Muni's PlaySanskrit
स्थितः किं मूढ एवास्मि प्रेक्ष्येऽहं शास्त्रसज्जनैः । वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ॥ ८ ॥ sthitaḥ kiṁ mūḍha evāsmi prekṣye’haṁ śāstrasajjanaiḥ | vairāgyapūrvamiccheti śubhecchetyucyate budhaiḥ || 8 ||
Translation
“Why do I remain thus like a fool? I shall seek (the truth) with the help of scriptures and good people.” Such a desire accompanied by dispassion is called “the desire for the auspicious” (Shubheccha) by the wise.
Sanskrit
शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् । सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ॥ ९ ॥ śāstrasajjanasaṁparkavairāgyābhyāsapūrvakam | sadācārapravṛttiryā procyate sā vicāraṇā || 9 ||
Translation
The inclination towards right conduct, preceded by association with scriptures and holy men and the practice of dispassion, is called “inquiry” (Vicarana).
Sanskrit
विचारणाशुभेच्छाभ्यामिन्द्रियार्थेष्वसक्तता । यात्र सा तनुता भावात्प्रोच्यते तनुमानसा ॥ १० ॥ vicāraṇāśubhecchābhyāmindriyārtheṣvasaktatā | yātra sā tanutā bhāvātprocyate tanumānasā || 10 ||
Translation
The non-attachment to the objects of the senses which results from “inquiry” and “right desire,” is called “thinning of the mind” (Tanumanasa) because of the thinning of (worldly) states.
Sanskrit
भूमिकात्रितयाभ्यासाच्चित्तेऽर्थे विरतेर्वशात् । सत्यात्मनि स्थितिः शुद्धे सत्त्वापत्तिरुदाहृता ॥ ११ ॥ bhūmikātritayābhyāsāccitte’rthe viratervaśāt | satyātmani sthitiḥ śuddhe sattvāpattirudāhṛtā || 11 ||
Translation
From the practice of these three stages, and due to the cessation of the mind from (external) objects, staying in the pure, true Self is described as “attainment of Sattva” (Sattvapatti).
Sanskrit
दशाचतुष्टयाभ्यासादसंसङ्गफलेन च । रूढसत्त्वचमत्कारात्प्रोक्ताऽसंसक्तिनामिका ॥ १२ ॥ daśācatuṣṭayābhyāsādasansaṅgaphalena ca |
- rūḍhasattvacamatkārātproktā’sansaṅkgtināmikā || 12 ||*
Translation
From the practice of the four stages and as a result of non-attachment, and through the bliss of established Sattva, the stage called “non-attachment” (Asansakti) is spoken of.
Sanskrit
भूमिकापञ्चकाभ्यासात्स्वात्मारामतया दृढम् । आभ्यन्तराणां बाह्यानां पदार्थानामभावनात् ॥ १३ ॥ bhūmikāpañcakābhyāsātsvātmārāmatayā dṛḍham | ābhyantarāṇāṁ bāhyānāṁ padārthānāmabhāvanāt || 13 ||
Translation
From the practice of the five stages, and due to being firmly established in the bliss of the Self, and because of the non-existence (non-perception) of internal and external objects…
Sanskrit
परप्रयुक्तेन चिरं प्रयत्नेनार्थभावनात् । पदार्थाभावनानाम्नी षष्ठी संजायते गतिः ॥ १४ ॥ paraprayuktena ciraṁ prayatnenārthabhāvanāt | padārthābhāvanānāmnī ṣaṣṭhī saṁjāyate gatiḥ || 14 ||
Translation
…and perceiving objects only after a long time and through the effort of others—the sixth stage called “non-perception of objects” (Padartha-abhavana) arises.
Sanskrit
भूमिषट्रुचिराभ्यासाद्भेदस्यानुपलम्भतः । यत्स्वभावैकनिष्ठत्वं सा ज्ञेया तुर्यगा गतिः ॥ १५ ॥ bhūmiṣaṭrucirābhyāsādbhedasyānupalambhataḥ | yatsvabhāvaikaniṣṭhatvaṁ sā jñeyā turyagā gatiḥ || 15 ||
Translation
From the delightful practice of the six stages, and due to the non-perception of difference, that which is the firm establishment in one’s own nature is to be known as the “fourth state” (Turyaga).
Sanskrit
एषा हि जीवन्मुक्तेषु तुर्यावस्थेह विद्यते । विदेहमुक्तिविषयस्तुर्यातीतमतः परम् ॥ १६ ॥ eṣā hi jīvanmukteṣu turyāvasthehe vidyate | videhamuktiviṣayasturyātītamataḥ param || 16 ||
Translation
This “fourth state” exists in the Jivanmuktas (those liberated while alive). Beyond this is the “that which transcends the fourth” (Turyatita), which is the state of Videhamukti (liberation after the fall of the body).
source for sanskrit: https://enjoylearningsanskrit.com/scriptures/yoga-vasishtha/book-3/chapter-118/