y7168.3OC16-17 Canto 7.168:

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y7168.3OC16-17 Canto 7.168: xx

oॐm

sv7168

Just as a tree brings forth branches, consciousness gives rise to creation. It is like space giving rise to space. It gives rise to every kind of experience, like 'mind', 'buddhi', 'egosense', and the world order (niyati). The tree includes the trunk, the branches, the leaves and the flowers — the distinction being verbal. All this is but a long dream. This creation is non-different from the infinite consciousness. This appearance, moreover, has no cause, like the ripe cocoanut falling when a crow alights on it. The objective appearance of the universe appears spontaneously in the cosmic being, just as a dream arises after a period of deep sleep. It is like a figure that has not yet been carved out of the tree. Consciousness never ceases to be consciousness, nor is the world carved out of it: yet it shines as this world. It is consciousness which considers itself the world and experiences the world. There is therefore no memory, or dream or time, etc. involved in this. There is neither an outside nor an inside, only the supreme reality. But, just as the infinite Brahman is real, in the same way this observed objective universe is also real.

Canto 7.168: xx

**vlm.7.168.Vasishtha continued:—As the unconscious tree, displays

various forms in its branches; so doth the unconcerned

spirit of god[**God], exhibit the airy semblance of creation in

air.

**vlm.7.168.2. And as the ocean describes the whirlpools, insensibly

upon its surface; so doth the spirit of god[**God], exhibit this rotatory

worlds unconcernedly, on the surface of its own vacuum, and as

they are seen by all.

तासाम्_स्व.संविदाम्_एव Of these own.awarenesses ततः सः कुरुते स्वयम् from That it makes itself मनस्_बुद्धिः_अहंकार_इति.आद्याः_विविध-अभिधाः #manas Mind variously defined as #buddhi Intellect, #ahaMkAra "I"-dentity &c. -3-

**vlm.7.168.4. The phenomenal world is the production of the insensible

Intellect, whose volitive faculties are as loose as the rolling

eddies of rivers and seas.

**vlm.7.168.5. The mind and understanding and all mental faculties,

proceed from the Divine Intellect; in the same manner as the

whirlpools and eddies, and waves and surges rise on the surface

of the sea.

**vlm.7.168.6. As a picture is nothing except its canvas, so the world

which is no more than a painting, is drawn on the substratum

of the intellect; and this is a vacuous substance, with the

lustre of the world in it.

**vlm.7.168.7. What I have said before of the insensibility of the tree

and sea, in the production of the branches and whirlpools by

them; the same instance applies to Intellect also, which shows

the creation rising in its vacuity, not by an act of its intention

or will, but by ordinance of fate, which governs all things,

(and rules over Jove himself). This is the doctrine of fatalism.

तरौ गुलुच्छक-आदीनाम्_यथा As when to a tree, variously like "shrubbery" &c., अन्यः कुरुते_अभिधाः one gives a designation, तथा चित् so Consciousness is वृक्ष-पुष्प.आदि-पृथ्वि.आदि-विहित-अभिधम् defined in prescribed (terms) like trees and flowers, or earth and the other elements -8-

अन्-अन्यत्_पुष्प-पत्र=आदि यथा नाम महा.तरोः As leaves and blossoms are not-different from a great tree itself तथा_एव_अनन्यद्_एव इदम्_चित्.व्योम्नः परमात्मनः thus too this consciousness.sky is not-different from the Supreme Self. -9-

**vlm.7.168.10. And as there are many things, made of the substance

of a tree, bearing different names to themselves; so the productions

of the Intellect, and the offspring of a living being,

pass under several forms and appellations (of boy, girl, infant,

adult and the like).

**vlm.7.168.11. The offshoots of the Intellect are all these creatures,

which grow in and rise from the mind (of their own spontaniety[**spontaneity]);

they appear to be the works of the mind as their cause, but are

no better than the dreams (arising of themselves in the mind).

**vlm.7.168.12. Should you say, why these conceptions of creation rise

in vain in the mind, (if the creation is nothing in substance);

I answer that they rise in the manner of dreams in the state

of sleeping, which you cannot deny to enjoy. (The thoughts of

creation like those of imagination and the conception in our

dreaming, are not unattended by a certain degree of delight,

during the time of our enjoyment of them. Gloss).

तरौ_आकारवति_एषा कल्पना रचिता यथा As in a tree having formations, the Kalpanâ Imagining is constructed चितेः_आकाश-मात्रायाः_तथा एषा कल्पना कृता thus of space-measures of Consciousness this Kalpanâ Imagining is made. -13-

**vlm.7.168.13. As the tree displays various forms in the productions,

and the imagination presents different shapes to our mental

sights; so the intellect is employed in realizing many such

creations in empty air.

Like the aroma in a flower,

like the emptiness of the sky,

like motion in the wind,

so are the forms of Mind in the supreme.

-14-

Like the aroma in a flower,

like the emptiness of the sky,

like motion in the wind,

such are these creations in consciousness.

-15-

यथा ख-अनिल-पुष्पाणाम् As of sky, air, and flowers शून्यतास्पन्द-गन्ध=दृक् the percipient of vibrant emptiness शून्य-रूप-अनुभूता च and the experient of empty form तथा सर्ग-स्थितिः_चिति thus is the state of creation in Consciousness. -16-

**vlm.7.168.16. As the air, wind and the flower, are receptacle of inanity,

oscillation and odours respectively; so the Intellect is container

of creation, although it is literally but an empty vacuity.

**vlm.7.168.17. Vacuity is no other than vacuum itself, as fluidity is

not separate from liquids; fragrance is as inseparable from

flowers, as pulsation is never to be the disjoined from the wind.

न पृथक् शून्यता व्योम्नः Emptiness is not separate from space. न पृथग् द्रवता अम्भसः Fluidity is not separate from water. न पृथक् कुसुमाद्_गन्धः Not separate from the flower is perfume, न अनिलात्_स्पन्दनं पृथक् nor from the wind is movement separate. -17-

**vlm.7.168.18. Heat is not disparate from fire, nor is coldness apart

from snow; know thus the world to be no way different nor

disengaged from the transparence of the vacuous Intellect.

**vlm.7.168.19. In the beginning, the Divine Intellect sees the creation

appear in itself, as a dream rising in the mind; thus the world

having no extraneous cause, and being subjective to the Intellect

(as derived from within itself); is no way a heterogeneous

mass or different from the Divine mind.

**vlm.7.168.20. The instance of the dream is the best illustration of

creation, and you can judge it well by the nature of the dream

you dream every night; say what is there substantial in it,

beside its being essential to the universal soul.

**vlm.7.168.21. The dream is not the effect of any impression[**inverted r!] in the

mind, nor the result of remembrances stored in the memory;

because it shows us many sights, unseen and unthought of before;

say therefore how these come to pass.

यत्_तत्र दृष्टम् What is see/known there, तत्_इह स्मृति-काले भवेत्_ that here in memory-time comes-to.be. यदि न_अनुभूयते तत्_तत्र If that is not experienced there का_एव_एकस्य द्विधा स्थितिः how then is there a dual state in the one? -22-

**vlm.7.168.22. If what is seen in a dream, comes to present itself at the time of our remembrance of the dream?

**vlm.7.168.23. Therefore these revolving worlds; are as the rotatory

whirlpools (in the wide ocean of the infinite mind); they are

the fortuitous appearances of chance, and whatever occurs in

the mind, pases[**passes] alterwards[**afterwards] for its dreams.

**vlm.7.168.24. The creations being insensibly produced from the Divine

Mind, like the waves and whirlpools in the ocean; receives its

stability and continuity afterwards, in the manner of the continuation

of the whirling waters and ever rolling billows.

**vlm.7.168.25. Whatever is born without its cause, is equal to the

inborn; because the unborn are forever similar to those, which

have no cause for their birth?

**vlm.7.168.26. As the precious gem growing insensibly of themselves,

have their lustre inherent in them; and as this brilliance is

no substance or anything real at all, so the appearance of the

world has no substantiality of itself.

यथा_कथंचिद्_एव इदम्_आदौ संपद्यते जगत् As somehow this very world comes-together in the beginning, पश्चात्_गृह्णाति नियतिम् आवर्तो_ऽब्धाव्_इव आत्मनि afterward it takes hold of destiny/order in the Self like a whirlpool in the water. -27-

**vlm.7.168.27. Some how or other, the world has its rise, like the wave

or eddy in a river; and then it continues to go on as the

continuous course of the stream.

**vlm.7.168.28. There are numberless worlds of intellectual forms, gliding

in the vast vacuity of the Intellect; and passing as aerial

dreams without any cause whatsoever.

**vlm.7.168.29. All these again become causes and productive of others,

and they [**add: are] all of vacuous forms including even the great Brahma

and the gods and angels, (all of whom are aerial beings, and

others of the samekind[**same kind]).

**vlm.7.168.30. All that is born in and produced from void, are null and

void also; they grow in the void or air, and return also into

vacuity.

**vlm.7.168.31. It is the vacuum that appears as the plenum, as in the

instance of an empty dream seeming as something; the man

that denies his own percipience of it, is no butter[**better] than a boor or

brute.

**vlm.7.168.32. The unreal appearing as real, is the fabrication of error

and ignorance; but the spiritualist who knows the truth, views

the world as the wondrous display of the Divine Mind and

falsification.

**vlm.7.168.33. It is the longstanding and deep rooted prejudice, that

produces the erroneous conceptions of the creation and destruction

of the world; it is wisdom to know it in its true light, and

foolishness to take the wrong view of it.

झटिति_उदेति ब्रह्मात्म Presto! The Brahmic soul arises दृश्यं दृष्टम्_अकारणम् as a percept perceived causelessly खे सुषुप्ताद्_इव स्वप्नः in (personal) space like a dream पश्चान्_नियतिम्_ऋच्छति Afterward it reaches destiny/order. -34-

**vlm.7.168.34. The light of the Divine spirit, being once seen in this

causeless void of the visible world, it continues for ever before

our sight; as the dream that we see in our vacant minds in

sleep, remains ever afterwards in our remembrance.

**vlm.7.168.35. It happens that the intellect comes to present, the

adventitious appearance of the world to our minds; in the same

manner, as the sea shows it[**its] whirls and waves to our sight, of

its own nature.

ईदृशः नाम चिद्~धातुः In just this way a Consciousness-element is

अयम्_आकाश-मात्रकः this measurement of Space

यद्_इत्थं नाम कचति what shines in just this way

जगद्-रूपेन चिद्~वपुः is a Consciousness-body with the form of the world. -36-

**vlm.7.168.36. Such is the nature of the Intellect also, that it shows

itself in this manner (as the sea); and exhibits the revolving

worlds, in its own etherial essence only (of its own accord).

**vlm.7.168.37. Then the aerial Intellect, by a retrospective view in itself,

invented certain words afterwards, significant of the men-tal and intellectual powers as well as of material elements and their properties.

**रामः उवाच #rAma एवम्_स्थिते हे भगवन् Such being the case, o Bhagavan, बुद्धि-संस्कार.तस्_स्मृतिः memory is from intellectual impression इति किम्_प्राप्यते ब्रूहि then how is it got, tell me, संबुद्धा यदि न स्मृतिः if the memory is not awakened? -38-

**वसिष्ठः उवाच #vasiSTha: शृणु राम Pay attention, #rAma, भिनद्मि_एनम्_प्रश्नम् as I take.apart this question सिंह इव_इभकम् as a lion (does) an elephant calf अ-भेदम्_स्थापयामि I establish without distinction एकम्_आलोकम्_इव भास्करः as the sun (does) one light. -39-

**vlm.7.168.40. There is an only universal soul, that is invisible amidst

the vacuum of his Intellect; as the uncarved doll remains

unseen, in the wood of every forest tree. (All things are contained

in the Divine soul, as the future images in blocks of

wood and stone. Aristotle, Addison).

**vlm.7.168.41. We see the carpenter that carves out the puppet, from

the wood of the tree (and the mason who hues out the statue

from the block of stone); but we know not the soul, which

chisels out the figure of the world from the great bulk of

Instinct.

**vlm.7.168.42. The statue does not appear in the rugged block, unless

and until it [**add: is] hewn out by the skill of carver, so the hidden

world does not make its appearance in the Intellect, till it is

brought to view by the ingenuity of the Mind; (the universal

architect).

**vlm.7.168.43. The uncarved body of the world (Corpus-mundi), does

yet appear [**add: in] its aeriform state; which is original and genuine

form in the Divine Intellect; (until [**add: it] is moulded in this its

fictitious shape by creative mind).

**vlm.7.168.44. In the beginning of creation, the inventive Intellect

forms of its natural originality, the concept of the future world;

appearing as an airy dream in the sight of the soul: (and then

the imaginative mind frames it according to its conceit in

various forms).

आकाश एव हृदये In that very space in the Heart परमाकाश-रूपिणी a form of the Supreme Self, संकल्पयति चित्.शाल.भञ्जिकाः consciousness is conceived like a wooden statue स्व.आत्मना_आत्मनि by your own self in the Self. -45-

**vlm.7.168.46. It conceives itself as the essential part of the great

Brahma, and the seed of the mundane system; and then

imagines itself as the source of life and the living soul, and the

receptacle of egoism.

**vlm.7.168.47. It imagines itself as the understanding and the mind

also; and to be the reservoir of space and time. It deems itself

as the root of the knowledge of I, thou, he, and others, and as

the quintessence of the quintuple elements.

इन्द्रियाणाम् Of the senses इदम्_वृन्दम् this swarm/aggregation पुर्यष्टकम्_इदं स्मृतम् is known/remembered as the eightfold #puryaSTaka इह_आतिवाहिकः_देहः here, the #AtivAhika Traveler body, तथा_अयं च_आधिभौतिकः and thus this #Adhibhautika physical (body). -48-

**vlm.7.168.49. It thinks itself as the great trinity, consisting of the

three persons of Brahma, Vishna[**Vishnu], and Siva; and sees the sun,

moon and stars all in itself. It considers itself as the whole

creation and the interior and exterior part of everything.

**vlm.7.168.50. All these being the imaginary creations of the Intellect;

there is nothing whatever beside itself; but it is quite transparent

in its essence, there is no concrete matter in it; and

neither remembrance of gross materials is ever attached to

it, nor any duality whatsoever subsisting in the unity of its

nature[**.]

**vlm.7.168.51. The world is a causeless, uncaused and increate thing;

and a nothing at all in reality; its creation is a dream, and its

appearance, is as that of a delusive shadow in empty air.

**vlm.7.168.52. It appears as a phantom in vacuum, and as an intelligence

in the Intellect; it is intelligible as it is, and that is in

the sense of a nihility.

क्व स्मृतिः Where is memory? क्व च वा स्वप्नः or where too is dream? क्व कालाः कलनाः_च काः where is Time and its phases? चित्.आभानम्_इदम्_भाति शान्तम् The projection of Consciousness shines peacefully शून्यम्_इव_अम्बरे lie the emptiness of the sky. -53-

**vlm.7.168.54. What is contained in the inside of the compact intellect,

the very same appears on the outside of it; but in reality

there is no substantiality in the exterior object of sight, as

there is naught in the interior object of thought; all which are

but the glitterings of the Intellect.

**vlm.7.168.55. Whatever issues out of the bodiless and nameless something,

which is forever quiescent and calm in its nature; are

deemed as causeless and uncaused productions, appearing before

the blinded sight.

**vlm.7.168.56. Know therefore that this world, is to be viewed in the

same intellectual light; as you see the supreme brahmA himself;

and know it to be the very aerial castle of your dream, as it is

represented in the vacuous space of your mind in your sleeping

state.

**vlm.7.168.57. There is no such thing, as the visible or phenomenal

world at any time; where can you find any dust on the watery

surface of the sea; and how can you see anything visible, in the

invisible spirit of Brahma.

**vlm.7.168.58. If the world should appear as anything at all to your

sight, you must view it as the manifestation of god[**God] himself, in

his unthinkable and incomprehensible nature. (Nature is the

body of god[**God]).

**vlm.7.168.59. The world is full of the glory of god[**God], from the fullness

of Divine glory; nor is the one derived from the other; but a

full representation of Divine splendour on the face of nature.

**vlm.7.168.60. Though I have been repeatedly giving these lectures,

yet the deluded minds of men are far from receiving them;

they believe the world of their dream as if it were in waking,

and knowing even its unreality they will never get rid of their

rooted prejudice.

oॐm

hk7168

tAsAM svasaMvidAmeva tataH sa kurute svayam |

mano buddhirahaMkAra ityAdyA vividhAbhidhAH ||3||

tarau gulucchakAdInAM yathAnyaH kurute'bhidhAH |

tathA cidvRkSapuSpAdipRthvyAdivihitAbhidham ||7|168|8||

ananyatpuSpapatrAdi yathA nAma mahAtaroH |

tathaivAnanyadevedaM cidvyomnaH paramAtmanaH ||7|168|9||

tarAvAkAravatyeSA kalpanA racitA yathA |

citerAkAzamAtrAyAstathaiSA kalpanA kRtA ||13||

yathA gandhAdayaH puSpe gagane zUnyatAdayaH |

yathA spandAdayo vAyau tathA buddhyAdayaH pare ||14||

yathA gandhAdayaH puSpe gagane zUnyatAdayaH |

yathA spandAdayo vAyau tathemAH sRSTayazciti ||15||

yathA khAnilapuSpANAM zUnyatAspandagandhadRk |

zUnyarUpAnubhUtA ca tathA sargasthitizciti ||16||

na pRthakzUnyatA vyomno na pRthagdravatAmbhasaH |

na pRthakkusumAdgandho nAnilAtspandanaM pRthak ||17||

yattatra dRSTaM tadiha smRtikAle bhavedyadi |

nAnubhUyate tattatra kaivaikasya dvidhA sthitiH ||7|168|22||

yathAkathaMcidevedamAdau saMpadyate jagat |

pazcAdgRhNAti niyatimAvarto'bdhAvivAtmani ||27||

jhaTityudeti brahmAtma dRzyaM dRSTamakAraNam |

khe suSuptAdiva svapnaH pazcAnniyatimRcchati ||34||

IdRzo nAma ciddhAturayamAkAzamAtrakaH |

yaditthaM nAma kacati jagadrUpena cisvapuH ||36||

**rAma uvAca |

evaM sthite he bhagavanbuddhisaMskArataH smRtiH |

iti kiM prApyate brUhi saMbuddhA yadi na smRtiH ||7|168|38||

**vasiSTha uvAca |

zRNu rAma bhinadmyenaM praznaM siMha ivebhakam |

abhedaM sthApayAmyekamAlokamiva bhAskaraH ||7|168|39||

AkAza eva hRdaye paramAkAzarUpiNI |

saMkalpayati cicchAlabhaJjikAH svAtmanAtmani ||45||

indriyANAmidaM vRndaM puryaSTakamidaM smRtam |

ihAtivAhiko dehastathAyaM cAdhibhautikaH ||7|168|48||

kva smRtiH kva ca vA svapnaH kva kAlAH kalanAzca kAH |

cidAbhAnamidaM bhAti zAntaM zUnyamivAmbare ||7|168|53||

oॐm

dn7168

तासाम्_स्व.संविदाम्_एव ततः स कुरुते स्वयम् । मनस्_बुद्धिः_अहंकार_इति_आद्याः_विविध-अभिधाः ॥३॥

तरौ गुलुच्छक-आदीनाम्_यथा_अन्यः कुरुते_अभिधाः । तथा चिद्.वृक्ष-पुष्प.आदि-पृथ्वि.आदि-विहित-अभिधम् ॥८॥ अनन्यत्_पुष्प-पत्र=आदि यथा नाम महा.तरोः । तथा_एव_अनन्यद्_एव इदम्_चित्.व्योम्नः परमात्मनः ॥९॥

यथा गन्ध-आदयः_पुष्पे गगने शून्यता-आदयः । यथा स्पन्द-आदयः_वायौ तथा बुद्धि-आदयः परे ॥१४॥ यथा गन्ध-आदयः पुष्पे गगने शून्यता-आदयः । यथा स्पन्द-आदयो वायौ तथा_इमाः सृष्टयः_चिति ॥१५॥

यथा खानिलपुष्पाणां शून्यतास्पन्दगन्धदृक् । शून्यरूपानुभूता च तथा सर्गस्थितिश्चिति ॥१६॥ न पृथक्शून्यता व्योम्नो न पृथग्द्रवताम्भसः । न पृथक्कुसुमाद्गन्धो नानिलात्स्पन्दनं पृथक् ॥१७॥

यत्_तत्र दृष्टम्_तत्_इह स्मृति-काले भवेत्_यदि । न_अनुभूयते तत्_तत्र का_एव_एकस्य द्विधा स्थितिः ॥२२॥

यथाकथंचिदेवेदमादौ संपद्यते जगत् । पश्चाद्गृह्णाति नियतिमावर्तोऽब्धाविवात्मनि ॥२७॥

झटित्युदेति ब्रह्मात्म दृश्यं दृष्टमकारणम् । खे सुषुप्तादिव स्वप्नः पश्चान्नियतिमृच्छति ॥३४॥

ईदृशो नाम चिद्धातुरयमाकाशमात्रकः । यदित्थं नाम कचति जगद्रूपेन चिस्वपुः ॥३६॥

**रामः उवाच ।

एवम्_स्थिते हे भगवन्_बुद्धि-संस्कारतः स्मृतिः । इति किम्_प्राप्यते ब्रूहि संबुद्धा यदि न स्मृतिः ॥३८॥ **वसिष्ठः उवाच ।

शृणु राम भिनद्मि_एनम्_प्रश्नम्_सिंह इव_इभकम् । अ-भेदम्_स्थापयामि_एकम्_आलोकम्_इव भास्करः ॥३९॥

आकाश एव हृदये परमाकाश-रूपिणी । संकल्पयति चिच्.छालभञ्जिकाः स्वात्मना_आत्मनि ॥४५॥

इन्द्रियाणाम्_इदम्_वृन्दम्_पुर्यष्टकम्_इदं स्मृतम् । इह_आतिवाहिको_देहस्_तथा_अयं च_आधिभौतिकः ॥७।१६८।४८॥

क्व स्मृतिः क्व च वा स्वप्नः क्व कालाः कलनाश्_च काः । चिद्.आभानम्_इदम्_भाति शान्तम्_शून्यम्_इव_अम्बरे ॥७।१६८।५३॥

oॐm

y7168

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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

oॐm

```y7168.001

**vasiSTha uvAca |

abuddhipUrvamevAgo yathA zAkhAvicitratAm |

karotyevamajazcitrAH sargAbhAsaH kha eva kham ||7|168|1||

**vasiSTha uvAca |

a-buddhi.pUrvam_eva_a.go yathA zAkhA-vicitratAm |

karoti_evam_a.jaH_citrAH sargAbhAsaH kha eva kham ||7|168|1||

**vasiSTha uvAca ## #vasiSTha: ##

a-buddhi.pUrvam_eva_a.go yathA zAkhA-vicitratAm ## x ##

karoti_evam_a.jaH_citrAH sargAbhAsaH kha eva kham ## x ##

**vlm.7.168.Vasishtha continued:—As the unconscious tree, displays various forms in its branches; so doth the unconcerned spirit of god, exhibit the airy semblance of creation in air.

**sv.1 VASISTHA continued: Just as a tree brings forth diverse beautiful branches without mental activity or volition (intention), even so the unborn and uncreated infinite consciousness gives rise to diverse and colourful world-appearance (creation).

```y7168.002

yathA karotyabuddhyAdirAvartAdi payonidhiH |

tathA karoti khe khAtmA sarvezaH sarvavedanAH ||7|168|3||

yathA karoti_a-buddhi.Adir_Avarta.Adi payo.nidhiH |

tathA karoti khe kha.AtmA sarvezaH sarva-vedanAH ||7|168|3||

yathA karoti_a-buddhi.Adir_Avarta.Adi payo.nidhiH ## x ##

tathA karoti khe kha.AtmA sarvezaH sarva-vedanAH ## x -3- ##

**vlm.7.168.2. And as the ocean describes the whirlpools, insensibly upon its surface; so doth the spirit of god, exhibit this rotatory worlds unconcernedly, on the surface of its own vacuum, and as they are seen by all.

**sv.3 2-4 It is like space giving rise to space. Just as the ocean gives rise to whirlpools without mental activity or intention, even so, without intending to do so, consciousness gives rise to every kind of experience, because it is the lord of all.

`y7168.003

तासां स्वसंविदामेव ततः स कुरुते स्वयम् ।

मनो बुद्धिरहंकार इत्याद्या विविधाभिधाः ॥७।१६८।३॥

तासाम्_स्व.संविदाम्_एव ततः स कुरुते स्वयम् ।

मनस्_बुद्धिः_अहंकार_इति_आद्याः_विविध-अभिधाः ॥७।१६८।३॥

tAsAm_sva.saMvidAm_eva tataH sa kurute svayam |

manas_buddhiH_ahaMkAra_iti_AdyAH_vividha-abhidhAH ||7|168|3||

**vlm.7.168.3. The Lord gives also to the sensible part of his creation, their internal faculties of the mind, understanding and egoism, as also many other powers under different appellations.

tAsAM svasaMvidAmeva tataH sa kurute svayam |

mano buddhirahaMkAra ityAdyA vividhAbhidhAH ||7|168|3||

तासाम्_स्व.संविदाम्_एव ततः स कुरुते स्वयम् । मनस्_बुद्धिः_अहंकार_इति_आद्याः_विविध-अभिधाः ॥७।१६८।३॥

````y7168.004

abuddhirpUrvamArambho dRzyarUpaH svatazciteH |

saMkalpamAno buddhyAdistaraGgAdiryathAmbudheH ||7|168|4||

abuddhir_pUrvam_Arambho dRzya-rUpaH svataz_citeH |

saMkalpamAno buddhy-Adis_taraGgAdir_yathAmbudheH ||7|168|4||

a-buddhir_pUrvam_ArambhaH dRzya-rUpaH svataH_citeH ## x ##

saMkalpamAnaH buddhi-AdiH_taraGga-AdiH_yathA ambudheH ## x ##

**vlm.7.168.4. The phenomenal world is the production of the insensible Intellect, whose volitive faculties are as loose as the rolling eddies of rivers and seas.

```y7168.005

cinmAtrAtsaMpravartante manobuddhyAdayastathA |

AvartakaNakallolavIcayo vAridheryathA ||7|168|5||

cinmAtrAt_saMpravartante mano-buddhy-Adayas_tathA |

Avarta-kaNa-kallola-vIcayo vAridher_yathA ||7|168|5||

cinmAtrAt ## x ##

saMpravartante mano-buddhy-Adayas_tathA ## x ##

Avarta~kaNa-kallola~vIcayaH vAridheH_yathA ## as whirlpools, spray, and breakers from the sea. -5- ##

saMpravartante

**vlm.7.168.5. The mind and understanding and all mental faculties, proceed from the Divine Intellect; in the same manner as the whirlpools and eddies, and waves and surges rise on the surface of the sea.

**sv.5 To those very experiences the same consciousness gives various 'names' like 'mind', 'buddhi', 'egosense', etc.

```y7168.006

bhittimAtraM yathA citrajagadAlokamAtrakam |

citi cidvyomamAtrAtma tathaivAbhAsamAtrakam ||7|168|6||

bhitti-mAtram_yathA citra-jagad-Aloka-mAtrakam |

citi cid.vyoma-mAtra=Atma tathA_eva_AbhAsa-mAtrakam ||7|168|6||

bhitti-mAtram_yathA citra-jagad-Aloka-mAtrakam ## x ##

citi cid.vyoma-mAtra=Atma tathA_eva_AbhAsa-mAtrakam ## x -6- ##

**vlm.7.168.6. As a picture is nothing except its canvas, so the world which is no more than a painting, is drawn on the substratum of the intellect; and this is a vacuous substance, with the lustre of the world in it.

**sv.6 Again without mental activity and intention, the infinite consciousness has given rise within itself to the notion of an object with all the sequence of buddhi, etc.

````y7168.007

abuddhipUrvamArambho niyatyA saMnivezavAn |

yathA saMpadyate vRtte tathA sargAtmakazciti ||7|168|7||

a-buddhi.pUrvam_Arambho niyatyA saMnivezavAn |

yathA saMpadyate vRtte tathA sarga-AtmakaH_citi ||7|168|7||

a-buddhi.pUrvam_Arambho niyatyA saMnivezavAn ## x ##

yathA saMpadyate vRtte tathA sarga-AtmakaH_citi ## x -7- ##

**vlm.7.168.7. What I have said before of the insensibility of the tree and sea, in the production of the branches and whirlpools by them; the same instance applies to Intellect also, which shows the creation rising in its vacuity, not by an act of its intention or will, but by ordinance of fate, which governs all things, (and rules over Jove himself). This is the doctrine of fatalism.

**sv.7 Even the world order (niyati), which includes the fundamental characteristic of the objects, arises in the infinite consciousness without any intention or mental activity whatsoever.

`y7168.008

तरौ गुलुच्छकादीनां यथान्यः कुरुतेऽभिधाः ।

तथा चिद्वृक्षपुष्पादिपृथ्व्यादिविहिताभिधम् ॥७।१६८।८॥

तरौ गुलुच्छक-आदीनाम्_यथा_अन्यः कुरुते_अभिधाः ।

तथा चिद्.वृक्ष-पुष्प.आदि-पृथ्वि.आदि-विहित-अभिधम् ॥७।१६८।८॥

tarau gulucchaka-AdInAm_yathA_anyaH kurute_abhidhAH |

tathA cid.vRkSa-puSpa.Adi-pRthvi.Adi-vihita-abhidham ||7|168|8||

tarau gulucchaka-AdInAm_yathA ## As when to a tree, variously like "shrubbery" &c., ## anyaH kurute_abhidhAH ## one gives a designation, ## tathA cit ## so Consciousness is ## vRkSa-puSpa.Adi-pRthvi.Adi-vihita-abhidham ## defined in prescribed (terms) like trees and flowers, or earth and the other elements -8- ##

jd>#dhA —>#vidhA —>#vihita -adj.- distributed, supplied • arranged, ordered • prescribed, destined or meant for _mbh. • contrived, performed • -n.- an order, decree; •-•> #vidhAkSaNa -adj.- eager for the right moment, intent upon (<artham>) (cf. <kRta‑kS.>) • #vidhApratiSiddha -adj.- enjoined and prohibited (<-tva> n) • #vihitendriya -adj.- possessed of one's senses • #vihita -adj.- improper, unfit, not good.

**vlm.7.168.8. And as a tree exhibits its various forms, receiving the several names of a plant, a shrub, a creeper &c.; so doth the intellect display its many features, like its flowers &c., and called by the different appellations of earth, air, water &c.

**sv.8 8-9 Moreover, it is all one: the tree includes the trunk, the branches, the leaves and the flowers — the distinction being verbal.

tarau gulucchakAdInAM yathAnyaH kurute'bhidhAH |

tathA cidvRkSapuSpAdipRthvyAdivihitAbhidham ||7|168|8||

तरौ गुलुच्छक-आदीनाम्_यथा_अन्यः कुरुते_अभिधाः । तथा चिद्.वृक्ष-पुष्प.आदि-पृथ्वि.आदि-विहित-अभिधम् ॥७।१६८।८॥

`y7168.009

अनन्यत्पुष्पपत्रादि यथा नाम महातरोः ।

तथैवानन्यदेवेदं चिद्व्योम्नः परमात्मनः ॥७।१६८।९॥

अनन्यत्_पुष्प-पत्र=आदि यथा नाम महा.तरोः ।

तथा_एव_अनन्यद्_एव इदम्_चित्.व्योम्नः परमात्मनः ॥७।१६८।९॥

ananyat_puSpa-patra=Adi yathA nAma mahA.taroH |

tathA_eva_ananyad_eva idam_cit.vyomnaH paramAtmanaH ||7|168|9||

**vlm.7.168.9. And as the branches and leaves of a tree, are not different from the tree itself; so the productions of the great Intellect, are no other than its very substance: (or are essentially the same with itself).

**sv.8 8-9 Moreover, it is all one: the tree includes the trunk, the branches, the leaves and the flowers — the distinction being verbal.

ananyatpuSpapatrAdi yathA nAma mahAtaroH |

tathaivAnanyadevedaM cidvyomnaH paramAtmanaH ||7|168|9||

अनन्यत्_पुष्प-पत्र=आदि यथा नाम महा.तरोः । तथा_एव_अनन्यद्_एव इदम्_चित्.व्योम्नः परमात्मनः ॥७।१६८।९॥

````y7168.010

tarAvavayaveSvanyaH karoti vividhAbhidhAH |

cidvyomAtmani sarveSu bhUtvAnya iva svAtmasu ||7|168|10||

tarAvavayaveSvanyaH karoti vividhAbhidhAH |

cidvyomAtmani sarveSu bhUtvAnya iva svAtmasu ||7|168|10||

**vlm.7.168.10. And as there are many things, made of the substance of a tree, bearing different names to themselves; so the productions of the Intellect, and the offspring of a living being, pass under several forms and appellations (of boy, girl, infant, adult and the like).

**sv.11 10-11 Even so the infinite consciousness includes everything, the distinction being verbal.

````y7168.011

cittaroH pallavAH sargAzcittvAdeva na santyalam |

kAryakAraNavadbhAti sa eva svapnavatsvayam ||7|168|11||

cit~taroH pallavAH sargAz_cittvAd_eva na santy_alam |

kArya-kAraNavad_bhAti sa eva svapnavat_svayam ||7|168|11||

cit~taroH pallavAH sargAH_cittvAd_eva na santy_alam ## x ##

kArya-kAraNavad_bhAti sa eva svapnavat_svayam ## x ##

**vlm.7.168.11. The offshoots of the Intellect are all these creatures, which grow in and rise from the mind (of their own spontaneity); they appear to be the works of the mind as their cause, but are no better than the dreams (arising of themselves in the mind).

**sv.11 10-11 Even so the infinite consciousness includes everything, the distinction being verbal.

````y7168.012

vakSi cetkathametasmAdvyarthe tadanubhUyate|

sargAdyamutra svapnAdiSveSu ko'pahravaM bhajet ||7|168|12||

vakSi cet katham etasmAd vyarthe tad anubhUyate|

sargAdyamutra svapnAdiSv eSu ko'pahravaM bhajet ||7|168|12||

**vlm.7.168.12. Should you say, why these conceptions of creation rise in vain in the mind, (if the creation is nothing in substance); I answer that they rise in the manner of dreams in the state of sleeping, which you cannot deny to enjoy. (The thoughts of creation like those of imagination and the conception in our dreaming, are not unattended by a certain degree of delight, during the time of our enjoyment of them. Gloss).

**sv.12 If you still ask, "Why then is this futile experience of the objects?", it is good to remind yourself that all this is but a long dream. Who will resort to the non-existent or the hidden thing?

````y7168.013

तरावाकारवत्येषा कल्पना रचिता यथा ।

चितेराकाशमात्रायास्तथैषा कल्पना कृता ||7|168|13||

tarAv_AkAravaty_eSA kalpanA racitA yathA |

citer_AkAza-mAtrAyAs_tathA eSA kalpanA kRtA ||7|168|13||

tarau_AkAravati_eSA kalpanA racitA yathA ## As in a tree having formations, the Kalpanâ Imagining is constructed ##

citeH_AkAza-mAtrAyAH_tathA eSA kalpanA kRtA ## thus of space-measures of Consciousness this Kalpanâ Imagining is made. -13- ##

**vlm.7.168.13. As the tree displays various forms in the productions,

and the imagination presents different shapes to our mental sights; so the intellect is employed in realizing many such creations in empty air.

**sv.13 Just as we have formed in our mind an image 'This is a tree', in the infinite consciousness there exist images of space, etc.

tarAvAkAravatyeSA kalpanA racitA yathA |

citerAkAzamAtrAyAstathaiSA kalpanA kRtA ||13||

तरावाकारवत्येषा कल्पना रचिता यथा । चितेराकाशमात्रायास्तथैषा कल्पना कृता ॥१३॥

तरौ_आकारवति_एषा कल्पना रचिता यथा As in a tree having formations, the Kalpanâ Imagining is constructed

चितेः_आकाश-मात्रायाः_तथा एषा कल्पना कृता thus of space-measures of Consciousness this Kalpanâ Imagining is made. -13-

`y7168.014

यथा गन्धादयः पुष्पे गगने शून्यतादयः ।

यथा स्पन्दादयो वायौ तथा बुद्ध्यादयः परे ॥६।७२।१४॥

यथा गन्ध-आदयः_पुष्पे गगने शून्यता-आदयः ।

यथा स्पन्द-आदयः_वायौ तथा बुद्धि-आदयः परे ॥६।७२।१४॥

yathA gandha-AdayaH_puSpe gagane zUnyatA-AdayaH |

yathA spanda-AdayaH_vAyau tathA buddhi-AdayaH pare ||6|72|14||

यथा गन्ध-आदयः पुष्पे As perfume &c are in the flower गगने शून्यता-आदयः emptiness &c are in the sky यथा स्पन्द-आदयः वायौ As vibration &c are in the air तथा बुद्ध्य्-आदयः परे thus Intellect &c are in another/supreme. -14-

**vlm.7.168.14. As the odours of flowers fly about invisible in the open air, and as pulsation abides inherent in the wind; so the intellectual powers, are intrinsic in the very nature of the soul.

**sv.16 14-17 Just as space (distance) is indistinguishably one with space and movement with air, even so the buddhi (intelligence) etc., are with the supreme being or the infinite consciousness. This creation is non-different from the infinite consciousness.

yathA gandhAdayaH puSpe gagane zUnyatAdayaH |

yathA spandAdayo vAyau tathA buddhyAdayaH pare ||14||

यथा गन्ध-आदयः_पुष्पे गगने शून्यता-आदयः । यथा स्पन्द-आदयः_वायौ तथा बुद्धि-आदयः परे ॥६।७२।१४॥

Like the aroma in a flower,

like the emptiness of the sky,

like motion in the wind,

so are the forms of Mind in the supreme.

-14-

y7168.015

यथा गन्धादयः पुष्पे गगने शून्यतादयः ।

यथा स्पन्दादयो वायौ तथेमाः सृष्टयश्चिति ॥७।१६८।१५॥

यथा गन्ध-आदयः पुष्पे गगने शून्यता-आदयः ।

यथा स्पन्द-आदयो वायौ तथा_इमाः सृष्टयः_चिति ॥७।१६८।१५॥

yathA gandha-AdayaH puSpe gagane zUnyatA-AdayaH |

yathA spanda-Adayo vAyau tathA_imAH sRSTayaH_citi ||7|168|15||

यथा गन्ध-आदयः पुष्पे Like perfume &c in a flower, गगने शून्यता-आदयः in the sky emptiness &c यथा स्पन्द-आदयः वायौ like vibrant/motion &c in the wind तथा_इमाः सृष्टयः_चिति thus these creations in consciousness. -15-

**vlm.7.168.15. These creations likewise are ingrained in the Divine spirit, as fragrance is inborn in flowers and vacuity is ingenite in the air; and as vacillation and velocity are innate in the winds.

Like the aroma in a flower,

like the emptiness of the sky,

like motion in the wind,

such are these creations in consciousness.

-15-

````y7168.016

यथा खानिलपुष्पाणां शून्यतास्पन्दगन्धदृक् ।

शून्यरूपानुभूता च तथा सर्गस्थितिश्चिति ||7|168|16||

yathA kha-anila-puSpANAM zUnyatAspanda-gandha=dRk |

zUnya-rUpa-anubhUtA ca tathA sarga-sthitiz_citi ||7|168|16||

yathA kha-anila-puSpANAm ## As of sky, air, and flowers ##

zUnyatAspanda-gandha=dRk ## the percipient of vibrant emptiness ##

zUnya-rUpa-anubhUtA ca ## and the experient of empty form ##

tathA sarga-sthitiH_citi ## thus is the state of creation in Consciousness. -16- ##

**vlm.7.168.16. As the air, wind and the flower, are receptacle of inanity, oscillation and odours respectively; so the Intellect is container of creation, although it is literally but an empty vacuity.

yathA khAnilapuSpANAM zUnyatAspandagandhadRk |

zUnyarUpAnubhUtA ca tathA sargasthitizciti ||16||

यथा खानिलपुष्पाणां शून्यतास्पन्दगन्धदृक् । शून्यरूपानुभूता च तथा सर्गस्थितिश्चिति ॥१६॥

यथा ख-अनिल-पुष्पाणाम् As of sky, air, and flowers

शून्यतास्पन्द-गन्ध=दृक् the percipient of vibrant emptiness

शून्य-रूप-अनुभूता च and the experient of empty form

तथा सर्ग-स्थितिः_चिति thus is the state of creation in Consciousness. -16-

````y7168.017

na pRthakzUnyatA vyomno na pRthagdravatAmbhasaH |

na pRthakkusumAdgandho nAnilAtspandanaM pRthak ||7|168|17||

na pRthak_zUnyatA vyomno na pRthag_dravatA ambhasaH |

na pRthak_kusumAd_gandho na anilAt_spandanaM pRthak ||7|168|17||

na pRthak zUnyatA vyomnaH ## Emptiness is not separate from space. ##

na pRthag dravatA ambhasaH ## Fluidity is not separate from water. ##

na pRthak kusumAd_gandhaH ## Not separate from the flower is perfume, ##

na anilAt_spandanaM pRthak ## nor from the wind is movement separate. -17- ##

**vlm.7.168.17. Vacuity is no other than vacuum itself, as fluidity is not separate from liquids; fragrance is as inseparable from flowers, as pulsation is never to be the disjoined from the wind.

**sv.17 14-17 Just as space (distance) is indistinguishably one with space and movement with air, even so the buddhi (intelligence) etc., are with the supreme being or the infinite consciousness. This creation is non-different from the infinite consciousness.

na pRthakzUnyatA vyomno na pRthagdravatAmbhasaH |

na pRthakkusumAdgandho nAnilAtspandanaM pRthak ||17||

न पृथक्शून्यता व्योम्नो न पृथग्द्रवताम्भसः । न पृथक्कुसुमाद्गन्धो नानिलात्स्पन्दनं पृथक् ॥१७॥

न पृथक् शून्यता व्योम्नः Emptiness is not separate from space.

न पृथग् द्रवता अम्भसः Fluidity is not separate from water.

न पृथक् कुसुमाद्_गन्धः Not separate from the flower is perfume,

न अनिलात्_स्पन्दनं पृथक् nor from the wind is movement separate. -17-

````y7168.018

agnerna pRthaguSNatvaM pRthakzaityaM ca no himAt |

cidvyomaikAtmanaH svacchAnna jagatpRthagIzvarAt ||7|168|18||

agnerna pRthaguSNatvaM pRthakzaityaM ca no himAt |

cidvyomaikAtmanaH svacchAnna jagatpRthagIzvarAt ||7|168|18||

**vlm.7.168.18. Heat is not disparate from fire, nor is coldness apart from snow; know thus the world to be no way different nor disengaged from the transparence of the vacuous Intellect.

**sv.18 This creation appears right from the beginning in the infinite consciousness as if in a dream.

````y7168.019

sargAdAveva yadvyomni svapnAddhRdi ca dRzyate |

akAraNaM taccidvyomnaH kathamanyadbhavetkila ||7|168|19||

sargAdAveva yadvyomni svapnAddhRdi ca dRzyate |

akAraNaM taccidvyomnaH kathamanyadbhavetkila ||7|168|19||

**vlm.7.168.19. In the beginning, the Divine Intellect sees the creation appear in itself, as a dream rising in the mind; thus the world having no extraneous cause, and being subjective to the Intellect (as derived from within itself); is no way a heterogeneous mass or different from the Divine mind.

**sv.20 19-20 This appearance, moreover, has no cause.

````y7168.020

svapna evAtra dRSTAnto nityadRSTo vicAryatAm |

cinmAtravyatirekena sAraM kiM tatra kathyatAm ||7|168|20||

svapna eva atra dRSTAnto nitya-dRSTo vicAryatAm |

cinmAtra-vyatirekena sAraM kiM tatra kathyatAm ||7|168|20||

svapna eva atra dRSTAntaH nitya-dRSTaH vicAryatAm ## x ##

cinmAtra-vyatirekena sAraM kiM tatra kathyatAm ## x ##

**vlm.7.168.20. The instance of the dream is the best illustration of creation, and you can judge it well by the nature of the dream you dream every night; say what is there substantial in it, beside its being essential to the universal soul.

**sv.20 19-20 This appearance, moreover, has no cause.

```y7168.021

tadidaM buddhisaMskAradRzyamityAdikA smRtiH |

na saMbhavati yattattvam kathayedaM kathaM bhavet ||7|168|21||

tad_idam_buddhi-saMskAra-dRzyam_iti.AdikA smRtiH |

na saMbhavati yat_tattvam_kathaya_idam_katham_bhavet ||7|168|21||

tad_idam_buddhi-saMskAra-dRzyam_iti.AdikA smRtiH ## x ##

na saMbhavati yat_tattvam ## x ##

kathaya idaM katham bhavet ## tell me, how can this be? -21- ##

**vlm.7.168.21. The dream is not the effect of any impression in the mind, nor the result of remembrances stored in the memory; because it shows us many sights, unseen and unthought of before; say therefore how these come to pass.

**sv.21 How then can it be other than the infinite consciousness?

`y7168.022

यत्तत्र दृष्टं तदिह स्मृतिकाले भवेद्यदि ।

नानुभूयते तत्तत्र कैवैकस्य द्विधा स्थितिः ॥७।१६८।२२॥

यत्_तत्र दृष्टम्_तत्_इह स्मृति-काले भवेत्_यदि ।

न_अनुभूयते तत्_तत्र का_एव_एकस्य द्विधा स्थितिः ॥७।१६८।२२॥

yat_tatra dRSTam_tat_iha smRti-kAle bhavet_yadi |

na_anubhUyate tat_tatra kA_eva_ekasya dvidhA sthitiH ||7|168|22||

**vlm.7.168.22. If what is seen in a dream, comes to present itself at the time of our remembrance of the dream?

yattatra dRSTaM tadiha smRtikAle bhavedyadi |

nAnubhUyate tattatra kaivaikasya dvidhA sthitiH ||7|168|22||

यत्_तत्र दृष्टम्_तत्_इह स्मृति-काले भवेत्_यदि । न_अनुभूयते तत्_तत्र का_एव_एकस्य द्विधा स्थितिः ॥७।१६८।२२॥

````y7168.023

tasmAdAvartavRttyedaM kAkatAlIyavajjagat |

citi yadbhAti tatraiSA pazcAtsvapnAdikalpanA ||7|168|23||

tasmAdAvartavRttyedaM kAkatAlIyavajjagat |

citi yadbhAti tatraiSA pazcAtsvapnAdikalpanA ||7|168|23||

**vlm.7.168.23. Therefore these revolving worlds; are as the rotatory whirlpools (in the wide ocean of the infinite mind); they are the fortuitous appearances of chance, and whatever occurs in the mind, afterwards for its dreams.

**sv.22-27 It is analogous to the dream which is a daily universal experience: hence one should investigate it. What is the essence or the reality in the dream except the pure intelligence or consciousness which creates it and in which it exists? This creation does not arise as a 'memory' in the infinite consciousness. It arises in the consciousness without any reason or cause whatsoever (it is a coincidence like the ripe cocoanut falling when a crow alights on it); dreaming, conceptualisation, etc., follow later. Once this creation has arisen without any cause in the infinite consciousness, its 'existence' follows later. Therefore, even though this creation seems to have been created, it has not been created; when thus it has not been created at all, surely it does not exist.

````y7168.024

abuddhipUrvaM saMpanne sarge vIcyAdayo yathA |

saMnivezaH sthitiH pazcAtsvayaM saMpadyate tathA ||7|168|24||

abuddhipUrvaM saMpanne sarge vIcyAdayo yathA |

saMnivezaH sthitiH pazcAtsvayaM saMpadyate tathA ||7|168|24||

**vlm.7.168.24. The creations being insensibly produced from the Divine Mind, like the waves and whirlpools in the ocean; receives its stability and continuity afterwards, in the manner of the continuation of the whirling waters and ever rolling billows.

````y7168.025

jAtameva na tajjAtaM jAtaM yatkAraNaM vinA |

yato'jAtaM tadevAdyaM tatsamaM saMsthitaM tathA ||7|168|25||

jAtameva na tajjAtaM jAtaM yatkAraNaM vinA |

yato'jAtaM tadevAdyaM tatsamaM saMsthitaM tathA ||7|168|25||

**vlm.7.168.25. Whatever is born without its cause, is equal to the inborn; because the unborn are forever similar to those, which have no cause for their birth?

jAtameva na tajjAtaM jAtaM yatkAraNaM vinA |

yato'jAtaM tadevAdyaM tatsamaM saMsthitaM tathA ||25||

jAtameva na tajjAtaM jAtaM yatkAraNaM vinA | yato'jAtaM tadevAdyaM tatsamaM saMsthitaM tathA ||25||

````y7168.026

abuddhipUrvaM saMjAtA ratnAdInAM yathArciSaH |

sattaiva saMnivezena tathaivAsAM jagaddRzAm ||7|168|26||

a=buddhi-pUrvaM saMjAtA ratna-AdInAM yathA arciSaH |

sattA eva saMnivezena tathA eva AsAM jagad-dRzAm ||7|168|26||

a=buddhi-pUrvaM saMjAtA ratna-AdInAM yathA arciSaH ## As the brilliance of jewels &c has arisen without the fulness of intellect ##

sattA eva saMnivezena tathA eva AsAM jagad-dRzAm ## x ##

**vlm.7.168.26. As the precious gem growing insensibly of themselves, have their lustre inherent in them; and as this brilliance is no substance or anything real at all, so the appearance of the world has no substantiality of itself.

abuddhipUrvaM saMjAtA ratnAdInAM yathArciSaH |

sattaiva saMnivezena tathaivAsAM jagaddRzAm ||26||

abuddhipUrvaM saMjAtA ratnAdInAM yathArciSaH | sattaiva saMnivezena tathaivAsAM jagaddRzAm ||26||

````y7168.027

yathAkathaMcidevedamAdau saMpadyate jagat |

pazcAdgRhNAti niyatimAvarto'bdhAvivAtmani ||27||

yathA_kathaMcid_eva idam_Adau saMpadyate jagat |

pazcAd_gRhNAti niyatim_Avarto_'bdhAv_iva Atmani ||7|168|27||

yathA_kathaMcid_eva idam_Adau saMpadyate jagat ## As somehow this very world comes-together in the beginning, ## pazcAt_gRhNAti niyatim Avarto_'bdhAv_iva Atmani ## afterward it takes hold of destiny/order in the Self like a whirlpool in the water. -27- ##

jd#>yam #niyam #niyati –f.- the fixed order of things , necessity , destiny , fate MBh.&c (sometimes personified as a goddess, नियति and #Ayati आयति being regarded as daughters of #meru मेरु and wives of #dhAtR धातृ and #vidhAtR विधातृ BhP. VP.)

**vlm.7.168.27. Some how or other, the world has its rise, like the wave or eddy in a river; and then it continues to go on as the continuous course of the stream.

yathAkathaMcidevedamAdau saMpadyate jagat |

pazcAdgRhNAti niyatimAvarto'bdhAvivAtmani ||27||

````y7168.028

cidvyomni svapnajAlAni cijjagantyapakAraNam |

pravartante nivartante zUnyazUnyAtmakAnyapi ||28||

cidvyomni svapnajAlAni cijjagantyapakAraNam |

pravartante nivartante zUnyazUnyAtmakAnyapi ||28||

**vlm.7.168.28. There are numberless worlds of intellectual forms, gliding in the vast vacuity of the Intellect; and passing as aerial dreams without any cause whatsoever.

**sv.29 28-29 In the pure space of the infinite consciousness these countless world-appearances exist.

````y7168.029

yAvatsarvamathAnyonyaM yAti kAraNatAM ciram |

teSAM zUnyAtmakA eva padArthA IzvarAdayaH ||29||

yAvatsarvamathAnyonyaM yAti kAraNatAM ciram |

teSAM zUnyAtmakA eva padArthA IzvarAdayaH ||29||

**vlm.7.168.29. All these again become causes and productive of others, and they are all of vacuous forms including even the great Brahma and the gods and angels, (all of whom are aerial beings, and others of the same kind).

**sv.29 28-29 In the pure space of the infinite consciousness these countless world-appearances exist.

````y7168.030

jAyate zUnyamevedaM zUnyameva ca vardhate |

nanu zUnyatayAtyantaM zUnyameva vinazyati ||7|168|30||

jAyate zUnyamevedaM zUnyameva ca vardhate |

nanu zUnyatayAtyantaM zUnyameva vinazyati ||7|168|30||

**vlm.7.168.30. All that is born in and produced from void, are null and void also; they grow in the void or air, and return also into vacuity.

**sv.30 They come into being and they dissolve, though they are all essentially void (sunya) in their nature.

**sv.They react upon one another and thus create this world-appearance though they are essentially void (sunya).

````y7168.031

zUnyaM kacatyazUnyAbhaM dRSTAntaM svapnamAtra yaH |

apahnute'nubhUtaM sa pazubhartRkukaM kudhIH ||7|168|31||

zUnyam_kacati_a=zUnya-Abham_dRSTAntam_svapna-mAtra yaH |

apahnute_anubhUtam_sa pazu-bhartR-kukam_kudhIH ||7|168|31||

zUnyam_kacati_a=zUnya-Abham_dRSTAntam_svapna-mAtra yaH ## x ##

apahnute_anubhUtam_sa pazu-bhartR-kukam_kudhIH ## x -31- ##

**vlm.7.168.31. It is the vacuum that appears as the plenum, as in the instance of an empty dream seeming as something; the man that denies his own percipience of it, is no better than a boor or brute.

**sv.31 31-32 This creation is void, and the void grows and the void alone ceases to be (void because it is devoid of the notion of a 'self').

```y7168.032

asadevedamAbhAti bhrAntimAtraM sukRtrimam |

ciccamatkAramAtrAtma jJe sanmAtramakRtrimam ||32||

a-sad_eva_idam_AbhAti bhrAnti.mAtram_su.kRtrimam |

cic.camatkAra-mAtra=Atma jJe san.mAtram_a.kRtrimam ||32||

a-sat_eva_idam_AbhAti ## Though not.So, this projects ##

bhrAnti.mAtram_su.kRtrimam ## a form of delusion most unnatural ##

cic.camatkAra-mAtra=Atma ## x ##

jJe san.mAtram_a.kRtrimam ## x -32- ##

jd>#kR —>#kRtrima -adj.- made artificially; falsified; not natural; simulated; defined by Sarasvati at y3018.014. •-• #akRtrima - not artificial, [natural], real, unfeigned, y3018.015. • #akRtrimatva -m.- inartificiality, " Real"-ness, akRtrimatvaM sargasya kIdRzaM, y3018.015; • antaH-zItalatA IhAsu prAjJair yasya avalokyate | akRtrima eka-zAntasya sa jJAnI ity abhidhIyate || y7022.003. • akRtrimatvaM sargasya kIdRzaM — y3018.015; • natural, innate: antaH-zItalatA IhAsu prAjJair yasya avalokyate | akRtrima eka-zAntasya sa jJAnI ity abhidhIyate || y7022.003. •• not a yogic projection—as when cUdAlA reappears to her husband zikhidhvaja, saying, evam eva prabho viddhi cUDAlA asmi na saMzayaH | akRtrimeNa dehena labdho 'si adya mayA svayam, y6109.004

**vlm.7.168.32. The unreal appearing as real, is the fabrication of error and ignorance; but the spiritualist who knows the truth, views the world as the wondrous display of the Divine Mind and falsification.

**sv.31 32-32 This creation is void, and the void grows and the void alone ceases to be (void because it is devoid of the notion of a 'self').

```y7168.033

ayaM cirasthasaMkalpaH sargapralayavibhramaH |

jJAnaM svabhAvakacanamajJAnaM bhrAntijRmbhaNam ||7|168|33||

ayam_cira.stha-saMkalpaH sarga-pralaya=vibhramaH |

jJAnam_svabhAva-kacanam_ajJAnam_bhrAnti-jRmbhaNam ||7|168|33||

ayam_cira.stha-saMkalpaH ## This long.standing-conception ##

sarga-pralaya=vibhramaH ## is the delusion of creation and doomsday ##

jJAnam_svabhAva-kacanam ## x ##

ajJAnam_bhrAnti-jRmbhaNam ## x -33- ##

jd>#jRmbh —>#jRmbhaNa -mfn.- causing to yawn _R.i,56,7 • -n.- yawning _vedAntas. • stretching the limbs, slackness • bursting open, blossoming _bhartR.i,24.

**vlm.7.168.33. It is the longstanding and deep rooted prejudice, that produces the erroneous conceptions of the creation and destruction of the world; it is wisdom to know it in its true light, and foolishness to take the wrong view of it.

**sv.33 Creation of the universe and its dissolution are only deluded notions that arise in consciousness; when the notion of creation remains sustained for a long time, it is taken to be real.

````y7168.034

jhaTityudeti brahmAtma dRzyaM dRSTamakAraNam |

khe suSuptAdiva svapnaH pazcAnniyatimRcchati ||34||

jhaTity_udeti brahmAtma dRzyaM dRSTam_akAraNam |

khe suSuptAd_iva svapnaH pazcAn_niyatim_Rcchati ||7|168|34||

jhaTiti_udeti brahmAtma ## Presto! The Brahmic soul arises ##

dRzyaM dRSTam_akAraNam ## as a percept perceived causelessly ##

khe suSuptAd_iva svapnaH ## in (personal) space like a dream ##

pazcAn_niyatim_Rcchati ## Afterward it reaches destiny/order. -34- ##

**vlm.7.168.34. The light of the Divine spirit, being once seen in this causeless void of the visible world, it continues for ever before our sight; as the dream that we see in our vacant minds in sleep, remains ever afterwards in our remembrance.

**sv.35 34-35 The objective appearance of the universe appears spontaneously in the cosmic being, just as a dream arises after a period of deep sleep.

jhaTityudeti brahmAtma dRzyaM dRSTamakAraNam |

khe suSuptAdiva svapnaH pazcAnniyatimRcchati ||34||

झटिति_उदेति ब्रह्मात्म Presto! The Brahmic soul arises

दृश्यं दृष्टम्_अकारणम् as a percept perceived causelessly

खे सुषुप्ताद्_इव स्वप्नः in (personal) space like a dream

पश्चान्_नियतिम्_ऋच्छति Afterward it reaches destiny/order. -34-

````y7168.035

kAkatAlIyayavaccittvAcciti dRzyaM prakAzate |

svayameva svabhAvasthamAvartAdi yathAmbudhau ||7|168|35||

kAkatAlIyayavaccittvAcciti dRzyaM prakAzate |

svayameva svabhAvasthamAvartAdi yathAmbudhau ||7|168|35||

**vlm.7.168.35. It happens that the intellect comes to present, the adventitious appearance of the world to our minds; in the same manner, as the sea shows its whirls and waves to our sight, of its own nature.

**sv.35 34-35 The objective appearance of the universe appears spontaneously in the cosmic being, just as a dream arises after a period of deep sleep.

````y7168.036

ईदृशो नाम चिद्धातुरयमाकाशमात्रकः ।

यदित्थं नाम कचति जगद्रूपेन चिस्वपुः ||7|168|36||

IdRzo nAma cid~dhAtur_ayam_AkAza-mAtrakaH |

yad_itthaM nAma kacati jagad-rUpena cid~vapuH ||7|168|36||

IdRzaH nAma cid~dhAtuH ## In just this way a Consciousness-element is ##

ayam_AkAza-mAtrakaH ## this measurement of Space ##

yad_itthaM nAma kacati ## what shines in just this way ##

jagad-rUpena cid~vapuH ## is a Consciousness-body with the form of the world. -36- ##

!t# ciddhAtu‑H IdRzo nAma ciddhAtur_ayam_AkAza-mAtrakaH | yad_itthaM nAma kacati jagad-rUpena cidvapuH, y7168.036

!t# AkAza-mAtraka‑H - IdRzo nAma ciddhAtur_ayam_AkAza-mAtrakaH | yad_itthaM nAma kacati jagad-rUpena cidvapuH, y7168.036

!t# cidvapus - IdRzo nAma ciddhAtur_ayam_AkAza-mAtrakaH | yad_itthaM nAma kacati jagad-rUpena cidvapuH, y7168.036

**vlm.7.168.36. Such is the nature of the Intellect also, that it shows itself in this manner (as the sea); and exhibits the revolving worlds, in its own etherial essence only (of its own accord).

**sv.36 Consciousness alone shines as this universe which therefore is its body.

IdRzo nAma ciddhAturayamAkAzamAtrakaH |

yaditthaM nAma kacati jagadrUpena cisvapuH ||36||

ईदृशः नाम चिद्~धातुः In just this way a Consciousness-element is अयम्_आकाश-मात्रकः this measurement of Space यद्_इत्थं नाम कचति what shines in just this way जगद्-रूपेन चिद्~वपुः is a Consciousness-body with the form of the world. -36-

````y7168.037

tena cidrUpiNA pazcAddRzyenAtmani kalitAH |

saMjJAH smRtyAdipRthvyAdibuddhyAdikalanAtmikAH ||7|168|37||

tena cidrUpiNA pazcAddRzyenAtmani kalitAH |

saMjJAH smRtyAdipRthvyAdibuddhyAdikalanAtmikAH ||7|168|37||

**vlm.7.168.37. Then the aerial Intellect, by a retrospective view in itself, invented certain words afterwards, significant of the men-tal and intellectual powers as well as of material elements and their properties.

**sv.37 After this, consciousness itself gives rise within itself to the notions of memory and psychological categories, earth and the other elements.

```y7168.038

**राम उवाच ।

एवं स्थिते हे भगवन्बुद्धिसंस्कारतः स्मृतिः ।

इति किं प्राप्यते ब्रूहि संबुद्धा यदि न स्मृतिः ॥७।१६८।३८॥

**रामः उवाच ।

एवम्_स्थिते हे भगवन्_बुद्धि-संस्कारतः स्मृतिः । इति किम्_प्राप्यते ब्रूहि संबुद्धा यदि न स्मृतिः ॥७।१६८।३८॥

**rAmaH uvAca |

evam_sthite he bhagavan_buddhi-saMskArataH smRtiH |

iti kim_prApyate brUhi saMbuddhA yadi na smRtiH ||7|168|38||

**rAmaH uvAca ## #rAma ## evam_sthite he bhagavan ## Such being the case, o Bhagavan, ## buddhi-saMskAra.tas_smRtiH ## memory is from intellectual impression ## iti kim_prApyate brUhi ## then how is it got, tell me, ## saMbuddhA yadi na smRtiH ## if the memory is not awakened? -38- ##

**vlm.7.168.38. Ráma said:—If it is so sir, that all these powers are the spontaneous growth of chance, how can the mental power of memory be produced on a sudden, when it is well known to be the product of remembrance or former impressions in the mind. Please explain me this.

**sv.38 RÂMA asked: Lord, memories are the impressions that are left on the buddhi. If such impressions, and therefore memories, are absent, how can anything come into being, or even notions arise?

**rAma uvAca |

evaM sthite he bhagavanbuddhisaMskArataH smRtiH |

iti kiM prApyate brUhi saMbuddhA yadi na smRtiH ||7|168|38||

**रामः उवाच ।

`y7168.039

**वसिष्ठ उवाच ।

शृणु राम भिनद्म्येनं प्रश्नं सिंह इवेभकम् ।

अभेदं स्थापयाम्येकमालोकमिव भास्करः ॥७।१६८।३९॥

**वसिष्ठः उवाच ।

शृणु राम भिनद्मि_एनम्_प्रश्नम्_सिंह इव_इभकम् ।

अ-भेदम्_स्थापयामि_एकम्_आलोकम्_इव भास्करः ॥७।१६८।३९॥

**vasiSThaH uvAca |

zRNu rAma bhinadmi_enam_praznam_siMha iva_ibhakam |

a-bhedam_sthApayAmi_ekam_Alokam_iva bhAskaraH ||7|168|39||

**vlm.7.168.39. Vasishtha replied:—Hear me Ráma, and I will destroy your doubt, as the lion kills an elephant; and will establish the one invariable unity as the broad day light of the sun.

**sv.39 VASISTHA replied: I shall presently dispel your doubt, O Râma, and establish non-duality.

**vasiSTha uvAca |

zRNu rAma bhinadmyenaM praznaM siMha ivebhakam |

abhedaM sthApayAmyekamAlokamiva bhAskaraH ||7|168|39||

**वसिष्ठः उवाच ।

शृणु राम भिनद्मि_एनम्_प्रश्नम्_सिंह इव_इभकम् । अ-भेदम्_स्थापयामि_एकम्_आलोकम्_इव भास्करः ॥७।१६८।३९॥

````y7168.040

vidyate jagadAtmedaM dRzyaM cinmAtrakoTare |

anutkIrNA yathA vRkSe vanasthA zAlabhaJjikA ||7|168|40||

vidyate jagad_AtmA idaM dRzyaM cinmAtra-koTare |

anutkIrNA yathA vRkSe vanasthA zAla-bhaJjikA ||7|168|40||

jd#>?? #koTara-H, -am - the hollow of a tree; cave, cavity; #koTarI f. a naked woman; N. of _durgA. #cinmAtra-koTara -

jd#>cit - #cinmAtra - #cinmAtra-koTara a measured space in consciousness: vidyate jagad_AtmA idaM dRzyaM cinmAtra-koTare | anutkIrNA yathA vRkSe vanasthA zAla-bhaJjikA || y7168.040.

**vlm.7.168.40. There is an only universal soul, that is invisible amidst the vacuum of his Intellect; as the uncarved doll remains unseen, in the wood of every forest tree. (All things are contained in the Divine soul, as the future images in blocks of wood and stone. Aristotle, Addison).

**jd. And of course Michelangelo.

**sv.40 This world-appearance is like a figure that has not been carved out of the tree.

````y7168.041

uddharedvRkSatastakSA kadAcicchAlabhaJjikAm |

advitIyAccitistambhAdutkIrNAGkaH karoti tAm ||7|168|41||

uddharedvRkSatastakSA kadAcicchAlabhaJjikAm |

advitIyAccitistambhAdutkIrNAGkaH karoti tAm ||7|168|41||

**vlm.7.168.41. We see the carpenter that carves out the puppet, from the wood of the tree (and the mason who hues out the statue from the block of stone); but we know not the soul, which chisels out the figure of the world from the great bulk of Instinct.

**sv.41 Only when a figure is actually carved out of the tree, does it become a figure: but since the infinite consciousness is non-dual, such a thing does not happen.

````y7168.042

stambhe jaDena sA vyaktimanutkIrNeha gacchati |

citi tvantargatA cittvAdevAtmanyeva bhAtyalam ||7|168|42||

stambhe jaDena sA vyaktimanutkIrNeha gacchati |

citi tvantargatA cittvAdevAtmanyeva bhAtyalam ||7|168|42||

**vlm.7.168.42. The statue does not appear in the rugged block, unless and until it is hewn out by the skill of carver, so the hidden world does not make its appearance in the Intellect, till it is brought to view by the ingenuity of the Mind; (the universal architect).

**sv.42 In the inert and insentient wood the figure does not emerge until it is actually carved. But, since consciousness is full of consciousness, the world-appearance shines within itself.

````y7168.043

bhAsamAnA tvanutkIrNadehaivApi ca khAtmikA |

svarUpAdacyutA caiva cinmAtrAdAtmani sthitA ||7|168|43||

bhAsamAnA tvanutkIrNadehaivApi ca khAtmikA |

svarUpAdacyutA caiva cinmAtrAdAtmani sthitA ||7|168|43||

**vlm.7.168.43. The uncarved body of the world (Corpus-mundi), does yet appear in its aeriform state; which is original and genuine form in the Divine Intellect; (until it is moulded in this its fictitious shape by creative mind).

**sv.43 In fact, consciousness never ceases to be consciousness, nor is the world carved out of it: yet it shines as this world.

````y7168.044

sargAdau sargakalanAH karoti kalanAvatI |

sA citsvabhAvataH svapne khAtmanyadyoditAmiva ||44||

sargAdau sargakalanAH karoti kalanAvatI |

sA citsvabhAvataH svapne khAtmanyadyoditAmiva ||44||

**vlm.7.168.44. In the beginning of creation, the inventive Intellect forms of its natural originality, the concept of the future world; appearing as an airy dream in the sight of the soul: (and then the imaginative mind frames it according to its conceit in various forms).

**sv.44 In the beginning of creation, consciousness, being full of potential notions, manifests them.

`y7168.045

आकाश एव हृदये परमाकाशरूपिणी ।

संकल्पयति चिच्छालभञ्जिकाः स्वात्मनात्मनि ॥७।१६८।४५॥

आकाश एव हृदये परमाकाश-रूपिणी ।

संकल्पयति चिच्.छालभञ्जिकाः स्वात्मना_आत्मनि ॥७।१६८।४५॥

AkAza eva hRdaye paramAkAza-rUpiNI |

saMkalpayati cic.chAlabhaJjikAH svAtmanA_Atmani ||7|168|45||

AkAza eva hRdaye ## In that very space in the Heart ## paramAkAza-rUpiNI ## a form of the Supreme Self, ## saMkalpayati cit.zAla.bhaJjikAH ## consciousness is conceived like a wooden statue ## sva.AtmanA_Atmani ## by your own self in the Self. -45- ##

zgl#tt. #zAlabhaJjikA -f.- an image or figure made of zAl wood • a harlot, courtezan •• #zAlabhaJjikAya - Nom. -yate, to be like a statue •-• asti kajjala-paGka_adrer iva _ugrA zAla-bhaJjikA _y3068.002.

**vlm.7.168.45. The vacuous Intellect conceives in its empty bosom, the airy ideal of the world; as if it were a toy or doll gliding of itself in itself.

**sv.45 Since those notions are also endowed with consciousness, they appear to be real, as in a dream. Within the space of the heart itself, consciousness gives rise to various notions:

AkAza eva hRdaye paramAkAzarUpiNI |

saMkalpayati cicchAlabhaJjikAH svAtmanAtmani ||7|168|45||

आकाश एव हृदये परमाकाश-रूपिणी । संकल्पयति चिच्.छालभञ्जिकाः स्वात्मना_आत्मनि ॥४५॥

````y7168.046

iyaM brahmakalA seha cinmAtrakalanA tviyam |

iyaM citiriyaM jIvastvahaMkArastvasAviti ||46||

iyaM brahmakalA seha cinmAtrakalanA tviyam |

iyaM citiriyaM jIvastvahaMkArastvasAviti ||46||

**vlm.7.168.46. It conceives itself as the essential part of the great Brahma, and the seed of the mundane system; and then imagines itself as the source of life and the living soul, and the receptacle of egoism.

**sv.46 'This is the notion of Brahman; this itself is the notion of pure consciousness.' 'This is the notion of jîva', and 'This is the egosense,

```y7168.047

iyaM buddhiriyaM cittamayaM kAla idaM nabhaH |

ayaM so'haM kriyA ceyamidaM tanmAtrapaJcakam ||7|168|47||

iyam_buddhiH_iyam_cittam_ayam_kAla idaM nabhaH |

ayam_so_aham_kriyA ca_iyam_idam_tan.mAtra-paJcakam ||7|168|47||

iyam_buddhiH ## x ##

iyam_cittam ## x ##

ayam_kAlaH ## x ##

idaM nabhaH ## x ##

ayam_saH_aham ## x ##

kriyA ca_iyam ## x ##

idam_tan.mAtra-paJcakam ## x -47- ##

**vlm.7.168.47. It imagines itself as the understanding and the mind also; and to be the reservoir of space and time. It deems itself as the root of the knowledge of I, thou, he, and others, and as the quintessence of the quintuple elements.

**sv.47 buddhi, mind, time and space'. 'I am so and so.' 'This is activity.' 'These are the elements.'

`y7168.048

इन्द्रियाणामिदं वृन्दं पुर्यष्टकमिदं स्मृतम् ।

इहातिवाहिको देहस्तथायं चाधिभौतिकः ॥७।१६८।४८॥

इन्द्रियाणाम्_इदम्_वृन्दम्_पुर्यष्टकम्_इदं स्मृतम् ।

इह_आतिवाहिको_देहस्_तथा_अयं च_आधिभौतिकः ॥७।१६८।४८॥

indriyANAm_idam_vRndam_puryaSTakam_idaM smRtam |

iha_AtivAhiko_dehas_tathA_ayaM ca_AdhibhautikaH ||7|168|48||

**vlm.7.168.48. It sees in itself the congeries of the inward and outward senses, as also of the eight faculties of the mind; and both the spiritual as well as the elemental bodies contained in itself.

**sv.48 'These are the senses.' 'This is the subtle (puryastaka) body and that is the gross physical body.'

indriyANAmidaM vRndaM puryaSTakamidaM smRtam |

ihAtivAhiko dehastathAyaM cAdhibhautikaH ||7|168|48||

इन्द्रियाणाम्_इदम्_वृन्दम्_पुर्यष्टकम्_इदं स्मृतम् । इह_आतिवाहिको_देहस्_तथा_अयं च_आधिभौतिकः ॥७।१६८।४८॥

````y7168.049

brahmAhaM zaMkarazcAhamupendro'hamahaM raviH |

idaM bAhyamidaM cAntarayaM sarga idaM jagat ||7|168|49||

brahmAhaM zaMkarazcAhamupendro'hamahaM raviH |

idaM bAhyamidaM cAntarayaM sarga idaM jagat ||7|168|49||

**vlm.7.168.49. It thinks itself as the great trinity, consisting of the three persons of Brahma, Vishnu, and Siva; and sees the sun, moon and stars all in itself. It considers itself as the whole creation and the interior and exterior part of everything.

**sv.49 'I am Brahmâ the creator, I am Siva, I am Visnu, I am the sun.' 'This is inside and that is outside.' 'This is creation and this is world'....

````y7168.050

ityAdikalanAjAlaM cidvyomaivAtinirmalam |

tasmAtkvaite padArthaughAH kva smRtiH kva dvayaikate ||7|168|50||

ityAdikalanAjAlaM cidvyomaivAtinirmalam |

tasmAtkvaite padArthaughAH kva smRtiH kva dvayaikate ||7|168|50||

**vlm.7.168.50. All these being the imaginary creations of the Intellect; there is nothing whatever beside itself; but it is quite transparent in its essence, there is no concrete matter in it; and neither remembrance of gross materials is ever attached to it, nor any duality whatsoever subsisting in the unity of its nature.

**sv.50 Such notions arise in consciousness itself. There are neither physical or material substances, nor memory, nor duality.

````y7168.051

akAraNakameveti jagatAbhogikhaNDakaH |

sargAdau svapnavadbhAti khe khAtmaiva vikArivat ||7|168|51||

akAraNakameveti jagatAbhogikhaNDakaH |

sargAdau svapnavadbhAti khe khAtmaiva vikArivat ||7|168|51||

**vlm.7.168.51. The world is a causeless, uncaused and increate thing; and a nothing at all in reality; its creation is a dream, and its appearance, is as that of a delusive shadow in empty air.

**sv.51-53 Without cause this world-appearance arises in consciousness.

```y7168.052

vyomnyeva kacati vyoma cinmaye cinmayaM hi yat |

buddhaM tadeva tenaiva jagadbodhAtkva tajjagat ||7|168|52||

vyomni_eva kacati vyoma cinmaye cinmayam_hi yat |

buddham_tat_eva tena_eva jagad-bodhAt_kva taj.jagat ||7|168|52||

vyomni_eva kacati vyoma ## x ##

cinmaye cinmayam_hi yat buddham_ ## x ##

tat_eva ## x ##

tena_eva ## x ##

jagad-bodhAt ## x ##

kva taj.jagat ## x -52- ##

**vlm.7.168.52. It appears as a phantom in vacuum, and as an intelligence in the Intellect; it is intelligible as it is, and that is in the sense of a nihility.

**sv.51-53 Without cause this world-appearance arises in consciousness.

`y7168.053

क्व स्मृतिः क्व च वा स्वप्नः क्व कालाः कलनाश्च काः ।

चिदाभानमिदं भाति शान्तं शून्यमिवाम्बरे ॥७।१६८।५३॥

क्व स्मृतिः क्व च वा स्वप्नः क्व कालाः कलनाश्_च काः ।

चिद्.आभानम्_इदम्_भाति शान्तम्_शून्यम्_इव_अम्बरे ॥७।१६८।५३॥

kva smRtiH kva ca vA svapnaH kva kAlAH kalanAz_ca kAH |

cid.AbhAnam_idam_bhAti zAntam_zUnyam_iva_ambare ||7|168|53||

**vlm.7.168.53. What is the remembrance of a thing, any more than the dream of something, which is nothing in reality; and what is time of which we have no conception, except it be an imagination or devise of the mind in empty air.

**sv.53-53 Without cause this world-appearance arises in consciousness.

kva smRtiH kva ca vA svapnaH kva kAlAH kalanAzca kAH |

cidAbhAnamidaM bhAti zAntaM zUnyamivAmbare ||7|168|53||

क्व स्मृतिः क्व च वा स्वप्नः क्व कालाः कलनाश्_च काः । चिद्.आभानम्_इदम्_भाति शान्तम्_शून्यम्_इव_अम्बरे ॥७।१६८।५३॥

```y7168.054

yadantazcidghanasyAstti tadbahirbhUtatAM gatam |

vastutastu na tadbAhyaM nAntaH sanmAtrakAdRte ||7|168|54||

yad_antaz-cid.ghanasya_asti tad_bahir-bhUtatAm_gatam |

vastu.tas_tu na tat_bAhyam_na_antaH san-mAtrakAt_Rte ||7|168|54||

yat_antar-cid.ghanasya_asti tat_bahir-bhUtatAm_gatam ## x ##

vastu.tas_tu na tat_bAhyam_na_antaH san-mAtrakAt_Rte ## x -54- ##

**vlm.7.168.54. What is contained in the inside of the compact intellect, the very same appears on the outside of it; but in reality there is no substantiality in the exterior object of sight, as there is naught in the interior object of thought; all which are but the glitterings of the Intellect.

**sv.54 It is experienced by the consciousness within itself.

````y7168.055

nirastAvayavAcchAntAdanAkhyAdyatpravartate |

akAraNaM bhavedbhUtaM tadandhAH kathamanyathA ||55||

nirastAvayavAcchAntAdanAkhyAdyatpravartate |

akAraNaM bhavedbhUtaM tadandhAH kathamanyathA ||55||

**vlm.7.168.55. Whatever issues out of the bodiless and nameless something, which is forever quiescent and calm in its nature; are deemed as causeless and uncaused productions, appearing before the blinded sight.

**sv.55 55-56 It is consciousness which considers itself the world and experiences the world.

````y7168.056

tasmAdyAdRkparaM brahma tAdRgdRzyamidaM param |

yadeva cinnabhaH svapne tadeva svapnapattanam ||56||

tasmAdyAdRkparaM brahma tAdRgdRzyamidaM param |

yadeva cinnabhaH svapne tadeva svapnapattanam ||56||

**vlm.7.168.56. Know therefore that this world, is to be viewed in the same intellectual light; as you see the supreme Brahma himself; and know it to be the very aerial castle of your dream, as it is represented in the vacuous space of your mind in your sleeping state.

**sv.56 55-56 It is consciousness which considers itself the world and experiences the world.

````y7168.057

na kiMcitnakiMcanApIdaM dRzyamasti manAgapi |

kva rajaH pUrNajaladhau kva dRzyaM paramAmbare ||7|168|57||

na kiMcit nakiMcanApIdaM dRzyam asti manAg api |

kva rajaH pUrNa-jala-dhau kva dRzyaM paramAmbare ||7|168|57||

**vlm.7.168.57. There is no such thing, as the visible or phenomenal world at any time; where can you find any dust on the watery surface of the sea; and how can you see anything visible, in the invisible spirit of Brahma.

**sv.57 There is therefore no memory, or dream or time, etc. involved in this.

````y7168.058

taccedaM bhAti vA kiMcittaccinmAtramacetyakam |

akacattveva saMzAntamAtmanItthamavasthitam ||7|168|58||

tac cedaM bhAti vA kiMcit tac cinmAtram acetyakam |

akacattveva saMzAntam AtmanIttham avasthitam ||7|168|58||

**vlm.7.168.58. If the world should appear as anything at all to your sight, you must view it as the manifestation of god himself, in his unthinkable and incomprehensible nature. (Nature is the body of god).

**sv.59 58-59 This which is a mass of consciousness within appears to be the world outside; however, there is neither an outside nor an inside, nothing whatsoever except the supreme reality.

```y7168.059

pUrNAdvai brahmaNaH pUrNamapyanuddhRtamuddhRtam |

ivedaM bhAti bhArUpamAbhAnaM paramAtmakam ||7|168|59||

pUrNAd_vai brahmaNaH pUrNam_api_an-uddhRtam_uddhRtam |

iva_idam_bhAti bhA.rUpam_AbhAnam_paramAtmakam ||7|168|59||

pUrNAt_vai brahmaNaH ## x ##

pUrNam_api ## x ##

an-uddhRtam_uddhRtam_iva ## x ##

idam_bhAti bhA.rUpam_AbhAnam_paramAtmakam ## x -59- ##

jd>#dhR —>#uddhR —>#uddhartum – to rescue. • #uddhRta उद्धृत -p.p.- Drawn up or out (water), extracted &c. • elevated, lifted up, thrown up or upwards • Uprooted, eradicated • Separated, set apart, partitioned.

**vlm.7.168.59. The world is full of the glory of god, from the fullness of Divine glory; nor is the one derived from the other; but a full representation of Divine splendour on the face of nature.

**sv.59 58-59 This which is a mass of consciousness within appears to be the world outside; however, there is neither an outside nor an inside, nothing whatsoever except the supreme reality.

```y7168.060

itthaM mayi prakathayaty anubhUyamAna=

mapy uccakair bata janasya vimUDhatAntaH |

svapne jagad vapuSi jAgrad iti pratItiM

nAdyApi yat tyajati nAma vidann api drAk ||7|168|60||

ittham_mayi prakathayati_anubhUyamAnam

api_uccakaiH_bata janasya vimUDhatA_antaH |

svapne jagat_vapuSi jAgrad_iti pratItim

na_adya_api yat_tyajati nAma vidan-n_api drAk ||7|168|60||

ittham_mayi prakathayati_anubhUyamAnam ## When this instruction of mine is experienced ##

api_uccakaiH_bata janasya ## alas even by the best of people ##

vimUDhatA_antaH ## there is inner confusion ##

svapne jagat_vapuSi jAgrad_iti pratItim ## x ##

na_adya_api yat_tyajati nAma vidan-n_api drAk ## x -60- ##

jd>#part. #bata —>#vata -ind.- an interjection expressing astonishment or regret, generally = ah! oh! alas! (originally placed immediately after the leading word at the beginning of a sentence, or only separated from it by *iva.; rarely itself in the first place • in later language often in the middle of a sentence) _rv. &c. &c. •• #bata –m.- a weakllng _rv.10.10.13.

jd>#muh —>#vimuh —>#vimUDha = #vimugdha -mfn.- confused, bewildered, infatuated hit.&c. • end.comp. - perplexed as to, uncertain about _KSS. • foolish, stupid Prab. • #vimUDhacetas (r), #vimUDhadhI -mfn.- foolish-minded, simple; #vimUDhabhAva –m.- bewildered state, confusion • #vimUDhasaMjJa -mfn.- bewildered in mind, senseless, unconscious _W.

#pratIti

**vlm.7.168.60. Though I have been repeatedly giving these lectures, yet the deluded minds of men are far from receiving them; they believe the world of their dream as if it were in waking, and knowing even its unreality they will never get rid of their rooted prejudice.

**sv.60 Therefore, just as the infinite Brahman is real, in the same way this observed objective universe is also real.

ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye nirvANa-prakaraNe uttarArdhe zAla-bhaJjikopadezo nAmASTa-SaSTy-adhika-zatatamaH sargaH ||7|168||

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y7168.3OC16-17 Canto 7.168: xx

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