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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-110

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श्रीवसिष्ठ उवाच ।
परमात्कारणादादौ चिच्चेत्यपदपातिनी ।
कलनापदमासाद्य कला कलिलतां गता ॥ १ ॥
śrīvasiṣṭha uvāca ,
paramātkāraṇādādau ciccetyapadapātinī ,
kalanāpadamāsādya kalā kalilatāṃ gatā 1
1. paramāt kāraṇāt ādau cit cetyapadapātinī
kalanāpadam āsādya kalā kalilatām gatā
1. śrīvasiṣṭhaḥ uvāca ādau paramāt kāraṇāt cit
cetyapadapātinī kalanāpadam āsādya kalā kalilatām gatā
1. Śrī Vasiṣṭha said: 'From the ultimate cause, in the very beginning, pure consciousness (cit), by becoming involved with the realm of objects (cetyapada) and attaining the state of perception (kalanāpada), transformed into an agitated and confused 'part' (kalā).'
असत्स्वेव विमोहेषु रामैवंप्रायवृत्तिषु ।
घनेषु तुच्छतामेत्य चिराय परिमूर्च्छति ॥ २ ॥
asatsveva vimoheṣu rāmaivaṃprāyavṛttiṣu ,
ghaneṣu tucchatāmetya cirāya parimūrcchati 2
2. asatsu eva vimoheṣu rāma evaṃprāyavṛttiṣu |
ghaneṣu tucchatām etya cirāya parimūrcchati ||
2. rāma,
asatsu eva evaṃprāyavṛttiṣu ghaneṣu vimoheṣu tucchatām etya cirāya parimūrcchati.
2. O Rāma, amidst these very delusions (vimoha) which are non-existent and whose nature it is to operate in such ways, even when they appear dense, [delusion itself], having attained insignificance, fades away completely for a long time.
असदेव मनोवृत्तिर्म्लाना विस्तारयत्यलम् ।
दुःखं दोषसहस्रेण वेतालानिव बालिका ॥ ३ ॥
asadeva manovṛttirmlānā vistārayatyalam ,
duḥkhaṃ doṣasahasreṇa vetālāniva bālikā 3
3. asat eva manovṛttiḥ mlānā vistārayati alam |
duḥkham doṣasahastreṇa vetālān iva bālikā ||
3. mlānā asat eva manovṛttiḥ alam doṣasahastreṇa duḥkham vistārayati,
bālikā vetālān iva.
3. Indeed, a languid, truly non-existent mental activity (manovṛtti) greatly prolongs suffering (duḥkha) through a thousand flaws, just as a young girl [imagines] ghosts (vetāla).
सदेव हि महादुःखमसत्तां नयति क्षणात् ।
निष्कलङ्का मनोवृत्तिरन्धकारमिवार्करुक् ॥ ४ ॥
sadeva hi mahāduḥkhamasattāṃ nayati kṣaṇāt ,
niṣkalaṅkā manovṛttirandhakāramivārkaruk 4
4. sat eva hi mahāduḥkham asattām nayati kṣaṇāt |
niṣkalaṅkā manovṛttiḥ andhakāram iva arkaruk ||
4. hi,
niṣkalaṅkā manovṛttiḥ sat eva mahāduḥkham kṣaṇāt asattām nayati,
arkaruk andhakāram iva.
4. Indeed, a stainless mental activity (manovṛtti) instantly brings great suffering (duḥkha), which seems to be real, to a state of non-existence, just as the sun's radiance (arkaruk) [dispels] darkness (andhakāra).
नयत्यभ्याशतां दूरं दूरमभ्याशतां नयेत् ।
मनो वल्गति भूतेषु बालो बालखगेष्विव ॥ ५ ॥
nayatyabhyāśatāṃ dūraṃ dūramabhyāśatāṃ nayet ,
mano valgati bhūteṣu bālo bālakhageṣviva 5
5. nayati abhyāśatām dūram dūram abhyāśatām nayet
| manaḥ valgati bhūteṣu bālaḥ bālakhageṣu iva ||
5. manaḥ abhyāśatām dūram nayati,
ca dūram abhyāśatām nayet.
bālaḥ bālakhageṣu iva,
(manaḥ) bhūteṣu valgati.
5. The mind (manas) brings nearness far [away] and can bring distance near. It wanders restlessly among beings (bhūta), just like a child (bāla) among young birds.
अभयं भयमज्ञस्य चेतसो वासनावतः ।
दूरतो मुग्धपान्थस्य स्थाणुर्याति पिशाचताम् ॥ ६ ॥
abhayaṃ bhayamajñasya cetaso vāsanāvataḥ ,
dūrato mugdhapānthasya sthāṇuryāti piśācatām 6
6. abhayam bhayam ajñasya cetasaḥ vāsanāvataḥ
dūrataḥ mugdhapānthasya sthāṇuḥ yāti piśācatām
6. vāsanāvataḥ ajñasya cetasaḥ abhayam bhayam yāti
dūrataḥ mugdhapānthasya sthāṇuḥ piśācatām yāti
6. For an ignorant mind (cetasaḥ) filled with latent impressions (vāsanā), even safety (abhayam) can become a source of fear (bhayam). Just as for a deluded traveler (mugdhapānthasya) viewing from a distance, a tree-stump (sthāṇuḥ) appears to be a ghost (piśācatām).
शत्रुत्वं शङ्कते मित्रे कलङ्कमलिनं मनः ।
मदाविष्टमतिर्जन्तुर्भ्रमत्पश्यति भूतलम् ॥ ७ ॥
śatrutvaṃ śaṅkate mitre kalaṅkamalinaṃ manaḥ ,
madāviṣṭamatirjanturbhramatpaśyati bhūtalam 7
7. śatrutvam śaṅkate mitre kalaṅkamalinam manaḥ
madāviṣṭamatiḥ jantuḥ bhramat paśyati bhūtalam
7. kalaṅkamalinam manaḥ mitre śatrutvam śaṅkate
madāviṣṭamatiḥ jantuḥ bhramat bhūtalam paśyati
7. A mind (manas) stained by impurity (kalaṅkamalinaṃ) suspects hostility (śatrutvam) even in a friend (mitre). Similarly, a creature (jantuḥ) whose intellect (mati) is clouded by intoxication (mada) perceives the earth (bhūtalam) as spinning (bhramat).
पर्याकुले हि मनसि शशिनो जायतेऽशनिः ।
अमृतं विषभावेन भुक्तं याति विषक्रियाम् ॥ ८ ॥
paryākule hi manasi śaśino jāyate'śaniḥ ,
amṛtaṃ viṣabhāvena bhuktaṃ yāti viṣakriyām 8
8. paryākule hi manasi śaśinaḥ jāyate aśaniḥ
amṛtam viṣabhāvena bhuktam yāti viṣakriyām
8. hi paryākule manasi śaśinaḥ aśaniḥ jāyate
viṣabhāvena bhuktam amṛtam viṣakriyām yāti
8. Indeed, when the mind (manas) is agitated (paryākule), even the moon (śaśin) appears as a thunderbolt (aśani). Nectar (amṛta), when consumed (bhuktam) with the belief (bhāva) that it is poison (viṣa), produces a poisonous effect (viṣakriyām).
सुरपत्तननिर्माणमसत्सदिव पश्यति ।
वासनावलितं चेतः स्वप्नवज्जाग्रदेव हि ॥ ९ ॥
surapattananirmāṇamasatsadiva paśyati ,
vāsanāvalitaṃ cetaḥ svapnavajjāgradeva hi 9
9. surapattananirmāṇam asat sat iva paśyati
vāsanāvalitam cetas svapnavat jāgrat eva hi
9. vāsanāvalitam cetas jāgrat eva hi
surapattananirmāṇam asat sat iva paśyati
9. A mind (cetas) enveloped by latent impressions (vāsanā) perceives the construction of a celestial city (surapattananirmāṇa) as both unreal (asat) and real (sat) simultaneously. Indeed, such a mind (cetas), even when awake, perceives like in a dream (svapnavat).
मोहैककारणं जन्तोर्मनसो वासनोल्वणा ।
उत्खातव्या प्रयत्नेन मूलोच्छेदेन सैव च ॥ १० ॥
mohaikakāraṇaṃ jantormanaso vāsanolvaṇā ,
utkhātavyā prayatnena mūlocchedena saiva ca 10
10. mohaikakāraṇam jantoḥ manasaḥ vāsanā ulvaṇā
utkhātavyā prayatnena mūlocchedena sā eva ca
10. jantoḥ manasaḥ ulvaṇā vāsanā mohaikakāraṇam (asti)
sā eva ca prayatnena mūlocchedena utkhātavyā (asti)
10. The intense latent impressions (vāsanā) of the mind are the sole cause of a living being's delusion (moha). Therefore, that very (vāsanā) must be uprooted with great effort, by completely destroying its roots.
वासनावागुराकृष्टो मनोहरिणको नृणाम् ।
परां विवशतामेति संसारवनगुल्मके ॥ ११ ॥
vāsanāvāgurākṛṣṭo manohariṇako nṛṇām ,
parāṃ vivaśatāmeti saṃsāravanagulmake 11
11. vāsanāvāgurākṛṣṭaḥ manaḥ hariṇakaḥ nṛṇām
parām vivaśatām eti saṃsāravanagulmake
11. nṛṇām manaḥ hariṇakaḥ vāsanāvāgurākṛṣṭaḥ
saṃsāravanagulmake parām vivaśatām eti
11. The deer-like mind of human beings, when ensnared by the net of latent impressions (vāsanā), falls into utter helplessness within the thickets of the forest of transmigration (saṃsāra).
येन च्छिन्ना विचारेण जीवस्य ज्ञेयवासना ।
निरभ्रस्येव सूर्यस्य तस्यालोको विराजते ॥ १२ ॥
yena cchinnā vicāreṇa jīvasya jñeyavāsanā ,
nirabhrasyeva sūryasya tasyāloko virājate 12
12. yena chinnā vicāreṇa jīvasya jñeyavāsanā
nirabhrasya iva sūryasya tasya ālokaḥ virājate
12. yena vicāreṇa jīvasya jñeyavāsanā chinnā (bhavati),
tasya ālokaḥ nirabhrasya sūryasya iva virājate
12. The latent impressions (vāsanā) of knowable objects belonging to the individual soul (jīva), when severed by proper discriminative inquiry (vicāra), reveal a light in that person (tasya ālokaḥ) that shines splendidly, like that of a cloudless sun.
अतस्त्वं मन एवेदं नरं विद्धि न देहकम् ।
जडो देहो मनश्चात्र न जडं नाजडं विदुः ॥ १३ ॥
atastvaṃ mana evedaṃ naraṃ viddhi na dehakam ,
jaḍo deho manaścātra na jaḍaṃ nājaḍaṃ viduḥ 13
13. ataḥ tvam manaḥ eva idam naram viddhi na dehakam
jaḍaḥ dehaḥ manaḥ ca atra na jaḍam na ajaḍam viduḥ
13. ataḥ tvam idam naram manaḥ eva viddhi,
dehakam na.
dehaḥ jaḍaḥ (asti).
atra ca manaḥ na jaḍam na ajaḍam (iti) viduḥ.
13. Therefore, understand this human being (nara) to be the mind itself, not merely the physical body. The body is considered inert, but the mind, in this context, is known as neither inert nor entirely non-inert (conscious).
यत्कृतं मनसा तात तत्कृतं विद्धि राघव ।
यत्त्यक्तं मनसा तावत्तत्त्यक्तं विद्धि चानघ ॥ १४ ॥
yatkṛtaṃ manasā tāta tatkṛtaṃ viddhi rāghava ,
yattyaktaṃ manasā tāvattattyaktaṃ viddhi cānagha 14
14. yat kṛtam manasā tāta tat kṛtam viddhi rāghava yat
tyaktam manasā tāvat tat tyaktam viddhi ca anagha
14. tāta rāghava yat manasā kṛtam tat kṛtam viddhi ca
anagha yat manasā tāvat tyaktam tat tyaktam viddhi
14. O dear father (tāta) Rāghava, know that what is done by the mind (manas) is truly done. And O sinless one (anagha), know that what is abandoned by the mind (manas) is truly abandoned.
मनोमात्रं जगत्कृत्स्नं मनः पर्यन्तमण्डलम् ।
मनो व्योम मनो भूमिर्मनो वायुर्मनो महान् ॥ १५ ॥
manomātraṃ jagatkṛtsnaṃ manaḥ paryantamaṇḍalam ,
mano vyoma mano bhūmirmano vāyurmano mahān 15
15. manomātram jagat kṛtsnam manaḥ paryanta maṇḍalam
manaḥ vyoma manaḥ bhūmiḥ manaḥ vāyuḥ manaḥ mahān
15. kṛtsnam jagat manomātram maṇḍalam manaḥ paryantam
manaḥ vyoma manaḥ bhūmiḥ manaḥ vāyuḥ manaḥ mahān
15. The entire world (jagat) is merely the mind (manas); the whole realm of existence (maṇḍala) is circumscribed by the mind (manas). The mind (manas) is space (vyoman), the mind is earth (bhūmi), the mind is air (vāyu), and the mind is the great principle (mahān).
मनो यदि पदार्थे तु तद्भावेन न योजयेत् ।
ततः सूर्योदयेऽप्येते न प्रकाशाः कदाचन ॥ १६ ॥
mano yadi padārthe tu tadbhāvena na yojayet ,
tataḥ sūryodaye'pyete na prakāśāḥ kadācana 16
16. manaḥ yadi padārthe tu tat bhāvena na yojayet
tataḥ sūrya udaye api ete na prakāśāḥ kadācana
16. yadi manaḥ tu padārthe tadbhāvena na yojayet
tataḥ sūryodaye api ete kadācana na prakāśāḥ
16. If the mind (manas) does not connect with an object (padārtha) through its own inherent nature, then even when the sun rises, these objects will never appear luminous.
मनो मोहमुपादत्ते यस्यासौ मूढ उच्यते ।
शरीरे मोहमापन्ने न शवो मूढ उच्यते ॥ १७ ॥
mano mohamupādatte yasyāsau mūḍha ucyate ,
śarīre mohamāpanne na śavo mūḍha ucyate 17
17. manaḥ moham upādatte yasya asau mūḍhaḥ ucyate
śarīre moham āpanne na śavaḥ mūḍhaḥ ucyate
17. manaḥ moham upādatte yasya asau mūḍhaḥ ucyate
śarīre moham āpanne śavaḥ mūḍhaḥ na ucyate
17. The mind (manas) grasps delusion (moha); the person in whom this happens is called deluded (mūḍha). When the body (śarīra) is afflicted by delusion, a corpse (śava) is not said to be deluded.
मनः पश्य भवत्यक्षि श्रृण्वच्छ्रवणतां गतम् ।
त्वग्भावं स्पर्शनादेति घ्राणतामेति जिघ्रणात् ॥ १८ ॥
manaḥ paśya bhavatyakṣi śrṛṇvacchravaṇatāṃ gatam ,
tvagbhāvaṃ sparśanādeti ghrāṇatāmeti jighraṇāt 18
18. manaḥ paśya bhavati akṣi śṛṇvat śravaṇatām gatam |
tvak bhāvam sparśanāt eti ghrāṇatām eti jighraṇāt
18. manaḥ paśya akṣi bhavati śṛṇvat śravaṇatām gatam
tvak sparśanāt bhāvam eti jighraṇāt ghrāṇatām eti
18. The mind (manas), when it sees, becomes the eye; when it hears, it attains the state of hearing (the ear). Through the act of touching, it reaches the state of the skin (the sense of touch); and through smelling, it attains the state of the nose (the sense of smell).
रसनाद्रसतामेति विचित्रास्तत्र वृत्तिषु ।
नाटके नूटवद्देहे मन एवानुवर्तते ॥ १९ ॥
rasanādrasatāmeti vicitrāstatra vṛttiṣu ,
nāṭake nūṭavaddehe mana evānuvartate 19
19. rasanāt rasatām eti vicitrāḥ tatra vṛttiṣu
| nāṭake naṭavat dehe manaḥ eva anuvartate
19. rasanāt rasatām eti tatra vṛttiṣu vicitrāḥ
nāṭake naṭavat dehe manaḥ eva anuvartate
19. Through tasting, it attains the state of taste (the tongue). In these activities, its functions (vṛtti) are varied. Just as an actor (naṭa) operates within a play (nāṭaka), so too the mind (manas) alone acts within the body.
लघु दीर्घं करोत्येव सत्येऽसत्तां प्रयच्छति ।
कटुतां नयति स्वादु रिपुं नयति मित्रताम् ॥ २० ॥
laghu dīrghaṃ karotyeva satye'sattāṃ prayacchati ,
kaṭutāṃ nayati svādu ripuṃ nayati mitratām 20
20. laghu dīrgham karoti eva satye asattām prayacchati
| kaṭutām nayati svādu ripum nayati mitratām
20. manaḥ (implied) laghu dīrgham karoti eva satye asattām
prayacchati svādu kaṭutām nayati ripum mitratām nayati
20. It (the mind) makes the short long, and gives unreality (asattā) to reality (satya). It transforms the sweet into bitter, and turns an enemy into a friend.
य एव प्रतिभासोऽस्य चेतसो वृत्तिवर्तिनः ।
ततस्तदेव प्रत्यक्षं तथात्रानुभवादिह ॥ २१ ॥
ya eva pratibhāso'sya cetaso vṛttivartinaḥ ,
tatastadeva pratyakṣaṃ tathātrānubhavādiha 21
21. yaḥ eva pratibhāsaḥ asya cetasaḥ vṛttivartinaḥ |
tataḥ tat eva pratyakṣam tathā atra anubhavāt iha
21. yaḥ eva asya cetasaḥ vṛttivartinaḥ pratibhāsaḥ asti
tataḥ tat eva pratyakṣam tathā atra iha anubhavāt
21. Whatever appearance (pratibhāsa) belongs to this mind (cetas), which functions through its modifications (vṛtti), that alone is considered direct perception (pratyakṣa). Similarly, here in this world, this is understood from direct experience.
प्रतिभासवशादेव स्वप्नाकुलितचेतसः ।
हरिश्चन्द्रस्य संपन्ना रात्रिर्द्वादशवार्षिकी ॥ २२ ॥
pratibhāsavaśādeva svapnākulitacetasaḥ ,
hariścandrasya saṃpannā rātrirdvādaśavārṣikī 22
22. pratibhāsavaśāt eva svapnākulitacetasaḥ
hariścandra-sya sampannā rātriḥ dvādaśavārṣikī
22. pratibhāsavaśāt eva svapnākulitacetasaḥ
hariścandra-sya dvādaśavārṣikī rātriḥ sampannā
22. Simply by the power of perception, Hariścandra, whose mind was agitated by dreams, experienced a night that lasted twelve years.
चित्तानुभाववशतो मुहूर्तत्वे गतं युगम् ।
इन्द्रद्युम्नस्य वैरिञ्च्यपुराभ्यन्तरवर्तिनः ॥ २३ ॥
cittānubhāvavaśato muhūrtatve gataṃ yugam ,
indradyumnasya vairiñcyapurābhyantaravartinaḥ 23
23. cittānubhāvavaśataḥ muhūrtatve gatam yugam
indradyumnasya vairiñcyapurābhyantaravartinaḥ
23. vairiñcyapurābhyantaravartinaḥ indradyumnasya
cittānubhāvavaśataḥ yugam muhūrtatve gatam
23. For Indradyumna, who resided within the city of Brahmā, an entire age (yuga) passed into the state of a mere moment, solely by the power of mental experience.
मनोज्ञया मनोवृत्त्या सुखतां याति रौरवम् ।
प्रातःप्राप्तव्यराज्यस्य सुबद्धस्येव बन्धनम् ॥ २४ ॥
manojñayā manovṛttyā sukhatāṃ yāti rauravam ,
prātaḥprāptavyarājyasya subaddhasyeva bandhanam 24
24. manojñayā manovṛttyā sukhatām yāti rauravam
prātaḥprāptavyarājyasya subaddhasya iva bandhanam
24. manojñayā manovṛttyā rauravam sukhatām yāti,
prātaḥprāptavyarājyasya subaddhasya bandhanam iva
24. Even the Raurava hell attains a state of pleasantness through a delightful state of mind, much like imprisonment for one who is destined to gain a kingdom in the morning.
जिते मनसि सर्वैव विजिता चेन्द्रियावलिः ।
शीर्यते च यथा तन्तौ दग्धे मौक्तिकमालिका ॥ २५ ॥
jite manasi sarvaiva vijitā cendriyāvaliḥ ,
śīryate ca yathā tantau dagdhe mauktikamālikā 25
25. jite manasi sarvā eva vijitā ca indriyāvaliḥ
śīryate ca yathā tantau dagdhe mauktikamālikā
25. manasi jite sarvā eva indriyāvaliḥ ca vijitā,
yathā tantau dagdhe mauktikamālikā ca śīryate
25. When the mind is conquered, the entire array of senses (indriya) is also subdued. And just as a pearl necklace falls apart when its thread is burned, so too do the senses crumble.
सर्वत्र स्थितया स्वच्छरूपया निर्विकारया ।
समया सूक्ष्मया नित्यं चिच्छक्त्या साक्षिभूतया ॥ २६ ॥
sarvatra sthitayā svaccharūpayā nirvikārayā ,
samayā sūkṣmayā nityaṃ cicchaktyā sākṣibhūtayā 26
26. sarvatra sthitayā svaccharūpayā nirvikārayā
samayā sūkṣmayā nityam cicchaktyā sākṣibhūtayā
26. nityam sarvatra sthitayā svaccharūpayā nirvikārayā
samayā sūkṣmayā sākṣibhūtayā cicchaktyā
26. By the consciousness-power (cicchakti), which is eternally present everywhere, of a pure nature, immutable, uniform, subtle, and functioning as a witness.
सर्वभावानुगतया न चेत्यार्थविभिन्नया ।
रामात्मसत्तया मूकमपि देहसमं जडम् ॥ २७ ॥
sarvabhāvānugatayā na cetyārthavibhinnayā ,
rāmātmasattayā mūkamapi dehasamaṃ jaḍam 27
27. sarvabhāvānugatayā na ca cetyārthavibhinnayā
rāmātmasattayā mūkam api dehasamam jaḍam
27. sarvabhāvānugatayā ca na cetyārthavibhinnayā
rāmātmasattayā mūkam api dehasamam jaḍam
27. ...and by the existence (sattā) of the Self (ātman) that is Rāma, which pervades all states of being and is not distinct from the objects of consciousness, even the mind, which is dumb, inert as a body, and dull...
मनोऽन्तश्चलति व्यर्थं मननैषणमुह्यया ।
बहिर्गिरिसरिद्व्योमसमुद्रपुरलीलया ॥ २८ ॥
mano'ntaścalati vyarthaṃ mananaiṣaṇamuhyayā ,
bahirgirisaridvyomasamudrapuralīlayā 28
28. manaḥ antaḥ calati vyartham mananaiṣaṇamuhyayā
bahiḥ girisaridvyomasamudrapuralīlayā
28. mūkam api dehasamam jaḍam manaḥ antaḥ mananaiṣaṇamuhyayā
vyartham calati ca bahiḥ girisaridvyomasamudrapuralīlayā
28. ...even the mind, though dumb, inert as a body, and dull, fruitlessly moves inwardly, deluded by thinking and desiring, and outwardly, through the playful activities of mountains, rivers, sky, oceans, and cities.
जाग्रच्चाभिमतं वस्तु नयत्यमृतमृष्टताम् ।
अनीहितं च विषतां नयत्यमृतमप्यलम् ॥ २९ ॥
jāgraccābhimataṃ vastu nayatyamṛtamṛṣṭatām ,
anīhitaṃ ca viṣatāṃ nayatyamṛtamapyalam 29
29. jāgrat ca abhimatam vastu nayati amṛtamṛṣṭatām
anīhitam ca viṣatām nayati amṛtam api alam
29. jāgrat ca abhimatam vastu amṛtamṛṣṭatām nayati
anīhitam amṛtam api alam ca viṣatām nayati
29. And while awake, it (the mind) transforms a desired object into a state touched by immortality, and conversely, it turns even abundant, undesired nectar into poison.
अमृष्टसर्वभावानामलमात्मचमत्कृतिम् ।
मनः स्वाभिमताकारं रूपं सृजति वस्तुषु ॥ ३० ॥
amṛṣṭasarvabhāvānāmalamātmacamatkṛtim ,
manaḥ svābhimatākāraṃ rūpaṃ sṛjati vastuṣu 30
30. amṛṣṭasarvabhāvānām alam ātmacamatkṛtim
manaḥ svābhimatākāram rūpam sṛjati vastuṣu
30. amṛṣṭasarvabhāvānām manaḥ vastuṣu
svābhimatākāram rūpam ātmacamatkṛtim alam sṛjati
30. The mind, whose inherent tendencies (bhāva) are not purified, creates in objects a form according to its own desires, leading to considerable self-delusion.
स्पन्देषु वायुतामेति प्रकाशेषु प्रकाशताम् ।
द्रवेषु द्रवतामेति चिच्छक्तिस्फुरितं मनः ॥ ३१ ॥
spandeṣu vāyutāmeti prakāśeṣu prakāśatām ,
draveṣu dravatāmeti cicchaktisphuritaṃ manaḥ 31
31. spandeṣu vāyutām eti prakāśeṣu prakāśatām
draveṣu dravatām eti cit śakti sphuritam manaḥ
31. cit śakti sphuritam manaḥ spandeṣu vāyutām eti,
prakāśeṣu prakāśatām eti,
draveṣu dravatām eti
31. The mind, which is a vibrant manifestation of the power (śakti) of consciousness (cit), becomes the nature of air in movements, the nature of light in illuminations, and the nature of fluidity in liquids.
पृथ्व्यां कठिनतामेति शून्यतां शून्यदृष्टिषु ।
सर्वत्रेच्छास्थितिं याति चिच्छक्तिस्फुरितं मनः ॥ ३२ ॥
pṛthvyāṃ kaṭhinatāmeti śūnyatāṃ śūnyadṛṣṭiṣu ,
sarvatrecchāsthitiṃ yāti cicchaktisphuritaṃ manaḥ 32
32. pṛthvyām kaṭhinatām eti śūnyatām śūnyadṛṣṭiṣu
sarvatra icchāsthitim yāti cit śakti sphuritam manaḥ
32. cit śakti sphuritam manaḥ pṛthvyām kaṭhinatām eti,
śūnyadṛṣṭiṣu śūnyatām eti sarvatra icchāsthitim yāti
32. The mind, which is a vibrant manifestation of the power (śakti) of consciousness (cit), becomes hardness in earth and emptiness in perceptions of voidness. Everywhere, it attains a state according to its own desire.
शुक्लं कृष्णीकरोत्येव कृष्णं नयति शुक्लताम् ।
विनैव देशकालाभ्यां शक्तिं पश्यास्य चेतसः ॥ ३३ ॥
śuklaṃ kṛṣṇīkarotyeva kṛṣṇaṃ nayati śuklatām ,
vinaiva deśakālābhyāṃ śaktiṃ paśyāsya cetasaḥ 33
33. śuklam kṛṣṇīkaroti eva kṛṣṇam nayati śuklatām
vinā eva deśakālābhyām śaktim paśya asya cetasaḥ
33. (manaḥ) śuklam eva kṛṣṇīkaroti,
kṛṣṇam śuklatām nayati deśakālābhyām vinā eva asya cetasaḥ śaktim paśya
33. The mind certainly turns white things black and brings black things to whiteness. Behold the power (śakti) of this consciousness (cetas), acting even without the constraints of space and time.
मनस्यन्यत्र संसक्ते चर्वितस्यापि जिह्वया ।
भोजनस्यापि मृष्टस्य न स्वादोऽस्यानुभूयते ॥ ३४ ॥
manasyanyatra saṃsakte carvitasyāpi jihvayā ,
bhojanasyāpi mṛṣṭasya na svādo'syānubhūyate 34
34. manasi anyatra saṃsakte carvitasyāpi jihvayā
bhojanasyāpi mṛṣṭasya na svādaḥ asya anubhūyate
34. manasi anyatra saṃsakte (sati),
jihvayā carvitasya api mṛṣṭasya bhojanasya api,
asya svādaḥ na anubhūyate.
34. When the mind is absorbed in other things, the taste of even delicious food, though chewed by the tongue, is not perceived.
यच्चित्तदृष्टं तद्दृष्टं न दृष्टं तदलोकितम् ।
अन्धकारे यथा रूपमिन्द्रियं निर्मितं तथा ॥ ३५ ॥
yaccittadṛṣṭaṃ taddṛṣṭaṃ na dṛṣṭaṃ tadalokitam ,
andhakāre yathā rūpamindriyaṃ nirmitaṃ tathā 35
35. yat cittadṛṣṭam tat dṛṣṭam na dṛṣṭam tat alokitam
andhakāre yathā rūpam indriyam nirmitam tathā
35. yat cittadṛṣṭam,
tat dṛṣṭam (bhavati).
(yat) na dṛṣṭam,
tat alokitam (bhavati).
yathā andhakāre rūpam (na dṛśyate),
tathā indriyam nirmitam (bhavati).
35. What is perceived by the mind, that alone is truly seen; what is not perceived, that remains unobserved. Just as a form cannot be seen in darkness, so too are the senses (indriya) fashioned.
इन्द्रियेण मनो देहि मनसेन्द्रियमुन्मनः ।
इन्द्रियाणि प्रसूतानि मनसो नेन्द्रियान्मनः ॥ ३६ ॥
indriyeṇa mano dehi manasendriyamunmanaḥ ,
indriyāṇi prasūtāni manaso nendriyānmanaḥ 36
36. indriyeṇa manaḥ dehi manasā indriyam unmanaḥ
indriyāṇi prasūtāni manasaḥ na indriyāt manaḥ
36. (tvam) indriyeṇa manaḥ dehi,
(tataḥ) manasā indriyam unmanaḥ (kuru).
indriyāṇi manasaḥ prasūtāni (santi),
manaḥ indriyāt na (prasūtam asti).
36. Direct the mind through the senses (indriya); then, by means of the mind, make the sense organ transcendent (unmanaḥ). The senses (indriya) originate from the mind, not the mind from the senses.
अत्यन्तभिन्नयोरैक्यं येषां चित्तशरीरयोः ।
ज्ञातज्ञेया महात्मानो मनस्यास्ते सुपण्डिताः ॥ ३७ ॥
atyantabhinnayoraikyaṃ yeṣāṃ cittaśarīrayoḥ ,
jñātajñeyā mahātmāno manasyāste supaṇḍitāḥ 37
37. atyantabhinnayoḥ aikyam yeṣām cittaśarīrayoḥ
jñātajñeyāḥ mahātmānaḥ manasi āste supaṇḍitāḥ
37. yeṣām atyantabhinnayoḥ cittaśarīrayoḥ aikyam (bhavati),
(te) jñātajñeyāḥ mahātmānaḥ supaṇḍitāḥ manasi āste.
37. Great souls (mahātman) and truly wise ones (supaṇḍita) are those for whom, even though mind (citta) and body (śarīra) are extremely distinct, there is a unity (aikyam) between them. Having realized what is to be known, they abide in the mind (manas).
कुसुमोल्लासिधम्मिल्ला हेलाचलितलोचना ।
काष्ठकुड्योपमाङ्गेषु लग्नाप्यमनसोऽङ्गना ॥ ३८ ॥
kusumollāsidhammillā helācalitalocanā ,
kāṣṭhakuḍyopamāṅgeṣu lagnāpyamanaso'ṅganā 38
38. kusumollāsidhammillā helācalitalocanā
kāṣṭhakuḍyopamāṅgeṣu lagnā api amanasaḥ aṅganā
38. kusumollāsidhammillā helācalitalocanā aṅganā
kāṣṭhakuḍyopamāṅgeṣu lagnā api amanasaḥ
38. Even a woman, with her coiffure adorned with blooming flowers and her eyes playfully moving, is ignored when she clings to men whose bodies are like wooden walls and whose minds (manas) are elsewhere.
मनस्यन्यत्र संसक्ते वीतरागेण कानने ।
क्रव्यादचर्वितोऽङ्कस्थः स्वकरोऽपि न लक्षितः ॥ ३९ ॥
manasyanyatra saṃsakte vītarāgeṇa kānane ,
kravyādacarvito'ṅkasthaḥ svakaro'pi na lakṣitaḥ 39
39. manasi anyatra saṃsakte vītarāgeṇa kānane
kravyādacarvitaḥ aṅkasthaḥ svakaraḥ api na lakṣitaḥ
39. kānane vītarāgeṇa manasi anyatra saṃsakte
aṅkasthaḥ kravyādacarvitaḥ svakaraḥ api na lakṣitaḥ
39. In the forest, a person devoid of passion (vītarāga), with his mind (manas) preoccupied, did not even notice his own hand, though it rested on his lap, being chewed by a carnivorous animal.
सुखीकर्तुं सुदुःखानि दुःखीकर्तुं सुखानि च ।
सुखेनैवाशु युज्यन्ते मनसोऽतिशया मुनेः ॥ ४० ॥
sukhīkartuṃ suduḥkhāni duḥkhīkartuṃ sukhāni ca ,
sukhenaivāśu yujyante manaso'tiśayā muneḥ 40
40. sukhīkartuṃ suduḥkhāni duḥkhīkartuṃ sukhāni ca
sukhena eva āśu yujyante manasaḥ atiśayāḥ muneḥ
40. muneḥ manasaḥ atiśayāḥ suduḥkhāni sukhīkartuṃ ca
sukhāni duḥkhīkartuṃ sukhena eva āśu yujyante
40. The extraordinary powers of a sage's mind (manas) are easily and quickly able to make great sorrows into joys, and joys into sorrows.
मनस्यन्यत्र संसक्ते कथ्यमानापि यत्नतः ।
लता परशुकृत्तेव कथा विच्छिद्यते बत ॥ ४१ ॥
manasyanyatra saṃsakte kathyamānāpi yatnataḥ ,
latā paraśukṛtteva kathā vicchidyate bata 41
41. manasi anyatra saṃsakte kathyamānā api yatnataḥ
latā paraśukṛttā iva kathā vicchidyate bata
41. bata manasi anyatra saṃsakte yatnataḥ kathyamānā
api kathā paraśukṛttā latā iva vicchidyate
41. Alas, when the mind (manas) is preoccupied, a story, even if told with great effort, is broken off like a creeper cut by an axe.
मनस्यद्रितटारूढे गृहस्थेनापि जन्तुना ।
शुभ्राभ्रकन्दरभ्रान्तिदुःखं समनुभूयते ॥ ४२ ॥
manasyadritaṭārūḍhe gṛhasthenāpi jantunā ,
śubhrābhrakandarabhrāntiduḥkhaṃ samanubhūyate 42
42. manasi adritaṭārūḍhe gṛhasthena api jantunā
śubhrābhrakandarabhrāntiduḥkham samanu_bhūyate
42. gṛhasthena api jantunā manasi adritaṭārūḍhe
śubhrābhrakandarabhrāntiduḥkham samanu_bhūyate
42. Even by a person (jantu) who is a householder (gṛhastha), when the mind (manasi) is absorbed in mountain slopes, the suffering (duḥkha) caused by the illusion (bhrānti) of a bright cloud-cave is fully experienced.
मनस्युल्लसिते स्वप्ने हृद्येव पुरपर्वताः ।
आकाश इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥ ४३ ॥
manasyullasite svapne hṛdyeva puraparvatāḥ ,
ākāśa iva vistīrṇe dṛśyante nirmitāḥ kṣamāḥ 43
43. manasi ullasite svapne hṛdi iva puraparvatāḥ
ākāśe iva vistīrṇe dṛśyante nirmitāḥ kṣamāḥ
43. svapne manasi ullasite,
hṛdi vistīrṇe ākāśe iva nirmitāḥ puraparvatāḥ kṣamāḥ iva dṛśyante
43. When the mind (manasi) is active (ullasite) in a dream (svapne), cities and mountains (puraparvatāḥ), as if created (nirmitāḥ), appear (dṛśyante) in the heart (hṛdi), which is vast (vistīrṇe) like (iva) space (ākāśa), appearing as various lands (kṣamāḥ).
मनो विलुलिते स्वप्ने हृद्येवाद्रिपुरावलिम् ।
तनोति चलिताम्भोधिर्वीचीचयमिवात्मनि ॥ ४४ ॥
mano vilulite svapne hṛdyevādripurāvalim ,
tanoti calitāmbhodhirvīcīcayamivātmani 44
44. manaḥ vilulite svapne hṛdi iva adripurāvalim
tanoti calita ambhodhiḥ vīcīcayam iva ātmani
44. svapne manas vilulite,
manaḥ hṛdi adripurāvalim tanoti,
calitaḥ ambhodhiḥ ātmani vīcīcayam iva (tanoti)
44. When the mind (manas) is agitated (vilulite) in a dream (svapne), it creates (tanoti) a series of mountains and cities (adripurāvalim) within the heart (hṛdi), just as a disturbed ocean (calitāmbhodhi) generates a multitude of waves (vīcīcayam) within its own nature (ātman).
अन्तरब्धिजलाद्यद्वत्तरङ्गापीडवीचयः ।
देहान्तर्मनसस्तद्वत्स्वप्नाद्रिपुरराजयः ॥ ४५ ॥
antarabdhijalādyadvattaraṅgāpīḍavīcayaḥ ,
dehāntarmanasastadvatsvapnādripurarājayaḥ 45
45. antaḥ abdhi_jalāt yadvat taraṅgāpīḍavīcayaḥ
deha antaḥ manasaḥ tadvat svapnādripurarājayḥ
45. yadvat abdhi_jalāt antaḥ taraṅgāpīḍavīcayaḥ (udbhavanti),
tadvat deha antaḥ manasaḥ svapnādripurarājayḥ (udbhavanti)
45. Just as waves and surges (taraṅgāpīḍavīcayaḥ) arise from within the ocean water (abdhi_jala), similarly (tadvat) the rows of dream mountains and cities (svapnādripurarājayḥ) arise from the mind (manas) within the body (deha).
अङ्कुरस्य यथा पत्रलतापुष्पफलश्रियः ।
मनसोऽस्य तथा जाग्रत्स्वप्नविभ्रमभूमयः ॥ ४६ ॥
aṅkurasya yathā patralatāpuṣpaphalaśriyaḥ ,
manaso'sya tathā jāgratsvapnavibhramabhūmayaḥ 46
46. aṅkurasya yathā patralatāpuṣpaphalśriyaḥ |
manasaḥ asya tathā jāgratsvapnavibhramabhūmayaḥ ||
46. yathā aṅkurasya patralatāpuṣpaphalśriyaḥ tathā
asya manasaḥ jāgratsvapnavibhramabhūmayaḥ
46. Just as the splendors of leaves, vines, flowers, and fruits belong to a sprout, similarly, the realms of waking, dream, and delusion belong to this mind (manas).
व्यतिरिक्ता यथा हेम्नो न हेमवनिता तथा ।
जाग्रत्स्वप्नक्रियालक्ष्मीर्व्यतिरिक्ता न चेतसः ॥ ४७ ॥
vyatiriktā yathā hemno na hemavanitā tathā ,
jāgratsvapnakriyālakṣmīrvyatiriktā na cetasaḥ 47
47. vyatiriktā yathā hemnaḥ na hemavanitā tathā |
jāgratsvapnakriyālakṣmīḥ vyatiriktā na cetasaḥ ||
47. yathā hemavanitā hemnaḥ na vyatiriktā tathā
jāgratsvapnakriyālakṣmīḥ cetasaḥ na vyatiriktā
47. Just as a golden ornament is not separate from gold, similarly, the splendor of waking and dreaming activities is not separate from consciousness (cetas).
धाराकणोर्मिफेनश्रीर्यथा संलक्ष्यतेऽम्भसः ।
तथा विचित्रविभवा नानातेयं हि चेतसः ॥ ४८ ॥
dhārākaṇormiphenaśrīryathā saṃlakṣyate'mbhasaḥ ,
tathā vicitravibhavā nānāteyaṃ hi cetasaḥ 48
48. dhārākaṇo'rmiphenaśrīḥ yathā saṃlakṣyate ambhasaḥ
| tathā vicitravibhavā nānātā iyam hi cetasaḥ ||
48. yathā ambhasaḥ dhārākaṇo'rmiphenaśrīḥ saṃlakṣyate
tathā vicitravibhavā iyam nānātā hi cetasaḥ
48. Just as the beauty of currents, particles, waves, and foam is perceived to belong to water, similarly, this diverse multiplicity, endowed with various splendors (vibhava), indeed belongs to consciousness (cetas).
स्वचित्तवृत्तिरेवेह जाग्रत्स्वप्नदृशोदितम् ।
रसावेशादुपादत्ते शैलूष इव भूमिकाम् ॥ ४९ ॥
svacittavṛttireveha jāgratsvapnadṛśoditam ,
rasāveśādupādatte śailūṣa iva bhūmikām 49
49. svacittavṛttiḥ eva iha jāgratsvapnadṛśā uditam
| rasāveśāt upādatte śailūṣaḥ iva bhūmikām ||
49. iha jāgratsvapnadṛśā uditam svacittavṛttiḥ
eva śailūṣaḥ iva rasāveśāt bhūmikām upādatte
49. Here, what is manifested by waking and dreaming perception is indeed one's own mental modification (cittavṛtti). The mind (citta), like an actor (śailūṣa), assumes a role (bhūmikā) due to absorption in emotion (rasa).
चण्डालत्वं हि लवणे प्रतिभासवशाद्यथा ।
तथेदं जगदाभोगि मनो मननमात्रकम् ॥ ५० ॥
caṇḍālatvaṃ hi lavaṇe pratibhāsavaśādyathā ,
tathedaṃ jagadābhogi mano mananamātrakam 50
50. caṇḍālatvam hi lavaṇe pratibhāsavaśāt yathā |
tathā idam jagat ābhogi manaḥ mananamātrakam ||
50. yathā lavaṇe pratibhāsavaśāt hi caṇḍālatvam,
tathā idam ābhogi jagat mananamātrakam manaḥ (asti).
50. Just as the impurity (caṇḍālatvam) perceived in salt (lavaṇa) is merely due to its appearance (pratibhāsa), so too this entire abundant world is nothing but the mind (manas) itself, a product of its own reflection (manana).
यद्यत्संवेद्यते किंचित्तेन तेनाशु भूयते ।
मनो मनननिर्माणं यथेच्छसि तथा कुरु ॥ ५१ ॥
yadyatsaṃvedyate kiṃcittena tenāśu bhūyate ,
mano manananirmāṇaṃ yathecchasi tathā kuru 51
51. yat yat saṃvedyate kiñcit tena tena āśu bhūyate |
manaḥ manananirmāṇam yathā icchasi tathā kuru ||
51. yat yat kiñcit saṃvedyate,
tena tena āśu bhūyate.
manaḥ manananirmāṇam (asti).
yathā icchasi,
tathā kuru.
51. Whatever is perceived, by that very perception one quickly becomes that. The mind (manas) creates through its reflection (manana); therefore, fashion it as you desire.
नानापुरसरिच्छैलरूपतामेत्य देहिनाम् ।
तनोत्यन्तःस्थमेवेदं जाग्रत्स्वप्नमयं मनः ॥ ५२ ॥
nānāpurasaricchailarūpatāmetya dehinām ,
tanotyantaḥsthamevedaṃ jāgratsvapnamayaṃ manaḥ 52
52. nānāpurasaricchailarūpatām etya dehinām | tanoti
antaḥstham eva idam jāgratsvapnamayam manaḥ ||
52. dehinām nānāpurasaricchailarūpatām etya,
antaḥstham idam manaḥ eva jāgratsvapnamayam tanoti.
52. Assuming the forms of various cities, rivers, and mountains for embodied beings (dehinām), this very mind (manas), dwelling within, expands itself as the states of waking and dreaming.
सुरत्वाद्दैत्यतामेत्य नागत्वान्नगतामपि ।
प्रतिभासवशाच्चित्तमापन्नं लवणो यथा ॥ ५३ ॥
suratvāddaityatāmetya nāgatvānnagatāmapi ,
pratibhāsavaśāccittamāpannaṃ lavaṇo yathā 53
53. suratvāt daityatām etya nāgatvāt nagatām api |
pratibhāsavaśāt cittam āpannam lavaṇaḥ yathā ||
53. yathā lavaṇaḥ,
(tathā) pratibhāsavaśāt cittam suratvāt daityatām etya,
nāgatvāt nagatām api āpannam.
53. Just as salt (lavaṇa) appears to change, so too the mind (citta), due to its perceptions (pratibhāsa), assumes different states: from divinity (suratva) to demonhood (daityatva), and even from being a serpent deity (nāgatva) to being an immobile mountain (nagatā).
नरत्वादेति नारीत्वं पितृत्वात्पुत्रतां गतः ।
यथा क्षिप्रं प्रति नरः स्वसंकल्पात्तथा मनः ॥ ५४ ॥
naratvādeti nārītvaṃ pitṛtvātputratāṃ gataḥ ,
yathā kṣipraṃ prati naraḥ svasaṃkalpāttathā manaḥ 54
54. naratvāt eti nārītvaṃ pitṛtvāt putratāṃ gataḥ
yathā kṣipraṃ prati naraḥ svasaṃkalpāt tathā manaḥ
54. yathā naraḥ svasaṃkalpāt naratvāt nārītvaṃ eti,
pitṛtvāt putratām gataḥ,
tathā manaḥ kṣipram prati
54. Just as a person quickly attains the state of womanhood from manhood, or sonship from fatherhood, through their own resolve (saṃkalpa), so too does the mind (manas) [transform].
संकल्पतः प्रम्रियते संकल्पाज्जायते पुनः ।
मनश्चिरन्तनाभ्यस्ताज्जीवतामेत्यनाकृति ॥ ५५ ॥
saṃkalpataḥ pramriyate saṃkalpājjāyate punaḥ ,
manaścirantanābhyastājjīvatāmetyanākṛti 55
55. saṃkalpataḥ pramriyate saṃkalpāt jāyate punaḥ
manaḥ cirantanābhyastāt jīvatāṃ eti anākṛti
55. manaḥ saṃkalpataḥ pramriyate,
saṃkalpāt punaḥ jāyate.
anākṛti manaḥ cirantanābhyastāt jīvatām eti.
55. The mind (manas) perishes through resolve (saṃkalpa) and is born again through resolve (saṃkalpa). Through its long-standing habit, this formless (anākṛti) mind (manas) attains a state of vitality.
मनो मननसंमूढमूढवासनमाततम् ।
संकल्पाद्योनिमायाति सुखदुःखे भयाभये ॥ ५६ ॥
mano mananasaṃmūḍhamūḍhavāsanamātatam ,
saṃkalpādyonimāyāti sukhaduḥkhe bhayābhaye 56
56. manaḥ mananasaṃmūḍha mūḍhavāsanam ātatam
saṃkalpāt yonim āyāti sukhaduḥkhe bhayābhaye
56. manaḥ mananasaṃmūḍha mūḍhavāsanam ātatam,
saṃkalpāt sukhaduḥkhe bhayābhaye yonim āyāti
56. The mind (manas), bewildered by its own cogitation, and filled with deluded latent tendencies (vāsanā), extensively attains the states (yoni) of pleasure and pain, and of fear and fearlessness, through resolve (saṃkalpa).
सुखं दुःखं च मनसि तिले तैलमिव स्थितम् ।
तद्देशकालवशतो घनं वा तनु वा भवेत् ॥ ५७ ॥
sukhaṃ duḥkhaṃ ca manasi tile tailamiva sthitam ,
taddeśakālavaśato ghanaṃ vā tanu vā bhavet 57
57. sukhaṃ duḥkhaṃ ca manasi tile tailam iva sthitam
tat deśakālavaśataḥ ghanaṃ vā tanu vā bhavet
57. sukhaṃ ca duḥkhaṃ ca manasi tile tālām iva sthitam.
tat deśakālavaśataḥ ghanaṃ vā tanu vā bhavet.
57. Both pleasure and pain are situated within the mind (manas), just as oil is present within a sesame seed. Depending on the influence of place and time, that [pleasure and pain] may become either dense or subtle.
तैलं तिलस्य चाक्रान्त्या स्फुटतामेति शाश्वतीम् ।
चेतसो मननासंगाद्घनीभूते सुखासुखे ॥ ५८ ॥
tailaṃ tilasya cākrāntyā sphuṭatāmeti śāśvatīm ,
cetaso mananāsaṃgādghanībhūte sukhāsukhe 58
58. tailaṃ tilasya ca ākrāntyā sphuṭatām eti śāśvatīm
| cetasaḥ mananāsangāt ghanībhūte sukhāsukhe ||
58. tailaṃ tilasya ākrāntyā śāśvatīm sphuṭatām eti
ca cetasaḥ mananāsangāt sukhāsukhe ghanībhūte
58. Just as oil (taila) is constantly revealed (sphuṭatām eti śāśvatīm) from a sesame seed (tilasya) through crushing (ākrāntyā), so also, from the mind's (cetasaḥ) contemplation (mananāt) and attachment (āsaṅgāt), happiness and unhappiness (sukhāsukhe) become solidified (ghanībhūte).
देशकालाभिधानेन राम संकल्प एव हि ।
कथ्यते तद्वशाद्यस्माद्देशकालौ स्थितिं गतौ ॥ ५९ ॥
deśakālābhidhānena rāma saṃkalpa eva hi ,
kathyate tadvaśādyasmāddeśakālau sthitiṃ gatau 59
59. deśakālābhidhānena rāma saṅkalpaḥ eva hi | kathyate
tadvaśāt yasmāt deśakālau sthitim gatau ||
59. rāma,
deśakālābhidhānena saṅkalpaḥ eva hi kathyate yasmāt tadvaśāt deśakālau sthitim gatau
59. O Rama, by the very designation (abhidhānena) of "space and time" (deśakāla), what is being referred to (kathyate) is indeed (eva hi) a mental construct (saṅkalpa). This is because (yasmāt) it is due to the power (vaśāt) of that (saṅkalpa) that space and time (deśakālau) attain (gatau) their existence (sthitim).
प्रशाम्यत्युल्लसत्येति याति नन्दति वल्गति ।
मनःशरीरसंकल्पे फलिते न शरीरकम् ॥ ६० ॥
praśāmyatyullasatyeti yāti nandati valgati ,
manaḥśarīrasaṃkalpe phalite na śarīrakam 60
60. praśāmyati ullasati eti yāti nandati valgati
| manaḥśarīrasaṅkalpe phalite na śarīrakam ||
60. praśāmyati ullasati eti yāti nandati valgati
manaḥśarīrasaṅkalpe phalite śarīrakam na
60. The mind (manas) ceases, delights, proceeds, rejoices, and bounds about (i.e., experiences various states). But when the mental construct (saṅkalpa) related to the mind and body (manaḥśarīra) has materialized (phalite), it is not the physical body (śarīrakam) itself that does so.
नानास्फारसमुल्लासैः स्वसंकल्पोपकल्पितैः ।
मनो वल्गति देहेऽस्मिन्साध्वीवान्तःपुराजिरे ॥ ६१ ॥
nānāsphārasamullāsaiḥ svasaṃkalpopakalpitaiḥ ,
mano valgati dehe'sminsādhvīvāntaḥpurājire 61
61. nānāsfārasamullāsaiḥ svasaṅkalpopakalpitaiḥ | manas
valgati dehe asmin sādhvī iva antaḥpurājire ||
61. manas dehe asmin nānāsfārasamullāsaiḥ
svasaṅkalpopakalpitaiḥ valgati sādhvī iva antaḥpurājire
61. The mind (manas) moves about (valgati) in this body (asmin dehe) with various extensive manifestations (nānāsfārasamullāsaiḥ) that are created by its own mental constructs (svasaṅkalpopakalpitaiḥ), just like a virtuous woman (sādhvī iva) in the inner courtyard of a palace (antaḥpurājire).
चापले प्रसरस्तस्मादन्तर्येन नदीयते ।
मनोविलयमादत्ते तस्यालान इव द्विपः ॥ ६२ ॥
cāpale prasarastasmādantaryena nadīyate ,
manovilayamādatte tasyālāna iva dvipaḥ 62
62. cāpale prasaraḥ tasmāt antar yena na dīyate
manaḥ vilayam ādatte tasya ālānaḥ iva dvipaḥ
62. tasmāt,
yena manaḥ antar cāpale prasaraḥ na dīyate,
(tat) manaḥ vilayam ādatte,
tasya dvipaḥ ālānaḥ iva.
62. Therefore, the mind (manas) that does not allow the spread of fickleness to arise within itself attains a state of dissolution (manovilaya), much like an elephant (dvipaḥ) held firmly by a tying post (ālāna).
न स्पन्दते मनो यस्य शस्त्रस्तम्भ इवोत्तमः ।
सद्वस्तुतोऽसौ पुरुषः शिष्टाः कर्दमकीटकाः ॥ ६३ ॥
na spandate mano yasya śastrastambha ivottamaḥ ,
sadvastuto'sau puruṣaḥ śiṣṭāḥ kardamakīṭakāḥ 63
63. na spandate manaḥ yasya śastraskambhaḥ iva uttamaḥ
sat vastutaḥ asau puruṣaḥ śiṣṭāḥ kardamakīṭakāḥ
63. yasya manaḥ uttamaḥ śastraskambhaḥ iva na spandate,
asau vastutaḥ sat puruṣaḥ; śiṣṭāḥ kardamakīṭakāḥ.
63. That one, whose mind (manas) does not waver, being as firm as a supreme pillar of weapons (śastraskambha), is in reality the true supreme cosmic person (puruṣa); all others are mere mud worms.
यस्याचपलतां यातं मन एकत्र संस्थितम् ।
अनुत्तमपदेनासौ ध्यानेनानुगतोऽनघ ॥ ६४ ॥
yasyācapalatāṃ yātaṃ mana ekatra saṃsthitam ,
anuttamapadenāsau dhyānenānugato'nagha 64
64. yasya acapalatām yātam manaḥ ekatra saṃsthitam
anuttamapadena asau dhyānena anugataḥ anagha
64. anagha,
yasya manaḥ acapalatām yātam ekatra saṃsthitam,
asau anuttamapadena dhyānena anugataḥ.
64. O sinless one (anagha)! That person, whose mind (manas) has achieved steadiness and become fixed in one place, is endowed with unsurpassed meditation (dhyāna) and the supreme state (anuttamapada).
संयमान्मनसः शान्तिमेति संसारविभ्रमः ।
मन्दरेऽस्पन्दतां याते यथा क्षीरमहार्णवः ॥ ६५ ॥
saṃyamānmanasaḥ śāntimeti saṃsāravibhramaḥ ,
mandare'spandatāṃ yāte yathā kṣīramahārṇavaḥ 65
65. saṃyamāt manasaḥ śāntim eti saṃsāravibhramaḥ
mandare aspandatām yāte yathā kṣīramahārṇavaḥ
65. manasaḥ saṃyamāt saṃsāravibhramaḥ śāntim eti,
yathā mandare aspandatām yāte kṣīramahārṇavaḥ.
65. Through the restraint (saṃyama) of the mind (manas), the delusion of repeated existence (saṃsāra) attains tranquility, just as the great ocean of milk (kṣīramahārṇava) became still when Mount Mandara (mandara) ceased to move (aspandatām yāte).
मानस्यो वृत्तयो या या भोगसंकल्पविभ्रभैः ।
संसारविषवृक्षस्य ता एवाङ्कुरयोनयः ॥ ६६ ॥
mānasyo vṛttayo yā yā bhogasaṃkalpavibhrabhaiḥ ,
saṃsāraviṣavṛkṣasya tā evāṅkurayonayaḥ 66
66. mānasyāḥ vṛttayaḥ yā yā bhogasaṅkalpavibhramaiḥ
saṃsāraviṣavṛkṣasya tāḥ eva aṅkurayonayaḥ
66. bhogasaṅkalpavibhramaiḥ yāḥ yāḥ mānasyāḥ vṛttayaḥ
saṃsāraviṣavṛkṣasya tāḥ eva aṅkurayonayaḥ
66. The mental activities (vṛttayaḥ) that arise from the delusions and desires for sense pleasures are indeed the very origins of the sprouts of the poisonous tree of transmigration (saṃsāra).
चित्तं चलत्कुवलयं वलयन्त एते मूढा महाजडजवे मदमोहमन्दाः ।
आवर्तवर्तिनि विलूनविशीर्णचिन्ताचक्रभ्रमे पुरुषदुर्भ्रमराः पतन्ति ॥ ६७ ॥
cittaṃ calatkuvalayaṃ valayanta ete mūḍhā mahājaḍajave madamohamandāḥ ,
āvartavartini vilūnaviśīrṇacintācakrabhrame puruṣadurbhramarāḥ patanti 67
67. cittam calatkuvalayam valayantaḥ ete
mūḍhāḥ mahājaḍajave madamohamandāḥ
āvartavartini vilūnaviśīrṇacintācakrabhrome
puruṣadurbhramarāḥ patanti
67. ete mūḍhāḥ madamohamandāḥ mahājaḍajave
cittam calatkuvalayam valayantaḥ
puruṣadurbhramarāḥ āvartavartini
vilūnaviśīrṇacintācakrabhrome patanti
67. These foolish individuals, dulled by intoxication and delusion, whirl around the restless water-lily of the mind (citta) and fall into the bewildering vortex of its thought-cycle, which is shattered and fragmented.

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vairāgya prakaraṇa

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mumukṣu prakaraṇa

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utpatti prakaraṇa (current book)

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sthiti prakaraṇa

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upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2)

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