English translation of T. V. Kapali Sastry's commentary on Vasishtha Ganapati Muni's Sat-darshana - sanskrit version of Sri Ramana's 'Ulladu Narpadu' in Tamil.
T. V. Kapali Sastry's Sat-Darshana Bhashya (commentary) on Vasishtha Ganapati Muni's सद्दर्शनम् - a Sanskrit version of Sri Ramana's 'Ulladu Narpadu' in Tamil
शब्दादिरूपं भुवनं समस्तं शब्दादिसत्तेन्द्रियवृत्तिभास्या। I सत्तेन्द्रियाणां मनसो वशे स्यात् मनोमयं तद्भुवनं वदामः॥ Sound and form, smell, touch and taste, these make up thy world. Upon these the senses let the light. In mind’s domain the senses move. Hence the world is but the mind. The appearance of the world as I have it is a collection of groups of sensations. The character of the world as it presents itself to my apprehension is such that I preceive it as something that is audible, visible, smellable, tangible and tastable. This world then, is a sum of sensations, presented apparently outside myself, that is, my embodied existence. These sensations or sense-activities manifest the quality of sound, form, smell, touch and taste, and are all in the ’domain of mind’. They form the sense-mind so to say, and are dependent upon mind and form part of mind itself. Indeed we can conclude that the world we cognize is but a projection or modification of the mind which throws the senses into activity resulting in the manifestation of the qualities of sound, form, etc., that make up the sum total of world-existence to me. Here the underlying idea is that the world is but a gross form of the mind, which is subtle. Then it is to be understood that world and mind, the gross and the subtle, different only in their states are of the same substance, of one Truth, and therefore are in a relation of identity, tadatmya, and these two, the subtle and the gross, are derived from the one causal substance, which is dealt with in the next stanza. Note. [When it is stated that the world is but the mind,’ by mind is meant a cosmic principle tattwa, manifest in the individual as well as in the Universal. It should be noted then that if the mind of X is withdrawn or dissolved, his world of mind alone disappears and not that of Y or of the Lord, the Universal]. It may be mentioned in this connection that it is an ancient conception that the world is a graded expansion and contraction made up of different systematic states and this fact is stressed by the statement that from the unmanifest avyakta comes the mahat (the Intelligent principle); from it the ‘ahamkara’ (the Ego), from this the tan-matras causal states of the senses that manifest or develop the qualities of sound, form, etc., which in their turn form the world. The world and mind are never apart from each other; still it is the mind that lights up the world.
शब्दादिरूपं भुवनं समस्तं शब्दादिसत्तेन्द्रियवृत्तिभास्या। I सत्तेन्द्रियाणां मनसो वशे स्यात् मनोमयं तद्भुवनं वदामः॥
Sound and form, smell, touch and taste, these make up thy world. Upon these the senses let the light. In mind’s domain the senses move. Hence the world is but the mind.
The appearance of the world as I have it is a collection of groups of sensations. The character of the world as it presents itself to my apprehension is such that I preceive it as something that is audible, visible, smellable, tangible and tastable. This world then, is a sum of sensations, presented apparently outside myself, that is, my embodied existence. These sensations or sense-activities manifest the quality of sound, form, smell, touch and taste, and are all in the ’domain of mind’. They form the sense-mind so to say, and are dependent upon mind and form part of mind itself. Indeed we can conclude that the world we cognize is but a projection or modification of the mind which throws the senses into activity resulting in the manifestation of the qualities of sound, form, etc., that make up the sum total of world-existence to me.
Here the underlying idea is that the world is but a gross form of the mind, which is subtle. Then it is to be understood that world and mind, the gross and the subtle, different only in their states are of the same substance, of one Truth, and therefore are in a relation of identity, tadatmya, and these two, the subtle and the gross, are derived from the one causal substance, which is dealt with in the next stanza.
Note. [When it is stated that the world is but the mind,’ by mind is meant a cosmic principle tattwa, manifest in the individual as well as in the Universal. It should be noted then that if the mind of X is withdrawn or dissolved, his world of mind alone disappears and not that of Y or of the Lord, the Universal].
It may be mentioned in this connection that it is an ancient conception that the world is a graded expansion and contraction made up of different systematic states and this fact is stressed by the statement that from the unmanifest avyakta comes the mahat (the Intelligent principle); from it the ‘ahamkara’ (the Ego), from this the tan-matras causal states of the senses that manifest or develop the qualities of sound, form, etc., which in their turn form the world.
The world and mind are never apart from each other; still it is the mind that lights up the world.
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