fm6100 2.dc11 ON CAUSATION .z35

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Dec 11, 2017, 9:08:12 PM12/11/17

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work in progress .v17

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fm6100 2.dc11 ON CAUSATION .z35

https://www.dropbox.com/s/6uo816kjcoezlaa/fm6100%202.dc11%20ON%20CAUSATION%20.z35.docx?dl=0

Oॐm

ON CAUSATION

FIRECREST asked—

jd. his Queen Topknot

who has mastered the Power of Transfiguration

having been abandoned by her Royal Husband

left to rule the Kingdom in his absence

while he engages in tapas.Asceticism

with Supersight she has found his Hideaway

and has appeared to him

as the son of a God

who becomes his guru

kumbha the Pot

a boy just rAma's age

in our fastidious saMskRta talk

TOPKNOT

is feminine gender

kumbha the Pot

is masculine gender

a Divine Boy who now teaches Firecrest about karma

*[sometimes I will use a new Pronoun <ze> = <"he" o&r "she">

after this interruption he says

referring to the previous Canto

01|o/

zikhidhvaja uvAca |

एवम् चेत्_तन् महाबुद्धे यादृशम् कारणम् परम् ।

कार्यम् तादृशम् एव_इदम् जगद्_इत्य्_एव वेद्म्य्_अहम् ॥६।१००।१॥

evam cet_tan mahAbuddhe yAdRzam kAraNam param |

kAryam tAdRzam eva_idam jagat_iti_eva vedmi_aham ||6|100|01||

evam cet_tan -

if That be So, Deep.Thinker,

yAdRzam kAraNam param -

whatever the cause may be, next =

kAryam tAdRzam eva_idam - the effect thatever is just this =

jagat_iti_eva vedmi_aham - "world" so too I.know "I"

~sv.1 SIKHIDHVAJA said: If the supreme being is real and the world is real, then I assume that the supreme being is the cause and the world the effect!

~vlm.1 SIKHIDHWAJA said:—If is it so, O most intelligent sir, that the work is alike the nature of its maker; and therefore the world resembles brahmA in every respect.

* evam cet_tan - so if That = mahAbuddhe - O, Great.Intellect, = yAdRzam kAraNam param - whatever the cause may be, next = kAryam tAdRzam eva_idam - the effect thatever is just this = jagat_iti_eva vedmi_aham - "world" so too I.know "I"

#para

kumbha.Pot said—

02|o/

यत्र कारणता तस्य कार्यम् तद्_उपपद्यते ।

यन्_न कारणम् एव_आदौ तस्मात्_कार्यम् कुतो भवेत् ॥६।१००।२॥

yatra kAraNatA tasya kAryam tat_upapadyate |

yan_na kAraNam eva_Adau tasmAt_kAryam kuto bhavet ||02||

yatra kAraNatA tasya

kAryam tat_upapadyate

yan_na kAraNam eva_Adau

tasmAt_kAryam kuto bhavet

~sv.2 KUMBHA replied: Only if there is causality can the effect be assumed. But, where there is no causality, how can the effect arise from it?

~vlm.2 Kumbha replied:—Where there exists a causality, there is an effectuality also accompanied with it; so where there is no cause whatever, there can be no effect also following the same.

03|o/

न_इह_अस्ति कारणम् किम्.चिन्_न च कार्यम् कदा.चन ।

विद्यमानम् इदम् सर्वम् सर्वम् शान्तम् अजम् जगत् ॥६।१००।३॥

na_iha_asti kAraNam kim.cin_na ca kAryam kadA.cana |

vidyamAnam idam sarvam sarvam zAntam ajam jagat ||03||

na iha asti kAraNam kim.cin

There is no cause whatever

na ca kAryam kadA.cana

nor an effect whenever

vidyamAnam idam sarvam

sarvam zAntam ajam jagat

~vlm.3. Therefore there is no possibility of any cause or its effect in this world, which is manifest before us as, the self-same essence of the ever tranquil and the unborn spirit of god.

~sv.3-4 There is no causal relationship between Brahman and the universe: whatever there is here is Brahman.

04|o/

जायते कारणात्_कार्यम् यत्_तत्_कारणवद्_भवेत् ।

यन् न जायत एव_इह तस्मिन्_सदृशता कुत: ॥६।१००।४॥

jAyate kAraNAt_kAryam yat_tat_kAraNavat_bhavet |

yan na jAyata eva_iha tasmin_sadRzatA kuta: ||04||

jAyate kAraNAt kAryam yat

An effect which arises from a cause

tat kAraNavad bhavet

becomes similar to that cause

yan na jAyata eva iha

which does not arise here

tasmin sadRzatA kuta:

where is the likeness to that cause?

~vlm.4. The effect that comes to pass from a cause, is of course alike to the nature of its causality; but what similarity can there exist between one, which is neither the cause nor effect of the other?

~sv.3-4 There is no causal relationship between Brahman and the universe: whatever there is here is Brahman.

05|o/

बीजम् एव न यस्य_अस्ति तत्_कथम् वद जायते ।

अप्रतर्क्यम् अनाख्यम् च यत्_तस्य क्व_इव बीजता ॥६।१००।५॥

bIjam eva na yasya_asti tat_katham vada jAyate |

apratarkyam anAkhyam ca yat_tasya kva_iva bIjatA ||05||

bIjam eva na yasya_asti

a seed of which there is no existence

how is it born, tell me

tat_katham vada jAyate

apratarkyam anAkhyam ca yat

what is beyond analysis and description

where would there by seed-ness for that?

tasya kva_iva bIjatA

~sv.5-6 When there is no seed even, then how is something born?

~vlm.5. Say how can a tree grow which has no seed for its growth, and how can God have a seed whose nature is inscrutable in thought, and inexpressible in words.

A seed which has no existence, how is it born, tell me.

And what can't be described or analyzed,

where would the seed-ness be for that?

06|o/

देश-काल-वशात् सर्वे हेतुम् अन्त: प्रमाणगा: ।

अकर्तृ-ब्रह्म-विषय: प्रमा कारणयो: कथम् ॥६।१००।६॥

deza-kAla-vazAt sarve hetum anta: pramANa.gA: |

a=kartR-brahma-viSaya: pramA kAraNayo: katham ||06||

~jd.

deza-kAla-vazAt - by force of place & time =

sarve hetum_anta: pramANagA: - x =

akartR-brahma-viSaya: - x =

pramA kAraNayo: katham - x =

pramANaga - x.

~sv.5-6 When there is no seed even, then how is something born?

~vlm.6. All things that have their causality at any time or place, are of course of the nature of their causal influence; but how can there be a similarity of anything with God who is never the cause of an effect

07|o/

अ=कर्तृ-कर्म-करणे न_अस्ति कारणता शिवे ।

तस्मात्_तत्_कारणम् न_अस्ति जगच्-छब्दार्थ-वेदनम् ॥६।१००।७॥

a=kartR-karma-karaNe na_asti kAraNatA zive |

tasmAt_tat_kAraNam na_asti jagat-zabdArtha-vedanam ||07||

~jd.

a=kartR-karma-karaNe - when without doer & doing & deed =

na_asti kAraNatA - there is no causation =

zive - x =

tasmAt

tat.kAraNam na_asti jagat-zabdArtha-vedanam - x.

~sv.7 When Brahman is nameless and formless, there is surely no causality (seed) in it. Hence, Brahman is non-doer in whom causality does not exist. Therefore, there is no effect which can be called the world.

~vlm.7. brahmA the uncausing uncaused cause of all, has no causality in him; therefore the meaning of the word world, is something that has no cause whatever. (Jagat means what is going on forever).

08|o/

ब्रह्मैव त्वम् स्वरूपम् सद्_यत्_स्थितम् धारयस्व तत् ।

अ-सम्यग्.दर्शि-विषयम् तद्_एव जगद्Âचितम् ॥६।१००।८॥

brahmaiva tvam svarUpam sat_yat sthitam dhArayasva tat |

a-samyak.darzi-viSayam tat_eva jagadÂcitam ||08||

~jd.

brahmaiva tvam svarUpam sat_yat - x =

sthitam dhArayasva tat - x =

a-samyak.darzi-viSayam - x =

tat_eva jagadÂcitam - x =

~vlm.8. Therefore think thyself as Brahma, according to the view of the intelligent; but the world appears as some thing extended in the sight of men of imperfect understandings.

~sv. Brahman alone thou art and Brahman alone exists. When that Brahman is comprehended by unwisdom, it is experienced as this universe. This universe is, as it were, the body of Brahman. When that infinite consciousness considers itself as other than it really is, that is said to be self-destruction or self-experience.

09|o/

चिन्मात्रम् अजरम् शान्तम् यद्_एकम् तत्_प्रमीयते ।

तेन_एव_अयम् जगद्_ब्रह्म सच्_छान्तम् बुद्ध्यते वपु: ॥६।१००।९॥

cinmAtram ajaram zAntam yat_ekam tat_pramIyate |

tena_eva_ayam jagat_brahma sac_chAntam buddhyate vapu: ||09||

~jd.

cit.mAtram – a mode of Consciousness =

ajaram zAntam – undecaying calm =

yat_ekam – what is one =

tat_pramIyate – that is made less =

tena_eva_ayam jagat_brahma – and thus this world is the Immensity =

sat_zAntam buddhyate vapu: - x.

~vlm.9. When the word is taken as one and the same with the tranquil intellect of god, it must be viewed in the light of the transparent spirit of Brahma, (i.e. spiritually and intellectually they are both the same).

*Ott.part. #mAtra - When used as a suffix, mAtra is commonly translated as "only" • and often this is adequate. In yv/FM, -mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure" (as in the "meter" of the poetic line). Thus -> #cinmAtra (cit,mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When #cit cit.Consciousness is affected as #चित्त citta Affection, it becomes #cinmaya *chinmaya, Measured/Formed Consciousness • *Ott.mAtra‑ - as a suffix, commonly read as "only" or "pure" (e.g. cinmAtra "Pure Consciousness", but yv.FM stresses its meaning as "measure" (like the measured form of a verse) • cit.mAtram – a mode of Consciousness = ajaram zAntam – undecaying calm = yat_ekam – what is one = tat_pramIyate – that is made less, y6100.009, FM6.100.9. +

10|o/

अन्यथा .एव च यो भावश् चेतस: पृथिवी-पते ।

स एव नाश: कथित: स्वानुभूतश् च पण्डितै: ॥६।१००।१०॥

anyathA _eva ca yo bhAva:_ cetasa: pRthivI-pate |

sa* eva nAza: kathita: svAnubhUta:_ ca paNDitai: ||10||

~jd.

anyathA eva ca

and indeed otherwise

ya: bhAva:

what is the bhAva.state

cetasa:

of the chetas.Affectivity

pRthivI-pate

, Lord of the Earth,

sa eva nAza: kathita:

that indeed is called destruction

svAnubhUta: ca paNDitai:

in the experience of the learnèd paNDitas

~vlm.10. Any other notion, Oh prince, which the mind may entertain about the nature of god, is said by the intelligent, to be the destruction of the right concept of the Deity.

11|o/

चित्तम् नाश-स्वभावम् तद्_विद्धि नाश-आत्मकम् नृप ।

क्षण-नाशो यत: कल्प-चित्त-शब्देन कथ्यते ॥६।१००।११॥

cittam nAza-svabhAvam tat_viddhi nAza~Atmakam nRpa |

kSaNa-nAzo yata: kalpa-citta-zabdena kathyate ||11||

cittam nAza-svabhAvam

the Affective mind is naturally destructive

tad viddhi

know it as

nAza~Atmakam

destructive by nature,

nRpa

Lord of men,

kSaNa-nAza:

being

instantly destructive

yata: kathyate

thus it is known

kalpa-citta-zabdena

by the word kalpa-chitta

Affected Concept

~sv.11 That self-destruction is the mind. Its very nature is the destruction (veiling) of self-knowledge. Even if such self-destruction is momentary, it is known as the mind that lasts for a world-cycle.

~vlm.11. Know O prince, that the destruction of the mind (or mental error), is tantamount to the destruction of the soul; and slight forgetfulness of the spirit, is hard to be retrieved in a whole kalpa. < He that loses the sight of his Lord for a moment, loses it forever).

AB. … sa: kSaNa-mAtram api svarUpa-vismaraNa-rUpo nAza: kalpa-kAla-vismRta-citta-zabdena ucyata i.a. ||

* cittam nAza-svabhAvam the Affective mind is naturally destructive tad viddhi know it as nAza~Atmakam destructive by nature, nRpa Lord of men, kSaNa-nAza: being instantly destructive yata: kathyate thus it is known kalpa-citta-zabdena by the word kalpa-chitta Affected Concept

12|o/

अ-संकल्पन-मात्रेण सम्यग्.ज्ञान-उदय-आत्मना ।

संकल्प: क्षीयते सिद्ध्यै स्वयम् एव_असद्-आत्मक: ॥६।१००।१२॥

a-saMkalpana-mAtreNa samyak.jJAna-udaya~AtmanA |

saMkalpa: kSIyate siddhyai svayam eva_asad-Atmaka: ||12||

a-saMkalpana-mAtreNa

with the Non-conceptual construct

with the arising of integral wisdom in the self

samyak.jJAna-udaya~AtmanA

saMkalpa: kSIyate siddhyai

the concept withers with attainment

yourself only of the nature of a-sat.

svayam eva_asad-Atmaka:

~vlm.12. No sooner you are freed from your personality, than you find yourself to be full of Divine knowledge, and your false personality flies away from your consummation in spirituality.

~sv. Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised....

13|Ø

नाम_एव_अङ्गी.कृत-अभावम् यदि विश्वम् हि कथ्यते ।

विद्यमानम् कथम् तत्_स्यान्_ननु तामर-सेKषण ॥६।१००।१३॥

nAma_eva_aGgI.kRta-abhAvam yadi vizvam hi kathyate |

vidyamAnam katham tat syAn_nanu tAmara-seKSaNa ||13||

nAma_eva aGgI.kRta-abhAvam –

namely so agreed abhAva.unFeeling

yadi vizvam hi kathyate –

if the universe is being discussed

vidyamAnam – x

katham tat syAt –

how would That be

nanu tAmara-seKSaNa - x.

~vlm.13. If you think the world to be existent from the meaning of the word viswa or all, then tell me how and whence could all this come into existence.

~sv. Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised. When the world exists only as a word but not as a real independent substance, how then can it be accepted as a real existence? Its independent existence is like water in the mirage. How can that be real? The confused state in which this unreality appears to be real is known as the mind. Non-comprehension of the truth is ignorance or the mind; right comprehension is self-knowledge or self-realisation.

14|o/

हस्ताव्_उत्क्षिप्य यो ब्रूते शूद्रो_अस्मि_इति भृशम् गिरा ।

कथम् स विप्रो भवति विप्रत्वम् स्वस्य कीदृशम् ॥६।१००।१४॥

hastAv_utkSipya yo brUte zUdro_asmi_iti bhRzam girA |

katham sa* vipro bhavati vipratvam svasya kIdRzam ||14||

hastau_utkSipya ya: – "hands-up"

brUte x

zUdra:_asmi_iti bhRzam girA |

katham sa* vipra: bhavati – x

vipratvam svasya kIdRzam - x.

~vlm.14. How can you call one to be a Brahman, who lifts up his arms and proclaims himself about to be a sudra?

~sv.12..18 Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised. When the world exists only as a word but not as a real independent substance, how then can it be accepted as a real existence? Its independent existence is like water in the mirage. How can that be real? The confused state in which this unreality appears to be real is known as the mind. Non-comprehension of the truth is ignorance or the mind; right comprehension is self-knowledge or self-realisation.

15|o/

विवृत्त-धातुर्_अत्युच्चैर्_"मृतो_अस्मि"_इति विरौति य: ।

मृतिम् एव_आगतम् विद्धि जीवनम् तस्य संभ्रम: ॥६।१००।१५॥

vivRtta-dhAtu:_atyuccai:_"mRto_asmi"_iti virauti ya: |

mRtim eva_Agatam viddhi jIvanam tasya saMbhrama: ||15||

vivRtta-dhAtu:_aty.uccai:

"mRta:_asmi"_iti virauti ya:

mRtim eva_Agatam viddhi jIvanam tasya saMbhrama:

~vlm.15. He who cries himself saying that he is dead, after the sinking of his pulsation; take him for the dead, and his living to be mistaken for life.

विवृत्तधातुरत्युच्चैर्मृतोऽस्मीति विरौति यः ।
मृतिमेवागतं विद्धि जीवनं तस्य संभ्रमः ।। १५
VA - who to understand विवृत्तधातु: ?
AS: AB explains सन्निपातेन विवृत्ताः कुपिता: धातवः यस्य ...
This means one who's organs are in turmoil due to fever..

भ्रम-आकृति यद्_अस्ति_इह दृश्यते_अलात-चक्रवत् ।

bhrama~AkRti yat_asti_iha dRzyate_alAta-cakravat |

मृगतृष्णा-द्विचन्द्र-आदि-बाल-वेतालक-आदिवत् ॥६।१००।१६॥

mRgatRSNA-dvicandra~Adi-bAla-vetAlaka~Adivat ||16||

a formation of the immensity

which is

here

is seen

like the wheel of a whirling torch

it is a thirsty beast's mirage

a boozer's double moon

a Zombie for a little boy

~vlm. ... a secondary moon in the mist ....

*jd.16 - bhrama~AkRti yat_asti_iha – a formation of the immensity which is here = dRzyate_alAta-cakravat – is seen like the wheel of a torch = mRgatRSNA-dvicandra.Adi-bAla-vetAlaka~Adivat - it's like a thirsty beast's mirage, a drunkard's double moon, a little boy's Zombie =

17|o/

तत्_कथम् किल नाम स्यात् सत्यम् श्रम-भर-आत्मकम् ।

अज्ञान-भ्रान्तिर्_एव_अन्तश्_चित्तम् इत्य्_एव कथ्यते ॥६।१००।१७॥

tat_katham kila nAma syAt satyam zrama-bhara~Atmakam |

ajJAna-bhrAnti:_eva_anta:_cittam iti_eva kathyate ||17||

tat_katham kila nAma syAt

whatever-in-the-world is its name?

satyam zrama-bhara~Atmakam - x =

ajJAna-bhrAnti:_eva_anta: - x =

cittam iti_eva kathyate - x =

~vlm.17. What then is the true name of this erroneous substance, misleading us to the wrong, which is commonly designated as the mind, and is wapped in ignorance and error.

18|o/

अ-ज्ञानम् उच्यते चित्तम् अ-सत् सद्_इव संस्थितम् ।

अ-संवेदनम् अ-ज्ञानम् ज्ञानम् संवेदनम् भवेत् ॥६।१००।१८॥

a-jJAnam ucyate cittam a-sat sat_iva saMsthitam |

a-saMvedanam a-jJAnam jJAnam saMvedanam bhavet ||18||

*jd.18 - a-jJAnam ucyate cittam - Affective mind is said to be without jJAna Wisdom: = what is not.So is established as.if So - a-sat sat_iva saMsthitam = a-saMvedanam a-jJAnam jJAnam saMvedanam bhavet - (This) uncomprehended (spiritual) ignorance becomes comprehended wisdom.

~vlm.18. The mind is another name for ignorance, and an unreality appearing as a real entity. Here ignorance takes the name of the mind, and unreality passes under the title of reality. Ignorance is the want of true knowledge, as knowledge is the privation of ignorance.

~sv.12..18 .... How can that be real? The confused state in which this unreality appears to be real is known as the mind. Non-comprehension of the truth is ignorance or the mind; right comprehension is self-knowledge or self-realisation.

#vid -> #saMvid -> #saMvedanam - the act of perceiving or feeling, [exercising Samvit Awareness], perception, sensation; making known, communication, announcement, information. • #saMvedanIya -adj.- to be perceived or felt nyAyas. • #saMvedita -adj.- (fr. Caus) made known, informed, instructed. • #saMvedya -adj.- to be known or understood or learnt; intelligible; to be communicated to (tasmin); -tA -f.- intelligibility • -tva -n.- • sensation nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'samvedanam'." SV

19|o/

अज्ञान-सत्त्व-संवित्तेर्_ज्ञानात्_संवेदनात्_क्षय: ।

जल-ज्ञानम् मुधा भ्रान्ति: साधो मरु-मरीचिषु ॥६।१००।१९॥

ajJAna-sattva-saMvitte:_jJAnAt saMvedanAt_kSaya: |

jala-jJAnam mudhA bhrAnti: sAdho maru-marIciSu ||19||

ajJAna-sattva-saMvitte: - x =

jJAnAt saMvedanAt_kSaya: - x =

jala-jJAnam mudhA bhrAnti: - x =

sAdho maru-marIciSu – x.

~vlm.19. Ignorance or false knowledge, is driven by our knowledge of truth; as the error of water in the desert, is dispelled by the knowledge of mirage.

~sv.19-20-21-22-23 Even as the realisation This is not water' brings about the realisation of the mirage as mirage, the realisation that 'This is not pure consciousness but kinetic consciousness which is known as the mind' brings about its destruction.

20|o/

न_एतज्_जलम् इति ज्ञानात्_संवित्ते: प्रविलीयते ।

इदम् चित्तम् इति प्रौढम् यद्_अज्ञानम् अलम् हृदि ॥६।१००।२०॥

na_etaj_jalam iti jJAnAt saMvitte: pravilIyate |

idam cittam iti prauDham yat_ajJAnam alam hRdi ||20||

na_etat_jalam

"This is not water"

iti jJAnAt saMvitte: pravilIyate

idam cittam iti prauDham yat_ajJAnam alam hRdi

~vlm.20. As the knowledge of mirage removes the error of water in the sandy desert, so the knowledge of the mind as gross ignorance, rem<wes the errontneous mind from the inward seat of the heart. (The heart and mind are often used for one another).

21|o/

"न_अस्ति चित्तम्"_इति ज्ञानात्_तत् समूलम् विनश्यति ।

यथा रज्ज्वाम् भुजङ्गत्वम् अज्ञान-भ्रम-संभवम् ॥६।१००।२१॥

"na_asti cittam"_iti jJAnAt_tat samUlam vinazyati |

yathA rajjvAm bhujaGgatvam ajJAna-bhrama-saMbhavam ||21||

"na_asti cittam"

"There is no Affective mind"

from such Knowledge

it is destroyed with its root

iti jJAnAt_tat samUlam vinazyati

yathA rajjvAm bhujaGgatvam ajJAna-bhrama-saMbhavam

as snake-ness in a rope

it is arisen by delusive ignorance.

~vlm.21. The knowledge of the want of a mind, serves to root out its prejudice at once; as the knowledge of the rope as no snake, removes the fear of the reptile in the rope.

~sv... the realisation that 'This is not pure consciousness but kinetic consciousness which is known as the mind' brings about its destruction.

"There's no Affective mind":

from such knowledge, mind is destroyed with its root,

like the snake-ness in a rope made by delusive ignorance.

22|o/

"न सर्पो_अयम्"_इति ज्ञानाद्.द्_हृदि रूढात्_प्रनश्यति ।

तथा_आत्मनि मनो-भूतम् अ.ज्ञान-भ्रम=संभवम् ॥६।१००।२२॥

"na sarpo_ayam"_iti jJAnAd.t_hRdi rUDhAt_pranazyati |

tathA_Atmani mano-bhUtam a.jJAna-bhrama=saMbhavam ||22||

"na sarpo_ayam"

iti jJAnAt_hRdi

rUDhAt_pranazyati

"This is no snake!"

from the restraint of such knowledge in the heart

it is destroyed.

tathA_Atmani mano-bhUtam

Thus in the self

a creature/state of Mind

is the production of delusive ignorance.

a.jJAna-bhrama=saMbhavam

~vlm.22. As the knowledge of the privation of the snake in the rope, removes its bias from the mind; so the knowledge of the want of the mind, removes this offsprings of error and ignorance from within us.

23|o/

चित्तम् न_अस्ति_इति विज्ञानाद्.द्_हृदि रूढाद्_विनश्यति ।

चित्तम् मनो_अहम् इत्य्_अन्तर्_यावद्_अज्ञान-संभवम् ॥६।१००।२३॥

cittam na_asti_iti vijJAnAd.t_hRdi rUDhAt_vinazyati |

cittam mano_aham iti_anta:_yAvat_ajJAna-saMbhavam ||23||

*jd.23 - cittam na_asti - "There is no Affective Mind" = iti vijJAnAt_hRdi rUDhAd - from the growth of such understanding in the Heart = vinazyati - it is destroyed = cittam manas_aham - "I am the Affective Mind" = ity antar yAvat ajJAna-saMbhavam - thus much within is the production of Ignorance.

~vlm.23. The knowledge of there being no such thing as the mind, removes its false impressions from the heart; because the mind and our egoism, are the brood of our ignorance only.

24|o/

न चित्तम् अस्ति नो च_एवम् अहम्.कार-आदि-संयुतम् ।

किम्.चिद्_एव जगत्य्_अस्मिन्_संविद्-एकान्त-निर्मला ॥६।१००।२४॥

na cittam asti no ca_evam aham.kAra~Adi-saMyutam |

kim.cit_eva jagati_asmin_saMvid-ekAnta-nirmalA ||24||

na cittam asti - there's no Affective mind =

na.u ca evam aham.kAra~Adi-saMyutam - nor like connexion with ahaMkAra."I"dentity and other mental functions =

kim.cit eva jagati asmin saMvit-ekAnta-nirmalA - x =

~vlm.24. There is no mind nor egoism, seated in us as we commonly believe to be; there is one pure intelligence only both with and without us, which we can hardly perceive.

~sv.24..27 When thus the non-existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

25|o/

तया संकल्प-चित्त-आदि कृतम् आसीद्_विमूढया ।

अद्य_असंकल्पत: सर्वम् परित्यक्तम् प्रबुद्धया ॥६।१००।२५॥

tayA saMkalpa-citta~Adi kRtam AsIt_vimUDhayA |

adya_asaMkalpata: sarvam parityaktam prabuddhayA ||25||

tayA - x =

saMkalpa-citta~Adi kRtam AsIt - x =

vimUDhayA - x =

adya a-saMkalpata: sarvam parityaktam prabuddhayA - x.

~vlm.25. You who had so long the sense of your desire, your mind and your personality from your ignorance only; are quite set free from all of them at this moment, by your being awakened to the light of knowledge.

~sv.24..27 When thus the non-existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

26|o/

संकल्पेन यदा याति त्व्_अ-संकल्पेन गच्छति ।

पवनेन महाबाहो ज्वाला-जालम् इव_अनले ॥६।१००।२६॥

saMkalpena yadA yAti tv_a-saMkalpena gacchati |

pavanena mahAbAho jvAlA-jAlam iva_anale ||

26||

saMkalpena yadA yAti tu - tho it comes thru conception =

a-saMkalpena gacchati - without conception it goes =

pavanena - x =

mahAbAho - Master.Archer =

jvAlAjAlam iva anale - x =

~vlm.26. All the troubles that you have to meet with, owing to your fostering the inborn desire of your heart; are all driven away by your want of desire, as the wind disperses the flaming conflagration of the forest.

~sv.24..27 When thus the non-existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

संकल्पेन यदा याति त्वसंकल्पेन गच्छति ।
पवनेन महाबाहो ज्वालाजालमिवानले ।। २६
VA - whatever is born of notions, disappears in their absence.
by wind fire ... ?

AS:When one goes by definite intention (संकल्पेन), in reality (तु) he goes unintentionally O one with mighty arms (महाबाहो) as if being driven by wind into the web of flames in the fire

27|o/

आत्म.तत्त्व-एक.घनया ततया ब्रह्म-सत्तया ।

जगत् सर्वम् इति व्याप्तम् समुद्र इव वारिणा ॥६।१००।२७॥

Atma.tattva-eka.ghanayA tatayA brahma-sattayA |

jagat sarvam iti vyAptam samudra iva vAriNA ||27||

Atma.tattva-eka.ghanayA - x =

tatayA - x =

brahma-sattayA - x =

jagat sarvam - x =

iti vyAptam - x =

samudra iva vAriNA - x =

~vlm.27. It is the dense essence of the Divinity that pervades the whole universe, as it is this circumbient ocean which surrounds all the continents of the earth.

~sv.24..27 When thus the non-existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

28|o/

न_अहम् अस्मि न च_अन्यो_अस्ति न त्वम् न_एते न चित्तकम् ।

न_इन्द्रियाणि न च_आकाशम् आत्मा त्व्_एको_अस्ति निर्मल: ॥६।१००।२८॥

na_aham asmi na ca_anyo_asti na tvam na_ete na cittakam |

na_indriyANi na ca_AkAzam AtmA tv_eko_asti nirmala: ||28||

na_aham asmi - I am not =

na ca_anya: asti - nor is there another =

na tvam - no you =

na ete - no these =

na cittakam - x =

na_indriyANi - x =

na ca_AkAzam - x =

AtmA tu_eka: asti nirmala: - x.

~vlm.28. There is nothing in existence as I, thou, this, or that or any other; there is no mind nor the senses, nor the earth nor sky; but they are all as the manifestations of the Divine spirit.

~sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

29|o/

घट-आद्य्-आकार=रूपेण स एव_अयम् विलोक्यते ।

इदम् चित्तम् अयम् च_अहम् इति का_एव कु-कल्पना ॥६।१००।२९॥

ghaTa~Ady-AkAra=rUpeNa sa* eva_ayam vilokyate |

idam cittam ayam ca_aham iti kA_eva ku-kalpanA ||29||

*jd.29 - ghaTa~Ady-AkAra=rUpeNa - x =

sa eva_ayam vilokyate - x =

idam cittam ayam ca_aham - x =

iti kA_eva ku-kalpanA - x =

~vlm.29. As the visibles appear in the forms of the frail pot and other fragile bodies on earth; so the many false invisible things appear to us in the forms of the mind, egoism and the like.

~sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

30|o/

न जायते न म्रियते किम्.चिद्_अस्मिञ्_जगत्त्रये ।

केवलो_अयम् चिद्-उल्लास: सद्-असद्-भावना-आत्मना ॥६।१००।३०॥

na jAyate na mriyate kim.cit_asmiJ_jagattraye |

kevalo_ayam cid-ullAsa: sad-asad-bhAvanA-AtmanA ||30||

na jAyate na mriyate –

it is not born, in does not die

kim.cit_asmiJ_jagattraye –

anything in the Triple World

kevala:_ayam cid-ullAsa:

sad-asad-bhAvanA-AtmanA

It is not born, it does not die,

whatever is in the Triple World.

It is entirely the radiance of Consciousness

with the Self feeling as really unreal

~vlm.30. There is nothing, that is either born or dies away in all these three worlds; it is only the display of the Divine intellect, that gives rise to the ideas of existence and non-existence.

~sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

31|o/

सर्वम् आत्मा परंब्रह्म सकृत्-प्रकटम् आततम् ।

द्वित्व-एकत्वे न विद्येते न भ्रान्तिर्_न च संभ्रम: ॥६।१००।३१॥

sarvam AtmA paraMbrahma sakRt-prakaTam Atatam |

dvitva-ekatve na vidyete na bhrAnti:_na ca saMbhrama: ||31||

~jd.

sarvam AtmA paraMbrahma - everything is self, the perfected brahman.Immensity =

sakRt-prakaTam Atatam - x =

dvitva-ekatve na vidyete – the states of duality & oneness are not known to be =

na bhrAnti:_na ca saMbhrama: - neither delusion nor confusion.

~vlm.31. All these are but representations of the supreme soul, now evolved and now spread out from it; and there is no room for unity or duality, nor any error or fallibility in its nature.

~sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

32|o/

सर्व.इन्द्रिय-गण=आकारे सन्नेव_असि सखे तत: ।

न दह्यसे महाबुद्धे न च क्व.चन लिप्यसे ॥६।१००।३२॥

sarva.indriya-gaNa=AkAre sanneva_asi sakhe tata: |

na dahyase mahAbuddhe na ca kva.cana lipyase ||32||

sarva.indriya-gaNa=AkAre sanneva_asi sakhe tata: - x =

na dahyase – you are burned =

mahAbuddhe - x =

na ca kva.cana lipyase - x.

~vlm.32. Mind, O friend, that you are the true one, in the shape of your senses; and these will never be burnt at your cremation, nor will you be utterly destroyed by your death.

~sv. One alone is the pure consciousness. Nothing in the three worlds is ever born or dies. The infinite consciousness alone exists. There is neither unity nor diversity, neither confusion nor delusion. Nothing perishes and nothing flourishes. Everything (even the energy that manifests as desire and desirelessness) is your own self.

33|o/

न ते विनश्यति सखे न च किम्.चिद्_विवर्धते ।

निर्मल-आकाश-रूपस्य कैवल्य-अनन्त-रूपिण: ॥६।१००।३३॥

na te vinazyati sakhe na ca kim.cit_vivardhate |

nirmala~AkAza-rUpasya kaivalya-ananta-rUpiNa: ||33||

~jd.

na te vinazyati sakhe

nothing of yours is destroyed, friend =

na ca kim.cit_vivardhate - nor does anything increase/grow =

nirmala~AkAza-rUpasya - x =

kaivalya-ananta-rUpiNa: - x.

#sac #sakha

~vlm.33. No part of thyself is ever increased or annihilated at any time, the entirety of thy pure self[ is immortal, and must remain entire for ever.

~sv. ... Nothing perishes and nothing flourishes. Everything (even the energy that manifests as desire and desirelessness) is your own self.

34|o/

इच्छा-अनिच्छा-आत्मिके शक्ती या_इतरा_अपि त्वम् एव च ।

न ह्य्_अंशु-व्यतिरेकेण शशङ्क उपलभ्यते ॥६।१००।३४॥

icchA-anicchA-Atmike zaktI yA_itarA_api tvam eva ca |

na hi_aMzu-vyatirekeNa zazaGka upalabhyate ||34||

icchA-anicchA-Atmike - x =

zaktI yA_itarA_api - x =

tvam eva ca - x =

na hi aMzu-vyatirekeNa - x =

zazaGka upalabhyate - x.

~vlm.34. The powers of thy volition and nolition, and the other faculties of thy body and mind, are attributes of thyself; as the beams of moon, are the significant properties of that luminary. (The attributes are denotative of the subject).

35|o/

अजम् अजरम् अनाद्य-ज=स्वभावम्

सकृद्-अमलम् विलसत्-सदैक-रूपम् ।

विगलित-कलनम् कल~आख्य-लीलम्

सद्-उदितम् आद्यम् अजम् तद्_आत्म-तत्त्वम् ॥६।१००।३५॥

ajam – unborn

ajaram

unaging =

an-Adya-ja=svabhAvam – with a nature without origin =

sakRt_amalam vilasat – x

sadaika-rUpam – an ever-One form

vigalita-kalanam – x

kala~Akhya-lIlam – x

sad-uditam Adyam – arisen as Being.So primally =

ajam – unborn

tat_Atma-tattvam - That is the Thatness of the Self.

~vlm.35, Always remember the nature of thy soul, to be unborn and increate, without its beginning and end, never decaying and ever remaining the same; it is indivisible and without parts, it is the true essence, and existing from the beginning and never to have its end. (The immortality of the soul).

oॐm

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

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DAILY READINGS tu 12 December

fm4033 1.dc12..14 THREE WAYS OF LOOKING AT IDENTITY .z71

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fm6101 2.dc12-13 About sattva .z62

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fm7202 3.dc12 rAma's Thanksgiving .z12

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

fm6100 2.dc11 ON CAUSATION .z35.docx

Jiva Das

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Dec 11, 2020, 5:32:15 PM12/11/20

to yoga vasishtha

FM6100 ON CAUSATION 2.DC11 .z35

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FM.6.100-FM.6.128 end

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FM.6.100 ON CAUSATION 2.DC11

सर्ग ६.१००

sarga 6.100

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

एवम् चेत् तत्_महाबुद्धे यादृशम् कारणम् परम् ।

evam cet tat mahAbuddhe yAdRzam kAraNam param |

कार्यम् तादृशम् एव_इदम् जगd इty एव वेdmy अहम् ॥६।१००।०१॥

kAryam tAdRzam eva_idam jagat_iti_eva vedmi_aham ||6|100|01||

कुम्भ उवाच ।

kumbha* uvAca |

यत्र कारणता तस्य कार्यम् तत्_उपपद्यते ।

yatra kAraNatA tasya kAryam tat upapadyate |

यत्_न कारणम् एव_आदौ तस्मात् कार्यम् कुतः भवेत् ॥६।१००।०२॥

yat na kAraNam eva_Adau tasmAt kAryam kuta: bhavet ||6|100|02||

न_इह_अस्ति कारणम् किम्चिn न च कार्यम् कदा.चन ।

na_iha_asti kAraNam kim.cit_na ca kAryam kadA.cana |

विद्यमानम् इदम् सर्वम् सर्वम् शान्तम् अजम् जगत् ॥६।१००।०३॥

vidyamAnam idam sarvam sarvam zAntam ajam jagat ||6|100|03||

जायते कारणात् कार्यम् यत् तत् कारणवत्_भवेत् ।

jAyate kAraNAt kAryam yat tat kAraNavat bhavet |

यत्_न जायत* एव_इह तस्मिन् सदृशता कुतः ॥६।१००।०४॥

yat na jAyata* eva_iha tasmin sadRzatA kuta: ||6|100|04||

बीजम् एव न यस्य_अस्ति तत् कथम् वद जायते ।

bIjam eva na yasya_asti tat katham vada jAyate |

अ.प्रतर्क्यम् अन्.आख्यम् च यत् तस्य क्व_इव बीजता ॥६।१००।०५॥

a.pratarkyam an.Akhyam ca yat tasya kva_iva bIjatA ||6|100|05||

देश.काल.वशात् सर्वे हेतुम् अन्तः प्रमाण.गाः ।

deza.kAla.vazAt sarve hetum anta: pramANa.gA: |

अ=कर्तृ.ब्रह्म.विषयः प्रमा कारणयोः कथम् ॥६।१००।०६॥

a=kartR.brahma.viSaya: pramA kAraNayo: katham ||6|100|06||

अ=कर्तृ.कर्म.करणे न_अस्ति कारणता शिवे ।

a=kartR.karma.karaNe na_asti kAraNatA zive |

तस्मात् तत् कारणम् न_अस्ति जगc.chaब्दार्थ.वेदनम् ॥६।१००।०७॥

tasmAt tat kAraNam na_asti jagat.zabdArtha.vedanam ||6|100|07||

ब्रह्मैव त्वम् स्वरूपम् सत्_यत् स्थितम् धारयस्व तत् ।

brahmaiva tvam svarUpam sat yat sthitam dhArayasva tat |

अ.सम्यक्.दर्शि.विषयम् तd एव जगदाचितम् ॥६।१००।०८॥

a.samyak.darzi.viSayam tat eva jagadAcitam ||6|100|08||

चिn.मात्रम् अजरम् शान्तम् यd एकम् तत् प्रमीयते ।

cit.mAtram ajaram zAntam yat ekam tat pramIyate |

तेन_एव_अयम् जगत् ब्रह्म सत्_शान्तम् बुद्ध्यते वपुः ॥६।१००।०९॥

tena_eva_ayam jagat brahma sat_zAntam buddhyate vapu: ||6|100|09||

अन्यथा_एव च यः_भावः चेतसः पृथिवी.पते ।

anyathA_eva ca ya: bhAva: cetasa: pRthivI.pate |

स एव नाशः कथितः स्वानुभूतः च पण्डितैः ॥६।१००।१०॥

sa* eva nAza: kathita: svAnubhUta: ca paNDitai: ||6|100|10||

चित्तम् नाश.स्वभावम् तद् विद्धि नाश.आत्मकम् नृप ।

cittam nAza.svabhAvam tat viddhi nAza~Atmakam nRpa |

क्षण.नाशः यतः कल्प.चित्त.शब्देन कथ्यते ॥६।१००।११॥

kSaNa.nAza: yata: kalpa.citta.zabdena kathyate ||6|100|11||

अ.संकल्पन.मात्रेण सम्यg.ज्ञान~उदय.आत्मना ।

a.saMkalpana.mAtreNa samyak.jJAna~udaya~AtmanA |

संकल्पः क्षीयते सिद्ध्यै स्वयम् एव_असत्.आत्मकः ॥६।१००।१२॥

saMkalpa: kSIyate siddhyai svayam eva_asat.Atmaka: ||6|100|12||

नाम_एव_अङ्गी.कृत.अभावम् यदि विश्वम् हि कथ्यते ।

nAma_eva_aGgI.kRta~abhAvam yadi vizvam hi kathyate |

विद्यमानम् कथम् तत् स्यात्_ननु तामर.सेKषण ॥६।१००।१३॥

vidyamAnam katham tat syAt nanu tAmara.seKSaNa ||6|100|13||

हstAv उत्क्षिप्य यः ब्रूते शूद्रः_अस्मि_इति भृशम् गिरा ।

hastau_utkSipya ya: brUte zUdra:_asmi_iti bhRzam girA |

कथम् स विप्रः_भवति विप्रत्वम् स्वस्य कीदृशम् ॥६।१००।१४॥

katham sa* vipra: bhavati vipratvam svasya kIdRzam ||6|100|14||

विवृत्त.धातुः_अत्युच्चैः "मृतः_अस्मि"_इति विरौति यः ।

vivRtta.dhAtu: atyuccai: "mRta:_asmi"_iti virauti ya: |

मृतिम् एव_आगतम् विद्धि जीवनम् तस्य सम्भ्रमः ॥६।१००।१५॥

mRtim eva_Agatam viddhi jIvanam tasya sambhrama: ||6|100|15||

भ्रम.आकृति यद् अस्ति_इह दृश्यते_अलात.चक्रवत् ।

bhrama~AkRti yat asti_iha dRzyate_alAta.cakravat |

मृगतृष्णा.द्विचन्द्र+आदि.बाल.वेतालक+आदिवत् ॥६।१००।१६॥

mRgatRSNA.dvicandra+Adi.bAla.vetAlaka+Adivat ||6|100|16||

तत् कथम् किल नाम स्यात् सत्यम् श्रम.भर.आत्मकम् ।

tat katham kila nAma syAt satyam zrama.bhara~Atmakam |

अज्ञान.भ्रान्तिः_एव_अन्तः_चित्तम् इty एव कथ्यते ॥६।१००।१७॥

ajJAna.bhrAnti: eva_anta:_cittam iti_eva kathyate ||6|100|17||

अ.ज्ञानम् उच्यते चित्तम् अ.सत् सद् इव संस्थितम् ।

a.jJAnam ucyate cittam a.sat sat_iva saMsthitam |

अ.संवेदनम् अ.ज्ञानम् ज्ञानम् संवेदनम् भवेत् ॥६।१००।१८॥

a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet ||6|100|18||

अज्ञान.सत्त्व.संवित्तेः_ज्ञानात् संवेदनात् क्षयः ।

ajJAna.sattva.saMvitte: jJAnAt saMvedanAt kSaya: |

जल.ज्ञानम् मुधा भ्रान्तिः साधो मरु.मरीचिषु ॥६।१००।१९॥

jala.jJAnam mudhA bhrAnti: sAdho maru.marIciSu ||6|100|19||

न_एतत्_जलम् इति ज्ञानात् संवित्तेः प्र.विलीयते ।

na_etat jalam iti jJAnAt saMvitte: pra.vilIyate |

इदम् चित्तम् इति प्रौढम् यद् अज्ञानम् अलम् हृदि ॥६।१००।२०॥

idam cittam iti prauDham yat ajJAnam alam hRdi ||6|100|20||

"न_अस्ति चित्तम्" इति ज्ञानात् तत् स.मूलम् विनश्यति ।

"na_asti cittam"_iti jJAnAt tat sa.mUlam vinazyati |

यथा रज्ज्वाम् भुजङ्गत्वम् अज्ञान.भ्रम.सम्भवम् ॥६।१००।२१॥

yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam ||6|100|21||

"न सrpo 'यम्" इति ज्ञानाd dhRदि रूढात् प्रनश्यति ।

"na sarpa:_ayam"_iti jJAnAt_*hRdi rUDhAt pranazyati |

तथा_आत्मनि मnoभूतम् अ.ज्ञान.भ्रम=सम्भवम् ॥६।१००।२२॥

tathA_Atmani mana:bhUtam a.jJAna.bhrama=sambhavam ||6|100|22||

चित्तम् न_अस्ति_इति विज्ञानाd dhRदि रूढाद् विनश्यति ।

cittam na_asti_iti vijJAnAt_*hRdi rUDhAt vinazyati |

चित्तम् मno अहम् इति_अन्तर् यावद् अज्ञान.सम्भवम् ॥६।१००।२३॥

cittam mana:_aham iti_antar yAvat ajJAna.sambhavam ||6|100|23||

न चित्तम् अस्ति न.उ च_एवम् अहम्कार+आदि.संयुतम् ।

na cittam asti na.u ca_evam ahamkAra+Adi.saMyutam |

किम्चिd एव जगति_अस्मिन् संवित्.एकान्त.निर्मला ॥६।१००।२४॥

kim.cit eva jagati_asmin saMvit.ekAnta.nirmalA ||6|100|24||

तया संकल्प.चित्त+आदि कृतम् आसीद् विमूढया ।

tayA saMkalpa.citta+Adi kRtam AsIt vimUDhayA |

अद्य_असंकल्पतः सर्वम् परित्यक्तम् प्रबुद्धया ॥६।१००।२५॥

adya_asaMkalpata: sarvam parityaktam prabuddhayA ||6|100|25||

संकल्पेन यदा याति tv असंकल्पेन गच्छति ।

saMkalpena yadA yAti tu_a.saMkalpena gacchati |

पवनेन महाबाहो ज्वाला.जालम् इव_अनले ॥६।१००।२६॥

pavanena mahAbAho jvAlA.jAlam iva_anale ||6|100|26||

आत्म.तत्त्व.एक.घनया ततया ब्रह्म.सत्तया ।

Atma.tattva~eka.ghanayA tatayA brahma.sattayA |

जगत् सर्वम् इति व्याप्तम् समुद्र इव वारिणा ॥६।१००।२७॥

jagat sarvam iti vyAptam samudra* iva vAriNA ||6|100|27||

न_अहम् अस्मि न च_अन्यः_अस्ति न त्वम् न_एते न चित्तकम् ।

na_aham asmi na ca_anya:_asti na tvam na_ete na cittakam |

न_इन्द्रियाणि न च_आकाशम् आत्मा tv एko 'स्ति निर्मलः ॥६।१००।२८॥

na_indriyANi na ca_AkAzam AtmA tu_eka:_asti nirmala: ||6|100|28||

घट.आदि.आकार=रूपेण स एव_अयम् विलोक्यते ।

ghaTa~Adi.AkAra=rUpeNa sa* eva_ayam vilokyate |

इदम् चित्तम् अयम् च_अहम् इति का_एव कु.कल्पना ॥६।१००।२९॥

idam cittam ayam ca_aham iti kA_eva ku.kalpanA ||6|100|29||

न जायते न म्रियते किम्चिद् अस्मिन्_जगत्त्रये ।

na jAyate na mriyate kim.cit asmin jagat.traye |

केवलः_अयम् चिd.उल्लासः सd.असत्.भावना.आत्मना ॥६।१००।३०॥

kevala:_ayam cit.ullAsa: sat.asat.bhAvanA.AtmanA ||6|100|30||

सर्वम् आत्मा परम्ब्रह्म सकृत्.प्रकटम् आततम् ।

sarvam AtmA parambrahma sakRt.prakaTam Atatam |

द्वित्व.एकत्वे न विद्येते न भ्रान्तिः_न च सम्भ्रमः ॥६।१००।३१॥

dvitva~ekatve na vidyete na bhrAnti: na ca sambhrama: ||6|100|31||

सर्व.इन्द्रिय.गण=आकारे सnn एव_असि सखे ततः ।

sarva.indriya.gaNa=AkAre san*_eva_asi sakhe tata: |

न दह्यसे महाबुद्धे न च क्वचन लिप्यसे ॥६।१००।३२॥

na dahyase mahAbuddhe na ca kva.cana lipyase ||6|100|32||

न ते विनश्यति सखे न च किम्चिद् विवर्धते ।

na te vinazyati sakhe na ca kim.cit vivardhate |

निर्मल.आकाश.रूपस्य कैवल्य.अनन्त.रूपिणः ॥६।१००।३३॥

nirmala~AkAza.rUpasya kaivalya~ananta.rUpiNa: ||6|100|33||

इच्छा.अनिच्छा.आत्मिके शक्ती या_इतरा_अपि त्वम् एव च ।

icchA~anicchA~Atmike zaktI yA_itarA_api tvam eva ca |

न hy अंशु.व्यतिरेकेण शशङ्क* उपलभ्यते ॥६।१००।३४॥

na hi_aMzu.vyatirekeNa zazaGka* upalabhyate ||6|100|34||

अजम् अजरम् अनाद्य.ज=स्वभावम्

ajam ajaram anAdya.ja=svabhAvam

सकृd.अमलम् विलसत् सदा_एक.रूपम् ।

sakRt.amalam vilasat sadA_eka.rUpam |

विगलित.कलनम् कल.आख्य.लीलम्

vigalita.kalanam kala~Akhya.lIlam

सd.उदितम् आद्यम् अजम् तत्_आत्म.तत्त्वम् ॥६।१००।३५॥

sat.uditam Adyam ajam tat_Atma.tattvam ||6|100|35||

Oॐm

FM.6.100

ON CAUSATION

FIRECREST's Queen TOPKNOt

has mastered the Power of Transfiguration

having been abandoned by her Royal Husband

left to rule the Kingdom in his absence

while he engages in tapas.Asceticism

with Supersight she has found his Hideaway

and has appeared to him

as a Boy, the Son of a God, called Kumbha the Pot

a boy just Râma's age

who becomes Firecrest's guru

in our fastidious Samskrta talk

TOPKNOT

is cUdAlA, Chûdâlâ feminine gender

Kumbha the Pot (her Boy-Image) is masculine gender

a Divine Boy who now teaches Firecrest about karma

*[sometimes I will use a new Pronoun <ze> = <"he" o&r "she">

Shikhidhvaja.FIRECREST said—

एवम् चेत् तत्_महाबुद्धे यादृशम् कारणम् परम् ।

evam cet tat mahAbuddhe yAdRzam kAraNam param |

कार्यम् तादृशम् एव_इदम् जगd इty एव वेdmy अहम् ॥६।१००।०१॥

kAryam tAdRzam eva_idam jagat_iti_eva vedmi_aham ||6|100|01||

if That be So, Deep.Thinker, then whatever the cause may be

the effect

thatever

is just this "world" which I.know as "I"

evam.so cet.if tat.that/it/he mahAbuddhe.x yAdRz.x.am kAraNa.cause.m para.other/higher.m | kArya.effect/to.do/duty.m tAdRz.am eva.indeed\only/very idam.this.here jagat.world iti.so/"thus" eva.indeed\only/very vedmi aham.I

mahAbuddhe

yAdRz

tAdRz

vedmi

*sv.1 SIKHIDHVAJA said: If the supreme being is real and the world is real, then I assume that the supreme being is the cause and the world the effect!

*vlm.1 SIKHIDHWAJA said:—If is it so, O most intelligent sir, that the work is alike the nature of its maker; and therefore the world resembles brahmA in every respect.

#para –next, in the common sense • or as in "next" world. going to #parama "further still"; the Absolute, supreme +

* evam cet tat . so if That = mahAbuddhe . O, Great.Intellect, = yAdRzam kAraNam param . whatever the cause may be, next = kAryam tAdRzam eva_idam . the effect thatever is just this = jagat_iti_eva vedmi_aham . "world" so too I.know "I"

KUMBHA.POT said—

यत्र कारणता तस्य कार्यम् तत्_उपपद्यते ।

yatra kAraNatA tasya kAryam tat upapadyate |

यत्_न कारणम् एव_आदौ तस्मात् कार्यम् कुतः भवेत् ॥६।१००।०२॥

yat na kAraNam eva_Adau tasmAt kAryam kuta: bhavet ||6|100|02||

yatra kAraNatA – Where there's Causation .

tasya kAryam tat_upapadyate x

yan_na kAraNam eva_Adau . where there's no cause ever in a beginning +

tasmAt_kAryam kuto bhavet . from.that the effect how would.become?

*sv.2 KUMBHA replied: Only if there is causality can the effect be assumed. But, where there is no causality, how can the effect arise from it?

*vlm.2 Kumbha replied:—Where there exists a causality, there is an effectuality also accompanied with it; so where there is no cause whatever, there can be no effect also following the same.

न_इह_अस्ति कारणम् किम्चिn न च कार्यम् कदा.चन ।

na_iha_asti kAraNam kim.cit_na ca kAryam kadA.cana |

विद्यमानम् इदम् सर्वम् सर्वम् शान्तम् अजम् जगत् ॥६।१००।०३॥

vidyamAnam idam sarvam sarvam zAntam ajam jagat ||6|100|03||

na iha asti kAraNam kim.cin –

There is no cause whatever . na ca kAryam kadA.cana . nor an effect whenever + vidyamAnam idam sarvam . understanding this entirety, . sarvam zAntam ajam jagat . the entirely Quiet unborn World.

*vlm.3. Therefore there is no possibility of any cause or its effect in this world, which is manifest before us as, the self.same essence of the ever tranquil and the unborn spirit of god.

*sv.3.4 There is no causal relationship between Brahman and the universe: whatever there is here is Brahman.

* na iha asti kAraNam kim.cin . There is no cause whatever . na ca kAryam kadA.cana . nor an effect whenever + vidyamAnam idam sarvam . understanding this entirety, . sarvam zAntam ajam jagat . the entirely Quiet unborn World.

जायते कारणात् कार्यम् यत् तत् कारणवत्_भवेत् ।

jAyate kAraNAt kAryam yat tat kAraNavat bhavet |

यत्_न जायत* एव_इह तस्मिन् सदृशता कुतः ॥६।१००।०४॥

yat na jAyata* eva_iha tasmin sadRzatA kuta: ||6|100|04||

jAyate kAraNAt kAryam yat

An effect which arises from a cause

tat kAraNavad bhavet

becomes similar to that cause

yan na jAyata eva iha

which does not arise here

tasmin sadRzatA kuta:

where is the likeness to that cause

*vlm.4. The effect that comes to pass from a cause, is of course alike to the nature of its causality; but what similarity can there exist between one, which is neither the cause nor effect of the other?

*sv.3.4 There is no causal relationship between Brahman and the universe: whatever there is here is Brahman.

बीजम् एव न यस्य_अस्ति तत् कथम् वद जायते ।

bIjam eva na yasya_asti tat katham vada jAyate |

अ.प्रतर्क्यम् अन्.आख्यम् च यत् तस्य क्व_इव बीजता ॥६।१००।०५॥

a.pratarkyam an.Akhyam ca yat tasya kva_iva bIjatA ||6|100|05||

bIjam eva na yasya_asti

a seed of which there is no existence

how is it born, tell me

tat_katham vada jAyate

apratarkyam anAkhyam ca yat

what is beyond analysis and description

where would there be seed.ness for that?

tasya kva_iva bIjatA

*sv.5.6 When there is no seed even, then how is something born?

*vlm.5. Say how can a tree grow which has no seed for its growth, and how can God have a seed whose nature is inscrutable in thought, and inexpressible in words.

A seed which has no existence, how is it born, tell me.

And what can't be described or analyzed,

where would the seed.ness be for that?

देश.काल.वशात् सर्वे हेतुम् अन्तः प्रमाण.गाः ।

deza.kAla.vazAt sarve hetum anta: pramANa.gA: |

अ=कर्तृ.ब्रह्म.विषयः प्रमा कारणयोः कथम् ॥६।१००।०६॥

a=kartR.brahma.viSaya: pramA kAraNayo: katham ||6|100|06||

from/thru deza.place.kalA.phase.vaza.force.At

by force of place & time =

sarve.them.all/in.all hetum.x antar.within/inner pramANaga.x.A: akartR.nondoer.brahma.x.viSaya.domain\sense.object: @f pramA.x two kAraNa.causes.yo: katham.how?

hetum

pramANaga

brahma

pramA

*sv.5.6 When there is no seed even, then how is something born?

*vlm.6. All things that have their causality at any time or place, are of course of the nature of their causal influence; but how can there be a similarity of anything with God who is never the cause of an effect

अ=कर्तृ.कर्म.करणे न_अस्ति कारणता शिवे ।

a=kartR.karma.karaNe na_asti kAraNatA zive |

तस्मात् तत् कारणम् न_अस्ति जगc.chaब्दार्थ.वेदनम् ॥६।१००।०७॥

tasmAt tat kAraNam na_asti jagat.zabdArtha.vedanam ||6|100|07||

whin a.non=kartR.doer/maker.karma.Karma/causality.karaNa.x.e na.not asti.is/exists kAraNatA.Affective.Causation whin ziva.Shiva.bliss.e | tasmAt.therefore/from.that tat.that/it/he kAraNa.cause.m na.not asti.is/exists jagat.world.zabdArtha.x.vedana.x.m

karaNa

zabdArtha

vedana

a=kartR.karma.karaNe . when without doer & doing & deed =

na_asti kAraNatA . there is no causation =

zive

tasmAt

tat.kAraNam na_asti jagat.zabdArtha.vedanam . x.

*sv.7 When Brahman is nameless and formless, there is surely no causality (seed) in it. Hence, Brahman is non.doer in whom causality does not exist. Therefore, there is no effect which can be called the world.

*vlm.7. brahmA the uncausing uncaused cause of all, has no causality in him; therefore the meaning of the word world, is something that has no cause whatever. (Jagat means what is going on forever).

ब्रह्मैव त्वम् स्वरूपम् सत्_यत् स्थितम् धारयस्व तत् ।

brahmaiva tvam svarUpam sat yat sthitam dhArayasva tat |

अ.सम्यक्.दर्शि.विषयम् तd एव जगदाचितम् ॥६।१००।०८॥

a.samyak.darzi.viSayam tat eva jagadAcitam ||6|100|08||

brahmaiva tvam svarUpam sat_yat

sthitam dhArayasva tat

a.samyak.darzi.viSayam

tat_eva jagadÂcitam

*AB. ... jagad.rUpenAcitam ||

*vlm.8. Therefore think thyself as Brahma, according to the view of the intelligent; but the world appears as some thing extended in the sight of men of imperfect understandings.

*sv. Brahman alone thou art and Brahman alone exists. When that Brahman is comprehended by unwisdom, it is experienced as this universe. This universe is, as it were, the body of Brahman. When that infinite consciousness considers itself as other than it really is, that is said to be self.destruction or self.experience.

चिn.मात्रम् अजरम् शान्तम् यd एकम् तत् प्रमीयते ।

cit.mAtram ajaram zAntam yat ekam tat pramIyate |

तेन_एव_अयम् जगत् ब्रह्म सत्_शान्तम् बुद्ध्यते वपुः ॥६।१००।०९॥

tena_eva_ayam jagat brahma sat_zAntam buddhyate vapu: ||6|100|09||

cit.mAtram ajaram zAntam yat ekam tat pramIyate | tena_eva_ayam jagat brahma sat_zAntam buddhyate vapu:

cit.mAtram – a mode of Consciousness =

ajaram zAntam – undecaying calm =

yat_ekam – which is one =

tat_pramIyate – that is made less =

tena_eva_ayam jagat_brahma – and thus this world is the Immensity =

sat_zAntam buddhyate vapu: . real Quiet realized as embodiment.

*vlm.9. When the word is taken as one and the same with the tranquil intellect of god, it must be viewed in the light of the transparent spirit of Brahma, (i.e. spiritually and intellectually they are both the same).

*Ott.part. #mAtra . When used as a suffix, mAtra is commonly translated as "only" • and often this is adequate. In yv/FM, .mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure" (as in the "meter" of the poetic line). Thus .> #cit.mAtra (cit,mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When #cit cit.Consciousness is affected as #चित्त citta Affection, it becomes #cinmaya *chinmaya, Measured/Formed Consciousness • *Ott.mAtra. . as a suffix, commonly read as "only" or "pure" (e.g. cit.mAtra "Pure Consciousness", but yv.FM stresses its meaning as "measure" (like the measured form of a verse) • cit.mAtram – a mode of Consciousness = ajaram zAntam – undecaying calm = yat_ekam – what is one = tat_pramIyate – that is made less, y6100.009, FM6.100.9. +

अन्यथा_एव च यः_भावः चेतसः पृथिवी.पते ।

anyathA_eva ca ya: bhAva: cetasa: pRthivI.pate |

स एव नाशः कथितः स्वानुभूतः च पण्डितैः ॥६।१००।१०॥

sa* eva nAza: kathita: svAnubhUta: ca paNDitai: ||6|100|10||

* anyathA eva ca

and indeed otherwise

ya: bhAva:

what is the bhAva.state

cetasa:

of the chetas.Affectivity

pRthivI.pate

, Lord of the Earth,

sa eva nAza: kathita:

that indeed is called destruction

svAnubhUta: ca paNDitai:

in the experience of the learnèd paNDitas

*vlm.10. Any other notion, Oh prince, which the mind may entertain about the nature of god, is said by the intelligent, to be the destruction of the right concept of the Deity.

चित्तम् नाश.स्वभावम् तद् विद्धि नाश.आत्मकम् नृप ।

cittam nAza.svabhAvam tat viddhi nAza~Atmakam nRpa |

क्षण.नाशः यतः कल्प.चित्त.शब्देन कथ्यते ॥६।१००।११॥

kSaNa.nAza: yata: kalpa.citta.zabdena kathyate ||6|100|11||

cittam nAza.svabhAvam tat viddhi nAza~Atmakam nRpa | kSaNa.nAza: yata: kalpa.citta.zabdena kathyate

cittam nAza.svabhAvam

the Affective mind is naturally destructive

tad viddhi

know it as

nAza~Atmakam

destructive by nature,

nRpa

Lord of men,

kSaNa.nAza:

being

instantly destructive

yata: kathyate

thus it is known

kalpa.citta.zabdena

by the word kalpa.chitta

Affected Concept

*sv.11 That self.destruction is the mind. Its very nature is the destruction (veiling) of self.knowledge. Even if such self.destruction is momentary, it is known as the mind that lasts for a world.cycle.

*vlm.11. Know O prince, that the destruction of the mind (or mental error), is tantamount to the destruction of the soul; and slight forgetfulness of the spirit, is hard to be retrieved in a whole kalpa. < He that loses the sight of his Lord for a moment, loses it forever).

AB. … sa: kSaNa.mAtram api svarUpa.vismaraNa.rUpo nAza: kalpa.kAla.vismRta.citta.zabdena ucyata i.a. ||6|100|

* cittam nAza.svabhAvam the Affective mind is naturally destructive tad viddhi know it as nAza~Atmakam destructive by nature, nRpa Lord of men, kSaNa.nAza: being instantly destructive yata: kathyate thus it is known kalpa.citta.zabdena by the word kalpa.chitta Affected Concept

अ.संकल्पन.मात्रेण सम्यg.ज्ञान~उदय.आत्मना ।

a.saMkalpana.mAtreNa samyak.jJAna~udaya~AtmanA |

संकल्पः क्षीयते सिद्ध्यै स्वयम् एव_असत्.आत्मकः ॥६।१००।१२॥

saMkalpa: kSIyate siddhyai svayam eva_asat.Atmaka: ||6|100|12||

a.saMkalpana.mAtreNa samyak.jJAna~udaya~AtmanA | saMkalpa: kSIyate siddhyai svayam eva_asat.Atmaka:

a.saMkalpana.mAtreNa

with the Non.conceptual construct

with the arising of integral wisdom in the self

samyak.jJAna~udaya~AtmanA

saMkalpa: kSIyate siddhyai

the concept withers with attainment

yourself only of the nature of a.sat.

svayam eva_asad.Atmaka:

*vlm.12. No sooner you are freed from your personality, than you find yourself to be full of Divine knowledge, and your false personality flies away from your consummation in spirituality.

*sv. Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised....

नाम_एव_अङ्गी.कृत.अभावम् यदि विश्वम् हि कथ्यते ।

nAma_eva_aGgI.kRta~abhAvam yadi vizvam hi kathyate |

विद्यमानम् कथम् तत् स्यात्_ननु तामर.सेKषण ॥६।१००।१३॥

vidyamAnam katham tat syAt nanu tAmara.seKSaNa ||6|100|13||

nAma_eva_aGgI.kRta~abhAvam yadi vizvam hi kathyate | vidyamAnam katham tat syAt nanu tAmara.seKSaNa

nAma_eva aGgI.kRta~abhAvam –

namely so agreed abhAva.unFeeling

yadi vizvam hi kathyate –

if the universe is being discussed

vidyamAnam – x

katham tat syAt –

how would That be

nanu tAmara.seKSaNa . x.

*vlm.13. If you think the world to be existent from the meaning of the word viswa or all, then tell me how and whence could all this come into existence.

*sv. Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised. When the world exists only as a word but not as a real independent substance, how then can it be accepted as a real existence? Its independent existence is like water in the mirage. How can that be real? The confused state in which this unreality appears to be real is known as the mind. Non.comprehension of the truth is ignorance or the mind; right comprehension is self.knowledge or self.realisation.

हstAv उत्क्षिप्य यः ब्रूते शूद्रः_अस्मि_इति भृशम् गिरा ।

hastau_utkSipya ya: brUte zUdra:_asmi_iti bhRzam girA |

कथम् स विप्रः_भवति विप्रत्वम् स्वस्य कीदृशम् ॥६।१००।१४॥

katham sa* vipra: bhavati vipratvam svasya kIdRzam ||6|100|14||

hastau_utkSipya ya: brUte zUdra:_asmi_iti bhRzam girA | katham sa* vipra: bhavati vipratvam svasya kIdRzam ||

hastau_utkSipya ya: – "hands.up"

brUte x

zUdra:_asmi_iti bhRzam girA |

katham sa* vipra: bhavati – x

vipratvam svasya kIdRzam . x.

*vlm.14. How can you call one to be a Brahman, who lifts up his arms and proclaims himself about to be a sudra?

*sv.12..18 Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised. When the world exists only as a word but not as a real independent substance, how then can it be accepted as a real existence? Its independent existence is like water in the mirage. How can that be real? The confused state in which this unreality appears to be real is known as the mind. Non.comprehension of the truth is ignorance or the mind; right comprehension is self.knowledge or self.realisation.

विवृत्त.धातुः_अत्युच्चैः "मृतः_अस्मि"_इति विरौति यः ।

vivRtta.dhAtu: atyuccai: "mRta:_asmi"_iti virauti ya: |

मृतिम् एव_आगतम् विद्धि जीवनम् तस्य सम्भ्रमः ॥६।१००।१५॥

mRtim eva_Agatam viddhi jIvanam tasya sambhrama: ||6|100|15||

vivRtta.dhAtu:_aty.uccai:

"mRta:_asmi"_iti virauti ya:

mRtim eva_Agatam viddhi jIvanam tasya sambhrama:

*vlm.15. He who cries himself saying that he is dead, after the sinking of his pulsation; take him for the dead, and his living to be mistaken for life.

*VA . who to understanद् विवृत्तधातु: ?
*AS: AB explains सन्निपातेन विवृत्ताः कुपिता: धातवः यस्य ...

This means one who's organs are in turmoil due to fever..

भ्रम.आकृति यद् अस्ति_इह दृश्यते_अलात.चक्रवत् ।

bhrama~AkRti yat asti_iha dRzyate_alAta.cakravat |

मृगतृष्णा.द्विचन्द्र+आदि.बाल.वेतालक+आदिवत् ॥६।१००।१६॥

mRgatRSNA.dvicandra+Adi.bAla.vetAlaka+Adivat ||6|100|16||

bhrama.delusion.AkRti.shape/constituent

yat.what/which asti.is/exists iha-here.in.this.world dRzyate.is.seen/known

alAta.x.cakra.wheel/discus\yogic.activator.vat.like | mRgatRSNA.x.dvicandra.double.moon.Adi.&c.bAla.boy/child:.vetAla.Zombie.ka.ism/thing+Adi.&c.vat.like

alAta

mRgatRSNA

dvicandra+Adi.bAla.vetAlaka+Adivat

a formation of the immensity

which is

here

is seen

like the wheel of a whirling torch

it is a thirsty beast's mirage

a boozer's double moon

a Zombie for a little boy

*vlm. ... a secondary moon in the mist ....

*jd.16 . bhrama~AkRti yat_asti_iha – a formation of the immensity which is here = dRzyate_alAta.cakravat – is seen like the wheel of a torch = mRgatRSNA.dvicandra.Adi.bAla.vetAlaka+Adivat . it's like a thirsty beast's mirage, a drunkard's double moon, a little boy's Zombie =

तत् कथम् किल नाम स्यात् सत्यम् श्रम.भर.आत्मकम् ।

tat katham kila nAma syAt satyam zrama.bhara~Atmakam |

अज्ञान.भ्रान्तिः_एव_अन्तः_चित्तम् इty एव कथ्यते ॥६।१००।१७॥

ajJAna.bhrAnti: eva_anta:_cittam iti_eva kathyate ||6|100|17||

tat katham kila nAma syAt satyam zrama.bhara~Atmakam |

ajJAna.bhrAnti: eva_anta:_cittam iti_eva kathyate ||6|100|17||

tat_katham kila nAma syAt

whatever.in.the.world is its name?

satyam zrama.bhara~Atmakam

ajJAna.bhrAnti:_eva_anta:

cittam iti_eva kathyate

*vlm.17. What then is the true name of this erroneous substance, misleading us to the wrong, which is commonly designated as the mind, and is wapped in ignorance and error.

अ.ज्ञानम् उच्यते चित्तम् अ.सत् सद् इव संस्थितम् ।

a.jJAnam ucyate cittam a.sat sat_iva saMsthitam |

अ.संवेदनम् अ.ज्ञानम् ज्ञानम् संवेदनम् भवेत् ॥६।१००।१८॥

a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet ||6|100|18||

a.jJAnam ucyate cittam a.sat sat_iva saMsthitam | a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet

*jd.18 . a.jJAnam ucyate cittam . Affective mind is said to be without jJAna Wisdom: = what is not.So is established as.if So . a.sat sat_iva saMsthitam = a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet . (This) uncomprehended (spiritual) ignorance becomes comprehended wisdom.

*vlm.18. The mind is another name for ignorance, and an unreality appearing as a real entity. Here ignorance takes the name of the mind, and unreality passes under the title of reality. Ignorance is the want of true knowledge, as knowledge is the privation of ignorance.

*sv.12..18 .... How can that be real? The confused state in which this unreality appears to be real is known as the mind. Non.comprehension of the truth is ignorance or the mind; right comprehension is self.knowledge or self.realisation.

#vid .> #saMvid .> #saMvedanam . the act of perceiving or feeling, [exercising Samvit Awareness], perception, sensation; making known, communication, announcement, information. • #saMvedanIya .adj.. to be perceived or felt nyAyas. • #saMvedita .adj.. (fr. Caus) made known, informed, instructed. • #saMvedya .adj.. to be known or understood or learnt; intelligible; to be communicated to (tasmin); .tA .f.. intelligibility • .tva .n.. • sensation nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'samvedanam'." SV

अज्ञान.सत्त्व.संवित्तेः_ज्ञानात् संवेदनात् क्षयः ।

ajJAna.sattva.saMvitte: jJAnAt saMvedanAt kSaya: |

जल.ज्ञानम् मुधा भ्रान्तिः साधो मरु.मरीचिषु ॥६।१००।१९॥

jala.jJAnam mudhA bhrAnti: sAdho maru.marIciSu ||6|100|19||

ajJAna.sattva.saMvitte: jJAnAt saMvedanAt kSaya: | jala.jJAnam mudhA bhrAnti: sAdho maru.marIciSu

ajJAna.sattva.saMvitte:

jJAnAt saMvedanAt_kSaya:

jala.jJAnam mudhA bhrAnti:

sAdho maru.marIciSu – x.

*vlm.19. Ignorance or false knowledge, is driven by our knowledge of truth; as the error of water in the desert, is dispelled by the knowledge of mirage.

*sv.19.20.21.22.23 Even as the realisation This is not water' brings about the realisation of the mirage as mirage, the realisation that 'This is not pure consciousness but kinetic consciousness which is known as the mind' brings about its destruction.

न_एतत्_जलम् इति ज्ञानात् संवित्तेः प्र.विलीयते ।

na_etat jalam iti jJAnAt saMvitte: pra.vilIyate |

इदम् चित्तम् इति प्रौढम् यद् अज्ञानम् अलम् हृदि ॥६।१००।२०॥

idam cittam iti prauDham yat ajJAnam alam hRdi ||6|100|20||

na_etat_jalam

"This is not water"

iti jJAnAt saMvitte: pra.vilIyate

idam cittam iti prauDham yat_ajJAnam alam hRdi

*vlm.20. As the knowledge of mirage removes the error of water in the sandy desert, so the knowledge of the mind as gross ignorance, rem<wes the errontneous mind from the inward seat of the heart. (The heart and mind are often used for one another).

"न_अस्ति चित्तम्" इति ज्ञानात् तत् स.मूलम् विनश्यति ।

"na_asti cittam"_iti jJAnAt tat sa.mUlam vinazyati |

यथा रज्ज्वाम् भुजङ्गत्वम् अज्ञान.भ्रम.सम्भवम् ॥६।१००।२१॥

yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam ||6|100|21||

"na_asti cittam"_iti jJAnAt tat sa.mUlam vinazyati | yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam

"na_asti cittam"

"There is no Affective mind"

from such Knowledge

it is destroyed with its root

iti jJAnAt tat samUlam vinazyati

yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam

as snake.ness in a rope

it is arisen by delusive ignorance.

*vlm.21. The knowledge of the want of a mind, serves to root out its prejudice at once; as the knowledge of the rope as no snake, removes the fear of the reptile in the rope.

*sv... the realisation that 'This is not pure consciousness but kinetic consciousness which is known as the mind' brings about its destruction.

"There's no Affective mind":

from such knowledge, mind is destroyed with its root,

like the snake.ness in a rope made by delusive ignorance.

"न सrpo 'यम्" इति ज्ञानाd dhRदि रूढात् प्रनश्यति ।

"na sarpa:_ayam"_iti jJAnAt_*hRdi rUDhAt pranazyati |

तथा_आत्मनि मnoभूतम् अ.ज्ञान.भ्रम=सम्भवम् ॥६।१००।२२॥

tathA_Atmani mana:bhUtam a.jJAna.bhrama=sambhavam ||6|100|22||

"na sarpa:_ayam"_iti jJAnAt_*hRdi rUDhAt pranazyati | tathA_Atmani mana:bhUtam a.jJAna.bhrama=sambhavam

"na sarpa:_ayam"

iti jJAnAt_*hRdi

rUDhAt_pranazyati

"This is no snake!"

from the restraint of such knowledge in the heart

it is destroyed.

tathA_Atmani mano.bhUtam

Thus in the self

a creature/state of Mind

is the production of delusive ignorance.

a.jJAna.bhrama=sambhavam

*vlm.22. As the knowledge of the privation of the snake in the rope, removes its bias from the mind; so the knowledge of the want of the mind, removes this offsprings of error and ignorance from within us.

चित्तम् न_अस्ति_इति विज्ञानाd dhRदि रूढाद् विनश्यति ।

cittam na_asti_iti vijJAnAt_*hRdi rUDhAt vinazyati |

चित्तम् मno अहम् इति_अन्तर् यावद् अज्ञान.सम्भवम् ॥६।१००।२३॥

cittam mana:_aham iti_antar yAvat ajJAna.sambhavam ||6|100|23||

cittam na_asti_iti vijJAnAt_*hRdi rUDhAt vinazyati | cittam mana:_aham iti_antar yAvat ajJAna.sambhavam

cittam na_asti –

"There is no Affective Mind" = iti vijJAnAt_*hRdi rUDhAd . from the growth of such understanding in the Heart = vinazyati . it is destroyed = cittam manas_aham . "I am the Affective Mind" = ity antar yAvat ajJAna.sambhavam . thus much within is the production of Ignorance.

*vlm.23. The knowledge of there being no such thing as the mind, removes its false impressions from the heart; because the mind and our egoism, are the brood of our ignorance only.

*jd.23 . cittam na_asti . "There is no Affective Mind" = iti vijJAnAt_*hRdi rUDhAd . from the growth of such understanding in the Heart = vinazyati . it is destroyed = cittam manas_aham . "I am the Affective Mind" = ity antar yAvat ajJAna.sambhavam . thus much within is the production of Ignorance.

न चित्तम् अस्ति न.उ च_एवम् अहम्कार+आदि.संयुतम् ।

na cittam asti na.u ca_evam ahamkAra+Adi.saMyutam |

किम्चिd एव जगति_अस्मिन् संवित्.एकान्त.निर्मला ॥६।१००।२४॥

kim.cit eva jagati_asmin saMvit.ekAnta.nirmalA ||6|100|24||

na cittam asti na.u ca_evam ahamkAra+Adi.saMyutam | kim.cit eva jagati_asmin saMvit.ekAnta.nirmalA

na cittam asti . there's no Affective mind =

na.u ca evam aham.kAra+Adi.saMyutam . nor like connexion with ahaMkAra."I"dentity and other mental functions =

kim.cit eva jagati asmin saMvit.ekAnta.nirmalA

*vlm.24. There is no mind nor egoism, seated in us as we commonly believe to be; there is one pure intelligence only both with and without us, which we can hardly perceive.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

तया संकल्प.चित्त+आदि कृतम् आसीद् विमूढया ।

tayA saMkalpa.citta+Adi kRtam AsIt vimUDhayA |

अद्य_असंकल्पतः सर्वम् परित्यक्तम् प्रबुद्धया ॥६।१००।२५॥

adya_asaMkalpata: sarvam parityaktam prabuddhayA ||6|100|25||

tayA

saMkalpa.citta+Adi kRtam AsIt

vimUDhayA

adya a.saMkalpata: sarvam parityaktam prabuddhayA . x.

*vlm.25. You who had so long the sense of your desire, your mind and your personality from your ignorance only; are quite set free from all of them at this moment, by your being awakened to the light of knowledge.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

संकल्पेन यदा याति tv असंकल्पेन गच्छति ।

saMkalpena yadA yAti tu_a.saMkalpena gacchati |

पवनेन महाबाहो ज्वाला.जालम् इव_अनले ॥६।१००।२६॥

pavanena mahAbAho jvAlA.jAlam iva_anale ||6|100|26||

saMkalpena yadA yAti tu_a.saMkalpena gacchati | pavanena mahAbAho jvAlA.jAlam iva_anale

saMkalpena yadA yAti tu . tho it comes thru conception =

a.saMkalpena gacchati . without conception it goes =

pavanena

mahAbAho . Master.Archer =

jvAlAjAlam iva anale

*vlm.26. All the troubles that you have to meet with, owing to your fostering the inborn desire of your heart; are all driven away by your want of desire, as the wind disperses the flaming conflagration of the forest.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

*VA . whatever is born of notions, disappears in their absence.

by wind fire ... ?

*AS:When one goes by definite intention (संकल्पेन), in reality (तु) he goes unintentionally O one with mighty arms (महाबाहो) as if being driven by wind into the web of flames in the fire

आत्म.तत्त्व.एक.घनया ततया ब्रह्म.सत्तया ।

Atma.tattva~eka.ghanayA tatayA brahma.sattayA |

जगत् सर्वम् इति व्याप्तम् समुद्र इव वारिणा ॥६।१००।२७॥

jagat sarvam iti vyAptam samudra* iva vAriNA ||6|100|27||

Atma.tattva~eka.ghanayA tatayA brahma.sattayA | jagat sarvam iti vyAptam samudra* iva vAriNA

Atma.tattva.eka.ghanayA

tatayA

brahma.sattayA

jagat sarvam

iti vyAptam

samudra iva vAriNA

*vlm.27. It is the dense essence of the Divinity that pervades the whole universe, as it is this circumbient ocean which surrounds all the continents of the earth.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

न_अहम् अस्मि न च_अन्यः_अस्ति न त्वम् न_एते न चित्तकम् ।

na_aham asmi na ca_anya:_asti na tvam na_ete na cittakam |

न_इन्द्रियाणि न च_आकाशम् आत्मा tv एko 'स्ति निर्मलः ॥६।१००।२८॥

na_indriyANi na ca_AkAzam AtmA tu_eka:_asti nirmala: ||6|100|28||

na_aham asmi na ca_anya:_asti na tvam na_ete na cittakam | na_indriyANi na ca_AkAzam AtmA tu_eka:_asti nirmala:

na_aham asmi . I am not =

na ca_anya: asti . nor is there another =

na tvam . no you =

na ete . no these =

na cittakam

na_indriyANi

na ca_AkAzam

AtmA tu_eka: asti nirmala: . x.

*vlm.28. There is nothing in existence as I, thou, this, or that or any other; there is no mind nor the senses, nor the earth nor sky; but they are all as the manifestations of the Divine spirit.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

घट.आदि.आकार=रूपेण स एव_अयम् विलोक्यते ।

ghaTa~Adi.AkAra=rUpeNa sa* eva_ayam vilokyate |

इदम् चित्तम् अयम् च_अहम् इति का_एव कु.कल्पना ॥६।१००।२९॥

idam cittam ayam ca_aham iti kA_eva ku.kalpanA ||6|100|29||

ghaTa~Adi.AkAra=rUpeNa sa* eva_ayam vilokyate | idam cittam ayam ca_aham iti kA_eva ku.kalpanA

*jd.29 . ghaTa~Ady.AkAra=rUpeNa

sa eva_ayam vilokyate

idam cittam ayam ca_aham

iti kA_eva ku.kalpanA

*vlm.29. As the visibles appear in the forms of the frail pot and other fragile bodies on earth; so the many false invisible things appear to us in the forms of the mind, egoism and the like.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

न जायते न म्रियते किम्चिद् अस्मिन्_जगत्त्रये ।

na jAyate na mriyate kim.cit asmin jagat.traye |

केवलः_अयम् चिd.उल्लासः सd.असत्.भावना.आत्मना ॥६।१००।३०॥

kevala:_ayam cit.ullAsa: sat.asat.bhAvanA.AtmanA ||6|100|30||

na jAyate na mriyate –

it is not born, in does not die

kim.cit_asmiJ_jagattraye –

anything in the Triple World

kevala:_ayam cid.ullAsa:

sad.asad.bhAvanA.AtmanA

It is not born, it does not die,

whatever is in the Triple World.

It is entirely the radiance of Consciousness

with the Self feeling as really unreal

*vlm.30. There is nothing, that is either born or dies away in all these three worlds; it is only the display of the Divine intellect, that gives rise to the ideas of existence and non.existence.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

सर्वम् आत्मा परम्ब्रह्म सकृत्.प्रकटम् आततम् ।

sarvam AtmA parambrahma sakRt.prakaTam Atatam |

द्वित्व.एकत्वे न विद्येते न भ्रान्तिः_न च सम्भ्रमः ॥६।१००।३१॥

dvitva~ekatve na vidyete na bhrAnti: na ca sambhrama: ||6|100|31||

sarvam AtmA parambrahma sakRt.prakaTam Atatam | dvitva~ekatve na vidyete na bhrAnti: na ca sambhrama:

sarvam AtmA parambrahma . everything is self, the perfected brahman.Immensity =

sakRt.prakaTam Atatam

dvitva.ekatve na vidyete – the states of duality & oneness are not known to be =

na bhrAnti:_na ca sambhrama: . neither delusion nor confusion.

*vlm.31. All these are but representations of the supreme soul, now evolved and now spread out from it; and there is no room for unity or duality, nor any error or fallibility in its nature.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

सर्व.इन्द्रिय.गण=आकारे सnn एव_असि सखे ततः ।

sarva.indriya.gaNa=AkAre san*_eva_asi sakhe tata: |

न दह्यसे महाबुद्धे न च क्वचन लिप्यसे ॥६।१००।३२॥

na dahyase mahAbuddhe na ca kva.cana lipyase ||6|100|32||

sarva.indriya.gaNa=AkAre san*_eva_asi sakhe tata: | na dahyase mahAbuddhe na ca kva.cana lipyase

sarva.indriya.gaNa=AkAre sanneva_asi sakhe tata:

na dahyase – you are burned =

mahAbuddhe

na ca kva.cana lipyase . x.

*vlm.32. Mind, O friend, that you are the true one, in the shape of your senses; and these will never be burnt at your cremation, nor will you be utterly destroyed by your death.

*sv. One alone is the pure consciousness. Nothing in the three worlds is ever born or dies. The infinite consciousness alone exists. There is neither unity nor diversity, neither confusion nor delusion. Nothing perishes and nothing flourishes. Everything (even the energy that manifests as desire and desirelessness) is your own self.

न ते विनश्यति सखे न च किम्चिद् विवर्धते ।

na te vinazyati sakhe na ca kim.cit vivardhate |

निर्मल.आकाश.रूपस्य कैवल्य.अनन्त.रूपिणः ॥६।१००।३३॥

nirmala~AkAza.rUpasya kaivalya~ananta.rUpiNa: ||6|100|33||

* na te vinazyati sakhe

nothing of yours is destroyed, friend =

na ca kim.cit_vivardhate . nor does anything increase/grow =

nirmala~AkAza.rUpasya

kaivalya~ananta.rUpiNa: . x.

#sac #sakha

*vlm.33. No part of thyself is ever increased or annihilated at any time, the entirety of thy pure self[ is immortal, and must remain entire for ever.

*sv. ... Nothing perishes and nothing flourishes. Everything (even the energy that manifests as desire and desirelessness) is your own self.

इच्छा.अनिच्छा.आत्मिके शक्ती या_इतरा_अपि त्वम् एव च ।

icchA~anicchA~Atmike zaktI yA_itarA_api tvam eva ca |

न hy अंशु.व्यतिरेकेण शशङ्क* उपलभ्यते ॥६।१००।३४॥

na hi_aMzu.vyatirekeNa zazaGka* upalabhyate ||6|100|34||

icchA.anicchA.Atmike

zaktI yA_itarA_api

tvam eva ca

na hi aMzu.vyatirekeNa

zazaGka upalabhyate . x.

*vlm.34. The powers of thy volition and nolition, and the other faculties of thy body and mind, are attributes of thyself; as the beams of moon, are the significant properties of that luminary. (The attributes are denotative of the subject).

अजम् अजरम् अनाद्य.ज=स्वभावम्

ajam ajaram anAdya.ja=svabhAvam

सकृd.अमलम् विलसत् सदा_एक.रूपम् ।

sakRt.amalam vilasat sadA_eka.rUpam |

विगलित.कलनम् कल.आख्य.लीलम्

vigalita.kalanam kala~Akhya.lIlam

सd.उदितम् आद्यम् अजम् तत्_आत्म.तत्त्वम् ॥६।१००।३५॥

sat.uditam Adyam ajam tat_Atma.tattvam ||6|100|35||

ajam – unborn

ajaram

unaging =

an-Adya-ja=svabhAvam – with a nature without origin =

sakRt_amalam vilasat – x

sadaika-rUpam – an ever-One form

vigalita-kalanam – x

kala~Akhya-lIlam – x

sad-uditam Adyam – arisen as Being.So primally =

ajam – unborn

tat_Atma-tattvam - That is the Thatness of the Self.

*vlm.35, Always remember the nature of thy soul, to be unborn and increate, without its beginning and end, never decaying and ever remaining the same; it is indivisible and without parts, it is the true essence, and existing from the beginning and never to have its end. (The immortality of the soul).

oॐm

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6101 ABOUT SATTVA 2.DC12-13 .z62

https://www.dropbox.com/s/e2c3sz0nwfbv9zh/fm6101%202.dc12-13%20About%20sattva%20.z62.docx?dl=0

FM.6.100-FM.6.128 end

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+++

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

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Jiva Das

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Nov 30, 2021, 11:14:21 AM11/30/21

to yoga vasishtha

FM6100 ON CAUSATION 2.DC11 .z35

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FM.6.100.FM.6.128 end

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FM.6.100

ON CAUSATION

FIRECREST's Queen TOPKNOt

has mastered the Power of Transfiguration

having been abandoned by her Royal Husband

left to rule the Kingdom in his absence

while he engages in tapas.Asceticism

with Supersight she has found his Hideaway

and has appeared to him

as a Boy, the Son of a God, called Kumbha the Pot

a boy just Râma's age

who becomes Firecrest's guru

in our fastidious Samskrta talk

TOPKNOT

is cUdAlA, Chûdâlâ feminine gender

Kumbha the Pot (her Boy.Image) is masculine gender

a Divine Boy who now teaches Firecrest about karma

*[sometimes I will use a new Pronoun <ze> = <"he" o&r "she">

Shikhidhvaja.FIRECREST said—

एवम् चेत्तन्‍महाबुद्धे यादृशम् कारणम् परम् ।

evam cet tat mahAbuddhe yAdRzam kAraNam param |

कार्यम् तादृशमेवेदम् जगदित्‍ येव वेद्‍म्‍यहम् ॥६।१००।०१॥

kAryam tAdRzam eva idam jagat iti eva vedmi aham ||6|100|01||

if That be So, Deep.Thinker, then whatever the cause may be

the effect

thatever

is just this "world" which I.know as "I"

evam.so cet.if tat.that/it/he mahAbuddhe.x yAdRz.x.am kAraNa.cause.m para.other/higher.m | kArya.effect/to.do/duty.m tAdRz.am eva.indeed\only/very idam.this.here jagat.world iti.so/"thus" eva.indeed\only/very vedmi aham.I

mahAbuddhe

yAdRz

tAdRz

vedmi

*sv.1 SIKHIDHVAJA said: If the supreme being is real and the world is real, then I assume that the supreme being is the cause and the world the effect!

*vlm.1 SIKHIDHWAJA said:—If is it so, O most intelligent sir, that the work is alike the nature of its maker; and therefore the world resembles brahmA in every respect.

#para –next, in the common sense • or as in "next" world. going to #parama "further still"; the Absolute, supreme +

* evam cet tat . so if That = mahAbuddhe . O, Great.Intellect, = yAdRzam kAraNam param . whatever the cause may be, next = kAryam tAdRzam eva idam . the effect thatever is just this = jagat iti eva vedmi aham . "world" so too I.know "I"

KUMBHA.POT said—

यत्र कारणता तस्य कार्यम् तत् उपपद्यते ।

yatra kAraNatA tasya kAryam tat upapadyate |

यत् न कारणम् एव आदौ तस्मात् कार्यम् कुतः भवेत् ॥६।१००।०२॥

yat na kAraNam eva Adau tasmAt kAryam kuta: bhavet ||6|100|02||

yatra kAraNatA – Where there's Causation .

tasya kAryam tat upapadyate x

yan na kAraNam eva Adau . where there's no cause ever in a beginning +

tasmAt kAryam kuto bhavet . from.that the effect how would.become?

*sv.2 KUMBHA replied: Only if there is causality can the effect be assumed. But, where there is no causality, how can the effect arise from it?

*vlm.2 Kumbha replied:—Where there exists a causality, there is an effectuality also accompanied with it; so where there is no cause whatever, there can be no effect also following the same.

न इह अस्ति कारणम् किम्चिn न च कार्यम् कदा.चन ।

na iha asti kAraNam kim.cit na ca kAryam kadA.cana |

विद्यमानम् इदम् सर्वम् सर्वम् शान्तम् अजम् जगत् ॥६।१००।०३॥

vidyamAnam idam sarvam sarvam zAntam ajam jagat ||6|100|03||

na iha asti kAraNam kim.cin –

There is no cause whatever . na ca kAryam kadA.cana . nor an effect whenever + vidyamAnam idam sarvam . understanding this entirety, . sarvam zAntam ajam jagat . the entirely Quiet unborn World.

*vlm.3. Therefore there is no possibility of any cause or its effect in this world, which is manifest before us as, the self.same essence of the ever tranquil and the unborn spirit of god.

*sv.3.4 There is no causal relationship between Brahman and the universe: whatever there is here is Brahman.

जायते कारणात् कार्यम् यत् तत् कारणवत् भवेत् ।

jAyate kAraNAt kAryam yat tat kAraNavat bhavet |

यत् न जायत* एव इह तस्मिन् सदृशता कुतः ॥६।१००।०४॥

yat na jAyata* eva iha tasmin sadRzatA kuta: ||6|100|04||

jAyate kAraNAt kAryam yat

An effect which arises from a cause

tat kAraNavad bhavet

becomes similar to that cause

yan na jAyata eva iha

which does not arise here

tasmin sadRzatA kuta:

where is the likeness to that cause

*sv.3.4 There is no causal relationship between Brahman and the universe: whatever there is here is Brahman.

बीजम् एव न यस्य अस्ति तत् कथम् वद जायते ।

bIjam eva na yasya asti tat katham vada jAyate |

अ.प्रतर्क्यम् अन्.आख्यम् च यत् तस्य क्व इव बीजता ॥६।१००।०५॥

a.pratarkyam an.Akhyam ca yat tasya kva iva bIjatA ||6|100|05||

bIjam eva na yasya asti

a seed of which there is no existence

how is it born, tell me

tat katham vada jAyate

apratarkyam anAkhyam ca yat

what is beyond analysis and description

where would there be seed.ness for that?

tasya kva iva bIjatA

*sv.5.6 When there is no seed even, then how is something born?

*vlm.5. Say how can a tree grow which has no seed for its growth, and how can God have a seed whose nature is inscrutable in thought, and inexpressible in words.

A seed which has no existence, how is it born, tell me.

And what can't be described or analyzed,

where would the seed.ness be for that?

देश.काल.वशात् सर्वे हेतुम् अन्तः प्रमाण.गाः ।

deza.kAla.vazAt sarve hetum anta: pramANa.gA: |

अ=कर्तृ.ब्रह्म.विषयः प्रमा कारणयोः कथम् ॥६।१००।०६॥

a=kartR.brahma.viSaya: pramA kAraNayo: katham ||6|100|06||

from/thru deza.place.kalA.phase.vaza.force.At

by force of place & time =

sarve.them.all/in.all hetum.x antar.within/inner pramANaga.x.A: akartR.nondoer.brahma.x.viSaya.domain\sense.object: @f pramA.x two kAraNa.causes.yo: katham.how?

hetum

pramANaga

brahma

pramA

*sv.5.6 When there is no seed even, then how is something born?

अ=कर्तृ.कर्म.करणे न अस्ति कारणता शिवे ।

a=kartR.karma.karaNe na asti kAraNatA zive |

तस्मात् तत् कारणम् न अस्ति जगc.chaब्दार्थ.वेदनम् ॥६।१००।०७॥

tasmAt tat kAraNam na asti jagat.zabdArtha.vedanam ||6|100|07||

whin a.non=kartR.doer/maker.karma.Karma/causality.karaNa.x.e na.not asti.is/exists kAraNatA.Affective.Causation whin ziva.Shiva.bliss.e | tasmAt.therefore/from.that tat.that/it/he kAraNa.cause.m na.not asti.is/exists jagat.world.zabdArtha.x.vedana.x.m

karaNa

zabdArtha

vedana

a=kartR.karma.karaNe . when without doer & doing & deed =

na asti kAraNatA . there is no causation =

zive

tasmAt

tat.kAraNam na asti jagat.zabdArtha.vedanam . x.

*vlm.7. brahmA the uncausing uncaused cause of all, has no causality in him; therefore the meaning of the word world, is something that has no cause whatever. (Jagat means what is going on forever).

ब्रह्मैव त्वम् स्वरूपम् सत् यत् स्थितम् धारयस्व तत् ।

brahmaiva tvam svarUpam sat yat sthitam dhArayasva tat |

अ.सम्यक्.दर्शि.विषयम् तd एव जगदाचितम् ॥६।१००।०८॥

a.samyak.darzi.viSayam tat eva jagadAcitam ||6|100|08||

brahmaiva tvam svarUpam sat yat

sthitam dhArayasva tat

a.samyak.darzi.viSayam

tat eva jagadÂcitam

*AB. ... jagad.rUpenAcitam ||

*vlm.8. Therefore think thyself as Brahma, according to the view of the intelligent; but the world appears as some thing extended in the sight of men of imperfect understandings.

चिn.मात्रम् अजरम् शान्तम् यd एकम् तत् प्रमीयते ।

cit.mAtram ajaram zAntam yat ekam tat pramIyate |

तेन एव अयम् जगत् ब्रह्म सत् शान्तम् बुद्ध्यते वपुः ॥६।१००।०९॥

tena eva ayam jagat brahma sat zAntam buddhyate vapu: ||6|100|09||

cit.mAtram ajaram zAntam yat ekam tat pramIyate | tena eva ayam jagat brahma sat zAntam buddhyate vapu:

cit.mAtram – a mode of Consciousness =

ajaram zAntam – undecaying calm =

yat ekam – which is one =

tat pramIyate – that is made less =

tena eva ayam jagat brahma – and thus this world is the Immensity =

sat zAntam buddhyate vapu: . real Quiet realized as embodiment.

*Ott.part. #mAtra . When used as a suffix, mAtra is commonly translated as "only" • and often this is adequate. In yv/FM, .mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure" (as in the "meter" of the poetic line). Thus .> #cit.mAtra (cit,mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When #cit cit.Consciousness is affected as #चित्त citta Affection, it becomes #cinmaya *chinmaya, Measured/Formed Consciousness • *Ott.mAtra. . as a suffix, commonly read as "only" or "pure" (e.g. cit.mAtra "Pure Consciousness", but yv.FM stresses its meaning as "measure" (like the measured form of a verse) • cit.mAtram – a mode of Consciousness = ajaram zAntam – undecaying calm = yat ekam – what is one = tat pramIyate – that is made less, y6100.009, FM6.100.9. +

अन्यथा एव च यः भावः चेतसः पृथिवी.पते ।

anyathA eva ca ya: bhAva: cetasa: pRthivI.pate |

स एव नाशः कथितः स्वानुभूतः च पण्डितैः ॥६।१००।१०॥

sa* eva nAza: kathita: svAnubhUta: ca paNDitai: ||6|100|10||

* anyathA eva ca

and indeed otherwise

ya: bhAva:

what is the bhAva.state

cetasa:

of the chetas.Affectivity

pRthivI.pate

, Lord of the Earth,

sa eva nAza: kathita:

that indeed is called destruction

svAnubhUta: ca paNDitai:

in the experience of the learnèd paNDitas

*vlm.10. Any other notion, Oh prince, which the mind may entertain about the nature of god, is said by the intelligent, to be the destruction of the right concept of the Deity.

चित्तम् नाश.स्वभावम् तद् विद्धि नाश.आत्मकम् नृप ।

cittam nAza.svabhAvam tat viddhi nAza*Atmakam nRpa |

क्षण.नाशः यतः कल्प.चित्त.शब्देन कथ्यते ॥६।१००।११॥

kSaNa.nAza: yata: kalpa.citta.zabdena kathyate ||6|100|11||

cittam nAza.svabhAvam tat viddhi nAza*Atmakam nRpa | kSaNa.nAza: yata: kalpa.citta.zabdena kathyate

cittam nAza.svabhAvam

the Affective mind is naturally destructive

tad viddhi

know it as

nAza*Atmakam

destructive by nature,

nRpa

Lord of men,

kSaNa.nAza:

being

instantly destructive

yata: kathyate

thus it is known

kalpa.citta.zabdena

by the word kalpa.chitta

Affected Concept

AB. … sa: kSaNa.mAtram api svarUpa.vismaraNa.rUpo nAza: kalpa.kAla.vismRta.citta.zabdena ucyata i.a. ||6|100|

* cittam nAza.svabhAvam the Affective mind is naturally destructive tad viddhi know it as nAza*Atmakam destructive by nature, nRpa Lord of men, kSaNa.nAza: being instantly destructive yata: kathyate thus it is known kalpa.citta.zabdena by the word kalpa.chitta Affected Concept

अ.संकल्पन.मात्रेण सम्यg.ज्ञान*उदय.आत्मना ।

a.saMkalpana.mAtreNa samyak.jJAna*udaya*AtmanA |

संकल्पः क्षीयते सिद्ध्यै स्वयम् एव असत्.आत्मकः ॥६।१००।१२॥

saMkalpa: kSIyate siddhyai svayam eva asat.Atmaka: ||6|100|12||

a.saMkalpana.mAtreNa samyak.jJAna*udaya*AtmanA | saMkalpa: kSIyate siddhyai svayam eva asat.Atmaka:

a.saMkalpana.mAtreNa

with the Non.conceptual construct

with the arising of integral wisdom in the self

samyak.jJAna*udaya*AtmanA

saMkalpa: kSIyate siddhyai

the concept withers with attainment

yourself only of the nature of a.sat.

svayam eva asad.Atmaka:

*vlm.12. No sooner you are freed from your personality, than you find yourself to be full of Divine knowledge, and your false personality flies away from your consummation in spirituality.

*sv. Such a notional existence ceases only by the dawn of right knowledge and the cessation of all notions. Since the notional existence is unreal it ceases naturally when the truth is realised....

नाम एव अङ्गी.कृत.अभावम् यदि विश्वम् हि कथ्यते ।

nAma eva aGgI.kRta*abhAvam yadi vizvam hi kathyate |

विद्यमानम् कथम् तत् स्यात् ननु तामर.सेKषण ॥६।१००।१३॥

vidyamAnam katham tat syAt nanu tAmara.seKSaNa ||6|100|13||

nAma eva aGgI.kRta*abhAvam yadi vizvam hi kathyate | vidyamAnam katham tat syAt nanu tAmara.seKSaNa

nAma eva aGgI.kRta*abhAvam –

namely so agreed abhAva.unFeeling

yadi vizvam hi kathyate –

if the universe is being discussed

vidyamAnam – x

katham tat syAt –

how would That be

nanu tAmara.seKSaNa . x.

*vlm.13. If you think the world to be existent from the meaning of the word viswa or all, then tell me how and whence could all this come into existence.

हstAv उत्क्षिप्य यः ब्रूते शूद्रः अस्मि इति भृशम् गिरा ।

hastau utkSipya ya: brUte zUdra: asmi iti bhRzam girA |

कथम् स विप्रः भवति विप्रत्वम् स्वस्य कीदृशम् ॥६।१००।१४॥

katham sa* vipra: bhavati vipratvam svasya kIdRzam ||6|100|14||

hastau utkSipya ya: brUte zUdra: asmi iti bhRzam girA | katham sa* vipra: bhavati vipratvam svasya kIdRzam ||

hastau utkSipya ya: – "hands.up"

brUte x

zUdra: asmi iti bhRzam girA |

katham sa* vipra: bhavati – x

vipratvam svasya kIdRzam . x.

*vlm.14. How can you call one to be a Brahman, who lifts up his arms and proclaims himself about to be a sudra?

विवृत्त.धातुः अत्युच्चैः "मृतः अस्मि" इति विरौति यः ।

vivRtta.dhAtu: atyuccai: "mRta: asmi" iti virauti ya: |

मृतिम् एव आगतम् विद्धि जीवनम् तस्य सम्भ्रमः ॥६।१००।१५॥

mRtim eva Agatam viddhi jIvanam tasya sambhrama: ||6|100|15||

vivRtta.dhAtu: aty.uccai:

"mRta: asmi" iti virauti ya:

mRtim eva Agatam viddhi jIvanam tasya sambhrama:

*vlm.15. He who cries himself saying that he is dead, after the sinking of his pulsation; take him for the dead, and his living to be mistaken for life.

*VA . who to understanद् विवृत्तधातु: ?
*AS: AB explains सन्निपातेन विवृत्ताः कुपिता: धातवः यस्य ...
This means one who's organs are in turmoil due to fever..

भ्रम.आकृति यद् अस्ति इह दृश्यते अलात.चक्रवत् ।

bhrama*AkRti yat asti iha dRzyate alAta.cakravat |

मृगतृष्णा.द्विचन्द्र+आदि.बाल.वेतालक+आदिवत् ॥६।१००।१६॥

mRgatRSNA.dvicandra+Adi.bAla.vetAlaka+Adivat ||6|100|16||

bhrama.delusion.AkRti.shape/constituent

yat.what/which asti.is/exists iha.here.in.this.world dRzyate.is.seen/known

alAta.x.cakra.wheel/discus\yogic.activator.vat.like | mRgatRSNA.x.dvicandra.double.moon.Adi.&c.bAla.boy/child:.vetAla.Zombie.ka.ism/thing+Adi.&c.vat.like

alAta

mRgatRSNA

dvicandra+Adi.bAla.vetAlaka+Adivat

a formation of the immensity

which is

here

is seen

like the wheel of a whirling torch

it is a thirsty beast's mirage

a boozer's double moon

a Zombie for a little boy

*vlm. ... a secondary moon in the mist ....

*jd.16 . bhrama*AkRti yat asti iha – a formation of the immensity which is here = dRzyate alAta.cakravat – is seen like the wheel of a torch = mRgatRSNA.dvicandra.Adi.bAla.vetAlaka+Adivat . it's like a thirsty beast's mirage, a drunkard's double moon, a little boy's Zombie =

तत् कथम् किल नाम स्यात् सत्यम् श्रम.भर.आत्मकम् ।

tat katham kila nAma syAt satyam zrama.bhara*Atmakam |

अज्ञान.भ्रान्तिः एव अन्तः चित्तम् इty एव कथ्यते ॥६।१००।१७॥

ajJAna.bhrAnti: eva anta: cittam iti eva kathyate ||6|100|17||

tat katham kila nAma syAt satyam zrama.bhara*Atmakam |

ajJAna.bhrAnti: eva anta: cittam iti eva kathyate ||6|100|17||

tat katham kila nAma syAt

whatever.in.the.world is its name?

satyam zrama.bhara*Atmakam

ajJAna.bhrAnti: eva anta:

cittam iti eva kathyate

*vlm.17. What then is the true name of this erroneous substance, misleading us to the wrong, which is commonly designated as the mind, and is wapped in ignorance and error.

अ.ज्ञानम् उच्यते चित्तम् अ.सत् सद् इव संस्थितम् ।

a.jJAnam ucyate cittam a.sat sat iva saMsthitam |

अ.संवेदनम् अ.ज्ञानम् ज्ञानम् संवेदनम् भवेत् ॥६।१००।१८॥

a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet ||6|100|18||

a.jJAnam ucyate cittam a.sat sat iva saMsthitam | a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet

*jd.18 . a.jJAnam ucyate cittam . Affective mind is said to be without jJAna Wisdom: = what is not.So is established as.if So . a.sat sat iva saMsthitam = a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet . (This) uncomprehended (spiritual) ignorance becomes comprehended wisdom.

अज्ञान.सत्त्व.संवित्तेः ज्ञानात् संवेदनात् क्षयः ।

ajJAna.sattva.saMvitte: jJAnAt saMvedanAt kSaya: |

जल.ज्ञानम् मुधा भ्रान्तिः साधो मरु.मरीचिषु ॥६।१००।१९॥

jala.jJAnam mudhA bhrAnti: sAdho maru.marIciSu ||6|100|19||

ajJAna.sattva.saMvitte: jJAnAt saMvedanAt kSaya: | jala.jJAnam mudhA bhrAnti: sAdho maru.marIciSu

ajJAna.sattva.saMvitte:

jJAnAt saMvedanAt kSaya:

jala.jJAnam mudhA bhrAnti:

sAdho maru.marIciSu – x.

*vlm.19. Ignorance or false knowledge, is driven by our knowledge of truth; as the error of water in the desert, is dispelled by the knowledge of mirage.

न एतत् जलम् इति ज्ञानात् संवित्तेः प्र.विलीयते ।

na etat jalam iti jJAnAt saMvitte: pra.vilIyate |

इदम् चित्तम् इति प्रौढम् यद् अज्ञानम् अलम् हृदि ॥६।१००।२०॥

idam cittam iti prauDham yat ajJAnam alam hRdi ||6|100|20||

na etat jalam

"This is not water"

iti jJAnAt saMvitte: pra.vilIyate

idam cittam iti prauDham yat ajJAnam alam hRdi

"न अस्ति चित्तम्" इति ज्ञानात् तत् स.मूलम् विनश्यति ।

"na asti cittam" iti jJAnAt tat sa.mUlam vinazyati |

यथा रज्ज्वाम् भुजङ्गत्वम् अज्ञान.भ्रम.सम्भवम् ॥६।१००।२१॥

yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam ||6|100|21||

"na asti cittam" iti jJAnAt tat sa.mUlam vinazyati | yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam

"na asti cittam"

"There is no Affective mind"

from such Knowledge

it is destroyed with its root

iti jJAnAt tat samUlam vinazyati

yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam

as snake.ness in a rope

it is arisen by delusive ignorance.

*vlm.21. The knowledge of the want of a mind, serves to root out its prejudice at once; as the knowledge of the rope as no snake, removes the fear of the reptile in the rope.

*sv... the realisation that 'This is not pure consciousness but kinetic consciousness which is known as the mind' brings about its destruction.

"There's no Affective mind":

from such knowledge, mind is destroyed with its root,

like the snake.ness in a rope made by delusive ignorance.

"न सrpo 'यम्" इति ज्ञानाd dhRदि रूढात् प्रनश्यति ।

"na sarpa: ayam" iti jJAnAt *hRdi rUDhAt pranazyati |

तथा आत्मनि मnoभूतम् अ.ज्ञान.भ्रम=सम्भवम् ॥६।१००।२२॥

tathA Atmani mana:bhUtam a.jJAna.bhrama=sambhavam ||6|100|22||

"na sarpa: ayam" iti jJAnAt *hRdi rUDhAt pranazyati | tathA Atmani mana:bhUtam a.jJAna.bhrama=sambhavam

"na sarpa: ayam"

iti jJAnAt *hRdi

rUDhAt pranazyati

"This is no snake!"

from the restraint of such knowledge in the heart

it is destroyed.

tathA Atmani mano.bhUtam

Thus in the self

a creature/state of Mind

is the production of delusive ignorance.

a.jJAna.bhrama=sambhavam

चित्तम् न अस्ति इति विज्ञानाd dhRदि रूढाद् विनश्यति ।

cittam na asti iti vijJAnAt *hRdi rUDhAt vinazyati |

चित्तम् मno अहम् इति अन्तर् यावद् अज्ञान.सम्भवम् ॥६।१००।२३॥

cittam mana: aham iti antar yAvat ajJAna.sambhavam ||6|100|23||

cittam na asti iti vijJAnAt *hRdi rUDhAt vinazyati | cittam mana: aham iti antar yAvat ajJAna.sambhavam

cittam na asti –

"There is no Affective Mind" = iti vijJAnAt *hRdi rUDhAd . from the growth of such understanding in the Heart = vinazyati . it is destroyed = cittam manas aham . "I am the Affective Mind" = ity antar yAvat ajJAna.sambhavam . thus much within is the production of Ignorance.

*vlm.23. The knowledge of there being no such thing as the mind, removes its false impressions from the heart; because the mind and our egoism, are the brood of our ignorance only.

*jd.23 . cittam na asti . "There is no Affective Mind" = iti vijJAnAt *hRdi rUDhAd . from the growth of such understanding in the Heart = vinazyati . it is destroyed = cittam manas aham . "I am the Affective Mind" = ity antar yAvat ajJAna.sambhavam . thus much within is the production of Ignorance.

न चित्तम् अस्ति न.उ च एवम् अहम्कार+आदि.संयुतम् ।

na cittam asti na.u ca evam ahamkAra+Adi.saMyutam |

किम्चिd एव जगति अस्मिन् संवित्.एकान्त.निर्मला ॥६।१००।२४॥

kim.cit eva jagati asmin saMvit.ekAnta.nirmalA ||6|100|24||

na cittam asti na.u ca evam ahamkAra+Adi.saMyutam | kim.cit eva jagati asmin saMvit.ekAnta.nirmalA

na cittam asti . there's no Affective mind =

na.u ca evam aham.kAra+Adi.saMyutam . nor like connexion with ahaMkAra."I"dentity and other mental functions =

kim.cit eva jagati asmin saMvit.ekAnta.nirmalA

*vlm.24. There is no mind nor egoism, seated in us as we commonly believe to be; there is one pure intelligence only both with and without us, which we can hardly perceive.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

तया संकल्प.चित्त+आदि कृतम् आसीद् विमूढया ।

tayA saMkalpa.citta+Adi kRtam AsIt vimUDhayA |

अद्य असंकल्पतः सर्वम् परित्यक्तम् प्रबुद्धया ॥६।१००।२५॥

adya asaMkalpata: sarvam parityaktam prabuddhayA ||6|100|25||

tayA

saMkalpa.citta+Adi kRtam AsIt

vimUDhayA

adya a.saMkalpata: sarvam parityaktam prabuddhayA . x.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

संकल्पेन यदा याति tv असंकल्पेन गच्छति ।

saMkalpena yadA yAti tu a.saMkalpena gacchati |

पवनेन महाबाहो ज्वाला.जालम् इव अनले ॥६।१००।२६॥

pavanena mahAbAho jvAlA.jAlam iva anale ||6|100|26||

saMkalpena yadA yAti tu a.saMkalpena gacchati | pavanena mahAbAho jvAlA.jAlam iva anale

saMkalpena yadA yAti tu . tho it comes thru conception =

a.saMkalpena gacchati . without conception it goes =

pavanena

mahAbAho . Master.Archer =

jvAlAjAlam iva anale

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

*VA . whatever is born of notions, disappears in their absence.
by wind fire ... ?

आत्म.तत्त्व.एक.घनया ततया ब्रह्म.सत्तया ।

Atma.tattva*eka.ghanayA tatayA brahma.sattayA |

जगत् सर्वम् इति व्याप्तम् समुद्र इव वारिणा ॥६।१००।२७॥

jagat sarvam iti vyAptam samudra* iva vAriNA ||6|100|27||

Atma.tattva*eka.ghanayA tatayA brahma.sattayA | jagat sarvam iti vyAptam samudra* iva vAriNA

Atma.tattva.eka.ghanayA

tatayA

brahma.sattayA

jagat sarvam

iti vyAptam

samudra iva vAriNA

*vlm.27. It is the dense essence of the Divinity that pervades the whole universe, as it is this circumbient ocean which surrounds all the continents of the earth.

*sv.24..27 When thus the non.existence of the mind is realised, it is seen that the egosense, etc., do not exist. One alone exists the infinite consciousness. All notions cease.

न अहम् अस्मि न च अन्यः अस्ति न त्वम् न एते न चित्तकम् ।

na aham asmi na ca anya: asti na tvam na ete na cittakam |

न इन्द्रियाणि न च आकाशम् आत्मा tv एko 'स्ति निर्मलः ॥६।१००।२८॥

na indriyANi na ca AkAzam AtmA tu eka: asti nirmala: ||6|100|28||

na aham asmi na ca anya: asti na tvam na ete na cittakam | na indriyANi na ca AkAzam AtmA tu eka: asti nirmala:

na aham asmi . I am not =

na ca anya: asti . nor is there another =

na tvam . no you =

na ete . no these =

na cittakam

na indriyANi

na ca AkAzam

AtmA tu eka: asti nirmala: . x.

*vlm.28. There is nothing in existence as I, thou, this, or that or any other; there is no mind nor the senses, nor the earth nor sky; but they are all as the manifestations of the Divine spirit.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

घट.आदि.आकार=रूपेण स एव अयम् विलोक्यते ।

ghaTa*Adi.AkAra=rUpeNa sa* eva ayam vilokyate |

इदम् चित्तम् अयम् च अहम् इति का एव कु.कल्पना ॥६।१००।२९॥

idam cittam ayam ca aham iti kA eva ku.kalpanA ||6|100|29||

ghaTa*Adi.AkAra=rUpeNa sa* eva ayam vilokyate | idam cittam ayam ca aham iti kA eva ku.kalpanA

*jd.29 . ghaTa*Ady.AkAra=rUpeNa

sa eva ayam vilokyate

idam cittam ayam ca aham

iti kA eva ku.kalpanA

*vlm.29. As the visibles appear in the forms of the frail pot and other fragile bodies on earth; so the many false invisible things appear to us in the forms of the mind, egoism and the like.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

न जायते न म्रियते किम्चिद् अस्मिन् जगत्त्रये ।

na jAyate na mriyate kim.cit asmin jagat.traye |

केवलः अयम् चिd.उल्लासः सd.असत्.भावना.आत्मना ॥६।१००।३०॥

kevala: ayam cit.ullAsa: sat.asat.bhAvanA.AtmanA ||6|100|30||

na jAyate na mriyate –

it is not born, in does not die

kim.cit asmiJ jagattraye –

anything in the Triple World

kevala: ayam cid.ullAsa:

sad.asad.bhAvanA.AtmanA

It is not born, it does not die,

whatever is in the Triple World.

It is entirely the radiance of Consciousness

with the Self feeling as really unreal

*vlm.30. There is nothing, that is either born or dies away in all these three worlds; it is only the display of the Divine intellect, that gives rise to the ideas of existence and non.existence.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

सर्वम् आत्मा परम्ब्रह्म सकृत्.प्रकटम् आततम् ।

sarvam AtmA parambrahma sakRt.prakaTam Atatam |

द्वित्व.एकत्वे न विद्येते न भ्रान्तिः न च सम्भ्रमः ॥६।१००।३१॥

dvitva*ekatve na vidyete na bhrAnti: na ca sambhrama: ||6|100|31||

sarvam AtmA parambrahma sakRt.prakaTam Atatam | dvitva*ekatve na vidyete na bhrAnti: na ca sambhrama:

sarvam AtmA parambrahma . everything is self, the perfected brahman.Immensity =

sakRt.prakaTam Atatam

dvitva.ekatve na vidyete – the states of duality & oneness are not known to be =

na bhrAnti: na ca sambhrama: . neither delusion nor confusion.

*vlm.31. All these are but representations of the supreme soul, now evolved and now spread out from it; and there is no room for unity or duality, nor any error or fallibility in its nature.

*sv.28..31 The falsity which arose as the mind ceases when notions cease. I am not, nor is there another, nor do you nor do these exist; there is neither mind nor senses.

सर्व.इन्द्रिय.गण=आकारे सnn एव असि सखे ततः ।

sarva.indriya.gaNa=AkAre san* eva asi sakhe tata: |

न दह्यसे महाबुद्धे न च क्वचन लिप्यसे ॥६।१००।३२॥

na dahyase mahAbuddhe na ca kva.cana lipyase ||6|100|32||

sarva.indriya.gaNa=AkAre san* eva asi sakhe tata: | na dahyase mahAbuddhe na ca kva.cana lipyase

sarva.indriya.gaNa=AkAre sanneva asi sakhe tata:

na dahyase – you are burned =

mahAbuddhe

na ca kva.cana lipyase . x.

*vlm.32. Mind, O friend, that you are the true one, in the shape of your senses; and these will never be burnt at your cremation, nor will you be utterly destroyed by your death.

न ते विनश्यति सखे न च किम्चिद् विवर्धते ।

na te vinazyati sakhe na ca kim.cit vivardhate |

निर्मल.आकाश.रूपस्य कैवल्य.अनन्त.रूपिणः ॥६।१००।३३॥

nirmala*AkAza.rUpasya kaivalya*ananta.rUpiNa: ||6|100|33||

* na te vinazyati sakhe

nothing of yours is destroyed, friend =

na ca kim.cit vivardhate . nor does anything increase/grow =

nirmala*AkAza.rUpasya

kaivalya*ananta.rUpiNa: . x.

#sac #sakha

*vlm.33. No part of thyself is ever increased or annihilated at any time, the entirety of thy pure self[ is immortal, and must remain entire for ever.

*sv. ... Nothing perishes and nothing flourishes. Everything (even the energy that manifests as desire and desirelessness) is your own self.

इच्छा.अनिच्छा.आत्मिके शक्ती या इतरा अपि त्वम् एव च ।

icchA*anicchA*Atmike zaktI yA itarA api tvam eva ca |

न hy अंशु.व्यतिरेकेण शशङ्क* उपलभ्यते ॥६।१००।३४॥

na hi aMzu.vyatirekeNa zazaGka* upalabhyate ||6|100|34||

icchA.anicchA.Atmike

zaktI yA itarA api

tvam eva ca

na hi aMzu.vyatirekeNa

zazaGka upalabhyate . x.

अजम् अजरम् अनाद्य.ज=स्वभावम्

ajam ajaram anAdya.ja=svabhAvam

सकृd.अमलम् विलसत् सदा एक.रूपम् ।

sakRt.amalam vilasat sadA eka.rUpam |

विगलित.कलनम् कल.आख्य.लीलम्

vigalita.kalanam kala*Akhya.lIlam

सd.उदितम् आद्यम् अजम् तत् आत्म.तत्त्वम् ॥६।१००।३५॥

sat.uditam Adyam ajam tat Atma.tattvam ||6|100|35||

ajam – unborn

ajaram

unaging =

an.Adya.ja=svabhAvam – with a nature without origin =

sakRt amalam vilasat – x

sadaika.rUpam – an ever.One form

vigalita.kalanam – x

kala*Akhya.lIlam – x

sad.uditam Adyam – arisen as Being.So primally =

ajam – unborn

tat Atma.tattvam . That is the Thatness of the Self.

@@@

DN6100 ON CAUSATION 2.DC11

सर्ग ६.१००

sarga 6.100

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

एवम् चेत् तत् महाबुद्धे यादृशम् कारणम् परम् ।

evam cet tat mahAbuddhe yAdRzam kAraNam param |

कार्यम् तादृशम् एव इदम् जगd इty एव वेdmy अहम् ॥६।१००।०१॥

kAryam tAdRzam eva idam jagat iti eva vedmi aham ||6|100|01||

कुम्भ उवाच ।

kumbha* uvAca |

यत्र कारणता तस्य कार्यम् तत् उपपद्यते ।

yatra kAraNatA tasya kAryam tat upapadyate |

यत् न कारणम् एव आदौ तस्मात् कार्यम् कुतः भवेत् ॥६।१००।०२॥

yat na kAraNam eva Adau tasmAt kAryam kuta: bhavet ||6|100|02||

न इह अस्ति कारणम् किम्चिn न च कार्यम् कदा.चन ।

na iha asti kAraNam kim.cit na ca kAryam kadA.cana |

विद्यमानम् इदम् सर्वम् सर्वम् शान्तम् अजम् जगत् ॥६।१००।०३॥

vidyamAnam idam sarvam sarvam zAntam ajam jagat ||6|100|03||

जायते कारणात् कार्यम् यत् तत् कारणवत् भवेत् ।

jAyate kAraNAt kAryam yat tat kAraNavat bhavet |

यत् न जायत* एव इह तस्मिन् सदृशता कुतः ॥६।१००।०४॥

yat na jAyata* eva iha tasmin sadRzatA kuta: ||6|100|04||

बीजम् एव न यस्य अस्ति तत् कथम् वद जायते ।

bIjam eva na yasya asti tat katham vada jAyate |

अ.प्रतर्क्यम् अन्.आख्यम् च यत् तस्य क्व इव बीजता ॥६।१००।०५॥

a.pratarkyam an.Akhyam ca yat tasya kva iva bIjatA ||6|100|05||

देश.काल.वशात् सर्वे हेतुम् अन्तः प्रमाण.गाः ।

deza.kAla.vazAt sarve hetum anta: pramANa.gA: |

अ=कर्तृ.ब्रह्म.विषयः प्रमा कारणयोः कथम् ॥६।१००।०६॥

a=kartR.brahma.viSaya: pramA kAraNayo: katham ||6|100|06||

अ=कर्तृ.कर्म.करणे न अस्ति कारणता शिवे ।

a=kartR.karma.karaNe na asti kAraNatA zive |

तस्मात् तत् कारणम् न अस्ति जगc.chaब्दार्थ.वेदनम् ॥६।१००।०७॥

tasmAt tat kAraNam na asti jagat.zabdArtha.vedanam ||6|100|07||

ब्रह्मैव त्वम् स्वरूपम् सत् यत् स्थितम् धारयस्व तत् ।

brahmaiva tvam svarUpam sat yat sthitam dhArayasva tat |

अ.सम्यक्.दर्शि.विषयम् तd एव जगदाचितम् ॥६।१००।०८॥

a.samyak.darzi.viSayam tat eva jagadAcitam ||6|100|08||

चिn.मात्रम् अजरम् शान्तम् यd एकम् तत् प्रमीयते ।

cit.mAtram ajaram zAntam yat ekam tat pramIyate |

तेन एव अयम् जगत् ब्रह्म सत् शान्तम् बुद्ध्यते वपुः ॥६।१००।०९॥

tena eva ayam jagat brahma sat zAntam buddhyate vapu: ||6|100|09||

अन्यथा एव च यः भावः चेतसः पृथिवी.पते ।

anyathA eva ca ya: bhAva: cetasa: pRthivI.pate |

स एव नाशः कथितः स्वानुभूतः च पण्डितैः ॥६।१००।१०॥

sa* eva nAza: kathita: svAnubhUta: ca paNDitai: ||6|100|10||

चित्तम् नाश.स्वभावम् तद् विद्धि नाश.आत्मकम् नृप ।

cittam nAza.svabhAvam tat viddhi nAza*Atmakam nRpa |

क्षण.नाशः यतः कल्प.चित्त.शब्देन कथ्यते ॥६।१००।११॥

kSaNa.nAza: yata: kalpa.citta.zabdena kathyate ||6|100|11||

अ.संकल्पन.मात्रेण सम्यg.ज्ञान*उदय.आत्मना ।

a.saMkalpana.mAtreNa samyak.jJAna*udaya*AtmanA |

संकल्पः क्षीयते सिद्ध्यै स्वयम् एव असत्.आत्मकः ॥६।१००।१२॥

saMkalpa: kSIyate siddhyai svayam eva asat.Atmaka: ||6|100|12||

नाम एव अङ्गी.कृत.अभावम् यदि विश्वम् हि कथ्यते ।

nAma eva aGgI.kRta*abhAvam yadi vizvam hi kathyate |

विद्यमानम् कथम् तत् स्यात् ननु तामर.सेKषण ॥६।१००।१३॥

vidyamAnam katham tat syAt nanu tAmara.seKSaNa ||6|100|13||

हstAv उत्क्षिप्य यः ब्रूते शूद्रः अस्मि इति भृशम् गिरा ।

hastau utkSipya ya: brUte zUdra: asmi iti bhRzam girA |

कथम् स विप्रः भवति विप्रत्वम् स्वस्य कीदृशम् ॥६।१००।१४॥

katham sa* vipra: bhavati vipratvam svasya kIdRzam ||6|100|14||

विवृत्त.धातुः अत्युच्चैः "मृतः अस्मि" इति विरौति यः ।

vivRtta.dhAtu: atyuccai: "mRta: asmi" iti virauti ya: |

मृतिम् एव आगतम् विद्धि जीवनम् तस्य सम्भ्रमः ॥६।१००।१५॥

mRtim eva Agatam viddhi jIvanam tasya sambhrama: ||6|100|15||

भ्रम.आकृति यद् अस्ति इह दृश्यते अलात.चक्रवत् ।

bhrama*AkRti yat asti iha dRzyate alAta.cakravat |

मृगतृष्णा.द्विचन्द्र+आदि.बाल.वेतालक+आदिवत् ॥६।१००।१६॥

mRgatRSNA.dvicandra+Adi.bAla.vetAlaka+Adivat ||6|100|16||

तत् कथम् किल नाम स्यात् सत्यम् श्रम.भर.आत्मकम् ।

tat katham kila nAma syAt satyam zrama.bhara*Atmakam |

अज्ञान.भ्रान्तिः एव अन्तः चित्तम् इty एव कथ्यते ॥६।१००।१७॥

ajJAna.bhrAnti: eva anta: cittam iti eva kathyate ||6|100|17||

अ.ज्ञानम् उच्यते चित्तम् अ.सत् सद् इव संस्थितम् ।

a.jJAnam ucyate cittam a.sat sat iva saMsthitam |

अ.संवेदनम् अ.ज्ञानम् ज्ञानम् संवेदनम् भवेत् ॥६।१००।१८॥

a.saMvedanam a.jJAnam jJAnam saMvedanam bhavet ||6|100|18||

अज्ञान.सत्त्व.संवित्तेः ज्ञानात् संवेदनात् क्षयः ।

ajJAna.sattva.saMvitte: jJAnAt saMvedanAt kSaya: |

जल.ज्ञानम् मुधा भ्रान्तिः साधो मरु.मरीचिषु ॥६।१००।१९॥

jala.jJAnam mudhA bhrAnti: sAdho maru.marIciSu ||6|100|19||

न एतत् जलम् इति ज्ञानात् संवित्तेः प्र.विलीयते ।

na etat jalam iti jJAnAt saMvitte: pra.vilIyate |

इदम् चित्तम् इति प्रौढम् यद् अज्ञानम् अलम् हृदि ॥६।१००।२०॥

idam cittam iti prauDham yat ajJAnam alam hRdi ||6|100|20||

"न अस्ति चित्तम्" इति ज्ञानात् तत् स.मूलम् विनश्यति ।

"na asti cittam" iti jJAnAt tat sa.mUlam vinazyati |

यथा रज्ज्वाम् भुजङ्गत्वम् अज्ञान.भ्रम.सम्भवम् ॥६।१००।२१॥

yathA rajjvAm bhujaGgatvam ajJAna.bhrama.sambhavam ||6|100|21||

"न सrpo 'यम्" इति ज्ञानाd dhRदि रूढात् प्रनश्यति ।

"na sarpa: ayam" iti jJAnAt *hRdi rUDhAt pranazyati |

तथा आत्मनि मnoभूतम् अ.ज्ञान.भ्रम=सम्भवम् ॥६।१००।२२॥

tathA Atmani mana:bhUtam a.jJAna.bhrama=sambhavam ||6|100|22||

चित्तम् न अस्ति इति विज्ञानाd dhRदि रूढाद् विनश्यति ।

cittam na asti iti vijJAnAt *hRdi rUDhAt vinazyati |

चित्तम् मno अहम् इति अन्तर् यावद् अज्ञान.सम्भवम् ॥६।१००।२३॥

cittam mana: aham iti antar yAvat ajJAna.sambhavam ||6|100|23||

न चित्तम् अस्ति न.उ च एवम् अहम्कार+आदि.संयुतम् ।

na cittam asti na.u ca evam ahamkAra+Adi.saMyutam |

किम्चिd एव जगति अस्मिन् संवित्.एकान्त.निर्मला ॥६।१००।२४॥

kim.cit eva jagati asmin saMvit.ekAnta.nirmalA ||6|100|24||

तया संकल्प.चित्त+आदि कृतम् आसीद् विमूढया ।

tayA saMkalpa.citta+Adi kRtam AsIt vimUDhayA |

अद्य असंकल्पतः सर्वम् परित्यक्तम् प्रबुद्धया ॥६।१००।२५॥

adya asaMkalpata: sarvam parityaktam prabuddhayA ||6|100|25||

संकल्पेन यदा याति tv असंकल्पेन गच्छति ।

saMkalpena yadA yAti tu a.saMkalpena gacchati |

पवनेन महाबाहो ज्वाला.जालम् इव अनले ॥६।१००।२६॥

pavanena mahAbAho jvAlA.jAlam iva anale ||6|100|26||

आत्म.तत्त्व.एक.घनया ततया ब्रह्म.सत्तया ।

Atma.tattva*eka.ghanayA tatayA brahma.sattayA |

जगत् सर्वम् इति व्याप्तम् समुद्र इव वारिणा ॥६।१००।२७॥

jagat sarvam iti vyAptam samudra* iva vAriNA ||6|100|27||

न अहम् अस्मि न च अन्यः अस्ति न त्वम् न एते न चित्तकम् ।

na aham asmi na ca anya: asti na tvam na ete na cittakam |

न इन्द्रियाणि न च आकाशम् आत्मा tv एko 'स्ति निर्मलः ॥६।१००।२८॥

na indriyANi na ca AkAzam AtmA tu eka: asti nirmala: ||6|100|28||

घट.आदि.आकार=रूपेण स एव अयम् विलोक्यते ।

ghaTa*Adi.AkAra=rUpeNa sa* eva ayam vilokyate |

इदम् चित्तम् अयम् च अहम् इति का एव कु.कल्पना ॥६।१००।२९॥

idam cittam ayam ca aham iti kA eva ku.kalpanA ||6|100|29||

न जायते न म्रियते किम्चिद् अस्मिन् जगत्त्रये ।

na jAyate na mriyate kim.cit asmin jagat.traye |

केवलः अयम् चिd.उल्लासः सd.असत्.भावना.आत्मना ॥६।१००।३०॥

kevala: ayam cit.ullAsa: sat.asat.bhAvanA.AtmanA ||6|100|30||

सर्वम् आत्मा परम्ब्रह्म सकृत्.प्रकटम् आततम् ।

sarvam AtmA parambrahma sakRt.prakaTam Atatam |

द्वित्व.एकत्वे न विद्येते न भ्रान्तिः न च सम्भ्रमः ॥६।१००।३१॥

dvitva*ekatve na vidyete na bhrAnti: na ca sambhrama: ||6|100|31||

सर्व.इन्द्रिय.गण=आकारे सnn एव असि सखे ततः ।

sarva.indriya.gaNa=AkAre san* eva asi sakhe tata: |

न दह्यसे महाबुद्धे न च क्वचन लिप्यसे ॥६।१००।३२॥

na dahyase mahAbuddhe na ca kva.cana lipyase ||6|100|32||

न ते विनश्यति सखे न च किम्चिद् विवर्धते ।

na te vinazyati sakhe na ca kim.cit vivardhate |

निर्मल.आकाश.रूपस्य कैवल्य.अनन्त.रूपिणः ॥६।१००।३३॥

nirmala*AkAza.rUpasya kaivalya*ananta.rUpiNa: ||6|100|33||

इच्छा.अनिच्छा.आत्मिके शक्ती या इतरा अपि त्वम् एव च ।

icchA*anicchA*Atmike zaktI yA itarA api tvam eva ca |

न hy अंशु.व्यतिरेकेण शशङ्क* उपलभ्यते ॥६।१००।३४॥

na hi aMzu.vyatirekeNa zazaGka* upalabhyate ||6|100|34||

अजम् अजरम् अनाद्य.ज=स्वभावम्

ajam ajaram anAdya.ja=svabhAvam

सकृd.अमलम् विलसत् सदा एक.रूपम् ।

sakRt.amalam vilasat sadA eka.rUpam |

विगलित.कलनम् कल.आख्य.लीलम्

vigalita.kalanam kala*Akhya.lIlam

सd.उदितम् आद्यम् अजम् तत् आत्म.तत्त्वम् ॥६।१००।३५॥

sat.uditam Adyam ajam tat Atma.tattvam ||6|100|35||

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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