DARSANA MALA - WORD-FOR-WORD OF CHAPTERS III TO VII
.
III. ASATYA-DARSANAM (VISION OF NON-EXISTENCE)
1. manomayamidam sarvam na manah kvapi vidyate
ato vyomniva niladi drsyate jagadatmani
All this (world) is of mind-stuff,
The mind, however, is not anywhere.
Therefore, like the blue and so on in the sky,
The world is seen in the Self.
IDAM SARVAM,all this (world)
MANOMAYAM,is of mind-stuff,
MANAH,the mind,
KVAPI,anywhere,
NA VIDYATE,is not,
ATAH,therefore,
VYOMNIVA,in the sky,
NILADI VA,like the blue and so on,
ATMANI, in the self,
JAGAT,the world,
DRISYATE,is seen.
.
2. manaso'nanyaya sarvam kalpyate'vidyaya jagat
vidyaya'sau layam yati tadalekhyamiva'khilam
By nescience, which is no other than the mind,
All this world is a presentiment of the will.
This (nescience) by knowledge gets reabsorbed,
Then the whole world (becomes) a mere configuration.
MANASAH,from the mind,
ANANYAYA,which is no other,
AVIDYAYA,by nescience,
SARVAM JAGAT,all this world,
KALPYATE,is a presentiment of the will,
ASAU,this (nescience
VIDYAYA,by knowledge (i.e. true knowledge of the self),
LAYAM ITI,gets reabsorbed(ignorance is abolished and self-knowledge prevails),
AKHILAM,the whole (world),
ALEKHYAMIVA (BHAVATI),then it (becomes)a mere configuration (drawing)
.
3. vijrmbhate yattamaso bhiroriha pisacavat
tadidam jagrati svapnalokavad drsyate budhaih
Here, what a coward finds through darkness
To be like a looming ghost,
The same is seen to be by the wise
Like a dream-world of a waking state.
IHA,here (i.e. from a workaday standpoint),
BHIROH,to a coward,
TAMASAH,through darkness,
PISACAVAT,like a ghost,
YAT,what,
VIJRIMBHATE,looms,
TAT IDAM,that same(i.e. what is visible),
BUDHAIH,by the wise,
JAGRATI,of the wakeful state,
SVAPNALOKAVAD,like a dream-world,
DRSYATE,is seen.
.
4. sankalpakalpitam drsyam sankalpo yatra vidyate
drsyam tatra ca nanyatra kutracidrajjusarpavat.
This visible world results from a willing presentiment.
Where willing is present alone
Is this visible world seen, not anywhere else,
As a snake, too, when alone a rope is found.
DRISYAM,this visible world is seen (results),
SANKALPA KALPITAM,(as) a presentimaent of the will,
YATRA,where,
SANKALPAH VIDYATE,willing is present,
TATRA CA,there alone,
DRISYAM VIDYATE,this visible (world) (exists),
ANYATRA KUTRACID NA,not anywhere else,
RAJJUSARPAVAT,as a snake too where alone a rope (is found)
5. sankalpamanasoh kascinnahi bhedo'sti yanmanah
tadavidyatmahprahkyam indrajalam ivadbhutam
Between the will and the mind,
There is no difference at all,
That which is mind and called nescience and darkness,
Like the magic of Indra, is a marvel.
SANKALPA MANASAH,as between the will and the mind,
KASCIT BHEDAH,any difference,
NA HI ASTI,there is none at all,
AVIYA TAMAH RAKHYAM,what is called nescience and darkness,
YAT MANAH,which is mind,
TAT,that,
INDRAJALAM IVA,like the magic of Indra,
ADBHUTAM,is a marvel
6. maricikavatprajnasya jagadatmani bhasate
balasya satyamiti ca pratibimbamiva bhramat
Like a mirage, to a wise man,
The world looms in the Self,
Just as to an infant, by confusion,
A reflected image might real seem too.
PRAJNASYA,to a wise man,(who can discriminate between what is real and what is unreal,
JAGAT,the world,
MARICIKAVAT,like a mirage,
ATMANI,in the self,
BHASATE,shines,looms,
BALASYA,to an infant
(without discrimination),
BHRAMAT,by confusion,
PRATIBIMBAM IVA,
like a reflected image,
SATYAM ITI CA,as if real too,
(BHASATE), might seem
7. atma na ksiravadyati rupantaramato'khilam
vivartamindrajalena vidyate nirmitam yatha
This Self, like milk (that turns),
Does not attain to another form.
Therefore, the whole (universe), as if created
By Indra's magic, exists as (an eidetic) presentiment.
ATMA,the self,
KSHIRAVAT,like milk,
RUPA ANTARAM,to another form,
NA YATHA INDRAJALENA NIRMITAM,as if created by Indra's magic,
VIVARTAM VIDYATE,exists as (an eidetic) presentiment,(i.e.being non-existent,it appears as existent)
8. mayaiva jagatamadikaranam nirmitam taya
sarvam hi mayino nanyadasatyam siddhijalavat
Maya itself is the prime (material) cause
Of the world, by that which is no other
Than the Maya-maker (Self) is all this
Created, as various magical effects.
MAYA IVA,maya itself is,
JAGATAM,of the world,(with varied forms),
ADI KARANAM,the prime material cause,
MAYINAH NA ANYAT,what is no other than the maya-maker,(i.e. the self),
SIDDHIJALAVAT ASATYAM,as various unreal magical effects,
SARVAM,everything,(i.e. the whole world),
TAYA HI,indeed by herself(i.e. by maya),
NIRMITAM,created,made
9. vibhati visvam vrddhasya viyadvanamivatmani
asatyam putrika rupam balasyeva viparyayam
To the mature mind, this universe
Looms like a sky-forest in the Self -
Even as an unreal puppet-form
To a child (would seem) contrariwise.
VISVAM,the universe,
VRIDDHASYA,to the mature mind,
VIYADVANAM IVA,like a sky-forest,
ATMANI,in the self,
VIBHATI,seems,
ASATYAM,unreal,
PUTRIKA RUPAM, puppet form,
BALASYA,to a child,
VIPARYAYAM IVA,as contrariwise (would seem)
10. ekam satyam na dvitiyam hyasatyam bhati satyavat
silaiva sivalingam na dvitiyam silpina krtam
One (alone) is real, not a second,
What is unreal, indeed, seems as being real.
The Siva Lingam is stone itself,
Not a second made by the mason.
EKAM SATYAM,one (alone) is real,
DVITIYAM NA,not a second,
ASATYAM HI, what is unreal indeed,
SATYAVAT BHATI,seems as being real,
SILA IVA SIVA LINGAM,the siva lingam is stone itself,
SILPINA KRITAM DVITIYAM NA,not a second made by a mason
IV. MAYA-DARSANAM (VISION BY NEGATION)
1. na'vidyate ya sa maya vidya'vidya para'para
tamah pradhanam prakrtirbahudha saiva bhasate
What is not real, that is Negation,
Which by itself, as by science-nescience,
Transcendence-immanence, darkness and prime potency
Of nature, in many forms looms.
YA NAVIDYATE,what is not real,
SA MAYA,that is negation,
SA EVA,itself,
VIDYA,science,
AVIDYA,nescience,
PARA,transcendance,
APARA,immanence,
TAMAH,darkness,
PRADHANAM,prime potency,
PRAKRITIH,nature,
(ITI) BAHUDHA,(thus)in many forms,
BHASATE,looms
2. pragutpatteryatha'bhavo mrdeva brahmanah prthak
na vidyate brahma hi ya sa maya'mevaibhava
Just as for the origin of the pot the clay itself is
In its non-being,(so too before the origin of the world),
as other than the world,
What had no being as the Absolute itself,
Such is Maya , the negative principle
of indeterminate possibility.
YATHA,just as,
(GHATASYA) UTPATTEH PRAG,before the origin (of the pot),
ABHAVAH,the non-existence,
MRID-EVA,is the clay itself,
(TATHA JAGAT UTPATTEH PRAK),(in the same way, before the origin of the world),
YA BRAMANAH PRTHAK NA VIDYATE,what as other than the absolute is not there,
YA BRAHMA HI,what is the absolute indeed,
SA MAYA AMEYAVAIBHAVA,such is the negative principle of indeterminate possibility
3. anatma na sadatma saditi vidyotate yaya
sa vidyeyam yatha rajjusarpatattvadharanam
"The non-Self is unreal, the Self is real."
Thus what looms is vidya (knowledge),
As the reality of the snake (appearance)
(Superimposed) on the rope-reality is understood.
ATMA SAT,the self is real,
ANATMA NA SAT,the non-self is unreal
ITI YAYA VIDYOTATE,thus what looms,
SA IYAM VIDYA,that what is here is knowledge,
YATHA-RAJJU-SARPA-TATTVA-AVADHARANAM,as the reality of the snake (superimposed) on the reality of the rope is understood
4. atma na sad anatma saditi vidyotate yaya
saiva'vidya yatha rajjusarpayoryatharthadrk
"The Self is unreal, the non-Self is real."
Thus what looms is avidya (nescience) indeed,
As the erroneous cognition
As between rope and snake.
ATMA NA SAT,the self is unreal,
ANATMA SAT,the non-self is real,
ITI YAYA VIDYOTATE,that what looms (in awareness),
SA EVA AVIDYA, that indeed is nescience,
YATHA RAJJU-SARPAYOR-AYATHARTHA-DRIK,as the erroneous cognition as between rope and snake
5. indriyani manobuddhipancapranadayo yaya
visrjyante saiva para suksmangani cidatmanah
The senses, the mind, intelligence and the five
Vital tendencies, what creates-
That is the transcendent (para) indeed, even (they being)
The subtle limbs of the reasoning Self.
CIDATMANAH,of the reasoning self (which is the vital principle),
SUKSHMA-ANGANI,the subtle limbs,
INDRIYANI,the senses,
MANO-BUDDHI-PANCAPRANADAYAH,mind,intelligence,the five vital tendencies,etc.,
YAYA,that by which,
VISRJYANTE,is created,
SA-EVA PARA,that indeed is the transcendant aspect (of maya)
(NOTE:
JNANENDRIYAS: the five organs of knowledge; hearing (SROTRA), sight (CAKSUS), touch (TVAK), taste (RASANA) and smell (GHRAND).
KARMENDRIYAS: the five organs of action; speech (VAK), grasping (PANI), legs (PADA), excretory organs (PAYO) and sex organs (UPASTHA)
PANCA PRANAS: the five vital tendencies; the upward vital tendency, (PRANA), the downward (APANA), the equalizing (SAMANA), the outgoing, (UDANA) and the evenly spread (VYANA).)
6. aganyetanyavastabhya sukhi dukhiva muhyati
cidatma mayaya svasya tattvato'sti na kincana
Adopting as its own these limbs, the reasoning Self,
By its own negative base of error, imagines
(Itself) as if happy or suffering,
In truth, there is nothing at all.
CIDATMA,the reasoning self (which is the vital principle),
SVASYA MAYAYA,by its own negative base of error,
ANGANI-ETANI-AVASHTHABYA,adopting as its own these limbs,
SUKHI IVA,as if happy,
DUKHI-IVA,as if suffering,
MUHYATI,imagines,
TATTVATAH,in truth,
KINCANA NA ASTI,there is nothing at all
7. indriyanam hi visayah prapanco'yam visrjyate
yayasaiva para'dhyatmasthulasankalpanamayi
The objective data of the senses, which is the world,
What emanates forth - that indeed,
In the context of the Self, is the immanent (apara),
The basis of all gross presentiments of the will.
INDRIYANAM HI,of the senses indeed,
VISHAYAH,the objective data,
AYAM PRAPANCAH,which is the world,
YAYA,by what (maya factors),
VISRIJYANTE,emanates forth,
SA-EVA,that indeed,
ADHYATMA-STHULA-SANKALPANAMAYI APARA,which in the context of the self is the basis therein of all gross presentiments of the will, is the immanent
8. suktikayam yatha'jnanam rajatasya yadatmani
kalpitasya nidanam tattama ityavagamyate
As the ignorance about the mother-of-pearl
Is the basis of the silver-presentiment,
So too what in the Self is the basis (of the world),
That is known as darkness (tamas).
YATHA,as,
SUKTIKAYAM,in the mother-of-pearl,
KALPITASYA,what is a presentiment,
RAJATASYA,of silver,
AJNANAM,lack of knowledge
NIDANAM,the basis,
BHAVATI,is,
TATHA,so,
ATMANI,in the self,
YAD,that which,
KALPITASYA,of what is imagined,
JAGATAH,as the world,
NIDANAM,the basis,
AJNANAM,lack of knowledge,
TAT-TAMAH-ITI-AVAGAMYATE,this is known as darkness
9. dhiyate'smin prakarsena bije vrksa ivakhilam
atah pradhanyato va'sya pradhanamiti kathyate
Because of being that aspect (of Maya) which is a marvel,
By containing all this (universe) like a tree in a seed,
Or by virtue of its importance (above others),
This here is known as the prime potent power (pradhana).
BIJE-VRIKSHA-IVA-AKHILAM,as the tree in the seed,everything,
ASMIN,in this (i.e.in this aspect of maya),
PRAKARSHENA DHIYATE,contains as a marvel,
ITI ATAH VA,or else it,
ASYA,of this,
PRADHANYATAH (VA),(or) its importance
,IDAM,this,
PRADHANAM -ITI- KATHYATE,is known as the prime potent power.
10. karotiti prakarsena prakrtyaiva gunan prthak
nigadyate'sau prakrtiritihatrigunatmika
By its very nature, because in a marvellous way
It diversifies the three nature modalities,
This aspect (of Maya) consisting of the three
Modalities is well known as Nature (prakrti).
PRAKRTYA-EVA,by its very nature,
GUNAN,the nature modalities,
PRAKARSHENA,in a marvellous way,
PRTHAK KAROTI-ITI,in that it diversifies,
ASAU,(this aspect of maya),
TRIGUNATMIKA,as consisting of the three modalities,
PRAKRTIH-ITI-HA NIGADYATE,it is well-known as nature (PRAKRTI)
V. BHANA-DARSANAM (VISION OF CONSCIOUSNESS)
1. antarbahirvadasinam sada bhramaracancalam
bhanam dvidhaiva samanyam visesa iti bhidyate
Present equally within (and) without,
In constant bee-agitation,
Consciousness is of two kinds,
The generic and the specific.
BAHIRVAD ANTAH ASINAM,present as within (and) without,
SADA BRAHMARA-CANCALAM-BHANAM,in constant bee-agitation,consciousness,
SAMANYAM VISESAH ITI,as the generic and the specific,
DVIDHA-EVA BHIDYATE,is of two kinds
2. sthulam suksmam karanam ca turyam ceti caturvidham
bhanasrayam hi tannama bhanasyapyupyacaryate
As the concrete, the subtle, the causal and the Absolute,
Basic consciousness (is) of four kinds,
So these names even (of basic consciousness)
Are also applicable to consciousness.
STHULAM,(as the) concrete,
SUKSHMAM,the subtle,
KARANAM,the causal,
TURYAM CA ITI,and the absolute,
CATURVIDHAM,(there are) four kinds,
BHANASRAYAM (BHAVATI),of basic consciousness,
TAT NAMA HI,these names too,
BHANASYA API,for consciousness also,
UPACARYATE CA,are applicable also
3. drsyatmiha kayo'ham ghato'yamiti drsyate
sthulamasritya yadbhanam sthulam taditi manyate
Lo, here, "I am the body, this is the pot,"
Depending on the concrete,
What looms in consciousness,
That is known as the concrete.
IHA,here (in a visible manner),
DRSYATAM,lo,
AHAM KAYAH ,I am the body,
AYAM GHATAH ITI,this is the pot,
STHULAM-ASRITYA,depending on the concrete,
YAT BHANAM DRSYATE,what looms as consciousness,
TAT STHULAM ITI MANYATE,that is known as the concrete
4. atra kayo ghata iti bhanam yattadvisisyate
tatha'hamayamiti yat samanyamiti ca smrtam
Here, what is the consciousness of the body
And the pot, that is the specific,
Likewise too what is (the consciousness of) "I" or "this"
Is known as the generic.
ATAR,here (in what has been said above),
KAYAH,(of) the body,
GHATAH,the pot,ITI BHANAM YAT,what is the consciousness,
TAT VASISHYATE,that is the specific,
TATHA,likewise,AHAM,(of)"I",
AYAM,"this",
(BHANAM) YAT,what is (the consciousness),
(TAT) SAMANYAM-ITI CA SMRTAM,(this) as the generic is known
5. indriyani manobuddhivisayah panca vayavah
bhasyante yena tatsuksmam asya suksmasrayatvatah
The senses, mind, intellect, interest items
And the five vital tendencies,
By what are made conscious - that is (know as) the subtle.
Because of dependence on the subtle.
INDRIYANI,the senses (such as hearing),
MANO-BUDDHI,mind (and) intellect,
VISHAYAH,interest items,(like sound and form),
PANCAVAYAVAHA,the five vital tendencies,
YENA BHASYANTE,by what is made conscious,
ASYA SUKSHMASRAYATVATAH,because of dependence on the subtle,
TAT SUKSHMAM (ITI MANYATE),this (is known) as the subtle
6. ajno'hamiti yadbhanam tatkaranamudhartam
atra'hamiti samanyam viseso'jna iti sphurat
"I am ignorant" Such a consciousness
Is said to be the causal.
Here , that aspect which stands for "I" is the generic,
And the specific what stands for "am ignorant"
AJNOHAM,"I am ignorant",
ITI BHANAM YAT,such a (specific) consciousness,
TAT KARANAM ITI UDAHRITAM is said to be causal,
ATRA,here,
AHAM-ITI YAT TAT SMANYAM,what stands for "I" is the generic,
AJNANAH ITI SPHURAT (YAT TAT) VISESHAH (CA BHAVATI), (and that which) makes for the consciousness "am ignorant" is the specific.
7. aham brahmeti yadbhanam tatturyamiti samsyate
samanyamahamitiyamso brahmetyatra visisyate
"I am the Absolute." Thus what consciousness attains
Is praised as (the consciousness of) the Absolute.
Here, the element "I" is the generic,
And "Absolute" is its specific attribute.
AHAM BRAHMA-ITI BHANAM YAT,"I am the Absolute"- thus what consciousness makes,
TAT-TURYAM-ITI SAMSYATE,is praised as that absolute (consciousness),
ATRA,here,
AHAM-ITI-AMSAH SAMANYAM,the element "I" is the generic,
BRAHMA-ITI (AMSAH) VISISHYATE, (the element that refers to)the absolute is the specific
8. yatra bhanam tatra bhasyam bhanam yatra na
samanyamahamitiyamso brahmetyatra visisyate
Where consciousness (exists), there the
Object of consciousness (exists), where
Consciousness exists not, its object neither.
Thus, both by agreement and difference, certitude comes.
YATRA BHANAM (VARTATE),where consciousness (exists),
TATRA BHASYAM VARTATE,there (exists) the object of consciousness,
YATRA BHANAM NA (VARTATE),where consciousness (exists) not,
TARA BHASYAM NA VARTATE,the object of consciousness (exists) not,
ITI-ANVAYENA VYATIRIKENA API BODHYATE,so by agreement and difference certitude comes
9. yatha drgdrsamatmanam svayamatma na pasyati
ato na bhasyate hyatma yam pasyati sa bhasyate
As with the eye which cannot see itself,
(So) the Self does not see itself,
Therefore indeed, the Self is not the object of consciousness.
That which the Self sees is the object of consciousness.
YATHA DRIG-DRISAM SVAYAM NA PASYATI,as with the eye that cannot see itself,
(TATHA) ATMA ATMANAM (SVAYAM) NA PASYATI,(so) the self does not see itself,
ATA ATMA NA BHASYATE HI,therefore indeed the self is not the object of consciousness,
ATMA-YAM PASYATI SA BHASYATE, that which the self sees is the object of consciousness
10. yadbhasyate tadadhyastam anadhyastam na bhasyate
yadadhyastam tadasadapyanadhyastam sadeva tat
What is the object of consciousness, that is conditioned,
What is unconditioned, that is not the object of consciousness.
What is conditioned is non-existent,
But what is unconditioned, itself THE EXISTENT IS THAT.
YAD BHASYATE,what is the object of consciousness,
TAD ADHYASTAM (BHAVATI)that is conditioned,
YADANADHYASTAM,what is unconditioned,
TAT NA BHASYATE,that is not the object of consciousness,
YAD ADHYASTAM, what is conditioned,
TAT ASAD,that is non-existent,
API YAT ANADHYASTAM, and what is unconditioned (i.e. the self),
TAT SAD-EVA,itself THE EXISTENT IS THAT
VI. KARMA-DARSANAM (VISION OF ACTION)
1. atmaiva mayaya karma karoti bahurupadhrk
asangah svaprakaso'pi nidrayamiva taijasah
It is indeed the Self, though self-luminous
And detached, that through negativity
Does action bearing many forms,
Like the dream-agent in sleep.
ASANGA SVAPRAKASAH-API,although detached and self-luminous,
NIDRAYAM TAIJASAH IVA,like the dream-agent in sleep,
ATMA-EVA BAHURUPADHRIK,the self itself bearing many forms,
MAYAYA KARMA KAROTI,by means of its negative principle does
action
2. manye vadami grhnami srnomitiyadirupatah
kriyate karma paramatmana cittendriyatmana
"I think, I speak, I grasp, I hear."
In forms such as these are actions accomplished
By the supreme Self, (which is also)
The Self of pure reason and the senses.
PARAMATMANA MANVE VADAMI GRIHNAMI,by the supreme self "I speak, I grasp",
SRINOMI-ITYADI RUPATAH,"I hear",in such forms,
KARMA KRIYATE,actions are accomplished,
CITENDRIYATMANA,by the self of pure reason and the senses (having the form of ego-sense with motor senses)
3. atmaivah karmanah purvamanyat kincinna vidyate
tatah svenaiva karmani kriyante nijamayaya
Prior to action, it is the Self (that exists);
There is nothing else at all.
Through the Self, by its own negative principle,.
By itself are accomplished all actions.
KARMANAH PURVAM, prior to action,
ATMA-EVA VIDYATE, it is the self that exists,
ANYAT KINCIT NA,there is nothing else at all,
TATAH,through it,
SVENA-EVA,by theself itself,
NIJAMAYAYA,by its own negative principle,
KARMANI KRIYANTE,(all) action is accomplished
4. saktirasyamanah kacid durghata na prthak svatah
tayaivaropyate karma nikhilam niskriyatmani
From the Self, not different from itself
There exists a certain undefinable specificatory power
By that (power), all actions
Are falsely attributed to the actionless Self.
ATMANAH,from the self,
SVATAH NA PRTHAK,not different from itself,
DURGATAH,an undefinable,
KACID SAKTIH ASTI,there exists a certain (specificatory) power,
TAYA-EVA,by that (power),
AROPYATE,is falsely attributed,
NIKHILAM KARMA,all action,
NISHKRIYATMANI,in the actionless self
5. sarvada'sanga evatma 'jnataya karma sangivat
karoti na karomiti na jnah karmasu sajjate
The Self is always detached indeed.
One performs action as if attached due to ignorance.
The wise man, saying "I do nothing,"
Is not interested in action.
ATMA,the self,
SARVADA,always,
ASANGA EVA,is detached indeed,
AJNATAYA,due to ignorance,
SANGIVAT,as if attached,
KARMA KAROTI,does the action,
JNAH,the wise man,
NA KAROM-ITI,saying "I do nothing"
NA KARMASU SAJJATE,is not interested in action
6. jvalati jvalano vayurvati varsati varidah
dharatma san dharati khalveko vahati vahini
The one (Self) alone as fire (it) burns,
As wind (it) blows,
As water (it) rains,
As earth (it) supports (and) as a river (it) flows.
EKAH KHALU,the one (self) alone,
JVALANAH SAN JVALATI,as fire it burns,
VAYUH SAN VATI,as wind (it) blows,
VARIDAH SAN VARSHATI, as water it rains,
DHARATMA SAN DHARATI,as earth it supports,
VAHINI SAN VAHATI,as a river it flows
7. urdhvam prano hyadho'panah khalveko yati niskriyah
nadyantarale dhamati krandoti spandati sthitah
The one (Self) alone, remaining actionless,
Moves (as) upward and downward vital tendencies
Within the nervous centres, indeed,
It beats, murmurs and pulsates.
EKAH KHALU,the one (self) alone,
NISHKRIYAH STHITAH,remaining actionless,
PRANAH (SAN) URDHVAN,as upwards vital tendency,
APANAH (SAN) ADAH,as downward vital tendency,
YATI,moves,
NADYANTARALE, within the nervous centres,
DHAMATI KRANDATI SPHANDATI HI,indeed beats,murmurs and pulsates
8. astijanmarddhiparinatyapaksayavinasanam
sadbhavamiha yo yati sa nanyo'vikriyatmanah
Here (in this visible world), as what exists,
Grows, transforms, decreases and attains its end-
As subject to six forms of becoming-
(That) is no other than the actionless Self.
IVA,here (in this visible world),
YAH,what,
ASTI JANMAR ADHI PARINATYA PAKSHAYA VINASANAM, as what exists,is born,grows, is transformed,decreases,attains its end,
SHADBHAVAM,six forms,
YATI,what is subject to,
SAH,that,
AVIKRIYATMANAH,from the actionless self,
ANYAH NA,is no other
9. svayam kriyante karmani karanairindriyairapi
aham tvasangah kutastha iti janati kovidah
By means of the inner organs and the senses
Actions become Self-accomplished.
However, the wise man knows,
"I am the unattached, inner well-founded one"
KARANAIH-INDRIYAIH-API,by the means of the inner organ and the senses,
KARMANI SVAYAM KRIYANTE,actions become self-accomplished,
KOVIDAH TU,however,the wise man,
AHAM ASANGAH KUTASTHA ITI JANATI,knows "I am am the unattached,inner well-founded one"
10. drsyatvadbhasyamaham apyato'ham suktirangavat
adhyastameka evadya svopi sarvoparisthitah
Because of being an object of experience,
Even the "I" is a conditioning factor,
Superimposed like the mother-of-pearl gleam.
Above everything else, today and tomorrow one alone is.
AHAM API,even the "I",
DRISYATVAT,because of being the object of experience,
BHASYAM,is a conditioning factor,ATAH,because of this,
AHAM,I,SUKTI-RANGAVAT,like the silver gleam in the mother-of-pearl,
ADHYASTAM,is superimposed,
ADYA SVOPI,today and tomorrow (i.e. always),
SARVOPARI-STHITAH,fixed above all things,
EKAH EVA,even one (is)
VII. JNANA-DARSANAM (VISION OF AWARENESS)
1. jnanamekam hi nirupadhikam sopadhikam ca tat
ahankaridhinam yajjnanam tannirupadhikam
Awareness is one and unconditioned indeed,
There is also the conditioned.
Awareness without egoism, etc.,
That is the unconditioned.
JNANAM-EKAM NIRUPADHIKAM HI,awareness is one and unconditioned indeed,
SOPADHIKAM CA TAT,that is also the conditioned,
YAT JNANAM AHAMKARADI-HINAM,awareness wihout egoism,etc.,
TAT NIRUPADHIKAM,that is the unconditioned
2. ahantaya'ntarbahirasti yadevamidantaya
bhanavrttya'nvitam yattu jnanam sopadhikam
That which is accompanied by egoism as if inside,
And which again as qualified by this-ness is
Accompanied by conscious activity,
Such awareness is to be understood as conditioned.
YAT,that which,
AHANTAYA BHANA VRITTYANVITAM ANTAH, accompanied by the active consciousness of egoism inside,
EVAM YATTU,that by which again,
IDANTAYA (BHANA VRITTYANVITAM CA) ASTI,as if accompanied by active consciousness thisness) as outside,
(TAT) JNANAM,(that) awareness,
SOPADHIKAM (ITI)
MATAM,is understood to be conditioned
3. anatmanamahankaradinam yenanubhuyate
saksi tadatmajnanam syadyenaivamrtamasyate
That by which are experienced all things
Of the non-Self, such as egoism, etc.,
And even by which immortality is enjoyed,
(As) the Witness, is Self-awareness.
ANATMANAM,of things pertaining to the non self,
AHAMKARADINAM,such as egoism,etc,
SAKSHI,the witness(i.e. the self),
YENA-ANUBHUYATE, what is experienced,
YENA-EVA,by which even,
AMRITAM,immortality,
ASYATE,is enjoyed,
TAT-ATMA-JNANAM SYAD,that is (absolute) self-awareness
4. ahankaradi karyam yadanatmakamasankhyakam
yenavagamyate'natmajnanam tadavadharyate
As innumerable effects of egoism, etc.,
What as pertaining to the non-Self
Attains to awareness, that is said to be
Awareness of the non-Self.
YAT,what,
ANATMAKAM,as pertaining to the non self,
ASANKHYAKAM,as innumerable,
AHANKAR ADI KARYAM,as effects such as egoism etc.,
YENA,by what,
AVAGAMYATE,awareness attains,
TAT,that,ANATMAJNANAM (ITI),as awareness of the non-self,
AVADHARYATE,it is said to be
5. yathavadvastuvijnanam rajjutattvabodhavat
yattadyatharthavijnanamayatharthamato'nyatha
Knowing things as they really are,
As when one attains to the truth of the rope,
What makes for such is true awareness,
Wrong awareness is what is otherwise.
RAJJU-TATTVA-AVABODHAVAT,like the right knowledge about the rope,
YATHAVAT-VASTU-VIJNANAM,awareness of things as they really are,
YAT,which,
TAT-YATHARTHA-VIJNANAM,that is right awareness,
ATHAH ANYATHE,what is different from this,
AVATHARTHAM (CA BHAVATI),wrong awareness(too becomes)
6. yatsannidhyadeva sarvam bhasate svayameva tat
pratyaksajnanamiticaparoksamiti laksyate
By the very presence of which everything looms
In consciousness by itself,
That awareness is indicated as empirical awareness,
And also as non-transcendental awareness.
YAT-SANNIDHYAD-EVA,by the very presence of which,
SARVAM SVAYAM-EVA BHASATE,everything looms in consciousness by itself,
TAT,that,
PRATYAKSHA-JNANAM-ITI,as empirical awareness,
APAROKSHAM-ITI CA and also as non-transcendental awareness,
LAKSHYATE,is indicated
7. yaya'nusadhakam sadhyam miyate jnanarupaya
vrttya sa'numitissahacarasyamskarajanyaya
That function of awareness by which
The means to an end is appraised,
And which arises out of associative innate disposition,
That is inferential awareness.
YAYA,that by which,
SAHACARYA-SAMSKARA-JANYAYA,as originating in associative innate disposition,
JNANARUPAYA,having the form of awareness,
VRTTYA,by function,
ANUSADHAKAM SADHYAM,means for ends,
MIYATE,are brought into awareness,
SA-ANUMITI,this is inferential (awareness)
8. gatva samipam meyasya miyate srutalaksanah
yaya samvitsopamitirmrgo'yamiti rupaya
On going near to an object to be ascertained,
What - in the form of "this is the animal
known by such marks"-
Is the functional basis for certitude,
That is (said to be) analogical awareness.
MEYASYA,of the object to be known,
SAMIPAM,near,
GATVA,going,
SRUTA-LAKSHANAH MRIGAH-AYAM-ITI RUPAYA,in the
form of " this is the animal having the marks I heard about",
YAYA (VRITTYA),by what (functional activity),
(MEYAH) MIYATE,(what is to be understood) is brought into awareness,
SA SAMVIT UPAMITIH,this is analogical awareness
9. aham mameti jnanam yadidam taditi yacca tat
jivajnanam tadaparamindriyajnanamisyate
That awareness of "I" and "mine"
And that other as "this" or "that"-
The former as vital awareness, and the latter
As sense awareness, is declared.
AHAM MAMA-ITI JNANAM YAT,that awareness expressing itself as "I"and "mine",
TAT JIVA-JNANAM,that as vital awareness,
APARAM IDAM TAD-ITI JNANAM YAT,and that which also expresses itself as "this"and "that",
TAT INDRIYA JNANAM CA, that as sense awareness
ISHYATE,is declared
10. om tatsaditi nirdistam brahmataiyamupagattam
kalpanadivihinam yattatparajnanamiryate
Designated as AUM, THAT EXISTS,
Attained to unity of Absolute and Self,
Devoid of willing and other functions -
That is said to be the ultimate awareness.
AUM-TAT-SAD-ITI NIRDISHTAM,that which is designated as "aum- that-exists",
BRAHMATMA AIKYAM,the unity of the self and the absolute,
UPAGATTAM,havingattained,
KALPANADI VIHINAM,devoid of all willing,
(JNANAM) YAT,what awareness there is,
TAT-PARAJNANAM (ITI) IRYATE, that is said to be the ultimate awareness