fm7195 3.dc01-02 On Realized Illumination .z70

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Dec 2, 2018, 10:46:09 PM12/2/18

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DAILY READINGS st 1 December, 2018

fm4026 1.dc01-02 THE GENERALS GO TO WAR .z58

https://www.dropbox.com/s/jt61goral7gwupg/fm4026%201.dc01-02%20THE%20GENERALS%20GO%20TO%20WAR%20.z58.docx?dl=0

fm6093 2.dc01-02 Abandoning All .z64

https://www.dropbox.com/s/c51t6mdmdqau5rb/fm6093%202.dc01-02%20Abandoning%20All%20.z64.docx?dl=0

fm7195 3.dc01-02 On Realized Illumination .z70

https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01-02%20On%20Realized%20Illumination%20.z70.docx?dl=0

fm7195 3.dc01-02 On Realized Illumination .z70

https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01-02%20On%20Realized%20Illumination%20.z70.docx?dl=0

oॐm

#rAma describes his condition.

On Realized Illumination

Vasishtha said—

x01

अहो नु सम्.प्रबुद्ध:_असि राघव_अघ-विघातिनी ।

वाक्_इयम् तव सम्पन्ना प्रबुद्धेषु_अवहासिनी ॥७।१९५।०१॥

aho nu sam.prabuddha:_asi rAghava_agha-vighAtinI |

vAk_iyam tava sampannA prabuddheSu_avahAsinI ||7|195|01||

aho nu sam.prabuddha:_asi x

rAghava_agha-vighAtinI |

vAk_iyam tava sampannA x

prabuddheSu_avahAsinI - x

well now

you have fully woken.up, rAghava,

it's a trouble-un.maker

what you have said

when it is attained by the awakened

it is to laugh.at

#avahas make-fun.of

#vihan #vighAtinI

#prabudh #samprabudh #samprabuddha

~sv. Bravo, O Rama, you have attained enlightenment. Your words have the power of enlightenment.

~vlm. Bravo Ráma! that you are awakened to light and enlightened in your understanding; and the words you have spoken, are calculated to destroy the darkness of ignorant minds, and rejoice the hearts of wise.

y02

विभाति_इव_असत् एव_इदम् अ-संकल्पेन शाम्यति ।

एतत् शान्ति: तु निर्वाणम् इति_एव परमार्थता ॥०२॥

कल्पना.अकल्पने रूपम् परस्य_एव_इतरस्य न.उ ।

स्पन्दन~अस्पन्दने वायो: यथा न_अत्र_एकताद्विते ॥०३॥

vibhAti_iva_asat eva_idam a-saMkalpena zAmyati |

etat zAnti: tu nirvANam iti_eva paramArthatA ||02||

all this that emanates as-if

is only Asat unSuch; with

the lack of Samkalpa Concepts

it's brought to peace: and this Peace is

"nirvANa"—in the higher sense.

vibhAti iva - as.if shining/emanating

asad eva idam - this is quite unreal

a-saMkalpena zAmyati - in the absence of saMkalpa.Concepts it is brought to peace

etat zAnti: tu nirvANam iti - and this Peace is "nirvANa"

eva paramArthatA - such is the higher sense.

~sv.2 The unreality which seems to exist here disappears when it is not conceived or thought of.

~vlm.2. These phenomenals that ever appear so very bright to our sight, lose their gloss at our want of desire and disregard of them; it is the knowledge of this truth, that is attended with our peace and tranquility, and our liberation and inexcitability.

03|o/

kalpanA.akalpane rUpam parasya_eva_itarasya na.u |

spandana~aspandane vAyo: yathA na_atra_ekatAdvite ||03||

kalpanA.akalpane rUpam parasya_eva_itarasya na.u |

spandana~aspandane vAyo: yathA na_atra_ekatAdvite ||03||

kalpana=a-kalpane rUpam –

a Form, being imagined-unimagined

parasya eva itarasya na.u - is nothing other than the Supreme

spandana~aspandane vAyor yathA - just.as in the vibrating-unvibrating of the wind

na atra ekatA~advite - there is no unity and duality here.

~sv.3 This supreme peace is nirvana and this is the supreme truth.

~vlm.3. All these imaginary sights vanish from our view, at the suppression of our imagination of them; just as the want of ventilation in the winds, reduces them to the level of the one common, and calm still air.

x04

प्रबुद्धस्य_एव या पुंस: शीला-जठरवत् स्थित: ।

शान्तौ व्यवहृतौ वा_अपि सामला मुक्तता_उच्यते ॥४॥

वयम् अस्मिन् पदे स्थित्वा राघव_अघ-विघातिनी ।

शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥०५॥

अस्मिन्_एव पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।

तिष्ठन्ति व्यवहार.स्था* अपि शान्ता* ज्ञ-रूपिण: ॥०६॥

prabuddhasya_eva yA puMsa: zIlA-jaTharavat sthita: |

zAntau vyavahRtau vA_api sAmalA muktatA_ucyate ||4||

when a fully.awakened person, solid-as-a-mountain in his Quiet,

is yet fully engaged in the world

they say he has the liberated state without a stain

~vlm.4. The enlightened man remaining unmoved as a stone, or moving quietly in his conduct in life; (i. e. who is ever unruffled in his disposition), is verily said to have his clear liberation.

y05

vayam asmin pade sthitvA rAghava_agha-vighAtinI |

zAntatve vyavahAre ca samam ittham avasthitA: ||05||

vayam asmin pade sthitvA rAghava_agha-vighAtinI |

zAntatve vyavahAre ca samam ittham avasthitA: ||05||

vayam asmin_pade sthitvA rAghava

we are settled in this state, rAghava,

agha-vighAtinI

that demolishes sin

zAntatve vyavahAre ca samam

at-peace and at-work it's the same

ittham avasthitA:

so we have a place.

~vlm.5. Look at yogis like ourselves, O Ráma, that having attained this state of liberation, have been cleansed from all our iniquities; and are now set at quite rest, even in the conduct of our worldly affairs.

~sv.5-6 We live in that state, O Rama, though we are constantly engaged in diverse activity. You, too, rest in that state and carry on your work.

#vighAta - a stroke, blow with (comp.); breaking off or in pieces; driving back, warding off; destruction, ruin; removal, prohibition, prevention, interruption, impediment, obstacle; failure, want of success. #vighAtin fighting, mbh; injuring, vet.; opposing, interrupting, kathAs.

#agh to go wrong, sin -> #agha-: sin., impurity, Mn.&c. - #anagha - sinless, vasiShTha's most frequent epithet for rAma, interpreted as "Dear boy".

asmin_eva pade nityam brahmA.viSNu.hara.Adaya: |

tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||06||

asmin_eva pade nityam brahmA.viSNu.hara.Adaya: |

tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||06||

asmin-n_eva pade

in this very state

nityam

constantly

brahmA-viSNu-harAdaya:

brahmA, viSNu, hara, and the rest

tiSThanti vyavahAra.sthA: api

tho they remain engaged in action

zAntA jJa-rUpiNa:

are at peace, as Forms of Knowledge.

~vlm.6. Know the great Gods Brahmá, ViSNu and others, to have been situated in this state of quiet and freedom, that they are remaining as pure intelligences, even while discharging the offices of their godship.

~sv. We live in that state, O Rama, though we are constantly engaged in diverse activity. You, too, rest in that state and carry on your work.

x07

शैल~उदर-स्थितिमताम् प्रबुद्धानाम् अनामयम् ।

अस्माकम् पदम् एवम् तत् आलभ्य_एतत् इह_उष्यताम् ॥०७॥

ब्रह्मणि_एवम् असत्-रूपम् अन्.उत्पन्नम् अ.भासुरम् ।

अन्.आरम्भम् अन्.आकारम् एव_इदम् भासते जगत् ॥०८॥

मृगतृष्ण~अम्बु-सदृशम् तरङ्ग~आवर्ति-वारिवत् ।

रुचक.आदि_इव कनके स्वप्न.संकल्प-शैल=वत् ॥०९॥

zaila~udara-sthitimatAm prabuddhAnAm anAmayam |

asmAkam padam evam tat Alabhya_etat iha_uSyatAm ||07||

zaila~udara-sthitimatAm - x =

prabuddhAnAm - x =

anAmayam - x =

asmAkam padam evam tad - x =

Alabhya_etat iha_uSyatAm - x.

#anAmaya

#uSya

#vAsanA

~vlm.7. Do you, O Ráma, attain the enlightenment of holy sages, and remain as still as a stone like ourselves.

~sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non-existent.

y08

brahmaNi_evam asat-rUpam an.utpannam a.bhAsuram |

an.Arambham an.AkAram eva_idam bhAsate jagat ||08||

brahmaNi_evam asat-rUpam an.utpannam a.bhAsuram |

an.Arambham an.AkAram eva_idam bhAsate jagat ||08||

brahmaNi_evam

so in the brahman.Immensity is

a.sat-rUpam

a form that is not.So,

an.utpannam a.bhAsuram

unproduced, unappearing,

an.Arambham an.AkAram eva

without inception, without form

idam bhAsate jagat

appears as the world.

~vlm.8. Ráma replied:—I see this world as a formless void, situated in the infinite vacuity of Brahma; it is an uncreated and unsubstantial nihility, and with all its visibility, it is an invisible nothing.

~sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non-existent.

z09

mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat |

rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||09||

mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat |

rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||09||

mRgatRSNa~ambu=sadRzam

mirage-water=like

taraGga~Avarti-vArivat

(say it nonstop, tarangAwartiwAriwat) like whirling waves of water

rucaka.Adi iva kanake

like the glitter.&c of gold

svapna.saMkalpa-zaila=vat

dream.conception-mountain=like.

~vlm.9. It is as the appearance of water in the mirage, and as a whirlpool in the ocean; its glare is as glitter gold in the dust, and of sands in the sandy shores of seas in sunshine.

~sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non-existent.

It is water in a Mirage,--

the whirling waves in the water

that glitters goldly.

It is like

a mountain mounted in a dream.

x10

बुद्धवान् असि चेत् राम तत् स्वबोध-विवृद्धये ।

कुरु संशय-विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥१०॥

इत्थम् नित्य~अनुभूत:_अपि शिर.स्थ:_अपि_अति.भासुर: ।

जगत्-अख्य:_अयम् आभास: कथम् नाम न विद्यते ॥११॥

राम* उवाच ।

पूर्वम् एव_इदम् उत्पन्नम् न किम्चन कदाचन ।

तेन वन्ध्या-सुतस्य_अस्य न सत्ता कल्पनात् ऋते ॥१२॥

किम् इव_अस्या* जगत्-भ्रन्ते: कारणम् प्रोत्थिता यत: ।

न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥१३॥

न च_अ-विकारम् अजरम् स-विकारम् क्षयात् ऋते ।

कारणम् क्वचित् एव_इह किम्चित् भवितुम्_अर्हति ॥१४॥

buddhavAn asi cet rAma tat svabodha-vivRddhaye |

kuru saMzaya-vicchedam pRcchata: pracchakasya me ||10||

buddhavAn_asi cedrAma

If you have come to awakening, raama

tat svabodha-vivRddhaye

kuru saMzaya-vicchedam

pRcchata: pracchakasya me

#pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon (comp.) Vās n. (= -sayana) -pracchaka mf(ikā)n. inquiring whether any one has slept well Śak

~vlm.10. Vasishtha said:—Ráma! if you have become so enlightened and intelligent, then I will tell you more for the edification of your understanding; and put some questions for your answer to them, in order to remove my doubts regarding them.

~sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non-existent.

#pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon (comp.) Vās n. (= -sayana) -pracchaka mf(ikā)n. inquiring whether any one has slept well Śak

y11

ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: |

jagat-akhya:_ayam AbhAsa: katham nAma na vidyate ||11||

ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: |

jagat-akhya:_ayam AbhAsa: katham nAma na vidyate ||11||

ittham nitya~anubhUta: api

Thus though ever-experienced,

zira.stha: api

though an overhead

ati.bhAsura:

super-brilliancy

jagat-akhya: ayam AbhAsa:

this projection called the World

katham nAma na vidyate

just how is it not known-to-be?

~vlm.11. Tell me, how can the world be a nullity, when it shines so very brightly all about and above our heads; and how can all these things, which are so resplendent to sight, and always perceptible to our senses.

~sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non-existent.

Râma said–

pUrvam eva_idam utpannam na kimcana kadAcana |

tena vandhyA-sutasya_asya na sattA kalpanAt Rte ||12||

pUrvam eva_idam utpannam na kimcana kadAcana |

tena vandhyA-sutasya_asya na sattA kalpanAt Rte ||12||

pUrvam eva_idam utpannam na kimcana kadAcana - x +

tena vandhyA-sutasya_asya na sattA kalpanAt Rte - x

pUrvam eva_idam utpannam

na kimcana kadA.cana

tena vandhyA-sutasya_asya

na sattA kalpanAt Rte

this world did not fall-out at some former time, anyhow, anywhen,

as a barren woman's son is never a reality except through our imagining.

~sv.12 RAMA replied: This world has not been created even at the very beginning. How then can be it considered to exist now?

~vlm.12. Ráma replied:—The world was never created in the beginning, nor was anything ever produced at any time, it is therefore as nil as the offspring of an unprolific woman and a creation of our imagination only.

x13

kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: |

na kAraNam vinA kArye kimcit sambhavati kva.cit ||13||

kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: |

na kAraNam vinA kArye kimcit sambhavati kva.cit ||13||

kim iva asyA: jagat-bhrante:

kAraNam protthitA yata:

na kAraNam vinA kArye

kimcit sambhavati kva.cit

~sv.13 It has no cause: how can an effect be without a cause?

~vlm.13. It is true that there is no result without its cause, or that nothing comes from nothing, but can be the cause of the world when it is a nullity, and a production of our error only.

y14

na ca_a-vikAram ajaram sa-vikAram kSayAt Rte |

kAraNam kvacit eva_iha kimcit bhavitum_arhati ||14||

na ca_a-vikAram ajaram sa-vikAram kSayAt Rte |

kAraNam kvacit eva_iha kimcit bhavitum_arhati ||14||

na ca avikAram ajaram

nor is it unchanging unfading

with-change - sAvikAram except for wear - kSayAd Rte.

wherever in the world the cause may be

kAraNam kva.cid eva iha

whatever it may be about-to.be.

kimcid bhavitum arhati

nor is it

something unchangingly unfading

but changeful

but at its end

the cause of whatever it may be about-to.be.

~vwv.1509. For a changeless and undecaying one to become changeful, nothing whatever, except destruction, can become the cause anywhere here.

~vwv.1499. Nothing here or anywhere, except destruction, can become the cause for a changeless and undecaying being to become changeful.

~vlm.14. The immutable and everlasting deity, cannot be the creator, without changing itself to a finite form; how can therefore be there a cause of this frail and finite form.

z15

ब्रह्म_एव_इदम् अन्.आख्य~आत्म कारणम् प्र.विजृंभते ।

तत् क्व कस्य कथम् नाम जगत्-शब्दार्थ-संविद: ॥१५॥

तत् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

कम्चित् काल-लवम् तिष्ठति_आतिवाहिक-देह.भृत् ॥१६॥

क्षणे वत्सर-संवित्तिम् स्वप्ने त्वम् इव चेतति ।

काकतालीय.वत् तत्र चन्द्र~अर्क.आदीन् च पश्यति ॥१७॥

संकल्प~एक~आत्मन: तस्य देश-काल-क्रिया~आन्वितम् ।

अत्यन्तम् एव व्योम्नि_एव भुवनम् भासते स्वयम् ॥१८॥

तस्मिन् मिथ्या_उपसम्पन्ने स* मिथ्या-पुरुष: तत: ।

मिथ्या_एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥१९॥

अधस्तात् ऊर्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति_अध: ।

कल्पित~अनन्त-सम्भार-पदार्थ~अनर्थ-सम्भ्रम: ॥२०॥

काकतालीयवत् तस्य संकल्पस्य भवेत् यदि ।

यत्.यथा तत्.तथा_अद्य_अपि सुस्थिराम् आत्तवान् स्थितिम् ॥२१॥

शिला वन्ध्या-सुत=मुखे व्योम-चूर्णेन रञ्जनम् ।

करोति_इति.आदिवत् इदम् मिथ्या जगत् उपस्थितम् ॥२२॥

सत्यम् एव_इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

न मिथ्यात्वम् न सत्यत्वम् किम् अपि_इदम् अजम् ततम् ॥२३॥

आकाश.कोशवत् स्वच्छम् शिला-जठरवत् घनम् ।

पाषाण-मौनवत् च_इदम् शान्तम् एव_अक्षयम् जगत् ॥२४॥

brahma_eva_idam an.Akhya~Atma kAraNam pra.vijRMbhate |

tat kva kasya katham nAma jagat-zabdArtha-saMvida: ||15||

brahmaiva_idam an.Akhya~Atma -

since it is only the brahman.Immensity

kAraNam pra.vijRMbhate -

this nameless Self generates causation

tat kva kasya katham nAma jagat-zabdArtha-saMvida: -

just where is it, for whom & how is this "world" understood to be

~vlm.15. It is the unknown and nameless Brahma, that shows himself as the cause of the world, which having proceeded from him is his very self, nor does the word world bear any other sense at all, (nor it can be made to bear any other sense).

x16

tat anAkhye pade zAnte cirAt pratham acetanam |

kamcit kAla-lavam tiSThati_AtivAhika-deha.bhRt ||16||

tat anAkhye pade zAnte cirAt pratham acetanam |

kamcit kAla-lavam tiSThati_AtivAhika-deha.bhRt ||16||

tat anAkhye pade zAnte cirAt

that nameless state in peace for.long

pratham a-cetanam - x =

kam.cit kAla-lavam tiSThati - x =

AtivAhika-deha.bhRt - Traveler-body-borne.

~vlm.16. The first intelligence named as the God Brahmá, rises from and abides for a little while, that unknown and nameless category of the universal spirit, as the conscious soul and having a spiritual body. (This is called the jivátma or the living soul with a personal body of it).

y17

kSaNe vatsara-saMvittim svapne tvam iva cetati |

kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||17||

kSaNe vatsara-saMvittim svapne tvam iva cetati |

kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||17||

kSaNe

in an instant

vatsara-saMvittim

the samvitti.Cognition/Awareness of a year

svapne

in a dream

tvam iva cetati

it conceives as-if you

kAkatAlIyavat

like the Coconut Crow

tatra candra~arka~AdIn_ca pazyati

and there it sees the sun, moon, &c.

~vlm.17. It then comes to see on a sudden, the luminaries of the sun and moon and the heavenly hosts, rising in the infinity of the Divine Mind, and thinks a small moment as a long year as its reverie of a dream. (The Morning and evening of the creation of Brahmá, occupying many a year of mortals).

~sv. [paraphrase] I...In a dream a moment is experienced as a lifetime: even so, in this world-appearance time is experienced along with the sun and the moon on which time is based. In the infinite consciousness, there is this notion of creation with all its corollaries time, space, etc. This non-entity appears to function and that, too, is false. ...

It conceives, in an instant, the Awareness of a year. Or, in

a dream, it conceives as-if you--

just like the Coconut Crow--and there sees sun and moon and stars.

z18|Ø

saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam |

atyantam eva vyomni_eva bhuvanam bhAsate svayam ||18||

saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam |

atyantam eva vyomni_eva bhuvanam bhAsate svayam ||18||

saMkalpa~eka~Atmana: tasya

from that conceptual one-Self

fitted-with Place, Time, and Activity

deza-kAla-kriyA~Anvitam

without bounds indeed most surpassingly

atyantam eva vyomni_eva

bhuvanam bhAsate svayam

into this very spacious sky

the world projects itself.

conceived in the conceptual One Self,

provided.with its Place, Time, and Activity,

without a bound,

into this spacious sky the world projects itself.

~vlm.18. It then perceived the ideas of space and time, together with those of their divisions and motions also; and the whole universe appearing to its sight, in the vast immensity of vacuity: (of the Divine Mind).

x19

tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: |

mithyA_eva tat samAcAram kurvan viparivartate ||19||

tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: |

mithyA_eva tat samAcAram kurvan viparivartate ||19||

tasmin mithyA_upasampanne - x =

sa* mithyA-puruSa: tata: - x =

mithyA_eva tat samAcAram - x =

kurvan_viparivartate - x =

tasmin mithyA~upasampanne

when that is falsely reached

sa mithyA-puruSas

the false puruSha.Person thus

tata:

mithyA eva

tho false

tat samAcAram

proceeding with that conduct / equanimity

kurvan viparivartate is turned away

~vlm.19. Upon the completion of the false world in this manner, its false contriver the soi-disant Brahma, was employed in wandering all over the world as his creation.

y20

adhastAt Urdhvam AyAti punar UrdhvAt vrajati_adha: |

kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||20||

adhastAt Urdhvam AyAti punar UrdhvAt vrajati_adha: |

kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||20||

adhastAt Urdhvam AyAti

down & up it goes

punar UrdhvAt vrajaty adha:

again from up it's headed down

a conceived-ananta-sambhAra-padArtha-worthless-delusion

~vlm.20. So the living soul of every body, being deluded by its mistaken conception of the world as a positive reality, traverses up and down and all about it, in its repeated wanderings amidst its false Utopia.

z21

kAkatAlIyavat tasya saMkalpasya bhavet yadi |

yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||21||

kAkatAlIyavat tasya saMkalpasya bhavet yadi |

yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||21||

kAkatAlIyavat

like the Coconut Crow

tasya saMkalpasya

from that conception

if it becomes

bhavet yadi

yad.yathA

however

thatever

tat.tathA

adya_api

even now

susthirAm AttavAn sthitim

~vlm.21. And though the events of life, takes place according to the wishes of the soul; yet these are mere accidents of chance; and it is a mistake to think them as permanent result of fixed laws.

x22

zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam |

karoti_iti.Adivat idam mithyA jagat upasthitam ||22||

zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam |

karoti_iti.Adivat idam mithyA jagat upasthitam ||22||

a zilA.stone -

vandhyA-suta=mukhe

vyoma-cUrNena raJjanam

karoti_ity.Adivat idam mithyA jagat upasthitam

~vlm.22. Because it is as wrong to suppose the substantiality of the world, and the permanency of the events; as to grant the birth of a child born of a barren woman, and the feeding of it with the powder of the pulverized air.

y23

satyam eva_idam athavA mithyAtvam tu kuta: kila |

na mithyAtvam na satyatvam kim api_idam ajam tatam ||23||

satyam eva_idam athavA mithyAtvam tu kuta: kila |

na mithyAtvam na satyatvam kim api_idam ajam tatam ||23||

satyam eva_idam athavA x

mithyAtvam tu kuta: kila |

na mithyAtvam na satyatvam x

kim api_idam ajam tatam - x

this is quite true or else

how would there be a condition of falsehood

without falsity & veracity

what would it be, this unborn expanse

~vlm.23. Nothing can be positively affirmed or denied, regarding the existence of the world ; except that whatever it is, it is no other than the diffusion of the all pervasive spirit of the Eternal one.

~sv. [paraphrase] ... How can the false ever even appear to exist? Or perhaps there is no such thing as the real and nothing as unreal. ...

z24

AkAza.kozavat svaccham zilA-jaTharavat ghanam |

pASANa-maunavat ca_idam zAntam eva_akSayam jagat ||24||

AkAza.kozavat svaccham zilA-jaTharavat ghanam |

pASANa-maunavat ca_idam zAntam eva_akSayam jagat ||24||

AkAza.kozavat svaccham - x =

zila~ajaTharavat ghanam -

stone.stilli_ca idam

zAntam eva akSayam jagat - x.

~vlm.24 The world is as clear as the transparent atmosphere, and as solid as the density of a rock; it is as mute and still as a stone, and quite indestructible in its nature.

~sv. [paraphrase] ... How can the false ever even appear to exist? Or perhaps there is no such thing as the real and nothing as unreal. ...

x25

चिन्मात्र-सर्व-संकल्पे विराट्_आत्म~आतिवाहिके ।

देहे संवेदनम् व्योम जगत् इति_अवभासते ॥२५॥

एवम् ब्रह्म महाकाशम् एव_इदम् क्व जगत् कथा ।

शान्तम् सम-समाभोगम् एकम् आद्यन्त-वर्जितम् ॥२६॥

यथा पयसि वीचीनाम् उन्.मज्जन-नि.मज्जनै: ।

न जल~अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥२७॥

परावर-विद: के.चित् एतस्मिन् परमे पदे ।

शुद्धे परिणमन्ति_अन्तर्_वारि-बिन्दु:_इव_अम्भसि ॥२८॥

परे_अपरम् इदम् भाति परस्य_इव परात्मकम् ।

सम्भवन्ति_अमले शान्ते न जगति न तत् क्रिया: ॥२९॥

cinmAtra-sarva-saMkalpe virAT_Atma~AtivAhike |

dehe saMvedanam vyoma jagat iti_avabhAsate ||25||

cinmAtra-sarva-saMkalpe - x =

virAD-Atma~AtivAhike - x =

dehe saMvedanam vyoma - x =

jagat.iti_avabhAsate - x.

~vlm.25. The world is originally ideal, from the ideas of the eternal mind; and then it is spiritual, from the pervasion of the all pervading spirit of Viráj; it is thus a mere void, appearing as a solid body to us.

~sv. [paraphrase] ... The pure experiencing or awareness that arises in that abody' is known as this creation. Thus this creation itself is Brahman. In the supreme being itself does the_aother' (creation) exist; the latter belongs to the former and is non-different from it. It is therefore supreme peace itself. There is neither a creation nor movement nor activity.

y26

evam brahma mahAkAzam eva_idam kva jagat kathA |

zAntam sama-samAbhogam ekam Adyanta-varjitam ||26||

evam brahma mahAkAzam eva_idam kva jagat kathA |

zAntam sama-samAbhogam ekam Adyanta-varjitam ||26||

evam brahma mahAkAzam -

so the Great Space, the brahmic Immensity

eva_idam kva jagat kathA - x =

zAntam sama-samAbhogam - x =

ekam Adyanta-varjitam - x.

~vlm.26. Thus Brahma being the great vacuum and its fulness, where is any other thing as the world in it, the whole is a dead calm as quietus, and a void devoid of its beginning and end: (i. e. a round sphere).

z27

yathA payasi vIcInAm un.majjana-ni.majjanai: |

na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||27||

yathA payasi vIcInAm un.majjana-ni.majjanai: |

na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||27||

yathA payasi vIcInAm unmajjana-nimajjanai: |

na jala~anyatvam evam hi bhAva.abhAvai: parai: pare - x

just as in the water of the waves

in their rising and falling

there is no difference from water

bhAva~a.bhAvai: parai: pare

with states and non.states (is it) with perfections in the perfect.

yathA payasi vIcInAm - x =

unmajjana-nimajjanai: - x =

na jala~anyatvam evam hi - x =

bhAva~a.bhAvai: parai: pare - x =

~vwv.27. As there is no difference from water for the waves, on account of their emerging from or sinking into water, so also, (there is no difference) in the Absolute Reality on account of the (seemingly) different occurences and disappearances (of the worlds).

~vlm.27. As the waves have been ever heaving and diving, in the bosom of the waters of the deep; and as the waves are not distinct from those waters, so the worlds rolling in the breast of the vacuous Brahma, are no other than the selfsame essence of Brahma himself.

x28|Ø

parAvara-vida: ke.cit etasmin parame pade |

zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||28||

parAvara-vida: ke.cit etasmin parame pade |

zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||28||

parAvara-vida: - x =

ke.cit whichever.ones

etasmin_parame pade

in this Absolute.State

zuddhe pariNamanti_antar - x =

vAri-bindur_iva_ambhasi - x.

~vlm.28. The few that are versed in their superior or esoteric, as well as in the inferior or exoteric knowledge; live as long as they live and then dive at last in this Supreme, as drops of water mix into the sea.

y29

pare_aparam idam bhAti parasya_iva parAtmakam |

sambhavanti_amale zAnte na jagati na tat kriyA: ||29||

pare_aparam idam bhAti parasya_iva parAtmakam |

sambhavanti_amale zAnte na jagati na tat kriyA: ||29||

pare_aparam idam bhAti

in the perfect this imperfect shines

parasya iva parAtmakam

just-as from the perfect a perfect soul arises

sambhavanti_amale zAnte - becoming.tobether in immaculate quiet =

na jagati na tat kriyA: - not in the world, not that activity.

~vlm.29. The exoteric (or phenomenal world, abides in the esoteric (or the noumenal Brahma); and is of the same transcendent nature as the Divine Mind; for it is never possible for the gross, changeful and transitional nature, to subsist in the pure, unchanged and quiet state of the deity.

स्वप्ने स्वप्न* इति ज्ञाते दृश्ये ब्रह्मतया_अपि च ।

मृग~अम्बुनि परत्वेन क:_भावयति भावनाम् ॥३०॥

परमार्थ-चमत्कारम् अन्त:स्थ~अनुभवम् विना ।

अन्यस्य_अन्यम् न जानाति सीधु-स्वादुम् इव द्विज: ॥३१॥

निर्वाय निज* आत्मा_अयम् परिवृत्य_अवलोकित: ।

चेत्य~उन्मुखत्वम् उत्सृज्य संतिष्ठेत्_शान्त* आत्मनि ॥३२॥

वसिष्ठ* उवाच ।

दृश्यम् बीज~अङ्कुर* इव स्थितम् ब्रह्मणि कारणे ।

इति सर्ग.आदि-सत्.भाव: कस्मात् न_इह_उपपद्यते ॥३३॥

राम* उवाच ।

बीजे_अङ्कुर:_अङ्कुरतया संश्रित: न_उपलभ्यते ।

बीज~उदरे तु या सत्ता बीजम् एव हि स* भवेत् ॥३४॥

ब्रह्मण:_अन्तर्_जगत्ता_एवम् जगत्ता_एव_उपलभ्यते ।

अस्ति चेत् तत् भवेत् नित्यम् स* ब्रह्मा_एव_अविकारि तत् ॥३५॥

अविकारात् अनाकारात् विकार्य_आकृति-भासुरम् ।

उदेति_इति किल_अस्माभि: न_एव दृष्टम् न च श्रुतम् ॥३६॥

अनाकृतौ_आकृतिमन् न च_एतत् स्थातुम् अर्हति ।

परमाणौ न च_एव_अन्तर् इव सम्भान्ति मेरव: ॥३७॥

समुद्गके रत्नम् इव जगत् ब्रह्मणि तिष्ठति ।

महाकारम् निराकार* इति_उन्मत्त.वत: भवेत् ॥३८॥

शान्तम् परम् च स~आकारस्य_आधार* इति राजते ।

न वक्तुम् राजते क्व_इव स~आकारस्य_अ-विनाशिता ॥३९॥

svapne svapna* iti jJAte dRzye brahmatayA_api ca |

mRga~ambuni paratvena ka:_bhAvayati bhAvanAm ||30||

svapne svapne - in dream after dream =

iti jJAte - so when known =

dRzye brahmatayA api - tho seen w the brahmic state =

mRga~ambuni paratvena - x =

ka: bhAvayati bhAvanAm - x.

~vlm.30. For who that knows the nature of dream as false, and that of mirage as a fallacy can ever believe them as realities; so any one that knows the visible Nature to be of the nature of Brahma, can ever take it for dull and gross material substance. (Nature being one with its God, is equally of a spiritual nature).

~sv.30-31-32 When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

x31

paramArtha-camatkAram anta:stha~anubhavam vinA |

anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||31||

paramArtha-camatkAram anta:stha~anubhavam vinA |

anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||31||

paramArtha-camatkAram - x =

anta:sthAnubhavam vinA - x =

anyasya_anyam na jAnAti - x =

sIdhu-svAdum_iva dvija: - x.

paramArtha-camatkAram The Supreme Wonder

anta:stha anubhavam vinA

without inner experience

anyasya anyam na jAnAti sIdhu-svAdum iva dvija:

~vwv.333/62a,7195.031 – ... do not know the different (experience) of another, as a brAhmaNa (does not know) the taste of spirituous liquor.

~vlm.31. The enlightened sage, that has the esoteric knowledge of the world, and reflects it in its spiritual sense; cannot be misled to view it in its gross (material) light, as the holy man that tastes ambrosia, is never inclined to drink the impure liquor of wine.

~sv.30-31-32 When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

#sIdhu m. ( L. also f. and n. ; less correctly #zIdhu , of unknown derivation) spirituous liquor distilled from molasses , rum (or any similar spirit , also fig. "nectar") MBh. Ka1v. &c

x32

nirvAya nija* AtmA_ayam parivRtya_avalokita: |

cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||32||

nirvAya nija* AtmA_ayam parivRtya_avalokita: |

cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||32||

nirvAya nija AtmA ayam - x =

parivRtya avalokita: - x =

cetya unmukhatvam utsRjya - x =

saMtiSThec chAnta Atmani - x.

~vlm.32. He who remains in his Nirvána meditation, by reverting his view from the sight of the visibles, to the excogitation of his self; and represses his mind from the thoughts of thinkables, he is verily seated in the tranquility of Supreme spirit.

~sv.30-31-32 When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

Vasishtha said—

33|Ø

dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe |

iti sarga.Adi-sat.bhAva: kasmAt na_iha_upapadyate ||33||

dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe |

iti sarga.Adi-sat.bhAva: kasmAt na_iha_upapadyate ||33||

seen as-if seed-and-sprout were set

in the brahman.Immensity

as its cause—if the cycle of

Creation is seen to seem Such,

then why is it not defined-so?

dRzyam bIjAGkura iva

seen as-if a seed-sprout

sthitam brahmaNi kAraNe

situate in the brahman.Immensity as cause

iti sargAdi-sadbhAva:

if so is the Creation-&c.Such-seeming

kasmAn na iva upapadyate

why is it not defined-so?

~sv. Why should we not assume that just as the seed is the cause for the sprout, Brahman is the cause for the creation?

~vlm.33. Vasishtha said:—If the visible creation is situated in Brahma—their cause and origin, as the germ or sprout of a plant is seated in its producing-seed; how then can you ignore the substantiality or distinction of either of them from their originating source the seed or god, (who is said in the sruti, as the seed of the arbor of the world,—sansáramahirupavíja &c).

rAma said—

y34

bIje_aGkura:_aGkuratayA saMzrita: na_upalabhyate |

bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||34||

bIje_aGkura:_aGkuratayA saMzrita: na_upalabhyate |

bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||34||

bIje_aGkuro

in the seed, the sprout,

aGkuratayA

because of its sprout-nature

saMzrita:

being sheltered,

na upalabhyate

is not to be understood

bIja udare tu yA sattA

but the suchness which is in the seed-essence

bIjam eva hi sa* bhavet

is only just a seed.

~sv.34 RAMA replied: The sprout in the seed is not seen as sprout, but only as seed. Hence it is only seed.

~vlm.34. Ráma replied:—The germ does seem to be seated or situated in the seed, (as a separate or different substance); but as it is produced from the essence of the seed, it appears to be the same substance with itself. (Were it not so, the germ would become another plant than that of the seed).

#saMzrita

#sattA

y35

brahmaNa:_antar_jagattA_evam jagattA_eva_upalabhyate |

asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||35||

brahmaNa:_antar_jagattA_evam jagattA_eva_upalabhyate |

asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||35||

brahmaNa:_antar jagattA evam - so the worldness within the brahman.Immensity - jagattA eva– Worldness only – upalabhyate – is to.be.got - asti – it is – cet.if - tat.That - bhavet.becomes – nityam.ever - sA – that Worldness - brahma_eva – only the Immensity - avikAri tat – the unformed That.

~sv.35 In the same way, if this world exists in Brahman, it is only Brahman and not the world; and Brahman undergoes no change.

~vlm.35. If the world as it appears to us is inherent in Brahma; then it must be of the same essence and nature as Brahma's; and these being eternal and imperishable in Brahma, needs have the world to be so also: (and not of the seed and sprout, or the begetter and begotten).

z36

avikArAt anAkArAt vikArya_AkRti-bhAsuram |

udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||36||

avikArAt anAkArAt vikArya_AkRti-bhAsuram |

udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||36||

avikArAt anAkArAd - x =

vikArya_AkRti-bhAsuram - x =

udeti_iti kila_asmAbhi: - x =

na_eva dRSTam na ca zrutam - x.

out-of its changeless formlessness

that a changing form of the Bhâsura Majesty arises

has never been seen or heard-of by us.

since it is changeless formlessness,

that there should be a changing form

of the Bhâsura Majesty

is a thing never known to us.

~vwv.1528. It is not at all seen or heard by us that a thing having change (or transformation) rises from the Immutable, or a thing shining in appearance, from the Formless.

~sv.36-37 Since Brahman is unchanging and formless, it is impossible to accept that it gives rise to the world which is changing and which is endowed with form.

~vlm.36. We have neither seen nor ever heard, that any finite, formal or perishable, has ever proceeded from an infinite, formless and imperishable cause, (therefore this world is not as it appears to us).

x37

anAkRtau_AkRtiman na ca_etat sthAtum arhati |

paramANau na ca_eva_antar iva sambhAnti merava: ||37||

anAkRtau_AkRtiman na ca_etat sthAtum arhati |

paramANau na ca_eva_antar iva sambhAnti merava: ||37||

anAkRtau_AkRtiman x

na ca_etat sthAtum arhati |

paramANau na ca_eva_antar iva sambhAnti merava: xx

without formation what has form cannot exist

nor do mountains appear in a Superatom

~vlm.37. It is impossible for a formless thing, to remain in any form or other whatsoever; as it is never possible for an atom, to contain a mountain in its bosom.

y38

samudgake ratnam iva jagat brahmaNi tiSThati |

mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||38||

samudgake ratnam iva jagat brahmaNi tiSThati |

mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||38||

samudgake ratnam iva

like a jewel in a jewelcase

jagat brahmaNi tiSThati

the world rests in the Immensity

mahAkAram a great embodiment

nirAkAra without embodiment

iti_unmattavato bhavet

so it becomes a craziness

~sv.38 To say that this creation exists in the indivisible Brahman just as a gem lies in the box, is meaningless prattle.

~vlm.38. It is the voice of an idiot only who says, that the stupendous world with its gigantic form, abides in the formless abyss of Brahma; as bright gems are contained in the hollow of a box or basket. (The basket has a base to support any thing, whereas the vacuity of Brahma has no basis at all).

z39

zAntam param ca sa~AkArasya_AdhAra* iti rAjate |

na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||39||

zAntam param ca sa~AkArasya_AdhAra* iti rAjate |

na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||39||

zAntam param ca - it is peaceful and perfect -

sAkArasya AdhAra iti rAjate

it shines to support of its form.

na vaktum rAjate kva_iva

how can anyone say of something with formation

sAkArasya avinAzitA that it's an indestructibility

~vlm.39. It does not befit any body to say that, the transcendent and tranquil of god, supports the material and moving world upon it; nor that a corporeal body (the corpus mundi), is an imperishable things (as the divine spirit).

~sv.39-40 The theory that the supreme Brahman is the support for the universe which has a form is also unacceptable: for that which has a form must perish.

x40

बोध* एव_अयम् आकार* इति कल्पनया_अपि धी: ।

अपूर्वै: स्वप्नवत् रूढै: संसारै: न_उपलभ्यते ॥४०॥

अपूर्व* एव स्वप्न:_अयम् यत् वै सर्ग:_अनुभूयते ।

स्वप्ने: किल_अनुभूत~अर्थ: स्वभ्यस्त* इव दृश्यते ॥४१॥

यत् एव जाग्रत् तत् स्वप्ने इति न_अत्र_उपपद्यते ।

स्वप्ने प्रदग्ध: पुरुष: कथम् प्रातर् विलोक्यते ॥४२॥

अ-शरीरस्य न स्वप्न* इति_एतत् अपि न_उचितम् ।

सम्भवन्ति पिशाच~आद्या: तेषाम् च स्वप्नवत् स्थिति: ॥४३॥

तस्मात् स्वप्नवत् आभास: संवित् आत्मनि संस्थित: ।

सर्ग.आदि-नाना~आकृतिना परमात्मा निराकृति: ॥४४॥

स्वप्ने चित् एव शैल.आदि-रूपेण_आत्मनि तिष्ठति ।

ब्रह्मात्म~अखिलमुक्त:_असौ_अन्येन_असौ कृत: यदि ॥४५॥

न_इह_अस्तित्वम् न नास्तित्वम् उपलब्धे_अनुभूयते ।

न_एव_अनुभवितृत्वम् च न च_अनुभवन-क्रम: ॥४६॥

किम् अपि_इदम् अनाख्येयम् बुद्धेन_एव_अनुभूयते ।

स्व.संवेदन-संवेद्यम् सत्ता~असत्ता-विजृम्भितम् ॥४७॥

अ-भाव.रूपिण:_भावा* अभावा* भाव.रूपिण: ।

सर्वदा सर्वथा सर्वे भान्ति भासुरताम् गता: ॥४८॥

बृंहति ब्रह्मणि ब्रह्म व्योम व्योमनि वर्धते ।

न च_उपपद्यते किम्चित् ब्रह्म व्योम्नि विबृंहणम् ॥४९॥

bodha* eva_ayam AkAra* iti kalpanayA_api dhI: |

apUrvai: svapnavat rUDhai: saMsArai: na_upalabhyate ||40||

bodha eva_ayam AkAra iti kalpanayA_api dhI: |

apUrvai: svapnavadrUDhai: saMsArairna_upalabhyate ||40||

bodha eva ayam AkAra iti

This that is realized as "Akâra Form"

kalpanayA api dhI:

is only Thought plus Imagining

apUrvai: svapnavad rUDhai:

saMsArair na upalabhyate

~vlm.40. Our perception of the worlds having a form, is no proof of its reality; because there is no truth whatever in the many curious forms, that present themselves before us in our dreams. (This is a refutation of the Buddhists reliableness in perception).

~sv.39-40 The theory that the supreme Brahman is the support for the universe which has a form is also unacceptable: for that which has a form must perish.

y41

apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |

svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||41||

apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |

svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||41||

apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |

svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||41||

this dream

which becomes the Sarga Creation

is without any prior cause:

but, having the sense of experience,

it is as-if seen by habituation.

apUrva eva svapna:_ayam

nonPrior only is this dream

yad vai sarga:_anubhUyate

which indeed becomes this Sarga Creation

svapne: kila anubhUta~artha:

for in the sense of what is experienced

su-abhyaste iva dRzyate

as-if from habituation it is seen.

~vwv.1110/41a. This universe that is experienced is quite a new dream (of brahmA, the Creator or Cosmic Mind).

~vlm.41. It is an unprecedented dream, that presents us the sight of the world, of which we had no innate or preconceived idea in us; while our usual dreams are commonly known, to be the reproduced representations, of our former impressions and perceptions, and the results of our past remembrances of things &c.

~sv. The concept that this world is but the dream-object that has thus materialised is unacceptable, for the dream-objects are those which have been experienced by oneself. However, the waking and the dream realities belong to two different planes: for the person whose death was dreamed of is seen on waking up from dream.

z42

yat eva jAgrat tat svapne iti na_atra_upapadyate |

svapne pradagdha: puruSa: katham prAtar vilokyate ||42||

yat eva jAgrat tat svapne iti na_atra_upapadyate |

svapne pradagdha: puruSa: katham prAtar vilokyate ||42||

yad eva jAgrat

what is indeed waking

tat svapne iti

is That in dream

na atra upapadyate

svapne pradagdha: puruSa:

katham prAtar vilokyate

~vlm.42. It is not a day dream as some would have it to be, because the night dreams disappear in the day time; but how does a dreamer of his own funeral at night, come to see himself alive upon his waking in the day? (This continuous sight of the world day by day, is not comparable to a transient dream by day or night, but a permanent one in the person of the Great God himself).

x43

a-zarIrasya na svapna* iti_etat api na_ucitam |

sambhavanti pizAca.AdyA: teSAm ca svapnavat sthiti: ||43||

a-zarIrasya na svapna* iti_etat api na_ucitam |

sambhavanti pizAca~AdyA: teSAm ca svapnavat sthiti: ||43||

a-zarIrasya na svapne ity

"no un-embodied in a dream" some say,

etad api na_ucitam

but this is not right:

sambhavanti pizAca~AdyAs

pizAca.Monsters appear

teSAm ca svapnavat sthiti:

and their state is dreamlike.

~vlm.43. Others again maintain that, no bodiless things can appear in our dream, since we dream of certain bodies only; but this tenet has no truth in it, since we often dream of, as well as see the apparitions of bodiless ghosts both by day and night.

y44

tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |

sarga.Adi-nAnA~AkRtinA paramAtmA nirAkRti: ||44||

tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |

sarga.Adi-nAnA~AkRtinA paramAtmA nirAkRti: ||44||

tasmAt svapnavad AbhAsa:

the dreamlike emanation from That

saMvid-Atmani saMsthita:

is established in the Awareness-Self

sarga.Adi.nAnA~AkRtinA

with the various formations of the Creation Cycle

paramAtmA nirAkRti:

but the Supreme Self is without formation.

~~vwv.1540+++

~sv.44-45 Thus the world has not been created even as a dream-object; but just as the dream-object is only consciousness, even so all that is seen as the world is only the infinite consciousness.

~vlm.44. Therefore the world is not as false as a dream, but an impression settled like a dream in our very conscious soul; it is the formless deity, that manifests itself in the various forms of this world, to our understandings.

The dreamlike emanation

from That

becomes established within

the Samvid-Awareness.Self,

with the various formations of Creation:

but the Supreme Self is

without any formation.

z45

svapne cit eva zaila.Adi-rUpeNa_Atmani tiSThati |

brahmAtma~akhilamukta:_asau_anyena_asau kRta: yadi ||45||

svapne cit eva zaila.Adi-rUpeNa_Atmani tiSThati |

brahmAtma~akhilamukta:_asau_anyena_asau kRta: yadi ||45||

svapna cit eva - x =

zaila.Adi-rUpeNa_Atmani tiSThati - x =

brahmAtma~akhilamukta:_asAv - x =

anyena_asau kRto yadi - x.

~vlm.45. As our intellect remains alone and in itself, in the forms and other things, appearing as dreams unto us in our sleep; so doth Brahma remain solely in himself in the form of the world we see: for god being wholly free and apart from all, can not have any accompaniment with him?

~sv.44-45 Thus the world has not been created even as a dream-object; but just as the dream-object is only consciousness, even so all that is seen as the world is only the infinite consciousness.

x46

na_iha_astitvam na nAstitvam upalabdhe_anubhUyate |

na_eva_anubhavitRtvam ca na ca_anubhavana-krama: ||46||

na_iha_astitvam na nAstitvam upalabdhe_anubhUyate |

na_eva_anubhavitRtvam ca na ca_anubhavana-krama: ||46||

na iha astitvam -

there's no existence here in this world

na na~astitvam upalabdhe_anubhUyate - x =

naivAnubhavitRtvam ca na cAnubhavana-krama:

#upalabdh

#anubhavitR.tva

~vlm.46. There is nothing that is either coexistent or inexistent in him (that is what can be either affirmed or denied of him); because we have no concept or conception of him ourselves, nor do we any notion or idea we are to form of him.

~sv.46-47 There is naught known a:_areal',_aunreal',_aexperiencer' nor_aexperience', nor are these experienced.

y47

kim api_idam anAkhyeyam buddhena_eva_anubhUyate |

sva.saMvedana-saMvedyam sattA~asattA-vijRmbhitam ||47||

kim api_idam anAkhyeyam buddhena_eva_anubhUyate |

sva.saMvedana-saMvedyam sattA~asattA-vijRmbhitam ||47||

kim api_idam

however is this

an-Akhyeyam buddhena_eva

inexpressible even by the awakened

experienced?

anubhUyate |

it becomes Ur.own Awareness

sattA~A.sattA-vijRmbhitam

a projection of real unreality

~vlm.47. What is this nameless thing, that we can not know in our understanding; it is known in our consciousness (i.e. we are conscious of it), but it is in esse or non-esse, we know nothing of (this world).

~sv.46-47 There is naught known a:_areal',_aunreal',_aexperiencer' nor_aexperience', nor are these experienced.

x48

a-bhAva.rUpiNa:_bhAvA* abhAvA* bhAva.rUpiNa: |

sarvadA sarvathA sarve bhAnti bhAsuratAm gatA: ||48||

a-bhAva.rUpiNa:_bhAvA* abhAvA* bhAva.rUpiNa: |

sarvadA sarvathA sarve bhAnti bhAsuratAm gatA: ||48||

a-bhAvA: bhAva.rUpiNa: - x =

sarvadA sarvathA –

everywhere everyhow

sarve bhAnti –

all appear to be

bhAsuratAm gatA: - x.

#bhAsuratA

~sv.48 Whatever is is indescribable. In the infinite consciousness all distinctions between_abeing' ant anon-being' vanish.

~vlm.48. It is an inexistence appearing as existent, as also an existence seeming to be unexistent; all things are quiet manifest in it at all times and in all forms, (but how and whence they are is quite unknown).

x49|Ø

bRMhati brahmaNi brahma vyoma vyomani vardhate |

na ca_upapadyate kimcit brahma vyomni vibRMhaNam ||49||

bRMhati brahmaNi brahma vyoma vyomani vardhate |

na ca_upapadyate kimcit brahma vyomni vibRMhaNam ||49||

immensity emanates immensity

bRMhati brahmaNi brahma

vyoma vyomani vardhate

sky evolves in sky

na ca_upapadyate kimcid

yet nothing whatever happens

brahma vyomni vibRMhaNam

the Immensity grows in the sky

#vibRMhaNa – lit. "fattening".

~vlm.49. It is the development of Brahma in Brahma, as the sky is evolved in vacuity; for nothing can be found to fill the vacuum of Brahma, except Brahma himself (or his own essence).

~sv.49 Brahman exists as Brahman in Brahman, just as space exists as space in space.

x50

द्रष्टृ-दृश्य-दृक्=आत्मायम् अहम् सरादि-विभ्रम: ।

शान्त-चित्.व्योम-विस्तार: न कुड्य.आदि_उपपद्यते ॥५०॥

यथा न सन्_न कुड्य.आदि स्व.संकल्पन-पत्तनम् ।

तथा_एव_अयम् जगत् इति शान्तम् एकम् अनामयम् ॥५१॥

पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।

अन्-इङ्गनम् अन्-आभासम् अन्-आद्यन्तम् अ-चेतितम् ॥५२॥

अ-जन्म-मरणम् शान्तम् अन्.आदि-निधनम् महत् ।

अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥५३॥

या संविदन्त: स्फुरति सा_एव_उपायाति वाक्यताम् ।

यत् बीजम् लीनम् अवनौ तत् याति_अङ्ग्कुरताम् किल ॥५४॥

शब्द-ज्ञान.मय~एक~आत्मा द्वैत~ऐक्य-परिवर्जित: ।

मनाक् अपि न जानामि द्वैत~ऐक्य-कलनाकलाम् ॥५५॥

सर्वे तूष्णीम्.मया* एव जीवन्मुक्ता* इमे जना: ।

संशान्त-सर्व-संरम्भा: खे ख-भाव* इव स्थिता: ॥५६॥

जगत्-स्पर्श-महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।

चित्रम् भित्तौ_इव कृतम् मनोराज्य* इव_उदितम् ॥५७॥

शैलात् इव_उत्कीर्ण-समम् कथायाम् इव वर्णितम् ।

शम्बरेण_इव रचितम् व्योम्नि स्वप्न* इव_उदितम् ॥५८॥

किल स्वप्नवत् एव_इदम् सर्ग.आदौ_एव भाति यत् ।

अ-भित्तिकम् निष्.प्रतिघम् जगत् का_इव_अस्य सत्यता ॥५९॥

draSTR-dRzya-dRk=AtmAyam aham sarAdi-vibhrama: |

zAnta-cit.vyoma-vistAra: na kuDya.Adi_upapadyate ||50||

draSTR-dRzya-dRg=AtmAyam - x =

aham sarAdi-vibhrama: - x =

zAnta-cit.vyoma-vistAra: - x =

na kuDya.Adi_upapadyate - x.

a constructure

~vlm.50. There I, my seeing and my sight of the world, is all mere fallacy; it is the calm and quiet extension of the Divine intellect only, that fills the infinite vacuity of his own spirit, and naught beside,

~sv. This that is known as creation is the indivisible Brahman only.

*Ott. #kuDyam - a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception because of the interposition of a wall" nyAya-sutra 244] • #kuDyAtman - kuDyam hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT. •• #kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

z51

yathA na san_na kuDya.Adi sva.saMkalpana-pattanam |

tathA_eva_ayam jagat iti zAntam ekam anAmayam ||51||

yathA na san_na kuDya.Adi sva.saMkalpana-pattanam |

tathA_eva_ayam jagat iti zAntam ekam anAmayam ||51||

yathA

na san

na kuDya.Adi - x =

sva.saMkalpana-pattanam - x =

tathA_eva

ayam

jagat iti - x =

zAntam ekam anAmayam - x.

no being

a town with no walls

conceived by you

just thus is this world

this-being-so

it is quiet

one

without distressful form

~vlm.51. As the ærial castle of our imagination, has no building nor reality in it; so is this world but a calm and quiet vacuity, and unfailing vacant ideality;

#anAmaya - this term appears in yv.FM with great frequency. In many contexts yv.FM implies both senses of the word at-once, as non.manifest and as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi sva-saMkalpana-pattanam | tathaivAyam jagat iti zAntam ekam anAmayam || fm7195.051 +

x52

pUrNe hi paramam zAntam idam sarvam akhaNDitam |

an-iGganam an-AbhAsam an-Adyantam a-cetitam ||52||

pUrNe hi paramam zAntam idam sarvam akhaNDitam |

an-iGganam an-AbhAsam an-Adyantam a-cetitam ||52||

pUrNe hi paramam zAntam - x =

idam sarvam akhaNDitam - x =

aniGganam anAbhAsam - x =

anAdyantam acetitam - x.

#iGg to agitate, shake; separate -> #iGgana - *aniGganam - without separation +

~vlm.52. It is a boundless space full with the essence of the Supreme spirit, it is without its beginning and end, wholly inscrutable in its nature, and quite calm and quiet in its aspect.

~sv. This that is known as creation is the indivisible Brahman only.

y53

a-janma-maraNam zAntam an.Adi-nidhanam mahat |

an.upAdhi nir.AkAram svapadam buddhavAn aham ||53||

a-janma-maraNam zAntam an.Adi-nidhanam mahat |

an.upAdhi nir.AkAram svapadam buddhavAn aham ||53||

a=janma-maraNam

without birth and death,

zAntam anAdi-nidhanam mahat

it is peacefully beginningless rest,

anupAdhi - x =

nirAkAram - x =

svapadam buddhavAn_aham - x.

#dhana #nidhana-m settlement, residence; container. • Conclusion; rest, Final Rest (death).

~vlm.53. I have known my own state also, to be without its birth and death, and as calm and quiet, as that of the unborn and immortal Brahma himself; and I have come to know myself (i.e. my soul) also, to be as formless and indefinable, as the Supreme soul or spirit.

~sv. This that is known as creation is the indivisible Brahman only.

z54

yA saMvidanta: sphurati sA_eva_upAyAti vAkyatAm |

yat bIjam lInam avanau tat yAti_aGgkuratAm kila ||54||

yA saMvidanta: sphurati sA_eva_upAyAti vAkyatAm |

yat bIjam lInam avanau tat yAti_aGgkuratAm kila ||54||

yA saMvid anta: sphurati - the Awareness which arises within =

sA_eva_upAyAti vAkyatAm - that indeed comes to the state of words =

yat bIjam lInam avanau - the seed which is sunk in the ground =

tat yAti_aGgkuratAm kila - that comes to the state of a shoot certainly

~vlm.54. I have now given expression, to all that I find to be impressed in my consciousness; just as whatever is contained in the seed, the same comes to sprout forth out of it.

~sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

x55

zabda-jJAna.maya~eka~AtmA dvaita~aikya-parivarjita: |

manAk api na jAnAmi dvaita~aikya-kalanAkalAm ||55||

zabda-jJAna.maya~eka~AtmA dvaita~aikya-parivarjita: |

manAk api na jAnAmi dvaita~aikya-kalanAkalAm ||55||

zabda-jJAna.maya=eka~AtmA - x =

dvaita~aikya-parivarjita:

having abandoned duality & unity

manAg_api na jAnAmi

even a little I don't know

dvaita~aikya-kalanAkalAm - dual/single imaginary effects.

~vlm.55. I know only the knowledge that I bear in my consciousness, and nothing about the unity or duality (of the creation and creator); because the question of unity and duality rises only from imagination (of the one or other).

~sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

y56

sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |

saMzAnta-sarva-saMrambhA: khe kha-bhAva* iva sthitA: ||56||

sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |

saMzAnta-sarva-saMrambhA: khe kha-bhAva* iva sthitA: ||56||

sarve tUSNImmayA eva - all things made quiet indeed =

jIvanmuktA ime janA: - these people Living.Free

saMzAnta-sarva.saMrambhA: - x =

khe kha-bhAva iva sthitA: - x.

~vlm.56. All these knowing and living liberated men, that have been liberated from the burthen of life by their knowledge of truth; are sitting silent here, and devoid of all their earthly cares, like the empty air in the infinite vacuity.

~sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

z57|Ø

jagat-sparza-mahArambham api tUSNIm idam sthitam |

citram bhittau_iva kRtam manorAjya* iva_uditam ||57||

jagat-sparza-mahArambham api tUSNIm idam sthitam |

citram bhittau_iva kRtam manorAjya* iva_uditam ||57||

tho world-touch-business

api

tUSNIm idam sthitam

this is a silent state

citram bhittau_iva kRtam

like a picture painted on a wall

manorAjya iva_uditam

arisen in the realm of manas.Mind

~vlm.57. All their efforts of mixing with the busy bustle of the world, are here at an end; and they are sitting here as quiet and silent as yon mute and motionless picture on the wall, meddaling on the bright regions in there minds.

~sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

x58

zailAt iva_utkIrNa-samam kathAyAm iva varNitam |

zambareNa_iva racitam vyomni svapna* iva_uditam ||58||

zailAt iva_utkIrNa-samam kathAyAm iva varNitam |

zambareNa_iva racitam vyomni svapna* iva_uditam ||58||

zailAt iva_utkIrNa-samam x

kathAyAm iva varNitam |

zambareNa_iva racitam x

vyomni svapna* iva_uditam - x

zailAt iva_utkIrNa-samam

the same as.if carved from stone

like something told in a story

built by the magical shambara

in the sky

arisen as in dream

~vlm.58. They are as still as the statues engraven in a rock, or as people described in fancy tales, to dwell in the serial city built by Sambara in air, (i.e. as the inhabitants dwelling in the Elysian of Plato, or in the Utopia of sir Thomas Moore); or as the airy figures in our dream.

~sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

y59

kila svapnavat eva_idam sarga.Adau_eva bhAti yat |

a-bhittikam niS.pratigham jagat kA_iva_asya satyatA ||59||

kila svapnavat eva_idam sarga.Adau_eva bhAti yat |

a-bhittikam niS.pratigham jagat kA_iva_asya satyatA ||59||

kila svapnavat eva idam - indeed, this is just like a dream

sarga~Adau_eva bhAti yat - which shines in/as the whole cycle of creation sarga &c

abhittikam niSpratigham

jagat kA_iva_asya satyatA

#bhitti #bhittika #abhittika

cf nyAya

~vlm.59. This world is verily a phantom appearing in our dream of the creation; it is a structure without its base, and a figure intangible to our touch. Where then is its reality? (Its tangibleness is a deception of our sense).

~sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

z60

जगत् बुद्धौ_इदम् सत्यम् परि.ज्ञानवत: मृषा ।

ब्रह्म.आत्मक* इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥६०॥

सर्व* एव_इमे भावा: सह-स्थावर-जङ्गमा: ।

अस्मत्.आदय* आकाशम् जगत्-ज्ञ-विषयम् तथा ॥६१॥

खम् अहम् खम् भवान्_चित् खम् जगत् खम् खम् खम् एव च ।

चित्.आकाश~एकताम् एत्य भज~एक~आकाश-रूपताम् ॥६२॥

ज्ञानेन_आकाश-कल्पेन सर्व.आत्म गगन~उपमम् ।

ज्ञेय~अभिन्नेन सम्बोधात् तम् वन्दे द्वि-पदाम् वरम् ॥६३॥

चित्-रूपत्वात् उदेति_इदम् जगत् तत्र_एव लीयते ।

अकारणकम् एव_अन्त: परम् व्योम_एव निर्मलम् ॥६४॥

jagat buddhau_idam satyam pari.jJAnavata: mRSA |

brahma.Atmaka* idam brahma zAnte zAntam parAmbaram ||60||

jagat buddhau_idam satyam

parijJAnavata: mRSA

brahmAtmaka idam brahma zAnte zAntam parAmbaram

~sv.60 To those who consider it real, this world appears to be real; to those who are endowed with self-knowledge it is a false appearance. In fact it is Brahman only.

~vlm.60. The world appears as a positive reality to the blinded ignorant, but it is found to be a negative nullity by the keensighted sage; who sees it in the light of Brahma and a manifestation of himself, and as still as the calm air, reposing in the quiet vacuity of that transcendent spirit.

x61

sarva* eva_ime bhAvA: saha-sthAvara-jaGgamA: |

asmat.Adaya* AkAzam jagat-jJa-viSayam tathA ||61||

sarva* eva_ime bhAvA: saha-sthAvara-jaGgamA: |

asmat.Adaya* AkAzam jagat-jJa-viSayam tathA ||61||

sarve eva ime bhAvA:

yet all these states of being

saha-sthAvara-jaGgamA:

with stability & motion

asmad-Adaya:

us also are Space

AkAzam

jagat-jJa-viSayam tathA

thus knowing the world in its sense.objects

~sv.61 In the vision of the knowers of the reality all that exists (both the sentient and the insentient, the mobile and the immobile) is pure void.

~vlm.61. All these existences, with their moving and unmoving beings, and ourselves also, are mere void and vacant nullities, in the knowledge of the discerning and philosophic mind.

y62

kham aham kham bhavAn_cit kham jagat kham kham kham eva ca |

cit.AkAza~ekatAm etya bhaja~eka~AkAza-rUpatAm ||62||

kham aham kham bhavAn_cit kham jagat kham kham kham eva ca |

cit.AkAza~ekatAm etya bhaja~eka~AkAza-rUpatAm ||62||

kham aham

kham bhavAn

cit kham

jagat kham

kham kham eva ca - x +

cit.AkAza~ekatAm etya - x =

bhaja~eka.AkAza-rUpatAm - x

I am a sky

you, sir, are a sky

Consciousness is sky

the world is sky

and its sky is sky also

when it has come to the unity of Conscious.Space

* "sky" = kha, the personal sky, effective space (as in sukha and du:kha); #AkAsha = elemental Space.

~sv.62 I am void, you are void, the universe is pure void.

~vlm.62. I am void and so are you too, and the world beside but mere blanks; the intellect is a void also, and by doing all several voids in itself, it forms the immense intellectual vacuum, which is the sole object of our adoration...

z63

jJAnena_AkAza-kalpena sarva.Atma gagana~upamam |

jJeya~abhinnena sambodhAt tam vande dvi-padAm varam ||63||

jJAnena_AkAza-kalpena sarva.Atma gagana~upamam |

jJeya~abhinnena sambodhAt tam vande dvi-padAm varam ||63||

jJAnena_AkAza-kalpena

sarva~Atma gagana~upamam

jJeya~abhinnena sambodhAt

tam vande that/him I praise, best of bipeds!

dvipadAm varam

~vlm.63. Being thus seated with my knowledge of the infinite vacuity of Brahma, I take thee also, O thou best of biped beings, as indistinct from the knowable One, who is one and same with the all comprehending vacuum, and so make my obeisance to thee.

~sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject-object (knower and knowable) relationship.

x64

cit-rUpatvAt udeti_idam jagat tatra_eva lIyate |

akAraNakam eva_anta: param vyoma_eva nirmalam ||64||

cit-rUpatvAt udeti_idam jagat tatra_eva lIyate |

akAraNakam eva_anta: param vyoma_eva nirmalam ||64||

cit-rUpatvAt – thru conditioned Conscious.form – udeti.arises - idam.this jagat.world - tatra.there eva.indeed – lIyate.it sets =

a-kAraNakam eva_anta: param vyoma_eva nirmalam - x

as a formation of Consciousness

this world appears

and therein too it disappears

without a cause at.all

within supreme space that's indeed immaculate

~vlm.64. It is from the all comprehensiveness (i. e. omniscience) of the vacuous intellect, that this world rises and sets in it by turns; it is as clear as the transparent air, and has no other cause of it but the undulation of the same.

~sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject-object (knower and knowable) relationship.

y65

एतत् सर्व.पद=आतीतम् सर्व.शास्त्र-कला~आतिगम् ।

पदम्-आसाद्य निर्द्वन्द्वम् त्वम् आकाश~आत्मक:_अभव: ॥६५॥

अहम् जगत् च न.उ पाद-पाणि.आदि न घट.आदि च ।

सर्वम् आकाशम् आकाशम् एव_अच्छम् सूक्ष्म-चित् भवेत् ॥६६॥

etat sarva.pada=AtItam sarva.zAstra-kalA~Atigam |

padam-AsAdya nirdvandvam tvam AkAza~Atmaka:_abhava: ||65||

etat sarva-pada AtItam

this that is beyond every level of being

all.shAstra-kalA~Atigam

padam AsAdya nirdvandvam

tvam AkAzAtmaka: abhava:

AB. ... sarvA: zAstra-kalA: zAstra-yuktIr atikramya gacchatiIti sarva-zAstra-kalâtigam tat-padam AsAdya tvam apy AkAzo brahmAkAzas tad-Atmaka: abhava: sadaivAsI: | bhava-zUnya iti vA ||

~vlm.65. This hypostasis of Brahma is beyond all other existences, and above the reach of all sástras, it is by attaining to this state of transcendentalism, that one becomes as pure and superfine as empty air.

~sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject-object (knower and knowable) relationship.

#kalA y7195.065

* read the verse aloud until you feel the rhythm llls slsl dAdAdAdi didAdidA

z66

aham jagat ca na.u pAda-pANi.Adi na ghaTa.Adi ca |

sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet ||66||

aham jagat ca na.u pAda-pANi.Adi na ghaTa.Adi ca |

sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet ||66||

aham jagat ca na.u pAda-pANi.Adi x

na ghaTa.Adi ca |

sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet - x

I and the world

—for us there is no work of feet and hands—

there's no Pot (as the adage shows)

it's all Space—only Space, and that Space becomes

suddenly subtle Consciousness

~vlm.66. There is nothing as myself, my feet and hands, or this pot or aught else that I bear, as any material existence; all is air and empty and inane as air, and knowing this, let us turn ourselves to our airy intellects only.

~sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject-object (knower and knowable) relationship.

x67

सर्व~अपह्नव* एव_अयम् मया य: दर्शित: तव ।

स* निन्द्य: वादिनाम् वादेषु_आत्म-ज्ञानेषु राजते ॥६७॥

काष्ठ-मौन~आत्मक: वादे न सर्व~अपह्नव: यदा ।

क्रियते तेन वादेषु न_आत्म.ज्ञानम् प्रसीदति ॥६८॥

sarva~apahnava* eva_ayam mayA ya: darzita: tava |

sa* nindya: vAdinAm vAdeSu_Atma-jJAneSu rAjate ||67||

sarva~apahnava_eva_ayam

all this which is merely my deception is seen by you

mayA ya: darzita: tava

sa: nindya: vAdinAm

vAdeSu Atma-jJAneSu rAjate

~vlm.67. You have shewn me sir, the nullity of the world and the vanity of all worldly things; and the truth of this doctrine is evident in the light of our spiritual knowledge, in defiance of the sophistry of our opponents.

~sv.67-68-69 You have transcended all the states described in the scriptures and you remain established in the supreme non-dual consciousness.

#hnu - #apahnu - #apahnava-: concealment , denial of or turning off of the truth; dissimulation , appeasing , satisfying, Sbr.; affection , love R.; #apahnuti अप-ह्नुति , using a simile in other than its true or obvious application, _sAh.

y68

kASTha-mauna~Atmaka: vAde na sarva~apahnava: yadA |

kriyate tena vAdeSu na_Atma.jJAnam prasIdati ||68||

kASTha-mauna~Atmaka: vAde na sarva~apahnava: yadA |

kriyate tena vAdeSu na_Atma.jJAnam prasIdati ||68||

kASTha-mauna~Atmaka:

stockstill by nature

vAde

na sarva~apahnava: no all.deception

yadA when

kriyate tena vAdeSu

na_Atma-jJAnam

prasIdati – x.

~vlm.68. The sophist that discomfits the silent sage with his sophistry, can never expect to see the light of spiritual knowledge to gleam upon him; (spiritual is got by silent meditation and not by wrangling).

#apahnava-: apa-hnava अपह्नव concealment, denial of the truth; dissimulation, appeasing, satisfying; affection, love R.; #apahnuti f.- "denial, concealment of truth", using a simile in other than its true or obvious application —#hnava: ह्नव #hnavana m hiding, concealing.

z69

प्रत्यक्ष.आदि-प्रमाणानाम् यत् अ-गम्यम् अ-चिह्नितम् ।

स्व~अनुभूति-भवम् ब्रह्म वादै: तल्_लभ्यते कथम् ॥६९॥

pratyakSa.Adi-pramANAnAm yat a-gamyam a-cihnitam |

sva~anubhUti-bhavam brahma vAdai: tal_labhyate katham ||69||

pratyakSa.Adi-pramANAnAm x

yat a-gamyam a-cihnitam |

sva~anubhUti-bhavam brahma x

vAdai: tal_labhyate katham - x

what is unapproachable

unmarked by evidences such as the witness of Ur.own experience

how is that Immensity to be got by disputation?

~vlm. The Being that is beyond our preception and conception, and without any designation or indication; can be only known in our consciousness of him, and not by any kind of reasoning or argumentation.

~vwv.1147 How is that Absolute Reality, which is inaccessible to proofs like apprehension by the senses, which is undesignated and which arises from one's own direct perception, known by discussion?

~YVPersp. Although the nature of the Absolute Brahman cannot be apprehended by the instruments of valid cognition like perception etc., yet it does not remain a riddle, it can be realised by direct experience. -- Prof. Debarata Sensharma. {? disregards "katham.}

z70

सर्व-गम~अर्थ-समतीतम् अ-चिह्नम् अच्छम्

sarva-gama~artha-samatItam a-cihnam accham

आकाशम् एकम् अजम् आद्यम् अ-नामरूपम् ।

AkAzam ekam ajam Adyam a-nAmarUpam |

शुद्धम् चित् आत्मकम् इह_अस्ति_अनुभूति-मात्रम्

zuddham cit Atmakam iha_asti_anubhUti-mAtram

शान्त~अभिधान-कलनम् मल-शङ्कया_अलम् ॥७०॥

zAnta~abhidhAna-kalanam mala-zaGkayA_alam ||70||

sarva.gama~artha-samatItam

a.without-cihna.sign/attribute-m

accham

AkAzam ekam

aja.unborn-m Adya.primal-m – a.without-nAmarUpa.Name&Form-m -

zuddham cit.Atmakam iha_asti_anubhUti-mAtram

zAnta~abhidhAna-kalanam

mala-zaGkayA_alam

~vlm.70. The Being that is without any attribute, or sight or symbol of his nature, is purely vacuous and entirely inconceivable by us, save by means of our spiritual light of him.

~sv.67-68-69 You have transcended all the states described in the scriptures and you remain established in the supreme non-dual consciousness.

oॐm

DAILY READINGS mn 3 December, 2018

fm4027 1.dc03-04 The GENERALS meet the GODS .z41

https://www.dropbox.com/s/ge2zlc7fbpbr5ve/fm4027%201.dc03-04%20The%20GENERALS%20meet%20the%20GODS%20.z41.docx?dl=0

fm6094 2.dc03-04 FIRE-CREST AWAKENS .z70

https://www.dropbox.com/s/fzh2j8z6pcsumia/fm6094%202.dc03-04%20FIRE-CREST%20AWAKENS%20.z70.docx?dl=0

fm7196 3.dc03 HUNTING FOR FIREWOOD .z26

https://www.dropbox.com/s/zdc5s5lwh6vei7o/fm7196%203.dc03%20HUNTING%20FOR%20FIREWOOD%20.z26.docx?dl=0

Group Page

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

Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_भवेत् ।

saMkalpAt sa:_mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahamkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ७.१९५

वसिष्ठ* उवाच ।

अहो नु सम्.प्रबुद्ध:_असि राघव_अघ-विघातिनी ।

वाक्_इयम् तव सम्पन्ना प्रबुद्धेषु_अवहासिनी ॥७।१९५।०१॥

विभाति_इव_असत् एव_इदम् अ-संकल्पेन शाम्यति ।

एतत् शान्ति: तु निर्वाणम् इति_एव परमार्थता ॥०२॥

कल्पना.अकल्पने रूपम् परस्य_एव_इतरस्य न.उ ।

स्पन्दन~अस्पन्दने वायो: यथा न_अत्र_एकताद्विते ॥०३॥

प्रबुद्धस्य_एव या पुंस: शीला-जठरवत् स्थित: ।

शान्तौ व्यवहृतौ वा_अपि सामला मुक्तता_उच्यते ॥४॥

वयम् अस्मिन् पदे स्थित्वा राघव_अघ-विघातिनी ।

शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥०५॥

अस्मिन्_एव पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।

तिष्ठन्ति व्यवहार.स्था* अपि शान्ता* ज्ञ-रूपिण: ॥०६॥

शैल~उदर-स्थितिमताम् प्रबुद्धानाम् अनामयम् ।

अस्माकम् पदम् एवम् तत् आलभ्य_एतत् इह_उष्यताम् ॥०७॥

ब्रह्मणि_एवम् असत्-रूपम् अन्.उत्पन्नम् अ.भासुरम् ।

अन्.आरम्भम् अन्.आकारम् एव_इदम् भासते जगत् ॥०८॥

मृगतृष्ण~अम्बु-सदृशम् तरङ्ग~आवर्ति-वारिवत् ।

रुचक.आदि_इव कनके स्वप्न.संकल्प-शैल=वत् ॥०९॥

बुद्धवान् असि चेत् राम तत् स्वबोध-विवृद्धये ।

कुरु संशय-विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥१०॥

इत्थम् नित्य~अनुभूत:_अपि शिर.स्थ:_अपि_अति.भासुर: ।

जगत्-अख्य:_अयम् आभास: कथम् नाम न विद्यते ॥११॥

राम* उवाच ।

पूर्वम् एव_इदम् उत्पन्नम् न किम्चन कदाचन ।

तेन वन्ध्या-सुतस्य_अस्य न सत्ता कल्पनात् ऋते ॥१२॥

किम् इव_अस्या* जगत्-भ्रन्ते: कारणम् प्रोत्थिता यत: ।

न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥१३॥

न च_अ-विकारम् अजरम् स-विकारम् क्षयात् ऋते ।

कारणम् क्वचित् एव_इह किम्चित् भवितुम्_अर्हति ॥१४॥

ब्रह्म_एव_इदम् अन्.आख्य~आत्म कारणम् प्र.विजृंभते ।

तत् क्व कस्य कथम् नाम जगत्-शब्दार्थ-संविद: ॥१५॥

तत् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

कम्चित् काल-लवम् तिष्ठति_आतिवाहिक-देह.भृत् ॥१६॥

क्षणे वत्सर-संवित्तिम् स्वप्ने त्वम् इव चेतति ।

काकतालीय.वत् तत्र चन्द्र~अर्क.आदीन् च पश्यति ॥१७॥

संकल्प~एक~आत्मन: तस्य देश-काल-क्रिया~आन्वितम् ।

अत्यन्तम् एव व्योम्नि_एव भुवनम् भासते स्वयम् ॥१८॥

तस्मिन् मिथ्या_उपसम्पन्ने स* मिथ्या-पुरुष: तत: ।

मिथ्या_एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥१९॥

अधस्तात् ऊर्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति_अध: ।

कल्पित~अनन्त-सम्भार-पदार्थ~अनर्थ-सम्भ्रम: ॥२०॥

काकतालीयवत् तस्य संकल्पस्य भवेत् यदि ।

यत्.यथा तत्.तथा_अद्य_अपि सुस्थिराम् आत्तवान् स्थितिम् ॥२१॥

शिला वन्ध्या-सुत=मुखे व्योम-चूर्णेन रञ्जनम् ।

करोति_इति.आदिवत् इदम् मिथ्या जगत् उपस्थितम् ॥२२॥

सत्यम् एव_इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

न मिथ्यात्वम् न सत्यत्वम् किम् अपि_इदम् अजम् ततम् ॥२३॥

आकाश.कोशवत् स्वच्छम् शिला-जठरवत् घनम् ।

पाषाण-मौनवत् च_इदम् शान्तम् एव_अक्षयम् जगत् ॥२४॥

चिन्मात्र-सर्व-संकल्पे विराट्_आत्म~आतिवाहिके ।

देहे संवेदनम् व्योम जगत् इति_अवभासते ॥२५॥

एवम् ब्रह्म महाकाशम् एव_इदम् क्व जगत् कथा ।

शान्तम् सम-समाभोगम् एकम् आद्यन्त-वर्जितम् ॥२६॥

यथा पयसि वीचीनाम् उन्.मज्जन-नि.मज्जनै: ।

न जल~अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥२७॥

परावर-विद: के.चित् एतस्मिन् परमे पदे ।

शुद्धे परिणमन्ति_अन्तर्_वारि-बिन्दु:_इव_अम्भसि ॥२८॥

परे_अपरम् इदम् भाति परस्य_इव परात्मकम् ।

सम्भवन्ति_अमले शान्ते न जगति न तत् क्रिया: ॥२९॥

स्वप्ने स्वप्न* इति ज्ञाते दृश्ये ब्रह्मतया_अपि च ।

मृग~अम्बुनि परत्वेन क:_भावयति भावनाम् ॥३०॥

परमार्थ-चमत्कारम् अन्त:स्थ~अनुभवम् विना ।

अन्यस्य_अन्यम् न जानाति सीधु-स्वादुम् इव द्विज: ॥३१॥

निर्वाय निज* आत्मा_अयम् परिवृत्य_अवलोकित: ।

चेत्य~उन्मुखत्वम् उत्सृज्य संतिष्ठेत्_शान्त* आत्मनि ॥३२॥

वसिष्ठ* उवाच ।

दृश्यम् बीज~अङ्कुर* इव स्थितम् ब्रह्मणि कारणे ।

इति सर्ग.आदि-सत्.भाव: कस्मात् न_इह_उपपद्यते ॥३३॥

राम* उवाच ।

बीजे_अङ्कुर:_अङ्कुरतया संश्रित: न_उपलभ्यते ।

बीज~उदरे तु या सत्ता बीजम् एव हि स* भवेत् ॥३४॥

ब्रह्मण:_अन्तर्_जगत्ता_एवम् जगत्ता_एव_उपलभ्यते ।

अस्ति चेत् तत् भवेत् नित्यम् स* ब्रह्मा_एव_अविकारि तत् ॥३५॥

अविकारात् अनाकारात् विकार्य_आकृति-भासुरम् ।

उदेति_इति किल_अस्माभि: न_एव दृष्टम् न च श्रुतम् ॥३६॥

अनाकृतौ_आकृतिमन् न च_एतत् स्थातुम् अर्हति ।

परमाणौ न च_एव_अन्तर् इव सम्भान्ति मेरव: ॥३७॥

समुद्गके रत्नम् इव जगत् ब्रह्मणि तिष्ठति ।

महाकारम् निराकार* इति_उन्मत्त.वत: भवेत् ॥३८॥

शान्तम् परम् च स~आकारस्य_आधार* इति राजते ।

न वक्तुम् राजते क्व_इव स~आकारस्य_अ-विनाशिता ॥३९॥

बोध* एव_अयम् आकार* इति कल्पनया_अपि धी: ।

अपूर्वै: स्वप्नवत् रूढै: संसारै: न_उपलभ्यते ॥४०॥

अपूर्व* एव स्वप्न:_अयम् यत् वै सर्ग:_अनुभूयते ।

स्वप्ने: किल_अनुभूत~अर्थ: स्वभ्यस्त* इव दृश्यते ॥४१॥

यत् एव जाग्रत् तत् स्वप्ने इति न_अत्र_उपपद्यते ।

स्वप्ने प्रदग्ध: पुरुष: कथम् प्रातर् विलोक्यते ॥४२॥

अ-शरीरस्य न स्वप्न* इति_एतत् अपि न_उचितम् ।

सम्भवन्ति पिशाच~आद्या: तेषाम् च स्वप्नवत् स्थिति: ॥४३॥

तस्मात् स्वप्नवत् आभास: संवित् आत्मनि संस्थित: ।

सर्ग.आदि-नाना~आकृतिना परमात्मा निराकृति: ॥४४॥

स्वप्ने चित् एव शैल.आदि-रूपेण_आत्मनि तिष्ठति ।

ब्रह्मात्म~अखिलमुक्त:_असौ_अन्येन_असौ कृत: यदि ॥४५॥

न_इह_अस्तित्वम् न नास्तित्वम् उपलब्धे_अनुभूयते ।

न_एव_अनुभवितृत्वम् च न च_अनुभवन-क्रम: ॥४६॥

किम् अपि_इदम् अनाख्येयम् बुद्धेन_एव_अनुभूयते ।

स्व.संवेदन-संवेद्यम् सत्ता~असत्ता-विजृम्भितम् ॥४७॥

अ-भाव.रूपिण:_भावा* अभावा* भाव.रूपिण: ।

सर्वदा सर्वथा सर्वे भान्ति भासुरताम् गता: ॥४८॥

बृंहति ब्रह्मणि ब्रह्म व्योम व्योमनि वर्धते ।

न च_उपपद्यते किम्चित् ब्रह्म व्योम्नि विबृंहणम् ॥४९॥

द्रष्टृ-दृश्य-दृक्=आत्मायम् अहम् सरादि-विभ्रम: ।

शान्त-चित्.व्योम-विस्तार: न कुड्य.आदि_उपपद्यते ॥५०॥

यथा न सन्_न कुड्य.आदि स्व.संकल्पन-पत्तनम् ।

तथा_एव_अयम् जगत् इति शान्तम् एकम् अनामयम् ॥५१॥

पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।

अन्-इङ्गनम् अन्-आभासम् अन्-आद्यन्तम् अ-चेतितम् ॥५२॥

अ-जन्म-मरणम् शान्तम् अन्.आदि-निधनम् महत् ।

अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥५३॥

या संविदन्त: स्फुरति सा_एव_उपायाति वाक्यताम् ।

यत् बीजम् लीनम् अवनौ तत् याति_अङ्ग्कुरताम् किल ॥५४॥

शब्द-ज्ञान.मय~एक~आत्मा द्वैत~ऐक्य-परिवर्जित: ।

मनाक् अपि न जानामि द्वैत~ऐक्य-कलनाकलाम् ॥५५॥

सर्वे तूष्णीम्.मया* एव जीवन्मुक्ता* इमे जना: ।

संशान्त-सर्व-संरम्भा: खे ख-भाव* इव स्थिता: ॥५६॥

जगत्-स्पर्श-महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।

चित्रम् भित्तौ_इव कृतम् मनोराज्य* इव_उदितम् ॥५७॥

शैलात् इव_उत्कीर्ण-समम् कथायाम् इव वर्णितम् ।

शम्बरेण_इव रचितम् व्योम्नि स्वप्न* इव_उदितम् ॥५८॥

किल स्वप्नवत् एव_इदम् सर्ग.आदौ_एव भाति यत् ।

अ-भित्तिकम् निष्.प्रतिघम् जगत् का_इव_अस्य सत्यता ॥५९॥

जगत् बुद्धौ_इदम् सत्यम् परि.ज्ञानवत: मृषा ।

ब्रह्म.आत्मक* इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥६०॥

सर्व* एव_इमे भावा: सह-स्थावर-जङ्गमा: ।

अस्मत्.आदय* आकाशम् जगत्-ज्ञ-विषयम् तथा ॥६१॥

खम् अहम् खम् भवान्_चित् खम् जगत् खम् खम् खम् एव च ।

चित्.आकाश~एकताम् एत्य भज~एक~आकाश-रूपताम् ॥६२॥

ज्ञानेन_आकाश-कल्पेन सर्व.आत्म गगन~उपमम् ।

ज्ञेय~अभिन्नेन सम्बोधात् तम् वन्दे द्वि-पदाम् वरम् ॥६३॥

चित्-रूपत्वात् उदेति_इदम् जगत् तत्र_एव लीयते ।

अकारणकम् एव_अन्त: परम् व्योम_एव निर्मलम् ॥६४॥

एतत् सर्व.पद=आतीतम् सर्व.शास्त्र-कला~आतिगम् ।

पदम्-आसाद्य निर्द्वन्द्वम् त्वम् आकाश~आत्मक:_अभव: ॥६५॥

अहम् जगत् च न.उ पाद-पाणि.आदि न घट.आदि च ।

सर्वम् आकाशम् आकाशम् एव_अच्छम् सूक्ष्म-चित् भवेत् ॥६६॥

सर्व~अपह्नव* एव_अयम् मया य: दर्शित: तव ।

स* निन्द्य: वादिनाम् वादेषु_आत्म-ज्ञानेषु राजते ॥६७॥

काष्ठ-मौन~आत्मक: वादे न सर्व~अपह्नव: यदा ।

क्रियते तेन वादेषु न_आत्म.ज्ञानम् प्रसीदति ॥६८॥

प्रत्यक्ष.आदि-प्रमाणानाम् यत् अ-गम्यम् अ-चिह्नितम् ।

स्व~अनुभूति-भवम् ब्रह्म वादै: तल्_लभ्यते कथम् ॥६९॥

सर्व-गम~अर्थ-समतीतम् अ-चिह्नम् अच्छम्

आकाशम् एकम् अजम् आद्यम् अ-नामरूपम् ।

शुद्धम् चित् आत्मकम् इह_अस्ति_अनुभूति-मात्रम्

शान्त~अभिधान-कलनम् मल-शङ्कया_अलम् ॥७०॥

॥

७१९६

fm7196 3.dc03 HUNTING FOR FIREWOOD .z26

https://www.dropbox.com/s/zdc5s5lwh6vei7o/fm7196%203.dc03%20HUNTING%20FOR%20FIREWOOD%20.z26.docx?dl=0

fm7195 3.dc01-02 On Realized Illumination .z70.docx

Jiva Das

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Dec 2, 2020, 8:33:08 PM12/2/20

to yoga vasishtha

FM7195 ON REALIZED ILLUMINATION 3.DC01-02 .z70

https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01-02%20On%20Realized%20Illumination%20.z70.docx?dl=0

FM.7.150-FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0

FM.7.195 ON REALIZED ILLUMINATION 3.DC01-02

सर्ग ७.१९५

sarga 7.195

अहो नु सम्.प्रबुद्धो ऽसि राघव_अघ.विघातिनी ।

aho nu sam.prabuddha:_asi rAghava_agha-vighAtinI |

वा*ग् इ*यम् तव सम्पन्ना प्रबुद्धे*ष्व् अ*वहासिनी ॥७।१९५*।*१॥

vA*k_i*yam tava sampannA prabuddheS*u_a*vahAsinI ||7|195*|*1||

विभाति_इव_अस*त्**_**ए*व_इदम् अ=संकल्पेन शाम्यति ।

vibhAti_iva_asat eva_idam a-saMkalpena zAmyati |

एत*त्**_**शान्ति:**_**तु* निर्वाणम् इ*ति**_**ए*व परमार्थता ॥७।१९५*।*२॥

eta*t_z*An*ti:_t*u nirvANam it*i_e*va paramArthatA ||7|195*|*2||

कल्पना.अकल्पने रूपम् परस्य_एव_इतरस्य न.उ ।

kalpanA.akalpane rUpam parasya_eva_itarasya na.u |

स्पन्दन.अस्पन्दने वा*यो:**_**य*था न_अत्र_एकताद्विते ॥७।१९५*।*३॥

spandana~aspandane vAy*o:_y*athA na_atra_ekatAdvite ||7|195*|*3||

प्रबुद्धस्य_एव या पुंस: शिला*.**ज*ठरवत् स्थित: ।

prabuddhasya_eva yA puMsa: zIlA-jaTharavat sthita: |

शान्तौ व्यवहृतौ वा_अपि सामला मुक्तता_उच्यते ॥७।१९५।४॥

zAntau vyavahRtau vA_api sAmalA muktatA_ucyate ||7|195|4||

वयम् अस्मिन् पदे स्थित्वा राघव_अघ.विघातिनी ।

vayam asmin pade sthitvA rAghava_agha-vighAtinI |

शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥७।१९५*।*५॥

zAntatve vyavahAre ca samam ittham avasthitA: ||7|195*|*5||

अ*स्मिन्न् ए*व पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।

asmin_eva pade nityam brahmA.viSNu.hara.Adaya: |

तिष्ठन्ति व्यवहार.स्था अपि शान्ता ज्ञ.रूपिण: ॥७।१९५*।*६॥

tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||7|195*|*6||

शैल.उदर.स्थितिमताम् प्रबुद्धानाम् अनामयम् ।

zaila~udara-sthitimatAm prabuddhAnAm anAmayam |

अस्माकम् पदम् एवम् तद् आलभ्य_एत*त्**_**इ*ह_उष्यताम् ॥७।१९५*।*७॥

asmAkam padam evam tat Alabhya_etat_i*ha_uSy*atAm ||7|195*|*7||

ब्रह्मणि_एवम् अस*त्.रू*पम् अन्.उत्पन्नम् *अ=*भासुरम् ।

brahmaN*i_e*vam asat-rUpam an.utpannam a.bhAsuram |

अन्.आरम्भम् अन्.आकारम् एव_इदम् भासते जगत् ॥७।१९५*।*८॥

an.Arambham an.AkAram eva_idam bhAsate jagat ||7|195*|*8||

मृगतृष्ण.अम्बु*.**स*दृशम् तरङ्ग*.**आ*वर्ति.वारिवत् ।

mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat |

रुचक.आदि_इव कनके स्वप्न.संकल्प.शैल=वत् ॥७।१९५*।*९॥

rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||7|195*|*9||

बुद्धवान् असि चे*त्**_**रा*म तत् स्वबोध.विवृद्धये ।

buddhavAn asi cet rAma tat svabodha-vivRddhaye |

कुरु संशय.विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥७।१९५।१०॥

kuru saMzaya-vicchedam pRcchata: pracchakasya me ||7|195|10||

इत्थम् नित्य.अनुभू*त:**_**अ*पि शिर.*स्थ:**_**अपि**_**अ*ति.भासुर: ।

ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: |

जग*त्.अख्य:**_**अ*यम् आभास: कथम् नाम न विद्यते ॥७।१९५।११॥

jaga*t-a*khya:_ayam AbhAsa: katham nAma na vidyate ||7|195|11||

राम उवाच ।

rAma* uvAca |

पूर्वम् एव_इदम् उत्पन्नम् न किम्चन कदाचन ।

pUrvam eva_idam utpannam na kimcana kadAcana |

तेन वन्ध्या-सुतस्य_अस्य न सत्ता कल्पना*त्**_**ऋ*ते ॥७।१९५।१२॥

tena vandhyA-sutasya_asya na sattA kalpanA*t_R*te ||7|195|12||

किम् इव_अ*स्या* जग*त्.भ्र*न्ते: कारणम् प्रोत्थिता यत: ।

kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: |

न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥७।१९५।१३॥

na kAraNam vinA kArye kimcit sambhavati kva.cit ||7|195|13||

न च*_**अ=*विकारम् अजरम्* स=*विकारम् क्षया*त्**_**ऋ*ते ।

na ca_a-vikAram ajaram sa-vikAram kSayA*t_R*te |

कारणम् क्वचि*त्**_**ए*व_इह किम्चि*त्**_**भ*वितुम् अर्हति ॥७।१९५।१४॥

kAraNam kvacit eva_iha kimcit bhavitum arhati ||7|195|14||

ब्रह्म_एव_इदम् अन्.आख्य*.**आ*त्म कारणम् प्र.विजृंभते ।

brahma_eva_idam an.Akhya~Atma kAraNam pra.vijRMbhate |

तत् क्व कस्य कथम् नाम जग*त्.श*ब्दार्थ.संविद: ॥७।१९५।१५॥

tat kva kasya katham nAma jagat-zabdArtha-saMvida: ||7|195|15||

तद् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

tat anAkhye pade zAnte cirAt pratham acetanam |

कम्चित् काल-लवम् तिष्ठ*ति**_**आ*तिवाहिक.देह.भृत् ॥७।१९५।१६॥

kamcit kAla-lavam tiSThat*i_A*tivAhika-deha.bhRt ||7|195|16||

क्षणे वत्सर.संवित्तिम् स्वप्ने त्वम् इव चेतति ।

kSaNe vatsara-saMvittim svapne tvam iva cetati |

काकतालीय.वत् तत्र चन्द्र.अर्क.आदीन् च पश्यति ॥७।१९५।१७॥

kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||7|195|17||

संकल्प.एक*.**आ*त्मन: तस्य देश-काल-क्रिया*.**आ*न्वितम् ।

saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam |

अत्यन्तम् एव व्यो*म्नि**_**ए*व भुवनम् भासते स्वयम् ॥७।१९५।१८॥

atyantam eva vyomn*i_e*va bhuvanam bhAsate svayam ||7|195|18||

तस्मिन् मिथ्या_उपसम्पन्ने *स* मिथ्या-पुरुष: तत: ।

tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: |

मिथ्या_एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥७।१९५।१९॥

mithyA_eva tat samAcAram kurvan viparivartate ||7|195|19||

अधस्ता*त्**_**ऊ*र्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति_अध: ।

adhastA*t_U*rdhvam AyAti punar UrdhvAt vrajati_adha: |

कल्पित.अनन्त*.**स*म्भार.पदार्थ.अनर्थ*.**स*म्भ्रम: ॥७।१९५।२०॥

kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||7|195|20||

काकतालीयवत् तस्य संकल्पस्य भवे*त्**_**य*दि ।

kAkatAlIyavat tasya saMkalpasya bhavet_yadi |

य*त्.य*था तत्.तथा_अद्य_अपि सुस्थिराम् आत्तवान् स्थितिम् ॥७।१९५।२१॥

yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||7|195|21||

शिला वन्ध्या-सुत=मुखे व्यो*म.*चूर्णेन रञ्जनम् ।

zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam |

करोति_इति.आदिव*त्**_**इ*दम् मिथ्या जगत् उपस्थितम् ॥७।१९५।२२॥

karoti_iti.Adivat_idam mithyA jagat upasthitam ||7|195|22||

सत्यम् एव_इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

satyam eva_idam athavA mithyAtvam tu kuta: kila |

न मिथ्यात्वम् न सत्यत्वम् किम् अपि_इदम् अजम् ततम् ॥७।१९५।२३॥

na mithyAtvam na satyatvam kim api_idam ajam tatam ||7|195|23||

आकाश.कोशवत् स्वच्छम् शिला*.**ज*ठरव*त्**_**घ*नम् ।

AkAza.kozavat svaccham zilA-jaTharavat_ghanam |

पाषाण.मौनव*त्**_**च*_इदम् शान्तम् एव_अक्षयम् जगत् ॥७।१९५।२४॥

pASANa-maunavat_ca_idam zAntam eva_akSayam jagat ||7|195|24||

चिन्मात्र*.**स*र्व-संकल्पे विराट्_आत्म*.**आ*तिवाहिके ।

cinmAtra-sarva-saMkalpe virAT_Atma~AtivAhike |

देहे संवेदनम् व्योम जग*त्**_**इ*ति_अवभासते ॥७।१९५।२५॥

dehe saMvedanam vyoma jagat_iti_avabhAsate ||7|195|25||

एवम् ब्रह्म महाकाशम् एव_इदम् क्व जगत् कथा ।

evam brahma mahAkAzam eva_idam kva jagat kathA |

शान्तम् सम*.**स*माभोगम् एकम् आद्यन्त.वर्जितम् ॥७।१९५।२६॥

zAntam sama-samAbhogam ekam Adyanta-varjitam ||7|195|26||

यथा पयसि वीचीनाम् उन्.मज्जन.निमज्जनै: ।

yathA payasi vIcInAm un.majjana-ni.majjanai: |

न जल.अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥७।१९५।२७॥

na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||7|195|27||

परावर.विद: के.चि*त्**_**ए*तस्मिन् परमे पदे ।

parAvara-vida: ke.cit etasmin parame pade |

शुद्धे परिणम*न्ति**_**अ*न्तर्_वारि*.**बि**न्दु:**_**इ*व_अम्भसि ॥७।१९५।२८॥

zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||7|195|28||

परे ऽपरम् इदम् भाति परस्य_इव परात्मकम् ।

pare_aparam idam bhAti parasya_iva parAtmakam |

सम्भव*न्ति**_**अ*मले शान्ते न जगति न तत् क्रिया: ॥७।१९५।२९॥

sambhavanti_amale zAnte na jagati na tat kriyA: ||7|195|29||

स्वप्ने स्वप्न इति ज्ञाते दृश्ये ब्रह्मतया_अपि च ।

svapne svapna* iti jJAte dRzye brahmatayA_api ca |

मृग.अम्बुनि परत्वेन *क:**_**भा*वयति भावनाम् ॥७।१९५।३०॥

mRga~ambuni paratvena ka:_bhAvayati bhAvanAm ||7|195|30||

परमार्थ.चमत्कारम् अन्त:स्थ.अनुभवम् विना ।

paramArtha-camatkAram anta:stha~anubhavam vinA |

अन्यस्य_अन्यम् न जानाति सीधु.स्वादुम् इव द्विज: ॥७।१९५।३१॥

anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||7|195|31||

निर्वाय नि*ज**_**आ*त्मा_अयम् परिवृत्य_अवलोकित: ।

nirvAya nija* AtmA_ayam parivRtya_avalokita: |

चेत्य.उन्मुखत्वम् उत्सृज्य संतिष्ठे*त्**_**शा*न्त आत्मनि ॥७।१९५।३२॥

cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||7|195|32||

वसिष्ठ उवाच ।

vasiSTha uvAca |

दृश्यम् बीज.अङ्कुर इव स्थितम् ब्रह्मणि कारणे ।

dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe |

इति सर्ग.आदि*.**स**त्.भा*व: कस्मात् न_इह_उपपद्यते ॥७।१९५।३३॥

iti sarga.Adi-sat.bhAva: kasmAt na_ihopapadyate ||7|195|33||

राम उवाच ।

rAma* uvAca |

बी*जे**_**अ*ङ्कुर:_अङ्कुरतया संश्रित: न_उपलभ्यते ।

bIje_aGkura:_aGkuratayA saMzrita: nopalabhyate |

बीज.उदरे तु या सत्ता बीजम् एव हि *स* भवेत् ॥७।१९५।३४॥

bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||7|195|34||

ब्रह्म*ण:**_**अ*न्तर्_जगत्ता_एवम् जगत्ता_एव_उपलभ्यते ।

brahmaNa:_antar_jagattA_evam jagattA_evopalabhyate |

अस्ति चेत् त*त्**_**भ*वेत् नित्यम् *स* ब्रह्मा_एव_अविकारि तत् ॥७।१९५।३५॥

asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||7|195|35||

अविकाराद् अनाकारात् विकार्य_आकृति-भासुरम् ।

avikArAt anAkArAt vikArya_AkRti-bhAsuram |

उदेति_इति किल_अस्माभि: न_एव दृष्टम् न च श्रुतम् ॥७।१९५।३६॥

udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||7|195|36||

अनाकृ*तौ**_**आ*कृतिमन् न च_एतत् स्थातुम् अर्हति ।

anAkRtau_AkRtiman na ca_etat sthAtum arhati |

परमाणौ न च_एव_अन्तर् इव सम्भान्ति मेरव: ॥७।१९५।३७॥

paramANau na ca_eva_antar iva sambhAnti merava: ||7|195|37||

समुद्गके रत्नम् इव जग*त्**_**ब्र*ह्मणि तिष्ठति ।

samudgake ratnam iva jagat brahmaNi tiSThati |

महाकारम् निराकार इति_उन्मत्त.वत: भवेत् ॥७।१९५।३८॥

mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||7|195|38||

शान्तम् परम् च* स=आ*कारस्य_आधार इति राजते ।

zAntam param ca sa~AkArasya_AdhAra* iti rAjate |

न वक्तुम् राजते क्व_इव* स=आ*कारस्य*_**अ=*विनाशिता ॥७।१९५।३९॥

na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||7|195|39||

बोध एव_अयम् आकार इति कल्पनया_अपि धी: ।

bodha* eva_ayam AkAra* iti kalpanayA_api dhI: |

अपूर्वै: स्वप्नवत् रूढै: संसारै: न_उपलभ्यते ॥७।१९५।४०॥

apUrvai: svapnavat rUDhai: saMsArai: nopalabhyate ||7|195|40||

अपूर्व एव स्व*प्न:**_**अ*यम् यत् वै सर्ग:_अनुभूयते ।

apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |

स्वप्ने: किल_अनुभूत.अर्थ: स्वभ्यस्त इव दृश्यते ॥७।१९५।४१॥

svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||7|195|41||

य*त्**_**ए*व जाग्रत् तत् स्वप्ने इति न_अत्र_उपपद्यते ।

yat eva jAgrat tat svapne iti na_atropapadyate |

स्वप्ने प्रदग्ध: पुरुष: कथम् प्रातर् विलोक्यते ॥७।१९५।४२॥

svapne pradagdha: puruSa: katham prAtar vilokyate ||7|195|42||

अ=शरीरस्य न स्वप्न इ*ति**_**ए*तद् अपि न_उचितम् ।

a-zarIrasya na svapna* it*i_e*tat api nocitam |

सम्भवन्ति पिशाच*.**आ*द्या: तेषाम् च स्वप्नवत् स्थिति: ॥७।१९५।४३॥

sambhavanti pizAca~AdyA: teSAm ca svapnavat sthiti: ||7|195|43||

तस्मात् स्वप्नवद् आभास: संविद् आत्मनि संस्थित: ।

tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |

सर्ग.आदि-नाना*.**आ*कृतिना परमात्मा निराकृति: ॥७।१९५।४४॥

sarga.Adi-nAnA~AkRtinA paramAtmA nirAkRti: ||7|195|44||

स्वप्ने चि*त्**_**ए*व शैल.आदि.रूपेण_आत्मनि तिष्ठति ।

svapne cit eva zaila.Adi-rUpeNa_Atmani tiSThati |

ब्रह्मात्म.अखिलमुक्त:_असौ_अन्येन_असौ कृत: यदि ॥७।१९५।४५॥

brahmAtma~akhilamukta:_asa*u_a*nyena_asau kRta: yadi ||7|195|45||

न_इह_अस्तित्वम् न नास्तित्वम् उपल*ब्धे**_**अ*नुभूयते ।

na_iha_astitvam na nAstitvam upalabdhe_anubhUyate |

न_एव_अनुभवितृत्वम् च न च_अनुभवन.क्रम: ॥७।१९५।४६॥

na_eva_anubhavitRtvam ca na ca_anubhavana-krama: ||7|195|46||

किम् अपि_इदम् अनाख्येयम् बुद्धेन_एव_अनुभूयते ।

kim api_idam anAkhyeyam buddhena_eva_anubhUyate |

स्व.संवेदन.संवेद्यम् सत्ता.असत्ता.विजृम्भितम् ॥७।१९५।४७॥

sva.saMvedana-saMvedyam sattA~asattA-vijRmbhitam ||7|195|47||

अ=भाव.रूपि*ण:**_**भा*वा अभावा* भाव.रूपिण: ।

a-bhAva.rUpiNa:_bhAvA* abhAvA* bhAva.rUpiNa: |

सर्वदा सर्वथा सर्वे भान्ति भासुरताम् गता: ॥७।१९५।४८॥

sarvadA sarvathA sarve bhAnti bhAsuratAm gatA: ||7|195|48||

बृंहति ब्रह्मणि ब्रह्म व्योम व्योमनि वर्धते ।

bRMhati brahmaNi brahma vyoma vyomani vardhate |

न च_उपपद्यते किम्चि*त्**_**ब्र*ह्म व्योम्नि विबृंहणम् ॥७।१९५।४९॥

na ca_upapadyate kimcit brahma vyomni vibRMhaNam ||7|195|49||

द्रष्टृ-दृश्य-दृ*क्=आ*त्मायम् अहम् सरादि.विभ्रम: ।

draSTR-dRzya-dRk=AtmAyam aham sarAdi-vibhrama: |

शान्त-चित्.व्योम.विस्तार: न कुड्य.आदि_उपपद्यते ॥७।१९५।५०॥

zAnta-cit.vyoma-vistAra: na kuDya.Adi_upapadyate ||7|195|50||

यथा न सन्_न कुड्य.आदि स्व.संकल्पन.पत्तनम् ।

yathA na san_na kuDya.Adi sva.saMkalpana-pattanam |

तथा_एव_अयम् जग*त्**_**इ*ति शान्तम् एकम् अनामयम् ॥७।१९५।५१॥

tathA_eva_ayam jagat_iti zAntam ekam anAmayam ||7|195|51||

पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।

pUrNe hi paramam zAntam idam sarvam akhaNDitam |

अन्-इङ्गनम् अन्.आभासम् अन्.आद्यन्तम् अ=चेतितम् ॥७।१९५।५२॥

an-iGganam an-AbhAsam an-Adyantam a-cetitam ||7|195|52||

*अ=**ज*न्म-मरणम् शान्तम् अन्.आदि-निधनम् महत् ।

a-janma-maraNam zAntam an.Adi-nidhanam mahat |

अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥७।१९५।५३॥

an.upAdhi nir.AkAram svapadam buddhavAn aham ||7|195|53||

या संविदन्त: स्फुरति सा_एव_उपायाति वाक्यताम् ।

yA saMvidanta: sphurati sA_eva_upAyAti vAkyatAm |

यत् बीजम् लीनम् अवनौ तत् याति_अङ्ग्कुरताम् किल ॥७।१९५।५४॥

yat bIjam lInam avanau tat_yAti_aGgkuratAm kila ||7|195|54||

शब्द-ज्ञान.मय.एक*.**आ*त्मा द्वैत.ऐक्य-परिवर्जित: ।

zabda-jJAna.maya~eka~AtmA dvaita~aikya-parivarjita: |

मना*क्**_**अ*पि न जानामि द्वैत.ऐक्य-कलनाकलाम् ॥७।१९५।५५॥

manAk api na jAnAmi dvaita~aikya-kalanAkalAm ||7|195|55||

सर्वे तूष्णीम्.मया एव जीवन्मुक्ता इमे जना: ।

sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |

संशान्त*.**स*र्व-संरम्भा: खे ख-भाव इव स्थिता: ॥७।१९५।५६॥

saMzAnta-sarva-saMrambhA: khe kha-bhAva* iva sthitA: ||7|195|56||

जगत्.स्पर्श-महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।

jagat-sparza-mahArambham api tUSNIm idam sthitam |

चित्रम् भित्तौ_इव कृतम् मनोराज्य इव_उदितम् ॥७।१९५।५७॥

citram bhittAv_iva kRtam manorAjya* iva_uditam ||7|195|57||

शैला*त्**_**इ*व_उत्कीर्ण*.**स*मम् कथायाम् इव वर्णितम् ।

zailAt_iva_utkIrNa-samam kathAyAm iva varNitam |

शम्बरेण_इव रचितम् व्योम्नि स्वप्न इव_उदितम् ॥७।१९५।५८॥

zambareNa_iva racitam vyomni svapna* iva_uditam ||7|195|58||

किल स्वप्नव*त्**_**ए*व_इदम् सर्ग.आदौ_एव भाति यत् ।

kila svapnavat eva_idam sarga.Adau_eva bhAti yat |

अ=भित्तिकम् निष्प्रतिघम् जगत् का_इव_अस्य सत्यता ॥७।१९५।५९॥

a-bhittikam niS.pratigham jagat kA_iva_asya satyatA ||7|195|59||

जग*त्**_**बु*द्धौ_इदम् सत्यम् परि.ज्ञानवत: मृषा ।

jagat buddhAvidam satyam pari.jJAnavata: mRSA |

ब्रह्म.आत्मक इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥७।१९५।६०॥

brahma.Atmaka* idam brahma zAnte zAntam parAmbaram ||7|195|60||

सर्व एव_इमे भावा: सह-स्थावर*.**ज*ङ्गमा: ।

sarva* eva_ime bhAvA: saha-sthAvara-jaGgamA: |

अस्म*त्.आ*दय आकाशम् जगत्.ज्ञ.विषयम् तथा ॥७।१९५।६१॥

asmat.Adaya* AkAzam jagat-jJa-viSayam tathA ||7|195|61||

खम् अहम् खम् भवान्_चित् खम् जगत् खम् खम् खम् एव च ।

kham aham kham bhavAn_cit kham jagat kham kham kham eva ca |

चि*त्.आ*काश.एकताम् एत्य भज.एक*.**आ*काश.रूपताम् ॥७।१९५।६२॥

cit.AkAza~ekatAm etya bhaja~eka~AkAza-rUpatAm ||7|195|62||

ज्ञानेन_आकाश-कल्पेन सर्व.आत्म गगन.उपमम् ।

jJAnena_AkAza-kalpena sarva.Atma gagana~upamam |

ज्ञेय.अभिन्नेन सम्बोधात् तम् वन्दे द्वि-पदाम् वरम् ॥७।१९५।६३॥

jJeya~abhinnena sambodhAt tam vande dvi-padAm varam ||7|195|63||

चि*त्.रू*पत्वात् उदेति_इदम् जगत् तत्र_एव लीयते ।

cit-rUpatvAt udeti_idam jagat tatra_eva lIyate |

अकारणकम् एव_अन्त: परम् व्योम_एव निर्मलम् ॥७।१९५।६४॥

akAraNakam eva_anta: param vyoma_eva nirmalam ||7|195|64||

एतत् सर्व.पद=आतीतम् सर्व.शास्त्र-कला*.**आ*तिगम् ।

etat sarva.pada=AtItam sarva.zAstra-kalA~Atigam |

पदम् आसाद्य निर्द्वन्द्वम् त्वम् आकाश*.**आ*त्मक:_अभव: ॥७।१९५।६५॥

padam AsAdya nirdvandvam tvam AkAza~Atmaka:_abhava: ||7|195|65||

अहम् जग*त्**_**च* न.उ पाद-पाणि.आदि न घट.आदि च ।

aham jagat_ca na.u pAda-pANi.Adi na ghaTa.Adi ca |

सर्वम् आकाशम् आकाशम् एव_अच्छम् सूक्ष्म-चि*त्**_**भ*वेत् ॥७।१९५।६६॥

sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet ||7|195|66||

सर्व.अपह्नव एव_अयम् मया *य:**_**द*र्शित: तव ।

sarva~apahnava* eva_ayam mayA ya: darzita: tava |

*स* निन्द्य: वादिनाम् वादे*षु**_**आ*त्म-ज्ञानेषु राजते ॥७।१९५।६७॥

sa* nindya: vAdinAm vAdeSu_Atma-jJAneSu rAjate ||7|195|67||

काष्ठ-मौन*.**आ*त्म*क:**_**वा*दे न सर्व.अपह्नव: यदा ।

kASTha-mauna~Atmaka: vAde na sarva~apahnava: yadA |

क्रियते तेन वादेषु न_आत्म.ज्ञानम् प्रसीदति ॥७।१९५।६८॥

kriyate tena vAdeSu na_Atma.jJAnam prasIdati ||7|195|68||

प्रत्यक्ष.आदि-प्रमाणानाम् यद् अ*=*गम्यम् अ=चिह्नितम् ।

pratyakSa.Adi-pramANAnAm yat a-gamyam a-cihnitam |

स्व.अनुभूति-भवम् ब्रह्म वादैस् तल् लभ्यते कथम् ॥७।१९५।६९॥

sva~anubhUti-bhavam brahma vAdai: tal_labhyate katham ||7|195|69||

सर्व.गम.अर्थ*.**स*मतीतम् अ=चिह्नम् अच्छम्

sarva-gama~artha-samatItam a-cihnam accham

आकाशम् एकम् अजम् आद्यम् अ=नामरूपम् ।

AkAzam ekam ajam Adyam a-nAmarUpam |

शुद्धम् चिद् आत्मकम् इह_अस्ति_अनुभूति-मात्रम्

zuddham cit Atmakam iha_asti_anubhUti-mAtram

शान्त.अभिधान.कलनम् मल-शङ्कया_अलम् ॥७।१९५।७०॥

zAnta~abhidhAna-kalanam mala-zaGkayA_alam ||7|195|70||

||

oॐm

FM.7.195

*ON REALIZED ILLUMINATION*

*VASISHTHA said—*

अहो नु सम्.प्रबुद्धो ऽसि राघव_अघ.विघातिनी ।

aho nu sam.prabuddha:_asi rAghava_agha-vighAtinI |

वाग् इयम् तव सम्पन्ना प्रबुद्धेष्व् अवहासिनी ॥७।१९५*।*१॥

vAk_iyam tava sampannA prabuddheSu_avahAsinI ||7|195*|*1||

.

*well now *

*you have fully woken.up, rAghava, *

*it's a trouble-un.maker *

*wha*t_y*ou have said *

*when i*t_i*s attained by the awakened *

*i*t_i*s to laugh.at <http://laugh.at>*

.

aho*.O.yes!* nu*.now/then* samprabuddha*.aroused/awakened*: asi
*.you.are\sword* rAghava*.Râghava*

agha*.xx*.vighAti*.xx*.nI | vAk*.xx* iyam.*this* tava*.of/for.you* sampanna
*.produced/accomplished*.A

prabuddha*.xx*.eSu avahAsi*.laffing.at <http://laffing.at>*.nI -

.

*sv. Bravo, O Rama, you have attained enlightenment. Your words have the
power of enlightenment.

*vlm. Bravo Ráma! that_you are awakened to light and enlightened in your

understanding; and the words you have spoken, are calculated to destroy the
darkness of ignorant minds, and rejoice the hearts of wise.

विभाति_इव_अस*त्**_**ए*व_इदम् अ=संकल्पेन शाम्यति ।

vibhAti_iva_asat eva_idam a-saMkalpena zAmyati |

एत*त्**_**शान्ति:**_**तु* निर्वाणम् इ*ति**_**ए*व परमार्थता ॥७।१९५*।*२॥

eta*t_z*An*ti:_t*u nirvANam it*i_e*va paramArthatA ||7|195*|*2||

.

*all this tha*t e*manates as-if *

*is only Asat unSuch; with *

*the lack of Samkalpa Concepts *

*it's brought to peace: and this Peace is *

*"nirvANa"—in the higher sense*

*. *

vibhAti iva* - as.if shining/emanating *asad eva idam - *this is quite
unreal*

a-saMkalpena zAmyati - *in the absence of saMkalpa.Concepts i*t_i*s brought
to peace* eta*t_z*An*ti:_t*u nirvANam iti - *and this Peace is "nirvANa" *

eva paramArthatA - *such is the higher sense*

.

*sv.2 The unreality which seems to exist here disappears when it_is
not_conceived or thought of.

*vlm.2. These phenomenals that ever appear so very bright to our sight,
lose their gloss at our want of desire and disregard of them; it_is the
knowledge of this truth, that_is attended with our peace and tranquility,

and our liberation and inexcitability.

कल्पना.अकल्पने रूपम् परस्य_एव_इतरस्य न.उ ।

.

kalpana=a-kalpane rUpam –

a Form, being imagined-unimagined

parasya eva itarasya na.u - is nothing other than the Supreme

spandana~aspandane vAyor yathA - just.as in the vibrating-unvibrating of
the wind

na atra ekatA~advite - there is no unity and duality here

.

*sv.3 This supreme peace is nirvana and this is the supreme truth.

*vlm.3. All these imaginary sights vanish from our view, at the suppression

of our imagination of them; just as the want of ventilation in the winds,
reduces them to the level of the one common, and calm still air.

प्रबुद्धस्य_एव या पुंस: शिला.जठरवत् स्थित: ।

prabuddhasya_eva yA puMsa: zilA-jaTharavat sthita: |

शान्तौ व्यवहृतौ वा_अपि सामला मुक्तता_उच्यते ॥७।१९५।४॥

zAntau vyavahRtau vA_api sAmalA muktatA_ucyate ||7|195|4||

.

*when a fully.awakened person, solid-as-a-mountain in his Quiet,*

*is yet fully engaged in the world*

*they say he has the liberated state withou*t a* stain*

*.*

*of the *prabuddha.*awakened/wise*.sya eva*.indeed\only*/*very* yA*.xx*
puMsas*.of.a.human* zilA.jaThara.vat sthita: | zAntau vyavahRtau vA_api
sAmalA muktatA_ucyate

.

*vlm.4. The enlightened man remaining unmoved as a stone, or moving quietly
in his conduct_in life; (i. e. who is ever unruffled in his disposition),

is verily said to have his clear liberation.

वयम् अस्मिन् पदे स्थित्वा राघव_अघ.विघातिनी ।

vayam asmin pade sthitvA rAghava_agha-vighAtinI |

शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥७।१९५।५॥

zAntatve vyavahAre ca samam ittham avasthitA: ||7|195|5||

.

vayam asmin_pade sthitvA rAghava

*we are settled in this state, rAghava, *

agha-vighAtinI

*that demolishes sin *

zAntatve vyavahAre ca samam

*at-peace and at-work it's the same *

ittham avasthitA:

*so we have a place*

*. *

*vlm.5. Look at_yogis like ourselves, O Ráma, that having attained this

state of liberation, have been cleansed from all our iniquities; and are
now set at quite rest, even in the conduct of our worldly affairs.

*sv.5-6 We live in that state, O Rama, though we are constantly engaged in
diverse activity. You, too, rest_in that state and carry on your work.

#vighAta - a stroke, blow with (comp.); breaking off or in pieces; driving
back, warding off; destruction, ruin; removal, prohibition, prevention,
interruption, impediment, obstacle; failure, want of success. #vighAtin
fighting, mbh; injuring, vet.; opposing, interrupting, kathAs.

#agh to go wrong, sin -> #agha-: sin., impurity, Mn.&c. - #anagha -
sinless, vasiShTha's most frequent epithet for rAma, interpreted as "Dear
boy".

अस्मिन्न् एव पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।

asmin_eva pade nityam brahmA.viSNu.hara.Adaya: |

तिष्ठन्ति व्यवहार.स्था अपि शान्ता ज्ञ.रूपिण: ॥७।१९५।६॥

tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||7|195|6||

.

asmin-n_eva pade

*in this very state *

nityam

*constantly *

brahmA-viSNu-harAdaya:

*Brahmâ, Vishnu, Hara, and the rest *

tiSThanti vyavahAra.sthA: api

*tho they remain engaged in action *

zAntA jJa-rUpiNa:

*are at peace, as Forms of Knowledge*

*. *

*vlm.6. Know the great Gods Brahmá, ViSNu and others, to have been situated

in this state of quiet and freedom, that they are remaining as pure
intelligences, even while discharging the offices of their godship.

*sv. We live in that state, O Rama, though we are constantly engaged in
diverse activity. You, too, rest_in that state and carry on your work.

शैल.उदर.स्थितिमताम् प्रबुद्धानाम् अनामयम् ।

zaila~udara-sthitimatAm prabuddhAnAm anAmayam |

अस्माकम् पदम् एवम् तद् आलभ्य_एत*त्**_**इ*ह_उष्यताम् ॥७।१९५।७॥

asmAkam padam evam tat Alabhya_etat_iha_uSyatAm ||7|195|7||

.

zaila~udara-sthitimatAm

prabuddhAnAm

anAmayam

asmAkam padam evam tad

Alabhya_etat_iha_uSyatAm

.

*vlm.7. Do you, O Ráma, attain the enlightenment of holy sages, and remain

as still as a stone like ourselves.

*sv. Now, O Rama, please tell me how you realise that this world, though it

seems to be so real, is non-existent.

ब्रह्म*णि**_**ए*वम् अस*त्.रू*पम् अन्.उत्पन्नम् *अ=*भासुरम् ।

brahmaN*i_e*vam asat-rUpam an.utpannam a.bhAsuram |

अन्.आरम्भम् अन्.आकारम् एव_इदम् भासते जगत् ॥७।१९५।८॥

an.Arambham an.AkAram eva_idam bhAsate jagat ||7|195|8||

.

brahmaN*i_e*vam

*so in the brahman.Immensity is *

a.sat-rUpam

*a form tha*t_i*s not.So, *

an.utpannam a.bhAsuram

*unproduced, unappearing, *

an.Arambham an.AkAram eva

*withou*t_i*nception, without form *

idam bhAsate jagat

*appears as the world*

*. *

*vlm.8. Ráma replied:—I see this world as a formless void, situated in the
infinite vacuity of Brahma; it_is an uncreated and unsubstantial nihility,
and with all its visibility, it_is an invisible nothing.

*sv. Now, O Rama, please tell me how you realise that this world, though it

seems to be so real, is non-existent.

मृगतृष्ण.अम्बु*.**स*दृशम् तरङ्ग.आवर्ति.वारिवत् ।

mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat |

रुचक.आदि_इव कनके स्वप्न.संकल्प.शैल=वत् ॥७।१९५।९॥

rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||7|195|9||

.

mRgatRSNa~ambu=sadRzam

*mirage-water=like *

taraGga~Avarti-vArivat

*(say it nonstop, tarangAwartiwAriwat) like whirling waves of water *

rucaka.Adi iva kanake

*like the glitter.&c of gold *

svapna.saMkalpa-zaila=vat

*dream.conception-mountain=like*

*. *

*I*t_i*s water in a Mirage,--*

*the whirling waves in the water *

*tha*t_g*litters goldly. *

*I*t_i*s like *

*a mountain mounted in a dream. *

*vlm.9. It_is as the appearance of water in the mirage, and as a whirlpool

in the ocean; its glare is as glitter gold in the dust, and of sands in the
sandy shores of seas in sunshine.

*sv. Now, O Rama, please tell me how you realise that this world, though it

seems to be so real, is non-existent.

बुद्धवान् असि चे*त्**_**रा*म तत् स्वबोध.विवृद्धये ।

buddhavAn asi cet rAma tat svabodha-vivRddhaye |

कुरु संशय.विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥७।१९५।१०॥

kuru saMzaya-vicchedam pRcchata: pracchakasya me ||7|195|10||

.

buddhavAn_asi cedrAma

*If you have come to awakening, râma *

tat svabodha-vivRddhaye kuru saMzaya-vicchedam pRcchata: pracchakasya me

#pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon
(comp.) Vās n. (= -sayana) -pracchaka mf(ikā)n. inquiring whether any one
has slept well Śak

*vlm.10. Vasishtha said:—Ráma! if you have become so enlightened and

intelligent, then I will tell you more for the edification of your
understanding; and put some questions for your answer to them, in order to
remove my doubts regarding them.

*sv. Now, O Rama, please tell me how you realise that this world, though it

seems to be so real, is non-existent.

#pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon
(comp.) Vās n. (= -sayana) -pracchaka mf(ikā)n. inquiring whether any one
has slept well Śak

इत्थम् नित्य.अनुभू*त:**_**अ*पि शिर.*स्थ:**_**अपि**_**अ*ति.भासुर: ।

ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: |

जग*त्.अख्य:**_**अ*यम् आभास: कथम् नाम न विद्यते ॥७।१९५।११॥

jaga*t-a*khya:_ayam AbhAsa: katham nAma na vidyate ||7|195|11||

.

ittham nitya~anubhUta: api

*Thus though ever-experienced, *

zira.stha: api

*though an overhead *

ati.bhAsura:

*super-brilliancy *

jagat-akhya: ayam AbhAsa:

*this projection called the World *

katham nAma na vidyate

*just how is it not known-to-be*

*? *

*vlm.11. Tell me, how can the world be a nullity, when it shines so very

brightly all about and above our heads; and how can all these things, which
are so resplendent to sight, and always perceptible to our senses.

*sv. Now, O Rama, please tell me how you realise that this world, though it

seems to be so real, is non-existent.

*RÂMA said–*

पूर्वम् एव_इदम् उत्पन्नम् न किम्चन कदाचन ।

pUrvam eva_idam utpannam na kimcana kadAcana |

तेन वन्ध्या-सुतस्य_अस्य न सत्ता कल्पना*त्**_**ऋ*ते ॥७।१९५।१२॥

tena vandhyA-sutasya_asya na sattA kalpanA*t_R*te ||7|195|12||

.

this world did not fall-out at some former time, anyhow, anywhen,

as a barren woman's son is never a reality except through our imagining.

pUrvam eva_idam utpannam na kimcana kadAcana tena vandhyA-sutasya_asya na

sattA kalpanAt_Rte

.

*sv.12 RAMA replied: This world has not been created even at the very
beginning. How then can be it_considered to exist now?

*vlm.12. Ráma replied:—The world was never created in the beginning, nor
was anything ever produced at any time, it_is therefore as nil as the

offspring of an unprolific woman and a creation of our imagination only.

किम् इव_अस्या जग*त्.भ्र*न्ते: कारणम् प्रोत्थिता यत: ।

kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: |

न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥७।१९५।१३॥

na kAraNam vinA kArye kimcit sambhavati kva.cit ||7|195|13||

.

kim iva asyA: jagat-bhrante: kAraNam protthitA yata: na kAraNam vinA kArye
kimcit sambhavati kva.cit

.

*sv.13 It has no cause: how can an effect be without a cause?

*vlm.13. It_is true that there is no result without_its cause, or that
nothing comes from nothing, but_can be the cause of the world when it_is a

nullity, and a production of our error only.

न च_अ=विकारम् अजरम् स=विकारम् क्षयात्_ऋते ।

na ca_a-vikAram ajaram sa-vikAram kSayAt_Rte |

कारणम् क्वचि*त्_**ए*व_इह किम्चि*त्**_**भ*वितुम् अर्हति ॥७।१९५।१४॥

kAraNam kvacit eva_iha kimcit bhavitum arhati ||7|195|14||

.

na ca avikAram ajaram

*nor is it unchanging unfading *

with-change - sAvikAram except for wear - kSayAd Rte.

wherever in the world the cause may be

kAraNam kva.cid eva iha

whatever it may be about-to.be.

kimcid bhavitum arhati

nor is it

something unchangingly unfading

but_changeful

but at_its end

the cause of whatever it may be about-to.be.

*vwv.1509. For a changeless and undecaying one to become changeful, nothing

whatever, except destruction, can become the cause anywhere here.

*vwv.1499. Nothing here or anywhere, except destruction, can become the

cause for a changeless and undecaying being to become changeful.

*vlm.14. The immutable and everlasting deity, cannot be the creator,
without_changing itself to a finite form; how can therefore be there a

cause of this frail and finite form.

ब्रह्म_एव_इदम् अन्.आख्य.आत्म कारणम् प्र.विजृंभते ।

brahma_eva_idam an.Akhya~Atma kAraNam pra.vijRMbhate |

तत् क्व कस्य कथम् नाम जग*त्.श*ब्दार्थ.संविद: ॥७।१९५।१५॥

tat kva kasya katham nAma jaga*t-z*abdArtha-saMvida: ||7|195|15||

.

brahmaiva_idam an.Akhya~Atma -

*since i*t_i*s only the brahman.Immensity*

kAraNam pra.vijRMbhate -

*this nameless Self generates causation *

tat kva kasya katham nAma jagat-zabdArtha-saMvida: -

*just where is it, for whom & how is this "world" understood to be*

*?*

*vlm.15. It_is the unknown and nameless Brahma, that shows himself as the

cause of the world, which having proceeded from him is his very self, nor

does the word world bear any other sense at all, (nor it_can be made to
bear any other sense).

तद् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

tat anAkhye pade zAnte cirAt pratham acetanam |

कम्चित् काल-लवम् तिष्ठ*ति**_**आ*तिवाहिक.देह.भृत् ॥७।१९५।१६॥

kamcit kAla-lavam tiSThat*i_A*tivAhika-deha.bhRt ||7|195|16||

.

tat anAkhye pade zAnte cirAt

*that nameless state in peace for.long *

pratham a-cetanam kam.cit kAla-lavam tiSThati

AtivAhika-deha.bhRt - *Traveler-body-borne*

*.*

*vlm.16. The first_intelligence named as the God Brahmá, rises from and

abides for a little while, that unknown and nameless category of the
universal spirit, as the conscious soul and having a spiritual body. (This
is called the jivátma or the living soul with a personal body of it).

क्षणे वत्सर.संवित्तिम् स्वप्ने त्वम् इव चेतति ।

kSaNe vatsara-saMvittim svapne tvam iva cetati |

काकतालीय.वत् तत्र चन्द्र.अर्क.आदीन् च पश्यति ॥७।१९५।१७॥

kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||7|195|17||

.

kSaNe *in an instant *vatsara-saMvittim *the samvitti.Cognition/Awareness
of a year *svapne *in a dream *tvam iva cetati *it_conceives as-if you*
kAkatAlIyavat *like the Coconut Crow *tatra candra~arka~AdIn_ca pazyati *and
there it sees the sun, moon, &c*

*. *

*vlm.17. It then comes to see on a sudden, the luminaries of the sun and

moon and the heavenly hosts, rising in the infinity of the Divine Mind, and
thinks a small moment as a long year as its reverie of a dream. (The
Morning and evening of the creation of Brahmá, occupying many a year of
mortals).

*sv. [paraphrase] I...In a dream a moment_is experienced as a lifetime:

even so, in this world-appearance time is experienced along with the sun
and the moon on which time is based. In the infinite consciousness, there
is this notion of creation with all its corollaries time, space, etc. This
non-entity appears to function and that, too, is false. ...

It_conceives, in an instant, the Awareness of a year. Or, in

a dream, it_conceives as-if you--

just like the Coconut Crow--and there sees sun and moon and stars.

संकल्प.एक.आत्मन: तस्य देश-काल-क्रिया.आन्वितम् ।

saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam |

अत्यन्तम् एव व्यो*म्नि**_**ए*व भुवनम् भासते स्वयम् ॥७।१९५।१८॥

atyantam eva vyomn*i_e*va bhuvanam bhAsate svayam ||7|195|18||

.

saMkalpaika~Atmana: tasya

*from that_conceptual one-Self *

*fitted-with Place, Time, and Activity *

deza-kAla-kriyA~Anvitam

*withou*t b*ounds indeed most surpassingly *

atyantam eva vyomn*i_e*va

bhuvanam bhAsate svayam

*into this very spacious sky *

the world projects itself.

conceived in the conceptual One Self,

provided.with its Place, Time, and Activity,

without a bound,

into this spacious sky the world projects itself.

*vlm.18. It then perceived the ideas of space and time, together with those

of their divisions and motions also; and the whole universe appearing to

its sight, in the vast_immensity of vacuity: (of the Divine Mind).

तस्मिन् मिथ्या_उपसम्पन्ने स मिथ्या-पुरुष: तत: ।

tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: |

मिथ्या_एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥७।१९५।१९॥

mithyA_eva tat samAcAram kurvan viparivartate ||7|195|19||

.

tasmin mithyA~upasampanne

when that_is falsely reached

sa mithyA-puruSas

the false puruSha.Person thus

tata:

mithyA eva

tho false

tat samAcAram

proceeding with that_conduct / equanimity

kurvan viparivartate is turned away

tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: mithyA_eva tat samAcAram

kurvan_viparivartate

.

*vlm.19. Upon the completion of the false world in this manner, its false

contriver the soi-disant Brahma, was employed in wandering all over the
world as his creation.

*sv. [paraphrase] I...In a dream a moment_is experienced as a lifetime:

अधस्ता*त्**_**ऊ*र्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति_अध: ।

adhastA*t_U*rdhvam AyAti punar UrdhvAt vrajati_adha: |

कल्पित.अनन्त.सम्भार.पदार्थ.अनर्थ*.**स*म्भ्रम: ॥७।१९५।२०॥

kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||7|195|20||

.

adhastA*t_U*rdhvam AyAti

down & up it_goes

punar UrdhvAt vrajaty adha:

again from up it's headed down

a conceived-ananta-sambhAra-padArtha-worthless-delusion

*vlm.20. So the living soul of every body, being deluded by its mistaken

conception of the world as a positive reality, traverses up and down and

all about_it, in its repeated wanderings amidst_its false Utopia.

काकतालीयवत् तस्य संकल्पस्य भवे*त्**_**य*दि ।

kAkatAlIyavat tasya saMkalpasya bhavet_yadi |

य*त्.य*था तत्.तथा_अद्य_अपि सुस्थिराम् आत्तवान् स्थितिम् ॥७।१९५।२१॥

yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||7|195|21||

.

kAkatAlIyavat

like the Coconut Crow

tasya saMkalpasya

from that_conception

if it becomes

bhavet_yadi

yad.yathA

however

thatever

tat.tathA

adya_api

even now

susthirAm AttavAn sthitim

.

kAkatAlIyavat tasya saMkalpasya bhavet_yadi |

yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||7|195|21||

.

*vlm.21. And though the events of life, takes place according to the wishes
of the soul; yet these are mere accidents of chance; and it_is a mistake to

think them as permanent result of fixed laws.

शिला वन्ध्या-सुत=मुखे व्योम.चूर्णेन रञ्जनम् ।

zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam |

करोति_इति.आदिव*त्_**इ*दम् मिथ्या जगत् उपस्थितम् ॥७।१९५।२२॥

karoti_iti.Adivat_idam mithyA jagat upasthitam ||7|195|22||

.

a zilA.stone -

vandhyA-suta=mukhe vyoma-cUrNena raJjanam karoti_ity.Adivat_idam mithyA
jagat upasthitam

.

*vlm.22. Because it_is as wrong to suppose the substantiality of the world,

and the permanency of the events; as to grant the birth of a child born of
a barren woman, and the feeding of it with the powder of the pulverized
air.

सत्यम् एव_इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

satyam eva_idam athavA mithyAtvam tu kuta: kila |

न मिथ्यात्वम् न सत्यत्वम् किम् अपि_इदम् अजम् ततम् ॥७।१९५।२३॥

na mithyAtvam na satyatvam kim api_idam ajam tatam ||7|195|23||

.

satyam eva_idam athavA mithyAtvam tu kuta: kila | na mithyAtvam na
satyatvam kim api_idam ajam tatam

.

this is quite true or else

how would there be a condition of falsehood

?

without falsity & veracity

what would it be, this unborn expanse

?

*vlm.23. Nothing can be positively affirmed or denied, regarding the
existence of the world ; except that whatever it_is, it_is no other than

the diffusion of the all pervasive spirit of the Eternal one.

*sv. [paraphrase] ... How can the false ever even appear to exist? Or

perhaps there is no such thing as the real and nothing as unreal. ...

आकाश.कोशवत् स्वच्छम् शिला.जठरव*त्**_**घ*नम् ।

AkAza.kozavat svaccham zilA-jaTharavat_ghanam |

पाषाण.मौनव*त्**_**च*_इदम् शान्तम् एव_अक्षयम् जगत् ॥७।१९५।२४॥

pASANa-maunavat_ca_idam zAntam eva_akSayam jagat ||7|195|24||

.

AkAza.kozavat svaccham

zila~ajaTharavat_ghanam -

*stone.stilli_ca idam *

zAntam eva akSayam jagat

.

*vlm.24 The world is as clear as the transparent atmosphere, and as solid
as the density of a rock; it_is as mute and still as a stone, and quite
indestructible in its nature.

*sv. [paraphrase] ... How can the false ever even appear to exist? Or

perhaps there is no such thing as the real and nothing as unreal. ...

चिन्मात्र.सर्व-संकल्पे विराट्_आत्म.आतिवाहिके ।

cinmAtra-sarva-saMkalpe virAT_Atma~AtivAhike |

देहे संवेदनम् व्योम जग*त्_**इ*ति_अवभासते ॥७।१९५।२५॥

dehe saMvedanam vyoma jagat_iti_avabhAsate ||7|195|25||

.

cinmAtra-sarva-saMkalpe virAD-Atma~AtivAhike dehe saMvedanam vyoma
jagat.iti_avabhAsate

.

*vlm.25. The world is originally ideal, from the ideas of the eternal mind;
and then it_is spiritual, from the pervasion of the all pervading spirit of
Viráj; it_is thus a mere void, appearing as a solid body to us.

*sv. [paraphrase] ... The pure experiencing or awareness that arises in

that abody' is known as this creation. Thus this creation itself is
Brahman. In the supreme being itself does the_aother' (creation) exist; the

latter belongs to the former and is non-different from it. It_is therefore

supreme peace itself. There is neither a creation nor movement nor
activity.

एवम् ब्रह्म महाकाशम् एव_इदम् क्व जगत् कथा ।

evam brahma mahAkAzam eva_idam kva jagat kathA |

शान्तम् सम.समाभोगम् एकम् आद्यन्त.वर्जितम् ॥७।१९५।२६॥

zAntam sama-samAbhogam ekam Adyanta-varjitam ||7|195|26||

.

evam brahma mahAkAzam -

so the Great Space, the brahmic Immensity

eva_idam kva jagat kathA

zAntam sama-samAbhogam

ekam Adyanta-varjitam - .

*vlm.26. Thus Brahma being the great vacuum and its fulness, where is any

other thing as the world in it, the whole is a dead calm as quietus, and a
void devoid of its beginning and end: (i. e. a round sphere).

*sv. [paraphrase] ... The pure experiencing or awareness that arises in

that abody' is known as this creation. Thus this creation itself is
Brahman. In the supreme being itself does the_aother' (creation) exist; the

latter belongs to the former and is non-different from it. It_is therefore

supreme peace itself. There is neither a creation nor movement nor
activity.

यथा पयसि वीचीनाम् उन्.मज्जन.निमज्जनै: ।

yathA payasi vIcInAm un.majjana-ni.majjanai: |

न जल.अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥७।१९५।२७॥

na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||7|195|27||

.

just as in the water of the waves

in their rising and falling

there is no difference from water

bhAva~a.bhAvai: parai: pare

with states and non.states (is it) with perfections in the perfect.

yathA payasi vIcInAm

unmajjana-nimajjanai:

na jala~anyatvam evam hi

bhAva~a.bhAvai: parai: pare

.

yathA payasi vIcInAm unmajjana-nimajjanai: | na jala~anyatvam evam hi
bhAva.abhAvai: parai: pare -

.

*vwv.27. As there is no difference from water for the waves, on account of

their emerging from or sinking into water, so also, (there is no
difference) in the Absolute Reality on account of the (seemingly) different
occurences and disappearances (of the worlds).

*vlm.27. As the waves have been ever heaving and diving, in the bosom of

the waters of the deep; and as the waves are not distinct from those
waters, so the worlds rolling in the breast of the vacuous Brahma, are no
other than the selfsame essence of Brahma himself.

परावर.विद: के.चि*त्_**ए*तस्मिन् परमे पदे ।

parAvara-vida: ke.cit etasmin parame pade |

शुद्धे परिणम*न्ति**_**अ*न्तर्_वारि.बि*न्दु:**_**इ*व_अम्भसि ॥७।१९५।२८॥

zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||7|195|28||

.

parAvara-vida:

ke.cit whichever.ones

etasmin_parame pade

in this Absolute.State

zuddhe pariNamanti_antar

vAri-bindur_iva_ambhasi - .

*vlm.28. The few that are versed in their superior or esoteric, as well as

in the inferior or exoteric knowledge; live as long as they live and then

dive at last_in this Supreme, as drops of water mix into the sea.

*sv. [paraphrase] ... The pure experiencing or awareness that arises in

that abody' is known as this creation. Thus this creation itself is
Brahman. In the supreme being itself does the_aother' (creation) exist; the

latter belongs to the former and is non-different from it. It_is therefore

supreme peace itself. There is neither a creation nor movement nor
activity.

प*रे ऽ*परम् इदम् भाति परस्य_इव परात्मकम् ।

pare_aparam idam bhAti parasya_iva parAtmakam |

सम्भवन्ति_अमले शान्ते न जगति न तत् क्रिया: ॥७।१९५।२९॥

sambhavanti_amale zAnte na jagati na tat kriyA: ||7|195|29||

.

pare_aparam idam bhAti

in the perfect this imperfect shines

parasya iva parAtmakam

jus*t-a*s from the perfect a perfect soul arises

sambhavanti_amale zAnte - becoming.tobether in immaculate quiet =

na jagati na tat kriyA: - not_in the world, not that activity.

*vlm.29. The exoteric (or phenomenal world, abides in the esoteric (or the

noumenal Brahma); and is of the same transcendent nature as the Divine

Mind; for it_is never possible for the gross, changeful and transitional
nature, to subsist_in the pure, unchanged and quiet state of the deity.

*sv. [paraphrase] ... The pure experiencing or awareness that arises in

that abody' is known as this creation. Thus this creation itself is
Brahman. In the supreme being itself does the_aother' (creation) exist; the

latter belongs to the former and is non-different from it. It_is therefore

supreme peace itself. There is neither a creation nor movement nor
activity.

स्वप्ने स्वप्न इति ज्ञाते दृश्ये ब्रह्मतया_अपि च ।

svapne svapna* iti jJAte dRzye brahmatayA_api ca |

मृग.अम्बुनि परत्वेन *क:**_**भा*वयति भावनाम् ॥७।१९५।३०॥

mRga~ambuni paratvena ka:_bhAvayati bhAvanAm ||7|195|30||

.

svapne svapne - in dream after dream =

iti jJAte - so when known =

dRzye brahmatayA api - tho seen w the brahmic state =

mRga~ambuni paratvena

ka: bhAvayati bhAvanAm - .

*vlm.30. For who that knows the nature of dream as false, and that of

mirage as a fallacy can ever believe them as realities; so any one that
knows the visible Nature to be of the nature of Brahma, can ever take it
for dull and gross material substance. (Nature being one with its God, is
equally of a spiritual nature).

*sv.30-31-32 When dream is realised as dream, the false notion vanishes.

Awareness drops its object (the world) and rests in the infinite
consciousness.

परमार्थ.चमत्कारम् अन्त:स्थ.अनुभवम् विना ।

paramArtha-camatkAram anta:stha~anubhavam vinA |

अन्यस्य_अन्यम् न जानाति सीधु.स्वादुम् इव द्विज: ॥७।१९५।३१॥

anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||7|195|31||

.

paramArtha-camatkAram

anta:sthAnubhavam vinA

anyasya_anyam na jAnAti

sIdhu-svAdum iva dvija: - .

paramArtha-camatkAram The Supreme Wonder

anta:stha anubhavam vinA

without_inner experience

anyasya anyam na jAnAti sIdhu-svAdum iva dvija:

*vwv.333/62a,7195.031 – ... do not know the different (experience) of

another, as a brAhmaNa (does not know) the taste of spirituous liquor.

*vlm.31. The enlightened sage, that has the esoteric knowledge of the
world, and reflects it_in its spiritual sense; cannot be misled to view
it_in its gross (material) light, as the holy man that tastes ambrosia, is

never inclined to drink the impure liquor of wine.

*sv.30-31-32 When dream is realised as dream, the false notion vanishes.

Awareness drops its object (the world) and rests in the infinite
consciousness.

#sIdhu m. ( L. also f. and n. ; less correctly #zIdhu , of unknown
derivation) spirituous liquor distilled from molasses , rum (or any similar
spirit , also fig. "nectar") MBh. Ka1v. &c

निर्वाय नि*ज**_**आ*त्मा_अयम् परिवृत्य_अवलोकित: ।

nirvAya nija* AtmA_ayam parivRtya_avalokita: |

चेत्य.उन्मुखत्वम् उत्सृज्य संतिष्ठे*त्**_**शा*न्त आत्मनि ॥७।१९५।३२॥

cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||7|195|32||

.

nirvAya nija AtmA ayam

parivRtya avalokita:

cetya unmukhatvam utsRjya

saMtiSThec chAnta Atmani

.

*vlm.32. He who remains in his Nirvána meditation, by reverting his view

from the sight of the visibles, to the excogitation of his self; and
represses his mind from the thoughts of thinkables, he is verily seated in
the tranquility of Supreme spirit.

*sv.30-31-32 When dream is realised as dream, the false notion vanishes.

Awareness drops its object (the world) and rests in the infinite
consciousness.

*VASISHTHA said—*

दृश्यम् बीज.अङ्कुर इव स्थितम् ब्रह्मणि कारणे ।

dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe |

इति सर्ग.आदि.स*त्.भा*व: कस्मात् न_इह_उपपद्यते ॥७।१९५।३३॥

iti sarga.Adi-sat.bhAva: kasmAt na_ihopapadyate ||7|195|33||

.

seen as-if seed-and-sprout were set

in the brahman.Immensity

as its cause—if the cycle of

Creation is seen to seem Such,

then why is it not defined-so?

dRzyam bIjAGkura iva

seen as-if a seed-sprout

sthitam brahmaNi kAraNe

situate in the brahman.Immensity as cause

iti sargAdi-sadbhAva:

if so is the Creation-&c.Such-seeming

kasmAn na iva upapadyate

why is it not defined-so?

*sv. Why should we not assume that just as the seed is the cause for the

sprout, Brahman is the cause for the creation?

*vlm.33. Vasishtha said:—If the visible creation is situated in
Brahma—their cause and origin, as the germ or sprout of a plant_is seated

in its producing-seed; how then can you ignore the substantiality or
distinction of either of them from their originating source the seed or
god, (who is said in the sruti, as the seed of the arbor of the
world,—sansáramahirupavíja &c).

*RÂMA said—*

बी*जे**_**अ*ङ्कुर:_अङ्कुरतया संश्रित: न_उपलभ्यते ।

bIje_aGkura:_aGkuratayA saMzrita: nopalabhyate |

बीज.उदरे तु या सत्ता बीजम् एव हि स भवेत् ॥७।१९५।३४॥

bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||7|195|34||

.

bIje_aGkuro

in the seed, the sprout,

aGkuratayA

because of its sprout-nature

saMzrita:

being sheltered,

na upalabhyate

is not to be understood

bIja udare tu yA sattA

but the suchness which is in the seed-essence

bIjam eva hi sa* bhavet

is only just a seed.

*sv.34 RAMA replied: The sprout_in the seed is not seen as sprout, but only
as seed. Hence it_is only seed.

*vlm.34. Ráma replied:—The germ does seem to be seated or situated in the
seed, (as a separate or different substance); but as it_is produced from

the essence of the seed, it appears to be the same substance with itself.
(Were it not so, the germ would become another plant than that of the
seed).

#saMzrita

#sattA

ब्रह्म*ण:**_**अ*न्तर्_जगत्ता_एवम् जगत्ता_एव_उपलभ्यते ।

brahmaNa:_antar_jagattA_evam jagattA_evopalabhyate |

अस्ति चेत् त*त्_**भ*वेत् नित्यम् स ब्रह्मा_एव_अविकारि तत् ॥७।१९५।३५॥

asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||7|195|35||

.

brahmaNa:_antar jagattA evam - so the worldness within the
brahman.Immensity - jagattA eva– Worldness only – upalabhyate – is

to.be.got - asti – it_is – cet.if - tat.That - bhavet.becomes – nityam.ever

- sA – that Worldness - brahma_eva – only the Immensity - avikAri tat – the
unformed That.

*sv.35 In the same way, if this world exists in Brahman, it_is only Brahman

and not the world; and Brahman undergoes no change.

*vlm.35. If the world as it appears to us is inherent_in Brahma; then it

must be of the same essence and nature as Brahma's; and these being eternal
and imperishable in Brahma, needs have the world to be so also: (and not of
the seed and sprout, or the begetter and begotten).

अविकाराद् अनाकारात् विकार्य_आकृति-भासुरम् ।

avikArAt anAkArAt vikArya_AkRti-bhAsuram |

उदेति_इति किल_अस्माभि: न_एव दृष्टम् न च श्रुतम् ॥७।१९५।३६॥

udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||7|195|36||

.

avikArAt anAkArAd

vikArya_AkRti-bhAsuram

udeti_iti kila_asmAbhi:

na_eva dRSTam na ca zrutam - .

out-of its changeless formlessness

that a changing form of the Bhâsura Majesty arises

has never been seen or heard-of by us.

since it_is changeless formlessness,

that there should be a changing form

of the Bhâsura Majesty

is a thing never known to us.

*vwv.1528. It_is not at all seen or heard by us that a thing having change

(or transformation) rises from the Immutable, or a thing shining in
appearance, from the Formless.

*sv.36-37 Since Brahman is unchanging and formless, it_is impossible to
accept that_it_gives rise to the world which is changing and which is
endowed with form.

*vlm.36. We have neither seen nor ever heard, that any finite, formal or

perishable, has ever proceeded from an infinite, formless and imperishable
cause, (therefore this world is not as it appears to us).

अनाकृ*तौ**_**आ*कृतिमन् न च_एतत् स्थातुम् अर्हति ।

anAkRtau_AkRtiman na ca_etat sthAtum arhati |

परमाणौ न च_एव_अन्तर् इव सम्भान्ति मेरव: ॥७।१९५।३७॥

paramANau na ca_eva_antar iva sambhAnti merava: ||7|195|37||

.

anAkRtau_AkRtiman

na ca_etat sthAtum arhati |

paramANau na ca_eva_antar iva sambhAnti merava: x

without formation what has form cannot exist

nor do mountains appear in a Superatom

.

*vlm.37. It_is impossible for a formless thing, to remain in any form or
other whatsoever; as it_is never possible for an atom, to contain a
mountain in its bosom.

समुद्गके रत्नम् इव जग*त्**_**ब्र*ह्मणि तिष्ठति ।

samudgake ratnam iva jagat brahmaNi tiSThati |

महाकारम् निराकार इति_उन्मत्त.वत: भवेत् ॥७।१९५।३८॥

mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||7|195|38||

.

samudgake ratnam iva

like a jewel in a jewelcase

jagat brahmaNi tiSThati

the world rests in the Immensity

mahAkAram a great embodiment

nirAkAra without embodiment

iti_unmattavato bhavet

so it becomes a craziness

.

*sv.38 To say that this creation exists in the indivisible Brahman just as

a gem lies in the box, is meaningless prattle.

*vlm.38. It_is the voice of an idiot only who says, that the stupendous

world with its gigantic form, abides in the formless abyss of Brahma; as

bright_gems are contained in the hollow of a box or basket. (The basket has

a base to support any thing, whereas the vacuity of Brahma has no basis at
all).

शान्तम् परम् च स=आकारस्य_आधार इति राजते ।

zAntam param ca sa~AkArasya_AdhAra* iti rAjate |

न वक्तुम् राजते क्व_इव स=आकारस्य_अ=विनाशिता ॥७।१९५।३९॥

na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||7|195|39||

.

zAntam param ca -* it_is peaceful and perfect - *

sAkArasya AdhAra iti rAjate *it shines to support of its form.*

na vaktum rAjate kva_iva *how can anyone say of something with formation *

sAkArasya avinAzitA *that_it's an indestructibility*

*? *

*vlm.39. It does not befit any body to say that, the transcendent and

tranquil of god, supports the material and moving world upon it; nor that a
corporeal body (the corpus mundi), is an imperishable things (as the divine
spirit).

*sv.39-40 The theory that the supreme Brahman is the support for the

universe which has a form is also unacceptable: for that which has a form
must perish.

बोध एव_अयम् आकार इति कल्पनया_अपि धी: ।

bodha* eva_ayam AkAra* iti kalpanayA_api dhI: |

अपूर्वै: स्वप्नवत् रूढै: संसारै: न_उपलभ्यते ॥७।१९५।४०॥

apUrvai: svapnavat rUDhai: saMsArai: nopalabhyate ||7|195|40||

.

bodha eva_ayam AkAra iti kalpanayA_api dhI: |

apUrvai: svapnavadrUDhai: saMsArairnopalabhyate ||7|195|40||

bodha eva ayam AkAra iti

This that_is realized as "Akâra Form"

kalpanayA api dhI:

is only Thought plus Imagining

apUrvai: svapnavad rUDhai:

saMsArair na upalabhyate

*vlm.40. Our perception of the worlds having a form, is no proof of its

reality; because there is no truth whatever in the many curious forms, that
present themselves before us in our dreams. (This is a refutation of the
Buddhists reliableness in perception).

*sv.39-40 The theory that the supreme Brahman is the support for the

universe which has a form is also unacceptable: for that which has a form
must perish.

अपूर्व एव स्व*प्न:**_**अ*यम् यत् वै सर्ग:_अनुभूयते ।

apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |

स्वप्ने: किल_अनुभूत.अर्थ: स्वभ्यस्त इव दृश्यते ॥७।१९५।४१॥

svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||7|195|41||

.

apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |

svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||7|195|41||

this dream

which becomes the Sarga Creation

is without any prior cause:

but, having the sense of experience,

it_is as-if seen by habituation.

apUrva eva svapna:_ayam

nonPrior only is this dream

yad vai sarga:_anubhUyate

which indeed becomes this Sarga Creation

svapne: kila anubhUta~artha:

for in the sense of what_is experienced

su-abhyaste iva dRzyate

as-if from habituation it_is seen.

*vwv.1110/41a. This universe that_is experienced is quite a new dream (of

brahmA, the Creator or Cosmic Mind).

*vlm.41. It_is an unprecedented dream, that presents us the sight of the

world, of which we had no innate or preconceived idea in us; while our
usual dreams are commonly known, to be the reproduced representations, of
our former impressions and perceptions, and the results of our past
remembrances of things &c.

*sv. The concept that this world is but the dream-object that has thus

materialised is unacceptable, for the dream-objects are those which have
been experienced by oneself. However, the waking and the dream realities
belong to two different planes: for the person whose death was dreamed of
is seen on waking up from dream.

य*त्_**ए*व जाग्रत् तत् स्वप्ने इति न_अत्र_उपपद्यते ।

yat eva jAgrat tat svapne iti na_atropapadyate |

स्वप्ने प्रदग्ध: पुरुष: कथम् प्रातर् विलोक्यते ॥७।१९५।४२॥

svapne pradagdha: puruSa: katham prAtar vilokyate ||7|195|42||

.

yad eva jAgrat

what_is indeed waking

tat svapne iti

is That_in dream

na atra upapadyate

svapne pradagdha: puruSa:

katham prAtar vilokyate

*vlm.42. It_is not a day dream as some would have it to be, because the

night dreams disappear in the day time; but how does a dreamer of his own
funeral at night, come to see himself alive upon his waking in the day?

(This continuous sight of the world day by day, is not_comparable to a

transient dream by day or night, but a permanent one in the person of the
Great God himself).

*sv. The concept that this world is but the dream-object that has thus

अ=शरीरस्य न स्वप्न इति_एतद् अपि न_उचितम् ।

a-zarIrasya na svapna* iti_etat api nocitam |

सम्भवन्ति पिशाच.आद्या: तेषाम् च स्वप्नवत् स्थिति: ॥७।१९५।४३॥

sambhavanti pizAca~AdyA: teSAm ca svapnavat sthiti: ||7|195|43||

.

a-zarIrasya na svapne ity

"no un-embodied in a dream" some say,

etad api nocitam

but this is not right:

sambhavanti pizAca~AdyAs

pizAca.Monsters appear

teSAm ca svapnavat sthiti:

and their state is dreamlike.

*vlm.43. Others again maintain that, no bodiless things can appear in our

dream, since we dream of certain bodies only; but this tenet has no truth
in it, since we often dream of, as well as see the apparitions of bodiless
ghosts both by day and night.

तस्मात् स्वप्नवद् आभास: संविद् आत्मनि संस्थित: ।

tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |

सर्ग.आदि-नाना.आकृतिना परमात्मा निराकृति: ॥७।१९५।४४॥

sarga.Adi-nAnA~AkRtinA paramAtmA nirAkRti: ||7|195|44||

.

tasmAt svapnavad AbhAsa:

the dreamlike emanation from That

saMvid-Atmani saMsthita:

is established in the Awareness-Self

sarga.Adi.nAnA~AkRtinA

with the various formations of the Creation Cycle

paramAtmA nirAkRti:

but the Supreme Self is without formation.

~*vwv.1540+++

*sv.44-45 Thus the world has not been created even as a dream-object; but
just as the dream-object_is only consciousness, even so all that_is seen as

the world is only the infinite consciousness.

*vlm.44. Therefore the world is not as false as a dream, but an impression
settled like a dream in our very conscious soul; it_is the formless deity,

that manifests itself in the various forms of this world, to our
understandings.

The dreamlike emanation

from That

becomes established within

the Samvid-Awareness.Self,

with the various formations of Creation:

but the Supreme Self is

without any formation.

स्वप्ने चि*त्_**ए*व शैल.आदि.रूपेण_आत्मनि तिष्ठति ।

svapne cit eva zaila.Adi-rUpeNa_Atmani tiSThati |

ब्रह्मात्म.अखिलमुक्त:_असौ_अन्येन_असौ कृत: यदि ॥७।१९५।४५॥

brahmAtma~akhilamukta:_asau_anyena_asau kRta: yadi ||7|195|45||

.

svapna cit eva

zaila.Adi-rUpeNa_Atmani tiSThati

brahmAtma~akhilamukta:_asAv

anyena_asau kRto yadi - .

*vlm.45. As our intellect remains alone and in itself, in the forms and

other things, appearing as dreams unto us in our sleep; so doth Brahma
remain solely in himself in the form of the world we see: for god being
wholly free and apart from all, can not have any accompaniment with him?

*sv.44-45 Thus the world has not been created even as a dream-object; but
just as the dream-object_is only consciousness, even so all that_is seen as

the world is only the infinite consciousness.

न_इह_अस्तित्वम् न नास्तित्वम् उपल*ब्धे**_**अ*नुभूयते ।

na_iha_astitvam na nAstitvam upalabdhe_anubhUyate |

न_एव_अनुभवितृत्वम् च न च_अनुभवन.क्रम: ॥७।१९५।४६॥

na_eva_anubhavitRtvam ca na ca_anubhavana-krama: ||7|195|46||

.

na iha astitvam -

there's no existence here in this world

na na~astitvam upalabdhe_anubhUyate

naivAnubhavitRtvam ca na cAnubhavana-krama:

#upalabdh

#anubhavitR.tva

*vlm.46. There is nothing that_is either coexistent or inexistent_in him
(that_is what_can be either affirmed or denied of him); because we have no

concept or conception of him ourselves, nor do we any notion or idea we are
to form of him.

*sv.46-47 There is naught known a:_areal',_aunreal',_aexperiencer'

nor_aexperience', nor are these experienced.

किम् अपि_इदम् अनाख्येयम् बुद्धेन_एव_अनुभूयते ।

kim api_idam anAkhyeyam buddhena_eva_anubhUyate |

स्व.संवेदन.संवेद्यम् सत्ता.असत्ता.विजृम्भितम् ॥७।१९५।४७॥

sva.saMvedana-saMvedyam sattA~asattA-vijRmbhitam ||7|195|47||

.

kim api_idam

*however is this *

an-Akhyeyam buddhena_eva

*inexpressible even by the awakened *

*experienced? *

anubhUyate |

*it becomes Ur.own Awareness *

sattA~A.sattA-vijRmbhitam

*a projection of real unreality*

*. *

*vlm.47. What_is this nameless thing, that we can not know in our
understanding; it_is known in our consciousness (i.e. we are conscious of
it), but_it_is in esse or non-esse, we know nothing of (this world).

*sv.46-47 There is naught known a:_areal',_aunreal',_aexperiencer'

nor_aexperience', nor are these experienced.

अ=भाव.रूपि*ण:**_**भा*वा अभावा* भाव.रूपिण: ।

a-bhAva.rUpiNa:_bhAvA* abhAvA* bhAva.rUpiNa: |

सर्वदा सर्वथा सर्वे भान्ति भासुरताम् गता: ॥७।१९५।४८॥

sarvadA sarvathA sarve bhAnti bhAsuratAm gatA: ||7|195|48||

.

a-bhAvA: bhAva.rUpiNa:

sarvadA sarvathA –

everywhere everyhow

sarve bhAnti –

all appear to be

bhAsuratAm gatA: - .

#bhAsuratA

*sv.48 Whatever is is indescribable. In the infinite consciousness all

distinctions between_abeing' ant anon-being' vanish.

*vlm.48. It_is an inexistence appearing as existent, as also an existence
seeming to be unexistent; all things are quiet manifest_in it at all times

and in all forms, (but how and whence they are is quite unknown).

बृंहति ब्रह्मणि ब्रह्म व्योम व्योमनि वर्धते ।

bRMhati brahmaNi brahma vyoma vyomani vardhate |

न च_उपपद्यते किम्चित्_ब्रह्म व्योम्नि विबृंहणम् ॥७।१९५।४९॥

na ca_upapadyate kimcit brahma vyomni vibRMhaNam ||7|195|49||

.

immensity emanates immensity

bRMhati brahmaNi brahma

vyoma vyomani vardhate

sky evolves in sky

na ca_upapadyate kimcid

yet nothing whatever happens

brahma vyomni vibRMhaNam

the Immensity grows in the sky

#vibRMhaNa – lit. "fattening".

*vlm.49. It_is the development of Brahma in Brahma, as the sky is evolved

in vacuity; for nothing can be found to fill the vacuum of Brahma, except
Brahma himself (or his own essence).

*sv.49 Brahman exists as Brahman in Brahman, just as space exists as space
in space.

द्रष्टृ-दृश्य-दृ*क्=आ*त्मायम् अहम् सरादि.विभ्रम: ।

draSTR-dRzya-dRk=AtmAyam aham sarAdi-vibhrama: |

शान्त-चित्.व्योम.विस्तार: न कुड्य.आदि_उपपद्यते ॥७।१९५।५०॥

zAnta-cit.vyoma-vistAra: na kuDya.Adi_upapadyate ||7|195|50||

.

draSTR-dRzya-dRg=AtmAyam

aham sarAdi-vibhrama:

zAnta-cit.vyoma-vistAra:

na kuDya.Adi_upapadyate - .

a constructure

*vlm.50. There I, my seeing and my sight of the world, is all mere fallacy;
it_is the calm and quiet extension of the Divine intellect only, that fills

the infinite vacuity of his own spirit, and naught beside,

*sv. This that_is known as creation is the indivisible Brahman only.

*Ott. #kuDyam - a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception
because of the interposition of a wall" nyAya-sutra 244] • #kuDyAtman - kuDyam
hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT. •• #kuDyAdau
dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

यथा न सन्_न कुड्य.आदि स्व.संकल्पन.पत्तनम् ।

yathA na san_na kuDya.Adi sva.saMkalpana-pattanam |

तथा_एव_अयम् जग*त्_**इ*ति शान्तम् एकम् अनामयम् ॥७।१९५।५१॥

tathA_eva_ayam jagat_iti zAntam ekam anAmayam ||7|195|51||

.

yathA

na san

na kuDya.Adi

sva.saMkalpana-pattanam

tathA_eva

ayam

jagat_iti

zAntam ekam anAmayam - .

as

no being

a town with no walls

conceived by you

just thus is this world

this-being-so

:

it_is quiet

one

without distressful form

.

*vlm.51. As the ærial castle of our imagination, has no building nor

reality in it; so is this world but a calm and quiet vacuity, and unfailing

vacant_ideality;

#kuDyam कुड्यम् - a wall .-adj.- a perceptual wall, <kuDyÂntaritÂnulabdhe:
apratiSedhah> "nonPerception because of the interposition of a wall"
nyAya-sUtra 244 + this is a standard example in YV, like the Snake +

#anAmaya - this term appears in yv.FM with great frequency. In many
contexts yv.FM implies both senses of the word at-once, as non.manifest and
as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi

sva-saMkalpana-pattanam | tathaivAyam jagat_iti zAntam ekam anAmayam
||7|195| fm7195.051 +

पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।

pUrNe hi paramam zAntam idam sarvam akhaNDitam |

अन्-इङ्गनम् अन्.आभासम् अन्.आद्यन्तम् अ=चेतितम् ॥७।१९५।५२॥

an-iGganam an-AbhAsam an-Adyantam a-cetitam ||7|195|52||

.

pUrNe hi paramam zAntam

idam sarvam akhaNDitam

aniGganam anAbhAsam

anAdyantam acetitam - .

#iGg to agitate, shake; separate -> #iGgana - *aniGganam - without
separation +

*vlm.52. It_is a boundless space full with the essence of the Supreme
spirit, it_is without_its beginning and end, wholly inscrutable in its
nature, and quite calm and quiet_in its aspect.

*sv. This that_is known as creation is the indivisible Brahman only.

अ=जन्म-मरणम् शान्तम् अन्.आदि-निधनम् महत् ।

a-janma-maraNam zAntam an.Adi-nidhanam mahat |

अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥७।१९५।५३॥

an.upAdhi nir.AkAram svapadam buddhavAn aham ||7|195|53||

.

a=janma-maraNam

*without birth and death, *

zAntam anAdi-nidhanam mahat

*it_is peacefully beginningless rest, *

anupAdhi nirAkAram svapadam buddhavAn_aham

.

#dhana #nidhana-m settlement, residence; container. • Conclusion; rest,
Final Rest (death).

*vlm.53. I have known my own state also, to be without_its birth and death,

and as calm and quiet, as that of the unborn and immortal Brahma himself;
and I have come to know myself (i.e. my soul) also, to be as formless and
indefinable, as the Supreme soul or spirit.

*sv. This that_is known as creation is the indivisible Brahman only.

या संविदन्त: स्फुरति सा_एव_उपायाति वाक्यताम् ।

yA saMvidanta: sphurati sA_eva_upAyAti vAkyatAm |

यत् बीजम् लीनम् अवनौ तत् याति_अङ्ग्कुरताम् किल ॥७।१९५।५४॥

yat bIjam lInam avanau tat_yAti_aGgkuratAm kila ||7|195|54||

.

yA saMvid anta: sphurati - the Awareness which arises within =

sA_eva_upAyAti vAkyatAm - that_indeed comes to the state of words =

yat bIjam lInam avanau - the seed which is sunk in the ground =

tat_yAti_aGgkuratAm kila - that_comes to the state of a shoot_certainly

.

*vlm.54. I have now given expression, to all that I find to be impressed in

my consciousness; just as whatever is contained in the seed, the same comes
to sprout forth out of it.

*sv. Just as the seed that has been sown begins to sprout, the movement_in

Brahman becomes capable of being described.

शब्द-ज्ञान.मय.एक.आत्मा द्वैत.ऐक्य-परिवर्जित: ।

zabda-jJAna.maya~eka~AtmA dvaita~aikya-parivarjita: |

मना*क्**_**अ*पि न जानामि द्वैत.ऐक्य-कलनाकलाम् ॥७।१९५।५५॥

manAk api na jAnAmi dvaita~aikya-kalanAkalAm ||7|195|55||

.

zabda-jJAna.maya=eka~AtmA

dvaita~aikya-parivarjita:

having abandoned duality & unity

manAg_api na jAnAmi

even a little I don't know

dvaita~aikya-kalanAkalAm - dual/single imaginary effects.

*vlm.55. I know only the knowledge that I bear in my consciousness, and

nothing about the unity or duality (of the creation and creator); because
the question of unity and duality rises only from imagination (of the one
or other).

*sv. Just as the seed that has been sown begins to sprout, the movement_in

Brahman becomes capable of being described.

सर्वे तूष्णीम्.मया एव जीवन्मुक्ता इमे जना: ।

sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |

संशान्त.सर्व-संरम्भा: खे ख-भाव इव स्थिता: ॥७।१९५।५६॥

saMzAnta-sarva-saMrambhA: khe kha-bhAva* iva sthitA: ||7|195|56||

.

sarve tUSNImmayA eva - *all things made quiet_indeed = *

jIvanmuktA ime janA: *- these people Living.Free*

saMzAnta-sarva.saMrambhA: khe kha-bhAva iva sthitA:

.

*vlm.56. All these knowing and living liberated men, that have been

liberated from the burthen of life by their knowledge of truth; are sitting
silent here, and devoid of all their earthly cares, like the empty air in
the infinite vacuity.

*sv. Just as the seed that has been sown begins to sprout, the movement_in

Brahman becomes capable of being described.

जगत्.स्पर्श-महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।

jagat-sparza-mahArambham api tUSNIm idam sthitam |

चित्रम् भित्तौ_इव कृतम् मनोराज्य इव_उदितम् ॥७।१९५।५७॥

citram bhittAv_iva kRtam manorAjya* iva_uditam ||7|195|57||

.

tho world-touch-business

api

tUSNIm idam sthitam

this is a silent state

citram bhittAv_iva kRtam

like a picture painted on a wall

manorAjya iva_uditam

arisen in the realm of manas.Mind

.

*vlm.57. All their efforts of mixing with the busy bustle of the world, are

here at an end; and they are sitting here as quiet and silent as yon mute
and motionless picture on the wall, meddaling on the bright regions in
there minds.

*sv. Just as the seed that has been sown begins to sprout, the movement_in

Brahman becomes capable of being described.

शैलात्_इव_उत्कीर्ण.समम् कथायाम् इव वर्णितम् ।

zailAt_iva_utkIrNa-samam kathAyAm iva varNitam |

शम्बरेण_इव रचितम् व्योम्नि स्वप्न इव_उदितम् ॥७।१९५।५८॥

zambareNa_iva racitam vyomni svapna* iva_uditam ||7|195|58||

.

zailAt_iva_utkIrNa-samam kathAyAm iva varNitam | zambareNa_iva racitam
vyomni svapna* iva_uditam -

.

zailAt_iva_utkIrNa-samam

the same as.if carved from stone

like something told in a story

built by the magical shambara

in the sky

arisen as in dream

.

*vlm.58. They are as still as the statues engraven in a rock, or as people

described in fancy tales, to dwell in the serial city built by Sambara in
air, (i.e. as the inhabitants dwelling in the Elysian of Plato, or in the
Utopia of sir Thomas Moore); or as the airy figures in our dream.

*sv. Just as the seed that has been sown begins to sprout, the movement_in

Brahman becomes capable of being described.

किल स्वप्नव*त्_**ए*व_इदम् सर्ग.आदौ_एव भाति यत् ।

kila svapnavat eva_idam sarga.Adau_eva bhAti yat |

अ=भित्तिकम् निष्प्रतिघम् जगत् का_इव_अस्य सत्यता ॥७।१९५।५९॥

a-bhittikam niS.pratigham jagat kA_iva_asya satyatA ||7|195|59||

.

kila svapnavat eva idam - indeed, this is just like a dream

sarga~Adau_eva bhAti yat - which shines in/as the whole cycle of creation
sarga &c

abhittikam niSpratigham

jagat kA_iva_asya satyatA

#bhitti #bhittika #abhittika

cf nyAya

*vlm.59. This world is verily a phantom appearing in our dream of the
creation; it_is a structure without_its base, and a figure intangible to

our touch. Where then is its reality? (Its tangibleness is a deception of
our sense).

*sv. Just as the seed that has been sown begins to sprout, the movement_in

Brahman becomes capable of being described.

जग*त्**_**बु*द्धौ_इदम् सत्यम् परि.ज्ञानवत: मृषा ।

jagat buddhAvidam satyam pari.jJAnavata: mRSA |

ब्रह्म.आत्मक इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥७।१९५।६०॥

brahma.Atmaka* idam brahma zAnte zAntam parAmbaram ||7|195|60||

.

jagat buddhAvidam satyam parijJAnavata: mRSA brahmAtmaka idam brahma zAnte
zAntam parAmbaram

.

*sv.60 To those who consider it real, this world appears to be real; to
those who are endowed with self-knowledge it_is a false appearance. In
fact_it_is Brahman only.

*vlm.60. The world appears as a positive reality to the blinded ignorant,
but_it_is found to be a negative nullity by the keensighted sage; who sees
it_in the light of Brahma and a manifestation of himself, and as still as

the calm air, reposing in the quiet vacuity of that transcendent spirit.

सर्व एव_इमे भावा: सह-स्थावर.जङ्गमा: ।

sarva* eva_ime bhAvA: saha-sthAvara-jaGgamA: |

अस्म*त्.आ*दय आकाशम् जगत्.ज्ञ.विषयम् तथा ॥७।१९५।६१॥

asmat.Adaya* AkAzam jagat-jJa-viSayam tathA ||7|195|61||

.

sarve eva ime bhAvA:

yet all these states of being

saha-sthAvara-jaGgamA:

with stability & motion

asmad-Adaya:

us also are Space

AkAzam

jagat-jJa-viSayam tathA

thus knowing the world in its sense.objects

.

*sv.61 In the vision of the knowers of the reality all that exists (both

the sentient and the insentient, the mobile and the immobile) is pure void.

*vlm.61. All these existences, with their moving and unmoving beings, and

ourselves also, are mere void and vacant nullities, in the knowledge of the
discerning and philosophic mind.

खम् अहम् खम् भवान्_चित् खम् जगत् खम् खम् खम् एव च ।

kham aham kham bhavAn_cit kham jagat kham kham kham eva ca |

चित्.आकाश.एकताम् एत्य भज.एक.आकाश.रूपताम् ॥७।१९५।६२॥

cit.AkAza~ekatAm etya bhaja~eka~AkAza-rUpatAm ||7|195|62||

.

kham aham

kham bhavAn

cit kham

jagat kham

kham kham eva ca - +

cit.AkAza~ekatAm etya

bhaja~eka.AkAza-rUpatAm -

.

I am a sky

you, sir, are a sky

Consciousness is sky

the world is sky

and its sky is sky also

when it has come to the unity of Conscious.Space

.

* "sky" = kha, the personal sky, effective space (as in sukha and du:kha);
#AkAsha = elemental Space.

*sv.62 I am void, you are void, the universe is pure void.

*vlm.62. I am void and so are you too, and the world beside but mere
blanks; the intellect_is a void also, and by doing all several voids in

itself, it forms the immense intellectual vacuum, which is the sole object
of our adoration...

ज्ञानेन_आकाश-कल्पेन सर्व.आत्म गगन.उपमम् ।

jJAnena_AkAza-kalpena sarva.Atma gagana~upamam |

ज्ञेय.अभिन्नेन सम्बोधात् तम् वन्दे द्वि-पदाम् वरम् ॥७।१९५।६३॥

jJeya~abhinnena sambodhAt tam vande dvi-padAm varam ||7|195|63||

.

jJAnena_AkAza-kalpena

sarva~Atma gagana~upamam

jJeya~abhinnena sambodhAt

tam vande that/him I praise, best of bipeds!

dvipadAm varam

*vlm.63. Being thus seated with my knowledge of the infinite vacuity of

Brahma, I take thee also, O thou best of biped beings, as indistinct from
the knowable One, who is one and same with the all comprehending vacuum,
and so make my obeisance to thee.

*sv. I salute the best of all beings, who is like the limitless space, with
the knowledge that_is like the limitless space and which is free from

subject-object (knower and knowable) relationship.

चि*त्.रू*पत्वात् उदेति_इदम् जगत् तत्र_एव लीयते ।

cit-rUpatvAt udeti_idam jagat tatra_eva lIyate |

अकारणकम् एव_अन्त: परम् व्योम_एव निर्मलम् ॥७।१९५।६४॥

akAraNakam eva_anta: param vyoma_eva nirmalam ||7|195|64||

.

cit-rUpatvAt – thru conditioned Conscious.form – udeti.arises - idam.this
jagat.world - tatra.there eva.indeed – lIyate.it sets =

a-kAraNakam eva_anta: param vyoma_eva nirmalam -

.

as a formation of Consciousness

this world appears

and therein too it disappears

without a cause at.all

within supreme space that's indeed immaculate

.

*vlm.64. It_is from the all comprehensiveness (i. e. omniscience) of the
vacuous intellect, that this world rises and sets in it by turns; it_is as

clear as the transparent air, and has no other cause of it but the
undulation of the same.

*sv. I salute the best of all beings, who is like the limitless space, with
the knowledge that_is like the limitless space and which is free from

subject-object (knower and knowable) relationship.

एतत् सर्व.पद=आतीतम् सर्व.शास्त्र-कला.आतिगम् ।

etat sarva.pada=AtItam sarva.zAstra-kalA~Atigam |

पदम् आसाद्य निर्द्वन्द्वम् त्वम् आकाश.आत्मक:_अभव: ॥७।१९५।६५॥

padam AsAdya nirdvandvam tvam AkAza~Atmaka:_abhava: ||7|195|65||

.

etat sarva-pada AtItam

this that_is beyond every level of being

all.shAstra-kalA~Atigam

padam AsAdya nirdvandvam

tvam AkAzAtmaka: abhava:

AB. ... sarvA: zAstra-kalA: zAstra-yuktIr atikramya gacchatiIti
sarva-zAstra-kalâtigam tat-padam AsAdya tvam apy AkAzo brahmAkAzas

tad-Atmaka: abhava: sadaivAsI: | bhava-zUnya iti vA ||7|195|

*vlm.65. This hypostasis of Brahma is beyond all other existences, and
above the reach of all sástras, it_is by attaining to this state of

transcendentalism, that one becomes as pure and superfine as empty air.

*sv. I salute the best of all beings, who is like the limitless space, with
the knowledge that_is like the limitless space and which is free from

subject-object (knower and knowable) relationship.

#kalA y7195.065

* read the verse aloud until you feel the rhythm llls slsl dAdAdAdi didAdidA

अहम् जग*त्_**च* न.उ पाद-पाणि.आदि न घट.आदि च ।

aham jagat_ca na.u pAda-pANi.Adi na ghaTa.Adi ca |

सर्वम् आकाशम् आकाशम् एव_अच्छम् सूक्ष्म-चि*त्_**भ*वेत् ॥७।१९५।६६॥

sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet ||7|195|66||

.

aham jagat_ca na.u pAda-pANi.Adi na ghaTa.Adi ca | sarvam AkAzam AkAzam
eva_accham sUkSma-cit bhavet

.

I and the world

—for us there is no work of feet and hands—

there's no Pot (as the adage shows)

:

it's all Space—only Space, and that Space becomes

suddenly subtle Consciousness

.

*vlm.66. There is nothing as myself, my feet and hands, or this pot or

aught else that I bear, as any material existence; all is air and empty and
inane as air, and knowing this, let us turn ourselves to our airy
intellects only.

*sv. I salute the best of all beings, who is like the limitless space, with
the knowledge that_is like the limitless space and which is free from

subject-object (knower and knowable) relationship.

सर्व.अपह्नव एव_अयम् मया *य:**_**द*र्शित: तव ।

sarva~apahnava* eva_ayam mayA ya: darzita: tava |

स निन्द्य: वादिनाम् वादे*षु**_**आ*त्म-ज्ञानेषु राजते ॥७।१९५।६७॥

sa* nindya: vAdinAm vAdeSu_Atma-jJAneSu rAjate ||7|195|67||

.

sarva~apahnava_eva_ayam

all this which is merely my deception is seen by you

mayA ya: darzita: tava

sa: nindya: vAdinAm

vAdeSu Atma-jJAneSu rAjate

*vlm.67. You have shewn me sir, the nullity of the world and the vanity of
all worldly things; and the truth of this doctrine is evident_in the light

of our spiritual knowledge, in defiance of the sophistry of our opponents.

*sv.67-68-69 You have transcended all the states described in the

scriptures and you remain established in the supreme non-dual consciousness.

#hnu - #apahnu - #apahnava-: concealment , denial of or turning off of the
truth; dissimulation , appeasing , satisfying, Sbr.; affection , love R.;
#apahnuti अप-ह्नुति , using a simile in other than its true or obvious
application, _sAh.

काष्ठ-मौन.आत्म*क:**_**वा*दे न सर्व.अपह्नव: यदा ।

kASTha-mauna~Atmaka: vAde na sarva~apahnava: yadA |

क्रियते तेन वादेषु न_आत्म.ज्ञानम् प्रसीदति ॥७।१९५।६८॥

kriyate tena vAdeSu na_Atma.jJAnam prasIdati ||7|195|68||

.

kASTha-mauna~Atmaka:

stockstill by nature

vAde

na sarva~apahnava: no all.deception

yadA when

kriyate tena vAdeSu

na_Atma-jJAnam

prasIdati – .

*vlm.68. The sophist that discomfits the silent sage with his sophistry,

can never expect to see the light of spiritual knowledge to gleam upon him;
(spiritual is got by silent meditation and not by wrangling).

#apahnava-: apa-hnava अपह्नव concealment, denial of the truth;
dissimulation, appeasing, satisfying; affection, love R.; #apahnuti f.-
"denial, concealment of truth", using a simile in other than its true or
obvious application —#hnava: ह्नव #hnavana m hiding, concealing.

प्रत्यक्ष.आदि-प्रमाणानाम् यद् अ*=*गम्यम् अ=चिह्नितम् ।

pratyakSa.Adi-pramANAnAm yat a-gamyam a-cihnitam |

स्व.अनुभूति-भवम् ब्रह्म वादैस् तल् लभ्यते कथम् ॥७।१९५।६९॥

sva~anubhUti-bhavam brahma vAdai: tal_labhyate katham ||7|195|69||

.

what_is unapproachable

unmarked by evidences such as the witness of Ur.own experience

how is that Immensity to be got by disputation?

pratyakSa.Adi-pramANAnAm

yat a-gamyam a-cihnitam |

sva~anubhUti-bhavam brahma

vAdai: tal_labhyate katham -

.

*vlm. The Being that_is beyond our preception and conception, and without

any designation or indication; can be only known in our consciousness of
him, and not by any kind of reasoning or argumentation.

*vwv.1147 How is that Absolute Reality, which is inaccessible to proofs

like apprehension by the senses, which is undesignated and which arises
from one's own direct perception, known by discussion?

~YVPersp. Although the nature of the Absolute Brahman cannot be apprehended

by the instruments of valid cognition like perception etc., yet_it does not
remain a riddle, it_can be realised by direct experience. -- Prof. Debarata
Sensharma. {? disregards "katham.}

सर्व.गम.अर्थ*.**स*मतीतम् अ=चिह्नम् अच्छम्

sarva-gama~artha-samatItam a-cihnam accham

आकाशम् एकम् अजम् आद्यम् अ=नामरूपम् ।

AkAzam ekam ajam Adyam a-nAmarUpam |

.

sarva.gama~artha-samatItam

a.without-cihna.sign/attribute-m

accham

AkAzam ekam

aja.unborn-m Adya.primal-m – a.without-nAmarUpa.Name&Form-m -

zuddham cit.Atmakam iha_asti_anubhUti-mAtram

zAnta~abhidhAna-kalanam

mala-zaGkayA_alam

*vlm.70. The Being that_is without any attribute, or sight or symbol of his

nature, is purely vacuous and entirely inconceivable by us, save by means
of our spiritual light of him.

*sv.67-68-69 You have transcended all the states described in the

scriptures and you remain established in the supreme non-dual consciousness.

*.*

*o*ॐ*m*

.

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माया-इति.आदि.अभिधम् तत:॥

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y3067.021/FM.3.67.21

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+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

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

On Sun, Dec 2, 2018 at 10:46 PM jivadas <das....@gmail.com> wrote:

>
>
> DAILY READINGS st 1 December, 2018
>
> fm4026 1.dc01-02 THE GENERALS GO TO WAR .z58
>
>
> https://www.dropbox.com/s/jt61goral7gwupg/fm4026%201.dc01-02%20THE%20GENERALS%20GO%20TO%20WAR%20.z58.docx?dl=0
>
> fm6093 2.dc01-02 Abandoning All .z64
>
>
> https://www.dropbox.com/s/c51t6mdmdqau5rb/fm6093%202.dc01-02%20Abandoning%20All%20.z64.docx?dl=0

> <https://www.dropbox.com/s/c51t6mdmdqau5rb/fm6093%202.dc01-02%20Forsaking%20All%20.z64.docx?dl=0>

>
> fm7195 3.dc01-02 On Realized Illumination .z70
>
>
> https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01-02%20On%20Realized%20Illumination%20.z70.docx?dl=0
>
>
>
>
>
> fm7195 3.dc01-02 On Realized Illumination .z70
>
>
> https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01-02%20On%20Realized%20Illumination%20.z70.docx?dl=0
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
> #rAma describes his condition.
>
>
>
> *On Realized Illumination*
>
>
>
>
>
> *Vasishtha** said—*
>
>
>
> *x01 *

>
> अहो नु सम्.प्रबुद्ध:_असि राघव_अघ-विघातिनी ।
>
> वाक्_इयम् तव सम्पन्ना प्रबुद्धेषु_अवहासिनी ॥७।१९५।०१॥
>
> aho nu sam.prabuddha:_asi rAghava_agha-vighAtinI |
>
> vAk_iyam tava sampannA prabuddheSu_avahAsinI ||7|195|01||
>
> .
>
> aho nu sam.prabuddha:_asi x
>
> rAghava_agha-vighAtinI |
>
> vAk_iyam tava sampannA x
>

> prabuddheSu_avahAsinI *-* *x *
>
> *. *
>
> *well now *
>
> *you have fully woken.up, rAghava, *
>
> *it's a trouble-un.maker *
>
> *what you have said *
>
> *when it is attained by the awakened *
>
> *it is to laugh.at <http://laugh.at>*
>
> *. *

>
> #avahas make-fun.of
>
> #vihan #vighAtinI
>
> #prabudh #samprabudh #samprabuddha
>
> ~sv. Bravo, O Rama, you have attained enlightenment. Your words have the
> power of enlightenment.
>
> ~vlm. Bravo Ráma! that you are awakened to light and enlightened in your
> understanding; and the words you have spoken, are calculated to destroy the
> darkness of ignorant minds, and rejoice the hearts of wise.
>
>
>

> *y02 *

>
> विभाति_इव_असत् एव_इदम् अ-संकल्पेन शाम्यति ।
>
> एतत् शान्ति: तु निर्वाणम् इति_एव परमार्थता ॥०२॥
>
> कल्पना.अकल्पने रूपम् परस्य_एव_इतरस्य न.उ ।
>
> स्पन्दन~अस्पन्दने वायो: यथा न_अत्र_एकताद्विते ॥०३॥
>
> vibhAti_iva_asat eva_idam a-saMkalpena zAmyati |
>
> etat zAnti: tu nirvANam iti_eva paramArthatA ||02||
>
> .
>
> all this that emanates as-if
>
> is only Asat unSuch; with
>
> the lack of Samkalpa Concepts
>
> it's brought to peace: and this Peace is
>
> "nirvANa"—in the higher sense.
>
> vibhAti iva - as.if shining/emanating
>
> asad eva idam - this is quite unreal
>
> a-saMkalpena zAmyati - in the absence of saMkalpa.Concepts it is brought
> to peace
>
> etat zAnti: tu nirvANam iti - and this Peace is "nirvANa"
>
> eva paramArthatA - such is the higher sense.
>
> ~sv.2 The unreality which seems to exist here disappears when it is not
> conceived or thought of.
>
> ~vlm.2. These phenomenals that ever appear so very bright to our sight,
> lose their gloss at our want of desire and disregard of them; it is the
> knowledge of this truth, that is attended with our peace and tranquility,
> and our liberation and inexcitability.
>

> *x*
>
>
>
> *03*|o/
>
> *kalpanA.akalpane rUpam parasya_eva_itarasya na.u | *
>
> *spandana~aspandane vAyo: yathA na_atra_ekatAdvite ||03|| *

>
> kalpanA.akalpane rUpam parasya_eva_itarasya na.u |
>
> spandana~aspandane vAyo: yathA na_atra_ekatAdvite ||03||
>
> .
>
> kalpana=a-kalpane rUpam –
>
> a Form, being imagined-unimagined
>
> parasya eva itarasya na.u - is nothing other than the Supreme
>
> spandana~aspandane vAyor yathA - just.as in the vibrating-unvibrating of
> the wind
>
> na atra ekatA~advite - there is no unity and duality here.
>
> ~sv.3 This supreme peace is nirvana and this is the supreme truth.
>
> ~vlm.3. All these imaginary sights vanish from our view, at the
> suppression of our imagination of them; just as the want of ventilation in
> the winds, reduces them to the level of the one common, and calm still air.
>
>
>

> *x04*

>
> प्रबुद्धस्य_एव या पुंस: शीला-जठरवत् स्थित: ।
>
> शान्तौ व्यवहृतौ वा_अपि सामला मुक्तता_उच्यते ॥४॥
>
> वयम् अस्मिन् पदे स्थित्वा राघव_अघ-विघातिनी ।
>
> शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥०५॥
>
> अस्मिन्_एव पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।
>
> तिष्ठन्ति व्यवहार.स्था* अपि शान्ता* ज्ञ-रूपिण: ॥०६॥
>

> prabuddhasya_eva yA puMsa: zIlA-jaTharava*t *sthita: |

>
> zAntau vyavahRtau vA_api sAmalA muktatA_ucyate ||4||
>
> .
>

> *when a fully.awakened person, solid-as-a-mountain in his Quiet,*
>
> *is yet fully engaged in the world*
>
> *they say he has the liberated state without a stain*
>
> *.*

>
> ~vlm.4. The enlightened man remaining unmoved as a stone, or moving
> quietly in his conduct in life; (i. e. who is ever unruffled in his
> disposition), is verily said to have his clear liberation.
>
>
>

> *y05*
>
> *vayam asmin pade sthitvA rAghava_agha-vighAtinI | *
>
> *zAntatve vyavahAre ca samam ittham avasthitA: ||05|| *

>
> vayam asmin pade sthitvA rAghava_agha-vighAtinI |
>
> zAntatve vyavahAre ca samam ittham avasthitA: ||05||
>
> .
>
> vayam asmin_pade sthitvA rAghava
>

> *we are settled in this state, rAghava, *
>
> agha-vighAtinI
>
> *that demolishes sin *
>
> zAntatve vyavahAre ca samam
>
> *at-peace and at-work it's the same *
>
> ittham avasthitA:
>
> *so we have a place. *

>
> ~vlm.5. Look at yogis like ourselves, O Ráma, that having attained this
> state of liberation, have been cleansed from all our iniquities; and are
> now set at quite rest, even in the conduct of our worldly affairs.
>
> ~sv.5-6 We live in that state, O Rama, though we are constantly engaged in
> diverse activity. You, too, rest in that state and carry on your work.
>

> #*vighAta -* a stroke, blow with (comp.); breaking off or in pieces;

> driving back, warding off; destruction, ruin; removal, prohibition,
> prevention, interruption, impediment, obstacle; failure, want of success.
> #vighAtin fighting, mbh; injuring, vet.; opposing, interrupting, kathAs.
>

> #agh to go wrong, sin -> #agha-: sin., impurity, Mn.&c. - #*anagha *-

> sinless, vasiShTha's most frequent epithet for rAma, interpreted as "Dear
> boy".
>

> *x*
>
>
>
> *06*
>
> *asmin_eva pade nityam brahmA.viSNu.hara.Adaya: | *
>
> *tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||06|| *

>
> asmin_eva pade nityam brahmA.viSNu.hara.Adaya: |
>
> tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||06||
>
> .
>
> asmin-n_eva pade
>

> *in this very state *
>
> nityam
>
> *constantly *

>
> brahmA-viSNu-harAdaya:
>
> brahmA, viSNu, hara, and the rest
>
> tiSThanti vyavahAra.sthA: api
>

> *tho they remain engaged in action *
>
> zAntA jJa-rUpiNa:
>
> *are at peace, as Forms of Knowledge. *

>
> ~vlm.6. Know the great Gods Brahmá, ViSNu and others, to have been
> situated in this state of quiet and freedom, that they are remaining as
> pure intelligences, even while discharging the offices of their godship.
>
> ~sv. We live in that state, O Rama, though we are constantly engaged in
> diverse activity. You, too, rest in that state and carry on your work.
>
>
>

> *x07*

>
> शैल~उदर-स्थितिमताम् प्रबुद्धानाम् अनामयम् ।
>
> अस्माकम् पदम् एवम् तत् आलभ्य_एतत् इह_उष्यताम् ॥०७॥
>
> ब्रह्मणि_एवम् असत्-रूपम् अन्.उत्पन्नम् अ.भासुरम् ।
>
> अन्.आरम्भम् अन्.आकारम् एव_इदम् भासते जगत् ॥०८॥
>
> मृगतृष्ण~अम्बु-सदृशम् तरङ्ग~आवर्ति-वारिवत् ।
>
> रुचक.आदि_इव कनके स्वप्न.संकल्प-शैल=वत् ॥०९॥
>
> zaila~udara-sthitimatAm prabuddhAnAm anAmayam |
>
> asmAkam padam evam tat Alabhya_etat iha_uSyatAm ||07||
>
> .
>

> zaila~udara-sthitimatAm *- x = *
>
> prabuddhAnAm *- x = *
>
> anAmayam *- x = *
>
> asmAkam padam evam tad *- x = *
>
> Alabhya_eta*t *iha_uSyatAm *- x. *

>
> #anAmaya
>
> #uSya
>
> #vAsanA
>
> ~vlm.7. Do you, O Ráma, attain the enlightenment of holy sages, and remain
> as still as a stone like ourselves.
>
> ~sv. Now, O Rama, please tell me how you realise that this world, though
> it seems to be so real, is non-existent.
>
>
>

> *y08 *
>
> *brahmaNi_evam asat-rUpam an.utpannam a.bhAsuram | *
>
> *an.Arambham an.AkAram eva_idam bhAsate jagat ||08|| *

>
> brahmaNi_evam asat-rUpam an.utpannam a.bhAsuram |
>
> an.Arambham an.AkAram eva_idam bhAsate jagat ||08||
>
> .
>
> brahmaNi_evam
>

> *so in the brahman.Immensity is *
>
> a.sat-rUpam
>
> *a form that is not.So, *
>
> an.utpannam a.bhAsuram
>
> *unproduced, unappearing, *
>
> an.Arambham an.AkAram eva
>
> *without inception, without form *
>
> idam bhAsate jagat
>
> *appears as the world. *

>
> ~vlm.8. Ráma replied:—I see this world as a formless void, situated in the
> infinite vacuity of Brahma; it is an uncreated and unsubstantial nihility,
> and with all its visibility, it is an invisible nothing.
>
> ~sv. Now, O Rama, please tell me how you realise that this world, though
> it seems to be so real, is non-existent.
>

> *x*
>
>
>
> *z09*
>
> *mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat | *
>
> *rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||09|| *

>
> mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat |
>
> rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||09||
>
> .
>
> mRgatRSNa~ambu=sadRzam
>
> mirage-water=like
>
> taraGga~Avarti-vArivat
>
> (say it nonstop, tarangAwartiwAriwat) like whirling waves of water
>
> rucaka.Adi iva kanake
>
> like the glitter.&c of gold
>
> svapna.saMkalpa-zaila=vat
>
> dream.conception-mountain=like.
>
> ~vlm.9. It is as the appearance of water in the mirage, and as a whirlpool
> in the ocean; its glare is as glitter gold in the dust, and of sands in the
> sandy shores of seas in sunshine.
>
> ~sv. Now, O Rama, please tell me how you realise that this world, though
> it seems to be so real, is non-existent.
>
> It is water in a Mirage,--
>
> the whirling waves in the water
>
> that glitters goldly.
>
> It is like
>
> a mountain mounted in a dream.
>
>
>

> *x10 *

>
> बुद्धवान् असि चेत् राम तत् स्वबोध-विवृद्धये ।
>
> कुरु संशय-विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥१०॥
>
> इत्थम् नित्य~अनुभूत:_अपि शिर.स्थ:_अपि_अति.भासुर: ।
>
> जगत्-अख्य:_अयम् आभास: कथम् नाम न विद्यते ॥११॥
>
> राम* उवाच ।
>
> पूर्वम् एव_इदम् उत्पन्नम् न किम्चन कदाचन ।
>
> तेन वन्ध्या-सुतस्य_अस्य न सत्ता कल्पनात् ऋते ॥१२॥
>
> किम् इव_अस्या* जगत्-भ्रन्ते: कारणम् प्रोत्थिता यत: ।
>
> न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥१३॥
>
> न च_अ-विकारम् अजरम् स-विकारम् क्षयात् ऋते ।
>
> कारणम् क्वचित् एव_इह किम्चित् भवितुम्_अर्हति ॥१४॥
>
> buddhavAn asi cet rAma tat svabodha-vivRddhaye |
>
> kuru saMzaya-vicchedam pRcchata: pracchakasya me ||10||
>
> .
>
> buddhavAn_asi cedrAma
>
> If you have come to awakening, raama
>

> ta*t *svabodha-vivRddhaye

>
> kuru saMzaya-vicchedam
>
> pRcchata: pracchakasya me
>
> #pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon
> (comp.) Vās n. (= -sayana) -pracchaka mf(ikā)n. inquiring whether any one
> has slept well Śak
>
> ~vlm.10. Vasishtha said:—Ráma! if you have become so enlightened and
> intelligent, then I will tell you more for the edification of your
> understanding; and put some questions for your answer to them, in order to
> remove my doubts regarding them.
>
> ~sv. Now, O Rama, please tell me how you realise that this world, though
> it seems to be so real, is non-existent.
>
> #pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon
> (comp.) Vās n. (= -sayana) -pracchaka mf(ikā)n. inquiring whether any one
> has slept well Śak
>
>
>

> *y11*
>
> *ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: | *
>
> *jagat-akhya:_ayam AbhAsa: katham nAma na vidyate ||11|| *

>
> ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: |
>
> jagat-akhya:_ayam AbhAsa: katham nAma na vidyate ||11||
>
> .
>
> ittham nitya~anubhUta: api
>
> Thus though ever-experienced,
>
> zira.stha: api
>
> though an overhead
>
> ati.bhAsura:
>
> super-brilliancy
>

> *jagat*-akhya: ayam AbhAsa:

>
> this projection called the World
>
> katham nAma na vidyate
>
> just how is it not known-to-be?
>
> ~vlm.11. Tell me, how can the world be a nullity, when it shines so very
> brightly all about and above our heads; and how can all these things, which
> are so resplendent to sight, and always perceptible to our senses.
>
> ~sv. Now, O Rama, please tell me how you realise that this world, though
> it seems to be so real, is non-existent.
>

> *x*
>
>
>
> *Râma** said–*
>
>
>
> *pUrvam eva_idam utpannam na kimcana kadAcana | *
>
> *tena vandhyA-sutasya_asya na sattA kalpanAt Rte ||12|| *

>
> pUrvam eva_idam utpannam na kimcana kadAcana |
>
> tena vandhyA-sutasya_asya na sattA kalpanAt Rte ||12||
>
> .
>

> pUrvam eva_idam utpannam na kimcana kadAcana -* x + *
>
> tena vandhyA-sutasya_asya na sattA kalpanAt Rte *-* *x *
>
> *. *
>
> pUrvam eva_idam utpannam
>
> na *kimc*ana kadA.cana
>
> tena vandhyA-sutasya_asya
>
> na sattA kalpanA*t *Rte

>
> this world did not fall-out at some former time, anyhow, anywhen,
>
> as a barren woman's son is never a reality except through our imagining.
>
> ~sv.12 RAMA replied: This world has not been created even at the very
> beginning. How then can be it considered to exist now?
>
> ~vlm.12. Ráma replied:—The world was never created in the beginning, nor
> was anything ever produced at any time, it is therefore as nil as the
> offspring of an unprolific woman and a creation of our imagination only.
>
>
>

> *x13 *
>
> *kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: | *
>
> *na kAraNam vinA kArye kimcit sambhavati kva.cit ||13|| *

>
> kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: |
>
> na kAraNam vinA kArye kimcit sambhavati kva.cit ||13||
>
> .
>

> kim iva asyA: *jagat*-bhrante:

>
> kAraNam protthitA yata:
>
> na kAraNam vinA kArye
>

> *kimc*it sambhavati kva.cit

>
> ~sv.13 It has no cause: how can an effect be without a cause?
>
> ~vlm.13. It is true that there is no result without its cause, or that
> nothing comes from nothing, but can be the cause of the world when it is a
> nullity, and a production of our error only.
>
>
>

> *y14*
>
> *na ca_a-vikAram ajaram sa-vikAram kSayAt Rte | *
>
> *kAraNam kvacit eva_iha kimcit bhavitum_arhati ||14||*

>
> na ca_a-vikAram ajaram sa-vikAram kSayAt Rte |
>
> kAraNam kvacit eva_iha kimcit bhavitum_arhati ||14||
>
> .
>
> na ca avikAram ajaram
>

> *nor is it unchanging unfading *
>
> *with-change - *sAvikAram *except for wear* - kSayAd Rte.

>
> wherever in the world the cause may be
>
> kAraNam kva.cid eva iha
>
> whatever it may be about-to.be.
>

> *kimc*id bhavitum arhati
>
> *nor is it *
>
> *something unchangingly unfading *
>
> *but changeful *
>
> *but at its end *
>
> *the cause of whatever it may be about-to.be <http://about-to.be>. *
>
> ~vwv.1509. For a changeless and undecaying *one* to become changeful,

> nothing whatever, except destruction, can become the cause anywhere here.
>
> ~vwv.1499. Nothing here or anywhere, except destruction, can become the
> cause for a changeless and undecaying being to become changeful.
>
> ~vlm.14. The immutable and everlasting deity, cannot be the creator,
> without changing itself to a finite form; how can therefore be there a
> cause of this frail and finite form.
>

> *x*
>
>
>
> *z15*

>
> ब्रह्म_एव_इदम् अन्.आख्य~आत्म कारणम् प्र.विजृंभते ।
>
> तत् क्व कस्य कथम् नाम जगत्-शब्दार्थ-संविद: ॥१५॥
>
> तत् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।
>
> कम्चित् काल-लवम् तिष्ठति_आतिवाहिक-देह.भृत् ॥१६॥
>
> क्षणे वत्सर-संवित्तिम् स्वप्ने त्वम् इव चेतति ।
>
> काकतालीय.वत् तत्र चन्द्र~अर्क.आदीन् च पश्यति ॥१७॥
>
> संकल्प~एक~आत्मन: तस्य देश-काल-क्रिया~आन्वितम् ।
>
> अत्यन्तम् एव व्योम्नि_एव भुवनम् भासते स्वयम् ॥१८॥
>
> तस्मिन् मिथ्या_उपसम्पन्ने स* मिथ्या-पुरुष: तत: ।
>
> मिथ्या_एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥१९॥
>
> अधस्तात् ऊर्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति_अध: ।
>
> कल्पित~अनन्त-सम्भार-पदार्थ~अनर्थ-सम्भ्रम: ॥२०॥
>
> काकतालीयवत् तस्य संकल्पस्य भवेत् यदि ।
>
> यत्.यथा तत्.तथा_अद्य_अपि सुस्थिराम् आत्तवान् स्थितिम् ॥२१॥
>
> शिला वन्ध्या-सुत=मुखे व्योम-चूर्णेन रञ्जनम् ।
>
> करोति_इति.आदिवत् इदम् मिथ्या जगत् उपस्थितम् ॥२२॥
>
> सत्यम् एव_इदम् अथवा मिथ्यात्वम् तु कुत: किल ।
>
> न मिथ्यात्वम् न सत्यत्वम् किम् अपि_इदम् अजम् ततम् ॥२३॥
>
> आकाश.कोशवत् स्वच्छम् शिला-जठरवत् घनम् ।
>
> पाषाण-मौनवत् च_इदम् शान्तम् एव_अक्षयम् जगत् ॥२४॥
>
> brahma_eva_idam an.Akhya~Atma kAraNam pra.vijRMbhate |
>
> tat kva kasya katham nAma jagat-zabdArtha-saMvida: ||15||
>
> .
>

> brahmaiva_idam an.Akhya~Atma *- *
>
> *since it is only the brahman.Immensity*
>
> kAraNam pra.vijRMbhate *- *
>
> *this nameless Self generates causation *
>
> tat kva kasya katham nAma jagat-zabdArtha-saMvida: *- *
>
> *just where is it, for whom & how is this "world" understood to be*
>
> *?*
>
> *~vlm.15. It is the unknown and nameless Brahma, that shows himself as the

> cause of the world, which having proceeded from him is his very self, nor
> does the word world bear any other sense at all, (nor it can be made to

> bear any other sense).*
>
>
>
> *x16*
>
> *tat anAkhye pade zAnte cirAt pratham acetanam | *
>
> *kamcit kAla-lavam tiSThati_AtivAhika-deha.bhRt ||16|| *

>
> tat anAkhye pade zAnte cirAt pratham acetanam |
>
> kamcit kAla-lavam tiSThati_AtivAhika-deha.bhRt ||16||
>
> .
>

> ta*t *anAkhye pade zAnte cirA*t *
>
> *that nameless state in peace for.long *
>
> pratham a-cetanam *- x = *
>
> kam.cit kAla-lavam tiSThat*i **- x = *
>
> AtivAhika-deha.bhRt *- Traveler-body-borne. *

>
> ~vlm.16. The first intelligence named as the God Brahmá, rises from and
> abides for a little while, that unknown and nameless category of the
> universal spirit, as the conscious soul and having a spiritual body. (This
> is called the jivátma or the living soul with a personal body of it).
>
>
>

> *y17*
>
> *kSaNe vatsara-saMvittim svapne tvam iva cetati | *
>
> *kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||17|| *

>
> kSaNe vatsara-saMvittim svapne tvam iva cetati |
>
> kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||17||
>
> .
>
> kSaNe
>

> *in an instant *
>
> vatsara-saMvittim
>
> *the samvitti.Cognition/Awareness of a year *
>
> svapne
>
> *in a dream *
>
> tvam iva cetati
>
> *it conceives as-if you *
>
> kAkatAlIyavat
>
> *like the Coconut Crow *
>
> tatra candra~arka~AdIn_ca pazyati
>
> *and there it sees the sun, moon, &c. *

>
> ~vlm.17. It then comes to see on a sudden, the luminaries of the sun and
> moon and the heavenly hosts, rising in the infinity of the Divine Mind, and
> thinks a small moment as a long year as its reverie of a dream. (The
> Morning and evening of the creation of Brahmá, occupying many a year of
> mortals).
>
> ~sv. [paraphrase] I...In a dream a moment is experienced as a lifetime:
> even so, in this world-appearance time is experienced along with the sun
> and the moon on which time is based. In the infinite consciousness, there
> is this notion of creation with all its corollaries time, space, etc. This
> non-entity appears to function and that, too, is false. ...
>
> It conceives, in an instant, the Awareness of a year. Or, in
>
> a dream, it conceives as-if you--
>
> just like the Coconut Crow--and there sees sun and moon and stars.
>

> *x*
>
>
>
> *z18*|*Ø*
>
> *saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam | *
>
> *atyantam eva vyomni_eva bhuvanam bhAsate svayam ||18|| *

>
> saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam |
>
> atyantam eva vyomni_eva bhuvanam bhAsate svayam ||18||
>
> .
>

> saMkalp*a~e*ka~Atmana:* t*asya
>
> *from that conceptual one-Self *
>
> *fitted-with Place, Time, and Activity *
>
> deza-kAla-kriyA~Anvitam
>
> *without bounds indeed most surpassingly *
>
> atyantam eva vyomn*i_*eva
>
> bhuvanam bhAsate svayam
>
> *into this very spacious sky *
>
> *the world projects itself. *

>
> conceived in the conceptual One Self,
>
> provided.with its Place, Time, and Activity,
>
> without a bound,
>
> into this spacious sky the world projects itself.
>
> ~vlm.18. It then perceived the ideas of space and time, together with
> those of their divisions and motions also; and the whole universe appearing
> to its sight, in the vast immensity of vacuity: (of the Divine Mind).
>
>
>

> *x19*
>
> *tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: | *
>
> *mithyA_eva tat samAcAram kurvan viparivartate ||19|| *

>
> tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: |
>
> mithyA_eva tat samAcAram kurvan viparivartate ||19||
>
> .
>

> tasmin mithyA_upasampanne *- x = *
>
> sa* mithyA-puruSa:* t*ata: *- x = *
>
> mithyA_eva ta*t *samAcAram *- x = *
>
> kurvan_viparivartate *- x = *
>
> tasmin mithyA~upasampanne
>
> *when that is falsely reached *
>
> sa mithyA-puruSas
>
> *the false puruSha.Person thus *
>
> tata:
>
> mithyA eva
>
> *tho false *
>
> tat samAcAram
>
> *proceeding with that conduct / equanimity *
>
> kurvan viparivartate *is turned away *

>
> ~vlm.19. Upon the completion of the false world in this manner, its false
> contriver the soi-disant Brahma, was employed in wandering all over the
> world as his creation.
>
> ~sv. [paraphrase] I...In a dream a moment is experienced as a lifetime:
> even so, in this world-appearance time is experienced along with the sun
> and the moon on which time is based. In the infinite consciousness, there
> is this notion of creation with all its corollaries time, space, etc. This
> non-entity appears to function and that, too, is false. ...
>
>
>

> *y20*
>
> *adhastAt Urdhvam AyAti punar UrdhvAt vrajati_adha: | *
>
> *kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||20|| *

>
> adhastAt Urdhvam AyAti punar UrdhvAt vrajati_adha: |
>
> kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||20||
>
> .
>
> adhastAt Urdhvam AyAti
>

> *down & up it goes *
>
> punar UrdhvAt vrajaty adha:
>
> *again from up it's headed down *
>
> *a conceived*-ananta-sambhAra-padArtha-*worthless*-*delusion *

>
> ~vlm.20. So the living soul of every body, being deluded by its mistaken
> conception of the world as a positive reality, traverses up and down and
> all about it, in its repeated wanderings amidst its false Utopia.
>

> *x*
>
>
>
> *z21*
>
> *kAkatAlIyavat tasya saMkalpasya bhavet yadi | *
>
> *yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||21|| *

>
> kAkatAlIyavat tasya saMkalpasya bhavet yadi |
>
> yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||21||
>
> .
>
> kAkatAlIyavat
>

> *like the Coconut Crow *
>
> tasya saMkalpasya
>
> *from that conception *
>
> *if it becomes *
>
> bhave*t *yadi
>
> yad.yathA
>
> *however *
>
> *thatever *
>
> tat.tathA
>
> adya_api
>
> *even now *

>
> susthirAm AttavAn sthitim
>
> ~vlm.21. And though the events of life, takes place according to the
> wishes of the soul; yet these are mere accidents of chance; and it is a
> mistake to think them as permanent result of fixed laws.
>
>
>

> *x22*
>
> *zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam | *
>
> *karoti_iti.Adivat idam mithyA jagat upasthitam ||22|| *

>
> zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam |
>
> karoti_iti.Adivat idam mithyA jagat upasthitam ||22||
>
> .
>

> *a* zilA*.stone - *
>
> vandhyA-suta=mukhe
>
> vyoma-cUrNena raJjanam
>
> karoti_ity.Adiva*t *idam mithyA jaga*t *upasthitam

>
> .
>
> ~vlm.22. Because it is as wrong to suppose the substantiality of the
> world, and the permanency of the events; as to grant the birth of a child
> born of a barren woman, and the feeding of it with the powder of the
> pulverized air.
>
>
>

> *y23*
>
> *satyam eva_idam athavA mithyAtvam tu kuta: kila | *
>
> *na mithyAtvam na satyatvam kim api_idam ajam tatam ||23||*

>
> satyam eva_idam athavA mithyAtvam tu kuta: kila |
>
> na mithyAtvam na satyatvam kim api_idam ajam tatam ||23||
>
> .
>
> satyam eva_idam athavA x
>
> mithyAtvam tu kuta: kila |
>
> na mithyAtvam na satyatvam x
>

> kim api_idam ajam tatam *-* *x *
>
> *. *
>
> *this is quite true or else*
>
> *how would there be a condition of falsehood*
>
> *?*
>
> *without falsity & veracity*
>
> *what would it be, this unborn expanse*
>
> *?*

>
> ~vlm.23. Nothing can be positively affirmed or denied, regarding the
> existence of the world ; except that whatever it is, it is no other than
> the diffusion of the all pervasive spirit of the Eternal one.
>
> ~sv. [paraphrase] ... How can the false ever even appear to exist? Or
> perhaps there is no such thing as the real and nothing as unreal. ...
>

> *x*
>
>
>
> *z24*
>
> *AkAza.kozavat svaccham zilA-jaTharavat ghanam | *
>
> *pASANa-maunavat ca_idam zAntam eva_akSayam jagat ||24|| *

>
> AkAza.kozavat svaccham zilA-jaTharavat ghanam |
>
> pASANa-maunavat ca_idam zAntam eva_akSayam jagat ||24||
>
> .
>

> AkAza.kozava*t *svaccham *- x = *
>
> zila~ajaTharava*t *ghanam -
>
> *stone.stilli_*ca idam
>
> zAntam eva akSayam jagat *- x. *

>
> ~vlm.24 The world is as clear as the transparent atmosphere, and as solid
> as the density of a rock; it is as mute and still as a stone, and quite
> indestructible in its nature.
>
> ~sv. [paraphrase] ... How can the false ever even appear to exist? Or
> perhaps there is no such thing as the real and nothing as unreal. ...
>
>
>

> *x25*

>
> चिन्मात्र-सर्व-संकल्पे विराट्_आत्म~आतिवाहिके ।
>
> देहे संवेदनम् व्योम जगत् इति_अवभासते ॥२५॥
>
> एवम् ब्रह्म महाकाशम् एव_इदम् क्व जगत् कथा ।
>
> शान्तम् सम-समाभोगम् एकम् आद्यन्त-वर्जितम् ॥२६॥
>
> यथा पयसि वीचीनाम् उन्.मज्जन-नि.मज्जनै: ।
>
> न जल~अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥२७॥
>
> परावर-विद: के.चित् एतस्मिन् परमे पदे ।
>
> शुद्धे परिणमन्ति_अन्तर्_वारि-बिन्दु:_इव_अम्भसि ॥२८॥
>
> परे_अपरम् इदम् भाति परस्य_इव परात्मकम् ।
>
> सम्भवन्ति_अमले शान्ते न जगति न तत् क्रिया: ॥२९॥
>
> cinmAtra-sarva-saMkalpe virAT_Atma~AtivAhike |
>
> dehe saMvedanam vyoma jagat iti_avabhAsate ||25||
>
> .
>

> cinmAtra-sarva-saMkalpe *- x = *
>
> virAD-Atma~*AtivAhik*e *- x = *
>
> dehe saMvedanam vyoma *- x = *
>
> *jagat*.iti_avabhAsate *- x. *

>
> ~vlm.25. The world is originally ideal, from the ideas of the eternal
> mind; and then it is spiritual, from the pervasion of the all pervading
> spirit of Viráj; it is thus a mere void, appearing as a solid body to us.
>

> ~sv. [paraphrase] ... The pure experiencing or awareness that arises in tha*t
> *abody' is known as this creation. Thus this creation itself is Brahman.

> In the supreme being itself does the_aother' (creation) exist; the latter
> belongs to the former and is non-different from it. It is therefore supreme
> peace itself. There is neither a creation nor movement nor activity.
>
>
>

> *y26*
>
> *evam brahma mahAkAzam eva_idam kva jagat kathA | *
>
> *zAntam sama-samAbhogam ekam Adyanta-varjitam ||26|| *

>
> evam brahma mahAkAzam eva_idam kva jagat kathA |
>
> zAntam sama-samAbhogam ekam Adyanta-varjitam ||26||
>
> .
>
> evam brahma mahAkAzam -
>

> *so the Great Space, the brahmic Immensity *
>
> eva_idam kva jagat kathA *- x = *
>
> zAntam sama-samAbhogam *- x = *
>
> ekam Adyanta-varjitam *- x. *

>
> ~vlm.26. Thus Brahma being the great vacuum and its fulness, where is any
> other thing as the world in it, the whole is a dead calm as quietus, and a
> void devoid of its beginning and end: (i. e. a round sphere).
>

> ~sv. [paraphrase] ... The pure experiencing or awareness that arises in tha*t
> *abody' is known as this creation. Thus this creation itself is Brahman.

> *x*
>
>
>
> *z27*
>
> *yathA payasi vIcInAm un.majjana-ni.majjanai: | *
>
> *na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||27|| *

>
> yathA payasi vIcInAm un.majjana-ni.majjanai: |
>
> na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||27||
>
> .
>
> yathA payasi vIcInAm unmajjana-nimajjanai: |
>

> na jala~anyatvam evam hi bhAva.abhAvai: parai: pare *-* *x *
>
> *. *
>
> *just as in the water of the waves *
>
> *in their rising and falling *
>
> *there is no difference from water *
>
> bhAva~a.bhAvai: parai: pare
>
> *with states and non.states (is it) with perfections in the perfect. *
>
> yathA payasi vIcInAm *- x = *
>
> unmajjana-nimajjanai: *- x = *
>
> na jala~anyatvam evam hi *- x = *
>
> bhAva~a.bhAvai: parai: pare *- x = *

>
> ~vwv.27. As there is no difference from water for the waves, on account of
> their emerging from or sinking into water, so also, (there is no
> difference) in the Absolute Reality on account of the (seemingly) different
> occurences and disappearances (of the worlds).
>
> ~vlm.27. As the waves have been ever heaving and diving, in the bosom of
> the waters of the deep; and as the waves are not distinct from those
> waters, so the worlds rolling in the breast of the vacuous Brahma, are no
> other than the selfsame essence of Brahma himself.
>
>
>

> *x28*|*Ø*
>
> *parAvara-vida: ke.cit etasmin parame pade | *
>
> *zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||28|| *

>
> parAvara-vida: ke.cit etasmin parame pade |
>
> zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||28||
>
> .
>

> parAvara-vida: *- x = *
>
> ke.ci*t **whichever.ones *
>
> etasmin_parame pade
>
> *in this Absolute.State *
>
> zuddhe pariNamant*i_*antar *- x = *
>
> vAri-bindur_iva_ambhasi *- x. *

>
> ~vlm.28. The few that are versed in their superior or esoteric, as well as
> in the inferior or exoteric knowledge; live as long as they live and then
> dive at last in this Supreme, as drops of water mix into the sea.
>

> ~sv. [paraphrase] ... The pure experiencing or awareness that arises in tha*t
> *abody' is known as this creation. Thus this creation itself is Brahman.

> *y29*
>
> *pare_aparam idam bhAti parasya_iva parAtmakam | *
>
> *sambhavanti_amale zAnte na jagati na tat kriyA: ||29|| *

>
> pare_aparam idam bhAti parasya_iva parAtmakam |
>
> sambhavanti_amale zAnte na jagati na tat kriyA: ||29||
>
> .
>
> pare_aparam idam bhAti
>

> *in the perfect this imperfect shines *
>
> parasya iva parAtmakam
>
> *just-as from the perfect a perfect soul arises *
>
> sambhavanti_amale zAnte *- becoming.tobether in immaculate quiet = *
>
> na jagati na tat kriyA: *- not in the world, not that activity. *

>
> ~vlm.29. The exoteric (or phenomenal world, abides in the esoteric (or the
> noumenal Brahma); and is of the same transcendent nature as the Divine
> Mind; for it is never possible for the gross, changeful and transitional
> nature, to subsist in the pure, unchanged and quiet state of the deity.
>

> ~sv. [paraphrase] ... The pure experiencing or awareness that arises in tha*t
> *abody' is known as this creation. Thus this creation itself is Brahman.

> *x*
>
>
>
> *30*

> svapne svapne *- in dream after dream = *
>
> iti jJAte *- so when known = *
>
> dRzye brahmatayA api *- tho seen w the brahmic state = *
>
> mRga~ambuni paratvena *- x = *
>
> ka: bhAvayati bhAvanAm *- x. *

>
> ~vlm.30. For who that knows the nature of dream as false, and that of
> mirage as a fallacy can ever believe them as realities; so any one that
> knows the visible Nature to be of the nature of Brahma, can ever take it
> for dull and gross material substance. (Nature being one with its God, is
> equally of a spiritual nature).
>
> ~sv.30-31-32 When dream is realised as dream, the false notion vanishes.
> Awareness drops its object (the world) and rests in the infinite
> consciousness.
>
>
>

> *x31*
>
> *paramArtha-camatkAram anta:stha~anubhavam vinA | *
>
> *anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||31|| *

>
> paramArtha-camatkAram anta:stha~anubhavam vinA |
>
> anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||31||
>
> .
>

> paramArtha-camatkAram *- x = *
>
> anta:sthAnubhavam vinA *- x = *
>
> anyasya_anyam na jAnAti *- x = *
>
> sIdhu-svAdum_iva dvija: *- x. *

>
> paramArtha-camatkAram The Supreme Wonder
>
> anta:stha anubhavam vinA
>

> *without inner experience *

>
> anyasya anyam na jAnAti sIdhu-svAdum iva dvija:
>
> ~vwv.333/62a,7195.031 – ... do not know the different (experience) of
> another, as a brAhmaNa (does not know) the taste of spirituous liquor.
>
> ~vlm.31. The enlightened sage, that has the esoteric knowledge of the
> world, and reflects it in its spiritual sense; cannot be misled to view it
> in its gross (material) light, as the holy man that tastes ambrosia, is
> never inclined to drink the impure liquor of wine.
>
> ~sv.30-31-32 When dream is realised as dream, the false notion vanishes.
> Awareness drops its object (the world) and rests in the infinite
> consciousness.
>

> #*sIdhu* m. ( L. also f. and n. ; less correctly #zIdhu , of unknown

> derivation) spirituous liquor distilled from molasses , rum (or any similar
> spirit , also fig. "nectar") MBh. Ka1v. &c
>
>
>

> *x32*
>
> *nirvAya nija* AtmA_ayam parivRtya_avalokita: | *
>
> *cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||32|| *

>
> nirvAya nija* AtmA_ayam parivRtya_avalokita: |
>
> cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||32||
>
> .
>

> nirvAya nija AtmA ayam *- x = *
>
> parivRtya avalokita: *- x = *
>
> cetya unmukhatvam utsRjya *- x = *
>
> saMtiSThec chAnta Atmani *- x. *

>
> ~vlm.32. He who remains in his Nirvána meditation, by reverting his view
> from the sight of the visibles, to the excogitation of his self; and
> represses his mind from the thoughts of thinkables, he is verily seated in
> the tranquility of Supreme spirit.
>
> ~sv.30-31-32 When dream is realised as dream, the false notion vanishes.
> Awareness drops its object (the world) and rests in the infinite
> consciousness.
>

> *x*
>
>
>
> *Vasishtha** said—*
>
>
>
> *33*|*Ø*
>
> *dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe | *
>
> *iti sarga.Adi-sat.bhAva: kasmAt na_iha_upapadyate ||33|| *

>
> dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe |
>
> iti sarga.Adi-sat.bhAva: kasmAt na_iha_upapadyate ||33||
>
> .
>
> seen as-if seed-and-sprout were set
>
> in the brahman.Immensity
>
> as its cause—if the cycle of
>
> Creation is seen to seem Such,
>
> then why is it not defined-so?
>
> dRzyam bIjAGkura iva
>

> *seen as-if a seed-sprout*
>
> sthitam brahmaNi kAraNe
>
> *situate in the brahman.Immensity as cause *
>
> iti sargAdi-sadbhAva:
>
> *if so is the Creation-&c.Such-seeming *
>
> kasmAn na iva upapadyate
>
> *why is it not defined-so? *

>
> ~sv. Why should we not assume that just as the seed is the cause for the
> sprout, Brahman is the cause for the creation?
>
> ~vlm.33. Vasishtha said:—If the visible creation is situated in
> Brahma—their cause and origin, as the germ or sprout of a plant is seated
> in its producing-seed; how then can you ignore the substantiality or
> distinction of either of them from their originating source the seed or
> god, (who is said in the sruti, as the seed of the arbor of the
> world,—sansáramahirupavíja &c).
>
>
>

> *rAma said**—*
>
>
>
> *y34*
>
> *bIje_aGkura:_aGkuratayA saMzrita: na_upalabhyate | *
>
> *bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||34|| *

>
> bIje_aGkura:_aGkuratayA saMzrita: na_upalabhyate |
>
> bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||34||
>
> .
>
> bIje_aGkuro
>

> *in the seed, the sprout, *
>
> aGkuratayA
>
> *because of its sprout-nature *
>
> saMzrita:
>
> *being sheltered, *
>
> na upalabhyate
>
> *is not to be understood*

>
> bIja udare tu yA sattA
>

> *but the suchness which is in the seed-essence *

>
> bIjam eva hi sa* bhavet
>

> *is only just a seed. *

>
> ~sv.34 RAMA replied: The sprout in the seed is not seen as sprout, but
> only as seed. Hence it is only seed.
>
> ~vlm.34. Ráma replied:—The germ does seem to be seated or situated in the
> seed, (as a separate or different substance); but as it is produced from
> the essence of the seed, it appears to be the same substance with itself.
> (Were it not so, the germ would become another plant than that of the
> seed).
>
> #saMzrita
>
> #sattA
>
>
>

> *y35*
>
> *brahmaNa:_antar_jagattA_evam jagattA_eva_upalabhyate | *
>
> *asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||35|| *

>
> brahmaNa:_antar_jagattA_evam jagattA_eva_upalabhyate |
>
> asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||35||
>
> .
>

> brahmaN*a:_*antar jagattA evam - *so the worldness within the
> brahman.Immensity - *jagattA eva*– Worldness only –* upalabhyate – *is
> to.be.got - *asti – *it is –* cet*.if -* tat.*That* - bhavet.*becomes* –
> nityam*.ever - *sA – *that Worldness - *brahma_eva – *only the Immensity *-
> avikAri tat *– the unformed That. *

>
> ~sv.35 In the same way, if this world exists in Brahman, it is only
> Brahman and not the world; and Brahman undergoes no change.
>
> ~vlm.35. If the world as it appears to us is inherent in Brahma; then it
> must be of the same essence and nature as Brahma's; and these being eternal
> and imperishable in Brahma, needs have the world to be so also: (and not of
> the seed and sprout, or the begetter and begotten).
>

> *x*
>
>
>
> *z36*
>
> *avikArAt anAkArAt vikArya_AkRti-bhAsuram | *
>
> *udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||36|| *

>
> avikArAt anAkArAt vikArya_AkRti-bhAsuram |
>
> udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||36||
>
> .
>

> avikArA*t *anAkArAd *- x = *
>
> vikArya_AkRti-bhAsuram *- x = *
>
> udeti_iti kila_asmAbhi: *- x = *
>
> na_eva dRSTam na ca zrutam *- x. *

>
> out-of its changeless formlessness
>
> that a changing form of the Bhâsura Majesty arises
>
> has never been seen or heard-of by us.
>
> since it is changeless formlessness,
>
> that there should be a changing form
>
> of the Bhâsura Majesty
>
> is a thing never known to us.
>
> ~vwv.1528. It is not at all seen or heard by us that a thing having change
> (or transformation) rises from the Immutable, or a thing shining in
> appearance, from the Formless.
>
> ~sv.36-37 Since Brahman is unchanging and formless, it is impossible to
> accept that it gives rise to the world which is changing and which is
> endowed with form.
>
> ~vlm.36. We have neither seen nor ever heard, that any finite, formal or
> perishable, has ever proceeded from an infinite, formless and imperishable
> cause, (therefore this world is not as it appears to us).
>
>
>

> *x37*
>
> *anAkRtau_AkRtiman na ca_etat sthAtum arhati | *
>
> *paramANau na ca_eva_antar iva sambhAnti merava: ||37||*
>
> anAkRtau_AkRtiman na ca_eta*t *sthAtum arhati |

>
> paramANau na ca_eva_antar iva sambhAnti merava: ||37||
>
> .
>
> anAkRtau_AkRtiman x
>

> na ca_eta*t *sthAtum arhati |

>
> paramANau na ca_eva_antar iva sambhAnti merava: xx
>
>
>

> *without formation what has form cannot exist*
>
> *nor do mountains appear in a Superatom*
>
> *.*

>
> ~vlm.37. It is impossible for a formless thing, to remain in any form or
> other whatsoever; as it is never possible for an atom, to contain a
> mountain in its bosom.
>

> *x*
>
>
>
> *y38*
>
> *samudgake ratnam iva jagat brahmaNi tiSThati | *
>
> *mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||38|| *

>
> samudgake ratnam iva jagat brahmaNi tiSThati |
>
> mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||38||
>
> .
>
> samudgake ratnam iva
>

> *like a jewel in a jewelcase *
>
> jaga*t *brahmaNi tiSThati
>
> *the world rests in the Immensity *
>
> mahAkAram *a great embodiment *
>
> nirAkAra *without embodiment *
>
> it*i_*unmattavato bhavet
>
> *so it becomes a craziness *

>
> .
>
> ~sv.38 To say that this creation exists in the indivisible Brahman just as
> a gem lies in the box, is meaningless prattle.
>
> ~vlm.38. It is the voice of an idiot only who says, that the stupendous
> world with its gigantic form, abides in the formless abyss of Brahma; as
> bright gems are contained in the hollow of a box or basket. (The basket has
> a base to support any thing, whereas the vacuity of Brahma has no basis at
> all).
>

> *x*
>
>
>
> *z39*
>
> *zAntam param ca sa~AkArasya_AdhAra* iti rAjate | *
>
> *na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||39|| *

>
> zAntam param ca sa~AkArasya_AdhAra* iti rAjate |
>
> na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||39||
>
> .
>

> zAntam param ca - *it is peaceful and perfect - *
>
> sAkArasya AdhAra iti rAjate
>
> *it shines to support of its form. *
>
> na vaktum rAjate kva_iva
>
> *how can anyone say of something with formation *
>
> sAkArasya avinAzitA *that it's an indestructibility*
>
> *? *

>
> ~vlm.39. It does not befit any body to say that, the transcendent and
> tranquil of god, supports the material and moving world upon it; nor that a
> corporeal body (the corpus mundi), is an imperishable things (as the divine
> spirit).
>
> ~sv.39-40 The theory that the supreme Brahman is the support for the
> universe which has a form is also unacceptable: for that which has a form
> must perish.
>
>
>

> *x40*

> *y41*
>
> *apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate | *
>
> *svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||41|| *

>
> apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |
>
> svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||41||
>
> .
>
> apUrva* eva svapna:_ayam yat vai sarga:_anubhUyate |
>
> svapne: kila_anubhUta~artha: svabhyasta* iva dRzyate ||41||
>

> *this dream *
>
> *which becomes the Sarga Creation *
>
> *is without any prior cause: *
>
> *but, having the sense of experience, *
>
> *it is as-if seen by habituation. *
>
> apUrva eva svapn*a:_*ayam

>
> nonPrior only is this dream
>

> yad vai sarg*a:_*anubhUyate

>
> which indeed becomes this Sarga Creation
>
> svapne: kila anubhUta~artha:
>
> for in the sense of what is experienced
>
> su-abhyaste iva dRzyate
>
> as-if from habituation it is seen.
>
> ~vwv.1110/41a. This universe that is experienced is quite a new dream (of
> brahmA, the Creator or Cosmic Mind).
>
> ~vlm.41. It is an unprecedented dream, that presents us the sight of the
> world, of which we had no innate or preconceived idea in us; while our
> usual dreams are commonly known, to be the reproduced representations, of
> our former impressions and perceptions, and the results of our past
> remembrances of things &c.
>
> ~sv. The concept that this world is but the dream-object that has thus
> materialised is unacceptable, for the dream-objects are those which have
> been experienced by oneself. However, the waking and the dream realities
> belong to two different planes: for the person whose death was dreamed of
> is seen on waking up from dream.
>

> *x*
>
>
>
> *z42*
>
> *yat eva jAgrat tat svapne iti na_atra_upapadyate | *
>
> *svapne pradagdha: puruSa: katham prAtar vilokyate ||42|| *

>
> yat eva jAgrat tat svapne iti na_atra_upapadyate |
>
> svapne pradagdha: puruSa: katham prAtar vilokyate ||42||
>
> .
>
> yad eva jAgrat
>

> *what is indeed waking *
>
> tat svapne iti
>
> *is That in dream *

>
> na atra upapadyate
>
> svapne pradagdha: puruSa:
>
> katham prAtar vilokyate
>
> ~vlm.42. It is not a day dream as some would have it to be, because the
> night dreams disappear in the day time; but how does a dreamer of his own
> funeral at night, come to see himself alive upon his waking in the day?
> (This continuous sight of the world day by day, is not comparable to a
> transient dream by day or night, but a permanent one in the person of the
> Great God himself).
>
> ~sv. The concept that this world is but the dream-object that has thus
> materialised is unacceptable, for the dream-objects are those which have
> been experienced by oneself. However, the waking and the dream realities
> belong to two different planes: for the person whose death was dreamed of
> is seen on waking up from dream.
>
>
>

> *x43*
>
> *a-zarIrasya na svapna* iti_etat api na_ucitam | *
>
> *sambhavanti pizAca.AdyA: teSAm ca svapnavat sthiti: ||43|| *

>
> a-zarIrasya na svapna* iti_etat api na_ucitam |
>

> sambhavanti pizAca~AdyA:* t*eSAm ca svapnavat sthiti: ||43||

>
> .
>
> a-zarIrasya na svapne ity
>

> *"no un-embodied in a dream" some say, *
>
> etad api na_ucitam
>
> *but this is not right: *
>
> sambhavanti pizAca~AdyAs
>
> *pizAca.Monsters appear *
>
> teSAm ca svapnavat sthiti:
>
> *and their state is dreamlike. *

>
> ~vlm.43. Others again maintain that, no bodiless things can appear in our
> dream, since we dream of certain bodies only; but this tenet has no truth
> in it, since we often dream of, as well as see the apparitions of bodiless
> ghosts both by day and night.
>
>
>

> *y44 *
>
> *tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: | *
>
> *sarga.Adi-nAnA~AkRtinA paramAtmA nirAkRti: ||44|| *

>
> tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |
>
> sarga.Adi-nAnA~AkRtinA paramAtmA nirAkRti: ||44||
>
> .
>
> tasmAt svapnavad AbhAsa:
>

> *the dreamlike emanation from That *
>
> saMvid-Atmani saMsthita:
>
> *is established in the Awareness-Self *
>
> sarga.Adi.nAnA~AkRtinA
>
> *with the various formations of the Creation Cycle *
>
> paramAtmA nirAkRti:
>
> *but the Supreme Self is without formation. *

>
> ~~vwv.1540+++
>
> ~sv.44-45 Thus the world has not been created even as a dream-object; but
> just as the dream-object is only consciousness, even so all that is seen as
> the world is only the infinite consciousness.
>
> ~vlm.44. Therefore the world is not as false as a dream, but an impression
> settled like a dream in our very conscious soul; it is the formless deity,
> that manifests itself in the various forms of this world, to our
> understandings.
>
> The dreamlike emanation
>
> from That
>
> becomes established within
>
> the Samvid-Awareness.Self,
>
> with the various formations of Creation:
>
> but the Supreme Self is
>
> without any formation.
>

> *x*
>
>
>
> *z45*
>
> *svapne cit eva zaila.Adi-rUpeNa_Atmani tiSThati | *
>
> *brahmAtma~akhilamukta:_asau_anyena_asau kRta: yadi ||45|| *

>
> svapne cit eva zaila.Adi-rUpeNa_Atmani tiSThati |
>
> brahmAtma~akhilamukta:_asau_anyena_asau kRta: yadi ||45||
>
> .
>

> svapna ci*t *eva *- x = *
>
> zaila.Adi-rUpeNa_Atmani tiSThati *- x = *
>
> brahmAtma~akhilamukt*a:_*asAv *- x = *
>
> anyena_asau kRto yadi *- x. *

>
> ~vlm.45. As our intellect remains alone and in itself, in the forms and
> other things, appearing as dreams unto us in our sleep; so doth Brahma
> remain solely in himself in the form of the world we see: for god being
> wholly free and apart from all, can not have any accompaniment with him?
>
> ~sv.44-45 Thus the world has not been created even as a dream-object; but
> just as the dream-object is only consciousness, even so all that is seen as
> the world is only the infinite consciousness.
>
>
>

> *x46*
>
> *na_iha_astitvam na nAstitvam upalabdhe_anubhUyate | *
>
> *na_eva_anubhavitRtvam ca na ca_anubhavana-krama: ||46|| *

>
> na_iha_astitvam na nAstitvam upalabdhe_anubhUyate |
>
> na_eva_anubhavitRtvam ca na ca_anubhavana-krama: ||46||
>
> .
>
> na iha astitvam -
>

> *there's no existence here in this world *
>
> na na~astitvam upalabdhe_anubhUyate *- x = *

>
> naivAnubhavitRtvam ca na cAnubhavana-krama:
>
> #upalabdh
>
> #anubhavitR.tva
>
> ~vlm.46. There is nothing that is either coexistent or inexistent in him
> (that is what can be either affirmed or denied of him); because we have no
> concept or conception of him ourselves, nor do we any notion or idea we are
> to form of him.
>
> ~sv.46-47 There is naught known a:_areal',_aunreal',_aexperiencer'
> nor_aexperience', nor are these experienced.
>
>
>

> *y47*
>
> *kim api_idam anAkhyeyam buddhena_eva_anubhUyate | *
>
> *sva.saMvedana-saMvedyam sattA~asattA-vijRmbhitam ||47|| *

>
> kim api_idam anAkhyeyam buddhena_eva_anubhUyate |
>
> sva.saMvedana-saMvedyam sattA~asattA-vijRmbhitam ||47||
>
> .
>
> kim api_idam
>

> *however is this *
>
> an-Akhyeyam buddhena_eva
>
> *inexpressible even by the awakened *
>
> *experienced? *
>
> anubhUyate |
>
> *it becomes **Ur.own* *Awareness *
>
> sattA~A.sattA-vijRmbhitam
>
> *a projection of real unreality*
>
> *. *

>
> ~vlm.47. What is this nameless thing, that we can not know in our
> understanding; it is known in our consciousness (i.e. we are conscious of
> it), but it is in esse or non-esse, we know nothing of (this world).
>
> ~sv.46-47 There is naught known a:_areal',_aunreal',_aexperiencer'
> nor_aexperience', nor are these experienced.
>

> *x*
>
>
>
> *x48*
>
> *a-bhAva.rUpiNa:_bhAvA* abhAvA* bhAva.rUpiNa: | *
>
> *sarvadA sarvathA sarve bhAnti bhAsuratAm gatA: ||48|| *

>
> a-bhAva.rUpiNa:_bhAvA* abhAvA* bhAva.rUpiNa: |
>
> sarvadA sarvathA sarve bhAnti bhAsuratAm gatA: ||48||
>
> .
>

> a-bhAvA: bhAva.rUpiNa: *- x = *
>
> sarvadA sarvathA –
>
> *everywhere everyhow *
>
> sarve bhAnti –
>
> *all appear to be *
>
> bhAsuratAm gatA: *- x. *

>
> #bhAsuratA
>
> ~sv.48 Whatever is is indescribable. In the infinite consciousness all

> distinctions between_abeing' an*t *anon-being' vanish.

>
> ~vlm.48. It is an inexistence appearing as existent, as also an existence
> seeming to be unexistent; all things are quiet manifest in it at all times
> and in all forms, (but how and whence they are is quite unknown).
>
>
>

> *x49*|*Ø*
>
> *bRMhati brahmaNi brahma vyoma vyomani vardhate | *
>
> *na ca_upapadyate kimcit brahma vyomni vibRMhaNam ||49|| *

>
> bRMhati brahmaNi brahma vyoma vyomani vardhate |
>

> na ca_upapadyate *kimc*it brahma vyomni vibRMhaNam ||49||
>
> .
>
> *immensity emanates immensity *

>
> bRMhati brahmaNi brahma
>
> vyoma vyomani vardhate
>

> *sky evolves in sky *
>
> na ca_upapadyate *kimc*id
>
> *yet nothing whatever happens *
>
> brahma vyomni vibRMhaNam
>
> *the Immensity grows in the sky*

>
> #vibRMhaNa – lit. "fattening".
>
> ~vlm.49. It is the development of Brahma in Brahma, as the sky is evolved
> in vacuity; for nothing can be found to fill the vacuum of Brahma, except
> Brahma himself (or his own essence).
>
> ~sv.49 Brahman exists as Brahman in Brahman, just as space exists as space
> in space.
>
>
>

> *x50*

>
> द्रष्टृ-दृश्य-दृक्=आत्मायम् अहम् सरादि-विभ्रम: ।
>
> शान्त-चित्.व्योम-विस्तार: न कुड्य.आदि_उपपद्यते ॥५०॥
>
> यथा न सन्_न कुड्य.आदि स्व.संकल्पन-पत्तनम् ।
>
> तथा_एव_अयम् जगत् इति शान्तम् एकम् अनामयम् ॥५१॥
>
> पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।
>
> अन्-इङ्गनम् अन्-आभासम् अन्-आद्यन्तम् अ-चेतितम् ॥५२॥
>
> अ-जन्म-मरणम् शान्तम् अन्.आदि-निधनम् महत् ।
>
> अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥५३॥
>
> या संविदन्त: स्फुरति सा_एव_उपायाति वाक्यताम् ।
>
> यत् बीजम् लीनम् अवनौ तत् याति_अङ्ग्कुरताम् किल ॥५४॥
>
> शब्द-ज्ञान.मय~एक~आत्मा द्वैत~ऐक्य-परिवर्जित: ।
>
> मनाक् अपि न जानामि द्वैत~ऐक्य-कलनाकलाम् ॥५५॥
>
> सर्वे तूष्णीम्.मया* एव जीवन्मुक्ता* इमे जना: ।
>
> संशान्त-सर्व-संरम्भा: खे ख-भाव* इव स्थिता: ॥५६॥
>
> जगत्-स्पर्श-महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।
>
> चित्रम् भित्तौ_इव कृतम् मनोराज्य* इव_उदितम् ॥५७॥
>
> शैलात् इव_उत्कीर्ण-समम् कथायाम् इव वर्णितम् ।
>
> शम्बरेण_इव रचितम् व्योम्नि स्वप्न* इव_उदितम् ॥५८॥
>
> किल स्वप्नवत् एव_इदम् सर्ग.आदौ_एव भाति यत् ।
>
> अ-भित्तिकम् निष्.प्रतिघम् जगत् का_इव_अस्य सत्यता ॥५९॥
>
> draSTR-dRzya-dRk=AtmAyam aham sarAdi-vibhrama: |
>
> zAnta-cit.vyoma-vistAra: na kuDya.Adi_upapadyate ||50||
>
> .
>

> draSTR-dRzya-dRg=AtmAyam *- x = *
>
> aham sarAdi-vibhrama: *- x = *
>
> zAnta-*cit.*vyoma-vistAra: *- x = *
>
> na kuDya.Adi*_*upapadyate *- x. *

>
> a constructure
>
> ~vlm.50. There I, my seeing and my sight of the world, is all mere
> fallacy; it is the calm and quiet extension of the Divine intellect only,
> that fills the infinite vacuity of his own spirit, and naught beside,
>
> ~sv. This that is known as creation is the indivisible Brahman only.
>

> *Ott. #*kuDyam* *- *a wall, <kuDyAntaritAnulabdhe: apratiSedhah>

> "nonPerception because of the interposition of a wall" nyAya-sutra 244] • #

> *kuDyAtman* - kuDyam hi rodhakatvena madhye gantum na zakyate, y3014.009

> MoT. •• #kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.
>

> *x*
>
>
>
> *z51*
>
> *yathA na san_na kuDya.Adi sva.saMkalpana-pattanam | *
>
> *tathA_eva_ayam jagat iti zAntam ekam anAmayam ||51||*

>
> yathA na san_na kuDya.Adi sva.saMkalpana-pattanam |
>
> tathA_eva_ayam jagat iti zAntam ekam anAmayam ||51||
>
> .
>
> yathA
>
> na san
>

> na kuDya.Adi *- x = *
>
> sva.saMkalpana-pattanam *- x = *
>
> tathA_eva
>
> ayam
>
> jaga*t *iti *- x = *
>
> zAntam ekam anAmayam *- x. *
>
> *as*
>
> *no being*
>
> *a town with no walls*
>
> *conceived by you*
>
> *just thus is this world*
>
> *this-being-so*
>
> *:*
>
> *it is quiet *
>
> *one*
>
> *without distressful form*
>
> *. *

>
> ~vlm.51. As the ærial castle of our imagination, has no building nor
> reality in it; so is this world but a calm and quiet vacuity, and unfailing
> vacant ideality;
>
> #kuDyam कुड्यम् - a wall .-adj.- a perceptual wall,
> <kuDyÂntaritÂnulabdhe: apratiSedhah> "nonPerception because of the
> interposition of a wall" nyAya-sUtra 244 + this is a standard example in
> YV, like the Snake +
>

> #*anAmaya* - this term appears in yv.FM with great frequency. In many

> contexts yv.FM implies both senses of the word at-once, as non.manifest and
> as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi

> sva-saMkalpana-pattanam | tathaivAyam *jagat* iti zAntam ekam anAmayam ||
> fm7195.051 +
>
>
>
> *x52 *
>
> *pUrNe hi paramam zAntam idam sarvam akhaNDitam | *
>
> *an-iGganam an-AbhAsam an-Adyantam a-cetitam ||52|| *

>
> pUrNe hi paramam zAntam idam sarvam akhaNDitam |
>
> an-iGganam an-AbhAsam an-Adyantam a-cetitam ||52||
>
> .
>

> pUrNe hi paramam zAntam *- x = *
>
> idam sarvam akhaNDitam *- x = *
>
> aniGganam anAbhAsam *- x = *
>
> anAdyantam acetitam *- x. *

>
> #iGg to agitate, shake; separate -> #iGgana - *aniGganam - without
> separation +
>
> ~vlm.52. It is a boundless space full with the essence of the Supreme
> spirit, it is without its beginning and end, wholly inscrutable in its
> nature, and quite calm and quiet in its aspect.
>
> ~sv. This that is known as creation is the indivisible Brahman only.
>
>
>

> *y53*
>
> *a-janma-maraNam zAntam an.Adi-nidhanam mahat | *
>
> *an.upAdhi nir.AkAram svapadam buddhavAn aham ||53|| *

>
> a-janma-maraNam zAntam an.Adi-nidhanam mahat |
>
> an.upAdhi nir.AkAram svapadam buddhavAn aham ||53||
>
> .
>
> a=janma-maraNam
>

> *without birth and death, *
>
> zAntam anAdi-nidhanam mahat
>
> *it is peacefully beginningless rest, *
>
> anupAdhi *- x = *
>
> nirAkAram *- x = *
>
> svapadam buddhavAn_aham *- x. *

>
> #dhana #nidhana-m settlement, residence; container. • Conclusion; rest,
> Final Rest (death).
>
> ~vlm.53. I have known my own state also, to be without its birth and
> death, and as calm and quiet, as that of the unborn and immortal Brahma
> himself; and I have come to know myself (i.e. my soul) also, to be as
> formless and indefinable, as the Supreme soul or spirit.
>
> ~sv. This that is known as creation is the indivisible Brahman only.
>

> *x*
>
>
>
> *z54*
>
> *yA saMvidanta: sphurati sA_eva_upAyAti vAkyatAm | *
>
> *yat bIjam lInam avanau tat yAti_aGgkuratAm kila ||54|| *

>
> yA saMvidanta: sphurati sA_eva_upAyAti vAkyatAm |
>
> yat bIjam lInam avanau tat yAti_aGgkuratAm kila ||54||
>
> .
>

> yA saMvid anta: sphurati *- the Awareness which arises within = *
>
> sA_eva_upAyAti vAkyatAm *- that indeed comes to the state of words = *
>
> ya*t *bIjam lInam avanau *- the seed which is sunk in the ground = *
>
> ta*t *yAti_aGgkuratAm kila *- that comes to the state of a shoot
> certainly*
>
> *. *

>
> ~vlm.54. I have now given expression, to all that I find to be impressed
> in my consciousness; just as whatever is contained in the seed, the same
> comes to sprout forth out of it.
>
> ~sv. Just as the seed that has been sown begins to sprout, the movement in
> Brahman becomes capable of being described.
>
>
>

> *x55*
>
> *zabda-jJAna.maya~eka~AtmA dvaita~aikya-parivarjita: | *
>
> *manAk api na jAnAmi dvaita~aikya-kalanAkalAm ||55|| *

>
> zabda-jJAna.maya~eka~AtmA dvaita~aikya-parivarjita: |
>
> manAk api na jAnAmi dvaita~aikya-kalanAkalAm ||55||
>
> .
>

> zabda-jJAna.maya=eka~AtmA *- x = *
>
> dvaita~aikya-parivarjita:
>
> *having abandoned duality & unity *
>
> manAg_api na jAnAmi
>
> *even a little I don't know *
>
> dvaita~aikya-kalanAkalAm *- dual/single imaginary effects. *

>
> ~vlm.55. I know only the knowledge that I bear in my consciousness, and
> nothing about the unity or duality (of the creation and creator); because
> the question of unity and duality rises only from imagination (of the one
> or other).
>
> ~sv. Just as the seed that has been sown begins to sprout, the movement in
> Brahman becomes capable of being described.
>
>
>

> *y56*
>
> *sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: | *
>
> *saMzAnta-sarva-saMrambhA: khe kha-bhAva* iva sthitA: ||56|| *

>
> sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |
>
> saMzAnta-sarva-saMrambhA: khe kha-bhAva* iva sthitA: ||56||
>
> .
>

> sarve tUSNImmayA eva *- all things made quiet indeed = *
>
> jIvanmuktA ime janA: *- these people Living.Free*
>
> saMzAnta-sarva.saMrambhA: *- x = *
>
> khe kha-bhAva iva sthitA: *- x. *

>
> ~vlm.56. All these knowing and living liberated men, that have been
> liberated from the burthen of life by their knowledge of truth; are sitting
> silent here, and devoid of all their earthly cares, like the empty air in
> the infinite vacuity.
>
> ~sv. Just as the seed that has been sown begins to sprout, the movement in
> Brahman becomes capable of being described.
>

> *x*
>
>
>
> *z57*|*Ø*
>
> *jagat-sparza-mahArambham api tUSNIm idam sthitam | *
>
> *citram bhittau_iva kRtam manorAjya* iva_uditam ||57|| *

>
> jagat-sparza-mahArambham api tUSNIm idam sthitam |
>
> citram bhittau_iva kRtam manorAjya* iva_uditam ||57||
>
> .
>

> *tho world*-*touch*-*business*
>
> api
>
> tUSNIm idam sthitam
>
> *this is a silent state *
>
> citram bhittau_iva kRtam
>
> *like a picture painted on a wall *
>
> manorAjya iva_uditam
>
> *arisen in the realm of manas.Mind*
>
> *. *

>
> ~vlm.57. All their efforts of mixing with the busy bustle of the world,
> are here at an end; and they are sitting here as quiet and silent as yon
> mute and motionless picture on the wall, meddaling on the bright regions in
> there minds.
>
> ~sv. Just as the seed that has been sown begins to sprout, the movement in
> Brahman becomes capable of being described.
>
>
>

> *x58*
>
> *zailAt iva_utkIrNa-samam kathAyAm iva varNitam | *
>
> *zambareNa_iva racitam vyomni svapna* iva_uditam ||58|| *

>
> zailAt iva_utkIrNa-samam kathAyAm iva varNitam |
>
> zambareNa_iva racitam vyomni svapna* iva_uditam ||58||
>
> .
>
> zailAt iva_utkIrNa-samam x
>
> kathAyAm iva varNitam |
>
> zambareNa_iva racitam x
>

> vyomni svapna* iva_uditam *-* *x *
>
> *. *
>
> zailA*t *iva_utkIrNa-samam
>
> *the same **as.if **carved from stone *
>
> *like something told in a story *
>
> *built by the magical shambara *
>
> *in the sky *
>
> *arisen as in dream*
>
> *. *

>
> ~vlm.58. They are as still as the statues engraven in a rock, or as people
> described in fancy tales, to dwell in the serial city built by Sambara in
> air, (i.e. as the inhabitants dwelling in the Elysian of Plato, or in the
> Utopia of sir Thomas Moore); or as the airy figures in our dream.
>
> ~sv. Just as the seed that has been sown begins to sprout, the movement in
> Brahman becomes capable of being described.
>
>
>

> *y59*
>
> *kila svapnavat eva_idam sarga.Adau_eva bhAti yat | *
>
> *a-bhittikam niS.pratigham jagat kA_iva_asya satyatA ||59|| *

>
> kila svapnavat eva_idam sarga.Adau_eva bhAti yat |
>
> a-bhittikam niS.pratigham jagat kA_iva_asya satyatA ||59||
>
> .
>

> kila svapnava*t *eva idam - *indeed, this is just like a dream *
>
> sarga~Ad*au_*eva bhAti yat - *which shines in/as the whole cycle of
> creation sarga &c *

>
> abhittikam niSpratigham
>
> jagat kA_iva_asya satyatA
>
> #bhitti #bhittika #abhittika
>
> cf nyAya
>
> ~vlm.59. This world is verily a phantom appearing in our dream of the
> creation; it is a structure without its base, and a figure intangible to
> our touch. Where then is its reality? (Its tangibleness is a deception of
> our sense).
>
> ~sv. Just as the seed that has been sown begins to sprout, the movement in
> Brahman becomes capable of being described.
>

> *x*
>
>
>
> *z60*

>
> जगत् बुद्धौ_इदम् सत्यम् परि.ज्ञानवत: मृषा ।
>
> ब्रह्म.आत्मक* इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥६०॥
>
> सर्व* एव_इमे भावा: सह-स्थावर-जङ्गमा: ।
>
> अस्मत्.आदय* आकाशम् जगत्-ज्ञ-विषयम् तथा ॥६१॥
>
> खम् अहम् खम् भवान्_चित् खम् जगत् खम् खम् खम् एव च ।
>
> चित्.आकाश~एकताम् एत्य भज~एक~आकाश-रूपताम् ॥६२॥
>
> ज्ञानेन_आकाश-कल्पेन सर्व.आत्म गगन~उपमम् ।
>
> ज्ञेय~अभिन्नेन सम्बोधात् तम् वन्दे द्वि-पदाम् वरम् ॥६३॥
>
> चित्-रूपत्वात् उदेति_इदम् जगत् तत्र_एव लीयते ।
>
> अकारणकम् एव_अन्त: परम् व्योम_एव निर्मलम् ॥६४॥
>
> jagat buddhau_idam satyam pari.jJAnavata: mRSA |
>
> brahma.Atmaka* idam brahma zAnte zAntam parAmbaram ||60||
>
> .
>

> jaga*t *buddhau_idam satyam

>
> parijJAnavata: mRSA
>
> brahmAtmaka idam brahma zAnte zAntam parAmbaram
>
> ~sv.60 To those who consider it real, this world appears to be real; to
> those who are endowed with self-knowledge it is a false appearance. In fact
> it is Brahman only.
>
> ~vlm.60. The world appears as a positive reality to the blinded ignorant,
> but it is found to be a negative nullity by the keensighted sage; who sees
> it in the light of Brahma and a manifestation of himself, and as still as
> the calm air, reposing in the quiet vacuity of that transcendent spirit.
>
>
>

> *x61 *
>
> *sarva* eva_ime bhAvA: saha-sthAvara-jaGgamA: | *
>
> *asmat.Adaya* AkAzam jagat-jJa-viSayam tathA ||61|| *

>
> sarva* eva_ime bhAvA: saha-sthAvara-jaGgamA: |
>
> asmat.Adaya* AkAzam jagat-jJa-viSayam tathA ||61||
>
> .
>
> sarve eva ime bhAvA:
>

> *yet all these states of being *
>
> saha-sthAvara-jaGgamA:
>
> *with stability & motion *
>
> asmad-Adaya:
>
> *us also are Space *
>
> AkAzam
>
> *jagat*-jJa-viSayam tathA
>
> *thus knowing the world in its sense.objects*
>
> *. *

>
> ~sv.61 In the vision of the knowers of the reality all that exists (both
> the sentient and the insentient, the mobile and the immobile) is pure void.
>
> ~vlm.61. All these existences, with their moving and unmoving beings, and
> ourselves also, are mere void and vacant nullities, in the knowledge of the
> discerning and philosophic mind.
>
>
>

> *y62 *
>
> *kham aham kham bhavAn_cit kham jagat kham kham kham eva ca |*
>
> *cit.AkAza~ekatAm etya bhaja~eka~AkAza-rUpatAm ||62||*

>
> kham aham kham bhavAn_cit kham jagat kham kham kham eva ca |
>
> cit.AkAza~ekatAm etya bhaja~eka~AkAza-rUpatAm ||62||
>
> .
>
> kham aham
>
> kham bhavAn
>
> cit kham
>
> jagat kham
>

> kham kham eva ca -* x + *
>
> cit.AkAza~ekatAm etya -* x = *
>
> bhaja~eka.AkAza-rUpatAm *-* *x *
>
> *. *
>
> *I am a sky*
>
> *you, sir, are a sky*
>
> *Consciousness is sky*
>
> *the world is sky*
>
> *and its sky is sky also*
>
> *when it has come to the unity of **Conscious.Space*

>
> .
>
> * "sky" = kha, the personal sky, effective space (as in sukha and du:kha);
> #AkAsha = elemental Space.
>
> ~sv.62 I am void, you are void, the universe is pure void.
>
> ~vlm.62. I am void and so are you too, and the world beside but mere
> blanks; the intellect is a void also, and by doing all several voids in
> itself, it forms the immense intellectual vacuum, which is the sole object
> of our adoration...
>

> *x*
>
>
>
> *z63*
>
> *jJAnena_AkAza-kalpena sarva.Atma gagana~upamam | *
>
> *jJeya~abhinnena sambodhAt tam vande dvi-padAm varam ||63|| *

>
> jJAnena_AkAza-kalpena sarva.Atma gagana~upamam |
>
> jJeya~abhinnena sambodhAt tam vande dvi-padAm varam ||63||
>
> .
>
> jJAnena_AkAza-kalpena
>
> sarva~Atma gagana~upamam
>
> jJeya~abhinnena sambodhAt
>

> tam vande *that/him I praise, best of bipeds! *

>
> dvipadAm varam
>
> ~vlm.63. Being thus seated with my knowledge of the infinite vacuity of
> Brahma, I take thee also, O thou best of biped beings, as indistinct from
> the knowable One, who is one and same with the all comprehending vacuum,
> and so make my obeisance to thee.
>
> ~sv. I salute the best of all beings, who is like the limitless space,
> with the knowledge that is like the limitless space and which is free from
> subject-object (knower and knowable) relationship.
>
>
>

> *x64 *
>
> *cit-rUpatvAt udeti_idam jagat tatra_eva lIyate | *
>
> *akAraNakam eva_anta: param vyoma_eva nirmalam ||64||*

>
> cit-rUpatvAt udeti_idam jagat tatra_eva lIyate |
>
> akAraNakam eva_anta: param vyoma_eva nirmalam ||64||
>
> .
>

> cit-rUpatvAt – *thru conditioned Conscious.form – *udeti.*arises* - idam
> *.this* jagat.*world* - tatra.*there* eva.*indeed* – lIyate.*it sets* =
>
> a-kAraNakam eva_anta: param vyoma_eva nirmalam *-* *x *
>
> *. *
>
> *as a formation of Consciousness*
>
> *this world appears*
>
> *and therein too it disappears*
>
> *without a cause at.all*
>
> *within supreme space that's indeed immaculate*
>
> *.*

>
> ~vlm.64. It is from the all comprehensiveness (i. e. omniscience) of the
> vacuous intellect, that this world rises and sets in it by turns; it is as
> clear as the transparent air, and has no other cause of it but the
> undulation of the same.
>
> ~sv. I salute the best of all beings, who is like the limitless space,
> with the knowledge that is like the limitless space and which is free from
> subject-object (knower and knowable) relationship.
>
>
>

> *y65 *

>
> एतत् सर्व.पद=आतीतम् सर्व.शास्त्र-कला~आतिगम् ।
>
> पदम्-आसाद्य निर्द्वन्द्वम् त्वम् आकाश~आत्मक:_अभव: ॥६५॥
>
> अहम् जगत् च न.उ पाद-पाणि.आदि न घट.आदि च ।
>
> सर्वम् आकाशम् आकाशम् एव_अच्छम् सूक्ष्म-चित् भवेत् ॥६६॥
>
> etat sarva.pada=AtItam sarva.zAstra-kalA~Atigam |
>
> padam-AsAdya nirdvandvam tvam AkAza~Atmaka:_abhava: ||65||
>
> .
>
> etat sarva-pada AtItam
>

> *this that is beyond every level of being *
>
> *all*.*shAstra*-kalA~Atigam

>
> padam AsAdya nirdvandvam
>
> tvam AkAzAtmaka: abhava:
>
> AB. ... sarvA: zAstra-kalA: zAstra-yuktIr atikramya gacchatiIti
> sarva-zAstra-kalâtigam tat-padam AsAdya tvam apy AkAzo brahmAkAzas
> tad-Atmaka: abhava: sadaivAsI: | bhava-zUnya iti vA ||
>
> ~vlm.65. This hypostasis of Brahma is beyond all other existences, and
> above the reach of all sástras, it is by attaining to this state of
> transcendentalism, that one becomes as pure and superfine as empty air.
>
> ~sv. I salute the best of all beings, who is like the limitless space,
> with the knowledge that is like the limitless space and which is free from
> subject-object (knower and knowable) relationship.
>
> #kalA y7195.065
>
> * read the verse aloud until you feel the rhythm llls slsl dAdAdAdi
> didAdidA
>

> *x*
>
>
>
> *z66*
>
> *aham jagat ca na.u pAda-pANi.Adi na ghaTa.Adi ca | *
>
> *sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet ||66||*

>
> aham jagat ca na.u pAda-pANi.Adi na ghaTa.Adi ca |
>
> sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet ||66||
>
> .
>
> aham jagat ca na.u pAda-pANi.Adi x
>
> na ghaTa.Adi ca |
>

> sarvam AkAzam AkAzam eva_accham sUkSma-cit bhavet *-* *x *
>
> *. *
>
> *I and the world*
>
> *—**for us there is no work of feet and hands—*
>
> *there's no Pot (as the adage shows)*
>
> *:*
>
> *it's all Space**—**only Space, and that Space becomes*
>
> *suddenly subtle Consciousness*
>
> *.*

>
> ~vlm.66. There is nothing as myself, my feet and hands, or this pot or
> aught else that I bear, as any material existence; all is air and empty and
> inane as air, and knowing this, let us turn ourselves to our airy
> intellects only.
>
> ~sv. I salute the best of all beings, who is like the limitless space,
> with the knowledge that is like the limitless space and which is free from
> subject-object (knower and knowable) relationship.
>
>
>

> *x67*

>
> सर्व~अपह्नव* एव_अयम् मया य: दर्शित: तव ।
>
> स* निन्द्य: वादिनाम् वादेषु_आत्म-ज्ञानेषु राजते ॥६७॥
>
> काष्ठ-मौन~आत्मक: वादे न सर्व~अपह्नव: यदा ।
>
> क्रियते तेन वादेषु न_आत्म.ज्ञानम् प्रसीदति ॥६८॥
>
> sarva~apahnava* eva_ayam mayA ya: darzita: tava |
>
> sa* nindya: vAdinAm vAdeSu_Atma-jJAneSu rAjate ||67||
>
> .
>
> sarva~apahnava_eva_ayam
>

> *all this which is merely my deception is seen by you *
>
> mayA ya: darzita:* t*ava

>
> sa: nindya: vAdinAm
>
> vAdeSu Atma-jJAneSu rAjate
>
> ~vlm.67. You have shewn me sir, the nullity of the world and the vanity of
> all worldly things; and the truth of this doctrine is evident in the light
> of our spiritual knowledge, in defiance of the sophistry of our opponents.
>
> ~sv.67-68-69 You have transcended all the states described in the
> scriptures and you remain established in the supreme non-dual consciousness.
>
> #hnu - #apahnu - #apahnava-: concealment , denial of or turning off of the
> truth; dissimulation , appeasing , satisfying, Sbr.; affection , love R.;
> #apahnuti अप-ह्नुति , using a simile in other than its true or obvious
> application, _sAh.
>
>
>

> *y68*
>
> *kASTha-mauna~Atmaka: vAde na sarva~apahnava: yadA | *
>
> *kriyate tena vAdeSu na_Atma.jJAnam prasIdati ||68|| *

>
> kASTha-mauna~Atmaka: vAde na sarva~apahnava: yadA |
>
> kriyate tena vAdeSu na_Atma.jJAnam prasIdati ||68||
>
> .
>
> kASTha-mauna~Atmaka:
>

> *stockstill by nature *
>
> vAde
>
> na sarva~apahnava: *no all.deception *
>
> yadA *when *
>
> kriyate tena vAdeSu
>
> na_Atma-jJAnam
>
> prasIdati* – x. *

>
> ~vlm.68. The sophist that discomfits the silent sage with his sophistry,
> can never expect to see the light of spiritual knowledge to gleam upon him;
> (spiritual is got by silent meditation and not by wrangling).
>
> #apahnava-: apa-hnava अपह्नव concealment, denial of the truth;
> dissimulation, appeasing, satisfying; affection, love R.; #apahnuti f.-
> "denial, concealment of truth", using a simile in other than its true or
> obvious application —#hnava: ह्नव #hnavana m hiding, concealing.
>

> *x*
>
>
>
> *z69*

>
> प्रत्यक्ष.आदि-प्रमाणानाम् यत् अ-गम्यम् अ-चिह्नितम् ।
>
> स्व~अनुभूति-भवम् ब्रह्म वादै: तल्_लभ्यते कथम् ॥६९॥
>
> pratyakSa.Adi-pramANAnAm yat a-gamyam a-cihnitam |
>
> sva~anubhUti-bhavam brahma vAdai: tal_labhyate katham ||69||
>
> .
>
> pratyakSa.Adi-pramANAnAm x
>
> yat a-gamyam a-cihnitam |
>
> sva~anubhUti-bhavam brahma x
>

> vAdai: tal_labhyate katham *-* *x *
>
> *. *
>
> *what is unapproachable*
>
> *unmarked by evidences such as the witness of Ur.own experience*
>
> *how is that Immensity to be got by disputation?*

>
> ~vlm. The Being that is beyond our preception and conception, and without
> any designation or indication; can be only known in our consciousness of
> him, and not by any kind of reasoning or argumentation.
>
> ~vwv.1147 How is that Absolute Reality, which is inaccessible to proofs
> like apprehension by the senses, which is undesignated and which arises
> from one's own direct perception, known by discussion?
>

> *~YVPersp. Although the nature of the Absolute Brahman cannot be

> apprehended by the instruments of valid cognition like perception etc., yet
> it does not remain a riddle, it can be realised by direct experience. --

> Prof. Debarata Sensharma. {? disregards "katham.}*
>
>
>
> *z70*

>
> सर्व-गम~अर्थ-समतीतम् अ-चिह्नम् अच्छम्
>
> sarva-gama~artha-samatItam a-cihnam accham
>
> आकाशम् एकम् अजम् आद्यम् अ-नामरूपम् ।
>
> AkAzam ekam ajam Adyam a-nAmarUpam |
>
> शुद्धम् चित् आत्मकम् इह_अस्ति_अनुभूति-मात्रम्
>
> zuddham cit Atmakam iha_asti_anubhUti-mAtram
>
> शान्त~अभिधान-कलनम् मल-शङ्कया_अलम् ॥७०॥
>
> zAnta~abhidhAna-kalanam mala-zaGkayA_alam ||70||
>
> .
>
> sarva.gama~artha-samatItam
>

> a.*without*-cihna.*sign/attribute-*m
>
> accham
>
> AkAzam ekam
>
> aja.*unborn-*m Adya.*primal-*m – a.*without*-nAmarUpa.*Name&Form-*m -
>
> zuddham *cit.*Atmakam iha_asti_anubhUti-mAtram

>
> zAnta~abhidhAna-kalanam
>
> mala-zaGkayA_alam
>
> ~vlm.70. The Being that is without any attribute, or sight or symbol of
> his nature, is purely vacuous and entirely inconceivable by us, save by
> means of our spiritual light of him.
>
> ~sv.67-68-69 You have transcended all the states described in the
> scriptures and you remain established in the supreme non-dual consciousness.
>
>
>
>
>
>
>

> *o*ॐ*m*

>
>
>
>
>
> DAILY READINGS mn 3 December, 2018
>
>
>
> fm4027 1.dc03-04 The GENERALS meet the GODS .z41
>
>
> https://www.dropbox.com/s/ge2zlc7fbpbr5ve/fm4027%201.dc03-04%20The%20GENERALS%20meet%20the%20GODS%20.z41.docx?dl=0
>
> fm6094 2.dc03-04 FIRE-CREST AWAKENS .z70
>
>
> https://www.dropbox.com/s/fzh2j8z6pcsumia/fm6094%202.dc03-04%20FIRE-CREST%20AWAKENS%20.z70.docx?dl=0
>
> fm7196 3.dc03 HUNTING FOR FIREWOOD .z26
>
>
> https://www.dropbox.com/s/zdc5s5lwh6vei7o/fm7196%203.dc03%20HUNTING%20FOR%20FIREWOOD%20.z26.docx?dl=0
>
>
>
> 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
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो_भवेत् ।
>

> saMkalpAt sa:_man*a: b*havet |

>
> बुद्धि: चित्तmaहंकार:
>

> buddhi: cittam a*ham*kAra:

>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m

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Jiva Das

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Dec 3, 2021, 8:04:57 AM12/3/21

to yoga vasishtha

FM7195 ON REALIZED ILLUMINATION 3.DC01.02 .z70

https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01.02%20On%20Realized%20Illumination%20.z70.docx?dl=0

FM.7.150.FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0

oॐm

FM.7.195

ON REALIZED ILLUMINATION

VASISHTHA said—

अहो नु सम्प्रबुद्धोऽसि राघवाघविघातिनी ।

aho nu sam.prabuddha: asi rAghava agha.vighAtinI |

वागियम् तव सम्पन्ना प्रबुद्धेष्‍व्वहासिनी ॥७।१९५।१॥

vAk iya.m tava sampannA prabuddheSu avahAsinI ||7|195|1||

well now

you have fully woken.up, Raaghava,

it's a trouble.un.maker

what you have said

when it is attained by the awakened

it is to laugh.at

aho.O.yes! nu.now/then samprabuddha.aroused/awakened: asi.you.are\sword, Raaghava, agha.sin.vighAti.destroying.nI | ~vAk.speech/voice ~iyam.this.one tava.your/of.you ~sampanna.produced/accomplished.A

~prabuddha.awakened.eSu ~avahAsi.laffing.at.nI .

*sv. Bravo, O Rama, you have attained enlightenment. Your words have the power of enlightenment.

*vlm. Bravo Ráma! that you are awakened to light and enlightened in your understanding; and the words you have spoken, are calculated to destroy the darkness of ignorant minds, and rejoice the hearts of wise.

विभातीवासदेवेदमसंकल्पेन शाम्यति ।

vibhAti iva asat eva idam a.saMkalpa.ina zAmyati |

एतच्‍छान्‍तिस्‍तु निर्वाणमित्‍येव परमार्थता ॥७।१९५।२॥

etat zAnti: tu nirvANam iti eva paramArthatA ||7|195|2||

~vibhAti.forth.shining/emanating/projecting iva.like/as.if asat* eva.only/indeed idam* /

a.non.saMkalpa.concept.ina zAmyat.quieting.i |

etat zAnti: tu but this Quiet

nirvANam \ iti eva paramArthatA

is just Nirvaana in the higher sense

vibhAti iva . as.if shining/emanating asad eva idam . this is quite unreal

a.saMkalpa.ina zAmyati . in the absence of saMkalpa.Concepts it is brought to peace etat zAnti: tu nirvANam iti . and this Peace is "nirvANa"

eva paramArthatA . such is the higher sense

*sv.2 The unreality which seems to exist here disappears when it is not conceived or thought of.

*vlm.2. These phenomenals that ever appear so very bright to our sight,

lose their gloss at our want of desire and disregard of them;

it is the knowledge of this truth, that is attended with our peace and tranquility,

and our liberation and inexcitability.

कल्पनाअकल्पने रूपम् परस्‍यैवेतरस्य नो ।

kalpanA.akalpane rUpam parasya eva itarasya na.u |

स्पन्दनास्पन्दने वायोर्यथा नात्‍रैकताद्विते ॥७।१९५।३॥

spandana*aspandane vAyo: yathA na atra ekatA.dvite ||7|195|3||

kalpanA.akalpane rUpam / parasya eva itarasya na.u | spandana.aspandane vAyo: / yathA na atra ekatA.dvite

as not here Oneness o&r Twoness .

kalpana=a.kalpane rUpam

imagined o&r unimagined Form

parasya eva itarasya na.u

is nothing other than the Supreme

spandana*aspandane vAyor yathA .

as when in the vibrating.unvibrating of the wind

na atra ekatA*advite .

there is no unity o&r duality here

*sv.3 This supreme peace is nirvana and this is the supreme truth.

*vlm.3. All these imaginary sights vanish from our view, at the suppression of our imagination of them; just as the want of ventilation in the winds, reduces them to the level of the one common, and calm still air.

प्रबुद्धस्‍यैव या पुंस: शिला.जठरवत्स्थित: ।

prabuddhasya eva yA puMsa: zilA.jaTharavat sthita: |

शान्तौ व्यवहृतौ वापि सामला मुक्ततोच्यते ॥७।१९५।४॥

zAntau vyavahRtau vA api sAmalA muktatA ucyate ||7|195|4||

when a fully.awakened person, solid.as.a.mountain in his Quiet,

is yet fully engaged in the world

they say he has the liberated state without a stain

वयमस्मिन् पदे स्थित्वा राघवाघविघातिनी ।

vaya.m asmin pade sthitvA rAghava agha.vighAtinI |

शान्तत्वे व्यवहारे च सममित्थमवस्थिता: ॥७।१९५।५॥

zAntatve vyavahAre ca samam ittham avasthitA: ||7|195|5||

vaya.m asmin pade sthitvA rAghava

we are settled in this state, Raaghava,

~agha.sin.~vighAti.destroying.nI

that demolishes sin

zAntatve vyavahAre ca samam

in Quietude and and ordinarily it's the same

ittham avasthitA:

so we have a place

*vlm.5. Look at yogis like ourselves, O Ráma, that having attained this state of liberation, have been cleansed from all our iniquities; and are now set at quiet rest, even in the conduct of our worldly affairs.

*sv.5.6 We live in that state, O Rama, though we are constantly engaged in diverse activity. You, too, rest in that state and carry on your work.

*vighAta . a stroke, blow with (comp.); breaking off or in pieces; driving back, warding off; destruction, ruin; removal, prohibition, prevention, interruption, impediment, obstacle; failure, want of success. #vighAtin fighting, mbh; injuring, vet.; opposing, interrupting, kathAs.

#agh to go wrong, sin .> #agha.: sin., impurity, Mn.&c. . #anagha . sinless, vasiShTha's most frequent epithet for rAma, interpreted as "Dear boy".

अस्मिन्‍नेव पदे नित्यम् ब्रह्माविष्णुहरादय: ।

asmin eva pade nitya.m brahmA.viSNu.hara.Adaya: |

तिष्ठन्ति व्यवहारस्था अपि शान्ता ज्ञरूपिण: ॥७।१९५।६॥

tiSThanti vyavahAra.sthA* api zAntA* jJa.rUpiNa: ||7|195|6||

asmin.n eva pade

in this very state

nitya.m

constantly

brahmA.viSNu.harAdaya:

Brahmâ, Vishnu, Hara, and the rest

tiSThanti vyavahAra.sthA: api

tho they remain engaged in action

zAntA jJa.rUpiNa:

are at peace, as Forms of Knowledge

*vlm.6. Know the great Gods Brahmá, ViSNu and others, to have been situated in this state of quiet and freedom, that they are remaining as pure intelligences, even while discharging the offices of their godship.

*sv. We live in that state, O Rama, though we are constantly engaged in diverse activity. You, too, rest in that state and carry on your work.

शैलोदरस्थितिमताम् प्रबुद्धानामनामयम् ।

zaila*udara.sthitimata.m prabuddha.anAm anAmaya.m |

अस्माकम् पदमेवम् तदालभ्यैतदिहोष्यताम् ॥७।१९५।७॥

asmAkam padam evam tat Alabhya etat iha uSyata.m ||7|195|7||

zaila.stone.udara*.~sthiti.condition/state.mat.ous.Am of thz prabuddha.awakened.anAm is ~anAmaya.formless\taintless.m |

asmAka.our.m ~pada.condition.m evam.so ~tat.that.one/he/it Alabhya etat iha uSyata.m

*vlm.7. Do you, O Ráma, attain the enlightenment of holy sages, and remain as still as a stone like ourselves.

*sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non.existent.

ब्रह्मणि एवम् असत्.रूपम् अन्.उत्पन्नम् अ=भासुरम् ।

brahmaNi evam asat.rUpam an.utpanna.m a.bhAsuram |

अन्.आरम्भम् अन्.आकारम् एव इदम् भासते जगत् ॥७।१९५।८॥

an.Arambham an.AkAram eva idam bhAsate jagat ||7|195|8||

in the Immensity

there.is form that is

not.So,

unproduced, unappearing,

without inception, without form

appearing as the world

brahmaNi evam

so in the brahman.Immensity is

a.sat.rUpam

a form that is not.So,

an.utpanna.m a.bhAsuram

unproduced, unappearing,

an.Arambham an.AkAram eva

without inception, without form

idam bhAsate jagat

appears as the world

*vlm.8. Ráma replied:—I see this world as a formless void, situated in the infinite vacuity of Brahma; it is an uncreated and unsubstantial nihility, and with all its visibility, it is an invisible nothing.

*sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non.existent.

मृगतृष्ण.अम्बु.सदृशम् तरङ्ग.आवर्ति.वारिवत् ।

mRgatRSNa*ambu.sadRzam taraGga*Avarti.vArivat |

रुचक.आदि इव कनके स्वप्न.संकल्प.शैल=वत् ॥७।१९५।९॥

rucaka.Adi iva kanake svapna.saMkalpa.zaila=vat ||7|195|9||

It is water in a Mirage,

the whirling waves in water that glitters goldly,

a mountain mounted in a dream

mRgatRSNa*ambu=sadRzam

mirage.water=like

taraGga*Avarti.vArivat

(say it nonstop, tarangAwartiwAriwat) like whirling waves of water

rucaka.Adi iva kanake

like the glitter.&c of gold

svapna.saMkalpa.zaila=vat

dream.conception.mountain=like

*vlm.9. It is as the appearance of water in the mirage, and as a whirlpool in the ocean; its glare is as glitter gold in the dust, and of sands in the sandy shores of seas in sunshine.

*sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non.existent.

बुद्धवान् असि चेत् राम तत् स्वबोध.विवृद्धये ।

buddhavAn asi cet rAma tat svabodha.vivRddhaye |

कुरु संशय.विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥७।१९५।१०॥

kuru saMzaya.vicchedam pRcchata: pracchakasya me ||7|195|10||

buddhavAn asi cedrAma

If you have come to awakening, râma

tat svabodha.vivRddhaye

in the growth of your Realization

kuru saMzaya.vicchedam

resolve your doubts

pRcchata: pracchakasya me

#pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon (comp.) Vās n. (= .sayana) .pracchaka mf(ikā)n. inquiring whether any one has slept well Śak

*vlm.10. Vasishtha said:—Ráma! if you have become so enlightened and intelligent, then I will tell you more for the edification of your understanding; and put some questions for your answer to them, in order to remove my doubts regarding them.

*sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non.existent.

#pracchaka #sukhaśayita ○śayita mfn. lying or sleeping comfortably upon (comp.) Vās n. (= .sayana) .pracchaka mf(ikā)n. inquiring whether any one has slept well Śak

इत्थम् नित्य.अनुभूत: अपि शिर.स्थ: अपि अति.भासुर: ।

ittham nitya*anubhUta: api zira.stha: api ati.bhAsura: |

जगत्.अख्य: अयम् आभास: कथम् नाम न विद्यते ॥७।१९५।११॥

jagat.akhya: aya.m AbhAsa: katham nAma na vidyate ||7|195|11||

ittham nitya*anubhUta: api

Thus though ever.experienced,

zira.stha: api

though an overhead

ati.bhAsura:

super.brilliancy

jagat.akhya: aya.m AbhAsa:

this projection called the World

katham nAma na vidyate

just how is it not known.to.be

*vlm.11. Tell me, how can the world be a nullity, when it shines so very brightly all about and above our heads; and how can all these things, which are so resplendent to sight, and always perceptible to our senses.

*sv. Now, O Rama, please tell me how you realise that this world, though it seems to be so real, is non.existent.

RAAMA said–

पूर्वमेवेदमुत्पन्नम् न किम्चन कदाचन ।

pUrvam eva idam utpanna.m na kimcana kadAcana |

तेन वन्ध्या.सुतस्य अस्य न सत्ता कल्पनात् ऋते ॥७।१९५।१२॥

ta.ina vandhyA.sutasya asya na sattA kalpanAt Rte ||7|195|12||

Things never before fell.out this way,

anyhow anywhen anywhere

as a barren woman's son never appears except thru imagining

*vlm.12. Ráma replied:—The world was never created in the beginning, nor was anything ever produced at any time, it is therefore as nil as the offspring of an unprolific woman and a creation of our imagination only.

किमिवास्या जगद्‍भ्रन्ते: कारणम् प्रोत्थिता यत: ।

kim iva asyA* jagat.bhrante: kAraNam protthitA yata: |

न कारणम् विना कार्ये किम्चित्सम्भवति क्वचित् ॥७।१९५।१३॥

na kAraNam vinA kArye kimcit sambhavati kva.cit ||7|195|13||

kim iva asyA: jagat.bhrante: kAraNam protthitA yata:

na kAraNam vinA not without a Cause kArye kimcit for any effect whatever sambhavati kva.cit

is there becoming anywhere o&r anywhen

*sv.13 It has no cause: how can an effect be without a cause?

*vlm.13. It is true that there is no result without its cause, or that nothing comes from nothing, but can be the cause of the world when it is a nullity, and a production of our error only.

न च अ=विकारम् अजरम् स=विकारम् क्षयात् ऋते ।

na ca a.vikAram ajaram sa.vikAram kSayAt Rte |

कारणम् क्वचित् एव इह किम्चित् भवितुम् अर्हति ॥७।१९५।१४॥

kAraNam kvacit eva iha kimcit bhavitum arhati ||7|195|14||

na ca a.~vikAra.change/alteration.m a.jara.fading.m sa.with.vikAra.change/alteration.m kSaya.at Rte.except.for |

kAraNam kvacit eva iha kimcit bhavitum arhati ||7|195|14||

with.change . sAvikAram except for wear . kSayAd Rte.

the cause of

whatever it may be about.to.be.

*vwv.1509. For a changeless and undecaying one to become changeful, nothing whatever, except destruction, can become the cause anywhere here.

*vwv.1499. Nothing here or anywhere, except destruction, can become the cause for a changeless and undecaying being to become changeful.

*vlm.14. The immutable and everlasting deity, cannot be the creator, without changing itself to a finite form; how can therefore be there a cause of this frail and finite form.

ब्रह्म एव इदम् अन्.आख्य.आत्म कारणम् प्र.विजृंभते ।

brahma eva idam an.Akhya*Atma kAraNam pra.vijRMbhate |

तत् क्व कस्य कथम् नाम जगत्.शब्दार्थ.संविद: ॥७।१९५।१५॥

tat kva kasya katham nAma jagat.zabdArtha.saMvida: ||7|195|15||

brahma eva idam an.Akhya*Atma /

kAraNam pra.vijRMbhate |

tat kva kasya katham nAma \

jagat.zabdArtha.saMvida:

brahmaiva idam an.Akhya*Atma .

since it is only the brahman.Immensity

kAraNam pra.vijRMbhate .

this nameless Self generates causation

tat kva kasya katham nAma jagat.zabdArtha.saMvida: .

just where is it, for whom & how is this "world" understood to be

*vlm.15. It is the unknown and nameless Brahma, that shows himself as the cause of the world, which having proceeded from him is his very self, nor does the word world bear any other sense at all, (nor it can be made to bear any other sense).

तद् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

tat anAkhye pade zAnte cirAt pratham acetana.m |

कम्चित् काल.लवम् तिष्ठति आतिवाहिक.देह.भृत् ॥७।१९५।१६॥

kamcit kAla.lavam tiSThati AtivAhika.deha.bhRt ||7|195|16||

tat anAkhye pade zAnte /

cirAt pratham acetana.m |

kamcit kAla.lavam tiSThati \

AtivAhika.deha.bhRt

tat anAkhye pade zAnte cirAt

that nameless state in peace for.long

pratham a.cetana.m kam.cit kAla.lavam tiSThati

AtivAhika.deha.bhRt . Traveler.body.borne

*vlm.16. The first intelligence named as the God Brahmá, rises from and abides for a little while, that unknown and nameless category of the universal spirit, as the conscious soul and having a spiritual body. (This is called the jivátma or the living soul with a personal body of it).

क्षणे वत्सर.संवित्तिम् स्वप्ने त्वम् इव चेतति ।

kSaNe vatsara.saMvitti.m svapne tvam iva cetati |

काकतालीय.वत् तत्र चन्द्र.अर्क.आदीन् च पश्यति ॥७।१९५।१७॥

kAkatAlIya.vat tatra candra*arka.AdIn ca pazyati ||7|195|17||

kSaNe vatsara.saMvitti.m /

svapne tvam iva cetati |

kAkatAlIya.vat tatra \

candra*arka.AdIn ca pazyati

kSaNe in an instant vatsara.saMvitti.m the samvitti.Cognition/Awareness of a year svapne in a dream tvam iva cetati it conceives as.if you kAkatAlIyavat like the Coconut Crow tatra candra*arka*AdIn ca pazyati and there it sees the sun, moon, &c

*vlm.17. It then comes to see on a sudden, the luminaries of the sun and moon and the heavenly hosts, rising in the infinity of the Divine Mind, and thinks a small moment as a long year as its reverie of a dream. (The Morning and evening of the creation of Brahmá, occupying many a year of mortals).

*sv. [paraphrase] I...In a dream a moment is experienced as a lifetime: even so, in this world.appearance time is experienced along with the sun and the moon on which time is based. In the infinite consciousness, there is this notion of creation with all its corollaries time, space, etc. This non.entity appears to function and that, too, is false. ...

It conceives, in an instant, the Awareness of a year. Or, in

a dream, it conceives as.if you..

just like the Coconut Crow..and there sees sun and moon and stars.

संकल्प.एक.आत्मन: तस्य देश.काल.क्रिया.आन्वितम् ।

saMkalpa*eka*Atmana: tasya deza.kAla.kriyA*Anvita.m |

अत्यन्तम् एव व्योम्नि एव भुवनम् भासते स्वयम् ॥७।१९५।१८॥

atyanta.m eva vyomni eva bhuvana.m bhAsate svaya.m ||7|195|18||

saMkalpa*eka*Atmana: tasya /

deza.kAla.kriyA*Anvita.m |

atyanta.m eva vyomni eva \

bhuvana.m bhAsate svayam

saMkalpaika*Atmana: tasya

from that conceptual one.Self

fitted.with Place, Time, and Activity

deza.kAla.kriyA*Anvita.m

without bounds indeed most surpassingly

atyanta.m eva vyomni eva

bhuvana.m bhAsate svaya.m

into this very spacious sky

the world projects itself.

conceived in the conceptual One Self,

provided.with its Place, Time, and Activity,

without a bound,

into this spacious sky the world projects itself.

*vlm.18. It then perceived the ideas of space and time, together with those of their divisions and motions also; and the whole universe appearing to its sight, in the vast immensity of vacuity: (of the Divine Mind).

तस्मिन् मिथ्या उपसम्पन्ने स मिथ्या.पुरुष: तत: ।

tasmin mithyA upasampanne sa* mithyA.puruSa: tata: |

मिथ्या एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥७।१९५।१९॥

mithyA eva tat samAcAram kurvan viparivartate ||7|195|19||

tasmin mithyA upasampanne /

sa* mithyA.puruSa: tata: |

mithyA eva tat samAcAram \

kurvan viparivartate

tasmin mithyA*upasampanne

when that is falsely reached

sa mithyA.puruSas

the false puruSha.Person thus

tata:

mithyA eva

tho false

tat samAcAram

proceeding with that conduct / equanimity

kurvan viparivartate is turned away

*vlm.19. Upon the completion of the false world in this manner, its false contriver the soi.disant Brahma, was employed in wandering all over the world as his creation.

अधस्तात् ऊर्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति अध: ।

adhastAt Urdhvam AyAti punar UrdhvAt vrajati adha: |

कल्पित.अनन्त.सम्भार.पदार्थ.अनर्थ.सम्भ्रम: ॥७।१९५।२०॥

kalpita*ananta.sambhAra.padArtha*anartha.sambhrama: ||7|195|20||

adhastAt Urdhvam AyAti /

punar UrdhvAt vrajati adha: |

kalpita*ananta.sambhAra.\padArtha*anartha.sambhrama:

adhastAt Urdhvam AyAti

down & up it goes

punar UrdhvAt vrajaty adha:

again from up it's headed down

a conceived.ananta.sambhAra.padArtha.worthless.delusion

*vlm.20. So the living soul of every body, being deluded by its mistaken conception of the world as a positive reality, traverses up and down and all about it, in its repeated wanderings amidst its false Utopia.

काकतालीयवत् तस्य संकल्पस्य भवेत् यदि ।

kAkatAlIyavat tasya saMkalpasya bhavet yadi |

यत्.यथा तत्.तथा अद्य अपि सुस्थिराम् आत्तवान् स्थितिम् ॥७।१९५।२१॥

yat.yathA tat.tathA adya api susthirAm AttavAn sthiti.m ||7|195|21||

kAkatAlIyavat tasya /

saMkalpasya bhavet yadi |

yat.yathA tat.tathA adya api \

susthirAm AttavAn sthiti.m

kAkatAlIyavat

like the Coconut Crow

tasya saMkalpasya

from that conception

if it becomes

bhavet yadi

yad.yathA

however

thatever

tat.tathA

adya api

even now

susthirAm AttavAn sthiti.m

*vlm.21. And though the events of life, takes place according to the wishes of the soul; yet these are mere accidents of chance; and it is a mistake to think them as permanent result of fixed laws.

शिला वन्ध्या.सुत=मुखे व्योम.चूर्णेन रञ्जनम् ।

zilA vandhyA.suta=mukhe vyoma.cUrNa.ina raJjana.m |

करोति इति.आदिवत् इदम् मिथ्या जगत् उपस्थितम् ॥७।१९५।२२॥

karoti iti.Adivat idam mithyA jagat upasthita.m ||7|195|22||

zilA vandhyA.suta=mukhe /

vyoma.cUrNa.ina raJjana.m |

karoti iti.Adivat idam \

mithyA jagat upasthitam

*vlm.22. Because it is as wrong to suppose the substantiality of the world, and the permanency of the events; as to grant the birth of a child born of a barren woman, and the feeding of it with the powder of the pulverized air.

सत्यम् एव इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

satya.m eva idam athavA mithyAtvam tu kuta: kila |

न मिथ्यात्वम् न सत्यत्वम् किम् अपि इदम् अजम् ततम् ॥७।१९५।२३॥

na mithyAtvam na satyatvam kim api idam ajam tata.m ||7|195|23||

satya.m eva idam athavA /

mithyAtvam tu kuta: kila |

na mithyAtvam na satyatvam \

kim api idam ajam tatam

this is quite true or else

how would there be a condition of falsehood

without falsity & veracity

what would it be, this unborn expanse

*vlm.23. Nothing can be positively affirmed or denied, regarding the existence of the world ; except that whatever it is, it is no other than the diffusion of the all pervasive spirit of the Eternal one.

*sv. [paraphrase] ... How can the false ever even appear to exist? Or perhaps there is no such thing as the real and nothing as unreal. ...

आकाश.कोशवत् स्वच्छम् शिला.जठरवत् घनम् ।

AkAza.kozavat svaccham zilA.jaTharavat ghana.m |

पाषाण.मौनवत् च इदम् शान्तम् एव अक्षयम् जगत् ॥७।१९५।२४॥

pASANa.maunavat ca idam zAnta.m eva akSaya.m jagat ||7|195|24||

AkAza.Space\sky.koza.vessel/container/sheath\treasury.vat.like svaccha.clear/pure.m /

zilA.mountain.jaThara.belly/stomach/womb\cavity\hole.vat.like ghana.thick/cloud.m |

pASANa.stone.mauna*.vat.like ca.and/also idam.this \

zAnta.peaceful/still.m eva.only/indeed a.non.kSaya.decay/destruction/fall

.m jagat.world

*vlm.24 The world is as clear as the transparent atmosphere, and as solid as the density of a rock; it is as mute and still as a stone, and quite indestructible in its nature.

*sv. [paraphrase] ... How can the false ever even appear to exist? Or perhaps there is no such thing as the real and nothing as unreal. ...

चिन्मात्र.सर्व.संकल्पे विराट् आत्म.आतिवाहिके ।

cinmAtra.sarva.saMkalpe virAT Atma*AtivAhike |

देहे संवेदनम् व्योम जगत् इति अवभासते ॥७।१९५।२५॥

dehe saMvedana.m vyoma jagat iti avabhAsate ||7|195|25||

cinmAtra.sarva.saMkalpe /

virAT Atma*AtivAhike |

dehe saMvedana.m vyoma \

jagat iti avabhAsate

*vlm.25. The world is originally ideal, from the ideas of the eternal mind; and then it is spiritual, from the pervasion of the all pervading spirit of Viráj; it is thus a mere void, appearing as a solid body to us.

*sv. [paraphrase] ... The pure experiencing or awareness that arises in that abody' is known as this creation. Thus this creation itself is Brahman. In the supreme being itself does the aother' (creation) exist; the latter belongs to the former and is non.different from it. It is therefore supreme peace itself. There is neither a creation nor movement nor activity.

एवम् ब्रह्म महाकाशम् एव इदम् क्व जगत् कथा ।

evam brahma mahAkAzam eva idam kva jagat kathA |

शान्तम् सम.समाभोगम् एकम् आद्यन्त.वर्जितम् ॥७।१९५।२६॥

zAnta.m sama.samAbhogam ekam Adyanta.varjita.m ||7|195|26||

evam brahma mahAkAzam /

eva idam kva jagat kathA |

zAnta.m sama.samAbhogam \

ekam Adyanta.varjitam

*vlm.26. Thus Brahma being the great vacuum and its fulness, where is any other thing as the world in it, the whole is a dead calm as quietus, and a void devoid of its beginning and end: (i. e. a round sphere).

यथा पयसि वीचीनाम् उन्.मज्जन.निमज्जनै: ।

yathA payasi vIcInAm un.majjana.ni.majjanai: |

न जल.अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥७।१९५।२७॥

na jala*anyatvam evam hi bhAva.abhAvai: parai: pare ||7|195|27||

yathA payasi vIcInAm /

un.majjana.ni.majjanai: |

na jala*anyatvam evam hi \

bhAva.abhAvai: parai: pare

just as in the water of the waves

in their rising and falling

there is no difference from water

bhAva*a.bhAvai: parai: pare

with states and non.states (is it) with perfections in the perfect.

yathA payasi vIcInAm

unmajjana.nimajjanai:

na jala*anyatvam evam hi

bhAva*a.bhAvai: parai: pare

*vwv.27. As there is no difference from water for the waves, on account of their emerging from or sinking into water, so also, (there is no difference) in the Absolute Reality on account of the (seemingly) different occurences and disappearances (of the worlds).

*vlm.27. As the waves have been ever heaving and diving, in the bosom of the waters of the deep; and as the waves are not distinct from those waters, so the worlds rolling in the breast of the vacuous Brahma, are no other than the selfsame essence of Brahma himself.

परावर.विद: के.चित् एतस्मिन् परमे पदे ।

parAvara.vida: ke.cit etasmin parame pade |

शुद्धे परिणमन्ति अन्तर् वारि.बिन्दु: इव अम्भसि ॥७।१९५।२८॥

zuddhe pariNamanti antar vAri.bindu: iva ambhasi ||7|195|28||

parAvara.vida: ke.cit /

etasmin parame pade |

zuddhe pariNamanti antar \

vAri.bindu: iva ambhasi

*vlm.28. The few that are versed in their superior or esoteric, as well as in the inferior or exoteric knowledge; live as long as they live and then dive at last in this Supreme, as drops of water mix into the sea.

परे ऽपरम् इदम् भाति परस्य इव परात्मकम् ।

pare aparam idam bhAti parasya iva parAtmakam |

सम्भवन्ति अमले शान्ते न जगति न तत् क्रिया: ॥७।१९५।२९॥

sambhavanti amale zAnte na jagati na tat kriyA: ||7|195|29||

pare aparam idam bhAti /

parasya iva parAtmakam |

sambhavanti amale zAnte \

na jagati na tat kriyA:

pare aparam idam bhAti

in the perfect this imperfect shines

parasya iva parAtmakam

just.as from the perfect a perfect soul arises

sambhavanti amale zAnte . becoming.tobether in immaculate quiet =

na jagati na tat kriyA: . not in the world, not that activity.

*vlm.29. The exoteric (or phenomenal world, abides in the esoteric (or the noumenal Brahma); and is of the same transcendent nature as the Divine Mind; for it is never possible for the gross, changeful and transitional nature, to subsist in the pure, unchanged and quiet state of the deity.

स्वप्ने स्वप्न इति ज्ञाते दृश्ये ब्रह्मतया अपि च ।

svapne svapna* iti jJAte dRzye brahmatayA api ca |

मृग.अम्बुनि परत्वेन क: भावयति भावनाम् ॥७।१९५।३०॥

mRga*ambuni paratva.ina ka: bhAvayati bhAvanAm ||7|195|30||

svapne svapna* iti jJAte /

dRzye brahmatayA api ca |

mRga*ambuni paratva.ina \

ka: bhAvayati bhAvanAm

svapne svapne . in dream after dream =

iti jJAte . so when known =

dRzye brahmatayA api . tho seen w the brahmic state =

mRga*ambuni paratva.ina

ka: bhAvayati bhAvanAm . .

*vlm.30. For who that knows the nature of dream as false, and that of mirage as a fallacy can ever believe them as realities; so any one that knows the visible Nature to be of the nature of Brahma, can ever take it for dull and gross material substance. (Nature being one with its God, is equally of a spiritual nature).

*sv.30.31.32 When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

परमार्थ.चमत्कारम् अन्त:स्थ.अनुभवम् विना ।

paramArtha.camatkAram anta:stha*anubhavam vinA |

अन्यस्य अन्यम् न जानाति सीधु.स्वादुम् इव द्विज: ॥७।१९५।३१॥

anyasya anya.m na jAnAti sIdhu.svAdum iva dvija: ||7|195|31||

paramArtha.camatkAram /

anta:stha*anubhavam vinA |

anyasya anya.m na jAnAti \

sIdhu.svAdum iva dvija:

*vwv.333/62a,7195.031 – ... do not know the different (experience) of another, as a brAhmaNa (does not know) the taste of spirituous liquor.

*vlm.31. The enlightened sage, that has the esoteric knowledge of the world, and reflects it in its spiritual sense; cannot be misled to view it in its gross (material) light, as the holy man that tastes ambrosia, is never inclined to drink the impure liquor of wine.

*sv.30.31.32 When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

#sIdhu m. ( L. also f. and n. ; less correctly #zIdhu , of unknown derivation) spirituous liquor distilled from molasses , rum (or any similar spirit , also fig. "nectar") MBh. Ka1v. &c

निर्वाय निज आत्मा अयम् परिवृत्य अवलोकित: ।

nirvAya nija* AtmA aya.m parivRtya avalokita: |

चेत्य.उन्मुखत्वम् उत्सृज्य संतिष्ठेत् शान्त आत्मनि ॥७।१९५।३२॥

cetya*unmukhatvam utsRjya saMtiSThet zAnta* Atmani ||7|195|32||

nirvAya nija* AtmA aya.m /

parivRtya avalokita: |

cetya*unmukhatvam utsRjya \

saMtiSThet zAnta* Atmani

*vlm.32. He who remains in his Nirvána meditation, by reverting his view from the sight of the visibles, to the excogitation of his self; and represses his mind from the thoughts of thinkables, he is verily seated in the tranquility of Supreme spirit.

*sv.30.31.32 When dream is realised as dream, the false notion vanishes. Awareness drops its object (the world) and rests in the infinite consciousness.

VASISHTHA said—

दृश्यम् बीज.अङ्कुर इव स्थितम् ब्रह्मणि कारणे ।

dRzya.m bIja*aGkura* iva sthita.m brahmaNi kAraNe |

इति सर्ग.आदि.सत्.भाव: कस्मात् न इह उपपद्यते ॥७।१९५।३३॥

iti sarga.Adi.sat.bhAva: kasmAt na ihopapadyate ||7|195|33||

dRzya.m bIja.aGkura* iva /

sthita.m brahmaNi kAraNe |

iti sarga.Adi.sat.bhAva: \

kasmAt na ihopapadyate

seen as.if seed.and.sprout were set

in the brahman.Immensity

as its cause—if the cycle of

Creation is seen to seem Such,

then why is it not defined.so?

dRzya.m bIjAGkura iva

seen as.if a seed.sprout

sthita.m brahmaNi kAraNe

situate in the brahman.Immensity as cause

iti sargAdi.sadbhAva:

if so is the Creation.&c.Such.seeming

kasmAn na iva upapadyate

why is it not defined.so?

*sv. Why should we not assume that just as the seed is the cause for the sprout, Brahman is the cause for the creation?

*vlm.33. Vasishtha said:—If the visible creation is situated in Brahma—their cause and origin, as the germ or sprout of a plant is seated in its producing.seed; how then can you ignore the substantiality or distinction of either of them from their originating source the seed or god, (who is said in the sruti, as the seed of the arbor of the world,—sansáramahirupavíja &c).

RAAMA said—

बीजे अङ्कुर: अङ्कुरतया संश्रित: न उपलभ्यते ।

bIje aGkura: aGkuratayA saMzrita: nopalabhyate |

बीज.उदरे तु या सत्ता बीजम् एव हि स भवेत् ॥७।१९५।३४॥

bIja*udare tu yA sattA bIjam eva hi sa* bhavet ||7|195|34||

bIje aGkura: aGkuratayA /

saMzrita: nopalabhyate |

bIja*udare tu yA sattA \

bIjam eva hi sa* bhavet

bIje aGkuro

in the seed, the sprout,

aGkuratayA

because of its sprout.nature

saMzrita:

being sheltered,

na upalabhyate

is not to be understood

bIja udare tu yA sattA

but the suchness which is in the seed.essence

bIjam eva hi sa* bhavet

is only just a seed.

*sv.34 RAMA replied: The sprout in the seed is not seen as sprout, but only as seed. Hence it is only seed.

*vlm.34. Ráma replied:—The germ does seem to be seated or situated in the seed, (as a separate or different substance); but as it is produced from the essence of the seed, it appears to be the same substance with itself. (Were it not so, the germ would become another plant than that of the seed).

#saMzrita

#sattA

ब्रह्मण: अन्तर् जगत्ता एवम् जगत्ता एव उपलभ्यते ।

brahmaNa: antar jagattA evam jagattA evopalabhyate |

अस्ति चेत् तत् भवेत् नित्यम् स ब्रह्मा एव अविकारि तत् ॥७।१९५।३५॥

asti cet tat bhavet nitya.m sa* brahmA eva avikAri tat ||7|195|35||

brahmaNa: antar jagattA evam /

jagattA evopalabhyate |

asti cet tat bhavet nitya.m \

sa* brahmA eva avikAri tat

brahmaNa: antar jagattA evam . so the worldness within the brahman.Immensity . jagattA eva– Worldness only – upalabhyate – is to.be.got . asti – it is – cet.if . tat.That . bhavet.becomes – nityam.ever . sA – that Worldness . brahma eva – only the Immensity . avikAri tat – the unformed That.

*sv.35 In the same way, if this world exists in Brahman, it is only Brahman and not the world; and Brahman undergoes no change.

*vlm.35. If the world as it appears to us is inherent in Brahma; then it must be of the same essence and nature as Brahma's; and these being eternal and imperishable in Brahma, needs have the world to be so also: (and not of the seed and sprout, or the begetter and begotten).

अविकाराद् अनाकारात् विकार्य आकृति.भासुरम् ।

avikArAt anAkArAt vikArya AkRti.bhAsuram |

उदेति इति किल अस्माभि: न एव दृष्टम् न च श्रुतम् ॥७।१९५।३६॥

udeti iti kila asmAbhi: na eva dRSTa.m na ca zruta.m ||7|195|36||

avikArAt anAkArAt /

vikArya AkRti.bhAsuram |

udeti iti kila asmAbhi: \

na eva dRSTa.m na ca zrutam

avikArAt anAkArAd

vikArya AkRti.bhAsuram

udeti iti kila asmAbhi:

na eva dRSTa.m na ca zruta.m . .

out.of its changeless formlessness

that a changing form of the Bhâsura Majesty arises

has never been seen or heard.of by us.

since it is changeless formlessness,

that there should be a changing form

of the Bhâsura Majesty

is a thing never known to us.

*vwv.1528. It is not at all seen or heard by us that a thing having change (or transformation) rises from the Immutable, or a thing shining in appearance, from the Formless.

*sv.36.37 Since Brahman is unchanging and formless, it is impossible to accept that it gives rise to the world which is changing and which is endowed with form.

*vlm.36. We have neither seen nor ever heard, that any finite, formal or perishable, has ever proceeded from an infinite, formless and imperishable cause, (therefore this world is not as it appears to us).

अनाकृतौ आकृतिमन् न च एतत् स्थातुम् अर्हति ।

anAkRtau AkRtiman na ca etat sthAtum arhati |

परमाणौ न च एव अन्तर् इव सम्भान्ति मेरव: ॥७।१९५।३७॥

paramANau na ca eva antar iva sambhAnti merava: ||7|195|37||

anAkRtau AkRtiman /

na ca etat sthAtum arhati |

paramANau na ca eva antar \

iva sambhAnti merava:

anAkRtau AkRtiman

na ca etat sthAtum arhati |

paramANau na ca eva antar iva sambhAnti merava: x

without formation what has form cannot exist

nor do mountains appear in a Superatom

*vlm.37. It is impossible for a formless thing, to remain in any form or other whatsoever; as it is never possible for an atom, to contain a mountain in its bosom.

समुद्गके रत्नम् इव जगत् ब्रह्मणि तिष्ठति ।

samudgake ratna.m iva jagat brahmaNi tiSThati |

महाकारम् निराकार इति उन्मत्त.वत: भवेत् ॥७।१९५।३८॥

mahAkAram nirAkAra* iti unmatta.vata: bhavet ||7|195|38||

samudgake ratna.m iva /

jagat brahmaNi tiSThati |

mahAkAram nirAkAra* \

iti unmatta.vata: bhavet

samudgake ratna.m iva

like a jewel in a jewelcase

jagat brahmaNi tiSThati

the world rests in the Immensity

mahAkAram a great embodiment

nirAkAra without embodiment

iti unmattavato bhavet

so it becomes a craziness

*sv.38 To say that this creation exists in the indivisible Brahman just as a gem lies in the box, is meaningless prattle.

*vlm.38. It is the voice of an idiot only who says, that the stupendous world with its gigantic form, abides in the formless abyss of Brahma; as bright gems are contained in the hollow of a box or basket. (The basket has a base to support any thing, whereas the vacuity of Brahma has no basis at all).

शान्तम् परम् च स=आकारस्य आधार इति राजते ।

zAnta.m param ca sa*AkArasya AdhAra* iti rAjate |

न वक्तुम् राजते क्व इव स=आकारस्य अ=विनाशिता ॥७।१९५।३९॥

na vaktum rAjate kva iva sa*AkArasya a.vinAzitA ||7|195|39||

zAnta.m param ca sa*AkArasya /

AdhAra* iti rAjate |

na vaktum rAjate kva iva \

sa*AkArasya a.vinAzitA

zAnta.m param ca . it is peaceful and perfect .

sAkArasya AdhAra iti rAjate it shines to support of its form.

na vaktum rAjate kva iva how can anyone say of something with formation

sAkArasya avinAzitA that it's an indestructibility

*vlm.39. It does not befit any body to say that, the transcendent and tranquil of god, supports the material and moving world upon it; nor that a corporeal body (the corpus mundi), is an imperishable things (as the divine spirit).

*sv.39.40 The theory that the supreme Brahman is the support for the universe which has a form is also unacceptable: for that which has a form must perish.

बोध एव अयम् आकार इति कल्पनया अपि धी: ।

bodha* eva aya.m AkAra* iti kalpanayA api dhI: |

अपूर्वै: स्वप्नवत् रूढै: संसारै: न उपलभ्यते ॥७।१९५।४०॥

apUrvai: svapnavat rUDhai: saMsArai: nopalabhyate ||7|195|40||

bodha* eva aya.m AkAra* iti kalpanayA api dhI: |

apUrvai: svapnavat rUDhai: saMsArai: nopalabhyate ||7|195|40||

bodha eva aya.m AkAra iti kalpanayA api dhI: |

apUrvai: svapnavadrUDhai: saMsArairnopalabhyate ||7|195|40||

bodha eva aya.m AkAra iti

This that is realized as "Akâra Form"

kalpanayA api dhI:

is only Thought plus Imagining

apUrvai: svapnavad rUDhai:

saMsArair na upalabhyate

*vlm.40. Our perception of the worlds having a form, is no proof of its reality; because there is no truth whatever in the many curious forms, that present themselves before us in our dreams. (This is a refutation of the Buddhists reliableness in perception).

*sv.39.40 The theory that the supreme Brahman is the support for the universe which has a form is also unacceptable: for that which has a form must perish.

अपूर्व एव स्वप्न: अयम् यत् वै सर्ग: अनुभूयते ।

apUrva* eva svapna: aya.m yat vai sarga: anubhUyate |

स्वप्ने: किल अनुभूत.अर्थ: स्वभ्यस्त इव दृश्यते ॥७।१९५।४१॥

svapne: kila anubhUta*artha: svabhyasta* iva dRzyate ||7|195|41||

apUrva* eva svapna: aya.m yat vai sarga: anubhUyate |

svapne: kila anubhUta*artha: svabhyasta* iva dRzyate ||7|195|41||

this dream

which becomes the Sarga Creation

is without any prior cause:

but, having the sense of experience,

it is as.if seen by habituation.

apUrva eva svapna: aya.m

nonPrior only is this dream

yad vai sarga: anubhUyate

which indeed becomes this Sarga Creation

svapne: kila anubhUta*artha:

for in the sense of what is experienced

su.abhyaste iva dRzyate

as.if from habituation it is seen.

*vwv.1110/41a. This universe that is experienced is quite a new dream (of brahmA, the Creator or Cosmic Mind).

*vlm.41. It is an unprecedented dream, that presents us the sight of the world, of which we had no innate or preconceived idea in us; while our usual dreams are commonly known, to be the reproduced representations, of our former impressions and perceptions, and the results of our past remembrances of things &c.

*sv. The concept that this world is but the dream.object that has thus materialised is unacceptable, for the dream.objects are those which have been experienced by oneself. However, the waking and the dream realities belong to two different planes: for the person whose death was dreamed of is seen on waking up from dream.

यत् एव जाग्रत् तत् स्वप्ने इति न अत्र उपपद्यते ।

yat eva jAgrat tat svapne iti na atropapadyate |

स्वप्ने प्रदग्ध: पुरुष: कथम् प्रातर् विलोक्यते ॥७।१९५।४२॥

svapne pradagdha: puruSa: katham prAtar vilokyate ||7|195|42||

yad eva jAgrat

what is indeed waking

tat svapne iti

is That in dream

na atra upapadyate

svapne pradagdha: puruSa:

katham prAtar vilokyate

*vlm.42. It is not a day dream as some would have it to be, because the night dreams disappear in the day time; but how does a dreamer of his own funeral at night, come to see himself alive upon his waking in the day? (This continuous sight of the world day by day, is not comparable to a transient dream by day or night, but a permanent one in the person of the Great God himself).

अ=शरीरस्य न स्वप्न इति एतद् अपि न उचितम् ।

a.zarIrasya na svapna* iti etat api nocita.m |

सम्भवन्ति पिशाच.आद्या: तेषाम् च स्वप्नवत् स्थिति: ॥७।१९५।४३॥

sambhavanti pizAca*AdyA: teSAm ca svapnavat sthiti: ||7|195|43||

a.zarIrasya na svapne ity

"no un.embodied in a dream" some say,

etad api nocita.m

but this is not right:

sambhavanti pizAca*AdyAs

pizAca.Monsters appear

teSAm ca svapnavat sthiti:

and their state is dreamlike.

*vlm.43. Others again maintain that, no bodiless things can appear in our dream, since we dream of certain bodies only; but this tenet has no truth in it, since we often dream of, as well as see the apparitions of bodiless ghosts both by day and night.

तस्मात् स्वप्नवद् आभास: संविद् आत्मनि संस्थित: ।

tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |

सर्ग.आदि.नाना.आकृतिना परमात्मा निराकृति: ॥७।१९५।४४॥

sarga.Adi.nAnA*AkRtinA paramAtmA nirAkRti: ||7|195|44||

tasmAt svapnavad AbhAsa:

the dreamlike emanation from That

saMvid.Atmani saMsthita:

is established in the Awareness.Self

sarga.Adi.nAnA*AkRtinA

with the various formations of the Creation Cycle

paramAtmA nirAkRti:

but the Supreme Self is without formation.

**vwv.1540+++

*sv.44.45 Thus the world has not been created even as a dream.object; but just as the dream.object is only consciousness, even so all that is seen as the world is only the infinite consciousness.

*vlm.44. Therefore the world is not as false as a dream, but an impression settled like a dream in our very conscious soul; it is the formless deity, that manifests itself in the various forms of this world, to our understandings.

The dreamlike emanation

from That

becomes established within

the Samvid.Awareness.Self,

with the various formations of Creation:

but the Supreme Self is

without any formation.

स्वप्ने चित् एव शैल.आदि.रूपेण आत्मनि तिष्ठति ।

svapne cit eva zaila.Adi.rUpeNa Atmani tiSThati |

ब्रह्मात्म.अखिलमुक्त: असौ अन्येन असौ कृत: यदि ॥७।१९५।४५॥

brahmAtma*akhilamukta: asau anya.ina asau kRta: yadi ||7|195|45||

svapna cit eva

zaila.Adi.rUpeNa Atmani tiSThati

brahmAtma*akhilamukta: asAv

anya.ina asau kRto yadi . .

*vlm.45. As our intellect remains alone and in itself, in the forms and other things, appearing as dreams unto us in our sleep; so doth Brahma remain solely in himself in the form of the world we see: for god being wholly free and apart from all, can not have any accompaniment with him?

*sv.44.45 Thus the world has not been created even as a dream.object; but just as the dream.object is only consciousness, even so all that is seen as the world is only the infinite consciousness.

न इह अस्तित्वम् न नास्तित्वम् उपलब्धे अनुभूयते ।

na iha astitvam na nAstitvam upalabdhe anubhUyate |

न एव अनुभवितृत्वम् च न च अनुभवन.क्रम: ॥७।१९५।४६॥

na eva anubhavitRtvam ca na ca anubhavana.krama: ||7|195|46||

na iha astitvam .

there's no existence here in this world

na na*astitvam upalabdhe anubhUyate

naivAnubhavitRtvam ca na cAnubhavana.krama:

#upalabdh

#anubhavitR.tva

*vlm.46. There is nothing that is either coexistent or inexistent in him (that is what can be either affirmed or denied of him); because we have no concept or conception of him ourselves, nor do we any notion or idea we are to form of him.

*sv.46.47 There is naught known a: areal', aunreal', aexperiencer' nor aexperience', nor are these experienced.

किम् अपि इदम् अनाख्येयम् बुद्धेन एव अनुभूयते ।

kim api idam anAkhyeya.m buddha.ina eva anubhUyate |

स्व.संवेदन.संवेद्यम् सत्ता.असत्ता.विजृम्भितम् ॥७।१९५।४७॥

sva.saMvedana.saMvedya.m sattA*asattA.vijRmbhita.m ||7|195|47||

kim api idam

however is this

an.Akhyeya.m buddha.ina eva

inexpressible even by the awakened

experienced?

anubhUyate |

it becomes Ur.own Awareness

sattA*A.sattA.vijRmbhita.m

a projection of real unreality

*vlm.47. What is this nameless thing, that we can not know in our understanding; it is known in our consciousness (i.e. we are conscious of it), but it is in esse or non.esse, we know nothing of (this world).

*sv.46.47 There is naught known a: areal', aunreal', aexperiencer' nor aexperience', nor are these experienced.

अ=भाव.रूपिण: भावा अभावा* भाव.रूपिण: ।

a.bhAva.rUpiNa: bhAvA* abhAvA* bhAva.rUpiNa: |

सर्वदा सर्वथा सर्वे भान्ति भासुरताम् गता: ॥७।१९५।४८॥

sarvadA sarvathA sarve bhAnti bhAsurata.m gatA: ||7|195|48||

a.bhAvA: bhAva.rUpiNa:

sarvadA sarvathA –

everywhere everyhow

sarve bhAnti –

all appear to be

bhAsurata.m gatA: . .

#bhAsuratA

*sv.48 Whatever is is indescribable. In the infinite consciousness all distinctions between abeing' ant anon.being' vanish.

*vlm.48. It is an inexistence appearing as existent, as also an existence seeming to be unexistent; all things are quiet manifest in it at all times and in all forms, (but how and whence they are is quite unknown).

बृंहति ब्रह्मणि ब्रह्म व्योम व्योमनि वर्धते ।

bRMhati brahmaNi brahma vyoma vyomani vardhate |

न च उपपद्यते किम्चित् ब्रह्म व्योम्नि विबृंहणम् ॥७।१९५।४९॥

na ca upapadyate kimcit brahma vyomni vibRMhaNam ||7|195|49||

immensity emanates immensity

bRMhati brahmaNi brahma

vyoma vyomani vardhate

sky evolves in sky

na ca upapadyate kimcid

yet nothing whatever happens

brahma vyomni vibRMhaNam

the Immensity grows in the sky

#vibRMhaNa – lit. "fattening".

*vlm.49. It is the development of Brahma in Brahma, as the sky is evolved in vacuity; for nothing can be found to fill the vacuum of Brahma, except Brahma himself (or his own essence).

*sv.49 Brahman exists as Brahman in Brahman, just as space exists as space in space.

द्रष्टृ.दृश्य.दृक्=आत्मायम् अहम् सरादि.विभ्रम: ।

draSTR.dRzya.dRk=AtmAya.m aham sarAdi.vibhrama: |

शान्त.चित्.व्योम.विस्तार: न कुड्य.आदि उपपद्यते ॥७।१९५।५०॥

zAnta.cit.vyoma.vistAra: na kuDya.Adi upapadyate ||7|195|50||

draSTR.dRzya.dRg=AtmAya.m

aham sarAdi.vibhrama:

zAnta.cit.vyoma.vistAra:

na kuDya.Adi upapadyate . .

a constructure

*vlm.50. There I, my seeing and my sight of the world, is all mere fallacy; it is the calm and quiet extension of the Divine intellect only, that fills the infinite vacuity of his own spirit, and naught beside,

*sv. This that is known as creation is the indivisible Brahman only.

*Ott. #kuDya.m . a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception because of the interposition of a wall" nyAya.sutra 244] • #kuDyAtman . kuDya.m hi rodhakatva.ina madhye gantum na zakyate, y3014.009 MoT. •• #kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

यथा न सन् न कुड्य.आदि स्व.संकल्पन.पत्तनम् ।

yathA na san na kuDya.Adi sva.saMkalpana.pattana.m |

तथा एव अयम् जगत् इति शान्तम् एकम् अनामयम् ॥७।१९५।५१॥

tathA eva aya.m jagat iti zAnta.m ekam anAmaya.m ||7|195|51||

yathA

na san

na kuDya.Adi

sva.saMkalpana.pattana.m

tathA eva

aya.m

jagat iti

zAnta.m ekam anAmaya.m . .

no being

a town with no walls

conceived by you

just thus is this world

this.being.so

it is quiet

one

without distressful form

*vlm.51. As the ærial castle of our imagination, has no building nor reality in it; so is this world but a calm and quiet vacuity, and unfailing vacant ideality;

#kuDya.m कुड्यम् . a wall ..adj.. a perceptual wall, <kuDyAAntaritAAnulabdhe: apratiSedhah> "nonPerception because of the interposition of a wall" nyAya.sUtra 244 + this is a standard example in YV, like the Snake +

#anAmaya . this term appears in yv.FM with great frequency. In many contexts yv.FM implies both senses of the word at.once, as non.manifest and as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi sva.saMkalpana.pattana.m | tathaivAya.m jagat iti zAnta.m ekam anAmaya.m ||7|195| fm7195.051 +

पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।

pUrNe hi paramam zAnta.m idam sarvam akhaNDita.m |

अन्.इङ्गनम् अन्.आभासम् अन्.आद्यन्तम् अ=चेतितम् ॥७।१९५।५२॥

an.iGgana.m an.AbhAsam an.Adyanta.m a.cetita.m ||7|195|52||

pUrNe hi paramam zAnta.m

idam sarvam akhaNDita.m

aniGgana.m anAbhAsam

anAdyanta.m acetita.m . .

#iGg to agitate, shake; separate .> #iGgana . *aniGgana.m . without separation +

*vlm.52. It is a boundless space full with the essence of the Supreme spirit, it is without its beginning and end, wholly inscrutable in its nature, and quite calm and quiet in its aspect.

*sv. This that is known as creation is the indivisible Brahman only.

अ=जन्म.मरणम् शान्तम् अन्.आदि.निधनम् महत् ।

a.janma.maraNam zAnta.m an.Adi.nidhana.m mahat |

अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥७।१९५।५३॥

an.upAdhi nir.AkAram svapadam buddhavAn aham ||7|195|53||

a=janma.maraNam

without birth and death,

zAnta.m anAdi.nidhana.m mahat

it is peacefully beginningless rest,

anupAdhi nirAkAram svapadam buddhavAn aham

#dhana #nidhana.m settlement, residence; container. • Conclusion; rest, Final Rest (death).

*vlm.53. I have known my own state also, to be without its birth and death, and as calm and quiet, as that of the unborn and immortal Brahma himself; and I have come to know myself (i.e. my soul) also, to be as formless and indefinable, as the Supreme soul or spirit.

*sv. This that is known as creation is the indivisible Brahman only.

या संविदन्त: स्फुरति सा एव उपायाति वाक्यताम् ।

yA saMvidanta: sphurati sA eva upAyAti vAkyata.m |

यत् बीजम् लीनम् अवनौ तत् याति अङ्ग्कुरताम् किल ॥७।१९५।५४॥

yat bIjam lIna.m avanau tat yAti aGgkurata.m kila ||7|195|54||

yA saMvid anta: sphurati . the Awareness which arises within =

sA eva upAyAti vAkyata.m . that indeed comes to the state of words =

yat bIjam lIna.m avanau . the seed which is sunk in the ground =

tat yAti aGgkurata.m kila . that comes to the state of a shoot certainly

*vlm.54. I have now given expression, to all that I find to be impressed in my consciousness; just as whatever is contained in the seed, the same comes to sprout forth out of it.

*sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

शब्द.ज्ञान.मय.एक.आत्मा द्वैत.ऐक्य.परिवर्जित: ।

zabda.jJAna.maya*eka*AtmA dvaita*aikya.parivarjita: |

मनाक् अपि न जानामि द्वैत.ऐक्य.कलनाकलाम् ॥७।१९५।५५॥

manAk api na jAnAmi dvaita*aikya.kalanAkalAm ||7|195|55||

zabda.jJAna.maya=eka*AtmA

dvaita*aikya.parivarjita:

having abandoned duality & unity

manAg api na jAnAmi

even a little I don't know

dvaita*aikya.kalanAkalAm . dual/single imaginary effects.

*vlm.55. I know only the knowledge that I bear in my consciousness, and nothing about the unity or duality (of the creation and creator); because the question of unity and duality rises only from imagination (of the one or other).

*sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

सर्वे तूष्णीम्.मया एव जीवन्मुक्ता इमे जना: ।

sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |

संशान्त.सर्व.संरम्भा: खे ख.भाव इव स्थिता: ॥७।१९५।५६॥

saMzAnta.sarva.saMrambhA: khe kha.bhAva* iva sthitA: ||7|195|56||

sarve tUSNImmayA eva . all things made quiet indeed =

jIvanmuktA ime janA: . these people Living.Free

saMzAnta.sarva.saMrambhA: khe kha.bhAva iva sthitA:

*vlm.56. All these knowing and living liberated men, that have been liberated from the burthen of life by their knowledge of truth; are sitting silent here, and devoid of all their earthly cares, like the empty air in the infinite vacuity.

*sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

जगत्.स्पर्श.महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।

jagat.sparza.mahArambham api tUSNIm idam sthita.m |

चित्रम् भित्तौ इव कृतम् मनोराज्य इव उदितम् ॥७।१९५।५७॥

citram bhittAv iva kRta.m manorAjya* iva udita.m ||7|195|57||

tho world.touch.business

api

tUSNIm idam sthita.m

this is a silent state

citram bhittAv iva kRta.m

like a picture painted on a wall

manorAjya iva udita.m

arisen in the realm of manas.Mind

*vlm.57. All their efforts of mixing with the busy bustle of the world, are here at an end; and they are sitting here as quiet and silent as yon mute and motionless picture on the wall, meddaling on the bright regions in there minds.

*sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

शैलात् इव उत्कीर्ण.समम् कथायाम् इव वर्णितम् ।

zailAt iva utkIrNa.samam kathAyAm iva varNita.m |

शम्बरेण इव रचितम् व्योम्नि स्वप्न इव उदितम् ॥७।१९५।५८॥

zambareNa iva racita.m vyomni svapna* iva udita.m ||7|195|58||

zailAt iva utkIrNa.samam kathAyAm iva varNita.m | zambareNa iva racita.m vyomni svapna* iva udita.m .

zailAt iva utkIrNa.samam

the same as.if carved from stone

like something told in a story

built by the magical shambara

in the sky

arisen as in dream

*vlm.58. They are as still as the statues engraven in a rock, or as people described in fancy tales, to dwell in the serial city built by Sambara in air, (i.e. as the inhabitants dwelling in the Elysian of Plato, or in the Utopia of sir Thomas Moore); or as the airy figures in our dream.

*sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

किल स्वप्नवत् एव इदम् सर्ग.आदौ एव भाति यत् ।

kila svapnavat eva idam sarga.Adau eva bhAti yat |

अ=भित्तिकम् निष्प्रतिघम् जगत् का इव अस्य सत्यता ॥७।१९५।५९॥

a.bhittikam niS.pratigham jagat kA iva asya satyatA ||7|195|59||

kila svapnavat eva idam . indeed, this is just like a dream

sarga*Adau eva bhAti yat . which shines in/as the whole cycle of creation sarga &c

abhittikam niSpratigham

jagat kA iva asya satyatA

#bhitti #bhittika #abhittika

cf nyAya

*vlm.59. This world is verily a phantom appearing in our dream of the creation; it is a structure without its base, and a figure intangible to our touch. Where then is its reality? (Its tangibleness is a deception of our sense).

*sv. Just as the seed that has been sown begins to sprout, the movement in Brahman becomes capable of being described.

जगत् बुद्धौ इदम् सत्यम् परि.ज्ञानवत: मृषा ।

jagat buddhAvidam satya.m pari.jJAnavata: mRSA |

ब्रह्म.आत्मक इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥७।१९५।६०॥

brahma.Atmaka* idam brahma zAnte zAnta.m parAmbaram ||7|195|60||

jagat buddhAvidam satya.m parijJAnavata: mRSA brahmAtmaka idam brahma zAnte zAnta.m parAmbaram

*sv.60 To those who consider it real, this world appears to be real; to those who are endowed with self.knowledge it is a false appearance. In fact it is Brahman only.

*vlm.60. The world appears as a positive reality to the blinded ignorant, but it is found to be a negative nullity by the keensighted sage; who sees it in the light of Brahma and a manifestation of himself, and as still as the calm air, reposing in the quiet vacuity of that transcendent spirit.

सर्व एव इमे भावा: सह.स्थावर.जङ्गमा: ।

sarva* eva ime bhAvA: saha.sthAvara.jaGgamA: |

अस्मत्.आदय आकाशम् जगत्.ज्ञ.विषयम् तथा ॥७।१९५।६१॥

asmat.Adaya* AkAzam jagat.jJa.viSaya.m tathA ||7|195|61||

sarve eva ime bhAvA:

yet all these states of being

saha.sthAvara.jaGgamA:

with stability & motion

asmad.Adaya:

us also are Space

AkAzam

jagat.jJa.viSaya.m tathA

thus knowing the world in its sense.objects

*sv.61 In the vision of the knowers of the reality all that exists (both the sentient and the insentient, the mobile and the immobile) is pure void.

*vlm.61. All these existences, with their moving and unmoving beings, and ourselves also, are mere void and vacant nullities, in the knowledge of the discerning and philosophic mind.

खम् अहम् खम् भवान् चित् खम् जगत् खम् खम् खम् एव च ।

kham aham kham bhavAn cit kham jagat kham kham kham eva ca |

चित्.आकाश.एकताम् एत्य भज.एक.आकाश.रूपताम् ॥७।१९५।६२॥

cit.AkAza*ekata.m etya bhaja*eka*AkAza.rUpata.m ||7|195|62||

kham aham

kham bhavAn

cit kham

jagat kham

kham kham eva ca . +

cit.AkAza*ekata.m etya

bhaja*eka.AkAza.rUpata.m .

I am a sky

you, sir, are a sky

Consciousness is sky

the world is sky

and its sky is sky also

when it has come to the unity of Conscious.Space

* "sky" = kha, the personal sky, effective space (as in sukha and du:kha); #AkAsha = elemental Space.

*sv.62 I am void, you are void, the universe is pure void.

*vlm.62. I am void and so are you too, and the world beside but mere blanks; the intellect is a void also, and by doing all several voids in itself, it forms the immense intellectual vacuum, which is the sole object of our adoration...

ज्ञानेन आकाश.कल्पेन सर्व.आत्म गगन.उपमम् ।

jJAna.ina AkAza.kalpa.ina sarva.Atma gagana*upamam |

ज्ञेय.अभिन्नेन सम्बोधात् तम् वन्दे द्वि.पदाम् वरम् ॥७।१९५।६३॥

jJeya*abhinna.ina sambodhAt ta.m vande dvi.padAm varam ||7|195|63||

jJAna.ina AkAza.kalpa.ina

sarva*Atma gagana*upamam

jJeya*abhinna.ina sambodhAt

ta.m vande that/him I praise, best of bipeds!

dvipadAm varam

*vlm.63. Being thus seated with my knowledge of the infinite vacuity of Brahma, I take thee also, O thou best of biped beings, as indistinct from the knowable One, who is one and same with the all comprehending vacuum, and so make my obeisance to thee.

*sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject.object (knower and knowable) relationship.

चित्.रूपत्वात् उदेति इदम् जगत् तत्र एव लीयते ।

cit.rUpatvAt udeti idam jagat tatra eva lIyate |

अकारणकम् एव अन्त: परम् व्योम एव निर्मलम् ॥७।१९५।६४॥

akAraNakam eva anta: param vyoma eva nirmalam ||7|195|64||

cit.rUpatvAt – thru conditioned Conscious.form – udeti.arises . idam.this jagat.world . tatra.there eva.indeed – lIyate.it sets =

a.kAraNakam eva anta: param vyoma eva nirmalam .

as a formation of Consciousness

this world appears

and therein too it disappears

without a cause at.all

within supreme space that's indeed immaculate

*vlm.64. It is from the all comprehensiveness (i. e. omniscience) of the vacuous intellect, that this world rises and sets in it by turns; it is as clear as the transparent air, and has no other cause of it but the undulation of the same.

*sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject.object (knower and knowable) relationship.

एतत् सर्व.पद=आतीतम् सर्व.शास्त्र.कला.आतिगम् ।

etat sarva.pada=AtIta.m sarva.zAstra.kalA*Atigam |

पदम् आसाद्य निर्द्वन्द्वम् त्वम् आकाश.आत्मक: अभव: ॥७।१९५।६५॥

padam AsAdya nirdvandvam tvam AkAza*Atmaka: abhava: ||7|195|65||

etat sarva.pada AtIta.m

this that is beyond every level of being

all.shAstra.kalA*Atigam

padam AsAdya nirdvandvam

tvam AkAzAtmaka: abhava:

AB. ... sarvA: zAstra.kalA: zAstra.yuktIr atikramya gacchatiIti sarva.zAstra.kalâtigam tat.padam AsAdya tvam apy AkAzo brahmAkAzas tad.Atmaka: abhava: sadaivAsI: | bhava.zUnya iti vA ||7|195|

*vlm.65. This hypostasis of Brahma is beyond all other existences, and above the reach of all sástras, it is by attaining to this state of transcendentalism, that one becomes as pure and superfine as empty air.

*sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject.object (knower and knowable) relationship.

#kalA y7195.065

* read the verse aloud until you feel the rhythm llls slsl dAdAdAdi didAdidA

अहम् जगत् च न.उ पाद.पाणि.आदि न घट.आदि च ।

aham jagat ca na.u pAda.pANi.Adi na ghaTa.Adi ca |

सर्वम् आकाशम् आकाशम् एव अच्छम् सूक्ष्म.चित् भवेत् ॥७।१९५।६६॥

sarvam AkAzam AkAzam eva accham sUkSma.cit bhavet ||7|195|66||

aham jagat ca na.u pAda.pANi.Adi na ghaTa.Adi ca | sarvam AkAzam AkAzam eva accham sUkSma.cit bhavet

I and the world

—for us there is no work of feet and hands—

there's no Pot (as the adage shows)

it's all Space—only Space, and that Space becomes

suddenly subtle Consciousness

*vlm.66. There is nothing as myself, my feet and hands, or this pot or aught else that I bear, as any material existence; all is air and empty and inane as air, and knowing this, let us turn ourselves to our airy intellects only.

*sv. I salute the best of all beings, who is like the limitless space, with the knowledge that is like the limitless space and which is free from subject.object (knower and knowable) relationship.

सर्व.अपह्नव एव अयम् मया य: दर्शित: तव ।

sarva*apahnava* eva aya.m mayA ya: darzita: tava |

स निन्द्य: वादिनाम् वादेषु आत्म.ज्ञानेषु राजते ॥७।१९५।६७॥

sa* nindya: vAdinAm vAdeSu Atma.jJAneSu rAjate ||7|195|67||

sarva*apahnava eva aya.m

all this which is merely my deception is seen by you

mayA ya: darzita: tava

sa: nindya: vAdinAm

vAdeSu Atma.jJAneSu rAjate

*vlm.67. You have shewn me sir, the nullity of the world and the vanity of all worldly things; and the truth of this doctrine is evident in the light of our spiritual knowledge, in defiance of the sophistry of our opponents.

*sv.67.68.69 You have transcended all the states described in the scriptures and you remain established in the supreme non.dual consciousness.

#hnu . #apahnu . #apahnava.: concealment , denial of or turning off of the truth; dissimulation , appeasing , satisfying, Sbr.; affection , love R.; #apahnuti अप.ह्नुति , using a simile in other than its true or obvious application, sAh.

काष्ठ.मौन.आत्मक: वादे न सर्व.अपह्नव: यदा ।

kASTha.mauna*Atmaka: vAde na sarva*apahnava: yadA |

क्रियते तेन वादेषु न आत्म.ज्ञानम् प्रसीदति ॥७।१९५।६८॥

kriyate ta.ina vAdeSu na Atma.jJAna.m prasIdati ||7|195|68||

kASTha.mauna*Atmaka:

stockstill by nature

vAde

na sarva*apahnava: no all.deception

yadA when

kriyate ta.ina vAdeSu

na Atma.jJAna.m

prasIdati – .

*vlm.68. The sophist that discomfits the silent sage with his sophistry, can never expect to see the light of spiritual knowledge to gleam upon him; (spiritual is got by silent meditation and not by wrangling).

#apahnava.: apa.hnava अपह्नव concealment, denial of the truth; dissimulation, appeasing, satisfying; affection, love R.; #apahnuti f.. "denial, concealment of truth", using a simile in other than its true or obvious application —#hnava: ह्नव #hnavana m hiding, concealing.

प्रत्यक्ष.आदि.प्रमाणानाम् यद् अ=गम्यम् अ=चिह्नितम् ।

pratyakSa.Adi.pramANa.anAm yat a.gamya.m a.cihnita.m |

स्व.अनुभूति.भवम् ब्रह्म वादैस् तल् लभ्यते कथम् ॥७।१९५।६९॥

sva*anubhUti.bhavam brahma vAdai: tal labhyate katham ||7|195|69||

what is unapproachable

unmarked by evidences such as the witness of Ur.own experience

how is that Immensity to be got by disputation?

pratyakSa.Adi.pramANa.anAm

yat a.gamya.m a.cihnita.m |

sva*anubhUti.bhavam brahma

vAdai: tal labhyate katham .

*vlm. The Being that is beyond our preception and conception, and without any designation or indication; can be only known in our consciousness of him, and not by any kind of reasoning or argumentation.

*vwv.1147 How is that Absolute Reality, which is inaccessible to proofs like apprehension by the senses, which is undesignated and which arises from one's own direct perception, known by discussion?

*YVPersp. Although the nature of the Absolute Brahman cannot be apprehended by the instruments of valid cognition like perception etc., yet it does not remain a riddle, it can be realised by direct experience. .. Prof. Debarata Sensharma. {? disregards "katham.}

सर्व.गम.अर्थ.समतीतम् अ=चिह्नम् अच्छम्

sarva.gama*artha.samatIta.m a.cihna.m accham

आकाशम् एकम् अजम् आद्यम् अ=नामरूपम् ।

AkAzam ekam ajam Adya.m a.nAmarUpam |

शुद्धम् चिद् आत्मकम् इह अस्ति अनुभूति.मात्रम्

zuddham cit Atmakam iha asti anubhUti.mAtram

शान्त.अभिधान.कलनम् मल.शङ्कया अलम् ॥७।१९५।७०॥

zAnta*abhidhAna.kalana.m mala.zaGkayA alam ||7|195|70||

sarva.gama*artha.samatIta.m

a.without.cihna.sign/attribute.m

accham

AkAzam ekam

aja.unborn.m Adya.primal.m – a.without.nAmarUpa.Name&Form.m .

zuddham cit.Atmakam iha asti anubhUti.mAtram

zAnta*abhidhAna.kalana.m

mala.zaGkayA alam

*vlm.70. The Being that is without any attribute, or sight or symbol of his nature, is purely vacuous and entirely inconceivable by us, save by means of our spiritual light of him.

*sv.67.68.69 You have transcended all the states described in the scriptures and you remain established in the supreme non.dual consciousness.

@@@

DN7195 ON REALIZED ILLUMINATION 3.DC01.02

सर्ग ७.१९५

sarga 7.195

अहो नु सम्.प्रबुद्धो ऽसि राघव अघ.विघातिनी ।

aho nu sam.prabuddha: asi rAghava agha.vighAtinI |

वाग् इयम् तव सम्पन्ना प्रबुद्धेष्व् अवहासिनी ॥७।१९५।१॥

vAk iya.m tava sampannA prabuddheSu avahAsinI ||7|195|1||

विभाति इव असत् एव इदम् अ=संकल्पेन शाम्यति ।

vibhAti iva asat eva idam a.saMkalpa.ina zAmyati |

एतत् शान्ति: तु निर्वाणम् इति एव परमार्थता ॥७।१९५।२॥

etat zAnti: tu nirvANam iti eva paramArthatA ||7|195|2||

कल्पना.अकल्पने रूपम् परस्य एव इतरस्य न.उ ।

kalpanA.akalpane rUpam parasya eva itarasya na.u |

स्पन्दन.अस्पन्दने वायो: यथा न अत्र एकताद्विते ॥७।१९५।३॥

spandana*aspandane vAyo: yathA na atra ekatAdvite ||7|195|3||

प्रबुद्धस्य एव या पुंस: शिला.जठरवत् स्थित: ।

prabuddhasya eva yA puMsa: zIlA.jaTharavat sthita: |

शान्तौ व्यवहृतौ वा अपि सामला मुक्तता उच्यते ॥७।१९५।४॥

zAntau vyavahRtau vA api sAmalA muktatA ucyate ||7|195|4||

वयम् अस्मिन् पदे स्थित्वा राघव अघ.विघातिनी ।

vaya.m asmin pade sthitvA rAghava agha.vighAtinI |

शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥७।१९५।५॥

zAntatve vyavahAre ca samam ittham avasthitA: ||7|195|5||

अस्मिन्न् एव पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।

asmin eva pade nitya.m brahmA.viSNu.hara.Adaya: |

तिष्ठन्ति व्यवहार.स्था अपि शान्ता ज्ञ.रूपिण: ॥७।१९५।६॥

tiSThanti vyavahAra.sthA* api zAntA* jJa.rUpiNa: ||7|195|6||

शैल.उदर.स्थितिमताम् प्रबुद्धानाम् अनामयम् ।

zaila*udara.sthitimata.m prabuddha.anAm anAmaya.m |

अस्माकम् पदम् एवम् तद् आलभ्य एतत् इह उष्यताम् ॥७।१९५।७॥

asmAkam padam evam tat Alabhya etat iha uSyata.m ||7|195|7||

ब्रह्मणि एवम् असत्.रूपम् अन्.उत्पन्नम् अ=भासुरम् ।

brahmaNi evam asat.rUpam an.utpanna.m a.bhAsuram |

अन्.आरम्भम् अन्.आकारम् एव इदम् भासते जगत् ॥७।१९५।८॥

an.Arambham an.AkAram eva idam bhAsate jagat ||7|195|8||

मृगतृष्ण.अम्बु.सदृशम् तरङ्ग.आवर्ति.वारिवत् ।

mRgatRSNa*ambu.sadRzam taraGga*Avarti.vArivat |

रुचक.आदि इव कनके स्वप्न.संकल्प.शैल=वत् ॥७।१९५।९॥

rucaka.Adi iva kanake svapna.saMkalpa.zaila=vat ||7|195|9||

बुद्धवान् असि चेत् राम तत् स्वबोध.विवृद्धये ।

buddhavAn asi cet rAma tat svabodha.vivRddhaye |

कुरु संशय.विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥७।१९५।१०॥

kuru saMzaya.vicchedam pRcchata: pracchakasya me ||7|195|10||

इत्थम् नित्य.अनुभूत: अपि शिर.स्थ: अपि अति.भासुर: ।

ittham nitya*anubhUta: api zira.stha: api ati.bhAsura: |

जगत्.अख्य: अयम् आभास: कथम् नाम न विद्यते ॥७।१९५।११॥

jagat.akhya: aya.m AbhAsa: katham nAma na vidyate ||7|195|11||

राम उवाच ।

rAma* uvAca |

पूर्वम् एव इदम् उत्पन्नम् न किम्चन कदाचन ।

pUrvam eva idam utpanna.m na kimcana kadAcana |

तेन वन्ध्या.सुतस्य अस्य न सत्ता कल्पनात् ऋते ॥७।१९५।१२॥

ta.ina vandhyA.sutasya asya na sattA kalpanAt Rte ||7|195|12||

किम् इव अस्या जगत्.भ्रन्ते: कारणम् प्रोत्थिता यत: ।

kim iva asyA* jagat.bhrante: kAraNam protthitA yata: |

न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥७।१९५।१३॥

na kAraNam vinA kArye kimcit sambhavati kva.cit ||7|195|13||

न च अ=विकारम् अजरम् स=विकारम् क्षयात् ऋते ।

na ca a.vikAram ajaram sa.vikAram kSayAt Rte |

कारणम् क्वचित् एव इह किम्चित् भवितुम् अर्हति ॥७।१९५।१४॥

kAraNam kvacit eva iha kimcit bhavitum arhati ||7|195|14||

ब्रह्म एव इदम् अन्.आख्य.आत्म कारणम् प्र.विजृंभते ।

brahma eva idam an.Akhya*Atma kAraNam pra.vijRMbhate |

तत् क्व कस्य कथम् नाम जगत्.शब्दार्थ.संविद: ॥७।१९५।१५॥

tat kva kasya katham nAma jagat.zabdArtha.saMvida: ||7|195|15||

तद् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

tat anAkhye pade zAnte cirAt pratham acetana.m |

कम्चित् काल.लवम् तिष्ठति आतिवाहिक.देह.भृत् ॥७।१९५।१६॥

kamcit kAla.lavam tiSThati AtivAhika.deha.bhRt ||7|195|16||

क्षणे वत्सर.संवित्तिम् स्वप्ने त्वम् इव चेतति ।

kSaNe vatsara.saMvitti.m svapne tvam iva cetati |

काकतालीय.वत् तत्र चन्द्र.अर्क.आदीन् च पश्यति ॥७।१९५।१७॥

kAkatAlIya.vat tatra candra*arka.AdIn ca pazyati ||7|195|17||

संकल्प.एक.आत्मन: तस्य देश.काल.क्रिया.आन्वितम् ।

saMkalpa*eka*Atmana: tasya deza.kAla.kriyA*Anvita.m |

अत्यन्तम् एव व्योम्नि एव भुवनम् भासते स्वयम् ॥७।१९५।१८॥

atyanta.m eva vyomni eva bhuvana.m bhAsate svaya.m ||7|195|18||

तस्मिन् मिथ्या उपसम्पन्ने स मिथ्या.पुरुष: तत: ।

tasmin mithyA upasampanne sa* mithyA.puruSa: tata: |

मिथ्या एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥७।१९५।१९॥

mithyA eva tat samAcAram kurvan viparivartate ||7|195|19||

अधस्तात् ऊर्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति अध: ।

adhastAt Urdhvam AyAti punar UrdhvAt vrajati adha: |

कल्पित.अनन्त.सम्भार.पदार्थ.अनर्थ.सम्भ्रम: ॥७।१९५।२०॥

kalpita*ananta.sambhAra.padArtha*anartha.sambhrama: ||7|195|20||

काकतालीयवत् तस्य संकल्पस्य भवेत् यदि ।

kAkatAlIyavat tasya saMkalpasya bhavet yadi |

यत्.यथा तत्.तथा अद्य अपि सुस्थिराम् आत्तवान् स्थितिम् ॥७।१९५।२१॥

yat.yathA tat.tathA adya api susthirAm AttavAn sthiti.m ||7|195|21||

शिला वन्ध्या.सुत=मुखे व्योम.चूर्णेन रञ्जनम् ।

zilA vandhyA.suta=mukhe vyoma.cUrNa.ina raJjana.m |

करोति इति.आदिवत् इदम् मिथ्या जगत् उपस्थितम् ॥७।१९५।२२॥

karoti iti.Adivat idam mithyA jagat upasthita.m ||7|195|22||

सत्यम् एव इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

satya.m eva idam athavA mithyAtvam tu kuta: kila |

न मिथ्यात्वम् न सत्यत्वम् किम् अपि इदम् अजम् ततम् ॥७।१९५।२३॥

na mithyAtvam na satyatvam kim api idam ajam tata.m ||7|195|23||

आकाश.कोशवत् स्वच्छम् शिला.जठरवत् घनम् ।

AkAza.kozavat svaccham zilA.jaTharavat ghana.m |

पाषाण.मौनवत् च इदम् शान्तम् एव अक्षयम् जगत् ॥७।१९५।२४॥

pASANa.maunavat ca idam zAnta.m eva akSaya.m jagat ||7|195|24||

चिन्मात्र.सर्व.संकल्पे विराट् आत्म.आतिवाहिके ।

cinmAtra.sarva.saMkalpe virAT Atma*AtivAhike |

देहे संवेदनम् व्योम जगत् इति अवभासते ॥७।१९५।२५॥

dehe saMvedana.m vyoma jagat iti avabhAsate ||7|195|25||

एवम् ब्रह्म महाकाशम् एव इदम् क्व जगत् कथा ।

evam brahma mahAkAzam eva idam kva jagat kathA |

शान्तम् सम.समाभोगम् एकम् आद्यन्त.वर्जितम् ॥७।१९५।२६॥

zAnta.m sama.samAbhogam ekam Adyanta.varjita.m ||7|195|26||

यथा पयसि वीचीनाम् उन्.मज्जन.निमज्जनै: ।

yathA payasi vIcInAm un.majjana.ni.majjanai: |

न जल.अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥७।१९५।२७॥

na jala*anyatvam evam hi bhAva.abhAvai: parai: pare ||7|195|27||

परावर.विद: के.चित् एतस्मिन् परमे पदे ।

parAvara.vida: ke.cit etasmin parame pade |

शुद्धे परिणमन्ति अन्तर् वारि.बिन्दु: इव अम्भसि ॥७।१९५।२८॥

zuddhe pariNamanti antar vAri.bindu: iva ambhasi ||7|195|28||

परे ऽपरम् इदम् भाति परस्य इव परात्मकम् ।

pare aparam idam bhAti parasya iva parAtmakam |

सम्भवन्ति अमले शान्ते न जगति न तत् क्रिया: ॥७।१९५।२९॥

sambhavanti amale zAnte na jagati na tat kriyA: ||7|195|29||

स्वप्ने स्वप्न इति ज्ञाते दृश्ये ब्रह्मतया अपि च ।

svapne svapna* iti jJAte dRzye brahmatayA api ca |

मृग.अम्बुनि परत्वेन क: भावयति भावनाम् ॥७।१९५।३०॥

mRga*ambuni paratva.ina ka: bhAvayati bhAvanAm ||7|195|30||

परमार्थ.चमत्कारम् अन्त:स्थ.अनुभवम् विना ।

paramArtha.camatkAram anta:stha*anubhavam vinA |

अन्यस्य अन्यम् न जानाति सीधु.स्वादुम् इव द्विज: ॥७।१९५।३१॥

anyasya anya.m na jAnAti sIdhu.svAdum iva dvija: ||7|195|31||

निर्वाय निज आत्मा अयम् परिवृत्य अवलोकित: ।

nirvAya nija* AtmA aya.m parivRtya avalokita: |

चेत्य.उन्मुखत्वम् उत्सृज्य संतिष्ठेत् शान्त आत्मनि ॥७।१९५।३२॥

cetya*unmukhatvam utsRjya saMtiSThet zAnta* Atmani ||7|195|32||

वसिष्ठ उवाच ।

vasiSTha uvAca |

दृश्यम् बीज.अङ्कुर इव स्थितम् ब्रह्मणि कारणे ।

dRzya.m bIja*aGkura* iva sthita.m brahmaNi kAraNe |

इति सर्ग.आदि.सत्.भाव: कस्मात् न इह उपपद्यते ॥७।१९५।३३॥

iti sarga.Adi.sat.bhAva: kasmAt na ihopapadyate ||7|195|33||

राम उवाच ।

rAma* uvAca |

बीजे अङ्कुर: अङ्कुरतया संश्रित: न उपलभ्यते ।

bIje aGkura: aGkuratayA saMzrita: nopalabhyate |

बीज.उदरे तु या सत्ता बीजम् एव हि स भवेत् ॥७।१९५।३४॥

bIja*udare tu yA sattA bIjam eva hi sa* bhavet ||7|195|34||

ब्रह्मण: अन्तर् जगत्ता एवम् जगत्ता एव उपलभ्यते ।

brahmaNa: antar jagattA evam jagattA evopalabhyate |

अस्ति चेत् तत् भवेत् नित्यम् स ब्रह्मा एव अविकारि तत् ॥७।१९५।३५॥

asti cet tat bhavet nitya.m sa* brahmA eva avikAri tat ||7|195|35||

अविकाराद् अनाकारात् विकार्य आकृति.भासुरम् ।

avikArAt anAkArAt vikArya AkRti.bhAsuram |

उदेति इति किल अस्माभि: न एव दृष्टम् न च श्रुतम् ॥७।१९५।३६॥

udeti iti kila asmAbhi: na eva dRSTa.m na ca zruta.m ||7|195|36||

अनाकृतौ आकृतिमन् न च एतत् स्थातुम् अर्हति ।

anAkRtau AkRtiman na ca etat sthAtum arhati |

परमाणौ न च एव अन्तर् इव सम्भान्ति मेरव: ॥७।१९५।३७॥

paramANau na ca eva antar iva sambhAnti merava: ||7|195|37||

समुद्गके रत्नम् इव जगत् ब्रह्मणि तिष्ठति ।

samudgake ratna.m iva jagat brahmaNi tiSThati |

महाकारम् निराकार इति उन्मत्त.वत: भवेत् ॥७।१९५।३८॥

mahAkAram nirAkAra* iti unmatta.vata: bhavet ||7|195|38||

शान्तम् परम् च स=आकारस्य आधार इति राजते ।

zAnta.m param ca sa*AkArasya AdhAra* iti rAjate |

न वक्तुम् राजते क्व इव स=आकारस्य अ=विनाशिता ॥७।१९५।३९॥

na vaktum rAjate kva iva sa*AkArasya a.vinAzitA ||7|195|39||

बोध एव अयम् आकार इति कल्पनया अपि धी: ।

bodha* eva aya.m AkAra* iti kalpanayA api dhI: |

अपूर्वै: स्वप्नवत् रूढै: संसारै: न उपलभ्यते ॥७।१९५।४०॥

apUrvai: svapnavat rUDhai: saMsArai: nopalabhyate ||7|195|40||

अपूर्व एव स्वप्न: अयम् यत् वै सर्ग: अनुभूयते ।

apUrva* eva svapna: aya.m yat vai sarga: anubhUyate |

स्वप्ने: किल अनुभूत.अर्थ: स्वभ्यस्त इव दृश्यते ॥७।१९५।४१॥

svapne: kila anubhUta*artha: svabhyasta* iva dRzyate ||7|195|41||

यत् एव जाग्रत् तत् स्वप्ने इति न अत्र उपपद्यते ।

yat eva jAgrat tat svapne iti na atropapadyate |

स्वप्ने प्रदग्ध: पुरुष: कथम् प्रातर् विलोक्यते ॥७।१९५।४२॥

svapne pradagdha: puruSa: katham prAtar vilokyate ||7|195|42||

अ=शरीरस्य न स्वप्न इति एतद् अपि न उचितम् ।

a.zarIrasya na svapna* iti etat api nocita.m |

सम्भवन्ति पिशाच.आद्या: तेषाम् च स्वप्नवत् स्थिति: ॥७।१९५।४३॥

sambhavanti pizAca*AdyA: teSAm ca svapnavat sthiti: ||7|195|43||

तस्मात् स्वप्नवद् आभास: संविद् आत्मनि संस्थित: ।

tasmAt svapnavat AbhAsa: saMvit Atmani saMsthita: |

सर्ग.आदि.नाना.आकृतिना परमात्मा निराकृति: ॥७।१९५।४४॥

sarga.Adi.nAnA*AkRtinA paramAtmA nirAkRti: ||7|195|44||

स्वप्ने चित् एव शैल.आदि.रूपेण आत्मनि तिष्ठति ।

svapne cit eva zaila.Adi.rUpeNa Atmani tiSThati |

ब्रह्मात्म.अखिलमुक्त: असौ अन्येन असौ कृत: यदि ॥७।१९५।४५॥

brahmAtma*akhilamukta: asau anya.ina asau kRta: yadi ||7|195|45||

न इह अस्तित्वम् न नास्तित्वम् उपलब्धे अनुभूयते ।

na iha astitvam na nAstitvam upalabdhe anubhUyate |

न एव अनुभवितृत्वम् च न च अनुभवन.क्रम: ॥७।१९५।४६॥

na eva anubhavitRtvam ca na ca anubhavana.krama: ||7|195|46||

किम् अपि इदम् अनाख्येयम् बुद्धेन एव अनुभूयते ।

kim api idam anAkhyeya.m buddha.ina eva anubhUyate |

स्व.संवेदन.संवेद्यम् सत्ता.असत्ता.विजृम्भितम् ॥७।१९५।४७॥

sva.saMvedana.saMvedya.m sattA*asattA.vijRmbhita.m ||7|195|47||

अ=भाव.रूपिण: भावा अभावा* भाव.रूपिण: ।

a.bhAva.rUpiNa: bhAvA* abhAvA* bhAva.rUpiNa: |

सर्वदा सर्वथा सर्वे भान्ति भासुरताम् गता: ॥७।१९५।४८॥

sarvadA sarvathA sarve bhAnti bhAsurata.m gatA: ||7|195|48||

बृंहति ब्रह्मणि ब्रह्म व्योम व्योमनि वर्धते ।

bRMhati brahmaNi brahma vyoma vyomani vardhate |

न च उपपद्यते किम्चित् ब्रह्म व्योम्नि विबृंहणम् ॥७।१९५।४९॥

na ca upapadyate kimcit brahma vyomni vibRMhaNam ||7|195|49||

द्रष्टृ.दृश्य.दृक्=आत्मायम् अहम् सरादि.विभ्रम: ।

draSTR.dRzya.dRk=AtmAya.m aham sarAdi.vibhrama: |

शान्त.चित्.व्योम.विस्तार: न कुड्य.आदि उपपद्यते ॥७।१९५।५०॥

zAnta.cit.vyoma.vistAra: na kuDya.Adi upapadyate ||7|195|50||

यथा न सन् न कुड्य.आदि स्व.संकल्पन.पत्तनम् ।

yathA na san na kuDya.Adi sva.saMkalpana.pattana.m |

तथा एव अयम् जगत् इति शान्तम् एकम् अनामयम् ॥७।१९५।५१॥

tathA eva aya.m jagat iti zAnta.m ekam anAmaya.m ||7|195|51||

पूर्णे हि परमम् शान्तम् इदम् सर्वम् अखण्डितम् ।

pUrNe hi paramam zAnta.m idam sarvam akhaNDita.m |

अन्.इङ्गनम् अन्.आभासम् अन्.आद्यन्तम् अ=चेतितम् ॥७।१९५।५२॥

an.iGgana.m an.AbhAsam an.Adyanta.m a.cetita.m ||7|195|52||

अ=जन्म.मरणम् शान्तम् अन्.आदि.निधनम् महत् ।

a.janma.maraNam zAnta.m an.Adi.nidhana.m mahat |

अन्.उपाधि निर्.आकारम् स्वपदम् बुद्धवान् अहम् ॥७।१९५।५३॥

an.upAdhi nir.AkAram svapadam buddhavAn aham ||7|195|53||

या संविदन्त: स्फुरति सा एव उपायाति वाक्यताम् ।

yA saMvidanta: sphurati sA eva upAyAti vAkyata.m |

यत् बीजम् लीनम् अवनौ तत् याति अङ्ग्कुरताम् किल ॥७।१९५।५४॥

yat bIjam lIna.m avanau tat yAti aGgkurata.m kila ||7|195|54||

शब्द.ज्ञान.मय.एक.आत्मा द्वैत.ऐक्य.परिवर्जित: ।

zabda.jJAna.maya*eka*AtmA dvaita*aikya.parivarjita: |

मनाक् अपि न जानामि द्वैत.ऐक्य.कलनाकलाम् ॥७।१९५।५५॥

manAk api na jAnAmi dvaita*aikya.kalanAkalAm ||7|195|55||

सर्वे तूष्णीम्.मया एव जीवन्मुक्ता इमे जना: ।

sarve tUSNIm.mayA* eva jIvanmuktA* ime janA: |

संशान्त.सर्व.संरम्भा: खे ख.भाव इव स्थिता: ॥७।१९५।५६॥

saMzAnta.sarva.saMrambhA: khe kha.bhAva* iva sthitA: ||7|195|56||

जगत्.स्पर्श.महारम्भम् अपि तूष्णीम् इदम् स्थितम् ।

jagat.sparza.mahArambham api tUSNIm idam sthita.m |

चित्रम् भित्तौ इव कृतम् मनोराज्य इव उदितम् ॥७।१९५।५७॥

citram bhittAv iva kRta.m manorAjya* iva udita.m ||7|195|57||

शैलात् इव उत्कीर्ण.समम् कथायाम् इव वर्णितम् ।

zailAt iva utkIrNa.samam kathAyAm iva varNita.m |

शम्बरेण इव रचितम् व्योम्नि स्वप्न इव उदितम् ॥७।१९५।५८॥

zambareNa iva racita.m vyomni svapna* iva udita.m ||7|195|58||

किल स्वप्नवत् एव इदम् सर्ग.आदौ एव भाति यत् ।

kila svapnavat eva idam sarga.Adau eva bhAti yat |

अ=भित्तिकम् निष्प्रतिघम् जगत् का इव अस्य सत्यता ॥७।१९५।५९॥

a.bhittikam niS.pratigham jagat kA iva asya satyatA ||7|195|59||

जगत् बुद्धौ इदम् सत्यम् परि.ज्ञानवत: मृषा ।

jagat buddhAvidam satya.m pari.jJAnavata: mRSA |

ब्रह्म.आत्मक इदम् ब्रह्म शान्ते शान्तम् पराम्बरम् ॥७।१९५।६०॥

brahma.Atmaka* idam brahma zAnte zAnta.m parAmbaram ||7|195|60||

सर्व एव इमे भावा: सह.स्थावर.जङ्गमा: ।

sarva* eva ime bhAvA: saha.sthAvara.jaGgamA: |

अस्मत्.आदय आकाशम् जगत्.ज्ञ.विषयम् तथा ॥७।१९५।६१॥

asmat.Adaya* AkAzam jagat.jJa.viSaya.m tathA ||7|195|61||

खम् अहम् खम् भवान् चित् खम् जगत् खम् खम् खम् एव च ।

kham aham kham bhavAn cit kham jagat kham kham kham eva ca |

चित्.आकाश.एकताम् एत्य भज.एक.आकाश.रूपताम् ॥७।१९५।६२॥

cit.AkAza*ekata.m etya bhaja*eka*AkAza.rUpata.m ||7|195|62||

ज्ञानेन आकाश.कल्पेन सर्व.आत्म गगन.उपमम् ।

jJAna.ina AkAza.kalpa.ina sarva.Atma gagana*upamam |

ज्ञेय.अभिन्नेन सम्बोधात् तम् वन्दे द्वि.पदाम् वरम् ॥७।१९५।६३॥

jJeya*abhinna.ina sambodhAt ta.m vande dvi.padAm varam ||7|195|63||

चित्.रूपत्वात् उदेति इदम् जगत् तत्र एव लीयते ।

cit.rUpatvAt udeti idam jagat tatra eva lIyate |

अकारणकम् एव अन्त: परम् व्योम एव निर्मलम् ॥७।१९५।६४॥

akAraNakam eva anta: param vyoma eva nirmalam ||7|195|64||

एतत् सर्व.पद=आतीतम् सर्व.शास्त्र.कला.आतिगम् ।

etat sarva.pada=AtIta.m sarva.zAstra.kalA*Atigam |

पदम् आसाद्य निर्द्वन्द्वम् त्वम् आकाश.आत्मक: अभव: ॥७।१९५।६५॥

padam AsAdya nirdvandvam tvam AkAza*Atmaka: abhava: ||7|195|65||

अहम् जगत् च न.उ पाद.पाणि.आदि न घट.आदि च ।

aham jagat ca na.u pAda.pANi.Adi na ghaTa.Adi ca |

सर्वम् आकाशम् आकाशम् एव अच्छम् सूक्ष्म.चित् भवेत् ॥७।१९५।६६॥

sarvam AkAzam AkAzam eva accham sUkSma.cit bhavet ||7|195|66||

सर्व.अपह्नव एव अयम् मया य: दर्शित: तव ।

sarva*apahnava* eva aya.m mayA ya: darzita: tava |

स निन्द्य: वादिनाम् वादेषु आत्म.ज्ञानेषु राजते ॥७।१९५।६७॥

sa* nindya: vAdinAm vAdeSu Atma.jJAneSu rAjate ||7|195|67||

काष्ठ.मौन.आत्मक: वादे न सर्व.अपह्नव: यदा ।

kASTha.mauna*Atmaka: vAde na sarva*apahnava: yadA |

क्रियते तेन वादेषु न आत्म.ज्ञानम् प्रसीदति ॥७।१९५।६८॥

kriyate ta.ina vAdeSu na Atma.jJAna.m prasIdati ||7|195|68||

प्रत्यक्ष.आदि.प्रमाणानाम् यद् अ=गम्यम् अ=चिह्नितम् ।

pratyakSa.Adi.pramANa.anAm yat a.gamya.m a.cihnita.m |

स्व.अनुभूति.भवम् ब्रह्म वादैस् तल् लभ्यते कथम् ॥७।१९५।६९॥

sva*anubhUti.bhavam brahma vAdai: tal labhyate katham ||7|195|69||

सर्व.गम.अर्थ.समतीतम् अ=चिह्नम् अच्छम्

sarva.gama*artha.samatIta.m a.cihna.m accham

आकाशम् एकम् अजम् आद्यम् अ=नामरूपम् ।

AkAzam ekam ajam Adya.m a.nAmarUpam |

शुद्धम् चिद् आत्मकम् इह अस्ति अनुभूति.मात्रम्

zuddham cit Atmakam iha asti anubhUti.mAtram

शान्त.अभिधान.कलनम् मल.शङ्कया अलम् ॥७।१९५।७०॥

zAnta*abhidhAna.kalana.m mala.zaGkayA alam ||7|195|70||

oॐm

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

On Wed, Dec 2, 2020 at 8:32 PM Jiva Das <das....@gmail.com> wrote:

FM7195 ON REALIZED ILLUMINATION 3.DC01-02 .z70

https://www.dropbox.com/s/pdd52p06ezjeyyf/fm7195%203.dc01-02%20On%20Realized%20Illumination%20.z70.docx?dl=0

FM.7.150-FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0

FM.7.195 ON REALIZED ILLUMINATION 3.DC01-02

सर्ग ७.१९५

sarga 7.195

अहो नु सम्.प्रबुद्धो ऽसि राघव_अघ.विघातिनी ।

aho nu sam.prabuddha:_asi rAghava_agha-vighAtinI |

वाग् इयम् तव सम्पन्ना प्रबुद्धेष्व् अवहासिनी ॥७।१९५।१॥

vAk_iyam tava sampannA prabuddheSu_avahAsinI ||7|195|1||

विभाति_इव_असत्_एव_इदम् अ=संकल्पेन शाम्यति ।

vibhAti_iva_asat eva_idam a-saMkalpena zAmyati |

एतत्_शान्ति:_तु निर्वाणम् इति_एव परमार्थता ॥७।१९५।२॥

etat_zAnti:_tu nirvANam iti_eva paramArthatA ||7|195|2||

कल्पना.अकल्पने रूपम् परस्य_एव_इतरस्य न.उ ।

kalpanA.akalpane rUpam parasya_eva_itarasya na.u |

स्पन्दन.अस्पन्दने वायो:_यथा न_अत्र_एकताद्विते ॥७।१९५।३॥

spandana~aspandane vAyo:_yathA na_atra_ekatAdvite ||7|195|3||

प्रबुद्धस्य_एव या पुंस: शिला.जठरवत् स्थित: ।

prabuddhasya_eva yA puMsa: zIlA-jaTharavat sthita: |

शान्तौ व्यवहृतौ वा_अपि सामला मुक्तता_उच्यते ॥७।१९५।४॥

zAntau vyavahRtau vA_api sAmalA muktatA_ucyate ||7|195|4||

वयम् अस्मिन् पदे स्थित्वा राघव_अघ.विघातिनी ।

vayam asmin pade sthitvA rAghava_agha-vighAtinI |

शान्तत्वे व्यवहारे च समम् इत्थम् अवस्थिता: ॥७।१९५।५॥

zAntatve vyavahAre ca samam ittham avasthitA: ||7|195|5||

अस्मिन्न् एव पदे नित्यम् ब्रह्मा.विष्णु.हर.आदय: ।

asmin_eva pade nityam brahmA.viSNu.hara.Adaya: |

तिष्ठन्ति व्यवहार.स्था अपि शान्ता ज्ञ.रूपिण: ॥७।१९५।६॥

tiSThanti vyavahAra.sthA* api zAntA* jJa-rUpiNa: ||7|195|6||

शैल.उदर.स्थितिमताम् प्रबुद्धानाम् अनामयम् ।

zaila~udara-sthitimatAm prabuddhAnAm anAmayam |

अस्माकम् पदम् एवम् तद् आलभ्य_एतत्_इह_उष्यताम् ॥७।१९५।७॥

asmAkam padam evam tat Alabhya_etat_iha_uSyatAm ||7|195|7||

ब्रह्मणि_एवम् असत्.रूपम् अन्.उत्पन्नम् अ=भासुरम् ।

brahmaNi_evam asat-rUpam an.utpannam a.bhAsuram |

अन्.आरम्भम् अन्.आकारम् एव_इदम् भासते जगत् ॥७।१९५।८॥

an.Arambham an.AkAram eva_idam bhAsate jagat ||7|195|8||

मृगतृष्ण.अम्बु.सदृशम् तरङ्ग.आवर्ति.वारिवत् ।

mRgatRSNa~ambu-sadRzam taraGga~Avarti-vArivat |

रुचक.आदि_इव कनके स्वप्न.संकल्प.शैल=वत् ॥७।१९५।९॥

rucaka.Adi_iva kanake svapna.saMkalpa-zaila=vat ||7|195|9||

बुद्धवान् असि चेत्_राम तत् स्वबोध.विवृद्धये ।

buddhavAn asi cet rAma tat svabodha-vivRddhaye |

कुरु संशय.विच्छेदम् पृच्छत: प्रच्छकस्य मे ॥७।१९५।१०॥

kuru saMzaya-vicchedam pRcchata: pracchakasya me ||7|195|10||

इत्थम् नित्य.अनुभूत:_अपि शिर.स्थ:_अपि_अति.भासुर: ।

ittham nitya~anubhUta:_api zira.stha:_api_ati.bhAsura: |

जगत्.अख्य:_अयम् आभास: कथम् नाम न विद्यते ॥७।१९५।११॥

jagat-akhya:_ayam AbhAsa: katham nAma na vidyate ||7|195|11||

राम उवाच ।

rAma* uvAca |

पूर्वम् एव_इदम् उत्पन्नम् न किम्चन कदाचन ।

pUrvam eva_idam utpannam na kimcana kadAcana |

तेन वन्ध्या-सुतस्य_अस्य न सत्ता कल्पनात्_ऋते ॥७।१९५।१२॥

tena vandhyA-sutasya_asya na sattA kalpanAt_Rte ||7|195|12||

किम् इव_अस्या जगत्.भ्रन्ते: कारणम् प्रोत्थिता यत: ।

kim iva_asyA* jagat-bhrante: kAraNam protthitA yata: |

न कारणम् विना कार्ये किम्चित् सम्भवति क्व.चित् ॥७।१९५।१३॥

na kAraNam vinA kArye kimcit sambhavati kva.cit ||7|195|13||

न च_अ=विकारम् अजरम् स=विकारम् क्षयात्_ऋते ।

na ca_a-vikAram ajaram sa-vikAram kSayAt_Rte |

कारणम् क्वचित्_एव_इह किम्चित्_भवितुम् अर्हति ॥७।१९५।१४॥

kAraNam kvacit eva_iha kimcit bhavitum arhati ||7|195|14||

ब्रह्म_एव_इदम् अन्.आख्य.आत्म कारणम् प्र.विजृंभते ।

brahma_eva_idam an.Akhya~Atma kAraNam pra.vijRMbhate |

तत् क्व कस्य कथम् नाम जगत्.शब्दार्थ.संविद: ॥७।१९५।१५॥

tat kva kasya katham nAma jagat-zabdArtha-saMvida: ||7|195|15||

तद् अनाख्ये पदे शान्ते चिरात् प्रथम् अचेतनम् ।

tat anAkhye pade zAnte cirAt pratham acetanam |

कम्चित् काल-लवम् तिष्ठति_आतिवाहिक.देह.भृत् ॥७।१९५।१६॥

kamcit kAla-lavam tiSThati_AtivAhika-deha.bhRt ||7|195|16||

क्षणे वत्सर.संवित्तिम् स्वप्ने त्वम् इव चेतति ।

kSaNe vatsara-saMvittim svapne tvam iva cetati |

काकतालीय.वत् तत्र चन्द्र.अर्क.आदीन् च पश्यति ॥७।१९५।१७॥

kAkatAlIya.vat tatra candra~arka.AdIn ca pazyati ||7|195|17||

संकल्प.एक.आत्मन: तस्य देश-काल-क्रिया.आन्वितम् ।

saMkalpa~eka~Atmana: tasya deza-kAla-kriyA~Anvitam |

अत्यन्तम् एव व्योम्नि_एव भुवनम् भासते स्वयम् ॥७।१९५।१८॥

atyantam eva vyomni_eva bhuvanam bhAsate svayam ||7|195|18||

तस्मिन् मिथ्या_उपसम्पन्ने स मिथ्या-पुरुष: तत: ।

tasmin mithyA_upasampanne sa* mithyA-puruSa: tata: |

मिथ्या_एव तत् समाचारम् कुर्वन् विपरिवर्तते ॥७।१९५।१९॥

mithyA_eva tat samAcAram kurvan viparivartate ||7|195|19||

अधस्तात्_ऊर्ध्वम् आयाति पुनर् ऊर्ध्वात् व्रजति_अध: ।

adhastAt_Urdhvam AyAti punar UrdhvAt vrajati_adha: |

कल्पित.अनन्त.सम्भार.पदार्थ.अनर्थ.सम्भ्रम: ॥७।१९५।२०॥

kalpita~ananta-sambhAra-padArtha~anartha-sambhrama: ||7|195|20||

काकतालीयवत् तस्य संकल्पस्य भवेत्_यदि ।

kAkatAlIyavat tasya saMkalpasya bhavet_yadi |

यत्.यथा तत्.तथा_अद्य_अपि सुस्थिराम् आत्तवान् स्थितिम् ॥७।१९५।२१॥

yat.yathA tat.tathA_adya_api susthirAm AttavAn sthitim ||7|195|21||

शिला वन्ध्या-सुत=मुखे व्योम.चूर्णेन रञ्जनम् ।

zilA vandhyA-suta=mukhe vyoma-cUrNena raJjanam |

करोति_इति.आदिवत्_इदम् मिथ्या जगत् उपस्थितम् ॥७।१९५।२२॥

karoti_iti.Adivat_idam mithyA jagat upasthitam ||7|195|22||

सत्यम् एव_इदम् अथवा मिथ्यात्वम् तु कुत: किल ।

satyam eva_idam athavA mithyAtvam tu kuta: kila |

न मिथ्यात्वम् न सत्यत्वम् किम् अपि_इदम् अजम् ततम् ॥७।१९५।२३॥

na mithyAtvam na satyatvam kim api_idam ajam tatam ||7|195|23||

आकाश.कोशवत् स्वच्छम् शिला.जठरवत्_घनम् ।

AkAza.kozavat svaccham zilA-jaTharavat_ghanam |

पाषाण.मौनवत्_च_इदम् शान्तम् एव_अक्षयम् जगत् ॥७।१९५।२४॥

pASANa-maunavat_ca_idam zAntam eva_akSayam jagat ||7|195|24||

चिन्मात्र.सर्व-संकल्पे विराट्_आत्म.आतिवाहिके ।

cinmAtra-sarva-saMkalpe virAT_Atma~AtivAhike |

देहे संवेदनम् व्योम जगत्_इति_अवभासते ॥७।१९५।२५॥

dehe saMvedanam vyoma jagat_iti_avabhAsate ||7|195|25||

एवम् ब्रह्म महाकाशम् एव_इदम् क्व जगत् कथा ।

evam brahma mahAkAzam eva_idam kva jagat kathA |

शान्तम् सम.समाभोगम् एकम् आद्यन्त.वर्जितम् ॥७।१९५।२६॥

zAntam sama-samAbhogam ekam Adyanta-varjitam ||7|195|26||

यथा पयसि वीचीनाम् उन्.मज्जन.निमज्जनै: ।

yathA payasi vIcInAm un.majjana-ni.majjanai: |

न जल.अन्यत्वम् एवम् हि भाव.अभावै: परै: परे ॥७।१९५।२७॥

na jala~anyatvam evam hi bhAva.abhAvai: parai: pare ||7|195|27||

परावर.विद: के.चित्_एतस्मिन् परमे पदे ।

parAvara-vida: ke.cit etasmin parame pade |

शुद्धे परिणमन्ति_अन्तर्_वारि.बिन्दु:_इव_अम्भसि ॥७।१९५।२८॥

zuddhe pariNamanti_antar_vAri-bindu:_iva_ambhasi ||7|195|28||

परे ऽपरम् इदम् भाति परस्य_इव परात्मकम् ।

pare_aparam idam bhAti parasya_iva parAtmakam |

सम्भवन्ति_अमले शान्ते न जगति न तत् क्रिया: ॥७।१९५।२९॥

sambhavanti_amale zAnte na jagati na tat kriyA: ||7|195|29||

स्वप्ने स्वप्न इति ज्ञाते दृश्ये ब्रह्मतया_अपि च ।

svapne svapna* iti jJAte dRzye brahmatayA_api ca |

मृग.अम्बुनि परत्वेन क:_भावयति भावनाम् ॥७।१९५।३०॥

mRga~ambuni paratvena ka:_bhAvayati bhAvanAm ||7|195|30||

परमार्थ.चमत्कारम् अन्त:स्थ.अनुभवम् विना ।

paramArtha-camatkAram anta:stha~anubhavam vinA |

अन्यस्य_अन्यम् न जानाति सीधु.स्वादुम् इव द्विज: ॥७।१९५।३१॥

anyasya_anyam na jAnAti sIdhu-svAdum iva dvija: ||7|195|31||

निर्वाय निज_आत्मा_अयम् परिवृत्य_अवलोकित: ।

nirvAya nija* AtmA_ayam parivRtya_avalokita: |

चेत्य.उन्मुखत्वम् उत्सृज्य संतिष्ठेत्_शान्त आत्मनि ॥७।१९५।३२॥

cetya~unmukhatvam utsRjya saMtiSThet_zAnta* Atmani ||7|195|32||

वसिष्ठ उवाच ।

vasiSTha uvAca |

दृश्यम् बीज.अङ्कुर इव स्थितम् ब्रह्मणि कारणे ।

dRzyam bIja~aGkura* iva sthitam brahmaNi kAraNe |

इति सर्ग.आदि.सत्.भाव: कस्मात् न_इह_उपपद्यते ॥७।१९५।३३॥

iti sarga.Adi-sat.bhAva: kasmAt na_ihopapadyate ||7|195|33||

राम उवाच ।

rAma* uvAca |

बीजे_अङ्कुर:_अङ्कुरतया संश्रित: न_उपलभ्यते ।

bIje_aGkura:_aGkuratayA saMzrita: nopalabhyate |

बीज.उदरे तु या सत्ता बीजम् एव हि स भवेत् ॥७।१९५।३४॥

bIja~udare tu yA sattA bIjam eva hi sa* bhavet ||7|195|34||

ब्रह्मण:_अन्तर्_जगत्ता_एवम् जगत्ता_एव_उपलभ्यते ।

brahmaNa:_antar_jagattA_evam jagattA_evopalabhyate |

अस्ति चेत् तत्_भवेत् नित्यम् स ब्रह्मा_एव_अविकारि तत् ॥७।१९५।३५॥

asti cet tat bhavet nityam sa* brahmA_eva_avikAri tat ||7|195|35||

अविकाराद् अनाकारात् विकार्य_आकृति-भासुरम् ।

avikArAt anAkArAt vikArya_AkRti-bhAsuram |

उदेति_इति किल_अस्माभि: न_एव दृष्टम् न च श्रुतम् ॥७।१९५।३६॥

udeti_iti kila_asmAbhi: na_eva dRSTam na ca zrutam ||7|195|36||

अनाकृतौ_आकृतिमन् न च_एतत् स्थातुम् अर्हति ।

anAkRtau_AkRtiman na ca_etat sthAtum arhati |

परमाणौ न च_एव_अन्तर् इव सम्भान्ति मेरव: ॥७।१९५।३७॥

paramANau na ca_eva_antar iva sambhAnti merava: ||7|195|37||

समुद्गके रत्नम् इव जगत्_ब्रह्मणि तिष्ठति ।

samudgake ratnam iva jagat brahmaNi tiSThati |

महाकारम् निराकार इति_उन्मत्त.वत: भवेत् ॥७।१९५।३८॥

mahAkAram nirAkAra* iti_unmatta.vata: bhavet ||7|195|38||

शान्तम् परम् च स=आकारस्य_आधार इति राजते ।

zAntam param ca sa~AkArasya_AdhAra* iti rAjate |

न वक्तुम् राजते क्व_इव स=आकारस्य_अ=विनाशिता ॥७।१९५।३९॥

na vaktum rAjate kva_iva sa~AkArasya_a-vinAzitA ||7|195|39||

बोध एव_अयम् आकार इति कल्पनया_अपि धी: ।

bodha* eva_ayam AkAra* iti kalpanayA_api dhI: |

अपूर्वै: स्वप्नवत् रूढै: संसारै: </sp

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