fm4019_1.nv21 States of Consciousness—the three & the Fourth .z45

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Nov 21, 2015, 8:58:32 PM11/21/15

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fm4019_1.nv21 States of Consciousness—the three & the Fourth .z45

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y4019_1.nv21 States of Consciousness—the three & the Fourth .z45

https://www.dropbox.com/s/8ygd127u2zawo96/y4019_1.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0

work in progress v.16

.Q. 16

व्यवहारी यदा कायो मनसा कर्मणा गिरा ।

भवेत्_तदा मरुन्नुन्नो जीव-धातु: प्रसर्पति ॥४।१९।१६॥

vyavahArI yadA kAyo manasA karmaNA girA |

bhavet_tadA marunnunno jIva-dhAtu: prasarpati ||

4|19|16||

*jd.16 - vyavahArI yadA – when as actor =

kAya: - the body =

manasA karmaNA girA – with Mind and Works and Voice =

bhavet - becomes =

tadA marut nunna: – then Wind .Q. =

jIva-dhAtu: prasarpati - mo. prasarpati sarvasmin zarIre saMcAram karoti - x =

nunna = nutta, sent/pushed away

#unna‑ - wetted, wet, moistened, moist...

~m.14. When this body is active with mind, actions and speech the primary living substances (Sivadhatus) circulate in the body through the nervous system and other bodily systems.

~vlm.16. When the body has its activity with the powers of the mind, speech and the other members of action, it is to be understood, that its vital element is put to motion by the vital breath which it breathes.

*moT. vyavahArI yadA kAya: manasA karmaNA girA – bhavet tadA marunnunno jIva-dhAtu: prasarpati = > astu dehe ...|| yadA yasmin kAle | kAya: | manasA karmaNA sva.AzritayA kriyayA | girA ca | vyavahArI vyavahAra-yukto | bhavet | tadA sa: jIva.dhAtu: sampanna: sampUrNa: san | prasarpati sarvasmin zarIre saMcAram karoti_ity artha: || ... tadA sa sampanno jIva...

oॐm

Canto 4.19: On Waking, Dream, Sleep, & the Fourth

vasiShTha said—

जीव-बीजम् परम् ब्रह्म सर्वत्र खम्_इव स्थितम् ।

तेन जीव-उदर-जगत्य्_अपि जीवो_अस्त्य्_अन्-एकधा ॥४।१९।१॥

jIva-bIjam param brahma sarvatra kham_iva sthitam |

tena jIva-udara-jagaty_api jIvo_asty_an-ekadhA ||

4|19|01||

jIva-bIjam param brahma

the jIva-seed is the perfect brahman.Immensity

sarvatra kham iva sthitam

everywhere located as~if personal kha.Space

tena

by That

jIva-udara.jagaty

in the jIva-womb.world

api jIva: asti an-eka.dhA

so the jIva is not-single.fold.

~vwv.362.y4.19.1. The origin of the individual soul is the Supreme Brahman (or the Ultimate Reality) existing everywhere like the sky. Therefore, even within the world inside the individual soul, monads (or individual souls) exist variously.

~sv.1 VASISTHA continued: The very seed for all jivas, which is the absolute Brahman, exists everywhere; and within the jivas there are countless other jivas.

~m. O Rāma, the origin and source of Siva, the Parabrahman, is everywhere. He abides as consciousness-ether. And so is the case with whatever is in the womb of Siva. There are many worlds in the womb of a Siva.

चिद्.घन-एक.घन=आत्मत्वात्_जीव.अन्तर्-जीव=जातय: ।

कदली-दलवत्_सन्ति कीटा इव धर-उदरे ॥४।१९।२॥

cid.ghana-eka.ghana=AtmatvAtjIva.antar-jIva=jAtaya: |

kadalI-dalavat_santi kITA iva dhara-udare ||

4|19|02||

cid.ghana-eka.ghana=AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् from their nature as a cloud of consciousness in the one consciousness = jIva.antar-jIva=jAtaya:जीव-अन्तर्ँजीव-जातयः there are varieties of jIva-s within the jIva = kadalI-dalavat_santi कदली-दलवत्_सन्ति being like the layers of a plantain = kITA iva dhara-udare कीटा इव धर-उदरे or insects in their earthen womb.

~vwv.363.y4.19.2. Within the individual soul, (several) classes of individual souls exist like the covers of a plantain tree and like worms in the interior of the earth, on account of their permanent nature being only the Supreme Consciousness.

~m.2 Because the dense luminous seed-state of Divine consciousness (chidghana) there arise Siva within Siva, like banana stem layers and like insects in the womb of earth.

~vlm.2. All living beings composed of the dense intellect and soul, contain other living animals under one another, like the manifold crusts of the plantain tree, and the insects contained in the womb of earth. (So also the parasite plants and worms growing upon the bodies of trees and animals).

~sv.2-3 All this is because the entire universe is totally permeated with the infinite consciousness.

*jd.2 - cid.ghana-eka.ghana=AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् from their nature as a cloud of consciousness in the one consciousness = jIva.antar-jIva=jAtaya:जीव-अन्तर्ँजीव-जातयः there are varieties of jIva-s within the jIva = kadalI-dalavat_santi कदली-दलवत्_सन्ति being like the layers of a plantain = kITA iva dhara-udare कीटा इव धर-उदरे or insects in their earthen womb.

यो यो नाम यथा ग्रीष्मे कल्क-स्वेदाद्_भवेत्_कृमि: ।

यद्_यद्_दृश्यम् शुद्ध-चित्.खम् तज्_जीवो भवति स्वत: ॥४।१९।३॥

yo yo nAma yathA grISme kalka-svedAd_bhavet_kRmi: |

yad_yad_dRzyam zuddha-cit.kham tajjIvo bhavati svata: ||

4|19|03||

However those Living jIvas

strive for perfection in themself,

thusever they at-once become,

according.with their Intention.

*jd.3 - yo yo nAma - whatever namely =

yathA grISme - thus in the heat =

kalka-svedAt - from sweaty scum =

bhavet kRmi: - becomes a worm =

yad yad dRzyam - whatever the perceptual =

zuddha-cit.kham - pure_cit.sky =

tajjIvo bhavati svata: - that jIva itself becomes.

~vwv.360.y4.19.3. Whatever visible object, which is (of the nature of) the sky of pure Consciousness, exists, that becomes an individual soul by itself, as a worm, whatever by name, could be born in summer out of filth and perspiration.

~m.3 3 Whatever that Pine consciousness perceives as a phenomenon that becomes a Siva, it is like the scores of insects that are born out of sweat in summer.

~vlm.3. The worms and insects, that grow out of the dirt and scum of earth and water in the hot season, and appear filthy to our sight; are nevertheless full of the particles of intellect, becoming to them as living beings. (Even the dirty worms, are full with the holy spirit of god).

~sv.2-3 All this is because the entire universe is totally permeated with the infinite consciousness.

3~VA. as indeed warm juices in spring become worms and insects, so

that jiva becomes on its own visible (world), which is truly pure

space of cit.

~AS: First, I think there is a typo kalpa-> kalka as visible from the AB commentary. He translates kalka=mala, sveda = sweat (body emission) and interprets as internal or external places of generation. In the warm season (grISme) as an insect is born from dirt or sweat, likewise from any visible part of the world (dRzyam) in the space of pure Chit jIvas are born. In other word, the jIva has origin in Chit but living space in the world.

यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।

तथा तथा भवन्त्य्_आशु विचित्र-उपासन-क्रमै: ॥४।१९।४॥

yathA yathA yatante te jIvakA: sva.Atma-siddhaye |

tathA tathA bhavanty_Azu vicitra-upAsana-kramai: ||

4|19|04||

however those Living jIvas

strive for perfection in themselves,

thusever they at-once become,

according.with their Intention.

*jd.4 - yathA yathA - however =

yatante te jIvakA: - those Living jIvas strive =

svAtma-siddhaye - for perfection in their own-self =

tathA tathA bhavanti Azu - thusever they at-once become =

vicitra-upAsana-kramai: - by their various-worship-systems.

#upAsana -upa-Asana उपासनम् ना Service, attendance; Engaging in, being intent on; Worship, meditation. upAsanam -the being intent on or engaged in.

~moT. te AkAzamayA: | jIvakA: | svAtma-siddhaye yathA yathA yatante vicitra-upAsanAkramai: yatana-rUpai: nAnA-vidhair upAsanAkramai: | tathA tathA bhavanti ||4|19| MoT_4,19.4 ||4|19| > Comm. —

~m.4. As these Sivas put in effort to realise their own selves, they achieve the goal adopting various kinds of practice.

~vlm.4. According as living beings strive for their progress, so they prosper in thir lives, agreeably to the various scope of their thoughts and actions.

~sv.4 Upon their appearance as the jivas, whatever type of contemplation they adopt, they soon become of the same nature.

देवान्_देव-यजो यान्ति यक्षा यक्षान्_व्रजन्ति हि ।

ब्रह्म ब्रह्म-यजो यान्ति यद्_अ.तुच्छम् तद्_आश्रयेत् ॥४।१९।५॥

devAn_deva-yajo yAnti yakSA yakSAn_vrajanti hi |

brahma brahma-yaja: yAnti yad_a.tuccham tad_Azrayet ||

4|19|05||

devAn deva-yajo yAnti - the god-worshippers come-to the gods =

yakSA: yakSAn vrajanti hi - and the demonic to demons =

brahma brahmayajo yAnti - the brahman-worshippers come to the brahman.Immensity =

yad atuccham - what is not trifling =

tad Azrayet - That should be resorted-to.

~m.5. Those who worship 'devas' (luminous gods), become gods. Those who worship 'yakshas' become_ayakshas'. Those who worship Brahma become Brahma. One should choose the best course (and goal).

~vlm.5. The worshippers of gods, get to the region of gods, and those of Yakshas meet at the place of Yakshas, and the adorers of Brahma ascend to Brahmaloka. Resort therefore to what is best and the greatest refuge.

~sv.5. They who are devoted to the gods, reach the gods; they who adore the demigods, attain the demigods. They who contemplate the absolute Brahman, become Brahman. Hence, one should resort to that which is not limited, conditioned or finite.

स मुक्तो भृगु-पुत्रो_अपि हि निर्मलत्वात्_स्वसंविद: ।

बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।६॥

sa mukto bhRgu-putro_api hi nirmalatvAt_svasaMvida: |

baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||

4|19|06||

sa mukto bhRgu-putro_api

the son of Bhrgu is free

hi nirmalatvAt svasaMvida:

only because of his pure self-awareness

baddha: prathama-dRSTena

having been bound by his former perception — the Apsara-form —

dRzyena Azu svabhAvata: by the percept innate to him. ???

m.6. Sukra, the son of Bhrigu, is a liberated one because of his knowledge and purity. He became bound with his first look due to the very nature of perception.

~vlm.6. So the son of Bhrigu, obtained his liberation at last by the purity of his conscience; though he was enslaved of his own nature to the visibles, at his first sight of them (as of the Apsara and others).

~sv.6-7 By contemplating the form of the nymph, Sukra was bound; and when he realised the purity of his self which is infinite consciousness, he was instantly liberated.

~AB. … prathama-dRSTena -apsaro-rUpeNa zukro baddho_abhUd i.a. ||4|19|

भुवि जाता परिम्लाना बाला यत्_प्रथमम् पुर: ।

संवित्_प्राप्नोति तद्-रूपा भवत्य्_अन्या न काचन ॥४।१९।७॥

bhuvi jAtA parimlAnA bAlA yat_prathamam pura: |
saMvit_prApnoti tad-rUpA bhavaty_anyA na kAcana ||

4|19|07||

bhuvi jAtA parimlAnA bAlA yat x

prathamam x

pura: saMvit x

prApnoti tad-rUpA x

bhavati_anyA na kAcana - does not become anything else.

#mlai —> #parimlai —> #parimlAna -adj.-faded, withered • exhausted, gone • -n.-change of countenance by fear or grief • soil, stain. •-•> parimlāna—emaciated _SB4.8.66 • dried up _SB8.7.7 • aparimlāna—never faded _SB5.25.7.

~m.7 So long as the original knowledge does not wither due to the earthly improprieties and actions, one will retain the original form itself.

~vlm.7. The child that is born on earth with the purity of its soul at first, becomes afterwards of the same nature, as the education he gets herein, and not otherwise,

~VA. children born (and dead??) on earth, being at first of original pure consiousness, become that form which they desire?, not anything else.

~AS. Note that jAtA parimlAnA are both fem. singular words, even though the second can be masc. plural by sandhi rules (but not jAtA). Also, the singular form prApnoti requires that bAlA cannot be plural either! So, it must be an adjective of saMvit along with the other two. Thus, the meaning is: Whatever weak (parimlAnA) ignorant (bAlA) perception (saMvit) arises first in the world, a similar perception is acquired later and nothing (radically different). In other words, the development is gradual. This explains the "baddha: prathamadRzyena" in verse 6.

rAma said

—

जाग्रत्.स्वप्न-दशा=भेदम् भगवन्_वक्तुम्_अर्हसि ।

कथम् च जाग्रज्_जाग्रत्_स्यात्_स्वप्नो जागद्-भ्रम: कथम् ॥४।१९।८॥

jAgrat.svapna-dazA=bhedam bhagavan_vaktum_arhasi |
katham ca jAgrajjAgrat_syAt_svapno jAgad-bhrama: katham ||

4|19|08||

jAgrat-svapna-dazAbhedam

the different states of waking and dream

bhagavan vaktum arhasi

bhagavan, please explain

katham ca jAgrajjAgrat syAt - x =

svapno jAgad-bhrama: katham – x.

~m.8 O Sage, Bhagawan, please elaborate for me the difference between waking and dream states. How are we conscious of the material world in the waking state? How is the illusion of wakefulness caused in dream state?

~vlm.8. Ráma said:—Please sir, tell me the difference of the states of waking and dreaming, and what are the states of waking watchfulness, waking dream and waking delusion.

~sv.8 RAMA asked: Holy sir, pray tell me of the true nature of the waking and the dreaming states. What constitutes the waking state, and how does dream, or delusion in the waking state, arise?

vasiShTha said

—

स्थिर-प्रत्यय-युक्तम् यत्_तज्_जाग्रद्_इति कथ्यते ।

अस्थिर-प्रत्ययम् यत्_स्यात्_तत्_स्वप्न: समुदाहृत: ॥४।१९।९॥

sthira-pratyaya-yuktam yat_tajjAgrad_iti kathyate |

asthira-pratyayam yat_syAt_tat_svapna: samudAhRta: ||

4|19|09||

*jd.9 - sthira-pratyaya-yuktam yat - what is joined with firm belief = tat jAgrad iti kathyate - that is said to be "Waking" = a.sthira-pratyayam yat syAt - what would be of infirm belief = tat svapna: samudAhRta: - that is described as "Dream".

~vwv.304. That is described as waking which is endowed with (or accompanied by) stable experience. That is declared as dreaming which is (of the nature of) unstable experience.

~m.9. O Rāma, waking state is that which is firmly believed with conviction that it is stable, durable and permanent. That state which is transient, unstable and not durable is called dream state.

~vlm.9. Vasishtha answered:—The waking state is that wherein we have a sure reliance; and that is called dreaming, in which we place no certain reliance and are believed to be untrue.

~sv.9 VASISTHA said: That state which endures is known as the waking state; and that which is transient is the dream state.

~moT. sthira-pratIti...|| ¶ zrIvasiSTha uttaram kathayati | sthirapratyayena sa evAyam ity evaMrUpapratyabhijJAyAm kSameNa sthirajJAnena | yuktam yat bhavati | paNDitai: tajjAgrad iti kathyate | yat asthirapratyayam pratyabhijJAkSamAsthirajJAnayuktam | syAt | paNDitai: sa: svapna: samudAhRta: kathita: || syAt sa svapna: ...

जाग्रत्त्वे क्षण-दृष्ट: स्यात्_स्वप्न: काल-अन्तरे स्थित: ।

तज्_जाग्रत्-स्वप्नताम्_एति स्वप्नो जाग्रत्त्वम्_ऋच्छति ॥४।१९।१०॥

jAgrattve kSaNa-dRSTa: syAt_svapna: kAla-antare sthita: |

tajjAgrat-svapnatAm_eti svapno jAgrattvam_Rcchati ||

4|19|10||

jAgrattve kSaNa-dRSTa: - in waking-state seen instantaneously =

syAt - it would be

svapna: kAla-antare sthita:

a dream set within time.

tat jAgrat-svapnatAm eti

that goes to a waking.dream-state.

svapna: jAgrattvam Rcchati

Dream turns to Wakefulness.

#R -cl.1.3.5. P. Rcchati, #iyarti, #RNoti, and #RNvati. (only Ved); #Ara, #ariSyati, #Arat, and #ArSIt, -to go, move, rise, tend upwards; to go towards, meet with, fall upon or into, reach, obtain; to fall to one's share, occur, befall (with tam); to advance towards a foe, attack, invade; to hurt, offend; to move, excite, erect, raise, (#iyarti vAcam, he raises his voice _rv.2.42.2; #stomAn iyarmi, I sing hymns _rv.1.116.1): Caus. -arpayati, to cause to move, throw, cast av.10.9.1; to cast through, pierce av; to put in or upon, place, insert, fix into or upon, fasten; to place on, apply; to direct or turn towards; to deliver up, surrender, offer, reach over, present, give; to give back, restore _mn.8.191: Ved. Intens. #alarti. _rv.8.48.8; (2. sg. #alarSi. _rv.8.1.7 pAN.7-4.65); — to move or go towards with speed or zeal: Class. Intens. Atm. arAryate (pAN.7-4.30), to wander about, haste towards; ||4|19|cf. Gk.: Zend #ir.: Lat. #or-ior.: Goth. #argan.: Angl. Sax. #Ar.: Old High Germ. #ruo-dar, #ar-an.: Lith. #ir-ti, "to row"; #ar-ti, "to plough."||. — R -ind. -an interj.expressing laughter; a particle implying abuse; a sound inarticulate or reiterated as in stammering.

~vwv.305.y4.19.10. That which was seen for a moment in the waking state might remain a dream at a different time. Such waking attains to the nature of a dream; the dream (also) tends towards the waking state.

~m.10. After a period of time even a dream can be perceived as waking state provided it displays those characteristics. That is called dream-waking state.

~vlm.10. That which is seen for a moment (as true), and as it were in the waking state, is called a dream; but if the object is seen at a distance of time and place, it is said to be waking dream or dreaming wakefulness.

~sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

~VA. dream seen for a moment, during dream becomes like waking, waking becomes dreamlike and dream may become like waking.

~AS: Whatever is seen only briefly in a waking state, that waking state becomes like a dream; by contrast, whatever dream stays for a long time, it becomes like a waking state. In other words, the distinction between waking state and dream state is only the relative duration.

~Mo. ... jAgratsvapnayo: kadAcitsambhavayuktam svapnajAgrattvam kathayati | jAgral lakSaNayA jAgrajjJAnaviSayIbhUtam vastu | cet yadi | kSaNadRSTa: kSaNam eva dRSTa: | syAt | arthAt tata: naSTa: | tathA svapna: svapnajJAnaviSayIbhUtam vastu | kAlAntarasthita: svapnakAlAd anyasmin kAle_api sthita: | cet syAt | kadAcid dhi svapnadRSTam api vastu prabhAte pratyakSam dRzyate | tat tadA | jAgrat jAgradvastugrAhakam jJAnam | svapnatAm eti asthirapratyayatvAt | svapna: svapnavastugrAhakam jJAnam | jAgrattvam Rcchati sthirapratyayatvAt ||

जग्रत्-स्वप्न-दशा-भेदो न स्थिर-अ.स्थिरते विना ।

सम: सदा_एव सर्वत्र समस्तो_अनुभवो_अनयो: ॥४।१९।११॥

jagrat-svapna-dazA-bhedo na sthira-a.sthirate vinA |

sama: sadA_eva sarvatra samasto_anubhavo_anayo: ||

4|19|11||

jAgrat-svapna-dazAbheda: x

na sthira-asthirate vinA x

sama: sadA eva sarvatra x

samasta: anubhava: anayo: - x =

~vwv.303.y4.19.11. There is no difference between waking and dreaming states except stability and instability. The combined (or whole) experience of these two is the same always and everywhere.

~m.11. In fact, there is not much difference between waking and dream states but for the level of durability and stability. In both the experiences are similar.

~vlm.11. The state of waking dream is again of longer or shorter duration, in both of which the visions appear the same at all places and times.

~moT. jAgrat-svapna-dazAbheda: na sthira-asthirate vinA sama: sadA eva sarvatra samasta: anubhava: anayo: = > ...|| ¶ nanu katham etad ity | atrAha— yata: jAgratsvapnadazAbheda: sthiratAsthiratAm vinA na bhavati | ata: kSaNikajAgrata: svapnatvam sthirasvapnasya jAgrattvam yuktam eveti bhAva: | atra samastAnubhavam pramANatvena kathayati sama iti | anayo: jAgratsvapnayo: | samasteSu sthita: anubhava: samastAnubhava: | sadA sarveSu kAleSu | sarvatra sarveSu dezeSu | sama: eva bhavati | sthirAsthiratAm vineti atrApi sambandhanIyam ||4|19| MoT_4,19.11 ||4|19| ... na sthirAsthiratAm vinA ...||

स्वप्नो_अपि स्वप्न-समये स्थैर्याज्_जाग्रत्त्वम्_ऋच्छति ।

अस्थैर्याज्_जाग्रद्_एव_आस्ते स्वप्नस्_तादृश-बोधत: ॥४।१९।१२॥

svapno_api svapna-samaye sthairyAjjAgrattvam_Rcchati |
asthairyAjjAgrad_eva_Aste svapnas_tAdRza-bodhata: ||

4|19|12

a dream—

though it is a dream—

from firm conviction seems to be the waking state

but when waking is without this stability

it is experienced as dream

~vwv.306.y4.19.12. Even a dream, at the time of dreaming, tends toward the waking state on account of its stability (for the time being). Waking remains only as dreaming on account of (temporary) instablility arising from such perception.

~YVPersp. The pure consciousness posits itself as dream-other in space, time, action, and substance deza-kAla-kriyA-dravyai:> The waking state is considered by us as associated with permanent convictions sthira-pratyaya; not so the dream. Dream is real when we sleep, waking when we wake; the only difference is that waking states are relatively persistent, continuous, and permanent sthira, while dreams are changeful and impermanent asthira.

~m.12 Even a dream becomes waking due to the stability during the dreaming time. If the experience is unstable even a waking state becomes a dream.

~vlm.12. Dreaming also appears as waking, as long as it lasts; but waking seems as dreaming, when the objects of its vision are not lasting.

स्वप्नो_अपि जाग्रद्.बुद्ध्य्-अंशो जाग्रत्त्वम् अनुगच्छति ।

स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥

svapno_api jAgrad.buddhy-aMzo jAgrattvam anugacchati |

svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||

4|19|13||

*jd.13 -

svapno api - dreaming is just

jAgrad.buddhy-aMza: - a bit of waking intellection

jAgrattvam anugacchati - that follows wakefulness

svapnatA svapna-buddhyA tu - but dreamfulness is by dream-intellection

yathA-saMvedanam sthitam - situate acccording.with its samvedana cognition/impression. =

~vwv.307.y4.19.13. Even a dream, having as its part the impression of waking (such as stability of experience), resembles the waking state; but on account of tyhe impression of dreaming (resembles) the dream-state (due to instability). It stands according to perception.

~m.13 Even a dream can become waking in parts due to the level of firm awareness. Waking or dream depends on the level of awareness in a state.

~vlm.13. A dream which is understood as an occurrence of the waking state, is believed as waking, (as the prolonged dream of Harish chandra); but the inward consciousness of dreaming makes it a dream.

~VA. dream becomes like waking if perceived like waking, but by perception as a dream it is felt like dream.

~AS: It is stronger than "perceived like waking". If you get a very realistic experience in a dream, then it becomes like a waking state. AB gives example of harizacandra, but a more appropriate example is that of lavaNa who experienced several years of very realistic dream in a span of couple of hours and managed to verify it as having corroborating proof of true existence (in a worldly sense, of course).

~jd. Viewers of Star Trek TNG will recall an episode where Picard experiences an entire lifetime in an induced dream. (Perhaps the lavana tale was its source.)

#vid —> #saMvid —> #saMvedana -n.-the act of perceiving or feeling, [exercising Samvit Awareness], perception, sensation; making known, communication, announcement, information. • #saMvedanIya adj. to be perceived or felt _nyAyas. • #saMvedita -adj.-(fr. Caus) made known, informed, instructed. • #saMvedya -adj.-to be known or understood or learnt; intelligible; to be communicated to (tasmin); -tA -f.-intelligibility • -tva -n.-• sensation _nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'samvedanam'." SV

यत् तु यावत् स्थिरम् बुद्धम् तत् तावज्_जग्रद् उच्यते ।

क्षण-भङ्गात्_तु तत्_स्वप्नो यथा भवति तच्_छृणु ॥४।१९।१४॥

yat tu yAvat sthiram buddham tat tAvajjagrad ucyate |

kSaNa-bhaGgAt_tu tat_svapno yathA bhavati tac_chRNu ||

4|19|14||

yat tu yAvat sthiram buddham - what is whatwise firmly realized =

tat tAvajjagrad ucyate - that is thatwise called Waking.

kSaNa-bhaGgAt tu tat svapna: - x =

yathA bhavati tat zRNu - x.

~m.14. To the extent the awareness if firm and stable, to that extent it is called working state. If the awareness is transient and fragile, it becomes a dream. Hear about this.

~vlm.14. As long as one knows anything to be lasting before him, so long he believes himself to be waking, but no sooner is it lost to him, than he thinks himself to have been dreaming of it.

जीव-धातु: शरीरे_अन्तर्_विद्यते येन जीव्यते ।

तेजो वीर्यम् जीव-धातुर्_इत्य्-आद्य्_अभिधम्_अङ्ग यत् ॥४।१९।१५॥

jIva-dhAtu: zarIre_antar_vidyate yena jIvyate |

tejo vIryam jIva-dhAtur_ity-Ady_abhidham_aGga yat ||

4|19|15

hear now how it is. There is the principle of life in the body, which causes it to live; this vital element is an electric force, which is termed the life.

the jIva*principle within the body is known.to.be the means by which it is enlivened

Terms like tejas.Fire or vIrya.Semen are examples of this jIva.Principle

* jIva.dhAtu, the #dhAtu of the Living.jIva.

in gram. it is a Root which is innate in a word group.

so >bhU, the dhAtu bhU, grows as bhava, bhAva, bhAvana &c.

~m.15 The primary humours and constituent elements, by which one lives, are known as 'tejas', semen, living substances etc.

~vwv.863/15 There exists within the body a life-element, by which one is alive. It has the applications such as luster, energy and vital element.

~sv.15-16 When the life-force in the body stirs, the various organs of thought, word and deed perform their functions.

*jd.15 - jIva-dhAtu: - the jIva*principle = zarIre antar - within the body = vidyate - is known.to.be = yena jIvyate – (the means) by which it is enlivened = abhidham aGga yat – the Term for which is = tejas.Fire or vIrya.Semen are examples of the jIva.Principle.

व्यवहारी यदा कायो मनसा कर्मणा गिरा ।

भवेत्_तदा मरुन्नुन्नो जीव-धातु: प्रसर्पति ॥४।१९।१६॥

vyavahArI yadA kAyo manasA karmaNA girA |

bhavet_tadA marunnunno jIva-dhAtu: prasarpati ||

4|19|16||

*jd.16 - vyavahArI yadA – when as actor =

kAya: - the body =

manasA karmaNA girA – with Mind and Works and Voice =

bhavet - becomes =

tadA marut nunna: – then Wind .Q. =

jIva-dhAtu: prasarpati - mo. prasarpati sarvasmin zarIre saMcAram karoti - x =

nunna = nutta, sent/pushed away

#unna‑ - wetted, wet, moistened, moist...

~m.14. When this body is active with mind, actions and speech the primary living substances (Sivadhatus) circulate in the body through the nervous system and other bodily systems.

तस्मिन्_प्रसर्पत्य्_अङ्गेषु सर्वा संविद्_उदेति हि ।

दृष्तत्वात्_प्रैति चित्त-आख्याम्_अन्तर्लीन-जगद्-भ्रमम् ॥४।१९।१७॥

tasmin_prasarpaty_aGgeSu sarvA saMvid_udeti hi |

dRStatvAt_praiti citta-AkhyAm_antarlIna-jagad-bhramam ||

4|19|17||

tasmin prasarpati aGgeSu - there creeping w/ the limbs =

sarvA saMvit udeti hi - as everything arises as Awareness =

dRStatvAt - from the process of being seen (visibility) =

praiti citta-AkhyAm - produces "chitta.Affection" =

antarlIna-jagad-bhramam - the inherent-world.delusion.

~vwv.865/17 17 When it is circulating within the parts of the body, all knowledge (or awareness) arises. The delusion of the world lurking within, on account of its having been perceived, goes forth to that called citta (the conscious base of the mind which is the storehouse of memory).

~sv.17 They flow towards their objects of perception in accordance with the deluded notions that prevail in the mind.

~VA. by this vital force advancing in organs awareness of everything arises

of visible (objects) being reflected inside the consciousness, giving

illusion of the world (outside)

~AS: I agree. Of course, this is a description of the dream experience.

*mo. IkSaNAdiSu randhreSu prasarantI bahirmayam |

~vlm.17. This breath circulating through out the whole body, gives it the powers of sensibility and consciousness, which have their seats in the heart and mind, wherein the erroneous conception of the world is hidden.

~m.17 When this 'Sivadhatu' (primary living substance) spreads through all the limbs, they become conscious and awareness capability emerges. Because of the perceptural ability (of this relative consciousness), there forms what is called 'chitta', the basic mental consciousness with embedded perplexity of the mutable world.

~moT. tata: kim ity Aha | — tasmin saMvin.maye jIva.dhAtau | prasarpati sati | aGgeSu sparzAt jIvadhAtusparzAt | hi nizcaye | saMvit jIvadhAtuspandabhUtA zItoSNAdisaJcetanarUpA saMvit | udeti prAdurbhavati | sA saMvit | antarlIna-jagad-bhramA satI | puSTatvAt jIvadhAtu-prasarpaNena puSTatvAt | cittAkhyAm eti | nanu antarlIna-jagad-bhramatvam saMvida: katham iti cet | satyam | saMvit tAvat jIvadhAto: utpadyate | jIvadhAtuz_ca pitRjIvadhAto: utthAnasamaye jagadbhramayukta eva uttiSThati | pitRjIvadhAtor antarlInajagadbhramatvAt | ata: saMvido_apy antarlInajagadbhramatvam siddham || ... aGgeSu sparzAt saMvid ... // Mo_4,19.15 //

#prasarp

#praiti = pra.eti

ईक्षण-आदिषु रन्ध्रेषु प्रसरन्ती बहिर्.मयम् ।

नाना-आकार.विकार=आढ्यम् रूपम्_आत्मनि पश्यति ॥४।१९।१८॥

IkSaNa-AdiSu randhreSu prasarantI bahir.mayam |

nAnA-AkAra.vikAra=ADhyam rUpam_Atmani pazyati ||

4|19|18||

IkSaNa-AdiSu randhreSu x

prasarantI - (awareness)

bahir.mayam x

nAnA-AkAra.vikAra=ADhyam rUpam x

Atmani pazyati - x.

~sv.18 This life-force perceives diverse forms within the self.

~m.18 Expanding into the outside world through eyes and such openings, this consciousness perceives form, which is full of numerous deformations and formations, within itself.

~vlm.18. The mind circulates about the outer world, through the passages of sight and other organs; and sees within itself the forms of many mutable shapes and figures.

~vwv.866/18 Spreading within the openings of the eyes and other sense-organs, (this consciousness) perceives the forms consisting of the outside world, abounding in various shapes and modifications, in the self (or mind).

~VA. this life force sees various forms in itself, as if outside, moving out through sense organs (eyes etc). Why prasarantI with long vowel at the end?

~AS: Because it is an adjective of the fem. sing. saMvid introduced in the earlier verse.
The meaning is:
That perception (generating the dream) spreads through various doors of the body like eyes etc. and sees the external world endowed with its multiple forms.

तत्स्थिरत्वात्_तया_एव_अथ जाग्रद्_इत्य्_अवगम्यते ।

जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥

tatsthiratvAt_tayA_eva_atha jAgrad_ity_avagamyate |

jAgrat-krama iti prokta: suSupta.Adi-kramam zRNu ||

4|19|19||

tat-sthiratvAt - from the stability of That

tayA eva atha - thereby indeed thus

jAgrat iti - the "Waking" state

avagamyate - is understood

jAgrat-krama: iti - as a phase of Waking

prokta: - known.

suSupta-Adi-kramam - the phases of Sleep &c

zRNu - hear now.

~vwv.867/19 And it is regarded as waking on account of its stability in that manner.

~sv.19 Since this perception seems to be of an enduring nature, it is known as the waking state.

~m.19 Because of stability and durability of these formations, it becomes a state of working. This is called the waking state. Now hear about the deep sleep state and such others.

~vlm.19. As long as these forms, remain permament[~permanent] in the mind, it is called the waking state. So far have I told you about the cause of waking; now hear me expound to you the laws of sleep and dreaming.

~moT. ... tayA eva saMvidA eva | na tv anyena dehAdinA jaDena | tat nAnAkAra-vikArADhyam nijam svarUpam | sthiratvAt kam api kAlam tathaiva sthitatvAt | jAgrad ity avagamyate jJAyate | jAgrat-prakriyôpasaMhAra-pUrvam suSuptAdi-prakriyAm vaktum pratijAnIte jAgrat-krama iti || sthira-tvAt tat tathA eva atha jAgrad ity ... ||

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

शान्त-आत्मा तिष्ठति स्वस्थ: जीव.धातुस्_तदा त्व्_असौ ॥४।१९।२०॥

manasA karmaNA vAcA yadA kSubhyati no vapu: |

zAnta-AtmA tiSThati svastha: jIva.dhAtus_tadA tv_asau ||

4|19|20||

yadA kSubhyati na-u vapu: - when the vapus.Body is not-at-all disturbed

manasA karmaNA vAcA - by mind, deed, and speech

zAnta-AtmA tiSThati svastha: - the peaceful-self as self remains

jIva-dhAtu: tadA tu asau - and it is then called the jIva-dhAtu Life-element.

~moT.20. vAcika-kAyika-vikSepôparame ...|| ¶ suSupta-Adi-kramam eva kathayati | na kSubhyati zrAntatvAt | vyavahAram na karotîty artha: | tadA tasmin kAle | jIvadhAtu: svaccha: supta-prasarpaNAkhyamala: | ata eva zAnta: kSobha-rahita: | A samantAt | tiSThati | tu-zabdo nizcaye | yady api suSupta-viSaya: zrIrAma-kRta: prazno nAsti tathApi jAgrat-svapnayor avazyam madhya-vartitvAt suSupt-inirNaya: | na hi jAgrata: nirgatya suSuptim agatvA svapna-gamanam puruSasya yuktam | setuvat sarvatra maryAdAtvena suSupte: sthitatvAt | yady api zuddha-cid api sarvatra madhye setutvena vartata eva tathApi vidyud-dyota-ratnavat sthUla-dRSTyaviSayatvAt tasyA: setutvAkathanam | sUkSma-dRSTIn prati tv anupayogAt kathanam na yuktam ||

~vwv.868/20 When the body is not distrubed by the mind, by action or by word, then that life-element remains calm and self-abiding (or at ease).

~sv.20 20-21 But, when the life-force (jiva-cetana) is not thus diverted by the mind and body, it remains rooted in peace within the heart.

~m.20 When a body stays unruffled in mind, word and deed the Sivadhatu stays passive by itself in the body.

~vlm.20. When the body is weary with action of its limbs, mind or speech, the living element then becomes still, and remains in its composure, with the calm and quiet soul residing within the body.

समताम्_आगतैर्_वातै: क्षोभ्यते न हृद्-अम्बरे ।

निर्वात-सदने दीपो यथा_आलोक-एक-कारक: ॥४।१९।२१॥

samatAm_Agatair_vAtai: kSobhyate na hRd-ambare |

nirvAta-sadane dIpo yathA_Aloka-eka-kAraka: ||

4|19|21||

samatAm Agatai: vAtai: -

w/ the VAta Airs having come into equality =

kSobhyate na hRt-ambare

do not cause disturbance in the Heart-space

nir-vAta=sadane dIpa: yathA

as a light in an airless place

Aloka.eka-kAraka: - light.only-cause.

gives a single undisturbed light.

~moT. samatAm manaH-kRta-kSobhAbhAvAt samavAhitvam | Agatai: vAtai: prANai: | asau jIva-dhAtu: hRd-antare na kSobhyate kSobha-yukto na kriyate | anena mano-nAzena prANa-rodha: prANarodhena ca manonAza: sampatsyate iti sUcitam | tatrApi keSAJcit prANarodhena manonAza: mata: | asmAkam tu samyagjJAnasAdhitena manonAzenaiva prANarodha: | sa cet tatra sahakArI tan na doSa: | tata: sarvathA manonAza: prANarodhena | manonAzas tu madirAdiprayuktamanonAzavan nAtyantika iti matam | atra pratibhAnvitA eva pramANam ity alam bahunA | jIvadhAtu: ka iva | dIpa iva | yathA nirvAtasadane vAtai: AlokaikakAraka: dIpo na kSobhyate | tathety artha: | tadA kim sampatsyate ity | atrAha— ||4|19| MoT_4,19.19 ||4|19| ... na hRdantare / ...||

~vwv.869/21 (The life-element) is not agitated in the sky (or space) of the heart by the vital airswhich have attained evenness (samatA), as a lamp in a windless house is producing only light (without getting agitated).

~sv.21 20-21 But, when the life-force (jiva-cetana) is not thus diverted by the mind and body, it remains rooted in peace within the heart.

तत: सरति न_अङ्गेषु संवित्_क्षभ्यति तेन नो ।

न च_ईक्षण.आदीन्य्_आयाति रन्ध्राण्य्_आयाति नो बहि: ॥४।१९।२२॥

tata: sarati na_aGgeSu saMvit_kSubhyati tena no |

na ca_IkSaNa.AdIny_AyAti randhrANy_AyAti no bahi: ||

4|19|22||

tata: sarati na aGgeSu - x =

saMvit kSubhyati tena na.u - x =

na ca_IkSaNa.AdIni AyAti randhrANi AyAti no bahi: - x.

~m.22 These airs do not move about around the limbs. Awareness and knowledge will not be disturbed by such (immobile) airs. Perceptions do not look out of the holes/sense organs. (Consciousness of life stays totally within).

~vlm.22. The vital power ceases to exert itself in the members of the body, and to keep the consciousness awake. The senses of sight and others do not act upon their organs, nor receive the sensations from without.

~vwv.870/22 Therefore, consciousness does not flow in the parts of the body. Consequently, one (who is asleep) is not agitated. The consciousness (saMvid) neither arrives at the eyes and other openings (of the sense-organs) nor reaches outside.

~sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

जीवो_अन्तर्_एव स्फुरति तैल-संविद्_यथा तीले ।

शीत-संविद्-द्-हिम इव स्नेह-संविद्_यथा घृते ॥४।१९।२३॥

jIvo_antar_eva sphurati taila-saMvid_yathA tIle |

zIta-saMvid-d_hima_ iva sneha-saMvid_yathA ghRte ||

4|19|23||

jIva: antar eva sphurati - x =

taila-saMvit yathA tIle - as the awareness of oil in the sesame seed =

zIta-saMvit hime iva - as the awareness of coolth in snow =

sneha-saMvit yathA ghRte - as the awareness of smoothness in ghee.

~moT.23. nanu "sattA somya tadA saMpanno bhavati svamapIto bhavati" iti zrutyA ... || tadAsau kutra tiSThatIty apekSAyAm Aha— asau saMvit jIve_anta: svadharmibhUtajIvamadhye eva | sphurati | kA iva | tailasaMvid iva tailAkArA saMvit | tailasaMvit tailam iti yAvat | yathA sA tile sphurati | tathety artha: | evam anyasmin dRSTAntadvaye_api yojyam ||

*Dasgupta - There is within us a principle of pure consciousness, which is also the vital principle jIva-dhAtu, vitality vIrya, and body heat tejas. In the waking state jAgrat the jIva-dhAtu moves through the body, giving rise to knowledge. In deep sleep suSupta the body is not disturbed: jIva-dhAtu is still and potential like the oil in sesame seed taila-saMvid yathA tile. When jIva-dhAtu is very much disturbed, we have dream.-Dasgupta Comm

~m.23 Siva then flashes within itself like a sesame seed which holds its oil within itself. It is like cold in dew and snow. It is like oiliness in ghee.

~vlm.23. Life lies latent in the inner heart, as the liquid oil resides in the sesamum seed; it lies as dormant in the interior part, as frigidity within the frost, and fluidity in the clarified butter.

~vwv.871/23 (In that state of deep sleep), the jIva (or individualized consciousness) shines only wthin, like the principle of oil in sesamum seed, the principle of oil in sesamum seed, the principle of coldness in ice and the principle of oiliness in clarified butter.

~sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

जीव-आकारा कला का.चिच्_चिति: स्वच्छतया_आत्मनि ।

दशाम्_आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

jIva-AkArA kalA kA.cic_citi: svacchatayA_Atmani |

dazAm_AyAti sauSuptim saumyavatAm vicetanAm ||

4|19|24||

jIva-AkArA kalA kA.cit - x =

citi: svacchatayA_Atmani - x =

dazAm AyAti sauSuptim - comes to the deep Sleep state =

saumyavatAm vicetanAm - x.

~m.24 A certain Siva-shaped consciousness gets to the state of deep sleep due to its purity and the vital airs, which are in equilibrium, being inactive.

~vlm.24. The particle of intellect taking the form of life, after being purified from its earthly impurity; mixes with the internal soul, and attains the state of sound sleep, as if lulled to insensibility by the cooling breeze.

~vwv.872/24 A certain conscious part in the form of the individual soul, on account of its clarity (due to the absence of limiting adjuncts) attains, in itself, to the state of deep sleep which is devoid of sense-consciousness and in which the vital airs are gentle.

~sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

~VA. at some time consciousness in the form of jiva goes within itself by purifying itself (of notions?) to the state of deep sleep, calm and devoid of self-consciousness

~AS: A certain state of mind in the shape of a jIva due to its purity goes into peaceful deep sleep free of any sensations (vicetanA).

ज्ञात्वा वै_चित्य्_उपरते साम्यम् लव-हरन्.न्_अपि ।

जाग्रत्-स्वप्न-सुषुप्तेषु संबुद्धस्_तुर्यवान्_मृत: ॥४।१९।२५॥

jJAtvA vai_city_uparate sAmyam lava-haran.n_api |
jAgrat-svapna-suSupteSu saMbuddhas_turyavAn_mRta: ||

4|19|25||

jJAtvA vai_city_uparate sAmyam lava-haran.n_api - x =
jAgrat-svapna-suSupteSu saMbuddhas_turyavAn_mRta: - x.

*TPS. var. jJAtvatvacityuparate ...

~m.25 Knowing this is equivalent to ceasing of thought. Such an enlightened person is known as established in the_aturya', superconscient state, even if he is active in waking, dream and deep sleep states.

~vlm.25. One feeling the impassibility of his mind, and dealing unconcernedly with every one, and reaching to the fourth stage of consciousness, beyond the three states of waking, dreaming and sleeping, is said to be turiya or deadened in life.

~sv.25 However, that consciousness which is awake even in deep sleep and which is also the light that shines in waking and dreaming, is the transcendental consciousness, turiya.

~VA. truly, having known in non-existence of mind?, being the same

in actions?,

awakened in waking, dream and deep sleep is called turyavan.

~AS: First a typo (in the original too) vaicityuparate -> vai cituparate [sic???] Having experienced the withdrawal of the mind (from the world) and practicing equanimity even in the three states--awake, sleeping, deep sleep, if he is enlightened (saMbuddhaH), he is known as in the final fourth state (turyavAn smRtaH). This is description of the final liberated state!

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

स जीव-धातु: सा संवित्_ततश्_चित्ततया_उदिता ॥४।१९।२६॥

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |
sa jIva-dhAtu: sA saMvit_tataz_cittatayA_uditA ||

4|19|26||

suSupte - x =

saumyatAm yAtai: prAnai: - x =

samcAlyate yadA - x =

sa jIva-dhAtu: - x =

sA saMvit - x =

tata: - x =

cittatayA uditA - is arisen thru the Affective process.

~m.26 Attaining equilibrium in the deep sleep state, if a Sivadhatu (primary living substance) is driven by such vital airs, such one and the associated awareness will emerge as mind-stuff or basic mental consciousness.

~vlm.26. When the vital principle comes again to action, after the enjoyment of its sound sleep, either in this or the other world, (i.e. when it is restored to or reborn in life); it takes the name of the living element or the mind or self-consciousness (in the living body).

~vwv.873/26 In deep sleep, when that life-element is caused to stir by the vital currents which have become gentle, then that consciousness is risen (or manifests itself) with the nature of the mind.

~sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

26 ~VA. when in deep sleep calmness become disturbed by vital airs,

coming to move again,

living principle, consciousness, grows as awareness

~AS: I generally agree, except saumyatAm yAtai: prANai: = by the subdued vital airs.
It is starting to describe how one awakens from deep sleep into the dream sleep.

स्व.अन्त:संस्थ-जगज्-जालम् भाव-अ.भावै: क्रम-भ्रमै: ।

पश्यति स्वान्तर्_एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

sva.anta:saMstha-jagaj-jAlam bhAva-a.bhAvai: krama-bhramai: |
pazyati svAntar_eva_Azu sphAram bIja iva drumam ||

4|19|27||

sva.anta:saMstha-jagaj-jAlam - x =

bhAva-abhAvai: krama-bhramai: - x =
pazyati svAntar eva Azu - x =

sphAram bIja iva drumam – x.

~m.27 And then that 'chitta' sees within itself the web of worlds, in a sequence of existing and non-existent states. It is like tree being in a seed.

~vlm.27. This principle of life and thought, sees the multitudinous worlds situated with all their vicissitudes within itself, as the large tree and all its parts and productions, are observed to be contained within the seed. (This is the picture of life in its dreaming state).

~vwv.874/27 It quickly perceives, only within itself, the collection of the worlds situated internally, with their becomings and their absence and the delusions of a regular course, as if (perceiving) a large tree with a seed.

~sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

जीव-धातुर्_यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

ततो_अस्म्य्_अहम् सुप्त इति पश्यत्य्_आत्मनि खे गतिम् ॥४।१९।२८॥

jIva-dhAtur_yadA vAtai: kiMcit saMkSubhyate bhRzam |
tato_asmy_aham supta iti pazyaty_Atmani khe gatim ||

4|19|28||

jIva-dhAtu: yadA - when the essential Living.jIva – the term dhAtu is well-known as the > root of a word = vAtai: kiMcit saMkSubhyate bhRzam - somehow becomes somewhat disturbed by its airs = tata: asmi aham supta iti - then "I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own space.

~m.28 If, in such a state, the living substance is perturbed a little, it experiences the thought 'I am here in a sleep state'? And it sees itself as sky space within itself.

~vlm.28. When the element of life is put to slight motion, by the breeze of the vital breath, it becomes conscious of its self-*existence as "I am"; but the motion being accelerated, it finds itself to be flying in the air.

~vwv.875/28 When the life-element is a little agitated by the vital airs, then one perceives (or experiences), "I am asleep"; when it is intensely agitated (by the vital airs), then, one perceives in oneself motion in the sky.

~sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

*jd.28 - jIva-dhAtu: yadA - when the essential Living.jIva – the term dhAtu is well-known as the > root of a word = vAtai: kiMcit saMkSubhyate bhRzam - somehow becomes somewhat disturbed by its airs = tata: asmi aham supta iti - then "I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own space.

यदा_अम्भसा प्लाव्यते_असौ तदा वार्यादि-संभ्रमम् ।

अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

yadA_ambhasA plAvyate_asau tadA vAryAdi-saMbhramam |
antar eva_anubhavati sva.Amodam kusumam yathA ||

4|19|29||

*jd.29 - yadA ambhasA plAvyate_asau - when it is submerged in water = tadA vAryAdi-saMbhramam - then there is the delusion of liquidity = antar eva anubhavati - it is experienced only within = sva-Amodam kusumam yathA - like a flower and its own aroma.

~vlm.29. When it is immerged in the water (phlegm) of the body: it gets the feeling of humidity in itself, as a flower perceives its own fragrance.

~vwv.876/29 When that (life-element) is bathed by water (or the liquid-element), then one experiences the delusion of water and the like only internally (during a dream), as a flower (experiencing) its own fragrance.

~sv.29-32 Then, one perceives thought-forms within the mind in dreams.

यदा पित्त.आदिना_आक्रान्तस्_तदा ग्रीष्म.आदि-संभ्रमम् ।

अन्तर्_एव_अनुभवति स्फारम् बहिर्_इव_अखिलम् ॥४।१९।३०॥

yadA pitta.AdinA_AkrAntas_tadA grISma.Adi-saMbhramam |
antar_eva_anubhavati sphAram bahir_iva_akhilam ||

4|19|30||

*jd.30 - yadA pitta-AdinA AkrAnta: - when overrun with pitta, the bilious humor,

tadA grISma-Adi-saMbhramam - then there is the delusion of heat, - and similarly for the other Humors = antar eva anubhavati sphAram - though interior, it is experienced in extension = bahir iva akhilam - as if it were entirely outside.

~vwv.877/30 When (that life-element) is seized by the bile and the like, then, one experiences the delusion of the hot season and the like only internally (in a dream), as if it were outside entirely and abundantly.

~m.30 When these veins and arteries are full of blood, one sees time and space outside of oneself and gets immersed in the outside.

vlm.30. When it is assailed by the internal bile, it has then the feeling of its inward heat, and sees all outward objects with its splenetic humour.

~sv.29-32 Then, one perceives thought-forms within the mind in dreams.

*jd.30 - yadA pitta-AdinA AkrAnta: - when overrun with pitta, the bilious humor,

रक्त-आपूर्णो रक्त-वर्णान्_देशान्_कालान्_बहिर्_यथा ।

पश्यत्य्_अनुभव-आत्मत्वात्_तत्रैव च निमज्जति ॥४।१९।३१॥

rakta-ApUrNo rakta-varNAn_dezAn_kAlAn_bahir_yathA |

pazyaty_anubhava-AtmatvAt_tatraiva ca nimajjati ||

4|19|31||

rakta-ApUrNa:

blood-full

rakta-varNAn dezan kAlAn

blood-color places and times

bahir yathA

as outside

pazyati

it sees

anubhava-AtmatvAt

through the nature of its self-experience

tatra eva ca nimajjati

there is is quite immersed

~vwv.878/31 One perceives places red in color and periods of time with a red outward appearance (when the life-element) is filled with blood, as (one perceives it) outside. He also merges there itself on account of its experiential nature.

~moT. yadA raktApUrNa: raktapUrita: | syAt | tadA bahi: raktavarNAn dezakAlAn pazyati | na kevalam pazyati | tatraiva ca nimajjati || ... dezakAlAn ...

vlm.4.19.31. When it is full of blood, it perceives a fiery redness in itself, like that of a rubicund rock, or as the crimson red of the setting sun in the sky.

सेवते वासना याम् ताम् सो_अन्त: पश्यति निद्रित: ।

पवन-क्षोभितो रन्ध्रैर् बहिर् अKस.आदिभिर् यथा ॥४।१९।३२॥

sevate vAsanA yAm tAm so_anta: pazyati nidrita: |

pavana-kSobhito randhrair bahir aKsa.Adibhir yathA ||

4|19|32||

whatever vAsanA may be

concerned, that is just what one knows.

The agitated airs appear

to be, become as-if outside,

through orifices like the eyes.

sevate vAsanA yAm tAm

whatever a vAsanA is associated.with

sa: anta: pazyati

that within sees/knows

nidrita: pavana-kSobhita:

sleeping pavana Air-shaken

yathA bahir

as outside

randhra-i: aKsa Adibhi:

w/ orifices like the eyes &c

~m.4.19.32 Without being seized by the sense organs, if the Sivadhatu gets ruffled within the body, then the awareness that is experienced is called a dream (state).

~vlm.4.19.32. Whatever one desires to have, he sees the same in himself in his sleep; and this is by the force of his inward wind acting upon his mind, as upon his outward organs.

~vwv.879/32 Whatever desire one pursues, he perceives that asleep internally, agitated by the vital airs, as (one perceives) externally by the openings of the organs of sense.

~sv.29-32 Then, one perceives thought-forms within the mind in dreams.

अन्.आक्रान्त-इन्द्रिय.च्-छिद्रो यत: क्षुब्धो_अन्तर्_एव स: ।

संविदा_अनुभवत्य्_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

an.AkrAnta-indriya.c-chidro yata: kSubdho_antar_eva sa: |

saMvidA_anubhavaty_Azu sa svapna_ iti kathyate ||

4|19|33||

anAkrAnta-indriya-chidra: - x =

yata: - whence =

kSubdha: antar eva sa: - x =

w/ saMvit.Awareness =

anubhavati Azu - x =

sa: svapne iti kathyate – he is said to be in "Sleep".

#chidra

~vlm.33. When the organs are not beseiged[~besieged] by external objects, which disturb the inward senses of the mind; it indulges itself in the reflexion of many things, which is called its dreaming state.

~vwv.880/33 That person whose openings of the senses are not taken possession of, since he is agitated only within, quickly experiences (his objects of desire) through this (mental) consciousness. That is described as a dream.

~sv.33 At this time the external sense-organs do not function, but the inner senses function and there is perception within oneself. This is the dream state.

छिद् #chid -> #chidram - (physical or personal) defect • infirmity, weak point [hole in the argument], foible *MBh. &c • a hole, slit, cleft, opening ["what sort of opening are you thinking.of, MW?" the Freudian asks....] •‑• #nizchidra‑ nir-chidra - having no rents or holes, without weak points or defects • unbroken (hymen) — y2017.046

स्वप् #svap #svapna: - A dream, dreaming • स्वप्नेन्द्रजाल‑ svapna-indrajAla-sadRza: ‑सदृशः खलु khalu jIva.loka: जीवलोकः ŚAnti.2.2 • स्वप्नो नु svapno nu bhAyA nu भाया नु mati-bhramo nu मतिभ्रमो नु Ś.6.1 • VR.1.6. • Sloth, indolence, sleepiness • Ms.9.13 • 12.33. • The state of ignorance (?) • भावाद्वैतं bhAva-advaitam kriyA-advaitam क्रियाद्वैतं तथात्मनः tathA_Atmana: । vartayan वर्तयन् svAnubhUtyA_iha स्वानुभूत्येह त्रीन् strIn svapnAn स्वप्नान् धुनुते dhRnute muni: मुनिः ॥ bhAg.7.15.62. •• yathA ekasyAM su-nidrAyAM - as in the one deep nidrA.Sleep - suSupta-svapnakau sthitau - both dreamless Sleep and Dream are situate - tathA ete sarga-samhAra=bhAsau - so the projections of creation and destruction - brahmaNi samsthite - are inherent in the brahmAn. y7186.084 • Comp. - sv. *antikam -अन्तिकम् consciousness in dream. • sv. avasthA -अवस्था a state of dreaming. • sv.-tandritA -तन्द्रिता languor produced by drowsiness. • sv.-doSa: -दोषः involuntary seminal discharge ["wet dream", others are voluntary but unplanned]. • sv.-sRSTi: -सृष्टिः f. the creation of dreams or illusions in sleep.•• sleep, sleeping • suSuptam – Sleep as a dream - svapna-vad - bhAti – appears = bhAti – appears brahmA likewise – brahmaIva – as his creation sarga-vat y3012.002 • (svapnam >dRz, "to see a vision, dream") - a-draSTRkam ca_anubhavam anidram svapna-darzanam y4001.003, "in svapna (the dream state) the mental body perceives the mental creations in their manifold forms and names "- ramaNa. #atisvapna: - excessive sleep • -n.- excessive tendency to dreaming • sv.-darzanam - what is perceived in dream • #adraSTRkam ca anubhavam anidram svapna-darzanam, y4001.003 • dream-vision, vision in a dream. - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 -

Øtt.bhAva - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 –

समाक्रान्त-इन्द्रिय.च्-छिद्रो य: क्षुब्धो वायुना यदा ।

परिपश्यति तज्_जाग्रद्_इत्य्_आहुर्_मुनि-सत्तमा: ॥४।१९।३४॥

samAkrAnta-indriya.c-chidro ya: kSubdho vAyunA yadA |
paripazyati tajjAgrad_ity_Ahur_muni-sattamA: ||

4|19|34||

samAkrAnta-indriya-chidra: ya: … what occupying a sense-organ =

kSubdha: vAyunA yadA - is disturbed by an Air =

paripazyati - perceives =

tajjAgrad ity Ahur muni-sattamA: - that is called "Waking" by the best of muni.s.

~m.34 O Rāma, I have now clarified to you about all the states. We, who are intelligent, should not give credence to the unreal world. If given, such thoughts we shall be open to the guilt of entertaining deadly and false feelings.

~vlm.34. But when the organs are besieged by outward objects, and the mind is moved by flatulence (vAyu), to their sight and perception, it is called the state of waking.

~sv.34-35 When the life-force again activates the sense-organs, once again there is wakefulness.

इति विदितवता त्वया_अधुना_अन्त:

प्रथित-महामतिना_इह सत्यता-आख्या ।

अ.सति जगति न_एव भावनीया

मृति-हति-संहृति-दोष-भावनी या ॥४।१९।३५॥

iti viditavatA tvayA_adhunA_anta:
prathita-mahAmatinA_iha satyatA-AkhyA |
a.sati jagati na_eva bhAvanIyA
mRti-hati-saMhRti-doSa-bhAvanI yA ||

4|19|35||

so thru your knowing this much = adhunA – from now on / within - anta: = prathita-mahAmatinA - with intent great Mind = iha satyatA-AkhyA – here it is satya.tA – the state of being.So, reality = a.sati jagati – in the unreal world = na_eva bhAvanIyA – not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA – one who is death-destruction-Doomsday-evil-feeling.

~vlm.35. Now O great-minded Ráma! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world, which is subject to the evils of death, desire and destruction.

~sv.34-35 When the life-force again activates the sense-organs, once again there is wakefulness.

35 ~VA. this is being told for your understanding, o great-minded, here is no more truth in words.

in non-existing world not even conceived notions of death, destruction, end, mistake or existence.

~AS: You, having known all this and thus having a great understanding firmly established in your mind, should never ever in your mind hold the declaration of truth about the world which leads to the faulty notions of death (mRti spiritual demise) bodily harm (hati worldly harm) destruction (saMhRti harm due to natural or out worldly causes).

#prath -> #prathita‑ - spread, extended, increased • divulged, displayed, published, known, celebrated • cast, thrown • intent upon, engaged in. - y2016.014

#hR -> #hRti –> #saMhRti ‑f.- Doomsday *pur. • conclusion, end *KSS.

*jd.35 – iti viditavatA tvayA - so thru your knowing this much = adhunA – from now on / within - anta: = prathita-mahAmatinA - with intent great Mind = iha satyatA-AkhyA – here it is satya.tA – the state of being.So, reality = a.sati jagati – in the unreal world = na_eva bhAvanIyA – not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA – one who is death-destruction-Doomsday-evil-feeling.

oॐm

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

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oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

y4019_1.nv21 States of Consciousness—the three & the Fourth .z45.docx

fm4019_1.nv21 States of Consciousness—the three & the Fourth .z45.docx

Avinash Sathaye

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Nov 21, 2015, 9:17:24 PM11/21/15

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I see that there is one query and it seems to be about
marunnunno jIva-dhAtu: prasarpati

The essense of life-power is jIvadhAtu (as explained in v.15); it starts spreading around (in the body - prasarpati) being driven by (nunna) the wind (marut).
Of course here the driving wind is prANa not to be taken as just the air, but a general moving force which spreads all bodily material around.

The samAsa marunna breaks as marutA nunnaH

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Jiva Das

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Nov 21, 2021, 6:09:36 PM11/21/21

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

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Jiva Das

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Nov 21, 2021, 6:10:40 PM11/21/21

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FM4019 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21 .z35

https://www.dropbox.com/s/vjjjvdrr73ma098/fm4019%201.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

oॐm

FM.4.19

ON WAKING, DREAM, SLEEP, & THE FOURTH

VASISHTHA said—

जीव.बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।

jIva.bIjam param brahma sarvatra kham iva sthitam |

तेन जीवोदर.जगत्य् अपि जीवो स्त्यनेएकधा ॥४।१९।१॥

tena jIva*udara.jagati api jIvo'sti an.ekadhA ||4|19|1||

jIva.bIjam param brahma /

sarvatra kham iva sthitam |

tena jIva*udara.jagati /

api jIvo'sti an.ekadhA

jIva.bIjam param brahmathe jIva.seed is the perfective brahman.Immensity sarvatra kham iva sthitam – everywhere like personal kha.space situate

tena by That

jIva*udara.jagati in the Jîva.womb.world

api.too/also the Living.Jîva asti an.eka.dhA is not.single.fold

*vlm.p.1. Vasishtha continued:—Brahmâ is the seed of life and remains as empty air everywhere. Hence there are many kinds of living beings situated in the world within the womb of universal Life.

*sv.1 VASISTHA continued: The very seed for all jivas, which is the absolute Brahman, exists everywhere; and within the jivas there are countless other jivas.

*vwv.362.y4.19.1. The origin of the individual soul is the Supreme Brahman (or the Ultimate Reality) existing everywhere like the sky. Therefore, even within the world inside the individual soul, monads (or individual souls) exist variously.

*m. O Rāma, the origin and source of Siva, the Parabrahman, is everywhere. He abides as consciousness.ether. And so is the case with whatever is in the womb of Siva. There are many worlds in the womb of a Siva.

चिद्घनैकघनात्मत्वाज् जीव.अन्तर्.जीव=जातयः ।

cit.ghana.eka.ghana AtmatvAt jIva.antar.jIva=jAtaya: |

कदली.दलवत् सन्ति कीटा इव धर*उदरे ॥४।१९।२॥

kadalI.dalavat santi kITA* iva dhara*udare ||4|19|2||

cit.ghana.eka.ghana AtmatvAt /

jIva.antar.jIva=jAtaya: |

kadalI.dalavat santi \

kITA* iva dhara*udare

cit.ghana.eka.ghana AtmatvAt चिद्.घन.एक.घन=आत्मत्वात् from their nature as one cloud of consciousness = jIva.antar.jIva=jAtaya:जीव.अन्तर्ँजीव.जातयः

there are varieties of Jîvas within the Jîva = kadalI.dalavat santi कदली.दलवत् सन्ति being like the layers of a plantain = kITA iva dhara*udare कीटा इव धर.उदरे

or insects in their earthen womb

*vwv.363.y4.19.2. Within the individual soul, (several) classes of individual souls exist like the covers of a plantain tree and like worms in the interior of the earth, on account of their permanent nature being only the Supreme Consciousness.

*m.2 Because the dense luminous seed.state of Divine consciousness (chidghana) there arise Siva within Siva, like banana stem layers and like insects in the womb of earth.

*vlm.2. All living beings composed of the dense intellect and soul, contain other living animals under one another, like the manifold crusts of the plantain tree, and the insects contained in the womb of earth. (So also the parasite plants and worms growing upon the bodies of trees and animals).

*sv.2.3 All this is because the entire universe is totally permeated with the infinite consciousness.

* cit.ghana.eka.ghana AtmatvAt चिद्.घन.एक.घन=आत्मत्वात् from their nature as one cloud of consciousness = jIva.antar.jIva=jAtaya:जीव.अन्तर्ँजीव.जातयः there are varieties of Jîvas within the Jîva = kadalI.dalavat santi कदली.दलवत् सन्ति being like the layers of a plantain = kITA iva dhara*udare कीटा इव धर.उदरे

or insects in theirearthen womb.

यो यो नाम यथा ग्रीष्मे कल्क.स्वेदाद् भवेत् कृमि: ।

ya: ya: nAma yathA grISme kalka.svedAt bhavet kRmi: |

यद् यद् दृश्यम् शुद्ध.चित्.खम् तज् जीवो भवति स्वत: ॥४।१९।३॥

yat yat dRzyam zuddha.cit.kham tat jIva: bhavati svata: ||4|19|3||

ya: ya: nAma yathA grISme /

kalka.svedAt bhavet kRmi: |

yat yat dRzyam zuddha.cit.kham \

tat jIva: bhavati svata:

ya: ya: nAma whatever namely =

yathA grISme thus in the heat =

kalka.svedAt from sweaty scum =

bhavet kRmi: becomes a worm =

yad yad dRzyam whatever the perceptual =

zuddha.cit.kham pure cit.sky =

tajjIvo bhavati svata: that jIva itself becomes.

however those Living.jIvas

strive for perfection in themself,

thusever they at.once become,

according.with their Intention.

*vwv.360.y4.19.3. Whatever visible object, which is (of the nature of) the sky of pure Consciousness, exists, that becomes an individual soul by itself, as a worm, whatever by name, could be born in summer out of filth and perspiration.

*m.3 3 Whatever that Pine consciousness perceives as a phenomenon that becomes a Siva, it is like the scores of insects that are born out of sweat in summer.

*vlm.3. The worms and insects, that grow out of the dirt and scum of earth and water in the hot season, and appear filthy to our sight; are nevertheless full of the particles of intellect, becoming to them as living beings. (Even the dirty worms, are full with the holy spirit of God).

*sv.2.3 All this is because the entire universe is totally permeated with the infinite consciousness.

*VA. as indeed warm juices in spring become worms and insects, so that jiva becomes on its own visible (world), which is truly pure space of cit.

*AS: First, I think there is a typo kalpa. kalka as visible from the AB commentary. He translates kalka=mala, sveda = sweat (body emission) and interprets as internal or external places of generation.

*jd. **var. KG and VLM – kalpa. TPD has <kalka>.

*AS. In the warm season (grISme) as an insect is born from dirt or sweat, likewise from any visible part of the world (dRzyam) in the space of pure Chit jIvas are born. In other word, the jIva has origin in Chit but living space in the world.

यथा यथा यतन्ते ते जीवका: स्व.आत्म.सिद्धये ।

yathA yathA yatante te jIvakA: sva.Atma.siddhaye |

तथा तथा भवन्‍त्याशु विचित्रोपासनक्रमै: ॥४।१९।४॥

tathA tathA bhavanti Azu vicitra*upAsana.kramai: ||4|19|4||

however

those Living.jIvas strive for perfection in themselves

thusever

they at.once become,

according.with their Intention*

yathA yathA yatante te jIvakA: sva.Atma.siddhaye | tathA tathA bhavanti Azu vicitra*upAsana.kramai:

*jd. vicitra*upAsana.kramai: by their various.worship.systems.

#upAsanam – sitting in service, attendance • engaging in, being intent on • #upAsanA worship, meditation +

*moT. ... svAtma.siddhaye yathA yathA yatante vicitra*upAsanA.kramai: yatana.rUpai: nAnA.vidhair upAsanAkramai: | tathA tathA bhavanti ||4|19| MoT 4,19.4 ||4|19|

*vlm.4. According as living beings strive for their progress, so they prosper in their lives, agreeably to the various scope of their thoughts and actions.

देवान्देवयजो यान्ति यक्षा यक्षान् व्रजन्ति हि ।

devAn deva.yaja: yAnti yakSA* yakSAn vrajanti hi |

ब्रह्म ब्रह्मयजो यान्ति यदतुच्छम् तदाश्रयेत् ॥४।१९।५॥

brahma brahma.yaja: yAnti yat a.tuccham tat Azrayet ||4|19|5||

devAn deva.yaja: yAnti /

yakSA* yakSAn vrajanti hi |

brahma brahma.yaja: yAnti /

yat a.tuccham tat Azrayet

devAn deva.yaja: yAnti – the God.worshippers come.to the Gods = yakSA: yakSAn vrajanti hi – and the demonic to the Demons = brahma brahmayaja: yAnti – the Brahma.worshippers come to the brahman.Immensity =

yad atuccham – what is not trifling = tad Azrayet – that should be resorted.to.

*m.5. Those who worship 'devas' (luminous Gods), become Gods. Those who worship 'yakshas' become ayakshas'. Those who worship Brahma become Brahma. One should choose the best course (and goal).

*vlm.5. The worshippers of Gods, get to the region of Gods, and those of Yakshas meet at the place of Yakshas, and the adorers of Brahma ascend to Brahmaloka. Resort therefore to what is best and the greatest refuge.

*sv.5. They who are devoted to the Gods, reach the Gods; they who adore the demiGods, attain the demiGods. They who contemplate the absolute Brahman, become Brahman. Hence, one should resort to that which is not limited, conditioned or finite.

* devAn deva.yaja: yAnti – the God.worshippers come.to the Gods = yakSA: yakSAn vrajanti hi – and the demonic to the Demons = brahma brahmayaja: yAnti – the Brahma.worshippers come to the brahman.Immensity = yad atuccham – what is not trifling = tad Azrayet – that should be resorted.to.

स मुक्तो भृगु.पुत्रो ऽपि हि निर्मलत्वात् स्वसंविद: ।

sa* mukta: bhRgu.putra: api hi nirmalatvAt svasaMvida: |

बद्ध: प्रथम.दृष्टेन दृश्येनाशु स्वभावत: ॥४।१९।६॥

baddha: prathama.dRSTena dRzyena Azu svabhAvata: ||4|19|6||

sa* mukta: bhRgu.putra: api /

hi nirmalatvAt svasaMvida: |

baddha: prathama.dRSTena \

dRzyena Azu svabhAvata:

sa* mukto bhRgu.putra: api hi

for even the Free son of bhRgu

nirmalatvAt svasaMvida:

only thru his pure self.awareness

baddha: prathama.dRSTena

having been bound by his former perception — the Apsara.form —

dRzyena Azu svabhAvata:

by the percept innate to him. ???

*m.6. Sukra, the son of Bhrigu, is a liberated one because of his knowledge and purity. He became bound with his first look due to the very nature of perception.

*vlm.6. So the son of Bhrigu, obtained his liberation at last by the purity of his conscience; though he was enslaved of his own nature to the visibles, at his first sight of them (as of the Apsara and others).

*sv.6.7 By contemplating the form of the nymph, Sukra was bound; and when he realised the purity of his self which is infinite consciousness, he was instantly liberated.

*AB. … prathama.dRSTena .apsaro.rUpeNa zukro baddho'bhUd i.a. ||4|19|

भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।

bhuvi jAtA parimlAnA bAlA yat prathamam pura: |

संवित् प्राप्नोति तद्रूपा भवत्य् अन्या न काचन ॥४।१९।७॥

saMvit prApnoti tat rUpA bhavati anyA na kAcana ||4|19|7||

bhuvi jAtA parimlAnA /

bAlA yat prathamam pura: |

saMvit prApnoti tat rUpA \

bhavati anyA na kAcana

bhuvi on earth .

jAtA parimlAnA bAlA yat

prathamam pura:

saMvit.Awareness .f..

prApnoti tat rUpA

bhavati anyA na kAcana does not become anything else.

*m.7 So long as the original knowledge does not wither due to the earthly improprieties and actions, one will retain the original form itself.

*vlm.7. The child that is born on earth with the purity of its soul at first, becomes afterwards of the same nature, as the education he gets herein, and not otherwise,

*VA. children born (and dead??) on earth, being at first of original pure consiousness, become that form which they desire?, not anything else.

*AS. Note that jAtA parimlAnA are both fem. singular words, even though the second can be masc. plural by sandhi rules (but not jAtA). Also, the singular form prApnoti requires that bAlA cannot be plural either! So, it must be an adjective of saMvit along with the other two. Thus, the meaning is: Whatever weak (parimlAnA) ignorant (bAlA) perception (saMvit) arises first in the world, a similar perception is acquired later and nothing (radically different). In other words, the development is gradual. This explains the "baddha: prathamadRzyena" in verse 6.

#mlai #parimlai #parimlAna .adj..faded, withered • exhausted, gone • .n..change of countenance by fear or grief • soil, stain. •.•> *parimlāna—emaciated SB4.8.66 • dried up SB8.7.7 • #aparimlāna—never faded SB5.25.7.

RAAMA said–

जाग्रत्.स्वप्न.दशा=भेदम् भगवन् वक्तुम् अर्हसि ।

jAgrat.svapna.dazA=bhedam bhagavan vaktum arhasi |

कथम् च जाग्रj जाग्रत् स्यात् स्वप्न: जाग्रत्.भ्रम: कथम् ॥४।१९।८॥

katham ca jAgrat jAgrat syAt svapna: jAgrat.bhrama: katham ||4|19|8||

the different states of waking and dream, Lord.bhagavan, please explain

just how is waking waking?

& how is dream a delusive Waking.state?

jAgrat.svapna.dazA=bhedam bhagavan vaktum arhasi | katham ca jAgrat jAgrat syAt

svapna: jAgrat.bhrama: katham

*m. ... How are we conscious of the material world in the waking state? How is the illusion of wakefulness caused in dream state?

*vlm. ... what are the states of waking watchfulness, waking dream and waking delusion.

*sv. ... What constitutes the waking state, and how does dream, or delusion in the waking state, arise?

VASISHTHA said—

स्थिर.प्रत्यय.युक्तम् यत् तj जाग्रद् इति कथ्यते ।

sthira.pratyaya.yuktam yat tat jAgrat iti kathyate |

अस्थिर.प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥

asthira.pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||

what comes with firm conviction

that is said to be "Waking"

what would be of infirm belief

that is described as "Dream"

sthira.pratyaya.yuktam yat tat jAgrat iti kathyate | asthira.pratyayam yat syAt

tat svapna: sam.udAhRta

*vwv. That is described as waking which is endowed with (or accompanied by) stable experience. That is declared as dreaming which is (of the nature of) unstable experience.

*vlm. ... that wherein we have a sure reliance; and that ... in which we place no certain reliance ...

*sv. That state which endures ... and that which is transient ...

जाग्रत्त्वे क्षण.दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।

jAgrattve kSaNa.dRSTa: syAt svapna: kAla*antare sthita: |

तj जाग्रत्.स्वप्नताम् एति स्वप्न: जाग्रत्त्वम् ऋच्छति ॥४।१९।१०॥

tat jAgrat.svapnatAm eti svapna: jAgrattvam Rcchati ||4|19|10||

jAgrattve kSaNa.dRSTa: in waking.state seen instantaneously = syAt it would be svapna: kAlAntare sthita: dream within Time situate a dream set within time tat jAgrat.svapnatAm eti that waking.dream.state going.to that goes to a waking.dream.state svapna: jAgrattvam Rcchati Dream turning.imto Wakefulness

*vwv.305.y4.19.10. That which was seen for a moment in the waking state might remain a dream at a different time. Such waking attains to the nature of a dream; the dream (also) tends towards the waking state.

*m.10. After a period of time even a dream can be perceived as waking state provided it displays those characteristics. That is called dream.waking state.

*vlm.10. That which is seen for a moment (as true), and as it were in the waking state, is called a dream; but if the object is seen at a distance of time and place, it is said to be waking dream or dreaming wakefulness.

*sv.10.14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*VA. dream seen for a moment, during dream becomes like waking, waking becomes dreamlike and dream may become like waking.

*AS: Whatever is seen only briefly in a waking state, that waking state becomes like a dream; by contrast, whatever dream stays for a long time, it becomes like a waking state. In other words, the distinction between waking state and dream state is only the relative duration.

*Mo. ... jAgrat.svapnayo: kadAcit sambhava.yuktam svapna.jAgrattvam kathayati | jAgrat lakSaNayA jAgrat.jJAna.viSayI.bhUtam vastu | cet yadi | kSaNa.dRSTa: kSaNam eva dRSTa: | syAt | arthAt tata: naSTa: | tathA svapna: svapna.jJAna.viSayI.bhUtam vastu | kAlAntarasthita: svapnakAlAt anyasmin kAle api sthita: | cet syAt | kadAcid dhi svapna.dRSTam api vastu prabhAte pratyakSam dRzyate | tat tadA | jAgrat jAgrat.vastu.grAhakam jJAnam | svapnatAm eti asthira.pratyayatvAt | svapna: svapna.vastu.grAhakam jJAnam | jAgrattvam Rcchati sthira.pratyayatvAt ||

#R .cl.1.3.5. P. Rcchati, #iyarti, #RNoti, and #RNvati. (only Ved); #Ara, #ariSyati, #Arat, and #ArSIt, .to go, move, rise, tend upwards; to go towards, meet with, fall upon or into, reach...

जग्रत्.स्वप्न.दशाभेद: न स्थिर.अस्थिरते विना ।

jagrat.svapna.dazAbheda: na sthira*asthirate vinA |

सम: सदा एव सर्वत्र समस्त: अनुभvo 'नयो: ॥४।१९।११॥

sama: sadA eva sarvatra samasto'nubhavo'nayo: ||4|19|11||

jAgrat.svapna.dazAAbheda:

there is no difference between the Waking and Dream states

except their stability & instability

sama: sadA eva sarvatra

what is the same always everywhere

samasta:

anubhavo'nayo:

*vwv.303.y4.19.11. There is no difference between waking and dreaming states except stability and instability. The combined (or whole) experience of these two is the same always and everywhere.

*m.11. In fact, there is not much difference between waking and dream states but for the level of durability and stability. In both the experiences are similar.

*vlm.11. The state of waking dream is again of longer or shorter duration, in both of which the visions appear the same at all places and times.

*moT. ... atra samastAnubhavam pramANatvena kathayati sama iti | anayo: jAgrat.svapnayo: | samas teSu sthito'nubhava: samastAnubhava: | sadA sarveSu kAleSu | sarvatra sarveSu dezeSu | sama: eva bhavati | sthirAsthiratAm vinA iti atra api sambandhanIyam ||4|19| MoT 4,19.11 ||4|19|

स्वप्न: अपि स्वप्न.समये स्थैर्याj जाग्रत्त्वम् ऋच्छति ।

svapna: api svapna.samaye sthairyAt jAgrattvam Rcchati |

अ.स्थैर्याj जाग्रत् एव आस्ते स्वप्न: तादृश.बोधत: ॥४।१९।१२॥

a.sthairyAt jAgrat eva Aste svapna: tAdRza.bodhata: ||4|19|12||

a dream—

though it is a dream—

from firm conviction seems to be the waking state

but when waking is without this stability

it is experienced as dream

*vwv.306.y4.19.12. Even a dream, at the time of dreaming, tends toward the waking state on account of its stability (for the time being). Waking remains only as dreaming on account of (temporary) instablility arising from such perception.

*YVPersp. The waking state is considered by us as associated with permanent convictions sthira.pratyaya; not so the dream. Dream is real when we sleep, waking when we wake; the only difference is that waking states are relatively persistent, continuous, and permanent sthira, while dreams are changeful and impermanent asthira.

*m.12 Even a dream becomes waking due to the stability during the dreaming time. If the experience is unstable even a waking state becomes a dream.

*vlm.12. Dreaming also appears as waking, as long as it lasts; but waking seems as dreaming, when the objects of its vision are not lasting.

*sv. During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

स्वप्न: अपि जाग्रत्.बुद्धि.अंश: जाग्रत्त्वम् अनुगच्छति ।

svapna: api jAgrat.buddhi.aMza: jAgrattvam anugacchati |

स्वप्नता स्वप्न.बुद्ध्या तु यथा.संवेदनम् स्थितम् ॥४।१९।१३॥

svapnatA svapna.buddhyA tu yathA.saMvedanam sthitam ||4|19|13||

svapna: api –

dreaming is just

jAgrad.buddhy.aMza:

a bit of waking intellection

jAgrattvam anugacchati –

that follows wakefulness

svapnatA svapna.buddhyA tu –

but dreamfulness is by dream.intellection

yathA.saMvedanam sthitam –

situate acccording.with its samvedana cognition/impression. =

*vwv.307.y4.19.13. Even a dream, having as its part the impression of waking (such as stability of experience), resembles the waking state; but on account of tyhe impression of dreaming (resembles) the dream.state (due to instability). It stands according to perception.

*m.13 Even a dream can become waking in parts due to the level of firm awareness. Waking or dream depends on the level of awareness in a state.

*vlm.13. A dream which is understood as an occurrence of the waking state, is believed as waking, (as the prolonged dream of Harish chandra); but the inward consciousness of dreaming makes it a dream.

*VA. dream becomes like waking if perceived like waking, but by perception as a dream it is felt like dream.

*AS: It is stronger than "perceived like waking". If you get a very realistic experience in a dream, then it becomes like a waking state. AB gives example of harizacandra, but a more appropriate example is that of lavaNa who experienced several years of very realistic dream in a span of couple of hours and managed to verify it as having corroborating proof of true existence (in a worldly sense, of course).

*jd. Viewers of Star Trek TNG will recall an episode where Picard experiences an entire lifetime in an induced dream. (Perhaps the lavana tale was its source.)

#vid #saMvid #saMvedana .n..the act of perceiving or feeling, [exercising Samvit Awareness], perception, sensation; making known, communication, announcement, information. • #saMvedanIya adj. to be perceived or felt nyAyas. • #saMvedita .adj..(fr. Caus) made known, informed, instructed. • #saMvedya .adj..to be known or understood or learnt; intelligible; to be communicated to (tasmin); .tA .f..intelligibility • .tva .n..• sensation nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'samvedanam'." SV

यत् तु यावत् स्थिरम् बुद्धम् तत् तावत् जग्रत् उच्यते ।

yat tu yAvat sthiram buddham tat tAvat jagrat ucyate |

क्षण.भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥

kSaNa.bhaGgAt tu tat svapna: yathA bhavati tat zRNu ||4|19|14||

…

however whenever something is firmly realized

soever thenever it is said.to.be

Waking

kSaNa.bhaGgAt tu but after its momentary flash

tat svapna: that dream

yathA bhavati tat as it comes.to.be that zRNu (listen.up) … .

*m.14. To the extent the awareness if firm and stable, to that extent it is called working state. If the awareness is transient and fragile, it becomes a dream. Hear about this.

*vlm.14. As long as one knows anything to be lasting before him, so long he believes himself to be waking, but no sooner is it lost to him, than he thinks himself to have been dreaming of it.

*yat tu but whatever yAvat however sthiram buddham solidly realized tat thatever tAvat soever jagrat ucyate is said.to.be "Waking"

जीव.धातुH शरीरे अन्तर् विद्यते येन जीव्यते ।

jIva.dhAtu: zarIre antar vidyate yena jIvyate |

तेज: वीर्यम् जीव.धातुH इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥

teja: vIryam jIva.dhAtu: iti.Adi*abhidham aGga yat ||4|19|15||

…

jIva.dhAtu: … the Life.element

zarIre in the body antar within vidyate.is known.to.be

yena jIvyate whereby it is given life

teja: vIryam jIva.dhAtu:

iti.Adi*abhidham aGga yat

there is the principle of life in the body, which causes it to live; this vital element is an electric force, which is termed the life.

the Life*Principle within the body is known.to.be the means by which it is enlivened

terms like tejas.Fire or vIrya.Semen are instances of this jIva.Principle

* jIva.dhAtu, the #dhAtu of the Living.jIva.

in gram. it is the Root which is innate in a word group.

so >bhU, the dhAtu bhU, grows as bhava, bhAva, bhAvana &c.

व्यवहारी यदा काyo मनसा कर्मणा गिरा ।

vyavahArI yadA kAya: manasA karmaNA girA |

भवेत् तदा मरुत्.नुन्न: जीव.धातुH प्रसर्पति ॥४।१९।१६॥

bhavet tadA marut.nunna: jIva.dhAtu: prasarpati ||4|19|16||

vyavahArI yadA – when as actor =

kAya: the body =

manasA karmaNA girA –

with Mind and Works and Voice =

bhavet – comes.to.b =

tadA marut.nunna: – then wind.driven

jIva.dhAtu: prasarpati the Life.element slides.along

*m.14. When this body is active with mind, actions and speech the primary living substances (Sivadhatus) circulate in the body through the nervous system and other bodily systems.

*vlm.16. When the body has its activity with the powers of the mind, speech and the other members of action, it is to be understood, that its vital element is put to motion by the vital breath which it breathes.

*moT. vyavahArI yadA kAya: manasA karmaNA girA – bhavet tadA marunnunno jIva.dhAtu: prasarpati = > astu dehe ...|| yadA yasmin kAle | kAya: | manasA karmaNA sva.AzritayA kriyayA | girA ca | vyavahArI vyavahAra.yukto | bhavet | tadA sa: jIva.dhAtu: sampanna: sampUrNa: san | prasarpati sarvasmin zarIre saMcAram karoti ity artha: ||4|19| ... tadA sa* sampanno jIva...

*AS. marunnunno jIva.dhAtu: prasarpati The essence of life.power is jIvadhAtu (as explained in v.15); it starts spreading around (in the body prasarpati) being driven by (nunna) the wind (marut). Of course here the driving wind is prANa not to be taken as just the air, but a general moving force which spreads all bodily material around.
The samAsa* marunna breaks as marutA nunnaH

##nud #nunna. incited, urged on • despatched, sent, ordered + #apanunna. driven off • #upanunna. – driven near • wafted *ziz.4.68 +

##sRp #prasRp creep near or into, steal upon (acc), move on, break forth, spread, proceed + #prasarpatA, y7150.051 +

तस्मिन् प्रसर्पत्य् अङ्गेषु सर्वा संवित् उदेति हि ।

tasmin prasarpati aGgeSu sarvA saMvit udeti hi |

दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन.जगत्.भ्रमम् ॥४।१९।१७॥

dRStatvAt praiti citta.AkhyAm antarlIna.jagat.bhramam ||4|19|17||

tasmin prasarpati aGgeSu – there creeping w/ the limbs = sarvA saMvit udeti hi – as everything arises as Awareness = dRStatvAt – from the process of being seen (visibility) = praiti citta AkhyAm – produces "chittAffection" = antarlIna.jagad.bhramam – the inherent.world.delusion.

*vwv.865/17 17 When it is circulating within the parts of the body, all knowledge (or awareness) arises. The delusion of the world lurking within, on account of its having been perceived, goes forth to that called citta (the conscious base of the mind which is the storehouse of memory).

*sv.17 They flow towards their objects of perception in accordance with the deluded notions that prevail in the mind.

*VA. by this vital force advancing in organs awareness of everything arises of visible (objects) being reflected inside the consciousness, giving illusion of the world (outside)

*AS: I agree. Of course, this is a description of the dream experience.

*vlm.17. This breath circulating through out the whole body, gives it the powers of sensibility and consciousness, which have their seats in the heart and mind, wherein the erroneous conception of the world is hidden.

*m.17 When this 'Sivadhatu' (primary living substance) spreads through all the limbs, they become conscious and awareness capability emerges. Because of the perceptual ability (of this relative consciousness), there forms what is called 'chitta', the basic mental consciousness with embedded perplexity of the mutable world.

*moT. tata: kim ity Aha | — tasmin saMvin.maye jIva.dhAtau | prasarpati sati | aGgeSu sparzAt jIvadhAtu.sparzAt | hi nizcaye | saMvit jIva.dhAtu.spanda=bhUtA zIta*uSNa.Adi.saJcetana.rUpA saMvit | udeti prAdur bhavati | sA saMvit | antarlIna.jagad.bhramA satI | puSTatvAt jIvadhAtu.prasarpaNena puSTatvAt | cittAkhyAm eti | nanu antarlIna.jagat.bhramatvam saMvida: katham iti cet | satyam | saMvit tAvat jIvadhAto: utpadyate | jIvadhAtu: ca pitR.jIva.dhAto: utthAna.samaye jagadbhrama.yukta eva uttiSThati | pitR.jIvadhAto: antarlIna.jagat.bhramatvAt | ata: saMvido'py antarlInajagadbhramatvam siddham ||4|19| ... aGgeSu sparzAt saMvid ... // Mo 4,19.15 //

#prasarp

#praiti = pra.eti

* tasmin prasarpati aGgeSu – there creeping w/ the limbs = sarvA saMvit udeti hi – as everything arises as Awareness = dRStatvAt – from the process of being seen (visibility) = praiti citta AkhyAm – produces "chittAffection" = antarlIna.jagad.bhramam – the inherent.world.delusion.

ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती बहिrमयम् ।

IkSaNa.AdiSu randhreSu prasarantI bahi:mayam |

नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥

nAnA.AkAra.vikAra*ADhyam rUpam Atmani pazyati ||4|19|18||

IkSaNa AdiSu randhreSu

prasarantI (awareness)

bahir.mayam

nAnA.AkAra.vikAra ADhyam rUpam

Atmani pazyat

*sv.18 This life.force perceives diverse forms within the self.

*m.18 Expanding into the outside world through eyes and such openings, this consciousness perceives form, which is full of numerous deformations and formations, within itself.

*vlm.18. The mind circulates about the outer world, through the passages of sight and other organs; and sees within itself the forms of many mutable shapes and figures.

*vwv.866/18 Spreading within the openings of the eyes and other sense.organs, (this consciousness) perceives the forms consisting of the outside world, abounding in various shapes and modifications, in the self (or mind).

*VA. this life force sees various forms in itself, as if outside, moving out through sense organs (eyes etc). Why prasarantI with long vowel at the end?

*AS: Because it is an adjective of the fem. sing. saMvid introduced in the earlier verse.

The meaning is:
That perception (generating the dream) spreads through various doors of the body like eyes etc. and sees the external world endowed with its multiple forms.

तत्.स्थिरत्वात् तया एव अथ जाग्रद् इत्य् अवगम्यते ।

tat.sthiratvAt tayA eva atha jAgrat iti avagamyate |

जाग्रत्.क्रम इति प्रोक्त: सुषुप्त.आदि.क्रमम् शृणु ॥४।१९।१९॥

jAgrat.krama* iti prokta: suSupta.Adi.kramam zRNu ||4|19|19||

tat.sthiratvAt – from the stability of That tayA eva atha – thereby indeed thus

jAgrat iti – the "Waking" state avagamyate – is understood jAgrat.krama: iti – as a phase of Waking prokta: known. suSupta Adi.kramam – the phases of Sleep &c zRNu – hear now

*vwv.867/19 And it is regarded as waking on account of its stability in that manner.

*sv.19 Since this perception seems to be of an enduring nature, it is known as the waking state.

*m.19 Because of stability and durability of these formations, it becomes a state of working. This is called the waking state. Now hear about the deep sleep state and such others.

*vlm.19. As long as these forms, remain permament[*permanent] in the mind, it is called the waking state. So far have I told you about the cause of waking; now hear me expound to you the laws of sleep and dreaming.

*moT. ... tayA eva saMvidA eva | na tv anyena dehAdinA jaDena | tat nAnAkAra.vikArADhyam nijam svarUpam | sthiratvAt kam api kAlam tathaiva sthitatvAt | jAgrad ity avagamyate jJAyate | jAgrat.prakriyôpasaMhAra.pUrvam suSuptAdi.prakriyAm vaktum pratijAnIte jAgrat.krama iti ||4|19| sthira.tvAt tat tathA eva atha jAgrad ity ... ||4|19|

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

manasA karmaNA vAcA yadA kSubhyati no vapu: |

शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धातुH तदा तु असौ ॥४।१९।२०॥

zAnta*AtmA tiSThati svastha: jIva.dhAtu: tadA tu asau ||4|19|20||

when the vapus.Body is not.at.all disturbed

by mind, deed, and speech

the peaceful.self remains as Urself and it is then called the Living.Principle

*vwv.868/20 When the body is not distrubed by the mind, by action or by word, then that life.element remains calm and self.abiding (or at ease).

समताम् आगतै: वातै: क्षोभ्यते न हृत्.अम्बरे ।

samatAm Agatai: vAtai: kSobhyate na hRt.ambare |

निर्वात.सदने दीप: यथा आलोक*एक.कारक: ॥४।१९।२१॥

nirvAta.sadane dIpa: yathA Aloka*eka.kAraka: ||4|19|21||

samatAm Agatai: vAtai:

w/ the vAta Airs having come into equality =

kSobhyate na hRt.ambare

do not cause disturbance in the Heart.space

nir.vAta=sadane dIpa: yathA

as a light in an airless place

Aloka.eka.kAraka: light.only.cause.

gives a single undisturbed light

*moT. samatAm manaH.kRta.kSobhAbhAvAt samavAhitvam | Agatai: vAtai: prANai: | asau jIva.dhAtu: hRd.antare na kSobhyate kSobha.yukto na kriyate | anena mano.nAzena prANa.rodha: prANarodhena ca manonAza: sampatsyate iti sUcitam | tatrApi keSAJcit prANarodhena manonAza: mata: | asmAkam tu samyagjJAnasAdhitena manonAzenaiva prANarodha: | sa* cet tatra sahakArI tan na doSa: | tata: sarvathA manonAza: prANarodhena | manonAzas tu madirAdiprayuktamanonAzavan nAtyantika iti matam | atra pratibhAnvitA eva pramANam ity alam bahunA | jIvadhAtu: ka iva | dIpa iva | yathA nirvAtasadane vAtai: AlokaikakAraka: dIpo na kSobhyate | tathety artha: | tadA kim sampatsyate ity | atrAha— ||4|19| MoT 4,19.19 ||4|19| ... na hRdantare / ...||

*vwv.869/21 (The life.element) is not agitated in the sky (or space) of the heart by the vital airswhich have attained evenness (samatA), as a lamp in a windless house is producing only light (without getting agitated).

*sv.21 20.21 But, when the life.force (jiva.cetana) is not thus diverted by the mind and body, it remains rooted in peace within the heart.

तत: सरति न अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।

tata: sarati na aGgeSu saMvit kSubhyati tena na.u |

न च ईक्षण.आदीny आयाति रन्ध्राणि आयाति नो* बहि: ॥४।१९।२२॥

na ca IkSaNa.AdIni AyAti randhrANi AyAti no* bahi: ||4|19|22||

tata: sarati na aGgeSu

saMvit kSubhyati tena na.u

na ca IkSaNa.AdIni AyAti randhrANi AyAti no bahi:

*m.22 These airs do not move about around the limbs. Awareness and knowledge will not be disturbed by such (immobile) airs. Perceptions do not look out of the holes/sense organs. (Consciousness of life stays totally within).

*vlm.22. The vital power ceases to exert itself in the members of the body, and to keep the consciousness awake. The senses of sight and others do not act upon their organs, nor receive the sensations from without.

*vwv.870/22 Therefore, consciousness does not flow in the parts of the body. Consequently, one (who is asleep) is not agitated. The consciousness (saMvid) neither arrives at the eyes and other openings (of the sense.organs) nor reaches outside.

*sv.22.24 There is no movement of consciousness in the nerves of the body nor does the life.force activate the senses.

जीvo 'न्तर् एव स्फुरति तैल.संवित् यथा तीले ।

jIvo'ntar eva sphurati taila.saMvit yathA tIle |

शीत.संवित् हिम इव स्नेह.संवित् यथा घृते ॥४।१९।२३॥

zIta.saMvit hima* iva sneha.saMvit yathA ghRte ||4|19|23||

jIvo'ntar eva sphurati

the Living.jIva flashes within

as the awareness of oil in the sesame seed

zIta.saMvit hime iva as the awareness of coolth in snow =

sneha.saMvit yathA ghRte as the awareness of smoothness in ghee.

*moT.23. nanu "sattA somya tadA sampanno bhavati svamapIto bhavati" iti zrutyA ... || tadAsau kutra tiSThatIty apekSAyAm Aha— asau saMvit jIve anta: svadharmibhUtajIvamadhye eva | sphurati | kA iva | tailasaMvid iva tailAkArA saMvit | tailasaMvit tailam iti yAvat | yathA sA tile sphurati | tathety artha: | evam anyasmin dRSTAntadvaye api yojyam ||

*Dasgupta There is within us a principle of pure consciousness, which is also the vital principle jIva.dhAtu, vitality vIrya, and body heat tejas. In the waking state jAgrat the jIva.dhAtu moves through the body, giving rise to knowledge. In deep sleep suSupta the body is not disturbed: jIva.dhAtu is still and potential like the oil in sesame seed taila.saMvid yathA tile. When jIva.dhAtu is very much disturbed, we have dream..Dasgupta Comm

*m.23 Siva then flashes within itself like a sesame seed which holds its oil within itself. It is like cold in dew and snow. It is like oiliness in ghee.

*vlm.23. Life lies latent in the inner heart, as the liquid oil resides in the sesamum seed; it lies as dormant in the interior part, as frigidity within the frost, and fluidity in the clarified butter.

*vwv.871/23 (In that state of deep sleep), the jIva (or individualized consciousness) shines only wthin, like the principle of oil in sesamum seed, the principle of oil in sesamum seed, the principle of coldness in ice and the principle of oiliness in clarified butter.

*sv.22.24 There is no movement of consciousness in the nerves of the body nor does the life.force activate the senses.

जीव.आकारा कला का.चित् चिति: स्वच्छतया आत्मनि ।

jIva.AkArA kalA kA.cit citi: svacchatayA Atmani |

दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||

jIva AkArA kalA kA.cit citi: svacchatayA Atmani

dazAm AyAti sauSuptim comes to the deep Sleep state =

saumyavatAm vicetanAm

*m.24 A certain Siva.shaped consciousness gets to the state of deep sleep due to its purity and the vital airs, which are in equilibrium, being inactive.

*vlm.24. The particle of intellect taking the form of life, after being purified from its earthly impurity; mixes with the internal soul, and attains the state of sound sleep, as if lulled to insensibility by the cooling breeze.

*vwv.872/24 A certain conscious part in the form of the individual soul, on account of its clarity (due to the absence of limiting adjuncts) attains, in itself, to the state of deep sleep which is devoid of sense.consciousness and in which the vital airs are gentle.

*sv.22.24 There is no movement of consciousness in the nerves of the body nor does the life.force activate the senses.

*VA. at some time consciousness in the form of jiva goes within itself by purifying itself (of notions?) to the state of deep sleep, calm and devoid of self.consciousness

*AS: A certain state of mind in the shape of a jIva due to its purity goes into peaceful deep sleep free of any sensations (vicetanA).

ज्ञात्वा वै चिty उपरते साम्यम् लव.हरन् अपि ।

jJAtvA vai citi uparate sAmyam lava.haran api |

जाग्रत्.स्वप्न.सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥

jAgrat.svapna.suSupteSu sambuddha: turyavAn mRta: ||4|19|25||

jJAtvA vai citi uparate sAmyam lava.haran.n api
jAgrat.svapna.suSupteSu sambuddha: turyavAn mRta: .

*TPD. var. jJAtvatvacityuparate ...

*m.25 Knowing this is equivalent to ceasing of thought. Such an enlightened person is known as established in the aturya', superconscient state, even if he is active in waking, dream and deep sleep states.

*vlm.25. One feeling the impassibility of his mind, and dealing unconcernedly with every one, and reaching to the fourth stage of consciousness, beyond the three states of waking, dreaming and sleeping, is said to be turiya or deadened in life.

*sv.25 However, that consciousness which is awake even in deep sleep and which is also the light that shines in waking and dreaming, is the transcendental consciousness, turiya.

*VA. truly, having known in non.existence of mind?, being the same

in actions?,

awakened in waking, dream and deep sleep is called turyavan.

*AS: First a typo (in the original too) vaicityuparate vai cituparate [sic???] Having experienced the withdrawal of the mind (from the world) and practicing equanimity even in the three states..awake, sleeping, deep sleep, if he is enlightened (sambuddhaH), he is known as in the final fourth state (turyavAn smRtaH). This is description of the final liberated state!

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |

स जीव.धातुH सा संवित् तtaz चित्ततया उदिता ॥४।१९।२६॥

sa* jIva.dhAtu: sA saMvit tata: cittatayA uditA ||4|19|26||

suSupte saumyatAm yAtai: prAnai: samcAlyate yadA sa* jIva.dhAtu: sA saMvit tata:

cittatayA uditA – is arisen thru the Affective process.

*m.26 Attaining equilibrium in the deep sleep state, if a Sivadhatu (primary living substance) is driven by such vital airs, such one and the associated awareness will emerge as mind.stuff or basic mental consciousness.

*vlm.26. When the vital principle comes again to action, after the enjoyment of its sound sleep, either in this or the other world, (i.e. when it is restored to or reborn in life); it takes the name of the living element or the mind or self.consciousness (in the living body).

*vwv.873/26 In deep sleep, when that life.element is caused to stir by the vital currents which have become gentle, then that consciousness is risen (or manifests itself) with the nature of the mind.

*sv.26.28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

26 *VA. when in deep sleep calmness become disturbed by vital airs,

coming to move again,

living principle, consciousness, grows as awareness

*AS: I generally agree, except saumyatAm yAtai: prANai: = by the subdued vital airs.

It is starting to describe how one awakens from deep sleep into the dream sleep.

स्व.अन्त:संस्थ.जगj जालम् भाव.अभावै: क्रम.भ्रमै: ।

sva.anta:saMstha.jagat jAlam bhAva*abhAvai: krama.bhramai: |

पश्यति स्वान्तर् एव आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

pazyati svAntar eva Azu sphAram bIja* iva drumam ||4|19|27||

sva.anta:saMstha.jagaj.jAlam

set in Urself the web of worlds

bhAvAbhAvai: krama.bhramai:
pazyati svAntar eva Azu

seeing soon enuf in Urself

sphAram

bIje iva drumam

like a tree in a seed

*m.27 And then that 'chitta' sees within itself the web of worlds, in a sequence of existing and non.existent states. It is like tree being in a seed.

*vlm.27. This principle of life and thought, sees the multitudinous worlds situated with all their vicissitudes within itself, as the large tree and all its parts and productions, are observed to be contained within the seed. (This is the picture of life in its dreaming state).

*vwv.874/27 It quickly perceives, only within itself, the collection of the worlds situated internally, with their becomings and their absence and the delusions of a regular course, as if (perceiving) a large tree with a seed.

*sv.26.28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

जीव.धातुr यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

jIva.dhAtu: yadA vAtai: kiMcit saMkSubhyate bhRzam |

तत: अsmy अहम् सुप्त इति पश्यति आत्मनि खे गतिम् ॥४।१९।२८॥

tato'smi aham supta* iti pazyati Atmani khe gatim ||4|19|28||

jIva.dhAtu: yadA –

when the Living.Principle

somehow becomes somewhat disturbed by its airs

= tato'smi aham supta iti –

then

*vwv.875/28 When the life.element is a little agitated by the vital airs, then one perceives (or experiences), "I am asleep"; when it is intensely agitated (by the vital airs), then, one perceives in oneself motion in the sky.

"I am in dream" = pazyati Atmani khe gatim it knows its way in its own space.

*m.28 If, in such a state, the living substance is perturbed a little, it experiences the thought 'I am here in a sleep state'? And it sees itself as sky space within itself.

*sv.26.28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

*jd.28 jIva.dhAtu: yadA when the essential Living.jIva – the term dhAtu is well.known as the > root of a word = vAtai: kiMcit saMkSubhyate bhRzam somehow becomes somewhat disturbed by its airs = tato'smi aham supta iti then "I am in dream" = pazyati Atmani khe gatim it knows its way in its own space.

*vlm.28. When the element of life is put to slight motion, by the breeze of the vital breath, it becomes conscious of its self.*existence as "I am"; but the motion being accelerated, it finds itself to be flying in the air.

यदा अम्भसा प्लाव्यते 'सौ तदा वाry.आदि.सम्भ्रमम् ।

yadA ambhasA plAvyate asau tadA vAri.Adi.sambhramam |

अन्तर् एव अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

antar eva anubhavati sva.Amodam kusumam yathA ||4|19|29||

yadA ambhasA plAvyate asau –

when it is submerged in water = tadA vAryAdi.sambhramam –

then there is the delusion of liquidity = antar eva anubhavati –

it is experienced only within = sva Amodam kusumam yathA –

like a flower and its own aroma.

*vlm.29. When it is immerged in the water (phlegm) of the body: it gets the feeling of humidity in itself, as a flower perceives its own fragrance.

*vwv.876/29 When that (life.element) is bathed by water (or the liquid.element), then one experiences the delusion of water and the like only internally (during a dream), as a flower (experiencing) its own fragrance.

*sv.29.32 Then, one perceives thought.forms within the mind in dreams.

*jd.29 yadA ambhasA plAvyate asau when it is submerged in water = tadA vAryAdi.sambhramam then there is the delusion of liquidity = antar eva anubhavati it is experienced only within = sva Amodam kusumam yathA like a flower and its own aroma.

यदा पित्त.आदिना आक्रान्त: तदा ग्रीष्म.आदि.सम्भ्रमम् ।

yadA pitta.AdinA AkrAnta: tadA grISma.Adi.sambhramam |

अन्तर् एव अनुभवति स्फारम् बहिर् इव अखिलम् ॥४।१९।३०॥

antar eva anubhavati sphAram bahir iva akhilam ||4|19|30||

yadA pitta AdinA AkrAnta:

when overrun with pitta, the bilious humor,

tadA grISma Adi.sambhramam –

then there is the delusion of heat, and similarly for the other Humors = antar eva anubhavati sphAram –

tho interior, it is experienced in extension = bahir iva akhilam –

as if it were entirely outside

*vwv.877/30 When (that life.element) is seized by the bile and the like, then, one experiences the delusion of the hot season and the like only internally (in a dream), as if it were outside entirely and abundantly.

*m.30 When these veins and arteries are full of blood, one sees time and space outside of oneself and gets immersed in the outside.

vlm.30. When it is assailed by the internal bile, it has then the feeling of its inward heat, and sees all outward objects with its splenetic humour.

*sv.29.32 Then, one perceives thought.forms within the mind in dreams.

*jd.30 yadA pitta AdinA AkrAnta: when overrun with pitta, the bilious humor,

tadA grISma Adi.sambhramam then there is the delusion of heat, and similarly for the other Humors = antar eva anubhavati sphAram though interior, it is experienced in extension = bahir iva akhilam as if it were entirely outside.

रक्त.आपूर्ण: रक्त.वर्णान् देशान् कालान् बहि: यथा ।

rakta.ApUrNa: rakta.varNAn dezAn kAlAn bahi: yathA |

पश्यत्य् अनुभव.आत्मत्वात् तत्र एव च निमज्जति ॥४।१९।३१॥

pazyati anubhava*AtmatvAt tatra eva ca nimajjati ||4|19|31||

rakta ApUrNa: blood.full rakta.varNAn dezAn kAlAn blood.color places and times

bahir yathA as outside pazyati it sees anubhava AtmatvAt through the nature of its self.experience tatra eva ca nimajjati there is is quite immersed

*vwv.878/31 One perceives places red in color and periods of time with a red outward appearance (when the life.element) is filled with blood, as (one perceives it) outside. He also merges there itself on account of its experiential nature.

*moT. yadA raktApUrNa: raktapUrita: | syAt | tadA bahi: raktavarNAn dezakAlAn pazyati | na kevalam pazyati | tatraiva ca nimajjati ||4|19| ... dezakAlAn ...

*vlm.4.19.31. When it is full of blood, it perceives a fiery redness in itself, like that of a rubicund rock, or as the crimson red of the setting sun in the sky.

सेवते वासना याम् ताम् सः अन्तः पश्यति निद्रित: ।

sevate vAsanA yAm tAm sa: anta: pazyati nidrita: |

पवन.क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर् यथा ॥४।१९।३२॥

pavana.kSobhita: randhrai: bahir akSa.Adibhi: yathA ||4|19|32||

whatever vAsanA may be

concerned, that is just what one knows.

the agitated airs appear

to be, become as.if outside,

through orifices like the eyes.

sevate vAsanA yAm tAm

whatever a vAsanA is associated.with

sa: anta: pazyati

that within sees/knows

nidrita: pavana.kSobhita:

sleeping pavana Air.shaken

yathA bahir

as outside

randhra.i: aKsa* Adibhi:

w/ orifices like the eyes &c

*m.4.19.32 Without being seized by the sense organs, if the Sivadhatu gets ruffled within the body, then the awareness that is experienced is called a dream (state).

*vlm.4.19.32. Whatever one desires to have, he sees the same in himself in his sleep; and this is by the force of his inward wind acting upon his mind, as upon his outward organs.

*vwv.879/32 Whatever desire one pursues, he perceives that asleep internally, agitated by the vital airs, as (one perceives) externally by the openings of the organs of sense.

*sv.29.32 Then, one perceives thought.forms within the mind in dreams.

अन्.आक्रान्त.इन्द्रिय.छिद्रो यत: क्षुब्ध: अन्तर् एव स: ।

an.AkrAnta*indriya.chidra: yata: kSubdho'ntar eva sa: |

संविदा अनुभवति आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

saMvidA anubhavati Azu sa* svapna* iti kathyate ||4|19|33||

anAkrAnta.indriya.chidra: unoccupied sense.windows =

yata: whence =

kSubdho'ntar eva sa: disturbed within only he is =

w/ saMvit.Awareness =

anubhavati Azu quickly becomes =

sa: svapne iti kathyate – he is said to be in "Sleep".

*vlm.33. When the organs are not besieged by external objects, which disturb the inward senses of the mind; it indulges itself in the reflexion of many things, which is called its dreaming state.

*vwv.880/33 That person whose openings of the senses are not taken possession of, since he is agitated only within, quickly experiences (his objects of desire) through this (mental) consciousness. That is described as a dream.

*sv.33 At this time the external sense.organs do not function, but the inner senses function and there is perception within oneself. This is the dream state.

##chid #chidra .n.. (physical or personal) defect • infirmity, weak point [hole in the argument], foible *MBh. &c • a hole, slit, cleft, opening, {vagina} •.• #nizchidra nir.chidra having no rents or holes, without weak points or defects • unbroken (hymen) — y2017.046

##svap #svapna: A dream, dreaming • स्वप्नेन्द्रजाल. svapna.indrajAla.sadRza: .सदृशः खलु khalu jIva.loka: जीवलोकः ŚAnti.2.2 • स्वप्नो नु svapna: nu bhAyA nu भाया नु mati.bhramo nu मतिभ्रमो नु Ś.6.1 • VR.1.6. • Sloth, indolence, sleepiness • Ms.9.13 • 12.33. • The state of ignorance (?) • भावाद्वैतं bhAva*advaitam kriyA.advaitam क्रियाद्वैतं तथात्मनः tathA Atmana: । vartayan वर्तयन् svAnubhUtyA iha स्वानुभूत्येह त्रीन् strIn svapnAn स्वप्नान् धुनुते dhRnute muni: मुनिः ॥४।१९। bhAg.7.15.62. •• yathA ekasyAM su.nidrAyAM as in the one deep nidrA.Sleep suSupta.svapnakau sthitau both dreamless Sleep and Dream are situate tathA ete sarga.samhAra=bhAsau so the projections of creation and destruction brahmaNi samsthite are inherent in the brahmAn. y7186.084 • Comp. sv. *antikam .अन्तिकम् consciousness in dream. • sv. avasthA .अवस्था a state of dreaming. • sv..tandritA .तन्द्रिता languor produced by drowsiness. • sv..doSa: .दोषः involuntary seminal discharge ["wet dream", others are voluntary but unplanned]. • sv..sRSTi: .सृष्टिः f. the creation of dreams or illusions in sleep.•• sleep, sleeping • suSuptam – Sleep as a dream svapna.vad bhAti – appears = bhAti – appears brahmA likewise – brahmaIva – as his creation sarga.vat y3012.002 • (svapnam >dRz, "to see a vision, dream") a.draSTRkam ca anubhavam anidram svapna.darzanam y4001.003, "in svapna (the dream state) the mental body perceives the mental creations in their manifold forms and names ". ramaNa. #atisvapna: excessive sleep • .n.. excessive tendency to dreaming • sv..darzanam what is perceived in dream • #adraSTRkam ca anubhavam anidram svapna.darzanam, y4001.003 • dream.vision, vision in a dream. samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta.bhAva: syAc cinmAtram turyam ucyate y3067.025

#bhU #bhAva samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta.bhAva: syAc cinmAtram turyam ucyate y3067.025 –

सम्.आक्रान्त.इन्द्रिय.छिdro यः क्षुब्ध: वायुना यदा ।

sam.AkrAnta.indriya.chidra: ya: kSubdha: vAyunA yadA |

परिपश्यति तj जाग्रद् इति आहु: मुनि.सत्तमा: ॥४।१९।३४॥

paripazyati tat jAgrat iti Ahu: muni.sattamA: ||4|19|34||

samAkrAnta.indriya.chidra: ya: … what occupying a sense.organ =

kSubdha: vAyunA yadA – is disturbed by an Air = paripazyati – perceives =

tajjAgrad ity Ahur muni.sattamA: that is called "Waking" by the best of munis

*m.34 O Rāma, I have now clarified to you about all the states. We, who are intelligent, should not give credence to the unreal world. If given, such thoughts we shall be open to the guilt of entertaining deadly and false feelings.

*vlm.34. But when the organs are besieged by outward objects, and the mind is moved by flatulence (vAyu), to their sight and perception, it is called the state of waking.

*sv.34.35 When the life.force again activates the sense.organs, once again there is wakefulness.

इति विदितवता त्वया अधुना अन्त:

iti viditavatA tvayA adhunA anta:
प्रथित.महामतिना इह सत्यता.आख्या ।

prathita.mahAmatinA iha satyatA.AkhyA |
अ.सति जगति न एव भावनीया

a.sati jagati na eva bhAvanIyA
मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥

mRti.hati.saMhRti.doSa.bhAvanI yA ||4|19|35||

iti viditavatA tvayA

so thru your knowing this much = adhunA –

from now on / within anta: = prathita.mahAmatinA –

with intent great Mind = iha satyatA.AkhyA –

here it is satya.tA –

the state of being.So, reality = a.sati jagati –

in the unreal world = na eva bhAvanIyA –

not ever should she be = mRti.hati.saMhRti.doSa.bhAvanI yA –

one who is death.destruction.Doomsday.evil.feeling.

*vlm.35. Now O great.minded Ráma! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world, which is subject to the evils of death, desire and destruction.

*sv.34.35 When the life.force again activates the sense.organs, once again there is wakefulness.

*VA. this is being told for your understanding, o great.minded, here is no more truth in words.

in non.existing world not even conceived notions of death, destruction, end, mistake or existence.

*AS: You, having known all this and thus having a great understanding firmly established in your mind, should never ever in your mind hold the declaration of truth about the world which leads to the faulty notions of death (mRti spiritual demise) bodily harm (hati worldly harm) destruction (saMhRti harm due to natural or out worldly causes).

#prath #prathita. spread, extended, increased • divulged, displayed, published, known, celebrated • cast, thrown • intent upon, engaged in. y2016.014

#hR #hRti #saMhRti .f.. Doomsday *pur. • conclusion, end *KSS.

* iti viditavatA tvayA so thru your knowing this much = adhunA – from now on / within anta: = prathita.mahAmatinA with intent great Mind = iha satyatA.AkhyA – here it is satya.tA – the state of being.So, reality = a.sati jagati – in the unreal world = na eva bhAvanIyA – not ever should she be = mRti.hati.saMhRti.doSa.bhAvanI yA – one who is death.destruction.Doomsday.evil.feeling.

oॐm

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

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FM4020 MIND AND BODY 1.NV22 .z9

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FM.4.1.FM.4.29

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+++

FM.4.19 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21

सर्ग ४.१९

sarga 4.19

वसिष्ठ उवाच ।

vasiSTha uvAca |

जीव.बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।

jIva.bIjam param brahma sarvatra kham iva sthitam |

तेन जीव*उदर.जगत्य् अपि जीvo 'स्ति अन्.एकधा ॥४।१९।१॥

tena jIva*udara.jagati api jIvo'sti an.ekadhA ||4|19|1||

चित्.घन.एक.घन आत्मत्वात् जीव.अन्तर्.जीव=जातयः ।

cit.ghana.eka.ghana AtmatvAt jIva.antar.jIva=jAtaya: |

कदली.दलवत् सन्ति कीटा इव धर*उदरे ॥४।१९।२॥

kadalI.dalavat santi kITA* iva dhara*udare ||4|19|2||

यः यः नाम यथा ग्रीष्मे कल्क.स्वेदात् भवेत् कृमि: ।

ya: ya: nAma yathA grISme kalka.svedAt bhavet kRmi: |

यत् यत् दृश्यम् शुद्ध.चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।३॥

yat yat dRzyam zuddha.cit.kham tat jIva: bhavati svata: ||4|19|3||

यथा यथा यतन्ते ते जीवका: स्व.आत्म.सिद्धये ।

yathA yathA yatante te jIvakA: sva.Atma.siddhaye |

तथा तथा भवन्ति आशु विचित्र*उपासन.क्रमै: ॥४।१९।४॥

tathA tathA bhavanti Azu vicitra*upAsana.kramai: ||4|19|4||

देवान् देव.यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।

devAn deva.yaja: yAnti yakSA* yakSAn vrajanti hi |

ब्रह्म ब्रह्म.यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।५॥

brahma brahma.yaja: yAnti yat a.tuccham tat Azrayet ||4|19|5||

स मुक्त: भृगु.पुत्र: अपि हि निर्मलत्वात् स्वसंविद: ।

sa* mukta: bhRgu.putra: api hi nirmalatvAt svasaMvida: |

बद्ध: प्रथम.दृष्टेन दृश्येन आशु स्वभावत: ॥४।१९।६॥

baddha: prathama.dRSTena dRzyena Azu svabhAvata: ||4|19|6||

भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।

bhuvi jAtA parimlAnA bAlA yat prathamam pura: |

संवित् प्राप्नोति तत् रूपा भवत्य् अन्या न काचन ॥४।१९।७॥

saMvit prApnoti tat rUpA bhavati anyA na kAcana ||4|19|7||

राम उवाच ।

जाग्रत्.स्वप्न.दशा=भेदम् भगवन् वक्तुम् अर्हसि ।

jAgrat.svapna.dazA=bhedam bhagavan vaktum arhasi |

कथम् च जाग्रj जाग्रत् स्यात् स्वप्न: जाग्रत्.भ्रम: कथम् ॥४।१९।८॥

katham ca jAgrat jAgrat syAt svapna: jAgrat.bhrama: katham ||4|19|8||

वसिष्ठ* उवाच ।

स्थिर.प्रत्यय.युक्तम् यत् तj जाग्रद् इति कथ्यते ।

sthira.pratyaya.yuktam yat tat jAgrat iti kathyate |

अस्थिर.प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥

asthira.pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||

जाग्रत्त्वे क्षण.दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।

jAgrattve kSaNa.dRSTa: syAt svapna: kAla*antare sthita: |

तj जाग्रत्.स्वप्नताम् एति स्वप्न: जाग्रत्त्वम् ऋच्छति ॥४।१९।१०॥

tat jAgrat.svapnatAm eti svapna: jAgrattvam Rcchati ||4|19|10||

जग्रत्.स्वप्न.दशाभेद: न स्थिर.अस्थिरते विना ।

jagrat.svapna.dazAbheda: na sthira*asthirate vinA |

सम: सदा एव सर्वत्र समस्त: अनुभvo 'नयो: ॥४।१९।११॥

sama: sadA eva sarvatra samasto'nubhavo'nayo: ||4|19|11||

स्वप्न: अपि स्वप्न.समये स्थैर्याj जाग्रत्त्वम् ऋच्छति ।

svapna: api svapna.samaye sthairyAt jAgrattvam Rcchati |

अ.स्थैर्याj जाग्रत् एव आस्ते स्वप्न: तादृश.बोधत: ॥४।१९।१२॥

a.sthairyAt jAgrat eva Aste svapna: tAdRza.bodhata: ||4|19|12||

स्वप्न: अपि जाग्रत्.बुद्धि.अंश: जाग्रत्त्वम् अनुगच्छति ।

svapna: api jAgrat.buddhi.aMza: jAgrattvam anugacchati |

स्वप्नता स्वप्न.बुद्ध्या तु यथा.संवेदनम् स्थितम् ॥४।१९।१३॥

svapnatA svapna.buddhyA tu yathA.saMvedanam sthitam ||4|19|13||

यत् तु यावत् स्थिरम् बुद्धम् तत् तावत् जग्रत् उच्यते ।

yat tu yAvat sthiram buddham tat tAvat jagrat ucyate |

क्षण.भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥

kSaNa.bhaGgAt tu tat svapna: yathA bhavati tat zRNu ||4|19|14||

जीव.धातुH शरीरे अन्तर् विद्यते येन जीव्यते ।

jIva.dhAtu: zarIre antar vidyate yena jIvyate |

तेज: वीर्यम् जीव.धातुH इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥

teja: vIryam jIva.dhAtu: iti.Adi*abhidham aGga yat ||4|19|15||

व्यवहारी यदा काyo मनसा कर्मणा गिरा ।

vyavahArI yadA kAya: manasA karmaNA girA |

भवेत् तदा मरुत्.नुन्न: जीव.धातुH प्रसर्पति ॥४।१९।१६॥

bhavet tadA marut.nunna: jIva.dhAtu: prasarpati ||4|19|16||

तस्मिन् प्रसर्पत्य् अङ्गेषु सर्वा संवित् उदेति हि ।

tasmin prasarpati aGgeSu sarvA saMvit udeti hi |

दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन.जगत्.भ्रमम् ॥४।१९।१७॥

dRStatvAt praiti citta.AkhyAm antarlIna.jagat.bhramam ||4|19|17||

ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती बहिrमयम् ।

IkSaNa.AdiSu randhreSu prasarantI bahi:mayam |

नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥

nAnA.AkAra.vikAra*ADhyam rUpam Atmani pazyati ||4|19|18||

तत्.स्थिरत्वात् तया एव अथ जाग्रद् इत्य् अवगम्यते ।

tat.sthiratvAt tayA eva atha jAgrat iti avagamyate |

जाग्रत्.क्रम इति प्रोक्त: सुषुप्त.आदि.क्रमम् शृणु ॥४।१९।१९॥

jAgrat.krama* iti prokta: suSupta.Adi.kramam zRNu ||4|19|19||

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

manasA karmaNA vAcA yadA kSubhyati no vapu: |

शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धातुH तदा तु असौ ॥४।१९।२०॥

zAnta*AtmA tiSThati svastha: jIva.dhAtu: tadA tu asau ||4|19|20||

समताम् आगतै: वातै: क्षोभ्यते न हृत्.अम्बरे ।

samatAm Agatai: vAtai: kSobhyate na hRt.ambare |

निर्वात.सदने दीप: यथा आलोक*एक.कारक: ॥४।१९।२१॥

nirvAta.sadane dIpa: yathA Aloka*eka.kAraka: ||4|19|21||

तत: सरति न अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।

tata: sarati na aGgeSu saMvit kSubhyati tena na.u |

न च ईक्षण.आदीny आयाति रन्ध्राणि आयाति नो* बहि: ॥४।१९।२२॥

na ca IkSaNa.AdIni AyAti randhrANi AyAti no* bahi: ||4|19|22||

जीvo 'न्तर् एव स्फुरति तैल.संवित् यथा तीले ।

jIvo'ntar eva sphurati taila.saMvit yathA tIle |

शीत.संवित् हिम इव स्नेह.संवित् यथा घृते ॥४।१९।२३॥

zIta.saMvit hima* iva sneha.saMvit yathA ghRte ||4|19|23||

जीव.आकारा कला का.चित् चिति: स्वच्छतया आत्मनि ।

jIva.AkArA kalA kA.cit citi: svacchatayA Atmani |

दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||

ज्ञात्वा वै चिty उपरते साम्यम् लव.हरन् अपि ।

jJAtvA vai citi uparate sAmyam lava.haran api |

जाग्रत्.स्वप्न.सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥

jAgrat.svapna.suSupteSu sambuddha: turyavAn mRta: ||4|19|25||

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |

स जीव.धातुH सा संवित् तtaz चित्ततया उदिता ॥४।१९।२६॥

sa* jIva.dhAtu: sA saMvit tata: cittatayA uditA ||4|19|26||

स्व.अन्त:संस्थ.जगj जालम् भाव.अभावै: क्रम.भ्रमै: ।

sva.anta:saMstha.jagat jAlam bhAva*abhAvai: krama.bhramai: |

पश्यति स्वान्तर् एव आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

pazyati svAntar eva Azu sphAram bIja* iva drumam ||4|19|27||

जीव.धातुr यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

jIva.dhAtu: yadA vAtai: kiMcit saMkSubhyate bhRzam |

तत: अsmy अहम् सुप्त इति पश्यति आत्मनि खे गतिम् ॥४।१९।२८॥

tato'smi aham supta* iti pazyati Atmani khe gatim ||4|19|28||

यदा अम्भसा प्लाव्यते 'सौ तदा वाry.आदि.सम्भ्रमम् ।

yadA ambhasA plAvyate asau tadA vAri.Adi.sambhramam |

अन्तर् एव अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

antar eva anubhavati sva.Amodam kusumam yathA ||4|19|29||

यदा पित्त.आदिना आक्रान्त: तदा ग्रीष्म.आदि.सम्भ्रमम् ।

yadA pitta.AdinA AkrAnta: tadA grISma.Adi.sambhramam |

अन्तर् एव अनुभवति स्फारम् बहिर् इव अखिलम् ॥४।१९।३०॥

antar eva anubhavati sphAram bahir iva akhilam ||4|19|30||

रक्त.आपूर्ण: रक्त.वर्णान् देशान् कालान् बहि: यथा ।

rakta.ApUrNa: rakta.varNAn dezAn kAlAn bahi: yathA |

पश्यत्य् अनुभव.आत्मत्वात् तत्र एव च निमज्जति ॥४।१९।३१॥

pazyati anubhava*AtmatvAt tatra eva ca nimajjati ||4|19|31||

सेवते वासना याम् ताम् सः अन्तः पश्यति निद्रित: ।

sevate vAsanA yAm tAm sa: anta: pazyati nidrita: |

पवन.क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर् यथा ॥४।१९।३२॥

pavana.kSobhita: randhrai: bahir akSa.Adibhi: yathA ||4|19|32||

अन्.आक्रान्त.इन्द्रिय.छिद्रो यत: क्षुब्ध: अन्तर् एव स: ।

an.AkrAnta*indriya.chidra: yata: kSubdho'ntar eva sa: |

संविदा अनुभवति आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

saMvidA anubhavati Azu sa* svapna* iti kathyate ||4|19|33||

सम्.आक्रान्त.इन्द्रिय.छिdro यः क्षुब्ध: वायुना यदा ।

sam.AkrAnta.indriya.chidra: ya: kSubdha: vAyunA yadA |

परिपश्यति तj जाग्रद् इति आहु: मुनि.सत्तमा: ॥४।१९।३४॥

paripazyati tat jAgrat iti Ahu: muni.sattamA: ||4|19|34||

इति विदितवता त्वया अधुना अन्त:

iti viditavatA tvayA adhunA anta:
प्रथित.महामतिना इह सत्यता.आख्या ।

prathita.mahAmatinA iha satyatA.AkhyA |
अ.सति जगति न एव भावनीया

a.sati jagati na eva bhAvanIyA
मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥

mRti.hati.saMhRti.doSa.bhAvanI yA ||4|19|35||

॥

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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