fm6047 2.sp10 About the STONE .z35

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Sep 10, 2017, 9:11:16 PM9/10/17
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fm6047 2.sp10 About the STONE .z35

https://www.dropbox.com/s/jnd2ndk3i7rth7u/fm6047%202.sp10%20About%20the%20STONE%20.z35.docx?dl=0

 

 

 

Om

 

 

 

 

 

 

 

 

About the STONE

 

 

vasiShTha said—

 

चित्तत्वस्य फलस्य.इव चित: स्वाप-अपर-क्रमात्

स्वसत्ता-संनिवेशेन : सर्ग इति स्थित: ॥१॥

cittatvasya phalasya_iva cita: svApa-apara-kramAt |

svasattA-saMnivezena ya: sa sarga iti sthita: ||6|47|01||

.

cittatvasya phalasya iva – as.if of the fruit of Affectivity - x = 

cita: - of Consciousness - x =

svApa-apara-kramAt – thru the course of dream-difference - x =

sva-sattA-saMnivezena ya: – what is by its own Suchness-form/basis - x =

sa sarga iti sthita: – the sargaCreation is situate thus.

~sv.1-3 VASISTHA continued: Time, space and other factors in this so-called creation (which is in truth another aspect of the same consciousness) are none other than consciousness. When it is realised that all these are but thoughts and notions and that the self is one and indivisible, how then are these regarded as unreal?

~vlm. The great category of the Intellect which is compared with the belfruit or wood apple, contains the universe as its own matter and marrow within Itself; and it broods upon the same: as in its dream (by forgetfulness of its own nature of omniscience before which everything is present).

 

देश.काल.क्रिय-आदीनाम् अपि तन्.मय-रूपत:

deza.kAla.kriya-AdInAm api tan.maya-rUpata: |

"इदम् अन्यद्_इदम् च_अन्यद्"_इति _अत्र_उपपद्यते ॥२॥

"idam anyad_idam ca_anyad"_iti na_atra_upapadyate ||02||

.

Place + Time = Action

such as This are only forms of That

:

the case of "This is another, and this is another" does not occur

.

~vlm. All space and time and action and motion being but forms of itself,

there can be no distinction of them in the intellect.

 

समस्त.शब्द-शब्द.अर्थ=वासना-कलना-विद:

"एक-आत्मत्वात् असच्__इदम्"_इति संकथ्यते कथम् ॥३॥

samasta.zabda-zabda.artha=vAsanA-kalanA-vida: |

"eka-AtmatvAt_ asac_ca_idam"_iti samkathyate katham ||03||

.

samasta.zabda-zabda.artha=vAsanA-kalanA-vida: -

Of/by the whole.word-word.meaning=Vâsanâ.Trace-imagining==knowers

eka.Atma-tvAt –

thru the single nature of Self

"this is notSo"

samkathyate katham –

how can it be said?

~vlm.3. All words and their senses, and all acts of volition, imagination and perception, being actions of the intellect, they can not be unrealities in any respect. (Nothing proceeding from the real one is ever unreal).

 

 

फलस्य_अन्तः-संनिवेशो नाम_अनुक्रमतो यथा

phalasya_anta:-saMnivezo_ nAma_anukramato yathA |

चित: स्वसत्ता-घनता_अनाना नाना स्थिता तथा ॥४॥

cita: svasattA-ghanatA_anAnA nAnA sthitA tathA ||04||

.

the architecture of the Bilva fruit

exemplifies

for Consciousness

the state where Ur.own-being is a thickening cloud

unvarious as.various in that state

...

.

~vlm.4. As the substance contained in a fruit, passes under the several names of the kernel, pith and marrow and seeds; so the pith and marrow of the solid intellect being but one and the same thing, takes many names according to their multifarious forms.

~sv. In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. ..

 

05|Ø

.नाना.एव.अपि नाना.एव क्षुब्धा.इव.अक्षुभिता.एव

a.nAnA_eva_api nAnA_eva kSubdhA_iva_akSubhitA_eva ca |

यथा फल.अन्तः-स्व.असत्ता चित्.अन्त: सिद्धयस् तथा ॥५॥

yathA phala.anta:-sva.asattA cit.anta: siddhayas_tathA ||05||

.

...

.

a.nAnA_eva_api nAnA_eva – as.various yet unvarious =

kSubdhA_iva_akSubhitA_eva ca – as.if disturbed though undisturbed =

yathA phala.anta:-sva.asattA  -

as in the fruit of the state of Ur.own-unBeing =

cit.anta: siddhaya:_ tathA – in the Consciousness there are Powers thus

thus in Consciousness are results.

#niSpatti ‑f.‑ coming out or forth, completion, result.

*AB. siddhaya: saMniveza-niSyattaya: || [sic. = niSpattaya: ???]

~vlm.5. A thing though the same, has yet different names according to its different states and changes of form; and as it is with the contents of a fruit, so it is with the subjects included under the intellect.

~sv.4-9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

#kSubh – to shake, tremble —>#kSubdha -adj.- agitated, shaken • expelled (as a king) • agitated (mentally), excited, disturbed (in comp. with citta or manas) • m. the churning-stick • a kind of coitus. — kSubdhatA f. agitation. #kSubh – to shake, tremble —>#kSubhita -mfn.- agitated, shaken, tossed, set in motion *mbh.KSS.&c.; agitated (mentally), disturbed, frightened, alarmed, afraid (mostly in comp.) *paJcat.KSS.; angry, enraged W. • #samkSubdha, y3043.015.

 

06|Ø

जगन्-नागरम् आदर्शे चित: सर्वम् प्रतिबिम्बितम्

jagat_nAgaram Adarze cita: sarvam pratibimbitam |

कचति.इव..कचत् अपि शिला.अन्तः=संविनेशवत् ॥६॥

kacati_ iva_a.kacat_ api zilA.anta:=saMvinezavat ||06||

.

the world-city in a mirror =

cita: sarvam pratibimbitam – is entirely a reflection in Consciousness =

kacati_ iva_a.kacat_ api – it shines though not shining =

zilA.anta:=saMvineza.vat – as the internal constitution of the Stone.   

~vlm.6. The intellect reflects its image in the mirror of the world, as these sculptured images are exprest in a slab of stone.

~sv.4-9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

#viz – to enter —>#niviz – entering into —>#saMniviz - together —>#saMniveza –m.- entering or sitting down together, entrance into, settlement (acc. with #>kR √कृ vi>dhA or वि- √धा, "to take up a position, settle down"); seat, position, situation (ifc."situated in or on"); • saMnivesha.Constitution (of the Bilva fruit), #phalasya_anta:saMniveza, y6047.004 • Construction personified (as son of #tvaSTR and #racanA); form, figure, appearance. •.

 

परमे चिन्.मणौ सन्ति जगत्-कोटि-शतान्य् अपि

चिन्तामणाव्_अनन्तानि फलानि.इव.अर्पितान्य् अलम् ॥७॥

parame cin.maNau santi jagat-koTi-zatAny_api |

cintAmaNAu_ anantAni phalAni_ iva_arpitAny_alam ||07||

.

parame cin.maNau santi jagat-koTi-zatAny_api –

there are a thousand *koTi-s of worlds in the supreme consciousness-jewel =

cintAmaNau_anantAni phalAni_ iva_arpitAni_ alam –

just as there are endless numbers of fruits sought in the #cintAmaNi wishing-stone.

~vlm.7. The brilliant gem of the supreme intellects produces myriads of worlds in itself; as the gem of your minds casts the reflection of every object of our desire and imagination.

~sv.4-9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

 

चित्.समुद्रक एव_इदम् तद्.अङ्ग-उत्कीर्णम् आततम्

cit.samudraka eva_idam tad.aGga-utkIrNam Atatam |

जगन्-मौक्तिकम् आभाति तद्.अंशमयम् अन्यवत् ॥८॥

jagan-mauktikam AbhAti tad.aMzamayam anyavat ||08||

.

cit.samudraka eva_idam  - x =

tad.aGga-utkIrNam Atatam  - x +  

jagan-mauktikam AbhAti  - the world-pearl appearing =

tad.aMzamayam anyavat – x.

~vlm.8. The casket of the intellect contains the spacious world, which is set in it as a bigpearl of vast size; it is but a part of the other, though appearing as distinct and different from the other.

~sv.4-9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

 

09|Ø

अहोरात्रम् विकरयन्_वेदना-.वेदनान्य् अलम्

ahorAtram vikarayan vedanA-a.vedanAny_alam |

चिद्.आदित्य: स्थितो भास्वाञ् जगद्-द्रव्याणि दर्शयन् ॥९॥

cid.Aditya: sthito_ bhAsvAn_jagat_dravyANi darzayan ||09||

.

like day and night

becoming all that's known or unknown

:

a shining consciousness-sun

lighting the things of the world

...

~vlm. ... it brings on the days and nights by turns, to show and hide them to and from our view.

 

समुद्र-कोटर-आवर्त-पयः-स्पन्द-विलासवत्

.नाना.एव नाना चिच्.छिला-अन्त: संनिवेश्वत् ॥१०॥

samudra-koTara-Avarta-paya:-spanda-vilAsavat |

a.nAnA_eva ca nAnA cic.chilA-anta: saMnivezvat ||10||

.

in an ocean.hollow eddies of water spin & play

unvarious yet various

like the content of the Consciousness-stone

...

~vlm. As the waters of an eddy whirl and hurl down into the vortex of the sea,

so do these worlds roll and revolve in the cavity of the intellect...

 

यद्_अस्ति तच्_चिति शिला-शरीरे शालभञ्जिका

यन्__अस्ति तच्_चिति शिला-शरीरे शालभञ्जिका ॥११॥

yad_asti tac_citi zilA-zarIre zAlabhaJjikA |

yan_na_asti tac_citi zilA-zarIre zAlabhaJjikA ||11||

.

yad_asti  - what is =

tac_citi  - x =

zilA-zarIre  - i the Stone body =

zAlabhaJjikA – a statue +   

yan_na_asti  - which is not =

tac_citi  - x =

zilA-zarIre  - i the Stone body =

zAlabhaJjikA – a statue.

~vlm.11. The body of the stone like intellect contains the marks of whatever is existent in present creation; as also of all that is inexistent at present. (i. e. the marks of all past and future creation. (The omniscience of the divine intellect has all thing present before it, wheather they are past and gone or to come to being hereafter).

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

#zAlabhaJjikA -f.- an image or figure made of zAl wood; a kind of game played in the east of India uN.2.32; a harlot, courtezan; -prakhya adj. resembling the above game; zAlabhaJjikAya Nom. adj. -yate, to be like a statue (v.l. #zali-bh-.) •-• asti kajjala-paGka_adrer iva *ugrA zAla-bhaJjikA y3068.002.

 

भाव-.भावेषु यत् सत्यम् चिन्.मज्जा-कल्पम् एव तत्

मज्जा-सारा पदार्थ-श्रीस् तन्.मयम् स्यात् तदेव हि ॥१२॥

bhAva-a.bhAveSu yat_ satyam cin.majjA-kalpam eva tat |

majjA-sArA padArtha-zrIs_tan.mayam syAt_ tadeva hi ||12||

.

bhAva-a.bhAveSu yat_ satyam - x =  

cin.majjA-kalpam eva tat  - x +   

majjA-sArA padArtha-zrI:  - x =

tat.mayam syAt_ tat_ eva hi – x...  

~vlm.12. All real essence is the substance of the apple-like Intellect, whether it is in being or not being and all objects whether inesse or non esse, obtain their form and figure according to the pith and marrow of that intellectual fruit. (All outward forms are the types of the intellectual archetype).

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

#majj – to sink, plunge. —>majjan, #majjA –m.- (lit., "sunk or seated within") the marrow of bones (also applied to the pith of plants) RV. &c. (according to _SBr. &c one of the 5 elements or essential ingredients of the body ; in the later medical system that element which is produced from the bones and itself produces semen _suzr.).

 

पद्म-नाना-दिश्-अब्द-अर्थस् त्यक्त्वा यद्.वच्_छिल-उदरम्

padma-nAnA-diz-abda-arthas_tyaktvA yad.vac_chila-udaram |

नाना तद्.वद्_इदम् नाना तद्_एतन्.मयम् अद्वयम् ॥१३॥

nAnA tad.vad_idam nAnA tad_etan.mayam advayam ||13||

.

padma-nAnA-diz-abda-artha:  - ... lotus-various =

tyaktvA yad.vac_chila-udaram  - having forsaken in.which.way the heart of the Stone +

nAnA tad.vad_idam nAnA  - various in that way is this too various =

tad_etan.mayam a-dvayam – that mode of this is non-dual.

~vlm.13. As the lotus loses its own and seperate entity by its being embodied in the stone, so do all these varieties of existence lose their difference by their being engrossed into the unity of the intellectual substance.

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

~VA - as inside of stone, having left the meaning of “lotus” etc., is non-dual cit so also the world, negating division and variety, is the non-dual cit only

~AS: The first line completes the line from v. 12.
The essential meaning of objects like lotus etc. leaving the inside of stones (i.e. leaving their false state becomes one with it!)
The second line starts a new sentence.
Likewise, all this variety of things, these or those are essentially it and indistinct from it (continued in the next)

नाना_अप्य्_एकतया_अनाना पद्म-बिम्बम् शिल-उदरम्

nAnA_apy_ekatayA_anAnA padma-bimbam zila-udaram |

यथा तद्_-विभाग.आत्म तथा_इदम् चिद्.घन-अन्तरम् ॥१४॥

yathA tad_a-vibhAga.Atma tathA_idam cid.ghana-antaram ||14||

.

nAnA_apy  - tho various =

ekatayA_anAnA  - not various thru oneness =

padma-bimbam  - lotus-image =

zila-udaram – within the Stone =

yathA tad  - as that =

a-vibhAga.Atma  - x =

tathA_idam cid.ghana-antaram – thus this within thick Consciousness.  

~vlm.14. As the diversity of the lotus changes to the identity of the stone, by its union with and entrance into its cavity; so the varieties of creation, become all one in the solid mass of the Divine Intellect.

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

भज् #bhaj -> #vibhaj -> #vibhAga: - outspread-portion - distribution, e.g. inheritance • division (-> #vibhAgena - separately) • distinction, difference, tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA-moha=nivRttaye || y6053.021 • -> #logical difference, disjunction (opp. to sam-yoga सं-योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68.

 

 

यथा_अमल-पय:कोश: स्थल-धियाम् तु भानु-भा:

yathA_amala-paya:koza: sthala-dhiyAm tu bhAnu-bhA: |

सन्.न्.एव.असन्.न्.इव.एवम् चिन्_.एव त्वम् सद्.असद्-वपु: ॥१५॥

san eva_asan.n_iva_evam cin_na_eva tvam sad.asad-vapu: ||15||

.

yathA_amala-paya:koza:  - it's like a clear sheet of water =

sthala-dhiyAm tu bhAnu-bhA:  - but to those who think it dry it is sunshine +  

san eva asan iva  - being as.if not.being, =

evam cit  - such is Consciousness.  =

na_eva tvam sad.asad-vapu: - you are not this real/unreal body.  

~vlm.15. As the mirage appears to be a sheet of water to the thirsty dear, while it is known to the intelligents to be the reflexion of the solar rays on the sandy desert; so does the reality appear as unreal and the unreal as real to the ignorant; while in truth there is neither the one nor the other here, except the images of the Divine Mind.

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

~VA - like ignorant see pure water in a mirage, intelligent ones see flat desert, and wise see shine of the sun, so also you see your real-unreal body as non-cit only, such as it

being like non-real, unreal.

~AS: Just as the intense rays of the sun (bhAnubhAH) appear like a body of clear water, even sat appears like asat and similarly, you are only the cit and not this unreal body.

 

यथा संयक्-पयो-राशि: कोटरे कलन-उन्मुखम्

द्रवत्वात् स्पन्दते_.स्पन्दम् तथा_इदम् चिद्.घन-अन्तरम् ॥१६॥

yathA samyak-payo-rAzi: koTare kalana-unmukham |

dravatvAt_ spandate_a.spandam tathA_idam cid.ghana-antaram ||16||

yathA - x =  

samyak-payo-rAzi: koTare kalana-unmukham - x =

dravatvAt spandate_a.spandam - x =  

tathA - x = 

idam cid.ghana-antaram – is this within the cloud of Consciousness.

~vlm.16. As the body of waters fluctuates itself (owing to the fluidity of the element); so is there oscillation in the solidity of the Divine Intellect (owing to its spiritual nature).

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

 

चिच्.छिलाशङ्ख-पद्मौघस् तन्.मयत्वे_sप्य्_.तन्मय:

जगद्_विद्धि -पद्म.आदि-पदार्थम् चिच्_छिल-अन्तरम् ॥१७॥

cic.chilÂzaGkha-padma.oghas_tan.mayatve_'py_a.tanmaya: |

jagat_ viddhi sa-padma.Adi-padArtham cic_chila-antaram ||17||

cic.chilÂzaGkha-padma.oghas_tan.mayatve_'py_a.tanmaya: - =

jagat_ viddhi sa-padma.Adi-padArtham cic_chila-antaram – x.

~vlm.17-18a. The lotuses and conch-shells are of the same substance, as the stone in which they are carved and engraved; but the world and all its contents that contained in the intellect are neither of the same substance nor of the same nature: (because of their perishableness).

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

 

 

महा.शिला-घनो_अप्य्_एष चिद्.घनस्थम् शिला-उदरम्

.रन्ध्रो निर्द्वयो_अच्छो_.: संशान्त: संनिवेशवत् ॥१८॥

mahA.zilA-ghano_apy_eSa cid.ghanastham zilA-udaram |

a.randhro nirdvayo_accho_a.ja: samzAnta: saMnivezavat ||18||

mahA.zilA-ghana:_api_ eSa: cit-ghana.stham zilA-udaram - =

a.randhra: nirdvaya:_accha:_a.ja: samzAnta: saMnivezavat – x.   

~vlm.17-18a. The lotuses and conch-shells are of the same substance, as the stone in which they are carved and engraved; but the world and all its contents that contained in the intellect are neither of the same substance nor of the same nature: (because of their perishableness).

~vlm.18b-19a. Again the big block of stone which serves for the comparison of the divine Intellect, is itself contained in the same; and while the figures of the former are carved out of its body, those of the latter are eternally inherent in it.

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

महाशिलाघनोऽप्येष चिद्धनस्थं शिलोदरम्

अरन्ध्रो निरद्वयोऽचछिऽजः संशान्तः संनिवेशवत् ।। १८

***VA - the solidity of the great stone is (from the highest

standpoint) is the solidity of cit.

It is continual, non-dual, uncut, unborn and peaceful

AS:
Serious typos in second line:
निरद्वयोऽचछिऽजः - निर्द्वयोऽच्छोऽजः

This great stone continuous (arandhra: = without holes)  is indistinct (nirdvaya) from the cit which forms its inside, clear, unborn like a calm enclosure.

 

 

तपति_इदम् जगद्-ब्रह्म शरत्-काल इव.अमलम्

स्फुरति_इदम् जगद्-ब्रह्म सौम्य: सोम इव द्रुत: ॥१९॥

tapati_ idam jagat_brahma zarat-kAla iva_amalam |

sphurati_ idam jagat_brahma saumya: soma iva druta: ||19||

tapati_ idam jagat_brahma zarat-kAla iva_amalam - x =

sphurati_ idam jagat_brahma saumya: soma iva druta: - x.  

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

~vlm.18b-19a. Again the big block of stone which serves for the comparison of the divine Intellect, is itself contained in the same; and while the figures of the former are carved out of its body, those of the latter are eternally inherent in it.

~sv.10-19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

 

 

ब्रह्मणि_इदम् सुषुप्त-आभम् _अस्त्य्_-नाशम् शिल-अब्जवत्

ब्रह्मत्वम् ब्रह्मणि यथा तथा.एव_इदम् जगत् स्थितम् ॥२०॥

brahmaNi_ idam suSupta-Abham na_asty_a-nAzam zila-abjavat |

brahmatvam brahmaNi yathA tathA_eva_idam jagat_ sthitam ||20||

brahmaNi_ idam suSupta-Abham na_asty_a-nAzam zila-abjavat - =

brahmatvam brahmaNi yathA tathA_eva_idam jagat_ sthitam – x.

~vlm.19b-20a. This creation of god is as bright as the autumnal sky and it is as fair as the liquid beams of the moon. (It means to say, says the gloss, that god shines in his form of the world jagat Brahma or god identified with the world which is the doctrine of cosmotheism).

~vlm.20b-21a. The world is eternally situated in god, as the figures in the stone which are never effaced; the world is as inseparably connected with the Deity, as the god head of god with himself

~sv.20-23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world-appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

 

नानयोर्_विद्यते भेदस् तरु-पादपयोर्.इव

यानि_इमानी जगन्ति_इह _अन्यत् तानि चिदाकृते: ॥२१॥

nAnayor_vidyate bhedas_taru-pAdapayor_iva |

yAni_ imAnI jaganti_ iha na_anyat_ tAni cidAkRte: ||21||

.

nAnayor_vidyate bheda:  - between two varieties there is known.to.be a distinction  =

taru-pAdapayor_iva  - as between taru "tree" and pada.pa "foot.drinker" +  

yAni_ imAnI jaganti_ iha  - x =

na_anyat_ tAni cidAkRte: - x.

~vlm.20b-21a. The world is eternally situated in god, as the figures in the stone which are never effaced; the world is as inseparably connected with the Deity, as the god head of god with himself

~vlm.21b-22a. There is no difference of these, as there is none between the tree and its plant; all the worlds that are seen all abouts, are not disjoined from Divine Intellect.

~sv.20-23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world-appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

भाव-अभाव=आदि _अस्त्य्_एषाम् तस्या इव कदाचन

ब्रह्मैव जगद्-आभासम् मरु-तापो यथा जलम् ॥२२॥

bhAva-abhAva=Adi na_asty_eSAm tasyA_ iva kadA.cana |

brahmaiva jagat_AbhAsam maru-tApo_ yathA jalam ||22||

.

bhAva-abhAva=Adi na_asti_ eSAm tasyA: iva kadA.cana  - x +   

brahmÂ_eva jagat_AbhAsam  - x =

maru-tApo_ yathA jalam – x.  

~vlm.21b-22a. There is no difference of these, as there is none between the tree and its plant; all the worlds that are seen all abouts, are not disjoined from Divine Intellect.

~vlm.22b-23a. These as well as the Intellect have neither their production nor destruction at any time, because of their subsistence in the spirit of god, which shows them in their various forms, as the heat of the sun exhibits a sheet of water in the sandy desert.

~sv.20-23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world-appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

ब्रह्मैव_आलोकाच्_छुद्धम् भवत्य्_अम्बु यथातप:

मेर्व्-आदेस् तृण-गुल्म-आदेश्_चित्त-आदेर्_जगतो_अपि ॥२३॥

brahmaiva_AlokAc_chuddham bhavaty_ambu yathAtapa: |

merv-Ades_tRNa-gulma-Adez_citta-Ader_jagato_api ca ||23||

.

brahmaiva – only brahmic = 

AlokAt_ zuddham bhavati_ ambu  - x =

yathAtapa: - x = 

meru-Ade: - of Meru and the like =

tRNa-gulma-Ade: - of grass and shrubs and the like =  

citta-Ade: - of affective mind and the like =

jagata:_api ca - and even of the world....

~vlm.22b-23a. These as well as the Intellect have neither their production nor destruction at any time, because of their subsistence in the spirit of god, which shows them in their various forms, as the heat of the sun exhibits a sheet of water in the sandy desert.

~vlm.23b-24a. The world with all its solid rocks, trees and plants, dissolves into the Divine Intellect at the sight of the intelligent, as the hard hail stones are seen to melt into the liquid and pure water. (All solids vanish into subtle air).

~sv.20-23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world-appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

परम-अम्बु-विभागेन यद्_रूपम् तत् परम् विदु:

तत् समूहस् तदेव_उच्चैश्_चित्तम् मेरु.तृण-आदिकम् ॥२४॥

parama-ambu-vibhAgena yad_rUpam tat_ param vidu: |

tat_ samUhas_tadeva_uccaiz_cittam meru.tRNa-Adikam ||24||

.

parama-ambu-vibhAga

 

yad_rUpam - x =  

tat_ param vidu: - is known as <tatpara> =  

tat_ samUha:_tat_ eva_uccai:_cittam meru.tRNa-Adikam – x.  

~vlm.23b-24a. The world with all its solid rocks, trees and plants, dissolves into the Divine Intellect at the sight of the intelligent, as the hard hail stones are seen to melt into the liquid and pure water. (All solids vanish into subtle air).

~vlm.24b-25a. As the water vanishes into the air, and that again into vacuum, so do all things pass away to the supreme spirit; and again it is the consolidation of the Intellect, that forms the solid substances of hills, plants and all tangible things. (Condensation as well as rarefaction, are both of them but acts of the great mind of god).

~sv.24 Even as all that is seen as water in the world is naught but hydrogen and oxygen gases, even so the world-appearance is but brahman alone.

~VA - Wise know form to be the highest consciousness, by division of

water (what would it mean?)

be it subtle or gross, mind, meru, grass or anything else (cont)

that, which is the inner nature in subtle thing,

is even more inner (more hidden) in a gross thing,

~AS: It seems that the analogy of water (in the mirage) and the heat of the rays of the sun is still going on here.
After separating the subtle water the form that remains (as described in the previous verse) is recognized as the ultimate form. Likewise the worldly objects are described as the higher citta.

यत् सौक्ष्म्ये_अपि हि सार-आत्म स्थौल्ये सारतरम् हि तत्

यथा रस-आत्मिका शक्ति: परमाणुतया_अनघ ॥२५॥

yat_ saukSmye_api hi sAra-Atma sthaulye sArataram hi tat |

yathA rasa-AtmikA zakti: paramANutayA_anagha ||25||

.

yat_ saukSmye_api hi sAra-Atma  - x =

sthaulye sArataram hi tat  - x +  

yathA rasa-AtmikA zakti:  - x =

paramANutayA_anagha – x.

~vlm.24b-15a. As the water vanishes into the air, and that again into vacuum, so do all things pass away to the supreme spirit; and again it is the consolidation of the Intellect, that forms the solid substances of hills, plants and all tangible things. (Condensation as well as rarefaction, are both of them but acts of

the great mind of god).

~vlm.25b-26a. The pith that is hidden in the minute substance, becomes the marrow in its enlarged state; so the flavor of things which is concealed in the atoms, becomes perceptible in their density with their growth.

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

यत्सौक्ष्म्येऽपि हि सारात्म स्थौल्ये सारतरं हि तत्

यथा रसात्मिका शक्तिः परमाणुतयाऽनघ ।। २५

***VA - that, which is the inner nature in subtle thing,

is even more inner (more hidden) in a gross thing.

like rasa-zakti in water by its nature is extremely suble, O sinless (cont),

same way brahman abide in objects of the world.

~AS: The (bramhan) which is the true essence in its subtle state, is even more essential in its gross form, just as the brahman with the subtle power stays in the worldly objects like water.

स्थिता जगत्-पदार्थेषु पायसी ब्रह्मता तथा

रस-शक्तिर्_यथा नाना-तृण-गुल्म-लता-अम्भसाम् ॥२६॥

sthitA jagat-padArtheSu pAyasI brahmatA tathA |

rasa-zaktir_yathA nAnA-tRNa-gulma-latA-ambhasAm ||26||

.

sthitA jagat-padArtheSu  - seated in the things of the world =

pAyasI brahmatA tathA  - x =

rasa-zaktir_yathA – like the flavor-power =

nAnA-tRNa-gulma-latA-ambhasAm

of various-grass-grove-vine-water/essence.

~vlm.25b-26a. The pith that is hidden in the minute substance, becomes the marrow in its enlarged state; so the flavor of things which is concealed in the atoms, becomes perceptible in their density with their growth.

~vlm.26b-27a. The power of god resides in the same manner in all corporeal things, as the properties of flavours and moisture are inherent in the vegitable creation. (Hence Brahma is said to be the pith or moisture of all-rasovaitata).

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

 

तथा नानातया_उदेति सा_एवासा.एव.इव ब्रह्मता

या_एषा रूप-विलासानाम् आलोक-परमाणुता ॥२७॥

tathA nAnAtayA_udeti sA_evAsA_eva_iva brahmatA |

yA_eSA rUpa-vilAsAnAm Aloka-paramANutA ||27||

.

tathA nAnAtayA_udeti  - thus thru the state of variety arising =

sA.eva_a-sA.eva_iva brahmatA – this too as.if not this too is the brahmic state =  

yA_eSA rUpa-vilAsAnAm Aloka-paramANutA – which is this form-projecting luminous superAtom.

~vlm.26b-27a. The power of god resides in the same manner in all corporeal things, as the properties of flavours and moisture are inherent in the vegitable creation. (Hence Brahma is said to be the pith or moisture of all-rasovaitata).

~vlm.27b-28a. The same power of god manifests itself in many forms in things, as the self same light of the sun shows itself in variegated colours of things, according to the constitution of their component particles.

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

*** - as subtlest light manifests as colors and forms,

so also brahman manifests as the multiplicity.

AS: The first line connects with the previous. The qualities of brahman arise in multiple forms, both similar and dissimilar to its true form.
The next line connects with the next verse:
This subtle appearance of various forms (...)

 

गुण.गुण्य्-अर्थ-सत्ता-आत्म-रूपिण्य्_आसाम् परात्मता

चिति चित्ते_अस्ति मेर्व्-आदि तत् अभिव्यञ्जन-आत्मनि ॥२८॥

guNa.guNy-artha-sattA-Atma-rUpiNy_AsAm parAtmatA |

citi citte_asti merv-Adi tat_ abhivyaJjana-Atmani ||28||

.

guNa.guNI-artha-sattA-Atma-rUpiNi  - x =

AsAm para.AtmatA  - x +

citi citte_asti meru-Adi  - in Consciousness is affected a mountain like `meru =

tat_ abhivyaJjana-Atmani – x.  

~vlm.27b-28a. The same power of god manifests itself in many forms in things, as the self same light of the sun shows itself in variegated colours of things, according to the constitution of their component particles.

~vlm.28b-29a. The supreme soul shows itself in various ways in the substance and properties of things, as the Divine Intellect represents the forms of mountains and all other things in the changeful mind.

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

#aJj – to clarify; beautify—> #vyaJj – manifesting; displaying —> #abhivyaJj —>#abhivyaJjana -n.- making manifest *Lex.

 

पिच्छापक्ष-ओघ-काठिन्यम् मयूर-अण्ड-रसे यथा |

चिति तत्त्वे_अस्ति नानाता तद्_अभिव्यञ्जन-आत्मनि ॥२९॥

picchApakSa-ogha-kAThinyam mayUra-aNDa-rase yathA |

citi tattve_asti nAnAtA tad_abhivyaJjana-Atmani ||29||

.

picchA-pakSa-ogha-kAThinyam

m peahen-pakSa-ogha-kAThinya =

mayUra-aNDa-rase yathA – as in the yolk of a peacock-egg +  

citi tattve_asti nAnAtA  - in Conscious Thatness is variety =

tad abhivyaJjana-Atmani – x.  

~vwv.1303/6.47.29b,30a. There is multiplicity in the true state of Consciousness, which has the nature of manifesting that (world of multiplicity), as the collection of the feathers of a peacock's tail of varied colours is present in the liquid of the peacock's egg.

~vlm.28b-29a. The supreme soul shows itself in various ways in the substance and properties of things, as the Divine Intellect represents the forms of mountains and all other things in the changeful mind.

~vlm.29b-30a. As the soft and liquid yolk of the egg of a peahen, contains in it the toughness and various colours of the future quills and feathers; so there are varieties of all kinds inhering in the Divine Intellect, and requiring to be developed in time.

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

 

विचित्र-पिच्छिकापुञ्जो मयूराण्ड-रसे यथा

यथा नानात्मिके ह्य्.एव बर्ह्यण्ड-रस-बर्हिते ॥३०॥

vicitra-picchikA-puJjo_ mayUrA-aNDa-rase yathA |

yathA nAnA-Atmike hy_eva barhy-aNDa-rasa-barhite ||30||

.

vicitra-picchikA-puJjo  - x =

mayUra-aNDa-rase yathA – as in the yolk of a peacock-egg +  

yathA nAnA-Atmike hy_eva  - x =

barhy-aNDa-rasa-barhite – x.

~vwv.1303/6.47.29b,30a. There is multiplicity in the true state of Consciousness, which has the nature of manifesting that (world of multiplicity), as the collection of the feathers of a peacock's tail of varied colours is present in the liquid of the peacock's egg.

~vlm.29b-30a. As the soft and liquid yolk of the egg of a peahen, contains in it the toughness and various colours of the future quills and feathers; so there are varieties of all kinds inhering in the Divine Intellect, and requiring to be developed in time.

~vlm.30b-31a. As the versicolour feathers of a peacock's train, are contained in the moisture within the egg; so the diversity of creation is ingrained in the Divine mind; (as it is said in the parable of the Peahen's egg).

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

 

 

विवेक-दृष्ट्या दृष्टे ते तथा ब्रह्म जगत्-स्थितम्

viveka-dRSTyA dRSTe te tathA brahma jagat-sthitam |

-नानातो_अप्य् -नानातो यथा_अण्ड-रस-बर्हिण: ॥३१॥

sa-nAnAto_apy a-nAnAto yathA_aNDa-rasa-barhiNa: ||31||

.

viveka-dRSTyA dRSTe te –

when they have seen, by means of discerning.perception =

tathA brahma jagat-sthitam –

thus the brahmic Immensity is situate as the World =

sa-nAnAto apy a-nAnAto –

with variety though without variety =

yathA aNDarasa-barhiNa: ‑

like what's held in the shell of a peahen's egg

.   

~vwv.1153/6.47.31b,32a. As there is the non-dual cum nature of existence of a peacock in the (homogeneous) liquid of the egg (of a peahen) which, though endowed with variety (of colours), is non-manifold (due to homogeneity), so there is the delusion of the world in the Absolute Reality.

~vlm.30b-31a. As the versicolour feathers of a peacock's train, are contained in the moisture within the egg; so the diversity of creation is ingrained in the Divine mind; (as it is said in the parable of the Peahen's egg).

~vlm.31b-32a. The judicious observer will find the one self same Brahma, to be present every where before his sight; and will perceive his unity amidst all diversity, as in the yolk of the peahen.

~sv.25-31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

~sv.31b-32a For that is non-dual though apparently diverse, just like the notion of diversity in the fluid in the peacock's egg. The notion of brahman and the world is therefore both dual and non-dual.

 

32:o/

अद्वैत-द्वैत-सत्तात्मा तथा ब्रह्म जगद्-भ्रम:

advaita-dvaita-sattA.AtmA tathA brahma jagat_bhrama: |

यथा सद्-असतो: सत्ता समतायाम् अवस्थिति: ॥३२॥

yathA sat_asato: sattA samatAyAm avasthiti: ||32||

.

as a Self

in the nondual/dual state of BeingSo

thus

the Immensity becomes the World-delusion

Suchness that is dual though nondual,

Suchness that is So‑and‑notSo,

being situate in sameness

...

~sv.31b-32a For that is non-dual though apparently diverse, just like the notion of diversity in the fluid in the peacock's egg. The notion of brahman and the world is therefore both dual and non-dual.

 

33|Ø

यत: सद्-असतो रूपम् भाव.स्थम् विद्धि तम् परम्

yata: sat_asato rUpam bhAva.stham viddhi tam param |

नाना-अनाना-आत्मकम् इदम् त्व् अनुभूतम् -संभवम् ॥३३॥

nAnA-anAnA-Atmakam idam tu_ anubhUtam na-sambhavam ||33||

.

.

...

whereby

you know the being-state of That Supreme

.

a various yet nonvarious Selfling is this

experienced as unbecome

{as consequent not precedent}

.  

~vwv.1155/6.47.32b,33a. As the existence of being and on-being is (their) abidance in identity (in the Absolute) from which the characteristic of being and on-being manifest, know that Supreme One as abiding in (mere) Being.

~sv.32b-33 That which is the substratum for all these notions of unity and diversity — that is the supreme state.

~vlm.32b-33a. The knowledge of the unity and duality of god, and that of his containing the world in himself; is also as erroneous as the belief in the entity and nonentity of things. Therefore all these are to be considered as the one and same thing and identic with one another. (This is cosmotheism).

~vlm.33b-34a. Know him as the supreme, who is the source of all entity and non-entity, and on whose entity they depend; whose unity comprises all varieties, which appear as vertual and are no real existences. (Hence the gloss deduces the corollary, that the unreal or negative is subordinate to the positive, and the variety to the unity).

 

34|o/

 

चिज् जगद्-वलनम् पश्य barhI.aण्डे रस-बर्हिणम्

यथा जगति चित्तत्वम् चित्तत्वे यज् जगत् तथा

नाना-.नाना-आत्मक-एकम् मयूर.अण्ड-रसो यथा ॥३४॥

cit_ jagat_valanam pazya barhI_aNDe rasa-barhiNam |

yathA jagati cittatvam cittatve yaj_jagat_ tathA |

nAnA-a.nAnA-Atmaka-ekam ca mayUra.aNDa-raso yathA ||34||

cit_ jagat_valanam pazya x

barhyaNDe rasa-barhiNam - =  

yathA jagati cittatvam cittatve yaj_jagat_ tathA - =

nAnA-a.nAnA-Atmaka-ekam ca mayUra.aNDa-raso yathA – x.  

 = cit-jagat-valanam pazya barhi-aNDe rasa-barhiNam | yathA jagati citta-tvam citta-tve yat jagat tathA | nAnA-anAnA-Atmaka-ekam ca mayUra-aNDa-rasa: yathA =

~vlm.33b-34a. Know him as the supreme, who is the source of all entity and non-entity, and on whose entity they depend; whose unity comprises all varieties, which appear as vertual and are no real existences. (Hence the gloss deduces the corollary, that the unreal or negative is subordinate to the positive, and the variety to the unity).

~vlm.34b-34c. Know the world to be compressed under the category of the Intellect, as the Intellect also is assimilated with the works of creation; in the same manner as is the relation of the feather and moisture, the one being the production and the other the producer of one another.

~sv.34-35 The infinite consciousness pervades the entire universe, and the universe exists in the infinite consciousness. The relationship is one of diversity and non-diversity — just as the numerous parts of the peacock are in the one egg-substance. Where is the diversity in all this?

#valana

 

नाना-पदार्थ-भ्रम-पिच्छ-पूर्णा

nAnA-padArtha-bhrama-piccha-pUrNA

जगन्-मयूरा-अण्ड-रसश्_चिद्_आद्या ।

jagan-mayUrA-aNDa-rasaz_cid_AdyA |

मयूर-रूपम् त्व् अ-मयूरम् अन्त:

mayUra-rUpam tu_ a-mayUram anta:

सत्तापदम् विद्धि कुतो_ऽस्ति भेद: ॥३५॥

sattApadam viddhi kuto_'sti bheda: ||35||

various-things-delusive-piccha-pUrNA

x =

jagan-mayUrA-aNDa-rasa: cid_AdyA  - x +  

mayUra-rUpam tu_ a-mayUram anta: - x =

sattApadam viddhi kuto_'sti bheda: - x.

~vlm.35. The mundane egg resembles the peahen's egg, and the spirit of god is as the yolk of that egg; it abounds with many things like the variegated feathers of the peacocks, all which serve but to mislead us to error. Know therefore there is no difference in outward form and internal spirit of the world, as there is none in the outer peacock and the inner-yolk.

~sv.34-35 The infinite consciousness pervades the entire universe, and the universe exists in the infinite consciousness. The relationship is one of diversity and non-diversity — just as the numerous parts of the peacock are in the one egg-substance. Where is the diversity in all this?

 

 

om

 

 

DAILY READINGS mn 11September

 

fm3092 1.sp11 manas.MIND .z37

https://www.dropbox.com/s/rgjnpptbbcqi7w4/fm3092%201.sp11%20manas.MIND%20.z37.docx?dl=0

fm6048 2.sp11 The UNITY of SELF & the brahman.IMMENSITY .z20

https://www.dropbox.com/s/8pa7fuh9k9qtwe3/fm6048%202.sp11%20%20SELF%20%26%20the%20brahman.IMMENSITY%20.z20.docx?dl=0

fm7143 3.sp09...11 Consciousness in the World .z83

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत्

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

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fm6047 2.sp10 About the STONE .z35.docx

Jiva Das

unread,
Sep 10, 2021, 12:52:01 PMSep 10
to yoga vasishtha

 

FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0

FM6047 ABOUT THE STONE 2.SP10 .z35

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DN6047 ABOUT THE STONE 2.SP10

वसिष्ठ उवाच

vasiSTha uvAca |

चित्तत्वस्य फलस्य.इव चितः स्वाप.अपर.क्रमात्

cittatvasya phalasya.iva cita: svApa.apara.kramAt |

स्वसत्ता.संनिवेशेन यः * सर्ग* इति स्थितः ॥६।४७।१॥

svasattA.saMnivezena ya: sa* sarga* iti sthita: ||6|47|1||

देश.काल.क्रिय.आदीनाम् अपि न्मय.रूपतः

deza.kAla.kriya.AdInAm api tat.maya.rUpata: |

"इदम् अन्यद् इदम् .अन्यद् इति .त्र.उपपद्यते ॥६।४७०२॥

"idam anyat.idam ca.anyat".iti na.atra.upapadyate ||6|47|2||

समस्त.शब्द.शब्द.अर्थ=वासना.कलना.विदः

samasta.zabda.zabda.artha=vAsanA.kalanA.vida: |

एक.आत्मत्वाद् अच् च.इदम् इति संकथ्यते कथम् ॥६।४७०३॥

"eka.AtmatvAt.asat.ca.idam".iti saMkathyate katham ||6|47|3||

फलस्य.अन्तः.संनिवेशः ना.अनुक्रमतो यथा

phalasya.anta:.saMniveza:.nAma.anukramata:.yathA |

चितः स्वसत्ता.नता.नाना नाना स्थिता तथा ॥६।४७०४॥

cita: svasattA.ghanatA.a.nAnA nAnA sthitA tathA ||6|47|4||

अनाना.एव.अपि नाना.एव क्षुब्धा.इव.अक्षुभिता.एव

a.nAnA.eva.api nAnA.eva kSubdhA.iva.akSubhitA.eva ca |

यथा फल.अन्तः.स्व.असत्ता चिद्.अन्तः सिद्धयस् तथा ॥६।४७०५॥

yathA phala.anta:.sva.asattA cit.anta: siddhaya:.tathA ||6|47|5||

जगत्.नागरम् आदर्शे चितः सर्वम् प्रतिबिम्बितम्

jagat.nAgaram Adarze cita: sarvam pratibimbitam |

कचति.इव.कचद् अपि शिला.अन्तः=संविनेशवत् ॥६।४७०६॥

kacati.iva.a.kacat.api zilA.anta:=saMvinezavat ||6|47|6||

परमे चिन्.मणौ सन्ति जगत्.कोटि.शतान्य् अपि

parame cit.maNau santi jagat.koTi.zatAni.api |

चिन्तामणाउ.अनन्तानि फलानि.इव.अर्पितान्य् अलम् ॥६।४७०७॥

cintAmaNAu.anantAni phalAni.iva.arpitAni.alam ||6|47|7||

चित्.समुद्रक* एव.इदम् द् अङ्ग.उत्कीर्णम् आततम्

cit.samudraka* eva.idam tat.aGga.utkIrNam Atatam |

जगत्.मौक्तिकम् आभाति तत्.अंशमयम् अन्यवत् ॥६।४७०८॥

jagat.mauktikam AbhAti tat.aMzamayam anyavat ||6|47|8||

अहोरात्रम् विकरयन् वेदना.वेदनान्य् अलम्

ahorAtram vikarayan vedanA.avedanAni.alam |

चिद्.आदित्यः स्थितो भास्वान् जगद् द्रव्याणि दर्शयन् ॥६।४७०९॥

cit.Aditya: sthita:.bhAsvAn jagat.dravyANi darzayan ||6|47|9||

समुद्र.कोटर.आवर्त.यः.स्पन्द.विलासवत्

samudra.koTara.Avarta.paya:.spanda.vilAsavat |

अनाना.एव नाना चिच्*छिला.अन्तः संनिवेश्वत् ॥६।४७१०॥

a.nAnA.eva ca nAnA cit*zilA.anta: saMnivezvat ||6|47|10||

द् अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका

yat.asti tat.citi zilA.zarIre zAlabhaJjikA |

न् न.स्ति तत्.चिति शिला.शरीरे शालभञ्जिका ॥६।४७११॥

yat.na.asti tat.citi zilA.zarIre zAlabhaJjikA ||6|47|11||

भाव.भावेषु त् सत्यम् चिन्.मज्जा.ल्पम् एव तत्

bhAva.abhAveSu yat satyam cit.majjA.kalpam eva tat |

मज्जा.सारा पदार्थ.श्रीस् तन्मयम् स्यात् तदेव हि ॥६।४७१२॥

majjA.sArA padArtha.zrI:.tat.mayam syAt tadeva hi ||6|47|12||

द्म.नाना.दिग्.अब्द.र्थस् त्यक्त्वा द् वच्*छिला.उदरम्

padma.nAnA.dik*abda.artha:.tyaktvA yat.vat*zilA.udaram |

नाना द् वद् इदम् नाना द् एन्मयम् अद्वयम् ॥६।४७१३॥

nAnA tat.vat.idam nAnA tat.etat.mayam advayam ||6|47|13||

नाना.प्य् एकतया.अनाना द्म.बिम्बम् शिला.उदरम्

nAnA.api.ekatayA.anAnA padma.bimbam zilA.udaram |

यथा द् अ.विभाग.आत्म तथा.इदम् चिद्.घ.अन्तरम् ॥६।४७१४॥

yathA tat.a.vibhAga.Atma tathA.idam cit.ghana.antaram ||6|47|14||

यथा.अमल.यः.कोशः स्थल.धियाम् तु भानु.भाः

yathA.amala.paya:.koza: sthala.dhiyAm tu bhAnu.bhA: |

सन्न् ए.सन्न् इ.एवम् चिन् न.एव त्वम् द्.अद् वपुः ॥६।४७१५॥

san.eva.asan*.iva.evam cit.na.eva tvam sat.asat.vapu: ||6|47|15||

यथा संयक्.यः.राशिः कोटरे कलन.उन्मुखम्

yathA saMyak.paya:.rAzi: koTare kalana.unmukham |

द्रवत्वात्.स्पन्दते.स्पन्दम् तथा.इदम् चिद्.घ.अन्तरम् ॥६।४७१६॥

dravatvAt spandate.a.spandam tathA.idam cit.ghana.antaram ||6|47|16||

चिच्*छिला.शङ्ख.द्म.ओघः.न्मयत्वे.अपि.तन्मयः

cit*zilA.zaGkha.padma.ogha:.tan.mayatve.api.a.tanmaya: |

जगत्.विद्धि .द्म.आदि.दार्थम् चित्.छिल.अन्तरम् ॥६।४७१७॥

jagat.viddhi sa.padma.Adi.padArtham cit.chila.antaram ||6|47|17||

महा.शिला.नो ऽप्य् एष चिद्.घ.स्थम् शिला.उदरम्

mahA.zilA.ghana:.api.eSa* cit.ghana.stham zilA.udaram |

.न्ध्रो निर्द्वयो ऽच्छो ऽजः संशान्तः संनिवेशवत् ॥६।४७१८॥

a.randhra:.nirdvaya:.accha:.a.ja: saMzAnta: saMnivezavat ||6|47|18||

तपति.इदम् जगत्.ब्रह्म शरत्.काल* इव.अमलम्

tapati.idam jagat.brahma zarat.kAla* iva.amalam |

स्फुरति.इदम् जगत्.ब्रह्म सौम्यः सोम* इव द्रुतः ॥६।४७१९॥

sphurati.idam jagat.brahma saumya: soma* iva druta: ||6|47|19||

ब्रह्मणि.इदम् सुषुप्त.आभम् .स्ति..नाशम् शिल.अब्जवत्

brahmaNi.idam suSupta.Abham na.asti.a.nAzam zila.abjavat |

ब्रह्मत्वम् ब्रह्मणि यथा तथा.एव.इदम् जगत्.स्थितम् ॥६।४७२०॥

brahmatvam brahmaNi yathA tathA.eva.idam jagat sthitam ||6|47|20||

नानयोर् विद्यते भेदस् तरु.पादपयोर् इ

nAnayo:.vidyate bheda:.taru.pAdapayo:.iva |

यानि.इमानी जगन्ति.इह .न्यत्.तानि चिद्.आकृतेः ॥६।४७२१॥

yAni.imAnI jaganti.iha na.anyat tAni cit.AkRte: ||6|47|21||

भाव.अभाव.आदि .अस्त्य् षाम् तस्या इव कदाचन

bhAva.abhAva.Adi na.asti.eSAm tasyA* iva kadA.cana |

ब्रह्मैव जगद् आभासं मरु.तापो यथा जलम् ॥६।४७२२॥

brahmaiva jagat.AbhAsam maru.tApa:.yathA jalam ||6|47|22||

ब्रह्मैव आलोकनाच्*छुद्धम् भवति.अम्बु यथातपः

brahmaiva.AlokAt*zuddham bhavati.ambu yathAtapa: |

मेरु.आदेः.तृण.गुल्म.आदेः.चित्त.आदेः.जगतो ऽपि ॥६।४७२३॥

meru.Ade:.tRNa.gulma.Ade:.citta.Ade:.jagata:.api ca ||6|47|23||

परम.अम्बु.विभागेन यत्.रूपम् तत्.परम् विदुः

parama.ambu.vibhAgena yat.rUpam tat.param vidu: |

त् समूहः.तदेव.उच्चैः.चित्तम् मेरु.तृण.आदिकम् ॥६।४७२४॥

tat samUha:.tadeva.uccai:.cittam meru.tRNa.Adikam ||6|47|24||

यत्.सौक्ष्म्ये ऽपि हि सार.आत्म स्थौल्ये सारतरम् हि तत्

yat saukSmye.api hi sAra.Atma sthaulye sArataram hi tat |

यथा रस.आत्मिका शक्तिः परमाणुतया.अनघ ॥६।४७२५॥

yathA rasa.AtmikA zakti: paramANutayA.anagha ||6|47|25||

स्थिता जगत्.दार्थेषु पायसी ब्रह्मता तथा

sthitA jagat.padArtheSu pAyasI brahmatA tathA |

स.शक्तिः.यथा नाना.तृण.गुल्म.लता.अम्भसाम् ॥६।४७२६॥

rasa.zakti:.yathA nAnA.tRNa.gulma.latA.ambhasAm ||6|47|26||

तथा नानातया.उदेति सा.एव..सा.एव.इव ब्रह्मता

tathA nAnAtayA.udeti sA.eva.a.sA.eva.iva brahmatA |

या.एषा रूप.विलासानाम् आलोक.रमाणुता ॥६।४७२७॥

yA.eSA rUpa.vilAsAnAm Aloka.paramANutA ||6|47|27||

गुण.गुणि.र्थ.सत्ता.आत्म.रूपिणि.आसाम् परात्मता

guNa.guNi.artha.sattA.Atma.rUpiNi.AsAm parAtmatA |

चिति चित्ते.अस्ति मेरु.आदि द् अभिव्यञ्जन.आत्मनि ॥६।४७२८॥

citi citte.asti meru.Adi tat.abhivyaJjana.Atmani ||6|47|28||

पिच्छापक्ष.ओघ.काठिन्यम् मयूर.अण्ड.से यथा

picchApakSa.ogha.kAThinyam mayUra.aNDa.rase yathA |

चिति त्त्वे ऽस्ति नानाता द् अभिव्यञ्जन.आत्मनि ॥६।४७२९॥

citi tattve.asti nAnAtA tat.abhivyaJjana.Atmani ||6|47|29||

विचित्र.पिच्छिका.पुञ्जो मयूरा.अण्ड.से यथा

vicitra.picchikA.puJja:.mayUrA.aNDa.rase yathA |

यथा नाना.आत्मिके ह्य् ए ह्य्.अण्ड.स.बर्हिते ॥६।४७३०॥

yathA nAnA.Atmike hi.eva barhi.aNDa.rasa.barhite ||6|47|30||

विवेक.दृष्ट्या दृष्टे ते तथा ब्रह्म जगत्.स्थितम्

viveka.dRSTyA dRSTe te tathA brahma jagat.sthitam |

स.नानातो ऽपि..नानातो यथा.अण्ड.स.बर्हिणः ॥६।४७३१॥

sa.nAnAta:.api.a.nAnAta:.yathA.aNDa.rasa.barhiNa: ||6|47|31||

अद्वैत.द्वैत.सत्ता.आत्मा तथा ब्रह्म जगद् भ्रमः

advaita.dvaita.sattA.AtmA tathA brahma jagat.bhrama: |

यथा द् असतोः सत्ता समतायाम् अवस्थितिः ॥६।४७३२॥

yathA sat.asato: sattA samatAyAm avasthiti: ||6|47|32||

यतः द् असतो रूपम् भाव.स्थम् विद्धि तम् परम्

yatas sat.asato rUpam bhAva.stham viddhi tam param |

नाना.अनाना.आत्मकम् इदम् त्व् अनुभूतम् .सम्भवम् ॥६।४७३३॥

nAnA.anAnA.Atmakam idam tu.anubhUtam na.sambhavam ||6|47|33||

चिज् जद् वलनम् पश्य र्ह्य् अण्डे स.बर्हिणम्

cit.jagat.valanam pazya barhI.aNDe rasa.barhiNam |

यथा जगति चित्तत्वम् चित्तत्वे ज् जत् तथा

yathA jagati cittatvam cittatve yat.jagat tathA |

नाना.नाना.आत्मक.एकम् मयूर.अण्ड.सो यथा ॥६।४७३४॥

nAnA.anAnA.Atmaka.ekam ca mayUra.aNDa.rasa:.yathA ||6|47|34||

नाना.दार्थ.भ्रम.पिच्छ.पूर्णा

nAnA.padArtha.bhrama.piccha.pUrNA

जगन्.मयूरा.अण्ड.रसश्.चिद् आद्या

jagat.mayUrA.aNDa.rasa:.cit.AdyA |

मयूर.रूपम् त्व् अमयूरम् न्तः

mayUra.rUpam tu.a.mayUram anta:

सत्तापदम् विद्धि कुतो ऽस्ति भेदः ॥६।४७३५॥

sattApadam viddhi kutas.asti bheda: ||6|47|35||

 

om

 

 

 

FM.6.47

 

ABOUT THE STONE

 

VASISHTHA said—

 

चित्तत्वस्य फलस्य.इव चितः स्वाप.अपर.क्रमात्

cittatvasya phalasya.iva cita: svApa.apara.kramAt |

स्वसत्ता.संनिवेशेन यः * सर्ग* इति स्थितः ॥६।४७१॥

svasattA.saMnivezena ya: sa* sarga* iti sthita: ||6|47|1||

.

cittatvasya phalasya iva – as.if of the fruit of Affectivity

cita: . of Consciousness

svApa.apara.kramAt – thru the course of dream.difference

sva.sattA.saMnivezena ya: – what is by its own Suchness.form/basis

sa sarga iti sthita: – the sargaCreation is situate thus

.

*sv.1.3 VASISTHA continued: Time, space and other factors in this so.called creation (which is in truth another aspect of the same consciousness) are none other than consciousness. When it is realised that all these are but thoughts and notions and that the self is one and indivisible, how then are these regarded as unreal?

*vlm. The great category of the Intellect which is compared with the belfruit or wood apple, contains the universe as its own matter and marrow within Itself; and it broods upon the same: as in its dream (by forgetfulness of its own nature of omniscience before which everything is present).

 

देश.काल.क्रिय.आदीनाम् अपि न्मय.रूपतः

deza.kAla.kriya.AdInAm api tat.maya.rUpata: |

"इदम् अन्यद् इदम् .अन्यद् इति न.अत्र.उपपद्यते ॥६।४७०२॥

"idam anyat.idam ca.anyat".iti na.atra.upapadyate ||6|47|2||

.

deza.kAla.kriya.AdInAm api tat.maya.rUpata: "idam anyat.idam ca.anyat" iti na.atra.upapadyate

.

Place + Time = Action

such as This are only forms of That

:

the case of "This is another, and this is another" does not occur

.

*vlm. All space and time and action and motion being but forms of itself,

there can be no distinction of them in the intellect.

 

समस्त.शब्द.शब्द.अर्थ=वासना.कलना.विदः

samasta.zabda.zabda.artha=vAsanA.kalanA.vida: |

एक.आत्मत्वाद् अच् च.इदम् इति संकथ्यते कथम् ॥६।४७०३॥

"eka.AtmatvAt.asat.ca.idam".iti saMkathyate katham ||6|47|3||

.

samasta.zabda.zabda.artha=vAsanA.kalanA.vida: .

Of/by the whole.word.word.meaning=Vâsanâ.Trace.imagining==knowers

eka.Atma.tvAt –

thru the single nature of Self

"this is notSo"

samkathyate katham –

how can it be said?

*vlm.3. All words and their senses, and all acts of volition, imagination and perception, being actions of the intellect, they can not be unrealities in any respect. (Nothing proceeding from the real one is ever unreal).

 

फलस्य.अन्तः.संनिवेशः ना.अनुक्रमतो यथा

phalasya.anta:.saMniveza:.nAma.anukramata:.yathA |

चितः स्वसत्ता.नता.नाना नाना स्थिता तथा ॥६।४७०४॥

cita: svasattA.ghanatA.a.nAnA nAnA sthitA tathA ||6|47|4||

.

phalasya.anta:.saMniveza:.nAma.anukramata:.yathA cita: svasattA.ghanatA

a.nAnA nAnA sthitA tathA

.

the architecture of the Bilva fruit

exemplifies

for Consciousness

the state where Ur.own.being is a thickening cloud

unvarious as.various in that state

...

.

*vlm.4. As the substance contained in a fruit, passes under the several names of the kernel, pith and marrow and seeds; so the pith and marrow of the solid intellect being but one and the same thing, takes many names according to their multifarious forms.

*sv. In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion.

 

अनाना.एव.अपि नाना.एव क्षुब्धा.इव.अक्षुभिता.एव

a.nAnA.eva.api nAnA.eva kSubdhA.iva.akSubhitA.eva ca |

यथा फल.अन्तः.स्व.असत्ता चिद्.न्तः सिद्धयस् था ॥६।४७०५॥

yathA phala.anta:.sva.asattA cit.anta: siddhaya:.tathA ||6|47|5||

.

...

.

a.nAnA.eva.api nAnA.eva – as.various yet unvarious =

kSubdhA.iva.akSubhitA.eva ca – as.if disturbed though undisturbed =

yathA phala.anta:.sva.asattA .

as in the fruit of the state of Ur.own.unBeing =

cit.anta: siddhaya:.tathA – in the Consciousness there are Powers thus

thus in Consciousness are results.

#niSpatti .f.. coming out or forth, completion, result.

*AB. siddhaya: saMniveza.niSyattaya: ||6|47| [sic. = niSpattaya: ???]

*vlm.5. A thing though the same, has yet different names according to its different states and changes of form; and as it is with the contents of a fruit, so it is with the subjects included under the intellect.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

#kSubh – to shake, tremble —>#kSubdha .adj.. agitated, shaken • expelled (as a king) • agitated (mentally), excited, disturbed (in comp. with citta or manas) • m. the churning.stick • a kind of coitus. — kSubdhatA f. agitation. #kSubh – to shake, tremble —>#kSubhita .mfn.. agitated, shaken, tossed, set in motion *mbh.KSS.&c.; agitated (mentally), disturbed, frightened, alarmed, afraid (mostly in comp.) *paJcat.KSS.; angry, enraged W. • #samkSubdha, y3043.015.

 

जगत्.नागरम् आदर्शे चितः सर्वम् प्रतिबिम्बितम्

jagat.nAgaram Adarze cita: sarvam pratibimbitam |

कचति.इव.कचद् अपि शिला.अन्तः=संविनेशवत् ॥६।४७०६॥

kacati.iva.a.kacat.api zilA.anta:=saMvinezavat ||6|47|6||

.

the world.city in a mirror =

cita: sarvam pratibimbitam – is entirely a reflection in Consciousness =

kacati.iva.a.kacat.api – it shines though not shining =

zilA.anta:=saMvineza.vat – as the internal constitution of the Stone.

*vlm.6. The intellect reflects its image in the mirror of the world, as these sculptured images are exprest in a slab of stone.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

#viz – to enter —>#niviz – entering into —>#saMniviz . together —>#saMniveza –m.. entering or sitting down together, entrance into, settlement (acc. with #>kR √कृ vi>dhA or वि. √धा, "to take up a position, settle down"); seat, position, situation (ifc."situated in or on"); • saMnivesha.Constitution (of the Bilva fruit), #phalasya.anta:saMniveza, y6047.004 • Construction personified (as son of #tvaSTR and #racanA); form, figure, appearance. •.

 

परमे चिन्.मणौ सन्ति जगत्.कोटि.शतान्य् अपि

parame cit.maNau santi jagat.koTi.zatAni.api |

चिन्तामणाउ.अनन्तानि फलानि.इव.अर्पितान्य् अलम् ॥६।४७०७॥

cintAmaNAu.anantAni phalAni.iva.arpitAni.alam ||6|47|7||

.

parame cit.maNau santi jagat.koTi.zatAni.api –

there are a thousand *koTi.s of worlds in the supreme consciousness.jewel =

cintAmaNau.anantAni phalAni.iva.arpitAni.alam –

just as there are endless numbers of fruits sought in the #cintAmaNi wishing.stone.

*vlm.7. The brilliant gem of the supreme intellects produces myriads of worlds in itself; as the gem of your minds casts the reflection of every object of our desire and imagination.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

 

चित्.समुद्रक* एव.इदम् द् अङ्ग.उत्कीर्णम् आततम्

cit.samudraka* eva.idam tat.aGga.utkIrNam Atatam |

जगत्.मौक्तिकम् आभाति तत्.अंशमयम् अन्यवत् ॥६।४७०८॥

jagat.mauktikam AbhAti tat.aMzamayam anyavat ||6|47|8||

.

cit.samudraka eva.idam tat.aGga.utkIrNam Atatam

jagan.mauktikam AbhAti . the world.pearl appearing =

tat.aMzamayam anyavat

.

*vlm.8. The casket of the intellect contains the spacious world, which is set in it as a bigpearl of vast size; it is but a part of the other, though appearing as distinct and different from the other.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the same time there is the notion of potential diversity (of flowers, fruits) supposedly present in the seed. Even so, cosmic consciousness is one, devoid of diversity; yet the universe of diversity is said to exist only in notion. he stone is single; the notion of numerous lotuses arises only in relation to that single stone. Even so the notion of diversity arises in consciousness without causing diversity.

 

अहोरात्रम् विकरयन् वेदना.वेदनान्य् अलम्

ahorAtram vikarayan vedanA.avedanAni.alam |

चिद्.आदित्यः स्थितो भास्वान् जगद् द्रव्याणि दर्शयन् ॥६।४७०९॥

cit.Aditya: sthita:.bhAsvAn jagat.dravyANi darzayan ||6|47|9||

.

like day and night

becoming all that's known or unknown

:

a shining consciousness.sun

lighting the things of the world

...

*vlm. ... it brings on the days and nights by turns, to show and hide them to and from our view.

 

समुद्र.कोटर.आवर्त.यः.स्पन्द.विलासवत्

samudra.koTara.Avarta.paya:.spanda.vilAsavat |

अनाना.एव नाना चिच्*छिला.अन्तः संनिवेश्वत् ॥६।४७१०॥

a.nAnA.eva ca nAnA cit*zilA.anta: saMnivezvat ||6|47|10||

.

samudra.sea.koTara.Avarta.paya:.water.spanda.vilAsavat

a.nAnA.eva ca nAnA

cit

zilA.anta: saMnivezvat .

.

in an ocean.hollow eddies of water spin & play

unvarious yet various

like the content of the Consciousness.stone

...

*vlm. As the waters of an eddy whirl and hurl down into the vortex of the sea,

so do these worlds roll and revolve in the cavity of the intellect...

 

द् अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका

yat.asti tat.citi zilA.zarIre zAlabhaJjikA |

न् न.अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका ॥६।४७११॥

yat.na.asti tat.citi zilA.zarIre zAlabhaJjikA ||6|47|11||

.

yat.asti . what is =

tat.citi

zilA.zarIre . i the Stone body =

zAlabhaJjikA – a statue +

yan.na.asti . which is not =

tat.citi

zilA.zarIre . i the Stone body =

zAlabhaJjikA – a statue.

*vlm.11. The body of the stone like intellect contains the marks of whatever is existent in present creation; as also of all that is inexistent at present. (i. e. the marks of all past and future creation. (The omniscience of the divine intellect has all thing present before it, wheather they are past and gone or to come to being hereafter).

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

#zAlabhaJjikA .f.. an image or figure made of zAl wood; a kind of game played in the east of India uN.2.32; a harlot, courtezan; .prakhya adj. resembling the above game; zAlabhaJjikAya Nom. adj. .yate, to be like a statue (v.l. #zali.bh..) •.• asti kajjala.paGka.adrer iva *ugrA zAla.bhaJjikA y3068.002.

 

भाव.भावेषु त् सत्यम् चिन्.मज्जा.ल्पम् एव तत्

bhAva.abhAveSu yat satyam cit.majjA.kalpam eva tat |

मज्जा.सारा पदार्थ.श्रीस् तन्मयम् स्यात् तदेव हि ॥६।४७१२॥

majjA.sArA padArtha.zrI:.tat.mayam syAt tadeva hi ||6|47|12||

.

bhAva.abhAveSu yat satyam cit.majjA.kalpam eva tat majjA.sArA padArtha.zrI:

tat.mayam syAt tat.eva hi

.

*vlm.12. All real essence is the substance of the apple.like Intellect, whether it is in being or not being and all objects whether inesse or non esse, obtain their form and figure according to the pith and marrow of that intellectual fruit. (All outward forms are the types of the intellectual archetype).

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

#majj – to sink, plunge. —>majjan, #majjA –m.. (lit., "sunk or seated within") the marrow of bones (also applied to the pith of plants) RV. &c. (according to .SBr. &c one of the 5 elements or essential ingredients of the body ; in the later medical system that element which is produced from the bones and itself produces semen .suzr.).

 

द्म.नाना.दिग्.अब्द.र्थस् त्यक्त्वा द् वच्*छिला.उदरम्

padma.nAnA.dik*abda.artha:.tyaktvA yat.vat*zilA.udaram |

नाना द् वद् इदम् नाना द् एन्मयम् अद्वयम् ॥६।४७१३॥

nAnA tat.vat.idam nAnA tat.etat.mayam advayam ||6|47|13||

.

padma.nAnA.diz.abda.artha: . ... lotus.various =

tyaktvA yat.vat.chila.udaram . having forsaken in.which.way the heart of the Stone +

nAnA tat.vat.idam nAnA . various in that way is this too various =

tat.etan.mayam a.dvayam – that mode of this is non.dual

.

*vlm.13. As the lotus loses its own and seperate entity by its being embodied in the stone, so do all these varieties of existence lose their difference by their being engrossed into the unity of the intellectual substance.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

*VA. as inside of stone, having left the meaning of “lotus” etc., is non.dual cit so also the world, negating division and variety, is the non.dual cit only

*AS: The first line completes the line from v. 12.


The essential meaning of objects like lotus etc. leaving the inside of stones (i.e. leaving their false state becomes one with it!)
The second line starts a new sentence.
Likewise, all this variety of things, these or those are essentially it and indistinct from it (continued in the next)
 

नाना.प्य् एकतया.अनाना द्म.बिम्बम् शिला.उदरम्

nAnA.api.ekatayA.anAnA padma.bimbam zilA.udaram |

यथा द् अ.विभाग.आत्म तथा.इदम् चिद्.घ.अन्तरम् ॥६।४७१४॥

yathA tat.a.vibhAga.Atma tathA.idam cit.ghana.antaram ||6|47|14||

.

nAnA.apy . tho various =

ekatayA.anAnA . not various thru oneness =

padma.bimbam . lotus.image =

zila.udaram – within the Stone =

yathA tad . as that =

a.vibhAga.Atma

tathA.idam cit.ghana.antaram – thus this within thick Consciousness

.

*vlm.14. As the diversity of the lotus changes to the identity of the stone, by its union with and entrance into its cavity; so the varieties of creation, become all one in the solid mass of the Divine Intellect.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

##bhaj .> #vibhaj .> #vibhAga: . outspread.portion . distribution, e.g. inheritance • division (.> #vibhAgena . separately) • distinction, difference, tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA.moha=nivRttaye ||6|47| y6053.021 • .> #logical difference, disjunction (opp. to saM.yoga सं.योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68.

 

यथा.अमल.यः.कोशः स्थल.धियाम् तु भानु.भाः

yathA.amala.paya:.koza: sthala.dhiyAm tu bhAnu.bhA: |

सन्न् ए.सन्न् इ.एवम् चिन् न.एव त्वम् द्.अद् वपुः ॥६।४७१५॥

san.eva.asan*.iva.evam cit.na.eva tvam sat.asat.vapu: ||6|47|15||

.

yathA.amala.paya:koza: . it's like a clear sheet of water =

sthala.dhiyAm tu bhAnu.bhA: . but to those who think it dry it is sunshine +

san eva asan iva . being as.if not.being, =

evam cit . such is Consciousness. =

na.eva tvam sat.asad.vapu: . you are not this real/unreal body.

*vlm.15. As the mirage appears to be a sheet of water to the thirsty dear, while it is known to the intelligents to be the reflexion of the solar rays on the sandy desert; so does the reality appear as unreal and the unreal as real to the ignorant; while in truth there is neither the one nor the other here, except the images of the Divine Mind.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

*VA. like ignorant see pure water in a mirage, intelligent ones see flat desert, and wise see shine of the sun, so also you see your real.unreal body as non.cit only, such as it

being like non.real, unreal.

*AS: Just as the intense rays of the sun (bhAnubhAH) appear like a body of clear water, even sat appears like asat and similarly, you are only the cit and not this unreal body.

 

यथा संयक्.यः.राशिः कोटरे कलन.उन्मुखम्

yathA saMyak.paya:.rAzi: koTare kalana.unmukham |

द्रवत्वात्.स्पन्दते.स्पन्दम् तथा.इदम् चिद्.घ.अन्तरम् ॥६।४७१६॥

dravatvAt spandate.a.spandam tathA.idam cit.ghana.antaram ||6|47|16||

.

yathA

samyak.payo.rAzi: koTare kalana.unmukham

dravatvAt spandate.a.spandam

tathA

idam cit.ghana.antaram – is this within the cloud of Consciousness.

*vlm.16. As the body of waters fluctuates itself (owing to the fluidity of the element); so is there oscillation in the solidity of the Divine Intellect (owing to its spiritual nature).

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

 

चिच्*छिला.शङ्ख.द्म.ओघः.न्मयत्वे.अपि.तन्मयः

cit*zilA.zaGkha.padma.ogha:.tan.mayatve.api.a.tanmaya: |

जगत्.विद्धि .द्म.आदि.दार्थम् चित्.छिल.अन्तरम् ॥६।४७१७॥

jagat.viddhi sa.padma.Adi.padArtham cit.chila.antaram ||6|47|17||

.

cit.chilA.zaGkha.padma.ogha: tan.mayatve.api.a.tanmaya: jagat.viddhi sa.padma.Adi.padArtham cit.chila.antaram

.

*vlm.17.18a. The lotuses and conch.shells are of the same substance, as the stone in which they are carved and engraved; but the world and all its contents that contained in the intellect are neither of the same substance nor of the same nature: (because of their perishableness).

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

 

महा.शिला.नो ऽप्य् एष चिद्.घ.स्थम् शिला.उदरम्

mahA.zilA.ghana:.api.eSa* cit.ghana.stham zilA.udaram |

.न्ध्रो निर्द्वयो ऽच्छो ऽजः संशान्तः संनिवेशवत् ॥६।४७१८॥

a.randhra:.nirdvaya:.accha:.a.ja: saMzAnta: saMnivezavat ||6|47|18||

.

mahA.zilA.ghana:.api.eSa: cit.ghana.stham zilA.udaram a.randhra: nirdvaya:.accha:.a.ja: saMzAnta: saMnivezavat

.

*vlm.17.18a. The lotuses and conch.shells are of the same substance, as the stone in which they are carved and engraved; but the world and all its contents that contained in the intellect are neither of the same substance nor of the same nature: (because of their perishableness).

*vlm.18b.19a. Again the big block of stone which serves for the comparison of the divine Intellect, is itself contained in the same; and while the figures of the former are carved out of its body, those of the latter are eternally inherent in it.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

**VA . the solidity of the great stone is (from the highest

standpoint) is the solidity of cit.

It is continual, non.dual, uncut, unborn and peaceful

*AS: Serious typos in second line:


This great stone continuous (arandhra: = without holes) is indistinct (nirdvaya) from the cit which forms its inside, clear, unborn like a calm enclosure.

 

तपति.इदम् जगत्.ब्रह्म शरत्.काल* इव.अमलम्

tapati.idam jagat.brahma zarat.kAla* iva.amalam |

स्फुरति.इदम् जगत्.ब्रह्म सौम्यः सोम* इव द्रुतः ॥६।४७१९॥

sphurati.idam jagat.brahma saumya: soma* iva druta: ||6|47|19||

.

tapati.idam jagat.brahma zarat.kAla iva.amalam sphurati.idam jagat.brahma saumya: soma iva druta:

.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

*vlm.18b.19a. Again the big block of stone which serves for the comparison of the divine Intellect, is itself contained in the same; and while the figures of the former are carved out of its body, those of the latter are eternally inherent in it.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so is diversity in relation to the infinite consciousness. All this is indeed brahman, the infinite consciousness.

 

ब्रह्मणि.इदम् सुषुप्त.आभम् न.अस्ति..नाशम् शिल.अब्जवत्

brahmaNi.idam suSupta.Abham na.asti.a.nAzam zila.abjavat |

ब्रह्मत्वम् ब्रह्मणि यथा तथा.एव.इदम् जगत्.स्थितम् ॥६।४७२०॥

brahmatvam brahmaNi yathA tathA.eva.idam jagat sthitam ||6|47|20||

.

brahmaNi.idam suSupta.Abham

na.asti.a.nAzam zila.abjavat

brahmatvam brahmaNi

yathA

tathA.eva.

idam jagat sthitam – .

*vlm.19b.20a. This creation of god is as bright as the autumnal sky and it is as fair as the liquid beams of the moon. (It means to say, says the gloss, that god shines in his form of the world jagat Brahma or god identified with the world which is the doctrine of cosmotheism).

*vlm.20b.21a. The world is eternally situated in god, as the figures in the stone which are never effaced; the world is as inseparably connected with the Deity, as the god head of god with himself

*sv.20.23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world.appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

नानयोर् विद्यते भेदस् तरु.पादपयोर् इ

nAnayo:.vidyate bheda:.taru.pAdapayo:.iva |

यानि.इमानी जगन्ति.इह न.अन्यत्.तानि चिद्.आकृतेः ॥६।४७२१॥

yAni.imAnI jaganti.iha na.anyat tAni cit.AkRte: ||6|47|21||

.

nAnayo:.vidyate bheda: . between two varieties there is known.to.be a distinction =

taru.pAdapayo:.iva . as between taru "tree" and pada.pa "foot.drinker" +

yAni.imAnI jaganti.iha

na.anyat tAni cidAkRte: . .

*vlm.20b.21a. The world is eternally situated in god, as the figures in the stone which are never effaced; the world is as inseparably connected with the Deity, as the god head of god with himself

*vlm.21b.22a. There is no difference of these, as there is none between the tree and its plant; all the worlds that are seen all abouts, are not disjoined from Divine Intellect.

*sv.20.23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world.appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

भाव.अभाव.आदि न.अस्त्य् षाम् तस्या इव कदाचन

bhAva.abhAva.Adi na.asti.eSAm tasyA* iva kadA.cana |

ब्रह्मैव जगद् आभासं मरु.तापो यथा जलम् ॥६।४७२२॥

brahmaiva jagat.AbhAsam maru.tApa:.yathA jalam ||6|47|22||

.

bhAva.abhAva=Adi na.asti.eSAm tasyA: iva kadA.cana

brahmÂ.eva jagat.AbhAsa.projection/appearance.m

maru.tApa:.yathA jalam – .

*vlm.21b.22a. There is no difference of these, as there is none between the tree and its plant; all the worlds that are seen all abouts, are not disjoined from Divine Intellect.

*vlm.22b.23a. These as well as the Intellect have neither their production nor destruction at any time, because of their subsistence in the spirit of god, which shows them in their various forms, as the heat of the sun exhibits a sheet of water in the sandy desert.

*sv.20.23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world.appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

ब्रह्मैव आलोकनाच्*छुद्धम् भवति.अम्बु यथातपः

brahmaiva.AlokAt*zuddham bhavati.ambu yathAtapa: |

मेरु.आदेः.तृण.गुल्म.आदेः.चित्त.आदेः.जगतो ऽपि ॥६।४७२३॥

meru.Ade:.tRNa.gulma.Ade:.citta.Ade:.jagata:.api ca ||6|47|23||

.

brahmaiva – only brahmic =

AlokAt.zuddham bhavati.ambu

yathAtapa:

meru.Ade: . of Meru and the like =

tRNa.gulma.Ade: . of grass and shrubs and the like =

citta.Ade: . of affective mind and the like =

jagata:.api ca . and even of the world....

*vlm.22b.23a. These as well as the Intellect have neither their production nor destruction at any time, because of their subsistence in the spirit of god, which shows them in their various forms, as the heat of the sun exhibits a sheet of water in the sandy desert.

*vlm.23b.24a. The world with all its solid rocks, trees and plants, dissolves into the Divine Intellect at the sight of the intelligent, as the hard hail stones are seen to melt into the liquid and pure water. (All solids vanish into subtle air).

*sv.20.23 Even as the notion of the existence of lotuses in the stone does not destroy the stone, brahman is unaffected by world.appearance which exists as the very nature of brahman in brahman. There is no essential difference in truth between brahman and the world: they are synonyms. When the reality is thus seen, brahman alone is seen.

 

परम.अम्बु.विभागेन यत्.रूपम् तत्.परम् विदुः

parama.ambu.vibhAgena yat.rUpam tat.param vidu: |

त् समूहः.तदेव.उच्चैः.चित्तम् मेरु.तृण.आदिकम् ॥६।४७२४॥

tat samUha:.tadeva.uccai:.cittam meru.tRNa.Adikam ||6|47|24||

.

parama.ambu.vibhAgena

yat.rUpam

tat.param vidu: . is known as <tatpara> =

tat samUha:.tat.eva.uccai:.cittam meru.tRNa.Adikam – .

*vlm.23b.24a. The world with all its solid rocks, trees and plants, dissolves into the Divine Intellect at the sight of the intelligent, as the hard hail stones are seen to melt into the liquid and pure water. (All solids vanish into subtle air).

*vlm.24b.25a. As the water vanishes into the air, and that again into vacuum, so do all things pass away to the supreme spirit; and again it is the consolidation of the Intellect, that forms the solid substances of hills, plants and all tangible things. (Condensation as well as rarefaction, are both of them but acts of the great mind of god).

*sv.24 Even as all that is seen as water in the world is naught but hydrogen and oxygen gases, even so the world.appearance is but brahman alone.

*VA. Wise know form to be the highest consciousness, by division of

water (what would it mean?)

be it subtle or gross, mind, meru, grass or anything else (cont)

that, which is the inner nature in subtle thing,

is even more inner (more hidden) in a gross thing,

*AS: It seems that the analogy of water (in the mirage) and the heat of the rays of the sun is still going on here.


After separating the subtle water the form that remains (as described in the previous verse) is recognized as the ultimate form. Likewise the worldly objects are described as the higher citta.

यत्.सौक्ष्म्ये ऽपि हि सार.आत्म स्थौल्ये सारतरम् हि तत्

yat saukSmye.api hi sAra.Atma sthaulye sArataram hi tat |

यथा रस.आत्मिका शक्तिः परमाणुतया.अनघ ॥६।४७२५॥

yathA rasa.AtmikA zakti: paramANutayA anagha ||6|47|25||

.

yat saukSmya.e api hi sAara.Atma sthaulya.e sAratara.m hi tat yathA rasa.Atmika.A zakti: paramANutA.ayA hey anagha

.

*vlm.24b.15a. As the water vanishes into the air, and that again into vacuum, so do all things pass away to the supreme spirit; and again it is the consolidation of the Intellect, that forms the solid substances of hills, plants and all tangible things. (Condensation as well as rarefaction, are both of them but acts of

the great mind of god).

*vlm.25b.26a. The pith that is hidden in the minute substance, becomes the marrow in its enlarged state; so the flavor of things which is concealed in the atoms, becomes perceptible in their density with their growth.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

**VA . that, which is the inner nature in subtle thing,

is even more inner (more hidden) in a gross thing.

like rasa.zakti in water by its nature is extremely suble, O sinless (cont),

same way brahman abide in objects of the world.

*AS: The (bramhan) which is the true essence in its subtle state, is even more essential in its gross form, just as the brahman with the subtle power stays in the worldly objects like water.
 

स्थिता जगत्.दार्थेषु पायसी ब्रह्मता तथा

sthitA jagat.padArtheSu pAyasI brahmatA tathA |

स.शक्तिः.यथा नाना.तृण.गुल्म.लता.अम्भसाम् ॥६।४७२६॥

rasa.zakti:.yathA nAnA.tRNa.gulma.latA.ambhasAm ||6|47|26||

.

sthitA jagat.padArtheSu . seated in the things of the world =

pAyasI brahmatA tathA

rasa.zakti:.yathA – like the flavor.power =

nAnA.tRNa.gulma.latA.ambhasAm

of various.grass.grove.vine.water/essence

.

*vlm.25b.26a. The pith that is hidden in the minute substance, becomes the marrow in its enlarged state; so the flavor of things which is concealed in the atoms, becomes perceptible in their density with their growth.

*vlm.26b.27a. The power of god resides in the same manner in all corporeal things, as the properties of flavours and moisture are inherent in the vegitable creation. (Hence Brahma is said to be the pith or moisture of all.rasovaitata).

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

 

तथा नानातया.उदेति सा.एव..सा.एव.इव ब्रह्मता

tathA nAnAtayA.udeti sA.eva.a.sA.eva.iva brahmatA |

या.एषा रूप.विलासानाम् आलोक.रमाणुता ॥६।४७२७॥

yA.eSA rUpa.vilAsAnAm Aloka.paramANutA ||6|47|27||

.

tathA nAnAtayA.udeti . thus thru the state of variety arising =

sA.eva.a.sA.eva.iva brahmatA – this too as.if not this too is the brahmic state =

yA.eSA rUpa.vilAsAnAm Aloka.paramANutA – which is this form.projecting luminous superAtom

.

*vlm.26b.27a. The power of god resides in the same manner in all corporeal things, as the properties of flavours and moisture are inherent in the vegitable creation. (Hence Brahma is said to be the pith or moisture of all.rasovaitata).

*vlm.27b.28a. The same power of god manifests itself in many forms in things, as the self same light of the sun shows itself in variegated colours of things, according to the constitution of their component particles.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

** . as subtlest light manifests as colors and forms,

so also brahman manifests as the multiplicity.

AS: The first line connects with the previous. The qualities of brahman arise in multiple forms, both similar and dissimilar to its true form.
The next line connects with the next verse:
This subtle appearance of various forms (...)

 

गुण.गुणि.र्थ.सत्ता.आत्म.रूपिणि.आसाम् परात्मता

guNa.guNi.artha.sattA.Atma.rUpiNi.AsAm parAtmatA |

चिति चित्ते स्ति मेरु.आदि द् अभिव्यञ्जन.आत्मनि ॥६।४७२८॥

citi citte asti meru.Adi tat.abhivyaJjana.Atmani ||6|47|28||

.

guNa.guNI.artha.sattA.Atma.rUpi.Ni

AsAm para.AtmatA

citi* citta.e asti meru.Adi . in Consciousness is affected a mountain like `meru =

tad.that.one.abhivyaJjana.manifesting/revealing.Atmani.in/when.Self

.

*vlm.27b.28a. The same power of god manifests itself in many forms in things, as the self same light of the sun shows itself in variegated colours of things, according to the constitution of their component particles.

*vlm.28b.29a. The supreme soul shows itself in various ways in the substance and properties of things, as the Divine Intellect represents the forms of mountains and all other things in the changeful mind.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

#aJj – to clarify; beautify—> #vyaJj – manifesting; displaying —> #abhivyaJj —>#abhivyaJjana .n.. making manifest *Lex.

 

पिच्छापक्ष.ओघ.काठिन्यम् मयूर.अण्ड.से यथा

picchApakSa.ogha.kAThinyam mayUra.aNDa.rase yathA |

चिति त्त्वे ऽस्ति नानाता द् अभिव्यञ्जन.आत्मनि ॥६।४७२९॥

citi tattve.asti nAnAtA tat.abhivyaJjana.Atmani ||6|47|29||

.

picchA.pakSa.ogha.kAThinya.m mayUra.peahen.pakSa.wing\party\side

.ogha.flood/plenty.kAThinya.hardness/rigidity/firmness/severity mayUra.peahen.aNDa.egg.rasa.sap/essence/flavor.e yathA.as/how – as in the yolk of a peacock.egg + citi tattve.asti nAnAtA . in Conscious Thatness is variety = tad.that.one abhivyaJjana.manifesting/revealing.Atmani.in/when.Self

.

*vwv.1303/6.47.29b,30a. There is multiplicity in the true state of Consciousness, which has the nature of manifesting that (world of multiplicity), as the collection of the feathers of a peacock's tail of varied colours is present in the liquid of the peacock's egg.

*vlm.28b.29a. The supreme soul shows itself in various ways in the substance and properties of things, as the Divine Intellect represents the forms of mountains and all other things in the changeful mind.

*vlm.29b.30a. As the soft and liquid yolk of the egg of a peahen, contains in it the toughness and various colours of the future quills and feathers; so there are varieties of all kinds inhering in the Divine Intellect, and requiring to be developed in time.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

 

विचित्र.पिच्छिका.पुञ्जो मयूरा.अण्ड.से यथा

vicitra.picchikA.puJja:.mayUrA.aNDa.rase yathA |

यथा नाना.आत्मिके ह्य् ए ह्य्.अण्ड.स.बर्हिते ॥६।४७३०॥

yathA nAnA.Atmike hi.eva barhi.aNDa.rasa.barhite ||6|47|30||

.

vicitra.various.picchikA*.puJja.heap/lump/bunch: mayUra.peacock.aNDa.egg.rasa.sap/essence/flavor.e yathA.as/how – as in the yolk of a peacock.egg + yathA.as/how nAnA.various.AtmikA.nature.of/consisting.of/-like.e hi.for/since eva.very/only/indeed

barhi.peacock.aNDa.egg.rasa.sap/essence/flavor.barhita*.e

.

picchikA

barhita

.

*vwv.1303/6.47.29b,30a. There is multiplicity in the true state of Consciousness, which has the nature of manifesting that (world of multiplicity), as the collection of the feathers of a peacock's tail of varied colours is present in the liquid of the peacock's egg.

*vlm.29b.30a. As the soft and liquid yolk of the egg of a peahen, contains in it the toughness and various colours of the future quills and feathers; so there are varieties of all kinds inhering in the Divine Intellect, and requiring to be developed in time.

*vlm.30b.31a. As the versicolour feathers of a peacock's train, are contained in the moisture within the egg; so the diversity of creation is ingrained in the Divine mind; (as it is said in the parable of the Peahen's egg).

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

 

विवेक.दृष्ट्या दृष्टे ते तथा ब्रह्म जगत्.स्थितम्

viveka.dRSTyA dRSTe te tathA brahma jagat.sthitam |

स.नानातो ऽपि..नानातो यथा.अण्ड.रस.बर्हिणः ॥६।४७३१॥

sa.nAnAta:.api.a.nAnAta:.yathA.aNDa.rasa.barhiNa: ||6|47|31||

.

viveka.Discernment

.dRSTi.vision/viewpoint.A dRSTa.perceived/seen.e te.they/you  

when they have seen, by means of discerning.perception =

tathA.thus brahma.Brahman.Immensity jagat.world.sthita.situate.m

thus the brahmic Immensity is situate as the World =

sa.with.nAnA.various.tas.from/thru api.even/tho a.non.nAnA.various.tas.from/thru  

with variety though without variety =

yathA.as/how aNDa.egg.rasa.sap/essence/flavor.barhi.peacock.Na: .

like what's held in the shell of a peahen's egg

.

*vwv.1153/6.47.31b,32a. As there is the non.dual cum nature of existence of a peacock in the (homogeneous) liquid of the egg (of a peahen) which, though endowed with variety (of colours), is non.manifold (due to homogeneity), so there is the delusion of the world in the Absolute Reality.

*vlm.30b.31a. As the versicolour feathers of a peacock's train, are contained in the moisture within the egg; so the diversity of creation is ingrained in the Divine mind; (as it is said in the parable of the Peahen's egg).

*vlm.31b.32a. The judicious observer will find the one self same Brahma, to be present every where before his sight; and will perceive his unity amidst all diversity, as in the yolk of the peahen.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc., even as the multicoloured feathers and the wings of the peacock are present in the egg of the peacock. This power or faculty is potentially present in the infinite consciousness. Whatever is now seen as the diverse objects of the universe, if it is seen with the eye of wisdom (the eye that is wisdom), then only brahman or the infinite consciousness will be seen.

*sv.31b.32a For that is non.dual though apparently diverse, just like the notion of diversity in the fluid in the peacock's egg. The notion of brahman and the world is therefore both dual and non.dual.

 

अद्वैत.द्वैत.सत्ता.आत्मा तथा ब्रह्म जगद् भ्रमः

advaita.dvaita.sattA.AtmA tathA brahma jagat.bhrama: |

यथा द् असतोः सत्ता समतायाम् अवस्थितिः ॥६।४७३२॥

yathA sat.asato: sattA samatAyAm avasthiti: ||6|47|32||

.

advaita.nondual.dvaita.duality.sattA.real.state.Atma.Self tathA.thus brahma.Brahman.Immensity jagat.world.bhrama.delusion/wandering: yathA.as/how sat.real/So.asat.unreal/not.So.o: sattA.real.state samatA.Sameness/Equalness.yAm avasthiti.stability/steadiness*:

.

as a Self

in the nondual/dual state of BeingSo

thus

the Immensity becomes the World.delusion

Suchness that is dual though nondual,

Suchness that is So.and.notSo,

being situate in sameness

...

*sv.31b.32a For that is non.dual though apparently diverse, just like the notion of diversity in the fluid in the peacock's egg. The notion of brahman and the world is therefore both dual and non.dual.

* advaita.nondual.dvaita.duality.sattA.real.state.Atma.Self tathA.thus brahma.Brahman.Immensity jagat.world.bhrama.delusion/wandering: yathA.as/how sat.real/So.asat.unreal/not.So.o: sattA.real.state samatA.Sameness/Equalness.yAm avasthiti.stability/steadiness*:

 

यतः द् असतो रूपम् भाव.स्थम् विद्धि तम् परम्

yatas sat.asata:.rUpam bhAva.stham viddhi tam param |

नाना.अनाना.आत्मकम् इदम् त्व् अनुभूतम् .सम्भवम् ॥६।४७३३॥

nAnA.anAnA.Atmakam idam tu.anubhUtam na.sambhavam ||6|47|33||

.

...

whereby

you know the being.state of That Supreme

.

a various yet nonvarious Selfling is this

experienced as unbecome

{as consequent not precedent}

.

yatas.from.which/hence sat.Real/being.so.a.non.sat.Real/being.so.a: rUpa.form/shape/color.m bhAva.becoming.state/feeling.sense.stha.staying/set.m viddhi.know! tam.it/him para.higher/next.m nAnA.various.a.non.nAnA.various.Atmaka.soulish.m idam.this.here tu.but/yet/however anubhUta*.m na.no/t sambhava*.m

.

anubhUta

sambhava

.

*vwv.1155/6.47.32b,33a. As the existence of being and on.being is (their) abidance in identity (in the Absolute) from which the characteristic of being and on.being manifest, know that Supreme One as abiding in (mere) Being.

*sv.32b.33 That which is the substratum for all these notions of unity and diversity — that is the supreme state.

*vlm.32b.33a. The knowledge of the unity and duality of god, and that of his containing the world in himself; is also as erroneous as the belief in the entity and nonentity of things. Therefore all these are to be considered as the one and same thing and identic with one another. (This is cosmotheism).

*vlm.33b.34a. Know him as the supreme, who is the source of all entity and non.entity, and on whose entity they depend; whose unity comprises all varieties, which appear as vertual and are no real existences. (Hence the gloss deduces the corollary, that the unreal or negative is subordinate to the positive, and the variety to the unity).

 

चिज् जद् वलनम् पश्य र्ह्य् अण्डे स.बर्हिणम्

cit.jagat.valanam pazya barhI.aNDe rasa.barhiNam |

यथा जगति चित्तत्वम् चित्तत्वे ज् जत् तथा

yathA jagati cittatvam cittatve yat.jagat tathA |

नाना.नाना.आत्मक.एकम् मयूर.अण्ड.सो यथा ॥६।४७३४॥

nAnA.anAnA.Atmaka.ekam ca mayUra.aNDa.rasa:.yathA ||6|47|34||

.

thm Consciousness/ever jagat.world valana.agitation/undulation.m

pazya.see/know barhi.peacock.aNDa.egg.e rasa.sap/essence/flavor.barhi.peacock.Nam | yathA.as/how jagat.world.i cittatva.affective.mentality.m cittatva.affective.mentality.e yat.which/what jagat.world tathA.thus nAnA.various.a.non.nAnA.various.Atmaka.soulish.eka.one.m ca.and/too mayUra.peacock.aNDa.egg.rasa.sap/essence/flavor: yathA.as/how

.

*vlm.33b.34a. Know him as the supreme, who is the source of all entity and non.entity, and on whose entity they depend; whose unity comprises all varieties, which appear as vertual and are no real existences. (Hence the gloss deduces the corollary, that the unreal or negative is subordinate to the positive, and the variety to the unity).

*vlm.34b.34c. Know the world to be compressed under the category of the Intellect, as the Intellect also is assimilated with the works of creation; in the same manner as is the relation of the feather and moisture, the one being the production and the other the producer of one another.

*sv.34.35 The infinite consciousness pervades the entire universe, and the universe exists in the infinite consciousness. The relationship is one of diversity and non.diversity — just as the numerous parts of the peacock are in the one egg.substance. Where is the diversity in all this?

* cit.Consciousness/ever jagat.world valana.agitation/undulation/waving/turning.m pazya.see/know barhi.peacock.aNDa.egg.e rasa.sap/essence/flavor.barhi.peacock.Nam | yathA.as/how jagat.world.i cittatva.affective.mentality.m cittatva.affective.mentality.e yat.which/what jagat.world tathA.thus nAnA.various.a.non.nAnA.various.Atmaka.soulish.eka.one.m ca.and/too mayUra.peacock.aNDa.egg.rasa.sap/essence/flavor: yathA.as/how

 

नाना.दार्थ.भ्रम.पिच्छ.पूर्णा

nAnA.padArtha.bhrama.piccha.pUrNA

जगन्.मयूरा.अण्ड.रसश्.चिद् आद्या

jagat.mayUra.aNDa.rasa:.cit.AdyA |

मयूर.रूपम् त्व् अमयूरम् न्तः

mayUra.rUpam tu.a.mayUram anta:

सत्तापदम् विद्धि कुतो ऽस्ति भेदः ॥६।४७३५॥

sattApadam viddhi kutas.asti bheda: ||6|47|35||

.

nAnA.various.padArtha.word.meaning/thing.bhrama.delusion/wandering.piccha*.pUrNa.full.A jagat.world.mayUra.peacock.aNDa.egg.rasa.sap/essence/flavor:.cit.Consciousness/ever.Adya.primal.A | mayUra.peacock.rUpa.form/shape/color.m tu.but/yet/however a.non.mayUra.peacock.m anta:.within sattA.real.state.pada.condition/happening.m viddhi.know! kutas.?whence asti.existing/being bheda.distinct/divided:

.

*vlm.35. The mundane egg resembles the peahen's egg, and the spirit of god is as the yolk of that egg; it abounds with many things like the variegated feathers of the peacocks, all which serve but to mislead us to error. Know therefore there is no difference in outward form and internal spirit of the world, as there is none in the outer peacock and the inner.yolk.

*sv.34.35 The infinite consciousness pervades the entire universe, and the universe exists in the infinite consciousness. The relationship is one of diversity and non.diversity — just as the numerous parts of the peacock are in the one egg.substance. Where is the diversity in all this?

* nAnA.various.padArtha.word.meaning/thing.bhrama.delusion/wandering.piccha*.pUrNa.full.A jagat.world.mayUra.peacock.aNDa.egg.rasa.sap/essence/flavor:.cit.Consciousness/ever.Adya.primal.A | mayUra.peacock.rUpa.form/shape/color.m tu.but/yet/however a.non.mayUra.peacock.m anta:.within sattA.real.state.pada.condition/happening.m viddhi.know! kutas.?whence asti.existing/being bheda.distinct/divided:

 

 

om

 

 

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Complete YVFiles

 

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

 

 

Om

 

 

+++

 

FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0

FM6048 THE UNITY OF SELF & THE BRAHMAN.IMMENSITY 2.SP11 .z20

https://www.dropbox.com/s/8pa7fuh9k9qtwe3/fm6048%202.sp11%20%20SELF%20%26%20the%20brahman.IMMENSITY%20.z20.docx?dl=0

FM.6.48 THE UNITY OF SELF & THE BRAHMAN.IMMENSITY 2.SP11

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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


The complete YVFiles of this masterpiece can be found at



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Jiva Das

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Sep 10, 2021, 2:20:02 PMSep 10
to yoga vasishtha

Jiva Das

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Oct 8, 2021, 9:17:03 AM (8 days ago) Oct 8
to yoga vasishtha
FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
<https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
*o**ॐ**m*







FM.6.47



*ABOUT THE STONE*



*VASISHTHA said—*



चित्तत्वस्य फलस्य.इव चितः स्वाप.अपर.क्रमात् ।

cittatvasya phalasya.iva cita: svApa.apara.kramAt |

स्वसत्ता.संनिवेशेन यः स* सर्ग* इति स्थितः ॥६।४७।१॥

svasattA.saMnivezena ya: sa* sarga* iti sthita: ||6|47|1||

.

cittatvasya phalasya iva – *as.if of the fruit of Affectivity *

cita: . *of Consciousness *

svAp*a.a*para.kramAt – *thru the course of dream.difference *

sva.sattA.saMnivezena ya: – what is by its own Suchness.form/basis

sa sarga iti sthita: – *the sargaCreation is situate thus*

*. *

*sv.1.3 VASISTHA continued: Time, space and other factors in this so.called
creation (which is in truth another aspect of the same consciousness) are
none other than consciousness. When it is realised that all these are but
thoughts and notions and that the self is one and indivisible, how then are
these regarded as unreal?

*vlm. The great category of the Intellect which is compared with the
belfruit or wood apple, contains the universe as its own matter and marrow
within Itself; and it broods upon the same: as in its dream (by
forgetfulness of its own nature of omniscience before which everything is
present).



देश.काल.क्रिय.आदीनाम् अपि तन्मय.रूपतः ।

deza.kAla.kriya.AdInAm api tat.maya.rUpata: |

"इदम् अन्यद् इदम् च.अन्यद् इति न.अत्र.उपपद्यते ॥६।४७०२॥

"idam anyat.idam ca.anyat".iti na.atra.upapadyate ||6|47|2||

.

deza.kAla.kriya.AdInAm api tat.maya.rUpata: "idam anyat.idam ca.anyat" iti
na.atra.upapadyate

*. *

*Place + Time = Action*

*such as This are only forms of That*

*:*

*the case of "This is another, and this is another" does not occur*

*.*

*vlm. All space and time and action and motion being but forms of itself,

there can be no distinction of them in the intellect.



समस्त.शब्द.शब्द.अर्थ=वासना.कलना.विदः ।

samasta.zabda.zabda.artha=vAsanA.kalanA.vida: |

एक.आत्मत्वाद् असच् च.इदम् इति संकथ्यते कथम् ॥६।४७०३॥

"eka.AtmatvAt.asat.ca.idam".iti saMkathyate katham ||6|47|3||

.

samasta.zabda.zabd*a.a*rtha=vAsanA.kalanA.vida: .

*Of/by the whole.word.word.meaning=Vâsanâ.Trace.imagining==knowers *

ek*a.A*tma.tvAt –

*thru the single nature of Self *

*"this is notSo" *

samkathyate katham –

*how can it be said? *

.

*vlm.3. All words and their senses, and all acts of volition, imagination
and perception, being actions of the intellect, they can not be unrealities
in any respect. (Nothing proceeding from the real one is ever unreal).



फलस्य.अन्तः.संनिवेशः नाम.अनुक्रमतो यथा ।

phalasya.anta:.saMniveza:.nAma.anukramata:*.*yathA |

चितः स्वसत्ता.घनता.अनाना नाना स्थिता तथा ॥६।४७०४॥

cita: svasattA.ghanatA.a.nAnA nAnA sthitA tathA ||6|47|4||

.

phalasya.anta:.saMniveza:.nAma.anukramata:*.*yathA cita: svasattA.ghanatA

a.nAnA nAnA sthitA tathA

*. *

*the architecture of the Bilva fruit*

*exemplifies*

*for Consciousness*

*the state where Ur.own.being is a thickening cloud*

*unvarious as.various in that state*

*...*

*.*

*vlm.4. As the substance contained in a fruit, passes under the several
names of the kernel, pith and marrow and seeds; so the pith and marrow of
the solid intellect being but one and the same thing, takes many names
according to their multifarious forms.

*sv. In the seed there is nothing but the seed — no diversity. At the* same*
time there is the notion of potential diversity (of flowers, fruits)
supposedly present in the seed. Even so, cosmic consciousness is one,
devoid of diversity; yet the universe of diversity is said to exist only in
notion.



अनाना.एव.अपि नाना.एव क्षुब्धा.इव.अक्षुभिता.एव च ।

a.nAnA.eva.api nAnA.eva kSubdhA.iva.akSubhitA.eva ca |

यथा फल.अन्तः.स्व.असत्ता चिद्.अन्तः सिद्धयस् तथा ॥६।४७०५॥

yathA phala.anta:.sva.asattA cit.anta: siddhaya:.tathA ||6|47|5||

.

...

.

a.nAnA.eva.api nAnA.eva – *as.various yet unvarious = *

kSubdhA.iva.akSubhitA.eva ca – *as.if disturbed though undisturbed = *

yathA phal*a.a*nta:.sv*a.a*sattA .

*as in the fruit of the state of Ur.own.unBeing = *

cit.anta: siddhaya:*.*tathA *– in the Consciousness there are Powers thus *

*thus in Consciousness are results*

*. *

#niSpatti *.f..* coming out or forth, completion, result.

*AB. siddhaya: saMniveza.*niSyat*taya: ||6|47| [sic. = niSpattaya: ???]

*vlm.5. A thing though the* same*, has yet different names according to its
different states and changes of form; and as it is with the contents of a
fruit, so it is with the subjects included under the intellect.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
same* time there is the notion of potential diversity (of flowers, fruits)
supposedly present in the seed. Even so, cosmic consciousness is one,
devoid of diversity; yet the universe of diversity is said to exist only in
notion. he stone is single; the notion of numerous lotuses arises only in
relation to that single stone. Even so the notion of diversity arises in
consciousness without causing diversity.

#kSubh – to shake, tremble —>#kSubdha .adj.. agitated, shaken • expelled
(as a king) • agitated (mentally), excited, disturbed (in comp. with citta
or manas) • m. the churning.stick • a kind of coitus. — kSubdhatA f.
agitation. #kSubh – to shake, tremble —>#kSubhita .mfn.. agitated, shaken,
tossed, set in motion *mbh.KSS.&c.; agitated (mentally), disturbed,
frightened, alarmed, afraid (mostly in comp.) *paJcat.KSS.; angry, enraged
W. • #samkSubdha, y3043.015.



जगत्.नागरम् आदर्शे चितः सर्वम् प्रतिबिम्बितम् ।

jagat.nAgaram Adarze cita: sarvam pratibimbitam |

कचति.इव.अकचद् अपि शिला.अन्तः=संविनेशवत् ॥६।४७०६॥

kacati.iva.a.kacat.api zilA.anta:=saMvinezavat ||6|47|6||

.

*the world.city in a mirror = *

cita: sarvam pratibimbitam – *is entirely a reflection in Consciousness = *

kacati*.*iva.a.kacat*.*api – *it shines though not shining = *

zilA.anta:=saMvineza.vat – *as the internal constitution of the Stone*

*. *

*vlm.6. The intellect reflects its image in the mirror of the world, as
these sculptured images are exprest in a slab of stone.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
same* time there is the notion of potential diversity (of flowers, fruits)
supposedly present in the seed. Even so, cosmic consciousness is one,
devoid of diversity; yet the universe of diversity is said to exist only in
notion. he stone is single; the notion of numerous lotuses arises only in
relation to that single stone. Even so the notion of diversity arises in
consciousness without causing diversity.

#viz – to enter —>#niviz – entering into —>#saMniviz . together
—>#saMniveza –m.. entering or sitting down together, entrance into,
settlement (acc. with #>kR √कृ vi>dhA or वि. √धा, "to take up a position,
settle down"); seat, position, situation (ifc."situated in or on"); •
saMnivesha.Constitution (of the Bilva fruit), #phalasya.anta:saMniveza,
y6047.004 • Construction personified (as son of #tvaSTR and #racanA); form,
figure, appearance. •.



परमे चिन्.मणौ सन्ति जगत्.कोटि.शतान्य् अपि ।

parame cit.maNau santi jagat.koTi.zatAni.api |

चिन्तामणाउ.अनन्तानि फलानि.इव.अर्पितान्य् अलम् ॥६।४७०७॥

cintAmaNAu.anantAni phalAni.iva.arpitAni.alam ||6|47|7||

.

parame *cit.*maNau santi jagat.koTi.zatAn*i.*api –

*there are a thousand *koTi.s of worlds in the supreme consciousness.jewel
= *

cintAmaNau.anantAni phalAni*.*iva.arpitAni*.*alam –

*just as there are endless numbers of fruits sought in the #cintAmaNi
wishing.stone. *

*vlm.7. The brilliant gem of the supreme intellects produces myriads of
worlds in itself; as the gem of your minds casts the reflection of every
object of our desire and imagination.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
same* time there is the notion of potential diversity (of flowers, fruits)
supposedly present in the seed. Even so, cosmic consciousness is one,
devoid of diversity; yet the universe of diversity is said to exist only in
notion. he stone is single; the notion of numerous lotuses arises only in
relation to that single stone. Even so the notion of diversity arises in
consciousness without causing diversity.



चित्.समुद्रक* एव.इदम् तद् अङ्ग.उत्कीर्णम् आततम् ।

cit.samudraka* eva.idam tat.aGga.utkIrNam Atatam |

जगत्.मौक्तिकम् आभाति तत्.अंशमयम् अन्यवत् ॥६।४७०८॥

jagat.mauktikam AbhAti tat.aMzamayam anyavat ||6|47|8||

.

cit.samudraka eva.idam tat.aGga.utkIrNam Atatam

jagan.mauktikam AbhAti . *the world.pearl appearing = *

tat.aMzamayam anyavat

.

*vlm.8. The casket of the intellect contains the spacious world, which is
set in it as a bigpearl of vast size; it is but a part of the other, though
appearing as distinct and different from the other.

*sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
same* time there is the notion of potential diversity (of flowers, fruits)
supposedly present in the seed. Even so, cosmic consciousness is one,
devoid of diversity; yet the universe of diversity is said to exist only in
notion. he stone is single; the notion of numerous lotuses arises only in
relation to that single stone. Even so the notion of diversity arises in
consciousness without causing diversity.



अहोरात्रम् विकरयन् वेदना.अवेदनान्य् अलम् ।

ahorAtram vikarayan vedanA.avedanAni.alam |

चिद्.आदित्यः स्थितो भास्वान् जगद् द्रव्याणि दर्शयन् ॥६।४७०९॥

cit.Aditya: sthita:.bhAsvAn jagat.dravyANi darzayan ||6|47|9||

.

*like day and night*

*becoming all that's known or unknown*

*:*

*a shining consciousness.sun*

*lighting the things of the world*

*...*

*vlm. ... it brings on the days and nights by turns, to show and hide them
to and from our view.



समुद्र.कोटर.आवर्त.पयः.स्पन्द.विलासवत् ।

samudra.koTara.Avarta.paya:.spanda.vilAsavat |

अनाना.एव च नाना चिच्*छिला.अन्तः संनिवेश्वत् ॥६।४७१०॥

a.nAnA.eva ca nAnA cit*zilA.anta: saMnivezvat ||6|47|10||

.

samudra.*sea.*koTara.Avarta.paya:.*water*.spanda.vilAsavat

a.nAnA.eva ca nAnA

cit

zilA.anta: saMnivezvat .

.

*in an ocean.hollow eddies of water spin & play*

*unvarious yet various*

*like the content of the Consciousness.stone*

*...*

*vlm. As the waters of an eddy whirl and hurl down into the vortex of the
sea,

so do these worlds roll and revolve in the cavity of the intellect...



यद् अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका ।

yat.asti tat.citi zilA.zarIre zAlabhaJjikA |

यन् न.अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका ॥६।४७११॥

yat.na.asti tat.citi zilA.zarIre zAlabhaJjikA ||6|47|11||

.

y*at.*asti . *what is = *

ta*t.c*iti

zilA.zarIre . *i the Stone body = *

zAlabhaJjikA *– a statue + *

yan.na.asti . *which is not = *

ta*t.c*iti

zilA.zarIre . *i the Stone body = *

zAlabhaJjikA *– a statue*

*. *
padma.nAnA.diz.abd*a.a*rtha: . ... *lotus.various = *

tyaktvA y*at.*va*t.c*hila.udaram *. having forsaken in.which.way the heart
of the Stone + *

nAnA t*at.*v*at.*idam nAnA . *various in that way is this too various = *

t*at.*etan.mayam a.dvayam *– that mode of this is non.dual*

*. *

*vlm.13. As the lotus loses its own and seperate entity by its being
embodied in the stone, so do all these varieties of existence lose their
difference by their being engrossed into the unity of the intellectual
substance.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.

*VA. as inside of stone, having left the meaning of “lotus” etc., is
non.dual cit so also the world, negating division and variety, is the
non.dual cit only

*AS: The first line completes the line from v. 12.
The essential meaning of objects like lotus etc. leaving the inside of
stones (i.e. leaving their false state becomes one with it!)
The second line starts a new sentence.
Likewise, all this variety of things, these or those are essentially it and
indistinct from it (continued in the next)


नाना.अप्य् एकतया.अनाना पद्म.बिम्बम् शिला.उदरम् ।

nAnA.api.ekatayA.anAnA padma.bimbam zilA.udaram |

यथा तद् अ.विभाग.आत्म तथा.इदम् चिद्.घन.अन्तरम् ॥६।४७१४॥

yathA tat.a.vibhAga.Atma tathA.idam cit.ghana.antaram ||6|47|14||

.

nAnA.apy . *tho various = *

ekatayA.anAnA . *not various thru oneness = *

padma.bimbam . *lotus.image = *

zila.udaram *– within the Stone =*

yathA tad . *as that = *

a.vibhAg*a.A*tma

tathA.idam *cit.*ghan*a.a*ntaram *– thus this within thick Consciousness*

*. *

*vlm.14. As the diversity of the lotus changes to the identity of the
stone, by its union with and entrance into its cavity; so the varieties of
creation, become all one in the solid mass of the Divine Intellect.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.

##bhaj .> #vibhaj .> #*vibhAg*a:* . *outspread.portion . distribution, e.g.
inheritance • division (.> #vibhAgena . separately) • distinction,
difference, tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa
kathaya etan me mahA.moha=nivRttaye ||6|47| y6053.021 • .> #logical
difference, *disjunction* (opp. to* saM*.yoga सं.योग and regarded in nyAya
न्याय as one of the 24 guNas गुणs) IW. 68.



यथा.अमल.पयः.कोशः स्थल.धियाम् तु भानु.भाः ।

yathA.amala.paya:.koza: sthala.dhiyAm tu bhAnu.bhA: |

सन्न् एव.असन्न् इव.एवम् चिन् न.एव त्वम् सद्.असद् वपुः ॥६।४७१५॥

san.eva.asan*.iva.evam cit.na.eva tvam sat.asat.vapu: ||6|47|15||

.

yathA.amala.paya:koza: . *it's like a clear sheet of water = *

sthala.dhiyAm tu bhAnu.bhA: *. but to those who think it dry it is sunshine
+ *

san eva asan iva . *being **as.if not.being, = *

evam cit . *such is Consciousness. = *

na.eva tvam s*at.*asad.vapu: *. you are not this real/unreal body. *

*vlm.15. As the mirage appears to be a sheet of water to the thirsty dear,
while it is known to the intelligents to be the reflexion of the solar rays
on the sandy desert; so does the reality appear as unreal and the unreal as
real to the ignorant; while in truth there is neither the one nor the other
here, except the images of the Divine Mind.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.

*VA. like ignorant see pure water in a mirage, intelligent ones see flat
desert, and wise see shine of the sun, so also you see your real.unreal
body as non.cit only, such as it

being like non.real, unreal.

*AS: Just as the intense rays of the sun (bhAnubhAH) appear like a body of
clear water, even sat appears like asat and similarly, you are only the cit
and not this unreal body.



यथा संयक्.पयः.राशिः कोटरे कलन.उन्मुखम् ।

yathA saMyak.paya:.rAzi: koTare kalana.unmukham |

द्रवत्वात्.स्पन्दते.अस्पन्दम् तथा.इदम् चिद्.घन.अन्तरम् ॥६।४७१६॥

dravatvAt spandate.a.spandam tathA.idam cit.ghana.antaram ||6|47|16||

.

yathA

samyak.payo.rAzi: koTare kalana.unmukham

dravatvAt spandate.a.spandam

tathA

idam cit.ghana.antaram *– is this within the cloud of Consciousness*

*. *

*vlm.16. As the body of waters fluctuates itself (owing to the fluidity of
the element); so is there oscillation in the solidity of the Divine
Intellect (owing to its spiritual nature).

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.



चिच्*छिला.शङ्ख.पद्म.ओघः.तन्मयत्वे.अपि.अतन्मयः ।

cit*zilA.zaGkha.padma.ogha:.tan.mayatve.api.a.tanmaya: |

जगत्.विद्धि स.पद्म.आदि.पदार्थम् चित्.छिल.अन्तरम् ॥६।४७१७॥

jagat.viddhi sa.padma.Adi.padArtham cit.chila.antaram ||6|47|17||

.

cit.chilA.zaGkha.padma.ogha: tan.mayatve.api.a.tanmaya: jagat.viddhi
sa.padma.Adi.padArtham cit.chila.antaram

.

*vlm.17.18a. The lotuses and conch.shells are of the* same* substance, as
the stone in which they are carved and engraved; but the world and all its
contents that contained in the intellect are neither of the* same*
substance nor of the* same* nature: (because of their perishableness).

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.



महा.शिला.घनो ऽप्य् एष चिद्.घन.स्थम् शिला.उदरम् ।

mahA.zilA.ghana:.api.eSa* cit.ghana.stham zilA.udaram |

अ.रन्ध्रो निर्द्वयो ऽच्छो ऽजः संशान्तः संनिवेशवत् ॥६।४७१८॥

a.randhra:.nirdvaya:.accha:.a.ja: saMzAnta: saMnivezavat ||6|47|18||

.

mahA.zilA.ghana:.api*.*eSa: cit.ghana.stham zilA.udaram a.randhra:
nirdvaya:.accha:.a.ja: saMzAnta: saMnivezavat

.

*vlm.17.18a. The lotuses and conch.shells are of the* same* substance, as
the stone in which they are carved and engraved; but the world and all its
contents that contained in the intellect are neither of the* same*
substance nor of the* same* nature: (because of their perishableness).

*vlm.18b.19a. Again the big block of stone which serves for the comparison
of the divine Intellect, is itself contained in the* same*; and while the
figures of the former are carved out of its body, those of the latter are
eternally inherent in it.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.

**VA . the solidity of the great stone is (from the highest

standpoint) is the solidity of cit.

It is continual, non.dual, uncut, unborn and peaceful

*AS: Serious typos in second line:
This great stone continuous (arandhra: = without holes) is indistinct
(nirdvaya) from the cit which forms its inside, clear, unborn like a calm
enclosure.


तपति.इदम् जगत्.ब्रह्म शरत्.काल* इव.अमलम् ।

tapati.idam jagat.brahma zarat.kAla* iva.amalam |

स्फुरति.इदम् जगत्.ब्रह्म सौम्यः सोम* इव द्रुतः ॥६।४७१९॥

sphurati.idam jagat.brahma saumya: soma* iva druta: ||6|47|19||

.

tapati*.*idam jagat.brahma zarat.kAla iva.amalam sphurati*.*idam
jagat.brahma saumya: soma iva druta:

.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.

*vlm.18b.19a. Again the big block of stone which serves for the comparison
of the divine Intellect, is itself contained in the* same*; and while the
figures of the former are carved out of its body, those of the latter are
eternally inherent in it.

*sv.10.19 But just as water in mirage is and is not simultaneously, even so
is diversity in relation to the infinite consciousness. All this is indeed
brahman, the infinite consciousness.



ब्रह्मणि.इदम् सुषुप्त.आभम् न.अस्ति.अ.नाशम् शिल.अब्जवत् ।

brahmaNi.idam suSupta.Abham na.asti.a.nAzam zila.abjavat |

ब्रह्मत्वम् ब्रह्मणि यथा तथा.एव.इदम् जगत्.स्थितम् ॥६।४७२०॥

brahmatvam brahmaNi yathA tathA.eva.idam jagat sthitam ||6|47|20||

.

brahmaNi*.*idam suSupta.Abham

na.ast*i.*a.nAzam zil*a.a*bjavat

brahmatvam brahmaNi

yathA

tathA.eva.

idam jagat sthitam

.

*vlm.19b.20a. This creation of god is as bright as the autumnal sky and it
is as fair as the liquid beams of the moon. (It means to say, says the
gloss, that god shines in his form of the world jagat Brahma or god
identified with the world which is the doctrine of cosmotheism).

*vlm.20b.21a. The world is eternally situated in god, as the figures in the
stone which are never effaced; the world is as inseparably connected with
the Deity, as the god head of god with himself

*sv.20.23 Even as the notion of the existence of lotuses in the stone does
not destroy the stone, brahman is unaffected by world.appearance which
exists as the very nature of brahman in brahman. There is no essential
difference in truth between brahman and the world: they are synonyms. When
the reality is thus seen, brahman alone is seen.



नानयोर् विद्यते भेदस् तरु.पादपयोर् इव ।

nAnayo:.vidyate bheda:.taru.pAdapayo:.iva |

यानि.इमानी जगन्ति.इह न.अन्यत्.तानि चिद्.आकृतेः ॥६।४७२१॥

yAni.imAnI jaganti.iha na.anyat tAni cit.AkRte: ||6|47|21||

.

nAnayo:.vidyate bheda: . *between two varieties there is known.to.be
<http://known.to.be> a distinction = *

taru.pAdapayo:.iva *. as between taru "tree" and pada.pa <http://pada.pa>
"foot.drinker" + *

yAni*.*imAnI jaganti*.*iha

na.anyat tAni cidAkRte: *. . *

*vlm.20b.21a. The world is eternally situated in god, as the figures in the
stone which are never effaced; the world is as inseparably connected with
the Deity, as the god head of god with himself

*vlm.21b.22a. There is no difference of these, as there is none between the
tree and its plant; all the worlds that are seen all abouts, are not
disjoined from Divine Intellect.

*sv.20.23 Even as the notion of the existence of lotuses in the stone does
not destroy the stone, brahman is unaffected by world.appearance which
exists as the very nature of brahman in brahman. There is no essential
difference in truth between brahman and the world: they are synonyms. When
the reality is thus seen, brahman alone is seen.



भाव.अभाव.आदि न.अस्त्य् *ए*षाम् तस्या इव कदाचन ।

bhAva.abhAva.Adi na.asti.eSAm tasyA* iva kadA.cana |

ब्रह्मैव जगद् आभासं मरु.तापो यथा जलम् ॥६।४७२२॥

brahmaiva jagat.AbhAsam maru.tApa:.yathA jalam ||6|47|22||

.

bhAva.abhAva=Adi na.asti.eSAm tasyA: iva kadA.cana

brahmÂ.eva jagat.AbhAsa.*projection/appearance*.m

maru.tApa:.yathA jalam

.

*vlm.21b.22a. There is no difference of these, as there is none between the
tree and its plant; all the worlds that are seen all abouts, are not
disjoined from Divine Intellect.

*vlm.22b.23a. These as well as the Intellect have neither their production
nor destruction at any time, because of their subsistence in the spirit of
god, which shows them in their various forms, as the heat of the sun
exhibits a sheet of water in the sandy desert.

*sv.20.23 Even as the notion of the existence of lotuses in the stone does
not destroy the stone, brahman is unaffected by world.appearance which
exists as the very nature of brahman in brahman. There is no essential
difference in truth between brahman and the world: they are synonyms. When
the reality is thus seen, brahman alone is seen.



ब्रह्मैव आलोकनाच्*छुद्धम् भवति.अम्बु यथातपः ।

brahmaiva.AlokAt*zuddham bhavati.ambu yathAtapa: |

मेरु.आदेः.तृण.गुल्म.आदेः.चित्त.आदेः.जगतो ऽपि च ॥६।४७२३॥

meru.Ade:.tRNa.gulma.Ade:.citta.Ade:.jagata:.api ca ||6|47|23||

.

brahmaiva *– only brahmic = *

AlokAt*.*zuddham bhavati*.*ambu

yathAtapa:

meru.Ade: . *of Meru and the like = *

tRNa.gulma.Ade: . *of grass and shrubs and the like* =

citta.Ade: . *of affective mind and the like = *

jagata:.api ca . *and even of the world...*

*. *

*vlm.22b.23a. These as well as the Intellect have neither their production
nor destruction at any time, because of their subsistence in the spirit of
god, which shows them in their various forms, as the heat of the sun
exhibits a sheet of water in the sandy desert.

*vlm.23b.24a. The world with all its solid rocks, trees and plants,
dissolves into the Divine Intellect at the sight of the intelligent, as the
hard hail stones are seen to melt into the liquid and pure water. (All
solids vanish into subtle air).

*sv.20.23 Even as the notion of the existence of lotuses in the stone does
not destroy the stone, brahman is unaffected by world.appearance which
exists as the very nature of brahman in brahman. There is no essential
difference in truth between brahman and the world: they are synonyms. When
the reality is thus seen, brahman alone is seen.



परम.अम्बु.विभागेन यत्.रूपम् तत्.परम् विदुः ।

parama.ambu.vibhAgena yat.rUpam tat.param vidu: |

तत् समूहः.तदेव.उच्चैः.चित्तम् मेरु.तृण.आदिकम् ॥६।४७२४॥

tat samUha:.tadeva.uccai:.cittam meru.tRNa.Adikam ||6|47|24||

.

param*a.a*mbu.vibhAgena

y*at.*rUpam

tat*.*param vidu: *. is known as <tatpara> = *

tat samUha:.tat*.*eva.uccai:.cittam meru.tRNa.Adikam
rasa.Atmika.A zakti: paramANutA.ayA *hey* anagha
sthitA jagat.padArtheSu . *seated in the things of the world = *

pAyasI brahmatA tathA

rasa.zakti:.yathA – *like the flavor.power = *

nAnA.tRNa.gulma.lat*A.a*mbhasAm *– *

*of various.grass.grove.vine.water/essence*

*.*

*vlm.25b.26a. The pith that is hidden in the minute substance, becomes the
marrow in its enlarged state; so the flavor of things which is concealed in
the atoms, becomes perceptible in their density with their growth.

*vlm.26b.27a. The power of god resides in the* same* manner in all
corporeal things, as the properties of flavours and moisture are inherent
in the vegitable creation. (Hence Brahma is said to be the pith or moisture
of all.rasovaitata).

*sv.25.31a The one consciousness appears as the mind, the mountains, etc.,
even as the multicoloured feathers and the wings of the peacock are present
in the egg of the peacock. This power or faculty is potentially present in
the infinite consciousness. Whatever is now seen as the diverse objects of
the universe, if it is seen with the eye of wisdom (the eye that is
wisdom), then only brahman or the infinite consciousness will be seen.



तथा नानातया.उदेति सा.एव.अ.सा.एव.इव ब्रह्मता ।

tathA nAnAtayA.udeti sA.eva.a.sA.eva.iva brahmatA |

या.एषा रूप.विलासानाम् आलोक.परमाणुता ॥६।४७२७॥

yA.eSA rUpa.vilAsAnAm Aloka.paramANutA ||6|47|27||

.

tathA nAnAtayA.udeti . *thus thru the state of variety arising = *

sA.eva.a.sA.eva.iva brahmatA *– this too **as.if not this too is the
brahmic state = *

yA.eSA rUpa.vilAsAnAm Aloka.paramANutA *– which is this form.projecting
luminous superAtom*

*. *

*vlm.26b.27a. The power of god resides in the* same* manner in all
corporeal things, as the properties of flavours and moisture are inherent
in the vegitable creation. (Hence Brahma is said to be the pith or moisture
of all.rasovaitata).

*vlm.27b.28a. The* same* power of god manifests itself in many forms in
things, as the self* same* light of the sun shows itself in variegated
colours of things, according to the constitution of their component
particles.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc.,
even as the multicoloured feathers and the wings of the peacock are present
in the egg of the peacock. This power or faculty is potentially present in
the infinite consciousness. Whatever is now seen as the diverse objects of
the universe, if it is seen with the eye of wisdom (the eye that is
wisdom), then only brahman or the infinite consciousness will be seen.

** . as subtlest light manifests as colors and forms,

so also brahman manifests as the multiplicity.

AS: The first line connects with the previous. The qualities of brahman
arise in multiple forms, both similar and dissimilar to its true form.
The next line connects with the next verse:
This subtle appearance of various forms (...)



गुण.गुणि.अर्थ.सत्ता.आत्म.रूपिणि.आसाम् परात्मता ।

guNa.guNi.artha.sattA.Atma.rUpiNi.AsAm parAtmatA |

चिति चित्ते ऽस्ति मेरु.आदि तद् अभिव्यञ्जन.आत्मनि ॥६।४७२८॥

citi citte asti meru.Adi tat.abhivyaJjana.Atmani ||6|47|28||

.

guNa.guNI.artha.sattA.Atma.rUpi.Ni

AsAm para.AtmatA

citi* citta.e asti meru.Adi . *in Consciousness is affected a **mountain
like `meru = *

tad*.that.one*.abhivyaJjana.*manifesting/revealing*.Atmani.*in/when.Self*

.

*vlm.27b.28a. The* same* power of god manifests itself in many forms in
things, as the self* same* light of the sun shows itself in variegated
colours of things, according to the constitution of their component
particles.

*vlm.28b.29a. The supreme soul shows itself in various ways in the
substance and properties of things, as the Divine Intellect represents the
forms of mountains and all other things in the changeful mind.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc.,
even as the multicoloured feathers and the wings of the peacock are present
in the egg of the peacock. This power or faculty is potentially present in
the infinite consciousness. Whatever is now seen as the diverse objects of
the universe, if it is seen with the eye of wisdom (the eye that is
wisdom), then only brahman or the infinite consciousness will be seen.

#aJj – to clarify; beautify—> #vyaJj – manifesting; displaying —>
#abhivyaJj —>#abhivyaJjana .n.. making manifest* **Lex.



पिच्छापक्ष.ओघ.काठिन्यम् मयूर.अण्ड.रसे यथा ।

picchApakSa.ogha.kAThinyam mayUra.aNDa.rase yathA |

चिति तत्त्वे ऽस्ति नानाता तद् अभिव्यञ्जन.आत्मनि ॥६।४७२९॥

citi tattve.asti nAnAtA tat.abhivyaJjana.Atmani ||6|47|29||

.

picchA.pakSa.ogha.kAThinya.m mayUra.*peahen*.pakSa.*wing\party\side*

.ogha.*flood/plenty*.kAThinya.*hardness/rigidity/firmness/severity* mayUra.
*peahen*.aNDa.*egg*.rasa.*sap/essence/flavor*.e yathA.*as/how* *– as in the
yolk of a peacock.egg + *citi tattve.asti nAnAtA . *in Conscious Thatness
is variety = *tad*.that.one* abhivyaJjana.*manifesting/revealing*.Atmani.
*in/when.Self*

.

*vwv.1303/6.47.29b,30a. There is multiplicity in the true state of
Consciousness, which has the nature of manifesting that (world of
multiplicity), as the collection of the feathers of a peacock's tail of
varied colours is present in the liquid of the peacock's egg.

*vlm.28b.29a. The supreme soul shows itself in various ways in the
substance and properties of things, as the Divine Intellect represents the
forms of mountains and all other things in the changeful mind.

*vlm.29b.30a. As the soft and liquid yolk of the egg of a peahen, contains
in it the toughness and various colours of the future quills and feathers;
so there are varieties of all kinds inhering in the Divine Intellect, and
requiring to be developed in time.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc.,
even as the multicoloured feathers and the wings of the peacock are present
in the egg of the peacock. This power or faculty is potentially present in
the infinite consciousness. Whatever is now seen as the diverse objects of
the universe, if it is seen with the eye of wisdom (the eye that is
wisdom), then only brahman or the infinite consciousness will be seen.



विचित्र.पिच्छिका.पुञ्जो मयूरा.अण्ड.रसे यथा ।

vicitra.picchikA.puJja:.mayUrA.aNDa.rase yathA |

यथा नाना.आत्मिके ह्य् एव बह्य्.अण्ड.रस.बर्हिते ॥६।४७३०॥

yathA nAnA.Atmike hi.eva barhi.aNDa.rasa.barhite ||6|47|30||

.

vicitra*.various*.picchikA*.puJja*.heap/lump/bunch*: mayUra*.peacock*.aNDa.
*egg*.rasa.*sap/essence/flavor*.e yathA.*as/how* *– as in the yolk of a
peacock.egg + *yathA.*as/how* nAnA.*various*.AtmikA.
*nature.of/consisting.of/-like*.e hi*.for/since* eva.*very**/only/indeed *

barhi.*peacock*.aNDa.*egg*.rasa.*sap/essence/flavor*.barhita*.e
viveka.*Discernment*

.dRSTi.*vision/viewpoint*.A dRSTa.*perceived/seen*.e te*.they/you*

*when they have seen, by means of discerning.perception = *

tathA.*thus* brahma.*Brahman.Immensity* jagat.*world*.sthita.*situate*.m

*thus the brahmic Immensity is situate as the World = *

sa.*with*.nAnA.*various*.tas.*from/thru* api*.even/tho* a*.non*.nAnA.
*various*.tas.*from/thru*

*with variety though without variety = *

yathA.*as/how* aNDa.*egg*.rasa.*sap/essence/flavor*.barhi.*peacock*.Na: .

*like what's held in the shell of a peahen's egg*

*. *

*vwv.1153/6.47.31b,32a. As there is the non.dual cum nature of existence of
a peacock in the (homogeneous) liquid of the egg (of a peahen) which,
though endowed with variety (of colours), is non.manifold (due to
homogeneity), so there is the delusion of the world in the Absolute
Reality.

*vlm.30b.31a. As the versicolour feathers of a peacock's train, are
contained in the moisture within the egg; so the diversity of creation is
ingrained in the Divine mind; (as it is said in the parable of the Peahen's
egg).

*vlm.31b.32a. The judicious observer will find the one self* same* Brahma,
to be present every where before his sight; and will perceive his unity
amidst all diversity, as in the yolk of the peahen.

*sv.25.31a The one consciousness appears as the mind, the mountains, etc.,
even as the multicoloured feathers and the wings of the peacock are present
in the egg of the peacock. This power or faculty is potentially present in
the infinite consciousness. Whatever is now seen as the diverse objects of
the universe, if it is seen with the eye of wisdom (the eye that is
wisdom), then only brahman or the infinite consciousness will be seen.

*sv.31b.32a For that is non.dual though apparently diverse, just like the
notion of diversity in the fluid in the peacock's egg. The notion of
brahman and the world is therefore both dual and non.dual.



अद्वैत.द्वैत.सत्ता.आत्मा तथा ब्रह्म जगद् भ्रमः ।

advaita.dvaita.sattA.AtmA tathA brahma jagat.bhrama: |

यथा सद् असतोः सत्ता समतायाम् अवस्थितिः ॥६।४७३२॥

yathA sat.asato: sattA samatAyAm avasthiti: ||6|47|32||

.

advaita*.nondual*.dvaita.*duality*.sattA*.real.state*.Atma.*Self* tathA.
*thus* brahma.*Brahman.Immensity* jagat.*world*.bhrama.*delusion/wandering*:
yathA.*as/how* sat.*real/So*.asat.*unreal/not.So.*o: sattA*.real.state*
samatA.*Sameness/Equalness*.yAm avasthiti.*stability/steadiness**:

*. *

*as a Self *

*in the nondual/dual state of BeingSo *

*thus *

*the Immensity becomes the World.delusion*

*Suchness that is dual though nondual,*

*Suchness that is So.and.notSo,*

*being situate in sameness*

*...*

*sv.31b.32a For that is non.dual though apparently diverse, just like the
notion of diversity in the fluid in the peacock's egg. The notion of
brahman and the world is therefore both dual and non.dual.

* advaita*.nondual*.dvaita.*duality*.sattA*.real.state*.Atma.*Self* tathA.
*thus* brahma.*Brahman.Immensity* jagat.*world*.bhrama.*delusion/wandering*:
yathA.*as/how* sat.*real/So*.asat.*unreal/not.So.*o: sattA*.real.state*
samatA.*Sameness/Equalness*.yAm avasthiti.*stability/steadiness**:



यतः सद् असतो रूपम् भाव.स्थम् विद्धि तम् परम् ।

yatas sat.asata:.rUpam bhAva.stham viddhi tam param |

नाना.अनाना.आत्मकम् इदम् त्व् अनुभूतम् न.सम्भवम् ॥६।४७३३॥

nAnA.anAnA.Atmakam idam tu.anubhUtam na.sambhavam ||6|47|33||

*.*

*...*

*whereby *

*you know the being.state of That Supreme *

*. *

*a various yet nonvarious Selfling is this *

*experienced as unbecome*

{as consequent not precedent}

*. *

yatas.*from.which/hence* sat.*Real/being.so*.a*.non*.sat.*Real/being.so*.a:
rUpa*.form/shape/color*.m bhAva.*becoming.state/feeling.sense*.stha.
*staying/set*.m viddhi*.know!* tam.*it/him* para.*higher/next*.m nAnA.
*various*.a*.non*.nAnA.*various*.Atmaka.*soulish*.m idam*.this.here* tu.
*but/yet/however* anubhUta*.m na*.no/t* sambhava*.m
*thm Consciousness/ever* jagat.*world *valana*.agitation/undulation*.m

pazya*.see/know* *in a *barhi.*peacock*.aNDa.*egg the *rasa.
*sap/essence/flavor*.barhi.*peacock*.Nam | yathA.*as/how* jagat.*world*.i
cittatva.*affective.mentality*.m cittatva.*affective.mentality*.e yat.
*which/what* jagat.*world* tathA.*thus* nAnA.*various*.a*.non*.nAnA.
*various*.Atmaka.*soulish*.eka.*one*.m ca*.and/too* mayUra*.peacock*.aNDa.
*egg*.rasa.*sap/essence/flavor*: yathA.*as/how*

.

*vlm.33b.34a. Know him as the supreme, who is the source of all entity and
non.entity, and on whose entity they depend; whose unity comprises all
varieties, which appear as vertual and are no real existences. (Hence the
gloss deduces the corollary, that the unreal or negative is subordinate to
the positive, and the variety to the unity).

*vlm.34b.34c. Know the world to be compressed under the category of the
Intellect, as the Intellect also is assimilated with the works of creation;
in the* same* manner as is the relation of the feather and moisture, the
one being the production and the other the producer of one another.

*sv.34.35 The infinite consciousness pervades the entire universe, and the
universe exists in the infinite consciousness. The relationship is one of
diversity and non.diversity — just as the numerous parts of the peacock are
in the one egg.substance. Where is the diversity in all this?

* cit*.Consciousness/ever* jagat.*world* valana
*.agitation/undulation/waving/turning*.m pazya*.see/know* barhi.*peacock*
.aNDa.*egg*.e rasa.*sap/essence/flavor*.barhi.*peacock*.Nam | yathA.*as/how*
jagat.*world*.i cittatva.*affective.mentality*.m cittatva.
*affective.mentality*.e yat.*which/what* jagat.*world* tathA.*thus* nAnA.
*various*.a*.non*.nAnA.*various*.Atmaka.*soulish*.eka.*one*.m ca*.and/too*
mayUra*.peacock*.aNDa.*egg*.rasa.*sap/essence/flavor*: yathA.*as/how*



नाना.पदार्थ.भ्रम.पिच्छ.पूर्णा

nAnA.padArtha.bhrama.piccha.pUrNA

जगन्.मयूरा.अण्ड.रसश्.चिद् आद्या ।

jagat.mayUra.aNDa.rasa:.cit.AdyA |

मयूर.रूपम् त्व् अमयूरम् अन्तः

mayUra.rUpam tu.a.mayUram anta:

सत्तापदम् विद्धि कुतो ऽस्ति भेदः ॥६।४७३५॥

sattApadam viddhi kutas.asti bheda: ||6|47|35||

.

nAnA.*various*.padArtha*.word.meaning/thing*.bhrama.*delusion/wandering*
.piccha*.pUrNa.*full*.A jagat.*world*.mayUra*.peacock*.aNDa.*egg*.rasa.
*sap/essence/flavor*:.cit*.Consciousness/ever*.Adya.*primal*.A | mayUra
*.peacock*.rUpa*.form/shape/color*.m tu.*but/yet/however* a*.non*.mayUra
*.peacock*.m anta:.*within*

*know the *sattA*.real.state*.pada.*condition/happening*

kutas.*?whence* asti.*existing/being* bheda.*distinct/divided*:

*.*

*vlm.35. The mundane egg resembles the peahen's egg, and the spirit of god
is as the yolk of that egg; it abounds with many things like the variegated
feathers of the peacocks, all which serve but to mislead us to error. Know
therefore there is no difference in outward form and internal spirit of the
world, as there is none in the outer peacock and the inner.yolk.

*sv.34.35 The infinite consciousness pervades the entire universe, and the
universe exists in the infinite consciousness. The relationship is one of
diversity and non.diversity — just as the numerous parts of the peacock are
in the one egg.substance. Where is the diversity in all this?

* nAnA.*various*.padArtha*.word.meaning/thing*.bhrama.*delusion/wandering*
.piccha*.pUrNa.*full*.A jagat.*world*.mayUra*.peacock*.aNDa.*egg*.rasa.
*sap/essence/flavor*:.cit*.Consciousness/ever*.Adya.*primal*.A | mayUra
*.peacock*.rUpa*.form/shape/color*.m tu.*but/yet/however* a*.non*.mayUra
*.peacock*.m anta:.*within* sattA*.real.state*.pada.*condition/happening*.m
viddhi*.know!* kutas.*?whence* asti.*existing/being* bheda.
*distinct/divided*:



@@@
*o**ॐm*





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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA .ucyate jIva:

संकल्पात्स मनो. भवेत् ।

saMkalpAt sa:. man*a:.* bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21





*O**ॐ*m





+++



FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
<https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>

FM6048 THE UNITY OF SELF & THE BRAHMAN.IMMENSITY 2.SP11 .z20

https://www.dropbox.com/s/8pa7fuh9k9qtwe3/fm6048%202.sp11%20%20SELF%20%26%20the%20brahman.IMMENSITY%20.z20.docx?dl=0

FM.6.48 THE UNITY OF SELF & THE BRAHMAN.IMMENSITY 2.SP11


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 Fri, Sep 10, 2021 at 2:23 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM.6.1.FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
> <https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
> *o**ॐ**m*
>
>
>
>
>
>
>
> FM.6.47
>
>
>
> *ABOUT THE STONE*
>
>
>
> *VASISHTHA said—*
>
>
>
> चित्तत्वस्य फलस्य.इव चितः स्वाप.अपर.क्रमात् ।
>
> cittatvasya phalasya.iva cita: svApa.apara.kramAt |
>
> स्वसत्ता.संनिवेशेन यः स* सर्ग* इति स्थितः ॥६।४७।१॥
>
> svasattA.saMnivezena ya: sa* sarga* iti sthita: ||6|47|1||
>
> .
>
> cittatvasya phalasya iva – *as.if of the fruit of Affectivity *
>
> cita: . *of Consciousness *
>
> svAp*a.a*para.kramAt – *thru the course of dream.difference *
>
> sva.sattA.saMnivezena ya: – what is by its own Suchness.form/basis
>
> sa sarga iti sthita: – *the sargaCreation is situate thus*
>
> *. *
>
> *sv.1.3 VASISTHA continued: Time, space and other factors in this
> so.called creation (which is in truth another aspect of the same
> consciousness) are none other than consciousness. When it is realised that
> all these are but thoughts and notions and that the self is one and
> indivisible, how then are these regarded as unreal?
>
> *vlm. The great category of the Intellect which is compared with the
> belfruit or wood apple, contains the universe as its own matter and marrow
> within Itself; and it broods upon the same: as in its dream (by
> forgetfulness of its own nature of omniscience before which everything is
> present).
>
>
>
> देश.काल.क्रिय.आदीनाम् अपि तन्मय.रूपतः ।
>
> deza.kAla.kriya.AdInAm api tat.maya.rUpata: |
>
> "इदम् अन्यद् इदम् च.अन्यद् इति न.अत्र.उपपद्यते ॥६।४७०२॥
>
> "idam anyat.idam ca.anyat".iti na.atra.upapadyate ||6|47|2||
>
> .
>
> deza.kAla.kriya.AdInAm api tat.maya.rUpata: "idam anyat.idam ca.anyat" iti
> na.atra.upapadyate
>
> *. *
>
> *Place + Time = Action*
>
> *such as This are only forms of That*
>
> *:*
>
> *the case of "This is another, and this is another" does not occur*
>
> *.*
>
> *vlm. All space and time and action and motion being but forms of itself,
>
> there can be no distinction of them in the intellect.
>
>
>
> समस्त.शब्द.शब्द.अर्थ=वासना.कलना.विदः ।
>
> samasta.zabda.zabda.artha=vAsanA.kalanA.vida: |
>
> एक.आत्मत्वाद् असच् च.इदम् इति संकथ्यते कथम् ॥६।४७०३॥
>
> "eka.AtmatvAt.asat.ca.idam".iti saMkathyate katham ||6|47|3||
>
> .
>
> samasta.zabda.zabd*a.a*rtha=vAsanA.kalanA.vida: .
>
> *Of/by the whole.word.word.meaning=Vâsanâ.Trace.imagining==knowers *
>
> ek*a.A*tma.tvAt –
>
> *thru the single nature of Self *
>
> *"this is notSo" *
>
> samkathyate katham –
>
> *how can it be said? *
>
> *vlm.3. All words and their senses, and all acts of volition, imagination
> and perception, being actions of the intellect, they can not be unrealities
> in any respect. (Nothing proceeding from the real one is ever unreal).
>
>
>
> फलस्य.अन्तः.संनिवेशः नाम.अनुक्रमतो यथा ।
>
> phalasya.anta:.saMniveza:.nAma.anukramata:*.*yathA |
>
> चितः स्वसत्ता.घनता.अनाना नाना स्थिता तथा ॥६।४७०४॥
>
> cita: svasattA.ghanatA.a.nAnA nAnA sthitA tathA ||6|47|4||
>
> .
>
> phalasya.anta:.saMniveza:.nAma.anukramata:*.*yathA cita: svasattA.ghanatA
>
> a.nAnA nAnA sthitA tathA
>
> *. *
>
> *the architecture of the Bilva fruit*
>
> *exemplifies*
>
> *for Consciousness*
>
> *the state where Ur.own.being is a thickening cloud*
>
> *unvarious as.various in that state*
>
> *...*
>
> *.*
>
> *vlm.4. As the substance contained in a fruit, passes under the several
> names of the kernel, pith and marrow and seeds; so the pith and marrow of
> the solid intellect being but one and the same thing, takes many names
> according to their multifarious forms.
>
> *sv. In the seed there is nothing but the seed — no diversity. At the*
> same* time there is the notion of potential diversity (of flowers,
> fruits) supposedly present in the seed. Even so, cosmic consciousness is
> one, devoid of diversity; yet the universe of diversity is said to exist
> only in notion.
>
>
>
> अनाना.एव.अपि नाना.एव क्षुब्धा.इव.अक्षुभिता.एव च ।
>
> a.nAnA.eva.api nAnA.eva kSubdhA.iva.akSubhitA.eva ca |
>
> यथा फल.अन्तः.स्व.असत्ता चिद्.अन्तः सिद्धयस् तथा ॥६।४७०५॥
>
> yathA phala.anta:.sva.asattA cit.anta: siddhaya:.tathA ||6|47|5||
>
> .
>
> ...
>
> .
>
> a.nAnA.eva.api nAnA.eva – *as.various yet unvarious = *
>
> kSubdhA.iva.akSubhitA.eva ca – *as.if disturbed though undisturbed = *
>
> yathA phal*a.a*nta:.sv*a.a*sattA .
>
> *as in the fruit of the state of Ur.own.unBeing = *
>
> cit.anta: siddhaya:*.*tathA *– in the Consciousness there are Powers thus
> *
>
> *thus in Consciousness are results. *
>
> #niSpatti *.f..* coming out or forth, completion, result.
>
> *AB. siddhaya: saMniveza.*niSyat*taya: ||6|47| [sic. = niSpattaya: ???]
>
> *vlm.5. A thing though the* same*, has yet different names according to
> its different states and changes of form; and as it is with the contents of
> a fruit, so it is with the subjects included under the intellect.
>
> *sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
> same* time there is the notion of potential diversity (of flowers,
> fruits) supposedly present in the seed. Even so, cosmic consciousness is
> one, devoid of diversity; yet the universe of diversity is said to exist
> only in notion. he stone is single; the notion of numerous lotuses arises
> only in relation to that single stone. Even so the notion of diversity
> arises in consciousness without causing diversity.
>
> #kSubh – to shake, tremble —>#kSubdha .adj.. agitated, shaken • expelled
> (as a king) • agitated (mentally), excited, disturbed (in comp. with citta
> or manas) • m. the churning.stick • a kind of coitus. — kSubdhatA f.
> agitation. #kSubh – to shake, tremble —>#kSubhita .mfn.. agitated, shaken,
> tossed, set in motion *mbh.KSS.&c.; agitated (mentally), disturbed,
> frightened, alarmed, afraid (mostly in comp.) *paJcat.KSS.; angry, enraged
> W. • #samkSubdha, y3043.015.
>
>
>
> जगत्.नागरम् आदर्शे चितः सर्वम् प्रतिबिम्बितम् ।
>
> jagat.nAgaram Adarze cita: sarvam pratibimbitam |
>
> कचति.इव.अकचद् अपि शिला.अन्तः=संविनेशवत् ॥६।४७०६॥
>
> kacati.iva.a.kacat.api zilA.anta:=saMvinezavat ||6|47|6||
>
> .
>
> *the world.city in a mirror = *
>
> cita: sarvam pratibimbitam – *is entirely a reflection in Consciousness =
> *
>
> kacati*.*iva.a.kacat*.*api – *it shines though not shining = *
>
> zilA.anta:=saMvineza.vat – *as the internal constitution of the Stone. *
>
> *vlm.6. The intellect reflects its image in the mirror of the world, as
> these sculptured images are exprest in a slab of stone.
>
> *sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
> same* time there is the notion of potential diversity (of flowers,
> fruits) supposedly present in the seed. Even so, cosmic consciousness is
> one, devoid of diversity; yet the universe of diversity is said to exist
> only in notion. he stone is single; the notion of numerous lotuses arises
> only in relation to that single stone. Even so the notion of diversity
> arises in consciousness without causing diversity.
>
> #viz – to enter —>#niviz – entering into —>#saMniviz . together
> —>#saMniveza –m.. entering or sitting down together, entrance into,
> settlement (acc. with #>kR √कृ vi>dhA or वि. √धा, "to take up a position,
> settle down"); seat, position, situation (ifc."situated in or on"); •
> saMnivesha.Constitution (of the Bilva fruit), #phalasya.anta:saMniveza,
> y6047.004 • Construction personified (as son of #tvaSTR and #racanA); form,
> figure, appearance. •.
>
>
>
> परमे चिन्.मणौ सन्ति जगत्.कोटि.शतान्य् अपि ।
>
> parame cit.maNau santi jagat.koTi.zatAni.api |
>
> चिन्तामणाउ.अनन्तानि फलानि.इव.अर्पितान्य् अलम् ॥६।४७०७॥
>
> cintAmaNAu.anantAni phalAni.iva.arpitAni.alam ||6|47|7||
>
> .
>
> parame *cit.*maNau santi jagat.koTi.zatAn*i.*api –
>
> *there are a thousand *koTi.s of worlds in the supreme consciousness.jewel
> = *
>
> cintAmaNau.anantAni phalAni*.*iva.arpitAni*.*alam –
>
> *just as there are endless numbers of fruits sought in the #cintAmaNi
> wishing.stone. *
>
> *vlm.7. The brilliant gem of the supreme intellects produces myriads of
> worlds in itself; as the gem of your minds casts the reflection of every
> object of our desire and imagination.
>
> *sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
> same* time there is the notion of potential diversity (of flowers,
> fruits) supposedly present in the seed. Even so, cosmic consciousness is
> one, devoid of diversity; yet the universe of diversity is said to exist
> only in notion. he stone is single; the notion of numerous lotuses arises
> only in relation to that single stone. Even so the notion of diversity
> arises in consciousness without causing diversity.
>
>
>
> चित्.समुद्रक* एव.इदम् तद् अङ्ग.उत्कीर्णम् आततम् ।
>
> cit.samudraka* eva.idam tat.aGga.utkIrNam Atatam |
>
> जगत्.मौक्तिकम् आभाति तत्.अंशमयम् अन्यवत् ॥६।४७०८॥
>
> jagat.mauktikam AbhAti tat.aMzamayam anyavat ||6|47|8||
>
> .
>
> cit.samudraka eva.idam tat.aGga.utkIrNam Atatam
>
> jagan.mauktikam AbhAti . *the world.pearl appearing = *
>
> tat.aMzamayam anyavat
>
> .
>
> *vlm.8. The casket of the intellect contains the spacious world, which is
> set in it as a bigpearl of vast size; it is but a part of the other, though
> appearing as distinct and different from the other.
>
> *sv.4.9 In the seed there is nothing but the seed — no diversity. At the*
> same* time there is the notion of potential diversity (of flowers,
> fruits) supposedly present in the seed. Even so, cosmic consciousness is
> one, devoid of diversity; yet the universe of diversity is said to exist
> only in notion. he stone is single; the notion of numerous lotuses arises
> only in relation to that single stone. Even so the notion of diversity
> arises in consciousness without causing diversity.
>
>
>
> अहोरात्रम् विकरयन् वेदना.अवेदनान्य् अलम् ।
>
> ahorAtram vikarayan vedanA.avedanAni.alam |
>
> चिद्.आदित्यः स्थितो भास्वान् जगद् द्रव्याणि दर्शयन् ॥६।४७०९॥
>
> cit.Aditya: sthita:.bhAsvAn jagat.dravyANi darzayan ||6|47|9||
>
> .
>
> *like day and night*
>
> *becoming all that's known or unknown*
>
> *:*
>
> *a shining consciousness.sun*
>
> *lighting the things of the world*
>
> *...*
>
> *vlm. ... it brings on the days and nights by turns, to show and hide them
> to and from our view.
>
>
>
> समुद्र.कोटर.आवर्त.पयः.स्पन्द.विलासवत् ।
>
> samudra.koTara.Avarta.paya:.spanda.vilAsavat |
>
> अनाना.एव च नाना चिच्*छिला.अन्तः संनिवेश्वत् ॥६।४७१०॥
>
> a.nAnA.eva ca nAnA cit*zilA.anta: saMnivezvat ||6|47|10||
>
> .
>
> samudra.*sea.*koTara.Avarta.paya:.*water*.spanda.vilAsavat
>
> a.nAnA.eva ca nAnA
>
> cit
>
> zil*A.a*nta: saMnivezvat .
>
> *. *
>
> *in an ocean.hollow eddies of water spin & play*
>
> *unvarious yet various*
>
> *like the content of the Consciousness.stone*
>
> *...*
>
> *vlm. As the waters of an eddy whirl and hurl down into the vortex of the
> sea,
>
> so do these worlds roll and revolve in the cavity of the intellect...
>
>
>
> यद् अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका ।
>
> yat.asti tat.citi zilA.zarIre zAlabhaJjikA |
>
> यन् न.अस्ति तत्.चिति शिला.शरीरे शालभञ्जिका ॥६।४७११॥
>
> yat.na.asti tat.citi zilA.zarIre zAlabhaJjikA ||6|47|11||
>
> .
>
> y*at.*asti . *what is = *
>
> ta*t.c*iti
>
> zilA.zarIre . *i the Stone body = *
>
> zAlabhaJjikA *– a statue + *
>
> yan.na.asti . *which is not = *
>
> ta*t.c*iti
>
> zilA.zarIre . *i the Stone body = *
>
> zAlabhaJjikA *– a statue. *
> padma.nAnA.diz.abd*a.a*rtha: . ... *lotus.various = *
>
> tyaktvA y*at.*va*t.c*hila.udaram *. having forsaken in.which.way the
> heart of the Stone + *
>
> nAnA t*at.*v*at.*idam nAnA . *various in that way is this too various = *
>
> t*at.*etan.mayam a.dvayam *– that mode of this is non.dual*
>
> *. *
>
> *vlm.13. As the lotus loses its own and seperate entity by its being
> embodied in the stone, so do all these varieties of existence lose their
> difference by their being engrossed into the unity of the intellectual
> substance.
>
> *sv.10.19 But just as water in mirage is and is not simultaneously, even
> so is diversity in relation to the infinite consciousness. All this is
> indeed brahman, the infinite consciousness.
>
> *VA. as inside of stone, having left the meaning of “lotus” etc., is
> non.dual cit so also the world, negating division and variety, is the
> non.dual cit only
>
> *AS: The first line completes the line from v. 12.
> The essential meaning of objects like lotus etc. leaving the inside of
> stones (i.e. leaving their false state becomes one with it!)
> The second line starts a new sentence.
> Likewise, all this variety of things, these or those are essentially it
> and indistinct from it (continued in the next)
>
>
> नाना.अप्य् एकतया.अनाना पद्म.बिम्बम् शिला.उदरम् ।
>
> nAnA.api.ekatayA.anAnA padma.bimbam zilA.udaram |
>
> यथा तद् अ.विभाग.आत्म तथा.इदम् चिद्.घन.अन्तरम् ॥६।४७१४॥
>
> yathA tat.a.vibhAga.Atma tathA.idam cit.ghana.antaram ||6|47|14||
>
> .
>
> nAnA.apy . *tho various = *
>
> ekatayA.anAnA . *not various thru oneness = *
>
> padma.bimbam . *lotus.image = *
>
> zila.udaram *– within the Stone =*
>
> yathA tad . *as that = *
>
> a.vibhAg*a.A*tma
>
> tathA.idam *cit.*ghan*a.a*ntaram *– thus this within thick Consciousness*
>
> *. *
>
> *vlm.14. As the diversity of the lotus changes to the identity of the
> stone, by its union with and entrance into its cavity; so the varieties of
> creation, become all one in the solid mass of the Divine Intellect.
>
> *sv.10.19 But just as water in mirage is and is not simultaneously, even
> so is diversity in relation to the infinite consciousness. All this is
> indeed brahman, the infinite consciousness.
>
> ##bhaj .> #vibhaj .> #*vibhAg*a:* . *outspread.portion . distribution,
> e.g. inheritance • division (.> #vibhAgena . separately) • distinction,
> difference, tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa
> kathaya etan me mahA.moha=nivRttaye ||6|47| y6053.021 • .> #logical
> difference, *disjunction* (opp. to* saM*.yoga सं.योग and regarded in
> nyAya न्याय as one of the 24 guNas गुणs) IW. 68.
>
>
>
> यथा.अमल.पयः.कोशः स्थल.धियाम् तु भानु.भाः ।
>
> yathA.amala.paya:.koza: sthala.dhiyAm tu bhAnu.bhA: |
>
> सन्न् एव.असन्न् इव.एवम् चिन् न.एव त्वम् सद्.असद् वपुः ॥६।४७१५॥
>
> san.eva.asan*.iva.evam cit.na.eva tvam sat.asat.vapu: ||6|47|15||
>
> .
>
> yathA.amala.paya:koza: . *it's like a clear sheet of water = *
>
> sthala.dhiyAm tu bhAnu.bhA: *. but to those who think it dry it is
> sunshine + *
>
> san eva asan iva . *being **as.if not.being, = *
>
> evam cit . *such is Consciousness. = *
>
> na.eva tvam s*at.*asad.vapu: *. you are not this real/unreal body. *
>
> *vlm.15. As the mirage appears to be a sheet of water to the thirsty dear,
> while it is known to the intelligents to be the reflexion of the solar rays
> on the sandy desert; so does the reality appear as unreal and the unreal as
> real to the ignorant; while in truth there is neither the one nor the other
> here, except the images of the Divine Mind.
>
> *sv.10.19 But just as water in mirage is and is not simultaneously, even
> so is diversity in relation to the infinite consciousness. All this is
> indeed brahman, the infinite consciousness.
>
> *VA. like