bahi: || y6059.014. cid.vyoma~anantam eva_asmin_na_iyattA_asti sama.Atmana: | iti_eva paramam vastu vastu tatparam astu te ||_y7027.007.

एवम् निश्चयवान्_नाम त्वम् एव असि निरञ्जन: ।

evam nizcayavAn_nAma tvam eva asi niraJjana: |

ध्याता ध्येयम् तथा ध्यानम् सत्यम् च_अपि न किम्चन ॥७।२७।८॥

dhyAtA dhyeyam tathA dhyAnam satyam ca_api na kimcana ||08||

evam nizcayavAn_nAma - so if you are certain about all this

tvam eva asi niraJjana: - you are indeed untainted colorlessly pure

dhyAtA dhyeyam tathA dhyAnam - the meditator, meditable, thus meditation - cf. y1001.002, jJAtA jJAnam tathA jJeyam =

satyam ca api na kimcana – are So and yet not at~all.

~sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

~vlm.8. If you are certain of this truth, you become as glorious as that essence also; because the deep meditator loses himself in the meditated object, in his intense meditation of the same. (This assimilation of the triputi or triple condition of the thinker and his act and object of thought in one, is the meaning and main end of the yoga meditation of union).

*jd.8 - evam nizcayavAn_nAma - so if you are certain about all this = tvam eva asi niraJjana: - you are indeed untainted colorlessly pure = dhyAtA dhyeyam tathA dhyAnam - the meditator, meditable, thus meditation - cf. y1001.002, jJAtA jJAnam tathA jJeyam = satyam ca api na kimcana – are So and yet not at~all.

द्रष्टा दृश्यम् दर्शनम् च चित: एव विभूतय: ।

draSTA dRzyam darzanam ca cita: eva vibhUtaya: |

अ-तत्_तत्-सम्विद: न_अन्यत्_अ-ध्यानम् ध्येयम् अस्ति च ॥७।२७।९॥

a-tat_tat-samvida: na_anyat_a-dhyAnam dhyeyam asti ca ||09||

draSTA dRzyam darzanam ca - the seer, seen, and seeing are =

cita eva vibhUtaya: - x =

a-tat_tat-samvido nAnyat_a-dhyAnam dhyeyam asti ca - x.

#vibhUta

~sv.9 The subject (observer), the object (observed) and the predicate (observation) are but the modifications of the mind.

~vlm.9. The triple condition of the viewer, view and act of viewing, are the three properties of the one and same intellect; and there is nothing which is any other than (or not the same with) the knowledge thereof, as there is no thought unlike the act of its thinking. (This shows the agreement of the cause, its causation and effect).

उद्यति प्रतिपच्-चन्द्रे वहति प्रलय~अनिले ।

udyati pratipat-candre vahati pralaya~anile |

आत्म-तत्त्वम् समम् सौम्यम् न क्षुभ्यति न शामयति ॥७।२७।१०॥

Atma-tattvam samam saumyam na kSubhyati na zAmayati ||10||

udyati pratipat-candre vahati pralaya~anile - x =

Atma-tattvam samam saumyam - x =

na kSubhyati na zAmayati - x.

~sv.10-11-12 The truth or the self is undivided by this division and hence it is beyond contemplation (dhyâna).

~vlm.10. The soul is ever calm and clear and uniform in its nature, it does not rise and fall like the tides by the lunar influence, nor is it soiled like the sea waters by tempestuous winds. (The soul is ever unruffled at any event).

यथा नौयायिन: स्थाणु-तरु-शैलादि-वेपनम् । तथा शुक्तौ रजत-धीस्_तथा देहादि चेतस: ॥७।२७।११॥

yathA nauyAyina: sthANu-taru-zailAdi-vepanam | tathA zuktau rajata-dhI:_tathA dehAdi cetasa: ||11||

yathA nauyAyina:

as for a shipgoer

sthANu=taru-zaila.Adi+vepanam

stand=tree-hill.&c+shifting

tathA zuktau rajata-dhI:

thus in a shell the thought of silver

tathA deha-Adi cetasa:

thus the body-&c for the affective awareness.

~sv.10-11-12 The truth or the self is undivided by this division and hence it is beyond contemplation (dhyâna).

~vlm.11. As a passenger in a boat beholds the rocks and trees on the bank to be in motion, and as one thinks a shell or conch to be composed of silver; so the mind mistakes the body for reality, (which in truth is an unreal appearance).

*jd.11 - yathA nauyAyina: - as for a shipgoer = sthANu=taru-zaila.Adi+vepanam - stand=tree-hill.&c+shifting = tathA zuktau rajata-dhI: - thus in a shell the thought of silver = tathA deha-Adi cetasa: - thus the body-&c for the affective awareness.

यथा देह.आदि चित्तस्य तथा देहस्य चित्तकम् ।

yathA deha.Adi cittasya tathA dehasya cittakam |

तथैव जीव: परमे पदे द्वैतम् अत: कुत: ॥७।२७।१२॥

tathaiva jIva: parame pade dvaitam ata: kuta: ||12||

yathA deha-Adi cittasya

as the body-&c is of-the~affective.mind

tathA dehasya cittakam

thus an affection is of-the-body

tathA eva jIva:

so too is the Living.jIva

parame pade

in the highest state

dvaitam

a second

ata: kuta: - from-this from-what? - hence, whence? where does this second come-from?

~sv.10-11-12 The truth or the self is undivided by this division and hence it is beyond contemplation (dhyâna).

~vlm.12. As the sight of the material dismisses the view of the intellectual, so doth intellectuality discard the belief of the material; and so the knowledge of the living soul being resolved in the supreme soul, there remains nothing at last, except the unity of the all pervading spirit.

*jd.12 - yathA deha-Adi cittasya - as the body-&c is of-the~affective.mind = tathA dehasya cittakam - thus an affection is of-the-body = tathA eva jIva: - so too is the Living.jIva = parame pade - in the highest state = dvaitam - a second = ata: kuta: - from-this from-what? - hence, whence? where does this second come-from?

सर्वम् एकम् इदम् शान्तम् ब्रह्म बृम्हित-वेदनात् ।

sarvam ekam idam zAntam brahma bRmhita-vedanAt |

न किम्चित्_जगद्-आदि_अस्ति भ्रान्तिः_अन्या न विद्यते ॥७।२७।१३॥

na kimcit_jagat-Adi_asti bhrAnti:_anyA na vidyate ||13||

sarvam ekam

all is one

idam zAntam brahma

this peaceful brahman.Immensity

bRmhita-vedanAt

through an expanded understanding

na kimcit_jagat-Adi_asti

is nothing whatever like the world &c.

bhrAnti:_anyA na vidyate

which is nothing but a delusion.

~sv.13-14-15 All this is one indivisible Brahman and there is no such thing as the world. How can illusion arise or exist at all?

~vlm.13. The knowledge that all this (world), is quite calm and quiet (in its nature); and the whole is an evolution of the divine spirit, takes away the belief in everything else, which is naught but the product of error and illusion.

*jd.13 - sarvam ekam - all is one = idam zAntam brahma - this peaceful brahman.Immensity = bRmhita-vedanAt - through an expanded understanding = na kimcij_jagat-Adi_asti - is nothing whatever like the world &c. = bhrAnti:_anyA na vidyate - which is nothing but a delusion.

#bRmh -> #bRMhita . strengthened, nourished, cherished, grown, increased.

#vid -> #vedana, vedanam, vedanA Vedanâ Understanding — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. This Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snake: etau vedana.zabdArthau rajju-sarpa.bhrama-upamau | asatyau uditau viddhi mRga-tRSNa~ambhasau samau || y7003.003 -> #vedana dvitva-samvid . advitva-vedana y6033.028-.029. • -> #bhAvavedana yathA vAta-rajaH-saGga-spandAt_kham bhAva-vedanam | tathA cita:_cetyatayA spandAt_idam upasthitam || y6044.019.

न विद्यते यथा व्योम्नि वनम् स्नेहश्_च सैकते ।

na vidyate yathA vyomni vanam sneha:_ca saikate |

विद्युच्-छशाङ्क-बिम्बे च तथा देह-आदि चेतसि ॥७।२७।१४॥

vidyut-zazAGka-bimbe ca tathA deha-Adi cetasi ||14||

na vidyate yathA vyomni vanam

as there is not see/known in the spacious sky a forest

sneha: ca saikate

and/or oil in a sandbank

vidyut-zazAGka-bimbe ca

and/or lightning in the lunar disk

tathA deha-Adi cetasi

so it is for the body-&c in the affective Chetas Awareness.

~vlm.14. As there is no forest in the sky, nor moisture in the sands; and as there is no fire in the disk of the moon, so there is no material body in the sight of the mind. (mentally considered, there is no matter).

अविद्यमान एव अस्मिन्_मा बिभीहि जगद्-भ्रमे ।

avidyamAna_ eva asmin_mA bibhIhi jagat-bhrame |

एतद्_एव परम् सत्यम् विद्धि सत्यविदाम्वर ॥७।२७।१५॥

etat_eva param satyam viddhi satyavidAmvara ||15||

avidyamAna_ eva asmin

since it is not known to be here

mA bibhIhi jagat-bhrame

have no fear of this world-delusion

for this is the higher truth, best of truth-knowers

जगद्_अस्ति न सत्ता_इति या_आसीद्_भ्रान्तिस्_तव_अद्य सा ।

jagat_asti na sattA_iti yA_AsIt_bhrAnti:_tava_adya sA |

शान्ता मद्.उपदेशेन किम् अन्यद्_बन्ध-कारणम् ॥७।२७।१६॥

zAntA mad.upadezena kim anyat_bandha-kAraNam ||16||

jagat asti na sattA – the world is no Reality

iti yA AsIt bhrAnti: tava adya sA – so what was delusion is now for you

zAntA mad.upadezena – is brought to peace by my instruction

kim anyat_bandha-kAraNam – is there another cause of bondage

~sv.16-17 The deluded feeling that there is a world (either as a reality or as an illusion) has been dispelled by my instruction: there is no reason now for you to suffer bondage.

~vlm.16. Your mistake of the existence of the visible world, and the disbelief which you fostered with regard to the entity of the invisible soul, must have been removed this day by my preaching, say now what other cause there may be of your bondage in this world.

चिता विना धरा-कोशाद्_अत्यन्त-परिपेलवात् ।

citA vinA dharA-kozAt_atyanta-paripelavAt |

अङ्कुरान्_वज्रसाराम्श्_च क उल्लासयितुम् क्षम: ॥७।२७।१७॥

aGkurAn_vajrasArAm:_ca ka ullAsayitum kSama: ||17||

citA vinA - without chit.Consciousness =

dharA-kozAt - x =

atyanta-paripelavAt - x =

aGkurAn_vajrasArAn_ca - x =

ka ullAsayitum kSama: - x.

~sv.16-17 The deluded feeling that there is a world (either as a reality or as an illusion) has been dispelled by my instruction: there is no reason now for you to suffer bondage.

~vlm.17. As a plate, water-pot and any other earthenware, is no more than the earth (of which it is made); so the outer world is no other than the inner thought of the mind, and it wears away under the power of reasoning.

आपत्सु सम्पत्सु भव~अभवेषु

Apatsu sampatsu bhava~abhaveSu

शान्त-ईषणाहर्ष-विषाद-सम्वित् ।

zAnta-ISaNAharSa-viSAda-samvit |

सौम्याद्_अहम्भाव-विदा विमुक्तो

saumyAt_ahambhAva-vidA vimukto

यथास्थितम् तिष्ठ विलीयम् आस्व ॥७।२७।१८॥

yathAsthitam tiSTha vilIyam Asva ||18||

Apatsu sampatsu bhava~abhaveSu – in misfortunes and fortunes that happen or don't =

zAnta-eSaNAharSa-viSAda-samvit - x =

saumyAt aham.bhAva-vidA - x =

vimukta: - x =

yathAsthitam tiSTha - x =

vilIyam Asva - x.

~sv.18-19 In prosperity and adversity, be free and live without egosense and desire.

~vlm.18. Whether exposed to danger and difficulty, or placed in prosperity or adversity, or betided by affluence or penury; you must preserve, O Ráma, your even disposition amidst the consciousness (or knowledge) of your joy and grief; be gladly free from the knowledge of your egoism, and remain as you are sedate by your nature, and without your subjection in any state.

yathA-sthitam vastu_adhigamya rAma - x =

sthita: asi cet_vA - x =

svakula~ambara=indo - o moon in the sky of your clan =

tad-t_harSa-zoka-ISaNa-dUSaNa-Adi - x =

vimucya vA tiSTha yathA.iccham Asva - x.

~sv.18-19 In prosperity and adversity, be free and live without egosense and desire.

~vlm.19. Remain Ráma, as thou art, like the moon in the sphere of thy race, with thy full knowledge of everything in nature; avoid thy joy and grief at every occurrence, and give up thy desire and disgust for anything in the world. Do so or as you may choose for yourself.

fm7027 3.fb20 Where This comes from .z19.docx

Jiva Das

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Feb 19, 2021, 4:26:10 PM2/19/21

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FM7027 WHERE THIS COMES FROM 3.FB20 .z19

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FM.7.1-FM.7.24

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FM.7.27 WHERE THIS COMES FROM 3.FB20

सर्ग ७.२७

sarga 7.27

वसिष्ठ उवाच ।

vasiSTha uvAca |

निर्वाणो भव शान्त.आत्मा यथाप्राप्त.अनुवृत्तिमान् ।

nirvANa:_bhava zAnta.AtmA yathAprApta.anuvRttimAn |

सन्नेव॒असत्.समः सौम्य स्फटिकाद् इव निर्मितः ॥७।२७।०१॥

sanneva_asat.sama: saumya sphaTikAt_iva nirmita: ||7|27|01||

एकस्मिन्नेव सर्वस्मिन् संस्थिते वितत.आत्मनि ।

ekasminneva sarvasmin saMsthite vitata.Atmani |

न एकस्मिन्_न च सर्वस्मिन् नानाता.कलना कुतः ॥७।२७।०२॥

na ekasmin_na ca sarvasmin nAnAtA.kalanA kuta: ||7|27|02||

आद्यन्त.रहितम् सर्वम् व्योम चित्तत्व.निर्भरम् ।

Adyanta.rahitam sarvam vyoma cittatva.nirbharam |

शरीर.उत्पत्ति.नाशेषु का चित्तत्वस्य खण्डना ॥७।२७।०३॥

zarIra.utpatti.nAzeSu kA cittatvasya khaNDanA ||7|27|03||

स्फुरन्ति हि जड.कृईडाः चिच्.चमत्कार.चापलात् ।

sphuranti hi jaDa.kRIDA: cit.camatkAra.cApalAt |

अचापलात् प्रतीयन्ते तरङ्गा* इव वारिणि ॥७।२७।०४॥

a.cApalAt pratIyante taraGgA* iva vAriNi ||7|27|04||

यथा शुभ्र.अम्बरे वस्त्र.शङ्का न फल.भागिनी ।

yathA zubhra.ambare vastra.zaGkA na phala.bhAginI |

देहो ऽयम् अहम् इत्य् एषा तथा शङ्का न वास्तवी ॥७।२७।०५॥

deha:_ayam aham iti_eSA tathA zaGkA na vAstavI ||7|27|05||

मा_अवस्तुनि निमग्नस् त्वम् भव भूरि.भव=प्रदे ।

mA_avastuni nimagna:_tvam bhava bhUri.bhava=prade |

वस्तु.अनन्त.सुखाय_आद्यम् भव्यम् भावय भूतये ॥७।२७।०६॥

vastu.ananta.sukhAya_Adyam bhavyam bhAvaya bhUtaye ||7|27|06||

चिद्.व्योम.अनन्तम् एव_अस्मिन् न_इयत्ता_अस्ति सम.आत्मनः ।

cit.vyoma.anantam eva_asmin na_iyattA_asti sama.Atmana: |

इत्य् एव परमम् वस्तु वस्तु तत्परम् अस्तु ते ॥७।२७।०७॥

iti_eva paramam vastu vastu tatparam astu te ||7|27|07||

एवम् निश्चयवान् नाम त्वम् एव_असि निरञ्जनः ।

evam nizcayavAn nAma tvam eva_asi niraJjana: |

ध्याता ध्येयम् तथा ध्यानम् सत्यम् च_अपि न किम्चन ॥७।२७।०८॥

dhyAtA dhyeyam tathA dhyAnam satyam ca_api na kimcana ||7|27|08||

द्रष्टा दृश्यम् दर्शनम् च चित एव विभूतयः ।

draSTA dRzyam darzanam ca cita* eva vibhUtaya: |

अतत्_तत्.संविदो न_अन्यद् अध्यानम् ध्येयम् अस्ति च ॥७।२७।०९॥

a.tat_tat.saMvida:_na_anyat_a.dhyAnam dhyeyam asti ca ||7|27|09||

उद्यति प्रतिपच्.चन्द्रे वहति प्रलय.अनिले ।

udyati pratipat.candre vahati pralaya.anile |

आत्म.तत्त्वम् समम् सौम्यम् न क्षुभ्यति न शाम्यति ॥७।२७।१०॥

Atma.tattvam samam saumyam na kSubhyati na zAmyati ||7|27|10||

यथा नौ.यायिनः स्थाणु.तरु.शैल.आदि.वेपनम् ।

yathA nau.yAyina: sthANu.taru.zaila.Adi.vepanam |

तथा शुक्तौ रजत.धीस् तथा देह.आदि चेतसः ॥७।२७।११॥

tathA zuktau rajata.dhI:_tathA deha.Adi cetasa: ||7|27|11||

यथा देह.आदि चित्तस्य तथा देहस्य चित्तकम् ।

yathA deha.Adi cittasya tathA dehasya cittakam |

तथा_एव जीवः परमे पदे द्वैतम् अतः कुतः ॥७।२७।१२॥

tathA_eva jIva: parame pade dvaitam ata: kuta: ||7|27|12||

सर्वम् एकम् इदम् शान्तम् ब्रह्म बृम्हित.वेदनात् ।

sarvam ekam idam zAntam brahma bRmhita.vedanAt |

न किम्चिज् जगत्.आद्य् अस्ति भ्रान्तिर् अन्या न विद्यते ॥७।२७।१३॥

na kimcit_jagat.Adi_asti bhrAnti:_anyA na vidyate ||7|27|13||

न विद्यते यथा व्योम्नि वनम् स्नेहः_च सैकते ।

na vidyate yathA vyomni vanam sneha:_ca saikate |

विद्युत्.शशाङ्क.बिम्बे च तथा देह.आदि चेतसि ॥७।२७।१४॥

vidyut.zazAGka.bimbe ca tathA deha.Adi cetasi ||7|27|14||

अविद्यमान एव_अस्मिन् मा बिभीहि जगद्.भ्रमे ।

avidyamAna* eva_asmin mA bibhIhi jagat.bhrame |

एतद् एव परम् सत्यम् विद्धि सत्य.विदाम् वर ॥७।२७।१५॥

etat_eva param satyam viddhi satya.vidAm_vara ||7|27|15||

जगद् अस्ति न सत्ता_इति या_आसीत्_भ्रान्तिः_तव_अद्य सा ।

jagat_asti na sattA_iti yA_AsIt_bhrAnti:_tava_adya sA |

शान्ता मत्.उपदेशेन किम् अन्यत्_बन्ध.कारणम् ॥७।२७।१६॥

zAntA mat.upadezena kim anyat_bandha.kAraNam ||7|27|16||

चिता विना धराकोशात् अत्यन्त.परिपेलवात् ।

citA vinA dharAkozAt atyanta.paripelavAt |

अङ्कुरान्_वज्रसारान्_च क* उल्लासयितुम् क्षमः ॥७।२७।१७॥

aGkurAn_vajrasArAn_ca ka* ullAsayitum kSama: ||7|27|17||

आपत्सु सम्पत्सु भव.अभवेषु

Apatsu sampatsu bhava.abhaveSu

शान्त.ईषणाहर्ष.विषाद.संवित् ।

zAnta.ISaNAharSa.viSAda.saMvit |

सौम्याद् अहम्भाव.विदा विमुक्तः_

saumyAt_ahambhAva.vidA vimukta:_

यथास्थितम् तिष्ठ विलीयम् आस्व ॥७।२७।१८॥

yathAsthitam tiSTha vilIyam Asva ||7|27|18||

यथा.स्थितम् वस्तु_अधिगम्य राम

yathA.sthitam vastu_adhigamya rAma

स्थितः_असि चेत्_वा स्वकुल.अम्बर.इन्दो ।

sthita:_asi cet_vA svakula.ambara.indo |

तत्_हर्ष.शोक.एषण.सूषन.आदि

tat_harSa.zoka.eSaNa.sUSana.Adi

विमुच्य वा तिष्ठ यथा.इच्छम् आस्व ॥७।२७।१९॥

vimucya vA tiSTha yathA.iccham Asva ||7|27|19||

oॐm

FM.7.27

WHERE THIS COMES FROM

VASISHTHA.THE.TREASURY said—

निर्वाणो भव शान्त.आत्मा यथाप्राप्त.अनुवृत्तिमान् ।

nirvANa:_bhava zAnta.AtmA yathAprApta.anuvRttimAn |

सन्नेव॒असत्.समः सौम्य स्फटिकाद् इव निर्मितः ॥७।२७।०१॥

sanneva_asat.sama: saumya sphaTikAt_iva nirmita: ||7|27|01||

nirvANa: bhava become nirvAna zAntAtmA a quiet soul yathAprApta. suitable/conforming\regularly\correctly(gram.).anuvRtti.continuance/conformity/compliance.mAn getting.along.with whatever.happens san.beingSo*n_eva / san_na_iva {beingSo indeed / as.if being Not} asat.unreality/not.So.sama: notSo.same, saumya mydear, sphaTika.crystal/quartz.at_iva from crystal like nirmita: unmmeasured

*sv.1 VASISTHA continued: In the self is unity and diversity, yet not unity or diversity as opposed to each other.

*vlm.1 Vasishtha Continued:—Be dead to your sensibility, and retain the tranquility of your soul, by conforming with whatsoever thou gettest or is meted out to thy lot; or else the fair (order of nature and ordinance of God), will appear as foul, as a pure crystal shows itself as black in the shade.

* nirvANa: bhava become nirvAna zAntAtmA a quiet soul yathAprApta. suitable/conforming\regularly\correctly(gram.).anuvRtti.continuance/conformity/compliance.mAn getting.along.with whatever.happens san.beingSo*n_eva / san_na_iva {beingSo indeed / as.if being Not} asat.unreality/not.So.sama: notSo.same, saumya mydear, sphaTika.crystal/quartz.at_iva from crystal like nirmita: unmmeasured

एकस्मिन्नेव सर्वस्मिन् संस्थिते वितत.आत्मनि ।

ekasminneva sarvasmin saMsthite vitata.Atmani |

न एकस्मिन्_न च सर्वस्मिन् नानाता.कलना कुतः ॥७।२७।०२॥

na_ekasmin_na ca sarvasmin nAnAtA.kalanA kuta: ||7|27|02||

ekasmin*n_eva / ekasmin_na_iva—Only in one, not as.if in one (place.time), Onewhere yet = sarvasmin saMsthite vitata.Atmani . everywhere established, in the extended Self = na ekasmin na ca sarvasmin . neither onewhere nor everywhere = nAnAtA.kalanA kuta: . where does variety.effecting come.from?

ekasmin*n_eva / ekasmin_na_iva

sarvasmin saMsthite vitata.Atmani

na ekasmin na ca sarvasmin

nAnAtA.kalanA kutas

*sv. How can one assert diversity in it? The one self exists — subtle and omnipresent like space. It is undivided by the birth and death of bodies.

*vlm.2. All and every thing being contained in the only one all extended soul, we can not conceive how the conception of variety or multiplicity can rise from the unity. (To Him no high, no low, no great, no small; He fills, he bounds, connects, and equals all. Pope).

*jd.2 . ekasmin.n_eva / ekasmin_na_iva fuzzy neva, ekasmin.n_eva / kasmin_na_iva—Only in one, not as.if in one (place.time), Onewhere yet = sarvasmin_saMsthite vitata.Atmani . everywhere established, in the extended Self = na ekasmin_na ca sarvasmin . neither onewhere nor everywhere = nAnAtA.kalanA kuta: . where does variety.effecting come.from?

आद्यन्त.रहितम् सर्वम् व्योम चित्तत्व.निर्भरम् ।

Adyanta.rahitam sarvam vyoma cittatva.nirbharam |

शरीर.उत्पत्ति.नाशेषु का चित्तत्वस्य खण्डना ॥७।२७।०३॥

zarIra.utpatti.nAzeSu kA cittatvasya khaNDanA ||7|27|03||

Adyanta.rahitam sarvam . without beginning or end all is vyoma . spacious sky

cittatva.nirbharam – not bearing any affectivity zarIra.utpatti.nAzeSu bodily origin destroyed kA cittatvasya khaNDanA

Adyanta.rahitam sarvam

vyoma

cittatva.nirbhara

zarIra.utpatti.nAza

kA cittatvasya khaNDanA

*sv. How can one assert diversity in it? The one self exists — subtle and omnipresent like space. It is undivided by the birth and death of bodies.

*vlm.3. The category of the intellect is entirely of a vacuous nature, and having neither its beginning nor end; and is neither produced nor destroyed, with the production and destruction of the body. (And though it is diffused all over the body and its various powers and senses, yet there is variation of its own essence. Gloss).

#khaNDanA

स्फुरन्ति हि जड.कृईडाः चिच्.चमत्कार.चापलात् ।

sphuranti hi jaDa.kRIDA: cit.camatkAra.cApalAt |

अचापलात् प्रतीयन्ते तरङ्गा* इव वारिणि ॥७।२७।०४॥

a.cApalAt pratIyante taraGgA* iva vAriNi ||7|27|04||

sphuranti hi jaDa.kRIDA: cic.camatkAra.cApalAt – from a wondrous tremor of Consciousness a.cApalAt_pratIyante . after the tremor they appear taraGgA: iva vAriNi . like waves in the waters

sphuranti hi jaDa.kRIDA:

cic.camatkAra.cApala

a.cApalAt_pratIyan.

taraGgA: iva vAri

*sv. How can one assert diversity in it? The one self exists — subtle and omnipresent like space. It is undivided by the birth and death of bodies.

*vlm.4. All insensible and material bodies, are moved by the miraculous power of the intellect or mind; which being unmoved of itself gives motion to bodies, as the still waters of the sea gives rise to the waves. (Here the intellect is explained as the mind in the gloss).

यथा शुभ्र.अम्बरे वस्त्र.शङ्का न फल.भागिनी ।

yathA zubhra.ambare vastra.zaGkA na phala.bhAginI |

देहो ऽयम् अहम् इत्य् एषा तथा शङ्का न वास्तवी ॥७।२७।०५॥

deha:_ayam aham iti_eSA tathA zaGkA na vAstavI ||7|27|05||

yathA zubhra.ambare as in the spotless sky vastra.zaGkA clothed in care na phala.bhAginI not tasting the fruit deha: ayam aham ''I am not this body'' iti eSA tathA zaGkA in just that way this care na vAstavI is not substantial

yathA zubhra.ambara

vastra.zaGka

na phala.bhAgi

deha: ayam aham

iti eSA tathA

vAstava

*sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

*vlm.5. As it is an error to suppose a sheet of cloth in a cloud, so the supposition of egoism in the body, is altogether erroneous: (since one's personality consists in the soul and not in the person).

*jd.5 . yathA zubhra.ambare . as in the spotless sky = vastra.zaGkA . clothed in care = na phala.bhAginI . not tasting the fruit = deha: ayam aham . ''I am not this body'' = iti eSA tathA zaGkA . in just that way this care = na vAstavI . is not substantial.

मा_अवस्तुनि निमग्नस् त्वम् भव भूरि.भव=प्रदे ।

mA_avastuni nimagna:_tvam bhava bhUri.bhava=prade |

वस्तु.अनन्त.सुखाय_आद्यम् भव्यम् भावय भूतये ॥७।२७।०६॥

vastu.ananta.sukhAya_Adyam bhavyam bhAvaya bhUtaye ||7|27|06||

mA a.vastuni nimagna: do not fall into the insubstantial tvam bhava you should.become bhUri.bhava=prade vastu.ananta.sukhAya to substantial.boundless.pleasure Adyam bhavyam bhAvaya bhUtaye

mA a.vastuni nimagna:

tvam bhava

bhUri.bhava=prade

vastu.ananta.sukhAya

Adyam

bhavyam

bhAvaya bhUtaye

*sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

*vlm.6. Do not rely in the unreal body, which is of this world, and grows to perish in it; but depend on the real essence of the endless spirit, for thy everlasting happiness (in both worlds).

#bhUri

चिद्.व्योम.अनन्तम् एव_अस्मिन् न_इयत्ता_अस्ति सम.आत्मनः ।

cit.vyoma.anantam eva_asmin na_iyattA_asti sama.Atmana: |

इत्य् एव परमम् वस्तु वस्तु तत्परम् अस्तु ते ॥७।२७।०७॥

iti_eva paramam vastu vastu tatparam astu te ||7|27|07||

cit.vyoma.anantam eva_asmin na_iyattA_asti sama.Atmana: | iti_eva paramam vastu

vastu tatparam astu te .

चिद्.व्योम.अनन्तम् एव *cit.sky.boundless eva

अस्मिन्_न_इयत्ता_अस्ति here in it there is no distinction सम.आत्मन: for the same.Selfer

इत्य् एव परमम् वस्तु such indeed is the highest (VLM "transcendent") reality.

वस्तु तत्.परम् अस्तु ते Let that sort of perfect reality be yours.

cidvyoma

asmin

iyattA

parama

astu

*vlm.7. The vacuous intellect, is the essential property of the immortal soul; this is the transcendent reality in nature, and may this super.excellent entity be thy essence likewise.

*sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

*vlm. ... this is the transcendent reality ....

zgl#tt.part. #i. *pronom. base. #iyat (only) so much, so big • so heavy • so far • &c. #iyattA the state of being "this.much" • to such an extent •.• separateness brahmAkAzam anAdyantam kA_iva iyattA mama_Atmana: | iti nizcayavAn_anta: samyag.vyavahRti:_bahi: ||7|27| y6059.014. cid.vyoma.anantam eva_asmin_na_iyattA_asti sama.Atmana: | iti_eva paramam vastu vastu tatparam astu te ||7|27|_y7027.007.

*jd.7 . चिद्.व्योम.अनन्तम् एव *cit.sky.boundless eva अस्मिन्_न_इयत्ता_अस्ति here in it there is no distinction सम.आत्मन: for the same.Selfer इत्य् एव परमम् वस्तु such indeed is the highest (VLM "transcendent") reality. वस्तु तत्.परम् अस्तु ते Let that sort of perfect reality be yours.

एवम् निश्चयवान् नाम त्वम् एव_असि निरञ्जनः ।

evam nizcayavAn nAma tvam eva_asi niraJjana: |

ध्याता ध्येयम् तथा ध्यानम् सत्यम् च_अपि न किम्चन ॥७।२७।०८॥

dhyAtA dhyeyam tathA dhyAnam satyam ca_api na kimcana ||7|27|08||

evam nizcayavAn_nAma so if you are certain about all this tvam eva asi niraJjana:

you are indeed untainted colorlessly pure dhyAtA dhyeyam tathA dhyAnam the meditator, meditable, thus meditation . cf. y1001.002, jJAtA jJAnam tathA jJeyam =

satyam ca api na kimcana are So and yet not at.all.

evam nizcayavAn_nAma

tvam eva asi niraJjana

dhyAtA dhyeyam tathA dhyAna

satyam ca api na kimcana

*sv. 'I am the body' is delusion, not truth. You are the pure self or undivided consciousness.

*vlm.8. If you are certain of this truth, you become as glorious as that essence also; because the deep meditator loses himself in the meditated object, in his intense meditation of the same. (This assimilation of the triputi or triple condition of the thinker and his act and object of thought in one, is the meaning and main end of the yoga meditation of union).

*jd.8 . evam nizcayavAn_nAma . so if you are certain about all this = tvam eva asi niraJjana: . you are indeed untainted colorlessly pure = dhyAtA dhyeyam tathA dhyAnam . the meditator, meditable, thus meditation . cf. y1001.002, jJAtA jJAnam tathA jJeyam = satyam ca api na kimcana – are So and yet not at.all.

द्रष्टा दृश्यम् दर्शनम् च चित एव विभूतयः ।

draSTA dRzyam darzanam ca cita* eva vibhUtaya: |

अतत्_तत्.संविदो न_अन्यद् अध्यानम् ध्येयम् अस्ति च ॥७।२७।०९॥

a.tat_tat.saMvida:_na_anyat_a.dhyAnam dhyeyam asti ca ||7|27|09||

draSTA dRzyam darzanam ca the seer, seen, and seeing are = cita eva vibhUtaya:

a.tat_tat.संविdo nAnyat_a.dhyAnam dhyeyam asti ca

draSTA dRzyam darzana

cita eva vibhUti

a.tat_tat.संविdo nAnyat_a.dhyAnam dhyeya

*VA . atattatsaMvido nAnyad adhyAnaM dhyeyamasti ca ???

*sv.9 The subject (observer), the object (observed) and the predicate (observation) are but the modifications of the mind.

*vlm.9. The triple condition of the viewer, view and act of viewing, are the three properties of the one and same intellect; and there is nothing which is any other than (or not the same with) the knowledge thereof, as there is no thought unlike the act of its thinking. (This shows the agreement of the cause, its causation and effect).

उद्यति प्रतिपच्.चन्द्रे वहति प्रलय.अनिले ।

udyati pratipat.candre vahati pralaya.anile |

आत्म.तत्त्वम् समम् सौम्यम् न क्षुभ्यति न शाम्यति ॥७।२७।१०॥

Atma.tattvam samam saumyam na kSubhyati na zAmyati ||7|27|10||

udyat.i pratipat.candr.e vahat.flowing.i pralaya.anila.wind.e Atma.self.tattva.objectivity/that.condition.m sama.same/equal.m saumya.lucky\hey.my.dear.m na.no/not kSubhyat.i na zAmyat.i

udyati pratipat.candr.

pralaya

kSubhyat

zAmyat

*sv.10.11.12 The truth or the self is undivided by this division and hence it is beyond contemplation (dhyâna).

*vlm.10. The soul is ever calm and clear and uniform in its nature, it does not rise and fall like the tides by the lunar influence, nor is it soiled like the sea waters by tempestuous winds. (The soul is ever unruffled at any event).

यथा नौ.यायिनः स्थाणु.तरु.शैल.आदि.वेपनम् ।

yathA nau.yAyina: sthANu.taru.zaila.Adi.vepanam |

तथा शुक्तौ रजत.धीस् तथा देह.आदि चेतसः ॥७।२७।११॥

tathA zuktau rajata.dhI:_tathA deha.Adi cetasa: ||7|27|11||

yathA nauyAyina: as for a shipgoer sthANu=taru.zaila.Adi+vepanam stand=tree.hill.&c+shifting tathA zuktau rajata.dhI: thus in a shell the thought of silver tathA deha.Adi cetasa: thus the body.&c for the affective awareness.

yathA nauyAyi

sthANu=taru.zaila.Adi+vepana

tathA zuktau rajata.dhI

tathA deha.Adi cetas

*sv.10.11.12 The truth or the self is undivided by this division and hence it is beyond contemplation (dhyâna).

*vlm.11. As a passenger in a boat beholds the rocks and trees on the bank to be in motion, and as one thinks a shell or conch to be composed of silver; so the mind mistakes the body for reality, (which in truth is an unreal appearance).

*jd.11 . yathA nauyAyina: . as for a shipgoer = sthANu=taru.zaila.Adi+vepanam . stand=tree.hill.&c+shifting = tathA zuktau rajata.dhI: . thus in a shell the thought of silver = tathA deha.Adi cetasa: . thus the body.&c for the affective awareness.

यथा देह.आदि चित्तस्य तथा देहस्य चित्तकम् ।

yathA deha.Adi cittasya tathA dehasya cittakam |

तथा_एव जीवः परमे पदे द्वैतम् अतः कुतः ॥७।२७।१२॥

tathA_eva jIva: parame pade dvaitam ata: kuta: ||7|27|12||

yathA deha.Adi cittasya as the body.&c is of.the.affective.mind tathA dehasya cittakam

thus an affection is of.the.body tathA eva jIva: so too is the Living.jIva parame pade

in the highest state dvaitam a second ata: kuta: from.this from.what? . hence, whence? where does this second come.from?

yathA deha.Adi citta

tathA dehasya cittaka

tathA eva jIva

parama

pada

dvaitam

atas

kutas

*sv.10.11.12 The truth or the self is undivided by this division and hence it is beyond contemplation (dhyâna).

*vlm.12. As the sight of the material dismisses the view of the intellectual, so doth intellectuality discard the belief of the material; and so the knowledge of the living soul being resolved in the supreme soul, there remains nothing at last, except the unity of the all pervading spirit.

*jd.12 . yathA deha.Adi cittasya . as the body.&c is of.the.affective.mind = tathA dehasya cittakam . thus an affection is of.the.body = tathA eva jIva: . so too is the Living.jIva = parame pade . in the highest state = dvaitam . a second = ata: kuta: . from.this from.what? . hence, whence? where does this second come.from?

सर्वम् एकम् इदम् शान्तम् ब्रह्म बृम्हित.वेदनात् ।

sarvam ekam idam zAntam brahma bRmhita.vedanAt |

न किम्चिज् जगत्.आद्य् अस्ति भ्रान्तिर् अन्या न विद्यते ॥७।२७।१३॥

na kimcit_jagat.Adi_asti bhrAnti:_anyA na vidyate ||7|27|13||

sarvam ekam all is one idam zAntam brahma this peaceful brahman.Immensity

bRmhita.vedanAt through an expanded understanding na kimcit_jagat.Adi_asti

is nothing whatever like the world &c. bhrAnti:_anyA na vidyate which is nothing but a delusion.

idam

bRmhita

vedana

Adi

bhrAnti

vidyat.

*sv.13.14.15 All this is one indivisible Brahman and there is no such thing as the world. How can illusion arise or exist at all?

*vlm.13. The knowledge that all this (world), is quite calm and quiet (in its nature); and the whole is an evolution of the divine spirit, takes away the belief in everything else, which is naught but the product of error and illusion.

#bRmh . #bRMhita . strengthened, nourished, cherished, grown, increased.

#vid . #vedana, vedanam, vedanA Vedanâ Understanding — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. This Understanding or Apprehension can be Such or unSuch, So or not.So, true or false, like the apprehensions of rope and snake: etau vedana.zabdArthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi mRga.tRSNa.ambhasau samau ||7|27| y7003.003 . #vedana dvitva.संविd . advitva.vedana y6033.028..029. • . #bhAvavedana yathA vAta.rajaH.saGga.spandAt_kham bhAva.vedanam | tathA cita:_cetyatayA spandAt_idam upasthitam ||7|27| y6044.019.

*jd.13 . sarvam ekam . all is one = idam zAntam brahma . this peaceful brahman.Immensity = bRmhita.vedanAt . through an expanded understanding = na kimcij_jagat.Adi_asti . is nothing whatever like the world &c. = bhrAnti:_anyA na vidyate . which is nothing but a delusion.

न विद्यते यथा व्योम्नि वनम् स्नेहः_च सैकते ।

na vidyate yathA vyomni vanam sneha:_ca saikate |

विद्युत्.शशाङ्क.बिम्बे च तथा देह.आदि चेतसि ॥७।२७।१४॥

vidyut.zazAGka.bimbe ca tathA deha.Adi cetasi ||7|27|14||

na vidyate yathA vyomni vanam

as there is not see/known in the spacious sky a forest

sneha: ca saikate

and/or oil in a sandbank

vidyut.zazAGka.bimbe ca

and/or lightning in the lunar disk

tathA deha.Adi cetasi

so it is for the body.&c in the affective Chetas Awareness

vidyat.e

yathA

sneha

saikata.e

vidyut.zazAGka.bimba

tathA deha

Adi cetas.i

*vlm.14. As there is no forest in the sky, nor moisture in the sands; and as there is no fire in the disk of the moon, so there is no material body in the sight of the mind. (mentally considered, there is no matter).

अविद्यमान एव_अस्मिन् मा बिभीहि जगद्.भ्रमे ।

avidyamAna* eva_asmin mA bibhIhi jagat.bhrame |

एतद् एव परम् सत्यम् विद्धि सत्य.विदाम् वर ॥७।२७।१५॥

etat_eva param satyam viddhi satya.vidAm_vara ||7|27|15||

avidyamAna_eva asmin

since it is not known to be here

mA bibhIhi jagat.bhrame

have no fear of this world.delusion

etat_eva param satyam viddhi satya.vidAm_vara

for this is the higher truth, best of truth.knowers

avidyamAna_eva asmin

mA bibhIhi jagat.bhrama

etat_eva param satyam viddhi satya.vidAm_vara

*vlm.p.15 Râma, do not fear for this world, a mere creation of your error without any real existence whatsoever. Know this transcendent truth, O you who is the best among those who inquire after truth, that this world is a nothing and void.

जगद् अस्ति न सत्ता_इति या_आसीत्_भ्रान्तिः_तव_अद्य सा ।

jagat_asti na sattA_iti yA_AsIt_bhrAnti:_tava_adya sA |

शान्ता मत्.उपदेशेन किम् अन्यत्_बन्ध.कारणम् ॥७।२७।१६॥

zAntA mat.upadezena kim anyat_bandha.kAraNam ||7|27|16||

jagat asti na sattA – the world is no Reality

iti yA AsIt bhrAnti: tava adya sA – so what was delusion is now for you

zAntA mad.upadezena – is brought to peace by my instruction

kim anyat_bandha.kAraNam – is there another cause of bondage

*sv.16.17 The deluded feeling that there is a world (either as a reality or as an illusion) has been dispelled by my instruction: there is no reason now for you to suffer bondage.

*vlm.16. Your mistake of the existence of the visible world, and the disbelief which you fostered with regard to the entity of the invisible soul, must have been removed this day by my preaching, say now what other cause there may be of your bondage in this world.

चिता विना धराकोशात् अत्यन्त.परिपेलवात् ।

citA vinA dharAkozAt atyanta.paripelavAt |

अङ्कुरान्_वज्रसारान्_च क* उल्लासयितुम् क्षमः ॥७।२७।१७॥

aGkurAn_vajrasArAn_ca ka* ullAsayitum kSama: ||7|27|17||

citA vinA . without chit.Consciousness =

dharÂkozAt

atyanta.paripelavAt

aGkurAn_vajrasArAn_ca

ka ullAsayitum kSama: . .

*sv.16.17 The deluded feeling that there is a world (either as a reality or as an illusion) has been dispelled by my instruction: there is no reason now for you to suffer bondage.

*vlm.17. As a plate, water.pot and any other earthenware, is no more than the earth (of which it is made); so the outer world is no other than the inner thought of the mind, and it wears away under the power of reasoning.

FM.0.0 Transcription

Fuzzy "Â"

Â = a.a / a.A // A.a / A.A

आपत्सु सम्पत्सु भव.अभवेषु

Apatsu sampatsu bhava.abhaveSu

शान्त.ईषणाहर्ष.विषाद.संवित् ।

zAnta.ISaNAharSa.viSAda.saMvit |

सौम्याद् अहम्भाव.विदा विमुक्तः_

saumyAt_ahambhAva.vidA vimukta:_

यथास्थितम् तिष्ठ विलीयम् आस्व ॥७।२७।१८॥

yathAsthitam tiSTha vilIyam Asva ||7|27|18||

Apatsu sampatsu bhava.abhaveSu – in misfortunes and fortunes that happen or don't =

zAnta.ISaNAharSa.viSAda.संविt

saumyAt thru the coolth (cp. warmth & hotth)

aham.bhAva.vidA knower of 'I'.Feeling

vimukta: liberated

yathAsthitam tiSTha just.so remain

vilIyam Asva – melted be.

fuzzy Â = a.a / a.A // A.a / a.A

*sv.18.19 In prosperity and adversity, be free and live without egosense and desire.

*vlm.18. Whether exposed to danger and difficulty, or placed in prosperity or adversity, or betided by affluence or penury; you must preserve, O Ráma, your even disposition amidst the consciousness (or knowledge) of your joy and grief; be gladly free from the knowledge of your egoism, and remain as you are sedate by your nature, and without your subjection in any state.

ली #lI . #vilI . vi.lI . विली, विलीयते vilIyate . vi.lI . (pf. #vililyuh. mbh • fut. #viletA, or #vilAtA • . ind. p. . vilIya, vilAya), to cling to {forex mother} • to hide one's self, disappear • dRSTe sarvagate bodhe svayameva vilIyate | दृष्टे सर्वगते बोधे स्वयमेव विलीयते । to be dissolved, melt av.: • Caus. . vilApayati, vilAyayati, vilAlayat, vilInayati . to cause to disappear, destroy • to cause to be dissolved or absorbed in (loc) • to make liquid, dissolve, melt. • #vilIya . . y2012.009 . #vilIna . vi.lIna . * . clinging attached to, immersed in (tasmin or comp) • (end.comp) perched on (said of birds) • sticking (in comp) • hidden, absorbed in (loc) • dissolved, melted • united or blended with • infused into the mind, imagined •.• v..SaTpada . having bees clinging or attached •• vilInAkSaram . ind. . so that the sound sticks (in the throat) • subsumed . zAntam saMyak.prabuddhAnAm yathA.sthitam idam jagat | vilInam turyam eva Ahur abuddhAnAm sthiram sthitam || FM.6.124.26

यथा.स्थितम् वस्तु_अधिगम्य राम

yathA.sthitam vastu_adhigamya rAma

स्थितः_असि चेत्_वा स्वकुल.अम्बर.इन्दो ।

sthita:_asi cet_vA svakula.ambara.indo |

तत्_हर्ष.शोक.एषण.सूषन.आदि

tat_harSa.zoka.eSaNa.sUSana.Adi

विमुच्य वा तिष्ठ यथा.इच्छम् आस्व ॥७।२७।१९॥

vimucya vA tiSTha yathA.iccham Asva ||7|27|19||

yathA.sthitam vastu_adhigamya rAma

sthita: asi cet_vA

svakula.ambara=indo . o moon in the sky of your clan =

tad.t_harSa.zoka.ISaNa.dUSaNa.Adi

vimucya vA tiSTha yathA.iccham Asva . .

yathA.sthitam vastu_adhigamya rAma

sthita: asi cet_vA

svakula.ambara=indo . o moon in the sky of your clan =

tad.t_harSa.zoka.ISaNa.dUSaNa.Adi

vimucya vA tiSTha yathA.iccham Asva

*sv.18.19 In prosperity and adversity, be free and live without egosense and desire.

*vlm.19. Remain Ráma, as thou art, like the moon in the sphere of thy race, with thy full knowledge of everything in nature; avoid thy joy and grief at every occurrence, and give up thy desire and disgust for anything in the world. Do so or as you may choose for yourself.

oॐm

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santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
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सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
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Jiva Das

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Jan 29, 2022, 2:01:22 PM1/29/22

to yoga vasishtha

FM7027 WHERE THIS COMES FROM 3.FB20 .z19

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FM.7.1.FM.7.24

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FM.7.62

WHAT VASISHTHA SAW

RAAMA said–

यदेतद्भवता दृष्टम् चिद्व्योम.वपुषा तदा । तदेकदेशसंस्थेन किमुत भ्रमताम्बरे ॥७।६२।१॥

yat etat bhavatA dRSTam cit.vyoma.vapuSA tadA | tat eka.deza=saMsthena kim.uta bhramatA.ambare ||

yat etat bhavatA dRSTam this which is seen by your grace by/with cit.Chit/consciousness/conceptuality.vyoma.spacious/sky.vapus.wondrous\body.A tadA.then. then, with your space.body, + tat.that/That by/with eka.one/single.deza.place/country=saMstha.x.ena kimuta.how.much.more/less bhrama.delusive/wandering.tA.ness.state.x.ambara.sky.e

*Venk.1 RAMA asked: Did you see all this from one spot where you were or did you roam about in space?

*VLMitra.1 Râma rejoined:.Tell me sir, whether you were sitting in one place, or wandering about in the skies, when you said all these with your vacuous and intellectual body.

yat etat bhavatA dRSTam this which is seen by your grace by/with cit.consciousness.vyoma.spacious.sky.vapus.wondrous\body.A tadA.then. then, with your space.body, + tat.that/That by/with eka.one/single.deza.place/country=saMstha.x.ena kimuta.how.much.more/less bhrama.delusive/wandering.tA.ness.state.x.ambara.sky.e

VASISHTHA said–

सम्पन्नो ऽहमनन्तात्मा व्यापी व्योम तदा किल । स्याताम् तस्यामवस्थायाम् कीदृशौ तौ गमागमौ ॥७।६२।२॥

sampanna: aham ananta.AtmA vyApI vyoma tadA kila | syAtAm tasyAm avasthAyAm kIdRzau tau gamAgamau ||

I had attained the boundless Self

and so pervaded spacious sky

being in that condition what sort of comings and goings would there be

sampanna.effected/accomplished.: aham.I ananta.boundless/endless.AtmA.self vyApI.spreading/pervading vyoma.spacious.sky tadA.then kila.surely + syAtAm.x. tasyAm.in.that avastha.situation.AyAm kIdRz.?what.kind/sort.au tau.those.two gamAgama.going&coming/to&fro.u

*VLMitra.2. Vasishtha replied:.I was then fraught with the infinite soul, which fills and encompasses the whole space of vacuum; and being in this state of ubiquity, say how could I have my transition from or fixed.

नैकस्थानस्थितमयो नाहम् गतिमयो ऽभवम् । तदनेन स्व एवास्मिन् दृष्टमेतन्मयात्मनि ॥७।६२।३॥

na eka.sthAna.sthita.maya: na aham gatimaya: abhavam | tat anena sva* eva asmin dRSTam etat.maya.Atmani ||

na eka.sthAna.place/locus.sthita.situate.maya.made.: na.not aham.I gati.going/path/manner.maya.made.: abhavam.I.became + tat.that/That anena.by/with.this sva.Ur.self. .e eva.only/indeed asmin.in.this/here dRSTa.seen.m in etat.this.here.maya.made.AtmA.self.ni / etat.this.here mayA.by.me.made.AtmA.self.ni

*Venk.3 I did not remain in one spot nor did I roam about. I witnessed all this within the self which had assumed the form of what I witnessed.

*VLMitra.3. I was neither seated in anyone place, nor was I moving about any where; I therefore was present every where, in the empty air with my airy spirit, and beheld everything in my self or soul. (This is said of the omnipresent soul).

यथाङ्गानि शरीरत्वे पश्याम्यापादमस्तकम् । चिन्नेत्रेणाप्यनेत्रेण तथैतद्दृष्टवानहम् ॥७।६२।४॥

yathA aGgAni zarIratve pazyAmi A.pAda.mastakam | cit netreNa api a.netreNa tathA etat dRSTavAn aham ||

yathA.how/as in aGga.body/limb.s.Ani zarIratva.embodiment.e pazyAmi.I.see/know .ApAda.reward\arriving.at\down.to.the.feet .mastaka.head/top.m + cit.consciousness netra.eye.eNa api.tho/even a.non.netra.eye.eNa tathA.thus etat.this.here dRSTa.seen.vAn.like aham.I

*vlm4. As I see with my eyes, all the members of my body, as composing one body of mine from my head to foot, so I saw the whole universe in myself with my intellectual eyes.

*Venk.4.5 Just as you see your body from head to foot with even closed eyes, thus I saw everything with the eye that is consciousness.

अन्.आकृतेर् निर्.अवयव.स्थितेस् तदा

an.AkRte: nir.avayava.sthite: tadA

तथा अभवद् विमल.चिदम्बर.आत्मनः ।

tathA abhavat vimala.cit.ambara.Atmana: |

जगन्ति तान्य् अवयव.जालकानि मे

jaganti tAni avayava.jAlakAni me

यथा स्वतो न विगलिता न वस्तुता ॥७।६२।५॥

yathA svata: na vigalitA na vastutA ||7|62|5||

of an.non.AkRti.shape/form.e: nir.without.avayava.limb/member.sthita.situate.e: tadA.then tathA.thus abhavat.became vimala.pure/clear/spotless .cit.consciousness.ambara.sky.AtmA.self.s.na: + jaganti.worlds tAni.those

avayava.limb/member .jAlaka.net\grate.Ani me.@me yathA.how/as

svatas.of/from.Urself na.not vigalita .A na.not vastutA.substantialness

*VLMitra.5. Though my purely vacuous and intellectual soul, is formless and without any part or member as my body; yet the worlds formed its parts (by their being contained in it), and neither by the soul's diffusion in them, nor by their being of the same nature and essence in their substance.

*Venk.4.5 Just as you see your body from head to foot with even closed eyes, thus I saw everything with the eye that is consciousness.

svatas na.not vigalita .A na.not vastutA.substantialness

प्रमाणमत्र ते स्वप्न.दृष्टो ऽभुवन.विभ्रमः । स्वप्नो ऽनुभूयते दृश्यम् न च किम्चित् खमेव तत् ॥७।६२।६॥

pramANam atra te svapna.dRSTa: abhuvana.vibhrama: | svapna: anu.bhUyate dRzyam na ca kim.cit kham eva tat ||

pramANam atra te your evidence here is svapna.dRSTa: seen in dream a.bhuvana.vi.bhrama: without entering vi the world.delusion + svapna: anubhUyate dRzyam dream is experienced as percept na ca kiMcit kham eva tat nor is kha space anything but That

*VLMitra.6. As an instance of this is your false vision of the world in your dream, of which you retain a real conception, though it is no other than an airy nothing or empty vacuity.

*Venk. This is like the dream: whatever is experienced in the dream is pure space (dimension) of consciousness.

यथा पश्यति वृक्षः स्वम् पत्र.पुष्प.फलादिकम् ।

yathA pazyati vRkSa: svam patra.puSpa.phala.Adikam |

स्व.संवेदन.नेत्रेण तथा एतद् दृष्टवान् अहम् ॥७।६२।७॥

sva.saMvedana.netreNa tathA etat dRSTavAn aham ||7|62|7||

yathA pazyati vRkSa: svam as a tree sees its own patra.puSpa.phala=Adikam leaves, flowers, fruit, &c., + sva.saMvedana.netreNa tathA thus by visual own.awareness as >kR à kAraNa, saMvid à saMvedana = etat dRSTavAn aham all this I am perceiving

*VLMitra.7. As a tree perceives in itself the growth of the leaves, fruits and flowers from its body; so I beheld all these rising in myself.

*Venk. This is like the dream: whatever is experienced in the dream is pure space (dimension) of consciousness.

यथा अम्बु.धिर् अनन्त.आत्मा वेत्ति सर्वाञ् जले.चरान् ।

yathA ambu.dhi: ananta.AtmA vetti sarvAn jale.carAn |

तरङ्ग.आवर्त.फेनांश् च तथा एतद् रुद्धवान् अहम् ॥७।६२।८॥

taraGga.Avarta.phenAn ca tathA etat ruddhavAn aham ||7|62|8||

yathA.how/as ambudhi.sea/waterbody.: ananta.boundless/endless.AtmA.self vetti.knows sarva.all/every.s.An jalecara .An + them taraGga.wave.Avarta.whirling.phena.foam.s.An ca.also/and tathA.thus etat.this.here ruddha.obstructed/suppressed.van.like aham.I

the boundless Self is like the sea

which knows all the sea.rovers and the foam of the whirling waves

thus all of This I see in me

*VLMitra.8. I saw all these in me, as the profound sea views the various marine animals in its bosom, as also the endless waves and whirlpools, and foam and froth, continually floating over its breast.

अवयवान् स्व.अवयवी यथा वेत्ति निज.आत्मनि ।

avayavAn sva.avayavI yathA vetti nija.Atmani |

अनन्यान् आत्मन: सर्गान् तथा एतान् बुद्धवान् अहम् ॥७।६२।९॥

ananyAn Atmana: sargAn tathA etAn buddhavAn aham ||7|62|9||

avayava.limb/member.s.An sva.Ur.self.avayavI.having.parts yathA.how/as vetti.knows in nija.inborn/native/natural.AtmA.self.ni + ananya.not.different/not.other.s.An than AtmA.self.na: sargAn m creations not different from self tathA.thus etAn.those buddhavAn.realizing aham.I

*VLMitra.9. In short as all embodied beings, are conscious of the constituent members of their own bodies; I had the consciousness of all existence in my all knowing soul.

*Venk. This is like the dream: whatever is experienced in the dream is pure space (dimension) of consciousness.

अद्य अपि तान् अहम् देहे व्योम्नि शैले जले स्थले ।

adya api tAn aham dehe vyomni zaile jale sthale |

तथा एव सर्गान् पश्यामि राम बोध.एकताम् गतः ॥७।६२।१०॥

tathA eva sargAn pazyAmi rAma bodha.ekatAm gata: ||7|62|10||

adya api even now tAn those aham dehe I in the body vyomni zaile jale sthale in the spacious sky, in mountains, in the water, on land, + tathA eva sargAn pazyAmi rAma

even so I see the creations, rAma, bodha.ekatAm gata: having come to the realization of oneness

*VLMitra.10. Râma, I still retain the concepts of whatever I saw on land and water, and in the hills and dales, as they are embodied with my body; and I yet behold the whole creation, as if it were imprest in my mind.

*Venk. Even now, on account of enlightenment, I behold all this. I am now one with all the enlightened beings; I know them all as my own self, without the division of subject, object and observation, since the one consciousness alone exists indivisibly.

पुरो ऽस्माकम् इदम् विश्वम् गृहस्य अन्तर् बहिस् तथा ।

pura: asmAkam idam vizvam gRhasya antar bahi: tathA |

पूर्ण mex तज् जगद्.वृन्द्यैर् वेद्मि बोध.एकताम् गतः ॥७।६२।११॥

pUrNam etat jagat*vRndyai: vedmi bodha.ekatAm gata: ||7|62|11||

pura: asmAkam idam vizvam before us is this universe gRhasya antar within the (body) house, bahi: tathA thus as outside + pUrNam etat (I know) this fulness jagat.vRndaiH by/with the multitude of worlds vedmi bodha.ekatAm gata: as gone to realized Oneness

*VLMitra.11. I see the worlds exposed before me, to be lying within and without myself, as they lay in the inside and outside of the house; and my soul is full with all these worlds, which are unified with my understanding.

यथा अम्भो रसताम् वेत्ति शैत्यम् वेत्ति यथा हिमम् ।

yathA ambha: rasatAm vetti zaityam vetti yathA himam |

स्पन्दे वेत्ति यथा वायुः तथा एतद् वेत्ति शुद्ध.धीः ॥७।६२।१२॥

spande vetti yathA vAyu: tathA etat vetti zuddha.dhI: ||7|62|12||

yathA.how/as ambhas.water rasatA.fluidity/juiciness.m vetti.knows zaitya.coldness/coolth.m vetti.knows yathA.how/as hima.snow.m + spanda.vibrant.motion.e vetti.knows yathA.how/as vAyu.wind/air .: tathA.thus etat.this.here vetti.knows zuddha.pure/clear.dhI.thot. :

as water knows liquidity,

and as snow knows frigidity,

as the wind knows in its mbility,

thus clear thought knows

this

*VLMitra.p.12.As water knows its fluidity, frost has its coldness, and air its ventilation, so the enlightened mind knows and scans the whole world within itself.

यो यो नाम विवेक.आत्मा शुद्ध.बोध.एकताम् गतः ।

ya: ya: nAma viveka.AtmA zuddha.bodha.ekatAm gata: |

सम एव मया एक.आत्मा वेद्मि स्व.आत्मानम् ईदृशम् ॥७।६२।१३॥

sama* eva mayA eka.AtmA vedmi sva.AtmAnam IdRzam ||7|62|13||

ya: ya: nAma vivekAtmA whoever is called a discerning soul zuddha.bodha.ekatAm gata:

having come to the realization of oneness + sama: eva mayA is the same with me ekAtmA vedmi I know as one Self svAtmAnam IdRzam such an ownSelf

*VLMitra.13. Whoever has a reasoning soul in him, and has attained a clear understanding; is possessed of the same soul as mine, which I know to be of the same kind.

अस्या दृष्टेः परिणतेर् वेत्तृ.वेदन.वेद्य=धीः ।

asyA* dRSTe: pariNate: vettR.vedana.vedya=dhI: |

न काचिद् अस्त्य् अभ्युदिता विज्ञान.आत्मा.एकता यतः ॥७।६२।१४॥

na kAcit asti abhyuditA vijJAna.AtmA.ekatA yata: ||7|62|14||

asyA: dRSTe: pariNate: of this ripening of Vision vettR.vedana.vedya=dhI: the thoughts of Knower, Knowing, & Knowable + na.not kAcit.anything .f. asti.is/exists abhyudita.arisen/sprung.from.A vijJAna.AtmA.ekatA yata: having come to the state of understanding the One Self

*VLMitra.14. After the understanding is perfected, by absence of knowledge of the subject and object, there is nothing that appears otherwise unto him, than the self same intelligent soul, which abides alike in all.

दिव्या दृग्.अद्रि.संस्थस्य तथा योजन.कोटि.गान् ।

divyA dRk.adri.saMsthasya tathA yojana.koTi.gAn |

भावान् वेत्ति बहि: च अन्तर् एवम् तद्.रुद्धवान् अहम् ॥७।६२।१५॥

bhAvAn vetti bahi: ca antar evam tat.ruddhavAn aham ||7|62|15||

divyA dRg .adri .saMstha .sya tathA yojana .koTi .ga .An + bhAva .An vetti bahir ca antar outside & in

evam tat .ruddhavAn aham

#divyA

*VLMitra.15. And as a man seated on a high hill, sees with his clear.sightedness, all objects to the distance of many furlongs; so from my elevation of yoga meditation, saw with my clairvoyance, all things situated far and near and within and without me.

यथा भू.मण्डलम् भावान् निधि.धातु.रस.आदिकान् ।

yathA bhU.maNDalam bhAvAn nidhi.dhAtu.rasa.AdikAn |

वेत्त्य् एवम् तन्.मया बुद्ध max न्.अन्यद्.दृश्यम् आत्मनः ॥७।६२।१६॥

vetti evam tat.mayA buddham an.anyat.dRzyam Atmana: ||7|62|16||

yathA bhU.maNDalam as the earth.sphere bhAvAn Sir,

nidhi.dhAtu.rasa.AdikAn + vetti evam tat.mayA: buddham

ananyat.dRzyam Atmana: a percept not separate from Self

*VLMitra.16. As the earth perceives the minerals, metals and all things lying in its bowels; so I saw everything as identical with and no other than myself. (anânyat.]non alter.)

RAAMA said–

ब्रह्मन्न् अनुभवत्य् एवम् त्वयि तामरस.ईक्षण ।

brahman* anubhavati evam tvayi tAmarasa.IkSaNa |

सा किम् कृतवती ब्रूहि कान्ता आर्या.पाठ.पाठिनी ॥७।६२।१७॥

sA kim kRtavatI brUhi kAntA AryA.pATha.pAThinI ||7|62|17||

brAhmaNa,

when you so experience

(day.lotus.eyes!)

sA kim kRtavatI brUhi

tell me what happened with her,

kAntA AryA.pATha.pAThinI

the girl singing that AryA song

brahman hey Brahmin,

anubhavati evam tvayi tAmarasa.IkSaNa + sA kim kRtavatI brUhi kAntA AryA.pATha.pAThinI

*VLMitra.17. Râma rejoined:.Be this as it may, but tell me, O Brahman, what became of that bright eyed (lit. aureate.eyed) dame, that had been reciting the ârya verses.

*Venk. In answer to the question concerning the lady, VASISTHA said: She, too, with a space.body stood with me in space. I had not noticed her earlier. Though she was endowed with a space.body, she was able to communicate with me (who also had a space.body) in a cultured voice and diction, even as in dream one speaks to another.

VASISHTHA said..

ता mex व आर्याम् पठनी सा तथा एव अनुनय अन्विता ।

tAm eva AryAm paThanI sA tathA eva anunaya anvitA |

मत्.समीपे नभो.देहा व्योम्नि देवी इव संस्थिता ॥७।६२।१८॥

mat.samIpe nabha:.dehA vyomni devI iva saMsthitA ||7|62|18||

the girl who sang the AryA song

just then drew near to me

and stood before me like a sky.bodied goddess

tAm eva AryAm paThanI sA tathA eva anunaya anvitA + mat.samIpe nabha:.dehA vyomni devI iva saMsthitA

*VLMitra.p.18 Vasishtha replied:.That aerial lady who recited in the arya meter came courteously towards me and sat beside me in the air.

यथा अहम् आकाश.वपुस् तथा एव असौ स्वरूपिणी ।

yathA aham AkAza.vapu: tathA eva asau svarUpiNI |

तेन दृष्टा न सा पूर्वम् देहेन ललना मया ॥७।६२।१९॥

tena dRSTA na sA pUrvam dehena lalanA mayA ||7|62|19||

yathA aham AkAza.vapu: tathA eva asau svarUpiNI + tena dRSTA na sA pUrvam dehena lalanA mayA

just as I was a Space.body, such also was her own nature

and so she was not at.first clearly visible to me

#lal #lalana .adj. sporting, playing, coruscating (as light or colour) bh.pur.

*VLMitra.19. But she being as aeriform as myself, could not be seen by me in her form of the spirit. (Do not the spirits see each other?).

*Venk. .. Though she was endowed with a space.body, she was able to communicate with me (who also had a space.body) in a cultured voice and diction, even as in dream one speaks to another.

अहम् आकाश.मात्र.आत्मा सा ख.मात्र.शरीरिणी ।

aham AkAza.mAtra.AtmA sA kha.mAtra.zarIriNI |

जगज्.जालम् ख.मात्रम् तद् इति तत्र तदा स्थितम् ॥७।६२।२०॥

jagat.jAlam kha.mAtram tat iti tatra tadA sthitam ||7|62|20||

I am the Space.form=Self

she is a space.form=body

the world.net is a space.form

situate there and then as "That"

aham AkAza.mAtra.AtmA sA kha.mAtra.zarIriNI + jagat.jAlam kha.mAtram tat iti tatra tadA sthitam

* AkAsha.Space = elemental void / kha.space = personal room

*VLMitra.20. I was of the aeriform spirit, and she also had an airlike body; and worlds appeared as empty air, in my airy meditation in aerial seat (of the sky where I was seated).

RAAMA said–

शरीर.स्थान.करण.प्रयत्न.प्राण.सम्भवैः ।

zarIra.sthAna.karaNa.prayatna.prANa.sambhavai: |

यद् उदेति वचो वर्णैस् तत् कुतस् तादृशाकृतेः ॥७।६२।२१॥

yat udeti vaca: varNai: tat kuta: tAdRza.AkRte: ||7|62|21||

zarIra.sthAna.karaNa=prayatna.prANa.sambhavai: + by body.locus.cause.effort.Air.becomings yat udeti what arises

vaca: varNai: tat kuta: tAdRza.AkRte:

*VLMitra.21. Râma rejoined:.The body is the seat of the organs of sense and action of breathing, how then could the bodiless spirit utter the sounds of the articulate words which composed the verse?

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

रूप.आलोक.मनस्कारः कुतो नाम आत्मनाम् इति ।

rUpa.Aloka.manaskAra: kuta: nAma AtmanAm iti |

ब्रूहि मे भगवन् तत्त्वम् यथा.वृत्तम् च निश्चयम् ॥७।६२।२२॥

brUhi me bhagavan tattvam yathA.vRttam ca nizcayam ||7|62|22||

rUpa.Aloka.manaskAra: when there is mentation of form and light kuta: nAma AtmanAm iti where do these two come from? + brUhi me bhagavan tell me, Lord, tattvam yathA.vRtta: ca nizcayam truly as.it.is for.certain

*VLMitra.22. How is it possible for a bodiless spirit, either to see a sight or think of anything (without the eye & mind). Explain to me these inexplicable truths, of the facts you have related.

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

* rUpa.Aloka.manaskAra: the mentation of form and light kuta: nAma AtmanAm iti

whence/how exactly by these two brUhi me bhagavan tell me, Lord, tattvam yathA.vRtta: ca nizcayam and the truth/Thatness as.it.happens certainly

VASISHTHA said–

रूप.आलोक.मनस्कारा: शब्द.पाठ.वचांसि च ।

rUpa.Aloka.manaskArA: zabda.pATha.vacAMsi ca |

यथा स्वप्ने नभस्य् एव सन्ति तत्र तथा अम्बरे ॥७।६२।२३॥

yathA svapne nabhasi eva santi tatra tathA ambare ||7|62|23||

as for the mentations of form

and light in dream, they are only

chit.Consciousness, which arises

thus, there, as that perception, and

is situate as space.nature.

yathA svapne as in dream rUpa.Aloka.manaskArA: mentations of form and light zabda.pATha.vacAMsi ca and utterances of words and meaning ??? +++ nabhasi eva santi being only in space tatra tathA ambare are there thus in the sky

*VLMitra.23. Vasishtha replied:.The seeing of sights, the thinking of thoughts, and the uttering of sounds; are all productions of empty air, as they occur in our airy dreams (i.e. they are all caused by air). (The air being the receptacle of the light of things, the vehicle of sound, and framer of fancy).

*vwv.316/23. As forms, lights, perceptions, sounds, recitations and words exist only in the sky (or void) in a dream, so are they in the ether (or void) in that (waking state).

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

रूप.आलोक.मनस्कारैः स्वप्ने चिन्.नाम एव ते ।

rUpa.Aloka.manaskArai: svapne cit.nAma eva te |

यथा उदेति तथा तत्र तद् दृश्यम् ख.आत्मकम् स्थितम् ॥७।६२।२४॥

yathA udeti tathA tatra tat dRzyam kha.Atmakam sthitam ||7|62|24||

as for the mentations of form

and light in dream, they are only

chit.Consciousness, which arises

thus, there, as that perception, and

is situate as space.nature.

rUpa.Aloka.manaskArai: svapne w/ form.light.mentations in dream cin.nAma eva te

they are only namely Chit + yathA udeti as it arises tathA tatra thus there tad dRzyam

that percept kha.Atmakam sthitam is situate as space.nature

*vwv.317/24. As the sky (or space) of consciousness alone rises with forms, lights, perceptions, sounds, recitations and words exist only in the sky (or void) in a dream, so are they in the ether (or void) in that (waking state).

*VLMitra.24. The sight of a thing and the thought of any thing, depend on the aerial intellect, as they do in our aerial dream; and these are impressed in the hollowness of the intellect, both in the waking as well as dreaming states.

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

न केवलम् तु तद् दृश्यम् यावत् तु विषयम् वयम् ।

na kevalam tu tat dRzyam yAvat tu viSayam vayam |

जगच् च इदम् ख mex व अच्छम् यथा तन् नस् तथा अखिलम् ॥७।६२।२५॥

jagat ca idam kham eva accham yathA tan na: tathA akhilam ||7|62|25||

na kevalam tu tad dRzyam but not entirely that sight/percept yAvat tu viSayam vayam but whatever is a sense.object + jagat ca idam kham eva accham and this world indeed is crystal space yathA tan nas tathA akhilam as That for us is thus everything

*VLMitra.25. Not only is that sight, but whatever is the object of any of our senses, and the whole world itself, is the clear and open sky; (and the idea of their substantiality, is altogether erroneous).

*vwv.318/25. That visible object is indeed not absolute till it is our object of experience. We (as experiencing individuals) and this (visible) world are just clear void. As that (void or dream.world) is, so is the entire (world).

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

परमार्थ.महाधातुर् वेद्य.निर्मुक्त.चिद्.वपुः ।

paramArtha.mahAdhAtu: vedya.nirmukta.cit.vapu: |

एवम् नाम स्वयम् भाति स्वभावस्य इव निश्चयः ॥७।६२।२६॥

evam nAma svayam bhAti svabhAvasya iva nizcaya: ||7|62|26||

paramArtha.mahAdhAtur highSense.Elementality vedya.nirmukta.cid.vapu: knowable.free.cit.body + evam nAma svayam bhAti thus namely/evidently it shines by itself svabhAvasya iva nizcaya: as.if certain self.becoming

*VLMitra.26. The transcendent first principle, is of the form of the unknowable intellect; which exhibits itself in the constitution of the universe, which is verily its very nature. (Hence called the mundane God or the god of nature; or as the poet says: Whose body nature is, and god the soul).

.ABComm. .. svabhAvasya jagat.vAsanôpahita.cit.svabhAvasya ||7|62|

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

शरीर.स्थान.करण.सत्तायाम् का तव प्रमा ।

zarIra.sthAna.karaNa.sattAyAm kA tava pramA |

यथा एव तेषाम् देह.आदि तथा अस्माकम् इदम् स्थितम् ॥७।६२।२७॥

yathA eva teSAm deha.Adi tathA asmAkam idam sthitam ||7|62|27||

zarIra.sthAna.karaNa.sattAyAm kA tava pramA +

of Body

as situate in cause and reality

what is your proof?

yathA eva teSAm deha.Adi

just as, for those(are) the body &c

tathA asmAkam idam sthitam

thus is this our state

*vwv.319/27. What is your notion about the reality of the body, places and actions (in a dream)? Just as the body and the like are to those (who dream), so is this (world of the waking state) to us.

*VLMitra.27. What proof have you of the existence of the body and its senses? Matter is mere illusion, and as it is with other body, so it is with ours also. (The sruti says: see the formless one under all forms &c.).

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

यथा एव तत् तथा एव इदम् तथा एव इदम् यथा एव तत् ।

yathA eva tat tathA eva idam tathA eva idam yathA eva tat |

असत् सत्ताम् इव गतम् सच् च असद् इव च स्थितम् ॥७।६२।२८॥

asat sattAm iva gatam sat ca asat iva ca sthitam ||7|62|28||

just as That is thus This

thus also This is as.if That

the unreal having gone to a real state

and the real seeming to be in the unreal

yathA eva tat tathA eva idam tathA eva idam yathA eva tat + asat sattAm iva gatam sat ca asat iva ca sthitam

*VLMitra.28. This is as that One, and that is as this. (i. e. The world appears to be as the intellect shows it &c.). But the unreal (matter) is taken for the real (spirit); and the real is understood as an unreality.

यथा स्वप्ने धर.अध्व.आदि.पृष्ठ.व्यवहृतिर् नभः ।

yathA svapne dhara.adhva.Adi.pRSTha.vyavahRti: nabha: |

तदा ह्य् अहम् च त्वम् सा च तद् इदम् च तथा नभः ॥७।६२।२९॥

tadA hi aham ca tvam sA ca tat idam ca tathA nabha: ||7|62|29||

yathA svapne as in dream dhara.adhva.Adi.pRSTha.vyavahRti: on earth, on its roads &c proceeding nabha: is space/sky + tadA hy aham just so is "I" ca tvam sA ca

and "you" and "she" tad idam ca and "that" and "this" tathA nabha: is also space/sky

*vwv.320/29. As the activity on the surface of the earth, road and the like in a dream is empty space, so also, at the time of waking, I, you, she, that and this are indeed empty space.

*VLMitra.29. As the uses that are made of the earth, its paths and houses in a dream, prove to be false and made in empty air upon waking; so the applications made of the words my, thy, his &c., made in our waking, are all buried in oblivion in the state of our sound sleep, (when we have lost the consciousness of our personality).

*Venk. What sort of certainty do you have to assert the existence of the inner senses? We had bodies similar to them. This is true in my case, yours, hers and everything else.

yathA svapne as in dream dhara.adhva.Adi.pRSTha.vyavahRti: on earth, on its roads &c proceeding nabha: is space/sky + tadA hy aham just so is "I" ca tvam sA ca and "you" and "she" tad idam ca and "that" and "this" tathA nabha: is also space/sky

यथा स्वप्ने नृभिर् युद्ध.कोलाहल.गमागमाः ।

yathA svapne nRbhi: yuddha.kolAhala.gamAgamA: |

असन्तो ऽप्य् अनुभूयन्ते संसार.निकरास् तथा ॥७।६२।३०॥

asanta: api anubhUyante saMsAra.nikarA: tathA ||7|62|30||

yathA svapne nRbhi: just as by human.beings in a dream yuddha.kolAhala.gama.a/AgamA: the comings and goings and bustle of battle asanta: api anubhUyante

are experienced, even tho not.So saMsAra.nikarA: tathA thus are the saMsAra.winnowings like windblown husks of harvest

*vwv.321/30. As fight, uproar, going and coming, though unreal, are experienced by men in a dream, so are the multitudes of worldly lives.

*Venk.30.31 Just as one experiences warfare in one's dream, even so do people experience the events in this creation as if they were real. However, all illustrations are inadequate and truth is beyond words.

*VLMitra.30. All our struggles, efforts and actions in life time, are as false and void as empty air; and resemble the bustle, commotion nod fighting of men in dream, which vanish into nothing in their waking.

yathA svapne nRbhi: just as by human.beings in a dream yuddha.kolAhala.gama.a/AgamA: the comings and goings and bustle of battle asanta: api anubhUyante are experienced, even tho not.So saMsAra.nikarA: tathA thus are the saMsAra.winnowings like windblown husks of harvest

वक्षि चेत् स्वप्न.दृश्य.श्रीः कस्मात् तद् असमञ्जसम् ।

vakSi cet svapna.dRzya.zrI: kasmAt tat asamaJjasam |

अवाच्य mex तद् धर्तुर् हि न अन्यो ऽस्त्य् अनुभव.स्थितेः ॥७।६२।३१॥

avAcyam etat dhartu: hi na anya: asti anubhava.sthite: ||7|62|31||

if you ask svapna.dRzya.zrI: kasmAt "Wherefrom is the wealth of dream.objects," tat asamaJjasam that is inappropriate: + avAcyam etad dhartur hi there is nothing at.all to be said about its support na anya: asti anubhava.sthite: there is no other of the state of experience

*VLMitra.31. If you ask whence comes this phenomenon of dreaming, and whence proceed all its different shapes and varieties? To this nothing further can be said regarding its origin, than that it is the reproduction or remembrance of the impressions (preserved n the mind).

कथम् आलक्ष्यते स्वप्न इति प्रष्टुः प्रकथ्यते ।

"katham AlakSyate svapna*" iti praSTu: prakathyate |

यथा एवम् पश्यसि इत्य् एव हेतुर् अत्र अस्ति न इतर: ॥७।६२।३२॥

yathA evam pazyasi iti eva hetu: atra asti na itara: ||7|62|32||

"katham AlakSyate svapna:" "How does a dream appear?"

iti praSTu: prakathyate +

yathA evam pazyasi just as you see/know it iti eva so indeed hetu: atra asti netara: the cause here is not different

*Venk. If one were to ask, "How do you see a dream?" the answer would be "As you see it". All this is for your understanding:

*VLMitra.32. In answer to the question, why and how does a dream appear to us it may only be said that, there is no other cause of its appearance to you, than that of the appearance of this world unto you: (i.e. as you see this before you, so you see the other also).

स्वप्न.जन्तुर् इव व्योम्नि भाति प्रथम.सर्गतः ।

svapna.jantu: iva vyomni bhAti prathama.sargata: |

प्रभृत्य् एव विराड्.आत्मा खे ख mex व परस्परे ॥७।६२।३३॥

prabhRti eva virAT.AtmA khe kham eva paraspare ||7|62|33||

svapna.jantu: iva like a dream.person vyomni bhAti prathama.sargata: he appears in the spacious sky from the beginning of creation + prabhRti eva virAD.AtmA khe and thence in the (personal) Kha sky as the soul of Virât

kham eva paraspare

#kha space, AkAza; often used in the sense of subtle.body=space. svapna.jantur iva vyomni bhAti prathama.sarga.ta: | prabhRty eva virAD.AtmA khe kham eva paraspare || y7062.033.

*Venk. If one were to ask, "How do you see a dream?" the answer would be "As you see it". All this is for your understanding:

*VLMitra.33. We have the dreaming man, presented to us in the person of Viraj from the very beginning of creation; and this being is situated in open air with its aeriform body, in the shape of the dreamer and dream mixed up together.

स्वप्न.शब्देन बोध.अर्थम् तव व्यवहराम्य् अहम् ।

svapna.zabdena bodha.artham tava vyavaharAmi aham |

दृश्यम् त्व् इदम् न सन् न असन् न स्वप्नो ब्रह्म केवलम् ॥७।६२।३४॥

dRzyam tu idam na san na asan na svapna: brahma kevalam ||7|62|34||

svapna.zabdena bodha.artham tava vyavaharAmi aham + dRzyam tu idam na san na asan na svapna: brahma kevalam

I use the word "dream"

for the purpose of your awakening

but this Percept being neither real nor unreal,

is not a dream but the Immensity entirely

*VLMitra.34. The word dream that I have used and adduced to you, as an instance to explain the nature of the phenomenal world; is to be understood as it is neither a reality nor an unreality either, but the only Brahma himself.

अथ, राघव, सा कन्ता मया कान्त.अनुषङ्गिणी ।

atha, rAghava, sA kantA mayA kAnta.anuSaGgiNI |

संविदम् तन्.मयीम् कृत्वा पृष्टा इदम् दृश्य.रूपिणी ॥७।६२।३५॥

saMvidam tat.mayIm kRtvA pRSTA idam dRzya.rUpiNI ||7|62|35||

atha rAghava and so, rAghava, sA kantA that beauty mayA kAnta.anuSaGgiNI by me a loving companion + saMvidam tat.mayIm kRtvA a concept made in that form

pRSTA idam dRzya.rUpiNI

*VLMitra.35. Now Râma, that lovely lady who became my loving companion, was accosted by me in the form in which I beheld her in my consciousness.

#saJj #anuSaJj > #anuSaGgin .mfn. addicted or attached to , connected with , or "common, prevailing" Mn. vî , 52.

#pRSTa mfn. (prach.) asked, inquired, questioned, interrogated, demanded, wished for, desired, welcome

व्यवहारः यथा उदेति स्वप्ने स्वप्न.जनैः सह ।

vyavahAra: yathA udeti svapne svapna.janai: saha |

तथा तदा तया सार्धम् व्यवहारः मम उदितः ॥७।६२।३६॥

tathA tadA tayA sArdham vyavahAra: mama udita: ||7|62|36||

vyavahAra: yathA udeti svapne as business arises in dream svapna.janai: saha with dream.people + tathA tadA tayA sArdham thus then together.with that vyavahAra: mama udita: my business is arisen

*VLMitra.36. I conversed with her ideal figure, and in my clairvoyant state, just as men seen in a dream, talked with one another: (or as spirits commune and communicate with themselves).

*Venk. .. There is no essential difference between the dream state and this visible creation. That experience which immediately precedes the waking state is known as a dream; that experience or knowledge which arose in the beginning of this world.creation is known as the waking state.

vyavahAra: yathA udeti svapne as business arises in dream svapna.janai: saha with dream.people + tathA tadA tayA sArdham thus then together.with that vyavahAra: mama udita: my business is arisen

यथा एव स्वप्न.संकाशो व्यवहारः ख mex व सः ।

yathA eva svapna.saMkAza: vyavahAra: kham eva sa: |

तथा एव त्वम् इमम् विद्धि माम् आत्मानम् जगच् च खम् ॥७।६२।३७॥

tathA eva tvam imam viddhi mAm AtmAnam jagat ca kham ||7|62|37||

what you do is only the semblance of a dream: it is only

your personal space. You should know this as the space of me myself.

yathA eva svapna.saMkAza: vyavahAra: as your business is only the semblance of a dream, kham eva sa: it is only personal space; su.kha, du:kha + tathA eva tvam imam viddhi likewise you should know this mAm AtmAnam jagat ca kham as the space of me myself

*VLMitra.37. Our conference together, was of that spiritual kind, as it was held between men in a dream; so was our conversation as airy, as our persons and spirits; and so Râma, must you know the whole worldly affair, is but an airy and fairy play.

*Venk. The truth is that this universe as well as all that you see in your dream is but Brahman. There is no essential difference between the dream state and this visible creation. That experience which immediately precedes the waking state is known as a dream; that experience or knowledge which arose in the beginning of this world.creation is known as the waking state.

यथा स्वप्न.जगद्.रूपम् ख mex व एवम् इदम् जगत् ।

yathA svapna.jagat.rUpam kham eva evam idam jagat |

जाग्रद्.आदौ स हि स्वप्नः सर्ग.आदौ जगद्.उद्भवः ॥७।६२।३८॥

jAgrat.Adau sa hi svapna: sarga.Adau jagat.udbhava: ||7|62|38||

yathA svapna.jagat.rUpam as a dream.world.form kham eva evam idam jagat + this world is only personal space jAgrat.Adau sa hi svapna: in Waking.&c it is just dream sarga.Adau jagat.udbhava: in Creation.&c is the becoming of the world

*VLMitra.38. So the world is a dream, and the dream a phantasm of air; they are the same void with but different names; the phantom of the waking day time, being called the world, and of sleeping night time a dream.

*Venk.38.39 The experience of the existence of the world is a long dream, or it is a void. It is pure consciousness because it is established in the eternal reality.

स्वप्नो ऽयम् जगद्.आभोगो न किंचिद् वा ख mex व च ।

svapna: ayam jagat.Abhoga: na kiMcit vA kham eva ca |

निर्मलम् ज्ञप्तिता.मात्रम् इत्थम् सन्.मात्र.संस्थितम् ॥७।६२।३९॥

nirmalam jJaptitA.mAtram ittham sat.mAtra.saMsthitam ||7|62|39||

svapna: ayam jagat.Abhoga: this dreamed world.experience/expanse is na kiMcid

not anything vA kham eva ca or else just kha.space +

nirmalam jJaptitA.mAtram ittham san.mAtra.saMsthitam

*VLMitra.39. This scene of the world, is the dream of the soul; or it is the empty air or nothing; it is the clear understanding of God or his own essence that is so displayed.

*Venk.38.39 The experience of the existence of the world is a long dream, or it is a void. It is pure consciousness because it is established in the eternal reality.

स्वप्नस्य विद्यते द्रष्टा स.आकारो युष्मद् आदिकः ।

svapnasya vidyate draSTA sa.AkAra: yuSmat Adika: |

द्रष्टा तु सर्ग.स्वप्नस्य चिद्व्योम एव अमलम् स्वतः ॥७।६२।४०॥

draSTA tu sarga.svapnasya cit.vyoma eva a.malam svata: ||7|62|40||

svapnasya vidyate draSTA of a dream there is known a Seer sa.AkAra: with embodiment as yuSmat.Adika: "you" &c + draSTA tu but the Seer is sarga.svapnasya the seer of a creation.dream cid.vyoma eva amalam svata: only pure cit.space in himself

*vwv.322/40. A person like you with form is the seer of the dream. But, the seer of the dream that is creation is only the pure sky of Consciousness by itself.

*Venk.40.41.42 You are the witness or observer of your own dream; even so the infinite consciousness is the observer of the long dream known as creation. Even as the observer and the observed are consciousness, that which is in the middle (the observation) is also pure, indivisible and unmodified Brahman.

यथा द्रष्टा.अमलम् व्योम दृश्यम् तद्वद् गतम् तथा ।

yathA draSTA amalam vyoma dRzyam tadvat gatam tathA |

स्वप्न.रूप.जगत्य् उच्चैः जगत्त्वेन अमलम् नभः ॥७।६२।४१॥

svapna.rUpa.jagati uccai: jagattvena amalam nabha: ||7|62|41||

yathA draSTA.malam as the affect/impurity of the Seer vyoma dRzyam perceived space tadvad gatam tathA That.wise is gone thus + svapna.rUpa.jagati in the dream.form world uccais jagat.tvena higher than world.ness amalam nabha: is nonAffective/impure space

*VLMitra.41. As the viewer of the world is the clear vacuum of the intellect, so its view also is as clear as its viewer; the world being of the manner of a dream, it is as subtile as the rare atmosphere.

चिद्व्योम्नो ऽनाकृते: स्वप्नो हृदि स्फुरति य: स्वत: ।

cit.vyomna: an.AkRte: svapna: hRdi sphurati ya: svata: |

सर्गस् तस्य कुतस् तेन स.आकृतित्वम् कथम् भवेत् ॥७।६२।४२॥

sarga: tasya kuta: tena sa.AkRtitvam katham bhavet ||7|62|42||

cid.vyomna: in cit.space an.AkRte: without formation/embodiment svapna: hRdi sphurati a dream in the Heart manifests ya: svata: which of itself + sarga: tasya is a creation of That kuta: tena whence thus sa.AkRtitvam katham bhavet with a state of formation/embodiment does it become?

*VLMitra.42. When the empty dream of the world appears of itself, in the vacuous and formless intellect within the hollow of the mind (or heart) and has no substantiality in it; how then is it said to be a material substance, when it is perceived in the same manner by the immaterial intellect.

स.आकारस्य एव यत् स्वप्न.जगत् तद् व्योम निर्मलम् ।

sa.AkArasya eva yat svapna.jagat tat vyoma nirmalam |

निराकारस्य चित्.व्योम्नः सर्गः स्वप्नः कथम् न खम् ॥७।६२।४३॥

nirAkArasya cit.vyomna: sarga: svapna: katham na kham ||7|62|43||

sAkArasya eva even of yat svapna.jagat tat what is, for the the embodied, their dream.world vyoma nirmalam is immaculate spacious sky + nirAkArasya cid.vyomna: of unembodied cit.space sarga: svapna: the creation is a dream katham na kham why not kha space

*VLMitra.43. When the visionary world, appearing in a dream of corporeal beings as ourselves, proves to be but empty void and vacuity; how do you take it for a material substance, when it is contained in its immaterial form, in the incorporeal spirit and intellect of God, and why not call it an empty air, when it resides in the manner of a dream in the Divine Intellect.

*Venk. Such being the case, how can this creation be considered solid and substantial or material? Even the dream of embodied (with form) beings like you is immaterial. How can the long dream of infinite consciousness which has no form come to have form? Hence, it is uncreated Brahman alone.

निरुपादान.सम्भार max भित्तौ एव चिन्नभः ।

nir.upAdAna.sambhAram abhittau eva cit.nabha: |

पश्यत्य् अकृत mex व इमम् जगत्.स्वप्नम् कृतम् तथा ॥७।६२।४४॥

pazyati akRtam eva imam jagat.svapnam kRtam tathA ||7|62|44||

nir.upAdAna.sambhAram without concatenation of causes a.bhittau eva cin.nabha: the wall.less cit.space + pazyati akRtam eva sees the unmade also imam jagat.svapnam as this world.dream kRtam tathA made thus

*VLMitra.44. The Lord sees this uncreated world, appearing before him as in a dream.

*vwv.323/44. The sky of Consciousness, without any material cause or requisites, or even without a ground to work upon, perceives this uncreated dream.world as (it perceives) the created one.

#dA #AdA #upAdA #upAdAna.m upa.AdAna उपादानम् Appropriating; taking, receiving, getting; विश्रब्धं ब्राह्मणः शूद्राद् द्रव्योपादानमाचरेत् Ms.8.417; 12.7; विद्या˚ K.75.; Taking.away.from. Employment, using; becoming familiar with. • Mention, enumeration; • Withdrawing the organs of sense and perception from the external world and its objects. • The material out of which anything is made, the material cause. • A mode of expression in which a word used elliptically, besides retaining its own primary sense, conveys another (in addition to that which is actually expressed); स्वसिद्धये पराक्षेपः .. उपादानम् K.P.2. • (Buddh.) conception; grasping at or clinging to existence (caused by tRNa तृष्णा and causing bhava भव (• Effort of body or speech. • N. of the four contentments mentioned in sAMkhya.kArikA सांख्य.कारिका as prakRty.upAdAna.kAla.bhAga AkhyA: प्रकृत्युपादानकालभागाख्याः Sāṅ. K.5. •.• .Comp. upAdAna. .kAraNa.m .कारणम् a material cause; प्रकृतिश्चोपादान. कारणं च ब्रह्माभ्युपगन्तव्यम् Ś. B. .लक्षणा अजहत्स्वार्था q.v.; see K.P.2; S.D.14. • upAdAnam the act of taking for one's self, appropriating to one's self mbh. mn. &c.; • material of any kind, Vedântas.&c.; offering, present L. • #nirupAdAna. free from desire or clinging to life (cf. MWB. 44; 102 &c.).

मृद्व्या चिद्.आकाश.मृदा ब्रह्मणा ब्राह्मणेन खे ।

mRdvyA citdAkAza.mRdA brahmaNA brAhmaNena khe |

कृतो ऽपि न कृतः सर्ग.मण्डपो ऽक्ष.गवाक्षकः ॥७।६२।४५॥

kRta: api na kRta: sarga.maNDapa: akSa.gavAkSaka: ||7|62|45||

mRdvyA

by earthiness ???

cid.AkAza.mRdA the cit.space earth brahmaNA by the brahman brAhmaNena khe

the brahma.egg in space + kRta: api na kRta: tho made/done not done sarga.maNDapa: is the creation.house akSa.gavAkSa.ka: with its bullseye.window

*VLMitra.45 The Lord Brahma called Hiranyagarbha has framed this creation in air, with the soft clay of his empty consciousness. All these bodies with numerous cavities in them appear created and uncreated at the same time.

नो कर्तृता न च जगन्ति न भोक्तृता अस्ति

no kartRtA na ca jaganti na bhoktRtA asti

न अस्ति इति न अस्ति न च किंचिद् अतो बुधः सन् ।

na asti iti na asti na ca kiMcit ata: budha: san |

पाषाण.मौन max वलम्ब्य यथा.प्रवाहम्

pASANa.maunam avalambya yathA.pravAham

आचारम् आचर शरीरम् इह अस्तु मा वा ॥७।६२।४६॥

AcAram Acara zarIram iha astu mA vA ||7|62|46||

na.u kartRtA not any Doerness na ca jaganti nor worlds na bhoktRtA asti not Enjoyerness is there na.not asti.is/exists iti.so/as na.not asti.is/exists na.not ca.also/and kiMcit.anything/whatever

atas.x. budha.x.: san.being +

pASANa.x.mauna.x.m avalambya.x.

yathA.how/as.pravAha.x.m AcAra.custom/conduct.m AcAra.custom/conduct zarIra.body.m iha.here/in.this.world astu.let.be

mAa .x.

vA.or/else

.*AcAra.custom/conduct

.*astu.let.be

*VLMitra.46. There is no causality, nor the created worlds nor their occupants; know there is nothing and nothing at all, and knowing this likewise and as mute as stone; and go on doing your duties to the last, and care not whether your body may last long or be lost to you.

oॐm

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santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

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