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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-23

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श्रीराम उवाच ।
विकल्पकल्पनानल्पजल्पितैरल्पबुद्धिभिः ।
भेदैरुद्धुरतां नीतः संसारकुहरे भ्रमः ॥ १ ॥
śrīrāma uvāca ,
vikalpakalpanānalpajalpitairalpabuddhibhiḥ ,
bhedairuddhuratāṃ nītaḥ saṃsārakuhare bhramaḥ 1
1. śrīrāma uvāca | vikalpakalpanānalpajalpitaiḥ alpabuddhibhiḥ
| bhedaiḥ uddhuratām nītaḥ saṃsārakuhare bramaḥ ||
1. śrīrāma uvāca alpabuddhibhiḥ vikalpakalpanānalpajalpitaiḥ
bhedaiḥ saṃsārakuhare bramaḥ uddhuratām nītaḥ
1. Śrī Rāma said: The delusion (bramaḥ) in the cavern of transmigration (saṃsāra) is brought to a profound state by the abundant talk of various theories and concepts from those with limited understanding, and by distinctions (bhedaiḥ).
सतां कथमिवास्थेह जायते जालपञ्जरे ।
बाला एवात्तुमिच्छन्ति फलं मुकुरबिम्बितम् ॥ २ ॥
satāṃ kathamivāstheha jāyate jālapañjare ,
bālā evāttumicchanti phalaṃ mukurabimbitam 2
2. satām katham iva āsthā iha jāyate jālapamjare |
bālāḥ eva attum icchanti phalam mukurabimbitam ||
2. jālapamjare satām iha katham iva āsthā jāyate?
bālāḥ eva mukurabimbitam phalam attum icchanti
2. How can attachment (āsthā) possibly arise here, in this cage-like trap, for the wise (sats)? Only children desire to eat a fruit reflected in a mirror.
इहापि विद्यते येषां पेलवा सुखभावना ।
आखुस्तन्तुमिवाशेषं कालस्तामपि कृन्तति ॥ ३ ॥
ihāpi vidyate yeṣāṃ pelavā sukhabhāvanā ,
ākhustantumivāśeṣaṃ kālastāmapi kṛntati 3
3. iha api vidyate yeṣām pelavā sukhabhāvanā |
ākhuḥ tantum iva aśeṣam kālaḥ tām api kṛntati ||
3. yeṣām iha api pelavā sukhabhāvanā vidyate,
kālaḥ ākhuḥ tantum iva aśeṣam tām api kṛntati
3. Even here, for those who hold a delicate sense of happiness, time severs that entire (feeling) just as a mouse gnaws through a thread.
न तदस्तीह यदयं कालः सकलघस्मरः ।
ग्रसते तज्जगज्जातं प्रोत्थाब्धिमिव वाडवः ॥ ४ ॥
na tadastīha yadayaṃ kālaḥ sakalaghasmaraḥ ,
grasate tajjagajjātaṃ protthābdhimiva vāḍavaḥ 4
4. na tat asti iha yat ayam kālaḥ sakalaghsmaraḥ
grasate tat jagat jātam protthābdhim iva vāḍavaḥ
4. iha tat na asti yat ayam sakalaghsmaraḥ kālaḥ
tat jagat jātam grasate vāḍavaḥ protthābdhim iva
4. There is nothing here that this all-consuming Time does not devour, just as the submarine fire consumes the rising ocean.
समस्तसामान्यतया भीमः कालो महेश्वरः ।
दृश्यसत्तामिमां सर्वां कवलीकर्तुमुद्यतः ॥ ५ ॥
samastasāmānyatayā bhīmaḥ kālo maheśvaraḥ ,
dṛśyasattāmimāṃ sarvāṃ kavalīkartumudyataḥ 5
5. samastasamānyatayā bhīmaḥ kālaḥ maheśvaraḥ
dṛśyasattām imām sarvām kavalīkartum udyataḥ
5. samastasamānyatayā bhīmaḥ maheśvaraḥ kālaḥ
imām sarvām dṛśyasattām kavalīkartum udyataḥ
5. Time, the formidable great lord (maheśvara), universally present in all things, is prepared to consume this entire visible existence.
महतामपि नो देवः प्रतिपालयति क्षणम् ।
कालः कवलितानन्तविश्वो विश्वात्मतां गतः ॥ ६ ॥
mahatāmapi no devaḥ pratipālayati kṣaṇam ,
kālaḥ kavalitānantaviśvo viśvātmatāṃ gataḥ 6
6. mahatām api na u devaḥ pratipālayati kṣaṇam
kālaḥ kavalitānantaviśvaḥ viśvātmatām gataḥ
6. kālaḥ kavalitānantaviśvaḥ viśvātmatām gataḥ
mahatām api devaḥ na u kṣaṇam pratipālayati
6. Time, having devoured infinite worlds and attained the nature of the cosmic self (viśvātman), does not wait even for a moment, neither for the great nor for the gods.
युगवत्सरकल्पाख्यैः किंचित्प्रकटतां गतः ।
रूपैरलक्ष्यरूपात्मा सर्वमाक्रम्य तिष्ठति ॥ ७ ॥
yugavatsarakalpākhyaiḥ kiṃcitprakaṭatāṃ gataḥ ,
rūpairalakṣyarūpātmā sarvamākramya tiṣṭhati 7
7. yugavatsarakalpākhyaiḥ kiṃcit prakaṭatām gataḥ
rūpaiḥ alakṣyarūpātmā sarvam ākramya tiṣṭhati
7. alakṣyarūpātmā yugavatsarakalpākhyaiḥ rūpaiḥ
kiṃcit prakaṭatām gataḥ sarvam ākramya tiṣṭhati
7. Its true self (ātman) being of an imperceptible form, Time becomes somewhat manifest through divisions like yugas, years, and kalpas, pervading and abiding in all.
ये रम्या ये शुभारम्भाः सुमेरुगुरवोऽपि ये ।
कालेन विनिगीर्णास्ते गरुडेनेव पन्नगाः ॥ ८ ॥
ye ramyā ye śubhārambhāḥ sumeruguravo'pi ye ,
kālena vinigīrṇāste garuḍeneva pannagāḥ 8
8. ye ramyāḥ ye śubhārambhāḥ sumeruguravaḥ api
ye kālena vinigīrṇāḥ te garuḍena iva pannagāḥ
8. ye ramyāḥ ye śubhārambhāḥ ye sumeruguravaḥ api,
te kālena garuḍena iva pannagāḥ vinigīrṇāḥ.
8. All that is beautiful, all that begins auspiciously, and even that which is as lofty as Mount Sumeru, is completely devoured by time, just as serpents are swallowed by Garuḍa.
निर्दयः कठिनः क्रूरः कर्कशः कृपणोऽधमः ।
न तदस्ति यदद्यापि न कालो निगिरत्ययम् ॥ ९ ॥
nirdayaḥ kaṭhinaḥ krūraḥ karkaśaḥ kṛpaṇo'dhamaḥ ,
na tadasti yadadyāpi na kālo nigiratyayam 9
9. nirdayaḥ kaṭhinaḥ krūraḥ karkaśaḥ kṛpaṇaḥ adhamaḥ
na tat asti yat adya api na kālaḥ nigirati ayam
9. ayam kālaḥ nirdayaḥ kaṭhinaḥ krūraḥ karkaśaḥ kṛpaṇaḥ adhamaḥ.
adya api yat na nigirati,
tat na asti.
9. Time is merciless, hard, cruel, rough, wretched, and ignoble; there is nothing that this time has not yet devoured.
कालः कवलनैकान्तमतिरत्ति गिरन्नपि ।
अनन्तैरपि लोकौघैर्नायं तृप्तो महाशनः ॥ १० ॥
kālaḥ kavalanaikāntamatiratti girannapi ,
anantairapi lokaughairnāyaṃ tṛpto mahāśanaḥ 10
10. kālaḥ kavalanāikāntamatiḥ atti giran api
anantaiḥ api lokaughaiḥ na ayam tṛptaḥ mahāśanaḥ
10. kālaḥ kavalanāikāntamatiḥ giran api atti.
ayam mahāśanaḥ anantaiḥ api lokaughaiḥ na tṛptaḥ.
10. Time, whose sole intention is to devour, continuously eats, even while swallowing. This great devourer is not satisfied even by countless multitudes of worlds.
हरत्ययं नाशयति करोत्यत्ति निहन्ति च ।
कालः संसारनृत्तं हि नानारूपं यथा नटः ॥ ११ ॥
haratyayaṃ nāśayati karotyatti nihanti ca ,
kālaḥ saṃsāranṛttaṃ hi nānārūpaṃ yathā naṭaḥ 11
11. harati ayam nāśayati karoti atti nihanti ca
kālaḥ saṃsāranṛttam hi nānārūpam yathā naṭaḥ
11. ayam harati nāśayati karoti atti ca nihanti.
kālaḥ hi nānārūpam saṃsāranṛttam (bhavati) yathā naṭaḥ.
11. This (time) takes away, destroys, creates, devours, and kills. Indeed, time is the dance of existence (saṃsāra), multifarious like an actor.
भिनत्ति प्रविभागस्थभूतबीजान्यनारतम् ।
जगत्यसत्तया बन्धाद्दाडिमानि यथा शुकः ॥ १२ ॥
bhinatti pravibhāgasthabhūtabījānyanāratam ,
jagatyasattayā bandhāddāḍimāni yathā śukaḥ 12
12. bhinatti pravibhāgastha-bhūtabījāni anāratam
jagati asattayā bandhāt dāḍimāni yathā śukaḥ
12. śukaḥ yathā dāḍimāni pravibhāgastha-bhūtabījāni
asattayā bandhāt jagati anāratam bhinatti
12. Just as a parrot incessantly breaks open pomegranates, so too in this world, the distinct elemental seeds of beings are constantly shattered due to the bondage arising from unreality.
शुभाशुभविषाणाग्रविलूनजनपल्लवः ।
स्फूर्जति स्फीतजनताजीवराजीवनीगजः ॥ १३ ॥
śubhāśubhaviṣāṇāgravilūnajanapallavaḥ ,
sphūrjati sphītajanatājīvarājīvanīgajaḥ 13
13. śubhāśubha-viṣāṇāgra-vilūna-jana-pallavaḥ
sphūrjati sphīta-janatā-jīva-rājīva-vanī-gajaḥ
13. śubhāśubha-viṣāṇāgra-vilūna-jana-pallavaḥ
sphīta-janatā-jīva-rājīva-vanī-gajaḥ sphūrjati
13. The elephant (representing conditioned existence), whose tender human sprouts are torn by the sharp points of its tusks, which signify auspicious and inauspicious (karma), rages forth as a colossal beast within the lotus-pond of the lives of flourishing humanity.
विरिञ्चिमूलब्रह्माण्डबृहद्देवफलद्रुमम् ।
ब्रह्मकाननमाभोगि परमावृत्य तिष्ठति ॥ १४ ॥
viriñcimūlabrahmāṇḍabṛhaddevaphaladrumam ,
brahmakānanamābhogi paramāvṛtya tiṣṭhati 14
14. viriñcimūlabrahmāṇḍabṛhaddevaphaladrumam
brahmakānanam ābhogi paramāvṛtya tiṣṭhati
14. ābhogi brahmakānanam viriñcimūlabrahmāṇḍabṛhaddevaphaladrumam
paramāvṛtya tiṣṭhati
14. The vast, all-encompassing forest of Brahman (brahman) exists, having completely enveloped the great divine fruit-tree whose root is the cosmic egg (brahmāṇḍa), originating from Viriñci (Brahma).
यामिनी भ्रमरापूर्णा रचयन्दिनमञ्जरीः ।
वर्षकल्पकलावल्लीर्न कदाचन खिद्यते ॥ १५ ॥
yāminī bhramarāpūrṇā racayandinamañjarīḥ ,
varṣakalpakalāvallīrna kadācana khidyate 15
15. yāminī bhramarāpūrṇā racayan dinamañjarīḥ
varṣakalpakalāvallīḥ na kadācana khidyate
15. bhramarāpūrṇā yāminī dinamañjarīḥ
varṣakalpakalāvallīḥ racayan kadācana na khidyate
15. Even as the night is dark with swarming bees, (the enduring force of creation), while continually fashioning day-blossoms and the creeper-like arts that endure for kalpas, never becomes weary.
भिद्यते नावभग्नोऽपि दग्धोऽपि हि न दह्यते ।
दृश्यते नापि दृश्योऽपि धूर्तचूडामणिर्मुने ॥ १६ ॥
bhidyate nāvabhagno'pi dagdho'pi hi na dahyate ,
dṛśyate nāpi dṛśyo'pi dhūrtacūḍāmaṇirmune 16
16. bhidyate na avabhagnaḥ api dagdhaḥ api hi na dahyate
dṛśyate na api dṛśyaḥ api dhūrtacūḍāmaṇiḥ mune
16. mune dhūrtacūḍāmaṇiḥ avabhagnaḥ api na bhidyate
dagdhaḥ api hi na dahyate dṛśyaḥ api na api dṛśyate
16. O sage, the supreme deceiver, even when it appears broken, is not truly broken; even when it seems burnt, it is not truly consumed by fire; and even when it is perceivable, it is not truly seen.
एकेनैव निमेषेण किंचिदुत्थापयत्यलम् ।
किंचिद्विनाशयत्युच्चैर्मनोराज्यवदाततः ॥ १७ ॥
ekenaiva nimeṣeṇa kiṃcidutthāpayatyalam ,
kiṃcidvināśayatyuccairmanorājyavadātataḥ 17
17. ekena eva nimeṣeṇa kiñcit utthāpayati alam
kiñcit vināśayati uccaiḥ manorājyavat ataḥ
17. ekena nimeṣeṇa eva kiñcit alam utthāpayati
kiñcit uccaiḥ vināśayati manorājyavat ataḥ
17. In a mere moment, it (the mind, the supreme deceiver) can powerfully bring something into existence, and just as powerfully destroy something else, all like a kingdom of the mind (manorājya). This is its characteristic.
दुर्विलासविलासिन्या चेष्टया कष्टषुष्टया ।
द्रव्यैकरूपकृद्रूपं जनमावर्तयन्स्थितः ॥ १८ ॥
durvilāsavilāsinyā ceṣṭayā kaṣṭaṣuṣṭayā ,
dravyaikarūpakṛdrūpaṃ janamāvartayansthitaḥ 18
18. durvilāsavilāsinyā ceṣṭayā kaṣṭapuṣṭayā
dravyaikarūpakṛdrūpam janam āvartayan sthitaḥ
18. durvilāsavilāsinyā kaṣṭapuṣṭayā ceṣṭayā
dravyaikarūpakṛdrūpam janam āvartayan sthitaḥ
18. With its activity, which revels in deceitful sport and thrives on trouble, it (the mind) persists, causing people to whirl around, making them perceive diverse objects as a singular, substantial reality.
तृणं पांसुं महेन्द्रं च सुमेरुं पर्णमर्णवम् ।
आत्मंभरितया सर्वमात्मसात्कर्तुमुद्यतः ॥ १९ ॥
tṛṇaṃ pāṃsuṃ mahendraṃ ca sumeruṃ parṇamarṇavam ,
ātmaṃbharitayā sarvamātmasātkartumudyataḥ 19
19. tṛṇam pāṃsum mahendram ca sumerum parṇam arṇavam
ātmambharitayā sarvam ātmasātkartum udyataḥ
19. ātmambharitayā sarvam tṛṇam pāṃsum mahendram ca
sumerum parṇam arṇavam ātmasātkartum udyataḥ
19. Impelled by its grasping and self-serving nature, it (the mind) strives to appropriate everything for itself – be it a blade of grass, dust, a great king, Mount Sumeru, a single leaf, or the vast ocean.
क्रौर्यमत्रैव पर्याप्तं लुब्धतात्रैव संस्थिता ।
सर्वदौर्भाग्यमत्रैव चापलं वापि दुःसहम् ॥ २० ॥
krauryamatraiva paryāptaṃ lubdhatātraiva saṃsthitā ,
sarvadaurbhāgyamatraiva cāpalaṃ vāpi duḥsaham 20
20. krauryam atra eva paryāptam lubdhatā atra eva saṃsthitā
sarvadaurbhāgyam atra eva cāpalam vā api duḥsaham
20. krauryam atra eva paryāptam lubdhatā atra eva saṃsthitā
sarvadaurbhāgyam atra eva cāpalam vā api duḥsaham
20. Cruelty finds its full measure right here. Greed is firmly established right here. All misfortune resides right here, and unbearable fickleness is also present.
प्रेरयँल्लीलयार्केन्दू क्रीडतीव नभस्तले ।
निक्षिप्तलीलायुगलो निजे बाल इवाङ्गणे ॥ २१ ॥
prerayaṃllīlayārkendū krīḍatīva nabhastale ,
nikṣiptalīlāyugalo nije bāla ivāṅgaṇe 21
21. prerayan līlayā arka-indū krīḍati iva nabhastale
nikṣipta-līlā-yugalaḥ nije bālaḥ iva aṅgaṇe
21. nabhastale arka-indū līlayā prerayan
nikṣipta-līlā-yugalaḥ bālaḥ iva nije aṅgaṇe krīḍati iva
21. As if playing in the celestial expanse, effortlessly impelling the sun and moon, (Time) plays like a child who has playfully placed a pair of toys in his own courtyard.
सर्वभूतास्थिमालाभिरापादवलिताकृतिः ।
विलसत्येव कल्पान्ते कालः कलितकल्पनः ॥ २२ ॥
sarvabhūtāsthimālābhirāpādavalitākṛtiḥ ,
vilasatyeva kalpānte kālaḥ kalitakalpanaḥ 22
22. sarva-bhūta-asthi-mālābhiḥ āpāda-valita-ākṛtiḥ
vilasati eva kalpa-ante kālaḥ kalita-kalpanaḥ
22. kalpa-ante sarva-bhūta-asthi-mālābhiḥ
āpāda-valita-ākṛtiḥ kalita-kalpanaḥ kālaḥ eva vilasati
22. At the end of a cosmic cycle (kalpa), Time (kāla), whose form is encircled from head to foot with garlands of the bones of all beings, and who embodies all conceptualization, truly shines.
अस्योड्डामरवृत्तस्य कल्पान्तेऽङ्गविनिर्गतैः ।
प्रस्फुरत्यम्बरे मेरुर्भूर्जत्वगिव वायुभिः ॥ २३ ॥
asyoḍḍāmaravṛttasya kalpānte'ṅgavinirgataiḥ ,
prasphuratyambare merurbhūrjatvagiva vāyubhiḥ 23
23. asya uḍḍāmara-vṛttasya kalpa-ante aṅga-vinirgataiḥ
prasphurati ambare meruḥ bhūrja-tvak iva vāyubhiḥ
23. kalpa-ante asya uḍḍāmara-vṛttasya aṅga-vinirgataiḥ
vāyubhiḥ ambare meruḥ bhūrja-tvak iva prasphurati
23. At the end of a cosmic cycle (kalpa), by the winds emanating from the limbs of this formidable (Time), Mount Meru trembles intensely in the sky, just like birch bark (trembles) by (strong) winds.
रुद्रो भूत्वा भवत्येष महेन्द्रोऽथ पितामहः ।
शक्रो वैश्रवणश्चापि पुनरेव न किंचन ॥ २४ ॥
rudro bhūtvā bhavatyeṣa mahendro'tha pitāmahaḥ ,
śakro vaiśravaṇaścāpi punareva na kiṃcana 24
24. rudraḥ bhūtvā bhavati eṣaḥ mahendraḥ atha pitāmahaḥ
śakraḥ vaiśravaṇaḥ ca api punaḥ eva na kiṃcana
24. eṣaḥ rudraḥ bhūtvā atha mahendraḥ pitāmahaḥ ca api
śakraḥ vaiśravaṇaḥ bhavati punaḥ eva na kiṃcana
24. This (supreme being) manifests as Rudra, then as Mahendra (Indra), and then as Pitāmaha (Brahmā). He also becomes Śakra (Indra) and Vaiśravaṇa (Kubera), only to return to a state of nothingness (kiṃcana) once more.
धत्तेऽजस्रोत्थितोद्ध्वस्तान्सर्गानमितभास्वरान् ।
अन्यान्दधद्दिवानक्तं वीचीरब्धिरिवात्मनि ॥ २५ ॥
dhatte'jasrotthitoddhvastānsargānamitabhāsvarān ,
anyāndadhaddivānaktaṃ vīcīrabdhirivātmani 25
25. dhatte ajasrotthitoddhvastān sargān amitabhāskarān
anyān dadhat divānaktam vīcīḥ abdhiḥ iva ātmani
25. saḥ abdhiḥ iva ātmani divānaktam ajasrotthitoddhvastān
amitabhāskarān sargān anyān vīcīḥ dadhat dhatte
25. It (the supreme being) creates, sustains, and dissolves countless, immeasurably brilliant creations (sargān) that constantly arise and are destroyed, just as an ocean (abdhi) ceaselessly bears waves (vīcī) within itself, day and night.
महाकल्पाभिधानेभ्यो वृक्षेभ्यः परिशातयन् ।
देवासुरगणान्पक्वान्फलभारानिव स्थितः ॥ २६ ॥
mahākalpābhidhānebhyo vṛkṣebhyaḥ pariśātayan ,
devāsuragaṇānpakvānphalabhārāniva sthitaḥ 26
26. mahākalpābhidhānebhyaḥ vṛkṣebhyaḥ pariśātayan
devāsuragaṇān pakvān phalabhārān iva sthitaḥ
26. saḥ mahākalpābhidhānebhyaḥ vṛkṣebhyaḥ pakvān
phalabhārān iva devāsuragaṇān pariśātayan sthitaḥ
26. It (the supreme being) stands, causing the hosts of gods and asuras (devasura-gaṇān) to fall, much like one shakes down ripe loads of fruit (phala-bhārān) from trees (vṛkṣebhyaḥ) that are known as 'great eons' (mahā-kalpa).
कालोऽयं भूतमशकघुंघुमानां प्रपातिनाम् ।
ब्रह्माण्डोदुम्बरौघानां बृहत्पादपतां गतः ॥ २७ ॥
kālo'yaṃ bhūtamaśakaghuṃghumānāṃ prapātinām ,
brahmāṇḍodumbaraughānāṃ bṛhatpādapatāṃ gataḥ 27
27. kālaḥ ayam bhūtamaśakaghuṃghumānām prapātinām
brahmāṇḍodumbaraoghānām bṛhatpādapatām gataḥ
27. ayam kālaḥ bhūtamaśakaghuṃghumānām prapātinām
brahmāṇḍodumbaraoghānām bṛhatpādapatām gataḥ
27. This (momentous) Time (kāla) has become the ultimate destination for the continually perishing, buzzing swarms of creatures (bhūta) (like mosquitoes), and for the vast, falling leaves of the countless universes (brahmāṇḍa) which resemble fig trees (udumbara).
सत्तामात्रकुमुद्वत्या चिज्ज्योत्स्नापरिफुल्लया ।
वपुर्विनोदयत्येकं क्रियाप्रियतमान्वितः ॥ २८ ॥
sattāmātrakumudvatyā cijjyotsnāpariphullayā ,
vapurvinodayatyekaṃ kriyāpriyatamānvitaḥ 28
28. sattāmātra-kumudvatyā cit-jyotsnā-pariphullayā |
vapuḥ vinodayati ekam kriyā-priyatamā-anvitaḥ ||
28. kriyāpriyatamānvitaḥ sattāmātrakumudvatyā citjyotsnāpariphullayā ekam vapuḥ vinodayati.
28. Accompanied by his dearest beloved, Activity, he delights in his singular form, which is like a lotus pond whose lotuses are pure existence, fully blossomed by the moonlight of consciousness (cit).
अनन्तापारपर्यन्तबद्धपीठं निजं वपुः ।
महाशैलवदुत्तुङ्गमवलम्ब्य व्यवस्थितः ॥ २९ ॥
anantāpāraparyantabaddhapīṭhaṃ nijaṃ vapuḥ ,
mahāśailavaduttuṅgamavalambya vyavasthitaḥ 29
29. anantāpāraparyanta-baddha-pīṭham nijaṃ vapuḥ |
mahāśaila-vat uttungaṃ avalambya vyavasthitaḥ ||
29. anantāpāraparyantabaddhapīṭham mahāśailavaduttungam nijaṃ vapuḥ avalambya vyavasthitaḥ.
29. He remains established, resting upon his own form which is lofty like a great mountain, its base secured by infinite and boundless limits.
क्वचिच्छयामतमःश्यामं क्वचित्कान्तियुतं ततम् ।
द्वयेनापि क्वचिद्रिक्तं स्वभावं भावयन् स्थितः ॥ ३० ॥
kvacicchayāmatamaḥśyāmaṃ kvacitkāntiyutaṃ tatam ,
dvayenāpi kvacidriktaṃ svabhāvaṃ bhāvayan sthitaḥ 30
30. kvacit śyāmatamaḥ-śyāmam kvacit kānti-yutam tatam |
dvayena api kvacit riktam svabhāvam bhāvayan sthitaḥ ||
30. kvacit śyāmatamaḥśyāmam,
kvacit kāntiyutam tatam,
kvacit dvayena api riktam svabhāvam bhāvayan sthitaḥ.
30. He remains, contemplating his intrinsic nature (svabhāva), which is at times dark with the deepest gloom, at times expanded and full of radiance, and at times devoid of both.
संलीनासंख्यसंसारसारया स्वात्मसत्तया ।
उर्व्येव भारघनया निबद्धपदतां गतः ॥ ३१ ॥
saṃlīnāsaṃkhyasaṃsārasārayā svātmasattayā ,
urvyeva bhāraghanayā nibaddhapadatāṃ gataḥ 31
31. saṃlīna-asaṅkhya-saṃsāra-sārayā sva-ātma-sattayā |
urvyā eva bhāra-ghanayā nibaddha-padatām gataḥ ||
31. saṃlīnāsaṅkhyasaṃsārasārayā bhāraghanayā urvyā eva svaātmasattayā nibaddhapadatām gataḥ.
31. He attained a state of being firmly established, through his own essential being (ātman-sattā) which has absorbed the essence of countless cycles of existence (saṃsāra), just as the earth (urvī) is made heavy by its dense burden.
न खिद्यते नाद्रियते नायाति न च गच्छति ।
नास्तमेति न चोदेति महाकल्पशतैरपि ॥ ३२ ॥
na khidyate nādriyate nāyāti na ca gacchati ,
nāstameti na codeti mahākalpaśatairapi 32
32. na khidyate na ādriyate na āyāti na ca gacchati
| na astam eti na ca udeti mahākalpaśataiḥ api ||
32. na khidyate,
na ādriyate,
na āyāti ca na gacchati na astam eti ca na udeti,
mahākalpaśataiḥ api
32. It neither grieves nor takes interest; it neither comes nor goes. It does not set nor rise, not even over hundreds of great aeons (mahākalpa).
केवलं जगदारम्भलीलया घनहेलया ।
पालयत्यात्मनात्मानमनहंकारमाततम् ॥ ३३ ॥
kevalaṃ jagadārambhalīlayā ghanahelayā ,
pālayatyātmanātmānamanahaṃkāramātatam 33
33. kevalam jagat ārambha līlayā ghana helayā |
pālayati ātmanā ātmānam anahaṅkāram ātatam ||
33. kevalam ghana helayā jagat ārambha līlayā
ātmanā anahaṅkāram ātatam ātmānam pālayati
33. Merely by the intense ease of commencing the creation of the world, it maintains its own pervasive, egoless (anahaṅkāra) Self (ātman) through itself.
यामिनीपङ्ककलितां दिनकोकनदावलीम् ।
मेघभ्रमरिकामात्मसरस्यारोपयन्स्थितः ॥ ३४ ॥
yāminīpaṅkakalitāṃ dinakokanadāvalīm ,
meghabhramarikāmātmasarasyāropayansthitaḥ 34
34. yāminīpaṅkakalitām dinakokanadāvalīm |
meghabhramarīkām ātmasarasi āropayan sthitaḥ ||
34. (saḥ) ātmasarasi yāminīpaṅkakalitām
dinakokanadāvalīm meghabhramarīkām āropayan sthitaḥ
34. He remains, superimposing on the lake of his own Self (ātman) the row of day-lotuses (which is) imbued with the mud of night, and the bee-like clouds.
गृहीत्वा कृपणः कृष्णां रजनीं जीर्णमार्जनीम् ।
आलोककनकक्षोदानाहरत्यभितो गिरिम् ॥ ३५ ॥
gṛhītvā kṛpaṇaḥ kṛṣṇāṃ rajanīṃ jīrṇamārjanīm ,
ālokakanakakṣodānāharatyabhito girim 35
35. gṛhītvā kṛpaṇaḥ kṛṣṇām rajanīm jīrṇamārjanīm
| ālokakanakakṣodān āharati abhitaḥ girim ||
35. kṛpaṇaḥ kṛṣṇām rajanīm jīrṇamārjanīm gṛhītvā
girim abhitaḥ ālokakanakakṣodān āharati
35. A miser, having taken the dark night (rajanī) as an old broom, collects particles of golden light (āloka) from all around the mountain (giri).
संचारयन्क्रियाङ्गुल्या कोणकेष्वर्कदीपिकाम् ।
जगत्सद्मनि कार्पण्यात्क्व किमस्तीति वीक्षते ॥ ३६ ॥
saṃcārayankriyāṅgulyā koṇakeṣvarkadīpikām ,
jagatsadmani kārpaṇyātkva kimastīti vīkṣate 36
36. saṃcārayan kriyā-aṅgulyā koṇakeṣu arka-dīpikām
jagat-sadmani kārpaṇyāt kva kim asti iti vīkṣate
36. saṃcārayan kriyā-aṅgulyā arka-dīpikām koṇakeṣu
jagat-sadmani kārpaṇyāt kva kim asti iti vīkṣate
36. Wielding the sun as a lamp with its active finger, it surveys every corner, driven by a miserly nature, searching in the house of the world to see what exists where.
प्रेक्ष्याहर्विनिमेषेण सूर्याक्ष्णा पाकवन्त्यलम् ।
लोकपालफलान्यत्ति जगज्जीर्णवनादयम् ॥ ३७ ॥
prekṣyāharvinimeṣeṇa sūryākṣṇā pākavantyalam ,
lokapālaphalānyatti jagajjīrṇavanādayam 37
37. prekṣya ahar-vinimeṣeṇa sūrya-akṣṇā pākavanti alam
lokapāla-phalāni atti jagat-jīrṇa-vana-ādiḥ ayam
37. ayam jagat-jīrṇa-vana-ādiḥ ahar-vinimeṣeṇa sūrya-akṣṇā
pākavanti alam lokapāla-phalāni prekṣya atti
37. This one, an ancient world-forest itself, observes the abundantly ripened fruits of the world-protectors (lokapālas) with the sun as its eye, through the constant cycle of day and night, and then consumes them.
जगज्जीर्णकुटीकीर्णानर्पयत्युग्रकोटरे ।
क्रमेण गुणवल्लोकमणीन्मृत्युसमुद्गके ॥ ३८ ॥
jagajjīrṇakuṭīkīrṇānarpayatyugrakoṭare ,
krameṇa guṇavallokamaṇīnmṛtyusamudgake 38
38. jagat-jīrṇa-kuṭī-kīrṇān arpayati ugra-koṭare
krameṇa guṇavat-loka-maṇīn mṛtyu-samudgake
38. (saḥ) krameṇa jagat-jīrṇa-kuṭī-kīrṇān
guṇavat-loka-maṇīn ugra-koṭare mṛtyu-samudgake arpayati
38. Gradually, this one places the jewel-like virtuous people, who are scattered throughout the decrepit hut of the world, into the fearsome cavity which is the casket of death.
गुणैरापूर्यते यैव लोकरत्नावली भृशम् ।
भूषार्थमिव तामङ्गे कृत्वा भूयो निकृन्तति ॥ ३९ ॥
guṇairāpūryate yaiva lokaratnāvalī bhṛśam ,
bhūṣārthamiva tāmaṅge kṛtvā bhūyo nikṛntati 39
39. guṇaiḥ āpūryate yā eva loka-ratnāvalī bhṛśam
bhūṣā-artham iva tām aṅge kṛtvā bhūyaḥ nikṛntati
39. yā eva loka-ratnāvalī bhṛśam guṇaiḥ āpūryate,
(saḥ) tām bhūṣā-artham iva aṅge kṛtvā bhūyaḥ nikṛntati
39. The very necklace of world-gems that is intensely filled with virtues (guṇa), this one (Time/Death), as if for adornment, places it upon its body and then cuts it asunder again.
दिनहंसानुसृतया निशेन्दीवरमालया ।
तारकेसरयाजस्रं चपलो वलयत्यलम् ॥ ४० ॥
dinahaṃsānusṛtayā niśendīvaramālayā ,
tārakesarayājasraṃ capalo valayatyalam 40
40. dina-haṃsa-anusṛtayā niśā-indīvara-mālayā
tāra-kesarayā ajasram capalaḥ valayati alam
40. capalaḥ ajasram alam valayati dina-haṃsa-anusṛtayā
niśā-indīvara-mālayā tāra-kesarayā
40. The restless one perpetually and fully encircles [the world] by means of the night, which is pursued by the day-swan (sun) and is like a garland of blue lotuses adorned with stars as its filaments.
शैलार्णद्युधराशृङ्गजगदूर्णायुसौनिकः ।
प्रत्यहं पिबते प्रेक्ष्य तारारक्तकणानपि ॥ ४१ ॥
śailārṇadyudharāśṛṅgajagadūrṇāyusaunikaḥ ,
pratyahaṃ pibate prekṣya tārāraktakaṇānapi 41
41. śaila-arṇa-dyu-dharā-śr̥ṅga-jagat-ūrṇāyu-saunikaḥ
pratyaham pibate prekṣya tāra-rakta-kaṇān api
41. śaila-arṇa-dyu-dharā-śr̥ṅga-jagat-ūrṇāyu-saunikaḥ
pratyaham tāra-rakta-kaṇān api prekṣya pibate
41. This butcher, who destroys the cosmic web (like a spider's creation) made of mountains, oceans, heavens, earth, and celestial peaks, daily observes and drinks even the drops of star-blood.
तारुण्यनलिनीसोम आयुर्मातङ्गकेसरी ।
न तदस्ति न यस्यायं तुच्छातुच्छस्य तस्करः ॥ ४२ ॥
tāruṇyanalinīsoma āyurmātaṅgakesarī ,
na tadasti na yasyāyaṃ tucchātucchasya taskaraḥ 42
42. tāruṇya-nalinī-somaḥ āyus-mātaṅga-kesarī na tat
asti na yasya ayam tucchā-tucchasya taskaraḥ
42. ayam tāruṇya-nalinī-somaḥ āyus-mātaṅga-kesarī.
tat na asti,
yasya ayam tucchā-tucchasya taskaraḥ na.
42. He is the moon for the lotus pond of youth and the lion for the elephant of life. There is nothing, whether great or small, of which he is not the thief.
कल्पकेलिविलासेन पिष्टपातितजन्तुना ।
अभावो भावभासेन रमते स्वात्मनात्मनि ॥ ४३ ॥
kalpakelivilāsena piṣṭapātitajantunā ,
abhāvo bhāvabhāsena ramate svātmanātmani 43
43. kalpa-keli-vilāsena piṣṭa-pātita-jantunā
abhāvaḥ bhāva-bhāsena ramate svātmanā ātmani
43. abhāvaḥ svātmanā ātmani kalpa-keli-vilāsena
piṣṭa-pātita-jantunā bhāva-bhāsena ramate
43. Non-existence (abhāva) delights within its own (supreme) Self (ātman) by its very nature (svātmanā). It does so through the playful sport of cosmic cycles, through the living beings who are crushed and destroyed, and through the mere appearance of existence.
कर्ता भोक्ताथ संहर्ता
स्मर्ता सर्वपदं गतः ॥ ४४ ॥
kartā bhoktātha saṃhartā
smartā sarvapadaṃ gataḥ 44
44. kartā bhoktā atha saṃhartā
smartā sarvapadaṃ gataḥ
44. kartā bhoktā atha saṃhartā
smartā sarvapadaṃ gataḥ
44. This (entity) is the doer, the experiencer, the destroyer, and the rememberer, having attained all states.
सकलमप्यकलाकलितान्तरं सुभगदुर्भगरूपधरं वपुः ।
प्रकटयन्सहसैव च गोपयन् विलसतीह हि कालबलं नृषु ॥ ४५ ॥
sakalamapyakalākalitāntaraṃ subhagadurbhagarūpadharaṃ vapuḥ ,
prakaṭayansahasaiva ca gopayan vilasatīha hi kālabalaṃ nṛṣu 45
45. sakalam api akalākalitāntaraṃ
subhagadurbhagarūpadharaṃ vapuḥ
prakaṭayan sahasā eva ca gopayan
vilasati iha hi kālabalaṃ nṛṣu
45. iha nṛṣu hi kālabalaṃ sakalam
api akalākalitāntaraṃ
subhagadurbhagarūpadharaṃ vapuḥ prakaṭayan
ca sahasā eva gopayan vilasati
45. Indeed, here among humans, the power of time (kālabala) plays, simultaneously revealing and concealing its entire essence (vapuḥ), which is undivided within itself and assumes forms of both fortune and misfortune.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216