APAVADA-DARSANAM-2 (Sanskrit)

Re: Darsana Mala :- APAVADA-DARSANAM-2 (Sanskrit)

1. caitanyadagatam sthulasuksmatmakamidam jagat asti
cedsadghanam sarvam nasti cedasti cidghanam
This world, which is both subtle and gross,
And which has come to be from living consciousness,
If existent, then everything is existent;
If non-existent, then it exists as consciousness.
CAITANYAT, from living consciousness (i.e.the lord),
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

2. anyanna karanatkaryam asadedadato'khilam
asatah kathamutpattiranutpannasya ko layah
Other than the cause, the effect cannot be,
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?
KARANAT, from the cause,
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.

3. yasyotpattirlayo nasti tat param brahma ne'tarat
utpattisca layo'stiti brahmatyatmani mayaya
To that which origin and dissolution is not,
That is none other than the ultimate Absolute.
(That there) is origin and re-absorption,
By Maya's confusion in the Self (is supposed).
YASYA, to that which,
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)

4. karanavyatiriktatvat karyasya kathamastita
bhavatyataha karanasya kathamasti ca nastita
Because of non-difference from cause,
The effect, how could it have being?
How could there be, for the same reason,
For the cause also, any non-being?
KARANA VYATIRIKA TVAT, because of non-difference (of effect) from cause,
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?

5. karyatvadasato'syasti karanam nahyato jagat
brahmaiva tarhi sadasaditi muhyati mandadhih
Being an effect, and thus non-existent,
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.
KARYATVAT, because of being an effect,
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.

6. ekasyaivasti satta cedanyasya'sau kva vidyate
satyastyamatmasrayo yadyapyasati syadasambhavaha
If one alone has reality,
Another in it how could there be?
If existence is posited in existence, tautology,
And if non-existence is so asserted, contradiction (comes).
EKASYA EVA, for one only (i.e. for the absolute alone which is the cause)
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

7. vibhajya'vayavam sarvamekaikam tatra drsyate
cinmatramakhilam nanyaditi mayaviduragam
Dividing all parts one by one,
Everything then is seen there
As mind stuff alone, and as no other,
As thus banishing Maya (relativity) far away.
AVAYAVAM, parts, limbs,
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.

8. cideva nanyadhabati citah paramato nahi
yacca nabhati tadasadyadasattanna bhati ca
Thus, it is pure mind-stuff alone that shines,
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.
CIT EVA, it is even pure mind-stuff,
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.

9. ananda evasti bhati nanyah kascidato'khilam
anandaghanamanyanna vina'nandena vidyate
High Value (bliss) alone exists and shines,
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 ASTI, high value (bliss) alone 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

10. sarvam hi saccidanandam neha nana'sti kincana
yah pasyatiha naneva mrtyormrtyam sa gacchati
All is indeed existence-subsistence-value,
Herein there is not even a little plurality.
He who sees (this) as pluralistic,
From death to death he goes.
SARVAM SACCIDANANDAM HI, all this is indeed existence-subsistence- value,
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.