fm4003 1.oc31 Memory in Creation.z24

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Oct 28, 2019, 9:58:30 AM10/28/19

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fm4003 1.oc31 Memory in Creation.z24

https://www.dropbox.com/s/574l6kl6jrggsiy/fm4003%201.oc31%20Memory%20in%20Creation%20.z24.docx?dl=0

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oॐm

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Raama said—

4.3.1

महाकल्पान्तसर्गादौ प्रथमोऽसौ प्रजापतिः । स्मृत्यात्मा जायते मन्ये स्मृत्यात्मैव ततो जगत् ॥१॥

महाकल्प.अन्त-सर्ग.आदौ प्रथम:_असौ प्रजापति: ।

mahAkalpa.anta-sarga.Adau prathama:_asau prajApati: |

स्मृति.आत्मा जायते मन्ये स्मृति.आत्मा_एव तत: जगत् ॥४।३।१॥

smRti.AtmA jAyate manye smRti.AtmA_eva tata: jagat ||4|3|01||

in the post-Doomsday Creation

first comes this prajA.pati,

Protector of the People.

A recollective.Soul is born,

so I think,

for thence the recollected soul is the world.

smRti-AtmA smRtyA_AtmA

mahAkalpa.anta-sarga.Adau - in the Creation that follows Doomsday -

prathama: asau - this first prajApati - Grandfather/People.protector -

smRti.AtmA jAyate - self.memory is born -

manye - I think/opine -

smRti.AtmA eva tata: jagat - self-memory is thus the world

*m. Sage, I feel that the first Prajapati, at the beginning of creation which occurs after great deluge, is born out of the self of memory of previous existence and this world is born out of that memory.

*vlm.1 Ráma said;--But it is related, that Brahmá--the lord of creatures, springs up by his reminiscence at the end of a kalpa, and stretches out the world from his remembrance of it, in the beginning of creation.

Vasishtha said—

वसिष्ठ उवाच ।

महाप्रलयसर्गादावेवमेतद्रघूद्वह । स्मृत्यात्मैव भवत्यादौ प्रथमोऽसौ प्रजापतिः ॥४।३।२॥

महा.प्रलय-सर्ग.आदौ_एवम् एतत् रघूद्वह ।

mahA.pralaya-sarga.Adau_evam etat raghUdvaha |

स्मृति.आत्मा_एव भवति_आदौ प्रथम:_असौ प्रजापति: ॥४।३।२॥

smRti.AtmA_eva bhavati_Adau prathama:_asau prajApati: ||4|3|2||

after Doomsday

at the beginning of a Creation

this

(Darling of the raghu Clan!)

is only this one Recorder*self that comes.to.be in the beginning

the first person: this Protector of the People, prajA.pati

* mahA.pralaya-sarga=Adau - after Doomsday, at the beginning of a Creation = evam etad - so this = raghUdvaha - (Darling of the raghu Clan!) = smRti.AtmA eva bhavati - this Memory.Self thus comes.to.be = Adau - in the beginning = prathama: asau prajApati: - the first person, this Protector of the People, prajApati.

#mahA.pralaya-sarga.Adi

raghUdvaha

smRti.AtmA

* smRti-Atman – the Memory-self, Recorder-self. .murty. ... the self of memory (smRti-Atman).

*vlm. the lord of creatures rises by his predestination {smRtyAtman? this is not translation, but commentary} and at the commencement of a new creation.

*manye - as.I.think -

तत्संकल्पात्मकजगत्स्मृत्यात्मैवमिदं ततः । भाति संकल्पनगरं स्थितं पूर्वं प्रजापतेः ॥४।३।०३॥

तत् संकल्प.आत्मक=जगत् स्मृति.आत्मा_एवम् इदम् तत: ।

tat saMkalpa.Atmaka=jagat smRti.AtmA_evam idam tata: |

भाति संकल्प-नगरम् स्थितम् पूर्वम् प्रजापते: ॥४।३।०३॥

bhAti saMkalpa-nagaram sthitam pUrvam prajApate: ||4|3|03||

that one

the world of conceiving things

the Recorder.self

This

from That

projected like a conceptual city

present before prajA.pati

* tat - that = saMkalpa.Atmaka=jagat - world is a conceptual thing = smRti.AtmA evam - self-memory so = idam tata: - is This from That = bhAti saMkalpa-nagaram - shining like a conceptual city = sthitam pUrvam prajApate: - situate before for the Grandfather.

tat saMkalpa.Atmaka=jagat -

smRti.AtmA_evam idam tata: =

bhAti saMkalpa-nagaram -

sthitam pUrvam prajApate:

tat saMkalpa.Atmaka=jagat

smRti.AtmA

saMkalpa-nagara

pUrvam

prajApati

*m.3 This world is the mental determination and conception of that Prajapati. It is the self of memory (Smriti-atma) of that Prajapati, This world shines like a city of gandharvas in the mental field of that Prajapati.

*vlm.3. It is by his will, that the world is stretched out from his recollection, and is manifested like an ideal city, in the presence of Brahmá--the creative power.

01 02 03

स्मृतिर्न सम्भवत्येव सर्गादौ परमात्मनः । जन्माभावात्कथं कुत्र नभसीव महाद्रुमः ॥४।३।४॥

स्मृति: न सम्भवति_एव सर्ग.आदौ परमात्मन: ।

smRti: na sambhavati_eva sarga.Adau paramAtmana: |

जन्म_अभावात् कथम् कुत्र नभसि_इव महाद्रुम: ॥४।३।४॥

janma_abhAvAt katham kutra nabhasi_iva mahAdruma: ||4|3|4||

surely

memory does not happen if the Creations are in the SuperSelf

birth without becoming?

how

where

how would memory appear?

where?

maybe in a forest in the sky

smRti: na sambhavati_eva - Memory does not become at.all -

sarga.Adau - in/when the creations - @ paramAtma.Absolute.Self na: |

janma abhAvAt katham kutra - ¿birth without becoming? how? where?

nabhasi_iva mahAdruma: - x

*vlm.4 The Supreme Being can have no memory of the past at the beginning of a new creation because he has no prior birth or death. Therefore this tree-in-the-sky of memory has no relation to Brahma.

Raama (answering question with question)—

राम* उवाच ।

न सम्भवति किं ब्रह्मन्सर्गादौ प्राक्तनी स्मृतिः । महाप्रलयसंमोहैर्नश्यति प्राक्स्मृतिः कथम् ॥५॥

न सम्भवति किम् ब्रह्मन् सर्ग.आदौ प्राक्तनी स्मृति: ।

na sambhavati kim brahman sarga.Adau prAktanI smRti: |

महा.प्रलय-संमोहै: नश्यति प्राक्.स्मृति: कथम् ॥४।३।०५॥

mahA.pralaya-saMmohai: nazyati prAk.smRti: katham ||4|3|05||

how would it come to be

Sir.brAhmaNa

in the beginning of a Creation

there is prior memory

by all the delusions of Great.Doomsday

prior memory is destroyed

—

correct

na sambhavati kim brahman x

sarga.Adau prAktanI smRti: |

mahA.pralaya-saMmohai: x

nazyati prAk.smRti: katham - x

*m.5. Sri Rama 5 O sage, why is memory not possible in Brahman? How does all memory get destroyed by the bewilderment of great deluge?

*vlm.5. Ráma asked;--Does not the reminiscence of the past, continue in Brahmá at his recreation of the world; and so the former remembrance of men upon their being reborn on earth?

#sRj -> #sarga: [>sRj, "SuRge"] letting go, discharging • voiding (as excrement [shitting]) MBh. R. • a herd let loose • a draught of air • a downpour (of any fluid) •• emission or creation of matter, primary creation (opp. #pratisarga - "secondary creation"), creation of the world (as opp. to its #pralaya "dissolution", and #sthiti, "maintenance in existence" • #AsargAt - "from the creation or beginning of the world" • (with #daiva - "a divine creation", "a god") • a section, chapter, book, canto (esp. in an epic poem).

Vasishtha said—

वसिष्ठ* उवाच ।

ये महाप्रलये प्राज्ञाः सर्वे ब्रह्मादयः पुरा । किल निर्वाणमायातास्तेऽवश्यं ब्रह्मतां गताः ॥४।३।०६॥

ये महाप्रलये प्राज्ञा: सर्वे ब्रह्म.आदय: पुरा ।

ye mahApralaye prAjJA: sarve brahma.Adaya: purA |

किल निर्वाणम् आयाता: ते_अवश्यम् ब्रह्मताम् गता: ॥४।३।०६॥

kila nirvANam AyAtA: te_avazyam brahmatAm gatA: ||4|3|06||

ye mahApralaye prAjJA: x

sarve brahma.Adaya: purA |

kila nirvANam AyAtA: x

te_avazyam brahmatAm gatA: - x

these who

on Great Doomsday

are Very prAjna-Wise

—everybody—

just like brahmA the Immense

in days gone.by

they

reach nirvANa

since they have come to the brahmic State

*m.6. Sri Vasista 6 O Rāma, all-wise intelligent people existing before deluge attain Nirvana and Brahman state.

*vlm.6. Vasishtha replied:--All intelligent beings, including Brahmá and all others of the past age, that obtain their nirvána or extinction, are of course absorbed in One Brahmá, (and have lost their remembrance of every thing concerning their past lives).

*jd.6 - ye – these who = mahApralaye – on Great Doomsday = prAjJA: sarve – the Very Wise, all of them = at Doomsday = those who are prAjna.Wise = like brahmA the Immense = from days gone.by = brahma.Adaya: purA x kila nirvANam AyAtA: x te_avazyam brahmatAm gatA: - x.

04 05 06

प्राक्तनः कः स्मृतेः कर्ता तस्मात्कथय सुव्रत । स्मृतिर्निर्मूलतां याता स्मर्तुर्मुक्ततया यतः ॥७॥

प्राक्तन: क: स्मृते: कर्ता तस्मात् कथय सुव्रत ।

prAktana: ka: smRte: kartA tasmAt kathaya suvrata |

स्मृति: निर्मूलताम् याता स्मर्तु:_मुक्ततया यत: ॥४।३।०७॥

smRti: nirmUlatAm yAtA smartu:_muktatayA yata: ||4|3|07||

* prAktana: ka: smRte: - what prior memory = kartA - the Doer = tasmAt kathaya suvrata - from that tell me, clever lad, = smRti - memory = nirmUlatAm yAtA - having.come to rootlessness = smartu:_muktatayA yata: - of.memory by Freedom whence (come)?.

prAktana: ka: smRte: - what prior memory =

is the Doer?

after that tell me (clever lad)

when memory has come to rootlessness =

smartu:_muktatayA yata: - whence by the Freedom ....

*m.7 And so O Rāma of good practices, how can they become owners of all previous action? They attain liberation when they are free from all memory.

*vlm.7. Now tell me, my good Ráma, where do these past remembrances and remembrancers abide any more, when they are wholly lost, at the final liberation (or extinction) of the rememberers?

अतः स्मर्तुरभावेन स्मृतिर्वोदेति किं कथम् । अवश्यं हि महाकल्पे सर्वे मोक्षैकभागिनः ॥४।३।०८॥

अत: स्मर्तु: अभावेन स्मृति: वा_उदेति किम् कथम् ।

ata: smartu: abhAvena smRti: vA_udeti kim katham |

अवश्यम् हि महाकल्पे सर्वे मोक्ष.एक-भागिन: ॥४।३।०८॥

avazyam hi mahAkalpe sarve mokSa.eka-bhAgina: ||4|3|08||

. ..

ata: smartu: abhAvena x

smRti: vA_udeti kim katham |

avazyam hi mahAkalpe x

sarve mokSa.eka-bhAgina: - x

hence

thru the absence of Memory

–or whatever memory arises–

inevitably

on Great Doomsday

all are equal Freedom-Sharers

*m.8 When the owner of memory is absent, how can memory occur? At the time of great deluge all become partners and contenders for liberation.

*vlm.8. It is certain that all beings are liberated, and become extinct in Brahma at the great dissolution; hence there cannot be remembrance of anything in the absence of the persons that remember the same.

*sv.5-6-7-8 .... When there is no one to remember, how can memory exist?

*jd.8 - ata: smartu: abhAvena - hence thru the absence of Memory = smRti: vA udeti kim katham – or whatever memory arises = avazyam hi mahAkalpe – surely then on Great Doomsday = sarve mokSa_eka-bhAgina: - all are equal Freedom-Sharers.

नानुभूते ऽनुभूते च स्वतश्चिद्व्योम्नि या स्मृतिः ।

सा जगद्भूरिति प्रौढा दृश्या सास्त्येव चित्प्रभा ॥४।३।०९॥

न_अनुभूते_अनुभूते च स्वत: चित्.व्योम्नि या स्मृति: ।

na_anubhUte_anubhUte ca svata: cit.vyomni yA smRti: |

सा जगत्.भू: इति प्रौढा दृश्या सा_अस्ति_एव चित्.प्रभा ॥४।३।०९॥

sA jagat.bhU: iti prauDhA dRzyA sA_asti_eva cit.prabhA ||4|3|09||

na_anubhUte_anubhUte ca - when not experienced and when experienced =

svatas cit.vyomni yA smRti: - Ur.own Conscious.space which is Memory =

sA jagat.bhU: - is the becoming of the world -

iti prauDhA dRzyA

sA asti eva cit.prabhA

prauDha

dRzya

cit.prabhA

*sv.9 Thus, that memory which arose in consciousness (whether of previous experiences or otherwise) appears as the world.

*sv. At the conclusion of the cosmic dissolution, there arose the Creator of the universe who was nothing more than memory. The thoughts that arose from that memory constitute this world-appearance, which is no more real than a pie in the sky; for the memory from which the thoughts sprang has itself no valid basis, because all the deities of the previous world-cycle (like the creator Brahma, etc. ) had surely attained liberation. When there is no one to remember, how can memory exist?

*m.9 Whatever is that memory, which is experienced or not experienced, which is visible as world is nothing but the effulgence of Consciousness.

*vlm.9. The remembrance that lives impressed of itself in the empty space of individual Intellects, is verily the reservoir of the perceptible and imperceptible worlds. This reminiscence is eternally present before the sight of God, as a reflexion of his own Intellect.

07 08 09

भाति संवित्प्रभैवेयमनाद्यन्तावभासिनी । यत्तदेतज्जगदिति स्वयम्भूरिति च स्थितम् ॥४।३।१०॥

भाति संवित्-प्रभा_एव_इयम् अनाद्यन्ता.अवभासिनी ।

bhAti saMvit-prabhA_eva_iyam anAdyantA.avabhAsinI |

यत्.तत् एतत् जगत् इति स्वयम्भू:_इति च स्थितम् ॥४।३।१०॥

yat.tat etat jagat iti svayambhU:_iti ca sthitam ||4|3|10||

bhAti – it shines =

saMvit-prabhA eva – as projected awareness =

iyam anAdyantA_avabhAsinI – it is without beginning or end, a luminous splendor =

yat - which =

tat - that =

etaj.jagad iti – "this.world" =

svayambhU: iti ca sthitam – and is situate as svayambhU.Selfbecome.

*sv.10 That spontaneous world-appearance in the infinite consciousness is known as spontaneous creation.

*m.10 This opulence of Consciousness is a luminous reflection of that Supreme, the endless and beginningless one. This is the world which is born of self (by itself) and abides as such.

*vlm.10. It shines with the lustre of his self-consciousness, from time without beginning and end, and is identic with this world, which is therefore called to be self-born; (because it is i m.anent in the mind of God).

अनादिकालसंसिद्धं यद्भानं ब्रह्मणोऽइजम् । स आतिवाहिको देहो विराजो जगदाकृतिः ॥४।३।११॥

अन्.आदि-काल=संसिद्धम् यत् भानम् ब्रह्मण: निजम् ।

an.Adi-kAla=saMsiddham yat bhAnam brahmaNa: nijam |

स* आतिवाहिक: देह: विराज: जगत्_आकृति: ॥४।३।११॥

sa* AtivAhika: deha: virAja: jagat_AkRti: ||4|3|11||

an.Adi-kAla=saMsiddham

yad

bhAnam brahmaNa: nijam

sa:

AtivAhika: deha:

virAja: jagat AkRti:

#jan - #nijan - #nija -

#ativAhika - mfn. "swifter than the wind" - N. of the liGga.zaari1ra (but see #AtivAhika) • m. an inhabitant of the lower world {no source given} + #AtivAhika - mfn. (fr. #ativAha {???}), "fleeter than wind", (in vedAnta phil.) N. of the Traveler, the Effective subtle body ( liGga-zarIra}) + Pali -one who conveys or guides, a conductor (of a caravan) J. V, 471, 472 - In yv/FM, the Effective-Subtle=Body AtivAhika.Traveler/subtle.body -

virAja: - @virAj

*AB - virAjo btahfANDa-zarIrasya_opAdAna-bhUta AtivAhika: sUkSmo deha: sa paramAtmA_eva iti_artha: | tathAca brahmaiva sUkSma-sthUla-bhAvAropa-krameNa jagad AtmanA bhAti_iti bhAva: ||

*sv.11 This world-appearance assumed a certain ethereal form which is known as the cosmic person.

*m.11 The subtle today of that eternally effulgent Brahman shines as world.

*vlm.11. The spiritual body which is the attribute of God from time without beginning (that God is a spirit); is the same with Virája or manifestation of himself, and exhibits the form of the world or the microcosm (i.e. God-spirit-Viráj or cosmos).

परमाणाविदं भाति त्रिजगत्सवनाभ्रखम् । देशकालक्रियाद्रव्यदिनरात्रिक्रमान्वितम् ॥४।३।१२॥

परमाणौ_इदम् भाति त्रि.जगत् स-वन.अभ्र=खम् ।

paramANau_idam bhAti tri.jagat sa-vana.abhra=kham |

देश.काल-क्रिया-द्रव्य-दिन-रात्रि-क्रम.अन्वितम् ॥४।३।१२॥

deza.kAla-kriyA-dravya-dina-rAtri-krama.anvitam ||4|3|12||

in/when the paramANu.Superatom\Singularity -

idam.this.one- bhAti - shines/appears the - *trijagat - Triple.World - sa-vana.abhra=kham - as the wind&cloud&sky above -

deza.kAla-kriyA-dravya-dina-rAtri-krama-anvitam -

with/by Place.Time-Action-substance-day.night-order-provided =

are endowed with substantial Action ordered by Place&Time

*sv.12 In one small atom all the three worlds appear to be, with all their components like space, time, action, substance, day and night.

*m.12 This world luminously abides as an atom of Brahman, with all temporal and spatial behaviors and sequences.

*vlm.12. But the world is said to be composed of atoms, which compose the land and woods, the clouds and the firmament. But there are no atoms to form time and space, actions and motions and revolutions of days and nights. (All which are shaped by the spirit and not by atoms).

*paramANu.Superatom\Singularity -

#trijagat - the "Three.worlds" or "triple.world: are read variously as Waking+Dream+Sleep or Heaven+Earth+Netherworld + *trijagat - Triple.World -

10 11 12

परमाणुः प्रविततः तस्यास्ते तादृगेव च । भाति भासुरताकारि तादृग्गिरिकुलं पुनः ॥४।३।१३॥

परमाणु: प्रवितत: तस्य_आस्ते तादृक्_एव च ।

paramANu: pravitata: tasya_Aste tAdRk_eva ca |

भाति भासुरता-कारि तादृक् गिरि-कुलम् पुन: ॥४।३।१३॥

bhAti bhAsuratA-kAri tAdRk giri-kulam puna: ||4|3|13||

paramANu: pravitata: - that SuperAtom outspread/expanded =

tasya Aste tAdRg eva ca - of it there is a similar one =

bhAti bhAsuratA-AkAri - it shines as a crystalline form =

tAdRg giri-kulam puna: - again like a mountain-range.

*m.13 In that atom, there is another one of similar kind and size, In that abide again many similar things as in the (enclosing) one.

*vlm.13. Again the atoms (of matter) which fill the world, have other incipient atoms (of spirit), which are inherent in them, and cause them to take and appear in the forms of mountains and the like.

*sv.13-14 In that there are other atoms in which there are such world-appearances, just as there is a figure in an uncarved marble slab and that figure (which is marble) has a figure in its limbs and so on ad infinitum.

#bhA - #bhAsura - a. - Shining, bright, splendid • Terrible •• #bhAsura: - a hero • a crystal •• adj. shining, radiant, bright, splendid; (end-comp.) excellent in, distinguished by •• #bhAsuratA - crystalline splendor, <paramANu: pravitatas tasya Aste tAdRg eva ca | bhAti bhAsuratA-AkAri tAdRg giri-kulam puna:> y4003.013 —

*paramANu: pravitata: - that Super.Atom outspread/expanded = tasya Aste tAdRg eva ca - of it there is a similar one = bhAti bhAsuratA-AkAri - it shines as a crystalline form = tAdRg giri-kulam puna: - again like a mountain-range.

तत्रापि तादृगाकारमेव प्रत्यनुसंततम् । दृश्यमाभाति भारूपमेतदङ्ग न वास्तवम् ॥४।३।१४॥

तत्र_अपि तादृक्.आकारम् एव प्रत्यनु-संततम् ।

tatra_api tAdRk.AkAram eva pratyanu-saMtatam |

दृश्यम् आभाति भा-रूपम् एतत् अङ्ग न वास्तवम् ॥४।३।१४॥

dRzyam AbhAti bhA-rUpam etat aGga na vAstavam ||4|3|14||

tatra api - there again =

tAdRg-AkAram eva - that very form =

pratyanu-saMtatam - as an extension/pervasion of atoms =

dRzyam AbhAti bhA-rUpam - shines.forth as a perceptual light-form =

etad aGga na vAstavam - but this is not-at-all substantial.

*m.14 Again in that latter atom, there is another similar atom. In that there are widely scattered things as in the earlier one as if in a widening sequence. Thus, all these illusory illuminations are not real.

*vlm.14. But these forms seeming to be conglomerations of atomic particles, and showing themselves to our vision as lightsome objects, are in reality no substantial things.

*jd.14 - tatra api - there again = tAdRg-AkAram eva - that very form = pratyanu-saMtatam - as an extension/pervasion of atoms = dRzyam AbhAti bhA-rUpam - shines.forth as a perceptual light-form = etad aGga na vAstavam - but this is not-at-all substantial.

#saMtata, santata संतत p. p. 1 Stretched, extended. -2 Uninterrupted, continual, constant, regular. -3 Lasting, eternal. -4 Much, many. — santatam तम् ind. Always, continually, constantly, eternally, perpetually. — ¶mw - adj. stretched or extended along, spread over (tasmin); covered with (tena); held or linked or woven or sewn or strung together, dense, continuous, uninterrupted, lasting, eternal (ibc.or saMtatam ind. "continually, uninterruptedly, incessantly"). — y1027012; y2012005

इत्यस्त्यन्तो न सद्दृष्टेरसद्दृष्टेश्च वा क्वचित् ।

अस्यास्त्वभ्युदितं बुद्धं नाबुद्धं प्रति वानघ ॥१५॥

इति_अस्ति_अन्त:_न सत्.दृष्टे: असत्.दृष्टे:_च वा क्व.चित् ।

iti_asti_anta:_na sat.dRSTe: asat.dRSTe:_ca vA kva.cit |

अस्य_अस्तु_अभ्युदितम् बुद्धम् न_अ-बुद्धम् प्रति वा_अनघ ॥४।३।१५॥

asya_astu_abhyuditam buddham na_a-buddham prati vA_anagha ||4|3|15||

ity asty anta: na - thus there is no end =

sad-dRSTe: - of Such/Sat-perceptions =

asad dRSTez ca - and unSuch/Asat-perceptions =

vA kva.cit - whatever =

asya astu abhyuditam buddham - but let it be so for the awakened =

na abuddham prati vA - and not for the unawakened =

anagha - o sinless one - dear boy.

*sv.15. Hence, O Rama, in the eyes of both the enlightened and the ignorant, the vision does not vanish: to the enlightened this is Brahman at all times, and to the ignorant it is always the world!

*m.15 Thus O sinless Rāma, there is no end to these sequences. They are real to an unregenerate mind, while they are unreal and nonexistent for an awakened one.

*vlm.15. Thus there is no end of the real and unreal sights of things; the one presenting itself to the view of the learned, and the other to that of the unlearned, (i.e. All things are viewed in their spiritual light by the learned, and in their material aspect by the ignorant).

*vA - so it (this sequence of atoms in atoms) does not have an end for ones who see reality or non-reality; wise see it, while non-wise don't appreciate it, o sinless!

*AS: The AB commentary makes it very clear. There is no limit to this true or false perception (sad-dRSTe: asad-dRSTe: ca anta: na asti) as it respectively arises towards the awakened and the ignorant respectively. The commentary makes an interesting analysis of nAbuddha as na+A-buddha - not completely awakened.

#i - #udi - #abhyudi - #abhyudita p. p. - Risen; occurred • Elevated, risen to prosperity • Asleep at sunrise, over whom the sun has risen • sUryeNa hi_abhinirmukta: zayAno 'bhyyuditaz ca ya: || Ms.2.221 +

13 14 15

बुद्धं प्रतीदं ब्रह्मैव केवलं शान्तमव्ययम् । अबुद्धं प्रति बुद्ध्यैतद्भासुरं भुवनान्वितम् ॥४।३।१६॥

बुद्धम् प्रति_इदम् ब्रह्म_एव केवलम् शान्तम् अव्ययम् ।

buddham prati_idam brahma_eva kevalam zAntam avyayam |

अ-बुद्धम् प्रति बुद्ध्या_एतत् भासुरम् भुवन.अन्वितम् ॥४।३।१६॥

a-buddham prati buddhyA_etat bhAsuram bhuvana.anvitam ||4|3|16||

buddham prati

idam brahma_eva

kevalam zAntam avyayam

a-buddham prati

buddhyA_etat bhAsuram bhuvana_anvitam

buddha

abuddham

prati

kevalam

zAnta

avyayam

prati

buddhyA

bhAsura

bhuvana

anvita

*m.16 For the enlightened all this world is that peaceful, indestructible Brahman alone. For the unenlightened all this shines as full of worlds.

*vlm.16. The cosmos appears as the i m.utable Brahmá only to the intelligent, and as the mutable visible world to the unintelligent.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

यथेदं भासुरं भाति जगदण्डकजृम्भितम् । यथा कोटिसहस्राणि भान्त्यन्यान्यप्यणावणौ ॥४।३।१७॥

यथा_इदम् भासुरम् भाति जगत्-अण्डक-जृम्भितम् ।

yathA_idam bhAsuram bhAti jagat-aNDaka-jRmbhitam |

यथा कोटि.सहस्राणि भान्ति_अन्यानि_अपि_अणौ_अणौ ॥४।३।१७॥

yathA koTi.sahasrANi bhAnti_anyAni_api_aNau_aNau ||4|3|17||

yathA_idam bhAsuram – as this bhAsura.Radiancy =

bhAti – shines as =

jagad-aNDaka-jRmbhitam – an explosion of world-eggs =

yathA koTi.sahasrANi – in their gazillions =

bhAnti – they shine =

anyAni api – others two =

aNau aNau – in aNu.Atom after aNu.Atom.

*m.17 There are millions and billions off world similar to this universe of ours in each one of the atoms.

*vlm.17. As these bright worlds appear to roll about as eggs in their spheres, so there are multitudes of other orbs, shining in every atom in the universe.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

यथा स्तम्भे पुत्रिकान्तस्तस्याः स्वाङ्गेषु पुत्रिका ।

तस्याश्च पुत्रिकास्त्यङ्गे तथा त्रैलोक्यपुत्रिका ॥१८॥

यथा स्तम्भे पुत्रिका_अन्त:_तस्या: स्वाङ्गेषु पुत्रिका ।

yathA stambhe putrikA_anta:_tasyA: svAGgeSu putrikA |

तस्या: च पुत्रिका_अस्ति_अङ्गे तथा त्रैलोक्य-पुत्रिका ॥४।३।१८॥

tasyA: ca putrikA_asti_aGge tathA trailokya-putrikA ||4|3|18||

yathA stambhe - as in a post =

putrikA antas – is carved a girl within =

tasyA: sva.aGgeSu putrikA – in her are bodies: another girl =

tasyA: ca putrikA asty aGge – and there's a doll in her =

tathA trailokya-putrikA - thus the Three-worlds=doll.

*m.18 There are three worlds and their replicas (in each of the atoms) like a doll in a (wooden stone) pillar, in whose hands there is a pillar with a doll and so on (in an interminable sequence).

*vlm.18. As we see curved pillars, consisting of figures under figures, and those again under others; so is the grand pillar of the universe, composed of systems under systems to no end.

*sv.4.2.18 In that there are other atoms in which there are such world-appearances, just as there is a figure in an uncarved marble slab and that figure (which is marble) has a figure in its limbs and so on ad infinitum.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

16 17 18

नाभिन्ना नापि संख्येया यथाद्रौ परमाणुकाः । तथा ब्रह्म बृहन्मेरौ त्रैलोक्यपरमाणवः ॥४।३।१९॥

न_अभिन्ना* न_अपि संख्येया* यथा_अद्रौ परमाणुका: ।

na_abhinnA* na_api saMkhyeyA* yathA_adrau paramANukA: |

तथा ब्रह्म बृहन्_मेरौ त्रैलोक्य-परमाणव: ॥४।३।१९॥

tathA brahma bRhan_merau trailokya-paramANava: ||4|3|19||

na abhinnA:

na api saMkhyeyA:

yathA adrau paramANukA:

tathA brahma bRhan merau

trailokya paramANava:

abhinna

saMkhyeyA:

paramANuka

*m.19. Just like the atoms which form a mountain, there are innumerable atoms in Brahman.

*vlm.19. As the sands on a rock, are separably attached to it, and are countless in their number; so the orbs in the three worlds, are as particles of dust in mountainous body of Brahmá.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

सूर्याद्यंशुषु संख्यातुं शक्यन्ते लघवोऽणवः । उत्पद्यन्ते चिदादित्ये त्रैलोक्यपरमानवः ॥४।३।२०॥

सूर्य.आदि.अंशुषु संख्यातुम् शक्यन्ते लघव:_अणव: ।

sUrya.Adi.aMzuSu saMkhyAtum zakyante laghava:_aNava: |

उत्पद्यन्ते चित्.आदित्ये त्रैलोक्य-परमानव: ॥४।३।२०॥

utpadyante cit.Aditye trailokya-paramAnava: ||4|3|20||

sUrya_Adi-aMzuSu – in the radiance of the stars =

saMkhyAtum zakyante – they can be counted =

laghava: aNava: - the tiny atoms =

utpadyante cid.Aditye – they fall.out in the Consciousness-Sun =

trailokya-paramAnava: - the SuperAtom of the three worlds.

*m.20-21 If one can enumerate the photons in the rays of sunlight, one can also enumerate the three world-atoms that emerge from consciousness-sun. These atoms flow and fly around in the Consciousness-ether like atoms in light, dust and water.

*vlm.20. It may be possible to count the particles of ray scattered in the sun-beams; but it is impossible to number the atoms of light, which are emanating from the great sun of Brahmá.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

*jd.20 - sUrya_Adi-aMzuSu – in the radiance of the stars = saMkhyAtum zakyante – they can be counted = laghava: aNava: - the tiny atoms = utpadyante cid.Aditye – they fall.out in the Consciousness-Sun = trailokya-paramAnava: - the SuperAtom of the three worlds.

यथाणवो वहन्त्यर्कदीप्तिष्वप्सु रजःसु च । तथा वहन्ति चिद्व्योम्नि त्रैलोक्यपरमाणव: ॥४।३।२१॥

यथा_अणव: वहन्ति_अर्क-दीप्तिषु_अप्सु रज:सु च ।

yathA_aNava: vahanti_arka-dIptiSu_apsu raja:su ca |

तथा वहन्ति चित्.व्योम्नि त्रैलोक्य-परमाणव: ॥४।३।२१॥

tathA vahanti cit.vyomni trailokya-paramANava: ||4|3|21||

yathA aNava: vahanti

as the particles travel

arka-dIptiSu apsu rajaHsu ca

in sunlight, mist, & dust

tathA vahanti chid-vyomni - thus there travel in the chit-Sky

trailokya-paramANava: - the superAtoms, the three worlds.

*vlm.21. As the sun scatters the particles of his light, on the sparkling waters and sands of the sea; so does the Intellect of God, disperse the atoms of its light all over the vacuity of the universe.

*m.20-21. If one can enumerate the photons in the rays of sunlight, one can also enumerate the three world-atoms that emerge from consciousness-sun. These atoms flow and fly around in the Consciousness-ether like atoms in light, dust and water.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

19 20 21

शून्यानुभवमात्रात्मा भूताकाशमिदं यथा । सर्गानुभवमात्रात्मा चिदाकाशमिदम् तथा ॥४।३।२२॥

शून्य.अनुभव-मात्र.आत्मा भूत.आकाशम् इदम् यथा ।

zUnya.anubhava-mAtra.AtmA bhUta.AkAzam idam yathA |

सर्ग.अनुभव-मात्र.आत्मा चित्.आकाशम् इदम् तथा ॥४।३।२२॥

sarga.anubhava-mAtra.AtmA cit.AkAzam idam tathA ||4|3|22||

zUnya_anubhava-mAtra.AtmA Self measured asvoid experience

bhUta_AkAzam idam yathA as this elemental space

sarga_anubhava-mAtra.AtmA Self measured as creative experience

cid.AkAzam idam tathA – is thus this Conscious.space.

*m.22. The bhutakasa is all that is experienced as void. Similarly whatever is experienced as creation is consciousness-ether.

zUnya-anubhava-mAtra.AtmA

sarga-anubhava-mAtra.AtmA

cidAkAza

*vlm.22. As the notion of vacuity fills the mind, with the idea of the visible firmament; so the thought of creation, as self-*same with Brahma, gives us the notion of his intellectual sphere.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

#bhU -> #bhUtAkAza - When someone asked ramaNa, 'It is said that cidAkAza itself is AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, #cidAkAza, #cittAkAza, and #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUtAkAza it is said to be -> #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be -> #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

सर्गस्तु सर्गशब्दार्थतया बुद्धो नयत्यधः । स ब्रह्मशब्दार्थतया बुद्धः श्रेयो भवत्यलम् ॥४।३।२३॥

सर्ग:_तु सर्ग-शब्द.आर्थतया बुद्ध: नयति_अध: ।

sarga:_tu sarga-zabda.ArthatayA buddha: nayati_adha: |

स* ब्रह्म-शब्दार्थतया बुद्ध: श्रेय: भवति_अलम् ॥४।३।२३॥

sa* brahma-zabdArthatayA buddha: zreya: bhavati_alam ||4|3|23||

but the "creation"

understood just as creation

brings you down,

while

realized as the brahman.Immensity

it becomes the bettermost

*m.23 If one understands the word 'sarga' as creation, that knowledge leads one to lowly worlds (drags him down), while if creation is understood by the word Brahman, then that leads to liberation.

*vlm.23. To understand the creation as something different from Brahma, leads man apart from Him; but to take it as synonymous with Brahma, leads him to his felicity.

विज्ञानात्मा शासिता विश्वबीजं ब्रह्मैवालं स्वं चिदाकाशमात्रम् ।

यस्माज्जातं यत्तदेवेति विद्याद्वेद्यं स्वान्तर्बोधसम्बोधमात्रम् ॥४।३।२४॥

विज्ञान.आत्मा शासिता विश्व-बीजम्

vijJAna.AtmA zAsitA vizva-bIjam

ब्रह्मैव_अलम् स्वम् चित्.आकाश-मात्रम् ।

brahmaiva_alam svam cit.AkAza-mAtram |

यस्मात् जातम् यत् तदेव_इति विद्यात्

yasmAt jAtam yat tadeva_iti vidyAt

वेद्यम् स्व.अन्तर्बोध-सम्बोध.मात्रम् ॥४।३।२४॥

vedyam sva.antarbodha-sambodha.mAtram ||4|3|24||

vijJAna_AtmA x

zAsitA x

a *Mn.vii,17 • a governor, ruler over (tam or comp.) KSS. • a teacher *Sarvad.

vizva-bIjam – universal.seed =

brahmaiva_alam - brahmic enough =

svam cid.AkAza-mAtram – its own measure of Consciousness-Space =

yasmAt jAtam - from which is born =

yat.tadeva - what is That-ever =

iti vidyAt – so he should know =

vedyam - what's to be known =

sva.antarbodha-sambodha.mAtram – the measure of his own inner realized awakening.

*vA - ones who know the Self, know the seed of universe as being brahman only, and consisting of own cit-space; and born from that Brahman is itself Brahman only, - from knowing so known (objects) become own internal knowledge.

*AS: The individual soul (vijJAna_AtmA) as well as the the Lord (Izvara - zAsitA vizvabIjam) are but entirely only Brahma - the only thing in the cit space. One should know that whatever is born from something is it only and only by self understanding this is to be understood.

*m.24 Brahma, the one who controls the Universe and the origin of the Universe are Consciousness-ether alone. This knowledge is one to be known and is the knowledge of self.

*vlm.24. The enlightened soul, freed from its knowledge of the mundane seed, and knowing Brahma alone as the plenum filling the vacUm of intellect; knows the knowable (God) in his inward understanding, as the same with what has proceeded from him.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation'. Creation is just a word, without corresponding substantial reality.

#zas - #zAsitA *zAsitA - a punisher, chastiser *Mn.vii,17 • a governor, commander, ruler over (acc. or comp.) *KSS. • a teacher, instructor *Sarvad.

22 23 24

oॐm

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

vicAra: paramam jJAnam zamo hi paramam sukham ||4|3|3|103|19||

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

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

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ४.३

राम उवाच ।

वसिष्ठ उवाच ।

राम* उवाच ।

वसिष्ठ* उवाच ।

नानुभूते ऽनुभूते च स्वतश्चिद्व्योम्नि या स्मृतिः ।

सा जगद्भूरिति प्रौढा दृश्या सास्त्येव चित्प्रभा ॥४।३।०९॥

इत्यस्त्यन्तो न सद्दृष्टेरसद्दृष्टेश्च वा क्वचित् ।

अस्यास्त्वभ्युदितं बुद्धं नाबुद्धं प्रति वानघ ॥१५॥

यथा स्तम्भे पुत्रिकान्तस्तस्याः स्वाङ्गेषु पुत्रिका ।

तस्याश्च पुत्रिकास्त्यङ्गे तथा त्रैलोक्यपुत्रिका ॥१८॥

विज्ञानात्मा शासिता विश्वबीजं ब्रह्मैवालं स्वं चिदाकाशमात्रम् ।

sarga 4.3

rAma uvAca |

mahAkalpAntasargAdau prathamo'sau prajApatiH | smRtyAtmA jAyate manye smRtyAtmaiva tato jagat ||4|3|01||

vasiSTha uvAca |

mahApralayasargAdAvevametadraghUdvaha | smRtyAtmaiva bhavatyAdau prathamo'sau prajApatiH ||4|3|2||

tatsaMkalpAtmakajagatsmRtyAtmaivamidaM tataH | bhAti saMkalpanagaraM sthitaM pUrvaM prajApateH ||4|3|03||

smRtirna sambhavatyeva sargAdau paramAtmanaH | janmAbhAvAtkathaM kutra nabhasIva mahAdrumaH ||4|3|4||

rAma* uvAca |

na sambhavati kiM brahmansargAdau prAktanI smRtiH | mahApralayasaMmohairnazyati prAksmRtiH katham ||4|3|05||

vasiSTha* uvAca |

ye mahApralaye prAjJAH sarve brahmAdayaH purA | kila nirvANamAyAtAste'vazyaM brahmatAM gatAH ||4|3|06||

prAktanaH kaH smRteH kartA tasmAtkathaya suvrata | smRtirnirmUlatAM yAtA smarturmuktatayA yataH ||4|3|07||

ataH smarturabhAvena smRtirvodeti kiM katham | avazyaM hi mahAkalpe sarve mokSaikabhAginaH ||4|3|08||

nAnubhUte 'nubhUte ca svatazcidvyomni yA smRtiH | sA jagadbhUriti prauDhA dRzyA sAstyeva citprabhA ||4|3|09||

bhAti saMvitprabhaiveyamanAdyantAvabhAsinI | yattadetajjagaditi svayambhUriti ca sthitam ||4|3|10||

anAdikAlasaMsiddhaM yadbhAnaM brahmaNo'ijam | sa AtivAhiko deho virAjo jagadAkRtiH ||4|3|11||

paramANAvidaM bhAti trijagatsavanAbhrakham | dezakAlakriyAdravyadinarAtrikramAnvitam ||4|3|12||

paramANuH pravitataH tasyAste tAdRgeva ca | bhAti bhAsuratAkAri tAdRggirikulaM punaH ||4|3|13||

tatrApi tAdRgAkArameva pratyanusaMtatam | dRzyamAbhAti bhArUpametadaGga na vAstavam ||4|3|14||

ityastyanto na saddRSTerasaddRSTezca vA kvacit | asyAstvabhyuditaM buddhaM nAbuddhaM prati vAnagha ||4|3|15||

buddhaM pratIdaM brahmaiva kevalaM zAntamavyayam | abuddhaM prati buddhyaitadbhAsuraM bhuvanAnvitam ||4|3|16||

yathedaM bhAsuraM bhAti jagadaNDakajRmbhitam | yathA koTisahasrANi bhAntyanyAnyapyaNAvaNau ||4|3|17||

yathA stambhe putrikAntastasyAH svAGgeSu putrikA | tasyAzca putrikAstyaGge tathA trailokyaputrikA ||4|3|18||

nAbhinnA nApi saMkhyeyA yathAdrau paramANukAH | tathA brahma bRhanmerau trailokyaparamANavaH ||4|3|19||

sUryAdyaMzuSu saMkhyAtuM zakyante laghavo'NavaH | utpadyante cidAditye trailokyaparamAnavaH ||4|3|20||

yathANavo vahantyarkadIptiSvapsu rajaHsu ca | tathA vahanti cidvyomni trailokyaparamANava: ||4|3|21||

zUnyAnubhavamAtrAtmA bhUtAkAzamidaM yathA | sargAnubhavamAtrAtmA cidAkAzamidam tathA ||4|3|22||

sargastu sargazabdArthatayA buddho nayatyadhaH | sa brahmazabdArthatayA buddhaH zreyo bhavatyalam ||4|3|23||

vijJAnAtmA zAsitA vizvabIjaM brahmaivAlaM svaM cidAkAzamAtram |

yasmAjjAtaM yattadeveti vidyAdvedyaM svAntarbodhasambodhamAtram ||4|3|24||

सर्ग ४.३

राम* उवाच ।

rAma* uvAca |

महाकल्प.अन्त-सर्ग.आदौ प्रथम:_असौ प्रजापति: ।

mahAkalpa.anta-sarga.Adau prathama:_asau prajApati: |

स्मृति.आत्मा जायते मन्ये स्मृति.आत्मा_एव तत: जगत् ॥४।३।१॥

smRti.AtmA jAyate manye smRti.AtmA_eva tata: jagat ||4|3|01||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

महा.प्रलय-सर्ग.आदौ_एवम् एतत् रघूद्वह ।

mahA.pralaya-sarga.Adau_evam etat raghUdvaha |

स्मृति.आत्मा_एव भवति_आदौ प्रथम:_असौ प्रजापति: ॥४।३।२॥

smRti.AtmA_eva bhavati_Adau prathama:_asau prajApati: ||4|3|2||

तत् संकल्प.आत्मक=जगत् स्मृति.आत्मा_एवम् इदम् तत: ।

tat saMkalpa.Atmaka=jagat smRti.AtmA_evam idam tata: |

भाति संकल्प-नगरम् स्थितम् पूर्वम् प्रजापते: ॥४।३।०३॥

bhAti saMkalpa-nagaram sthitam pUrvam prajApate: ||4|3|03||

स्मृति: न सम्भवति_एव सर्ग.आदौ परमात्मन: ।

smRti: na sambhavati_eva sarga.Adau paramAtmana: |

जन्म_अभावात् कथम् कुत्र नभसि_इव महाद्रुम: ॥४।३।४॥

janma_abhAvAt katham kutra nabhasi_iva mahAdruma: ||4|3|4||

राम* उवाच ।

rAma* uvAca |

न सम्भवति किम् ब्रह्मन् सर्ग.आदौ प्राक्तनी स्मृति: ।

na sambhavati kim brahman sarga.Adau prAktanI smRti: |

महा.प्रलय-संमोहै: नश्यति प्राक्.स्मृति: कथम् ॥४।३।०५॥

mahA.pralaya-saMmohai: nazyati prAk.smRti: katham ||4|3|05||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

ये महाप्रलये प्राज्ञा: सर्वे ब्रह्म.आदय: पुरा ।

ye mahApralaye prAjJA: sarve brahma.Adaya: purA |

किल निर्वाणम् आयाता: ते_अवश्यम् ब्रह्मताम् गता: ॥४।३।०६॥

kila nirvANam AyAtA: te_avazyam brahmatAm gatA: ||4|3|06||

प्राक्तन: क: स्मृते: कर्ता तस्मात् कथय सुव्रत ।

prAktana: ka: smRte: kartA tasmAt kathaya suvrata |

स्मृति: निर्मूलताम् याता स्मर्तु:_मुक्ततया यत: ॥४।३।०७॥

smRti: nirmUlatAm yAtA smartu:_muktatayA yata: ||4|3|07||

अत: स्मर्तु: अभावेन स्मृति: वा_उदेति किम् कथम् ।

ata: smartu: abhAvena smRti: vA_udeti kim katham |

अवश्यम् हि महाकल्पे सर्वे मोक्ष.एक-भागिन: ॥४।३।०८॥

avazyam hi mahAkalpe sarve mokSa.eka-bhAgina: ||4|3|08||

न_अनुभूते_अनुभूते च स्वत: चित्.व्योम्नि या स्मृति: ।

na_anubhUte_anubhUte ca svata: cit.vyomni yA smRti: |

सा जगत्.भू: इति प्रौढा दृश्या सा_अस्ति_एव चित्.प्रभा ॥४।३।०९॥

sA jagat.bhU: iti prauDhA dRzyA sA_asti_eva cit.prabhA ||4|3|09||

भाति संवित्-प्रभा_एव_इयम् अनाद्यन्ता.अवभासिनी ।

bhAti saMvit-prabhA_eva_iyam anAdyantA.avabhAsinI |

यत्.तत् एतत् जगत् इति स्वयम्भू:_इति च स्थितम् ॥४।३।१०॥

yat.tat etat jagat iti svayambhU:_iti ca sthitam ||4|3|10||

अन्.आदि-काल=संसिद्धम् यत् भानम् ब्रह्मण: निजम् ।

an.Adi-kAla=saMsiddham yat bhAnam brahmaNa: nijam |

स* आतिवाहिक: देह: विराज: जगत्_आकृति: ॥४।३।११॥

sa* AtivAhika: deha: virAja: jagat_AkRti: ||4|3|11||

परमाणौ_इदम् भाति त्रि.जगत् स-वन.अभ्र=खम् ।

paramANau_idam bhAti tri.jagat sa-vana.abhra=kham |

देश.काल-क्रिया-द्रव्य-दिन-रात्रि-क्रम.अन्वितम् ॥४।३।१२॥

deza.kAla-kriyA-dravya-dina-rAtri-krama.anvitam ||4|3|12||

इति_अस्ति_अन्त:_न सत्.दृष्टे: असत्.दृष्टे:_च वा क्व.चित् ।

iti_asti_anta:_na sat.dRSTe: asat.dRSTe:_ca vA kva.cit |

अस्य_अस्तु_अभ्युदितम् बुद्धम् न_अ-बुद्धम् प्रति वा_अनघ ॥४।३।१५॥

asya_astu_abhyuditam buddham na_a-buddham prati vA_anagha ||4|3|15||

परमाणु: प्रवितत: तस्य_आस्ते तादृक्_एव च ।

paramANu: pravitata: tasya_Aste tAdRk_eva ca |

भाति भासुरता-कारि तादृक् गिरि-कुलम् पुन: ॥४।३।१३॥

bhAti bhAsuratA-kAri tAdRk giri-kulam puna: ||4|3|13||

तत्र_अपि तादृक्.आकारम् एव प्रत्यनु-संततम् ।

tatra_api tAdRk.AkAram eva pratyanu-saMtatam |

दृश्यम् आभाति भा-रूपम् एतत् अङ्ग न वास्तवम् ॥४।३।१४॥

dRzyam AbhAti bhA-rUpam etat aGga na vAstavam ||4|3|14||

बुद्धम् प्रति_इदम् ब्रह्म_एव केवलम् शान्तम् अव्ययम् ।

buddham prati_idam brahma_eva kevalam zAntam avyayam |

अ-बुद्धम् प्रति बुद्ध्या_एतत् भासुरम् भुवन.अन्वितम् ॥४।३।१६॥

a-buddham prati buddhyA_etat bhAsuram bhuvana.anvitam ||4|3|16||

यथा_इदम् भासुरम् भाति जगत्-अण्डक-जृम्भितम् ।

yathA_idam bhAsuram bhAti jagat-aNDaka-jRmbhitam |

यथा कोटि.सहस्राणि भान्ति_अन्यानि_अपि_अणौ_अणौ ॥४।३।१७॥

yathA koTi.sahasrANi bhAnti_anyAni_api_aNau_aNau ||4|3|17||

यथा स्तम्भे पुत्रिका_अन्त:_तस्या: स्वाङ्गेषु पुत्रिका ।

yathA stambhe putrikA_anta:_tasyA: svAGgeSu putrikA |

तस्या: च पुत्रिका_अस्ति_अङ्गे तथा त्रैलोक्य-पुत्रिका ॥४।३।१८॥

tasyA: ca putrikA_asti_aGge tathA trailokya-putrikA ||4|3|18||

न_अभिन्ना* न_अपि संख्येया* यथा_अद्रौ परमाणुका: ।

na_abhinnA* na_api saMkhyeyA* yathA_adrau paramANukA: |

तथा ब्रह्म बृहन्_मेरौ त्रैलोक्य-परमाणव: ॥४।३।१९॥

tathA brahma bRhan_merau trailokya-paramANava: ||4|3|19||

सूर्य.आदि.अंशुषु संख्यातुम् शक्यन्ते लघव:_अणव: ।

sUrya.Adi.aMzuSu saMkhyAtum zakyante laghava:_aNava: |

उत्पद्यन्ते चित्.आदित्ये त्रैलोक्य-परमानव: ॥४।३।२०॥

utpadyante cit.Aditye trailokya-paramAnava: ||4|3|20||

यथा_अणव: वहन्ति_अर्क-दीप्तिषु_अप्सु रज:सु च ।

yathA_aNava: vahanti_arka-dIptiSu_apsu raja:su ca |

तथा वहन्ति चित्.व्योम्नि त्रैलोक्य-परमाणव: ॥४।३।२१॥

tathA vahanti cit.vyomni trailokya-paramANava: ||4|3|21||

शून्य.अनुभव-मात्र.आत्मा भूत.आकाशम् इदम् यथा ।

zUnya.anubhava-mAtra.AtmA bhUta.AkAzam idam yathA |

सर्ग.अनुभव-मात्र.आत्मा चित्.आकाशम् इदम् तथा ॥४।३।२२॥

sarga.anubhava-mAtra.AtmA cit.AkAzam idam tathA ||4|3|22||

सर्ग:_तु सर्ग-शब्द.आर्थतया बुद्ध: नयति_अध: ।

sarga:_tu sarga-zabda.ArthatayA buddha: nayati_adha: |

स* ब्रह्म-शब्दार्थतया बुद्ध: श्रेय: भवति_अलम् ॥४।३।२३॥

sa* brahma-zabdArthatayA buddha: zreya: bhavati_alam ||4|3|23||

विज्ञान.आत्मा शासिता विश्व-बीजम्

vijJAna.AtmA zAsitA vizva-bIjam

ब्रह्मैव_अलम् स्वम् चित्.आकाश-मात्रम् ।

brahmaiva_alam svam cit.AkAza-mAtram |

यस्मात् जातम् यत् तदेव_इति विद्यात्

yasmAt jAtam yat tadeva_iti vidyAt

वेद्यम् स्व.अन्तर्बोध-सम्बोध.मात्रम् ॥४।३।२४॥

vedyam sva.antarbodha-sambodha.mAtram ||4|3|24||

॥

४००४

fm4004 1.nv01 MIND & WORLD .z15

https://www.dropbox.com/s/qtpyt6b44cbeino/fm4004%201.nv01%20MIND%20%26%20WORLD%20.z15.docx?dl=0

+++

FM.4.3

Raama said--

4.3.1

Vasishtha said—

02 03 04

Raama said--

Vasishtha said—

06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

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09|15|03|04|05|06|14|07|09|08|03|11|16|12|13|14|24|24|17|18|09|07|07|09|19|03|20|21|22|13|14|23|09|11|11|01|02|04|05|08|10|06|10|20|15|20|12|02|02|13|02|09|15|16|03|17|18|01|19|21|24|22|23|16|01|24|01|10|10|09|02|

fm4003 1.oc31 Memory in Creation .z24.docx

Jiva Das

unread,

Mar 23, 2021, 11:05:35 AM3/23/21

to yoga vasishtha

FM4003 MEMORY IN CREATION 1.OC31 .z24

https://www.dropbox.com/s/574l6kl6jrggsiy/fm4003%201.oc31%20Memory%20in%20Creation%20.z24.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

FM.4.3 MEMORY IN CREATION 1.OC31

सर्ग ४.३

sarga 4.3

राम उवाच ।

rAma* uvAca |

महाकल्प.अन्त.सर्ग.आदौ प्रथमो ऽसौ प्रजापति: ।

mahAkalpa.anta.sarga.Adau prathama:_asau prajApati: |

स्मृत्य्.आत्मा जायते मन्ये स्मृत्य्.आत्मा_एव ततो जगत् ॥४।३।१॥

smRti.AtmA jAyate manye smRti.AtmA_eva tata:_jagat ||4|3|1||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

महा.प्रलय.सर्ग.आदाव् एवम् एतद् रघूद्वह ।

mahA.pralaya.sarga.Adau_evam etat raghUdvaha |

स्मृत्य्.आत्मा_एव भवत्य् आदौ प्रथमो ऽसौ प्रजापतिः ॥४।३।२॥

smRti.AtmA_eva bhavati_Adau prathama:_asau prajApati: ||4|3|2||

तत् संकल्प.आत्मक.जगत् स्मृत्य्.आत्मा_एवम् इदम् ततः ।

tat samkalpa.Atmaka=jagat smRti.AtmA_evam idam tata: |

भाति संकल्प.नगरम् स्थितम् पूर्वम् प्रजापते: ॥४।३।३॥

bhAti samkalpa.nagaram sthitam pUrvam prajApate: ||4|3|3||

स्मृतिर् न सम्भवत्य् एव सर्ग.आदौ परमात्मनः ।

smRti: na sambhavati_eva sarga.Adau paramAtmana: |

जन्म_अभावात् कथम् कुत्र नभसि_इव महाद्रुम: ॥४।३।४॥

janma_abhAvAt katham kutra nabhasi_iva mahAdruma: ||4|3|4||

राम उवाच ।

rAma* uvAca |

न सम्भवति किम् ब्रह्मन् सर्ग.आदौ प्राक्तनी स्मृतिः ।

na sambhavati kim brahman sarga.Adau prAktanI smRti: |

महा.प्रलय.संमोहैर् नश्यति प्राक्.स्मृतिः कथम् ॥४।३।५॥

mahA.pralaya.sammohai: nazyati prAk.smRti: katham ||4|3|5||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

ये महाप्रलये प्राज्ञाः सर्वे ब्रह्म.आदयो पुरा ।

ye mahApralaye prAjJA: sarve brahma.Adaya: purA |

किल निर्वाणम् आयातास् ते ऽवश्यम् ब्रह्मताम् गता: ॥४।३।६॥

kila nirvANam AyAtA:_te_avazyam brahmatAm gatA: ||4|3|6||

प्राक्तनः कः स्मृतेः कर्ता तस्मात् कथय सुव्रत ।

prAktana: ka: smRte: kartA tasmAt kathaya suvrata |

स्मृतिर् निर्मूलताम् याता स्मतुर् मुक्ततया यतः ॥४।३।७॥

smRti: nirmUlatAm yAtA smartu:_muktatayA yata: ||4|3|7||

अतः स्मर्तुर् अभावेन स्मृतिर् वा_उदेति किम् कथम् ।

ata: smartu:_abhAvena smRti:_vA_udeti kim katham |

अवश्यम् हि महाकल्पे सर्वे मोक्ष.एक.भागिनः ॥४।३।८॥

avazyam hi mahAkalpe sarve mokSa.eka.bhAgina: ||4|3|8||

न_अनुभूते ऽनुभूते च स्वतश् चिद्व्योम्नि या स्मृतिः ।

na_anubhUte_anubhUte ca svata:_cit.vyomni yA smRti: |

सा जगद्.भूर् इति प्रौढा दृश्या सा_अस्त्य् एव चित्.प्रभा ॥४।३।९॥

sA jagat.bhU:_iti prauDhA dRzyA sA_asti_eva cit.prabhA ||4|3|9||

भाति संवित्.प्रभा_एव_इयम् अनाद्यन्ता.अवभासिनी ।

bhAti samvit.prabhA_eva_iyam anAdyantA.avabhAsinI |

यत्.तद् एतज् जगद् इति स्वयम्भूर् इति च स्थितम् ॥४।३।१०॥

yat.tat_etat_jagat_iti svayambhU:_iti ca sthitam ||4|3|10||

अन्.आदि.काल=संसिद्धम् यद् भानम् ब्रह्मनो निजम् ।

an.Adi.kAla=saMsiddham yat_bhAnam brahmaNa:_nijam |

स आतिवाहिka:देहो विराजो जगद् आकृतिः ॥४।३।११॥

sa* AtivAhika:_deha:_virAja:_jagat_AkRti: ||4|3|11||

परमाणाव् इदम् भाति त्रि.जगत् स.वन.अभ्र=खम् ।

paramANau_idam bhAti tri.jagat sa.vana.abhra=kham |

देश.काल.क्रिया.द्रव्य.दिन.रात्रि.क्रम.अन्वितम् ॥४।३।१२॥

deza.kAla.kriyA.dravya.dina.rAtri.krama.anvitam ||4|3|12||

इत्य् अस्त्य् अन्तर् न सत्.दृष्टेर् असत्.दृष्टेर् च वा क्व.चित् ।

iti_asti_anta:_na sat.dRSTe:_asat.dRSTe:_ca vA kva.cit |

अस्य_अस्त्व् अभ्युदितम् बुद्धम् न_अ=बुद्धम् प्रति वा_अनघ ॥४।३।१५॥

asya_astu_abhyuditam buddham na_a.buddham prati vA_anagha ||4|3|15||

परमाणु: प्रविततस् तस्य_आस्ते तादृग् एव च ।

paramANu: pravitata:_tasya_Aste tAdRk_eva ca |

भाति भासुरताकारि तादृक् गिरि.कुलम् पुनः ॥४।३।१३॥

bhAti bhAsuratA.kAri tAdRk giri.kulam puna: ||4|3|13||

तत्र_अपि तादृग्.आकारम् एव प्रत्यनु.संततम् ।

tatra_api tAdRk.AkAram eva pratyanu.samtatam |

दृश्यम् आभाति भा.रूपम् एतद् अङ्ग न वास्तवम् ॥४।३।१४॥

dRzyam AbhAti bhA.rUpam etat_aGga na vAstavam ||4|3|14||

बुद्धम् प्रति_इदम् ब्रह्म_एव केवलम् शान्तम् अव्ययम् ।

buddham prati_idam brahma_eva kevalam zAntam avyayam |

अ=बुद्धम् प्रति बुद्ध्या_एतद् भासुरम् भुवन.अन्वितम् ॥४।३।१६॥

a.buddham prati buddhyA_etat_bhAsuram bhuvana.anvitam ||4|3|16||

यथा_इदम् भासुरम् भाति जगद्.अण्डक.जृम्भितम् ।

yathA_idam bhAsuram bhAti jagat.aNDaka.jRmbhitam |

यथा कोटि.सहस्राणि भान्त्य् अन्यान्य् अप्य् असाव् अणौ ॥४।३।१७॥

yathA koTi.sahasrANi bhAnti_anyAni_api_aNau_aNau ||4|3|17||

यथा स्तम्भे पुत्रिका_अन्तस् तस्या: स्वाङ्गेषु पुत्रिका ।

yathA stambhe putrikA_anta:_tasyA: svAGgeSu putrikA |

तस्याश् च पुत्रिका_अस्त्य् अङ्गे तथा त्रैलोक्य.पुत्रिका ॥४।३।१८॥

tasyA:_ca putrikA_asti_aGge tathA trailokya.putrikA ||4|3|18||

न_अभिन्ना न_अपि संख्येया यथा_अद्रौ परमाणुका: ।

na_abhinnA* na_api samkhyeyA* yathA_adrau paramANukA: |

तथा ब्रह्म बृहन् मेरौ त्रैलोक्य.परमाणव: ॥४।३।१९॥

tathA brahma bRhan_merau trailokya.paramANava: ||4|3|19||

सूर्य.आदि.अंशुषु संख्यातुम् शक्यन्ते लघवो ऽणव: ।

sUrya.Adi.amzuSu samkhyAtum zakyante laghava:_aNava: |

उत्पद्यन्ते चिदादित्ये त्रैलोक्य.परमानव: ॥४।३।२०॥

utpadyante cit.Aditye trailokya.paramAnava: ||4|3|20||

यथा_अणव:_वहन्त्य् अर्क.दीप्तिष्व् अप्सु रजःसु च ।

yathA_aNava:_vahanti_arka.dIptiSu_apsu raja:su ca |

तथा वहन्ति चिद्व्योम्नि त्रैलोक्य.परमाणव: ॥४।३।२१॥

tathA vahanti cit.vyomni trailokya.paramANava: ||4|3|21||

शून्य.अनुभवमात्र.आत्मा भूत.आकाशम् इदम् यथा ।

zUnya.anubhava.mAtra.AtmA bhUta.AkAzam idam yathA |

सर्ग.अनुभवमात्र.आत्मा चिदाकाशम् इदम् तथा ॥४।३।२२॥

sarga.anubhava.mAtra.AtmA cit.AkAzam idam tathA ||4|3|22||

सर्गस् तु सर्ग.शब्द.आर्थतया बुद्धो नयत्य् अध: ।

sarga:_tu sarga.zabda.ArthatayA buddha:_nayati_adha: |

स ब्रह्म.शब्दार्थतया बुद्धो श्रेयो भवत्य् अलम् ॥४।३।२३॥

sa* brahma.zabdArthatayA buddha: zreya:_bhavati_alam ||4|3|23||

विज्ञान.आत्मा शासिता विश्व.बीजम्

vijJAna.AtmA zAsitA vizva.bIjam

ब्रह्मैव_अलम् स्वम् चिदाकाशमात्रम् ।

brahmA_eva_alam svam cit.AkAza.mAtram |

यस्माज् जातम् यत् तदेव_इति विद्याद्

yasmAt_jAtam yat tadeva_iti vidyAt

वेद्यम् स्व.अन्तर्बोध.सम्बोधमात्रम् ॥४।३।२४॥

vedyam sva.antarbodha.sambodha.mAtram ||4|3|24||

॥

oॐm

FM.4.3

MEMORY IN CREATION

RÂMA said—

महाकल्प.अन्त.सर्ग.आदौ प्रथमो ऽसौ प्रजापति: ।

mahAkalpa.anta.sarga.Adau prathama:_asau prajApati: |

स्मृत्य्.आत्मा जायते मन्ये स्मृत्य्.आत्मा_एव ततो जगत् ॥४।३।१॥

smRti.AtmA jAyate manye smRti.AtmA_eva tata:_jagat ||4|3|1||

in the post.Doomsday Creation

first_comes this prajA.pati,

Protector of the People.

A recollective.Soul is born,

so I think,

for thence the recollected soul is the world.

smRti.AtmA smRtyA_AtmA

whin the mahAkalpa.x.anta.end.sarga.creation.Adi.beginning..au . in the Creation that follows Doomsday . prathama.first:_asau.this.yonder m./f. . this first prajApati . Grandfather/People.protector .

smRti.memory/ reminiscence.Atma.self.a jAyate.is.born . self.memory is born .

manye . I think/opine .

smRti.memory/ reminiscence.Atma.self.a eva.indeed\only/very tatas.from.that/therefore jagat.going\world . self.memory is thus the world

mahAkalpa

jAy>

*vlm.1 Ráma said;..But_it is related, that Brahmá..the lord of creatures, springs up by his reminiscence at the end of a kalpa, and stretches out the world from his remembrance of it, in the beginning of creation.

VASISHTHA THE PLENTIFUL said—

महा.प्रलय.सर्ग.आदाव् एवम् एतद् रघूद्वह ।

mahA.pralaya.sarga.Adau_evam etat raghUdvaha |

स्मृत्य्.आत्मा_एव भवत्य् आदौ प्रथमो ऽसौ प्रजापतिः ॥४।३।२॥

smRti.AtmA_eva bhavati_Adau prathama:_asau prajApati: ||4|3|2||

after Doomsday

at the beginning of a Creation

this

(Darling of the raghu Clan!)

is only this one Recorder*self that_comes.to.be in the beginning

the first person:_this Protector of the People, prajA.pati

* mahA.great.pralaya.sarga.creation=Adi.beginning..au . after Doomsday, at the beginning of a Creation evam.so/this.way etat.this . so this raghUdvaha . (Darling of the raghu Clan!) smRti.memory/ reminiscence.Atma.self.a eva bhavati . this Memory.Self thus comes.to.be Adau . in the beginning prathama.first:_asau.this.yonder m./f. prajApati: . the first person, this Protector of the People, prajApati.

pralaya

raghUdvaha . Darling of the raghu Clan!

Adau . in the beginning

prajApati: . the first person, this Protector of the People, prajApati.

* smRti.Atman – the Memory.self, Recorder.self. .murty. ... the self of memory (smRti.Atman).

*vlm. the lord of creatures rises by his predestination {smRtyAtman? this is not translation, but_commentary} and at the commencement of a new creation.

तत् संकल्प.आत्मक.जगत् स्मृत्य्.आत्मा_एवम् इदम् ततः ।

tat samkalpa.Atmaka=jagat smRti.AtmA_evam idam tata: |

भाति संकल्प.नगरम् स्थितम् पूर्वम् प्रजापते: ॥४।३।३॥

bhAti samkalpa.nagaram sthitam pUrvam prajApate: ||4|3|3||

that one

the world of conceiving things

the Recorder.self

This

from That

projected like a conceptual city

present_before prajA.pati

* tat . that samkalpa.Atmaka=jagat . world is a conceptual thing smRti.AtmA evam . self.memory so idam tata: . is This from That_bhAti samkalpa.nagaram . shining like a conceptual city sthitam pUrvam prajApate: . situate before for the Grandfather.

tat samkalpa.Atmaka=jagat .

smRti.AtmA_evam idam tata:

bhAti samkalpa.nagaram .

sthitam pUrvam prajApate:

tat . that samkalpa.Atmaka=jagat . world is a conceptual thing smRti.AtmA evam . self.memory so idam tata: . is This from That_bhAti samkalpa.nagaram . shining like a conceptual city sthitam pUrvam prajApate: . situate before for the Grandfather

*m.3 This world is the mental determination and conception of that Prajapati. It_is the self of memory (Smriti.atma) of that Prajapati, This world shines like a city of gandharvas in the mental field of that Prajapati.

*vlm.3. It_is by his will, that the world is stretched out from his recollection, and is manifested like an ideal city, in the presence of Brahmá..the creative power.

स्मृतिर् न सम्भवत्य् एव सर्ग.आदौ परमात्मनः ।

smRti:_na sambhavati_eva sarga.Adau paramAtmana: |

जन्म_अभावात् कथम् कुत्र नभसि_इव महाद्रुम: ॥४।३।४॥

janma_abhAvAt katham kutra nabhasi_iva mahAdruma: ||4|3|4||

surely

memory does not happen if the Creations are in the SuperSelf

birth without_becoming?

how

where

how would memory appear?

where?

maybe in a forest_in the sky

smRti: na sambhavati_eva . Memory does not_become at.all .

sarga.Adau . in/when the creations . @ paramAtma.Absolute.Self na: |

janma_abhAvAt katham kutra . ¿birth without_becoming? how? where?

nabhasi_iva mahAdruma: .

*vlm.4 The Supreme Being can have no memory of the past_at the beginning of a new creation because he has no prior birth or death. Therefore this tree.in.the.sky of memory has no relation to Brahma.

RÂMA (answering question with question)—

न सम्भवति किम् ब्रह्मन् सर्ग.आदौ प्राक्तनी स्मृतिः ।

na sambhavati kim brahman sarga.Adau prAktanI smRti: |

महा.प्रलय.संमोहैर् नश्यति प्राक्.स्मृतिः कथम् ॥४।३।५॥

mahA.pralaya.sammohai: nazyati prAk.smRti: katham ||4|3|5||

how would it_come to_be

Sir.brAhmaNa

in the beginning of a Creation

there is prior memory

by all the delusions of Great.Doomsday

prior memory is destroyed

—

correct

na sambhavati kim brahman sarga.Adau prAktanI smRti: | mahA.pralaya.sammohai:

nazyati prAk.smRti: katham

*m.5. Sri Rama 5 O sage, why is memory not possible in Brahman? How does all memory get destroyed by the bewilderment of great deluge?

*vlm.5. Ráma_asked;..Does not the reminiscence of the past, continue in Brahmá at his recreation of the world; and so the former remembrance of men upon thei:_being reborn on earth?

##sRj . *sarga: [>sRj, "SuRge"] letting go, discharging • voiding (as excrement [shitting]) MBh. R. • a herd let loose • a draught of air • a downpour (of any fluid) •• emission or creation of matter, primary creation (opp. #pratisarga . "secondary creation"), creation of the world (as opp. to its #pralaya "dissolution", and #sthiti, "maintenance in existence" • #AsargAt . "from the creation or beginning of the world" • (with #dA_eva . "a divine creation", "a god") • a section, chapter, book, canto (esp. in an epic poem).

VASISHTHA said—

ये महाप्रलये प्राज्ञाः सर्वे ब्रह्म.आदयो पुरा ।

ye mahApralaye prAjJA: sarve brahma.Adaya: purA |

किल निर्वाणम् आयातास् ते ऽवश्यम् ब्रह्मताम् गता: ॥४।३।६॥

kila nirvANam AyAtA:_te_avazyam brahmatAm gatA: ||4|3|6||

these who

on Great Doomsday

are Very prAjna.Wise

—everybody—

just like brahmA the Immense

in days gone.by

they

reach nirvANa

since they have come to the brahmic State

ye mahApralaye prAjJA: sarve brahma.Adaya: purA | kila nirvANam AyAtA:_te_avazyam brahmatAm gatA:

*m.6. Sri Vasista 6 O Rāma, all.wise intelligent people existing before deluge attain Nirvana_and Brahman state.

*vlm.6. Vasishtha replied:..All intelligent_beings, including Brahmá and all others of the past_age, that obtain their nirvána or extinction, are of course absorbed in One Brahmá, (and have lost their remembrance of every thing concerning their past lives).

*jd.6 . ye – these who mahApralaye – on Great Doomsday prAjJA: sarve – the Very Wise, all of them at Doomsday those who are prAjna.Wise like brahmA the Immense from days gone.by brahma.Adaya: purA kila nirvANam AyAtA:_te_avazyam brahmatAm gatA: . .

प्राक्तनः कः स्मृतेः कर्ता तस्मात् कथय सुव्रत ।

prAktana: ka: smRte: kartA tasmAt kathaya suvrata |

स्मृतिर् निर्मूलताम् याता स्मतुर् मुक्ततया यतः ॥४।३।७॥

smRti: nirmUlatAm yAtA smartu:_muktatayA yata: ||4|3|7||

* prAktana: ka: smRte: . what prior memory kartA . the Doer tasmAt kathaya suvrata . from that tell me, clever lad, smRti . memory nirmUlatAm yAtA . having.come to rootlessness smartu:_muktatayA yata: . of.memory by Freedom whence (come)?.

prAktana: ka: smRte: . what prior memory

is the Doer?

after that tell me (clever lad)

when memory has come to rootlessness

smartu: muktatayA yata: . whence by the Freedom

....

*m.7 And so O Rāma of good practices, how can they become owners of all previous action? They attain liberation when they are free from all memory.

*vlm.7. Now tell me, my good Ráma, where do these past remembrances and remembrancers abide any more, when they are wholly lost, at the final liberation (or extinction) of the rememberers?

अतः स्मर्तुर् अभावेन स्मृतिर् वा_उदेति किम् कथम् ।

ata: smartu:_abhAvena smRti:_vA_udeti kim katham |

अवश्यम् हि महाकल्पे सर्वे मोक्ष.एक.भागिनः ॥४।३।८॥

avazyam hi mahAkalpe sarve mokSa.eka.bhAgina: ||4|3|8||

hence

thru the absence of Memory

–or whatever memory arises–

inevitably

on Great Doomsday

all are equal Freedom.Sharers

ata: smartu:_abhAvena smRti:_vA_udeti kim katham | avazyam hi mahAkalpe sarve mokSa.eka.bhAgina:

*m.8 When the owner of memory is absent, how can memory occur? At the time of great deluge all become partners and contenders for liberation.

*vlm.8. It_is certain that_all beings are liberated, and become extinct_in Brahma_at the great dissolution; hence there cannot_be remembrance of any thing in the absence of the persons that remember the same.

*sv.5.6.7.8 .... When there is no one to remember, how can memory exist?

*jd.8 . ata: smartu:_abhAvena . hence thru the absence of Memory smRti:_vA udeti kim katham – or whatever memory arises avazyam hi mahAkalpe – surely then on Great Doomsday sarve mokSa_eka.bhAgina: . all are equal Freedom.Sharers.

न_अनुभूते ऽनुभूते च स्वतश् चिद्व्योम्नि या स्मृतिः ।

na_anubhUte_anubhUte ca svata:_cit.vyomni yA smRti: |

सा जगद्.भूर् इति प्रौढा दृश्या सा_अस्त्य् एव चित्.प्रभा ॥४।३।९॥

sA jagat.bhU:_iti prauDhA dRzyA sA_asti_eva cit.prabhA ||4|3|9||

na_anubhUte_anubhUte ca . when not_experienced and when experienced

svatas cit.vyomni yA smRti: . Ur.own Conscious.space which is Memory

sA jagat.bhU: . is the becoming of the world .

iti prauDhA dRzyA sA asti eva cit.prabhA

*sv.9 Thus, that memory which arose in consciousness (whether of previous experiences or otherwise) appears as the world.

*sv. At the conclusion of the cosmic dissolution, there arose the Creator of the universe who was nothing more than memory. The thoughts that_arose from that memory constitute this world.appearance, which is no more real than a pie in the sky; for the memory from which the thoughts sprang has itself no valid basis, because all the deities of the previous world.cycle (like the creator Brahma, etc. ) had surely attained liberation. When there is no one to remember, how can memory exist?

*m.9 Whatever is that memory, which is experienced or not_experienced, which is visible as world is nothing but the effulgence of Consciousness.

*vlm.9. The remembrance that lives impressed of itself in the empty space of individual Intellects, is verily the reservoir of the perceptible and imperceptible worlds. This reminiscence is eternally present_before the sight of God, as a reflexion of his own Intellect.

भाति संवित्.प्रभा_एव_इयम् अनाद्यन्ता.अवभासिनी ।

bhAti samvit.prabhA_eva_iyam anAdyantA.avabhAsinI |

यत्.तद् एतज् जगद् इति स्वयम्भूर् इति च स्थितम् ॥४।३।१०॥

yat.tat_etat_jagat_iti svayambhU:_iti ca sthitam ||4|3|10||

bhAti – it shines

samvit.prabhA eva – as projected awareness

iyam anAdyantA_avabhAsinI – it is without_beginning or end, a luminous splendor

yat . which

tat . that

etaj.jagad iti – "this.world"

svayambhU:_iti ca sthitam – and is situate as svayambhU.Selfbecome.

*sv.10 That spontaneous world.appearance in the infinite consciousness is known as spontaneous creation.

*m.10 This opulence of Consciousness is a luminous reflection of that Supreme, the endless and beginningless one. This is the world which is born of self (by itself) and abides as such.

*vlm.10. It shines with the lustre of his self.consciousness, from time without_beginning and end, and is identic with this world, which is therefore called to_be self.born; (because it is immanent_in the mind of God).

अन्.आदि.काल=संसिद्धम् यद् भानम् ब्रह्मनो निजम् ।

an.Adi.kAla=saMsiddham yat_bhAnam brahmaNa:_nijam |

स आतिवाहिka:देहो विराजो जगद् आकृतिः ॥४।३।११॥

sa* AtivAhika:_deha:_virAja:_jagat_AkRti: ||4|3|11||

an.Adi.kAla=saMsiddham yad bhAnam brahmaNa:_nijam sa: AtivAhika:_deha:_virAja:_jagat AkRti:

##* . *ativAhika . mfn. "swifter than the wind" . N. of the liGga.zaari1ra (but see #AtivAhika) • m. an inhabitant of the lower world {no source given} + #AtivAhika . mfn. (fr. #ativAha {???}), "fleeter than wind", (in vedAnta phil.) N. of the Traveler, the Effective subtle body ( liGga.zarIra}) + Pali .one who conveys or guides, a conductor (of a caravan) J. V, 471, 472 . In yv/FM, the Effective.Subtle=Body AtivAhika.Traveler/subtle.body .

*AB . virAjo_bta:fANDa.zarIrasya_opAdAna.bhUta AtivAhika: sUkSmo deha: sa paramAtmA_eva_iti_artha: | tathAca brahmA_eva sUkSma.sthUla.bhAvAropa.krameNa jagad AtmanA bhAti_iti bhAva: ||

*sv.11 This world.appearance assumed a certain ethereal form which is known as the cosmic person.

*m.11 The subtle today of that_eternally effulgent Brahman shines as world.

*vlm.11. The spiritual body which is the attribute of God from time without_beginning (that God is a spirit); is the same with Virája or manifestation of himself, and exhibits the form of the world or the microcosm (i.e. God.spirit.Viráj or cosmos).

परमाणाव् इदम् भाति त्रि.जगत् स.वन.अभ्र=खम् ।

paramANau_idam bhAti tri.jagat sa.vana.abhra=kham |

देश.काल.क्रिया.द्रव्य.दिन.रात्रि.क्रम.अन्वितम् ॥४।३।१२॥

deza.kAla.kriyA.dravya.dina.rAtri.krama.anvitam ||4|3|12||

in/when the paramANu.Superatom\Singularity .

idam.this.one. bhAti . shines/appears the . *trijagat . Triple.World . sa.vana.abhra=kham . as the wind&cloud&sky above .

deza.kAla.kriyA.dravya.dina.rAtri.krama.anvitam .

with/by Place.Time.Action.substance.day.night.order.provided

are endowed with substantial Action ordered by Place&Time

*sv.12 In one small atom all the three worlds appear to_be, with all their components like space, time, action, substance, day and night.

*m.12 This world luminously abides as an atom of Brahman, with all temporal and spatial behaviors and sequences.

*vlm.12. But the world is said to_be composed of atoms, which compose the land and woods, the clouds and the firmament. But there are no atoms to form time and space, actions and motions and revolutions of days and nights. (All which are shaped by the spirit_and not_by atoms).

*paramANu.Superatom\Singularity .

#trijagat . the "Three.worlds" or "triple.world:_are read variously as Waking+Dream+Sleep or Heaven+Earth+Netherworld + *trijagat . Triple.World .

परमाणु: प्रविततस् तस्य_आस्ते तादृग् एव च ।

paramANu: pravitata:_tasya_Aste tAdRk_eva ca |

भाति भासुरताकारि तादृक् गिरि.कुलम् पुनः ॥४।३।१३॥

bhAti bhAsuratA.kAri tAdRk giri.kulam puna: ||4|3|13||

paramANu: pravitata: . that SuperAtom outspread/expanded

tasya Aste tAdRg eva ca . of it there is a similar one

bhAti bhAsuratA.AkAri . it shines as a crystalline form

tAdRg giri.kulam puna: . again like a mountain.range

*m.13 In that_atom, there is another one of similar kind and size, In that_abide again many similar things as in the (enclosing) one.

*vlm.13. Again the atoms (of matter) which fill the world, have other incipient_atoms (of spirit), which are inherent_in them, and cause them to take and appear in the forms of mountains and the like.

*sv.13.14 In that there are other atoms in which there are such world.appearances, just_as there is a figure in an uncarved marble slab and that figure (which is marble) has a figure in its limbs and so on ad infinitum.

#bhA . #bhAsura . a. . Shining, bright, splendid • Terrible •• #bhAsura: . a hero • a crystal •• adj. shining, radiant, bright, splendid; (end.comp.) excellent_in, distinguished by •• #bhAsuratA . crystalline splendor, <paramANu: pravitatas tasya Aste tAdRg eva ca | bhAti bhAsuratA.AkAri tAdRg giri.kulam puna:> y4003.013 —

*paramANu: pravitata: . that Super.Atom outspread/expanded tasya Aste tAdRg eva ca . of it there is a similar one bhAti bhAsuratA.AkAri . it shines as a crystalline form tAdRg giri.kulam puna: . again like a mountain.range.

तत्र_अपि तादृग्.आकारम् एव प्रत्यनु.संततम् ।

tatra_api tAdRk.AkAram eva pratyanu.samtatam |

दृश्यम् आभाति भा.रूपम् एतद् अङ्ग न वास्तवम् ॥४।३।१४॥

dRzyam AbhAti bhA.rUpam etat_aGga na vAstavam ||4|3|14||

tatra_api . there again

tAdRg.AkAram eva . that_very form

pratyanu.samtatam . as an extension/pervasion of atoms

dRzyam AbhAti bhA.rUpam . shines.forth as a perceptual light.form

etad aGga na vAstavam . but this is not.at.all substantial

*vlm.14. But these forms seeming to_be conglomerations of atomic particles, and showing themselves to our vision as lightsome objects, are in reality no substantial things.

##*samtata, *santata .p.p.. stretched, extended. .2 Uninterrupted, continual, constant, regular. .3 Lasting, eternal. .4 Much, many. — santatam तम् ind. Always, continually, constantly, eternally, perpetually. — ¶mw . adj. stretched or extended along, spread over (tasmin); covered with (tena); held or linked or woven or sewn or strung together, dense, continuous, uninterrupted, lasting, eternal (ibc.or samtatam ind. "continually, uninterruptedly, incessantly"). — y1027012; y2012005

*jd.14 . tatra_api . there again tAdRg.AkAram eva . that_very form pratyanu.samtatam . as an extension/pervasion of atoms dRzyam AbhAti bhA.rUpam . shines.forth as a perceptual light.form etad aGga na vAstavam . but this is not.at.all substantial.

इत्य् अस्त्य् अन्तर् न सत्.दृष्टेर् असत्.दृष्टेर् च वा क्व.चित् ।

iti_asti_anta:_na sat.dRSTe:_asat.dRSTe:_ca vA kva.cit |

अस्य_अस्त्व् अभ्युदितम् बुद्धम् न_अ=बुद्धम् प्रति वा_अनघ ॥४।३।१५॥

asya_astu_abhyuditam buddham na_a.buddham prati vA_anagha ||4|3|15||

ity asty anta:_na . thus there is no end

sad.dRSTe: . of Such/Sat.perceptions

asad dRSTez ca . and unSuch/Asat.perceptions

vA kva.cit . whatever

asya_astu abhyuditam buddham . but let_it_be so for the awakened

na_abuddham prati vA . and not for the unawakened

anagha . o sinless one . dea:_boy

*sv.15. Hence, O Rama, in the eyes of both the enlightened and the ignorant, the vision does not_vanish:_to the enlightened this is Brahman at_all times, and to the ignorant_it is always the world!

*m.15 Thus O sinless Rāma, there is no end to these sequences. They are real to an unregenerate mind, while they are unreal and nonexistent for an awakened one.

*vlm.15. Thus there is no end of the real and unreal sights of things; the one presenting itself to the view of the learned, and the other to that of the unlearned, (i.e. All things are viewed in their spiritual light_by the learned, and in their material aspect_by the ignorant).

*vA . so it (this sequence of atoms in atoms) does not have an end for ones who see reality or non.reality; wise see it, while non.wise don't_appreciate it, o sinless!

*AS: The AB commentary makes it_very clear. There is no limit to this true or false perception (sad.dRSTe:_asad.dRSTe:_ca_anta:_na_asti) as it respectively arises towards the awakened and the ignorant respectively. The commentary makes an interesting analysis of nAbuddha_as na+A.buddha . not_completely awakened.

#i . #udi . #abhyudi . #abhyudita p. p. . Risen; occurred • Elevated, risen to prosperity • Asleep at sunrise, over whom the sun has risen • sUryeNa hi_abhinirmukta: zayAno 'bhyyuditaz ca ya: || Ms.2.221 +

बुद्धम् प्रति_इदम् ब्रह्म_एव केवलम् शान्तम् अव्ययम् ।

buddham prati_idam brahma_eva kevalam zAntam avyayam |

अ=बुद्धम् प्रति बुद्ध्या_एतद् भासुरम् भुवन.अन्वितम् ॥४।३।१६॥

a.buddham prati buddhyA_etat_bhAsuram bhuvana.anvitam ||4|3|16||

buddham prati idam brahma_eva kevalam zAntam avyayam a.buddham prati buddhyA_etat_bhAsuram bhuvana_anvitam

*m.16 For the enlightened all this world is that peaceful, indestructible Brahman alone. For the unenlightened all this shines as full of worlds.

*vlm.16. The cosmos appears as the i m.utable Brahmá only to the intelligent, and as the mutable visible world to the unintelligent.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

यथा_इदम् भासुरम् भाति जगद्.अण्डक.जृम्भितम् ।

yathA_idam bhAsuram bhAti jagat.aNDaka.jRmbhitam |

यथा कोटि.सहस्राणि भान्त्य् अन्यान्य् अप्य् असाव् अणौ ॥४।३।१७॥

yathA koTi.sahasrANi bhAnti_anyAni_api_aNau_aNau ||4|3|17||

yathA_idam bhAsuram – as this bhAsura.Radiancy

bhAti – shines as

jagad.aNDaka.jRmbhitam – an explosion of world.eggs

yathA koTi.sahasrANi – in their gazillions

bhAnti – they shine

anyAni_api – others two

aNau aNau – in aNu.Atom after aNu.Atom.

*m.17 There are millions and billions off world similar to this universe of ours in each one of the atoms.

*vlm.17. As these bright worlds appear to roll about_as eggs in their spheres, so there are multitudes of other orbs, shining in every atom in the universe.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

यथा स्तम्भे पुत्रिका_अन्तस् तस्या: स्वाङ्गेषु पुत्रिका ।

yathA stambhe putrikA_anta:_tasyA: svAGgeSu putrikA |

तस्याश् च पुत्रिका_अस्त्य् अङ्गे तथा त्रैलोक्य.पुत्रिका ॥४।३।१८॥

tasyA:_ca putrikA_asti_aGge tathA trailokya.putrikA ||4|3|18||

yathA stambhe . as in a post putrikA antas – is carved a girl within tasyA: sva.aGgeSu putrikA – in her are bodies:_another girl tasyA:_ca putrikA asty aGge – and there's a doll in her tathA trailokya.putrikA . thus the Three.worlds=doll

*m.18 There are three worlds and their replicas (in each of the atoms) like a doll in a (wooden stone) pillar, in whose hands there is a pillar with a doll and so on (in an interminable sequence).

*vlm.18. As we see curved pillars, consisting of figures under figures, and those again under others; so is the grand pillar of the universe, composed of systems under systems to no end.

*sv.4.2.18 In that there are other atoms in which there are such world.appearances, just_as there is a figure in an uncarved marble slab and that figure (which is marble) has a figure in its limbs and so on ad infinitum.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

न_अभिन्ना न_अपि संख्येया यथा_अद्रौ परमाणुका: ।

na_abhinnA* na_api samkhyeyA* yathA_adrau paramANukA: |

तथा ब्रह्म बृहन् मेरौ त्रैलोक्य.परमाणव: ॥४।३।१९॥

tathA brahma bRhan_merau trailokya.paramANava: ||4|3|19||

na_abhinnA: na_api samkhyeyA: yathA adrau paramANukA:_tathA brahma bRhan merau

trailokya paramANava:

*m.19. Just like the atoms which form a mountain, there are innumerable atoms in Brahman.

*vlm.19. As the sands on a rock, are separably attached to it, and are countless in their number; so the orbs in the three worlds, are as particles of dust_in mountainous body of Brahmá.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

सूर्य.आदि.अंशुषु संख्यातुम् शक्यन्ते लघवो ऽणव: ।

sUrya.Adi.amzuSu samkhyAtum zakyante laghava:_aNava: |

उत्पद्यन्ते चिदादित्ये त्रैलोक्य.परमानव: ॥४।३।२०॥

utpadyante cit.Aditye trailokya.paramAnava: ||4|3|20||

sUrya_Adi.amzuSu – in the radiance of the stars

samkhyAtum zakyante – they can be counted

laghava:_aNava: . the tiny atoms

utpadyante cid.Aditye – they fall.out_in the Consciousness.Sun

trailokya.paramAnava: . the SuperAtom of the three worlds

*m.20.21 If one can enumerate the photons in the rays of sunlight, one can also enumerate the three world.atoms that_emerge from consciousness.sun. These atoms flow and fly around in the Consciousness.ether like atoms in light, dust_and water.

*vlm.20. It may be possible to count the particles of ray scattered in the sun.beams; but_it is impossible to number the atoms of light, which are emanating from the great sun of Brahmá.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

*jd.20 . sUrya_Adi.amzuSu – in the radiance of the stars samkhyAtum zakyante – they can be counted laghava:_aNava: . the tiny atoms utpadyante cid.Aditye – they fall.out_in the Consciousness.Sun trailokya.paramAnava: . the SuperAtom of the three worlds.

यथा_अणव:_वहन्त्य् अर्क.दीप्तिष्व् अप्सु रजःसु च ।

yathA_aNava:_vahanti_arka.dIptiSu_apsu raja:su ca |

तथा वहन्ति चिद्व्योम्नि त्रैलोक्य.परमाणव: ॥४।३।२१॥

tathA vahanti cit.vyomni trailokya.paramANava: ||4|3|21||

yathA aNava:_vahanti as the particles travel

arka.dIptiSu apsu raja:su ca in sunlight, mist, & dust

tathA vahanti chid.vyomni . thus there travel in the chit.Sky

trailokya.paramANava: . the superAtoms, the three worlds

*vlm.21. As the sun scatters the particles of his light, on the sparkling waters and sands of the sea; so does the Intellect of God, disperse the atoms of its light_all over the vacuity of the universe.

*m.20.21. If one can enumerate the photons in the rays of sunlight, one can also enumerate the three world.atoms that_emerge from consciousness.sun. These atoms flow and fly around in the Consciousness.ether like atoms in light, dust_and water.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

शून्य.अनुभवमात्र.आत्मा भूत.आकाशम् इदम् यथा ।

zUnya.anubhava.mAtra.AtmA bhUta.AkAzam idam yathA |

सर्ग.अनुभवमात्र.आत्मा चिदाकाशम् इदम् तथा ॥४।३।२२॥

sarga.anubhava.mAtra.AtmA cit.AkAzam idam tathA ||4|3|22||

zUnya_anubhava.mAtra.AtmA Self measured asvoid experience bhUta_AkAzam idam yathA as this elemental space sarga_anubhava.mAtra.AtmA Self measured as creative experience cid.AkAzam idam tathA – is thus this Conscious.space

*m.22. The bhutakasa_is all that is experienced as void. Similarly whatever is experienced as creation is consciousness.ether.

*vlm.22. As the notion of vacuity fills the mind, with the idea of the visible firmament; so the thought of creation, as self.*same with Brahma, gives us the notion of his intellectual sphere.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

##bhU . *bhUta.AkAza . When someone asked ramaNa, 'It_is said that_cidAkAza_itself is AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it_if the mind has subsided?', bhagavan replied: 'If the sky is taken as an illustration it must_be stated to_be of three varieties, #cidAkAza, #cittAkAza, and #bhUta.AkAza. The natural state is called cidAkAza, the I.feeling that is born from cidAkAza_is cittAkAza. As that_cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUta.AkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUta.AkAza_it is said to_be . #mano AkAza_and when it leaves mano AkAza_and sees cidAkAza_it is said to_be . #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved every thing appears natural.'

सर्गस् तु सर्ग.शब्द.आर्थतया बुद्धो नयत्य् अध: ।

sarga:_tu sarga.zabda.ArthatayA buddha:_nayati_adha: |

स ब्रह्म.शब्दार्थतया बुद्धो श्रेयो भवत्य् अलम् ॥४।३।२३॥

sa* brahma.zabdArthatayA buddha: zreya:_bhavati_alam ||4|3|23||

but the "creation"

understood just_as creation

brings you down,

while

realized as the brahman.Immensity

it_becomes the bettermost

sarga:_tu sarga.zabda.ArthatayA buddha:_nayati_adha: | sa* brahma.zabdArthatayA buddha: zreya:_bhavati_alam

*m.23 If one understands the word 'sarga' as creation, that knowledge leads one to lowly worlds (drags him down), while if creation is understood by the word Brahman, then that leads to liberation.

*vlm.23. To understand the creation as something different from Brahma, leads man apart from Him; but to take it_as synonymous with Brahma, leads him to his felicity.

विज्ञान.आत्मा शासिता विश्व.बीजम्

vijJAna.AtmA zAsitA vizva.bIjam

ब्रह्मैव_अलम् स्वम् चिदाकाश.मात्रम् ।

brahmA_eva_alam svam cidAkAza.mAtram |

यस्माज् जातम् यत् तदेव_इति विद्याद्

yasmAt_jAtam yat tadeva_iti vidyAt

वेद्यम् स्व.अन्तर्बोध.सम्बोधमात्रम् ॥४।३।२४॥

vedyam sva.antarbodha.sambodha.mAtram ||4|3|24||

vijJAna.Understanding/comprehension/dispersed.Wisdom.Atma.self.a zAsita.x.a a *Mn.vii,17 • a governor, ruler over (tam or comp.) KSS. • a teacher *Sarvad.vizva.x.bIja.x.m – universal.seed

Brahmâ_eva_alam . brahmic enough

sva.Ur.own.m cidAkAza.Conscious.Space.mAtra.measure/mere\only.m – its own measure of Consciousness.Space yasmAt_jAta.x.m . from which is born

yat.which/what.tadeva .*tat.that/That eva.only/indeed //tadA.then iva.like/as.if vidyAt – so he should know

vedyam . what's to_be known

sva.Ur.own.antarbodha.x.sambodha.x.mAtra.measure/mere\only.m – the measure of his own inner realized awakening

zAsitA

vizva

bIja

jAta

vidy>At – so he should know

vedyam . what's to_be known

antarbodha

sambodha

*vA . ones who know the Self, know the seed of universe as being brahman only, and consisting of own cit.space; and born from that Brahman is itself Brahman only, . from knowing so known (objects) become own internal knowledge.

*AS: The individual soul (vijJAna_AtmA) as well as the the Lord (Izvara . zAsitA vizvabIjam) are but_entirely only Brahma . the only thing in the cit space. One should know that whatever is born from something is it only and only by self understanding this is to_be understood.

*m.24 Brahma, the one who controls the Universe and the origin of the Universe are Consciousness.ether alone. This knowledge is one to_be known and is the knowledge of self.

*vlm.24. The enlightened soul, freed from its knowledge of the mundane seed, and knowing Brahma_alone as the plenum filling the vacUm of intellect; knows the knowable (God) in his inward understanding, as the same with what has proceeded from him.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just_a word, without_corresponding substantial reality.

#zas . #zAsitA *zAsitA . a punisher, chastiser *Mn.vii,17 • a governor, commander, ruler over (acc. or comp.) *KSS. • a teacher, instructor *Sarvad.

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संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इty.आदि.अभिधम् ततH॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM4004 MIND & WORLD 1.NV01 .z15

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FM.4.1.FM.4.29

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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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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Jiva Das

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Oct 31, 2021, 10:59:27 AM10/31/21

to yoga vasishtha

FM4003 MEMORY IN CREATION 1.OC31 .z24

https://www.dropbox.com/s/574l6kl6jrggsiy/fm4003%201.oc31%20Memory%20in%20Creation%20.z24.docx?dl=0

FM.4.1.FM.4.29

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oॐm

FM.4.3

MEMORY IN CREATION

RAAMA said—

महाकल्प.अन्त.सर्ग.आदौ प्रथमो ऽसौ प्रजापति: ।

mahAkalpa.anta.sarga.Adau prathama: asau prajApati: |

स्मृत्य्.आत्मा जायते मन्ये स्मृत्य्.आत्मा एव ततो जगत् ॥४।३।१॥

smRti.Atma.A jAyate manye smRti.Atma.A eva tata: jagat ||4|3|1||

whin the mahAkalpa.Doomsday.anta.end.sarga.creation.Adi.beginning.au.in the Creation that follows Doomsday.prathama.first: asau.this.yonder m./f..this first prajApati.Grandfather/People.protector.

smRti.memory/ reminiscence.Atma.self.a jAyate.is.born.self.memory is born.

manye.I think/opine.

smRti.memory/ reminiscence.Atma.self.a eva.indeed\only/very tatas.from.that/therefore jagat.going\world.self.memory is thus the world

in the post.Doomsday Creation

first comes this prajA.pati,

Protector of the People.

A recollective.Soul is born,

so I think,

for thence the recollected soul is the world.

smRti.Atma.A smRtyA Atma.A

*vlm.1 Ráma said;..But it is related, that Brahmá..the lord of creatures, springs up by his reminiscence at the end of a kalpa, and stretches out the world from his remembrance of it, in the beginning of creation.

* whin the mahAkalpa.Doomsday.anta.end.sarga.creation.Adi.beginning.au.in the Creation that follows Doomsday.prathama.first: asau.this.yonder m./f..this first prajApati.Grandfather/People.protector.smRti.memory/ reminiscence.Atma.self.a jAyate.is.born.self.memory is born.manye.I think/opine.smRti.memory/ reminiscence.Atma.self.a eva.indeed\only/very tatas.from.that/therefore jagat.going\world.self.memory is thus the world

VASISHTHA THE PLENTIFUL said—

महा.प्रलय.सर्ग.आदाव् एवम् एतद् रघूद्वह ।

mahA.pralaya.sarga.Adau evam etat raghUdvaha |

स्मृत्य्.आत्मा एव भवत्य् आदौ प्रथमो ऽसौ प्रजापतिः ॥४।३।२॥

smRti.Atma.A eva bhavati Adau prathama: asau prajApati: ||4|3|2||

mahA.great.pralaya.Doomsday.sarga.creation.Adau.in.the.beginning evam.so etat.this.here raghUdvaha.best.of.the.Raghu.clan = smRti.memory/reminiscence.Atma.Self.A eva.even/only/indeed bhavati.becoming/es Adau.in.the.beginning prathama.first: asau Prajâpati the Grandfather:

after Doomsday

at the beginning of a Creation

this

(Darling of the raghu Clan!)

is only this one Recorder*self that comes.to.be in the beginning

the first person: this Protector of the People, prajA.pati

* mahA.great.pralaya.sarga.creation=Adi.beginning..au.after Doomsday, at the beginning of a Creation evam.so/this.way etat.this.so this raghUdvaha.(Darling of the raghu Clan!) smRti.memory/ reminiscence.Atma.self.a eva bhavati.this Memory.Self thus comes.to.be Adau.in the beginning prathama.first: asau.this.yonder m./f. prajApati:.the first person, this Protector of the People, prajApati.

* smRti.Atman – the Memory.self, Recorder.self. .murty. ... the self of memory (smRti.Atman).

*vlm. the lord of creatures rises by his predestination {smRtyAtman? this is not translation, but commentary} and at the commencement of a new creation.

* mahA.great.pralaya.Doomsday.sarga.creation.Adau.in.the.beginning evam.so etat.this.here raghUdvaha.best.of.the.Raghu.clan = smRti.memory/reminiscence.Atma.Self.A eva.even/only/indeed bhavati.becoming/es Adau.in.the.beginning prathama.first: asau Prajâpati the Grandfather:

तत् संकल्प.आत्मक.जगत् स्मृत्य्.आत्मा एवम् इदम् ततः ।

tat samkalpa.Atmaka=jagat smRti.Atma.A evam idam tata: |

भाति संकल्प.नगरम् स्थितम् पूर्वम् प्रजापते: ॥४।३।३॥

bhAti samkalpa.nagaram sthitam pUrvam prajApate: ||4|3|3||

tat.that.one saMkalpa.motive/concept.Atmaka.nature.of/consisting.of/-like=jagat.going/world smRti.memory/reminiscence.Atma.Self.A evam.so idam.this.here tatas.thence/thus = bhAti.shines/appears.as saMkalpa.motive/concept.nagara.city/town.m sthita.situate/existent.as.m pUrvam.formerly Prajâpati the Grandfather.e:

that one

the world of conceiving things

the Recorder.self

This

from That

projected like a conceptual city

present before prajA.pati

tat.that samkalpa.Atmaka=jagat.world is a conceptual thing smRti.Atma.A evam.self.memory so idam tata:.is This from That bhAti samkalpa.nagaram.shining like a conceptual city sthitam pUrvam prajApate:.situate before for the Grandfather

*m.3 This world is the mental determination and conception of that Prajapati. It is the self of memory (Smriti.atma) of that Prajapati, This world shines like a city of gandharvas in the mental field of that Prajapati.

*vlm.3. It is by his will, that the world is stretched out from his recollection, and is manifested like an ideal city, in the presence of Brahmá..the creative power.

* tat.that.one saMkalpa.motive/concept.Atmaka.nature.of/consisting.of/-like=jagat.going/world smRti.memory/reminiscence.Atma.Self.A evam.so idam.this.here tatas.thence/thus = bhAti.shines/appears.as saMkalpa.motive/concept.nagara.city/town.m sthita.situate/existent.as.m pUrvam.formerly Prajâpati the Grandfather.e:

स्मृतिर् न सम्भवत्य् एव सर्ग.आदौ परमात्मनः ।

smRti: na sambhavati eva sarga.Adau paramAtmana: |

जन्म अभावात् कथम् कुत्र नभसि इव महाद्रुम: ॥४।३।४॥

janma abhAvAt katham kutra nabhasi iva mahAdruma: ||4|3|4||

smRti.memory/reminiscence: na.no/t sambhavat.manifest/becoming.i eva.even/only/indeed sarga.creation.Adau.in.the.beginning paramAtma.SuperSelf.na: = janma.birth abhAva.unbecoming.At katham.how? kutra.?where/when whin.the nabhas.spacious.sky.i iva.like/as.if mahA.great.druma.tree:

surely

memory does not happen if the Creations are in the SuperSelf

birth without becoming?

how

where

how would memory appear?

where?

maybe in a forest in the sky

*vlm.4 The Supreme Being can have no memory of the past at the beginning of a new creation because he has no prior birth or death. Therefore this tree.in.the.sky of memory has no relation to Brahma.

* smRti.memory/reminiscence: na.no/t sambhavat.manifest/becoming.i eva.even/only/indeed sarga.creation.Adau.in.the.beginning paramAtma.SuperSelf.na: = janma.birth abhAva.unbecoming.At katham.how? kutra.?where/when whin.the nabhas.spacious.sky.i iva.like/as.if mahA.great.druma.tree:

RAAMA (answering question with question)—

न सम्भवति किम् ब्रह्मन् सर्ग.आदौ प्राक्तनी स्मृतिः ।

na sambhavati kim brahman sarga.Adau prAktanI smRti: |

महा.प्रलय.संमोहैर् नश्यति प्राक्.स्मृतिः कथम् ॥४।३।५॥

mahA.pralaya.sammohai: nazyati prAk.smRti: katham ||4|3|5||

na.no/t sambhavat.manifest/becoming.i kim.??/what/why brahman.Brahmin sarga.creation.Adau.in.the.beginning prAktana.former/previous/ancient.I smRti.memory/reminiscence: = mahA.great.pralaya.Doomsday.sammoha*.i: nazyat.to.be.destroyed.i prAk.single/separate.smRti.memory/reminiscence: katham.how?

how would it come to be

Sir.brAhmaNa

in the beginning of a Creation

there is prior memory

by all the delusions of Great.Doomsday

prior memory is destroyed

—

correct

*m.5. Sri Rama 5 O sage, why is memory not possible in Brahman? How does all memory get destroyed by the bewilderment of great deluge?

*vlm.5. Ráma asked;..Does not the reminiscence of the past, continue in Brahmá at his recreation of the world; and so the former remembrance of men upon thei: being reborn on earth?

##sRj.*sarga: [>sRj, "SuRge"] letting go, discharging • voiding (as excrement [shitting]) MBh. R. • a herd let loose • a draught of air • a downpour (of any fluid) •• emission or creation of matter, primary creation (opp. #pratisarga."secondary creation"), creation of the world (as opp. to its #pralaya "dissolution", and #sthiti, "maintenance in existence" • #AsargAt."from the creation or beginning of the world" • (with #dA eva."a divine creation", "a god") • a section, chapter, book, canto (esp. in an epic poem).

* na.no/t sambhavat.manifest/becoming.i kim.??/what/why brahman.Brahmin sarga.creation.Adau.in.the.beginning prAktana.former/previous/ancient.I smRti.memory/reminiscence: = mahA.great.pralaya.Doomsday.sammoha*.i: nazyat.to.be.destroyed.i prAk.single/separate.smRti.memory/reminiscence: katham.how?

VASISHTHA said—

ये महाप्रलये प्राज्ञाः सर्वे ब्रह्म.आदयो पुरा ।

ye mahApralaye prAjJA: sarve brahma.Adaya: purA |

किल निर्वाणम् आयातास् ते ऽवश्यम् ब्रह्मताम् गता: ॥४।३।६॥

kila nirvANam AyAtA: te avazyam brahmatAm gatA: ||4|3|6||

ye.these.who mahA.great.pralaya.Doomsday.e prajJa.knowing/wise.A: sarve.thz.all/in.all brahma.Brahman.Immensity.Adi.&c.a: purA.before/formerly | kila.indeed/of.course/clearly nirvANa.m AyAta.come.to.A: te.they/you avazyam.necessarily/certainly brahma.Brahman.Immensity.tA.ness/state.m gata.gone.A:

these who

on Great Doomsday

are Very prAjna.Wise

—everybody—

just like brahmA the Immense

in days gone.by

they

reach nirvANa

since they have come to the brahmic State

*m.6. Sri Vasista 6 O Rāma, all.wise intelligent people existing before deluge attain Nirvana and Brahman state.

*vlm.6. Vasishtha replied:..All intelligent beings, including Brahmá and all others of the past age, that obtain their nirvána or extinction, are of course absorbed in One Brahmá, (and have lost their remembrance of every thing concerning their past lives).

* ye.these.who mahA.great.pralaya.Doomsday.e prajJa.knowing/wise.A: sarve.thz.all/in.all brahma.Brahman.Immensity.Adi.&c.a: purA.before/formerly | kila.indeed/of.course/clearly nirvANa.m AyAta.come.to.A: te.they/you avazyam.necessarily/certainly brahma.Brahman.Immensity.tA.ness/state.m gata.gone.A:

प्राक्तनः कः स्मृतेः कर्ता तस्मात् कथय सुव्रत ।

prAktana: ka: smRte: kartA tasmAt kathaya suvrata |

स्मृतिर् निर्मूलताम् याता स्मतुर् मुक्ततया यतः ॥४।३।७॥

smRti: nirmUlatAm yAtA smartu: muktatayA yata: ||4|3|7||

prAktana.former/previous/ancient: kas.who?which smRti.memory/reminiscence.e: kartA.the.Doer tasmAt.from.that/therefore/thru.that kathaya.tell/say!, suvrata.ruling.well/religious/pious/virtuous, = smRti.memory/reminiscence: nirmUlatA.rootlessness.m yAta.having.come.to.A smartu:.they.remembered ~muktatA.Free.state.ayA yata:.whence

*m.7 And so O Rāma of good practices, how can they become owners of all previous action? They attain liberation when they are free from all memory.

*vlm.7. Now tell me, my good Ráma, where do these past remembrances and remembrancers abide any more, when they are wholly lost, at the final liberation (or extinction) of the rememberers?

* prAktana.former/previous/ancient: kas.who?which smRti.memory/reminiscence.e: kartA.the.Doer tasmAt.from.that/therefore/thru.that kathaya.tell/say!, suvrata.ruling.well/religious/pious/virtuous, = smRti.memory/reminiscence: nirmUlatA.rootlessness.m yAta.having.come.to.A smartu:.they.remembered ~muktatA.Free.state.ayA yata:.whence

अतः स्मर्तुर् अभावेन स्मृतिर् वा उदेति किम् कथम् ।

ata: smartu: abhAvena smRti: vA udeti kim katham |

अवश्यम् हि महाकल्पे सर्वे मोक्ष.एक.भागिनः ॥४।३।८॥

avazyam hi mahAkalpe sarve mokSa.eka.bhAgina: ||4|3|8||

atas.from.this/hence smartu:.they.remembered abhAva.unbecoming.ena smRti.memory/reminiscence: vA.or udeti.arising kim.??/what/why katham.how? | avazyam.necessarily/certainly hi.for/since whin.the mahAkalpa.Doomsday.e sarve.thz.all/in.all mokSa.Freedom.eka.one.bhAgi.sharing.in/responsible.for/entitled to.na:

hence

thru the absence of Memory

–or whatever memory arises–

inevitably

on Great Doomsday

all are equal Freedom.Sharers

*m.8 When the owner of memory is absent, how can memory occur? At the time of great deluge all become partners and contenders for liberation.

*vlm.8. It is certain that all beings are liberated, and become extinct in Brahma at the great dissolution; hence there cannot be remembrance of any thing in the absence of the persons that remember the same.

*sv.5.6.7.8 .... When there is no one to remember, how can memory exist?

* atas.from.this/hence smartu:.they.remembered abhAva.unbecoming.ena smRti.memory/reminiscence: vA.or udeti.arising kim.??/what/why katham.how? | avazyam.necessarily/certainly hi.for/since whin.the mahAkalpa.Doomsday.e sarve.thz.all/in.all mokSa.Freedom.eka.one.bhAgi.sharing.in/responsible.for/entitled to.na:

न अनुभूते ऽनुभूते च स्वतश् चिद्व्योम्नि या स्मृतिः ।

na anubhUte anubhUte ca svata: cit.vyomni yA smRti: |

सा जगद्.भूर् इति प्रौढा दृश्या सा अस्त्य् एव चित्.प्रभा ॥४।३।९॥

sA jagat.bhU: iti prauDhA dRzyA sA asti eva cit.prabhA ||4|3|9||

na.no/t whin.the anubhUta.experienced/unknown.e whin.the anubhUta.experienced/unknown.e ca.and/also svatas.from/thru.self cit.Consciousness/Everity.vyomni.in.spacious.sky yA.who/which smRti.memory/reminiscence: = sA.she/it jagat.going/world.bhU.Earth/<to.become: iti.so/"thus" prauDha.grown.up/developed\confident\bold/strong/rich.A dRzya.percept/object.A sA.she/it asti.existing/being eva.even/only/indeed cit.Consciousness/Everity.prabhA.splendour/light/beauty

*sv.9 Thus, that memory which arose in consciousness (whether of previous experiences or otherwise) appears as the world.

*sv. At the conclusion of the cosmic dissolution, there arose the Creator of the universe who was nothing more than memory. The thoughts that arose from that memory constitute this world.appearance, which is no more real than a pie in the sky; for the memory from which the thoughts sprang has itself no valid basis, because all the deities of the previous world.cycle (like the creator Brahma, etc. ) had surely attained liberation. When there is no one to remember, how can memory exist?

*m.9 Whatever is that memory, which is experienced or not experienced, which is visible as world is nothing but the effulgence of Consciousness.

* na.no/t whin.the anubhUta.experienced/unknown.e whin.the anubhUta.experienced/unknown.e ca.and/also svatas.from/thru.self cit.Consciousness/Everity.vyomni.in.spacious.sky yA.who/which smRti.memory/reminiscence: = sA.she/itjagat.going/world.bhU.Earth/<to.become:iti.so/"thus"prauDha.grown.up/developed\confident\bold/strong/rich.A dRzya.percept/object.A sA.she/it asti.existing/being eva.even/only/indeed cit.Consciousness/Everity.prabhA.splendour/light/beauty

भाति संवित्.प्रभा एव इयम् अनाद्यन्ता.अवभासिनी ।

bhAti samvit.prabhA eva iyam anAdyantA.avabhAsinI |

यत्.तद् एतज् जगद् इति स्वयम्भूर् इति च स्थितम् ॥४।३।१०॥

yat.tat etat jagat iti svayambhU: iti ca sthitam ||4|3|10||

bhAti – it shines

samvit.prabhA eva – as projected awareness

iyam anAdyantA avabhAsinI – it is without beginning or end, a luminous splendor

yat.which

tat.that

etaj.jagad iti – "this.world"

svayambhU: iti ca sthitam – and is situate as svayambhU.Selfbecome.

*sv.10 That spontaneous world.appearance in the infinite consciousness is known as spontaneous creation.

*m.10 This opulence of Consciousness is a luminous reflection of that Supreme, the endless and beginningless one. This is the world which is born of self (by itself) and abides as such.

*vlm.10. It shines with the lustre of his self.consciousness, from time without beginning and end, and is identic with this world, which is therefore called to be self.born; (because it is immanent in the mind of God).

अन्.आदि.काल=संसिद्धम् यद् भानम् ब्रह्मनो निजम् ।

an.Adi.kAla=saMsiddham yat bhAnam brahmaNa: nijam |

स आतिवाहिka:देहो विराजो जगद् आकृतिः ॥४।३।११॥

sa* AtivAhika: deha: virAja: jagat AkRti: ||4|3|11||

an.Adi.kAla=saMsiddham yad bhAnam brahmaNa: nijam sa: AtivAhika: deha: virAja: jagat AkRti:

##*.*ativAhika.mfn. "swifter than the wind".N. of the liGga.zaari1ra (but see #AtivAhika) • m. an inhabitant of the lower world {no source given} + #AtivAhika.mfn. (fr. #ativAha {???}), "fleeter than wind", (in vedAnta phil.) N. of the Traveler, the Effective subtle body ( liGga.zarIra}) + Pali .one who conveys or guides, a conductor (of a caravan) J. V, 471, 472.In yv/FM, the Effective.Subtle=Body AtivAhika.Traveler/subtle.body.

*AB.virAjo bta:fANDa.zarIrasya opAdAna.bhUta AtivAhika: sUkSmo deha: sa paramAtma.A eva iti artha: | tathAca brahmA eva sUkSma.sthUla.bhAvAropa.krameNa jagad AtmanA bhAti iti bhAva: ||

*sv.11 This world.appearance assumed a certain ethereal form which is known as the cosmic person.

*m.11 The subtle today of that eternally effulgent Brahman shines as world.

परमाणाव् इदम् भाति त्रि.जगत् स.वन.अभ्र=खम् ।

paramANau idam bhAti tri.jagat sa.vana.abhra=kham |

देश.काल.क्रिया.द्रव्य.दिन.रात्रि.क्रम.अन्वितम् ॥४।३।१२॥

deza.kAla.kriyA.dravya.dina.rAtri.krama.anvitam ||4|3|12||

in/when the paramANu.Superatom\Singularity.

idam.this.one. bhAti.shines/appears the.*trijagat.Triple.World.sa.vana.abhra=kham.as the wind&cloud&sky above.

deza.kAla.kriyA.dravya.dina.rAtri.krama.anvitam.

with/by Place.Time.Action.substance.day.night.order.provided

are endowed with substantial Action ordered by Place&Time

*sv.12 In one small atom all the three worlds appear to be, with all their components like space, time, action, substance, day and night.

*m.12 This world luminously abides as an atom of Brahman, with all temporal and spatial behaviors and sequences.

*paramANu.Superatom\Singularity.

#trijagat.the "Three.worlds" or "triple.world: are read variously as Waking+Dream+Sleep or Heaven+Earth+Netherworld + *trijagat.Triple.World.

परमाणु: प्रविततस् तस्य आस्ते तादृग् एव च ।

paramANu: pravitata: tasya Aste tAdRk eva ca |

भाति भासुरताकारि तादृक् गिरि.कुलम् पुनः ॥४।३।१३॥

bhAti bhAsuratA.kAri tAdRk giri.kulam puna: ||4|3|13||

paramANu: pravitata:.that SuperAtom outspread/expanded

tasya Aste tAdRg eva ca.of it there is a similar one

bhAti bhAsuratA.AkAri.it shines as a crystalline form

tAdRg giri.kulam puna:.again like a mountain.range

*m.13 In that atom, there is another one of similar kind and size, In that abide again many similar things as in the (enclosing) one.

*sv.13.14 In that there are other atoms in which there are such world.appearances, just as there is a figure in an uncarved marble slab and that figure (which is marble) has a figure in its limbs and so on ad infinitum.

#bhA.#bhAsura.a..Shining, bright, splendid • Terrible •• #bhAsura:.a hero • a crystal •• adj. shining, radiant, bright, splendid; (end.comp.) excellent in, distinguished by •• #bhAsuratA.crystalline splendor, <paramANu: pravitatas tasya Aste tAdRg eva ca | bhAti bhAsuratA.AkAri tAdRg giri.kulam puna:> y4003.013 —

*paramANu: pravitata:.that Super.Atom outspread/expanded tasya Aste tAdRg eva ca.of it there is a similar one bhAti bhAsuratA.AkAri.it shines as a crystalline form tAdRg giri.kulam puna:.again like a mountain.range.

तत्र अपि तादृग्.आकारम् एव प्रत्यनु.संततम् ।

tatra api tAdRk.AkAram eva pratyanu.samtatam |

दृश्यम् आभाति भा.रूपम् एतद् अङ्ग न वास्तवम् ॥४।३।१४॥

dRzyam AbhAti bhA.rUpam etat aGga na vAstavam ||4|3|14||

tatra api.there again

tAdRg.AkAram eva.that very form

pratyanu.samtatam.as an extension/pervasion of atoms

dRzyam AbhAti bhA.rUpam.shines.forth as a perceptual light.form

etad aGga na vAstavam.but this is not.at.all substantial

*vlm.14. But these forms seeming to be conglomerations of atomic particles, and showing themselves to our vision as lightsome objects, are in reality no substantial things.

##*samtata, *santata .p.p.. stretched, extended. .2 Uninterrupted, continual, constant, regular. .3 Lasting, eternal. .4 Much, many. — santatam तम् ind. Always, continually, constantly, eternally, perpetually. — ¶mw.adj. stretched or extended along, spread over (tasmin); covered with (tena); held or linked or woven or sewn or strung together, dense, continuous, uninterrupted, lasting, eternal (ibc.or samtatam ind. "continually, uninterruptedly, incessantly"). — y1027012; y2012005

*jd.14.tatra api.there again tAdRg.AkAram eva.that very form pratyanu.samtatam.as an extension/pervasion of atoms dRzyam AbhAti bhA.rUpam.shines.forth as a perceptual light.form etad aGga na vAstavam.but this is not.at.all substantial.

इत्य् अस्त्य् अन्तर् न सत्.दृष्टेर् असत्.दृष्टेर् च वा क्व.चित् ।

iti asti anta: na sat.dRSTe: asat.dRSTe: ca vA kva.cit |

अस्य अस्त्व् अभ्युदितम् बुद्धम् न अ=बुद्धम् प्रति वा अनघ ॥४।३।१५॥

asya astu abhyuditam buddham na a.buddham prati vA anagha ||4|3|15||

ity asty anta: na.thus there is no end

sad.dRSTe:.of Such/Sat.perceptions

asad dRSTez ca.and unSuch/Asat.perceptions

vA kva.cit.whatever

asya astu abhyuditam buddham.but let it be so for the awakened

na abuddham prati vA.and not for the unawakened

anagha.o sinless one.dea: boy

*sv.15. Hence, O Rama, in the eyes of both the enlightened and the ignorant, the vision does not vanish: to the enlightened this is Brahman at all times, and to the ignorant it is always the world!

*m.15 Thus O sinless Rāma, there is no end to these sequences. They are real to an unregenerate mind, while they are unreal and nonexistent for an awakened one.

*vA.so it (this sequence of atoms in atoms) does not have an end for ones who see reality or non.reality; wise see it, while non.wise don't appreciate it, o sinless!

*AS: The AB commentary makes it very clear. There is no limit to this true or false perception (sad.dRSTe: asad.dRSTe: ca anta: na asti) as it respectively arises towards the awakened and the ignorant respectively. The commentary makes an interesting analysis of nAbuddha as na+A.buddha.not completely awakened.

#i.#udi.#abhyudi.#abhyudita p. p..Risen; occurred • Elevated, risen to prosperity • Asleep at sunrise, over whom the sun has risen • sUryeNa hi abhinirmukta: zayAno 'bhyyuditaz ca ya: || Ms.2.221 +

बुद्धम् प्रति इदम् ब्रह्म एव केवलम् शान्तम् अव्ययम् ।

buddham prati idam brahma eva kevalam zAntam avyayam |

अ=बुद्धम् प्रति बुद्ध्या एतद् भासुरम् भुवन.अन्वितम् ॥४।३।१६॥

a.buddham prati buddhyA etat bhAsuram bhuvana.anvitam ||4|3|16||

buddham prati idam brahma eva kevalam zAntam avyayam a.buddham prati buddhyA etat bhAsuram bhuvana anvitam

*m.16 For the enlightened all this world is that peaceful, indestructible Brahman alone. For the unenlightened all this shines as full of worlds.

*vlm.16. The cosmos appears as the i m.utable Brahmá only to the intelligent, and as the mutable visible world to the unintelligent.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

यथा इदम् भासुरम् भाति जगद्.अण्डक.जृम्भितम् ।

yathA idam bhAsuram bhAti jagat.aNDaka.jRmbhitam |

यथा कोटि.सहस्राणि भान्त्य् अन्यान्य् अप्य् असाव् अणौ ॥४।३।१७॥

yathA koTi.sahasrANi bhAnti anyAni api aNau aNau ||4|3|17||

yathA idam bhAsuram – as this bhAsura.Radiancy

bhAti – shines as

jagad.aNDaka.jRmbhitam – an explosion of world.eggs

yathA koTi.sahasrANi – in their gazillions

bhAnti – they shine

anyAni api – others two

aNau aNau – in aNu.Atom after aNu.Atom.

*m.17 There are millions and billions off world similar to this universe of ours in each one of the atoms.

*vlm.17. As these bright worlds appear to roll about as eggs in their spheres, so there are multitudes of other orbs, shining in every atom in the universe.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

यथा स्तम्भे पुत्रिका अन्तस् तस्या: स्वाङ्गेषु पुत्रिका ।

yathA stambhe putrikA anta: tasyA: svAGgeSu putrikA |

तस्याश् च पुत्रिका अस्त्य् अङ्गे तथा त्रैलोक्य.पुत्रिका ॥४।३।१८॥

tasyA: ca putrikA asti aGge tathA trailokya.putrikA ||4|3|18||

yathA stambhe.as in a post putrikA antas – is carved a girl within tasyA: sva.aGgeSu putrikA – in her are bodies: another girl tasyA: ca putrikA asty aGge – and there's a doll in her tathA trailokya.putrikA.thus the Three.worlds=doll

*m.18 There are three worlds and their replicas (in each of the atoms) like a doll in a (wooden stone) pillar, in whose hands there is a pillar with a doll and so on (in an interminable sequence).

*vlm.18. As we see curved pillars, consisting of figures under figures, and those again under others; so is the grand pillar of the universe, composed of systems under systems to no end.

*sv.4.2.18 In that there are other atoms in which there are such world.appearances, just as there is a figure in an uncarved marble slab and that figure (which is marble) has a figure in its limbs and so on ad infinitum.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

न अभिन्ना न अपि संख्येया यथा अद्रौ परमाणुका: ।

na abhinnA* na api samkhyeyA* yathA adrau paramANukA: |

तथा ब्रह्म बृहन् मेरौ त्रैलोक्य.परमाणव: ॥४।३।१९॥

tathA brahma bRhan merau trailokya.paramANava: ||4|3|19||

na abhinnA: na api samkhyeyA: yathA adrau paramANukA: tathA brahma bRhan merau

trailokya paramANava:

*m.19. Just like the atoms which form a mountain, there are innumerable atoms in Brahman.

*vlm.19. As the sands on a rock, are separably attached to it, and are countless in their number; so the orbs in the three worlds, are as particles of dust in mountainous body of Brahmá.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

सूर्य.आदि.अंशुषु संख्यातुम् शक्यन्ते लघवो ऽणव: ।

sUrya.Adi.amzuSu samkhyAtum zakyante laghava: aNava: |

उत्पद्यन्ते चिदादित्ये त्रैलोक्य.परमानव: ॥४।३।२०॥

utpadyante cit.Aditye trailokya.paramAnava: ||4|3|20||

sUrya Adi.amzuSu – in the radiance of the stars

samkhyAtum zakyante – they can be counted

laghava: aNava:.the tiny atoms

utpadyante cid.Aditye – they fall.out in the Consciousness.Sun

trailokya.paramAnava:.the SuperAtom of the three worlds

*m.20.21 If one can enumerate the photons in the rays of sunlight, one can also enumerate the three world.atoms that emerge from consciousness.sun. These atoms flow and fly around in the Consciousness.ether like atoms in light, dust and water.

*vlm.20. It may be possible to count the particles of ray scattered in the sun.beams; but it is impossible to number the atoms of light, which are emanating from the great sun of Brahmá.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

*jd.20.sUrya Adi.amzuSu – in the radiance of the stars samkhyAtum zakyante – they can be counted laghava: aNava:.the tiny atoms utpadyante cid.Aditye – they fall.out in the Consciousness.Sun trailokya.paramAnava:.the SuperAtom of the three worlds.

यथा अणव: वहन्त्य् अर्क.दीप्तिष्व् अप्सु रजःसु च ।

yathA aNava: vahanti arka.dIptiSu apsu raja:su ca |

तथा वहन्ति चिद्व्योम्नि त्रैलोक्य.परमाणव: ॥४।३।२१॥

tathA vahanti cit.vyomni trailokya.paramANava: ||4|3|21||

yathA aNava: vahanti as the particles travel

arka.dIptiSu apsu raja:su ca in sunlight, mist, & dust

tathA vahanti chid.vyomni.thus there travel in the chit.Sky

trailokya.paramANava:.the superAtoms, the three worlds

*m.20.21. If one can enumerate the photons in the rays of sunlight, one can also enumerate the three world.atoms that emerge from consciousness.sun. These atoms flow and fly around in the Consciousness.ether like atoms in light, dust and water.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

शून्य.अनुभवमात्र.आत्मा भूत.आकाशम् इदम् यथा ।

zUnya.anubhava.mAtra.Atma.A bhUta.AkAzam idam yathA |

सर्ग.अनुभवमात्र.आत्मा चिदाकाशम् इदम् तथा ॥४।३।२२॥

sarga.anubhava.mAtra.Atma.A cit.AkAzam idam tathA ||4|3|22||

zUnya anubhava.mAtra.Atma.A Self measured asvoid experience bhUta AkAzam idam yathA as this elemental space sarga anubhava.mAtra.Atma.A Self measured as creative experience cid.AkAzam idam tathA – is thus this Conscious.space

*m.22. The bhutakasa is all that is experienced as void. Similarly whatever is experienced as creation is consciousness.ether.

*vlm.22. As the notion of vacuity fills the mind, with the idea of the visible firmament; so the thought of creation, as self.*same with Brahma, gives us the notion of his intellectual sphere.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

##bhU.*bhUta.AkAza.When someone asked ramaNa, 'It is said that cidAkAza itself is AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, #cidAkAza, #cittAkAza, and #bhUta.AkAza. The natural state is called cidAkAza, the I.feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUta.AkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUta.AkAza it is said to be.#mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be.#cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved every thing appears natural.'

सर्गस् तु सर्ग.शब्द.आर्थतया बुद्धो नयत्य् अध: ।

sarga: tu sarga.zabda.ArthatayA buddha: nayati adha: |

स ब्रह्म.शब्दार्थतया बुद्धो श्रेयो भवत्य् अलम् ॥४।३।२३॥

sa* brahma.zabdArthatayA buddha: zreya: bhavati alam ||4|3|23||

but the "creation"

understood just as creation

brings you down,

while

realized as the brahman.Immensity

it becomes the bettermost

sarga: tu sarga.zabda.ArthatayA buddha: nayati adha: | sa* brahma.zabdArthatayA buddha: zreya: bhavati alam

*m.23 If one understands the word 'sarga' as creation, that knowledge leads one to lowly worlds (drags him down), while if creation is understood by the word Brahman, then that leads to liberation.

*vlm.23. To understand the creation as something different from Brahma, leads man apart from Him; but to take it as synonymous with Brahma, leads him to his felicity.

विज्ञान.आत्मा शासिता विश्व.बीजम्

vijJAna.Atma.A zAsitA vizva.bIjam

ब्रह्मैव अलम् स्वम् चिदाकाश.मात्रम् ।

brahmA eva alam svam cidAkAza.mAtram |

यस्माज् जातम् यत् तदेव इति विद्याद्

yasmAt jAtam yat tadeva iti vidyAt

वेद्यम् स्व.अन्तर्बोध.सम्बोधमात्रम् ॥४।३।२४॥

vedyam sva.antarbodha.sambodha.mAtram ||4|3|24||

vijJAna.Understanding/comprehension/dispersed.Wisdom.Atma.self.a zAsitA.punisher/chastiser\ commander/ruler\ teacher/instructor

vizva.universe/whole.bIja.seed.m – universal.seed

Brahmâ eva alam.brahmic enough

sva.Ur.own.m cidAkAza.Conscious.Space.mAtra.measure/mere\only.m – its own measure of Consciousness.Space yasmAt.whence/from.which jAta.born.m.from which is born

yat.which/what.tadeva .*tat.that/That eva.only/indeed //tadA.then iva.like/as.if.*tat.that/That eva.only/indeed //tadA.then iva.like/as.if vidyAt – so he should know vedyam.what's to be known

sva.Ur.own.antarbodha.sambodha.mAtra.measure/mere\only.m – the measure of his own inner realized awakening

*vA.ones who know the Self, know the seed of universe as being brahman only, and consisting of own cit.space; and born from that Brahman is itself Brahman only,.from knowing so known (objects) become own internal knowledge.

*AS: The individual soul (vijJAna AtmA) as well as the the Lord (Izvara.zAsitA vizvabIjam) are but entirely only Brahma.the only thing in the cit space. One should know that whatever is born from something is it only and only by self understanding this is to be understood.

*m.24 Brahma, the one who controls the Universe and the origin of the Universe are Consciousness.ether alone. This knowledge is one to be known and is the knowledge of self.

*sv. In utter void, you see what is regarded as 'distance'; in the infinite consciousness, you see what is regarded as 'creation' Creation is just a word, without corresponding substantial reality.

@@@

DN4003 MEMORY IN CREATION 1.OC31

सर्ग ४.३

sarga 4.3

राम उवाच ।

rAma* uvAca |

महाकल्प.अन्त.सर्ग.आदौ प्रथमो ऽसौ प्रजापति: ।

mahAkalpa.anta.sarga.Adau prathama: asau prajApati: |

स्मृत्य्.आत्मा जायते मन्ये स्मृत्य्.आत्मा एव ततो जगत् ॥४।३।१॥

smRti.Atma.A jAyate manye smRti.Atma.A eva tata: jagat ||4|3|1||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

महा.प्रलय.सर्ग.आदाव् एवम् एतद् रघूद्वह ।

mahA.pralaya.sarga.Adau evam etat raghUdvaha |

स्मृत्य्.आत्मा एव भवत्य् आदौ प्रथमो ऽसौ प्रजापतिः ॥४।३।२॥

smRti.Atma.A eva bhavati Adau prathama: asau prajApati: ||4|3|2||

तत् संकल्प.आत्मक.जगत् स्मृत्य्.आत्मा एवम् इदम् ततः ।

tat samkalpa.Atmaka=jagat smRti.Atma.A evam idam tata: |

भाति संकल्प.नगरम् स्थितम् पूर्वम् प्रजापते: ॥४।३।३॥

bhAti samkalpa.nagaram sthitam pUrvam prajApate: ||4|3|3||

स्मृतिर् न सम्भवत्य् एव सर्ग.आदौ परमात्मनः ।

smRti: na sambhavati eva sarga.Adau paramAtmana: |

जन्म अभावात् कथम् कुत्र नभसि इव महाद्रुम: ॥४।३।४॥

janma abhAvAt katham kutra nabhasi iva mahAdruma: ||4|3|4||

राम उवाच ।

rAma* uvAca |

न सम्भवति किम् ब्रह्मन् सर्ग.आदौ प्राक्तनी स्मृतिः ।

na sambhavati kim brahman sarga.Adau prAktanI smRti: |

महा.प्रलय.संमोहैर् नश्यति प्राक्.स्मृतिः कथम् ॥४।३।५॥

mahA.pralaya.sammohai: nazyati prAk.smRti: katham ||4|3|5||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

ये महाप्रलये प्राज्ञाः सर्वे ब्रह्म.आदयो पुरा ।

ye mahApralaye prAjJA: sarve brahma.Adaya: purA |

किल निर्वाणम् आयातास् ते ऽवश्यम् ब्रह्मताम् गता: ॥४।३।६॥

kila nirvANam AyAtA: te avazyam brahmatAm gatA: ||4|3|6||

प्राक्तनः कः स्मृतेः कर्ता तस्मात् कथय सुव्रत ।

prAktana: ka: smRte: kartA tasmAt kathaya suvrata |

स्मृतिर् निर्मूलताम् याता स्मतुर् मुक्ततया यतः ॥४।३।७॥

smRti: nirmUlatAm yAtA smartu: muktatayA yata: ||4|3|7||

अतः स्मर्तुर् अभावेन स्मृतिर् वा उदेति किम् कथम् ।

ata: smartu: abhAvena smRti: vA udeti kim katham |

अवश्यम् हि महाकल्पे सर्वे मोक्ष.एक.भागिनः ॥४।३।८॥

avazyam hi mahAkalpe sarve mokSa.eka.bhAgina: ||4|3|8||

न अनुभूते ऽनुभूते च स्वतश् चिद्व्योम्नि या स्मृतिः ।

na anubhUte anubhUte ca svata: cit.vyomni yA smRti: |

सा जगद्.भूर् इति प्रौढा दृश्या सा अस्त्य् एव चित्.प्रभा ॥४।३।९॥

sA jagat.bhU: iti prauDhA dRzyA sA asti eva cit.prabhA ||4|3|9||

भाति संवित्.प्रभा एव इयम् अनाद्यन्ता.अवभासिनी ।

bhAti samvit.prabhA eva iyam anAdyantA.avabhAsinI |

यत्.तद् एतज् जगद् इति स्वयम्भूर् इति च स्थितम् ॥४।३।१०॥

yat.tat etat jagat iti svayambhU: iti ca sthitam ||4|3|10||

अन्.आदि.काल=संसिद्धम् यद् भानम् ब्रह्मनो निजम् ।

an.Adi.kAla=saMsiddham yat bhAnam brahmaNa: nijam |

स आतिवाहिka:देहो विराजो जगद् आकृतिः ॥४।३।११॥

sa* AtivAhika: deha: virAja: jagat AkRti: ||4|3|11||

परमाणाव् इदम् भाति त्रि.जगत् स.वन.अभ्र=खम् ।

paramANau idam bhAti tri.jagat sa.vana.abhra=kham |

देश.काल.क्रिया.द्रव्य.दिन.रात्रि.क्रम.अन्वितम् ॥४।३।१२॥

deza.kAla.kriyA.dravya.dina.rAtri.krama.anvitam ||4|3|12||

इत्य् अस्त्य् अन्तर् न सत्.दृष्टेर् असत्.दृष्टेर् च वा क्व.चित् ।

iti asti anta: na sat.dRSTe: asat.dRSTe: ca vA kva.cit |

अस्य अस्त्व् अभ्युदितम् बुद्धम् न अ=बुद्धम् प्रति वा अनघ ॥४।३।१५॥

asya astu abhyuditam buddham na a.buddham prati vA anagha ||4|3|15||

परमाणु: प्रविततस् तस्य आस्ते तादृग् एव च ।

paramANu: pravitata: tasya Aste tAdRk eva ca |

भाति भासुरताकारि तादृक् गिरि.कुलम् पुनः ॥४।३।१३॥

bhAti bhAsuratA.kAri tAdRk giri.kulam puna: ||4|3|13||

तत्र अपि तादृग्.आकारम् एव प्रत्यनु.संततम् ।

tatra api tAdRk.AkAram eva pratyanu.samtatam |

दृश्यम् आभाति भा.रूपम् एतद् अङ्ग न वास्तवम् ॥४।३।१४॥

dRzyam AbhAti bhA.rUpam etat aGga na vAstavam ||4|3|14||

बुद्धम् प्रति इदम् ब्रह्म एव केवलम् शान्तम् अव्ययम् ।

buddham prati idam brahma eva kevalam zAntam avyayam |

अ=बुद्धम् प्रति बुद्ध्या एतद् भासुरम् भुवन.अन्वितम् ॥४।३।१६॥

a.buddham prati buddhyA etat bhAsuram bhuvana.anvitam ||4|3|16||

यथा इदम् भासुरम् भाति जगद्.अण्डक.जृम्भितम् ।

yathA idam bhAsuram bhAti jagat.aNDaka.jRmbhitam |

यथा कोटि.सहस्राणि भान्त्य् अन्यान्य् अप्य् असाव् अणौ ॥४।३।१७॥

yathA koTi.sahasrANi bhAnti anyAni api aNau aNau ||4|3|17||

यथा स्तम्भे पुत्रिका अन्तस् तस्या: स्वाङ्गेषु पुत्रिका ।

yathA stambhe putrikA anta: tasyA: svAGgeSu putrikA |

तस्याश् च पुत्रिका अस्त्य् अङ्गे तथा त्रैलोक्य.पुत्रिका ॥४।३।१८॥

tasyA: ca putrikA asti aGge tathA trailokya.putrikA ||4|3|18||

न अभिन्ना न अपि संख्येया यथा अद्रौ परमाणुका: ।

na abhinnA* na api samkhyeyA* yathA adrau paramANukA: |

तथा ब्रह्म बृहन् मेरौ त्रैलोक्य.परमाणव: ॥४।३।१९॥

tathA brahma bRhan merau trailokya.paramANava: ||4|3|19||

सूर्य.आदि.अंशुषु संख्यातुम् शक्यन्ते लघवो ऽणव: ।

sUrya.Adi.amzuSu samkhyAtum zakyante laghava: aNava: |

उत्पद्यन्ते चिदादित्ये त्रैलोक्य.परमानव: ॥४।३।२०॥

utpadyante cit.Aditye trailokya.paramAnava: ||4|3|20||

यथा अणव: वहन्त्य् अर्क.दीप्तिष्व् अप्सु रजःसु च ।

yathA aNava: vahanti arka.dIptiSu apsu raja:su ca |

तथा वहन्ति चिद्व्योम्नि त्रैलोक्य.परमाणव: ॥४।३।२१॥

tathA vahanti cit.vyomni trailokya.paramANava: ||4|3|21||

शून्य.अनुभवमात्र.आत्मा भूत.आकाशम् इदम् यथा ।

zUnya.anubhava.mAtra.Atma.A bhUta.AkAzam idam yathA |

सर्ग.अनुभवमात्र.आत्मा चिदाकाशम् इदम् तथा ॥४।३।२२॥

sarga.anubhava.mAtra.Atma.A cit.AkAzam idam tathA ||4|3|22||

सर्गस् तु सर्ग.शब्द.आर्थतया बुद्धो नयत्य् अध: ।

sarga: tu sarga.zabda.ArthatayA buddha: nayati adha: |

स ब्रह्म.शब्दार्थतया बुद्धो श्रेयो भवत्य् अलम् ॥४।३।२३॥

sa* brahma.zabdArthatayA buddha: zreya: bhavati alam ||4|3|23||

विज्ञान.आत्मा शासिता विश्व.बीजम्

vijJAna.Atma.A zAsitA vizva.bIjam

ब्रह्मैव अलम् स्वम् चिदाकाशमात्रम् ।

brahmA eva alam svam cit.AkAza.mAtram |

यस्माज् जातम् यत् तदेव इति विद्याद्

yasmAt jAtam yat tadeva iti vidyAt

वेद्यम् स्व.अन्तर्बोध.सम्बोधमात्रम् ॥४।३।२४॥

vedyam sva.antarbodha.sambodha.mAtram ||4|3|24||

॥

oॐm

Group Page

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Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इty.आदि.अभिधम् ततH॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM4004 MIND & WORLD 1.NV01 .z15

https://www.dropbox.com/s/qtpyt6b44cbeino/fm4004%201.nv01%20MIND%20%26%20WORLD%20.z15.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

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