fm7050 3.mr31 Dream Beings .z25

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Mar 31, 2018, 9:23:02 PM3/31/18

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fm7050 3.mr31 Dream Beings .z25

https://www.dropbox.com/s/v8gq77p2fchjofb/fm7050%203.mr31%20Dream%20Beings%20.z25.docx?dl=0

oॐm

Dream Beings

vasiShTha said—

x01|o/

इमे ये जीव-संघाता* दृश्यन्ते दश दिग्-गता: ।

ime ye jIva-saMghAtA* dRzyante daza.dig-gatA: |

नर-नाग-सुराग~इन्द्र-गन्धर्व~आदि=अभिधानका: ॥५०।२१।१॥

nara-nAga-surAga~indra-gandharva~Adi=abhidhAnakA: ||50|21|01||

ime ye jIva-saMghAtA:

these gathered Living.jIvas who

dRzyante

are seen.to.be

daza-dig-gatA:

gone to the ten directions +

nara-nAga-surAga~indra-gandharva~Adi+abhidhAnakA:

xy Human-Serpent-surAga~indra-gandharva~Adi+species

#han -> #saMhan ->#saMghAta #saGghAta *sanghata -m.‑ striking together, crushing • closing (of a door &c.) • combat • condensation, thickening (into materiality, cf. #ghana of a cloud or a concept) • compactness, hardening • close union or combination, cluster; a company of fellow-travellers • (in gram.) a compound as a compact whole (opp. to its single parts); a vowel with its consonant (opp. to <varNa>, "a letter").

#abhidhAnaka

~vlm.1.VASISHTHA added:--

These bodies of living beings, that are seen to fill the ten sides of this world;

and consisting of the different tribes of men, Nágas, Suras, Gandharvas,

mountaineers and others.

x02|o/

ते स्वप्न-जागरा: केचित् केचित् संकल्प-जागरा: ।

te svapna-jAgarA: kecit kecit saMkalpa-jAgarA: |

केचित् केवल-जाग्रत्स्थाश्_चिराज्_जाग्रत्-स्थिता: परे ॥२॥

kecit kevala-jAgratsthA:_cirAt_jAgrat-sthitA: pare ||02||

te svapna-jAgarA: kecit

of them, some of them are in the Dream-Waking State kecit saMkalpa-jAgarA: some conceptually Waking

kecit kevala-jAgrat.sthA: some settled in the Fulness-Waking

cirAt_jAgrat-sthitA: pare

Others have been long seated in Waking.

~vlm.2. Of these some are sleeping wakers (waking sleepers), and others are waking in their imaginations only, and hence called imaginative wakers; some are only wakeful, while there be others who have been waking all along.

~vwv.571-2/2-3. Individual souls are considered to be of seven kinds: those whose dreams are others' waking experiences, those whose world of fancy is a waking world for others, those who are waking alone, those who are waking since a long time,....

~sv.1-2-3 VASISTHA continued: All these diverse beings seen in the ten directions belong to one or the other of the following categories: some are in the dream-wakeful state; others are in a notional-wakeful state; some are in a pure wakeful state; others are in a long wakeful state;...

x03|o/

घन.जाग्रत्-स्थिताश्_च_अन्ये जाग्रत्-स्वप्नास्_तथा_इतरे ।

ghana.jAgrat-sthitA:_ca_anye jAgrat-svapnA:_tathA_itare |

क्षीण-जागरका: केचिज्_जीवा: सप्त.विधा: स्मृता: ॥३॥

kSINa-jAgarakA: kecit_jIvA: sapta.vidhA: smRtA: ||03||

ghana.jAgrat-sthitA:_ca_anye

jAgrat-svapnA:_tathA_itare

kSINa-jAgarakA: ke.cit

jIvA: sapta.vidhA: smRtA:

the Living.jIvas are known as of seven sorts

~vlm.3. Many are found to be strictly wakeful, and many also as waking sleepers both by day and night; there be some animals that are slightly wakeful, and these constitute the seven classes of living beings (inhabiting this world).

rAma said—

x04|o/ Sv

एतेषाम्, भगवन्, भेdo बोधाय मम कथ्यताम् ।

eteSAm, bhagavan, bheda:_ bodhAya mama kathyatAm |

जीवानाम् सप्त-रूपाणाम् जलानाम् अर्णवेSv_इव ॥४॥

jIvAnAm sapta-rUpANAm jalAnAm arNaveSu_iva ||4||

Lord, what are the distinctions of these jIvas?

explain that to me

—

the seven sorts of jIvas seem as varied as the sevem seas

vasiShTha said—

x05|o/

कस्मिJचित् प्राक्तने कल्पे कस्मिJचिज् जगति क्वचित् ।

केचित् सुप्ता: स्थिता* देहैr जीवा* जीवित-धर्मिण: ॥५॥

kasmin.cit prAktane kalpe kasmiJ.cit jagati kvacit |

kecit suptA: sthitA* dehai:_ jIvA* jIvita-dharmiNa: ||05||

~vlm.5. Vasishtha replied:--There have been some men in some former age and parts of the world, who are known to have been long sleepers with their living bodies. (Such were the seven sleepers of kehef mentioned in Sádi's Gulistan).

~vwv.573-4/5-6. In some former age of the universe, in some world, somewhere, some individual souls having the characteristics of living beings remaining asleep with their bodies, see a dream. Know that this world (of our waking experience) is their dream-world. Those individual souls are indeed described as svapna-jAgarA:. (Those belonging to some other time-space order with worlds of waking experience within their dreams.)

Somewhen in some earlier age, and somewhen in the world, somehow,

there have been jIvas sound asleep but with the qualities of life.

x06|o/

ये स्वप्नम् अभिपश्यन्ति तेषाम् स्वप्नम् इदम् जगत् ।

ye svapnam abhipazyanti teSAm svapnam idam jagat |

विद्धि ते हि खलु_उच्यन्ते जीविका: स्वप्न-जागरा: ॥६॥

viddhi te hi khalu_ucyante jIvikA: svapna-jAgarA: ||06||

ye svapnam abhipazyanti

these.who behold a dream

teSAm svapnam idam jagat

their dream is this world

viddhi te hi khalu ucyante jIvikA: svapna-jAgarA:

these Living.jIva-forms are said to be Awake.in.Dream

~vlm.6. The dream that they see, is the dream of the existence of the world; and those who dream this dream are living men, and denominated as waking sleepers or day dreamers.

~sv. The dreams that they dream are what appears as this universe. They are in what is known as the dream-wakeful state. We are all their dream-objects. On account of the fact that theirs is a very long dream, it appears to be a real and wakeful state to us. And the dreamers continue to be the jivas in all this.

~sv.6 ["O rAma, in a certain previous world cycle, in a certain corner of creation, some beings remained in a state of deed sleep, though alive. The dreams that they dream are what appears as this universe. They are in what is known as the dream-wakeful state. We are all their dream-objects. On account of the fact that theirs is a very long dream, it appears to be a real and wakeful state to us. And the dreamers continue to be jivas in all this. Because of the omnipresence of omniscient consciousness, everything exists everywhere. Therefore, we exist as the dream-objects of the dreams of those original dreamers."Venkatesananda, vasiShTha’s Yoga.]

Of those who apprehend a dream,

whose dream is this world—know that these

jIvika jIva-forms—are called

svapna-jAgara Dream-Wakers.

x07|o/

क्वचिद्_एव प्रसुप्तानाम् य: स्वप्न: स्वयम् उत्थित: ।

kvacit_eva prasuptAnAm ya: svapna: svayam utthita: |

विषय: सो_ऽयम् अस्माकम् तेषाम् स्वप्न-नरा* वयम् ॥७॥

viSaya: sa:_ayam asmAkam teSAm svapna-narA* vayam ||07||

kvacit_eva prasuptAnAm

ya: svapna: svayam utthita:

viSaya: sa:_ayam asmAkam

teSAm svapna-narA: vayam

~vwv.575/7. That very dream which has arisen spontaneously for those asleep somewhere has become an object of perception to us. We (who are individuals in our own right) are persons of their dream.

~vlm.7. Sometimes a sleeping man, sees a dream rising of itself before him, by reason of some prior action or desire of the same kind arising in the mind; such is the uncalled for appearance of anything or property unto us; and it is therefore that we are denominated as dreaming men. (The story of Lilá related before, will serve as an elucidation of this kind).

x08|o/

तेषाम् चिरतया स्वप्न: स* जाग्रत्त्वम् उपागत: ।

teSAm ciratayA svapna: sa* jAgrattvam upAgata: |

स्वप्न-जागर.का:_ते तु जिवा:_ते तद्-गता: स्थिता: ॥८॥

svapna-jAgarakA:_te tu jivA:_te tad-gatA: sthitA: ||08||

teSAm ciratayA svapna:

of them for a long time dreaming

sa:_ jAgrattvam upAgata:

he having attained the waking condition +

svapna-jAgarakA_te tu

but those Waking-Dreamers

jivA:_te tad-gatA: sthitA:

#svapna-jAgara.ka

~vlm.8. They who come to wake after their prolonged sleep and dream, are called as awakened from their sleep and dream, and to have got rid of them: (such are the enlightened men that have come out of their ignorance).

~vwv.576/8. That dream of theirs has attained the state of waking on account of its long duration. Those individual souls remain intent on (or directed to) that (experience) and they are the svapnA-jAgarA:.

x09|o/

सर्व.ज्ञत्वात् सर्वगस्य सर्वम् सर्वत्र विद्यते ।

sarva.jJatvAt sarvagasya sarvam sarvatra vidyate |

येन स्वप्नवताम् तेषाम् वयम् स्वप्न-नरा: स्थिता: ॥९॥

yena svapnavatAm teSAm vayam svapna-narA: sthitA: ||09||

sarva.jJatvAt

from the condition of All.Knowing

sarva.gasya

of the All.goer

sarvam

all

sarvatra vidyate

is known to be everywhere +

yena

whereby

svapnavatAm teSAm

their dreamlike state

vayam svapna-narA: sthitA:

exists as us dream-Humans

~vlm.9. I say we are also sleepers and dreamers, among those sleeping men; because we do not perceive the omniscient One, who by his omnipresence is present every where, as the All in all.

~sv.9 Because the omnipresent is omniscient consciousness, everything exists everywhere. Therefore, we exist as the dream-objects of the dreams of those original dreamers.

rAma said—

x10|o/

येषू कल्पेषु ते जाता: क्षीयन्ते कल्प-कल्पना: ।

yeSU kalpeSu te jAtA: kSIyante kalpa-kalpanA: |

यदि ताs_तत् कथम् तेषाम् प्रबुद्धानाम् अवस्थिति: ॥१०॥

yadi tA:_tat katham teSAm prabuddhAnAm avasthiti: ||10||

yeSU kalpeSu te jAtA:

in which ages they are born

kSIyante kalpa-kalpanA:

x +

yadi tA:_tat

if those are that

katham teSAm

how for them

prabuddhAnAm avasthiti:

is there abidance of the fully awake

#kalpa-kalpanA

#avasthiti

~sv.10-11 In this dream-world if one rejects delusion, one is liberated; or, in accordance with one's idea of oneself, one considers oneself to be another body. The world-appearance that arises by such a notion is experienced by them.

~vlm.10. Ráma rejoined;--Tell me now where are those awakened and enlightened men now situated, when those kalpa ages wherein they lived and were born, are now past and gone along with their false imagination.

vasiShTha said—

x11|o/

इह स्वप्न-भ्रमान्ते ते मुच्यन्ते वा विनिद्रताम् ।

iha svapna-bhramAnte te mucyante vA vinidratAm |

प्राप्य संकल्पतो देहास्_तथा_एव_अन्यान्_श्रयन्त्य्_अलम् ॥११॥

prApya saMkalpato_ dehAs_tathA_eva_anyAn_zrayanti_alam ||11||

iha svapna-bhramAnte te

they're here within their dream-delusion

mucyante vA vinidratAm

or freed to the state of deep sleep +

prApya saMkalpata: dehA:

having got thru conception a Body

tathA_eva_anyAn_zrayanti_alam

#vinidratA

~vlm.11. Vasishtha replied:--Those who have got rid of their erroneous dreams in this world, and are awakened from their sleep; resort to some other bodies which they meet with, agreeably to the fancies which they form in their imaginations. (Every one having a peculiar fancy of himself for anything, assumes that form in his next birth).

x12|o/

तथा_एव_अन्यम् प्रपश्यन्ति जगत्-कल्पम् च कल्पितम् ।

tathA_eva_anyam prapazyanti jagat-kalpam ca kalpitam |

कल्पना-भास-नभसो न.हि संकटता भवेत् ॥१२॥

kalpanÂbhAsa-nabhaso_ na.hi saMkaTatA bhavet ||12||

tathA_eva_anyam prapazyanti

only thus do they behold another

jagat-kalpam ca kalpitam

and an age of the world is defined +

kalpanA-bhAsa-nabhasa:

of an imagined projection in the sky

na.hi saMkaTatA bhavet

#kalpanA

bhAsa

nabhasa

~vlm.12. Thus they meet with other forms in other ages of the world, according to their own peculiar fancies; because there is no end of the concatenation and fumes of fancy, in the empty air of the mind.

~sv. In a certain previous world-cycle at some place, some beings lived in the wakeful state entertaining different notions which gave rise to diverse creatures. These are in the notional-wakeful state.

x13|o/

संकल्पन-आत्मक-जगj-जीर्ण-उदुम्बर-कीटका: ।

saMkalpana-Atmaka-jagat-jIrNa-udumbara-kITakA: |

स्वप्न-जागरका: प्रोक्ता: शृणु संकल्प-जागरान् ॥१३॥

svapna-jAgarakA: proktA: zRNu saMkalpa-jAgarAn ||13||

saMkalpana-Atmaka-jagat-jIrNa-udumbara-kITakA:

xy conceptive-Atmic-world-jIrNa-udumbara-kITakas +

svapna-jAgarakA: proktA:

called Dream-Wakers

zRNu

saMkalpa-jAgarAn

Comceptual.Wakers

~vlm.13. Now know them that are said to be awakened from their sleep, to be those who have got out of this imaginary world; as the inborn insects, come out of an old and rotten fig tree.

x14|o/

कस्मिञ्.चित्_प्राक्तने कल्पे कस्मिञ्.चिज्_जगति क्वचित् ।

kasmin.cit_prAktane kalpe kasmin.cit_jagati kvacit |

अ.निद्रा-लव* एव_अन्त: संकल्प~एक-परा: स्थिता: ॥१४॥

a.nidrA-lava* eva_anta: saMkalpa-eka-parA: sthitA: ||14||

kasmin.cit_prAktane kalpe

somewhen in a priot age

kasmin.cit_jagati kvacit

somewhere in some world +

a.nidrA-lave eva_anta:

saMkalpa-eka-parA: sthitA:

~vlm.14. Hear now of those that are said to be waking in their fancies and desires, and they are those who are born in some former age, and in some part of the world; and were entirely restless and sleepless in their minds owing to some fanciful desire springing in them, and to which they were wholly devoted: (so are they that live upon hope).

~vwv.577-8-9/14-15-16. In some former age of the universe, in some world, somewhere (i.e. in some other time-space order), some individual souls, not exatly sleeping (but) remaining absorbed within in a fancy (or imagination) alone, or rolling down from the contemplative state following the influence of mental fancies, have obtained firmness in (such) fancies with their first experiences lost. Such fancy alone assumes the nature of waking, on account of its long duration, for those whose (mental) actions have vanished there in part. They indeed are samkalpa-jAgarA:, (those with their world of fancy being the waking experience of others).

*AB. anidrAlavas tyakta-nidrA … ||

#15|o/

ध्यानत्_विलुठिता वा_अथ मनोराज्य-वश~अनुगा: ।

dhyAnat_viluThitA vA_atha manorAjya-vaza~anugA: |

संकल्प-दार्ढ्यम् आपन्ना* गलित~अग्र~अनुभूतय: ॥१५॥

saMkalpa-dArDhyam ApannA* galita~agra~anubhUtaya: ||15||

dhyAnat_viluThitA: vA_atha

manorAjya-vaza~anugA:

x +

saMkalpa-dArDhyam

ApannA:

galita~agra~anubhUtaya:

pleasure-force.led

~vlm.15. Or also who are lost viluThita from their meditation, and are subjected in the realm of their greedy minds; who are strongly bound to their desires, by losing or the sacrifice of all their former virtues.

~sv. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

x16|o/

संकल्प* एव जाग्रत्त्वम् तेषाम् चिरतया_अंशत: ।

saMkalpa* eva jAgrattvam teSAm ciratayA_aMzata: |

तत्र_अस्तमित-चेष्टानाम् ते हि संकल्प-जागरा: ॥१६॥

tatra_astamita-ceSTAnAm te hi saMkalpa-jAgarA: ||16||

saMkalpa: eva

only a samkalpa Concept

jAgrattvam teSAm

is their wakefulness

ciratayA aMzata:

x +

tatra astamita-ceSTAnAm

there of those forsaking-endeavors they have set, like the sun =

te hi saMkalpa-jAgarA:

those ones are the conceptual Waking

~vwv. Such fancy alone assumes the nature of waking, on account of its long duration, for those whose (mental) actions have vanished there in part. They indeed are samkalpa-jAgarA:, (those with their world of fancy being the waking experience of others).

~vlm.16. So also are they whose desires have been partly awake from before, and have gradually engrossed all the other better endeavours of their possessors, are likewise said to be wakeful to their desires.

~sv. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

x17|o/

संकल्प-उपशमे भूयस्_तम् अन्यम् वा श्रयन्ति ते ।

saMkalpa-upazame bhUya:_tam anyam vA zrayanti te |

देहे तेषाम् वयम् इमे संकल्प-पुरुषा: स्थिता: ॥१७॥

dehe teSAm vayam ime saMkalpa-puruSA: sthitA: ||17||

saMkalpa-upazame

when samkalpa Conceptions subside

bhUyas

tam anyam vA

or that other

zrayanti te

x +

dehe teSAm vayam ime

saMkalpa-puruSA: sthitA:

~vlm.17. They who after cessation of their former desires, resort to some fresh wishes again; are not only greedy people themselves, but think ourselves also to be of the same sort.

~vwv.580/17. On the cessation of the fancy, they attain to that or another experience) again. In their body, we here remain as persons of fancy.

~sv. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

*AB. tam prAktanam vyavahAramanyam tad-vilakSaNam vA |

x18|o/

संकल्प-जागरा: प्रोक्ता* एते संकल्प-शायिन: ।

saMkalpa-jAgarA: proktA* ete saMkalpa-zAyina: |

जीवा* जीवित.गा* लोका: शृणु केवल-जागरान् ॥१८॥

jIvA* jIvita.gA* lokA: zRNu kevala-jAgarAn ||18||

saMkalpa-jAgarA: proktA:

called conceptual-wakers

ete saMkalpa-zAyina:

they are embedded conception +

jIvA: jIvita.gA: lokA:

living people passing thru life

zRNu

kevala-jAgarAn

~vlm.18. I have told you already regarding the vigils of their desires, and now know them to be dormant over their desires, who bear their lives as they are life beings, and dead to their wishes like ourselves. But hear further of them that are ever awake.

~sv. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

x19|o/

प्राथम्येन_अवतीर्णाs_ते ब्रह्मण: बृंहित-आत्मन: ।

prAthamyena_avatIrNA:_te brahmaNa: bRMhita-Atmana: |

प्रोक्ता: केवल-जागर्या: प्राग्-उत्पtty-aविकासिन: ॥१९॥

proktA: kevala-jAgaryA: prAk-utpatti-a.vikAsina: ||19||

prAthamyena

for the first time

avatIrNA:

crossed.over

te brahmaNa: bRMhita-Atmana:

x +

proktA:

kevala-jAgaryA: x

prAg-utpatty-a.vikAsina:

#utpatti-avikAsina

utpattya-vikAsina

~vwv.581/19. Those individual souls who have descended for the first time from Brahman (or the Ultimate Reality) whose nature has frown (or evolved with the creative urge), are declared askevala-jAgarA:, waking alone (or possessed of absolute wakefulness). They are unmanifest in previous births.

~vlm.19. The first patriarchs that were produced from the self-evolving

Brahma, are said to have been ever wakeful, as they had been immerged in profound sleep before their production.

~sv.19 They who arose in the beginning in the expanded consciousness of Brahma, when there was neither sleep nor dream, are known as those who exist in the pure wakeful state.

x20|o/

भूयो जन्म~अन्तर-गतास्_त* एव चिर-जागरा: ।

bhUya:_ janma~antara-gatA:_te* eva cira-jAgarA: |

कथ्यन्ते प्रौढिम् आयाता: कार्य-कारण=चारिण: ॥२०॥

kathyante prauDhim AyAtA: kArya-kAraNa=cAriNa: ||20||

again

having come to another birth

they indeed are long-waking

so they are said to be

ripened in the process of cause & effect

~vwv.582/20. Those very persons, attaining to another life again are described as cira-jAgarA: (those waking since a long time), having arrived at maturity and proceeding on the course of cause and effect.

~sv.20 They themselves, when they continue to exist in subsequent embodiments, are in the long or continued wakeful state.

x21|o/

त* एव दुष्कृत-आवेशाज्_जड-स्वस्थावरताम् गता: ।

te* eva duSkRta-AvezAt_jaDa-sva.sthAvaratAm gatA: |

घन-जग्रत्तया प्रोक्ता जाग्रत्सु घनताम् गता: ॥२१॥

ghana-jagrattayA proktA jAgratsu ghanatAm gatA: ||21||

but they

because.of their bad works

become fixated on

a self that is called the Dense Waking State

—

a waking in dumb Density

~vwv.583/21. Those very persons, reduced to a dull and inert state on account of the influence of bad actions, are spoken of as densely waking (ghana-jAgarA:). They have fallen into denseness in (their) wakings.

~sv.21 When they are in a dense state of consciousness which is unconsciousness they are said to be in a gross wakeful state.

x22|o/

ये तु शास्त्र.अर्थ-सत्.सङ्ग-बोधिता* बोधम् आगता: ।

ye tu zAstra.artha-sat.saGga-bodhitA* bodham AgatA: |

पश्यन्ति स्वप्नवत्_जाग्रत्_जाग्रत्-स्वप्ना* भवन्ति ते ॥२२॥

pazyanti svapnavat_jAgrat_jAgrat-svapnA* bhavanti te ||22||

as.for those who have been awakened

by means of the shAstras and good company

having come to Realization, they see waking like a dream

they become Waking Dreamers

~sv.22 After listening to the scriptural expositions, they who look upon the wakeful state as dream are in the state of wakeful-dream.

~vlm.22. Those who are enlightened by the light of the sástras, and the company of wise men; look upon the world as a dream in their waking state, and are therefore called as waking dreamers by day.

~vwv.584/22. But, those who have arrived at wisdom (or enlightenment), having been instructed by scriptural precepts and association with the wise, and look upon the waking state like a dream, are the waking dreamers (jAgrat-svapnA:).

x23|o/

ये तु सम्प्राप्त-सम्बोधा* विश्रान्ता: परमे पदे ।

ye tu samprApta-sambodhA* vizrAntA: parame pade |

क्षीण-जाग्रत्-प्रभृतयs_ते तुर्याम् भूमिकाम् गता: ॥२३॥

kSINa-jAgrat-prabhRtaya:_te turyAm bhUmikAm gatA: ||23||

ye tu samprApta-saMbodhA:

those who have fully realized

vizrAntA:

reposed

parame pade

in the supreme state

kSINa.jAgrat-prabhRtaya:

faded-waking-beginning.with

te turyAm bhUmikAm gatA:

they have got.to the Fourth Stage/Level.

~vwv.585/23. And those who have attained perfect enlightenment and are reposed in the Supreme Position (of Absolute Consciousness) with their waking and other states of existence waned, have gone to the fourth step (or state of experience), (i.e., beyond waking, dream and sleep).

~vlm.023. Those enlightened men, who have found their rest in the divine state; and are neither wholly awake nor asleep, are said to have arrived at the fourth stage of their yoga.

~sv. When they are fully awakened and when they rest in the supreme state, their perception of the world in the waking state decreases in gross-ness and they who are in such a decreasing wakeful state reach the turiya or the fourth state of consciousness.

x24|o/

इति सप्त.विdho 'भेdo जीवानाम् कथितs_तव ।

iti sapta.vidha:_ bheda:_ jIvAnAm kathita:_tava |

समुद्राणाम् इव मया बुद्ध्वा श्रेय: पro भव ॥२४॥

samudrANAm iva mayA buddhvA zreya: para:_ bhava ||24||

iti sapta.vidha: bheda: jIvAnAm kathita:_tava

so have been described for you the seven distinct types of the Living.jIvas +

samudrANAm iva

like the (Seven) Seas

mayA buddhvA

having been awakened by me

zreya: para: bhava

be perfect in the very best

~vlm.24. Thus have I related to you the difference, of the seven kinds of beings, as that of the waters of the seven seas from one another. Now be of that kind which you think to be the best.

x25|o/

भ्रान्तिम् परित्यज जगद्-गणन-आत्मिकाम् त्वम्

bhrAntim parityaja jagat-gaNana-AtmikAm tvam

बोध~एक-रूप-घनतामलम् आगत:_असि ।

bodha-eka-rUpa-ghanatAmalam Agata:_asi |

शून्यत्व-वर्जितम् अ.शून्यतया च मुक्तम्

zUnyatva-varjitam a.zUnyatayA ca muktam

तेन द्वया_ऐक्यक-विमुक्त-वपुस्त्वम् आद्यम् ॥२५॥

tena dvayA_aikyaka-vimukta-vapustvam Adyam ||25||

bhrAntim parityaja

having abandoned delusion

jagat-gaNana-AtmikAm

to m ‑f.‑ world-gaNana-Atmika

tvam

you

bodha-eka-rUpa-ghanatAmalam

to m bodha-one-form-ghanatAmala

Agata:_asi

are gone +

zUnyatva-varjitam

without a condition of emptiness

a.zUnyatayA ca muktam

and free thru a state of emptiness

tena dvaya.aikyaka-vimukta-vapustvam

Adyam

~sv.25 These are the seven states in which diverse beings exist. In fact, even as the seven oceans are but one mass of water, all these are but one ocean of consciousness.

~vlm.25. After all, O Ráma, give up your error of reckoning the worlds as real entities of themselves; and as you have come to your firm belief in one absolute unity, get rid of the duality of vacuity and solidity, and be one with that primeval body, which is free from monism and dualism.

oॐm

ÂUUMmmmm....

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

DAILY READINGS sn 01 April

fm5042 2.ap01 dis/embodied FREEDOM .z25

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fm7051 3.ap01-02 Creation & Causality .z49

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fm3004 1.ap01-04 About this Book of utpatti Origin .z80

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ७.५०

वसिष्ठ उवाच ।

इमे ये जीव-संघाता* दृश्यन्ते दश दिग्-गताः ।

नर-नाग-सुराग~इन्द्र-गन्धर्व~आदि=अभिधानकाः ॥५०।२१।१॥

ते स्वप्न-जागराः केचित् केचित् संकल्प-जागराः ।

केचित् केवल-जाग्रत्स्थाश्_चिराज्_जाग्रत्-स्थिताः परे ॥२॥

घन.जाग्रत्-स्थिताश्_च_अन्ये जाग्रत्-स्वप्नास्_तथा_इतरे ।

क्षीण-जागरकाः केचिज्_जीवाः सप्त.विधाः स्मृताः ॥३॥

एतेषाम्, भगवन्, भेदो बोधाय मम कथ्यताम् ।

जीवानाम् सप्त-रूपाणाम् जलानाम् अर्णवेष्व्_इव ॥४॥

कस्मिञ्चित् प्राक्तने कल्पे कस्मिञ्चिज् जगति क्वचित् ।

केचित् सुप्ताः स्थिता* देहैर् जीवा* जीवित-धर्मिणः ॥५॥

ये स्वप्नम् अभिपश्यन्ति तेषाम् स्वप्नम् इदम् जगत् ।

विद्धि ते हि खलु_उच्यन्ते जीविकाः स्वप्न-जागराः ॥६॥

क्वचिद्_एव प्रसुप्तानाम् यः स्वप्नः स्वयम् उत्थितः ।

विषयः सो_ऽयम् अस्माकम् तेषाम् स्वप्न-नरा* वयम् ॥७॥

तेषाम् चिरतया स्वप्नः स* जाग्रत्त्वम् उपागतः ।

स्वप्न-जागर.काः_ते तु जिवाः_ते तद्-गताः स्थिताः ॥८॥

सर्व.ज्ञत्वात् सर्वगस्य सर्वम् सर्वत्र विद्यते ।

येन स्वप्नवताम् तेषाम् वयम् स्वप्न-नराः स्थिताः ॥९॥

येषू कल्पेषु ते जाताः क्षीयन्ते कल्प-कल्पनाः ।

यदि तास्_तत् कथम् तेषाम् प्रबुद्धानाम् अवस्थितिः ॥१०॥

इह स्वप्न-भ्रमान्ते ते मुच्यन्ते वा विनिद्रताम् ।

प्राप्य संकल्पतो देहास्_तथा_एव_अन्यान्_श्रयन्त्य्_अलम् ॥११॥

तथा_एव_अन्यम् प्रपश्यन्ति जगत्-कल्पम् च कल्पितम् ।

कल्पना-भास-नभसो न.हि संकटता भवेत् ॥१२॥

संकल्पन-आत्मक-जगज्-जीर्ण-उदुम्बर-कीटकाः ।

स्वप्न-जागरकाः प्रोक्ताः शृणु संकल्प-जागरान् ॥१३॥

कस्मिञ्.चित्_प्राक्तने कल्पे कस्मिञ्.चिज्_जगति क्वचित् ।

अ.निद्रा-लव* एव_अन्तः संकल्प~एक-पराः स्थिताः ॥१४॥

ध्यानत्_विलुठिता वा_अथ मनोराज्य-वश~अनुगाः ।

संकल्प-दार्ढ्यम् आपन्ना* गलित~अग्र~अनुभूतयः ॥१५॥

संकल्प* एव जाग्रत्त्वम् तेषाम् चिरतया_अंशतः ।

तत्र_अस्तमित-चेष्टानाम् ते हि संकल्प-जागराः ॥१६॥

संकल्प-उपशमे भूयस्_तम् अन्यम् वा श्रयन्ति ते ।

देहे तेषाम् वयम् इमे संकल्प-पुरुषाः स्थिताः ॥१७॥

संकल्प-जागराः प्रोक्ता* एते संकल्प-शायिनः ।

जीवा* जीवित.गा* लोकाः शृणु केवल-जागरान् ॥१८॥

प्राथम्येन_अवतीर्णास्_ते ब्रह्मणः बृंहित-आत्मनः ।

प्रोक्ताः केवल-जागर्याः प्राग्-उत्पत्त्य्~अविकासिनः ॥१९॥

भूयो जन्म~अन्तर-गतास्_त* एव चिर-जागराः ।

कथ्यन्ते प्रौढिम् आयाताः कार्य-कारण=चारिणः ॥२०॥

त* एव दुष्कृत-आवेशाज्_जड-स्वस्थावरताम् गताः ।

घन-जग्रत्तया प्रोक्ता जाग्रत्सु घनताम् गताः ॥२१॥

ये तु शास्त्र.अर्थ-सत्.सङ्ग-बोधिता* बोधम् आगताः ।

पश्यन्ति स्वप्नवत्_जाग्रत्_जाग्रत्-स्वप्ना* भवन्ति ते ॥२२॥

ये तु सम्प्राप्त-सम्बोधा* विश्रान्ताः परमे पदे ।

क्षीण-जाग्रत्-प्रभृतयस्_ते तुर्याम् भूमिकाम् गताः ॥२३॥

इति सप्त.विधो ऽभेदो जीवानाम् कथितस्_तव ।

समुद्राणाम् इव मया बुद्ध्वा श्रेयः परो भव ॥२४॥

भ्रान्तिम् परित्यज जगद्-गणन-आत्मिकाम् त्वम्

बोध~एक-रूप-घनतामलम् आगतः_असि ।

शून्यत्व-वर्जितम् अ.शून्यतया च मुक्तम्

तेन द्वया_ऐक्यक-विमुक्त-वपुस्त्वम् आद्यम् ॥२५॥

॥

fm7050 3.mr31 Dream Beings .z25.docx

Jiva Das

unread,

Mar 31, 2021, 6:25:51 PM3/31/21

to yoga vasishtha

FM7050 DREAM BEINGS 3.mr31 .z25

https://www.dropbox.com/s/v8gq77p2fchjofb/fm7050%203.mr31%20Dream%20Beings%20.z25.docx?dl=0

FM.7.25-FM.7.49

https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25-fm.7.49.docx?dl=0

FM.7.50 DREAM BEINGS

DN7.Nirvâna 2

https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0

सर्ग ७.२५

sarga 7.25

oॐm

FM.7.50

DREAM BEINGS

VASISHTHA THE PLENTIFUL said—

इमे ये जीव.संघाता दृश्यन्ते दश दिग्.गताः ।

ime ye jIva.saMghAtA* dRzyante daza.dig.gatA: |

नर.नाग.सुराग.इन्द्र.गन्धर्व.आदि=अभिधानकाः ॥५०।२१।१॥

nara.nAga.surAga.indra.gandharva.Adi=abhidhAnakA: ||7|50|1||

ime ye jIva.saMghAtA: these gathered Living.jIvas who

dRzyante are seen.to.be

daza.dig.gatA: gone to the ten directions +

nara.nAga.sura.aga*indra.gandharva*Adi+abhidhAnakA:

xy Human.Serpent.sura.Brightling.aga.elephant.lord/bullindra.Gandharva.Adi+species.

##han . #saMhan . *saMghAta: . striking together, crushing • closing (of a door &c.) • combat • condensation, thickening (into materiality, cf. *ghana of a cloud or a concept) • compactness, hardening • close union or combination, cluster; a company of fellow.travellers • (in gram.) a compound as a compact whole (opp. to its single parts); a vowel with its consonant (opp. to <varNa>, "a letter") +

#dhA . #abhidhA . #abhidhAnakam . sound/noise ++

*VLMitra.1.VASISHTHA added:.These bodies of living beings, that are seen to fill the ten sides of this world; and consisting of the different tribes of men, Naagas, Suras, Gandharvas, mountaineers and others.

ते स्वप्न.जागराः केचित् केचित् संकल्प.जागराः ।

te svapna.jAgarA: kecit kecit saMkalpa.jAgarA: |

केचित् केवल.जाग्रत्स्थाश् चिराज् जाग्रत्.स्थिताः परे ॥५०।२१।२॥

kecit kevala.jAgratsthA:_cirAt_jAgrat.sthitA: pare ||7|50|2||

te svapna.jAgarA: kecit

of them, some of them are in the Dream.Waking State kecit saMkalpa.jAgarA: some conceptually Waking

kecit kevala.jAgrat.sthA: some settled in the Fulness.Waking

cirAt_jAgrat.sthitA: pare

Others have been long seated in Waking.

*VLMitra.2. Of these some are sleeping wakers (waking sleepers), and others are waking in their imaginations only, and hence called imaginative wakers; some are only wakeful, while there be others who have been waking all along.

*vwv.571.2/2.3. Individual souls are considered to be of seven kinds: those whose dreams are others' waking experiences, those whose world of fancy is a waking world for others, those who are waking alone, those who are waking since a long time,....

*Venk.1.2.3 VASISTHA continued: All these diverse beings seen in the ten directions belong to one or the other of the following categories: some are in the dream.wakeful state; others are in a notional.wakeful state; some are in a pure wakeful state; others are in a long wakeful state;...

घन.जाग्रत्.स्थिताश् च अन्ये जाग्रत्.स्वप्नास् तथा.इतरे ।

ghana.jAgrat.sthitA:_ca_anye jAgrat*SVenkapnA:_tathA_itare |

क्षीण.जागरकाः केचिज् जीवाः सप्त.विधाः स्मृताः ॥५०।२१।३॥

kSINa.jAgarakA: kecit_jIvA: sapta.vidhA: smRtA: ||7|50|3||

ghana.jAgrat.sthitA:_ca_anye

jAgrat*SVenkapnA:_tathA_itare

kSINa.jAgarakA: ke.cit

jIvA: sapta.vidhA: smRtA:

the Living.jIvas are known as of seven sorts

*VLMitra.3. Many are found to be strictly wakeful, and many also as waking sleepers both by day and night; there be some animals that are slightly wakeful, and these constitute the seven classes of living beings (inhabiting this world).

Raama said.

एतेषां भगवन् भेदो बोधाय मम कथ्यताम् ।

eteSAm, bhagavan, bheda:_bodhAya mama kathyatAm |

जीवानां सप्त.रूपाणां जलानाम् अर्णवेष्व् इव ॥५०।२१।४॥

jIvAnAm sapta.rUpANAm jalAnAm arNaveSu_iva ||7|50|4||

eteSAm, bhagavan, bheda:

bodhAya mama kathyatAm |

jIvAnAm sapta.rUpANAm

jalAnAm arNaveSu_iva .

Lord, what are the distinctions of these jIvas?

explain that to me

the seven sorts of jIvas seem as varied as the seven seas

VASISHTHA said

कस्मिंश्चित् प्राक्तने कल्पे कस्मिंश्चिज् जगति क्वचित् ।

kasmin.cit prAktane kalpe kasmiJ.cit jagati kvacit |

केचित् सुप्ताः स्थिता देहैर् जीवा जीवित.धर्मिणः ॥५०।२१।५॥

kecit suptA: sthitA* dehai:_jIvA* jIvita.dharmiNa: ||7|50|5||

*VLMitra.5. Vasishtha replied:..There have been some men in some former age and parts of the world, who are known to have been long sleepers with their living bodies. (Such were the seven sleepers of kehef mentioned in Saadi's Gulistan).

*vwv.573.4/5.6. In some former age of the universe, in some world, somewhere, some individual souls having the characteristics of living beings remaining asleep with their bodies, see a dream. Know that this world (of our waking experience) is their dream.world. Those individual souls are indeed described as svapna.jAgarA:. (Those belonging to some other time.space order with worlds of waking experience within their dreams.)

Somewhen in some earlier age, and somewhen in the world, somehow,

there have been jIvas sound asleep but with the qualities of life.

ये स्वप्नम् अभिपश्यन्ति तेषां स्वप्नम् इदं जगत् ।

ye svapnam abhipazyanti teSAm svapnam idam jagat |

विद्धि ते हि खलु_उच्यन्ते जीविकाः स्वप्न.जागराः ॥५०।२१।६॥

viddhi te hi khalu_ucyante jIvikA: svapna.jAgarA: ||7|50|6||

ye svapnam abhipazyanti . these.who behold a dream

teSAm svapnam idam jagat . their dream is this world

viddhi te hi khalu ucyante jIvikA: svapna.jAgarA: . these Living.jIva.forms are said to be Awake.in.Dream

*VLMitra.6. The dream that they see, is the dream of the existence of the world; and those who dream this dream are living men, and denominated as waking sleepers or day dreamers.

*Venk. The dreams that they dream are what appears as this universe. They are in what is known as the dream.wakeful state. We are all their dream.objects. On account of the fact that theirs is a very long dream, it appears to be a real and wakeful state to us. And the dreamers continue to be the jivas in all this.

*Venk.6 ["O rAma, in a certain previous world cycle, in a certain corner of creation, some beings remained in a state of deed sleep, though alive. The dreams that they dream are what appears as this universe. They are in what is known as the dream.wakeful state. We are all their dream.objects. On account of the fact that theirs is a very long dream, it appears to be a real and wakeful state to us. And the dreamers continue to be jivas in all this. Because of the omnipresence of omniscient consciousness, everything exists everywhere. Therefore, we exist as the dream.objects of the dreams of those original dreamers."Venkatesananda, vasiShTha’s Yoga.]

Of those who apprehend a dream,

whose dream is this world.know that these

jIvika jIva.forms.are called

svapna.jAgara Dream.Wakers.

क्वचिद् एव प्रसुप्तानां यः स्वप्नः स्वयम् उत्थितः ।

kvacit_eva prasuptAnAm ya: svapna: svayam utthita: |

विषयः सो ऽयम् अस्माकं तेषां स्वप्न.नरा वयम् ॥५०।२१।७॥

viSaya: sa:_ayam asmAkam teSAm svapna.narA* vayam ||7|50|7||

kvacit.where/whenever . eva.even/only . of/for those .

prasupta.fast.asleep/latent.AnAm .

ya: svapna: svayam utthita:

viSaya: sa:_ayam asmAkam

teSAm svapna.narA: vayam

*vwv.575/7. That very dream which has arisen spontaneously for those asleep somewhere has become an object of perception to us. We (who are individuals in our own right) are persons of their dream.

*VLMitra.7. Sometimes a sleeping man, sees a dream rising of itself before him, by reason of some prior action or desire of the same kind arising in the mind; such is the uncalled for appearance of anything or property unto us; and it is therefore that we are denominated as dreaming men. (The story of Lilaa related before, will serve as an elucidation of this kind).

तेषां चिरतया स्वप्नः स जाग्रत्त्वम् उपागतः ।

teSAm ciratayA svapna: sa* jAgrattvam upAgata: |

स्वप्न.जागरकास् ते तु जिवास् ते तद्.गताः स्थिताः ॥५०।२१।८॥

svapna.jAgarakA:_te tu jivA:_te tad.gatA: sthitA: ||7|50|8||

teSAm ciratayA svapna:

of them for a long time dreaming

sa:_jAgrattvam upAgata:

he having attained the waking condition +

svapna.jAgarakA_te tu

but those Waking.Dreamers

jivA:_te tad.gatA: sthitA:

#svapna.jAgara.ka

*VLMitra.8. They who come to wake after their prolonged sleep and dream, are called as awakened from their sleep and dream, and to have got rid of them: (such are the enlightened men that have come out of their ignorance).

*vwv.576/8. That dream of theirs has attained the state of waking on account of its long duration. Those individual souls remain intent on (or directed to) that (experience) and they are the svapnA.jAgarA:.

सर्व.ज्ञत्वात् सर्वगस्य सर्वं सर्वत्र विद्यते ।

sarva.jJatvAt sarvagasya sarvam sarvatra vidyate |

येन स्वप्नवतां तेषां वयं स्वप्न.नराः स्थिताः ॥५०।२१।९॥

yena svapnavatAm teSAm vayam svapna.narA: sthitA: ||7|50|9||

sarva.jJatvAt . from the condition of All.Knowing

sarva.gasya . of the All.goer

sarvam . all

sarvatra vidyate . is known to be everywhere +

yena . whereby

svapnavatAm teSAm . their dreamlike state

vayam svapna.narA: sthitA: . exists as us dream.Humans

*VLMitra.9. I say we are also sleepers and dreamers, among those sleeping men; because we do not perceive the omniscient One, who by his omnipresence is present every where, as the All in all.

*Venk.9 Because the omnipresent is omniscient consciousness, everything exists everywhere. Therefore, we exist as the dream.objects of the dreams of those original dreamers.

Raama said.

येषू कल्पेषु ते जाताः क्षीयन्ते कल्प.कल्पनाः ।

yeSU kalpeSu te jAtA: kSIyante kalpa.kalpanA: |

यदि तास् तत् कथं तेषां प्रबुद्धानाम् अवस्थितिः ॥५०।२१।१०॥

yadi tA:_tat katham teSAm prabuddhAnAm avasthiti: ||7|50|10||

yeSU kalpeSu te jAtA: . in which ages they are born

kSIyante kalpa.kalpanA: +

yadi tA:_tat . if those are that

katham teSAm . how for them

prabuddhAnAm avasthiti: . is there abidance of the fully awake?

#kalpa.kalpanA

#avasthiti

*Venk.10.11 In this dream.world if one rejects delusion, one is liberated; or, in accordance with one's idea of oneself, one considers oneself to be another body. The world.appearance that arises by such a notion is experienced by them.

*VLMitra.10. Raama rejoined;..Tell me now where are those awakened and enlightened men now situated, when those kalpa ages wherein they lived and were born, are now past and gone along with their false imagination.

VASISHTHA said.

इह स्वप्न.भ्रमान्ते ते मुच्यन्ते वा विनिद्रताम् ।

iha svapna.bhramAnte te mucyante vA vinidratAm |

प्राप्य संकल्पतो देहास् तथा.एव अन्यान् श्रयन्त्य् अलम् ॥५०।२१।११॥

prApya saMkalpato_dehA:_tathA_eva_anyAn_zrayanti_alam ||7|50|11||

iha svapna.bhramAnte te . they're here within their dream.delusion

mucyante vA vinidratAm . or freed to the state of deep sleep +

prApya saMkalpata: dehA: . having got thru conception a Body

tathA_eva_anyAn_zrayanti_alam

#vinidratA

*VLMitra.11. Vasishtha replied:..Those who have got rid of their erroneous dreams in this world, and are awakened from their sleep; resort to some other bodies which they meet with, agreeably to the fancies which they form in their imaginations. (Every one having a peculiar fancy of himself for anything, assumes that form in his next birth).

तथा.एव अन्यं प्रपश्यन्ति जगत्.कल्पं च कल्पितम् ।

tathA_eva_anyam prapazyanti jagat.kalpam ca kalpitam |

कल्पनाभास.नभसो न.हि संकटता भवेत् ॥५०।२१।१२॥

kalpanAAbhAsa.nabhaso_na.hi saMkaTatA bhavet ||7|50|12||

tathA_eva_anyam prapazyanti . only thus do they behold another

jagat.kalpam ca kalpitam . and an age of the world is defined +

kalpanA.bhAsa.nabhasa: . of an imagined projection in the sky

na.hi saMkaTatA bhavet

#kalpanA

bhAsa

nabhasa

*VLMitra.12. Thus they meet with other forms in other ages of the world, according to their own peculiar fancies; because there is no end of the concatenation and fumes of fancy, in the empty air of the mind.

*Venk. In a certain previous world.cycle at some place, some beings lived in the wakeful state entertaining different notions which gave rise to diverse creatures. These are in the notional.wakeful state.

संकल्पन.आत्मक.जगज्.जीर्ण.उदुम्बर.कीटकाः ।

saMkalpana.Atmaka.jagat.jIrNa.udumbara.kITakA: |

स्वप्न.जागरकाः प्रोक्ताः शृणु संकल्प.जागरान् ॥५०।२१।१३॥

svapna.jAgarakA: proktA: zRNu saMkalpa.jAgarAn ||7|50|13||

saMkalpana.Atmaka.jagat.jIrNa.udumbara.kITakA:

xy conceptive.Atmic.world.jIrNa.udumbara.kITakas +

svapna.jAgarakA: proktA:

called Dream.Wakers

zRNu

saMkalpa.jAgarAn

Comceptual.Wakers

*VLMitra.13. Now know them that are said to be awakened from their sleep, to be those who have got out of this imaginary world; as the inborn insects, come out of an old and rotten fig tree.

कस्मिंश्चित् प्राक्तने कल्पे कस्मिंश्चिज् जगति क्वचित् ।

kasmin.cit_prAktane kalpe kasmin.cit_jagati kvacit |

अ.निद्रा.लव एव अन्तः संकल्प.एक.पराः स्थिताः ॥५०।२१।१४॥

a.nidrA.lava* eva_anta: saMkalpa.eka.parA: sthitA: ||7|50|14||

kasmin.cit_prAktane kalpe . somewhen in a priot age

kasmin.cit_jagati kvacit . somewhere in some world +

a.nidrA.lave eva_anta:

saMkalpa.eka.parA: sthitA:

*VLMitra.14. Hear now of those that are said to be waking in their fancies and desires, and they are those who are born in some former age, and in some part of the world; and were entirely restless and sleepless in their minds owing to some fanciful desire springing in them, and to which they were wholly devoted: (so are they that live upon hope).

*vwv.577.8.9/14.15.16. In some former age of the universe, in some world, somewhere (i.e. in some other time.space order), some individual souls, not exatly sleeping (but) remaining absorbed within in a fancy (or imagination) alone, or rolling down from the contemplative state following the influence of mental fancies, have obtained firmness in (such) fancies with their first experiences lost. Such fancy alone assumes the nature of waking, on account of its long duration, for those whose (mental) actions have vanished there in part. They indeed are samkalpa.jAgarA:, (those with their world of fancy being the waking experience of others).

.ABComm. anidrAlavas tyakta.nidrA … ||

ध्यानद् विलुठिता वा अथ मनोराज्य.वश.अनुगाः ।

dhyAnat_viluThitA vA_atha manorAjya.vaza*anugA: |

संकल्प.दार्ढ्यम् आपन्ना गलित.अग्र.अनुभूतयः ॥५०।२१।१५॥

saMkalpa.dArDhyam ApannA* galita*agra*anubhUtaya: ||7|50|15||

dhyAnat_viluThitA: vA_atha

manorAjya.vaza*anugA: +

saMkalpa.dArDhyam

ApannA:

galita*agra*anubhUtaya:

pleasure.force.led

*VLMitra.15. Or also who are lost viluThita from their meditation, and are subjected in the realm of their greedy minds; who are strongly bound to their desires, by losing or the sacrifice of all their former virtues.

*Venk. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

संकल्प एव जाग्रत्त्वं तेषां चिरतया अंशतः ।

saMkalpa* eva jAgrattvam teSAm ciratayA_aMzata: |

तत्र अस्तमित.चेष्टानां ते हि संकल्प.जागराः ॥५०।२१।१६॥

tatra_astamita.ceSTAnAm te hi saMkalpa.jAgarA: ||7|50|16||

saMkalpa: eva . only a samkalpa Concept

jAgrattvam teSAm . is their wakefulness

ciratayA aMzata: +

tatra astamita.ceSTAnAm

there of those forsaking.endeavors they have set, like the sun =

te hi saMkalpa.jAgarA:

those ones are the conceptual Waking

*vwv. Such fancy alone assumes the nature of waking, on account of its long duration, for those whose (mental) actions have vanished there in part. They indeed are samkalpa.jAgarA:, (those with their world of fancy being the waking experience of others).

*VLMitra.16. So also are they whose desires have been partly awake from before, and have gradually engrossed all the other better endeavours of their possessors, are likewise said to be wakeful to their desires.

*Venk. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

संकल्प.उपशमे भूयस् तम् अन्यं वा श्रयन्ति ते ।

saMkalpa.upazame bhUya:_tam anyam vA zrayanti te |

देहे तेषां वयम् इमे संकल्प.पुरुषाः स्थिताः ॥५०।२१।१७॥

dehe teSAm vayam ime saMkalpa.puruSA: sthitA: ||7|50|17||

saMkalpa.upazame . when samkalpa Conceptions subside

bhUyas

tam anyam vA . or that other

zrayanti te +

dehe teSAm vayam ime

saMkalpa.puruSA: sthitA:

*VLMitra.17. They who after cessation of their former desires, resort to some fresh wishes again; are not only greedy people themselves, but think ourselves also to be of the same sort.

*vwv.580/17. On the cessation of the fancy, they attain to that or another experience) again. In their body, we here remain as persons of fancy.

*Venk. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

.ABComm. tam prAktanam vyavahAramanyam tad.vilakSaNam vA |

संकल्प.जागराः प्रोक्ता एते संकल्प.शायिनः ।

saMkalpa.jAgarA: proktA* ete saMkalpa.zAyina: |

जीवा जीवित.गा लोकाः शृणु केवल.जागरान् ॥५०।२१।१८॥

jIvA* jIvita.gA* lokA: zRNu kevala.jAgarAn ||7|50|18||

saMkalpa.jAgarA: proktA: . called conceptual.wakers

ete saMkalpa.zAyina: . they are embedded conception +

jIvA: jIvita.gA: lokA: . living people passing thru life

zRNu

kevala.jAgarAn

*VLMitra.18. I have told you already regarding the vigils of their desires, and now know them to be dormant over their desires, who bear their lives as they are life beings, and dead to their wishes like ourselves. But hear further of them that are ever awake.

*Venk. Because of the perseverance of the notions that gave rise to them they are firmly established in it. Even when the notions cease, they continue to exist on account of their own past notions.

प्राथम्येन अवतीर्णास् ते ब्रह्मणो बृंहित.आत्मनः ।

prAthamyena_avatIrNA:_te brahmaNa:_bRMhita.Atmana: |

प्रोक्ताः केवल.जागर्याः प्राग्.उत्पत्त्य्.अविकासिनः ॥५०।२१।१९॥

proktA: kevala.jAgaryA: prAk.utpatti.a.vikAsina: ||7|50|19||

prAthamyena . for the first time

avatIrNA: . crossed.over

te brahmaNa: bRMhita.Atmana: +

proktA:

kevala.jAgaryA:

prAg.utpatty.a.vikAsina:

#utpatti.avikAsina

utpattya.vikAsina

*vwv.581/19. Those individual souls who have descended for the first time from Brahman (or the Ultimate Reality) whose nature has frown (or evolved with the creative urge), are declared askevala.jAgarA:, waking alone (or possessed of absolute wakefulness). They are unmanifest in previous births.

*VLMitra.19. The first patriarchs that were produced from the self.evolving

Brahma, are said to have been ever wakeful, as they had been immerged in profound sleep before their production.

*Venk.19 They who arose in the beginning in the expanded consciousness of Brahma, when there was neither sleep nor dream, are known as those who exist in the pure wakeful state.

भूयो जन्म.अन्तर.गतास् त एव चिर.जागराः ।

bhUya:_janma*antara.gatA:_ta* eva cira.jAgarA: |

कथ्यन्ते प्रौढिम् आयाताः कार्य.कारण=चारिणः ॥५०।२१।२०॥

kathyante prauDhim AyAtA: kArya.kAraNa=cAriNa: ||7|50|20||

bhUya:_janma*antara.gatA:_te eva cira.jAgarA: |

kathyante prauDhim AyAtA: kArya.kAraNa=cAriNa: .

again

having come to another birth

they indeed are long.waking

so they are said to be

ripened in the process of cause & effect

*vwv.582/20. Those very persons, attaining to another life again are described as cira.jAgarA: (those waking since a long time), having arrived at maturity and proceeding on the course of cause and effect.

*Venk.20 They themselves, when they continue to exist in subsequent embodiments, are in the long or continued wakeful state.

त एव दुष्कृत.आवेशाज् जड.स्वस्थावरतां गताः ।

ta* eva duSkRta.AvezAt_jaDa*SVenka.sthAvaratAm gatA: |

घन.जग्रत्तया प्रोक्ता जाग्रत्सु घनतां गताः ॥५०।२१।२१॥

ghana.jagrattayA proktA jAgratsu ghanatAm gatA: ||7|50|21||

but they

because.of their bad works

become fixated on

a self that is called the Dense Waking State

a waking in dumb Density

*vwv.583/21. Those very persons, reduced to a dull and inert state on account of the influence of bad actions, are spoken of as densely waking (ghana.jAgarA:). They have fallen into denseness in (their) wakings.

*Venk.21 When they are in a dense state of consciousness which is unconsciousness they are said to be in a gross wakeful state.

ये तु शास्त्र.अर्थ.सत्सङ्ग.बोधिता बोधम् आगताः ।

ye tu zAstra.artha.sat.saGga.bodhitA* bodham AgatA: |

पश्यन्ति स्वप्नवज् जाग्रज् जाग्रत्.स्वप्ना भवन्ति ते ॥५०।२१।२२॥

pazyanti svapnavat_jAgrat_jAgrat*SVenkapnA* bhavanti te ||7|50|22||

as.for those who have been awakened

by means of the shAstras and good company

having come to Realization, they see waking like a dream

they become Waking Dreamers

*Venk.22 After listening to the scriptural expositions, they who look upon the wakeful state as dream are in the state of wakeful.dream.

*VLMitra.22. Those who are enlightened by the light of the saastras, and the company of wise men; look upon the world as a dream in their waking state, and are therefore called as waking dreamers by day.

*vwv.584/22. But, those who have arrived at wisdom (or enlightenment), having been instructed by scriptural precepts and association with the wise, and look upon the waking state like a dream, are the waking dreamers (jAgrat*SVenkapnA:).

ये तु सम्प्राप्त.सम्बोधा विश्रान्ताः परमे पदे ।

ye tu samprApta.sambodhA: vizrAntA: parame pade |

क्षीण.जाग्रत्.प्रभृतयस् ते तुर्यां भूमिकां गताः ॥५०।२१।२३॥

kSINa.jAgrat.prabhRtaya:_te turyAm bhUmikAm gatA: ||7|50|23||

ye tu samprApta.saMbodhA: . those who have fully realized

vizrAntA: . reposed

parame pade . in the supreme state

kSINa.jAgrat.prabhRtaya: . faded.waking.beginning.with

te turyAm bhUmikAm gatA: . they have got.to the Fourth Stage/Level.

*vwv.585/23. And those who have attained perfect enlightenment and are reposed in the Supreme Position (of Absolute Consciousness) with their waking and other states of existence waned, have gone to the fourth step (or state of experience), (i.e., beyond waking, dream and sleep).

*VLMitra.023. Those enlightened men, who have found their rest in the divine state; and are neither wholly awake nor asleep, are said to have arrived at the fourth stage of their yoga.

*Venk. When they are fully awakened and when they rest in the supreme state, their perception of the world in the waking state decreases in gross.ness and they who are in such a decreasing wakeful state reach the turiya or the fourth state of consciousness.

इति सप्त.विधो ऽभेदो जीवानां कथितस् तव ।

iti sapta.vidha:_abheda:_jIvAnAm kathita:_tava |

समुद्राणाम् इव मया बुद्ध्वा श्रेयः परो भव ॥५०।२१।२४॥

samudrANAm iva mayA buddhvA zreya: para:_bhava ||7|50|24||

iti sapta.vidha: bheda: jIvAnAm kathita:_tava . so have been described for you the seven distinct types of the Living.jIvas +

samudrANAm iva . like the (Seven) Seas

mayA buddhvA . having been awakened by me

zreya: para: bhava . be perfect in the very best

*VLMitra.24. Thus have I related to you the difference, of the seven kinds of beings, as that of the waters of the seven seas from one another. Now be of that kind which you think to be the best.

भ्रान्तिं परित्यज जगद्.गणन.आत्मिकां त्वम्

bhrAntim parityaja jagat.gaNana.AtmikAm tvam

बोध.एक.रूप.घनतामलम् आगतो ऽसि ।

bodha.eka.rUpa.ghanatAmalam Agata:_asi |

शून्यत्व.वर्जितम् अशून्यतया च मुक्तम्

zUnyatva.varjitam a.zUnyatayA ca muktam

तेन द्वया ऐक्यक.विमुक्त.वपुस्त्वम् आद्यम् ॥५०।२१।२५॥

tena dvayA_aikyaka.vimukta.vapustvam Adyam ||7|50|25||

bhrAntim parityaja . having abandoned delusion

jagat.gaNana.AtmikAm . to m .f.. world.gaNana.Atmika

tvam . you

bodha.eka.rUpa.ghanatAmalam . to m bodha.one.form.ghanatAmala

Agata:_asi . are gone +

zUnyatva.varjitam . without a condition of emptiness

a.zUnyatayA ca muktam . and free thru a state of emptiness

tena dvaya.aikyaka.vimukta.vapustvam

Adyam

*Venk.25 These are the seven states in which diverse beings exist. In fact, even as the seven oceans are but one mass of water, all these are but one ocean of consciousness.

*VLMitra.25. After all, O Raama, give up your error of reckoning the worlds as real entities of themselves; and as you have come to your firm belief in one absolute unity, get rid of the duality of vacuity and solidity, and be one with that primeval body, which is free from monism and dualism.

oॐm

fm7051 above

+++

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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