fm4044 1.dc30-31 Evolution of brahmA .z49
jivadas
fm4044 1.dc30-31 Evolution of brahmA .z49
Oॐm
Canto 4.44
The Evolution of Brahmâ
Râma said—
4.44.1
क्रमेणानेन येनाप्ता जीवने स्थितिरात्मनः । स कथं भगवन्देहं समाधत्तेऽस्थिपञ्जरम् ॥४।४४।१॥
क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
स कथम् भगवन् देहम् समाधत्ते ऽस्थि-पञ्जरम् ॥४।४४।१॥
sa* katham bhagavan deham samAdhatte_asthi-paJjaram ||4|44|1||
.
krameNa anena
by this process = yena AptA jIvane sthitir Atmana: - by which is got, while living, the state of Self - sa* katham bhagavan_deham samAdhatte = how does this body, Lord, assume it, = asthi-paJjaram – being a cage of bones.
*vlm. "I understand now how the particles of the Divine Spirit, take the forms of the living souls; but I cannot conceive how it assumes the corporeal body composed of bones and ribs.
* krameNa anena – by this process = yena AptA jIvane sthitir Atmana: - by which is got, while living, the state of Self - sa* katham bhagavan_deham samAdhatte = how does this body, Lord, assume it, = asthi-paJjaram – being a cage of bones.
Vasishtha said—
02
पूर्वमेव मया प्रोक्तं राम किं नावबुध्यसे । पूर्वापरविचारार्हा शेमुषी क्व गता तव ॥४।४४।२॥
पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
pUrvam eva mayA proktam rAma kim na_avabudhyase |
पूर्वापर-विचार.आर्हा शेमुषी क्व गता तव ॥४।४४।२॥
pUrvApara-vicAra.ArhA zemuSI kva gatA tava ||4|44|2||
.
I've already told you all that, rAma!
kim na avabudhyase – why don't you understand/realize it?
pUrvApara-vicAra.arhA zemuSI – Your quest for peace ought to be thorough – from top to bottom -
kva gatA tava - where has it got you?
*m. O Rāma, I have already elaborated earlier on this. You are still not appreciating and comprehending the teaching. What happened to your intelligence which is capable of logical understanding?
*vlm. "Why don't you know it Raama, when I have explained it to you before? Where have you lost your deductive reasoning of arriving to the conclusion from those premises.
* I've already told you all that, rAma! pUrvam eva mayA proktam rAma – It has already been said by me, Râma, - kim na avabudhyase – why don't you understand/realize it? pUrvApara-vicAra.arhA zemuSI – Your quest for peace ought to be thorough – from top to bottom - kva gatA tava - where has it got you?
03
यदिदं हि शरीरादि जगत्स्थावरजङ्गमम् । आभासमात्रमेवैतदसत्स्वप्नमिवोत्थितम् ॥४।४४।३॥
यद् इदम् हि शरीर+आदि जगत्-स्थावर-जङ्गमम् ।
yat idam hi zarIra+Adi jagat-sthAvara-jaGgamam |
आभास-मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
AbhAsa-mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
.
* yad_idam hi zarIra+Adi - for what is this body-complex
jagat-sthAvara-jaGgamam – the world still & moving
AbhAsa-mAtram eva etat - a projected matrix merely is this
asat – unreal
svapnam iva utthitam - arisen like a dream.
*m.3 This world of movables and immovables is a mere reflection (of the Absolute). It is like a dream, non-existent.
*vlm.3. All these corporeal bodies in the world, and all these moving and unmoving persons and things, are but false representations, rising before us as the visions in our dreams.
x
rs 01 vs 02 03
04
दीर्घस्वप्नो हायं राम मिथ्यैवानघ दृश्यते । द्विचन्द्रविभ्रमाकारं भ्रमान्तर्भ्रान्तशैलवम् ॥४।४४।४॥
दीर्घ-स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
dIrgha-svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
द्विचन्द्र-विभ्रम.आकारम् भ्रम.अन्तर्-भ्रान्त-शैलवम् ॥४।४४।४॥
dvicandra-vibhrama.AkAram bhrama.antar-bhrAnta-zailavam ||4|44|4||
.
dIrgha-svapno hA ayam rAma – rAma, this is a long dream, -
mithyA eva anagha dRzyate – and a falsity, dear boy, -
dvicandra-vibhrama.AkAram
brahmAntar-bhrAnta-zailavam -
*m. ... It is like two moons, a mere delusion.
*vlm.4. The phenomenal world differs only in its being but a longer and more delusive dream; it is as the sight of the double moon by optical deception, and of a mountain in the delusion of darkness.
*sv.1-2-3-4 VASISTHA continued: However, all this creation takes place only as in a dream. This creation is not real; it merely appears to be so.
05
प्रशान्ताज्ञाननिद्रस्तु नूनं गलितभावनः । प्रबुद्धचेताः संसारस्वप्नं पश्यन्न पश्यति ॥४।४४।५॥
प्रशान्त.अज्ञान-निद्रस् तु नूनम् गलित-भावनः ।
prazAnta.ajJAna-nidra:_tu nUnam galita-bhAvana: |
प्रबुद्ध-चेताः संसार-स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
prabuddha-cetA: saMsAra-svapnam pazyan na pazyati ||4|44|5||
.
prazAnta.ajJAna-nidra: tu - But sleeping when ignorance is subdued -
nUnam galita-bhAvana: - so #bhAvana Feeling has trickled.away – a favorite metaphor in YV, of water in a leaky vessel. -
prabuddha-cetA: - awakened by chetas.Awareness/Affection -
saMsAra-svapnam pazyan - seeing the #saMsAra - na pazyati - he does not see – negativing the old tag-line, "ya: pazyati sa* pazyati".
प्रशान्त.अज्ञान-निद्रः_तु But sleeping when ignorance is subdued
so #bhAvana Feeling has trickled.away.
The awakened #cetas Awareness/Affection, though seeing the #saMsAra, does not see at.all.
*sv.5. He who has eradicated ignorance totally and in whom every form of conditioning has ceased is a liberated sage....
*m.5 One in whom the sleep of ignorance has slipped out and in whom the musings about the mutable world have subsided, he is an awakened mind. Even though he sees the world, it is as if he has not seen it. (he is not aware of it).
*sv.5. He who has eradicated ignorance totally and in whom every form of conditioning has ceased is a liberated sage: though he seems to be aware of this dream known as world-appearance, in reality he does not see it as the world.
*vlm.5. The enlightened mind which is cleared of its drowsiness of ignorance, and is freed from the fetters of its desire, views the world to be no more than a dream.
zgl#tt. bhAvanA - conception, feeling, imagination, meditation (#bhAvanayA °नया -ind.- in thought, in imagination); •• bhAvanAnAm >bandh °नाम्- √बन्ध्, or with loc., to imagine, think.about,have an idea about)_mbh.&c; •• -f.n.- (in logic) that cause of memory which arises from direct perception tarkas; • #bhAvanA -reflection, becoming.so, (internal or external contemplation). —> #ahambhAvana – I-becoming; – "I"‑dentity = *kalpana, <aham-bhAvanam eva Ahu: kalpanam kalpanA-vida: | nabha:_artha-bhAvanam tasya saMkalpa-tyAga ucyate ||4|44|> y7001.003 . • <sthitam evAstam AyAti jagad-dRzyam vicAraNAt | yathA svapne parijJAte svapnAdAv eva bhAvanA ||4|44|> y3008.011. • feeling of devotion, faith in (tasmin) •-• bhAvanA-maya ‑ a.I ‑ produced by imagination or meditation. •• #abhAvana — <nahi kazcit kRtair artho nAkRtair apy abhAvanAt> y2019.025 —
x
06
स्वभावकल्पितो राम जीवानां सर्वदैव हि । आमोक्षपदसम्प्राप्ति संसारोऽस्त्यात्मनोऽन्तरे ॥४।४४।६॥
स्व.भाव-कल्पितो राम जीवानाम् सर्वदा_एव हि ।
sva.bhAva-kalpita:_rAma jIvAnAm sarvadA_eva hi |
आ-मोक्ष.पद=सम्प्राप्ति संसारो ऽस्त्य्_आत्मनो ऽन्तरे ॥४।४४।६॥
A-mokSa.pada=samprApti saMsAra:_asti_Atmana:_antare ||4|44|6||
.
* स्व.भाव-कल्पितः The conception of own-nature, राम #rAma, जीवानाम् for the living #jIva-s, सर्वदा_एव हि since it is always so आ-मोक्ष.पद=संप्राप्ति what is attained up.till the state of #mokSa* Freedom संसारः_अस्ति_आत्मनः_अन्तरे the #saMsAra is within the Self.
*m.6 O Rāma, this world is a creation of the nature of a Siva. Till he is liberated, this falsehood of a world will remain in his heart.
*sv.6. his world-appearance is naturally conceived of in all the jivas at all times, till the jiva attains liberation.
*vlm.6. The world is a creation of the imagination, by the nature of all living souls, and it remains therefore impressed in the soul, until it attains its final liberation.
*sv.6. his world-appearance is naturally conceived of in all the jivas at all times, till the jiva attains liberation.
x
04 05 06
07
जीवस्य तरलः काय आवर्तः पयसो यथा । यथा बीजेऽङ्कुरः स्फारः पल्लवः स्वाङ्कुरे यथा ॥७॥
जीवस्य तरलः काय आवर्तः पयसो यथा ।
jIvasya tarala: kAya* Avarta: payasa: yathA |
यथा बीजे ऽङ्कुरः स्फारः पल्लवः स्व.अङ्कुरे यथा ॥४।४४।७॥
yathA bIje_aGkura: sphAra: pallava: sva.aGkure yathA ||4|44|7||
.
jIvasya tarala: kAya -
Avarta: payasa: yathA -
yathA bIje aGkura: sphAra: -
pallava: svAGkure yathA -
*m.7 The unstable body of Siva is like a vortex in water. It is like a sprout in seed and the tender leaves in a sprout.
*vlm.7. The fleeting essence of the soul, is like the eddy of waters; or like the germ of the seed, or more like the leaflet of a sprout.
*sv. In every jiva, therefore, the body exists potentially — not in all its physical substantiality, but as a thought and as an intention.
08
पल्लवे च यथा पुष्पं पुष्पकोशे फलं यथा । यतः स कल्पनारूपो देहोऽस्ति मनसोऽन्तरे ॥४।४४।८॥
पल्लवे च यथा पुष्पम् पुष्प-कोशे फलम् यथा ।
pallave ca yathA puSpam puSpa-koze phalam yathA |
यतः स कल्पना-रूपो देहो ऽस्ति मनसो ऽन्तरे ॥४।४४।८॥
yata: sa* kalpanA-rUpa: deha:_asti manasa:_antare ||4|44|8||
.
just as the flower is in the sprout,
just like the fruit in the blossom,
so is the imaginary form of Body in its Mind
.
*sv. In every jIva, therefore, the body exists potentially — not in all its physical substantiality,
but as a thought and as an intention.
x
09
बहुरूपतया राम यतोऽस्त्येकतमः स्फुटः । स एव प्रतिभासोऽस्य मनसः किल जायते ॥४।४४।९॥
बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
.
bahu.rUpatayA –
by a state of many forms, rAma,
- yata: -
having come
= asti –
is
ekatama: sphuTa: +
sa* eva pratibhAsa: - it is only pratibhAsa.Projection =
asya manasa: kila jAyate – so born of Mind.
*vlm.9 As the ever-changing form of the chameleon exhibits only a particular color at a time, so the ever-varying mind shows only the form that is prominent in its thought for the time being.
x
07 08 09
10
स एवाशु भवत्येतद्मृत्पिण्डो घटकोपमः । आदिसर्गे पुरा कायः प्रतिभासोऽस्य चोत्तमः ॥४।४४।१०॥
स एव_आशु भवत्य्_एतद् मृत्-पिण्डो घटक.उपमः ।
sa* eva_Azu bhavati_etat mRt-piNDa:_ghaTaka.upama: |
आदि-सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
Adi-sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
.
sa* eva Azu bhavati – it soon becomes -
etan mRt-piNDa: – this lump of mud -
ghaTaka.upama: – like a sort-of pot -
Adi-sarge purA kAya:
pratibhAsa:_asya ca uttama: .
*m.10 In the first creation the best of reflections will be born as a body. This is of good characteristics like a pot made out (well prepared) mud.
*vlm.10. The same thought assumes a visible form, as the clay takes the form of a pot; and the good thoughts and actions of the prior state of life, serve to give the soul a goodly form in its next birth on earth.
*sv. In every jiva, therefore, the body exists potentially — not in all its physical substantiality, but as a thought and as an intention.
11-12a
यस्मादेष विभुः ब्रह्मा पद्मकोशगृहस्थितः । तत्संकल्पक्रमेणैव ततः स्थितिमुपागता ॥४।४४।११॥
इयं सृष्टिरपर्यन्ता मायैव घनमायया ।
यस्माद् एष विभुर् ब्रह्मा पद्म-कोश-गृह-स्थितः ।
yasmAt eSa* vibhu: brahmA padma-koza-gRha-sthita: |
तत् संकल्प-क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
tat saMkalpa-krameNa_eva tata: sthitim upAgatA ||4|44|11||
इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
.
yasmAt
eSa* vibhu:_brahmA
padma-koza-gRha-sthita: +
tat saMkalpa-krameNa_eva - according.with that very conception =
tata: sthitim upAgatA - to its state having approached +
iyam sRSTi: - this emergence =
aparyantA - unlimited =
mAyA iva ghana-mAyayA .
*vlm.11. We see the mighty lotus-born brahmA situated in the cell of that flower, and find it to be the effect of the good thoughts he had in his mind.
*sv. In every jiva, therefore, the body exists potentially — not in all its physical substantiality, but as a thought and as an intention.
x
x
Râma said—
12b-13a
rr
जीवो मनोपदं प्राप्य वैरिञ्चं पदमागतः ॥४।४४।१२॥
यथा ब्रह्मंस्तथा सर्वं विस्तरेण वदाशु मे ।
जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
yathA brahman_tathA sarvam vistareNa vada_Azu me |
.
jIva: mana:-padam prApya –
the Living.jIva having got a state of Mind
= vairiJcam padam Agata: -
has come to the state of virincha, the creative brahmA
yathA brahmams tathA sarvam –
as the brahman.Immensity thus everything
vistareNa vadAzu me –
you must tell me all about it.
*m. O Mahatma, a jiva attains the Brahmahood having attained a high state of mental consciousness. How does this happen? Please let me know in detail.
*vlm.12. This unlimited creation is the false fabrication of imagination; whereupon the living soul in conjunction with the mind, obtained the state of virincha the brahmA.
x
10 11 12 13a
Vasishtha said—
13b-14
vv
ब्राह्मे शृणु महाबाहो शरीरग्रहणे क्रमम् ॥४।४४।१३॥
निदर्शनेन तेनैव जागतीं ज्ञास्यसि स्थितिम् । दिक्कालाद्यनवच्छिन्नमात्मतत्त्वं स्वशक्तित: ॥१४॥
ब्राह्मे शृणु महाबाहो शरीर-ग्रहणे क्रमम् ॥४।४४।१३॥
brAhme zRNu mahAbAho zarIra-grahaNe kramam ||4|44|13||
निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
दिक्-काल+आद्य्-अन्.अवच्छिन्नम् आत्म-तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
dik-kAla+Adi.an.avacchinnam Atma-tattvam sva.zaktita: ||4|44|14||
.
brAhme -
zRNu mahAbAho - (listem.up, Master.Archer!) -
zarIra-grahaNe kramam ||4|44|13||
nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
dik-kAla+Adi.an-avacchinnam Atma-tattvam sva.zaktita: ||4|44|14||
as for the brahman.Immensity, Master Archer, hear
how it takes embodiment.
.
nidarzanena tenaiva –
and so by demonstration —
jAgatIm jJAsyasi sthitim – you will know the worldly state —
dik-kAla.Ady-anavacchinnam – not distinguished from place and time —
Atma-tattvam – self-Thatness – the truth of Self —
sva-zaktita: – through your own Shakti Power.
.
*vwv.1066/14b-15a That Self-principle (or the Absolute Consciousness), which is not limited by space, time, etc., takes a body held in space and time, through its own power and only out of sport.
*m.14 You shall know the sustenance of the world by this (knowledge). By its own force self nature is undifferentiated as time and space.
*sv.14 I shall describe to you once again how the creator Brahma arose in the infinite consciousness and you will see from that account how the infinite beings arose similarly in that consciousness.
*vlm.14. Vasishtha answered:"Hear me tell you, O long-armed Raama, the manner of brahmA's having the body; and from his instance, you will learn about the existence of the world.
15
लीलय्यैव यदादत्ते दिक्कालकलितं वपुः । तदैव जीवपर्यायं वासनावेशतत्परम् ॥४।४४।१५॥
लीलय्यैव यदा_आदत्ते दिक्-काल-कलितम् वपुः ।
lIlayA_eva yadA_Adatte dik-kAla-kalitam vapu: |
तदैव जीव-पर्यायम् वासना-वेश-तत्परम् ॥४।४४।१५॥
tadA_eva jIva-paryAyam vAsanA-veza-tatparam ||4|44|15||
.
when, in its play, it takes a form,
--a body in some place and time—
then the living #jIva appears
from the power of its #vAsanA-s.
.
लीलया एव यद् आदत्ते
when it assumes only in play
दिक्-काल-कलितं वपुः
a body measured in place and time
तदा एव जीव-पर्यायम्
then indeed the jIva-stage
वासना-वेश-तत्परम्
follows from the power of the vAsanAs
.
*sv.15 The infinite consciousness which is devoid of time, space and causation playfully assumes these.
*vlm.15. ..., takes of his own will, and by the power of his Omnipotence, the limited forms of time and space upon himself.
*vwv.1066/14b-15a That Self-principle (or the Absolute Consciousness), which is not limited by space, time, etc., takes a body held in space and time, through its own power and only out of sport.
*m.15 When this self assumes time and space-bound body as a sport, the cycle of being and becoming starts, driven by a trance-like involvement of vāsanas.
x
13b 14 15
16
मनः सम्पद्यते लोलं कलनाकलनोन्मुखम् । कलयन्ती मनःशक्तिरादौ भावयति क्षणात् ॥१६॥
मनः सम्पद्यते लोलम् कलन.अकलन.उन्मुखम् ।
mana: sampadyate lolam kalana.akalana.unmukham |
कलयन्ती मनःशक्तिर् आदौ भावयति क्षणात् ॥४।४४।१६॥
kalayantI mana:zakti: Adau bhAvayati kSaNAt ||4|44|16||
.
mana: sampadyate lolam
kalana.akalana.unmukham
kalayantI mana:-zakti:
Adau bhAvayati kSaNAt
*m.16 Mind acquires an unstable condition of oscillating between seizing apprehension and non-apprehension. Mind conceives of time with its force and prowess.
*sv.16-17 Thus the cosmic person comes into being; this cosmic person is also the cosmic mind and cosmic life.
*vlm.16. The same becomes the living soul, and is fraught with various desires in itself, of becoming many:"aham bahu syam.
*sv.16-17 Thus the cosmic person comes into being; this cosmic person is also the cosmic mind and cosmic life.
*DASGUPTA: "At first there is something like a self-reflecting thought in the ultimate entity [which is zAnta], producing some indescribable objectivity which gives rise to an egohood. Thus, on a further movement, which is akin to thought, is produced a state which can be described as a self-thinking entity, which is clear pure intelligence, in which everything may be reflected. It is only this entity that can be called conscious intelligence. • As the thought-activity becomes more and more concrete (ghana-samvedana), other conditions of soul (jIva) arise out of it. At this stage it forgets, as it were, its subject-objectless ultimate state, and desires to flow out of itself as a pure essence of creative movement The first objectivity is AkAza.... At this moment arise the ego (ahamtA), and time (kAla) ... in no sense real ... but the seeming appearances of the self-conscious movement (sva-samvedana-mAtrakam) of the ultimate being. All the network of being is non-existent and has only an appearance of existing. Thought (samvit) which at this moment is like the AkAza and the ego [zabda-bIja-rasa] which is the seed bIja of all the conceivings of thought bhAvanA, becomes air." mana: sampadyate lolam kalanA-kalan"-onmukham | kalayantI mana: zaktir Adau bhAvayati kSaNAt [y4044.16] AkAza-bhAvanAmachcham zabda-bIja-ras"-unmukhIm | tatas tAm ghanatAm jAtam ghana-spanda-kramAn mana: [y4044.16-17] •• A comparison of numerous passages like these [y3002.004-.005 and `y4044.016-.017] shows that each mental creation is the result of a creative thought-movement called bhAvanA, and each successive movement in the chain of a succession of developing creative movements is said to be ghana , or concrete. Ghana [Concretion] has been paraphrased in the tAtparya-prakAza as accretion (upacaya). bhAvana is the same as spanda; as the result of each thought-movement, there was thought-accretion (ghana), and corresponding to each ghana there was a semi-statical creation, and following each ghana there was a spanda. Dasgupta ch.12, p.45.
17
आकाशभावनामच्छां शब्दबीजरसोन्मुखीम् । ततस्तां घनतां यातं घनस्पन्दक्रमान्मनः ॥४।४४।१७॥
आकाश.भावनाम् अच्छाम् शब्द-बीज-रस.उन्मुखीम् ।
AkAza-bhAvanAm acchAm zabda.bIja-rasa=unmukhIm |
ततस् ताम् घनताम् यातम् घन-स्पन्द-क्रमान्_मनः ॥४।४४।१७॥
tata: tAm ghanatAm yAtam ghana-spanda-kramAt_mana: ||4|44|17||
.
AkAza-bhAvanAm acchAm
zabda.bIja-rasa=unmukhIm +
tata: tAm ghanatAm yAtam - from that having come to a state of thickening =
ghana-spanda-kramAn_mana: .
*vlm.17. When this limited power which is brahmA, thinks on the state of his having been the Hiranyagarbha, in his former state of existence in the prior Kalpa; he is immediately transformed to that state which is in his mind, and which is ever busy with its thoughts and imaginations.
*m.17 Thinking of pure void of sky, the seed of sound in its essence is laid. When this gets concrete and solid, vibration process starts within the space.
x
18
भावयत्यनिलस्पन्दं स्पर्शबीजरसोन्मुखम् । ताभ्यामाकाशवाताभ्यामदृष्टाभ्यां मनःदृशा ॥४।४४।१८॥
भावयत्य्_अनिल-स्पन्दम् स्पर्श.बीज-रस=उन्मुखम् ।
bhAvayati_anila-spandam sparza.bIja-rasa=unmukham |
ताभ्याम् आकाश-वाताभ्याम् अदृष्टाभ्याम् मनःदृशा ॥४।४४।१८॥
tAbhyAm AkAza-vAtAbhyAm adRSTAbhyAm mana:dRzA ||4|44|18||
.
* bhAvayati_anila-spandam
sparza.bIja-rasa=unmukham
tAbhyAm AkAza-vAtAbhyAm
adRSTAbhyAm manas-dRzA .
*sv.18 This cosmic person intends to experience sound; and space is brought into being, with the transmission of sound as its character.
*vlm.18. It thinks first of the clear sky, the receptacle of sound, and which is perceptible by the auditory organs; and this thought being condensed in the mind, makes it vibrate as by the wind of the air.
*m.18 When mind thinks of vibrating air, the seed of touch principle is laid. On account of this, mentally visible air waves arise in space.
x
16 17 18
19
शब्दस्पर्शस्वरूपाभ्यां संघाताज्जन्यतेऽनलः । मनस्तद्घनतां प्राप्य ततो भावयति क्षणात् ॥१९॥
शब्द-स्पर्श-स्वरूपाभ्याम् संघाताज् जन्यते ऽनलः ।
zabda-sparza-svarUpAbhyAm saMghAtAt janyate_anala: |
मनस् तद् घनताम् प्राप्य ततो भावयति क्षणात् ॥४।४४।१९॥
mana: tad_ghanatAm prApya tata: bhAvayati kSaNAt ||4|44|19||
.
zabda-sparza-svarUpAbhyAm -
saMghAtAt janyate_anala: -
mana: tad_ghanatAm prApya -
tato bhAvayati kSaNAt .
*m.19 With the mutual impacting of sound and touch forms, fire is generated. When it gets dense and solid, it (the fire) brightly shines.
*sv.19. It intends to experience touch; air is created.
*vlm.19. It thinks then on the vibrations of air, which are the objects of feeling, through the porous skin and the mind; and is moved by the thoughts of air and wind to assume that form, which is invisible to the naked eye.
20
प्राकाश्यममलालोकमालोकस्तेन वर्धते । मनस्तावद्गुणगतं रसतन्मात्रवेदनम् ॥४।४४।२०॥
प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
prAkAzyam amala.Alokam Aloka: tena vardhate |
मनस् तावद्.गुण-गतम् रस-तन्.मात्र-वेदनम् ॥४।४४।२०॥
mana: tAvat.guNa-gatam rasa-tat.mAtra-vedanam ||4|44|20||
.
* prAkAzyam a.mala.Alokam -
Aloka: tena vardhate -
mana: tAvad.guNa-gatam -
rasa-tat.mAtra-vedanam .
*m.20 With the pure light, the sense of sight increases. When these qualities get embedded in mind, the subtle elements/energies of aesthetics and taste arise.
*sv.20. These are unseen and subtle. Wishing to see, this cosmic person brings fire into being, and this fire expands into the numerous sources of light.
*vlm.20. The condensation of the elements of air and wind together, produced the idea of light which is the cause of sight, and which has the colours and figures for its objects; and thus the mind being actuated by its triple thoughts of air, wind and light, produced the property of fire.
21
क्षणार्थेन त्वपां शैत्यं जलसम्वित्ततो भवेत् । ततस्तादृग्गुणगतं मनो भावयति क्षणात् ॥४।४४।२१॥
क्षण.अर्थेन त्व्_अपाम् शैत्यम् जल-सम्वित् ततो भवेत् ।
kSaNa.arthena tu_apAm zaityam jala-samvit tata: bhavet |
ततस् तादृग्.गुण-गतम् मनो भावयति क्षणात् ॥४।४४।२१॥
tata: tAdRk.guNa-gatam mana: bhAvayati kSaNAt ||4|44|21||
.
*
क्षण-अर्थेन तु But in a mere moment
अपां शैत्यम् there is the coolness of water.
जल-संवित् ततस् भवेत् The water-conception thus becomes.
ततस् तादृक्-गुण-गतम् Thus thatever way the guNa-state goes
मनस् भावयति क्षणात् manas Mind is made to become instantly. -21-
*m.21 From these the principle of fluid state gets generated. The sense of smell is conceived by mind and the smell element emerges.
*sv.21 It intends to experience taste as well as coolness to counteract fire; water comes into being. And, lastly, by its mere wish to smell, earth with its faculty of smell comes into being.
*vlm.21. These joined immediately to produce the idea of coldness the property of water; and the mind then came to form the quadruple ideas of the four elements of air, wind, fire and water.
x
19 20 21
22
स्वरूपम् गन्धवत्स्थूलं येनोदेष्यति मेदिनी । अथेत्थं भूततन्मात्रवेष्टितं तनुतां जहत् ॥४।४४।२२॥
स्वरूपम् गन्धवत् स्थूलम् येन_उदेष्यति मेदिनी ।
svarUpam gandhavat sthUlam yena_udeSyati medinI |
अथ_इत्थम् भूत-तन्.मात्र-वेष्टितम् तनुताम् जहत् ॥४।४४।२२॥
atha_ittham bhUta-tat.mAtra-veSTitam tanutAm jahat ||4|44|22||
.
svarUpam gandhavat sthUlam yena_udeSyati medinI |
atha_ittham bhUta-tat.mAtra-veSTitam tanutAm jahat ||4|44|22||
.
*vlm.22. These united together produced the gross form of earth, the receptacle of scent; and then the mind being filled with these minute elementary particles in its thoughts of them, forsook its fine form of the spirit for its gross body of the quintuple elements (called the quintessence of material bodies (panchabhautika)).
23
वपुर्वह्निकणाकारं स्फुरितं व्योम्नि पश्यति । अहंकारकलायुक्तं बुद्धिबीजसमन्वितम् ॥४।४४।२३॥
वपुर् वह्नि-कण.आकारम् स्फुरितम् व्योम्नि पश्यति ।
vapu:_vahni-kaNa.AkAram sphuritam vyomni pazyati |
अहम्कार-कल.आयुक्तम् बुद्धि-बीज-समन्वितम् ॥४।४४।२३॥
ahamkAra-kala.Ayuktam buddhi-bIja-samanvitam ||4|44|23||
.
vapus
vahni-kaNa.AkAram sphuritam
vyomni pazyati
ahamkAra-kala.Ayuktam
buddhi-bIja-samanvitam .
*m.23 This is endowed with the sense of ego (as its identity) and contains the seed of ‘buddhi’ (discriminating intelligence).
*sv.23 It thinks of itself as each one of these sparks; the ego-sense arises. This ego-sense also has intelligence inherent in it, and it conceives of a body for itself with the help of the five cosmic elements I have already mentioned.
*vlm.23. It saw this body shining as a spark of fire in the sky, which joined with its egoism and understanding, formed its personality.
24
तत्पुर्यष्टकमित्युक्तं भूतहृत्पद्मषट्पदम् । तस्मिंस्तु तीव्रसम्वेगाद्भावयद्भास्वरम् वपुः ॥२४॥
तत् पुर्यष्टकम् इत्य्_उक्तम् भूत-हृत्-पद्म=षट्पदम् ।
tat puryaSTakam iti_uktam bhUta-hRt-padma=SaTpadam |
तस्मिंस्_तु तीव्र-सम्वेगाद् भावयद् भास्वरम् वपुः ॥४।४४।२४॥
tasmin_tu tIvra-samvegAt bhAvayat bhAsvaram vapu: ||4|44|24||
.
* tat puryaSTakam iti_uktam –
that is said-to-be the #puryaSTaka – the city with eight gates – the subtle body, #AtivAhika Traveler, #liGga-zarIra, etc. -
bhUta-hRt-padma=SaTpadam –
the bee in the Heart-lotus
tasmin tu tIvra-samvegAt
bhAvayad_bhAsvaram vapu: .
*m.24 This (body) is called ‘puryastakam’. This is like a bee in the lotus of heart (of Siva). In this the mind nourishes feverish quiverings.
*vlm.24. This is called the spiritual body (lingasarīra),"the embodying octuple, which is situated as the bee in the pericarp of the lotus-like heart, and which gives growth to the outer body by its inner working (as the inner seed grows the outer tree).
*sv. This body it regards as gross, physical and material, and so it becomes.
x
22 23 24
25
स्थूलतामेति पाकेन मनः बिल्वफलं यथा । मूषास्थद्रुतहेमाभं स्फुरितं विमलाम्बरे ॥४।४४।२५॥
स्थूलताम् एति पाकेन मनः बिल्व-फलम् यथा ।
sthUlatAm eti pAkena mana: bilva-phalam yathA |
मूषा.स्थ-द्रुत-हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
mUSA.stha-druta-hema.Abham sphuritam vimala.ambare ||4|44|25||
.
sthUlatAm eti
it goes to grossness
= pAkena mano bilva-phalam yathA – as a bilva fruit by cooking, so manas.Mind = mUSA-stha-druta-hema.Abham – as bright as gold flowing from the crucible = sphuritam vimala.ambare – it sparkles in the pure spacious sky.
*m.25 These feverish vibrations get dense when ripe. It is like a ripe bilwa fruit. Then like molten gold this dense thing shines as subtle and gross bodies.
*vlm.25. It is thickened by the action of the heart of its internal process of calefaction, like the bel fruit or woodapple. And the outer body receives the qualities of the inner mind, as the jewel shines with the lustre of the little particle of gold, which is infused in the melted state of the metal in the crucible.
#mUSA – m./f(-A and #mUSI) - a rat , mouse, paJcat.; a crucible, mArkp., kull.
* sthUlatAm eti – it goes to grossness = pAkena mano bilva-phalam yathA – as a bilva fruit by cooking, so manas.Mind = mUSA-stha-druta-hema.Abham – as bright as gold flowing from the crucible = sphuritam vimala.ambare – it sparkles in the pure spacious sky.
26
संनिवेशमुपादत्ते तत्तेजः स्वस्वभावतः । तस्मिन्स्वसंनिवेशे च तेजःपुञ्जमये पुनः ॥४।४४।२६॥
संनिवेशम् उपादत्ते तत्.तेजः स्व.स्वभावतः ।
saMnivezam upAdatte tat.teja: sva.svabhAvata: |
तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज-मये पुनः ॥४।४४।२६॥
tasmin sva.saMniveze ca teja:puJja-maye puna: ||4|44|26||
.
* saMnivezam upAdatte tat-teja: –
That illumination receives a form
= sva.svabhAvata: –
of the nature of itself
= tasmin_sva-saMniveze ca –
and its own form in That + teja:-puJja-maye puna: –
is again a multitude of illumined forms.
*m.26 By its own self nature, that golden effulgence limits itself in a body. Again it makes that dwelling full of light.
*vlm.26. The quality of the inner soul or mind, manifests itself in the outer body, as the quality of the seed appears in the form and taste of its fruit. The mind then dwells upon the thoughts of its actions, which have their display in the several organs, and members of the bodily actions, which are produced by the motions of the inner thoughts and acts, as the leaves and branches of trees are projected by the inner process and operations of the seed.
#viz #niviz #niveza: - (the initial <n> not subject to cerebralisation) - entering, settling in a place - MBh. Ka1v. &c.; a dwelling-place, habitation) - RV. ix , 69 , 7 MBh. &c. (#nivezamkR, to take up one's residence , settle , encamp); founding a household , matrimony - MBh.; founding a town R.; (with sthAne) putting in orde , arrangement - Vcar.; impression, mark (of fingers) S3ak. (Pi.) vi , 14 ; #samniveza: #saMniveza: – a construction, fabrication; entrance-into; in Bh.P. the son of tvaSTR and racanA `y4044.026
#dA #AdA #upAdA - 1. A1. upAdatte , (once P. pf. 3. pl. upAdadus BhP. i , 8 , 12) to receive , accept , gain , acquire , appropriate to one's self. take away , carry off , steal MBh. BhP. Ma1lav. &c. [213,2] ; to take with ; to take in addition , include , comprise ; to take as help , use , employ , apply BhP. Pat. (cf. upAdAya) ; to seize , lay hold of , gather , take up , draw up MBh. Ragh. Kum. &c. ; to assume (a form or meaning) BhP. Ma1rkP. Pat. &c. ; to cling to ; to feel , perceive , experience MBh. vii S3is3. vi , 23 R2itus. &c. ; to consider , regard MBh. xii ; to mention , enumerate ; to set about , undertake , begin Hariv. Kum. &c.: Caus. P. upAdApayati , to cause to use or employ Comm. on Ka1tyS3r.: Desid. P. upAditsati , to strive to acquire BhP. v , 14 , 7
* saMnivezam upAdatte tat-teja: – That illumination receives a form = sva.svabhAvata: – of the nature of itself = tasmin_sva-saMniveze ca – and its own form in That + teja:-puJja-maye puna: – is again a multitude of illumined forms.
27
भजते भावनां स्फारां निश्चितामातताम्बराम् । ऊर्ध्वं शिरः पीठमयीमधः पादमयीं तथा ॥२७॥
भजते भावनाम् स्फाराम् निश्चिताम् आतत.अम्बराम् ।
bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
.
* bhajate bhAvanAm sphArAm
nizcitAm
Atata.ambarAm –
the outspread sky
Urdhvam –
above
ziras – is the head
pITha-mayIm
adhas – below
pAdamayIm tathA – thus the foothold
.
.AB. ... AtatAmbarAm vyAptAkAzAm bhUyasIm iti yAvat | tatra kramAc ... ||4|44|
*m.27 This mind spreads its ideations and fancies far and wide across space. At the top is head and at the bottom are feet.
*vlm.27. Its thoughts of upside and below, lifts and lowers its head and feet upward and down-ward; and its thought of both sides, extends its two arms to the right and left.
*sv. This body it regards as gross, physical and material, and so it becomes.
x
25 26 27
28
पार्श्वयोर्हस्तसंस्थानां मध्ये चोदरधर्मिणीम् । प्रकटावयवो बालो ज्वालामालामलाकृतिः ॥४।४४।२८॥
पार्श्वयोर् हस्त-संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
pArzvayo: hasta-saMsthAnAm madhye ca_udara.dharmiNIm |
प्रकट.अवयवो बालो ज्वाला-माला.अमल.आकृतिः ॥४।४४।२८॥
prakaTa.avayava: bAla: jvAlA-mAlA.amala.AkRti: ||4|44|28||
.
pArzvayo: hasta-saMsthAnAm – of the hands on the sides - madhye ca_udara.dharmiNIm – in the middle too are the innards -
prakaTa.avayava: bAlo
jvAlAmAlAmalAkRti:
.
*m.28 On the sides are hands. In the middle is the stomach. Mind manifests limbs according to its desires and wills.
*vlm.28. Its thoughts of the backward and forward, places its back behind, and its breast and belly before it; and the hairs on the head and fingers of the hands, are as the filaments and twigs of trees.
*sv. This body it regards as gross, physical and material, and so it becomes.
29
मनोरथवशोपात्तवपुस्तिष्ठत्यसावथ । एवं स्ववासनावेशात्कलिताङ्गो मनोमुनिः ॥४।४४।२९॥
मनोरथ-वश.उपात्त-वपुस् तिष्ठत्य्_असाव्_अथ ।
manoratha-vaza.upAtta-vapu: tiSThati_asau_atha |
एवम् स्व.वासना-वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
evam sva.vAsanA-vezAt kalita.aGga: mana:muni: ||4|44|29||
.
manoratha-vaza.upAtta-vapu:body =
tiSThati asau_atha - remaining this here -
evam sva.vAsanA-vezAt - so perforce of own Imprint -
kalita.aGga: mano-muni:
.
*m.29 Thus a body is made (and thus shine Brahma). The sage of mind acquires a body engrossed inits own tendencies and deep memories (vāsanas).
*vlm.29. In this manner did brahmA, who is called a muni or mental being, from his having sprung from the mind of Brahma, produced the several parts of his body, according to his thoughts of their usefulness to it.
30
नयत्युपचयं देहं स्वस्वभावमृतुर्यथा । कालेन स्फुटतामेति भवत्यमलविग्रहः ॥४।४४।३०॥
नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
nayati_upacayam deham sva.svabhAvam Rtu: yathA |
कालेन स्फुटताम् एति भवत्य्_अमल-विग्रहः ॥४।४४।३०॥
kAlena sphuTatAm eti bhavati_amala-vigraha: ||4|44|30||
.
nayati_upacayam deham –
bringing the body to increase
sva-svabhAvam Rtu: yathA –
as in its own proper season
kAlena sphuTatAm eti –
with time it comes-to expansion
bhavati_amala-vigraha: -
becoming free of impurity.
*m.30 Thus mind leads into a body which is a personification of its own nature. In time it gets a clear identity and becomes a pure body (Brahma).
*sv.29-30 This cosmic person is the Brahma.
*vlm.30. He brought the body and its limbs to compactness, as the seasons bring their fruits and grains to perfection. Thus is every thing perfected in time, and all beings have their beautiful bodies and figures.
#ci - #upaci - #upacaya: - quantity, heap; elevation, excess; increase, benefit; (upacayam >kR, to promote or advance the prosperity of, help, assist). – #anupacaya - not the above. — y2012.016 — #upacayApacayau – upacaya-#apacaya - m. du. - prosperity and decay, rise and fall —
x
28 29 30
31-32
बुद्धिसत्त्वबलोत्साहविज्ञानैश्वर्यसंस्थितः । स एव भगवान्ब्रह्मा सर्वलोकपितामहः ॥४।४४।३१॥
द्रवत्कनकसंकाशः परमाकाशसम्भवः । यथासौ परमाकाशे तिष्ठत्यपररूपवान् ॥४।४४।३२॥
बुद्धि-सत्त्व-बल.उत्साह-विज्ञान.ऐश्वर्य-संस्थितः ।
buddhi-sattva-bala.utsAha-vijJAna.aizvarya-saMsthita: |
स एव भगवान् ब्रह्मा सर्व.लोक-पितामहः ॥४।४४।३१॥
sa* eva bhagavAn brahmA sarva.loka-pitAmaha: ||4|44|31||
द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
dravat-kanaka-saMkAza: paramAkAza-sambhava: |
यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
yathA_asau paramAkAze tiSThati_apara-rUpavAn ||4|44|32||
established in his Lordly understanding thru the pure force of his realized Intellect
he is the Lord Brahmâ
the Grandfather of all the worlds
appearing like molten gold in absolute Space
as this
in absolute Space assuming a different form
.
*m.31 It is prosperously endowed with intelligence, discrimination, strength, zeal and energy and gnosis. It then is He the great Bhagawan Brahma, the grand father, the ancient one, of all the worlds.*m.32 He shines like molten gold, the one born of the great ether. He abides in that Supreme ether with his perfect form.
*vlm.31. He, the lord brahmA was the progenitor of all beings, and fraught with the qualities of strength and understanding, activity, dignity and knowledge. *vlm.32. Being begotten by the vacuous Brahma, he resides in the lap of vacuity; and is of the form of melted gold, like every other luminous body in the heavens.
*established in Lordly understanding through pure intellectual power = sa* eva bhagavAn_brahmA – he is indeed the Lord brahmA = sarva-loka-pitAmaha: – the Grandfather of all the worlds. ravat-kanaka-saMkAza: – like molten gold = paramAkAza-sambhava: – appearing in absolute Space = yathA asau paramAkAze – as this in absolute Space = tiSThati_apara-rUpavAn – assumes a different form.
33
जनयत्यात्मनो मोहमात्मस्थं चित्तलीलया । कदाचित्केवलं व्योम परमं पारवर्जितम् ॥४।४४।३३॥
जनयत्य्_आत्मनो मोहम् आत्म-स्थम् चित्त-लीलया ।
janayati_Atmana: moham Atma-stham citta-lIlayA |
कदाचित् केवलम् व्योम परमम् पार-वर्जितम् ॥४।४४।३३॥
kadAcit kevalam vyoma paramam pAra-varjitam ||4|44|33||
.
producing delusion in the self
set in the self by the play of Affective mind
wherever the wholly spacious sky is absolutely limitless
.
*vlm.33. Though situated in the Supreme, yet the mind of brahmA is liable to the mistakes of its own making; and at times it quite forgets its having no beginning, middle nor end, like its source.
*janayati_Atmana:_moham - producing delusion in the self = Atma.stham citta-lIlayA - set in the self by the play of Affection + kadAcit kevalam vyoma - whenever wholly the spacious sky - paramam - absolute - pAra.varjitam - without limit/another.shore
xx
34
अनादिमध्यपर्यन्तं कदाचिदमलं पयः । कदाचित्कल्पकालाग्निज्वालाभास्वरमण्डकम् ॥४।४४।३४॥
अन्=आदि-मध्य-पर्यन्तम् कदाचिद् अमलम् पयः ।
an=Adi-madhya-paryantam kadAcit amalam paya: |
कदाचित् कल्प-काल.अग्नि-ज्वाला-भास्वरम् अण्डकम् ॥४।४४।३४॥
kadAcit kalpa-kAla.agni-jvAlA-bhAsvaram aNDakam ||4|44|34||
.
an=Adi-madhya-paryantam – without beginning, middle, or conclusion - kadAcit amalam paya: - somewhen immaculate water -
kadAcit – somewhen -
kalpa-kAlAgni-jvAlA-bhAsvaram aNDakam .
*m.33-36. He creates in himself delusion as a sport or dalliance of the mind. He creates the infinite sky and space, infinite oceans of water. ...
*vlm.34. Sometimes the lord thinks himself, as identic with the waters which existed before creation in his mind; and at another as the mundane egg, which was as bright as the fire of universal destruction (see Manu I).
*sv.33-34-35-36 He first arose in the infinite consciousness: but apparently overcome by self-limitation and forgetfulness of the infinite nature, as in foetal sleep, he identifies himself with the body, fueled and maintained by the life-force (prana) and composed of material substances.
35
कदाचित्काननं कार्ष्ण्यं कालं कमलकुड्मलम् । अन्यान्यन्यान्यनेकानि प्रतिजन्मावधिः प्रभुः ॥३५॥
कदाचित् काननम् कार्ष्ण्यम् कालम् कमल-कुड्मलम् ।
kadAcit kAnanam kArSNyam kAlam kamala-kuDmalam |
अन्यान्य्_अन्यान्य्_अनेकानि प्रति-जन्म.अवधिः प्रभुः ॥४।४४।३५॥
anyAni_anyAni_anekAni prati-janma.avadhi: prabhu: ||4|44|35||
.
kadAcit kAnanam kArSNyam
kAlam kamala-kuDmalam +
anyAni_anyAni_anekAni
prati-janma.avadhi: prabhu: .
*m.33-36. He creates in himself delusion as a sport or dalliance of the mind. He creates the infinite sky and space, infinite oceans of water. ...
*vlm.35. Sometimes the lord thought himself as the dark wood, which covered the earth before creation of living animals, and them as the lotus bed (wherein he was born). Afterwards he became of many forms at each phase and epoch of creation. (These epochs are called kalpas or periods, in which the divine mind manifested itself according to its wish within the different stages of creation).
*sv.33-34-35-36 He first arose in the infinite consciousness: but apparently overcome by self-limitation and forgetfulness of the infinite nature, as in foetal sleep, he identifies himself with the body, fueled and maintained by the life-force (prana) and composed of material substances.
36
कल्पयन्पालयत्येष नानारूपाणि हेलया । तत्रेदंप्रथमत्वेन यदैष ब्रह्मणः पदात् ॥४।४४।३६॥
कल्पयन् पालयत्य्_एष नाना-रूपाणि हेलया ।
kalpayan pAlayati_eSa* nAnA-rUpANi helayA |
तत्र_इदम्.प्रथमत्वेन यदा_एष ब्रह्मणः पदात् ॥४।४४।३६॥
tatra_idam-prathamatvena yadA_eSa* brahmaNa: padAt ||4|44|36||
.
kalpayan_pAlayati_eSa*
nAnA-rUpANi helayA +
tatra idam-prathamatvena
yadA eSa* brahmaNa: padAt .
*m.33-36. He creates in himself delusion as a sport or dalliance of the mind. He creates the infinite sky and space, infinite oceans of water. ...
*vlm.36. Thus brahmA became the preserver of many kinds of beings, which he created of his own will from his mind at each stage or kalpa-period; of which he was the first that issued from brahmA himself. (He was the first begotten, and nothing was created but by him).
*sv.33-34-35-36 He first arose in the infinite consciousness: but apparently overcome by self-limitation and forgetfulness of the infinite nature, as in foetal sleep, he identifies himself with the body, fueled and maintained by the life-force (prana) and composed of material substances.
x
34 35 36
37
अवतीर्णस्तदाज्ञानात्तथैव सुखमस्मृतम् । गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥४।४४।३७॥
अवतीर्णस् तदा_अज्ञानात् तथैव सुखम् अस्मृतम् ।
avatIrNa: tadA_ajJAnAt tathA_eva sukham asmRtam |
गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥४।४४।३७॥
garbha-nidrA-vyapagame vapu: pazyati bhAsvaram ||4|44|37||
.
then, crossing-over, and without
jJAna Wisdom, with happiness
unremembered, emerging from
the dark Sleep of the womb, at last
his body sees the light of day.
*
avatIrNa: tadA – Then having crossed-over -
ajJAnAt tathA eva – then too, from the lack of #jJAna Wisdom -
sukham asmRtam – happiness unrermembered -
garbha-nidrA-vyapagame – emerging from the dark Sleep of the womb – ndrA = dreamless Sleep -
vapu: pazyati bhAsvaram – his body sees the light of day.
*m.37 Descending into ignorance, he loses the memory of divine happiness. Emerging out of the sleep in the womb (of consciousness), he sees his own body of light.
*vlm.37. When brahmA was first begotten, he remained in his happy state of insensibility and forgetfulness (of his former existence); but being delivered from his torpor in the womb, he came to see the light. (I. e. He saw the light of heaven, after his delivery from the darkness of the womb).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
38
प्राणापानप्रवाहाढ्यं द्रव्यैरिव विनिर्मितम् । रोमकोटिभिराकीर्णं द्वात्रिंशद्दशनान्वितम् ॥४।४४।३८॥
प्राण.अपान-प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
prANa.apAna-pravAha.ADhyam dravyai: iva vinirmitam |
रोम-कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
roma-koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
.
prANa.apAna-pravAha.ADhyam
dravyai: iva vinirmitam
roma-koTibhi: AkIrNam
dvAtriMzad-dazanAnvitam .
#damz #dazana: – a tooth - Mbh.; a bite – vAtsyAy. –
*m.38-44. This body is nourished by the vital airs and breathing. It is made of the material elements. It is full of hairs and has thirty two teeth. ...
*vlm.38-39. He took a corporeal body, with its breathings and respirations (pranapana); it was covered with pores of hair, and furnished with gums of two and thirty teeth. It had the three pots of the thighs, backbone, and bones, standing on the feet below; with the five air, five partitions, nine cavities, and a smooth skin covering all the limbs. (The five airs are pranapana &c. The five partitions are, the head, the legs, the breast, belly and the hands).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
39
त्रिस्थूणं पञ्चदैवत्यमधश्चरणलाञ्छितम् । पञ्चभागं नवद्वारं त्वग्लेपमसृणाङ्गकम् ॥४।४४।३९॥
त्रि-स्थूणम् पञ्च-दैवत्यम् अधश् चरण-लाञ्छितम् ।
tri-sthUNam paJca-daivatyam adha: caraNa-lAJchitam |
पञ्च.भागम् नव-द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
paJca.bhAgam nava-dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
.
tri.sthUNam - with three pillars -
#* #sthUNa - m. N. of a son of vizvAmitra • (#-I) f. uncultivated land • (#-am) n. a post, pillar • #sthUNA - f. the post or pillar or beam of a house, any post or stake or pillar or column +
paJca.daivatyam - five divine -
adhaz.caraNa-lAJchitam +
paJca.bhAgam
nava.dvAram
tvag-lepam
asRNa.aGgakam .
*m.38-44. ... It has two calves and pelvic and hip bones. It has five parts and nine openings, skin, twenty fingers and twenty nails. It has two shoulders, two breasts, two eyes. It is a nest for the bird called ‘sense mind’. It is harbouring a serpent called cupid. It houses a ghoul called desire. It is a cave for a lion called ‘Siva’. It shines like a lotus called mind. Brahma perceives this beautiful body of his and starts thinking about : ‘what shall I create in this infinite blue space? Immediately, he could become aware of the three times: past, present and future.
*vlm.38-39. He took a corporeal body, with its breathings and respirations (pranapana); it was covered with pores of hair, and furnished with gums of two and thirty teeth. It had the three pots of the thighs, backbone, and bones, standing on the feet below; with the five air, five partitions, nine cavities, and a smooth skin covering all the limbs. (The five airs are pranapana &c. The five partitions are, the head, the legs, the breast, belly and the hands).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
x
37 38 39
40
युक्तमङ्गुलिविंशत्या नखविंशतिलाञ्छितम् । द्विबाहुं द्विस्तनं द्व्यक्षं बह्वक्षिभुजमेव च ॥४०॥
युक्तम् अङ्गुलि-विंशत्या नख-विंशति-लाञ्छितम् ।
yuktam aGguli-viMzatyA nakha-viMzati-lAJchitam |
द्वि-बाहुम् द्वि-स्तनम् द्व्य्.अक्षम् बह्व्-अक्षि-भुजम् एव च ॥४।४४।४०॥
dvi-bAhum dvi-stanam dvi.akSam bahu-akSi-bhujam eva ca ||4|44|40||
.
yuktam aGguli-viMzatyA – Together with twenty digits -
nakha-viMzati-lAJchitam – provided-with twenty nails -
dvi-bAhum – two arms -
dvi-stanam – two nipples -
dvy-akSam – two eyes -
bahu-akSi-bhujam eva ca – and two or many hands – akSi is used here as the esoteric number 'two'.
*vlm.40. It is accompanied by twice ten fingers and their nails on them; and with a couple of arms and palms and two or more hands and eyes: (in the cases of gods and giants).
*m.38-44. ... It has five parts and nine openings, skin, twenty fingers and twenty nails. It has two shoulders, two breasts, two eyes. ...
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
41
नीडं चित्तविहङ्गस्य नीडं मन्मथभोगिनः । तृष्णापिशाच्या निलयं जीवकेसरिकन्दरम् ॥४।४४।४१॥
नीडम् चित्तविहङ्गस्य नीडम् मन्मथ-भोगिनः ।
nIDam citta-vihaGgasya nIDam manmatha-bhogina: |
तृष्णा-पिशाच्या निलयम् जीव-केसरि-कन्दरम् ॥४।४४।४१॥
tRSNA-pizAcyA nilayam jIva-kesari-kandaram ||4|44|41||
.
nIDam citta-vihaGgasya nIDam manmatha-bhogina: +
tRSNApizAcyA nilayam jIva-kesari-kandaram .
*vlm.41. The body is the nest of the bird of the mind, and it is hole of the snake of lust; it is the cave of the goblin of greediness, and the den of the lion of life.
*m.38-44. ...It has two shoulders, two breasts, two eyes. It is a nest for the bird called ‘sense mind’. It is harbouring a serpent called cupid. It houses a ghoul called desire. It is a cave for a lion called ‘Siva’. ...
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
42
अभिमानगजालानं मानसाम्भोजशोभितम् । अथालोच्य वपुर्ब्रह्मा कान्तमात्मीयमुत्तमम् ॥४।४४।४२॥
अभिमान-गज.आलानम् मानस.अम्भोज-शोभितम् ।
abhimAna-gaja.AlAnam mAnasa.ambhoja-zobhitam |
अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
.
abhimAna-gaja.AlAnam
mAnasa.ambhoja-zobhitam
atha Alocya vapu: brahmA
kAntam AtmIyam uttamam .
*vlm.42. It is a chain at the feet of the elephant of pride, and a lake of the lotuses of our desire; The lord brahmA looked upon his handsome body, and saw it was good.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
x
40 41 42
43
चिन्तयामास भगवांस्त्रिकालामलदर्शनः । अस्मिन्नाकाशकुहरे तते मधुपलाञ्छिते ॥४।४४।४३॥
चिन्तयाम्-आस भगवांस् त्रिकाल.अमल-दर्शनः ।
cintayAm-Asa bhagavAn trikAla.amala-darzana: |
अस्मिन्न्_आकाश-कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
asmin AkAza-kuhare tate madhupala.AJchite ||4|44|43||
.
* cintayAm-Asa - The Lord.Bhagava'n considered -
trikAla.amala-darzana: -
asmin-n_akAza-kuhare -
tate madhupala.AJchite -
*vlm.43. Then the lord thought in himself, from his view of the three times of the past, present and future, and from his sight of the vault of heaven, with a dark mist as a group of flying locusts.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
#AJchita -mfn.- provided or furnished with
44
अदृष्टपारपर्यन्ते प्रथमं किमभूदिति । इति चिन्तितवान्ब्रह्मा सद्यो जालोऽमलात्मदृक् ॥४।४४।४४॥
अदृष्ट-पार.पर्यन्ते प्रथमम् किम् अभूद् इति ।
adRSTa-pAra.paryante prathamam kim abhUt iti |
इति चिन्तितवान् ब्रह्मा सद्यो जालो ऽमल.आत्म.दृक् ॥४।४४।४४॥
iti cintitavAn brahmA sadya: jAla:_amala.Atma.dRk ||4|44|44||
.
adRSTa-pAraparyante prathamam kim abhUd_iti -
iti cintitavAn_brahmA sadyo jAla: amalAtma-dRk -
*vlm.44. "What is this boundless space, and what had it been before. How came I to being?" Thus pondering in himself, he was enlightened in his soul. (Thus did Adam inquire about his birth, and the production of the world in Milton's Paradise Lost).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
45
अपश्यत्सर्गवृन्दानि समतीतान्यनेकशः । अथ सस्मार सकलान्सर्वान्धर्मगणान्क्रमात् ॥४।४४।४५॥
अपश्यत् सर्ग-वृन्दानि समतीतान्य्_अनेकशः ।
apazyat sarga-vRndAni samatItAni_anekaza: |
अथ सस्मार सकलान् सर्वान् धर्म-गणान् क्रमात् ॥४।४४।४५॥
atha sasmAra sakalAn sarvAn dharma-gaNAn kramAt ||4|44|45||
.
apazyat – He saw/knew -
sarga-vRndAni samatItAni_anekaza: – the many bygone multitudes of creations -
atha sasmAra – then remembered -
sakalAn – altogether -
sarvAn_dharma-gaNAn_kramAt – all the various Dharmas one-by-one.
*m.45 He then saw the innumerable creations that have gone-by. He then recollected all the traditions, rules and dharmas in those creations.
*vlm.45. He saw in his mind the different past creations, and recollected the various religions and their various sects, which had grown upon earth one after the other.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
x
43 44 45
46
वसन्तः कुसुमानीव देवान् आदाय संस्तुतान् । लीलया कल्पयाम्.आस चित्रसंकल्पजाः प्रजाः ॥४६॥
वसन्तः कुसुमानि_इव देवान् आदाय संस्तुतान् ।
vasanta: kusumAni_iva devAn AdAya saMstutAn |
लीलया कल्पयाम्.आस चित्र-संकल्प-जाः प्रजाः ॥४।४४।४६॥
lIlayA kalpayAm.Asa citra-saMkalpa-jA: prajA: ||4|44|46||
.
kusumAni iva – like blossoms -
vasanta: – in spring –
devAn AdAya saMstutAn =
lIlayA kalpayAm-Asa* – in sport he conceived -
prajA: – creatures -
citra-saMkalpa-jA: – wonderful-conception-born
.
*m.46 Brahma then structured the vedas like spring which designs beautiful flowers. He then created a variety of beings for his own sportive delight.
*vlm.46. He produced the holy Vedas as the spring does its flowers; and formed with ease all varieties of creatures from their archetypes in his mind.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
#saMstuta a. praised or hymned together ts.; praised, celebrated, extolled pur.; counted together (as one Stotra), reckoned together; equal to, passing for (instr. or comp.) bhp.; acquainted familiar, intimate rAjat.; <-tva> n. the being praised together chup.; <-prAya> a. for the most part lauded or hymned together, associated in hymns MW.
47
नानाचारसमाचारं गन्धर्वनगरे यथा । तासां स्वर्गापवर्गार्थं धर्मकामार्थसिद्धये ॥४।४४।४७॥
नानाचार-समाचारम् गन्धर्व-नगरे यथा ।
nAnA.AcAra-samAcAram gandharva-nagare yathA |
तासाम् स्वर्ग.अपवर्ग.अर्थम् धर्म-काम.अर्थ-सिद्धये ॥४।४४।४७॥
tAsAm svarga.apavarga.artham dharma-kAma.artha-siddhaye ||4|44|47||
.
nAna.AcAra=samAcAram -
gandharva-nagare yathA - in Gandharva.City as -
tAsAm - of/for them -
svarga/apavarga.artham -
dharma/kAma.artha-siddhaye -
#apavarga
*m.47 He then designed laws and behavioral structures and rules for realizing the purposes and desires (of those beings).
*vlm.47. He set them in their various laws and customs, as he saw them in the city of his mind, for the purpose of their temporal and spiritual welfare.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
48
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् । दृष्टिरेवमियं राम सर्गेऽस्मिन्स्थितिमागता ॥४८॥
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
anantAni vicitrANi zAstrANi sam.akalpayat |
दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
.
anantAni vicitrANi zAstrANi samakalpayat +
dRSTi: evam iyam , =
Ra'ma, -
sarge_asmin sthitim AgatA .
*m.48-49. O Rāma, he wrote a variety of scriptures. All this exuberance of beauty of this creation is because of the mind that attained the Brahma state, O Rāma, only a mind that has taken the form of Brahma has designed all this creation.
*vlm.48. He thought upon the innumerable varieties of Saastras which had existed before, and all of which came to exist on earth in their visible forms, from their prototypes in his eternal mind; like the flowers springing from the womb of the vernal season.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
x
वसन्तः कुसुमानि_इव देवान् आदाय संस्तुतान् ।
vasanta: kusumAni_iva devAn AdAya saMstutAn |
लीलया कल्पयाम्.आस चित्र-संकल्प-जाः प्रजाः ॥४।४४।४६॥
lIlayA kalpayAm.Asa citra-saMkalpa-jA: prajA: ||4|44|46||
नानाचार-समाचारम् गन्धर्व-नगरे यथा ।
nAnA.AcAra-samAcAram gandharva-nagare yathA |
तासाम् स्वर्ग.अपवर्ग.अर्थम् धर्म-काम.अर्थ-सिद्धये ॥४।४४।४७॥
tAsAm svarga.apavarga.artham dharma-kAma.artha-siddhaye ||4|44|47||
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
anantAni vicitrANi zAstrANi sam.akalpayat |
दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
46 47 48
49
विविधविरचनैः क्रियाविलासैः , कमलजरूपधरेण चेतसैव ।
रघुसुत परिकल्पनेन नीता , स्थितिमतुलां जगतीह सर्गलक्ष्मीः ॥४।४४।४९॥
विविध-विरचनैः क्रिया-विलासैः
vividha-viracanai: kriyA-vilAsai:
कमल-ज-रूप=धरेण चेतसैव ।
kamala-ja-rUpa=dhareNa cetasA_eva |
रघु-सुत परिकल्पनेन नीता
raghu-suta parikalpanena nItA
स्थितिम् अतुलाम् जगति_इह सर्ग-लक्ष्मीः ॥४।४४।४९॥
sthitim atulAm jagati_iha sarga-lakSmI: ||4|44|49||
.
vividha-viracanai: -
kriyA-vilAsai: -
kamala-ja-rUpa=dhareNa cetasA eva -
raghu-suta -
parikalpanena nItA -
sthitim atulAm jagati iha -
sarga-lakSmI: -
*m.48-49. O Rāma, he wrote a variety of scriptures. All this exuberance of beauty of this creation is because of the mind that attained the Brahma state, O Rāma, only a mind that has taken the form of Brahma has designed all this creation.
*vlm.49. Thus O Raama! did brahmA take upon him the form of the lotus-born, and create by his activity, all the different creatures upon their models existent in his mind, which took their various forms in the visible world at his will. (So the Sufi and Platonic doctrine of the phenomenal, as a copy of the noumena, or the suari zahiri as but a shadow of the suvari manavi or catini. See Allami).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
x
46 47 48 49
46 47 48 49
oॐm
DAILY READINGS tu 1 January, 2019
fm4045 2.ja01-02 Apparent Reality .z51
https://www.dropbox.com/s/f4oprlvn4xzxd3k/fm4045%202.ja01-02%20Apparent%20Reality%20.z51.docx?dl=0
fm6117 3.ja1 manu INSTRUCTS ikshvAku .z15 ffd
fm1001 1.ja01-03 OVERTURE .z66
https://www.dropbox.com/s/x1ybvsqcn05r6e9/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
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
+++
सर्ग ४.४४
राम उवाच ।
rAma uvAca |
क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
स कथम् भगवन् देहम् समाधत्ते ऽस्थि-पञ्जरम् ॥४।४४।१॥
sa* katham bhagavan deham samAdhatte_asthi-paJjaram ||4|44|1||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
pUrvam eva mayA proktam rAma kim na_avabudhyase |
पूर्वापर-विचार.आर्हा शेमुषी क्व गता तव ॥४।४४।२॥
pUrvApara-vicAra.ArhA zemuSI kva gatA tava ||4|44|2||
यद् इदम् हि शरीर+आदि जगत्-स्थावर-जङ्गमम् ।
yat idam hi zarIra+Adi jagat-sthAvara-jaGgamam |
आभास-मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
AbhAsa-mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
दीर्घ-स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
dIrgha-svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
द्विचन्द्र-विभ्रम.आकारम् भ्रम.अन्तर्-भ्रान्त-शैलवम् ॥४।४४।४॥
dvicandra-vibhrama.AkAram bhrama.antar-bhrAnta-zailavam ||4|44|4||
प्रशान्त.अज्ञान-निद्रस् तु नूनम् गलित-भावनः ।
prazAnta.ajJAna-nidra:_tu nUnam galita-bhAvana: |
प्रबुद्ध-चेताः संसार-स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
prabuddha-cetA: saMsAra-svapnam pazyan na pazyati ||4|44|5||
स्व.भाव-कल्पितो राम जीवानाम् सर्वदा_एव हि ।
sva.bhAva-kalpita:_rAma jIvAnAm sarvadA_eva hi |
आ-मोक्ष.पद=सम्प्राप्ति संसारो ऽस्त्य्_आत्मनो ऽन्तरे ॥४।४४।६॥
A-mokSa.pada=samprApti saMsAra:_asti_Atmana:_antare ||4|44|6||
जीवस्य तरलः काय आवर्तः पयसो यथा ।
jIvasya tarala: kAya* Avarta: payasa: yathA |
यथा बीजे ऽङ्कुरः स्फारः पल्लवः स्व.अङ्कुरे यथा ॥४।४४।७॥
yathA bIje_aGkura: sphAra: pallava: sva.aGkure yathA ||4|44|7||
पल्लवे च यथा पुष्पम् पुष्प-कोशे फलम् यथा ।
pallave ca yathA puSpam puSpa-koze phalam yathA |
यतः स कल्पना-रूपो देहो ऽस्ति मनसो ऽन्तरे ॥४।४४।८॥
yata: sa* kalpanA-rUpa: deha:_asti manasa:_antare ||4|44|8||
बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
स एव_आशु भवत्य्_एतद् मृत्-पिण्डो घटक.उपमः ।
sa* eva_Azu bhavati_etat mRt-piNDa:_ghaTaka.upama: |
आदि-सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
Adi-sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
यस्माद् एष विभुर् ब्रह्मा पद्म-कोश-गृह-स्थितः ।
yasmAt eSa* vibhu: brahmA padma-koza-gRha-sthita: |
तत् संकल्प-क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
tat saMkalpa-krameNa_eva tata: sthitim upAgatA ||4|44|11||
इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
yathA brahman_tathA sarvam vistareNa vada_Azu me |
ब्राह्मे शृणु महाबाहो शरीर-ग्रहणे क्रमम् ॥४।४४।१३॥
brAhme zRNu mahAbAho zarIra-grahaNe kramam ||4|44|13||
निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
दिक्-काल+आद्य्-अन्.अवच्छिन्नम् आत्म-तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
dik-kAla+Adi.an.avacchinnam Atma-tattvam sva.zaktita: ||4|44|14||
लीलय्यैव यदा_आदत्ते दिक्-काल-कलितम् वपुः ।
lIlayA_eva yadA_Adatte dik-kAla-kalitam vapu: |
तदैव जीव-पर्यायम् वासना-वेश-तत्परम् ॥४।४४।१५॥
tadA_eva jIva-paryAyam vAsanA-veza-tatparam ||4|44|15||
मनः सम्पद्यते लोलम् कलन.अकलन.उन्मुखम् ।
mana: sampadyate lolam kalana.akalana.unmukham |
कलयन्ती मनःशक्तिर् आदौ भावयति क्षणात् ॥४।४४।१६॥
kalayantI mana:zakti: Adau bhAvayati kSaNAt ||4|44|16||
आकाश.भावनाम् अच्छाम् शब्द-बीज-रस.उन्मुखीम् ।
AkAza-bhAvanAm acchAm zabda.bIja-rasa=unmukhIm |
ततस् ताम् घनताम् यातम् घन-स्पन्द-क्रमान्_मनः ॥४।४४।१७॥
tata: tAm ghanatAm yAtam ghana-spanda-kramAt_mana: ||4|44|17||
भावयत्य्_अनिल-स्पन्दम् स्पर्श.बीज-रस=उन्मुखम् ।
bhAvayati_anila-spandam sparza.bIja-rasa=unmukham |
ताभ्याम् आकाश-वाताभ्याम् अदृष्टाभ्याम् मनःदृशा ॥४।४४।१८॥
tAbhyAm AkAza-vAtAbhyAm adRSTAbhyAm mana:dRzA ||4|44|18||
.
शब्द-स्पर्श-स्वरूपाभ्याम् संघाताज् जन्यते ऽनलः ।
zabda-sparza-svarUpAbhyAm saMghAtAt janyate_anala: |
मनस् तद् घनताम् प्राप्य ततो भावयति क्षणात् ॥४।४४।१९॥
mana: tad_ghanatAm prApya tata: bhAvayati kSaNAt ||4|44|19||
प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
prAkAzyam amala.Alokam Aloka: tena vardhate |
मनस् तावद्.गुण-गतम् रस-तन्.मात्र-वेदनम् ॥४।४४।२०॥
mana: tAvat.guNa-gatam rasa-tat.mAtra-vedanam ||4|44|20||
क्षण.अर्थेन त्व्_अपाम् शैत्यम् जल-सम्वित् ततो भवेत् ।
kSaNa.arthena tu_apAm zaityam jala-samvit tata: bhavet |
ततस् तादृग्.गुण-गतम् मनो भावयति क्षणात् ॥४।४४।२१॥
tata: tAdRk.guNa-gatam mana: bhAvayati kSaNAt ||4|44|21||
स्वरूपम् गन्धवत् स्थूलम् येन_उदेष्यति मेदिनी ।
svarUpam gandhavat sthUlam yena_udeSyati medinI |
अथ_इत्थम् भूत-तन्.मात्र-वेष्टितम् तनुताम् जहत् ॥४।४४।२२॥
atha_ittham bhUta-tat.mAtra-veSTitam tanutAm jahat ||4|44|22||
वपुर् वह्नि-कण.आकारम् स्फुरितम् व्योम्नि पश्यति ।
vapu:_vahni-kaNa.AkAram sphuritam vyomni pazyati |
अहम्कार-कल.आयुक्तम् बुद्धि-बीज-समन्वितम् ॥४।४४।२३॥
ahamkAra-kala.Ayuktam buddhi-bIja-samanvitam ||4|44|23||
तत् पुर्यष्टकम् इत्य्_उक्तम् भूत-हृत्-पद्म=षट्पदम् ।
tat puryaSTakam iti_uktam bhUta-hRt-padma=SaTpadam |
तस्मिंस्_तु तीव्र-सम्वेगाद् भावयद् भास्वरम् वपुः ॥४।४४।२४॥
tasmin_tu tIvra-samvegAt bhAvayat bhAsvaram vapu: ||4|44|24||
स्थूलताम् एति पाकेन मनः बिल्व-फलम् यथा ।
sthUlatAm eti pAkena mana: bilva-phalam yathA |
मूषा.स्थ-द्रुत-हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
mUSA.stha-druta-hema.Abham sphuritam vimala.ambare ||4|44|25||
संनिवेशम् उपादत्ते तत्.तेजः स्व.स्वभावतः ।
saMnivezam upAdatte tat.teja: sva.svabhAvata: |
तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज-मये पुनः ॥४।४४।२६॥
tasmin sva.saMniveze ca teja:puJja-maye puna: ||4|44|26||
भजते भावनाम् स्फाराम् निश्चिताम् आतत.अम्बराम् ।
bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
पार्श्वयोर् हस्त-संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
pArzvayo: hasta-saMsthAnAm madhye ca_udara.dharmiNIm |
प्रकट.अवयवो बालो ज्वाला-माला.अमल.आकृतिः ॥४।४४।२८॥
prakaTa.avayava: bAla: jvAlA-mAlA.amala.AkRti: ||4|44|28||
मनोरथ-वश.उपात्त-वपुस् तिष्ठत्य्_असाव्_अथ ।
manoratha-vaza.upAtta-vapu: tiSThati_asau_atha |
एवम् स्व.वासना-वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
evam sva.vAsanA-vezAt kalita.aGga: mana:muni: ||4|44|29||
नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
nayati_upacayam deham sva.svabhAvam Rtu: yathA |
कालेन स्फुटताम् एति भवत्य्_अमल-विग्रहः ॥४।४४।३०॥
kAlena sphuTatAm eti bhavati_amala-vigraha: ||4|44|30||
बुद्धि-सत्त्व-बल.उत्साह-विज्ञान.ऐश्वर्य-संस्थितः ।
buddhi-sattva-bala.utsAha-vijJAna.aizvarya-saMsthita: |
स एव भगवान् ब्रह्मा सर्व.लोक-पितामहः ॥४।४४।३१॥
sa* eva bhagavAn brahmA sarva.loka-pitAmaha: ||4|44|31||
द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
dravat-kanaka-saMkAza: paramAkAza-sambhava: |
यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
yathA_asau paramAkAze tiSThati_apara-rUpavAn ||4|44|32||
जनयत्य्_आत्मनो मोहम् आत्म-स्थम् चित्त-लीलया ।
janayati_Atmana: moham Atma-stham citta-lIlayA |
कदाचित् केवलम् व्योम परमम् पार-वर्जितम् ॥४।४४।३३॥
kadAcit kevalam vyoma paramam pAra-varjitam ||4|44|33||
अन्=आदि-मध्य-पर्यन्तम् कदाचिद् अमलम् पयः ।
an=Adi-madhya-paryantam kadAcit amalam paya: |
कदाचित् कल्प-काल.अग्नि-ज्वाला-भास्वरम् अण्डकम् ॥४।४४।३४॥
kadAcit kalpa-kAla.agni-jvAlA-bhAsvaram aNDakam ||4|44|34||
कदाचित् काननम् कार्ष्ण्यम् कालम् कमल-कुड्मलम् ।
kadAcit kAnanam kArSNyam kAlam kamala-kuDmalam |
अन्यान्य्_अन्यान्य्_अनेकानि प्रति-जन्म.अवधिः प्रभुः ॥४।४४।३५॥
anyAni_anyAni_anekAni prati-janma.avadhi: prabhu: ||4|44|35||
कल्पयन् पालयत्य्_एष नाना-रूपाणि हेलया ।
kalpayan pAlayati_eSa* nAnA-rUpANi helayA |
तत्र_इदम्.प्रथमत्वेन यदा_एष ब्रह्मणः पदात् ॥४।४४।३६॥
tatra_idam-prathamatvena yadA_eSa* brahmaNa: padAt ||4|44|36||
अवतीर्णस् तदा_अज्ञानात् तथैव सुखम् अस्मृतम् ।
avatIrNa: tadA_ajJAnAt tathA_eva sukham asmRtam |
गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥४।४४।३७॥
garbha-nidrA-vyapagame vapu: pazyati bhAsvaram ||4|44|37||
प्राण.अपान-प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
prANa.apAna-pravAha.ADhyam dravyai: iva vinirmitam |
रोम-कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
roma-koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
त्रि-स्थूणम् पञ्च-दैवत्यम् अधश् चरण-लाञ्छितम् ।
tri-sthUNam paJca-daivatyam adha: caraNa-lAJchitam |
पञ्च.भागम् नव-द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
paJca.bhAgam nava-dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
युक्तम् अङ्गुलि-विंशत्या नख-विंशति-लाञ्छितम् ।
yuktam aGguli-viMzatyA nakha-viMzati-lAJchitam |
द्वि-बाहुम् द्वि-स्तनम् द्व्य्.अक्षम् बह्व्-अक्षि-भुजम् एव च ॥४।४४।४०॥
dvi-bAhum dvi-stanam dvi.akSam bahu-akSi-bhujam eva ca ||4|44|40||
नीडम् चित्तविहङ्गस्य नीडम् मन्मथ-भोगिनः ।
nIDam citta-vihaGgasya nIDam manmatha-bhogina: |
तृष्णा-पिशाच्या निलयम् जीव-केसरि-कन्दरम् ॥४।४४।४१॥
tRSNA-pizAcyA nilayam jIva-kesari-kandaram ||4|44|41||
अभिमान-गज.आलानम् मानस.अम्भोज-शोभितम् ।
abhimAna-gaja.AlAnam mAnasa.ambhoja-zobhitam |
अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
चिन्तयाम्-आस भगवांस् त्रिकाल.अमल-दर्शनः ।
cintayAm-Asa bhagavAn trikAla.amala-darzana: |
अस्मिन्न्_आकाश-कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
asmin AkAza-kuhare tate madhupala.AJchite ||4|44|43||
अदृष्ट-पार.पर्यन्ते प्रथमम् किम् अभूद् इति ।
adRSTa-pAra.paryante prathamam kim abhUt iti |
इति चिन्तितवान् ब्रह्मा सद्यो जालो ऽमल.आत्म.दृक् ॥४।४४।४४॥
iti cintitavAn brahmA sadya: jAla:_amala.Atma.dRk ||4|44|44||
अपश्यत् सर्ग-वृन्दानि समतीतान्य्_अनेकशः ।
apazyat sarga-vRndAni samatItAni_anekaza: |
अथ सस्मार सकलान् सर्वान् धर्म-गणान् क्रमात् ॥४।४४।४५॥
atha sasmAra sakalAn sarvAn dharma-gaNAn kramAt ||4|44|45||
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
anantAni vicitrANi zAstrANi sam.akalpayat |
दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
विविध-विरचनैः क्रिया-विलासैः
vividha-viracanai: kriyA-vilAsai:
कमल-ज-रूप=धरेण चेतसैव ।
kamala-ja-rUpa=dhareNa cetasA_eva |
रघु-सुत परिकल्पनेन नीता
raghu-suta parikalpanena nItA
स्थितिम् अतुलाम् जगति_इह सर्ग-लक्ष्मीः ॥४।४४।४९॥
sthitim atulAm jagati_iha sarga-lakSmI: ||4|44|49||
॥
४०४५
fm4045 2.ja01-02 Apparent Reality .z51
https://www.dropbox.com/s/f4oprlvn4xzxd3k/fm4045%202.ja01-02%20Apparent%20Reality%20.z51.docx?dl=0
+++
FM.4.44
Ra'ma said—
r01 v02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
31-33
established in his Lordly understanding
thru the pure force of his realized Intellect
he is the Lord Brahmâ
the Grandfather of all the worlds
appearing like molten gold in absolute Space
as this
in absolute Space assuming a different form
producing delusion in the self
set in the self by the play of Affective mind
wherever the wholly spacious sky is absolutely limitless
...
34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49
||
+++
03|28|04|05|06|08|15|38|11|12|14|18|15|16|17|29|18|19|21|01|44|22|23|24|26|27|28|28|09|38|26|30|10|34|35|36|37|38|15|39|40|12|41|44|42|43|07|45|46|47|48|49|15|02|29|39|03|04|27|27|05|06|07|18|08|09|10|10|11|13|14|16|17|20|26|13|46|19|09|20|21|22|27|23|24|25|29|25|30|34|35|39|12|07|36 37|40 41 42|43 44|46|45|13|20|09|47|25|48 49|01|02|01|
Jiva Das
FM4044 EVOLUTION OF BRAHMÂ 1.DC30-31 .z49
FM.4.30-FM.4.62 comp.
https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
FM.4.44 EVOLUTION OF BRAHMÂ 1.DC30-31
सर्ग ४.४४
sarga 4.44
राम उवाच ।
rAma uvAca |
क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
स कथम् भगवन् देहम् समाधत्ते ऽस्थि.पञ्जरम् ॥४।४४।१॥
sa* katham bhagavan deham samAdhatte_asthi.paJjaram ||4|44|1||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
pUrvam eva mayA proktam rAma kim na_avabudhyase |
पूर्वापर.विचार.अर्ह शेमुषी क्व गता तव ॥४।४४।२॥
pUrvApara.vicAra.ArhA zemuSI kva gatA tava ||4|44|2||
यद् इदम् हि शरीर+आदि जगत्.स्थावर.जङ्गमम् ।
yat idam hi zarIra+Adi jagat.sthAvara.jaGgamam |
आभास.मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
AbhAsa.mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
दीर्घ.स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
dIrgha.svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
द्विचन्द्र.विभ्रम.आकारम् भ्रम.अन्तर्.भ्रान्त.शैलवम् ॥४।४४।४॥
dvicandra.vibhrama.AkAram bhrama.antar.bhrAnta.zailavam ||4|44|4||
प्रशान्त.अज्ञान.निद्रस् तु नूनम् गलित.भावनः ।
prazAnta.ajJAna.nidra:_tu nUnam galita.bhAvana: |
प्रबुद्ध.चेताः संसार.स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
prabuddha.cetA: saMsAra.svapnam pazyan na pazyati ||4|44|5||
स्व.भाव.कल्पितो राम जीवानाम् सर्वदा_एव हि ।
sva.bhAva.kalpita:_rAma jIvAnAm sarvadA_eva hi |
आ.मोक्ष.पद=सम्प्राप्ति संसारो ऽस्त्य्_आत्मनो ऽन्तरे ॥४।४४।६॥
A.mokSa.pada=samprApti saMsAra:_asti_Atmana:_antare ||4|44|6||
जीवस्य तरलः काय आवर्तः पयसो यथा ।
jIvasya tarala: kAya* Avarta: payasa: yathA |
यथा बीजे ऽङ्कुरः स्फारः पल्लवः स्व.अङ्कुरे यथा ॥४।४४।७॥
yathA bIje_aGkura: sphAra: pallava: sva.aGkure yathA ||4|44|7||
पल्लवे च यथा पुष्पम् पुष्प.कोशे फलम् यथा ।
pallave ca yathA puSpam puSpa.koze phalam yathA |
यतः स कल्पना.रूपो देहो ऽस्ति मनसो ऽन्तरे ॥४।४४।८॥
yata: sa* kalpanA.rUpa: deha:_asti manasa:_antare ||4|44|8||
बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
स एव_आशु भवत्य्_एतद् मृत्.पिण्डो घटक.उपमः ।
sa* eva_Azu bhavati_etat mRt.piNDa:_ghaTaka.upama: |
आदि.सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
Adi.sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
यस्माद् एष विभुर् ब्रह्मा पद्म.कोश.गृह.स्थितः ।
yasmAt eSa* vibhu: brahmA padma.koza.gRha.sthita: |
तत् संकल्प.क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
tat saMkalpa.krameNa_eva tata: sthitim upAgatA ||4|44|11||
इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
yathA brahman_tathA sarvam vistareNa vada_Azu me |
ब्राह्मे शृणु महाबाहो शरीर.ग्रहणे क्रमम् ॥४।४४।१३॥
brAhme zRNu mahAbAho zarIra.grahaNe kramam ||4|44|13||
निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
दिक्.काल+आद्य्.अन्.अवच्छिन्नम् आत्म.तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
लीलय्यैव यदा_आदत्ते दिक्.काल.कलितम् वपुः ।
lIlayA_eva yadA_Adatte dik.kAla.kalitam vapu: |
तदैव जीव.पर्यायम् वासना.वेश.तत्परम् ॥४।४४।१५॥
tadA_eva jIva.paryAyam vAsanA.veza.tatparam ||4|44|15||
मनः सम्पद्यते लोलम् कलन.अकलन.उन्मुखम् ।
mana: sampadyate lolam kalana.akalana.unmukham |
कलयन्ती मनःशक्तिर् आदौ भावयति क्षणात् ॥४।४४।१६॥
kalayantI mana:zakti: Adau bhAvayati kSaNAt ||4|44|16||
आकाश.भावनाम् अच्छाम् शब्द.बीज.रस.उन्मुखीम् ।
AkAza.bhAvanAm acchAm zabda.bIja.rasa=unmukhIm |
ततस् ताम् घनताम् यातम् घन.स्पन्द.क्रमान्_मनः ॥४।४४।१७॥
tata: tAm ghanatAm yAtam ghana.spanda.kramAt_mana: ||4|44|17||
भावयत्य्_अनिल.स्पन्दम् स्पर्श.बीज.रस=उन्मुखम् ।
bhAvayati_anila.spandam sparza.bIja.rasa=unmukham |
ताभ्याम् आकाश.वाताभ्याम् अदृष्टाभ्याम् मनोदृशा ॥४।४४।१८॥
tAbhyAm AkAza.vAtAbhyAm adRSTAbhyAm mana:dRzA ||4|44|18||
.
शब्द.स्पर्श.स्वरूपाभ्याम् संघाताज् जन्यते ऽनलः ।
zabda.sparza.svarUpAbhyAm saMghAtAt janyate_anala: |
मनस् तद् घनताम् प्राप्य ततो भावयति क्षणात् ॥४।४४।१९॥
mana: tad_ghanatAm prApya tata: bhAvayati kSaNAt ||4|44|19||
प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
prAkAzyam amala.Alokam Aloka: tena vardhate |
मनस् तावद्.गुण.गतम् रस.तन्मात्र.वेदनम् ॥४।४४।२०॥
mana: tAvat.guNa.gatam rasa.tat.mAtra.vedanam ||4|44|20||
क्षण.अर्थेन त्व्_अपाम् शैत्यम् जल.सम्वित् ततो भवेत् ।
kSaNa.arthena tu_apAm zaityam jala.samvit tata: bhavet |
ततस् तादृग्.गुण.गतम् मनो भावयति क्षणात् ॥४।४४।२१॥
tata: tAdRk.guNa.gatam mana: bhAvayati kSaNAt ||4|44|21||
स्वरूपम् गन्धवत् स्थूलम् येन_उदेष्यति मेदिनी ।
svarUpam gandhavat sthUlam yena_udeSyati medinI |
अथ_इत्थम् भूत.तन्मात्र.वेष्टितम् तनुताम् जहत् ॥४।४४।२२॥
atha_ittham bhUta.tat.mAtra.veSTitam tanutAm jahat ||4|44|22||
वपुर् वह्नि.कण.आकारम् स्फुरितम् व्योम्नि पश्यति ।
vapu:_vahni.kaNa.AkAram sphuritam vyomni pazyati |
अहम्कार.कल.आयुक्तम् बुद्धि.बीज.समन्वितम् ॥४।४४।२३॥
ahamkAra.kala.Ayuktam buddhi.bIja.samanvitam ||4|44|23||
तत् पुर्यष्टकम् इत्य्_उक्तम् भूत.हृत्.पद्म=षट्पदम् ।
tat puryaSTakam iti_uktam bhUta.hRt.padma=SaTpadam |
तस्मिंस्_तु तीव्र.सम्वेगाद् भावयद् भास्वरम् वपुः ॥४।४४।२४॥
tasmin_tu tIvra.samvegAt bhAvayat bhAsvaram vapu: ||4|44|24||
स्थूलताम् एति पाकेन मनः बिल्व.फलम् यथा ।
sthUlatAm eti pAkena mana: bilva.phalam yathA |
मूषा.स्थ.द्रुत.हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
mUSA.stha.druta.hema.Abham sphuritam vimala.ambare ||4|44|25||
संनिवेशम् उपादत्ते तत्.तेजः स्व.स्वभावतः ।
saMnivezam upAdatte tat.teja: sva.svabhAvata: |
तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज.मये पुनः ॥४।४४।२६॥
tasmin sva.saMniveze ca teja:puJja.maye puna: ||4|44|26||
भजते भावनाम् स्फाराम् निश्चिताम् आतत.अम्बराम् ।
bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
पार्श्वयोर् हस्त.संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
pArzvayo: hasta.saMsthAnAm madhye ca_udara.dharmiNIm |
प्रकट.अवयवो बालो ज्वाला.माला.अमल.आकृतिः ॥४।४४।२८॥
prakaTa.avayava: bAla: jvAlA.mAlA.amala.AkRti: ||4|44|28||
मनोरथ.वश.उपात्त.वपुस् तिष्ठत्य्_असाव्_अथ ।
manoratha.vaza.upAtta.vapu: tiSThati_asau_atha |
एवम् स्व.वासना.वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
evam sva.vAsanA.vezAt kalita.aGga: mana:muni: ||4|44|29||
नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
nayati_upacayam deham sva.svabhAvam Rtu: yathA |
कालेन स्फुटताम् एति भवत्य्_अमल.विग्रहः ॥४।४४।३०॥
kAlena sphuTatAm eti bhavati_amala.vigraha: ||4|44|30||
बुद्धि.सत्त्व.बल.उत्साह.विज्ञान.ऐश्वर्य.संस्थितः ।
buddhi.sattva.bala.utsAha.vijJAna.aizvarya.saMsthita: |
स एव भगवान् ब्रह्मा सर्व.लोक.पितामहः ॥४।४४।३१॥
sa* eva bhagavAn brahmA sarva.loka.pitAmaha: ||4|44|31||
द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
dravat.kanaka.saMkAza: paramAkAza.sambhava: |
यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
yathA_asau paramAkAze tiSThati_apara.rUpavAn ||4|44|32||
जनयत्य्_आत्मनो मोहम् आत्म.स्थम् चित्त.लीलया ।
janayati_Atmana: moham Atma.stham citta.lIlayA |
कदाचित् केवलम् व्योम परमम् पार.वर्जितम् ॥४।४४।३३॥
kadAcit kevalam vyoma paramam pAra.varjitam ||4|44|33||
अन्=आदि.मध्य.पर्यन्तम् कदाचिद् अमलम् पयः ।
an=Adi.madhya.paryantam kadAcit amalam paya: |
कदाचित् कल्प.काल.अग्नि.ज्वाला.भास्वरम् अण्डकम् ॥४।४४।३४॥
kadAcit kalpa.kAla.agni.jvAlA.bhAsvaram aNDakam ||4|44|34||
कदाचित् काननम् कार्ष्ण्यम् कालम् कमल.कुड्मलम् ।
kadAcit kAnanam kArSNyam kAlam kamala.kuDmalam |
अन्यान्य्_अन्यान्य्_अनेकानि प्रति.जन्म.अवधिः प्रभुः ॥४।४४।३५॥
anyAni_anyAni_anekAni prati.janma.avadhi: prabhu: ||4|44|35||
कल्पयन् पालयत्य्_एष नाना.रूपाणि हेलया ।
kalpayan pAlayati_eSa* nAnA.rUpANi helayA |
तत्र_इदम्.प्रथमत्वेन यदा_एष ब्रह्मणः पदात् ॥४।४४।३६॥
tatra_idam.prathamatvena yadA_eSa* brahmaNa: padAt ||4|44|36||
अवतीर्णस् तदा_अज्ञानात् तथैव सुखम् अस्मृतम् ।
avatIrNa: tadA_ajJAnAt tathA_eva sukham asmRtam |
गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥४।४४।३७॥
garbha.nidrA.vyapagame vapu: pazyati bhAsvaram ||4|44|37||
प्राण.अपान.प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
prANa.apAna.pravAha.ADhyam dravyai: iva vinirmitam |
रोम.कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
roma.koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
त्रि.स्थूणम् पञ्च.दैवत्यम् अधश् चरण.लाञ्छितम् ।
tri.sthUNam paJca.daivatyam adha: caraNa.lAJchitam |
पञ्च.भागम् नव.द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
paJca.bhAgam nava.dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
युक्तम् अङ्गुलि.विंशत्या नख.विंशति.लाञ्छितम् ।
yuktam aGguli.viMzatyA nakha.viMzati.lAJchitam |
द्वि.बाहुम् द्वि.स्तनम् द्व्य्.अक्षम् बह्व्.अक्षि.भुजम् एव च ॥४।४४।४०॥
dvi.bAhum dvi.stanam dvi.akSam bahu.akSi.bhujam eva ca ||4|44|40||
नीडम् चित्तविहङ्गस्य नीडम् मन्मथ.भोगिनः ।
nIDam citta.vihaGgasya nIDam manmatha.bhogina: |
तृष्णा.पिशाच्या निलयम् जीव.केसरि.कन्दरम् ॥४।४४।४१॥
tRSNA.pizAcyA nilayam jIva.kesari.kandaram ||4|44|41||
अभिमान.गज.आलानम् मानस.अम्भोज.शोभितम् ।
abhimAna.gaja.AlAnam mAnasa.ambhoja.zobhitam |
अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
चिन्तयाम्.आस भगवांस् त्रिकाल.अमल.दर्शनः ।
cintayAm.Asa bhagavAn trikAla.amala.darzana: |
अस्मिन्न्_आकाश.कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
asmin AkAza.kuhare tate madhupala.AJchite ||4|44|43||
अदृष्ट.पार.पर्यन्ते प्रथमम् किम् अभूद् इति ।
adRSTa.pAra.paryante prathamam kim abhUt iti |
इति चिन्तितवान् ब्रह्मा सद्यो जालो ऽमल.आत्म.दृक् ॥४।४४।४४॥
iti cintitavAn brahmA sadya: jAla:_amala.Atma.dRk ||4|44|44||
अपश्यत् सर्ग.वृन्दानि समतीतान्य्_अनेकशः ।
apazyat sarga.vRndAni samatItAni_anekaza: |
अथ सस्मार सकलान् सर्वान् धर्म.गणान् क्रमात् ॥४।४४।४५॥
atha sasmAra sakalAn sarvAn dharma.gaNAn kramAt ||4|44|45||
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
anantAni vicitrANi zAstrANi sam.akalpayat |
दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
विविध.विरचनैः क्रिया.विलासैः
vividha.viracanai: kriyA.vilAsai:
कमल.ज.रूप=धरेण चेतसैव ।
kamala.ja.rUpa=dhareNa cetasA_eva |
रघु.सुत परिकल्पनेन नीता
raghu.suta parikalpanena nItA
स्थितिम् अतुलाम् जगति_इह सर्ग.लक्ष्मीः ॥४।४४।४९॥
sthitim atulAm jagati_iha sarga.lakSmI: ||4|44|49||
॥
oॐm
FM.4.44
THE EVOLUTION OF BRAHMÂ
RÂMA said—
क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
स कथम् भगवन् देहम् समाधत्ते ऽस्थि.पञ्जरम् ॥४।४४।१॥
sa* katham bhagavan deham samAdhatte_asthi.paJjaram ||4|44|1||
.
krameNa anena.by.this by this process = yena.by.which/whereby Apta.A jIvana.e sthiti.state/status/situation.r Atmanas.@t.self . by which is got, while living, the state of Self . sas he/it katham.how?
bhagavan.Lord! deha.body.m samAdhatte = how does this body, Lord, assume it, = asthi.bone.paJjara.cage/skeleton.m – being a cage of bones
.
*vlm. "I understand now how the particles of the Divine Spirit, take the forms of the living souls; but I cannot conceive how it assumes the corporeal body composed of bones and ribs.
.
krameNa
Apta
jIvana
samAdhatte
VASISHTHA said—
पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
pUrvam eva mayA proktam rAma kim na_avabudhyase |
पूर्वापर.विचार.अर्ह शेमुषी क्व गता तव ॥४।४४।२॥
pUrvApara.vicAra.arhA zemuSI kva gatA tava ||4|44|2||
.
pUrvam.formerly/at.first eva.indeed/even/so mayA.by/with.me prokta.m Râma I've already told you all that, Râma!
kim.what?how na.not avabudhyase – why don't you understand/realize it?
pUrvApara.vicAra.Enquiry/inquiry.arha.meriting/deserving
.A zemuSI – Your quest for peace ought to be thorough – from top to bottom kvacit.somewhere/wherever gata.having.gone.A tava.of.you/your .
*m. O Rāma, I have already elaborated earlier on this. You are still not appreciating and comprehending the teaching. What happened to your intelligence which is capable of logical understanding?
.
prokta
avabudhyase
pUrvApara
zemuSI
.
*vlm. "Why don't you know it Raama, when I have explained it to you before? Where have you lost your deductive reasoning of arriving to the conclusion from those premises.
* I've already told you all that, rAma! pUrvam eva mayA proktam rAma – It has already been said by me, Râma, . kim na avabudhyase – why don't you understand/realize it? pUrvApara.vicAra.arhA zemuSI – Your quest for peace ought to be thorough – from top to bottom . kva gatA tava . where has it got you?
यद् इदम् हि शरीर+आदि जगत्.स्थावर.जङ्गमम् ।
yat idam hi zarIra+Adi jagat.sthAvara.jaGgamam |
आभास.मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
AbhAsa.mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
.
yad_idam hi zarIra+Adi . for what is this body.complex jagat.sthAvara.jaGgamam – the world still & moving AbhAsa.mAtram eva etat . a projected matrix merely is this asat – unreal svapnam iva utthitam . arisen like a dream
.
*m.3 This world of movables and immovables is a mere reflection (of the Absolute). It is like a dream, non.existent.
*vlm.3. All these corporeal bodies in the world, and all these moving and unmoving persons and things, are but false representations, rising before us as the visions in our dreams.
दीर्घ.स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
dIrgha.svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
द्विचन्द्र.विभ्रम.आकारम् भ्रम.अन्तर्.भ्रान्त.शैलवम् ॥४।४४।४॥
dvicandra.vibhrama.AkAram bhrama.antar.bhrAnta.zailavam ||4|44|4||
.
dIrgha.svapno hA ayam rAma – rAma, this is a long dream, . mithyA eva anagha dRzyate – and a falsity, dear boy, . dvicandra.vibhrama.AkAram . oubleMoon.delusive.formation brahma.antar.within.bhrAnta.wandering.zailavam . #zailava .m
.
*m. ... It is like two moons, a mere delusion.
*vlm.4. The phenomenal world differs only in its being but a longer and more delusive dream; it is as the sight of the double moon by optical deception, and of a mountain in the delusion of darkness.
*sv.1.2.3.4 VASISTHA continued: However, all this creation takes place only as in a dream. This creation is not real; it merely appears to be so.
प्रशान्त.अज्ञान.निद्रस् तु नूनम् गलित.भावनः ।
prazAnta.ajJAna.nidra:_tu nUnam galita.bhAvana: |
प्रबुद्ध.चेताः संसार.स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
prabuddha.cetA: saMsAra.svapnam pazyan na pazyati ||4|44|5||
.
prazAnta.ajJAna.nidra: tu . But sleeping when ignorance is subdued nUnam galita.bhAvana: so #bhAvana Feeling has trickled.away {a favorite metaphor in YV, of water in a leaky vessel} prabuddha.cetA: awakened by chetas.Awareness/Affection saMsAra.svapnam pazyan seeing the saMsAra.dream na pazyati he does not see {negativing the old tag.line, "ya: pazyati sa* pazyati"}
.
*sv.5. He who has eradicated ignorance totally and in whom every form of conditioning has ceased is a liberated sage....
*m.5 One in whom the sleep of ignorance has slipped out and in whom the musings about the mutable world have subsided, he is an awakened mind. Even though he sees the world, it is as if he has not seen it. (he is not aware of it).
*sv.5. He who has eradicated ignorance totally and in whom every form of conditioning has ceased is a liberated sage: though he seems to be aware of this dream known as world.appearance, in reality he does not see it as the world.
*vlm.5. The enlightened mind which is cleared of its drowsiness of ignorance, and is freed from the fetters of its desire, views the world to be no more than a dream.
zgl#tt. bhAvanA . conception, feeling, imagination, meditation (#bhAvanayA °नया .ind.. in thought, in imagination); •• bhAvanAnAm >bandh °नाम्. √बन्ध्, or with loc., to imagine, think.about,have an idea about)_mbh.&c; •• .f.n.. (in logic) that cause of memory which arises from direct perception tarkas; • #bhAvanA .reflection, becoming.so, (internal or external contemplation). —> #ahambhAvana – I.becoming; – "I".dentity = *kalpana, <aham.bhAvanam eva Ahu: kalpanam kalpanA.vida: | nabha:_artha.bhAvanam tasya saMkalpa.tyAga ucyate ||4|44|> y7001.003 . • <sthitam evAstam AyAti jagad.dRzyam vicAraNAt | yathA svapne parijJAte svapnAdAv eva bhAvanA ||4|44|> y3008.011. • feeling of devotion, faith in (tasmin) •.• bhAvanA.maya . a.I . produced by imagination or meditation. •• #abhAvana — <nahi kazcit kRtair artho nAkRtair apy abhAvanAt> y2019.025 —
स्व.भाव.कल्पितो राम जीवानाम् सर्वदा_एव हि ।
sva.bhAva.kalpita:_rAma jIvAnAm sarvadA_eva hi |
आ.मोक्ष.पद=सम्प्राप्ति संसारो ऽस्त्य्_आत्मनो ऽन्तरे ॥४।४४।६॥
A.mokSa.pada=samprApti saMsAra:_asti_Atmana:_antare ||4|44|6||
.
स्व.भाव.कल्पितः The conception of own.nature, राम #rAma, जीवानाम् for the living #jIva.s, सर्वदा_एव हि since it is always so आ.मोक्ष.पद=संप्राप्ति what is attained up.till the state of #mokSa* Freedom संसारः_अस्ति_आत्मनः_अन्तरे the #saMsAra is within the Self.
*m.6 O Rāma, this world is a creation of the nature of a Siva. Till he is liberated, this falsehood of a world will remain in his heart.
*sv.6. his world.appearance is naturally conceived of in all the jivas at all times, till the jiva attains liberation.
*vlm.6. The world is a creation of the imagination, by the nature of all living souls, and it remains therefore impressed in the soul, until it attains its final liberation.
*sv.6. his world.appearance is naturally conceived of in all the jivas at all times, till the jiva attains liberation.
जीवस्य तरलः काय आवर्तः पयसो यथा ।
jIvasya tarala: kAya* Avarta: payasa: yathA |
यथा बीजे ऽङ्कुरः स्फारः पल्लवः स्व.अङ्कुरे यथा ॥४।४४।७॥
yathA bIje_aGkura: sphAra: pallava: sva.aGkure yathA ||4|44|7||
.
jIva.living.being.sya tarala: kaaya aavarta: payas.a: yathA.as/how yathA.as/how bIja.seed.e aGkura.sprout: sphaara: pallava.sprout/shoot/twig: sva.own/one.aGkura.e yathA.as/how
.
tarala
kAya
Avarta
payas
sphAra
.
*m.7 The unstable body of Siva is like a vortex in water. It is like a sprout in seed and the tender leaves in a sprout.
*vlm.7. The fleeting essence of the soul, is like the eddy of waters; or like the germ of the seed, or more like the leaflet of a sprout.
*sv. In every jiva, therefore, the body exists potentially — not in all its physical substantiality, but as a thought and as an intention.
पल्लवे च यथा पुष्पम् पुष्प.कोशे फलम् यथा ।
pallave ca yathA puSpam puSpa.koze phalam yathA |
यतः स कल्पना.रूपो देहो ऽस्ति मनसो ऽन्तरे ॥४।४४।८॥
yata: sa* kalpanA.rUpa: deha:_asti manasa:_antare ||4|44|8||
.
just as the flower is in the sprout,
just like the fruit in the blossom,
so is the imaginary form of Body in its Mind
.
pallava.sprout/shoot/twig.e ca.also/and yathA.as/how puSpa.flower.m puSpa.flower.koza.e phala.m yathA.as/how | yatas sas he/it kalpanaa.rUpa.form/shape/color: deha.body: asti.is/exists manas.Mind.a: antara.within/inside.e
.
koza
phala
yatas
kalpanA
.
*sv. In every jIva, therefore, the body exists potentially — not in all its physical substantiality,
but as a thought and as an intention.
बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
.
bahu.rUpatayA –
by a state of many forms, rAma,
. yata: .
having come
= asti –
is
ekatama: sphuTa: +
sa* eva pratibhAsa: . it is only pratibhAsa.Projection =
asya manasa: kila jAyate – so born of Mind.
*vlm.9 As the ever.changing form of the chameleon exhibits only a particular color at a time, so the ever.varying mind shows only the form that is prominent in its thought for the time being.
स एव_आशु भवत्य्_एतद् मृत्.पिण्डो घटक.उपमः ।
sa* eva_Azu bhavati_etat mRt.piNDa:_ghaTaka.upama: |
आदि.सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
Adi.sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
.
sa* eva Azu bhavati – it soon becomes .
etan mRt.piNDa: – this lump of mud .
ghaTaka.upama: – like a sort.of pot .
Adi.sarge purA kAya: pratibhAsa:_asya ca uttama: .
.
*m.10 In the first creation the best of reflections will be born as a body. This is of good characteristics like a pot made out (well prepared) mud.
*vlm.10. The same thought assumes a visible form, as the clay takes the form of a pot; and the good thoughts and actions of the prior state of life, serve to give the soul a goodly form in its next birth on earth.
*sv. In every jiva, therefore, the body exists potentially — not in all its physical substantiality, but as a thought and as an intention.
यस्माद् एष विभुर् ब्रह्मा पद्म.कोश.गृह.स्थितः ।
yasmAt eSa* vibhu: brahmA padma.koza.gRha.sthita: |
तत् संकल्प.क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
tat saMkalpa.krameNa_eva tata: sthitim upAgatA ||4|44|11||
इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
.
yasmAt
eSa* vibhu:_brahmA
padma.koza.gRha.sthita: +
tat saMkalpa.krameNa_eva . according.with that very conception =
tata: sthitim upAgatA . to its state having approached +
iyam sRSTi: . this emergence =
aparyantA . unlimited =
mAyA iva ghana.mAyayA .
*vlm.11. We see the mighty lotus.born brahmA situated in the cell of that flower, and find it to be the effect of the good thoughts he had in his mind.
*sv. In every jiva, therefore, the body exists potentially — not in all its physical substantiality, but as a thought and as an intention.
RÂMA said—
जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
yathA brahman_tathA sarvam vistareNa vada_Azu me |
.
jIva: mana:.padam prApya – the Living.jIva having got a state of Mind = vairiJcam padam Agata: . has come to the state of virincha, the creative brahmA
yathA brahmams tathA sarvam – as the brahman.Immensity thus everything
vistareNa vadAzu me – you must tell me all about it
.
*m. O Mahatma, a jiva attains the Brahmahood having attained a high state of mental consciousness. How does this happen? Please let me know in detail.
*vlm.12. This unlimited creation is the false fabrication of imagination; whereupon the living soul in conjunction with the mind, obtained the state of virincha the brahmA.
VASISHTHA said—
ब्राह्मे शृणु महाबाहो शरीर.ग्रहणे क्रमम् ॥४।४४।१३॥
brAhme zRNu mahAbAho zarIra.grahaNe kramam ||4|44|13||
निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
दिक्.काल+आद्य्.अन्.अवच्छिन्नम् आत्म.तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
.
brAhme .
zRNu mahAbAho . (listem.up, Master.Archer!) .
zarIra.grahaNe kramam ||4|44|13||
nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
as for the brahman.Immensity, Master Archer, hear
how it takes embodiment.
.
nidarzanena tenaiva –
and so by demonstration —
jAgatIm jJAsyasi sthitim – you will know the worldly state —
dik.kAla.Ady.anavacchinnam – not distinguished from place and time —
Atma.tattvam – self.Thatness – the truth of Self —
sva.zaktita: – through your own Shakti Power.
.
*vwv.1066/14b.15a That Self.principle (or the Absolute Consciousness), which is not limited by space, time, etc., takes a body held in space and time, through its own power and only out of sport.
*m.14 You shall know the sustenance of the world by this (knowledge). By its own force self nature is undifferentiated as time and space.
*sv.14 I shall describe to you once again how the creator Brahma arose in the infinite consciousness and you will see from that account how the infinite beings arose similarly in that consciousness.
*vlm.14. Vasishtha answered:"Hear me tell you, O long.armed Raama, the manner of brahmA's having the body; and from his instance, you will learn about the existence of the world.
लीलय्यैव यदा_आदत्ते दिक्.काल.कलितम् वपुः ।
lIlayA_eva yadA_Adatte dik.kAla.kalitam vapu: |
तदैव जीव.पर्यायम् वासना.वेश.तत्परम् ॥४।४४।१५॥
tadA_eva jIva.paryAyam vAsanA.veza.tatparam ||4|44|15||
.
when, in its play, it takes a form,
..a body in some place and time—
then the living #jIva appears
from the power of its #vAsanA.s.
.
lIlayA_eva yadA_Adatte when it assumes only in play dik.kAla.kalitam vapu: | a body measured in place and time tadA_eva jIva.paryAyam then indeed the jIva.stage vAsanA.veza.tatparam follows from the power of the vAsanAs
.
*sv.15 The infinite consciousness which is devoid of time, space and causation playfully assumes these.
*vlm.15. ..., takes of his own will, and by the power of his Omnipotence, the limited forms of time and space upon himself.
*vwv.1066/14b.15a That Self.principle (or the Absolute Consciousness), which is not limited by space, time, etc., takes a body held in space and time, through its own power and only out of sport.
*m.15 When this self assumes time and space.bound body as a sport, the cycle of being and becoming starts, driven by a trance.like involvement of vāsanas.
मनः सम्पद्यते लोलम् कलन.अकलन.उन्मुखम् ।
mana: sampadyate lolam kalana.akalana.unmukham |
कलयन्ती मनःशक्तिर् आदौ भावयति क्षणात् ॥४।४४।१६॥
kalayantI mana:zakti: Adau bhAvayati kSaNAt ||4|44|16||
.
manas.Mind sampadyate lola.playing.*lolatA.erotic.state.m kalana.akalana.unmukha.m kalay.antI manas.Mind.zakti: Adau.in.the.beginning bhaavay.ati kSaNAt.at.once/in.a.moment
.
sampadyate
kalana
akalana
unmukha
kalay.antI
zakti
bhAvay.ati
.
*m.16 Mind acquires an unstable condition of oscillating between seizing apprehension and non.apprehension. Mind conceives of time with its force and prowess.
*sv.16.17 Thus the cosmic person comes into being; this cosmic person is also the cosmic mind and cosmic life.
*vlm.16. The same becomes the living soul, and is fraught with various desires in itself, of becoming many:"aham bahu syam.
*sv.16.17 Thus the cosmic person comes into being; this cosmic person is also the cosmic mind and cosmic life.
*DASGUPTA: "At first there is something like a self.reflecting thought in the ultimate entity [which is zAnta], producing some indescribable objectivity which gives rise to an egohood. Thus, on a further movement, which is akin to thought, is produced a state which can be described as a self.thinking entity, which is clear pure intelligence, in which everything may be reflected. It is only this entity that can be called conscious intelligence. • As the thought.activity becomes more and more concrete (ghana.samvedana), other conditions of soul (jIva) arise out of it. At this stage it forgets, as it were, its subject.objectless ultimate state, and desires to flow out of itself as a pure essence of creative movement The first objectivity is AkAza.... At this moment arise the ego (ahamtA), and time (kAla) ... in no sense real ... but the seeming appearances of the self.conscious movement (sva.samvedana.mAtrakam) of the ultimate being. All the network of being is non.existent and has only an appearance of existing. Thought (samvit) which at this moment is like the AkAza and the ego [zabda.bIja.rasa] which is the seed bIja of all the conceivings of thought bhAvanA, becomes air." mana: sampadyate lolam kalanA.kalan".onmukham | kalayantI mana: zaktir Adau bhAvayati kSaNAt [y4044.16] AkAza.bhAvanAmachcham zabda.bIja.ras".unmukhIm | tatas tAm ghanatAm jAtam ghana.spanda.kramAn mana: [y4044.16.17] •• A comparison of numerous passages like these [y3002.004..005 and `y4044.016..017] shows that each mental creation is the result of a creative thought.movement called bhAvanA, and each successive movement in the chain of a succession of developing creative movements is said to be ghana , or concrete. Ghana [Concretion] has been paraphrased in the tAtparya.prakAza as accretion (upacaya). bhAvana is the same as spanda; as the result of each thought.movement, there was thought.accretion (ghana), and corresponding to each ghana there was a semi.statical creation, and following each ghana there was a spanda. Dasgupta ch.12, p.45.
आकाश.भावनाम् अच्छाम् शब्द.बीज.रस.उन्मुखीम् ।
AkAza.bhAvanAm acchAm zabda.bIja.rasa=unmukhIm |
ततस् ताम् घनताम् यातम् घन.स्पन्द.क्रमान्_मनः ॥४।४४।१७॥
tata: tAm ghanatAm yAtam ghana.spanda.kramAt_mana: ||4|44|17||
.
AkAza.bhAvanAm acchAm zabda.bIja.rasa=unmukhIm +
tata: tAm ghanatAm yAtam . from that having come to a state of thickening =
ghana.spanda.kramAn_mana:
.
*vlm.17. When this limited power which is brahmA, thinks on the state of his having been the Hiranyagarbha, in his former state of existence in the prior Kalpa; he is immediately transformed to that state which is in his mind, and which is ever busy with its thoughts and imaginations.
*m.17 Thinking of pure void of sky, the seed of sound in its essence is laid. When this gets concrete and solid, vibration process starts within the space.
भावयत्य्_अनिल.स्पन्दम् स्पर्श.बीज.रस=उन्मुखम् ।
bhAvayati_anila.spandam sparza.bIja.rasa=unmukham |
ताभ्याम् आकाश.वाताभ्याम् अदृष्टाभ्याम् मनोदृशा ॥४।४४।१८॥
tAbhyAm AkAza.vAtAbhyAm adRSTAbhyAm mana:dRzA ||4|44|18||
.
bhaavay.ati anila.spanda.m sparza.bIja.seed.rasa=unmukha.m taabhyaam AkAza.Space/sky.vAta.wind/Wind/air/Air\blown.AbhyAm
adRSTa.AbhyAm by/with the manas.Mind.dRz.perceiving/seeing.A
.
bhAvay.ati
anila
spanda
sparza
rasa
unmukha
tAbhyAm
adRSTa
.
*sv.18 This cosmic person intends to experience sound; and space is brought into being, with the transmission of sound as its character.
*vlm.18. It thinks first of the clear sky, the receptacle of sound, and which is perceptible by the auditory organs; and this thought being condensed in the mind, makes it vibrate as by the wind of the air.
*m.18 When mind thinks of vibrating air, the seed of touch principle is laid. On account of this, mentally visible air waves arise in space.
शब्द.स्पर्श.स्वरूपाभ्याम् संघाताज् जन्यते ऽनलः ।
zabda.sparza.svarUpAbhyAm saMghAtAt janyate_anala: |
मनस् तद् घनताम् प्राप्य ततो भावयति क्षणात् ॥४।४४।१९॥
mana: tad_ghanatAm prApya tata: bhAvayati kSaNAt ||4|44|19||
.
zabda.word/sound.sparza.svaruupa.AbhyAm saMghAta.blow/contest/collection.At janyate anala.fire/fireGod: manas.Mind tat.it/he/that ghana.tA.ness.m praapya tatas.from.that/therefore bhAvay.cause.to.be.ati kSaNAt.at.once/in.a.moment
.
sparza
svarUpa
janyate
ghana
ghanatA
prApya
.
*m.19 With the mutual impacting of sound and touch forms, fire is generated. When it gets dense and solid, it (the fire) brightly shines.
*sv.19. It intends to experience touch; air is created.
*vlm.19. It thinks then on the vibrations of air, which are the objects of feeling, through the porous skin and the mind; and is moved by the thoughts of air and wind to assume that form, which is invisible to the naked eye.
प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
prAkAzyam amala.Alokam Aloka: tena vardhate |
मनस् तावद्.गुण.गतम् रस.तन्मात्र.वेदनम् ॥४।४४।२०॥
mana: tAvat.guNa.gatam rasa.tat.mAtra.vedanam ||4|44|20||
.
praakaazya.m amala.Aloka.light/sight.m Aloka.light/sight: tena.thereby/therewith vardhate manas.Mind taavat guNa.gata.having.gone.m rasa.tanmaatra.vedana.knowing.m
.
prAkAzya
amala
vardhate
tAvat
guNa
rasa
tanmAtra
.
*m.20 With the pure light, the sense of sight increases. When these qualities get embedded in mind, the subtle elements/energies of aesthetics and taste arise.
*sv.20. These are unseen and subtle. Wishing to see, this cosmic person brings fire into being, and this fire expands into the numerous sources of light.
*vlm.20. The condensation of the elements of air and wind together, produced the idea of light which is the cause of sight, and which has the colours and figures for its objects; and thus the mind being actuated by its triple thoughts of air, wind and light, produced the property of fire.
क्षण.अर्थेन त्व्_अपाम् शैत्यम् जल.सम्वित् ततो भवेत् ।
kSaNa.arthena tu_apAm zaityam jala.samvit tata: bhavet |
ततस् तादृग्.गुण.गतम् मनो भावयति क्षणात् ॥४।४४।२१॥
tata: tAdRk.guNa.gatam mana: bhAvayati kSaNAt ||4|44|21||
.
क्षण.अर्थेन तु But in a mere moment
अपां शैत्यम् there is the coolness of water.
जल.संवित् ततस् भवेत् The water.conception thus becomes.
ततस् तादृक्.गुण.गतम् Thus thatever way the guNa.state goes
मनस् भावयति क्षणात् manas Mind is made to become instantly
.
*m.21 From these the principle of fluid state gets generated. The sense of smell is conceived by mind and the smell element emerges.
*sv.21 It intends to experience taste as well as coolness to counteract fire; water comes into being. And, lastly, by its mere wish to smell, earth with its faculty of smell comes into being.
*vlm.21. These joined immediately to produce the idea of coldness the property of water; and the mind then came to form the quadruple ideas of the four elements of air, wind, fire and water.
स्वरूपम् गन्धवत् स्थूलम् येन_उदेष्यति मेदिनी ।
svarUpam gandhavat sthUlam yena_udeSyati medinI |
अथ_इत्थम् भूत.तन्मात्र.वेष्टितम् तनुताम् जहत् ॥४।४४।२२॥
atha_ittham bhUta.tanmAtra.veSTitam tanutAm jahat ||4|44|22||
.
svarUpa.m gandha.vat sthUla.m yena udeSyati medi.nI | atha ittham bhUta.tanmAtra.veSTita.m tanutA.m jahat
.
*vlm.22. These united together produced the gross form of earth, the receptacle of scent; and then the mind being filled with these minute elementary particles in its thoughts of them, forsook its fine form of the spirit for its gross body of the quintuple elements (called the quintessence of material bodies (panchabhautika)).
वपुर् वह्नि.कण.आकारम् स्फुरितम् व्योम्नि पश्यति ।
vapu:_vahni.kaNa.AkAram sphuritam vyomni pazyati |
अहम्कार.कल.आयुक्तम् बुद्धि.बीज.समन्वितम् ॥४।४४।२३॥
ahamkAra.kala.Ayuktam buddhi.bIja.samanvitam ||4|44|23||
.
vapus vahni.kaNa.AkAram sphuritam vyomni pazyati ahamkAra.kala.Ayuktam buddhi.bIja.samanvitam
.
*m.23 This is endowed with the sense of ego (as its identity) and contains the seed of ‘buddhi’ (discriminating intelligence).
*sv.23 It thinks of itself as each one of these sparks; the ego.sense arises. This ego.sense also has intelligence inherent in it, and it conceives of a body for itself with the help of the five cosmic elements I have already mentioned.
*vlm.23. It saw this body shining as a spark of fire in the sky, which joined with its egoism and understanding, formed its personality.
तत् पुर्यष्टकम् इत्य्_उक्तम् भूत.हृत्.पद्म=षट्पदम् ।
tat puryaSTakam iti_uktam bhUta.hRt.padma=SaTpadam |
तस्मिंस्_तु तीव्र.सम्वेगाद् भावयद् भास्वरम् वपुः ॥४।४४।२४॥
tasmin_tu tIvra.samvegAt bhAvayat bhAsvaram vapu: ||4|44|24||
.
tat puryaSTakam iti_uktam –
that is said.to.be the #puryaSTaka – the city with eight gates – the subtle body, #AtivAhika Traveler, #liGga.zarIra, etc. .
bhUta.hRt.padma=SaTpadam –
the bee in the Heart.lotus
tasmin tu tIvra.samvegAt
bhAvayad_bhAsvaram vapu:
.
*m.24 This (body) is called ‘puryastakam’. This is like a bee in the lotus of heart (of Siva). In this the mind nourishes feverish quiverings.
*vlm.24. This is called the spiritual body (lingasarīra),"the embodying octuple, which is situated as the bee in the pericarp of the lotus.like heart, and which gives growth to the outer body by its inner working (as the inner seed grows the outer tree).
*sv. This body it regards as gross, physical and material, and so it becomes.
स्थूलताम् एति पाकेन मनः बिल्व.फलम् यथा ।
sthUlatAm eti pAkena mana: bilva.phalam yathA |
मूषा.स्थ.द्रुत.हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
mUSA.stha.druta.hema.Abham sphuritam vimala.ambare ||4|44|25||
.
sthUlatAm eti
it goes to grossness
= pAkena mano bilva.phalam yathA – as a bilva fruit by cooking, so manas.Mind = mUSA.stha.druta.hema.Abham – as bright as gold flowing from the crucible = sphuritam vimala.ambare – it sparkles in the pure spacious sky
.
*m.25 These feverish vibrations get dense when ripe. It is like a ripe bilwa fruit. Then like molten gold this dense thing shines as subtle and gross bodies.
*vlm.25. It is thickened by the action of the heart of its internal process of calefaction, like the bel fruit or woodapple. And the outer body receives the qualities of the inner mind, as the jewel shines with the lustre of the little particle of gold, which is infused in the melted state of the metal in the crucible.
#mUSA – m./f(.A and #mUSI) . a rat , mouse, paJcat.; a crucible, mArkp., kull.
* sthUlatAm eti – it goes to grossness = pAkena mano bilva.phalam yathA – as a bilva fruit by cooking, so manas.Mind = mUSA.stha.druta.hema.Abham – as bright as gold flowing from the crucible = sphuritam vimala.ambare – it sparkles in the pure spacious sky.
संनिवेशम् उपादत्ते तत्.तेजः स्व.स्वभावतः ।
saMnivezam upAdatte tat.teja: sva.svabhAvata: |
तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज.मये पुनः ॥४।४४।२६॥
tasmin sva.saMniveze ca teja:puJja.maye puna: ||4|44|26||
.
saMnivezam upAdatte tat.teja: –
That illumination receives a form
= sva.svabhAvata: –
of the nature of itself
= tasmin_sva.saMniveze ca –
and its own form in That + teja:.puJja.maye puna: –
is again a multitude of illumined forms
.
*m.26 By its own self nature, that golden effulgence limits itself in a body. Again it makes that dwelling full of light.
*vlm.26. The quality of the inner soul or mind, manifests itself in the outer body, as the quality of the seed appears in the form and taste of its fruit. The mind then dwells upon the thoughts of its actions, which have their display in the several organs, and members of the bodily actions, which are produced by the motions of the inner thoughts and acts, as the leaves and branches of trees are projected by the inner process and operations of the seed.
#viz #niviz #niveza: . (the initial <n> not subject to cerebralisation) . entering, settling in a place . MBh. Ka1v. &c.; a dwelling.place, habitation) . RV. ix , 69 , 7 MBh. &c. (#nivezamkR, to take up one's residence , settle , encamp); founding a household , matrimony . MBh.; founding a town R.; (with sthAne) putting in orde , arrangement . Vcar.; impression, mark (of fingers) S3ak. (Pi.) vi , 14 ; #samniveza: #saMniveza: – a construction, fabrication; entrance.into; in Bh.P. the son of tvaSTR and racanA `y4044.026
#dA #AdA #upAdA . 1. A1. upAdatte , (once P. pf. 3. pl. upAdadus BhP. i , 8 , 12) to receive , accept , gain , acquire , appropriate to one's self. take away , carry off , steal MBh. BhP. Ma1lav. &c. [213,2] ; to take with ; to take in addition , include , comprise ; to take as help , use , employ , apply BhP. Pat. (cf. upAdAya) ; to seize , lay hold of , gather , take up , draw up MBh. Ragh. Kum. &c. ; to assume (a form or meaning) BhP. Ma1rkP. Pat. &c. ; to cling to ; to feel , perceive , experience MBh. vii S3is3. vi , 23 R2itus. &c. ; to consider , regard MBh. xii ; to mention , enumerate ; to set about , undertake , begin Hariv. Kum. &c.: Caus. P. upAdApayati , to cause to use or employ Comm. on Ka1tyS3r.: Desid. P. upAditsati , to strive to acquire BhP. v , 14 , 7
* saMnivezam upAdatte tat.teja: – That illumination receives a form = sva.svabhAvata: – of the nature of itself = tasmin_sva.saMniveze ca – and its own form in That + teja:.puJja.maye puna: – is again a multitude of illumined forms.
भजते भावनाम् स्फाराम् निश्चिताम् आतत.अम्बराम् ।
bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
.
bhajate bhAvanAm sphArAm
nizcitAm
Atata.ambarAm –
the outspread sky
Urdhvam –
above
ziras – is the head
pITha.mayIm
adhas – below
pAdamayIm tathA – thus the foothold
.
.AB. ... AtatAmbarAm vyAptAkAzAm bhUyasIm iti yAvat | tatra kramAc ... ||4|44|
*m.27 This mind spreads its ideations and fancies far and wide across space. At the top is head and at the bottom are feet.
*vlm.27. Its thoughts of upside and below, lifts and lowers its head and feet upward and down.ward; and its thought of both sides, extends its two arms to the right and left.
*sv. This body it regards as gross, physical and material, and so it becomes.
पार्श्वयोर् हस्त.संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
pArzvayo: hasta.saMsthAnAm madhye ca_udara.dharmiNIm |
प्रकट.अवयवो बालो ज्वाला.माला.अमल.आकृतिः ॥४।४४।२८॥
prakaTa.avayava: bAla: jvAlA.mAlA.amala.AkRti: ||4|44|28||
.
pArzvayo: hasta.saMsthAnAm – of the hands on the sides . madhye ca_udara.dharmiNIm – in the middle too are the innards .
prakaTa.avayava: bAlo
jvAlAmAlAmalAkRti:
.
*m.28 On the sides are hands. In the middle is the stomach. Mind manifests limbs according to its desires and wills.
*vlm.28. Its thoughts of the backward and forward, places its back behind, and its breast and belly before it; and the hairs on the head and fingers of the hands, are as the filaments and twigs of trees.
*sv. This body it regards as gross, physical and material, and so it becomes.
मनोरथ.वश.उपात्त.वपुस् तिष्ठत्य्_असाव्_अथ ।
manoratha.vaza.upAtta.vapu: tiSThati_asau_atha |
एवम् स्व.वासना.वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
evam sva.vAsanA.vezAt kalita.aGga: mana:muni: ||4|44|29||
.
manoratha.vaza.upAtta.vapu:body =
tiSThati asau_atha . remaining this here .
evam sva.vAsanA.vezAt . so perforce of own Imprint .
kalita.aGga: mano.muni:
.
*m.29 Thus a body is made (and thus shine Brahma). The sage of mind acquires a body engrossed inits own tendencies and deep memories (vāsanas).
*vlm.29. In this manner did brahmA, who is called a muni or mental being, from his having sprung from the mind of Brahma, produced the several parts of his body, according to his thoughts of their usefulness to it.
नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
nayati_upacayam deham sva.svabhAvam Rtu: yathA |
कालेन स्फुटताम् एति भवत्य्_अमल.विग्रहः ॥४।४४।३०॥
kAlena sphuTatAm eti bhavati_amala.vigraha: ||4|44|30||
.
nayati_upacayam deham –
bringing the body to increase
sva.svabhAvam Rtu: yathA –
as in its own proper season
kAlena sphuTatAm eti –
with time it comes.to expansion
bhavati_amala.vigraha: .
becoming free of impurity.
*m.30 Thus mind leads into a body which is a personification of its own nature. In time it gets a clear identity and becomes a pure body (Brahma).
*sv.29.30 This cosmic person is the Brahma.
*vlm.30. He brought the body and its limbs to compactness, as the seasons bring their fruits and grains to perfection. Thus is every thing perfected in time, and all beings have their beautiful bodies and figures.
#ci . #upaci . #upacaya: . quantity, heap; elevation, excess; increase, benefit; (upacayam >kR, to promote or advance the prosperity of, help, assist). – #anupacaya . not the above. — y2012.016 — #upacayApacayau – upacaya.#apacaya . m. du. . prosperity and decay, rise and fall —
बुद्धि.सत्त्व.बल.उत्साह.विज्ञान.ऐश्वर्य.संस्थितः ।
buddhi.sattva.bala.utsAha.vijJAna.aizvarya.saMsthita: |
स एव भगवान् ब्रह्मा सर्व.लोक.पितामहः ॥४।४४।३१॥
sa* eva bhagavAn brahmA sarva.loka.pitAmaha: ||4|44|31||
द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
dravat.kanaka.saMkAza: paramAkAza.sambhava: |
यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
yathA_asau paramAkAze tiSThati_apara.rUpavAn ||4|44|32||
established in his Lordly understanding thru the pure force of his realized Intellect
he is the Lord Brahmâ
the Grandfather of all the worlds
appearing like molten gold in absolute Space
as this
in absolute Space assuming a different form
.
*m.31 It is prosperously endowed with intelligence, discrimination, strength, zeal and energy and gnosis. It then is He the great Bhagawan Brahma, the grand father, the ancient one, of all the worlds.*m.32 He shines like molten gold, the one born of the great ether. He abides in that Supreme ether with his perfect form.
*vlm.31. He, the lord brahmA was the progenitor of all beings, and fraught with the qualities of strength and understanding, activity, dignity and knowledge. *vlm.32. Being begotten by the vacuous Brahma, he resides in the lap of vacuity; and is of the form of melted gold, like every other luminous body in the heavens.
*established in Lordly understanding through pure intellectual power = sa* eva bhagavAn_brahmA – he is indeed the Lord brahmA = sarva.loka.pitAmaha: – the Grandfather of all the worlds. ravat.kanaka.saMkAza: – like molten gold = paramAkAza.sambhava: – appearing in absolute Space = yathA asau paramAkAze – as this in absolute Space = tiSThati_apara.rUpavAn – assumes a different form.
जनयत्य्_आत्मनो मोहम् आत्म.स्थम् चित्त.लीलया ।
janayati_Atmana: moham Atma.stham citta.lIlayA |
कदाचित् केवलम् व्योम परमम् पार.वर्जितम् ॥४।४४।३३॥
kadAcit kevalam vyoma paramam pAra.varjitam ||4|44|33||
.
producing delusion in the self
set in the self by the play of Affective mind
wherever the wholly spacious sky is absolutely limitless
.
*vlm.33. Though situated in the Supreme, yet the mind of brahmA is liable to the mistakes of its own making; and at times it quite forgets its having no beginning, middle nor end, like its source.
*janayati_Atmana:_moham . producing delusion in the self = Atma.stham citta.lIlayA . set in the self by the play of Affection + kadAcit kevalam vyoma . whenever wholly the spacious sky . paramam . absolute . pAra.varjitam . without limit/another.shore
अन्=आदि.मध्य.पर्यन्तम् कदाचिद् अमलम् पयः ।
an=Adi.madhya.paryantam kadAcit amalam paya: |
कदाचित् कल्प.काल.अग्नि.ज्वाला.भास्वरम् अण्डकम् ॥४।४४।३४॥
kadAcit kalpa.kAla.agni.jvAlA.bhAsvaram aNDakam ||4|44|34||
.
an=Adi.madhya.paryantam – without beginning, middle, or conclusion . kadAcit amalam paya: . somewhen immaculate water .
kadAcit – somewhen .
kalpa.kAlAgni.jvAlA.bhAsvaram aNDakam
.
*m.33.36. He creates in himself delusion as a sport or dalliance of the mind. He creates the infinite sky and space, infinite oceans of water. ...
*vlm.34. Sometimes the lord thinks himself, as identic with the waters which existed before creation in his mind; and at another as the mundane egg, which was as bright as the fire of universal destruction (see Manu I).
*sv.33.34.35.36 He first arose in the infinite consciousness: but apparently overcome by self.limitation and forgetfulness of the infinite nature, as in foetal sleep, he identifies himself with the body, fueled and maintained by the life.force (prana) and composed of material substances.
कदाचित् काननम् कार्ष्ण्यम् कालम् कमल.कुड्मलम् ।
kadAcit kAnanam kArSNyam kAlam kamala.kuDmalam |
अन्यान्य्_अन्यान्य्_अनेकानि प्रति.जन्म.अवधिः प्रभुः ॥४।४४।३५॥
anyAni_anyAni_anekAni prati.janma.avadhi: prabhu: ||4|44|35||
.
kadAcit kAnanam kArSNyam kAlam kamala.kuDmalam + anyAni_anyAni_anekAni
prati.janma.avadhi: prabhu:
.
*m.33.36. He creates in himself delusion as a sport or dalliance of the mind. He creates the infinite sky and space, infinite oceans of water. ...
*vlm.35. Sometimes the lord thought himself as the dark wood, which covered the earth before creation of living animals, and them as the lotus bed (wherein he was born). Afterwards he became of many forms at each phase and epoch of creation. (These epochs are called kalpas or periods, in which the divine mind manifested itself according to its wish within the different stages of creation).
*sv.33.34.35.36 He first arose in the infinite consciousness: but apparently overcome by self.limitation and forgetfulness of the infinite nature, as in foetal sleep, he identifies himself with the body, fueled and maintained by the life.force (prana) and composed of material substances.
कल्पयन् पालयत्य्_एष नाना.रूपाणि हेलया ।
kalpayan pAlayati_eSa* nAnA.rUpANi helayA |
तत्र_इदम्.प्रथमत्वेन यदा_एष ब्रह्मणः पदात् ॥४।४४।३६॥
tatra_idam.prathamatvena yadA_eSa* brahmaNa: padAt ||4|44|36||
.
kalpayan_pAlayati_eSa* nAnA.rUpANi helayA + tatra idam.prathamatvena yadA eSa* brahmaNa: padAt
.
*m.33.36. He creates in himself delusion as a sport or dalliance of the mind. He creates the infinite sky and space, infinite oceans of water. ...
*vlm.36. Thus brahmA became the preserver of many kinds of beings, which he created of his own will from his mind at each stage or kalpa.period; of which he was the first that issued from brahmA himself. (He was the first begotten, and nothing was created but by him).
*sv.33.34.35.36 He first arose in the infinite consciousness: but apparently overcome by self.limitation and forgetfulness of the infinite nature, as in foetal sleep, he identifies himself with the body, fueled and maintained by the life.force (prana) and composed of material substances.
अवतीर्णस् तदा_अज्ञानात् तथैव सुखम् अस्मृतम् ।
avatIrNa: tadA_ajJAnAt tathA_eva sukham asmRtam |
गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥४।४४।३७॥
garbha.nidrA.vyapagame vapu: pazyati bhAsvaram ||4|44|37||
.
then, crossing.over, and without
jJAna Wisdom, with happiness
unremembered, emerging from
the dark Sleep of the womb, at last
his body sees the light of day.
*
avatIrNa: tadA – Then having crossed.over .
ajJAnAt tathA eva – then too, from the lack of #jJAna Wisdom .
sukham asmRtam – happiness unrermembered .
garbha.nidrA.vyapagame – emerging from the dark Sleep of the womb – ndrA = dreamless Sleep .
vapu: pazyati bhAsvaram – his body sees the light of day
.
*m.37 Descending into ignorance, he loses the memory of divine happiness. Emerging out of the sleep in the womb (of consciousness), he sees his own body of light.
*vlm.37. When brahmA was first begotten, he remained in his happy state of insensibility and forgetfulness (of his former existence); but being delivered from his torpor in the womb, he came to see the light. (I. e. He saw the light of heaven, after his delivery from the darkness of the womb).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
प्राण.अपान.प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
prANa.apAna.pravAha.ADhyam dravyai: iva vinirmitam |
रोम.कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
roma.koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
.
prANa.apAna.pravAha.ADhyam
dravyai: iva vinirmitam
roma.koTibhi: AkIrNam
dvAtriMzad.dazanAnvitam
.
#damz #dazana: – a tooth . Mbh.; a bite – vAtsyAy. –
*m.38.44. This body is nourished by the vital airs and breathing. It is made of the material elements. It is full of hairs and has thirty two teeth. ...
*vlm.38.39. He took a corporeal body, with its breathings and respirations (pranapana); it was covered with pores of hair, and furnished with gums of two and thirty teeth. It had the three pots of the thighs, backbone, and bones, standing on the feet below; with the five air, five partitions, nine cavities, and a smooth skin covering all the limbs. (The five airs are pranapana &c. The five partitions are, the head, the legs, the breast, belly and the hands).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
त्रि.स्थूणम् पञ्च.दैवत्यम् अधश् चरण.लाञ्छितम् ।
tri.sthUNam paJca.daivatyam adha: caraNa.lAJchitam |
पञ्च.भागम् नव.द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
paJca.bhAgam nava.dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
.
tri.sthUNam . with three pillars .
#* #sthUNa . m. N. of a son of vizvAmitra • (#.I) f. uncultivated land • (#.am) n. a post, pillar • #sthUNA . f. the post or pillar or beam of a house, any post or stake or pillar or column +
paJca.daivatyam . five divine .
adhaz.caraNa.lAJchitam +
paJca.bhAgam
nava.dvAram
tvag.lepam
asRNa.aGgakam .
*m.38.44. ... It has two calves and pelvic and hip bones. It has five parts and nine openings, skin, twenty fingers and twenty nails. It has two shoulders, two breasts, two eyes. It is a nest for the bird called ‘sense mind’. It is harbouring a serpent called cupid. It houses a ghoul called desire. It is a cave for a lion called ‘Siva’. It shines like a lotus called mind. Brahma perceives this beautiful body of his and starts thinking about : ‘what shall I create in this infinite blue space? Immediately, he could become aware of the three times: past, present and future.
*vlm.38.39. He took a corporeal body, with its breathings and respirations (pranapana); it was covered with pores of hair, and furnished with gums of two and thirty teeth. It had the three pots of the thighs, backbone, and bones, standing on the feet below; with the five air, five partitions, nine cavities, and a smooth skin covering all the limbs. (The five airs are pranapana &c. The five partitions are, the head, the legs, the breast, belly and the hands).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
युक्तम् अङ्गुलि.विंशत्या नख.विंशति.लाञ्छितम् ।
yuktam aGguli.viMzatyA nakha.viMzati.lAJchitam |
द्वि.बाहुम् द्वि.स्तनम् द्व्य्.अक्षम् बह्व्.अक्षि.भुजम् एव च ॥४।४४।४०॥
dvi.bAhum dvi.stanam dvi.akSam bahu.akSi.bhujam eva ca ||4|44|40||
.
yuktam aGguli.viMzatyA – Together with twenty digits .
nakha.viMzati.lAJchitam – provided.with twenty nails .
dvi.bAhum – two arms .
dvi.stanam – two nipples .
dvy.akSam – two eyes .
bahu.akSi.bhujam eva ca – and two or many hands – akSi is used here as the esoteric number 'two'.
*vlm.40. It is accompanied by twice ten fingers and their nails on them; and with a couple of arms and palms and two or more hands and eyes: (in the cases of gods and giants).
*m.38.44. ... It has five parts and nine openings, skin, twenty fingers and twenty nails. It has two shoulders, two breasts, two eyes. ...
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
नीडम् चित्तविहङ्गस्य नीडम् मन्मथ.भोगिनः ।
nIDam citta.vihaGgasya nIDam manmatha.bhogina: |
तृष्णा.पिशाच्या निलयम् जीव.केसरि.कन्दरम् ॥४।४४।४१॥
tRSNA.pizAcyA nilayam jIva.kesari.kandaram ||4|44|41||
.
nIDam citta.vihaGgasya nIDam manmatha.bhogina: +
tRSNApizAcyA nilayam jIva.kesari.kandaram .
*vlm.41. The body is the nest of the bird of the mind, and it is hole of the snake of lust; it is the cave of the goblin of greediness, and the den of the lion of life.
*m.38.44. ...It has two shoulders, two breasts, two eyes. It is a nest for the bird called ‘sense mind’. It is harbouring a serpent called cupid. It houses a ghoul called desire. It is a cave for a lion called ‘Siva’. ...
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
अभिमान.गज.आलानम् मानस.अम्भोज.शोभितम् ।
abhimAna.gaja.AlAnam mAnasa.ambhoja.zobhitam |
अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
.
abhimAna.gaja.AlAnam mAnasa.ambhoja.zobhitam atha Alocya vapu: brahmA kAntam AtmIyam uttamam
.
*vlm.42. It is a chain at the feet of the elephant of pride, and a lake of the lotuses of our desire; The lord brahmA looked upon his handsome body, and saw it was good.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
चिन्तयाम्.आस भगवांस् त्रिकाल.अमल.दर्शनः ।
cintayAm.Asa bhagavAn trikAla.amala.darzana: |
अस्मिन्न्_आकाश.कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
asmin AkAza.kuhare tate madhupala.AJchite ||4|44|43||
.
cintayAm.Asa . The Lord.Bhagava'n considered .
trikAla.amala.darzana: asmin.n_akAza.kuhare tate madhupala.AJchita.e
.
*vlm.43. Then the lord thought in himself, from his view of the three times of the past, present and future, and from his sight of the vault of heaven, with a dark mist as a group of flying locusts.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
#AJchita .mfn.. provided or furnished with
अदृष्ट.पार.पर्यन्ते प्रथमम् किम् अभूद् इति ।
adRSTa.pAra.paryante prathamam kim abhUt iti |
इति चिन्तितवान् ब्रह्मा सद्यो जालो ऽमल.आत्म.दृक् ॥४।४४।४४॥
iti cintitavAn brahmA sadya: jAla:_amala.Atma.dRk ||4|44|44||
.
adRSTa.pAraparyante prathamam kim abhUd_iti .
iti cintitavAn_brahmA sadyo jAla: amalAtma.dRk .
*vlm.44. "What is this boundless space, and what had it been before. How came I to being?" Thus pondering in himself, he was enlightened in his soul. (Thus did Adam inquire about his birth, and the production of the world in Milton's Paradise Lost).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
अपश्यत् सर्ग.वृन्दानि समतीतान्य्_अनेकशः ।
apazyat sarga.vRndAni samatItAni_anekaza: |
अथ सस्मार सकलान् सर्वान् धर्म.गणान् क्रमात् ॥४।४४।४५॥
atha sasmAra sakalAn sarvAn dharma.gaNAn kramAt ||4|44|45||
.
apazyat – He saw/knew .
sarga.vRndAni samatItAni_anekaza: – the many bygone multitudes of creations .
atha sasmAra – then remembered .
sakalAn – altogether .
sarvAn_dharma.gaNAn_kramAt – all the various Dharmas one.by.one.
*m.45 He then saw the innumerable creations that have gone.by. He then recollected all the traditions, rules and dharmas in those creations.
*vlm.45. He saw in his mind the different past creations, and recollected the various religions and their various sects, which had grown upon earth one after the other.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
वसन्तः कुसुमानि_इव देवान् आदाय संस्तुतान् ।
vasanta: kusumAni_iva devAn AdAya saMstutAn |
लीलया कल्पयाम्.आस चित्र.संकल्प.जाः प्रजाः ॥४।४४।४६॥
lIlayA kalpayAm.Asa citra.saMkalpa.jA: prajA: ||4|44|46||
.
kusumAni iva – like blossoms .
vasanta: – in spring –
devAn AdAya saMstutAn =
lIlayA kalpayAm.Asa* – in sport he conceived .
prajA: – creatures .
citra.saMkalpa.jA: – wonderful.conception.born
.
*m.46 Brahma then structured the vedas like spring which designs beautiful flowers. He then created a variety of beings for his own sportive delight.
*vlm.46. He produced the holy Vedas as the spring does its flowers; and formed with ease all varieties of creatures from their archetypes in his mind.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
#saMstuta a. praised or hymned together ts.; praised, celebrated, extolled pur.; counted together (as one Stotra), reckoned together; equal to, passing for (instr. or comp.) bhp.; acquainted familiar, intimate rAjat.; <.tva> n. the being praised together chup.; <.prAya> a. for the most part lauded or hymned together, associated in hymns MW.
नानाचार.समाचारम् गन्धर्व.नगरे यथा ।
nAnA.AcAra.samAcAram gandharva.nagare yathA |
तासाम् स्वर्ग.अपवर्ग.अर्थम् धर्म.काम.अर्थ.सिद्धये ॥४।४४।४७॥
tAsAm svarga.apavarga.artham dharma.kAma.artha.siddhaye ||4|44|47||
.
nAna.AcAra=samAcAram .
gandharva.nagare yathA . in Gandharva.City as .
tAsAm . of/for them .
svarga/apavarga.artham .
dharma/kAma.artha.siddhaye .
#apavarga
*m.47 He then designed laws and behavioral structures and rules for realizing the purposes and desires (of those beings).
*vlm.47. He set them in their various laws and customs, as he saw them in the city of his mind, for the purpose of their temporal and spiritual welfare.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
anantAni vicitrANi zAstrANi sam.akalpayat |
दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
.
anantAni vicitrANi zAstrANi samakalpayat +
dRSTi: evam iyam , =
Ra'ma, .
sarge_asmin sthitim AgatA .
*m.48.49. O Rāma, he wrote a variety of scriptures. All this exuberance of beauty of this creation is because of the mind that attained the Brahma state, O Rāma, only a mind that has taken the form of Brahma has designed all this creation.
*vlm.48. He thought upon the innumerable varieties of Saastras which had existed before, and all of which came to exist on earth in their visible forms, from their prototypes in his eternal mind; like the flowers springing from the womb of the vernal season.
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self.limitation.
विविध.विरचनैः क्रिया.विलासैः
vividha.viracanai: kriyA.vilAsai:
कमल.ज.रूप=धरेण चेतसैव ।
kamala.ja.rUpa=dhareNa cetasA_eva |
रघु.सुत परिकल्पनेन नीता
raghu.suta parikalpanena nItA
स्थितिम् अतुलाम् जगति_इह सर्ग.लक्ष्मीः ॥४।४४।४९॥
sthitim atulAm jagati_iha sarga.lakSmI: ||4|44|49||
.
by/with the vividha.viracanA.arrangement/composition.s.i: kriyaa.vilaasa.s.i: kamala.ja.born.rUpa.form/shape/color.dhara.support.eNa cetas.A eva.indeed/even/so, son of Raghu, parikalpana.ena niita.A sthiti.state/status/situation.m atula.Am whin the jagat.going\world.i iha.here sarga.lakSmI:
.
vividha
kriyA
vilAsa
kamala
cetas
parikalpana
nIta
atula
sarga
lakSmI:
.
*m.48-49. O Rāma, he wrote a variety of scriptures. All this exuberance of beauty of this creation is because of the mind that attained the Brahma state, O Rāma, only a mind that has taken the form of Brahma has designed all this creation.
*vlm.49. Thus O Raama! did brahmA take upon him the form of the lotus-born, and create by his activity, all the different creatures upon their models existent in his mind, which took their various forms in the visible world at his will. (So the Sufi and Platonic doctrine of the phenomenal, as a copy of the noumena, or the suari zahiri as but a shadow of the suvari manavi or catini. See Allami).
*sv. When he begins to enquire into his origin, his true nature is revealed to him; and he is liberated from self-limitation.
.
oॐm
.
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FM4045 APPARENT REALITY 2.JA01-02 .z51
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FM.4.30-FM.4.62 comp.
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+++
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
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Jiva Das
FM4044 EVOLUTION OF BRAHMÂ 1.DC30-31 .z49
FM.4.30-FM.4.62 comp.
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oॐm
Jiva Das
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FM.4.30-FM.4.62 comp.
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oॐm
FM.4.44
Complete YVFiles
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<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
On Tue, May 4, 2021 at 4:10 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM4044 EVOLUTION OF BRAHMÂ 1.DC30-31 .z49
>
>
> https://www.dropbox.com/s/41o4qerp79v8ndt/fm4044%201.dc30-31%20Evolution%20of%20brahmA%20.z49.docx?dl=0
>
> FM.4.30-FM.4.62 comp.
>
> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
> FM.4.44
>
>
>
> *THE EVOLUTION OF BRAHMÂ*
>
>
>
> *RÂMA said—*
>
>
> क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
>
> krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
>
> स कथम् भगवन् देहम् समाधत्ते ऽस्थि.पञ्जरम् ॥४।४४।१॥
>
> sa* katham bhagavan deham samAdhatte_asthi.paJjaram ||4|44|1||
>
> .
>
> Apta.A jIvana.e sthiti*.state/status/situation*.r Atmanas*.@t.self* .* by
> which is got, while living, the state of Self *. sas *he/it* katham*.how?*
>
> bhagavan.*Lord!* deha*.body*.m samAdhatte = *how does this body, Lord,
> assume it, *= asthi.*bone*.paJjara.*cage/skeleton*.m – *being a cage of
> bones*
>
> *.*
> *vlm. "I understand now how the particles of the Divine Spirit, take the
> forms of the living souls; but I cannot conceive how it assumes the
> corporeal body composed of bones and ribs.
>
> .
>
> krameNa
>
> Apta
>
> jIvana
>
> samAdhatte
>
>
>
>
>
> पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
>
> pUrvam eva mayA proktam rAma kim na_avabudhyase |
>
> पूर्वापर.विचार.अर्ह शेमुषी क्व गता तव ॥४।४४।२॥
>
> pUrvApara.vicAra.arhA zemuSI kva gatA tava ||4|44|2||
>
> .
>
> <http://with.me>* prokta.m *Râma** I've already told you all that, Râma! *
>
> kim*.what?how* na.*not* avabudhyase – why don't you understand/realize
> it?
>
> pUrvApara.vicAra*.Enquiry/inquiry*.arha*.meriting/deserving*
>
> .A zemuSI – *Your quest for peace ought to be thorough – from top to
> bottom *kvacit*.somewhere/wherever* gata*.having.gone*.A tava.
> *of.you/your* .
> *m. O Rāma, I have already elaborated earlier on this. You are still not
> appreciating and comprehending the teaching. What happened to your
> intelligence which is capable of logical understanding?
>
> .
>
> prokta
>
> avabudhyase
>
> pUrvApara
>
> zemuSI
>
> .
>
> *vlm. "Why don't you know it Raama, when I have explained it to you
> before? Where have you lost your deductive reasoning of arriving to the
> conclusion from those premises.
>
> It has already been said by me, Râma, . *kim* na avabudhyase – why don't
> peace ought to be thorough – from top to bottom . kva gatA tava . where has
> it got you?
>
>
>
> यद् इदम् हि शरीर+आदि जगत्.स्थावर.जङ्गमम् ।
>
> yat idam hi zarIra+Adi jagat.sthAvara.jaGgamam |
>
> आभास.मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
>
> AbhAsa.mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
>
> .
>
> *– the world still & moving *AbhAsa.mAtram eva etat . *a projected matrix
> merely is this* asat – *unreal* svapnam iva utthitam . *arisen like a
> dream*
> .
>
> *m.3 This world of movables and immovables is a mere reflection (of the
> Absolute). It is like a dream, non.existent.
>
> *vlm.3. All these corporeal bodies in the world, and all these moving and
> unmoving persons and things, are but false representations, rising before
> us as the visions in our dreams.
>
>
>
> दीर्घ.स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
>
> dIrgha.svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
>
> द्विचन्द्र.विभ्रम.आकारम् भ्रम.अन्तर्.भ्रान्त.शैलवम् ॥४।४४।४॥
>
> dvicandra.vibhrama.AkAram bhrama.antar.bhrAnta.zailavam ||4|44|4||
>
> .
>
> anagha dRzyate – *and a falsity, dear boy,* . dvicandra.vibhrama.AkAram . *oubleMoon.delusive.formation
> brahma*.antar.*within*.bhrAnta.*wandering.*zailavam . #*zailava* .m
> .
>
> *m. ... It is like two moons, a mere delusion.
>
> *vlm.4. The phenomenal world differs only in its being but a longer and
> more delusive dream; it is as the sight of the double moon by optical
> deception, and of a mountain in the delusion of darkness.
>
> *sv.1.2.3.4 VASISTHA continued: However, all this creation takes place
> only as in a dream. This creation is not real; it merely appears to be so.
>
>
>
> प्रशान्त.अज्ञान.निद्रस् तु नूनम् गलित.भावनः ।
>
> prazAnta.ajJAna.nidra:_tu nUnam galita.bhAvana: |
>
> प्रबुद्ध.चेताः संसार.स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
>
> prabuddha.cetA: saMsAra.svapnam pazyan na pazyati ||4|44|5||
>
> .
>
> galita.bhAvana: so #bhAvana *Feeling has trickled.away *{a favorite
> metaphor in YV, of water in a leaky vessel} prabuddha.cetA: *awakened by
> chetas.Awareness/Affection* saMsAra.svapnam pazyan *seeing the
> saMsAra.dream* na pazyati *he does not see* {negativing the old tag.line,
>
> .
>
> *sv.5. He who has eradicated ignorance totally and in whom every form of
> conditioning has ceased is a liberated sage....
>
> *m.5 One in whom the sleep of ignorance has slipped out and in whom the
> musings about the mutable world have subsided, he is an awakened mind. Even
> though he sees the world, it is as if he has not seen it. (he is not aware
> of it).
>
> *sv.5. He who has eradicated ignorance totally and in whom every form of
> conditioning has ceased is a liberated sage: though he seems to be aware of
> this dream known as world.appearance, in reality he does not see it as the
> world.
>
> *vlm.5. The enlightened mind which is cleared of its drowsiness of
> ignorance, and is freed from the fetters of its desire, views the world to
> be no more than a dream.
>
> zgl#tt. bhAvanA . conception, feeling, imagination, meditation (#bhAvanayA
> •• .f.n.. (in logic) that cause of memory which arises from direct
> jagad.dRzyam vicAraNAt | yathA svapne parijJAte svapnAdAv eva bhAvanA
> ||4|44|> y3008.011. • feeling of devotion, faith in (tasmin)
> yathA*.as/how* bIja*.seed*.e aGkura.*sprout*: sphaara: pallava
> *.sprout/shoot/twig*: sva*.own/one*.aGkura.e yathA*.as/how*
> .
>
> tarala
>
> kAya
>
> Avarta
>
> payas
>
> sphAra
>
> .
>
> *m.7 The unstable body of Siva is like a vortex in water. It is like a
> sprout in seed and the tender leaves in a sprout.
>
> *vlm.7. The fleeting essence of the soul, is like the eddy of waters; or
> like the germ of the seed, or more like the leaflet of a sprout.
>
> *sv. In every jiva, therefore, the body exists potentially — not in all
> its physical substantiality, but as a thought and as an intention.
>
>
>
> पल्लवे च यथा पुष्पम् पुष्प.कोशे फलम् यथा ।
>
> pallave ca yathA puSpam puSpa.koze phalam yathA |
>
> यतः स कल्पना.रूपो देहो ऽस्ति मनसो ऽन्तरे ॥४।४४।८॥
>
> yata: sa* kalpanA.rUpa: deha:_asti manasa:_antare ||4|44|8||
>
> .
>
>
> *just like the fruit in the blossom,*
>
> *so is the imaginary form of Body in its Mind*
>
> *.*
>
> pallava*.sprout/shoot/twig*.e ca.*also/and* yathA*.as/how* puSpa*.flower*.m
> puSpa*.flower*.koza.e phala.m yathA*.as/how* | yatas sas *he/it*
> kalpanaa.rUpa*.form/shape/color*: deha*.body*: asti.*is/exists* manas
> *.Mind*.a: antara.*within/inside*.e
> .
>
> koza
>
> phala
>
> yatas
>
> kalpanA
>
> .
>
> *sv. In every jIva, therefore, the body exists potentially — not in all
> its physical substantiality,
>
> but as a thought and as an intention.
>
>
>
> बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
>
> bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
>
> स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
>
> sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
>
> .
>
> bahu.rUpatayA –
>
>
> *. *yata: .
>
> *having come*
>
> = asti –
>
> *is *
>
> ekatama: sphuTa: *+ *
>
> sa* eva pratibhAsa: . *it is only pratibhAsa.Projection* =
>
> asya manasa: kila jAyate *– so born of Mind. *
> *vlm.9 As the ever.changing form of the chameleon exhibits only a
> particular color at a time, so the ever.varying mind shows only the form
> that is prominent in its thought for the time being.
>
>
>
> स एव_आशु भवत्य्_एतद् मृत्.पिण्डो घटक.उपमः ।
>
> sa* eva_Azu bhavati_etat mRt.piNDa:_ghaTaka.upama: |
>
> आदि.सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
>
> Adi.sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
>
> .
>
>
> etan mRt.piNDa: – *this lump of mud . *
>
> ghaTaka.upama: – *like a sort.of pot . *
> Adi.sarge purA kAya: pratibhAsa:_asya ca uttama: .
>
> .
>
> *m.10 In the first creation the best of reflections will be born as a
> body. This is of good characteristics like a pot made out (well prepared)
> mud.
>
> *vlm.10. The same thought assumes a visible form, as the clay takes the
> form of a pot; and the good thoughts and actions of the prior state of
> life, serve to give the soul a goodly form in its next birth on earth.
>
> *sv. In every jiva, therefore, the body exists potentially — not in all
> its physical substantiality, but as a thought and as an intention.
>
>
>
> यस्माद् एष विभुर् ब्रह्मा पद्म.कोश.गृह.स्थितः ।
>
> yasmAt eSa* vibhu: brahmA padma.koza.gRha.sthita: |
>
> तत् संकल्प.क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
>
> tat saMkalpa.krameNa_eva tata: sthitim upAgatA ||4|44|11||
>
> इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
>
> iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
>
> .
>
> yasmAt
>
>
> padma.koza.gRha.sthita: *+ *
>
> tat saMkalpa.krameNa_eva . *according.with that very conception *=
>
> tata: sthitim upAgatA *. to its state having approached + *
>
> iyam sRSTi: . *this emergence* =
>
> aparyantA . *unlimited* =
> mAyA iva ghana.mAyayA .
>
> *vlm.11. We see the mighty lotus.born brahmA situated in the cell of that
> flower, and find it to be the effect of the good thoughts he had in his
> mind.
>
> *sv. In every jiva, therefore, the body exists potentially — not in all
> its physical substantiality, but as a thought and as an intention.
>
>
>
>
>
> जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
>
> jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
>
> यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
>
> yathA brahman_tathA sarvam vistareNa vada_Azu me |
>
> .
>
> Mind* = vairiJcam padam Agata: . *has come to the state of virincha, the
> creative brahmA *
>
> yathA brahmams tathA sarvam – *as the brahman.Immensity thus everything*
>
> vistareNa vadAzu me – *you must tell me all about it*
>
> *. *
> *m. O Mahatma, a jiva attains the Brahmahood having attained a high state
> of mental consciousness. How does this happen? Please let me know in detail.
>
> *vlm.12. This unlimited creation is the false fabrication of imagination;
> whereupon the living soul in conjunction with the mind, obtained the state
> of virincha the brahmA.
>
>
>
>
>
> ब्राह्मे शृणु महाबाहो शरीर.ग्रहणे क्रमम् ॥४।४४।१३॥
>
> brAhme zRNu mahAbAho zarIra.grahaNe kramam ||4|44|13||
>
> निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
>
> nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
>
> दिक्.काल+आद्य्.अन्.अवच्छिन्नम् आत्म.तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
>
> dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
>
> .
>
> brAhme .
>
> zarIra.grahaNe kramam ||4|44|13||
>
> nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
>
> dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
>
>
> *how it takes embodiment.*
>
> .
>
> nidarzanena tenaiva –
>
> *and so by demonstration *—
> vapu: | *a body measured in place and time *tadA_eva jIva.paryAyam *then
> indeed the jIva.stage *vAsanA.veza.tatparam *follows from the power of
> the vAsanAs*
>
> *. *
> *sv.15 The infinite consciousness which is devoid of time, space and
> causation playfully assumes these.
>
> *vlm.15. ..., takes of his own will, and by the power of his Omnipotence,
> the limited forms of time and space upon himself.
>
> *vwv.1066/14b.15a That Self.principle (or the Absolute Consciousness),
> which is not limited by space, time, etc., takes a body held in space and
> time, through its own power and only out of sport.
>
> *m.15 When this self assumes time and space.bound body as a sport, the
> cycle of being and becoming starts, driven by a trance.like involvement of
> vāsanas.
>
>
>
> मनः सम्पद्यते लोलम् कलन.अकलन.उन्मुखम् ।
>
> mana: sampadyate lolam kalana.akalana.unmukham |
>
> कलयन्ती मनःशक्तिर् आदौ भावयति क्षणात् ॥४।४४।१६॥
>
> kalayantI mana:zakti: Adau bhAvayati kSaNAt ||4|44|16||
>
> .
>
> kalana.akalana.unmukha.m kalay.antI manas*.Mind*.zakti: Adau
> *.in.the.beginning* bhaavay.ati kSaNAt*.at.once/in.a.moment*
>
> tata: tAm ghanatAm yAtam . *from that having come to a state of
> thickening* =
> ghana.spanda.kramAn_mana:
>
> .
>
> *vlm.17. When this limited power which is brahmA, thinks on the state of
> his having been the Hiranyagarbha, in his former state of existence in the
> prior Kalpa; he is immediately transformed to that state which is in his
> mind, and which is ever busy with its thoughts and imaginations.
>
> *m.17 Thinking of pure void of sky, the seed of sound in its essence is
> laid. When this gets concrete and solid, vibration process starts within
> the space.
>
>
>
> भावयत्य्_अनिल.स्पन्दम् स्पर्श.बीज.रस=उन्मुखम् ।
>
> bhAvayati_anila.spandam sparza.bIja.rasa=unmukham |
>
> ताभ्याम् आकाश.वाताभ्याम् अदृष्टाभ्याम् मनोदृशा ॥४।४४।१८॥
>
> tAbhyAm AkAza.vAtAbhyAm adRSTAbhyAm mana:dRzA ||4|44|18||
>
> .
>
> AkAza*.Space/sky*.vAta*.wind/Wind/air/Air*\*blown*.AbhyAm
>
> adRSTa.AbhyAm *by/with the* manas*.Mind*.dRz*.perceiving/seeing*.A
> .
>
> bhAvay.ati
>
> anila
>
> spanda
>
> sparza
>
> rasa
>
> unmukha
>
> tAbhyAm
>
> adRSTa
>
> .
>
> *sv.18 This cosmic person intends to experience sound; and space is
> brought into being, with the transmission of sound as its character.
>
> *vlm.18. It thinks first of the clear sky, the receptacle of sound, and
> which is perceptible by the auditory organs; and this thought being
> condensed in the mind, makes it vibrate as by the wind of the air.
>
> *m.18 When mind thinks of vibrating air, the seed of touch principle is
> laid. On account of this, mentally visible air waves arise in space.
>
>
>
> शब्द.स्पर्श.स्वरूपाभ्याम् संघाताज् जन्यते ऽनलः ।
>
> zabda.sparza.svarUpAbhyAm saMghAtAt janyate_anala: |
>
> मनस् तद् घनताम् प्राप्य ततो भावयति क्षणात् ॥४।४४।१९॥
>
> mana: tad_ghanatAm prApya tata: bhAvayati kSaNAt ||4|44|19||
>
> .
>
> *blow/contest/collection*.At janyate anala.*fire/fireGod*: manas*.Mind*
> tat.*it/he/that* ghana.tA.*ness*.m praapya tatas.*from.that/therefore*
> bhAvay.*cause.to.be <http://cause.to.be>*.ati kSaNAt*.at.once/in.a.moment*
> .
>
> sparza
>
> svarUpa
>
> janyate
>
> ghana
>
> ghanatA
>
> prApya
>
> .
>
> *m.19 With the mutual impacting of sound and touch forms, fire is
> generated. When it gets dense and solid, it (the fire) brightly shines.
>
> *sv.19. It intends to experience touch; air is created.
>
> *vlm.19. It thinks then on the vibrations of air, which are the objects of
> feeling, through the porous skin and the mind; and is moved by the thoughts
> of air and wind to assume that form, which is invisible to the naked eye.
>
>
>
> प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
>
> prAkAzyam amala.Alokam Aloka: tena vardhate |
>
> मनस् तावद्.गुण.गतम् रस.तन्मात्र.वेदनम् ॥४।४४।२०॥
>
> mana: tAvat.guNa.gatam rasa.tat.mAtra.vedanam ||4|44|20||
>
> .
>
> *thereby/therewith* vardhate manas*.Mind* taavat guNa.gata*.having.gone*.m
> rasa.tanmaatra.vedana.*knowing*.m
>
> bhUta.hRt.padma=SaTpadam –
>
>
> tasmin* t*u tIvra.samvegAt
> bhAvayad_bhAsvaram vapu:
>
> .
>
> *m.24 This (body) is called ‘puryastakam’. This is like a bee in the lotus
> of heart (of Siva). In this the mind nourishes feverish quiverings.
>
> *vlm.24. This is called the spiritual body (lingasarīra),"the embodying
> octuple, which is situated as the bee in the pericarp of the lotus.like
> heart, and which gives growth to the outer body by its inner working (as
> the inner seed grows the outer tree).
>
> *sv. This body it regards as gross, physical and material, and so it
> becomes.
>
>
>
> स्थूलताम् एति पाकेन मनः बिल्व.फलम् यथा ।
>
> sthUlatAm eti pAkena mana: bilva.phalam yathA |
>
> मूषा.स्थ.द्रुत.हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
>
> mUSA.stha.druta.hema.Abham sphuritam vimala.ambare ||4|44|25||
>
> .
>
> sthUlatAm eti
>
>
> *= *pAkena mano bilva.phalam yathA – *as a bilva fruit by cooking, so
> manas.Mind *= mUSA.stha.druta.hema.Abham – *as bright as gold flowing
> from the crucible *= sphuritam vimala.ambare – *it sparkles in the pure
> spacious sky*
>
> *.*
> *m.25 These feverish vibrations get dense when ripe. It is like a ripe
> bilwa fruit. Then like molten gold this dense thing shines as subtle and
> gross bodies.
>
> *vlm.25. It is thickened by the action of the heart of its internal
> process of calefaction, like the bel fruit or woodapple. And the outer body
> receives the qualities of the inner mind, as the jewel shines with the
> lustre of the little particle of gold, which is infused in the melted state
> of the metal in the crucible.
>
> #mUSA – m./f(.A and #mUSI) . a rat , mouse, paJcat.; a crucible, mArkp., k
> ull.
>
> – *as a bilva fruit by cooking, so manas.Mind *=
> mUSA.stha.druta.hema.Abham – *as bright as gold flowing from the crucible
> *= sphuritam vimala.ambare – *it sparkles in the pure spacious sky.*
>
>
> संनिवेशम् उपादत्ते तत्.तेजः स्व.स्वभावतः ।
>
> saMnivezam upAdatte tat.teja: sva.svabhAvata: |
>
> तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज.मये पुनः ॥४।४४।२६॥
>
> tasmin sva.saMniveze ca teja:puJja.maye puna: ||4|44|26||
>
> .
>
> saMnivezam upAdatte tat.teja: –
>
>
> = sva.svabhAvata: –
>
> *of the nature of itself *
>
> *= *tasmin_sva.saMniveze ca –
>
> *and its own form in That *+ teja:.puJja.maye puna: –
>
> *is again a multitude of illumined forms*
>
> *.*
> sva.svabhAvata: – *of the nature of itself = *tasmin_sva.saMniveze ca – *and
> its own form in That *+ teja:.puJja.maye puna: – *is again a multitude of
> illumined forms.*
>
>
>
>
> bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
>
> ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
>
> Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
>
> .
>
> bhajate bhAvanAm sphArAm
>
> nizcitAm
>
>
> *the outspread sky *
>
> Urdhvam *– *
>
> *above *
>
> ziras *– is the head *
>
> pITha.mayIm
>
> adhas *– below *
>
> pAdamayIm tathA – *thus the foothold*
>
> .
>
> .AB. ... AtatAmbar*Am *vyAptAkAz*Am *bhUyasIm iti yAvat | tatra kramAc
>
> *m.27 This mind spreads its ideations and fancies far and wide across
> space. At the top is head and at the bottom are feet.
>
> *vlm.27. Its thoughts of upside and below, lifts and lowers its head and
> feet upward and down.ward; and its thought of both sides, extends its two
> arms to the right and left.
>
> *sv. This body it regards as gross, physical and material, and so it
> becomes.
>
>
>
> पार्श्वयोर् हस्त.संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
>
> pArzvayo: hasta.saMsthAnAm madhye ca_udara.dharmiNIm |
>
> प्रकट.अवयवो बालो ज्वाला.माला.अमल.आकृतिः ॥४।४४।२८॥
>
> prakaTa.avayava: bAla: jvAlA.mAlA.amala.AkRti: ||4|44|28||
>
> .
>
> ca_udara.dharmiNIm *– in the middle too are the innards . *
>
> prakaTa.avayava: bAlo
>
> jvAlAmAlAmalAkRti:
>
> *. *
> *m.28 On the sides are hands. In the middle is the stomach. Mind manifests
> limbs according to its desires and wills.
>
> *vlm.28. Its thoughts of the backward and forward, places its back behind,
> and its breast and belly before it; and the hairs on the head and fingers
> of the hands, are as the filaments and twigs of trees.
>
> *sv. This body it regards as gross, physical and material, and so it
> becomes.
>
>
>
> मनोरथ.वश.उपात्त.वपुस् तिष्ठत्य्_असाव्_अथ ।
>
> manoratha.vaza.upAtta.vapu: tiSThati_asau_atha |
>
> एवम् स्व.वासना.वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
>
> evam sva.vAsanA.vezAt kalita.aGga: mana:muni: ||4|44|29||
>
> .
>
>
> tiSThati asau_atha *. remaining this here . *
>
> evam sva.vAsanA.vezAt . *so perforce of own Imprint . *
> kalita.aGga: mano.muni:
>
> .
>
> *m.29 Thus a body is made (and thus shine Brahma). The sage of mind
> acquires a body engrossed inits own tendencies and deep memories (vāsanas).
>
> *vlm.29. In this manner did brahmA, who is called a muni or mental being,
> from his having sprung from the mind of Brahma, produced the several parts
> of his body, according to his thoughts of their usefulness to it.
>
>
>
> नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
>
> nayati_upacayam deham sva.svabhAvam Rtu: yathA |
>
> कालेन स्फुटताम् एति भवत्य्_अमल.विग्रहः ॥४।४४।३०॥
>
> kAlena sphuTatAm eti bhavati_amala.vigraha: ||4|44|30||
>
> .
>
> nayati_upacayam deham –
>
>
> sva.svabhAvam Rtu*: *yathA –
>
> *as in its own proper season *
>
> kAlena sphuTatAm eti –
>
> *with time it comes.to <http://comes.to> expansion*
>
> bhavati_amala.vigraha: .
>
> *becoming free of impurity. *
> *m.30 Thus mind leads into a body which is a personification of its own
> nature. In time it gets a clear identity and becomes a pure body (Brahma).
>
> *sv.29.30 This cosmic person is the Brahma.
>
> *vlm.30. He brought the body and its limbs to compactness, as the seasons
> bring their fruits and grains to perfection. Thus is every thing perfected
> in time, and all beings have their beautiful bodies and figures.
>
> #ci . #upaci . #upacaya: . quantity, heap; elevation, excess; increase,
> benefit; (upacayam >kR, to promote or advance the prosperity of, help,
> assist). – #anupacaya . not the above. — y2012.016 — #upacayApacayau –
> upacaya.#apacaya . m. du. . prosperity and decay, rise and fall —
>
>
>
> बुद्धि.सत्त्व.बल.उत्साह.विज्ञान.ऐश्वर्य.संस्थितः ।
>
> buddhi.sattva.bala.utsAha.vijJAna.aizvarya.saMsthita: |
>
> स एव भगवान् ब्रह्मा सर्व.लोक.पितामहः ॥४।४४।३१॥
>
> sa* eva bhagavAn brahmA sarva.loka.pitAmaha: ||4|44|31||
>
> द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
>
> dravat.kanaka.saMkAza: paramAkAza.sambhava: |
>
> यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
>
> yathA_asau paramAkAze tiSThati_apara.rUpavAn ||4|44|32||
>
>
>
> realized Intellect*
>
> *he is the Lord Brahmâ*
>
> *the Grandfather of all the worlds*
>
> *appearing like molten gold in absolute Space*
>
> *as this*
>
> *in absolute Space assuming a different form*
>
> *.*
> *m.31 It is prosperously endowed with intelligence, discrimination,
> strength, zeal and energy and gnosis. It then is He the great Bhagawan
> Brahma, the grand father, the ancient one, of all the worlds.*m.32 He
> shines like molten gold, the one born of the great ether. He abides in that
> Supreme ether with his perfect form.
>
> *vlm.31. He, the lord brahmA was the progenitor of all beings, and fraught
> with the qualities of strength and understanding, activity, dignity and
> knowledge. *vlm.32. Being begotten by the vacuous Brahma, he resides in the
> lap of vacuity; and is of the form of melted gold, like every other
> luminous body in the heavens.
>
> sa* eva bhagavAn_brahmA – *he is indeed the Lord brahmA =*
> sarva.loka.pitAmaha: – *the Grandfather of all the worlds. *ravat.kanaka.saMkAza:
> – *like molten gold *= paramAkAza.sambhava: *– appearing in absolute
> Space =* yathA asau paramAkAze *– as this in absolute Space = *tiSThati_apara.rUpavAn
> *– assumes a different form. *
>
>
> जनयत्य्_आत्मनो मोहम् आत्म.स्थम् चित्त.लीलया ।
>
> janayati_Atmana: moham Atma.stham citta.lIlayA |
>
> कदाचित् केवलम् व्योम परमम् पार.वर्जितम् ॥४।४४।३३॥
>
> kadAcit kevalam vyoma paramam pAra.varjitam ||4|44|33||
>
> .
>
>
> *set in the self by the play of Affective mind*
>
> *wherever the wholly spacious sky is absolutely limitless*
>
> *. *
>
> **vlm.33. Though situated in the Supreme, yet the mind of brahmA is liable
> no beginning, middle nor end, like its source. *
>
> citta.lIlayA *. set in the self by the play of Affection + *kadAcit
> kevalam vyoma . *whenever wholly the spacious sky . *paramam . *absolute
> . *pAra.varjitam . *without limit/another.shore*
>
>
> अन्=आदि.मध्य.पर्यन्तम् कदाचिद् अमलम् पयः ।
>
> an=Adi.madhya.paryantam kadAcit amalam paya: |
>
> कदाचित् कल्प.काल.अग्नि.ज्वाला.भास्वरम् अण्डकम् ॥४।४४।३४॥
>
> kadAcit kalpa.kAla.agni.jvAlA.bhAsvaram aNDakam ||4|44|34||
>
> .
>
> kadAcit amalam paya: *. somewhen immaculate water . *
>
> kadAcit – *somewhen . *
> kalpa.kAlAgni.jvAlA.bhAsvaram aNDakam
>
> .
>
> *m.33.36. He creates in himself delusion as a sport or dalliance of the
> mind. He creates the infinite sky and space, infinite oceans of water. ...
>
> *vlm.34. Sometimes the lord thinks himself, as identic with the waters
> which existed before creation in his mind; and at another as the mundane
> egg, which was as bright as the fire of universal destruction (see Manu I).
>
> *sv.33.34.35.36 He first arose in the infinite consciousness: but
> apparently overcome by self.limitation and forgetfulness of the infinite
> nature, as in foetal sleep, he identifies himself with the body, fueled and
> maintained by the life.force (prana) and composed of material substances.
>
>
>
> कदाचित् काननम् कार्ष्ण्यम् कालम् कमल.कुड्मलम् ।
>
> kadAcit kAnanam kArSNyam kAlam kamala.kuDmalam |
>
> अन्यान्य्_अन्यान्य्_अनेकानि प्रति.जन्म.अवधिः प्रभुः ॥४।४४।३५॥
>
> anyAni_anyAni_anekAni prati.janma.avadhi: prabhu: ||4|44|35||
>
> .
>
>
> *jJAna Wisdom, with happiness *
>
> *unremembered, emerging from *
>
> *the dark Sleep of the womb, at last *
>
> *his body sees the light of day. *
>
> *
>
> avatIrNa:* t*adA – Then having crossed.over .
> ajJAnAt tathA eva – then too, from the lack of #jJAna Wisdom .
>
> sukham asmRtam – happiness unrermembered .
>
> garbha.nidrA.vyapagame – emerging from the dark Sleep of the womb – ndrA =
> dreamless Sleep .
>
> vapu: pazyati bhAsvaram – his body sees the light of day
>
> .
>
> *m.37 Descending into ignorance, he loses the memory of divine happiness.
> Emerging out of the sleep in the womb (of consciousness), he sees his own
> body of light.
>
> *vlm.37. When brahmA was first begotten, he remained in his happy state of
> insensibility and forgetfulness (of his former existence); but being
> delivered from his torpor in the womb, he came to see the light. (I. e. He
> saw the light of heaven, after his delivery from the darkness of the womb).
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> प्राण.अपान.प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
>
> prANa.apAna.pravAha.ADhyam dravyai: iva vinirmitam |
>
> रोम.कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
>
> roma.koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
>
> .
>
> prANa.apAna.pravAha.ADhyam
>
>
> roma.koTibhi*: *AkIrNam
> dvAtriMzad.dazanAnvitam
>
> .
>
> #damz #dazana: – a tooth . Mbh.; a bite – vAtsyAy. –
>
> *m.38.44. This body is nourished by the vital airs and breathing. It is
> made of the material elements. It is full of hairs and has thirty two
> teeth. ...
>
> *vlm.38.39. He took a corporeal body, with its breathings and respirations
> (pranapana); it was covered with pores of hair, and furnished with gums of
> two and thirty teeth. It had the three pots of the thighs, backbone, and
> bones, standing on the feet below; with the five air, five partitions, nine
> cavities, and a smooth skin covering all the limbs. (The five airs are
> pranapana &c. The five partitions are, the head, the legs, the breast,
> belly and the hands).
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> त्रि.स्थूणम् पञ्च.दैवत्यम् अधश् चरण.लाञ्छितम् ।
>
> tri.sthUNam paJca.daivatyam adha: caraNa.lAJchitam |
>
> पञ्च.भागम् नव.द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
>
> paJca.bhAgam nava.dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
>
> .
>
>
> #* #*sthUNa* . m. N. of a son of vizvAmitra • (#.I) f. uncultivated land
> • (#.am) n. a post, pillar • #*sthUNA* . f. the post or pillar or beam of
>
>
> adhaz.caraNa.lAJchitam *+ *
>
> paJca.bhAgam
>
> nava.dvAram
>
> tvag.lepam
>
> asRNa.aGgakam *. *
> dvi.stanam – two nipples .
>
> dvy.akSam – two eyes .
>
>
> *vlm.40. It is accompanied by twice ten fingers and their nails on them;
> and with a couple of arms and palms and two or more hands and eyes: (in the
> cases of gods and giants).
>
> *m.38.44. ... It has five parts and nine openings, skin, twenty fingers
> and twenty nails. It has two shoulders, two breasts, two eyes. ...
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> नीडम् चित्तविहङ्गस्य नीडम् मन्मथ.भोगिनः ।
>
> nIDam citta.vihaGgasya nIDam manmatha.bhogina: |
>
> तृष्णा.पिशाच्या निलयम् जीव.केसरि.कन्दरम् ॥४।४४।४१॥
>
> tRSNA.pizAcyA nilayam jIva.kesari.kandaram ||4|44|41||
>
> .
>
>
> tRSNApizAcyA nilayam jIva.kesari.kandaram *. *
> *vlm.41. The body is the nest of the bird of the mind, and it is hole of
> the snake of lust; it is the cave of the goblin of greediness, and the den
> of the lion of life.
>
> *m.38.44. ...It has two shoulders, two breasts, two eyes. It is a nest for
> the bird called ‘sense mind’. It is harbouring a serpent called cupid. It
> houses a ghoul called desire. It is a cave for a lion called ‘Siva’. ...
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> अभिमान.गज.आलानम् मानस.अम्भोज.शोभितम् ।
>
> abhimAna.gaja.AlAnam mAnasa.ambhoja.zobhitam |
>
> अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
>
> atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
>
> .
>
>
> .
>
> *vlm.42. It is a chain at the feet of the elephant of pride, and a lake of
> the lotuses of our desire; The lord brahmA looked upon his handsome body,
> and saw it was good.
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> चिन्तयाम्.आस भगवांस् त्रिकाल.अमल.दर्शनः ।
>
> cintayAm.Asa bhagavAn trikAla.amala.darzana: |
>
> अस्मिन्न्_आकाश.कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
>
> asmin AkAza.kuhare tate madhupala.AJchite ||4|44|43||
>
> .
>
> trikAla.amala.darzana: asmin.n_akAza.kuhare tate madhupala.AJchita.e
>
> .
>
> *vlm.43. Then the lord thought in himself, from his view of the three
> times of the past, present and future, and from his sight of the vault of
> heaven, with a dark mist as a group of flying locusts.
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
> vasanta: – *in spring – *
>
> devAn AdAya saMstutAn *= *
>
> lIlayA kalpayAm.Asa* – *in sport he conceived . *
>
> prajA: – *creatures . *
>
> citra.saMkalpa.jA: – *wonderful.conception.born *
>
> *. *
> *m.46 Brahma then structured the vedas like spring which designs beautiful
> flowers. He then created a variety of beings for his own sportive delight.
>
> *vlm.46. He produced the holy Vedas as the spring does its flowers; and
> formed with ease all varieties of creatures from their archetypes in his
> mind.
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
> #saMstuta a. praised or hymned together ts.; praised, celebrated, extolled
> pur.; counted together (as one Stotra), reckoned together; equal to,
> passing for (instr. or comp.) bhp.; acquainted familiar, intimate rAjat.;
> <.tva> n. the being praised together chup.; <.prAya> a. for the most part
> lauded or hymned together, associated in hymns MW.
>
>
>
> नानाचार.समाचारम् गन्धर्व.नगरे यथा ।
>
> nAnA.AcAra.samAcAram gandharva.nagare yathA |
>
> तासाम् स्वर्ग.अपवर्ग.अर्थम् धर्म.काम.अर्थ.सिद्धये ॥४।४४।४७॥
>
> tAsAm svarga.apavarga.artham dharma.kAma.artha.siddhaye ||4|44|47||
>
> .
>
> nAna.AcAra=samAcAram .
>
>
> tAsAm *. of/for them . *
>
> svarga/*apavarga*.artham .
> dharma/kAma.artha.siddhaye .
>
> #apavarga
>
>
>
> *m.47 He then designed laws and behavioral structures and rules for
> realizing the purposes and desires (of those beings).
>
> *vlm.47. He set them in their various laws and customs, as he saw them in
> the city of his mind, for the purpose of their temporal and spiritual
> welfare.
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
>
> anantAni vicitrANi zAstrANi sam.akalpayat |
>
> दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
>
> dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
>
> .
>
>
> dRSTi: evam iyam *, = *
>
> *Ra'ma*, .
>
> sarge_asmin sthitim AgatA *. *
> *m.48.49. O Rāma, he wrote a variety of scriptures. All this exuberance of
> beauty of this creation is because of the mind that attained the Brahma
> state, O Rāma, only a mind that has taken the form of Brahma has designed
> all this creation.
>
> *vlm.48. He thought upon the innumerable varieties of Saastras which had
> existed before, and all of which came to exist on earth in their visible
> forms, from their prototypes in his eternal mind; like the flowers
> springing from the womb of the vernal season.
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self.limitation.
>
>
>
> विविध.विरचनैः क्रिया.विलासैः
>
> vividha.viracanai: kriyA.vilAsai:
>
> कमल.ज.रूप=धरेण चेतसैव ।
>
> kamala.ja.rUpa=dhareNa cetasA_eva |
>
> रघु.सुत परिकल्पनेन नीता
>
> raghu.suta parikalpanena nItA
>
> स्थितिम् अतुलाम् जगति_इह सर्ग.लक्ष्मीः ॥४।४४।४९॥
>
> sthitim atulAm jagati_iha sarga.lakSmI: ||4|44|49||
>
> .
>
> kriyaa.vilaasa*.s.*i: kamala.ja.*born*.rUpa*.form/shape/color*.dhara.
> *support*.eNa cetas.A eva*.indeed/even/so*, *son of Raghu,*
> parikalpana.ena niita.A sthiti*.state/status/situation*.m atula.Am *whin
> the* jagat.going\*world*.i iha*.here* sarga.lakSmI*:*
>
> *. *
> vividha
>
> kriyA
>
> vilAsa
>
> kamala
>
> cetas
>
> parikalpana
>
> nIta
>
> atula
>
> sarga
>
>
> *. *
> *m.48-49. O Rāma, he wrote a variety of scriptures. All this exuberance of
> beauty of this creation is because of the mind that attained the Brahma
> state, O Rāma, only a mind that has taken the form of Brahma has designed
> all this creation.
>
> *vlm.49. Thus O Raama! did brahmA take upon him the form of the
> lotus-born, and create by his activity, all the different creatures upon
> their models existent in his mind, which took their various forms in the
> visible world at his will. (So the Sufi and Platonic doctrine of the
> phenomenal, as a copy of the noumena, or the suari zahiri as but a shadow
> of the suvari manavi or catini. See Allami).
>
> *sv. When he begins to enquire into his origin, his true nature is
> revealed to him; and he is liberated from self-limitation.
>
>
>
>
>
> .
>
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>>
>>
>>
>> FM.4.44
>>
>>
>>
>> *THE EVOLUTION OF BRAHMÂ*
>>
>>
>>
>> *RÂMA said—*
>>
>>
>> क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
>>
>> krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
>>
>> स कथम् भगवन् देहम् समाधत्ते ऽस्थि.पञ्जरम् ॥४।४४।१॥
>>
>> sa* katham bhagavan deham samAdhatte_asthi.paJjaram ||4|44|1||
>>
>> .
>>
>> Apta.A jIvana.e sthiti*.state/status/situation*.r Atmanas*.@t.self* .*
>> by which is got, while living, the state of Self *. sas *he/it* katham
>> *.how?*
>>
>> bhagavan.*Lord!* deha*.body*.m samAdhatte = *how does this body, Lord,
>> assume it, *= asthi.*bone*.paJjara.*cage/skeleton*.m – *being a cage of
>> bones*
>>
>> *.*
>> *vlm. "I understand now how the particles of the Divine Spirit, take the
>> forms of the living souls; but I cannot conceive how it assumes the
>> corporeal body composed of bones and ribs.
>>
>> .
>>
>> krameNa
>>
>> Apta
>>
>> jIvana
>>
>> samAdhatte
>>
>>
>>
>>
>>
>> पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
>>
>> pUrvam eva mayA proktam rAma kim na_avabudhyase |
>>
>> पूर्वापर.विचार.अर्ह शेमुषी क्व गता तव ॥४।४४।२॥
>>
>> pUrvApara.vicAra.arhA zemuSI kva gatA tava ||4|44|2||
>>
>> .
>>
>> <http://with.me>* prokta.m *Râma** I've already told you all that, Râma!
>> *
>>
>> kim*.what?how* na.*not* avabudhyase – why don't you understand/realize
>> it?
>>
>> pUrvApara.vicAra*.Enquiry/inquiry*.arha*.meriting/deserving*
>>
>> .A zemuSI – *Your quest for peace ought to be thorough – from top to
>> bottom *kvacit*.somewhere/wherever* gata*.having.gone*.A tava.
>> *of.you/your* .
>> *m. O Rāma, I have already elaborated earlier on this. You are still not
>> appreciating and comprehending the teaching. What happened to your
>> intelligence which is capable of logical understanding?
>>
>> .
>>
>> prokta
>>
>> avabudhyase
>>
>> pUrvApara
>>
>> zemuSI
>>
>> .
>>
>> *vlm. "Why don't you know it Raama, when I have explained it to you
>> before? Where have you lost your deductive reasoning of arriving to the
>> conclusion from those premises.
>>
>> It has already been said by me, Râma, . *kim* na avabudhyase – why don't
>> peace ought to be thorough – from top to bottom . kva gatA tava . where has
>> it got you?
>>
>>
>>
>> यद् इदम् हि शरीर+आदि जगत्.स्थावर.जङ्गमम् ।
>>
>> yat idam hi zarIra+Adi jagat.sthAvara.jaGgamam |
>>
>> आभास.मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
>>
>> AbhAsa.mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
>>
>> .
>>
>> *– the world still & moving *AbhAsa.mAtram eva etat . *a projected
>> matrix merely is this* asat – *unreal* svapnam iva utthitam . *arisen
>> like a dream*
>> .
>>
>> *m.3 This world of movables and immovables is a mere reflection (of the
>> Absolute). It is like a dream, non.existent.
>>
>> *vlm.3. All these corporeal bodies in the world, and all these moving and
>> unmoving persons and things, are but false representations, rising before
>> us as the visions in our dreams.
>>
>>
>>
>> दीर्घ.स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
>>
>> dIrgha.svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
>>
>> द्विचन्द्र.विभ्रम.आकारम् भ्रम.अन्तर्.भ्रान्त.शैलवम् ॥४।४४।४॥
>>
>> dvicandra.vibhrama.AkAram bhrama.antar.bhrAnta.zailavam ||4|44|4||
>>
>> .
>>
>> anagha dRzyate – *and a falsity, dear boy,* . dvicandra.vibhrama.AkAram
>> . *oubleMoon.delusive.formation brahma*.antar.*within*.bhrAnta.
>> *wandering.*zailavam . #*zailava* .m
>> .
>>
>> *m. ... It is like two moons, a mere delusion.
>>
>> *vlm.4. The phenomenal world differs only in its being but a longer and
>> more delusive dream; it is as the sight of the double moon by optical
>> deception, and of a mountain in the delusion of darkness.
>>
>> *sv.1.2.3.4 VASISTHA continued: However, all this creation takes place
>> only as in a dream. This creation is not real; it merely appears to be so.
>>
>>
>>
>> प्रशान्त.अज्ञान.निद्रस् तु नूनम् गलित.भावनः ।
>>
>> prazAnta.ajJAna.nidra:_tu nUnam galita.bhAvana: |
>>
>> प्रबुद्ध.चेताः संसार.स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
>>
>> prabuddha.cetA: saMsAra.svapnam pazyan na pazyati ||4|44|5||
>>
>> .
>>
>> galita.bhAvana: so #bhAvana *Feeling has trickled.away *{a favorite
>> metaphor in YV, of water in a leaky vessel} prabuddha.cetA: *awakened by
>> chetas.Awareness/Affection* saMsAra.svapnam pazyan *seeing the
>> saMsAra.dream* na pazyati *he does not see* {negativing the old
>>
>> .
>>
>> *sv.5. He who has eradicated ignorance totally and in whom every form of
>> conditioning has ceased is a liberated sage....
>>
>> *m.5 One in whom the sleep of ignorance has slipped out and in whom the
>> musings about the mutable world have subsided, he is an awakened mind. Even
>> though he sees the world, it is as if he has not seen it. (he is not aware
>> of it).
>>
>> *sv.5. He who has eradicated ignorance totally and in whom every form of
>> conditioning has ceased is a liberated sage: though he seems to be aware of
>> this dream known as world.appearance, in reality he does not see it as the
>> world.
>>
>> *vlm.5. The enlightened mind which is cleared of its drowsiness of
>> ignorance, and is freed from the fetters of its desire, views the world to
>> be no more than a dream.
>>
>> zgl#tt. bhAvanA . conception, feeling, imagination, meditation
>> about)_mbh.&c; •• .f.n.. (in logic) that cause of memory which arises from
>> "I".dentity = *kalpana, <aham.bhAvanam eva Ahu: kalpanam kalpanA.vida: |
>> svapnAdAv eva bhAvanA ||4|44|> y3008.011. • feeling of devotion, faith in
>> (tasmin)
>> yathA*.as/how* bIja*.seed*.e aGkura.*sprout*: sphaara: pallava
>> *.sprout/shoot/twig*: sva*.own/one*.aGkura.e yathA*.as/how*
>> .
>>
>> tarala
>>
>> kAya
>>
>> Avarta
>>
>> payas
>>
>> sphAra
>>
>> .
>>
>> *m.7 The unstable body of Siva is like a vortex in water. It is like a
>> sprout in seed and the tender leaves in a sprout.
>>
>> *vlm.7. The fleeting essence of the soul, is like the eddy of waters; or
>> like the germ of the seed, or more like the leaflet of a sprout.
>>
>> *sv. In every jiva, therefore, the body exists potentially — not in all
>> its physical substantiality, but as a thought and as an intention.
>>
>>
>>
>> पल्लवे च यथा पुष्पम् पुष्प.कोशे फलम् यथा ।
>>
>> pallave ca yathA puSpam puSpa.koze phalam yathA |
>>
>> यतः स कल्पना.रूपो देहो ऽस्ति मनसो ऽन्तरे ॥४।४४।८॥
>>
>> yata: sa* kalpanA.rUpa: deha:_asti manasa:_antare ||4|44|8||
>>
>> .
>>
>>
>> *just like the fruit in the blossom,*
>>
>> *so is the imaginary form of Body in its Mind*
>>
>> *.*
>>
>> pallava*.sprout/shoot/twig*.e ca.*also/and* yathA*.as/how* puSpa*.flower*.m
>> puSpa*.flower*.koza.e phala.m yathA*.as/how* | yatas sas *he/it*
>> kalpanaa.rUpa*.form/shape/color*: deha*.body*: asti.*is/exists* manas
>> *.Mind*.a: antara.*within/inside*.e
>> .
>>
>> koza
>>
>> phala
>>
>> yatas
>>
>> kalpanA
>>
>> .
>>
>> *sv. In every jIva, therefore, the body exists potentially — not in all
>> its physical substantiality,
>>
>> but as a thought and as an intention.
>>
>>
>>
>> बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
>>
>> bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
>>
>> स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
>>
>> sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
>>
>> .
>>
>> bahu.rUpatayA –
>>
>>
>> *. *yata: .
>>
>> *having come*
>>
>> = asti –
>>
>> *is *
>>
>> ekatama: sphuTa: *+ *
>>
>> sa* eva pratibhAsa: . *it is only pratibhAsa.Projection* =
>>
>> asya manasa: kila jAyate *– so born of Mind. *
>> *vlm.9 As the ever.changing form of the chameleon exhibits only a
>> particular color at a time, so the ever.varying mind shows only the form
>> that is prominent in its thought for the time being.
>>
>>
>>
>> स एव_आशु भवत्य्_एतद् मृत्.पिण्डो घटक.उपमः ।
>>
>> sa* eva_Azu bhavati_etat mRt.piNDa:_ghaTaka.upama: |
>>
>> आदि.सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
>>
>> Adi.sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
>>
>> .
>>
>>
>> etan mRt.piNDa: – *this lump of mud . *
>>
>> ghaTaka.upama: – *like a sort.of pot . *
>> Adi.sarge purA kAya: pratibhAsa:_asya ca uttama: .
>>
>> .
>>
>> *m.10 In the first creation the best of reflections will be born as a
>> body. This is of good characteristics like a pot made out (well prepared)
>> mud.
>>
>> *vlm.10. The same thought assumes a visible form, as the clay takes the
>> form of a pot; and the good thoughts and actions of the prior state of
>> life, serve to give the soul a goodly form in its next birth on earth.
>>
>> *sv. In every jiva, therefore, the body exists potentially — not in all
>> its physical substantiality, but as a thought and as an intention.
>>
>>
>>
>> यस्माद् एष विभुर् ब्रह्मा पद्म.कोश.गृह.स्थितः ।
>>
>> yasmAt eSa* vibhu: brahmA padma.koza.gRha.sthita: |
>>
>> तत् संकल्प.क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
>>
>> tat saMkalpa.krameNa_eva tata: sthitim upAgatA ||4|44|11||
>>
>> इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
>>
>> iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
>>
>> .
>>
>> yasmAt
>>
>>
>> padma.koza.gRha.sthita: *+ *
>>
>> tat saMkalpa.krameNa_eva . *according.with that very conception *=
>>
>> tata: sthitim upAgatA *. to its state having approached + *
>>
>> iyam sRSTi: . *this emergence* =
>>
>> aparyantA . *unlimited* =
>> mAyA iva ghana.mAyayA .
>>
>> *vlm.11. We see the mighty lotus.born brahmA situated in the cell of that
>> flower, and find it to be the effect of the good thoughts he had in his
>> mind.
>>
>> *sv. In every jiva, therefore, the body exists potentially — not in all
>> its physical substantiality, but as a thought and as an intention.
>>
>>
>>
>>
>>
>> जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
>>
>> jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
>>
>> यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
>>
>> yathA brahman_tathA sarvam vistareNa vada_Azu me |
>>
>> .
>>
>> Mind* = vairiJcam padam Agata: . *has come to the state of virincha, the
>> creative brahmA *
>>
>> yathA brahmams tathA sarvam – *as the brahman.Immensity thus everything*
>>
>> vistareNa vadAzu me – *you must tell me all about it*
>>
>> *. *
>> *m. O Mahatma, a jiva attains the Brahmahood having attained a high state
>> of mental consciousness. How does this happen? Please let me know in detail.
>>
>> *vlm.12. This unlimited creation is the false fabrication of imagination;
>> whereupon the living soul in conjunction with the mind, obtained the state
>> of virincha the brahmA.
>>
>>
>>
>>
>>
>> ब्राह्मे शृणु महाबाहो शरीर.ग्रहणे क्रमम् ॥४।४४।१३॥
>>
>> brAhme zRNu mahAbAho zarIra.grahaNe kramam ||4|44|13||
>>
>> निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
>>
>> nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
>>
>> दिक्.काल+आद्य्.अन्.अवच्छिन्नम् आत्म.तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
>>
>> dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
>>
>> .
>>
>> brAhme .
>>
>> zarIra.grahaNe kramam ||4|44|13||
>>
>> nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
>>
>> dik.kAla+Adi.an.avacchinnam Atma.tattvam sva.zaktita: ||4|44|14||
>>
>>
>> *how it takes embodiment.*
>>
>> .
>>
>> nidarzanena tenaiva –
>>
>> *and so by demonstration *—
>> vapu: | *a body measured in place and time *tadA_eva jIva.paryAyam *then
>> indeed the jIva.stage *vAsanA.veza.tatparam *follows from the power of
>> the vAsanAs*
>>
>> *. *
>> *sv.15 The infinite consciousness which is devoid of time, space and
>> causation playfully assumes these.
>>
>> *vlm.15. ..., takes of his own will, and by the power of his Omnipotence,
>> the limited forms of time and space upon himself.
>>
>> *vwv.1066/14b.15a That Self.principle (or the Absolute Consciousness),
>> which is not limited by space, time, etc., takes a body held in space and
>> time, through its own power and only out of sport.
>>
>> *m.15 When this self assumes time and space.bound body as a sport, the
>> cycle of being and becoming starts, driven by a trance.like involvement of
>> vāsanas.
>>
>>
>>
>> मनः सम्पद्यते लोलम् कलन.अकलन.उन्मुखम् ।
>>
>> mana: sampadyate lolam kalana.akalana.unmukham |
>>
>> कलयन्ती मनःशक्तिर् आदौ भावयति क्षणात् ॥४।४४।१६॥
>>
>> kalayantI mana:zakti: Adau bhAvayati kSaNAt ||4|44|16||
>>
>> .
>>
>> kalana.akalana.unmukha.m kalay.antI manas*.Mind*.zakti: Adau
>> *.in.the.beginning* bhaavay.ati kSaNAt*.at.once/in.a.moment*
>>
>> tata: tAm ghanatAm yAtam . *from that having come to a state of
>> thickening* =
>> ghana.spanda.kramAn_mana:
>>
>> .
>>
>> *vlm.17. When this limited power which is brahmA, thinks on the state of
>> his having been the Hiranyagarbha, in his former state of existence in the
>> prior Kalpa; he is immediately transformed to that state which is in his
>> mind, and which is ever busy with its thoughts and imaginations.
>>
>> *m.17 Thinking of pure void of sky, the seed of sound in its essence is
>> laid. When this gets concrete and solid, vibration process starts within
>> the space.
>>
>>
>>
>> भावयत्य्_अनिल.स्पन्दम् स्पर्श.बीज.रस=उन्मुखम् ।
>>
>> bhAvayati_anila.spandam sparza.bIja.rasa=unmukham |
>>
>> ताभ्याम् आकाश.वाताभ्याम् अदृष्टाभ्याम् मनोदृशा ॥४।४४।१८॥
>>
>> tAbhyAm AkAza.vAtAbhyAm adRSTAbhyAm mana:dRzA ||4|44|18||
>>
>> .
>>
>> AkAza*.Space/sky*.vAta*.wind/Wind/air/Air*\*blown*.AbhyAm
>>
>> adRSTa.AbhyAm *by/with the* manas*.Mind*.dRz*.perceiving/seeing*.A
>> .
>>
>> bhAvay.ati
>>
>> anila
>>
>> spanda
>>
>> sparza
>>
>> rasa
>>
>> unmukha
>>
>> tAbhyAm
>>
>> adRSTa
>>
>> .
>>
>> *sv.18 This cosmic person intends to experience sound; and space is
>> brought into being, with the transmission of sound as its character.
>>
>> *vlm.18. It thinks first of the clear sky, the receptacle of sound, and
>> which is perceptible by the auditory organs; and this thought being
>> condensed in the mind, makes it vibrate as by the wind of the air.
>>
>> *m.18 When mind thinks of vibrating air, the seed of touch principle is
>> laid. On account of this, mentally visible air waves arise in space.
>>
>>
>>
>> शब्द.स्पर्श.स्वरूपाभ्याम् संघाताज् जन्यते ऽनलः ।
>>
>> zabda.sparza.svarUpAbhyAm saMghAtAt janyate_anala: |
>>
>> मनस् तद् घनताम् प्राप्य ततो भावयति क्षणात् ॥४।४४।१९॥
>>
>> mana: tad_ghanatAm prApya tata: bhAvayati kSaNAt ||4|44|19||
>>
>> .
>>
>> *blow/contest/collection*.At janyate anala.*fire/fireGod*: manas*.Mind*
>> tat.*it/he/that* ghana.tA.*ness*.m praapya tatas.*from.that/therefore*
>> bhAvay.*cause.to.be <http://cause.to.be>*.ati kSaNAt
>> *.at.once/in.a.moment*
>> .
>>
>> sparza
>>
>> svarUpa
>>
>> janyate
>>
>> ghana
>>
>> ghanatA
>>
>> prApya
>>
>> .
>>
>> *m.19 With the mutual impacting of sound and touch forms, fire is
>> generated. When it gets dense and solid, it (the fire) brightly shines.
>>
>> *sv.19. It intends to experience touch; air is created.
>>
>> *vlm.19. It thinks then on the vibrations of air, which are the objects
>> of feeling, through the porous skin and the mind; and is moved by the
>> thoughts of air and wind to assume that form, which is invisible to the
>> naked eye.
>>
>>
>>
>> प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
>>
>> prAkAzyam amala.Alokam Aloka: tena vardhate |
>>
>> मनस् तावद्.गुण.गतम् रस.तन्मात्र.वेदनम् ॥४।४४।२०॥
>>
>> mana: tAvat.guNa.gatam rasa.tat.mAtra.vedanam ||4|44|20||
>>
>> .
>>
>> *thereby/therewith* vardhate manas*.Mind* taavat guNa.gata*.having.gone*.m
>> rasa.tanmaatra.vedana.*knowing*.m
>>
>> bhUta.hRt.padma=SaTpadam –
>>
>>
>> tasmin* t*u tIvra.samvegAt
>> bhAvayad_bhAsvaram vapu:
>>
>> .
>>
>> *m.24 This (body) is called ‘puryastakam’. This is like a bee in the
>> lotus of heart (of Siva). In this the mind nourishes feverish quiverings.
>>
>> *vlm.24. This is called the spiritual body (lingasarīra),"the embodying
>> octuple, which is situated as the bee in the pericarp of the lotus.like
>> heart, and which gives growth to the outer body by its inner working (as
>> the inner seed grows the outer tree).
>>
>> *sv. This body it regards as gross, physical and material, and so it
>> becomes.
>>
>>
>>
>> स्थूलताम् एति पाकेन मनः बिल्व.फलम् यथा ।
>>
>> sthUlatAm eti pAkena mana: bilva.phalam yathA |
>>
>> मूषा.स्थ.द्रुत.हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
>>
>> mUSA.stha.druta.hema.Abham sphuritam vimala.ambare ||4|44|25||
>>
>> .
>>
>> sthUlatAm eti
>>
>>
>> *= *pAkena mano bilva.phalam yathA – *as a bilva fruit by cooking, so
>> manas.Mind *= mUSA.stha.druta.hema.Abham – *as bright as gold flowing
>> from the crucible *= sphuritam vimala.ambare – *it sparkles in the pure
>> spacious sky*
>>
>> *.*
>> *m.25 These feverish vibrations get dense when ripe. It is like a ripe
>> bilwa fruit. Then like molten gold this dense thing shines as subtle and
>> gross bodies.
>>
>> *vlm.25. It is thickened by the action of the heart of its internal
>> process of calefaction, like the bel fruit or woodapple. And the outer body
>> receives the qualities of the inner mind, as the jewel shines with the
>> lustre of the little particle of gold, which is infused in the melted state
>> of the metal in the crucible.
>>
>> #mUSA – m./f(.A and #mUSI) . a rat , mouse, paJcat.; a crucible, mArkp.,
>> kull.
>>
>> yathA – *as a bilva fruit by cooking, so manas.Mind *=
>> mUSA.stha.druta.hema.Abham – *as bright as gold flowing from the
>> crucible *= sphuritam vimala.ambare – *it sparkles in the pure spacious
>> sky.*
>>
>>
>>
>>
>> saMnivezam upAdatte tat.teja: sva.svabhAvata: |
>>
>> तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज.मये पुनः ॥४।४४।२६॥
>>
>> tasmin sva.saMniveze ca teja:puJja.maye puna: ||4|44|26||
>>
>> .
>>
>> saMnivezam upAdatte tat.teja: –
>>
>>
>> = sva.svabhAvata: –
>>
>> *of the nature of itself *
>>
>> *= *tasmin_sva.saMniveze ca –
>>
>> *and its own form in That *+ teja:.puJja.maye puna: –
>>
>> *is again a multitude of illumined forms*
>>
>> *.*
>> sva.svabhAvata: – *of the nature of itself = *tasmin_sva.saMniveze ca – *and
>> its own form in That *+ teja:.puJja.maye puna: – *is again a multitude
>> of illumined forms.*
>>
>>
>>
>>
>> bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
>>
>> ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
>>
>> Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
>>
>> .
>>
>> bhajate bhAvanAm sphArAm
>>
>> nizcitAm
>>
>>
>> *the outspread sky *
>>
>> Urdhvam *– *
>>
>> *above *
>>
>> ziras *– is the head *
>>
>> pITha.mayIm
>>
>> adhas *– below *
>>
>> pAdamayIm tathA – *thus the foothold*
>>
>> .
>>
>> .AB. ... AtatAmbar*Am *vyAptAkAz*Am *bhUyasIm iti yAvat | tatra kramAc
>>
>> *m.27 This mind spreads its ideations and fancies far and wide across
>> space. At the top is head and at the bottom are feet.
>>
>> *vlm.27. Its thoughts of upside and below, lifts and lowers its head and
>> feet upward and down.ward; and its thought of both sides, extends its two
>> arms to the right and left.
>>
>> *sv. This body it regards as gross, physical and material, and so it
>> becomes.
>>
>>
>>
>> पार्श्वयोर् हस्त.संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
>>
>> pArzvayo: hasta.saMsthAnAm madhye ca_udara.dharmiNIm |
>>
>> प्रकट.अवयवो बालो ज्वाला.माला.अमल.आकृतिः ॥४।४४।२८॥
>>
>> prakaTa.avayava: bAla: jvAlA.mAlA.amala.AkRti: ||4|44|28||
>>
>> .
>>
>> ca_udara.dharmiNIm *– in the middle too are the innards . *
>>
>> prakaTa.avayava: bAlo
>>
>> jvAlAmAlAmalAkRti:
>>
>> *. *
>> *m.28 On the sides are hands. In the middle is the stomach. Mind
>> manifests limbs according to its desires and wills.
>>
>> *vlm.28. Its thoughts of the backward and forward, places its back
>> behind, and its breast and belly before it; and the hairs on the head and
>> fingers of the hands, are as the filaments and twigs of trees.
>>
>> *sv. This body it regards as gross, physical and material, and so it
>> becomes.
>>
>>
>>
>> मनोरथ.वश.उपात्त.वपुस् तिष्ठत्य्_असाव्_अथ ।
>>
>> manoratha.vaza.upAtta.vapu: tiSThati_asau_atha |
>>
>> एवम् स्व.वासना.वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
>>
>> evam sva.vAsanA.vezAt kalita.aGga: mana:muni: ||4|44|29||
>>
>> .
>>
>>
>> tiSThati asau_atha *. remaining this here . *
>>
>> evam sva.vAsanA.vezAt . *so perforce of own Imprint . *
>> kalita.aGga: mano.muni:
>>
>> .
>>
>> *m.29 Thus a body is made (and thus shine Brahma). The sage of mind
>> acquires a body engrossed inits own tendencies and deep memories (vāsanas).
>>
>> *vlm.29. In this manner did brahmA, who is called a muni or mental being,
>> from his having sprung from the mind of Brahma, produced the several parts
>> of his body, according to his thoughts of their usefulness to it.
>>
>>
>>
>> नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
>>
>> nayati_upacayam deham sva.svabhAvam Rtu: yathA |
>>
>> कालेन स्फुटताम् एति भवत्य्_अमल.विग्रहः ॥४।४४।३०॥
>>
>> kAlena sphuTatAm eti bhavati_amala.vigraha: ||4|44|30||
>>
>> .
>>
>> nayati_upacayam deham –
>>
>>
>> sva.svabhAvam Rtu*: *yathA –
>>
>> *as in its own proper season *
>>
>> kAlena sphuTatAm eti –
>>
>> *with time it comes.to <http://comes.to> expansion*
>>
>> bhavati_amala.vigraha: .
>>
>> *becoming free of impurity. *
>> *m.30 Thus mind leads into a body which is a personification of its own
>> nature. In time it gets a clear identity and becomes a pure body (Brahma).
>>
>> *sv.29.30 This cosmic person is the Brahma.
>>
>> *vlm.30. He brought the body and its limbs to compactness, as the seasons
>> bring their fruits and grains to perfection. Thus is every thing perfected
>> in time, and all beings have their beautiful bodies and figures.
>>
>> #ci . #upaci . #upacaya: . quantity, heap; elevation, excess; increase,
>> benefit; (upacayam >kR, to promote or advance the prosperity of, help,
>> assist). – #anupacaya . not the above. — y2012.016 — #upacayApacayau –
>> upacaya.#apacaya . m. du. . prosperity and decay, rise and fall —
>>
>>
>>
>> बुद्धि.सत्त्व.बल.उत्साह.विज्ञान.ऐश्वर्य.संस्थितः ।
>>
>> buddhi.sattva.bala.utsAha.vijJAna.aizvarya.saMsthita: |
>>
>> स एव भगवान् ब्रह्मा सर्व.लोक.पितामहः ॥४।४४।३१॥
>>
>> sa* eva bhagavAn brahmA sarva.loka.pitAmaha: ||4|44|31||
>>
>> द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
>>
>> dravat.kanaka.saMkAza: paramAkAza.sambhava: |
>>
>> यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
>>
>> yathA_asau paramAkAze tiSThati_apara.rUpavAn ||4|44|32||
>>
>>
>>
>> realized Intellect*
>>
>> *he is the Lord Brahmâ*
>>
>> *the Grandfather of all the worlds*
>>
>> *appearing like molten gold in absolute Space*
>>
>> *as this*
>>
>> *in absolute Space assuming a different form*
>>
>> *.*
>> *m.31 It is prosperously endowed with intelligence, discrimination,
>> strength, zeal and energy and gnosis. It then is He the great Bhagawan
>> Brahma, the grand father, the ancient one, of all the worlds.*m.32 He
>> shines like molten gold, the one born of the great ether. He abides in that
>> Supreme ether with his perfect form.
>>
>> *vlm.31. He, the lord brahmA was the progenitor of all beings, and
>> fraught with the qualities of strength and understanding, activity, dignity
>> and knowledge. *vlm.32. Being begotten by the vacuous Brahma, he resides in
>> the lap of vacuity; and is of the form of melted gold, like every other
>> luminous body in the heavens.
>>
>> sa* eva bhagavAn_brahmA – *he is indeed the Lord brahmA =*
>> sarva.loka.pitAmaha: – *the Grandfather of all the worlds. *ravat.kanaka.saMkAza:
>> – *like molten gold *= paramAkAza.sambhava: *– appearing in absolute
>> Space =* yathA asau paramAkAze *– as this in absolute Space = *tiSThati_apara.rUpavAn
>> *– assumes a different form. *
>>
>>
>> जनयत्य्_आत्मनो मोहम् आत्म.स्थम् चित्त.लीलया ।
>>
>> janayati_Atmana: moham Atma.stham citta.lIlayA |
>>
>> कदाचित् केवलम् व्योम परमम् पार.वर्जितम् ॥४।४४।३३॥
>>
>> kadAcit kevalam vyoma paramam pAra.varjitam ||4|44|33||
>>
>> .
>>
>>
>> *set in the self by the play of Affective mind*
>>
>> *wherever the wholly spacious sky is absolutely limitless*
>>
>> *. *
>>
>> **vlm.33. Though situated in the Supreme, yet the mind of brahmA is
>> having no beginning, middle nor end, like its source. *
>>
>> Atma.stham citta.lIlayA *. set in the self by the play of Affection + *kadAcit
>> kevalam vyoma . *whenever wholly the spacious sky . *paramam . *absolute
>> . *pAra.varjitam . *without limit/another.shore*
>>
>>
>> अन्=आदि.मध्य.पर्यन्तम् कदाचिद् अमलम् पयः ।
>>
>> an=Adi.madhya.paryantam kadAcit amalam paya: |
>>
>> कदाचित् कल्प.काल.अग्नि.ज्वाला.भास्वरम् अण्डकम् ॥४।४४।३४॥
>>
>> kadAcit kalpa.kAla.agni.jvAlA.bhAsvaram aNDakam ||4|44|34||
>>
>> .
>>
>> kadAcit amalam paya: *. somewhen immaculate water . *
>>
>> kadAcit – *somewhen . *
>> kalpa.kAlAgni.jvAlA.bhAsvaram aNDakam
>>
>> .
>>
>> *m.33.36. He creates in himself delusion as a sport or dalliance of the
>> mind. He creates the infinite sky and space, infinite oceans of water. ...
>>
>> *vlm.34. Sometimes the lord thinks himself, as identic with the waters
>> which existed before creation in his mind; and at another as the mundane
>> egg, which was as bright as the fire of universal destruction (see Manu I).
>>
>> *sv.33.34.35.36 He first arose in the infinite consciousness: but
>> apparently overcome by self.limitation and forgetfulness of the infinite
>> nature, as in foetal sleep, he identifies himself with the body, fueled and
>> maintained by the life.force (prana) and composed of material substances.
>>
>>
>>
>> कदाचित् काननम् कार्ष्ण्यम् कालम् कमल.कुड्मलम् ।
>>
>> kadAcit kAnanam kArSNyam kAlam kamala.kuDmalam |
>>
>> अन्यान्य्_अन्यान्य्_अनेकानि प्रति.जन्म.अवधिः प्रभुः ॥४।४४।३५॥
>>
>> anyAni_anyAni_anekAni prati.janma.avadhi: prabhu: ||4|44|35||
>>
>> .
>>
>>
>> *jJAna Wisdom, with happiness *
>>
>> *unremembered, emerging from *
>>
>> *the dark Sleep of the womb, at last *
>>
>> *his body sees the light of day. *
>>
>> *
>>
>> avatIrNa:* t*adA – Then having crossed.over .
>> ajJAnAt tathA eva – then too, from the lack of #jJAna Wisdom .
>>
>> sukham asmRtam – happiness unrermembered .
>>
>> garbha.nidrA.vyapagame – emerging from the dark Sleep of the womb – ndrA
>> = dreamless Sleep .
>>
>> vapu: pazyati bhAsvaram – his body sees the light of day
>>
>> .
>>
>> *m.37 Descending into ignorance, he loses the memory of divine happiness.
>> Emerging out of the sleep in the womb (of consciousness), he sees his own
>> body of light.
>>
>> *vlm.37. When brahmA was first begotten, he remained in his happy state
>> of insensibility and forgetfulness (of his former existence); but being
>> delivered from his torpor in the womb, he came to see the light. (I. e. He
>> saw the light of heaven, after his delivery from the darkness of the womb).
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> प्राण.अपान.प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
>>
>> prANa.apAna.pravAha.ADhyam dravyai: iva vinirmitam |
>>
>> रोम.कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
>>
>> roma.koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
>>
>> .
>>
>> prANa.apAna.pravAha.ADhyam
>>
>>
>> roma.koTibhi*: *AkIrNam
>> dvAtriMzad.dazanAnvitam
>>
>> .
>>
>> #damz #dazana: – a tooth . Mbh.; a bite – vAtsyAy. –
>>
>> *m.38.44. This body is nourished by the vital airs and breathing. It is
>> made of the material elements. It is full of hairs and has thirty two
>> teeth. ...
>>
>> *vlm.38.39. He took a corporeal body, with its breathings and
>> respirations (pranapana); it was covered with pores of hair, and furnished
>> with gums of two and thirty teeth. It had the three pots of the thighs,
>> backbone, and bones, standing on the feet below; with the five air, five
>> partitions, nine cavities, and a smooth skin covering all the limbs. (The
>> five airs are pranapana &c. The five partitions are, the head, the legs,
>> the breast, belly and the hands).
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> त्रि.स्थूणम् पञ्च.दैवत्यम् अधश् चरण.लाञ्छितम् ।
>>
>> tri.sthUNam paJca.daivatyam adha: caraNa.lAJchitam |
>>
>> पञ्च.भागम् नव.द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
>>
>> paJca.bhAgam nava.dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
>>
>> .
>>
>>
>> #* #*sthUNa* . m. N. of a son of vizvAmitra • (#.I) f. uncultivated land
>> • (#.am) n. a post, pillar • #*sthUNA* . f. the post or pillar or beam
>>
>>
>> adhaz.caraNa.lAJchitam *+ *
>>
>> paJca.bhAgam
>>
>> nava.dvAram
>>
>> tvag.lepam
>>
>> asRNa.aGgakam *. *
>> dvi.stanam – two nipples .
>>
>> dvy.akSam – two eyes .
>>
>>
>> *vlm.40. It is accompanied by twice ten fingers and their nails on them;
>> and with a couple of arms and palms and two or more hands and eyes: (in the
>> cases of gods and giants).
>>
>> *m.38.44. ... It has five parts and nine openings, skin, twenty fingers
>> and twenty nails. It has two shoulders, two breasts, two eyes. ...
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> नीडम् चित्तविहङ्गस्य नीडम् मन्मथ.भोगिनः ।
>>
>> nIDam citta.vihaGgasya nIDam manmatha.bhogina: |
>>
>> तृष्णा.पिशाच्या निलयम् जीव.केसरि.कन्दरम् ॥४।४४।४१॥
>>
>> tRSNA.pizAcyA nilayam jIva.kesari.kandaram ||4|44|41||
>>
>> .
>>
>>
>> tRSNApizAcyA nilayam jIva.kesari.kandaram *. *
>> *vlm.41. The body is the nest of the bird of the mind, and it is hole of
>> the snake of lust; it is the cave of the goblin of greediness, and the den
>> of the lion of life.
>>
>> *m.38.44. ...It has two shoulders, two breasts, two eyes. It is a nest
>> for the bird called ‘sense mind’. It is harbouring a serpent called cupid.
>> It houses a ghoul called desire. It is a cave for a lion called ‘Siva’. ...
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> अभिमान.गज.आलानम् मानस.अम्भोज.शोभितम् ।
>>
>> abhimAna.gaja.AlAnam mAnasa.ambhoja.zobhitam |
>>
>> अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
>>
>> atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
>>
>> .
>>
>>
>> .
>>
>> *vlm.42. It is a chain at the feet of the elephant of pride, and a lake
>> of the lotuses of our desire; The lord brahmA looked upon his handsome
>> body, and saw it was good.
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> चिन्तयाम्.आस भगवांस् त्रिकाल.अमल.दर्शनः ।
>>
>> cintayAm.Asa bhagavAn trikAla.amala.darzana: |
>>
>> अस्मिन्न्_आकाश.कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
>>
>> asmin AkAza.kuhare tate madhupala.AJchite ||4|44|43||
>>
>> .
>>
>> trikAla.amala.darzana: asmin.n_akAza.kuhare tate madhupala.AJchita.e
>>
>> .
>>
>> *vlm.43. Then the lord thought in himself, from his view of the three
>> times of the past, present and future, and from his sight of the vault of
>> heaven, with a dark mist as a group of flying locusts.
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>> vasanta: – *in spring – *
>>
>> devAn AdAya saMstutAn *= *
>>
>> lIlayA kalpayAm.Asa* – *in sport he conceived . *
>>
>> prajA: – *creatures . *
>>
>> citra.saMkalpa.jA: – *wonderful.conception.born *
>>
>> *. *
>> *m.46 Brahma then structured the vedas like spring which designs
>> beautiful flowers. He then created a variety of beings for his own sportive
>> delight.
>>
>> *vlm.46. He produced the holy Vedas as the spring does its flowers; and
>> formed with ease all varieties of creatures from their archetypes in his
>> mind.
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>> #saMstuta a. praised or hymned together ts.; praised, celebrated,
>> extolled pur.; counted together (as one Stotra), reckoned together; equal
>> to, passing for (instr. or comp.) bhp.; acquainted familiar, intimate
>> rAjat.; <.tva> n. the being praised together chup.; <.prAya> a. for the
>> most part lauded or hymned together, associated in hymns MW.
>>
>>
>>
>> नानाचार.समाचारम् गन्धर्व.नगरे यथा ।
>>
>> nAnA.AcAra.samAcAram gandharva.nagare yathA |
>>
>> तासाम् स्वर्ग.अपवर्ग.अर्थम् धर्म.काम.अर्थ.सिद्धये ॥४।४४।४७॥
>>
>> tAsAm svarga.apavarga.artham dharma.kAma.artha.siddhaye ||4|44|47||
>>
>> .
>>
>> nAna.AcAra=samAcAram .
>>
>>
>> tAsAm *. of/for them . *
>>
>> svarga/*apavarga*.artham .
>> dharma/kAma.artha.siddhaye .
>>
>> #apavarga
>>
>>
>>
>> *m.47 He then designed laws and behavioral structures and rules for
>> realizing the purposes and desires (of those beings).
>>
>> *vlm.47. He set them in their various laws and customs, as he saw them in
>> the city of his mind, for the purpose of their temporal and spiritual
>> welfare.
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
>>
>> anantAni vicitrANi zAstrANi sam.akalpayat |
>>
>> दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
>>
>> dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
>>
>> .
>>
>>
>> dRSTi: evam iyam *, = *
>>
>> *Ra'ma*, .
>>
>> sarge_asmin sthitim AgatA *. *
>> *m.48.49. O Rāma, he wrote a variety of scriptures. All this exuberance
>> of beauty of this creation is because of the mind that attained the Brahma
>> state, O Rāma, only a mind that has taken the form of Brahma has designed
>> all this creation.
>>
>> *vlm.48. He thought upon the innumerable varieties of Saastras which had
>> existed before, and all of which came to exist on earth in their visible
>> forms, from their prototypes in his eternal mind; like the flowers
>> springing from the womb of the vernal season.
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self.limitation.
>>
>>
>>
>> विविध.विरचनैः क्रिया.विलासैः
>>
>> vividha.viracanai: kriyA.vilAsai:
>>
>> कमल.ज.रूप=धरेण चेतसैव ।
>>
>> kamala.ja.rUpa=dhareNa cetasA_eva |
>>
>> रघु.सुत परिकल्पनेन नीता
>>
>> raghu.suta parikalpanena nItA
>>
>> स्थितिम् अतुलाम् जगति_इह सर्ग.लक्ष्मीः ॥४।४४।४९॥
>>
>> sthitim atulAm jagati_iha sarga.lakSmI: ||4|44|49||
>>
>> .
>>
>> kriyaa.vilaasa*.s.*i: kamala.ja.*born*.rUpa*.form/shape/color*.dhara.
>> *support*.eNa cetas.A eva*.indeed/even/so*, *son of Raghu,*
>> parikalpana.ena niita.A sthiti*.state/status/situation*.m atula.Am *whin
>> the* jagat.going\*world*.i iha*.here* sarga.lakSmI*:*
>>
>> *. *
>> vividha
>>
>> kriyA
>>
>> vilAsa
>>
>> kamala
>>
>> cetas
>>
>> parikalpana
>>
>> nIta
>>
>> atula
>>
>> sarga
>>
>>
>> *. *
>> *m.48-49. O Rāma, he wrote a variety of scriptures. All this exuberance
>> of beauty of this creation is because of the mind that attained the Brahma
>> state, O Rāma, only a mind that has taken the form of Brahma has designed
>> all this creation.
>>
>> *vlm.49. Thus O Raama! did brahmA take upon him the form of the
>> lotus-born, and create by his activity, all the different creatures upon
>> their models existent in his mind, which took their various forms in the
>> visible world at his will. (So the Sufi and Platonic doctrine of the
>> phenomenal, as a copy of the noumena, or the suari zahiri as but a shadow
>> of the suvari manavi or catini. See Allami).
>>
>> *sv. When he begins to enquire into his origin, his true nature is
>> revealed to him; and he is liberated from self-limitation.
>>
>>
>>
>>
>>
>> .
>>
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>> next Canto:
>>
>> FM4045 APPARENT REALITY 2.JA01-02 .z51
>>
>>
>> https://www.dropbox.com/s/f4oprlvn4xzxd3k/fm4045%202.ja01-02%20Apparent%20Reality%20.z51.docx?dl=0
>>
>> FM.4.30-FM.4.62 comp.
>>
>>
>> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
>>
>>
>>
>> +++
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>> On Mon, Dec 30, 2019 at 8:27 AM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> fm4044 1.dc30-31 Evolution of brahmA .z49
>>>
>>>
>>> https://www.dropbox.com/s/41o4qerp79v8ndt/fm4044%201.dc30-31%20Evolution%20of%20brahmA%20.z49.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> Canto 4.44
>>>
>>>
>>>
>>> *The Evolution of Brahmâ*
>>>
>>>
>>>
>>> *Râma said—*
>>> 4.44.1
>>>
>>> क्रमेणानेन येनाप्ता जीवने स्थितिरात्मनः । स कथं भगवन्देहं
>>> समाधत्तेऽस्थिपञ्जरम् ॥४।४४।१॥
>>>
>>> क्रमेण_अनेन येन_आप्ता जीवने स्थितिर् आत्मनः ।
>>>
>>> krameNa_anena yena_AptA* jIvane sthiti:_Atmana: |
>>>
>>> स कथम् भगवन् देहम् समाधत्ते ऽस्थि-पञ्जरम् ॥४।४४।१॥
>>>
>>> sa* katham bhagavan deham samAdhatte_asthi-paJjaram ||4|44|1||
>>>
>>> .
>>>
>>> krameNa anena
>>>
>>> got, while living, the state of Self *- sa* katham bhagavan_deham
>>> samAdhatte = *how does this body, Lord, assume it, *= asthi-paJjaram – *being
>>> a cage of bones.*
>>> *vlm. "I understand now how the particles of the Divine Spirit, take the
>>> forms of the living souls; but I cannot conceive how it assumes the
>>> corporeal body composed of bones and ribs.
>>>
>>> by which is got, while living, the state of Self *- sa* katham
>>> bhagavan_deham samAdhatte = *how does this body, Lord, assume it, *=
>>> asthi-paJjaram – *being a cage of bones.*
>>>
>>>
>>>
>>> *Vasishtha said—*
>>> 02
>>>
>>> पूर्वमेव मया प्रोक्तं राम किं नावबुध्यसे । पूर्वापरविचारार्हा शेमुषी क्व
>>> गता तव ॥४।४४।२॥
>>>
>>> पूर्वम् एव मया प्रोक्तम् राम किम् न_अवबुध्यसे ।
>>>
>>> pUrvam eva mayA proktam rAma kim na_avabudhyase |
>>>
>>> पूर्वापर-विचार.आर्हा शेमुषी क्व गता तव ॥४।४४।२॥
>>>
>>> pUrvApara-vicAra.ArhA zemuSI kva gatA tava ||4|44|2||
>>>
>>> .
>>>
>>>
>>> *kim* na avabudhyase – why don't you understand/realize it?
>>> pUrvApara-vicAra.arhA zemuSI – Your quest for peace ought to be thorough
>>> – from top to bottom -
>>>
>>> kva gatA tava - where has it got you?
>>>
>>> *m. O Rāma, I have already elaborated earlier on this. You are still not
>>> appreciating and comprehending the teaching. What happened to your
>>> intelligence which is capable of logical understanding?
>>>
>>> *vlm. "Why don't you know it Raama, when I have explained it to you
>>> before? Where have you lost your deductive reasoning of arriving to the
>>> conclusion from those premises.
>>>
>>> – It has already been said by me, Râma, - *kim* na avabudhyase – why
>>> for peace ought to be thorough – from top to bottom - kva gatA tava - where
>>> has it got you?
>>>
>>>
>>>
>>> 03
>>>
>>> यदिदं हि शरीरादि जगत्स्थावरजङ्गमम् । आभासमात्रमेवैतदसत्स्वप्नमिवोत्थितम्
>>> ॥४।४४।३॥
>>>
>>> यद् इदम् हि शरीर+आदि जगत्-स्थावर-जङ्गमम् ।
>>>
>>> yat idam hi zarIra+Adi jagat-sthAvara-jaGgamam |
>>>
>>> आभास-मात्रम् एव_एतत् असत् स्वप्नम् इव_उत्थितम् ॥४।४४।३॥
>>>
>>> AbhAsa-mAtram eva_etat asat svapnam iva_utthitam ||4|44|3||
>>>
>>> .
>>>
>>>
>>> jagat-sthAvara-jaGgamam *– the world still & moving *
>>>
>>> AbhAsa-mAtram eva etat - *a projected matrix merely is this*
>>>
>>> asat – *unreal*
>>>
>>> svapnam iva utthitam - *arisen like a dream*.
>>> *m.3 This world of movables and immovables is a mere reflection (of the
>>> Absolute). It is like a dream, non-existent.
>>>
>>> *vlm.3. All these corporeal bodies in the world, and all these moving
>>> and unmoving persons and things, are but false representations, rising
>>> before us as the visions in our dreams.
>>>
>>> x
>>>
>>> rs 01 vs 02 03
>>>
>>>
>>>
>>> 04
>>>
>>> दीर्घस्वप्नो हायं राम मिथ्यैवानघ दृश्यते । द्विचन्द्रविभ्रमाकारं
>>> भ्रमान्तर्भ्रान्तशैलवम् ॥४।४४।४॥
>>>
>>> दीर्घ-स्वप्नो हा_अयम् राम मिथ्या_एव_अनघ दृश्यते ।
>>>
>>> dIrgha-svapna: hA_ayam rAma mithyA_eva_anagha dRzyate |
>>>
>>> द्विचन्द्र-विभ्रम.आकारम् भ्रम.अन्तर्-भ्रान्त-शैलवम् ॥४।४४।४॥
>>>
>>> dvicandra-vibhrama.AkAram bhrama.antar-bhrAnta-zailavam ||4|44|4||
>>>
>>> .
>>>
>>>
>>> mithyA eva anagha dRzyate – *and a falsity, dear boy,* -
>>> dvicandra-vibhrama.AkAram
>>>
>>> brahmAntar-bhrAnta-zailavam -
>>>
>>> *m. ... It is like two moons, a mere delusion.
>>>
>>> *vlm.4. The phenomenal world differs only in its being but a longer and
>>> more delusive dream; it is as the sight of the double moon by optical
>>> deception, and of a mountain in the delusion of darkness.
>>>
>>> *sv.1-2-3-4 VASISTHA continued: However, all this creation takes place
>>> only as in a dream. This creation is not real; it merely appears to be so.
>>>
>>>
>>>
>>> 05
>>>
>>> प्रशान्ताज्ञाननिद्रस्तु नूनं गलितभावनः । प्रबुद्धचेताः संसारस्वप्नं
>>> पश्यन्न पश्यति ॥४।४४।५॥
>>>
>>> प्रशान्त.अज्ञान-निद्रस् तु नूनम् गलित-भावनः ।
>>>
>>> prazAnta.ajJAna-nidra:_tu nUnam galita-bhAvana: |
>>>
>>> प्रबुद्ध-चेताः संसार-स्वप्नम् पश्यन् न पश्यति ॥४।४४।५॥
>>>
>>> prabuddha-cetA: saMsAra-svapnam pazyan na pazyati ||4|44|5||
>>>
>>> .
>>>
>>> nUnam galita-bhAvana: - so #bhAvana Feeling has trickled.away – a
>>> favorite metaphor in YV, of water in a leaky vessel. -
>>>
>>> prabuddha-cetA: - awakened by chetas.Awareness/Affection -
>>>
>>> saMsAra-svapnam pazyan - seeing the #saMsAra - na pazyati - he does not
>>> see – negativing the old tag-line, "ya: pazyati sa* pazyati".
>>>
>>> प्रशान्त.अज्ञान-निद्रः_तु But sleeping when ignorance is subdued
>>>
>>> so #bhAvana Feeling has trickled.away.
>>>
>>> The awakened #cetas Awareness/Affection, though seeing the #saMsAra,
>>> does not see at.all.
>>>
>>> *sv.5. He who has eradicated ignorance totally and in whom every form of
>>> conditioning has ceased is a liberated sage....
>>>
>>> *m.5 One in whom the sleep of ignorance has slipped out and in whom the
>>> musings about the mutable world have subsided, he is an awakened mind. Even
>>> though he sees the world, it is as if he has not seen it. (he is not aware
>>> of it).
>>>
>>> *sv.5. He who has eradicated ignorance totally and in whom every form of
>>> conditioning has ceased is a liberated sage: though he seems to be aware of
>>> this dream known as world-appearance, in reality he does not see it as the
>>> world.
>>>
>>> *vlm.5. The enlightened mind which is cleared of its drowsiness of
>>> ignorance, and is freed from the fetters of its desire, views the world to
>>> be no more than a dream.
>>>
>>> zgl#tt. bhAvanA - conception, feeling, imagination, meditation
>>> idea about)_mbh.&c; •• -f.n.- (in logic) that cause of memory which arises
>>> "I"‑dentity = *kalpana, <aham-bhAvanam eva Ahu: kalpanam kalpanA-vida: |
>>> svapnAdAv eva bhAvanA ||4|44|> y3008.011. • feeling of devotion, faith in
>>> (tasmin)
>>> <nahi kazcit kRtair artho nAkRtair apy abhAvanAt> y2019.025 —
>>>
>>>
>>>
>>> 06
>>>
>>> स्वभावकल्पितो राम जीवानां सर्वदैव हि । आमोक्षपदसम्प्राप्ति
>>> संसारोऽस्त्यात्मनोऽन्तरे ॥४।४४।६॥
>>>
>>> स्व.भाव-कल्पितो राम जीवानाम् सर्वदा_एव हि ।
>>>
>>> sva.bhAva-kalpita:_rAma jIvAnAm sarvadA_eva hi |
>>>
>>> आ-मोक्ष.पद=सम्प्राप्ति संसारो ऽस्त्य्_आत्मनो ऽन्तरे ॥४।४४।६॥
>>>
>>> A-mokSa.pada=samprApti saMsAra:_asti_Atmana:_antare ||4|44|6||
>>>
>>> .
>>>
>>> * स्व.भाव-कल्पितः The conception of own-nature, राम #rAma, जीवानाम् for
>>> the living #jIva-s, सर्वदा_एव हि since it is always so आ-मोक्ष.पद=
>>>
>>> *just like the fruit in the blossom,*
>>>
>>> *so is the imaginary form of Body in its Mind*
>>>
>>> *.*
>>> *sv. In every jIva, therefore, the body exists potentially — not in all
>>> its physical substantiality,
>>>
>>> but as a thought and as an intention.
>>>
>>>
>>>
>>> 09
>>>
>>> बहुरूपतया राम यतोऽस्त्येकतमः स्फुटः । स एव प्रतिभासोऽस्य मनसः किल जायते
>>> ॥४।४४।९॥
>>>
>>> बहु.रूपतया राम यतो ऽस्त्य्_एकतमः स्फुटः ।
>>>
>>> bahu.rUpatayA rAma yata:_asti_ekatama: sphuTa: |
>>>
>>> स एव प्रतिभासो ऽस्य मनसः किल जायते ॥४।४४।९॥
>>>
>>> sa* eva pratibhAsa:_asya manasa: kila jAyate ||4|44|9||
>>>
>>> .
>>>
>>> bahu.rUpatayA –
>>>
>>>
>>> *- *yata: -
>>>
>>> *having come*
>>>
>>> = asti –
>>>
>>> *is *
>>>
>>> ekatama: sphuTa: *+ *
>>>
>>> sa* eva pratibhAsa: - *it is only pratibhAsa.Projection* =
>>>
>>> asya manasa: kila jAyate *– so born of Mind. *
>>> *vlm.9 As the ever-changing form of the chameleon exhibits only a
>>> particular color at a time, so the ever-varying mind shows only the form
>>> that is prominent in its thought for the time being.
>>>
>>> x
>>>
>>> 07 08 09
>>>
>>>
>>>
>>> 10
>>>
>>> स एवाशु भवत्येतद्मृत्पिण्डो घटकोपमः । आदिसर्गे पुरा कायः प्रतिभासोऽस्य
>>> चोत्तमः ॥४।४४।१०॥
>>>
>>> स एव_आशु भवत्य्_एतद् मृत्-पिण्डो घटक.उपमः ।
>>>
>>> sa* eva_Azu bhavati_etat mRt-piNDa:_ghaTaka.upama: |
>>>
>>> आदि-सर्गे पुरा कायः प्रतिभासो ऽस्य च_उत्तमः ॥४।४४।१०॥
>>>
>>> Adi-sarge purA kAya: pratibhAsa:_asya ca_uttama: ||4|44|10||
>>>
>>> .
>>>
>>>
>>> etan mRt-piNDa: – *this lump of mud - *
>>>
>>> ghaTaka.upama: – *like a sort-of pot - *
>>>
>>> Adi-sarge purA kAya:
>>>
>>> pratibhAs*a:_a*sya ca uttama: .
>>> *m.10 In the first creation the best of reflections will be born as a
>>> body. This is of good characteristics like a pot made out (well prepared)
>>> mud.
>>>
>>> *vlm.10. The same thought assumes a visible form, as the clay takes the
>>> form of a pot; and the good thoughts and actions of the prior state of
>>> life, serve to give the soul a goodly form in its next birth on earth.
>>>
>>> *sv. In every jiva, therefore, the body exists potentially — not in all
>>> its physical substantiality, but as a thought and as an intention.
>>>
>>>
>>>
>>> 11-12a
>>>
>>> यस्मादेष विभुः ब्रह्मा पद्मकोशगृहस्थितः । तत्संकल्पक्रमेणैव ततः
>>> स्थितिमुपागता ॥४।४४।११॥
>>>
>>> इयं सृष्टिरपर्यन्ता मायैव घनमायया ।
>>>
>>> यस्माद् एष विभुर् ब्रह्मा पद्म-कोश-गृह-स्थितः ।
>>>
>>> yasmAt eSa* vibhu: brahmA padma-koza-gRha-sthita: |
>>>
>>> तत् संकल्प-क्रमेण_एव ततः स्थितिम् उपागता ॥४।४४।११॥
>>>
>>> tat saMkalpa-krameNa_eva tata: sthitim upAgatA ||4|44|11||
>>>
>>> इयम् सृष्टिर् अपर्यन्ता माया_इव घन.मायया ।
>>>
>>> iyam sRSTi: aparyantA mAyA_iva ghana.mAyayA |
>>>
>>> .
>>>
>>> yasmAt
>>>
>>>
>>> padma-koza-gRha-sthita: *+ *
>>>
>>> tat saMkalpa-krameNa_eva - *according.with that very conception *=
>>>
>>> tata: sthitim upAgatA *- to its state having approached + *
>>>
>>> iyam sRSTi: - *this emergence* =
>>>
>>> aparyantA - *unlimited* =
>>> mAyA iva ghana-mAyayA .
>>>
>>> *vlm.11. We see the mighty lotus-born brahmA situated in the cell of
>>> that flower, and find it to be the effect of the good thoughts he had in
>>> his mind.
>>>
>>> *sv. In every jiva, therefore, the body exists potentially — not in all
>>> its physical substantiality, but as a thought and as an intention.
>>>
>>>
>>> x
>>>
>>>
>>>
>>> *Râma said—*
>>>
>>>
>>> 12b-13a
>>>
>>> rr
>>>
>>> जीवो मनोपदं प्राप्य वैरिञ्चं पदमागतः ॥४।४४।१२॥
>>>
>>> यथा ब्रह्मंस्तथा सर्वं विस्तरेण वदाशु मे ।
>>>
>>> जीवो मनोपदम् प्राप्य वैरिञ्चम् पदम् आगतः ॥४।४४।१२॥
>>>
>>> jIva:_mana:padam prApya vairiJcam padam Agata: ||4|44|12||
>>>
>>> यथा ब्रह्मंस्_ तथा सर्वम् विस्तरेण वद_आशु मे ।
>>>
>>> yathA brahman_tathA sarvam vistareNa vada_Azu me |
>>>
>>> .
>>>
>>> jIva: mana:-padam prApya –
>>>
>>> = vairiJcam padam Agata: -
>>>
>>>
>>> yathA brahmams tathA sarvam –
>>>
>>> *as the brahman.Immensity thus everything*
>>>
>>> vistareNa vadAzu me –
>>>
>>> *you must tell me all about it. *
>>> *m. O Mahatma, a jiva attains the Brahmahood having attained a high
>>> state of mental consciousness. How does this happen? Please let me know in
>>> detail.
>>>
>>> *vlm.12. This unlimited creation is the false fabrication of
>>> imagination; whereupon the living soul in conjunction with the mind,
>>> obtained the state of virincha the brahmA.
>>>
>>> x
>>>
>>> 10 11 12 13a
>>>
>>>
>>>
>>> 13b-14
>>>
>>> vv
>>>
>>> ब्राह्मे शृणु महाबाहो शरीरग्रहणे क्रमम् ॥४।४४।१३॥
>>>
>>> निदर्शनेन तेनैव जागतीं ज्ञास्यसि स्थितिम् ।
>>> दिक्कालाद्यनवच्छिन्नमात्मतत्त्वं स्वशक्तित: ॥१४॥
>>>
>>> ब्राह्मे शृणु महाबाहो शरीर-ग्रहणे क्रमम् ॥४।४४।१३॥
>>>
>>> brAhme zRNu mahAbAho zarIra-grahaNe kramam ||4|44|13||
>>>
>>> निदर्शनेन तेन_एव जागतीम् ज्ञास्यसि स्थितिम् ।
>>>
>>> nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
>>>
>>> दिक्-काल+आद्य्-अन्.अवच्छिन्नम् आत्म-तत्त्वम् स्व.शक्तित: ॥४।४४।१४॥
>>>
>>> dik-kAla+Adi.an.avacchinnam Atma-tattvam sva.zaktita: ||4|44|14||
>>>
>>> .
>>>
>>> brAhme -
>>>
>>> zarIra-grahaNe kramam ||4|44|13||
>>>
>>> nidarzanena tena_eva jAgatIm jJAsyasi sthitim |
>>>
>>> dik-kAla+Adi.an-avacchinnam Atma-tattvam sva.zaktita: ||4|44|14||
>>>
>>>
>>> *how it takes embodiment.*
>>>
>>> .
>>>
>>> nidarzanena tenaiva –
>>>
>>> *and so by demonstration *—
>>> दिक्-काल-कलितं वपुः
>>>
>>> तदा एव जीव-पर्यायम्
>>>
>>> वासना-वेश-तत्परम्
>>>
>>>
>>> *. *
>>>
>>> tata:* t*Am ghanatAm yAtam - *from that having come to a state of
>>> thickening* =
>>> ghana-spanda-kramAn_mana: .
>>>
>>> *vlm.17. When this limited power which is brahmA, thinks on the state of
>>> his having been the Hiranyagarbha, in his former state of existence in the
>>> prior Kalpa; he is immediately transformed to that state which is in his
>>> mind, and which is ever busy with its thoughts and imaginations.
>>>
>>> *m.17 Thinking of pure void of sky, the seed of sound in its essence is
>>> laid. When this gets concrete and solid, vibration process starts within
>>> the space.
>>>
>>> tato bhAvayati kSaNAt .
>>>
>>> *m.19 With the mutual impacting of sound and touch forms, fire is
>>> generated. When it gets dense and solid, it (the fire) brightly shines.
>>>
>>> *sv.19. It intends to experience touch; air is created.
>>>
>>> *vlm.19. It thinks then on the vibrations of air, which are the objects
>>> of feeling, through the porous skin and the mind; and is moved by the
>>> thoughts of air and wind to assume that form, which is invisible to the
>>> naked eye.
>>>
>>>
>>>
>>> 20
>>>
>>> प्राकाश्यममलालोकमालोकस्तेन वर्धते । मनस्तावद्गुणगतं रसतन्मात्रवेदनम्
>>> ॥४।४४।२०॥
>>>
>>> प्राकाश्यम् अमल.आलोकम् आलोकस् तेन वर्धते ।
>>>
>>> prAkAzyam amala.Alokam Aloka: tena vardhate |
>>>
>>> मनस् तावद्.गुण-गतम् रस-तन्.मात्र-वेदनम् ॥४।४४।२०॥
>>>
>>> mana: tAvat.guNa-gatam rasa-tat.mAtra-vedanam ||4|44|20||
>>>
>>> .
>>>
>>> * prAkAzyam a.mala.Alokam -
>>>
>>>
>>> mana:* t*Avad.guNa-gatam -
>>>
>>> bhUta-hRt-padma=SaTpadam –
>>>
>>>
>>> tasmin* t*u tIvra-samvegAt
>>>
>>> bhAvayad_bhAsvaram vapu: *. *
>>> *m.24 This (body) is called ‘puryastakam’. This is like a bee in the
>>> lotus of heart (of Siva). In this the mind nourishes feverish quiverings.
>>>
>>> *vlm.24. This is called the spiritual body (lingasarīra),"the embodying
>>> octuple, which is situated as the bee in the pericarp of the lotus-like
>>> heart, and which gives growth to the outer body by its inner working (as
>>> the inner seed grows the outer tree).
>>>
>>> *sv. This body it regards as gross, physical and material, and so it
>>> becomes.
>>>
>>> x
>>>
>>> 22 23 24
>>>
>>>
>>>
>>> 25
>>>
>>> स्थूलतामेति पाकेन मनः बिल्वफलं यथा । मूषास्थद्रुतहेमाभं स्फुरितं
>>> विमलाम्बरे ॥४।४४।२५॥
>>>
>>> स्थूलताम् एति पाकेन मनः बिल्व-फलम् यथा ।
>>>
>>> sthUlatAm eti pAkena mana: bilva-phalam yathA |
>>>
>>> मूषा.स्थ-द्रुत-हेम.आभम् स्फुरितम् विमल.अम्बरे ॥४।४४।२५॥
>>>
>>> mUSA.stha-druta-hema.Abham sphuritam vimala.ambare ||4|44|25||
>>>
>>> .
>>>
>>> sthUlatAm eti
>>>
>>>
>>> *= *pAkena mano bilva-phalam yathA – *as a bilva fruit by cooking, so
>>> manas.Mind *= mUSA-stha-druta-hema.Abham – *as bright as gold flowing
>>> from the crucible *= sphuritam vimala.ambare – *it sparkles in the pure
>>> spacious sky.*
>>>
>>> bilwa fruit. Then like molten gold this dense thing shines as subtle and
>>> gross bodies.
>>>
>>> *vlm.25. It is thickened by the action of the heart of its internal
>>> process of calefaction, like the bel fruit or woodapple. And the outer body
>>> receives the qualities of the inner mind, as the jewel shines with the
>>> lustre of the little particle of gold, which is infused in the melted state
>>> of the metal in the crucible.
>>>
>>> #mUSA – m./f(-A and #mUSI) - a rat , mouse, paJcat.; a crucible, mArkp.,
>>> kull.
>>>
>>> yathA – *as a bilva fruit by cooking, so manas.Mind *=
>>> mUSA-stha-druta-hema.Abham – *as bright as gold flowing from the
>>> crucible *= sphuritam vimala.ambare – *it sparkles in the pure spacious
>>> sky.*
>>>
>>>
>>>
>>>
>>> संनिवेशमुपादत्ते तत्तेजः स्वस्वभावतः । तस्मिन्स्वसंनिवेशे च तेजःपुञ्जमये
>>> पुनः ॥४।४४।२६॥
>>>
>>> संनिवेशम् उपादत्ते तत्.तेजः स्व.स्वभावतः ।
>>>
>>> saMnivezam upAdatte tat.teja: sva.svabhAvata: |
>>>
>>> तस्मिन् स्व.संनिवेशे च तेजःपुञ्ज-मये पुनः ॥४।४४।२६॥
>>>
>>> tasmin sva.saMniveze ca teja:puJja-maye puna: ||4|44|26||
>>>
>>> .
>>>
>>> * saMnivezam upAdatte tat-teja: –
>>>
>>>
>>> = sva.svabhAvata: –
>>>
>>> *of the nature of itself *
>>>
>>> *= *tasmin_sva-saMniveze ca –
>>>
>>> *and its own form in That *+ teja:-puJja-maye puna: –
>>>
>>> *is again a multitude of illumined forms.*
>>> sva.svabhAvata: – *of the nature of itself = *tasmin_sva-saMniveze ca – *and
>>> its own form in That *+ teja:-puJja-maye puna: – *is again a multitude
>>> of illumined forms.*
>>>
>>>
>>>
>>>
>>> भजते भावनां स्फारां निश्चितामातताम्बराम् । ऊर्ध्वं शिरः पीठमयीमधः
>>> पादमयीं तथा ॥२७॥
>>>
>>> भजते भावनाम् स्फाराम् निश्चिताम् आतत.अम्बराम् ।
>>>
>>> bhajate bhAvanAm sphArAm nizcitAm Atata.ambarAm |
>>>
>>> ऊर्ध्वम् शिरः पीठमयीम् अधः पादमयीम् तथा ॥४।४४।२७॥
>>>
>>> Urdhvam zira: pIThamayIm adha: pAdamayIm tathA ||4|44|27||
>>>
>>> .
>>>
>>>
>>> nizcitAm
>>>
>>> Atata.ambarAm *– *
>>>
>>> *the outspread sky *
>>>
>>> Urdhvam *– *
>>>
>>> *above *
>>>
>>> ziras *– is the head *
>>>
>>> pITha-mayIm
>>>
>>> adhas *– below *
>>>
>>> pAdamayIm tathA – *thus the foothold*
>>>
>>> .
>>>
>>> .AB. ... AtatAmbar*Am *vyAptAkAz*Am *bhUyasIm iti yAvat | tatra kramAc
>>>
>>> *m.27 This mind spreads its ideations and fancies far and wide across
>>> space. At the top is head and at the bottom are feet.
>>>
>>> *vlm.27. Its thoughts of upside and below, lifts and lowers its head and
>>> feet upward and down-ward; and its thought of both sides, extends its two
>>> arms to the right and left.
>>>
>>> *sv. This body it regards as gross, physical and material, and so it
>>> becomes.
>>>
>>> x
>>>
>>> 25 26 27
>>>
>>>
>>>
>>> 28
>>>
>>> पार्श्वयोर्हस्तसंस्थानां मध्ये चोदरधर्मिणीम् । प्रकटावयवो बालो
>>> ज्वालामालामलाकृतिः ॥४।४४।२८॥
>>>
>>> पार्श्वयोर् हस्त-संस्थानाम् मध्ये च_उदर.धर्मिणीम् ।
>>>
>>> pArzvayo: hasta-saMsthAnAm madhye ca_udara.dharmiNIm |
>>>
>>> प्रकट.अवयवो बालो ज्वाला-माला.अमल.आकृतिः ॥४।४४।२८॥
>>>
>>> prakaTa.avayava: bAla: jvAlA-mAlA.amala.AkRti: ||4|44|28||
>>>
>>> .
>>>
>>> ca_udara.dharmiNIm *– in the middle too are the innards - *
>>>
>>> prakaTa.avayava: bAlo
>>>
>>> jvAlAmAlAmalAkRti:
>>>
>>> *. *
>>> *m.28 On the sides are hands. In the middle is the stomach. Mind
>>> manifests limbs according to its desires and wills.
>>>
>>> *vlm.28. Its thoughts of the backward and forward, places its back
>>> behind, and its breast and belly before it; and the hairs on the head and
>>> fingers of the hands, are as the filaments and twigs of trees.
>>>
>>> *sv. This body it regards as gross, physical and material, and so it
>>> becomes.
>>>
>>>
>>>
>>> 29
>>>
>>> मनोरथवशोपात्तवपुस्तिष्ठत्यसावथ । एवं स्ववासनावेशात्कलिताङ्गो मनोमुनिः
>>> ॥४।४४।२९॥
>>>
>>> मनोरथ-वश.उपात्त-वपुस् तिष्ठत्य्_असाव्_अथ ।
>>>
>>> manoratha-vaza.upAtta-vapu: tiSThati_asau_atha |
>>>
>>> एवम् स्व.वासना-वेशात् कलित.अङ्ग: मन:मुनिः ॥४।४४।२९॥
>>>
>>> evam sva.vAsanA-vezAt kalita.aGga: mana:muni: ||4|44|29||
>>>
>>> .
>>>
>>>
>>> tiSThati asau_atha *- remaining this here - *
>>>
>>> evam sva.vAsanA-vezAt - *so perforce of own Imprint - *
>>> kalita.aGga: mano-muni:
>>>
>>> .
>>>
>>> *m.29 Thus a body is made (and thus shine Brahma). The sage of mind
>>> acquires a body engrossed inits own tendencies and deep memories (vāsanas).
>>>
>>> *vlm.29. In this manner did brahmA, who is called a muni or mental
>>> being, from his having sprung from the mind of Brahma, produced the several
>>> parts of his body, according to his thoughts of their usefulness to it.
>>>
>>>
>>>
>>> 30
>>>
>>> नयत्युपचयं देहं स्वस्वभावमृतुर्यथा । कालेन स्फुटतामेति भवत्यमलविग्रहः
>>> ॥४।४४।३०॥
>>>
>>> नयत्य्_उपचयम् देहम् स्व.स्वभावम् ऋतुर् यथा ।
>>>
>>> nayati_upacayam deham sva.svabhAvam Rtu: yathA |
>>>
>>> कालेन स्फुटताम् एति भवत्य्_अमल-विग्रहः ॥४।४४।३०॥
>>>
>>> kAlena sphuTatAm eti bhavati_amala-vigraha: ||4|44|30||
>>>
>>> .
>>>
>>> nayati_upacayam deham –
>>>
>>>
>>> sva-svabhAvam Rtu*: *yathA –
>>>
>>> *as in its own proper season *
>>>
>>> kAlena sphuTatAm eti –
>>>
>>> *with time it comes-to expansion*
>>>
>>> bhavati_amala-vigraha: -
>>>
>>> *becoming free of impurity. *
>>> *m.30 Thus mind leads into a body which is a personification of its own
>>> nature. In time it gets a clear identity and becomes a pure body (Brahma).
>>>
>>> *sv.29-30 This cosmic person is the Brahma.
>>>
>>> *vlm.30. He brought the body and its limbs to compactness, as the
>>> seasons bring their fruits and grains to perfection. Thus is every thing
>>> perfected in time, and all beings have their beautiful bodies and figures.
>>>
>>> #ci - #upaci - #upacaya: - quantity, heap; elevation, excess; increase,
>>> benefit; (upacayam >kR, to promote or advance the prosperity of, help,
>>> assist). – #anupacaya - not the above. — y2012.016 — #upacayApacayau –
>>> upacaya-#apacaya - m. du. - prosperity and decay, rise and fall —
>>>
>>> 28 29 30
>>>
>>>
>>>
>>> 31-32
>>>
>>> बुद्धिसत्त्वबलोत्साहविज्ञानैश्वर्यसंस्थितः । स एव भगवान्ब्रह्मा
>>> सर्वलोकपितामहः ॥४।४४।३१॥
>>>
>>> द्रवत्कनकसंकाशः परमाकाशसम्भवः । यथासौ परमाकाशे तिष्ठत्यपररूपवान्
>>> ॥४।४४।३२॥
>>>
>>>
>>>
>>> बुद्धि-सत्त्व-बल.उत्साह-विज्ञान.ऐश्वर्य-संस्थितः ।
>>>
>>> buddhi-sattva-bala.utsAha-vijJAna.aizvarya-saMsthita: |
>>>
>>> स एव भगवान् ब्रह्मा सर्व.लोक-पितामहः ॥४।४४।३१॥
>>>
>>> sa* eva bhagavAn brahmA sarva.loka-pitAmaha: ||4|44|31||
>>>
>>> द्रवत्कनकसंकाशः परमाकाशसम्भवः ।
>>>
>>> dravat-kanaka-saMkAza: paramAkAza-sambhava: |
>>>
>>> यथा_असौ परमाकाशे तिष्ठति_अपररूपवान् ॥४।४४।३२॥
>>>
>>> yathA_asau paramAkAze tiSThati_apara-rUpavAn ||4|44|32||
>>>
>>>
>>>
>>> realized Intellect*
>>>
>>> *he is the Lord Brahmâ*
>>>
>>> *the Grandfather of all the worlds*
>>>
>>> *appearing like molten gold in absolute Space*
>>>
>>> *as this*
>>>
>>> *in absolute Space assuming a different form*
>>>
>>> *.*
>>> *m.31 It is prosperously endowed with intelligence, discrimination,
>>> strength, zeal and energy and gnosis. It then is He the great Bhagawan
>>> Brahma, the grand father, the ancient one, of all the worlds.*m.32 He
>>> shines like molten gold, the one born of the great ether. He abides in that
>>> Supreme ether with his perfect form.
>>>
>>> *vlm.31. He, the lord brahmA was the progenitor of all beings, and
>>> fraught with the qualities of strength and understanding, activity, dignity
>>> and knowledge. *vlm.32. Being begotten by the vacuous Brahma, he resides in
>>> the lap of vacuity; and is of the form of melted gold, like every other
>>> luminous body in the heavens.
>>>
>>> sa* eva bhagavAn_brahmA – *he is indeed the Lord brahmA =*
>>> sarva-loka-pitAmaha: – *the Grandfather of all the worlds. *ravat-kanaka-saMkAza:
>>> – *like molten gold *= paramAkAza-sambhava: *– appearing in absolute
>>> Space =* yathA asau paramAkAze *– as this in absolute Space = *tiSThati_apara-rUpavAn
>>> *– assumes a different form. *
>>> 33
>>>
>>> जनयत्यात्मनो मोहमात्मस्थं चित्तलीलया । कदाचित्केवलं व्योम परमं
>>> पारवर्जितम् ॥४।४४।३३॥
>>>
>>> जनयत्य्_आत्मनो मोहम् आत्म-स्थम् चित्त-लीलया ।
>>>
>>> janayati_Atmana: moham Atma-stham citta-lIlayA |
>>>
>>> कदाचित् केवलम् व्योम परमम् पार-वर्जितम् ॥४।४४।३३॥
>>>
>>> kadAcit kevalam vyoma paramam pAra-varjitam ||4|44|33||
>>>
>>> .
>>>
>>>
>>> *set in the self by the play of Affective mind*
>>>
>>> *wherever the wholly spacious sky is absolutely limitless*
>>>
>>> *. *
>>>
>>> **vlm.33. Though situated in the Supreme, yet the mind of brahmA is
>>> having no beginning, middle nor end, like its source. *
>>>
>>> citta-lIlayA *- set in the self by the play of Affection + *kadAcit
>>> kevalam vyoma - *whenever wholly the spacious sky - *paramam - *absolute
>>> - *pAra.varjitam - *without** limit/another.shore*
>>>
>>> *xx*
>>> 34
>>>
>>> अनादिमध्यपर्यन्तं कदाचिदमलं पयः । कदाचित्कल्पकालाग्निज्वालाभास्वरमण्डकम्
>>> ॥४।४४।३४॥
>>>
>>> अन्=आदि-मध्य-पर्यन्तम् कदाचिद् अमलम् पयः ।
>>>
>>> an=Adi-madhya-paryantam kadAcit amalam paya: |
>>>
>>> कदाचित् कल्प-काल.अग्नि-ज्वाला-भास्वरम् अण्डकम् ॥४।४४।३४॥
>>>
>>> kadAcit kalpa-kAla.agni-jvAlA-bhAsvaram aNDakam ||4|44|34||
>>>
>>> .
>>>
>>> amalam paya: *- somewhen immaculate water - *
>>>
>>> kadAcit – *somewhen - *
>>>
>>> kalpa-kAlAgni-jvAlA-bhAsvaram aNDakam *. *
>>> *m.33-36. He creates in himself delusion as a sport or dalliance of the
>>> mind. He creates the infinite sky and space, infinite oceans of water. ...
>>>
>>> *vlm.34. Sometimes the lord thinks himself, as identic with the waters
>>> which existed before creation in his mind; and at another as the mundane
>>> egg, which was as bright as the fire of universal destruction (see Manu I).
>>>
>>> *sv.33-34-35-36 He first arose in the infinite consciousness: but
>>> apparently overcome by self-limitation and forgetfulness of the infinite
>>> nature, as in foetal sleep, he identifies himself with the body, fueled and
>>> maintained by the life-force (prana) and composed of material substances.
>>>
>>>
>>>
>>> 35
>>>
>>> कदाचित्काननं कार्ष्ण्यं कालं कमलकुड्मलम् । अन्यान्यन्यान्यनेकानि
>>> प्रतिजन्मावधिः प्रभुः ॥३५॥
>>>
>>> कदाचित् काननम् कार्ष्ण्यम् कालम् कमल-कुड्मलम् ।
>>>
>>> kadAcit kAnanam kArSNyam kAlam kamala-kuDmalam |
>>>
>>> अन्यान्य्_अन्यान्य्_अनेकानि प्रति-जन्म.अवधिः प्रभुः ॥४।४४।३५॥
>>>
>>> anyAni_anyAni_anekAni prati-janma.avadhi: prabhu: ||4|44|35||
>>>
>>> .
>>>
>>> kadAcit kAnanam kArSNyam
>>>
>>> anyAni_anyAni_anekAni
>>>
>>> prati-janma.avadhi: prabhu: .
>>>
>>> *m.33-36. He creates in himself delusion as a sport or dalliance of the
>>> mind. He creates the infinite sky and space, infinite oceans of water. ...
>>>
>>> *vlm.35. Sometimes the lord thought himself as the dark wood, which
>>> covered the earth before creation of living animals, and them as the lotus
>>> bed (wherein he was born). Afterwards he became of many forms at each phase
>>> and epoch of creation. (These epochs are called kalpas or periods, in which
>>> the divine mind manifested itself according to its wish within the
>>> different stages of creation).
>>>
>>> *sv.33-34-35-36 He first arose in the infinite consciousness: but
>>> apparently overcome by self-limitation and forgetfulness of the infinite
>>> nature, as in foetal sleep, he identifies himself with the body, fueled and
>>> maintained by the life-force (prana) and composed of material substances.
>>>
>>>
>>>
>>> 36
>>>
>>> कल्पयन्पालयत्येष नानारूपाणि हेलया । तत्रेदंप्रथमत्वेन यदैष ब्रह्मणः
>>> पदात् ॥४।४४।३६॥
>>>
>>> कल्पयन् पालयत्य्_एष नाना-रूपाणि हेलया ।
>>>
>>> kalpayan pAlayati_eSa* nAnA-rUpANi helayA |
>>>
>>> तत्र_इदम्.प्रथमत्वेन यदा_एष ब्रह्मणः पदात् ॥४।४४।३६॥
>>>
>>> tatra_idam-prathamatvena yadA_eSa* brahmaNa: padAt ||4|44|36||
>>>
>>> .
>>>
>>>
>>> nAnA-rUpANi helayA *+ *
>>>
>>> tatra idam-prathamatvena
>>>
>>> yadA e*Sa* *brahmaNa: padAt *. *
>>> *m.33-36. He creates in himself delusion as a sport or dalliance of the
>>> mind. He creates the infinite sky and space, infinite oceans of water. ...
>>>
>>> *vlm.36. Thus brahmA became the preserver of many kinds of beings, which
>>> he created of his own will from his mind at each stage or kalpa-period; of
>>> which he was the first that issued from brahmA himself. (He was the first
>>> begotten, and nothing was created but by him).
>>>
>>> *sv.33-34-35-36 He first arose in the infinite consciousness: but
>>> apparently overcome by self-limitation and forgetfulness of the infinite
>>> nature, as in foetal sleep, he identifies himself with the body, fueled and
>>> maintained by the life-force (prana) and composed of material substances.
>>>
>>> 34 35 36
>>>
>>>
>>>
>>> 37
>>>
>>> अवतीर्णस्तदाज्ञानात्तथैव सुखमस्मृतम् । गर्भनिद्राव्यपगमे वपुः पश्यति
>>> भास्वरम् ॥४।४४।३७॥
>>>
>>> अवतीर्णस् तदा_अज्ञानात् तथैव सुखम् अस्मृतम् ।
>>>
>>> avatIrNa: tadA_ajJAnAt tathA_eva sukham asmRtam |
>>>
>>> गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥४।४४।३७॥
>>>
>>> garbha-nidrA-vyapagame vapu: pazyati bhAsvaram ||4|44|37||
>>>
>>> .
>>>
>>>
>>> *jJAna Wisdom, with happiness *
>>>
>>> *unremembered, emerging from *
>>>
>>> *the dark Sleep of the womb, at last *
>>>
>>> *his body sees the light of day. *
>>>
>>> *
>>>
>>> avatIrNa:* t*adA – Then having crossed-over -
>>> ajJAnAt tathA eva – then too, from the lack of #jJAna Wisdom -
>>>
>>> sukham asmRtam – happiness unrermembered -
>>>
>>> garbha-nidrA-vyapagame – emerging from the dark Sleep of the womb – ndrA
>>> = dreamless Sleep -
>>>
>>> vapu: pazyati bhAsvaram – his body sees the light of day.
>>>
>>> *m.37 Descending into ignorance, he loses the memory of divine
>>> happiness. Emerging out of the sleep in the womb (of consciousness), he
>>> sees his own body of light.
>>>
>>> *vlm.37. When brahmA was first begotten, he remained in his happy state
>>> of insensibility and forgetfulness (of his former existence); but being
>>> delivered from his torpor in the womb, he came to see the light. (I. e. He
>>> saw the light of heaven, after his delivery from the darkness of the womb).
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>>
>>>
>>> 38
>>>
>>> प्राणापानप्रवाहाढ्यं द्रव्यैरिव विनिर्मितम् । रोमकोटिभिराकीर्णं
>>> द्वात्रिंशद्दशनान्वितम् ॥४।४४।३८॥
>>>
>>> प्राण.अपान-प्रवाह.आढ्यम् द्रव्यैर् इव विनिर्मितम् ।
>>>
>>> prANa.apAna-pravAha.ADhyam dravyai: iva vinirmitam |
>>>
>>> रोम-कोटिभिर् आकीर्णम् द्वात्रिंशद्.दशन.अन्वितम् ॥४।४४।३८॥
>>>
>>> roma-koTibhi: AkIrNam dvAtriMzat.dazana.anvitam ||4|44|38||
>>>
>>> .
>>>
>>> prANa.apAna-pravAha.ADhyam
>>>
>>>
>>> roma-koTibhi*: *AkIrNam
>>>
>>> dvAtriMzad-dazanAnvitam *. *
>>> #damz #dazana: – a tooth - Mbh.; a bite – vAtsyAy. –
>>>
>>> *m.38-44. This body is nourished by the vital airs and breathing. It is
>>> made of the material elements. It is full of hairs and has thirty two
>>> teeth. ...
>>>
>>> *vlm.38-39. He took a corporeal body, with its breathings and
>>> respirations (pranapana); it was covered with pores of hair, and furnished
>>> with gums of two and thirty teeth. It had the three pots of the thighs,
>>> backbone, and bones, standing on the feet below; with the five air, five
>>> partitions, nine cavities, and a smooth skin covering all the limbs. (The
>>> five airs are pranapana &c. The five partitions are, the head, the legs,
>>> the breast, belly and the hands).
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>>
>>>
>>> 39
>>>
>>> त्रिस्थूणं पञ्चदैवत्यमधश्चरणलाञ्छितम् । पञ्चभागं नवद्वारं
>>> त्वग्लेपमसृणाङ्गकम् ॥४।४४।३९॥
>>>
>>> त्रि-स्थूणम् पञ्च-दैवत्यम् अधश् चरण-लाञ्छितम् ।
>>>
>>> tri-sthUNam paJca-daivatyam adha: caraNa-lAJchitam |
>>>
>>> पञ्च.भागम् नव-द्वारम् त्वग्.लेपम् असृण.अङ्गकम् ॥४।४४।३९॥
>>>
>>> paJca.bhAgam nava-dvAram tvak.lepam asRNa.aGgakam ||4|44|39||
>>>
>>> .
>>>
>>>
>>> #* #*sthUNa* - m. N. of a son of vizvAmitra • (#-I) f. uncultivated
>>> land • (#-am) n. a post, pillar • #*sthUNA* - f. the post or pillar or
>>>
>>>
>>> adhaz.caraNa-lAJchitam *+ *
>>>
>>> paJca.bhAgam
>>>
>>> nava.dvAram
>>>
>>> tvag-lepam
>>>
>>> asRNa.aGgakam *. *
>>> *m.38-44. ... It has two calves and pelvic and hip bones. It has five
>>> parts and nine openings, skin, twenty fingers and twenty nails. It has two
>>> shoulders, two breasts, two eyes. It is a nest for the bird called ‘sense
>>> mind’. It is harbouring a serpent called cupid. It houses a ghoul called
>>> desire. It is a cave for a lion called ‘Siva’. It shines like a lotus
>>> called mind. Brahma perceives this beautiful body of his and starts
>>> thinking about : ‘what shall I create in this infinite blue space?
>>> Immediately, he could become aware of the three times: past, present and
>>> future.
>>>
>>> *vlm.38-39. He took a corporeal body, with its breathings and
>>> respirations (pranapana); it was covered with pores of hair, and furnished
>>> with gums of two and thirty teeth. It had the three pots of the thighs,
>>> backbone, and bones, standing on the feet below; with the five air, five
>>> partitions, nine cavities, and a smooth skin covering all the limbs. (The
>>> five airs are pranapana &c. The five partitions are, the head, the legs,
>>> the breast, belly and the hands).
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>> 37 38 39
>>>
>>>
>>>
>>> 40
>>>
>>> युक्तमङ्गुलिविंशत्या नखविंशतिलाञ्छितम् । द्विबाहुं द्विस्तनं द्व्यक्षं
>>> बह्वक्षिभुजमेव च ॥४०॥
>>>
>>> युक्तम् अङ्गुलि-विंशत्या नख-विंशति-लाञ्छितम् ।
>>>
>>> yuktam aGguli-viMzatyA nakha-viMzati-lAJchitam |
>>>
>>> द्वि-बाहुम् द्वि-स्तनम् द्व्य्.अक्षम् बह्व्-अक्षि-भुजम् एव च ॥४।४४।४०॥
>>>
>>> dvi-bAhum dvi-stanam dvi.akSam bahu-akSi-bhujam eva ca ||4|44|40||
>>>
>>> .
>>>
>>> yuktam aGguli-viMzatyA – Together with twenty digits -
>>>
>>> nakha-viMzati-lAJchitam – provided-with twenty nails -
>>>
>>> dvi-stanam – two nipples -
>>>
>>> dvy-akSam – two eyes -
>>>
>>>
>>> *vlm.40. It is accompanied by twice ten fingers and their nails on them;
>>> and with a couple of arms and palms and two or more hands and eyes: (in the
>>> cases of gods and giants).
>>>
>>> *m.38-44. ... It has five parts and nine openings, skin, twenty fingers
>>> and twenty nails. It has two shoulders, two breasts, two eyes. ...
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>>
>>>
>>> 41
>>>
>>> नीडं चित्तविहङ्गस्य नीडं मन्मथभोगिनः । तृष्णापिशाच्या निलयं
>>> जीवकेसरिकन्दरम् ॥४।४४।४१॥
>>>
>>> नीडम् चित्तविहङ्गस्य नीडम् मन्मथ-भोगिनः ।
>>>
>>> nIDam citta-vihaGgasya nIDam manmatha-bhogina: |
>>>
>>> तृष्णा-पिशाच्या निलयम् जीव-केसरि-कन्दरम् ॥४।४४।४१॥
>>>
>>> tRSNA-pizAcyA nilayam jIva-kesari-kandaram ||4|44|41||
>>>
>>> .
>>>
>>>
>>> tRSNApizAcyA nilayam jIva-kesari-kandaram *. *
>>> *vlm.41. The body is the nest of the bird of the mind, and it is hole of
>>> the snake of lust; it is the cave of the goblin of greediness, and the den
>>> of the lion of life.
>>>
>>> *m.38-44. ...It has two shoulders, two breasts, two eyes. It is a nest
>>> for the bird called ‘sense mind’. It is harbouring a serpent called cupid.
>>> It houses a ghoul called desire. It is a cave for a lion called ‘Siva’. ...
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>>
>>>
>>> 42
>>>
>>> अभिमानगजालानं मानसाम्भोजशोभितम् । अथालोच्य वपुर्ब्रह्मा
>>> कान्तमात्मीयमुत्तमम् ॥४।४४।४२॥
>>>
>>> अभिमान-गज.आलानम् मानस.अम्भोज-शोभितम् ।
>>>
>>> abhimAna-gaja.AlAnam mAnasa.ambhoja-zobhitam |
>>>
>>> अथ_आलोच्य वपुर् ब्रह्मा कान्तम् आत्मीयम् उत्तमम् ॥४।४४।४२॥
>>>
>>> atha_Alocya vapu:_brahmA kAntam AtmIyam uttamam ||4|44|42||
>>>
>>> .
>>>
>>> abhimAna-gaja.AlAnam
>>>
>>> mAnasa.ambhoja-zobhitam
>>>
>>>
>>> kAntam AtmIyam uttamam *. *
>>> *vlm.42. It is a chain at the feet of the elephant of pride, and a lake
>>> of the lotuses of our desire; The lord brahmA looked upon his handsome
>>> body, and saw it was good.
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>> 40 41 42
>>>
>>>
>>>
>>> 43
>>>
>>> चिन्तयामास भगवांस्त्रिकालामलदर्शनः । अस्मिन्नाकाशकुहरे तते मधुपलाञ्छिते
>>> ॥४।४४।४३॥
>>>
>>> चिन्तयाम्-आस भगवांस् त्रिकाल.अमल-दर्शनः ।
>>>
>>> cintayAm-Asa bhagavAn trikAla.amala-darzana: |
>>>
>>> अस्मिन्न्_आकाश-कुहरे तते मधुपल.आञ्छिते ॥४।४४।४३॥
>>>
>>> asmin AkAza-kuhare tate madhupala.AJchite ||4|44|43||
>>>
>>> .
>>>
>>> trikAla.amala-darzana: -
>>>
>>> asmin-n_akAza-kuhare -
>>>
>>> tate madhupala.AJchite -
>>>
>>> *vlm.43. Then the lord thought in himself, from his view of the three
>>> times of the past, present and future, and from his sight of the vault of
>>> heaven, with a dark mist as a group of flying locusts.
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>>
>>> vasanta: – *in spring – *
>>>
>>> devAn AdAya saMstutAn *= *
>>>
>>> lIlayA kalpayAm-Asa* – *in sport he conceived - *
>>>
>>> prajA: – *creatures - *
>>>
>>> citra-saMkalpa-jA: – *wonderful-conception-born *
>>>
>>> *. *
>>> *m.46 Brahma then structured the vedas like spring which designs
>>> beautiful flowers. He then created a variety of beings for his own sportive
>>> delight.
>>>
>>> *vlm.46. He produced the holy Vedas as the spring does its flowers; and
>>> formed with ease all varieties of creatures from their archetypes in his
>>> mind.
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>> #saMstuta a. praised or hymned together ts.; praised, celebrated,
>>> extolled pur.; counted together (as one Stotra), reckoned together; equal
>>> to, passing for (instr. or comp.) bhp.; acquainted familiar, intimate
>>> rAjat.; <-tva> n. the being praised together chup.; <-prAya> a. for the
>>> most part lauded or hymned together, associated in hymns MW.
>>>
>>>
>>>
>>> 47
>>>
>>> नानाचारसमाचारं गन्धर्वनगरे यथा । तासां स्वर्गापवर्गार्थं
>>> धर्मकामार्थसिद्धये ॥४।४४।४७॥
>>>
>>> नानाचार-समाचारम् गन्धर्व-नगरे यथा ।
>>>
>>> nAnA.AcAra-samAcAram gandharva-nagare yathA |
>>>
>>> तासाम् स्वर्ग.अपवर्ग.अर्थम् धर्म-काम.अर्थ-सिद्धये ॥४।४४।४७॥
>>>
>>> tAsAm svarga.apavarga.artham dharma-kAma.artha-siddhaye ||4|44|47||
>>>
>>> .
>>>
>>> nAna.AcAra=samAcAram -
>>>
>>>
>>> tAsAm *- of/for them - *
>>>
>>> svarga/*apavarga*.artham -
>>> dharma/kAma.artha-siddhaye -
>>>
>>> #apavarga
>>>
>>>
>>>
>>> *m.47 He then designed laws and behavioral structures and rules for
>>> realizing the purposes and desires (of those beings).
>>>
>>> *vlm.47. He set them in their various laws and customs, as he saw them
>>> in the city of his mind, for the purpose of their temporal and spiritual
>>> welfare.
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>>
>>>
>>> 48
>>>
>>> अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् । दृष्टिरेवमियं राम
>>> सर्गेऽस्मिन्स्थितिमागता ॥४८॥
>>>
>>> अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
>>>
>>> anantAni vicitrANi zAstrANi sam.akalpayat |
>>>
>>> दृष्टिर् एवम् इयम् राम सर्गे ऽस्मिन् स्थितिम् आगता ॥४।४४।४८॥
>>>
>>> dRSTi:_evam iyam rAma sarge_asmin sthitim AgatA ||4|44|48||
>>>
>>> .
>>>
>>>
>>> dRSTi: evam iyam *, = *
>>>
>>> *Ra'ma*, -
>>>
>>> sarge_asmin sthitim AgatA *. *
>>>
>>> sarga-lakSmI*: *-
>>> *m.48-49. O Rāma, he wrote a variety of scriptures. All this exuberance
>>> of beauty of this creation is because of the mind that attained the Brahma
>>> state, O Rāma, only a mind that has taken the form of Brahma has designed
>>> all this creation.
>>>
>>> *vlm.49. Thus O Raama! did brahmA take upon him the form of the
>>> lotus-born, and create by his activity, all the different creatures upon
>>> their models existent in his mind, which took their various forms in the
>>> visible world at his will. (So the Sufi and Platonic doctrine of the
>>> phenomenal, as a copy of the noumena, or the suari zahiri as but a shadow
>>> of the suvari manavi or catini. See Allami).
>>>
>>> *sv. When he begins to enquire into his origin, his true nature is
>>> revealed to him; and he is liberated from self-limitation.
>>>
>>> x
>>>
>>> 46 47 48 49
>>>
>>>
>>>
>>>
>>>
>>> oॐm
>>>
>>>
>>>
>>> DAILY READINGS tu 1 January, 2019
>>>
>>>
>>>
>>> fm4045 2.ja01-02 Apparent Reality .z51
>>>
>>>
>>> https://www.dropbox.com/s/f4oprlvn4xzxd3k/fm4045%202.ja01-02%20Apparent%20Reality%20.z51.docx?dl=0
>>>
>>> fm6117 3.ja1 manu INSTRUCTS ikshvAku .z15 ffd
>>>
>>>
>>> https://www.dropbox.com/s/jjayi8btjg6nwrv/fm6117%203.ja1%20manu%20INSTRUCTS%20ikshvAku%20.z15.docx?dl=0
>>>
>>> fm1001 1.ja01-03 OVERTURE .z66
>>>
>>>
>>> https://www.dropbox.com/s/x1ybvsqcn05r6e9/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0
>>>
>>>
>>>
>>> Group Page
>>>
>>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>>> Complete YVFiles
>>>
>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>
>>>
>>>
>>> चित् संवित्त्या.उच्यते जीव:
>>>
>>> cit saMvittyA_ucyate jIva:
>>>
>>> संकल्पात्स मनो_भवेत् ।
>>>
>>> बुद्धि: चित्तmaहंकार:
>>>
>>> माया_इति_आदि_अभिधम् तत:॥
>>>
>>> mAyA_iti+Adi_abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
>>>
>>>
>>>
>>>
>>> *Ra'ma said—*
>>> r01 v02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23
>>> 24 25 26 27 28 29 30
>>>
>>> 31-33
>>>
>>>
>>> *thru the pure force of his realized Intellect*
>>>
>>> *he is the Lord Brahmâ*
>>>
>>> *the Grandfather of all the worlds*
>>>
>>> *appearing like molten gold in absolute Space*
>>>
>>> *as this*
>>>
>>> *in absolute Space assuming a different form*
>>>
>>> *producing delusion in the self*
>>>
>>> *set in the self by the play of Affective mind*
>>>
>>> *wherever the wholly spacious sky is absolutely limitless*
>>>
>>> *...*
>>>
>>>
>>> 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49
>>>
>>>
>>>
>>>
>>> +++
>>>
>>>
>>>
>>> *03|28|04|05|06|08|*15|*38|**11|12|14|18|15|16|17|*29|*18|19|21|01|*44|
>>> *22|23|24|26|27|28|28|*09|*38|26|**30|*10|*34|35|36|37|38|*15|
>>> *39|40|12|41|*44|*42|43|*07|*45|46|47|48|49|15|*02|29|*39|*03|04|27|
>>> *27|*05|06|07|*18|*08|09|10|10|11|13|14|16|17|20|*26|*13|*46|*
>>> 19|09|20|21|22|27|23|24|25|29|25|30|34|35|*39|12|*07|36 37|40 41 42|43
>>> 44|*46|*45|13|20|09|47|25|48 49|*01|02|01|*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> --
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>>> .
>>>
>>