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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-121

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महतानेन दुःखेन सर्वे ते ग्रामका जनाः ।
विनिर्गत्य गता दूरं सर्वे पञ्चत्वमागताः ॥ २ ॥
mahatānena duḥkhena sarve te grāmakā janāḥ ,
vinirgatya gatā dūraṃ sarve pañcatvamāgatāḥ 2
2. mahatā anena duḥkhena sarve te grāmakāḥ janāḥ
vinirgatya gatāḥ dūram sarve pañcatvam āgatāḥ
2. anena mahatā duḥkhena te sarve grāmakāḥ janāḥ
vinirgatya dūram gatāḥ sarve pañcatvam āgatāḥ
2. Due to this immense suffering, all those villagers, having departed, went far away. All of them then met their demise (pañcatvam āgatāḥ).
तेनेमा दुःखभागिन्यः शून्या वयमिह प्रभो ।
सौम्य शोचाम सद्वाष्पमाचान्तेक्षणधारया ॥ ३ ॥
tenemā duḥkhabhāginyaḥ śūnyā vayamiha prabho ,
saumya śocāma sadvāṣpamācāntekṣaṇadhārayā 3
3. tena imāḥ duḥkhabhāginyaḥ śūnyāḥ vayam iha prabho
saumya śocāma sadbāṣpam ācānta īkṣaṇa dhārayā
3. prabho saumya tena (kāraṇena) vayam iha imāḥ duḥkhabhāginyaḥ
śūnyāḥ [ca] sadbāṣpam ācānta īkṣaṇa dhārayā śocāma
3. Therefore, O Lord, O gentle one, we here are desolate, sharing in this suffering. We lament with genuine tears, with a stream flowing from our tear-washed eyes.
इत्याकर्ण्याङ्गनावक्त्राद्राजा विस्मयमागतः ।
मन्त्रिणां मुखमालोक्य चित्रार्पित इवाभवत् ॥ ४ ॥
ityākarṇyāṅganāvaktrādrājā vismayamāgataḥ ,
mantriṇāṃ mukhamālokya citrārpita ivābhavat 4
4. iti ākarṇya aṅganāvaktāt rājā vismayam āgataḥ
mantriṇām mukham ālokya citrārpitaḥ iva abhavat
4. aṅganāvaktāt iti ākarṇya rājā vismayam āgataḥ
mantriṇām mukham ālokya citrārpitaḥ iva abhavat
4. Having heard this from the woman's mouth, the king was overcome with astonishment. Looking at the faces of his ministers, he became motionless as if painted in a picture.
चण्डाल्युवाच ।
केनचित्त्वथ कालेन ग्रामकेऽस्मिञ्जनेश्वर ।
अवृष्टिदुःखमभवद्भीषणं भग्नमानवम् ॥ ५ ॥
caṇḍālyuvāca ,
kenacittvatha kālena grāmake'smiñjaneśvara ,
avṛṣṭiduḥkhamabhavadbhīṣaṇaṃ bhagnamānavam 5
5. caṇḍālī uvāca kenacit tu atha kālena grāmake asmin
janeśvara avṛṣṭi duḥkham abhavat bhīṣaṇam bhagna mānavam
5. caṇḍālī uvāca atha kenacit kālena,
janeśvara,
asmin grāmake bhīṣaṇam bhagna mānavam avṛṣṭi duḥkham tu abhavat
5. The Caṇḍālī said: 'Then, after some time, O lord of people (janeśvara), a terrible suffering from drought (āvṛṣṭi) befell this small village, devastating its inhabitants.'
तेषां समुचितैर्दानसन्मानैर्दुःखसंक्षयम् ।
कृत्वा करुणयाविष्टो इष्टलोकपरावरः ॥ ६ ॥
teṣāṃ samucitairdānasanmānairduḥkhasaṃkṣayam ,
kṛtvā karuṇayāviṣṭo iṣṭalokaparāvaraḥ 6
6. teṣām samucitaiḥ dānasammānaiḥ duḥkhasaṃkṣayam
kṛtvā karuṇayā āviṣṭaḥ iṣṭalokaparāvaraḥ
6. karuṇayā āviṣṭaḥ iṣṭalokaparāvaraḥ teṣām
samucitaiḥ dānasammānaiḥ duḥkhasaṃkṣayam kṛtvā
6. Having alleviated their suffering with suitable gifts and honors, and filled with compassion (karuṇā), he was one who held all people, high and low, as dear.
स्थित्वा तत्र चिरं कालं विमृश्य नियतेर्गतीः ।
आजगाम गृहं पौरैर्वन्दितः प्रविवेश ह ॥ ७ ॥
sthitvā tatra ciraṃ kālaṃ vimṛśya niyatergatīḥ ,
ājagāma gṛhaṃ paurairvanditaḥ praviveśa ha 7
7. sthitvā tatra ciram kālam vimṛśya niyateḥ gatīḥ
ājagāma gṛham pauraiḥ vanditaḥ praviveśa ha
7. tatra ciram kālam sthitvā niyateḥ gatīḥ vimṛśya
gṛham ājagāma pauraiḥ vanditaḥ praviveśa ha
7. Having remained there for a long time, pondering the courses of destiny (niyati), he returned to his home and, honored by the citizens, indeed entered it.
प्रातस्तत्र सभास्थाने मामपृच्छदसौ नृपः ।
कथमेवं मुने स्वप्नः प्रत्यक्षमिति विस्मितः ॥ ८ ॥
prātastatra sabhāsthāne māmapṛcchadasau nṛpaḥ ,
kathamevaṃ mune svapnaḥ pratyakṣamiti vismitaḥ 8
8. prātaḥ tatra sabhāsthāne mām apṛcchat asau nṛpaḥ
katham evam mune svapnaḥ pratyakṣam iti vismitaḥ
8. prātaḥ tatra sabhāsthāne asau nṛpaḥ vismitaḥ mām
apṛcchat mune katham evam svapnaḥ pratyakṣam iti
8. In the morning, there in the assembly hall, that astonished king asked me, "O sage, how can a dream thus become directly perceptible?"
यथावस्तुतया तस्य तत उक्तः स तादृशः ।
संशयो हृदयान्नुन्नो वातेनेवाम्बुदो दिवः ॥ ९ ॥
yathāvastutayā tasya tata uktaḥ sa tādṛśaḥ ,
saṃśayo hṛdayānnunno vātenevāmbudo divaḥ 9
9. yathāvastutayā tasya tataḥ uktaḥ saḥ tādṛśaḥ
saṃśayaḥ hṛdayāt nunnaḥ vātena iva ambudaḥ divaḥ
9. tataḥ saḥ tasya yathāvastutayā tādṛśaḥ uktaḥ
hṛdayāt saṃśayaḥ vātena ambudaḥ divaḥ iva nunnaḥ
9. Therefore, that [doubt] was described as such, in accordance with its true nature, just as a cloud is driven away from the sky by the wind, so was doubt expelled from the heart.
इत्येवं राघवाविद्या महती भ्रमदायिनी ।
असत्सत्तां नयत्याशु सच्चासत्तां नयत्यलम् ॥ १० ॥
ityevaṃ rāghavāvidyā mahatī bhramadāyinī ,
asatsattāṃ nayatyāśu saccāsattāṃ nayatyalam 10
10. iti evam rāghava avidyā mahatī bhramadāyinī
asat sattām nayati āśu sat asattām nayati alam
10. rāghava iti evam mahatī bhramadāyinī avidyā
asat sattām āśu nayati sat asattām alam nayati
10. Thus, O Rāghava, this great ignorance (avidyā), which generates delusion, quickly makes the non-existent appear as existent, and indeed makes the existent appear as non-existent.
श्रीराम उवाच ।
कथमेवं वद ब्रह्मन्स्वप्नः सत्यत्वमागतः ।
भ्रमोदार इवैषोऽर्थो न मे गलति चेतसि ॥ ११ ॥
śrīrāma uvāca ,
kathamevaṃ vada brahmansvapnaḥ satyatvamāgataḥ ,
bhramodāra ivaiṣo'rtho na me galati cetasi 11
11. śrīrāma uvāca katham evam vada brahman svapnaḥ satyatvam
āgataḥ bhramodāraḥ iva eṣaḥ arthaḥ na me galati cetasi
11. śrīrāma uvāca brahman katham evam svapnaḥ satyatvam āgataḥ
vada eṣaḥ arthaḥ bhramodāraḥ iva me cetasi na galati
11. Śrī Rāma said: O Brahmin, please tell me how a dream can thus attain reality. This idea, which seems like a profound delusion, does not settle in my mind.
श्रीवसिष्ठ उवाच ।
सर्वमेतदविद्यायां संभवत्येव राघव ।
घटेषु पटता दृष्टा स्वप्नसंभ्रमितादिषु ॥ १२ ॥
śrīvasiṣṭha uvāca ,
sarvametadavidyāyāṃ saṃbhavatyeva rāghava ,
ghaṭeṣu paṭatā dṛṣṭā svapnasaṃbhramitādiṣu 12
12. śrīvasiṣṭha uvāca sarvam etat avidyāyām saṃbhavati
eva rāghava ghaṭeṣu paṭatā dṛṣṭā svapnasaṃbhramitādiṣu
12. śrīvasiṣṭha uvāca rāghava etat sarvam avidyāyām eva
saṃbhavati ghaṭeṣu paṭatā svapnasaṃbhramitādiṣu dṛṣṭā
12. Śrī Vasiṣṭha said: O Rāghava, all this [phenomenon] is possible only within ignorance (avidyā). For example, 'cloth-ness' is perceived in pots, as observed in dreams, delusions, and similar states.
दूरं निकटवद्भाति मुकुरेऽन्तरिवाचलः ।
चिरं शीघ्रत्वमायाति पुनः श्रेष्ठेव यामिनी ॥ १३ ॥
dūraṃ nikaṭavadbhāti mukure'ntarivācalaḥ ,
ciraṃ śīghratvamāyāti punaḥ śreṣṭheva yāminī 13
13. dūram nikaṭavat bhāti mukure antari iva acalaḥ
ciram śīghratvam āyāti punaḥ śreṣṭhā iva yāminī
13. mukure antari acalaḥ iva dūram nikaṭavat bhāti
punaḥ ciram śīghratvam āyāti śreṣṭhā yāminī iva
13. A distant object appears as if near, just as a mountain appears within a mirror. Similarly, a long duration quickly attains swiftness, like a cherished night.
असंभवश्च भवति स्वप्ने स्वमरणं यथा ।
असच्च सदिवाभाति स्वप्नेष्विव नभोगतिः ॥ १४ ॥
asaṃbhavaśca bhavati svapne svamaraṇaṃ yathā ,
asacca sadivābhāti svapneṣviva nabhogatiḥ 14
14. asaṃbhavaḥ ca bhavati svapne svamaraṇam yathā
asat ca sat iva ābhāti svapneṣu iva nabhogatiḥ
14. svapne svamaraṇam yathā asaṃbhavaḥ ca bhavati
svapneṣu nabhogatiḥ iva asat ca sat iva ābhāti
14. And the impossible occurs, just as one's own death (which is impossible to truly experience while dreaming) happens in a dream. Similarly, the non-existent appears as existent, just as movement through the sky (nabhogati) appears in dreams.
सुस्थितं सुष्ठ चलति भ्रमे भूपरिवर्तवत् ।
अचलं चलतामेति मदविक्षुब्धचित्तवत् ॥ १५ ॥
susthitaṃ suṣṭha calati bhrame bhūparivartavat ,
acalaṃ calatāmeti madavikṣubdhacittavat 15
15. susthitam suṣṭhu calati bhrame bhūparivartavat
acalam calatām eti madavikṣubdhacittavat
15. bhrame bhūparivartavat susthitam suṣṭhu calati
madavikṣubdhacittavat acalam calatām eti
15. A stable object appears to move significantly due to illusion, similar to the apparent revolution of the earth. An immovable object acquires motion, just like a mind agitated by intoxication.
वासनावलितं चेतो यद्यथा भावयत्यलम् ।
तत्तथानुभवत्याशु न तदस्ति न वाप्यसत् ॥ १६ ॥
vāsanāvalitaṃ ceto yadyathā bhāvayatyalam ,
tattathānubhavatyāśu na tadasti na vāpyasat 16
16. vāsanā āvalitam cetaḥ yat yathā bhāvayati alam tat
tathā anubhavati āśu na tat asti na vā api asat
16. vāsanā āvalitam cetaḥ yat yathā alam bhāvayati tat
tathā āśu anubhavati tat na asti na vā api asat
16. Whatever way the mind, enveloped by its latent impressions (vāsanā), completely perceives, that it quickly experiences in the same manner. Yet, that (experience) is neither truly existent nor non-existent.
यदैवाभ्युदिता विद्या त्वहंत्वादिमयी मुधा ।
तदैवानादिमध्यान्ता भ्रमस्यानन्ततोदिता ॥ १७ ॥
yadaivābhyuditā vidyā tvahaṃtvādimayī mudhā ,
tadaivānādimadhyāntā bhramasyānantatoditā 17
17. yadā eva abhyuditā vidyā tu ahaṃtva-ādi-mayī mudhā
tadā eva anādi-madhya-antā bhramasya anantataḥ uditā
17. yadā ahaṃtva-ādi-mayī vidyā mudhā eva abhyuditā tadā
eva anādi-madhya-antā bhramasya anantataḥ uditā
17. When knowledge (vidyā) imbued with the sense of 'I' (ahaṃtva) and similar concepts arises, it is merely in vain. At that very moment, delusion (bhrama), which is without beginning, middle, or end, manifests boundlessly.
प्रतिभासवशादेव सर्वो विपरिवर्तते ।
क्षणः कल्पत्वमायाति कल्पश्च भवति क्षणः ॥ १८ ॥
pratibhāsavaśādeva sarvo viparivartate ,
kṣaṇaḥ kalpatvamāyāti kalpaśca bhavati kṣaṇaḥ 18
18. pratibhāsa-vaśāt eva sarvaḥ viparivartate
kṣaṇaḥ kalpatvam āyāti kalpaḥ ca bhavati kṣaṇaḥ
18. pratibhāsa-vaśāt eva sarvaḥ viparivartate
kṣaṇaḥ kalpatvam āyāti ca kalpaḥ kṣaṇaḥ bhavati
18. Everything transforms solely by the power of perception. A moment (kṣaṇa) becomes an eon (kalpa), and an eon (kalpa) becomes a moment (kṣaṇa).
विपर्यस्तमतिर्जन्तुः पश्यत्यात्मानमेडकम् ।
बिभर्ति सिंहतामेडो वासनावशतः स्वयम् ॥ १९ ॥
viparyastamatirjantuḥ paśyatyātmānameḍakam ,
bibharti siṃhatāmeḍo vāsanāvaśataḥ svayam 19
19. viparyasta-matiḥ jantuḥ paśyati ātmānam eḍakam
bibharti siṃhatām eḍaḥ vāsanā-vaśataḥ svayam
19. viparyasta-matiḥ jantuḥ ātmānam eḍakam paśyati
eḍaḥ vāsanā-vaśataḥ svayam siṃhatām bibharti
19. A creature (jantu) with a deluded mind sees the self (ātman) as a sheep. The sheep itself, due to latent impressions (vāsanā), assumes the nature of a lion.
विषमभ्रमदाविद्यामोहाहन्तादयः समाः ।
सर्वे चित्तविपर्यासफलसंपत्तिहेतुतः ॥ २० ॥
viṣamabhramadāvidyāmohāhantādayaḥ samāḥ ,
sarve cittaviparyāsaphalasaṃpattihetutaḥ 20
20. viṣama-bhramada-avidyā-moha-ahaṃtā-ādayaḥ samāḥ
sarve citta-viparyāsa-phala-sampatti-hetutaḥ
20. viṣama-bhramada-avidyā-moha-ahaṃtā-ādayaḥ sarve
samāḥ citta-viparyāsa-phala-sampatti-hetutaḥ
20. Unequal and delusion-inducing ignorance (avidyā), infatuation (moha), ego (ahaṃtā), and similar phenomena are all alike, for they all equally lead to the full manifestation of mental confusion.
काकतालीयवच्चेतोवासनावशतः स्वतः ।
संवदन्ति महारम्भा व्यवहाराः परस्परम् ॥ २१ ॥
kākatālīyavaccetovāsanāvaśataḥ svataḥ ,
saṃvadanti mahārambhā vyavahārāḥ parasparam 21
21. kākatālīyavat cetaḥ vāsanāvaśataḥ svataḥ
saṃvadanti mahārambhāḥ vyavahārāḥ parasparam
21. cetaḥ vāsanāvaśataḥ svataḥ mahārambhāḥ
vyavahārāḥ parasparam kākatālīyavat saṃvadanti
21. Just as in the 'crow-and-palm-fruit' (kākatālīya) incident, the mind's inherent latent impressions (vāsanā) spontaneously cause grand undertakings and actions to correspond with each other.
वृत्तं प्राक्पक्कणे राज्ञः कस्यचिल्लवणस्य यत् ।
प्रतिभातं तदेतस्य सद्वासद्वा मनोगतम् ॥ २२ ॥
vṛttaṃ prākpakkaṇe rājñaḥ kasyacillavaṇasya yat ,
pratibhātaṃ tadetasya sadvāsadvā manogatam 22
22. vṛttam prāk pakkaṇe rājñaḥ kasyacit lavaṇasya yat
pratibhātam tat etasya sat vā asat vā manogatam
22. rājñaḥ kasyacit lavaṇasya prāk pakkaṇe yat vṛttam
tat etasya sat vā asat vā manogatam pratibhātam
22. Whatever happened formerly in the palace of a certain king Lavaṇa, that (event), whether real or unreal, appeared to him as something existing within his mind.
विस्मरत्यपि विस्तीर्णां कृतां चेतःक्रियां यथा ।
तथा कृतामप्यकृतामिति स्मरति निश्चितम् ॥ २३ ॥
vismaratyapi vistīrṇāṃ kṛtāṃ cetaḥkriyāṃ yathā ,
tathā kṛtāmapyakṛtāmiti smarati niścitam 23
23. vismarati api vistīrṇām kṛtām cetaḥkriyām yathā
tathā kṛtām api akṛtām iti smarati niścitam
23. yathā cetaḥ kṛtām vistīrṇām cetaḥkriyām api vismarati,
tathā kṛtām api akṛtām iti niścitam smarati
23. Just as the mind (cetas) forgets even an extensive mental activity (cetaḥkriyā) that was performed, so too it certainly remembers a performed action as if it were not performed.
तथा न भुक्तवानस्मि भुक्तवानिति चेतसि ।
स्वप्ने देशान्तरगमे प्राकृतोऽप्यवबुद्ध्यते ॥ २४ ॥
tathā na bhuktavānasmi bhuktavāniti cetasi ,
svapne deśāntaragame prākṛto'pyavabuddhyate 24
24. tathā na bhuktavān asmi bhuktavān iti cetasi
svapne deśāntaragame prākṛtaḥ api avabuddhyate
24. tathā prākṛtaḥ api svapne deśāntaragame cetasi 'na bhuktavān asmi',
'bhuktavān' iti avabuddhyate
24. Similarly, even an ordinary person understands (avabuddhyate) in their mind (cetas) the perception of 'I have not eaten' or 'I have eaten' when in a dream or after traveling to another country.
विन्ध्यपुष्कससुग्रामे व्यवहारोऽयमीदृशः ।
प्रतिभासागतस्तस्य स्वप्ने पूर्वकथा यथा ॥ २५ ॥
vindhyapuṣkasasugrāme vyavahāro'yamīdṛśaḥ ,
pratibhāsāgatastasya svapne pūrvakathā yathā 25
25. vindhyapuṣkasasugrāme vyavahāraḥ ayam īdṛśaḥ
pratibhāsāgataḥ tasya svapne pūrvakathā yathā
25. ayam īdṛśaḥ vyavahāraḥ vindhyapuṣkasasugrāme
pratibhāsāgataḥ tasya svapne pūrvakathā yathā
25. In the well-populated village (sugrāme) of Vindhya-Puṣkasa, this particular event (vyavahāra) took place. It arose from an appearance (pratibhāsa), just like a past story (pūrvakathā) manifesting in a dream.
अथवा लवणेनाशु दृष्टो यः स्वप्नविभ्रमः ।
स एव संविदं प्राप्तो विन्ध्यपुष्कसचेतसि ॥ २६ ॥
athavā lavaṇenāśu dṛṣṭo yaḥ svapnavibhramaḥ ,
sa eva saṃvidaṃ prāpto vindhyapuṣkasacetasi 26
26. athavā lavaṇena āśu dṛṣṭaḥ yaḥ svapnavibhramaḥ
saḥ eva saṃvidam prāptaḥ vindhyapuṣkasacetasi
26. athavā yaḥ svapnavibhramaḥ lavaṇena āśu dṛṣṭaḥ
saḥ eva vindhyapuṣkasacetasi saṃvidam prāptaḥ
26. Or, that dream-illusion (svapnavibhrama) which was quickly perceived by Lavaṇa - that very same (illusion) attained the awareness (saṃvid) in the mind (cetas) of Vindhya-Puṣkasa.
लावणी प्रतिभाऽऽरूढा विन्ध्यापुष्कसचेतसि ।
विन्ध्यपुष्कससंविद्वाऽऽरूढा पार्थिवचेतसि ॥ २७ ॥
lāvaṇī pratibhā''rūḍhā vindhyāpuṣkasacetasi ,
vindhyapuṣkasasaṃvidvā''rūḍhā pārthivacetasi 27
27. lāvaṇī pratibhā ārūḍhā vindhyāpuṣkasacetasi
vindhyapuṣkasasaṃvit vā ārūḍhā pārthivacetasi
27. lāvaṇī pratibhā vindhyāpuṣkasacetasi ārūḍhā
vā vindhyapuṣkasasaṃvit pārthivacetasi ārūḍhā
27. Lavaṇa's perception (pratibhā) became manifest in the mind (cetas) of Vindhya-Puṣkasa. Or, the awareness (saṃvid) of Vindhya-Puṣkasa became manifest in the mind (cetas) of the king (pārthiva).
यथा बहूनां सदृशं वचनं नाम मानसम् ।
तथा स्वप्नेऽपि भवति कालो देशः क्रियापि च ॥ २८ ॥
yathā bahūnāṃ sadṛśaṃ vacanaṃ nāma mānasam ,
tathā svapne'pi bhavati kālo deśaḥ kriyāpi ca 28
28. yathā bahūnām sadṛśam vacanam nāma mānasam tathā
svapne api bhavati kālaḥ deśaḥ kriyā api ca
28. yathā bahūnām sadṛśam nāma mānasam vacanam (bhavati)
tathā svapne api kālaḥ deśaḥ kriyā api ca bhavati
28. Just as a mental (mānasa) utterance (vacanam) is alike for many, so also in a dream (svapne) there appear time (kāla), place (deśa), and activity (kriyā).
व्यवहारगतेस्तस्याः सत्तास्ति प्रतिभासतः ।
सत्ता सर्वपदार्थानां नान्या संवेदनादृते ॥ २९ ॥
vyavahāragatestasyāḥ sattāsti pratibhāsataḥ ,
sattā sarvapadārthānāṃ nānyā saṃvedanādṛte 29
29. vyavahāragateḥ tasyāḥ sattā asti pratibhāsataḥ
| sattā sarvapadārthānām na anyā saṃvedanāt ṛte
29. tasyāḥ vyavahāragateḥ sattā pratibhāsataḥ asti
sarvapadārthānām sattā saṃvedanāt ṛte na anyā
29. The existence of that (ultimate reality) within the sphere of empirical activity is due to its manifestation. The existence of all objects is none other than consciousness (saṃvedana).
संवेदनेतरा भाति वीचिर्वा जलसंगतिः ।
भूतभव्यभविष्यस्था तरुबीजे तरुर्यथा ॥ ३० ॥
saṃvedanetarā bhāti vīcirvā jalasaṃgatiḥ ,
bhūtabhavyabhaviṣyasthā tarubīje taruryathā 30
30. saṃvedanetarā bhāti vīciḥ vā jalasaṃgatiḥ |
bhūtabhavyabhaviṣyasthā tarubīje taruḥ yathā
30. saṃvedanetarā bhāti jalasaṃgatiḥ vīciḥ vā yathā
tarubīje taruḥ bhūtabhavyabhaviṣyasthā (asti)
30. That which appears to be other than consciousness (saṃvedana) is like a wave or its intrinsic connection to water. It exists in the past, present, and future, just as a tree (taru) exists within its seed (tarubīja).
तस्याः सत्त्वमसत्त्वं च न सन्नासदिति स्थितम् ।
सत्सदेव हि संवित्तेरसंवित्तेरसन्मयम् ॥ ३१ ॥
tasyāḥ sattvamasattvaṃ ca na sannāsaditi sthitam ,
satsadeva hi saṃvitterasaṃvitterasanmayam 31
31. tasyāḥ sattvam asattvam ca na sat na asat iti sthitam
| sat sat eva hi saṃvitteḥ asaṃvitteḥ asanmayam
31. tasyāḥ sattvam ca asattvam na sat na asat iti sthitam hi saṃvitteḥ sat eva sat (asti),
asaṃvitteḥ asanmayam (asti)
31. Its existence (sattva) and non-existence (asattva) are established as neither being (sat) nor non-being (asat). Indeed, it is pure existence (sat) due to consciousness (saṃvitti), and it is of the nature of non-existence (asanmaya) due to the absence of consciousness (asaṃvitti).
नाविद्या विद्यते किंचित्तैलादि सिकतास्विव ।
हेम्नः किं कटकादन्यत्पदं स्याद्धेमतां विना ॥ ३२ ॥
nāvidyā vidyate kiṃcittailādi sikatāsviva ,
hemnaḥ kiṃ kaṭakādanyatpadaṃ syāddhematāṃ vinā 32
32. na avidyā vidyate kiñcit taila ādi sikatāsu iva |
hemnaḥ kim kaṭakāt anyat padam syāt heṃatām vinā
32. yathā sikatāsu taila ādi kiñcit (api) na vidyate,
tathā avidyā (api) na vidyate hemnaḥ heṃatām vinā kaṭakāt anyat kim padam syāt?
32. There is no ignorance (avidyā) at all, just as oil is not found in sand. What form (pada) could there be of gold, other than a bracelet, without its inherent gold-ness (heṃatā)?
अविद्ययात्मतत्त्वस्य संबन्धो नोपपद्यते ।
संबन्धः सदृशानां च यः स्फुटः स्वानुभूतितः ॥ ३३ ॥
avidyayātmatattvasya saṃbandho nopapadyate ,
saṃbandhaḥ sadṛśānāṃ ca yaḥ sphuṭaḥ svānubhūtitaḥ 33
33. avidyayā ātmatattvasya sambandhaḥ na upapadyate
sambandhaḥ sadṛśānām ca yaḥ sphuṭaḥ svānubhūtitaḥ
33. ātmatattvasya avidyayā sambandhaḥ na upapadyate
ca yaḥ sambandhaḥ sadṛśānām svānubhūtitaḥ sphuṭaḥ
33. A connection of the true nature of the self (ātman) with ignorance (avidyā) is not logically possible. A true connection, clearly evident from one's own experience, only occurs between similar entities.
जतुकाष्ठादिसंबन्धो यः समासमयोगतः ।
नान्योन्यानुभवायासौ तदेकस्पन्दमात्रकम् ॥ ३४ ॥
jatukāṣṭhādisaṃbandho yaḥ samāsamayogataḥ ,
nānyonyānubhavāyāsau tadekaspandamātrakam 34
34. jatukāṣṭhādisambandhaḥ yaḥ samāsamayogataḥ na
anyonyānubhavāya asau tat ekaspandamātrakam
34. yaḥ jatukāṣṭhādisambandhaḥ samāsamayogataḥ
asau anyonyānubhavāya na tat ekaspandamātrakam
34. The connection, such as that of lac and wood, which arises from close physical contact, is not for mutual experience. Rather, it is merely a singular, unified vibration of those two distinct entities.
परमार्थमयं सर्वं यथा तेनोपलादयः ।
चिता समभिचेत्यन्ते संबन्धवशतः समाः ॥ ३५ ॥
paramārthamayaṃ sarvaṃ yathā tenopalādayaḥ ,
citā samabhicetyante saṃbandhavaśataḥ samāḥ 35
35. paramārthamayam sarvam yathā tena upalādayaḥ
citā samabhicetyante sambandhavaśataḥ samāḥ
35. yathā sarvam paramārthamayam (asti) tena (hetunā)
samāḥ upalādayaḥ citā sambandhavaśataḥ samabhicetyante
35. Just as everything is constituted by the supreme reality (paramārtha), in the same way, stones and other similar objects are made manifest to consciousness (cit) through the power of their connection to it.
यदा चिन्मात्रसन्मात्रमयाः सव जगद्गताः ।
भावास्तदा विभान्त्येते मिथः स्वानुभवस्थितेः ॥ ३६ ॥
yadā cinmātrasanmātramayāḥ sava jagadgatāḥ ,
bhāvāstadā vibhāntyete mithaḥ svānubhavasthiteḥ 36
36. yadā citmātrasatmātramayāḥ sarve jagadgatāḥ
bhāvāḥ tadā vibhānti ete mithaḥ svānubhavasthiteḥ
36. yadā sarve jagadgatāḥ bhāvāḥ citmātrasatmātramayāḥ
(bhavanti) tadā ete mithaḥ svānubhavasthiteḥ vibhānti
36. When all phenomena (bhāvāḥ) within the universe are understood to consist solely of consciousness (cit) and existence (sat), then these phenomena manifest distinctly, each from its own inherent state of self-experience.
न संभवति संबन्धो विषमाणां निरन्तरः ।
न परस्परसंबन्धाद्विनानुभवनं मिथः ॥ ३७ ॥
na saṃbhavati saṃbandho viṣamāṇāṃ nirantaraḥ ,
na parasparasaṃbandhādvinānubhavanaṃ mithaḥ 37
37. na saṃbhavati sambandhaḥ viṣamāṇām nirantaraḥ
na parasparasambandhāt vinā anubhavanam mithaḥ
37. viṣamāṇām nirantaraḥ sambandhaḥ na saṃbhavati
parasparasambandhāt vinā mithaḥ anubhavanam na (saṃbhavati)
37. A continuous connection between dissimilar entities is not possible. Nor is there mutual experience without a reciprocal relationship.
सदृशे सदृशं वस्तु क्षणाद्गत्वैकतामलम् ।
रूपमास्फारयत्येकमेकत्वादेव नान्यथा ॥ ३८ ॥
sadṛśe sadṛśaṃ vastu kṣaṇādgatvaikatāmalam ,
rūpamāsphārayatyekamekatvādeva nānyathā 38
38. sadṛśe sadṛśam vastu kṣaṇāt gatvā ekatām alam
rūpam āṣphārayati ekam ekatvāt eva na anyathā
38. sadṛśe sadṛśam vastu kṣaṇāt ekatām gatvā alam ekam
rūpam āṣphārayati ekatvāt eva (idam bhavati) na anyathā
38. A similar thing, when in a similar context, quickly attains oneness and indeed manifests a single form. This occurs only due to that oneness, and not otherwise.
चिच्चेत्यमिलिता दृश्यरूपयोदेति चेतनः ।
जडं जडेन मिलितं घनं संपद्यते जडम् ।
न च चिज्जडयोरैक्यं वैलक्षण्यात्क्वचिद्भवेत् ॥ ३९ ॥
ciccetyamilitā dṛśyarūpayodeti cetanaḥ ,
jaḍaṃ jaḍena militaṃ ghanaṃ saṃpadyate jaḍam ,
na ca cijjaḍayoraikyaṃ vailakṣaṇyātkvacidbhavet 39
39. cit cetya amilitā dṛśyarūpayā udeti
cetanaḥ jaḍam jaḍena militam ghanam
saṃpadyate jaḍam na ca cit-jaḍayoḥ
aikyam vailakṣaṇyāt kvacit bhavet
39. cit cetya (ca) amilitā (satyām) cetanaḥ
dṛśyarūpayā udeti jaḍam jaḍena militam
(sat) ghanam jaḍam saṃpadyate cit-jaḍayoḥ
aikyam vailakṣaṇyāt kvacit ca na bhavet
39. When consciousness (cit) and its object (cetya) are not united, the conscious subject (cetanaḥ) arises as a visible form. Inert matter (jaḍam), united with other inert matter, becomes dense inert matter. And indeed, there can never be unity between consciousness and inert matter due to their fundamental differences.
चिज्जडौ चित्र एकत्र न तौ संमिलतः क्वचित् ।
चिन्मयत्वाच्चिदालम्भश्चिदालम्भेन वेदनम् ॥ ४० ॥
cijjaḍau citra ekatra na tau saṃmilataḥ kvacit ,
cinmayatvāccidālambhaścidālambhena vedanam 40
40. cit-jaḍau citra ekatra na tau saṃmilataḥ kvacit
cinmayatvāt cit-ālambhaḥ cit-ālambhena vedanam
40. cit-jaḍau citram ekatra (dṛśyamāṇau
api) tau kvacit na saṃmilataḥ
cinmayatvāt cit-ālambhaḥ (bhavati)
cit-ālambhena (eva) vedanam (bhavati)
40. Consciousness (cit) and inert matter, though appearing together as a varied scene, never truly unite. Due to its very nature as consciousness (cit), consciousness itself apprehends, and through this apprehension by consciousness, perception arises.
दारुपाषाणभेदानां नतु ह्येते चिदात्मकाः ।
पदार्थो हि पदार्थेन परिणाम्यनुभूयते ॥ ४१ ॥
dārupāṣāṇabhedānāṃ natu hyete cidātmakāḥ ,
padārtho hi padārthena pariṇāmyanubhūyate 41
41. dārupāṣāṇabhedānām na tu hi ete cidātmakāḥ
padārthaḥ hi padārthena pariṇāmya anubhūyate
41. ete dārupāṣāṇabhedānām tu hi na cidātmakāḥ
padārthaḥ hi padārthena pariṇāmya anubhūyate
41. Certainly, categories like wood and stone are not conscious (cidātmakāḥ). Indeed, one object (padārtha) is experienced by another object through transformation.
जिह्वयैव रसास्वादः सजातीयामलोदयः ।
ऐक्यं च विद्धि संबन्धं नास्त्यसावसमानयोः ॥ ४२ ॥
jihvayaiva rasāsvādaḥ sajātīyāmalodayaḥ ,
aikyaṃ ca viddhi saṃbandhaṃ nāstyasāvasamānayoḥ 42
42. jihvayā eva rasāsvādaḥ sajātīyāmalaudayaḥ aikyam
ca viddhi sambandham na asti asau asamānayoḥ
42. jihvayā eva rasāsvādaḥ sajātīyāmalaudayaḥ ca
aikyam sambandham viddhi asau asamānayoḥ na asti
42. The experience of taste (rasāsvāda) occurs by the tongue (jihvā) alone, being a pure manifestation of what is of a similar kind. And know unity (aikya) to be the connection (sambandha); it does not exist between dissimilar things.
जडचेतनयोस्तेन नोपलादि जडं मतम् ।
चिदेवोपलकुड्यादिरूपिणीति मिता चिता ॥ ४३ ॥
jaḍacetanayostena nopalādi jaḍaṃ matam ,
cidevopalakuḍyādirūpiṇīti mitā citā 43
43. jaḍacetanayoḥ tena na upalādi jaḍam matam
cit eva upalakuḍyādirūpiṇī iti mitā citā
43. tena jaḍacetanayoḥ upalādi jaḍam na matam
cit eva upalakuḍyādirūpiṇī iti citā mitā
43. Therefore, concerning the inert and the conscious, objects like stone are not considered inert. Rather, it is consciousness (cit) itself that, taking the form of stone, wall, and the like, is thus limited or measured by consciousness (citā).
एकीभावं गता द्रष्टदृश्यादि कुरुते भ्रमम् ।
काष्ठोपलाद्यशेषं हिं परमार्थमयं यतः ॥ ४४ ॥
ekībhāvaṃ gatā draṣṭadṛśyādi kurute bhramam ,
kāṣṭhopalādyaśeṣaṃ hiṃ paramārthamayaṃ yataḥ 44
44. ekībhāvam gatā draṣṭṛdṛśyādi kurute bhramam
kāṣṭhopalādyaśeṣam hi paramārthamayam yataḥ
44. ekībhāvam gatā draṣṭṛdṛśyādi bhramam kurute
yataḥ hi kāṣṭhopalādyaśeṣam paramārthamayam
44. Having attained oneness, it (consciousness) creates the illusion (bhrama) of a seer, the seen, and so forth. This is because all things without remainder, such as wood and stone, are indeed of the nature of the supreme reality (paramārtha).
तदात्मना तत्संबन्धे दृश्यत्वेनोपलभ्यते ।
सर्वं सर्वप्रकाराढ्यमनन्तमिव यत्नतः ॥ ४५ ॥
tadātmanā tatsaṃbandhe dṛśyatvenopalabhyate ,
sarvaṃ sarvaprakārāḍhyamanantamiva yatnataḥ 45
45. tada ātmanā tatsambandhe dṛśyatvena upalabhyate
sarvaṃ sarvaprakārāḍhyam anantam iva yatnataḥ
45. tada tatsambandhe sarvaṃ sarvaprakārāḍhyam
anantam iva ātmanā dṛśyatvena yatnataḥ upalabhyate
45. Then, in that connection, everything, resplendent with all forms, is perceived through its own nature (ātman) as visible, appearing as if infinite, by diligent effort.
विश्वं सन्मात्रमेवैतद्विद्धि तत्त्वविदां वर ।
असत्तात्यागनिष्ठेन विश्वं लक्षशतभ्रमैः ॥ ४६ ॥
viśvaṃ sanmātramevaitadviddhi tattvavidāṃ vara ,
asattātyāganiṣṭhena viśvaṃ lakṣaśatabhramaiḥ 46
46. viśvaṃ sanmātram eva etat viddhi tattvavidām vara
asattātyāganiṣṭhena viśvaṃ lakṣaśatabhramaiḥ
46. tattvavidām vara etat viśvaṃ sanmātram eva viddhi
asattātyāganiṣṭhena viśvaṃ lakṣaśatabhramaiḥ
46. O best among the knowers of reality (tattvavit), know this universe (viśva) to be merely existence. This is understood by one whose steadfast determination is the abandonment of non-existence, even though the universe appears to be composed of hundreds of thousands of illusions.
पूरितं चिच्चमत्कारो नच किंचन पूरितम् ।
संकल्पनागरा नॄणां मिथः स्पन्दन्ति नो यथा ॥ ४७ ॥
pūritaṃ ciccamatkāro naca kiṃcana pūritam ,
saṃkalpanāgarā nṝṇāṃ mithaḥ spandanti no yathā 47
47. pūritaṃ citcamatkāraḥ na ca kiṃcana pūritam
saṅkalpanāgarāḥ nṛṇām mithaḥ spandanti no yathā
47. citcamatkāraḥ pūritaṃ (asti),
na ca kiṃcana pūritam (asti) yathā nṛṇām saṅkalpanāgarāḥ mithaḥ no spandanti
47. That which is filled is the wonder of consciousness, yet truly nothing is filled. Just as the cities created by the imagination (saṅkalpa) of human beings do not mutually vibrate.
न देशकालरोधाय तथा सर्गेष्विति स्थितिः ।
भेदबोधे हि सर्गत्वमहंत्वादिभ्रमोदयः ॥ ४८ ॥
na deśakālarodhāya tathā sargeṣviti sthitiḥ ,
bhedabodhe hi sargatvamahaṃtvādibhramodayaḥ 48
48. na deśakālarodhāya tathā sargeṣu iti sthitiḥ
bhedabodhe hi sargatvam ahaṃtvādibhramodayaḥ
48. tathā sargeṣu na deśakālarodhāya iti sthitiḥ hi
bhedabodhe sargatvam ahaṃtvādibhramodayaḥ (bhavati)
48. Thus, in the creations (sarga), the situation is not one that obstructs space and time. Indeed, with the knowledge of distinction, there arises creativeness and the illusion of egoity (ahaṅkāra) and so forth.
हेमसंवित्परित्यागे कटकादिभ्रमो यथा ।
कटकादिभ्रमो हेम्नि देशाद्देशं भवाद्भवम् ॥ ४९ ॥
hemasaṃvitparityāge kaṭakādibhramo yathā ,
kaṭakādibhramo hemni deśāddeśaṃ bhavādbhavam 49
49. hemasaṃvitparityāge kaṭakādibhramaḥ yathā
kaṭakādibhramaḥ hemni deśāt deśam bhavāt bhavam
49. yathā hemasaṃvitparityāge kaṭakādibhramaḥ
hemni kaṭakādibhramaḥ deśāt deśam bhavāt bhavam
49. Just as, when the awareness of gold is lost, the illusion of bangles and other forms arises, so too, this illusion of bangles and other forms persists within gold itself, migrating from one place to another and from one state of existence (saṃsāra) to another (saṃsāra).
दृग्दर्शनपरित्यागे नाविद्यास्ति पृथक्सदा ।
कटकादिमहाभेदमेकं हेम यथामलम् ॥ ५० ॥
dṛgdarśanaparityāge nāvidyāsti pṛthaksadā ,
kaṭakādimahābhedamekaṃ hema yathāmalam 50
50. dṛgdarśanaparityāge na avidyā asti pṛthak sadā
kaṭakādimahābhedam ekam hema yathā amalam
50. yathā kaṭakādimahābhedam ekam hema amalam
dṛgdarśanaparityāge avidyā pṛthak sadā na asti
50. Just as pure gold, though appearing in the great distinctions of bangles and other ornaments, remains one and untainted, similarly, when the distinction between the seer (dṛk) and the seen (darśana) is abandoned, ignorance (avidyā) does not always exist as a separate entity.
बोधैकत्वादयं सर्गस्तदेवासन्नयत्यलम् ।
सेना मृत्संविदा चित्रा मृन्मात्रमिव मृन्मयी ॥ ५१ ॥
bodhaikatvādayaṃ sargastadevāsannayatyalam ,
senā mṛtsaṃvidā citrā mṛnmātramiva mṛnmayī 51
51. bodhaikatvāt ayam sargaḥ tat eva āsannayati alam
senā mṛtsaṃvidā citrā mṛnmātram iva mṛnmayī
51. bodhaikatvāt ayam sargaḥ tat eva alam āsannayati
iva mṛtsaṃvidā mṛnmātram citrā senā mṛnmayī
51. Due to the oneness of consciousness (bodha), this creation fully manifests as that very (consciousness). This is just as a diverse army, though made of clay, is known as merely clay when perceived with the awareness of its clay nature.
जलमेकं तरङ्गादि दार्वेकं शालभञ्जिका ।
मृन्मात्रमेकं कुम्भादि ब्रह्मैकं त्रिजगद्भ्रमः ॥ ५२ ॥
jalamekaṃ taraṅgādi dārvekaṃ śālabhañjikā ,
mṛnmātramekaṃ kumbhādi brahmaikaṃ trijagadbhramaḥ 52
52. jalam ekam taraṅgādi dāru ekam śālabhañjikā
mṛnmātram ekam kumbhādi brahma ekam trijagadbhramaḥ
52. jalam ekam taraṅgādi dāru ekam śālabhañjikā
mṛnmātram ekam kumbhādi brahma ekam trijagadbhramaḥ
52. Water is one, [yet manifests as] waves and other forms. Wood is one, [yet manifests as] a wooden doll. Mere clay is one, [yet manifests as] pots and other objects. Similarly, Brahman (brahman) is one, [yet appears as] the illusion of the three worlds.
संबन्धे दृश्यदृष्टीनां मध्ये द्रष्टुर्हि यद्वपुः ।
द्रष्टृदर्शनदृश्यादिवर्जितं तदिदं परम् ॥ ५३ ॥
saṃbandhe dṛśyadṛṣṭīnāṃ madhye draṣṭurhi yadvapuḥ ,
draṣṭṛdarśanadṛśyādivarjitaṃ tadidaṃ param 53
53. sambaṃdhe dṛśyadṛṣṭīnām madhye draṣṭuḥ hi yat
vapuḥ draṣṭṛdarśanadṛśyādivarjitam tat idam param
53. dṛśyadṛṣṭīnām sambaṃdhe madhye yat draṣṭuḥ vapuḥ hi,
tat idam draṣṭṛdarśanadṛśyādivarjitam param
53. The essential nature (vapus) of the seer (draṣṭṛ) that exists within the relationship between the seen object and the faculty of seeing (dṛṣṭi) - that indeed, is the supreme (param), devoid of the seer, the act of seeing, the seen, and all such distinctions.
देशाद्देशं गते चित्ते मध्ये यच्चेतसो वपुः ।
अजाड्यसंविन्मननं तन्मयो भव सर्वदा ॥ ५४ ॥
deśāddeśaṃ gate citte madhye yaccetaso vapuḥ ,
ajāḍyasaṃvinmananaṃ tanmayo bhava sarvadā 54
54. deśāt deśaṃ gate citte madhye yat cetasaḥ vapuḥ
ajāḍyasaṃvinmananam tanmayaḥ bhava sarvadā
54. citte deśāt deśaṃ gate,
madhye yat cetasaḥ vapuḥ ajāḍyasaṃvinmananam,
tanmayaḥ sarvadā bhava
54. When the mind (citta) moves from one object (deśa) to another, that which is the essential nature (vapus) of the mind in between - a contemplation (mananam) that is non-inert (ajāḍya) and pure consciousness (saṃvit) - always become one with that (tanmaya).
अजाग्रत्स्वप्ननिद्रस्य यत्ते रूपं सनातनम् ।
अचेतनं चाजडं च तन्मयो भव सर्वदा ॥ ५५ ॥
ajāgratsvapnanidrasya yatte rūpaṃ sanātanam ,
acetanaṃ cājaḍaṃ ca tanmayo bhava sarvadā 55
55. ajāgrat-svapna-nidrasya yat te rūpaṃ sanātanam
acetanaṃ ca ajaḍaṃ ca tanmayaḥ bhava sarvadā
55. ajāgrat-svapna-nidrasya yat te sanātanam rūpaṃ,
acetanam ca ajaḍam ca,
tanmayaḥ sarvadā bhava
55. That eternal (sanātana) form (rūpa) of yours (te) which transcends the states of waking, dreaming, and deep sleep, and which is neither (empirically) conscious (acetana) nor inert (ajaḍa) - always become one with that (tanmaya).
जडतां वर्जयित्वैकां शिलाया हृदयं हि तत् ।
अक्षुब्धो वाथवा क्षुब्धस्तन्मयो भव सर्वदा ॥ ५६ ॥
jaḍatāṃ varjayitvaikāṃ śilāyā hṛdayaṃ hi tat ,
akṣubdho vāthavā kṣubdhastanmayo bhava sarvadā 56
56. jaḍatām varjayitvā ekām śilāyāḥ hṛdayam hi tat
akṣubdhaḥ vā athavā kṣubdhaḥ tanmayaḥ bhava sarvadā
56. ekām jaḍatām varjayitvā tat hi śilāyāḥ hṛdayam,
akṣubdhaḥ vā athavā kṣubdhaḥ,
sarvadā tanmayaḥ bhava
56. Having excluded inertness (jaḍatā), that (tat) indeed is the singular essence (hṛdaya) of a stone (śilā). Whether you are undisturbed (akṣubdha) or agitated (kṣubdha), always become one with that (tanmaya).
कस्यचित्किंचनापीह नोदेति न विलीयते ।
अक्षुब्धो वाथवाक्षुब्धः स्वस्थस्तिष्ठ यथासुखम् ॥ ५७ ॥
kasyacitkiṃcanāpīha nodeti na vilīyate ,
akṣubdho vāthavākṣubdhaḥ svasthastiṣṭha yathāsukham 57
57. kasyacit kiṃcana api iha na udeti na vilīyate akṣubdhaḥ
vā athavā akṣubdhaḥ svasthaḥ tiṣṭha yathāsukham
57. kasyacit iha kiṃcana api na udeti na vilīyate.
akṣubdhaḥ vā athavā akṣubdhaḥ [san tvam] yathāsukham svasthaḥ tiṣṭha.
57. For anyone, nothing whatsoever here (in this state of self) arises or dissolves. Whether agitated or unagitated, remain abiding in the self (svastha) as you please.
नाभिवाञ्छति नो द्वेष्टि देहे किंचित्क्वचित्पुमान् ।
स्वस्थस्तिष्ठ निराशङ्कं देहवृत्तिषु मा पत ॥ ५८ ॥
nābhivāñchati no dveṣṭi dehe kiṃcitkvacitpumān ,
svasthastiṣṭha nirāśaṅkaṃ dehavṛttiṣu mā pata 58
58. na abhivāñchati na u dveṣṭi dehe kiṃcit kvacit
pumān svasthaḥ tiṣṭha nirāśaṅkam dehavṛttiṣu mā pata
58. pumān dehe kiṃcit kvacit na abhivāñchati na u dveṣṭi.
[tvam] svasthaḥ nirāśaṅkam tiṣṭha.
dehavṛttiṣu mā pata.
58. A person (puruṣa) neither desires nor detests anything in the body, at any place or time. Remain abiding in the self (svastha) without apprehension; do not get entangled in bodily activities.
भविष्यद्ग्रामकग्राम्यकार्यव्यवसितो यथा ।
चित्तवृत्तिषु मा तिष्ठ तथा सत्यात्मतां गतः ॥ ५९ ॥
bhaviṣyadgrāmakagrāmyakāryavyavasito yathā ,
cittavṛttiṣu mā tiṣṭha tathā satyātmatāṃ gataḥ 59
59. bhaviṣyadgrāmakagrāmyakāryavyavasitaḥ yathā
cittavṛttiṣu mā tiṣṭha tathā satyātmatām gataḥ
59. yathā bhaviṣyadgrāmakagrāmyakāryavyavasitaḥ [bhavati],
tathā satyātmatām gataḥ [tvam] cittavṛttiṣu mā tiṣṭha.
59. Just as someone is engrossed in the rustic, trivial tasks of a village that is yet to come, similarly, having realized your true self (ātman), do not dwell in the modifications of the mind (cittavṛtti).
यथा देशान्तरनरो यथा काष्ठं यथोपलः ।
तथैव पश्य चित्तं त्वमचित्तैव यदात्मना ॥ ६० ॥
yathā deśāntaranaro yathā kāṣṭhaṃ yathopalaḥ ,
tathaiva paśya cittaṃ tvamacittaiva yadātmanā 60
60. yathā deśāntaranaraḥ yathā kāṣṭham yathā upalaḥ
tathā eva paśya cittam tvam acittā eva yat ātmanā
60. yathā deśāntaranaraḥ,
yathā kāṣṭham,
yathā upalaḥ [bhavanti],
tathā eva tvam [yadi] ātmanā acittā eva [asi],
[tadā] cittam paśya.
60. Just as a man from another land, or a piece of wood, or a stone (is observed impersonally), similarly, you should perceive the mind (citta), for you are truly mindless (acitta) in your true self (ātman).
यथा दृषदि नास्त्यम्बु यथाम्भस्यनलस्तथा ।
स्वात्मन्येवास्ति नो चित्तं परमात्मनि तत्कुतः ॥ ६१ ॥
yathā dṛṣadi nāstyambu yathāmbhasyanalastathā ,
svātmanyevāsti no cittaṃ paramātmani tatkutaḥ 61
61. yathā dṛṣadi na asti ambu yathā ambhasi analaḥ tathā
sva ātmani eva asti na cittam parama ātmani tat kutaḥ
61. yathā dṛṣadi ambu na asti,
yathā ambhasi analaḥ tathā sva ātmani cittam na eva asti,
parama ātmani tat kutaḥ
61. Just as there is no water in a stone, and no fire in water, similarly, the mind (citta) does not reside in one's own self (ātman); then how could it reside in the Supreme Self (paramātman)?
प्रेक्ष्यमाणं न यत्किंचित्तेन यत्क्रियते क्वचित् ।
कृतं भवति तन्नेति मत्वा चित्तातिगो भवेत् ॥ ६२ ॥
prekṣyamāṇaṃ na yatkiṃcittena yatkriyate kvacit ,
kṛtaṃ bhavati tanneti matvā cittātigo bhavet 62
62. prekṣyamāṇam na yat kiṃcit tena yat kriyate kvacit
kṛtam bhavati tat na iti matvā citta atigaḥ bhavet
62. yat kiṃcit na prekṣyamāṇam,
tena yat kvacit kriyate,
tat kṛtam na bhavati iti matvā,
citta atigaḥ bhavet
62. Knowing that whatever is not truly perceived, and whatever action is performed by the mind (citta) anywhere, is not genuinely 'done', one should transcend the mind (citta).
अत्यन्तानात्मभूतस्य यश्चित्तस्यानुवर्तते ।
पर्यन्तवासिनः कस्मान्न म्लेच्छस्यानुवर्तते ॥ ६३ ॥
atyantānātmabhūtasya yaścittasyānuvartate ,
paryantavāsinaḥ kasmānna mlecchasyānuvartate 63
63. atyanta anātmabhūtasya yaḥ cittasya anuvartate
paryanta vāsinaḥ kasmāt na mlecchasya anuvartate
63. yaḥ atyanta anātmabhūtasya cittasya anuvartate,
saḥ kasmāt paryanta vāsinaḥ mlecchasya na anuvartate?
63. Why does one follow the mind (citta), which is utterly alien to the self (ātman), but not follow an outcast (mleccha) or a border-dweller (paryantavāsin)?
निरन्तरमनादृत्य त्वमाराच्चित्तपुष्कसम् ।
स्वस्थमास्स्व निराशङ्कं पङ्केनेव कृतो जडः ॥ ६४ ॥
nirantaramanādṛtya tvamārāccittapuṣkasam ,
svasthamāssva nirāśaṅkaṃ paṅkeneva kṛto jaḍaḥ 64
64. nirantaram anādṛtya tvam ārāt citta puṣkasam
svastham āssva nirāśaṅkam paṅkena iva kṛtaḥ jaḍaḥ
64. tvam nirantaram citta puṣkasam ārāt anādṛtya,
nirāśaṅkam svastham āssva.
paṅkena iva kṛtaḥ jaḍaḥ
64. Constantly disregard the impurity of the mind (citta). Remain at ease (svastham) and fearless (nirāśaṅkam). Why be inert, as if made dull by mud?
चित्तं नास्त्येव मे भूतं मृतमेवाद्य वेत्ति वा ।
भव निश्चयवान्भूत्वा शिलापुरुषनिश्चलः ॥ ६५ ॥
cittaṃ nāstyeva me bhūtaṃ mṛtamevādya vetti vā ,
bhava niścayavānbhūtvā śilāpuruṣaniścalaḥ 65
65. cittaṃ na asti eva me bhūtaṃ mṛtaṃ eva adya vetti
vā bhava niścayavān bhūtvā śilāpuruṣaniścalaḥ
65. me cittaṃ bhūtaṃ na asti eva vā adya mṛtaṃ eva vetti.
niścayavān bhūtvā śilāpuruṣaniścalaḥ bhava.
65. My mind (citta) does not exist for me at all; or, if it does, it perceives today as if dead. Therefore, become resolute and remain as unmoving as a stone statue.
प्रेक्षायामस्ति नो चित्तं तद्विहीनोऽसि तत्त्वतः ।
स किमर्थमनर्थेन तद्व्यर्थेन कदर्थ्यसे ॥ ६६ ॥
prekṣāyāmasti no cittaṃ tadvihīno'si tattvataḥ ,
sa kimarthamanarthena tadvyarthena kadarthyase 66
66. prekṣāyām asti no cittaṃ tat vihīnaḥ asi tattvataḥ
saḥ kim artham anarthena tat vyarthena kadarthyase
66. prekṣāyām cittaṃ na asti.
tattvataḥ tat vihīnaḥ asi.
saḥ kim artham anarthena tat vyarthena kadarthyase?
66. There is no mind (citta) in pure perception. In reality, you are devoid of that (mind). Why then are you tormented by that meaningless and futile thing?
असता चित्तयक्षेण ये मुधा स्ववशे कृताः ।
तेषां पेलवबुद्धीनां चन्द्रादशनिरुत्थितः ॥ ६७ ॥
asatā cittayakṣeṇa ye mudhā svavaśe kṛtāḥ ,
teṣāṃ pelavabuddhīnāṃ candrādaśanirutthitaḥ 67
67. asatā cittayakṣeṇa ye mudhā svavaśe kṛtāḥ
teṣām pelavabuddhīnām candrāt aśaniḥ utthitaḥ
67. ye asatā cittayakṣeṇa mudhā svavaśe kṛtāḥ,
teṣām pelavabuddhīnām candrāt aśaniḥ utthitaḥ.
67. For those foolish individuals who were brought under the sway of the non-existent mind-demon (citta-yakṣa), a thunderbolt has arisen from the moon for their frail intellects.
चित्तं दूरे परित्यज्य योऽसि सोऽसि स्थिरो भव ।
भव भावनया मुक्तो युक्त्या परमयान्वितः ॥ ६८ ॥
cittaṃ dūre parityajya yo'si so'si sthiro bhava ,
bhava bhāvanayā mukto yuktyā paramayānvitaḥ 68
68. cittaṃ dūre parityajya yaḥ asi saḥ asi sthiraḥ
bhava bhava bhāvanayā muktaḥ yuktyā paramayā anvitaḥ
68. cittaṃ dūre parityajya,
yaḥ asi saḥ asi.
sthiraḥ bhava.
bhāvanayā muktaḥ bhava,
paramayā yuktyā anvitaḥ (bhava).
68. Completely abandoning the mind (citta), remain as you truly are, steady and unwavering. Be free from all mental constructs (bhāvanā) and endowed with the supreme insight (yukti).
असतो येऽनुवर्तन्ते चेतसोऽसत्यरूपिणः ।
व्योममारणकर्मैकनीतकालान्धिगस्तु तान् ॥ ६९ ॥
asato ye'nuvartante cetaso'satyarūpiṇaḥ ,
vyomamāraṇakarmaikanītakālāndhigastu tān 69
69. asataḥ ye anuvartante chetasaḥ asatyarūpiṇaḥ
vyomamāraṇakarmaikakālān dhik astu tān
69. dhik astu tān ye asatyarūpiṇaḥ chetasaḥ
asataḥ anuvartante vyomamāraṇakarmaikakālān
69. Shame upon them, whose minds, which are by nature unreal, pursue the non-existent, and whose time is consumed solely by the futile act of trying to destroy the sky.
व्यपगलितमना महानुभावो भव भवपारगतो भवामलात्मा ।
सुचिरमपि विचारितं न लब्धं मलममलात्मनि मानसात्म किंचित् ॥ ७० ॥
vyapagalitamanā mahānubhāvo bhava bhavapāragato bhavāmalātmā ,
suciramapi vicāritaṃ na labdhaṃ malamamalātmani mānasātma kiṃcit 70
70. vyapagalitamanāḥ mahānubhāvaḥ bhava
bhavapāragataḥ bhava amalātmā
suciram api vicāritam na labdham
malam amalātmani mānasātman kiṃcit
70. mahānubhāvaḥ vyapagalitamanāḥ bhava
bhavapāragataḥ bhava amalātmā bhava
he mānasātman suciram api vicāritam
na labdham malam amalātmani kiṃcit
70. O noble one, let your mind (manas) be completely free, cross beyond the cycle of rebirth (saṃsāra), and become pure in your intrinsic nature (ātman). For, even after long contemplation, no blemish (mala) is found in the pure intrinsic nature (ātman), O mind-self!

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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

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