fm3118 1.oc19-20 SEVEN STEPS TO WISDOM_z30

14 views

Skip to first unread message

jivadas

unread,

Oct 15, 2019, 2:01:47 PM10/15/19

to yoga vasishtha

fm3118 1.oc19-20 SEVEN STEPS TO WISDOM_z30

https://www.dropbox.com/s/4dv1j443cx5sa0j/fm3118%201.oc19-20%20SEVEN%20STEPS%20TO%20WISDOM%20.z30.docx?dl=0

•

oॐm

•

SEVEN STEPS

the Stages of jnAna.Wisdom

Vasishtha said—

3.118.1

imAM saptapadAM jJAnabhUmimAkarNayAnagha | nAnayA jJAtayA bhUyo mohapaGke nimajjasi ||3|118|1||

इमाम् सप्त-पदाम् ज्ञान-भूमिम् आकर्णय_अनघ ।

imAm sapta-padAm jJAna-bhUmim AkarNaya_anagha |

न_अनया ज्ञातया भूयः मोह-पङ्के निमज्जसि ॥३।११८।१॥

na_anayA jJAtayA bhUya: moha-paGke nimajjasi ||3|118|1||

lend your ear now,

to the seven Steps of the jnAna.Wisdom-ladder

dear boy,

if you don't know them well

you

soon

sink

back

into the delusion-mud

imAm.this - sapta.seven -pada.state/condition -M jJAna.affective Knowledge/Wisdom - bhUmi.level/stage\ground-m AkarNaya.give.ear.to -anagha.immocemt/sinless - | by/with nAnA.various -yA jJAta.known/understood -yA bhUyas.more/again - in/when moha.delusion -paGka.mud/dirt -e nimajj.you sink/dive-asi

sv.... the seven states or planes of wisdom.

*vlm.... the sevenfold stages of cognoscence_..

*vlm.p.1. Vasishtha continued:—O sinless Râma, now listen about the seven stages of awareness. This knowledge will keep you from plunging into the mire of ignorance.

#bhUmi - f. the earth , soil , ground RV. &c. &c. ; (pl. divisions of the world ; cf. #bhUmitraya) ; a territory. country , district ib. ; a place , situation S3Br. &c. &c. ; position , posture , attitude MBh.&c. ; the part (played by an actor) Katha1s. ; the floor of a house , storey Megh. Katha1s. ; (metaph.) a step , degree , stage Yogas. (with Buddhists there are 10 or 13 stages of existence or perfection Dharmas. 45 ; 46) ; (ifc.) a matter , subject , object , receptacle i.e. fit object or person for (cf. #vizvAsa- , #sneha-bh- &c. , and #pAtra , %{bhAjana).

* imAm.this - sapta.seven -pada.state/condition -M jJAna.affective Knowledge/Wisdom - bhUmi.level/stage\ground-m AkarNaya.give.ear.to -anagha.immocemt/sinless - | by/with nAnA.various -yA jJAta.known/understood -yA bhUyas.more/again - in/when moha.delusion -paGka.mud/dirt -e nimajj.you sink/dive-asi

vadanti bahubhedena vAdino yogabhUmikAH | mama tvabhimatA nUnamimA eva zubha-pradAH ||3|118|02||

वदन्ति बहु-भेदेन वादिनः योग-भूमिकाः ।

vadanti bahu-bhedena vAdina: yoga-bhUmikA: |

मम तु_अभिमता* नूनम् इमा* एव_शुभ-प्रदाः ॥३।११८।०२॥

mama tu_abhimatA* nUnam imA* eva_zubha-pradA: ||3|118|02||

vadanti bahu-bhedena = vAdina: yoga-bhUmikA: + mama tu_abhimatA* nUnam =

imA* eva_zubha-pradA:

they speak in many ways of such steps to Levels of yoga

in different Schools

but for me

these are the Steps that offer he best result

vadanti bahu-bhedena x

vAdino yoga-bhUmikA: - x =

mama tu_abhimatA nUnam x

imA_eva_zubha-pradA: - x =

*vwv. Teachers speak of the steps of yoga with many differences. but these alone, which produce good, are certainly agreeable to me.

*vlm.2. Disputants are apt to hold out many more stages of yoga meditation; but in my opinion these (septuple stages) are sufficient for the attainment of the chief good on ultimate liberation. (The disputants are the Pátanjala yoga philosophers, who maintain various modes of discipline, for attaining to particular perfections of consummation--Siddhi; but the main object of this Sástra is the summum bonum (parama—purushártha,) which is obtainable by means of the seven stages Bhumikas which are expounded herein below.

*vlm.p.2 Disputants are apt to describe many more stages of yoga meditation but in my opinion, these seven are sufficient to attain the chief good of ultimate liberation.

avabodhaM vidurjnAnaM tadidaM saptabhUmikam | muktistu jneyamityuktaM bhUmikA saptakAtparam ||3|118|03||

अवबोधम् विदुः ज्नानम् तत् इदम् सप्त-भूमिकम् ।

avabodham vidu: jnAnam tat idam sapta-bhUmikam |

मुक्तिः तु ज्नेयम् इति_उक्तम् भूमिका सप्तकात् परम् ॥३।११८।०३॥

mukti: tu jneyam iti_uktam bhUmikA saptakAt param ||3|118|03||

avabodham vidu: jnAnam = tat idam sapta-bhUmikam + mukti: tu jneyam iti_uktam = bhUmikA saptakAt param

understood by the wise,

these seven-Levels of Wisdom

are to be known as Freedom—

as the Level beyond the seventh step

*vwv. Knowledge is becoming awake to Truth (i.e. Self-RealIzation) and this has seven steps (or stages). but Liberation is described as (the Truth) to be known. It is beyond the seven stages.

*vlm.p.3 Knowledge is understanding. It is enough for understanding to know only these seven stages. However, liberation, which is the object of knowledge, transcends knowing these seven stages.

01 02 03

satyAvabodho mokSazcaiveti paryAyanAmanI | satyAvabodho jIvo'yaM neha bhUyaH prarohati ||3|118|4||

सत्य.अवबोधः_मोक्षः_च_एव_इति पर्याय-नामनी ।

satya.avabodha:_mokSa:_ca_eva_iti paryAya-nAmanI |

सत्य.अवबोधः_जीवः_अयम् न_इह भूयः प्ररोहति ॥३।११८।०४॥

satya.avabodha:_jIva:_ayam na_iha bhUya: prarohati ||3|118|4||

having understood Reality

certain to be Free

in other words

this Living.jIva

having understood Reality

does not again grow here

satya.avabodha: = mokSa: ca eva = iti paryAya-nAmanI + satya.avabodha: jIva: ayam = na iha bhUya: prarohati

*vwv. Becoming awake to Truth (or Self-RealIzation) and Liberation are only synonymous names. This individual soul, becoming awake to Truth, does not again arise in this world.

*vlm.p.4 Knowledge of truth is liberation. Knowledge, truth and liberation are synonymous because the living being who has known the truth is freed from reincarnation by his liberation.

05-06

jJAnabhUmiH zubhecchAkhyA prathamA samudAhRtA | vicAraNA dvitIyA tu tRtIyA tanumAnasA ||3|118|05||

sattvApattizcaturthI syAttato'saMsaktinAmikA | padArthAbhAvanI SaSThI saptamI turyagA smRtA ||3|118|06||

ज्ञान-भूमिः शुभ.इच्छा.आख्या प्रथमा समुदाहृता ।

jJAna-bhUmi: zubha.icchA.AkhyA prathamA samudAhRtA |

विचारणा द्वितीया तु तृतीया तनु-मानसा ॥३।११८।०५॥

vicAraNA dvitIyA tu tRtIyA tanu-mAnasA ||3|118|05||

सत्त्वापत्तिः चतुर्थी स्यात् ततः_असंसक्ति-नामिका ।

sattvApatti: caturthI syAt tata:_asaMsakti-nAmikA |

पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता ॥३।११८।०६॥

padArthAbhAvanI SaSThI saptamI turyagA smRtA ||3|118|06||

jJAna-bhUmi: zubha.icchA.AkhyA = prathamA samudAhRtA + vicAraNA dvitIyA tu + tRtIyA tanu-mAnasA = sattvApatti: caturthI syAt = tata:_asaMsakti-nAmikA +

padArthAbhAvanI SaSThI saptamI turyagA smRtA

jJAna.bhUmi: zubha-icchA-AkhyA –

the Wisdom.level

called Pure.Wish (Good.Will, or Purified.Desire)

is designated Level One & the process of vichAraNA.Enquiry is second,

third is Mental Thinness; Falling into Reality would be fourth

after that

being unattached to particular Feeling of things is sixth

seventh (you'll recall) is turya.ga, proceeding in the Fourth State.

	jd	vwv	vlm	sv	other
zubha.icchA	Pure Wish, Goodwill	virtuous desire	goodwill	Pure wish or intention	desire of becoming good
vicAraNA	process of Enquiry	investigation, reflection	discretion, reasoning	Enquiry	investigation or reflection
tanumAnasA	Mental Thinness	thin mind	purity [?] of mind	subtle mind	purity of mind
sattvApati	Falling into Reality or Suchness	attainment of Pure Being	self-reliance [?]	establishment in truth	self-reliance [?]
asaMsaktI	nonAttachment or nonConnexion	non-union, i.e. detachment from the objective world	worldly apathy	freedom from attachment or bondage	detachment
padarthAbhAvanI	not Feeling Things	non-ideation of objects	power of abstraction	cessation of objectivity	power of abstraction
turyagA	proceeding in the Fourth State	remaining in the fourth state of consciousness	generalizating all in one	beyond all these	transcendental state

*sv. Pure wish or intention is the first, enquiry is the second, the third is when the mind becomes subtle, establishment in truth is the fourth, total freedom from attachment or bondage is the fifth, the sixth is cessation of objectivity, and the seventh is beyond all these.

*vlm. .. the desire of becoming good-subhechhá, and this good will is the first step; Then comes discretion or reasoning (vicharana) the second,' followed by purity of mind (tanu-manasa), which is the third grade to the gaining of knowledge. *vlm.6. The fourth is self reliance as the true refuge-Sattá-patti, then anasakti or worldly apathy as the fifth. The sixth is padarthabava or the power of abstraction, and the seventh or the last stage of knowledge is turya-gati or generalization of all in one.

*vwv.2100/5 The first stage of knowledge is said to be zubecchA (or virtuous desire). The second is vicAraNA (investigation or reflection). The third is tanumAnasA (or the state of thin mind). The fourth would be sattvApatti (or attainment of Pure Being); then the stage named asaMsakti (or non-union, i.e. detachment from the objective world). The sixth is padarthAbhAvanI (or non-ideation of objects). The seventh is considered as turyagA (remaining in the fourth state of consciousness).

*YVP: The grounds of jJAna are_.. desire of becoming good (zubhecchA), discretion or reasoning (vicAraNA), purity of mind (tanumAnasA), self-reliance as the true refuge (sattvApatti), detachment (asaMsakti), power of abstraction (padArthAbhAvanI), and the transcendental state (turyagA)." K.Acharya, YVPersp., p.145.

satyAvabodho mokSazcaiveti paryAyanAmanI | satyAvabodho jIvo'yaM neha bhUyaH prarohati ||3|118|4||

jJAna.bhUmiH zubhecchAkhyA prathamA samudAhRtA | vicAraNA dvitIyA tu tRtIyA tanumAnasA ||3|118|05||

sattvApattizcaturthI syAttato'saMsaktinAmikA | padArthAbhAvanI SaSThI saptamI turyagA smRtA ||3|118|06||

सत्य.अवबोधः_मोक्षः_च_एव_इति पर्याय-नामनी ।

satya.avabodha:_mokSa:_ca_eva_iti paryAya-nAmanI |

सत्य.अवबोधः_जीवः_अयम् न_इह भूयः प्ररोहति ॥३।११८।०४॥

satya.avabodha:_jIva:_ayam na_iha bhUya: prarohati ||3|118|4||

ज्ञान-भूमिः शुभ.इच्छा.आख्या प्रथमा समुदाहृता ।

jJAna-bhUmi: zubha.icchA.AkhyA prathamA samudAhRtA |

विचारणा द्वितीया तु तृतीया तनु-मानसा ॥३।११८।०५॥

vicAraNA dvitIyA tu tRtIyA tanu-mAnasA ||3|118|05||

सत्त्वापत्तिः चतुर्थी स्यात् ततः_असंसक्ति-नामिका ।

sattvApatti: caturthI syAt tata:_asaMsakti-nAmikA |

पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता ॥३।११८।०६॥

padArthAbhAvanI SaSThI saptamI turyagA smRtA ||3|118|06||

04 05 06

AsAm ante sthitA mukti: tasyAm bhUya: na zocyate | etAsAm bhUmikAnAm tvam idam nirvacanam zRNu ||3|118|07||

आसाम् अन्ते स्थिता मुक्तिः तस्याम् भूयः न शोच्यते ।

AsAm ante sthitA mukti: tasyAm bhUya: na zocyate |

एतासाम् भूमिकानाम् त्वम् इदम् निर्वचनम् शृणु ॥३।११८।०७॥

etAsAm bhUmikAnAm tvam idam nirvacanam zRNu ||3|118|07||

when all these are established,

then there's no problem becoming Free

now pay attention, rAma, while I offer some further explanation

AsAm ante sthitA mukti: = tasyAm bhUya: na zocyate + etAsAm bhUmikAnAm tvam =

idam nirvacanam zRNu

*vlm.p.7 Liberation is placed at the end of these and is attained without difficulty after them.

*vlm.p.Attend now to the definitions of these steps as I shall explain them to you.

sthitaH kiM mUDha evAsmi prekzye'haM zAstrasajjanaiH | vairAgyapUrvamiccheti zubhecchetyucyate budhaiH ||3|118|08||

स्थितः किम् मूढ* एव_अस्मि प्रेक्श्ये_अहम् शास्त्र-सज्जनैः ।

sthita: kim mUDha* eva_asmi prekzye_aham zAstra-sajjanai: |

वैराग्य-पूर्वम् इच्छा_इति शुभा_इच्छा_इति_उच्यते बुधैः ॥३।११८।०८॥

vairAgya-pUrvam icchA_iti zubhA_icchA_iti_ucyate budhai: ||3|118|08||

sthita: kim mUDha* eva_asmi = prekzye_aham zAstra-sajjanai: + vairAgya-pUrvam icchA_iti = zubhA_icchA_iti_ucyate budhai:

"Why do I sit here like a fool?

I'll ask the good people who understand shAstra!"

after Dispassion arouses such a desire

the Level is called shubha.icchA.Goodwill

by the awakened

*vwv. "Why do I remain a mere fool? I shall reflect with the scriptures and virtuous people accompanied by indifference to the world." The desire arising in this manner is called "virtuous desire" by the wise.

*vlm.p.8 First of all is the desire of goodness springing from dispassion from worldly matters and consisting in the thought, "Why do I sit idle? I must know the scriptures in the company of good men."

zAstrasajjanasamparkavairAgyAbhyAsapUrvakam | sadAcArapravRttiryA procyate sA vicAraNA ||3|118|09||

शास्त्र-सज्जन-सम्पर्क-वैराग्य.अभ्यास-पूर्वकम् ।

zAstra-sajjana-samparka-vairAgya.abhyAsa-pUrvakam |

सदाचार-प्रवृत्तिः या प्रोच्यते सा विचारणा ॥३।११८।०९॥

sadAcAra-pravRtti: yA procyate sA vicAraNA ||3|118|09||

zAstra-sajjana-samparka-vairAgya.abhyAsa-pUrvakam + sadAcAra-pravRtti: -

yA procyate = sA vicAraNA

zAstra-sajjana-contact-dispassion-effort-prior

sadAcAra-pravRtti:_yA

procyate sA

vicAraNA.Reasoning

*vwv.2104/9 That is called "reflection (or investigation)", which is the advent of (or application to) virtuous conduct preceded by the practice of indifference to worldly pleasures and association with virtuous people and the scriptures.

*sv.9 Thereupon one engages in the practice of enquiry (direct observation).

*vlm.p.9 The second is discretion, which arises from association with wise and good men, study of the scriptures, habitual aversion to worldliness, and consists in an inclination towards good conduct and doing all sorts of good acts.

*vlm.9. The second is discretion, which arises from association with wise and good men, study of the Sástras, habitual aversion

to worldliness, and consists in an inclination to good conduct, and the doing of all sorts of good acts. NOTES:--These terms called the grades of knowledge may be better understood in their appropriate English expressions, as; I. Desire of improvement. 2. Habit of reasoning. 3. Fixity of attention. 4. Self-dependence--Intuition) 5. Freedom from bias or onesidedness. 6. Abstraction

or abstract knowledge. 7. Generalization of all in the universal unity. 8. Liberation is anaesthesis or cessation of action, sensation and thoughts.

07 08 09

vicAraNAzubhecchAbhyAmindriyArtheSvasaktatA | yAtra sA tanutA bhAvAtprocyate tanumAnasA ||3|118|10||

विचारणा-शुभ.इच्छाभ्याम् इन्द्रिय.अर्थेषु_असक्तता ।

vicAraNA-zubha.icchAbhyAm indriya.artheSu_asaktatA |

या_अत्र सा तनुता भावात् प्रोच्यते तनु-मानसा ॥३।११८।१०॥

yA_atra sA tanutA bhAvAt procyate tanu-mAnasA ||3|118|10||

thru well-intended reasoning

there is non-connexion with sense-objects

whatever is here

as it becomes a thinness

is called tanu-mAnasA, thin mentation

vicAraNA-zubha.icchAbhyAm = indriya.artheSu_asaktatA + yA_atra sA tanutA bhAvAt = procyate tanu-mAnasA

*vlm.p.10 The third is the subduing of the mind and restraining it from sensual enjoyments. These are produced by the two former qualities of good will and discretion.

*sv. there arises non-attachment, and the mind becomes subtle and transparent: this is the third state.

*vwv. That is described as "the state of thin mind", which is non-attachment to sense-objects through virtuous desire and reflection (or investigation), which thinness here arises from meditation.

bhUmikAtritayAbhyAsAccitte'rthe viratervazAt | satyAtmani sthitiH zuddhe sattvApattirudAhRtA ||3|118|11||

भूमिका-त्रितय.अभ्यासात् चित्ते_अर्थे विरतेः वशात् ।

bhUmikA-tritaya.abhyAsAt citte_arthe virate: vazAt |

सत्यात्मनि स्थितिः शुद्धे सत्त्वापत्तिः उदाहृता ॥३।११८।११॥

satyAtmani sthiti: zuddhe sattvApatti: udAhRtA ||3|118|11||

after practice of the first three levels

when something is conceived

thru force of dispassion

in the purity of the real Self

the state is defined as "sattva_A.patti".

sv._.. natural dwelling in truth: this is the fourth state.

*vlm.p.11 The fourth is self-reliance and dependence on the Divine Spirit as the true refuge of this soul. This is attainable by means of the three qualities described above.

*vwv. 2106/11. On account of indifference to pleasure in worldly objects, in the mind, arising from the practice of the three stages, abidance in the Pure Self that is the Truth (or Being), is declared as "attainment of Pure Being".

nn. #sattvApatti-: sattva_Apatti सत्त्वापत्ति "The (4th) stage on a spiritual path, after which there is no longer any need for effort to be made (so-called because there is now an abundance of sattva). Apatti means "entering into a state or condition." http://www.advaita.org.uk/sanskrit/term:_s2.htm • the dawn of realisation, http://groups.yahoo.com/group/philist/message/1820 • The fourth stage Sattvapatti is Samprajñatayogabhumika. The mind having been purified by practice in the three preceding Bhumikas the Yogi commences to realize and is called Brahmavit. http://www.sacred-texts.com/tantra/sas/sas12.htm •

bhUmikA-tritaya.abhyAsAt + citte_arthe virate: vazAt | satyAtmani sthiti: zuddhe = sattvApatti: udAhRtA

dazAcatuSTayAbhyAsAdasaMsaGgaphalena ca | ruDhasattvacamatkArAtproktAsaMsaktinAmikA ||3|118|12||

दशा-चतुष्टया_अभ्यासात् असंसङ्ग-फलेन च ।

dazA-catuSTayA_abhyAsAt asaMsaGga-phalena ca |

रुढ-सत्त्व-चमत्कारात् प्रोक्ता_अ-संसक्ति-नामिका ॥३।११८।१२॥

ruDha-sattva-camatkArAt proktA_a-saMsakti-nAmikA ||3|118|12||

dazA-catuSTayA_abhyAsAt - after working at the fourth Level -

asaMsaGga-phalena ca - with the fruit of non-connexion -

ruDha-sattva-camatkArAt x

proktA_a-saMsakti-nAmikA - x

from the wonderful arousal of

sattva, the effective state of Reality,

the State is called non-con.nexion

*vwv. (The fifth stage) is decribed by the name "non-union (or detachment from the objective world), on account of the spectacle of Pure Being that has grown up by virtue of the fruit of non-attachment, caused by the practice of the four stages.

*vlm.p.12.The fifth is worldly apathy, as shown by one’s detachment from all earthly concerns and society of men, by means of the first four grounds of internal delight.

*sv.12 When all these are well practised, there is total non-attachment and at the same time a conviction in the nature of truth: this is the fifth state.

10 11 12

bhUmikApaJcakAbhyAsAtsvAtmArAmatayA dRDham | AbhyantarANAM bAhyAnAM padArthAnAmabhAvanAt ||3|118|13||

भूमिका-पञ्चक.अभ्यासात् स्वात्मारामतया दृढम् ।

bhUmikA-paJcaka.abhyAsAt svAtmArAmatayA dRDham |

आभ्यन्तराणाम् बाह्यानाम् पदार्थानाम् अभावनात् ॥३।११८।१३॥

AbhyantarANAm bAhyAnAm padArthAnAm abhAvanAt ||3|118|13||

thru the practice of the fifth Level

be firm in enjoying your own Self

thru the non.becoming of things,

inside or out

bhUmikA-paJcaka.abhyAsAt = svAtmArAmatayA dRDham + AbhyantarANAm bAhyAnAm = padArthAnAm abhAvanAt

*vwv. The sixth stage having the name "non-ideation of objects" is produced by the state of delight in one's own Self, arising from the practice of the (previous) five stages, on account of non-imagination of external and internal objects thoroughly and thinking of the objects (only) through the effort employed by others for a long time.

*vlm.13. By practice of these five virtues and by the feeling of self-satisfaction and inner delight, man is freed from his thoughts and cares about all internal and external objects.

paraprayuktena ciraM prayatnenArthabhAvanAt | padArthAbhAvanAnAmnI SaSThI saMjAyate gatH: ||3|118|14||

पर-प्रयुक्तेन चिरम् प्रयत्नेन_अर्थ-भावनात् ।

para-prayuktena ciram prayatnena_artha-bhAvanAt |

पदार्थ.अभावना-नाम्नी षष्ठी संजायते गतिः ॥३।११८।१४॥

padArtha.abhAvanA-nAmnI SaSThI saMjAyate gati: ||3|118|14||

para-prayuktena ciram = prayatnena_artha-bhAvanAt + padArtha.abhAvanA-nAmnI =

SaSThI saMjAyate gati:

with perfection of usage for a long time

with effort

(having understood its meaning)

there appears the sixth way

*vlm.14 Then comes the powers of analytic thought into the abstract meanings of things. This is the sixth step to attain true knowledge. It is fostered either by one’s own effort or guidance of others in search of truth.

*sv.14-16 Then one rejoices in one's own self, the perception of duality and diversity both within oneself and outside oneself ceases, and the efforts that one made at the inspiration of others bear fruition in direct spiritual experience.

#yuj #prayuj #prayukta yoked, used, proceeded (n. impers.); usual, answering to the purpose; stirred (by wind); drawn (as a sword); vented (as anger); uttered; bidden; undertaken; • prayuktam (n.impers.) behaved or acted towards (loc. or acc. with prati); lent (on interest); suitable, appropriate (see #aprayukta); •• -n.- a cause; •• #prayuktatama most used.

#abhAvanA, #abhAvana-m absence of judgment or right perception.

bhUmiSaTkacirAbhyAsAdbhedasyAnupalambhataH | yatsvabhAvaikaniSThatvaM sA jneyA turyagA gatiH ||3|118|15||

भूमि-षट्क-चिर.अभ्यासात् भेदस्य_अन्-उपलम्भतः ।

bhUmi-SaTka-cira.abhyAsAt bhedasya_an-upalambhata: |

यत् स्व.भाव.एक-निष्ठत्वम् सा ज्नेया तुर्यगा गतिः ॥३।११८।१५॥

yat sva.bhAva.eka-niSThatvam sA jneyA turyagA gati: ||3|118|15||

bhUmi-SaTka-cira.abhyAsAt - after long practice of the Six Levels =

bhedasya_an-upalambhata: - thru getting no distinctions =

yat sva.bhAva_eka-niSThatvam x

sA jneyA turyagA gati: - x =

that.which is the effective state of Ur.own being situate in One

should be known as the path beyond the Fourth

*vwv.15 That should be known as the stage of remaining in the fourth state (of consciousness), which is fixity in one's true nature alone on account of non-perception of difference, arising from the practice of the six stages for a long time.

*vlm.15. Continued habitude of these six qualifications and in-cognition of differences in religion, and the reducing of them all to the knowledge of one true God of nature, is called generalization. (Because all things in general, proceed from the one and are finally reduced in to the same). NOTES:--These terms called the grades of knowledge may be better understood in their appropriate English expressions, as; I. Desire of improvement. 2. Habit of reasoning. 3. Fixity of attention. 4. Self-dependence--Intuition) 5. Freedom from bias or onesidedness. 6. Abstraction or abstract knowledge. 7. Generalization of all in the universal unity. 8. Liberation is anaesthesis or cessation of action, sensation and thoughts.

*sv.15-16 Then one rejoices in one's own self, the perception of duality and diversity both within oneself and outside oneself ceases, and the efforts that one made at the inspiration of others bear fruition in direct spiritual experience.

13 14 15

eSA hi jIvanmukteSu turyAvastheha vidyate | videhamuktiviSayasturyAtItamataH param ||3|118|16||

एषा हि जीवन्मुक्तेषु तुर्या_अवस्था_इह विद्यते ।

eSA hi jIvanmukteSu turyA_avasthA_iha vidyate |

विदेह.मुक्ति-विषयः तुर्य.अतीतमतः परम् ॥३।११८।१६॥

videha.mukti-viSaya: turya.atItamata: param ||3|118|16||

eSA hi jIvanmukteSu turyA_avasthA_iha vidyate

this Fourth State is known to exist among the LivingFree

videha.mukti-viSaya: - the sphere of the Bodiless. Free is =

turya.atItamata: param - even beyond what's beyond the Fourth.

*vwv.2111/16 This fourth state (of consciousness) indeed exists here (in this body) among those liberated while living. Beyond this, the state exceeding the fourth (state of consciousness) is the sphere of liberation without a body.

*vlm.16. This universal generalization appertains to the nature of the living liberation of the man, who beholds all things in one and in the same light. Above this is the state of that glorious-light, which is arrived by the disembodied soul.

ye hi rAma mahAbhAgAH saptamIM bhUmikAM gatAH | AtmArAmA mahAtmAnaste mahatpadamAgatAH ||3|118|17||

ये हि राम महाभागाः सप्तमीम् भूमिकाम् गताः ।

ye hi rAma mahAbhAgA: saptamIm bhUmikAm gatA: |

आत्मारामा* महात्मानः ते महत्-पदम् आगताः ॥३।११८।१७॥

AtmArAmA* mahAtmAna: te mahat-padam AgatA: ||3|118|17||

those, rAma, who are Great Enjoyers

have got to the Sixth Level

enjoying the Self

Great Souls have come to the Great State

ye hi rAma mahAbhAgA: = saptamIm bhUmikAm gatA: + AtmArAmA* mahAtmAna: = te mahat-padam AgatA:

ye hi rAma mahAbhAgA: -

those who, rAma, are Great Enjoyers =

saptamIm bhUmikAm gatA: -

have got to the Sixth Level =

AtmArAmA mahAtmAna: -

enjoying the Self the Great Souls =

te - (ambiguous) =

mahat-padam AgatA: -

they have come to the Great State.

ये हि राम महाभागाः o *rAma those most illustrious ones who सप्तमीं भूमिकां गताः have reached the seventh step आत्मारामाः महात्मानः they are MahA-Atmas delighting in the self ते महत्-पदम् आगताः having come to the Great State.

*vlm.17. Those fortunate men, O *rAma, who have arrived to the seventh stage ot their knowledge, are those great minds that delight in the light of their souls, and have reached to their highest state of humanity.

*sv.17 After this, there is no other support, no division, no diversity, and self-knowledge is spontaneous, natural and therefore unbroken: this is the seventh, transcendental state. This is the state of one who is liberated even while living here.

jIvanmuktA na sajjanti sukhaduHkharasasthitau | prakRtenArthakAryANi kimcitkurvanti vA na vA ||3|118|18||

जीवन्.मुक्ता* न सज्जन्ति सुख-दुःख-रस-स्थितौ ।

jIvan.muktA* na sajjanti sukha-du:kha-rasa-sthitau |

प्रकृतेन_अर्थ-कार्याणि किम्चित् कुर्वन्ति वा न वा ॥३।११८।१८॥

prakRtena_artha-kAryANi kimcit kurvanti vA na vA ||3|118|18||

jIvan.muktA* na sajjanti - the Living.free do not cling =

sukha-du:kha-rasa-sthitau - to pleasant or to painful states +

prakRtena_artha-kAryANi =

kimcit kurvanti vA na vA

practical matters they perform or else

whatever they do or don't

...

*vwv.2347. The persons liberated while living do not cling to the state of feeling pleasure and pain. they perform principal duties to a certain degree, on account of their being in hand; or they do not.

*vlm.18. The living liberated are not plunged in the waters of pleasure a ad sorrow, but remain, sedate and unmoved in both states; they are at liberty either to do or slight to discharge the duties of their conditions and positions in society.

16 17 18

pArzvasthabodhitAH santaH sarvAcarakramAgatam | AcAramAcarantyeva suprabuddhavadakSatam ||3|118|19||

पार्श्व.स्थ-बोधिताः सन्तः सर्व.आचर-क्रम.आगतम् ।

pArzva.stha-bodhitA: santa: sarva.Acara-krama.Agatam |

आचारम् आचरन्ति_एव सु.प्रबुद्धवत् अक्षतम् ॥३।११८।१९॥

AcAram Acaranti_eva su.prabuddhavat akSatam ||3|118|19||

pArzva.stha-bodhitA: santa: -_.. being nearly awakened =

sarva_Acara-krama_Agatam - having gone to every Stage in order =

AcAram Acaranti_eva_- the course which they travel =

su.prabuddhavat - like the fully awakened =

akSatam - is without harm.

*jd. vlm. seems to be translating a different text. "These men being roused from their deep meditation by intruders, betake themselves to their secular duties, like men awakened from their slumber (at their own option)."

*VA. awakened do their actions like completely and wholly awakened, doing anything which comes their way.

*AS. As the commentary suggests, the issue is whether the jIvAnmukta will behave "properly", given that there are no binding rules for them. As the AB commentary cites a verse " if the enlightened ones were to behave wantonly (yatheSTAcaranam yadi), then what would distinguish them from dogs in eating filth?"

*jd. what pathetic nonsense AB writes! Christian religionists also love the metaphor of dog-puke. <yathA.iSTam as,wished> is commonly translated "agreeably". we will encounter the similar <yathecchA> and other "yathA"s in later books, when dealing more fully with the conduct of the LivingFree.

*AS. Being aware of their background training (pArzvastha-bodhitA: santaH) they follow all traditional good actions (sarvAcArakrama_Agatam Acaranti_eva) without fault (akSatam) like a knowledgeable one (suprabuddhavat).

*jd. MW does not find "fault" as a reading of <akSata>, only "uninjured, unbroken, whole", with a few odd readings like "eunuch". note the severity of <kSata>. how is it a mere "fault"?

क्षन् #kSan -> #kSata - क्षत -p.p.- [क्षण्-क्त] - Wounded, torn, broken down, diminished &c • see क्षण् • रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •-• kSata -> #yoni: -योनिः f. a woman who is no longer a virgin. • kSata -> #vikSata - -विक्षत - mangled, covered with cuts and wounds. • #kSatA f. a violated girl • kSatam -n.- a hurt, wound, sore, contusion. •• #akSata‑ - not crushed • uninjured, unbroken, whole. •• #kSati f. injury, hurt, wound MBh. &c.

AtmarAmatayA tAntu sukhayanti na kAzcana | jagatkriyAH susaMsuptAnrUpAlokAH striyo yathA ||3|118|20||

आत्म-रामतया तान् तु सुखयन्ति न काश्चन ।

Atma-rAmatayA tAn tu sukhayanti na kAzcana |

जगत्-क्रियाः सु.संसुप्तान् रूप.आलोकाः स्त्रियः यथा ॥३।११८।२०॥

jagat-kriyA: su.saMsuptAn rUpa.AlokA: striya: yathA ||3|118|20||

Atma-rAmatayA - because of delight in the Self = jagat-kriyA: - worldly activities = sukhayanti na kAz.cana - do not please at.all = tAn tu su.saMsuptAn - those deeply-asleep = yathA rUpa-lokA: striya: - like women with beautiful shapes.

because their delight is in the Self

worldly activities for them are like

girls

of handsome shape

they give no joy to people fast asleep

*vwv.2348 No worldly activities whatever please them, due to their state of being delighted in the Self, as women with beautiful appearance (do not please) men who are deeply asleep.

*vlm.20. Being ravished by the inward delight of their souls, they feel no pleasure in the delights of the world; just as men immerged in sound sleep, can feel no delight at the dalliance of beauties about them.

* Atma-rAmatayA - because of delight in the Self = jagat-kriyA: - worldly activities = sukhayanti na kAz.cana - do not please at.all = tAn tu su.saMsuptAn - those deeply-asleep = yathA rUpa-lokA: striya: - like women with beautiful shapes.

bhUmikAsaptakaM caitaddhImatAmeva gocaram | na pazusthAvarAdInAM na ca mlecchAdicetasAm ||3|118|21||

भूमिका-सप्तकम् च_एतत् धीमताम् एव गोचरम् ।

bhUmikA-saptakam ca_etat dhImatAm eva gocaram |

न पशु-स्थावर.आदीनाम् न च म्लेच्छ.आदि-चेतसाम् ॥३।११८।२१॥

na pazu-sthAvara.AdInAm na ca mleccha.Adi-cetasAm ||3|118|21||

bhUmikA-saptakam ca_etat - and this seven-Step ladder =

dhImatAm eva gocaram - is the field of the intelligent +

na pazu-sthAvara.AdInAm x

na ca mleccha.Adi-cetasAm - x

is meant for the intelligent

not for beasts & dunces nor barbarian Affectivities

*vlm.21. These seven stages of knowledge are known only to the wise and thinking men, and not to beasts and brutes and immoveable things all around us. they are unknown to the barbarians and those that are barbarous in their minds and dispositions.

*vlm.p.21 These seven stages of knowledge are known only to wise and thinking men and not to beasts, brutes or inert things all around us. They are unknown to barbarians and those who are barbarous in their minds and dispositions.

*sv.18-21 Beyond this is the state of one who has transcended even the body (the turIyAtIta). Rama, all these great ones who ascend these seven planes of wisdom are holy men.

bhUmikA-saptakam ca_etad - this seven-Step ladder = dhImatAm eva_gocaram - is a field for the intelligent = na pazu-sthAvara_AdInAm - not for beasts & vegetables = na ca mleccha_Adi-cetasAm - nor for barbarous Affectivities.

19 20 21

prAptA jJAnadazAmetAM pazumlecchAdayo'pi ye | sadehA vApyadehA vA te muktA nAtra saMzayaH ||3|118|22||

प्राप्ता* ज्ञान-दशाम् एताम् पशु-म्लेच्छ.आदयः_अपि ये ।

prAptA* jJAna-dazAm etAm pazu-mleccha.Adaya:_api ye |

स-देहा* वा_अपि_अदेहा* वा ते मुक्ता* न_अत्र संशयः ॥३।११८।२२॥

sa-dehA* vA_api_adehA* vA te muktA* na_atra saMzaya: ||3|118|22||

having.got this Wisdom-State

beast or outcaste though they be

with or without a body

they are Free

no doubt about it

prAptA* jJAna-dazAm etAm = pazu-mleccha.Adaya:_api ye + sa-dehA* vA_api_adehA* vA = te muktA* na_atra saMzaya:

*vlm.p.22 But anyone who has attained these states of knowledge, whether it be a beast or barbarian, an embodied being or disembodied spirit, has undoubtedly obtained its liberation.

*vlm.22. but any one that has attained to these states of knowledge, whether it be a beast or barbarian, an embodied being or disembodied spirit, has undoubtedly obtained its liberation.

jJaptirhi granthivicchedastasminsati hi muktatA | mRgatRSNAmbubuddhyAdi zAntimAtrAtmakastvasau ||3|118|23||

ज्ञप्तिः हि ग्रन्थि-विच्छेदः तस्मिन् सति हि मुक्तता ।

jJapti: hi granthi-viccheda: tasmin sati hi muktatA |

मृगतृष्ण.अम्बु-बुद्धि.आदि शान्ति-मात्र.आत्मकः तु_असौ ॥३।११८।२३॥

mRgatRSNa.ambu-buddhi.Adi zAnti-mAtra.Atmaka: tu_asau ||3|118|23||

for

the act of Knowing is bondage-breaking

for

being in That is the state of beingFree

all the functions of Mind are

mirage-water

but

your nature is measured in Peace

jJapti: hi granthi-viccheda: = tasmin sati hi muktatA + mRgatRSNa.ambu-buddhi.Adi =

zAnti-mAtra.Atmaka: tu_asau

*vlm. Knowledge severs the bonds of ignorance, and by,"loosening them, produces the liberation of our souls: it is the sole cause of removing the fallacy of the appearance of water in the mirage, and the like errors.

*vlm.p.23 Knowledge severs the bonds of ignorance and, by loosening them, produces the liberation of our souls. Knowledge is the sole cause of removing the fallacy of the appearance of water in the mirage and similar errors.

* jJapti: hi - for the act of Knowing = granthi-viccheda: - is bondage-breaking = tasmin sati hi muktatA - for being in That is the state of beingFree. mRgatRSNa,ambu-buddhi=Adi - the functions of Mind are mirage-water = zAnti-mAtra_Atmakas tu asau - but ones nature is measured in Peace.

ye tu mohAtsamuttIrNA na prAptAH pAvanaM padam | AsthitA bhUmikAsvAsu svAtmalAbhaparAyaNA: ||3|118|24||

ये तु मोहात् समुत्तीर्णा* न प्राप्ताः पावनम् पदम् ।

ye tu mohAt samuttIrNA* na prAptA: pAvanam padam |

आस्थिता* भूमिका-स्वासु स्वात्म-लाभ-परायणाः ॥३।११८।२४॥

AsthitA* bhUmikA-svAsu svAtma-lAbha-parAyaNA: ||3|118|24||

but those

who have come.thru Delusion but have not got the Airy State

settle

at their own level

getting their ownSelf in the process

ye.which.ones+ tu.but/however - from/thru moha.delusion-t samuttIrNA.xx- : = na.no/not- prAptA.xx- : pAvana.xx-m pada.state/condition-m + AsthitA.xx- :* bhUmikA.xx- svAsu.xx- svAtma.xx- .lAbha.xx- .parAyaNA.xx- :

*vlm.p.24 Those who are freed from ignorance, but not yet arrived at their ultimate perfection of disembodied liberation, have secured the salvation of their souls by being placed in these stages of knowledge in their embodied state during their lifetime.

*AS. Those who have escaped from the illusion, but have not reached the pure state stay in these stages, working on (further) benefits. Thus, there are intermediate stages for the ones who are way beyond the ordinary confused people, but not quite fully liberated.

22 23 24

sarvabhUmigatAH kecitkeciddvitraikabhUmikAH | bhUmiSaTkagatAH kecitkecitsaptaikabhUmikA: ||3|118|25||

सर्व.भूमि-गताः के.चित् के.चित् द्वित्र.एक-भूमिकाः ।

sarva.bhUmi-gatA: ke.cit ke.cit dvitra.eka-bhUmikA: |

भूमि-षट्क-गताः के.चित् के.चित् सप्त.एक-भूमिकाः ॥३।११८।२५॥

bhUmi-SaTka-gatA: ke.cit ke.cit sapta.eka-bhUmikA: ||3|118|25||

some pass every Level,

only two or three Levels for some,

up to the sixth Level some;

and some reach the Seventh Level

*vlm.25. Some have passed all these stages, and others over two or three of them; some have passed the six grades, while a few have attained to their seventh state all at once (as the sage Sanaka, Nárada and other holy saints have done from their very birth).

sarva.all/every -.bhUmi-gata.gone/come.to-: kecit.they¿whoever - kecit.they¿whoever - dvitra.two.or.three -.eka.one/single -bhUmikAstage/level/ground - they bhUmi.level/stage\ground -.SaTka.six/sestet -gata.gone/come.to - kecit.they¿whoever - +

kecit.they¿whoever - sapta.seven -.eka.one/single -.bhUmikAstage/level/ground -:

bhUmitrayagatAH kecitkecidantyAM bhuvaM gatAH | bhUcatuSTayagAH kecitkecidbhUmidvaye sthitAH ||3|118|26||

भूमि-त्रय-गताः के.चित् के.चित् अन्त्याम् भुवम् गताः ।

bhUmi-traya-gatA: ke.cit ke.cit antyAm bhuvam gatA: |

भू-चतुष्टय-गाः के.चित् के.चित्-भूमि-द्वये स्थिताः ॥३।११८।२६॥

bhU-catuSTaya-gA: ke.cit ke.cit-bhUmi-dvaye sthitA: ||3|118|26||

it's

Level Three

for some,

for some

the end of the line

gone

to the world of Level Four

are some,

and some

to the state of Level Two

bhUmi.level/stage\ground .traya.3fold/triad --gata.gone/come.to - kecit.they¿whoever - kecit.they¿whoever - antyA.last/lowest -m bhuvam.ground/earth mfn - gata.gone/come.to - they bhU.earth/world --catuSTaya.fourfold/set.of.4 -gA.going -: kecit.they¿whoever - = kecit.they¿whoever - -bhUmikAstage/level/ground -dvaya.twofold/pair -e sthita.situate+:

*vlm.26 Some have gone over three stages, and others have attained the last. Some have passed four stages, and some no more than one or two of them.

* bhUmi.level/stage\ground .traya.3fold/triad --gata.gone/come.to - kecit.they¿whoever - kecit.they¿whoever - antyA.last/lowest -m bhuvam.ground/earth mfn - gata.gone/come.to - they bhU.earth/world --catuSTaya.fourfold/set.of.4 -gA.going -: kecit.they¿whoever - = kecit.they¿whoever - -bhUmikAstage/level/ground -dvaya.twofold/pair -e sthita.situate+:

bhUmyaMzabhAjanAH kecitkecitsArdhatribhUmikA: | kecitsArdhacaturbhUgAH sArdhaSaDbhUmikAH pare ||3|118|27||

भूमि.अंश-भाजनाः के.चित् के.चित् सार्ध-त्रिभूमिकाः ।

bhUmi.aMza-bhAjanA: ke.cit ke.cit sArdha-tribhUmikA: |

के.चित् सार्ध-चतुर्-भूगाः सार्ध-षट्.भूमिकाः परे ॥३।११८।२७॥

ke.cit sArdha-catur-bhUgA: sArdha-SaT.bhUmikA: pare ||3|118|27||

some are at the Level which suits them,

some are on the way to the Third Level,

some on the way to the Fourth Level,

some on the way to the Sixth Level

...

and so on

* bhUmi.level/stage\ground - aMza.xx -bhAjanA.xx -: kecit.they¿whoever - – Level-part=fit those whoever = kecit.they¿whoever - sa-.with-.ardha.half - -tribhUmikA.3.level -: - whoever halfway to the Third Level = kecit.they¿whoever - sa-with.ardha.half - -

catur.four - bhUgA: -

whoever halfway to the Fourth Level = sArdha-SaD-bhUmikA: pare - halfway to the Sixth Level for another.

*vlm.27. There are some that have advanced only a quarter or half or three fourths of a stage. Some have passed over four quarters and a half, and some six and a half.

*VA. some passed a quarter of a step, some half of three steps (1.5?); some half of 4 (2?), some half of 6 (3?)

*AS. Some have finished only partial stages; (thus) some have gone half past third step (sArdha-tri-bhUmikAH), some have gone half past fourth stage and others have gone half past the sixth.

25 26 27

vivekino narA loke caranta iti bhUmiSu | grahAyatanatApasya dRzAvazeSu saMsthitAH ||3|118|28||

विवेकिनः नरा* लोके चरन्त* इति भूमिषु ।

vivekina: narA* loke caranta* iti bhUmiSu |

ग्रह.आयतन-तापस्य दृश.अवशेषु संस्थिताः ॥३।११८।२८॥

graha.Ayatana-tApasya dRza.avazeSu saMsthitA: ||3|118|28||

vivekina: narA: - discerning humans =

loke carante - moving thru the world =

iti bhUmiSu - so in the Levels =

graha_Ayatana-tApasya - x =

dRza.avazeSu saMsthitA: - sight/appearance residue situated.

*vlm.28. Common people walking upon this earth, know nothing regarding these passengers in the paths of knowledge; but remain as blind as their eyes were dazzled by some planetary light or eclipsed by its shadow.

*sv.26-28 they are liberated and they do not fall into the mire of happiness and unhappiness. they may or may not work or be active. they rejoice in the self and do not stand in need of others to make them happy. The highest state of consciousness can be attained by all, even by animals and by primitive men, by those who have a body and even by disembodied beings, for it involves only the rise of wisdom.

*AS. People with discernment thus move through stages while they are still trapped in the bodies subject to various ailments. graha here refers to ailments and thus the body is graha_Ayatana. The dRzAveza is the grip that the body has on them.

te hi dhIrAH surAjAno dazAsvAsu jayanti ye | tRNAyate'tra digdantighaTAbhaTaparAjayaH ||3|118|29||

ते हि धीराः सुराजानः दशासु_आसु जयन्ति ये ।

te hi dhIrA: surAjAna: dazAsu_Asu jayanti ye |

तृणायते_अत्र दिक्.दन्ति-घटा-भट-पराजयः ॥३।११८।२९॥

tRNAyate_atra dik.danti-ghaTA-bhaTa-parAjaya: ||3|118|29||

they are most royal heroes, those who pass.thru these Stages!

beside them

like a leaf of grass

a Direction.tusker-pot-warrior-Conqueror

te hi dhIrA: surAjAna: = dazAsu_Asu jayanti ye + tRNAyate_atra = dik.danti-ghaTA-bhaTa-parAjaya:

*AS. The brave ones who win under such conditions (dRzAu* Asu) are the great Kings whose victory makes defeat of mighty enemies, even accompanied with all the guardian elephants seem trivial like grass. In other words, their victory is more significant than winning the whole world! • jd. * Only <dazAsvAsu> in my 3 eds.

*vlm.29. Those wise men are compared to victorious kings, who stand victorious on these seven grounds of knowledge. The celestial elephants are nothing before them; and mighty warriors must bend their heads before them.

ye tAsu bhUmiSu jayanti hi ye mahAntaH vandyAsta eva hi jitendriyazatravaste |

samrADvirADapi ca yatra tRNAyate vai tasmAtparaM jagati te samavApnuvanti ||3|118|30||

ये तासु भूमिषु जयन्ति हि ये महान्तः

ye tAsu bhUmiSu jayanti hi ye mahAnta:

वन्द्याः त* एव हि जित.इन्द्रिय-शत्रवः ते ।

vandyA: ta* eva hi jita.indriya-zatrava: te |

सम्राट्-विराट् अपि च यत्र तृणायते वै

samrAT-virAT api ca yatra tRNAyate vai

तस्मात् परम् जगति ते सम्.अवाप्नुवन्ति ॥३।११८।३०॥

tasmAt param jagati te sam.avApnuvanti ||3|118|30||

ye tAsu - (for) those who =

bhUmiSu jayanti hi - pass thru these Levels =

ye mahAnta: vandyA: - who are Most Laudable =

te_eva_hi - they too =

jita-indriya.zatrava:_te - having conquered their foes, the senses =

samrAD-virAD_api ca - samrAj the Ruler or *virAj the Producer =

yatra tRNAyate vai - where they seem mere grass =

tasmAt param jagati - from that going beyond =

te samavApnuvanti – they gather together.

*VA. these great wise man won over worlds, they are to be praised

and salueted for they won over the army of senses;

in comparison with them, even emperior is no more than a grass, for

wise possess the whole universe.

*AS. Only the last two lines need a fix:
they acquire in the world that which transcends even the stages where emperors and even the great virAT the body of BrahmA become worthless like grass.

*vlm.30. Those great minds that are victors on these grounds of knowledge, are worthy of veneration, as they are conquerors of their enemies of their hearts and senses; and they are entitled to a station above that of an emperor and an autocrat samratand virat, both in this world and in the next in their embodied and disembodied liberations--sadeha and videha muktis. NOTE:--These terms called the grades of knowledge may be better understood in their appropriate English expressions, as; I. Desire of improvement. 2. Habit of reasoning. 3. Fixity of attention. 4. Self-dependence--Intuition) 5. Freedom from bias or onesidedness. 6. Abstraction or abstract knowledge. 7. Generalization of all in the universal unity. 8. Liberation is anaesthesis or cessation of action, sensation and thoughts.

*sv.30-30 they who have reached the highest planes of consciousness are indeed great men, they are adorable; even an emperor is like a worthless blade of grass compared to them, for they are liberated here and now.

28 29 30

•

oॐm

•

DAILY READINGS st 20 October, 2018

fm6075 2.oc19-20 bhagIratha'S REPOSE_z21

https://www.dropbox.com/s/sezrty33pjx0qgy/fm6075%202.oc19-20%20bhagIratha%27S%20REPOSE%20.z21.docx?dl=0

fm7170 3.oc20 Friend of the Wise_z35

https://www.dropbox.com/s/wf88ylswpm6wbza/fm7170%203.oc20%20Friend%20of%20the%20Wise%20.z35.docx?dl=0

fm3118 1.oc19-20 SEVEN STEPS TO WISDOM_z30

https://www.dropbox.com/s/4dv1j443cx5sa0j/fm3118%201.oc19-20%20SEVEN%20STEPS%20TO%20WISDOM%20.z30.docx?dl=0

Group Page

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

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi_P5w3QM0Y5kJANUFh-Ia?dl=0

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

Oॐm

+++

sarga 3.118

वसिष्ठ उवाच ।

vasiSTha* uvAca |