Darsana Mala
Darsana Mala
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VII. VISION OF AWARENESS
There is also the conditioned.
Awareness without egoism etc.
That is the unconditioned.
And which again as qualified by this-ness is
Accompanied by conscious activity,
Such awareness is to be understood as conditioned.
Of the non-Self, such as egoism, etc.
And even by which immortality is enjoyed,
As the Witness, is Self-awareness.
What as pertaining to the non-Self
Attains to awareness, that is said to be
Awareness of the non-Self.
As when one attains to the truth of the rope,
What makes for such is true awareness,
Wrong awareness is what is otherwise.
In consciousness by itself,
That awareness is indicated as empirical awareness,
And also as non-transcendental awareness.
The means to an end is appraised,
And which arises out of associative innate disposition,
That is inferential awareness.
What - in the form of "this is the animal known by such marks"-
Is the functional bassis for certitude,
That is said to be analogical awareness.
And that other as "this" or "that"-
The former as vital awareness, and the latter
As sense awareness, is declared.
Attained to unity of Absolute and Self,
Devoid of willing and other functions -
That is said to be the ultimate awareness.
VIII. VISION BY CONTEMPLATION
Because the Self consists of bliss,
A knower of the Self meditates by the Self,
Upon the Self, for ever.
Because it consists of bliss.
Constant meditation on the Absolute
Is thus known as contemplation.
No one at all meditates suffering.
That which is meditation of bliss,
As contemplation it is thought.
The knower of the Self meditates on the Self, and not on any other.
That which is meditation on the Self
Is said to be contemplation.
Are said to be the names of this alone.
In whom there is such sure awareness,
He as a contemplative is well known.
In whom, in such forms,
There is always creative imagination,
As a contemplative he is well known.
Nor the husband merely adore the wife,
It is self-bliss alone that they adore,
As lodged within every sensuous object.
Thus at any place whatever,
There is nothing at all other than Self-bliss.
Such contemplation verily is the highest.
Spiritual teacher, father, mother,
Towards the Founders of Truth, and
Towards those who walk in the same path;
And those who do good to all -
What sympathy there is, is devotion here,
While what here belongs to the Self Supreme is the ultimate.
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IX. VISION OF MEDITATION
With the reasoning Self, and also gets united with it,
And which is in the form of restraint,
That is praised as Yoga.
Are not present, there the heart
Should be joined, as long as incipient
memory-factors are present:
As verily the Absolute, the mind ever merges
In the Absolute, what constitutes such,
As Yoga is ascertained.
Which in the Self, like a streak of oil,
Finds incessant joy - such as Yoga
Is by Yogis recognized.
From that or that other into the Self,
Ever restraining it, it should be joined,
In such Yoga here let it be united.
The source of all human disasters, he who
Together with their varied willed objects
Restrains in the form of Self saying:
"Thus what is seen is the seer's Self"-
He among knowers of Yoga
Is the most superior.
Of the nectar-sweetness of Self-bliss
Is drawn into union with Yoga breeze
And does not flutter, Yoga takes place.
And the tongue-tip touching beyond the uvula takes place
Then happens that space-freedom attitude
Of drowsiness and fatigue - dispelling capacity.
Is of two kinds; and within these summarily
The whole of the further elaboration of Yoga
Is comprised conclusively.
X. VISION OF EMANCIPATION
What is pure and what is impure.
What is without incipient memory-factors that is pure,
Likewise, what is qualified by incipient memory-factors is impure.
Are two kinds, likewise,
The impure also as impure-pure
And impure-impure is spoken of.
One is the elect, one is the more elect,
One is the most elect - while the pure
Exists in the simple knower of the Absolute.
- the other is with passion and inertia.
The former as in one who desires liberation,
While the latter as in one who desire psychic powers is to be known.
By the fire of wisdom having burnt everything up,
Aiming at the good of the world,
Performs action according to what is considered as right.
Always established in the Absolute,
Continues the course of the bodily life,
In the world - he is the elect knower of the Absolute.
But he himself does not know-
He is the more elect, who always
Enjoys absorption in the Absolute.
And even when made to know, knows not -
Such a one, always void of activity,
The most elect, is the Absolute alone in itself.
As for the Self, it is self-luminous.
Having understood thus, one should withdraw from all functionings,
Thereafter, function does not repeat itself.
Nothing else there is, no doubt herein.
Having thus understood, the well-instructed one
From duality should withdraw, he does not return again.
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A GARLAND OF VISIONS OF THE ABSOLUTE
DARSANA MALA
INTRODUCTION, SHORT REVIEW AND WORD-FOR-WORD OF CHAPTERS I AND II.
By NARAYANA GURU
Translated from the Sanskrit
with Introduction and Commentary
By NATARAJA GURU
The brief Introduction and Commentary which appear below were written by Nataraja Guru and were originally published in "Values" magazine, while the English rendering of the verses is from the Guru's later work, "An Integrated Science of the Absolute".
INTRODUCTION
A common epistemological and methodological thread must run through the six Darsanas or systems, although individually they are still perfect gems of thought-systems. Although each gem has to be cut and adjusted to fit into one integral necklace or garland, actually they are found to have been ground too much on one side or left crude on the other. The very fact that even at present they have been treated in pairs to make any complete natural system of philosophy, is sufficient to show the lop-sided nature of each of the gems taken separately.
If they are to make one necklace under the aegis of the Absolute, which is the norm for all philosophy, a revaluation and arrangement in graded order will be needed. What the expert jeweller , therefore, will do to the collection of precious gems of thought that he has inherited will be first to polish each gem and then to string them together so as to make them accord with an integrated Science of the Absolute.
Each jewel is a value to be conceived with an inner symmetry of structure and as comprising a unitive or global whole. The beauty of the necklace would depend on such correctness of grinding of even the smallest of its facets, so as to require, by analogy, on the part of the maker of the garland of the visions the minutest of attention to detail and workmanship in respecting the slightest shades or angles of view possible in making each gem conform structurally within itself to the requirements of a complete garland of visions representative of all philosophical points of view possible anywhere in the world at any time for anyone. This would demand an over-all normative notion of the Absolute as a reference for each of the Darsanas which make up the series, as also a graduation as between each vision, so that when the garland reaches its end it would be capable of being linked naturally and normally with where it began.
Sankara called his work on the Vedantic Absolute the Viveka-Chudamani (the Crest-Jewel of Discriminative Wisdom). Narayana Guru continues the same tradition after him, and thinks of not one ornament for the head, but of a whole garland in which no vision of any religious or philosophical school would be neglected or left out. Each would be kept in mind by him as the architect of the total integrated edifice. Thus would be commemorated the dignity and wisdom possible for humanity, from which alone should be derived the legitimate ornament to enhance his human quality as homo sapiens.
The garland further represents, in the symbolic gesture-language of India , the whole of one's precious wealth: it is implied as when a bride gives herself to the bridegroom at the time of marriage. It represents the Sarvasvam (total good) that one surrenders to God or the Absolute or submits to Humanity itself, in an extended sense of the analogy.
The former is in the domain of the probable, while the latter is in the domain of the possible and the intentional (which is not necessarily that of the visible or actual). The final instance of dialectical certitude is the axiom itself, such as A = A , which requires no proof. Between the two certitudes there is a dichotomy or bipolarity which expresses itself in terms of ambivalence or antinomian principles in various branches of knowledge. The synergisms in physiology represent the same polarity in the physiological sense. The psyche, the libido and the Self too, present psycho-dynamically the same alternation of phases resembling the systole and diastole of the heart-beat. One complete cycle of thought has its inductive and deductive phases, as also its systole and diastole. One hears too of the "sex-diastole" which has a similar alternating figure- eight rhythmic process, resembling quantum mechanics and the mutations which occur in plant-life where certain stages are jumped or alternate with others.
The structural details within the notion of the Absolute present paradoxical enigmas to the novice in the Science of the Absolute. One has to be a well-practised dialectician and absolutist to see the difference between the vertical and the horizontal (i.e. unitive and multiple, perennial and transient, etc.) aspects which refer to the Ksetrajna (perceptual) and Ksetra (actual) aspects of the Absolute in the language of the Bhagavad Gita. In distinguishing these twin but intersecting axes of reference, the whole of wisdom itself finally becomes comprised, as stated in the Bhagavad Gita (XIII, 2).
When this epistemological secret has been understood in all its bearings and applications in science or philosophy, a man becomes able to see clearly through mazes of percepts and concepts. He can then organize them into ramified hierarchies representing values ranging from the actual to the nominal, with the perceptual and the conceptual fitted between these extremes. The structure of the series of visions in Narayana Guru's Darsana Mala conforms broadly to the scheme that we have just referred to in passing. Experimental proof of the empirical sciences corresponds to the Pratyaksha of the Indian Tarka or Nyaya school, and complete a-priorism corresponds to the Sabda Pramana of the Vedantins. Possibilities and probabilities belong to the Arthapatti and the Anumana respectively of the Samkhya and other schools. Anupalabdhi is impossibility, where probability is ruled out completely. All these ways of reasoning have between them a reciprocal or complementary nature. When the subtlest kind of certitude is involved, as in the case of the notion of the Absolute which has to be defined, one employs analogy and hypothetical predication to be verified later on direct experience of the Absolute. This is the method of Upamiti (hypothetical analogy), which is the highest instrument of all. What in the West is known as the "method of agreement and difference" is the Anvaya-vyatireka method of Vedanta, which is of great use when the final stage of speculation about the nature of the Absolute is in question.
Thus the fully scientific status of the verses of the Darsana Mala does not present a problem at all to those who are conversant with dialectical and absolutist methodology, epistemology and the scale of values leading to the highest value in the Self as the Absolute. Certitude resides neither in the subject or the object, but in the neutral or central Absolute which is the norm for all thought.
COMMENTARY
CHAPTER I.
To brush aside such an ordinary man's position in respect of ordinary natural philosophical problems would be to slight all common men who have doubts. A seemingly theological answer is given here for such a man in the street, but, on careful and closer examination of the contents, one finds that the Guru does not deviate one bit from the strictly Vedantically valid position here; not even when compared to doctrines of the Vedanta Sutras themselves, which begin by stating: "Janmadyasya Yatah": "By which the visible world is traced back to Brahman".(Sutra 2). The justification for this is a long one to explain, but it will suffice to note here that when it is said that the world is the Sankalpa (willed presentiment) of Parameswara ( the Great Lord) and that its status is the same as that of a dream, as the very first verse of this chapter lays down, the position strictly conforming to Vedanta is not violated at all. But instead of referring to the Ajata (uncreated) and Vivarta (presentiment) theories commonly accepted by Advaita Vedantins, the Guru here is able to reconcile a theological God with a philosophical Absolute. In doing so, he bridges the gap which has been the source of much wasted polemics between Sankara, Ramanuja and Madhva.
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
CHAPTER VI.
CHAPTER VII.
CHAPTER VIII.
CHAPTER IX.
Yoga means union of two aspects of the same Self, as if happening within consciousness itself. And further, this union has to be conceived under two distinct heads as happening between the horizontally dual aspects, and as taking place between the lower and higher selves vertically. This delicate distinction has not been brought out by Patanjali in his Yoga-Sutras. The four different definitions of Yoga found in the Bhagavad Gita too, although elaborate in their own way, leave out this delicate matter where the union is both Samyoga (contiguous association) and Sambandha (continuous association) at once, of the tendencies within the Self. The very first verse makes this clear in its striking definition. The joy of being thus unitively absorbed in the Absolute is here seen to be more accentuated than in the case of Bhakti, which is in this respect a more passive or negative state, although both belong to the positive side of contemplation as a whole.
CHAPTER X.
Almost like a book on grammar, the Guru here excels in analysis and divides and even numbers the possible varieties of mystical and contemplative experience into various grades and sub-grades. It will be noticed that, in the higher grades, all matters of doing good in a philanthropic sense drop off, although in less perfect stages they exist, as it were, on sufferance. Piety and works have to part company somewhere, and when one is totally absorbed in unity with Brahman, the Absolute, no question of a second value outside the self can even arise. Self-realisation in the fullest sense, when a man forgets himself in the Absolute completely, is the last mark of punctuation to which this garland takes us. It catches up thereby with the very first chapter where the world is given primacy as against the Self that is given primacy in this last of all chapters. The garland thus retains its link with the beginning of the subject, and a full cycle of contemplative topics has thus been covered in a graded inner order, always under the same normative reference to the Absolute.
I. ADHYAROPA-DARSANAM (VISION BY SUPPOSITION)
Non-existence indeed!
Dream-wise then again, by mere willing
Everything existent created He, the Lord supreme.
IDAM BHUVANAM, this world,
ASAD EVA, even as nothingness ( as non-existence, indeed),
ASID, existed,
PUNAH, thereafter (at the time of creation),
PARAMESVARAH, the supreme lord,
SARVAM, everything,
SANKALPAMATRENA, by mere willing,
SVAPNAVAT, like a dream,
SA-SARJA, (he) created.
(All) this remained. Then the Lord,
By his own power of false presentiment, like a magician,
Created all this world (of change).
IDAM, this (visible world),
VASANAMAYAM EVA, in the form of incipient memory factors,
ASID, (remained) existent,
ATHA, thereafter (at the time of creation),
PRABHUH, the lord,
SVASYA, (by) his own
MAYAYA, by (his power of) false presentiment,
MAYAVIVA, like a magician,
AKHILAM JAGAT, the whole world,
ASRIJAT, created.
Latent within Himself.
Thereafter, like a sprout from seed,
From Himself, by His power, by itself it was created.
PRAKUTPATTEH, before creation,
SVASMIN, in Himself (in the self, in the lord),
VILINAM, was latent,
ATHA VAI, thereafter,
BIJAD ANKURAVAT, like sprout from seed,
SVATAH, from himself (from the lord),
SVASYA SAKTIH, his power,
SVATAH EVA, by itself,
ASRJAT, created.
Is to be known, as the bright and the dark;
There is no co-existence between these two,
As with light and darkness.
TAIJASI TAMAS ITI CA, and thus made of light and darkness,
DVIVIDHA, two kinds,
JNEYA, is to be known,
ANAYOH, as between these,
TEJASTI MIRAYOR IVA, so with light and darkness,
SAHAVASAH STI, there is no co-existence.
5. manomatramidam citramivagre sarvamidrsam prapayamasa vaicitryam bhagavan citrakaravat
Which was in the form of mind stuff, like a picture
Achieved with all this picturesque variety,
Like an artist, the Lord.
MANO MATRAM, in the form of mind-stuff
IDAM, this (world),
CITRAM IVA, like a picture,
SARVAM IDRISAM,all this as such here,
VAICITRIYAM,(with its picturesque variety),
PRAPAYAMASA, achieved,
CITRAKARAVAT, like an artist,
BHAGAVAN, the lord.
Like the psychic powers of Yoga-
Like a Yogi did He, the Lord of the world, work out
His varied psychic powers thereafter.
YATHA YOGAVAI BHAVAHA, as (in the case of) psychic powers,
IDAM, this (world),
PRAKRTIR EVA, as nature(itself),
ASIT, remained,
ATHA, thereafter,
YOGI SIDDHI JALAMIVA, as a yogi with his varied psychic powers,
JAGAT PATIH,the lord of the world,
IDAM, this (world),
VYATANOD, worked out.
Then prevails nescience fearful;
Ghost-like, taking name and form,
In most terrible fashion looms here.
YADA, when
ATMA VIDYA SAMKOCAH (BHAVATI), knowledge about the self shrinks,
AVIDYA, nescience,
NAMA RUPA ATMANA, taking name and form,
PISACAVAT, ghost-like,
ATYARTHAM BHAYANKARAM, in most terrible fashion,
IHA, here,
VIBHATI, looms
Like a city infernal,
Even as such a marvel
Did the Lord make the whole universe.
VETALA NAGARAM YATHA, like an infernal city,
BHAYANKAR IDAM SUNYAM (CA BHAVATI), terrible and empty of content both (remain),
VIBHUH, the lord,
AKHILAMVISVAM, the whole universe,
TATHA IVA, even as such,
ADBHUTAM, a marvel,
VYAKAROD, made
This world came, such was not the case at all.
Presented as if out of slumber,
At one stroke, all came to be.
ARKAD, from the sun,
YATHA KRAMAM, as in a gradual manner,
PRADURASID (ITI CET), it is unmanifested (if it should be said),
TATHA NA IVA,thus not at all,
IDAM, this (world),
ATMANAH, from the self,
SVASYA, (by) its own,
VIKSHAYA, regard (i.e. will),
SUPTEH IVA, as if from sleep,
YUGAPAD, at one stroke,
PRADURASID, all came to be
Came out this world manifested -
He is Brahma, He is Siva and Vishnu,
He is the Ultimate, everything is He indeed.
VATAH IVA, like a fig tree,
YASMAT, from whom,
IDAM JAGAT, this world,
PRADURASID, manifested,
SAH BRAHMA, he is brahma,
SAH VISNU, he is visnu,
SAH SIVA, he is siva,
SAH PARAH, he is the ultimate,
SAH EVA SARVAH, everything is he indeed
II. APAVADA-DARSANAM (VISION BY NON-SUPPOSITION)
And which has come to be from living consciousness,
If existent, then everything is existent;
If non-existent, then it exists as consciousness.
AGATAM, what has come to be,
STHULA SUKSHMATMAKAMIDAM, which is both subtle and gross,
IDAM JAGAT, this world,
ASTI CET, if existent,
SARVAM SADGHANAM ASTI,everything is existent,
NASTI CET, if non- existent,
CIDGHANAM ASTI, it exists as consciousness
Therefore, all this is non-existent.
Of what is non-existent, how can there be an origin?
And of something unoriginated,how (can there be) re-absorption?
ANYAT, other,
KARYAM NA, there is no effect,
ATAH, before,
ETAT AKHILAM, all this(universe),
ASAT (BHAVATI), becomes non-existent,
ASATAH, of what is non-existent,
UTPATTIH KATHAM, how can there be origin,
ANUTPANNASYA, of something unoriginated,
LAYAH, reabsorbtion,
KAH, how can there be.
That is none other than the ultimate Absolute.
(That there) is origin and re-absorption,
By Maya's confusion in the Self (is supposed).
UTPATTIH LAYA CA, origin and reabsorption,
NASTI, is not,
TAT, that,
PARAM BRAHMA, (than) the ultimate Absolute,
ITARAT NA, is none other,
UTPATTIH LAYA CA, origin and reabsorption,
ATMANI, in the self,
ASTI ITI, as present,
MAYAYA, by maya,
BHRAMATI, by confusion (one thinks)
The effect, how could it have being?
How could there be, for the same reason,
For the cause also, any non-being?
KARYASYA, for the effect,
KATHAM, how could there be,
ASTITA, (state of) being,
BHAVATI, come to be,
ATAH, for the same reason,
KARANASYA, for the cause,
NASTITA CA, non-being also,
KATHAMASTI, how could there be?
An existent cause there is; the world is thus not indeed.
On the other hand, it is the Absolute alone that is existent,
That dull minds mistake as non-existing.
ASATAH, what is non-existent,
ASYA, for this (visible world),
KARANAM, an (existent) cause,
ASTI, there is,
ATAH, therefore (because there is a cause),
JAGAT, the world (which is an effect),
NA HI, is not (real) indeed,
TARHI, on the contrary,
SAT, existent (as a cause),
BRAHMA EVA, the absolute it is indeed,
MANADHIH, dull minds,
ASAD ITI, as unreal,
MUHYATI, mistake.
Another in it how could there be?
If existence is posited in existence, tautology,
And if non-existence is so asserted, contradiction (comes).
SATTA, existence,
ASTI, there is,
ANYASYA, for another (i.e. for the world which is an effect,
ASAU, in this existence,
KYA VIDYATE, where could it be,
SATI, within what exists,
SATTA, existence,
ASTI CET, if we say there is (existence is),
ATMASRAYAH, there is petitio principi, (i.e. tautology),
ASATI, within non-existence,
(SATTA ASTI, existence is),
YADI, if we should say,
ASAMBHAVAH, impossibility (i.e. contradiction),
API, also,
SYAD,would come to be
Everything then is seen there
As mind stuff alone, and as no other,
As thus banishing Maya (relativity) far away.
EKAIKAM, onebyone,
SARVAM, all,
VIBHAJYA, Having divided,
TATRA, then,
AKHILAM, everything,(i.e. the whole world),
MAYAVIDURAGAM, banishing maya far away (i.e. without any taint of maya),
CINMATRA, mind stuff alone (of the stuff of absolute consciousness),
ANYAT NA, no other thing,
ITI, thus,
DRSYATE, is seen.
There is nothing, therefore, beyond pure mind-stuff at all.
What does not shine is not real either,
And what is not real does not shine indeed.
ABHATI, shines,
ANYAD NA, not anything else,
ATAH, therefore
CITAH PARAM, beyond pure mind-stuff(i.e. other than knowledge),
NAHI, nothing indeed,
YAT CA, that which also,
NA ABHATI, does not shine,
TAT, that,
ASAT is non-real,
YAT, that which,
ASAT, is non-real,
TAT, that,
NA BHATI CA, also does not shine indeed.
Therefore nothing else at all,
Thus, everything is of the stuff of the High Value,
And besides this High Value, nothing else exists.
(ANANDA EVA) BHATI, (it is high value alone that) shines,
ANYAH KASCID NA, not anything else,
ATAH, therefore,
AKHILAM, everything (i.e.the whole world),
ANANDA GHANAM, is of the stuff of this high value,
ANYAT NA VIDYATE, nothing else exists
Herein there is not even a little plurality.
He who sees (this) as pluralistic,
From death to death he goes.
IHA, herein,
KINCANA, not even a little,
NANA, plurality,
NA ASTI, there is not,
IHA, in this (absolute),
YAH, he,
NANA IVA, as if pluralistic,
PASYATI, sees,
SAH, he,
MRITYOR, from death,
MRITYAM, to death,
GACCHATI, he goes.
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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
Darsana Mala - Comments Part 1 Page 3
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VIII. BHAKTI-DARSANAM (VISION BY CONTEMPLATION)
1. bhaktiratmanusandhanamatma'nandaghano yatah
atmanamanusandhatte sadaivatmavidatmana
Meditation on the Self is contemplation,
Because the Self consists of bliss,
A knower of the Self meditates by the Self,
Upon the Self, for ever.
ATMAANUSANDHAMNAM,meditation on the self,
SADA-EVA,forever always,
2. anusandhiyate brahma brahmanandaghanam yatah
sada brahmanusandhanam bhaktirityavagamyate
The Absolute is meditated upon
Because it consists of bliss.
Constant meditation on the Absolute
Is thus known as contemplation.
BRAHMA,the absolute,
YATAH,because of this,
3. anandameva dhyayanti sarve duhkham na kascana
yadanandaparam dhyanam bhaktirityupadisyate
It is even bliss that all do meditate,
No one at all (meditates) suffering.
That which is meditation of bliss,
As contemplation it is thought.
SARVE,all,
KASCANA,no-one,
YAT,that which,
DHYANAM,meditation,
UPADISYATE,it is taught
4. atmaiva brahma bhajati nanyamatmanamatmavit
bhajatiti yadatmanam bhaktirityabhidhiyate
It is the Self alone that contemplates the Absolute;
The knower of the Self
Meditates on the Self, and not on any other.
That which is meditation on the Self
Is said to be contemplation.
ATMA-EVA BRAHMA,it is the self alone that is the absolute,
ATMAVIT,the knower of the self,
BHAJATI,meditates,
(TAT)BHAKTIH-ITI, (that) as contemplation,
iti niscitadhiryasya sa bhakta iti visrutah
Bliss, the Self and the Absolute
Are said to be the names of this alone.
He as a contemplative is well known.
ANANDAH ATMA BRAHMA-ITI,bliss,the self and the absolute,
ETASYA-EVA NAMA,are the names of this alone,
ITI,thus,
SAH,he
bhavena satatam yasya sa bhakta iti visrutah
"I am Bliss, I am the Absolute, I am the Self."
In whom, in such forms,
There is always creative imagination,
As a contemplative he is well known.
AHAM ANANDAHA-ASMI,"I am bliss",
ITI RUPATAH,in such forms,
BHAVANA (ASTI),there (is) creative imagination,
SA BHAKTAH ITI VISRUTAH,as a contemplative he is well known
svanandameva bhajati sarvopi visayastitam
The wife does not merely adore the husband,
Nor the husband merely adore the wife,
It is self-bliss alone that they adore,
As lodged within every sensuous object.
BHARYA BHARTARAM, the wife,the husband,
NA BHAJATI,does not merely adore,
VISHAYA-STHITAM,lodged within every sensuous object,
SVANANDAM EVA,it is even self-bliss,
na kincidaparam tasya bhaktireva gariyasi
For the wise man who sees
Thus at any place whatever,
There is nothing at all other than Self-bliss.
(Such) contemplation verily is the highest.
EVAM,thus,VIDVAN,the wise man(of self-knowledge),
APARAMKINCID(API),(even) a little of anything else,
satyasya sthapitari ca tatpathenaiva yatari
Towards the Father of the World, to one`s
Spiritual teacher, father, mother,
Towards the Founders of Truth, and
Towards those who walk in the same path;
LOKASYA PITARI,towards the father of the world,
GURAU PITARI MATARI,spiritual teacher,father,mother,
SATYASYA STHAPITARI,towards the founders of truth,
TAT-PATHENA-EVAYATARI,towards those who walk in the same path
yo'nurago bhaktiratra sa para paramatmani
Towards those who put down evil,
And those who do good to all -
What sympathy there is, is devotion here,
(While) what here belongs to the Self Supreme is the ultimate.
NISHIDHASYA NIYANATARI,towards those who put down evil (i.e. towards those who control (their subjects) from forbidden actions),
SARVESAM HITA KARTTARI (CA),(also) towards those who do good to all,
SA PARA,that is the ultimate (devotion)
1. satatam yojayati yadyunakti ca cidatmani
mano nirodharupo'yam sa yoga iti samsitah
That which always unites the mind
With the reasoning Self, and also gets united with it,
And which is in the form of restraint,
That is praised as Yoga.
YAD,that which,
SATATAM,always,
NIRODHA-RUPAH SAH AYAM,that which is of the form of restraint (of the mind),
yojayedvasana yavadyogo'yamiti yogavit
Where the seer, the sight and the seen
Are not present, there the heart
Should be joined, as long as incipient memory-factors (are present):
Such is Yoga, (says) the knower of Yoga.
YATRA,where,
TATRA,there (i.e. in the ultimate self),
YAVAT VASANA (VIDYATE),as long as incipient memory factors (are present),
ITI YOGAVIT (VADATI),(says) the knower of yoga
yadbrahmani mano nityam sa yoga iti niscitah
All this consisting of name-form, (knowing)
As verily the Absolute, the mind ever merges
In the Absolute, what constitutes such,
As Yoga is ascertained.
IDAM NAMA-RUPAM SARVAM,all this of name-form,
BRAHMA-EVA ITI,as verily the absolute,
NITYAM,always,
nirantaram ramyate yatsayogo yogibhih smrtah
The unbroken functioning of reason
Which in the Self, like a streak of oil,
Finds incessant joy - such as Yoga
Is by Yogis recognized.
TAILA-DHARAVAT,like the streak of flowing oil,
AVICCHANNAYA,unbroken,
5. yato yato mano yati sada'tmani tatastatah
niyamya yojayedetadyogo'yam yujyatmiha
To which or which order (interest) the mind goes,
From that or that other into the Self,
Ever restraining it, it should be joined,
In such Yoga here let it be united.
MANAH,the mind,
YATI,goes,
NIYAMYA,having restrained,
YOJAYET,should be joined,
unmulya vasanajalairyenamani nirudhyate
Uprooting those incipient memory-factors of willing,
The source of all human disasters, (he) who
Together with their varied willed objects
Restrains in the form of Self (saying):
PUMSAM,for man,
disasters,
YENA,by whom,
iti yunjita drgrupe yah sa yogavidham varah
"What is seen has no existence as such,
"Thus what is seen is the seer's Self"-
He among knowers of Yoga
Is the most superior.
DRSYASYA,in visible objects,
DRISAH (ASTITVAM ASTI),it is the seer (that has existence),
na spandati vasikrtya yojito yogavayuna
When the mind-bee drinking
Of the nectar-sweetness of Self-bliss
Is drawn into union with Yoga breeze
And does not flutter, (Yoga takes place).
YADA,when,
(TADA YOGA SYAT),(then yoga takes place)
yada syatkhecari mudra nidralasyadinasini
When meditation with gaze fixed between the eye-brows
And the tongue-tip touching beyond the uvula (takes place)
Then happens (khecari mudra) that space-freedom attitude
Of drowsiness - and fatigue - dispelling capacity.
YADA,when,
DHYANAM DRISTIH (CA),meditation and gaze,
LAMBIKA-URDHVATAH,placed beyond the uvula,
JIHVAGRAM (CA),the tip of the tongue also,
JIHVAGRAM (CA),the tip of the tongue also,
YADA),(then),
anayoryogavistarah sarvah parisamapyate
As of wisdom or action, Yoga in this world
Is of two kinds; and within these summarily
The whole of the further elaboration of Yoga
Is comprised conclusively.
ASMIN LOKE,in this world,
1. nirvanam dvividham suddhamasuddham ceti tatra yat
suddham nirvasanam tadvadasuddham vasananvitam
Emancipation is of two kinds -
What is pure and what is impure.
What is without incipient memory-factors, that is pure,
Likewise, what is qualified by incipient memory-factors is impure.
NIRVANAM,emancipation (i.e. absorbtion),
YAT NIRVASANAM,what is without incipient memory factors,
TAT SUDDHAM,that is pure,
YAT-VASANA ANVITAM,what is qualified by incipient memory factors,
(TAT) ASUDDHAM (CA BHAVATI),(that becomes) the impure
asuddhasuddhancasuddhamasuddhasuddhamucyate
As pure and extra-pure,thus
Are two kinds, likewise,
The impure also as impure-pure
And impure-impure is spoken of.
SUDDHAM CA,the pure also,
ASUDDHAM-CA,the impure also,
ekamekam varisthe'tha suddham brahmavidisthitam
The extra-pure is again of three kinds -
One is the elect, one is the more elect,
One is the most elect - while the pure
Exists in the (simple) knower of the Absolute.
ATISUDDHAM,the extra-pure,
EKAM VARE,one in the elect (knower of the absolute),
EKAM VARISHTHE,one in the most elect (most superior knower of the absolute),
BRAHMAVIDI CA STHITAM,exists in the (simple) knower of the absolute
mumuksau prathamam vidyat dvitiyam siddhikamisu
The impure - pure is without passion and inertia,
- the other is with passion and inertia.
The former as in one who desires liberation,
While the latter as in one who desire psychic powers is to be known.
ASUDDHA-SUDDHAM,the impure-pure,
SARAJAS-TAMAH,is with passion and inertia,
MUMUKSHAU,(as) in one who desires liberation,
SIDDHIKAMESU,(as) in those who desire psychic powers,
VIDYAT,is to be known
karoti vidhivatkarma brahmavidbrahmani sthitah
Established in the Absolute, a knower of the Absolute,
By the fire of wisdom having burnt everything up,
Aiming at the good of the world,
Performs action according to what is considered as right.
BRAHMANI STHITAH,established in the absolute,
JNANAGNINA,by the fire of wisdom,
VIDHIVAT KARMA KAROTI,performs actions according to what is considered as right
yascaratyavanau dehayatrayai brahmavidvarah
(He who) renouncing all action,
Always established in the Absolute,
Continues the course of the bodily life,
In the world - (he) is the elect knower of the Absolute.
YAH,he who,
SATATAM BRAHMANISHTHAYA,always established in the absolute,
DEHA YATRA YAI,continuing the course of the daily life,
AVANAU CARATI,wandering in the world,
(SAH) BRAHMAVIDVARAH,(he) is the elect knower of the absolute
sa variyan sada brahmanirvanamayam asnute
(He who) being informed by another is able to know,
But (he) himself does not know-
He is the more elect, who always
Enjoys absorption in the Absolute.
YAH,he (i.e. the the jivanmukta,or man attaining liberation while still alive,
SAH VARIYAN,he is the more elect,
BRAHMANIRVANAM,absorption in the absolute,
sa varisthah sada vrttisunyo'yam brahma kevalam
(He who) by himself does not know anything,
And even when made to know (knows) not -
Such a one, always void of activity,
The most elect, is the Absolute alone (in itself).
YAH,he who,
NA (VETTI),(he) knows not,
NYAM,such a one,
KEVALAM BRAHMA,is the absolute alone (in himself)
iti matva nivartteta vrttirnavarttate punah
Of this (world) there is certainly nothing to be accepted or rejected,
As for the Self, it is self-luminous.
Having understood (thus), one should withdraw (from all functionings),
Thereafter, function does not repeat (itself).
ASYA,of this (world),
NA-HI,certainly there is not,
SVA PRAKASAKAHA,it is self-luminous,
ITI MATVA,having understood thus,
iti vidvannivartteta dvaitannavartate punah.
The one Absolute alone there is without a second,
Nothing else there is, no doubt herein.
Having thus understood, the well-instructed one
From duality should withdraw, (he) does not return again.
ADVITIYAM,without a second,
(ATRA) NA SAMSAYAH,(here) is no doubt,
ITI MATVA,having thus understood,
(ATRA) NA SAMSAYAH,(here) is no doubt,
ITI MATVA,having thus understood,
DVAITAT,from duality,
(SAH) PUNAH NA-AVARTTATE,(he) does not return again
SOURCES
Edited by C. de Bruler