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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-92

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श्रीवसिष्ठ उवाच ।
इत्युक्तवान्स भगवान्मया कमलसंभवः ।
रघूद्वह पुनः पृष्टो वाक्यमाक्षिप्य भूतपः ॥ १ ॥
śrīvasiṣṭha uvāca ,
ityuktavānsa bhagavānmayā kamalasaṃbhavaḥ ,
raghūdvaha punaḥ pṛṣṭo vākyamākṣipya bhūtapaḥ 1
1. śrīvasiṣṭhaḥ uvāca iti uktavān sa bhagavān mayā
kamalasambhavaḥ raghūdvaha punaḥ pṛṣṭaḥ vākyam ākṣipya bhūtapaḥ
1. śrīvasiṣṭhaḥ uvāca.
iti sa kamalasambhavaḥ bhagavān mayā uktavān.
raghūdvaha,
bhūtapaḥ vākyam ākṣipya punaḥ pṛṣṭaḥ.
1. Śrī Vasiṣṭha said: Thus, that revered one, Brahmā (kamala-sambhava), had spoken to me. O descendant of Raghu (Rāma)! The lord of beings (bhūtapaḥ) was again questioned (by me), having taken up (my) statement.
त्वयैव भगवन्प्रोक्ताः शापमन्त्रादिशक्तयः ।
अमोघा इति ता एव कथं मोघाः कृताः पुनः ॥ २ ॥
tvayaiva bhagavanproktāḥ śāpamantrādiśaktayaḥ ,
amoghā iti tā eva kathaṃ moghāḥ kṛtāḥ punaḥ 2
2. tvayā eva bhagavan proktāḥ śāpamantrādiśaktayaḥ
amoghāḥ iti tāḥ eva katham moghāḥ kṛtāḥ punaḥ
2. bhagavan tvayā eva śāpamantrādiśaktayaḥ amoghāḥ iti proktāḥ.
tāḥ eva punaḥ katham moghāḥ kṛtāḥ
2. O revered one (Bhagavan), it was by you yourself that the powers (śakti) of curses, mantras, and the like were declared to be infallible. How then have those very same powers (śakti) been rendered ineffective again?
शापेन मन्त्रवीर्येण मनोबुद्धीन्द्रियाण्यपि ।
सर्वाण्येव विमूढानि दृष्टानि किल जन्तुषु ॥ ३ ॥
śāpena mantravīryeṇa manobuddhīndriyāṇyapi ,
sarvāṇyeva vimūḍhāni dṛṣṭāni kila jantuṣu 3
3. śāpena mantravīryeṇa manobuddhīndriyāṇi api
sarvāṇi eva vimūḍhāni dṛṣṭāni kila jantuṣu
3. śāpena mantravīryeṇa api manobuddhīndriyāṇi
sarvāṇi eva vimūḍhāni jantuṣu kila dṛṣṭāni
3. Indeed, it is observed that in living beings, even the mind, intellect, and senses are utterly bewildered by a curse or by the potency of a mantra.
यथैतौ पवनस्पन्दौ यथा स्नेहतिलौ यथा ।
अभिन्नौ तद्वदेवैतौ मनोदेहौ स एव तत् ॥ ४ ॥
yathaitau pavanaspandau yathā snehatilau yathā ,
abhinnau tadvadevaitau manodehau sa eva tat 4
4. yathā etau pavanaspandau yathā snehatilau yathā
abhinnau tad eva etau manodehau saḥ eva tat
4. yathā etau pavanaspandau abhinnau,
yathā snehatilau abhinnau,
tad eva etau manodehau saḥ eva tat
4. Just as the wind and its pulsation are inseparable, and just as oil and sesame are inseparable, so too these two, the mind and the body, are identical with that ultimate reality (brahman) and are that very same reality.
अथ नास्तीह वा देहः केवलं चेतसैव सः ।
मुधानुभूयते स्वप्नमृगतृष्णाद्विचन्द्रवत् ॥ ५ ॥
atha nāstīha vā dehaḥ kevalaṃ cetasaiva saḥ ,
mudhānubhūyate svapnamṛgatṛṣṇādvicandravat 5
5. atha na asti iha vā dehaḥ kevalam cetasā eva
saḥ mudhā anubhūyate svapnamṛgatṛṣṇādvicandravat
5. atha vā iha dehaḥ na asti; kevalam saḥ cetasā
eva mudhā svapnamṛgatṛṣṇādvicandravat anubhūyate
5. Alternatively, perhaps there is no body here (in reality); rather, it is merely experienced in vain by the consciousness (cetas), just like a dream, a mirage, or a double moon.
एकनाशे द्वयोरेव नाशोऽत्राभ्युपपद्यते ।
अवश्यं भवितुं मनोनाशे देहपरिक्षयः ॥ ६ ॥
ekanāśe dvayoreva nāśo'trābhyupapadyate ,
avaśyaṃ bhavituṃ manonāśe dehaparikṣayaḥ 6
6. eka-nāśe dvayoḥ eva nāśaḥ atra abhyupapadyate
| avaśyam bhavitum manas-nāśe deha-parikṣayaḥ
6. atra,
dvayoḥ eka-nāśe eva nāśaḥ abhyupapadyate.
manas-nāśe,
deha-parikṣayaḥ avaśyam bhavitum.
6. Here, it is accepted that upon the destruction of one of the two (mind or body), the destruction of both certainly follows. It is inevitable that with the destruction of the mind (manas), the body will decay.
मनः शापादिभिर्दोषैः कथं नाक्रम्यते प्रभो ।
कथमाक्रम्यते वापि ब्रूहि मे परमेश्वर ॥ ७ ॥
manaḥ śāpādibhirdoṣaiḥ kathaṃ nākramyate prabho ,
kathamākramyate vāpi brūhi me parameśvara 7
7. manaḥ śāpādibhiḥ doṣaiḥ katham na ākramyate prabho
| katham ākramyate vā api brūhi me parameśvara
7. Prabho,
manaḥ śāpādibhiḥ doṣaiḥ katham na ākramyate? Vā api katham ākramyate? Parameśvara,
me brūhi.
7. O Lord (prabho), how is the mind (manas) not assailed by faults such as curses? Or, if it is assailed, how does that happen? Tell me, O Supreme Lord (parameśvara).
ब्रह्मोवाच ।
न तदस्तिजगत्कोशे शुभकर्मानुपातिना ।
यत्पौरुषेण शुद्धेन न समासाद्यते जनैः ॥ ८ ॥
brahmovāca ,
na tadastijagatkośe śubhakarmānupātinā ,
yatpauruṣeṇa śuddhena na samāsādyate janaiḥ 8
8. brahmā uvāca | na tat asti jagat-kośe śubha-karma-anupātinā
| yat pauruṣeṇa śuddhena na samāsādyate janaiḥ
8. Brahmā uvāca: Jagat-kośe tat na asti yat janaiḥ śuddhena śubha-karma-anupātinā pauruṣeṇa na samāsādyate.
8. Brahmā said: There is nothing in the realm of the world that is not achieved by people through pure human effort, provided it is aligned with virtuous actions (karma).
आब्रह्म स्थावरान्तं च सर्वदा सर्वजातयः ।
सर्व एव जगत्यस्मिन्द्विशरीराः शरीरिणः ॥ ९ ॥
ābrahma sthāvarāntaṃ ca sarvadā sarvajātayaḥ ,
sarva eva jagatyasmindviśarīrāḥ śarīriṇaḥ 9
9. ā-brahma sthāvara-antam ca sarvadā sarva-jātayaḥ
| sarve eva jagati asmin dvi-śarīrāḥ śarīriṇaḥ
9. Ā-brahma sthāvarāntam ca,
sarvadā asmin jagati sarve eva sarva-jātayaḥ śarīriṇaḥ dvi-śarīrāḥ (santi).
9. From Brahmā down to the immobile (sthāvara) beings, and indeed all species, all embodied beings (śarīriṇaḥ) in this world always possess two bodies.
एकं मनःशरीरं तु क्षिप्रकारि सदा चलम् ।
अकिंचित्करमन्यत्तु शरीरं मांसनिर्मितम् ॥ १० ॥
ekaṃ manaḥśarīraṃ tu kṣiprakāri sadā calam ,
akiṃcitkaramanyattu śarīraṃ māṃsanirmitam 10
10. ekam manaḥśarīram tu kṣiprakāri sadā calam
akiṃcitkaram anyat tu śarīram māṃsanirmitam
10. ekam manaḥśarīram tu kṣiprakāri sadā calam
anyat tu māṃsanirmitam śarīram akiṃcitkaram
10. Indeed, there is one mind-body, which is swift-acting and always restless. But the other body, made of flesh, is useless.
तत्र मांसमयः कायः सर्वस्यैव च संगतः ।
सर्वैराक्रम्यते शापैस्तथा विद्यादिसंचयैः ॥ ११ ॥
tatra māṃsamayaḥ kāyaḥ sarvasyaiva ca saṃgataḥ ,
sarvairākramyate śāpaistathā vidyādisaṃcayaiḥ 11
11. tatra māṃsamayaḥ kāyaḥ sarvasya eva ca saṅgataḥ
sarvaiḥ ākramyate śāpaiḥ tathā vidyādisañcayaiḥ
11. tatra sarvasya eva ca saṅgataḥ māṃsamayaḥ kāyaḥ
sarvaiḥ śāpaiḥ tathā vidyādisañcayaiḥ ākramyate
11. There, this fleshy body (kāya), which is indeed common to all, is assailed by all curses, and similarly by all sorts of accumulated knowledge and so on.
मूकप्रायो ह्यशक्तोऽसौ दीनः क्षणविनश्वरः ।
पद्मपत्राम्बुचपलो दैवादिविवशस्थितिः ॥ १२ ॥
mūkaprāyo hyaśakto'sau dīnaḥ kṣaṇavinaśvaraḥ ,
padmapatrāmbucapalo daivādivivaśasthitiḥ 12
12. mūkaprāyaḥ hi aśaktaḥ asau dīnaḥ kṣaṇavinaśvaraḥ
padmapatrāmbucapalaḥ daivādivivaśasthitiḥ
12. asau hi mūkaprāyaḥ aśaktaḥ dīnaḥ kṣaṇavinaśvaraḥ
padmapatrāmbucapalaḥ daivādivivaśasthitiḥ
12. Indeed, this [body] is almost mute, powerless, wretched, and perishable in a moment. It is as unsteady as a drop of water on a lotus leaf, and its condition is helpless, subject to fate and other such factors.
मनोनाम द्वितीयोऽयं कायः कायवतामिह ।
स आयत्तोऽपि नायत्तो भूतानां भुवनत्रये ॥ १३ ॥
manonāma dvitīyo'yaṃ kāyaḥ kāyavatāmiha ,
sa āyatto'pi nāyatto bhūtānāṃ bhuvanatraye 13
13. manonāma dvitīyaḥ ayam kāyaḥ kāyavatām iha saḥ
āyattaḥ api na āyattaḥ bhūtānām bhuvanatraye
13. iha kāyavatām ayam manonāma dvitīyaḥ kāyaḥ saḥ
āyattaḥ api bhuvanatraye bhūtānām na āyattaḥ
13. Here, among embodied beings, this second body is named mind. Although it is dependent, it is not truly subservient to [other] beings in the three worlds.
पौरुषं स्वमवष्टभ्य धैर्यमालम्ब्य शाश्वतम् ।
यदि तिष्ठत्यगम्योऽसौ दुःखानां तदनिन्दितः ॥ १४ ॥
pauruṣaṃ svamavaṣṭabhya dhairyamālambya śāśvatam ,
yadi tiṣṭhatyagamyo'sau duḥkhānāṃ tadaninditaḥ 14
14. pauruṣam svam avaṣṭabhya dhairyam ālambya śāśvatam
yadi tiṣṭhati agamyaḥ asau duḥkhānām tat aninditaḥ
14. yadi asau svam pauruṣam avaṣṭabhya śāśvatam dhairyam
ālambya duḥkhānām agamyaḥ tiṣṭhati tat aninditaḥ
14. If a person, relying on their own effort (pauruṣa) and taking hold of eternal fortitude, remains untouched by sorrows, then they are indeed blameless.
यथा यथासौ यतते मनोदेहो हि देहिनाम् ।
तथा तथासौ भवति स्वनिश्चयफलैकभाक् ॥ १५ ॥
yathā yathāsau yatate manodeho hi dehinām ,
tathā tathāsau bhavati svaniścayaphalaikabhāk 15
15. yathā yathā asau yatate manodehaḥ hi dehinām
tathā tathā asau bhavati svaniścayaphalaikabhāk
15. yathā yathā hi dehinām manodehaḥ asau yatate
tathā tathā asau svaniścayaphalaikabhāk bhavati
15. Indeed, just as the mind-body (manodeha) of an embodied being strives, so too does that being become the sole partaker of the fruit of their own resolve.
सफलो मांसदेहस्य न कश्चित्पौरुषक्रमः ।
मनोदेहस्य सफलं सर्वमेव स्वचेष्टितम् ॥ १६ ॥
saphalo māṃsadehasya na kaścitpauruṣakramaḥ ,
manodehasya saphalaṃ sarvameva svaceṣṭitam 16
16. saphalaḥ māṃsadehasya na kaścit pauruṣakramaḥ
manodehasya sapdalam sarvam eva svaceṣṭitam
16. māṃsadehasya kaścit pauruṣakramaḥ saphalaḥ na
manodehasya sarvam eva svaceṣṭitam sapdalam
16. No sequence of effort (pauruṣakrama) related to the physical body (māṃsadeha) is ever fruitful. Rather, all efforts (svaceṣṭita) of the mind-body (manodeha) are fruitful.
पवित्रमनुसंधानं चेतः स्मरति सर्वदा ।
निष्फलास्तत्र शापाद्याः शिलायामिव सायकाः ॥ १७ ॥
pavitramanusaṃdhānaṃ cetaḥ smarati sarvadā ,
niṣphalāstatra śāpādyāḥ śilāyāmiva sāyakāḥ 17
17. pavitram anusandhānam cetaḥ smarati sarvadā
niṣphalāḥ tatra śāpādyāḥ śilāyām iva sāyakāḥ
17. pavitram cetaḥ sarvadā anusandhānam smarati
tatra śāpādyāḥ niṣphalāḥ śilāyām sāyakāḥ iva
17. The pure mind (cetas) always remembers (or engages in) contemplation (anusandhāna). In such a state, curses and similar actions (śāpādya) are fruitless, like arrows shot at a rock.
पतत्वम्भसि वह्नौ वा कर्दमे वा शरीरकम् ।
मनो यदनुसंधत्ते तदेवाप्नोति तत्क्षणात् ॥ १८ ॥
patatvambhasi vahnau vā kardame vā śarīrakam ,
mano yadanusaṃdhatte tadevāpnoti tatkṣaṇāt 18
18. patatu ambhasi vahnau vā kardame vā śarīrakam
manaḥ yat anusaṃdhatte tat eva āpnoti tatkṣaṇāt
18. śarīrakam ambhasi vā vahnau vā kardame patatu
manaḥ yat anusaṃdhatte tat eva tatkṣaṇāt āpnoti
18. Even if the body (śarīra) falls into water, fire, or mud, whatever the mind (manas) truly focuses on, that alone it immediately attains.
पुरुषातिशयः सर्वः सर्वभावोपमर्दने ।
ददात्यविघ्नेन फलं मनो हि मनसो मुने ॥ १९ ॥
puruṣātiśayaḥ sarvaḥ sarvabhāvopamardane ,
dadātyavighnena phalaṃ mano hi manaso mune 19
19. puruṣātiśayaḥ sarvaḥ sarvabhāvopamardane
dadāti avighnena phalam manaḥ hi manasaḥ mune
19. mune sarvabhāvopamardane sarvaḥ puruṣātiśayaḥ
hi manaḥ manasaḥ avighnena phalam dadāti
19. O sage (muni), indeed, when all mental states (sarvabhāva) are suppressed, the mind (manas) itself effortlessly grants success to the mind (manas). This is the supreme excellence (puruṣātiśaya) of a person.
पौरुषेण बलेनान्तश्चित्तं कृत्वा प्रियामयम् ।
कृत्रिमेन्द्रेण दुःखार्तिर्न दृष्टा सा मनागपि ॥ २० ॥
pauruṣeṇa balenāntaścittaṃ kṛtvā priyāmayam ,
kṛtrimendreṇa duḥkhārtirna dṛṣṭā sā manāgapi 20
20. pauruṣeṇa balena antaḥ cittam kṛtvā priyāmayam
kṛtrimendreṇa duḥkhārtiḥ na dṛṣṭā sā manāk api
20. pauruṣeṇa balena antaḥ cittam priyāmayam kṛtvā
kṛtrimendreṇa sā duḥkhārtiḥ manāk api na dṛṣṭā
20. By making the inner mind (citta) pleasant through human (pauruṣa) effort and strength, not even a trace of suffering (duḥkhārti) was perceived by the artificial Indra.
पौरुषेण मनः कृत्वा नीरागं विगतज्वरम् ।
माण्डव्येन जिताः क्लेशाः शूलप्रान्तेऽपितिष्ठता ॥ २१ ॥
pauruṣeṇa manaḥ kṛtvā nīrāgaṃ vigatajvaram ,
māṇḍavyena jitāḥ kleśāḥ śūlaprānte'pitiṣṭhatā 21
21. pauruṣeṇa manaḥ kṛtvā nīrāgam vigatajvaram
māṇḍavyena jitāḥ kleśāḥ śūlaprānte api tiṣṭhatā
21. pauruṣeṇa manaḥ nīrāgam vigatajvaram kṛtvā
māṇḍavyena śūlaprānte api tiṣṭhatā kleśāḥ jitāḥ
21. Having made the mind (manas) dispassionate (nīrāga) and free from agitation (vigatajvara) through human effort (pauruṣa), the sage Maṇḍavya conquered the afflictions (kleśa) even while standing at the tip of a stake.
अन्धकूपस्थितेनापि मानसैर्यज्ञसंचयैः ।
ऋषिणा दीर्घतपसा संप्राप्तं वैबुधं पदम् ॥ २२ ॥
andhakūpasthitenāpi mānasairyajñasaṃcayaiḥ ,
ṛṣiṇā dīrghatapasā saṃprāptaṃ vaibudhaṃ padam 22
22. andhakūpasthitena api mānasaiḥ yajñasaṃcayaiḥ
ṛṣiṇā dīrghatapasā saṃprāptaṃ vaibudhaṃ padam
22. dīrghatapasā ṛṣiṇā andhakūpasthitena api mānasaiḥ
yajñasaṃcayaiḥ vaibudhaṃ padam saṃprāptam
22. Even a sage (ṛṣi) who practiced prolonged austerities (tapas), though confined to a dark well, attained a divine state (pada) through mental performance of many ritual Vedic rituals (yajña).
इन्दुपुत्रैर्नरैरेव पुरुषाध्यवसायतः ।
ध्यानेन ब्रह्मता प्राप्ता सा मयापि न खण्ड्यते ॥ २३ ॥
induputrairnaraireva puruṣādhyavasāyataḥ ,
dhyānena brahmatā prāptā sā mayāpi na khaṇḍyate 23
23. induputraiḥ naraiḥ eva puruṣādhyavasāyataḥ
dhyānena brahmatā prāptā sā mayā api na khaṇḍyate
23. induputraiḥ naraiḥ eva puruṣādhyavasāyataḥ dhyānena brahmatā prāptā.
sā mayā api na khaṇḍyate.
23. The state of brahman was attained even by men, the descendants of Indu, through personal determination and meditation (dhyāna). That very state (brahmatā) cannot be broken even by me.
अन्येऽपि सावधाना ये धीराः सुरमहर्षयः ।
चित्तात्स्वमनुसंधानं न त्यजन्ति मनागपि ॥ २४ ॥
anye'pi sāvadhānā ye dhīrāḥ suramaharṣayaḥ ,
cittātsvamanusaṃdhānaṃ na tyajanti manāgapi 24
24. anye api sāvadhānāḥ ye dhīrāḥ suramaharṣayaḥ
cittāt svamanusaṃdhānaṃ na tyajanti manāk api
24. anye api ye sāvadhānāḥ dhīrāḥ suramaharṣayaḥ [te]
cittāt svamanusaṃdhānaṃ manāk api na tyajanti
24. Even other divine great sages (maharṣi) who are vigilant and steadfast do not abandon their self-contemplation (anusaṃdhāna) from their minds, not even for a moment.
आधयो व्याधयश्चैव शापाः पापदृशस्तथा ।
न खण्डयन्ति तच्चित्तं पद्मघाताः शिलामिव ॥ २५ ॥
ādhayo vyādhayaścaiva śāpāḥ pāpadṛśastathā ,
na khaṇḍayanti taccittaṃ padmaghātāḥ śilāmiva 25
25. ādhayaḥ vyādhayaḥ ca eva śāpāḥ pāpadṛśaḥ tathā
na khaṇḍayanti tat cittaṃ padmaghātāḥ śilām iva
25. ādhayaḥ vyādhayaḥ ca eva śāpāḥ tathā pāpadṛśaḥ tat cittaṃ na khaṇḍayanti,
padmaghātāḥ śilām iva [na khaṇḍayanti]
25. Mental anxieties, diseases, curses, and malevolent gazes do not shatter that mind, just as blows from lotus flowers cannot shatter a rock.
ये चापि खण्डिताः केचिच्छापाद्यैराधिसायकैः ।
स्वविवेकाक्षमं तेषां मनो मन्ये विपौरुषम् ॥ २६ ॥
ye cāpi khaṇḍitāḥ kecicchāpādyairādhisāyakaiḥ ,
svavivekākṣamaṃ teṣāṃ mano manye vipauruṣam 26
26. ye ca api khaṇḍitāḥ kecit śāpādyaiḥ ādhisāyakaiḥ
svavivekākṣamam teṣām manaḥ manye vipauruṣam
26. ye kecit śāpādyaiḥ ādhisāyakaiḥ ca api khaṇḍitāḥ,
teṣām svavivekākṣamam manaḥ vipauruṣam manye
26. And those who are shattered by curses and other mental arrows (emotional distress), their mind, being incapable of self-discernment, I consider to be devoid of self-effort or spiritual courage.
न कदाचन संसारे सावधानमना मनाक् ।
स्वप्नेऽपि कश्चिदृश्ये वा दोषजालैः खिलीकृतः ॥ २७ ॥
na kadācana saṃsāre sāvadhānamanā manāk ,
svapne'pi kaścidṛśye vā doṣajālaiḥ khilīkṛtaḥ 27
27. na kadācana saṃsāre sāvadhānamanāḥ manāk svapne
api kaścit dṛśye vā doṣajālaiḥ khilīkṛtaḥ
27. sāvadhānamanāḥ manāk kaścit saṃsāre svapne
api dṛśye vā doṣajālaiḥ kadācana na khilīkṛtaḥ
27. No one in worldly existence (saṃsāra), even slightly mindful, is ever ruined by a network of flaws, whether in a dream or in the waking state.
मनसैव मनस्तस्मात्पौरुषेण पुमानिह ।
स्वकमेव स्वकेनैव योजयेत्पावने पथि ॥ २८ ॥
manasaiva manastasmātpauruṣeṇa pumāniha ,
svakameva svakenaiva yojayetpāvane pathi 28
28. manasā eva manaḥ tasmāt pauruṣeṇa pumān iha
svakam eva svakena eva yojayet pāvane pathi
28. tasmāt iha pumān manasā eva pauruṣeṇa
svakena eva svakam manaḥ pāvane pathi yojayet
28. Therefore, in this world, a person (puruṣa) should indeed direct their own mind, by means of their own self-effort (pauruṣa) and by their own mind, solely onto the purifying path.
प्रतिभातं यदेवास्य यथाभूतं भवत्यलम् ।
क्षणादेव मनः पीनं बालवेतालवन्मुने ॥ २९ ॥
pratibhātaṃ yadevāsya yathābhūtaṃ bhavatyalam ,
kṣaṇādeva manaḥ pīnaṃ bālavetālavanmune 29
29. pratibhātam yat eva asya yathābhūtam bhavati
alam kṣaṇāt eva manaḥ pīnam bālavetālavat mune
29. mune asya yat eva yathābhūtam alam pratibhātam
bhavati manaḥ kṣaṇāt eva bālavetālavat pīnam
29. O sage, when whatever manifests to this (mind) truly becomes fully realized, that mind immediately becomes powerful like a young vetāla.
प्रतिभासस्यानुपदं प्राक्तनीं स्थितिमुज्झति ।
कुलालकर्मानुपदं घटो मृत्पिण्डतामिव ॥ ३० ॥
pratibhāsasyānupadaṃ prāktanīṃ sthitimujjhati ,
kulālakarmānupadaṃ ghaṭo mṛtpiṇḍatāmiva 30
30. pratibhāsasya anupadam prāktanīm sthitim ujjhati
kulālakarma anupadam ghaṭaḥ mṛtpiṇḍatām iva
30. ghaṭaḥ kulālakarma anupadam mṛtpiṇḍatām iva
pratibhāsasya anupadam prāktanīm sthitim ujjhati
30. Immediately after a mental appearance (pratibhāsa) or manifestation, the mind abandons its previous state, just as a pot, immediately following the potter's work, relinquishes its condition as a lump of clay.
प्रतिभासार्थतामेति क्षणादेव मनो मुने ।
स्पन्दमात्रात्मकं वारि यथा तुङ्गतरङ्गताम् ॥ ३१ ॥
pratibhāsārthatāmeti kṣaṇādeva mano mune ,
spandamātrātmakaṃ vāri yathā tuṅgataraṅgatām 31
31. pratibhāsārthatām eti kṣaṇāt eva manaḥ mune
spandamātrātmakam vāri yathā tuṅgataraṅgatām
31. mune manaḥ kṣaṇāt eva pratibhāsārthatām eti
yathā spandamātrātmakam vāri tuṅgataraṅgatām
31. O sage, in an instant the mind (manas) attains the state of becoming a perceived object (pratibhāsārthatā), just as water, which is essentially vibration (spandamātrātmaka), becomes high waves.
अनुसंधानमात्रेण सूर्यबिम्बेऽपि यामिनीम् ।
मनः पश्यत्यशुद्धाक्षश्चन्द्रबिम्बे द्वितामिव ॥ ३२ ॥
anusaṃdhānamātreṇa sūryabimbe'pi yāminīm ,
manaḥ paśyatyaśuddhākṣaścandrabimbe dvitāmiva 32
32. anusandhānamātreṇa sūryabimbe api yāminīm manaḥ
paśyati aśuddhākṣaḥ candrabimbe dvitām iva
32. aśuddhākṣaḥ manaḥ anusandhānamātreṇa sūryabimbe
api yāminīm paśyati candrabimbe dvitām iva
32. By mere contemplation (anusandhāna), the mind (manas), whose vision is impure, perceives night even in the sun's orb, just as it perceives duality in the moon's orb (candrabimba).
यत्पश्यति तदेवाशु फलीभूतमिदं मनः ।
सह हर्षविषादाभ्यां भुङ्क्ते तस्मात्तदेव तत् ॥ ३३ ॥
yatpaśyati tadevāśu phalībhūtamidaṃ manaḥ ,
saha harṣaviṣādābhyāṃ bhuṅkte tasmāttadeva tat 33
33. yat paśyati tat eva āśu phalībhūtam idam manaḥ
saha harṣaviṣādābhyām bhuṅkte tasmāt tat eva tat
33. idam manaḥ yat paśyati tat eva āśu phalībhūtam
tasmāt tat eva harṣaviṣādābhyām saha bhuṅkte
33. Whatever this mind (manas) perceives, that very thing quickly comes to fruition (phalībhūtam). Therefore, this mind experiences that very thing with both joy and sorrow (harṣaviṣāda).
प्रतिभानुपदं चेतश्चन्द्रेऽप्यग्निशिखाशतम् ।
दृष्ट्वा दाहमवाप्नोति दग्धं च परितप्यते ॥ ३४ ॥
pratibhānupadaṃ cetaścandre'pyagniśikhāśatam ,
dṛṣṭvā dāhamavāpnoti dagdhaṃ ca paritapyate 34
34. pratibhānupadaṃ cetaḥ candre api agniśikhāśatam
dṛṣṭvā dāham avāpnoti dagdham ca paritapyate
34. pratibhānupadaṃ cetaḥ candre api agniśikhāśatam
dṛṣṭvā dāham avāpnoti ca dagdham paritapyate
34. Immediately upon any perception, the mind (cetas), even when it sees hundreds of flames in the moon, experiences burning and, having thus been scorched (by its own projection), suffers intensely.
प्रतिभानुपदं चेतः क्षारेऽपि हि रसायनम् ।
दृष्ट्वा पीत्वा परां तृप्तिं याति वल्गति नृत्यति ॥ ३५ ॥
pratibhānupadaṃ cetaḥ kṣāre'pi hi rasāyanam ,
dṛṣṭvā pītvā parāṃ tṛptiṃ yāti valgati nṛtyati 35
35. pratibhānupadaṃ cetaḥ kṣāre api hi rasāyanam
dṛṣṭvā pītvā parāṃ tṛptiṃ yāti valgati nṛtyati
35. pratibhānupadaṃ cetaḥ hi kṣāre api rasāyanam
dṛṣṭvā pītvā parāṃ tṛptiṃ yāti valgati nṛtyati
35. Immediately upon any perception, the mind (cetas), indeed, even when it encounters (sees) caustic alkali, perceives it as an elixir; having seen and drunk it, it attains supreme satisfaction, rejoices, and dances.
प्रतिभानुपदं चेतो व्योमन्यपि महावनम् ।
दृष्ट्वा लुनाति लूत्वा च पुनरारोपयत्यलम् ॥ ३६ ॥
pratibhānupadaṃ ceto vyomanyapi mahāvanam ,
dṛṣṭvā lunāti lūtvā ca punarāropayatyalam 36
36. pratibhānupadaṃ cetaḥ vyomani api mahāvanam
dṛṣṭvā lunāti lūtvā ca punar āropayati alam
36. pratibhānupadaṃ cetaḥ vyomani api mahāvanam
dṛṣṭvā lunāti ca lūtvā punar alam āropayati
36. Immediately upon any perception, the mind (cetas), even seeing a great forest in the sky, cuts it down; and having cut it, it abundantly replants it.
इत्थं यदेव परिकल्पयतीन्द्रजालं क्षिप्रं तदेव परिपश्यति तात चेतः ।
नासज्जगन्न च सदित्यवगम्य नूनं लूनां दृशं विविधभेदवतीं जहीहि ॥ ३७ ॥
itthaṃ yadeva parikalpayatīndrajālaṃ kṣipraṃ tadeva paripaśyati tāta cetaḥ ,
nāsajjaganna ca sadityavagamya nūnaṃ lūnāṃ dṛśaṃ vividhabhedavatīṃ jahīhi 37
37. ittham yat eva parikalpayati indrajālam
kṣipram tat eva paripaśyati tāta cetaḥ
na asat jagat na ca sat iti avagamya
nūnaṃ lūnāṃ dṛśaṃ vividhabhedavatīṃ jahīhi
37. tāta ittham cetaḥ yat eva indrajālam
parikalpayati kṣipram tat eva paripaśyati
jagat na asat ca na sat iti avagamya
nūnaṃ vividhabhedavatīṃ lūnāṃ dṛśaṃ jahīhi
37. Thus, O dear one (tāta), whatever illusion the mind (cetas) itself conjures up, that very thing it quickly perceives. Having truly understood that this world is neither existent nor non-existent, surely abandon that delusive vision (dṛś) which is filled with diverse distinctions.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 (current chapter) 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