fm4001 1.oc28-29 sthiti—The STATE of Being .z36

[jivadas]

 

 

fm4001 1.oc28-29 sthiti—The STATE of Being .z36

https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28-29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0

 

 

yoga.vAsiShTha

Vasishtha 's Yoga.Treasury

mokSha.upAya

THE FREEDOM METHOD

 

Book 4

The STATE of Being

 

 

 

Oॐm

 

 

 

 

 

 

 

Canto 4.1

 

 

Vasishtha said—

4.1.1

अथोत्पत्तिप्रकरणादनन्तरमिदम् शृणु । स्थितिप्रकरणं राम ज्ञातं निर्वाणकारि यत् ॥४।१।१॥

vv

अथ.उत्पत्ति-प्रकरणात्_अनन्तरम् इदम् शृणु ।

atha.utpatti-prakaraNAt_anantaram idam zRNu |

स्थिति-प्रकरणम् राम ज्ञातम् निर्वाण-कारि यत् ॥४।१।१॥

sthiti-prakaraNam rAma jJAtam nirvANa-kAri yat ||4|1|1||

.

you have heard

utpatti-prakaraNa,

the Book of Outfall

.

now comes

sthiti-prakaraNa,

the Book of State,

understanding which

leads to

nirvANa

.

atha utpatti-prakaraNAt

anantaram idam zRNu

sthiti-prakaraNam

rAma

jJAtam nirvANa-kAri yat

.

atha.&then/so- from/thru/than utpatti.Outcome- prakaraNa-book/treatise-At anantara - xx -m

idam.this.one- zRNu.hear/attend.to - sthiti.condition/state -prakaraNa - book/treatise-m, Raama, jJAta.known/understood-m Nirvaana-kAri.maker/doer/causer - yat.what/which

.

*jd. derived from #utpad. I read it as >#pat - utpatti (ut-pat.ti) out-fall/fly.ing.

m. ... after the Book of Creation/Beginnings, listen to this book on Sthithi (sustenance).

*vlm.p.1. Vasishtha said:— Attend now Râma, to the subject of existence which follows that of production. This knowledge produces nirvANa or utter annihilation of the self or soul.

*vlm. ... the subject of Existence, which follows that of Production {Birth} ...

sv. ... the exposition of the true nature of world-creation ... the sustenance of this world.appearance.

#antara - #anantara - having no interior or interval • uninterrupted, continuous • immediately adjoining, contiguous • compact, close •• #anantara: -m.- a neighbouring rival, a rival neighbour • #anantaram - contiguousness • Brahma or the supreme soul (as being of one entire essence) • #anantaram -ind.- immediately after; afterwards.

 

02

एवं तावदिदं विद्धि दृश्यं जगदिति स्थितम् । अहं चेत्याद्यनाकारं भ्रान्तिमात्रमसन्मयम् ॥४।१।२॥

एवम् तावत् इदम् विद्धि दृश्यम् जगत् इति स्थितम् ।

evam tAvat idam viddhi dRzyam jagat iti sthitam |

अहम् चेत्य.आदि_अन्.आकारम् भ्रान्ति.मात्रम् असत्.मयम् ॥४।१।२॥

aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||

.

and so

that much know that this percept "the World" exists

as "I"

:

a conceptual unembodied measured delusion

of an unreal model

.

evam tAvat idam viddhi dRzyam jagat iti sthitam |= aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam

.

evam tAvat idam viddhi dRzya - xx -m jagat iti sthita - xx -m |= aham cetya - xx -Adi anAkAra - xx -m bhrAnti - xx -mAtra - xx -m asat - xx -maya - xx -m

.

*vwv.Thus, know first this visible world existing as the ego, known objects and the like, as formless, mere delusion and consisting of unreality.

*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.

*vlm.p.2 Know that the world of phenomena that exists before you, and your knowledge of ego or self-existence are only false conceptions of the formless nonexistence or emptiness.

*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.

 

03

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् । अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न-दर्शनम् ॥३॥

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।

akartRkam araGgam ca gagane citram utthitam |

अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न-दर्शनम् ॥४।१।०३॥

adraSTRkam ca_anubhavam anidram svapna-darzanam ||4|1|03||

.

a thing without a Doer o&r color

in the sky

a painting arises

a thing without a Seer too

an experience of unsleeping dream-perception

…

.

*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).

*vlm.p.3 You see tints of various colors painting the empty sky without any paint or their cause. This is only a conception of the mind without its visual perception, like the vision in a dream of one who is not in a state of sound sleep.

*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.

*m.3 Without_a painter or palette, a painting appears in the sky; and without_a seer, unsleeping, these dream-perceptions arise.

* a.kartRkam – without the Effect of a Doer a.raGgam ca & without color - gagane – in the sky - citram utthitam – a painting arises - ca a.draSTRkam – and without the Affect of a Seer - anubhavam – an experience of - a nidram – unsleeping – svapna darzanam – dream-perception –

x

x

01 02 03

 

04

भविष्यत्पुरनिर्माणं चित्तसंस्थामिवोदितम् । मर्कटानलतापान्तमसदेवार्थसाधकम् ॥४।१।०४॥

भविष्यत्.पुर-निर्माणम् चित्त-संस्थाम् इव_उदितम् ।

bhaviSyat.pura-nirmANam citta-saMsthAm iva_uditam |

मर्कट.अनल-तापान्तम् असत् एव_अर्थ-साधकम् ॥४।१।०४॥

markaTa.anala-tApAntam asat eva_artha-sAdhakam ||4|1|04||

.

the construction of a city yet.to.be

as.if long-established

has happened thru the Affective mind

.

like monkeys getting.warm beside a painted fire

it is quite notSo yet achieves its goal

.

bhaviSyat

pura - pura-nirmANa

maana - nirmANa - pura-nirmANa

citta.affected/affective.Mind- - citta-saMsthA

saMsthA - citta-saMsthA

iva - like/as.if -

udita - arisen - 

markaTa

anala - anala-tApAnta

tApAnta - anala-tApAnta

markaTa - markaTa.anala-tApAnta

sat - being.So/real -- - asat

eva.indeed/only/so-

artha - purpose\meaning/thing - - artha-sAdhaka

sAdhaka - artha-sAdhaka

.

#bhU - ##bhU (>bhuu) - #bhaviSyat - bhaviSyat.pura-nirmANa

*bhaviSyat- going.to.be/future -

#pura - bhaviSyat.pura-nirmANa

*pura - city/town -

#mA - #nirmA - #nirmANa - *bhaviSyat.pura-nirmANa

*nirmANa - measuring/creation/sonstruction -

#bhaviSyat.pura-nirmANa

citta-saMstha

udita

markaTa.anala-tApAnta

artha-sAdhaka

.

*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.

*vlm.p.4 It is like a city in the sky built and present in your mind, or like shivering apes warming themselves by red clay thinking it to be red hot fire. It is pursuing an unreality.

*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!

 

05

ब्रह्मण्यनन्यदन्याभमम्ब्वावर्तवदास्थ्तितम् । सद्रूपमपि निःशून्यं तेजः सौरमिवाम्बरे ॥४।१।०५॥

ब्रह्मणि_अनन्यत् अन्य.आभम् अम्बु.आवर्तवत् आस्थ्तितम् ।

brahmaNi_ananyat anya.Abham ambu.Avartavat Asthtitam |

सत्.रूपम् अपि निःशून्यम् तेजः सौरम् इव_अम्बरे ॥४।१।०५॥

sat.rUpam api ni:zUnyam teja: sauram iva_ambare ||4|1|05||

.

in the brahman.Immensity

the non-different seems different

appearing like an eddy in the waters

:

a Such-form altho quite empty like sunlight in the sky

.

brahmaNi - in Brahmaa/Brahman -

anyat - ananyat

anya.other - anyAbham

Abham - anyAbham

aMbu.water - ambvAvarta

Avarta - ambvAvarta

vat

Asthtita

sat - sadrUpa

rUpa.form - sadrUpa

m api ni:zUnyam x

teja: sauram iva_ambare

.

brahmaNi

ananyat

anya.Abha

ambu.Avartavat

Asthtita

sadrUpa

niHzUnya

teja:

saura

ambara

.  

*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.

 

06

रत्नाभापुञ्जमिव खे दृश्यमानमभित्तिमत् । गन्धर्वाणां पुरमिव दृश्यं नित्यमभित्तिमत् ॥४।१।०६॥

रत्न.आभा-पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।

ratna.AbhA-puJjam iva khe dRzyamAnam abhittimat |

गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥

gandharvANAm puram iva dRzyam nityam abhittimat ||4|1|06||

.

it's like a heap of shining jewels in the sky

appearing always unsupported like gandharva.City in indra's heaven

.

AbhA - shine/reflection -

ratnAbhA - jewelshine - - jewelshine -  

ratna - jewel/gem -

puJja - heap/multitude - ratnAbhA-puJja

kha.peronal.space/sky -

dRzyamAna -  see/sensing -

bhitti - wall - abhitti - wallless -

of the Gandharvas -  -

pura - city/town - -

dRzya -

nitya -

mat - abhittimat

.

ratna.AbhA-puJja

kha

dRzyamAna

abhittimat

gandharvANAm puram iva

dRzya

nityam

abhittimat

.

#puJja –m.- (mostly ifc.) a heap, mass, quantity, multitude MBh. •• #puJjaya – Nom. vb. – to heap.

*AB. ... abhittimat_anAdhAram... ||4|1|

*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.

x

04

05

in the brahman.Immensity

the non-different seems different

appearing like an eddy in the waters

:

a Such-form altho quite empty like sunlight in the sky

06

x

04 05 06

 

07

मृगतृष्णाम्ब्विवासत्यं सत्यवत्प्रत्ययप्रदम् । संकल्पपुरवत्प्रौढमनुभूतमसन्मयम् ॥४।१।०७॥

मृगतृष्ण.अम्बु_इव.असत्यम् सत्यवत्-प्रत्यय-प्रदम् ।

mRgatRSNa.ambu_iva.asatyam satyavat-pratyaya-pradam |

संकल्प.पुरवत् प्रौढम् अनुभूतम् असत्.मयम् ॥४।१।०७॥

saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1|07||

.

like mirage-water

it is not.So

but gives the impression it is So

like an imagined city as growing experience

of an unreal model

.

mRgatRSNa.ambu_iva.a-satyam

satyavat-pratyaya-pradam

saMkalpa.puravat prauDham

anubhUtam a-san.mayam

.

mRgatRSNa.ambu

asatya

satyavat-pratyaya-prada

saMkalpa.puravat

prauDha

anubhUta

asanmaya

.

*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.

*vwv.1381.y4.1.7+12. It is unreal like the water of a mirage producing the notion of reality. It is experienced like a kingdom of the fancy, unreal and insubstantial.

 

08

कथार्थप्रतिभानात्म न क्वचित्स्थितमस्थितम् । निःसारम् अप्यतीवान्तः सारं स्वप्नाचलोपमम् ॥८॥

कथ.अर्थ-प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।

katha.artha-pratibhAna.Atma na kvacit sthitam asthitam |

निःसारम् अपि_अतीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥

ni:sAram api_atIvAnta: sAram svapna.acala.upamam ||4|1|08||

.

the projective Self in our Tales is not_anyhow

existent or non. existent

neither here nor there

tho insubstantial yet more substantial than Dream Mountain

.

katha.artha-pratibhAna.Atma

na kvacit sthitam asthitam |

ni:sAram api_atIvAnta:

sAram svapna.acala.upamam

.

katha.artha-pratibhAna.Atma

ni:sAra

atIvAnta

sAra

svapna.acala.upama

.

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

*vlm. 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.

 

09

भूताकाशमिवाकारभासुरं शून्यमात्रकम् । शरदभ्रमिवाग्रस्थमलमक्षयमक्षतम् ॥४।१।०९॥

भूत.आकाशम् इव_आकार-भासुरम् शून्य-मात्रकम् ।

bhUta.AkAzam iva_AkAra-bhAsuram zUnya-mAtrakam |

शरत्.अभ्रम् इव_अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥

zarat.abhram iva_agrastham alam akSayam akSatam ||4|1|09||

.

bhUta.AkAzam iva - like elemental space =

AkAra-bhAsuram - radiant with forms =

zUnya-mAtrakam - a formation of emptiness =

zarad.abhram iva - like an autumn cloud =

agrastham - standing before =

alam - enough =

akSayam - undecaying =

akSatam – undecayed.

.

bhUta.AkAza

AkAra-bhAsura

zUnya-mAtraka

zarad.abhra

agrastha

akSaya

akSata

.

*AB. avAG.mukhI-kRta.indra-nIla-mahA.kaTAha.AkAra-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.

#bhU - #bhUta - #bhUtAkAza ‑ When someone asked Ramana, 'It is said that cidAkAza itself is - #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, #cidAkAza, #cittAkAza, and #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is citta.AkAza. As that cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUta.AkAza. When the cittAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUtAkAza, it is said to be #mano AkAza and when it leaves mano AkAza and sees cid.AkAza it is said to be #cin.maya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

#bhAs - #bhAsura -mfn.- shining, radiant, bright, splendid _rAjat. &c. • terrible, Lex.

#kaT – to encompass, contain - #kaTAha –m..a frying-pan, cauldron, wok.

*jd.9 - bhUta.AkAzam iva - like elemental space = AkAra-bhAsuram - radiant with forms = zUnya-mAtrakam - a formation of emptiness = zarad.abhram iva - like an autumn cloud = agrastham - standing before = alam - enough = akSayam - undecaying = akSatam – undecayed.

x

x

07 08 09

 

10

वर्णो व्योममलस्येव दृश्यमानमवस्तुकम् । स्वप्नाङ्गनारताकारमर्थनिष्ठमनर्थकम् ॥४।१।१०॥

वर्णः व्योम-मलस्य_इव दृश्यमानम् अवस्तुकम् ।

varNa: vyoma-malasya_iva dRzyamAnam avastukam |

स्वप्न.अङ्गनारत.आकारम् अर्थ-निष्ठम् अनर्थकम् ॥४।१।१०॥

svapna.aGganArata.AkAram artha-niSTham anarthakam ||4|1|10||

.

the color* of the clouding sky is something insubstantial, seen!

or, like a sleepwalker's wet dream, a purposeless non.entity

.

of the varNa - xx -: vyoma.spacious.sky- - xx -mala - xx -sya iva - like/as.if - dRzyamAna - seeing -m avastuka - an insubstantiality -m = svapna - dream -aGgana - girl/woman - Â = a/A-rata - xx -AkAra.embodiment/formation-m artha - purpose\meaning/thing - niSTha - xx -m anarthaka - xx -m

.

.*varNa: 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.

* a sleepwalker's wet dream - aGgana = walking/waking; aGgana-rata, 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; .Arata, 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

*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.

 

11

चित्रोद्यानमिवोत्फुल्लमरसं सरसाकृति । प्रकाशमपि निस्तेजश्चित्रार्कानलवत्स्थितम् ॥४।१।११॥

चित्र.उद्यानम् इव_उत्फुल्लम् अ-रसम् सरसाकृति ।

citra.udyAnam iva_utphallam a-rasam sarasAkRti |

प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥

prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||

.

citra.udyAnam iva utphallam it's like a pictured pleasure.garden bearing fruit

a.rasam sarasa.AkRti an essenceless essenceful form

prakAzam api nistejas a heatless radiance

citra.arka.anala.vat sthitam

situate in pictured solar flame.

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

 

12

अनुभूतं मनोराज्यमिवासत्यमवास्तवम् । चित्रपद्माकर इव सारसौगन्ध्यवर्जितम् ॥४।१।१२॥

अनुभूतम् मनोराज्यम् इव_अ.सत्यम् अ.वास्तवम् ।

anubhUtam manorAjyam iva_a.satyam a.vAstavam |

चित्र-पद्म.आकर* इव सार-सौगन्ध्य-वर्जितम् ॥४।१।१२॥

citra-padma.Akara* iva sAra-saugandhya-varjitam ||4|1|12||

.

it is unreal and untrue being experienced as the kingdom of the mind

.

it's a painted lotus lacking any scent

.

anubhUtam manorAjyam iva - experienced as the mind's domain - asatyam - unreal - avAstavam - insubstantial =  

citra-padma.Akara* iva sAra-saugandhya-varjitam ||4|1|12||

.

anubhUta

manorAjya

satya.really.so/true- - asatya

vastu.substantial.reality+ -vAstava - avAstava

citra.image/picture -  

padma.lotus+

AkAra.embodiment/formation-

sAra

saugandhya

sAra-saugandhya

varjita

sAra-saugandhya-varjita

.

*vwv.1381. It is experienced like a kingdom of the fancy, unreal and insubstantial.

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

*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.

x

x

10 11 12

 

13

शून्ये प्रकचितं नानावर्णमाकारितात्मकम् । अपिण्डग्रहमाशून्यमिन्द्रचापमिवोत्थितम् ॥४।१।१३॥

शून्ये प्रकचितम् नाना-वर्णम् आकारित.आत्मकम् ।

zUnye prakacitam nAnA-varNam AkArita.Atmakam |

अ-पिण्ड.ग्रहम् आशून्यम् इन्द्र-चापम् इव_उत्थितम् ॥४।१।१३॥

a-piNDa.graham AzUnyam indra-cApam iva_utthitam ||4|1|13||

.

projected in the emptiness

in many colors

something embodied

not taking a solid form

empty thruout

has arisen

like a rainbow

.

zUnye prakacitam =

nAnA-varNam x

AkArita.Atmakam |

a-piNDa.graham AzUnyam x

indra-cApam iva_utthitam - x

.

zUnye prakacitam - nAnA-varNam - AkArita.Atmakam = a-piNDa.graham AzUnyam x

indra-cApam iva_utthitam

.

*vwv.1382.y4.1.13. It is shining in the void, having manifold hues, with a form called into being. Not taking a solid form and void all around, it has risen like a rainbow (which is illusory appearance).

*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.

 

14

परामर्शेन शुष्यद्भिर्भूतपेलवपल्लवैः । कृतं जडमसारात्म कदलीस्तम्भभासुरम् ॥४।१।१४॥

परामर्शेन शुष्यद्भिः भूत-पेलव-पल्लवैः ।

parAmarzena zuSyadbhi: bhUta-pelava-pallavai: |

कृतम् जडम् असारात्म कदली-स्तम्भ-भासुरम् ॥४।१।१४॥

kRtam jaDam asArAtma kadalI-stambha-bhAsuram ||4|1|14||

.

parAmarzena – by careful judgment =

zuSyadbhi: – by drying =

bhUta-pelava-pallavai: – creature=delicate-sprouts =

kRtam jaDam – made dumb =

a.sArAtma – a saplessness =

kadalI-stambha-bhAsuram - plantain-stump=splendor.

*AB. parasya paramAtmana Amarzena ISad-vicareNa api| parasya anyasya vAyvAtapajanAderA-marzena IShad.abhidhena api ca| kadalI-stambha: kadalI-taru:

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

 

15

स्फुरितेक्षणदृष्टान्धकारचक्रकवर्तनम् । अत्यन्तमभवद्रूपमपि प्रत्यक्षवत्स्थितम् ॥४।१।१५॥

स्फुरित.ईक्षण-दृष्ट.अन्धकार-चक्रक-वर्तनम् ।

sphurita.IkSaNa-dRSTa.andhakAra-cakraka-vartanam |

अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||

.

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

vibrant-sight-seen.in-blindmaking.darkness-cakraka-vartanam =

atyantam - endlessly =

abhavad-rUpam api - tho un.becoming-Form =

pratyakSavat sthitam - seated as.witness/in.evidence =

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

x

x

13 14 15

 

16

वार्बुद्बुदमिवाभोगि शून्यमन्तः स्फुरद्वपुः । रसात्मकं चाप्यरसमविच्छिन्नक्षयोदयम् ॥४।१।१६॥

वार्-बुद्बुदम् इव_आभोगि शून्यम् अन्तः स्फुरत् वपुः ।

vAr-budbudam iva_Abhogi zUnyam anta: sphurat vapu: |

रस.आत्मकम् च_अपि_अरसम् अ-विच्छिन्न-क्षय.उदयम् ॥४।१।१६॥

rasa.Atmakam ca_api_arasam a-vicchinna-kSaya.udayam ||4|1|16||

.

vAr-budbudam iva – like a water-bubble =

in/when Abhoga.i

in/when abhoga.i

zUnyam anta: - empty within =

sphurad vapu: - projecting the vapus.body =

rasa.Atmakam ca api a-rasam - with rasa.feeling though without it =

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

 

17

नीहार इव विस्तारि गृहीतं सन्न किंचन । जडशून्यास्पदं शून्यं केषाम्चित्परमाणुवत् ॥४।१।१७॥

नीहार* इव विस्तारि गृहीतम् सन्_न किम्.चन ।

nIhAra* iva vistAri gRhItam san_na kim.cana |

जड-शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥

jaDa-zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||

 .

nIhAra iva vistAri when it has spread like fog

gRhItam san na kim.cana not to be grasped anyhow

jaDa-zUnya.Aspadam an inert & empty abode

zUnyam keSAmcit paramANu.vat empty of anything whatever like the Superatom.

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

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

 

18

किम्चिद्भूतमयोऽस्मीति स्थितं शून्यमभूतकम् । गृह्यमाणोऽप्यसद्रूपो निशाचर इवास्थितः ॥१८॥

राम उवाच ।

महाकल्पक्षये दृश्यमास्ते बीज इवाङ्कुरः । परे भूय उदेत्येतत् तत एवेति किं वद ॥४।१।१९॥

एवंबोधाः किमज्ञाः स्युरुत ज्ञा इति च स्फुटम् । यथावद्भगवन्ब्रूहि सर्वसंशयशान्तये ॥४।१।२०॥

वसिष्ठ* उवाच ।

इदं बीजेऽङ्कुर इव दृश्यमास्ते महाशये । ब्रूते य एवमज्ञत्वमेतत्तस्यास्ति शैशवम् ॥४।१।२१॥

शृण्वेतत्किमसम्बन्धं कथमेतदवास्तवम् । विपरीतो बोध एष वक्तुः श्रोतुश्च मोहकृत् ॥४।१।२२॥

बीजे किलाङ्कुर इव जगदास्त इतीह या । बुद्धिः सा सत्प्रलापार्थम् मूढा शृणु कथं किल ॥२३॥

बीजं भवेत्स्वयं दृश्यं चित्तादीन्द्रियगोचरम् । यवधानादिधान्यानि युक्तः पत्राङ्कुरोद्भवः ॥४।१।२४॥

मनःषष्ठेन्द्रियातीतं यत्स्यादतितरामणु । बीजं तद्भवितुं शक्तं स्वयम्भूर्जगतां कथम् ॥४।१।२५॥

आकाशात् अपि सूक्ष्मस्य परस्य परमात्मन: ।

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

किम्चित् भूतमयः_अस्मि_इति स्थितम् शून्यम् अभूतकम् ।

kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |

गृह्यमाणः_अपि_असत्.रूपः निशाचर इवास्थितः ॥४।१।१८॥

gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||

.

kiMcit - what/who.ever=anything - bhUta-xx-maya.made/composed.of-: asmi.I.am+ iti.so/thus - sthita.situate-m zUnya - empty/void-m

bhUabhUta - xx - bhUta - xx -abhUta - xx -abhUtaka - xx -m = 

gRhya-mANa: api tho grasping

a-sat-rUpe in unreal form

nizAcara_iva like a Nightrover

sthita - xx - asthita - xx -Asthita - xx -  

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

x

x

16 17 18

 

Raama inquired—

19

rr

mahAkalpakSaye dRzyamAste bIja ivAGkuraH | pare bhUya udetyetat tata eveti kiM vada ||4|1|19||

rr

महाकल्प-क्षये दृश्यम् आस्ते बीज* इव_अङ्कुरः ।

mahAkalpa-kSaye dRzyam Aste bIja* iva_aGkura: |

परे भूय* उदेति_एतत् तत* एव_इति किम् वद ॥४।१।१९॥

pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||

 .

mahAkalpa-kSaye dRzyam – at the end of a Great Kalpa Age, a dRshya Percept =

Aste bIje – abides in the seed =

iva aGkura: – 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:...

 

20

evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam | yathAvadbhagavanbrUhi sarvasaMzayazAntaye ||4|1|20||

एवम्.बोधाः किम् अज्ञाः स्युः उत ज्ञा* इति च स्फुटम् ।

evam.bodhA: kim ajJA: syu: uta jJA* iti ca sphuTam |

यथावत् भगवन् ब्रूहि सर्व.संशय-शान्तये ॥४।१।२०॥

yathAvat bhagavan brUhi sarva.saMzaya-zAntaye ||4|1|20||

.

evam.bodhA: - so realized =

kim ajJA: syu: - are they non-Knowers =

uta jJA iti ca sphuTam - or are they clearly Knowers =

yathAvad bhagavan brUhi - this much, Sir bhagavan, tell me =

sarva.saMzaya-zAntaye - so as to resolve all doubts.

*m.20 O Bhagwan, area those who have this knowledge_ajnanis’ 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?

*jd.20 - evam.bodhA: - so realized = kim ajJA: syu: - are they non-Knowers = uta jJA iti ca sphuTam - or are they clearly Knowers = yathAvad bhagavan brUhi - this much, Sir bhagavan, tell me = sarva.saMzaya-zAntaye - so as to resolve all doubts.

 

Vasishtha replied—

21

vv

idaM bIje'Gkura iva dRzyamAste mahAzaye | brUte ya evamajJatvametattasyAsti zaizavam ||4|1|21||

vv

इदम् बीजे_अङ्कुर* इव दृश्यम् आस्ते महाशये ।

idam bIje_aGkura* iva dRzyam Aste mahAzaye |

ब्रूते य* एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥

brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||

.

idam bIje aGkura iva – this seed, as a shoot =

dRzyam Aste – would be a worldly Percept

mahAzaye brUte ya: evam when a great person whoever says so

a jJa tvam is without effective Wisdom

etat tasya asti zaizavam – this.one about.That is a baby.

*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!

मह् #mah - #mahAzaya: - "great receptacle", the ocean • adj. - having a noble disposition, high-minded, liberal • m. - a respectable person, gentleman (sometimes a term of respectful address = Sir, Master) +

x

x

19 20 21

 

22

zRNvetatkimasambandhaM kathametadavAstavam | viparIto bodha eSa vaktuH zrotuzca mohakRt ||4|1|22||

शृणु_एतत् किम् असम्बन्धम् कथम् एतत् अवास्तवम् ।

zRNu_etat kim asambandham katham etat avAstavam |

विपरीतः_बोध* एष*वक्तुः श्रोतुः_च मोह-कृत् ॥४।१।२२॥

viparIta:_bodha* eSa*vaktu: zrotu:_ca moha-kRt ||4|1|22||

.

zRNu etat – now hear this =

kim a-sambandham - what is this non.attachment? =

katham etat_a-vAstavam – how is it insubstantial? =

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

 

23

bIje kilAGkura iva jagadAsta itIha yA | buddhiH sA satpralApArtham mUDhA zRNu kathaM kila ||4|1|23||

बीजे किल_अङ्कुर* इव जगत् आस्त* इति_इह या ।

bIje kila_aGkura* iva jagat Asta* iti_iha yA |

बुद्धिः सा सत्-प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat-pralApa.artham mUDhA zRNu katham kila ||4|1|23||

.

bIja.seed-e kila - probably/surely - aGkura - shoot - iva - like/as.if - jagat.world- Aste - xx -

iti.so/thus - iha - here - yA - which f. - buddhi.intellect+: sA.she\it - sat - being.So/real --

pralApa - xx -artha - xx -m - mUDhA - xx - zRNu.hear/attend.to - katham.¿how+ kila - probably/surely

.

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

*AB. kiMca bije 'Gkura iva pralaye jagad asti_iti dRSTAnto viSama: | ... pralaye jagatsattve ... ||4|1|

**part. #kila .ind.- (a particle of asseveration or emphasis) indeed, verily, assuredly; (or of explanation) namely &c.; "so said", "so reported", pretendedly; (kila is usually preceded by the word on which it lays stress; it may imply "probably", "possibly", "agreement", "dislike", "falsehood", "inaccuracy", and" Reason.") •-• <sakAzam tatra gaccha tvam tasmai kulaguru: kila | vasiSTha.Akhyo muni-zreSTha: ... ||4|1|> y7185.012. •• kilakilA – an onomatopoetic expression of joy; •-• "Yahoo!" in its predigital sense.

#As - 2 cl. 2. A. #Aste (and #Asate AV.11,8,32, &c.; Impv. 2. sg. #Assva, #Asva, and #Asasva; 2. pl. #Adhvam; p. AsAna, Asat [R.], and #AsIna [see below]; #AsAm.cakre [_pAN. 3-1, 87]; #AsiSyate; #AsiSTa; #Asitum) - to sit, rest, lie RV. &c.; to be present; to exist; to dwell in; to continue doing anything, to last; (it is used in the sense of"continuing", with a participle, adj., or subst. e.g. etat sAma gAyann Aste, "he continues singing this verse"; with an indeclinable participle in tvA, ya, or am e.g. upa-rudhya arim AsIta, "he should continue blockading the foe"; with an adverb e.g. tUSNIm Aste, "he continues quiet"; sukham Asva, "continue well"; with an inst. case e.g. sukhenAste, "he continues well"; with a dat. case e.g. AstAm tuSTaye, "may it be to your satisfaction"): Caus. Asayati, to cause any one to sit down Comm. on pAN.: Desid. A. #AsisiSate ib. •• #As - #Aste - impft. [2] md. sg. 3 [ā:_2] • impft. [2] ac. pl. 2 [a:_1].

x

zRNvetatkimasambandhaM kathametadavAstavam | viparIto bodha eSa vaktuH zrotuzca mohakRt ||4|1|22||

bIje kilAGkura iva jagadAsta itIha yA | buddhiH sA satpralApArtham mUDhA zRNu kathaM kila ||4|1|23||

24

शृणु_एतत् किम् असम्बन्धम् कथम् एतत् अवास्तवम् ।

zRNu_etat kim asambandham katham etat avAstavam |

विपरीतः_बोध* एष*वक्तुः श्रोतुः_च मोह-कृत् ॥४।१।२२॥

viparIta:_bodha* eSa*vaktu: zrotu:_ca moha-kRt ||4|1|22||

बीजे किल_अङ्कुर* इव जगत् आस्त* इति_इह या ।

bIje kila_aGkura* iva jagat Asta* iti_iha yA |

बुद्धिः सा सत्-प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat-pralApa.artham mUDhA zRNu katham kila ||4|1|23||

24

22 23 24

x

22 23 24

 

24

bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram | yavadhAnAdidhAnyAni yuktaH patrAGkurodbhavaH ||4|1|24||

बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय-गोचरम् ।

bIjam bhavet svayam dRzyam citta.Adi.indriya-gocaram |

यव-धान.आदि-धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥

yava-dhAna.Adi-dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||

.

bIjam bhavet svayam dRzyam – the seed itself becomes perceptible - citta.Adi.indriya-gocaram – in the sensory field of the Affective instrument =

yava - xx -dhAna - xx -Adi-dhAna - xx -yAni - yukta - xx -: patra - xx -aGkura - xx -udbhava - xx -:

.

*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.

x

x

22 23 24

 

25

manaHSaSThendriyAtItaM yatsyAdatitarAmaNu | bIjaM tadbhavituM zaktaM svayambhUrjagatAM katham ||4|1|25||

मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्यात् अतितराम् अणु ।

mana:SaSTha.indriya.atItam yat syAt atitarAm aNu |

बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥

bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||

.

what is beyond manas the Mind & the six indriya.Organs

would be a transcendent_aNu*Atom

:

less than atomic

—

how can that become the seed of the Self-Born,

or the becoming of the world

?

mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |

bIjam tat_bhavitum zaktam svayambhU:_jagatAm katham

.

mana:SaSTha.indriya.atIta

atitara

aNu

bIja

bhavitum

zakta

svayambhU

jagatAm katham

.

* an aNu.Atom is the subtle equivalent of a physical atom which

as paramaNu.Superatom matches the Singularity in which the Big Bang begins.

*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.

*vlm.25. 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?

 

26

AkAzAt api sUkSmasya parasya paramAtmana: |

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

आकाशात् अपि सूक्ष्मस्य परस्य परमात्मनः ।

AkAzAt api sUkSmasya parasya paramAtmana: |

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

 .

of what is subtler.even than Space

the Absolute transcendent Self

there's nothing to be grasped

:

in what is All

where does a Seed become and how

?

AkAza.At api sUkSma.sya -- Of the subtler-than-Space - para.sya @ the paramAtma.Absolute.Self-na: =

sarva.Akhya.anupalambha.xx-sya

sarva.AkhyAn_upalambha.xx-sya

kIdRzI bIjatA katham

.

AkAza

sUkSma

parasya

paramAtma

sarva - sarva.Akhya.anupalambha

Akhya - sarva.Akhya.anupalambha

upalambha - anupalambha - sarva.Akhya.anupalambha

kIdRzI

bIjatA

.

*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?

*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?

#labh - ##labh -, pp. {labdha} (q.v.) catch, seize; [[&-,]] meet with, find; obtain, get, receive; be capable of or able to, succeed in (dat. or infin.); possess, have, enjoy; perceive, know, learn, understand. P. be caught etc., be allowed or permitted; result, follow. C. {lambhayati} cause to take or receive (2 acc. or acc. of pers. & instr. of th.); get, obtain, find out, learn. D. {li3psate (-ti)} wish to catch or obtain. -- {anu} catch or seize from behind. {abhi} seize, touch, get, attain. D. wish to catch or seize. {A} catch, seize, touch, take hold of (esp. the sacrificial animal to kill it); undertake, begin; gain, acquire, get, attain. C. cause to seize, touch, or begin. D. wish to touch or kill. {anvA} seize or touch (from behind); hold or stick to (acc.). {upA} touch, also = C. reproach, blame. {samA} take hold of, seize, touch, get, obtain, rub over, anoint. {upa} catch, meet with, find, obtain (P. fall to one's share), recover; conceive ({garbham}); perceive, learn, ascertain, understand, know as (2 acc.). C. let have or know. {pratyupa} receive back, recover. {samupa} get, obtain; learn, understand. {pra} seize; take hold of, get, obtain, also = C. take in, dupe, fool, mock. {vipra} = prec. C. {prati} receive back, recover, get, obtain; get it i.e. be punished; perceive, learn, understand, know as (2 acc.); wait for, expect. {vi} take asunder or away; get, procure; cede, surrender, yield. C. let a pers. have a th. (2 acc.). {sam} wrestle or struggle with (instr.), take hold of one another; obtain, receive +

 

27

तत्सूक्ष्ममसदाभासमसदेव ह्यतादृशम् । कीदृशी बीजता तत्र बीजाभावे कुतोऽङ्कुरः ॥४।१।२७॥

तत् सूक्ष्मम् असत् आभासम् असत् एव हि_अतादृशम् ।

tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |

कीदृशी बीजता तत्र बीज.अभावे कुतः_अङ्कुरः ॥४।१।२७॥

kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||

 .

that subtle unSuch.appearance

which is only unSuchness

is not_anything like That

—

what sort of seedness would there be in That

?

and

lacking a seed

where would the sprout come.from

?

tat sUkSmam asat AbhAsam

asat eva hi_atAdRzam =

kIdRzI bIjatA tatra

bIja.abhAve kuta:_aGkura:

.

sUkSma

AbhAsa

atAdRza

kIdRzI

bIjatA

bIja.abhAva

kutas

aGkura

.

*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.

*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

x

25 26 27

 

28

गगनाङ्गादपि स्वच्छे शून्ये तत्र परे पदे । कथं सन्ति जगन्मेरुसमुद्रगगनादय: ॥४।१।२८॥

गगन.अङ्गात् अपि स्वच्छे शून्ये तत्र परे पदे ।

gagana.aGgAt api svacche zUnye tatra pare pade |

कथम् सन्ति जगत् मेरु-समुद्र-गगन.आदयः ॥४।१।२८॥

katham santi jagat meru-samudra-gagana.Adaya: ||4|1|28||

.

if it's like the empty sky itself on a clear day

there in the Higher State

how can there be this world, Mount.meru & the ocean & the sky

?

from/thru/than gagana.sky-aGga- body/limb-At api.even/tho - in/when svaccha - very.clear-e - zUnya - empty/void-e tatra.there/then - in/when para.beyond/high - pada.state/condition-e = katham.¿how - santi - .they.are - jagat - world-Meru-samudra - -ocean-gagana.sky-Adaya:-&c.s

.

gagana - gaganAGga

aGga - gagana-aGga-

svaccha

.

*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?

 

29

न किम्चिद्वत् कथं किंचित् तत्रास्ते वस्तु वस्तुनि ।

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

न किम्चित्-वत् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।

na kimcit-vat katham kimcit tatra_Aste vastu vastuni |

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

.

na kimcidvat kathaM kiMcit

if it's not like anything how is it_anything?

tatra – there =

Aste vastu - it would be substantial =

vastuni - (if) in substance =

cet tat_asti –That is =

katham tatra - how there =

vidyamAnam - evident =

na dRzyate – is it not seen?

.

na kimcidvat

kathaM kiMcit

Aste

vastu - vastuni - (if) in substance =

vidyamAna

dRzyate

.

*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?

#vid - #vidyamAna - (Pass. pr. p) - "being known to be", existent, evident • -tA, -tvam • v.mati – "presence of mind" - having understanding, wise. § #avidyamAna‑ - pr. Pass. p.), not present or existent, absent *Mn.&c. • -tA - the not being present Comm. on Nyayad.

 

30

न किम्चिदात्मनः किम्चित्कथमेति कुतोऽथ वा । शून्यरूपाद्घटाकाशाज्जातोऽद्रिः क्व कुतः कदा ॥३०॥

न किम्चित् आत्मनः किम्चित् कथम् एति कुतः_अथ वा ।

na kimcit Atmana: kimcit katham eti kuta:_atha vA |

शून्य-रूपात् घट.आकाशात् जातः_अद्रिः क्व कुतः कदा ॥४।१।३०॥

zUnya-rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||

.

na kimcit Atmana: -

kimcit katham eti -

kuta:_atha vA =

zUnya-rUpAt ghaTa.AkAzAt -

jAta:_adri: kva kuta: kadA

.

not.anything is by.nature anything-else

:

how does it come to be?

or rather why?

from being empty.of.form

ghaTa.AkAzAt – from that pot-space =

jAta: adri: – a mountain rises =

kva kuta: kadA – where? whence? when?

.

zUnyarUpa

ghaTAkAza

jAta

adr

.

not.anything is by.nature anything-else

:

how does it come to be?

or rather why?

from being empty.of.form

ghaTa.AkAzAt – from that pot-space =

jAta: adri: – a mountain rises =

kva kuta: 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.30-32 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 kimcid Atmana: kimcit – Not_anything of/by itSelf is anything = katham eti – How does it go/happen? = kuta: atha vA – or rather whence? = zUnya-rUpAd – from being empty.of.form = ghaTa.AkAzAt – from that pot-space = jAta: adri: – a mountain rises-- = kva kuta: kadA – where? whence? when?

x

x

28 29 30

31

प्रतिपक्षे कथं किम्चिदास्ते छाया तपे यथा । कथमास्ते तमो भानौ कथमास्ते हिमोऽनले ॥३१॥

प्रतिपक्षे कथम् किम्चित् आस्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते तमः भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||

.

for

how can opposites coexist

?

there is no shadow in a fire

—

no darkness in the sunlight

&

snow won't fuel a fire

.

*m.31 How 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?

*jd.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?

 

32

मेरुरास्ते कथमणौ कुतः किम्चिदनाकृतौ । तदतद्रूपयोरैक्यं क्व छाया तपयोरिव ॥४।१।३२॥

मेरुः आस्ते कथम् अणौ कुतः किम्चित् अनाकृतौ ।

meru: Aste katham aNau kuta: kimcit anAkRtau |

तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

 .

how can Mount.meru be in an atom

?

how can anything be in the formless

?

where's the equality of that & not-that

?

they're like shadow & light

!

meru: Aste katham aNau -

kuta: kimcit anAkRtau |

tat.a.tat=rUpayo: aikyam x

kva chAyA tapayo: iva - x

.

Mount.Meru - Aste katham

aNau - xx - - kuta: kimcit anAkRta - xx -u = tat - xx -a - xx -tat=rUpa - xx -yo: aikya - xx -m - kva chAyA - xx - tapayo: - xx - iva - x

.

*vwv.1517 ... Where is the identity between those of the nature of That (or Reality) and not-That (or unreality), as between shadow and sunshine?

*m.32. How 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.

*sv.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?

meru:_Aste katham aNau kuta: kimcit_anAkRtau |

tad.a.tad=rUpayo:_aikyam kva c.chAyA tapayo:_iva

 

33

साकारवटधानादाउ अङ्कुराः सन्ति युक्तिमत् । नाकारे तन्महाकारं जगदस्तीत्ययुक्तिकम् ॥४।१।३३॥

स.आकार-वट-धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra-vaTa-dhAna.AdAu aGkurA: santi yuktimat |

न_आकारे तत्-महा.आकारम् जगत् अस्ति_इति_अ.युक्तिकम् ॥४।१।३३॥

na_AkAre tat-mahA.AkAram jagat asti_iti_a.yuktikam ||4|1|33||

.

sa.AkAra-vaTa-dhAna.Adau – with-form-banyan-dhAna-&c

aGkurA: – sprouts =

santi yuktimat – being conjoined =

na.AkAre = not in form =

tan-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).

*m.33 In 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?

*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.

x

pratipakSe kathaM kimcidAste chAyA tape yathA | kathamAste tamo bhAnau kathamAste himo'nale ||4|1|31||

merurAste kathamaNau kutaH kimcidanAkRtau | tadatadrUpayoraikyaM kva chAyA tapayoriva ||4|1|32||

sAkAravaTadhAnAdAu aGkurAH santi yuktimat | nAkAre tanmahAkAraM jagadastItyayuktikam ||4|1|33||

प्रतिपक्षे कथम् किम्चित् आस्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते तमः भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||

मेरुः आस्ते कथम् अणौ कुतः किम्चित् अनाकृतौ ।

meru: Aste katham aNau kuta: kimcit anAkRtau |

तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

स.आकार-वट-धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra-vaTa-dhAna.AdAu aGkurA: santi yuktimat |

न_आकारे तत्-महा.आकारम् जगत् अस्ति_इति_अ.युक्तिकम् ॥४।१।३३॥

na_AkAre tat-mahA.AkAram jagat asti_iti_a.yuktikam ||4|1|33||

31

for

how can opposites coexist

?

there is no shadow in a fire

—

no darkness in the sunlight

&

snow won't fuel a fire

.

32

33

x

31 32 33

 

34

देशान्तरे यच्च नरान्तरे च बुद्ध्यादिसर्वेन्द्रियशक्तिदृश्यम् ।

नास्त्येव तत्तद्विधबुद्धिबोधे न किम्चिदित्येव तदुच्यते च ॥४।१।३४॥

देश.अन्तरे यत् च नर.अन्तरे च

deza.antare yat ca nara.antare ca

बुद्धि.आदि-सर्व.इन्द्रिय-शक्ति-दृश्यम् ।

buddhi.Adi-sarva.indriya-zakti-dRzyam |

न.अस्ति_एव तत् तत्.विध-बुद्धि-बोधे

na.asti_eva tat tat.vidha-buddhi-bodhe

न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥

na kimcit_iti_eva tat ucyate ca ||4|1|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 is not even That

tad-vidha-buddhi-bodhe when intellectually realized as a mode of That

na kimcit ity eva nor anything whatever

tat ucyate ca – That is called.

*vlm.p.34 We see the same organs of sense and their sensations in all men in every country, but there is no uniformity in men’s understandings, nor can there be any reason assigned to this difference.

*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 something, 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.

*m34 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.34-36 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.

* 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 is not even That - tad-vidha-buddhi-bodhe when intellectually realized as a mode of That - na kimcit ity eva nor anything whatever - tat ucyate ca – That is called.

 

35

कार्यस्य तत्कारणतां प्रयातं वक्तीति यस्तस्य विमूढबोधः ।

कैर्नाम तत्कार्यमुदेति तस्मात् स्वैः कारणाद्यैः सहकारिरूपैः ॥३५॥

कार्यस्य तत् कारणताम् प्रयातम्

kAryasya tat kAraNatAm prayAtam

वक्ति_इति यः_तस्य विमूढ-बोधः ।

vakti_iti ya:_tasya vimUDha-bodha: |

कैः_नाम तत्.कार्यम् उदेति तस्मात्

kai:_nAma tat.kAryam udeti tasmAt

स्वैः कारणाद्यैः सहकारि-रूपैः ॥४।१।३५॥

svai: kAraNAdyai: sahakAri-rUpai: ||4|1|35||

.

kAryasya of an Effect

tat.kAraNatAm that.Causality

prayAtam is Effective

vakti_iti ya: who says so

tasya vimUDha-bodha: his muddled understanding

kai:_nAma by what ones namely

tat.kAryam udeti tasmAt that.effect_arises from That

svai: kAraNa.Adyai: with its own Causality

sahakAri-rUpai: with contributing forms.

*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 (svai: kAraNAdyai: 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?

*vlm. 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.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.

 

36

दुर्बुद्धिभिः कारणकार्यभावं संकल्पितं दूरतरे व्युदस्य ।

तदेव तत्सत्यमनादिमध्यं जगत्तदेतत्स्थितमित्यवेहि ॥४।१।३६॥

दुर्.बुद्धिभिः कारण-कार्यभावम्

dur.buddhibhi: kAraNa-kAryabhAvam

संकल्पितम् दूरतरे व्युदस्य ।

saMkalpitam dUratare vyudasya |

तदेव तत् सत्यम् अन्.आदि.मध्यम्

tadeva tat satyam an.Adi.madhyam

जगत् तत् एतत् स्थितम् इति_अवेहि ॥४।१।३६॥

jagat tat etat sthitam iti_avehi ||4|1|36||

.

dur.buddhibhi: – by those of little Intellect

kAraNa-kArya-bhAvam the feeling of Cause & Effect

kAri/abhavam in the absence of a Doer

saMkalpitam

is conceived

dUratare in the most remote

vyudasya

tat eva That_alone

tat-satyam that.is.so

an.Adi-madhyam without beginning or middle

jagat tat the world is That

etat sthitam iti

situate as this

avehi - know.

#ud, >#und – to flow, UNDulate - #uda - water - #vyuda .adj.- waterless.

*AB. ... dUram vyudasya mithyA_iti nirasya yat ...

*vlm.36. 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.

*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.

*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.

x

x

34 35 36

 

 

•

oॐm

•

 

DAILY READINGS mn 30October

 

fm6080 2.oc29..31 chUdAlA.Topknot_and the 5 Delights .z82

https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29..31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0

fm7175.3oc27..30 Song of the Higher Meaning .z70

https://www.dropbox.com/s/6fr58l6lz0b26p6/fm7175.3oc27..30%20Song%20of%20the%20Higher%20Meaning%20.z70.docx?dl=0

fm4002 1.oc30 On Concurrent Causes .z25

https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0

 

Group Page

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

Complete YVFiles

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

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संक​ल्पात्स मनो_भवेत् ।

saMkalpAt sa:_mana:_bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

 

 

+++

 

सर्ग ४.१

वसिष्ठ* उवाच ।

अथोत्पत्तिप्रकरणादनन्तरमिदम् शृणु । स्थितिप्रकरणं राम ज्ञातं निर्वाणकारि यत् ॥४।१।१॥

एवं तावदिदं विद्धि दृश्यं जगदिति स्थितम् । अहं चेत्याद्यनाकारं भ्रान्तिमात्रमसन्मयम् ॥४।१।२॥

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् । अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न-दर्शनम् ॥३॥

भविष्यत्पुरनिर्माणं चित्तसंस्थामिवोदितम् । मर्कटानलतापान्तमसदेवार्थसाधकम् ॥४।१।०४॥

ब्रह्मण्यनन्यदन्याभमम्ब्वावर्तवदास्थ्तितम् । सद्रूपमपि निःशून्यं तेजः सौरमिवाम्बरे ॥४।१।०५॥

रत्नाभापुञ्जमिव खे दृश्यमानमभित्तिमत् । गन्धर्वाणां पुरमिव दृश्यं नित्यमभित्तिमत् ॥४।१।०६॥

मृगतृष्णाम्ब्विवासत्यं सत्यवत्प्रत्ययप्रदम् । संकल्पपुरवत्प्रौढमनुभूतमसन्मयम् ॥४।१।०७॥

कथार्थप्रतिभानात्म न क्वचित्स्थितमस्थितम् । निःसारम् अप्यतीवान्तः सारं स्वप्नाचलोपमम् ॥८॥

भूताकाशमिवाकारभासुरं शून्यमात्रकम् । शरदभ्रमिवाग्रस्थमलमक्षयमक्षतम् ॥४।१।०९॥

वर्णो व्योममलस्येव दृश्यमानमवस्तुकम् । स्वप्नाङ्गनारताकारमर्थनिष्ठमनर्थकम् ॥४।१।१०॥

चित्रोद्यानमिवोत्फुल्लमरसं सरसाकृति । प्रकाशमपि निस्तेजश्चित्रार्कानलवत्स्थितम् ॥४।१।११॥

अनुभूतं मनोराज्यमिवासत्यमवास्तवम् । चित्रपद्माकर इव सारसौगन्ध्यवर्जितम् ॥४।१।१२॥

शून्ये प्रकचितं नानावर्णमाकारितात्मकम् । अपिण्डग्रहमाशून्यमिन्द्रचापमिवोत्थितम् ॥४।१।१३॥

परामर्शेन शुष्यद्भिर्भूतपेलवपल्लवैः । कृतं जडमसारात्म कदलीस्तम्भभासुरम् ॥४।१।१४॥

स्फुरितेक्षणदृष्टान्धकारचक्रकवर्तनम् । अत्यन्तमभवद्रूपमपि प्रत्यक्षवत्स्थितम् ॥४।१।१५॥

वार्बुद्बुदमिवाभोगि शून्यमन्तः स्फुरद्वपुः । रसात्मकं चाप्यरसमविच्छिन्नक्षयोदयम् ॥४।१।१६॥

नीहार इव विस्तारि गृहीतं सन्न किंचन । जडशून्यास्पदं शून्यं केषाम्चित्परमाणुवत् ॥४।१।१७॥

किम्चिद्भूतमयोऽस्मीति स्थितं शून्यमभूतकम् । गृह्यमाणोऽप्यसद्रूपो निशाचर इवास्थितः ॥१८॥

राम उवाच ।

महाकल्पक्षये दृश्यमास्ते बीज इवाङ्कुरः । परे भूय उदेत्येतत् तत एवेति किं वद ॥४।१।१९॥

एवंबोधाः किमज्ञाः स्युरुत ज्ञा इति च स्फुटम् । यथावद्भगवन्ब्रूहि सर्वसंशयशान्तये ॥४।१।२०॥

वसिष्ठ* उवाच ।

इदं बीजेऽङ्कुर इव दृश्यमास्ते महाशये । ब्रूते य एवमज्ञत्वमेतत्तस्यास्ति शैशवम् ॥४।१।२१॥

शृण्वेतत्किमसम्बन्धं कथमेतदवास्तवम् । विपरीतो बोध एष वक्तुः श्रोतुश्च मोहकृत् ॥४।१।२२॥

बीजे किलाङ्कुर इव जगदास्त इतीह या । बुद्धिः सा सत्प्रलापार्थम् मूढा शृणु कथं किल ॥२३॥

बीजं भवेत्स्वयं दृश्यं चित्तादीन्द्रियगोचरम् । यवधानादिधान्यानि युक्तः पत्राङ्कुरोद्भवः ॥४।१।२४॥

मनःषष्ठेन्द्रियातीतं यत्स्यादतितरामणु । बीजं तद्भवितुं शक्तं स्वयम्भूर्जगतां कथम् ॥४।१।२५॥

आकाशात् अपि सूक्ष्मस्य परस्य परमात्मन: ।

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

तत्सूक्ष्ममसदाभासमसदेव ह्यतादृशम् । कीदृशी बीजता तत्र बीजाभावे कुतोऽङ्कुरः ॥४।१।२७॥

गगनाङ्गादपि स्वच्छे शून्ये तत्र परे पदे । कथं सन्ति जगन्मेरुसमुद्रगगनादय: ॥४।१।२८॥

न किम्चिद्वत् कथं किंचित् तत्रास्ते वस्तु वस्तुनि । अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

न किम्चिदात्मनः किम्चित्कथमेति कुतोऽथ वा । शून्यरूपाद्घटाकाशाज्जातोऽद्रिः क्व कुतः कदा ॥३०॥

प्रतिपक्षे कथं किम्चिदास्ते छाया तपे यथा । कथमास्ते तमो भानौ कथमास्ते हिमोऽनले ॥३१॥

मेरुरास्ते कथमणौ कुतः किम्चिदनाकृतौ । तदतद्रूपयोरैक्यं क्व छाया तपयोरिव ॥४।१।३२॥

साकारवटधानादाउ अङ्कुराः सन्ति युक्तिमत् । नाकारे तन्महाकारं जगदस्तीत्ययुक्तिकम् ॥४।१।३३॥

देशान्तरे यच्च नरान्तरे च बुद्ध्यादिसर्वेन्द्रियशक्तिदृश्यम् । नास्त्येव तत्तद्विधबुद्धिबोधे न किम्चिदित्येव तदुच्यते च ॥४।१।३४॥

कार्यस्य तत्कारणतां प्रयातं वक्तीति यस्तस्य विमूढबोधः ।

कैर्नाम तत्कार्यमुदेति तस्मात् स्वैः कारणाद्यैः सहकारिरूपैः ॥३५॥

दुर्बुद्धिभिः कारणकार्यभावं संकल्पितं दूरतरे व्युदस्य ।

तदेव तत्सत्यमनादिमध्यं जगत्तदेतत्स्थितमित्यवेहि ॥४।१।३६॥

 

sarga 4.1

vasiSTha* uvAca |

athotpattiprakaraNAdanantaramidam zRNu | sthitiprakaraNaM rAma jJAtaM nirvANakAri yat ||4|1|1||

evaM tAvadidaM viddhi dRzyaM jagaditi sthitam | ahaM cetyAdyanAkAraM bhrAntimAtramasanmayam ||4|1|2||

akartRkam araGgam ca gagane citram utthitam |

adraSTRkam ca_anubhavam anidram svapna-darzanam ||4|1|03||

bhaviSyatpuranirmANaM cittasaMsthAmivoditam | markaTAnalatApAntamasadevArthasAdhakam ||4|1|04||

brahmaNyananyadanyAbhamambvAvartavadAsthtitam | sadrUpamapi niHzUnyaM tejaH sauramivAmbare ||4|1|05||

ratnAbhApuJjamiva khe dRzyamAnamabhittimat | gandharvANAM puramiva dRzyaM nityamabhittimat ||4|1|06||

mRgatRSNAmbvivAsatyaM satyavatpratyayapradam | saMkalpapuravatprauDhamanubhUtamasanmayam ||4|1|07||

kathArthapratibhAnAtma na kvacitsthitamasthitam | niHsAram apyatIvAntaH sAraM svapnAcalopamam ||4|1|08||

bhUtAkAzamivAkArabhAsuraM zUnyamAtrakam | zaradabhramivAgrasthamalamakSayamakSatam ||4|1|09||

varNo vyomamalasyeva dRzyamAnamavastukam | svapnAGganAratAkAramarthaniSThamanarthakam ||4|1|10||

citrodyAnamivotphullamarasaM sarasAkRti | prakAzamapi nistejazcitrArkAnalavatsthitam ||4|1|11||

anubhUtaM manorAjyamivAsatyamavAstavam | citrapadmAkara iva sArasaugandhyavarjitam ||4|1|12||

zUnye prakacitaM nAnAvarNamAkAritAtmakam | apiNDagrahamAzUnyamindracApamivotthitam ||4|1|13||

parAmarzena zuSyadbhirbhUtapelavapallavaiH | kRtaM jaDamasArAtma kadalIstambhabhAsuram ||4|1|14||

sphuritekSaNadRSTAndhakAracakrakavartanam | atyantamabhavadrUpamapi pratyakSavatsthitam ||4|1|15||

vArbudbudamivAbhogi zUnyamantaH sphuradvapuH | rasAtmakaM cApyarasamavicchinnakSayodayam ||4|1|16||

nIhAra iva vistAri gRhItaM sanna kiMcana | jaDazUnyAspadaM zUnyaM keSAmcitparamANuvat ||4|1|17||

kimcidbhUtamayo'smIti sthitaM zUnyamabhUtakam | gRhyamANo'pyasadrUpo nizAcara ivAsthitaH ||4|1|18||

rAma uvAca |

mahAkalpakSaye dRzyamAste bIja ivAGkuraH | pare bhUya udetyetat tata eveti kiM vada ||4|1|19||

evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam | yathAvadbhagavanbrUhi sarvasaMzayazAntaye ||4|1|20||

vasiSTha* uvAca |

idaM bIje'Gkura iva dRzyamAste mahAzaye | brUte ya evamajJatvametattasyAsti zaizavam ||4|1|21||

zRNvetatkimasambandhaM kathametadavAstavam | viparIto bodha eSa vaktuH zrotuzca mohakRt ||4|1|22||

bIje kilAGkura iva jagadAsta itIha yA | buddhiH sA satpralApArtham mUDhA zRNu kathaM kila ||4|1|23||

bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram | yavadhAnAdidhAnyAni yuktaH patrAGkurodbhavaH ||4|1|24||

manaHSaSThendriyAtItaM yatsyAdatitarAmaNu | bIjaM tadbhavituM zaktaM svayambhUrjagatAM katham ||4|1|25||

AkAzAt api sUkSmasya parasya paramAtmana: |

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

tatsUkSmamasadAbhAsamasadeva hyatAdRzam | kIdRzI bIjatA tatra bIjAbhAve kuto'GkuraH ||4|1|27||

gaganAGgAdapi svacche zUnye tatra pare pade | kathaM santi jaganmerusamudragaganAdaya: ||4|1|28||

na kimcidvat kathaM kiMcit tatrAste vastu vastuni | asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

na kimcidAtmanaH kimcitkathameti kuto'tha vA | zUnyarUpAdghaTAkAzAjjAto'driH kva kutaH kadA ||4|1|30||

pratipakSe kathaM kimcidAste chAyA tape yathA | kathamAste tamo bhAnau kathamAste himo'nale ||4|1|31||

merurAste kathamaNau kutaH kimcidanAkRtau | tadatadrUpayoraikyaM kva chAyA tapayoriva ||4|1|32||

sAkAravaTadhAnAdAu aGkurAH santi yuktimat | nAkAre tanmahAkAraM jagadastItyayuktikam ||4|1|33||

dezAntare yacca narAntare ca buddhyAdisarvendriyazaktidRzyam | nAstyeva tattadvidhabuddhibodhe na kimcidityeva taducyate ca ||4|1|34||

kAryasya tatkAraNatAM prayAtaM vaktIti yastasya vimUDhabodhaH | kairnAma tatkAryamudeti tasmAt svaiH kAraNAdyaiH sahakArirUpaiH ||35||

durbuddhibhiH kAraNakAryabhAvaM saMkalpitaM dUratare vyudasya | tadeva tatsatyamanAdimadhyaM jagattadetatsthitamityavehi ||4|1|36||

 

+++

 

सर्ग ४.१

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ.उत्पत्ति-प्रकरणात्_अनन्तरम् इदम् शृणु ।

atha.utpatti-prakaraNAt_anantaram idam zRNu |

स्थिति-प्रकरणम् राम ज्ञातम् निर्वाण-कारि यत् ॥४।१।१॥

sthiti-prakaraNam rAma jJAtam nirvANa-kAri yat ||4|1|1||

एवम् तावत् इदम् विद्धि दृश्यम् जगत् इति स्थितम् ।

evam tAvat idam viddhi dRzyam jagat iti sthitam |

अहम् चेत्य.आदि_अन्.आकारम् भ्रान्ति.मात्रम् असत्.मयम् ॥४।१।२॥

aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।

akartRkam araGgam ca gagane citram utthitam |

अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न-दर्शनम् ॥४।१।०३॥

adraSTRkam ca_anubhavam anidram svapna-darzanam ||4|1|03||

भविष्यत्.पुर-निर्माणम् चित्त-संस्थाम् इव_उदितम् ।

bhaviSyat.pura-nirmANam citta-saMsthAm iva_uditam |

मर्कट.अनल-तापान्तम् असत् एव_अर्थ-साधकम् ॥४।१।०४॥

markaTa.anala-tApAntam asat eva_artha-sAdhakam ||4|1|04||

ब्रह्मणि_अनन्यत् अन्य.आभम् अम्बु.आवर्तवत् आस्थ्तितम् ।

brahmaNi_ananyat anya.Abham ambu.Avartavat Asthtitam |

सत्.रूपम् अपि निःशून्यम् तेजः सौरम् इव_अम्बरे ॥४।१।०५॥

sat.rUpam api ni:zUnyam teja: sauram iva_ambare ||4|1|05||

रत्न.आभा-पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।

ratna.AbhA-puJjam iva khe dRzyamAnam abhittimat |

गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥

gandharvANAm puram iva dRzyam nityam abhittimat ||4|1|06||

मृगतृष्ण.अम्बु_इव.असत्यम् सत्यवत्-प्रत्यय-प्रदम् ।

mRgatRSNa.ambu_iva.asatyam satyavat-pratyaya-pradam |

संकल्प.पुरवत् प्रौढम् अनुभूतम् असत्.मयम् ॥४।१।०७॥

saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1|07||

कथ.अर्थ-प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।

katha.artha-pratibhAna.Atma na kvacit sthitam asthitam |

निःसारम् अपि_अतीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥

ni:sAram api_atIvAnta: sAram svapna.acala.upamam ||4|1|08||

भूत.आकाशम् इव_आकार-भासुरम् शून्य-मात्रकम् ।

bhUta.AkAzam iva_AkAra-bhAsuram zUnya-mAtrakam |

शरत्.अभ्रम् इव_अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥

zarat.abhram iva_agrastham alam akSayam akSatam ||4|1|09||

वर्णः व्योम-मलस्य_इव दृश्यमानम् अवस्तुकम् ।

varNa: vyoma-malasya_iva dRzyamAnam avastukam |

स्वप्न.अङ्गनारत.आकारम् अर्थ-निष्ठम् अनर्थकम् ॥४।१।१०॥

svapna.aGganArata.AkAram artha-niSTham anarthakam ||4|1|10||

चित्र.उद्यानम् इव_उत्फुल्लम् अ-रसम् सरसाकृति ।

citra.udyAnam iva_utphallam a-rasam sarasAkRti |

प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥

prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||

अनुभूतम् मनोराज्यम् इव_अ.सत्यम् अ.वास्तवम् ।

anubhUtam manorAjyam iva_a.satyam a.vAstavam |

चित्र-पद्म.आकर* इव सार-सौगन्ध्य-वर्जितम् ॥४।१।१२॥

citra-padma.Akara* iva sAra-saugandhya-varjitam ||4|1|12||

शून्ये प्रकचितम् नाना-वर्णम् आकारित.आत्मकम् ।

zUnye prakacitam nAnA-varNam AkArita.Atmakam |

अ-पिण्ड.ग्रहम् आशून्यम् इन्द्र-चापम् इव_उत्थितम् ॥४।१।१३॥

a-piNDa.graham AzUnyam indra-cApam iva_utthitam ||4|1|13||

परामर्शेन शुष्यद्भिः भूत-पेलव-पल्लवैः ।

parAmarzena zuSyadbhi: bhUta-pelava-pallavai: |

कृतम् जडम् असारात्म कदली-स्तम्भ-भासुरम् ॥४।१।१४॥

kRtam jaDam asArAtma kadalI-stambha-bhAsuram ||4|1|14||

स्फुरित.ईक्षण-दृष्ट.अन्धकार-चक्रक-वर्तनम् ।

sphurita.IkSaNa-dRSTa.andhakAra-cakraka-vartanam |

अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||

वार्-बुद्बुदम् इव_आभोगि शून्यम् अन्तः स्फुरत् वपुः ।

vAr-budbudam iva_Abhogi zUnyam anta: sphurat vapu: |

रस.आत्मकम् च_अपि_अरसम् अ-विच्छिन्न-क्षय.उदयम् ॥४।१।१६॥

rasa.Atmakam ca_api_arasam a-vicchinna-kSaya.udayam ||4|1|16||

नीहार* इव विस्तारि गृहीतम् सन्_न किम्.चन ।

nIhAra* iva vistAri gRhItam san_na kim.cana |

जड-शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥

jaDa-zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||

किम्चित् भूतमयः_अस्मि_इति स्थितम् शून्यम् अभूतकम् ।

kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |

गृह्यमाणः_अपि_असत्.रूपः निशाचर इवास्थितः ॥४।१।१८॥

gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||

राम* उवाच ।

rAma* uvAca |

महाकल्प-क्षये दृश्यम् आस्ते बीज* इव_अङ्कुरः ।

mahAkalpa-kSaye dRzyam Aste bIja* iva_aGkura: |

परे भूय* उदेति_एतत् तत* एव_इति किम् वद ॥४।१।१९॥

pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||

एवम्.बोधाः किम् अज्ञाः स्युः उत ज्ञा* इति च स्फुटम् ।

evam.bodhA: kim ajJA: syu: uta jJA* iti ca sphuTam |

यथावत् भगवन् ब्रूहि सर्व.संशय-शान्तये ॥४।१।२०॥

yathAvat bhagavan brUhi sarva.saMzaya-zAntaye ||4|1|20||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

इदम् बीजे_अङ्कुर* इव दृश्यम् आस्ते महाशये ।

idam bIje_aGkura* iva dRzyam Aste mahAzaye |

ब्रूते य* एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥

brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||

शृणु_एतत् किम् असम्बन्धम् कथम् एतत् अवास्तवम् ।

zRNu_etat kim asambandham katham etat avAstavam |

विपरीतः_बोध* एष*वक्तुः श्रोतुः_च मोह-कृत् ॥४।१।२२॥

viparIta:_bodha* eSa*vaktu: zrotu:_ca moha-kRt ||4|1|22||

बीजे किल_अङ्कुर* इव जगत् आस्त* इति_इह या ।

bIje kila_aGkura* iva jagat Asta* iti_iha yA |

बुद्धिः सा सत्-प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat-pralApa.artham mUDhA zRNu katham kila ||4|1|23||

बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय-गोचरम् ।

bIjam bhavet svayam dRzyam citta.Adi.indriya-gocaram |

यव-धान.आदि-धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥

yava-dhAna.Adi-dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||

मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्यात् अतितराम् अणु ।

mana:SaSTha.indriya.atItam yat syAt atitarAm aNu |

बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥

bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||

आकाशात् अपि सूक्ष्मस्य परस्य परमात्मनः ।

AkAzAt api sUkSmasya parasya paramAtmana: |

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

तत् सूक्ष्मम् असत् आभासम् असत् एव हि_अतादृशम् ।

tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |

कीदृशी बीजता तत्र बीज.अभावे कुतः_अङ्कुरः ॥४।१।२७॥

kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||

गगन.अङ्गात् अपि स्वच्छे शून्ये तत्र परे पदे ।

gagana.aGgAt api svacche zUnye tatra pare pade |

कथम् सन्ति जगत् मेरु-समुद्र-गगन.आदयः ॥४।१।२८॥

katham santi jagat meru-samudra-gagana.Adaya: ||4|1|28||

न किम्चित्-वत् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।

na kimcit-vat katham kimcit tatra_Aste vastu vastuni |

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

न किम्चित् आत्मनः किम्चित् कथम् एति कुतः_अथ वा ।

na kimcit Atmana: kimcit katham eti kuta:_atha vA |

शून्य-रूपात् घट.आकाशात् जातः_अद्रिः क्व कुतः कदा ॥४।१।३०॥

zUnya-rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||

प्रतिपक्षे कथम् किम्चित् आस्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते तमः भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||

मेरुः आस्ते कथम् अणौ कुतः किम्चित् अनाकृतौ ।

meru: Aste katham aNau kuta: kimcit anAkRtau |

तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

स.आकार-वट-धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra-vaTa-dhAna.AdAu aGkurA: santi yuktimat |

न_आकारे तत्-महा.आकारम् जगत् अस्ति_इति_अ.युक्तिकम् ॥४।१।३३॥

na_AkAre tat-mahA.AkAram jagat asti_iti_a.yuktikam ||4|1|33||

देश.अन्तरे यत् च नर.अन्तरे च

deza.antare yat ca nara.antare ca

बुद्धि.आदि-सर्व.इन्द्रिय-शक्ति-दृश्यम् ।

buddhi.Adi-sarva.indriya-zakti-dRzyam |

न.अस्ति_एव तत् तत्.विध-बुद्धि-बोधे

na.asti_eva tat tat.vidha-buddhi-bodhe

न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥

na kimcit_iti_eva tat ucyate ca ||4|1|34||

कार्यस्य तत् कारणताम् प्रयातम्

kAryasya tat kAraNatAm prayAtam

वक्ति_इति यः_तस्य विमूढ-बोधः ।

vakti_iti ya:_tasya vimUDha-bodha: |

कैः_नाम तत्.कार्यम् उदेति तस्मात्

kai:_nAma tat.kAryam udeti tasmAt

स्वैः कारणाद्यैः सहकारि-रूपैः ॥४।१।३५॥

svai: kAraNAdyai: sahakAri-rUpai: ||4|1|35||

दुर्.बुद्धिभिः कारण-कार्यभावम्

dur.buddhibhi: kAraNa-kAryabhAvam

संकल्पितम् दूरतरे व्युदस्य ।

saMkalpitam dUratare vyudasya |

तदेव तत् सत्यम् अन्.आदि.मध्यम्

tadeva tat satyam an.Adi.madhyam

जगत् तत् एतत् स्थितम् इति_अवेहि ॥४।१।३६॥

jagat tat etat sthitam iti_avehi ||4|1|36||

॥

४००२

fm4002 1.oc30 On Concurrent Causes .z25

https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0

 

 

+++

 

FM.4.1

Vasishtha said—

4.1.1 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36

||

 

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32|10|33|23|36|34|16|10|16|01|13|02|03|15|15|06|04|05|07|16|08|09|26|11|12|24|15|14|10|17|14|18|35|23|19|20|24|21|22|25|26|14|36|25|15|03|03|34|27|28|10|15|29|30|31|34|16|32|13|33|35|01|02|04|05|06|07|25|14|08|09|36|16|11|12|13|03|34|16|17|31|31|26|18|19|20|21|22|23|24|35|26|27|31|28|16|29|30|06|

 

 

 

 

 

 

[Jiva Das]

 

FM4001 STHITI—THE STATE OF BEING 1.OC28.29 .z36

https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28.29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

 

FM.4.1 STHITI—THE STATE OF BEING 1.OC28.29

सर्ग ४.१

sarga 4.1

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ.उत्पत्ति.प्रकरणा.द् अनन्तरम् इदम् शृणु ।

atha.utpatti.prakaraNAt_anantaram idam zRNu |

स्थिति.प्रकरणम् राम ज्ञातम् निर्वाण.कारि यत् ॥४।१।१॥

sthiti.prakaraNam rAma jJAtam nirvANa.kAri yat ||4|1|1||

एवम् तावत्_इदम् विद्धि दृश्यम् जगत्_इति स्थितम् ।

evam tAvat_idam viddhi dRzyam jagat_iti sthitam |

अहम् चेत्य.आदि_अन्.आकारम् भ्रान्ति.मात्रम् असत्.मयम् ॥४।१।२॥

aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।

akartRkam araGgam ca gagane citram utthitam |

अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न.दर्शनम् ॥४।१।०३॥

adraSTRkam ca_anubhavam anidram svapna.darzanam ||4|1|03||

भविष्यत्.पुर.निर्माणम् चित्त.संस्थाम् इव_उदितम् ।

bhaviSyat.pura.nirmANam citta.saMsthAm iva_uditam |

मर्कट.अनल.तापान्तम् असd एव_अर्थ.साधकम् ॥४।१।०४॥

markaTa.anala.tApAntam asat eva_artha.sAdhakam ||4|1|04||

ब्रह्मणि_अनन्य.द् अन्य.आभम् अम्बु.आवर्तवd आस्थ्तितम् ।

brahmaNi_ananyat_anya.Abham ambu.Avartavat Asthtitam |

सत्.रूपम् अपि निःशून्यम् तेजः सौरम् इव_अम्बरे ॥४।१।०५॥

sat.rUpam api ni:zUnyam teja: sauram iva_ambare ||4|1|05||

रत्न.आभा.पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।

ratna.AbhA.puJjam iva khe dRzyamAnam abhittimat |

गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥

gandharvANAm puram iva dRzyam nityam abhittimat ||4|1|06||

मृगतृष्ण.अम्बु_इव.असत्यम् सत्यवत्.प्रत्यय.प्रदम् ।

mRgatRSNa.ambu_iva.asatyam satyavat.pratyaya.pradam |

संकल्प.पुरवत् प्रौढम् अनुभूतम् असत्.मयम् ॥४।१।०७॥

saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1|07||

कथ.अर्थ.प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।

katha.artha.pratibhAna.Atma na kvacit sthitam asthitam |

निःसारम् अपि_अतीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥

ni:sAram api_atIvAnta: sAram svapna.acala.upamam ||4|1|08||

भूत.आकाशम् इव_आकार.भासुरम् शून्य.मात्रकम् ।

bhUta.AkAzam iva_AkAra.bhAsuram zUnya.mAtrakam |

शरत्.अभ्रम् इव_अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥

zarat.abhram iva_agrastham alam akSayam akSatam ||4|1|09||

वर्णः व्योम.मलस्य_इव दृश्यमानम् अवस्तुकम् ।

varNa: vyoma.malasya_iva dRzyamAnam avastukam |

स्वप्न.अङ्गनारत.आकारम् अर्थ.निष्ठम् अनर्थकम् ॥४।१।१०॥

svapna.aGganArata.AkAram artha.niSTham anarthakam ||4|1|10||

चित्र.उद्यानम् इव_उत्फुल्लम् अ.रसम् सरसाकृति ।

citra.udyAnam iva_utphallam a.rasam sarasAkRti |

प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥

prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||

अनुभूतम् मनोराज्यम् इव_अ.सत्यम् अ.वास्तवम् ।

anubhUtam manorAjyam iva_a.satyam a.vAstavam |

चित्र.पद्म.आकर इव सार.सौगन्ध्य.वर्जितम् ॥४।१।१२॥

citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||

शून्ये प्रकचितम् नाना.वर्णम् आकारित.आत्मकम् ।

zUnye prakacitam nAnA.varNam AkArita.Atmakam |

अ.पिण्ड.ग्रहम् आशून्यम् इन्द्र.चापम् इव_उत्थितम् ॥४।१।१३॥

a.piNDa.graham AzUnyam indra.cApam iva_utthitam ||4|1|13||

परामर्शेन शुष्यद्भिः भूत.पेलव.पल्लवैः ।

parAmarzena zuSyadbhi: bhUta.pelava.pallavai: |

कृतम् जडम् असारात्म कदली.स्तम्भ.भासुरम् ॥४।१।१४॥

kRtam jaDam asArAtma kadalI.stambha.bhAsuram ||4|1|14||

स्फुरित.ईक्षण.दृष्ट.अन्धकार.चक्रक.वर्तनम् ।

sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam |

अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||

वार्.बुद्बुदम् इव_आभोगि शून्यम् अन्तः स्फुरत् वपुः ।

vAr.budbudam iva_Abhogi zUnyam anta: sphurat vapu: |

रस.आत्मकम् च_अपि_अरसम् अ.विच्छिन्न.क्षय.उदयम् ॥४।१।१६॥

rasa.Atmakam ca_api_arasam a.vicchinna.kSaya.udayam ||4|1|16||

नीहार इव विस्तारि गृहीतम् सन् न किम्.चन ।

nIhAra* iva vistAri gRhItam san_na kim.cana |

जड.शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥

jaDa.zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||

किम्चिd भूतमयः_अस्मि_इति स्थितम् शून्यम् अभूतकम् ।

kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |

गृह्यमाणः_अपि_असत्.रूपः निशाचर इवास्थितः ॥४।१।१८॥

gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||

राम* उवाच ।

rAma* uvAca |

महाकल्प.क्षये दृश्यम् आस्ते बीज इव_अङ्कुरः ।

mahAkalpa.kSaye dRzyam Aste bIja* iva_aGkura: |

परे भूय* उदेति_एतत् तत एव_इति किम् वद ॥४।१।१९॥

pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||

एवम्.बोधाः किम् अज्ञाः syur उत ज्ञा इति च स्फुटम् ।

evam.bodhA: kim ajJA: syu:_uta jJA* iti ca sphuTam |

यथावत् भगवन् ब्रूहि सर्व.संशय.शान्तये ॥४।१।२०॥

yathAvat bhagavan brUhi sarva.saMzaya.zAntaye ||4|1|20||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

इदम् बीजे_अङ्कुर इव दृश्यम् आस्ते महाशये ।

idam bIje_aGkura* iva dRzyam Aste mahAzaye |

ब्रूते य एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥

brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||

शृणु_एतत् किम् असम्बन्धम् कथम् एत.द् अवास्तवम् ।

zRNu_etat kim asambandham katham etat_avAstavam |

विपरीतः_बोध एष*वक्तुः श्रोतुः_च मोह.कृत् ॥४।१।२२॥

viparIta:_bodha* eSa*vaktu: zrotu:_ca moha.kRt ||4|1|22||

बीजे किल_अङ्कुर इव जगd आस्त इति_इह या ।

bIje kila_aGkura* iva jagat Asta* iti_iha yA |

बुद्धिः सा सत्.प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat.pralApa.artham mUDhA zRNu katham kila ||4|1|23||

बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय.गोचरम् ।

bIjam bhavet svayam dRzyam citta.Adi.indriya.gocaram |

यव.धान.आदि.धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥

yava.dhAna.Adi.dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||

मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्या.द् अतितराम् अणु ।

mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |

बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥

bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||

आकाशा.द् अपि सूक्ष्मस्य परस्य परमात्मनः ।

AkAzAt_api sUkSmasya parasya paramAtmana: |

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

तत् सूक्ष्मम् असd आभासम् असd एव हि_अतादृशम् ।

tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |

कीदृशी बीजता तत्र बीज.अभावे कुto 'ङ्कुरः ॥४।१।२७॥

kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||

गगन.अङ्गा.द् अपि स्वच्छे शून्ये तत्र परे पदे ।

gagana.aGgAt_api svacche zUnye tatra pare pade |

कथम् सन्ति जगत् मेरु.समुद्र.गगन.आदयः ॥४।१।२८॥

katham santi jagat meru.samudra.gagana.Adaya: ||4|1|28||

न किम्चिd.वत् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।

na kimcit.vat katham kimcit tatra_Aste vastu vastuni |

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

न किम्चिd आत्मनः किम्चित् कथम् एति कुto 'थ वा ।

na kimcit Atmana: kimcit katham eti kuta:_atha vA |

शून्य.रूपात् घट.आकाशात् जाto 'द्रिः क्व कुतः कदा ॥४।१।३०॥

zUnya.rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||

प्रतिपक्षे कथम् किम्चिd आस्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते तmo भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||

मेrur आस्ते कथम् अणौ कुतः किम्चि.द् अनाकृतौ ।

meru: Aste katham aNau kuta: kimcit_anAkRtau |

तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

स.आकार.वट.धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra.vaTa.dhAna.AdAu aGkurA: santi yuktimat |

न_आकारे तn.महा.आकारम् जग.द् अस्ति_इति_अ.युक्तिकम् ॥४।१।३३॥

na_AkAre tat.mahA.AkAram jagat_asti_iti_a.yuktikam ||4|1|33||

देश.अन्तरे यत्_च नर.अन्तरे च

deza.antare yat ca nara.antare ca

बुद्धि.आदि.सर्व.इन्द्रिय.शक्ति.दृश्यम् ।

buddhi.Adi.sarva.indriya.zakti.dRzyam |

न.अस्ति_एव तत् तत्.विध.बुद्धि.बोधे

na.asti_eva tat tat.vidha.buddhi.bodhe

न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥

na kimcit_iti_eva tat ucyate ca ||4|1|34||

कार्यस्य तत् कारणताम् प्रयातम्

kAryasya tat kAraNatAm prayAtam

वक्ति_इति यस् तस्य विमूढ.बोधः ।

vakti_iti ya:_tasya vimUDha.bodha: |

कैः_नाम तत्.कार्यम् उदेति तस्मात्

kai:_nAma tat.kAryam udeti tasmAt

स्वैः कारणाद्यैः सहकारि.रूपैः ॥४।१।३५॥

svai: kAraNAdyai: sahakAri.rUpai: ||4|1|35||

दुर्.बुद्धिभिः कारण.कार्यभावम्

dur.buddhibhi: kAraNa.kAryabhAvam

संकल्पितम् दूरतरे व्युदस्य ।

saMkalpitam dUratare vyudasya |

तदेव तत् सत्यम् अन्.आदि.मध्यम्

tadeva tat satyam an.Adi.madhyam

जगत् तd एतत् स्थितम् इति_अवेहि ॥४।१।३६॥

jagat tat etat sthitam iti_avehi ||4|1|36||

॥

 

+++++++++

 

BOOK FOUR

 

 

oॐm

 

 

yoga.vAsiShTha

VASISHTHA 'S YOGA.TREASURY

mokSha.upAya

THE FREEDOM METHOD

 

Book 4

 

THE STATE OF BEING

 

 

 

Oॐm

 

 

 

 

 

 

 

FM.4.1

 

STHITI—THE STATE OF BEING

 

VASISHTHA said—

 

अथ.उत्पत्ति.प्रकरणाद् अनन्तरम् इदम् शृणु ।

atha.utpatti.prakaraNAt_anantaram idam zRNu |

स्थिति.प्रकरणम् राम ज्ञातम् निर्वाण.कारि यत् ॥४।१।१॥

sthiti.prakaraNam rAma jJAtam nirvANa.kAri yat ||4|1|1||

.

Next after UTPATTI.PRAKARANA, the Book of Outfall,.t_anantaram idam zRNu listen.to the next one, STHITI.PRAKARANA.

Râma, when it is understood

you are making Nirvâna

.

atha.&then/so. from/thru/than utpatti.Outcome. prakaraNa.book/treatise.At_anantara .immediate .m

idam.this.one. zRNu.hear/attend.to . sthiti.condition/state .prakaraNa . book/treatise.m, Raama, jJAta.known/understood.m Nirvaana.kAri.maker/doer/causer . yat.what/which

.

*jd. derived from #utpad. I read it_as >#pat . utpatti (ut.pat.ti) out.fall/fly.ing.

m. ... after the Book of Creation/Beginnings, listen to this book on Sthithi (sustenance).

*vlm.p.1. VASISHTHA said:— Attend now Râma, to the subject of existence which follows that of production. This knowledge produces nirvANa or utter annihilation of the self or soul.

*vlm. ... the subject of Existence, which follows that of Production {Birth} ...

sv. ... the exposition of the true nature of world.creation ... the sustenance of this world.appearance.

#antara . #anantara . having no interior or interval • uninterrupted, continuous • immediately adjoining, contiguous • compact, close •• #anantara: .m.. a neighbouring rival, a rival neighbour • #anantaram . contiguousness • Brahma or the supreme soul (as being of one entire essence) • #anantaram .ind.. immediately after; afterwards.

 

एवम् तावत्_इदम् विद्धि दृश्यम् जगत्_इति स्थितम् ।

evam tAvat_idam viddhi dRzyam jagat_iti sthitam |

अहम् चेत्य.आदि_अन्.आकारम् भ्रान्ति.मात्रम् असन्.मयम् ॥४।१।२॥

aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||

.

and so that much you know:

that this percept "the World" exists as

"I"

:

a conceptual unembodied measured delusion

of an unreal model

.

evam tAvat idam viddhi dRzya.m jagat iti sthitam |= aham cetya.Adi an.AkAram bhrAnti.mAtram asat.mayam

.

*vwv.Thus, know first this visible world existing as the ego, known objects and the like, as formless, mere delusion and consisting of unreality.

*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.

*vlm.p.2 Know that the world of phenomena that exists before you, and your knowledge of ego or self.existence are only false conceptions of the formless nonexistence or emptiness.

*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.

 

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।

akartRkam araGgam ca gagane citram utthitam |

अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न.दर्शनम् ॥४।१।०३॥

adraSTRkam ca_anubhavam anidram svapna.darzanam ||4|1|3||

.

something

without a Painter o&r hir paint

in the sky it arises

a painting

a thing without a Seer

an experience of unsleeping dream.perception

…

.

*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.

*m.3 Without_a painter or palette, a painting appears in the sky; and without_a seer, unsleeping, these dream.perceptions arise.

* a.kartRkam – without the Effect of a Doer a.raGgam ca & without color . gagane – in the sky . citram utthitam – a painting arises . ca a.draSTRkam – and without the Affect of a Seer . anubhavam – an experience of . a nidram – unsleeping – svapna darzanam – dream.perception –

 

भविष्यत्.पुर.निर्माणम् चित्त.संस्थाम् इव_उदितम् ।

bhaviSyat.pura.nirmANam citta.saMsthAm iva_uditam |

मर्कट.अनल.तापान्तम् असद् एव_अर्थ.साधकम् ॥४।१।०४॥

markaTa.anala.tApAntam asat eva_artha.sAdhakam ||4|1|4||

.

the construction of a city yet.to.be

as.if long.established

has happened thru the Affective mind

.

like monkeys getting.warm beside a painted fire

it_is quite notSo yet_achieves its goal

.

bhaviSyat

pura . pura.nirmANa

maana . nirmANa . pura.nirmANa

citta.affected/affective.Mind. . citta.saMsthA

saMsthA . citta.saMsthA

iva . like/as.if .

udita . arisen .  

markaTa

anala . anala.tApAnta

tApAnta . anala.tApAnta

markaTa . markaTa.anala.tApAnta

sat . being.So/real .. . asat

eva.indeed/only/so.

artha . purpose\meaning/thing . . artha.sAdhaka

sAdhaka . artha.sAdhaka

.

#bhU . ##bhU (>bhuu) . #bhaviSyat . bhaviSyat.pura.nirmANa

*bhaviSyat. going.to.be/future .

#pura . bhaviSyat.pura.nirmANa

*pura . city/town .

#mA . #nirmA . #nirmANa . *bhaviSyat.pura.nirmANa

*nirmANa . measuring/creation/sonstruction .

#bhaviSyat.pura.nirmANa

citta.saMstha

udita

markaTa.anala.tApAnta

artha.sAdhaka

.

*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.

*vlm.p.4 It_is like a city in the sky built_and present_in your mind, or like shivering apes warming themselves by red clay thinking it to be red hot fire. It_is pursuing an unreality.

*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!

 

ब्रह्मणि_अनन्यद् अन्य.आभम् अम्बु.आवर्तवद् आस्थ्तितम् ।

brahmaNi_ananyat_anya.Abham ambu.Avartavat Asthtitam |

सद् रूपम् अपि निःशून्यम् तेजः सौरम् इव_अम्बरे ॥४।१।०५॥

sat.rUpam api ni:zUnyam teja: sauram iva_ambare ||4|1|5||

.

in the brahman.Immensity

the non.different seems different

appearing like an eddy in the waters

:

a Such.form altho quite empty like sunlight_in the sky

.

brahmaNi . in Brahmaa/Brahman .

anyat . ananyat

anya.other . anyAbham

Abham . anyAbham

aMbu.water . ambvAvarta

Avarta . ambvAvarta

vat

Asthtita

sat . sadrUpa

rUpa.form . sadrUpa

m api ni:zUnyam x

teja: sauram iva_ambare

.

*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.

 

रत्न.आभा.पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।

ratna.AbhA.puJjam iva khe dRzyamAnam abhittimat |

गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥

gandharvANAm puram iva dRzyam nityam abhittimat ||4|1|6||

.

it's like a heap of shining jewels in the sky

appearing always unsupported like gandharva.City in indra's heaven

.

AbhA . shine/reflection .

ratnAbhA . jewelshine . . jewelshine . 

ratna . jewel/gem .

puJja . heap/multitude . ratnAbhA.puJja

kha.peronal.space/sky .

dRzyamAna .  see/sensing .

bhitti . wall . abhitti . wallless .

of the Gandharvas .  .

pura . city/town . .

dRzya .

nitya .

mat . abhittimat

.

ratna.AbhA.puJja

kha

dRzyamAna

abhittimat

gandharvANAm puram iva

dRzya

nityam

abhittimat

.

#puJja –m.. (mostly ifc.) a heap, mass, quantity, multitude MBh. •• #puJjaya – Nom. vb. – to heap.

*AB. ... abhittimat_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.

.

in the brahman.Immensity

the non.different seems different

appearing like an eddy in the waters

:

a Such.form altho quite empty like sunlight_in the sky

 

मृगतृष्ण.अम्बु_इव.असत्यम् सत्यवत्.प्रत्यय.प्रदम् ।

mRgatRSNa.ambu_iva.asatyam satyavat.pratyaya.pradam |

संकल्प.पुरवत् प्रौढम् अनुभूतम् असन्.मयम् ॥४।१।०७॥

saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1|7||

.

like mirage.water

it_is not.So

but gives the impression it_is So

like an imagined city as growing experience

of an unreal model

.

mRgatRSNa.ambu_iva.asatyam satyavat.pratyaya.pradam | saMkalpa.puravat prauDham anubhUtam asat.mayam ||

.

mRgatRSNa.ambu_iva.a.satyam satyavat.pratyaya.pradam saMkalpa.puravat prauDham anubhUtam a.san.mayam

.

*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.

*vwv.1381.y4.1.7+12. It_is unreal like the water of a mirage producing the notion of reality. It_is experienced like a kingdom of the fancy, unreal and insubstantial.

 

कथ.अर्थ.प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।

katha.artha.pratibhAna.Atma na kvacit sthitam asthitam |

निःसारम् अपि_अतीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥

ni:sAram api_atIvAnta: sAram svapna.acala.upamam ||4|1|8||

.

the projective Self in our Tales is not_anyhow

existent or non. existent

neither here nor there

tho insubstantial yet more substantial than Dream Mountain

.

katha.artha.pratibhAna.Atma na kvacit sthitam asthitam | ni:sAram api_atIvAnta:

sAram svapna.acala.upamam

.

*m. It_is a luminous reflective fable with no existence anywhere and anytime. It_is sapless. Yet_it_is firm like a dream.mountain.

*vlm. 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.

 

भूत.आकाशम् इव_आकार.भासुरम् शून्य.मात्रकम् ।

bhUta.AkAzam iva_AkAra.bhAsuram zUnya.mAtrakam |

शरत्.अभ्रम् इव_अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥

zarat.abhram iva_agrastham alam akSayam akSatam ||4|1|9||

.

bhUta.AkAzam iva . like elemental space =

AkAra.bhAsuram . radiant with forms =

zUnya.mAtrakam . a formation of emptiness =

zarad.abhram iva . like an autumn cloud =

agrastham . standing before =

alam . enough =

akSayam . undecaying =

akSatam – undecayed.

.

*AB. avAG.mukhI.kRta.indra.nIla.mahA.kaTAha.AkAra.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.

#bhU . #bhUta . #bhUtAkAza . When someone asked Ramana, 'It_is said that cidAkAza itself is . #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it_if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, #cidAkAza, #cittAkAza, and #bhUtAkAza. The natural state is called cidAkAza, the I.feeling that_is born from cidAkAza is citta.AkAza. As that cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUta.AkAza. When the cittAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUtAkAza, it_is said to be #mano AkAza and when it leaves mano AkAza and sees cid.AkAza it_is said to be #cin.maya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that_is achieved everything appears natural.'

#bhAs . #bhAsura .mfn.. shining, radiant, bright, splendid _rAjat. &c. • terrible, Lex.

#kaT – to encompass, contain . #kaTAha –m..a frying.pan, cauldron, wok.

* bhUta.AkAzam iva . like elemental space = AkAra.bhAsuram . radiant with forms = zUnya.mAtrakam . a formation of emptiness = zarad.abhram iva . like an autumn cloud = agrastham . standing before = alam . enough = akSayam . undecaying = akSatam – undecayed.

 

वर्णः व्योम.मलस्य_इव दृश्यमानम् अवस्तुकम् ।

varNa: vyoma.malasya_iva dRzyamAnam avastukam |

स्वप्न.अङ्गनारत.आकारम् अर्थ.निष्ठम् अनर्थकम् ॥४।१।१०॥

svapna.aGganArata.AkAram artha.niSTham anarthakam ||4|1|10||

.

the color* of the clouding sky is something insubstantial, seen!

or, like a sleepwalker's wet dream, a purposeless non.entity

.

of the varNa.: vyoma.spacious.sky..mala.sya iva . like/as.if . dRzyamAna . seeing .m avastuka . an insubstantiality .m = svapna . dream .aGgana . girl/woman . Â = a/A.rata.AkAra.embodiment/formation.m artha . purpose\meaning/thing . niSTha.m anarthaka.m

.

.*varNa: 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.

* a sleepwalker's wet dream . aGgana = walking/waking; aGgana.rata, 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; .Arata, 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

*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.

 

चित्र.उद्यानम् इव_उत्फुल्लम् अरसम् सरसाकृति ।

citra.udyAnam iva_utphallam a.rasam sarasAkRti |

प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥

prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||

.

citra.udyAnam iva utphallam it's like a pictured pleasure.garden bearing fruit

a.rasam sarasa.AkRti an essenceless essenceful form

prakAzam api nistejas a heatless radiance

citra.arka.anala.vat sthitam

situate in pictured solar flame

.

*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.11.12 It_is a painting on void like the colours of a rainbow.

 

अनुभूतम् मनोराज्यम् इव_असत्यम् अवास्तवम् ।

anubhUtam manorAjyam iva_a.satyam a.vAstavam |

चित्र.पद्म.आकर इव सार.सौगन्ध्य.वर्जितम् ॥४।१।१२॥

citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||

.

it_is unreal and untrue being experienced as the kingdom of the mind

.

it's a painted lotus lacking any scent

.

anubhUtam manorAjyam iva . experienced as the mind's domain . asatyam . unreal . avAstavam . insubstantial =  

citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||

.

anubhUta

manorAjya

satya.really.so/true. . asatya

vastu.substantial.reality+ .vAstava . avAstava

citra.image/picture .  

padma.lotus+

AkAra.embodiment/formation.

sAra

saugandhya

sAra.saugandhya

varjita

sAra.saugandhya.varjita

.

*vwv.1381. It_is experienced like a kingdom of the fancy, unreal and insubstantial.

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

*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.

 

शून्ये प्रकचितम् नाना.वर्णम् आकारित.आत्मकम् ।

zUnye prakacitam nAnA.varNam AkArita.Atmakam |

अपिण्ड.ग्रहम् आशून्यम् इन्द्र.चापम् इव_उत्थितम् ॥४।१।१३॥

a.piNDa.graham AzUnyam indra.cApam iva_utthitam ||4|1|13||

.

projected in the emptiness

in many colors

something embodied

not taking a solid form

empty thruout

has arisen

like a rainbow

.

whin the zUnya.empty/void.e prakacita.m nAnA.various.varNa.class\letter/color.m AkArita.Atmaka.m a.non.piNDa.Lump.graha.x.m AzUnya.x.m indra.lord\Indra.the.Crafty.cApa.x.m iva.like/as.if utthita.risen.high/prominent\sprung.from/occurred/manifest.m

.

prakacita

AkArita

Atmaka

graha

AzUnya

indra

cApa

.

*vwv.1382.y4.1.13. It_is shining in the void, having manifold hues, with a form called into being. Not taking a solid form and void all around, it has risen like a rainbow (which is illusory appearance).

*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.

 

परामर्शेन शुष्यद्भिः भूत.पेलव.पल्लवैः ।

parAmarzena zuSyadbhi: bhUta.pelava.pallavai: |

कृतम् जडम् असारात्म कदली.स्तम्भ.भासुरम् ॥४।१।१४॥

kRtam jaDam asArAtma kadalI.stambha.bhAsuram ||4|1|14||

.

parAmarzena – by careful judgment =

zuSyadbhi: – by drying =

bhUta.pelava.pallavai: – creature=delicate.sprouts =

kRtam jaDam – made dumb =

a.sArAtma – a saplessness =

kadalI.stambha.bhAsuram . plantain.stump=splendor

.

*AB. parasya paramAtmana Amarzena ISad.vicareNa api| parasya anyasya vAyvAtapajanAderA.marzena IShad.abhidhena api ca| kadalI.stambha: kadalI.taru:

*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.13.16 It_is like a widespread fog; when you try to grasp it, it_is nothing.

 

स्फुरित.ईक्षण.दृष्ट.अन्धकार.चक्रक.वर्तनम् ।

sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam |

अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||

.

sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam .

vibrant.sight.seen.in.blindmaking.darkness.cakraka.vartanam =

atyantam . endlessly =

abhavad.rUpam api . tho un.becoming.Form =

pratyakSavat sthitam . seated as.witness/in.evidence =

*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.13.16 It_is like a widespread fog; when you try to grasp it, it_is nothing.

 

वार्.बुद्बुदम् इव_आभोगि शून्यम् अन्तः स्फुरत् वपुः ।

vAr.budbudam iva_Abhogi zUnyam anta: sphurat vapu: |

रस.आत्मकम् च_अपि_अरसम् अविच्छिन्न.क्षय.उदयम् ॥४।१।१६॥

rasa.Atmakam ca_api_arasam a.vicchinna.kSaya.udayam ||4|1|16||

.

vAr.budbudam iva – like a water.bubble =

in/when Abhoga.i

in/when abhoga.i

zUnyam anta: . empty within =

sphurad vapu: . projecting the vapus.body =

rasa.Atmakam ca api a.rasam . with rasa.feeling though without_it =

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.13.16 It_is like a widespread fog; when you try to grasp it, it_is nothing.

 

नीहार इव विस्तारि गृहीतम् सन् न किम्.चन ।

nIhAra* iva vistAri gRhItam san_na kim.cana |

जड.शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥

jaDa.zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||

.

nIhAra iva vistAri when it has spread like fog

gRhItam san na kim.cana not to be grasped anyhow

jaDa.zUnya.Aspadam an inert & empty abode

zUnyam keSAmcit paramANu.vat empty of anything whatever like the Superatom.

*m.17 It_is widely spread like fog. It_is full of voids and tiny elements.

*vlm.17. The 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.17.18 Some philosophers treat this as inert substance or void or the aggregate of atoms.

 

किम्चिd भूतमयः_अस्मि_इति स्थितम् शून्यम् अभूतकम् ।

kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |

गृह्यमाणः_अपि_असद् रूपः निशाचर इवास्थितः ॥४।१।१८॥

gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||

.

kiMcit . what/who.ever=anything . bhUta.xx.maya.made/composed.of.: asmi.I.am+ iti.so/thus . sthita.situate.m zUnya . empty/void.m

bhUabhUta. bhUta.abhUta.abhUtaka.m = 

gRhya.mANa: api tho grasping

a.sat.rUpe in unreal form

nizAcara_iva like a Nightrover

sthita. asthita.Asthita.  

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.17.18 Some philosophers treat this as inert substance or void or the aggregate of atoms.

 

RÂMA inquired—

 

महाकल्प.क्षये दृश्यम् आस्ते बीज इव_अङ्कुरः ।

mahAkalpa.kSaye dRzyam Aste bIja* iva_aGkura: |

परे भूय* उदेति_एतत् तत एव_इति किम् वद ॥४।१।१९॥

pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||

.

mahAkalpa.kSaye dRzyam – at the end of a Great Kalpa Age, a dRshya Percept =

Aste bIje – abides in the seed =

iva aGkura: – 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:...

 

एवम्.बोधाः किम् अज्ञाः स्युर् उत ज्ञा इति च स्फुटम् ।

evam.bodhA: kim ajJA: syu:_uta jJA* iti ca sphuTam |

यथावत् भगवन् ब्रूहि सर्व.संशय.शान्तये ॥४।१।२०॥

yathAvat bhagavan brUhi sarva.saMzaya.zAntaye ||4|1|20||

.

evam.bodhA: . so realized =

kim ajJA: syu: . are they non.Knowers =

uta jJA iti ca sphuTam . or are they clearly Knowers =

yathAvad bhagavan brUhi . this much, Sir bhagavan, tell me =

sarva.saMzaya.zAntaye . so as to resolve all doubts

.

*m.20 O Bhagwan, area those who have this knowledge_ajnanis’ 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?

* evam.bodhA: . so realized = kim ajJA: syu: . are they non.Knowers = uta jJA iti ca sphuTam . or are they clearly Knowers = yathAvad bhagavan brUhi . this much, Sir bhagavan, tell me = sarva.saMzaya.zAntaye . so as to resolve all doubts.

 

VASISHTHA replied—

 

इदम् बीजे_अङ्कुर इव दृश्यम् आस्ते महाशये ।

idam bIje_aGkura* iva dRzyam Aste mahAzaye |

ब्रूते य एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥

brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||

.

idam bIje aGkura iva – this seed, as a shoot =

dRzyam Aste – would be a worldly Percept

mahAzaye brUte ya: evam when a great person whoever says so

a jJa tvam is without effective Wisdom

etat tasya asti zaizavam – this.one about.That_is a baby

.

*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!

मह् #mah . #mahAzaya: . "great receptacle", the ocean • adj. . having a noble disposition, high.minded, liberal • m. . a respectable person, gentleman (sometimes a term of respectful address = Sir, Master) +

 

शृणु_एतत् किम् असम्बन्धम् कथम् एतद् अवास्तवम् ।

zRNu_etat kim asambandham katham etat_avAstavam |

विपरीतः_बोध एष*वक्तुः श्रोतुः_च मोह.कृत् ॥४।१।२२॥

viparIta:_bodha* eSa*vaktu: zrotu:_ca moha.kRt ||4|1|22||

.

zRNu etat – now hear this =

kim a.sambandham . what_is this non.attachment? =

katham etat_a.vAstavam – how is it_insubstantial? =

viparIta: bodha_eSa_vaktu: zrotu: 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.22.23 This is pure ignorance, O Rama. It_is a totally perverted view which deludes both the teacher and the hearer.

 

बीजे किल_अङ्कुर इव जगद् आस्त इति_इह या ।

bIje kila_aGkura* iva jagat Asta* iti_iha yA |

बुद्धिः सा सत्.प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat.pralApa.artham mUDhA zRNu katham kila ||4|1|23||

.

bIja.seed.e kila . probably/surely . aGkura . shoot . iva . like/as.if . jagat.world. Aste.

iti.so/thus . iha . here . yA . which f. . buddhi.intellect+: sA.she\it . sat . being.So/real ..

pralApa.artha.m . mUDhA. zRNu.hear/attend.to . katham.¿how+ kila . probably/surely

.

*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.22.23 This is pure ignorance, O Rama. It_is a totally perverted view which deludes both the teacher and the hearer.

*AB. kiMca bije 'Gkura iva pralaye jagad asti_iti dRSTAnto viSama: | ... pralaye jagatsattve ... ||4|1|

**part. #kila .ind.. (a particle of asseveration or emphasis) indeed, verily, assuredly; (or of explanation) namely &c.; "so said", "so reported", pretendedly; (kila is usually preceded by the word on which it lays stress; it may imply "probably", "possibly", "agreement", "dislike", "falsehood", "inaccuracy", and" Reason.") •.• <sakAzam tatra gaccha tvam tasmai kulaguru: kila | vasiSTha.Akhyo muni.zreSTha: ... ||4|1|> y7185.012. •• kilakilA – an onomatopoetic expression of joy; •.• "Yahoo!" in its predigital sense.

#As . 2 cl. 2. A. #Aste (and #Asate AV.11,8,32, &c.; Impv. 2. sg. #Assva, #Asva, and #Asasva; 2. pl. #Adhvam; p. AsAna, Asat [R.], and #AsIna [see below]; #AsAm.cakre [_pAN. 3.1, 87]; #AsiSyate; #AsiSTa; #Asitum) . to sit, rest, lie RV. &c.; to be present; to exist; to dwell in; to continue doing anything, to last; (it_is used in the sense of"continuing", with a participle, adj., or subst. e.g. etat sAma gAyann Aste, "he continues singing this verse"; with an indeclinable participle in tvA, ya, or am e.g. upa.rudhya arim AsIta, "he should continue blockading the foe"; with an adverb e.g. tUSNIm Aste, "he continues quiet"; sukham Asva, "continue well"; with an inst. case e.g. sukhenAste, "he continues well"; with a dat. case e.g. AstAm tuSTaye, "may it be to your satisfaction"): Caus. Asayati, to cause any one to sit down Comm. on pAN.: Desid. A. #AsisiSate ib. •• #As . #Aste . impft. [2] md. sg. 3 [ā:_2] • impft. [2] ac. pl. 2 [a:_1].

 

बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय.गोचरम् ।

bIjam bhavet svayam dRzyam citta.Adi.indriya.gocaram |

यव.धान.आदि.धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥

yava.dhAna.Adi.dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||

.

bIjam bhavet svayam dRzyam – the seed itself becomes perceptible . citta.Adi.indriya.gocaram – in the sensory field of the Affective instrument =

yava.dhAna.Adi.dhAna.yAni . yukta.: patra.aGkura.udbhava.:

.

*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.

 

मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्याद् अतितराम् अणु ।

mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |

बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥

bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||

.

what_is beyond manas the Mind & the six indriya.Organs

would be a transcendent_aNu*Atom

:

less than atomic

—

how can that become the seed of the Self.Born,

or the becoming of the world

?

mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |

bIjam tat_bhavitum zaktam svayambhU:_jagatAm katham

.

* an aNu.Atom is the subtle equivalent of a physical atom which

as paramaNu.Superatom matches the Singularity in which the Big Bang begins.

*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.

*vlm.25. 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?

 

आकाशाद् अपि सूक्ष्मस्य परस्य परमात्मनः ।

AkAzAt_api sUkSmasya parasya paramAtmana: |

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

.

of what_is subtler.even than Space

the Absolute transcendent Self

there's nothing to be grasped

:

in what_is All

where does a Seed become and how

?

AkAza.At_api sUkSma.sya .. Of the subtler.than.Space . para.sya @ the paramAtma.Absolute.Self.na: =

sarva.Akhya.anupalambha.xx.sya

sarva.AkhyAn_upalambha.xx.sya

kIdRzI bIjatA katham

.

*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?

*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?

#labh . ##labh ., pp. {labdha} (q.v.) catch, seize; [[&.,]] meet with, find; obtain, get, receive; be capable of or able to, succeed in (dat. or infin.); possess, have, enjoy; perceive, know, learn, understand. P. be caught etc., be allowed or permitted; result, follow. C. {lambhayati} cause to take or receive (2 acc. or acc. of pers. & instr. of th.); get, obtain, find out, learn. D. {li3psate (.ti)} wish to catch or obtain. .. {anu} catch or seize from behind. {abhi} seize, touch, get, attain. D. wish to catch or seize. {A} catch, seize, touch, take hold of (esp. the sacrificial animal to kill it); undertake, begin; gain, acquire, get, attain. C. cause to seize, touch, or begin. D. wish to touch or kill. {anvA} seize or touch (from behind); hold or stick to (acc.). {upA} touch, also = C. reproach, blame. {samA} take hold of, seize, touch, get, obtain, rub over, anoint. {upa} catch, meet with, find, obtain (P. fall to one's share), recover; conceive ({garbham}); perceive, learn, ascertain, understand, know as (2 acc.). C. let have or know. {pratyupa} receive back, recover. {samupa} get, obtain; learn, understand. {pra} seize; take hold of, get, obtain, also = C. take in, dupe, fool, mock. {vipra} = prec. C. {prati} receive back, recover, get, obtain; get_it_i.e. be punished; perceive, learn, understand, know as (2 acc.); wait for, expect. {vi} take asunder or away; get, procure; cede, surrender, yield. C. let_a pers. have a th. (2 acc.). {sam} wrestle or struggle with (instr.), take hold of one another; obtain, receive +

 

तत् सूक्ष्मम् असद् आभासम् असद् एव हि_अतादृशम् ।

tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |

कीदृशी बीजता तत्र बीज.अभावे कुतो ऽङ्कुरः ॥४।१।२७॥

kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||

.

that subtle unSuch.appearance

which is only unSuchness

is not_anything like That

—

what sort of seedness would there be in That

?

and

lacking a seed

where would the sprout come.from

?

tat sUkSmam asat AbhAsam asat eva hi_atAdRzam kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura:

.

*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.

*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?

 

गगन.अङ्गाद् अपि स्वच्छे शून्ये तत्र परे पदे ।

gagana.aGgAt_api svacche zUnye tatra pare pade |

कथम् सन्ति जगत् मेरु.समुद्र.गगन.आदयः ॥४।१।२८॥

katham santi jagat meru.samudra.gagana.Adaya: ||4|1|28||

.

if it's like the empty sky itself on a clear day

there in the Higher State

how can there be this world, Mount.meru & the ocean & the sky

?

from/thru/than gagana.sky.aGga. body/limb.At_api.even/tho . in/when svaccha . very.clear.e . zUnya . empty/void.e tatra.there/then . in/when para.beyond/high . pada.state/condition.e = katham.¿how . santi . .they.are . jagat . world.Meru.samudra . .ocean.gagana.sky.Adaya:.&c.s

.

gagana . gaganAGga

aGga . gagana.aGga.

svaccha

.

*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?

 

न किम्चिद्.वत् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।

na kimcit.vat katham kimcit tatra_Aste vastu vastuni |

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

.

na kimcidvat kathaM kiMcit

if it's not like anything how is it_anything?

tatra – there =

Aste vastu . it would be substantial =

vastuni . (if) in substance =

cet tat_asti –That_is =

katham tatra . how there =

vidyamAnam . evident =

na dRzyate – is it 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?

#vid . #vidyamAna . (Pass. pr. p) . "being known to be", existent, evident • .tA, .tvam • v.mati – "presence of mind" . having understanding, wise. § #avidyamAna. . pr. Pass. p.), not present or existent, absent *Mn.&c. • .tA . the not being present Comm. on Nyayad.

 

न किम्चिद् आत्मनः किम्चित् कथम् एति कुतो ऽथ वा ।

na kimcit Atmana: kimcit katham eti kuta:_atha vA |

शून्य.रूपात् घट.आकाशात् जातो ऽद्रिः क्व कुतः कदा ॥४।१।३०॥

zUnya.rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||

.

not.anything is by.nature anything.else

:

how does it come to be?

or rather why?

from being empty.of.form

ghaTa.AkAzAt – from that pot.space =

jAta: adri: – a mountain rises =

kva kuta: kadA – where? whence? when?

.

not.anything is by.nature anything.else

:

how does it come to be?

or rather why?

from being empty.of.form

ghaTa.AkAzAt – from that pot.space =

.

na kimcit Atmana: . not_anything @self .

kimcit katham eti . to anything how does it go? .

kuta:_atha vA = or whence next .

zUnya.rUpAt ghaTa.AkAzAt . from empty.form pot.space .

jAta: adri: – a mountain has risen =

kva kuta: 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.30.32 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 kimcid Atmana: kimcit – Not_anything of/by itSelf is anything = katham eti – How does it go/happen? = kuta: atha vA – or rather whence? = zUnya.rUpAd – from being empty.of.form = ghaTa.AkAzAt – from that pot.space = jAta: adri: – a mountain rises.. = kva kuta: kadA – where? whence? when?

 

प्रतिपक्षे कथम् किम्चिद् आस्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते तमो भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||

.

for

how can opposites coexist

?

there is no shadow in a fire

—

no darkness in the sunlight

&

snow won't fuel a fire

.

*m.31 How 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?

*jd.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?

 

मेrur आस्ते कथम् अणौ कुतः किम्चिद् अनाकृतौ ।

meru: Aste katham aNau kuta: kimcit_anAkRtau |

तत्.अतत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

 .

how can Mount.meru be in an atom

?

how can anything be in the formless

?

where's the equality of that & not.that

?

they're like shadow & light

!

meru: Aste katham aNau .

kuta: kimcit_anAkRtau |

tat.a.tat=rUpayo: aikyam x

kva chAyA tapayo: iva . x

.

Mount.Meru . Aste katham

aNau. . kuta: kimcit_anAkRta.u = tat.a.tat=rUpa.yo: aikya.m . kva chAyA. tapayo:. iva . x

.

*vwv.1517 ... Where is the identity between those of the nature of That (or Reality) and not.That (or unreality), as between shadow and sunshine?

*m.32. How 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.

*sv.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?

meru:_Aste katham aNau kuta: kimcit_anAkRtau |

tad.a.tad=rUpayo:_aikyam kva c.chAyA tapayo:_iva

 

स.आकार.वट.धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra.vaTa.dhAna.AdAu aGkurA: santi yuktimat |

न_आकारे तn.महा.आकारम् जगद् अस्ति_इति_अयुक्तिकम् ॥४।१।३३॥

na_AkAre tat.mahA.AkAram jagat_asti_iti_a.yuktikam ||4|1|33||

.

sa.AkAra.vaTa.dhAna.Adau – with.form.banyan.dhAna.&c

aGkurA: – sprouts =

santi yuktimat – being conjoined =

na.AkAre = not_in form =

tan.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).

*m.33 In 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?

*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.

 

देश.अन्तरे यत्_च नर.अन्तरे च

deza.antare yat ca nara.antare ca

बुद्धि.आदि.सर्व.इन्द्रिय.शक्ति.दृश्यम् ।

buddhi.Adi.sarva.indriya.zakti.dRzyam |

न.अस्ति_एव तत् तत्.विध.बुद्धि.बोधे

na.asti_eva tat tat.vidha.buddhi.bodhe

न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥

na kimcit_iti_eva tat ucyate ca ||4|1|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_is not even That

tad.vidha.buddhi.bodhe when intellectually realized as a mode of That

na kimcit_ity eva nor anything whatever

tat ucyate ca – That_is called.

.

*vlm.p.34 We see the same organs of sense and their sensations in all men in every country, but there is no uniformity in men’s understandings, nor can there be any reason assigned to this difference.

*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 something, 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.

*m34 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.

*sv.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.

* 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_is not even That . tad.vidha.buddhi.bodhe when intellectually realized as a mode of That . na kimcit_ity eva nor anything whatever . tat ucyate ca – That_is called.

 

कार्यस्य तत् कारणताम् प्रयातम्

kAryasya tat kAraNatAm prayAtam

वक्ति_इति यस् तस्य विमूढ.बोधः ।

vakti_iti ya:_tasya vimUDha.bodha: |

कैः_नाम तत्.कार्यम् उदेति तस्मात्

kai:_nAma tat.kAryam udeti tasmAt

स्वैः कारणाद्यैः सहकारि.रूपैः ॥४।१।३५॥

svai: kAraNAdyai: sahakAri.rUpai: ||4|1|35||

.

kAryasya of an Effect

tat.kAraNatAm that.Causality

prayAtam is Effective

vakti_iti ya: who says so

tasya vimUDha.bodha: his muddled understanding

kai:_nAma by what ones namely

tat.kAryam udeti tasmAt that.effect_arises from That

svai: kAraNa.Adyai: with its own Causality

sahakAri.rUpai: with contributing forms

.

*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 (svai: kAraNAdyai: 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?

*vlm. 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.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.

 

दुर्.बुद्धिभिः कारण.कार्यभावम्

dur.buddhibhi: kAraNa.kAryabhAvam

संकल्पितम् दूरतरे व्युदस्य ।

saMkalpitam dUratare vyudasya |

तदेव तत् सत्यम् अन्.आदि.मध्यम्

tadeva tat satyam an.Adi.madhyam

जगत् तद् एतत् स्थितम् इति_अवेहि ॥४।१।३६॥

jagat tat etat sthitam iti_avehi ||4|1|36||

.

dur.buddhibhi: – by those of little Intellect

kAraNa.kArya.bhAvam the feeling of Cause & Effect

kAri/abhavam in the absence of a Doer

saMkalpitam

is conceived

dUratare in the most remote

vyudasya

tat eva That_alone

tat.satyam that.is.so

an.Adi.madhyam without beginning or middle

jagat tat the world is That

etat sthitam iti

situate as this

avehi . know.

uda.water

vyuda.waterless.

.

*AB. ... dUram vyudasya mithyA_iti nirasya yat ...

*vlm.36. 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.

*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.

*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.

 

.

oॐm

.

Group Page

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

Complete YVFiles

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

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM4002 ON CONCURRENT CAUSES 1.OC30 .z25

https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0

 

 

oॐm

 

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

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

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[Jiva Das]

FM4001 STHITI—THE STATE OF BEING 1.OC28.29 .z36

https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28.29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0

<https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28-29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0>

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
<https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>





+++++++++



*BOOK FOUR *



*o*ॐ*m*





yoga.vAsiShTha

*VASISHTHA 'S YOGA.TREASURY*

mokSha.upAya

*THE FREEDOM METHOD*



*Book 4*



*THE STATE OF BEING*



*O*ॐm









FM.4.1



*STHITI—THE STATE OF BEING*



*VASISHTHA said—*



अथ*उत्पत्ति.प्रकरणाद् अनन्तरम् इदम् शृणु ।

atha utpatti.prakaraNAt anantaram idam zRNu |

स्थिति.प्रकरणम्, राम, ज्ञातम् निर्वाण.कारि यत् ॥४।१।१॥

sthiti.prakaraNam rAma jJAtam nirvANa.kAri yat ||4|1|1||

.

*Such is the Book of Outfall.*

*Next, Raama, **hear this Book of State*, *knowing which produces Nirvaana*

.

*jd. derived from #utpad. I read it as >#pat utpatti (ut.pat.ti)
out.fall/fly.ing.

m. ... after the Book of Creation/Beginnings, listen to this book on Sthiti

(sustenance).

*vlm.p.1. VASISHTHA said:— Attend now Râma, to the subject of existence
which follows that of production. This knowledge produces nirvANa or utter
annihilation of the self or soul.

*vlm. ... the subject of Existence, which follows that of Production
{Birth} ...

sv. ... the exposition of the true nature of world.creation ... the
sustenance of this world.appearance.

#antara #*anantara *having no interior or interval • uninterrupted,

continuous • immediately adjoining, contiguous • compact, close •• #

*anantara:* *.m..* a neighbouring rival, a rival neighbour • #*anantaram*

contiguousness • Brahma or the supreme soul (as being of one entire

essence) • #*anantaram* *.ind..* immediately after; afterwards.

* atha.next/then/&.so
utpatti.output/outfsll/otigin.prakaraNa.discussion/Book.At
anantaram.afterwards/continuing idam.this.here zRNu.hear/pay.attention =
sthiti.state/condition.prakaraNa.discussion/Book.m, Raama,
jnAta.having.been.known.m nirvANa.kAri.make/do.ing\actor yat.which/what



एवम् ताव*त् इ*दम् विद्धि दृश्यम् जग*त् इ*ति स्थितम् ।

evam tAvat idam viddhi dRzyam jagat iti sthitam |

अहम् चेत्य.आ*दि* *अ*न्.आकारम् भ्रान्ति.मात्रम् असन्.मयम् ॥४।१।२॥

aham cetya.Adi an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||

.

evam*.so* tAvat.*so.then/thus.long* idam*.this.here* viddhi*.know!* /

dRzya.*percept/object*.m jagat.*going/world* iti.*so/"thus"*
sthita.*situate/existent.as
<http://existent.as>*.m =

aham.*I* cetya.*to.be.conceived/conceptual*.Adi*.&c* anAkAra.*unembodied*.m
\

bhrAnti.*delusion/error/wandering*.mAtra.*mode/measure/mere*.m asat.
*unreal/not.So*.maya.*made*.m

*.*

*and so that much you know: *

*that this percept "the World" exists as *

*"I"*

*:*

*a conceptual unembodied measured delusion*

*of an unreal model*

*.*

*vwv.Thus, know first this visible world existing as the ego, known objects
and the like, as formless, mere delusion and consisting of unreality.

*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.

*vlm.p.2 Know that the world of phenomena that exists before you, and your
knowledge of ego or self.existence are only false conceptions of the
formless nonexistence or emptiness.

*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.

* evam.so tAvat.so.then/thus.long idam.this.here viddhi.know! /
dRzya.percept/object.m jagat.going/world iti.so/"thus"
sthita.situate/existent.as.m = aham.I
cetya.to.be.conceived/conceptual.Adi.&c anAkAra.unembodied.m \

bhrAnti.delusion/error/wandering.mAtra.mode/measure/mere.m
asat.unreal/not.So.maya.made.m

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।

akartRkam araGgam ca gagane citram utthitam |

अद्रष्टृकम् च अनुभवम् अनिद्रम् स्वप्न.दर्शनम् ॥४।१।०३॥

adraSTRkam ca anubhavam anidram svapna.darzanam ||4|1|3||

.

akartRka.*nondoing*.m – *without the Effect of a Doer *a*.non*.raGga.
*colour/hue\theatre\stage\arena**.m ca & *without color wh**in**.the*
gagana.*skyway/heaven\air*.e – *in the sky* citra*.wonder/image*.m utthita.
*risen/erect/upright/sprung.from\occurred\manifest/eager/ready*.m – *a
painting arises* ca*.and/also* adraSTRka*.m – and *without the Affect of a
Seer* anubhava*.experience/apprehension, perception*.m – *an experience of *
a nidrA.*Sleep*.m – *unsleeping* – svapna*.Dream*.darzana.
*vision.appearance/presence*.m – *dream.perception* –

*. *

*something*

*without a Painter o&r hir paint*

*in the sky it arises*

*a painting*

*a thing **without a Seer*

*an experience of unsleeping dream.perception*

*…*

*.*

*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.

*m.3 Without a painter or palette, a painting appears in the sky; and
without a seer, unsleeping, these dream.perceptions arise.

* a.kartRkam – *without the Effect of a Doer *a.raGgam ca & *without
color *gagane
– *in the sky* citram utthitam – *a painting arises* ca a.draSTRkam –
and *without
the Affect of a Seer* anubhavam – *an experience of *a nidram – *unsleeping*
– svapna darzanam – *dream.perception* –



भविष्यत्.पुर.निर्माणम् चित्त.संस्थाम् इव उदितम् ।

bhaviSyat.pura.nirmANam citta.saMsthAm iva uditam |

मर्कट.अनल.तापान्तम् अस*द् ए*व अर्थ.साधकम् ॥४।१।०४॥

markaTa.anala.tApAntam asat eva artha.sAdhakam ||4|1*|*4||

.

bhaviSyat.*going.to.be <http://going.to.be>*.pura.*city*.nirmANa*.m / citta.
*affected/affective.Mind*.saMstha.*contained/dependent*.Am iva.*like/as.if*
udita*.upcome/arisen*.m = markaTa*.ape/monkey*.anala.
*fire/fireGod/digestion*.tApAnta*.m \ asat.*unreal/not.So* eva.
*even/only/indeed* artha*.purpose/meaning/thing*.*stuff*.sAdhaka*.m

.

*the construction of a city yet.to.be <http://yet.to.be>*

*as.if long.established*

*has happened thru the Affective mind*

*.*

*like monkeys getting.warm beside a painted fire*

*it is quite notSo yet achieves its goal*

*.*

bhaviSyat

pura pura.nirmANa

maana nirmANa pura.nirmANa

citta.*affected/affective.Mind.* citta.saMsthA

saMsthA citta.saMsthA

iva* like/as.if *

udita* arisen *

markaTa

anala anala.tApAnta

tApAnta anala.tApAnta

markaTa markaTa.anala.tApAnta

sat *being.So/real .*. asat

eva.*indeed/only/so.*

artha* purpose\meaning/thing *. artha.sAdhaka

sAdhaka artha.sAdhaka

.

#bhU ##bhU (>bhuu) #*bhaviSyat *bhaviSyat.pura.nirmANa

*bhaviSyat. *going.to.be/future <http://going.to.be/future> .*

#*pura *bhaviSyat.pura.nirmANa

*pura *city/town .*

#mA #nirmA #*nirmANa **bhaviSyat.pura.nirmANa

*nirmANa *measuring/creation/sonstruction .*

*#bhaviSyat.pura.nirmANa*

*citta.saMstha*

*udita*

*markaTa.anala.tApAnta*

*artha.sAdhaka*

*. *

*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.

*vlm.p.4 It is like a city in the sky built and present in your mind, or
like shivering apes warming themselves by red clay thinking it to be red
hot fire. It is pursuing an unreality.

*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!

ब्रह्म*णि* *अ*नन्यद् अन्य.आभम् अम्बु.आवर्तव*द् आ*स्थ्तितम् ।

brahmaNi ananyat anya.Abham ambu.Avartavat Asthtitam |

स*द् रू*पम् अपि निःशून्यम् तेजः सौरम् इव अम्बरे ॥४।१।०५॥

sat.rUpam api ni:zUnyam teja: sauram iva ambare ||4|1*|*5||

.

*in the brahman.Immensity*

*the non.different seems different*

*appearing like an eddy in the waters*

*:*

*a Such.form altho quite empty like sunlight in the sky*

.

brahmaNi *in Brahmaa/Brahman *

anyat ananyat

anya*.other *anyAbham

Abham anyAbham

aMbu*.water *ambvAvarta

Avarta ambvAvarta

vat

Asthtita

sat sadrUpa

rUpa*.form *sadrUpa

m api ni:zUnyam x

teja: sauram iva ambare

*.*

*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.



रत्न.आभा.पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।

ratna.AbhA.puJjam iva khe dRzyamAnam abhittimat |

गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥

gandharvANAm puram iva dRzyam nityam abhittimat ||4|1*|*6||

.

*it's like a heap of shining jewels in the sky*

*appearing always unsupported like gandharva.City in indra's heaven*

*.*

AbhA *shine/reflection *

ratnAbhA* jewelshine . jewelshine *

ratna *jewel/gem .*

puJja *heap/multitude *ratnAbhA.puJja

kha*.peronal.space/sky <http://peronal.space/sky> *

dRzyamAna* see/sensing *

bhitti *wall *abhitti *wallless .*

*of the Gandharvas *

pura *city/town *.

dRzya

nitya

mat abhittimat

.

*ratna.AbhA.puJja *

*kha *

*dRzyamAna *

*abhittimat *

*gandharvANAm puram iva *

*dRzya *

*nityam *

*abhittimat *

*. *

#puJja –m.. (mostly ifc.) a heap, mass, quantity, multitude MBh. ••
#puJjaya – Nom. vb. – to heap.

*AB. ... abhittimat 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.

*. *

*in the brahman.Immensity*

*the non.different seems different*

*appearing like an eddy in the waters*

*:*

*a Such.form altho quite empty like sunlight in the sky*



मृगतृष्ण.अम्बु इव.असत्यम् सत्यवत्.प्रत्यय.प्रदम् ।

mRgatRSNa.ambu iva.asatyam satyavat.pratyaya.pradam |

संकल्प.पुरवत् प्रौढम् अनुभूतम् असन्.मयम् ॥४।१।०७॥

saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1*|*7||

.

mRgatRSNa.ambu iva.asatyam /

satyavat.pratyaya.pradam =

saMkalpa.puravat prauDha.m \

anubhUtam asat.mayam

*. *

*like mirage.water*

*it is not.So*

*but gives the impression it is So*

*like an imagined city as growing experience*

*of an unreal model*

*.*

*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.

*vwv.1381.y4.1.7+12. It is unreal like the water of a mirage producing the
notion of reality. It is experienced like a kingdom of the fancy, unreal
and insubstantial.

कथ.अर्थ.प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।

katha.artha.pratibhAna.Atma na kvacit sthitam asthitam |

निःसारम् अ*पि* *अ*तीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥

ni:sAram api atIvAnta: sAram svapna.acala.upamam ||4|1*|*8||

.

katha.artha.pratibhAna.Atma /

na kvacit sthitam asthitam =

ni:sAram api atIvAnta: \

sAram svapna.acala.upamam

.

*the projective Self in our Tales is no*t a*nyhow*

*existent or non. existent *

*neither here nor there *

*tho insubstantial yet more substantial than Dream Mountain*

*. *

*m. It is a luminous reflective fable with no existence anywhere and

anytime. It is sapless. Yet it is firm like a dream.mountain.

*vlm. 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.



भूत.आकाशम् इव आकार.भासुरम् शून्य.मात्रकम् ।

bhUta.AkAzam iva AkAra.bhAsuram zUnya.mAtrakam |

शरत्.अभ्रम् इव अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥

zarat.abhram iva agrastham alam akSayam akSatam ||4|1*|*9||

.

bhUta.AkAzam iva *like elemental space* =

AkAra.bhAsuram *ra*di*ant with forms = *

zUnya.mAtrakam *a formation of emptiness = *

zarad.abhram iva *like an autumn cloud = *

agrastham *stan*di*ng before = *

alam *enough = *

akSayam *undecaying *=

akSatam – *undecayed. *

.

*AB. avAG.mukhI.kRta.indra.nIla.mahA.kaTAha.AkAra.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.

#bhU #bhUta #bhUtAkAza When someone asked Ramana, 'It is said that cidAkAza
itself is #AtmasvarUpa (image of AtmA) and that we can view it only with

the help of the mind. How can we see it if the mind has subsided?',
Bhagavan replied: 'If the sky is taken as an illustration it must be stated
to be of three varieties, #cidAkAza, #cittAkAza, and #bhUtAkAza. The

natural state is called *cid*AkAza, the I.feeling that is born from
cidAkAza is *citt*a.AkAza. As that cittAkAza expands and takes the shape of
all the #bhUta.s (elements) this is all *bhUt*a.AkAza. When the cittAkAza

which is consciousness of the self ("I") does not see the cidAkAza but sees
the bhUtAkAza, it is said to be #mano AkAza and when it leaves mano AkAza
and sees cid.AkAza it is said to be #cin.maya (pure consciousness). The
subsiding of the mind means that the idea of multiplicity of objects
vanishes and the idea of oneness of objects appears. When that is achieved
everything appears natural.'

#bhAs #bhAsura .mfn.. shining, radiant, bright, splendid rAjat. &c. •
terrible, Lex.

#kaT – to encompass, contain #kaTAha –m..a frying.pan, cauldron, wok.

* bhUta.AkAzam iva *like elemental space* = AkAra.bhAsuram *ra*di*ant with
forms = *zUnya.mAtrakam *a formation of emptiness = *zarad.abhram iva *like
an autumn cloud = *agrastham *stan*di*ng before = *alam *enough =
*akSayam *undecaying
*= akSatam – *undecayed. *



वर्णः व्योम.मलस्य इव दृश्यमानम् अवस्तुकम् ।

varNa: vyoma.malasya iva dRzyamAnam avastukam |

स्वप्न.अङ्गनारत.आकारम् अर्थ.निष्ठम् अनर्थकम् ॥४।१।१०॥

svapna.aGganArata.AkAram artha.niSTham anarthakam ||4|1|10||

.

*the color* of the clou*di*ng sky is something insubstantial, seen!*

*or, like a sleepwalker's wet dream, a purposeless non.entity*

*.*

*of the *varNa*.*: vyoma*.spacious.sky..*mala*.*sya iva* like/as.if *
dRzyamAna* seeing .*m avastuka* an insubstantiality .*m = svapna* dream .*
aGgana* girl/woman *Â = *a/A.*rata*.*AkAra*.embodiment/formation.*m artha*
purpose\meaning/thing *niSTha*.*m anarthaka*.*m

*. *

.*varNa: vyoma.malasya iva – *like the color of the clou*di*ng sky* – VLM
reads mala as blue. I read it as an impure thing, or a pervading secretion.

this suggests clouds, appearing as they thicken.

* a sleepwalker's wet dream aGgana = walking/waking; aGgana.rata,

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; .Arata, 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

*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.

चित्र.उद्यानम् इव उत्फुल्लम् अरसम् सरसाकृति ।

citra.udyAnam iva utphallam a.rasam sarasAkRti |

प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥

prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||

.

citra.udyAnam iva utphallam *it's like a pictured pleasure.garden bearing
fruit *

a.rasam sarasa.AkRti *an essenceless essenceful form *

prakAzam api nistejas *a heatless ra*di*ance *

citra.arka.anala.vat sthitam

*situate in pictured solar flame*

*. *

*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.11.12 It is a painting on void like the colours of a rainbow.



अनुभूतम् मनोराज्यम् इव असत्यम् अवास्तवम् ।

anubhUtam manorAjyam iva a.satyam a.vAstavam |

चित्र.पद्म.आकर इव सार.सौगन्ध्य.वर्जितम् ॥४।१।१२॥

citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||

.

*it is unreal and untrue being experienced as the kingdom of the mind*

*.*

*it's a painted lotus lacking any scent*

*.*

anubhUtam manorAjyam iva *experienced as the mind's domain *asatyam *unreal*
avAstavam *insubstantial = *

citra.padma.Akara* iva sAra.saugandhya.varjita.m

.

anubhUta

manorAjya

satya*.really.so/true <http://really.so/true>.* asatya

vastu*.substantial.reality+* .vAstava avAstava

citra.*image/picture *

padma*.lotus+*

AkAra*.embodiment/formation.*

sAra

saugandhya

sAra.saugandhya

varjita

sAra.saugandhya.varjita

.

*vwv.1381. It is experienced like a kingdom of the fancy, unreal and
insubstantial.

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

*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.

शून्ये प्रकचितम् नाना.वर्णम् आकारित.आत्मकम् ।

zUnye prakacitam nAnA.varNam AkArita.Atmakam |

अपिण्ड.ग्रहम् आशून्यम् इन्द्र.चापम् इव उत्थितम् ॥४।१।१३॥

a.piNDa.graham AzUnyam indra.cApam iva utthitam ||4|1|13||

.

*projected in the emptiness*

*in many colors*

*something embo*di*ed*

*not taking a solid form*

*empty thruout*

*has arisen*

*like a rainbow*

*.*

*whin the* zUnya*.empty/void*.e prakacita.m nAnA.*various*.varNa.
*class\letter/color*.m AkArita.Atmaka.m a.*non*.piNDa.*Lump*.graha*.x.*m
AzUnya*.x.*m indra.*lord\Indra.the.Crafty*.cApa*.x.*m iva.*like/as.if*
utthita.*risen.high/prominent\sprung.from/occurred/manifest*.m

.

prakacita

AkArita

Atmaka

graha

AzUnya

indra

cApa

*. *

*vwv.1382.y4.1.13. It is shining in the void, having manifold hues, with a
form called into being. Not taking a solid form and void all around, it has
risen like a rainbow (which is illusory appearance).

*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.

परामर्शेन शुष्यद्भिः भूत.पेलव.पल्लवैः ।

parAmarzena zuSyadbhi: bhUta.pelava.pallavai: |

कृतम् जडम् असारात्म कदली.स्तम्भ.भासुरम् ॥४।१।१४॥

kRtam jaDam asArAtma kadalI.stambha.bhAsuram ||4|1|14||

.

parAmarzena – *by careful judgment *=

zuSyadbhi: – *by drying = *

bhUta.pelava.pallavai: – *creature=delicate.sprouts *=

kRtam jaDam –* made dumb =*

a.sArAtma – *a saplessness =*

kadalI.stambha.bhAsuram *plantain.stump=splendor*

*. *

*AB. parasya paramAtmana Amarzena ISad.vicareNa api| parasya anyasya
vAyvAtapajanAderA.marzena IShad.abhidhena api ca| kadalI.stambha:
kadalI.taru:

*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.13.16 It is like a widespread fog; when you try to grasp it, it is
nothing.

स्फुरित.ईक्षण.दृष्ट.अन्धकार.चक्रक.वर्तनम् ।

sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam |

अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||

.

sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam

*vibrant.sight*.*seen.*in.*blindmaking.*darkness.cakraka.vartanam =

atyantam *endlessly = *

abhavad.rUpam api *tho un.becoming.Form = *

pratyakSavat sthitam *seated as.witness/in.evidence*

*. *

*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.13.16 It is like a widespread fog; when you try to grasp it, it is
nothing.



वार्.बुद्बुदम् इव आभोगि शून्यम् अन्तः स्फुरत् वपुः ।

vAr.budbudam iva Abhogi zUnyam anta: sphurat vapu: |

रस.आत्मकम् च अपि अरसम् अविच्छिन्न.क्षय.उदयम् ॥४।१।१६॥

rasa.Atmakam ca api arasam a.vicchinna.kSaya.udayam ||4|1|16||

.

vAr.budbudam iva – *like a water.bubble *=

*in/when* Abhoga.i

zUnyam anta: *empty within = *

sphurad vapu: *projecting the vapus.body = *

rasa.Atmakam ca api a.rasam *with rasa.feeling though without it = *

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.13.16 It is like a widespread fog; when you try to grasp it, it is
nothing.

नीहार इव विस्तारि गृहीतम् सन् न किम्.चन ।

nIhAra* iva vistAri gRhItam san na kim.cana |

जड.शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥

jaDa.zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||

.

nIhAra iva vistAri *when it has spread like fog *

gRhItam san na kim.cana *not to be grasped anyhow *

jaDa.zUnya.Aspadam *an inert & empty abode *

zUnyam keSAmcit paramANu.vat *empty of anything whatever like the Superatom*

*. *

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

*vlm.17. The 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.17.18 Some philosophers treat this as inert substance or void or the
aggregate of atoms.

किम्चि*d भू*तम*यः* *अ*स्मि इति स्थितम् शून्यम् अभूतकम् ।

kimcit bhUtamaya: asmi iti sthitam zUnyam abhUtakam |

गृह्यमा*णः* *अ*पि असद् रू*पः **नि*शाचर इवास्थितः ॥४।१।१८॥

gRhyamANa: api asat.rUpa: nizAcara ivAsthita: ||4|1|18||

.

kiMcit *what/who.ever=anything *bhUta*.xx.*maya*.made/composed.of.*: asmi
*.I.am+* iti*.so/thus *sthita.*situate.*m zUnya *empty/void.*m

bhUabhUta. bhUta.abhUta.abhUtaka.m =

gRhya.mANa: api *tho grasping *

a.sat.rUpe *in unreal form *

nizAcara iva *like a Nightrover *

sthita. asthita.Asthita

.

*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.17.18 Some philosophers treat this as inert substance or void or the
aggregate of atoms.

*RAAMA** inquired—*



महाकल्प.क्षये दृश्यम् आस्ते बीज इव अङ्कुरः ।

mahAkalpa.kSaye dRzyam Aste bIja* iva aGkura: |

परे भूय* उदेति एतत् तत एव इति किम् वद ॥४।१।१९॥

pare bhUya* udeti etat tata* eva iti kim vada ||4|1|19||

.

mahAkalpa.kSaye dRzyam – *at the end of a Great Kalpa Age, a dRshya Percept
*=

Aste bIje – *abides in the seed = *

iva aGkura: –* 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:...

एवम्.बोधाः किम् अज्ञाः स्युर् उत ज्ञा इति च स्फुटम् ।

evam.bodhA: kim ajJA: syu: uta jJA* iti ca sphuTam |

यथाव*त्* *भ*गवन् ब्रूहि सर्व.संशय.शान्तये ॥४।१।२०॥

yathAvat bhagavan brUhi sarva.saMzaya.zAntaye ||4|1|20||

.

evam.bodhA: *so realized = *

kim ajJA: syu: *are they non.Knowers = *

uta jJA iti ca sphuTam *or are they clearly Knowers = *

yathAvad bhagavan brUhi *this much, Sir bhagavan, tell *me* = *

sarva.saMzaya.zAntaye *so as to resolve all doubts*

*. *

*m.20 O Bhagwan, area those who have this knowledge ajnanis’ 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?

* evam.bodhA: *so realized = *kim ajJA: syu: *are they non.Knowers = *uta
jJA iti ca sphuTam *or are they clearly Knowers = *yathAvad bhagavan
brUhi *this
much, Sir bhagavan, tell *me* = *sarva.saMzaya.zAntaye *so as to resolve
all doubts. *



*VASISHTHA replied—*



इदम् बीजे अङ्कुर इव दृश्यम् आस्ते महाशये ।

idam bIje aGkura* iva dRzyam Aste mahAzaye |

ब्रूते य एवम् अज्ञत्वम् एतत् तस्य अस्ति शैशवम् ॥४।१।२१॥

brUte ya* evam ajJatvam etat tasya asti zaizavam ||4|1|21||

.

idam bIje aGkura iva – *this seed, as a shoot* =

dRzyam Aste – *would be a worldly Percept *

mahAzaye brUte ya: evam *when a great person whoever says so *

a jJa tvam *is without effective Wisdom*

etat tasya asti zaizavam – *this.one about.That is a baby*

*. *

*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!

##mah < *mahA < **mahAzaya:* "great receptacle", the ocean • adj. having a
noble disposition, high.minded, liberal • m. a respectable person,

gentleman (sometimes a term of respectful address = Sir, Master) +

शृणु एतत् किम् असम्बन्धम् कथम् एतद् अवास्तवम् ।

zRNu etat kim asambandham katham etat avAstavam |

विपरीतः बोध एष*वक्तुः श्रोतुः च मोह.कृत् ॥४।१।२२॥

viparIta: bodha* eSa*vaktu: zrotu: ca moha.kRt ||4|1|22||

.

zRNu etat – *now hear this = *

kim a.sambandha.m *what is this non.attachment? = *

katham etat a.vAstavam = *how is it insubstantial? = *

viparIta: bodha eSa \

vaktu: zrotu: 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.22.23 This is pure ignorance, O Rama. It is a totally perverted view

which deludes both the teacher and the hearer.

बीजे किल अङ्कुर इव जग*द् आ*स्त इति इह या ।

bIje kila aGkura* iva jagat Asta* iti iha yA |

बुद्धिः सा सत्.प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat.pralApa.artham mUDhA zRNu katham kila ||4|1|23||

.

bIja*.seed.*e kila* probably/surely *aGkura* shoot *iva* like/as.if
*jagat.*world.
*Aste*.*

iti*.so/thus *iha *here *yA *which f. *buddhi*.intellect+*: sA*.she\it
*sat *being.So/real
.*.

pralApa*.*artha*.*m mUDhA*.* zRNu.*hear/attend.to <http://attend.to> *katham
*.¿how+* kila* probably/surely*

*. *

*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.22.23 This is pure ignorance, O Rama. It is a totally perverted view
which deludes both the teacher and the hearer. *

*AB. kiMca bije 'Gkura iva pralaye jagad asti iti dRSTAnto viSama: | ...

pralaye jagatsattve ... ||4|1|

**part. #*kila* *.ind..* (a particle of asseveration or emphasis) indeed,

verily, assuredly; (or of explanation) namely &c.; "so said", "so
reported", pretendedly; (kila is usually preceded by the word on which it
lays stress; it may imply "probably", "possibly", "agreement", "dislike",
"falsehood", "inaccuracy", and" Reason.") •.• <sakAzam tatra gaccha tvam
tasmai kulaguru: kila | vasiSTha.Akhyo muni.zreSTha: ... ||4|1|> y7185.012.

•• *kilakilA – *an onomatopoetic expression of joy; •.• "Yahoo!" in its
predigital sense.

#*As* 2 cl. 2. A. #Aste (and #Asate AV.11,8,32, &c.; Impv. 2. sg. #Assva,

#Asva, and #Asasva; 2. pl. #Adhvam; p. AsAna, Asat [R.], and #AsIna [see

below]; #AsAm.cakre [ pAN. 3.1, 87]; #AsiSyate; #AsiSTa; #Asitum) to sit,

rest, lie RV. &c.; to be present; to exist; to dwell in; to continue doing
anything, to last; (it is used in the sense of"continuing", with a
participle, adj., or subst. e.g. etat sAma gAyann Aste, "he continues
singing this verse"; with an indeclinable participle in tvA, ya, or am e.g.

upa.rudhya arim AsIta, "he should continue blockading the foe"; with an
adverb e.g. tUSNIm Aste, "he continues quiet"; sukham Asva, "continue
well"; with an inst. case e.g. sukhenAste, "he continues well"; with a dat.
case e.g. AstAm tuSTaye, "may it be to your satisfaction"): Caus. Asayati,
to cause any one to sit down Comm. on pAN.: Desid. A. #AsisiSate ib. •• #As

#*Aste* impft. [2] md. sg. 3 [ā: 2
<http://sanskrit.inria.fr/DICO/10.html#aas#2>] • impft. [2] ac. pl. 2 [a: 1
<http://sanskrit.inria.fr/DICO/7.html#as#1>].

बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय.गोचरम् ।

bIjam bhavet svayam dRzyam citta.Adi.indriya.gocaram |

यव.धान.आदि.धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥

yava.dhAna.Adi.dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||

.

bIjam bhavet svayam dRzyam – *the seed itself becomes perceptible*
citta.Adi.indriya.gocaram – *in the sensory field of the Affective
instrument = *

yava*.*dhAna*.*Adi.dhAna*.*yAni yukta*.*: patra*.*aGkura*.*udbhava*.*:

.

*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.



मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्याद् अतितराम् अणु ।

mana:SaSTha.indriya.atItam yat syAt atitarAm aNu |

बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥

bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||

.

*what is beyond manas the Mind & the six indriya.Organs*

*would be a transcenden*t a*Nu*Atom*

*:*

*less than atomic*

*—*

*how can that become the seed of the Self.Born,*

*or the becoming of the world*

*?*

mana:SaSTha.indriya.atItam yat syAt atitarAm aNu |

bIjam tat bhavitum zaktam svayambhU: jagatAm katham

*. *

* an aNu.Atom is the subtle equivalent of a physical atom which

as paramaNu.Superatom matches the Singularity in which the Big Bang begins.

*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.

*vlm.25. 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?



आकाशाद् अपि सूक्ष्मस्य परस्य परमात्मनः ।

AkAzAt api sUkSmasya parasya paramAtmana: |

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

.

*of what is subtler.even than Space*

*the Absolute transcendent Self*

*there's nothing to be grasped*

*:*

*in what is All*

*where does a Seed become and how*

*?*

AkAza.At api sUkSma.sya .. *Of the subtler.than.Space
<http://subtler.than.Space> *para.sya *@ the *paramAtma*.Absolute.Self.*na:
=

sarva.Akhya.anupalambha.*xx.*sya

sarva.AkhyAn upalambha.*xx.*sya

kIdRzI bIjatA katham

*. *

*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?

*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?

#labh ##*labh .,* pp. {labdha} (q.v.) catch, seize; [[&.,]] meet with,

find; obtain, get, receive; be capable of or able to, succeed in (dat. or
infin.); possess, have, enjoy; perceive, know, learn, understand. P. be
caught etc., be allowed or permitted; result, follow. C. {lambhayati} cause
to take or receive (2 acc. or acc. of pers. & instr. of th.); get, obtain,
find out, learn. D. {li3psate (.ti)} wish to catch or obtain. .. {anu}
catch or seize from behind. {abhi} seize, touch, get, attain. D. wish to
catch or seize. {A} catch, seize, touch, take hold of (esp. the sacrificial
animal to kill it); undertake, begin; gain, acquire, get, attain. C. cause
to seize, touch, or begin. D. wish to touch or kill. {anvA} seize or touch
(from behind); hold or stick to (acc.). {upA} touch, also = C. reproach,
blame. {samA} take hold of, seize, touch, get, obtain, rub over, anoint.

*{upa}* catch, meet with, find, obtain (P. fall to one's share), recover;

conceive ({garbham}); perceive, learn, ascertain, understand, know as (2
acc.). C. let have or know. {pratyupa} receive back, recover. {samupa} get,
obtain; learn, understand. {pra} seize; take hold of, get, obtain, also =
C. take in, dupe, fool, mock. {vipra} = prec. C. {prati} receive back,
recover, get, obtain; get it i.e. be punished; perceive, learn, understand,
know as (2 acc.); wait for, expect. {vi} take asunder or away; get,
procure; cede, surrender, yield. C. let a pers. have a th. (2 acc.). {sam}
wrestle or struggle with (instr.), take hold of one another; obtain,
receive +

तत् सूक्ष्मम् अस*द् आ*भासम् अस*द् ए*व *हि **अ*तादृशम् ।

tat sUkSmam asat AbhAsam asat eva hi atAdRzam |

कीदृशी बीजता तत्र बीज.अभावे कु*तो ऽ*ङ्कुरः ॥४।१।२७॥

kIdRzI bIjatA tatra bIja.abhAve kuta: aGkura: ||4|1|27||

.

tat sUkSmam asat AbhAsa.m /

asat eva hi atAdRzam =

kIdRzI bIjatA tatra \

bIja.abhAve kuta: aGkura:

.

*that subtle unSuch.appearance*

*which is only unSuchness*

*is not anything like That*

*—*

*what sort of seedness would there be in That*

*?*

*and*

*lacking a seed*

*where would the sprout come.from*

*?*

*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.

*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?

गगन.अङ्गाद् अपि स्वच्छे शून्ये तत्र परे पदे ।

gagana.aGgAt api svacche zUnye tatra pare pade |

कथम् सन्ति जगत् मेरु.समुद्र.गगन.आदयः ॥४।१।२८॥

katham santi jagat meru.samudra.gagana.Adaya: ||4|1|28||

.

*if it's like the empty sky itself on a clear day*

*there in the Higher State*

*how can there be this world, Mount.meru & the ocean & the sky*

*?*

*from/thru/than* gagana*.sky.*aGga*. body/limb.*At api.*even/tho in/when*
svaccha *very.clear**.*e zUnya *empty/void**.*e tatra*.there/then in/when*
para.*beyond/high *pada.*state/condition.*e = katham*.¿how *santi .*they.are
*jagat *world.Meru.*samudra .*ocean.*gagana*.sky.*Adaya:.*&c.s*

*. *

*gagana *gaganAGga

*aGga *gagana.aGga.

*svaccha *

*. *

*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?

न किम्चि*द्.व*त् कथम् किम्चित् तत्र आस्ते वस्तु वस्तुनि ।

na kimcit.vat katham kimcit tatra Aste vastu vastuni |

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

.

na kimcidvat kathaM kiMcit

if it's *not like anything how is i*t a*nything? *

tatra – *there = *

Aste vastu *it would be substantial = *

vastuni *(if) in substance = *

*cet* tat asti –*That is *=

katham tatra *how there = *

vidyamAnam *evident = *

na dRzyate* – is it 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?

#vid #*vidyamAna* (Pass. pr. p) "being known to be", existent, evident •
*.tA*, *.tvam* • v.*mati* – "presence of mind" having understanding, wise.
§ #*avidyamAna.* pr. Pass. p.), not present or existent, absent *Mn.&c. •
.tA the not being present Comm. on Nyayad.

न किम्चिद् आत्मनः किम्चित् कथम् एति कुतो ऽथ वा ।

na kimcit Atmana: kimcit katham eti kuta: atha vA |

शून्य.रूपात् घट.आकाशात् जातो ऽद्रिः क्व कुतः कदा ॥४।१।३०॥

zUnya.rUpAt ghaTa.AkAzAt jAta: adri: kva kuta: kadA ||4|1|30||

.

*not.anything is by.nature anything.else*

*: *

*how does it come to be? *

*or rather why? *

*from being empty.of.form *

ghaTa.AkAzAt – *from that pot.space <http://pot.space> =*

jAta: adri: – *a mountain rises =*

kva kuta: kadA – *where? whence? when? *

.

*not.anything is by.nature anything.else*

*: *

*how does it come to be? *

*or rather why? *

*from being empty.of.form *

ghaTa.AkAzAt – *from that pot.space <http://pot.space> =*

.

na kimcit Atmana: *not anything @self *

kimcit katham eti *to anything how does it go? *

kuta: atha vA = *or whence next *

zUnya.rUpAt ghaTa.AkAzAt *from empty.form pot.space <http://pot.space> *

jAta: adri: – *a mountain has risen =*

kva kuta: 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.30.32 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 kimcid Atmana: kimcit – Not anything of/by itSelf is anything = katham

eti – How does it go/happen? = kuta: atha vA – or rather whence? =
zUnya.rUpAd – from being empty.of.form = ghaTa.AkAzAt – from that pot.space
= jAta: adri: – a mountain rises.. = kva kuta: kadA – where? whence? when?



प्रतिपक्षे कथम् किम्चिद् आस्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते तमो भानौ कथम् आस्ते हिमः अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima: anale ||4|1|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?*

*for*

*how can opposites coexist*

*?*

*there is no shadow in a fire*

*—*

*no darkness in the sunlight*

*& *

*snow won't fuel a fire*

*. *

*m.31 How 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?

* 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?

मे*rur आ*स्ते कथम् अणौ कुतः किम्चिद् अनाकृतौ ।

meru: Aste katham aNau kuta: kimcit anAkRtau |

तत्.अतत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

.

*how can Mount.meru be in an atom*

*?*

*how can anything be in the formless*

*?*

*where's the equality of that & not.that*

*? *

*they're like shadow & light*

*!*

meru: Aste katham aNau /

kuta: kimcit anAkRtau =

tat.a.tat=rUpayo: aikyam \

kva chAyA tapayo: iva

*. *

*Mount.Meru *Aste katham

aNau*.* kuta: kimcit anAkRta*.*u = tat*.*a*.*tat=rUpa*.*yo: aikya*.*m kva
chAyA*.* tapayo:*.* iva

*. *

*vwv.1517 ... Where is the identity between those of the nature of That (or
Reality) and not.That (or unreality), as between shadow and sunshine?

*m.32. How 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.

*sv.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?

meru: Aste katham aNau kuta: kimcit anAkRtau |

tad.a.tad=rUpayo: aikyam kva c.chAyA tapayo: iva

स.आकार.वट.धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra.vaTa.dhAna.AdAu aGkurA: santi yuktimat |

न आकारे त*n.म*हा.आकारम् जगद् अस्ति इति अयुक्तिकम् ॥४।१।३३॥

na AkAre tat.mahA.AkAram jagat asti iti a.yuktikam ||4|1|33||

.

sa.AkAra.vaTa.dhAna.Adau – with.form.banyan.dhAna.&c

aGkurA: – *sprouts = *

santi yuktimat – *being conjoined *=

na.AkAre = *not in form = *

tan.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).

*m.33 In 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?

*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.

देश.अन्तरे यत् च नर.अन्तरे च

deza.antare yat ca nara.antare ca

बुद्धि.आदि.सर्व.इन्द्रिय.शक्ति.दृश्यम् ।

buddhi.Adi.sarva.indriya.zakti.dRzyam |

न.अस्ति एव तत् तत्.विध.बुद्धि.बोधे

na.asti eva tat tat.vidha.buddhi.bodhe

न किम्चित् इति एव तत् उच्यते च ॥४।१।३४॥

na kimcit iti eva tat ucyate ca ||4|1|34||

.

deza.antare yat ca – *and what in *di*fferent 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 i*s not even That *

tad.vidha.buddhi.bodhe *when intellectually realized as a mode of That *

na kimcit ity eva *nor anything whatever *

tat ucyate ca – *That is called. *

.

*vlm.p.34 We see the same organs of sense and their sensations in all men

in every country, but there is no uniformity in men’s understandings, nor
can there be any reason assigned to this difference.

*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 something, 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.

*m34 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.

*sv.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.

* deza.antare yat ca – *and what in *di*fferent places *= nara.antare ca –*
and in *di*fferent people = *

buddhi.Adi.sarva indriya.zakti.dRzyam – *is
Intellect.&c.all.organ.power.perceived *= na asti eva tat i*s not even That
*tad.vidha.buddhi.bodhe *when intellectually realized as a mode of That *na
kimcit ity eva *nor anything whatever *tat ucyate ca – *That is called. *

कार्यस्य तत् कारणताम् प्रयातम्

kAryasya tat kAraNatAm prayAtam

वक्ति इति *यस् त*स्य विमूढ.बोधः ।

vakti iti ya: tasya vimUDha.bodha: |

कैः नाम तत्.कार्यम् उदेति तस्मात्

kai: nAma tat.kAryam udeti tasmAt

स्वैः कारणाद्यैः सहकारि.रूपैः ॥४।१।३५॥

svai: kAraNAdyai: sahakAri.rUpai: ||4|1|35||

.

kAryasya *of an Effect *

tat.kAraNatAm *that.Causality *

prayAtam *is Effective *

vakti iti ya: *who says so *

tasya vimUDha.bodha: *his muddled understan*di*ng *

kai: nAma *by what ones namely *

tat.kAryam udeti tasmAt *that.effec*t a*rises from That *

svai: kAraNa.Adyai: *with its own Causality *

sahakAri.rUpai: *with contributing forms*

*. *

*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 (svai: kAraNAdyai: 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?

*vlm. 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.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.

दुर्.बुद्धिभिः कारण.कार्यभावम्

dur.buddhibhi: kAraNa.kAryabhAvam

संकल्पितम् दूरतरे व्युदस्य ।

saMkalpitam dUratare vyudasya |

तदेव तत् सत्यम् अन्.आदि.मध्यम्

tadeva tat satyam an.Adi.madhyam

जगत् तद् एतत् स्थितम् इति अवेहि ॥४।१।३६॥

jagat tat etat sthitam iti avehi ||4|1|36||

.

dur.buddhibhi: – *by those of little Intellect *

kAraNa.kArya.bhAvam *the feeling of Cause & Effect *

kAri/abhavam* in the absence of a Doer*

saMkalpitam

is *conceived *

dUratare *in the most remote *

vyudasya

tat eva *Tha*t a*lone *

tat.satyam *that.is.so <http://that.is.so> *

an.Adi.madhyam *without beginning or middle *

jagat tat *the world is That *

etat sthitam iti

*situate as this *

avehi know*. *

uda.water

vyuda.waterless.

.

*AB. ... dUram vyudasya mithyA iti nirasya yat ...

*vlm.36. 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.

*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.*

*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.



@@@



DN4001 STHITI—THE STATE OF BEING 1.OC28.29

सर्ग ४.१

sarga 4.1

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ.उत्पत्ति.प्रकरणा*.**द् अ*नन्तरम् इदम् शृणु ।

atha.utpatti.prakaraNAt anantaram idam zRNu |

स्थिति.प्रकरणम् राम ज्ञातम् निर्वाण.कारि यत् ॥४।१।१॥

sthiti.prakaraNam rAma jJAtam nirvANa.kAri yat ||4|1|1||

एवम् तावत् इदम् विद्धि दृश्यम् जगत् इति स्थितम् ।

evam tAvat idam viddhi dRzyam jagat iti sthitam |

अहम् चेत्य.आदि अन्.आकारम् भ्रान्ति.मात्रम् असत्.मयम् ॥४।१।२॥

aham cetya.Adi an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||

अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।

akartRkam araGgam ca gagane citram utthitam |

अद्रष्टृकम् च अनुभवम् अनिद्रम् स्वप्न.दर्शनम् ॥४।१।०३॥

adraSTRkam ca anubhavam anidram svapna.darzanam ||4|1|03||

भविष्यत्.पुर.निर्माणम् चित्त.संस्थाम् इव उदितम् ।

bhaviSyat.pura.nirmANam citta.saMsthAm iva uditam |

मर्कट.अनल.तापान्तम् अस*d **ए*व अर्थ.साधकम् ॥४।१।०४॥

markaTa.anala.tApAntam asat eva artha.sAdhakam ||4|1|04||

ब्रह्मणि अनन्य*.**द् अ*न्य.आभम् अम्बु.आवर्तव*d **आ*स्थ्तितम् ।

brahmaNi ananyat anya.Abham ambu.Avartavat Asthtitam |

सत्.रूपम् अपि निःशून्यम् तेजः सौरम् इव अम्बरे ॥४।१।०५॥

sat.rUpam api ni:zUnyam teja: sauram iva ambare ||4|1|05||

रत्न.आभा.पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।

ratna.AbhA.puJjam iva khe dRzyamAnam abhittimat |

गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥

gandharvANAm puram iva dRzyam nityam abhittimat ||4|1|06||

मृगतृष्ण.अम्बु इव.असत्यम् सत्यवत्.प्रत्यय.प्रदम् ।

mRgatRSNa.ambu iva.asatyam satyavat.pratyaya.pradam |

संकल्प.पुरवत् प्रौढम् अनुभूतम् असत्.मयम् ॥४।१।०७॥

saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1|07||

कथ.अर्थ.प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।

katha.artha.pratibhAna.Atma na kvacit sthitam asthitam |

निःसारम् अपि अतीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥

ni:sAram api atIvAnta: sAram svapna.acala.upamam ||4|1|08||

भूत.आकाशम् इव आकार.भासुरम् शून्य.मात्रकम् ।

bhUta.AkAzam iva AkAra.bhAsuram zUnya.mAtrakam |

शरत्.अभ्रम् इव अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥

zarat.abhram iva agrastham alam akSayam akSatam ||4|1|09||

वर्णः व्योम.मलस्य इव दृश्यमानम् अवस्तुकम् ।

varNa: vyoma.malasya iva dRzyamAnam avastukam |

स्वप्न.अङ्गनारत.आकारम् अर्थ.निष्ठम् अनर्थकम् ॥४।१।१०॥

svapna.aGganArata.AkAram artha.niSTham anarthakam ||4|1|10||

चित्र.उद्यानम् इव उत्फुल्लम् अ.रसम् सरसाकृति ।

citra.udyAnam iva utphallam a.rasam sarasAkRti |

प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥

prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||

अनुभूतम् मनोराज्यम् इव अ.सत्यम् अ.वास्तवम् ।

anubhUtam manorAjyam iva a.satyam a.vAstavam |

चित्र.पद्म.आकर इव सार.सौगन्ध्य.वर्जितम् ॥४।१।१२॥

citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||

शून्ये प्रकचितम् नाना.वर्णम् आकारित.आत्मकम् ।

zUnye prakacitam nAnA.varNam AkArita.Atmakam |

अ.पिण्ड.ग्रहम् आशून्यम् इन्द्र.चापम् इव उत्थितम् ॥४।१।१३॥

a.piNDa.graham AzUnyam indra.cApam iva utthitam ||4|1|13||

परामर्शेन शुष्यद्भिः भूत.पेलव.पल्लवैः ।

parAmarzena zuSyadbhi: bhUta.pelava.pallavai: |

कृतम् जडम् असारात्म कदली.स्तम्भ.भासुरम् ॥४।१।१४॥

kRtam jaDam asArAtma kadalI.stambha.bhAsuram ||4|1|14||

स्फुरित.ईक्षण.दृष्ट.अन्धकार.चक्रक.वर्तनम् ।

sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam |

अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||

वार्.बुद्बुदम् इव आभोगि शून्यम् अन्तः स्फुरत् वपुः ।

vAr.budbudam iva Abhogi zUnyam anta: sphurat vapu: |

रस.आत्मकम् च अपि अरसम् अ.विच्छिन्न*.**क्ष*य.उदयम् ॥४।१।१६॥

rasa.Atmakam ca api arasam a.vicchinna.kSaya.udayam ||4|1|16||

नीहार इव विस्तारि गृहीतम् सन् न किम्.चन ।

nIhAra* iva vistAri gRhItam san na kim.cana |

जड.शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥

jaDa.zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||

किम्चि*d **भू*तमयः अस्मि इति स्थितम् शून्यम् अभूतकम् ।

kimcit bhUtamaya: asmi iti sthitam zUnyam abhUtakam |

गृह्यमाणः अपि असत्.रूपः निशाचर इवास्थितः ॥४।१।१८॥

gRhyamANa: api asat.rUpa: nizAcara ivAsthita: ||4|1|18||

राम* उवाच ।

rAma* uvAca |

महाकल्प*.**क्ष*ये दृश्यम् आस्ते बीज इव अङ्कुरः ।

mahAkalpa.kSaye dRzyam Aste bIja* iva aGkura: |

परे भूय* उदेति एतत् तत एव इति किम् वद ॥४।१।१९॥

pare bhUya* udeti etat tata* eva iti kim vada ||4|1|19||

एवम्.बोधाः किम् अज्ञाः *syur **उ*त ज्ञा इति च स्फुटम् ।

evam.bodhA: kim ajJA: syu: uta jJA* iti ca sphuTam |

यथावत् भगवन् ब्रूहि सर्व.संशय.शान्तये ॥४।१।२०॥

yathAvat bhagavan brUhi sarva.saMzaya.zAntaye ||4|1|20||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

इदम् बीजे अङ्कुर इव दृश्यम् आस्ते महाशये ।

idam bIje aGkura* iva dRzyam Aste mahAzaye |

ब्रूते य एवम् अज्ञत्वम् एतत् तस्य अस्ति शैशवम् ॥४।१।२१॥

brUte ya* evam ajJatvam etat tasya asti zaizavam ||4|1|21||

शृणु एतत् किम् असम्बन्धम् कथम् एत*.**द् अ*वास्तवम् ।

zRNu etat kim asambandham katham etat avAstavam |

विपरीतः बोध एष*वक्तुः श्रोतुः च मोह.कृत् ॥४।१।२२॥

viparIta: bodha* eSa*vaktu: zrotu: ca moha.kRt ||4|1|22||

बीजे किल अङ्कुर इव जग*d **आ*स्त इति इह या ।

bIje kila aGkura* iva jagat Asta* iti iha yA |

बुद्धिः सा सत्.प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥

buddhi: sA sat.pralApa.artham mUDhA zRNu katham kila ||4|1|23||

बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय.गोचरम् ।

bIjam bhavet svayam dRzyam citta.Adi.indriya.gocaram |

यव.धान.आदि.धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥

yava.dhAna.Adi.dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||

मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्या*.**द् अ*तितराम् अणु ।

mana:SaSTha.indriya.atItam yat syAt atitarAm aNu |

बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥

bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||

आकाशा*.**द् अ*पि सूक्ष्मस्य परस्य परमात्मनः ।

AkAzAt api sUkSmasya parasya paramAtmana: |

सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥

sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||

तत् सूक्ष्मम् अस*d **आ*भासम् अस*d **ए*व हि अतादृशम् ।

tat sUkSmam asat AbhAsam asat eva hi atAdRzam |

कीदृशी बीजता तत्र बीज.अभावे कु*to '*ङ्कुरः ॥४।१।२७॥

kIdRzI bIjatA tatra bIja.abhAve kuta: aGkura: ||4|1|27||

गगन.अङ्गा*.**द् अ*पि स्वच्छे शून्ये तत्र परे पदे ।

gagana.aGgAt api svacche zUnye tatra pare pade |

कथम् सन्ति जगत् मेरु.समुद्र.गगन.आदयः ॥४।१।२८॥

katham santi jagat meru.samudra.gagana.Adaya: ||4|1|28||

न किम्चि*d.**व*त् कथम् किम्चित् तत्र आस्ते वस्तु वस्तुनि ।

na kimcit.vat katham kimcit tatra Aste vastu vastuni |

अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥

asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||

न किम्चि*d **आ*त्मनः किम्चित् कथम् एति कु*to '*थ वा ।

na kimcit Atmana: kimcit katham eti kuta: atha vA |

शून्य.रूपात् घट.आकाशात् जा*to '*द्रिः क्व कुतः कदा ॥४।१।३०॥

zUnya.rUpAt ghaTa.AkAzAt jAta: adri: kva kuta: kadA ||4|1|30||

प्रतिपक्षे कथम् किम्चि*d **आ*स्ते छाया तपे यथा ।

pratipakSe katham kimcit Aste chAyA tape yathA |

कथम् आस्ते त*mo **भा*नौ कथम् आस्ते हिमः अनले ॥४।१।३१॥

katham Aste tama: bhAnau katham Aste hima: anale ||4|1|31||

मे*rur **आ*स्ते कथम् अणौ कुतः किम्चि*.**द् अ*नाकृतौ ।

meru: Aste katham aNau kuta: kimcit anAkRtau |

तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥

tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||

स.आकार.वट.धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।

sa.AkAra.vaTa.dhAna.AdAu aGkurA: santi yuktimat |

न आकारे त*n.**म*हा.आकारम् जग*.**द् अ*स्ति इति अ.युक्तिकम् ॥४।१।३३॥

na AkAre tat.mahA.AkAram jagat asti iti a.yuktikam ||4|1|33||

देश.अन्तरे यत् च नर.अन्तरे च

deza.antare yat ca nara.antare ca

बुद्धि.आदि.सर्व.इन्द्रिय.शक्ति.दृश्यम् ।

buddhi.Adi.sarva.indriya.zakti.dRzyam |

न.अस्ति एव तत् तत्.विध.बुद्धि.बोधे

na.asti eva tat tat.vidha.buddhi.bodhe

न किम्चित् इति एव तत् उच्यते च ॥४।१।३४॥

na kimcit iti eva tat ucyate ca ||4|1|34||

कार्यस्य तत् कारणताम् प्रयातम्

kAryasya tat kAraNatAm prayAtam

वक्ति इति यस् *त*स्य विमूढ.बोधः ।

vakti iti ya: tasya vimUDha.bodha: |

कैः नाम तत्.कार्यम् उदेति तस्मात्

kai: nAma tat.kAryam udeti tasmAt

स्वैः कारणाद्यैः सहकारि.रूपैः ॥४।१।३५॥

svai: kAraNAdyai: sahakAri.rUpai: ||4|1|35||

दुर्.बुद्धिभिः कारण.कार्यभावम्

dur.buddhibhi: kAraNa.kAryabhAvam

संकल्पितम् दूरतरे व्युदस्य ।

saMkalpitam dUratare vyudasya |

तदेव तत् सत्यम् अन्.आदि.मध्यम्

tadeva tat satyam an.Adi.madhyam

जगत् त*d **ए*तत् स्थितम् इति अवेहि ॥४।१।३६॥

jagat tat etat sthitam iti avehi ||4|1|36||

॥



*.*

*o*ॐ*m*

.

Group Page

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

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

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

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



चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21



next Canto:

FM4002 ON CONCURRENT CAUSES 1.OC30 .z25

https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0

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

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


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sun, Mar 21, 2021 at 12:37 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4001 STHITI—THE STATE OF BEING 1.OC28.29 .z36
>
>
> https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28.29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0

> <https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28-29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0>
>
> FM.4.1.FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
> <https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>

>
>
>
> FM.4.1 STHITI—THE STATE OF BEING 1.OC28.29
>
> सर्ग ४.१
>
> sarga 4.1
>
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>

> अथ.उत्पत्ति.प्रकरणा*.**द् अ*नन्तरम् इदम् शृणु ।

>
> atha.utpatti.prakaraNAt_anantaram idam zRNu |
>
> स्थिति.प्रकरणम् राम ज्ञातम् निर्वाण.कारि यत् ॥४।१।१॥
>
> sthiti.prakaraNam rAma jJAtam nirvANa.kAri yat ||4|1|1||
>
> एवम् तावत्_इदम् विद्धि दृश्यम् जगत्_इति स्थितम् ।
>
> evam tAvat_idam viddhi dRzyam jagat_iti sthitam |
>
> अहम् चेत्य.आदि_अन्.आकारम् भ्रान्ति.मात्रम् असत्.मयम् ॥४।१।२॥
>
> aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||
>
> अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।
>
> akartRkam araGgam ca gagane citram utthitam |
>
> अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न.दर्शनम् ॥४।१।०३॥
>
> adraSTRkam ca_anubhavam anidram svapna.darzanam ||4|1|03||
>
> भविष्यत्.पुर.निर्माणम् चित्त.संस्थाम् इव_उदितम् ।
>
> bhaviSyat.pura.nirmANam citta.saMsthAm iva_uditam |
>

> मर्कट.अनल.तापान्तम् अस*d **ए*व_अर्थ.साधकम् ॥४।१।०४॥

>
> markaTa.anala.tApAntam asat eva_artha.sAdhakam ||4|1|04||
>

> ब्रह्मणि_अनन्य*.**द् अ*न्य.आभम् अम्बु.आवर्तव*d **आ*स्थ्तितम् ।

> रस.आत्मकम् च_अपि_अरसम् अ.विच्छिन्न*.**क्ष*य.उदयम् ॥४।१।१६॥

>
> rasa.Atmakam ca_api_arasam a.vicchinna.kSaya.udayam ||4|1|16||
>
> नीहार इव विस्तारि गृहीतम् सन् न किम्.चन ।
>
> nIhAra* iva vistAri gRhItam san_na kim.cana |
>
> जड.शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥
>
> jaDa.zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||
>

> किम्चि*d **भू*तमयः_अस्मि_इति स्थितम् शून्यम् अभूतकम् ।

>
> kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |
>
> गृह्यमाणः_अपि_असत्.रूपः निशाचर इवास्थितः ॥४।१।१८॥
>
> gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||
>
> राम* उवाच ।
>
> rAma* uvAca |
>

> महाकल्प*.**क्ष*ये दृश्यम् आस्ते बीज इव_अङ्कुरः ।

>
> mahAkalpa.kSaye dRzyam Aste bIja* iva_aGkura: |
>
> परे भूय* उदेति_एतत् तत एव_इति किम् वद ॥४।१।१९॥
>
> pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||
>

> एवम्.बोधाः किम् अज्ञाः *syur **उ*त ज्ञा इति च स्फुटम् ।

>
> evam.bodhA: kim ajJA: syu:_uta jJA* iti ca sphuTam |
>
> यथावत् भगवन् ब्रूहि सर्व.संशय.शान्तये ॥४।१।२०॥
>
> yathAvat bhagavan brUhi sarva.saMzaya.zAntaye ||4|1|20||
>
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>
> इदम् बीजे_अङ्कुर इव दृश्यम् आस्ते महाशये ।
>
> idam bIje_aGkura* iva dRzyam Aste mahAzaye |
>
> ब्रूते य एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥
>
> brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||
>

> शृणु_एतत् किम् असम्बन्धम् कथम् एत*.**द् अ*वास्तवम् ।

>
> zRNu_etat kim asambandham katham etat_avAstavam |
>
> विपरीतः_बोध एष*वक्तुः श्रोतुः_च मोह.कृत् ॥४।१।२२॥
>
> viparIta:_bodha* eSa*vaktu: zrotu:_ca moha.kRt ||4|1|22||
>

> बीजे किल_अङ्कुर इव जग*d **आ*स्त इति_इह या ।

>
> bIje kila_aGkura* iva jagat Asta* iti_iha yA |
>
> बुद्धिः सा सत्.प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥
>
> buddhi: sA sat.pralApa.artham mUDhA zRNu katham kila ||4|1|23||
>
> बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय.गोचरम् ।
>
> bIjam bhavet svayam dRzyam citta.Adi.indriya.gocaram |
>
> यव.धान.आदि.धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥
>
> yava.dhAna.Adi.dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||
>

> मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्या*.**द् अ*तितराम् अणु ।

>
> mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |
>
> बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥
>
> bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||
>

> आकाशा*.**द् अ*पि सूक्ष्मस्य परस्य परमात्मनः ।

>
> AkAzAt_api sUkSmasya parasya paramAtmana: |
>
> सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥
>
> sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||
>

> तत् सूक्ष्मम् अस*d **आ*भासम् अस*d **ए*व हि_अतादृशम् ।

>
> tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |
>

> कीदृशी बीजता तत्र बीज.अभावे कु*to '*ङ्कुरः ॥४।१।२७॥

>
> kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||
>

> गगन.अङ्गा*.**द् अ*पि स्वच्छे शून्ये तत्र परे पदे ।

>
> gagana.aGgAt_api svacche zUnye tatra pare pade |
>
> कथम् सन्ति जगत् मेरु.समुद्र.गगन.आदयः ॥४।१।२८॥
>
> katham santi jagat meru.samudra.gagana.Adaya: ||4|1|28||
>

> न किम्चि*d.**व*त् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।

>
> na kimcit.vat katham kimcit tatra_Aste vastu vastuni |
>
> अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥
>
> asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||
>

> न किम्चि*d **आ*त्मनः किम्चित् कथम् एति कु*to '*थ वा ।

>
> na kimcit Atmana: kimcit katham eti kuta:_atha vA |
>

> शून्य.रूपात् घट.आकाशात् जा*to '*द्रिः क्व कुतः कदा ॥४।१।३०॥

>
> zUnya.rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||
>

> प्रतिपक्षे कथम् किम्चि*d **आ*स्ते छाया तपे यथा ।

>
> pratipakSe katham kimcit Aste chAyA tape yathA |
>

> कथम् आस्ते त*mo **भा*नौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥

>
> katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||
>

> मे*rur **आ*स्ते कथम् अणौ कुतः किम्चि*.**द् अ*नाकृतौ ।

>
> meru: Aste katham aNau kuta: kimcit_anAkRtau |
>
> तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥
>
> tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||
>
> स.आकार.वट.धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।
>
> sa.AkAra.vaTa.dhAna.AdAu aGkurA: santi yuktimat |
>

> न_आकारे त*n.**म*हा.आकारम् जग*.**द् अ*स्ति_इति_अ.युक्तिकम् ॥४।१।३३॥

>
> na_AkAre tat.mahA.AkAram jagat_asti_iti_a.yuktikam ||4|1|33||
>
> देश.अन्तरे यत्_च नर.अन्तरे च
>
> deza.antare yat ca nara.antare ca
>
> बुद्धि.आदि.सर्व.इन्द्रिय.शक्ति.दृश्यम् ।
>
> buddhi.Adi.sarva.indriya.zakti.dRzyam |
>
> न.अस्ति_एव तत् तत्.विध.बुद्धि.बोधे
>
> na.asti_eva tat tat.vidha.buddhi.bodhe
>
> न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥
>
> na kimcit_iti_eva tat ucyate ca ||4|1|34||
>
> कार्यस्य तत् कारणताम् प्रयातम्
>
> kAryasya tat kAraNatAm prayAtam
>

> वक्ति_इति यस् *त*स्य विमूढ.बोधः ।

>
> vakti_iti ya:_tasya vimUDha.bodha: |
>
> कैः_नाम तत्.कार्यम् उदेति तस्मात्
>
> kai:_nAma tat.kAryam udeti tasmAt
>
> स्वैः कारणाद्यैः सहकारि.रूपैः ॥४।१।३५॥
>
> svai: kAraNAdyai: sahakAri.rUpai: ||4|1|35||
>
> दुर्.बुद्धिभिः कारण.कार्यभावम्
>
> dur.buddhibhi: kAraNa.kAryabhAvam
>
> संकल्पितम् दूरतरे व्युदस्य ।
>
> saMkalpitam dUratare vyudasya |
>
> तदेव तत् सत्यम् अन्.आदि.मध्यम्
>
> tadeva tat satyam an.Adi.madhyam
>

> जगत् त*d **ए*तत् स्थितम् इति_अवेहि ॥४।१।३६॥

>
> jagat tat etat sthitam iti_avehi ||4|1|36||
>
> ॥
>
>
>
> +++++++++
>
>
>

> *BOOK FOUR *
>
>
>
>
>
> *o*ॐ*m*
>
>
>
>
>
> yoga.vAsiShTha
>
> *VASISHTHA 'S YOGA.TREASURY*
>
> mokSha.upAya
>
> *THE FREEDOM METHOD*
>
>
>
> *Book 4*
>
>
>
> *THE STATE OF BEING*
>
>
>
>
>
>
>
> *O*ॐm
>
>
>
>
>
>
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
>
>
> FM.4.1
>
>
>
> *STHITI—THE STATE OF BEING*
>
>
>
> *VASISHTHA said—*

>
>
>
> अथ.उत्पत्ति.प्रकरणाद् अनन्तरम् इदम् शृणु ।
>
> atha.utpatti.prakaraNAt_anantaram idam zRNu |
>
> स्थिति.प्रकरणम् राम ज्ञातम् निर्वाण.कारि यत् ॥४।१।१॥
>
> sthiti.prakaraNam rAma jJAtam nirvANa.kAri yat ||4|1|1||
>
> .
>

> *Next after **UTPATTI.PRAKARANA, the Book of Outfall,*.t_anantaram idam
> zRNu *listen.to <http://listen.to> the next one,* *STHITI.PRAKARANA. *
>
> *Râma, when it is* *understood *
>
> *you are making* *Nirvâna*
>
> *. *
>
> atha*.&then/so. from/thru/than* utpatti.*Outcome.* prakaraNa.
> *book/treatise.*At_anantara* .immediate .*m
>
> idam.*this.one.* zRNu.*hear/attend.to <http://attend.to> .* sthiti*.condition/state
> .*prakaraNa . *book/treatise.*m,* Raama, *jJAta*.known/understood.*m
> *Nirvaana.*kAri*.maker/doer/causer .* yat*.what/which *
>
> *. *

>
> *jd. derived from #utpad. I read it_as >#pat . utpatti (ut.pat.ti)
> out.fall/fly.ing.
>
> m. ... after the Book of Creation/Beginnings, listen to this book on
> Sthithi (sustenance).
>
> *vlm.p.1. VASISHTHA said:— Attend now Râma, to the subject of existence
> which follows that of production. This knowledge produces nirvANa or utter
> annihilation of the self or soul.
>
> *vlm. ... the subject of Existence, which follows that of Production
> {Birth} ...
>
> sv. ... the exposition of the true nature of world.creation ... the
> sustenance of this world.appearance.
>

> #antara . #*anantara . *having no interior or interval • uninterrupted,

> continuous • immediately adjoining, contiguous • compact, close •• #

> *anantara:* *.m..* a neighbouring rival, a rival neighbour • #*anantaram*

> . contiguousness • Brahma or the supreme soul (as being of one entire

> essence) • #*anantaram* *.ind..* immediately after; afterwards.
>
>
>
> एवम् ताव*त्**_इ*दम् विद्धि दृश्यम् जग*त्**_इ*ति स्थितम् ।

>
> evam tAvat_idam viddhi dRzyam jagat_iti sthitam |
>

> अहम् चेत्य.आ*दि**_**अ*न्.आकारम् भ्रान्ति.मात्रम् असन्.मयम् ॥४।१।२॥

>
> aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||
>
> .
>

> *and so that much you know: *
>
> *that this percept "the World" exists as *
>
> *"I"*
>
> *:*
>
> *a conceptual unembodied measured delusion*
>
> *of an unreal model*
>
> *.*

>
> evam tAvat idam viddhi dRzya.m jagat iti sthitam |= aham cetya.Adi
> an.AkAram bhrAnti.mAtram asat.mayam
>

> *.*

>
> *vwv.Thus, know first this visible world existing as the ego, known
> objects and the like, as formless, mere delusion and consisting of
> unreality.
>
> *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.
>
> *vlm.p.2 Know that the world of phenomena that exists before you, and your
> knowledge of ego or self.existence are only false conceptions of the
> formless nonexistence or emptiness.
>
> *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.
>
>
>
> अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।
>
> akartRkam araGgam ca gagane citram utthitam |
>
> अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न.दर्शनम् ॥४।१।०३॥
>
> adraSTRkam ca_anubhavam anidram svapna.darzanam ||4|1|3||
>
> .
>

> *something*
>
> *without a Painter o&r hir paint*
>
> *in the sky it arises*
>
> *a painting*
>
> *a thing **without a Seer*
>
> *an experience of unsleeping dream.perception*
>
> *…*
>
> *.*

>
> *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.
>
> *m.3 Without_a painter or palette, a painting appears in the sky; and
> without_a seer, unsleeping, these dream.perceptions arise.
>

> * a.kartRkam – *without the Effect of a Doer *a.raGgam ca & *without
> color . *gagane – *in the sky* . citram utthitam – *a painting arises* .
> ca a.draSTRkam – and *without the Affect of a Seer* . anubhavam – *an
> experience of . *a nidram – *unsleeping* – svapna darzanam –
> *dream.perception* –

>
>
>
> भविष्यत्.पुर.निर्माणम् चित्त.संस्थाम् इव_उदितम् ।
>
> bhaviSyat.pura.nirmANam citta.saMsthAm iva_uditam |
>

> मर्कट.अनल.तापान्तम् अस*द् ए*व_अर्थ.साधकम् ॥४।१।०४॥
>
> markaTa.anala.tApAntam asat eva_artha.sAdhakam ||4|1*|*4||
>
> .
>
> *the construction of a city yet.to.be <http://yet.to.be>*
>
> *as.if long.established*
>
> *has happened thru the Affective mind*
>
> *.*
>
> *like monkeys getting.warm beside a painted fire*
>
> *it_is quite notSo yet_achieves its goal*
>
> *.*

>
> bhaviSyat
>
> pura . pura.nirmANa
>
> maana . nirmANa . pura.nirmANa
>

> citta.*affected/affective.Mind.* . citta.saMsthA
>
> saMsthA . citta.saMsthA
>
> iva* . like/as.if .*
>
> udita* . arisen .*

>
> markaTa
>
> anala . anala.tApAnta
>
> tApAnta . anala.tApAnta
>
> markaTa . markaTa.anala.tApAnta
>

> sat . *being.So/real .*. . asat
>
> eva.*indeed/only/so.*
>
> artha* . purpose\meaning/thing .* . artha.sAdhaka
>
> sAdhaka . artha.sAdhaka
>
> .
>
> #bhU . ##bhU (>bhuu) . #*bhaviSyat . *bhaviSyat.pura.nirmANa
>
> *bhaviSyat. *going.to.be/future <http://going.to.be/future> .*
>
> #*pura *. bhaviSyat.pura.nirmANa
>
> *pura .* city/town .*
>
> #mA . #nirmA . #*nirmANa . **bhaviSyat.pura.nirmANa
>
> *nirmANa . *measuring/creation/sonstruction .*
>
> *#bhaviSyat.pura.nirmANa*
>
> *citta.saMstha*
>
> *udita*
>
> *markaTa.anala.tApAnta*
>
> *artha.sAdhaka*
>
> *. *

>
> *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.
>
> *vlm.p.4 It_is like a city in the sky built_and present_in your mind, or
> like shivering apes warming themselves by red clay thinking it to be red
> hot fire. It_is pursuing an unreality.
>
> *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!
>
>
>

> ब्रह्म*णि**_**अ*नन्यद् अन्य.आभम् अम्बु.आवर्तव*द् आ*स्थ्तितम् ।
>
> brahmaNi_ananyat_anya.Abham ambu.Avartavat Asthtitam |
>
> स*द् रू*पम् अपि निःशून्यम् तेजः सौरम् इव_अम्बरे ॥४।१।०५॥
>
> sat.rUpam api ni:zUnyam teja: sauram iva_ambare ||4|1*|*5||
>
> .
>
> *in the brahman.Immensity*
>
> *the non.different seems different*
>
> *appearing like an eddy in the waters*
>
> *:*
>
> *a Such.form altho quite empty like sunlight_in the sky*
>
> .
>
> brahmaNi . *in Brahmaa/Brahman .*
>
> anyat . ananyat
>
> anya*.other .* anyAbham
>
> Abham . anyAbham
>
> aMbu*.water *. ambvAvarta

>
> Avarta . ambvAvarta
>
> vat
>
> Asthtita
>
> sat . sadrUpa
>

> rUpa*.form .* sadrUpa

>
> m api ni:zUnyam x
>
> teja: sauram iva_ambare
>

> *.*

>
> *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.
>
>
>
> रत्न.आभा.पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।
>
> ratna.AbhA.puJjam iva khe dRzyamAnam abhittimat |
>
> गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥
>

> gandharvANAm puram iva dRzyam nityam abhittimat ||4|1*|*6||
>
> .
>
> *it's like a heap of shining jewels in the sky*
>
> *appearing always unsupported like gandharva.City in indra's heaven*
>
> *.*
>
> AbhA . *shine/reflection .*
>
> ratnAbhA* . jewelshine . . jewelshine .*
>
> ratna . *jewel/gem .*
>
> puJja . *heap/multitude . *ratnAbhA.puJja
>
> kha*.peronal.space/sky <http://peronal.space/sky> .*
>
> dRzyamAna* . see/sensing .*
>
> bhitti . *wall .* abhitti . *wallless .*
>
> *of the Gandharvas . * .
>
> pura .* city/town .* .

>
> dRzya .
>
> nitya .
>
> mat . abhittimat
>
> .
>

> *ratna.AbhA.puJja *
>
> *kha *
>
> *dRzyamAna *
>
> *abhittimat *
>
> *gandharvANAm puram iva *
>
> *dRzya *
>
> *nityam *
>
> *abhittimat *
>
> *. *

>
> #puJja –m.. (mostly ifc.) a heap, mass, quantity, multitude MBh. ••
> #puJjaya – Nom. vb. – to heap.
>
> *AB. ... abhittimat_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.
>

> *. *
>
> *in the brahman.Immensity*
>
> *the non.different seems different*
>
> *appearing like an eddy in the waters*
>
> *:*
>
> *a Such.form altho quite empty like sunlight_in the sky*

>
>
>
> मृगतृष्ण.अम्बु_इव.असत्यम् सत्यवत्.प्रत्यय.प्रदम् ।
>
> mRgatRSNa.ambu_iva.asatyam satyavat.pratyaya.pradam |
>
> संकल्प.पुरवत् प्रौढम् अनुभूतम् असन्.मयम् ॥४।१।०७॥
>

> saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1*|*7||
>
> .
>
> *like mirage.water*
>
> *it_is not.So*
>
> *but gives the impression it_is So*
>
> *like an imagined city as growing experience*
>
> *of an unreal model*
>
> *.*

>
> mRgatRSNa.ambu_iva.asatyam satyavat.pratyaya.pradam | saMkalpa.puravat
> prauDham anubhUtam asat.mayam ||
>

> *. *

>
> mRgatRSNa.ambu_iva.a.satyam satyavat.pratyaya.pradam saMkalpa.puravat
> prauDham anubhUtam a.san.mayam
>
> .
>
> *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.
>
> *vwv.1381.y4.1.7+12. It_is unreal like the water of a mirage producing the
> notion of reality. It_is experienced like a kingdom of the fancy, unreal
> and insubstantial.
>
>
>
> कथ.अर्थ.प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।
>
> katha.artha.pratibhAna.Atma na kvacit sthitam asthitam |
>

> निःसारम् अ*पि**_**अ*तीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥
>
> ni:sAram api_atIvAnta: sAram svapna.acala.upamam ||4|1*|*8||
>
> .
>
> *the projective Self in our Tales is no*t_a*nyhow*
>
> *existent or non. existent *
>
> *neither here nor there *
>
> *tho insubstantial yet more substantial than Dream Mountain*
>
> *. *

>
> katha.artha.pratibhAna.Atma na kvacit sthitam asthitam | ni:sAram
> api_atIvAnta:
>
> sAram svapna.acala.upamam
>
> .
>
> *m. It_is a luminous reflective fable with no existence anywhere and
> anytime. It_is sapless. Yet_it_is firm like a dream.mountain.
>
> *vlm. 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.
>
>
>
> भूत.आकाशम् इव_आकार.भासुरम् शून्य.मात्रकम् ।
>
> bhUta.AkAzam iva_AkAra.bhAsuram zUnya.mAtrakam |
>
> शरत्.अभ्रम् इव_अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥
>

> zarat.abhram iva_agrastham alam akSayam akSatam ||4|1*|*9||
>
> .
>
> bhUta.AkAzam iva . *like elemental space* =
>
> AkAra.bhAsuram . *ra*di*ant with forms = *
>
> zUnya.mAtrakam . *a formation of emptiness = *
>
> zarad.abhram iva . *like an autumn cloud = *
>
> agrastham . *stan*di*ng before = *
>
> alam . *enough = *
>
> akSayam . *undecaying *=
>
> akSatam – *undecayed. *

>
> .
>
> *AB. avAG.mukhI.kRta.indra.nIla.mahA.kaTAha.AkAra.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.
>
> #bhU . #bhUta . #bhUtAkAza . When someone asked Ramana, 'It_is said that
> cidAkAza itself is . #AtmasvarUpa (image of AtmA) and that we can view it
> only with the help of the mind. How can we see it_if the mind has
> subsided?', Bhagavan replied: 'If the sky is taken as an illustration it
> must be stated to be of three varieties, #cidAkAza, #cittAkAza, and

> #bhUtAkAza. The natural state is called *cid*AkAza, the I.feeling that_is
> born from cidAkAza is *citt*a.AkAza. As that cittAkAza expands and takes
> the shape of all the #bhUta.s (elements) this is all *bhUt*a.AkAza. When

> the cittAkAza which is consciousness of the self ("I") does not see the
> cidAkAza but sees the bhUtAkAza, it_is said to be #mano AkAza and when it
> leaves mano AkAza and sees cid.AkAza it_is said to be #cin.maya (pure
> consciousness). The subsiding of the mind means that the idea of
> multiplicity of objects vanishes and the idea of oneness of objects
> appears. When that_is achieved everything appears natural.'
>
> #bhAs . #bhAsura .mfn.. shining, radiant, bright, splendid _rAjat. &c. •
> terrible, Lex.
>
> #kaT – to encompass, contain . #kaTAha –m..a frying.pan, cauldron, wok.
>

> * bhUta.AkAzam iva . *like elemental space* = AkAra.bhAsuram . *ra*di*ant
> with forms = *zUnya.mAtrakam . *a formation of emptiness = *zarad.abhram
> iva . *like an autumn cloud = *agrastham . *stan*di*ng before = *alam . *enough
> = *akSayam . *undecaying *= akSatam – *undecayed. *

>
>
>
> वर्णः व्योम.मलस्य_इव दृश्यमानम् अवस्तुकम् ।
>
> varNa: vyoma.malasya_iva dRzyamAnam avastukam |
>
> स्वप्न.अङ्गनारत.आकारम् अर्थ.निष्ठम् अनर्थकम् ॥४।१।१०॥
>
> svapna.aGganArata.AkAram artha.niSTham anarthakam ||4|1|10||
>
> .
>

> *the color* of the clou*di*ng sky is something insubstantial, seen!*
>
> *or, like a sleepwalker's wet dream, a purposeless non.entity*
>
> *.*
>
> *of the *varNa*.*: vyoma*.spacious.sky..*mala*.*sya iva* . like/as.if .*
> dRzyamAna* . seeing .*m avastuka* . an insubstantiality .*m = svapna* .
> dream .*aGgana* . girl/woman . *Â = *a/A.*rata*.*AkAra
> *.embodiment/formation.*m artha* . purpose\meaning/thing . *niSTha*.*m
> anarthaka*.*m
>
> *. *
>
> .*varNa: vyoma.malasya iva – *like the color of the clou*di*ng sky* – VLM

> reads mala as blue. I read it_as an impure thing, or a pervading secretion.
> this suggests clouds, appearing as they thicken.
>
> * a sleepwalker's wet dream . aGgana = walking/waking; aGgana.rata,
> 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; .Arata, 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
>
> *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.
>
>
>
> चित्र.उद्यानम् इव_उत्फुल्लम् अरसम् सरसाकृति ।
>
> citra.udyAnam iva_utphallam a.rasam sarasAkRti |
>
> प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥
>
> prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||
>
> .
>

> citra.udyAnam iva utphallam *it's like a pictured pleasure.garden bearing
> fruit *
>
> a.rasam sarasa.AkRti *an essenceless essenceful form *
>
> prakAzam api nistejas *a heatless ra*di*ance *
>
> citra.arka.anala.vat sthitam
>
> *situate in pictured solar flame*
>
> *. *

>
> *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.11.12 It_is a painting on void like the colours of a rainbow.
>
>
>
> अनुभूतम् मनोराज्यम् इव_असत्यम् अवास्तवम् ।
>
> anubhUtam manorAjyam iva_a.satyam a.vAstavam |
>
> चित्र.पद्म.आकर इव सार.सौगन्ध्य.वर्जितम् ॥४।१।१२॥
>
> citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||
>
> .
>

> *it_is unreal and untrue being experienced as the kingdom of the mind*
>
> *.*
>
> *it's a painted lotus lacking any scent*
>
> *.*
>
> anubhUtam manorAjyam iva . *experienced as the mind's domain . *asatyam .
> *unreal* . avAstavam . *insubstantial = *

>
> citra.padma.Akara* iva sAra.saugandhya.varjitam ||4|1|12||
>
> .
>
> anubhUta
>
> manorAjya
>

> satya*.really.so/true <http://really.so/true>.* . asatya
>
> vastu*.substantial.reality+* .vAstava . avAstava
>
> citra.*image/picture . *
>
> padma*.lotus+*
>
> AkAra*.embodiment/formation.*

>
> sAra
>
> saugandhya
>
> sAra.saugandhya
>
> varjita
>
> sAra.saugandhya.varjita
>
> .
>
> *vwv.1381. It_is experienced like a kingdom of the fancy, unreal and
> insubstantial.
>
> *m.12 It_is like the rainbow that shines in the sky with its many colors,
> insubstantial, the net of the Godking Indra!
>
> *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.
>
>
>
> शून्ये प्रकचितम् नाना.वर्णम् आकारित.आत्मकम् ।
>
> zUnye prakacitam nAnA.varNam AkArita.Atmakam |
>
> अपिण्ड.ग्रहम् आशून्यम् इन्द्र.चापम् इव_उत्थितम् ॥४।१।१३॥
>
> a.piNDa.graham AzUnyam indra.cApam iva_utthitam ||4|1|13||
>
> .
>

> *projected in the emptiness*
>
> *in many colors*
>
> *something embo*di*ed*
>
> *not taking a solid form*
>
> *empty thruout*
>
> *has arisen*
>
> *like a rainbow*
>
> *.*
>
> *whin the* zUnya*.empty/void*.e prakacita.m nAnA.*various*.varNa.
> *class\letter/color*.m AkArita.Atmaka.m a.*non*.piNDa.*Lump*.graha*.x.*m
> AzUnya*.x.*m indra.*lord\Indra.the.Crafty*.cApa*.x.*m iva.*like/as.if*
> utthita.*risen.high/prominent\sprung.from/occurred/manifest*.m

>
> .
>
> prakacita
>
> AkArita
>
> Atmaka
>
> graha
>
> AzUnya
>
> indra
>
> cApa
>

> *. *

>
> *vwv.1382.y4.1.13. It_is shining in the void, having manifold hues, with a
> form called into being. Not taking a solid form and void all around, it has
> risen like a rainbow (which is illusory appearance).
>
> *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.
>
>
>

> परामर्शेन शुष्य*द्भिः* *भू*त.पेलव.पल्लवैः ।

>
> parAmarzena zuSyadbhi: bhUta.pelava.pallavai: |
>
> कृतम् जडम् असारात्म कदली.स्तम्भ.भासुरम् ॥४।१।१४॥
>
> kRtam jaDam asArAtma kadalI.stambha.bhAsuram ||4|1|14||
>
> .
>

> parAmarzena – *by careful judgment *=
>
> zuSyadbhi: – *by drying = *
>
> bhUta.pelava.pallavai: – *creature=delicate.sprouts *=
>
> kRtam jaDam –* made dumb =*
>
> a.sArAtma – *a saplessness =*
>
> kadalI.stambha.bhAsuram . *plantain.stump=splendor*
>
> *. *

>
> *AB. parasya paramAtmana Amarzena ISad.vicareNa api| parasya anyasya
> vAyvAtapajanAderA.marzena IShad.abhidhena api ca| kadalI.stambha:
> kadalI.taru:
>
> *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.13.16 It_is like a widespread fog; when you try to grasp it, it_is
> nothing.
>
>
>
> स्फुरित.ईक्षण.दृष्ट.अन्धकार.चक्रक.वर्तनम् ।
>
> sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam |
>

> अत्यन्तम् अभव*त्* *रू*पम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥

>
> atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||
>
> .
>
> sphurita.IkSaNa.dRSTa.andhakAra.cakraka.vartanam .
>

> *vibrant.sight*.*seen.*in.*blindmaking.*darkness.cakraka.vartanam =
>
> atyantam . *endlessly = *
>
> abhavad.rUpam api . *tho un.becoming.Form = *
>
> pratyakSavat sthitam . *seated as.witness/in.evidence = *

>
> *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.13.16 It_is like a widespread fog; when you try to grasp it, it_is
> nothing.
>
>
>

> वार्.बुद्बुदम् इव_आभोगि शून्यम् अन्तः स्फुर*त्* *व*पुः ।

>
> vAr.budbudam iva_Abhogi zUnyam anta: sphurat vapu: |
>

> रस.आत्मकम् च_अपि_अरसम् अविच्छिन्न*.**क्ष*य.उदयम् ॥४।१।१६॥

>
> rasa.Atmakam ca_api_arasam a.vicchinna.kSaya.udayam ||4|1|16||
>
> .
>

> vAr.budbudam iva – *like a water.bubble *=
>
> *in/when* Abhoga.i
>
> *in/when* abhoga.i
>
> zUnyam anta: . *empty within = *
>
> sphurad vapu: . *projecting the vapus.body = *
>
> rasa.Atmakam ca api a.rasam .* with rasa.feeling though without_it = *

>
> 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.13.16 It_is like a widespread fog; when you try to grasp it, it_is
> nothing.
>
>
>
> नीहार इव विस्तारि गृहीतम् सन् न किम्.चन ।
>
> nIhAra* iva vistAri gRhItam san_na kim.cana |
>
> जड.शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥
>
> jaDa.zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||
>
> .
>

> nIhAra iva vistAri *when it has spread like fog *
>
> gRhItam san na kim.cana *not to be grasped anyhow *
>
> jaDa.zUnya.Aspadam *an inert & empty abode *
>
> zUnyam keSAmcit paramANu.vat *empty of anything whatever like the

> Superatom. *
>
> *m.17 It_is widely spread like fog. It_is full of voids and tiny elements.
>
> *vlm.17. The 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.17.18 Some philosophers treat this as inert substance or void or the
> aggregate of atoms.
>
>
>

> किम्चि*d भू*तम*यः**_**अ*स्मि_इति स्थितम् शून्यम् अभूतकम् ।

>
> kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |
>

> गृह्यमा*णः**_**अ*पि_असद् रू*पः **नि*शाचर इवास्थितः ॥४।१।१८॥

>
> gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||
>
> .
>

> kiMcit . *what/who.ever=anything .* bhUta*.xx.*maya*.made/composed.of.*:
> asmi*.I.am+* iti*.so/thus .* sthita.*situate.*m zUnya .* empty/void.*m
>
> bhUabhUta. bhUta.abhUta.abhUtaka.m =
>
> gRhya.mANa: api *tho grasping *
>
> a.sat.rUpe *in unreal form *
>
> nizAcara_iva *like a Nightrover *

>
> sthita. asthita.Asthita.
>
> 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.17.18 Some philosophers treat this as inert substance or void or the
> aggregate of atoms.
>
>
>

> *RÂMA** inquired—*

>
>
>
> महाकल्प.क्षये दृश्यम् आस्ते बीज इव_अङ्कुरः ।
>
> mahAkalpa.kSaye dRzyam Aste bIja* iva_aGkura: |
>
> परे भूय* उदेति_एतत् तत एव_इति किम् वद ॥४।१।१९॥
>
> pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||
>
> .
>

> mahAkalpa.kSaye dRzyam – *at the end of a Great Kalpa Age, a dRshya
> Percept *=
>
> Aste bIje – *abides in the seed = *
>
> iva aGkura: –* 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:...
>
>
>
> एवम्.बोधाः किम् अज्ञाः स्युर् उत ज्ञा इति च स्फुटम् ।
>
> evam.bodhA: kim ajJA: syu:_uta jJA* iti ca sphuTam |
>

> यथाव*त्* *भ*गवन् ब्रूहि सर्व.संशय.शान्तये ॥४।१।२०॥

>
> yathAvat bhagavan brUhi sarva.saMzaya.zAntaye ||4|1|20||
>
> .
>

> evam.bodhA: . *so realized = *
>
> kim ajJA: syu: . *are they non.Knowers = *
>
> uta jJA iti ca sphuTam . *or are they clearly Knowers = *
>
> yathAvad bhagavan brUhi . *this much, Sir bhagavan, tell *me* = *
>
> sarva.saMzaya.zAntaye . *so as to resolve all doubts*
>
> *. *

>
> *m.20 O Bhagwan, area those who have this knowledge_ajnanis’ 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?
>

> * evam.bodhA: . *so realized = *kim ajJA: syu: . *are they non.Knowers = *uta
> jJA iti ca sphuTam . *or are they clearly Knowers = *yathAvad bhagavan
> brUhi . *this much, Sir bhagavan, tell *me* = *sarva.saMzaya.zAntaye . *so
> as to resolve all doubts. *
>
>
>
> *VASISHTHA replied—*
>
>
>
> इदम् बी*जे**_**अ*ङ्कुर इव दृश्यम् आस्ते महाशये ।

>
> idam bIje_aGkura* iva dRzyam Aste mahAzaye |
>
> ब्रूते य एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥
>
> brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||
>
> .
>

> idam bIje aGkura iva – *this seed, as a shoot* =
>
> dRzyam Aste – *would be a worldly Percept *
>
> mahAzaye brUte ya: evam *when a great person whoever says so *
>
> a jJa tvam *is without effective Wisdom*
>
> etat tasya asti zaizavam – *this.one about.That_is a baby*
>
> *. *

>
> *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!
>

> मह् #mah . #*mahAzaya:* . "great receptacle", the ocean • adj. . having a

> noble disposition, high.minded, liberal • m. . a respectable person,
> gentleman (sometimes a term of respectful address = Sir, Master) +
>
>
>

> शृ*णु**_**ए*तत् किम् असम्बन्धम् कथम् एतद् अवास्तवम् ।

>
> zRNu_etat kim asambandham katham etat_avAstavam |
>

> विपरी*तः**_**बो*ध एष*वक्तुः श्रो*तुः**_**च* मोह.कृत् ॥४।१।२२॥

>
> viparIta:_bodha* eSa*vaktu: zrotu:_ca moha.kRt ||4|1|22||
>
> .
>

> zRNu etat – *now hear this = *
>
> kim a.sambandham . *what_is this non.attachment? = *
>
> katham etat_a.vAstavam – *how is it_insubstantial? = *

>
> viparIta: bodha_eSa_vaktu: zrotu: 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.22.23 This is pure ignorance, O Rama. It_is a totally perverted view
> which deludes both the teacher and the hearer.
>
>
>

> बीजे किल_अङ्कुर इव जग*द् आ*स्त इति_इह या ।

>
> bIje kila_aGkura* iva jagat Asta* iti_iha yA |
>
> बुद्धिः सा सत्.प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥
>
> buddhi: sA sat.pralApa.artham mUDhA zRNu katham kila ||4|1|23||
>
> .
>

> bIja*.seed.*e kila* . probably/surely .* aGkura* . shoot .* iva* .
> like/as.if .* jagat.*world. *Aste*.*
>
> iti*.so/thus .* iha . *here . *yA . *which f. .* buddhi*.intellect+*: sA*.she\it
> .* sat . *being.So/real .*.
>
> pralApa*.*artha*.*m . mUDhA*.* zRNu.*hear/attend.to <http://attend.to> . *
> katham*.¿how+* kila* . probably/surely*
>
> *. *

>
> *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.22.23 This is pure ignorance, O Rama. It_is a totally perverted view
> which deludes both the teacher and the hearer. *

>
> *AB. kiMca bije 'Gkura iva pralaye jagad asti_iti dRSTAnto viSama: | ...
> pralaye jagatsattve ... ||4|1|
>

> **part. #*kila* *.ind..* (a particle of asseveration or emphasis) indeed,

> verily, assuredly; (or of explanation) namely &c.; "so said", "so
> reported", pretendedly; (kila is usually preceded by the word on which it
> lays stress; it may imply "probably", "possibly", "agreement", "dislike",
> "falsehood", "inaccuracy", and" Reason.") •.• <sakAzam tatra gaccha tvam
> tasmai kulaguru: kila | vasiSTha.Akhyo muni.zreSTha: ... ||4|1|> y7185.012.

> •• *kilakilA – *an onomatopoetic expression of joy; •.• "Yahoo!" in its
> predigital sense.
>
> #*As* . 2 cl. 2. A. #Aste (and #Asate AV.11,8,32, &c.; Impv. 2. sg.

> #Assva, #Asva, and #Asasva; 2. pl. #Adhvam; p. AsAna, Asat [R.], and #AsIna
> [see below]; #AsAm.cakre [_pAN. 3.1, 87]; #AsiSyate; #AsiSTa; #Asitum) . to
> sit, rest, lie RV. &c.; to be present; to exist; to dwell in; to continue
> doing anything, to last; (it_is used in the sense of"continuing", with a
> participle, adj., or subst. e.g. etat sAma gAyann Aste, "he continues
> singing this verse"; with an indeclinable participle in tvA, ya, or am e.g.
> upa.rudhya arim AsIta, "he should continue blockading the foe"; with an
> adverb e.g. tUSNIm Aste, "he continues quiet"; sukham Asva, "continue
> well"; with an inst. case e.g. sukhenAste, "he continues well"; with a dat.
> case e.g. AstAm tuSTaye, "may it be to your satisfaction"): Caus. Asayati,
> to cause any one to sit down Comm. on pAN.: Desid. A. #AsisiSate ib. •• #As

> . #*Aste* . impft. [2] md. sg. 3 [ā:_2
> <http://sanskrit.inria.fr/DICO/10.html#aas%232>] • impft. [2] ac. pl. 2 [
> a:_1 <http://sanskrit.inria.fr/DICO/7.html#as%231>].

>
>
>
> बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय.गोचरम् ।
>
> bIjam bhavet svayam dRzyam citta.Adi.indriya.gocaram |
>
> यव.धान.आदि.धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥
>
> yava.dhAna.Adi.dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||
>
> .
>

> bIjam bhavet svayam dRzyam – *the seed itself becomes perceptible* .
> citta.Adi.indriya.gocaram – *in the sensory field of the Affective
> instrument = *
>
> yava*.*dhAna*.*Adi.dhAna*.*yAni* . *yukta*.*: patra*.*aGkura*.*udbhava*.*:

>
> .
>
> *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.
>
>
>
> मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्याद् अतितराम् अणु ।
>
> mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |
>

> बीजम् त*त्* *भ*वितुम् शक्तम् स्वय*म्भूः* *ज*गताम् कथम् ॥४।१।२५॥

>
> bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||
>
> .
>

> *what_is beyond manas the Mind & the six indriya.Organs*
>
> *would be a transcenden*t_a*Nu*Atom*
>
> *:*
>
> *less than atomic*
>
> *—*
>
> *how can that become the seed of the Self.Born,*
>
> *or the becoming of the world*
>
> *?*

>
> mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |
>
> bIjam tat_bhavitum zaktam svayambhU:_jagatAm katham
>

> *. *

>
> * an aNu.Atom is the subtle equivalent of a physical atom which
>
> as paramaNu.Superatom matches the Singularity in which the Big Bang begins.
>
> *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.
>
> *vlm.25. 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?
>
>
>
> आकाशाद् अपि सूक्ष्मस्य परस्य परमात्मनः ।
>
> AkAzAt_api sUkSmasya parasya paramAtmana: |
>
> सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥
>
> sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||
>
> .
>

> *of what_is subtler.even than Space*
>
> *the Absolute transcendent Self*
>
> *there's nothing to be grasped*
>
> *:*
>
> *in what_is All*
>
> *where does a Seed become and how*
>
> *?*
>
> AkAza.At_api sUkSma.sya .. *Of the subtler.than.Space
> <http://subtler.than.Space> .* para.sya *@ the *paramAtma*.Absolute.Self.*na:
> =
>
> sarva.Akhya.anupalambha.*xx.*sya
>
> sarva.AkhyAn_upalambha.*xx.*sya
>
> kIdRzI bIjatA katham
>
> *. *

>
> *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?
>
> *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?
>

> #labh . ##*labh .,* pp. {labdha} (q.v.) catch, seize; [[&.,]] meet with,

> find; obtain, get, receive; be capable of or able to, succeed in (dat. or
> infin.); possess, have, enjoy; perceive, know, learn, understand. P. be
> caught etc., be allowed or permitted; result, follow. C. {lambhayati} cause
> to take or receive (2 acc. or acc. of pers. & instr. of th.); get, obtain,
> find out, learn. D. {li3psate (.ti)} wish to catch or obtain. .. {anu}
> catch or seize from behind. {abhi} seize, touch, get, attain. D. wish to
> catch or seize. {A} catch, seize, touch, take hold of (esp. the sacrificial
> animal to kill it); undertake, begin; gain, acquire, get, attain. C. cause
> to seize, touch, or begin. D. wish to touch or kill. {anvA} seize or touch
> (from behind); hold or stick to (acc.). {upA} touch, also = C. reproach,
> blame. {samA} take hold of, seize, touch, get, obtain, rub over, anoint.

> *{upa}* catch, meet with, find, obtain (P. fall to one's share), recover;

> conceive ({garbham}); perceive, learn, ascertain, understand, know as (2
> acc.). C. let have or know. {pratyupa} receive back, recover. {samupa}
> get, obtain; learn, understand. {pra} seize; take hold of, get, obtain,
> also = C. take in, dupe, fool, mock. {vipra} = prec. C. {prati} receive
> back, recover, get, obtain; get_it_i.e. be punished; perceive, learn,
> understand, know as (2 acc.); wait for, expect. {vi} take asunder or away;
> get, procure; cede, surrender, yield. C. let_a pers. have a th. (2 acc.).
> {sam} wrestle or struggle with (instr.), take hold of one another; obtain,
> receive +
>
>
>

> तत् सूक्ष्मम् अस*द् आ*भासम् अस*द् ए*व *हि_**अ*तादृशम् ।

>
> tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |
>

> कीदृशी बीजता तत्र बीज.अभावे कु*तो ऽ*ङ्कुरः ॥४।१।२७॥

>
> kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||
>
> .
>

> *that subtle unSuch.appearance*
>
> *which is only unSuchness*
>
> *is not_anything like That*
>
> *—*
>
> *what sort of seedness would there be in That*
>
> *?*
>
> *and*
>
> *lacking a seed*
>
> *where would the sprout come.from*
>
> *?*

>
> tat sUkSmam asat AbhAsam asat eva hi_atAdRzam kIdRzI bIjatA tatra
> bIja.abhAve kuta:_aGkura:
>
> .
>
> *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.
>
> *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?
>
>
>
> गगन.अङ्गाद् अपि स्वच्छे शून्ये तत्र परे पदे ।
>
> gagana.aGgAt_api svacche zUnye tatra pare pade |
>

> कथम् सन्ति जग*त्* *मे*रु.समुद्र.गगन.आदयः ॥४।१।२८॥

>
> katham santi jagat meru.samudra.gagana.Adaya: ||4|1|28||
>
> .
>

> *if it's like the empty sky itself on a clear day*
>
> *there in the Higher State*
>
> *how can there be this world, Mount.meru & the ocean & the sky*
>
> *?*
>
> *from/thru/than* gagana*.sky.*aGga*. body/limb.*At_api.*even/tho .
> in/when* svaccha . *very.clear**.*e . zUnya .* empty/void**.*e tatra*.there/then
> . in/when* para.*beyond/high . *pada.*state/condition.*e = katham*.¿how .*
> santi . .*they.are . *jagat . *world.Meru.*samudra . .*ocean.*gagana
> *.sky.*Adaya:.*&c.s*
>
> *. *
>
> *gagana . *gaganAGga
>
> *aGga . *gagana.aGga.
>
> *svaccha *
>
> *. *

>
> *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?
>
>
>

> न किम्चि*द्.व*त् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।

>
> na kimcit.vat katham kimcit tatra_Aste vastu vastuni |
>
> अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥
>
> asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||
>
> .
>
> na kimcidvat kathaM kiMcit
>

> if it's *not like anything how is i*t_a*nything? *
>
> tatra – *there = *
>
> Aste vastu . *it would be substantial = *
>
> vastuni .* (if) in substance = *
>
> *cet* tat_asti –*That_is *=
>
> katham tatra . *how there = *
>
> vidyamAnam . *evident = *
>
> na dRzyate* – is it 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?
>

> #vid . #*vidyamAna* . (Pass. pr. p) . "being known to be", existent, evident
> • *.tA*, *.tvam* • v.*mati* – "presence of mind" . having understanding,
> wise. § #*avidyamAna.* . pr. Pass. p.), not present or existent, absent

> *Mn.&c. • .tA . the not being present Comm. on Nyayad.
>
>
>

> न किम्चि*द् आ*त्मनः किम्चित् कथम् एति कु*तो ऽ*थ वा ।

>
> na kimcit Atmana: kimcit katham eti kuta:_atha vA |
>

> शून्य.रूपा*त्* *घ*ट.आकाशा*त्* *जा**तो ऽ*द्रिः क्व कुतः कदा ॥४।१।३०॥

>
> zUnya.rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||
>
> .
>

> *not.anything is by.nature anything.else*
>
> *: *
>
> *how does it come to be? *
>
> *or rather why? *
>
> *from being empty.of.form *
>
> ghaTa.AkAzAt – *from that pot.space <http://pot.space> =*
>
> jAta: adri: – *a mountain rises =*
>
> kva kuta: kadA – *where? whence? when? *
>
> .
>
> *not.anything is by.nature anything.else*
>
> *: *
>
> *how does it come to be? *
>
> *or rather why? *
>
> *from being empty.of.form *
>
> ghaTa.AkAzAt – *from that pot.space <http://pot.space> =*
>
> .
>
> na kimcit Atmana: . *not_anything @self . *
>
> kimcit katham eti . *to anything how does it go? . *
>
> kuta:_atha vA = *or whence next . *
>
> zUnya.rUpAt ghaTa.AkAzAt . *from empty.form pot.space <http://pot.space>
> . *
>
> jAta: adri: – *a mountain has risen =*
>
> kva kuta: 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.30.32 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 kimcid Atmana: kimcit – Not_anything of/by itSelf is anything = katham
> eti – How does it go/happen? = kuta: atha vA – or rather whence? =
> zUnya.rUpAd – from being empty.of.form = ghaTa.AkAzAt – from that
> pot.space = jAta: adri: – a mountain rises.. = kva kuta: kadA – where?
> whence? when?
>
>
>
> प्रतिपक्षे कथम् किम्चिद् आस्ते छाया तपे यथा ।
>
> pratipakSe katham kimcit Aste chAyA tape yathA |
>
> कथम् आस्ते तमो भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥
>
> katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||
>
> .
>

> *for*
>
> *how can opposites coexist*
>
> *?*
>
> *there is no shadow in a fire*
>
> *—*
>
> *no darkness in the sunlight*
>
> *& *
>
> *snow won't fuel a fire*
>
> *. *

>
> *m.31 How 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?
>

> *jd.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?*
>
>
>
> मे*rur आ*स्ते कथम् अणौ कुतः किम्चिद् अनाकृतौ ।

>
> meru: Aste katham aNau kuta: kimcit_anAkRtau |
>
> तत्.अतत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥
>
> tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||
>
> .
>

> *how can Mount.meru be in an atom*
>
> *?*
>
> *how can anything be in the formless*
>
> *?*
>
> *where's the equality of that & not.that*
>
> *? *
>
> *they're like shadow & light*
>
> *!*

>
> meru: Aste katham aNau .
>
> kuta: kimcit_anAkRtau |
>
> tat.a.tat=rUpayo: aikyam x
>

> kva chAyA tapayo: iva *.* *x *
>
> *. *
>
> *Mount.Meru .* Aste katham
>
> aNau*.* . kuta: kimcit_anAkRta*.*u = tat*.*a*.*tat=rUpa*.*yo: aikya*.*m .
> kva chAyA*.* tapayo:*.* iva *.* *x *
>
> *. *

>
> *vwv.1517 ... Where is the identity between those of the nature of That
> (or Reality) and not.That (or unreality), as between shadow and sunshine?
>
> *m.32. How 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.
>
> *sv.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?
>
> meru:_Aste katham aNau kuta: kimcit_anAkRtau |
>
> tad.a.tad=rUpayo:_aikyam kva c.chAyA tapayo:_iva
>
>
>
> स.आकार.वट.धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।
>
> sa.AkAra.vaTa.dhAna.AdAu aGkurA: santi yuktimat |
>

> न_आकारे त*n.म*हा.आकारम् जगद् अस्ति_इति_अयुक्तिकम् ॥४।१।३३॥

>
> na_AkAre tat.mahA.AkAram jagat_asti_iti_a.yuktikam ||4|1|33||
>
> .
>
> sa.AkAra.vaTa.dhAna.Adau – with.form.banyan.dhAna.&c
>

> aGkurA: – *sprouts = *
>
> santi yuktimat – *being conjoined *=
>
> na.AkAre = *not_in form = *
>
> tan.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).
>
> *m.33 In 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?
>
> *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.
>
>
>
> देश.अन्तरे यत्_च नर.अन्तरे च
>
> deza.antare yat ca nara.antare ca
>
> बुद्धि.आदि.सर्व.इन्द्रिय.शक्ति.दृश्यम् ।
>
> buddhi.Adi.sarva.indriya.zakti.dRzyam |
>
> न.अस्ति_एव तत् तत्.विध.बुद्धि.बोधे
>
> na.asti_eva tat tat.vidha.buddhi.bodhe
>
> न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥
>
> na kimcit_iti_eva tat ucyate ca ||4|1|34||
>
> .
>

> deza.antare yat ca – *and what_in *di*fferent 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_i*s not even That *
>
> tad.vidha.buddhi.bodhe *when intellectually realized as a mode of That *
>
> na kimcit_ity eva *nor anything whatever *
>
> tat ucyate ca – *That_is called. *
>
> .
>
> *vlm.p.34 We see the same organs of sense and their sensations in all men

> in every country, but there is no uniformity in men’s understandings, nor
> can there be any reason assigned to this difference.
>
> *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 something, 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.
>
> *m34 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.
>
> *sv.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.
>

> * deza.antare yat ca – *and what_in *di*fferent places *= nara.antare ca –*
> and in *di*fferent people = *
>
> buddhi.Adi.sarva_indriya.zakti.dRzyam – *is
> Intellect.&c.all.organ.power.perceived *= na asti eva tat_i*s not even
> That . *tad.vidha.buddhi.bodhe *when intellectually realized as a mode of
> That . *na kimcit_ity eva *nor anything whatever . *tat ucyate ca – *That_is
> called. *

>
>
>
> कार्यस्य तत् कारणताम् प्रयातम्
>
> kAryasya tat kAraNatAm prayAtam
>

> वक्ति_इति *यस् त*स्य विमूढ.बोधः ।

>
> vakti_iti ya:_tasya vimUDha.bodha: |
>
> कैः_नाम तत्.कार्यम् उदेति तस्मात्
>
> kai:_nAma tat.kAryam udeti tasmAt
>
> स्वैः कारणाद्यैः सहकारि.रूपैः ॥४।१।३५॥
>
> svai: kAraNAdyai: sahakAri.rUpai: ||4|1|35||
>
> .
>

> kAryasya *of an Effect *
>
> tat.kAraNatAm *that.Causality *
>
> prayAtam *is Effective *
>
> vakti_iti ya: *who says so *
>
> tasya vimUDha.bodha: *his muddled understan*di*ng *
>
> kai:_nAma *by what ones namely *
>
> tat.kAryam udeti tasmAt *that.effec*t_a*rises from That *
>
> svai: kAraNa.Adyai: *with its own Causality *
>
> sahakAri.rUpai: *with contributing forms*
>
> *. *

> जगत् त*द् ए*तत् स्थितम् इ*ति**_**अवे*हि ॥४।१।३६॥

>
> jagat tat etat sthitam iti_avehi ||4|1|36||
>
> .
>

> dur.buddhibhi: – *by those of little Intellect *
>
> kAraNa.kArya.bhAvam *the feeling of Cause & Effect *
>
> kAri/abhavam* in the absence of a Doer*
>
> saMkalpitam
>
> is *conceived *
>
> dUratare *in the most remote *
>
> vyudasya
>
> tat eva *Tha*t_a*lone *
>
> tat.satyam *that.is.so <http://that.is.so> *
>
> an.Adi.madhyam *without beginning or middle *
>
> jagat tat *the world is That *
>
> etat sthitam iti
>
> *situate as this *
>
> avehi . know*. *

>
> uda.water
>
> vyuda.waterless.
>
> .
>
> *AB. ... dUram vyudasya mithyA_iti nirasya yat ...
>
> *vlm.36. 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.
>
> *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.*
>
> *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.
>
>
>

> *.*
>
> *o*ॐ*m*

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

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0

> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>

> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a: *bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया.इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM4002 ON CONCURRENT CAUSES 1.OC30 .z25
>
>
> https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*

>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Thu, Oct 24, 2019 at 9:02 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>>
>>
>> fm4001 1.oc28-29 sthiti—The STATE of Being .z36
>>
>>
>> https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28-29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0
>>
>>
>>
>>
>>
>> yoga.vAsiShTha
>>

>> *Vasishtha 's Yoga.Treasury *
>>
>> mokSha.upAya
>>
>> *THE FREEDOM METHOD*

>>
>>
>>
>> Book 4
>>
>> The STATE of Being
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *[image: image not displayed]*
>>
>>
>>
>>
>>
>>
>>
>> *Canto 4.1*
>>
>>
>>
>>
>>
>> *Vasishtha said—*
>>
>> 4.1.1
>>
>> *अथोत्पत्तिप्रकरणादनन्तरमिदम् शृणु । स्थितिप्रकरणं राम ज्ञातं निर्वाणकारि
>> यत् ॥४।१।१॥*

>>
>> vv
>>
>> अथ.उत्पत्ति-प्रकरणात्_अनन्तरम् इदम् शृणु ।
>>
>> atha.utpatti-prakaraNAt_anantaram idam zRNu |
>>
>> स्थिति-प्रकरणम् राम ज्ञातम् निर्वाण-कारि यत् ॥४।१।१॥
>>
>> sthiti-prakaraNam rAma jJAtam nirvANa-kAri yat ||4|1|1||
>>
>> .
>>

>> *you have heard*
>>
>> *utpatti-prakaraNa,*
>>
>> *the Book of Outfall*
>>
>> *. *
>>
>> *now comes *
>>
>> *sthiti-prakaraNa,*
>>
>> *the Book of State,*
>>
>> *understan*di*ng which*
>>
>> *leads to *
>>
>> *nirvANa*
>>
>> *. *

>>
>> atha utpatti-prakaraNAt
>>
>> anantaram idam zRNu
>>
>> sthiti-prakaraNam
>>
>> rAma
>>
>> jJAtam nirvANa-kAri yat
>>

>> *. *
>>
>> atha*.&then/so- from/thru/than* utpatti.*Outcome-* prakaraNa-
>> *book/treatise-*At anantara* - xx -*m
>>
>> idam.*this.one-* zRNu.*hear/attend.to <http://attend.to> -* sthiti*.condition/state
>> -*prakaraNa - *book/treatise-*m,* Raama, *jJAta*.known/understood-*m
>> *Nirvaana-*kAri*.maker/doer/causer -* yat*.what/which *
>>
>> *. *

>>
>> *jd. derived from #utpad. I read it as >#pat - utpatti (ut-pat.ti)
>> out-fall/fly.ing.
>>
>> m. ... after the Book of Creation/Beginnings, listen to this book on
>> Sthithi (sustenance).
>>
>> *vlm.p.1. Vasishtha said:— Attend now Râma, to the subject of existence
>> which follows that of production. This knowledge produces nirvANa or utter
>> annihilation of the self or soul.
>>
>> *vlm. ... the subject of Existence, which follows that of Production
>> {Birth} ...
>>
>> sv. ... the exposition of the true nature of world-creation ... the
>> sustenance of this world.appearance.
>>

>> #antara - #*anantara - *having no interior or interval • uninterrupted,

>> continuous • immediately adjoining, contiguous • compact, close •• #

>> *anantara:* *-m.-* a neighbouring rival, a rival neighbour • #*anantaram*

>> - contiguousness • Brahma or the supreme soul (as being of one entire

>> essence) • #*anantaram* *-ind.-* immediately after; afterwards.
>>
>>
>>
>> 02
>>
>> *एवं तावदिदं विद्धि दृश्यं जगदिति स्थितम् । अहं चेत्याद्यनाकारं
>> भ्रान्तिमात्रमसन्मयम् ॥४।१।२॥*

>>
>> एवम् तावत् इदम् विद्धि दृश्यम् जगत् इति स्थितम् ।
>>
>> evam tAvat idam viddhi dRzyam jagat iti sthitam |
>>
>> अहम् चेत्य.आदि_अन्.आकारम् भ्रान्ति.मात्रम् असत्.मयम् ॥४।१।२॥
>>
>> aham cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam ||4|1|2||
>>
>> .
>>

>> *and so*
>>
>> *that much know that this percept "the World" exists*
>>
>> *as "I"*
>>
>> *:*
>>
>> *a conceptual unembo*di*ed measured delusion*
>>
>> *of an unreal model*
>>
>> *.*

>>
>> evam tAvat idam viddhi dRzyam jagat iti sthitam |= aham
>> cetya.Adi_an.AkAram bhrAnti.mAtram asat.mayam
>>

>> *.*
>>
>> evam tAvat idam viddhi dRzya* - xx -*m jagat iti sthita* - xx -*m |=
>> aham cetya* - xx -*Adi anAkAra* - xx -*m bhrAnti* - xx -*mAtra* - xx -*m
>> asat* - xx -*maya* - xx -*m

>>
>> .
>>
>> *vwv.Thus, know first this visible world existing as the ego, known
>> objects and the like, as formless, mere delusion and consisting of
>> unreality.
>>
>> *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.
>>
>> *vlm.p.2 Know that the world of phenomena that exists before you, and
>> your knowledge of ego or self-existence are only false conceptions of the
>> formless nonexistence or emptiness.
>>
>> *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.
>>
>>
>>
>> 03
>>

>> *अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् । अद्रष्टृकम् च*_*अनुभवम्
>> अनिद्रम् स्वप्न-दर्शनम् *॥३॥

>>
>> अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् ।
>>
>> akartRkam araGgam ca gagane citram utthitam |
>>
>> अद्रष्टृकम् च_अनुभवम् अनिद्रम् स्वप्न-दर्शनम् ॥४।१।०३॥
>>
>> adraSTRkam ca_anubhavam anidram svapna-darzanam ||4|1|03||
>>
>> .
>>

>> *a thing without a Doer o**&**r color *
>>
>> *in the sky *
>>
>> *a painting arises *
>>
>> *a thing **without a Seer too *
>>
>> *an experience of unsleeping dream-perception*
>>
>> *… *
>>
>> *. *

>>
>> *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).
>>
>> *vlm.p.3 You see tints of various colors painting the empty sky without
>> any paint or their cause. This is only a conception of the mind without its
>> visual perception, like the vision in a dream of one who is not in a state
>> of sound sleep.
>>
>> *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.
>>
>> *m.3 Without_a painter or palette, a painting appears in the sky; and
>> without_a seer, unsleeping, these dream-perceptions arise.
>>

>> * a.kartRkam – *without the Effect of a Doer *a.raGgam ca & *without
>> color - *gagane – *in the sky* - citram utthitam – *a painting arises* -
>> ca a.draSTRkam – and *without the Affect of a Seer* - anubhavam – *an
>> experience of - *a nidram – *unsleeping* – svapna darzanam –
>> *dream-perception* –
>>
>> *x*

>>
>> x
>>
>> 01 02 03
>>
>>
>>
>> 04
>>

>> *भविष्यत्पुरनिर्माणं चित्तसंस्थामिवोदितम् ।
>> मर्कटानलतापान्तमसदेवार्थसाधकम् ॥४।१।०४॥*

>>
>> भविष्यत्.पुर-निर्माणम् चित्त-संस्थाम् इव_उदितम् ।
>>
>> bhaviSyat.pura-nirmANam citta-saMsthAm iva_uditam |
>>
>> मर्कट.अनल-तापान्तम् असत् एव_अर्थ-साधकम् ॥४।१।०४॥
>>
>> markaTa.anala-tApAntam asat eva_artha-sAdhakam ||4|1|04||
>>
>> .
>>

>> *the construction of a city yet.to.be <http://yet.to.be>*
>>
>> *as.if long-established*
>>
>> *has happened thru the Affective mind*
>>
>> *.*
>>
>> *like monkeys getting.warm beside a painted fire*
>>
>> *it is quite notSo yet achieves its goal*
>>
>> *.*

>>
>> bhaviSyat
>>
>> pura - pura-nirmANa
>>
>> maana - nirmANa - pura-nirmANa
>>

>> citta.*affected/affective.Mind-* - citta-saMsthA
>>
>> saMsthA - citta-saMsthA
>>
>> iva* - like/as.if -*
>>
>> udita* - arisen -*

>>
>> markaTa
>>
>> anala - anala-tApAnta
>>
>> tApAnta - anala-tApAnta
>>
>> markaTa - markaTa.anala-tApAnta
>>

>> sat - *being.So/real -*- - asat
>>
>> eva.*indeed/only/so-*
>>
>> artha* - purpose\meaning/thing -* - artha-sAdhaka
>>
>> sAdhaka - artha-sAdhaka
>>
>> .
>>
>> #bhU - ##bhU (>bhuu) - #*bhaviSyat - *bhaviSyat.pura-nirmANa
>>
>> *bhaviSyat- *going.to.be/future <http://going.to.be/future> -*
>>
>> #*pura *- bhaviSyat.pura-nirmANa
>>
>> *pura -* city/town -*
>>
>> #mA - #nirmA - #*nirmANa - **bhaviSyat.pura-nirmANa
>>
>> *nirmANa - *measuring/creation/sonstruction -*
>>
>> *#bhaviSyat.pura-nirmANa*
>>
>> *citta-saMstha*
>>
>> *udita*
>>
>> *markaTa.anala-tApAnta*
>>
>> *artha-sAdhaka*
>>
>> *. *

>>
>> *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.
>>
>> *vlm.p.4 It is like a city in the sky built and present in your mind, or
>> like shivering apes warming themselves by red clay thinking it to be red
>> hot fire. It is pursuing an unreality.
>>
>> *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!
>>
>>
>>
>> 05
>>

>> *ब्रह्मण्यनन्यदन्याभमम्ब्वावर्तवदास्थ्तितम् । सद्रूपमपि निःशून्यं तेजः
>> सौरमिवाम्बरे ॥४।१।०५॥*

>>
>> ब्रह्मणि_अनन्यत् अन्य.आभम् अम्बु.आवर्तवत् आस्थ्तितम् ।
>>
>> brahmaNi_ananyat anya.Abham ambu.Avartavat Asthtitam |
>>
>> सत्.रूपम् अपि निःशून्यम् तेजः सौरम् इव_अम्बरे ॥४।१।०५॥
>>
>> sat.rUpam api ni:zUnyam teja: sauram iva_ambare ||4|1|05||
>>
>> .
>>

>> *in the brahman.Immensity*
>>
>> *the non-different seems different*
>>
>> *appearing like an eddy in the waters*
>>
>> *:*
>>
>> *a Such-form altho quite empty like sunlight in the sky*
>>
>> .
>>
>> brahmaNi - *in Brahmaa/Brahman -*
>>
>> anyat - ananyat
>>
>> anya*.other -* anyAbham
>>
>> Abham - anyAbham
>>
>> aMbu*.water *- ambvAvarta

>>
>> Avarta - ambvAvarta
>>
>> vat
>>
>> Asthtita
>>
>> sat - sadrUpa
>>

>> rUpa*.form -* sadrUpa

>>
>> m api ni:zUnyam x
>>
>> teja: sauram iva_ambare
>>

>> *.*
>>
>> *brahmaNi *
>>
>> *ananyat *
>>
>> *anya.Abha*
>>
>> *ambu.Avartavat *
>>
>> *Asthtita*
>>
>> *sadrUpa*
>>
>> *niHzUnya*
>>
>> *teja: *
>>
>> *saura*
>>
>> *ambara*
>>
>> *. *

>>
>> *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.
>>
>>
>>
>> 06
>>

>> *रत्नाभापुञ्जमिव खे दृश्यमानमभित्तिमत् । गन्धर्वाणां पुरमिव दृश्यं
>> नित्यमभित्तिमत् ॥४।१।०६॥*

>>
>> रत्न.आभा-पुञ्जम् इव खे दृश्यमानम् अभित्तिमत् ।
>>
>> ratna.AbhA-puJjam iva khe dRzyamAnam abhittimat |
>>
>> गन्धर्वाणाम् पुरम् इव दृश्यम् नित्यम् अभित्तिमत् ॥४।१।०६॥
>>
>> gandharvANAm puram iva dRzyam nityam abhittimat ||4|1|06||
>>
>> .
>>

>> *it's like a heap of shining jewels in the sky*
>>
>> *appearing always unsupported like gandharva.City in indra's heaven*
>>
>> *.*
>>
>> AbhA - *shine/reflection -*
>>
>> ratnAbhA* - jewelshine - - jewelshine -*
>>
>> ratna - *jewel/gem -*
>>
>> puJja - *heap/multitude - *ratnAbhA-puJja
>>
>> kha*.peronal.space/sky <http://peronal.space/sky> -*
>>
>> dRzyamAna* - see/sensing -*
>>
>> bhitti - *wall -* abhitti - *wallless -*
>>
>> *of the Gandharvas - * -
>>
>> pura -* city/town -* -

>>
>> dRzya -
>>
>> nitya -
>>
>> mat - abhittimat
>>
>> .
>>

>> *ratna.AbhA-puJja *
>>
>> *kha *
>>
>> *dRzyamAna *
>>
>> *abhittimat *
>>
>> *gandharvANAm puram iva *
>>
>> *dRzya *
>>
>> *nityam *
>>
>> *abhittimat *
>>
>> *. *

>>
>> #puJja –m.- (mostly ifc.) a heap, mass, quantity, multitude MBh. ••
>> #puJjaya – Nom. vb. – to heap.
>>
>> *AB. ... abhittimat_anAdhAram... ||4|1|
>>
>> *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.
>>

>> *x*
>>
>> 04
>>
>> 05
>>
>> *in the brahman.Immensity*
>>
>> *the non-different seems different*
>>
>> *appearing like an eddy in the waters*
>>
>> *:*
>>
>> *a Such-form altho quite empty like sunlight in the sky*

>>
>> 06
>>
>> x
>>
>> 04 05 06
>>
>>
>>

>> *07*
>>
>> *मृगतृष्णाम्ब्विवासत्यं सत्यवत्प्रत्ययप्रदम् ।
>> संकल्पपुरवत्प्रौढमनुभूतमसन्मयम् ॥४।१।०७॥*

>>
>> मृगतृष्ण.अम्बु_इव.असत्यम् सत्यवत्-प्रत्यय-प्रदम् ।
>>
>> mRgatRSNa.ambu_iva.asatyam satyavat-pratyaya-pradam |
>>
>> संकल्प.पुरवत् प्रौढम् अनुभूतम् असत्.मयम् ॥४।१।०७॥
>>
>> saMkalpa.puravat prauDham anubhUtam asat.mayam ||4|1|07||
>>
>> .
>>

>> *like mirage-water*
>>
>> *it is not.So*
>>
>> *but gives the impression it is So*
>>
>> *like an imagined city as growing experience*
>>
>> *of an unreal model*
>>
>> *.*

>>
>> mRgatRSNa.ambu_iva.a-satyam
>>
>> satyavat-pratyaya-pradam
>>
>> saMkalpa.puravat prauDham
>>
>> anubhUtam a-san.mayam
>>
>> .
>>

>> *mRgatRSNa.ambu *
>>
>> *asatya *
>>
>> *satyavat-pratyaya-prada *
>>
>> *saMkalpa.puravat *
>>
>> *prauDha *
>>
>> *anubhUta *
>>
>> *asanmaya*
>>
>> *. *

>>
>> *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.
>>
>> *vwv.1381.y4.1.7+12. It is unreal like the water of a mirage producing
>> the notion of reality. It is experienced like a kingdom of the fancy,
>> unreal and insubstantial.
>>
>>
>>
>> 08
>>

>> *कथार्थप्रतिभानात्म न क्वचित्स्थितमस्थितम् । निःसारम् अप्यतीवान्तः सारं
>> स्वप्नाचलोपमम् *॥८॥

>>
>> कथ.अर्थ-प्रतिभान.आत्म न क्वचित् स्थितम् अस्थितम् ।
>>
>> katha.artha-pratibhAna.Atma na kvacit sthitam asthitam |
>>
>> निःसारम् अपि_अतीवान्तः सारम् स्वप्न.अचल.उपमम् ॥४।१।०८॥
>>
>> ni:sAram api_atIvAnta: sAram svapna.acala.upamam ||4|1|08||
>>
>> .
>>

>> *the projective Self in our Tales is no*t_a*nyhow*
>>
>> *existent or non. existent *
>>
>> *neither here nor there *
>>
>> *tho insubstantial yet more substantial than Dream Mountain*
>>
>> *. *

>>
>> katha.artha-pratibhAna.Atma
>>
>> na kvacit sthitam asthitam |
>>
>> ni:sAram api_atIvAnta:
>>
>> sAram svapna.acala.upamam
>>
>> .
>>

>> *katha.artha-pratibhAna.Atma *
>>
>> *ni:sAra *
>>
>> *atIvAnta *
>>
>> *sAra*
>>
>> *svapna.acala.upama *
>>
>> *. *

>>
>> *m. It is a luminous reflective fable with no existence anywhere and
>> anytime. It is sapless. Yet it is firm like a dream-mountain.
>>
>> *vlm. 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.
>>
>>
>>
>> 09
>>

>> *भूताकाशमिवाकारभासुरं शून्यमात्रकम् । शरदभ्रमिवाग्रस्थमलमक्षयमक्षतम्
>> ॥४।१।०९॥ *

>>
>> भूत.आकाशम् इव_आकार-भासुरम् शून्य-मात्रकम् ।
>>
>> bhUta.AkAzam iva_AkAra-bhAsuram zUnya-mAtrakam |
>>
>> शरत्.अभ्रम् इव_अग्रस्थम् अलम् अक्षयम् अक्षतम् ॥४।१।०९॥
>>
>> zarat.abhram iva_agrastham alam akSayam akSatam ||4|1|09||
>>
>> .
>>

>> bhUta.AkAzam iva - *like elemental space* =
>>
>> AkAra-bhAsuram - *ra*di*ant with forms = *
>>
>> zUnya-mAtrakam - *a formation of emptiness = *
>>
>> zarad.abhram iva - *like an autumn cloud = *
>>
>> agrastham - *stan*di*ng before = *
>>
>> alam - *enough = *
>>
>> akSayam - *undecaying *=
>>
>> akSatam – *undecayed. *
>>
>> .
>>
>> *bhUta.AkAza*
>>
>> *AkAra-bhAsura*
>>
>> *zUnya-mAtraka*
>>
>> *zarad.abhra*
>>
>> *agrastha*
>>
>> *akSaya*
>>
>> *akSata*
>>
>> *. *

>>
>> *AB. avAG.mukhI-kRta.indra-nIla-mahA.kaTAha.AkAra-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.
>>
>> #bhU - #bhUta - #bhUtAkAza ‑ When someone asked Ramana, 'It is said that
>> cidAkAza itself is - #AtmasvarUpa (image of AtmA) and that we can view it
>> only with the help of the mind. How can we see it if the mind has
>> subsided?', Bhagavan replied: 'If the sky is taken as an illustration it
>> must be stated to be of three varieties, #cidAkAza, #cittAkAza, and

>> #bhUtAkAza. The natural state is called *cid*AkAza, the I-feeling that
>> is born from cidAkAza is *citt*a.AkAza. As that cittAkAza expands and
>> takes the shape of all the #bhUta.s (elements) this is all *bhUt*a.AkAza.

>> When the cittAkAza which is consciousness of the self ("I") does not see
>> the cidAkAza but sees the bhUtAkAza, it is said to be #mano AkAza and when
>> it leaves mano AkAza and sees cid.AkAza it is said to be #cin.maya (pure
>> consciousness). The subsiding of the mind means that the idea of
>> multiplicity of objects vanishes and the idea of oneness of objects
>> appears. When that is achieved everything appears natural.'
>>
>> #bhAs - #bhAsura -mfn.- shining, radiant, bright, splendid _rAjat. &c. •
>> terrible, Lex.
>>
>> #kaT – to encompass, contain - #kaTAha –m..a frying-pan, cauldron, wok.
>>

>> *jd.9 - bhUta.AkAzam iva - *like elemental space* = AkAra-bhAsuram - *ra*
>> di*ant with forms = *zUnya-mAtrakam - *a formation of emptiness = *zarad.abhram
>> iva - *like an autumn cloud = *agrastham - *stan*di*ng before = *alam - *enough
>> = *akSayam - *undecaying *= akSatam – *undecayed. *
>>
>> *x*

>>
>> x
>>
>> 07 08 09
>>
>>
>>
>> 10
>>

>> *वर्णो व्योममलस्येव दृश्यमानमवस्तुकम् ।
>> स्वप्नाङ्गनारताकारमर्थनिष्ठमनर्थकम् ॥४।१।१०॥*

>>
>> वर्णः व्योम-मलस्य_इव दृश्यमानम् अवस्तुकम् ।
>>
>> varNa: vyoma-malasya_iva dRzyamAnam avastukam |
>>
>> स्वप्न.अङ्गनारत.आकारम् अर्थ-निष्ठम् अनर्थकम् ॥४।१।१०॥
>>
>> svapna.aGganArata.AkAram artha-niSTham anarthakam ||4|1|10||
>>
>> .
>>

>> *the color* of the clou*di*ng sky is something insubstantial, seen!*
>>
>> *or, like a sleepwalker's wet dream, a purposeless non.entity*
>>
>> *.*
>>
>> *of the *varNa* - xx -*: vyoma*.spacious.sky- - xx -*mala* - xx -*sya iva*
>> - like/as.if -* dRzyamAna* - seeing -*m avastuka* - an insubstantiality
>> -*m = svapna* - dream -*aGgana* - girl/woman - *Â = *a/A-*rata* - xx -*
>> AkAra*.embodiment/formation-*m artha* - purpose\meaning/thing - *niSTha*
>> - xx -*m anarthaka* - xx -*m
>>
>> *. *
>>
>> .*varNa: vyoma-malasya iva – *like the color of the clou*di*ng sky* –

>> VLM reads mala as blue. I read it_as an impure thing, or a pervading
>> secretion. this suggests clouds, appearing as they thicken.
>>
>> * a sleepwalker's wet dream - aGgana = walking/waking; aGgana-rata,
>> 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; .Arata, 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
>>
>> *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.
>>
>>
>>
>> 11
>>

>> *चित्रोद्यानमिवोत्फुल्लमरसं सरसाकृति । प्रकाशमपि
>> निस्तेजश्चित्रार्कानलवत्स्थितम् ॥४।१।११॥*

>>
>> चित्र.उद्यानम् इव_उत्फुल्लम् अ-रसम् सरसाकृति ।
>>
>> citra.udyAnam iva_utphallam a-rasam sarasAkRti |
>>
>> प्रकाशम् अपि निस्तेजः चित्र.अर्क.अनल.वत् स्थितम् ॥४।१।११॥
>>
>> prakAzam api nisteja: citra.arka.anala.vat sthitam ||4|1|11||
>>
>> .
>>

>> citra.udyAnam iva utphallam *it's like a pictured pleasure.garden
>> bearing fruit *
>>
>> a.rasam sarasa.AkRti *an essenceless essenceful form *
>>
>> prakAzam api nistejas *a heatless ra*di*ance *
>>
>> citra.arka.anala.vat sthitam
>>
>> *situate in pictured solar flame. *

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

>> *अनुभूतं मनोराज्यमिवासत्यमवास्तवम् । चित्रपद्माकर इव सारसौगन्ध्यवर्जितम्
>> ॥४।१।१२॥*

>>
>> अनुभूतम् मनोराज्यम् इव_अ.सत्यम् अ.वास्तवम् ।
>>
>> anubhUtam manorAjyam iva_a.satyam a.vAstavam |
>>
>> चित्र-पद्म.आकर* इव सार-सौगन्ध्य-वर्जितम् ॥४।१।१२॥
>>
>> citra-padma.Akara* iva sAra-saugandhya-varjitam ||4|1|12||
>>
>> .
>>

>> *it is unreal and untrue being experienced as the kingdom of the mind*
>>
>> *.*
>>
>> *it's a painted lotus lacking any scent*
>>
>> *.*
>>
>> anubhUtam manorAjyam iva - *experienced as the mind's domain - *asatyam
>> - *unreal* - avAstavam - *insubstantial = *

>>
>> citra-padma.Akara* iva sAra-saugandhya-varjitam ||4|1|12||
>>
>> .
>>
>> anubhUta
>>
>> manorAjya
>>

>> satya*.really.so/true- <http://really.so/true->* - asatya
>>
>> vastu*.substantial.reality+* -vAstava - avAstava
>>
>> citra.*image/picture - *
>>
>> padma*.lotus+*
>>
>> AkAra*.embodiment/formation-*

>>
>> sAra
>>
>> saugandhya
>>
>> sAra-saugandhya
>>
>> varjita
>>
>> sAra-saugandhya-varjita
>>
>> .
>>
>> *vwv.1381. It is experienced like a kingdom of the fancy, unreal and
>> insubstantial.
>>
>> *m.12 It is like the rainbow that shines in the sky with its many colors,
>> insubstantial, the net of the Godking Indra!
>>
>> *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.
>>

>> *x*

>>
>> x
>>
>> 10 11 12
>>
>>
>>
>> 13
>>

>> *शून्ये प्रकचितं नानावर्णमाकारितात्मकम् ।
>> अपिण्डग्रहमाशून्यमिन्द्रचापमिवोत्थितम् ॥४।१।१३॥*

>>
>> शून्ये प्रकचितम् नाना-वर्णम् आकारित.आत्मकम् ।
>>
>> zUnye prakacitam nAnA-varNam AkArita.Atmakam |
>>
>> अ-पिण्ड.ग्रहम् आशून्यम् इन्द्र-चापम् इव_उत्थितम् ॥४।१।१३॥
>>
>> a-piNDa.graham AzUnyam indra-cApam iva_utthitam ||4|1|13||
>>
>> .
>>

>> *projected in the emptiness*
>>
>> *in many colors*
>>
>> *something embo*di*ed*
>>
>> *not taking a solid form*
>>
>> *empty thruout*
>>
>> *has arisen*
>>
>> *like a rainbow*
>>
>> *.*

>>
>> zUnye prakacitam =
>>
>> nAnA-varNam x
>>
>> AkArita.Atmakam |
>>
>> a-piNDa.graham AzUnyam x
>>

>> indra-cApam iva_utthitam *-* *x *
>>
>> *. *

>>
>> zUnye prakacitam - nAnA-varNam - AkArita.Atmakam = a-piNDa.graham AzUnyam
>> x
>>
>> indra-cApam iva_utthitam
>>
>> .
>>
>> *vwv.1382.y4.1.13. It is shining in the void, having manifold hues, with
>> a form called into being. Not taking a solid form and void all around, it
>> has risen like a rainbow (which is illusory appearance).
>>
>> *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.
>>
>>
>>
>> 14
>>

>> *परामर्शेन शुष्यद्भिर्भूतपेलवपल्लवैः । कृतं जडमसारात्म कदलीस्तम्भभासुरम्
>> ॥४।१।१४॥ *

>>
>> परामर्शेन शुष्यद्भिः भूत-पेलव-पल्लवैः ।
>>
>> parAmarzena zuSyadbhi: bhUta-pelava-pallavai: |
>>
>> कृतम् जडम् असारात्म कदली-स्तम्भ-भासुरम् ॥४।१।१४॥
>>
>> kRtam jaDam asArAtma kadalI-stambha-bhAsuram ||4|1|14||
>>
>> .
>>

>> parAmarzena – *by careful judgment *=
>>
>> zuSyadbhi: – *by drying = *
>>
>> bhUta-pelava-pallavai: – *creature=delicate-sprouts *=
>>
>> kRtam jaDam –* made dumb =*
>>
>> a.sArAtma – *a saplessness =*
>>
>> kadalI-stambha-bhAsuram - *plantain-stump=splendor. *

>>
>> *AB. parasya paramAtmana Amarzena ISad-vicareNa api| parasya anyasya
>> vAyvAtapajanAderA-marzena IShad.abhidhena api ca| kadalI-stambha:
>> kadalI-taru:
>>
>> *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.13-16 It is like a widespread fog; when you try to grasp it, it is
>> nothing.
>>
>>
>>
>> 15
>>

>> *स्फुरितेक्षणदृष्टान्धकारचक्रकवर्तनम् । अत्यन्तमभवद्रूपमपि
>> प्रत्यक्षवत्स्थितम् ॥४।१।१५॥ *

>>
>> स्फुरित.ईक्षण-दृष्ट.अन्धकार-चक्रक-वर्तनम् ।
>>
>> sphurita.IkSaNa-dRSTa.andhakAra-cakraka-vartanam |
>>
>> अत्यन्तम् अभवत् रूपम् अपि प्रत्यक्षवत् स्थितम् ॥४।१।१५॥
>>
>> atyantam abhavat rUpam api pratyakSavat sthitam ||4|1|15||
>>
>> .
>>
>> sphurita-IkSaNa-dRSTa.andhakAra-cakraka-vartanam -
>>

>> *vibrant-sight*-*seen.*in-*blindmaking.*darkness-cakraka-vartanam =
>>
>> atyantam - *endlessly = *
>>
>> abhavad-rUpam api - *tho un.becoming-Form = *
>>
>> pratyakSavat sthitam - *seated as.witness/in.evidence = *

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

>> *x*

>>
>> x
>>
>> 13 14 15
>>
>>
>>
>> 16
>>

>> *वार्बुद्बुदमिवाभोगि शून्यमन्तः स्फुरद्वपुः । रसात्मकं
>> चाप्यरसमविच्छिन्नक्षयोदयम् ॥४।१।१६॥ *

>>
>> वार्-बुद्बुदम् इव_आभोगि शून्यम् अन्तः स्फुरत् वपुः ।
>>
>> vAr-budbudam iva_Abhogi zUnyam anta: sphurat vapu: |
>>
>> रस.आत्मकम् च_अपि_अरसम् अ-विच्छिन्न-क्षय.उदयम् ॥४।१।१६॥
>>
>> rasa.Atmakam ca_api_arasam a-vicchinna-kSaya.udayam ||4|1|16||
>>
>> .
>>

>> vAr-budbudam iva – *like a water-bubble *=
>>
>> *in/when* Abhoga.i
>>
>> *in/when* abhoga.i
>>
>> zUnyam anta: - *empty within = *
>>
>> sphurad vapu: - *projecting the vapus.body = *
>>
>> rasa.Atmakam ca api a-rasam -* with rasa.feeling though without it = *

>>
>> 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.13-16 It is like a widespread fog; when you try to grasp it, it is
>> nothing.
>>
>>
>>
>> 17
>>

>> *नीहार इव विस्तारि गृहीतं सन्न किंचन । जडशून्यास्पदं शून्यं
>> केषाम्चित्परमाणुवत् ॥४।१।१७॥ *

>>
>> नीहार* इव विस्तारि गृहीतम् सन्_न किम्.चन ।
>>
>> nIhAra* iva vistAri gRhItam san_na kim.cana |
>>
>> जड-शून्या.आस्पदम् शून्यम् केषाम्चित् परमाणुवत् ॥४।१।१७॥
>>
>> jaDa-zUnyA.Aspadam zUnyam keSAmcit paramANuvat ||4|1|17||
>>
>> .
>>

>> nIhAra iva vistAri *when it has spread like fog *
>>
>> gRhItam san na kim.cana *not to be grasped anyhow *
>>
>> jaDa-zUnya.Aspadam *an inert & empty abode *
>>
>> zUnyam keSAmcit paramANu.vat *empty of anything whatever like the
>> Superatom. *
>>

>> *m.17 It is widely spread like fog. It is full of voids and tiny elements.
>>
>> *vlm.17. The 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.17-18 Some philosophers treat this as inert substance or void or the
>> aggregate of atoms.
>>
>>
>>
>> 18
>>

>> *किम्चिद्भूतमयोऽस्मीति स्थितं शून्यमभूतकम् । गृह्यमाणोऽप्यसद्रूपो निशाचर
>> इवास्थितः ॥१८॥ *
>>
>> *राम उवाच । *
>>
>> *महाकल्पक्षये दृश्यमास्ते बीज इवाङ्कुरः । परे भूय उदेत्येतत् तत एवेति किं
>> वद ॥४।१।१९॥ *
>>
>> *एवंबोधाः किमज्ञाः स्युरुत ज्ञा इति च स्फुटम् । यथावद्भगवन्ब्रूहि
>> सर्वसंशयशान्तये ॥४।१।२०॥ *
>>
>> *वसिष्ठ* उवाच । *
>>
>> *इदं बीजेऽङ्कुर इव दृश्यमास्ते महाशये । ब्रूते य एवमज्ञत्वमेतत्तस्यास्ति
>> शैशवम् ॥४।१।२१॥ *
>>
>> *शृण्वेतत्किमसम्बन्धं कथमेतदवास्तवम् । विपरीतो बोध एष वक्तुः श्रोतुश्च
>> मोहकृत् ॥४।१।२२॥ *
>>
>> *बीजे किलाङ्कुर इव जगदास्त इतीह या । बुद्धिः सा सत्प्रलापार्थम् मूढा शृणु
>> कथं किल ॥२३॥ *
>>
>> *बीजं भवेत्स्वयं दृश्यं चित्तादीन्द्रियगोचरम् । यवधानादिधान्यानि युक्तः
>> पत्राङ्कुरोद्भवः ॥४।१।२४॥ *
>>
>> *मनःषष्ठेन्द्रियातीतं यत्स्यादतितरामणु । बीजं तद्भवितुं शक्तं
>> स्वयम्भूर्जगतां कथम् ॥४।१।२५॥*
>>
>> *आकाशात् अपि सूक्ष्मस्य परस्य परमात्मन: । *
>>
>> *सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥*

>>
>> किम्चित् भूतमयः_अस्मि_इति स्थितम् शून्यम् अभूतकम् ।
>>
>> kimcit bhUtamaya:_asmi_iti sthitam zUnyam abhUtakam |
>>
>> गृह्यमाणः_अपि_असत्.रूपः निशाचर इवास्थितः ॥४।१।१८॥
>>
>> gRhyamANa:_api_asat.rUpa: nizAcara ivAsthita: ||4|1|18||
>>
>> .
>>

>> kiMcit - *what/who.ever=anything -* bhUta*-xx-*maya*.made/composed.of-*:
>> asmi*.I.am+* iti*.so/thus -* sthita.*situate-*m zUnya -* empty/void-*m
>>
>> bhUabhUta - *xx* - bhUta - *xx* -abhUta - *xx* -abhUtaka - *xx* -m =
>>
>> gRhya-mANa: api *tho grasping *
>>
>> a-sat-rUpe *in unreal form *
>>
>> nizAcara_iva *like a Nightrover *
>>
>> sthita - *xx* - asthita - *xx* -Asthita - *xx* -

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

>> *x*
>>
>> x
>>
>> 16 17 18
>>
>>
>>
>> *Raama** inquired—*
>>
>> 19
>>
>> *rr*
>>
>> *mahAkalpakSaye dRzyamAste bIja ivAGkuraH | pare bhUya udetyetat tata
>> eveti kiM vada ||4|1|19|| *

>>
>> rr
>>
>> महाकल्प-क्षये दृश्यम् आस्ते बीज* इव_अङ्कुरः ।
>>
>> mahAkalpa-kSaye dRzyam Aste bIja* iva_aGkura: |
>>
>> परे भूय* उदेति_एतत् तत* एव_इति किम् वद ॥४।१।१९॥
>>
>> pare bhUya* udeti_etat tata* eva_iti kim vada ||4|1|19||
>>
>> .
>>

>> mahAkalpa-kSaye dRzyam – *at the end of a Great Kalpa Age, a dRshya
>> Percept *=
>>
>> Aste bIje – *abides in the seed = *
>>
>> iva aGkura: –* 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:...
>>
>>
>>
>> 20
>>

>> *evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam | yathAvadbhagavanbrUhi
>> sarvasaMzayazAntaye ||4|1|20|| *

>>
>> एवम्.बोधाः किम् अज्ञाः स्युः उत ज्ञा* इति च स्फुटम् ।
>>
>> evam.bodhA: kim ajJA: syu: uta jJA* iti ca sphuTam |
>>
>> यथावत् भगवन् ब्रूहि सर्व.संशय-शान्तये ॥४।१।२०॥
>>
>> yathAvat bhagavan brUhi sarva.saMzaya-zAntaye ||4|1|20||
>>
>> .
>>

>> evam.bodhA: - *so realized = *
>>
>> kim ajJA: syu: - *are they non-Knowers = *
>>
>> uta jJA iti ca sphuTam - *or are they clearly Knowers = *
>>
>> yathAvad bhagavan brUhi - *this much, Sir bhagavan, tell *me* = *
>>
>> sarva.saMzaya-zAntaye - *so as to resolve all doubts. *

>>
>> *m.20 O Bhagwan, area those who have this knowledge_ajnanis’ 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?
>>

>> *jd.20 - evam.bodhA: - *so realized = *kim ajJA: syu: - *are they
>> non-Knowers = *uta jJA iti ca sphuTam - *or are they clearly Knowers = *yathAvad
>> bhagavan brUhi - *this much, Sir bhagavan, tell *me* = *sarva.saMzaya-zAntaye
>> - *so as to resolve all doubts. *
>>
>>
>>
>> *Vasishtha replied—*
>>
>> *21*
>>
>> *vv*
>>
>> *idaM bIje'Gkura iva dRzyamAste mahAzaye | brUte ya
>> evamajJatvametattasyAsti zaizavam ||4|1|21|| *

>>
>> vv
>>
>> इदम् बीजे_अङ्कुर* इव दृश्यम् आस्ते महाशये ।
>>
>> idam bIje_aGkura* iva dRzyam Aste mahAzaye |
>>
>> ब्रूते य* एवम् अज्ञत्वम् एतत् तस्य_अस्ति शैशवम् ॥४।१।२१॥
>>
>> brUte ya* evam ajJatvam etat tasya_asti zaizavam ||4|1|21||
>>
>> .
>>

>> idam bIje aGkura iva – *this seed, as a shoot* =
>>
>> dRzyam Aste – *would be a worldly Percept *
>>
>> mahAzaye brUte ya: evam *when a great person whoever says so *
>>
>> a jJa tvam *is without effective Wisdom*
>>
>> etat tasya asti zaizavam – *this.one about.That is a baby. *

>>
>> *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!
>>

>> मह् #mah - #*mahAzaya:* - "great receptacle", the ocean • adj. - having

>> a noble disposition, high-minded, liberal • m. - a respectable person,
>> gentleman (sometimes a term of respectful address = Sir, Master) +
>>

>> *x*

>>
>> x
>>
>> 19 20 21
>>
>>
>>
>> 22
>>

>> *zRNvetatkimasambandhaM kathametadavAstavam | viparIto bodha eSa vaktuH
>> zrotuzca mohakRt ||4|1|22|| *

>>
>> शृणु_एतत् किम् असम्बन्धम् कथम् एतत् अवास्तवम् ।
>>
>> zRNu_etat kim asambandham katham etat avAstavam |
>>
>> विपरीतः_बोध* एष*वक्तुः श्रोतुः_च मोह-कृत् ॥४।१।२२॥
>>
>> viparIta:_bodha* eSa*vaktu: zrotu:_ca moha-kRt ||4|1|22||
>>
>> .
>>

>> zRNu etat – *now hear this = *
>>
>> kim a-sambandham - *what is this non.attachment? = *
>>
>> katham etat_a-vAstavam – *how is it insubstantial? = *

>>
>> viparIta: bodha_eSa_vaktu: zrotu: 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.22-23 This is pure ignorance, O Rama. It is a totally perverted view
>> which deludes both the teacher and the hearer.
>>
>>
>>
>> 23
>>

>> *bIje kilAGkura iva jagadAsta itIha yA | buddhiH sA satpralApArtham mUDhA
>> zRNu kathaM kila ||4|1|23|| *

>>
>> बीजे किल_अङ्कुर* इव जगत् आस्त* इति_इह या ।
>>
>> bIje kila_aGkura* iva jagat Asta* iti_iha yA |
>>
>> बुद्धिः सा सत्-प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥
>>
>> buddhi: sA sat-pralApa.artham mUDhA zRNu katham kila ||4|1|23||
>>
>> .
>>

>> bIja*.seed-*e kila* - probably/surely -* aGkura* - shoot -* iva* -
>> like/as.if -* jagat.*world- *Aste* - xx -*
>>
>> iti*.so/thus -* iha - *here - *yA - *which f. -* buddhi*.intellect+*: sA*.she\it
>> -* sat - *being.So/real -*-
>>
>> pralApa* - xx -*artha* - xx -*m - mUDhA* - xx -* zRNu.*hear/attend.to
>> <http://attend.to> - *katham*.¿how+* kila* - probably/surely*
>>
>> *. *

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

>>
>> *AB. kiMca bije 'Gkura iva pralaye jagad asti_iti dRSTAnto viSama: | ...
>> pralaye jagatsattve ... ||4|1|
>>

>> **part. #*kila* *.ind.-* (a particle of asseveration or emphasis)

>> indeed, verily, assuredly; (or of explanation) namely &c.; "so said", "so
>> reported", pretendedly; (kila is usually preceded by the word on which it
>> lays stress; it may imply "probably", "possibly", "agreement", "dislike",
>> "falsehood", "inaccuracy", and" Reason.") •-• <sakAzam tatra gaccha tvam
>> tasmai kulaguru: kila | vasiSTha.Akhyo muni-zreSTha: ... ||4|1|> y7185.012.

>> •• *kilakilA – *an onomatopoetic expression of joy; •-• "Yahoo!" in its
>> predigital sense.
>>
>> #*As* - 2 cl. 2. A. #Aste (and #Asate AV.11,8,32, &c.; Impv. 2. sg.

>> #Assva, #Asva, and #Asasva; 2. pl. #Adhvam; p. AsAna, Asat [R.], and #AsIna
>> [see below]; #AsAm.cakre [_pAN. 3-1, 87]; #AsiSyate; #AsiSTa; #Asitum) - to
>> sit, rest, lie RV. &c.; to be present; to exist; to dwell in; to continue
>> doing anything, to last; (it is used in the sense of"continuing", with a
>> participle, adj., or subst. e.g. etat sAma gAyann Aste, "he continues
>> singing this verse"; with an indeclinable participle in tvA, ya, or am e.g.
>> upa-rudhya arim AsIta, "he should continue blockading the foe"; with an
>> adverb e.g. tUSNIm Aste, "he continues quiet"; sukham Asva, "continue
>> well"; with an inst. case e.g. sukhenAste, "he continues well"; with a dat.
>> case e.g. AstAm tuSTaye, "may it be to your satisfaction"): Caus. Asayati,
>> to cause any one to sit down Comm. on pAN.: Desid. A. #AsisiSate ib. •• #As

>> - #*Aste* - impft. [2] md. sg. 3 [ā:_2
>> <http://sanskrit.inria.fr/DICO/10.html#aas%232>] • impft. [2] ac. pl. 2 [
>> a:_1 <http://sanskrit.inria.fr/DICO/7.html#as%231>].
>>
>> *x*
>>
>> *zRNvetatkimasambandhaM kathametadavAstavam | viparIto bodha eSa vaktuH
>> zrotuzca mohakRt ||4|1|22|| *
>>
>> *bIje kilAGkura iva jagadAsta itIha yA | buddhiH sA satpralApArtham mUDhA
>> zRNu kathaM kila ||4|1|23|| *
>>
>> *24 *

>>
>> शृणु_एतत् किम् असम्बन्धम् कथम् एतत् अवास्तवम् ।
>>
>> zRNu_etat kim asambandham katham etat avAstavam |
>>
>> विपरीतः_बोध* एष*वक्तुः श्रोतुः_च मोह-कृत् ॥४।१।२२॥
>>
>> viparIta:_bodha* eSa*vaktu: zrotu:_ca moha-kRt ||4|1|22||
>>
>> बीजे किल_अङ्कुर* इव जगत् आस्त* इति_इह या ।
>>
>> bIje kila_aGkura* iva jagat Asta* iti_iha yA |
>>
>> बुद्धिः सा सत्-प्रलाप.अर्थम् मूढा शृणु कथम् किल ॥४।१।२३॥
>>
>> buddhi: sA sat-pralApa.artham mUDhA zRNu katham kila ||4|1|23||
>>
>> 24
>>
>> 22 23 24
>>
>> x
>>
>> 22 23 24
>>
>>
>>
>> 24
>>

>> *bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram | yavadhAnAdidhAnyAni
>> yuktaH patrAGkurodbhavaH ||4|1|24|| *

>>
>> बीजम् भवेत् स्वयम् दृश्यम् चित्त.आदि.इन्द्रिय-गोचरम् ।
>>
>> bIjam bhavet svayam dRzyam citta.Adi.indriya-gocaram |
>>
>> यव-धान.आदि-धान्यानि युक्तः पत्र.अङ्कुर.उद्भवः ॥४।१।२४॥
>>
>> yava-dhAna.Adi-dhAnyAni yukta: patra.aGkura.udbhava: ||4|1|24||
>>
>> .
>>

>> bIjam bhavet svayam dRzyam – *the seed itself becomes perceptible* -
>> citta.Adi.indriya-gocaram – *in the sensory field of the Affective
>> instrument = *
>>
>> yava* - xx -*dhAna* - xx -*Adi-dhAna* - xx -*yAni* - *yukta* - xx -*:
>> patra* - xx -*aGkura* - xx -*udbhava* - xx -*:

>>
>> .
>>
>> *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.
>>

>> *x*

>>
>> x
>>
>> 22 23 24
>>
>>
>>
>> 25
>>

>> *manaHSaSThendriyAtItaM yatsyAdatitarAmaNu | bIjaM tadbhavituM zaktaM
>> svayambhUrjagatAM katham ||4|1|25||*

>>
>> मनःषष्ठ.इन्द्रिय.अतीतम् यत् स्यात् अतितराम् अणु ।
>>
>> mana:SaSTha.indriya.atItam yat syAt atitarAm aNu |
>>
>> बीजम् तत् भवितुम् शक्तम् स्वयम्भूः जगताम् कथम् ॥४।१।२५॥
>>
>> bIjam tat bhavitum zaktam svayambhU: jagatAm katham ||4|1|25||
>>
>> .
>>

>> *what is beyond manas the Mind & the six indriya.Organs*
>>
>> *would be a transcenden*t_a*Nu*Atom*
>>
>> *:*
>>
>> *less than atomic*
>>
>> *—*
>>
>> *how can that become the seed of the Self-Born,*
>>
>> *or the becoming of the world*
>>
>> *?*

>>
>> mana:SaSTha.indriya.atItam yat syAt_atitarAm aNu |
>>
>> bIjam tat_bhavitum zaktam svayambhU:_jagatAm katham
>>

>> *. *
>>
>> *mana:SaSTha.indriya.atIta*
>>
>> *atitara*
>>
>> *aNu *
>>
>> *bIja *
>>
>> *bhavitum *
>>
>> *zakta*
>>
>> *svayambhU *
>>
>> *jagatAm katham *
>>
>> *. *

>>
>> * an aNu.Atom is the subtle equivalent of a physical atom which
>>
>> as paramaNu.Superatom matches the Singularity in which the Big Bang
>> begins.
>>
>> *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.
>>
>> *vlm.25. 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?
>>
>>
>>
>> 26
>>

>> *AkAzAt api sUkSmasya parasya paramAtmana: | *
>>
>> *sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||*

>>
>> आकाशात् अपि सूक्ष्मस्य परस्य परमात्मनः ।
>>
>> AkAzAt api sUkSmasya parasya paramAtmana: |
>>
>> सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥
>>
>> sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||
>>
>> .
>>

>> *of what is subtler.even than Space*
>>
>> *the Absolute transcendent Self*
>>
>> *there's nothing to be grasped*
>>
>> *:*
>>
>> *in what is All*
>>
>> *where does a Seed become and how*
>>
>> *?*
>>
>> AkAza.At api sUkSma.sya -- *Of the subtler-than-Space -* para.sya *@ the
>> *paramAtma*.Absolute.Self-*na: =
>>
>> sarva.Akhya.anupalambha.*xx-*sya
>>
>> sarva.AkhyAn_upalambha.*xx-*sya
>>
>> kIdRzI bIjatA katham
>>
>> *. *
>>
>> *AkAza *
>>
>> *sUkSma *
>>
>> *parasya *
>>
>> *paramAtma *
>>
>> *sarva - *sarva.Akhya.anupalambha
>>
>> *Akhya - *sarva.Akhya.anupalambha
>>
>> upalambha - *anupalambha - *sarva.Akhya.anupalambha
>>
>> *kIdRzI *
>>
>> *bIjatA *
>>
>> *. *

>>
>> *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?
>>
>> *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?
>>

>> #labh - ##*labh -,* pp. {labdha} (q.v.) catch, seize; [[&-,]] meet with,

>> find; obtain, get, receive; be capable of or able to, succeed in (dat. or
>> infin.); possess, have, enjoy; perceive, know, learn, understand. P. be
>> caught etc., be allowed or permitted; result, follow. C. {lambhayati} cause
>> to take or receive (2 acc. or acc. of pers. & instr. of th.); get, obtain,
>> find out, learn. D. {li3psate (-ti)} wish to catch or obtain. -- {anu}
>> catch or seize from behind. {abhi} seize, touch, get, attain. D. wish to
>> catch or seize. {A} catch, seize, touch, take hold of (esp. the sacrificial
>> animal to kill it); undertake, begin; gain, acquire, get, attain. C. cause
>> to seize, touch, or begin. D. wish to touch or kill. {anvA} seize or touch
>> (from behind); hold or stick to (acc.). {upA} touch, also = C. reproach,
>> blame. {samA} take hold of, seize, touch, get, obtain, rub over, anoint.

>> *{upa}* catch, meet with, find, obtain (P. fall to one's share),

>> recover; conceive ({garbham}); perceive, learn, ascertain, understand, know
>> as (2 acc.). C. let have or know. {pratyupa} receive back, recover.
>> {samupa} get, obtain; learn, understand. {pra} seize; take hold of, get,
>> obtain, also = C. take in, dupe, fool, mock. {vipra} = prec. C. {prati}
>> receive back, recover, get, obtain; get it i.e. be punished; perceive,
>> learn, understand, know as (2 acc.); wait for, expect. {vi} take asunder or
>> away; get, procure; cede, surrender, yield. C. let a pers. have a th. (2
>> acc.). {sam} wrestle or struggle with (instr.), take hold of one another;
>> obtain, receive +
>>
>>
>>
>> 27
>>

>> *तत्सूक्ष्ममसदाभासमसदेव ह्यतादृशम् । कीदृशी बीजता तत्र बीजाभावे
>> कुतोऽङ्कुरः ॥४।१।२७॥ *

>>
>> तत् सूक्ष्मम् असत् आभासम् असत् एव हि_अतादृशम् ।
>>
>> tat sUkSmam asat AbhAsam asat eva hi_atAdRzam |
>>
>> कीदृशी बीजता तत्र बीज.अभावे कुतः_अङ्कुरः ॥४।१।२७॥
>>
>> kIdRzI bIjatA tatra bIja.abhAve kuta:_aGkura: ||4|1|27||
>>
>> .
>>

>> *that subtle unSuch.appearance*
>>
>> *which is only unSuchness*
>>
>> *is not_anything like That*
>>
>> *—*
>>
>> *what sort of seedness would there be in That*
>>
>> *?*
>>
>> *and*
>>
>> *lacking a seed*
>>
>> *where would the sprout come.from*
>>
>> *?*

>>
>> tat sUkSmam asat AbhAsam
>>
>> asat eva hi_atAdRzam =
>>
>> kIdRzI bIjatA tatra
>>
>> bIja.abhAve kuta:_aGkura:
>>
>> .
>>

>> *sUkSma *
>>
>> *AbhAsa*
>>
>> *atAdRza *
>>
>> *kIdRzI *
>>
>> *bIjatA *
>>
>> *bIja.abhAva *
>>
>> *kutas *
>>
>> *aGkura *
>>
>> *. *

>>
>> *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.
>>
>> *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*

>>
>> x
>>
>> 25 26 27
>>
>>
>>
>> 28
>>

>> *गगनाङ्गादपि स्वच्छे शून्ये तत्र परे पदे । कथं सन्ति
>> जगन्मेरुसमुद्रगगनादय: ॥४।१।२८॥*

>>
>> गगन.अङ्गात् अपि स्वच्छे शून्ये तत्र परे पदे ।
>>
>> gagana.aGgAt api svacche zUnye tatra pare pade |
>>
>> कथम् सन्ति जगत् मेरु-समुद्र-गगन.आदयः ॥४।१।२८॥
>>
>> katham santi jagat meru-samudra-gagana.Adaya: ||4|1|28||
>>
>> .
>>

>> *if it's like the empty sky itself on a clear day*
>>
>> *there in the Higher State*
>>
>> *how can there be this world, Mount.meru & the ocean & the sky*
>>
>> *?*
>>
>> *from/thru/than* gagana*.sky-*aGga*- body/limb-*At api.*even/tho -
>> in/when* svaccha - *very.clear**-*e - zUnya -* empty/void**-*e tatra*.there/then
>> - in/when* para.*beyond/high - *pada.*state/condition-*e = katham*.¿how
>> -* santi - .*they.are - *jagat - *world-Meru-*samudra - -*ocean-*gagana
>> *.sky-*Adaya:-*&c.s*
>>
>> *. *
>>
>> *gagana - *gaganAGga
>>
>> *aGga - *gagana-aGga-
>>
>> *svaccha *
>>
>> *. *

>>
>> *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?
>>
>>
>>
>> 29
>>

>> *न किम्चिद्वत् कथं किंचित् तत्रास्ते वस्तु वस्तुनि । *
>>
>> *अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥ *

>>
>> न किम्चित्-वत् कथम् किम्चित् तत्र_आस्ते वस्तु वस्तुनि ।
>>
>> na kimcit-vat katham kimcit tatra_Aste vastu vastuni |
>>
>> अस्ति चेत् तत् कथम् तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥
>>
>> asti cet tat katham tatra vidyamAnam na dRzyate ||4|1|29||
>>
>> .
>>
>> na kimcidvat kathaM kiMcit
>>

>> if it's *not like anything how is i*t_a*nything? *
>>
>> tatra – *there = *
>>
>> Aste vastu - *it would be substantial = *
>>
>> vastuni -* (if) in substance = *
>>
>> *cet* tat_asti –*That is *=
>>
>> katham tatra - *how there = *
>>
>> vidyamAnam - *evident = *
>>
>> na dRzyate* – is it not seen? *
>>
>> .
>>
>> *na kimcidvat *
>>
>> *kathaM kiMcit *
>>
>> *Aste *
>>
>> *vastu* - vastuni -* (if) in substance = *
>>
>> *vidyamAna *
>>
>> *dRzyate *
>>
>> *. *

>>
>> *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?
>>

>> #vid - #vidyamAna - (Pass. pr. p) - "being known to be", existent, e*vid*ent
>> • *-tA*, *-tvam* • v.*mati* – "presence of mind" - having understanding,
>> wise. § #*avidyamAna‑* - pr. Pass. p.), not present or existent, absent

>> *Mn.&c. • -tA - the not being present Comm. on Nyayad.
>>
>>
>>
>> 30
>>

>> *न किम्चिदात्मनः किम्चित्कथमेति कुतोऽथ वा ।
>> शून्यरूपाद्घटाकाशाज्जातोऽद्रिः क्व कुतः कदा *॥३०॥

>>
>> न किम्चित् आत्मनः किम्चित् कथम् एति कुतः_अथ वा ।
>>
>> na kimcit Atmana: kimcit katham eti kuta:_atha vA |
>>
>> शून्य-रूपात् घट.आकाशात् जातः_अद्रिः क्व कुतः कदा ॥४।१।३०॥
>>
>> zUnya-rUpAt ghaTa.AkAzAt jAta:_adri: kva kuta: kadA ||4|1|30||
>>
>> .
>>
>> na kimcit Atmana: -
>>
>> kimcit katham eti -
>>
>> kuta:_atha vA =
>>
>> zUnya-rUpAt ghaTa.AkAzAt -
>>
>> jAta:_adri: kva kuta: kadA
>>

>> *. *
>>
>> *not.anything is by.nature anything-else*
>>
>> *: *
>>
>> *how does it come to be? *
>>
>> *or rather why? *
>>
>> *from being empty.of.form *
>>
>> ghaTa.AkAzAt – *from that pot-space =*
>>
>> jAta: adri: – *a mountain rises =*
>>
>> kva kuta: kadA – *where? whence? when? *
>>
>> .
>>
>> *zUnyarUpa *
>>
>> *ghaTAkAza *
>>
>> *jAta *
>>
>> *adr*
>>
>> *. *
>>
>> *not.anything is by.nature anything-else*
>>
>> *: *
>>
>> *how does it come to be? *
>>
>> *or rather why? *
>>
>> *from being empty.of.form *
>>
>> ghaTa.AkAzAt – *from that pot-space =*
>>
>> jAta: adri: – *a mountain rises =*
>>
>> kva kuta: 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.30-32 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 kimcid Atmana: kimcit – Not_anything of/by itSelf is anything =
>> katham eti – How does it go/happen? = kuta: atha vA – or rather whence? =
>> zUnya-rUpAd – from being empty.of.form = ghaTa.AkAzAt – from that pot-space
>> = jAta: adri: – a mountain rises-- = kva kuta: kadA – where? whence? when?
>>

>> *x*

>>
>> x
>>
>> 28 29 30
>>
>> 31
>>

>> *प्रतिपक्षे कथं किम्चिदास्ते छाया तपे यथा । कथमास्ते तमो भानौ कथमास्ते
>> हिमोऽनले ॥३१॥*

>>
>> प्रतिपक्षे कथम् किम्चित् आस्ते छाया तपे यथा ।
>>
>> pratipakSe katham kimcit Aste chAyA tape yathA |
>>
>> कथम् आस्ते तमः भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥
>>
>> katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||
>>
>> .
>>

>> *for*
>>
>> *how can opposites coexist*
>>
>> *?*
>>
>> *there is no shadow in a fire*
>>
>> *—*
>>
>> *no darkness in the sunlight*
>>
>> *& *
>>
>> *snow won't fuel a fire*
>>
>> *. *

>>
>> *m.31 How 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?
>>

>> *jd.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?*
>>
>>
>>
>> 32
>>
>> *मेरुरास्ते कथमणौ कुतः किम्चिदनाकृतौ । तदतद्रूपयोरैक्यं क्व छाया तपयोरिव
>> ॥४।१।३२॥*

>>
>> मेरुः आस्ते कथम् अणौ कुतः किम्चित् अनाकृतौ ।
>>
>> meru: Aste katham aNau kuta: kimcit anAkRtau |
>>
>> तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥
>>
>> tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||
>>
>> .
>>

>> *how can Mount.meru be in an atom*
>>
>> *?*
>>
>> *how can anything be in the formless*
>>
>> *?*
>>
>> *where's the equality of that & not-that*
>>
>> *? *
>>
>> *they're like shadow & light*
>>
>> *!*

>>
>> meru: Aste katham aNau -
>>
>> kuta: kimcit anAkRtau |
>>
>> tat.a.tat=rUpayo: aikyam x
>>

>> kva chAyA tapayo: iva *-* *x *
>>
>> *. *
>>
>> *Mount.Meru -* Aste katham
>>
>> aNau* - xx -* - kuta: kimcit anAkRta* - xx -*u = tat* - xx -*a* - xx -*
>> tat=rUpa* - xx -*yo: aikya* - xx -*m - kva chAyA* - xx -* tapayo:* - xx
>> -* iva *-* *x *
>>
>> *. *

>>
>> *vwv.1517 ... Where is the identity between those of the nature of That
>> (or Reality) and not-That (or unreality), as between shadow and sunshine?
>>
>> *m.32. How 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.
>>
>> *sv.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?
>>
>> meru:_Aste katham aNau kuta: kimcit_anAkRtau |
>>
>> tad.a.tad=rUpayo:_aikyam kva c.chAyA tapayo:_iva
>>
>>
>>
>> 33
>>

>> *साकारवटधानादाउ अङ्कुराः सन्ति युक्तिमत् । नाकारे तन्महाकारं
>> जगदस्तीत्ययुक्तिकम् ॥४।१।३३॥ *

>>
>> स.आकार-वट-धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।
>>
>> sa.AkAra-vaTa-dhAna.AdAu aGkurA: santi yuktimat |
>>
>> न_आकारे तत्-महा.आकारम् जगत् अस्ति_इति_अ.युक्तिकम् ॥४।१।३३॥
>>
>> na_AkAre tat-mahA.AkAram jagat asti_iti_a.yuktikam ||4|1|33||
>>
>> .
>>
>> sa.AkAra-vaTa-dhAna.Adau – with-form-banyan-dhAna-&c
>>

>> aGkurA: – *sprouts = *
>>
>> santi yuktimat – *being conjoined *=
>>
>> na.AkAre = *not in form = *
>>
>> tan-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).
>>
>> *m.33 In 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?
>>
>> *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.
>>

>> *x*
>>
>> *pratipakSe kathaM kimcidAste chAyA tape yathA | kathamAste tamo bhAnau
>> kathamAste himo'nale ||4|1|31||*
>>
>> *merurAste kathamaNau kutaH kimcidanAkRtau | tadatadrUpayoraikyaM kva
>> chAyA tapayoriva ||4|1|32||*
>>
>> *sAkAravaTadhAnAdAu aGkurAH santi yuktimat | nAkAre tanmahAkAraM
>> jagadastItyayuktikam ||4|1|33|| *

>>
>> प्रतिपक्षे कथम् किम्चित् आस्ते छाया तपे यथा ।
>>
>> pratipakSe katham kimcit Aste chAyA tape yathA |
>>
>> कथम् आस्ते तमः भानौ कथम् आस्ते हिमः_अनले ॥४।१।३१॥
>>
>> katham Aste tama: bhAnau katham Aste hima:_anale ||4|1|31||
>>
>> मेरुः आस्ते कथम् अणौ कुतः किम्चित् अनाकृतौ ।
>>
>> meru: Aste katham aNau kuta: kimcit anAkRtau |
>>
>> तत्.अ.तत्=रूपयोः ऐक्यम् क्व छाया तपयोः इव ॥४।१।३२॥
>>
>> tat.a.tat=rUpayo: aikyam kva chAyA tapayo: iva ||4|1|32||
>>
>> स.आकार-वट-धान.आदाउ अङ्कुराः सन्ति युक्तिमत् ।
>>
>> sa.AkAra-vaTa-dhAna.AdAu aGkurA: santi yuktimat |
>>
>> न_आकारे तत्-महा.आकारम् जगत् अस्ति_इति_अ.युक्तिकम् ॥४।१।३३॥
>>
>> na_AkAre tat-mahA.AkAram jagat asti_iti_a.yuktikam ||4|1|33||
>>
>> 31
>>

>> *for*
>>
>> *how can opposites coexist*
>>
>> *?*
>>
>> *there is no shadow in a fire*
>>
>> *—*
>>
>> *no darkness in the sunlight*
>>
>> *& *
>>
>> *snow won't fuel a fire*
>>
>> *. *

>>
>> 32
>>
>> 33
>>
>> x
>>
>> 31 32 33
>>
>>
>>
>> 34
>>

>> *देशान्तरे यच्च नरान्तरे च बुद्ध्यादिसर्वेन्द्रियशक्तिदृश्यम् । *
>>
>> *नास्त्येव तत्तद्विधबुद्धिबोधे न किम्चिदित्येव तदुच्यते च ॥४।१।३४॥ *

>>
>> देश.अन्तरे यत् च नर.अन्तरे च
>>
>> deza.antare yat ca nara.antare ca
>>
>> बुद्धि.आदि-सर्व.इन्द्रिय-शक्ति-दृश्यम् ।
>>
>> buddhi.Adi-sarva.indriya-zakti-dRzyam |
>>
>> न.अस्ति_एव तत् तत्.विध-बुद्धि-बोधे
>>
>> na.asti_eva tat tat.vidha-buddhi-bodhe
>>
>> न किम्चित्_इति_एव तत् उच्यते च ॥४।१।३४॥
>>
>> na kimcit_iti_eva tat ucyate ca ||4|1|34||
>>
>> .
>>

>> deza.antare yat ca – *and what in *di*fferent 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 *is not even That *
>>
>> tad-vidha-buddhi-bodhe *when intellectually realized as a mode of That *
>>
>> na kimcit ity eva *nor anything whatever *
>>
>> tat ucyate ca – *That is called. *

>>
>> *vlm.p.34 We see the same organs of sense and their sensations in all men
>> in every country, but there is no uniformity in men’s understandings, nor
>> can there be any reason assigned to this difference.
>>
>> *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 something, 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.
>>
>> *m34 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.34-36 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.
>>

>> * deza.antare yat ca – *and what in *di*fferent places *= nara.antare ca
>> –* and in *di*fferent people = *
>>
>> buddhi.Adi-sarva_indriya-zakti-dRzyam – *is
>> Intellect-&c.all-organ-power-perceived *= na asti eva tat *is not even
>> That - *tad-vidha-buddhi-bodhe *when intellectually realized as a mode
>> of That - *na kimcit ity eva *nor anything whatever - *tat ucyate ca – *That
>> is called. *
>>
>>
>>
>> 35
>>
>> *कार्यस्य तत्कारणतां प्रयातं वक्तीति यस्तस्य विमूढबोधः । *
>>
>> *कैर्नाम तत्कार्यमुदेति तस्मात् स्वैः कारणाद्यैः सहकारिरूपैः ॥३५॥*

>>
>> कार्यस्य तत् कारणताम् प्रयातम्
>>
>> kAryasya tat kAraNatAm prayAtam
>>
>> वक्ति_इति यः_तस्य विमूढ-बोधः ।
>>
>> vakti_iti ya:_tasya vimUDha-bodha: |
>>
>> कैः_नाम तत्.कार्यम् उदेति तस्मात्
>>
>> kai:_nAma tat.kAryam udeti tasmAt
>>
>> स्वैः कारणाद्यैः सहकारि-रूपैः ॥४।१।३५॥
>>
>> svai: kAraNAdyai: sahakAri-rUpai: ||4|1|35||
>>
>> .
>>

>> kAryasya *of an Effect *
>>
>> tat.kAraNatAm *that.Causality *
>>
>> prayAtam *is Effective *
>>
>> vakti_iti ya: *who says so *
>>
>> tasya vimUDha-bodha: *his muddled understan*di*ng *
>>
>> kai:_nAma *by what ones namely *
>>
>> tat.kAryam udeti tasmAt *that.effec*t_a*rises from That *
>>
>> svai: kAraNa.Adyai: *with its own Causality *
>>
>> sahakAri-rUpai: *with contributing forms. *

>>
>> *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 (svai: kAraNAdyai: 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?
>>
>> *vlm. 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.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.
>>
>>
>>
>> 36
>>

>> *दुर्बुद्धिभिः कारणकार्यभावं संकल्पितं दूरतरे व्युदस्य । *
>>
>> *तदेव तत्सत्यमनादिमध्यं जगत्तदेतत्स्थितमित्यवेहि ॥४।१।३६॥*

>>
>> दुर्.बुद्धिभिः कारण-कार्यभावम्
>>
>> dur.buddhibhi: kAraNa-kAryabhAvam
>>
>> संकल्पितम् दूरतरे व्युदस्य ।
>>
>> saMkalpitam dUratare vyudasya |
>>
>> तदेव तत् सत्यम् अन्.आदि.मध्यम्
>>
>> tadeva tat satyam an.Adi.madhyam
>>
>> जगत् तत् एतत् स्थितम् इति_अवेहि ॥४।१।३६॥
>>
>> jagat tat etat sthitam iti_avehi ||4|1|36||
>>
>> .
>>

>> dur.buddhibhi: – *by those of little Intellect *
>>
>> kAraNa-kArya-bhAvam *the feeling of Cause & Effect *
>>
>> kAri/abhavam* in the absence of a Doer*
>>
>> saMkalpitam
>>
>> is *conceived *
>>
>> dUratare *in the most remote *
>>
>> vyudasya
>>
>> tat eva *Tha*t_a*lone *
>>
>> tat-satyam *that.is.so <http://that.is.so> *
>>
>> an.Adi-madhyam *without beginning or middle *
>>
>> jagat tat *the world is That *
>>
>> etat sthitam iti
>>
>> *situate as this *
>>
>> avehi - know*. *

>>
>> #ud, >#und – to flow, UNDulate - #uda - water - #vyuda .adj.- waterless.
>>
>> *AB. ... dUram vyudasya mithyA_iti nirasya yat ...
>>
>> *vlm.36. 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.
>>
>> *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.*
>>

>> *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.
>>

>> *x*
>>
>> x
>>
>> 34 35 36
>>
>>
>>
>>
>>
>> •
>>
>> *o**ॐ**m*
>>
>> •

>>
>>
>>
>> DAILY READINGS mn 30October
>>
>>
>>
>> fm6080 2.oc29..31 chUdAlA.Topknot_and the 5 Delights .z82
>>
>>
>> https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29..31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0
>>
>> fm7175.3oc27..30 Song of the Higher Meaning .z70
>>
>>
>> https://www.dropbox.com/s/6fr58l6lz0b26p6/fm7175.3oc27..30%20Song%20of%20the%20Higher%20Meaning%20.z70.docx?dl=0
>>
>> fm4002 1.oc30 On Concurrent Causes .z25
>>
>>
>> https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha

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

>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संक​ल्पात्स मनो_भवेत् ।
>>

>> saMkalpAt sa:_man*a:_*bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>> +++
>>
>>
>>
>> *सर्ग ४.१ *
>>
>> *वसिष्ठ* उवाच । *
>>
>> *अथोत्पत्तिप्रकरणादनन्तरमिदम् शृणु । स्थितिप्रकरणं राम ज्ञातं निर्वाणकारि
>> यत् ॥४।१।१॥*
>>
>> *एवं तावदिदं विद्धि दृश्यं जगदिति स्थितम् । अहं चेत्याद्यनाकारं
>> भ्रान्तिमात्रमसन्मयम् ॥४।१।२॥*
>>
>> *अकर्तृकम् अरङ्गम् च गगने चित्रम् उत्थितम् । अद्रष्टृकम् च*_*अनुभवम्
>> अनिद्रम् स्वप्न-दर्शनम् *॥३॥
>>
>> *भविष्यत्पुरनिर्माणं चित्तसंस्थामिवोदितम् ।
>> मर्कटानलतापान्तमसदेवार्थसाधकम् ॥४।१।०४॥*
>>
>> *ब्रह्मण्यनन्यदन्याभमम्ब्वावर्तवदास्थ्तितम् । सद्रूपमपि निःशून्यं तेजः
>> सौरमिवाम्बरे ॥४।१।०५॥*
>>
>> *रत्नाभापुञ्जमिव खे दृश्यमानमभित्तिमत् । गन्धर्वाणां पुरमिव दृश्यं
>> नित्यमभित्तिमत् ॥४।१।०६॥*
>>
>> *मृगतृष्णाम्ब्विवासत्यं सत्यवत्प्रत्ययप्रदम् ।
>> संकल्पपुरवत्प्रौढमनुभूतमसन्मयम् ॥४।१।०७॥*
>>
>> *कथार्थप्रतिभानात्म न क्वचित्स्थितमस्थितम् । निःसारम् अप्यतीवान्तः सारं
>> स्वप्नाचलोपमम् *॥८॥
>>
>> *भूताकाशमिवाकारभासुरं शून्यमात्रकम् । शरदभ्रमिवाग्रस्थमलमक्षयमक्षतम्
>> ॥४।१।०९॥ *
>>
>> *वर्णो व्योममलस्येव दृश्यमानमवस्तुकम् ।
>> स्वप्नाङ्गनारताकारमर्थनिष्ठमनर्थकम् ॥४।१।१०॥*
>>
>> *चित्रोद्यानमिवोत्फुल्लमरसं सरसाकृति । प्रकाशमपि
>> निस्तेजश्चित्रार्कानलवत्स्थितम् ॥४।१।११॥*
>>
>> *अनुभूतं मनोराज्यमिवासत्यमवास्तवम् । चित्रपद्माकर इव सारसौगन्ध्यवर्जितम्
>> ॥४।१।१२॥*
>>
>> *शून्ये प्रकचितं नानावर्णमाकारितात्मकम् ।
>> अपिण्डग्रहमाशून्यमिन्द्रचापमिवोत्थितम् ॥४।१।१३॥*
>>
>> *परामर्शेन शुष्यद्भिर्भूतपेलवपल्लवैः । कृतं जडमसारात्म कदलीस्तम्भभासुरम्
>> ॥४।१।१४॥ *
>>
>> *स्फुरितेक्षणदृष्टान्धकारचक्रकवर्तनम् । अत्यन्तमभवद्रूपमपि
>> प्रत्यक्षवत्स्थितम् ॥४।१।१५॥ *
>>
>> *वार्बुद्बुदमिवाभोगि शून्यमन्तः स्फुरद्वपुः । रसात्मकं
>> चाप्यरसमविच्छिन्नक्षयोदयम् ॥४।१।१६॥ *
>>
>> *नीहार इव विस्तारि गृहीतं सन्न किंचन । जडशून्यास्पदं शून्यं
>> केषाम्चित्परमाणुवत् ॥४।१।१७॥ *
>>
>> *किम्चिद्भूतमयोऽस्मीति स्थितं शून्यमभूतकम् । गृह्यमाणोऽप्यसद्रूपो निशाचर
>> इवास्थितः ॥१८॥ *
>>
>> *राम उवाच । *
>>
>> *महाकल्पक्षये दृश्यमास्ते बीज इवाङ्कुरः । परे भूय उदेत्येतत् तत एवेति किं
>> वद ॥४।१।१९॥ *
>>
>> *एवंबोधाः किमज्ञाः स्युरुत ज्ञा इति च स्फुटम् । यथावद्भगवन्ब्रूहि
>> सर्वसंशयशान्तये ॥४।१।२०॥ *
>>
>> *वसिष्ठ* उवाच । *
>>
>> *इदं बीजेऽङ्कुर इव दृश्यमास्ते महाशये । ब्रूते य एवमज्ञत्वमेतत्तस्यास्ति
>> शैशवम् ॥४।१।२१॥ *
>>
>> *शृण्वेतत्किमसम्बन्धं कथमेतदवास्तवम् । विपरीतो बोध एष वक्तुः श्रोतुश्च
>> मोहकृत् ॥४।१।२२॥ *
>>
>> *बीजे किलाङ्कुर इव जगदास्त इतीह या । बुद्धिः सा सत्प्रलापार्थम् मूढा शृणु
>> कथं किल ॥२३॥ *
>>
>> *बीजं भवेत्स्वयं दृश्यं चित्तादीन्द्रियगोचरम् । यवधानादिधान्यानि युक्तः
>> पत्राङ्कुरोद्भवः ॥४।१।२४॥ *
>>
>> *मनःषष्ठेन्द्रियातीतं यत्स्यादतितरामणु । बीजं तद्भवितुं शक्तं
>> स्वयम्भूर्जगतां कथम् ॥४।१।२५॥*
>>
>> *आकाशात् अपि सूक्ष्मस्य परस्य परमात्मन: । *
>>
>> *सर्व.आख्य.अन्.उपलम्भस्य कीदृशी बीजता कथम् ॥४।१।२६॥*
>>
>> *तत्सूक्ष्ममसदाभासमसदेव ह्यतादृशम् । कीदृशी बीजता तत्र बीजाभावे
>> कुतोऽङ्कुरः ॥४।१।२७॥ *
>>
>> *गगनाङ्गादपि स्वच्छे शून्ये तत्र परे पदे । कथं सन्ति
>> जगन्मेरुसमुद्रगगनादय: ॥४।१।२८॥*
>>
>> *न किम्चिद्वत् कथं किंचित् तत्रास्ते वस्तु वस्तुनि । अस्ति चेत् तत् कथम्
>> तत्र विद्यमानम् न दृश्यते ॥४।१।२९॥ *
>>
>> *न किम्चिदात्मनः किम्चित्कथमेति कुतोऽथ वा ।
>> शून्यरूपाद्घटाकाशाज्जातोऽद्रिः क्व कुतः कदा *॥३०॥
>>
>> *प्रतिपक्षे कथं किम्चिदास्ते छाया तपे यथा । कथमास्ते तमो भानौ कथमास्ते
>> हिमोऽनले ॥३१॥*
>>
>> *मेरुरास्ते कथमणौ कुतः किम्चिदनाकृतौ । तदतद्रूपयोरैक्यं क्व छाया तपयोरिव
>> ॥४।१।३२॥*
>>
>> *साकारवटधानादाउ अङ्कुराः सन्ति युक्तिमत् । नाकारे तन्महाकारं
>> जगदस्तीत्ययुक्तिकम् ॥४।१।३३॥ *
>>
>> *देशान्तरे यच्च नरान्तरे च बुद्ध्यादिसर्वेन्द्रियशक्तिदृश्यम् । नास्त्येव
>> तत्तद्विधबुद्धिबोधे न किम्चिदित्येव तदुच्यते च ॥४।१।३४॥ *
>>
>> *कार्यस्य तत्कारणतां प्रयातं वक्तीति यस्तस्य विमूढबोधः । *
>>
>> *कैर्नाम तत्कार्यमुदेति तस्मात् स्वैः कारणाद्यैः सहकारिरूपैः ॥३५॥*
>>
>> *दुर्बुद्धिभिः कारणकार्यभावं संकल्पितं दूरतरे व्युदस्य । *
>>
>> *तदेव तत्सत्यमनादिमध्यं जगत्तदेतत्स्थितमित्यवेहि ॥४।१।३६॥*
>>
>>
>>
>> *sarga 4.1 *
>>
>> *vasiSTha* uvAca | *
>>
>> *athotpattiprakaraNAdanantaramidam zRNu | sthitiprakaraNaM rAma jJAtaM
>> nirvANakAri yat ||4|1|1||*
>>
>> *evaM tAvadidaM viddhi dRzyaM jagaditi sthitam | ahaM cetyAdyanAkAraM
>> bhrAntimAtramasanmayam ||4|1|2||*
>>
>> *akartRkam araGgam ca gagane citram utthitam | *
>>
>> *adraSTRkam ca_anubhavam anidram svapna-darzanam ||4|1|03||*
>>
>> *bhaviSyatpuranirmANaM cittasaMsthAmivo*di*tam |
>> markaTAnalatApAntamasadevArthasAdhakam ||4|1|04||*
>>
>> *brahmaNyananyadanyAbhamambvAvartavadAsthtitam | sadrUpamapi niHzUnyaM
>> tejaH sauramivAmbare ||4|1|05||*
>>
>> *ratnAbhApuJjamiva khe dRzyamAnamabhittimat | gandharvANAM puramiva
>> dRzyaM nityamabhittimat ||4|1|06||*
>>
>> *mRgatRSNAmbvivAsatyaM satyavatpratyayapradam |
>> saMkalpapuravatprauDhamanubhUtamasanmayam ||4|1|07||*
>>
>> *kathArthapratibhAnAtma na kvacitsthitamasthitam | niHsAram apyatIvAntaH
>> sAraM svapnAcalopamam ||4|1|08||*
>>
>> *bhUtAkAzamivAkArabhAsuraM zUnyamAtrakam |
>> zaradabhramivAgrasthamalamakSayamakSatam ||4|1|09|| *
>>
>> *varNo vyomamalasyeva dRzyamAnamavastukam |
>> svapnAGganAratAkAramarthaniSThamanarthakam ||4|1|10||*
>>
>> *citrodyAnamivotphullamarasaM sarasAkRti | prakAzamapi
>> nistejazcitrArkAnalavatsthitam ||4|1|11||*
>>
>> *anubhUtaM manorAjyamivAsatyamavAstavam | citrapadmAkara iva
>> sArasaugandhyavarjitam ||4|1|12||*
>>
>> *zUnye prakacitaM nAnAvarNamAkAritAtmakam |
>> apiNDagrahamAzUnyamindracApamivotthitam ||4|1|13||*
>>
>> *parAmarzena zuSyadbhirbhUtapelavapallavaiH | kRtaM jaDamasArAtma
>> kadalIstambhabhAsuram ||4|1|14|| *
>>
>> *sphuritekSaNadRSTAndhakAracakrakavartanam | atyantamabhavadrUpamapi
>> pratyakSavatsthitam ||4|1|15|| *
>>
>> *vArbudbudamivAbhogi zUnyamantaH sphuradvapuH | rasAtmakaM
>> cApyarasamavicchinnakSayodayam ||4|1|16|| *
>>
>> *nIhAra iva vistAri gRhItaM sanna kiMcana | jaDazUnyAspadaM zUnyaM
>> keSAmcitparamANuvat ||4|1|17|| *
>>
>> *kimcidbhUtamayo'smIti sthitaM zUnyamabhUtakam | gRhyamANo'pyasadrUpo
>> nizAcara ivAsthitaH ||4|1|18|| *
>>
>> *rAma uvAca | *
>>
>> *mahAkalpakSaye dRzyamAste bIja ivAGkuraH | pare bhUya udetyetat tata
>> eveti kiM vada ||4|1|19|| *
>>
>> *evaMbodhAH kimajJAH syuruta jJA iti ca sphuTam | yathAvadbhagavanbrUhi
>> sarvasaMzayazAntaye ||4|1|20|| *
>>
>> *vasiSTha* uvAca | *
>>
>> *idaM bIje'Gkura iva dRzyamAste mahAzaye | brUte ya
>> evamajJatvametattasyAsti zaizavam ||4|1|21|| *
>>
>> *zRNvetatkimasambandhaM kathametadavAstavam | viparIto bodha eSa vaktuH
>> zrotuzca mohakRt ||4|1|22|| *
>>
>> *bIje kilAGkura iva jagadAsta itIha yA | buddhiH sA satpralApArtham mUDhA
>> zRNu kathaM kila ||4|1|23|| *
>>
>> *bIjaM bhavetsvayaM dRzyaM cittAdIndriyagocaram | yavadhAnAdidhAnyAni
>> yuktaH patrAGkurodbhavaH ||4|1|24|| *
>>
>> *manaHSaSThendriyAtItaM yatsyAdatitarAmaNu | bIjaM tadbhavituM zaktaM
>> svayambhUrjagatAM katham ||4|1|25||*
>>
>> *AkAzAt api sUkSmasya parasya paramAtmana: | *
>>
>> *sarva.Akhya.an.upalambhasya kIdRzI bIjatA katham ||4|1|26||*
>>
>> *tatsUkSmamasadAbhAsamasadeva hyatAdRzam | kIdRzI bIjatA tatra bIjAbhAve
>> kuto'GkuraH ||4|1|27|| *
>>
>> *gaganAGgAdapi svacche zUnye tatra pare pade | kathaM santi
>> jaganmerusamudragaganAdaya: ||4|1|28||*
>>
>> *na kimcidvat kathaM kiMcit tatrAste vastu vastuni | asti cet tat katham
>> tatra vidyamAnam na dRzyate ||4|1|29|| *
>>
>> *na kimcidAtmanaH kimcitkathameti kuto'tha vA |
>> zUnyarUpAdghaTAkAzAjjAto'driH kva kutaH kadA ||4|1|30|| *
>>
>> *pratipakSe kathaM kimcidAste chAyA tape yathA | kathamAste tamo bhAnau
>> kathamAste himo'nale ||4|1|31||*
>>
>> *merurAste kathamaNau kutaH kimcidanAkRtau | tadatadrUpayoraikyaM kva
>> chAyA tapayoriva ||4|1|32||*
>>
>> *sAkAravaTadhAnAdAu aGkurAH santi yuktimat | nAkAre tanmahAkAraM
>> jagadastItyayuktikam ||4|1|33|| *
>>
>> *dezAntare yacca narAntare ca buddhyA*di*sarvendriyazaktidRzyam |
>> nAstyeva tattadvidhabuddhibodhe na kimci*di*tyeva taducyate ca
>> ||4|1|34|| *
>>
>> *kAryasya tatkAraNatAM prayAtaM vaktIti yastasya vimUDhabodhaH | kairnAma
>> tatkAryamudeti tasmAt svaiH kAraNAdyaiH sahakArirUpaiH *||35||
>>
>> *durbuddhibhiH kAraNakAryabhAvaM saMkalpitaM dUratare vyudasya | tadeva
>> tatsatyamanAdimadhyaM jagattadetatsthitamityavehi ||4|1|36||*
>>
>>
>>
>> *+++*

>> *४००२*

>>
>> fm4002 1.oc30 On Concurrent Causes .z25
>>
>>
>> https://www.dropbox.com/s/1s0xlfe9gjbt39l/fm4002%201.oc30%20On%20Concurrent%20Causes%20.z25.docx?dl=0
>>
>>
>>
>>
>>

>> *+++*
>>
>>
>>
>> *FM.4.1 *
>>
>> *Vasishtha said—*

>>
>> 4.1.1 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23
>> 24 25 26 27 28 29 30 31 32 33 34 35 36
>>
>> ||
>>
>>
>>
>> +++
>>
>>
>>

>> *32*|10|*33*|23|*36*|34|16|10|16|*01*|13|*02*|*03*|15|*15|*06|*04*|*05*|
>> *07*|16|*08*|*09*|26|*11*|*12*|24|15|*14*|10|*17*|14|*18*|35|23|*19*|*20*
>> |24|*21*|*22*|*25*|26|*14|*36|25|*15|03|*03|34|*27*|*28*|10|15|*29*|*30*|
>> *31*|34|16|*32*|13|*33*|*35*|*01*|*02*|*04*|*05*|*06*|*07*|25|*14|08*|
>> *09*|36|16|*11*|*12*|*13*|*03|*34|*16|17*|*31|31|*26|*18*|*19*|*20*|*21*|
>> *22*|*23*|*24*|35|26|*27*|31|*28*|*16|29*|*30*|*06|*

>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> --
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>> .
>>
>