FM.3.30 COSMIC EGGS 1.my24-25

[jivadas]

fm3030 1.my24-25 COSMIC EGGS .z34

https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24-25%20COSMIC%20EGGS%20.z34.docx?dl=0

 

FM.3.30 COSMIC EGGS 1.my24-25

 

सर्ग ३.३०

वसिष्ठ उवाच ।

vasiSTha* uvAca |

पृथिव्य्-अप्-तेजसाम् तत्र नभस्वन्-नभसोर् अपि ।

pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |

यथा उत्तरम् दश-गुणान् अतीत्य-आवरणान् क्षणात् ॥३।३०।१॥

yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt ||3|30|1||

ददर्श परमाकाशम् तत्.प्रमाण-विवर्जितम् ।

dadarza parama-AkAzam tat.pramANa-vi.varjitam |

तथा ततम् जगद् इदम् यथा तत्र अण्ड-मात्रकम् ॥३।३०।२॥

tathA tatam jagat_idam yathA tatra_aNDa-mAtrakam ||3|30|2||

तादृश-आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।

tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |

कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥

koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||

महाकाश-महाम्भोधौ महाशून्यत्व-वारिणि ।

mahA.AkAza-mahA.ambhodhau mahÂzUnyatva-vAriNi |

महाचिद्-द्रव-भाव-उत्थान् बुद्बुदान् अर्बुद-प्रभान् ॥३।३०।४॥

mahAcit-drava-bhAva-utthAn budbudAn arbuda-prabhAn ||3|30|4||

कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।

kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |

कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥

kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||

यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥

tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||

न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम-आगमाः ।

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |

अन्यद् एव पदम् किम्चित् तस्माद् देह-आगमम् हि तत् ॥३।३०।७॥

anyat_eva padam kimcit tasmAt_deha-Agamam hi tat ||3|30|7||

उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

स्व.संकल्पैः शमम् याति बाल-संकल्प-जालवत् ॥३।३०।८॥

sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat ||3|30|8||

राम उवाच ।

rAma* uvAca |

किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।

kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |

इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥

iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

स=सर्व-अवरणा एते महत्य् अन्त-विवार्जिते ।

sa=sarva-avaraNA* ete mahati_anta-vivArjite |

ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥

brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||

अ-स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।

a-svAtantryAt pra.dhAvanti padArthA: sarve eva yat |

ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥

brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||

पिपीलिकानाम् महताम् व्योम्नि वर्तुल-लोष्टके ।

pipIlikAnAm mahatAm vyomni vartula-loSTake |

दशा-दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥

dazA-dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||

वृक्ष-वल्मीक-जालेन केषाम्.चित्.हृदि भूतलम् ।

vRkSa-valmIka-jAlena keSAm.cit.hRdi bhUtalam |

स.सुर-अनर-दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥

sa.sura-anara-daityena veSTitam vyoma nirmalam ||3|30|13||

सम्भूतम् सह भूतेन स=ग्राम-पुर-पर्वतम् ।

sambhUtam saha bhUtena sa=grAma-pura-parvatam |

इदम् कल्पन-भूतेन पक्व-अक्षोटम् इव त्वचा ॥३।३०।१४॥

idam kalpana-bhUtena pakva-akSoTam iva tvacA ||3|30|14||

यथा विन्ध्य.वन-आभोगे प्रस्फुरन्ति करेणवः ।

yathA vindhya.vana-Abhoge pra.sphuranti kareNava: |

तथा तस्मिन् पराभोगे ब्रह्माण्ड-त्रसरेणवः ॥३।३०।१५॥

tathA tasmin parAbhoge brahmANDa-trasareNava: ||3|30|15||

तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।

tasmin sarvam tata: sarvam tat sarvam sarvata:_ca yat |

तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥

tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||

शुद्ध-बोध=मये तस्मिन् परम-आलोक-वारिधौ ।

zuddha-bodha=maye tasmin parama-Aloka-vAridhau |

अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड-आख्याः_तरङ्गकाः ॥३।३०।१७॥

ajasram etya gacchanti brahma.aNDa-AkhyA:_taraGgakA: ||3|30|17||

अन्तः-शून्याः स्थिताः केचित् संकल्प-क्षय-रात्रयः ।

anta:-zUnyA: sthitA: kecit saMkalpa-kSaya-rAtraya: |

तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता-अर्णवे ॥३।३०।१८॥

taraGgA* iva toye_abdhau prohyante zUnyatA-arNave ||3|30|18||

केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |

न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||

अन्येषाम् प्रथम-आरम्भे शुद्ध-भूषु विजृम्भते ।

anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |

सर्गः सम्सिक्त-बीजानाम् कोशे ऽङ्कुर-कला_यथा ॥३।३०।२०॥

sarga: samsikta-bIjAnAm koze_aGkura-kalA_yathA ||3|30|20||

महाप्रलय-सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।

mahApralaya-sampattau sUrya.arci:_vidyuta:_adraya: |

प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥

pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||

आ-कल्पम् निपतन्त्य् एव केचिद् अप्राप्त-भूमयः ।

A-kalpam nipatanti_eva kecit_a.prApta-bhUmaya: |

यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥

yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||

स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।

stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |

वायोः स्पन्दा इव आभान्ति तथा प्रोदित-सम्विदाः ॥३।३०।२३॥

vAyo: spandA* iva_AbhAnti tathA prodita-samvidA: ||3|30|23||

आचारात् वेद-शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।

AcArAt_veda-zAstrANAm Adyam eva_anyathA_udite |

आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥

Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||

केचिद् ब्रह्म.आदि-पुरुषाः केचिद् विष्ण्व्.आदि-सर्गपाः ।

kecit_brahma.Adi-puruSA: kecit_viSNu.Adi-sargapA: |

केचिच् च अन्य.प्रजा-नाथाः केचिन् निर्नाथ-जन्तवः ॥३।३०।२५॥

kecit_ca_anya.prajA-nAthA: kecit_nirnAtha-jantava: ||3|30|25||

केचिद् विचित्र-सर्ग.ईशाः केचिद् तिर्यङ्-मय-अन्तराः ।

kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |

केचिद् एक.अर्णवापूर्णा इतरे जनि-वर्जिताः ॥३।३०।२६॥

kecit_eka-arNavÂpUrNA* itare jani-varjitA: ||3|30|26||

केचिच्_छिल-अङ्ग-निष्पिण्डाः केचित् कृमि.मय-अन्तराः ।

kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |

केचिद् देव.मया एव केचिन् नर.मय-अन्तराः ॥३।३०।२७॥

kecit_deva.mayA* eva kecit_nara.maya-antarA: ||3|30|27||

केचिद् इति आन्धकार-आड्यास् तथा शीलित-जन्तवः ।

kecit_iti_AndhakAra-ADhyA:_tathA zIlita-jantava: |

केचिद् इति अ-प्रकाश-आड्यास् तथा शीलित-जन्तवः ॥३।३०।२८॥

kecit_iti_a-prakAza-ADhyA:_tathA zIlita-jantava: ||3|30|28||

केचिद् मशक-सम्पूर्णा उदुम्बर-फल-श्रियः ।

kecit_mazaka-sampUrNA* udumbara-phala-zriya: |

नित्यम् शून्य-अन्तराः केचिद् शून्य.स्पन्द-आत्म=जन्तवः ॥३।३०।२९॥

nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||

सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।

sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |

कल्पनाम् अपि न आयान्ति व्योम-पूर्ण-अचलः_यथा ॥३।३०।३०॥

kalpanAm api na_AyAnti vyoma-pUrNa-acala:_yathA ||3|30|30||

तादृग्-अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।

tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |

आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥

A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||

प्रत्येकस्य अण्ड-गोलस्य स्थितः कटक-रत्नवत् ।

pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |

भूत-आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥

bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||

यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।

ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |

तज्.जगत्-कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥

tat.jagat-kathane zakti:_na mama_asti mahA.mate ||3|30|33||

भीम-अन्धकार-गहने सु.महत्य् अरण्ये

bhIma-andhakAra-gahane su.mahati_araNye

नृत्यन्त्य् अदर्शित-परस्परम् एव मत्ताः ।

nRtyanti_a.darzita-parasparam eva mattA: |

यक्षा यथा प्रवितते परम.अम्बरे अन्तर्

yakSA* yathA pra.vitate parama.ambare_antar

एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥

evam sphuranti su.bahUni mahA.jaganti ||3|30|34||

||

 

 

oॐm

 

FM.3.30

 

Cosmic Eggs

 

Vasishtha said—

 

पृथिव्य्-अप्-तेजसाम् तत्र नभस्वन्-नभसोर् अपि ।

pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |

यथा उत्तरम् दश-गुणान् अतीत्य-आवरणान् क्षणात् ॥३।३०।१॥

yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt ||3|30|1||

.

from Earth thru Water and thru Fire

upward they passed

to spacious sky

where they pierced the tenfold Covering Shell

.

pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |

yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt x

.

*vlm.1 They passed in a moment beyond the regions of the earth, air, fire, water, and vacuum, and the tracks of the ten planetary spheres.

*vlm.p.1 Vasishtha speaking:—Within a moment they passed beyond the regions of the earth, air, fire, water and space and the tracks of the ten planetary spheres.

 

ददर्श परमाकाशम् तत्.प्रमाण-विवर्जितम् ।

dadarza parama-AkAzam tat.pramANa-vi.varjitam |

तथा ततम् जगद् इदम् यथा तत्र अण्ड-मात्रकम् ॥३।३०।२॥

tathA tatam jagat_idam yathA tatra_aNDa-mAtrakam ||3|30|2||

.

&

*liilaa

saw Supreme Space

:

That

without any measurement,

where

thus

this extensive Universe is the white and yolk

of that great Egg

.

dadarza parama-AkAzam x

tat.pramANa-vivarjitam |

tathA tatam jagat_idam x

yathA tatra_aNDa-mAtrakam x

.

*vlm.2. They reached the boundless space, whence the universe appeared as an egg (ovum).

*vlm.p.2 They reached boundless space from where the universe appears like an egg.

 

तादृश-आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।

tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |

कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥

koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||

.

the creations that cover

That

she saw as just.so.many Cosmic Eggs

:

thousands glittering in the sky

like dust

clouding a sunbeam

that pokes thru the cracks into a dark room

.

tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |

koTiza: sphuritAn vyomni trasareNUn iva_Atape x

.

*vlm.p.3 Under its vault they saw millions of luminous particles floating in the air,

 ##vR - #AvR - *varaNa - *AvaraNam - the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling - the Veil that Lady *samsArA wears in the brahman.Immensity •• *nirAvaraNa - unveiled, manifest, evident, veNis. •• *anAvaraNa - unveiling. •-• Comp. #anAvaraNa-buddha=jJAna - the unimpeded knowledge of a Buddha. •• *nirAvaraNa - unveiled, manifest, evident, VeNis.

 

महाकाश-महाम्भोधौ महाशून्यत्व-वारिणि ।

mahA.AkAza-mahA.ambhodhau mahÂzUnyatva-vAriNi |

महाचिद्-द्रव-भाव-उत्थान् बुद्बुदान् अर्बुद-प्रभान् ॥३।३०।४॥

mahAcit-drava-bhAva-utthAn budbudAn arbuda-prabhAn ||3|30|4||

.

in the Great Ocean of Great Space,

in the Great Sea of Emptiness,

the Great chit.Consciousness-flow

becomes

:

arising as millions, billions of bubbles

.

mahAkAza-mahAmbhodhau x

mahAzUnyatva-vAriNi x

mahAcit-drava-bhAva-utthAn x

budbudAn arbuda-prabhAn

*vlm.p.4 like innumerable bubbles floating on the waters of the unlimited ocean of the sphere of Consciousness.

 

कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।

kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |

कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥

kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||

.

some

bubble

down,

up

bubble

some,

some sidle sideways,

some stand still

(seen from those ladies' point of view)

.

kAMzcit_Apatata:_adhastAt kAMzcit ca_upari gacchata: |

kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA

*vlm.p.5 Some particles were going downward, and others rising upward; some turning round, and others appeared to their understanding to remain fixed and immovable.

*vlm.5. Some of them were going downward, and others rising upward; some turning round, and others appeared to their understanding to remain fixed and immovable.

 

यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥

tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||

.

wherever

samvit.Awareness

arises

as a point of view,

whatever & however

there

it always appears as

Form

.

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

tatra tatra_uditam rUpam teSAm teSAm tathA tathA x

.

*vlm.6. These different motions appeared to them with respect to their own situations, as they saw them in their different sides.

*sv.6. The self-projections of the jîvas dwelling in those universes gave them their forms and nature. Because of the essential nature of this infinite consciousness, all these keep arising and again arising, and by their own thought-force, return to a state of tranquillity;

*vlm.p.6 These different motions were only apparent as they saw them from different sides.

 

न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम-आगमाः ।

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |

अन्यद् एव पदम् किम्चित् तस्माद् देह-आगमम् हि तत् ॥३।३०।७॥

anyat_eva padam kimcit tasmAt_deha-Agamam hi tat ||3|30|7||

.

not only here

— there above—

and not below

are comings&goings

.

any different state whatever

than

That

—even the Body.Path—

is

That

.

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |

anyat_eva padam kimcit tasmAt_deha-Agamam hi tat

.

*vlm. Here there were no ups and downs

and no upside or below,

nor any going forward or backward.

Here there are no such directions as men take to be by the position of their bodies.

*vlm.p.7 Here there were no ups or downs, no upside or below, and no going forward or backward. Here there are no directions as men know.

 

उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

स्व.संकल्पैः शमम् याति बाल-संकल्प-जालवत् ॥३।३०।८॥

sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat ||3|30|8||

.

arising,

it appears

there

in its own self.Becoming,

its spontaneous Awareness,

with its own self-Conceptions,

till it comes to Peace

—

(like a boy's wandering thoughts, rAma)

.

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat x

*vlm.p.8 There is only one indefinite space in nature, as there is only one consciousness in all beings. Yet everything moves in its own way, just like wayward children take their own course.

*vlm.8. There is but one indefinite space in nature, as there is but one consciousness in all beings; yet everything moves in its own way, as wayward boys take their own course.

*sv.8 all this is like the spontaneous play of a child.

 

Raama said—

 

किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।

kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |

इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥

iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||

.

what is "down", then

?

and what is "up"

?

what "across" is there

in That Radiance

?

tell me this,

brAhmaNa,

and how I get directions here

.

kim adha: syAt x

kim Urdhvam syAt x

kim tiryak tatra bhAsure x

iti brUhi mama, brahman, iha_eva yadi na sthitam x

.

*vlm.p.9 Râma said, "Tell me sage, why do we refer to up and down, forward and backward, if there is no such thing in space and nature?"

*vlm.9. Râma said:--Tell me sir, why do we call upward and downward, forward and backward, if there are no such things in space and nature.

*sv.9 RÂMA asked: What do people mean by 'above' 'below' and so on, when only the infinite is truth?

 

Vasishtha said—

 

स=सर्व-अवरणा एते महत्य् अन्त-विवार्जिते ।

sa=sarva-avaraNA* ete mahati_anta-vivArjite |

ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥

brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||

.

everywhere

covering.within the Great _mahat,

these endless Cosmic Eggs,

hard-to-see,

shine from invisibility,

a net*work

in the spacious sky

.

sa=sarva-AvaraNa.veiling/emveloping –

ete

mahati_anta-vivArjite |

brahmANDA:_bhAnti dur.dRSTe:

vyomni kezoNDraka:_yathA x

.

* #kezoNDuka: #kezoNDraka: ‑ a net-like apparition seen while the eyes are shut.

~vwv.1401. For one with wrong perception, these universes, with all their coverings, appear in the great sky (of Consciousness) which is without a limit, as balls of hair (appear) in the sky (for one with defective vision).

*vlm.10. Vasishtha said:--There is but one space enveloping all things, and the worlds which are seen in the infinite and indiscernible womb of vacuity, are as worms moving on the surface of water.

 

अ-स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।

a-svAtantryAt pra.dhAvanti padArthA: sarve eva yat |

ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥

brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||

.

not

on.their.own

do all things run

that are in a Cosmic brahma.Egg

.

the material part

has its down

or otherwise

up

.

*jd. where what is down is also up.

*vlm.11. All these bodies that move about in the world by their want of freedom (i. e. by the power of attraction), are thought to be up and down by our position on earth.

*AS. I interpret this as describing the "gravity", at least in relation to earth. In the part of space where all objects move involuntarily (i.e. in a gravitational field) the part near earth (pArthiva: bhAga:) is down and the others are up. He goes on to say that there are other parts where the notions of up and down can get distorted or reversed or become meaningless. The whole world is described like a "net" (kezoNDraka) to one who does not see [it] properly.
 

पिपीलिकानाम् महताम् व्योम्नि वर्तुल-लोष्टके ।

pipIlikAnAm mahatAm vyomni vartula-loSTake |

दशा-दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥

dazA-dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||

.

an endlessly exploring ant crawls a ball in the spacious sky

.

whatever may seem "down" to him may also be considered "up"

.

*jd. imagine the whole globe covered with ants

they are a collective

what's up for them

related to the sphere?

*vlm.12. So when there is a number of ants on an earthen ball, all its sides are reckoned below which are under their feet, and those as above which are over their backs.

*AS. dazadikkam = (ants) in all ten directions. This is the usual explanation why the earth can be a sphere and yet people below don't fall down! For down is only locally defined(:-))

*jd. I reduce the army to make the example clearer.

वृक्ष-वल्मीक-जालेन केषाम्.चित्.हृदि भूतलम् ।

vRkSa-valmIka-jAlena keSAm.cit.hRdi bhUtalam |

स.सुर-अनर-दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥

sa.sura-anara-daityena veSTitam vyoma nirmalam ||3|30|13||

.

with all its net of trees and anthills,

with whatever

in the Heart

is Earth

with all its sura.Brightlings & inhuman daitya.Demons

so

the stainless Sky is dressed

.

vRkSa-valmIka-jAlena

keSAm.cit.hRdi bhUtalam |

sa.sura-anara-daityena

veSTitam vyoma nirmalam x

.

*AS. ... For some worlds (keSAm.cit hRdi) the earth is occupied by a network of trees and hillocks and the clear sky is occupied by all including gods to humans and demons.
*jd. (reading sa.sura-A-nara).

*AB reads a-nara non-Human: -AB. vyoma tu surair anarair nara-bhinnair nara-sadRzai: ||

*vlm.13. Such is this ball of the earth in one of these worlds, covered by vegetables and animals moving on it, and by devas, demons and men walking upon it.

 

सम्भूतम् सह भूतेन स=ग्राम-पुर-पर्वतम् ।

sambhUtam saha bhUtena sa=grAma-pura-parvatam |

इदम् कल्पन-भूतेन पक्व-अक्षोटम् इव त्वचा ॥३।३०।१४॥

idam kalpana-bhUtena pakva-akSoTam iva tvacA ||3|30|14||

.

it

is

filled with being

:

with towns,

with cities,

with mountains

:

yet all This is only imagined being

—

like the wrinkled skin of a roast walnut

.

sambhUtam saha bhUtena sa=grAma-pura-parvatam |

idam kalpana-bhUtena pakva-akSoTam iva tvacA

.

*vlm.14. It is covered also by cities, towns and mountains, and their inhabitants and productions, like the walnut by its coat.

 

यथा विन्ध्य.वन-आभोगे प्रस्फुरन्ति करेणवः ।

yathA vindhya.vana-Abhoge pra.sphuranti kareNava: |

तथा तस्मिन् पराभोगे ब्रह्माण्ड-त्रसरेणवः॥१५॥

tathA tasmin parAbhoge brahmANDa-trasareNava: ||15||

.

in vindhya.Forest mighty herds of elephants abound

+

in

That

supreme fulness,

there abound

Cosmic Eggs

—

a great cloud of dust

.

yathA vindhya.vana-Abhoge x

pra.sphuranti kareNava: x

tathA tasmin parAbhoge x

brahmANDa-trasareNava: x

.

*vlm.15 Like elephants appearing as pigmies in the Vindhyan Mountains, these worlds appear as particles in the vast expanse of space.

 

तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।

tasmin sarvam tata: sarvam tat sarvam sarvata:_ca yat |

तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥

tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||

.

all

is

in That

.

all

is

from That

--

for

That

is

all in all

.

and That is all of all

eternally,

an atomic composition

.

tasmin sarvam

tata: sarvam

tat sarvam sarvata:_ca yat |

tat_ca sarva.maya:_nityam

tathA tat_aNukam prati  - x

.

*vlm.16. Every thing that is any where, is produced from and subsists in space. It is always all in all things, which are contained as particles in it.

 

शुद्ध-बोध=मये तस्मिन् परम-आलोक-वारिधौ ।

zuddha-bodha=maye tasmin parama-Aloka-vAridhau |

अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड-आख्याः_तरङ्गकाः ॥३।३०।१७॥

ajasram etya gacchanti brahma.aNDa-AkhyA:_taraGgakA: ||3|30|17||

.

come from pure-realization,

in a supreme ocean of light,

forever going,

they go.on,

the flowing waves of Cosmic Eggs

.

*vlm.17. Such is the pure vacuous space of the Divine understanding, that like an ocean of light, contains these innumerable worlds, which like the countless waves of the sea, are revolving for ever in it.

 

अन्तः-शून्याः स्थिताः केचित् संकल्प-क्षय-रात्रयः ।

anta:-zUnyA: sthitA: kecit saMkalpa-kSaya-rAtraya: |

तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता-अर्णवे ॥३।३०।१८॥

taraGgA* iva toye_abdhau prohyante zUnyatA-arNave ||3|30|18||

.

in their own inner emptiness,

sometimes

after Doomsday Night

they burst

like the waves of the oceans and seas

in

the emptiness-ocean

.

*vlm.18. Some of these are hollow within, and others as dark as the darkness in the end of a kalpa age: and they are all moving about in the ocean of vacuity, like the waves of the sea.

*AS. Some worlds stay completely empty like nights where even the thoughts are subdued (saMkalpa-kSaya-rAtraya: - perhaps, dreamless nights); like waves on water (taraGgA iva toye) they float around in the ocean of emptiness (zUnyatA-arNave prohyante)
 

केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |

न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||

.

whose

(when Doomsday limits Consciousness)

are

the gurgling roars, unheard by others and unknown,

a misery of their own confounding

?

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: x

.

*vlm.19. Some of these are whirling about with a jarring noise forever, which is neither heard by nor known to any body. It is like the motion of men addicted to earthly pursuits by their nature.

*AS. Some have the roar of the ultimate destruction (ghargharArava: kalpAnta:) has already started, but it is not heard, not even known, by others engrossed in their own pleasures.
 

अन्येषाम् प्रथम-आरम्भे शुद्ध-भूषु विजृम्भते ।

anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |

सर्गः सम्सिक्त-बीजानाम् कोशे ऽङ्कुर-कला_यथा ॥३।३०।२०॥

sarga: samsikta-bIjAnAm koze_aGkura-kalA_yathA ||3|30|20||

.

for others,

in the primal state,

there's pure Becoming,

expanding into creation,

the way that seeds

when watered

burst

into new shoots

.

anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |

sarga: samsikta-bIjAnAm koze_'Gkura-kalA_yathA x

.

*vlm.20. Some of these are now growing in form, as.if they were newly created, and are in the course of their development, like sprouts in the cells of seeds newly sown in the ground.

 

21

महाप्रलय-सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।

mahApralaya-sampattau sUrya.arci:_vidyuta:_adraya: |

प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥

pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||

.

when the Great Doomsday comes.to.be

the sunlight melts mountains

like snowflakes

:

touched by the sun's heat they flow like rivers

.

mahApralaya-sampattau x sUrya-arci:_vidyuta:_adraya: x pravRttA galitum kecit x

tApe hima.kaNA* iva x

*vlm.21. Some of these are melting away as icicles under heat, like the mountains that were melted down by the burning sun and heavenly fire, at the dissolution of the world.

*AS. The words sUryArcirvidyuta'draya: should means sun rays, lightenings and mountains. These are ready to melt down after the rest is burnt up - like snow particles in hot weather.

आ-कल्पम् निपतन्त्य् एव केचिद् अप्राप्त-भूमयः ।

A-kalpam nipatanti_eva kecit_a.prApta-bhUmaya: |

यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥

yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||

.

and

with the kalpa

they melt down

until they lose solidity and are dissolved

being made of mere samvit.Awareness

.

A-kalpam nipatanti_eva

kecit_a.prApta-bhUmaya: |

yAvat_vizIrya jAyante

tathA samvin.mayA: kila x

.

*AS. Some stay till the end of kalpa (Akalpam yAvad nipatanti) without ever solidifying (aprAptabhUmaya:) and after dissolution are reborn and thus are pure Consciousness.
*vlm.22. Others have been continually falling downward without gaining the ground, till at last they dwindle away, and melt into the divine Intellect.

 

स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।

stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |

वायोः स्पन्दा इव आभान्ति तथा प्रोदित-सम्विदाः ॥३।३०।२३॥

vAyo: spandA* iva_AbhAnti tathA prodita-samvidA: ||3|30|23||

.

stabdha.xx-A* iva sthitA: kecit

kezoNDraka.xx-m iva_ambare |

vAyo: spandA* iva_AbhAnti

tathA prodita.xx-samvidA:  - x

.

sometimes they're stable,

as.if stock-still,

like a net seen in the sky,

or

like the blowing of the wind

they appear

uttered by Awareness

.

*vlm. Others are as immovable in the air, as the animalculae in the water, which are moved to and fro by the wind, without any sign of motion or sensation in them.

*AS. Some worlds stay completely still in the space, like a net; there awakened minds appear like vibrations of wind.

#kezoNDraka, #kezoNDuka - a knot of hair; net-like apparitions seen while the eyes are shut +

 

आचारात् वेद-शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।

AcArAt_veda-zAstrANAm Adyam eva_anyathA_udite |

आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥

Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||

.

according-to the teaching of veda and zAstra,

anything arisen

is

only Primal

:

though it has a beginning,

it becomes instability

.

AcArAt_veda-zAstrANAm Adyam eva - anyathA.otherwise – udite.in/when arisen = Arambha:_api tathA_anyeSAm anitya: samsthita: krama: x

.

*vlm. Again nothing is stable in nature, but every thing is as changeful as the acts and usages enjoined in the Vedas and sástras, are altered and succeeded by others.

*AS. When the scriptures arise differently in the prior world, they do likewise in the following; then the activities also change in the following worlds. The sequences are not fixed!

 

केचिद् ब्रह्म.आदि-पुरुषाः केचिद् विष्ण्व्.आदि-सर्गपाः ।

kecit_brahma.Adi-puruSA: kecit_viSNu.Adi-sargapA: |

केचिच् च अन्य.प्रजा-नाथाः केचिन् निर्नाथ-जन्तवः ॥३।३०।२५॥

kecit_ca_anya.prajA-nAthA: kecit_nirnAtha-jantava: ||3|30|25||

.

sometimes

it is

brahmA

the Arch-Person,

sometimes

viSNu

is Creation's Lord;

and sometimes

there's a different Lord;

sometimes

not any Lord at all

.

kecit_brahma.Adi-puruSA: x

kecit_viSNu.Adi-sargapA: x

kecit_ca_anya.prajA-nAthA: x

kecit_nirnAtha-jantava: x

.

*vlm.25 There are other Brahmas and other patriarchs, and many viSNus and many _indra_s, one after the other. We have different kings of men, and sometimes no ruler of them.

 

केचिद् विचित्र-सर्ग.ईशाः केचिद् तिर्यङ्-मय-अन्तराः ।

kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |

केचिद् एक.अर्णवापूर्णा इतरे जनि-वर्जिताः ॥३।३०।२६॥

kecit_eka-arNavÂpUrNA* itare jani-varjitA: ||3|30|26||

.

kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |

kecit_eka-arNavÂpUrNA* itare jani-varjitA:  - x

.

some

are Lords of their creations;

some

live within earth-crawling forms;

some are one overflowing ocean, or otherwise deprived of birth

.

*vlm.26. Some are as men and lords of others (Ishas), in this multiform creation, and some are creeping and crooked living beings on earth; some kinds are as full as the waters of the ocean, and others have become quite extinct in the world.

 

केचिच्_छिल-अङ्ग-निष्पिण्डाः केचित् कृमि.मय-अन्तराः ।

kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |

केचिद् देव.मया एव केचिन् नर.मय-अन्तराः ॥३।३०।२७॥

kecit_deva.mayA* eva kecit_nara.maya-antarA: ||3|30|27||

.

some

are as dense as stones;

some

take the form of worms,

but then

sometimes

the form of gods,

and sometimes then the forms of men

.

kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |

kecit_deva.mayA* eva kecit_nara.maya-antarA: x

.

*vlm.27. Some are as hard as solid stones, and others as soft as the poor insects and worms; some are of godly figures as the giants, and others of puny human forms.

 

केचिद् इति आन्धकार-आड्यास् तथा शीलित-जन्तवः ।

kecit_iti_AndhakAra-ADhyA:_tathA zIlita-jantava: |

केचिद् इति अ-प्रकाश-आड्यास् तथा शीलित-जन्तवः ॥३।३०।२८॥

kecit_iti_a-prakAza-ADhyA:_tathA zIlita-jantava: ||3|30|28||

.

kecit_iti_AndhakAra-ADhyA:_

tathA zIlita-jantava: |

kecit_iti_a-prakAza-ADhyA:

tathA zIlita-jantava:  - x

.

sometimes

in blindiness abounding,

thus

they are creatures of such a character;

sometimes in lightlessness abounding,

they are creatures of such a character

.

*vlm.28. Some are quite blind and suited to darkness (as owls and moles and bats); others are suited to light (as men, birds and beasts), and some to both (as cats and rats).

*sv.28 some are pervaded by dense darkness;

#zIlita - mfn. practised , exercised &c. ; inhabited , frequented Gi1t. ; (ifc.) prepared or made of ib. ; n. practice , conduct MW. +

 

केचिद् मशक-सम्पूर्णा उदुम्बर-फल-श्रियः ।

kecit_mazaka-sampUrNA* udumbara-phala-zriya: |

नित्यम् शून्य-अन्तराः केचिद् शून्य.स्पन्द-आत्म=जन्तवः ॥३।३०।२९॥

nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||

.

kecit_mazaka-sampUrNA* udumbara-phala-zriya: |

nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||

.

some

are bugs infesting the juicy fruit of a fig-tree;

ever-empty within,

some

are without a vibrant self

.

*vlm.29. Some are born as gnats sucking the juice of the fruits of the fig tree; while others are empty within, and fly about and feed upon the air.

*sv.29 29-30 in some gods dwell; some are forever illumined. Some seem to be heading towards dissolution; some seem to be falling in space towards destruction.

 

सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।

sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |

कल्पनाम् अपि न आयान्ति व्योम-पूर्ण-अचलः_यथा ॥३।३०।३०॥

kalpanAm api na_AyAnti vyoma-pUrNa-acala:_yathA ||3|30|30||

.

sargeNa tAdRzena_anye pUrNA* ye_antardhiyAm iha |

kalpanAm api na_AyAnti

vyoma-pUrNa-acala:_yathA  - x

.

and

with creation filled

with that kind

or another kind

are those who shun such covering

—only imagining—

still as the sky

.

*AS. Worlds filled with such hidden life (tAdRzAnyena sargeN antardhiyAm pUrNAH) cannot even be imagined (kalpanAmapi na AyAnti), like a mountain with interior sky.
*vlm.30. The world is thus filled with creature beyond the conception of Yogis, and we can not form even a guess-work of the beings that fill the infinite vacuum.

*sv. in some gods dwell; some are forever illumined. Some seem to be heading towards dissolution; some seem to be falling in space towards destruction.

 

तादृग्-अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।

tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |

आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥

A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||

.

That-wise,

the sky of these is just Great Space extended,

situate

so

that

neither by viSNu nor all such Gods is it to be measured

.

tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |

A=jIvitam pragacchadbhi:_viSNu-Adyai:_yat_na mIyate x

.

*vlm. This world is the sphere of these living beings; but the great vacuum spreading beyond it, is so extensive, that it is immeasurable by the gods Vishnu and others, were they to traverse thru it, for the whole of their lives.

 

प्रत्येकस्य अण्ड-गोलस्य स्थितः कटक-रत्नवत् ।

pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |

भूत-आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥

bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||

.

each Egg-globe

is

like a bracelet with beings for its jewels

.

those beings are attracted there,

to an earth fit for their kind

.

pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |

bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: x

.

*vlm.32. Every one of these etherial globes, is encircled by a belt resembling a golden bracelet; and has an attractive power like the earth to attract other objects.

*AS. Like a jewel in a bracelet each spherical world possesses by their nature, an attractive force for all objects like that of earth. This is his clearest statement of gravitation, although it is not quite universal gravitation!
 

यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।

ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |

तज्.जगत्-कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥

tat.jagat-kathane zakti:_na mama_asti mahA.mate ||3|30|33||

.

as for what's all-powerful,

as we conceive,

all about that

That

and the World,

I can't explain even to a clever thinker like you

.

ya: sarva.vibhava.evolved.power-: asmAkam dhiyAm.xx- na viSaya.scope/sense.object -m

tata: |

tat.jagat-kathane zakti: - the power to describe that world -

na mama_asti – is not mine, - mahA.mate – clever boy...   

.

*AS. ... Despite our total power (of knowledge asmAkam savarvibhava: ), I don't have the power to describe the world which is not graspable by intelligence.
*vlm.33. I have told you all about the grandeur of the universe to my best knowledge, any thing beyond this, is what I have no knowledge of, nor power to describe.

भू #bhU - #vibhava has three vi.Effective senses: powerful, influential, rich • being everywhere • developing, evolving (with vaiSNavas "the evolution of the Supreme Being into secondary forms") • power, influence upon (loc.) • the vi.Affective sense is emancipation from existence o&r destruction (of the world) •-• v.-mada m. - the pride of power • - vAg-v. -m.- (having) a wealth of words, command of language.

 

भीम-अन्धकार-गहने सु.महत्य् अरण्ये

bhIma-andhakAra-gahane su.mahati_araNye

नृत्यन्त्य् अदर्शित-परस्परम् एव मत्ताः ।

nRtyanti_a.darzita-parasparam eva mattA: |

यक्षा यथा प्रवितते परम.अम्बरे अन्तर्

yakSA* yathA pra.vitate parama.ambare_antar

एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥

evam sphuranti su.bahUni mahA.jaganti ||3|30|34||

.

in the fearsome-blinding-abyss,

in that immense forest,

they dance,

not seeing one another,

like lunatics let loose:

like yakSa Goblins dancing in the Supreme Sky

there

emanate

in

That

the mighty multitudes of worlds

.

bhIma-andhakAra-gahane su.mahati_araNye

nRtyanti_a.darzita-parasparam eva mattA: |

yakSA* yathA pra.vitate parama-ambare_antar

evam sphuranti su.bahUni mahA.jaganti

x

.

*vlm.34. There are many other large worlds, rolling thru the immense space of vacuum, as the giddy goblins of Yakshas revel about in the dark and dismal deserts and forests, unseen by others.

*sv.31 31-34 Since consciousness exists everywhere for ever, creation of these universes and their dissolution also goes on everywhere for ever. All these are held together by a mysterious omnipresent power. Râma, everything exists in the one infinite consciousness; everything arises from it; it alone is everything.

*AS. As intoxicated yakshas dance in the extensive huge forest in deep total darkness, unseen by each other, likewise, inside the great space a multitude of huge worlds oscillate. The word bhIma need not always be "fearsome" despite its dictionary meaning! It can mean intensive, mighty, powerful etc. Here, I think "total" has the right sense.

 

 

oॐm

 

+++

 

FM.3.31

fm3031 1.my30 Sky Watch .z36

https://www.dropbox.com/s/p0pmaf95qqx7z7c/fm3031%201.my30%20Sky%20Watch%20.z36.docx?dl=0

 

 

DAILY READINGS sn 26 May, 2019

fm5075 2.my26-27 What is Living.Free? .z56

https://www.dropbox.com/s/gcdee1j87abzx18/fm5075%202.my26-27%20What%20is%20Living.Free%20.z56.docx?dl=0

fm7083 3.my26 The Dancers and the Dance .z31

https://www.dropbox.com/s/ykxtlvsfxmxsk8r/fm7083%203.my26%20The%20Dancers%20and%20the%20Dance%20.z31.docx?dl=0

fm3031 1.my26-27 Sky Watch .z36

https://www.dropbox.com/s/9jf46qvcnff94b8/fm3031%201.my26-27%20Sky%20Watch%20.z36.docx?dl=0

[Jiva Das]

 

FM3030 COSMIC EGGS 1.MY24-25 .z34

https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24-25%20COSMIC%20EGGS%20.z34.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0

FM.3.30 COSMIC EGGS 1.my24-25

सर्ग ३०  

sarga 3.30

COSMIC EGGS

 

VASISHTHA said—

*BLT. In the ocean of the universal space, the water of which is the universal emptiness, [one could see] immeasurably huge bubbles appearing on the surface from the state of melting of the universal Consciousness.

.

oॐm

.

 

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

 

x

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM3031 SKY WATCH 1.MY30 .z36

https://www.dropbox.com/s/p0pmaf95qqx7z7c/fm3031%201.my30%20Sky%20Watch%20.z36.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0

FM.3.31 SKY WATCH 1.MY30

सर्ग ३.३१  

sarga 3.31

 

+++

 

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]

 

FM3030 COSMIC EGGS 1.MY24.25 .z34

https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24.25%20COSMIC%20EGGS%20.z34.docx?dl=0

FM.3.1.FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1.fm.3.49....docx?dl=0

 

 

 

oॐm

 

FM.3.30

 

Cosmic Eggs

 

VASISHTHA said—

 

पृथिव्य्.अप्.तेजसाम् तत्र नभस्वन्.नभसोर् अपि ।

pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |

यथा उत्तरम् दश.गुणान् अतीत्य.आवरणान् क्षणात् ॥३।३०।१॥

yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt ||3|30|1||

.

from Earth thru Water and thru Fire

upward they passed

to spacious sky

where they pierced the tenfold Covering Shell

.

pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |

yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt x

.

*vlm.1 They passed in a moment beyond the regions of the earth, air, fire, water, and vacuum, and the tracks of the ten planetary spheres.

*vlm.p.1 Vasishtha speaking:—Within a moment they passed beyond the regions of the earth, air, fire, water and space and the tracks of the ten planetary spheres.

 

ददर्श परमाकाशम् तत्.प्रमाण.विवर्जितम् ।

dadarza parama.AkAzam tat.pramANa.vi.varjitam |

तथा ततम् जगद् इदम् यथा तत्र अण्ड.मात्रकम् ॥३।३०।२॥

tathA tatam jagat_idam yathA tatra_aNDa.mAtrakam ||3|30|2||

.

&

*liilaa

saw Supreme Space

:

That

without any measurement,

where

thus

this extensive Universe is the white and yolk

of that great Egg

.

dadarza parama.AkAzam x

tat.pramANa.vivarjitam |

tathA tatam jagat_idam x

yathA tatra_aNDa.mAtrakam x

.

*vlm.2. They reached the boundless space, whence the universe appeared as an egg (ovum).

*vlm.p.2 They reached boundless space from where the universe appears like an egg.

 

तादृश.आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।

tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |

कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥

koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||

.

the creations that cover

That

she saw as just.so.many Cosmic Eggs

:

thousands glittering in the sky

like dust

clouding a sunbeam

that pokes thru the cracks into a dark room

.

tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |

koTiza: sphuritAn vyomni trasareNUn iva_Atape x

.

*vlm.p.3 Under its vault they saw millions of luminous particles floating in the air,

 ##vR . #AvR . *varaNa . *AvaraNam . the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling . the Veil that Lady *samsArA wears in the brahman.Immensity •• *nirAvaraNa . unveiled, manifest, evident, veNis. •• *anAvaraNa . unveiling. •.• Comp. #anAvaraNa.buddha=jJAna . the unimpeded knowledge of a Buddha. •• *nirAvaraNa . unveiled, manifest, evident, VeNis.

 

महाकाश.महाम्भोधौ महाशून्यत्व.वारिणि ।

mahA.AkAza.mahA.ambhodhau mahÂzUnyatva.vAriNi |

महाचिद्.द्रव.भाव.उत्थान् बुद्बुदान् अर्बुद.प्रभान् ॥३।३०।४॥

mahAcit.drava.bhAva.utthAn budbudAn arbuda.prabhAn ||3|30|4||

.

in the Great Ocean of Great Space,

in the Great Sea of Emptiness,

the Great chit.Consciousness.flow

becomes

:

arising as millions, billions of bubbles

.

mahAkAza.mahAmbhodhau x

mahAzUnyatva.vAriNi x

mahAcit.drava.bhAva.utthAn x

budbudAn arbuda.prabhAn

*vlm.p.4 like innumerable bubbles floating on the waters of the unlimited ocean of the sphere of Consciousness.

*BLT. In the ocean of the universal space, the water of which is the universal emptiness, [one could see] immeasurably huge bubbles appearing on the surface from the state of melting of the universal Consciousness.

 

कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।

kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |

कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥

kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||

.

some

bubble

down,

up

bubble

some,

some sidle sideways,

some stand still

(seen from those ladies' point of view)

.

kAMzcit_Apatata:_adhastAt kAMzcit ca_upari gacchata: |

kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA

*vlm.p.5 Some particles were going downward, and others rising upward; some turning round, and others appeared to their understanding to remain fixed and immovable.

*vlm.5. Some of them were going downward, and others rising upward; some turning round, and others appeared to their understanding to remain fixed and immovable.

 

यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥

tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||

.

wherever

samvit.Awareness

arises

as a point of view,

whatever & however

there

it always appears as

Form

.

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

tatra tatra_uditam rUpam teSAm teSAm tathA tathA x

.

*vlm.6. These different motions appeared to them with respect to their own situations, as they saw them in their different sides.

*sv.6. The self.projections of the jîvas dwelling in those universes gave them their forms and nature. Because of the essential nature of this infinite consciousness, all these keep arising and again arising, and by their own thought.force, return to a state of tranquillity;

*vlm.p.6 These different motions were only apparent as they saw them from different sides.

 

न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम.आगमाः ।

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |

अन्यद् एव पदम् किम्चित् तस्माद् देह.आगमम् हि तत् ॥३।३०।७॥

anyat_eva padam kimcit tasmAt_deha.Agamam hi tat ||3|30|7||

.

not only here

— there above—

and not below

are comings&goings

.

any different state whatever

than

That

—even the Body.Path—

is

That

.

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |

anyat_eva padam kimcit tasmAt_deha.Agamam hi tat

.

*vlm. Here there were no ups and downs

and no upside or below,

nor any going forward or backward.

Here there are no such directions as men take to be by the position of their bodies.

*vlm.p.7 Here there were no ups or downs, no upside or below, and no going forward or backward. Here there are no directions as men know.

 

उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

स्व.संकल्पैः शमम् याति बाल.संकल्प.जालवत् ॥३।३०।८॥

sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat ||3|30|8||

.

arising,

it appears

there

in its own self.Becoming,

its spontaneous Awareness,

with its own self.Conceptions,

till it comes to Peace

—

(like a boy's wandering thoughts, rAma)

.

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat x

*vlm.9. Râma said:..Tell me sir, why do we call upward and downward, forward and backward, if there are no such things in space and nature.

*sv.9 RÂMA asked: What do people mean by 'above' 'below' and so on, when only the infinite is truth?

 

Vasishtha said—

 

स=सर्व.अवरणा एते महत्य् अन्त.विवार्जिते ।

sa=sarva.avaraNA* ete mahati_anta.vivArjite |

ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥

brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||

.

everywhere

covering.within the Great _mahat,

these endless Cosmic Eggs,

hard.to.see,

shine from invisibility,

a net*work

in the spacious sky

.

sa=sarva.AvaraNa.veiling/emveloping –

ete

mahati_anta.vivArjite |

brahmANDA:_bhAnti dur.dRSTe:

vyomni kezoNDraka:_yathA x

.

* #kezoNDuka: #kezoNDraka: . a net.like apparition seen while the eyes are shut.

~vwv.1401. For one with wrong perception, these universes, with all their coverings, appear in the great sky (of Consciousness) which is without a limit, as balls of hair (appear) in the sky (for one with defective vision).

*vlm.10. Vasishtha said:..There is but one space enveloping all things, and the worlds which are seen in the infinite and indiscernible womb of vacuity, are as worms moving on the surface of water.

 

अ.स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।

a.svAtantryAt pra.dhAvanti padArthA: sarve eva yat |

ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥

brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||

.

not

on.their.own

do all things run

that are in a Cosmic brahma.Egg

.

the material part

has its down

or otherwise

up

.

*jd. where what is down is also up.

*vlm.11. All these bodies that move about in the world by their want of freedom (i. e. by the power of attraction), are thought to be up and down by our position on earth.

*AS. I interpret this as describing the "gravity", at least in relation to earth. In the part of space where all objects move involuntarily (i.e. in a gravitational field) the part near earth (pArthiva: bhAga:) is down and the others are up. He goes on to say that there are other parts where the notions of up and down can get distorted or reversed or become meaningless. The whole world is described like a "net" (kezoNDraka) to one who does not see [it] properly.
 

पिपीलिकानाम् महताम् व्योम्नि वर्तुल.लोष्टके ।

pipIlikAnAm mahatAm vyomni vartula.loSTake |

दशा.दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥

dazA.dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||

.

an endlessly exploring ant crawls a ball in the spacious sky

.

whatever may seem "down" to him may also be considered "up"

.

*jd. imagine the whole globe covered with ants

they are a collective

what's up for them

related to the sphere?

*vlm.12. So when there is a number of ants on an earthen ball, all its sides are reckoned below which are under their feet, and those as above which are over their backs.

*AS. dazadikkam = (ants) in all ten directions. This is the usual explanation why the earth can be a sphere and yet people below don't fall down! For down is only locally defined(:.))

*jd. I reduce the army to make the example clearer.

वृक्ष.वल्मीक.जालेन केषाम्.चित्.हृदि भूतलम् ।

vRkSa.valmIka.jAlena keSAm.cit.hRdi bhUtalam |

स.सुर.अनर.दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥

sa.sura.anara.daityena veSTitam vyoma nirmalam ||3|30|13||

.

with all its net of trees and anthills,

with whatever

in the Heart

is Earth

with all its sura.Brightlings & inhuman daitya.Demons

so

the stainless Sky is dressed

.

vRkSa.valmIka.jAlena

keSAm.cit.hRdi bhUtalam |

sa.sura.anara.daityena

veSTitam vyoma nirmalam x

.

*AS. ... For some worlds (keSAm.cit hRdi) the earth is occupied by a network of trees and hillocks and the clear sky is occupied by all including gods to humans and demons.

*jd. (reading sa.sura.A.nara).

*AB reads a.nara non.Human: .AB. vyoma tu surair anarair nara.bhinnair nara.sadRzai: ||

*vlm.13. Such is this ball of the earth in one of these worlds, covered by vegetables and animals moving on it, and by devas, demons and men walking upon it.

 

सम्भूतम् सह भूतेन स=ग्राम.पुर.पर्वतम् ।

sambhUtam saha bhUtena sa=grAma.pura.parvatam |

इदम् कल्पन.भूतेन पक्व.अक्षोटम् इव त्वचा ॥३।३०।१४॥

idam kalpana.bhUtena pakva.akSoTam iva tvacA ||3|30|14||

.

it

is

filled with being

:

with towns,

with cities,

with mountains

:

yet all This is only imagined being

—

like the wrinkled skin of a roast walnut

.

sambhUtam saha bhUtena sa=grAma.pura.parvatam |

idam kalpana.bhUtena pakva.akSoTam iva tvacA

.

*vlm.14. It is covered also by cities, towns and mountains, and their inhabitants and productions, like the walnut by its coat.

 

यथा विन्ध्य.वन.आभोगे प्रस्फुरन्ति करेणवः ।

yathA vindhya.vana.Abhoge pra.sphuranti kareNava: |

तथा तस्मिन् पराभोगे ब्रह्माण्ड.त्रसरेणवः॥१५॥

tathA tasmin parAbhoge brahmANDa.trasareNava: ||15||

.

in vindhya.Forest mighty herds of elephants abound

+

in

That

supreme fulness,

there abound

Cosmic Eggs

—

a great cloud of dust

.

yathA vindhya.vana.Abhoge x

pra.sphuranti kareNava: x

tathA tasmin parAbhoge x

brahmANDa.trasareNava: x

.

*vlm.15 Like elephants appearing as pigmies in the Vindhyan Mountains, these worlds appear as particles in the vast expanse of space.

 

तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।

tasmin sarvam tata: sarvam tat sarvam sarvata:_ca yat |

तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥

tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||

.

all

is

in That

.

all

is

from That

..

for

That

is

all in all

.

and That is all of all

eternally,

an atomic composition

.

tasmin sarvam

tata: sarvam

tat sarvam sarvata:_ca yat |

tat_ca sarva.maya:_nityam

tathA tat_aNukam prati  . x

.

*vlm.16. Every thing that is any where, is produced from and subsists in space. It is always all in all things, which are contained as particles in it.

 

शुद्ध.बोध=मये तस्मिन् परम.आलोक.वारिधौ ।

zuddha.bodha=maye tasmin parama.Aloka.vAridhau |

अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड.आख्याः_तरङ्गकाः ॥३।३०।१७॥

ajasram etya gacchanti brahma.aNDa.AkhyA:_taraGgakA: ||3|30|17||

.

come from pure.realization,

in a supreme ocean of light,

forever going,

they go.on,

the flowing waves of Cosmic Eggs

.

*vlm.17. Such is the pure vacuous space of the Divine understanding, that like an ocean of light, contains these innumerable worlds, which like the countless waves of the sea, are revolving for ever in it.

 

अन्तः.शून्याः स्थिताः केचित् संकल्प.क्षय.रात्रयः ।

anta:.zUnyA: sthitA: kecit saMkalpa.kSaya.rAtraya: |

तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता.अर्णवे ॥३।३०।१८॥

taraGgA* iva toye_abdhau prohyante zUnyatA.arNave ||3|30|18||

.

in their own inner emptiness,

sometimes

after Doomsday Night

they burst

like the waves of the oceans and seas

in

the emptiness.ocean

.

*vlm.18. Some of these are hollow within, and others as dark as the darkness in the end of a kalpa age: and they are all moving about in the ocean of vacuity, like the waves of the sea.

*AS. Some worlds stay completely empty like nights where even the thoughts are subdued (saMkalpa.kSaya.rAtraya: . perhaps, dreamless nights); like waves on water (taraGgA iva toye) they float around in the ocean of emptiness (zUnyatA.arNave prohyante)
 

केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |

न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||

.

whose

(when Doomsday limits Consciousness)

are

the gurgling roars, unheard by others and unknown,

a misery of their own confounding

?

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: x

.

*vlm.19. Some of these are whirling about with a jarring noise forever, which is neither heard by nor known to any body. It is like the motion of men addicted to earthly pursuits by their nature.

*AS. Some have the roar of the ultimate destruction (ghargharArava: kalpAnta:) has already started, but it is not heard, not even known, by others engrossed in their own pleasures.
 

अन्येषाम् प्रथम.आरम्भे शुद्ध.भूषु विजृम्भते ।

anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |

सर्गः सम्सिक्त.बीजानाम् कोशे ऽङ्कुर.कला_यथा ॥३।३०।२०॥

sarga: samsikta.bIjAnAm koze_aGkura.kalA_yathA ||3|30|20||

.

for others,

in the primal state,

there's pure Becoming,

expanding into creation,

the way that seeds

when watered

burst

into new shoots

.

anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |

sarga: samsikta.bIjAnAm koze_'Gkura.kalA_yathA x

.

*vlm.20. Some of these are now growing in form, as.if they were newly created, and are in the course of their development, like sprouts in the cells of seeds newly sown in the ground.

 

21

महाप्रलय.सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।

mahApralaya.sampattau sUrya.arci:_vidyuta:_adraya: |

प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥

pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||

.

when the Great Doomsday comes.to.be

the sunlight melts mountains

like snowflakes

:

touched by the sun's heat they flow like rivers

.

mahApralaya.sampattau x sUrya.arci:_vidyuta:_adraya: x pravRttA galitum kecit x

tApe hima.kaNA* iva x

*vlm.21. Some of these are melting away as icicles under heat, like the mountains that were melted down by the burning sun and heavenly fire, at the dissolution of the world.

*AS. The words sUryArcirvidyuta'draya: should means sun rays, lightenings and mountains. These are ready to melt down after the rest is burnt up . like snow particles in hot weather.

आ.कल्पम् निपतन्त्य् एव केचिद् अप्राप्त.भूमयः ।

A.kalpam nipatanti_eva kecit_a.prApta.bhUmaya: |

यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥

yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||

.

and

with the kalpa

they melt down

until they lose solidity and are dissolved

being made of mere samvit.Awareness

.

A.kalpam nipatanti_eva

kecit_a.prApta.bhUmaya: |

yAvat_vizIrya jAyante

tathA samvin.mayA: kila x

.

*AS. Some stay till the end of kalpa (Akalpam yAvad nipatanti) without ever solidifying (aprAptabhUmaya:) and after dissolution are reborn and thus are pure Consciousness.
*vlm.22. Others have been continually falling downward without gaining the ground, till at last they dwindle away, and melt into the divine Intellect.

 

स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।

stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |

वायोः स्पन्दा इव आभान्ति तथा प्रोदित.सम्विदाः ॥३।३०।२३॥

vAyo: spandA* iva_AbhAnti tathA prodita.samvidA: ||3|30|23||

.

stabdha.xx.A* iva sthitA: kecit

kezoNDraka.xx.m iva_ambare |

vAyo: spandA* iva_AbhAnti

tathA prodita.xx.samvidA:  . x

.

sometimes they're stable,

as.if stock.still,

like a net seen in the sky,

or

like the blowing of the wind

they appear

uttered by Awareness

.

*vlm. Others are as immovable in the air, as the animalculae in the water, which are moved to and fro by the wind, without any sign of motion or sensation in them.

*AS. Some worlds stay completely still in the space, like a net; there awakened minds appear like vibrations of wind.

#kezoNDraka, #kezoNDuka . a knot of hair; net.like apparitions seen while the eyes are shut +

 

आचारात् वेद.शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।

AcArAt_veda.zAstrANAm Adyam eva_anyathA_udite |

आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥

Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||

.

according.to the teaching of veda and zAstra,

anything arisen

is

only Primal

:

though it has a beginning,

it becomes instability

.

AcArAt_veda.zAstrANAm Adyam eva . anyathA.otherwise – udite.in/when arisen = Arambha:_api tathA_anyeSAm anitya: samsthita: krama: x

.

*vlm. Again nothing is stable in nature, but every thing is as changeful as the acts and usages enjoined in the Vedas and sástras, are altered and succeeded by others.

*AS. When the scriptures arise differently in the prior world, they do likewise in the following; then the activities also change in the following worlds. The sequences are not fixed!

 

केचिद् ब्रह्म.आदि.पुरुषाः केचिद् विष्ण्व्.आदि.सर्गपाः ।

kecit_brahma.Adi.puruSA: kecit_viSNu.Adi.sargapA: |

केचिच् च अन्य.प्रजा.नाथाः केचिन् निर्नाथ.जन्तवः ॥३।३०।२५॥

kecit_ca_anya.prajA.nAthA: kecit_nirnAtha.jantava: ||3|30|25||

.

sometimes

it is

brahmA

the Arch.Person,

sometimes

viSNu

is Creation's Lord;

and sometimes

there's a different Lord;

sometimes

not any Lord at all

.

kecit_brahma.Adi.puruSA: x

kecit_viSNu.Adi.sargapA: x

kecit_ca_anya.prajA.nAthA: x

kecit_nirnAtha.jantava: x

.

*vlm.25 There are other Brahmas and other patriarchs, and many viSNus and many _indra_s, one after the other. We have different kings of men, and sometimes no ruler of them.

 

केचिद् विचित्र.सर्ग.ईशाः केचिद् तिर्यङ्.मय.अन्तराः ।

kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |

केचिद् एक.अर्णवापूर्णा इतरे जनि.वर्जिताः ॥३।३०।२६॥

kecit_eka.arNavÂpUrNA* itare jani.varjitA: ||3|30|26||

.

kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |

kecit_eka.arNavÂpUrNA* itare jani.varjitA:  . x

.

some

are Lords of their creations;

some

live within earth.crawling forms;

some are one overflowing ocean, or otherwise deprived of birth

.

*vlm.26. Some are as men and lords of others (Ishas), in this multiform creation, and some are creeping and crooked living beings on earth; some kinds are as full as the waters of the ocean, and others have become quite extinct in the world.

 

केचिच्_छिल.अङ्ग.निष्पिण्डाः केचित् कृमि.मय.अन्तराः ।

kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |

केचिद् देव.मया एव केचिन् नर.मय.अन्तराः ॥३।३०।२७॥

kecit_deva.mayA* eva kecit_nara.maya.antarA: ||3|30|27||

.

some

are as dense as stones;

some

take the form of worms,

but then

sometimes

the form of gods,

and sometimes then the forms of men

.

kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |

kecit_deva.mayA* eva kecit_nara.maya.antarA: x

.

*vlm.27. Some are as hard as solid stones, and others as soft as the poor insects and worms; some are of godly figures as the giants, and others of puny human forms.

 

केचिद् इति आन्धकार.आड्यास् तथा शीलित.जन्तवः ।

kecit_iti_AndhakAra.ADhyA:_tathA zIlita.jantava: |

केचिद् इति अ.प्रकाश.आड्यास् तथा शीलित.जन्तवः ॥३।३०।२८॥

kecit_iti_a.prakAza.ADhyA:_tathA zIlita.jantava: ||3|30|28||

.

kecit_iti_AndhakAra.ADhyA:_

tathA zIlita.jantava: |

kecit_iti_a.prakAza.ADhyA:

tathA zIlita.jantava:  . x

.

sometimes

in blindiness abounding,

thus

they are creatures of such a character;

sometimes in lightlessness abounding,

they are creatures of such a character

.

*vlm.28. Some are quite blind and suited to darkness (as owls and moles and bats); others are suited to light (as men, birds and beasts), and some to both (as cats and rats).

*sv.28 some are pervaded by dense darkness;

#zIlita . mfn. practised , exercised &c. ; inhabited , frequented Gi1t. ; (ifc.) prepared or made of ib. ; n. practice , conduct MW. +

 

केचिद् मशक.सम्पूर्णा उदुम्बर.फल.श्रियः ।

kecit_mazaka.sampUrNA* udumbara.phala.zriya: |

नित्यम् शून्य.अन्तराः केचिद् शून्य.स्पन्द.आत्म=जन्तवः ॥३।३०।२९॥

nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||

.

kecit_mazaka.sampUrNA* udumbara.phala.zriya: |

nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||

.

some

are bugs infesting the juicy fruit of a fig.tree;

ever.empty within,

some

are without a vibrant self

.

*vlm.29. Some are born as gnats sucking the juice of the fruits of the fig tree; while others are empty within, and fly about and feed upon the air.

*sv.29 29.30 in some gods dwell; some are forever illumined. Some seem to be heading towards dissolution; some seem to be falling in space towards destruction.

 

सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।

sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |

कल्पनाम् अपि न आयान्ति व्योम.पूर्ण.अचलः_यथा ॥३।३०।३०॥

kalpanAm api na_AyAnti vyoma.pUrNa.acala:_yathA ||3|30|30||

.

sargeNa tAdRzena_anye pUrNA* ye_antardhiyAm iha |

kalpanAm api na_AyAnti

vyoma.pUrNa.acala:_yathA  . x

.

and

with creation filled

with that kind

or another kind

are those who shun such covering

—only imagining—

still as the sky

.

*AS. Worlds filled with such hidden life (tAdRzAnyena sargeN antardhiyAm pUrNAH) cannot even be imagined (kalpanAmapi na AyAnti), like a mountain with interior sky.

*vlm.30. The world is thus filled with creature beyond the conception of Yogis, and we can not form even a guess.work of the beings that fill the infinite vacuum.

*sv. in some gods dwell; some are forever illumined. Some seem to be heading towards dissolution; some seem to be falling in space towards destruction.

 

तादृग्.अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।

tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |

आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥

A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||

.

That.wise,

the sky of these is just Great Space extended,

situate

so

that

neither by viSNu nor all such Gods is it to be measured

.

tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |

A=jIvitam pragacchadbhi:_viSNu.Adyai:_yat_na mIyate x

.

*vlm. This world is the sphere of these living beings; but the great vacuum spreading beyond it, is so extensive, that it is immeasurable by the gods Vishnu and others, were they to traverse thru it, for the whole of their lives.

 

प्रत्येकस्य अण्ड.गोलस्य स्थितः कटक.रत्नवत् ।

pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |

भूत.आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥

bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||

.

each Egg.globe

is

like a bracelet with beings for its jewels

.

those beings are attracted there,

to an earth fit for their kind

.

pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |

bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: x

.

*vlm.32. Every one of these etherial globes, is encircled by a belt resembling a golden bracelet; and has an attractive power like the earth to attract other objects.

*AS. Like a jewel in a bracelet each spherical world possesses by their nature, an attractive force for all objects like that of earth. This is his clearest statement of gravitation, although it is not quite universal gravitation!
 

यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।

ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |

तज्.जगत्.कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥

tat.jagat.kathane zakti:_na mama_asti mahA.mate ||3|30|33||

.

as for what's all.powerful,

as we conceive,

all about that

That

and the World,

I can't explain even to a clever thinker like you

.

ya: sarva.vibhava.evolved.power.: asmAkam dhiyAm.xx. na viSaya.scope/sense.object .m

tata: |

tat.jagat.kathane zakti: . the power to describe that world .

na mama_asti – is not mine, . mahA.mate – clever boy...  

.

*AS. ... Despite our total power (of knowledge asmAkam savarvibhava: ), I don't have the power to describe the world which is not graspable by intelligence.
*vlm.33. I have told you all about the grandeur of the universe to my best knowledge, any thing beyond this, is what I have no knowledge of, nor power to describe.

भू #bhU . #vibhava has three vi.Effective senses: powerful, influential, rich • being everywhere • developing, evolving (with vaiSNavas "the evolution of the Supreme Being into secondary forms") • power, influence upon (loc.) • the vi.Affective sense is emancipation from existence o&r destruction (of the world) •.• v..mada m. . the pride of power • . vAg.v. .m.. (having) a wealth of words, command of language.

 

भीम.अन्धकार.गहने सु.महत्य् अरण्ये

bhIma.andhakAra.gahane su.mahati_araNye

नृत्यन्त्य् अदर्शित.परस्परम् एव मत्ताः ।

nRtyanti_a.darzita.parasparam eva mattA: |

यक्षा यथा प्रवितते परम.अम्बरे अन्तर्

yakSA* yathA pra.vitate parama.ambare_antar

एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥

evam sphuranti su.bahUni mahA.jaganti ||3|30|34||

.

in the fearsome.blinding.abyss,

in that immense forest,

they dance,

not seeing one another,

like lunatics let loose:

like yakSa Goblins dancing in the Supreme Sky

there

emanate

in

That

the mighty multitudes of worlds

.

bhIma.andhakAra.gahane su.mahati_araNye

nRtyanti_a.darzita.parasparam eva mattA: |

yakSA* yathA pra.vitate parama.ambare_antar

evam sphuranti su.bahUni mahA.jaganti

x

.

*vlm.34. There are many other large worlds, rolling thru the immense space of vacuum, as the giddy goblins of Yakshas revel about in the dark and dismal deserts and forests, unseen by others.

*sv.31 31.34 Since consciousness exists everywhere for ever, creation of these universes and their dissolution also goes on everywhere for ever. All these are held together by a mysterious omnipresent power. Râma, everything exists in the one infinite consciousness; everything arises from it; it alone is everything.

*AS. As intoxicated yakshas dance in the extensive huge forest in deep total darkness, unseen by each other, likewise, inside the great space a multitude of huge worlds oscillate. The word bhIma need not always be "fearsome" despite its dictionary meaning! It can mean intensive, mighty, powerful etc. Here, I think "total" has the right sense.

.

oॐm

.

 

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x

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM3031 SKY WATCH 1.MY30 .z36

https://www.dropbox.com/s/p0pmaf95qqx7z7c/fm3031%201.my30%20Sky%20Watch%20.z36.docx?dl=0

 

+++

 

DN3030 COSMIC EGGS 1.my24.25

सर्ग ३०  

sarga 3.30

वसिष्ठ उवाच ।

vasiSTha* uvAca |

पृथिव्य्.अप्.तेजसाम् तत्र नभस्वन्.नभसोर् अपि ।

pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |

यथा उत्तरम् दश.गुणान् अतीत्य.आवरणान् क्षणात् ॥३।३०।१॥

yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt ||3|30|1||

ददर्श परमाकाशम् तत्.प्रमाण.विवर्जितम् ।

dadarza parama.AkAzam tat.pramANa.vi.varjitam |

तथा ततम् जगद् इदम् यथा तत्र अण्ड.मात्रकम् ॥३।३०।२॥

tathA tatam jagat_idam yathA tatra_aNDa.mAtrakam ||3|30|2||

तादृश.आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।

tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |

कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥

koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||

महाकाश.महाम्भोधौ महाशून्यत्व.वारिणि ।

mahA.AkAza.mahA.ambhodhau mahÂzUnyatva.vAriNi |

महाचिद्.द्रव.भाव.उत्थान् बुद्बुदान् अर्बुद.प्रभान् ॥३।३०।४॥

mahAcit.drava.bhAva.utthAn budbudAn arbuda.prabhAn ||3|30|4||

कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।

kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |

कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥

kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||

यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥

tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||

न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम.आगमाः ।

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |

अन्यद् एव पदम् किम्चित् तस्माद् देह.आगमम् हि तत् ॥३।३०।७॥

anyat_eva padam kimcit tasmAt_deha.Agamam hi tat ||3|30|7||

उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

स्व.संकल्पैः शमम् याति बाल.संकल्प.जालवत् ॥३।३०।८॥

sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat ||3|30|8||

राम उवाच ।

rAma* uvAca |

किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।

kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |

इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥

iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

स=सर्व.अवरणा एते महत्य् अन्त.विवार्जिते ।

sa=sarva.avaraNA* ete mahati_anta.vivArjite |

ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥

brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||

अ.स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।

a.svAtantryAt pra.dhAvanti padArthA: sarve eva yat |

ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥

brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||

पिपीलिकानाम् महताम् व्योम्नि वर्तुल.लोष्टके ।

pipIlikAnAm mahatAm vyomni vartula.loSTake |

दशा.दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥

dazA.dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||

वृक्ष.वल्मीक.जालेन केषाम्.चित्.हृदि भूतलम् ।

vRkSa.valmIka.jAlena keSAm.cit.hRdi bhUtalam |

स.सुर.अनर.दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥

sa.sura.anara.daityena veSTitam vyoma nirmalam ||3|30|13||

सम्भूतम् सह भूतेन स=ग्राम.पुर.पर्वतम् ।

sambhUtam saha bhUtena sa=grAma.pura.parvatam |

इदम् कल्पन.भूतेन पक्व.अक्षोटम् इव त्वचा ॥३।३०।१४॥

idam kalpana.bhUtena pakva.akSoTam iva tvacA ||3|30|14||

यथा विन्ध्य.वन.आभोगे प्रस्फुरन्ति करेणवः ।

yathA vindhya.vana.Abhoge pra.sphuranti kareNava: |

तथा तस्मिन् पराभोगे ब्रह्माण्ड.त्रसरेणवः ॥३।३०।१५॥

tathA tasmin parAbhoge brahmANDa.trasareNava: ||3|30|15||

तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।

tasmin sarvam tata: sarvam tat sarvam sarvata:_ca yat |

तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥

tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||

शुद्ध.बोध=मये तस्मिन् परम.आलोक.वारिधौ ।

zuddha.bodha=maye tasmin parama.Aloka.vAridhau |

अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड.आख्याः_तरङ्गकाः ॥३।३०।१७॥

ajasram etya gacchanti brahma.aNDa.AkhyA:_taraGgakA: ||3|30|17||

अन्तः.शून्याः स्थिताः केचित् संकल्प.क्षय.रात्रयः ।

anta:.zUnyA: sthitA: kecit saMkalpa.kSaya.rAtraya: |

तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता.अर्णवे ॥३।३०।१८॥

taraGgA* iva toye_abdhau prohyante zUnyatA.arNave ||3|30|18||

केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |

न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||

अन्येषाम् प्रथम.आरम्भे शुद्ध.भूषु विजृम्भते ।

anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |

सर्गः सम्सिक्त.बीजानाम् कोशे ऽङ्कुर.कला_यथा ॥३।३०।२०॥

sarga: samsikta.bIjAnAm koze_aGkura.kalA_yathA ||3|30|20||

महाप्रलय.सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।

mahApralaya.sampattau sUrya.arci:_vidyuta:_adraya: |

प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥

pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||

आ.कल्पम् निपतन्त्य् एव केचिद् अप्राप्त.भूमयः ।

A.kalpam nipatanti_eva kecit_a.prApta.bhUmaya: |

यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥

yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||

स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।

stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |

वायोः स्पन्दा इव आभान्ति तथा प्रोदित.सम्विदाः ॥३।३०।२३॥

vAyo: spandA* iva_AbhAnti tathA prodita.samvidA: ||3|30|23||

आचारात् वेद.शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।

AcArAt_veda.zAstrANAm Adyam eva_anyathA_udite |

आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥

Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||

केचिद् ब्रह्म.आदि.पुरुषाः केचिद् विष्ण्व्.आदि.सर्गपाः ।

kecit_brahma.Adi.puruSA: kecit_viSNu.Adi.sargapA: |

केचिच् च अन्य.प्रजा.नाथाः केचिन् निर्नाथ.जन्तवः ॥३।३०।२५॥

kecit_ca_anya.prajA.nAthA: kecit_nirnAtha.jantava: ||3|30|25||

केचिद् विचित्र.सर्ग.ईशाः केचिद् तिर्यङ्.मय.अन्तराः ।

kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |

केचिद् एक.अर्णवापूर्णा इतरे जनि.वर्जिताः ॥३।३०।२६॥

kecit_eka.arNavÂpUrNA* itare jani.varjitA: ||3|30|26||

केचिच्_छिल.अङ्ग.निष्पिण्डाः केचित् कृमि.मय.अन्तराः ।

kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |

केचिद् देव.मया एव केचिन् नर.मय.अन्तराः ॥३।३०।२७॥

kecit_deva.mayA* eva kecit_nara.maya.antarA: ||3|30|27||

केचिद् इति आन्धकार.आड्यास् तथा शीलित.जन्तवः ।

kecit_iti_AndhakAra.ADhyA:_tathA zIlita.jantava: |

केचिद् इति अ.प्रकाश.आड्यास् तथा शीलित.जन्तवः ॥३।३०।२८॥

kecit_iti_a.prakAza.ADhyA:_tathA zIlita.jantava: ||3|30|28||

केचिद् मशक.सम्पूर्णा उदुम्बर.फल.श्रियः ।

kecit_mazaka.sampUrNA* udumbara.phala.zriya: |

नित्यम् शून्य.अन्तराः केचिद् शून्य.स्पन्द.आत्म=जन्तवः ॥३।३०।२९॥

nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||

सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।

sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |

कल्पनाम् अपि न आयान्ति व्योम.पूर्ण.अचलः_यथा ॥३।३०।३०॥

kalpanAm api na_AyAnti vyoma.pUrNa.acala:_yathA ||3|30|30||

तादृग्.अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।

tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |

आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥

A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||

प्रत्येकस्य अण्ड.गोलस्य स्थितः कटक.रत्नवत् ।

pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |

भूत.आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥

bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||

यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।

ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |

तज्.जगत्.कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥

tat.jagat.kathane zakti:_na mama_asti mahA.mate ||3|30|33||

भीम.अन्धकार.गहने सु.महत्य् अरण्ये

bhIma.andhakAra.gahane su.mahati_araNye

नृत्यन्त्य् अदर्शित.परस्परम् एव मत्ताः ।

nRtyanti_a.darzita.parasparam eva mattA: |

यक्षा यथा प्रवितते परम.अम्बरे अन्तर्

yakSA* yathA pra.vitate parama.ambare_antar

एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥

evam sphuranti su.bahUni mahA.jaganti ||3|30|34||

||

 

 

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  

[Jiva Das]

FM3030 COSMIC EGGS 1.MY24.25 .z34

https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24.25%20COSMIC%20EGGS%20.z34.docx?dl=0

<https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24-25%20COSMIC%20EGGS%20.z34.docx?dl=0>

FM.3.1.FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1.fm.3.49....docx?dl=0
<https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0>







*o*ॐ*m*



FM.3.30



*COSMIC EGGS*



*VASISHTHA THE PLENTIFUL declared–*

पृथिव्य्.अप्.तेजसाम् तत्र नभस्वन्.नभसोर् अपि ।

pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |

यथा उत्तरम् दश.गुणान् अतीत्य.आवरणान् क्षणात् ॥३।३०।१॥

yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt ||3|30|1||

.

*from Earth thru Water and thru Fire*

*upward they passed *

*to spacious sky *

*where they pierced the tenfold Covering Shell*

*. *

pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |

yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt

*. *

*vlm.1 They passed in a moment beyond the regions of the earth, air, fire,
water, and vacuum, and the tracks of the ten planetary spheres.

*vlm.p.1 Vasishtha speaking:—Within a moment they passed beyond the regions
of the earth, air, fire, water and space and the tracks of the ten
planetary spheres.



ददर्श परमाकाशम् तत्.प्रमाण.विवर्जितम् ।

dadarza parama.AkAzam tat.pramANa.vi.varjitam |

तथा ततम् जगद् इदम् यथा तत्र अण्ड.मात्रकम् ॥३।३०।२॥

tathA tatam jagat_idam yathA tatra_aNDa.mAtrakam ||3|30|2||

.

*& *

*Lîlâ*

*saw Supreme Space*

*: *

*That*

*without any measurement,*

*where*

*thus*

*this extensive Universe is the white and yolk*

*of that great Egg*

*.*

dadarza parama*.A*kAzam

tat.pramANa.vivarjitam |

tathA tatam jaga*t_i*dam

yathA tatra_aNDa.mAtrakam

*. *

*vlm.2. They reached the boundless space, whence the universe appeared as
an egg (ovum).

*vlm.p.2 They reached boundless space from where the universe appears like
an egg.



तादृश.आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।

tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |

कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥

koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||

.

*the creations that cover*

*That *

*she saw as just.so.many Cosmic Eggs*

*: *

*thousands glittering in the sky*

*like dust *

*clouding a sunbeam *

*that pokes thru the cracks into a dark room*

*.*

tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |

koTiza: sphuritAn vyomni trasareNUn iva_Atape

*. *

*vlm.p.3 Under its vault they saw millions of luminous particles floating
in the air,

##vR . #AvR . *varaNa . **AvaraNam* *.* the act of covering, &c. • in
yv.FM the tt. is *AvaraNa.Veiling . *the Veil that Lady *samsArA wears in
the brahman.Immensity •• **nirAvaraNa* . unveiled, manifest, evident,
veNis. •• **anAvaraNa* . unveiling. •.• Comp. #anAvaraNa.buddha=jJAna . the
unimpeded knowledge of a Buddha. •• **nirAvaraNa . *unveiled, manifest,

evident, VeNis.



महाकाश.महाम्भोधौ महाशून्यत्व.वारिणि ।

mahA.AkAza.mahA.ambhodhau mahÂzUnyatva.vAriNi |

महाचिद्.द्रव.भाव.उत्थान् बुद्बुदान् अर्बुद.प्रभान् ॥३।३०।४॥

mahAcit.drava.bhAva.utthAn budbudAn arbuda.prabhAn ||3|30|4||

.

*in the Great Ocean of Great Space,*

*in the Great Sea of Emptiness,*

*the Great chit.Consciousness.flow*

*becomes*

*:*

*arising as millions, billions of bubbles*

*.*

mahAkAza.mahAmbhodhau

mahAzUnyatva.vAriNi

mahAcit.drava.bhAva.utthAn

budbudAn arbuda.prabhAn

*vlm.p.4 like innumerable bubbles floating on the waters of the unlimited
ocean of the sphere of Consciousness.

*BLT. In the ocean of the universal space, the water of which is the
universal emptiness, [one could see] immeasurably huge bubbles appearing on
the surface from the state of melting of the universal Consciousness.



कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।

kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |

कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥

kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||

.

*some*

*bubble*

*down,*

*up*

*bubble*

*some,*

*some sidle sideways,*

*some stand still*

*(seen from those ladies' point of view)*

*.*

kAMzcit_Apatata:_adhastAt kAMzcit ca_upari gacchata: |

kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA

*vlm.p.5 Some particles were going downward, and others rising upward; some
turning round, and others appeared to their understanding to remain fixed
and immovable.

*vlm.5. Some of them were going downward, and others rising upward; some
turning round, and others appeared to their understanding to remain fixed
and immovable.



यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥

tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||

.

*wherever*

*samvit.Awareness*

*arises*

*as a point of view,*

*whatever & however*

*there*

*it always appears as*

*Form*

*.*

yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |

tatra tatra_uditam rUpam teSAm teSAm tathA tathA

*. *

*vlm.6. These different motions appeared to them with respect to their own
situations, as they saw them in their different sides.

*sv.6. The self.projections of the jîvas dwelling in those universes gave
them their forms and nature. Because of the essential nature of this
infinite consciousness, all these keep arising and again arising, and by
their own thought.force, return to a state of tranquillity;

*vlm.p.6 These different motions were only apparent as they saw them from
different sides.



न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम.आगमाः ।

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |

अन्यद् एव पदम् किम्चित् तस्माद् देह.आगमम् हि तत् ॥३।३०।७॥

anyat_eva padam kimcit tasmAt_deha.Agamam hi tat ||3|30|7||

.

*not only here*

*— there above—*

*and not below*

*are comings&goings*

*.*

*any different state whatever*

*than*

*That*

*—even the Body.Path—*

*is*

*That*

*.*

na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |

anyat_eva padam kimcit tasmAt_deha.Agamam hi tat

*. *

*vlm. Here there were no ups and downs

and no upside or below,

nor any going forward or backward.

Here there are no such directions as men take to be by the position of
their bodies.

*vlm.p.7 Here there were no ups or downs, no upside or below, and no going
forward or backward. Here there are no directions as men know.



उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

स्व.संकल्पैः शमम् याति बाल.संकल्प.जालवत् ॥३।३०।८॥

sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat ||3|30|8||

.

*arising,*

*it appears*

*there*

*in its own self.Becoming,*

*its spontaneous Awareness,*

*with its own self.Conceptions,*

*till it comes to Peace*

*—*

*(like a boy's wandering thoughts, rAma)*

*.*

utpadya_utpadyate tatra svayam samvit.svabhAvata: |

sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat

*vlm.p.8 There is only one indefinite space in nature, as there is only one
consciousness in all beings. Yet everything moves in its own way, just like
wayward children take their own course.

*vlm.8. There is but one indefinite space in nature, as there is but one
consciousness in all beings; yet everything moves in its own way, as
wayward boys take their own course.

*sv.8 all this is like the spontaneous play of a child.

*Râma** said—*

किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।

kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |

इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥

iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||

.

*what is "down", then*

*?*

*and what is "up"*

*?*

*what "across" is there*

*in That Radiance*

*?*

*tell me this,*

*brAhmaNa**,*

*and how I get directions here*

*.*

kim adha: syAt

kim Urdhvam syAt

kim tiryak tatra bhAsure

iti brUhi mama, brahman, iha_eva yadi na sthitam

*. *

*vlm.p.9 Râma said, "Tell me sage, why do we refer to up and down, forward
and backward, if there is no such thing in space and nature?"

*vlm.9. Râma said:..Tell me sir, why do we call upward and downward,
forward and backward, if there are no such things in space and nature.

*sv.9 RÂMA asked: What do people mean by 'above' 'below' and so on, when
only the infinite is truth?

*Vasishtha** said—*

स=सर्व.अवरणा एते महत्य् अन्त.विवार्जिते ।

sa=sarva.avaraNA* ete mahati_anta.vivArjite |

ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥

brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||

.

*everywhere*

*covering.within the Great _mahat,*

*these endless Cosmic Eggs,*

*hard.to.see,*

*shine from invisibility,*

*a net*work*

*in the spacious sky*

*.*

sa=sarva*.*AvaraNa*.veiling/emveloping* –

ete

mahati_anta.vivArjite |

brahmANDA:_bhAnti dur.dRSTe:

vyomni kezoNDraka:_yathA

*. *

* #kezoNDuka: #kezoNDraka: . a net.like apparition seen while the eyes are
shut.

~vwv.1401. For one with wrong perception, these universes, with all their
coverings, appear in the great sky (of Consciousness) which is without a
limit, as balls of hair (appear) in the sky (for one with defective
vision).

*vlm.10. Vasishtha said:..There is but one space enveloping all things, and
the worlds which are seen in the infinite and indiscernible womb of
vacuity, are as worms moving on the surface of water.



अ.स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।

a.svAtantryAt pra.dhAvanti padArthA: sarve eva yat |

ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥

brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||

.

*not*

*on.their.own*

*do all things run*

*that are in a Cosmic brahma.Egg*

*.*

*the material part*

*has its down*

*or otherwise*

*up*

*.*

*jd. where what is down is also up.

*vlm.11. All these bodies that move about in the world by their want of
freedom (i. e. by the power of attraction), are thought to be up and down
by our position on earth.

*AS. I interpret this as describing the "gravity", at least in relation to
earth. In the part of space where all objects move involuntarily (i.e. in a
gravitational field) the part near earth (pArthiva: bhAga:) is down and the
others are up. He goes on to say that there are other parts where the
notions of up and down can get distorted or reversed or become meaningless.
The whole world is described like a "net" (kezoNDraka) to one who does not
see [it] properly.


पिपीलिकानाम् महताम् व्योम्नि वर्तुल.लोष्टके ।

pipIlikAnAm mahatAm vyomni vartula.loSTake |

दशा.दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥

dazA.dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||

.

*an endlessly exploring ant crawls a ball in the spacious sky*

*.*

*whatever may seem "down" to him may also be considered "up"*

*.*

*jd. imagine the whole globe covered with ants

they are a collective

what's up for them

related to the sphere?

*vlm.12. So when there is a number of ants on an earthen ball, all its
sides are reckoned below which are under their feet, and those as above
which are over their backs.

*AS. dazadikkam = (ants) in all ten directions. This is the usual
explanation why the earth can be a sphere and yet people below don't fall
down! For down is only locally defined(:.))

*jd. I reduce the army to make the example clearer.

वृक्ष.वल्मीक.जालेन केषाम्.चित्.हृदि भूतलम् ।

vRkSa.valmIka.jAlena keSAm.cit.hRdi bhUtalam |

स.सुर.अनर.दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥

sa.sura.anara.daityena veSTitam vyoma nirmalam ||3|30|13||

.

*with all its net of trees and anthills,*

*with whatever*

*in the Heart*

*is Earth*

*with all its sura.Brightlings & inhuman daitya.Demons*

*so*

*the stainless Sky is dressed*

*.*

vRkSa.valmIka.jAlena

keSAm.cit.hRdi bhUtalam |

sa.sura.anara.daityena

veSTitam vyoma nirmalam

*. *

*AS. ... For some worlds (keSAm.cit hRdi) the earth is occupied by a
network of trees and hillocks and the clear sky is occupied by all
including gods to humans and demons.
*jd. (reading sa.sura.A.nara).

*AB reads a.nara non.Human: .AB. vyoma tu surair anarair nara.bhinnair
nara.sadRzai: ||

*vlm.13. Such is this ball of the earth in one of these worlds, covered by
vegetables and animals moving on it, and by devas, demons and men walking
upon it.



सम्भूतम् सह भूतेन स=ग्राम.पुर.पर्वतम् ।

sambhUtam saha bhUtena sa=grAma.pura.parvatam |

इदम् कल्पन.भूतेन पक्व.अक्षोटम् इव त्वचा ॥३।३०।१४॥

idam kalpana.bhUtena pakva.akSoTam iva tvacA ||3|30|14||

.

*it*

*is*

*filled with being*

*:*

*with towns,*

*with cities,*

*with mountains*

*:*

*yet all This is only imagined being*

*—*

*like the wrinkled skin of a roast walnut*

*.*

sambhUtam saha bhUtena sa=grAma.pura.parvatam |

idam kalpana.bhUtena pakva.akSoTam iva tvacA

*. *

*vlm.14. It is covered also by cities, towns and mountains, and their
inhabitants and productions, like the walnut by its coat.



यथा विन्ध्य.वन.आभोगे प्रस्फुरन्ति करेणवः ।

yathA vindhya.vana.Abhoge pra.sphuranti kareNava: |

तथा तस्मिन् पराभोगे ब्रह्माण्ड.त्रसरेणवः॥१५॥

tathA tasmin parAbhoge brahmANDa.trasareNava: ||3|30|15||

.

*in vindhya.Forest mighty herds of elephants abound*

*+*

*in*

*That*

*supreme fulness,*

*there abound*

*Cosmic Eggs*

*—*

*a great cloud of dust*

*.*

yathA vindhya.vana.Abhoge

pra.sphuranti kareNava:

tathA tasmin parAbhoge

brahmANDa.trasareNava:

*. *

*vlm.15 Like elephants appearing as pigmies in the Vindhyan Mountains,
these worlds appear as particles in the vast expanse of space.



तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।

tasmin sarvam tata: sarvam tat sarvam sarvata*:_c*a yat |

तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥

tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||

.

*all*

*is*

*in That*

*.*

*all*

*is*

*from That*

*..*

*for*

*That*

*is*

*all in all*

*.*

*and That is all of all*

*eternally,*

*an atomic composition*

*.*

tasmin sarvam

tata: sarvam

tat sarvam sarvata:_ca yat |

tat_ca sarva.maya:_nityam

tathA tat_aNukam prati *.*

*. *

*vlm.16. Every thing that is any where, is produced from and subsists in
space. It is always all in all things, which are contained as particles in
it.



शुद्ध.बोध=मये तस्मिन् परम.आलोक.वारिधौ ।

zuddha.bodha=maye tasmin parama.Aloka.vAridhau |

अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड.आख्याः_तरङ्गकाः ॥३।३०।१७॥

ajasram etya gacchanti brahma.aNDa.AkhyA:_taraGgakA: ||3|30|17||

.

*come from pure.realization,*

*in a supreme ocean of light,*

*forever going,*

*they go.on,*

*the flowing waves of Cosmic Eggs*

*.*

*vlm.17. Such is the pure vacuous space of the Divine understanding, that
like an ocean of light, contains these innumerable worlds, which like the
countless waves of the sea, are revolving for ever in it.



अन्तः.शून्याः स्थिताः केचित् संकल्प.क्षय.रात्रयः ।

anta:.zUnyA: sthitA: kecit saMkalpa.kSaya.rAtraya: |

तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता.अर्णवे ॥३।३०।१८॥

taraGgA* iva toye_abdhau prohyante zUnyatA.arNave ||3|30|18||

.

*in their own inner emptiness,*

*sometimes*

*after Doomsday Night*

*they burst*

*like the waves of the oceans and seas*

*in*

*the emptiness.ocean*

*.*

*vlm.18. Some of these are hollow within, and others as dark as the
darkness in the end of a kalpa age: and they are all moving about in the
ocean of vacuity, like the waves of the sea.

*AS. Some worlds stay completely empty like nights where even the thoughts
are subdued (saMkalpa.kSaya.rAtraya: . perhaps, dreamless nights); like
waves on water (taraGgA iva toye) they float around in the ocean of

emptiness (zUnyatA*.a*rNave prohyante)

केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |

न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||

.

*whose*

*(when Doomsday limits Consciousness) *

*are *

*the gurgling roars, unheard by others and unknown,*

*a misery of their own confounding*

*?*

keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |

na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai:

*. *

*vlm.19. Some of these are whirling about with a jarring noise forever,
which is neither heard by nor known to any body. It is like the motion of
men addicted to earthly pursuits by their nature.

*AS. Some have the roar of the ultimate destruction (ghargharArava:
kalpAnta:) has already started, but it is not heard, not even known, by
others engrossed in their own pleasures.


अन्येषाम् प्रथम.आरम्भे शुद्ध.भूषु विजृम्भते ।

anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |

सर्गः सम्सिक्त.बीजानाम् कोशे ऽङ्कुर.कला_यथा ॥३।३०।२०॥

sarga: samsikta.bIjAnAm koze_aGkura.kalA_yathA ||3|30|20||

.

*for others,*

*in the primal state,*

*there's pure Becoming,*

*expanding into creation,*

*the way that seeds*

*when watered*

*burst*

*into new shoots*

*.*

anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |

sarga: samsikta.bIjAnAm koze_'Gkura.kalA_yathA

*. *

*vlm.20. Some of these are now growing in form, as.if they were newly
created, and are in the course of their development, like sprouts in the
cells of seeds newly sown in the ground.

महाप्रलय.सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।

mahApralaya.sampattau sUrya.arci:_vidyuta:_adraya: |

प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥

pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||

.

*when the Great Doomsday comes.to.be <http://comes.to.be>*

*the sunlight melts mountains*

*like snowflakes*

*:*

*touched by the sun's heat they flow like rivers*

*.*

mahApralaya.sampattau sUrya.arci:_vidyuta:_adraya: pravRttA galitum kecit

tApe hima.kaNA* iva

*vlm.21. Some of these are melting away as icicles under heat, like the
mountains that were melted down by the burning sun and heavenly fire, at
the dissolution of the world.

*AS. The words sUryArcirvidyuta'draya: should means sun rays, lightenings
and mountains. These are ready to melt down after the rest is burnt up .
like snow particles in hot weather.

आ.कल्पम् निपतन्त्य् एव केचिद् अप्राप्त.भूमयः ।

A.kalpam nipatanti_eva kecit_a.prApta.bhUmaya: |

यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥

yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||

.

*and*

*with the kalpa*

*they melt down*

*until they lose solidity and are dissolved*

*being made of mere samvit.Awareness*

*.*

A.kalpam nipatanti_eva

kecit_a.prApta.bhUmaya: |

yAvat_vizIrya jAyante

tathA samvin.mayA: kila

*. *

*AS. Some stay till the end of kalpa (Akalpam yAvad nipatanti) without ever
solidifying (aprAptabhUmaya:) and after dissolution are reborn and thus are
pure Consciousness.
*vlm.22. Others have been continually falling downward without gaining the
ground, till at last they dwindle away, and melt into the divine Intellect.



स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।

stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |

वायोः स्पन्दा इव आभान्ति तथा प्रोदित.सम्विदाः ॥३।३०।२३॥

vAyo: spandA* iva_AbhAnti tathA prodita.samvidA: ||3|30|23||

.

stabdha*.xx.*A* iva sthitA: kecit

kezoNDraka*.xx.*m iva_ambare |

vAyo: spandA* iva_AbhAnti

tathA prodita*.xx.*samvidA: *.*

*. *

*sometimes they're stable,*

*as.if stock.still,*

*like a net seen in the sky,*

*or*

*like the blowing of the wind*

*they appear*

*uttered by Awareness*

*.*

*vlm. Others are as immovable in the air, as the animalculae in the water,
which are moved to and fro by the wind, without any sign of motion or
sensation in them.

*AS. Some worlds stay completely still in the space, like a net; there
awakened minds appear like vibrations of wind.

#*kezoNDraka*, #kezoNDuka . a knot of hair; net.like apparitions seen while

the eyes are shut +



आचारात् वेद.शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।

AcArAt_veda.zAstrANAm Adyam eva_anyathA_udite |

आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥

Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||

.

*according.to <http://according.to> the teaching of veda and zAstra,*

*anything arisen*

*is*

*only Primal*

*:*

*though it has a beginning,*

*it becomes instability*

*.*

AcArAt_veda.zAstrANAm Adyam eva . anyathA.*otherwise* – udite.*in/when
arisen *= Arambha:_api tathA_anyeSAm anitya: samsthita: krama:

*. *

*vlm. Again nothing is stable in nature, but every thing is as changeful as
the acts and usages enjoined in the Vedas and sástras, are altered and
succeeded by others.

*AS. When the scriptures arise differently in the prior world, they do
likewise in the following; then the activities also change in the following
worlds. The sequences are not fixed!



केचिद् ब्रह्म.आदि.पुरुषाः केचिद् विष्ण्व्.आदि.सर्गपाः ।

kecit_brahma.Adi.puruSA: kecit_viSNu.Adi.sargapA: |

केचिच् च अन्य.प्रजा.नाथाः केचिन् निर्नाथ.जन्तवः ॥३।३०।२५॥

kecit_ca_anya.prajA.nAthA: kecit_nirnAtha.jantava: ||3|30|25||

.

*sometimes*

*it is*

*brahmA*

*the Arch.Person,*

*sometimes*

*viSNu*

*is Creation's Lord;*

*and sometimes*

*there's a different Lord;*

*sometimes*

*not any Lord at all*

*.*

kecit_brahma.Adi.puruSA:

kecit_viSNu.Adi.sargapA:

kecit_ca_anya.prajA.nAthA:

kecit_nirnAtha.jantava:

*. *

*vlm.25 There are other Brahmas and other patriarchs, and many viSNus and
many _indra_s, one after the other. We have different kings of men, and
sometimes no ruler of them.



केचिद् विचित्र.सर्ग.ईशाः केचिद् तिर्यङ्.मय.अन्तराः ।

kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |

केचिद् एक.अर्णवापूर्णा इतरे जनि.वर्जिताः ॥३।३०।२६॥

kecit_eka.arNavÂpUrNA* itare jani.varjitA: ||3|30|26||

.

kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |

kecit_eka.arNavÂpUrNA* itare jani.varjitA: *.*

*. *

*some*

*are Lords of their creations;*

*some*

*live within earth.crawling forms;*

*some are one overflowing ocean, or otherwise deprived of birth*

*.*

*vlm.26. Some are as men and lords of others (Ishas), in this multiform
creation, and some are creeping and crooked living beings on earth; some
kinds are as full as the waters of the ocean, and others have become quite
extinct in the world.



केचिच्_छिल.अङ्ग.निष्पिण्डाः केचित् कृमि.मय.अन्तराः ।

kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |

केचिद् देव.मया एव केचिन् नर.मय.अन्तराः ॥३।३०।२७॥

kecit_deva.mayA* eva kecit_nara.maya.antarA: ||3|30|27||

.

*some*

*are as dense as stones;*

*some*

*take the form of worms,*

*but then*

*sometimes*

*the form of gods,*

*and sometimes then the forms of men*

*.*

kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |

kecit_deva.mayA* eva kecit_nara.maya.antarA:

*. *

*vlm.27. Some are as hard as solid stones, and others as soft as the poor
insects and worms; some are of godly figures as the giants, and others of
puny human forms.



केचिद् इति आन्धकार.आड्यास् तथा शीलित.जन्तवः ।

kecit_iti_AndhakAra.ADhyA:_tathA zIlita.jantava: |

केचिद् इति अ.प्रकाश.आड्यास् तथा शीलित.जन्तवः ॥३।३०।२८॥

kecit_iti_a.prakAza.ADhyA:_tathA zIlita.jantava: ||3|30|28||

.

kecit_iti_AndhakAra.ADhyA:_

tathA zIlita.jantava: |

kecit_iti_a.prakAza.ADhyA:

tathA zIlita.jantava: *.*

*. *

*sometimes*

*in blindiness abounding,*

*thus *

*they are creatures of such a character;*

*sometimes in lightlessness abounding,*

*they are creatures of such a character*

*.*

*vlm.28. Some are quite blind and suited to darkness (as owls and moles and
bats); others are suited to light (as men, birds and beasts), and some to
both (as cats and rats).

*sv.28 some are pervaded by dense darkness;

#*zIlita . *mfn. practised , exercised &c. ; inhabited , frequented Gi1t. ;

(ifc.) prepared or made of ib. ; n. practice , conduct MW. +



केचिद् मशक.सम्पूर्णा उदुम्बर.फल.श्रियः ।

kecit_mazaka.sampUrNA* udumbara.phala.zriya: |

नित्यम् शून्य.अन्तराः केचिद् शून्य.स्पन्द.आत्म=जन्तवः ॥३।३०।२९॥

nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||

.

kecit_mazaka.sampUrNA* udumbara.phala.zriya: |

nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||

.

*some*

*are bugs infesting the juicy fruit of a fig.tree;*

*ever.empty within,*

*some*

*are without a vibrant self*

*.*

*vlm.29. Some are born as gnats sucking the juice of the fruits of the fig
tree; while others are empty within, and fly about and feed upon the air.

*sv.29 29.30 in some gods dwell; some are forever illumined. Some seem to
be heading towards dissolution; some seem to be falling in space towards
destruction.



सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।

sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |

कल्पनाम् अपि न आयान्ति व्योम.पूर्ण.अचलः_यथा ॥३।३०।३०॥

kalpanAm api na_AyAnti vyoma.pUrNa.acala:_yathA ||3|30|30||

.

sargeNa tAdRzena_anye pUrNA* ye_antardhiyAm iha |

kalpanAm api na_AyAnti

vyoma.pUrNa.acala:_yathA *.*

*. *

*and*

*with creation filled*

*with that kind*

*or another kind*

*are those who shun such covering*

*—only imagining—*

*still as the sky*

*.*

*AS. Worlds filled with such hidden life (tAdRzAnyena sargeN antardhiyAm
pUrNAH) cannot even be imagined (kalpanAmapi na AyAnti), like a mountain
with interior sky.
*vlm.30. The world is thus filled with creature beyond the conception of
Yogis, and we can not form even a guess.work of the beings that fill the
infinite vacuum.

*sv. in some gods dwell; some are forever illumined. Some seem to be
heading towards dissolution; some seem to be falling in space towards
destruction.



तादृग्.अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।

tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |

आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥

A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||

.

*That.wise, *

*the sky of these is just Great Space extended,*

*situate*

*so*

*that*

*neither by viSNu nor all such Gods is it to be measured*

*.*

tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |

A=jIvitam pragacchadbhi:_viSNu.Adyai:_yat_na mIyate

*. *

*vlm. This world is the sphere of these living beings; but the great vacuum
spreading beyond it, is so extensive, that it is immeasurable by the gods
Vishnu and others, were they to traverse thru it, for the whole of their
lives.



प्रत्येकस्य अण्ड.गोलस्य स्थितः कटक.रत्नवत् ।

pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |

भूत.आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥

bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||

.

*each Egg.globe*

*is*

*like a bracelet with beings for its jewels*

*.*

*those beings are attracted there,*

*to an earth fit for their kind*

*.*

pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |

bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata:

*. *

*vlm.32. Every one of these etherial globes, is encircled by a belt
resembling a golden bracelet; and has an attractive power like the earth to
attract other objects.

*AS. Like a jewel in a bracelet each spherical world possesses by their
nature, an attractive force for all objects like that of earth. This is his
clearest statement of gravitation, although it is not quite universal
gravitation!


यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।

ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |

तज्.जगत्.कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥

tat.jagat.kathane zakti:_na mama_asti mahA.mate ||3|30|33||

.

*as for what's all.powerful,*

*as we conceive,*

*all about that*

*That*

*and the World,*

*I can't explain even to a clever thinker like you*

*.*

ya: sarva.vibhava*.evolved.power.*: asmAkam dhiyAm*.xx.* na
viSaya*.scope/sense.object
.*m

tata: |

tat.jagat.kathane zakti: . *the power to describe that world . *

na mama_asti – *is not mine, . *mahA.mate *– clever boy... *

*. *

*AS. ... Despite our total power (of knowledge asmAkam savarvibhava: ), I
don't have the power to describe the world which is not graspable by
intelligence.
*vlm.33. I have told you all about the grandeur of the universe to my best
knowledge, any thing beyond this, is what I have no knowledge of, nor power
to describe.

भू #bhU . #*vibhava *has three vi.Effective senses: *power*ful,
influential, rich • being *everywhere* • developing, *evolving* (with
vaiSNavas "the evolution of the Supreme Being into secondary forms") • *power,
*influence upon (loc.) • the vi.Affective sense is *emancipation from
existence* o&r destruction (of the world) •.• v..*mada m. .* the pride of
power • . *vAg*.v. .m.. (having) a wealth of words, command of language.

भीम.अन्धकार.गहने सु.महत्य् अरण्ये

bhIma.andhakAra.gahane su.mahati_araNye

नृत्यन्त्य् अदर्शित.परस्परम् एव मत्ताः ।

nRtyanti_a.darzita.parasparam eva mattA: |

यक्षा यथा प्रवितते परम.अम्बरे अन्तर्

yakSA* yathA pra.vitate parama.ambare_antar

एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥

evam sphuranti su.bahUni mahA.jaganti ||3|30|34||

.

*in the fearsome.blinding.abyss,*

*in that immense forest,*

*they dance,*

*not seeing one another,*

*like lunatics let loose:*

*like yakSa Goblins dancing in the Supreme Sky*

*there*

*emanate*

*in*

*That*

*the mighty multitudes of worlds*

*.*

bhIma.andhakAra.gahane su.mahati_araNye

nRtyanti_a.darzita.parasparam eva mattA: |

yakSA* yathA pra.vitate parama.ambare_antar

evam sphuranti su.bahUni mahA.jaganti

*. *

*vlm.34. There are many other large worlds, rolling thru the immense space
of vacuum, as the giddy goblins of Yakshas revel about in the dark and
dismal deserts and forests, unseen by others.

*sv.31 31.34 Since consciousness exists everywhere for ever, creation of
these universes and their dissolution also goes on everywhere for ever. All
these are held together by a mysterious omnipresent power. Râma, everything
exists in the one infinite consciousness; everything arises from it; it
alone is everything.

*AS. As intoxicated yakshas dance in the extensive huge forest in deep
total darkness, unseen by each other, likewise, inside the great space a
multitude of huge worlds oscillate. The word bhIma need not always be
"fearsome" despite its dictionary meaning! It can mean intensive, mighty,
powerful etc. Here, I think "total" has the right sense.

*.*

*o*ॐ*m*

*.*

*next Canto*

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *


On Tue, May 25, 2021 at 8:29 AM Jiva Das <das....@gmail.com> wrote:

>
>
> FM3030 COSMIC EGGS 1.MY24.25 .z34
>
>
> https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24.25%20COSMIC%20EGGS%20.z34.docx?dl=0
> <https://www.dropbox.com/s/a6okoivtaasdn9e/fm3030%201.my24-25%20COSMIC%20EGGS%20.z34.docx?dl=0>
>
> FM.3.1.FM.3.49...
>
> https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1.fm.3.49....docx?dl=0
> <https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0>
>
>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
> FM.3.30
>
>
>
> *Cosmic Eggs*
>
>
>
> *VASISHTHA said—*

>
>
>
> पृथिव्य्.अप्.तेजसाम् तत्र नभस्वन्.नभसोर् अपि ।
>
> pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |
>
> यथा उत्तरम् दश.गुणान् अतीत्य.आवरणान् क्षणात् ॥३।३०।१॥
>
> yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt ||3|30|1||
>
> .
>

> *from Earth thru Water and thru Fire*
>
> *upward they passed *
>
> *to spacious sky *
>
> *where they pierced the tenfold Covering Shell*
>
> *. *

>
> pRthivi.ap.tejasAm tatra nabhasvan.nabhaso:_api |
>
> yathA_uttaram daza.guNAn atItya.AvaraNAn kSaNAt x
>

> *. *

>
> *vlm.1 They passed in a moment beyond the regions of the earth, air, fire,
> water, and vacuum, and the tracks of the ten planetary spheres.
>
> *vlm.p.1 Vasishtha speaking:—Within a moment they passed beyond the
> regions of the earth, air, fire, water and space and the tracks of the ten
> planetary spheres.
>
>
>
> ददर्श परमाकाशम् तत्.प्रमाण.विवर्जितम् ।
>
> dadarza parama.AkAzam tat.pramANa.vi.varjitam |
>
> तथा ततम् जगद् इदम् यथा तत्र अण्ड.मात्रकम् ॥३।३०।२॥
>
> tathA tatam jagat_idam yathA tatra_aNDa.mAtrakam ||3|30|2||
>
> .
>

> *& *
>
> **liilaa*
>
> *saw Supreme Space*
>
> *: *
>
> *That*
>
> *without any measurement,*
>
> *where*
>
> *thus*
>
> *this extensive Universe is the white and yolk*
>
> *of that great Egg*
>
> *.*
>
> dadarza parama*.A*kAzam x
>
> tat.pramANa.vivarjitam |
>
> tathA tatam jaga*t_i*dam x
>
> yathA tatra_aNDa.mAtrakam *x *
>
> *. *

>
> *vlm.2. They reached the boundless space, whence the universe appeared as
> an egg (ovum).
>
> *vlm.p.2 They reached boundless space from where the universe appears like
> an egg.
>
>
>
> तादृश.आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।
>
> tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |
>
> कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥
>
> koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||
>
> .
>

> *the creations that cover*
>
> *That *
>
> *she saw as just.so.many Cosmic Eggs*
>
> *: *
>
> *thousands glittering in the sky*
>
> *like dust *
>
> *clouding a sunbeam *
>
> *that pokes thru the cracks into a dark room*
>
> *.*

>
> tAdRza.AvaraNAn sargAn brahma.aNDeSu dadarza sA |
>

> koTiza: sphuritAn vyomni trasareNUn iva_Atape *x *
>
> *. *

>
> *vlm.p.3 Under its vault they saw millions of luminous particles floating
> in the air,
>

> ##vR . #AvR . *varaNa . **AvaraNam* *.* the act of covering, &c. • in
> yv.FM the tt. is *AvaraNa.Veiling . *the Veil that Lady *samsArA wears in
> the brahman.Immensity •• **nirAvaraNa* . unveiled, manifest, evident,
> veNis. •• **anAvaraNa* . unveiling. •.• Comp. #anAvaraNa.buddha=jJAna .
> the unimpeded knowledge of a Buddha. •• **nirAvaraNa . *unveiled,

> manifest, evident, VeNis.
>
>
>
> महाकाश.महाम्भोधौ महाशून्यत्व.वारिणि ।
>
> mahA.AkAza.mahA.ambhodhau mahÂzUnyatva.vAriNi |
>
> महाचिद्.द्रव.भाव.उत्थान् बुद्बुदान् अर्बुद.प्रभान् ॥३।३०।४॥
>
> mahAcit.drava.bhAva.utthAn budbudAn arbuda.prabhAn ||3|30|4||
>
> .
>

> *in the Great Ocean of Great Space,*
>
> *in the Great Sea of Emptiness,*
>
> *the Great chit.Consciousness.flow*
>
> *becomes*
>
> *:*
>
> *arising as millions, billions of bubbles*
>
> *.*

>
> mahAkAza.mahAmbhodhau x
>
> mahAzUnyatva.vAriNi x
>
> mahAcit.drava.bhAva.utthAn x
>
> budbudAn arbuda.prabhAn
>
> *vlm.p.4 like innumerable bubbles floating on the waters of the unlimited
> ocean of the sphere of Consciousness.
>
> *BLT. In the ocean of the universal space, the water of which is the
> universal emptiness, [one could see] immeasurably huge bubbles appearing on
> the surface from the state of melting of the universal Consciousness.
>
>
>
> कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।
>
> kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |
>
> कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥
>
> kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||
>
> .
>

> *some*
>
> *bubble*
>
> *down,*
>
> *up*
>
> *bubble*
>
> *some,*
>
> *some sidle sideways,*
>
> *some stand still*
>
> *(seen from those ladies' point of view)*
>
> *.*

>
> kAMzcit_Apatata:_adhastAt kAMzcit ca_upari gacchata: |
>
> kAMzcit tiryak.gatIn anyAn sthitAm stabdhAn sva.saMvidA
>
> *vlm.p.5 Some particles were going downward, and others rising upward;
> some turning round, and others appeared to their understanding to remain
> fixed and immovable.
>
> *vlm.5. Some of them were going downward, and others rising upward; some
> turning round, and others appeared to their understanding to remain fixed
> and immovable.
>
>
>
> यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।
>
> yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |
>
> तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥
>
> tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||
>
> .
>

> *wherever*
>
> *samvit.Awareness*
>
> *arises*
>
> *as a point of view,*
>
> *whatever & however*
>
> *there*
>
> *it always appears as*
>
> *Form*
>
> *.*

>
> yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |
>

> tatra tatra_uditam rUpam teSAm teSAm tathA tathA *x *
>
> *. *

>
> *vlm.6. These different motions appeared to them with respect to their own
> situations, as they saw them in their different sides.
>
> *sv.6. The self.projections of the jîvas dwelling in those universes gave
> them their forms and nature. Because of the essential nature of this
> infinite consciousness, all these keep arising and again arising, and by
> their own thought.force, return to a state of tranquillity;
>
> *vlm.p.6 These different motions were only apparent as they saw them from
> different sides.
>
>
>
> न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम.आगमाः ।
>
> na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |
>
> अन्यद् एव पदम् किम्चित् तस्माद् देह.आगमम् हि तत् ॥३।३०।७॥
>
> anyat_eva padam kimcit tasmAt_deha.Agamam hi tat ||3|30|7||
>
> .
>

> *not only here*
>
> *— there above—*
>
> *and not below*
>
> *are comings&goings*
>
> *.*
>
> *any different state whatever*
>
> *than*
>
> *That*
>
> *—even the Body.Path—*
>
> *is*
>
> *That*
>
> *.*

>
> na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama.AgamA: |
>
> anyat_eva padam kimcit tasmAt_deha.Agamam hi tat
>

> *. *

>
> *vlm. Here there were no ups and downs
>
> and no upside or below,
>
> nor any going forward or backward.
>
> Here there are no such directions as men take to be by the position of
> their bodies.
>
> *vlm.p.7 Here there were no ups or downs, no upside or below, and no going
> forward or backward. Here there are no directions as men know.
>
>
>
> उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।
>
> utpadya_utpadyate tatra svayam samvit.svabhAvata: |
>
> स्व.संकल्पैः शमम् याति बाल.संकल्प.जालवत् ॥३।३०।८॥
>
> sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat ||3|30|8||
>
> .
>

> *arising,*
>
> *it appears*
>
> *there*
>
> *in its own self.Becoming,*
>
> *its spontaneous Awareness,*
>
> *with** its own self.Conceptions,*
>
> *till it comes to Peace*
>
> *—*
>
> *(like a boy's wandering thoughts, rAma)*
>
> *.*
>
> utpadya_utpadyate tatra svayam samvit.svabhAvata: |
>
> sva.saMkalpai: zamam yAti bAla.saMkalpa.jAlavat *x *

>
> *vlm.p.8 There is only one indefinite space in nature, as there is only
> one consciousness in all beings. Yet everything moves in its own way, just
> like wayward children take their own course.
>
> *vlm.8. There is but one indefinite space in nature, as there is but one
> consciousness in all beings; yet everything moves in its own way, as
> wayward boys take their own course.
>
> *sv.8 all this is like the spontaneous play of a child.
>
>
>

> *Raama** said—*

>
>
>
> किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।
>
> kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |
>
> इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥
>
> iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||
>
> .
>

> *what is "down", then*
>
> *?*
>
> *and what is "up"*
>
> *?*
>
> *what "across" is there*
>
> *in That Radiance*
>
> *?*
>
> *tell me this,*
>
> *brAhmaNa**,*
>
> *and how I get directions here*
>
> *.*

>
> kim adha: syAt x
>
> kim Urdhvam syAt x
>
> kim tiryak tatra bhAsure x
>

> iti brUhi mama, brahman, iha_eva yadi na sthitam *x *
>
> *. *

>
> *vlm.p.9 Râma said, "Tell me sage, why do we refer to up and down, forward
> and backward, if there is no such thing in space and nature?"
>
> *vlm.9. Râma said:..Tell me sir, why do we call upward and downward,
> forward and backward, if there are no such things in space and nature.
>
> *sv.9 RÂMA asked: What do people mean by 'above' 'below' and so on, when
> only the infinite is truth?
>
>
>

> *Vasishtha** said—*

>
>
>
> स=सर्व.अवरणा एते महत्य् अन्त.विवार्जिते ।
>
> sa=sarva.avaraNA* ete mahati_anta.vivArjite |
>
> ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥
>
> brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||
>
> .
>

> *everywhere*
>
> *covering.within the Great _mahat,*
>
> *these endless Cosmic Eggs,*
>
> *hard.to.see,*
>
> *shine from invisibility,*
>
> *a net*work*
>
> *in the spacious sky*
>
> *.*
>
> sa=sarva*.*AvaraNa*.veiling/emveloping* –

>
> ete
>
> mahati_anta.vivArjite |
>
> brahmANDA:_bhAnti dur.dRSTe:
>

> vyomni kezoNDraka:_yathA *x *
>
> *. *

>
> * #kezoNDuka: #kezoNDraka: . a net.like apparition seen while the eyes are
> shut.
>
> ~vwv.1401. For one with wrong perception, these universes, with all their
> coverings, appear in the great sky (of Consciousness) which is without a
> limit, as balls of hair (appear) in the sky (for one with defective
> vision).
>
> *vlm.10. Vasishtha said:..There is but one space enveloping all things,
> and the worlds which are seen in the infinite and indiscernible womb of
> vacuity, are as worms moving on the surface of water.
>
>
>
> अ.स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।
>
> a.svAtantryAt pra.dhAvanti padArthA: sarve eva yat |
>
> ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥
>
> brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||
>
> .
>

> *not*
>
> *on.their.own*
>
> *do all things run*
>
> *that are in a Cosmic brahma.Egg*
>
> *.*
>
> *the material part*
>
> *has its down*
>
> *or otherwise*
>
> *up*
>
> *.*

>
> *jd. where what is down is also up.
>
> *vlm.11. All these bodies that move about in the world by their want of
> freedom (i. e. by the power of attraction), are thought to be up and down
> by our position on earth.
>
> *AS. I interpret this as describing the "gravity", at least in relation to
> earth. In the part of space where all objects move involuntarily (i.e. in a
> gravitational field) the part near earth (pArthiva: bhAga:) is down and the
> others are up. He goes on to say that there are other parts where the
> notions of up and down can get distorted or reversed or become meaningless.
> The whole world is described like a "net" (kezoNDraka) to one who does not
> see [it] properly.
>
>
> पिपीलिकानाम् महताम् व्योम्नि वर्तुल.लोष्टके ।
>
> pipIlikAnAm mahatAm vyomni vartula.loSTake |
>
> दशा.दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥
>
> dazA.dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||
>
> .
>

> *an endlessly exploring ant crawls a ball in the spacious sky*
>
> *.*
>
> *whatever may seem "down" to him may also be considered "up"*
>
> *.*

>
> *jd. imagine the whole globe covered with ants
>
> they are a collective
>
> what's up for them
>
> related to the sphere?
>
> *vlm.12. So when there is a number of ants on an earthen ball, all its
> sides are reckoned below which are under their feet, and those as above
> which are over their backs.
>
> *AS. dazadikkam = (ants) in all ten directions. This is the usual
> explanation why the earth can be a sphere and yet people below don't fall
> down! For down is only locally defined(:.))
>
> *jd. I reduce the army to make the example clearer.
>
> वृक्ष.वल्मीक.जालेन केषाम्.चित्.हृदि भूतलम् ।
>
> vRkSa.valmIka.jAlena keSAm.cit.hRdi bhUtalam |
>
> स.सुर.अनर.दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥
>
> sa.sura.anara.daityena veSTitam vyoma nirmalam ||3|30|13||
>
> .
>

> *with all its net of trees and anthills,*
>
> *with whatever*
>
> *in the Heart*
>
> *is Earth*
>
> *with all its sura.Brightlings & inhuman daitya.Demons*
>
> *so*
>
> *the stainless Sky is dressed*
>
> *.*
>
> vRkSa.valmIka.jAlena
>
> keSAm.cit.hRdi bhUtalam |
>
> sa.sura.anara.daityena
>
> veSTitam vyoma nirmalam *x *
>
> *. *

>
> *AS. ... For some worlds (keSAm.cit hRdi) the earth is occupied by a
> network of trees and hillocks and the clear sky is occupied by all
> including gods to humans and demons.
> *jd. (reading sa.sura.A.nara).
>
> *AB reads a.nara non.Human: .AB. vyoma tu surair anarair nara.bhinnair
> nara.sadRzai: ||
>
> *vlm.13. Such is this ball of the earth in one of these worlds, covered by
> vegetables and animals moving on it, and by devas, demons and men walking
> upon it.
>
>
>
> सम्भूतम् सह भूतेन स=ग्राम.पुर.पर्वतम् ।
>
> sambhUtam saha bhUtena sa=grAma.pura.parvatam |
>
> इदम् कल्पन.भूतेन पक्व.अक्षोटम् इव त्वचा ॥३।३०।१४॥
>
> idam kalpana.bhUtena pakva.akSoTam iva tvacA ||3|30|14||
>
> .
>

> *it*
>
> *is*
>
> *filled with being*
>
> *:*
>
> *with towns,*
>
> *with cities,*
>
> *with mountains*
>
> *:*
>
> *yet all This is only imagined being*
>
> *—*
>
> *like the wrinkled skin of a roast walnut*
>
> *.*

>
> sambhUtam saha bhUtena sa=grAma.pura.parvatam |
>
> idam kalpana.bhUtena pakva.akSoTam iva tvacA
>

> *. *

>
> *vlm.14. It is covered also by cities, towns and mountains, and their
> inhabitants and productions, like the walnut by its coat.
>
>
>
> यथा विन्ध्य.वन.आभोगे प्रस्फुरन्ति करेणवः ।
>
> yathA vindhya.vana.Abhoge pra.sphuranti kareNava: |
>
> तथा तस्मिन् पराभोगे ब्रह्माण्ड.त्रसरेणवः॥१५॥
>
> tathA tasmin parAbhoge brahmANDa.trasareNava: ||15||
>
> .
>

> *in vindhya.Forest mighty herds of elephants abound*
>
> *+*
>
> *in*
>
> *That*
>
> *supreme fulness,*
>
> *there abound*
>
> *Cosmic Eggs*
>
> *—*
>
> *a great cloud of dust*
>
> *.*
>
> yathA vindhya.vana.Abhoge x
>
> pra.sphuranti kareNava: *x*
>
> tathA tasmin parAbhoge x
>
> brahmANDa.trasareNava: *x *
>
> *. *

>
> *vlm.15 Like elephants appearing as pigmies in the Vindhyan Mountains,
> these worlds appear as particles in the vast expanse of space.
>
>
>
> तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।
>

> tasmin sarvam tata: sarvam tat sarvam sarvata*:_c*a yat |

>
> तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥
>
> tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||
>
> .
>

> *all*
>
> *is*
>
> *in That*
>
> *.*
>
> *all*
>
> *is*
>
> *from That*
>
> *..*
>
> *for*
>
> *That*
>
> *is*
>
> *all in all*
>
> *.*
>
> *and That is all of all*
>
> *eternally,*
>
> *an atomic composition*
>
> *.*

>
> tasmin sarvam
>
> tata: sarvam
>
> tat sarvam sarvata:_ca yat |
>
> tat_ca sarva.maya:_nityam
>

> tathA tat_aNukam prati * .* *x *
>
> *. *

>
> *vlm.16. Every thing that is any where, is produced from and subsists in
> space. It is always all in all things, which are contained as particles in
> it.
>
>
>
> शुद्ध.बोध=मये तस्मिन् परम.आलोक.वारिधौ ।
>
> zuddha.bodha=maye tasmin parama.Aloka.vAridhau |
>
> अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड.आख्याः_तरङ्गकाः ॥३।३०।१७॥
>
> ajasram etya gacchanti brahma.aNDa.AkhyA:_taraGgakA: ||3|30|17||
>
> .
>

> *come from pure.realization,*
>
> *in a supreme ocean of light,*
>
> *forever going,*
>
> *they go.on,*
>
> *the flowing waves of Cosmic Eggs*
>
> *.*

>
> *vlm.17. Such is the pure vacuous space of the Divine understanding, that
> like an ocean of light, contains these innumerable worlds, which like the
> countless waves of the sea, are revolving for ever in it.
>
>
>
> अन्तः.शून्याः स्थिताः केचित् संकल्प.क्षय.रात्रयः ।
>
> anta:.zUnyA: sthitA: kecit saMkalpa.kSaya.rAtraya: |
>
> तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता.अर्णवे ॥३।३०।१८॥
>
> taraGgA* iva toye_abdhau prohyante zUnyatA.arNave ||3|30|18||
>
> .
>

> *in their own inner emptiness,*
>
> *sometimes*
>
> *after Doomsday Night*
>
> *they burst*
>
> *like the waves of the oceans and seas*
>
> *in*
>
> *the emptiness.ocean*
>
> *.*

>
> *vlm.18. Some of these are hollow within, and others as dark as the
> darkness in the end of a kalpa age: and they are all moving about in the
> ocean of vacuity, like the waves of the sea.
>
> *AS. Some worlds stay completely empty like nights where even the thoughts
> are subdued (saMkalpa.kSaya.rAtraya: . perhaps, dreamless nights); like
> waves on water (taraGgA iva toye) they float around in the ocean of

> emptiness (zUnyatA*.a*rNave prohyante)

>
>
> केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।
>
> keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |
>
> न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥
>
> na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||
>
> .
>

> *whose*
>
> *(when Doomsday limits Consciousness) *
>
> *are *
>
> *the gurgling roars, unheard by others and unknown,*
>
> *a misery of their own confounding*
>
> *?*
>
> keSAm.cit_anta: kalpAnta: pravRtta:_gharghara.Arava: |
>
> na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: *x *
>
> *. *

>
> *vlm.19. Some of these are whirling about with a jarring noise forever,
> which is neither heard by nor known to any body. It is like the motion of
> men addicted to earthly pursuits by their nature.
>
> *AS. Some have the roar of the ultimate destruction (ghargharArava:
> kalpAnta:) has already started, but it is not heard, not even known, by
> others engrossed in their own pleasures.
>
>
> अन्येषाम् प्रथम.आरम्भे शुद्ध.भूषु विजृम्भते ।
>
> anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |
>
> सर्गः सम्सिक्त.बीजानाम् कोशे ऽङ्कुर.कला_यथा ॥३।३०।२०॥
>
> sarga: samsikta.bIjAnAm koze_aGkura.kalA_yathA ||3|30|20||
>
> .
>

> *for others,*
>
> *in the primal state,*
>
> *there's pure Becoming,*
>
> *expanding into creation,*
>
> *the way that seeds*
>
> *when watered*
>
> *burst*
>
> *into new shoots*
>
> *.*
>
> anyeSAm prathama.Arambhe zuddha.bhUSu vijRmbhate |
>
> sarga: samsikta.bIjAnAm koze_'Gkura.kalA_yathA *x *
>
> *. *

>
> *vlm.20. Some of these are now growing in form, as.if they were newly
> created, and are in the course of their development, like sprouts in the
> cells of seeds newly sown in the ground.
>
>
>
> 21
>
> महाप्रलय.सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।
>
> mahApralaya.sampattau sUrya.arci:_vidyuta:_adraya: |
>
> प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥
>
> pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||
>
> .
>

> *when the Great Doomsday comes.to.be <http://comes.to.be>*
>
> *the sunlight melts mountains*
>
> *like snowflakes*
>
> *:*
>
> *touched by the sun's heat they flow like rivers*
>
> *.*
>
> mahApralaya.sampattau x sUrya.arci:_vidyuta:_adraya: *x *pravRttA galitum
> kecit x
>
> tApe hima.kaNA* iva *x *

>
> *vlm.21. Some of these are melting away as icicles under heat, like the
> mountains that were melted down by the burning sun and heavenly fire, at
> the dissolution of the world.
>
> *AS. The words sUryArcirvidyuta'draya: should means sun rays, lightenings
> and mountains. These are ready to melt down after the rest is burnt up .
> like snow particles in hot weather.
>
> आ.कल्पम् निपतन्त्य् एव केचिद् अप्राप्त.भूमयः ।
>
> A.kalpam nipatanti_eva kecit_a.prApta.bhUmaya: |
>
> यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥
>
> yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||
>
> .
>

> *and*
>
> *with the kalpa*
>
> *they melt down*
>
> *until they lose solidity and are dissolved*
>
> *being made of mere samvit.Awareness*
>
> *.*

>
> A.kalpam nipatanti_eva
>
> kecit_a.prApta.bhUmaya: |
>
> yAvat_vizIrya jAyante
>

> tathA samvin.mayA: kila *x *
>
> *. *

>
> *AS. Some stay till the end of kalpa (Akalpam yAvad nipatanti) without
> ever solidifying (aprAptabhUmaya:) and after dissolution are reborn and
> thus are pure Consciousness.
> *vlm.22. Others have been continually falling downward without gaining the
> ground, till at last they dwindle away, and melt into the divine Intellect.
>
>
>
> स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।
>
> stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |
>
> वायोः स्पन्दा इव आभान्ति तथा प्रोदित.सम्विदाः ॥३।३०।२३॥
>
> vAyo: spandA* iva_AbhAnti tathA prodita.samvidA: ||3|30|23||
>
> .
>

> stabdha*.xx.*A* iva sthitA: kecit
>
> kezoNDraka*.xx.*m iva_ambare |
>
> vAyo: spandA* iva_AbhAnti
>
> tathA prodita*.xx.*samvidA: * .* *x *
>
> *. *
>
> *sometimes they're stable,*
>
> *as.if stock.still,*
>
> *like a net seen in the sky,*
>
> *or*
>
> *like the blowing of the wind*
>
> *they appear*
>
> *uttered by Awareness*
>
> *.*

>
> *vlm. Others are as immovable in the air, as the animalculae in the water,
> which are moved to and fro by the wind, without any sign of motion or
> sensation in them.
>
> *AS. Some worlds stay completely still in the space, like a net; there
> awakened minds appear like vibrations of wind.
>

> #*kezoNDraka*, #kezoNDuka . a knot of hair; net.like apparitions seen

> while the eyes are shut +
>
>
>
> आचारात् वेद.शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।
>
> AcArAt_veda.zAstrANAm Adyam eva_anyathA_udite |
>
> आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥
>
> Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||
>
> .
>

> *according.to <http://according.to> the teaching of veda and zAstra,*
>
> *anything arisen*
>
> *is*
>
> *only Primal*
>
> *:*
>
> *though it has a beginning,*
>
> *it becomes instability*
>
> *.*
>
> AcArAt_veda.zAstrANAm Adyam eva . anyathA.*otherwise* – udite.*in/when
> arisen *= Arambha:_api tathA_anyeSAm anitya: samsthita: krama: *x *
>
> *. *

>
> *vlm. Again nothing is stable in nature, but every thing is as changeful
> as the acts and usages enjoined in the Vedas and sástras, are altered and
> succeeded by others.
>
> *AS. When the scriptures arise differently in the prior world, they do
> likewise in the following; then the activities also change in the following
> worlds. The sequences are not fixed!
>
>
>
> केचिद् ब्रह्म.आदि.पुरुषाः केचिद् विष्ण्व्.आदि.सर्गपाः ।
>
> kecit_brahma.Adi.puruSA: kecit_viSNu.Adi.sargapA: |
>
> केचिच् च अन्य.प्रजा.नाथाः केचिन् निर्नाथ.जन्तवः ॥३।३०।२५॥
>
> kecit_ca_anya.prajA.nAthA: kecit_nirnAtha.jantava: ||3|30|25||
>
> .
>

> *sometimes*
>
> *it is*
>
> *brahmA*
>
> *the Arch.Person,*
>
> *sometimes*
>
> *viSNu*
>
> *is Creation's Lord;*
>
> *and sometimes*
>
> *there's a different Lord;*
>
> *sometimes*
>
> *not any Lord at all*
>
> *.*
>
> kecit_brahma.Adi.puruSA: *x*
>
> kecit_viSNu.Adi.sargapA: *x*
>
> kecit_ca_anya.prajA.nAthA: *x*
>
> kecit_nirnAtha.jantava: *x *
>
> *. *

>
> *vlm.25 There are other Brahmas and other patriarchs, and many viSNus and
> many _indra_s, one after the other. We have different kings of men, and
> sometimes no ruler of them.
>
>
>
> केचिद् विचित्र.सर्ग.ईशाः केचिद् तिर्यङ्.मय.अन्तराः ।
>
> kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |
>
> केचिद् एक.अर्णवापूर्णा इतरे जनि.वर्जिताः ॥३।३०।२६॥
>
> kecit_eka.arNavÂpUrNA* itare jani.varjitA: ||3|30|26||
>
> .
>
> kecit_vicitra.sarga.IzA: kecit_tiryak.maya.antarA: |
>

> kecit_eka.arNavÂpUrNA* itare jani.varjitA: * .* *x *
>
> *. *
>
> *some*
>
> *are Lords of their creations;*
>
> *some*
>
> *live within earth.crawling forms;*
>
> *some are one overflowing ocean, or otherwise deprived of birth*
>
> *.*

>
> *vlm.26. Some are as men and lords of others (Ishas), in this multiform
> creation, and some are creeping and crooked living beings on earth; some
> kinds are as full as the waters of the ocean, and others have become quite
> extinct in the world.
>
>
>
> केचिच्_छिल.अङ्ग.निष्पिण्डाः केचित् कृमि.मय.अन्तराः ।
>
> kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |
>
> केचिद् देव.मया एव केचिन् नर.मय.अन्तराः ॥३।३०।२७॥
>
> kecit_deva.mayA* eva kecit_nara.maya.antarA: ||3|30|27||
>
> .
>

> *some*
>
> *are as dense as stones;*
>
> *some*
>
> *take the form of worms,*
>
> *but then*
>
> *sometimes*
>
> *the form of gods,*
>
> *and sometimes then the forms of men*
>
> *.*
>
> kecit_zila.aGga.niSpiNDA: kecit kRmi.maya.antarA: |
>
> kecit_deva.mayA* eva kecit_nara.maya.antarA: *x *
>
> *. *

>
> *vlm.27. Some are as hard as solid stones, and others as soft as the poor
> insects and worms; some are of godly figures as the giants, and others of
> puny human forms.
>
>
>
> केचिद् इति आन्धकार.आड्यास् तथा शीलित.जन्तवः ।
>
> kecit_iti_AndhakAra.ADhyA:_tathA zIlita.jantava: |
>
> केचिद् इति अ.प्रकाश.आड्यास् तथा शीलित.जन्तवः ॥३।३०।२८॥
>
> kecit_iti_a.prakAza.ADhyA:_tathA zIlita.jantava: ||3|30|28||
>
> .
>
> kecit_iti_AndhakAra.ADhyA:_
>
> tathA zIlita.jantava: |
>
> kecit_iti_a.prakAza.ADhyA:
>

> tathA zIlita.jantava: * .* *x *
>
> *. *
>
> *sometimes*
>
> *in blindiness abounding,*
>
> *thus *
>
> *they are creatures of such a character;*
>
> *sometimes in lightlessness abounding,*
>
> *they are creatures of such a character*
>
> *.*

>
> *vlm.28. Some are quite blind and suited to darkness (as owls and moles
> and bats); others are suited to light (as men, birds and beasts), and some
> to both (as cats and rats).
>
> *sv.28 some are pervaded by dense darkness;
>

> #*zIlita . *mfn. practised , exercised &c. ; inhabited , frequented Gi1t.

> ; (ifc.) prepared or made of ib. ; n. practice , conduct MW. +
>
>
>
> केचिद् मशक.सम्पूर्णा उदुम्बर.फल.श्रियः ।
>
> kecit_mazaka.sampUrNA* udumbara.phala.zriya: |
>
> नित्यम् शून्य.अन्तराः केचिद् शून्य.स्पन्द.आत्म=जन्तवः ॥३।३०।२९॥
>
> nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||
>
> .
>
> kecit_mazaka.sampUrNA* udumbara.phala.zriya: |
>
> nityam zUnya.antarA: kecit_zUnya.spanda.Atma=jantava: ||3|30|29||
>
> .
>

> *some*
>
> *are bugs infesting the juicy fruit of a fig.tree;*
>
> *ever.empty within,*
>
> *some*
>
> *are without a vibrant self*
>
> *.*

>
> *vlm.29. Some are born as gnats sucking the juice of the fruits of the fig
> tree; while others are empty within, and fly about and feed upon the air.
>
> *sv.29 29.30 in some gods dwell; some are forever illumined. Some seem to
> be heading towards dissolution; some seem to be falling in space towards
> destruction.
>
>
>
> सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।
>
> sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |
>
> कल्पनाम् अपि न आयान्ति व्योम.पूर्ण.अचलः_यथा ॥३।३०।३०॥
>
> kalpanAm api na_AyAnti vyoma.pUrNa.acala:_yathA ||3|30|30||
>
> .
>
> sargeNa tAdRzena_anye pUrNA* ye_antardhiyAm iha |
>
> kalpanAm api na_AyAnti
>

> vyoma.pUrNa.acala:_yathA * .* *x *
>
> *. *
>
> *and*
>
> *with creation filled*
>
> *with that kind*
>
> *or another kind*
>
> *are those who shun such covering*
>
> *—only imagining—*
>
> *still as the sky*
>
> *.*

>
> *AS. Worlds filled with such hidden life (tAdRzAnyena sargeN antardhiyAm
> pUrNAH) cannot even be imagined (kalpanAmapi na AyAnti), like a mountain
> with interior sky.
> *vlm.30. The world is thus filled with creature beyond the conception of
> Yogis, and we can not form even a guess.work of the beings that fill the
> infinite vacuum.
>
> *sv. in some gods dwell; some are forever illumined. Some seem to be
> heading towards dissolution; some seem to be falling in space towards
> destruction.
>
>
>
> तादृग्.अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।
>
> tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |
>
> आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥
>
> A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||
>
> .
>

> *That.wise, *
>
> *the sky of these is just Great Space extended,*
>
> *situate*
>
> *so*
>
> *that*
>
> *neither by viSNu nor all such Gods is it to be measured*
>
> *.*

>
> tAdRk.ambaram eteSAm mahAkAzam tatam sthitam |
>

> A=jIvitam pragacchadbhi:_viSNu.Adyai:_yat_na mIyate *x *
>
> *. *

>
> *vlm. This world is the sphere of these living beings; but the great
> vacuum spreading beyond it, is so extensive, that it is immeasurable by the
> gods Vishnu and others, were they to traverse thru it, for the whole of
> their lives.
>
>
>
> प्रत्येकस्य अण्ड.गोलस्य स्थितः कटक.रत्नवत् ।
>
> pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |
>
> भूत.आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥
>
> bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||
>
> .
>

> *each Egg.globe*
>
> *is*
>
> *like a bracelet with beings for its jewels*
>
> *.*
>
> *those beings are attracted there,*
>
> *to an earth fit for their kind*
>
> *.*
>
> pratyekasya_aNDa.golasya sthita: kaTaka.ratnavat |
>
> bhUta.AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: *x *
>
> *. *

>
> *vlm.32. Every one of these etherial globes, is encircled by a belt
> resembling a golden bracelet; and has an attractive power like the earth to
> attract other objects.
>
> *AS. Like a jewel in a bracelet each spherical world possesses by their
> nature, an attractive force for all objects like that of earth. This is his
> clearest statement of gravitation, although it is not quite universal
> gravitation!
>
>
> यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।
>
> ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |
>
> तज्.जगत्.कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥
>
> tat.jagat.kathane zakti:_na mama_asti mahA.mate ||3|30|33||
>
> .
>

> *as for what's all.powerful,*
>
> *as we conceive,*
>
> *all about that*
>
> *That*
>
> *and the World,*
>
> *I can't explain even to a clever thinker like you*
>
> *.*
>
> ya: sarva.vibhava*.evolved.power.*: asmAkam dhiyAm*.xx.* na viSaya*.scope/sense.object
> .*m
>
> tata: |
>
> tat.jagat.kathane zakti: . *the power to describe that world . *
>
> na mama_asti – *is not mine, . *mahA.mate *– clever boy... *
>
> *. *

>
> *AS. ... Despite our total power (of knowledge asmAkam savarvibhava: ), I
> don't have the power to describe the world which is not graspable by
> intelligence.
> *vlm.33. I have told you all about the grandeur of the universe to my best
> knowledge, any thing beyond this, is what I have no knowledge of, nor power
> to describe.
>

> भू #bhU . #*vibhava *has three vi.Effective senses: *power*ful,
> influential, rich • being *everywhere* • developing, *evolving* (with
> vaiSNavas "the evolution of the Supreme Being into secondary forms") • *power,
> *influence upon (loc.) • the vi.Affective sense is *emancipation from
> existence* o&r destruction (of the world) •.• v..*mada m. .* the pride of
> power • . *vAg*.v. .m.. (having) a wealth of words, command of language.

>
>
>
> भीम.अन्धकार.गहने सु.महत्य् अरण्ये
>
> bhIma.andhakAra.gahane su.mahati_araNye
>
> नृत्यन्त्य् अदर्शित.परस्परम् एव मत्ताः ।
>
> nRtyanti_a.darzita.parasparam eva mattA: |
>
> यक्षा यथा प्रवितते परम.अम्बरे अन्तर्
>
> yakSA* yathA pra.vitate parama.ambare_antar
>
> एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥
>
> evam sphuranti su.bahUni mahA.jaganti ||3|30|34||
>
> .
>

> *in the fearsome.blinding.abyss,*
>
> *in that immense forest,*
>
> *they dance,*
>
> *not seeing one another,*
>
> *like lunatics let loose:*
>
> *like yakSa Goblins dancing in the Supreme Sky*
>
> *there*
>
> *emanate*
>
> *in*
>
> *That*
>
> *the mighty multitudes of worlds*
>
> *.*

>
> bhIma.andhakAra.gahane su.mahati_araNye
>
> nRtyanti_a.darzita.parasparam eva mattA: |
>
> yakSA* yathA pra.vitate parama.ambare_antar
>
> evam sphuranti su.bahUni mahA.jaganti
>

> *x *
>
> *. *

>
> *vlm.34. There are many other large worlds, rolling thru the immense space
> of vacuum, as the giddy goblins of Yakshas revel about in the dark and
> dismal deserts and forests, unseen by others.
>
> *sv.31 31.34 Since consciousness exists everywhere for ever, creation of
> these universes and their dissolution also goes on everywhere for ever. All
> these are held together by a mysterious omnipresent power. Râma, everything
> exists in the one infinite consciousness; everything arises from it; it
> alone is everything.
>
> *AS. As intoxicated yakshas dance in the extensive huge forest in deep
> total darkness, unseen by each other, likewise, inside the great space a
> multitude of huge worlds oscillate. The word bhIma need not always be
> "fearsome" despite its dictionary meaning! It can mean intensive, mighty,
> powerful etc. Here, I think "total" has the right sense.
>

> *.*
>
> *o*ॐ*m*
>
> *.*
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0

> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
>
>
> x
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a: *bhavet |

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>> *o*ॐ*m*
>>
>>
>>
>> FM.3.30
>>
>>
>>
>> *COSMIC EGGS*
>>
>>
>>
>> *VASISHTHA said—*

>>
>>
>>
>> पृथिव्य्-अप्-तेजसाम् तत्र नभस्वन्-नभसोर् अपि ।
>>
>> pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |
>>
>> यथा उत्तरम् दश-गुणान् अतीत्य-आवरणान् क्षणात् ॥३।३०।१॥
>>
>> yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt ||3|30|1||
>>
>> .
>>

>> *from Earth thru Water and thru Fire*
>>
>> *upward they passed *
>>
>> *to spacious sky *
>>
>> *where they pierced the tenfold Covering Shell*
>>
>> *. *

>>
>> pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |
>>
>> yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt x
>>

>> *. *

>>
>> *vlm.1 They passed in a moment beyond the regions of the earth, air,
>> fire, water, and vacuum, and the tracks of the ten planetary spheres.
>>
>> *vlm.p.1 Vasishtha speaking:—Within a moment they passed beyond the
>> regions of the earth, air, fire, water and space and the tracks of the ten
>> planetary spheres.
>>
>>
>>
>> ददर्श परमाकाशम् तत्.प्रमाण-विवर्जितम् ।
>>
>> dadarza parama-AkAzam tat.pramANa-vi.varjitam |
>>
>> तथा ततम् जगद् इदम् यथा तत्र अण्ड-मात्रकम् ॥३।३०।२॥
>>
>> tathA tatam jagat_idam yathA tatra_aNDa-mAtrakam ||3|30|2||
>>
>> .
>>

>> *& *
>>
>> **liilaa*
>>
>> *saw Supreme Space*
>>
>> *: *
>>
>> *That*
>>
>> *without any measurement,*
>>
>> *where*
>>
>> *thus*
>>
>> *this extensive Universe is the white and yolk*
>>
>> *of that great Egg*
>>
>> *.*
>>
>> dadarza parama*-A*kAzam x
>>
>> tat.pramANa-vivarjitam |
>>
>> tathA tatam jaga*t_i*dam x
>>
>> yathA tatra_aNDa-mAtrakam *x *
>>
>> *. *

>>
>> *vlm.2. They reached the boundless space, whence the universe appeared as
>> an egg (ovum).
>>
>> *vlm.p.2 They reached boundless space from where the universe appears
>> like an egg.
>>
>>
>>
>> तादृश-आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।
>>
>> tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |
>>
>> कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥
>>
>> koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||
>>
>> .
>>

>> *the creations that cover*
>>
>> *That *
>>
>> *she saw as just.so.many Cosmic Eggs*
>>
>> *: *
>>
>> *thousands glittering in the sky*
>>
>> *like dust *
>>
>> *clouding a sunbeam *
>>
>> *that pokes thru the cracks into a dark room*
>>
>> *.*

>>
>> tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |
>>

>> koTiza: sphuritAn vyomni trasareNUn iva_Atape *x *
>>
>> *. *

>>
>> *vlm.p.3 Under its vault they saw millions of luminous particles floating
>> in the air,
>>

>> ##vR - #AvR - *varaNa - **AvaraNam* *-* the act of covering, &c. • in
>> yv.FM the tt. is *AvaraNa.Veiling - *the Veil that Lady *samsArA wears
>> in the brahman.Immensity •• **nirAvaraNa* - unveiled, manifest, evident,
>> veNis. •• **anAvaraNa* - unveiling. •-• Comp. #anAvaraNa-buddha=jJAna -
>> the unimpeded knowledge of a Buddha. •• **nirAvaraNa - *unveiled,

>> manifest, evident, VeNis.
>>
>>
>>
>> महाकाश-महाम्भोधौ महाशून्यत्व-वारिणि ।
>>
>> mahA.AkAza-mahA.ambhodhau mahÂzUnyatva-vAriNi |
>>
>> महाचिद्-द्रव-भाव-उत्थान् बुद्बुदान् अर्बुद-प्रभान् ॥३।३०।४॥
>>
>> mahAcit-drava-bhAva-utthAn budbudAn arbuda-prabhAn ||3|30|4||
>>
>> .
>>

>> *in the Great Ocean of Great Space,*
>>
>> *in the Great Sea of Emptiness,*
>>
>> *the Great chit.Consciousness-flow*
>>
>> *becomes*
>>
>> *:*
>>
>> *arising as millions, billions of bubbles*
>>
>> *.*

>>
>> mahAkAza-mahAmbhodhau x
>>
>> mahAzUnyatva-vAriNi x
>>
>> mahAcit-drava-bhAva-utthAn x
>>
>> budbudAn arbuda-prabhAn
>>
>> *vlm.p.4 like innumerable bubbles floating on the waters of the unlimited
>> ocean of the sphere of Consciousness.
>>
>> *BLT. In the ocean of the universal space, the water of which is the
>> universal emptiness, [one could see] immeasurably huge bubbles appearing on
>> the surface from the state of melting of the universal Consciousness.
>>
>>
>>
>> कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।
>>
>> kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |
>>
>> कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥
>>
>> kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||
>>
>> .
>>

>> *some*
>>
>> *bubble*
>>
>> *down,*
>>
>> *up*
>>
>> *bubble*
>>
>> *some,*
>>
>> *some sidle sideways,*
>>
>> *some stand still*
>>
>> *(seen from those ladies' point of view)*
>>
>> *.*

>>
>> kAMzcit_Apatata:_adhastAt kAMzcit ca_upari gacchata: |
>>
>> kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA
>>
>> *vlm.p.5 Some particles were going downward, and others rising upward;
>> some turning round, and others appeared to their understanding to remain
>> fixed and immovable.
>>
>> *vlm.5. Some of them were going downward, and others rising upward; some
>> turning round, and others appeared to their understanding to remain fixed
>> and immovable.
>>
>>
>>
>> यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।
>>
>> yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |
>>
>> तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥
>>
>> tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||
>>
>> .
>>

>> *wherever*
>>
>> *samvit.Awareness*
>>
>> *arises*
>>
>> *as a point of view,*
>>
>> *whatever & however*
>>
>> *there*
>>
>> *it always appears as*
>>
>> *Form*
>>
>> *.*

>>
>> yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |
>>

>> tatra tatra_uditam rUpam teSAm teSAm tathA tathA *x *
>>
>> *. *

>>
>> *vlm.6. These different motions appeared to them with respect to their
>> own situations, as they saw them in their different sides.
>>
>> *sv.6. The self-projections of the jîvas dwelling in those universes gave
>> them their forms and nature. Because of the essential nature of this
>> infinite consciousness, all these keep arising and again arising, and by
>> their own thought-force, return to a state of tranquillity;
>>
>> *vlm.p.6 These different motions were only apparent as they saw them from
>> different sides.
>>
>>
>>
>> न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम-आगमाः ।
>>
>> na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |
>>
>> अन्यद् एव पदम् किम्चित् तस्माद् देह-आगमम् हि तत् ॥३।३०।७॥
>>
>> anyat_eva padam kimcit tasmAt_deha-Agamam hi tat ||3|30|7||
>>
>> .
>>

>> *not only here*
>>
>> *— there above—*
>>
>> *and not below*
>>
>> *are comings&goings*
>>
>> *.*
>>
>> *any different state whatever*
>>
>> *than*
>>
>> *That*
>>
>> *—even the Body.Path—*
>>
>> *is*
>>
>> *That*
>>
>> *.*

>>
>> na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |
>>
>> anyat_eva padam kimcit tasmAt_deha-Agamam hi tat
>>

>> *. *

>>
>> *vlm. Here there were no ups and downs
>>
>> and no upside or below,
>>
>> nor any going forward or backward.
>>
>> Here there are no such directions as men take to be by the position of
>> their bodies.
>>
>> *vlm.p.7 Here there were no ups or downs, no upside or below, and no
>> going forward or backward. Here there are no directions as men know.
>>
>>
>>
>> उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।
>>
>> utpadya_utpadyate tatra svayam samvit.svabhAvata: |
>>
>> स्व.संकल्पैः शमम् याति बाल-संकल्प-जालवत् ॥३।३०।८॥
>>
>> sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat ||3|30|8||
>>
>> .
>>

>> *arising,*
>>
>> *it appears*
>>
>> *there*
>>
>> *in its own self.Becoming,*
>>
>> *its spontaneous Awareness,*
>>
>> *with its own self-Conceptions,*
>>
>> *till it comes to Peace*
>>
>> *—*
>>
>> *(like a boy's wandering thoughts, rAma)*
>>
>> *.*
>>
>> utpadya_utpadyate tatra svayam samvit.svabhAvata: |
>>
>> sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat *x *

>>
>> *vlm.p.8 There is only one indefinite space in nature, as there is only
>> one consciousness in all beings. Yet everything moves in its own way, just
>> like wayward children take their own course.
>>
>> *vlm.8. There is but one indefinite space in nature, as there is but one
>> consciousness in all beings; yet everything moves in its own way, as
>> wayward boys take their own course.
>>
>> *sv.8 all this is like the spontaneous play of a child.
>>
>>
>>

>> *Raama** said—*

>>
>>
>>
>> किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।
>>
>> kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |
>>
>> इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥
>>
>> iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||
>>
>> .
>>

>> *what is "down", then*
>>
>> *?*
>>
>> *and what is "up"*
>>
>> *?*
>>
>> *what "across" is there*
>>
>> *in That Radiance*
>>
>> *?*
>>
>> *tell me this,*
>>
>> *brAhmaNa**,*
>>
>> *and how I get directions here*
>>
>> *.*

>>
>> kim adha: syAt x
>>
>> kim Urdhvam syAt x
>>
>> kim tiryak tatra bhAsure x
>>

>> iti brUhi mama, brahman, iha_eva yadi na sthitam *x *
>>
>> *. *

>>
>> *vlm.p.9 Râma said, "Tell me sage, why do we refer to up and down,
>> forward and backward, if there is no such thing in space and nature?"
>>
>> *vlm.9. Râma said:--Tell me sir, why do we call upward and downward,
>> forward and backward, if there are no such things in space and nature.
>>
>> *sv.9 RÂMA asked: What do people mean by 'above' 'below' and so on, when
>> only the infinite is truth?
>>
>>
>>

>> *Vasishtha** said—*

>>
>>
>>
>> स=सर्व-अवरणा एते महत्य् अन्त-विवार्जिते ।
>>
>> sa=sarva-avaraNA* ete mahati_anta-vivArjite |
>>
>> ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥
>>
>> brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||
>>
>> .
>>

>> *everywhere*
>>
>> *covering.within the Great _mahat,*
>>
>> *these endless Cosmic Eggs,*
>>
>> *hard-to-see,*
>>
>> *shine from invisibility,*
>>
>> *a net*work*
>>
>> *in the spacious sky*
>>
>> *.*
>>
>> sa=sarva*-*AvaraNa*.veiling/emveloping* –

>>
>> ete
>>
>> mahati_anta-vivArjite |
>>
>> brahmANDA:_bhAnti dur.dRSTe:
>>

>> vyomni kezoNDraka:_yathA *x *
>>
>> *. *

>>
>> * #kezoNDuka: #kezoNDraka: ‑ a net-like apparition seen while the eyes
>> are shut.
>>
>> ~vwv.1401. For one with wrong perception, these universes, with all their
>> coverings, appear in the great sky (of Consciousness) which is without a
>> limit, as balls of hair (appear) in the sky (for one with defective
>> vision).
>>
>> *vlm.10. Vasishtha said:--There is but one space enveloping all things,
>> and the worlds which are seen in the infinite and indiscernible womb of
>> vacuity, are as worms moving on the surface of water.
>>
>>
>>
>> अ-स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।
>>
>> a-svAtantryAt pra.dhAvanti padArthA: sarve eva yat |
>>
>> ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥
>>
>> brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||
>>
>> .
>>

>> *not*
>>
>> *on.their.own*
>>
>> *do all things run*
>>
>> *that are in a Cosmic brahma.Egg*
>>
>> *.*
>>
>> *the material part*
>>
>> *has its down*
>>
>> *or otherwise*
>>
>> *up*
>>
>> *.*

>>
>> *jd. where what is down is also up.
>>
>> *vlm.11. All these bodies that move about in the world by their want of
>> freedom (i. e. by the power of attraction), are thought to be up and down
>> by our position on earth.
>>
>> *AS. I interpret this as describing the "gravity", at least in relation
>> to earth. In the part of space where all objects move involuntarily (i.e.
>> in a gravitational field) the part near earth (pArthiva: bhAga:) is down
>> and the others are up. He goes on to say that there are other parts where
>> the notions of up and down can get distorted or reversed or become
>> meaningless. The whole world is described like a "net" (kezoNDraka) to one
>> who does not see [it] properly.
>>
>>
>> पिपीलिकानाम् महताम् व्योम्नि वर्तुल-लोष्टके ।
>>
>> pipIlikAnAm mahatAm vyomni vartula-loSTake |
>>
>> दशा-दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥
>>
>> dazA-dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||
>>
>> .
>>

>> *an endlessly exploring ant crawls a ball in the spacious sky*
>>
>> *.*
>>
>> *whatever may seem "down" to him may also be considered "up"*
>>
>> *.*

>>
>> *jd. imagine the whole globe covered with ants
>>
>> they are a collective
>>
>> what's up for them
>>
>> related to the sphere?
>>
>> *vlm.12. So when there is a number of ants on an earthen ball, all its
>> sides are reckoned below which are under their feet, and those as above
>> which are over their backs.
>>
>> *AS. dazadikkam = (ants) in all ten directions. This is the usual
>> explanation why the earth can be a sphere and yet people below don't fall
>> down! For down is only locally defined(:-))
>>
>> *jd. I reduce the army to make the example clearer.
>>
>> वृक्ष-वल्मीक-जालेन केषाम्.चित्.हृदि भूतलम् ।
>>
>> vRkSa-valmIka-jAlena keSAm.cit.hRdi bhUtalam |
>>
>> स.सुर-अनर-दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥
>>
>> sa.sura-anara-daityena veSTitam vyoma nirmalam ||3|30|13||
>>
>> .
>>

>> *with all its net of trees and anthills,*
>>
>> *with whatever*
>>
>> *in the Heart*
>>
>> *is Earth*
>>
>> *with all its sura.Brightlings & inhuman daitya.Demons*
>>
>> *so*
>>
>> *the stainless Sky is dressed*
>>
>> *.*
>>
>> vRkSa-valmIka-jAlena
>>
>> keSAm.cit.hRdi bhUtalam |
>>
>> sa.sura-anara-daityena
>>
>> veSTitam vyoma nirmalam *x *
>>
>> *. *

>>
>> *AS. ... For some worlds (keSAm.cit hRdi) the earth is occupied by a
>> network of trees and hillocks and the clear sky is occupied by all
>> including gods to humans and demons.
>> *jd. (reading sa.sura-A-nara).
>>
>> *AB reads a-nara non-Human: -AB. vyoma tu surair anarair nara-bhinnair
>> nara-sadRzai: ||
>>
>> *vlm.13. Such is this ball of the earth in one of these worlds, covered
>> by vegetables and animals moving on it, and by devas, demons and men
>> walking upon it.
>>
>>
>>
>> सम्भूतम् सह भूतेन स=ग्राम-पुर-पर्वतम् ।
>>
>> sambhUtam saha bhUtena sa=grAma-pura-parvatam |
>>
>> इदम् कल्पन-भूतेन पक्व-अक्षोटम् इव त्वचा ॥३।३०।१४॥
>>
>> idam kalpana-bhUtena pakva-akSoTam iva tvacA ||3|30|14||
>>
>> .
>>

>> *it*
>>
>> *is*
>>
>> *filled with being*
>>
>> *:*
>>
>> *with towns,*
>>
>> *with cities,*
>>
>> *with mountains*
>>
>> *:*
>>
>> *yet all This is only imagined being*
>>
>> *—*
>>
>> *like the wrinkled skin of a roast walnut*
>>
>> *.*

>>
>> sambhUtam saha bhUtena sa=grAma-pura-parvatam |
>>
>> idam kalpana-bhUtena pakva-akSoTam iva tvacA
>>

>> *. *

>>
>> *vlm.14. It is covered also by cities, towns and mountains, and their
>> inhabitants and productions, like the walnut by its coat.
>>
>>
>>
>> यथा विन्ध्य.वन-आभोगे प्रस्फुरन्ति करेणवः ।
>>
>> yathA vindhya.vana-Abhoge pra.sphuranti kareNava: |
>>
>> तथा तस्मिन् पराभोगे ब्रह्माण्ड-त्रसरेणवः॥१५॥
>>
>> tathA tasmin parAbhoge brahmANDa-trasareNava: ||15||
>>
>> .
>>

>> *in vindhya.Forest mighty herds of elephants abound*
>>
>> *+*
>>
>> *in*
>>
>> *That*
>>
>> *supreme fulness,*
>>
>> *there abound*
>>
>> *Cosmic Eggs*
>>
>> *—*
>>
>> *a great cloud of dust*
>>
>> *.*
>>
>> yathA vindhya.vana-Abhoge x
>>
>> pra.sphuranti kareNava: *x*
>>
>> tathA tasmin parAbhoge x
>>
>> brahmANDa-trasareNava: *x *
>>
>> *. *

>>
>> *vlm.15 Like elephants appearing as pigmies in the Vindhyan Mountains,
>> these worlds appear as particles in the vast expanse of space.
>>
>>
>>
>> तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।
>>

>> tasmin sarvam tata: sarvam tat sarvam sarvata*:_c*a yat |

>>
>> तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥
>>
>> tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||
>>
>> .
>>

>> *all*
>>
>> *is*
>>
>> *in That*
>>
>> *.*
>>
>> *all*
>>
>> *is*
>>
>> *from That*
>>
>> *--*
>>
>> *for*
>>
>> *That*
>>
>> *is*
>>
>> *all in all*
>>
>> *.*
>>
>> *and That is all of all*
>>
>> *eternally,*
>>
>> *an atomic composition*
>>
>> *.*

>>
>> tasmin sarvam
>>
>> tata: sarvam
>>
>> tat sarvam sarvata:_ca yat |
>>
>> tat_ca sarva.maya:_nityam
>>

>> tathA tat_aNukam prati * -* *x *
>>
>> *. *

>>
>> *vlm.16. Every thing that is any where, is produced from and subsists in
>> space. It is always all in all things, which are contained as particles in
>> it.
>>
>>
>>
>> शुद्ध-बोध=मये तस्मिन् परम-आलोक-वारिधौ ।
>>
>> zuddha-bodha=maye tasmin parama-Aloka-vAridhau |
>>
>> अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड-आख्याः_तरङ्गकाः ॥३।३०।१७॥
>>
>> ajasram etya gacchanti brahma.aNDa-AkhyA:_taraGgakA: ||3|30|17||
>>
>> .
>>

>> *come from pure-realization,*
>>
>> *in a supreme ocean of light,*
>>
>> *forever going,*
>>
>> *they go.on,*
>>
>> *the flowing waves of Cosmic Eggs*
>>
>> *.*

>>
>> *vlm.17. Such is the pure vacuous space of the Divine understanding, that
>> like an ocean of light, contains these innumerable worlds, which like the
>> countless waves of the sea, are revolving for ever in it.
>>
>>
>>
>> अन्तः-शून्याः स्थिताः केचित् संकल्प-क्षय-रात्रयः ।
>>
>> anta:-zUnyA: sthitA: kecit saMkalpa-kSaya-rAtraya: |
>>
>> तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता-अर्णवे ॥३।३०।१८॥
>>
>> taraGgA* iva toye_abdhau prohyante zUnyatA-arNave ||3|30|18||
>>
>> .
>>

>> *in their own inner emptiness,*
>>
>> *sometimes*
>>
>> *after Doomsday Night*
>>
>> *they burst*
>>
>> *like the waves of the oceans and seas*
>>
>> *in*
>>
>> *the emptiness-ocean*
>>
>> *.*

>>
>> *vlm.18. Some of these are hollow within, and others as dark as the
>> darkness in the end of a kalpa age: and they are all moving about in the
>> ocean of vacuity, like the waves of the sea.
>>
>> *AS. Some worlds stay completely empty like nights where even the
>> thoughts are subdued (saMkalpa-kSaya-rAtraya: - perhaps, dreamless nights);
>> like waves on water (taraGgA iva toye) they float around in the ocean of

>> emptiness (zUnyatA*-a*rNave prohyante)

>>
>>
>> केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।
>>
>> keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |
>>
>> न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥
>>
>> na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||
>>
>> .
>>

>> *whose*
>>
>> *(when Doomsday limits Consciousness) *
>>
>> *are *
>>
>> *the gurgling roars, unheard by others and unknown,*
>>
>> *a misery of their own confounding*
>>
>> *?*
>>
>> keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |
>>
>> na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: *x *
>>
>> *. *

>>
>> *vlm.19. Some of these are whirling about with a jarring noise forever,
>> which is neither heard by nor known to any body. It is like the motion of
>> men addicted to earthly pursuits by their nature.
>>
>> *AS. Some have the roar of the ultimate destruction (ghargharArava:
>> kalpAnta:) has already started, but it is not heard, not even known, by
>> others engrossed in their own pleasures.
>>
>>
>> अन्येषाम् प्रथम-आरम्भे शुद्ध-भूषु विजृम्भते ।
>>
>> anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |
>>
>> सर्गः सम्सिक्त-बीजानाम् कोशे ऽङ्कुर-कला_यथा ॥३।३०।२०॥
>>
>> sarga: samsikta-bIjAnAm koze_aGkura-kalA_yathA ||3|30|20||
>>
>> .
>>

>> *for others,*
>>
>> *in the primal state,*
>>
>> *there's pure Becoming,*
>>
>> *expanding into creation,*
>>
>> *the way that seeds*
>>
>> *when watered*
>>
>> *burst*
>>
>> *into new shoots*
>>
>> *.*
>>
>> anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |
>>
>> sarga: samsikta-bIjAnAm koze_'Gkura-kalA_yathA *x *
>>
>> *. *

>>
>> *vlm.20. Some of these are now growing in form, as.if they were newly
>> created, and are in the course of their development, like sprouts in the
>> cells of seeds newly sown in the ground.
>>
>>
>>
>> 21
>>
>> महाप्रलय-सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।
>>
>> mahApralaya-sampattau sUrya.arci:_vidyuta:_adraya: |
>>
>> प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥
>>
>> pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||
>>
>> .
>>

>> *when the Great Doomsday comes.to.be <http://comes.to.be>*
>>
>> *the sunlight melts mountains*
>>
>> *like snowflakes*
>>
>> *:*
>>
>> *touched by the sun's heat they flow like rivers*
>>
>> *.*
>>
>> mahApralaya-sampattau x sUrya-arci:_vidyuta:_adraya: *x *pravRttA
>> galitum kecit x
>>
>> tApe hima.kaNA* iva *x *

>>
>> *vlm.21. Some of these are melting away as icicles under heat, like the
>> mountains that were melted down by the burning sun and heavenly fire, at
>> the dissolution of the world.
>>
>> *AS. The words sUryArcirvidyuta'draya: should means sun rays, lightenings
>> and mountains. These are ready to melt down after the rest is burnt up -
>> like snow particles in hot weather.
>>
>> आ-कल्पम् निपतन्त्य् एव केचिद् अप्राप्त-भूमयः ।
>>
>> A-kalpam nipatanti_eva kecit_a.prApta-bhUmaya: |
>>
>> यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥
>>
>> yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||
>>
>> .
>>

>> *and*
>>
>> *with the kalpa*
>>
>> *they melt down*
>>
>> *until they lose solidity and are dissolved*
>>
>> *being made of mere samvit.Awareness*
>>
>> *.*

>>
>> A-kalpam nipatanti_eva
>>
>> kecit_a.prApta-bhUmaya: |
>>
>> yAvat_vizIrya jAyante
>>

>> tathA samvin.mayA: kila *x *
>>
>> *. *

>>
>> *AS. Some stay till the end of kalpa (Akalpam yAvad nipatanti) without
>> ever solidifying (aprAptabhUmaya:) and after dissolution are reborn and
>> thus are pure Consciousness.
>> *vlm.22. Others have been continually falling downward without gaining
>> the ground, till at last they dwindle away, and melt into the divine
>> Intellect.
>>
>>
>>
>> स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।
>>
>> stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |
>>
>> वायोः स्पन्दा इव आभान्ति तथा प्रोदित-सम्विदाः ॥३।३०।२३॥
>>
>> vAyo: spandA* iva_AbhAnti tathA prodita-samvidA: ||3|30|23||
>>
>> .
>>

>> stabdha*.xx-*A* iva sthitA: kecit
>>
>> kezoNDraka*.xx-*m iva_ambare |
>>
>> vAyo: spandA* iva_AbhAnti
>>
>> tathA prodita*.xx-*samvidA: * -* *x *
>>
>> *. *
>>
>> *sometimes they're stable,*
>>
>> *as.if stock-still,*
>>
>> *like a net seen in the sky,*
>>
>> *or*
>>
>> *like the blowing of the wind*
>>
>> *they appear*
>>
>> *uttered by Awareness*
>>
>> *.*

>>
>> *vlm. Others are as immovable in the air, as the animalculae in the
>> water, which are moved to and fro by the wind, without any sign of motion
>> or sensation in them.
>>
>> *AS. Some worlds stay completely still in the space, like a net; there
>> awakened minds appear like vibrations of wind.
>>

>> #*kezoNDraka*, #kezoNDuka - a knot of hair; net-like apparitions seen

>> while the eyes are shut +
>>
>>
>>
>> आचारात् वेद-शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।
>>
>> AcArAt_veda-zAstrANAm Adyam eva_anyathA_udite |
>>
>> आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥
>>
>> Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||
>>
>> .
>>

>> *according-to the teaching of veda and zAstra,*
>>
>> *anything arisen*
>>
>> *is*
>>
>> *only Primal*
>>
>> *:*
>>
>> *though it has a beginning,*
>>
>> *it becomes instability*
>>
>> *.*
>>
>> AcArAt_veda-zAstrANAm Adyam eva - anyathA.*otherwise* – udite.*in/when
>> arisen *= Arambha:_api tathA_anyeSAm anitya: samsthita: krama: *x *
>>
>> *. *

>>
>> *vlm. Again nothing is stable in nature, but every thing is as changeful
>> as the acts and usages enjoined in the Vedas and sástras, are altered and
>> succeeded by others.
>>
>> *AS. When the scriptures arise differently in the prior world, they do
>> likewise in the following; then the activities also change in the following
>> worlds. The sequences are not fixed!
>>
>>
>>
>> केचिद् ब्रह्म.आदि-पुरुषाः केचिद् विष्ण्व्.आदि-सर्गपाः ।
>>
>> kecit_brahma.Adi-puruSA: kecit_viSNu.Adi-sargapA: |
>>
>> केचिच् च अन्य.प्रजा-नाथाः केचिन् निर्नाथ-जन्तवः ॥३।३०।२५॥
>>
>> kecit_ca_anya.prajA-nAthA: kecit_nirnAtha-jantava: ||3|30|25||
>>
>> .
>>

>> *sometimes*
>>
>> *it is*
>>
>> *brahmA*
>>
>> *the Arch-Person,*
>>
>> *sometimes*
>>
>> *viSNu*
>>
>> *is Creation's Lord;*
>>
>> *and sometimes*
>>
>> *there's a different Lord;*
>>
>> *sometimes*
>>
>> *not any Lord at all*
>>
>> *.*
>>
>> kecit_brahma.Adi-puruSA: *x*
>>
>> kecit_viSNu.Adi-sargapA: *x*
>>
>> kecit_ca_anya.prajA-nAthA: *x*
>>
>> kecit_nirnAtha-jantava: *x *
>>
>> *. *

>>
>> *vlm.25 There are other Brahmas and other patriarchs, and many viSNus and
>> many _indra_s, one after the other. We have different kings of men, and
>> sometimes no ruler of them.
>>
>>
>>
>> केचिद् विचित्र-सर्ग.ईशाः केचिद् तिर्यङ्-मय-अन्तराः ।
>>
>> kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |
>>
>> केचिद् एक.अर्णवापूर्णा इतरे जनि-वर्जिताः ॥३।३०।२६॥
>>
>> kecit_eka-arNavÂpUrNA* itare jani-varjitA: ||3|30|26||
>>
>> .
>>
>> kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |
>>

>> kecit_eka-arNavÂpUrNA* itare jani-varjitA: * -* *x *
>>
>> *. *
>>
>> *some*
>>
>> *are Lords of their creations;*
>>
>> *some*
>>
>> *live within earth-crawling forms;*
>>
>> *some are one overflowing ocean, or otherwise deprived of birth*
>>
>> *.*

>>
>> *vlm.26. Some are as men and lords of others (Ishas), in this multiform
>> creation, and some are creeping and crooked living beings on earth; some
>> kinds are as full as the waters of the ocean, and others have become quite
>> extinct in the world.
>>
>>
>>
>> केचिच्_छिल-अङ्ग-निष्पिण्डाः केचित् कृमि.मय-अन्तराः ।
>>
>> kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |
>>
>> केचिद् देव.मया एव केचिन् नर.मय-अन्तराः ॥३।३०।२७॥
>>
>> kecit_deva.mayA* eva kecit_nara.maya-antarA: ||3|30|27||
>>
>> .
>>

>> *some*
>>
>> *are as dense as stones;*
>>
>> *some*
>>
>> *take the form of worms,*
>>
>> *but then*
>>
>> *sometimes*
>>
>> *the form of gods,*
>>
>> *and sometimes then the forms of men*
>>
>> *.*
>>
>> kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |
>>
>> kecit_deva.mayA* eva kecit_nara.maya-antarA: *x *
>>
>> *. *

>>
>> *vlm.27. Some are as hard as solid stones, and others as soft as the poor
>> insects and worms; some are of godly figures as the giants, and others of
>> puny human forms.
>>
>>
>>
>> केचिद् इति आन्धकार-आड्यास् तथा शीलित-जन्तवः ।
>>
>> kecit_iti_AndhakAra-ADhyA:_tathA zIlita-jantava: |
>>
>> केचिद् इति अ-प्रकाश-आड्यास् तथा शीलित-जन्तवः ॥३।३०।२८॥
>>
>> kecit_iti_a-prakAza-ADhyA:_tathA zIlita-jantava: ||3|30|28||
>>
>> .
>>
>> kecit_iti_AndhakAra-ADhyA:_
>>
>> tathA zIlita-jantava: |
>>
>> kecit_iti_a-prakAza-ADhyA:
>>

>> tathA zIlita-jantava: * -* *x *
>>
>> *. *
>>
>> *sometimes*
>>
>> *in blindiness abounding,*
>>
>> *thus *
>>
>> *they are creatures of such a character;*
>>
>> *sometimes in lightlessness abounding,*
>>
>> *they are creatures of such a character*
>>
>> *.*

>>
>> *vlm.28. Some are quite blind and suited to darkness (as owls and moles
>> and bats); others are suited to light (as men, birds and beasts), and some
>> to both (as cats and rats).
>>
>> *sv.28 some are pervaded by dense darkness;
>>

>> #*zIlita - *mfn. practised , exercised &c. ; inhabited , frequented

>> Gi1t. ; (ifc.) prepared or made of ib. ; n. practice , conduct MW. +
>>
>>
>>
>> केचिद् मशक-सम्पूर्णा उदुम्बर-फल-श्रियः ।
>>
>> kecit_mazaka-sampUrNA* udumbara-phala-zriya: |
>>
>> नित्यम् शून्य-अन्तराः केचिद् शून्य.स्पन्द-आत्म=जन्तवः ॥३।३०।२९॥
>>
>> nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||
>>
>> .
>>
>> kecit_mazaka-sampUrNA* udumbara-phala-zriya: |
>>
>> nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||
>>
>> .
>>

>> *some*
>>
>> *are bugs infesting the juicy fruit of a fig-tree;*
>>
>> *ever-empty within,*
>>
>> *some*
>>
>> *are without a vibrant self*
>>
>> *.*

>>
>> *vlm.29. Some are born as gnats sucking the juice of the fruits of the
>> fig tree; while others are empty within, and fly about and feed upon the
>> air.
>>
>> *sv.29 29-30 in some gods dwell; some are forever illumined. Some seem to
>> be heading towards dissolution; some seem to be falling in space towards
>> destruction.
>>
>>
>>
>> सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।
>>
>> sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |
>>
>> कल्पनाम् अपि न आयान्ति व्योम-पूर्ण-अचलः_यथा ॥३।३०।३०॥
>>
>> kalpanAm api na_AyAnti vyoma-pUrNa-acala:_yathA ||3|30|30||
>>
>> .
>>
>> sargeNa tAdRzena_anye pUrNA* ye_antardhiyAm iha |
>>
>> kalpanAm api na_AyAnti
>>

>> vyoma-pUrNa-acala:_yathA * -* *x *
>>
>> *. *
>>
>> *and*
>>
>> *with creation filled*
>>
>> *with that kind*
>>
>> *or another kind*
>>
>> *are those who shun such covering*
>>
>> *—only imagining—*
>>
>> *still as the sky*
>>
>> *.*

>>
>> *AS. Worlds filled with such hidden life (tAdRzAnyena sargeN antardhiyAm
>> pUrNAH) cannot even be imagined (kalpanAmapi na AyAnti), like a mountain
>> with interior sky.
>> *vlm.30. The world is thus filled with creature beyond the conception of
>> Yogis, and we can not form even a guess-work of the beings that fill the
>> infinite vacuum.
>>
>> *sv. in some gods dwell; some are forever illumined. Some seem to be
>> heading towards dissolution; some seem to be falling in space towards
>> destruction.
>>
>>
>>
>> तादृग्-अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।
>>
>> tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |
>>
>> आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥
>>
>> A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||
>>
>> .
>>

>> *That-wise, *
>>
>> *the sky of these is just Great Space extended,*
>>
>> *situate*
>>
>> *so*
>>
>> *that*
>>
>> *neither by viSNu nor all such Gods is it to be measured*
>>
>> *.*

>>
>> tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |
>>

>> A=jIvitam pragacchadbhi:_viSNu-Adyai:_yat_na mIyate *x *
>>
>> *. *

>>
>> *vlm. This world is the sphere of these living beings; but the great
>> vacuum spreading beyond it, is so extensive, that it is immeasurable by the
>> gods Vishnu and others, were they to traverse thru it, for the whole of
>> their lives.
>>
>>
>>
>> प्रत्येकस्य अण्ड-गोलस्य स्थितः कटक-रत्नवत् ।
>>
>> pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |
>>
>> भूत-आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥
>>
>> bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||
>>
>> .
>>

>> *each Egg-globe*
>>
>> *is*
>>
>> *like a bracelet with beings for its jewels*
>>
>> *.*
>>
>> *those beings are attracted there,*
>>
>> *to an earth fit for their kind*
>>
>> *.*
>>
>> pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |
>>
>> bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: *x *
>>
>> *. *

>>
>> *vlm.32. Every one of these etherial globes, is encircled by a belt
>> resembling a golden bracelet; and has an attractive power like the earth to
>> attract other objects.
>>
>> *AS. Like a jewel in a bracelet each spherical world possesses by their
>> nature, an attractive force for all objects like that of earth. This is his
>> clearest statement of gravitation, although it is not quite universal
>> gravitation!
>>
>>
>> यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।
>>
>> ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |
>>
>> तज्.जगत्-कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥
>>
>> tat.jagat-kathane zakti:_na mama_asti mahA.mate ||3|30|33||
>>
>> .
>>

>> *as for what's all-powerful,*
>>
>> *as we conceive,*
>>
>> *all about that*
>>
>> *That*
>>
>> *and the World,*
>>
>> *I can't explain even to a clever thinker like you*
>>
>> *.*
>>
>> ya: sarva.vibhava*.evolved.power-*: asmAkam dhiyAm*.xx-* na viSaya*.scope/sense.object
>> -*m
>>
>> tata: |
>>
>> tat.jagat-kathane zakti: - *the power to describe that world - *
>>
>> na mama_asti – *is not mine, - *mahA.mate *– clever boy... *
>>
>> *. *

>>
>> *AS. ... Despite our total power (of knowledge asmAkam savarvibhava: ), I
>> don't have the power to describe the world which is not graspable by
>> intelligence.
>> *vlm.33. I have told you all about the grandeur of the universe to my
>> best knowledge, any thing beyond this, is what I have no knowledge of, nor
>> power to describe.
>>

>> भू #bhU - #*vibhava *has three vi.Effective senses: *power*ful,
>> influential, rich • being *everywhere* • developing, *evolving* (with
>> vaiSNavas "the evolution of the Supreme Being into secondary forms") • *power,
>> *influence upon (loc.) • the vi.Affective sense is *emancipation from
>> existence* o&r destruction (of the world) •-• v.-*mada m. -* the pride
>> of power • - *vAg*-v. -m.- (having) a wealth of words, command of

>> language.
>>
>>
>>
>> भीम-अन्धकार-गहने सु.महत्य् अरण्ये
>>
>> bhIma-andhakAra-gahane su.mahati_araNye
>>
>> नृत्यन्त्य् अदर्शित-परस्परम् एव मत्ताः ।
>>
>> nRtyanti_a.darzita-parasparam eva mattA: |
>>
>> यक्षा यथा प्रवितते परम.अम्बरे अन्तर्
>>
>> yakSA* yathA pra.vitate parama.ambare_antar
>>
>> एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥
>>
>> evam sphuranti su.bahUni mahA.jaganti ||3|30|34||
>>
>> .
>>

>> *in the fearsome-blinding-abyss,*
>>
>> *in that immense forest,*
>>
>> *they dance,*
>>
>> *not seeing one another,*
>>
>> *like lunatics let loose:*
>>
>> *like yakSa Goblins dancing in the Supreme Sky*
>>
>> *there*
>>
>> *emanate*
>>
>> *in*
>>
>> *That*
>>
>> *the mighty multitudes of worlds*
>>
>> *.*

>>
>> bhIma-andhakAra-gahane su.mahati_araNye
>>
>> nRtyanti_a.darzita-parasparam eva mattA: |
>>
>> yakSA* yathA pra.vitate parama-ambare_antar
>>
>> evam sphuranti su.bahUni mahA.jaganti
>>

>> *x *
>>
>> *. *

>>
>> *vlm.34. There are many other large worlds, rolling thru the immense
>> space of vacuum, as the giddy goblins of Yakshas revel about in the dark
>> and dismal deserts and forests, unseen by others.
>>
>> *sv.31 31-34 Since consciousness exists everywhere for ever, creation of
>> these universes and their dissolution also goes on everywhere for ever. All
>> these are held together by a mysterious omnipresent power. Râma, everything
>> exists in the one infinite consciousness; everything arises from it; it
>> alone is everything.
>>
>> *AS. As intoxicated yakshas dance in the extensive huge forest in deep
>> total darkness, unseen by each other, likewise, inside the great space a
>> multitude of huge worlds oscillate. The word bhIma need not always be
>> "fearsome" despite its dictionary meaning! It can mean intensive, mighty,
>> powerful etc. Here, I think "total" has the right sense.
>>

>> *.*
>>
>> *o*ॐ*m*
>>
>> *.*
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> x
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>

>> saMkalpAt sa: man*a: *bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM3031 SKY WATCH 1.MY30 .z36
>>
>>
>> https://www.dropbox.com/s/p0pmaf95qqx7z7c/fm3031%201.my30%20Sky%20Watch%20.z36.docx?dl=0
>>
>> FM.3.1-FM.3.49...
>>
>> https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0
>>
>> FM.3.31 SKY WATCH 1.MY30
>>
>> सर्ग ३.३१
>>
>> sarga 3.31
>>
>>
>>
>> +++
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>

>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>> *o*ॐ*m*
>>>
>>>
>>>
>>> FM.3.30
>>>
>>>
>>>
>>> *Cosmic Eggs*
>>>
>>>
>>>
>>> *Vasishtha said—*

>>>
>>>
>>>
>>> पृथिव्य्-अप्-तेजसाम् तत्र नभस्वन्-नभसोर् अपि ।
>>>
>>> pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |
>>>
>>> यथा उत्तरम् दश-गुणान् अतीत्य-आवरणान् क्षणात् ॥३।३०।१॥
>>>
>>> yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt ||3|30|1||
>>>
>>> .
>>>

>>> *from Earth thru Water and thru Fire*
>>>
>>> *upward they passed *
>>>
>>> *to spacious sky *
>>>
>>> *where they pierced the tenfold Covering Shell*
>>>
>>> *. *

>>>
>>> pRthivi-ap-tejasAm tatra nabhasvan-nabhaso:_api |
>>>
>>> yathA_uttaram daza-guNAn atItya-AvaraNAn kSaNAt x
>>>

>>> *. *

>>>
>>> *vlm.1 They passed in a moment beyond the regions of the earth, air,
>>> fire, water, and vacuum, and the tracks of the ten planetary spheres.
>>>
>>> *vlm.p.1 Vasishtha speaking:—Within a moment they passed beyond the
>>> regions of the earth, air, fire, water and space and the tracks of the ten
>>> planetary spheres.
>>>
>>>
>>>
>>> ददर्श परमाकाशम् तत्.प्रमाण-विवर्जितम् ।
>>>
>>> dadarza parama-AkAzam tat.pramANa-vi.varjitam |
>>>
>>> तथा ततम् जगद् इदम् यथा तत्र अण्ड-मात्रकम् ॥३।३०।२॥
>>>
>>> tathA tatam jagat_idam yathA tatra_aNDa-mAtrakam ||3|30|2||
>>>
>>> .
>>>

>>> *& *
>>>
>>> **liilaa*
>>>
>>> *saw Supreme Space*
>>>
>>> *: *
>>>
>>> *That*
>>>
>>> *without any measurement,*
>>>
>>> *where*
>>>
>>> *thus*
>>>
>>> *this extensive Universe is the white and yolk*
>>>
>>> *of that great Egg*
>>>
>>> *.*
>>>
>>> dadarza parama*-A*kAzam x
>>>
>>> tat.pramANa-vivarjitam |
>>>
>>> tathA tatam jaga*t_i*dam x
>>>
>>> yathA tatra_aNDa-mAtrakam *x *
>>>
>>> *. *

>>>
>>> *vlm.2. They reached the boundless space, whence the universe appeared
>>> as an egg (ovum).
>>>
>>> *vlm.p.2 They reached boundless space from where the universe appears
>>> like an egg.
>>>
>>>
>>>
>>> तादृश-आवरणान् सर्गान् ब्रह्म.अण्डेषु ददर्श सा ।
>>>
>>> tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |
>>>
>>> कोटिशः स्फुरितान् व्योम्नि त्रसरेणून् इव आतपे ॥३।३०।३॥
>>>
>>> koTiza: sphuritAn vyomni trasareNUn iva_Atape ||3|30|3||
>>>
>>> .
>>>

>>> *the creations that cover*
>>>
>>> *That *
>>>
>>> *she saw as just.so.many Cosmic Eggs*
>>>
>>> *: *
>>>
>>> *thousands glittering in the sky*
>>>
>>> *like dust *
>>>
>>> *clouding a sunbeam *
>>>
>>> *that pokes thru the cracks into a dark room*
>>>
>>> *.*

>>>
>>> tAdRza-AvaraNAn sargAn brahma.aNDeSu dadarza sA |
>>>

>>> koTiza: sphuritAn vyomni trasareNUn iva_Atape *x *
>>>
>>> *. *

>>>
>>> *vlm.p.3 Under its vault they saw millions of luminous particles
>>> floating in the air,
>>>

>>> ##vR - #AvR - *varaNa - **AvaraNam* *-* the act of covering, &c. • in
>>> yv.FM the tt. is *AvaraNa.Veiling - *the Veil that Lady *samsArA wears
>>> in the brahman.Immensity •• **nirAvaraNa* - unveiled, manifest,
>>> evident, veNis. •• **anAvaraNa* - unveiling. •-• Comp.
>>> #anAvaraNa-buddha=jJAna - the unimpeded knowledge of a Buddha. •• **nirAvaraNa
>>> - *unveiled, manifest, evident, VeNis.

>>>
>>>
>>>
>>> महाकाश-महाम्भोधौ महाशून्यत्व-वारिणि ।
>>>
>>> mahA.AkAza-mahA.ambhodhau mahÂzUnyatva-vAriNi |
>>>
>>> महाचिद्-द्रव-भाव-उत्थान् बुद्बुदान् अर्बुद-प्रभान् ॥३।३०।४॥
>>>
>>> mahAcit-drava-bhAva-utthAn budbudAn arbuda-prabhAn ||3|30|4||
>>>
>>> .
>>>

>>> *in the Great Ocean of Great Space,*
>>>
>>> *in the Great Sea of Emptiness,*
>>>
>>> *the Great chit.Consciousness-flow*
>>>
>>> *becomes*
>>>
>>> *:*
>>>
>>> *arising as millions, billions of bubbles*
>>>
>>> *.*

>>>
>>> mahAkAza-mahAmbhodhau x
>>>
>>> mahAzUnyatva-vAriNi x
>>>
>>> mahAcit-drava-bhAva-utthAn x
>>>
>>> budbudAn arbuda-prabhAn
>>>
>>> *vlm.p.4 like innumerable bubbles floating on the waters of the
>>> unlimited ocean of the sphere of Consciousness.
>>>
>>>
>>>
>>> कांश्चिद् आपततो ऽधस्तात् कांश्चिच् च उपरि गच्छतः ।
>>>
>>> kAMzcit_Apatata:_adhastAt kAMzcit_ca_upari gacchata: |
>>>
>>> कांश्चिद् तिर्यग्गतीन् अन्यान् स्थिताम् स्तब्धान् स्वसंविदा ॥३।३०।५॥
>>>
>>> kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA ||3|30|5||
>>>
>>> .
>>>

>>> *some*
>>>
>>> *bubble*
>>>
>>> *down,*
>>>
>>> *up*
>>>
>>> *bubble*
>>>
>>> *some,*
>>>
>>> *some sidle sideways,*
>>>
>>> *some stand still*
>>>
>>> *(seen from those ladies' point of view)*
>>>
>>> *.*

>>>
>>> kAMzcit_Apatata:_adhastAt kAMzcit ca_upari gacchata: |
>>>
>>> kAMzcit tiryak-gatIn anyAn sthitAm stabdhAn sva.saMvidA
>>>
>>> *vlm.p.5 Some particles were going downward, and others rising upward;
>>> some turning round, and others appeared to their understanding to remain
>>> fixed and immovable.
>>>
>>> *vlm.5. Some of them were going downward, and others rising upward; some
>>> turning round, and others appeared to their understanding to remain fixed
>>> and immovable.
>>>
>>>
>>>
>>> यत्र यत्र उदिता संवित् येषाम् येषाम् यथा यथा ।
>>>
>>> yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |
>>>
>>> तत्र तत्र उदितम् रूपम् तेषाम् तेषाम् तथा तथा ॥३।३०।६॥
>>>
>>> tatra tatra_uditam rUpam teSAm teSAm tathA tathA ||3|30|6||
>>>
>>> .
>>>

>>> *wherever*
>>>
>>> *samvit.Awareness*
>>>
>>> *arises*
>>>
>>> *as a point of view,*
>>>
>>> *whatever & however*
>>>
>>> *there*
>>>
>>> *it always appears as*
>>>
>>> *Form*
>>>
>>> *.*

>>>
>>> yatra yatra_uditA saMvit_yeSAm yeSAm yathA yathA |
>>>

>>> tatra tatra_uditam rUpam teSAm teSAm tathA tathA *x *
>>>
>>> *. *

>>>
>>> *vlm.6. These different motions appeared to them with respect to their
>>> own situations, as they saw them in their different sides.
>>>
>>> *sv.6. The self-projections of the jîvas dwelling in those universes
>>> gave them their forms and nature. Because of the essential nature of this
>>> infinite consciousness, all these keep arising and again arising, and by
>>> their own thought-force, return to a state of tranquillity;
>>>
>>> *vlm.p.6 These different motions were only apparent as they saw them
>>> from different sides.
>>>
>>>
>>>
>>> न इह एव तत्र नाम ऊर्ध्वम् न अधो न च गम-आगमाः ।
>>>
>>> na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |
>>>
>>> अन्यद् एव पदम् किम्चित् तस्माद् देह-आगमम् हि तत् ॥३।३०।७॥
>>>
>>> anyat_eva padam kimcit tasmAt_deha-Agamam hi tat ||3|30|7||
>>>
>>> .
>>>

>>> *not only here*
>>>
>>> *— there above—*
>>>
>>> *and not below*
>>>
>>> *are comings&goings*
>>>
>>> *.*
>>>
>>> *any different state whatever*
>>>
>>> *than*
>>>
>>> *That*
>>>
>>> *—even the Body.Path—*
>>>
>>> *is*
>>>
>>> *That*
>>>
>>> *.*

>>>
>>> na_iha_eva tatra nAma_Urdhvam na_adha:_na ca gama-AgamA: |
>>>
>>> anyat_eva padam kimcit tasmAt_deha-Agamam hi tat
>>>

>>> *. *

>>>
>>> *vlm. Here there were no ups and downs
>>>
>>> and no upside or below,
>>>
>>> nor any going forward or backward.
>>>
>>> Here there are no such directions as men take to be by the position of
>>> their bodies.
>>>
>>> *vlm.p.7 Here there were no ups or downs, no upside or below, and no
>>> going forward or backward. Here there are no directions as men know.
>>>
>>>
>>>
>>> उत्पद्य उत्पद्यते तत्र स्वयम् सम्वित्.स्वभावतः ।
>>>
>>> utpadya_utpadyate tatra svayam samvit.svabhAvata: |
>>>
>>> स्व.संकल्पैः शमम् याति बाल-संकल्प-जालवत् ॥३।३०।८॥
>>>
>>> sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat ||3|30|8||
>>>
>>> .
>>>

>>> *arising,*
>>>
>>> *it appears*
>>>
>>> *there*
>>>
>>> *in its own self.Becoming,*
>>>
>>> *its spontaneous Awareness,*
>>>
>>> *with its own self-Conceptions,*
>>>
>>> *till it comes to Peace*
>>>
>>> *—*
>>>
>>> *(like a boy's wandering thoughts, rAma)*
>>>
>>> *.*
>>>
>>> utpadya_utpadyate tatra svayam samvit.svabhAvata: |
>>>
>>> sva.saMkalpai: zamam yAti bAla-saMkalpa-jAlavat *x *

>>>
>>> *vlm.p.8 There is only one indefinite space in nature, as there is only
>>> one consciousness in all beings. Yet everything moves in its own way, just
>>> like wayward children take their own course.
>>>
>>> *vlm.8. There is but one indefinite space in nature, as there is but one
>>> consciousness in all beings; yet everything moves in its own way, as
>>> wayward boys take their own course.
>>>
>>> *sv.8 all this is like the spontaneous play of a child.
>>>
>>>
>>>

>>> *Raama** said—*

>>>
>>>
>>>
>>> किम् अधः स्यात् किम् ऊर्ध्वम् स्यात् किम् तिर्यक् तत्र भासुरे ।
>>>
>>> kim adha: syAt kim Urdhvam syAt kim tiryak tatra bhAsure |
>>>
>>> इति ब्रूहि मम, ब्रह्मन्, इह एव यदि न स्थितम् ॥३।३०।९॥
>>>
>>> iti brUhi mama brahman iha_eva yadi na sthitam ||3|30|9||
>>>
>>> .
>>>

>>> *what is "down", then*
>>>
>>> *?*
>>>
>>> *and what is "up"*
>>>
>>> *?*
>>>
>>> *what "across" is there*
>>>
>>> *in That Radiance*
>>>
>>> *?*
>>>
>>> *tell me this,*
>>>
>>> *brAhmaNa**,*
>>>
>>> *and how I get directions here*
>>>
>>> *.*

>>>
>>> kim adha: syAt x
>>>
>>> kim Urdhvam syAt x
>>>
>>> kim tiryak tatra bhAsure x
>>>

>>> iti brUhi mama, brahman, iha_eva yadi na sthitam *x *
>>>
>>> *. *

>>>
>>> *vlm.p.9 Râma said, "Tell me sage, why do we refer to up and down,
>>> forward and backward, if there is no such thing in space and nature?"
>>>
>>> *vlm.9. Râma said:--Tell me sir, why do we call upward and downward,
>>> forward and backward, if there are no such things in space and nature.
>>>
>>> *sv.9 RÂMA asked: What do people mean by 'above' 'below' and so on, when
>>> only the infinite is truth?
>>>
>>>
>>>

>>> *Vasishtha** said—*

>>>
>>>
>>>
>>> स=सर्व-अवरणा एते महत्य् अन्त-विवार्जिते ।
>>>
>>> sa=sarva-avaraNA* ete mahati_anta-vivArjite |
>>>
>>> ब्रह्माण्डा भान्ति दुर्दृष्टेर् व्योम्नि केशोण्ड्रको यथा ॥३।३०।१०॥
>>>
>>> brahmANDA* bhAnti dur.dRSTe:_vyomni kezoNDraka:_yathA ||3|30|10||
>>>
>>> .
>>>

>>> *everywhere*
>>>
>>> *covering.within the Great _mahat,*
>>>
>>> *these endless Cosmic Eggs,*
>>>
>>> *hard-to-see,*
>>>
>>> *shine from invisibility,*
>>>
>>> *a net*work*
>>>
>>> *in the spacious sky*
>>>
>>> *.*
>>>
>>> sa=sarva*-*AvaraNa*.veiling/emveloping* –

>>>
>>> ete
>>>
>>> mahati_anta-vivArjite |
>>>
>>> brahmANDA:_bhAnti dur.dRSTe:
>>>

>>> vyomni kezoNDraka:_yathA *x *
>>>
>>> *. *

>>>
>>> * #kezoNDuka: #kezoNDraka: ‑ a net-like apparition seen while the eyes
>>> are shut.
>>>
>>> ~vwv.1401. For one with wrong perception, these universes, with all
>>> their coverings, appear in the great sky (of Consciousness) which is
>>> without a limit, as balls of hair (appear) in the sky (for one with
>>> defective vision).
>>>
>>> *vlm.10. Vasishtha said:--There is but one space enveloping all things,
>>> and the worlds which are seen in the infinite and indiscernible womb of
>>> vacuity, are as worms moving on the surface of water.
>>>
>>>
>>>
>>> अ-स्वातन्त्र्यात् प्रधावन्ति पदार्थाः सर्वे एव यत् ।
>>>
>>> a-svAtantryAt pra.dhAvanti padArthA: sarve eva yat |
>>>
>>> ब्रह्माण्डे पार्थिवो_भागस् तद् अधस् तु ऊर्ध्वम् अन्यथा ॥३।३०।११॥
>>>
>>> brahmANDe pArthiva:_bhAga:_tat_adha:_tu_Urdhvam anyathA ||3|30|11||
>>>
>>> .
>>>

>>> *not*
>>>
>>> *on.their.own*
>>>
>>> *do all things run*
>>>
>>> *that are in a Cosmic brahma.Egg*
>>>
>>> *.*
>>>
>>> *the material part*
>>>
>>> *has its down*
>>>
>>> *or otherwise*
>>>
>>> *up*
>>>
>>> *.*

>>>
>>> *jd. where what is down is also up.
>>>
>>> *vlm.11. All these bodies that move about in the world by their want of
>>> freedom (i. e. by the power of attraction), are thought to be up and down
>>> by our position on earth.
>>>
>>> *AS. I interpret this as describing the "gravity", at least in relation
>>> to earth. In the part of space where all objects move involuntarily (i.e.
>>> in a gravitational field) the part near earth (pArthiva: bhAga:) is down
>>> and the others are up. He goes on to say that there are other parts where
>>> the notions of up and down can get distorted or reversed or become
>>> meaningless. The whole world is described like a "net" (kezoNDraka) to one
>>> who does not see [it] properly.
>>>
>>>
>>> पिपीलिकानाम् महताम् व्योम्नि वर्तुल-लोष्टके ।
>>>
>>> pipIlikAnAm mahatAm vyomni vartula-loSTake |
>>>
>>> दशा-दिक्कम् अधः पादाः पृष्ठम् ऊर्ध्वम् उदाहृतम् ॥३।३०।१२॥
>>>
>>> dazA-dikkam adha: pAdA: pRSTham Urdhvam ud.AhRtam ||3|30|12||
>>>
>>> .
>>>

>>> *an endlessly exploring ant crawls a ball in the spacious sky*
>>>
>>> *.*
>>>
>>> *whatever may seem "down" to him may also be considered "up"*
>>>
>>> *.*

>>>
>>> *jd. imagine the whole globe covered with ants
>>>
>>> they are a collective
>>>
>>> what's up for them
>>>
>>> related to the sphere?
>>>
>>> *vlm.12. So when there is a number of ants on an earthen ball, all its
>>> sides are reckoned below which are under their feet, and those as above
>>> which are over their backs.
>>>
>>> *AS. dazadikkam = (ants) in all ten directions. This is the usual
>>> explanation why the earth can be a sphere and yet people below don't fall
>>> down! For down is only locally defined(:-))
>>>
>>> *jd. I reduce the army to make the example clearer.
>>>
>>> वृक्ष-वल्मीक-जालेन केषाम्.चित्.हृदि भूतलम् ।
>>>
>>> vRkSa-valmIka-jAlena keSAm.cit.hRdi bhUtalam |
>>>
>>> स.सुर-अनर-दैत्येन वेष्टितम् व्योम निर्मलम् ॥३।३०।१३॥
>>>
>>> sa.sura-anara-daityena veSTitam vyoma nirmalam ||3|30|13||
>>>
>>> .
>>>

>>> *with all its net of trees and anthills,*
>>>
>>> *with whatever*
>>>
>>> *in the Heart*
>>>
>>> *is Earth*
>>>
>>> *with all its sura.Brightlings & inhuman daitya.Demons*
>>>
>>> *so*
>>>
>>> *the stainless Sky is dressed*
>>>
>>> *.*
>>>
>>> vRkSa-valmIka-jAlena
>>>
>>> keSAm.cit.hRdi bhUtalam |
>>>
>>> sa.sura-anara-daityena
>>>
>>> veSTitam vyoma nirmalam *x *
>>>
>>> *. *

>>>
>>> *AS. ... For some worlds (keSAm.cit hRdi) the earth is occupied by a
>>> network of trees and hillocks and the clear sky is occupied by all
>>> including gods to humans and demons.
>>> *jd. (reading sa.sura-A-nara).
>>>
>>> *AB reads a-nara non-Human: -AB. vyoma tu surair anarair nara-bhinnair
>>> nara-sadRzai: ||
>>>
>>> *vlm.13. Such is this ball of the earth in one of these worlds, covered
>>> by vegetables and animals moving on it, and by devas, demons and men
>>> walking upon it.
>>>
>>>
>>>
>>> सम्भूतम् सह भूतेन स=ग्राम-पुर-पर्वतम् ।
>>>
>>> sambhUtam saha bhUtena sa=grAma-pura-parvatam |
>>>
>>> इदम् कल्पन-भूतेन पक्व-अक्षोटम् इव त्वचा ॥३।३०।१४॥
>>>
>>> idam kalpana-bhUtena pakva-akSoTam iva tvacA ||3|30|14||
>>>
>>> .
>>>

>>> *it*
>>>
>>> *is*
>>>
>>> *filled with being*
>>>
>>> *:*
>>>
>>> *with towns,*
>>>
>>> *with cities,*
>>>
>>> *with mountains*
>>>
>>> *:*
>>>
>>> *yet all This is only imagined being*
>>>
>>> *—*
>>>
>>> *like the wrinkled skin of a roast walnut*
>>>
>>> *.*

>>>
>>> sambhUtam saha bhUtena sa=grAma-pura-parvatam |
>>>
>>> idam kalpana-bhUtena pakva-akSoTam iva tvacA
>>>

>>> *. *

>>>
>>> *vlm.14. It is covered also by cities, towns and mountains, and their
>>> inhabitants and productions, like the walnut by its coat.
>>>
>>>
>>>
>>> यथा विन्ध्य.वन-आभोगे प्रस्फुरन्ति करेणवः ।
>>>
>>> yathA vindhya.vana-Abhoge pra.sphuranti kareNava: |
>>>
>>> तथा तस्मिन् पराभोगे ब्रह्माण्ड-त्रसरेणवः॥१५॥
>>>
>>> tathA tasmin parAbhoge brahmANDa-trasareNava: ||15||
>>>
>>> .
>>>

>>> *in vindhya.Forest mighty herds of elephants abound*
>>>
>>> *+*
>>>
>>> *in*
>>>
>>> *That*
>>>
>>> *supreme fulness,*
>>>
>>> *there abound*
>>>
>>> *Cosmic Eggs*
>>>
>>> *—*
>>>
>>> *a great cloud of dust*
>>>
>>> *.*
>>>
>>> yathA vindhya.vana-Abhoge x
>>>
>>> pra.sphuranti kareNava: *x*
>>>
>>> tathA tasmin parAbhoge x
>>>
>>> brahmANDa-trasareNava: *x *
>>>
>>> *. *

>>>
>>> *vlm.15 Like elephants appearing as pigmies in the Vindhyan Mountains,
>>> these worlds appear as particles in the vast expanse of space.
>>>
>>>
>>>
>>> तस्मिन् सर्वम् ततः सर्वम् तत् सर्वम् सर्वतश् च यत् ।
>>>

>>> tasmin sarvam tata: sarvam tat sarvam sarvata*:_c*a yat |

>>>
>>> तच् च सर्व.मयो नित्यम् तथा तत् अणुकम् प्रति ॥३।३०।१६॥
>>>
>>> tat_ca sarva.maya:_nityam tathA tat_aNukam prati ||3|30|16||
>>>
>>> .
>>>

>>> *all*
>>>
>>> *is*
>>>
>>> *in That*
>>>
>>> *.*
>>>
>>> *all*
>>>
>>> *is*
>>>
>>> *from That*
>>>
>>> *--*
>>>
>>> *for*
>>>
>>> *That*
>>>
>>> *is*
>>>
>>> *all in all*
>>>
>>> *.*
>>>
>>> *and That is all of all*
>>>
>>> *eternally,*
>>>
>>> *an atomic composition*
>>>
>>> *.*

>>>
>>> tasmin sarvam
>>>
>>> tata: sarvam
>>>
>>> tat sarvam sarvata:_ca yat |
>>>
>>> tat_ca sarva.maya:_nityam
>>>

>>> tathA tat_aNukam prati * -* *x *
>>>
>>> *. *

>>>
>>> *vlm.16. Every thing that is any where, is produced from and subsists in
>>> space. It is always all in all things, which are contained as particles in
>>> it.
>>>
>>>
>>>
>>> शुद्ध-बोध=मये तस्मिन् परम-आलोक-वारिधौ ।
>>>
>>> zuddha-bodha=maye tasmin parama-Aloka-vAridhau |
>>>
>>> अजस्रम् एत्य गच्छन्ति ब्रह्म.अण्ड-आख्याः_तरङ्गकाः ॥३।३०।१७॥
>>>
>>> ajasram etya gacchanti brahma.aNDa-AkhyA:_taraGgakA: ||3|30|17||
>>>
>>> .
>>>

>>> *come from pure-realization,*
>>>
>>> *in a supreme ocean of light,*
>>>
>>> *forever going,*
>>>
>>> *they go.on,*
>>>
>>> *the flowing waves of Cosmic Eggs*
>>>
>>> *.*

>>>
>>> *vlm.17. Such is the pure vacuous space of the Divine understanding,
>>> that like an ocean of light, contains these innumerable worlds, which like
>>> the countless waves of the sea, are revolving for ever in it.
>>>
>>>
>>>
>>> अन्तः-शून्याः स्थिताः केचित् संकल्प-क्षय-रात्रयः ।
>>>
>>> anta:-zUnyA: sthitA: kecit saMkalpa-kSaya-rAtraya: |
>>>
>>> तरङ्गा इव तोये ऽब्धौ प्रोह्यन्ते शून्यता-अर्णवे ॥३।३०।१८॥
>>>
>>> taraGgA* iva toye_abdhau prohyante zUnyatA-arNave ||3|30|18||
>>>
>>> .
>>>

>>> *in their own inner emptiness,*
>>>
>>> *sometimes*
>>>
>>> *after Doomsday Night*
>>>
>>> *they burst*
>>>
>>> *like the waves of the oceans and seas*
>>>
>>> *in*
>>>
>>> *the emptiness-ocean*
>>>
>>> *.*

>>>
>>> *vlm.18. Some of these are hollow within, and others as dark as the
>>> darkness in the end of a kalpa age: and they are all moving about in the
>>> ocean of vacuity, like the waves of the sea.
>>>
>>> *AS. Some worlds stay completely empty like nights where even the
>>> thoughts are subdued (saMkalpa-kSaya-rAtraya: - perhaps, dreamless nights);
>>> like waves on water (taraGgA iva toye) they float around in the ocean of

>>> emptiness (zUnyatA*-a*rNave prohyante)

>>>
>>>
>>> केषाम्चिद् अन्तः कल्पान्तः प्रवृत्तो घर्घर.आरवः ।
>>>
>>> keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |
>>>
>>> न श्रुतो ऽन्यैर् न च ज्ञातः स्वभावेन रस.आकुलैः ॥३।३०।१९॥
>>>
>>> na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: ||3|30|19||
>>>
>>> .
>>>

>>> *whose*
>>>
>>> *(when Doomsday limits Consciousness) *
>>>
>>> *are *
>>>
>>> *the gurgling roars, unheard by others and unknown,*
>>>
>>> *a misery of their own confounding*
>>>
>>> *?*
>>>
>>> keSAm.cit_anta: kalpAnta: pravRtta:_gharghara-Arava: |
>>>
>>> na zruta:_anyai:_na ca jJAta: svabhAvena rasa.Akulai: *x *
>>>
>>> *. *

>>>
>>> *vlm.19. Some of these are whirling about with a jarring noise forever,
>>> which is neither heard by nor known to any body. It is like the motion of
>>> men addicted to earthly pursuits by their nature.
>>>
>>> *AS. Some have the roar of the ultimate destruction (ghargharArava:
>>> kalpAnta:) has already started, but it is not heard, not even known, by
>>> others engrossed in their own pleasures.
>>>
>>>
>>> अन्येषाम् प्रथम-आरम्भे शुद्ध-भूषु विजृम्भते ।
>>>
>>> anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |
>>>
>>> सर्गः सम्सिक्त-बीजानाम् कोशे ऽङ्कुर-कला_यथा ॥३।३०।२०॥
>>>
>>> sarga: samsikta-bIjAnAm koze_aGkura-kalA_yathA ||3|30|20||
>>>
>>> .
>>>

>>> *for others,*
>>>
>>> *in the primal state,*
>>>
>>> *there's pure Becoming,*
>>>
>>> *expanding into creation,*
>>>
>>> *the way that seeds*
>>>
>>> *when watered*
>>>
>>> *burst*
>>>
>>> *into new shoots*
>>>
>>> *.*
>>>
>>> anyeSAm prathama-Arambhe zuddha-bhUSu vijRmbhate |
>>>
>>> sarga: samsikta-bIjAnAm koze_'Gkura-kalA_yathA *x *
>>>
>>> *. *

>>>
>>> *vlm.20. Some of these are now growing in form, as.if they were newly
>>> created, and are in the course of their development, like sprouts in the
>>> cells of seeds newly sown in the ground.
>>>
>>>
>>>
>>> 21
>>>
>>> महाप्रलय-सम्पत्तौ सूर्य.अर्चिर् विद्युतो ऽद्रयः ।
>>>
>>> mahApralaya-sampattau sUrya.arci:_vidyuta:_adraya: |
>>>
>>> प्रवृत्ता गलितुम् केचित् तापे हिम.कणा इव ॥३।३०।२१॥
>>>
>>> pravRttA galitum kecit tApe hima.kaNA* iva ||3|30|21||
>>>
>>> .
>>>

>>> *when the Great Doomsday comes.to.be <http://comes.to.be>*
>>>
>>> *the sunlight melts mountains*
>>>
>>> *like snowflakes*
>>>
>>> *:*
>>>
>>> *touched by the sun's heat they flow like rivers*
>>>
>>> *.*
>>>
>>> mahApralaya-sampattau x sUrya-arci:_vidyuta:_adraya: *x *pravRttA
>>> galitum kecit x
>>>
>>> tApe hima.kaNA* iva *x *

>>>
>>> *vlm.21. Some of these are melting away as icicles under heat, like the
>>> mountains that were melted down by the burning sun and heavenly fire, at
>>> the dissolution of the world.
>>>
>>> *AS. The words sUryArcirvidyuta'draya: should means sun rays,
>>> lightenings and mountains. These are ready to melt down after the rest is
>>> burnt up - like snow particles in hot weather.
>>>
>>> आ-कल्पम् निपतन्त्य् एव केचिद् अप्राप्त-भूमयः ।
>>>
>>> A-kalpam nipatanti_eva kecit_a.prApta-bhUmaya: |
>>>
>>> यावद् विशीर्य जायन्ते तथा सम्विन्मयाः किल ॥३।३०।२२॥
>>>
>>> yAvat_vizIrya jAyante tathA samvit.mayA: kila ||3|30|22||
>>>
>>> .
>>>

>>> *and*
>>>
>>> *with the kalpa*
>>>
>>> *they melt down*
>>>
>>> *until they lose solidity and are dissolved*
>>>
>>> *being made of mere samvit.Awareness*
>>>
>>> *.*

>>>
>>> A-kalpam nipatanti_eva
>>>
>>> kecit_a.prApta-bhUmaya: |
>>>
>>> yAvat_vizIrya jAyante
>>>

>>> tathA samvin.mayA: kila *x *
>>>
>>> *. *

>>>
>>> *AS. Some stay till the end of kalpa (Akalpam yAvad nipatanti) without
>>> ever solidifying (aprAptabhUmaya:) and after dissolution are reborn and
>>> thus are pure Consciousness.
>>> *vlm.22. Others have been continually falling downward without gaining
>>> the ground, till at last they dwindle away, and melt into the divine
>>> Intellect.
>>>
>>>
>>>
>>> स्तब्धा इव स्थिताः केचित् केशोण्ड्रकम् इव अम्बरे ।
>>>
>>> stabdhA* iva sthitA: kecit kezoNDrakam iva_ambare |
>>>
>>> वायोः स्पन्दा इव आभान्ति तथा प्रोदित-सम्विदाः ॥३।३०।२३॥
>>>
>>> vAyo: spandA* iva_AbhAnti tathA prodita-samvidA: ||3|30|23||
>>>
>>> .
>>>

>>> stabdha*.xx-*A* iva sthitA: kecit
>>>
>>> kezoNDraka*.xx-*m iva_ambare |
>>>
>>> vAyo: spandA* iva_AbhAnti
>>>
>>> tathA prodita*.xx-*samvidA: * -* *x *
>>>
>>> *. *
>>>
>>> *sometimes they're stable,*
>>>
>>> *as.if stock-still,*
>>>
>>> *like a net seen in the sky,*
>>>
>>> *or*
>>>
>>> *like the blowing of the wind*
>>>
>>> *they appear*
>>>
>>> *uttered by Awareness*
>>>
>>> *.*

>>>
>>> *vlm. Others are as immovable in the air, as the animalculae in the
>>> water, which are moved to and fro by the wind, without any sign of motion
>>> or sensation in them.
>>>
>>> *AS. Some worlds stay completely still in the space, like a net; there
>>> awakened minds appear like vibrations of wind.
>>>

>>> #*kezoNDraka*, #kezoNDuka - a knot of hair; net-like apparitions seen

>>> while the eyes are shut +
>>>
>>>
>>>
>>> आचारात् वेद-शास्त्राणाम् आद्यम् एव अन्यथा उदिते ।
>>>
>>> AcArAt_veda-zAstrANAm Adyam eva_anyathA_udite |
>>>
>>> आरम्भः अपि तथा अन्येषाम् अनित्यः सम्स्थितः क्रमः ॥३।३०।२४॥
>>>
>>> Arambha:_api tathA_anyeSAm anitya: samsthita: krama: ||3|30|24||
>>>
>>> .
>>>

>>> *according-to the teaching of veda and zAstra,*
>>>
>>> *anything arisen*
>>>
>>> *is*
>>>
>>> *only Primal*
>>>
>>> *:*
>>>
>>> *though it has a beginning,*
>>>
>>> *it becomes instability*
>>>
>>> *.*
>>>
>>> AcArAt_veda-zAstrANAm Adyam eva - anyathA.*otherwise* – udite.*in/when
>>> arisen *= Arambha:_api tathA_anyeSAm anitya: samsthita: krama: *x *
>>>
>>> *. *

>>>
>>> *vlm. Again nothing is stable in nature, but every thing is as changeful
>>> as the acts and usages enjoined in the Vedas and sástras, are altered and
>>> succeeded by others.
>>>
>>> *AS. When the scriptures arise differently in the prior world, they do
>>> likewise in the following; then the activities also change in the following
>>> worlds. The sequences are not fixed!
>>>
>>>
>>>
>>> केचिद् ब्रह्म.आदि-पुरुषाः केचिद् विष्ण्व्.आदि-सर्गपाः ।
>>>
>>> kecit_brahma.Adi-puruSA: kecit_viSNu.Adi-sargapA: |
>>>
>>> केचिच् च अन्य.प्रजा-नाथाः केचिन् निर्नाथ-जन्तवः ॥३।३०।२५॥
>>>
>>> kecit_ca_anya.prajA-nAthA: kecit_nirnAtha-jantava: ||3|30|25||
>>>
>>> .
>>>

>>> *sometimes*
>>>
>>> *it is*
>>>
>>> *brahmA*
>>>
>>> *the Arch-Person,*
>>>
>>> *sometimes*
>>>
>>> *viSNu*
>>>
>>> *is Creation's Lord;*
>>>
>>> *and sometimes*
>>>
>>> *there's a different Lord;*
>>>
>>> *sometimes*
>>>
>>> *not any Lord at all*
>>>
>>> *.*
>>>
>>> kecit_brahma.Adi-puruSA: *x*
>>>
>>> kecit_viSNu.Adi-sargapA: *x*
>>>
>>> kecit_ca_anya.prajA-nAthA: *x*
>>>
>>> kecit_nirnAtha-jantava: *x *
>>>
>>> *. *

>>>
>>> *vlm.25 There are other Brahmas and other patriarchs, and many viSNus
>>> and many _indra_s, one after the other. We have different kings of men, and
>>> sometimes no ruler of them.
>>>
>>>
>>>
>>> केचिद् विचित्र-सर्ग.ईशाः केचिद् तिर्यङ्-मय-अन्तराः ।
>>>
>>> kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |
>>>
>>> केचिद् एक.अर्णवापूर्णा इतरे जनि-वर्जिताः ॥३।३०।२६॥
>>>
>>> kecit_eka-arNavÂpUrNA* itare jani-varjitA: ||3|30|26||
>>>
>>> .
>>>
>>> kecit_vicitra-sarga.IzA: kecit_tiryak.maya-antarA: |
>>>

>>> kecit_eka-arNavÂpUrNA* itare jani-varjitA: * -* *x *
>>>
>>> *. *
>>>
>>> *some*
>>>
>>> *are Lords of their creations;*
>>>
>>> *some*
>>>
>>> *live within earth-crawling forms;*
>>>
>>> *some are one overflowing ocean, or otherwise deprived of birth*
>>>
>>> *.*

>>>
>>> *vlm.26. Some are as men and lords of others (Ishas), in this multiform
>>> creation, and some are creeping and crooked living beings on earth; some
>>> kinds are as full as the waters of the ocean, and others have become quite
>>> extinct in the world.
>>>
>>>
>>>
>>> केचिच्_छिल-अङ्ग-निष्पिण्डाः केचित् कृमि.मय-अन्तराः ।
>>>
>>> kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |
>>>
>>> केचिद् देव.मया एव केचिन् नर.मय-अन्तराः ॥३।३०।२७॥
>>>
>>> kecit_deva.mayA* eva kecit_nara.maya-antarA: ||3|30|27||
>>>
>>> .
>>>

>>> *some*
>>>
>>> *are as dense as stones;*
>>>
>>> *some*
>>>
>>> *take the form of worms,*
>>>
>>> *but then*
>>>
>>> *sometimes*
>>>
>>> *the form of gods,*
>>>
>>> *and sometimes then the forms of men*
>>>
>>> *.*
>>>
>>> kecit_zila-aGga-niSpiNDA: kecit kRmi.maya-antarA: |
>>>
>>> kecit_deva.mayA* eva kecit_nara.maya-antarA: *x *
>>>
>>> *. *

>>>
>>> *vlm.27. Some are as hard as solid stones, and others as soft as the
>>> poor insects and worms; some are of godly figures as the giants, and others
>>> of puny human forms.
>>>
>>>
>>>
>>> केचिद् इति आन्धकार-आड्यास् तथा शीलित-जन्तवः ।
>>>
>>> kecit_iti_AndhakAra-ADhyA:_tathA zIlita-jantava: |
>>>
>>> केचिद् इति अ-प्रकाश-आड्यास् तथा शीलित-जन्तवः ॥३।३०।२८॥
>>>
>>> kecit_iti_a-prakAza-ADhyA:_tathA zIlita-jantava: ||3|30|28||
>>>
>>> .
>>>
>>> kecit_iti_AndhakAra-ADhyA:_
>>>
>>> tathA zIlita-jantava: |
>>>
>>> kecit_iti_a-prakAza-ADhyA:
>>>

>>> tathA zIlita-jantava: * -* *x *
>>>
>>> *. *
>>>
>>> *sometimes*
>>>
>>> *in blindiness abounding,*
>>>
>>> *thus *
>>>
>>> *they are creatures of such a character;*
>>>
>>> *sometimes in lightlessness abounding,*
>>>
>>> *they are creatures of such a character*
>>>
>>> *.*

>>>
>>> *vlm.28. Some are quite blind and suited to darkness (as owls and moles
>>> and bats); others are suited to light (as men, birds and beasts), and some
>>> to both (as cats and rats).
>>>
>>> *sv.28 some are pervaded by dense darkness;
>>>

>>> #*zIlita - *mfn. practised , exercised &c. ; inhabited , frequented

>>> Gi1t. ; (ifc.) prepared or made of ib. ; n. practice , conduct MW. +
>>>
>>>
>>>
>>> केचिद् मशक-सम्पूर्णा उदुम्बर-फल-श्रियः ।
>>>
>>> kecit_mazaka-sampUrNA* udumbara-phala-zriya: |
>>>
>>> नित्यम् शून्य-अन्तराः केचिद् शून्य.स्पन्द-आत्म=जन्तवः ॥३।३०।२९॥
>>>
>>> nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||
>>>
>>> .
>>>
>>> kecit_mazaka-sampUrNA* udumbara-phala-zriya: |
>>>
>>> nityam zUnya-antarA: kecit_zUnya.spanda-Atma=jantava: ||3|30|29||
>>>
>>> .
>>>

>>> *some*
>>>
>>> *are bugs infesting the juicy fruit of a fig-tree;*
>>>
>>> *ever-empty within,*
>>>
>>> *some*
>>>
>>> *are without a vibrant self*
>>>
>>> *.*

>>>
>>> *vlm.29. Some are born as gnats sucking the juice of the fruits of the
>>> fig tree; while others are empty within, and fly about and feed upon the
>>> air.
>>>
>>> *sv.29 29-30 in some gods dwell; some are forever illumined. Some seem
>>> to be heading towards dissolution; some seem to be falling in space towards
>>> destruction.
>>>
>>>
>>>
>>> सर्गेण तादृशेन अन्ये पूर्णा ये ऽन्तर्धियाम् इह ।
>>>
>>> sargeNa tAdRzena_anye pUrNA* ye_'ntar.dhiyAm iha |
>>>
>>> कल्पनाम् अपि न आयान्ति व्योम-पूर्ण-अचलः_यथा ॥३।३०।३०॥
>>>
>>> kalpanAm api na_AyAnti vyoma-pUrNa-acala:_yathA ||3|30|30||
>>>
>>> .
>>>
>>> sargeNa tAdRzena_anye pUrNA* ye_antardhiyAm iha |
>>>
>>> kalpanAm api na_AyAnti
>>>

>>> vyoma-pUrNa-acala:_yathA * -* *x *
>>>
>>> *. *
>>>
>>> *and*
>>>
>>> *with creation filled*
>>>
>>> *with that kind*
>>>
>>> *or another kind*
>>>
>>> *are those who shun such covering*
>>>
>>> *—only imagining—*
>>>
>>> *still as the sky*
>>>
>>> *.*

>>>
>>> *AS. Worlds filled with such hidden life (tAdRzAnyena sargeN antardhiyAm
>>> pUrNAH) cannot even be imagined (kalpanAmapi na AyAnti), like a mountain
>>> with interior sky.
>>> *vlm.30. The world is thus filled with creature beyond the conception of
>>> Yogis, and we can not form even a guess-work of the beings that fill the
>>> infinite vacuum.
>>>
>>> *sv. in some gods dwell; some are forever illumined. Some seem to be
>>> heading towards dissolution; some seem to be falling in space towards
>>> destruction.
>>>
>>>
>>>
>>> तादृग्-अम्बरम् एतेषाम् महाकाशम् ततम् स्थितम् ।
>>>
>>> tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |
>>>
>>> आ=जीवितम् प्रगच्छद्भिर् विष्ण्व्.आद्यैर् यन् न मीयते ॥३।३०।३१॥
>>>
>>> A=jIvitam pra.gacchadbhi:_viSNu.Adyai:_yat_na mIyate ||3|30|31||
>>>
>>> .
>>>

>>> *That-wise, *
>>>
>>> *the sky of these is just Great Space extended,*
>>>
>>> *situate*
>>>
>>> *so*
>>>
>>> *that*
>>>
>>> *neither by viSNu nor all such Gods is it to be measured*
>>>
>>> *.*

>>>
>>> tAdRk-ambaram eteSAm mahAkAzam tatam sthitam |
>>>

>>> A=jIvitam pragacchadbhi:_viSNu-Adyai:_yat_na mIyate *x *
>>>
>>> *. *

>>>
>>> *vlm. This world is the sphere of these living beings; but the great
>>> vacuum spreading beyond it, is so extensive, that it is immeasurable by the
>>> gods Vishnu and others, were they to traverse thru it, for the whole of
>>> their lives.
>>>
>>>
>>>
>>> प्रत्येकस्य अण्ड-गोलस्य स्थितः कटक-रत्नवत् ।
>>>
>>> pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |
>>>
>>> भूत-आकृष्टि.करो भावः पार्थिवः स्व.स्वभावतः ॥३।३०।३२॥
>>>
>>> bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: ||3|30|32||
>>>
>>> .
>>>

>>> *each Egg-globe*
>>>
>>> *is*
>>>
>>> *like a bracelet with beings for its jewels*
>>>
>>> *.*
>>>
>>> *those beings are attracted there,*
>>>
>>> *to an earth fit for their kind*
>>>
>>> *.*
>>>
>>> pratyekasya_aNDa-golasya sthita: kaTaka-ratnavat |
>>>
>>> bhUta-AkRSTi.kara:_bhAva: pArthiva: sva.svabhAvata: *x *
>>>
>>> *. *

>>>
>>> *vlm.32. Every one of these etherial globes, is encircled by a belt
>>> resembling a golden bracelet; and has an attractive power like the earth to
>>> attract other objects.
>>>
>>> *AS. Like a jewel in a bracelet each spherical world possesses by their
>>> nature, an attractive force for all objects like that of earth. This is his
>>> clearest statement of gravitation, although it is not quite universal
>>> gravitation!
>>>
>>>
>>> यः सर्व.विभवो ऽस्माकम् धियाम् न विषयम् ततः ।
>>>
>>> ya: sarva.vibhava:_asmAkam dhiyAm na viSayam tata: |
>>>
>>> तज्.जगत्-कथने शक्तिर् न मम अस्ति महामते ॥३।३०।३३॥
>>>
>>> tat.jagat-kathane zakti:_na mama_asti mahA.mate ||3|30|33||
>>>
>>> .
>>>

>>> *as for what's all-powerful,*
>>>
>>> *as we conceive,*
>>>
>>> *all about that*
>>>
>>> *That*
>>>
>>> *and the World,*
>>>
>>> *I can't explain even to a clever thinker like you*
>>>
>>> *.*
>>>
>>> ya: sarva.vibhava*.evolved.power-*: asmAkam dhiyAm*.xx-* na viSaya*.scope/sense.object
>>> -*m
>>>
>>> tata: |
>>>
>>> tat.jagat-kathane zakti: - *the power to describe that world - *
>>>
>>> na mama_asti – *is not mine, - *mahA.mate *– clever boy... *
>>>
>>> *. *

>>>
>>> *AS. ... Despite our total power (of knowledge asmAkam savarvibhava: ),
>>> I don't have the power to describe the world which is not graspable by
>>> intelligence.
>>> *vlm.33. I have told you all about the grandeur of the universe to my
>>> best knowledge, any thing beyond this, is what I have no knowledge of, nor
>>> power to describe.
>>>

>>> भू #bhU - #*vibhava *has three vi.Effective senses: *power*ful,
>>> influential, rich • being *everywhere* • developing, *evolving* (with
>>> vaiSNavas "the evolution of the Supreme Being into secondary forms") • *power,
>>> *influence upon (loc.) • the vi.Affective sense is *emancipation from
>>> existence* o&r destruction (of the world) •-• v.-*mada m. -* the pride
>>> of power • - *vAg*-v. -m.- (having) a wealth of words, command of

>>> language.
>>>
>>>
>>>
>>> भीम-अन्धकार-गहने सु.महत्य् अरण्ये
>>>
>>> bhIma-andhakAra-gahane su.mahati_araNye
>>>
>>> नृत्यन्त्य् अदर्शित-परस्परम् एव मत्ताः ।
>>>
>>> nRtyanti_a.darzita-parasparam eva mattA: |
>>>
>>> यक्षा यथा प्रवितते परम.अम्बरे अन्तर्
>>>
>>> yakSA* yathA pra.vitate parama.ambare_antar
>>>
>>> एवम् स्फुरन्ति सु.बहूनि महा.जगन्ति ॥३।३०।३४॥
>>>
>>> evam sphuranti su.bahUni mahA.jaganti ||3|30|34||
>>>
>>> .
>>>

>>> *in the fearsome-blinding-abyss,*
>>>
>>> *in that immense forest,*
>>>
>>> *they dance,*
>>>
>>> *not seeing one another,*
>>>
>>> *like lunatics let loose:*
>>>
>>> *like yakSa Goblins dancing in the Supreme Sky*
>>>
>>> *there*
>>>
>>> *emanate*
>>>
>>> *in*
>>>
>>> *That*
>>>
>>> *the mighty multitudes of worlds*
>>>
>>> *.*

>>>
>>> bhIma-andhakAra-gahane su.mahati_araNye
>>>
>>> nRtyanti_a.darzita-parasparam eva mattA: |
>>>
>>> yakSA* yathA pra.vitate parama-ambare_antar
>>>
>>> evam sphuranti su.bahUni mahA.jaganti
>>>

>>> *x *
>>>
>>> *. *

>>>
>>> *vlm.34. There are many other large worlds, rolling thru the immense
>>> space of vacuum, as the giddy goblins of Yakshas revel about in the dark
>>> and dismal deserts and forests, unseen by others.
>>>
>>> *sv.31 31-34 Since consciousness exists everywhere for ever, creation of
>>> these universes and their dissolution also goes on everywhere for ever. All
>>> these are held together by a mysterious omnipresent power. Râma, everything
>>> exists in the one infinite consciousness; everything arises from it; it
>>> alone is everything.
>>>
>>> *AS. As intoxicated yakshas dance in the extensive huge forest in deep
>>> total darkness, unseen by each other, likewise, inside the great space a
>>> multitude of huge worlds oscillate. The word bhIma need not always be
>>> "fearsome" despite its dictionary meaning! It can mean intensive, mighty,
>>> powerful etc. Here, I think "total" has the right sense.
>>>
>>>
>>>
>>>
>>>

>>> *o*ॐ*m*
>>>
>>>
>>>
>>> +++
>>>
>>>
>>>
>>> *FM.3.31 *

>>>
>>> fm3031 1.my30 Sky Watch .z36
>>>
>>>
>>> https://www.dropbox.com/s/p0pmaf95qqx7z7c/fm3031%201.my30%20Sky%20Watch%20.z36.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>> DAILY READINGS sn 26 May, 2019
>>>
>>> fm5075 2.my26-27 What is Living.Free? .z56
>>>
>>>
>>> https://www.dropbox.com/s/gcdee1j87abzx18/fm5075%202.my26-27%20What%20is%20Living.Free%20.z56.docx?dl=0
>>>
>>> fm7083 3.my26 The Dancers and the Dance .z31
>>>
>>>
>>> https://www.dropbox.com/s/ykxtlvsfxmxsk8r/fm7083%203.my26%20The%20Dancers%20and%20the%20Dance%20.z31.docx?dl=0
>>>
>>> fm3031 1.my26-27 Sky Watch .z36
>>>
>>>
>>> https://www.dropbox.com/s/9jf46qvcnff94b8/fm3031%201.my26-27%20Sky%20Watch%20.z36.docx?dl=0
>>>
>>> --
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>>> .
>>>
>>