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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-96

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श्रीवसिष्ठ उवाच ।
मनो हि भावनामात्रं भावना स्पन्दधर्मिणी ।
क्रिया तद्भावितारूपं फलं सर्वोऽनुधावति ॥ १ ॥
śrīvasiṣṭha uvāca ,
mano hi bhāvanāmātraṃ bhāvanā spandadharmiṇī ,
kriyā tadbhāvitārūpaṃ phalaṃ sarvo'nudhāvati 1
1. śrīvasiṣṭhaḥ uvāca manaḥ hi bhāvanāmātram bhāvanā
spandadharmiṇī kriyā tat bhāvitārūpam phalam sarvaḥ anudhāvati
1. śrīvasiṣṭhaḥ uvāca manaḥ hi bhāvanāmātram bhāvanā
spandadharmiṇī sarvaḥ tat-bhāvitārūpam kriyā phalam anudhāvati
1. Shri Vasistha said: The mind (manas) is indeed merely conception. Conception (bhāvanā) inherently possesses the nature of vibration (spanda). Everyone pursues results, which take the form conceived by that (bhāvanā) and manifest as action (kriyā).
श्रीराम उवाच ।
विस्तरेण मम ब्रह्मन् जडस्याप्यजडाकृतेः ।
रूपमारूढसंकल्पं मनसो वक्तुमर्हसि ॥ २ ॥
śrīrāma uvāca ,
vistareṇa mama brahman jaḍasyāpyajaḍākṛteḥ ,
rūpamārūḍhasaṃkalpaṃ manaso vaktumarhasi 2
2. śrīrāmaḥ uvāca vistareṇa mama brahman jaḍasya api
ajaḍākṛteḥ rūpam ārūḍhasaṅkalpam manasaḥ vaktum arhasi
2. śrīrāmaḥ uvāca brahman mama vistareṇa manasaḥ jaḍasya
api ajaḍākṛteḥ ārūḍhasaṅkalpam rūpam vaktum arhasi
2. Shri Rama said: O Brahman, please explain to me in detail the nature of the mind (manas), which, though inherently inert, appears to have a non-inert form and is endowed with powerful resolve (saṅkalpa).
श्रीवसिष्ठ उवाच ।
अनन्तस्यात्मतत्त्वस्य सर्वशक्तेर्महात्मनः ।
संकल्पशक्ति रचितं यद्रूपं तन्मनो विदुः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
anantasyātmatattvasya sarvaśaktermahātmanaḥ ,
saṃkalpaśakti racitaṃ yadrūpaṃ tanmano viduḥ 3
3. śrīvasiṣṭhaḥ uvāca anantasya ātmatattvasya sarvaśakteḥ
mahātmanaḥ saṅkalpaśakti racitam yat rūpam tat manaḥ viduḥ
3. śrīvasiṣṭhaḥ uvāca anantasya ātmatattvasya sarvaśakteḥ
mahātmanaḥ saṅkalpaśakti yat rūpam racitam tat manaḥ viduḥ
3. Shri Vasistha said: They know that the form created by the power of resolve (saṅkalpa śakti) of the infinite, all-powerful, supreme Self (ātman) is the mind (manas).
भावः सदसतोर्मध्ये नृणां चलति यश्चलः ।
कलनोन्मुखतां यातस्तद्रूपं मनसो विदुः ॥ ४ ॥
bhāvaḥ sadasatormadhye nṛṇāṃ calati yaścalaḥ ,
kalanonmukhatāṃ yātastadrūpaṃ manaso viduḥ 4
4. bhāvaḥ sad-asatoḥ madhye nṛṇām calati yaḥ calaḥ
kalanaunmukhatām yātaḥ tat rūpam manasaḥ viduḥ
4. nṛṇām madhye sad-asatoḥ yaḥ calaḥ bhāvaḥ calati
kalanaunmukhatām yātaḥ tat manasaḥ rūpam viduḥ
4. That mental state (bhāvaḥ) which fluctuates among humans (nṛṇām) between the existent and the non-existent, and which is fickle, having attained a tendency towards conceptualization – that, they understand to be the nature of the mind (manas).
नाहं वेदावभासात्मा कुर्वाणोऽस्मीति निश्चयः ।
तस्मादेकान्तकलनस्तद्रूपं मनसो विदुः ॥ ५ ॥
nāhaṃ vedāvabhāsātmā kurvāṇo'smīti niścayaḥ ,
tasmādekāntakalanastadrūpaṃ manaso viduḥ 5
5. na aham vedāvabhāsātmā kurvāṇaḥ asmi iti niścayaḥ
tasmāt ekāntakalanaḥ tat rūpam manasaḥ viduḥ
5. na aham vedāvabhāsātmā asmi kurvāṇaḥ iti niścayaḥ
tasmāt ekāntakalanaḥ tat manasaḥ rūpam viduḥ
5. The conviction (niścayaḥ) that 'I am not the self (ātman) revealed by the Vedas, nor am I the doer of actions (karma)' – because this conviction is exclusively a product of conceptualization (kalana), they know that to be the nature of the mind (manas).
कल्पनात्मिकया कर्मशक्त्या विरहितं मनः ।
न संभवति लोकेऽस्मिन्गुणहीनो गुणी यथा ॥ ६ ॥
kalpanātmikayā karmaśaktyā virahitaṃ manaḥ ,
na saṃbhavati loke'sminguṇahīno guṇī yathā 6
6. kalpanātmikayā karmaśaktyā virahitam manaḥ na
saṃbhavati loke asmin guṇahīnaḥ guṇī yathā
6. manaḥ kalpanātmikayā karmaśaktyā virahitam
asmin loke na saṃbhavati yathā guṇahīnaḥ guṇī
6. The mind (manas), when devoid of the power of action (karma-śakti) which is by nature imaginative, cannot exist in this world (loka), just as a qualified entity (guṇī) cannot exist without qualities (guṇa).
यथा वह्न्यौष्ण्ययोः सत्ता न संभवति भिन्नयोः ।
तथैव कर्ममनसोस्तथात्ममनसोरपि ॥ ७ ॥
yathā vahnyauṣṇyayoḥ sattā na saṃbhavati bhinnayoḥ ,
tathaiva karmamanasostathātmamanasorapi 7
7. yathā vahnyauṣṇyayoḥ sattā na saṃbhavati bhinnayoḥ
tathā eva karmamanasoḥ tathā ātma-manasoḥ api
7. yathā bhinnayoḥ vahnyauṣṇyayoḥ sattā na saṃbhavati
tathā eva karmamanasoḥ api tathā ātma-manasoḥ api
7. Just as the existence (sattā) of fire (vahni) and its heat (auṣṇya) is not possible when they are separate, similarly, it is impossible for action (karma) and mind (manas) to be separate, and likewise for the self (ātman) and mind (manas) also.
स्वेनैव चित्तरूपेण कर्मणा फलधर्मिणा ।
संकल्पैकशरीरेण नानाविस्तरशालिना ॥ ८ ॥
svenaiva cittarūpeṇa karmaṇā phaladharmiṇā ,
saṃkalpaikaśarīreṇa nānāvistaraśālinā 8
8. svena eva cittarūpeṇa karmaṇā phaladharmiṇā
saṅkalpaikaśarīreṇa nānāvistarśālinā
8. karmaṇā svena eva cittarūpeṇa phaladharmiṇā
saṅkalpaikaśarīreṇa nānāvistarśālinā
8. By one's own action (karma), which is intrinsically mind-like, whose intrinsic nature (dharma) is to bear fruit, whose sole body is resolve or intention (saṅkalpa), and which manifests in various expanded forms.
इदं ततमनेकात्म मायामयमकारणम् ।
विश्वं विगतविन्यासं वासनाकल्पनाकुलम् ॥ ९ ॥
idaṃ tatamanekātma māyāmayamakāraṇam ,
viśvaṃ vigatavinyāsaṃ vāsanākalpanākulam 9
9. idam tatam anekātma māyāmayam akāraṇam
viśvam vigatavinyāsam vāsanākalpanākulam
9. idam viśvam tatam anekātma māyāmayam
akāraṇam vigatavinyāsam vāsanākalpanākulam
9. This pervading universe, with its manifold forms, is composed of illusion (māyāmaya), without an inherent cause, devoid of proper arrangement, and bewildered by latent impressions (vāsanā) and mental imaginings.
या येन वासना यत्र सतेवारोपिता यथा ।
सा तेन फलसूस्तत्र तदेव प्राप्यते तथा ॥ १० ॥
yā yena vāsanā yatra satevāropitā yathā ,
sā tena phalasūstatra tadeva prāpyate tathā 10
10. yā yena vāsanā yatra satā iva āropitā yathā
sā tena phalasūḥ tatra tat eva prāpyate tathā
10. yathā yā vāsanā yena yatra satā iva āropitā,
tathā sā tena tatra phalasūḥ,
tat eva prāpyate
10. Whatever latent impression (vāsanā) is projected by someone, somewhere, as if it were real, that very impression then becomes fruitful for that person in that place, and precisely that outcome is attained.
कर्म बीजं मनःस्पन्दः कथ्यतेऽथानुभूयते ।
क्रियास्तु विविधास्तस्य शाखाश्चित्रफलास्तरोः ॥ ११ ॥
karma bījaṃ manaḥspandaḥ kathyate'thānubhūyate ,
kriyāstu vividhāstasya śākhāścitraphalāstaroḥ 11
11. karma bījam manas spandaḥ kathyate atha anubhūyate
kriyāḥ tu vividhāḥ tasya śākhāḥ citraphalāḥ taroḥ
11. karma bījam manas spandaḥ kathyate atha anubhūyate.
tasya vividhāḥ kriyāḥ tu citraphalāḥ taroḥ śākhāḥ.
11. The seed of action (karma) is said to be the stirring of the mind, and it is subsequently experienced. Its diverse actions are like the branches of a tree, bearing fruits of various kinds.
मनो यदनुसंधत्ते तत्कर्मेन्द्रियवृत्तयः ।
सर्वाः संपादयन्त्येतास्तस्मात्कर्म मनः स्मृतम् ॥ १२ ॥
mano yadanusaṃdhatte tatkarmendriyavṛttayaḥ ,
sarvāḥ saṃpādayantyetāstasmātkarma manaḥ smṛtam 12
12. manaḥ yat anusandhatte tat karmendriyavṛttayaḥ
sarvāḥ sampādayanti etāḥ tasmāt karma manaḥ smṛtam
12. yat manaḥ anusandhatte,
sarvāḥ etāḥ karmendriyavṛttayaḥ tat sampādayanti.
tasmāt manaḥ karma smṛtam.
12. Whatever the mind (manas) conceives, all these functions of the organs of action (karmendriyas) bring that into being. Therefore, the mind itself is considered to be action (karma).
मनो बुद्धिरहंकारश्चित्तं कर्माथ कल्पना ।
संसृतिर्वासना विद्या प्रयत्नः स्मृतिरेव च ॥ १३ ॥
mano buddhirahaṃkāraścittaṃ karmātha kalpanā ,
saṃsṛtirvāsanā vidyā prayatnaḥ smṛtireva ca 13
13. manaḥ buddhiḥ ahaṅkāraḥ cittam karma atha kalpanā
saṃsṛtiḥ vāsanā vidyā prayatnaḥ smṛtiḥ eva ca
13. manaḥ buddhiḥ ahaṅkāraḥ cittam karma atha kalpanā
saṃsṛtiḥ vāsanā vidyā prayatnaḥ smṛtiḥ eva ca
13. Mind (manas), intellect (buddhi), ego (ahaṅkāra), consciousness (citta), action (karma), and then imagination (kalpanā); transmigration (saṃsāra), latent impression (vāsanā), knowledge (vidyā), effort (prayatna), and also memory (smṛti) indeed.
इन्द्रियं प्रकृतिर्माया क्रिया चेतीतरा अपि ।
चित्राः शब्दोक्तयो ब्रह्मन्संसारभ्रमहेतवः ॥ १४ ॥
indriyaṃ prakṛtirmāyā kriyā cetītarā api ,
citrāḥ śabdoktayo brahmansaṃsārabhramahetavaḥ 14
14. indriyam prakṛtiḥ māyā kriyā ca iti itarāḥ api
citrāḥ śabdoktayaḥ brahman saṃsārabhramahetavaḥ
14. brahman indriyam prakṛtiḥ māyā kriyā ca iti itarāḥ
api citrāḥ śabdoktayaḥ saṃsārabhramahetavaḥ
14. Sense organ (indriya), primal nature (prakṛti), cosmic illusion (māyā), and action (kriyā) – these, and other such varied designations, O Brahman, are the causes of the delusion of transmigration (saṃsāra).
काकतालीययोगेन त्यक्तस्फारदृगाकृतेः ।
चितेश्चेत्यानुपातिन्याः कृताः पर्यायवृत्तयः ॥ १५ ॥
kākatālīyayogena tyaktasphāradṛgākṛteḥ ,
citeścetyānupātinyāḥ kṛtāḥ paryāyavṛttayaḥ 15
15. kākatālīyayogena tyaktasphāradṛgākṛteḥ citeḥ
ca ityā-anupātinyāḥ kṛtāḥ paryāyavṛttayaḥ
15. kākatālīyayogena tyaktasphāradṛgākṛteḥ ca
ityā-anupātinyāḥ citeḥ paryāyavṛttayaḥ kṛtāḥ
15. Through an accidental coincidence (kākatālīya-yoga), successive modifications (paryāyavṛttis) are generated for consciousness (citi) that has abandoned its expansive, discerning nature and has become subservient to the objects of thought.
श्रीराम उवाच ।
परायाः संविदो ब्रह्मन्नेताः पर्यायवृत्तयः ।
कल्प्यमानविचित्रार्थाः कथं रूढिमुपागताः ॥ १६ ॥
śrīrāma uvāca ,
parāyāḥ saṃvido brahmannetāḥ paryāyavṛttayaḥ ,
kalpyamānavicitrārthāḥ kathaṃ rūḍhimupāgatāḥ 16
16. śrīrāma uvāca parāyāḥ saṃvidaḥ brahman etāḥ paryāyavṛttayaḥ
kalpyamānavicitrārthāḥ kathaṃ rūḍhim upāgatāḥ
16. brahman parāyāḥ saṃvidaḥ kalpyamānavicitrārthāḥ
etāḥ paryāyavṛttayaḥ kathaṃ rūḍhim upāgatāḥ
16. Śrī Rāma said: O Brahmin, how did these successive transformations of the supreme consciousness, which are imagined with diverse meanings, come to acquire a fixed, conventional form?
श्रीवसिष्ठ उवाच ।
गतेव सकलङ्कत्वं कदाचित्कल्पनात्मकम् ।
उन्मेषरूपिणी नाना तदैव हि मनःस्थिता ॥ १७ ॥
śrīvasiṣṭha uvāca ,
gateva sakalaṅkatvaṃ kadācitkalpanātmakam ,
unmeṣarūpiṇī nānā tadaiva hi manaḥsthitā 17
17. śrīvasiṣṭha uvāca gatā iva sakalaṅkatvam kadācit
kalpanātmakam unmeṣarūpiṇī nānā tadā eva hi manaḥsthitā
17. kadācit kalpanātmakam sakalaṅkatvam gatā iva
nānā unmeṣarūpiṇī tadā eva hi manaḥsthitā
17. Śrī Vasiṣṭha said: Sometimes, that [consciousness], as if it has entered an imaginative state of being blemished or fragmented. At that very time, manifesting in diverse forms, it indeed becomes situated in the mind.
भावनामनुसंधानं यदा निश्चित्य संस्थिता ।
तदैषा प्रोच्यते बुद्धिरियत्ताग्रहणक्षमा ॥ १८ ॥
bhāvanāmanusaṃdhānaṃ yadā niścitya saṃsthitā ,
tadaiṣā procyate buddhiriyattāgrahaṇakṣamā 18
18. bhāvanām anusandhānam yadā niścitya saṃsthitā
tadā eva eṣā procyate buddhiḥ iyattāgrahaṇakṣamā
18. yadā bhāvanām anusandhānam niścitya saṃsthitā
tadā eva eṣā iyattāgrahaṇakṣamā buddhiḥ procyate
18. When [consciousness], having firmly settled down (saṃsthitā) by discerning (niścitya) a conception (bhāvanā) and an investigation (anusandhāna), then this [state] is called intellect (buddhi), which is capable of grasping definite limitations or measures.
यदा मिथ्याभिमानेन सत्तां कल्पयति स्वयम् ।
अहंकाराभिमानेन प्रोच्यते भवबन्धनी ॥ १९ ॥
yadā mithyābhimānena sattāṃ kalpayati svayam ,
ahaṃkārābhimānena procyate bhavabandhanī 19
19. yadā mithyābhimānena sattām kalpayati svayam
ahaṅkārābhimānena procyate bhavabandhanī
19. yadā svayam mithyābhimānena sattām kalpayati
ahaṅkārābhimānena bhavabandhanī procyate
19. When [consciousness] itself creates an existence (sattā) through false identification (mithyābhimāna), then, by the pride of ego (ahaṅkāra), it is called the binder of worldly existence (saṃsāra).
इदं त्यक्त्वेदमायाति बालवत्पेलवा यदा ।
विचारं संपरित्यज्य तदा सा चित्तमुच्यते ॥ २० ॥
idaṃ tyaktvedamāyāti bālavatpelavā yadā ,
vicāraṃ saṃparityajya tadā sā cittamucyate 20
20. idam tyaktvā idam āyāti bālavat pelavā yadā
vicāram saṃparityajya tadā sā cittam ucyate
20. yadā bālavat pelavā idam tyaktvā idam āyāti vicāram saṃparityajya,
tadā sā cittam ucyate.
20. When, like a tender child, it abandons one object and embraces another, completely forsaking deliberation, then that (faculty) is called the mind (citta).
यदा स्पन्दैकधर्मत्वात्कर्तुर्या शून्यशंसिनी ।
आधावति स्पन्दफलं तदा कर्मेत्युदाहृता ॥ २१ ॥
yadā spandaikadharmatvātkarturyā śūnyaśaṃsinī ,
ādhāvati spandaphalaṃ tadā karmetyudāhṛtā 21
21. yadā spandaika-dharmatvāt kartuḥ yā śūnya-śaṃsinī
ādhāvati spanda-phalam tadā karma iti udāhṛtā
21. yadā kartuḥ yā śūnya-śaṃsinī spandaika-dharmatvāt spanda-phalam ādhāvati,
tadā karma iti udāhṛtā.
21. When that (activity) of the agent, which indicates its inherent formlessness and whose sole intrinsic nature (dharma) is vibration (spanda), rushes towards the outcome of that vibration, then it is declared to be action (karma).
काकतालीययोगेन त्यक्त्वैकघननिश्चयम् ।
यदेहितं कल्पयति भावं तेनेह कल्पना ॥ २२ ॥
kākatālīyayogena tyaktvaikaghananiścayam ,
yadehitaṃ kalpayati bhāvaṃ teneha kalpanā 22
22. kākatālīya-yogena tyaktvā eka-ghana-niścayam
yadā īhitam kalpayati bhāvam tena iha kalpanā
22. yadā kākatālīya-yogena eka-ghana-niścayam tyaktvā īhitam bhāvam kalpayati,
tena iha kalpanā.
22. When, having abandoned a singular, firm resolve by a random coincidence (kākatālīya-yoga), it then conceives of a desired notion, that (mental activity) is here called imagination (kalpanā).
पूर्वदृष्टमदृष्टं वा प्राग्दृष्टमिति निश्चयैः ।
यदैवेहां विधत्तेऽन्तस्तदा स्मृतिरुदाहृता ॥ २३ ॥
pūrvadṛṣṭamadṛṣṭaṃ vā prāgdṛṣṭamiti niścayaiḥ ,
yadaivehāṃ vidhatte'ntastadā smṛtirudāhṛtā 23
23. pūrva-dṛṣṭam adṛṣṭam vā prāg-dṛṣṭam iti niścayaiḥ
yadā eva īhām vidhatte antaḥ tadā smṛtiḥ udāhṛtā
23. yadā antaḥ pūrva-dṛṣṭam adṛṣṭam vā prāg-dṛṣṭam iti niścayaiḥ eva īhām vidhatte,
tadā smṛtiḥ udāhṛtā.
23. When the inner faculty, through firm convictions such as 'this was seen before,' undertakes an effort concerning something that was either directly perceived in the past or is currently imperceptible, then it is declared to be memory (smṛti).
यदा पदार्थशक्तीनां संभुक्तानामिवाम्बरे ।
वसत्यस्तमितान्येहा वासनेति तदोच्यते ॥ २४ ॥
yadā padārthaśaktīnāṃ saṃbhuktānāmivāmbare ,
vasatyastamitānyehā vāsaneti tadocyate 24
24. yadā padārthaśaktīnām saṃbhuktānām iva ambare
vasati astamitānyeha vāsanā iti tadā ucyate
24. yadā padārthaśaktīnām saṃbhuktānām iva ambare
astamitānyeha vasati tadā vāsanā iti ucyate
24. When the potencies of objects, as if already experienced, reside within consciousness (ambara) and all other desires (īhā) have subsided, then that is called a latent impression (vāsanā).
अस्त्यात्मतत्त्वं विमलं द्वितीया दृष्टिरङ्किता ।
जाता ह्यविद्यमानैव तदा विद्येति कथ्यते ॥ २५ ॥
astyātmatattvaṃ vimalaṃ dvitīyā dṛṣṭiraṅkitā ,
jātā hyavidyamānaiva tadā vidyeti kathyate 25
25. asti ātmatattvam vimalam dvitīyā dṛṣṭiḥ aṅkitā
jātā hi avidyamānā eva tadā vidyā iti kathyate
25. vimalam ātmatattvam asti dvitīyā aṅkitā dṛṣṭiḥ
avidyamānā eva hi jātā tadā sā vidyā iti kathyate
25. The pure principle of the Self (ātmatattva) exists. A secondary perception (dṛṣṭi), which is imprinted and arises though it is in truth non-existent, is then referred to as knowledge (vidyā).
स्फुरत्यात्मविनाशाय विस्मारयति तत्पदम् ।
मिथ्याविकल्पजालेन तन्मलं परिकल्प्यते ॥ २६ ॥
sphuratyātmavināśāya vismārayati tatpadam ,
mithyāvikalpajālena tanmalaṃ parikalpyate 26
26. sphurati ātmavināśāya vismārayati tat padam
mithyāvikalpajālena tat malam parikalpyate
26. ātmatattva-vināśāya sphurati,
tat padam ca vismārayati mithyāvikalpajālena tat malam parikalpyate
26. It flashes forth, leading to the destruction of the Self (ātman), and causes one to forget that supreme state. By the network of false notions (mithyāvikalpa), that impurity (mala) is conceived.
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।
इन्द्रमानन्दयत्येषा तेनेन्द्रियमिति स्मृतम् ॥ २७ ॥
śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā vimṛśya ca ,
indramānandayatyeṣā tenendriyamiti smṛtam 27
27. śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā vimṛśya
ca indram ānandayati eṣā tena indriyam iti smṛtam
27. eṣā śrutvā,
spṛṣṭvā ca,
dṛṣṭvā ca,
bhuktvā,
ghrātvā,
vimṛśya ca,
indram ānandayati tena (idam) indriyam iti smṛtam
27. Having heard, touched, seen, tasted, smelled, and reflected, this [faculty] delights the individual (indram). Therefore, it is traditionally called a sense organ (indriya).
सर्वस्य दृश्यजालस्य परमात्मन्यलक्षिते ।
प्रकृतत्वेन भावानां लोके प्रकृतिरुच्यते ॥ २८ ॥
sarvasya dṛśyajālasya paramātmanyalakṣite ,
prakṛtatvena bhāvānāṃ loke prakṛtirucyate 28
28. sarvasya dṛśyajālasya paramātmani alakṣite
prakṛtatvena bhāvānām loke prakṛtiḥ ucyate
28. loke alakṣite paramātmani sarvasya dṛśyajālasya
bhāvānām prakṛtatvena prakṛtiḥ ucyate
28. In the world, the intrinsic nature (prakṛti) is said to be that through which all existing entities, constituting the network of visible phenomena, become manifest in the Supreme Self (paramātman), which itself remains unperceived.
सदसत्तां नयत्याशु सत्तां वा सत्त्वमञ्जसा ।
सत्तासत्ताविकल्पोऽयं तेन मायेति कथ्यते ॥ २९ ॥
sadasattāṃ nayatyāśu sattāṃ vā sattvamañjasā ,
sattāsattāvikalpo'yaṃ tena māyeti kathyate 29
29. sat asattām nayati āśu sattām vā sattvam añjasā
sattā asattā vikalpaḥ ayam tena māyā iti kathyate
29. sattvam añjasā āśu sat asattām nayati,
vā (asattām) sattām (nayati).
tena ayam sattā asattā vikalpaḥ māyā iti kathyate
29. The principle of being (sattva) swiftly and directly (añjasā) leads an existent thing (sat) to non-existence (asattā), or a non-existent thing to existence (sattā). This alternating perception of existence and non-existence is therefore called illusion (māyā).
दर्शनश्रवणस्पर्शरसनघ्राणकर्मभिः ।
क्रियेति कथ्यते लोके कार्यकारणतां गता ॥ ३० ॥
darśanaśravaṇasparśarasanaghrāṇakarmabhiḥ ,
kriyeti kathyate loke kāryakāraṇatāṃ gatā 30
30. darśana śravaṇa sparśa rasana ghrāṇa karmabhiḥ
kriyā iti kathyate loke kārya kāraṇatām gatā
30. loke darśana śravaṇa sparśa rasana ghrāṇa
karmabhiḥ kāryakāraṇatām gatā kriyā iti kathyate
30. In the world, the activity (kriyā) which, through the functions of seeing, hearing, touching, tasting, and smelling, has entered into the relationship of cause and effect, is called "kriyā".
चितेश्चेत्यानुपातिन्या गतायाः सकलङ्कताम् ।
प्रस्फुरद्रूपधर्मिण्या एताः पर्यायवृत्तयः ॥ ३१ ॥
citeścetyānupātinyā gatāyāḥ sakalaṅkatām ,
prasphuradrūpadharmiṇyā etāḥ paryāyavṛttayaḥ 31
31. citeḥ cetyānupātinyāḥ gatāyāḥ sakalaṅkatām
prasphuradrūpadharmiṇyāḥ etāḥ paryāya vṛttayaḥ
31. cetyānupātinyāḥ sakalaṅkatām gatāyāḥ
prasphuradrūpadharmiṇyāḥ citeḥ etāḥ paryāyavṛttayaḥ
31. These are the successive transformations of consciousness (cit) which, by following the objects of thought, has attained impurity, and whose intrinsic nature is that of a manifesting form (rūpa).
चित्ततामुपयाताया गतायाः प्रकृतं पदम् ।
स्वैरेव संकल्पशतैर्भृशं रूढिमुपागताः ॥ ३२ ॥
cittatāmupayātāyā gatāyāḥ prakṛtaṃ padam ,
svaireva saṃkalpaśatairbhṛśaṃ rūḍhimupāgatāḥ 32
32. cittatām upayātāyāḥ gatāyāḥ prakṛtam padam
svaiḥ eva saṅkalpaśataiḥ bhṛśam rūḍhim upāgatāḥ
32. prakṛtam padam gatāyāḥ cittatām upayātāyāḥ
svaiḥ eva saṅkalpaśataiḥ bhṛśam rūḍhim upāgatāḥ
32. Entities, having transitioned into the state of mind and departed from their original nature, become exceedingly entrenched through hundreds of their own volitions.
चेतनीयकलङ्काङ्काज्जाड्यजालानुपातिनी ।
संख्याविभागकलना स्ववैकल्याकुलेव चित् ॥ ३३ ॥
cetanīyakalaṅkāṅkājjāḍyajālānupātinī ,
saṃkhyāvibhāgakalanā svavaikalyākuleva cit 33
33. cetanīyakalaṅkāṅkāt jāḍyajālānuvātinī
saṅkhyāvibhāgakalanā svavaikalyākulā iva cit
33. cit cetanīyakalaṅkāṅkāt jāḍyajālānuvātinī
saṅkhyāvibhāgakalanā svavaikalyākulā iva
33. Consciousness (cit), which is the calculation of numerical divisions, following the net of inertness, arising from the stain-marked realm of what is to be perceived, seems as if distressed by its own imperfection.
जीव इत्युच्यते लोके मन इत्यपि कथ्यते ।
चित्तमित्युच्यते सैव बुद्धिरित्युच्यते तथा ॥ ३४ ॥
jīva ityucyate loke mana ityapi kathyate ,
cittamityucyate saiva buddhirityucyate tathā 34
34. jīvaḥ iti ucyate loke manaḥ iti api kathyate
cittam iti ucyate sā eva buddhiḥ iti ucyate tathā
34. sā eva loke jīvaḥ iti ucyate api manaḥ iti kathyate
ca cittam iti ucyate tathā buddhiḥ iti ucyate
34. That very [consciousness] is called jīva (individual soul) in the world; it is also spoken of as manas (mind). It is called citta (mind-stuff), and likewise it is called buddhi (intellect).
नानासंकल्पकलिलं पर्यायनिचयं बुधाः ।
वदन्त्यस्याः कलङ्किन्याश्च्युतायाः परमात्मनः ॥ ३५ ॥
nānāsaṃkalpakalilaṃ paryāyanicayaṃ budhāḥ ,
vadantyasyāḥ kalaṅkinyāścyutāyāḥ paramātmanaḥ 35
35. nānāsaṅkalpakalilam paryāyanicayam budhāḥ
vadanti asyāḥ kalaṅkinyāḥ cyutāyāḥ paramātmanaḥ
35. budhāḥ asyāḥ paramātmanaḥ cyutāyāḥ kalaṅkinyāḥ
nānāsaṅkalpakalilam paryāyanicayam vadanti
35. The wise ones (budhāḥ) declare that this stained [mind/consciousness], which has fallen from the Supreme Self (paramātman), is turbid with various intentions (saṅkalpas) and is a collection of [transient] states.
श्रीराम उवाच ।
मनः किं स्याज्जडं ब्रह्मंस्तथा वापि च चेतनम् ।
इत्येको मम तत्त्वज्ञ निश्चयोऽन्तर्न जायते ॥ ३६ ॥
śrīrāma uvāca ,
manaḥ kiṃ syājjaḍaṃ brahmaṃstathā vāpi ca cetanam ,
ityeko mama tattvajña niścayo'ntarna jāyate 36
36. śrīrāma uvāca manaḥ kim syāt jaḍam brahman tathā vā api ca
cetanam iti ekaḥ mama tattvajña niścayaḥ antar na jāyate
36. brahman tattvajña śrīrāma uvāca manaḥ kim jaḍam syāt tathā
vā api ca cetanam iti ekaḥ niścayaḥ mama antar na jāyate
36. Shri Rama said: "O Brahman, knower of reality (tattvajña), is the mind inert (jaḍa) or conscious? A single definitive understanding (niścaya) on this does not arise within me."
श्रीवसिष्ठ उवाच ।
मनो हि न जडं राम नापि चेतनतां गतम् ।
म्लानाऽजडा तदा दृष्टिर्मन इत्येव कथ्यते ॥ ३७ ॥
śrīvasiṣṭha uvāca ,
mano hi na jaḍaṃ rāma nāpi cetanatāṃ gatam ,
mlānā'jaḍā tadā dṛṣṭirmana ityeva kathyate 37
37. śrīvasiṣṭha uvāca manaḥ hi na jaḍam rāma na api cetanatām
gatam mlānā a-jaḍā tadā dṛṣṭiḥ manaḥ iti eva kathyate
37. rāma śrīvasiṣṭha uvāca manaḥ hi na jaḍam na api cetanatām
gatam tadā mlānā-ajaḍā dṛṣṭiḥ eva manaḥ iti kathyate
37. Shri Vasistha said: "O Rama, the mind is certainly not inert (jaḍa), nor has it attained consciousness. Rather, it is that vibrant, non-inert perception (dṛṣṭi) that is then called the mind."
मध्ये सदसतो रूपं प्रतिभूतं यदाविलम् ।
जगतः कारणं नाम तदेतच्चित्तमुच्यते ॥ ३८ ॥
madhye sadasato rūpaṃ pratibhūtaṃ yadāvilam ,
jagataḥ kāraṇaṃ nāma tadetaccittamucyate 38
38. madhye sat-asato rūpam pratibhūtam yadā ā-vilam
jagataḥ kāraṇam nāma tat etat cittam ucyate
38. yadā sat-asato madhye ā-vilam pratibhūtam rūpam
tat etat jagataḥ kāraṇam nāma cittam ucyate
38. When its form, which is manifested and obscured (āvila), exists between being and non-being, that very thing is called the mind (citta), which is the cause of the world (jagat).
शाश्वतेनैकरूपेण निश्चयेन विना स्थितिः ।
येन सा चित्तमित्युक्ता तस्माज्जातमिदं जगत् ॥ ३९ ॥
śāśvatenaikarūpeṇa niścayena vinā sthitiḥ ,
yena sā cittamityuktā tasmājjātamidaṃ jagat 39
39. śāśvatena eka-rūpeṇa niścayena vinā sthitiḥ
yena sā cittam iti uktā tasmāt jātam idam jagat
39. yā sthitiḥ śāśvatena eka-rūpeṇa niścayena vinā
sā yena cittam iti uktā tasmāt idam jagat jātam
39. That state (sthiti) which exists without an eternal, unchanging, and definite nature is called the mind (citta); from that very mind, this world (jagat) is born.
जडाजडदृशोर्मध्ये दोलारूपं स्वकल्पनम् ।
यच्चितो म्लानरूपिण्यास्तदेतन्मन उच्यते ॥ ४० ॥
jaḍājaḍadṛśormadhye dolārūpaṃ svakalpanam ,
yaccito mlānarūpiṇyāstadetanmana ucyate 40
40. jaḍājaḍadṛśoḥ madhye dolārūpam svakalpanam
yat citaḥ mlānarūpiṇyāḥ tat etat manaḥ ucyate
40. etat manaḥ ucyate yat jaḍājaḍadṛśoḥ madhye
dolārūpam svakalpanam citaḥ mlānarūpiṇyāḥ tat
40. That which is a self-conception, oscillating between the inert and the conscious (cit) perspectives, and which is a dimmed form of consciousness (cit) itself – this is called the mind (manas).
चिन्निःस्पन्दो हि मलिनः कलङ्कविकलान्तरम् ।
मन इत्युच्यते राम न जडं न च चिन्मयम् ॥ ४१ ॥
cinniḥspando hi malinaḥ kalaṅkavikalāntaram ,
mana ityucyate rāma na jaḍaṃ na ca cinmayam 41
41. cit niḥspandaḥ hi malinaḥ kalaṅkavikalāntaram
manaḥ iti ucyate rāma na jaḍam na ca cinmayam
41. rāma hi etat manaḥ iti ucyate yat cit niḥspandaḥ
malinaḥ kalaṅkavikalāntaram na jaḍam na ca cinmayam
41. Indeed, that motionless and (seemingly) impure consciousness (cit), whose inner core is devoid of blemish, O Rāma, this is called the mind (manas); it is neither inert nor entirely conscious (cinmaya).
तस्येमानि विचित्राणि नामानि कलितान्यलम् ।
अहंकारमनोबुद्धिजीवाद्यानीतराण्यपि ॥ ४२ ॥
tasyemāni vicitrāṇi nāmāni kalitānyalam ,
ahaṃkāramanobuddhijīvādyānītarāṇyapi 42
42. tasya imāni vicitrāṇi nāmāni kalitāni alam
ahaṅkāramanobuddhijīvādyāni itarāṇi api
42. alam tasya imāni vicitrāṇi nāmāni kalitāni
ahaṅkāramanobuddhijīvādyāni itarāṇi api
42. Indeed, for it (the mind), these various names are assigned: ego (ahaṅkāra), mind (manas), intellect (buddhi), individual soul (jīva), and others besides.
यथा गच्छति शैलूषो रूपाण्यलं तथैव हि ।
मनो नामान्यनेकानि धत्ते कर्मान्तरं व्रजत् ॥ ४३ ॥
yathā gacchati śailūṣo rūpāṇyalaṃ tathaiva hi ,
mano nāmānyanekāni dhatte karmāntaraṃ vrajat 43
43. yathā gacchati śailūṣaḥ rūpāṇi alam tathā eva hi
manaḥ nāmāni anekāni dhatte karmāntaram vrajat
43. yathā śailūṣaḥ alam rūpāṇi gacchati tathā eva hi
manaḥ karmāntaram vrajat anekāni nāmāni dhatte
43. Just as an actor (śailūṣa) takes on numerous roles, so too, the mind (manas) assumes many names as it transitions to different actions (karma).
चित्राधिकारवशतो विचित्रा विकृताभिधाः ।
यथा याति नरः कर्मवशाद्याति तथा मनः ॥ ४४ ॥
citrādhikāravaśato vicitrā vikṛtābhidhāḥ ,
yathā yāti naraḥ karmavaśādyāti tathā manaḥ 44
44. citrādhikāravaśataḥ vicitrā vikṛtābhidhāḥ
yathā yāti naraḥ karmavaśāt yāti tathā manaḥ
44. yathā naraḥ karmavaśāt yāti tathā manaḥ
citrādhikāravaśataḥ vicitrāḥ vikṛtābhidhāḥ
44. Just as a person's path is determined by the influence of their actions (karma), similarly, the mind (manas), under the sway of diverse domains of experience, assumes various and often distorted names or identities.
या एताः कथिताः संज्ञा मया राघव चेतसः ।
एता एवान्यथा प्रोक्ता वादिभिः कल्पनाशतैः ॥ ४५ ॥
yā etāḥ kathitāḥ saṃjñā mayā rāghava cetasaḥ ,
etā evānyathā proktā vādibhiḥ kalpanāśataiḥ 45
45. yāḥ etāḥ kathitāḥ saṃjñāḥ mayā rāghava cetasaḥ
etāḥ eva anyathā proktāḥ vādibhiḥ kalpanāśataiḥ
45. rāghava mayā yāḥ etāḥ cetasaḥ saṃjñāḥ kathitāḥ
etāḥ eva vādibhiḥ kalpanāśataiḥ anyathā proktāḥ
45. O Rāghava, these definitions of the mind (cetas) that I have presented are, in fact, described differently by various thinkers (vādin) through hundreds of their own conceptualizations.
स्वभावाभिमतां बुद्धिमारोप्य मनसा कृताः ।
मनोबुद्धीन्द्रियादीनां विचित्रा नामरीतयः ॥ ४६ ॥
svabhāvābhimatāṃ buddhimāropya manasā kṛtāḥ ,
manobuddhīndriyādīnāṃ vicitrā nāmarītayaḥ 46
46. svabhāvābhimatām buddhim āropya manasā kṛtāḥ
manobuddhīndriyādīnām vicitrā nāmarītayaḥ
46. manasā svabhāvābhimatām buddhim āropya
manobuddhīndriyādīnām vicitrāḥ nāmarītayaḥ kṛtāḥ
46. The mind (manas) creates diverse modes of designation for the mind, intellect (buddhi), senses, and so forth, by superimposing an intellect (buddhi) that is considered to be their intrinsic nature (svabhāva).
मनो हि जडमन्यस्य भिन्नमन्यस्य जीवतः ।
तथाहंकृतिरन्यस्य बुद्धिरन्यस्य वादिनः ॥ ४७ ॥
mano hi jaḍamanyasya bhinnamanyasya jīvataḥ ,
tathāhaṃkṛtiranyasya buddhiranyasya vādinaḥ 47
47. manaḥ hi jaḍam anyasya bhinnam anyasya jīvataḥ
tathā ahaṅkṛtiḥ anyasya buddhiḥ anyasya vādinaḥ
47. hi anyasya manaḥ jaḍam anyasya bhinnam anyasya jīvataḥ
tathā anyasya ahaṅkṛtiḥ anyasya vādinaḥ buddhiḥ
47. Indeed, for one (philosopher), the mind (manas) is inert; for another, it is distinct (from the self); for yet another, it is the living principle (jīvat). Similarly, for some, it is the ego (ahaṅkṛti), and for another debater (vādin), it is the intellect (buddhi).
अहंकारमनोबुद्धिदृष्टयः सृष्टिकल्पनाः ।
एकरूपतया प्रोक्ता या मया रघुनन्दन ॥ ४८ ॥
ahaṃkāramanobuddhidṛṣṭayaḥ sṛṣṭikalpanāḥ ,
ekarūpatayā proktā yā mayā raghunandana 48
48. ahaṅkāra-manas-buddhi-dṛṣṭayaḥ sṛṣṭi-kalpanāḥ
ekarūpatayā proktā yā mayā raghunandana
48. raghunandana,
ahaṅkāra-manas-buddhi-dṛṣṭayaḥ sṛṣṭi-kalpanāḥ,
yā mayā ekarūpatayā proktā
48. O scion of Raghu (Raghunandana), the perspectives arising from ego (ahaṅkāra), mind (manas), and intellect (buddhi), as well as the conceptions of creation – that [entire system or understanding] which was declared by me as fundamentally one (ekarupatayā).
नैयायिकैरितरथा तादृशैः परिकल्पिताः ।
अन्यथा कल्पिताः सांख्यैश्चार्वाकैरपि चान्यथा ॥ ४९ ॥
naiyāyikairitarathā tādṛśaiḥ parikalpitāḥ ,
anyathā kalpitāḥ sāṃkhyaiścārvākairapi cānyathā 49
49. naiyāyikaiḥ itarathā tādṛśaiḥ parikalpitāḥ anyathā
kalpitāḥ sāṅkhyaiḥ ca cārvākaiḥ api ca anyathā
49. naiyāyikaiḥ tādṛśaiḥ itarathā parikalpitāḥ; sāṅkhyaiḥ anyathā kalpitāḥ ca,
cārvākaiḥ api ca anyathā
49. However, these (perspectives and conceptions) were conceived differently by the Naiyāyikas and similar thinkers. They were theorized otherwise by the Sāṅkhyas, and also differently by the Cārvākas.
जैमिनीयैश्चार्हतैश्च बौद्धैर्वैशेषिकैस्तथा ।
अन्यैरपि विचित्रैस्तैः पाञ्चरात्रादिभिस्तथा ॥ ५० ॥
jaiminīyaiścārhataiśca bauddhairvaiśeṣikaistathā ,
anyairapi vicitraistaiḥ pāñcarātrādibhistathā 50
50. jaiminīyaiḥ ca ārhataiḥ ca bauddhaiḥ vaiśeṣikaiḥ tathā
anyaiḥ api vicitraiḥ taiḥ pāñcarātra-ādibhiḥ tathā
50. jaiminīyaiḥ ca,
ārhataiḥ ca,
bauddhaiḥ,
vaiśeṣikaiḥ tathā,
anyaiḥ api vicitraiḥ taiḥ pāñcarātra-ādibhiḥ tathā
50. And similarly [these were conceived differently] by the Jaiminīyas, the Ārhats (Jains), the Buddhists, and the Vaiśeṣikas. Likewise, by other various schools such as the Pāñcarātras and others.
सर्वैरेव च गन्तव्यं तैः पदं पारमार्थिकम् ।
विचित्रं देशकालोत्थैः पुरमेकमिवाध्वगैः ॥ ५१ ॥
sarvaireva ca gantavyaṃ taiḥ padaṃ pāramārthikam ,
vicitraṃ deśakālotthaiḥ puramekamivādhvagaiḥ 51
51. sarvaiḥ eva ca gantavyam taiḥ padam pāramārthikam
vicitram deśa-kāla-utthaiḥ puram ekam iva adhvagaiḥ
51. ca sarvaiḥ eva taiḥ,
pāramārthikam padam gantavyam; (idam) vicitram deśa-kāla-utthaiḥ adhvagaiḥ ekam puram iva
51. Yet, by all of them, the ultimate (pāramārthika) reality (pada) is indeed to be attained. This is like a single city (pura) being reached variously by travelers (adhvaga) who originate from diverse places and times.
अज्ञानात्परमार्थस्य विपरीतावबोधतः ।
केवलं विवदन्त्येते विकल्पैरारुरुक्षवः ॥ ५२ ॥
ajñānātparamārthasya viparītāvabodhataḥ ,
kevalaṃ vivadantyete vikalpairārurukṣavaḥ 52
52. ajñānāt paramārthasya viparītāvabodhataḥ
kevalam vivadanti ete vikalpaiḥ ārurukṣavaḥ
52. ete ārurukṣavaḥ paramārthasya ajñānāt
viparītāvabodhataḥ kevalam vikalpaiḥ vivadanti
52. These individuals, desiring to ascend (to the truth), merely argue with their various conceptualizations, stemming from their ignorance of the ultimate reality (paramārtha) and their mistaken understanding.
स्वमार्गमभिशंसन्ति वादिनश्चित्रया दृशा ।
विचित्रदेशकालोत्था मार्गं स्वं पथिका इव ॥ ५३ ॥
svamārgamabhiśaṃsanti vādinaścitrayā dṛśā ,
vicitradeśakālotthā mārgaṃ svaṃ pathikā iva 53
53. svamārgam abhisaṃsanti vādinaḥ citrayā dṛśā
vicitradeśakālotthāḥ mārgam svam pathikāḥ iva
53. vādinaḥ citrayā dṛśā svamārgam abhisaṃsanti
iva vicitradeśakālotthāḥ pathikāḥ svam mārgam
53. Proponents declare their own paths with diverse perspectives, just as travelers, arising from different places and times, praise their respective ways.
तैर्मिथ्या राघव प्रोक्ताः कर्ममानसचेतसाम् ।
स्वविकल्पार्पितैरर्थैः स्वाः स्वा वैचित्र्ययुक्तयः ॥ ५४ ॥
tairmithyā rāghava proktāḥ karmamānasacetasām ,
svavikalpārpitairarthaiḥ svāḥ svā vaicitryayuktayaḥ 54
54. taiḥ mithyā rāghava proktāḥ karmamānasacetasām
svavikalpārpitaiḥ arthaiḥ svāḥ svāḥ vaicitryayuktayaḥ
54. rāghava taiḥ svavikalpārpitaiḥ arthaiḥ karmamānasacetasām
svāḥ svāḥ vaicitryayuktayaḥ mithyā proktāḥ
54. O Rāghava, by them, their own varied reasonings (yukti), concerning actions (karma), minds, and thoughts, are falsely declared, based on meanings imposed by their own conceptualizations (vikalpa).
यथैव पुरुषः स्नानदानादानादिकाः क्रियाः ।
कुर्वंस्तत्कर्तृवैचित्र्यमेति तद्वदिदं मनः ॥ ५५ ॥
yathaiva puruṣaḥ snānadānādānādikāḥ kriyāḥ ,
kurvaṃstatkartṛvaicitryameti tadvadidaṃ manaḥ 55
55. yathā eva puruṣaḥ snānadānādānādikāḥ kriyāḥ
kurvan tatkartṛvaicitryam eti tadvat idam manaḥ
55. yathā eva puruṣaḥ snānadānādānādikāḥ kriyāḥ
kurvan tatkartṛvaicitryam eti tadvat idam manaḥ
55. Just as a person (puruṣa), while performing various activities such as bathing, giving, and receiving, experiences the diversity inherent in those actions and agents, so too does this mind (manas).
चित्तमेवेदमखिलं सर्वेणैवानुभूयते ।
अचित्तो हि नरो लोकं पश्यन्नपि न पश्यति ॥ ५७ ॥
cittamevedamakhilaṃ sarveṇaivānubhūyate ,
acitto hi naro lokaṃ paśyannapi na paśyati 57
57. cittam eva idam akhilam sarveṇa eva anubhūyate
acittaḥ hi naraḥ lokam paśyan api na paśyati
57. idam akhilam cittam eva sarveṇa eva anubhūyate.
hi acittaḥ naraḥ lokam paśyan api na paśyati.
57. Indeed, this entire world, being mind (citta) itself, is experienced by everyone. A person without a mind (citta), even while seeing the world, does not truly see it.
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभाशुभम् ।
अन्तर्हर्षं विषादं च समनस्को हि विन्दति ॥ ५८ ॥
śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā śubhāśubham ,
antarharṣaṃ viṣādaṃ ca samanasko hi vindati 58
58. śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā śubhāśubham
antaḥ harṣam viṣādam ca samanaskaḥ hi vindati
58. (naraḥ) śrutvā ca spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā
śubhāśubham (ca) antaḥ harṣam viṣādam (ca) samanaskaḥ hi vindati
58. Indeed, a person endowed with a mind (manas) experiences joy and sorrow within after hearing, touching, seeing, eating, and smelling what is auspicious and inauspicious.
आलोक इव रूपाणामर्थानां कारणं मनः ।
बध्यते बद्धचित्तो हि मुक्तचित्तो हि मुच्यते ॥ ५९ ॥
āloka iva rūpāṇāmarthānāṃ kāraṇaṃ manaḥ ,
badhyate baddhacitto hi muktacitto hi mucyate 59
59. ālokaḥ iva rūpāṇām arthānām kāraṇam manaḥ
badhyate baddhacittaḥ hi muktacittaḥ hi mucyate
59. rūpāṇām ālokaḥ iva,
manaḥ arthānām kāraṇam (asti).
hi baddhacittaḥ badhyate hi muktacittaḥ mucyate.
59. Just as light is the cause for forms, so too the mind (manas) is the cause for objects of experience. Indeed, one whose mind (citta) is bound becomes bound, and one whose mind (citta) is liberated becomes liberated.
तज्जडानां परं विद्धि जडं येनोच्यते मनः ।
न चावगच्छति जडं मनो यस्य हि चेतनम् ॥ ६० ॥
tajjaḍānāṃ paraṃ viddhi jaḍaṃ yenocyate manaḥ ,
na cāvagacchati jaḍaṃ mano yasya hi cetanam 60
60. tat jaḍānām param viddhi jaḍam yena ucyate manaḥ
na ca avagacchati jaḍam manaḥ yasya hi cetanam
60. jaḍānām (janānām) yena manaḥ jaḍam ucyate,
tat (manaḥ) param viddhi.
ca yasya manaḥ cetanam (asti),
(saḥ) hi jaḍam na avagacchati.
60. Know that mind (manas), which is called inert (jaḍa) by the inert, to be supreme. But if one's mind (manas) is conscious (cetana), it certainly does not perceive anything as inert (jaḍa).
न चेतनं न च जडं यदिदं प्रोत्थितं मनः ।
विचित्रसुखदुःखेहं जगदभ्युदितं तदा ॥ ६१ ॥
na cetanaṃ na ca jaḍaṃ yadidaṃ protthitaṃ manaḥ ,
vicitrasukhaduḥkhehaṃ jagadabhyuditaṃ tadā 61
61. na cetanam na ca jaḍam yat idam protthitam manaḥ
vicitrasukhaduḥkheham jagat abhyuditam tadā
61. idam yat manaḥ na cetanam na ca jaḍam protthitam
vicitrasukhaduḥkheham tadā jagat abhyuditam
61. This mind (manas) that has emerged is neither conscious nor inert. It is when this mind, with its diverse experiences of joy and sorrow and its activities, arises that the world (jagat) comes into being.
एकरूपे हि मनसि संसारः प्रविलीयते ।
उपाविलं कारणं तैर्भ्रान्त्या जगदुपस्थितम् ॥ ६२ ॥
ekarūpe hi manasi saṃsāraḥ pravilīyate ,
upāvilaṃ kāraṇaṃ tairbhrāntyā jagadupasthitam 62
62. ekarūpe hi manasi saṃsāraḥ pravilīyate upāvilam
kāraṇam taiḥ bhrāntyā jagat upasthitam
62. hi manasi ekarūpe saṃsāraḥ pravilīyate taiḥ
bhrāntyā jagat upasthitam upāvilam kāraṇam
62. Indeed, when the mind (manas) becomes uniform and focused, saṃsāra dissolves. To those who are deluded, the world (jagat) appears as an impure cause, a mere presentation born of illusion (bhrānti).
अजडं हि मनो राम संसारस्य न कारणम् ।
जडं चोपलधर्मापि संसारस्य न कारणम् ॥ ६३ ॥
ajaḍaṃ hi mano rāma saṃsārasya na kāraṇam ,
jaḍaṃ copaladharmāpi saṃsārasya na kāraṇam 63
63. ajaḍam hi manaḥ rāma saṃsārasya na kāraṇam
jaḍam ca upaladharmā api saṃsārasya na kāraṇam
63. rāma,
hi ajaḍam manaḥ saṃsārasya kāraṇam na ca jaḍam api upaladharmā saṃsārasya kāraṇam na
63. Indeed, O Rāma, the non-inert mind (manas) is not the cause of saṃsāra. And even the inert (mind), possessing the nature of a stone, is not the cause of saṃsāra.
न चेतनं न च जडं तस्माज्जगति राघव ।
मनः कारणमर्थानां रूपाणामिव भासनम् ॥ ६४ ॥
na cetanaṃ na ca jaḍaṃ tasmājjagati rāghava ,
manaḥ kāraṇamarthānāṃ rūpāṇāmiva bhāsanam 64
64. na cetanam na ca jaḍam tasmāt jagati rāghava
manaḥ kāraṇam arthānām rūpāṇām iva bhāsanam
64. rāghava,
tasmāt manaḥ na cetanam na ca jaḍam jagati arthānām kāraṇam rūpāṇām iva bhāsanam
64. Therefore, O Rāghava, the mind (manas) is neither conscious nor inert. Nevertheless, it is the cause of all objects in the world (jagat), just as light (bhāsana) is the cause for the manifestation of forms.
चित्तादृतेऽन्यद्यद्यस्ति तदचित्तस्य किं जगत् ।
सर्वस्य भूतजातस्य समग्रं प्रविलीयते ॥ ६५ ॥
cittādṛte'nyadyadyasti tadacittasya kiṃ jagat ,
sarvasya bhūtajātasya samagraṃ pravilīyate 65
65. cittāt ṛte anyat yat yadi asti tat acittasya kim
jagat sarvasya bhūtajātasya samagram praviliyate
65. yadi cittāt ṛte anyat yat asti,
acittasya tat jagat kim? sarvasya bhūtajātasya samagram praviliyate.
65. If there is anything else apart from consciousness (citta), then what is that world (jagat) to the non-conscious? The entire creation of all beings completely dissolves.
नानाकर्मवशावेशान्मनो नानाभिधेयताम् ।
एकं विचित्रतामेति कालो नाना यथर्तुमिः ॥ ६६ ॥
nānākarmavaśāveśānmano nānābhidheyatām ,
ekaṃ vicitratāmeti kālo nānā yathartumiḥ 66
66. nānākarmavaśāveśāt manaḥ nānābhidheyatām
ekam vicitratām eti kālaḥ nānā yathā ṛtubhiḥ
66. ekam manaḥ nānākarmavaśāveśāt nānābhidheyatām vicitratām eti,
yathā kālaḥ ṛtubhiḥ nānā (bhavati).
66. The mind (manas), though one, attains various forms and designations due to the powerful influence of different actions (karma), just as time (kāla) becomes manifold through its seasons.
यदि नामामनस्कारमहंकारेन्द्रियक्रियाः ।
क्षोभयन्ति शरीरं तत्सन्तु जीवादयः परे ॥ ६७ ॥
yadi nāmāmanaskāramahaṃkārendriyakriyāḥ ,
kṣobhayanti śarīraṃ tatsantu jīvādayaḥ pare 67
67. yadi nāma amanaskāram ahaṅkārendriyakriyāḥ
kṣobhayanti śarīram tat santu jīvādayaḥ pare
67. yadi nāma ahaṅkārendriyakriyāḥ amanaskāram śarīram kṣobhayanti,
tat pare jīvādayaḥ santu.
67. If indeed the actions of ego (ahaṅkāra) and senses agitate the body (śarīra) which is without mind (manas), then let the individual soul (jīva) and other such entities be considered transcendent (para).
दर्शनेषु तु ये प्रोक्ता भेदा मनसि तर्कतः ।
क्वचित्कचिद्वादकरैरपवादकरैः किल ॥ ६८ ॥
darśaneṣu tu ye proktā bhedā manasi tarkataḥ ,
kvacitkacidvādakarairapavādakaraiḥ kila 68
68. darśaneṣu tu ye proktāḥ bhedāḥ manasi tarkataḥ
kvacit kvacit vādakaraiḥ apavādakaraiḥ kila
68. tu darśaneṣu manasi tarkataḥ ye bhedāḥ proktāḥ,
(te) kvacit kvacit vādakaraiḥ apavādakaraiḥ kila (kṛtāḥ).
68. But the distinctions regarding the mind (manas), which are declared in various philosophical systems (darśana) through reasoning, are found here and there, indeed, by both proponents and critics.
ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।
सर्वा हि शक्तयो देवे विद्यन्ते सर्वगा यतः ॥ ६९ ॥
te hi rāma na budhyante viśiṣyante na ca kvacit ,
sarvā hi śaktayo deve vidyante sarvagā yataḥ 69
69. te hi rāma na budhyante viśiṣyante na ca kvacit
sarvāḥ hi śaktayaḥ deve vidyante sarvagāḥ yataḥ
69. rāma te hi na budhyante ca kvacit na viśiṣyante
hi yataḥ sarvāḥ sarvagāḥ śaktayaḥ deve vidyante
69. O Rama, they indeed do not understand, nor are they ever distinguished (as separate or special), because all all-pervading powers (śakti) reside in the divine being.
यदैव खलु शुद्धाया मनागपि हि संविदः ।
जडेव शक्तिरुदिता तदा वैचित्र्यमागतम् ॥ ७० ॥
yadaiva khalu śuddhāyā manāgapi hi saṃvidaḥ ,
jaḍeva śaktiruditā tadā vaicitryamāgatam 70
70. yadā eva khalu śuddhāyāḥ manāk api hi saṃvidaḥ
jaḍā iva śaktiḥ uditā tadā vaicitryam āgatam
70. khalu yadā eva śuddhāyāḥ saṃvidaḥ manāk api hi
jaḍā iva śaktiḥ uditā tadā vaicitryam āgatam
70. Whenever, even slightly, an inert-like power (śakti) arises from pure consciousness (saṃvid), then indeed diversity manifests.
ऊर्णनाभाद्यथा तन्तुर्जायते चेतनाज्जडः ।
नित्यप्रबुद्धात्पुरुषाद्ब्रह्मणः प्रकृतिस्तथा ॥ ७१ ॥
ūrṇanābhādyathā tanturjāyate cetanājjaḍaḥ ,
nityaprabuddhātpuruṣādbrahmaṇaḥ prakṛtistathā 71
71. ūrṇanābhāt yathā tantuḥ jāyate cetanāt jaḍaḥ
nityaprabuddhāt puruṣāt brahmaṇaḥ prakṛtiḥ tathā
71. yathā ūrṇanābhāt cetanāt jaḍaḥ tantuḥ jāyate
tathā nityaprabuddhāt puruṣāt brahmaṇaḥ prakṛtiḥ
71. Just as an inert thread is born from a conscious spider, similarly, nature (prakṛti) originates from the eternally awakened supreme cosmic person (puruṣa) and from Brahman.
अविद्यावशतश्चित्तभावनाः स्थितिमागताः ।
चिति पर्यायशब्दा हि भिन्नास्ते नेह वादिनाम् ॥ ७२ ॥
avidyāvaśataścittabhāvanāḥ sthitimāgatāḥ ,
citi paryāyaśabdā hi bhinnāste neha vādinām 72
72. avidyāvaśataḥ cittabhāvanāḥ sthitim āgatāḥ citi
paryāyaśabdāḥ hi bhinnāḥ te na iha vādinām
72. avidyāvaśataḥ cittabhāvanāḥ sthitim āgatāḥ hi
te citi paryāyaśabdāḥ vādinām iha na bhinnāḥ
72. Due to the power of ignorance (avidyā), mental impressions (or thoughts) attain a (distinct) existence. For (true) philosophers, these are indeed synonymous terms when referring to consciousness (citi), and are not considered distinct here (in this context).
जीवो मनश्च ननु बुद्धिरहंकृतिश्चेत्येवं प्रथामुपगतेयमनिर्मला चित् ।
सैषोच्यते जगति चेतनचित्तजीवसंज्ञागणेन किल नास्ति विवाद एषः ॥ ७३ ॥
jīvo manaśca nanu buddhirahaṃkṛtiścetyevaṃ prathāmupagateyamanirmalā cit ,
saiṣocyate jagati cetanacittajīvasaṃjñāgaṇena kila nāsti vivāda eṣaḥ 73
73. jīvaḥ manaḥ ca nanu buddhiḥ ahaṅkṛtiḥ ca
iti evam prathām upagatā iyam anirmalā
cit sā eṣā ucyate jagati cetana citta jīva
saṃjñā gaṇena kila na asti vivādaḥ eṣaḥ
73. nanu iyam anirmalā cit jīvaḥ manaḥ ca
buddhiḥ ahaṅkṛtiḥ ca iti evam prathām upagatā
sā eṣā jagati cetana citta jīva saṃjñā
gaṇena ucyate kila eṣaḥ vivādaḥ na asti
73. This impure consciousness (cit), indeed, comes to be known in this manner as the individual soul (jīva), mind, intellect, and ego (ahaṅkṛti). Thus, this very (consciousness) is referred to in the world by the collective terms 'conscious being,' 'mind,' and 'individual soul (jīva)'; there is certainly no dispute regarding this.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 (current chapter) 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