v07038 webgloss

zrIvasiSTha uvAca

zrIvasiSTha uvAca = said

cit pazyati jagan mithyA svavedanavibodhitA

cit pazyati jagan@ mithyA sva-vedana-vibodhitA

cit = any-, some- (turns who into someone etc.)

cit pazyati = sees

cit pazyati jagat = universe

cit pazyati jagan@ mithyA = falsely, in vain

cit pazyati jagan@ mithyA sva- = (his) own

vyomni mAyAJjanAsiktA dRgivAcalatAntaram

vyomni mAyAJjanA-siktA dRg-ivAcalatAntaram

vyomni = in the sky

Vasishtha continued:—The Intellect perceives the world raised before it, by the fallacy of its understanding; as a man beholds mountains in the sky, by the delusion of his eye sight

brahmasargaz cittasargo dvAv etau sadRzau matau

brahma-sargaz citta-sargo dvAv etau sadRzau matau

brahma- = pn

brahma-sargaH = creation (this world)

brahma-sargaz citta- = thinking, reason, mind

brahma-sargaz citta-sargaH = creation (this world)

brahma-sargaz citta-sargo dvau = two

brahma-sargaz citta-sargo dvAv etau = these two

brahma-sargaz citta-sargo dvAv etau sadRzau = lookalike, similar, such

paramArthasvarUpatvAd akSubdhatvAt sadaiva ca

paramArtha-sva-rUpa-tvAd akSubdha-tvAt sad'' .aiva ca

paramArtha-sva- = (his) own

paramArtha-sva-rUpa- = (n.) form, shape; good form, beauty

paramArtha-sva-rUpa-tvAt = -ness, -ship, -hood (affix)

paramArtha-sva-rUpa-tvAd akSubdha-tvAt = -ness, -ship, -hood (affix)

paramArtha-sva-rUpa-tvAd akSubdha-tvAt sadA = always

paramArtha-sva-rUpa-tvAd akSubdha-tvAt sad'' eva = only; indeed; (@ignore)

paramArtha-sva-rUpa-tvAd akSubdha-tvAt sad'' .aiva ca = and

The doctrines that the world is the creation of Brahma or of the mind, are both alike in substance; in as much as they regard it in an immaterial and not physical sense

jJAnarUpatayA bAhyaM bAhyaM cAnubhavAt tathA

jJAna-rUpatayA bAhyaM bAhyaM c' .AnubhavAt tathA

jJAna- = knowledge

jJAna-rUpatayA bAhyam = external, outside

jJAna-rUpatayA bAhyaM bAhyam = external, outside

jJAna-rUpatayA bAhyaM bAhyaM ca = and

jJAna-rUpatayA bAhyaM bAhyaM c' .AnubhavAt tathA = in that way; and then; okay, yes, gotcha, roger

satyarUpam ataH satyAM viddhi bAhyArtharUpatAm

satya-rUpam ataH satyAM viddhi bAhy'-.Artha-rUpatAm

satya- = truth; true

satya-rUpam = (n.) form, shape; good form, beauty

satya-rUpam ataH = from this, from here, from now; therefore, that's why

satya-rUpam ataH satyAM viddhi = you should know (I tell you)

satya-rUpam ataH satyAM viddhi bAhya- = external

satya-rUpam ataH satyAM viddhi bAhy'-artha- = purpose, meaning; (@latter) in order to, for; wealth

The world subsisting in our knowledge or consciousness of it, is same with its internal knowledge, and not as existing externally or out of our consciousness; and although it appears to be situated out of it, like the features of a picture appearing as prominent above their base, it is on a level with its plane. The original figure being contained in the substratum of our inner knowledge, the outward appearance is to be likewise known as the same also

bAhyArthavAd avijJAnavAdayor aikyam eva naH

bAhyArthavAd avijJAna-vAdayor aikyam eva naH

bAhyArthavAd avijJAna-vAdayor aikyam eva = only; indeed; (@ignore)

bAhyArthavAd avijJAna-vAdayor aikyam eva naH = us, to us

vedanAtmaikarUpatvAt sarvadA sadasaMsthiteH

vedanAtmaika-rUpatvAt sarvadA sadasaMsthiteH

vedanAtmaika-rUpatvAt sarvadA = always

In our opinion there is no difference, between the two systems of the interior and exterior knowledge of the world; because both of them being of the form of our knowledge of them, the exterior shape is no reality at all

akSubdhakhAnilAlokajalabhUzAntizAlinI

akSubdha-khAnilAloka-jalabhUzAntizAlinI

tatA zUnyA mahArambhA brahmasattaiva sarvataH

tatA zUnyA = empty

tatA zUnyA mahArambhA brahmasattaiva sarvataH = all over; in all directions, from all directions

Hence all things being the same with our intellectual knowledge of them, and this knowledge being indistinct and invariable in its nature, the distinctions of the changing scenes of the world can have no place in it

tasmai sarvaM tataH sarvaM tatsarvaM sarvataz ca tat

tasmai sarvaM tataH sarvaM tat-sarvaM sarvataz ca tat

tasmai = to him

tasmai sarvam = whole, entire, all

tasmai sarvaM tataH = and then; from it; and from there; then; from then on

tasmai sarvaM tataH sarvam = whole, entire, all

tasmai sarvaM tataH sarvaM tat- = that, he, them, she, it; and then, so, therefore

tasmai sarvaM tataH sarvaM tat-sarvam = whole, entire, all

tasmai sarvaM tataH sarvaM tat-sarvaM sarvataH = all over; in all directions, from all directions

tasmai sarvaM tataH sarvaM tat-sarvaM sarvataz ca = and

tasmai sarvaM tataH sarvaM tat-sarvaM sarvataz ca tat = that, he, them, she, it; and then, so, therefore

tac ca sarvamayaM nityaM tasmai sarvAtmane namaH

tat = that, he, them, she, it; and then, so, therefore

tac ca = and

tac ca sarvamayaM nityam = always, constantly; permanent, constant

tac ca sarvamayaM nityaM tasmai = to him

tac ca sarvamayaM nityaM tasmai sarvAtmane namaH = salutation

Therefore I adore that omniscience which is the soul of all, in which all things exist and whence they all come to existence; which is all and displays all things in itself and pervades all infinity forever

cinmayatvAd yadA cetyameti draSTRcitaikatAm

cin@-maya-tvAd yadA cetyameti draSTR-citaikatAm

cit- = any-, some- (turns who into someone etc.)

cin@-maya- = made of (this is an affix)

cin@-maya-tvAt = -ness, -ship, -hood (affix)

cin@-maya-tvAd yadA = when

tadA dRzyAGgayaivaitac cetyate nAnyathA citA

tadA dRzyAGgayaivaitac cetyate n' .AnyathA citA

tadA = then

tadA dRzyAGgayaivaitac cetyate na = no, not, doesn't

tadA dRzyAGgayaivaitac cetyate n' anyathA = otherwise

tadA dRzyAGgayaivaitac cetyate n' .AnyathA citA = pyre

When the subjective intellectual power chinmaya, becomes united with the objective Chitya or intelligible world, by means of the intrinsic Chit or intellect; it is then that the visible or objective organs of sense drishyangas, get the sensation chaitanya of their objects and not otherwise

yadA cinmAtrameveyaM draSTRdarzanadRzyadRk

yadA cinmAtrameveyaM draSTR-darzana-dRzya-dRk

yadA = when

yadA cinmAtrameveyaM draSTR-darzana- = seeing, looks

tadAnubhavanaM tatra sarvasya phalitaM sthitam

tadA 'nubhavanaM tatra sarvasya phalitaM sthitam

tadA = then

tadA 'nubhavanaM tatra = there, in that, on it, about that subject

tadA 'nubhavanaM tatra sarvasya = each; everything, all

tadA 'nubhavanaM tatra sarvasya phalitaM sthitam = waiting, standing, staying, that is at

As it is the intellect alone which is both the subjective as well as the objective, that is both the viewer and the view, the seeing and the sight also; it comes to the same effect, that the knowledge of all these, is derived from and dependent upon the main intellect

draSTRdRzye na yady ekam abhaviSyac cidAtmake

draSTR-dRzye na yady ekam abhaviSyac cid-Atmake

draSTR-dRzye na = no, not, doesn't

draSTR-dRzye na yadi = if

draSTR-dRzye na yady ekam = one; alone

draSTR-dRzye na yady ekam abhaviSyat = would have been (lRG tense)

draSTR-dRzye na yady ekam abhaviSyac cit- = any-, some- (turns who into someone etc.)

If the subjective and objective be not alike in the intellectual soul,

tad dRzyAsvAdamajJaH syAn nA dRSTvekSum ivopalaH

tad dRzyAsvAdamajJaH syAn@ nA dRSTvekSum ivopalaH

tat = that, he, them, she, it; and then, so, therefore

tad dRzyAsvAdamajJaH syAt = would be

then the subjective and intellectual soul, can have no perception of the objective and material world

cinmayatvAc citau cetyaM jalam apsv iva majjati

cinmayatvAc citau = heaped; piled; built up

cinmayatvAc citau cetyaM jalam = water

cinmayatvAc citau cetyaM jalam apsu = waters

cinmayatvAc citau cetyaM jalam apsv iva = like (@enclitic)

tenAnubhUtir bhavati nAnyathA kASThayor iva

ten' .AnubhUtir bhavati n' .AnyathA kASThayor iva

tena = by him, by it; that's why

ten' .AnubhUtir bhavati = is, becomes, there is

ten' .AnubhUtir bhavati na = no, not, doesn't

ten' .AnubhUtir bhavati n' anyathA = otherwise

ten' .AnubhUtir bhavati n' .AnyathA kASThayor iva = like (@enclitic)

It is from their intellectual nature, that the objective world is perceived in the subjective soul; just as a drop of water mixes with the body of waters, owing to the similarity of the natures. (Things of the same kind easily combine with one another, by their natural affinity), otherwise there is no combination of them as of two pieces of wood

sajAtIyaikatAbhAvAdyadvatkASTha na cetate

sajAtIyaikatAbhAvAdyadvatkASTha na = no, not, doesn't

dAru tadvadapi draSTA dRzyaM nAjJAsyadAjaDam

dAru tadvadapi draSTA = seer (anyone who sees)

When there is no homogeneous affinity between two things as between the intellect and a log of wood, there can be no union between them; nor can two pieces of wood know one another, owing to their want of intellect

yAdRk sattAni kASThAni tAdRgrUpaM tv acetanam

yAdRk sattAni kASThAni tAdRg-rUpaM tv acetanam

yAdRk sattAni kASThAni = logs

yAdRk sattAni kASThAni tAdRk- = such

yAdRk sattAni kASThAni tAdRg-rUpam = (n.) form, shape; good form, beauty

yAdRk sattAni kASThAni tAdRg-rUpaM tu = but, (ignore), and

jAnanti netarat tasmAd dRzyaM ciddRzyacetanam

jAnanti netarat tasmAd dRzyaM cid-dRzyacetanam

jAnanti = they know

jAnanti netarat tasmAt = therefore; from it; from that

jAnanti netarat tasmAd dRzyaM cit- = any-, some- (turns who into someone etc.)

As the two pieces of wood have [no] knowledge of one another, owing to their dull insensibility; so nothing insensible can be sensible of any thing, save the intellect which is conversant with intellectuals only

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