fm3022 1.my06-07 Waking and Dream .z33

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jivadas

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May 7, 2019, 9:11:38 PM5/7/19

to yoga vasishtha

DAILY READINGS wd 8 May, 2019

fm5061 2.my08 Adventures of su.raghu and parigha .z48

https://www.dropbox.com/s/lssvv34noa0ayxr/fm5061%202.my08%20Adventures%20of%20su.raghu%20and%20parigha%20.z48.docx?dl=0

fm7075 3.my08..10 DOOMSDAY FIRE .z65

https://www.dropbox.com/s/ibf6n868we1s5dy/fm7075%203.my08..10%20DOOMSDAY%20FIRE%20.z65.docx?dl=0

fm3023 1.my08 SPACE JOURNEY .z16

https://www.dropbox.com/s/3m2hdusx7hxwhtz/fm3023%201.my08%20SPACE%20JOURNEY%20.z16.docx?dl=0

fm3022 1.my06-07 Waking and Dream .z33

https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0

Oॐm

lIlA and sarasvatI (padma’s body on the shrine) Queen lIlA and King padma lead an idyllic life, but as they age lIlA fears he might die first, in which case her own life would be intolerable. She does tapas to Goddess sarasvatI and obtains the boon to have her husband’s spirit always with her. [In the AtivAhika Traveler body] she and the goddess astral travel and time travel to see the couple’s prior life as simple brAhmaNas. When her husband sees a lavish royal hunting party, a desire is created in him to possess the wealth of an empire. That desire manifests after King padma dies and the queen and goddess see another reality in the deceased king’s mind. [Palotas comm.]

Waking and Dream &c.

The GODDESS said—

3.22.1

यथा स्वप्न-परि.ज्ञानात् स्वप्न-देहो न वास्तवः ।

yathA svapna-pari.jJAnAt svapna-deha:_na vAstava: |

अनुभूतो ऽप्य्_अयम् तद्वद् वासना-तानवाद् असन् ॥३।२२।०१॥

anubhUta:_api_ayam tadvat_vAsanA-tAnavAt_asan ||3|22|01||

yathA svapna-pari.jJAnAt x

svapna-deha:_na vAstava: x

anubhUta:_api_ayam tadvat x

vAsanA-tAnavAt_asan x

we see from our dream-impression that the dream-body is unreal

altho experienced

this gross body likewise appears to be,

from the lack of the thinning of our vAsanA Conditioning

* the term vAsanA refers to the elements of out mental conditioning. chitta.Affection manifests desire (or aversion) as a vAsanA. the best translation of this term would be "engram", but since this term has been tainted by the Scientology cult, I will usually leave the word untranslated, or else read it as vAsanA.Imprint. vAsanA is the rut of habit.

the words "thinning" and "thickening" are used to indicate the decrease or increase of this mode of habituation.

~vwv.1964/1. As a dream-body is not real on account of the through knowledge of a dream, so, this (physical body), though experienced, is unreal on account of the thinness of desires.

यथा स्वप्न-परिज्ञानात् स्वप्न-देहः प्रशाम्यति ।

yathA svapna-parijJAnAt svapna-deha: pra.zAmyati |

वासना-तानवात् तद्वज् जाग्रद् देहो ऽपि शाम्यति ॥३।२२।२॥

vAsanA-tAnavAt tat.vat_jAgrat_deha:_api zAmyati ||3|22|2||

yathA svapna-parijJAnAt

svapna-deha: pra.zAmyati |

vAsanA-tAnavAt tat.vat

jAgrat_deha:_api zAmyati x

as, after dream-experience, the dream-body subsides

likewise

after the vAsanAs are thinned, the waking body too subsides

~vlm.2. As the thing dreamt of disappears upon waking, so does the waking body disappear in sleep, when the desires lie dormant in the soul.

स्वप्न.संकल्प-देहान्ते देहो ऽयम् चेत्यते यथा ।

svapna.saMkalpa-deha+ante deha:_ayam cetyate yathA |

तथा जाग्रद् भावना.अन्ते_उदेत्य्_एव_आतिवाहिकः ॥३।२२।०३॥

tathA jAgrat_bhAvanA.ante_udeti_eva_AtivAhika: ||3|22|03||

svapna.saMkalpa-deha+ante

deha:_ayam cetyate yathA |

tathA jAgrat_bhAvanA.ante

udeti_eva_AtivAhika: x

just as

after experience of dream

the waking gross body is conceived,

after the waking state

the subtle body appears

~vwv.781/3. As this body (experienced in the waking state) is perceived on the termination of the body (experienced) in dreams and fancies, so the subtle (body) arises likewise on the termination of the cognition of the (body of the) waking state.

xx1.12.1 02 03

स्वप्ने निर्वासना बीजे यथा_उदेति सुषुप्तता ।

svapne nir.vAsanA‑bIje yathA_udeti suSuptatA |

जाग्रत्य्_अवासना-बीजे तथा_उदेति विमुक्तता ॥३।२२।०४॥

jAgrati_a-vAsanA-bIje tathA_udeti vi.muktatA ||3|22|04||

in Dream without a vAsanA.seed there arises the state of Sleep

in Waking without a vAsanA.seed

thus

arises the state of release

~vlm.p.4 In deep sleep we are devoid of desires. Similarly, in the state of renunciation, even though we are awake in our physical bodies, we have the tranquility of liberation.

* as I'll emphasize from time to time, <vAsanA> does NOT mean "desire"; that is the moralistic interpretation of VLM: altho "desire" is a vAsanA, so is "aversion"; and so is indifference. das....@gmail.com

या_इयम् तु जीवन्.मुक्तनाम् वासना सा न वासना ।

yA_iyam tu jIvan.muktanAm vAsanA sA na vAsanA |

शुद्ध-सत्त्व.अभिधानम् तत् सत्तासामान्यम् उच्यते ॥३।२२।५॥

zuddha-sattva.abhidhAnam tat sattAsAmAnyam ucyate ||3|22|5||

yA_iyam tu jIvan.muktanAm

vAsanA sA na vAsanA |

zuddha-sattva.abhidhAnam

tat sattAsAmAnyam ucyate x

what

for another

would be a vAsanA

is not a vAsanA for someone Living.Free but pure sattva manifesting

that is called sattA-sAmAnya Common-Reality

~vlm.p.5 The desire of men liberated while living (jivan mukta) is not properly any desire at all. It is a pure desire relating to universal wellbeing and happiness.

~vlm. ... a pure desire relating to universal wellbeing and happiness.

~vlm.5. The desire of living-liberated men (jívan-mukta), is not properly any desire at all, since it is the pure desire relating to universal weal and happiness.

#sattAsAmAnya - "Absolute Existence"

#sAmAnya adj. equal, alike; …; sAmAnyam equality, identity; … universality, generality… sAmAnyatA f. y1.023.005; y6.060.006 …

या सुप्त-वासना निद्रा सा सुषुप्तिर् इति स्मृता ।

yA supta-vAsanA nidrA sA suSupti:_iti smRtA |

यत् सुप्त-वासनाम् जाग्रद्.घने ऽसौ मोह* उच्यते ॥३।२२।६॥

yat supta-vAsanAm jAgrat-ghane_asau moha_ucyate ||3|22|6||

yA supta-vAsanA nidrA

sA suSupti:_iti smRtA |

yat supta-vAsanAm jAgrat-ghane

asau moha_ucyate x

~vlm.p.6 The sleep in which the will and wish are dormant is called deep sleep, but the dormancy of desires in the waking state is known as unconsciousness to delusion (moha) or unconsciousness (murchha).

sleep

where the vAsanAs are asleep

is known as Deep.Sleep

but

where in waking there is a thickening of the vAsanAs

this is called moha.Delusion

स्वप्ने निर्वासना बीजे यथा_उदेति सुषुप्तता ।

svapne nir.vAsanA‑bIje yathA_udeti suSuptatA |

जाग्रत्य्_अवासना-बीजे तथा_उदेति विमुक्तता ॥३।२२।०४॥

jAgrati_a-vAsanA-bIje tathA_udeti vi.muktatA ||3|22|04||

या_इयम् तु जीवन्.मुक्तनाम् वासना सा न वासना ।

yA_iyam tu jIvan.muktanAm vAsanA sA na vAsanA |

शुद्ध-सत्त्व.अभिधानम् तत् सत्तासामान्यम् उच्यते ॥३।२२।५॥

zuddha-sattva.abhidhAnam tat sattAsAmAnyam ucyate ||3|22|5||

या सुप्त-वासना निद्रा सा सुषुप्तिर् इति स्मृता ।

yA supta-vAsanA nidrA sA suSupti:_iti smRtA |

यत् सुप्त-वासनाम् जाग्रद्.घने ऽसौ मोह* उच्यते ॥३।२२।६॥

yat supta-vAsanAm jAgrat-ghane_asau moha_ucyate ||3|22|6||

xx04 05 06

प्रक्षीण-वासना निद्रा तुर्य-शब्देन कथ्यते ।

prakSINa-vAsanA nidrA turya-zabdena kathyate |

जाग्रत्य्_अपि भवत्य्_एव विदिते परमे पदे ॥३।२२।०७॥

jAgrati_api bhavati_eva vidite parame pade ||3|22|07||

prakSINa-vAsanA nidrA x

turya-zabdena kathyate x

jAgrati_api bhavati_eva x

vidite parame pade x

~vlm.p.7 Again the deep sleep that is wholly devoid of desire is called the turiya or the fourth stage of yoga. In the waking state it is called samAdhi or union with Supreme.

sleep devoid of vAsanAs is described by the Term turya, the Fourth

when it appears in waking

then

it is known as the Supreme State

प्रक्षीण-वासना या_इह जीवताम्_जीवन-स्थितिः ।

prakSINa-vAsanA yA_iha jIvatAm jIvana-sthiti: |

अमुक्तैर् अपरिज्ञाता सा जीवन्.मुक्तता_उच्यते ॥३।२२।०८॥

amuktai:_aparijJAtA sA jIvan.muktatA_ucyate ||3|22|08||

someone here without vAsanAs,

although not yet released from living,

tho without experience of living, is called a Living Freeman

~vlm.p.8 The embodied man whose life is freed from all desires in this world is called the liberated while living (jivan mukta), a state unknown to those who are not liberated.

~sv. In liberation the seeds of thought do not exist: if the liberated sage appears to live and to think, he only appears to do so, like a burnt cloth lying on the floor. This is, however, not like deep sleep nor unconsciousness, in both of which the seeds of thought lie hidden.

~vwv.1965/8. That is called the state of liberation while living, not completely understood by the unliberated, which is the state of existance of the living ones here, with the desires destroyed.

~DC. person, staying living with destroyed vasanas is called jIvan.mukta, it is (destruction of vasanas) is not experienced by un-freed (bound) person.

~AS. This state of life (yA jIvatAm jIavnasthitiH) completely free of desires (vimuktavAsanA) in this world (iha), which is unknown (aparijJAtA) to the non liberated (amuktaiH) , it is called (sA ucyate) as state of liberated life(jIvan.muktatA).

~vlm.8. The living man, whose life is freed from all desires in this world, is called the living liberate jívan-mukta, a state which is unknown to them that are not liberated (amukta).

~sv.8 In liberation the seeds of thought do not exist: if the liberated sage appears to live and to think, he only appears to do so, like a burnt cloth lying on the floor. This is, however, not like deep sleep nor unconsciousness, in both of which the seeds of thought lie hidden.

शुद्ध.सत्त्व.अनुपतितम् चेतः प्रतनु-वासनम् ।

zuddha.sattva.anupatitam ceta: pratanu-vAsanam |

आतिवाहिकताम् एति हिमम् तापाद् इव_अम्बुताम् ॥३।२२।०९॥

AtivAhikatAm eti himam tApAt_iva_ambutAm ||3|22|09||

following this pure sattva,

the cetas.Awareness with very thin vAsanAs

goes to the AtivAhika state,

just as snow when heated becomes liquefied

zuddha.sattva.anupatitam

ceta: pratanu-vAsanam |

AtivAhikatAm eti

himam tApAt iva_ambutAm - like snow from heat to waterness

~vlm.p.9 When the mind becomes a pure essence (as in samAdhi) and its desires are weakened, it becomes spiritualized (AtivAhika) and it glows and flows, like snow melts to water by application of heat.

~vwv.782/9. The mind that has pursued pure goodness (or has fallen upon pure Being) and has very thin mental impressions (or desires) attains to subtlety, as snow (attains to) the state of water on account of heat.

~vlm.9. When the mind becomes a pure essence (as in its samádhi), and its desires are weakened, it becomes spiritualised (ativáhika), and then it glows and flows, as the snow melts to water by application of heat.

#pratanu adj. very thin or fine, delicate, minute, slender, small, insignificant (also <-ka>; ind. pratanukam); pratanU‑>kR to render thin, emaciate, diminish, weaken mbh.

xx07 08 09

आतिवाहिकताम् यातम् बुद्धम् चित्त.अन्तरैर् मनः ।

AtivAhikatAm yAtam buddham citta.antarai:_mana: |

सर्ग-जन्म.अन्तर-गतैः सिद्धैर् मिलति न_इतरत् ॥३।२२।१०॥

sarga-janma.antara-gatai: siddhai:_milati na_itarat ||3|22|10||

AtivAhikatAm yAtam buddham

citta.antarai:_mana: |

sarga-janma.antara-gatai:

siddhai:_milati na_itarat x

it's thus, in the awakening of subtle bodies

by different chitta.Affections,

that manas.Mind meets, in different creation-births,

with the siddha.Adepts

*jd. chitta in this reading = Affective mind.

manas = chitta.Affection + buddhi.Intellect + ahaMkAra.'I'dentity.

using the generalist translation, we would have to speak of mind within mind.

~vwv.767/10. The enlightened mind, which has gone to the state of subtlety, comes in contact with other minds which are perfected and have arrived at other worlds and other births; not the rest.

~DC Mind staying awake and subtle, inside its thoughts goes to creations and births, and meets with siddhas, not anyhow else.

~AS. The mind (manaH) which has become subtle (AtivAhikatAm yAtam) and is awakened becomes totally united (milati na itarat) with the accomplished ones (siddhaiH) with prior births in the creation (sarga-janmAntaragataiH) and minds turned inward (cittAntaraiH).

~vlm.10. The spiritualised mind, being awakened (as.if it were from its drowsiness or lethargy), mixes with the holy spirits of departed souls in the other world.

यदा ते ऽयम् अहम्भावः स्व्.अभ्यासाच्_छान्तिम् एष्यति ।

yadA te_ayam ahambhAva: su.abhyAsAt_zAntim eSyati |

तदा_उदेष्यति ते स्फारा* दृश्यान्ता* बोधता स्वयम् ॥३।२२।११॥

tadA_udeSyati te sphArA* dRzyAntA* bodhatA svayam ||3|22|11||

after good abhyAsa Practice,

this 'I'-feeling will come to peace within you,

and there will arise in you the vast postPerceptual Realization itself

yadA te_ayam ahambhAva:

su.abhyAsAt_zAntim eSyati |

tadA_udeSyati te sphArA

dRzyAntA bodhatA svayam x

~vlm.... the perception of invisible will rise of itself clearly before your mind.

~vlm.11. When your egoism is moderated by your practice or yoga, then the perception of the invisible, will of itself rise clearly before your mind.

#sphAra adj. extensive [vast #y3022.011], strong, dense …; sphAra m. a shock, slap, bang; = <sphoraNa>; m/n. a bubble or flaw (in gold); much, abundance sphAratA f. extension, density [=ghanatA]; <jagati spharatAm nIte ... manasA> "the world being led into extension by the Mind".

आतिवाहिकता-ज्ञानम् स्थितिम् एष्यति शाश्वतीम् ।

AtivAhikatA-jJAnam sthitim eSyati zAzvatIm |

यदा तदा ह्य्_असंकल्पान्_लोकान् द्रक्ष्यसि पावनान् ॥३।२२।१२॥

yadA tadA hi_a-saMkalpAn lokAn drakSyasi pAvanAn ||3|22|12||

Âti.vâhika Traveler.tA-ness-jJAna.Wisdom/Knowledge.m - sthiti.state/situation.m - eSyati.will.be.going to zAzvata.constant/eternal-Im.-f.- yadA.when/where- tadA.then/there- hi.for/since - thm a-non/without-saMkalpa.Concepts.An – loka.people/worlds.An – drakSyasi- pAvana-An x

when you go to the eternal AtivAhika-Wisdom State

then indeed you will see nonConceptual worlds of purity

~vwv.768/8. When the cognizance of this subtlety (of the mind) will attain to a perpetual state (or permanence), then indeed you will see (or discover) the thought-free worlds which are pure (or holy).

~vlm.12. And when spiritual knowledge gains a firm footing in your mind, you will then behold the hallowed scenes of the other world more than your expectation.

xx10 11 12

वासना तान् एव तस्मात् कुरु यत्नम् अ-निन्दिते ।

vAsanA-tAn eva tasmAt kuru yatnam a-nindite |

तस्मिन् प्रौढिम् उपायाते जीवन्.मुक्तो_भविष्यसि ॥३।२२।१३॥

tasmin prauDhim upAyAte jIvan.mukta:_bhaviSyasi ||3|22|13||

vAsanA-tAn - cf. vAsanA-tat -

eva tasmAt x

kuru yatnam a-nindite x

tasmin prauDhim upAyAte x

jIvan.mukta:_bhaviSyasi - you'll become someone Living-Free

as for the vAsanAs, dear lady

you work hard at thinning them,

when

this work comes to fruition

then

you'll become someone Living-Free

~vlm.13. Therefore O blameless lady! try your utmost to deaden your desires, and when you have gained sufficient strength in that practice, know yourself to be liberated in this life.

यावन् न पूरितस् त्व्_एष* शीतलो बोध-चन्द्रमाः ।

yAvat_na pUrita:_tu_eSa: zItala:_bodha-candramA: |

तावद् देहम् अवस्थाप्य लोकान्तरम् अवेक्ष्यताम् ॥३।२२।१४॥

tAvat_deham avasthApya loka.antaram avekSyatAm ||3|22|14||

yAvat_na pUrita:_tu_eSa

zItala:_bodha-candramA: |

tAvat_deham avasthApya

loka.antaram avekSyatAm x

but

insofar as the cooling moon of Realization is not full,

you must leave this body behind, while viewing other worlds

~vlm.14. Until the moon of your intellectual knowledge, comes to shine forth fully with her cooling beams, so long you shall have to leave this body of yours here, in order to have a view of the other world.

#avekS ava>IkS avekSate to look towards, look at, behold; (1. sg. <ikSe>) to perceive, observe, experience rv.8.79.9: Atm. (rarely P. e.g.2. sg. <avekSasi> mbh.2.2158), to have in view, have regard to, take into consideration mn.: Caus. avekSayati to cause to look at

मांस-देहो माम्स-देहेन_एव संश्लेषम् एष्यति ।

mAMsa-deha:_mAmsa-dehena_eva saMzleSam eSyati |

न तु चित्त-शरीरेण व्यवहारेषु कर्मसु ॥३।२२।१५॥

na tu citta-zarIreNa vyavahAreSu karmasu ||3|22|15||

mAMsa-deha: - the meat-body – with a mAmsa-dehena - a meat-body - eva.very/only – saMzleSa.contact/embrace-m eSyati.will.be.go/coming- | na.is.not- tu.tho citta.Affective/mind-zarIra.body-eNa – in its vyavahAra.worldly/ordinary-eSu karma.work/actions-su

indeed

can con*nect with another meat-body

in all its activities and works

but not with the Affective chitta-body

...

~vlm.15. This fleshy body of yours, can have no tangible connection with one which is without flesh; nor can the intellectual body (lingadeha), perform any action of the corporeal system.

*saMzleSa m. - junction, union, connection…— y1.019.014

* mAMsa-deha: - the meat-body – with a mAmsa-dehena - a meat-body - eva.very/only –saMzleSa.contact/embrace-m eSyati.will.be.go/coming- | na.is.not- tu.tho citta.Affective/mind-zarIra.body-eNa – in its vyavahAra.worldly/ordinary-eSu karma.work/actions-su

xx13 14 15

यथा.अनुभवम् एव_एतद् यथास्थितम् उदाहृतम् ।

yathA.anubhavam eva_etat_yathAsthitam udAhRtam |

आ=बाल-सिद्ध+संसिद्धम् न नाम वर-शापवत् ॥३।२२।१६॥

A=bAla-siddha+saMsiddham na nAma vara-zApavat ||3|22|16||

yathA.anubhavam eva_etat x

yathAsthitam udAhRtam x

A=bAla-siddha+saMsiddham x

na nAma vara-zApavat x

...

which is just "as.if-experience",

describing the "as-is"

which is familiar to boys and siddhas

it's neither a boon nor a curse

~vlm.16. I have told you all this according to my best knowledge, and the state of things as they are: and my sayings are known even to boys, to be as efficacious as the curse or blessing of a deity.

#saMsiddha saM-siddha adj. thoroughly accomplished • attained, won … perfection • perfect state… • 'natural state or quality'. y2008.005 ‑.016.022

अवबोध-घन.अभ्यासाद् देहस्य_अस्य_एव जायते ।

avabodha-ghana.abhyAsAt_dehasya_asya_eva jAyate |

संसार-वासना-कार्श्ये नूनम् चित्त-शरीरता ॥३।२२।१७॥

saMsAra-vAsanA-kArzye nUnam citta-zarIratA ||3|22|17||

this gross body

arises from the practice of realization-thickening,

but

by thinning of the vAsanA.s that samsAra brings,

the chitta-body arises

from/thru avabodha.awakening/instruction-ghana.thick/cloud-abhyAsa.Practice-At x

deha.body-sya_asya.his/its eva.very/only - jAyate.is.born/arising-

Samsâra.Convolution-vAsanA.Vâsanâ.conditioning-kArzya.thinness/emaciation-e x

nUnam.finally/now citta.Affective/mind-zarIra.body.tA-ness

~vwv.783/17. On account of the deep (or uninterrupted) practice of knowledge (or pure awareness), there certainly arises for this very body, the state of (the subtle) mind-body, on (attaining) the thinness of worldly desires.

~vlm.17. It is the habitual reliance of men in their gross bodies, and their fond attachment to them, that bind their souls down, and bring them back to the earth; while the weakening pf earthly desires serve to clothe them with spiritual bodies.

DC by practice of deepening knowledge, of this body, citta-bodyness is born therefore in disappearing vasanas of samsara.

~AS. By deep practice of understanding, when the desires are reduced, soon the same (ordinary) body acquires the properties of a spiritual body (citta-zarIratA jAyate).

* from/thru avabodha.awakening/instruction-ghana.thick/cloud-abhyAsa.Practice-At * deha.body-sya_asya.his/its eva.very/only - jAyate.is.born/arising- Samsâra.Convolution-vAsanA.Vâsanâ.conditioning-kArzya.thinness/emaciation-e - nUnam.finally/now citta.Affective/mind-zarIra.body.tA-ness.

उदेष्यन्ती च सा_एव_अत्र केनचिन्_न_उपलक्ष्यते ।

udeSyantI ca sA_eva_atra kenacit_na_upalakSyate |

केवलम् तु जनैर् देहो म्रियमाणो ऽवलोक्यते ॥३।२२।१८॥

kevalam tu janai:_deha:_mriyamANa:_avalokyate ||3|22|18||

udeSyantI ca sA_eva_atra x

kena.cit_na_upalakSyate x

kevalam tu janai:_deha: x

mriyamANa:_avalokyate x

and that that will happen even here is not recognized by anyone,

for everyone believes that the body is seen to die

~AS. That (sA) arising (udeSyantI) spiritual body, though arising right here (atra eva) is not observed by anyone( kena cinnopalakSyate) , but only the dying body is seen by the people.

~vlm.18. No body believes in his having a spiritual body here even at his death bed; but every one thinks the dying man to be dead with his body for ever.

xx16 17 18

देहस् त्व्_अयम् न म्रियते न च जीवति किम् च ते ।

deha:_tu_ayam na mriyate na ca jIvati kim ca te |

के किल स्वप्न-संकल्प-भ्रान्तौ मरण-जीविते ॥३।२२।१९॥

ke kila svapna-saMkalpa-bhrAntau maraNa-jIvite ||3|22|19||

deha:_tu_ayam na mriyate - but this body does not die -

na ca jIvati kim ca te |

ke kila

svapna-saMkalpa-bhrAntau maraNa-jIvite x

nor

does it live anyhow for you

for where can there be death and life in a dream.concept-illusion*

~vlm.p.19 This body however, neither dies nor is it alive at anytime. Both life and death, in all respects, are mere appearances of aerial dreams and desires.

* Wherever possible, I retain the compound words of YV, but clarify them with a set of hyphens, which operate progressively in this order: { . - = + }. Note that "dream.concept-illusion" could also be written "dream-concept=illusion", the illusion that is conceived in dream.

~vlm. ... mere appearances of aerial dreams and desires.

जीवितम् मरणम् च_एव संकल्प-पुरुषे यथा ।

jIvitam maraNam ca_eva saMkalpa-puruSe yathA |

अ-सत्यम् एव भात्य्_एवम् तस्मिन् पुत्रि शरीरके ॥३।२२।२०॥

a-satyam eva bhAti_evam tasmin putri zarIrake ||3|22|20||

living as well as dying are only for a Concept-person*

it is the unSuch as.if That,

as a puppet seems to be somebody real

jIvitam maraNam ca_eva

saMkalpa-puruSe yathA x

a-satyam eva bhAti_evam

tasmin putri zarIrake x

~vlm.p.20 The life and death of beings here below are as false as the appearances and disappearance of people in imagination, or dolls in play or puppet shows.

* saMkalpa-puruSa ~vlm. ... people in imagination, or dolls in play or puppet shows.

~DC life and death are only notions in a person, unreal, but seem to appear in body, oh child! AS. Just as in an imagined person, both life and death are both untrue, thus they are experienced in a body, oh child!

~vlm.20. The life and death of beings here below, are as false as the appearances and disappearance of persons in imagination, (or a man in the moon), or of dolls in play or puppet shows.

#zarIrakam - a small or tiny body; a wretched body; zarIrikA f. the body; m. the soul

Lîlâ said—

तद् एतद् उपदिष्टम् मे ज्ञानम् देवि त्वया_अमलम् ।

tat_etat_upadiSTam me jJAnam devi tvayA_amalam |

यस्मिन् श्रुति-गते शान्तिम् एति दृश्य-विषूचिका ॥३।२२।२१॥

yasmin zruti-gate zAntim eti dRzya-viSUcikA ||3|22|21||

tat_etat_upadiSTam me - this that has been taught to me -

jJAnam devi tvayA_amalam - the Wisdom, Goddess, tot by you is pure

yasmin.in.which/wherein - zruti-gate - when heard - zAntim eti - to peace comes - dRzya-viSUcikA - the percept-plague

~vlm.p.21 Lîlâ said, "O goddess, the pure knowledge that you have given me has fallen on my ears acts like a healing balm to the pain caused by phenomena.

* tat_etat_upadiSTam me - this that has been taught to me - jJAnam devi tvayA_amalam - the Wisdom, Goddess, tot by you is pure yasmin.in.which/wherein - zruti-gate - when heard - zAntim eti - to peace comes - dRzya-viSUcikA - the percept-plague

xx19 20 21

अत्र_उपकुरु मे ब्रूहि को ऽभ्यासः कीदृशो ऽथवा ।

atra_upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA |

स* कथम् पोषम् आयाति पुष्टे तस्मिन् च किम् भवेत् ॥३।२२।२२॥

sa: katham poSam AyAti puSTe tasmin ca kim bhavet ||3|22|22||

but now help me again, tell me this

what is this abhyAsa.practice,

how does it come to perfection,

and when it is perfected, what happens then

atra_upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA |

sa* katham poSam AyAti puSTe tasmin ca kim bhavet

~vlm.p.22 Now tell me the name and nature of the practice for spiritualization. How it is to be perfected and what is the end of such perfection?"

The Goddess said—

यद् येन क्रियते किम्चिद् येन येन यदा यदा ।

yat_yena kriyate kimcit_yena yena yadA yadA |

विना_अभ्यासेन तत्र_इह सिद्धिम् एति कदाचन ॥३।२२।२३॥

vinA_abhyAsena tatra_iha siddhim eti kadAcana ||3|22|23||

yat_yena kriyate kim.cit - what whereby is done anything - yena yena - whyever -

yadA yadA - whenever - vinA_abhyAsena - without Practice - tatra.there/aboutThat- iha-here.in.this.world- siddhim eti – comes.to success/attainment - kadA.cana - ¿however?

~vlm. Whatever a man attempts to do here at anytime, he can hardly ever complete it without painful practice to the utmost of his power.

~AS. Whatever is undertaken by anyone and at whatever time, without repeated practice (abhyAsena vinA) it never succeeds here.

~vlm.23. The goddess replied:-Whatever a man attempts to do here at any time, he can hardly ever effect its completion, without his painful practice of it to the utmost of his power.

~sv.23-23 By the persistent practice (abhyAsa) egotism is quieted. Then you will naturally rest in your consciousness; and the perceived universe heads towards the vanishing point. What is called practice?

* yat_yena kriyate kim.cit - what whereby is done anything - yena yena - whyever - yadA yadA - whenever - vinA_abhyAsena - without Practice - tatra.there/aboutThat- iha-here.in.this.world- siddhim eti – comes.to success/attainment - kadA.cana - ¿however?

तच्-चिन्तनम् तत्-कथनम् अन्योन्यम् तत्-प्रबोधनम् ।

tat-cintanam tat-kathanam anyonyam tat-prabodhanam |

एतद्-एक-परत्वम् च तद्.अभ्यासम् विदुर् बुधाः ॥३।२२।२४॥

etat-eka-paratvam ca tat.abhyAsam vidu:_budhA: ||3|22|24||

tat.that-cintana.thinking/consideration-m tat.that-kathana.telling/narration-m anyonya.mutual/either.other-m tat.that-prabodhana.awaking/arousing-m | etat.this-eka.one-para.other/high-tva-ity-m ca.and.too- tat.abhyAsa-m vidu: the budha.wise/learned ones-A: know

contemplating That,

discussing That with one another,

awakening to That,

leads unto This-One-Surpassingness that the wise know as

tad.abhyAsa,

That.Practice

~sv.24 Thinking of that alone, speaking of that, conversing of that with one another, utter dedication to that one alone this is called abhyAsa or practice by the wise.

~AS. Thinking of it, talking of it, enlightening each other about it and being dedicated to it as "the one thing to do", this is what the wise call a study!

~vlm.24. Practice is said by the wise, to consist in the conference of the same thing with one another, in understanding it thoroughly, and in devoting one_as self solely to his object.

~vlm.p.24 The wise say that practice consists in the association of one thing with another, in understanding it thoroughly, and in devoting oneself solely to his object.

~sv.24 Thinking of that alone, speaking of that, conversing of that with one another, utter dedication to that one alone this is called abhyAsa or practice by the wise.

~vwv.1781.24 Wise men consider thinking of That, describing That, instructing one another about That and sole devotion to This alone, as Practice.

#cintana n. [contemplating], thinking, … reflecting upon; … consideration

#prabodha pra-bodha m. awaking (from sleep or ignorance) … #prabodhana adj. awaking, arousing; …; n. waking, awaking; awakening, arousing; knowledge, understanding, comprehension; enlightening, instructing

xx22 23 24

ये विरक्ता* महात्मानो भोग-भावन-तानवम् ।

ye viraktA:_mahAtmAna:_bhoga-bhAvana-tAnavam |

भावयन्त्य्_अभवाय_अन्तर् भव्या* भुवि जयन्ति ते ॥३।२२।२५॥

bhAvayanti_abhavAya_antar bhavyA: bhuvi jayanti te ||3|22|25||

ye viraktA:_mahAtmAna: - those who are mahAtmas -

bhoga-bhAvana-tAnavam | bhAvayanti x

abhavAya_antar-bhavyA bhuvi jayanti te x

the great-souled mahAtmas are dispassionate

they thin their feeling for pleasure,

they imagine it unto nonbeing in their inner-person on earth

they are Conquerors

~vlm. Great souls become successful in this world who are disgusted with the world and are moderate in their enjoyments and desires. They do not think about seeking what they lack. ~sv.25-26 When one_as intellect is filled with beauty and bliss, when one_as vision is broad, when passion for sensual enjoyment is absent in one that is practice.

~DC -these dispassionate great minds who come to exhauste pleasure-existence existing beyond non-existence, they win the earth.

~AS. Those great dispassionate souls (antarbhavyA: viraktA: mahAtmAnaH) who (ye) manifest (bhAvayanti) the reduction of feelings of enjoyment (bhoga-bhAvana-tAnavam) resulting in no further incarnations (abhavAya ), they are the victors (jayanti te) , here in this world (bhuvi).

~vlm.25. And those great souls become successful in this world, who are disgusted with the world, and are moderate in their enjoyments and desires, and do not think on the attainment of what they are in want of.

#bhavya —adj.‑ being, existing, present; to be about to be or become, future …; what ought to be, fit, right, good, excellent; pleasant; gracious, favourable (= prasanna); auspicious, fortunate; righteous, pious; true; … n. that which is or exists (= <yad bhavati>); being, existing, the being present; future time (see <bhavad-bhUtabhavya>); fruit, result, reward, (esp.) good result, prosperity….

#bhAvana a.I causing to be, effecting, … • imagining, fancying • teaching • m. a creator, producer, efficient • bhAvanA, bhAvanam - f/n. the act of producing or effecting • forming in the mind, conception, apprehension, imagination...

उदित.उदार्य-सौन्दर्य-वैराग्य-रस-रञ्जिता ।

udita.udArya-saundarya-vairAgya-rasa-raJjitA |

आनन्द-स्पन्दिनी येषाम् मतिस् ते ऽभ्यासिनः परे ॥३।२२।२६॥

Ananda-spandinI yeSAm mati:_te_abhyAsina: pare ||3|22|26||

udita.udArya-saundarya=vairAgya-rasa-raJjitA x

Ananda-spandinI yeSAm

mati:_te_abhyAsina: pare x

their passions have arisen into dispassionate beauty,

whose minds pulse with their Happiness,

the abhyAsI Practicers of the Supreme

ऋ #R -> दॄ #dRR -> #udara -> #udArya‑ noble-hearted. -> #audAryam - generosity , nobility, magnanimity MBh. R. Das3. &c. ; liberality, KSS. ; noble style Sa1h.

~vlm.26. And those great minds are said to be best trained, which are graced with liberal views, and are delighted with the relish o£ unconcernedness with the world, and enraptured with the streams of heavenly felicity.

~sv.26-26 When one_as intellect is filled with beauty and bliss, when one_as vision is broad, when passion for sensual enjoyment is absent in one that is practice.

~vwv.1782/26 They are the highest ones with pracice, whose heart, coloured by the feeling of indifference to the world and the beauty of generosity that are born, is flowing with joy.

#raJjita adj. coloured, dyed, painted, tinted mbh.; illumined bhp.; Affected, moved, charmed, delighted y1.018.019

#spandin adj. quivering, throbbing, pulsating, tremulous

अत्यन्ताभाव-सम्पत्तौ ज्ञातृ-ज्ञेयस्य वस्तुनः ।

atyantAbhAva-sampattau jJAtR-jJeyasya vastuna: |

युक्त्या शास्त्रैर् यतन्ते ये ते ब्रह्म.अभ्यासिनः स्थिताः ॥३।२२।२७॥

yuktyA zAstrai:_yatante ye te brahma.abhyAsina: sthitA: ||3|22|27||

atyantAbhAva-sampattau

jJAtR-jJeyasya vastuna: |

yuktyA zAstrai:_yatante

brahma.abhyAsina: sthitA: x

when there is a befalling of boundless unbecoming

for the knower

of what is knowable,

who has striven through reason and zAstra study,

he is ranked as a brahma.abhyAsI, a Practicer of the Immensity

~vwv.1810/3.22.17 & vwv.1783.27 They are the ones having the practice for the realization of Brahman, who strive, through reasoning and the scriptures, for the accomplishment of the complete absence of the entity (constituting) the knower and the known.

~vlm.27. Again they are called the best practised in divine knowledge, who are employed in preaching the absolute negation of the knower and knowables in this world, by the light of reasoning and Sástras.

~sv.27 When one is firmly established in the conviction that this universe has never even been created, and therefore it does not exist as such,

xx25 26 27

सर्ग.आदाव्_एव न_उत्पन्नम् दृश्यम् न_अस्त्य्_एव तत् सदा ।

sarga.Adau_eva na_utpannam dRzyam na_asti_eva tat sadA |

इदम् जगद् अहम् चेति बोध.अभ्यास* उदाहृतः ॥३।२२।२८॥

idam jagat_aham ca_iti bodha.abhyAsa: udAhRta: ||3|22|28||

sarga.Adau_eva na_utpannam

dRzyam na_asti_eva tat sadA |

idam jagat_aham ca iti - this "world" and "I" - bodha.abhyAsa* udAhRta: - is termed the Practice of Realization

"Creation and the like are not at all produced:

the dRzya Percepts that we call 'this world' and 'I', are never That":

this is called bodha.abhyAsa, the Realization Practice

~sv. ...when thoughts like "This is world, this I am" do not arise at all in one that is

abhyAsa or practice.

~vwv.1811/3.22.28. "The visible world was not born even at the beginning of creation. Therefore, this world and I (or the ego) just do not exist at all times." Thus, the practice of knowledge is declared.

~vlm.28. Also the knowledge, that there was nothing produced in the beginning, and that nothing which is visible, as this world or one_as self, is true at any time, is called to be practical knowledge by some.

~sv.28 and when thoughts like "This is world, this I am" do not arise at all in one that is abhyAsa or practice.

दृश्य.अ.सम्भव-बोधेन राग-द्वेष.आदि.तानवे ।

dRzya.a.sambhava-bodhena rAga-dveSa.Adi.tAnave |

रतिर् बल.उदिता या_असौ ब्रह्म.अभ्यास* उदाहृतः ॥३।२२।२९॥

rati:_bala.uditA yA_asau brahma.abhyAsa* udAhRta: ||3|22|29||

dRzya.a.sambhava-bodhena

rAga-dveSa.Adi.tAnave |

rati:_bala.uditA yA_asau

brahma.abhyAsa_udAhRta: x

when realizing the unbecoming of percepts,

with the weakening of passion,

feelings of hatred, and the like,

then

the powerful delight which is arisen is declared to be

brahma.abhyAsa, the Immensity Practice

~vlm. ... understanding of the non-existence of the visible world and the subsidence of passions.

~vlm.29. The strong tendency of the soul towards the spirit of God, which results from a knowledge of the nihility of visibles, and subsidence of the passions, is said to be the effect of the practice of Yoga.

~sv.29-32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will-force is austerity, not wisdom.

*jd. dRzya.asambhava.bodhena - by the Percept.unbecoming.realization With the realization that there is no Becoming in a Percept rAga-dveSa.Adi.tAnave - when there is weakening of passion, hatred, and the like ratir bala.uditA yA - the delight which is powerfully arisen—asau brahmA.abhyAsa udAhRta: this is declared to be Brahman.abhyAsa.

दृश्य-असम्भव-बोधेन विना द्वेष.आदि-तानवम् ।

dRzya-a.sambhava-bodhena vinA dveSa.Adi-tAnavam |

तप* इत्य्_उच्यते तस्मान् न ज्ञानम् तच्_च दुःख-तत् ॥३।२२।३०॥

tapa* iti_ucyate tasmAt_na jJAnam tat_ca du:kha-tat ||3|22|30||

without the unbecoming of percepts,

the weakening of feelings of hatred and the like is called

'tapas Asceticism'.

It is not That-Wisdom,

but That-misery

dRzya.a.sambhava-bodhena vinA dveSa.Adi-tAnavam |

tapa_iti_ucyate tasmAt_na jJAnam tat_ca du:kha-tat x

~vlm.30 But mere knowledge of the nonexistence of the world, without subduing passions, is known as knowledge without practice, and is of no value to its possessor.

~DC Removal of raga-dvesha etc without understanding of non-existence of visible is called tapas, not wisdom, and it gives misery. AS. I agree with the sense, except for the last wording. after the word tapas in your translation, I will finish thus: hence (tasmAt) it is not true knowledge (tat na jJnAm) and (ca) it only extends misery (duHkha+tat) .

~vlm.30. But mere knowledge of the inexistence of the world, without subduing the passions, is known as knowledge without practice, and is of no good to its possessor.

~sv.30-32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will-force is austerity, not wisdom.

xx28 29 30

दृश्य.असम्भव-बोधो हि ज्ञानम् ज्ञेयम् च कथ्यते ।

dRzya.asambhava-bodha:_hi jJAnam jJeyam ca kathyate |

तद्.अभ्यासेन निर्वाणम् इत्य्_अभ्यासो मोह.उदय: ॥३।२२।३१॥

tat.abhyAsena nirvANam iti_abhyAsa:_moha.udaya: ||3|22|31||

dRzya.asambhava-bodha:_hi jJAnam jJeyam ca kathyate |

tad.abhyAsena nirvANam iti_abhyAsa:_moha.udaya: x

such extreme Practice is a source of delusion;

but the realization of the unbecoming of Percepts

is knowledge that should be known

by means of That.Practice comes nirvANa

~vwv.1812/3.22.31. The perception of the absence of the visible world is indeed declared as knowledge as well as the Reality to be known. Final liberation (arises) by its practoice. Thus, the practice is great elevation.

~vlm.31. Consciousness of the inexistence of the visible world, constitutes the true knowledge of the knowable. This habitude of the mind is called the practice of Yoga, and leads one to his final extinction-nirvána.

~sv.31-32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will-force is austerity, not wisdom.

भव-बहुल-निशानि-तान्त-निद्रा

bhava-bahula-nizAni-tAnta-nidrA

सतत-विवेक-विबोध-वारिसेकैः ।

satata-viveka-vibodha-vArisekai: |

प्रगलति हिम-शीतलैर् अशेषा

pragalati hima-zItalai:_azeSA

शरदि महा.मिहिका_इव चेतसि_इति ॥३।२२।३२॥

zaradi mahA.mihikA_iva cetasi_iti ||3|22|32||

what had once been an endless night of sleep

is now flooded with fully discerning intelligence,

as cooling as melting snow.

as in the autumn frost so also is the coolness in the feeling Affectivity

bhava-bahula-nizAni-tAnta-nidrA

satata-viveka-vibodha-vArisekai: |

pragalati hima-zItalai:_azeSA

zaradi mahA.mihikA_iva cetasi_iti

~DC As coldness of winter snow blows away completely great autumn fogs,

so floods of complete viveka and wisdom remove in mind great darkness (of ignorance) and delusions of sleep. AS. I agree with your meaning, except details of the sleep are not included.

~vlm.32. The mind thus prepared by practice of Yoga, awakens the intelligence which lay dormant in the dark night of this world, and which now sheds its cooling showers of reason, like dew drops in the frosty night of autumn.

~sv.32-32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will-force is austerity, not wisdom.

#bhava m. (>bhU) coming into existence, birth, production, origin (= bhAva • comp., with f. A = arising or produced from, being in, relating to) YAjJ. • becoming, turning into (comp.) • being, state of being, existence, life (= sat-tA ) ŚArGgP. (cf. bhavântara) • worldly existence, the world (= saMsAra ) … y1.026.022, .029 #abhava [from a not + bhava being from the verbal root bhu to be, become] abhava Nonbeing, destruction, end of the world. See also abhAva; bhava. Theo. Encyc.

#vibodha vi-bodha m. awaking • perception, intelligence • (in dram.) the unfolding of the faculties in carrying out an object …

#seka m. >sic pouring out, emission, effusion (as of the seminal fluid; also "the fluid itself")… y2017.011 #Aseka wetting, sprinkling, watering mbh. y2013.063

#pragal pragal pragalati to fall-off, drip down pragalayati to cause to fall or drip

Vâlmìki of the Anthill said—

इत्य् उक्तवत्य्_अथ मुनौ दिवसो जगाम

iti_uktavati_atha munau divasa:_jagAma

सायंतनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina:_jagAma |

स्नातुम् सभा कृत-नमस्करणा जगाम

snAtum sabhA kRta-namaskaraNA jagAma

श्यामाक्षये रवि-करैर् च सहाजगाम ॥३।२२।३३॥

zyAmAkSaye ravi-karai:_ca sahAjagAma ||3|22|33||

when the Muni had spoken these words

the day departed

—

to the evening ritual

the setting sun departed

—

paying their honors

to the sacred bath the people departed

until

in dwindling darkness

the rays of the sun gathered together again

~vlm.33. As the sage was sermonizing in this manner, the day departed as to its evening service, and led the assembled train to their evening ablutions. They met again with their mutual

greetings at the rising beams of the sun after the darkness of night was dispelled.

~sv.33 (At this stage, evening set in: and the court dispersed. Early next morning the court assembled, and Vasistha continued his discourse.)

xx31 32 33

oॐm

DAILY READINGS wd 8 May, 2019

fm5061 2.my08 Adventures of su.raghu and parigha .z48

https://www.dropbox.com/s/lssvv34noa0ayxr/fm5061%202.my08%20Adventures%20of%20su.raghu%20and%20parigha%20.z48.docx?dl=0

fm7075 3.my08..10 DOOMSDAY FIRE .z65

https://www.dropbox.com/s/ibf6n868we1s5dy/fm7075%203.my08..10%20DOOMSDAY%20FIRE%20.z65.docx?dl=0

fm3023 1.my08 SPACE JOURNEY .z16

https://www.dropbox.com/s/3m2hdusx7hxwhtz/fm3023%201.my08%20SPACE%20JOURNEY%20.z16.docx?dl=0

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

चिt संviत्त्या.उच्यte जीva:

cit saMvittyA_ucyate jIva:

संkaल्पात्sa maनो_bhaवेt ।

saMkalpAt sa: mana:_bhavet |

बुद्धि: चिttamaहंkAra:

buddhi: cittam ahaMkAra:

mAया-इti.Aदि.aभिधm tata:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ३.२२

देव्य्_उवाच ।

devI_uvAca |

यथा स्वप्न-परि.ज्ञानात् स्वप्न-देहो न वास्तवः ।

yathA svapna-pari.jJAnAt svapna-deha:_na vAstava: |

अनुभूतो ऽप्य्_अयम् तद्वद् वासना-तानवाद् असन् ॥३।२२।०१॥

anubhUta:_api_ayam tadvat_vAsanA-tAnavAt_asan ||3|22|01||

यथा स्वप्न-परिज्ञानात् स्वप्न-देहः प्रशाम्यति ।

yathA svapna-parijJAnAt svapna-deha: pra.zAmyati |

वासना-तानवात् तद्वज् जाग्रद् देहो ऽपि शाम्यति ॥३।२२।२॥

vAsanA-tAnavAt tat.vat_jAgrat_deha:_api zAmyati ||3|22|2||

स्वप्न.संकल्प-देहान्ते देहो ऽयम् चेत्यते यथा ।

svapna.saMkalpa-deha+ante deha:_ayam cetyate yathA |

तथा जाग्रद् भावना.अन्ते_उदेत्य्_एव_आतिवाहिकः ॥३।२२।०३॥

tathA jAgrat_bhAvanA.ante_udeti_eva_AtivAhika: ||3|22|03||

स्वप्ने निर्वासना बीजे यथा_उदेति सुषुप्तता ।

svapne nir.vAsanA‑bIje yathA_udeti suSuptatA |

जाग्रत्य्_अवासना-बीजे तथा_उदेति विमुक्तता ॥३।२२।०४॥

jAgrati_a-vAsanA-bIje tathA_udeti vi.muktatA ||3|22|04||

या_इयम् तु जीवन्.मुक्तनाम् वासना सा न वासना ।

yA_iyam tu jIvan.muktanAm vAsanA sA na vAsanA |

शुद्ध-सत्त्व.अभिधानम् तत् सत्तासामान्यम् उच्यते ॥३।२२।५॥

zuddha-sattva.abhidhAnam tat sattAsAmAnyam ucyate ||3|22|5||

या सुप्त-वासना निद्रा सा सुषुप्तिर् इति स्मृता ।

yA supta-vAsanA nidrA sA suSupti:_iti smRtA |

यत् सुप्त-वासनाम् जाग्रद्.घने ऽसौ मोह* उच्यते ॥३।२२।६॥

yat supta-vAsanAm jAgrat-ghane_asau moha_ucyate ||3|22|6||

प्रक्षीण-वासना निद्रा तुर्य-शब्देन कथ्यते ।

prakSINa-vAsanA nidrA turya-zabdena kathyate |

जाग्रत्य्_अपि भवत्य्_एव विदिते परमे पदे ॥३।२२।०७॥

jAgrati_api bhavati_eva vidite parame pade ||3|22|07||

प्रक्षीण-वासना या_इह जीवताम्_जीवन-स्थितिः ।

prakSINa-vAsanA yA_iha jIvatAm jIvana-sthiti: |

अमुक्तैर् अपरिज्ञाता सा जीवन्.मुक्तता_उच्यते ॥३।२२।०८॥

amuktai:_aparijJAtA sA jIvan.muktatA_ucyate ||3|22|08||

शुद्ध.सत्त्व.अनुपतितम् चेतः प्रतनु-वासनम् ।

zuddha.sattva.anupatitam ceta: pratanu-vAsanam |

आतिवाहिकताम् एति हिमम् तापाद् इव_अम्बुताम् ॥३।२२।०९॥

AtivAhikatAm eti himam tApAt_iva_ambutAm ||3|22|09||

आतिवाहिकताम् यातम् बुद्धम् चित्त.अन्तरैर् मनः ।

AtivAhikatAm yAtam buddham citta.antarai:_mana: |

सर्ग-जन्म.अन्तर-गतैः सिद्धैर् मिलति न_इतरत् ॥३।२२।१०॥

sarga-janma.antara-gatai: siddhai:_milati na_itarat ||3|22|10||

यदा ते ऽयम् अहम्भावः स्व्.अभ्यासाच्_छान्तिम् एष्यति ।

yadA te_ayam ahambhAva: su.abhyAsAt_zAntim eSyati |

तदा_उदेष्यति ते स्फारा* दृश्यान्ता* बोधता स्वयम् ॥३।२२।११॥

tadA_udeSyati te sphArA* dRzyAntA* bodhatA svayam ||3|22|11||

आतिवाहिकता-ज्ञानम् स्थितिम् एष्यति शाश्वतीम् ।

AtivAhikatA-jJAnam sthitim eSyati zAzvatIm |

यदा तदा ह्य्_असंकल्पान्_लोकान् द्रक्ष्यसि पावनान् ॥३।२२।१२॥

yadA tadA hi_a-saMkalpAn lokAn drakSyasi pAvanAn ||3|22|12||

वासना तान् एव तस्मात् कुरु यत्नम् अ-निन्दिते ।

vAsanA-tAn eva tasmAt kuru yatnam a-nindite |

तस्मिन् प्रौढिम् उपायाते जीवन्.मुक्तो_भविष्यसि ॥३।२२।१३॥

tasmin prauDhim upAyAte jIvan.mukta:_bhaviSyasi ||3|22|13||

यावन् न पूरितस् त्व्_एष* शीतलो बोध-चन्द्रमाः ।

yAvat_na pUrita:_tu_eSa: zItala:_bodha-candramA: |

तावद् देहम् अवस्थाप्य लोकान्तरम् अवेक्ष्यताम् ॥३।२२।१४॥

tAvat_deham avasthApya loka.antaram avekSyatAm ||3|22|14||

मांस-देहो माम्स-देहेन_एव संश्लेषम् एष्यति ।

mAMsa-deha:_mAmsa-dehena_eva saMzleSam eSyati |

न तु चित्त-शरीरेण व्यवहारेषु कर्मसु ॥३।२२।१५॥

na tu citta-zarIreNa vyavahAreSu karmasu ||3|22|15||

यथा.अनुभवम् एव_एतद् यथास्थितम् उदाहृतम् ।

yathA.anubhavam eva_etat_yathAsthitam udAhRtam |

आ=बाल-सिद्ध+संसिद्धम् न नाम वर-शापवत् ॥३।२२।१६॥

A=bAla-siddha+saMsiddham na nAma vara-zApavat ||3|22|16||

अवबोध-घन.अभ्यासाद् देहस्य_अस्य_एव जायते ।

avabodha-ghana.abhyAsAt_dehasya_asya_eva jAyate |

संसार-वासना-कार्श्ये नूनम् चित्त-शरीरता ॥३।२२।१७॥

saMsAra-vAsanA-kArzye nUnam citta-zarIratA ||3|22|17||

उदेष्यन्ती च सा_एव_अत्र केनचिन्_न_उपलक्ष्यते ।

udeSyantI ca sA_eva_atra kenacit_na_upalakSyate |

केवलम् तु जनैर् देहो म्रियमाणो ऽवलोक्यते ॥३।२२।१८॥

kevalam tu janai:_deha:_mriyamANa:_avalokyate ||3|22|18||

देहस् त्व्_अयम् न म्रियते न च जीवति किम् च ते ।

deha:_tu_ayam na mriyate na ca jIvati kim ca te |

के किल स्वप्न-संकल्प-भ्रान्तौ मरण-जीविते ॥३।२२।१९॥

ke kila svapna-saMkalpa-bhrAntau maraNa-jIvite ||3|22|19||

जीवितम् मरणम् च_एव संकल्प-पुरुषे यथा ।

jIvitam maraNam ca_eva saMkalpa-puruSe yathA |

अ-सत्यम् एव भात्य्_एवम् तस्मिन् पुत्रि शरीरके ॥३।२२।२०॥

a-satyam eva bhAti_evam tasmin putri zarIrake ||3|22|20||

लीला_उवाच ।

lIlA_uvAca |

तद् एतद् उपदिष्टम् मे ज्ञानम् देवि त्वया_अमलम् ।

tat_etat_upadiSTam me jJAnam devi tvayA_amalam |

यस्मिन् श्रुति-गते शान्तिम् एति दृश्य-विषूचिका ॥३।२२।२१॥

yasmin zruti-gate zAntim eti dRzya-viSUcikA ||3|22|21||

अत्र_उपकुरु मे ब्रूहि को ऽभ्यासः कीदृशो ऽथवा ।

atra_upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA |

स* कथम् पोषम् आयाति पुष्टे तस्मिन् च किम् भवेत् ॥३।२२।२२॥

sa: katham poSam AyAti puSTe tasmin ca kim bhavet ||3|22|22||

देव्य्_उवाच ।

devI_uvAca |

यद् येन क्रियते किम्चिद् येन येन यदा यदा ।

yat_yena kriyate kimcit_yena yena yadA yadA |

विना_अभ्यासेन तत्र_इह सिद्धिम् एति कदाचन ॥३।२२।२३॥

vinA_abhyAsena tatra_iha siddhim eti kadAcana ||3|22|23||

तच्-चिन्तनम् तत्-कथनम् अन्योन्यम् तत्-प्रबोधनम् ।

tat-cintanam tat-kathanam anyonyam tat-prabodhanam |

एतद्-एक-परत्वम् च तद्.अभ्यासम् विदुर् बुधाः ॥३।२२।२४॥

etat-eka-paratvam ca tat.abhyAsam vidu:_budhA: ||3|22|24||

ये विरक्ता* महात्मानो भोग-भावन-तानवम् ।

ye viraktA:_mahAtmAna:_bhoga-bhAvana-tAnavam |

भावयन्त्य्_अभवाय_अन्तर् भव्या* भुवि जयन्ति ते ॥३।२२।२५॥

bhAvayanti_abhavAya_antar bhavyA: bhuvi jayanti te ||3|22|25||

उदित.उदार्य-सौन्दर्य-वैराग्य-रस-रञ्जिता ।

udita.udArya-saundarya-vairAgya-rasa-raJjitA |

आनन्द-स्पन्दिनी येषाम् मतिस् ते ऽभ्यासिनः परे ॥३।२२।२६॥

Ananda-spandinI yeSAm mati:_te_abhyAsina: pare ||3|22|26||

अत्यन्ताभाव-सम्पत्तौ ज्ञातृ-ज्ञेयस्य वस्तुनः ।

atyantAbhAva-sampattau jJAtR-jJeyasya vastuna: |

युक्त्या शास्त्रैर् यतन्ते ये ते ब्रह्म.अभ्यासिनः स्थिताः ॥३।२२।२७॥

yuktyA zAstrai:_yatante ye te brahma.abhyAsina: sthitA: ||3|22|27||

सर्ग.आदाव्_एव न_उत्पन्नम् दृश्यम् न_अस्त्य्_एव तत् सदा ।

sarga.Adau_eva na_utpannam dRzyam na_asti_eva tat sadA |

इदम् जगद् अहम् चेति बोध.अभ्यास* उदाहृतः ॥३।२२।२८॥

idam jagat_aham ca_iti bodha.abhyAsa: udAhRta: ||3|22|28||

दृश्य.अ.सम्भव-बोधेन राग-द्वेष.आदि.तानवे ।

dRzya.a.sambhava-bodhena rAga-dveSa.Adi.tAnave |

रतिर् बल.उदिता या_असौ ब्रह्म.अभ्यास* उदाहृतः ॥३।२२।२९॥

rati:_bala.uditA yA_asau brahma.abhyAsa* udAhRta: ||3|22|29||

दृश्य-असम्भव-बोधेन विना द्वेष.आदि-तानवम् ।

dRzya-a.sambhava-bodhena vinA dveSa.Adi-tAnavam |

तप* इत्य्_उच्यते तस्मान् न ज्ञानम् तच्_च दुःख-तत् ॥३।२२।३०॥

tapa* iti_ucyate tasmAt_na jJAnam tat_ca du:kha-tat ||3|22|30||

दृश्य.असम्भव-बोधो हि ज्ञानम् ज्ञेयम् च कथ्यते ।

dRzya.asambhava-bodha:_hi jJAnam jJeyam ca kathyate |

तद्.अभ्यासेन निर्वाणम् इत्य्_अभ्यासो मोह.उदय: ॥३।२२।३१॥

tat.abhyAsena nirvANam iti_abhyAsa:_moha.udaya: ||3|22|31||

भव-बहुल-निशानि-तान्त-निद्रा

bhava-bahula-nizAni-tAnta-nidrA

सतत-विवेक-विबोध-वारिसेकैः ।

satata-viveka-vibodha-vArisekai: |

प्रगलति हिम-शीतलैर् अशेषा

pragalati hima-zItalai:_azeSA

शरदि महा.मिहिका_इव चेतसि_इति ॥३।२२।३२॥

zaradi mahA.mihikA_iva cetasi_iti ||3|22|32||

इत्य् उक्तवत्य्_अथ मुनौ दिवसो जगाम

iti_uktavati_atha munau divasa:_jagAma

सायंतनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina:_jagAma |

स्नातुम् सभा कृत-नमस्करणा जगाम

snAtum sabhA kRta-namaskaraNA jagAma

श्यामाक्षये रवि-करैर् च सहाजगाम ॥३।२२।३३॥

zyAmAkSaye ravi-karai:_ca sahAjagAma ||3|22|33||

३०२३

fm3023 1.my08 SPACE JOURNEY .z16

https://www.dropbox.com/s/3m2hdusx7hxwhtz/fm3023%201.my08%20SPACE%20JOURNEY%20.z16.docx?dl=0

+++

FM.Canto 3.22

The Goddess said-

3.22.01 02 03

in Dream without a vAsanA.seed there arises the state of Sleep

in Waking without a vAsanA.seed

thus

arises the state of release

* as I'll emphasize from time to time, <vAsanA> does NOT mean "desire";

that is the view of moralistic interpreters like VLM:

altho "desire" is a vAsanA, so is "aversion". das....@gmail.com

05 06 07 08 09 10 11 12

16 17 18 19 20 21 22

24 25 26 27 28 29 30 31 32 33

+++

14|13|15|13|01|02|03|05|06|19|07|08|09|23|21|11|10|12|14|13|26|15|16|17|28|18|19|20|21|22|23|24|03|25|04|27|28|26|29|30|11|31|32|33|13|

fm3022 1.my06-07 Waking and Dream .z33.docx

Jiva Das

unread,

Dec 6, 2020, 6:08:43 PM12/6/20

to yoga vasishtha

FM3022 WAKING AND DREAM 1.MY06-07 .z33

https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0

fm.3.22 WAKING AND DREAM 1.my06-07

सर्ग ३.२२

sarga 3.22

देव्य् उवाच ।

devI_uvAca |

यथा स्वप्न.परि.ज्ञानात् स्वप्न.देहो न वास्तवः ।

yathA svapna.pari.jJAnAt svapna.deha:_na vAstava: |

अनुभूतो ऽप्य् अयम् तद्वद् वासना.तानवाद् असन् ॥३।२२।१॥

anubhUta:_api_ayam tadvat_vAsanA.tAnavAt_asan ||3|22|1||

यथा स्वप्न.परिज्ञानात् स्वप्न.देहः प्रशाम्यति ।

yathA svapna.parijJAnAt svapna.deha: pra.zAmyati |

वासना.तानवात् तद्वज् जाग्रद् देहो ऽपि शाम्यति ॥३।२२।२॥

vAsanA.tAnavAt tat.vat_jAgrat_deha:_api zAmyati ||3|22|2||

स्वप्न.संकल्प.देहान्ते देहो ऽयम् चेत्यते यथा ।

svapna.saMkalpa.deha+ante deha:_ayam cetyate yathA |

तथा जाग्रद् भावना.अन्ते_उदेत्य् एव आतिवाहिकः ॥३।२२।३॥

tathA jAgrat_bhAvanA.anta* udeti_eva_AtivAhika: ||3|22|3||

स्वप्ने निर्वासना बीजे यथा_उदेति सुषुप्तता ।

svapne nir.vAsanA.bIje yathA_udeti suSuptatA |

जाग्रत्य् अवासना.बीजे तथा_उदेति विमुक्तता ॥३।२२।४॥

jAgrati_a.vAsanA.bIje tathA_udeti vi.muktatA ||3|22|4||

या इयम् तु जीवन्.मुक्तानाम् वासना सा न वासना ।

yA_iyam tu jIvan.muktAnAm vAsanA sA na vAsanA |

शुद्ध.सत्त्व.अभिधानम् तत् सत्तासामान्यम् उच्यते ॥३।२२।५॥

zuddha.sattva.abhidhAnam tat sattAsAmAnyam ucyate ||3|22|5||

या सुप्त.वासना निद्रा सा सुषुप्तिर् इति स्मृता ।

yA supta.vAsanA nidrA sA suSupti:_iti smRtA |

यत् सुप्त.वासनाम् जाग्रद्.घने ऽसौ मोह उच्यते ॥३।२२।६॥

yat supta.vAsanAm jAgrat.ghane_asau moha* ucyate ||3|22|6||

प्रक्षीण.वासना निद्रा तुर्य.शब्देन कथ्यते ।

prakSINa.vAsanA nidrA turya.zabdena kathyate |

जाग्रत्य् अपि भवत्य् एव विदिते परमे पदे ॥३।२२।७॥

jAgrati_api bhavati_eva vidite parame pade ||3|22|7||

प्रक्षीण.वासना या इह जीवताम् जीवन.स्थितिः ।

prakSINa.vAsanA yA_iha jIvatAm jIvana.sthiti: |

अमुक्तैर् अपरिज्ञाता सा जीवन्.मुक्तता उच्यते ॥३।२२।८॥

amuktai:_aparijJAtA sA jIvan.muktatA_ucyate ||3|22|8||

शुद्ध.सत्त्व.अनुपतितम् चेतः प्रतनु.वासनम् ।

zuddha.sattva.anupatitam ceta: pratanu.vAsanam |

आतिवाहिकताम् एति हिमम् तापाद् इव अम्बुताम् ॥३।२२।९॥

AtivAhikatAm eti himam tApAt_iva_ambutAm ||3|22|9||

आतिवाहिकताम् यातम् बुद्धम् चित्त.अन्तरैर् मनः ।

AtivAhikatAm yAtam buddham citta.antarai:_mana: |

सर्ग.जन्म.अन्तर.गतैः सिद्धैर् मिलति न इतरत् ॥३।२२।१०॥

sarga.janma.antara.gatai: siddhai:_milati na_itarat ||3|22|10||

यदा ते ऽयम् अहम्भावः स्व्.अभ्यासाच् छान्तिम् एष्यति ।

yadA te_ayam ahambhAva: su.abhyAsAt_zAntim eSyati |

तदा उदेष्यति ते स्फारा दृश्यान्ता बोधता स्वयम् ॥३।२२।११॥

tadA_udeSyati te sphArA* dRzyAntA* bodhatA svayam ||3|22|11||

आतिवाहिकता.ज्ञानम् स्थितिम् एष्यति शाश्वतीम् ।

AtivAhikatA.jJAnam sthitim eSyati zAzvatIm |

यदा तदा ह्य् असंकल्पान् लोकान् द्रक्ष्यसि पावनान् ॥३।२२।१२॥

yadA tadA hi_a.saMkalpAn lokAn drakSyasi pAvanAn ||3|22|12||

वासना तान् एव तस्मात् कुरु यत्नम् अ.निन्दिते ।

vAsanA.tAn eva tasmAt kuru yatnam a.nindite |

तस्मिन् प्रौढिम् उपायाते जीवन्.मुक्तो भविष्यसि ॥३।२२।१३॥

tasmin prauDhim upAyAte jIvan.mukta:_bhaviSyasi ||3|22|13||

यावन् न पूरितस् त्व् एष शीतलो बोध.चन्द्रमाः ।

yAvat_na pUrita:_tu_eSa: zItala:_bodha.candramA: |

तावद् देहम् अवस्थाप्य लोकान्तरम् अवेक्ष्यताम् ॥३।२२।१४॥

tAvat_deham avasthApya loka.antaram avekSyatAm ||3|22|14||

मांस.देहो माम्स.देहेन एव संश्लेषम् एष्यति ।

mAMsa.deha:_mAmsa.dehena_eva saMzleSam eSyati |

न तु चित्त.शरीरेण व्यवहारेषु कर्मसु ॥३।२२।१५॥

na tu citta.zarIreNa vyavahAreSu karmasu ||3|22|15||

यथा.अनुभवम् एव एतद् यथास्थितम् उदाहृतम् ।

yathA.anubhavam eva_etat_yathAsthitam udAhRtam |

आ=बाल.सिद्ध+संसिद्धम् न नाम वर.शापवत् ॥३।२२।१६॥

A=bAla.siddha+saMsiddham na nAma vara.zApavat ||3|22|16||

अवबोध.घन.अभ्यासाद् देहस्य अस्य एव जायते ।

avabodha.ghana.abhyAsAt_dehasya_asya_eva jAyate |

संसार.वासना.कार्श्ये नूनम् चित्त.शरीरता ॥३।२२।१७॥

saMsAra.vAsanA.kArzye nUnam citta.zarIratA ||3|22|17||

उदेष्यन्ती च सा एव अत्र केनचिन् न उपलक्ष्यते ।

udeSyantI ca sA_eva_atra kenacit_na* upalakSyate |

केवलम् तु जनैर् देहो म्रियमाणो ऽवलोक्यते ॥३।२२।१८॥

kevalam tu janai:_deha:_mriyamANa:_avalokyate ||3|22|18||

देहस् त्व् अयम् न म्रियते न च जीवति किम् च ते ।

deha:_tu_ayam na mriyate na ca jIvati kim ca te |

के किल स्वप्न.संकल्प.भ्रान्तौ मरण.जीविते ॥३।२२।१९॥

ke kila svapna.saMkalpa.bhrAntau maraNa.jIvite ||3|22|19||

जीवितम् मरणम् च एव संकल्प.पुरुषे यथा ।

jIvitam maraNam ca_eva saMkalpa.puruSe yathA |

अ.सत्यम् एव भात्य् एवम् तस्मिन् पुत्रि शरीरके ॥३।२२।२०॥

a.satyam eva bhAti_evam tasmin putri zarIrake ||3|22|20||

लीला उवाच ।

lIlA_uvAca |

तद् एतद् उपदिष्टम् मे ज्ञानम् देवि त्वया अमलम् ।

tat_etat_upadiSTam me jJAnam devi tvayA_amalam |

यस्मिन् श्रुति.गते शान्तिम् एति दृश्य.विषूचिका ॥३।२२।२१॥

yasmin zruti.gate zAntim eti dRzya.viSUcikA ||3|22|21||

अत्र उपकुरु मे ब्रूहि को ऽभ्यासः कीदृशो ऽथवा ।

atra* upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA |

स कथम् पोषम् आयाति पुष्टे तस्मिन् च किम् भवेत् ॥३।२२।२२॥

sa: katham poSam AyAti puSTe tasmin ca kim bhavet ||3|22|22||

देव्य् उवाच ।

devI_uvAca |

यद् येन क्रियते किम्चिद् येन येन यदा यदा ।

yat_yena kriyate kimcit_yena yena yadA yadA |

विना अभ्यासेन तत्र इह सिद्धिम् एति कदाचन ॥३।२२।२३॥

vinA_abhyAsena tatra_iha siddhim eti kadAcana ||3|22|23||

तच्.चिन्तनम् तत्.कथनम् अन्योन्यम् तत्.प्रबोधनम् ।

tat.cintanam tat.kathanam anyonyam tat.prabodhanam |

एतद्.एक.परत्वम् च तद्.अभ्यासम् विदुर् बुधाः ॥३।२२।२४॥

etat.eka.paratvam ca tat.abhyAsam vidu:_budhA: ||3|22|24||

ये विरक्ता महात्मानो भोग.भावन.तानवम् ।

ye viraktA:_mahAtmAna:_bhoga.bhAvana.tAnavam |

भावयन्त्य् अभवाय अन्तर् भव्या भुवि जयन्ति ते ॥३।२२।२५॥

bhAvayanti_abhavAya_antar bhavyA: bhuvi jayanti te ||3|22|25||

उदित.उदार्य.सौन्दर्य.वैराग्य.रस.रञ्जिता ।

udita.udArya.saundarya.vairAgya.rasa.raJjitA |

आनन्द.स्पन्दिनी येषाम् मतिस् ते ऽभ्यासिनः परे ॥३।२२।२६॥

Ananda.spandinI yeSAm mati:_te_abhyAsina: pare ||3|22|26||

अत्यन्ताभाव.सम्पत्तौ ज्ञातृ.ज्ञेयस्य वस्तुनः ।

atyantAbhAva.sampattau jJAtR.jJeyasya vastuna: |

युक्त्या शास्त्रैर् यतन्ते ये ते ब्रह्म.अभ्यासिनः स्थिताः ॥३।२२।२७॥

yuktyA zAstrai:_yatante ye te brahma.abhyAsina: sthitA: ||3|22|27||

सर्ग.आदाव् एव न उत्पन्नम् दृश्यम् न अस्त्य् एव तत् सदा ।

sarga.Adau_eva na* utpannam dRzyam na_asti_eva tat sadA |

इदम् जगद् अहम् चेति बोध.अभ्यास उदाहृतः ॥३।२२।२८॥

idam jagat_aham ca_iti bodha.abhyAsa: udAhRta: ||3|22|28||

दृश्य.अ.सम्भव.बोधेन राग.द्वेष.आदि.तानवे ।

dRzya.a.sambhava.bodhena rAga.dveSa.Adi.tAnave |

रतिर् बल.उदिता या असौ ब्रह्म.अभ्यास उदाहृतः ॥३।२२।२९॥

rati:_bala.uditA yA_asau brahma.abhyAsa* udAhRta: ||3|22|29||

दृश्य.असम्भव.बोधेन विना द्वेष.आदि.तानवम् ।

dRzya.a.sambhava.bodhena vinA dveSa.Adi.tAnavam |

तप इत्य् उच्यते तस्मान् न ज्ञानम् तच् च दुःख.तत् ॥३।२२।३०॥

tapa* iti_ucyate tasmAt_na jJAnam tat_ca du:kha.tat ||3|22|30||

दृश्य.असम्भव.बोधो हि ज्ञानम् ज्ञेयम् च कथ्यते ।

dRzya.asambhava.bodha:_hi jJAnam jJeyam ca kathyate |

तद्.अभ्यासेन निर्वाणम् इत्य् अभ्यासो मोह.उदय: ॥३।२२।३१॥

tat.abhyAsena nirvANam iti_abhyAsa:_moha.udaya: ||3|22|31||

भव.बहुल.निशानि.तान्त.निद्रा

bhava.bahula.nizAni.tAnta.nidrA

सतत.विवेक.विबोध.वारिसेकैः ।

satata.viveka.vibodha.vArisekai: |

प्रगलति हिम.शीतलैर् अशेषा

pragalati hima.zItalai:_azeSA

शरदि महा.मिहिका इव चेतसि इति ॥३।२२।३२॥

zaradi mahA.mihikA_iva cetasi_iti ||3|22|32||

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

iti_uktavati_atha munau divasa:_jagAma

सायंतनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina:_jagAma |

स्नातुम् सभा कृत.नमस्करणा जगाम

snAtum sabhA kRta.namaskaraNA jagAma

श्यामाक्षये रवि.करैर् च सहाजगाम ॥३।२२।३३॥

zyAmAkSaye ravi.karai:_ca sahAjagAma ||3|22|33||

FM.3.22

Waking and Dream &c.

The GODDESS said—

यथा स्वप्न.परि.ज्ञानात् स्वप्न.देहो न वास्तवः ।

yathA svapna.pari.jJAnAt svapna.deha:_na vAstava: |

अनुभूतो ऽप्य् अयम् तद्वद् वासना.तानवाद् असन् ॥३।२२।१॥

anubhUta:_api_ayam tadvat_vAsanA.tAnavAt_asan ||3|22|1||

we see from our dream.impression that the dream.body is unreal

altho experienced

this gross body likewise appears to be,

from the lack of the thinning of our vAsanA Conditioning

yathA.how/as from/thru svapna.dream.parijJAna.understanding/experience.At . svapna.dream.deha.body: na.not vAstava.substantial: + anubhUta.experienced:_api.tho/even ayam.this.there tadvat.like.that

vAsanA.Imprint .tAnava.thinness/spreading.At asan not.being

*vwv.1964/1. As a dream.body is not real on account of the thorough knowledge of a dream, so, this (physical body), though experienced, is unreal on account of the thinness of desires.

*vlm.p.1. The goddess continued:—Objects seen in a dream prove to be false on being awaken. Similarly, belief in the reality of the body becomes unfounded upon dissolution of our desires.

* yathA.how/as from/thru svapna.dream.parijJAna.understanding/experience.At . svapna.dream.deha.body: na.not vAstava.substantial: + anubhUta.experienced:_api.tho/even ayam.this.there tadvat.like.that vAsanA.Imprint .tAnava.thinness/spreading.At asan not.being

यथा स्वप्न.परिज्ञानात् स्वप्न.देहः प्रशाम्यति ।

yathA svapna.parijJAnAt svapna.deha: pra.zAmyati |

वासना.तानवात् तद्वज् जाग्रद् देहो ऽपि शाम्यति ॥३।२२।२॥

vAsanA.tAnavAt tat.vat_jAgrat_deha:_api zAmyati ||3|22|2||

as, after dream.experience, the dream.body subsides

likewise

after the vAsanAs are thinned, the waking body too subsides

yathA.how/as from/thru svapna.parijJAna.understanding/experience.At

svapna.dream.deha.body.: prazAmyati.is.quieted. + vAsanA.Imprint.tAnava.thinness/spreading.At tadvat.like.that jAgrat.Waking.deha.body.: api.tho/even zAmyati.quietens

*vlm.2. As the thing dreamt of disappears upon waking, so does the waking body disappear in sleep, when the desires lie dormant in the soul.

* yathA.how/as from/thru svapna.parijJAna.understanding/experience.At svapna.dream.deha.body.: prazAmyati.is.quieted. + vAsanA.Imprint.tAnava.thinness/spreading.At tadvat.like.that Agrat.Waking.deha.body.: api.tho/even zAmyati.quietens

स्वप्न.संकल्प.देहान्ते देहो ऽयम् चेत्यते यथा ।

svapna.saMkalpa.deha+ante deha:_ayam cetyate yathA |

तथा जाग्रद्.भावना.अन्ते_उदेत्य् एव आतिवाहिकः ॥३।२२।३॥

tathA jAgrat.bhAvanA.anta* udeti_eva_AtivAhika: ||3|22|3||

just as

after experience of dream

the waking gross body is conceived,

after the waking state

the subtle body appears

after the svapna.dream.saMkalpa.concept.deha.body+anta.e

deha.body: ayam.this.there cetyate.is.considered/conceived yathA.how/as + tathA.thus after the jAgrat.Waking_bhAvanA.feeling.ante

udeti.arising eva.very/only/indeed AtivAhika.HyperTraveler.:

*vwv.781/3. As this body (experienced in the waking state) is perceived on the termination of the body (experienced) in dreams and fancies, so the subtle (body) arises likewise on the termination of the cognition of the (body of the) waking state.

*vlm.p.3 As our physical bodies awake after dreaming and desiring, so our spiritual bodies awake after we cease to think of our physical states.

* In the svapna.dream.saMkalpa.concept.deha.body+anta.e deha.body: ayam.this.there cetyate.is.considered/conceived yathA.how/as + tathA.thus in the jAgrat.Waking_bhAvanA.feeling.ante udeti.arising eva.very/only/indeed AtivAhika.HyperTraveler.:

स्वप्ने निर्वासना बीजे यथा_उदेति सुषुप्तता ।

svapne nir.vAsanA.bIje yathA_udeti suSuptatA |

जाग्रत्य् अवासना.बीजे तथा_उदेति विमुक्तता ॥३।२२।४॥

jAgrati_a.vAsanA.bIje tathA_udeti vi.muktatA ||3|22|4||

in Dream without a vAsanA.seed there arises the state of Sleep

in Waking without a vAsanA.seed

thus

arises the state of release

whin svapna.dream.e nir..without.vAsanA.Imprint.bIja.seed.e yathA.how/as udeti.arising suSupta.fast.asleep.state.tA + whin jAgrat.Waking.i a.not.vAsanA.Imprint.bIja.seed.e tathA.thus udeti.arising vimuktatA

*vlm.p.4 In deep sleep we are devoid of desires. Similarly, in the state of renunciation, even though we are awake in our physical bodies, we have the tranquility of liberation.

*jd. as I'll emphasize from time to time, <vAsanA> does NOT mean "desire"; that is the moralistic interpretation of VLM: altho "desire" is a vAsanA, so too is "aversion". das....@gmail.com

या इयम् तु जीवन्.मुक्तानाम् वासना सा न वासना ।

yA_iyam tu jIvan.muktAnAm vAsanA sA na vAsanA |

शुद्ध.सत्त्व.अभिधानम् तत् सत्तासामान्यम् उच्यते ॥३।२२।५॥

zuddha.sattva.abhidhAnam tat sattAsAmAnyam ucyate ||3|22|5||

But the Vâsanâ.Imprint of someone Living.Free is not indeed an Imprint;

that expression of pure Reality is called Common.Reality.

*vlm.p.5 The desire of men liberated while living (jivan mukta) is not properly any desire at all. It is a pure desire relating to universal wellbeing and happiness.

#sAmAnya adj. equal, alike; …; sAmAnyam equality, identity; … universality, generality… sAmAnyatA f. FM.1.23.5; FM.6.60.6 …

* yA.who/which.f. iyam.this tu.but/tho/however of the jIvanmukta.Living.Free.AnAm ones the vAsanA.Imprint/Habituation sA.she/that.f. is na.not vAsanA.Imprint/Habituation + of those zuddha.pure.sattva.reality.abhidhAna.expressing/defining\dictionary m . tat.that/it/he sattAsAmAnya.Common.Reality.m ucyate.is.said.to.be/called

या सुप्त.वासना निद्रा सा सुषुप्तिर् इति स्मृता ।

yA supta.vAsanA nidrA sA suSupti:_iti smRtA |

यत् सुप्त.वासनाम् जाग्रद्.घने ऽसौ मोह उच्यते ॥३।२२।६॥

yat supta.vAsanAm jAgrat.ghane_asau moha* ucyate ||3|22|6||

What is the Dream.Imprint of Sleep

is recalled as Sushupt, the state of Deep Sleep;

what is a Dream.Imprint, when realized in waking,

is said to be Moha.Delusion

*vlm. The sleep ~~in which the will and wish are dormant~~ is called deep sleep, but the dormancy of desires in the waking state is known as ~~unconsciousness to~~ delusion (moha) ~~or unconsciousness (murchha)~~.

* yA.who/which.f. supta.asleep.vAsanA.Imprint/Habituation nidrA.sleep sA.she/that.f. suSupti.deep.sleep: iti.so/"thus" smRtA.remembered/known | yat.what/which supta.asleep.vAsanA.Imprint/Habituation.m jAgrat.Waking.ghana.cloud/fog/thick.e asau.this.yonder m./f. moha.delusion.* ucyate.is.said.to.be/called

प्रक्षीण.वासना निद्रा तुर्य.शब्देन कथ्यते ।

prakSINa.vAsanA nidrA turya.zabdena kathyate |

जाग्रत्य् अपि भवत्य् एव विदिते परमे पदे ॥३।२२।७॥

jAgrati_api bhavati_eva vidite parame pade ||3|22|7||

Without an Imprint, Sleep is known by the term Turya, the Fourth state;

when (even in Waking) it still comes.to.be,

it is known.to.be the highest, Absolute condition.

*vlm. Again the deep sleep that is wholly devoid of desire is called the turiya or the fourth stage of yoga. In the waking state it is called ~~samAdhi or union with Supreme~~. sleep devoid of vAsanAs is described by the Term turya, the Fourth

*prakSINa.destroyed/diminished/exhausted .vAsanA.Imprint/Habituation nidrA.sleep . by/with the turya."Fourth".zabda.word/speech/sound.ena kathyate.is described + whin jAgrat.Waking.i api.even.tho\very bhavati.becoming eva.indeed\only/very . whin vidita.known.to.be.e parama.Highest\absolute.e pada.condition.e

प्रक्षीण.वासना या इह जीवताम् जीवन.स्थितिः ।

prakSINa.vAsanA yA_iha jIvatAm jIvana.sthiti: |

अमुक्तैर् अपरिज्ञाता सा जीवन्.मुक्तता उच्यते ॥३।२२।८॥

amuktai:_aparijJAtA sA jIvan.muktatA_ucyate ||3|22|8||

someone here without vAsanAs,

although not yet released from living,

tho without experience of living, is called a Living Freeman

prakSINa.destroyed/diminished/exhausted .vAsanA.Imprint/Habituation yA.who/which.f. iha-here.in.this.world

jIvatA.Life.stage.m jIvana.living.sthiti.state/condition: + by/with a.not.mukta.free/loosed.s.i: a.not.parijJAta.understood.A sA.she/it jivanmukta.Living.Free.state.tA ucyate.is.called

*vwv.1965/8. That is called the state of liberation while living, not completely understood by the unliberated, which is the state of existance of the living ones here, with the desires destroyed.

*vlm.8. The living man, whose life is freed from all desires in this world, is called the living liberate jívan.mukta, a state which is unknown to them that are not liberated (amukta).

*DC. person, staying living with destroyed vasanas is called jIvan.mukta, it is (destruction of vasanas) is not experienced by un.freed (bound) person.

*sv. In liberation the seeds of thought do not exist: if the liberated sage appears to live and to think, he only appears to do so, like a burnt cloth lying on the floor. This is, however, not like deep sleep nor unconsciousness, in both of which the seeds of thought lie hidden.

*AS. This state of life (yA jIvatAm jIavnasthitiH) completely free of desires (~~vimukta~~vAsanA) in this world (iha), which is unknown (aparijJAtA) to the non liberated (amuktaiH) , it is called (sA ucyate) as state of liberated life(jIvan.muktatA).

शुद्ध.सत्त्व.अनुपतितम् चेतः प्रतनु.वासनम् ।

zuddha.sattva.anupatitam ceta: pratanu.vAsanam |

आतिवाहिकताम् एति हिमम् तापाद् इव अम्बुताम् ॥३।२२।९॥

AtivAhikatAm eti himam tApAt_iva_ambutAm ||3|22|9||

following this pure sattva,

the Chetas.Affectivity with very thin Vâsanâs

goes to the Âtivâhika.Traveler state,

just as snow when heated becomes liquefied

zuddha.sattva.anupatitam . ceta: pratanu.vAsanam + AtivAhikatAm eti . goes to the Traveler.state . himam tApAt iva_ambutAm . like snow from heat to waterness

*vlm.p.9 When the mind becomes a pure essence (as in samAdhi) and its desires are weakened, it becomes spiritualized (AtivAhika) and it glows and flows, like snow melts to water by application of heat.

*vwv.782/9. The mind that has pursued pure goodness (or has fallen upon pure Being) and has very thin mental impressions (or desires) attains to subtlety, as snow (attains to) the state of water on account of heat.

*vlm.9. When the mind becomes a pure essence (as in its samádhi), and its desires are weakened, it becomes spiritualised (ativáhika), and then it glows and flows, as the snow melts to water by application of heat.

##tan . *tanu . *pratanu adj. very thin or fine, delicate, minute, slender, small, insignificant (also <.ka>; ind. pratanukam); pratanU.>kR to render thin, emaciate, diminish, weaken mbh.

आतिवाहिकताम् यातम् बुद्धम् चित्त.अन्तरैर् मनः ।

AtivAhikatAm yAtam buddham citta.antarai:_mana: |

सर्ग.जन्म.अन्तर.गतैः सिद्धैर् मिलति न इतरत् ॥३।२२।१०॥

sarga.janma.antara.gatai: siddhai:_milati na_itarat ||3|22|10||

it's thus, in the awakening of subtle bodies

by different chitta.Affections,

that manas.Mind meets, in different creation.births,

with the siddha.Adepts

AtivAhikatAm yAtam buddham having come to the realized state of Âtivâhika.Traveler . citta.Conceiving mind.antara.within/inner.i: manA.Mind: + sarga.creation.janma.birth.antara.within/inner.gata.gone.i: - siddha.Adept/accomplished.i: milati.meets.with\closes.eyes na.not itarat.different/other

*jd. chitta in this reading = Affective mind.

manas = chitta.Affection + buddhi.Intellect + ahaMkAra.'I'dentity.

using the generalist translation, we would have to speak of mind within mind.

*vwv.767/10. The enlightened mind, which has gone to the state of subtlety, comes in contact with other minds which are perfected and have arrived at other worlds and other births; not the rest.

*DC. Mind staying awake and subtle, inside its thoughts goes to creations and births, and meets with siddhas, not anyhow else.

*AS. The mind (manaH) which has become subtle (AtivAhikatAm yAtam) and is awakened becomes totally united (milati na itarat) with the accomplished ones (siddhaiH) with prior births in the creation (sarga.janmAntaragataiH) and minds turned inward (cittAntaraiH).

*vlm.10. The spiritualised mind, being awakened (as.if it were from its drowsiness or lethargy), mixes with the holy spirits of departed souls in the other world.

* AtivAhikatAm yAtam buddham having come to the realized state of Âtivâhika.Traveler . citta.Conceiving mind.antara.within/inner.i: manA.Mind: + sarga.creation.janma.birth.antara.within/inner.gata.gone.i: - siddha.Adept/accomplished.i: milati.meets.with\closes.eyes na.not itarat.different/other

यदा ते ऽयम् अहम्भावः स्व्.अभ्यासाच् छान्तिम् एष्यति ।

yadA te_ayam ahambhAva: su.abhyAsAt_zAntim eSyati |

तदा उदेष्यति ते स्फारा दृश्यान्ता बोधता स्वयम् ॥३।२२।११॥

tadA_udeSyati te sphArA* dRzyAntA* bodhatA svayam ||3|22|11||

after good Abhyâsa.Practice,

this 'I'.feeling will come to peace within you,

and there will arise in you the vast postPerceptual Realization itself

yadA.when te.they.you ayam.this ahambhAva."I"sense: - from/thru su.abhyAsa.practice/repetition/study/exercise.At to zAnti.peace.m eSyati.will.go/come + tadA.then udeSyati.will.arise te.they.you sphAra.expanding.A: dRzya.percept/object.anta.end.A bodha.realizing/awaking\blossoming.tA.ness svayam.oneself/itself

*vlm.11. When your egoism is moderated by your practice or yoga, then the perception ~~of the invisible~~, will of itself rise clearly before your mind.

* yadA.when te.they.you ayam.this ahambhAva."I"sense: - from/thru su.abhyAsa.practice/repetition/study/exercise.At to zAnti.peace.m eSyati.will.go/come + tadA.then udeSyati.will.arise te.they.you sphAra.expanding.A: dRzya.percept/object.anta.end.A bodha.realizing/awaking\blossoming.tA.ness svayam.oneself/itself

आतिवाहिकता.ज्ञानम् स्थितिम् एष्यति शाश्वतीम् ।

AtivAhikatA.jJAnam sthitim eSyati zAzvatIm |

यदा तदा ह्य् असंकल्पान् लोकान् द्रक्ष्यसि पावनान् ॥३।२२।१२॥

yadA tadA hi_a.saMkalpAn lokAn drakSyasi pAvanAn ||3|22|12||

Âtivâhika.Traveler.tA.ness.jJAna.Wisdom/Knowledge.m . sthiti.state/situation.m . eSyati.will.be.going to zAzvata.constant/eternal.Im..f.. yadA.when/where = tadA.then/there. hi.for/since . thm a.non/without.saMkalpa.Concepts.An – loka.people/worlds.An –

drakSyasi.you.will.see/perceive/notice them pavana.winds/purification.An x

when you go to the eternal AtivAhika.Wisdom State

then indeed you will see nonConceptual worlds of purity

*vwv.768/8. When the cognizance of this subtlety (of the mind) will attain to a perpetual state (or permanence), then indeed you will see (or discover) the thought.free worlds which are pure (or holy).

*vlm.12. And when spiritual knowledge gains a firm footing in your mind, you will then behold the hallowed scenes of the other world more than your expectation.

वासना तान् एव तस्मात् कुरु यत्नम् अ.निन्दिते ।

vAsanA.tAn eva tasmAt kuru yatnam a.nindite |

तस्मिन् प्रौढिम् उपायाते जीवन्.मुक्तो भविष्यसि ॥३।२२।१३॥

tasmin prauDhim upAyAte jIvan.mukta:_bhaviSyasi ||3|22|13||

vAsanA.tAn . cf. vAsanA.tat .

eva tasmAt .

kuru yatnam a.nindite +

tasmin prauDhim upAyAte .

jIvan.mukta:_bhaviSyasi . you'll become someone Living.Free

as for the vAsanAs, dear lady

you work hard at thinning them,

when

this work comes to fruition

then

you'll become someone Living.Free

*vlm.13. Therefore O blameless lady! try your utmost to deaden your desires, and when you have gained sufficient strength in that practice, know yourself to be liberated in this life.

यावन् न पूरितस् त्व् एष शीतलो बोध.चन्द्रमाः ।

yAvat_na pUrita:_tu_eSa: zItala:_bodha.candramA: |

तावद् देहम् अवस्थाप्य लोकान्तरम् अवेक्ष्यताम् ॥३।२२।१४॥

tAvat_deham avasthApya loka.antaram avekSyatAm ||3|22|14||

yAvat_na pUrita:_tu_eSa . zItala:_bodha.candramA: + tAvat_deham avasthApya

loka.antaram avekSyatAm

but

insofar as the cooling moon of Realization is not full,

you must leave this body behind, while viewing other worlds

*vlm.14. Until the moon of your intellectual knowledge, comes to shine forth fully with her cooling beams, so long you shall have to leave this body of yours here, in order to have a view of the other world.

मांस.देहो माम्स.देहेन एव संश्लेषम् एष्यति ।

mAMsa.deha:_mAmsa.dehena_eva saMzleSam eSyati |

न तु चित्त.शरीरेण व्यवहारेषु कर्मसु ॥३।२२।१५॥

na tu citta.zarIreNa vyavahAreSu karmasu ||3|22|15||

mAMsa.deha: . the meat.body – with a mAmsa.dehena . a meat.body . eva.very/only – saMzleSa.contact/embrace.m eSyati.will.be.go/coming. | na.is.not. tu.tho citta.Affective/mind.zarIra.body.eNa – in its vyavahAra.worldly/ordinary.eSu karma.work/actions.su

indeed

can con*nect with another meat.body

in all its activities and works

but not with the Affective chitta.body

...

*vlm.15. This fleshy body of yours, can have no tangible connection with one which is without flesh; nor can the intellectual body (lingadeha), perform any action of the corporeal system.

*saMzleSa m. . junction, union, connection…— y1.019.014

* mAMsa.deha: . the meat.body – with a mAmsa.dehena . a meat.body . eva.very/only –saMzleSa.contact/embrace.m eSyati.will.be.go/coming. | na.is.not. tu.tho citta.Affective/mind.zarIra.body.eNa – in its vyavahAra.worldly/ordinary.eSu karma.work/actions.su

यथा.अनुभवम् एव एतद् यथास्थितम् उदाहृतम् ।

yathA.anubhavam eva_etat_yathAsthitam udAhRtam |

आ=बाल.सिद्ध+संसिद्धम् न नाम वर.शापवत् ॥३।२२।१६॥

A=bAla.siddha+saMsiddham na nAma vara.zApavat ||3|22|16||

yathA.anubhavam eva_etat . yathAsthitam udAhRtam + A=bAla.siddha+saMsiddham x

na nAma vara.zApavat

...

which is just "as.if.experience",

describing the "as.is"

which is familiar to boys and siddhas

it's neither a boon nor a curse

*vlm.16. I have told you all this according to my best knowledge, and the state of things as they are: and my sayings are known even to boys, to be as efficacious as the curse or blessing of a deity.

#saMsiddha saM.siddha adj. thoroughly accomplished • attained, won … perfection • perfect state… • 'natural state or quality'. y2008.005 ..016.022

अवबोध.घन.अभ्यासाद् देहस्य अस्य एव जायते ।

avabodha.ghana.abhyAsAt_dehasya_asya_eva jAyate |

संसार.वासना.कार्श्ये नूनम् चित्त.शरीरता ॥३।२२।१७॥

saMsAra.vAsanA.kArzye nUnam citta.zarIratA ||3|22|17||

this gross body

arises from the practice of realization.thickening,

but

by thinning of the vAsanA.s that samsAra brings,

the chitta.body arises

from/thru avabodha.awakening/instruction.ghana.thick/cloud.abhyAsa.Practice.At x

deha.body.sya_asya.his/its eva.very/only . jAyate.is.born/arising.

Samsâra.Convolution.vAsanA.Vâsanâ.conditioning.kArzya.thinness/emaciation.e x

nUnam.finally/now citta.Affective/mind.zarIra.body.tA.ness

*vwv.783/17. On account of the deep (or uninterrupted) practice of knowledge (or pure awareness), there certainly arises for this very body, the state of (the subtle) mind.body, on (attaining) the thinness of worldly desires.

*vlm.17. It is the habitual reliance of men in their gross bodies, and their fond attachment to them, that bind their souls down, and bring them back to the earth; while the weakening pf earthly desires serve to clothe them with spiritual bodies.

DC by practice of deepening knowledge, of this body, citta.bodyness is born therefore in disappearing vasanas of samsara.

*AS. By deep practice of understanding, when the desires are reduced, soon the same (ordinary) body acquires the properties of a spiritual body (citta.zarIratA jAyate).

* from/thru avabodha.awakening/instruction.ghana.thick/cloud.abhyAsa.Practice.At * deha.body.sya_asya.his/its eva.very/only . jAyate.is.born/arising. Samsâra.Convolution.vAsanA.Vâsanâ.conditioning.kArzya.thinness/emaciation.e . nUnam.finally/now citta.Affective/mind.zarIra.body.tA.ness.

उदेष्यन्ती च सा एव अत्र केनचिन् न उपलक्ष्यते ।

udeSyantI ca sA_eva_atra kenacit_na* upalakSyate |

केवलम् तु जनैर् देहो म्रियमाणो ऽवलोक्यते ॥३।२२।१८॥

kevalam tu janai:_deha:_mriyamANa:_avalokyate ||3|22|18||

and that that will happen even here is not recognized by anyone,

for everyone believes that the body is seen to die

udeSyantI ca sA_eva_atra . kena.cit_na* upalakSyate + kevalam tu janai:_deha: .

mriyamANa:_avalokyate

*AS. That (sA) arising (udeSyantI) spiritual body, though arising right here (atra eva) is not observed by anyone( kena cinnopalakSyate) , but only the dying body is seen by the people.

*vlm.18. No body believes in his having a spiritual body here even at his death bed; but every one thinks the dying man to be dead with his body for ever.

देहस् त्व् अयम् न म्रियते न च जीवति किम् च ते ।

deha:_tu_ayam na mriyate na ca jIvati kim ca te |

के किल स्वप्न.संकल्प.भ्रान्तौ मरण.जीविते ॥३।२२।१९॥

ke kila svapna.saMkalpa.bhrAntau maraNa.jIvite ||3|22|19||

nor

does it live anyhow for you

for where can there be death and life in a dream.concept.illusion*

deha:_tu_ayam na mriyate . but this body does not die .

na ca jIvati kim ca te + ke kila . svapna.saMkalpa.bhrAntau maraNa.jIvite

*vlm.p.19 This body however, neither dies nor is it alive at anytime. Both life and death, in all respects, are mere appearances of aerial dreams and desires.

* Wherever possible, I retain the compound words of YV, but clarify them with a set of hyphens, which operate progressively in this order: { . . = + }. Note that "dream.concept.illusion" could also be written "dream.concept=illusion", the illusion that is conceived in dream.

जीवितम् मरणम् च एव संकल्प.पुरुषे यथा ।

jIvitam maraNam ca_eva saMkalpa.puruSe yathA |

अ.सत्यम् एव भात्य् एवम् तस्मिन् पुत्रि शरीरके ॥३।२२।२०॥

a.satyam eva bhAti_evam tasmin putri zarIrake ||3|22|20||

living as well as dying are only for a Concept.person*

it is the unSuch as.if That,

as a puppet seems to be somebody real

jIvitam maraNam ca_eva . saMkalpa.puruSe yathA + a.satyam eva bhAti_evam

tasmin putri zarIrake

*vlm.p.20 The life and death of beings here below are as false as the appearances and disappearance of people in imagination, or dolls in play or puppet shows.

* saMkalpa.puruSa *vlm. ... people in imagination, or dolls in play or puppet shows.

*DC. life and death are only notions in a person, unreal, but seem to appear in body, oh child! AS. Just as in an imagined person, both life and death are both untrue, thus they are experienced in a body, oh child!

*vlm.20. The life and death of beings here below, are as false as the appearances and disappearance of persons in imagination, (or a man in the moon), or of dolls in play or puppet shows.

#zarIrakam . a small or tiny body; a wretched body; zarIrikA f. the body; m. the soul

Liilâ said—

तद् एतद् उपदिष्टम् मे ज्ञानम् देवि त्वया अमलम् ।

tat_etat_upadiSTam me jJAnam devi tvayA_amalam |

यस्मिन् श्रुति.गते शान्तिम् एति दृश्य.विषूचिका ॥३।२२।२१॥

yasmin zruti.gate zAntim eti dRzya.viSUcikA ||3|22|21||

tat_etat_upadiSTam me . this that has been taught to me .

jJAnam devi tvayA_amalam . the Wisdom, Goddess, tot by you is pure

yasmin.in.which/wherein . zruti.gate . when heard . zAntim eti . to peace comes . dRzya.viSUcikA . the percept.plague

*vlm.p.21 Liilâ said, "O goddess, the pure knowledge that you have given me has fallen on my ears acts like a healing balm to the pain caused by phenomena.

* tat_etat_upadiSTam me . this that has been taught to me . jJAnam devi tvayA_amalam . the Wisdom, Goddess, tot by you is pure yasmin.in.which/wherein . zruti.gate . when heard . zAntim eti . to peace comes . dRzya.viSUcikA . the percept.plague

अत्र उपकुरु मे ब्रूहि को ऽभ्यासः कीदृशो ऽथवा ।

atra* upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA |

स कथम् पोषम् आयाति पुष्टे तस्मिन् च किम् भवेत् ॥३।२२।२२॥

sa: katham poSam AyAti puSTe tasmin ca kim bhavet ||3|22|22||

but now help me again, tell me this

what is this abhyAsa.practice,

how does it come to perfection,

and when it is perfected, what happens then

atra* upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA + sa* katham poSam AyAti puSTe tasmin ca kim bhavet

*vlm.p.22 Now tell me the name and nature of the practice for spiritualization. How it is to be perfected and what is the end of such perfection?"

The Goddess said—

यद् येन क्रियते किम्चिद् येन येन यदा यदा ।

yat_yena kriyate kimcit_yena yena yadA yadA |

विना अभ्यासेन तत्र इह सिद्धिम् एति कदाचन ॥३।२२।२३॥

vinA_abhyAsena tatra_iha siddhim eti kadAcana ||3|22|23||

yat_yena kriyate kim.cit . what whereby is done anything . yena yena . whyever .

yadA yadA . whenever . vinA_abhyAsena . without Practice . tatra.there/aboutThat. iha.here.in.this.world. siddhim eti – comes.to success/attainment . kadA.cana . ¿however?

*vlm. Whatever a man attempts to do here at anytime, he can hardly ever complete it without painful practice to the utmost of his power.

*AS. Whatever is undertaken by anyone and at whatever time, without repeated practice (abhyAsena vinA) it never succeeds here.

*vlm.23. The goddess replied:.Whatever a man attempts to do here at any time, he can hardly ever effect its completion, without his painful practice of it to the utmost of his power.

*sv.23.23 By the persistent practice (abhyAsa) egotism is quieted. Then you will naturally rest in your consciousness; and the perceived universe heads towards the vanishing point. What is called practice?

* yat_yena kriyate kim.cit . what whereby is done anything . yena yena . whyever . yadA yadA . whenever . vinA_abhyAsena . without Practice . tatra.there/aboutThat. iha.here.in.this.world. siddhim eti – comes.to success/attainment . kadA.cana . ¿however?

तच्.चिन्तनम् तत्.कथनम् अन्योन्यम् तत्.प्रबोधनम् ।

tat.cintanam tat.kathanam anyonyam tat.prabodhanam |

एतद्.एक.परत्वम् च तद्.अभ्यासम् विदुर् बुधाः ॥३।२२।२४॥

etat.eka.paratvam ca tat.abhyAsam vidu:_budhA: ||3|22|24||

contemplating That,

discussing That with one another,

awakening to That,

leads unto This.One.Surpassingness that the wise know as

tad.abhyAsa,

That.Practice

tat.that.cintana.thinking/consideration.m tat.that.kathana.telling/narration.m anyonya.mutual/either.other.m tat.that.prabodhana.awaking/arousing.m | etat.this.eka.one.para.other/high.tva.ity.m ca.and.too. tat.abhyAsa.m vidu: the budha.wise/learned ones.A: know

*sv.24 Thinking of that alone, speaking of that, conversing of that with one another, utter dedication to that one alone this is called abhyAsa or practice by the wise.

*AS. Thinking of it, talking of it, enlightening each other about it and being dedicated to it as "the one thing to do", this is what the wise call a study!

*vlm.24. Practice is said by the wise, to consist in the conference of the same thing with one another, in understanding it thoroughly, and in devoting one_as self solely to his object.

*vlm.p.24 The wise say that practice consists in the association of one thing with another, in understanding it thoroughly, and in devoting oneself solely to his object.

*sv.24 Thinking of that alone, speaking of that, conversing of that with one another, utter dedication to that one alone this is called abhyAsa or practice by the wise.

*vwv.1781.24 Wise men consider thinking of That, describing That, instructing one another about That and sole devotion to This alone, as Practice.

#cintana n. [contemplating], thinking, … reflecting upon; … consideration

#prabodha pra.bodha m. awaking (from sleep or ignorance) … #prabodhana adj. awaking, arousing; …; n. waking, awaking; awakening, arousing; knowledge, understanding, comprehension; enlightening, instructing

ये विरक्ता महात्मानो भोग.भावन.तानवम् ।

ye viraktA:_mahAtmAna:_bhoga.bhAvana.tAnavam |

भावयन्त्य् अभवाय अन्तर् भव्या भुवि जयन्ति ते ॥३।२२।२५॥

bhAvayanti_abhavAya_antar bhavyA: bhuvi jayanti te ||3|22|25||

the great.souled mahAtmas are dispassionate

they thin their feeling for pleasure,

they imagine it unto nonbeing in their inner.person on earth

they are Conquerors

ye viraktA:_mahAtmAna: . those who are mahAtmas .

bhoga.bhAvana.tAnavam + bhAvayanti x

abhavAya_antar.bhavyA bhuvi jayanti te x

*vlm. Great souls become successful in this world who are disgusted with the world and are moderate in their enjoyments and desires. They do not think about seeking what they lack.

*sv.25.26 When one_as intellect is filled with beauty and bliss, when one_as vision is broad, when passion for sensual enjoyment is absent in one that is practice.

*DC. .these dispassionate great minds who come to exhauste pleasure.existence existing beyond non.existence, they win the earth.

*AS. Those great dispassionate souls (antarbhavyA: viraktA: mahAtmAnaH) who (ye) manifest (bhAvayanti) the reduction of feelings of enjoyment (bhoga.bhAvana.tAnavam) resulting in no further incarnations (abhavAya ), they are the victors (jayanti te) , here in this world (bhuvi).

*vlm.25. And those great souls become successful in this world, who are disgusted with the world, and are moderate in their enjoyments and desires, and do not think on the attainment of what they are in want of.

#bhavya —adj.. being, existing, present; to be about to be or become, future …; what ought to be, fit, right, good, excellent; pleasant; gracious, favourable (= prasanna); auspicious, fortunate; righteous, pious; true; … n. that which is or exists (= <yad bhavati>); being, existing, the being present; future time (see <bhavad.bhUtabhavya>); fruit, result, reward, (esp.) good result, prosperity….

#bhAvana a.I causing to be, effecting, … • imagining, fancying • teaching • m. a creator, producer, efficient • bhAvanA, bhAvanam . f/n. the act of producing or effecting • forming in the mind, conception, apprehension, imagination...

उदित.उदार्य.सौन्दर्य.वैराग्य.रस.रञ्जिता ।

udita.udArya.saundarya.vairAgya.rasa.raJjitA |

आनन्द.स्पन्दिनी येषाम् मतिस् ते ऽभ्यासिनः परे ॥३।२२।२६॥

Ananda.spandinI yeSAm mati:_te_abhyAsina: pare ||3|22|26||

udita.udArya.saundarya=vairAgya.rasa.raJjitA + Ananda.spandinI yeSAm . mati:_te_abhyAsina: pare x

their passions have arisen into dispassionate beauty,

whose minds pulse with their Happiness,

the abhyAsI Practicers of the Supreme

ऋ #R .> दॄ #dRR .> #udara .> #udArya. noble.hearted. .> #audAryam . generosity , nobility, magnanimity MBh. R. Das3. &c. ; liberality, KSS. ; noble style Sa1h.

*vlm.26. And those great minds are said to be best trained, which are graced with liberal views, and are delighted with the relish o£ unconcernedness with the world, and enraptured with the streams of heavenly felicity.

*sv.26.26 When one_as intellect is filled with beauty and bliss, when one_as vision is broad, when passion for sensual enjoyment is absent in one that is practice.

*vwv.1782/26 They are the highest ones with pracice, whose heart, coloured by the feeling of indifference to the world and the beauty of generosity that are born, is flowing with joy.

#raJjita adj. coloured, dyed, painted, tinted mbh.; illumined bhp.; Affected, moved, charmed, delighted y1.018.019

#spandin adj. quivering, throbbing, pulsating, tremulous

अत्यन्ताभाव.सम्पत्तौ ज्ञातृ.ज्ञेयस्य वस्तुनः ।

atyantAbhAva.sampattau jJAtR.jJeyasya vastuna: |

युक्त्या शास्त्रैर् यतन्ते ये ते ब्रह्म.अभ्यासिनः स्थिताः ॥३।२२।२७॥

yuktyA zAstrai:_yatante ye te brahma.abhyAsina: sthitA: ||3|22|27||

when there is a befalling of boundless unbecoming

for the knower

of what is knowable,

who has striven through reason and zAstra study,

he is ranked as a brahma.abhyAsI, a Practicer of the Immensity

atyantAbhAva.sampattau

jJAtR.jJeyasya vastuna: + yuktyA zAstrai:_yatante

brahma.abhyAsina: sthitA: x

*vwv.1810/3.22.17 & vwv.1783.27 They are the ones having the practice for the realization of Brahman, who strive, through reasoning and the scriptures, for the accomplishment of the complete absence of the entity (constituting) the knower and the known.

*vlm.27. Again they are called the best practised in divine knowledge, who are employed in preaching the absolute negation of the knower and knowables in this world, by the light of reasoning and Sástras.

*sv.27 When one is firmly established in the conviction that this universe has never even been created, and therefore it does not exist as such,

सर्ग.आदाव् एव न उत्पन्नम् दृश्यम् न अस्त्य् एव तत् सदा ।

sarga.Adau_eva na* utpannam dRzyam na_asti_eva tat sadA |

इदम् जगद् अहम् चेति बोध.अभ्यास उदाहृतः ॥३।२२।२८॥

idam jagat_aham ca_iti bodha.abhyAsa: udAhRta: ||3|22|28||

sarga.Adau_eva na* utpannam

dRzyam na_asti_eva tat sadA |

idam jagat_aham ca iti . this "world" and "I" . bodha.abhyAsa* udAhRta: . is termed the Practice of Realization

"Creation and the like are not at all produced:

the dRzya Percepts that we call 'this world' and 'I', are never That":

this is called bodha.abhyAsa, the Realization Practice

*sv. ...when thoughts like "This is world, this I am" do not arise at all in one that is

abhyAsa or practice.

*vwv.1811/3.22.28. "The visible world was not born even at the beginning of creation. Therefore, this world and I (or the ego) just do not exist at all times." Thus, the practice of knowledge is declared.

*vlm.28. Also the knowledge, that there was nothing produced in the beginning, and that nothing which is visible, as this world or one_as self, is true at any time, is called to be practical knowledge by some.

*sv.28 and when thoughts like "This is world, this I am" do not arise at all in one that is abhyAsa or practice.

दृश्य.अ.सम्भव.बोधेन राग.द्वेष.आदि.तानवे ।

dRzya.a.sambhava.bodhena rAga.dveSa.Adi.tAnave |

रतिर् बल.उदिता या असौ ब्रह्म.अभ्यास उदाहृतः ॥३।२२।२९॥

rati:_bala.uditA yA_asau brahma.abhyAsa* udAhRta: ||3|22|29||

dRzya.a.sambhava.bodhena . rAga.dveSa.Adi.tAnave + rati:_bala.uditA yA_asau

brahma.abhyAsa* udAhRta:

when realizing the unbecoming of percepts,

with the weakening of passion,

feelings of hatred, and the like,

then

the powerful delight which is arisen is declared to be

brahma.abhyAsa, the Immensity Practice

*vlm. ... understanding of the non.existence of the visible world and the subsidence of passions.

*vlm.29. The strong tendency of the soul towards the spirit of God, which results from a knowledge of the nihility of visibles, and subsidence of the passions, is said to be the effect of the practice of Yoga.

*sv.29.32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will.force is austerity, not wisdom.

*jd. dRzya.asambhava.bodhena . by the Percept.unbecoming.realization With the realization that there is no Becoming in a Percept rAga.dveSa.Adi.tAnave . when there is weakening of passion, hatred, and the like ratir bala.uditA yA . the delight which is powerfully arisen—asau brahmA.abhyAsa udAhRta: this is declared to be Brahman.abhyAsa.

दृश्य.असम्भव.बोधेन विना द्वेष.आदि.तानवम् ।

dRzya.a.sambhava.bodhena vinA dveSa.Adi.tAnavam |

तप इत्य् उच्यते तस्मान् न ज्ञानम् तच् च दुःख.तत् ॥३।२२।३०॥

tapa* iti_ucyate tasmAt_na jJAnam tat_ca du:kha.tat ||3|22|30||

without the unbecoming of percepts,

the weakening of feelings of hatred and the like is called

'tapas Asceticism'.

It is not That.Wisdom,

but That.misery

dRzya.a.sambhava.bodhena vinA dveSa.Adi.tAnavam + tapa_iti_ucyate tasmAt_na jJAnam tat_ca du:kha.tat

*vlm.30 But mere knowledge of the nonexistence of the world, without subduing passions, is known as knowledge without practice, and is of no value to its possessor.

*DC. Removal of raga.dvesha etc without understanding of non.existence of visible is called tapas, not wisdom, and it gives misery. AS. I agree with the sense, except for the last wording. after the word tapas in your translation, I will finish thus: hence (tasmAt) it is not true knowledge (tat na jJnAm) and (ca) it only extends misery (duHkha+tat) .

*vlm.30. But mere knowledge of the inexistence of the world, without subduing the passions, is known as knowledge without practice, and is of no good to its possessor.

*sv.30.32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will.force is austerity, not wisdom.

दृश्य.असम्भव.बोधो हि ज्ञानम् ज्ञेयम् च कथ्यते ।

dRzya.asambhava.bodha:_hi jJAnam jJeyam ca kathyate |

तद्.अभ्यासेन निर्वाणम् इत्य् अभ्यासो मोह.उदय: ॥३।२२।३१॥

tat.abhyAsena nirvANam iti_abhyAsa:_moha.udaya: ||3|22|31||

such extreme Practice is a source of delusion;

but the realization of the unbecoming of Percepts

is knowledge that should be known

by means of That.Practice comes nirvANa

dRzya.asambhava.bodha:_hi jJAnam jJeyam ca kathyate + tad.abhyAsena nirvANam iti_abhyAsa:_moha.udaya:

*vwv.1812/3.22.31. The perception of the absence of the visible world is indeed declared as knowledge as well as the Reality to be known. Final liberation (arises) by its practoice. Thus, the practice is great elevation.

*vlm.31. Consciousness of the inexistence of the visible world, constitutes the true knowledge of the knowable. This habitude of the mind is called the practice of Yoga, and leads one to his final extinction.nirvána.

*sv.31.32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will.force is austerity, not wisdom.

भव.बहुल.निशानि.तान्त.निद्रा

bhava.bahula.nizAni.tAnta.nidrA

सतत.विवेक.विबोध.वारिसेकैः ।

satata.viveka.vibodha.vArisekai: |

प्रगलति हिम.शीतलैर् अशेषा

pragalati hima.zItalai:_azeSA

शरदि महा.मिहिका इव चेतसि इति ॥३।२२।३२॥

zaradi mahA.mihikA_iva cetasi_iti ||3|22|32||

what had once been an endless night of sleep

is now flooded with fully discerning intelligence,

as cooling as melting snow.

as in the autumn frost so also is the coolness in the feeling Affectivity

bhava.bahula.nizAni.tAnta.nidrA

satata.viveka.vibodha.vArisekai: |

pragalati hima.zItalai:_azeSA

zaradi mahA.mihikA_iva cetasi_iti

*DC. As coldness of winter snow blows away completely great autumn fogs,

so floods of complete viveka and wisdom remove in mind great darkness (of ignorance) and delusions of sleep. AS. I agree with your meaning, except details of the sleep are not included.

*vlm.32. The mind thus prepared by practice of Yoga, awakens the intelligence which lay dormant in the dark night of this world, and which now sheds its cooling showers of reason, like dew drops in the frosty night of autumn.

*sv.32.32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will.force is austerity, not wisdom.

#bhava m. (>bhU) coming into existence, birth, production, origin (= bhAva • comp., with f. A = arising or produced from, being in, relating to) YAjJ. • becoming, turning into (comp.) • being, state of being, existence, life (= sat.tA ) ŚArGgP. (cf. bhavântara) • worldly existence, the world (= saMsAra ) … y1.026.022, .029 #abhava [from a not + bhava being from the verbal root bhu to be, become] abhava Nonbeing, destruction, end of the world. See also abhAva; bhava. Theo. Encyc.

#vibodha vi.bodha m. awaking • perception, intelligence • (in dram.) the unfolding of the faculties in carrying out an object …

#seka m. >sic pouring out, emission, effusion (as of the seminal fluid; also "the fluid itself")… y2017.011 #Aseka wetting, sprinkling, watering mbh. y2013.063

#pragal pragal pragalati to fall.off, drip down pragalayati to cause to fall or drip

Vâlmìki of the Anthill said—

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

iti_uktavati_atha munau divasa:_jagAma

सायंतनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina:_jagAma |

स्नातुम् सभा कृत.नमस्करणा जगाम

snAtum sabhA kRta.namaskaraNA jagAma

श्यामाक्षये रवि.करैर् च सहाजगाम ॥३।२२।३३॥

zyAmAkSaye ravi.karai:_ca sahAjagAma ||3|22|33||

when the Muni had spoken these words

the day departed

—

to the evening ritual

the setting sun departed

—

paying their honors

to the sacred bath the people departed

until

in dwindling darkness

the rays of the sun gathered together again

iti_uktavati_atha munau divasa:_jagAma - sAyaMtanAya vidhaye_astamina:_jagAma + snAtum sabhA kRta-namaskaraNA jagAma - zyAmAkSaye ravi-karai:_ca sahAjagAma

*vlm.33. As the sage was sermonizing in this manner, the day departed as to its evening service, and led the assembled train to their evening ablutions. They met again with their mutual

greetings at the rising beams of the sun after the darkness of night was dispelled.

*sv.33 (At this stage, evening set in: and the court dispersed. Early next morning the court assembled, and Vasistha continued his discourse.)

oॐm

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

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FM3023 SPACE JOURNEY 1.MY08 .z16

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FM.3.1-FM.3.49...

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+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

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Jiva Das

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May 7, 2021, 2:25:02 PM5/7/21

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FM3022 WAKING AND DREAM 1.MY06-07 .z33

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FM.3.1-FM.3.49...

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FM.3.22

WAKING AND DREAM &C.

THE GODDESS said—

यथा स्वप्न.परि.ज्ञानात् स्वप्न.देहो न वास्तवः ।

yathA svapna.pari.jJAnAt svapna.deha:_na vAstava: |

अनुभूतो ऽप्य् अयम् तद्वद् वासना.तानवाद् असन् ॥३।२२।१॥

anubhUta:_api_ayam tadvat_vAsanA.tAnavAt_asan ||3|22|1||

we see from our dream.impression that the dream.body is unreal

altho experienced

this gross body likewise appears to be,

from the lack of the thinning of our vAsanA Conditioning

vAsanA.Imprint .tAnava.thinness/spreading.At asan not.being

vAstava.substantial

anubhUta.experienced

tadvat.like.that

tAnava.thinness/spreading

but

which is just "as.if.experience",

LÎLÂ said—

तद् एतद् उपदिष्टम् मे ज्ञानम् देवि त्वया अमलम् ।

tat_etat_upadiSTam me jJAnam devi tvayA_amalam |

यस्मिन् श्रुति.गते शान्तिम् एति दृश्य.विषूचिका ॥३।२२।२१॥

yasmin zruti.gate zAntim eti dRzya.viSUcikA ||3|22|21||

tat_etat_upadiSTam me . this that has been taught to me .

jJAnam devi tvayA_amalam . the Wisdom, Goddess, tot by you is pure

yasmin.in.which/wherein . zruti.gate . when heard . zAntim eti . to peace comes . dRzya.viSUcikA . the percept.plague

*vlm.p.21 Liilâ said, "O goddess, the pure knowledge that you have given me has fallen on my ears acts like a healing balm to the pain caused by phenomena.

अत्र उपकुरु मे ब्रूहि को ऽभ्यासः कीदृशो ऽथवा ।

atra* upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA |

स कथम् पोषम् आयाति पुष्टे तस्मिन् च किम् भवेत् ॥३।२२।२२॥

sa: katham poSam AyAti puSTe tasmin ca kim bhavet ||3|22|22||

but now help me again, tell me this

what is this abhyAsa.practice,

how does it come to perfection,

and when it is perfected, what happens then

atra* upakuru me brUhi ka:_abhyAsa: kIdRza:_athavA + sa* katham poSam AyAti puSTe tasmin ca kim bhavet

*vlm.p.22 Now tell me the name and nature of the practice for spiritualization. How it is to be perfected and what is the end of such perfection?"

THE GODDESS said—

The great.souled Mahâtmas are dispassionate

they thin their feeling for pleasure,

they imagine it unto nonbeing in their inner.person on earth

they are Conquerors

ye viraktA:_mahAtmAna: . those who are mahAtmas .

bhoga.bhAvana.tAnavam + bhAvayanti x

abhavAya_antar.bhavyA bhuvi jayanti te

*vlm. Great souls become successful in this world who are disgusted with the world and are moderate in their enjoyments and desires. They do not think about seeking what they lack.

*sv.25.26 When one_as intellect is filled with beauty and bliss, when one_as vision is broad, when passion for sensual enjoyment is absent in one that is practice.

*DC. .these dispassionate great minds who come to exhauste pleasure.existence existing beyond non.existence, they win the earth.

उदित.उदार्य.सौन्दर्य.वैराग्य.रस.रञ्जिता ।

udita.udArya.saundarya.vairAgya.rasa.raJjitA |

आनन्द.स्पन्दिनी येषाम् मतिस् ते ऽभ्यासिनः परे ॥३।२२।२६॥

Ananda.spandinI yeSAm mati:_te_abhyAsina: pare ||3|22|26||

their passions have arisen into dispassionate beauty,

whose minds pulse with their Happiness,

the abhyAsI Practicers of the Supreme

udita.udArya.saundarya=vairAgya.rasa.raJjitA + Ananda.spandinI yeSAm . mati:_te_abhyAsina: pare

ऋ #R .> दॄ #dRR .> #udara .> #udArya. noble.hearted. .> #audAryam . generosity , nobility, magnanimity MBh. R. Das3. &c. ; liberality, KSS. ; noble style Sa1h.

*sv.26.26 When one_as intellect is filled with beauty and bliss, when one_as vision is broad, when passion for sensual enjoyment is absent in one that is practice.

*vwv.1782/26 They are the highest ones with pracice, whose heart, coloured by the feeling of indifference to the world and the beauty of generosity that are born, is flowing with joy.

#raJjita adj. coloured, dyed, painted, tinted mbh.; illumined bhp.; Affected, moved, charmed, delighted y1.018.019

#spandin adj. quivering, throbbing, pulsating, tremulous

अत्यन्ताभाव.सम्पत्तौ ज्ञातृ.ज्ञेयस्य वस्तुनः ।

atyantAbhAva.sampattau jJAtR.jJeyasya vastuna: |

युक्त्या शास्त्रैर् यतन्ते ये ते ब्रह्म.अभ्यासिनः स्थिताः ॥३।२२।२७॥

yuktyA zAstrai:_yatante ye te brahma.abhyAsina: sthitA: ||3|22|27||

when there is a befalling of boundless unbecoming

for the knower

of what is knowable,

who has striven through reason and zAstra study,

he is ranked as a brahma.abhyAsI, a Practicer of the Immensity

atyantAbhAva.sampattau

jJAtR.jJeyasya vastuna: + yuktyA zAstrai:_yatante

brahma.abhyAsina: sthitA:

when realizing the unbecoming of percepts,

bhava.bahula.nizAni.tAnta.nidrA by/with the

satata.viveka.vibodha.vAri.seka.s.i: |

pragal<.ati by/with the hima.zItala.s.i: azeSa.a

whin the zarad.i mahA.mihika.a iva cetas.i iti

*DC. As coldness of winter snow blows away completely great autumn fogs,

so floods of complete viveka and wisdom remove in mind great darkness (of ignorance) and delusions of sleep. AS. I agree with your meaning, except details of the sleep are not included.

*sv.32.32. It is then that attraction and repulsion do not arise; the overcoming of attraction and repulsion by the use of will.force is austerity, not wisdom.

#bhava m. (>bhU) coming into existence, birth, production, origin (= bhAva • comp., with f. A = arising or produced from, being in, relating to) YAjJ. • becoming, turning into (comp.) • being, state of being, existence, life (= sat.tA ) ŚArGgP. (cf. bhavântara) • worldly existence, the world (= saMsAra ) … y1.026.022, .029 #abhava [from a not + bhava being from the verbal root bhu to be, become] abhava Nonbeing, destruction, end of the world. See also abhAva; bhava. Theo. Encyc.

#vibodha vi.bodha m. awaking • perception, intelligence • (in dram.) the unfolding of the faculties in carrying out an object …

#seka m. >sic pouring out, emission, effusion (as of the seminal fluid; also "the fluid itself")… y2017.011 #Aseka wetting, sprinkling, watering mbh. y2013.063

#pragal pragal pragalati to fall.off, drip down pragalayati to cause to fall or drip

VÂLMÌKI OF THE ANTHILL said—

next Canto

FM3023

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DN3022 WAKING AND DREAM 1.my06-07

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

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