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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-41

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श्रीवसिष्ठ उवाच ।
तयोः प्रविष्टयोर्देव्योः पद्मसद्म बभूव तत् ।
चन्द्रद्वयोदयोद्द्योतधवलोदरसुन्दरम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
tayoḥ praviṣṭayordevyoḥ padmasadma babhūva tat ,
candradvayodayoddyotadhavalodarasundaram 1
1. śrīvasiṣṭha uvāca tayoḥ praviṣṭayoḥ devyoḥ padmasadma
babhūva tat candradvayodayoddyotadhavalodarasundaram
1. śrīvasiṣṭha uvāca tayoḥ devyoḥ praviṣṭayoḥ tat padmasadma
candradvayodayoddyotadhavalodarasundaram babhūva
1. Śrī Vasiṣṭha said: When those two goddesses entered, that lotus-house became beautiful, its interior gleaming white like the radiant glow of two rising moons.
कोमलामलसौगन्ध्यमृदुमन्दारमारुतम् ।
तत्प्रभावेन निद्रालुनृपेतरनराङ्गनम् ॥ २ ॥
komalāmalasaugandhyamṛdumandāramārutam ,
tatprabhāvena nidrālunṛpetaranarāṅganam 2
2. komalāmalasaugandhyamṛdumandāramārutam
tatprabhāvena nidrālu nṛpetaranarāṅganam
2. komalāmalasaugandhyamṛdumandāramārutam
tatprabhāvena nṛpetaranarāṅganam nidrālu
2. There was a soft, pure, fragrant, gentle breeze from the Mandara trees, which, by its influence, made even the women of common people drowsy.
सौभाग्यनन्दनोद्यानं विद्रुतव्याधिवेदनम् ।
सवसन्तं वनमिव फुल्लं प्रातीरवाम्बुजम् ॥ ३ ॥
saubhāgyanandanodyānaṃ vidrutavyādhivedanam ,
savasantaṃ vanamiva phullaṃ prātīravāmbujam 3
3. saubhāgyanandanodyānam vidrutavyādhivedanam
savasantam vanam iva phullam prātīravāmbujam
3. saubhāgyanandanodyānam vidrutavyādhivedanam
savasantam vanam iva phullam prātīravāmbujam
3. Like a Nandana (celestial) garden of good fortune, dispelling disease and pain, it was like a forest endowed with spring, with blooming lotuses on the river bank.
तयोर्देहप्रभापूरैः शशिनिस्यन्दशीतलैः ।
आह्लादितोऽसौ बुबुधे राजोक्षित इवामृतैः ॥ ४ ॥
tayordehaprabhāpūraiḥ śaśinisyandaśītalaiḥ ,
āhlādito'sau bubudhe rājokṣita ivāmṛtaiḥ 4
4. tayoḥ dehapraphāpūraiḥ śaśinisyandaśītalaiḥ
āhlāditaḥ asau bubudhe rājā ukṣitaḥ iva amṛtaiḥ
4. asau āhlāditaḥ,
tayoḥ dehapraphāpūraiḥ śaśinisyandaśītalaiḥ,
amṛtaiḥ ukṣitaḥ rājā iva,
bubudhe
4. He (the king), delighted by the streams of their bodily radiance, which were cool like flowing moonlight, awoke as if a king sprinkled with ambrosia (amṛta).
आसनद्वयविश्रान्तं स ददर्शाप्सरोद्वयम् ।
मेरुशृङ्गद्वये चन्द्रबिम्बद्वयमिवोदितम् ॥ ५ ॥
āsanadvayaviśrāntaṃ sa dadarśāpsarodvayam ,
meruśṛṅgadvaye candrabimbadvayamivoditam 5
5. āsanadvayaviśrāntam sa dadarśa apsaraḥ dvayam
meruśṛṅgadvaye candrabimbadvayam iva uditam
5. sa āsanadvayaviśrāntam apsaraḥ dvayam,
meruśṛṅgadvaye uditam candrabimbadvayam iva,
dadarśa
5. He saw a pair of Apsaras (apsaras), resting on two seats, like two moon-discs risen upon two peaks of Mount Meru.
परिसंयमितालम्बिमाल्यहाराधराम्बरः ।
पुष्पाहार इवोत्फुल्लं जग्राह कुसुमाञ्जलिम् ॥ ७ ॥
parisaṃyamitālambimālyahārādharāmbaraḥ ,
puṣpāhāra ivotphullaṃ jagrāha kusumāñjalim 7
7. parisaṃyamitālambimālyahārādharāmbaraḥ
puṣpāhāraḥ iva utphullam jagrāha kusumāñjalim
7. parisaṃyamitālambimālyahārādharāmbaraḥ
puṣpāhāraḥ iva utphullam kusumāñjalim jagrāha
7. With his hanging garlands, necklaces, and garments well-arranged, he took a full offering of blossomed flowers, like a bee gathering them.
उपधानप्रदेशस्थात्स्वयं पटलकोटरात् ।
बद्धपद्मासनो भूमौ भूत्वोवाचेदमानतः ॥ ८ ॥
upadhānapradeśasthātsvayaṃ paṭalakoṭarāt ,
baddhapadmāsano bhūmau bhūtvovācedamānataḥ 8
8. upadhānapradeśasthāt svayam paṭalakoṭarāt
baddhapadmāsanaḥ bhūmau bhūtvā uvāca idam ānataḥ
8. svayam upadhānapradeśasthāt paṭalakoṭarāt
baddhapadmāsanaḥ bhūmau bhūtvā ānataḥ idam uvāca
8. After retrieving it himself from the hollow of the container located near the pillow, and having sat on the ground in the lotus posture (padmāsana), he spoke this humbly.
जयतां जन्मदोस्थित्यदाहदोषशशिप्रभे ।
देव्यौ बाह्यान्तरतमोविद्रावणरविप्रभे ॥ ९ ॥
jayatāṃ janmadosthityadāhadoṣaśaśiprabhe ,
devyau bāhyāntaratamovidrāvaṇaraviprabhe 9
9. jayatām janmadoṣasthityadāhadoṣaśaśiprabhe
devyau bāhyāntaratamovidrāvaṇaraviprabhe
9. devyau jayatām! janmadoṣasthityadāhadoṣaśaśiprabhe!
bāhyāntaratamovidrāvaṇaraviprabhe!
9. May you two be victorious, O Goddesses! O you two whose moon-like splendor removes the faults of birth, and the faults related to existence and peace, and whose sun-like radiance dispels all external and internal darkness.
तयोरुक्त्वेति तत्याज पादयोः कुसुमाञ्जलिम् ।
तीरद्रुमो विकसितः पद्मिन्यो पद्मयोरिव ॥ १० ॥
tayoruktveti tatyāja pādayoḥ kusumāñjalim ,
tīradrumo vikasitaḥ padminyo padmayoriva 10
10. tayoḥ uktvā iti tatyāja pādayoḥ kusumāñjalim
tīradrumaḥ vikasitaḥ padminyau padmayoḥ iva
10. tayoḥ iti uktvā pādayoḥ kusumāñjalim tatyāja;
vikasitaḥ tīradrumaḥ padminyau padmayoḥ iva
10. Having spoken thus to them, he placed the flower-offering at their feet. It was as if a riverbank tree, in full bloom, was shedding its flowers upon two lotus plants, landing on their lotuses.
लीलायै भूपजन्माथ वक्तुं मन्त्रिणमीश्वरी ।
बोधयामास पार्श्वस्थं संकल्पेन सरस्वती ॥ ११ ॥
līlāyai bhūpajanmātha vaktuṃ mantriṇamīśvarī ,
bodhayāmāsa pārśvasthaṃ saṃkalpena sarasvatī 11
11. līlāyai bhūpa-janma atha vaktuṃ mantriṇam īśvarī
bodhayāmāsa pārśvasthaṃ saṅkalpena sarasvatī
11. atha īśvarī sarasvatī saṅkalpena pārśvasthaṃ
mantriṇam līlāyai bhūpa-janma vaktuṃ bodhayāmāsa
11. Then, the goddess Sarasvati, by her own resolve (saṅkalpa), awakened the minister standing beside her to tell the story of the king's birth as part of her divine play (līlā).
प्रबुद्धोप्सरसौ दृष्ट्वा प्रणम्य कुसुमाञ्जलिम् ।
तयोः पादेषु संत्यज्य विवेश पुरतो नतः ॥ १२ ॥
prabuddhopsarasau dṛṣṭvā praṇamya kusumāñjalim ,
tayoḥ pādeṣu saṃtyajya viveśa purato nataḥ 12
12. prabuddha apsarasau dṛṣṭvā praṇamya kusumāñjalim
tayoḥ pādeṣu saṃtyajya viveśa purataḥ nataḥ
12. (saḥ) prabuddha apsarasau dṛṣṭvā praṇamya tayoḥ
pādeṣu kusumāñjalim saṃtyajya nataḥ purataḥ viveśa
12. Having seen the two awakened Apsaras, he bowed, offered a handful of flowers at their feet, and then, bowing respectfully, entered before them.
उवाच देवी हे राजन्कस्त्वं कस्य सुतः कदा ।
इह जात इति श्रुत्वा स मन्त्री वाक्यमब्रवीत् ॥ १३ ॥
uvāca devī he rājankastvaṃ kasya sutaḥ kadā ,
iha jāta iti śrutvā sa mantrī vākyamabravīt 13
13. uvāca devī he rājan kaḥ tvam kasya sutaḥ kadā
iha jātaḥ iti śrutvā saḥ mantrī vākyam abravīt
13. devī uvāca: "he rājan,
tvam kaḥ (asi)? kasya sutaḥ (asi)? kadā iha jātaḥ (asi)?" iti śrutvā saḥ mantrī vākyam abravīt
13. The goddess said, "O King, who are you? Whose son are you? When were you born here?" Having heard this, the minister then spoke these words.
देव्यौ युष्मत्प्रसादोऽयं भवत्योरपि यत्पुरः ।
वक्तुं शक्नोमि तद्देव्यौ श्रूयेतां जन्म मत्प्रभोः ॥ १४ ॥
devyau yuṣmatprasādo'yaṃ bhavatyorapi yatpuraḥ ,
vaktuṃ śaknomi taddevyau śrūyetāṃ janma matprabhoḥ 14
14. devyau yuṣmat-prasādaḥ ayam bhavatyoḥ api yat puras
vaktuṃ śaknomi tat devyau śrūyetām janma mat-prabhoḥ
14. devyau,
ayam yuṣmat-prasādaḥ,
yat bhavatyoḥ puras api vaktuṃ śaknomi.
tat (kāraṇāt),
devyau,
mat-prabhoḥ janma śrūyetām.
14. O goddesses, this is indeed your grace that I am able to speak even in your presence. Therefore, O goddesses, please hear the story of my lord's birth.
आसीदिक्ष्वाकुवंशोत्थो राजा राजीवलोचनः ।
श्रीमान्कुन्दरथो नाम दोश्छायाच्छादितावनिः ॥ १५ ॥
āsīdikṣvākuvaṃśottho rājā rājīvalocanaḥ ,
śrīmānkundaratho nāma dośchāyācchāditāvaniḥ 15
15. āsīt ikṣvākuvaṃśotthaḥ rājā rājīvalocanaḥ
śrīmān kundarathaḥ nāma dos chāyācchāditāvaniḥ
15. ikṣvākuvaṃśotthaḥ rājīvalocanaḥ śrīmān
kundarathaḥ nāma rājā dos chāyācchāditāvaniḥ āsīt
15. There was a glorious king named Kundaratha, born of the Ikṣvāku dynasty. He had eyes like lotuses, and the shadow of his mighty arms covered the earth.
तस्याभूदिन्दुवदनः पुत्रो भद्ररथाभिधः ।
तस्य विश्वरथः पुत्रस्तस्य पुत्रो बृहद्रथः ॥ १६ ॥
tasyābhūdinduvadanaḥ putro bhadrarathābhidhaḥ ,
tasya viśvarathaḥ putrastasya putro bṛhadrathaḥ 16
16. tasya abhūt induvadanaḥ putraḥ bhadrarathābhidhaḥ
tasya viśvarathaḥ putraḥ tasya putraḥ bṛhadrathaḥ
16. tasya induvadanaḥ bhadrarathābhidhaḥ putraḥ abhūt
tasya viśvarathaḥ putraḥ tasya bṛhadrathaḥ putraḥ
16. He had a moon-faced son named Bhadraratha. Bhadraratha's son was Viśvaratha, and his (Viśvaratha's) son was Bṛhadratha.
तस्य सिन्धुरथः पुत्रस्तस्य शैलरथः सुतः ।
तस्य कामरथः पुत्रस्तस्य पुत्रो महारथः ॥ १७ ॥
tasya sindhurathaḥ putrastasya śailarathaḥ sutaḥ ,
tasya kāmarathaḥ putrastasya putro mahārathaḥ 17
17. tasya sindhurathaḥ putraḥ tasya śailarathaḥ sutaḥ
tasya kāmarathaḥ putraḥ tasya putraḥ maharathaḥ
17. tasya sindhurathaḥ putraḥ tasya śailarathaḥ sutaḥ
tasya kāmarathaḥ putraḥ tasya maharathaḥ putraḥ
17. His son was Sindhuratha. Sindhuratha's son was Śailaratha. Śailaratha's son was Kāmaratha, and his son was Maharatha.
तस्य विष्णुरथः पुत्रस्तस्य पुत्रो नभोरथः ।
अयमस्मत्प्रभुस्तस्य पुत्रः पूर्णामलाकृतिः ॥ १८ ॥
tasya viṣṇurathaḥ putrastasya putro nabhorathaḥ ,
ayamasmatprabhustasya putraḥ pūrṇāmalākṛtiḥ 18
18. tasya viṣṇurathaḥ putraḥ tasya putraḥ nabhorathaḥ
ayam asmatprabhuḥ tasya putraḥ pūrṇāmalākṛtiḥ
18. tasya viṣṇurathaḥ putraḥ tasya nabhorathaḥ putraḥ
ayam asmatprabhuḥ tasya pūrṇāmalākṛtiḥ putraḥ
18. His son was Viṣṇuratha, and Viṣṇuratha's son was Nabhoratha. This very Nabhoratha is our lord, and his son possesses a perfectly pure form.
अमृतापूरितजनः क्षीरोदस्येव चन्द्रमाः ।
महद्भिः पुण्यसंभारैर्विदूरथ इति श्रुतः ॥ १९ ॥
amṛtāpūritajanaḥ kṣīrodasyeva candramāḥ ,
mahadbhiḥ puṇyasaṃbhārairvidūratha iti śrutaḥ 19
19. amṛtāpūritajanaḥ kṣīrodasya iva candramāḥ
mahadbhiḥ puṇyasaṃbhāraiḥ vidūrathaḥ iti śrutaḥ
19. vidūrathaḥ amṛtāpūritajanaḥ kṣīrodasya candramāḥ
iva mahadbhiḥ puṇyasaṃbhāraiḥ iti śrutaḥ
19. His people were filled with prosperity, just like the moon fills the milk ocean. He was renowned as Vidūratha due to his great accumulation of meritorious deeds (puṇya).
जातो मातुः सुमित्राया गौर्या गुह इवापरः ।
पितास्य दशवर्षस्य दत्त्वा राज्यं वनं गतः ॥ २० ॥
jāto mātuḥ sumitrāyā gauryā guha ivāparaḥ ,
pitāsya daśavarṣasya dattvā rājyaṃ vanaṃ gataḥ 20
20. jātaḥ mātuḥ sumitrāyāḥ gauryāḥ guhaḥ iva aparaḥ
pitā asya daśavarṣasya dattvā rājyam vanam gataḥ
20. asya pitā daśavarṣasya rājyam dattvā vanam gataḥ
saḥ mātuḥ sumitrāyāḥ gauryāḥ guhaḥ iva aparaḥ jātaḥ
20. He was born from mother Sumitrā, like another Guha from Gaurī. His father, when he was ten years old, gave him the kingdom and went to the forest.
पालयत्येष भूपीठं ततः प्रभृति धर्मतः ।
भवत्यावद्यसंप्राप्ते फलिते सुकृतद्रुमे ॥ २१ ॥
pālayatyeṣa bhūpīṭhaṃ tataḥ prabhṛti dharmataḥ ,
bhavatyāvadyasaṃprāpte phalite sukṛtadrume 21
21. pālayati eṣaḥ bhūpīṭham tataḥ prabhṛti dharmataḥ
bhavati āvadya-saṃprāpte phalite sukṛtadume
21. eṣaḥ tataḥ prabhṛti bhūpīṭham dharmataḥ pālayati,
hi avadya-saṃprāpte sukṛtadume phalite bhavati
21. He has protected this realm ever since, in accordance with (dharma). For it happens that even when the tree of meritorious actions (sukṛta) bears fruit, blame (āvadya) can still be incurred.
देव्यौ दीर्घतपःक्लेशशतैर्दुष्प्रापदर्शने ।
इत्ययं वसुधाधीशो विदूरथ इति श्रुतः ॥ २२ ॥
devyau dīrghatapaḥkleśaśatairduṣprāpadarśane ,
ityayaṃ vasudhādhīśo vidūratha iti śrutaḥ 22
22. devyau dīrghatapaḥkleśaśataiḥ duṣprāpadarśane
iti ayam vasudhādhīśaḥ vidūrathaḥ iti śrutaḥ
22. ayam vasudhādhīśaḥ devyau dīrghatapaḥkleśaśataiḥ
duṣprāpadarśane iti vidūrathaḥ iti śrutaḥ
22. Two goddesses (of prosperity and glory), whose presence is difficult to obtain even by hundreds of prolonged austerities (tapas), are (manifest in him). Thus, this ruler of the earth is known as Vidūratha.
अद्य युष्मत्प्रसादेन परां पावनतां गतः ।
इत्युक्त्वा संस्थिते तूष्णीं मन्त्रिण्यवनिपे तथा ॥ २३ ॥
adya yuṣmatprasādena parāṃ pāvanatāṃ gataḥ ,
ityuktvā saṃsthite tūṣṇīṃ mantriṇyavanipe tathā 23
23. adya yuṣmat-prasādena parām pāvanatām gataḥ iti
uktvā saṃsthite tūṣṇīm mantriṇi avanipe tathā
23. adya yuṣmat-prasādena parām pāvanatām gataḥ iti
uktvā mantriṇi avanipe tathā tūṣṇīm saṃsthite
23. "Today, by your grace, I have attained the highest purity." Having said this, when the minister, and likewise the king, remained silent,
कृताञ्जलौ नतमुखे बद्धपद्मासनेऽवनौ ।
राजन्स्मर विवेकेन पूर्वजातिमिति स्वयम् ॥ २४ ॥
kṛtāñjalau natamukhe baddhapadmāsane'vanau ,
rājansmara vivekena pūrvajātimiti svayam 24
24. kṛta-añjalau nata-mukhe baddha-padmāsane avanau
rājan smara vivekena pūrva-jātim iti svayam
24. avanau kṛta-añjalau nata-mukhe baddha-padmāsane (sthite sati),
rājan,
vivekena pūrva-jātim smara iti svayam (vadan)
24. When he was on the ground, with folded hands, a bowed face, and seated in the lotus posture, [Sarasvati said,] "O King, remember your past birth (pūrvajāti) with discernment!" thus (speaking) herself.
वदन्ती मूर्ध्नि पस्पर्श तं करेण सरस्वती ।
अथ हार्दं तमो मायापद्मस्य क्षयमाययौ ॥ २५ ॥
vadantī mūrdhni pasparśa taṃ kareṇa sarasvatī ,
atha hārdaṃ tamo māyāpadmasya kṣayamāyayau 25
25. vadantī mūrdhni pasparśa tam kareṇa sarasvatī
atha hārdam tamaḥ māyā-padmasya kṣayam āyayau
25. sarasvatī vadantī kareṇa tam mūrdhni pasparśa.
atha hārdam māyā-padmasya tamaḥ kṣayam āyayau.
25. Sarasvati, speaking, touched him on the head with her hand. Then, the deep-seated darkness of the illusory lotus (māyāpadma) reached its destruction.
सुविकासं च हृदयं ज्ञप्तिस्पर्शोदयेऽभवत् ।
सस्मार पूर्ववृत्तान्तमन्तः स्फुरदिव स्थितम् ॥ २६ ॥
suvikāsaṃ ca hṛdayaṃ jñaptisparśodaye'bhavat ,
sasmāra pūrvavṛttāntamantaḥ sphuradiva sthitam 26
26. suvikāsam ca hṛdayam jñapti-sparśa-udaye abhavat
sasmāra pūrva-vṛttāntam antaḥ sphurat iva sthitam
26. ca jñapti-sparśa-udaye hṛdayam suvikāsam abhavat.
antaḥ sphurat iva sthitam pūrva-vṛttāntam sasmāra.
26. And his heart (hṛdaya) became fully expanded with the advent of the touch of knowledge (jñapti). He remembered his past story (pūrvavṛttānta), which seemed to pulsate within him as if it had been present all along.
त्यक्तदेहैकराज्यत्वं लीलाविलसितान्वितम् ।
ज्ञात्वा प्रज्ञप्तिवृत्तान्तं लीलायास्तु विजृम्भितम् ॥ २७ ॥
tyaktadehaikarājyatvaṃ līlāvilasitānvitam ,
jñātvā prajñaptivṛttāntaṃ līlāyāstu vijṛmbhitam 27
27. tyaktadehāikarājyatvam līlāvilasitānvitam jñātvā
prajñaptivṛttāntam līlāyāḥ tu vijṛmbhitam
27. jñātvā prajñaptivṛttāntam tyaktadehāikarājyatvam
tu līlāyāḥ vijṛmbhitam līlāvilasitānvitam
27. Having understood the narrative of mental projection (prajñapti) as abandoning the body's sole dominion, and indeed, the expansion of the divine play (līlā) accompanied by playful manifestations.
आत्मोदन्तं बभूवासावुह्यमान इवार्णवे ।
उवाचात्मनि संसारे बत मायेयमातता ॥ २८ ॥
ātmodantaṃ babhūvāsāvuhyamāna ivārṇave ,
uvācātmani saṃsāre bata māyeyamātatā 28
28. ātma udantam babhūva asau uhyamānaḥ iva arṇave
uvāca ātmani saṃsāre bata māyā iyam ātatā
28. asau ātma udantam babhūva iva arṇave uhyamānaḥ
ātmani uvāca bata saṃsāre iyam māyā ātatā
28. He became absorbed in his own story (ātman), feeling as if he were being swept away in an ocean. He said to himself, 'Alas, this illusion (māyā) is indeed pervasive throughout the cycle of transmigration (saṃsāra)!'
परिज्ञाता प्रसादेन देव्योरिह मयाधुना ।
राजोवाच ।
हे देव्यौ किमिदं नाम दिनमेकं मृतस्य मे ॥ २९ ॥
parijñātā prasādena devyoriha mayādhunā ,
rājovāca ,
he devyau kimidaṃ nāma dinamekaṃ mṛtasya me 29
29. parijñātā prasādena devyoḥ iha mayā adhunā rājā
uvāca he devyau kim idam nāma dinam ekam mṛtasya me
29. mayā adhunā iha devyoḥ prasādena parijñātā rājā
uvāca he devyau idam nāma kim me mṛtasya ekam dinam
29. Now, by the grace of the two goddesses, this has been understood by me here. The king then spoke: 'O goddesses, what exactly is this? How is it that only one day has passed for me, who was dead?'
गतमद्येह जातानि वयो वर्षाणि सप्ततिः ।
स्मराम्यनेककार्याणि स्मरामि प्रपितामहम् ॥ ३० ॥
gatamadyeha jātāni vayo varṣāṇi saptatiḥ ,
smarāmyanekakāryāṇi smarāmi prapitāmaham 30
30. gatam adya iha jātāni vayaḥ varṣāṇi saptatiḥ
smarāmi aneka kāryāṇi smarāmi prapitāmaham
30. adya iha vayaḥ saptatiḥ varṣāṇi jātāni gatam
anekakāryāṇi smarāmi prapitāmaham smarāmi
30. How is it that only one day has passed for me, who was dead, yet here, seventy years of age have transpired? I remember many activities, and I remember my great-grandfather.
स्मरामि बाल्यं तारुण्यं मित्रं बन्धुपरिच्छदम् ।
ज्ञप्तिरुवाच ।
राजन्मृतिमहामोहमूर्च्छायाः समनन्तरम् ॥ ३१ ॥
smarāmi bālyaṃ tāruṇyaṃ mitraṃ bandhuparicchadam ,
jñaptiruvāca ,
rājanmṛtimahāmohamūrcchāyāḥ samanantaram 31
31. smarāmi bālyaṃ tāruṇyaṃ mitraṃ bandhuparicchadam | jñaptiḥ
uvāca | rājan mṛtimahāmohamūrcchāyāḥ samanantaram ||
31. aham (implied) bālyaṃ,
tāruṇyaṃ,
mitraṃ,
bandhuparicchadam smarāmi jñaptiḥ uvāca rājan,
mṛtimahāmohamūrcchāyāḥ samanantaram
31. I remember my childhood, youth, friends, and retinue. Jñapti said: O King, immediately after the great delusion and stupor that accompanies death...
तस्मिँल्लोकान्तरेऽतीते तस्मिन्नेव मुहूर्तके ।
तस्मिन्नेव गृहे चास्मिन्नेव व्योम्न्यपि सद्मनि ॥ ३२ ॥
tasmiṃllokāntare'tīte tasminneva muhūrtake ,
tasminneva gṛhe cāsminneva vyomnyapi sadmani 32
32. tasmin lokāntare atīte tasmin eva muhūrtake |
tasmin eva gṛhe ca asmin eva vyomni api sadmani ||
32. tasmin lokāntare atīte,
tasmin eva muhūrtake,
tasmin eva gṛhe ca,
asmin eva vyomni api sadmani
32. Even after that other world (lokāntara) has passed, it is at that very moment, in that very house, and in this very space, in this very dwelling.
अयं तस्य गृहस्यान्तर्व्योमन्येव किल स्थिते ।
गिरिग्रामकविप्रस्य गृहेऽन्तर्भूप मण्डपः ॥ ३३ ॥
ayaṃ tasya gṛhasyāntarvyomanyeva kila sthite ,
girigrāmakaviprasya gṛhe'ntarbhūpa maṇḍapaḥ 33
33. ayaṃ tasya gṛhasya antarvyomni eva kila sthite |
girigrāmakaviprasya gṛhe antaḥ bhūpa maṇḍapaḥ ||
33. bhūpa,
ayaṃ maṇḍapaḥ tasy gṛhasya antarvyomni eva (asti),
(tat antarvyomni) girigrāmakaviprasya gṛhe antaḥ kila sthite
33. O King, this pavilion (maṇḍapa) appears within the inner space of that house, which is itself, it is said, situated inside the dwelling of the Brahmin from Girigrāmaka.
तस्यान्तरेऽयमाभाति प्रत्येकं च जगद्गृहम् ।
किल ब्राह्मणगेहान्तर्जीवस्ते मदुपास्थितः ॥ ३४ ॥
tasyāntare'yamābhāti pratyekaṃ ca jagadgṛham ,
kila brāhmaṇagehāntarjīvaste madupāsthitaḥ 34
34. tasya antare ayaṃ ābhāti pratyekaṃ ca jagadgṛham
| kila brāhmaṇagehāntarjīvaḥ te madupasthitaḥ ||
34. tasya antare,
ayaṃ pratyekaṃ jagadgṛham ca ābhāti kila te brāhmaṇagehāntarjīvaḥ madupasthitaḥ
34. Within that (pavilion), each and every world-house (universe as a dwelling) appears, and indeed, your individual soul (jīva) residing inside the Brahmin's house has approached me.
तत्रैव तस्य भूपीठं तस्मिंश्च किल मण्डपे ।
तस्यैव च गृहस्यान्तरिदं संसारमण्डलम् ॥ ३५ ॥
tatraiva tasya bhūpīṭhaṃ tasmiṃśca kila maṇḍape ,
tasyaiva ca gṛhasyāntaridaṃ saṃsāramaṇḍalam 35
35. tatra eva tasya bhūpīṭham tasmin ca kila maṇḍape
| tasya eva ca gṛhasya antaḥ idam saṃsāramaṇḍalam
35. tasya bhūpīṭham tatra eva tasmin maṇḍape ca kila
tasya eva gṛhasya antaḥ idam saṃsāramaṇḍalam
35. His seat on the ground is precisely there, and indeed, within that very pavilion, inside his own house, is this entire sphere of worldly existence (saṃsāra).
तन्नैवेदं तव गृहं स्थितमारम्भमन्थरम् ।
तत्रैव चेतसि तव निर्मलाकाशनिर्मले ॥ ३६ ॥
tannaivedaṃ tava gṛhaṃ sthitamārambhamantharam ,
tatraiva cetasi tava nirmalākāśanirmale 36
36. tat na eva idam tava gṛham sthitam ārambhamantharam
| tatra eva cetasi tava nirmalākāśanirmale
36. idam tava gṛham tat na eva,
sthitam ārambhamantharam tatra eva tava cetasi nirmalākāśanirmale
36. This is not your house, which is slow and uncertain from its inception. Rather, it is located right there, within your own consciousness (cetasi), which is as clear and pure as the sky.
प्रतिभामागतमिदं व्यवहारभ्रमाततम् ।
यथेदं नाम मे जन्म तथेक्ष्वाकुकुलं मम ॥ ३७ ॥
pratibhāmāgatamidaṃ vyavahārabhramātatam ,
yathedaṃ nāma me janma tathekṣvākukulaṃ mama 37
37. pratibhām āgatam idam vyavahārabhramātatam |
yathā idam nāma me janma tathā ikṣvākukulam mama
37. idam vyavahārabhramātatam pratibhām āgatam
yathā idam me nāma janma tathā mama ikṣvākukulam
37. This (world) has appeared, extended by the delusion of worldly activity (vyavahāra). Just as 'my birth' is merely a designation, so too is 'my Ikṣvāku lineage (kula).'
एवंनामान एते मे पुराभूवन्पितामहाः ।
जातोऽहमभवं बालो दशवर्षस्य मे पिता ॥ ३८ ॥
evaṃnāmāna ete me purābhūvanpitāmahāḥ ,
jāto'hamabhavaṃ bālo daśavarṣasya me pitā 38
38. evamnāmānaḥ ete me purā abhūvan pitāmahāḥ |
jātaḥ aham abhavam bālaḥ daśavarṣasya me pitā
38. purā ete evamnāmānaḥ me pitāmahāḥ abhūvan aham bālaḥ jātaḥ abhavam,
me pitā daśavarṣasya
38. In the past, these, bearing such names, were my ancestors. I was born as a child, and my father was ten years old.
परिव्राड्विपिनं यात इह राज्येऽभिषिच्य माम् ।
ततो दिग्विजयं कृत्वा कृत्वा राज्यमकण्टकम् ॥ ३९ ॥
parivrāḍvipinaṃ yāta iha rājye'bhiṣicya mām ,
tato digvijayaṃ kṛtvā kṛtvā rājyamakaṇṭakam 39
39. parivrāṭ vipinam yātaḥ iha rājye abhiṣicya mām
tataḥ digvijayam kṛtvā kṛtvā rājyam akaṇṭakam
39. parivrāṭ iha rājye mām abhiṣicya vipinam yātaḥ
tataḥ digvijayam kṛtvā akaṇṭakam rājyam kṛtvā
39. The renunciant, having anointed me in this kingdom, went to the forest. Thereafter, I conquered all directions and established a kingdom free of enemies.
अमीभिर्मन्त्रिभिः पौरैः पालयामि वसुन्धराम् ।
यज्ञक्रियाक्रमवतो धर्मे पालयतः प्रजाः ॥ ४० ॥
amībhirmantribhiḥ pauraiḥ pālayāmi vasundharām ,
yajñakriyākramavato dharme pālayataḥ prajāḥ 40
40. amībhiḥ mantribhiḥ pauraiḥ pālayāmi vasundharām
yajñakriyākramavataḥ dharme pālayataḥ prajāḥ
40. amībhiḥ mantribhiḥ pauraiḥ vasundharām pālayāmi
yajñakriyākramavataḥ dharme prajāḥ pālayataḥ
40. With the help of these ministers and citizens, I protect the earth. I am one who diligently performs sacrificial rites (yajña) and protects the subjects (prajā) in accordance with the natural law (dharma).
वयसः समतीतानि मम वर्षाणि सप्ततिः ।
इदं परबलं प्राप्तं मम दारुणविग्रहः ॥ ४१ ॥
vayasaḥ samatītāni mama varṣāṇi saptatiḥ ,
idaṃ parabalaṃ prāptaṃ mama dāruṇavigrahaḥ 41
41. vayasaḥ samatītāni mama varṣāṇi saptatiḥ
idam parabalam prāptam mama dāruṇavigrahaḥ
41. mama vayasaḥ saptatiḥ varṣāṇi samatītāni
idam parabalam prāptam mama dāruṇavigrahaḥ
41. I am seventy years old. This hostile army has arrived, and for me, it is a terrible conflict.
युद्धं कृत्वेदमायातो गृहमस्मिन्यथास्थितम् ।
इमे देव्यौ गृहे प्राप्ते ममैते पूजयाम्यहम् ॥ ४२ ॥
yuddhaṃ kṛtvedamāyāto gṛhamasminyathāsthitam ,
ime devyau gṛhe prāpte mamaite pūjayāmyaham 42
42. yuddham kṛtvā idam āyātaḥ gṛham asmin yathāsthitam
ime devyau gṛhe prāpte mama ete pūjayāmi aham
42. yuddham kṛtvā idam yathāsthitam asmin gṛham āyātaḥ
ime devyau mama gṛhe prāpte ete aham pūjayāmi
42. Having fought the battle, I have returned to this home, which stands just as it was. These two queens have arrived in my house, and I honor them.
पूजिता हि प्रयच्छन्ति देवताः स्वसमीहितम् ।
ममेयमेतयोरेका ज्ञानं जातिस्मृतिप्रदम् ॥ ४३ ॥
pūjitā hi prayacchanti devatāḥ svasamīhitam ,
mameyametayorekā jñānaṃ jātismṛtipradam 43
43. pūjitā hi prayacchanti devatāḥ svasamīhitam |
mama iyam etayoḥ ekā jñānam jātismṛtipradam ||
43. devatāḥ pūjitāḥ hi svasamīhitam prayacchanti
etayoḥ ekā iyam mama jñānam jātismṛtipradam
43. Indeed, when worshipped, the deities (devatā) bestow one's desired objects. Of these two (implied boons), this one is mine: the knowledge (jñāna) that grants remembrance of past lives (jātismṛti).
इह दत्तवती देवी भाब्जस्येव विकासनम् ।
इदानीं कृतकृत्योऽस्मि जातोऽस्मि गतसंशयः ॥ ४४ ॥
iha dattavatī devī bhābjasyeva vikāsanam ,
idānīṃ kṛtakṛtyo'smi jāto'smi gatasaṃśayaḥ 44
44. iha dattavatī devī bhābjasya iva vikāsanam |
idānīm kṛtakṛtyaḥ asmi jātaḥ asmi gatasaṃśayaḥ ||
44. devī iha bhābjasya vikāsanam iva dattavatī idānīm asmi kṛtakṛtyaḥ,
asmi jātaḥ gatasaṃśayaḥ
44. Here, the goddess (devī) has bestowed a blossoming, like a lotus blossoming by the sun's light. Now I am one whose purpose is fulfilled (kṛtakṛtya), and I have become free from all doubt (gata-saṃśaya).
नानाचारविहाराढ्या सलोकान्तरसंचरा ।
यस्मिन्नेव मुहूर्ते त्वं मृतिमभ्यागतः पुरा ॥ ४६ ॥
nānācāravihārāḍhyā salokāntarasaṃcarā ,
yasminneva muhūrte tvaṃ mṛtimabhyāgataḥ purā 46
46. nānā ācāra vihāra āḍhyā sa lokāntara saṃcarā |
yasmin eva muhūrte tvam mṛtim abhyāgataḥ purā ||
46. tvam nānā ācāra vihāra āḍhyā sa lokāntara saṃcarā,
yasmin eva muhūrte purā mṛtim abhyāgataḥ
46. You, [who in a past life were] rich in various customs and activities, and who moved between different worlds, at the very moment when you formerly met death...
तदैव प्रतिभैषा ते स्वयमेवोदिता हृदि ।
एकामावर्तचलनां त्यक्त्वा दत्ते यथाऽपराम् ॥ ४७ ॥
tadaiva pratibhaiṣā te svayamevoditā hṛdi ,
ekāmāvartacalanāṃ tyaktvā datte yathā'parām 47
47. tadā eva pratibhā eṣā te svayam eva uditā hṛdi |
ekām āvarta calanām tyaktvā datte yathā aparām ||
47. tadā eva te hṛdi eṣā pratibhā svayam eva uditā
yathā ekām āvarta calanām tyaktvā aparām datte
47. Then, at that very moment, this intuitive flash (pratibhā) spontaneously arose within your heart (hṛdi). It was as if, having abandoned one whirling mental movement, it then bestowed another.
क्षिप्रमेव नदीवाहो वित्प्रवाहस्तथैव च ।
आवर्तान्तरसंमिश्रो यथावर्तः प्रवर्तते ॥ ४८ ॥
kṣiprameva nadīvāho vitpravāhastathaiva ca ,
āvartāntarasaṃmiśro yathāvartaḥ pravartate 48
48. kṣipram eva nadīvāhaḥ vitpravāhaḥ tathā eva ca
āvartāntarasaṃmiśraḥ yathā āvartaḥ pravartate
48. yathā nadīvāhaḥ kṣipram eva pravartate tathā eva ca
vitpravāhaḥ āvartāntarasaṃmiśraḥ yathā āvartaḥ pravartate
48. Just as a river's current flows swiftly, mixing with internal eddies, so too does the stream of consciousness (vit) manifest, characterized by inner whirls, just as a whirlpool operates.
कदाचिदेवं सर्गश्रीर्मिश्राऽमिश्रा च वर्धते ।
तस्मिन्मृतिमुहूर्ते ते प्रतिभानमुपागतम् ॥ ४९ ॥
kadācidevaṃ sargaśrīrmiśrā'miśrā ca vardhate ,
tasminmṛtimuhūrte te pratibhānamupāgatam 49
49. kadācit evam sargaśrīḥ miśrā amiśrā ca vardhate
tasmin mṛtimuhūrte te pratibhānam upāgatam
49. kadācit evam sargaśrīḥ miśrā ca amiśrā (ca)
vardhate tasmin mṛtimuhūrte te pratibhānam upāgatam
49. Sometimes, the splendor of creation (sargaśrī) manifests as both mixed and unmixed. In that moment of death, insight has dawned upon you.
एतज्जालमसद्रूपं चिद्भानोः समुपस्थितम् ।
यथा स्वप्नमुहूर्तेऽन्तः संवत्सरशतभ्रमः ॥ ५० ॥
etajjālamasadrūpaṃ cidbhānoḥ samupasthitam ,
yathā svapnamuhūrte'ntaḥ saṃvatsaraśatabhramaḥ 50
50. etat jālam asadrūpam citbhānoḥ samupasthitam
yathā svapnamuhūrte antaḥ saṃvatsaraśatabhramaḥ
50. etat asadrūpam jālam citbhānoḥ samupasthitam yathā
svapnamuhūrte antaḥ saṃvatsaraśatabhramaḥ (bhavati)
50. This illusory net (jāla) of unreal forms has arisen from the light of consciousness (cit), just as within a moment of dreaming, one experiences the illusion of a hundred years.
यथा संकल्पनिर्माणे जीवनं मरणं पुनः ।
यथा गन्धर्वनगरे कुड्यमण्डनवेदनम् ॥ ५१ ॥
yathā saṃkalpanirmāṇe jīvanaṃ maraṇaṃ punaḥ ,
yathā gandharvanagare kuḍyamaṇḍanavedanam 51
51. yathā saṃkalpanirmāṇe jīvanam maraṇam punaḥ
yathā gandharvanagare kuḍyamaṇḍanavedanam
51. yathā saṃkalpanirmāṇe jīvanam maraṇam punaḥ (bhavati)
yathā (ca) gandharvanagare kuḍyamaṇḍanavedanam (bhavati)
51. Just as in a mental construct (saṃkalpa), one experiences life and death repeatedly, and just as in a mirage city (gandharvanagara), one perceives decorated walls.
यथा नौयानसंरम्भे वृक्षपर्वतवेपनम् ।
यथा स्वधातुसंक्षोभे पूर्वपर्वतनर्तनम् ॥ ५२ ॥
yathā nauyānasaṃrambhe vṛkṣaparvatavepanam ,
yathā svadhātusaṃkṣobhe pūrvaparvatanartanam 52
52. yathā nauyānasaṃrambhe vṛkṣaparvatavepanam
yathā svadhātusaṃkṣobhe pūrvaparvatanartanam
52. yathā nauyānasaṃrambhe vṛkṣaparvatavepanam (bhāti),
yathā svadhātusaṃkṣobhe pūrvaparvatanartanam (bhāti)
52. Just as, during the tumultuous motion of a boat, there appears to be a shaking of trees and mountains; and just as, from an agitation within one's own bodily constituents, there seems to be a dancing of previously stationary mountains.
यथा समञ्जसं स्वप्ने स्वशिरःप्रविकर्तनम् ।
मिथ्यैवैवमियं प्रौढा भ्रान्तिराततरूपिणी ॥ ५३ ॥
yathā samañjasaṃ svapne svaśiraḥpravikartanam ,
mithyaivaivamiyaṃ prauḍhā bhrāntirātatarūpiṇī 53
53. yathā samañjasam svapne svaśiraḥpravikartanam
mithyā eva evam iyam prauḍhā bhrāntiḥ ātatarūpiṇī
53. yathā svapne svaśiraḥpravikartanam samañjasam (bhāti),
evam iyam prauḍhā ātatarūpiṇī bhrāntiḥ mithyā eva.
53. Just as the cutting off of one's own head seems real and proper in a dream, so too is this pervasive and profound delusion (bhrānti) utterly false.
वस्तुतस्तु न जातोऽसि न मृतोऽसि कदाचन ।
शुद्धविज्ञानरूपस्त्वं शान्त आत्मनि तिष्ठसि ॥ ५४ ॥
vastutastu na jāto'si na mṛto'si kadācana ,
śuddhavijñānarūpastvaṃ śānta ātmani tiṣṭhasi 54
54. vastutaḥ tu na jātaḥ asi na mṛtaḥ asi kadācana
śuddhavijñānarūpaḥ tvam śāntaḥ ātmani tiṣṭhasi
54. vastutaḥ tu tvam kadācana na jātaḥ asi,
na mṛtaḥ asi.
(api ca) tvam śuddhavijñānarūpaḥ śāntaḥ ātmani tiṣṭhasi.
54. But in reality, you are never born, nor do you ever die. You, whose very nature (rūpa) is pure consciousness (vijñāna), abide peacefully in the Self (ātman).
पश्यसीवैतदखिलं न च पश्यसि किंचन ।
सर्वात्मकतया नित्यं प्रकचस्यात्मनात्मनि ॥ ५५ ॥
paśyasīvaitadakhilaṃ na ca paśyasi kiṃcana ,
sarvātmakatayā nityaṃ prakacasyātmanātmani 55
55. paśyasi iva etat akhilam na ca paśyasi kiñcana
sarvātmakatayā nityam prakacasi ātmanā ātmani
55. tvam etat akhilam iva paśyasi,
ca na kiñcana paśyasi.
(hi) tvam sarvātmakatayā nityam ātmanā ātmani prakacasi.
55. You perceive all this, as it were, yet you truly perceive nothing. Eternally, you shine forth, manifest as the Self (ātman) of all, through your essential nature (ātman) within the ultimate Self (ātman).
महामणिरिवोदार आलोक इव भास्वरः ।
वस्तुतस्तु न भूपीठमिदं न च भवानयम् ॥ ५६ ॥
mahāmaṇirivodāra āloka iva bhāsvaraḥ ,
vastutastu na bhūpīṭhamidaṃ na ca bhavānayam 56
56. mahāmaṇiḥ iva udāraḥ ālokaḥ iva bhāsvaraḥ
vastutaḥ tu na bhūpīṭham idam na ca bhavān ayam
56. idam mahāmaṇiḥ iva udāraḥ ālokaḥ iva bhāsvaraḥ
tu vastutaḥ na bhūpīṭham ca na ayam bhavān
56. This appears splendid like a great jewel and radiant like a brilliant light. However, in reality, this is neither a kingdom nor are you this person.
न चेमे गिरयो ग्रामा न चैते न च वै वयम् ।
गिरिग्रामकविप्रस्य मण्डपाकाशके किल ॥ ५७ ॥
na ceme girayo grāmā na caite na ca vai vayam ,
girigrāmakaviprasya maṇḍapākāśake kila 57
57. na ca ime girayaḥ grāmāḥ na ca ete na ca vai
vayam girigrāmakaviprasya maṇḍapākāśake kila
57. ime na girayaḥ ca na grāmāḥ ca na ete ca na vai
vayam kila girigrāmakaviprasya maṇḍapākāśake
57. Nor are these (places) mountains or villages, nor are these (people) real, nor indeed are we ourselves (in our current forms). All of this, they say, exists within the pavilion-like mental space of the brahmin (guru) from the mountain village.
तल्लीलाभर्तृदाराढ्यं जगदाभाति भास्वरम् ।
तत्र लीलाराजधानी मण्डपामण्डिताकृतिः ॥ ५८ ॥
tallīlābhartṛdārāḍhyaṃ jagadābhāti bhāsvaram ,
tatra līlārājadhānī maṇḍapāmaṇḍitākṛtiḥ 58
58. tatlīlābhartṛdārāḍhyam jagat ābhāti bhāsvaram
tatra līlārājadhānī maṇḍapāmaṇḍitākṛtiḥ
58. tatlīlābhartṛdārāḍhyam bhāsvaram jagat ābhāti
tatra līlārājadhānī maṇḍapāmaṇḍitākṛtiḥ
58. That world shines brilliantly, filled with Līlā's husband and his wives. There, Līlā's capital city has a form adorned with pavilions.
भाति तस्योदरे व्योम्नि तदेवं विदितं जगत् ।
तस्मिञ्जगति गेहेऽन्तर्यस्मिन्वयमिह स्थिताः ॥ ५९ ॥
bhāti tasyodare vyomni tadevaṃ viditaṃ jagat ,
tasmiñjagati gehe'ntaryasminvayamiha sthitāḥ 59
59. bhāti tasya udare vyomni tat evam viditam jagat
tasmin jagati gehe antaḥ yasmin vayam iha sthitāḥ
59. evam viditam tat jagat tasya udare vyomni bhāti
tasmin jagati gehe antaḥ yasmin vayam iha sthitāḥ
59. That world, thus perceived, appears within his (the brahmin's) inner consciousness. Within that very world, and inside a house, we are situated here.
एवं तेषां मण्डपानां व्योमाव्योमैव निर्मलम् ।
तथैव मण्डपेष्वस्ति न मही न च पत्तनम् ॥ ६० ॥
evaṃ teṣāṃ maṇḍapānāṃ vyomāvyomaiva nirmalam ,
tathaiva maṇḍapeṣvasti na mahī na ca pattanam 60
60. evam teṣām maṇḍapānām vyoma avyoma eva nirmalam
tathā eva maṇḍapeṣu asti na mahī na ca pattanam
60. evam teṣām maṇḍapānām vyoma avyoma eva nirmalam.
tathā eva maṇḍapeṣu mahī na asti,
ca pattanam na asti.
60. Thus, the very atmosphere of those pavilions is purely ethereal and spotless. Similarly, in those pavilions, there is neither earth nor any city.
न वनानि न शैलौघा न मेघसरिदर्णवाः ।
केवलं तत्र निःशून्ये विहरन्ति गृहे जनाः ॥ ६१ ॥
na vanāni na śailaughā na meghasaridarṇavāḥ ,
kevalaṃ tatra niḥśūnye viharanti gṛhe janāḥ 61
61. na vanāni na śaila oghāḥ na megha sarit arṇavāḥ
kevalam tatra niḥśūnye viharanti gṛhe janāḥ
61. tatra vanāni na,
śaila oghāḥ na,
megha sarit arṇavāḥ na.
kevalam niḥśūnye gṛhe janāḥ viharanti.
61. There are no forests, no mountain ranges, nor clouds, rivers, or oceans; only people wander about there in that utterly empty dwelling.
न पश्यन्ति जना नापि पार्थिवा न च भूधराः ।
विदूरथ उवाच ।
एवं चेत्तत्कथं देवि ममेहानुचरा इमे ॥ ६२ ॥
na paśyanti janā nāpi pārthivā na ca bhūdharāḥ ,
vidūratha uvāca ,
evaṃ cettatkathaṃ devi mamehānucarā ime 62
62. na paśyanti janāḥ na api pārthivāḥ na ca bhūdharāḥ vidūratha
uvāca evam cet tat katham devi mama iha anucarāḥ ime
62. janāḥ na paśyanti,
na api pārthivāḥ,
na ca bhūdharāḥ.
vidūratha uvāca: 'devi,
evam cet,
tat katham mama ime anucarāḥ iha?'
62. Neither people nor kings nor other rulers see (them). Vidūratha said: 'If it is so, O Goddess, then how are these my followers present here?'
संपन्ना आत्मना सन्ति ते किमात्मनि नोऽथवा ।
जगत्स्वप्नार्थवद्भाति तस्य स्वप्ननरादयः ॥ ६३ ॥
saṃpannā ātmanā santi te kimātmani no'thavā ,
jagatsvapnārthavadbhāti tasya svapnanarādayaḥ 63
63. sampannāḥ ātmanā santi te kim ātmani naḥ athavā
jagat svapna artha vat bhāti tasya svapna nara ādayaḥ
63. te ātmanā sampannāḥ santi? kim ātmani naḥ athavā? jagat svapna artha vat bhāti.
tasya svapna nara ādayaḥ.
63. Are they (my followers) inherently present within our (ātman) self, or are they not? The world appears like objects in a dream, and its dream-like people and so on (are similarly transient).
कथमात्मनि सत्याः स्युर्न सत्या वेति मे वद ।
श्रीसरस्वत्युवाच ।
राजन्विदितवेद्येषु शुद्धबोधैकरूपिषु ॥ ६४ ॥
kathamātmani satyāḥ syurna satyā veti me vada ,
śrīsarasvatyuvāca ,
rājanviditavedyeṣu śuddhabodhaikarūpiṣu 64
64. katham ātmani satyāḥ syuḥ na satyāḥ vā iti me vada śrī
sarasvatī uvāca rājan viditavedy-eṣu śuddhabodhaika-rūpiṣu
64. rājan,
viditavedy-eṣu śuddhabodhaika-rūpiṣu (puruṣeṣu),
ātmani (padārthāḥ) katham satyāḥ syuḥ,
vā na satyāḥ,
iti me vada.
śrī sarasvatī uvāca.
64. Tell me, how can these (creations) be real (satyāḥ) within the Self (ātman), or not real? Śrī Sarasvatī spoke: O King, among those who have known what is to be known, who are of the sole form of pure consciousness (śuddhabodha)...
न किंचिदेतत्सद्रूपं चिद्व्योमात्मसु जागतम् ।
शुद्धबोधात्मनो भाति कृतो नाम जगद्भ्रमः ॥ ६५ ॥
na kiṃcidetatsadrūpaṃ cidvyomātmasu jāgatam ,
śuddhabodhātmano bhāti kṛto nāma jagadbhramaḥ 65
65. na kiñcit etat sat-rūpam cit-vyoma-ātmasu jāgatam
śuddhabodha-ātmanaḥ bhāti kutaḥ nāma jagat-bhramaḥ
65. etat kiñcit sat-rūpam na (asti),
cit-vyoma-ātmasu jāgatam (api na asti).
śuddhabodha-ātmanaḥ nāma jagat-bhramaḥ kutaḥ bhāti?
65. This (world) is nothing; it is not truly existent, as it appears within the Self (ātman) which is like pure consciousness-space. How indeed can the illusion of the world (jagadbhramaḥ) arise from the Self (ātman), whose nature is pure consciousness (śuddhabodha)?
रज्ज्वां सर्पभ्रमे शान्ते पुनः सर्पभ्रमः कुतः ।
असद्भावे परिज्ञाते कुतः सत्ता जगद्भ्रमे ॥ ६६ ॥
rajjvāṃ sarpabhrame śānte punaḥ sarpabhramaḥ kutaḥ ,
asadbhāve parijñāte kutaḥ sattā jagadbhrame 66
66. rajjvām sarpa-bhrame śānte punaḥ sarpa-bhramaḥ
kutaḥ asat-bhāve parijñāte kutaḥ sattā jagat-bhrame
66. rajjvām sarpa-bhrame śānte (sati),
punaḥ sarpa-bhramaḥ kutaḥ (syāt)? asat-bhāve parijñāte (sati),
jagat-bhrame sattā kutaḥ (syāt)?
66. When the illusion of a snake (sarpabhrama) in a rope is dispelled, from where can the snake illusion arise again? Once its non-existence (asadbhāva) is fully understood, from where can reality (sattā) exist in the illusion of the world (jagadbhrama)?
परिज्ञाते मृगजले पुनर्जलमतिः कुतः ।
स्वप्नकाले परिज्ञाते स्वे स्वप्नमरणं कुतः ।
स्वस्वप्ने स्वप्नमृतिभीरमृतस्यैव जायते ॥ ६७ ॥
parijñāte mṛgajale punarjalamatiḥ kutaḥ ,
svapnakāle parijñāte sve svapnamaraṇaṃ kutaḥ ,
svasvapne svapnamṛtibhīramṛtasyaiva jāyate 67
67. parijñāte mṛgajale punaḥ jalamatiḥ
kutaḥ svapnakāle parijñāte sve
svapna-maraṇam kutaḥ sva-svapne
svapna-mṛti-bhīḥ amṛtasya eva jāyate
67. mṛgajale parijñāte (sati),
punaḥ jalamatiḥ kutaḥ (syāt)? sve svapnakāle parijñāte (sati),
svapna-maraṇam kutaḥ (syāt)? svasvapne amṛtasya eva svapna-mṛti-bhīḥ jāyate.
67. Once a mirage (mṛgajale) is fully known, from where can the perception of water (jalamatiḥ) arise again? When one's own dream state (svapnakāle) is understood, from where can death within that dream (svapnamaraṇaṃ) arise? Indeed, the fear of death in one's own dream (svapnamṛtibhiḥ) arises only for the immortal (amṛtasya eva).
बुद्धस्य शुद्धस्य शरन्नभःश्रीः स्वच्छावदातातितताशयस्य ।
अहं जगच्चेति कुशब्दकार्थो न वस्तुतः सोऽङ्ग हि वाचिकं तत् ॥ ६८ ॥
buddhasya śuddhasya śarannabhaḥśrīḥ svacchāvadātātitatāśayasya ,
ahaṃ jagacceti kuśabdakārtho na vastutaḥ so'ṅga hi vācikaṃ tat 68
68. buddhasya śuddhasya śarannabhaḥśrīḥ
svacchāvadātātitatāśayasya aham
jagat ca iti kuśabdakaḥ arthaḥ
na vastutaḥ saḥ aṅga hi vācikam tat
68. aṅga,
buddhasya śuddhasya svacchāvadātātitatāśayasya śarannabhaḥśrīḥ,
aham ca jagat ca iti kuśabdakaḥ arthaḥ,
saḥ vastutaḥ na hi tat vācikam.
68. For one who is enlightened, pure, and whose consciousness (āśaya) is as clear, vast, and bright as the splendor of an autumn sky, O friend, the notions of "I" and "world" (jagat) are merely the meanings of flawed terms. In truth, that is merely verbal and not substantial.
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ६९ ॥
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 69
69. iti uktavati atha munau divasaḥ jagāma
sāyantanāya vidhaye astaminaḥ jagāma
snātum sabhā kṛtanamaskaraṇā jagāma
śyāmākṣaye ravikaraiḥ ca saha ājagāma
69. atha munau iti uktavati,
divasaḥ jagāma,
astaminaḥ sāyantanāya vidhaye jagāma,
kṛtanamaskaraṇā sabhā snātum jagāma,
ca śyāmākṣaye ravikaraiḥ saha ājagāma.
69. After the sage had spoken thus, the day passed. The setting sun departed for the evening rituals. The assembly, having offered their obeisance, went to bathe. And with the waning of night (śyāmā), morning dawned, arriving along with the sun's rays.

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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

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 (current chapter) 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

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