fm3057 1.jl16-17 An Inquiry into Dream .z55

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Jul 17, 2019, 8:20:58 PM7/17/19

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DAILY READINGS th 18 July, 2019

fm6013 2.jl18 TWO YOGAS .z13

https://www.dropbox.com/s/jpcimhbz84exd7p/fm6013%202.jl18%20TWO%20YOGAS%20.z13.docx?dl=0

fm7111 3.jl17..18 Fourfold Force .z49

https://www.dropbox.com/s/3l9kvz9t8qye6o7/fm7111%203.jl17..18%20Fourfold%20Force%20.z49.docx?dl=0

fm3058 1.jl18-19 REVIVAL .z53

https://www.dropbox.com/s/nctgfxvbgk1ecz6/fm3058%201.jl18-19%20REVIVAL%20.z53.docx?dl=0

fm3057 1.jl16-17 An Inquiry into Dream .z55

https://www.dropbox.com/s/ge9jyxdxanlao6s/fm3057%201.jl16-17%20An%20Inquiry%20into%20Dream%20.z55.docx?dl=0

oॐm

An Inquiry into Dream

Vasishtha continued—

3.57.1-03

ततो ददृशतुस् तत्र शव-शय्या.एक-पार्श्वगाम् ।

tata:_dadRzatu:_tatra zava-zayyA.eka-pArzvagAm |

लीलाम् विदूरथस्य_अग्रे मृताम् ते प्रथम.आगताम् ॥३।५७।१॥

lIlAm vidUrathasya_agre mRtAm te prathama.AgatAm ||3|57|1||

प्राग्.वेषाम् प्राक्.समाचाराम् प्राग्.देहाम् प्राक्-स.वासनाम् ।

prAk.veSAm prAk.samAcArAm prAk.dehAm prAk.sa.vAsanAm |

प्राक्तन.आकार-सदृशीम् सर्व.रूप.अङ्ग=सुन्दरीम् ॥३।५७।२॥

prAktana.AkAra-sadRzIm sarva.rUpa.aGga=sundarIm ||3|57|2||

प्राग्.रूप.अवयव-स्पन्दाम् प्राग्.अम्बर-परिवृताम् ।

prAk.rUpa.avayava-spandAm prAk.ambara-parivRtAm |

प्राग्.भूषण-भरच्.छन्नम् केवलम् तत्र संस्थिताम् ॥३।५७।३॥

prAk.bhUSaNa-bharat.channam kevalam tatra saMsthitAm ||3|57|3||

now

they see

beside the King,

rAjA vidUratha's own dead *lIlA,

who has preceded them,

dressed as.before

—

her manner as.before

—

her body as.before

—

her ways the same as.before

—

with a figure as.before,

that is lithe in every limb

as.before

each element of her form

is spanda Vibration,

as.before

hidden under the same sky as.before

(which bears as.before a hidden ornamental moon)

fully settled

here

now

tata:_dadRzatu:_

tatra zava-zayyA.eka-pArzvagAm |

lIlAm vidUrathasya_agre

mRtAm te prathama.AgatAm

prAk.veSAm

prAk.samAcArAm

prAk.dehAm

prAk.sa.vAsanAm |

prAktana.AkAra-sadRzIm

sarva.rUpa.aGga=sundarIm

prAk.rUpa.avayava-spandAm

prAk.ambara-parivRtAm |

prAk.bhUSaNa-bharat.channam

kevalam tatra saMsthitAm

*vlm. They beheld there the younger Lílá of Vidúratha, who had arrived there after her demise, and before the death of that king. *sv.... the second Lila who was devoutly fanning the king.

*vlm. ... in her former habit and mode with the same body, and the same tone and tenor of her mind; she was also as beautiful in all her features, as in her former graceful form and figure when living. *vlm. She was the same ... with the difference that it was sitting quietly in the same place, and not moving about as before.

xx1.12.1 02 03

गृहीत-चामराम् चारु वीजयन्तीम् महीपतिम् ।

gRhIta-cAmarAm cAru vIjayantIm mahIpatim |

उद्यच् चन्द्राम् इव दिवम् भूषयन्तीम् महीतलम् ॥३।५७।४॥

udyat_candrAm iva divam bhUSayantIm mahItalam ||3|57|4||

grasping her favorite fan she waves it to honor the EarthLord

it's like the rising of the moon by day

as it hovers over Earth

gRhIta-cAmarAm cAru

vIjayantIm mahIpatim

udyat candrAm iva divam

bhUSayantIm mahItalam

*vlm.3.57.4. She kept flapping her pretty fan (chouri), over the corpse of the king; and was gracing the ground below, like the rising moon brightening the skies above.

मौनस्थाम् वाम-हस्त.स्थ-वदन.इन्दुतया नताम् ।

mauna.sthAm vAma-hasta.stha-vadana.indutayA natAm |

भूषण.अंशु-लता-पुष्पैः फुल्लाम् इव वन.स्थलीम् ॥३।५७।५॥

bhUSaNa.aMzu-latA-puSpai: phullAm iva vana.sthalIm ||3|57|5||

now

as still as

a silent muni

her chin resting* in the palm of her left hand

she sits,

her jewels like vine.flowers in the forest

mauna.sthAm

vAma-hasta.stha-vadana.indutayA natAm |

bhUSaNa.aMzu-latA-puSpai:

phullAm iva vana.sthalIm

.jd. the attentive reader will recall this

as rAma's favored pose when troubled by melancholy

in Book 1, Dispassion

कुर्वाणाम् विक्षितैर् दिक्षु मालति.उत्पल-वर्षणम् ।

kurvANAm vikSitai:_dikSu mAlati.utpala-varSaNam |

सृजन्तीम् आत्म-लावण्याद् इन्दुम् इन्दुम् नभ.उदितम् ॥३।५७।६॥

sRjantIm Atma-lAvaNyAt_indum indum nabha.uditam ||3|57|6||

casting her glances everywhere,

she rains.forth jasmines and lotuses,

she pours-out.of her moonlight.self a moon of moons into the sky

kurvANAm vikSitai:_dikSu

mAlati.utpala-varSaNam |

sRjantIm Atma-lAvaNyAt_

indum indum nabha.uditam

*vlm.3.57.6. With the glances of her beautiful eyes, she shed showers of flowers on all sides; and the brightness of her person, beamed with the beams of the etherial moon.

*AS. She made it look like showers of flowers with her glances (vIkSitaiH). From her beautiful complexions she gave rise to appearance of many moons rising in the sky.

xx04 05 06

नरपाल.आत्मनो वि xष्णो र् लक्ष्मीम् इव समागताम् ।

narapAla.Atmana:_viSNo:_lakSmIm iva samAgatAm |

उदिताम् पुष्प-सम्भाराद् इव पुष्प.आकर-श्रियम् ॥३।५७।७॥

uditAm puSpa-sambhArAt_iva puSpa.Akara-zriyam ||3|57|7||

she's like

Lakshmii approaching Vishnu as the Lord of Humankind

her face above the gathered flowers crowns the beauty of her bouquet

@ narapAla.xx-Atma.self/nature-na: of Vishnu the Pervader-o:_

lakSmI.xx-m iva.like/as.if – samAgata.xx-Am =

udita.arisen/said-Am puSpa.flower-sambhAra.possess/combining-At iva.like/as.if – puSpAkara-flowery\springtime-zriyam

*AS. ... beauty of a bouquet of flowers. She was like a boquet rising from the heap of flowers.

*vlm.3.57.7. She seemed to have approached to the lord of men, like the goddess Lakshmí, appearing before the god viShNu; and with the heaps of flowers before her, she seemed as Flora or the vernal season in person.

भर्तुर् वदनके न्यस्त-दृष्टिम् इष्ट-विचेष्टिताम् ।

bhartu:_vadanake nyasta-dRSTim iSTa-viceSTitAm |

किम्चित् प्रम्लान-वदनाम् म्लान-चन्द्राम् निशाम् इव ॥३।५७।८॥

kimcit pramlAna-vadanAm mlAna-candrAm nizAm iva ||3|57|8||

the silent face of her husband

is unperceiving,

unknowing

wistfully

she examines

his face

and her face,

fading like his,

is a second waning moon at night

*vlm.3.57.8. Her eyes were fixed on the countenance of her husband, as.if she was pondering his future well-being; and there was a melancholy like that of the waning moon, spreAt_over her face, to think of his present woeful state.

ताभ्याम् सा ललना दृष्टा तया ते तु न लक्षिते ।

tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |

यस्मात् ते सत्य-संकल्पे सा न तावत् तथा_उदिता ॥३।५७।९॥

yasmAt te satya-saMkalpe sA na tAvat tathA_uditA ||3|57|9||

and so they both can see the girl

but they are not perceived by her

because they are each.of.them conceptual realities

while she has not become so

tAbhyAm sA lalanA dRSTA

tayA te tu na lakSite |

yasmAt te satya-saMkalpe

sA na tAvat tathA_uditA

*vlm. ... because their trust was in truth, and saw everything clearly; while her views being otherwise, she could not discern their spiritual forms.

xx07 08 09

Raama said—

तस्मिन् प्रदेशे सा पूर्व-लीला संस्थाप्य देहकम् ।

tasmin pradeze sA pUrva-lIlA saMsthApya dehakam |

ध्यानेन ज्ञप्ति-सहिता गता_अभूद् इति वर्णितम् ॥१०॥

dhyAnena jJapti-sahitA gatA_abhUt_iti varNitam ||10||

tasmin pradeze sA pUrva-lIlA saMsthApya dehakam |

dhyAnena jJapti-sahitA gatA_abhUt_iti varNitam

here in the story

the waking lIlA took bodily form

by means of dhyAna Meditation

traveled in the company of the Vision

just as you have told

*vlm. ... the former Lílá hAt_repaired there in her reverie and spiritual form, by the favour of the goddess of wisdom.

किम् इदानीम् स* लीलाया देहास् तत्र न वर्णितः ।

kim idAnIm sa* lIlAyA deha:_tatra na varNita: |

किम् सम्पन्नः क्व वा यात* इति मे कथय प्रभो ॥३।५७।११॥

kim sampanna: kva vA yAta* iti me kathaya prabho ||3|57|11||

how was it with the young *lIlA

how did her body come there

this is not explained

just how it was produced,

how it went

tell me about this, lord

kim idAnIm sa* lIlAyA deha:_tatra na varNita: |

kim.sampanna:

kva vA yAta*

iti me kathaya prabho so to.me tell, Sir.

*vlm.3.57.11. How do you now describe her as having a body, which I want to know how and whence it came to her.

*sv. It was said that the first Lila hAt_temporarily left her body near the king and travelled with Sarasvati in an ethereal body: but now the first Lila's body is not mentioned at all.

Vasishtha said—

क्व_आसील् लीला-शरीरम् तत् कुतस् तस्य_अस्ति सत्यता ।

kva_AsIt_lIlA-zarIram tat kuta:_tasya_asti satyatA |

केवला भ्रान्तिर् एव_अभूज् जल-बुद्धिर् मराव्_इव ॥३।५७।१२॥

kevalA bhrAnti:_eva_abhUt_ jala-buddhi:_marAu_iva ||3|57|12||

where

is that lIlA-body ?

whence is the Suchness of That?

it is all delusion

like the notion of water in a desert

kva_AsIt_lIlA-zarIram

tat kuta:_

tasya_asti satyatA |

kevalA bhrAnti:_eva_abhUt

jala-buddhi:_marAu_iva

*vlm. What is this body of Lílá, Ramá! It is no more true than a false imagination of her gross spirit, like that of water in the mirage.

xx10 11 12

आत्मा_एव_इदम् जगत् सर्वम् कुतो देह.आदि-कल्पना ।

AtmA_eva_idam jagat sarvam kuta:_deha.Adi-kalpanA |

ब्रह्म_एव_आनन्द-रूपम् सद् यत् पश्यसि तद् एव चित् ॥३।५७।१३॥

brahma_eva_Ananda-rUpam sat_yat pazyasi tat_eva cit ||3|57|13||

Self

only

this whole world

and all our imaginings

like the body

are just the Form of Joy,

the brahman.Immensity

This Suchness is just That chit.Consciousness

AtmA_eva_idam jagat sarvam

kuta:_deha.Adi-kalpanA |

brahma_eva_Ananda-rUpam sat_

yat pazyasi tat_eva cit ||3|57|13||

vlm

यथा_एव बोधे लीला_असौ परिणाममिता क्रमात् ।

yathA_eva bodhe lIlA_asau pariNAma-mitA kramAt |

परे तथैव तस्मात् तद्* धिमवद् गलितम् वपुः ॥३।५७।१४॥

pare tathaiva tasmAt tat_*himavat_galitam vapu: ||3|57|14||

such was her Realization

lIlA,

transformed accordingly thus,

in the supreme,

was embodied as this.from.that

like melting ice

yathA.eva bodhe lIlA_asau

pariNAmamitA kramAt |

pare tathaiva tasmAt tat_

himavat_galitam vapu:

*vlm.3.57.14. The same understanding which Lílá hAt_of herself to her end, accompanied her to her future state; and the same notion of her body followed her there, though it was reduced to dust, as the ice is dissolved into water.

*sv.3.57.14 In fact, it was Lila's ignorant fancy that made it appear as.if she hAt_a physical bodi.

yathA eva bodhe As thus in realization lIlA asau this lIlA

आतिवाहिक-देहस्य कालेन_अभ्युदितो भ्रमः ।

AtivAhika-dehasya kAlena_abhyudita:_bhrama: |

आधिभौतिक-देहो ऽहम् इति रज्जु-भुजङ्ग.वत् ॥३।५७।१५*॥

Adhibhautika-deha:_aham iti rajju-bhujaGga.vat ||3|57|15*||

आतिवाहिक-देहेन दृश्यम् यद् अवलोकितम् ।

AtivAhika-dehena dRzyam yat_avalokitam |

भूम्य्.आदि नाम तस्य_एव कृतम् तच् च_आधिभौतिकम् ॥३।५७।१५॥

bhUmi.Adi nAma tasya_eva kRtam tat_ca_Adhibhautikam ||3|57|15||

the AtivAhika body

—the Traveler—

in course of time undergoes the arising of delusion

"I am this gross Adhibhautika body"

it is

delusion,

like the rope and snake!

a dRshya.Percept

—such as the "Earth" or the like—

when it is observed by the Traveler body

is only a form of That

That is made into the gross Adhibhautika

AtivAhika-dehasya v Traveler.body kAlena_ w time

abhyudita:_bhrama: arisen delusion

Adhibhautika-deha:_aham "material body I"

iti rajju-bhujaGga.vat so rope-snake-like.

AtivAhika-dehena w Traveler.body

dRzyam yat_avalokitam Percept which observed

bhUmi.Adi nAma Earth.&c namely

tasya_eva kRtam o.that indeed done

tat_ca_Adhibhautikam that also material

* The second part of verse 15 is either an alternative version of the first; or a variant reading.

*vwv.288. The delusion of the thought-body such as "I am the material body" has risen with time like the snake (falsely imagined) in the rope. + Whatever visible object is perceived by the thought-body, the name such as earth is created (or composed) for that only; and that is the material (object).

*vlm.3.57.15. The spiritual bodies also, are sometimes liable to fall into error, and think themselves as corporeal bodies, as we mistake a rope for the serpent.

* AtivAhika-dehasya v Traveler.body kAlena_ w time abhyudita:_bhrama: arisen delusion Adhibhautika-deha:_aham "material body I" iti rajju-bhujaGga.vat so rope-snake-like. AtivAhika-dehena w Traveler.body dRzyam yat_avalokitam Percept which observed bhUmi.Adi nAma Earth.&c namely tasya_eva kRtam o.that indeed done tat_ca_Adhibhautikam that also material

xx13 14 15

वास्तवेन तु रूपेण भूम्य्.आदि.आत्म.अधिभौतिकः ।

vAstavena tu rUpeNa bhUmi.Adi.Atma.adhibhautika: |

न शब्देन न च_अर्थेन सत्य.आत्मा शश-शृङ्गवत् ॥३।५७।१६॥

na zabdena na ca_arthena satya.AtmA zaza-zRGgavat ||3|57|16||

is material form

the elemental gross body

but no definition can confirm reality in a hare's horns

vAstavena tu rUpeNa

bhUmi.Adi.Atma.adhibhautika: |

na zabdena na ca_arthena

satya.AtmA zaza-zRGgavat

*vwv.290/16. By its real nature (or in reality), a material object of the form of earth and the like does not have the character of truth by word or meaning, like the "hare's horn".

*vlm.3.57.16. The belief in the materiality of any body, as composed of the earth and other elements, is as false as it is to believe the hares to have horns on their heads.

पुंसो हरिणको ऽस्मि_इति स्वप्ने यस्य_उदिता मतिः ।

puMsa:_hariNaka:_asmi_iti svapne yasya_uditA mati: |

स* किम् अन्विष्यति मृगम् स्व.मृगत्व-परिक्षये ॥३।५७।१७॥

sa* kim anviSyati mRgam sva.mRgatva-parikSaye ||3|57|17||

"I was

a human,

now

I'm a deer"

when one has such a thought in dream,

how will he,

thus and thereby having.become a beast,

bring an end to his beastliness

*sv. ... on waking up and finding the deer missing, does one go about searching for it?

उदेत्य्_असत्यम् एव_आशु तथा सत्यम् विलीयते ।

udeti_asatyam eva_Azu tathA satyam vilIyate |

भ्रान्तिर् भ्रमवतो रज्ज्वाम् अपि सर्प.भ्रमे गते ॥३।५७।१८॥

bhrAnti:_bhramavata:_rajjvAm api sarpa.bhrame gate ||3|57|18||

what is not.So

comes.up,

and so

the Such subsides

the delusion of the illusory rope

appears

when the snake-delusion goes

...

*vlm. An untruth appears as truth at one time, and disappears at another; as the error of a snake in a rope, vanishes upon the knowledge of its falsehood.

*sv.3.57.18 In the mind of the deluded the unreal manifests itself; and when the delusion has been dispelled (like the realisation that it is rope and not snake!) there is no longer an ignorant fancy.

xx16 17 18

समस् तस्य_अप्रबुद्धस्य मनो-जातस्य कस्यचित् ।

sama:_tasya_aprabuddhasya mana:-jAtasya kasyacit |

बीजम् विना मृषा_एव_इयम् मिथ्यारूढिम् उपागता ॥३।५७।१९॥

bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||3|57|19||

it's the same for that unawakened mind-born whatever

without a seed it's all in.vain

having arrived.at this false growth

sama:_tasya_aprabuddhasya

mana:-jAtasya kasyacit |

bIjam vinA mRSA_eva_iyam

mithyArUDhim upAgatA

*vwv.1389/19. This (world-experience) has attained to false fame [mithyAruDhi] (or currency) quite in vain, without a cause, for some unawakened class of minds [manojAta] among all the collections of minds (or the collective minds in the different spheres of the Universe). • *vlm.3.57.19. So the knowledge of the reality of all things, in the minds of the un-enlightened; is dispersed upon conviction of their un-reality in the minds of the enlightened. *sv.3.57.19-20 This fanciful conviction that the unreal is real is deep-rooted by repeated imagination.

स्वप्न.उपलम्भम् सर्ग.आख्यम् स* सर्वो ऽनुभवन् स्थितः ।

svapna.upalambham sarga.Akhyam sa* sarva:_anubhavan sthita: |

चिरम् आवृत्त-देह.आत्मा भू-चक्र-भ्रमणम् यथा ॥३।५७।२०॥

ciram AvRtta-deha.AtmA bhU-cakra-bhramaNam yathA ||3|57|20||

the dream.perception that is called

sarga Creation

All

experiencing existence

the body-self whirling along

like a world wandering its wheel

svapna.upalambham sarga.Akhyam

sa* sarva:_anubhavan sthita: |

ciram AvRtta-deha.AtmA

bhU-cakra-bhramaNam yathA

*vwv.1390/20. That whole class (of ignorant ones), having the nature of repeated embodiment for a long time,remains experiencing the dream-perception called creation (or the universe), like (experiencing) the turning round of the earth's horizon (due to giddiness).

*vlm.3.57.20. But the ignorant, that have a belief in the reality of this world of dreams, believe also in the transmigration of the animal soul, like the revolution of the globe on its own axis.

.VA. dream-perception, called creation, is all experience only long repetition (of notion) “atma is body”, like earth rotating on its orbit.

*AS.I agree, except perhaps you want earth moving in its orbit.

.jd. I think VA is reading it well—Earth rotates in its orbit around Sol—it is rotating and revolving at once—and too around the Galactic Center &c.

*AS. Earth's rotation is usually the daily rotation around itself. I don't think it is much perceived except as an imagined motion of the Sun etc. AB commentary says something different which suggests a possible different image to me. He says: bAlo yathA bhUcakrabhramaNam anubhavati. There is a kind of firework with names like ground rotator which appears to produce nice circular patterns due to its fast motion. It could mean this experience, since the word bAla: is used in the commentary.

.jd. a mechanized form of *gauDapAda's firebrand, where a performer whirls a torch to create a ring of light.

Raama said—

ब्रह्मन् लोकैः पुरस्थस्य गच्छतोर् योगिनो निजम् ।

brahman lokai: purasthasya gacchata:_yogIna:_nijam |

आतिवाहिकताम् देहः कीदृशो ऽयम् विलोक्यते ॥३।५७।२१॥

AtivAhikatAm deha: kIdRza:_ayam vilokyate ||3|57|21||

brahman lokai: purasthasya

gacchata:_yogIna:_nijam |

AtivAhikatAm deha:

kIdRza:_ayam vilokyate

brAhmaNa,

when the worldlings are in the presence of an active yogI,

how does his Subtle.Body-state look to them

*vlm. [How are they] seen to walk about in the sights of men?

*AS. ... the vocative "brahmana" is unusual. I generally take it as an honorific "Sir".

xx19 20 21

Vasishtha said—

देहात्_देह.अन्तर-प्राप्तिः पूर्व-देहम् विना सदा ।

dehAt_deha.antara-prApti: pUrva-deham vinA sadA |

आतिवाहिक-देहे ऽस्मिन् स्वप्नेष्व्_इव विनश्वरी ॥३।५७।२२॥

AtivAhika-dehe_asmin svapneSu_iva vinazvarI ||3|57|22||

from the body getting the other-body,

always apart.from the former body,

here is this AtivAhika body

it is like dream, perishable

dehAt_fr/ the body deha.antara-prApti-: the body-other-gettng pUrva-deham vinA sadA

always except/without the former body AtivAhika-dehe asmin here in this AtivAhika body

svapneSu iva vinazvarI ??? as in a dream, perishable.

*sv. Even without destroying it, one can move from one ethereal body to another, just as in dream one can take one form after another without abandoning the previous one.

*vlm.3.57.22. Vasishtha replied:—The Yogi may take upon himself various forms, without the destruction of his former body; as the human soul may deem itself transformed to a stag or any other being in a dream, without undergoing any change in its spiritual essence. (The identity of the self is not lost under any form of the bodi. Locke).

#vinazvara‑ #vinazvarI – perishable • vinazvaratA, vinazvaratvam – perishability. - this word appears only in Capeller; and is not in MW; but MW incorporated Capeller in his dictionary, so must have rejected this definition. The only google entry is this: "tataz cÂtmana:_api_artha-kriyA-lakSaNatvam eva vinAzitve pramANam iti vinazvara Atmeti siddham |" para-mokSa-nirAsa-kArikA ||3|57|

*jd. - dehAt_fr/ the body deha.antara-prApti-: the body-other-gettng pUrva-deham vinA sadA

always except/without the former body AtivAhika-dehe asmin here in this AtivAhika body

svapneSu iva vinazvarI ??? as in a dream, perishable.

यथा-तपे हिम-कणः शरत्.व्योम्नि सितो ऽम्बुदः ।

yathA-tape hima-kaNa: zarat.vyomni sita:_ambuda: |

दृश्यमा नो ऽप्य्_अदृश्यत्वम् इत्य्_एवम् योगि-देहकः ॥३।५७।२३॥

dRzyamAna:_api_adRzyatvam iti_evam yogi-dehaka: ||3|57|23||

depending.on the heat,

a flake of snow melts under the autumn sky

while perceived,

it is like a yogic embodiment

yathA-tape According to the heat hima-kaNa: a snowflake zarad-vyomni in the autumn sky sita-: ambuda-: becomes cool water dRzyamAna-: api Though perceiving adRzyatvam iti evam the imperceptible is so thus yogi-dehaka: yogI-embodiment.

*vlm. ... like the particles of frost seen in sun-beams, and as the appearance of a white spot in autumnal sky; (when there is no frost nor cloud in it). *sv. The yogi's body is truly invisible, ethereal, even though it appears to be visible in the eyes of the ignorant beholder.

*jd. - yathA-tape According to the heat hima-kaNa: a snowflake zarad-vyomni in the autumn sky sita-: ambuda-: becomes cool water dRzyamAna-: api Though perceiving adRzyatvam iti evam the imperceptible is so thus yogi-dehaka: yogI-embodiment.

द्राग् इत्य्_एव_अथवा कश्चिद् योगि-देहो न लक्ष्यते ।

drAk_iti_eva_athavA kazcit_yogi-deha:_na lakSyate |

योगिभिश् च पुरो वेगात् प्रोड्डीन* इव खे खगः ॥३।५७।२४॥

yogibhi:_ca pura:_vegAt proDDIna* iva khe khaga: ||3|57|24||

drAk_iti_eva_athavA kazcit_yogi-deha:_na lakSyate |

yogibhi:_ca pura:_vegAt proDDIna* iva khe khaga:

very quickly it becomes

some thing quite other

the body of a yogI is not to be seen,

even these yogI.s

eagerly soaring,

birds in the spacious sky

*vlm. No body can easily discern the features of a Yogi's body, nor are they discernible by other Yogis. They are as imperceptible as the features of a bird flying in the air. *AS. It is like a bird in front who speedily leaps up into the sky.

*jd. - drAg iti eva Quickly indeed athavA kazcid otherwise whatever yogi-deha: the body of a yogI na lakSyate is not recognized yogibhi: ca and by yogIs pura: vegAt eagerly above proDDIne iva khe khaga: like birds soaring in the sky

xx22 23 24

स्व.वासना-भ्रमेण_एव कश्चित् केचित् कदाचन ।

sva-vAsanA-bhrameNa_eva kazcit kecit kadAcana |

मृतो ऽयम् इति पश्यन्ति केचिद् योगिनम् अग्रगाः ॥३।५७।२५॥

mRta:_ayam iti pazyanti kecit_yoginam agragA: ||3|57|25||

it is only the delusion of the self.vAsanA

that makes them

–whoever, wherever, whenever—

to be considered

a dead thing,

even the greatest of yogI.s

sva-vAsanA-bhrameNa_eva

kazcit kecit kadAcana |

mRta:_ayam iti pazyanti

kecit_yoginam agragA:

*vlm. It is from the error of judgment, that men think some Yogis to be dead and others to be living; but their spiritual bodies are never subject to death or common sight. *sv. And, it is such a beholder who, on account of his own ignorance, thinks and says, "This yogi is dead". For, where is the body, what exists and what dies?

भ्रान्ति-मात्रम् तु देह.आत्मा तेषाम् तद् उपशाम्यति ।

bhrAnti-mAtram tu deha.AtmA teSAm tat_upazAmyati |

सत्य-बोधेन रज्जूनाम् सर्प-बुद्धिर् इव_आत्मनि ॥३।५७।२६॥

satya-bodhena rajjUnAm sarpa-buddhi:_iva_Atmani ||3|57|26||

the nature of the body

confusion

it is brought to peace

by realization of the Suchness

as,

in a rope,

is the serpent,

and

buddhi.Intellect

in yourself

bhrAnti-mAtram Delusion-only tu deha.AtmA is the body-nature tAt_upazAmyati That brings to peace teSAm satya-bodhena by their realization of their suchness iva rajjUnAm as of ropes sarpa-buddhir Atmani is the serpent Buddhi Intellect in the Self.

*vlm.3.57.26 The embodied soul is subject to errors, from which the souls of Yogis are free; because their knowledge of truth; has purged the mistake of a snake in the rope, from their souls.

*jd. - bhrAnti-mAtram Delusion-only tu deha.AtmA is the body-nature tAt_upazAmyati That brings to peace teSAm satya-bodhena by their realization of their suchness iva rajjUnAm as of ropes sarpa-buddhir Atmani is the serpent Buddhi Intellect in the Self.

को देहः कस्य वा सत्ता कस्य नाशः कथम् कुतः ।

ka:_deha: kasya vA sattA kasya nAza: katham kuta: |

स्थितम् तद् एव यद् अभूद् अबोधः केवलम् गतः ॥३।५७।२७॥

sthitam tat_eva yat_abhUt_abodha: kevalam gata: ||3|57|27||

what

is this body

or whose

for whom

does the Suchness end

how

why

what was real has become entirely unrealized

ka:_deha:

kasya vA sattA

kasya nAza:

katham

kuta: sthitam tat_eva

yat_abhUt_abodha: kevalam gata:

*vlm. What is this body and whence it is, and what of its existence or destruction? What is lasting remains forever and is freed from the ignorance it hAt_before: (and it is the soul which is ever lasting and free from error). *sv. That which is is: only delusion vanished!

xx25 26 27

Raama said—

आतिवाहिकताम् एति आधिभौतिक* एव किम् ।

AtivAhikatAm eti Adhibhautika* eva kim |

उत_अन्य* इति मे ब्रूहि येन_उह्य* इव भोः प्रभो ॥३।५७।२८॥

uta_anya* iti me brUhi yena_uhya* iva bho: prabho ||3|57|28||

"the gross Adhi.bhautika shifts into subtle Ati.vAhika

over(be)coming for hyper.traveling"

is that how it is

explain it the way

you

studied it,

Great.Lord

AtivAhika-tAm eti Ta:_the subtle AtivAhika goes Adhibhautika eva indeed the gross Adhibhautika kim uta_anye iti is it otherwise? me brUhi Tell me that yena Uhya iva as you have studied it bho: prabho great lord

*AS. ... Does the material body become the spiritual body? or is a new spiritual body born? Tell me, (it is as.if) I am being dragged by (this question yena Uhye iva) O Master! *sv. ..., does a yogi's physical body then become an ethereal body?

*jd. - AtivAhika-tAm eti Ta:_the subtle AtivAhika goes Adhibhautika eva indeed the gross Adhibhautika kim uta_anye iti is it otherwise? me brUhi Tell me that yena Uhya iva as you have studied it bho: prabho great lord

Vasishtha said—

बहुशो ह्य्_उक्तम् एतत् ते न गृह्णसि किम् उत्तमम् ।

bahuza:_hi_uktam etat te na gRhNasi kim uttamam |

आतिवाहिक* एव_अस्ति न_अस्त्य्_एव_इह_आधिभौतिकः ॥३।५७।२९॥

AtivAhika* eva_asti na_asti_eva_iha_Adhibhautika: ||3|57|29||

often enough I've told you this: why can't you grasp it, finally

the subtle Ati.vAhika Traveler

_is_

the gross Adhi.bhautika

_is.not_

bahuzas hi uktam etat te Often enough I've told you this: na gRhNasi kim uttamam why do you not grasp it finally? AtivAhika eva asti Only the subtle AtivAhika is na asti eva iha Adhibhautika the gros:_Adhibhautika is not here!

*vlm. I have told this repeatedly to you, my good Ráma! and how is it that you do not understand it that there exists only the spiritual body, and the material form is nothing?

*sv. How many times I have told you, O Rama: yet you do not grasp it! The ethereal body alone is: by persistent fancy, it appears to be linked to a physical bodi.

*jd. - bahuzas hi uktam etat te Often enough I've told you this: na gRhNasi kim uttamam why do you not grasp it finally? AtivAhika eva asti Only the subtle AtivAhika is na asti eva iha Adhibhautika the gros:_Adhibhautika is not here!

तस्य_एव_अभ्यासतो ऽप्य्_एति स.आधिभौतिकता-मतिः ।

tasya_eva_abhyAsata:_api_eti sa.AdhibhautikatA-mati: |

यदा शाम्यति सा_एव_अस्य तदा पूर्वम् प्रवर्तते ॥३।५७।३०॥

yadA zAmyati sA_eva_asya tadA pUrvam pravartate ||3|57|30||

only after long hard practise

of That

when

the Adhi.bhautika-mind subsides entirely

then

the former Fulness emerges

tasya_eva_abhyAsata:_api_eti

sa.AdhibhautikatA-mati: |

yadA zAmyati sA_eva_asya

tadA pUrvam pravartate

*vwv.772 Ta:_that very mind there appears, even from repeated practice, the sense (or notion) of having materiality. When that sense (or notion) scarcely ceases for that (mind), then the former (sense of subtlety) arises.

*AS. By its (the spiritual body’s) repeated practice the feeling of being a material body (sa.AdhibhautikatA-matiH) develops; when the feeling subsides, then its prior feeling reappears. • *vlm. ... know your spiritual state, and subdue your sense of corporeality; and as you abstain from the latter, so you attain to the former state.

xx28 29 30

तदा गुरुत्वम् काठिन्यम् इति यश् च मुधा ग्रहः ।

tadA gurutvam kAThinyam iti ya:_ca mudhA graha: |

शाम्येत् स्वप्न-नरस्य_इव बो द् धुx र् बोधाद् निरामयात् ॥३।५७।३१॥

zAmyet svapna-narasya_iva boddhu:_bodhAt_nirAmayAt ||3|57|31||

then

heaviness,

rigidity,

vain grasping at solidity,

subside

just as a dream-person subsides into his pure knowing

tadA gurutvam kAThinyam

iti ya:_ca mudhA graha: |

zAmyet svapna-narasya_iva

boddhu:_bodhAt_nirAmayAt

*vwv.773/31 Then, the false apprehension that there is heaviness or hardness

(i.e., materiality) can come to an end, as (false apprehensions can end) for a dreaming man who is waking up, on account of untainted knowledge.

*AS. #nirAmaya is an adjective of the bodha and means unsullied, pure. • The sense is that these false impressions of weight and hardness shall subside, as those of a dreamer by the pure knowledge of the enlightened. • *vlm. ... when he comes to wake.

लघु-तूल-समापत्तिस् ततः समुपजायते ।

laghu-tUla-samApatti:_tata: samupajAyate |

स्वप्ने स्वप्न-परिज्ञानाद् इव देहस्य योगिनः ॥३।५७।३२॥

svapne svapna-parijJAnAt_iva dehasya yogina: ||3|57|32||

what

takes a form as light as grass,

from That

is generated

in a dream

as.if

it were come thru dream-experience

so it is

in the body of such a yogI

laghu-tUla-samApatti:

taking a form as light as grass tata: samupajAyate then it is generated svapne in dream svapna-parijJAnAt_iva as.if from the dream-cognition dehasya yogina: of the body of the yogI.

*vwv.774/32 Then, there arises, for the body of the Yogin, the attainment of the lightness of cotton as (would happen) in a dream on account of the thorough knowledge of the dream. • *vlm.3.57.32. The body of a Yogi becomes as light and subtile, as the evanescent appearances in a dream: (the fleeting objects of vision).

*AS. Laghu and tUla are the opposites of the old guru and kaThina, thus, light and soft (airy). The knowledge (understanding) of the lightness and softness of the (spiritual) body then arises in a Yogi, just as in a dream after realizing that it is just a dream.

*jd. - laghu-tUla-samApatti: Taking a form as light as grass tata: samupajAyate then it is generated svapne in dream svapna-parijJAnAt_iva as.if from the dream-cognition dehasya yogina: of the body of the yogI.

स्वप्ने स्वप्न-परिज्ञानाद् यथा देहो ल घुx र् भवेत् ।

svapne svapna-parijJAnAt_yathA deha:_laghu:_bhavet |

तथा बोधाद् अयम् देहः स्थूलवत् प्लुतिमान् भवेत् ॥३।५७।३३॥

tathA bodhAt_ayam deha: sthUlavat plutimAn bhavet ||3|57|33||

in dream,

thru its Dream Cognition,

the body becomes light

likewise,

thru bodha Realization,

this gross, material body

becomes a subtle, flying one

svapne in dream svapna-parijJAnAt from dream-parijnAna/Cognition yathA deho laghur bhavet as the body becomes light tathA bodhAt thus from bodha Realization ayam deha: sthUlavat this body of gross nature plutimAn bhavet becomes subtle/flying.

*vwv.775 As the body can become light in a dream on account of the thorough knowledge [parijJAna] of the dream, so, this body can have a leap [plutimat] (into subtle space) like the gross one (having a jump), on account of spiritual awakening or knowledge [bodha]. • *vlm.3.57.33. And as a dreaming man feels the lightness of his body, in his dreaming rambles [parijJAna]....

*jd. - svapne in dream svapna-parijJAnAt from dream-parijnAna/Cognition yathA deho laghur bhavet as the body becomes light tathA bodhAt thus from bodha Realization ayam deha: sthUlavat this body of gross nature plutimAn bhavet becomes subtle/flying.

xx31 32 33

अनेक-दिन-संकल्प-देहे परिणात.आत्मनाम् ।

aneka-dina-saMkalpa-dehe pariNAta.AtmanAm |

अस्मिन् देहे शवे दग्धे तत्र_एव_आस्थितिम् ईयुषाम् ॥३।५७।३४॥

asmin dehe zave dagdhe tatra.eva_Asthitim IyuSAm ||3|57|34||

when its due days are done,

when the corpse of the saMkalpa.Conception Body has been burned,

then its new place,

in That only,

in its State

aneka-dina-saMkalpa-dehe

pariNAta.AtmanAm |

asmin dehe zave dagdhe

tatra.eva_Asthitim IyuSAm

*sv. Just as when an ignorant man (who thinks he is the physical body) dies and the body is cremated, has a subtle body, even so the yogi on being enlightened while living, has an ethereal bodi. .VA. Then long-time saMkalpas of the body disappear in Atman, after this dead body is burned, that state (subtle body) remains. This is about any person, disregarding realization, while the next verse says yogI.s have it even in this life? *AS. This and the next form one combined thought. For the people with many days of creative thoughts established, when this body turns to a corpse, with their desire to settle right there, the experience of a subtle body definitely arises. For yogis, this experience comes even during life by intense awakening. • Thus, for ordinary people, the subtle experience is forced when the gross body dies, whereas for the enlightened, it can come while living.

लघु-देह.अनुभवनम् अवश्यम् भावि वै तथा ।

laghu-deha.anubhavanam avazyam bhAvi vai tathA |

प्रबोध.अतिशयाद् एति जीवताम् अपि योगिनाम् ॥३।५७।३५॥

prabodha.atizayAt_eti jIvatAm api yogInAm ||3|57|35||

weightless-body.experience

is a concomitant event

that necessarily occurs

in yogI.s

even while they live

laghu-deha.anubhavanam

avazyam bhAvi vai tathA |

prabodha.atizayAt_eti

jIvatAm api yogInAm

*AS. Thus, even though they may possess material heavy bodies, they experience “laghimA” one of the 8 siddhis!

*vlm.3.57.35. Every body must have to assume his spiritual frame afterwards; but the Yogi finds it in his life-time, by the enlightenment of his intellect.

*jd. - laghu-deha.anubhavanam The light-bodi.experience avazyam bhAvi vai tathA is thus an inevitable event {*AS. Thus, even though they may possess material heavy bodies, they experience “laghimA” one of the 8 siddhis!} prabodha.atizayAt_eti it comes out.of awakening as necessity jIvatAm api yogIAm even of the living YogIs.

उदितायाम् स्मृतौ तत्र संकल्प.आत्मा_अहम् इत्य्_अलम् ।

uditAyAm smRtau tatra saMkalpa.AtmA_aham iti_alam |

यादृशः स* भवेद् देहास् तादृशो ऽयम् प्रबोधतः ॥३।५७।३६॥

yAdRza: sa* bhavet_deha:_tAdRza:_ayam prabodhata: ||3|57|36||

then

there arises like a memory

"I am the conceptual self"

thereupon

therefrom

becomes the body

from That,

This,

thru

awakened realization

when smRti.Memory has arisen

tatra.there/aboutThat-

the saMkalpa.Concept-Atma.self/nature-A aham.I is so also

yAdRz.which.sort/kind- sa:.that.he- bhavet.becomes deha.body-:

tAdRza.that.sort/kind-a: ayam.this thru - prabodha.awaking/arousing-ta:

*vlm.3.57.36. As a man upon his waking from sleep,

remembers his having an intellectual form in his dreaming state;

so the Yogi is conscious of his spiritual body in his own intellect.

*VA. “this is imagination arisen in memory, I am Atma”,

(then such understanding arises) then one, even having body, become awakened.

*AS. When the memory that "I am but saMkalpa essentially creative thought", he becomes similar to his body by awakening. Thus, he starts practicing saMkalps actions on the body as he finds it.

* udita.arisen-AyAm in/when smRti.Memory-au tatra.there/aboutThat- saMkalpa.Concept-Atma.self/nature-A aham.I- iti.so - alam.enuf/moreover = yAdRz.which.sort/kind- sa:.that.he- bhavet.becomes deha.body-:

tAdRza.that.sort/kind-a: ayam.this tyhru prabodha.awaking/arousing-ta:

xx 34 35 36

भ्रान्तिर् एवम् इयम् भाति रज्ज्वाम् इव भुजङ्गता ।

bhrAnti:_evam iyam bhAti rajjvAm iva bhujaGgatA |

किम् नष्टाम् अस्याम् नष्टायाम् जातायाम् किम् प्रजायते ॥३।५७।३७॥

kim naSTAm asyAm naSTAyAm jAtAyAm kim prajAyate ||3|57|37||

only

as bhrAnti.delusion

does This appear

it is like the snakeliness of a rope!

what is destroyed when This is destroyed

when it is born, just what is born

bhrAnti:_evam iyam bhAti delusion so this shines

rajjvAm iva bhujaGgatA rope as.if serpent-state

kim naSTAm

asyAm naSTAyAm

jAtAyAm kim prajAyate

*vlm.... nothing is lost by the loss of this body, nor is anything gained by its production and regeneration. *sv. There is no difference between the body and the ignorance.

*jd. - bhrAntir evam only.as BhrAnti Delusion iyam bhAti This appears rajjvAm iva bhujaGgatA like the snakeliness of a rope kim naSTAm what is destroyed/lost asyAm naSTAyAm when This is lost? jAtAyAm kim prajAyate when born, exactly what is born?

Raama said—

अनन्तरम् ये वास्तव्या लीलाम् पश्यन्ति ते यदि ।

anantaram ye vAstavyA lIlAm pazyanti te yadi |

तत् सत्य-संकल्पतया बुध्यन्ते किम् अतः प्रभो ॥३।५७।३८॥

tat satya-saMkalpatayA budhyante kim ata: prabho ||3|57|38||

but what I would like to know

is this

what about the servants

when they see

Queen lIlA

her Conception.in.Suchness

what do they think about all this,

Lord

Afterwards

without further ado the residents/servants who

if they see Liilaa

tat satya-saMkalpatayA That w/ Suchness-Conception budhyante kim ata: prabho what do they think about her, Lord?

*vlm.3.57.38. Ráma said:—Now tell me Sir, what the inmates of the house thought this Lílá to be; whether they viewed her as an embodied being or a bodiless apparition appearing before them.

*jd. - anantaram Afterwards an.antara, without further ado ye vAstavyA those residents/servants lIlAm pazyanti te yadi if they see lIlA tat satya-saMkalpatayA That w/ Suchness-Conception budhyante kim ata: prabho what do they think about her, Lord?

Vasishtha said—

एवम् ज्ञास्यन्ति ते राज्ञी स्थिता_इयम् इह दुः.स्थिता ।

evam jJAsyanti te rAjJI sthitA_iyam iha du:sthitA |

वयस्या काचिद् अन्या_इयम् कुतो_अप्य्_अस्या उपागता ॥३।५७।३९॥

vayasyA kA.cit_anyA_iyam kuta:_api_asyA upAgatA ||3|57|39||

what would they think of the queen

they'd take her

somebody

come here in a sorry state,

some sort of acquaintance,

somebody come from who.knows-where,

for some reason

....

evam jJAsyanti te rAjJI

sthitA_iyam iha du:sthitA |

vayasyA kA.cit_anyA_iyam

kuta:_api_asyA upAgatA

*vlm. They took the sorrowful queen to be some friend of the king, and to have come from some place they knew not what and where.

xx37 38 39

संदेहः क* इव_अत्र_एषाम् पशवो ह्य्_अविवेकिनः ।

saMdeha: ka* iva_atra_eSAm pazava:_hi_a-vivekina: |

यथा दृष्टम् विचेष्टन्ते कुत* एषाम् विचारणा ॥३।५७।४०॥

yathA dRSTam viceSTante kuta* eSAm vicAraNA ||3|57|40||

what do they have to do with it,

these non.discerning pashu.Beasts

they wallow in what they perceive

what use is Enquiry for them

saMdeha: ka* iva_atra_eSAm

pazava:_hi_a-vivekina: |

yathA dRSTam viceSTante

kuta* eSAm vicAraNA

*vlm. They did not like to examine the matter, because it is the nature of the ignorant like that of brutes, to believe what they see, without investigation or consideration of its nature.

यथा लोष्टो लुठाद् वृक्षम् वञ्चयित्वा_आशु गच्छति ।

yathA loSTa:_luThAt_vRkSam vaJcayitvA_Azu gacchati |

अज्ञानत्वे ऽजप-शवास् तथा ह्य्_अस्ति पुरादिकम् ॥३।५७।४१॥

ajJAnatve_ajapa-zava:_tathA hi_asti purAdikam ||3|57|41||

as a clod thrown at a tree bounces away again

such is also the ignorance of the wordless corpse

as from the first beginning

...

yathA loSTa:_luThAt_vRkSam

vaJcayitvA_Azu gacchati |

ajJAnatve_ajapa-zava:_

tathA hi_asti purAdikam

*vlm.3.57.41. As a stone flung at random flies off from its mark, so the brutish and ignorant folks go astray, from hitting at the true mark of a thing placed before them. .VA. as a thrown clod of earth, hitting trunk of a tree, goes astray, so are these goat-creatures in their ignorance from the beginning. *AS. The AB commentary is rather graphic. He points out that a clod of earth upon hitting a tree does not leave any effect like a stone or an arrow or wet clay (which at least sticks). Ignorant animal creatures are likewise from the beginning; they don't leave any effect on the world. Of course, modern science might have a lot to say about this(:-))

यथा स्वप्न-वपुर् बोधान् न जाने क्व_इव गच्छति ।

yathA svapna-vapu:_bodhAt_na jAne kva_iva gacchati |

असत्यम् एव ताद् यस्मात् तथ_एव_इह_आधिभौतिकम् ॥३।५७।४२॥

asatyam eva tAt_yasmAt tatha_eva_iha_Adhibhautikam ||3|57|42||

since it is like the dream-body

so not arisen from bodha Realization

just where would it go

it is unSuch, unreal,

That being.So

thus indeed

here

is the gross Adhibhautika

yathA svapna-vapu:_bodhAt_

na jAne kva_iva gacchati |

asatyam eva tAt_yasmAt

tatha_eva_iha_Adhibhautikam

*vlm. As we know not what becomes of the objects of our dream, and whither they are fled upon our waking; such is the case with our material bodies, which are as false and fleeting as our delusive dreams. .VA. as it is not known where dream body goes in man (at awakening), so this gross body is non.existent. *AS. As it is not clear where a dream-body goes after awakening, it must be unreal. It is similar for the material bodi.

xx40 41 42

Raama said—

भगवन् स्वप्न-शिखरी प्रबोधे क्व_इव गच्छति ।

bhagavan svapna-zikharI prabodhe kva_iva gacchati |

इति मे संशयम् छिन्धि शरद्.अभ्रम् इव_अनिलः ॥३।५७।४३॥

iti me saMzayam chindhi zarat.abhram iva_anila: ||3|57|43||

Lord,

when I wake,

where does my dream-mountain go

remove this doubt as the wind removes an autumn cloud

bhagavan, svapna-zikharI

prabodhe kva_iva gacchati

iti me saMzayam chindhi

zarat.abhram iva_anila:

*vlm. Tell me Sir, where the hill we dream of, is hid upon our waking; kindly remove my doubt, as the wind disperses the autumnal clouds.

Vasishtha said—

स्वप्न-भ्रमे_ऽथ संकल्पे पदार्थाः पर्वत.आदयः ।

svapna-bhrame_atha saMkalpe padArthA: parvata.Adaya: |

संविदो ऽन्तर्_मिलन्त्य्_एते स्पन्दनान्य्_अनिले यथा ॥३।५७।४४॥

saMvida:_antar_milanti_ete spandanAni_anile yathA ||3|57|44||

these bits of the conceptual dream-delusion

—

things

like mountains

gather in samvid.Awareness/Cognition

things

like vibrations in the wind

svapna-bhrame_atha saMkalpe

padArthA: parvata.Adaya: |

saMvida:_antar_milanti_ete

spandanAni_anile yathA

*vwv.1462. ..., merge within Consciousness in the delusion of a dream or in fancy, as movements (or currents) merge in the wind. • *vlm. ... are absorbed in our consciousness, whence they sprang; just as the motion of bodies subsides in the air which gives the vibration.

अस्पन्दस्य यथा वायोः सस्पन्दो ऽन्तर्_विशत्य्_अलम् ।

a-spandasya yathA vAyo: sa-spanda:_antar_vizati_alam |

अनन्य.आत्मा तथा_एव_अयम् स्वप्न.अर्थः संविदो मलम् ॥३।५७।४५॥

ananya.AtmA tathA_eva_ayam svapna.artha: saMvida:_malam ||3|57|45||

as when

the spanda.Vibration

enters.into non.vibrant air,

air takes a different nature,

so then

a dream-notion of the Awareness

becomes Affected

a-spandasya yathA vAyo: sa-spanda:_antar_vizati_alam |

ananya.AtmA tathA_eva_ayam svapna.artha: saMvida:_malam ||3|57|45||

*vwv. ... this object of the dream is an impurity (or an obscuring factor) of Consciousness (and merges therein). • *vlm. As the motion of the air mixes with the fixed ether... *AS. As vibrant air enters still air at will (alam), likewise this unique soul likewise enters the slag of ignorance on perception.

*jd. - a-spandasya yathA vAyo: As in non.vibrant air sa-spanda:_antar vizaty alam when vibrancy enters within it ananya.AtmA tathA_eva_ayam then there is another self/nature svapna.artha: saMvido malam the impure dream-notion of the samvid.Awareness.

xx43 44 45

स्वप्न.आद्य्.अर्थ.अवभासेन संविद् एव स्फुरत्य्_अलम् ।

svapna.Adi.artha.avabhAsena saMvit_eva sphurati_alam |

अस्फुरन्ती तु तेन_एव यात्य्_एकत्वम् तदा_आत्मिका ॥३।५७।४६॥

a-sphurantI tu tena_eva yAti_ekatvam tadA_AtmikA ||3|57|46||

when a dream manifests,

it is only samvid.Awareness that vibrates

when it does not vibrate,

it unites with the Self-nature

svapnAdi.artha.avabhAsena

as Dream-&c-sense-manifestation

saMvid eva sphuraty alam what is only samvid.Awareness vibrates asphurantI tu tenaiva but not thus vibrating, yAty ekatvam tadA AtmikA becomes one with the Atmic nature.

*vwv.1464/46. Only Consciousness shines thoroughly ... dreams and the like. But, when not so shining, it attains to oneness with those very objects and has them within itself. *AS. The saMvid itself becomes vibrant with dream like illusions, but when the vibrations end (asphurantI) becomes just pure saMvit. Literally, goes to one-ness with the saMvit becoming one with its nature.

*jd. – svapnAdi.artha.avabhAsena as Dream-&c-sense-manifestation saMvid eva sphuraty alam what is only samvid.Awareness vibrates asphurantI tu tenaiva but not thus vibrating, yAty ekatvam tadA AtmikA becomes one with the Atmic nature.

संवित्-स्वप्न.अर्थयोर् द्वित्वम् न कदाचन लभ्यते ।

saMvit-svapna.arthayo:_dvitvam na kadAcana labhyate |

यथा द्रवत्व-पयसोर् यथा वा स्पन्द-वातयोः ॥३।५७।४७॥

yathA dravatva-payaso:_yathA vA spanda-vAtayo: ||3|57|47||

saMvit-svapna.arthayo:_dvitvam na kadAcana labhyate

yathA dravatva-payaso:_yathA vA spanda-vAtayo:

between Awareness and the sense of dream,

there is no distinction to be had,

as between the flow and the water;

or as between spanda.Vibration and the Air

*vlm. We do not find our dreams and desires, as distinct from our consciousness of them; they appertain to it in the same manner, as fluidity to water and motion to the air.

यस् तत्र स्याद् इव_आबोधास् तद् अ-ज्ञानम् अन्-उत्तमम् ।

ya:_tatra syAt_iva_Abodha:_tat_a-jJAnam an-uttamam |

सा_एषा संसृतिर्_इत्य्_उक्ता मिथ्याज्ञान.आत्मिक.उदिता ॥३।५७।४८॥

sA_eSA saMsRti:_iti_uktA mithyAjJAna.Atmika.uditA ||3|57|48||

what is as.if unRealizing,

that's the lowest ignorance,

called Worldly Existence,

risen as aimless ignorance of Self

ya:_tatra syAt_iva_Abodha:_

tat_a-jJAnam an-uttamam |

sA_eSA saMsRti:_iti_uktA

mithyAjJAna.Atmika.uditA

*vlm. ... the effect of sheer ignorance ... known as the phantom of fancy.

.AS/VA. As what is ignorance so that is a great misunderstanding, so that which is called samsara is unreal misunderstanding.

xx46 47 48

सहकारि-कारणानाम् अभावे किल कीदृशी ।

saha.kAri-kAraNAnAm abhAve kila kIdRzI |

संवित् स्वप्न-पदार्थानाम् द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥

saMvit svapna-padArthAnAm dvitA svapne nirarthikA ||3|57|49||

in the absence of concurrent causes,

however it may be,

the samvid.Awareness of these dream-predications

is a dream-duality

"a pointless one at that"

*AS. sahakArI kAraNa is an attendant cause something which is an additional cause besides the main one. If an effect needs several different causes to come about, it makes sense to think that it is different from any one of the causes. In the absence of any supplemental causes, what kind of separation (kIdRzI dvitA) can be (imagined) in the consciousness (saMvit) and dream objects meaningless in a dream; thus there isn't any!

*vlm. As it is impossible to conceive two co-eternal and co-existent causes together, (as an efficient and a material cause); so it is wrong to suppose the dream as a distinct existence or otherwise, than an act of our consciousness.

यथा स्वप्नस् तथा जाग्राद् इदम् न_अस्त्य्_अत्र संशयः ।

yathA svapna:_tathA jAgrAt_idam na_asti_atra saMzaya: |

स्वप्ने पुरम् असद् भाति सर्ग.आदौ भात्य्_असज्_जगत् ॥३।५७।५०॥

svapne puram asat_bhAti sarga.Adau bhAti_asat_jagat ||3|57|50||

what

is waking

but a long dream

no.doubt.about.it

the unreal seems.to.be in Dream City

from the first, this world is just not.So

yathA svapna:_tathA jAgrAt as dream thus waking

idam na_asti_this not existing

atra saMzaya: here doubt

svapne puram in dream a city-m

asat_bhAti sarga.Adau bhAti_asat_jagat

*vwv.315 As dreaming is, so is this waking. There is no doubt in this matter. An unreal city appears in a dream. At the beginning of creation, the unreal world appears. • *vlm. There is no difference whatever between the dreaming and waking states; in dream we see a false city appearing to view, so in waking you behold the unreal world, standing as a reality before you.

*vlm.3.57.49. As it is impossible to conceive two co-eternal and co-existent causes together, (as an efficient and a material cause); so it is wrong to suppose the dream as a distinct existence or otherwise, than an act of our consciousness.

न च_अर्थो भवितुम् शक्यः सत्यत्वे स्वप्नता_उदितः ।

na ca_artha:_bhavitum zakya: satyatve svapnatA_udita: |

संविदो नित्य-सत्यत्वम् स्वप्न.अर्थानाम् असत्यता ॥३।५७।५१॥

saMvida:_nitya-satyatvam svapna.arthAnAm asatyatA ||3|57|51||

neither can anything happen that is So

for this Dreaming has arisen for Awareness as constant reality,

is the unreality sensed in dream

*jd. - na ca artho bhavitum zakya: Neither is anything able to become satyatve svapnatA.udita: in Suchness when Dreaming has arisen saMvido nitya-satyatvam of Awareness the constant Suchness svapnArthAnAm asatyatA is the unSuchness of dream-sensibility.

*vlm. Nothing can be truly existent that appears as true in a dream... .VA. objects, arisen as dream, in reality cannot exist being unreal dream objects, it is always real awareness. *AS.I agree.

xx49 50 51

झटित्य्_एव यथा_आकाशम् भवति स्वप्न-पर्वतः ।

jhaTiti_eva yathA_AkAzam bhavati svapna-parvata: |

क्रमेण वा तथा बोधे खम् भवत्य्_आधिभौतिकम् ॥३।५७।५२॥

krameNa vA tathA bodhe kham bhavati_Adhibhautikam ||3|57|52||

in a fingersnap

the spacious sky becomes a dream-mountain

(or some such thing)

in realization it is merely space-sky

an Adhibhautika gone to Subtlety

jhaTiti_eva yathA_AkAzam

bhavati svapna-parvata: |

krameNa vA tathA bodhe

kham bhavati_Adhibhautikam

*vlm. As the hill in a dream, immediately disappears into airy nothing,

so the material world sooner or later disappears into naught by thinking on its nihility.

उड्डीनो ऽयम् मृतो वा_इति पश्यन्ति निकट.स्थिताः ।

uDDIna:_ayam mRta:_vA_iti pazyanti nikaTa.sthitA: |

ज्ञम् आतिवाहिकी.भूतम् स्व.स्वभाव-हता* यतः ॥३।५७।५३॥

jJam AtivAhikI.bhUtam sva.svabhAva-hatA* yata: ||3|57|53||

or else the observers see

this uprisen dead man

as a wise Ati.vAhika-being,

whose self-nature is removed

uDDIna:_ayam mRta:_vA_iti

pazyanti nikaTa.sthitA: |

jJam AtivAhikI.bhUtam

sva.svabhAva-hatA* yata:

*AS. People who see a dead body which is really an enlightened person (jJa) who has become just the spiritual body, and see (think) that “he has flown away or he is dead”, because they are stricken by their nature they are helpless to see otherwise!.

*vlm.3.57.53. A Yogi is seen by some to mount in the air, and by others as a dead body lying on the ground; and this is according to one's belief in his spiritual or material body, that every one sees him in his own way.

मिथ्या-दृष्टय* एव_इमाः सृष्टयोर् मोह-दृष्टयः ।

mithyA-dRSTaya* eva_imA: sRSTaya* moha-dRSTaya: |

माया.मात्र-दृशो भ्रान्तिः शून्याः स्वप्न.अनुभूतयः ॥३।५७।५४॥

mAyA.mAtra-dRza:_bhrAnti: zUnyA: svapna.anubhUtaya: ||3|57|54||

these false perceptions,

—creations, mistaken visions, forms of mAyA—

are delusion,

are only an empty dream-experience

mithyA-dRSTaya* eva_

imA: sRSTaya*

moha-dRSTaya: |

mAyA.mAtra-dRza:_

bhrAnti:

zUnyA: svapna.anubhUtaya:

*vwv.1391/54. These created things are perceptions arising out of delusion and are only false notions, mere illusory sights, an error, devoid of substance and experiences of a dream.

*vlm.3.57.54. The view of the phenomenal world as distinct from the Unity, is as false as a sight in delusion or magical show; or a dream or delirium of the great Illusion——máyá.

xx52 53 54

स्वप्न.अनुभूतय* इमा* मरण.अन्त-बोधे

svapna.anubhUtaya* imA* maraNa.anta-bodhe

भ्रान्त्या_इतर-भ्रम-दृशः स्फुट-सर्ग-भासः ।

bhrAntyA_itara-bhrama-dRza: sphuTa-sarga-bhAsa: |

भान्त्य्_आतिवाहिक-शरीर-गताः समस्ता*

bhAnti_AtivAhika-zarIra-gatA: samastA*

मिथ्या_उदिता* मृग-नदी-सरण-क्रमेण ॥३।५७।५५॥

mithyA_uditA* mRga-nadI-saraNa-krameNa ||3|57|55||

in this experience of dream,

when death is realized,

out.of delusion,

these other false appearances shine

as manifest.creation-light:

the AtivAhika.Traveler is falsely risen

as a process of mirage

svapna.anubhUtaya* imA*

maraNa.anta-bodhe

bhrAntyA_itara-bhrama-dRza:

sphuTa-sarga-bhAsa: |

bhAnti_

AtivAhika-zarIra-gatA: samastA*

mithyA_uditA*

mRga-nadI-saraNa-krameNa

*vlm. Others who are blinded by similar errors, entertain as in a dream, the notion of their reproduction after being awakened from the insensibility of their death like sleep; but the spiritual body of the Yogi shines and soars upward, after passingover the mirage of the false appearances of the world.

.VA. these dream perceptions, (these visible delusions seen by delusion, appearing creation, arisen falsely like flow in mirage river) in waking after death are all totally subtle bodi. *AS. I agree.

*AS. tat-krameNa tadrItyaiva means tat-krameNa is paraphrased as tadrItyA. The idea is that the flow of the mirage river is perceived by its successive displacement, all imaginary, of course! ¶ The word eva at the end says that only by the apparent displacement, the saraNa flow is deduced. A modern analogy would be the visible motion in a movie is from the sequence of pictures.

*jd. - svapna.anubhUtaye In the dream-experience, cf. upalambha, which leads to anubhUti maraNa.anta-bodhe in the death.after-realization, bhrAntyA by delusion/error imA: these itara-bhrama-dRza: other delusive appearances bhAnti appear/shine sphuTa-sarga-bhAsa: as manifest-creation-light AtivAhika-zarIra-gatA: AtivAhika-body-gone samastA: total mithyA.uditA: falsely arisen

mRga-nadI-saraNa-krameNa w/ the mirage-flow-process.

xx52 53 54 55

oॐm

+++

सर्ग ३.५७

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

ततो ददृशतुस् तत्र शव-शय्या.एक-पार्श्वगाम् ।

tata:_dadRzatu:_tatra zava-zayyA.eka-pArzvagAm |

लीलाम् विदूरथस्य_अग्रे मृताम् ते प्रथम.आगताम् ॥३।५७।१॥

lIlAm vidUrathasya_agre mRtAm te prathama.AgatAm ||3|57|1||

प्राग्.वेषाम् प्राक्.समाचाराम् प्राग्.देहाम् प्राक्-स.वासनाम् ।

prAk.veSAm prAk.samAcArAm prAk.dehAm prAk.sa.vAsanAm |

प्राक्तन.आकार-सदृशीम् सर्व.रूप.अङ्ग=सुन्दरीम् ॥३।५७।२॥

prAktana.AkAra-sadRzIm sarva.rUpa.aGga=sundarIm ||3|57|2||

प्राग्.रूप.अवयव-स्पन्दाम् प्राग्.अम्बर-परिवृताम् ।

prAk.rUpa.avayava-spandAm prAk.ambara-parivRtAm |

प्राग्.भूषण-भरच्.छन्नम् केवलम् तत्र संस्थिताम् ॥३।५७।३॥

prAk.bhUSaNa-bharat.channam kevalam tatra saMsthitAm ||3|57|3||

गृहीत-चामराम् चारु वीजयन्तीम् महीपतिम् ।

gRhIta-cAmarAm cAru vIjayantIm mahIpatim |

उद्यच् चन्द्राम् इव दिवम् भूषयन्तीम् महीतलम् ॥३।५७।४॥

udyat_candrAm iva divam bhUSayantIm mahItalam ||3|57|4||

मौनस्थाम् वाम-हस्त.स्थ-वदन.इन्दुतया नताम् ।

mauna.sthAm vAma-hasta.stha-vadana.indutayA natAm |

भूषण.अंशु-लता-पुष्पैः फुल्लाम् इव वन.स्थलीम् ॥३।५७।५॥

bhUSaNa.aMzu-latA-puSpai: phullAm iva vana.sthalIm ||3|57|5||

कुर्वाणाम् विक्षितैर् दिक्षु मालति.उत्पल-वर्षणम् ।

kurvANAm vikSitai:_dikSu mAlati.utpala-varSaNam |

सृजन्तीम् आत्म-लावण्याद् इन्दुम् इन्दुम् नभ.उदितम् ॥३।५७।६॥

sRjantIm Atma-lAvaNyAt_indum indum nabha.uditam ||3|57|6||

नरपाल.आत्मनो वि xष्णो र् लक्ष्मीम् इव समागताम् ।

narapAla.Atmana:_viSNo:_lakSmIm iva samAgatAm |

उदिताम् पुष्प-सम्भाराद् इव पुष्प.आकर-श्रियम् ॥३।५७।७॥

uditAm puSpa-sambhArAt_iva puSpa.Akara-zriyam ||3|57|7||

भर्तुर् वदनके न्यस्त-दृष्टिम् इष्ट-विचेष्टिताम् ।

bhartu:_vadanake nyasta-dRSTim iSTa-viceSTitAm |

किम्चित् प्रम्लान-वदनाम् म्लान-चन्द्राम् निशाम् इव ॥३।५७।८॥

kimcit pramlAna-vadanAm mlAna-candrAm nizAm iva ||3|57|8||

ताभ्याम् सा ललना दृष्टा तया ते तु न लक्षिते ।

tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |

यस्मात् ते सत्य-संकल्पे सा न तावत् तथा_उदिता ॥३।५७।९॥

yasmAt te satya-saMkalpe sA na tAvat tathA_uditA ||3|57|9||

राम* उवाच ।

rAma* uvAca |

तस्मिन् प्रदेशे सा पूर्व-लीला संस्थाप्य देहकम् ।

tasmin pradeze sA pUrva-lIlA saMsthApya dehakam |

ध्यानेन ज्ञप्ति-सहिता गता_अभूद् इति वर्णितम् ॥३।५७।१०॥

dhyAnena jJapti-sahitA gatA_abhUt_iti varNitam ||3|57|10||

किम् इदानीम् स* लीलाया देहास् तत्र न वर्णितः ।

kim idAnIm sa* lIlAyA deha:_tatra na varNita: |

किम् सम्पन्नः क्व वा यात* इति मे कथय प्रभो ॥३।५७।११॥

kim sampanna: kva vA yAta* iti me kathaya prabho ||3|57|11||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

क्व_आसील् लीला-शरीरम् तत् कुतस् तस्य_अस्ति सत्यता ।

kva_AsIt_lIlA-zarIram tat kuta:_tasya_asti satyatA |

केवला भ्रान्तिर् एव_अभूज् जल-बुद्धिर् मराव्_इव ॥३।५७।१२॥

kevalA bhrAnti:_eva_abhUt_ jala-buddhi:_marAu_iva ||3|57|12||

आत्मा_एव_इदम् जगत् सर्वम् कुतो देह.आदि-कल्पना ।

AtmA_eva_idam jagat sarvam kuta:_deha.Adi-kalpanA |

ब्रह्म_एव_आनन्द-रूपम् सद् यत् पश्यसि तद् एव चित् ॥३।५७।१३॥

brahma_eva_Ananda-rUpam sat_yat pazyasi tat_eva cit ||3|57|13||

यथा_एव बोधे लीला_असौ परिणाममिता क्रमात् ।

yathA_eva bodhe lIlA_asau pariNAma-mitA kramAt |

परे तथैव तस्मात् तद्* धिमवद् गलितम् वपुः ॥३।५७।१४॥

pare tathaiva tasmAt tat_*himavat_galitam vapu: ||3|57|14||

आतिवाहिक-देहस्य कालेन_अभ्युदितो भ्रमः ।

AtivAhika-dehasya kAlena_abhyudita:_bhrama: |

आधिभौतिक-देहो ऽहम् इति रज्जु-भुजङ्ग.वत् ॥३।५७।१५*॥

Adhibhautika-deha:_aham iti rajju-bhujaGga.vat ||3|57|15*||

आतिवाहिक-देहेन दृश्यम् यद् अवलोकितम् ।

AtivAhika-dehena dRzyam yat_avalokitam |

भूम्य्.आदि नाम तस्य_एव कृतम् तच् च_आधिभौतिकम् ॥३।५७।१५॥

bhUmi.Adi nAma tasya_eva kRtam tat_ca_Adhibhautikam ||3|57|15||

वास्तवेन तु रूपेण भूम्य्.आदि.आत्म.अधिभौतिकः ।

vAstavena tu rUpeNa bhUmi.Adi.Atma.adhibhautika: |

न शब्देन न च_अर्थेन सत्य.आत्मा शश-शृङ्गवत् ॥३।५७।१६॥

na zabdena na ca_arthena satya.AtmA zaza-zRGgavat ||3|57|16||

पुंसो हरिणको ऽस्मि_इति स्वप्ने यस्य_उदिता मतिः ।

puMsa:_hariNaka:_asmi_iti svapne yasya_uditA mati: |

स* किम् अन्विष्यति मृगम् स्व.मृगत्व-परिक्षये ॥३।५७।१७॥

sa* kim anviSyati mRgam sva.mRgatva-parikSaye ||3|57|17||

उदेत्य्_असत्यम् एव_आशु तथा सत्यम् विलीयते ।

udeti_asatyam eva_Azu tathA satyam vilIyate |

भ्रान्तिर् भ्रमवतो रज्ज्वाम् अपि सर्प.भ्रमे गते ॥३।५७।१८॥

bhrAnti:_bhramavata:_rajjvAm api sarpa.bhrame gate ||3|57|18||

समस् तस्य_अप्रबुद्धस्य मनो-जातस्य कस्यचित् ।

sama:_tasya_aprabuddhasya mana:-jAtasya kasyacit |

बीजम् विना मृषा_एव_इयम् मिथ्यारूढिम् उपागता ॥३।५७।१९॥

bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||3|57|19||

स्वप्न.उपलम्भम् सर्ग.आख्यम् स* सर्वो ऽनुभवन् स्थितः ।

svapna.upalambham sarga.Akhyam sa* sarva:_anubhavan sthita: |

चिरम् आवृत्त-देह.आत्मा भू-चक्र-भ्रमणम् यथा ॥३।५७।२०॥

ciram AvRtta-deha.AtmA bhU-cakra-bhramaNam yathA ||3|57|20||

राम* उवाच ।

rAma* uvAca |

ब्रह्मन् लोकैः पुरस्थस्य गच्छतोर् योगिनो निजम् ।

brahman lokai: purasthasya gacchata:_yogIna:_nijam |

आतिवाहिकताम् देहः कीदृशो ऽयम् विलोक्यते ॥३।५७।२१॥

AtivAhikatAm deha: kIdRza:_ayam vilokyate ||3|57|21||

देहात्_देह.अन्तर-प्राप्तिः पूर्व-देहम् विना सदा ।

dehAt_deha.antara-prApti: pUrva-deham vinA sadA |

आतिवाहिक-देहे ऽस्मिन् स्वप्नेष्व्_इव विनश्वरी ॥३।५७।२२॥

AtivAhika-dehe_asmin svapneSu_iva vinazvarI ||3|57|22||

यथा-तपे हिम-कणः शरत्.व्योम्नि सितो ऽम्बुदः ।

yathA-tape hima-kaNa: zarat.vyomni sita:_ambuda: |

दृश्यमा नो ऽप्य्_अदृश्यत्वम् इत्य्_एवम् योगि-देहकः ॥३।५७।२३॥

dRzyamAna:_api_adRzyatvam iti_evam yogi-dehaka: ||3|57|23||

द्राग् इत्य्_एव_अथवा कश्चिद् योगि-देहो न लक्ष्यते ।

drAk_iti_eva_athavA kazcit_yogi-deha:_na lakSyate |

योगिभिश् च पुरो वेगात् प्रोड्डीन* इव खे खगः ॥३।५७।२४॥

yogibhi:_ca pura:_vegAt proDDIna* iva khe khaga: ||3|57|24||

स्व.वासना-भ्रमेण_एव कश्चित् केचित् कदाचन ।

sva-vAsanA-bhrameNa_eva kazcit kecit kadAcana |

मृतो ऽयम् इति पश्यन्ति केचिद् योगिनम् अग्रगाः ॥३।५७।२५॥

mRta:_ayam iti pazyanti kecit_yoginam agragA: ||3|57|25||

भ्रान्ति-मात्रम् तु देह.आत्मा तेषाम् तद् उपशाम्यति ।

bhrAnti-mAtram tu deha.AtmA teSAm tat_upazAmyati |

सत्य-बोधेन रज्जूनाम् सर्प-बुद्धिर् इव_आत्मनि ॥३।५७।२६॥

satya-bodhena rajjUnAm sarpa-buddhi:_iva_Atmani ||3|57|26||

को देहः कस्य वा सत्ता कस्य नाशः कथम् कुतः ।

ka:_deha: kasya vA sattA kasya nAza: katham kuta: |

स्थितम् तद् एव यद् अभूद् अबोधः केवलम् गतः ॥३।५७।२७॥

sthitam tat_eva yat_abhUt_abodha: kevalam gata: ||3|57|27||

राम* उवाच ।

rAma* uvAca |

आतिवाहिकताम् एति आधिभौतिक* एव किम् ।

AtivAhikatAm eti Adhibhautika* eva kim |

उत_अन्य* इति मे ब्रूहि येन_उह्य* इव भोः प्रभो ॥३।५७।२८॥

uta_anya* iti me brUhi yena_uhya* iva bho: prabho ||3|57|28||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

बहुशो ह्य्_उक्तम् एतत् ते न गृह्णसि किम् उत्तमम् ।

bahuza:_hi_uktam etat te na gRhNasi kim uttamam |

आतिवाहिक* एव_अस्ति न_अस्त्य्_एव_इह_आधिभौतिकः ॥३।५७।२९॥

AtivAhika* eva_asti na_asti_eva_iha_Adhibhautika: ||3|57|29||

तस्य_एव_अभ्यासतो ऽप्य्_एति स.आधिभौतिकता-मतिः ।

tasya_eva_abhyAsata:_api_eti sa.AdhibhautikatA-mati: |

यदा शाम्यति सा_एव_अस्य तदा पूर्वम् प्रवर्तते ॥३।५७।३०॥

yadA zAmyati sA_eva_asya tadA pUrvam pravartate ||3|57|30||

तदा गुरुत्वम् काठिन्यम् इति यश् च मुधा ग्रहः ।

tadA gurutvam kAThinyam iti ya:_ca mudhA graha: |

शाम्येत् स्वप्न-नरस्य_इव बो द् धुx र् बोधाद् निरामयात् ॥३।५७।३१॥

zAmyet svapna-narasya_iva boddhu:_bodhAt_nirAmayAt ||3|57|31||

लघु-तूल-समापत्तिस् ततः समुपजायते ।

laghu-tUla-samApatti:_tata: samupajAyate |

स्वप्ने स्वप्न-परिज्ञानाद् इव देहस्य योगिनः ॥३।५७।३२॥

svapne svapna-parijJAnAt_iva dehasya yogina: ||3|57|32||

स्वप्ने स्वप्न-परिज्ञानाद् यथा देहो ल घुx र् भवेत् ।

svapne svapna-parijJAnAt_yathA deha:_laghu:_bhavet |

तथा बोधाद् अयम् देहः स्थूलवत् प्लुतिमान् भवेत् ॥३।५७।३३॥

tathA bodhAt_ayam deha: sthUlavat plutimAn bhavet ||3|57|33||

अनेक-दिन-संकल्प-देहे परिणात.आत्मनाम् ।

aneka-dina-saMkalpa-dehe pariNAta.AtmanAm |

अस्मिन् देहे शवे दग्धे तत्र_एव_आस्थितिम् ईयुषाम् ॥३।५७।३४॥

asmin dehe zave dagdhe tatra.eva_Asthitim IyuSAm ||3|57|34||

लघु-देह.अनुभवनम् अवश्यम् भावि वै तथा ।

laghu-deha.anubhavanam avazyam bhAvi vai tathA |

प्रबोध.अतिशयाद् एति जीवताम् अपि योगिनाम् ॥३।५७।३५॥

prabodha.atizayAt_eti jIvatAm api yogInAm ||3|57|35||

उदितायाम् स्मृतौ तत्र संकल्प.आत्मा_अहम् इत्य्_अलम् ।

uditAyAm smRtau tatra saMkalpa.AtmA_aham iti_alam |

यादृशः स* भवेद् देहास् तादृशो ऽयम् प्रबोधतः ॥३।५७।३६॥

yAdRza: sa* bhavet_deha:_tAdRza:_ayam prabodhata: ||3|57|36||

भ्रान्तिर् एवम् इयम् भाति रज्ज्वाम् इव भुजङ्गता ।

bhrAnti:_evam iyam bhAti rajjvAm iva bhujaGgatA |

किम् नष्टाम् अस्याम् नष्टायाम् जातायाम् किम् प्रजायते ॥३।५७।३७॥

kim naSTAm asyAm naSTAyAm jAtAyAm kim prajAyate ||3|57|37||

राम* उवाच ।

rAma* uvAca |

अनन्तरम् ये वास्तव्या लीलाम् पश्यन्ति ते यदि ।

anantaram ye vAstavyA lIlAm pazyanti te yadi |

तत् सत्य-संकल्पतया बुध्यन्ते किम् अतः प्रभो ॥३।५७।३८॥

tat satya-saMkalpatayA budhyante kim ata: prabho ||3|57|38||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एवम् ज्ञास्यन्ति ते राज्ञी स्थिता_इयम् इह दुः.स्थिता ।

evam jJAsyanti te rAjJI sthitA_iyam iha du:sthitA |

वयस्या काचिद् अन्या_इयम् कुतो_अप्य्_अस्या उपागता ॥३।५७।३९॥

vayasyA kA.cit_anyA_iyam kuta:_api_asyA upAgatA ||3|57|39||

संदेहः क* इव_अत्र_एषाम् पशवो ह्य्_अविवेकिनः ।

saMdeha: ka* iva_atra_eSAm pazava:_hi_a-vivekina: |

यथा दृष्टम् विचेष्टन्ते कुत* एषाम् विचारणा ॥३।५७।४०॥

yathA dRSTam viceSTante kuta* eSAm vicAraNA ||3|57|40||

यथा लोष्टो लुठाद् वृक्षम् वञ्चयित्वा_आशु गच्छति ।

yathA loSTa:_luThAt_vRkSam vaJcayitvA_Azu gacchati |

अज्ञानत्वे ऽजप-शवास् तथा ह्य्_अस्ति पुरादिकम् ॥३।५७।४१॥

ajJAnatve_ajapa-zava:_tathA hi_asti purAdikam ||3|57|41||

यथा स्वप्न-वपुर् बोधान् न जाने क्व_इव गच्छति ।

yathA svapna-vapu:_bodhAt_na jAne kva_iva gacchati |

असत्यम् एव ताद् यस्मात् तथ_एव_इह_आधिभौतिकम् ॥३।५७।४२॥

asatyam eva tAt_yasmAt tatha_eva_iha_Adhibhautikam ||3|57|42||

राम* उवाच ।

rAma* uvAca |

भगवन् स्वप्न-शिखरी प्रबोधे क्व_इव गच्छति ।

bhagavan svapna-zikharI prabodhe kva_iva gacchati |

इति मे संशयम् छिन्धि शरद्.अभ्रम् इव_अनिलः ॥३।५७।४३॥

iti me saMzayam chindhi zarat.abhram iva_anila: ||3|57|43||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

स्वप्न-भ्रमे_ऽथ संकल्पे पदार्थाः पर्वत.आदयः ।

svapna-bhrame_atha saMkalpe padArthA: parvata.Adaya: |

संविदो ऽन्तर्_मिलन्त्य्_एते स्पन्दनान्य्_अनिले यथा ॥३।५७।४४॥

saMvida:_antar_milanti_ete spandanAni_anile yathA ||3|57|44||

अस्पन्दस्य यथा वायोः सस्पन्दो ऽन्तर्_विशत्य्_अलम् ।

a-spandasya yathA vAyo: sa-spanda:_antar_vizati_alam |

अनन्य.आत्मा तथा_एव_अयम् स्वप्न.अर्थः संविदो मलम् ॥३।५७।४५॥

ananya.AtmA tathA_eva_ayam svapna.artha: saMvida:_malam ||3|57|45||

स्वप्न.आद्य्.अर्थ.अवभासेन संविद् एव स्फुरत्य्_अलम् ।

svapna.Adi.artha.avabhAsena saMvit_eva sphurati_alam |

अस्फुरन्ती तु तेन_एव यात्य्_एकत्वम् तदा_आत्मिका ॥३।५७।४६॥

a-sphurantI tu tena_eva yAti_ekatvam tadA_AtmikA ||3|57|46||

संवित्-स्वप्न.अर्थयोर् द्वित्वम् न कदाचन लभ्यते ।

saMvit-svapna.arthayo:_dvitvam na kadAcana labhyate |

यथा द्रवत्व-पयसोर् यथा वा स्पन्द-वातयोः ॥३।५७।४७॥

yathA dravatva-payaso:_yathA vA spanda-vAtayo: ||3|57|47||

यस् तत्र स्याद् इव_आबोधास् तद् अ-ज्ञानम् अन्-उत्तमम् ।

ya:_tatra syAt_iva_Abodha:_tat_a-jJAnam an-uttamam |

सा_एषा संसृतिर्_इत्य्_उक्ता मिथ्याज्ञान.आत्मिक.उदिता ॥३।५७।४८॥

sA_eSA saMsRti:_iti_uktA mithyAjJAna.Atmika.uditA ||3|57|48||

सहकारि-कारणानाम् अभावे किल कीदृशी ।

saha.kAri-kAraNAnAm abhAve kila kIdRzI |

संवित् स्वप्न-पदार्थानाम् द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥

saMvit svapna-padArthAnAm dvitA svapne nirarthikA ||3|57|49||

यथा स्वप्नस् तथा जाग्राद् इदम् न_अस्त्य्_अत्र संशयः ।

yathA svapna:_tathA jAgrAt_idam na_asti_atra saMzaya: |

स्वप्ने पुरम् असद् भाति सर्ग.आदौ भात्य्_असज्_जगत् ॥३।५७।५०॥

svapne puram asat_bhAti sarga.Adau bhAti_asat_jagat ||3|57|50||

न च_अर्थो भवितुम् शक्यः सत्यत्वे स्वप्नता_उदितः ।

na ca_artha:_bhavitum zakya: satyatve svapnatA_udita: |

संविदो नित्य-सत्यत्वम् स्वप्न.अर्थानाम् असत्यता ॥३।५७।५१॥

saMvida:_nitya-satyatvam svapna.arthAnAm asatyatA ||3|57|51||

झटित्य्_एव यथा_आकाशम् भवति स्वप्न-पर्वतः ।

jhaTiti_eva yathA_AkAzam bhavati svapna-parvata: |

क्रमेण वा तथा बोधे खम् भवत्य्_आधिभौतिकम् ॥३।५७।५२॥

krameNa vA tathA bodhe kham bhavati_Adhibhautikam ||3|57|52||

उड्डीनो ऽयम् मृतो वा_इति पश्यन्ति निकट.स्थिताः ।

uDDIna:_ayam mRta:_vA_iti pazyanti nikaTa.sthitA: |

ज्ञम् आतिवाहिकी.भूतम् स्व.स्वभाव-हता* यतः ॥३।५७।५३॥

jJam AtivAhikI.bhUtam sva.svabhAva-hatA* yata: ||3|57|53||

मिथ्या-दृष्टय* एव_इमाः सृष्टयोर् मोह-दृष्टयः ।

mithyA-dRSTaya* eva_imA: sRSTaya* moha-dRSTaya: |

माया.मात्र-दृशो भ्रान्तिः शून्याः स्वप्न.अनुभूतयः ॥३।५७।५४॥

mAyA.mAtra-dRza:_bhrAnti: zUnyA: svapna.anubhUtaya: ||3|57|54||

मिथ्या-दृष्टय* एव_इमाः सृष्टयोर् मोह-दृष्टयः ।

mithyA-dRSTaya* eva_imA: sRSTaya* moha-dRSTaya: |

माया.मात्र-दृशो भ्रान्तिः शून्याः स्वप्न.अनुभूतयः ॥३।५७।५४॥

mAyA.mAtra-dRza:_bhrAnti: zUnyA: svapna.anubhUtaya: ||3|57|54||

स्वप्न.अनुभूतय* इमा* मरण.अन्त-बोधे

svapna.anubhUtaya* imA* maraNa.anta-bodhe

भ्रान्त्या_इतर-भ्रम-दृशः स्फुट-सर्ग-भासः ।

bhrAntyA_itara-bhrama-dRza: sphuTa-sarga-bhAsa: |

भान्त्य्_आतिवाहिक-शरीर-गताः समस्ता*

bhAnti_AtivAhika-zarIra-gatA: samastA*

मिथ्या_उदिता* मृग-नदी-सरण-क्रमेण ॥३।५७।५५॥

mithyA_uditA* mRga-nadI-saraNa-krameNa ||3|57|55||

॥

३०५८

fm3058 1.jl17...20 REVIVAL .z53

https://www.dropbox.com/s/nctgfxvbgk1ecz6/fm3058%201.jl17...20%20REVIVAL%20.z53.docx?dl=0

+++

FM.Canto 5.2

Vasishtha said—

01 02 03

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fm3057 1.jl16-17 An Inquiry into Dream .z55.docx

Jiva Das

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Jun 29, 2021, 9:38:52 AM6/29/21

to yoga vasishtha

FM3057 AN INQUIRY INTO DREAM 1.JL16-17 .z55

https://www.dropbox.com/s/ge9jyxdxanlao6s/fm3057%201.jl16-17%20An%20Inquiry%20into%20Dream%20.z55.docx?dl=0

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

3.utpatti

https://www.dropbox.com/s/q6fe94eam8qgjex/3.utpatti.docx?dl=0

oॐm

FM.3.57

An Inquiry into Dream

VASISHTHA continued—

ततो ददृशतुस् तत्र शव.शय्या.एक.पार्श्वगाम् ।

tata:_dadRzatu:_tatra zava.zayyA.eka.pArzvagAm |

लीलाम् विदूरथस्य_अग्रे मृताम् ते प्रथम.आगताम् ॥३।५७।१॥

lIlAm vidUrathasya_agre mRtAm te prathama.AgatAm ||3|57|1||

प्राग्.वेषाम् प्राक्.समाचाराम् प्राग्.देहाम् प्राक्.स.वासनाम् ।

prAk.veSAm prAk.samAcArAm prAk.dehAm prAk.sa.vAsanAm |

प्राक्तन.आकार.सदृशीम् सर्व.रूप.अङ्ग=सुन्दरीम् ॥३।५७।२॥

prAktana.AkAra.sadRzIm sarva.rUpa.aGga=sundarIm ||3|57|2||

प्राग्.रूप.अवयव.स्पन्दाम् प्राग्.अम्बर.परिवृताम् ।

prAk.rUpa.avayava.spandAm prAk.ambara.parivRtAm |

प्राग्.भूषण.भरच्.छन्नम् केवलम् तत्र संस्थिताम् ॥३।५७।३॥

prAk.bhUSaNa.bharat.channam kevalam tatra saMsthitAm ||3|57|3||

tatra zava.zayyA.eka.pArzvagAm |

lIlAm vidUrathasya_agre

mRtAm te prathama.AgatAm

prAk.veSAm

prAk.samAcArAm

prAk.dehAm

prAk.sa.vAsanAm |

prAktana.AkAra.sadRzIm

sarva.rUpa.aGga=sundarIm

prAk.rUpa.avayava.spandAm

prAk.ambara.parivRtAm |

prAk.bhUSaNa.bharat.channam

kevalam tatra saMsthitAm

*vlm. They beheld there the younger Lílá of Vidúratha, who had arrived there after her demise, and before the death of that king. *sv.... the second Lila who was devoutly fanning the king.

गृहीत.चामराम् चारु वीजयन्तीम् महीपतिम् ।

gRhIta.cAmarAm cAru vIjayantIm mahIpatim |

उद्यच् चन्द्राम् इव दिवम् भूषयन्तीम् महीतलम् ॥३।५७।४॥

udyat_candrAm iva divam bhUSayantIm mahItalam ||3|57|4||

grasping her favorite fan she waves it to honor the EarthLord

it's like the rising of the moon by day

as it hovers over Earth

gRhIta.cAmarAm cAru vIjayantIm mahIpatim udyat candrAm iva divam

bhUSayantIm mahItalam

*vlm.3.57.4. She kept flapping her pretty fan (chouri), over the corpse of the king; and was gracing the ground below, like the rising moon brightening the skies above.

मौनस्थाम् वाम.हस्त.स्थ.वदन.इन्दुतया नताम् ।

mauna.sthAm vAma.hasta.stha.vadana.indutayA natAm |

भूषण.अंशु.लता.पुष्पैः फुल्लाम् इव वन.स्थलीम् ॥३।५७।५॥

bhUSaNa.aMzu.latA.puSpai: phullAm iva vana.sthalIm ||3|57|5||

now

as still as

a silent muni

her chin resting* in the palm of her left hand

she sits,

her jewels like vine.flowers in the forest

mauna.Quiet/silent.stha.set/situate

.Am by/with the vaama.hasta.hand/elephant.stha.set/situate

.vadana.face.indu.moon/River.tA.ness.ayA nata.Am | ~*bhUSaNa.adorning/embellishing\ornament\decoration.aMzu.particle/tip/sunbeam.latA.vine/creeper.puSpa.flower.s.i: phulla.Am iva.like/as.if vana.woods/forest.sthala.ground/place/spot.Im

vAma

nata

*jd. the attentive reader will recall this

as rAma's favored pose when troubled by melancholy

in Book 1, Dispassion

कुर्वाणाम् विक्षितैर् दिक्षु मालत्य्.उत्पल.वर्षणम् ।

kurvANAm vikSitai:_dikSu mAlati.utpala.varSaNam |

सृजन्तीम् आत्म.लावण्याद् इन्दुम् इन्दुम् नभ.उदितम् ॥३।५७।६॥

sRjantIm Atma.lAvaNyAt_indum indum nabha.uditam ||3|57|6||

casting her glances everywhere,

she rains.forth jasmines and lotuses,

she pours.out.of her moonlight.self a moon of moons into the sky

kurvANAm vikSitai:_dikSu mAlati.utpala.varSaNam | sRjantIm Atma.lAvaNyAt_

indum indum nabha.uditam

*vlm.3.57.6. With the glances of her beautiful eyes, she shed showers of flowers on all sides; and the brightness of her person, beamed with the beams of the etherial moon.

*AS. She made it look like showers of flowers with her glances (vIkSitaiH). From her beautiful complexions she gave rise to appearance of many moons rising in the sky.

नरपाल.आत्मनो विष्णोर् लक्ष्मीम् इव समागताम् ।

narapAla.Atmana:_viSNo:_lakSmIm iva samAgatAm |

उदिताम् पुष्प.सम्भाराद् इव पुष्प.आकर.श्रियम् ॥३।५७।७॥

uditAm puSpa.sambhArAt_iva puSpa.Akara.zriyam ||3|57|7||

she's like

Lakshmii approaching Vishnu as the Lord of Humankind

her face above the gathered flowers crowns the beauty of her bouquet

@ narapAla.xx.Atma.self/nature.na: of Vishnu the Pervader.o:_

lakSmI.xx.m iva.like/as.if – samAgata.xx.Am =

udita.arisen/said.Am puSpa.flower.sambhAra.possess/combining.At iva.like/as.if – puSpAkara.flowery\springtime.zriyam

*AS. ... beauty of a bouquet of flowers. She was like a boquet rising from the heap of flowers.

भर्तुर् वदनके न्यस्त.दृष्टिम् इष्ट.विचेष्टिताम् ।

bhartu:_vadanake nyasta.dRSTim iSTa.viceSTitAm |

किम्चित् प्रम्लान.वदनाम् म्लान.चन्द्राम् निशाम् इव ॥३।५७।८॥

kimcit pramlAna.vadanAm mlAna.candrAm nizAm iva ||3|57|8||

the silent face of her husband

is unperceiving,

unknowing

wistfully

she examines

his face

and her face,

fading like his,

is a second waning moon at night

*vlm.3.57.8. Her eyes were fixed on the countenance of her husband, as.if she was pondering his future well.being; and there was a melancholy like that of the waning moon, spreAt_over her face, to think of his present woeful state.

ताभ्याम् सा ललना दृष्टा तया ते तु न लक्षिते ।

tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |

यस्मात् ते सत्य.संकल्पे सा न तावत् तथा_उदिता ॥३।५७।९॥

yasmAt te satya.saMkalpe sA na tAvat tathA_uditA ||3|57|9||

and so they both can see the girl

but they are not perceived by her

because they are each.of.them conceptual realities

while she has not become so

tAbhyAm sA lalanA dRSTA tayA te tu na lakSite | yasmAt te satya.saMkalpe

sA na tAvat tathA_uditA

*vlm. ... because their trust was in truth, and saw everything clearly; while her views being otherwise, she could not discern their spiritual forms.

RÂMA said—

तस्मिन् प्रदेशे सा पूर्व.लीला संस्थाप्य देहकम् ।

tasmin pradeze sA pUrva.lIlA saMsthApya dehakam |

ध्यानेन ज्ञप्ति.सहिता गता_अभूद् इति वर्णितम् ॥१०॥

dhyAnena jJapti.sahitA gatA_abhUt_iti varNitam ||10||

tasmin pradeze sA pUrva.lIlA saMsthApya dehakam | dhyAnena jJapti.sahitA gatA_abhUt_iti varNitam

here in the story

the waking lIlA took bodily form

by means of dhyAna Meditation

traveled in the company of the Vision

just as you have told

*vlm. ... the former Lílá hAt_repaired there in her reverie and spiritual form, by the favour of the goddess of wisdom.

किम् इदानीम् स* लीलाया देहास् तत्र न वर्णितः ।

kim idAnIm sa* lIlAyA deha:_tatra na varNita: |

किम् सम्पन्नः क्व वा यात* इति मे कथय प्रभो ॥३।५७।११॥

kim sampanna: kva vA yAta* iti me kathaya prabho ||3|57|11||

how was it with the young *lIlA

how did her body come there

this is not explained

just how it was produced,

how it went

tell me about this, lord

kim idAnIm sa* lIlAyA deha:_tatra na varNita: |

kim.sampanna:

kva vA yAta*

iti me kathaya prabho so to.me tell, Sir.

*vlm.3.57.11. How do you now describe her as having a body, which I want to know how and whence it came to her.

*sv. It was said that the first Lila hAt_temporarily left her body near the king and travelled with Sarasvati in an ethereal body: but now the first Lila's body is not mentioned at all.

VASISHTHA said—

क्व_आसील् लीला.शरीरम् तत् कुतस् तस्य_अस्ति सत्यता ।

kva_AsIt_lIlA.zarIram tat kuta:_tasya_asti satyatA |

केवला भ्रान्तिर् एव_अभूज् जल.बुद्धिर् मराव्_इव ॥३।५७।१२॥

kevalA bhrAnti:_eva_abhUt_ jala.buddhi:_marAu_iva ||3|57|12||

where

is that lIlA.body ?

whence is the Suchness of That?

it is all delusion

like the notion of water in a desert

kva_AsIt_lIlA.zarIram

tat kuta:_

tasya_asti satyatA |

kevalA bhrAnti:_eva_abhUt

jala.buddhi:_marAu_iva

*vlm. What is this body of Lílá, Ramá! It is no more true than a false imagination of her gross spirit, like that of water in the mirage.

आत्मा_एव_इदम् जगत् सर्वम् कुतो देह.आदि.कल्पना ।

AtmA_eva_idam jagat sarvam kuta:_deha.Adi.kalpanA |

ब्रह्म_एव_आनन्द.रूपम् सद् यत् पश्यसि तद् एव चित् ॥३।५७।१३॥

brahma_eva_Ananda.rUpam sat_yat pazyasi tat_eva cit ||3|57|13||

Self

only

this whole world

and all our imaginings

like the body

are just the Form of Joy,

the brahman.Immensity

This Suchness is just That chit.Consciousness

AtmA_eva_idam jagat sarvam

kuta:_deha.Adi.kalpanA |

brahma_eva_Ananda.rUpam sat_

yat pazyasi tat_eva cit

*VLMitra.p.13. It is spirit alone that fills the world, and all bodies are creations of fancy. This spirit is the Intellect of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}, and full of joy in itself.

यथा_एव बोधे लीला_असौ परिणाममिता क्रमात् ।

yathA_eva bodhe lIlA_asau pariNAma.mitA kramAt |

परे तथैव तस्मात् तद्* धिमवद् गलितम् वपुः ॥३।५७।१४॥

pare tathaiva tasmAt tat_*himavat_galitam vapu: ||3|57|14||

such was her Realization

lIlA,

transformed accordingly thus,

in the supreme,

was embodied as this.from.that

like melting ice

yathA.eva bodhe lIlA_asau

pariNAmamitA kramAt |

pare tathaiva tasmAt tat_

himavat_galitam vapu:

*sv.3.57.14 In fact, it was Lila's ignorant fancy that made it appear as.if she hAt_a physical bodi.

yathA eva bodhe As thus in realization lIlA asau this lIlA

आतिवाहिक.देहस्य कालेन_अभ्युदितो भ्रमः ।

AtivAhika.dehasya kAlena_abhyudita:_bhrama: |

आधिभौतिक.देहो ऽहम् इति रज्जु.भुजङ्ग.वत् ॥३।५७।१५*॥

Adhibhautika.deha:_aham iti rajju.bhujaGga.vat ||3|57|15*||

आतिवाहिक.देहेन दृश्यम् यद् अवलोकितम् ।

AtivAhika.dehena dRzyam yat_avalokitam |

भूम्य्.आदि नाम तस्य_एव कृतम् तच् च_आधिभौतिकम् ॥३।५७।१५॥

bhUmi.Adi nAma tasya_eva kRtam tat_ca_Adhibhautikam ||3|57|15||

the AtivAhika body

—the Traveler—

in course of time undergoes the arising of delusion

"I am this gross Adhibhautika body"

it is

delusion,

like the rope and snake!

a dRshya.Percept

—such as the "Earth" or the like—

when it is observed by the Traveler body

is only a form of That

That is made into the gross Adhibhautika

AtivAhika.dehasya v Traveler.body kAlena_ w time

abhyudita:_bhrama: arisen delusion

Adhibhautika.deha:_aham "material body I"

iti rajju.bhujaGga.vat so rope.snake.like.

AtivAhika.dehena w Traveler.body

dRzyam yat_avalokitam Percept which observed

bhUmi.Adi nAma Earth.&c namely

tasya_eva kRtam o.that indeed done

tat_ca_Adhibhautikam that also material

* The second part of verse 15 is either an alternative version of the first; or a variant reading.

*vwv.288. The delusion of the thought.body such as "I am the material body" has risen with time like the snake (falsely imagined) in the rope. + Whatever visible object is perceived by the thought.body, the name such as earth is created (or composed) for that only; and that is the material (object).

*vlm.3.57.15. The spiritual bodies also, are sometimes liable to fall into error, and think themselves as corporeal bodies, as we mistake a rope for the serpent.

* AtivAhika.dehasya v Traveler.body kAlena_ w time abhyudita:_bhrama: arisen delusion Adhibhautika.deha:_aham "material body I" iti rajju.bhujaGga.vat so rope.snake.like. AtivAhika.dehena w Traveler.body dRzyam yat_avalokitam Percept which observed bhUmi.Adi nAma Earth.&c namely tasya_eva kRtam o.that indeed done tat_ca_Adhibhautikam that also material

वास्तवेन तु रूपेण भूम्य्.आदि.आत्म.अधिभौतिकः ।

vAstavena tu rUpeNa bhUmi.Adi.Atma.adhibhautika: |

न शब्देन न च_अर्थेन सत्य.आत्मा शश.शृङ्गवत् ॥३।५७।१६॥

na zabdena na ca_arthena satya.AtmA zaza.zRGgavat ||3|57|16||

is material form

the elemental gross body

but no definition can confirm reality in a hare's horns

vAstavena tu rUpeNa bhUmi.Adi.Atma.adhibhautika: | na zabdena na ca_arthena

satya.AtmA zaza.zRGgavat

*vwv.290/16. By its real nature (or in reality), a material object of the form of earth and the like does not have the character of truth by word or meaning, like the "hare's horn".

*vlm.3.57.16. The belief in the materiality of any body, as composed of the earth and other elements, is as false as it is to believe the hares to have horns on their heads.

पुंसो हरिणको ऽस्मि_इति स्वप्ने यस्य_उदिता मतिः ।

puMsa:_hariNaka:_asmi_iti svapne yasya_uditA mati: |

स* किम् अन्विष्यति मृगम् स्व.मृगत्व.परिक्षये ॥३।५७।१७॥

sa* kim anviSyati mRgam sva.mRgatva.parikSaye ||3|57|17||

"I was

a human,

now

I'm a deer"

when one has such a thought in dream,

how will he,

thus and thereby having.become a beast,

bring an end to his beastliness

*VLMitra.p.17 Whoever thinks he has become a stag in his dream has no need to seek another stag so that he can compare himself with it.

*sv. ... on waking up and finding the deer missing, does one go about searching for it?

उदेत्य्_असत्यम् एव_आशु तथा सत्यम् विलीयते ।

udeti_asatyam eva_Azu tathA satyam vilIyate |

भ्रान्तिर् भ्रमवतो रज्ज्वाम् अपि सर्प.भ्रमे गते ॥३।५७।१८॥

bhrAnti:_bhramavata:_rajjvAm api sarpa.bhrame gate ||3|57|18||

what is not.So

comes.up,

and so

the Such subsides

the delusion of the illusory rope

appears

when the snake.delusion goes

...

*vlm. An untruth appears as truth at one time, and disappears at another; as the error of a snake in a rope, vanishes upon the knowledge of its falsehood.

समस् तस्य_अप्रबुद्धस्य मनो.जातस्य कस्यचित् ।

sama:_tasya_aprabuddhasya mana:.jAtasya kasyacit |

बीजम् विना मृषा_एव_इयम् मिथ्यारूढिम् उपागता ॥३।५७।१९॥

bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||3|57|19||

it's the same for that unawakened mind.born whatever

without a seed it's all in.vain

having arrived.at this false growth

sama:_tasya_aprabuddhasya mana:.jAtasya kasyacit | bIjam vinA mRSA_eva_iyam

mithyArUDhim upAgatA

*vwv.1389/19. This (world.experience) has attained to false fame [mithyAruDhi] (or currency) quite in vain, without a cause, for some unawakened class of minds [manojAta] among all the collections of minds (or the collective minds in the different spheres of the Universe). • *vlm.3.57.19. So the knowledge of the reality of all things, in the minds of the un.enlightened; is dispersed upon conviction of their un.reality in the minds of the enlightened. *sv.3.57.19.20 This fanciful conviction that the unreal is real is deep.rooted by repeated imagination.

स्वप्न.उपलम्भम् सर्ग.आख्यम् स* सर्वो ऽनुभवन् स्थितः ।

svapna.upalambham sarga.Akhyam sa* sarva:_anubhavan sthita: |

चिरम् आवृत्त.देह.आत्मा भू.चक्र.भ्रमणम् यथा ॥३।५७।२०॥

ciram AvRtta.deha.AtmA bhU.cakra.bhramaNam yathA ||3|57|20||

the dream.perception that is called

sarga Creation

All

experiencing existence

the body.self whirling along

like a world wandering its wheel

svapna.upalambham sarga.Akhyam sa* sarva:_anubhavan sthita: | ciram AvRtta.deha.AtmA bhU.cakra.bhramaNam yathA

*vwv.1390/20. That whole class (of ignorant ones), having the nature of repeated embodiment for a long time,remains experiencing the dream.perception called creation (or the universe), like (experiencing) the turning round of the earth's horizon (due to giddiness).

*vlm.3.57.20. But the ignorant, that have a belief in the reality of this world of dreams, believe also in the transmigration of the animal soul, like the revolution of the globe on its own axis.

*VA. dream.perception, called creation, is all experience only long repetition (of notion) “atma is body”, like earth rotating on its orbit.

*AS.I agree, except perhaps you want earth moving in its orbit.

*jd. I think VA is reading it well—Earth rotates in its orbit around Sol—it is rotating and revolving at once—and too around the Galactic Center &c.

*jd. a mechanized form of *gauDapAda's firebrand, where a performer whirls a torch to create a ring of light.

RÂMA said—

ब्रह्मन् लोकैः पुरस्थस्य गच्छतोर् योगिनो निजम् ।

brahman lokai: purasthasya gacchata:_yogIna:_nijam |

आतिवाहिकताम् देहः कीदृशो ऽयम् विलोक्यते ॥३।५७।२१॥

AtivAhikatAm deha: kIdRza:_ayam vilokyate ||3|57|21||

brahman lokai: purasthasya gacchata:_yogIna:_nijam | AtivAhikatAm deha:

kIdRza:_ayam vilokyate

brAhmaNa,

when the worldlings are in the presence of an active yogI,

how does his Subtle.Body.state look to them

*vlm. [How are they] seen to walk about in the sights of men?

*AS. ... the vocative "brahmana" is unusual. I generally take it as an honorific "Sir".

VASISHTHA said—

देहात्_देह.अन्तर.प्राप्तिः पूर्व.देहम् विना सदा ।

dehAt_deha.antara.prApti: pUrva.deham vinA sadA |

आतिवाहिक.देहे ऽस्मिन् स्वप्नेष्व्_इव विनश्वरी ॥३।५७।२२॥

AtivAhika.dehe_asmin svapneSu_iva vinazvarI ||3|57|22||

from the body getting the other.body,

always apart.from the former body,

here is this AtivAhika body

it is like dream, perishable

dehAt_fr/ the body deha.antara.prApti.: the body.other.gettng pUrva.deham vinA sadA

always except/without the former body AtivAhika.dehe asmin here in this AtivAhika body

svapneSu iva vinazvarI ??? as in a dream, perishable.

*sv. Even without destroying it, one can move from one ethereal body to another, just as in dream one can take one form after another without abandoning the previous one.

#vinazvara. #vinazvarI – perishable • vinazvaratA, vinazvaratvam – perishability. . this word appears only in Capeller; and is not in MW; but MW incorporated Capeller in his dictionary, so must have rejected this definition. The only google entry is this: "tataz cÂtmana:_api_artha.kriyA.lakSaNatvam eva vinAzitve pramANam iti vinazvara Atmeti siddham |" para.mokSa.nirAsa.kArikA ||3|57|

*jd. . dehAt_fr/ the body deha.antara.prApti.: the body.other.gettng pUrva.deham vinA sadA

always except/without the former body AtivAhika.dehe asmin here in this AtivAhika body

svapneSu iva vinazvarI ??? as in a dream, perishable.

यथा.तपे हिम.कणः शरत्.व्योम्नि सितो ऽम्बुदः ।

yathA.tape hima.kaNa: zarat.vyomni sita:_ambuda: |

दृश्यमा नो ऽप्य्_अदृश्यत्वम् इत्य्_एवम् योगि.देहकः ॥३।५७।२३॥

dRzyamAna:_api_adRzyatvam iti_evam yogi.dehaka: ||3|57|23||

depending.on the heat,

a flake of snow melts under the autumn sky

while perceived,

it is like a yogic embodiment

yathA.tape According to the heat hima.kaNa: a snowflake zarad.vyomni in the autumn sky sita.: ambuda.: becomes cool water dRzyamAna.: api Though perceiving adRzyatvam iti evam the imperceptible is so thus yogi.dehaka: yogI.embodiment.

*vlm. ... like the particles of frost seen in sun.beams, and as the appearance of a white spot in autumnal sky; (when there is no frost nor cloud in it). *sv. The yogi's body is truly invisible, ethereal, even though it appears to be visible in the eyes of the ignorant beholder.

*jd. . yathA.tape According to the heat hima.kaNa: a snowflake zarad.vyomni in the autumn sky sita.: ambuda.: becomes cool water dRzyamAna.: api Though perceiving adRzyatvam iti evam the imperceptible is so thus yogi.dehaka: yogI.embodiment.

द्राग् इत्य्_एव_अथवा कश्चिद् योगि.देहो न लक्ष्यते ।

drAk_iti_eva_athavA kazcit_yogi.deha:_na lakSyate |

योगिभिश् च पुरो वेगात् प्रोड्डीन* इव खे खगः ॥३।५७।२४॥

yogibhi:_ca pura:_vegAt proDDIna* iva khe khaga: ||3|57|24||

very quickly it becomes

some thing quite other

the body of a yogI is not to be seen,

even these yogI.s

eagerly soaring,

birds in the spacious sky

drAk_iti_eva_athavA kazcit_yogi.deha:_na lakSyate | yogibhi:_ca pura:_vegAt proDDIna* iva khe khaga:

*jd. . drAg iti eva Quickly indeed athavA kazcid otherwise whatever yogi.deha: the body of a yogI na lakSyate is not recognized yogibhi: ca and by yogIs pura: vegAt eagerly above proDDIne iva khe khaga: like birds soaring in the sky

स्व.वासना.भ्रमेण_एव कश्चित् केचित् कदाचन ।

sva.vAsanA.bhrameNa_eva kazcit kecit kadAcana |

मृतो ऽयम् इति पश्यन्ति केचिद् योगिनम् अग्रगाः ॥३।५७।२५॥

mRta:_ayam iti pazyanti kecit_yoginam agragA: ||3|57|25||

it is only the delusion of the self.vAsanA

that makes them

–whoever, wherever, whenever—

to be considered

a dead thing,

even the greatest of yogI.s

sva.vAsanA.bhrameNa_eva kazcit kecit kadAcana | mRta:_ayam iti pazyanti

kecit_yoginam agragA:

भ्रान्ति.मात्रम् तु देह.आत्मा तेषाम् तद् उपशाम्यति ।

bhrAnti.mAtram tu deha.AtmA teSAm tat_upazAmyati |

सत्य.बोधेन रज्जूनाम् सर्प.बुद्धिर् इव_आत्मनि ॥३।५७।२६॥

satya.bodhena rajjUnAm sarpa.buddhi:_iva_Atmani ||3|57|26||

the nature of the body

confusion

it is brought to peace

by realization of the Suchness

as,

in a rope,

is the serpent,

and

buddhi.Intellect

in yourself

bhrAnti.mAtram Delusion.only tu deha.AtmA is the body.nature tAt_upazAmyati That brings to peace teSAm satya.bodhena by their realization of their suchness iva rajjUnAm as of ropes sarpa.buddhir Atmani is the serpent Buddhi Intellect in the Self.

*vlm.3.57.26 The embodied soul is subject to errors, from which the souls of Yogis are free; because their knowledge of truth; has purged the mistake of a snake in the rope, from their souls.

*jd. . bhrAnti.mAtram Delusion.only tu deha.AtmA is the body.nature tAt_upazAmyati That brings to peace teSAm satya.bodhena by their realization of their suchness iva rajjUnAm as of ropes sarpa.buddhir Atmani is the serpent Buddhi Intellect in the Self.

RÂMA said—

आतिवाहिकताम् एति आधिभौतिक* एव किम् ।

AtivAhikatAm eti Adhibhautika* eva kim |

उत_अन्य* इति मे ब्रूहि येन_उह्य* इव भोः प्रभो ॥३।५७।२८॥

uta_anya* iti me brUhi yena_uhya* iva bho: prabho ||3|57|28||

"the gross Adhi.bhautika shifts into subtle Ati.vAhika

over(be)coming for hyper.traveling"

is that how it is

explain it the way

you

studied it,

Great.Lord

AtivAhika.tAm eti Ta:_the subtle AtivAhika goes Adhibhautika eva indeed the gross Adhibhautika kim uta_anye iti is it otherwise? me brUhi Tell me that yena Uhya iva as you have studied it bho: prabho great lord

*jd. . AtivAhika.tAm eti Ta:_the subtle AtivAhika goes Adhibhautika eva indeed the gross Adhibhautika kim uta_anye iti is it otherwise? me brUhi Tell me that yena Uhya iva as you have studied it bho: prabho great lord

VASISHTHA said—

बहुशो ह्य्_उक्तम् एतत् ते न गृह्णसि किम् उत्तमम् ।

bahuza:_hi_uktam etat te na gRhNasi kim uttamam |

आतिवाहिक* एव_अस्ति न_अस्त्य्_एव_इह_आधिभौतिकः ॥३।५७।२९॥

AtivAhika* eva_asti na_asti_eva_iha_Adhibhautika: ||3|57|29||

often enough I've told you this: why can't you grasp it, finally

the subtle Ati.vAhika Traveler

_is_

the gross Adhi.bhautika

_is.not_

*vlm. I have told this repeatedly to you, my good Ráma! and how is it that you do not understand it that there exists only the spiritual body, and the material form is nothing?

*sv. How many times I have told you, O Rama: yet you do not grasp it! The ethereal body alone is: by persistent fancy, it appears to be linked to a physical bodi.

*jd. . bahuzas hi uktam etat te Often enough I've told you this: na gRhNasi kim uttamam why do you not grasp it finally? AtivAhika eva asti Only the subtle AtivAhika is na asti eva iha Adhibhautika the gros:_Adhibhautika is not here!

तस्य_एव_अभ्यासतो ऽप्य्_एति स.आधिभौतिकता.मतिः ।

tasya_eva_abhyAsata:_api_eti sa.AdhibhautikatA.mati: |

यदा शाम्यति सा_एव_अस्य तदा पूर्वम् प्रवर्तते ॥३।५७।३०॥

yadA zAmyati sA_eva_asya tadA pUrvam pravartate ||3|57|30||

only after long hard practise

of That

when

the Adhi.bhautika.mind subsides entirely

then

the former Fulness emerges

tasya_eva_abhyAsata:_api_eti sa.AdhibhautikatA.mati: | yadA zAmyati sA_eva_asya

tadA pUrvam pravartate

*AS. By its (the spiritual body’s) repeated practice the feeling of being a material body (sa.AdhibhautikatA.matiH) develops; when the feeling subsides, then its prior feeling reappears. • *vlm. ... know your spiritual state, and subdue your sense of corporeality; and as you abstain from the latter, so you attain to the former state.

तदा गुरुत्वम् काठिन्यम् इति यश् च मुधा ग्रहः ।

tadA gurutvam kAThinyam iti ya:_ca mudhA graha: |

शाम्येत् स्वप्न.नरस्य_इव बो द् धुx र् बोधाद् निरामयात् ॥३।५७।३१॥

zAmyet svapna.narasya_iva boddhu:_bodhAt_nirAmayAt ||3|57|31||

then

heaviness,

rigidity,

vain grasping at solidity,

subside

just as a dream.person subsides into his pure knowing

tadA gurutvam kAThinyam iti ya:_ca mudhA graha: | zAmyet svapna.narasya_iva

boddhu:_bodhAt_nirAmayAt

*vwv.773/31 Then, the false apprehension that there is heaviness or hardness

(i.e., materiality) can come to an end, as (false apprehensions can end) for a dreaming man who is waking up, on account of untainted knowledge.

लघु.तूल.समापत्तिस् ततः समुपजायते ।

laghu.tUla.samApatti:_tata: samupajAyate |

स्वप्ने स्वप्न.परिज्ञानाद् इव देहस्य योगिनः ॥३।५७।३२॥

svapne svapna.parijJAnAt_iva dehasya yogina: ||3|57|32||

what

takes a form as light as grass,

from That

is generated

in a dream

as.if

it were come thru dream.experience

so it is

in the body of such a yogI

laghu.tUla.samApatti:

taking a form as light as grass tata: samupajAyate then it is generated svapne in dream svapna.parijJAnAt_iva as.if from the dream.cognition dehasya yogina: of the body of the yogI.

*jd. . laghu.tUla.samApatti: Taking a form as light as grass tata: samupajAyate then it is generated svapne in dream svapna.parijJAnAt_iva as.if from the dream.cognition dehasya yogina: of the body of the yogI.

स्वप्ने स्वप्न.परिज्ञानाद् यथा देहो ल घुx र् भवेत् ।

svapne svapna.parijJAnAt_yathA deha:_laghu:_bhavet |

तथा बोधाद् अयम् देहः स्थूलवत् प्लुतिमान् भवेत् ॥३।५७।३३॥

tathA bodhAt_ayam deha: sthUlavat plutimAn bhavet ||3|57|33||

in dream,

thru its Dream Cognition,

the body becomes light

likewise,

thru bodha Realization,

this gross, material body

becomes a subtle, flying one

svapne in dream svapna.parijJAnAt from dream.parijnAna/Cognition yathA deho laghur bhavet as the body becomes light tathA bodhAt thus from bodha Realization ayam deha: sthUlavat this body of gross nature plutimAn bhavet becomes subtle/flying.

*jd. . svapne in dream svapna.parijJAnAt from dream.parijnAna/Cognition yathA deho laghur bhavet as the body becomes light tathA bodhAt thus from bodha Realization ayam deha: sthUlavat this body of gross nature plutimAn bhavet becomes subtle/flying.

अनेक.दिन.संकल्प.देहे परिणात.आत्मनाम् ।

aneka.dina.saMkalpa.dehe pariNAta.AtmanAm |

अस्मिन् देहे शवे दग्धे तत्र_एव_आस्थितिम् ईयुषाम् ॥३।५७।३४॥

asmin dehe zave dagdhe tatra.eva_Asthitim IyuSAm ||3|57|34||

when its due days are done,

when the corpse of the saMkalpa.Conception Body has been burned,

then its new place,

in That only,

in its State

aneka.dina.saMkalpa.dehe pariNAta.AtmanAm | asmin dehe zave dagdhe

tatra.eva_Asthitim IyuSAm

*sv. Just as when an ignorant man (who thinks he is the physical body) dies and the body is cremated, has a subtle body, even so the yogi on being enlightened while living, has an ethereal bodi. *VA. Then long.time saMkalpas of the body disappear in Atman, after this dead body is burned, that state (subtle body) remains. This is about any person, disregarding realization, while the next verse says yogI.s have it even in this life? *AS. This and the next form one combined thought. For the people with many days of creative thoughts established, when this body turns to a corpse, with their desire to settle right there, the experience of a subtle body definitely arises. For yogis, this experience comes even during life by intense awakening. • Thus, for ordinary people, the subtle experience is forced when the gross body dies, whereas for the enlightened, it can come while living.

लघु.देह.अनुभवनम् अवश्यम् भावि वै तथा ।

laghu.deha.anubhavanam avazyam bhAvi vai tathA |

प्रबोध.अतिशयाद् एति जीवताम् अपि योगिनाम् ॥३।५७।३५॥

prabodha.atizayAt_eti jIvatAm api yogInAm ||3|57|35||

weightless.body.experience

is a concomitant event

that necessarily occurs

in yogI.s

even while they live

laghu.deha.anubhavanam avazyam bhAvi vai tathA | prabodha.atizayAt_eti

jIvatAm api yogInAm

*AS. Thus, even though they may possess material heavy bodies, they experience “laghimA” one of the 8 siddhis!

*vlm.3.57.35. Every body must have to assume his spiritual frame afterwards; but the Yogi finds it in his life.time, by the enlightenment of his intellect.

*jd. . laghu.deha.anubhavanam The light.bodi.experience avazyam bhAvi vai tathA is thus an inevitable event {*AS. Thus, even though they may possess material heavy bodies, they experience “laghimA” one of the 8 siddhis!} prabodha.atizayAt_eti it comes out.of awakening as necessity jIvatAm api yogIAm even of the living YogIs.

उदितायाम् स्मृतौ तत्र संकल्प.आत्मा_अहम् इत्य्_अलम् ।

uditAyAm smRtau tatra saMkalpa.AtmA_aham iti_alam |

यादृशः स* भवेद् देहास् तादृशो ऽयम् प्रबोधतः ॥३।५७।३६॥

yAdRza: sa* bhavet_deha:_tAdRza:_ayam prabodhata: ||3|57|36||

then

there arises like a memory

"I am the conceptual self"

thereupon

therefrom

becomes the body

from That,

This,

thru

awakened realization

when smRti.Memory has arisen

tatra.there/aboutThat.

the saMkalpa.Concept.Atma.self/nature.A aham.I is so also

yAdRz.which.sort/kind. sa:.that.he. bhavet.becomes deha.body.:

tAdRza.that.sort/kind.a: ayam.this thru . prabodha.awaking/arousing.ta:

*vlm.3.57.36. As a man upon his waking from sleep,

remembers his having an intellectual form in his dreaming state;

so the Yogi is conscious of his spiritual body in his own intellect.

*VA. “this is imagination arisen in memory, I am Atma”,

(then such understanding arises) then one, even having body, become awakened.

*AS. When the memory that "I am but saMkalpa essentially creative thought", he becomes similar to his body by awakening. Thus, he starts practicing saMkalps actions on the body as he finds it.

* udita.arisen.AyAm in/when smRti.Memory.au tatra.there/aboutThat. saMkalpa.Concept.Atma.self/nature.A aham.I. iti.so . alam.enuf/moreover = yAdRz.which.sort/kind. sa:.that.he. bhavet.becomes deha.body.:

tAdRza.that.sort/kind.a: ayam.this tyhru prabodha.awaking/arousing.ta:

भ्रान्तिर् एवम् इयम् भाति रज्ज्वाम् इव भुजङ्गता ।

bhrAnti:_evam iyam bhAti rajjvAm iva bhujaGgatA |

किम् नष्टाम् अस्याम् नष्टायाम् जातायाम् किम् प्रजायते ॥३।५७।३७॥

kim naSTAm asyAm naSTAyAm jAtAyAm kim prajAyate ||3|57|37||

only

as bhrAnti.delusion

does This appear

it is like the snakeliness of a rope!

what is destroyed when This is destroyed

when it is born, just what is born

bhrAnti:_evam iyam bhAti delusion so this shines

rajjvAm iva bhujaGgatA rope as.if serpent.state

kim naSTAm

asyAm naSTAyAm

jAtAyAm kim prajAyate

*vlm.... nothing is lost by the loss of this body, nor is anything gained by its production and regeneration. *sv. There is no difference between the body and the ignorance.

*jd. . bhrAntir evam only.as BhrAnti Delusion iyam bhAti This appears rajjvAm iva bhujaGgatA like the snakeliness of a rope kim naSTAm what is destroyed/lost asyAm naSTAyAm when This is lost? jAtAyAm kim prajAyate when born, exactly what is born?

RÂMA said—

अनन्तरम् ये वास्तव्या लीलाम् पश्यन्ति ते यदि ।

anantaram ye vAstavyA lIlAm pazyanti te yadi |

तत् सत्य.संकल्पतया बुध्यन्ते किम् अतः प्रभो ॥३।५७।३८॥

tat satya.saMkalpatayA budhyante kim ata: prabho ||3|57|38||

but what I would like to know

is this

what about the servants

when they see

Queen lIlA

her Conception.in.Suchness

what do they think about all this,

Lord

Afterwards

without further ado the residents/servants who

if they see Liilaa

tat satya.saMkalpatayA That w/ Suchness.Conception budhyante kim ata: prabho what do they think about her, Lord?

*vlm.3.57.38. Ráma said:—Now tell me Sir, what the inmates of the house thought this Lílá to be; whether they viewed her as an embodied being or a bodiless apparition appearing before them.

*jd. . anantaram Afterwards an.antara, without further ado ye vAstavyA those residents/servants lIlAm pazyanti te yadi if they see lIlA tat satya.saMkalpatayA That w/ Suchness.Conception budhyante kim ata: prabho what do they think about her, Lord?

VASISHTHA said—

एवम् ज्ञास्यन्ति ते राज्ञी स्थिता_इयम् इह दुः.स्थिता ।

evam jJAsyanti te rAjJI sthitA_iyam iha du:sthitA |

वयस्या काचिद् अन्या_इयम् कुतो_अप्य्_अस्या उपागता ॥३।५७।३९॥

vayasyA kA.cit_anyA_iyam kuta:_api_asyA upAgatA ||3|57|39||

what would they think of the queen

they'd take her

somebody

come here in a sorry state,

some sort of acquaintance,

somebody come from who.knows.where,

for some reason

....

evam jJAsyanti te rAjJI

sthitA_iyam iha du:sthitA |

vayasyA kA.cit_anyA_iyam

kuta:_api_asyA upAgatA

*vlm. They took the sorrowful queen to be some friend of the king, and to have come from some place they knew not what and where.

संदेहः क* इव_अत्र_एषाम् पशवो ह्य्_अविवेकिनः ।

saMdeha: ka* iva_atra_eSAm pazava:_hi_a.vivekina: |

यथा दृष्टम् विचेष्टन्ते कुत* एषाम् विचारणा ॥३।५७।४०॥

yathA dRSTam viceSTante kuta* eSAm vicAraNA ||3|57|40||

what do they have to do with it,

these non.discerning pashu.Beasts

they wallow in what they perceive

what use is Enquiry for them

saMdeha: ka* iva_atra_eSAm pazava:_hi_a.vivekina: | yathA dRSTam viceSTante

kuta* eSAm vicAraNA

*vlm. They did not like to examine the matter, because it is the nature of the ignorant like that of brutes, to believe what they see, without investigation or consideration of its nature.

यथा लोष्टो लुठाद् वृक्षम् वञ्चयित्वा_आशु गच्छति ।

yathA loSTa:_luThAt_vRkSam vaJcayitvA_Azu gacchati |

अज्ञानत्वे ऽजप.शवास् तथा ह्य्_अस्ति पुरादिकम् ॥३।५७।४१॥

ajJAnatve_ajapa.zava:_tathA hi_asti purAdikam ||3|57|41||

as a clod thrown at a tree bounces away again

such is also the ignorance of the wordless corpse

as from the first beginning

...

yathA loSTa:_luThAt_vRkSam vaJcayitvA_Azu gacchati | ajJAnatve_ajapa.zava:_

tathA hi_asti purAdikam

*vlm.3.57.41. As a stone flung at random flies off from its mark, so the brutish and ignorant folks go astray, from hitting at the true mark of a thing placed before them. *VA. as a thrown clod of earth, hitting trunk of a tree, goes astray, so are these goat.creatures in their ignorance from the beginning. *AS. The AB commentary is rather graphic. He points out that a clod of earth upon hitting a tree does not leave any effect like a stone or an arrow or wet clay (which at least sticks). Ignorant animal creatures are likewise from the beginning; they don't leave any effect on the world. Of course, modern science might have a lot to say about this(:.))

यथा स्वप्न.वपुर् बोधान् न जाने क्व_इव गच्छति ।

yathA svapna.vapu:_bodhAt_na jAne kva_iva gacchati |

असत्यम् एव ताद् यस्मात् तथ_एव_इह_आधिभौतिकम् ॥३।५७।४२॥

asatyam eva tAt_yasmAt tatha_eva_iha_Adhibhautikam ||3|57|42||

since it is like the dream.body

so not arisen from bodha Realization

just where would it go

it is unSuch, unreal,

That being.So

thus indeed

here

is the gross Adhibhautika

yathA svapna.vapu:_bodhAt_na jAne kva_iva gacchati | asatyam eva tAt_yasmAt

tatha_eva_iha_Adhibhautikam

*vlm. As we know not what becomes of the objects of our dream, and whither they are fled upon our waking; such is the case with our material bodies, which are as false and fleeting as our delusive dreams. *VA. as it is not known where dream body goes in man (at awakening), so this gross body is non.existent. *AS. As it is not clear where a dream.body goes after awakening, it must be unreal. It is similar for the material bodi.

RÂMA said—

भगवन् स्वप्न.शिखरी प्रबोधे क्व_इव गच्छति ।

bhagavan svapna.zikharI prabodhe kva_iva gacchati |

इति मे संशयम् छिन्धि शरद्.अभ्रम् इव_अनिलः ॥३।५७।४३॥

iti me saMzayam chindhi zarat.abhram iva_anila: ||3|57|43||

Lord,

when I wake,

where does my dream.mountain go

remove this doubt as the wind removes an autumn cloud

bhagavan, svapna.zikharI

prabodhe kva_iva gacchati

iti me saMzayam chindhi

zarat.abhram iva_anila:

*vlm. Tell me Sir, where the hill we dream of, is hid upon our waking; kindly remove my doubt, as the wind disperses the autumnal clouds.

VASISHTHA said—

स्वप्न.भ्रमे_ऽथ संकल्पे पदार्थाः पर्वत.आदयः ।

svapna.bhrame_atha saMkalpe padArthA: parvata.Adaya: |

संविदो ऽन्तर्_मिलन्त्य्_एते स्पन्दनान्य्_अनिले यथा ॥३।५७।४४॥

saMvida:_antar_milanti_ete spandanAni_anile yathA ||3|57|44||

these bits of the conceptual dream.delusion

—

things

like mountains

gather in samvid.Awareness/Cognition

things

like vibrations in the wind

svapna.bhrame_atha saMkalpe padArthA: parvata.Adaya: | saMvida:_antar_milanti_ete

spandanAni_anile yathA

अस्पन्दस्य यथा वायोः सस्पन्दो ऽन्तर्_विशत्य्_अलम् ।

a.spandasya yathA vAyo: sa.spanda:_antar_vizati_alam |

अनन्य.आत्मा तथा_एव_अयम् स्वप्न.अर्थः संविदो मलम् ॥३।५७।४५॥

ananya.AtmA tathA_eva_ayam svapna.artha: saMvida:_malam ||3|57|45||

as when

the spanda.Vibration

enters.into non.vibrant air,

air takes a different nature,

so then

a dream.notion of the Awareness

becomes Affected

a.spandasya yathA vAyo: sa.spanda:_antar_vizati_alam |

ananya.AtmA tathA_eva_ayam svapna.artha: saMvida:_malam ||3|57|45||

*jd. . a.spandasya yathA vAyo: As in non.vibrant air sa.spanda:_antar vizaty alam when vibrancy enters within it ananya.AtmA tathA_eva_ayam then there is another self/nature svapna.artha: saMvido malam the impure dream.notion of the samvid.Awareness.

स्वप्न.आद्य्.अर्थ.अवभासेन संविद् एव स्फुरत्य्_अलम् ।

svapna.Adi.artha.avabhAsena saMvit_eva sphurati_alam |

अस्फुरन्ती तु तेन_एव यात्य्_एकत्वम् तदा_आत्मिका ॥३।५७।४६॥

a.sphurantI tu tena_eva yAti_ekatvam tadA_AtmikA ||3|57|46||

when a dream manifests,

it is only samvid.Awareness that vibrates

when it does not vibrate,

it unites with the Self.nature

svapnAdi.artha.avabhAsena

as Dream.&c.sense.manifestation

saMvid eva sphuraty alam what is only samvid.Awareness vibrates asphurantI tu tenaiva but not thus vibrating, yAty ekatvam tadA AtmikA becomes one with the Atmic nature.

*vwv.1464/46. Only Consciousness shines thoroughly ... dreams and the like. But, when not so shining, it attains to oneness with those very objects and has them within itself. *AS. The saMvid itself becomes vibrant with dream like illusions, but when the vibrations end (asphurantI) becomes just pure saMvit. Literally, goes to one.ness with the saMvit becoming one with its nature.

*jd. – svapnAdi.artha.avabhAsena as Dream.&c.sense.manifestation saMvid eva sphuraty alam what is only samvid.Awareness vibrates asphurantI tu tenaiva but not thus vibrating, yAty ekatvam tadA AtmikA becomes one with the Atmic nature.

संवित्.स्वप्न.अर्थयोर् द्वित्वम् न कदाचन लभ्यते ।

saMvit.svapna.arthayo:_dvitvam na kadAcana labhyate |

यथा द्रवत्व.पयसोर् यथा वा स्पन्द.वातयोः ॥३।५७।४७॥

yathA dravatva.payaso:_yathA vA spanda.vAtayo: ||3|57|47||

saMvit.svapna.arthayo:_dvitvam na kadAcana labhyate

yathA dravatva.payaso:_yathA vA spanda.vAtayo:

between Awareness and the sense of dream,

there is no distinction to be had,

as between the flow and the water;

or as between spanda.Vibration and the Air

*vlm. We do not find our dreams and desires, as distinct from our consciousness of them; they appertain to it in the same manner, as fluidity to water and motion to the air.

यस् तत्र स्याद् इव_आबोधास् तद् अ.ज्ञानम् अन्.उत्तमम् ।

ya:_tatra syAt_iva_Abodha:_tat_a.jJAnam an.uttamam |

सा_एषा संसृतिर्_इत्य्_उक्ता मिथ्याज्ञान.आत्मिक.उदिता ॥३।५७।४८॥

sA_eSA saMsRti:_iti_uktA mithyAjJAna.Atmika.uditA ||3|57|48||

what is as.if unRealizing,

that's the lowest ignorance,

called Worldly Existence,

risen as aimless ignorance of Self

ya:_tatra syAt_iva_Abodha:_tat_a.jJAnam an.uttamam | sA_eSA saMsRti:_iti_uktA

mithyAjJAna.Atmika.uditA

*vlm. ... the effect of sheer ignorance ... known as the phantom of fancy.

.AS/VA. As what is ignorance so that is a great misunderstanding, so that which is called samsara is unreal misunderstanding.

सहकारि.कारणानाम् अभावे किल कीदृशी ।

saha.kAri.kAraNAnAm abhAve kila kIdRzI |

संवित् स्वप्न.पदार्थानाम् द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥

saMvit svapna.padArthAnAm dvitA svapne nirarthikA ||3|57|49||

in the absence of concurrent causes,

however it may be,

the samvid.Awareness of these dream.predications

is a dream.duality

"a pointless one at that"

*vlm. As it is impossible to conceive two co.eternal and co.existent causes together, (as an efficient and a material cause); so it is wrong to suppose the dream as a distinct existence or otherwise, than an act of our consciousness.

यथा स्वप्नस् तथा जाग्राद् इदम् न_अस्त्य्_अत्र संशयः ।

yathA svapna:_tathA jAgrAt_idam na_asti_atra saMzaya: |

स्वप्ने पुरम् असद् भाति सर्ग.आदौ भात्य्_असज्_जगत् ॥३।५७।५०॥

svapne puram asat_bhAti sarga.Adau bhAti_asat_jagat ||3|57|50||

what

is waking

but a long dream

no.doubt.about.it

the unreal seems.to.be in Dream City

from the first, this world is just not.So

yathA svapna:_tathA jAgrAt as dream thus waking

idam na_asti_this not existing

atra saMzaya: here doubt

svapne puram in dream a city.m

asat_bhAti sarga.Adau bhAti_asat_jagat

*vlm.3.57.49. As it is impossible to conceive two co.eternal and co.existent causes together, (as an efficient and a material cause); so it is wrong to suppose the dream as a distinct existence or otherwise, than an act of our consciousness.

न च_अर्थो भवितुम् शक्यः सत्यत्वे स्वप्नता_उदितः ।

na ca_artha:_bhavitum zakya: satyatve svapnatA_udita: |

संविदो नित्य.सत्यत्वम् स्वप्न.अर्थानाम् असत्यता ॥३।५७।५१॥

saMvida:_nitya.satyatvam svapna.arthAnAm asatyatA ||3|57|51||

neither can anything happen that is So

for this Dreaming has arisen for Awareness as constant reality,

is the unreality sensed in dream

*jd. . na ca artho bhavitum zakya: Neither is anything able to become satyatve svapnatA.udita: in Suchness when Dreaming has arisen saMvido nitya.satyatvam of Awareness the constant Suchness svapnArthAnAm asatyatA is the unSuchness of dream.sensibility.

*vlm. Nothing can be truly existent that appears as true in a dream... *VA. objects, arisen as dream, in reality cannot exist being unreal dream objects, it is always real awareness. *AS.I agree.

झटित्य्_एव यथा_आकाशम् भवति स्वप्न.पर्वतः ।

jhaTiti_eva yathA_AkAzam bhavati svapna.parvata: |

क्रमेण वा तथा बोधे खम् भवत्य्_आधिभौतिकम् ॥३।५७।५२॥

krameNa vA tathA bodhe kham bhavati_Adhibhautikam ||3|57|52||

in a fingersnap

the spacious sky becomes a dream.mountain

(or some such thing)

in realization it is merely space.sky

an Adhibhautika gone to Subtlety

jhaTiti_eva yathA_AkAzam bhavati svapna.parvata: | krameNa vA tathA bodhe

kham bhavati_Adhibhautikam

*vlm. As the hill in a dream, immediately disappears into airy nothing,

so the material world sooner or later disappears into naught by thinking on its nihility.

उड्डीनो ऽयम् मृतो वा_इति पश्यन्ति निकट.स्थिताः ।

uDDIna:_ayam mRta:_vA_iti pazyanti nikaTa.sthitA: |

ज्ञम् आतिवाहिकी.भूतम् स्व.स्वभाव.हता* यतः ॥३।५७।५३॥

jJam AtivAhikI.bhUtam sva.svabhAva.hatA* yata: ||3|57|53||

or else the observers see

this uprisen dead man

as a wise Ati.vAhika.being,

whose self.nature is removed

uDDIna:_ayam mRta:_vA_iti pazyanti nikaTa.sthitA: | jJam AtivAhikI.bhUtam

sva.svabhAva.hatA* yata:

मिथ्या.दृष्टय* एव_इमाः सृष्टयोर् मोह.दृष्टयः ।

mithyA.dRSTaya* eva_imA: sRSTaya* moha.dRSTaya: |

माया.मात्र.दृशो भ्रान्तिः शून्याः स्वप्न.अनुभूतयः ॥३।५७।५४॥

mAyA.mAtra.dRza:_bhrAnti: zUnyA: svapna.anubhUtaya: ||3|57|54||

these false perceptions,

—creations, mistaken visions, forms of mAyA—

are delusion,

are only an empty dream.experience

mithyA.dRSTaya* eva_imA: sRSTaya* moha.dRSTaya: | mAyA.mAtra.dRza:_

bhrAnti: zUnyA: svapna.anubhUtaya:

*vwv.1391/54. These created things are perceptions arising out of delusion and are only false notions, mere illusory sights, an error, devoid of substance and experiences of a dream.

*vlm.3.57.54. The view of the phenomenal world as distinct from the Unity, is as false as a sight in delusion or magical show; or a dream or delirium of the great Illusion——máyá.

स्वप्न.अनुभूतय* इमा* मरण.अन्त.बोधे

svapna.anubhUtaya* imA* maraNa.anta.bodhe

भ्रान्त्या_इतर.भ्रम.दृशः स्फुट.सर्ग.भासः ।

bhrAntyA_itara.bhrama.dRza: sphuTa.sarga.bhAsa: |

भान्त्य्_आतिवाहिक.शरीर.गताः समस्ता*

bhAnti_AtivAhika.zarIra.gatA: samastA*

मिथ्या_उदिता* मृग.नदी.सरण.क्रमेण ॥३।५७।५५॥

mithyA_uditA* mRga.nadI.saraNa.krameNa ||3|57|55||

in this experience of dream,

when death is realized,

out.of delusion,

these other false appearances shine

as manifest.creation-light:

the AtivAhika.Traveler is falsely risen

as a process of mirage

svapna.anubhUtaya* imA* maraNa.anta-bodhe bhrAntyA_itara-bhrama-dRza:

sphuTa-sarga-bhAsa: | bhAnti_AtivAhika-zarIra-gatA: samastA* mithyA_uditA*

mRga-nadI-saraNa-krameNa

*VA. these dream perceptions, (these visible delusions seen by delusion, appearing creation, arisen falsely like flow in mirage river) in waking after death are all totally subtle bodi. *AS. I agree.

mRga-nadI-saraNa-krameNa w/ the mirage-flow-process.

fm3058

DN3057 AN INQUIRY INTO DREAM 1.JL16-17

सर्ग ३.५७

sarga 3.57

सर्ग ३.५७

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

ततो ददृशतुस् तत्र शव.शय्या.एक.पार्श्वगाम् ।

tata:_dadRzatu:_tatra zava.zayyA.eka.pArzvagAm |

लीलाम् विदूरथस्य_अग्रे मृताम् ते प्रथम.आगताम् ॥३।५७।१॥

lIlAm vidUrathasya_agre mRtAm te prathama.AgatAm ||3|57|1||

प्राग्.वेषाम् प्राक्.समाचाराम् प्राग्.देहाम् प्राक्.स.वासनाम् ।

prAk.veSAm prAk.samAcArAm prAk.dehAm prAk.sa.vAsanAm |

प्राक्तन.आकार.सदृशीम् सर्व.रूप.अङ्ग=सुन्दरीम् ॥३।५७।२॥

prAktana.AkAra.sadRzIm sarva.rUpa.aGga=sundarIm ||3|57|2||

प्राग्.रूप.अवयव.स्पन्दाम् प्राग्.अम्बर.परिवृताम् ।

prAk.rUpa.avayava.spandAm prAk.ambara.parivRtAm |

प्राग्.भूषण.भरच्.छन्नम् केवलम् तत्र संस्थिताम् ॥३।५७।३॥

prAk.bhUSaNa.bharat.channam kevalam tatra saMsthitAm ||3|57|3||

गृहीत.चामराम् चारु वीजयन्तीम् महीपतिम् ।

gRhIta.cAmarAm cAru vIjayantIm mahIpatim |

उद्यच् चन्द्राम् इव दिवम् भूषयन्तीम् महीतलम् ॥३।५७।४॥

udyat_candrAm iva divam bhUSayantIm mahItalam ||3|57|4||

मौनस्थाम् वाम.हस्त.स्थ.वदन.इन्दुतया नताम् ।

mauna.sthAm vAma.hasta.stha.vadana.indutayA natAm |

भूषण.अंशु.लता.पुष्पैः फुल्लाम् इव वन.स्थलीम् ॥३।५७।५॥

bhUSaNa.aMzu.latA.puSpai: phullAm iva vana.sthalIm ||3|57|5||

कुर्वाणाम् विक्षितैर् दिक्षु मालत्य्.उत्पल.वर्षणम् ।

kurvANAm vikSitai:_dikSu mAlati.utpala.varSaNam |

सृजन्तीम् आत्म.लावण्याद् इन्दुम् इन्दुम् नभ.उदितम् ॥३।५७।६॥

sRjantIm Atma.lAvaNyAt_indum indum nabha.uditam ||3|57|6||

नरपाल.आत्मनो वि xष्णो र् लक्ष्मीम् इव समागताम् ।

narapAla.Atmana:_viSNo:_lakSmIm iva samAgatAm |

उदिताम् पुष्प.सम्भाराद् इव पुष्प.आकर.श्रियम् ॥३।५७।७॥

uditAm puSpa.sambhArAt_iva puSpa.Akara.zriyam ||3|57|7||

भर्तुर् वदनके न्यस्त.दृष्टिम् इष्ट.विचेष्टिताम् ।

bhartu:_vadanake nyasta.dRSTim iSTa.viceSTitAm |

किम्चित् प्रम्लान.वदनाम् म्लान.चन्द्राम् निशाम् इव ॥३।५७।८॥

kimcit pramlAna.vadanAm mlAna.candrAm nizAm iva ||3|57|8||

ताभ्याम् सा ललना दृष्टा तया ते तु न लक्षिते ।

tAbhyAm sA lalanA dRSTA tayA te tu na lakSite |

यस्मात् ते सत्य.संकल्पे सा न तावत् तथा_उदिता ॥३।५७।९॥

yasmAt te satya.saMkalpe sA na tAvat tathA_uditA ||3|57|9||

राम* उवाच ।

rAma* uvAca |

तस्मिन् प्रदेशे सा पूर्व.लीला संस्थाप्य देहकम् ।

tasmin pradeze sA pUrva.lIlA saMsthApya dehakam |

ध्यानेन ज्ञप्ति.सहिता गता_अभूद् इति वर्णितम् ॥३।५७।१०॥

dhyAnena jJapti.sahitA gatA_abhUt_iti varNitam ||3|57|10||

किम् इदानीम् स* लीलाया देहास् तत्र न वर्णितः ।

kim idAnIm sa* lIlAyA deha:_tatra na varNita: |

किम् सम्पन्नः क्व वा यात* इति मे कथय प्रभो ॥३।५७।११॥

kim sampanna: kva vA yAta* iti me kathaya prabho ||3|57|11||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

क्व_आसील् लीला.शरीरम् तत् कुतस् तस्य_अस्ति सत्यता ।

kva_AsIt_lIlA.zarIram tat kuta:_tasya_asti satyatA |

केवला भ्रान्तिर् एव_अभूज् जल.बुद्धिर् मराव्_इव ॥३।५७।१२॥

kevalA bhrAnti:_eva_abhUt_ jala.buddhi:_marAu_iva ||3|57|12||

आत्मा_एव_इदम् जगत् सर्वम् कुतो देह.आदि.कल्पना ।

AtmA_eva_idam jagat sarvam kuta:_deha.Adi.kalpanA |

ब्रह्म_एव_आनन्द.रूपम् सद् यत् पश्यसि तद् एव चित् ॥३।५७।१३॥

brahma_eva_Ananda.rUpam sat_yat pazyasi tat_eva cit ||3|57|13||

यथा_एव बोधे लीला_असौ परिणाममिता क्रमात् ।

yathA_eva bodhe lIlA_asau pariNAma.mitA kramAt |

परे तथैव तस्मात् तद्* धिमवद् गलितम् वपुः ॥३।५७।१४॥

pare tathaiva tasmAt tat_*himavat_galitam vapu: ||3|57|14||

आतिवाहिक.देहस्य कालेन_अभ्युदितो भ्रमः ।

AtivAhika.dehasya kAlena_abhyudita:_bhrama: |

आधिभौतिक.देहो ऽहम् इति रज्जु.भुजङ्ग.वत् ॥३।५७।१५*॥

Adhibhautika.deha:_aham iti rajju.bhujaGga.vat ||3|57|15*||

आतिवाहिक.देहेन दृश्यम् यद् अवलोकितम् ।

AtivAhika.dehena dRzyam yat_avalokitam |

भूम्य्.आदि नाम तस्य_एव कृतम् तच् च_आधिभौतिकम् ॥३।५७।१५॥

bhUmi.Adi nAma tasya_eva kRtam tat_ca_Adhibhautikam ||3|57|15||

वास्तवेन तु रूपेण भूम्य्.आदि.आत्म.अधिभौतिकः ।

vAstavena tu rUpeNa bhUmi.Adi.Atma.adhibhautika: |

न शब्देन न च_अर्थेन सत्य.आत्मा शश.शृङ्गवत् ॥३।५७।१६॥

na zabdena na ca_arthena satya.AtmA zaza.zRGgavat ||3|57|16||

पुंसो हरिणको ऽस्मि_इति स्वप्ने यस्य_उदिता मतिः ।

puMsa:_hariNaka:_asmi_iti svapne yasya_uditA mati: |

स* किम् अन्विष्यति मृगम् स्व.मृगत्व.परिक्षये ॥३।५७।१७॥

sa* kim anviSyati mRgam sva.mRgatva.parikSaye ||3|57|17||

उदेत्य्_असत्यम् एव_आशु तथा सत्यम् विलीयते ।

udeti_asatyam eva_Azu tathA satyam vilIyate |

भ्रान्तिर् भ्रमवतो रज्ज्वाम् अपि सर्प.भ्रमे गते ॥३।५७।१८॥

bhrAnti:_bhramavata:_rajjvAm api sarpa.bhrame gate ||3|57|18||

समस् तस्य_अप्रबुद्धस्य मनो.जातस्य कस्यचित् ।

sama:_tasya_aprabuddhasya mana:.jAtasya kasyacit |

बीजम् विना मृषा_एव_इयम् मिथ्यारूढिम् उपागता ॥३।५७।१९॥

bIjam vinA mRSA_eva_iyam mithyArUDhim upAgatA ||3|57|19||

स्वप्न.उपलम्भम् सर्ग.आख्यम् स* सर्वो ऽनुभवन् स्थितः ।

svapna.upalambham sarga.Akhyam sa* sarva:_anubhavan sthita: |

चिरम् आवृत्त.देह.आत्मा भू.चक्र.भ्रमणम् यथा ॥३।५७।२०॥

ciram AvRtta.deha.AtmA bhU.cakra.bhramaNam yathA ||3|57|20||

राम* उवाच ।

rAma* uvAca |

ब्रह्मन् लोकैः पुरस्थस्य गच्छतोर् योगिनो निजम् ।

brahman lokai: purasthasya gacchata:_yogIna:_nijam |

आतिवाहिकताम् देहः कीदृशो ऽयम् विलोक्यते ॥३।५७।२१॥

AtivAhikatAm deha: kIdRza:_ayam vilokyate ||3|57|21||

देहात्_देह.अन्तर.प्राप्तिः पूर्व.देहम् विना सदा ।

dehAt_deha.antara.prApti: pUrva.deham vinA sadA |

आतिवाहिक.देहे ऽस्मिन् स्वप्नेष्व्_इव विनश्वरी ॥३।५७।२२॥

AtivAhika.dehe_asmin svapneSu_iva vinazvarI ||3|57|22||

यथा.तपे हिम.कणः शरत्.व्योम्नि सितो ऽम्बुदः ।

yathA.tape hima.kaNa: zarat.vyomni sita:_ambuda: |

दृश्यमा नो ऽप्य्_अदृश्यत्वम् इत्य्_एवम् योगि.देहकः ॥३।५७।२३॥

dRzyamAna:_api_adRzyatvam iti_evam yogi.dehaka: ||3|57|23||

द्राग् इत्य्_एव_अथवा कश्चिद् योगि.देहो न लक्ष्यते ।

drAk_iti_eva_athavA kazcit_yogi.deha:_na lakSyate |

योगिभिश् च पुरो वेगात् प्रोड्डीन* इव खे खगः ॥३।५७।२४॥

yogibhi:_ca pura:_vegAt proDDIna* iva khe khaga: ||3|57|24||

स्व.वासना.भ्रमेण_एव कश्चित् केचित् कदाचन ।

sva.vAsanA.bhrameNa_eva kazcit kecit kadAcana |

मृतो ऽयम् इति पश्यन्ति केचिद् योगिनम् अग्रगाः ॥३।५७।२५॥

mRta:_ayam iti pazyanti kecit_yoginam agragA: ||3|57|25||

भ्रान्ति.मात्रम् तु देह.आत्मा तेषाम् तद् उपशाम्यति ।

bhrAnti.mAtram tu deha.AtmA teSAm tat_upazAmyati |

सत्य.बोधेन रज्जूनाम् सर्प.बुद्धिर् इव_आत्मनि ॥३।५७।२६॥

satya.bodhena rajjUnAm sarpa.buddhi:_iva_Atmani ||3|57|26||

को देहः कस्य वा सत्ता कस्य नाशः कथम् कुतः ।

ka:_deha: kasya vA sattA kasya nAza: katham kuta: |

स्थितम् तद् एव यद् अभूद् अबोधः केवलम् गतः ॥३।५७।२७॥

sthitam tat_eva yat_abhUt_abodha: kevalam gata: ||3|57|27||

राम* उवाच ।

rAma* uvAca |

आतिवाहिकताम् एति आधिभौतिक* एव किम् ।

AtivAhikatAm eti Adhibhautika* eva kim |

उत_अन्य* इति मे ब्रूहि येन_उह्य* इव भोः प्रभो ॥३।५७।२८॥

uta_anya* iti me brUhi yena_uhya* iva bho: prabho ||3|57|28||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

बहुशो ह्य्_उक्तम् एतत् ते न गृह्णसि किम् उत्तमम् ।

bahuza:_hi_uktam etat te na gRhNasi kim uttamam |

आतिवाहिक* एव_अस्ति न_अस्त्य्_एव_इह_आधिभौतिकः ॥३।५७।२९॥

AtivAhika* eva_asti na_asti_eva_iha_Adhibhautika: ||3|57|29||

तस्य_एव_अभ्यासतो ऽप्य्_एति स.आधिभौतिकता.मतिः ।

tasya_eva_abhyAsata:_api_eti sa.AdhibhautikatA.mati: |

यदा शाम्यति सा_एव_अस्य तदा पूर्वम् प्रवर्तते ॥३।५७।३०॥

yadA zAmyati sA_eva_asya tadA pUrvam pravartate ||3|57|30||

तदा गुरुत्वम् काठिन्यम् इति यश् च मुधा ग्रहः ।

tadA gurutvam kAThinyam iti ya:_ca mudhA graha: |

शाम्येत् स्वप्न.नरस्य_इव बो द् धुx र् बोधाद् निरामयात् ॥३।५७।३१॥

zAmyet svapna.narasya_iva boddhu:_bodhAt_nirAmayAt ||3|57|31||

लघु.तूल.समापत्तिस् ततः समुपजायते ।

laghu.tUla.samApatti:_tata: samupajAyate |

स्वप्ने स्वप्न.परिज्ञानाद् इव देहस्य योगिनः ॥३।५७।३२॥

svapne svapna.parijJAnAt_iva dehasya yogina: ||3|57|32||

स्वप्ने स्वप्न.परिज्ञानाद् यथा देहो ल घुx र् भवेत् ।

svapne svapna.parijJAnAt_yathA deha:_laghu:_bhavet |

तथा बोधाद् अयम् देहः स्थूलवत् प्लुतिमान् भवेत् ॥३।५७।३३॥

tathA bodhAt_ayam deha: sthUlavat plutimAn bhavet ||3|57|33||

अनेक.दिन.संकल्प.देहे परिणात.आत्मनाम् ।

aneka.dina.saMkalpa.dehe pariNAta.AtmanAm |

अस्मिन् देहे शवे दग्धे तत्र_एव_आस्थितिम् ईयुषाम् ॥३।५७।३४॥

asmin dehe zave dagdhe tatra.eva_Asthitim IyuSAm ||3|57|34||

लघु.देह.अनुभवनम् अवश्यम् भावि वै तथा ।

laghu.deha.anubhavanam avazyam bhAvi vai tathA |

प्रबोध.अतिशयाद् एति जीवताम् अपि योगिनाम् ॥३।५७।३५॥

prabodha.atizayAt_eti jIvatAm api yogInAm ||3|57|35||

उदितायाम् स्मृतौ तत्र संकल्प.आत्मा_अहम् इत्य्_अलम् ।

uditAyAm smRtau tatra saMkalpa.AtmA_aham iti_alam |

यादृशः स* भवेद् देहास् तादृशो ऽयम् प्रबोधतः ॥३।५७।३६॥

yAdRza: sa* bhavet_deha:_tAdRza:_ayam prabodhata: ||3|57|36||

भ्रान्तिर् एवम् इयम् भाति रज्ज्वाम् इव भुजङ्गता ।

bhrAnti:_evam iyam bhAti rajjvAm iva bhujaGgatA |

किम् नष्टाम् अस्याम् नष्टायाम् जातायाम् किम् प्रजायते ॥३।५७।३७॥

kim naSTAm asyAm naSTAyAm jAtAyAm kim prajAyate ||3|57|37||

राम* उवाच ।

rAma* uvAca |

अनन्तरम् ये वास्तव्या लीलाम् पश्यन्ति ते यदि ।

anantaram ye vAstavyA lIlAm pazyanti te yadi |

तत् सत्य.संकल्पतया बुध्यन्ते किम् अतः प्रभो ॥३।५७।३८॥

tat satya.saMkalpatayA budhyante kim ata: prabho ||3|57|38||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एवम् ज्ञास्यन्ति ते राज्ञी स्थिता_इयम् इह दुः.स्थिता ।

evam jJAsyanti te rAjJI sthitA_iyam iha du:sthitA |

वयस्या काचिद् अन्या_इयम् कुतो_अप्य्_अस्या उपागता ॥३।५७।३९॥

vayasyA kA.cit_anyA_iyam kuta:_api_asyA upAgatA ||3|57|39||

संदेहः क* इव_अत्र_एषाम् पशवो ह्य्_अविवेकिनः ।

saMdeha: ka* iva_atra_eSAm pazava:_hi_a.vivekina: |

यथा दृष्टम् विचेष्टन्ते कुत* एषाम् विचारणा ॥३।५७।४०॥

yathA dRSTam viceSTante kuta* eSAm vicAraNA ||3|57|40||

यथा लोष्टो लुठाद् वृक्षम् वञ्चयित्वा_आशु गच्छति ।

yathA loSTa:_luThAt_vRkSam vaJcayitvA_Azu gacchati |

अज्ञानत्वे ऽजप.शवास् तथा ह्य्_अस्ति पुरादिकम् ॥३।५७।४१॥

ajJAnatve_ajapa.zava:_tathA hi_asti purAdikam ||3|57|41||

यथा स्वप्न.वपुर् बोधान् न जाने क्व_इव गच्छति ।

yathA svapna.vapu:_bodhAt_na jAne kva_iva gacchati |

असत्यम् एव ताद् यस्मात् तथ_एव_इह_आधिभौतिकम् ॥३।५७।४२॥

asatyam eva tAt_yasmAt tatha_eva_iha_Adhibhautikam ||3|57|42||

राम* उवाच ।

rAma* uvAca |

भगवन् स्वप्न.शिखरी प्रबोधे क्व_इव गच्छति ।

bhagavan svapna.zikharI prabodhe kva_iva gacchati |

इति मे संशयम् छिन्धि शरद्.अभ्रम् इव_अनिलः ॥३।५७।४३॥

iti me saMzayam chindhi zarat.abhram iva_anila: ||3|57|43||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

स्वप्न.भ्रमे_ऽथ संकल्पे पदार्थाः पर्वत.आदयः ।

svapna.bhrame_atha saMkalpe padArthA: parvata.Adaya: |

संविदो ऽन्तर्_मिलन्त्य्_एते स्पन्दनान्य्_अनिले यथा ॥३।५७।४४॥

saMvida:_antar_milanti_ete spandanAni_anile yathA ||3|57|44||

अस्पन्दस्य यथा वायोः सस्पन्दो ऽन्तर्_विशत्य्_अलम् ।

a.spandasya yathA vAyo: sa.spanda:_antar_vizati_alam |

अनन्य.आत्मा तथा_एव_अयम् स्वप्न.अर्थः संविदो मलम् ॥३।५७।४५॥

ananya.AtmA tathA_eva_ayam svapna.artha: saMvida:_malam ||3|57|45||

स्वप्न.आद्य्.अर्थ.अवभासेन संविद् एव स्फुरत्य्_अलम् ।

svapna.Adi.artha.avabhAsena saMvit_eva sphurati_alam |

अस्फुरन्ती तु तेन_एव यात्य्_एकत्वम् तदा_आत्मिका ॥३।५७।४६॥

a.sphurantI tu tena_eva yAti_ekatvam tadA_AtmikA ||3|57|46||

संवित्.स्वप्न.अर्थयोर् द्वित्वम् न कदाचन लभ्यते ।

saMvit.svapna.arthayo:_dvitvam na kadAcana labhyate |

यथा द्रवत्व.पयसोर् यथा वा स्पन्द.वातयोः ॥३।५७।४७॥

yathA dravatva.payaso:_yathA vA spanda.vAtayo: ||3|57|47||

यस् तत्र स्याद् इव_आबोधास् तद् अ.ज्ञानम् अन्.उत्तमम् ।

ya:_tatra syAt_iva_Abodha:_tat_a.jJAnam an.uttamam |

सा_एषा संसृतिर्_इत्य्_उक्ता मिथ्याज्ञान.आत्मिक.उदिता ॥३।५७।४८॥

sA_eSA saMsRti:_iti_uktA mithyAjJAna.Atmika.uditA ||3|57|48||

सहकारि.कारणानाम् अभावे किल कीदृशी ।

saha.kAri.kAraNAnAm abhAve kila kIdRzI |

संवित् स्वप्न.पदार्थानाम् द्विता स्वप्ने निरर्थिका ॥३।५७।४९॥

saMvit svapna.padArthAnAm dvitA svapne nirarthikA ||3|57|49||

यथा स्वप्नस् तथा जाग्राद् इदम् न_अस्त्य्_अत्र संशयः ।

yathA svapna:_tathA jAgrAt_idam na_asti_atra saMzaya: |

स्वप्ने पुरम् असद् भाति सर्ग.आदौ भात्य्_असज्_जगत् ॥३।५७।५०॥

svapne puram asat_bhAti sarga.Adau bhAti_asat_jagat ||3|57|50||

न च_अर्थो भवितुम् शक्यः सत्यत्वे स्वप्नता_उदितः ।

na ca_artha:_bhavitum zakya: satyatve svapnatA_udita: |

संविदो नित्य.सत्यत्वम् स्वप्न.अर्थानाम् असत्यता ॥३।५७।५१॥

saMvida:_nitya.satyatvam svapna.arthAnAm asatyatA ||3|57|51||

झटित्य्_एव यथा_आकाशम् भवति स्वप्न.पर्वतः ।

jhaTiti_eva yathA_AkAzam bhavati svapna.parvata: |

क्रमेण वा तथा बोधे खम् भवत्य्_आधिभौतिकम् ॥३।५७।५२॥

krameNa vA tathA bodhe kham bhavati_Adhibhautikam ||3|57|52||

उड्डीनो ऽयम् मृतो वा_इति पश्यन्ति निकट.स्थिताः ।

uDDIna:_ayam mRta:_vA_iti pazyanti nikaTa.sthitA: |

ज्ञम् आतिवाहिकी.भूतम् स्व.स्वभाव.हता* यतः ॥३।५७।५३॥

jJam AtivAhikI.bhUtam sva.svabhAva.hatA* yata: ||3|57|53||

मिथ्या.दृष्टय* एव_इमाः सृष्टयोर् मोह.दृष्टयः ।

mithyA.dRSTaya* eva_imA: sRSTaya* moha.dRSTaya: |

माया.मात्र.दृशो भ्रान्तिः शून्याः स्वप्न.अनुभूतयः ॥३।५७।५४॥

mAyA.mAtra.dRza:_bhrAnti: zUnyA: svapna.anubhUtaya: ||3|57|54||

मिथ्या.दृष्टय* एव_इमाः सृष्टयोर् मोह.दृष्टयः ।

mithyA.dRSTaya* eva_imA: sRSTaya* moha.dRSTaya: |

माया.मात्र.दृशो भ्रान्तिः शून्याः स्वप्न.अनुभूतयः ॥३।५७।५४॥

mAyA.mAtra.dRza:_bhrAnti: zUnyA: svapna.anubhUtaya: ||3|57|54||

स्वप्न.अनुभूतय* इमा* मरण.अन्त.बोधे

svapna.anubhUtaya* imA* maraNa.anta.bodhe

भ्रान्त्या_इतर.भ्रम.दृशः स्फुट.सर्ग.भासः ।

bhrAntyA_itara.bhrama.dRza: sphuTa.sarga.bhAsa: |

भान्त्य्_आतिवाहिक.शरीर.गताः समस्ता*

bhAnti_AtivAhika.zarIra.gatA: samastA*

मिथ्या_उदिता* मृग.नदी.सरण.क्रमेण ॥३।५७।५५॥

mithyA_uditA* mRga.nadI.saraNa.krameNa ||3|57|55||

॥

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

http://goo.gl/k3hRBX

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