y4001.DR1.JL09 Canto 4.1: x http://dl.dropbox.com/u/3491131/y4/y4001Book4..odt v.110624 – 26 pp. - 36 zl. - 47KB

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Jul 9, 2011, 10:36:04 PM7/9/11

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y4001.DR1.JL09 Canto 4.1: x

http://dl.dropbox.com/u/3491131/y4/y4001Book4..odt v.110624 – 26 pp. - 36 zl. - 47KB

KG:VLM: JANYA-JANI-NIRÚPANA. On Genesis and Epigenesis. Argument. The variety of creation is described as the working of the mind, and the existence of one Brahma only, is established in refutation of the Atomic and Materialistic doctrines of Nyáya and Sánkhya philosophy.

JMN: THE WORLD AS A MYSTERIOUS PAINTING

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sv4001

sv.1 VASISTHA continued: O Rama, after the exposition of the true nature of world-creation I shall deal with the exposition of the true nature of the sustenance of this world-appearance.

sv.2 Only as long as the delusion of this world-appearance lasts is there this existence of the world as an object of perception.

sv.3 In fact, it is as real as a dream-vision; for it is produced out of nothing by no one with no instruments on nothing.

sv.4-5-6-7-8-9-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

sv.11-12 It is a painting on void like the colours of a rainbow.

sv.13-14-15-16 It is like a widespread fog; when you try to grasp it, it is nothing.

sv.17-18 17-18 Some philosophers treat this as inert substance or void or the aggregate of atoms.

sv.19 RAMA asked: It has been said that this universe remains in a seed-state in the supreme being, to manifest again in the next epoch:...

sv.20 ... how can this be and are they who hold this view to be regarded as enlightened or ignorant?

sv.21 VASISTHA continued: They who say that this universe exists in a seed-state after the cosmic dissolution are those who have firm faith in the reality of this universe!

sv.22-23 22-23 This is pure ignorance, O Rama. It is a totally perverted view which deludes both the teacher and the hearer.

sv.24 The seed of a plant contains the future tree: this is because both the seed and the sprout are material objects which are capable of being apprehended by the senses and the mind.

sv.25 But, that which is beyond the reach of the mind and the senses — how can that be the seed for the worlds?

sv.26 In that which is subtler than space, how can there exist the seed of the universe?

sv.27 When that is so, how can the universe emerge from the supreme being?

sv.28 How can something exist in nothing?

sv.29 And if there is something called the universe in it, how is it not seen?

sv.30-31-32 How can a tree spring out of the empty space in a jar? How can two contrary things (Brahman and the universe) coexist: can darkness exist in the sun?

sv.33 It is appropriate to say that the tree exists in the seed, because both these have appropriate forms. But in that which has no form (Brahman) it is inappropriate to say that this cosmic form of the world exists.

sv.34-35-36 Hence, it is pure foolishness to assume that there exists a causal relationship between Brahman and the world: the truth is that Brahman alone exists and what appears to be the world is that alone.

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Canto 4.1:

The color of the clouding sky

is something insubstantial, seen!

or like a sleepwalker's wet dream,

to no purpose, and meaningless. -10-

What is beyond Manas the Mind

and the six Indriya Organs,

less than atomic—how can That

become the seed of the Self-Born,

or the becoming of the world? -25-

Of what's subtler than Âkâsha

Space, the supreme transcendent Self,

not to be grasped even as All —

what Seed-ness can there be, and how? -26-

That subtle unSuch-appearance,

which is only unSuchnes, not

anything like That—what sort

of seed-ness is There? And lacking

a seed, where would the sprout come-from? -27-

For how can any opposites

coexist?--no cooling shadow

in a hot fire; no darkness in

the sunlight; and snow's a poor fuel. -31-

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hk4001

janyajaninirAkaraNam |

prathamaH sargaH ||4|1||

Sarga 4001

athotpattiprakaraNAdanantaramidaM zRNu |
sthitiprakaraNaM rAma jJAtaM nirvANakAri yat || 1
evaM tAvadidaM viddhi dRzyaM jagaditi sthitam |
ahaM cetyAdyanAkAraM brAntimAtramasanmayam || 2
akartRkamaraGgaM ca gagane citramutthitam |
adraSTRkaM cAnubhavamanidraM svapnadarzanam || 3
bhaviSyatpuranirmANaM cittasaMsthamivoditam |
markaTAnala-tApAntam - asad-evArtha-sAdhakam || 4
brahmaNyananyadanyAbhamambvAvartavadAsthitam |
sadrUpamapi niHzUnyaM tejaH sauramivAmbare || 5
ratnAbhApuJjamiva khe dRzyamAnamabhittimat |
gandharvANAM puramiva dRzyaM nityamabhittimat || 6
mRgatRSNAmbvivAsatyaM satyavatpratyayapradam |
saMkalpapuravatprauDhamanubhUtamasanmayam || 7
kathArthapratibhAnAtma nakvacitsthitamasthitam |
niHsAramapyatIvAntaHsAraM svapnAcalopamam || 8
bhUtAkAzamivAkArabhAsuraM zUnyamAtrakam |
zaradabhramivAgrasthamalamakSayamakSatam || 9
varNo vyomamalasyeva dRzyamAnamavastukam |

svapnAGganAratAkAramarthaniSThamanarthakam ||10||

citrodyAnamivotphullamarasaM sarasAkRti |
prakAzamapi nistejazcitrArkAnalavatsthitam || 11
anubhUtaM manorAjyamivAsatyamavAstavam |
citrapadmAkara iva sArasaurandhyavarjitam || 12
zUnye prakacitaM nAnAvarNamAkAritAtmakam |
apiNDagrahamAzUnyamindracApamivotthitam || 13
parAmarzena zuSyadbhirbhUtapelavapallavaiH |
kRtaM jaDamasArAtma kadalIstambhabhAsuram || 14
sphuritekSaNadRSTAndhakAracakrakavartanam |
atyantamabhavadrUpamapi pratyakSavatsthitam || 15
vArbudbudamivAbhogi zUnyamantaHsphuradvapuH |
rasAtmakaM cApyarasamavicchinnakSayodayam || 16
nIhAra iva vistAri gRhItaM sanna kiMcana |
jaDazUnyAspadaM zUnyaM keSAMcitparamAnuvat || 17
kiMcidbhUtamayo’smIti sthitaM zUnyamabhUtakam |
gRhyamAno’pyasadrUpo nizAcara ivAsthitam || 18
zrIrAma uvAca |
mahAkalpakSaye dRzyamAste bIja ivAGkuraH |
pare bhUya udetyetattata eveti kiM vada || 19
evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam |
yathAvadbhagavanbrUhi sarvasaMzayazAntaye !! 20
zrIvasiSTha uvAca |
idaM bIje’Gkura iva dRzyamAste mahAzaye |
brUte ya evamajJatvametattasyAsti zaizavam || 21
zRNvetatkimasaMbandhaM kathametadavAstavam |
viparIto bodha eSa vaktuH zrotuzca mohakRt || 22
bIje kilAGkura iva jagadAsta itIha yA |
buddhiH sA satpralApArthaM mUDhA zRNu kathaM kila || 23
bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram |
yavadhAnAdidhAnyAni yuktaH patrAGkurodbhavaH || 24
manaHSaSThendriyAtItaM yatsyAdatitarAmaNu |

bIjaM tadbhavituM zaktaM svayaMbhUrjagatAM katham ||25||

AkAzAdapi sUkSmasya parasya paramAtmanaH |

sarvAkhyAnupalambhasya kIdRzI bIjatA katham ||26||

tatsUkSmamasadAbhAsamasadeva hyatAdRzam |

kIdRzI bIjatA tatra bIjAbhAve kuto'GkuraH ||27||

gaganAGgAdapi svacche zUnye tatra pare pade |
kathaM santi jaganmerusamudragaganAdayaH || 28
na kiMcidyatkathaM kiMcittatrAste vastu vastuni |
asti cettatkathaM tatra vidyamAnaM na dRzyate || 29
na kiMcidAtmanaH kiMcitkathameti kuto’thavA |
zUnyarUpAdghaTAkAzAjjAto’driH kva kutaH kadA || 30
pratipakShe kathaM kiMcidAste cchAyA tape yathA |

kathamAste tamo bhAnau kathamAste himo'nale ||31||

merurAste kathamaNau kutaH kiMcidanAkRtau |
tadatadrUpayoraikyaM kva cchAyAtapayoriva || 32
sAkAravaTadhAnAdAvaGkurAH santi yuktimat |
nAkAre tanmahAkAraM jagadastItyayuktikam || 33
dezAntare yacca narAntare ca

buddhyAdisarvendriyazakti dRzyam |
nAstyeva tattadvidhabuddhibodhe
na kiMcidityeva taducyate ca || 34
kAryasya tatkAraNatAM prayAtaM
vaktIti yastasya vimUDhabodhaH |
kairnAma tatkAryamudeti tasmAt
svaiH kAraNAdyaiH sahakArirUpaiH || 35
durbuddhibhiH kAraNakAryabhAvaM
saMkalpitaM dUratare vyudasya |
tadeva tatsatyamanAdimadhyaM
jagattadetatsthitamityavehi || 36
ityArSe zrIvAsiSThamahArAmAyaNe vAlmIkIye devadUtokte mokSopAyeSu
sthitiprakaraNe janyajaninirAkaraNaM nAma prathamaH sargaH

ityArSe zrIvAsiSThamahArAmAyaNe vAlmIkiye mokSopAyeSu sthitiprakaraNe janyajaninirAkaraNam nAma prathamaH sargaH ||4|1||

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wn4001

janya-jani-nirAkaraNam |

prathamaH sargaH ||4|1||

#y4001.001

zrIvasiSTha uvAca |

athotpattiprakaraNAdanantaramidaM zRNu |

sthitiprakaraNaM rAma jJAtaM nirvANakAri yat ||1||

zrI-vasiSTha uvAca |

athotpatti-prakaraNAd anantaram idaM zRNu |

sthiti-prakaraNaM rAma jJAtaM nirvANa-kAri yat ||1||

atha – next –

anantaram – following —

utpatti-prakaraNAt – after the Instruction on Outfall —

zRNu idaM – here this —

sthiti-prakaraNaM – Instruction on Stasis —

rAma – o Rama —

jJAtaM yat – knowing which —

nirvANakAri – is a cause of Nirvana —

athAnantaram atha=an antara m ind. now, next.

anantaram ind. immediately after; after; afterwards.

utpatti-prakaraNAt after the Instruction on Uprising anantaram in its entirety sthiti-prakaraNam the Discourse on Existence nirvANa-kAri leading to Nirvana = akartRkam hetu-karaNa-upakaraNa-saMpanna-lekhaka-zUnyam | arangam upAdAna-raJjaka-dravya-zUnyam | gagane iti anena AdhAra-bhittyAdi-zUnyatA api citrasya darzitA | draSTur api dRzyAntaHpAtAdadraSTRkam | moha-nidrayA pramAtur abhibhave api sAkSiNo anabhbhavAd anidram =

m.1. O Rāma, after the Book of Creation/Beginnings, listen to this book (Chapter) on Sthithi (sustenance). Knowledge of this can give liberation (Nirvana) and extinction into self.

vlm.1.Vasishtha said:—Attend now Ráma, to the subject of Existence, which follows that of Production: a knowledge of this, is productive of nirvána or utter annihilation of the self or soul.

sv.1 VASISTHA continued: O Rama, after the exposition of the true nature of world-creation I shall deal with the exposition of the true nature of the sustenance of this world-appearance.

zrIvasiSTha uvAca |

athotpattiprakaraNAdanantaramidaM zRNu |

sthitiprakaraNaM rAma jJAtaM nirvANakAri yat ||1||

atha – next –

anantaram – following —

utpatti-prakaraNAt – after the Instruction on Outfall —

zRNu idaM – here this —

sthiti-prakaraNaM – Instruction on Stasis —

rAma – o Rama —

jJAtaM yat – knowing which —

nirvANakAri – is a cause of Nirvana —

===x

##y4001.002

evaM tAvadidaM viddhi dRzyaM jagaditi sthitam |

ahaM cetyAdyanAkAraM bhrAntimAtramasanmayam ||2||

evaM tAvad idaM viddhi dRzyaM jagad iti sthitam |

ahaM cetyAdy anAkAraM bhrAnti~mAtram asan~mayam ||2||

evaM tAvat -

idaM viddhi dRzyaM -

jagad iti sthitam -

ahaM cetyAdy anAkAraM -

bhrAnti~mAtram asan~mayam -

= jagadutpattau mithyAtva-pradarzanAya vyutpAditA nyAyAH sthitAv api tulyA iti atidezena darzayati—-evam tAvad iti AdinA =

m.2 Thus the entire visible, manifest world is composed of ‘aham’. And so it is formless and illusory. It is totally unreal and is nonexistent.

vlm.2. Know then the phenomenal world which is existent before you, and your knowledge of egoism or self-existence, to be but erroneous conceptions of the formless inexistence or inanity.

sv.2 Only as long as the delusion of this world-appearance lasts is there this existence of the world as an object of perception.

? So far, you are able to realise that the seen world, full with the contents of 'I', 'Mine' etc, in toto is formless, empty, full of illusion and unreality.

evaM tAvadidaM viddhi dRzyaM jagaditi sthitam |

ahaM cetyAdyanAkAraM bhrAntimAtramasanmayam ||2||

===x

#y4001.003

akartRkamaraGgaM ca gagane citramutthitam |

adraSTRkaM cAnubhavamanidraM svapnadarzanam ||3||

akartRkam araGgaM ca gagane citramutthitam |

adraSTRkaM cAnubhavamanidraM svapnadarzanam ||3||

a~kartRkam – without doership –

a~raGgaM ca – without color —

gagane – in the sky —

citram utthitam – a painting arises —

ca a~draSTRkaM – and without seership –

anubhavam – an experience —

a nidraM – unsleeping –

svapna darzanam – dream-perception –

= >akartRkam hetu-karaNa-upakaraNa-saMpanna-lekhaka-zUnyam | arangam upAdAna-raJjaka-dravya-zUnyam | gagane ity anenÂdhAra-bhittyAdi-zUnyatA 'pi citrasya darzitA | draSTur api dRzyAntaHpAtAd adraSTRkam | mohanidrayA pramAtur abhibhave 'pi sAkSiNo 'nabhibhavAd anidram< Comm ¶

vlm.3. You see the tints of various hues painting the vacuous sky, without any paint (colouring substance), or their cause (the painter). This is but a conception of the mind without its visual perception, and like the vision in a dream of one, who is not in a state of sound sleep. (The world is a dream).

sv.3 In fact, it is as real as a dream-vision; for it is produced out of nothing by no one with no instruments on nothing.

zz3 Without a painter or palette, a painting appears in the sky; and without a seer, unsleeping, these dream-perceptions arise.

a~kartRkam – without doership –

a~raGgaM ca – without color —

gagane – in the sky —

citram utthitam – a painting arises —

ca a~draSTRkaM – and without seership –

anubhavam – an experience —

a nidraM – unsleeping –

svapna darzanam – dream-perception –

===x

##y4001.004

bhaviSyatpuranirmANaM cittasaMsthAmivoditam |

markaTAnalatApAntamasadevArthasAdhakam ||4||

bhaviSyat~pura-nirmANaM citta-saMsthAm ivoditam |

markaTAnala-tApAntam asad evArtha-sAdhakam ||4||

bhaviSyat~pura-nirmANaM – The construction of a city yet-to-be -

citta-saMsthAm iva uditam – appears as-if established in the Affective Chitta -

markaTa-anala=tApAntam – see AS note below – cold monkeys imagining fire – like Tibetan Fire Meditation, the inner Tapas Heat. Boy lamas sit nakedly wrapped in wet bedsheets, in the mountain cold. They are having a contest to see who can dry his bedsheet first. They are such monkeys!

asad eva artha-sAdhakam - goal of the seeker / achieving the purpose -

nirmANam building bhaviSyat- an imaginary pura- city uditam arisen as saMstham a construct citta- of the Affection markaTA- an ape nala- red dye tApAntam burning asad the unreal artha-sAdhakam -

=markaTaiH kalpito 'nalo guJjAgairikAdi-saMchaya-rUpas tat tApo 'nto dRSTAnto yasya | tenÂpi teSAM zIta-nivRttir aitihya-prasiddha ity Azayena uktam asad eva artha-sAdhakam iti ||

***VA - it (world) is like future city arising in the mind, like monkeys coming close to unreal fire to warm??? The analogy with monkeys is not clear. AS: I don't know the source of the analogy, but it is described as: "monkeys imagining a fire in a heap of gunja (certain red berry seeds) and thereby relieving their cold feeling". The last phrase says "unreal, yet serving its purpose". This is describing a psychosomatic satisfaction!

m.4 It is like a city of the future, conceived in mind. It is like the fire-like bean with which monkeys try to ward off cold. It is unreal and nonexistent. Even so some purpose can be served by it.

4 It appears as if it is born in the mind 1ike a town of the

future. ...

vlm.x4. It is like an aerial city built and present in your mind;

or like the warming of shivering apes beside the red clay, thinking

it as red hot fire; and as one's pursuing an unreality or

(grasping a shadow).

sv.4 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

janya-jani-nirAkaraNaM nAma born/father-birth/mother-separating ***VA - how to translate better the name? On production and birth??? On Creator and creation? 

4 - bhaviSyatpuranirmANaM cittasaMsthamivoditam | markaTAnala-tApAntam - asad-evArtha-sAdhakam || 4 ***VA - it (world) is like future city arising in the mind, like monkeys coming close to unreal fire to warm??? The analogy with monkeys is not clear. AS: I don't know the source of the analogy, but it is described as: "monkeys imagining a fire in a heap of  gunja (certain red berry seeds) and thereby relieving their cold feeling". The last phrase says "unreal, yet serving its purpose". This is describing a psychosomatic satisfaction!

bhaviSyatpuranirmANaM cittasaMsthAmivoditam |

markaTAnalatApAntamasadevArthasAdhakam ||4||

===x

#y4001.005

brahmaNyananyadanyAbhamambvAvartavadAsthtitam |

sadrUpamapi niHzUnyaM tejaH sauramivAmbare ||5||

brahmaNy ananyad anyAbham ambv-Avartavad Asthtitam |

sad-rUpam api niHzUnyaM tejaH sauram ivAmbare ||5||

brahmaNi – in the Brahman Immensity –

an-anyat anya-Abham – the non-different seems different -

ambu-Avarta-vat Asthtitam – appearing like an eddy in the waters -

sat-rUpam – a Such-form —

api niHzUnyaM – although quite empty —

iva sauram tejas ambare – like sunlight in the sky.

m.5 It is indivisible from Brahman. Yet appears separate like whirls in water. Like the effulgence of Sun in sky, it is existent though void.

vlm.5. It is but a different aspect of the self same Brahma, like that of a whirlpool in water, and as the unsubstantial sunlight, appearing as a real substance in the sky.

sv.5 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

brahmaNyananyadanyAbhamambvAvartavadAsthtitam |

sadrUpamapi niHzUnyaM tejaH sauramivAmbare ||5||

brahmaNi – in the Brahman Immensity –

an-anyat anya-Abham – the non-different seems different -

ambu-Avarta-vat Asthtitam – appearing like an eddy in the waters -

sat-rUpam – a Such-form —

api niHzUnyaM – although quite empty —

iva sauram tejas ambare – like sunlight in the sky.

===x

###y4001.006

ratnAbhApuJjam iva khe dRzyamAnamabhittimat |

gandharvANAM puramiva dRzyaM nityamabhittimat ||6||

ratnAbhApuJjam iva khe dRzyamAnamabhittimat |

gandharvANAM puramiva dRzyaM nityamabhittimat ||6||

ratna-AbhApuJja-m iva khe –

dRzyamAna m abhittimat –

gandharvA-NAM puram iva – like the city of the Gandharva CloudSingers —

dRzya M nitya m abhittimat

ratna-bhA-puJjam radiant jewels ||rainbow?|| khe in the sky, dRzyamAnam being perceived but abhittimat without foundation gandharvANAm of the Cloudswimmers dRzyam a percept nityam wholly abhittimat without foundation =abittimad anAdharam ||

m.6 It is like the bright pearl-white effulgence boundaryless and visible with no (reflecting) walls. It is like the city of gandhavas, visible always though with no reflecting walls.

vlm.6. It is like the baseless fabric of gold of the celestials on high; and like the air-built castle of Gandharvas in the midway sky. (The gods and Gandharvas are believed to dwell in their golden abodes in heaven).

sv.6 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

ratnAbhApuJjam iva khe dRzyamAnamabhittimat |

gandharvANAM puramiva dRzyaM nityamabhittimat ||6||

===x

##y4001.007

mRgatRSNAmbvivAsatyAM satyavatpratyayapradam |

saMkalpapuravatprauDhamanubhUtamasanmayam ||7||

mRgatRSNAmbvivAsatyAM satyavatpratyayapradam |

saMkalpapuravatprauDhamanubhUtamasanmayam ||7||

iva mRga-tRSNA-ambu – like deer-thirst-water, the water of a mirage —

asatyAM – unreal —

satya-vat – real-seeming –

pratyaya-pradam –

saMkalpa-pura-vat –

prauDham –

anu-bhUtam –

asan-mayam – cibsisting of unSuchness —

mRga-tRSNa- mirage ambu water, asatyam the unreal satyavat seeming real pratyaya-pradam belief-giving saMkalpa-puravat like an imagined city prauDham grown mature anubhUtam experience asanmayam with the form of nonBeing =prauDham vistRtam ||

m.7 It is unreal like water in a mirage. It creates a belief in one as real. It is experienced like a city of mental conjecture and determination which is totally unreal.

vlm.7. It is as the false sea in the mirage, appearing true at the time; and like the Elysian and Utopian cities of imagination in empty air, and taken for truth.

sv.7 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

mRgatRSNAmbvivAsatyAM satyavatpratyayapradam |

saMkalpapuravatprauDhamanubhUtamasanmayam ||7||

===x

##y4001.008

kathArthapratibhAnAtma na kvacitsthitamasthitam |

niHsAramapyatIvAntaHsAraM svapnAcalopamam ||8||

kathArtha-pratibhAnAtma na kvacit sthitam asthitam |

niHsAram apy atIvAntaH sAraM svapnAcalopamam ||8||

kathA-artha-pratibhAnAtma -

na kvacit sthitam asthitam -

niHsAram api atIvAntaH -

sAraM svapnAcalopamam -

< ... antaHsAram ati-dRDham ||> Comm

sv.8 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

m.8 It is a luminous reflective fable with no existence anywhere and anytime. It is sapless. Yet it is firm like a dream-mountain.

vlm.8. It is like the romantic realms with their picturusque scenes in the fancies of poets, which are no where in nature but it seems to be solid and thick within, without any pith or solidity in it, as thing in an empty dream.

kathArthapratibhAnAtma na kvacitsthitamasthitam |

niHsAramapyatIvAntaHsAraM svapnAcalopamam ||8||

===x

##y4001.009

bhUtAkAzamivAkArabhAsuraM zUnyamAtrakam |

zaradabhramivAgrasthamalamakSayamakSitam ||9||

bhUtAkAzamivAkArabhAsuraM zUnyamAtrakam |

zaradabhramivAgrasthamalamakSayamakSitam ||9||

bhUta-AkAzam iva Like the sky AkAra-bhAsuram forms-zining zUnya-mAtrakam empty-only zaradabhram autumnal iva like agrastham standing before alam- enough akSayam undecaying akSitam undecayed =avAn;-mukhI-kRtendranIlamahAkaTAhAkAra-bhAsuram | yAvad agrastham tAvad alam-Atapa-nirodhAdi-samartham || kSetum azakyam akSatam avicchinnam ca ||

m.9 It shines like bhutakasa, It is totally void. It stands in the fore (of knowledge) like an autumn cloud shielding the sunshine. It is imperishable and cannot be hurt.

vlm.9. It is as the etherial sphere, full of light all around, but all hollow within; and like the blue autumnal sky, with its light and flimsy clouds without any rain-water in them.

sv.9 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

bhUtAkAzamivAkArabhAsuraM zUnyamAtrakam |

zaradabhramivAgrasthamalamakSayamakSitam ||9||

y4001.010

varNo vyomamalasyeva dRzyamAnamavastukam |

svapnAGganAratAkAramarthaniSThamanarthakam ||10||

varNo vyoma-malasyeva dRzyamAnam avastuka-m |

svapnAGganAratAkAram artha-niSTham anarthakam ||10||

varNa H vyoma-malasya iva – Like the color of the clouding sky – VLM reads mala as blue. I read it as an impure thing, or a pervading secretion. This suggests clouds, appearing as they thicken. -

dRzyamAnam a~vastuka m – see/knowing the insubstantial -

svapna-aGganÂrata-AkAra m – svapna-aGgana-m 'sleep-walking' / svapna-aGganA 'dream-woman' –

a sleepwalker's wet dream - aGgana = walking/waking; aGgana-rata, not experiencing the walking/waking; aGgana-arata, detached from it. aGganA-rata, having sex with a leggy girl ('lissome' = 'limb.some'.] aGganA-aratha, detached from her; -Aratha, quietly enjoying her in relaxed coitus. There's a whole array of possibilities here. There are further possibilities in akAra/AkAra.... Readers are invited (as always anywhere anywhen) to offer their translations. das....@gmail.com

artha-niSTha m an-arthaka m pointlessly profitless.

=vyoma-malasya kAlimno blackness varNaH snigdhatA | rohAH rising zira itivad vA | 'vyoma-malasya' iti pAThe sparSTam | artha-niSThaM bhoga-lakSaNa-ardha-kriyAkari ||

m.10 Though lacking substance, it is visible like the blue colour of the sky. It is like romance with a lady-in-dream, which is meaningless and calamitous.

vlm.10. It is as the unsubstantial vacuum, with the cerulean blue of solid saphire; and like the domes and dames appearing in dreams, fleeting as air and untangible to touch.

sv.10 4-10 This world-appearance is experienced only like a day-dream; it is essentially unreal.

The color of the clouding sky

is something insubstantial, seen!

or like a sleepwalker's wet dream,

to no purpose, and meaningless. -10-

##y4001.011

citrodyAnamivotphallamarasaM sarasAkRti |

prakAzamapi nistejazcitrArkAnalavatsthitam ||11||

citrodyAnam ivotphallam arasaM sarasAkRti |

prakAzam api nistejaz citrArkAnala~vat sthitam ||11||

citra-udyAnam iva utphallam -

a~rasaM sarasa-AkRti -

prakAzam api nistejas -

citra-arka-anala~vat sthitam -

m.11 This world is like a pleasure garden in full bloom in a picture, which though elegant in form lacks any essence. It is like the bright coloured sun and brilliant fire in a picture without any real content. It is like the painting of a garden, with neither blossom nor scent. It is like the rainbow: flame without fire.

vlm.11. It is as a flower garden in a picture, painted with blooming blossoms; and appearing as fragrant without any fragrance in them. It is lightsome to sight, without the inherent heat of light, and resembles the orb of the sun or a flaming fire represented in a picture.

sv.11 11-12 It is a painting on void like the colours of a rainbow.

citrodyAnamivotphallamarasaM sarasAkRti |

prakAzamapi nistejazcitrArkAnalavatsthitam ||11||

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###y4001.012

anubhUtaM manorAjyamivAsatyamavAstavam |

citrapadmAkara iva sArasaugandhyavarjitam ||12||

anubhUtaM manorAjyam ivAsatyam avAstavam |

citrapadmAkara iva sArasaugandhyavarjitam ||12||

> asatyaM svataH| avAstavaM phalato 'pi| sAro makaranda-parAgAdiH < Comm

anubhUtaM manorAjyam –

iva asatyam avAstavam – as if unreal, insubstantial —

citra-padma-Akara iva –

sAra-saugandhya-varjita-m

avAstava a-vAstava m||A||n. unsubstantial, unreal, fictitious; unfounded, irrational (as an argument).

= || anubhUtaM experience manorAjyam fanciful, fairytale asatyam false avAstavam unreal citra-shining padma- lotus Akara form sAra-saugandhya- the odor of perfume varjitam lacking

m.12 It is like the rainbow that shines in the sky with its many colors, insubstantial, the net of the Godking Indra!

12 It is unreal and untrue being experienced as an empire of the mind. It lacks fragrance like a lotus painted in a picture.

vlm.12. It is as an ideal domain—the coinage of the brain, and an unreal reality or a seeming something; and likens a lotus-bed in painting, without its essence or fragrance.

sv.12 11-12 It is a painting on void like the colours of a rainbow.

anubhUtaM manorAjyamivAsatyamavAstavam |

citrapadmAkara iva sArasaugandhyavarjitam ||12||

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##y4001.013

zUnye prakacitaM nAnAvarNamAkAritAtmakam |

apiNDagrahamAzUnyamindracApamivotthitam ||13||

zUnye prakacitaM nAnAvarNam AkAritAtmakam |

apiNDagrahamAzUnyam indracApam ivotthitam ||13||

zUnye prakacitaM nAnA-varNam AkAritAtmakam -

a~piNDagrahamAzUnyam -

indracApam ivotthitam -

=piNDa-graho mUrtatA tac chUnyam|| zUnye In Space prakacita projected ||=-kazita|| nAnA-varNa manifold AkArita-Atmakam forms of the Self apiNDa-graham non-particulate AzUnyam total void indra- Indra's cApam utthitam uprising

m.13 Sparkling in colourful forms from void, this world has no substance. It is like a rainbow in void.

vlm.13. It is as the variegated sky, painted with hues which it does not possess; and is as unsolid as empty air, and as many-hued as the rain-bow without any hue of its own.

sv.13 13-16 It is like a widespread fog; when you try to grasp it, it is nothing.

zUnye prakacitaM nAnAvarNamAkAritAtmakam |

apiNDagrahamAzUnyamindracApamivotthitam ||13||

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#y4001.014

parAmarzena zuSyadbhirbhUtapelavapallavaiH |

kRtaM jaDamasArAtma kadalIstambhabhAsuram ||14||

parAmarzena zuSyadbhir bhUta-pelava-pallavaiH |

kRtaM jaDam asArAtma kadalI-stambha-bhAsuram ||14||

parAmarzena – By careful judgment -

zuSyadbhiH – by drying -

bhUta-pelava-pallavaiH – creature=delicate-sprouts -

kRtaM jaDam – made dumb -

a~sArAtma – a saplessness -

kadalI-stambha-bhAsuram plantain-stump=splendor.

ABComm. parasya paramAtmana Amarzena ISad-vicareNa api| parasya anyasya vAyvAtapajanAderA-marzena IShad-abhidhena api ca| kadalI-stambhaH kadalI-taruH

m.14 By inquiry (into it), it shakes nude of its tender leaves and flowers and is rendered absolutely sapless.

vlm.14. All its various colourings of materiality, fade away under the right discrimination of reason; and it is found in the end to be as unsolid a substance as the stem of a plantain tree; (all coated without, and nothing solid in the inside).

sv.14 13-16 It is like a widespread fog; when you try to grasp it, it is nothing.

parAmarzena zuSyadbhirbhUtapelavapallavaiH |

kRtaM jaDamasArAtma kadalIstambhabhAsuram ||14||

parAmarzena – By careful judgment -

zuSyadbhiH – by drying -

bhUta-pelava-pallavaiH – creature=delicate-sprouts -

kRtaM jaDam – made dumb -

a~sArAtma – a saplessness -

kadalI-stambha-bhAsuram plantain-stump=splendor.

===x

##y4001.015

sphuritekSaNadRSTAndhakAracakrakavartanam |

atyantamabhavadrUpamapi pratyakSavatsthitam ||15||

sphuritekSaNa-dRSTAndhakAra-cakraka-vartanam |

atyantam abhavad-rUpam api pratyakSavat sthitam ||15||

sphurita-IkSaNa-dRSTa-andhakAra-cakraka-vartanam -

atyantam abhavad-rUpam api pratyakSavat sthitam -

sphurita-IkSaNa- vibrant sight dRSTa- seen in andha-kAra- blind-making darkness chakraka-vartanam crooked Wheel of Fortune atyantam strenuously abhavad-rUpam in the form of nonBeing pratyakSavat-sthitam apparently, evidently, here

m.15 It revolves in darkness like the world of a person inhibited in vision. Though extremely non-existent, this world gives the impression of an existent thing.

vlm.15. it is like the rotation of black spots, before the eyes of a purblind man; and as the shape of a shadowy inexistence, presented as something existent before the naked eye.

sv.15 13-16 It is like a widespread fog; when you try to grasp it, it is nothing.

sphuritekSaNadRSTAndhakAracakrakavartanam |

atyantamabhavadrUpamapi pratyakSavatsthitam ||15||

===x

##y4001.016

vArbudbudamivAbhogi zUnyamantaH sphuradvapuH |

rasAtmakaM cApyarasamavicchinnakSayodayam ||16||

vAr-budbudam ivAbhogi zUnyam antaH sphurad vapuH |

rasAtmakaM cApy arasam avicchinna-kSayodayam ||16||

vAr-budbudam iva – Like a water-bubble -

Abhogi zUnyam antaH sphurad vapuH -

rasa-AtmakaM ca api a-rasam -

a~vicchinna-kSaya-udayam -

avichchinna- uninterrupted kSaya- abode udayam uprising

m/16This world is like a water bubble with a shiny form. It looks interesting without any real content. It arises and breaks.

vlm.16. Like the bubble of water, it seems as something substantial to sight; but in reality all hollow within; and though appearing as juicy, it is without any moisture at all.

sv.16 13-16 It is like a widespread fog; when you try to grasp it, it is nothing.

vArbudbudamivAbhogi zUnyamantaH sphuradvapuH |

rasAtmakaM cApyarasamavicchinnakSayodayam ||16||

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##y4001.017

nIhAra iva vistAri gRhItaM sanna kiMcana |

jaDazUnyAspadaM zUnyaM keSAMcitparamANuvat ||17||

nIhAra iva vistAri gRhItaM san na kiMcana |

jaDa-zUnyAspadaM zUnyaM keSAMcit paramANuvat ||17||

nIhAra iva vistAri gRhItaM san na kiMcana -

jaDa-zUnya-AspadaM zUnyaM -

keSAMcit paramANu~vat -

m.17It is widely spread like fog. It is full of voids and tiny elements.

zz17. The bubling||**typo bubbling|| worlds are as wide spread as the morning dews or frost; but take them up, and you will find them as nothing, it is thought as gross matter by some, and as vacuum by others. It is believed as a fluctuation of thought or false vision by some, and as a mere compound of atoms by many. It is the dull matter of Sankhyas; mere vacuity of Vedantists; fluctuation of error—avidyá spanda of the Sánkaras; empty air of Mádhyamikas; fortuitous union of atoms of Acháryas; different atomisms of Sautrantas, and Vaibháshikas; and so likewise of Kanáda, Gotama and Árhatas||**Arhatas?||; and so many more according to the theories of others). (Gloss).

sv.17 17-18 Some philosophers treat this as inert substance or void or the aggregate of atoms.

nIhAra iva vistAri gRhItaM sanna kiMcana |

jaDazUnyAspadaM zUnyaM keSAMchitparamANuvat ||17||

===x

##y4001.018

kiMcidbhUtamayo'smIti sthitaM zUnyamabhUtakam |

gRhyamANo'pyasadrUpo nizAchara ivAsthitaH ||18||

kiMcid bhUtamayo 'smIti sthitaM zUnyam abhUtakam |

gRhyamANo 'py asadrUpo nizAchara ivAsthitaH ||18||

kiMcit bhUta-maya H asmi -

iti sthita M zUnya m abhUtaka m –

gRhya-mANa H api a-sat-rUpa H –

nizAcara iva A-sthita H

m.18 ‘I am with all these elements’ – so thinks a being. Even so, this world is elementless and void. Though attractive in form, it is non-existent. It is like the beings of the night.

vlm.18. I am partly of a material frame, on my body and mind, but spiritually I am an empty immaterial substance; and though felt by the touch of the hand, I am yet as intangible as a nocturnal fiend:—(an empty shadow only).

sv.18 17-18 Some philosophers treat this as inert substance or void or the aggregate of atoms.

kiMcidbhUtamayo'smIti sthitaM zUnyamabhUtakam |

gRhyamANo'pyasadrUpo nizAchara ivAsthitaH ||18||

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##y4001.019

zrIrAma uvAcha |

mahAkalpakSaye dRzyamAste bIja ivAGkuraH |

pare bhUya udetyetattata eveti kiM vada ||19||

zrIrAma uvAcha |

mahAkalpa-kSaye dRzyam Aste bIja ivAGkuraH |

pare bhUya udety etat tata eveti kiM vada ||19||

zrIrAma uvAcha – RÂMA:

mahAkalpa-kSaye dRzyam – At the end of a Great Kalpa Age, a Drshya Percept -

Aste bIje – abides in the seed —

iva aGkuraH – like a shoot —

pare bhUyas udeti etat –

tatas eva iti kiM vada

mahA-kalpa-kSaye when an Eon ends

m.19 O sage, it is said that all this manifest visible world (exists) withdraws into the Absolute like a sprout in seed at the time of great deluge. Later it arises out of it. How does this happen. Please tell me.

vlm.19. Ráma said:—It is said Sir, that at the end of a great Kalpa age, the visible world remains in its seed; after which it developes||**typo develops?|| again in its present form, which I require to be fully explained to me.

sv.19 RAMA asked: It has been said that this universe remains in a seed-state in the supreme being, to manifest again in the next epoch:...

zrIrAma uvAcha |

mahAkalpakSaye dRzyamAste bIja ivAGkuraH |

pare bhUya udetyetattata eveti kiM vada ||19||

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##y4001.020

evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam |

yathAvadbhagavanbrUhi sarvasaMzayazAntaye ||20||

evaM-bodhAH kim ajJAH syur uta jJA iti ca sphuTam |

yathAvad bhagavan brUhi sarva-saMzaya-zAntaye ||20||

evaM-bodhAH kim ajJAH syuH -

uta jJA iti ca sphuTam -

yathAvad bhagavan brUhi -

sarva-saMzaya-zAntaye -

m.20 O Bhagwan, area those who have this knowledge ‘jnanis’ or ‘ajnanis’? Please tell me to quell all my doubts.

vlm.20. Are they ignorant or knowing men, who think in these various ways? Please Sir, tell me the truth for removal of my doubts, and relate to me the process of the development.

sv.20 ... how can this be and are they who hold this view to be regarded as enlightened or ignorant?

evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam |

yathAvadbhagavanbrUhi sarvasaMzayazAntaye ||20||

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##y4001.021 <a1513>

zrIvasiSTha uvAca |

idaM bIje'Gkura iva dRzyamAste mahAzaye |

brUte ya evamajJatvametattasyAsti zaizavam ||21||

zrIvasiSTha uvAca |

idaM bIje 'Gkura iva dRzyam Aste mahAzaye |

brUte ya evamajJatvametattasyAsti zaizavam ||21||

idaM bIje aGkura iva – This sead, as a shoot, -

dRzyam Aste mahAzaye –

brUte ya evam a jJa tvam –

etat tasya asti zaizavam

## mahA # mahAzaya -

# >zi # Azi # Azaya # mahAzaya

m.21 O Rāma, those who think that this world abides as sprout in a seed at the time of deluge, are indeed ignorant people who are in the initial stages of knowledge.

vlm.21. Vasishtha replied:—Those who say that the mundane world existed in the form of a seed at the final sleep (of Brahmá, are altogether ignorant of the truth, and talk as children and boys: (from what they think themselves, or hear from others).

vwv.1513/21 "This objective world exists (in Brahman) as a sprout within a seed at the time of the great sleep (or dissolution of the world)." Whoever declares thus, it is only ignorance. He has (the ignorance of) childhood.

sv.21 VASISTHA continued: They who say that this universe exists in a seed-state after the cosmic dissolution are those who have firm faith in the reality of this universe!

zrIvasiSTha uvAca |

idaM bIje'Gkura iva dRzyamAste mahAzaye |

brUte ya evamajJatvametattasyAsti zaizavam ||21||

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###y4001.022

zRNvetatkimasaMbandhaM kathametadavAstavam |

viparIto bodha eSa vaktuH zrotuzca mohakRt ||22||

zRNvetatkimasaMbandhaM kathametadavAstavam |

viparIto bodha eSa vaktuH zrotuzca mohakRt ||22||

zRNu etat –

kim a-saMbandhaM –

katham etat a vAstavam – how is this insubstantial –

viparItaH bodha eSa vaktuH zrotuH ca moha-kRt

m.22 Listen how such unrelated and incorrect knowledge – which is incoherent – leads both the listener and the speaker into a sense of delusion.

vlm.22. Hear me tell you, how unaccordant it is to right reason and how far removed from truth. It is a false supposition, and leading both the preacher and hearer of such a doctrine to great error and egregious mistake.

sv.22 22-23 This is pure ignorance, O Rama. It is a totally perverted view which deludes both the teacher and the hearer.

zRNvetatkimasaMbandhaM kathametadavAstavam |

viparIto bodha eSa vaktuH zrotuzca mohakRt ||22||

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##y4001.023

bIje kilAGkura iva jagadAsta itiIha yA |

buddhiH sA satpralApArthaM mUDhA zRNu kathaM kila ||23||

bIje kilAGkura iva jagadAsta itiIha yA |

buddhiH sA sat-pralApArthaM mUDhA zRNu kathaM kila ||23||

bIje kila aGkura iva -

jagadAsta itii iha yA -

buddhiH sA sat-pralApa-arthaM -

mUDhA zRNu kathaM kila -

m.23‘This world abides in the supreme as a sprout in a seed’ – such a proposition is held out by stupid people is mere intelligent prattle. Hear how it is so.

vlm.23. Those who attempt to show the existence of the world, in the form of a germ in the mundane seed; maintain a very silly position, as I shall now explain unto you.

sv.23 22-23 This is pure ignorance, O Rama. It is a totally perverted view which deludes both the teacher and the hearer.

bIje kilAGkura iva jagadAsta itiIha yA |

buddhiH sA satpralApArthaM mUDhA zRNu kathaM kila ||23||

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##y4001.024

bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram |

yavadhAnAdidhAnyAni yuktaH patrAGkurodbhavaH ||24||

bIjaM bhavet svayaM dRzyaM cittAdIndriya-gocaram |

yava-dhAnAdi-dhAnyAni yuktaH patrAGkurodbhavaH ||24||

bIjaM bhavet svayaM dRzyaM – The seed itself becomes perceptible -

citta-Adi-indriya-gocaram – in the sensory field of Chitta Affection &c. -

yava-dhAna-Adi-dhAnyAni -

yuktaH patra-aGkura-udbhavaH -

m.24 The seeds of cereal foods like yava, rice etc are visible to the senses. It is , therefore, quite possible that leaves and sprouts arise out of them.

vlm.24. A seed is in itself a visible thing, and is more an object of sense than that of the mind; as the seeds of paddy and barley, are seen to sprout forth in their germs and leaves.

sv.24 The seed of a plant contains the future tree: this is because both the seed and the sprout are material objects which are capable of being apprehended by the senses and the mind.

bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram |

yavadhAnAdidhAnyAni yuktaH patrAGkurodbhavaH ||24||

y4001.025 <a1514>

manaHSaSThendriyAtItaM yatsyAdatitarAmaNu |

bIjaM tadbhavituM zaktaM svayaMbhUrjagatAM katham ||25||

manaH~SaSTha-indriya~atItaM yat syAd atitarAm aNu |

bIjaM tad bhavituM zaktaM svayaMbhUr jagatAM katham ||25||

manaH~SaSTha-indriya~atItaM yat syAd – What is beyond Manas Mind and the six Indriya Organs —

atitarAm aNu – less than atomic — ??? das....@gmail.com

kathaM tad zaktaM bhavituM bIjaM – how is that able to become a seed, —

svayaMbhUr jagatAM katham – the self-born/becoming of the world?

m.25 Mind is greater than the senses. Atom is of much greater subtlety than that. And beyond all these is the subtlest ‘swayambhu’ (The self born) self. How can such a one be the seed of the world.

vlm25. The mind which is beyond the six organs of sense, is a very minute particle; and it cannot possibly be born of itself, nor become the seed of the universe.

vwv.1514/25 How can that self-born (or self-existing) One, which is beyond the five senses and the mind and is exceedingly subtle, be capable of becoming the seed of the worlds?

sv.25 But, that which is beyond the reach of the mind and the senses — how can that be the seed for the worlds?

What is beyond Manas the Mind

and the six Indriya Organs,

less than atomic—how can That

become the seed of the Self-Born,

or the becoming of the world? 25

y4001.026 <a1515>

AkAzAdapi sUkSmasya parasya paramAtmanaH |

sarvAkhyAnupalambhasya kIdRzI bIjatA katham ||26||

AkAzAd api sUkSmasya parasya paramAtmanaH |

sarva-Akhya-anupalambhasya kIdRzI bIjatA katham ||26||

AkAzAt api sUkSmasya – Of what is even subtler than Âkâsha Space, —

parasya parama-AtmanaH – of the supreme transcendent Self —

sarva-Akhya-anupalambhasya – not to be grasped even as the All ??? das....@gmail.com

kIdRzI bIja tA katham – what sort of seed-ness is there, and how?

m.26 The Supreme Self is subtler than ether. This Self is beyond all known ways of perceptions and knowledge. How can seed-hood touch that one?

vlm.26. The Supreme Spirit also, being more rarified than the subtile ether, and undefinable by words, cannot be of the form of a seed.

sv.26 In that which is subtler than space, how can there exist the seed of the universe?

vwv.1515/26 How and of what nature is the (seed-like) causality of the highest Supreme Self, who is subtler than the sky (or space) and who is not comprehended by all names?

sv.26 In that which is subtler than space, how can there exist the seed of the universe?

Of what's subtler than Âkâsha

Space, the supreme transcendent Self,

not to be grasped even as All —

what Seed-ness can there be, and how? -26-

#y4001.027

tatsUkSmamasadAbhAsamasadeva hyatAdRzam |

kIdRzI bIjatA tatra bIjAbhAve kuto'GkuraH ||27||

tat sUkSmam asad-AbhAsam asad eva hy atAdRzam |

kIdRzI bIjatA tatra bIja-abhAve kuto 'GkuraH ||27||

tat sUkSmam asad-AbhAsam – That, a subtle unSuch-appearance, —

asad eva hy – is only unSuch, —

a-tAdRzam – not That-like. —

kIdRzI bIjatA tatra – What sort of seed-ness is There? —

bIja-abhAve – In the absence of seed —

kuto 'GkuraH – whence is the sprout?

27 ***VA - that subtle, appearing non-existent, for non-existent beings?, how can become a seed, and if here is no seed, how can sprout arise? AS: The AB commentary points out that this and the next few verses are saying that even by a naive viewpoint, the brahma cannot become the seed of the world. It is saying: That brahma, so subtle, essentially non existent, totally unlike the world; what kind of seed quality can it have? How can it sprout anything?

m.27 Such a subtle one appears unreal to nonexistent beings. For such a subtle how can seed-hood arise? When seed is not, how can there be a sprout.

vlm.27. That which is as minute as a nil and a zero, is equivalent to nothing; and could never be the mundane seed, without which there could be no germ nor sprout.

sv.27 When that is so, how can the universe emerge from the supreme being?

tat sUkSmam asad-AbhAsam – That, a subtle unSuch-appearance, —

asad eva hy – is only unSuch, —

a-tAdRzam – not That-like. —

kIdRzI bIjatA tatra – What sort of seed-ness is There? —

bIja-abhAve – In the absence of seed —

kuto 'GkuraH – whence is the sprout?

That subtle unSuch-appearance,

which is only unSuchnes, not

anything like That—what sort

of seed-ness is There? And lacking

a seed, where would the sprout come-from? 27

27 - tatsUkSmamasadAbhAsamasadeva hyatAdRzam | kIdRzI bIjatA tatra bIjAbhAve kuto’GkuraH || 27 ***VA - that subtle, appearing non-existent, for non-existent beings?, how can become a seed, and if here is no seed, how can sprout arise? AS: The AB commentary points out that this and the next few verses are saying that even by a naive viewpoint, the brahma cannot become the seed of the world. It is saying: That brahma, so subtle, essentially non existent, totally unlike the world; what kind of seed quality can it have? How can it sprout anything?

===x

#y4001.028 <a1516>

gaganAGgAdapi svacche zUnye tatra pare pade |

kathaM santi jaganmerusamudragaganAdayaH ||28||

gaganAGgAd api svacche zUnye tatra pare pade |

kathaM santi jagan-meru-samudra-gaganAdayaH ||28||

gagana-aGgAd api – Even as the sky itself -

svacche zUnye – when clear, empty, -

tatra pare pade – there in the Higher State -

kathaM santi – how are there -

jagan-meru-samudra-gagana-AdayaH – the world, Mount Meru, the ocean, the sky, &c.?

m.28 That Supreme State is piner than sky and is void. How can a world, a Meru, an Ocean and such exist in that?

vlm.28. That which is more rare and transparent than the vacuous and clear firmament; cannot possibly contain the world with all its mountains and seas; and the heavens with all their hosts, in its transcendent substratum.

vwv.1516/28 How will the world, the Meru mountain, the ocean, the sky and others exist in that Supreme Abode which is void and clearer than even the body of the sky?

gaganAGgAdapi svacche zUnye tatra pare pade |

kathaM santi jaganmerusamudragaganAdayaH ||28||

gagana-aGgAd api – Even as the sky itself -

svacche zUnye – when clear, empty, -

tatra pare pade – there in the Higher State -

kathaM santi – how are there -

jagan-meru-samudra-gagana-AdayaH – the world, Mount Meru, the ocean, the sky, &c.?

===x

###y4001.029

na kiMchidvatkathaM kiMcittatrAste vastu vastuni |

asti cettatkathaM tatra vidyamAnaM na dRzyate ||29||

na kiMchidvatkathaM kiMcittatrAste vastu vastuni |

asti cettatkathaM tatra vidyamAnaM na dRzyate ||29||

na kiMcit-vat –

kathaM kiMcit –

tatra Aste vastu vastu-ni –

cet tat asti – if that is –

kathaM tatra –

vidyamAnaM –

na dRzyate – is not seen —

m.29 How can something exist in that which is nothing, not even a little. If (for some reason) anything exists, why is it not seen as such?

vlm.29. There is nothing, that is in any way situated as a substance, in the substantiality of that Being; or if there is anything there, why is it not visible to us?

sv.29 And if there is something called the universe in it, how is it not seen?

na kiMchidvatkathaM kiMcittatrAste vastu vastuni |

asti cettatkathaM tatra vidyamAnaM na dRzyate ||29||

===x

#y4001.030

na kiMcidAtmanaH kiMcitkathameti kuto'tha vA |

zUnyarUpAdghaTAkAzAjjAto'driH kva kutaH kadA ||30||

na kiMcid AtmanaH kiMcit katham eti kuto 'tha vA |

zUnya-rUpAd ghaTAkAzAj jAto 'driH kva kutaH kadA ||30||

na kiMcid AtmanaH kiMcit – Not anything of/by itSelf is anything -

katham eti – How does it go/happen? -

kutaH atha vA – or rather whence? -

zUnya-rUpAd – from being empty-of-form -

ghaTa-AkAzAt – from that pot-space -

jAtaH adriH – a mountain rises-- -

kva kutaH kadA – where? whence? when?

m.30 In what is not even a little, how can there be anything? Even if it (exists), when and how did a mountain arise from space in a pot?

vlm.30. There is nothing that comes of itself, and nothing material that comes but of the immaterial spirit; for who can believe a hill to proceed from the hollowness of an earthen pot?

sv.30 30-32 How can a tree spring out of the empty space in a jar? How can two contrary things (Brahman and the universe) coexist: can darkness exist in the sun?

na kiMcidAtmanaH kiMcitkathameti kuto'tha vA |

zUnyarUpAdghaTAkAzAjjAto'driH kva kutaH kadA ||30||

na kiMcid AtmanaH kiMcit – Not anything of/by itSelf is anything -

katham eti – How does it go/happen? -

kutaH atha vA – or rather whence? -

zUnya-rUpAd – from being empty-of-form -

ghaTa-AkAzAt – from that pot-space -

jAtaH adriH – a mountain rises-- -

kva kutaH kadA – where? whence? when?

y4001.031

pratipakShe kathaM kiMcidAste cchAyA tape yathA |

kathamAste tamo bhAnau kathamAste himo'nale ||31||

pratipakSe kathaM kiMcid Aste c-chAyA tape yathA |

katham Aste tamo bhAnau katham Aste himo 'nale ||31||

pratipakSe kathaM – How can opposites —

kiMcid Aste – anyhow be/coexist? —

chAyA tape yathA – like a cooling shadow in fire —

katham Aste tamo bhAnau – how can there be dark in sunlight? —

katham Aste himo anale – how can snow become ablaze? - The poet does not consider sunspots; or baked Alaska. —

m.31How can even a little shade in such or darkness is sunshine? How can there be fire in snow? These are opposites (one can not exists in the other).

vlm.31. How can a thing remain with another, which is opposed to it in its nature? How can there be any shadow where there is light, and how does darkness reside in the dix of the sun, or even coldness in fire?

sv.31 30-32 How can a tree spring out of the empty space in a jar? How can two contrary things (Brahman and the universe) coexist: can darkness exist in the sun?

For how can any opposites

coexist?--no cooling shadow

in a hot fire; no darkness in

the sunlight; and snow's a poor fuel. -31-

y4001.032 <a1517>

merurAste kathamaNau kutaH kiMcidanAkRRitau |

tadatadrUpayoraikyaM kva cChAyAtapayoriva ||32||

merurAste kathamaNau kutaH kiMcidanAkRtau |

tadatadrUpayoraikyaM kva c-chAyA tapayoriva ||32||

merur Aste katham aNau – How can Meru be in an atom? —

kutaH kiMcid anAkRtau – how can anything be in the formless? —

tad-atad-rUpayor aikyaM – the equality of that and not-that? —

kva chAyA-tapayor iva – It's like shadow-light!

sv.32 30-32 How can a tree spring out of the empty space in a jar? How can two contrary things (Brahman and the universe) coexist: can darkness exist in the sun?

vwv.1517/32 How will the Meru mountain exist in an atom? How will something exist in the formless? Where is the identity between those of the nature of That (or Reality) and not-That (or unreality), as between shadow and sunshine?

m.32How can there be a ‘Meru” in an atom? Where is one with form in something formless? There are not similar even in form and where is shade and where is heat? (they cannot co-exist as one).

vlm.32. How can an atom contain a hill, or anything subsist in nothing? The union of a similar with its dissimilar, is as impossible as that of shadow with the light of the sun.

merurAste kathamaNau kutaH kiMcidanAkRRitau |

tadatadrUpayoraikyaM kva cChAyAtapayoriva ||32||

===x

##y4001.033 <a1518>

sAkAravaTadhAnAdAvaGkurAH santi yuktimat |

nAkAre tanmahAkAraM jagadastItyayuktikam ||33||

sa^AkAra-vaTa-dhAna^AdAv aGkurAH santi yuktimat |

na ^AkAre tan-mahAkAraM jagad asti ^ity ayuktikam ||33||

sa-AkAra-vaTa-dhAna-Adau – with-form-banyan-dhAna-&c — [??? Apte has fig-tree, MW banyan] —

aGkurAH – sprouts —

santi yuktimat – being conjoined —

na AkAre – not in form –

tat mahA-AkAraM – That~great-form —

jagat astI iti a-yuktikam – the world is unconjoined.

vwv.1518/33 It is reasonable (or appropriate) (to say) that there are sprouts within the seeds of fig-trees and the like which have form. It is unreasonable (or inappropriate) (to say) that the world having a huge form exists in the formless (Absolute).

mm.33In something like banyan tree with form there can be sprouts. This is reasonable. How can a huge form like world exist in something that is formless?

sAkAravaTadhAnAdAvaGkurAH santi yuktimat |

nAkAre tanmahAkAraM jagadastItyayuktikam ||33||

===x

##y4001.034

dezAntare yacca narAntare ca

buddhyAdisarvendriyazaktidRzyam |

nAstyeva tattadvidhabuddhibodhe

na kiMcidityeva taducyate ca ||34||

dezAntare yac ca narAntare ca

buddhy~Adi-sarvendriya-zakti-dRzyam |

nAsty eva tat tad-vidha-buddhi-bodhe

na kiMcid ity eva tad ucyate ca ||34||

deza-antare yat ca – And what in different places -

nara-antare ca – and in different people -

buddhi-Adi-sarva-indriya-zakti-dRzyam – is Intellect-&c-all-organ-power-perceived —

na asti eva tat-tad-vidha-buddhi-bodhe –

na kiMcit atyeva tat ucyate ca

34***VA - (objects) in places and inside (feeling of man) are seen with power of all senses and intellect etc; when knowledge of reasoning is not available for smthing, it is called “nothing”. AS: Whatever is perceived in different regions and among different people (dezAntare narAntare ca) by powers of various sense organs including understanding (buddhtAdisarvendriyazaktidRzyam) does not exist when its nature is analyzed (nAsti eva tat tadvidhabuddhibodhe) and thus it is said to be nothing. ~ The idea is that the whole world, though apparent, is really non existent. This is needed in the next verse.

mm34 Temporal, spatial and human (interactions) are visible to the senses and cognizable by intelligence. When something is beyond the senses and intelligence, there can be nothing that can be said to exist.

zz34. We see the same organs of sense and their sensations, in all men in every country; but there is not the same uniformity in the understandings of men in every place, nor can there be any reason assigned to this difference.

sv.34 34-36 Hence, it is pure foolishness to assume that there exists a causal relationship between Brahman and the world: the truth is that Brahman alone exists and what appears to be the world is that alone.

dezAntare yacca narAntare ca

buddhyAdisarvendriyazaktidRzyam |

nAstyeva tattadvidhabuddhibodhe

na kiMcidityeva taducyate ca ||34||

===x

###y4001.035

kAryasya tat kAraNatAM prayAtaM

vaktIti yastasya vimUDhabodhaH |

kairnAma tatkAryamudeti tasmAt

svaiH kAraN AdyaiH sahakArirUpaiH ||35||

kAryasya tat kAraNatAM prayAtaM

vaktIti yastasya vimUDhabodhaH |

kairnAma tatkAryamudeti tasmAt

svaiH kAraN AdyaiH sahakArirUpaiH ||35||

|| 35***VA - To say they (world and brahman) are related as cause and effect is foolish understanding,
how effect can arise from that (nondivisible brahman), by itself or with cooperative causes?

kAryasya tatkAraNatAM prayAtaM

vaktIti yastasya vimUDhabodhaH |

kairnAma tatkAryamudeti tasmAt

svaiH kAraNAdyaiH sahakArirUpaiH || 35

***VA - To say they (world and brahman) are related as cause and effect is foolish understanding, how effect can arise from that (nondivisible brahman), by itself or with cooperative causes? AS: One who calls (brahma) as the cause of that effect (-called the world) has a faulty understanding. By what causes does that effect (the world) then arise? By its own accompanying property and causes (svaiH kAraNAdyaiH sahakArirUpaiH). ~ Thus the unreal world has no external real cause. A usual way to describe this is to throw ones hands up and say "inexplicable!" (anirvacanIya).

'Effect or action goes forth out of a reason or cause’ – This is mere confusion in knowledge. With what cooperative cause is this effect or action arising?

35. Those who assign a certain cause to some effect or event,

betray their ignorance of the true cause; for what is it that

produces the effect, except the very thing by some of its

accessory powers. (Every production is but a transformation

of itself, by some of its inherent powers and properties).

sv.35 34-36 Hence, it is pure foolishness to assume that there exists a causal relationship between Brahman and the world: the truth is that Brahman alone exists and what appears to be the world is that alone.

35 - kAryasya tatkAraNatAM prayAtaM , vaktIti yastasya vimUDhabodhaH | kairnAma tatkAryamudeti tasmAt , svaiH kAraNAdyaiH sahakArirUpaiH || 35 ***VA - To say they (world and brahman) are related as cause and effect is foolish understanding, how effect can arise from that (nondivisible brahman), by itself or with cooperative causes? AS: One who calls (brahma) as the cause of that effect (-called the world) has a faulty understanding. By what causes does that effect (the world) then arise? By its own accompanying property and causes (svaiH kAraNAdyaiH sahakArirUpaiH). Thus the unreal world has no external real cause. A usual way to describe this is to throw ones hands up and say "inexplicable!" (anirvacanIya).

kAryasya tat kAraNatAM prayAtaM

vaktIti yastasya vimUDhabodhaH |

kairnAma tatkAryamudeti tasmAt

svaiH kAraN AdyaiH sahakArirUpaiH ||35||

===x

##y4001.036

durbuddhibhiH kAraNakArya bhAvaM

saMkalpitaM dUratare vyudasya |

tadeva tatsatyamanAdimadhyaM

jagattadetatsthitamityavehi ||36||

durbuddhibhiH kAraNakArya bhAvaM

saMkalpitaM dUratare vyudasya |

tadeva tatsatyamanAdimadhyaM

jagattadetatsthitamityavehi ||36||

dur-buddhi-bhiH – By the ill-minded -

kAraNa-kArya-bhAvaM –

saMkalpitaM dUratare vyudasya –

tat eva tat-satyam an~Adi-madhyaM –

jagat tat etat sthitam iti avehi

m.36 O Rāma, you therefore stay away from this kind of improper imaginations and fabrications of cause-effect creations. Truth is one that has neither beginning, nor end nor middle. World is Brahman itself.

zz36. Throw off at a distance, the doctrine of cause and effect

invented by the ignorant; and know that to be true, which is

without beginning and end, and the same appearing as the world.

(An increate everlasting prototype in the mind of God).

sv.36 34-36 Hence, it is pure foolishness to assume that there exists a causal relationship between Brahman and the world: the truth is that Brahman alone exists and what appears to be the world is that alone.

durbuddhibhiH kAraNakArya bhAvaM

saMkalpitaM dUratare vyudasya |

tadeva tatsatyamanAdimadhyaM

jagattadetatsthitamityavehi ||36||

ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAyeSu sthiti-prakaraNe janya-jani-nirAkaraNam nAma prathamaH sargaH ||4|1||

+++

CG4001

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp - .

http://webapps.uni-koeln.de/tamil/

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use "s" for both <z> and <S>, and "n" for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in " aH" terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by "ahankar", checking the "Words beginning with" box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

http://dsal.uchicago.edu/dictionaries/apte/index.html

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

# atIta ati-ita —¶ap - अतीत p.p. [इ-क्त.] Gone beyond, crossed. (Used actively) (a) exceeding, going beyond, avoiding, overstepping, having passed over or neglected &c., with acc. or in comp.; परिच्छेदातीतः Māl.1.3 beyond or past definition; संख्यामतीत or संख्यातीत beyond enumeration, innumerable; तामतीतस्य ते Me.29; यमुनामतीतमथ शुश्रुवानमुम् Śi.13.1; वयोतीतः Ki.11. 2 past youth, advanced in years; सर्वारम्भपरित्यागी गुणातीतः स उच्यते Bg.14.25; कैर्लिङ्गैस्त्रीन् गुणानेतानतीतो भवति प्रभो 14.21; बाणपथमतीतः क्रव्यभोजनः V.5 gone beyond the reach of arrows, past bowshot; अतीतनौके$तिनु Ak. who has left the boat, i.e. landed, disembarked. -(b) Gone by, passed away, past (as time &c.); अतीते निशान्ते Dk.11; असन्निवृत्त्यै तदतीतमेव Ś.6.1; ˚अनागत- वर्तमानवेदिना Pt.1; अतीते वर्षुके काले Bk.7.18; ˚शैशवाः Ms. 8.27; अतीते कार्यशेषज्ञः शत्रुभिर्नाभिभूयते Ms.7.179; ˚लाभस्य च रक्षणार्थम् Pt.2.182 of past gains; वेत्ति जन्मान्तराण्यतीतानि K.46. -(c) Dead, deceased; सब्रह्मचारिण्येकाहमतीते क्षपणं स्मृतम् Ms.5.71; अप्रजायामतीतायां भर्तुरेव तदिष्यते 9.196,197. —¶mw - atItam तम् The past, past time. — adj. gone by, past, passed away, dead; one who has gone through or got over or beyond, one who has passed by or neglected; left behind; excessive; # atItakala H - the past time or tense. — y2011.019 — atIta — ati-ita, "beyond-gone". ag2.10 —

# atitarAm —¶mw - ind. - (compar. of ati) - above in rank (with acc.); better, higher, more (with abl.); very much, exceedingly, excessively. — y1027.001 —

# aNu, aNvI —¶mw* -adj.- fine, minute, atomic; m. an atom of matter; "an atom of time", the 54.675.000th part of a muhUrta (of 48 minutes); n. (in prosody) the fourth part of a mAtrA; x aNu ind. – minutely; ¶ aNU (for aNu in comp. with >bhU). aNUbhA aNu-bhA - lightning [atomic explosion! das....@gmail.com ] # aNUbhAva H aNu-bhAva the becoming an atom; # aNUbhU aNu>bhU to become minute or atomic # aNuka - fine, minute, atomic; clever; aNukam - an atom # aNumAtra aNu-mAtra having the size of an atom # aNumAtrika - having the size of an atom; containing the atomic elements (mAtrA) of the body mn.1.56. # aNureNu aNu-reNu m/f. atomic dust (as seen in sun-beams) # aNutA, aNutvam - minuteness, atomic nature, smallness, subtlety,VS2 44. # aNutara - very fine or minute, gentle # aNvanta H aNu-anta a hair-splitting question # atyaNu ati-aNu adj. very thin # aNIyas, # aNiyaska [av.] more minute than usual. —

# upalambha H upa-lambha —¶a – उपलम्भः [>labh लभ्-घञ्-मुम् च P.VII.4.64] Acquisition; अस्मादङ्गुलीयोपलम्भात्स्मृतिरुपलब्धा Ś.7. Direct perception or recognition, comprehension otherwise than from memory (same as anubhava अनुभव q.v.); प्राक्तनोपलम्भ Māl.5; ज्ञातौ सुतस्पर्शसुखोपलम्भात् R.14.2. Ascertaining, knowing; अविघ्नक्रियोपलम्भाय Ś.1; Seeing, looking at (दर्शन); लावण्यधाम्नो भवितोपलम्भनम् Bhāg.1.38.1. —¶mw - upalambhaH - obtainment R. Shish.; perceiving, ascertaining, recognition Ragh. Shak. Sarvad. Nyâyak. &c. # upalambhana m – upa>lambhana - apprehension, perceiving; the capacity of perceiving, intelligence. — y2017.034 —¶jd – svapnopalambha-m स्वप्नोपलम्भं सर्गाख्यं – "the Dream-Perception known as Sarga Creation" y3057.020 anupalambha H - AkAzAd api sUkSmasya parasya paramAtmanaH | sarva-Akhya-anupalambhasya kIdRzI bIjatA katham || y4001.026 —

# pratipakSa —¶a – प्रातिपक्ष adj. (-क्षी f.) 1 Contrary, adverse. -2 Hostile, inimical. —¶mw - m. - the opposite side, hostile party, opposition MBh.; an obstacle; an adversary, opponent, foe (end-comp. = a rival in, match for, equal, similar); a respondent, defendant (in law); p. graha - m. - the taking of the opposite side (pratipakSaM cakruH, they took the opposite side); - p. janman adj. - caused by the enemy; opposition, hostility; - pratipakSita - adj. - containing a contradiction, contradictory; nullified by a contradictory premiss (one of the 5 kinds of fallacious middle terms) —

# vaTa —¶a –वटः [वट्-अच् Uṇ.4.116] The fig-tree; अयं च चित्रकूट- यायिनि वर्त्मनि वटः श्यामो नाम U.1; R.13.53. -2 A small shell or cowrie. -3 A small ball, globule, pill. -4 A round figure, a cipher. -5 A kind of cake; पयःस्मिता मण्डकमण्डनाम्बरा वटाननेन्दुः पृथुलड्डु स्तनी N.16.17. -6 A string, rope; (n. also in this sense). -7 Equality in shape. -8 A sort of bird, flying fox ? (Mar. वटवाघुळ); कङ्कगृध्रवटश्येनभासभल्लकबर्हिणः Bhāg.3.1.24. -9 A pawn (in chess). -1 Sulphur. Comp. -पत्रम् a variety of the white basil. (-त्रा) a jasmine. -वासिन् m. a Yakṣa. —¶mw - m. the Banyan Tree; [the world's largest is explored in a gallery of photographs at http://www.redbeet.com/pictures/banyan_tree ]; [the seat of Dakshinâmurti, <citraM vaTa taror mUle vRddha-ziSyA gurur yuvA> ds1.0]; ... – vATam n. a string, rope, tie (only <vaTa> beg.-comp., and <paJca v.>, q.v.); a small lump, globule &c. = <vaTaka>; vaTI f. a kind of tree —¶ vaTaka m/n. a small lump or round mass, ball, globule, pill, round cake made of pulse fried in oil or butter; m. a particular weight (= 8 Mashas or 2 zaNas) —

+++

???? what is this

Like the great fog it spreads eluding our grasp with the hand or

mind. It is considered as dull, empty of essence, a vacuum and is made of

small atoms. The ignorant jiva thinks that he is the mixture of the five

elements but in reality he is beyond the physical qualities; he is formless.

His form appears as that of a ghost; it is false if understood well.

Sri Rama: It is said that like the plant in a seed the world enters the

Great Self at the time of All Destruction and comes out again at the time of

the new Creation. Is it knowledge or ignorance to think so? Please state.

Sri Vasishtha: Rama, it is sheer ignorance to think so. The idea is the

result of illusion. The seed, the sprout and the leaves are visible to the

eye. So, it may be true to say that the sprout comes out of the seed. But,

the Great Self is beyond the reach of the mind and the senses, very small

and self-born. How can it be the seed of all creation? Subtler than the sky,

beyond all words, how can the nameless Paramatma be the seed of all worlds?

The only One, the Real Self - false only to the ignorant - can never be the

seed; there can never be the sprout. As pure and as empty as the sky, how

can the Great Self contain the worlds, the mountains, oceans and the sky?

The Great Self contains nothing, how can the great worlds exist in it? If

they exist, they would appear as they are. How can the shapeless thing

contain things of innumerable shapes? Did ever a mountain come out from the

empty sky of the pot? Will there be shadow in the sunshine, darkness in the

Sun and snow in fire? The shapeless Great Self can not have the Great

Mountain in it. The animate Self and the inanimate world can never be one

just as the sunshine can not contain the shadow in it. The seed and the

sprout are things with shape, hence the former may contain the latter; but

the formless Great Self can not have the vast world with form very

extensive. Things of other countries or other men seen by the senses can not

be understood by them as things seen or unseen are equally false. Rama,

leave aside the illogical discussions of action and its cause, the falsity

of both. Come to the right conclusion that the Great Self having no

beginning, middle and the end and having the real form of Self is in the

form of the world. (1-36)

2. The seed of existence

At the time of Deluge, there will be nothing else than the Pure

Consciousness. There is no creation other than the world. No creation is

possible without its creator. Pure Consciousness is the creator as we11 as

the created. If the Pure Consciousness is taken as the creator what then are

the co-causes, without which the creator can not create? To say that there

is creation without co-causes is to say that one is the daughter of a barren

lady. No one ever saw such a thing in the world. If you say that the Pure

Consciousness is itself in the form of the world, there can not be the idea

of the creator and the created. Without co-causes no creation is possible.

To say that the creation with the co-causes lies hidden in Pure

Consciousness at the time of Deluge is childish. The inevitable conclusion

then is that the world or creation never was, never is, and never will be

true. The Pure Consciousness shines as the world. It alone is true; the

world is false. All that is seen must be wiped out of existence and from our

memory. Without the destruction of the mind, the seen world can not be wiped

out of our memory. With the dawn of knowledge, the mind will not be

destroyed. Therefore to attain salvation, there is no other go except the

destruction of the mind with all its ignorance. That is Self-realisation,

the realisation that in toto that nothing but the Pure Consciousness exists.

Then one sees the forms, names etc as a wonderful false story. Thus, the

mountains, the earth, the islands, the moment and the long period of time,

the creation, the beginning of creation, the creation of the sky etc, every

thing of the past the present and the future, the seven islands, the

fourteen worlds, the seven oceans and the four Yugas are the contents of the

peculiar false story. The Pure

Consciousness exists as it existed before. All these things appear as the

smallest atoms, the forms of Pure Consciousness as all the particles of

light are the Sun himself. The Pure Consciousness churned by the mind emits

the varied, peculiar world, which is hence formless but not with form like

the picture of mud or painting on the wall. Like lines in the great stone of

the mountain, apparent but not real, in the Pure Consciousness innumerable

worlds are there unborn, undestroyed and unmoved. Like the formless part of

the sky in the formless sky, all the worlds in Pure Consciousness appear as

Pure Consciousness, Like liquidity in water, movement in the wind, whirls in

the ocean and virtues in the virtuous, the world lies in Pure Consciousness.

The One Solidity of Knowledge, the Peaceful and the Endless, the Pure

Consciousness spreads in the form of the world with birth, growth and

liquidation. To say that the world, in the absence of co-causes, like the

vacuum from nature, is born from Prakriti, the form of Pure Consciousness is

mad talk. Oh Rama, driving away all creations, fancies and imaginations from

your mind destroying completely the frustrations of disappointments,

demolishing the structure of deep long sleep, enlightened and invigorated,

shedding all kinds of fears and sorrows, adorn the eternal joyful earth of

enlightened souls.'' (1-25)

+++$$$

Correspondence

janya-jani-nirAkaraNaM nAma born/father-birth/mother-separating ***VA - how to translate better the name? On production and birth??? On Creator and creation? 

4 - bhaviSyatpuranirmANaM cittasaMsthamivoditam | markaTAnala-tApAntam - asad-evArtha-sAdhakam || 4 ***VA - it (world) is like future city arising in the mind, like monkeys coming close to unreal fire to warm??? The analogy with monkeys is not clear. AS: I don't know the source of the analogy, but it is described as: "monkeys imagining a fire in a heap of  gunja (certain red berry seeds) and thereby relieving their cold feeling". The last phrase says "unreal, yet serving its purpose". This is describing a psychosomatic satisfaction! 

27 - tatsUkSmamasadAbhAsamasadeva hyatAdRzam | kIdRzI bIjatA tatra bIjAbhAve kuto’GkuraH || 27 ***VA - that subtle, appearing non-existent, for non-existent beings?, how can become a seed, and if here is no seed, how can sprout arise? AS: The AB commentary points out that this and the next few verses are saying that even by a naive viewpoint, the brahma cannot become the seed of the world. It is saying: That brahma, so subtle, essentially non existent, totally unlike the world; what kind of seed quality can it have? How can it sprout anything?

34 - dezAntare yacca narAntare ca , buddhyAdisarvendriyazakti dRzyam | nAstyeva tattadvidhabuddhibodhe , na kiMcidityeva taducyate ca || 34 ***VA - (objects) in places and inside (feeling of man) are seen with power of all senses and intellect etc; when knowledge of reasoning is not available for smthing, it is called “nothing”. AS: Whatever is perceived in different regions and among different people (dezAntare narAntare ca) by powers of various sense organs including understanding (buddhtAdisarvendriyazaktidRzyam) does not exist when its nature is analyzed (nAsti eva tat tadvidhabuddhibodhe) and thus it is said to be nothing. The idea is that the whole world, though apparent, is really non existent. This is needed in the next verse.

+++

y4001.DR1.mmdd Canto 4.1: x

http://dl.dropbox.com/u/3491131/y4/y4001Book4..odt v.110708 – 33 pp. - 36 zl. - 54KB

v.110708 – 33 pp. - 36 zl. - 54KB

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100507 24 pp. — setup

091022 – setup 23 pp. —

090524 – p17 - +22/+9 N15 H37 mxt – setup

070524 p14 w3859

y4001Book4..odt

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