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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-55

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प्रबुद्धलीलोवाच ।
यथैव जन्तुर्म्रियते जायते च यथा पुनः ।
तन्मे कथय देवेशि पुनर्बोधविवृद्धये ॥ १ ॥
prabuddhalīlovāca ,
yathaiva janturmriyate jāyate ca yathā punaḥ ,
tanme kathaya deveśi punarbodhavivṛddhaye 1
1. prabuddhalīlā uvāca yathā eva jantuḥ mriyate jāyate ca
yathā punaḥ tat me kathaya deveśi punaḥ bodhavivṛddhaye
1. prabuddhalīlā uvāca deveśi yathā jantuḥ mriyate ca
punaḥ yathā jāyate tat me punaḥ bodhavivṛddhaye kathaya
1. Prabuddhalila said: "O Queen of gods, please explain to me the exact manner in which a living being (jantu) dies and is born again, so that my knowledge (bodha) may further increase."
श्रीदेव्युवाच ।
नाडीप्रवाहे विधुरे यदा वातविसंस्थितिम् ।
जन्तुः प्राप्नोति हि तदा शाम्यतीवास्य चेतना ॥ २ ॥
śrīdevyuvāca ,
nāḍīpravāhe vidhure yadā vātavisaṃsthitim ,
jantuḥ prāpnoti hi tadā śāmyatīvāsya cetanā 2
2. śrīdevī uvāca nāḍīpravāhe vidhure yadā vātavisaṃsthitim
jantuḥ prāpnoti hi tadā śāmyati iva asya cetanā
2. śrīdevī uvāca yadā jantuḥ vidhure nāḍīpravāhe
vātavisaṃsthitim prāpnoti hi tadā asya cetanā iva śāmyati
2. Śrīdevī said: "Indeed, when a living being (jantu) experiences a disarrangement of the vital air (vāta) within the disturbed flow of the subtle channels (nāḍī), then its consciousness (cetanā) appears to subside."
शुद्धं हि चेतनं नित्यं नोदेति न च शाम्यति ।
स्थावरे जङ्गमे व्योम्नि शैलेऽग्नौ पवने स्थितम् ॥ ३ ॥
śuddhaṃ hi cetanaṃ nityaṃ nodeti na ca śāmyati ,
sthāvare jaṅgame vyomni śaile'gnau pavane sthitam 3
3. śuddham hi cetanam nityam na udeti na ca śāmyati
sthāvare jaṅgame vyomni śaile agnau pavane sthitam
3. hi śuddham nityam cetanam na udeti ca na śāmyati (tat)
sthāvare jaṅgame vyomni śaile agnau pavane sthitam
3. Indeed, the pure and eternal consciousness (cetanā) neither arises nor subsides. It is situated in the unmoving, the moving, in space, in mountains, in fire, and in wind.
केवलं वातसंरोधाद्यदा स्पन्दः प्रशाम्यति ।
मृत इत्युच्यते देहस्तदासौ जडनामकः ॥ ४ ॥
kevalaṃ vātasaṃrodhādyadā spandaḥ praśāmyati ,
mṛta ityucyate dehastadāsau jaḍanāmakaḥ 4
4. kevalaṃ vāta-saṃrodhāt yadā spandaḥ praśāmyati
mṛtaḥ iti ucyate dehaḥ tadā asau jaḍa-nāmakaḥ
4. yadā vāta-saṃrodhāt kevalaṃ spandaḥ praśāmyati,
tadā dehaḥ mṛtaḥ iti ucyate,
asau jaḍa-nāmakaḥ (bhavati).
4. When the body's pulsation ceases merely due to the obstruction of breath, it is then called 'dead' and designated as 'inert'.
तस्मिन्देहे शवीभूते वाते चानिलतां गते ।
चेतनं वासनामुक्तं स्वात्मतत्त्वेऽवतिष्ठति ॥ ५ ॥
tasmindehe śavībhūte vāte cānilatāṃ gate ,
cetanaṃ vāsanāmuktaṃ svātmatattve'vatiṣṭhati 5
5. tasmin dehe śavī-bhūte vāte ca anilatām gate
cetanam vāsanā-muktam sva-ātma-tattve avatiṣṭhati
5. tasmin dehe śavī-bhūte,
vāte ca anilatām gate (sati),
vāsanā-muktam cetanam sva-ātma-tattve avatiṣṭhati.
5. When that body has become a corpse and the breath has dissolved into the air, the conscious principle, freed from subtle impressions (vāsanā), abides in its own essential nature (ātman).
जीव इत्युच्यते तस्य नामाणोर्वासनावतः ।
तत्रैवास्ते स च शवागारे गगनके तथा ॥ ६ ॥
jīva ityucyate tasya nāmāṇorvāsanāvataḥ ,
tatraivāste sa ca śavāgāre gaganake tathā 6
6. jīvaḥ iti ucyate tasya nāma aṇoḥ vāsanā-vataḥ
tatra eva āste saḥ ca śava-āgāre gaganake tathā
6. aṇoḥ vāsanā-vataḥ tasya (cetanam) jīvaḥ iti nāma ucyate.
sa ca tatra eva āste,
śava-āgāre gaganake tathā.
6. That (conscious principle), being subtle and possessing latent impressions (vāsanā), is called a "jīva". And it (the "jīva") remains right there, just as space (gaganake) exists within a corpse-house (śavāgāra).
ततोऽसौ प्रेतशब्देन प्रोच्यते व्यवहारिभिः ।
चेतनं वासनामिश्रमामोदानिलवत्स्थितम् ॥ ७ ॥
tato'sau pretaśabdena procyate vyavahāribhiḥ ,
cetanaṃ vāsanāmiśramāmodānilavatsthitam 7
7. tataḥ asau preta-śabdena procyate vyavahāribhiḥ
cetanam vāsanā-miśram āmoda-anila-vat-sthitam
7. tataḥ asau vāsanā-miśram cetanam āmoda-anila-vat-sthitam (san) vyavahāribhiḥ preta-śabdena procyate.
7. Therefore, it (the "jīva") is called a 'preta' by worldly people. This conscious principle (cetana), mixed with latent impressions (vāsanā), exists like a fragrant breeze.
इदं दृश्यं परित्यज्य यदास्ते दर्शनान्तरे ।
स स्वप्न इव संकल्प इव नानाकृतिस्तदा ॥ ८ ॥
idaṃ dṛśyaṃ parityajya yadāste darśanāntare ,
sa svapna iva saṃkalpa iva nānākṛtistadā 8
8. idam dṛśyam parityajya yadā āste darśana antare
saḥ svapna iva saṃkalpa iva nānākṛtiḥ tadā
8. yadā idam dṛśyam parityajya darśana antare āste
tadā saḥ svapnaḥ iva saṃkalpaḥ iva nānākṛtiḥ
8. When one abandons this visible world and dwells in a different perception, that state then manifests in various forms, resembling a dream or a mental conception.
तस्मिन्नेव प्रदेशेऽन्तः पूर्ववत्स्मृतिमान्भवेत् ।
तदैव मृतिमूर्च्छान्ते पश्यत्यन्यशरीरकम् ॥ ९ ॥
tasminneva pradeśe'ntaḥ pūrvavatsmṛtimānbhavet ,
tadaiva mṛtimūrcchānte paśyatyanyaśarīrakam 9
9. tasmin eva pradeśe antaḥ pūrvavat smṛtimān bhavet
tadā eva mṛtimūrcchānte paśyati anya śarīrakam
9. tasmin eva pradeśe antaḥ pūrvavat smṛtimān bhavet
tadā eva mṛtimūrcchānte anya śarīrakam paśyati
9. Within that very realm, one becomes endowed with memory just as before. Then, precisely at the culmination of death or fainting, one perceives another subtle body.
आत्मन्यस्ति घटापुष्टमन्यस्य व्योम केवलम् ।
आकाशभूतले साकं साकाशशशिवासरम् ॥ १० ॥
ātmanyasti ghaṭāpuṣṭamanyasya vyoma kevalam ,
ākāśabhūtale sākaṃ sākāśaśaśivāsaram 10
10. ātmani asti ghaṭāpuṣṭam anyasya vyoma
kevalam ākāśabhūtale sākam sākāśaśaśivāsaram
10. ātmani ghaṭāpuṣṭam asti anyasya kevalam
vyoma ākāśabhūtale sākam sākāśaśaśivāsaram
10. Within the (ātman) (self), there exists an unsubstantial, pot-like form (body). For another (perspective), there is only pure space (vyoman), encompassing the sky and earth, together with the sky, moon, and day.
भवन्ति षड्विधाः प्रेतास्तेषां भेदमिमं श्रृणु ।
सामान्यपापिनो मध्यपापिनः स्थूलपापिनः ॥ ११ ॥
bhavanti ṣaḍvidhāḥ pretāsteṣāṃ bhedamimaṃ śrṛṇu ,
sāmānyapāpino madhyapāpinaḥ sthūlapāpinaḥ 11
11. bhavanti ṣaṭ vidhāḥ pretāḥ teṣām bhedam imam
śṛṇu sāmānyapāpinaḥ madhyapāpinaḥ sthūlapāpinaḥ
11. ṣaṭ vidhāḥ pretāḥ bhavanti.
teṣām imam bhedam śṛṇu.
sāmānyapāpinaḥ madhyapāpinaḥ sthūlapāpinaḥ
11. There are six kinds of departed spirits (preta). Listen to this classification among them: ordinary sinners, moderate sinners, and gross sinners.
सामान्यधर्मा मध्यमधर्मा चोत्तमधर्मवान् ।
एतेषां कस्यचिद्भेदो द्वौ त्रयोऽप्यथ कस्यचित् ॥ १२ ॥
sāmānyadharmā madhyamadharmā cottamadharmavān ,
eteṣāṃ kasyacidbhedo dvau trayo'pyatha kasyacit 12
12. sāmānyadharmā madhyamadharmā ca uttamadharmavān
eteṣām kasyacit bhedaḥ dvau trayaḥ api atha kasyacit
12. sāmānyadharmā madhyamadharmā ca uttamadharmavān [janaḥ bhavati].
eteṣām kasyacit dvau bhedaḥ [bhavanti],
atha kasyacit trayaḥ api [bhavanti].
12. There are individuals who embody a common intrinsic nature (dharma), others a mediocre intrinsic nature (dharma), and some an excellent intrinsic nature (dharma). Among these, some may exhibit two distinct qualities (from these categories), while others may even manifest three.
कश्चिन्महापातकवान्वत्सरं स्मृतिमूर्च्छनम् ।
विमूढोऽनुभवत्यन्तः पाषाणहृदयोपमः ॥ १३ ॥
kaścinmahāpātakavānvatsaraṃ smṛtimūrcchanam ,
vimūḍho'nubhavatyantaḥ pāṣāṇahṛdayopamaḥ 13
13. kaścit mahāpātakavān vatsaram smṛtimūrcchanam
vimūḍhaḥ anubhavati antaḥ pāṣāṇahṛdayopamaḥ
13. kaścit mahāpātakavān vimūḍhaḥ pāṣāṇahṛdayopamaḥ antaḥ vatsaram smṛtimūrcchanam anubhavati.
13. Someone who has committed a great sin, utterly bewildered and stone-hearted, experiences inwardly for a year a profound mental stupor.
ततः कालेन संबुद्धो वासनाजठरोदितम् ।
अनुभूय चिरं कालं नारकं दुःखमक्षयम् ॥ १४ ॥
tataḥ kālena saṃbuddho vāsanājaṭharoditam ,
anubhūya ciraṃ kālaṃ nārakaṃ duḥkhamakṣayam 14
14. tataḥ kālena sambuddhaḥ vāsanājaṭharoditam
anubhūya ciram kālam nārakam duḥkham akṣayam
14. tataḥ kālena sambuddhaḥ,
vāsanājaṭharoditam nārakam akṣayam duḥkham ciram kālam anubhūya.
.
.
14. Then, in the course of time, having awakened (from his stupor), and having long experienced the hellish, inexhaustible suffering born from the womb of latent impressions (vāsanā)...
भुक्त्वा योनिशतान्युच्चैर्दुःखाद्दुःखान्तरं गतः ।
कदाचिच्छममायाति संसारस्वप्नसंभ्रमे ॥ १५ ॥
bhuktvā yoniśatānyuccairduḥkhādduḥkhāntaraṃ gataḥ ,
kadācicchamamāyāti saṃsārasvapnasaṃbhrame 15
15. bhuktvā yoniśatāni uccaiḥ duḥkhāt duḥkhāntaram
gataḥ kadācit śamam āyāti saṃsārasvapnasaṃbhrame
15. (saḥ) uccaiḥ yoniśatāni bhuktvā,
duḥkhāt duḥkhāntaram gataḥ,
kadācit saṃsārasvapnasaṃbhrame śamam āyāti.
15. After enduring intensely hundreds of births (yoni), and moving from one state of suffering to another, he eventually, at some point, finds peace (śama) amidst the delusion of this dream-like cycle of transmigration (saṃsāra).
अथवा मृतिमोहान्ते जडदुःखशताकुलाम् ।
क्षणाद्वृक्षादितामेव हृत्स्थामनुभवन्ति ते ॥ १६ ॥
athavā mṛtimohānte jaḍaduḥkhaśatākulām ,
kṣaṇādvṛkṣāditāmeva hṛtsthāmanubhavanti te 16
16. athavā mṛtimohānte jaḍaduḥkhaśatākulām kṣaṇāt
vṛkṣāditām eva hṛtsthām anubhavanti te
16. athavā mṛtimohānte te kṣaṇāt jaḍaduḥkhaśatākulām
vṛkṣāditām hṛtsthām eva anubhavanti
16. Alternatively, after the delusion that accompanies death, they instantly experience, within their consciousness, the state of being a tree or other immobile existence, afflicted by hundreds of dull sufferings.
स्ववासनानुरूपाणि दुःखानि नरके पुनः ।
अनुभूयाथ योनीषु जायन्ते भूतले चिरात् ॥ १७ ॥
svavāsanānurūpāṇi duḥkhāni narake punaḥ ,
anubhūyātha yonīṣu jāyante bhūtale cirāt 17
17. svavāsanānurūpāṇi duḥkhāni narake punaḥ
anubhūya atha yonīṣu jāyante bhūtale cirāt
17. punaḥ svavāsanānurūpāṇi duḥkhāni narake
anubhūya atha cirāt bhūtale yonīṣu jāyante
17. After having again experienced sufferings in hell, which are appropriate to their own latent tendencies (vāsanā), they are then, after a long time, born into various species on earth.
अथ मध्यमपापो यो मृतिमोहादनन्तरम् ।
सशिलाजठरं जाड्यं कंचित्कालं प्रपश्यति ॥ १८ ॥
atha madhyamapāpo yo mṛtimohādanantaram ,
saśilājaṭharaṃ jāḍyaṃ kaṃcitkālaṃ prapaśyati 18
18. atha madhyamapāpaḥ yaḥ mṛtimohāt anantaram
saśilājaṭharam jāḍyam kaṃcit kālam prapaśyati
18. atha yaḥ madhyamapāpaḥ mṛtimohāt anantaram
kaṃcit kālam saśilājaṭharam jāḍyam prapaśyati
18. Now, the one who is moderately sinful, after the delusion accompanying death, experiences for some time a state of inertness and dullness, as if having a stony interior.
ततः प्रबुद्धः कालेन केनचिद्वा तदैव वा ।
तिर्यगादिक्रमैर्भुक्त्वा योनीः संसारमेष्यति ॥ १९ ॥
tataḥ prabuddhaḥ kālena kenacidvā tadaiva vā ,
tiryagādikramairbhuktvā yonīḥ saṃsārameṣyati 19
19. tataḥ prabuddhaḥ kālena kenacit vā tadā eva vā
tiryagādikramaiḥ bhuktvā yonīḥ saṃsāram eṣyati
19. tataḥ kālena kenacit vā tadā eva vā prabuddhaḥ
tiryagādikramaiḥ yonīḥ bhuktvā saṃsāram eṣyati
19. Thereafter, having awakened, either after some time or immediately, he will attain the cycle of rebirth (saṃsāra), having undergone births in the sequence of animals and other lower forms.
मृत एवानुभवति कश्चित्सामान्यपातकी ।
स्ववासनानुसारेण देहं संपन्नमक्षतम् ॥ २० ॥
mṛta evānubhavati kaścitsāmānyapātakī ,
svavāsanānusāreṇa dehaṃ saṃpannamakṣatam 20
20. mṛtaḥ eva anubhavati kaścit sāmānyapātakī
| svavāsanānusāreṇa deham saṃpannam akṣatam
20. kaścit sāmānyapātakī mṛtaḥ eva svavāsanānusāreṇa saṃpannam akṣatam deham anubhavati.
20. A certain ordinary sinner, even after dying, experiences a body that is complete and unimpaired, in accordance with their own latent impressions (vāsanā).
स स्वप्न इव संकल्प इव चेतति तादृशम् ।
तस्मिन्नेव क्षणे तस्य स्मृतिरित्थमुदेति च ॥ २१ ॥
sa svapna iva saṃkalpa iva cetati tādṛśam ,
tasminneva kṣaṇe tasya smṛtiritthamudeti ca 21
21. saḥ svapnaḥ iva saṃkalpaḥ iva cetati tādṛśam |
tasmin eva kṣaṇe tasya smṛtiḥ ittham udeti ca
21. saḥ tādṛśam (deham) svapnaḥ iva saṃkalpaḥ iva cetati.
tasmin eva kṣaṇe tasya smṛtiḥ ittham udeti ca.
21. He perceives that (experience or body) as if it were a dream or a mental resolve (saṃkalpa). And at that very moment, a memory (smṛti) like this arises for him.
ये तूत्तममहापुण्या मृतिमोहादनन्तरम् ।
स्वर्गविद्याधरपुरं स्मृत्या स्वनुभवन्ति ते ॥ २२ ॥
ye tūttamamahāpuṇyā mṛtimohādanantaram ,
svargavidyādharapuraṃ smṛtyā svanubhavanti te 22
22. ye tu uttama mahāpuṇyāḥ | mṛtimohāt anantaram
| svargavidyādharapuram smṛtyā svanubhavanti te
22. ye tu uttama mahāpuṇyāḥ santi,
te mṛtimohāt anantaram smṛtyā svargavidyādharapuram svanubhavanti.
22. But those who possess excellent and great merit experience, by means of their memory (smṛti), the celestial city of the Vidyādharas after the delusion of death.
ततोऽन्यकर्मसदृशं भुक्त्वान्यत्र फलं निजम् ।
जायन्ते मानुषे लोके सश्रीके सज्जनास्पदे ॥ २३ ॥
tato'nyakarmasadṛśaṃ bhuktvānyatra phalaṃ nijam ,
jāyante mānuṣe loke saśrīke sajjanāspade 23
23. tataḥ anyakarmasadṛśam bhuktvā anyatra phalam
nijam | jāyante mānuṣe loke saśrīke sajjanāspade
23. tataḥ anyakarmasadṛśam nijam phalam anyatra bhuktvā,
saśrīke sajjanāspade mānuṣe loke jāyante.
23. After that, having experienced their respective results elsewhere, in accordance with their other actions (karma), they are born in the human world (loka), a place of prosperity and an abode for good people.
ये च मध्यमधर्माणो मृतिमोहादनन्तरम् ।
ते व्योमवायुवलिताः प्रयान्त्योषधिपल्लवम् ॥ २४ ॥
ye ca madhyamadharmāṇo mṛtimohādanantaram ,
te vyomavāyuvalitāḥ prayāntyoṣadhipallavam 24
24. ye ca madhyamadharmāṇaḥ mṛtimohāt anantaram
te vyomavāyuvalitāḥ prayānti oṣadhipallavam
24. ye ca madhyamadharmāṇaḥ mṛtimohāt anantaram
te vyomavāyuvalitāḥ oṣadhipallavam prayānti
24. And those whose intrinsic nature (dharma) is mediocre, after the delusion of death, enveloped by space and air, they enter the sprouts of plants.
तत्र चारुफलं भुक्त्वा प्रविश्य हृदयं नृणाम् ।
रेतसामधितिष्ठन्ति गर्भे जातिक्रमोचिते ॥ २५ ॥
tatra cāruphalaṃ bhuktvā praviśya hṛdayaṃ nṛṇām ,
retasāmadhitiṣṭhanti garbhe jātikramocite 25
25. tatra cāruphalam bhuktvā praviśya hṛdayam nṛṇām
retasām adhitiṣṭhanti garbhe jātikramocite
25. tatra cāruphalam bhuktvā nṛṇām hṛdayam praviśya
jātikramocite garbhe retasām adhitiṣṭhanti
25. There, having partaken of delightful fruit and having entered the hearts of men, they reside in the semen, in a womb appropriate to their lineage (jāti) and sequence of births.
स्ववासनानुसारेण प्रेता एतां व्यवस्थितिम् ।
मूर्च्छान्तेऽनुभवन्त्यन्तः क्रमेणैवाक्रमेण च ॥ २६ ॥
svavāsanānusāreṇa pretā etāṃ vyavasthitim ,
mūrcchānte'nubhavantyantaḥ krameṇaivākrameṇa ca 26
26. svavāsanānusāreṇa pretāḥ etām vyavasthitim
mūrcchānte anubhavanti antaḥ krameṇa eva akrameṇa ca
26. svavāsanānusāreṇa pretāḥ mūrcchānte antaḥ etām
vyavasthitim krameṇa eva akrameṇa ca anubhavanti
26. In accordance with their own latent impressions (vāsanā), these departed spirits internally experience this entire arrangement at the end of their swoon, sometimes in sequence and sometimes without sequence.
आदौ मृता वयमिति बुध्यन्ते तदनुक्रमात् ।
बन्धुपिण्डादिदानेन प्रोत्पन्ना इति वेदिनः ॥ २७ ॥
ādau mṛtā vayamiti budhyante tadanukramāt ,
bandhupiṇḍādidānena protpannā iti vedinaḥ 27
27. ādau mṛtāḥ vayam iti budhyante tad anukramāt
bandhupiṇḍādīdānena proptpannāḥ iti vedinaḥ
27. ādau vayam mṛtāḥ iti budhyante,
tad anukramāt bandhupiṇḍādīdānena proptpannāḥ iti vedinaḥ (budhyante)
27. At first, they perceive, "We are dead." Then, in that sequence, through the offerings of funeral cakes (piṇḍa) and other rites by their relatives, they become aware of themselves as "born again," as those who know.
ततो यमभटा एते कालपाशान्विता इति ।
नीयमानः प्रयाम्येभिः क्रमाद्यमपुरं त्विति ॥ २८ ॥
tato yamabhaṭā ete kālapāśānvitā iti ,
nīyamānaḥ prayāmyebhiḥ kramādyamapuraṃ tviti 28
28. tataḥ ete yamabhaṭāḥ kālapāśa-anvitāḥ iti
nīyamānaḥ prayāmi ebhiḥ kramāt yamapuram tu iti
28. tataḥ ete yamabhaṭāḥ kālapāśa-anvitāḥ iti,
ebhiḥ nīyamānaḥ,
tu kramāt yamapuram prayāmi iti
28. Then, [he thinks]: 'These are Yama's attendants, armed with the snares of time (kālapāśa). I am being led by them, and thus, I am gradually proceeding to the city of Yama.'
हिमानीकण्टकश्वभ्रशस्त्रपत्रवनानि च ।
स्वकर्मदुष्कृतोत्थानि संप्राप्तानीति पापवान् ॥ ३० ॥
himānīkaṇṭakaśvabhraśastrapatravanāni ca ,
svakarmaduṣkṛtotthāni saṃprāptānīti pāpavān 30
30. himānī-kaṇṭaka-śvabhra-śastrapatra-vanāni ca
sva-karma-duṣkṛta-utthāni saṃprāptāni iti pāpavān
30. pāpavān himānī-kaṇṭaka-śvabhra-śastrapatra-vanāni
ca sva-karma-duṣkṛta-utthāni saṃprāptāni iti
30. The sinner (pāpavān) thinks: 'These places of snow, thorns, chasms, and forests with weapon-leaves, which have arisen from my own evil actions (karma), have now been encountered by me.'
इयं मे सौम्यसंपाता सरणिः शीतशाद्वला ।
स्निग्धच्छाया सवापीका पुरःसंस्थेति मध्यमः ॥ ३१ ॥
iyaṃ me saumyasaṃpātā saraṇiḥ śītaśādvalā ,
snigdhacchāyā savāpīkā puraḥsaṃstheti madhyamaḥ 31
31. iyam me saumya-saṃpātā saraṇiḥ śīta-śādvālā
snigdhacchāyā sa-vāpīkā puraḥ-saṃsthā iti madhyamaḥ
31. madhyamaḥ iyam me puraḥ-saṃsthā saraṇiḥ saumya-saṃpātā
śīta-śādvālā snigdhacchāyā sa-vāpīkā iti
31. The middling person (madhyama) thinks: 'This path before me is pleasant to traverse, cool and grassy, with thick shade and a pond.'
अयं प्राप्तो यमपुरमहमेष स भूतपः ।
अयं कर्मविचारोऽत्र कृत इत्यनुभूतिमान् ॥ ३२ ॥
ayaṃ prāpto yamapuramahameṣa sa bhūtapaḥ ,
ayaṃ karmavicāro'tra kṛta ityanubhūtimān 32
32. ayam prāptaḥ yamapuram aham eṣaḥ sa bhūtapaḥ
ayam karma-vicāraḥ atra kṛtaḥ iti anubhūtimān
32. anubhūtimān aham yamapuram prāptaḥ.
eṣaḥ sa bhūtapaḥ.
atra ayam karma-vicāraḥ kṛtaḥ iti.
32. The one experiencing (anubhūtimān) it thinks: 'I have arrived at the city of Yama. This is that lord of beings (bhūtapaḥ). Here, this judgment of actions (karma) is being carried out.'
इति प्रत्येकमभ्येति पृथुः संसारखण्डकः ।
यथासंस्थितनिःशेषपदार्थाचारभासुरः ॥ ३३ ॥
iti pratyekamabhyeti pṛthuḥ saṃsārakhaṇḍakaḥ ,
yathāsaṃsthitaniḥśeṣapadārthācārabhāsuraḥ 33
33. iti pratyekam abhyeti pṛthuḥ saṃsārakhaṇḍakaḥ
yathāsaṃsthita-niḥśeṣa-padārtha-ācāra-bhāsuraḥ
33. iti pṛthuḥ saṃsārakhaṇḍakaḥ
yathāsaṃsthita-niḥśeṣa-padārtha-ācāra-bhāsuraḥ pratyekam abhyeti
33. In this manner, each vast segment of the cycle of rebirth (saṃsāra) arises, shining brightly with the intrinsic nature and established order of all its constituent elements.
आकाश इव निःशून्ये शून्यात्मैव विबोधवान् ।
देशकालक्रियादैर्घ्यभासुरोऽपि न किंचन ॥ ३४ ॥
ākāśa iva niḥśūnye śūnyātmaiva vibodhavān ,
deśakālakriyādairghyabhāsuro'pi na kiṃcana 34
34. ākāśaḥ iva niḥśūnye śūnya-ātmā eva vibodhavān
deśa-kāla-kriyā-dairghya-bhāsuraḥ api na kiṃcana
34. niḥśūnye ākāśaḥ iva śūnya-ātmā eva vibodhavān
api deśa-kāla-kriyā-dairghya-bhāsuraḥ na kiṃcana
34. Like space (ākāśa), though utterly empty, that which is by nature emptiness (śūnya) is nonetheless endowed with awareness. And though it appears to shine with the vastness of space, time, and action, it is in reality nothing at all.
इतोऽयमहमादिष्टः स्वकर्मफलभोजने ।
गच्छाम्याशु शुभं स्वर्गमितो नरकमेव च ॥ ३५ ॥
ito'yamahamādiṣṭaḥ svakarmaphalabhojane ,
gacchāmyāśu śubhaṃ svargamito narakameva ca 35
35. itaḥ ayam aham ādiṣṭaḥ sva-karma-phala-bhojane
gacchāmi āśu śubham svargam itaḥ narakam eva ca
35. itaḥ ayam aham sva-karma-phala-bhojane ādiṣṭaḥ
gacchāmi āśu śubham svargam itaḥ narakam eva ca
35. I am thus directed to experience the fruits of my own actions (karma). Consequently, I quickly proceed to auspicious heaven (svarga), and from this very state, to hell (naraka) as well.
यः स्वर्गोऽयं मया भुक्तो भुक्तोऽयं नरकोऽथ वा ।
इमास्ता योनयो भुक्ता जायेऽहं संसृतौ पुनः ॥ ३६ ॥
yaḥ svargo'yaṃ mayā bhukto bhukto'yaṃ narako'tha vā ,
imāstā yonayo bhuktā jāye'haṃ saṃsṛtau punaḥ 36
36. yaḥ svargaḥ ayam mayā bhuktaḥ bhuktaḥ ayam narakaḥ atha
vā imāḥ tāḥ yonayaḥ bhuktāḥ jāye aham saṃsṛtau punaḥ
36. yaḥ ayam svargaḥ mayā bhuktaḥ,
ayam narakaḥ atha vā bhuktaḥ.
imāḥ tāḥ yonayaḥ bhuktāḥ.
punaḥ aham saṃsṛtau jāye.
36. I have experienced this heaven (svarga), and I have experienced this hell (naraka) as well. These various births (yoni) have been endured by me, and I am born again in the cycle of rebirth (saṃsāra).
अयं शालिरहं जातः क्रमात्फलमहं स्थितः ।
इत्युदर्कप्रबोधेन बुध्यमानो भविष्यति ॥ ३७ ॥
ayaṃ śālirahaṃ jātaḥ kramātphalamahaṃ sthitaḥ ,
ityudarkaprabodhena budhyamāno bhaviṣyati 37
37. ayam śāliḥ aham jātaḥ kramāt phalam aham sthitaḥ
iti udarkaprabodhena budhyamānaḥ bhaviṣyati
37. ayam śāliḥ aham jātaḥ kramāt phalam aham sthitaḥ
iti udarkaprabodhena budhyamānaḥ bhaviṣyati
37. One who realizes, 'I was born as this grain and then, in due course, I became the fruit,' will become awakened through the clear understanding of future consequences.
संसुप्तकरणस्त्वेवं बीजतां यात्यसौ नरे
तद्बीजं योनिगलितं गर्भो भवति मातरि ॥ ३८ ॥
saṃsuptakaraṇastvevaṃ bījatāṃ yātyasau nare
tadbījaṃ yonigalitaṃ garbho bhavati mātari 38
38. saṃsuptakaraṇaḥ tu evam bījatām yāti asau nare
tat bījam yonigalitam garbhaḥ bhavati mātari
38. evam saṃsuptakaraṇaḥ asau nare bījatām yāti.
tat bījam yonigalitam mātari garbhaḥ bhavati.
38. Thus, that being, with dormant faculties, assumes the state of a seed within a man. That very seed, when released from the generative source (yoni), develops into an embryo in the mother.
स गर्भो जायते लोके पूर्वकर्मानुसारतः ।
भव्यो भवत्यभव्यो वा बालको ललिताकृतिः ॥ ३९ ॥
sa garbho jāyate loke pūrvakarmānusārataḥ ,
bhavyo bhavatyabhavyo vā bālako lalitākṛtiḥ 39
39. saḥ garbhaḥ jāyate loke pūrvakarmānusārataḥ
bhavyaḥ bhavati abhavyaḥ vā bālakaḥ lalitākṛtiḥ
39. saḥ garbhaḥ pūrvakarmānusārataḥ loke jāyate.
lalitākṛtiḥ bālakaḥ bhavyaḥ vā abhavyaḥ bhavati.
39. That embryo is born into the world according to its previous actions (karma). The child, with its charming form, will be either fortunate or unfortunate.
ततोऽनुभवतीन्द्वाभं यौवनं मदनोन्मुखम् ।
ततो जरां पद्ममुखे हिमाशनिमिव च्युतम् ॥ ४० ॥
tato'nubhavatīndvābhaṃ yauvanaṃ madanonmukham ,
tato jarāṃ padmamukhe himāśanimiva cyutam 40
40. tataḥ anubhavati indvābham yauvanam madanonmukham
tataḥ jarām padmamukhe himāśanim iva cyutam
40. tataḥ (saḥ) indvābham yauvanam madanonmukham anubhavati.
tataḥ,
padmamukhe,
jarām himāśanim iva cyutam (anubhavati).
40. Thereafter, he experiences youth, radiant like the moon and inclined towards passion. Then, O lotus-faced one, (he experiences) old age, which descends like a fallen hailstone.
ततोऽपि व्याधिमरणं पुनर्मरणमूर्च्छनाम् ।
पुनः स्वप्नवदायातं पिण्डैर्देहपरिग्रहम् ॥ ४१ ॥
tato'pi vyādhimaraṇaṃ punarmaraṇamūrcchanām ,
punaḥ svapnavadāyātaṃ piṇḍairdehaparigraham 41
41. tataḥ api vyādhi maraṇam punar maraṇa mūrcchanām
punaḥ svapnavat āyātam piṇḍaiḥ deha parigraham
41. tataḥ api vyādhi maraṇam punar maraṇa mūrcchanām
punaḥ svapnavat āyātam piṇḍaiḥ deha parigraham
41. Even after that, one experiences sickness and death, and then the unconsciousness that comes with dying. Again, like a dream, one assumes a physical body (dehapari-graham) through various material forms (piṇḍaiḥ).
याम्यं याति पुनर्लोकं पुनरेव भ्रमक्रमम् ।
भूयो भूयोऽनुभवति नानायोन्यन्तरोदये ॥ ४२ ॥
yāmyaṃ yāti punarlokaṃ punareva bhramakramam ,
bhūyo bhūyo'nubhavati nānāyonyantarodaye 42
42. yāmyam yāti punar lokam punaḥ eva bhrama kramam
bhūyaḥ bhūyaḥ anubhavati nānā yoni antara udaye
42. punaḥ yāmyam lokam yāti punaḥ eva bhrama kramam
bhūyaḥ bhūyaḥ nānāyoni antara udaye anubhavati
42. Again, one goes to Yama's world (yāmyaṃ lokam), and indeed, the cycle of wandering (saṃsāra) continues. One experiences this repeatedly, through the emergence into various different species or forms of existence (nānāyoni).
इत्याजवं जवीभावमामोक्षमतिभासुरम् ।
भूयो भूयोऽनुभवति व्योम्न्येव व्योमरूपवान् ॥ ४३ ॥
ityājavaṃ javībhāvamāmokṣamatibhāsuram ,
bhūyo bhūyo'nubhavati vyomnyeva vyomarūpavān 43
43. iti ājāvam javībhāvam ā mokṣam atibhāsuram bhūyaḥ
bhūyaḥ anubhavati vyomni eva vyoma rūpavān
43. iti vyomarūpavān ā mokṣam atibhāsuram ājāvam
javībhāvam vyomni eva bhūyaḥ bhūyaḥ anubhavati
43. Thus, one repeatedly experiences this exceedingly brilliant, swift progression, this rapidly unfolding state, which continues until final liberation (mokṣa). The one possessing the nature of space (vyomarūpavān) experiences this, just as space (vyomni) itself.
प्रबुद्धलीलोवाच ।
आदिसर्गे यथा देवि भ्रम एष प्रवर्तते ।
तथा कथय मे भूयः प्रसादाद्वोधवृद्धये ॥ ४४ ॥
prabuddhalīlovāca ,
ādisarge yathā devi bhrama eṣa pravartate ,
tathā kathaya me bhūyaḥ prasādādvodhavṛddhaye 44
44. prabuddhalīlaḥ uvāca ādi sarge yathā devi bhrama eṣaḥ
pravartate tathā kathaya me bhūyaḥ prasādāt bodha vṛddhaye
44. prabuddhalīlaḥ uvāca – devi,
yathā eṣaḥ bhramaḥ ādisarge pravartate,
tathā prasādāt bodhavṛddhaye bhūyaḥ me kathaya
44. Prabuddhalila said: 'O Goddess, as this delusion (bhrama) manifests in the primeval creation, please explain it to me again, by your grace, for the growth of my understanding (bodha).'
श्रीदेव्युवाच ।
परमार्थघनं शैलाः परमार्थघनं द्रुमाः ।
परमार्थघनं पृथ्वी परमार्थघनं नभः ॥ ४५ ॥
śrīdevyuvāca ,
paramārthaghanaṃ śailāḥ paramārthaghanaṃ drumāḥ ,
paramārthaghanaṃ pṛthvī paramārthaghanaṃ nabhaḥ 45
45. śrīdevī uvāca | paramārthaghanaṃ
śailāḥ paramārthaghanaṃ drumāḥ
| paramārthaghanaṃ pṛthvī
paramārthaghanaṃ nabhaḥ || 45 ||
45. śrīdevī uvāca śailāḥ paramārthaghanaṃ,
drumāḥ paramārthaghanaṃ,
pṛthvī paramārthaghanaṃ,
nabhaḥ paramārthaghanaṃ 45
45. The revered Goddess said: Mountains are essentially the ultimate reality (paramārtha), trees are essentially the ultimate reality (paramārtha), the earth is essentially the ultimate reality (paramārtha), and the sky is essentially the ultimate reality (paramārtha).
सर्वात्मकत्वात्स यतो यथोदेति चिदीश्वरः ।
परमाकाशशुद्धात्मा तत्र तत्र भवेत्तथा ॥ ४६ ॥
sarvātmakatvātsa yato yathodeti cidīśvaraḥ ,
paramākāśaśuddhātmā tatra tatra bhavettathā 46
46. sarvātmakatvāt saḥ yataḥ yataḥ yathā yathā udeti cidīśvaraḥ
| paramākāśaśuddhātmā tatra tatra bhavet tathā || 46 ||
46. sarvātmakatvāt,
paramākāśaśuddhātmā cidīśvaraḥ saḥ yataḥ yataḥ yathā yathā udeti,
tatra tatra tathā bhavet 46
46. Because He is the self (ātman) of all, wherever and in whatever way the conscious lord (cidīśvara), who is the pure self (ātman) of supreme space (paramākāśa), manifests, there it (the manifestation) likewise comes into being.
सर्गादौ स्वप्नपुरुषन्यायेनादिप्रजापतिः ।
यथा स्फुटं प्रकचितस्तथाद्यापि स्थिता स्थितिः ॥ ४७ ॥
sargādau svapnapuruṣanyāyenādiprajāpatiḥ ,
yathā sphuṭaṃ prakacitastathādyāpi sthitā sthitiḥ 47
47. sargādau svapnapurūṣanyāyena ādiprajāpatiḥ | yathā
sphuṭaṃ prakacitaḥ tathā adyāpi sthitā sthitiḥ || 47 ||
47. sargādau,
svapnapurūṣanyāyena yathā ādiprajāpatiḥ sphuṭaṃ prakacitaḥ,
tathā adyāpi sthitiḥ sthitā 47
47. At the beginning of creation, just as the primordial creator (prajāpati) manifested clearly by the analogy of a dream-person, so also does that state of existence remain even today.
प्रथमोऽसौ प्रतिस्पन्दः पदार्थानां हि बिम्बकम् ।
प्रतिबिम्बितमेतस्माद्यत्तदद्यापि संस्थितम् ॥ ४८ ॥
prathamo'sau pratispandaḥ padārthānāṃ hi bimbakam ,
pratibimbitametasmādyattadadyāpi saṃsthitam 48
48. prathamaḥ asau pratispandaḥ padārthānāṃ hi bimbakam |
pratibimbitam etasmāt yat tat adyāpi saṃsthitam || 48 ||
48. asau prathamaḥ pratispandaḥ padārthānāṃ bimbakam hi etasmāt yat tat pratibimbitam,
tat adyāpi saṃsthitam 48
48. This first pulsation (pratispanda) is indeed the original image (bimbakam) of all objects (padārtha). Whatever is reflected from this (original image) still remains established even today.
यन्नाम सुषिरं स्थानं देहानां तद्गतोऽनिलः ।
करोत्यङ्गपरिस्पन्दं जीवतीत्युच्यते ततः ॥ ४९ ॥
yannāma suṣiraṃ sthānaṃ dehānāṃ tadgato'nilaḥ ,
karotyaṅgaparispandaṃ jīvatītyucyate tataḥ 49
49. yat nāma suṣiram sthānam dehānām tat gataḥ anilaḥ
karoti aṅgaparispandam jīvati iti ucyate tataḥ
49. dehānām yat nāma suṣiram sthānam tat gataḥ anilaḥ
aṅgaparispandam karoti tataḥ jīvati iti ucyate
49. The vital breath (prāṇa) that enters the hollow spaces within bodies, which are thus named, causes the movement of the limbs. Because of this, it is said that one is alive.
सर्गादावेवमेवैषा जङ्गमेषु स्थिता स्थितिः ।
चेतना अपि निःस्पन्दास्तेनैते पादपादयः ॥ ५० ॥
sargādāvevamevaiṣā jaṅgameṣu sthitā sthitiḥ ,
cetanā api niḥspandāstenaite pādapādayaḥ 50
50. sarga ādāu evam eva eṣā jaṅgameṣu sthitā sthitiḥ
cetanāḥ api niḥspandāḥ tena ete pādapāḥ ādayaḥ
50. eṣā sthitiḥ jaṅgameṣu sthitā sargādāu evam eva.
cetanāḥ api niḥspandāḥ.
tena ete pādapāḥ ādayaḥ.
50. From the very beginning of creation (sarga), this very condition (sthiti) of existence applies to movable beings. However, even these sentient (cetanā) ones, such as trees, are motionless (niḥspanda). Therefore, they are considered trees and the like (pādapa).
चिदाकाशोऽयमेवांशं कुरुते चेतनोदितम् ।
स एव संविद्भवति शेषं भवति नैव तत् ॥ ५१ ॥
cidākāśo'yamevāṃśaṃ kurute cetanoditam ,
sa eva saṃvidbhavati śeṣaṃ bhavati naiva tat 51
51. cit ākāśaḥ ayam eva aṃśam kurute cetana uditam
saḥ eva saṃvit bhavati śeṣam bhavati na eva tat
51. ayam cit ākāśaḥ eva cetana uditam aṃśam kurute.
saḥ eva saṃvit bhavati.
śeṣam tat na eva bhavati.
51. This consciousness-space (cidākāśa) itself manifests a part that arises from consciousness (cetana). That part alone becomes true awareness (saṃvid); the remainder (śeṣa) is certainly not that.
नरोपाधिपुरं प्राप्तं चेतत्यक्षिपुटं नयत् ।
तत्तस्या नाक्षिचिज्जीवं नो जीवत्येव सर्गतः ॥ ५२ ॥
naropādhipuraṃ prāptaṃ cetatyakṣipuṭaṃ nayat ,
tattasyā nākṣicijjīvaṃ no jīvatyeva sargataḥ 52
52. nara upādhi puram prāptam cetati akṣipuṭam nayat
tat tasya na akṣi cit jīvam na u jīvati eva sargataḥ
52. (consciousness) naropādhipuram prāptam,
akṣipuṭam nayat,
cetati.
tat tasya akṣi cit jīvam na.
sargataḥ eva na u jīvati.
52. When it reaches the 'city' of human limiting adjuncts (upādhi), it perceives, guiding the eye. The consciousness within the eye is not a distinct living entity (jīva) that arises from the eye itself. Indeed, it does not inherently live from its own creation (sarga).
तथा खं खं तथा भूमिर्भूमित्वेनाप्त्ववज्जलम् ।
यद्यथा चेतति स्वैरं तद्वेत्त्येव तथा वपुः ॥ ५३ ॥
tathā khaṃ khaṃ tathā bhūmirbhūmitvenāptvavajjalam ,
yadyathā cetati svairaṃ tadvettyeva tathā vapuḥ 53
53. tathā khaṃ khaṃ tathā bhūmiḥ bhūmitvena āptvavat jalam
| yat yathā cetati svairaṃ tat vetti eva tathā vapuḥ ||
53. tathā khaṃ khaṃ tathā bhūmiḥ bhūmitvena āptvavat jalam
yat yathā svairaṃ cetati tat eva tathā vapuḥ vetti
53. Just as space is perceived as space, and the earth by its essential nature (bhūmitva), and water possessing its essential nature (āptvat), so too, whatever one spontaneously experiences, the body perceives it in that very manner.
इति सर्वशरीरेण जंगमत्वेन जंगमम् ।
स्थावरं स्थावरत्वेन सर्वात्मा भावयन् स्थितः ॥ ५४ ॥
iti sarvaśarīreṇa jaṃgamatvena jaṃgamam ,
sthāvaraṃ sthāvaratvena sarvātmā bhāvayan sthitaḥ 54
54. iti sarvaśarīreṇa jaṅgamatvena jaṅgamam | sthāvaraṃ
sthāvaratvena sarvātmā bhāvayan sthitaḥ ||
54. iti sarvātmā sarvaśarīreṇa jaṅgamam jaṅgamatvena
sthāvaraṃ sthāvaratvena bhāvayan sthitaḥ
54. Thus, the all-pervading Self (ātman) remains, manifesting the moving (jaṅgamam) as possessing motion (jaṅgamatvena), and the stationary (sthāvaram) as possessing stillness (sthāvaratvena), throughout all bodies.
तस्माद्यज्जङ्गमं नाम तत्स्वबोधनरूपवत् ।
तेन बुद्धं ततस्तद्बत्तदेवाद्यापि संस्थितम् ॥ ५५ ॥
tasmādyajjaṅgamaṃ nāma tatsvabodhanarūpavat ,
tena buddhaṃ tatastadbattadevādyāpi saṃsthitam 55
55. tasmāt yat jaṅgamaṃ nāma tat svabodhanarūpavat | tena
buddhaṃ tataḥ tadvat tat eva adyāpi saṃsthitam ||
55. tasmāt yat nāma jaṅgamam,
tat svabodhanarūpavat tena buddhaṃ tataḥ tadvat tat eva adyāpi saṃsthitam
55. Therefore, whatever is called 'moving' (jaṅgamam) possesses the characteristic of self-cognition. Being cognized by the Self (ātman), it has remained in that very state even today.
यद्वृक्षाभिधमाबुद्धं स्थावरत्वेन वै पुनः ।
जडमद्यापि संसिद्धं शिलातरुतृणादि च ॥ ५६ ॥
yadvṛkṣābhidhamābuddhaṃ sthāvaratvena vai punaḥ ,
jaḍamadyāpi saṃsiddhaṃ śilātarutṛṇādi ca 56
56. yat vṛkṣābhidham ābuddhaṃ sthāvaratvena vai punaḥ
| jaḍam adyāpi saṃsiddhaṃ śilātarutṛṇādi ca ||
56. yat vṛkṣābhidham sthāvaratvena vai punaḥ ābuddham,
jaḍam adyāpi saṃsiddham,
ca śilātarutṛṇādi
56. That which is designated as a tree, having been cognized as possessing a stationary nature, indeed remains inert even today, and so do stones, trees, grass, and other such things.
न तु जाड्यं पृथक्किंचिदस्ति नापि च चेतनम् ।
नात्र भेदोऽस्ति सर्गादौ सत्तासामान्यकेन च ॥ ५७ ॥
na tu jāḍyaṃ pṛthakkiṃcidasti nāpi ca cetanam ,
nātra bhedo'sti sargādau sattāsāmānyakena ca 57
57. na tu jāḍyaṃ pṛthak kiñcit asti na api ca cetanam
na atra bhedaḥ asti sargādau sattāsāmānyakena ca
57. sargādau na tu pṛthak kiñcit jāḍyam asti,
na api ca cetanam asti.
atra sattāsāmānyakena ca bhedaḥ na asti.
57. At the beginning of creation, there is no separate insentience, nor is there separate sentience. In this context, no distinction exists, even within the universal principle of being.
वृक्षाणामुपलानां या नामान्तःस्थाः स्वसंविदः ।
बुद्ध्यादिविहितान्येव तानि तेषामिति स्थितिः ॥ ५८ ॥
vṛkṣāṇāmupalānāṃ yā nāmāntaḥsthāḥ svasaṃvidaḥ ,
buddhyādivihitānyeva tāni teṣāmiti sthitiḥ 58
58. vṛkṣāṇām upalānāṃ yā nāma antaḥsthāḥ svasaṃvidaḥ
buddhyādivihitāni eva tāni teṣām iti sthitiḥ
58. vṛkṣāṇām upalānāṃ yā nāma antaḥsthāḥ svasaṃvidaḥ,
tāni teṣām buddhyādivihitāni eva iti sthitiḥ.
58. The inner self-awareness (svasaṃvid) that is nominally present in trees and stones is, in fact, established for them through intellectual faculties and similar means. This is the accepted doctrine.
विदोन्तःस्थावरादेर्यास्तस्या बुद्ध्यास्तथा स्थितेः ।
अन्याभिधानास्थानार्थाः संकेतैरपरैः स्थिताः ॥ ५९ ॥
vidontaḥsthāvarāderyāstasyā buddhyāstathā sthiteḥ ,
anyābhidhānāsthānārthāḥ saṃketairaparaiḥ sthitāḥ 59
59. vidaḥ antaḥsthāvarādeḥ yāḥ tasyāḥ buddhyāḥ tathā sthiteḥ
anyābhidhānāsthānārthāḥ saṃketaiḥ aparaiḥ sthitāḥ
59. antaḥsthāvarādeḥ yāḥ vidaḥ tasyāḥ buddhyāḥ tathā sthiteḥ (tāḥ) anyābhidhānāsthānārthāḥ aparaiḥ saṃketaiḥ sthitāḥ.
59. The inner awareness (vid) of immobile beings (sthāvara) and the like, which arises from that intellect (buddhi) and that state, is understood as having meanings (artha) assigned by other, perhaps inappropriate, designations (anya-abhidhānāsthāna) and is established by other conventions.
कृमिकीटपतङ्गानां या नामान्तःस्वसंविदः ।
तान्येव तेषां बुद्ध्यादीन्यभिधार्थानि कानिचित् ॥ ६० ॥
kṛmikīṭapataṅgānāṃ yā nāmāntaḥsvasaṃvidaḥ ,
tānyeva teṣāṃ buddhyādīnyabhidhārthāni kānicit 60
60. kṛmikīṭapataṅgānāṃ yā nāmāntaḥsvasaṃvidaḥ tāni
eva teṣām buddhyādīni abhidhārthāni kānicit
60. kṛmikīṭapataṅgānāṃ yāḥ nāmāntaḥsvasaṃvidaḥ,
tāni eva teṣām buddhyādīni kānicit abhidhārthāni (santi).
60. The inner self-awareness (svasaṃvid) that is nominally present in worms, insects, and birds, are for them, indeed, intellectual faculties (buddhyādi) and similar capacities, having certain designated meanings (abhidhārthāni).
यथोत्तराब्धिजनता दक्षिणाब्धिजनं स्थितम् ।
न किंचिदपि जानाति निजसंवेदनादृते ॥ ६१ ॥
yathottarābdhijanatā dakṣiṇābdhijanaṃ sthitam ,
na kiṃcidapi jānāti nijasaṃvedanādṛte 61
61. yathā uttarābdhijanatā dakṣiṇābdhijanam sthitam
na kiṃcit api jānāti nija saṃvedanāt ṛte
61. yathā uttarābdhijanatā dakṣiṇābdhijanam sthitam
nija saṃvedanāt ṛte kiṃcit api na jānāti
61. Just as the people of the northern ocean know nothing of those situated in the southern ocean, knowing nothing at all except through their own direct experience.
स्वसंज्ञानुभवे लीनास्तथा स्थावरजङ्गमाः ।
परस्परं यदा सर्वे स्वसंकेतपरायणाः ॥ ६२ ॥
svasaṃjñānubhave līnāstathā sthāvarajaṅgamāḥ ,
parasparaṃ yadā sarve svasaṃketaparāyaṇāḥ 62
62. svasaṃjñānubhave līnāḥ tathā sthāvarajaṅgamāḥ
parasparam yadā sarve svasaṃketaparāyaṇāḥ
62. tathā sarve sthāvarajaṅgamāḥ yadā parasparam
svasaṃketaparāyaṇāḥ (santi) svasaṃjñānubhave līnāḥ (santi)
62. Similarly, all mobile and immobile beings are absorbed in the experience of their own consciousness (sva-saṃjñā), being mutually devoted only to their own specific signals and conventions.
यथा शिलान्तःसंस्थानां बहिष्ठानां च वेदनम् ।
असज्जडं च भेकानां मिथोऽन्तस्तस्थुषां तथा ॥ ६३ ॥
yathā śilāntaḥsaṃsthānāṃ bahiṣṭhānāṃ ca vedanam ,
asajjaḍaṃ ca bhekānāṃ mitho'ntastasthuṣāṃ tathā 63
63. yathā śilāntaḥsaṃsthānām bahiṣṭhānām ca vedanam
asat jaḍam ca bhekānām mithaḥ antastasthūṣām tathā
63. yathā śilāntaḥsaṃsthānām ca bahiṣṭhānām
vedanam asat jaḍam ca (bhavati)
tathā mithaḥ antastasthūṣām bhekānām
(vedanam) asat jaḍam ca (bhavati)
63. Just as the mutual perception (vedana) between those situated inside a rock and those outside is non-existent and inert, similarly, the mutual knowledge among frogs, even when they are mutually dwelling inside (the rock), is likewise non-existent and dull.
सर्वं सर्वगतं चित्तं चिद्व्योम्ना यत्प्रचेतितम् ।
सर्गादौ चोपनं वायुः स इहाद्यापि संस्थितः ॥ ६४ ॥
sarvaṃ sarvagataṃ cittaṃ cidvyomnā yatpracetitam ,
sargādau copanaṃ vāyuḥ sa ihādyāpi saṃsthitaḥ 64
64. sarvam sarvagatam cittam cidvyomnā yat pracetitam
sargādau ca upanam vāyuḥ saḥ iha adyāpi saṃsthitaḥ
64. sargādau cidvyomnā yat sarvam
sarvagatam cittam pracetitam (āsīt)
ca (yat) vāyuḥ upanam (abhūt) saḥ
vāyuḥ adyāpi iha saṃsthitaḥ (asti)
64. The all-pervading mind (cittam), which was stimulated by the consciousness-space (cidvyoma) at the beginning of creation, and the vital energy (vāyu) that was similarly produced (upanam) at that time - that very vital energy remains present here even today.
चेतितं यत्तु सौषिर्यं तन्नभस्तत्र मारुतः ।
स्पन्दात्मेत्यादिसर्गेहाः पदार्थेष्विव चोपनम् ॥ ६५ ॥
cetitaṃ yattu sauṣiryaṃ tannabhastatra mārutaḥ ,
spandātmetyādisargehāḥ padārtheṣviva copanam 65
65. cetitam yat tu sauṣiryam tat nabhaḥ tatra mārutaḥ
spanda-ātmā iti ādi sarga-īhāḥ padārtheṣu iva ca upanam
65. yat tu sauṣiryam cetitam,
tat nabhaḥ; tatra mārutaḥ spanda-ātmā iti ādi sarga-īhāḥ ca padārtheṣu iva upanam (bhavanti)
65. That which is perceived as hollowness is space (nabhas); within it is air (māruta). This air, whose intrinsic nature (ātman) is vibration, and so on, comprises the primary creative endeavors (sarga-īhāḥ), appearing as a stirring, as it were, within all phenomena.
चित्तं तु परमार्थेन स्थावरे जंगमे स्थितम् ।
चोपनान्यनिलैरेव भवन्ति न भवन्ति च ॥ ६६ ॥
cittaṃ tu paramārthena sthāvare jaṃgame sthitam ,
copanānyanilaireva bhavanti na bhavanti ca 66
66. cittam tu paramārthena sthāvare jaṅgame sthitam
copanāni anilaiḥ eva bhavanti na bhavanti ca
66. tu paramārthena cittam sthāvare jaṅgame sthitam.
anilaiḥ eva copanāni bhavanti ca na bhavanti
66. However, the mind (citta), in ultimate reality, resides in both the unmoving and the moving (creation). Stirrings (copanāni), brought about solely by the vital energies (anila), both arise and subside.
एवं भ्रान्तिमये विश्वे पदार्थाः संविदंशवः ।
सर्गादिषु यथैवासंस्तथैवाद्यापि संस्थिताः ॥ ६७ ॥
evaṃ bhrāntimaye viśve padārthāḥ saṃvidaṃśavaḥ ,
sargādiṣu yathaivāsaṃstathaivādyāpi saṃsthitāḥ 67
67. evam bhrāntimaye viśve padārthāḥ saṃvid-aṃśavaḥ
sarga-ādiṣu yathā eva āsan tathā eva adya api saṃsthitāḥ
67. evam bhrāntimaye viśve padārthāḥ saṃvid-aṃśavaḥ.
yathā eva sarga-ādiṣu āsan,
tathā eva adya api saṃsthitāḥ.
67. Thus, in this universe (viśva) of illusion, all phenomena (padārtha) are mere rays of consciousness (saṃvid). Just as they existed at the beginning of creation (sarga), so do they remain even now.
यथा विश्वपदार्थानां स्वभावस्य विजृम्भितम् ।
असत्यमेव सत्याभं तदेतत्कथितं तव ॥ ६८ ॥
yathā viśvapadārthānāṃ svabhāvasya vijṛmbhitam ,
asatyameva satyābhaṃ tadetatkathitaṃ tava 68
68. yathā viśva-padārthānām svabhāvasya vijṛmbhitam
asatyam eva satya-ābham tat etat kathitam tava
68. yathā viśva-padārthānām svabhāvasya vijṛmbhitam asatyam eva satya-ābham (bhavati),
tat etat tava kathitam.
68. This, which is the unfolding of the intrinsic nature (svabhāva) of all universal phenomena, though unreal (asatyam), appears real (satyābham). This very principle has been explained to you.
अयमस्तं गतः प्रायः पश्य राजा विदूरथः ।
मालाशवस्य पद्मस्य पत्युस्ते याति हृद्गतम् ॥ ६९ ॥
ayamastaṃ gataḥ prāyaḥ paśya rājā vidūrathaḥ ,
mālāśavasya padmasya patyuste yāti hṛdgatam 69
69. ayam astam gataḥ prāyaḥ paśya rājā vidūrathaḥ
mālāśavasya padmasya patyuḥ te yāti hṛdgatam
69. paśya ayam rājā vidūrathaḥ prāyaḥ astam gataḥ
te patyuḥ hṛdgatam mālāśavasya padmasya yāti
69. Behold, King Vidūratha has nearly died. His innermost consciousness (hṛdgatam) departs from his body, which has become like a garlanded lotus-corpse.
प्रबुद्धलीलोवाच ।
केन मार्गेण देवेशि यात्येष शवमण्डपम् ।
एनमेवाशु पश्यन्त्यावावां गच्छाव उत्तमे ॥ ७० ॥
prabuddhalīlovāca ,
kena mārgeṇa deveśi yātyeṣa śavamaṇḍapam ,
enamevāśu paśyantyāvāvāṃ gacchāva uttame 70
70. prabuddhalīlā uvāca kena mārgeṇa deveśi yāti eṣaḥ
śavamaṇḍapam enam eva āśu paśyantī āvām gacchāva uttame
70. prabuddhalīlā uvāca deveśi kena mārgeṇa eṣaḥ śavamaṇḍapam
yāti uttame āvām enam eva āśu paśyantī gacchāva
70. Prabuddhalīlā said: "O Goddess (deveśi), by which path does this one go to the corpse pavilion? O best one (uttame), let us two quickly go, observing him."
श्रीदेव्युवाच ।
मनुष्यवासनान्तस्थं मार्गमाश्रित्य गच्छति ।
एषोऽहमपरं लोकं दूरं यामीति चिन्मयः ॥ ७१ ॥
śrīdevyuvāca ,
manuṣyavāsanāntasthaṃ mārgamāśritya gacchati ,
eṣo'hamaparaṃ lokaṃ dūraṃ yāmīti cinmayaḥ 71
71. śrīdevī uvāca manuṣyavāsanāntastham mārgam āśritya
gacchati eṣaḥ aham aparam lokam dūram yāmi iti cinmayaḥ
71. śrīdevī uvāca eṣaḥ cinmayaḥ manuṣyavāsanāntastham mārgam
āśritya gacchati aham aparam lokam dūram yāmi iti
71. Śrī Devī said: "He (the departed) travels along the path rooted in human latent impressions (vāsanā). This one, consisting of pure consciousness (cinmaya), thinks, 'I am going far away to another world'."
मार्गेणैवमनेनैव यावस्तेयेन संमतम् ।
परस्परेच्छाविच्छित्तिर्न हि सौहार्दबन्धनी ॥ ७२ ॥
mārgeṇaivamanenaiva yāvasteyena saṃmatam ,
parasparecchāvicchittirna hi sauhārdabandhanī 72
72. mārgeṇa evam anena eva yāvat steyena saṃmatam
paraspareschāvicchittiḥ na hi sauhārdabandhanī
72. evam anena eva mārgeṇa yāvat steyena saṃmatam
paraspareschāvicchittiḥ hi sauhārdabandhanī na
72. Indeed, by this very path, as long as it is accepted through delusion (steyena), the severing of mutual desires (paraspareschāvicchitti) does not form a bond of true affection.
श्रीवसिष्ठ उवाच ।
इति विहितकथागतक्लमायां परमदृशि प्रसृते विबोधभानौ ।
नृपतिवरसुतामनस्युदारे विगलितचित्तजडो विदूरथोऽभूत् ॥ ७३ ॥
śrīvasiṣṭha uvāca ,
iti vihitakathāgataklamāyāṃ paramadṛśi prasṛte vibodhabhānau ,
nṛpativarasutāmanasyudāre vigalitacittajaḍo vidūratho'bhūt 73
73. śrīḥ vasiṣṭhaḥ uvāca iti
vihitakathāgataklamāyāṃ paramadṛśi prasṛte
vibodhabhānau nṛpativarasutāmanasi udāre
vigalitacittajaḍaḥ vidūrathaḥ abhūt
73. vidūrathaḥ abhūt vigalitacittajaḍaḥ
iti vihitakathāgataklamāyāṃ
paramadṛśi vibodhabhānau
prasṛte nṛpativarasutāmanasi udāre
73. Śrī Vasiṣṭha said: Thus, when the fatigue caused by the narrated story had subsided within the supreme insight (paramadṛśi) of the excellent king's daughter, and the sun of spiritual awakening (vibodha) had arisen in her noble mind, Vidūratha became one whose mental dullness was completely dispelled.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 (current chapter) 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