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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-113

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श्रीवसिष्ठ उवाच ।
एषा हि वासना नित्यमसत्यैव यदुत्थिता ।
द्विचन्द्रभ्रान्तिवत्तेन त्यक्तुं राघव युज्यते ॥ १ ॥
śrīvasiṣṭha uvāca ,
eṣā hi vāsanā nityamasatyaiva yadutthitā ,
dvicandrabhrāntivattena tyaktuṃ rāghava yujyate 1
1. śrī-vasiṣṭha uvāca eṣā hi vāsanā nityam asatyā eva yat
utthitā dvi-candra-bhrānti-vat tena tyaktum rāghava yujyate
1. śrī-vasiṣṭha uvāca: he rāghava,
eṣā hi vāsanā nityam asatyā eva utthitā yat,
tena dvi-candra-bhrānti-vat tyaktum yujyate.
1. Śrī Vasiṣṭha said: This mental imprint, which always arises as unreal, should therefore be abandoned, O Rāghava, just like the illusion of a double moon.
अविद्या विद्यमानेव नष्टप्रज्ञेषु विद्यते ।
नाम्नैवाङ्गीकृताभावात्सम्यक्प्रज्ञेषु सा कुतः ॥ २ ॥
avidyā vidyamāneva naṣṭaprajñeṣu vidyate ,
nāmnaivāṅgīkṛtābhāvātsamyakprajñeṣu sā kutaḥ 2
2. avidyā vidyamānā iva naṣṭaprajñeṣu vidyate
nāmnā eva aṅgīkṛtābhāvāt samyakprajñeṣu sā kutaḥ
2. avidyā naṣṭaprajñeṣu vidyamānā iva vidyate.
samyakprajñeṣu sā nāmnā eva aṅgīkṛtābhāvāt kutaḥ [vidyate]?
2. Ignorance appears to exist among those whose discernment is lost. However, among those with true understanding, how can that (ignorance) exist, since its very non-existence is acknowledged, and it is merely a name?
मा भवाज्ञो भव प्राज्ञः सम्यग्राम विचारय ।
नास्त्येवेन्दुर्द्वितीयः खे भ्रान्त्या संलक्ष्यते मुधा ॥ ३ ॥
mā bhavājño bhava prājñaḥ samyagrāma vicāraya ,
nāstyevendurdvitīyaḥ khe bhrāntyā saṃlakṣyate mudhā 3
3. mā bhava ajñaḥ bhava prājñaḥ samyak rāmam vicāraya na
asti eva induḥ dvitīyaḥ khe bhrāntyā saṃlakṣyate mudhā
3. tvam ajñaḥ mā bhava.
prājñaḥ bhava.
samyak rāmam vicāraya.
khe dvitīyaḥ induḥ eva na asti.
[saḥ] bhrāntyā mudhā saṃlakṣyate.
3. Do not remain ignorant; become discerning. Reflect deeply and correctly upon the supreme reality (Rāma). There is indeed no second moon in the sky; any such perception is merely in vain, caused by illusion.
नात्र तत्त्वादृते किंचिद्विद्यते वस्त्ववस्तु च ।
ऊर्मिमालिनि विस्तीर्णे वारिपूरादृते यथा ॥ ४ ॥
nātra tattvādṛte kiṃcidvidyate vastvavastu ca ,
ūrmimālini vistīrṇe vāripūrādṛte yathā 4
4. na atra tattvāt ṛte kiṃcit vidyate vastu avastu
ca ūrmimālini vistīrṇe vāripūrāt ṛte yathā
4. atra tattvāt ṛte vastu avastu ca kiṃcit na vidyate.
yathā ūrmimālini vistīrṇe vāripūrāt ṛte [kiṃcit na vidyate].
4. In this (reality), nothing whatsoever exists - neither substance nor non-substance - apart from the ultimate truth. This is just as, in a vast, wavy ocean, nothing exists apart from the mass of water.
स्वविकल्पादृते नैतान्भावाभावानसन्मयान् ।
नित्येऽसिते तते शुद्धे मा समारोपयात्मनि ॥ ५ ॥
svavikalpādṛte naitānbhāvābhāvānasanmayān ,
nitye'site tate śuddhe mā samāropayātmani 5
5. sva-vikalpāt ṛte na etān bhāva-abhāvān asanmayān
nitye asite tate śuddhe mā samāropaya ātmani
5. tvam sva-vikalpāt ṛte etān asanmayān bhāva-abhāvān nitye asite tate śuddhe ātmani mā samāropaya.
5. Do not superimpose these illusory existences and non-existences, which arise solely from your own mental constructs, onto the eternal, untainted, pervasive, and pure Self (ātman).
नासि कर्ता किमेतासु क्रियासु ममता तव ।
एकस्मिन्विद्यमाने हि किं केन क्रियते कथम् ॥ ६ ॥
nāsi kartā kimetāsu kriyāsu mamatā tava ,
ekasminvidyamāne hi kiṃ kena kriyate katham 6
6. na asi kartā kim etāsu kriyāsu mamatā tava
ekasmin vidyamāne hi kim kena kriyate katham
6. tava etāsu kriyāsu mamatā kim na asi kartā
hi ekasmin vidyamāne kim kena katham kriyate
6. You are not the doer. Why do you have possessiveness (mamatā) towards these actions? Indeed, when the one Self (ātman) alone exists, what is done by whom, and how could it be done?
मा वाऽकर्ता भव प्राज्ञ किमकर्तृतयेहिते ।
साध्यं साध्यमुपादेयं तस्मात्स्वस्थो भवानघ ॥ ७ ॥
mā vā'kartā bhava prājña kimakartṛtayehite ,
sādhyaṃ sādhyamupādeyaṃ tasmātsvastho bhavānagha 7
7. mā vā akartā bhava prājña kim akartṛtayā īhite
sādhyam sādhyam upādeyam tasmāt svasthaḥ bhavān agha
7. prājña vā akartā mā bhava akartṛtayā īhite kim
sādhyam sādhyam upādeyam tasmāt agha bhavān svasthaḥ
7. O wise one, do not become a non-doer; why strive (īhite) for non-doership? What is to be accomplished (sādhya) must be embraced (upādeya). Therefore, O sinless one, be established in your true Self (svastha).
कर्ता संस्त्वमसक्तत्वाद्भावाभावे रघूद्वह ।
असक्तत्वादकर्तापि कर्तृवत्स्पन्दनं कुतः ॥ ८ ॥
kartā saṃstvamasaktatvādbhāvābhāve raghūdvaha ,
asaktatvādakartāpi kartṛvatspandanaṃ kutaḥ 8
8. kartā san tvam asaktatvāt bhāva-abhāve raghūdvaha
asaktatvāt akartā api kartṛvat spandanam kutaḥ
8. raghūdvaha tvam kartā san bhāva-abhāve asaktatvāt
akartā api asaktatvāt kartṛvat spandanam kutaḥ
8. O scion of Raghu (raghūdvaha), though you are a doer, due to non-attachment (asaktatvāt) to creation and dissolution (bhāvābhāve), you are (in truth) not a doer. But if you are a non-doer (akartā api) due to non-attachment, then how does activity (spandana) occur, as if by a doer?
सत्यं स्याच्चेदुपादेयं मिथ्या स्याद्धेयमेव चेत् ।
उपादेयैकसक्तत्वाद्युक्ता सक्तिर्हि कर्मणि ॥ ९ ॥
satyaṃ syāccedupādeyaṃ mithyā syāddheyameva cet ,
upādeyaikasaktatvādyuktā saktirhi karmaṇi 9
9. satyam syāt cet upādeyam mithyā syāt heyam eva
cet upādeya-eka-saktatvāt yuktā saktiḥ hi karmaṇi
9. cet satyam syāt upādeyam (syāt),
cet mithyā syāt heyam eva (syāt).
hi upādeya-eka-saktatvāt karmaṇi saktiḥ yuktā.
9. If something is true, it should be embraced. If it is false, it should certainly be rejected. Because of attachment to only that which is worthy of acceptance, indeed, attachment (sakti) to (appropriate) action (karma) is justified.
यत्रेन्द्रजालमखिलं मायामयमवस्तुकम् ।
तत्र कास्था कथं नाम हेयोपादेयदृष्टयः ॥ १० ॥
yatrendrajālamakhilaṃ māyāmayamavastukam ,
tatra kāsthā kathaṃ nāma heyopādeyadṛṣṭayaḥ 10
10. yatra indrajālam akhilam māyāmayam avastukam
tatra kā āsthā katham nāma heya-upādeya-dṛṣṭayaḥ
10. yatra akhilam māyāmayam avastukam indrajālam
tatra kā āsthā nāma katham heya-upādeya-dṛṣṭayaḥ
10. When this entire magical display (indra-jāla) is inherently illusory (māyā) and devoid of any real substance, what confidence can one place in it? How then can there be any distinctions of what is to be rejected and what is to be accepted?
संसारबीजकणिका यैषा विद्या रघूद्वह ।
एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११ ॥
saṃsārabījakaṇikā yaiṣā vidyā raghūdvaha ,
eṣā hyavidyamānaiva satīva sphāratāṃ gatā 11
11. saṃsāra-bīja-kaṇikā yā eṣā vidyā raghūdvaha
eṣā hi avidyamānā eva satī iva sphāratām gatā
11. raghūdvaha,
yā eṣā saṃsāra-bīja-kaṇikā vidyā,
eṣā hi avidyamānā eva satī iva sphāratām gatā
11. O upholder of the Raghu lineage (raghūdvaha), this tiny particle, which is the seed of transmigration (saṃsāra) and is referred to as 'vidyā', although it is in fact non-existent, has nonetheless expanded as if it were truly real.
येयमाभोगिनिःसारा संसारारम्भचक्रिका ।
विज्ञेया वासनैषा सा चेतसो मोहदायिनी ॥ १२ ॥
yeyamābhoginiḥsārā saṃsārārambhacakrikā ,
vijñeyā vāsanaiṣā sā cetaso mohadāyinī 12
12. yā iyam ābhoga-nissārā saṃsāra-ārambha-cakrikā
vijñeyā vāsanā eṣā sā cetasaḥ moha-dāyinī
12. yā iyam ābhoga-nissārā saṃsāra-ārambha-cakrikā,
eṣā sā cetasaḥ moha-dāyinī vāsanā vijñeyā
12. This cycle, which initiates transmigration (saṃsāra) and is outwardly expansive yet inwardly devoid of essence, should be understood as that very latent impression (vāsanā) of the mind (cetas) which gives rise to delusion.
चारुवंशलतेवान्तःशून्या निस्सारकोटरा ।
सरित्तरङ्गमालेव न व्युच्छिन्नापि नश्वरी ॥ १३ ॥
cāruvaṃśalatevāntaḥśūnyā nissārakoṭarā ,
sarittaraṅgamāleva na vyucchinnāpi naśvarī 13
13. cāru-vaṃśa-latā iva antaḥ-śūnyā nissāra-koṭarā
sarit-taraṅga-mālā iva na vyucchinnā api naśvarī
13. cāru-vaṃśa-latā iva antaḥ-śūnyā nissāra-koṭarā (eṣā)
sarit-taraṅga-mālā iva na vyucchinnā api naśvarī (bhavati)
13. Like a beautiful bamboo creeper (cāru-vaṃśa-latā), it is hollow within (antaḥ-śūnyā) and its core lacks substance (nissāra-koṭarā). And like a chain of river waves (sarit-taraṅga-mālā), though it never ceases, it is still perishable (naśvarī).
गृह्यमाणापि हस्तेन ग्रहीतुं नैव युज्यते ।
मृद्वप्यत्यन्ततीक्ष्णाग्रा निर्झरोर्मिरिवोत्थिता ॥ १४ ॥
gṛhyamāṇāpi hastena grahītuṃ naiva yujyate ,
mṛdvapyatyantatīkṣṇāgrā nirjharormirivotthitā 14
14. gṛhyamāṇā api hastena grahītum na eva yujyate mṛdu
api atyantatīkṣṇāgrā nirjharormiḥ iva utthitā
14. hastena gṛhyamāṇā api grahītum na eva yujyate mṛdu
api atyantatīkṣṇāgrā nirjharormiḥ iva utthitā
14. Even when held in the hand, it cannot truly be grasped. Though soft, its tip is exceedingly sharp, resembling a wave that has risen from a waterfall.
दृश्यते प्रकराभासा सदर्थे नोपयुज्यते ।
तरङ्गिण्यतरङ्गाभा स्वाकारपरिनिष्ठिता ॥ १५ ॥
dṛśyate prakarābhāsā sadarthe nopayujyate ,
taraṅgiṇyataraṅgābhā svākārapariniṣṭhitā 15
15. dṛśyate prakarābhāsā sat arthe na upayujyate
taraṅgiṇī ataraṅgābhā svākārapariniṣṭhitā
15. prakarābhāsā dṛśyate sat arthe na upayujyate
taraṅgiṇī ataraṅgābhā svākārapariniṣṭhitā
15. It appears with a radiant glow, yet it is not applied to a noble purpose. It resembles a river without waves, fully established in its own form.
अन्तःशून्यापि सर्वत्र दृश्यते सारसुन्दरी ।
न क्वचित्संस्थितापीह सर्वत्रैवोपलक्ष्यते ॥ १७ ॥
antaḥśūnyāpi sarvatra dṛśyate sārasundarī ,
na kvacitsaṃsthitāpīha sarvatraivopalakṣyate 17
17. antaḥśūnyā api sarvatra dṛśyate sārasundarī na
kvacit saṃsthitā api iha sarvatra eva upalakṣyate
17. antaḥśūnyā api sarvatra sārasundarī dṛśyate iha
kvacit saṃsthitā api na sarvatra eva upalakṣyate
17. Although empty within, it appears essentially beautiful everywhere. Even though it is not established anywhere here, it is observed throughout.
जडैव चिन्मयीवासावन्यस्पन्दोपजीविनी ।
निमेषमप्यतिष्ठन्ती स्थैर्याशङ्कां प्रयच्छति ॥ १८ ॥
jaḍaiva cinmayīvāsāvanyaspandopajīvinī ,
nimeṣamapyatiṣṭhantī sthairyāśaṅkāṃ prayacchati 18
18. jaḍā eva cinmayī iva asau anya spanda upajīvinī
nimeṣam api atiṣṭhantī sthairyā śaṅkām prayacchati
18. jaḍā eva cinmayī iva asau anya spanda upajīvinī
nimeṣam api atiṣṭhantī sthairyā śaṅkām prayacchati
18. Though inanimate, she appears to be endowed with consciousness (cinmayī), relying on the movement of others. Even though she does not remain for a single moment, she instills the apprehension of stability.
ज्वालावच्छुद्धवर्णापि मषीमलिनकोटरा ।
वल्गत्यन्यप्रसादेन दीयते तदवेक्षणात् ॥ १९ ॥
jvālāvacchuddhavarṇāpi maṣīmalinakoṭarā ,
valgatyanyaprasādena dīyate tadavekṣaṇāt 19
19. jvālāvāt śuddhavarṇā api maṣīmalinakoṭarā
valgati anyaprasādena dīyate tat avekṣaṇāt
19. jvālāvāt śuddhavarṇā api maṣīmalinakoṭarā
anyaprasādena valgati tat avekṣaṇāt dīyate
19. Though its appearance is as bright as a flame, its core is blackened by ink. It moves by the will of another, and is presented based on what is observed from it.
आलोके विमले म्लाना तमस्यपि विराजते ।
मृगतृष्णेव शुष्काभा नानावर्णविलासिनी ॥ २० ॥
āloke vimale mlānā tamasyapi virājate ,
mṛgatṛṣṇeva śuṣkābhā nānāvarṇavilāsinī 20
20. āloke vimale mlānā tamasi api virājate
mṛgatṛṣṇā iva śuṣkābhā nānāvarṇavilāsinī
20. vimale āloke mlānā tamasi api virājate
mṛgatṛṣṇā iva śuṣkābhā nānāvarṇavilāsinī
20. It appears dull in bright light, yet it shines even in darkness. Like a mirage, it has a dry appearance and exhibits a play of various colors.
वक्रा विषमयी तन्वी मृद्वी संकटकर्कशा ।
ललनाचञ्चला लुब्धा तृष्णा कृष्णेव भोगिनी ॥ २१ ॥
vakrā viṣamayī tanvī mṛdvī saṃkaṭakarkaśā ,
lalanācañcalā lubdhā tṛṣṇā kṛṣṇeva bhoginī 21
21. vakrā viṣamayī tanvī mṛdvī saṅkaṭakarkaśā
lalanācañcalā lubdhā tṛṣṇā kṛṣṇā iva bhoginī
21. tṛṣṇā vakrā viṣamayī tanvī mṛdvī saṅkaṭakarkaśā
lalanācañcalā lubdhā kṛṣṇā iva bhoginī
21. Craving (tṛṣṇā) is crooked, full of poison, slender, and gentle, yet it becomes harsh in times of distress. It is fickle like a woman and greedy, resembling Kṛṣṇā (Draupadī) or a female serpent.
स्वयं दीपशिखेवाशु क्षीयते स्नेहसंक्षये ।
सिन्दूरधूलिलेखेव विना रागं विराजते ॥ २२ ॥
svayaṃ dīpaśikhevāśu kṣīyate snehasaṃkṣaye ,
sindūradhūlilekheva vinā rāgaṃ virājate 22
22. svayam dīpaśikhā iva āśu kṣīyate snehasaṃkṣaye
sindūradhūlilekhā iva vinā rāgam virājate
22. svayam dīpaśikhā iva snehasaṃkṣaye āśu kṣīyate
sindūradhūlilekhā iva rāgam vinā virājate
22. Like a lamp-flame, it swiftly diminishes with the depletion of its oil (or affection). Like a streak of vermillion powder, it appears brilliant without true color (or passion).
क्षणप्रकाशतरला कृतसंस्था जडाशया ।
मुग्धानां त्रासजननी वक्रा विद्युदिवोदिता ॥ २३ ॥
kṣaṇaprakāśataralā kṛtasaṃsthā jaḍāśayā ,
mugdhānāṃ trāsajananī vakrā vidyudivoditā 23
23. kṣaṇaprakāśataralā kṛtasaṃsthā jaḍāśayā
mugdhānāṃ trāsajananī vakrā vidyut iva uditā
23. kṣaṇaprakāśataralā kṛtasaṃsthā jaḍāśayā
mugdhānāṃ trāsajananī vakrā vidyut iva uditā
23. Flickering brightly for a moment, appearing as if established, yet with a foolish intent, it causes fear to the simple-minded, appearing crooked like a flash of lightning.
यत्नाद्गृहीत्वा दहति भूत्वा भूत्वा प्रलीयते ।
लभ्यतेऽपि हि नान्विष्टा विद्युद्वदतिभङ्गुरा ॥ २४ ॥
yatnādgṛhītvā dahati bhūtvā bhūtvā pralīyate ,
labhyate'pi hi nānviṣṭā vidyudvadatibhaṅgurā 24
24. yatnāt gṛhītvā dahati bhūtvā bhūtvā pralīyate
labhyate api hi na anvīṣṭā vidyutvat atibhaṅgurā
24. yatnāt gṛhītvā dahati bhūtvā bhūtvā pralīyate
labhyate api hi na anvīṣṭā vidyutvat atibhaṅgurā
24. Even when grasped with effort, it burns; repeatedly appearing and then disappearing. Indeed, though not sought after, it is obtained, being extremely perishable like lightning.
अप्रार्थितैवोपनता रमणीयाप्यनर्थदा ।
अकालपुष्पमालेव श्रेयसेनाभिनन्दिता ॥ २५ ॥
aprārthitaivopanatā ramaṇīyāpyanarthadā ,
akālapuṣpamāleva śreyasenābhinanditā 25
25. aprārthitā eva upanatā ramaṇīyā api anarthadā
| akālapuṣpamālā iva śreyasā na abhinanditā ||
25. aprārthitā eva upanatā ramaṇīyā api anarthadā
akālapuṣpamālā iva śreyasā na abhinanditā
25. It appears unrequested, and though charming, it brings harm. Like a garland of unseasonal flowers, it is not welcomed by those who seek good (śreyas).
अत्यन्तविस्मृतैवातिसुखाय भ्रमदायिनी ।
दुःस्वप्नकलनेवेयमनर्थायैव तर्किता ॥ २६ ॥
atyantavismṛtaivātisukhāya bhramadāyinī ,
duḥsvapnakalaneveyamanarthāyaiva tarkitā 26
26. atyantavismṛtā eva atisukhāya bhramadāyinī |
duḥsvapnakalanā iva iyam anarthāya eva tarkitā ||
26. atyantavismṛtā eva atisukhāya bhramadāyinī
iyam duḥsvapnakalanā iva anarthāya eva tarkitā
26. Even when completely forgotten, it bestows great delusion for (the sake of) extreme pleasure. This (illusion) is indeed considered to lead only to misfortune, like the imagining of a bad dream.
प्रतिभासवशादेषा त्रिजगन्ति महान्ति च ।
मुहूर्तमात्रेणोत्पाद्य धत्ते ग्रासीकरोति च ॥ २७ ॥
pratibhāsavaśādeṣā trijaganti mahānti ca ,
muhūrtamātreṇotpādya dhatte grāsīkaroti ca 27
27. pratibhāsavaśāt eṣā trijaganti mahānti ca
muhūrtamātreṇa utpādya dhatte grāsīkaroti ca
27. eṣā pratibhāsavaśāt muhūrtamātreṇa mahānti
trijaganti utpādya ca dhatte ca grāsīkaroti
27. By the power of her manifestation (pratibhāsa), she creates these vast three worlds (trijaganti) in merely a moment, sustains them, and then reabsorbs them.
मुहूर्तो वत्सरश्रेणी लवणस्यानया कृता ।
रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य निर्मिता ॥ २८ ॥
muhūrto vatsaraśreṇī lavaṇasyānayā kṛtā ,
rātrirdvādaśavarṣāṇi hariścandrasya nirmitā 28
28. muhūrtaḥ vatsaraśreṇī lavaṇasya anayā kṛtā
rātriḥ dvādaśavarṣāṇi hariścāndrasya nirmitā
28. anayā lavaṇasya muhūrtaḥ vatsaraśreṇī kṛtā
hariścāndrasya rātriḥ dvādaśavarṣāṇi nirmitā
28. By this very power (anaya), a moment (muhūrta) was made into a series of years for Lavaṇa, and a single night was made into twelve years for Hariścandra.
वियोगिनामथान्येषां कान्ताविभवशालिनाम् ।
रात्रिर्वत्सरवद्दीर्घा भवेत्तस्याः प्रसादतः ॥ २९ ॥
viyogināmathānyeṣāṃ kāntāvibhavaśālinām ,
rātrirvatsaravaddīrghā bhavettasyāḥ prasādataḥ 29
29. viyoginām atha anyeṣām kāntāvibhavaśālinām rātriḥ
vatsaravat dīrghā bhavet tasyāḥ prasādataḥ
29. tasyāḥ prasādataḥ viyoginām atha anyeṣām
kāntāvibhavaśālinām rātriḥ vatsaravat dīrghā bhavet
29. For those separated from their beloveds, and for others who are endowed with their beloved's prosperity, a night can become as long as a year, by her grace.
सुखितस्याल्पतामेति दुःखितस्यैति दीर्घताम् ।
कालो यस्याः प्रसादेन विपर्यासैकशीलिनाम् ॥ ३० ॥
sukhitasyālpatāmeti duḥkhitasyaiti dīrghatām ,
kālo yasyāḥ prasādena viparyāsaikaśīlinām 30
30. sukhitasya alpatām eti duḥkhitasya eti dīrghatām
kālaḥ yasyāḥ prasādena viparyāsaikaśīlinām
30. yasyāḥ prasādena viparyāsaikaśīlinām kālaḥ
sukhitasya alpatām eti duḥkhitasya dīrghatām eti
30. Time, by whose grace, becomes brief for the happy and extended for the sorrowful, specifically for those whose nature is characterized by such inversions.
अस्याः स्वसत्तामात्रेण कर्तृतैतासु वृत्तिषु ।
दीपस्यालोककार्याणां यथा तद्वन्न वस्तुतः ॥ ३१ ॥
asyāḥ svasattāmātreṇa kartṛtaitāsu vṛttiṣu ,
dīpasyālokakāryāṇāṃ yathā tadvanna vastutaḥ 31
31. asyāḥ sva-sattā-mātreṇa kartṛtā etāsu vṛttiṣu
dīpasya āloka-kāryāṇām yathā tadvat na vastutaḥ
31. yathā dīpasya āloka-kāryāṇām sva-sattā-mātreṇa kartṛtā,
tadvat etāsu vṛttiṣu asyāḥ kartṛtā na vastutaḥ.
31. Just as a lamp's agency in producing functions of light is merely due to its own existence, but not in reality, similarly, the agency of this (consciousness or the Self) in these operations (of the mind/senses) is merely by its own presence, but not truly so.
सनितम्बस्तनी चित्रे न स्त्री स्त्रीधर्मिणी यथा ।
तथैवाकारचिन्तेयं कर्तुं योग्या न किंचन ॥ ३२ ॥
sanitambastanī citre na strī strīdharmiṇī yathā ,
tathaivākāracinteyaṃ kartuṃ yogyā na kiṃcana 32
32. sa-nitamba-stanī citre na strī strī-dharmiṇī yathā
tathā eva ākāra-cintā iyam kartum yogyā na kiṃcana
32. yathā citre sa-nitamba-stanī strī strī-dharmiṇī na,
tathā eva iyam ākāra-cintā kiṃcana kartum yogyā na.
32. Just as a woman depicted in a painting, even though she has hips and breasts, is not a real woman possessing the characteristics of a woman (strī-dharma), similarly, this thought of a form (or mental construct) is not capable of achieving anything whatsoever.
मनोराज्यमिवाकारभासुरा सत्यवर्जिता ।
सहस्रशतशाखापि न किंचित्परमार्थतः ॥ ३३ ॥
manorājyamivākārabhāsurā satyavarjitā ,
sahasraśataśākhāpi na kiṃcitparamārthataḥ 33
33. manaḥ-rājyam iva ākāra-bhāsurā satya-varjitā
sahasra-śata-śākhā api na kiṃcit paramārthataḥ
33. ākāra-bhāsurā,
satya-varjitā,
sahasra-śata-śākhā api,
manaḥ-rājyam iva,
(sā) paramārthataḥ kiṃcit na.
33. Even though it appears in various forms and is like a mental fantasy (manaḥ-rājya) - devoid of truth (satya) - and has a thousand hundred branches, it is nothing whatsoever in ultimate reality (paramārtha).
अरण्ये मृगतृष्णेव मिथ्यैवाडम्बरान्विता ।
विडम्बयति तान्मुग्धमृगानेव न मानुषान् ॥ ३४ ॥
araṇye mṛgatṛṣṇeva mithyaivāḍambarānvitā ,
viḍambayati tānmugdhamṛgāneva na mānuṣān 34
34. araṇye mṛga-tṛṣṇā iva mithyā eva āḍambara-anvitā
viḍambayati tān mugdha-mṛgān eva na mānuṣān
34. yathā araṇye mṛga-tṛṣṇā mithyā eva āḍambara-anvitā (sā) tān mugdha-mṛgān eva viḍambayati,
na mānuṣān.
34. Like a mirage (mṛga-tṛṣṇā) in the wilderness, it is illusory (mithyā) and full of ostentation, deceiving only those naive deer, not human beings.
फेनमालेव संजातध्वस्ता विच्छेदवर्जिता ।
जडेव चञ्चलाकारा गृह्यमाणा न किंचन ॥ ३५ ॥
phenamāleva saṃjātadhvastā vicchedavarjitā ,
jaḍeva cañcalākārā gṛhyamāṇā na kiṃcana 35
35. phenamālā iva saṃjātadhvastā vicchedavarjitā
jaḍā iva cañcalākārā gṛhyamāṇā na kiṃcana
35. phenamālā iva saṃjātadhvastā vicchedavarjitā
jaḍā iva cañcalākārā gṛhyamāṇā kiṃcana na
35. Like a chain of foam, it appears and then is destroyed, yet is without a break. Like an inert thing, yet having a fickle form, when grasped, it is nothing at all.
अटत्युड्डामराकारा रजःप्रसरधूसरा ।
बलात्कल्पान्तवात्येव स्वाक्रान्तभुवनान्तरा ॥ ३६ ॥
aṭatyuḍḍāmarākārā rajaḥprasaradhūsarā ,
balātkalpāntavātyeva svākrāntabhuvanāntarā 36
36. aṭati uḍḍāmarākārā rajaḥprasaradhūsarā balāt
kalpāntavātyā iva svākrāntabhuvanāntarā
36. uḍḍāmarākārā rajaḥprasaradhūsarā balāt
kalpāntavātyā iva svākrāntabhuvanāntarā aṭati
36. It roams about, having a terrifying form, greyed by the spread of dust. It is like the wind at the end of a cosmic cycle (kalpānta) that forcibly overwhelms the regions of the world (bhuvana).
धूमालीवाङ्गसंलग्ना दाहखेदप्रदायिनी ।
गर्भीकृतरसाक्रम्य जगन्ति परिवर्तते ॥ ३७ ॥
dhūmālīvāṅgasaṃlagnā dāhakhedapradāyinī ,
garbhīkṛtarasākramya jaganti parivartate 37
37. dhūmālī iva aṅgasaṃlagnā dāhakhedapradāyinī
garbhīkṛtarasā ākramya jaganti parivartate
37. dhūmālī iva aṅgasaṃlagnā dāhakhedapradāyinī
garbhīkṛtarasā jaganti ākramya parivartate
37. Like a chain of smoke, clinging to the body, causing burning and weariness, it pervades the worlds, having absorbed their essence, and transforms them.
धारा जलधरस्येव सुदीर्घा जलनिर्मिता ।
असारसंसारदृढा रज्जुस्तृणगणैरिव ॥ ३८ ॥
dhārā jaladharasyeva sudīrghā jalanirmitā ,
asārasaṃsāradṛḍhā rajjustṛṇagaṇairiva 38
38. dhārā jaladharasya iva sudīrghā jalanirmitā
asārasaṃsāradṛḍhā rajjuḥ tṛṇagaṇaiḥ iva
38. jaladharasya iva sudīrghā jalanirmitā dhārā
asārasaṃsāradṛḍhā tṛṇagaṇaiḥ iva rajjuḥ
38. Like a very long stream of water from a cloud, formed of water, it is the rope that strongly binds this essence-less world (saṃsāra), as if made of strands of grass.
तरङ्गोत्पलमालेव कल्पनामात्रवर्णिता ।
मृणालीव बहुच्छिद्रा पङ्कप्रौढा जलात्मिका ॥ ३९ ॥
taraṅgotpalamāleva kalpanāmātravarṇitā ,
mṛṇālīva bahucchidrā paṅkaprauḍhā jalātmikā 39
39. taraṅgotpalamālā iva kalpanāmātravarṇitā
mṛṇālī iva bahucchidrā paṅkaprauḍhā jalātmakā
39. taraṅgotpalamālā iva kalpanāmātravarṇitā
mṛṇālī iva bahucchidrā paṅkaprauḍhā jalātmakā
39. It is like a garland of waves and lotuses, described merely by imagination. It is like a lotus stalk, full of many holes, fully grown in mud, and whose very nature is water.
जनेन दृश्यते वृद्धितत्परा नच वर्धते ।
विषास्वाद इवापातमधुराऽन्ते सुदारुणा ॥ ४० ॥
janena dṛśyate vṛddhitatparā naca vardhate ,
viṣāsvāda ivāpātamadhurā'nte sudāruṇā 40
40. janena dṛśyate vṛddhitatparā na ca vardhate
viṣāsvādaḥ iva āpātamadhurā ante sudāruṇā
40. janena vṛddhitatparā dṛśyate ca na vardhate.
viṣāsvādaḥ iva āpātamadhurā ante sudāruṇā.
40. It is seen by people as being devoted to growth, yet it does not truly increase. Like the taste of poison, it is sweet at first, but in the end, it is exceedingly terrible.
नष्टा दीपशिखेवैषा न जाने क्वेव गच्छति ।
मिहिकेवाग्रदृष्टापि गृह्यमाणा न किंचन ॥ ४१ ॥
naṣṭā dīpaśikhevaiṣā na jāne kveva gacchati ,
mihikevāgradṛṣṭāpi gṛhyamāṇā na kiṃcana 41
41. naṣṭā dīpaśikhā iva eṣā na jāne kva iva gacchati
mihikā iva agradṛṣṭā api gṛhyamāṇā na kiṃcana
41. eṣā dīpaśikhā iva naṣṭā.
kva iva gacchati na jāne.
mihikā iva agradṛṣṭā api gṛhyamāṇā na kiṃcana.
41. This (existence/world) vanishes like a lamp flame; I do not know where it goes. Like mist, though it is seen at first, nothing is grasped when one tries to seize it.
पांसुमुष्टिरिवाकीर्य प्रेक्षिता पारमाणवी ।
आकाशनीलिमेवैषा निर्निमित्तैव दृश्यते ॥ ४२ ॥
pāṃsumuṣṭirivākīrya prekṣitā pāramāṇavī ,
ākāśanīlimevaiṣā nirnimittaiva dṛśyate 42
42. pāṃsumuṣṭiḥ iva ākīrya prekṣitā pāramāṇavī
ākāśanīlimā iva eṣā nirnimittā iva dṛśyate
42. pāṃsumuṣṭiḥ iva ākīrya prekṣitā pāramāṇavī.
eṣā ākāśanīlimā iva nirnimittā iva dṛśyate.
42. It is like a handful of scattered dust, observed as atomic (i.e., minute and insubstantial). This (world) is like the blueness of the sky, seen as having no real basis or cause.
द्विचन्द्रमोहवज्जाता स्वप्नवद्विहितभ्रमा ।
यथा नौयायिनः स्थाणुस्पन्दस्तद्वदिहोत्थिता ॥ ४३ ॥
dvicandramohavajjātā svapnavadvihitabhramā ,
yathā nauyāyinaḥ sthāṇuspandastadvadihotthitā 43
43. dvicandramohavat jātā svapnavat vihita-bhramā
yathā nauyāyinaḥ sthāṇu-spandaḥ tadvat iha utthitā
43. iha dvicandramohavat jātā,
svapnavat vihita-bhramā.
yathā nauyāyinaḥ sthāṇu-spandaḥ tadvat utthitā.
43. This (delusion) arises here, born like the illusion of seeing two moons, creating confusion as if in a dream. It is just like the apparent movement of a stationary object for someone traveling in a boat.
अनयोपहते चित्ते दीर्घकालमिवाकुलैः ।
जनैराकल्प्यते दीर्घसंसारस्वप्नविभ्रमः ॥ ४४ ॥
anayopahate citte dīrghakālamivākulaiḥ ,
janairākalpyate dīrghasaṃsārasvapnavibhramaḥ 44
44. anayā upahate citte dīrghakālam iva ākulaiḥ
janaiḥ ākalpyate dīrgha-saṃsāra-svapna-vibhramaḥ
44. anayā upahate citte dīrghakālam iva ākulaiḥ janaiḥ dīrgha-saṃsāra-svapna-vibhramaḥ ākalpyate.
44. When the mind (citta) is afflicted by this (delusion), people, distressed as if for a long time, conceive of the long, dream-like illusion of saṃsāra (the cycle of birth and death).
अनयोपहते स्वस्मिंश्चित्राश्चेतसि विभ्रमाः ।
उत्पद्यन्ते विनश्यन्ति तरङ्गास्तोयधेरिव ॥ ४५ ॥
anayopahate svasmiṃścitrāścetasi vibhramāḥ ,
utpadyante vinaśyanti taraṅgāstoyadheriva 45
45. anayā upahate svasmin ca citrāḥ cetasi vibhramāḥ
utpadyante vinaśyanti taraṅgāḥ toyadheḥ iva
45. anayā upahate svasmin cetasi ca citrāḥ vibhramāḥ utpadyante vinaśyanti.
iva toyadheḥ taraṅgāḥ.
45. When the mind (citta) is afflicted by this (delusion), various illusions arise and perish within oneself, just like waves of the ocean.
मनोज्ञमपि सत्यं च दृश्यते सदसत्तया ।
अमनोज्ञमसत्यं च दृश्यते सत्तयाप्यसत् ॥ ४६ ॥
manojñamapi satyaṃ ca dṛśyate sadasattayā ,
amanojñamasatyaṃ ca dṛśyate sattayāpyasat 46
46. manojñam api satyam ca dṛśyate sat-asat-tayā
amanojñam asatyam ca dṛśyate sattayā api asat
46. manojñam api satyam ca sat-asat-tayā dṛśyate.
amanojñam asatyam ca sattayā api asat dṛśyate.
46. That which is pleasant and true is seen as both existent and non-existent. And that which is unpleasant and untrue is seen as existent, yet also as non-existent.
पदार्थरथमारूढा भावनैषा बलान्विता ।
आक्रामति मनः क्षिप्रं विहगं वागुरा यथा ॥ ४७ ॥
padārtharathamārūḍhā bhāvanaiṣā balānvitā ,
ākrāmati manaḥ kṣipraṃ vihagaṃ vāgurā yathā 47
47. padārtharatham ārūḍhā bhāvanā eṣā balānvitā
ākrāmati manaḥ kṣipraṃ vihagaṃ vāgurā yathā
47. eṣā balānvitā bhāvanā padārtharatham ārūḍhā
kṣipraṃ manaḥ ākrāmati yathā vāgurā vihagaṃ
47. This powerful conception (bhāvanā), which is mounted on the chariot of objects, quickly seizes the mind, just as a net ensnares a bird.
करुणास्यन्दमानाक्षी स्रवन्क्षीरलवस्तनी ।
भवत्युल्लसितानन्दं जननी गृहिणी यथा ॥ ४८ ॥
karuṇāsyandamānākṣī sravankṣīralavastanī ,
bhavatyullasitānandaṃ jananī gṛhiṇī yathā 48
48. karuṇāsyandamānākṣī sravat kṣīralavastanī
bhavati ullasitānandaṃ jananī gṛhiṇī yathā
48. karuṇāsyandamānākṣī sravat kṣīralavastanī
gṛhiṇī jananī yathā ullasitānandaṃ bhavati
48. A woman whose eyes stream with compassion and whose breasts release drops of milk becomes filled with surging joy, just as a housewife (gṛhiṇī) becomes a mother (jananī).
विषीकरोति निःस्यन्दसंतर्पितजगत्त्रयम् ।
सुधार्द्रार्द्रमपि क्षिप्रं प्रवृद्धं बिम्बमैन्दवम् ॥ ४९ ॥
viṣīkaroti niḥsyandasaṃtarpitajagattrayam ,
sudhārdrārdramapi kṣipraṃ pravṛddhaṃ bimbamaindavam 49
49. viṣīkaroti niḥsyandasaṃtarpitajagattrayam
sudhārdraardram api kṣipraṃ pravṛddhaṃ bimbam aindavam
49. kṣipraṃ niḥsyandasaṃtarpitajagattrayam sudhārdraardram
api pravṛddhaṃ aindavam bimbam viṣīkaroti
49. Quickly, (something) renders poisonous even the fully developed lunar orb (aindava bimbam), which is abundantly moist with nectar and satisfies the three worlds with its flowing essence.
उन्मत्तरववेतालनर्तनारम्भसंभ्रमम् ।
स्थाणवः संप्रयच्छन्ति मूका अप्येतयान्धया ॥ ५० ॥
unmattaravavetālanartanārambhasaṃbhramam ,
sthāṇavaḥ saṃprayacchanti mūkā apyetayāndhayā 50
50. unmattaravavetālanartanārambhasaṃbhramam
sthāṇavaḥ saṃprayacchanti mūkāḥ api etayā andhayā
50. etayā andhayā mūkāḥ api sthāṇavaḥ
unmattaravavetālanartanārambhasaṃbhramam saṃprayacchanti
50. Even mute, inert objects (sthāṇavaḥ), by means of this blind (entity), generate the tumultuous agitation that marks the beginning of the dance of frenzied, howling goblins.
संध्यादिषु च कालेषु लोष्टपाषाणभित्तयः ।
अस्याः प्रसादात्दृश्यन्ते सर्पाजगरदृष्टिभिः ॥ ५१ ॥
saṃdhyādiṣu ca kāleṣu loṣṭapāṣāṇabhittayaḥ ,
asyāḥ prasādātdṛśyante sarpājagaradṛṣṭibhiḥ 51
51. sandhyādiṣu ca kāleṣu loṣṭapāṣāṇabhittayaḥ
asyāḥ prasādāt dṛśyante sarpājagaradṛṣṭibhiḥ
51. ca sandhyādiṣu kāleṣu loṣṭapāṣāṇabhittayaḥ
asyāḥ prasādāt sarpājagaradṛṣṭibhiḥ dṛśyante
51. And during twilight and other times, clods of earth, stones, and walls appear as snakes and pythons, due to her power (śakti).
एकोऽपि द्वितयोदेति यथा द्विशशिदर्शने ।
दूरमभ्याशतां याति स्वप्ने स्वमरणं यथा ॥ ५२ ॥
eko'pi dvitayodeti yathā dviśaśidarśane ,
dūramabhyāśatāṃ yāti svapne svamaraṇaṃ yathā 52
52. ekaḥ api dvitayaḥ udeti yathā dviśaśidarśane
dūram abhyāśatām yāti svapne svamaraṇam yathā
52. ekaḥ api dvitayaḥ udeti,
yathā dviśaśidarśane.
dūram abhyāśatām yāti,
yathā svapne svamaraṇam.
52. Even one appears as two, just as in the perception of two moons. What is distant becomes near, just as one's own death in a dream.
आदीर्घं क्षणतामेति कालस्येष्टा यथा निशा ।
क्षणो वर्षमिवाभाति कान्ताविरहिणामिव ॥ ५३ ॥
ādīrghaṃ kṣaṇatāmeti kālasyeṣṭā yathā niśā ,
kṣaṇo varṣamivābhāti kāntāvirahiṇāmiva 53
53. ādīrgham kṣaṇatām eti kālasya iṣṭā yathā niśā
kṣaṇaḥ varṣam iva ābhāti kāntāvirahiṇām iva
53. yathā kālasya iṣṭā niśā (kṣaṇatām eti),
(tathā) ādīrgham kṣaṇatām eti.
(yathā) kāntāvirahiṇām iva kṣaṇaḥ varṣam iva ābhāti.
53. A long period becomes a moment, just as a desired night [passes quickly]. Conversely, a moment appears like a year, just as for those separated from their beloved.
न तदस्तीह यन्नाम न करोतीयमुद्धता ।
अस्यास्त्वकिंचनायास्तु शक्ततां पश्य राघव ॥ ५४ ॥
na tadastīha yannāma na karotīyamuddhatā ,
asyāstvakiṃcanāyāstu śaktatāṃ paśya rāghava 54
54. na tat asti iha yat nāma na karoti iyam uddhatā
asyāḥ tu akiṃcanāyāḥ tu śaktitām paśya rāghava
54. iha yat nāma (syāt),
tat na asti yat iyam uddhatā na karoti.
asyāḥ tu akiṃcanāyāḥ tu śaktitām rāghava paśya.
54. There is nothing here, by whatever name, that this haughty one does not accomplish. But behold, O Rāghava, the power (śakti) of this seemingly insignificant one!
संरोधयेत्प्रयत्नेन संविदेवाशु संविदम् ।
सरित्स्रोतोनिरोधेन शुष्यत्येषा मनोनदी ॥ ५५ ॥
saṃrodhayetprayatnena saṃvidevāśu saṃvidam ,
saritsrotonirodhena śuṣyatyeṣā manonadī 55
55. saṃrodhayet prayatnena saṃvit eva āśu saṃvidam
| saritsrotasnirodhena śuṣyati eṣā manonadī ||
55. prayatnena āśu saṃvit eva saṃvidam saṃrodhayet
saritsrotasnirodhena eṣā manonadī śuṣyati
55. One should swiftly restrain consciousness (saṃvit) with consciousness itself, through great effort. Just as a river dries up by blocking its flow, so too does this river of the mind (manaḥ nadī) dry up.
श्रीराम उवाच ।
अविद्यमानयैवेदं पेलवांग्या सुतुच्छया ।
मिथ्याभावनया नाम चित्रमन्धीकृतं जगत् ॥ ५६ ॥
śrīrāma uvāca ,
avidyamānayaivedaṃ pelavāṃgyā sutucchayā ,
mithyābhāvanayā nāma citramandhīkṛtaṃ jagat 56
56. śrīrāmaḥ uvāca | avidyamānayā eva idam pelavāṅgyā sutucchayā
| mithyābhāvanayā nāma citram andhīkṛtam jagat ||
56. śrīrāmaḥ uvāca avidyamānayā eva idam pelavāṅgyā
sutucchayā mithyābhāvanayā nāma jagat citram andhīkṛtam
56. Śrī Rāma said: "Indeed, it is astonishing how this world (jagat) has been blinded by this non-existent, delicate, and utterly trivial false imagination (mithyābhāvanā)."
अरूपया निराकृत्या चारुचेतनहीनया ।
असत्येवाप्यनश्यन्त्या चित्रमन्धीकृतं जगत् ॥ ५७ ॥
arūpayā nirākṛtyā cārucetanahīnayā ,
asatyevāpyanaśyantyā citramandhīkṛtaṃ jagat 57
57. arūpayā nirākṛtyā cārucetana hīnayā | asatī
eva api anaśyantyā citram andhīkṛtam jagat ||
57. arūpayā nirākṛtyā cārucetana hīnayā asatī
eva api anaśyantyā jagat citram andhīkṛtam
57. Indeed, it is astonishing how this world (jagat) has been blinded by that which is formless, unsubstantial, devoid of beautiful consciousness, and which, though non-existent, is nonetheless imperishable.
आलोकेन विनश्यन्त्या स्फुरन्त्या तमसोन्तरे ।
कौशिकेक्षणधर्मिण्या चित्रमन्धीकृतं जगत् ॥ ५८ ॥
ālokena vinaśyantyā sphurantyā tamasontare ,
kauśikekṣaṇadharmiṇyā citramandhīkṛtaṃ jagat 58
58. ālokena vinaśyantyā sphurantyā tamasaḥ antare |
kauśikekṣaṇadharmiṇyā citram andhīkṛtam jagat ||
58. ālokena vinaśyantyā tamasaḥ antare sphurantyā
kauśikekṣaṇadharmiṇyā jagat citram andhīkṛtam
58. Indeed, it is astonishing how this world (jagat) has been blinded by that which perishes in the presence of light, yet flickers brightly within darkness, possessing the nature (dharma) of an owl's gaze.
कुकर्मैकान्तकारिण्या न सहन्त्या विलोकनम् ।
देहमप्यविजानन्त्या चित्रमन्धीकृतं जगत् ॥ ५९ ॥
kukarmaikāntakāriṇyā na sahantyā vilokanam ,
dehamapyavijānantyā citramandhīkṛtaṃ jagat 59
59. kukarman ekāntakāriṇyā na sahantyā vilokanam
deham api avijānantyā citram andhīkṛtam jagat
59. citram jagat kukarman ekāntakāriṇyā vilokanam
na sahantyā deham api avijānantyā andhīkṛtam
59. It is astonishing that the world has been blinded by that which solely performs evil actions, which cannot tolerate being seen, and which does not even perceive its own body.
सुदीनाचारधर्मिण्या नित्यं प्राकृतकान्तया ।
अनारतास्तंगतया चित्रमन्धीकृतं जगत् ॥ ६० ॥
sudīnācāradharmiṇyā nityaṃ prākṛtakāntayā ,
anāratāstaṃgatayā citramandhīkṛtaṃ jagat 60
60. sudīnācāradharmiṇyā nityam prākṛtakāntayā
anāratāstaṅgatayā citram andhīkṛtam jagat
60. citram jagat sudīnācāradharmiṇyā nityam
prākṛtakāntayā anāratāstaṅgatayā andhīkṛtam
60. It is astonishing that the world has been blinded by that which has extremely base conduct and intrinsic nature (dharma), whose constant object of affection is material nature (prakṛti), and which is always setting and disappearing.
अनन्तदुःखाकुलया सदैव मृतयानया ।
संबोधहीनया यत्र चित्रमन्धीकृतं जगत् ॥ ६१ ॥
anantaduḥkhākulayā sadaiva mṛtayānayā ,
saṃbodhahīnayā yatra citramandhīkṛtaṃ jagat 61
61. anantaduḥkhākulayā sadaiva mṛtayā anayā
saṃbodhahīnayā yatra citram andhīkṛtam jagat
61. citram jagat yatra anantaduḥkhākulayā sadaiva
mṛtayā anayā saṃbodhahīnayā andhīkṛtam
61. It is astonishing that the world has been blinded by this (force or state) which is overwhelmed by endless suffering, which is ever lifeless, and which is devoid of clear understanding.
कामकोपघनाङ्गिन्या तमःप्रसरवक्रया ।
अचिरेणाशरीरिण्या चित्रमन्धीकृतं जगत् ॥ ६२ ॥
kāmakopaghanāṅginyā tamaḥprasaravakrayā ,
acireṇāśarīriṇyā citramandhīkṛtaṃ jagat 62
62. kāmakopaghanāṅginyā tamaḥprasaravakrayā
acireṇa aśarīriṇyā citram andhīkṛtam jagat
62. citram jagat kāmakopaghanāṅginyā
tamaḥprasaravakrayā acireṇa aśarīriṇyā andhīkṛtam
62. It is astonishing that the world has been blinded by that (force or state) which has a form dense with desire and anger, whose pervasive darkness is crooked, and which soon becomes bodiless.
स्वात्मान्धरूपास्पदया जडया जाड्यजीर्णया ।
दुःखदीर्घप्रलापिन्या चित्रमन्धीकृतं जगत् ॥ ६३ ॥
svātmāndharūpāspadayā jaḍayā jāḍyajīrṇayā ,
duḥkhadīrghapralāpinyā citramandhīkṛtaṃ jagat 63
63. svātmāndharūpāspadayā jaḍayā jāḍyājīrṇayā
duḥkhadīrghapralāpinyā citram andhīkṛtam jagat
63. jagat svātmāndharūpāspadayā jaḍayā jāḍyājīrṇayā
duḥkhadīrghapralāpinyā citram andhīkṛtam
63. It is astonishing how the world (jagat) has been blinded by this inert [material nature (prakṛti)], which is the abode of a blind ego (ahaṅkāra), consumed by its own dullness, and endlessly wailing in misery.
पुरुषासङ्गसङ्गिन्या रागिण्या क्रिययानया ।
विद्रवन्त्या विवक्षासु चित्रमन्धीकृतः पुमान् ॥ ६४ ॥
puruṣāsaṅgasaṅginyā rāgiṇyā kriyayānayā ,
vidravantyā vivakṣāsu citramandhīkṛtaḥ pumān 64
64. puruṣāsaṅgasaṅginyā rāgiṇyā kriyayā anayā
vidravantyā vivakṣāsu citram andhīkṛtaḥ pumān
64. pumān puruṣāsaṅgasaṅginyā rāgiṇyā anayā
kriyayā vivakṣāsu vidravantyā citram andhīkṛtaḥ
64. It is astonishing how the supreme cosmic person (puruṣa) has been blinded by this active [material nature (prakṛti)], which is connected to the inherently non-attached (asaṅga) supreme cosmic person (puruṣa), full of passion (rāga), and dissolving into various intentions.
पुरुषस्य न या शक्ता सोढुमीक्षितुमप्यलम् ।
तया स्त्रियावरणया चित्रमन्धीकृतः पुमान् ॥ ६५ ॥
puruṣasya na yā śaktā soḍhumīkṣitumapyalam ,
tayā striyāvaraṇayā citramandhīkṛtaḥ pumān 65
65. puruṣasya na yā śaktā soḍhum īkṣitum api alam
tayā striyā āvaraṇayā citram andhīkṛtaḥ pumān
65. yā puruṣasya soḍhum īkṣitum api alam na śaktā,
tayā āvaraṇayā striyā pumān citram andhīkṛtaḥ
65. It is astonishing how the supreme cosmic person (puruṣa) has been blinded by that enveloping [material nature (prakṛti)] - a feminine principle (strī) that is incapable of sustaining the supreme cosmic person (puruṣa), and indeed, not even able to fully perceive him.
न यस्याश्चेतनैवास्ति याप्यनष्टैव नश्यति ।
तया स्त्रिया परुषया चित्रमन्धीकृतः पुमान् ॥ ६६ ॥
na yasyāścetanaivāsti yāpyanaṣṭaiva naśyati ,
tayā striyā paruṣayā citramandhīkṛtaḥ pumān 66
66. na yasyāḥ cetanā eva asti yā api anaṣṭā eva naśyati
tayā striyā paruṣayā citram andhīkṛtaḥ pumān
66. yasyāḥ cetanā eva na asti,
yā api anaṣṭā eva naśyati,
tayā paruṣayā striyā pumān citram andhīkṛtaḥ
66. It is astonishing how the supreme cosmic person (puruṣa) has been blinded by that harsh feminine principle (strī), which possesses no consciousness (cetanā) whatsoever, and which, though seemingly indestructible, constantly dissolves and perishes.
अनन्तदुष्प्रसरविलासकारिणी क्षयोदयोन्मुखसुखदुःखभागिनी ।
इयं प्रभो विगलति केन वाऽसमा मनोगुहानिलयनिबद्धवासना ॥ ६७ ॥
anantaduṣprasaravilāsakāriṇī kṣayodayonmukhasukhaduḥkhabhāginī ,
iyaṃ prabho vigalati kena vā'samā manoguhānilayanibaddhavāsanā 67
67. anantaduṣprasaravilāsakāriṇī
kṣayodayonmukhasukhaduḥkhabhāginī
iyam prabho vigalati kena vā
asamā manoguhānilayanibaddhavāsanā
67. prabho iyam asamā
anantaduṣprasaravilāsakāriṇī
kṣayodayonmukhasukhaduḥkhabhāginī
manoguhānilayanibaddhavāsanā kena vā vigalati
67. O Lord, by what means does this unparalleled latent impression (vāsanā), which gives rise to infinite, hard-to-overcome manifestations and is entangled with the ever-changing cycles of pleasure and pain, and which is bound to its dwelling place deep within the cave of the mind, truly dissolve?

Links to all chapters:

vairāgya 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

mumukṣu 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

utpatti prakaraṇa (current book)

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 (current chapter) Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti 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

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