fm3080 1.ag20-22 UNRIDDLED .z62
jivadas
fm3080 1.ag20-22 UNRIDDLED .z62
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y3080_1.ag21-22 UNRIDDLED.z62
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UNRIDDLED
vasiShTha said—
महा.निशि महा.अरण्ये महा.राक्षस-कन्यया ।
mahA.nizi mahA.araNye mahA.rAkSasa-kanyayA |
इति प्रोक्ते महा.प्रश्ने महा.मन्त्री गिरम् ददौ ॥१॥
iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||
.
awesome
was the night,
in that awesome forest,
where these awesome questions were asked by that awesome girl-Ogress
and then
the awesome Minister answered her
:
~vlm.1 Vasishtha continued:—After the giant-like progeny of the Rákshasa had proposed her occult questions, in the deep gloom of night in that thick forest, the good and great counsellor began to give his replies. (The repetition of the word great in the original, expresses the solemnity of the occasion; as the disquisitions concerning the Great God in the Aranyakas or forest lectures of the vedic Rishis, were conducted with great solemnity in their holy hermitage in forests. So was the sermon on the Mount of Jesus).
~jd: clearly the pious VLM has no sense of humor. the Tale of the Needle is in burlesque style (#hAsya-rasa), satirizing the use of the <mahA> cliché. "awesome" would be a current English equivalent, tho "incredible" would also be appropriate.
The MINISTER said—
शृणु तोयद-संकाशे प्रश्नम् एतम् भिनद्मि ते ।
zRNu toyada-samkAze praznam etam bhinadmi te |
अनुक्रमात्मकम् मत्तम् गजेन्द्रम् इव केसरी ॥२॥
anukramAtmakam mattam gajendram iva kesarI ||2||
.
listen
—
you drop your questions
the way a stormcloud drops rain
!
but
I'll deal.with them for you
—
(the way a lion deals.with a rut.crazy elephant)
.
*jd. this Minister is the King's Doorkeeper, his Chief of Staff. ~vlm. calls him The Counsellor:—Hear, me! thou dark and cloud like form! to unravel thy riddling questions, with as great ease as the lion foils the fury of gigantic elephants.
भवत्या परमात्मा_एष कथित: कमलेक्षणे ।
bhavatyA paramAtmA_eSa kathita: kamala-IkSaNe |
अन्यैव वचो-भङ्ग्या प्रश्न-विद्बोध-योग्यया ॥३॥
anyaiva vaco-bhaGgyA prazna-vidbodha-yogyayA ||3||
.
the Supreme Self
has
been described by you,
lotus.eyed lady,
but differently
thru your choice of words that conceal the meaning of your questions
.
~vlm.3. All thy questions relate to the Supreme Spirit, and are framed in thy enigmatical language, to try the force of our penetration into their hidden meanings.
अनाख्यत्वाद्_अगम्यत्वान्_मन:-षष्ट-इन्द्रिय-स्थिते: ।
anAkhyatvAd agamyatvAn mana:-SaSTa-indriya-sthite: |
चिन्.मात्रम्_एवम् आत्म-अणुर्_आकाशाद्_अपि सूक्ष्मक: ॥४॥
cin.mAtram evam Atma-aNur AkAzAd api sUkSmaka: ||4||
.
because
it's indescribable when examined by Mind with its five senses,
so
a measured Self-Atom of chit.Consciousness is subtle,
subtler even than AkAsha.Space
.
~sv.4 That self is subtler than even space since it has no name and cannot be described; and neither the mind nor the senses can reach it or comprehend it. It is pure consciousness.
~vlm.4. The soul which is Selfsame, with the intellect which is minuter than a particle of air, is that atomic principle that thou dost inquire into, because it is a nameless minim imperceptible by the six organs of sense, and unintelligible to the mind. (Answer to the first question about the atom.
[A1]
rAkSasy uvAca |
ekasya aneka-samkhyasya kasya aNor ambudher iva |
antar.brahmANDa-lakSANi lIyante budbudA iva ||
"What one atom is counted as
the tens of thousands found within
the Brahma-Egg, dissolving like
bursting bubbles in the ocean?"
Because it's indescribable,
because it's unapproachable
by the Mind and the five senses,
so measured Consciousness, the Self-
atom, is more subtle than Space.
चिद्.अणो: परमस्य_अन्त: सद्_इव_असद्_इव_अपि वा ।
cid.aNo: paramasya_anta: sad_iva_asad_iva_api vA |
बीजे_अन्तर्.द्रुम-सत्ता_इव स्फुरति_इदम् जगत्.स्थितम् ॥५॥
bIje_antar.druma-sattA_iva sphurati_idam jagat-sthitam ||5||
.
within a Consciousness-Atom of the Supreme
is the seemingly real
or else seemingly unreal
—
as
the inner.tree-reality in a seed sprouts
so
is this world-existence
.
~sv.5 The entire universe exists in the consciousness that is atomic, even as a tree exists within the seed: but, then the universe exists as consciousness and does not exist as the universe.
~vlm.5. Underlying the atomic intellect, is the minute seed which contains this universe; but whether it is a substantial or unsubstantial reality, nobody can say. (This is the answer to the second question with regard to the mundane seed).
सत्-किम्.चिद्.अनुभूतित्वात्_सर्व.आत्मकतया स्व.त: ।
sat-kim.cid.anubhUtitvAt_sarva.AtmakatayA sva.ta: |
तदात्मकतया पूर्वम् भावा: सत्ताम् किल_आगत: ॥६॥
tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||6||
.
from the experience of being anything
thru your own state of All.Selfness,
by means of That.Selfness
former states
indeed come to reality
.
~sv. That consciousness exists, however, because such is the experience of all, and since it alone is the self of all. Since it is, all else is.
~vlm.6. It is called a reality from our notion of its being the soul of all by itself, and it is from that soul that all other existences have come in to being.
आकाशम् बाह्य-शून्यत्वाद्_अनाकाशम् तु चित्त्वत: ।
AkAzam bAhya-zUnyatvAd_anAkAzam tu cittvata: |
अति.इन्द्रियत्वान्_नो किम्.चित्_स एव_अणुर्_अनन्तक: ॥७॥
ati.indriyatvAn_no kim.cit_sa eva_aNur_anantaka: ||7||
.
what is Space
because of its external emptiness
but non-Space
from its nature as Consciousness,
beyond the senses
—
it is nothing-at.all,
it's only a boundless atom
.
~sv. ... It is: yet because it cannot be experienced by the mind and senses, it is not....
~vlm.7. It is a void from its outward inanity, but it is no void as regards its intellect (which is a reality); it is said to be nothing from its imperceptibility, but it is a subtile something from its imperishableness. (All finite bodies are unreal, the immortal soul is real, and identic with the Supreme soul).
"What is the Space that is not Space?
What anything's nothing at all?
What is the "I" that you've become?
and what I am I, your Majesty?"
It is Space on-account.of its
external emptiness. It is
non-Space because.of its nature
as Consciousness. Because it is
beyond the senses, it's nothing-
at-all--an unbounded atom.
सर्व.आत्मकत्वाद्_भुक्ते च तेन किम्.चिन्_न किम्.चन ।
sarva.AtmakatvAd_bhukte ca tena kim.cin_na kim.cana |
चिद्.अणो: प्रतिभा सा स्याद्_एकस्य_अनेकता_उदिता ।
cid.aNo: pratibhA sA syAd_ekasya_anekatA_uditA |
असत्येव यथा हेम्न: कटक.आदि तथा परे ॥८॥
asatyeva yathA hemna: kaTaka.Adi tathA pare ||8||
.
and thus thru being an All.Self
it enjoys
anything anyhow
.
it seems
the radiance of a chit-Atom
:
a nonUnity arisen from One
as when the unreal in gold becomes jewelry in its perfection
.
~vlm.8. It is not a nothing from its being permeated in all things, (i.e. though all pervading yet it is an absolute entity); for all things are but reflexions of the minute Intellect, and its unity shines forth in the plurality, all which is as unreal, as the formal bracelet formed of the substantial gold.
~sv.8 7-8 That self is empty like space; but it is not nothingness, since it is consciousness. It is: yet because it cannot be experienced by the mind and senses, it is not. It being the self of all, it is not experienced (as the object of experience) by anyone. Though one, it is reflected in the infinite atoms of existence and hence appears to be many. ~sv.8 This appearance is however unreal even as 'bracelet' is an imaginary appearance of gold which alone is real.
एषो ऽणु: परमाकाश: सूक्ष्मत्वाद् अप्य् अलक्षित: ।
eSo 'Nu: paramAkAza: sUkSmatvAt apy alakSita: |
मन:-षष्ठेन्द्रिय-अतीत: स्थित: सर्वात्मको ऽपि सन् ॥९॥
mana:-SaSThendriya-atIta: sthita: sarvAtmako 'pi san ||9||
.
this aNu.Atom is transcendent Space
.
being
of subtle nature
it is
undefined,
beyond the scope of manas*Mind and its senses,
&
being
the self of all
.
~vlm.9. This minutial is the transcendal vacuum, and is imperceptible owing to its minuteness; and though it is situated in all things yet it is unperceived by the mind and external senses.
~vlm. ... the universal soul is known in its hidden form, like the unseen camphor by its smell.
ko'Nustama: prakAza: syAtko'Nurasti ca nAsti ca |
ko'NurdUre'py adUre ca ko'Nureva mahAgiri: ||9||
"What atom is both dark and bright?
what Atom both is and is not?
what Atom is both near and far?
what atom is a great mountain?"
This atom is transcendent Space,
but from its subtlety it has
no marks of definition. It
is situate beyond the Mind
and senses, though the self of all. -9-
*jd.9 eSo aNu: paramAkAza: – This atom is transcendent Space = sUkSmatvAd apy alakSita: – but from its subtlety is undefined – without distinguishing marks =
mana:-SaSTha-indriya-atIta: sthita: – being situate beyond the Mind and senses -
sarva.Atmaka:_api san – though being the self of all.
सर्वात्मकत्वान् न_एव_असौ शून्यो_ भवति कर्हि.चित्।
sarvAtmakatvAt_na_eva_asau zUnyo bhavati karhi.cit|
यद्_अस्ति न तद्_अस्ति_इति वक्ता मन्ता इति स्मृत: ॥१०॥
yad asti na tad asti iti vaktA mantA iti smRta: ||10||
.
because.of its nature
as
the Self of all
it does not become empty anyhow
.
if you say
"What is, is not That",
you're considered.to.be a thoughtful speaker
.
~sv.10 It is not a void or nothingness: for it is the self of all, and it is the very self of one who says it is and of one who says (or thinks) it is not!
~vlm.10. Its universal pervasion cannot make it void and null, because all that is (existent) is not that (Intellect), which alone is known as the thinking principle, that makes us speak, see and act.
कया.चिद्_अपि युक्त्या_इह सतः_अ.सत्त्वम् न युज्यते ।
kayA.cid_api yuktyA_iha sata:_a.sattvam na yujyate |
सर्व.आत्मा स्व.आत्म-गुप्तेन कर्पुरेण_इव दृश्यते ॥११॥
sarva.AtmA sva.Atma-guptena karpureNa_iva dRzyate ||11
||
.
what sort of reasoning _is_ this
?
we do not speak of the nonexistence
of
what is So
.
the sarva.Atma*All.Self is seen to be
by your sva.Atma*own.self
just as camphor is known
by its fragrance
.
~vlm.11. No kind of reasoning can establish the non—entity of the real Ens (sat), because of it is not being seen by anybody. Yet the universal soul is known in its hidden form, like the unseen camphor by its smell.
चिन्.मात्र-अणु: स एव_इह सर्वम् किम्.चिन्_मन:-स्थितम् ।
cin.mAtra-aNu: sa eva_iha sarvam kim.cin_mana:-sthitam |
न किम्.चिद्_इन्द्रिय.अतीत-रूपत्वाद्_अ.मल: स्थित: ॥१२॥
na kim.cid_indriya.atIta-rUpatvAd_a.mala: sthita: ||12||
.
this atomic Consciousness
is
every anything seated here in manas*Mind
.
and nothing impure exists beyond its sensory form
.
Øtt. #aNu -> #cidaNu cit.aNu -> #cinmAtrANu chit.mAtra-aNu – When used as a suffix, mAtra is commonly translated as "only " • and often this is adequate. In yv/FM, -mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure " (as in the "meter "of the poetic line). Thus -> #cinmAtra (cit-mAtra) is adequately rendered as "Consciousness-only", but is better read as "a measure of consciousness". When cit*Consciousness is affected as citta*Affection, it becomes #cinmaya cin.maya, Measured/Formed Consciousness.
~AB. "ka: sarva na ca kimcic ca" ... ||
~vlm.1:2. The unlimited soul resides in all limited bodies, and the atomic intellect pervades the vast universe; and it is in the same manner as the mind fills all bodies, in its purely subtile state unknown to the senses.
~sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.
स एव च एको ऽनेकश् च सर्व-सttva-Aत्म-वेदनात् ।
sa eva ca_eko_an.ekaz_ca sarva.sattva-Atma-vedanAt |
स एव इदम् जगद्_ढत्ते जगत्-कोश=स्थस् तथैव हि ॥१३॥
sa eva idam jagad_dhatte jagat-koza=sthas tathaiva hi ||13||
.
it
is
both
1 & -1
thru the knowledge of the all.existent-self
it alone presents this world
and in that very way is the world ensheathed in it
.
~vlm.13. It is one and all, the unity as well as plurality, by its being the soul of each and all, both singly as well as collectively, and its supporting and containing each and all by and within itself.
~sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.
इमाश् चित्त-महाम्भोधौ त्रिजगल्-लव-वीचय: ।
imAz citta-mahAmbhodhau trijagal-lava-vIcaya: |
प्रज्ञास् तस्मिन् कचन्त्य् अप्सु द्रवत्वाच् चक्रता इव ॥१४॥
prajJAs tasmin kacanty apsu dravatvAc cakratA iva ||14||
.
these whirlpools
in the great ocean of Affection
—the three worlds which the wise project in That—
are caused by the very nature of the running water
.
~vlm.14. All these worlds are as little billows in the vast ocean of the divine Intellect; whose intelligence, like a liquid body, shows itself in the form of eddies in the water.
चित्त-इन्द्रियाद्य्=अलभ्यत्वात् सो ऽणु: शून्य-स्वरूप-वत् ।
citta-indriyAdy=alabhyatvAt so 'Nu: zUnya-svarUpa-vat |
स्व.संवेदन-लभ्यत्वाद् अशून्यम् व्योम-रूप्य् अपि ॥१५॥
sva.samvedana-labhyatvAd azUnyam vyoma-rUpy api ||15||
.
because
it can't be reached
by the Affective senses
the aNu.Atom seems to have an empty character
.
because
it can be reached
thru your own.awareness
it is not empty
though it has a spacious form
.
~sv. Because this consciousness is beyond the reach of the mind and senses, it seems to be a void; but since it can be known by self-knowledge, it is not a void.
~vlm.15. This minutiae of the intellect being imperceptible to the senses and the mind, is said to be of the form of vacuity; but being perceived by our consciousness, it is not a nothing although of the nature of a void in itself.
सो ऽहम् भवान् एव भवान् संपन्नो ऽद्वैत-वेदनात् ।
so 'ham bhavAn eva bhavAn sampanno 'dvaita-vedanAt |
स भवान् न भवेन् नाहम् जातो बोध-बृहद्-वपु: ॥१६॥
sa bhavAn na bhaven nAham jAto bodha-bRhad-vapu: ||16||
.
I am "Your Being",
being only a measure of existents produced thru knowledge of nonduality,
but that Being does not become.
Not."I"
is born as the vast Realization-Body.
~jd. there is barely translatable wordplay here on the common address <bhavAn>, "Your Being", with the noun <bhava>, and the verb <bhavet>.
~sv.16 On account of the indivisibility of consciousness, I am you and you are me; but the indivisible consciousness itself has become neither I nor you!
~vlm.16. I am That and so art thou, by our conviction of the unity (of the spirit); but neither am I That nor thou art He, by believing ourselves as composed of our bodies only.
त्वंताहंतात्मकम् सर्वम् विनिगीर्यावबोधत: ।
tvaMtA.ahaMtA-Atmakam sarvam vinigIrya_avabodhata: |
न त्वम् नाहम् न सर्वम् च सर्वम् वा भवति स्वयम् ॥१७॥
na tvam nAham na sarvam ca sarvam vA bhavati svayam ||17||
.
a Selfling of "you"ness or "I"nesss
—
all
are swallowed in this understanding
.
no you,
no I,
no everything
—
or
everything becomes itSelf
.
~sv.17 When the wrong notions of 'you' and 'I' are given up, there arises the awareness that there is neither you, nor I, nor everything; perhaps it alone is everything.
~vlm.17. Our egoism and tuism being got rid of by our knowledge of truth, we cease to be the ego and tu; and so all other persons lose all their properties (vlmayam or sUm) in the sole Unity.
गच्छन् न गच्छत्य् एषो ऽणुर् योजन-ओघ-गतो ऽपि सन् ।
gacchan na gacchaty eSo 'Nur yojana-ogha-gato 'pi san |
संवित्त्या योजनौघ्त्वम् तस्य अणोर् अन्तरे स्थितम् ॥१८॥
samvittyA yojanaughtvam tasya aNor antare sthitam ||18||
.
going, this Atom does not go
though it has traveled so many leagues
thru its Awareness
a sea of leagues exists
within
that Atom
.
~vlm.18. This particle of the intellect is immovable, though it moves thousand of miles over; and we find in our consciousness many a mile to be composed in this particle.
"Going, what's it that doesn't go?
resting, what's it that does not rest?
What is the consciousness of stone?
and what makes pictures in the sky?"
This Atom moves does not move,
though having traveled many leagues:
because.of its Awareness all
those leagues are found in that Atom.
न गच्छत्य् एष यातो ऽपि संप्राप्तो ऽपि च नागत: ।
na gacchaty eSa yAto 'pi samprApto 'pi ca nAgata: |
स्व.सत्ताकाश-कौशान्तर्-वासित्वाद् देश-कालयो: ॥१९॥
sva.sattAkAza-kauzAntar-vAsitvAd deza-kAlayo: ||19||
.
it does not go tho it has come
and tho attained yet it's not reached
because of the nature of its own reality-space
as in a cocoon
thru its abidance
in place and time
.
~sv. The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?
~vlm.19. The mind is firmly seated in the vacuous intellect, from which it never stirs, though it goes to all places where it is never located. (This is the answer of what moveth not).
गम्यम् यस्य शरीर-स्थम् क्व किल असौ प्रयाति हि ।
gamyam yasya zarIra-stham kva kila asau prayAti hi |
कुच-कोटर-ग: पुत्र: किम् मात्रान्यत्र वीक्ष्यते ॥२०॥
kuca-koTara-ga: putra: kim mAtrAnyatra vIkSyate ||20||
.
what is to come
—
how is it seated in the body
and where would it go
?
when a child is nestled on the breast what other mother does it know
?
~vlm.20. That which hath its seat in the body can never go out of it; as a baby hanging on the breast of its mother, cannot look to another place for its rest.
~sv.20 19-21 The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?
गम्यो यस्य महादेशो यावत् संभवम् अक्षय: ।
gamyo yasya mahAdezo yAvat sambhavam akSaya: |
अन्तस्थ: सर्व-कर्तुर् हि स कथम् क्व इव गच्छति ॥२१॥
antastha: sarva.kartur hi sa katham kva iva gacchati ||21||
.
being one who can travel thru any great place
as far as it is possible,
one who is set unchangingly within,
where would the All.Doer go,
and how
?
~sv.23 The self which is of the nature of pure consciousness seems to be inert and insentient ...
~vlm.21. One though free to range over large tracts at will, will never start from his own abode, where he has the liberty and power to do all he likes.
यथा देशान्तर-प्राप्ते कुम्भे वक्त्र-समुद्रिते ।
yathA deza.antara-prApte kumbhe vaktra-samudrite |
तदाकाशस्य गमनागमने न तथात्मन: ॥२२॥
tadAkAzasya gamana-a.gamane na tathA_Atmana: ||22||
.
while a desha.Place is got within a pot
when the pot is sealed
yet in AkAsha.Space
—where there's no coming and going—
it is not thus for the Self
.
*jd. #deza is too frequently translated as "space", particularly when joined to #kAla as "space-time". AkAsha.Space is unlimited. The interior of a sealed pot is a desha.Place that is limited by the walls and lid of the pot.
~sv.22 If a pot is taken from one place to another, the space within does not move from one place to another, for everything is for ever in space.
~vlm.22. Wherever the mind may rove, it is never affected by the climate of that place; as a jar taken to a distant country with its mouth shut, does not yield any passage to the light and air of that region into it. (In answer to what remains in a place so as it does not remain there).
चित्तता स्थाणुता स्वान्तर् यदा स्तो ऽनुभवात्मिके ।
cittatA sthANutA svAntar_yadA sto_'nubhava-Atmike |
चेतनस्य जडस्यैव तदासौ द्वयम् एव च ॥२३॥
cetanasya jaDasya_eva tadA_asau dvayam eva ca ||23||
.
the Affective state,
when the stable Pillar state
is intimate experience within yourself
of the still chetana*Intelligence,
even then is
This
another duality
.
~sv.23 The self which is of the nature of pure consciousness seems to be inert and insentient ...
~vlm.23. The cogitation and incogitancy of the intellect, being both perceived in our minds, it is said to be both intellection as well as dullness of the intellect. (This is the answer "of what is ever active, yet as dull as a block of stone").
यदा चेतन-पाषाण-सत्ता-एकात्म-एक-चिद्.वपु: ।
yadA cetana-pASANa-sattA-ekAtma-eka-cid.vapu: |
तदा चेतन-एवासौ पाषाण इव राक्षसि ॥२४॥
tadA cetanA_eva_asau pASANa iva rAkSasi ||24||
.
when
your body is intelligent being like stone,
one self,
one Consciousness,
then
your intelligence too is like stone,
Ogress
.
~vlm.24. When our intellection is assimilated into the solid substance of Divine Intellect, then is our intellect said to become solidified as a stone.
~sv.24 ... when it is apparently associated with inertia.
परम-व्योम्न्य् अनाद्यन्ते चिन्मात्र-परमात्मना ।
parama-vyomny anAdyante cin.mAtra-parama.AtmanA |
विचित्रम् त्रिजगच्-चित्रम् तेनेदम् अकृतम् कृतम् ॥२५॥
vicitram trijagac-citram tena_idam_a-kRtam kRtam ||25||
.
in the supreme sky
without beginning or end,
thru the measured Consciousness of the supreme Self,
is
this surprising wonder, the triple world
—which is un.done—
done
.
~vlm. ... most wonderful as they are his increate creations.
~sv. ...though all this seems to have been done, such effect being a mere fancy, nothing has been done.
तत्-संचित्त्या वह्नि-सत्ता तेनात्यक्तानलाकृति: ।
tat-samvittyA vahni-sattA tenAtyaktAnalAkRti: |
सर्वगो ऽप्य् अदहत्य् एव स जगद्-द्रव्य-पावक: ॥२६॥
sarvago 'py adahaty eva sa jagad-dravya-pAvaka: ||26||
.
thru the awareness of
That
is the reality of fire
thru That
not losing the form of flame
though omni.going
yet it is unburning,
the fire of worldly things
.
~vlm. ... It inheres in all bodies without burning them, and is the enlightener and purifier of all substances. (This answers the question, "what is fiery without its inflammability").
~sv.26 25-26 In infinite space, this infinite consciousness had made infinite objects appear; though all this seems to have been done, such effect being a mere fancy, nothing has been done. Hence, it is both consciousness and inertia, the doer and the non-doer.
~vlm.26. The Divine Soul is of the essence of fire, and never forsakes its igneous from. It inheres in all bodies without burning them, and is the enlightener and purifier of all substances. (This answers the question, "what is fiery without its inflammability").
प्रज्वलद् भास्वराकारान् निर्मलाद् गगनाद् अपि।
prajvalad bhAsvarAkArAn nirmalAd gaganAd api|
प्रज्वलच् चेतन-एकात्मा तस्माद् अग्नि: स जायते ॥२७॥
prajvalac cetana-ekAtmA tasmAd agni: sa jAyate ||27||
.
blazing
from its brilliant form
more spotless than the sky,
blazing
the intelligent one Self
from That
is born as fire.
~vlm.27. The blazing intelligence of the divine soul, which is purer than the etherial sphere, produces the elemental fire by its presence.
prajvalad bhAsvara-AkArAt nirmalAt gaganAt api - x =
prajvalac cetana-ekAtmA tasmAd agni: sa jAyate - x =
~AB. "avahner jAyate vahni: kasmAt" ... ||
~sv.27 The reality in fire is this self or consciousness: ...
~vlm.27. The blazing intelligence of the divine soul, which is purer than the etherial sphere, produces the elemental fire by its presence. (As the burning of mount Sinai in the Bible and Taurus in the Koran, and the fiery form of Brahmá the creator and regent of vulgar fire). (This is in answer of "what unigneous entity produces the substance of fire?").
संवेदनाद्_यद्_अर्क.आदि-प्रकाशस्य प्रकाशक: ।
samvedanAd_yad_arka.Adi-prakAzasya prakAzaka: |
न नश्यत्य्_आत्म.भा-रूपो महा.कल्प-अम्बुदैर्_अपि ॥२८॥
na nazyaty_Atma.bhA-rUpo mahA.kalpa-ambudair_api ||28||
.
thru full awareness
what is
the illumination of the luminous suns and stars
in the form of the light of Self
is not
destroyed
even by the Doomsday clouds
.
~sv.28 ... yet, the self does not burn nor is it burnt, since it is the reality in all, and infinite.
~vlm.28. The intellect which is the light of the soul, and enlightener of the lights of the luminous sun, moon and stars, is indestructible and never fades; although the light of the luminaries, is lost on the last day of universal doom. (In answer to "what unextinguishable fire is the kindler of planetary lights).
अ.नेत्र-लभ्यो ऽनुभव-रूपो हृद्-गृह-दीपक: ।
a.netra-labhyo 'nubhava-rUpo hRd-gRha-dIpaka: |
सर्व-सत्ता-प्रदो ऽनन्त: प्रकाश: परम: स्मृत: ॥२९॥
sarva.sattA-prado 'nanta: prakAza: parama: smRta: ||29||
.
not to be got thru the eyes
it is a form experienced as a light within Heart House,
presenting all reality,
unending light,
perfection remembered
.
~vlm.29. There is an inextinguishable light (glory), known as ineffably transcendental, which the eye cannot behold, but is perceptible to the mind as its inward illumination, and presenting all things to its view.
~sv.29 It is the eternal light which shines in the sun, the moon, and the fire, but independent of them.
प्रवर्तते_अस्मद् आलोको मन:-षष्ठेन्द्रिय-अतिगात् ।
pravartate_asmad Aloko mana:-SaSThendriya-atigAt |
येन अन्तरा अपि वस्तूनाम् दृष्टा दृष्य-चमत्कृति: ॥३०॥
yena antarA api vastUnAm dRSTA dRSya-camatkRti: ||30||
.
this light appears
through the emergence of manas*Mind together with its senses
whereby
even within substantial things
the sight is amazing to behold.
~sv.30 It shines even when these have set: it illumines all from within all.
~vlm.30. Thence proceeds the intellectual light, which transcends the sensible and mental lights; and presents before it wonderful pictures of things invisible to visual light. (It is luminous by itself and shows things lying hid in darkness, as one walking in the dark, makes himself known to another by telling him "it is I").
लता-गुल्माङ्कुरादीनाम् अनक्षाणाम् च पोषक: ।
latA-gulmAGkurAdInAm anakSANAm ca poSaka: |
उत्सेध-वेदनाकार: प्रकाशो ऽनुभवात्मक: ॥३१॥
utsedha-vedanAkAra: prakAzo 'nubhavAtmaka: ||31||
.
what subsists in vines, shrubs, shoots,
and sense.less things
grown into knowledgable form
is the light of self.experience
.
~sv.31 It alone is the intelligence that indwells even trees, plants and creepers, and preserves them.
~vlm.31. The eyeless vegetable creation, is sensible of an inward light within them, causing their growth and giving them the capability of bearing their fruits and flowers.
कालाकाश-क्रियासत्ता जगत् तत्रास्ति वेदने ।
kAla-AkAza-kriyÂsattA jagat tatrAsti vedane |
स्वामी कर्ता पिता भोक्ता आत्मत्वाच् च न किम्.चन ॥३२॥
svAmI kartA pitA bhoktA AtmatvAc ca na kim.cana ||32||
.
the reality of works in Time and Space
—the world—
is there in the understanding
of the Master, Maker, Father, Enjoyer, Self
—
and is not anything
.
*jd. kAla-AkAza-kriyÂsattA Time-Space (comp. #dezakAla Place.Time)
~sv.32 That self or infinite consciousness is, from the ordinary point of view, the creator, the protector and the overlord of all; and yet from the absolute point of view, in reality, being the self of all, it has no such limited roles.
~vlm.32. With regard to time, space and action and existence of the world, all which are but the precepta or perceptions of sense, and have no master or maker, father or supporter except the Supreme Soul in whom they subsist, as mere modifications of himself and are nothing of themselves. (It is in answer to the question, 'who is the maker of the skies &c.").
अणुत्वम् अजहत् सो ऽणुर् जगद्-रत्न-समुद्गक: ।
aNutvam ajahat so 'Nur jagad-ratna-samudgaka: |
मातृ-मान-प्रमेय=आत्म जगन् नास्तीति केवले ॥३३॥
mAtR-mAna-prameya=Atma jagan nAstIti kevale ||33||
.
not losing its atomicity
the world is a jewel.box
.
without the Self that is measurer, measurement, and measured
the world is not
entirely
.
~vlm.33. The atomic spirit is the casket of the bright gem of the world, without changing its minuteness. The divine spirit is its measure and measurer, beside which there is no separate world of itself. (Answer to the question "who is the holder and measurer of the world).
~sv.33 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomic self.
स एव सर्व-जगति सर्वत्र कचति स्फुटम् ।
sa eva sarva.jagati sarvatra kacati sphuTam |
यदा जगत्-समुद्रे_अस्मिन्स् तदासौ परमो मणि: ॥३४॥
yadA jagat-samudre_asmins tadAsau paramo maNi: ||34||
.
as this entirety of the worlds
it shines everywhere clear.
when in this world-ocean
then it is the Supreme maNi.Stone
.
~vlm.34. It is that Spirit which manifests itself in every thing in all these worlds; but it shines as the brightest gem, when all the worlds are compressed in it (at the universal dissolution).
~sv.35 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomic self.
दुर्बोधत्वात् तम: सो ऽऽणुश् चिन्मात्रत्वात् प्रकाश-दृक्।
durbodhatvAt tama: so ''Nuz cinmAtratvAt prakAza-dRk|
सो ऽस्ति संवित्ति-रूपत्वाद् अक्षातीतस् तथा न सन् ॥३५॥
so 'sti samvitti-rUpatvAd akSAtItas tathA na san ||35||
.
when it is difficult to realize
dark is the aNu.Atom,
when it is measured Consciousness
it is clear to see,
thru its formation in the process of awareness
thus not being beyond the senses
.
~vlm.35. From the unintelligibleness of his nature, he is said to be a speck of obscurity, as he is called to be a ray of light, from the brightness of his intellect. He is known as existent by our consciousness of him, as he is said to be non-existent from his being removed from our visual sight.
दूरे सो ऽन्.अक्ष-लभ्यत्वाच् चिद्रूपत्वान् न दूरग: ।
dUre so 'n.akSa-labhyatvAc cidrUpatvAn na dUraga: |
सर्व-संवेदनाच् छैलो ह्य् असाव् एव अणुर् एव सन् ॥३६॥
sarva.samvedanAc chailo hy asAv eva aNur eva san ||36||
.
afar
it is not to be got by the senses;
near
it has the state of a chid.rUpa*Consciousness.Form;
thru
becoming aware of the All
it is a mountain
for
only this very aNu.Atom is existent
.
~vlm.36. He is said to be afar from his invisibleness to our eyes, and to be near us from his being of the nature of our intellect. He is represented as a mountain for his being the totality of our consciousness, although he is minuter than any perceptible particle.
~vlm.38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).
तत्-संवेदन-मात्रम् यत् तद्-इदम् भासते जगत् ।
tat-samvedana-mAtram yat tad-idam bhAsate jagat |
न सत्यम् अस्ति शैलादि तेनाणाव् एव मेरुता ॥३७॥
na satyam asti zaila.Adi tena_aNAv_eva merutA ||37||
.
what is measured as awareness of That
—
that shines as this world.
The mountains are not real
for the state of *meru is in an aNu.Atom.
~vlm.37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomic substratum.
~sv.37 In it arise the phantasies of a moment and of an epoch: and these appear to be real time-scales, even as objects seen in a dream appear to be real at that time.
~vlm.37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomic substratum. (In answer to the question "how an atom contains and expands itself as a hill &c.").
निमेष-कृति-भासो हि निमेष इति कथ्यते ।
nimeSa-kRti-bhAso hi nimeSa iti kathyate |
कल्पेति प्रति-भासो हि कल्प-शब्देन कथ्यते ॥३८॥
kalpeti prati-bhAso hi kalpa-zabdena kathyate ||38||
.
for it is a momentary flash
while it is projected as a kalpa.Age
when described by the word <kalpa>
.
~sv.38 38-39 Within the twinkling of an eye there exists an epoch, ...
~vlm.38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).
कल्प-क्रिया-विलासो हि निमेष: प्रति-भासते ।
kalpa-kriyA-vilAso hi nimeSa: prati-bhAsate |
बहु-योजन-कोटिस्थम् मनस्य् एव महापुरम् ॥३९॥
bahu-yojana-koTistham manasy_eva mahApuram ||39||
.
for a kalpa.Age's work and play
are
the projection of an eyeblink of time
spreading
many thousands of leagues
to show a great city in manas*Mind
.
~vlm.39. Sometimes a twinkling—instant represents a Kalpa, when it is fraught with the acts and thoughts of an age; as an extensive country of many leagues, is pictured in miniature or in a grain of the brain.
निमेष-जठरे कल्प-संभव: समुदेति हि ।
nimeSa-jaThare kalpa-sambhava: samudeti hi |
महा-नगर-निर्माणम् मुकुरे-ऽन्तरिवामले ॥४०॥
mahA-nagara-nirmANam mukure-'ntarivAmale ||40||
.
in the womb of the moment
an Age is born
for it rises.forth
as the building of a great city
as.if within a spotless mirror
.
~vlm.40. The course of a long Kalpa, is sometimes represented in the womb of a nimesha instant; as the period of the building of a great city, is present in the small space of the mind's remembrance, as it is in the bosom of a mirror.
~sv.40 ... even as a whole city is reflected in a small mirror.
निमेष-कल्प-शैलादि-पूर-योजन-कोटय: ।
nimeSa-kalpa-zailAdi-pUra-yojana-koTaya: |
यत्र अणाव् एव विद्यन्ते तत्र द्वैतैक्यते कुत: ॥४१॥
yatra aNAv eva vidyante tatra dvaitaikyate kuta: ||41||
.
in their millions
momentary and agelong
mountain.chains in their leagues,
there
where in an Atom they exist
how is their duality unified?
~sv. ... how can one assert the reality of either duality or non-duality?
~sv.41 Such being the case, how can one assert the reality of either duality or non-duality?
~vlm.41. As little moments and Kalpa ages, high mountains and extensive yojanas, may abide in a single grain of the intellect; so do all dualities and pluralities unite and meet in the unity of God.
कृतवान् प्राग् इदम् अहम् इति बुद्धाव् उदेति हि ।
kRtavAn prAg idam aham iti buddhAv udeti hi |
क्षनात् सत्यम् असत्यम् च दृष्टान्त: स्वप्न-विभ्रम: ॥४२॥
kSanAt satyam asatyam ca dRSTAnta: svapna-vibhrama: ||42||
.
"I have made separate this 'I',"
or
"I am separately doing this"
—
when such thoughts arise
at once
the real and unreal
are exemplified
in dream-delusion
.
~sv.42 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...
~vlm.42. That 'I have done this and that before', is an impression derived from the thought of our actual actions and activity at all times; but the truth thereof becomes as untrue as our doings in the dream.
दुःखे काल: सुदीर्घो हि सुखे लघुतर: सदा।
du:khe kAla: sudIrgho hi sukhe laghutara: sadA|
रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रस्य चोदिता ॥४३॥
rAtrir dvAdaza-varSANi harizcandrasya coditA ||43||
.
for
when you're unhappy,
time is very long,
and when you're happy, it's too brief
:
a night that lasted twelve.years-long
happened to King *harish.chandra
.
~sv.43 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...
~vlm.43. It is calamity that prolongs the course of time, as our prosperity on the other hand diminishes its duration; as the short space of a single night, appeared as a period of twelve long years to king Haris Chandra in his misery.
निश्चयो य उदेत्य् अन्त: सत्यात्मा सत्य एव च ।
nizcayo ya udety anta: satyAtmA satya eva ca |
हेम्नि इव कटकादित्वम् स एव चिति राजते ॥४४॥
hemni iva kaTakAditvam sa eva citi rAjate ||44||
.
what arises as certainty within
the real self and its reality
like jewelry in gold
only seems-to.be in chit.Consciousness
.
~sv.44 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...
~vlm.44. Anything appearing as a certain truth to the mind, stamps the same impression in the soul, as the sense of some golden jewellery, becomes more impressive in the soul than the idea of its gold. (The fallacy of our preceptions[ perceptions], creating errors in the judgement of the understanding).
न निमेषो ऽस्ति नो कल्पो नादूरम् न च दूरता ।
na nimeSo 'sti no kalpo nAdUram na ca dUratA |
चिदणुः-प्रतिभैवैवम् स्थितान्य् आन्यान्य् अवस्तुवत् ॥४५॥
cid.aNu: pratibhA_eva_evam sthita-anya-anyAny_a-vastuvat ||45||
.
there is no blinking moment
.
no Age
.
no near nor far.away
.
only
as a Consciousness.Atom=projection
are there this thing and the other,
not substantially
.
~sv.45 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...
~vlm.45. There is nothing as a moment or an age or as near or afar to the soul; it is the conception in the minute intellect (or the working of the mind), that creates their length or brevity and their nearness and remoteness. (As a year of men is a day of Gods, and such a year of these makes a day of Brahmá; while there is no measure of time or space in the infinity of the Divine mind).
प्रकाश-तमसोर् दूर-अदूरयो: क्षण-कल्पयो: ।
prakAza-tamasor dUra-adUrayo: kSaNa-kalpayo: |
एक-चिद्.देहयोर् एव न भेदो ऽस्ति मनाग्-अपि ॥४६॥
eka-cid.dehayor eva na bhedo 'sti manAg-api ||46||
.
of radiance and darkness,
of the distant and the near,
of instants and ages,
for the one-consciousness=body
there are
no such distinctions whatever
.
~vlm.46. The contraries as light and darkness, nearness and distance, and a moment and an age, being but varied impressions on the unvaried percipient mind, have no real difference in them.
~sv.46 46-47 ... and these are not mutually contradictory in themselves.
प्रत्यक्षम् अक्ष-सारत्वाद् अ.प्रत्यक्षम् ततो ऽतिगतम् ।
pratyakSam akSa-sAratvAd a.pratyakSam tato 'tigatam |
दृश्यत्वेनैष वोदेति चेता द्रष्टैव सद्-वपु: ॥४७॥
dRzyatvenaiSa vodeti cetA draSTaiva sad-vapu: ||47||
.
evidence gathered from the senses
or thru its perceptual nature
arises
as affective chetas.Awareness,
the Seer,
the Suchness embodied
.
~sv.47 46-47 ... and these are not mutually contradictory in themselves.
~vlm.47. All things or objects which are perceptible to the senses, are called to be evident or apparent; and those which lie beyond them, are said to be imperceptible or unapparent. But visual sensation is not selfevident, except the vision of the intellect, which is the real essence.
यावत् कटक-संवित्तिस् तावन् नास्तीव हेमता ।
yAvat kaTaka-samvittis tAvan nAstIva hematA |
यावच् च दृश्यता-आपत्तिस् तावन् नास्तीव सा कला ॥४८॥
yAvac ca dRzyatA-Apattis tAvan nAstIva sA kalA ||48||
.
so.far as
there is awareness of a bracelet,
thus.far
it does not appear as goldness
.
so.far as
there is an event of perception,
thus.far
it does not appear as a particular event
.
~sv.48 As long as one sees the bracelet as a bracelet, it is not seen as gold; but when it is seen that 'bracelet' is just a word and not the reality, then gold is seen. Even so, when the world is assumed to be real, the self is not seen: but when this assumption is discarded, consciousness is realised.
~vlm.48. As long as there is the knowledge of the jewel, there is the knowledge of the gem also; that of the real gem, being lost under the apparent form.
कटकत्वे_अकृते_अदृष्टे सुवर्णत्वम् इवाततम् ।
kaTakatve_akRte_adRSTe suvarNatvam ivAtatam |
केवलम् निर्मलम् शुद्धम् ब्र्हमैव परिदृश्यते ॥४९॥
kevalam nirmalam zuddham brhamaiva paridRzyate ||49||
.
when bracelet.ness is not made nor seen
it is apprehended as gold.ness,
&
so the entirely taintless pure brahman.Immensity only is seen
.
~vlm. It is by reversion of the attention from the visible form of the jewel to the real essence of the gem, that one is led to the sight of the pure light of the only One Brahma.
सर्वत्वाद् एव सद्रूपो दुर्लक्ष्यत्वाद् असद्-वपु: ।
sarvatvAd eva sadrUpo durlakSyatvAd asad-vapu: |
cetanaz cetana.AtmatvAc cetya-asambhavatas tv a.cit ||50||
चेतनश् चेतनात्मत्वाच् चेत्यासंभवतस् त्व् अचित् ॥५०॥
.
thru its very omneity
it is the form of being-sat.So
thru its misapprehension
it is embodied unreality.
it is intelligent
thru its soul's intelligence,
altho
thru the unbecoming of what may be conceived
it is not Consciousness.
~sv. It is the all; hence real. It is not experienced; hence unreal.
~vlm. ... unreal, because He is not the object of vision.
चिच्-चमत्कार-मात्रात्मन्य् अस्मिंश् चित्-प्रतिभात्मनि ।
cic-camatkAra-mAtrAtmany asmiMz cit-pratibhAtmani |
जगत्य् अनिल-वृक्षाभे चिच्-चेत्य-कलने कुत: ॥५१॥
jagaty anila-vRkSAbhe cic-cetya-kalane kuta: ||51||
.
when
the soul is measured in the wonders of Consciousness,
when
this Consciousness-projected soul
is
in the world,
in the illuminating Wind-tree*
* the tree of the prANa.Winds.
as the conceptual activity of Consciousness
—
where
does it come from
?
~vlm.51. The intellect is the wonderful property of the Divine Spirit, in which it is present as its object (chetya); but how can a man have a view of it, whose mind fixed to the sight of the world, which is a shadow of the Intellect, and moves as a tree which is shaken by the wind?
~sv.51 51-54 What appears to be is but the jugglery of MAyA which creates a division in consciousness, into subject and object.
यथा तापस्य पीनस्य भासनम् मृग-तृष्णिका ।
yathA tApasya pInasya bhAsanam mRga-tRSNikA |
एवम् पीवरम् अद्वैतम् तथा चिद्.भासनम् जगत् ॥५२॥
evam pIvaram advaitam tathA cid.bhAsanam jagat ||52||
.
it's like the emanation from
the spreading heat of a mirage
:
so abundantly nondual too is the world,
an emanation of Consciousness
.
~vlm.52. As a mirage is the reflexion of the dense light of the sun, so is the world a shadow of the solid light of the Divine intellect.
अर्क-अंशुभि: सुक्ष्मतर-निर्माणम् यद् अनामयम् ।
arka-aMzubhi: sukSmatara-nirmANam yad anAmayam |
अस्तिता-नास्तिते तत्र कल्पादेर् इव का एव धि: ॥५३॥
astitA-nAstite tatra kalpAder iva kA eva dhi: ||53||
.
of subtler measure than sun-beams,
what is unmeasured as the states of is.ness and non.isness
is
there
as the course of a kalpa.Age
.
where
would you keep the many events of such a kalpa.Age
?
~vlm.53. That which is rarer than the rays of the sun and never decays, is ever as uniform as it was before creation and disjoined from it. Hence its existence is tantamount to its nonexistence.
~sv.51 51-54 What appears to be is but the jugglery of MAyA which creates a division in consciousness, into subject and object.
माययांशु-कणाङ्के खे यथा कचति काञ्चनम् ।
mAyayA_aMzu-kaNa-aGke khe yathA kacati kAJcanam |
तथा जगद् इदम् भाति चिच् चेत्य=कलने कुत: ॥५४॥
tathA jagad idam bhAti cic cetya=kalane kuta: ||54||
.
thru mAyA.Illusion
bit by bit the parts appear
or
the way the sky gets filled with gold
this world appears
as the conceptual activity of Consciousness
—
where
does it come from
?
~vlm.54. As the accumulation of sunbeams, exhibits the formation of a gold mine in the sky; so the golden appearance of the world, prevents the deluded to look to the knowable object of the intellect.
स्वप्न-गन्धर्व-संकल्प-नगरे कुड्यवेदनम् ।
svapna-gandharva-samkalpa-nagare kuDyavedanam |
न सन् नासद् यथा तद्वद् विद्धि दीर्घ-भ्रमम् जगत् ॥५५॥
na san nAsad yathA tadvad viddhi dIrgha-bhramam jagat ||55||
.
in *gandharva City,
as it's imagined in a dream,
there is the Wall of Knowing neither So nor notSo
.
you should know this long-delusive world to be like that
.
~sv.55 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.
~vlm.55. Like the appearance of a visionary city in dream, the sight of this world is neither a reality nor altogether unreal; because it is a reflexion of the intellect, as the dream is that of images in the memory. It is but a continued medley of error.
तथा च एवंविध.न्याय-भावना=aभ्यास+नि.र्मलात् ।
tathA ca evaM.vidha-nyAya.bhAvana=abhyAsa+nirmalAt |
चिद्.आकाशेन निर्याति यथा भूतार्थ-दर्शिन: ॥५६॥
cid.AkAzena niryAti yathA bhUtArtha-darzina: ||56||
.
and so
thru the purification of this kind of logical understanding
of chid.AkAsha*Consciousness.Space
it
ceases to be a reality of perception
.
~sv.56 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.
न कुड्याकाशयोर् भेदो दृश्य-संवेदनाद् ऋते ।
na kuDya-AkAzayor bhedo dRzya-samvedanAd Rte |
आ=ब्रह्म-जीव.कलानाद् यद् रूढम् रूढम् एव च ॥५७॥
A=brahma-jIva.kalanAd yad rUDham rUDham eva ca ||57||
.
there is no difference
between a wall and Space that it occupies
except for
your perceptual sam.vedana*Co.gnition
made of particles
from *brahmA the Immense
to Living.jIva,
that rise and rise again and again
.
~vlm.57. There is no difference between a house and a void, than that the one is the object of vision, and the other of consciousness. Again all nature teeming with life, is said to live in God, who is light and life of all for evermore.
Øtt.kalanA >कल् #kal 1 – to count, CALculate -> #kalanam -n.- the act of shaking, moving to and fro • murmuring, sounding • a stain, fault, defect. (cf. kalaGka) #kalana‑ - effecting, causing • #kalanA –f.- the act of impelling, inciting, sUryas.1,10 • doing, making, effecting, Comm. mbh. • behaving, behaviour KSS. • Karmic impulse, kalanA-karmaNi rate manasy api mahAtmana: | na kazcid atra aham, y6053.007 • employing (a term), avidyA iyam ayam jIva ity-Adi~kalanA-krama: | aprabuddha-bodhAya kalpito vAg-vidAm varai: y6049.017.
प्रतिभासाच् चिद्.आकाशे सत्त्वशून्यम् भवन्ति ता: ।
pratibhAsAc cid.AkAze sattvazUnyam bhavanti tA: |
प्रकचन्ति ह्य् अनिर्भाव्या: प्रभा-पिण्ड इव प्रभा: ॥५८॥
prakacanti hy anirbhAvyA: prabhA-piNDa iva prabhA: ||58||
.
for they project
what's not impossible,
as photonic lumps of light project
illumination
.
~vlm. They live and shine like the solar rays, proceeding imperceptibly from that luminous orb.
~sv.58 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.
पृथक्ताम्_अति.भासस्य स्व.चमत्कार-योगत: ।
pRthaktAm_ati.bhAsasya sva.camatkAra-yogata: |
सर्व.आत्मिका हि प्रतिभा परा वृक्ष.आत्म-बीजवत् ॥५९॥
sarva.AtmikA hi pratibhA parA vRkSa.Atma-bIjavat ||59||
.
the separateness
of the great light
is from your own amazing yoga.Yoke
for the pratibhA.Projection
is perfect as a self.seed on a tree
.
~sv. It is the assumption of division that creates diversity....
~sv.59 59-60 It is the assumption of division that creates diversity, right from the creator *brahmA down to the little insect.
~vlm.59. There appears a difference in these rays both from the original light, and also from one another (in different beings), by a curious design of Providence; but it is yet the same in all, like the forms of the trees growing out of the same kind of seed.
बीजम् अन्तस्थ-वृक्षत्वम् नाना-ऽनाना यथैक-दृक् ।
bIjam antastha-vRkSatvam nAnA-'nAnA yathaika-dRk |
तथा ऽसंख्य-जगद्-ब्रह्म शान्तम्-आकाश-कोशवत् ॥६०॥
tathA 'samkhya-jagad-brahma zAntam-AkAza-kozavat ||60||
.
just as the seed has the internal state of a tree,
variously and invariously
the one Seer
thus
is the brahmA of the Innumerable Worlds,
peacefully sheathed in space
.
~vlm. As the tree contained in the seed, is of the same kind with the parent seed; so the inumerable[ innumerable] worlds contained in the vacuous seed of Brahma, are also void and vacuum as Brahma himself.
~sv.60 59-60 It is the assumption of division that creates diversity, right from the creator *brahmA down to the little insect.
~vlm.60. As the tree contained in the seed, is of the same kind with the parent seed; so the inumerable[ innumerable] worlds contained in the vacuous seed of Brahma, are also void and vacuum as Brahma himself.
बीजस्य_अन्तस्थ-वृक्षस्य व्योमद्वैता स्थितिर्_यथा ।
bIjasya_antastha-vRkSasya vyomadvaitA sthitir_yathA |
ब्रह्मणोऽन्तस्थ-जगत: साक्षित्वाच्_चित्-स्थिति: तथा ॥६१॥
brahmaNo'ntastha-jagata: sAkSitvAc_cit-sthiti: tathA ||61||
.
of a seed bearing a tree within
as the dual state within spacious sky,
of the brahman.Immensity bearing the world within
thus is witnessed a state of Consciousness
.
~sv.61 Just as in a single seed the diverse characteristics of the tree remain at all times, even so this apparent diversity exists in the self at all times, ...
~vlm.61. As the tree which is yet undeveloped in the seed, is not in esse without development of its parts; so the world in the womb of Brahma, was discernible only to the Divine Intellect; in the form of the ideal or spiritual world to be in future).
शान्तं समन्तमजमेकमनादिमध्यं
zAntam samastam_ajam_ekam_an.Adi-madhyam |
नेहास्ति काचन कलाकलना कथंचित् ।
na_iha_asti kAcana kalA-kalanA katham.cit |
निर्द्वन्द्वशान्तमतिरेकमनेकमच्छम्
nirdvandva-zAntam_atirekam_anekam_accham
आभासरूपमजन्मेकविकासमास्ते ॥६२॥
AbhAsa-rUpam_ajam_eka-vikAsam_Aste ||62||
.
it is a peaceful whole,
the unborn one,
the middle of the beginningless
.
it is not anything
and yet is composed of parts,
at peace in nonduality,
undifferentiated,
not-one,
clearly a projective form
.
it is an unborn unified expansion
.
~vlm.62. There is but one God, who is one and increate, calm and quiet, without beginning, middle or end, and without a body and its parts. He has no duality and is one in many. He is of the form of pure light, and shines for ever with everlasting and undiminished lustre.
oॐm