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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-21

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श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ संशयो यो महानयम् ।
हृदि व्यावर्तते लोलः कल्लोल इव सागरे ॥ १ ॥
śrīrāma uvāca ,
bhagavansarvadharmajña saṃśayo yo mahānayam ,
hṛdi vyāvartate lolaḥ kallola iva sāgare 1
1. śrīrāma uvāca | bhagavan sarvadharmajña saṃśayaḥ yaḥ mahān
ayam | hṛdi vyāvartate lolaḥ kallolaḥ iva sāgare || 1 ||
1. śrīrāma uvāca bhagavan sarvadharmajña,
ayam yaḥ mahān lolaḥ saṃśayaḥ,
sāgare kallolaḥ iva,
hṛdi vyāvartate.
1. Śrī Rāma said: O venerable one, knower of all natural law (dharma)! This great doubt, which is restless and fickle, churns within my heart like a mighty wave in the ocean.
दिक्कालाद्यनवच्छिन्ने तते नित्ये निरामये ।
म्लाना संविन्मनोनाम्नी कुतः केयमुपस्थिता ॥ २ ॥
dikkālādyanavacchinne tate nitye nirāmaye ,
mlānā saṃvinmanonāmnī kutaḥ keyamupasthitā 2
2. dik-kāla-ādi-anavacchinne tate nitye nirāmaye | mlānā
saṃvit manonāmnī kutaḥ kā iyam upasthitā || 2 ||
2. dik-kāla-ādi-anavacchinne,
tate,
nitye,
nirāmaye [brahmaṇi],
mlānā manonāmnī saṃvit kutaḥ iyam kā upasthitā?
2. In that reality which is unlimited by space and time, all-pervading, eternal, and free from defect - from where and how has this withered consciousness, known as the mind, arisen and come to exist?
यस्मादन्यन्न नामास्ति न भूतं न भविष्यति ।
कुतः कीदृक्कथं तत्र कलङ्कस्तस्य विद्यते ॥ ३ ॥
yasmādanyanna nāmāsti na bhūtaṃ na bhaviṣyati ,
kutaḥ kīdṛkkathaṃ tatra kalaṅkastasya vidyate 3
3. yasmāt anyat na nāma asti na bhūtam na bhaviṣyati
kutaḥ kīdṛk katham tatra kalaṅkaḥ tasya vidyate
3. yasmāt anyat nāma na asti na bhūtam na bhaviṣyati
kutaḥ kīdṛk katham tatra tasya kalaṅkaḥ vidyate
3. From whom there is nothing else, no other name, nothing that has been, and nothing that will be. How, of what kind, and why would any blemish exist in such an entity?
श्रीवसिष्ठ उवाच ।
साधु राम त्वया प्रोक्तं जाता ते मोक्षभागिनी ।
मतिरुत्तमनिष्यन्दा नन्दनस्येव मञ्जरी ॥ ४ ॥
śrīvasiṣṭha uvāca ,
sādhu rāma tvayā proktaṃ jātā te mokṣabhāginī ,
matiruttamaniṣyandā nandanasyeva mañjarī 4
4. śrīvasiṣṭhaḥ uvāca sādhu rāma tvayā proktam jātā te
mokṣabhāginī matiḥ uttama-niṣyandā nandanasya iva mañjarī
4. śrīvasiṣṭhaḥ uvāca rāma tvayā sādhu proktam te matiḥ
uttama-niṣyandā nandanasya iva mañjarī mokṣabhāginī jātā
4. Śrī Vasiṣṭha said: 'Well spoken, O Rāma! Your intellect, rich with supreme essence, has become a sharer in final liberation (mokṣa), like a blossom from the Nandana garden.'
पूर्वापरविचारार्थतत्परेयं मतिस्तव ।
संप्राप्स्यसि पदं प्रोच्चैर्यत्प्राप्तं शंकरादिभिः ॥ ५ ॥
pūrvāparavicārārthatatpareyaṃ matistava ,
saṃprāpsyasi padaṃ proccairyatprāptaṃ śaṃkarādibhiḥ 5
5. pūrva-apara-vicāra-artha-tat-parā iyam matiḥ tava
samprāpsyasi padam proccaiḥ yat prāptam śaṅkara-ādibhiḥ
5. tava iyam matiḥ pūrva-apara-vicāra-artha-tat-parā
proccaiḥ padam samprāpsyasi yat śaṅkara-ādibhiḥ prāptam
5. This intellect of yours is entirely devoted to the inquiry into the past and future (or 'cause and effect'). You will attain the supreme state which has been achieved by Śaṅkara and others.
सिद्धान्तकाले भवता प्रष्टव्योऽहमिदं परम् ।
करामलकवत्तेन सिद्धान्तस्ते भविष्यति ॥ ७ ॥
siddhāntakāle bhavatā praṣṭavyo'hamidaṃ param ,
karāmalakavattena siddhāntaste bhaviṣyati 7
7. siddhānta-kāle bhavatā praṣṭavyaḥ aham idam param
kara-āmalaka-vat tena siddhāntaḥ te bhaviṣyati
7. siddhānta-kāle bhavatā aham idam param praṣṭavyaḥ
tena te siddhāntaḥ kara-āmalaka-vat bhaviṣyati
7. At the appropriate time for final resolution, this ultimate (truth) should be inquired about by you from me. Through that, your understanding (of the doctrine) will become as clear as an āmalaka fruit in one's hand.
सिद्धान्तकाले प्रश्नोक्तिरेषा तव विराजते ।
प्रावृषीव हि केकोक्तिर्युक्ता शरदि हंसगीः ॥ ८ ॥
siddhāntakāle praśnoktireṣā tava virājate ,
prāvṛṣīva hi kekoktiryuktā śaradi haṃsagīḥ 8
8. siddhāntakāle praśna uktiḥ eṣā tava virājate
prāvṛṣi iva hi keka uktiḥ yuktā śaradi haṃsagīḥ
8. eṣā tava praśna uktiḥ siddhāntakāle virājate hi
prāvṛṣi keka uktiḥ iva śaradi haṃsagīḥ yuktā
8. This statement of yours is indeed quite fitting now, at the time of establishing a doctrine, just as a peacock's cry is appropriate in the rainy season, and the song of a swan in autumn.
सहजो नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।
प्रावृषि त्वतनूदग्रपयोदपटलोत्थितः ॥ ९ ॥
sahajo nīlimā vyomni śobhate prāvṛṣaḥ kṣaye ,
prāvṛṣi tvatanūdagrapayodapaṭalotthitaḥ 9
9. sahajaḥ nīlimā vyomni śobhate prāvṛṣaḥ kṣaye
prāvṛṣi tu atanūdagra-payoda-paṭalotthitaḥ
9. vyomni sahajaḥ nīlimā prāvṛṣaḥ kṣaye śobhate
tu prāvṛṣi atanūdagra-payoda-paṭalotthitaḥ
9. The inherent blueness of the sky shines beautifully at the end of the rainy season. However, during the rainy season itself, it is obscured by the arising of dense, enormous layers of clouds.
अयं प्रकृत आरब्धो मनोनिर्णय उत्तमः ।
यद्वशाज्जनताजन्म तदाकर्णय सुव्रत ॥ १० ॥
ayaṃ prakṛta ārabdho manonirṇaya uttamaḥ ,
yadvaśājjanatājanma tadākarṇaya suvrata 10
10. ayam prakṛtaḥ ārabdhaḥ manaḥ nirṇayaḥ uttamaḥ
yat vaśāt janatā-janma tat ākarṇaya suvrata
10. suvrata,
ayam prakṛtaḥ ārabdhaḥ uttamaḥ manaḥ nirṇayaḥ,
yat vaśāt janatā-janma,
tat ākarṇaya
10. Listen, O one of good vows, to this excellent discourse on the mind that has been commenced, by the power of which the birth of beings (saṃsāra) takes place.
एवं प्रकृतिरूपेयं मनोमननधर्मिणी ।
कर्मेति राम निर्णीतं सर्वैरेव मुमुक्षुभिः ॥ ११ ॥
evaṃ prakṛtirūpeyaṃ manomananadharmiṇī ,
karmeti rāma nirṇītaṃ sarvaireva mumukṣubhiḥ 11
11. evam prakṛti-rūpā iyam manaḥ-manana-dharmiṇī
karma iti rāma nirṇītam sarvaiḥ eva mumukṣubhiḥ
11. rāma,
evam iyam prakṛti-rūpā manaḥ-manana-dharmiṇī karma iti sarvaiḥ eva mumukṣubhiḥ nirṇītam
11. Thus, this, which is in the nature of primal matter (prakṛti) and whose intrinsic nature (dharma) is mental reflection, is indeed determined as action (karma) by all seekers of liberation (mokṣa), O Rama.
शृणु दर्शनभेदेन तन्नामाभिमताकृतिम् ।
वाग्मिनां वदतां यातं चित्राभिः शास्त्रदृष्टिभिः ॥ १२ ॥
śṛṇu darśanabhedena tannāmābhimatākṛtim ,
vāgmināṃ vadatāṃ yātaṃ citrābhiḥ śāstradṛṣṭibhiḥ 12
12. śṛṇu darśanabhedena tannāmābhimatākṛtim vāgminām
vadatām yātam citrābhiḥ śāstradṛṣṭibhiḥ
12. śṛṇu darśanabhedena citrābhiḥ śāstradṛṣṭibhiḥ
tannāmābhimatākṛtim vāgminām vadatām yātam
12. Listen! Due to the differences in philosophical (darśana) views, the specific conceptual form that is desired and identified by its name (nāma) is expounded by eloquent speakers who discuss it, through various scriptural perspectives.
यं यं भावमुपादत्ते मनो मननचञ्चलम् ।
तत्तामेति घनामोदमन्तःस्थः पवनो यथा ॥ १३ ॥
yaṃ yaṃ bhāvamupādatte mano mananacañcalam ,
tattāmeti ghanāmodamantaḥsthaḥ pavano yathā 13
13. yam yam bhāvam upādatte manaḥ mananañcalam tat
tām eti ghanāmodam antaḥsthaḥ pavanaḥ yathā
13. mananañcalam manaḥ yam yam bhāvam upādatte tat
tām eti yathā antaḥsthaḥ pavanaḥ ghanāmodam
13. Whatever state (bhāva) the mind, restless in its reflections, adopts, it (the mind) then attains that very state, just as the internal air (pavana) becomes intensely fragrant.
ततस्तमेव निर्णीय तमेव च विकल्पयन् ।
अन्तःस्थया रञ्जनया रञ्जयन्स्वामहंकृतिम् ॥ १४ ॥
tatastameva nirṇīya tameva ca vikalpayan ,
antaḥsthayā rañjanayā rañjayansvāmahaṃkṛtim 14
14. tataḥ tam eva nirṇīya tam eva ca vikalpayan
antaḥsthayā rañjanayā rañjayan svām ahaṅkṛtim
14. tataḥ tam eva nirṇīya tam eva ca vikalpayan
antaḥsthayā rañjanayā svām ahaṅkṛtim rañjayan
14. Then, having definitively ascertained that very thing, and repeatedly conceiving that same thing, one colors one's own ego (ahaṅkṛti) through an internal emotional attachment (rañjanā).
तन्निश्चयमुपादाय तत्रैव रसमृच्छति ।
यन्मयत्वं शरीरे तु ततो बुद्धीन्द्रियेषु च ॥ १५ ॥
tanniścayamupādāya tatraiva rasamṛcchati ,
yanmayatvaṃ śarīre tu tato buddhīndriyeṣu ca 15
15. tat niścayam upādāya tatra eva rasam ṛcchati
yanmayatvam śarīre tu tataḥ buddhīndriyeṣu ca
15. tat niścayam upādāya tatra eva rasam ṛcchati
yanmayatvam śarīre tu tataḥ ca buddhīndriyeṣu
15. Having embraced that determination, one then experiences delight (rasa) in that very thing. The state of identification with that (yanmayatva) then manifests in the body, and subsequently in the intellect and sense organs.
यन्मयं हि मनो राम देहस्तदनु तद्वशः ।
तत्तामायाति गन्धान्तः पवनो गन्धतामिव ॥ १६ ॥
yanmayaṃ hi mano rāma dehastadanu tadvaśaḥ ,
tattāmāyāti gandhāntaḥ pavano gandhatāmiva 16
16. yatmayam hi manaḥ rāma dehaḥ tad-anu tad-vaśaḥ
tat tām āyāti gandha-antaḥ pavanaḥ gandhatām iva
16. rāma hi manaḥ yatmayam dehaḥ tad-anu tad-vaśaḥ
tat tām āyāti gandha-antaḥ pavanaḥ gandhatām iva
16. O Rama, indeed, the mind becomes absorbed in whatever it is focused on, and subsequently, the body comes under its control. It (the mind, and consequently the body) attains the nature of that object, just as wind, permeated by a fragrance, takes on that scent.
बुद्धीन्द्रियेषु वल्गत्सु कर्मेन्द्रियगणस्ततः ।
स्फुरति स्वत एवोर्वी रजोलोल इवानिले ॥ १७ ॥
buddhīndriyeṣu valgatsu karmendriyagaṇastataḥ ,
sphurati svata evorvī rajolola ivānile 17
17. buddhīndriyeṣu valgatsu karmendriyagaṇaḥ tataḥ
sphurati svataḥ eva urvī rajo-lolaḥ iva anile
17. buddhīndriyeṣu valgatsu tataḥ karmendriyagaṇaḥ
svataḥ eva sphurati anile iva rajo-lolaḥ urvī
17. When the cognitive senses (buddhīndriyas) are active, the group of organs of action (karmendriyas) automatically stirs, just as the earth itself, with its dust agitated by the wind, trembles.
कर्मेन्द्रियगणे क्षुब्धे स्वशक्तिं प्रणयत्यलम् ।
कर्म निष्पद्यते स्फारं पांसुजालमिवानिले ॥ १८ ॥
karmendriyagaṇe kṣubdhe svaśaktiṃ praṇayatyalam ,
karma niṣpadyate sphāraṃ pāṃsujālamivānile 18
18. karmendriyagaṇe kṣubdhe sva-śaktim praṇayati alam
karma niṣpadyate sphāram pāṃsu-jālam iva anile
18. karmendriyagaṇe kṣubdhe (saḥ) sva-śaktim alam praṇayati,
sphāram karma pāṃsu-jālam anile iva niṣpadyate
18. When the group of organs of action (karmendriyas) is agitated, it fully exerts its own power (śakti). Then, extensive action (karma) is performed, just like a great cloud of dust is produced in the wind.
एवं हि मनसः कर्म कर्मबीजं मनः स्मृतम् ।
अभिन्नैव तयोः सत्ता यथा कुसुमगन्धयोः ॥ १९ ॥
evaṃ hi manasaḥ karma karmabījaṃ manaḥ smṛtam ,
abhinnaiva tayoḥ sattā yathā kusumagandhayoḥ 19
19. evam hi manasaḥ karma karma-bījam manaḥ smṛtam
abhinnā eva tayoḥ sattā yathā kusuma-gandhayoḥ
19. evam hi manasaḥ karma manaḥ karma-bījam smṛtam
tayoḥ sattā abhinnā eva yathā kusuma-gandhayoḥ
19. Indeed, such is the action (karma) of the mind, and the mind is declared to be the seed of (karma). Their existence (sattā), the mind and its action, is inseparable, just like that of a flower and its fragrance.
यादृशं भावमादत्ते दृढाभ्यासवशान्मनः ।
तथा स्पन्दाख्यकर्माख्यप्रथाशाखा विमुञ्चति ॥ २० ॥
yādṛśaṃ bhāvamādatte dṛḍhābhyāsavaśānmanaḥ ,
tathā spandākhyakarmākhyaprathāśākhā vimuñcati 20
20. yādṛśam bhāvam ādatte dṛḍhābhyāsavaśāt manaḥ
tathā spandākhyakarmākhyaprathāśākhā vimuñcati
20. manaḥ dṛḍhābhyāsavaśāt yādṛśam bhāvam ādatte
tathā spandākhyakarmākhyaprathāśākhā vimuñcati
20. Whatever mental disposition (bhāva) the mind assumes due to firm practice, in the same way, it releases the branches of established tradition (prathā) known as "spanda" (divine pulsation) and "karma" (action).
तथा क्रियां तत्फलतां निष्पादयति चादरात् ।
ततस्तमेव चास्वादमनुभूयाशु बध्यते ॥ २१ ॥
tathā kriyāṃ tatphalatāṃ niṣpādayati cādarāt ,
tatastameva cāsvādamanubhūyāśu badhyate 21
21. tathā kriyām tatphalatām niṣpādayati ca ādarāt
tataḥ tam eva ca āsvādam anubhūya āśu badhyate
21. tathā ca ādarāt kriyām tatphalatām niṣpādayati
tataḥ ca tam eva āsvādam anubhūya āśu badhyate
21. Similarly, it respectfully accomplishes (niṣpādayati) the action (kriyā) and its corresponding outcome. Then, by quickly experiencing that very gratification (āsvāda), one becomes bound.
यं यं भावमुपादत्ते तं तं वस्त्विति विन्दति ।
तत्तच्छ्रेयोऽन्यन्नास्तीति निश्चयोऽस्य च जायते ॥ २२ ॥
yaṃ yaṃ bhāvamupādatte taṃ taṃ vastviti vindati ,
tattacchreyo'nyannāstīti niścayo'sya ca jāyate 22
22. yam yam bhāvam upādatte tam tam vastu iti vindati tat
tat śreyaḥ anyat na asti iti niścayaḥ asya ca jāyate
22. yam yam bhāvam upādatte tam tam vastu iti vindati asya
ca tat tat śreyaḥ anyat na asti iti niścayaḥ jāyate
22. Whatever mental disposition (bhāva) one adopts, that very thing one perceives as reality (vastu). And for such a person, the firm conviction arises that "that alone is supreme good (śreyas), there is nothing else."
धर्मार्थकाममोक्षार्थं प्रयतन्ते सदैव हि ।
मनांसि दृढभिन्नानि प्रतिपत्त्या स्वयैव च ॥ २३ ॥
dharmārthakāmamokṣārthaṃ prayatante sadaiva hi ,
manāṃsi dṛḍhabhinnāni pratipattyā svayaiva ca 23
23. dharmārthakāmamokṣārtham prayatante sadā eva hi
manāṃsi dṛḍhabhinnāni pratipattyā svayā eva ca
23. dṛḍhabhinnāni manāṃsi ca svayā eva pratipattyā
dharmārthakāmamokṣārtham sadā eva hi prayatante
23. Indeed, minds always strive for the sake of natural law (dharma), prosperity (artha), desire (kāma), and liberation (mokṣa). And being firmly differentiated, they act according to their own understanding.
मनो वै कापिलानां तु प्रतिपत्तिनिजामलम् ।
उररीकृत्य निर्णीय कल्पिताः शास्त्रदृष्टयः ॥ २४ ॥
mano vai kāpilānāṃ tu pratipattinijāmalam ,
urarīkṛtya nirṇīya kalpitāḥ śāstradṛṣṭayaḥ 24
24. manaḥ vai kāpilānām tu pratipattini-jāmalam
urarīkṛtya nirṇīya kalpitāḥ śāstra-dṛṣṭayaḥ
24. kāpilānām tu manaḥ vai pratipattini-jāmalam
urarīkṛtya nirṇīya śāstra-dṛṣṭayaḥ kalpitāḥ
24. Indeed, the Sāṃkhya philosophers (kāpila), having acknowledged their own mind as inherently pure in its understanding, and having made their determinations, formulated their doctrinal perspectives.
मोक्षे तु नान्यथा प्राप्तिरिति भावितचेतसः ।
स्वां दृष्टिं प्रतिबिम्बन्ति स्थिताः स्वनियमभ्रमैः ॥ २५ ॥
mokṣe tu nānyathā prāptiriti bhāvitacetasaḥ ,
svāṃ dṛṣṭiṃ pratibimbanti sthitāḥ svaniyamabhramaiḥ 25
25. mokṣe tu na anyathā prāptiḥ iti bhāvitacetasaḥ svām
dṛṣṭim pratibimbanti sthitāḥ svaniyamabhramaiḥ
25. bhāvitacetasaḥ tu sthitāḥ svaniyamabhramaiḥ mokṣe na
anyathā prāptiḥ iti (vicārya) svām dṛṣṭim pratibimbanti
25. But those whose minds are convinced that there is no other path to the attainment of liberation (mokṣa), being established in the delusions of their own rules, merely reflect their own perspectives.
वेदान्तवादिनो बुद्ध्या ब्रह्मेदमिति रूढया ।
मुक्तिः शमदमोपेता निर्णीय परिकल्पिता ॥ २६ ॥
vedāntavādino buddhyā brahmedamiti rūḍhayā ,
muktiḥ śamadamopetā nirṇīya parikalpitā 26
26. vedāntavādinaḥ buddhyā brahma idam iti rūḍhayā
muktiḥ śamadamo-petā nirṇīya parikalpitā
26. vedāntavādinaḥ "idam brahma" iti rūḍhayā
buddhyā muktiḥ śamadamo-petā nirṇīya parikalpitā
26. The proponents of Vedānta, with an intellect (buddhi) firmly established in the conviction that 'this is Brahman (brahman),' having ascertained [the nature of liberation (mokṣa)], conceived it as accompanied by tranquility and self-restraint.
मुक्तौ तु नान्यथा प्राप्तिरिति भावितचेतसः ।
स्वां दृष्टिं प्रविवृण्वन्ति स्वैरेव नियमभ्रमैः ॥ २७ ॥
muktau tu nānyathā prāptiriti bhāvitacetasaḥ ,
svāṃ dṛṣṭiṃ pravivṛṇvanti svaireva niyamabhramaiḥ 27
27. muktau tu na anyathā prāptiḥ iti bhāvitacetasaḥ
svām dṛṣṭim pravivṛṇvanti svaiḥ eva niyamabhramaiḥ
27. bhāvitacetasaḥ tu "muktau na anyathā prāptiḥ" iti (vicārya)
svaiḥ eva niyamabhramaiḥ svām dṛṣṭim pravivṛṇvanti
27. But those whose minds are convinced that there is no other path to the attainment of liberation (mokṣa), explain their own perspectives by means of their very own delusory rules.
विज्ञानवादिनो बुद्ध्या स्फुरत्स्वभ्रमपूरया ।
मुक्तिः शमदमोपेता निर्णीय परिकल्पिता ॥ २८ ॥
vijñānavādino buddhyā sphuratsvabhramapūrayā ,
muktiḥ śamadamopetā nirṇīya parikalpitā 28
28. vijñānavādinaḥ buddhyā sphurat svabhramapūrayā
muktiḥ śamadamopetā nirṇīya parikalpitā
28. vijñānavādinaḥ sphurat svabhramapūrayā buddhyā
śamadamopetā muktiḥ nirṇīya parikalpitā
28. The Vijñānavādins, with an intellect (buddhi) that is vibrant with and full of their own misconceptions, have ascertained and then posited liberation (mokṣa) as something endowed with tranquility (śama) and self-control (dama).
मुक्तौ तु नान्यथा प्राप्तिरिति भावितचेतसः ।
स्वां दृष्टिं प्रविवृण्वन्ति स्वैरेव नियमभ्रमैः ॥ २९ ॥
muktau tu nānyathā prāptiriti bhāvitacetasaḥ ,
svāṃ dṛṣṭiṃ pravivṛṇvanti svaireva niyamabhramaiḥ 29
29. muktau tu na anyathā prāptiḥ iti bhāvitacetasaḥ
svāṃ dṛṣṭiṃ pravivṛṇvanti svaiḥ eva niyamabhramaiḥ
29. tu muktau anyathā prāptiḥ na iti bhāvitacetasaḥ
svāṃ dṛṣṭiṃ svaiḥ eva niyamabhramaiḥ pravivṛṇvanti
29. But, those whose minds are thus persuaded that "there is no other attainment of liberation (mokṣa) in any other way," they expound their own views using their very own delusive principles.
आर्हतादिभिरन्यैश्च स्वयाभिमतयेच्छया ।
चित्राश्चित्रसमाचारैः कल्पिताः शास्त्रदृष्टयः ॥ ३० ॥
ārhatādibhiranyaiśca svayābhimatayecchayā ,
citrāścitrasamācāraiḥ kalpitāḥ śāstradṛṣṭayaḥ 30
30. ārhataādibhiḥ anyaiḥ ca svayā abhimatayā icchayā
citrāḥ citrasamācāraiḥ kalpitāḥ śāstradṛṣṭayaḥ
30. ārhataādibhiḥ anyaiḥ ca svayā abhimatayā icchayā
citrasamācāraiḥ citrāḥ śāstradṛṣṭayaḥ kalpitāḥ
30. And by the Arhatas and others, diverse scriptural doctrines have been conceived according to their own cherished desires and through various practices.
निर्निमित्तोत्थसौम्याम्बुबुद्बुदौघैरिवोत्थितैः ।
स्वनिश्चितैरिति प्रौढा नानाकारा हि रीतयः ॥ ३१ ॥
nirnimittotthasaumyāmbubudbudaughairivotthitaiḥ ,
svaniścitairiti prauḍhā nānākārā hi rītayaḥ 31
31. nirnimitta-uttha-saumyā-ambu-budbuda-oghaiḥ iva
utthitaiḥ svaniścitaiḥ iti prauḍhāḥ nānākārāḥ hi rītayaḥ
31. nirnimittotthasaumyāmbubudbudaughaiḥ iva utthitaiḥ
svaniścitaiḥ iti nānākārāḥ prauḍhāḥ rītayaḥ hi
31. Indeed, these diverse and fully developed doctrines are like masses of gentle water bubbles that have arisen without any apparent cause, produced solely by their own firm convictions.
सर्वासामेव चैतासां रीतीनामेवमाकरः ।
मनो नाम महाबाहो मणीनामिव सागरः ॥ ३२ ॥
sarvāsāmeva caitāsāṃ rītīnāmevamākaraḥ ,
mano nāma mahābāho maṇīnāmiva sāgaraḥ 32
32. sarvāsām eva ca etāsām rītīnām evam ākaraḥ
manaḥ nāma mahābāho maṇīnām iva sāgaraḥ
32. mahābāho ca sarvāsām etāsām rītīnām evam manaḥ nāma ākaraḥ,
maṇīnām sāgaraḥ iva.
32. O mighty-armed one, the mind (manas) is indeed the source of all these tendencies, just as the ocean is the source of jewels.
न निम्बेक्षू कटुस्वादू शीतोष्णौ नेन्दुपावकौ ।
यद्यथा परमाभ्यस्तमुपलब्धं तथैव तत् ॥ ३३ ॥
na nimbekṣū kaṭusvādū śītoṣṇau nendupāvakau ,
yadyathā paramābhyastamupalabdhaṃ tathaiva tat 33
33. na nimbekṣū kaṭusvādū śītoṣṇau na indupāvakau
yat yathā paramābhyastam upalabdham tathā eva tat
33. nimbekṣū na kaṭusvādū,
indupāvakau ca na śītoṣṇau.
yat yathā paramābhyastam upalabdham,
tat tathā eva.
33. Neem and sugarcane are not (simultaneously) bitter and sweet, nor are the moon and fire (simultaneously) cold and hot. However, whatever is thoroughly habituated to be perceived in a certain way, that (is experienced) exactly so.
यस्त्वकृत्रिम आनन्दस्तदर्थं प्रयतैर्नरैः ।
मनस्तन्मयतां नेयं येनासौ समवाप्यते ॥ ३४ ॥
yastvakṛtrima ānandastadarthaṃ prayatairnaraiḥ ,
manastanmayatāṃ neyaṃ yenāsau samavāpyate 34
34. yaḥ tu akṛtrimaḥ ānandaḥ tadartham prayataiḥ narāiḥ
manaḥ tanmayatām neyam yena asau samavāpyate
34. tu yaḥ akṛtrimaḥ ānandaḥ asti,
tadartham prayataiḥ narāiḥ manaḥ tanmayatām neyam.
yena asau (ānandaḥ) samavāpyate.
34. The genuine bliss (ānanda) that exists, for its sake, by men who strive, the mind (manas) should be led to identify with it, by which means that (bliss) is fully attained.
दृश्यं संपरिडिम्भं स्वं तुच्छं परिहरन्मनः ।
तज्जाभ्यां सुखदुःखाभ्यां नावश्यं परिकृष्यते ॥ ३५ ॥
dṛśyaṃ saṃpariḍimbhaṃ svaṃ tucchaṃ pariharanmanaḥ ,
tajjābhyāṃ sukhaduḥkhābhyāṃ nāvaśyaṃ parikṛṣyate 35
35. dṛśyam samparīḍimbham svam tuccham pariharan manaḥ
tajjābhyām sukhaduḥkhābhyām na avaśyam parikṛṣyate
35. manaḥ svam samparīḍimbham tuccham dṛśyam pariharan,
tajjābhyām sukhaduḥkhābhyām na avaśyam parikṛṣyate.
35. The mind (manas), when it dismisses its own perceived world (dṛśyam) as completely illusory and insignificant, is not necessarily dragged by the joy and sorrow (sukha-duḥkha) that arise from it.
अपवित्रमसद्रूपं मोहनं भयकारणम् ।
दृश्यमाभासमाभोगि बन्धमाभावयानघ ॥ ३६ ॥
apavitramasadrūpaṃ mohanaṃ bhayakāraṇam ,
dṛśyamābhāsamābhogi bandhamābhāvayānagha 36
36. apavitram asad-rūpam mohanam bhaya-kāraṇam
dṛśyam ābhāsam ābhogi bandham ābhāvaya anagha
36. anagha dṛśyam apavitram asad-rūpam mohanam
bhaya-kāraṇam ābhāsam ābhogi bandham ābhāvaya
36. O sinless one, perceive the visible (dṛśyam) world as impure, having an unreal nature, deluding, causing fear, a mere appearance that pervades everything, and ultimately leading to bondage.
मायैषा सा ह्यविद्यैषा भावनैषा भयावहा ।
संविदस्तन्मयत्वं यत्तत्कर्मेति विदुर्बुधाः ॥ ३७ ॥
māyaiṣā sā hyavidyaiṣā bhāvanaiṣā bhayāvahā ,
saṃvidastanmayatvaṃ yattatkarmeti vidurbudhāḥ 37
37. māyā eṣā sā hi avidyā eṣā bhāvanā eṣā bhayā-vahā
saṁvidaḥ tat-mayatvam yat tat karma iti viduḥ budhāḥ
37. eṣā hi māyā eṣā avidyā eṣā bhayā-vahā bhāvanā budhāḥ
viduḥ yat saṁvidaḥ tat-mayatvam tat karma iti
37. Indeed, this (the perceived world) is māyā, this is ignorance (avidyā), and this is a terrifying mental construct. The wise (budhāḥ) understand that the consciousness's (saṁvid) identification with that (visible world) is (karma).
दृष्ट्वा दृश्यैकतानत्वं विद्धि त्वं मोहनं मनः ।
प्रमार्जयेव तन्मिथ्या महामलिनकर्दमम् ॥ ३८ ॥
dṛṣṭvā dṛśyaikatānatvaṃ viddhi tvaṃ mohanaṃ manaḥ ,
pramārjayeva tanmithyā mahāmalinakardamam 38
38. dṛṣṭvā dṛśya-ekatānatvam viddhi tvam mohanam manaḥ
pramārjayet iva tat mithyā mahā-malina-kardamam
38. tvam dṛṣṭvā dṛśya-ekatānatvam viddhi manaḥ mohanam
iva pramārjayet tat mithyā mahā-malina-kardamam
38. Having seen the mind's (manas) complete absorption in the visible world, know that this mind is deluding. You should wipe away its illusory, deep, defiling mire as if cleansing it.
दृश्यतन्मयता यैषा स्वभावस्थानुभूयते ।
संसारमदिरा सेयमविद्येत्युच्यते बुधैः ॥ ३९ ॥
dṛśyatanmayatā yaiṣā svabhāvasthānubhūyate ,
saṃsāramadirā seyamavidyetyucyate budhaiḥ 39
39. dṛśya-tanmayatā yā eṣā svabhāva-sthā anubhūyate
saṁsāra-madirā sā iyam avidyā iti ucyate budhaiḥ
39. yā eṣā dṛśya-tanmayatā svabhāva-sthā anubhūyate
sā iyam saṁsāra-madirā avidyā iti budhaiḥ ucyate
39. This identification with the visible (dṛśyam), which is naturally experienced as one's intrinsic nature (svabhāva), is the intoxicating drink of transmigration (saṁsāra); it is called ignorance (avidyā) by the wise (budhāḥ).
अनयोपहतो लोकः कल्याणं नाधिगच्छति ।
भास्वरं तापनालोकं पटलान्धेक्षणो यथा ॥ ४० ॥
anayopahato lokaḥ kalyāṇaṃ nādhigacchati ,
bhāsvaraṃ tāpanālokaṃ paṭalāndhekṣaṇo yathā 40
40. anayaḥ upahataḥ lokaḥ kalyāṇam na adhigacchati
bhāsvaram tāpanālokam paṭalāndhekṣaṇaḥ yathā
40. anayaḥ upahataḥ lokaḥ kalyāṇam na adhigacchati
yathā paṭalāndhekṣaṇaḥ bhāsvaram tāpanālokam
40. A person afflicted by misfortune (anaya) does not achieve well-being, just as someone whose eye is blinded by a cataract does not perceive a brilliant, intense light.
स्वयमुत्पद्यते सा च संकल्पाद्व्योमवृक्षवत् ।
असंकल्पनमात्रेण भावनायां महामते ॥ ४१ ॥
svayamutpadyate sā ca saṃkalpādvyomavṛkṣavat ,
asaṃkalpanamātreṇa bhāvanāyāṃ mahāmate 41
41. svayam utpadyate sā ca saṃkalpāt vyoma-vṛkṣa-vat
asaṃkalpana-mātreṇa bhāvanāyām mahāmate
41. mahāmate sā ca svayam saṃkalpāt vyoma-vṛkṣa-vat
utpadyate asaṃkalpana-mātreṇa bhāvanāyām
41. And that [delusion] spontaneously arises from mental formation (saṃkalpa), just like a sky-tree (vyomavṛkṣa). O great-minded one (mahāmate), it ceases in the inner experience (bhāvanā) merely through the absence of mental formation (asaṃkalpana).
क्षीणायां स्वरसादेव विमर्शेन विलासिना ।
असंसङ्गः पदार्थेषु सर्वेषु स्थिरतां गतः ॥ ४२ ॥
kṣīṇāyāṃ svarasādeva vimarśena vilāsinā ,
asaṃsaṅgaḥ padārtheṣu sarveṣu sthiratāṃ gataḥ 42
42. kṣīṇāyām svarasāt eva vimarśena vilāsinā
asaṃsaṅgaḥ padārtheṣu sarveṣu sthiratām gataḥ
42. svarasāt eva vilāsinā vimarśena kṣīṇāyām
asaṃsaṅgaḥ sarveṣu padārtheṣu sthiratām gataḥ
42. When [that delusion] is diminished spontaneously (svarasa) through radiant reflection (vimarśa), non-attachment (asaṃsaṅga) to all objects (padārtha) becomes firmly established (sthiratām gataḥ).
सत्यदृष्टौ प्रपन्नायामसत्ये क्षयमागते ।
निर्विकल्पचिदच्छात्मा स आत्मा समवाप्यते ॥ ४३ ॥
satyadṛṣṭau prapannāyāmasatye kṣayamāgate ,
nirvikalpacidacchātmā sa ātmā samavāpyate 43
43. satya-dṛṣṭau prapannāyām asatye kṣayam āgate
nirvikalpa-cit-accha-ātmā saḥ ātmā samavāpyate
43. satya-dṛṣṭau prapannāyām asatye kṣayam āgate
saḥ nirvikalpa-cit-accha-ātmā ātmā samavāpyate
43. When true insight (satyadṛṣṭi) is attained, and unreality (asatya) has reached its demise, then that Self (ātman) - pure consciousness (cit), stainless, and beyond conceptualization (nirvikalpa) - is fully realized.
न सत्ता यस्य नासत्ता न सुखं नापि दुःखिता ।
केवलं केवलीभावो यस्यान्तरुपलभ्यते ॥ ४४ ॥
na sattā yasya nāsattā na sukhaṃ nāpi duḥkhitā ,
kevalaṃ kevalībhāvo yasyāntarupalabhyate 44
44. na sattā yasya na asattā na sukham na api duḥkhitā
kevalam kevalībhāvaḥ yasya antaḥ upalabhyate
44. yasya antaḥ na sattā na asattā na sukham na
api duḥkhitā kevalam kevalībhāvaḥ upalabhyate
44. That within which is experienced neither existence nor non-existence, neither pleasure nor pain, but only a state of pure, isolated being.
अभव्यया भावनया न चित्तेन्द्रियदृष्टिभिः ।
आत्मनोऽनन्यभूताभिरपि यः परिवर्जितः ॥ ४५ ॥
abhavyayā bhāvanayā na cittendriyadṛṣṭibhiḥ ,
ātmano'nanyabhūtābhirapi yaḥ parivarjitaḥ 45
45. abhavyayā bhāvanayā na cittendriyadṛṣṭibhiḥ
ātmanaḥ ananyabhūtābhiḥ api yaḥ parivarjitaḥ
45. yaḥ abhavyayā bhāvanayā na cittendriyadṛṣṭibhiḥ
api ātmanaḥ ananyabhūtābhiḥ parivarjitaḥ
45. That (reality) which is not grasped by improper ideation, nor by the perceptions of the mind and senses, and which is devoid even of those (perceptions) that are not distinct from the (ātman) itself.
वासनाभिरनन्ताभिर्व्योमेव घनराजिभिः ।
संदिग्धायां यथा रज्ज्वां सर्पतत्त्वं तथैव हि ॥ ४६ ॥
vāsanābhiranantābhirvyomeva ghanarājibhiḥ ,
saṃdigdhāyāṃ yathā rajjvāṃ sarpatattvaṃ tathaiva hi 46
46. vāsanābhiḥ anantābhiḥ vyoma iva ghanarājibhiḥ
saṃdigdhāyām yathā rajjvām sarpatattvam tathā eva hi
46. anantābhiḥ vāsanābhiḥ vyoma ghanarājibhiḥ iva (obscured); yathā saṃdigdhāyām rajjvām sarpatattvam (perceived),
tathā eva hi (true nature obscured)
46. By endless latent impressions (vāsanās), just as the sky (vyoma) (appears veiled) by rows of clouds; and just as the reality of a snake (is perceived) in a doubtful rope, exactly so indeed (is the true nature obscured).
चिदाकाशात्मना बन्धस्त्वबन्धेनैव कल्पितः ।
कल्पितं कल्पितं वस्तु प्रतिकल्पनयान्यथा ॥ ४७ ॥
cidākāśātmanā bandhastvabandhenaiva kalpitaḥ ,
kalpitaṃ kalpitaṃ vastu pratikalpanayānyathā 47
47. cidākāśātmanā bandhaḥ tu abandhena eva kalpitaḥ
kalpitam kalpitam vastu pratikalpanayā anyathā
47. cidākāśātmanā bandhaḥ tu abandhena eva kalpitaḥ.
kalpitam kalpitam vastu pratikalpanayā anyathā (bhavati).
47. Bondage (bandha), in the essential nature of the consciousness-ether (cidākāśātman), is indeed imagined solely through non-bondage itself. Whatever is imagined appears differently with each successive act of imagination.
तदेवान्यत्वमादत्ते खमहोरात्रयोरिव ।
यदतुच्छमनायासमनुपाधि गतभ्रमम् ॥ ४८ ॥
tadevānyatvamādatte khamahorātrayoriva ,
yadatucchamanāyāsamanupādhi gatabhramam 48
48. tat eva anyatvam ādatte kham ahorātrayoḥ iva
yat atuccham anāyāsam anupādhi gatabhramam
48. yat atuccham anāyāsam anupādhi gatabhramam
tat eva kham ahorātrayoḥ iva anyatvam ādatte
48. That very (ultimate reality) assumes various distinctions, just as the sky appears different between day and night. This (reality) is substantial, effortless, unconditioned, and free from error.
तत्तत्कल्पनयातीतं तत्सुखायैव कल्पते ।
शून्य एव कुसूले तु सिंहोऽस्तीति भयं यथा ॥ ४९ ॥
tattatkalpanayātītaṃ tatsukhāyaiva kalpate ,
śūnya eva kusūle tu siṃho'stīti bhayaṃ yathā 49
49. tat tat kalpanayā atītam tat sukhāya eva kalpate
śūnye eva kusūle tu siṃhaḥ asti iti bhayam yathā
49. tat tat kalpanayā atītam tat eva sukhāya kalpate; yathā
śūnye eva kusūle tu siṃhaḥ asti iti bhayam (bhavati)
49. That (reality) which transcends all specific mental constructions, indeed leads only to happiness. It is like the fear, 'There is a lion!' (arising) in an empty granary.
शून्य एव शरीरेऽन्तर्बद्धोऽस्मीति भयं तथा ।
शून्य एव कुसूले तु प्रेक्ष्य सिंहो न लभ्यते ॥ ५० ॥
śūnya eva śarīre'ntarbaddho'smīti bhayaṃ tathā ,
śūnya eva kusūle tu prekṣya siṃho na labhyate 50
50. śūnye eva śarīre antaḥ baddhaḥ asmi iti bhayam
tathā śūnye eva kusūle tu prekṣya siṃhaḥ na labhyate
50. tathā śūnye eva śarīre antaḥ baddhaḥ asmi iti bhayam
(bhavati); tu śūnye eva kusūle prekṣya siṃhaḥ na labhyate
50. Similarly, the fear 'I am bound!' (arises) within this empty body. However, in that empty granary, upon looking, no lion is found.
तथा संसारबन्धार्थः प्रेक्षितोऽसौ न लभ्यते ।
इदं जगदयं चाहमिति संभ्रान्तमुत्थितम् ॥ ५१ ॥
tathā saṃsārabandhārthaḥ prekṣito'sau na labhyate ,
idaṃ jagadayaṃ cāhamiti saṃbhrāntamutthitam 51
51. tathā saṃsārabandhaarthaḥ prekṣitaḥ asau na labhyate
idam jagat ayam ca aham iti saṃbhrāntam utthitam
51. tathā saṃsārabandhaarthaḥ asau prekṣitaḥ na labhyate;
idam jagat ca ayam aham iti saṃbhrāntam utthitam
51. Similarly, the cause of the cycle of rebirth (saṃsāra), when examined, is not found. The confused notion, 'This is the world, and this is I,' has (thus) arisen.
बालानां मध्यमे काले छाया वैतालिकी यथा ।
कल्पनावशतो जन्तोर्भावाभावशुभाशुभाः ॥ ५२ ॥
bālānāṃ madhyame kāle chāyā vaitālikī yathā ,
kalpanāvaśato jantorbhāvābhāvaśubhāśubhāḥ 52
52. bālānām madhyame kāle chāyā vaitālikī yathā |
kalpanāvaśataḥ jantoḥ bhāvābhāvaśubhāśubhāḥ || 52 ||
52. yathā bālānām madhyame kāle vaitālikī chāyā (asti),
(tathā) jantoḥ kalpanāvaśataḥ bhāvābhāvaśubhāśubhāḥ (bhavanti)
52. Just as an illusory shadow appears for children in the middle of the day, so too, for a living being, existence and non-existence, good and bad, arise due to the influence of imagination.
क्षणादसत्तामायान्ति सत्तामपि पुनः क्षणात् ।
मातैव गृहिणीभावगृहीता कण्ठलम्बिनी ॥ ५३ ॥
kṣaṇādasattāmāyānti sattāmapi punaḥ kṣaṇāt ,
mātaiva gṛhiṇībhāvagṛhītā kaṇṭhalambinī 53
53. kṣaṇāt asattām āyānti sattām api punaḥ kṣaṇāt |
mātā eva gṛhiṇībhāvagṛhītā kaṇṭhalambinī || 53 ||
53. (tāḥ) kṣaṇāt asattām āyānti,
punaḥ api kṣaṇāt sattām (āyānti).
mātā eva gṛhiṇībhāvagṛhītā kaṇṭhalambinī (sati)
53. In a moment they attain non-existence, and again in a moment they attain existence. Even a mother, when perceived and embraced in the manner of a wife...
करोति गृहिणीकार्यं सुरतानन्ददा सती ।
कान्तैव मातृभावेन गृहीता कण्ठलम्बिनी ॥ ५४ ॥
karoti gṛhiṇīkāryaṃ suratānandadā satī ,
kāntaiva mātṛbhāvena gṛhītā kaṇṭhalambinī 54
54. karoti gṛhiṇīkāryam suratānandadā satī | kāntā
eva mātṛbhāvena gṛhītā kaṇṭhalambinī || 54 ||
54. (sā) suratānandadā satī gṛhiṇīkāryam karoti.
kāntā eva mātṛbhāvena gṛhītā kaṇṭhalambinī (bhavati).
54. While bestowing the joy of intimacy, she performs the duties of a wife. Similarly, even a beloved woman, if perceived with the sentiment of a mother while embracing the neck...
नूनं विस्मारयत्येव मन्मथं मातृभावनात् ।
भावानुसारिफलदं पदार्थौघमवेक्ष्य च ॥ ५५ ॥
nūnaṃ vismārayatyeva manmathaṃ mātṛbhāvanāt ,
bhāvānusāriphaladaṃ padārthaughamavekṣya ca 55
55. nūnam vismārayati eva manmatham mātṛbhāvanāt |
bhāvānusāriphaladam padārthaugham avekṣya ca || 55 ||
55. nūnam mātṛbhāvanāt manmatham vismārayati eva.
ca bhāvānusāriphaladam padārthaugham avekṣya (idam sidhyati).
55. Indeed, the motherly sentiment certainly makes one forget sexual desire (manmatha). This is by observing that the entire collection of objects yields results in accordance with one's disposition.
न ज्ञेनेह पदार्थेषु रूपमेकमुदीर्यते ।
दृढभावनया चेतो यद्यथा भावयत्यलम् ॥ ५६ ॥
na jñeneha padārtheṣu rūpamekamudīryate ,
dṛḍhabhāvanayā ceto yadyathā bhāvayatyalam 56
56. na jñāne iha padārtheṣu rūpam ekam udīryate
dṛḍhabhāvanayā cetaḥ yat yathā bhāvayati alam
56. iha jñāne padārtheṣu ekam rūpam na udīryate
yat yathā cetaḥ dṛḍhabhāvanayā alam bhāvayati
56. In this world, a single form is not truly ascertained in objects by (objective) knowledge (jñāna). Instead, the mind (cetas), through firm contemplation (bhāvanā), fully perceives whatever it intensely conceives in a particular manner.
तत्तत्फलं तदाकारं तावत्कालं प्रपश्यति ।
न तदस्ति न यत्सत्यं न तदस्ति न यन्मृषा ॥ ५७ ॥
tattatphalaṃ tadākāraṃ tāvatkālaṃ prapaśyati ,
na tadasti na yatsatyaṃ na tadasti na yanmṛṣā 57
57. tat tat phalam tadākāram tāvat kālam prapaśyati
na tat asti na yat satyam na tat asti na yat mṛṣā
57. tat tat phalam tāvat kālam tadākāram prapaśyati
na tat asti na yat satyam na tat asti na yat mṛṣā
57. Whatever the mind intensely conceives, that very fruit, shaped accordingly, it perceives for that duration. There is nothing that is not real (satyam), and nothing that is not unreal (mṛṣā).
यद्यथा येन निर्णीतं तत्तथा तेन लक्ष्यते ।
भाविताकाशमातङ्गं व्योमहस्तितया मनः ॥ ५८ ॥
yadyathā yena nirṇītaṃ tattathā tena lakṣyate ,
bhāvitākāśamātaṅgaṃ vyomahastitayā manaḥ 58
58. yat yathā yena nirṇītam tat tathā tena lakṣyate
bhāvitākāśamātaṅgam vyomahastitayā manaḥ
58. yat yathā yena nirṇītam,
tat tathā tena lakṣyate manaḥ vyomahastitayā bhāvitākāśamātaṅgam (paśyati)
58. Whatever is determined in whatever manner by someone, that is perceived in that very manner by them. The mind (manas), for instance, perceives an elephant imagined in the sky by virtue of its sky-elephant nature.
व्योमकाननमातङ्गीं व्योमस्थामनुधावति ।
तस्मात्संकल्पमेव त्वं सर्वभावमयात्मकम् ॥ ५९ ॥
vyomakānanamātaṅgīṃ vyomasthāmanudhāvati ,
tasmātsaṃkalpameva tvaṃ sarvabhāvamayātmakam 59
59. vyomakānanāmātaṅgīm vyomasthām anudhāvati
tasmāt saṃkalpam eva tvam sarvabhāvamayātmakam
59. (manaḥ) vyomakānanāmātaṅgīm vyomasthām anudhāvati tasmāt
tvam saṃkalpam eva sarvabhāvamayātmakam (jñihi/viddhi)
59. The mind (manas) pursues a female elephant of the sky-forest, dwelling in the sky. Therefore, you (should know) that "saṃkalpa" (conception or mental resolve) itself is the very essence (ātman) of all forms of existence.
त्यज राम सुषुप्तस्थः स्वात्मनैव भवात्मनः ।
मणिर्हि प्रतिबिम्बानां प्रतिषेधक्रियां प्रति ॥ ६० ॥
tyaja rāma suṣuptasthaḥ svātmanaiva bhavātmanaḥ ,
maṇirhi pratibimbānāṃ pratiṣedhakriyāṃ prati 60
60. tyaja rāma suṣuptasthaḥ svātmanā eva bhavātmanaḥ
maṇiḥ hi pratibimbānām pratiṣedhakriyām prati
60. rāma,
suṣuptasthaḥ [tvam] svātmanā eva bhavātmanaḥ [buddhim] tyaja.
hi maṇiḥ pratibimbānām pratiṣedhakriyām prati [aśaktaḥ bhavati].
60. O Rama, being in a state akin to deep sleep, abandon your identification with the existent self (ātman) through your own true Self (ātman). For, a gem is indeed incapable of preventing reflections.
न शक्तो जडभावेन नतु राम भवादृशः ।
यदात्मनि जगद्राम तवेह प्रतिबिम्बति ॥ ६१ ॥
na śakto jaḍabhāvena natu rāma bhavādṛśaḥ ,
yadātmani jagadrāma taveha pratibimbati 61
61. na śaktaḥ jaḍabhāvena natu rāma bhavādṛśaḥ
yat ātmani jagat rāma tava iha pratibimbati
61. rāma,
jaḍabhāvena [kascit] na śaktaḥ.
natu rāma,
bhavādṛśaḥ [na jaḍaḥ].
yat,
rāma,
tava ātmani iha jagat pratibimbati.
61. O Rama, an inert being is not capable (of distinguishing the reflection from the self). But certainly, one like you is not like that. For, O Rama, the world here reflects in your Self (ātman).
तदवस्त्विति निर्णीय मा तेनागच्छ रञ्जनम् ।
तदेव सत्यमिति वाप्यभिन्नं परमात्मनः ॥ ६२ ॥
tadavastviti nirṇīya mā tenāgaccha rañjanam ,
tadeva satyamiti vāpyabhinnaṃ paramātmanaḥ 62
62. tat avastu iti nirṇīya mā tena āgaccha rañjanam
tat eva satyam iti vā api abhinnam paramātmanaḥ
62. tat avastu iti nirṇīya,
tena rañjanam mā āgaccha.
vā api tat eva satyam iti [nirṇīya],
vā paramātmanaḥ abhinnam [iti nirṇīya].
62. Therefore, having determined that it (the world) is unreal, do not become stained by attachment to it. Or, (if you consider) that alone to be real and non-different from the Supreme Self (ātman).
मत्वान्तस्त्वमनाद्यन्तं भावयात्मानमात्मना ।
चेतसि प्रतिबिम्बन्ति ये भावास्तव राघव ।
रञ्जयन्त्वन्यसक्तत्वान्मा ते त्वां स्फटिकं यथा ॥ ६३ ॥
matvāntastvamanādyantaṃ bhāvayātmānamātmanā ,
cetasi pratibimbanti ye bhāvāstava rāghava ,
rañjayantvanyasaktatvānmā te tvāṃ sphaṭikaṃ yathā 63
63. matvā antaḥ tvam anādyantam bhāvaya
ātmānam ātmanā cetasi pratibimbanti
ye bhāvāḥ tava rāghava rañjayantu
anyasaktatvāt mā te tvām sphaṭikam yathā
63. [idam] matvā,
tvam antaḥ anādyantam ātmānam ātmanā bhāvaya.
he rāghava,
ye bhāvāḥ tava cetasi pratibimbanti,
[te] anyasaktatvāt rañjayantu [tvām],
mā te tvām sphaṭikam yathā [rañjayantu].
63. Having realized this (that it is real and non-different from the Supreme Self (ātman)), meditate upon the beginningless and endless Self (ātman) within yourself, by means of your (true) Self (ātman). O Raghava, those mental states (bhāva) that reflect in your consciousness - they may indeed stain you due to attachment to other things - therefore, do not let them stain you, just like a crystal.
स्फटिकममननं यथा विशन्ति प्रकटतया न च रञ्जना विचित्रा ।
इह हि विमननं तथा विशन्तु प्रकटतया भुवनैषणा भवन्तम् ॥ ६४ ॥
sphaṭikamamananaṃ yathā viśanti prakaṭatayā na ca rañjanā vicitrā ,
iha hi vimananaṃ tathā viśantu prakaṭatayā bhuvanaiṣaṇā bhavantam 64
64. sphaṭikam amananam yathā viśanti
prakaṭatayā na ca rañjanā vicitrā
iha hi vimananam tathā viśantu
prakaṭatayā bhuvaneṣaṇā bhavantam
64. yathā vicitrā rañjanā prakaṭatayā amananam sphaṭikam viśanti ca na,
hi tathā bhuvaneṣaṇā prakaṭatayā vimananam bhavantam iha viśantu
64. Just as various vibrant colors clearly enter a crystal that is free from thought (amanana), yet do not truly stain it, in the same way, may worldly desires (bhuvaneṣaṇā) clearly enter you, who are free from mental activity (vimana), without affecting you.

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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

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

sthiti 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 (current chapter) 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