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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-99

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श्रीराम उवाच ।
कासौ महाटवी ब्रह्मन्कदा दृष्टा कथं मया ।
के च ते पुरुषास्तत्र किं तत्कर्तुं कृतोद्यमाः ॥ १ ॥
śrīrāma uvāca ,
kāsau mahāṭavī brahmankadā dṛṣṭā kathaṃ mayā ,
ke ca te puruṣāstatra kiṃ tatkartuṃ kṛtodyamāḥ 1
1. śrīrāmaḥ uvāca kā asau mahāṭavī brahman kadā dṛṣṭā katham
mayā ke ca te puruṣāḥ tatra kim tat kartum kṛtodyamāḥ
1. śrīrāmaḥ uvāca brahman,
asau mahāṭavī kā? kadā kathaṃ mayā dṛṣṭā? tatra te puruṣāḥ ke ca? tat kartuṃ kim kṛtodyamāḥ?
1. Śrī Rāma said: O Brahmin, what is that great forest? When and how was it seen by me? And who are those persons there, and what are they endeavoring to do in it?
श्रीवसिष्ठ उवाच ।
रघुनाथ महाबाहो श्रृणु वक्ष्यामि तेऽखिलम् ।
न सा महाटवी राम दूरे नैव च ते नराः ॥ २ ॥
śrīvasiṣṭha uvāca ,
raghunātha mahābāho śrṛṇu vakṣyāmi te'khilam ,
na sā mahāṭavī rāma dūre naiva ca te narāḥ 2
2. śrīvasiṣṭhaḥ uvāca raghunātha mahābāho śṛṇu vakṣyāmi
te akhilam na sā mahāṭavī rāma dūre na eva ca te narāḥ
2. śrīvasiṣṭhaḥ uvāca raghunātha mahābāho,
śṛṇu te akhilam vakṣyāmi rāma,
sā mahāṭavī dūre na te narāḥ ca eva na
2. Śrī Vasiṣṭha said: O Ragunātha, mighty-armed one, listen! I will tell you everything. That great forest, O Rāma, is not far away, nor are those men.
येयं संसारपदवी गम्भीराऽपारकोटरा ।
तां तां शून्यां विकाराढ्यां विद्धि राम महाटवीम् ॥ ३ ॥
yeyaṃ saṃsārapadavī gambhīrā'pārakoṭarā ,
tāṃ tāṃ śūnyāṃ vikārāḍhyāṃ viddhi rāma mahāṭavīm 3
3. yā iyam saṃsārapadavī gambhīrā apārakoṭarā tām
tām śūnyām vikārāḍhyām viddhi rāma mahāṭavīm
3. rāma,
yā iyam gambhīrā apārakoṭarā saṃsārapadavī,
tām śūnyām vikārāḍhyām tām mahāṭavīm viddhi
3. O Rāma, know that very path of transmigration (saṃsāra), which is deep and has countless hollows, and which is devoid of true substance yet rich in transformations, to be the great forest.
विचारालोकलभ्येयं यदैकेनैव वस्तुना ।
पूर्णा नान्येन संयुक्ता केवलेव तदैव सा ॥ ४ ॥
vicārālokalabhyeyaṃ yadaikenaiva vastunā ,
pūrṇā nānyena saṃyuktā kevaleva tadaiva sā 4
4. vicārālokalabhyā iyam yadā ekena eva vastunā
pūrṇā na anyena saṃyuktā kevalā iva tadā eva sā
4. iyam sā vicārālokalabhyā yadā ekena eva vastunā
pūrṇā anyena na saṃyuktā tadā eva kevalā iva
4. This (truth or state), which is attained through the light of reflection, when it is complete by means of one entity (vastu) alone and not conjoined with another, then it is indeed solitary.
तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।
मनांसि तानि विद्धि त्वं दुःखे निपतितान्यलम् ॥ ५ ॥
tatra ye te mahākārāḥ puruṣāḥ prabhramanti hi ,
manāṃsi tāni viddhi tvaṃ duḥkhe nipatitānyalam 5
5. tatra ye te mahākārāḥ puruṣāḥ prabhramanti hi
manāṃsi tāni viddhi tvam duḥkhe nipatitāni alam
5. tvam tatra ye te mahākārāḥ puruṣāḥ hi prabhramanti,
tāni manāṃsi duḥkhe alam nipatitāni viddhi
5. Know that those great-bodied individual consciousnesses (puruṣas) which indeed wander there (in the world) are minds (manas) that have completely fallen into suffering.
द्रष्टा योऽयमहं तेषां सविवेको महामते ।
विवेकेन मया तानि दृष्टान्यन्येव नानघ ॥ ६ ॥
draṣṭā yo'yamahaṃ teṣāṃ saviveko mahāmate ,
vivekena mayā tāni dṛṣṭānyanyeva nānagha 6
6. draṣṭā yaḥ ayam aham teṣām savivekaḥ mahāmate
vivekena mayā tāni dṛṣṭāni anyā iva na anagha
6. mahāmate anagha,
yaḥ ayam aham teṣām savivekaḥ draṣṭā,
mayā vivekena tāni anyā iva na dṛṣṭāni
6. O great-minded one (mahāmate), I, who am the discerning observer (draṣṭā) of them (the minds), have seen them, O sinless one (anagha), through my own discernment (viveka), as not different (from myself).
मया तान्येव बोध्यन्ते विवेकेन मनांसि हि ।
सततं सुप्रकाशेन कमलानीव भानुना ॥ ७ ॥
mayā tānyeva bodhyante vivekena manāṃsi hi ,
satataṃ suprakāśena kamalānīva bhānunā 7
7. mayā tāni eva bodhyante vivekena manāṃsi hi
satatam suprākāśena kamalāni iva bhānunā
7. hi mayā satatam suprākāśena vivekena tāni manāṃsi bodhyante,
bhānunā kamalāni iva
7. Indeed, those very minds (manas) are constantly awakened by me through brilliant discernment (viveka), just as lotuses (kamalāni) are (opened) by the sun (bhānu).
मत्प्रबोधं समासाद्य मत्प्रसादान्महामते ।
मनांसि कानि चित्तानि गतान्युपशमात्परम् ॥ ८ ॥
matprabodhaṃ samāsādya matprasādānmahāmate ,
manāṃsi kāni cittāni gatānyupaśamātparam 8
8. matprabodhaṃ samāsādya matprasādāt mahāmate |
manāṃsi kāni cittāni gatāni upaśamāt param ||
8. mahāmate,
matprabodhaṃ matprasādāt samāsādya,
kāni manāṃsi cittāni upaśamāt param gatāni.
8. O great-minded one, having attained my enlightenment (prabodha) through my grace, some minds and intellects have gone beyond supreme tranquility.
कानिचिन्नाभिनन्दन्ति मां विवेकं विमोहतः ।
मत्तिरस्कारवशतः कूपेष्वेव पतन्त्यधः ॥ ९ ॥
kānicinnābhinandanti māṃ vivekaṃ vimohataḥ ,
mattiraskāravaśataḥ kūpeṣveva patantyadhaḥ 9
9. kānicit na abhinandanti māṃ vivekaṃ vimohataḥ |
mattiraskāravaśataḥ kūpeṣu eva patanti adhaḥ ||
9. kānicit vimohataḥ mat-tiraskāra-vaśataḥ māṃ vivekaṃ na abhinandanti eva adhaḥ kūpeṣu patanti.
9. However, some (minds), due to great delusion (vimoha) and their contempt for me, neither welcome me nor (welcome) discernment (viveka), and instead fall downwards into pits (kūpeṣu).
ये तेऽन्धकूपा गहना नरकास्ते रधूद्वह ।
कदलीकाननं यानि संप्रविष्टानि तानि तु ॥ १० ॥
ye te'ndhakūpā gahanā narakāste radhūdvaha ,
kadalīkānanaṃ yāni saṃpraviṣṭāni tāni tu 10
10. ye te andhakūpāḥ gahanāḥ narakāḥ te raghūdvaha
| kadalīkānanam yāni saṃpraviṣṭāni tāni tu ||
10. raghūdvaha,
ye te gahanāḥ andhakūpāḥ,
te narakāḥ.
yāni kadalīkānanam saṃpraviṣṭāni,
tāni tu (tatra patanti).
10. O Raghūdvaha (descendant of Raghu), those deep, hidden blind wells (andhakūpa) are indeed hells (naraka). Those (minds) which have entered the banana grove are precisely those (that fall into them).
स्वर्गैकरसिकानि त्वं मनांसि ज्ञातुमर्हसि ।
प्रविष्टान्यन्धकूपान्तर्निर्गतानि न यानि तु ॥ ११ ॥
svargaikarasikāni tvaṃ manāṃsi jñātumarhasi ,
praviṣṭānyandhakūpāntarnirgatāni na yāni tu 11
11. svargaikarasikāni tvam manāṃsi jñātum arhasi |
praviṣṭāni andhakūpāntaḥ nirgatāni na yāni tu ||
11. tvam svargaikarasikāni manāṃsi jñātum arhasi,
yāni andhakūpāntaḥ praviṣṭāni tu na nirgatāni.
11. You should understand that those minds solely devoted to heaven, having entered the deep, blind pits (andhakūpa), are precisely those which do not emerge.
महापातकयुक्तानि तानि चित्तानि राघव ।
कदलीकाननस्थानि निर्गतानि न यानि तु ॥ १२ ॥
mahāpātakayuktāni tāni cittāni rāghava ,
kadalīkānanasthāni nirgatāni na yāni tu 12
12. mahāpātakayuktāni tāni cittāni rāghava
kadalīkānansthāni nirgatāni na yāni tu
12. rāghava tāni cittāni mahāpātakayuktāni
yāni tu na nirgatāni kadalīkānansthāni
12. O Raghava, those minds laden with great sins are indeed those which have not transcended, remaining like (plants) in a banana grove.
पुण्यसंभारयुक्तानि तानि चित्तानि राघव ।
करञ्जवनयातानि निर्गतानि न यानि तु ॥ १३ ॥
puṇyasaṃbhārayuktāni tāni cittāni rāghava ,
karañjavanayātāni nirgatāni na yāni tu 13
13. puṇyasaṃbhārayuktāni tāni cittāni rāghava
karañjavanayātāni nirgatāni na yāni tu
13. rāghava tāni cittāni puṇyasaṃbhārayuktāni
yāni tu na nirgatāni karañjavanayātāni
13. O Raghava, those minds endowed with an accumulation of merits are indeed those which have not (yet) transcended, remaining like (those that have) gone to a Karanja forest.
तानि मानुष्यजातानि चित्तानि रघुनन्दन ।
कानिचित्संप्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥ १४ ॥
tāni mānuṣyajātāni cittāni raghunandana ,
kānicitsaṃprabuddhāni tatra muktāni bandhanāt 14
14. tāni mānuṣyajātāni cittāni raghunandana
kānicit samprabuddhāni tatra muktāni bandhanāt
14. raghunandana tāni mānuṣyajātāni cittāni tatra
kānicit samprabuddhāni bandhanāt muktāni
14. O Raghunandana, among those minds that have taken human birth, some become fully awakened and are thus liberated from bondage.
कानिचिद्बहुरूपाणि योनेर्योनिं विशन्ति हि ।
मनांसि तानि तिष्ठन्ति निपतन्त्युत्पतन्ति च ॥ १५ ॥
kānicidbahurūpāṇi yoneryoniṃ viśanti hi ,
manāṃsi tāni tiṣṭhanti nipatantyutpatanti ca 15
15. kānicit bahurūpāṇi yoneḥ yonim viśanti hi
manāṃsi tāni tiṣṭhanti nipatanti utpatanti ca
15. hi kānicit tāni manāṃsi bahurūpāṇi yoneḥ
yonim viśanti ca tiṣṭhanti nipatanti utpatanti
15. Indeed, some of those minds, taking on manifold forms, enter from one birth to another (saṃsāra). Those minds persist, falling down and rising up (in various states of existence).
यत्तत्करञ्जगहनं तत्कलत्ररसं विदुः ।
दुःखकण्टकसंबाधं मानुष्यं विविधैषणम् ॥ १६ ॥
yattatkarañjagahanaṃ tatkalatrarasaṃ viduḥ ,
duḥkhakaṇṭakasaṃbādhaṃ mānuṣyaṃ vividhaiṣaṇam 16
16. yat tat karañjagahanam tat kalatrarasam viduḥ
duḥkhakaṇṭakasaṃbādham mānuṣyam vividhaiṣaṇam
16. yat tat karañjagahanam tat kalatrarasam viduḥ
mānuṣyam duḥkhakaṇṭakasaṃbādham vividhaiṣaṇam
16. They understand that what appears as the dense "karañja" thicket, implying hardship, is actually the pleasure derived from a wife. Human existence (mānuṣya), filled with various desires, is obstructed by the thorns of suffering.
करञ्जगहनं यानि प्रविष्टानि मनांसि तु ।
मानुष्ये तानि जातानि तत्रैव रसिकानि च ॥ १७ ॥
karañjagahanaṃ yāni praviṣṭāni manāṃsi tu ,
mānuṣye tāni jātāni tatraiva rasikāni ca 17
17. karañjagahanam yāni praviṣṭāni manāṃsi tu
mānuṣye tāni jātāni tatra eva rasikāni ca
17. tu yāni manāṃsi karañjagahanam praviṣṭāni
tāni mānuṣye jātāni tatra eva rasikāni ca
17. Indeed, those minds that have entered the dense "karañja" thicket become manifest in human existence (mānuṣya) and are attached to it there.
कदलीकाननं यत्तच्छशाङ्ककरशीतलम् ।
तन्मनोह्लादनकरं स्वर्गं विद्धि रघूद्वह ॥ १८ ॥
kadalīkānanaṃ yattacchaśāṅkakaraśītalam ,
tanmanohlādanakaraṃ svargaṃ viddhi raghūdvaha 18
18. kadalīkānanam yat tat śaśāṅkakaraśītalam tat
manohlādanakaram svargam viddhi raghūdvaha
18. raghūdvaha viddhi yat tat kadalīkānanam
śaśāṅkakaraśītalam tat manohlādanakaram svargam
18. O descendant of Raghu (raghūdvaha), know that banana grove, which is cool with the rays of the moon, to be heaven (svarga) itself, bringing delight to the mind.
कानिचित्पुण्यभूतेन तपसा धारणात्मना ।
धारयन्ति शरीराणि संस्थितान्युदितान्यपि ॥ १९ ॥
kānicitpuṇyabhūtena tapasā dhāraṇātmanā ,
dhārayanti śarīrāṇi saṃsthitānyuditānyapi 19
19. kānicit puṇyabhūtena tapasā dhāraṇātmanā
dhārayanti śarīrāṇi saṃsthitāni uditāni api
19. kānicit puṇyabhūtena dhāraṇātmanā tapasā
saṃsthitāni api uditāni api śarīrāṇi dhārayanti
19. Some individuals, through meritorious (puṇyabhūta) austerity (tapas) whose nature is concentration (dhāraṇātman), maintain bodies - even those that are already established and those that have newly manifested.
यैरहं पुंभिरबुधैर्बुद्धिचित्ततिरस्कृतः ।
तैर्मनोभिरनात्मज्ञैः स्वविवेकस्तिरस्कृतः ॥ २० ॥
yairahaṃ puṃbhirabudhairbuddhicittatiraskṛtaḥ ,
tairmanobhiranātmajñaiḥ svavivekastiraskṛtaḥ 20
20. yaiḥ aham pumbhiḥ abudhaiḥ buddhicittatiraskṛtaḥ
taiḥ manobhiḥ anātmajñaiḥ svavivekaḥ tiraskṛtaḥ
20. abudhaiḥ pumbhiḥ yaiḥ aham buddhicittatiraskṛtaḥ
taiḥ anātmajñaiḥ manobhiḥ svavivekaḥ tiraskṛtaḥ
20. By those ignorant individuals, I (the higher consciousness) am disregarded by their intellect and mind. By those very minds, unaware of the true self (ātman), one's own discriminative faculty (viveka) is thus dismissed.
त्वया दृष्टो विनष्टोऽस्मि त्वं मे शत्रुरिति द्रुतम् ।
यदुक्तं तद्धि चित्तेन गलता परिदेवितम् ॥ २१ ॥
tvayā dṛṣṭo vinaṣṭo'smi tvaṃ me śatruriti drutam ,
yaduktaṃ taddhi cittena galatā paridevitam 21
21. tvayā dṛṣṭaḥ vinaṣṭaḥ asmi tvam me śatruḥ iti
drutam yat uktam tat hi cittena galatā paridevitam
21. tvayā dṛṣṭaḥ asmi vinaṣṭaḥ tvam me śatruḥ iti yat
uktam drutam tat hi galatā cittena paridevitam
21. 'I am ruined by being perceived by you; you are my enemy!' - thus it was instantly declared. That which was spoken was truly a lamentation by the melting, grieving mind (citta).
रुदितं यन्महाक्रन्दं पुंसा बह्नाशु राघव ।
तद्भोगजालं त्यजता मनसा रोदनं कृतम् ॥ २२ ॥
ruditaṃ yanmahākrandaṃ puṃsā bahnāśu rāghava ,
tadbhogajālaṃ tyajatā manasā rodanaṃ kṛtam 22
22. ruditam yat mahākrandam puṃsā bahunā āśu rāghava
tat bhogajālam tyajatā manasā rodanam kṛtam
22. rāghava puṃsā bahunā āśu yat ruditam mahākrandam
tat bhogajālam tyajatā manasā rodanam kṛtam
22. O Rāghava, that great lamentation which was quickly wept by many men was truly the weeping made by the mind (manas) when it abandoned the net of enjoyments.
अर्धप्राप्तविवेकस्य न प्राप्तस्यामलं पदम् ।
चेतसस्त्यजतो भोगान्परितापो भृशं भवेत् ॥ २३ ॥
ardhaprāptavivekasya na prāptasyāmalaṃ padam ,
cetasastyajato bhogānparitāpo bhṛśaṃ bhavet 23
23. ardhaprāptavivekasya na prāptasya amalam padam
cetasaḥ tyajataḥ bhogān paritāpaḥ bhṛśam bhavet
23. ardhaprāptavivekasya na prāptasya amalam padam
cetasaḥ bhogān tyajataḥ bhṛśam paritāpaḥ bhavet
23. For the mind (cetas) that has only half-attained discrimination (viveka), and has not yet reached the pure state, abandoning enjoyments causes great anguish.
रुदताङ्गानि दृष्टानि कारुण्येनावबोधिना ।
कष्टमेतानि संत्यज्य किं प्रयामीति चेतसा ॥ २४ ॥
rudatāṅgāni dṛṣṭāni kāruṇyenāvabodhinā ,
kaṣṭametāni saṃtyajya kiṃ prayāmīti cetasā 24
24. rudatā aṅgāni dṛṣṭāni kāruṇyena avabodhinā
kaṣṭam etāni saṃtyajya kim prayāmi iti cetasā
24. avabodhinā rudatā kāruṇyena aṅgāni dṛṣṭāni.
cetasā (saḥ cintayati),
'kaṣṭam etāni saṃtyajya kim prayāmi iti?'
24. The awakened one (avabodhin), weeping (rudatā) with compassion (kāruṇya), perceived his own limbs. With his mind (cetas), he pondered, 'Alas, where shall I go after abandoning these?'
अर्धप्राप्तविवेकस्य न प्राप्तस्यामलं पदम् ।
चेतसस्त्यजतोऽङ्गानि परितापो हि वर्धते ॥ २५ ॥
ardhaprāptavivekasya na prāptasyāmalaṃ padam ,
cetasastyajato'ṅgāni paritāpo hi vardhate 25
25. ardhaprāptavivekasya na prāptasya amalaṃ padam
cetasas tyajatas aṅgāni paritāpaḥ hi vardhate
25. ardhaprāptavivekasya amalaṃ padam na prāptasya cetasas aṅgāni tyajatas (sataḥ) hi paritāpaḥ vardhate.
25. For the mind (cetas) of one who has only half-attained discrimination (viveka) and has not yet reached the pure state (pada), when abandoning the limbs (aṅgāni), sorrow (paritāpa) indeed increases.
हसितं तु यदानन्दि पुंसा मदवबोधतः ।
परिप्राप्तविवेकेन तत्तुष्टं राम चेतसा ॥ २६ ॥
hasitaṃ tu yadānandi puṃsā madavabodhataḥ ,
pariprāptavivekena tattuṣṭaṃ rāma cetasā 26
26. hasitam tu yat ānandi puṃsā mad avabodhatas
pariprāptavivekena tat tuṣṭam rāma cetasā
26. rāma,
tu yat ānandi hasitam mad avabodhatas pariprāptavivekena puṃsā (bhavati),
tat cetasā tuṣṭam (bhavati).
26. But, O Rama, when blissful laughter (hasita) arises in a person (puṃsā) who has fully attained discrimination (viveka) through my (mad) awakening (avabodha), that state (tat) of contentment is achieved by the mind (cetasā).
परिप्राप्तविवेकस्य त्यक्तसंसारसंस्थितेः ।
चेतसस्त्यजतो रूपमानन्दो हि विवर्धते ॥ २७ ॥
pariprāptavivekasya tyaktasaṃsārasaṃsthiteḥ ,
cetasastyajato rūpamānando hi vivardhate 27
27. pariprāptavivekasya tyaktasaṃsārasaṃsthiteḥ
cetasas tyajatas rūpam ānandaḥ hi vivardhate
27. pariprāptavivekasya tyaktasaṃsārasaṃsthiteḥ cetasas rūpam tyajatas (sataḥ) hi ānandaḥ vivardhate.
27. For the mind (cetas) of one who has fully attained discrimination (viveka) and abandoned the state of worldly existence (saṃsāra-saṃsthiti), as it relinquishes forms (rūpa), joy (ānanda) indeed greatly increases.
हसताङ्गानि दृष्टानि पुंसा यान्युपहासतः ।
तानि दृष्टानि मनसा विप्रलम्भपदानि ह ॥ २८ ॥
hasatāṅgāni dṛṣṭāni puṃsā yānyupahāsataḥ ,
tāni dṛṣṭāni manasā vipralambhapadāni ha 28
28. hasatā aṅgāni dṛṣṭāni puṃsā yāni upahāsataḥ
tāni dṛṣṭāni manasā vipralambhapadāni ha
28. puṃsā yāni aṅgāni upahāsataḥ hasatā dṛṣṭāni,
tāni manasā vipralambhapadāni ha dṛṣṭāni
28. The body parts (aṅgāni) which were seen by a person with laughter, out of ridicule, were subsequently perceived by the mind (manas) as indeed foundations for deceit.
मिथ्याविकल्परचितैर्विप्रलब्धमहो चिरम् ।
इत्यङ्गान्युपहासेन दृष्टानि स्वानि चेतसा ॥ २९ ॥
mithyāvikalparacitairvipralabdhamaho ciram ,
ityaṅgānyupahāsena dṛṣṭāni svāni cetasā 29
29. mithyāvikalparacitaiḥ vipralabdham aho ciram
iti aṅgāni upahāsena dṛṣṭāni svāni cetasā
29. aho ciram mithyāvikalparacitaiḥ vipralabdham
iti cetasā svāni aṅgāni upahāsena dṛṣṭāni
29. "Oh, for a long time I have been deceived by constructs (vikālpa) fabricated from false notions!" - thus, one's own body parts (aṅgāni) were seen by the mind (cetas) with ridicule.
मनः प्राप्तविवेकं हि विश्रान्तं वितते पदे ।
प्राक्तनादीनताधारं हसन्पश्यति दूरतः ॥ ३० ॥
manaḥ prāptavivekaṃ hi viśrāntaṃ vitate pade ,
prāktanādīnatādhāraṃ hasanpaśyati dūrataḥ 30
30. manaḥ prāptavivekam hi viśrāntam vitate pade
prāktanādīnatādhāram hasan paśyati dūrataḥ
30. hi,
vivekam prāptam vitate pade viśrāntam manaḥ prāktanādīnatādhāram dūrataḥ hasan paśyati
30. Indeed, the mind (manas), having attained discrimination (viveka) and resting in the expanded state (pada), now laughs as it sees from afar its former basis of wretchedness.
यदसौ समवष्टभ्य मया पृष्टः प्रयत्नतः ।
तद्विवेको बलाच्चित्तमादत्त इति दर्शितम् ॥ ३१ ॥
yadasau samavaṣṭabhya mayā pṛṣṭaḥ prayatnataḥ ,
tadviveko balāccittamādatta iti darśitam 31
31. yat asau samavaṣṭabhya mayā pṛṣṭaḥ prayatnataḥ
tat vivekaḥ balāt cittam ādatta iti darśitam
31. mayā प्रयत्नतः samavaṣṭabhya yat asau pṛṣṭaḥ,
tat vivekaḥ balāt cittam ādatta iti darśitam
31. That (which occurred when) this (person) was questioned by me with diligent effort, having firmly grasped (the subject), demonstrated that discrimination (viveka) forcefully takes hold of consciousness (citta).
यदङ्गानि विशीर्णानि गतान्यन्तर्धिमग्रतः ।
तच्चित्तेन विनार्थाशा शाम्यतीति प्रदर्शितम् ॥ ३२ ॥
yadaṅgāni viśīrṇāni gatānyantardhimagrataḥ ,
taccittena vinārthāśā śāmyatīti pradarśitam 32
32. yat aṅgāni viśīrṇāni gatāni antardhim agrataḥ
tat cittena vinā arthāśā śāmyati iti pradarśitam
32. yat aṅgāni viśīrṇāni agrataḥ antardhim gatāni
tat cittena vinā arthāśā śāmyati iti pradarśitam
32. Even as the body's parts wither and vanish from sight, it is demonstrated that the desire for objects subsides when one transcends the mind (citta).
यदात्मनि प्रहारौघैः पुमान्प्रहरति स्वयम् ।
तत्तत्कुकल्पनाघातैः प्रहरत्यात्मनो मनः ॥ ३४ ॥
yadātmani prahāraughaiḥ pumānpraharati svayam ,
tattatkukalpanāghātaiḥ praharatyātmano manaḥ 34
34. yadā ātmani prahārauoghaiḥ pumān praharati svayam
tat tat kukalpanāghātaiḥ praharati ātmanaḥ manaḥ
34. yadā pumān svayam ātmani prahārauoghaiḥ praharati
tat tat manaḥ ātmanaḥ kukalpanāghātaiḥ praharati
34. When a person (puruṣa) strikes himself with torrents of blows, then the mind (manas) strikes the self (ātman) with blows of evil imaginings.
सहस्रनेत्रहस्तत्वं यत्पुंसः परिवर्णितम् ।
तदनन्ताकृतित्वं हि चेतसः परिदर्शितम् ॥ ३५ ॥
sahasranetrahastatvaṃ yatpuṃsaḥ parivarṇitam ,
tadanantākṛtitvaṃ hi cetasaḥ paridarśitam 35
35. sahasranetrahastatvam yat puṃsaḥ parivarṇitam
tat anantākṛtitvam hi cetasaḥ paridarśitam
35. yat sahasranetrahastatvam puṃsaḥ parivarṇitam
tat hi cetasaḥ anantākṛtitvam paridarśitam
35. That characteristic of having a thousand eyes and hands, which is described of the supreme cosmic person (puruṣa), is indeed revealed as the infinite-formed nature of consciousness (cetas).
स्वयं प्रहरति स्वान्तं स्वयमेव स्वयेच्छया ।
पलायते स्वयं चैव पश्याज्ञानविजृम्भितम् ॥ ३६ ॥
svayaṃ praharati svāntaṃ svayameva svayecchayā ,
palāyate svayaṃ caiva paśyājñānavijṛmbhitam 36
36. svayam praharati svāntam svayam eva sva icchayā
palāyate svayam ca eva paśya ajñānavijṛmbhitam
36. svayam eva sva icchayā svayam svāntam praharati
svayam ca eva palāyate paśya ajñānavijṛmbhitam
36. One strikes one's own inner self (svānta) by oneself, indeed by one's own will. And one also flees by oneself. Behold the manifestation of ignorance (ajñāna)!
स्ववासनोपतप्तानि सर्वाण्येव मनांसि हि ।
स्वयमेव पलायन्ते गन्तुं युक्तानि तत्पदम् ॥ ३७ ॥
svavāsanopataptāni sarvāṇyeva manāṃsi hi ,
svayameva palāyante gantuṃ yuktāni tatpadam 37
37. sva-vāsanā-upataptāni sarvāṇi eva manāṃsi hi
svayam eva palāyante gantum yuktāni tat padam
37. hi sva-vāsanā-upataptāni sarvāṇi eva manāṃsi
gantum yuktāni svayam eva tat padam palāyante
37. Indeed, all minds, afflicted by their own latent impressions (vāsanās), and being naturally suited to attain that supreme state, spontaneously flee towards it.
यदिदं विततं दुःखं तत्तनोति स्वयं मनः ।
स्वयमेवातिखिन्नं तु पुनस्तस्मात्पलायते ॥ ३८ ॥
yadidaṃ vitataṃ duḥkhaṃ tattanoti svayaṃ manaḥ ,
svayamevātikhinnaṃ tu punastasmātpalāyate 38
38. yat idam vitatam duḥkham tat tanoti svayam manaḥ
svayam eva ati-khinnam tu punaḥ tasmāt palāyate
38. yat idam vitatam duḥkham manaḥ svayam tat tanoti.
tu ati-khinnam manaḥ svayam eva punaḥ tasmāt palāyate.
38. Whatever extensive suffering (duḥkha) exists, the mind itself creates it. Then, being exceedingly distressed, the mind itself again flees from that (suffering).
संकल्पवासनाजालैः स्वयमायाति बन्धनम् ।
मनो लालामयैर्जालैः कोशकारकृमिर्यथा ॥ ३९ ॥
saṃkalpavāsanājālaiḥ svayamāyāti bandhanam ,
mano lālāmayairjālaiḥ kośakārakṛmiryathā 39
39. saṅkalpa-vāsanā-jālaiḥ svayam āyāti bandhanam
manaḥ lālā-mayaiḥ jālaiḥ kośakāra-krimiḥ yathā
39. yathā kośakāra-krimiḥ lālā-mayaiḥ jālaiḥ (āyāti bandhanam),
(tathā) manaḥ saṅkalpa-vāsanā-jālaiḥ svayam bandhanam āyāti.
39. Just as the silkworm (kośakāra-krimi) ensnares itself in nets of its own saliva, so too the mind itself comes into bondage by the nets of its volitions (saṅkalpa) and latent impressions (vāsanās).
यथानर्थमवाप्नोति तथा क्रीडति चञ्चलम् ।
भाविदुःखमपश्यन्स्वं दुर्लीलाभिरिवार्भकः ॥ ४० ॥
yathānarthamavāpnoti tathā krīḍati cañcalam ,
bhāviduḥkhamapaśyansvaṃ durlīlābhirivārbhakaḥ 40
40. yathā anartham avāpnoti tathā krīḍati cañcalam
bhāvi-duḥkham apaśyan svam dur-līlābhiḥ iva arbhakaḥ
40. yathā arbhakaḥ svam bhāvi-duḥkham apaśyan dur-līlābhiḥ iva krīḍati,
tathā cañcalam (manaḥ) anartham avāpnoti.
40. Just as a child (arbhaka), not foreseeing its own future suffering (duḥkha), plays with mischievous games (dur-līlā), so too the fickle (mind) acts, and thus experiences misfortune (anartha).
अपश्यन्काष्ठरन्ध्रस्थवृषणाक्रमणं यथा ।
कीलोत्पाटी कपिर्दुःखमेतीदं हि तथा मनः ॥ ४१ ॥
apaśyankāṣṭharandhrasthavṛṣaṇākramaṇaṃ yathā ,
kīlotpāṭī kapirduḥkhametīdaṃ hi tathā manaḥ 41
41. apaśyan kāṣṭharañdhrasthavṛṣaṇākramaṇam yathā
kīlotpāṭī kapiḥ duḥkham eti idam hi tathā manaḥ
41. yathā kapiḥ kāṣṭharañdhrasthavṛṣaṇākramaṇam
apaśyan kīlotpāṭī duḥkham eti tathā hi idam manaḥ
41. Just as a monkey, unaware of the danger, extracts a wedge from a log and consequently suffers the crushing of its testicles, so too does this mind similarly invite suffering.
चिरपालनया चैव चिरभावनया तथा ।
अभ्यासात्तुच्छतामेत्य न भूयः परिशोचति ॥ ४२ ॥
cirapālanayā caiva cirabhāvanayā tathā ,
abhyāsāttucchatāmetya na bhūyaḥ pariśocati 42
42. cirapālanayā ca eva cirabhāvanayā tathā
abhyāsāt tucchatām etya na bhūyaḥ pariśocati
42. cirapālanayā ca eva tathā cirabhāvanayā
abhyāsāt tucchatām etya bhūyaḥ na pariśocati
42. And indeed, through prolonged cultivation and continuous contemplation, by means of such practice (abhyāsa), (suffering) attains insignificance, and one no longer grieves.
मनःप्रमादाद्वर्धन्ते दुःखानि गिरिकूटवत् ।
तद्वशादेव नश्यन्ति सूर्यस्याग्रे हिमं यथा ॥ ४३ ॥
manaḥpramādādvardhante duḥkhāni girikūṭavat ,
tadvaśādeva naśyanti sūryasyāgre himaṃ yathā 43
43. manaḥpramādāt vardhante duḥkhāni girikūṭavat
tat-vaśāt eva naśyanti sūryasya agre himam yathā
43. manaḥpramādāt duḥkhāni girikūṭavat vardhante tathā
eva tatvaśāt naśyanti yathā himam sūryasya agre
43. Through the mind's (manas) heedlessness, sufferings proliferate like mountain peaks. Yet, by its own power, they indeed vanish, just as snow melts before the sun.
यावज्जीवमनिन्द्यया च रमते शास्त्रार्थसंजातया तुल्यं वासनया मनो हि मुनिवन्मौनेन रागादिषु ।
पश्चात्पावनपावनं पदमजं तत्प्राप्य तच्छीतलं तत्संस्थेन न शोच्यते पुनरलं पुंसा महापत्स्वपि ॥ ४४ ॥
yāvajjīvamanindyayā ca ramate śāstrārthasaṃjātayā tulyaṃ vāsanayā mano hi munivanmaunena rāgādiṣu ,
paścātpāvanapāvanaṃ padamajaṃ tatprāpya tacchītalaṃ tatsaṃsthena na śocyate punaralaṃ puṃsā mahāpatsvapi 44
44. yāvat jīvam anindyayā ca ramate śāstrārthasaṃjātayā
tulyam vāsanayā manaḥ hi munivat maunena rāgādiṣu paścāt
pāvanapāvanam padam ajam tat prāpya tat śītalam tat
saṃsthena na śocyate punaḥ alam puṃsā mahāpatsu api
44. manaḥ yāvat jīvam anindyayā śāstrārthasaṃjātayā vāsanayā ca munivat rāgādiṣu maunena tulyam hi ramate.
paścāt pāvanapāvanam ajam tat śītalam padam prāpya tat saṃsthena puṃsā mahāpatsu api punaḥ alam na śocyate.
44. Throughout life, the mind (manas), like a sage, indeed finds delight in the pure innate tendencies (vāsanā) born of scriptural understanding (śāstra), maintaining quietude regarding attachments and the like. Subsequently, having attained that most purifying, unborn, and tranquil state (pada), a person established in that (state) is never again afflicted by sorrow, even amidst great calamities.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 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 (current chapter) 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