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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-33

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श्रीवसिष्ठ उवाच ।
सर्वातिशयसाफल्यात्सर्वं सर्वत्र सर्वदा ।
संभवत्येव तस्मात्त्वं शुभोद्योगं न संत्यज ॥ १ ॥
śrīvasiṣṭha uvāca ,
sarvātiśayasāphalyātsarvaṃ sarvatra sarvadā ,
saṃbhavatyeva tasmāttvaṃ śubhodyogaṃ na saṃtyaja 1
1. śrīvasiṣṭhaḥ uvāca sarvātiśayasāphalyāt sarvam sarvatra
sarvadā saṃbhavati eva tasmāt tvam śubhodyogam na saṃtyaja
1. śrīvasiṣṭhaḥ uvāca sarvātiśayasāphalyāt sarvam sarvatra
sarvadā saṃbhavati eva tasmāt tvam śubhodyogam na saṃtyaja
1. Śrī Vasiṣṭha said: "Because all things can achieve supreme success, everything is indeed possible everywhere and always. Therefore, you should not abandon your auspicious endeavors."
मित्रस्वजनबन्धूनां नन्दिनानन्ददायिना ।
सरसीशानमासाद्य मृत्युरप्युपनिर्जितः ॥ २ ॥
mitrasvajanabandhūnāṃ nandinānandadāyinā ,
sarasīśānamāsādya mṛtyurapyupanirjitaḥ 2
2. mitrasvajanabandhūnām nandinā ānandadāyinā
sarasīśam āsādya mṛtyuḥ api upanirjitaḥ
2. mitrasvajanabandhūnām nandinā ānandadāyinā
sarasīśam āsādya mṛtyuḥ api upanirjitaḥ
2. Having attained the lord of the lake, even death (mṛtyu) has been overcome by him, who brings joy and bestows happiness upon friends, kinsmen, and relatives.
सर्वोत्कर्षेण संपन्ना देवा अपि विमर्दिताः ।
दानवैर्दानवार्थाढ्यैर्गजैः पद्माकरा इव ॥ ३ ॥
sarvotkarṣeṇa saṃpannā devā api vimarditāḥ ,
dānavairdānavārthāḍhyairgajaiḥ padmākarā iva 3
3. sarvotkarṣeṇa sampannāḥ devāḥ api vimarditāḥ
dānavaiḥ dānavārthāḍhyaiḥ gajaiḥ padmākarāḥ iva
3. sarvotkarṣeṇa sampannāḥ devāḥ api dānavārthāḍhyaiḥ
dānavaiḥ vimarditāḥ gajaiḥ padmākarāḥ iva
3. Even the gods, though endowed with supreme excellence, were crushed by the demons, who were formidable in their demonic power, just as lotus ponds are trampled by elephants.
मरुत्तनृपतेर्यज्ञे संवर्तेन महर्षिणा ।
ब्रह्मणेवापरः सर्गो भावितः ससुरासुरः ॥ ४ ॥
maruttanṛpateryajñe saṃvartena maharṣiṇā ,
brahmaṇevāparaḥ sargo bhāvitaḥ sasurāsuraḥ 4
4. maruttanṛpateḥ yajñe saṃvartena maharṣiṇā
brahmaṇā iva aparaḥ sargaḥ bhāvitaḥ sasurāsuraḥ
4. maruttanṛpateḥ yajñe maharṣiṇā saṃvartena
brahmaṇā iva aparaḥ sasurāsuraḥ sargaḥ bhāvitaḥ
4. In the Vedic ritual (yajña) of King Marutta, the great sage Saṃvarta, as if another Brahmā, brought forth a new creation (sarga) that included both gods and demons.
महातिशययुक्तेन विश्वामित्रेण विप्रता ।
भूयोभूयः प्रयुक्तेन दुष्प्रापा तपसार्जिता ॥ ५ ॥
mahātiśayayuktena viśvāmitreṇa vipratā ,
bhūyobhūyaḥ prayuktena duṣprāpā tapasārjitā 5
5. mahātiśayayuktena viśvāmitreṇa vipratā bhūyaḥ
bhūyaḥ prayuktena duṣprāpā tapasā arjitā
5. mahātiśayayuktena viśvāmitreṇa,
bhūyaḥ bhūyaḥ prayuktena tapasā arjitā vipratā duṣprāpā
5. Brahminhood (vipratā), though acquired through repeated and intense asceticism (tapas) by Viśvāmitra, who was endowed with great extraordinary power, was nevertheless difficult to obtain.
पिष्टसेकाम्बु दुष्प्रापं रसायनवदश्नता ।
दुर्भगेनेदृशेनाप्तः क्षीरोद उपमन्युना ॥ ६ ॥
piṣṭasekāmbu duṣprāpaṃ rasāyanavadaśnatā ,
durbhagenedṛśenāptaḥ kṣīroda upamanyunā 6
6. piṣṭasekāmbu duṣprāpam rasāyanavat aśnatā
durbhageṇa īdṛśena āptaḥ kṣīrodaḥ upamanyunā
6. piṣṭasekāmbu duṣprāpam rasāyanavat aśnatā,
īdṛśena durbhageṇa upamanyunā kṣīrodaḥ āptaḥ
6. By Upamanyu, who, in such an unfortunate state, consumed even hard-to-obtain flour-water as if it were a rejuvenating elixir (rasāyana), the Milk Ocean (kṣīroda) was attained.
त्रैलोक्यमल्लांस्तृणवदश्नन्विष्ण्वलजादिकान् ।
भक्त्यातिशयदार्ढ्येन कालः श्वेतेन कालितः ॥ ७ ॥
trailokyamallāṃstṛṇavadaśnanviṣṇvalajādikān ,
bhaktyātiśayadārḍhyena kālaḥ śvetena kālitaḥ 7
7. त्रैलोक्यमल्लान् तृणवत् अश्नन् विष्ण्वलजादिकान्
भक्त्यातिशयदार्ढ्येन कालः श्वेतेन कालितः
7. भक्त्यातिशयदार्ढ्येन श्वेतेन त्रैलोक्यमल्लान्
विष्ण्वलजादिकान् तृणवत् अश्नन् कालः कालितः
7. Through the unwavering strength of his supreme devotion (bhakti), Śveta conquered even Death (Kāla), who ordinarily consumes the champions of the three worlds, including Vishnu and Alaja, as if they were mere blades of grass.
प्रणयेन यमं जित्वा कृत्वा वचनसंगमम् ।
परलोकादुपानीतः सावित्र्या सत्यवान्पतिः ॥ ८ ॥
praṇayena yamaṃ jitvā kṛtvā vacanasaṃgamam ,
paralokādupānītaḥ sāvitryā satyavānpatiḥ 8
8. प्रणयेन यमं जित्वा कृत्वा वचनसंगमम्
परलोकात् उपानीतः सावित्र्या सत्यवान्पतिः
8. सावित्र्या प्रणयेन यमं जित्वा वचनसंगमम्
कृत्वा सत्यवान्पतिः परलोकात् उपानीतः
8. By her fervent love, Sāvitrī conquered Yama (the god of death) and, having secured his agreement, brought her husband Satyavān back from the other world.
न सोऽस्त्यतिशयो लोके यस्यास्ति न फलं स्फुटम् ।
भवितव्यं विचार्यान्तः सर्वातिशयशालिना ॥ ९ ॥
na so'styatiśayo loke yasyāsti na phalaṃ sphuṭam ,
bhavitavyaṃ vicāryāntaḥ sarvātiśayaśālinā 9
9. न सः अस्ति अतिशयः लोके यस्य अस्ति न फलं
स्फुटम् भवितव्यं विचार्य अन्तः सर्वातिशयशालिना
9. यस्य स्फुटं फलं न अस्ति,
सः अतिशयः लोके न अस्तिसर्वातिशयशालिना अन्तः भवितव्यं विचार्य
9. There is no superiority (atiśaya) in this world that does not yield a clear result. Therefore, one who possesses all excellences should ponder destiny (bhavitavya) deeply within.
आत्मज्ञानमशेषाणां सुखदुःखदशादृशाम् ।
मूलकाषकरं तस्माद्भाव्यं तत्रातिशायिना ॥ १० ॥
ātmajñānamaśeṣāṇāṃ sukhaduḥkhadaśādṛśām ,
mūlakāṣakaraṃ tasmādbhāvyaṃ tatrātiśāyinā 10
10. आत्मज्ञानम् अशेषाणां सुखदुःखदशादृशाम्
मूलकाषकरं तस्मात् भाव्यं तत्र अतिशायिना
10. आत्मज्ञानम् अशेषाणां सुखदुःखदशादृशाम् मूलकाषकरं (भवति)तस्मात् अतिशायिना तत्र भाव्यं।
10. The knowledge of the self (ātmajñāna) is that which eradicates the root of all states of happiness and sorrow for those who experience them. Therefore, one should excel in that (ātmajñāna).
नाशायापद्गतार्थिन्या दृष्ट्या दृश्यादिदृष्टयः ।
दुःखादृते निराबाधं सुखं किं चिदवाप्यते ॥ ११ ॥
nāśāyāpadgatārthinyā dṛṣṭyā dṛśyādidṛṣṭayaḥ ,
duḥkhādṛte nirābādhaṃ sukhaṃ kiṃ cidavāpyate 11
11. nāśāya āpatgatārthinyā dṛṣṭyā dṛśyādidṛṣṭayaḥ
duḥkhāt ṛte nirābādham sukham kim cit avāpyate
11. dṛśyādidṛṣṭayaḥ āpatgatārthinyā dṛṣṭyā nāśāya
duḥkhāt ṛte nirābādham kim cit sukham avāpyate
11. Perceptions of visible objects and similar phenomena lead to ruin through a perspective that is distressed and constantly seeking external gratification. Apart from suffering, is any unhindered happiness ever attained?
अशमः परमं ब्रह्म शमश्च परमं पदम् ।
यद्यप्येवं तथाप्येनं प्रथमं विद्धि शंकरम् ॥ १२ ॥
aśamaḥ paramaṃ brahma śamaśca paramaṃ padam ,
yadyapyevaṃ tathāpyenaṃ prathamaṃ viddhi śaṃkaram 12
12. aśamaḥ paramam brahma śamaḥ ca paramam padam yadyapi
evam tathā api enam prathamam viddhi śaṅkaram
12. aśamaḥ paramam brahma śamaḥ ca paramam padam yadyapi
evam tathā api enam śaṅkaram prathamam viddhi
12. The world of restlessness is indeed the supreme reality (brahman), and tranquility is the supreme state. Even though this is so, nevertheless, first know this, Shankara, as paramount.
अभिमानं परित्यज्य शममाश्रित्य शाश्वतम् ।
विचार्य प्रज्ञयार्यत्वं कुर्यात्सज्जनसेवनम् ॥ १३ ॥
abhimānaṃ parityajya śamamāśritya śāśvatam ,
vicārya prajñayāryatvaṃ kuryātsajjanasevanam 13
13. abhimānam parityajya śamam āśritya śāśvatam
vicārya prajñayā āryatvam kuryāt sajjanasevanam
13. abhimānam parityajya śāśvatam śamam āśritya
prajñayā āryatvam vicārya sajjanasevanam kuryāt
13. Having abandoned ego (abhimāna), having resorted to eternal tranquility (śama), and having reflected on nobleness (āryatva) with wisdom (prajñā), one should associate with virtuous people.
न तपांसि न तीर्थानि न शास्त्राणि जयन्ति च ।
संसारसागरोत्तारे सज्जनासेवनं विना ॥ १४ ॥
na tapāṃsi na tīrthāni na śāstrāṇi jayanti ca ,
saṃsārasāgarottāre sajjanāsevanaṃ vinā 14
14. na tapāṃsi na tīrthāni na śāstrāṇi jayanti
ca saṃsārasāgarottāre sajjanasevanam vinā
14. sajjanasevanam vinā saṃsārasāgarottāre na
tapāṃsi na tīrthāni na ca śāstrāṇi jayanti
14. Without associating with virtuous people, neither austerities (tapas), nor pilgrimages (tīrtha), nor scriptures (śāstra) are victorious (i.e., succeed) in crossing over the ocean of transmigration (saṃsāra).
लोभमोहरुषां यस्य तनुतानुदिनं भवेत् ।
यथाशास्त्रं विहरति स्वस्वकर्मसु सज्जनः ॥ १५ ॥
lobhamoharuṣāṃ yasya tanutānudinaṃ bhavet ,
yathāśāstraṃ viharati svasvakarmasu sajjanaḥ 15
15. lobhamoharuṣām yasya tanutā anudinam bhavet
yathāśāstraṃ viharati svasvakarmasu sajjanaḥ
15. yasya lobhamoharuṣām anudinam tanutā bhavet
sajjanaḥ yathāśāstraṃ svasvakarmasu viharati
15. A virtuous person, whose greed, delusion, and anger diminish day by day, performs their own duties (karma) according to scriptural injunctions.
अथात्मविदुषां सङ्गात्तस्य साधोः प्रवर्तते ।
अत्यन्ताभाव एवास्य यथा दृश्यस्य दृश्यते ॥ १६ ॥
athātmaviduṣāṃ saṅgāttasya sādhoḥ pravartate ,
atyantābhāva evāsya yathā dṛśyasya dṛśyate 16
16. atha ātma-viduṣām saṅgāt tasya sādhoḥ pravartate
atyantābhāvaḥ eva asya yathā dṛśyasya dṛśyate
16. atha ātma-viduṣām saṅgāt tasya sādhoḥ asya atyantābhāvaḥ pravartate,
yathā dṛśyasya (atyantābhāvaḥ) dṛśyate
16. Then, through association with those who know the Self (ātman), the absolute non-existence of (greed, delusion, and anger) arises for that virtuous person, just as the absolute non-existence of the perceived world is seen.
दृश्यात्यन्ताभावतस्तु परमेवावशिष्यते ।
अन्याभाववशादाशु जीवस्तत्रैव लीयते ॥ १७ ॥
dṛśyātyantābhāvatastu paramevāvaśiṣyate ,
anyābhāvavaśādāśu jīvastatraiva līyate 17
17. dṛśyātyantābhāvataḥ tu param eva avaśiṣyate
anyābhāvavaśāt āśu jīvaḥ tatra eva līyate
17. tu dṛśyātyantābhāvataḥ param eva avaśiṣyate.
anyābhāvavaśāt jīvaḥ āśu tatra eva līyate
17. But from the absolute non-existence of the perceived (world), only the Supreme Reality remains. Due to the absence of anything else, the individual soul (jīva) quickly merges into that very (Supreme Reality).
नचोत्पन्नं नचैवासीद्दृश्यं नच भविष्यति ।
वर्तमानेऽपि नैवास्ति परमेवास्त्यवेधितम् ॥ १८ ॥
nacotpannaṃ nacaivāsīddṛśyaṃ naca bhaviṣyati ,
vartamāne'pi naivāsti paramevāstyavedhitam 18
18. na ca utpannaṃ na ca eva āsīt dṛśyaṃ na ca bhaviṣyati
vartamāne api na eva asti param eva asti avedhitam
18. dṛśyam na ca utpannam na ca eva āsīt na ca bhaviṣyati.
vartamāne api na eva asti.
param eva avedhitam asti
18. The perceived (world) was neither born nor did it exist, nor will it exist in the future. Even in the present, it certainly does not exist. Only the undiminished Supreme Reality exists.
एवं युक्तिसहस्रेण दर्शितं दृश्यतेऽपि च ।
सर्वैरेवानुभूतं च दर्शयिष्यामि चाधुना ॥ १९ ॥
evaṃ yuktisahasreṇa darśitaṃ dṛśyate'pi ca ,
sarvairevānubhūtaṃ ca darśayiṣyāmi cādhunā 19
19. evam yuktisahasreṇa darśitam dṛśyate api ca
sarvaiḥ eva anubhūtam ca darśayiṣyāmi ca adhunā
19. evam yuktisahasreṇa darśitam api ca dṛśyate
adhunā ca sarvaiḥ eva anubhūtam ca darśayiṣyāmi
19. In this way, this has been demonstrated by thousands of arguments and is also perceived; and now, I will reveal that which has been experienced by all.
तथेदममलं शान्तं त्रिजगत्संविदम्बरम् ।
इदं तत्त्वमतत्त्वादि कुतोऽत्र स्यात्कथं च वा ॥ २० ॥
tathedamamalaṃ śāntaṃ trijagatsaṃvidambaram ,
idaṃ tattvamatattvādi kuto'tra syātkathaṃ ca vā 20
20. tathā idam amalam śāntam trijagatsaṃvidambaram idam
tattvam atattva ādi kutaḥ atra syāt katham ca vā
20. tathā idam amalam śāntam trijagatsaṃvidambaram idam
tattvam atra atattva ādi kutaḥ vā katham ca syāt
20. Similarly, this pure, tranquil, consciousness which is the very expanse (ambaram) of the three worlds, this ultimate reality (tattva) - how or from where could any non-reality (atattva) possibly exist here?
चिच्चमत्कुरुते चारु चञ्चलाऽचञ्चलात्मनि ।
यत्तयैव तदेवेदं जगदित्यवबुध्यते ॥ २१ ॥
ciccamatkurute cāru cañcalā'cañcalātmani ,
yattayaiva tadevedaṃ jagadityavabudhyate 21
21. cit camat kurute cāru cañcalā acañcala ātmani
yat tayā eva tat eva idam jagat iti avabudhyate
21. cit cañcalā acañcala ātmani cāru camat kurute
yat tayā eva idam jagat tat eva iti avabudhyate
21. Consciousness (cit) beautifully manifests itself as the vibrant (cañcalā) within the unmoving (acañcala) Self (ātman). Due to this very nature, it is understood that this entire world (jagat) is nothing but that (consciousness) itself.
त्रैलोक्यभूयोनुभवश्चिदादित्यांशुमण्डलम् ।
को वा स्वांशुमतोर्भेदो निर्विकल्पःस कथ्यताम् ॥ २२ ॥
trailokyabhūyonubhavaścidādityāṃśumaṇḍalam ,
ko vā svāṃśumatorbhedo nirvikalpaḥsa kathyatām 22
22. trailokyabhūyaḥ anubhavaḥ cidādityāṃśumaṇḍalam kaḥ
vā sva aṃśumatoḥ bhedaḥ nirvikalpaḥ saḥ kathyatām
22. trailokyabhūyaḥ anubhavaḥ cidādityāṃśumaṇḍalam kaḥ
vā sva aṃśumatoḥ bhedaḥ saḥ nirvikalpaḥ kathyatām
22. The profound experience of the three worlds (trailokya) is the radiant orb of consciousness (cit) itself. What difference, then, exists between a ray and its source, the sun (aṃśumat)? Let that non-dual (nirvikalpa) truth be fully articulated.
स्वाभावतोऽस्याश्चिदृष्टेर्ये उन्मेषनिमेषणे ।
जगद्रूपानुभूतेस्तावेतावस्तमयोदयौ ॥ २३ ॥
svābhāvato'syāścidṛṣṭerye unmeṣanimeṣaṇe ,
jagadrūpānubhūtestāvetāvastamayodayau 23
23. svābhāvataḥ asyāḥ cit-dṛṣṭeḥ ye unmeṣa-nimeṣaṇe
jagat-rūpa-anubhūteḥ tau etau astamaya-udayau
23. asyāḥ cit-dṛṣṭeḥ ye svābhāvataḥ unmeṣa-nimeṣaṇe,
tau etau jagat-rūpa-anubhūteḥ astamaya-udayau
23. Naturally, the opening and closing of this awareness-vision (cit-dṛṣṭi) are themselves the disappearance and appearance of the experience of the world-form.
अहमर्थोऽपरिज्ञातः परमार्थाम्बरे मलम् ।
परिज्ञातोऽहमर्थस्तु परमात्माम्बरं भवेत् ॥ २४ ॥
ahamartho'parijñātaḥ paramārthāmbare malam ,
parijñāto'hamarthastu paramātmāmbaraṃ bhavet 24
24. ahamarthaḥ aparijñātaḥ paramārtha-ambare malam
parijñātaḥ ahamarthaḥ tu paramātma-ambaram bhavet
24. aparijñātaḥ ahamarthaḥ paramārtha-ambare malam (asti);
tu parijñātaḥ ahamarthaḥ paramātma-ambaram bhavet
24. The 'I'-notion (ahamartha), if not understood, is an impurity in the expanse of supreme reality (paramārtha). But if this 'I'-notion is fully understood, it becomes the very expanse of the supreme Self (paramātman).
अहंभावः परिज्ञातो नाहंभावो भवत्यलम् ।
एकतामम्बुनेवाम्बु याति चिन्नभसात्मना ॥ २५ ॥
ahaṃbhāvaḥ parijñāto nāhaṃbhāvo bhavatyalam ,
ekatāmambunevāmbu yāti cinnabhasātmanā 25
25. ahaṃbhāvaḥ parijñātaḥ na ahaṃbhāvaḥ bhavati alam
ekatām ambunā iva ambu yāti cit-nabhasā ātmanā
25. parijñātaḥ ahaṃbhāvaḥ alam ahaṃbhāvaḥ na bhavati;
(saḥ) ambunā ambu iva cit-nabhasā ātmanā ekatām yāti
25. When the ego (ahaṃbhāva) is fully understood, it no longer remains an ego (ahaṃbhāva). It attains oneness with the expanse of consciousness (cit-nabhas) and the Self (ātman), just as water merges with water.
अहमादिजगद्दृश्यं किल नास्त्येव वस्तुतः ।
अवश्यमेव तत्तस्माच्छिष्यतेऽहंविचारतः ॥ २६ ॥
ahamādijagaddṛśyaṃ kila nāstyeva vastutaḥ ,
avaśyameva tattasmācchiṣyate'haṃvicārataḥ 26
26. aham-ādi-jagat-dṛśyam kila na asti eva vastutaḥ
avaśyam eva tat tasmāt śiṣyate aham-vicārataḥ
26. kila vastutaḥ aham-ādi-jagat-dṛśyam eva na asti.
tasmāt avaśyam eva tat aham-vicārataḥ śiṣyate
26. Indeed, the entire visible world, beginning with the 'I'-notion (aham), does not exist in reality. Therefore, through the inquiry into 'I' (aham-vicāra), only that (true Self) certainly remains.
बाध्यते चामलधियामपिशाचे पिशाचधीः ।
शिशूनां तावदाध्वान्तःकरणानां विचारणा ॥ २७ ॥
bādhyate cāmaladhiyāmapiśāce piśācadhīḥ ,
śiśūnāṃ tāvadādhvāntaḥkaraṇānāṃ vicāraṇā 27
27. bādhyate ca amaladhiyām apiśāce piśācadhīḥ
śiśūnām tāvat ādhvāntaḥkaraṇānām vicāraṇā
27. amaladhiyām apiśāce piśācadhīḥ ca bādhyate
tāvat śiśūnām ādhvāntaḥkaraṇānām vicāraṇā
27. Even those with a pure intellect are tormented by the thought of a demon when there is no actual demon. How much more so, for children whose inner faculties are completely darkened, is there (only) mere imagination/speculation.
चिज्ज्योत्स्ना यावदेवान्तरहंकारघनावृता ।
विकासयति नो तावत्परमार्थकुमुद्वतीम् ॥ २८ ॥
cijjyotsnā yāvadevāntarahaṃkāraghanāvṛtā ,
vikāsayati no tāvatparamārthakumudvatīm 28
28. cij-jyotsnā yāvat eva antarahaṅkāraghanāvṛtā
vikāsayati no tāvat paramārthakumudvatīm
28. yāvat cij-jyotsnā antarahaṅkāraghanāvṛtā
eva tāvat paramārthakumudvatīm no vikāsayati
28. As long as the moonlight of consciousness (cit) remains enveloped by the dense cloud of inner ego (ahaṅkāra), it cannot cause the night-lotus of ultimate reality (paramārtha) to bloom.
प्रमार्जितेऽहमित्यस्मिन्पदे स्वार्थे स्वयं विना ।
नरकस्वर्गमोक्षादितृष्णायाः कल्पनैव का ॥ २९ ॥
pramārjite'hamityasminpade svārthe svayaṃ vinā ,
narakasvargamokṣāditṛṣṇāyāḥ kalpanaiva kā 29
29. pramārjite aham iti asmin pade svārthe svayam
vinā narakasvargamokṣāditṛṣṇāyāḥ kalpanā eva kā
29. asmin pade aham iti svārthe pramārjite svayam
vinā narakasvargamokṣāditṛṣṇāyāḥ kalpanā eva kā
29. When, within this concept of 'I' (aham), its essential nature is thoroughly purified, then, without the ego, what mental construct of craving for hell, heaven, or final liberation (mokṣa) could possibly exist?
हृदि यावदहंभावो वारिदः प्रविजृम्भते ।
तावद्विकासमायाति तृष्णाकुटजमञ्जरी ॥ ३० ॥
hṛdi yāvadahaṃbhāvo vāridaḥ pravijṛmbhate ,
tāvadvikāsamāyāti tṛṣṇākuṭajamañjarī 30
30. hṛdi yāvat ahaṃbhāvaḥ vāridaḥ pravijṛmbhate
tāvat vikāsam āyāti tṛṣṇākuṭajamañjarī
30. yāvat vāridaḥ ahaṃbhāvaḥ hṛdi pravijṛmbhate
tāvat tṛṣṇākuṭajamañjarī vikāsam āyāti
30. As long as the sense of ego (ahaṅbhāva), like a cloud, flourishes in the heart, just so long does the cluster of cravings (tṛṣṇā), resembling kuṭaja blossoms, come into full bloom.
आक्रम्य चेतनां नित्यमहंकाराम्बुदे स्थिते ।
जाड्यमेव स्थितिं याति न प्रकाशः कदाचन ॥ ३१ ॥
ākramya cetanāṃ nityamahaṃkārāmbude sthite ,
jāḍyameva sthitiṃ yāti na prakāśaḥ kadācana 31
31. ākramya cetanām nityam ahaṅkārāmbude sthite
jāḍyam eva sthitim yāti na prakāśaḥ kadācana
31. ahaṅkāra ambude sthite cetanām nityam ākramya,
jāḍyam eva sthitim yāti,
prakāśaḥ kadācana na (yāti).
31. When consciousness is constantly overpowered, remaining immersed in the cloud of ego (ahaṅkāra), it invariably descends into a state of inertia; no illumination ever arises.
असन्नयमहंकारः स्वयं मिथ्या प्रकल्पितः ।
दुःखायैव न हर्षाय बालसंभ्रमयक्षवत् ॥ ३२ ॥
asannayamahaṃkāraḥ svayaṃ mithyā prakalpitaḥ ,
duḥkhāyaiva na harṣāya bālasaṃbhramayakṣavat 32
32. asan ayam ahaṅkāraḥ svayam mithyā prakalpitaḥ
duḥkhāya eva na harṣāya bālasaṃbhramayakṣavat
32. ayam asan ahaṅkāraḥ svayam mithyā prakalpitaḥ (san),
bālasaṃbhramayakṣavat duḥkhāya eva (bhavati) na harṣāya.
32. This ego (ahaṅkāra), which is inherently non-existent and falsely imagined on its own, leads only to sorrow, never to joy, much like a yakṣa conjured by a child's confused fancy.
मुधैव कल्पितो मोहमहंभावः प्रयच्छति ।
अनन्तसंसारकरं दामादिष्विव दुर्मतौ ॥ ३३ ॥
mudhaiva kalpito mohamahaṃbhāvaḥ prayacchati ,
anantasaṃsārakaraṃ dāmādiṣviva durmatau 33
33. mudhā eva kalpitaḥ moham ahaṃbhāvaḥ prayacchati
anantasaṃsārakaram dāmādiṣu iva durmatau
33. mudhā eva kalpitaḥ ahaṃbhāvaḥ moham anantasaṃsārakaram prayacchati,
dāmādiṣu durmatau iva.
33. The sense of 'I' (ahaṃbhāva), imagined in vain and causing delusion, brings about endless cycles of transmigration (saṃsāra), just as it does for those with misguided minds, like Dāma and others.
अयं सोऽहमिति स्फारान्मोहादन्यतरत्तमः ।
अनर्थभूतं संसारे न भूतं न भविष्यति ॥ ३४ ॥
ayaṃ so'hamiti sphārānmohādanyatarattamaḥ ,
anarthabhūtaṃ saṃsāre na bhūtaṃ na bhaviṣyati 34
34. ayam saḥ aham iti sphārāt mohāt anyatarattamaḥ
anarthabhūtam saṃsāre na bhūtam na bhaviṣyati
34. saḥ ayam aham iti sphārāt mohāt anyatarattamaḥ (asti).
saṃsāre anarthabhūtam (ca asti).
(īdṛśam kiñcit) na bhūtam na bhaviṣyati (ca).
34. This concept "I am that" (ayam so 'ham), stemming from vast delusion, is the most calamitous thing in the cycle of transmigration (saṃsāra); nothing like it has ever existed, nor will it ever exist.
यत्किंचिदिदमायाति सुखदुःखमलं भवे ।
तदहंकारचक्रस्य प्रविकारो विजृम्भते ॥ ३५ ॥
yatkiṃcididamāyāti sukhaduḥkhamalaṃ bhave ,
tadahaṃkāracakrasya pravikāro vijṛmbhate 35
35. yat kiñcit idam āyāti sukha-duḥkham alam bhavet
tat ahaṅkāra-cakrasya pravikāraḥ vijṛmbhate
35. idam yat kiñcit sukha-duḥkham āyāti,
tat alam ahaṅkāra-cakrasya pravikāraḥ (ca) vijṛmbhate (iti) bhavet
35. Whatever small measure of pleasure and pain manifests here, that is entirely a manifestation of the ego's (ahaṅkāra) cycle and expands from it.
अहंकाराङ्कुरः कृष्टो हृदयेनावरोपितः ।
सहस्रशाखं दुश्छेदं तस्य संसृतिनाशनम् ॥ ३६ ॥
ahaṃkārāṅkuraḥ kṛṣṭo hṛdayenāvaropitaḥ ,
sahasraśākhaṃ duśchedaṃ tasya saṃsṛtināśanam 36
36. ahaṅkāra-aṅkuraḥ kṛṣṭaḥ hṛdayena avaropitaḥ
sahasra-śākham duśchedam tasya saṃsṛti-nāśanam
36. ahaṅkāra-aṅkuraḥ hṛdayena kṛṣṭaḥ avaropitaḥ (bhavati).
(saḥ ca) sahasra-śākham duśchedam (bhavati).
tasya (vināśanam eva) saṃsṛti-nāśanam (asti)
36. The sprout of ego (ahaṅkāra) is cultivated and implanted in the heart. It is a thousand-branched (tree), difficult to cut, and its destruction is the destruction of saṃsāra.
अहंभावोऽङ्कुरो जन्म वृक्षाणामक्षयात्मनाम् ।
ममेदमिति विस्तीर्णास्तेषां शाखाः सहस्रशः ॥ ३७ ॥
ahaṃbhāvo'ṅkuro janma vṛkṣāṇāmakṣayātmanām ,
mamedamiti vistīrṇāsteṣāṃ śākhāḥ sahasraśaḥ 37
37. ahaṃbhāvaḥ aṅkuraḥ janma vṛkṣāṇām akṣaya-ātmanām
mama idam iti vistīrṇāḥ teṣām śākhāḥ sahasraśaḥ
37. ahaṃbhāvaḥ aṅkuraḥ (ca) akṣaya-ātmanām vṛkṣāṇām janma (asti).
mama idam iti (bhāvena) teṣām śākhāḥ sahasraśaḥ vistīrṇāḥ (bhavanti)
37. The ego-sense (ahaṃbhāva) is the sprout and source of trees that are essentially indestructible. "This is mine" - thus their branches spread out by the thousands.
करटापातविस्फोटा भान्त्यर्था वासनादयः ।
विचार्यचारुरववत्तरङ्गवरपङ्किवत् ॥ ३८ ॥
karaṭāpātavisphoṭā bhāntyarthā vāsanādayaḥ ,
vicāryacāruravavattaraṅgavarapaṅkivat 38
38. karaṭa-āpāta-visphoṭāḥ bhānti arthāḥ vāsanā-ādayaḥ
vicārya cāru-ravavat taraṅga-vara-paṅki-vat
38. arthāḥ vāsanā-ādayaḥ (ca) karaṭa-āpāta-visphoṭāḥ (iva) bhānti.
(parantu) vicārya (te) cāru-ravavat taraṅga-vara-paṅki-vat (bhānti)
38. Meanings and latent impressions (vāsanā), etc., manifest as explosions from the impact of hail. But when properly understood (vicārya), they are like rows of beautiful, excellent waves.
अहंभावनया भाति त्वमहंभाववर्जितः ।
संसारचक्रवहनमात्मनः परिरोधया ॥ ३९ ॥
ahaṃbhāvanayā bhāti tvamahaṃbhāvavarjitaḥ ,
saṃsāracakravahanamātmanaḥ parirodhayā 39
39. ahaṃbhāvanayā bhāti tvam ahaṃbhāva-varjitaḥ
saṃsāra-cakra-vahanam ātmanaḥ parirodhayā
39. tvam ahaṃbhāvanayā bhāti,
(yadyapi tvam) ahaṃbhāva-varjitaḥ (asi).
(ataḥ) ātmanaḥ saṃsāra-cakra-vahanam parirodhayā.
39. By the sense of ego (ahaṃbhāvanā), you appear (as an individual self), though you are truly devoid of the ego-sense. Stop the movement of the wheel of transmigration (saṃsāra) for the self (ātman).
अहंभावतमो यावज्जन्मारण्ये विजृम्भते ।
तावदेता विवल्गन्ति चिन्तामत्ताः पिशाचिकाः ॥ ४० ॥
ahaṃbhāvatamo yāvajjanmāraṇye vijṛmbhate ,
tāvadetā vivalganti cintāmattāḥ piśācikāḥ 40
40. ahaṃbhāva-tamas yāvat janman-araṇye vijṛmbhate
tāvat etāḥ cintā-mattāḥ piśācikāḥ vivālganti
40. yāvat ahaṃbhāva-tamas janman-araṇye vijṛmbhate,
tāvat etāḥ cintā-mattāḥ piśācikāḥ vivālganti.
40. As long as the darkness of ego (ahaṃbhāva) expands in the wilderness of repeated births (saṃsāra), so long do these female ghouls, maddened by anxiety, dance wildly.
अहंकारपिशाचेन गृहीतो यो नराधमः ।
न शास्त्राणि न मन्त्राश्च तस्याभावस्य सिद्धये ॥ ४१ ॥
ahaṃkārapiśācena gṛhīto yo narādhamaḥ ,
na śāstrāṇi na mantrāśca tasyābhāvasya siddhaye 41
41. ahaṃkāra-piśācena gṛhītaḥ yaḥ nara-adhamaḥ na
śāstrāṇi na mantrāḥ ca tasya abhāvasya siddhaye
41. yaḥ nara-adhamaḥ ahaṃkāra-piśācena gṛhītaḥ,
tasya abhāvasya siddhaye na śāstrāṇi,
na mantrāḥ ca (santīti śeṣaḥ).
41. For the vile person who is seized by the fiend of ego (ahaṃkāra), neither scriptures nor mantras are effective for its (the ego's) cessation.
श्रीराम उवाच ।
केनोपायेन भगवन्नहंकारो न वर्धते ।
तं त्वं कथय मे ब्रह्मन्संसारभयशान्तये ॥ ४२ ॥
śrīrāma uvāca ,
kenopāyena bhagavannahaṃkāro na vardhate ,
taṃ tvaṃ kathaya me brahmansaṃsārabhayaśāntaye 42
42. śrī-rāma uvāca kena upāyena bhagavan ahaṃkāraḥ na vardhate
tam tvam kathaya me brahman saṃsāra-bhaya-śāntaye
42. śrī-rāma uvāca: bhagavan,
kena upāyena ahaṃkāraḥ na vardhate? brahman,
saṃsāra-bhaya-śāntaye tam tvam me kathaya.
42. Śrī Rāma said: O revered one (Bhagavan), by what means does ego (ahaṃkāra) not grow? O Brāhmaṇa (Brahman), tell me that method for the pacification of the fear of transmigration (saṃsāra).
श्रीवसिष्ठ उवाच ।
चिन्मात्रदर्पणाकारे निर्मले स्वात्मनि स्थिते ।
इति भावानुसंधानादहंकारो न वर्धते ॥ ४३ ॥
śrīvasiṣṭha uvāca ,
cinmātradarpaṇākāre nirmale svātmani sthite ,
iti bhāvānusaṃdhānādahaṃkāro na vardhate 43
43. śrīvasiṣṭha uvāca cinmātradarpaṇākāre nirmale svātmani
sthite iti bhāvānusandhānāt ahaṅkāraḥ na vardhate
43. śrīvasiṣṭha uvāca iti cinmātradarpaṇākāre nirmale
svātmani sthite bhāvānusandhānāt ahaṅkāraḥ na vardhate
43. Śrī Vasiṣṭha said: When one is established in one's own pure self (ātman), which resembles a mirror of pure consciousness, the ego (ahaṅkāra) does not grow due to continuous meditation on this principle.
मिथ्येयमिन्द्रजालश्रीः किं मे स्नेहविरागयोः ।
इत्यन्तरानुसंधानादहंकारो न जायते ॥ ४४ ॥
mithyeyamindrajālaśrīḥ kiṃ me snehavirāgayoḥ ,
ityantarānusaṃdhānādahaṃkāro na jāyate 44
44. mithyā iyam indrajālaśrīḥ kim me snehavirāgayoḥ
iti antarānusandhānāt ahaṅkāraḥ na jāyate
44. iyam indrajālaśrīḥ mithyā me snehavirāgayoḥ
kim iti antarānusandhānāt ahaṅkāraḥ na jāyate
44. This worldly splendor is merely an illusion (māyā); what concern do I have with attachment or detachment? Through such internal reflection, the ego (ahaṅkāra) does not arise.
नाहमात्मनि नो यस्य दृश्यश्रिय इति स्वयम् ।
शान्तेन व्यवहारेण नाहंकारः प्रवर्धते ॥ ४५ ॥
nāhamātmani no yasya dṛśyaśriya iti svayam ,
śāntena vyavahāreṇa nāhaṃkāraḥ pravardhate 45
45. na aham ātmani na u yasya dṛśyaśriyaḥ iti svayam
śāntena vyavahāreṇa na ahaṅkāraḥ pravardhate
45. aham ātmani na u yasya dṛśyaśriyaḥ na iti svayam
śāntena vyavahāreṇa ahaṅkāraḥ na pravardhate
45. "I am not the individual self (ātman), nor do these visible phenomena belong to it." Through such self-realization and peaceful conduct, the ego (ahaṅkāra) does not grow.
अहं हि जगदित्यन्तर्हेयादेयदृशोः क्षये ।
समतायां प्रसन्नायां नाहंभावः प्रवर्धते ॥ ४६ ॥
ahaṃ hi jagadityantarheyādeyadṛśoḥ kṣaye ,
samatāyāṃ prasannāyāṃ nāhaṃbhāvaḥ pravardhate 46
46. aham hi jagat iti antaḥ heyādeyadṛśoḥ kṣaye
samatāyām prasannāyām na ahambhāvaḥ pravardhate
46. aham hi jagat iti antaḥ heyādeyadṛśoḥ kṣaye
prasannāyām samatāyām ahambhāvaḥ na pravardhate
46. When the internal realization "I am indeed the universe" dawns, and when the perceptions of what is to be rejected and what is to be accepted cease, and serene equanimity (samatā) becomes manifest, the ego-sense (ahaṅkāra) does not grow.
अहं चिज्जगदित्यन्तर्हेयादेयदृशोः क्षये ।
समतायां प्रसन्नायां नाहंभावः प्रवर्धते ॥ ४७ ॥
ahaṃ cijjagadityantarheyādeyadṛśoḥ kṣaye ,
samatāyāṃ prasannāyāṃ nāhaṃbhāvaḥ pravardhate 47
47. aham cit jagat iti antar heyādeya-dṛśoḥ kṣaye |
samatāyām prasannāyām na ahaṃ-bhāvaḥ pravardhate ||
47. antar heyādeya-dṛśoḥ kṣaye prasannāyām samatāyām
aham cit jagat iti ahaṃ-bhāvaḥ na pravardhate
47. When the inner perception of what is to be accepted and what is to be rejected diminishes, and a serene equanimity (samatā) arises, then the sense of 'I' (ahaṃ-bhāva) as 'I am consciousness' or 'I am the world' does not increase.
श्रीराम उवाच ।
किमाकृतिरहंकारः कथं संत्यज्यते प्रभो ।
सशरीरोऽशरीरश्च त्यक्ते तस्मिंश्च किं भवेत् ॥ ४८ ॥
śrīrāma uvāca ,
kimākṛtirahaṃkāraḥ kathaṃ saṃtyajyate prabho ,
saśarīro'śarīraśca tyakte tasmiṃśca kiṃ bhavet 48
48. śrīrāmaḥ uvāca | kim-ākṛtiḥ ahaṃkāraḥ katham saṃtyajyate prabho
| sa-śarīraḥ a-śarīraḥ ca tyakte tasmin ca kim bhavet ||
48. śrīrāmaḥ uvāca prabho ahaṃkāraḥ kim-ākṛtiḥ? katham saṃtyajyate?
tasmin tyakte ca sa-śarīraḥ ca a-śarīraḥ kim bhavet?
48. Śrī Rāma said: O Lord (prabho), what is the nature (kim-ākṛtiḥ) of the ego (ahaṃkāra)? How is it to be relinquished? And what happens when it is abandoned, both to one who is embodied and one who is disembodied?
श्रीवसिष्ठ उवाच ।
त्रिविधो राघवास्तीह त्वहंकारो जगत्त्रये ।
द्वौ श्रेष्ठावितरस्त्याज्यः श्रृणु त्वं कथयामि ते ॥ ४९ ॥
śrīvasiṣṭha uvāca ,
trividho rāghavāstīha tvahaṃkāro jagattraye ,
dvau śreṣṭhāvitarastyājyaḥ śrṛṇu tvaṃ kathayāmi te 49
49. śrīvasiṣṭhaḥ uvāca | tri-vidhaḥ
rāghava asti iha tu ahaṃkāraḥ
jagat-traye | dvau śreṣṭhau itaraḥ
tyājyaḥ śṛṇu tvam kathayāmi te ||
49. śrīvasiṣṭhaḥ uvāca rāghava,
iha jagat-traye tu tri-vidhaḥ ahaṃkāraḥ asti.
dvau śreṣṭhau,
itaraḥ tyājyaḥ.
tvam śṛṇu,
te kathayāmi.
49. Śrī Vasiṣṭha said: O Rāghava, indeed, in this triple world (jagat-traye), there are three kinds of ego (ahaṃkāra). Two of them are superior, and the other is to be abandoned. Listen, I will tell you.
अहं सर्वमिदं विश्वं परमात्माहमच्युतः ।
नान्यदस्तीति परमा विज्ञेया सा ह्यहंकृतिः ॥ ५० ॥
ahaṃ sarvamidaṃ viśvaṃ paramātmāhamacyutaḥ ,
nānyadastīti paramā vijñeyā sā hyahaṃkṛtiḥ 50
50. aham sarvam idam viśvam paramātmā aham acyutaḥ | na
anyat asti iti paramā vijñeyā sā hi ahaṃkṛtiḥ ||
50. aham sarvam idam viśvam,
aham acyutaḥ paramātmā.
anyat na asti iti yā,
sā hi paramā ahaṃkṛtiḥ vijñeyā
50. "I am all this universe, I am the changeless (acyuta) supreme self (paramātman); nothing else exists" - this, indeed, should be known as the supreme ego (ahaṃkṛti).
मोक्षायैषा न बन्धाय जीवन्मुक्तस्य विद्यते ।
सर्वस्माद्व्यतिरिक्तोऽहं बालाग्रशतकल्पितः ॥ ५१ ॥
mokṣāyaiṣā na bandhāya jīvanmuktasya vidyate ,
sarvasmādvyatirikto'haṃ bālāgraśatakalpitaḥ 51
51. mokṣāya eṣā na bandhāya jīvanmuktasya vidyate
sarvasmāt vyatiriktaḥ aham bālāgraśatakalpitaḥ
51. jīvanmuktasya eṣā mokṣāya na bandhāya vidyate aham
sarvasmāt vyatiriktaḥ bālāgraśatakalpitaḥ (asmi)
51. This (understanding or identification), for one who is liberated while living (jīvanmukta), leads to final liberation (mokṣa), not to bondage. 'I am distinct from all things, subtle as a hundredth part of a hair's tip.'
इति या संविदेषासौ द्वितीयाहंकृतिः शुभा ।
मोक्षायैषा न बन्धाय जीवन्मुक्तस्य विद्यते ॥ ५२ ॥
iti yā saṃvideṣāsau dvitīyāhaṃkṛtiḥ śubhā ,
mokṣāyaiṣā na bandhāya jīvanmuktasya vidyate 52
52. iti yā saṃvid eṣā asau dvitīyāhaṅkṛtiḥ śubhā
mokṣāya eṣā na bandhāya jīvanmuktasya vidyate
52. iti yā eṣā asau śubhā dvitīyāhaṅkṛtiḥ saṃvid,
(sā) jīvanmuktasya mokṣāya na bandhāya vidyate
52. That understanding (saṃvid) which is this auspicious second sense of self (ahaṅkṛti) - this (understanding) indeed exists for the final liberation (mokṣa) of the one liberated while living (jīvanmukta), not for bondage.
अहंकाराभिधा या सा कल्प्यते नतु वास्तवी ।
पाणिपादादिमात्रोऽयमहमित्येष निश्चयः ॥ ५३ ॥
ahaṃkārābhidhā yā sā kalpyate natu vāstavī ,
pāṇipādādimātro'yamahamityeṣa niścayaḥ 53
53. ahaṅkārābhidhā yā sā kalpyate na tu vāstavī
pāṇipādādimātraḥ ayam aham iti eṣaḥ niścayaḥ
53. yā sā ahaṅkārābhidhā (asti),
(sā) kalpyate,
na tu vāstavī (asti) ayam pāṇipādādimātraḥ aham iti eṣaḥ niścayaḥ (asti)
53. That which is called ego (ahaṅkāra) is merely imagined and not truly real. The conviction, 'This 'I' is merely composed of hands, feet, and so forth,' is a firm conclusion.
अहंकारस्तृतीयोऽसौ लौकिकस्तुच्छ एव सः ।
वर्ज्य एव दुरात्मासौ शत्रुरेव परः स्मृतः ॥ ५४ ॥
ahaṃkārastṛtīyo'sau laukikastuccha eva saḥ ,
varjya eva durātmāsau śatrureva paraḥ smṛtaḥ 54
54. ahaṅkāraḥ tṛtīyaḥ asau laukikaḥ tucchaḥ eva saḥ
varjyaḥ eva durātmā asau śatruḥ eva paraḥ smṛtaḥ
54. asau tṛtīyaḥ ahaṅkāraḥ laukikaḥ eva tucchaḥ saḥ (asti) asau
durātmā eva varjyaḥ (asti); (saḥ) paraḥ śatruḥ eva smṛtaḥ
54. This third ego (ahaṅkāra) is worldly and utterly trivial. This wicked (sense of) self (durātmā) must certainly be avoided; it is indeed considered the ultimate enemy.
अनेनाभिहतो जन्तुर्न भूयः परिरोहति ।
रिपुणानेन बलिना विविधाधिप्रदायिना ॥ ५५ ॥
anenābhihato janturna bhūyaḥ parirohati ,
ripuṇānena balinā vividhādhipradāyinā 55
55. anena abhihataḥ jantuḥ na bhūyaḥ parirohati
ripuṇā anena balinā vividhādhipradāyinā
55. anena balinā vividhādhipradāyinā anena
ripuṇā abhihataḥ jantuḥ bhūyaḥ na parirohati
55. A creature struck by this powerful enemy, which inflicts various mental torments, does not recover again.
कष्टीकृतमतिर्लोकः संकटेष्वेव मज्जति ।
अनया दुरहंकृत्या भावात्संसक्तया चिरम् ॥ ५६ ॥
kaṣṭīkṛtamatirlokaḥ saṃkaṭeṣveva majjati ,
anayā durahaṃkṛtyā bhāvātsaṃsaktayā ciram 56
56. kaṣṭīkṛtamatiḥ lokaḥ saṅkaṭeṣu eva majjati
anayā durahaṅkṛtyā bhāvāt saṃsaktayā ciram
56. anayā ciram saṃsaktayā durahaṅkṛtyā bhāvāt
kaṣṭīkṛtamatiḥ lokaḥ saṅkaṭeṣu eva majjati
56. The world, whose minds are troubled, certainly sinks into difficulties because of this clinging, long-standing, evil ego (ahaṅkāra).
शिष्टाहंकारवाञ्जन्तुर्भगवान्याति मुक्तताम् ।
लोकाहंकारवद्दोषवपुरस्मिन्निरूपणः ॥ ५७ ॥
śiṣṭāhaṃkāravāñjanturbhagavānyāti muktatām ,
lokāhaṃkāravaddoṣavapurasminnirūpaṇaḥ 57
57. śiṣṭāhaṅkāravān jantuḥ bhagavān yāti muktatām
lokāhaṅkāravat doṣavapuḥ asmin nirūpaṇaḥ
57. śiṣṭāhaṅkāravān jantuḥ bhagavān muktatām yāti
lokāhaṅkāravat doṣavapuḥ asmin nirūpaṇaḥ
57. A living being who possesses a refined ego (ahaṅkāra) attains liberation (mokṣa). In contrast, the worldly ego (ahaṅkāra) is described in this context as a form full of defects.
न देहोऽस्मीति निर्णीय वर्जनं महतां मतम् ।
प्रथमं द्वावहंकारावङ्गीकृत्यान्त्यलौकिकौ ॥ ५८ ॥
na deho'smīti nirṇīya varjanaṃ mahatāṃ matam ,
prathamaṃ dvāvahaṃkārāvaṅgīkṛtyāntyalaukikau 58
58. na dehaḥ asmi iti nirṇīya varjanam mahatām matam
prathamam dvau ahaṅkārau aṅgīkṛtya antyalaukikau
58. mahataṃ matam (asti) na dehaḥ asmi iti nirṇīya varjanam
prathamam antyalaukikau dvau ahaṅkārau aṅgīkṛtya (idam bhavati)
58. The great sages consider it their doctrine to reject the notion 'I am not the body,' having first acknowledged the two types of ego (ahaṅkāra): the ultimate (spiritual) and the worldly.
प्रथमं द्वावहंकारावङ्गीकृत्यान्त्यलौकिकौ ।
तृतीयाहंकृतिस्त्याज्या लौकिकी दुःखदायिनी ॥ ५९ ॥
prathamaṃ dvāvahaṃkārāvaṅgīkṛtyāntyalaukikau ,
tṛtīyāhaṃkṛtistyājyā laukikī duḥkhadāyinī 59
59. prathamam dvau ahaṅkārau aṅgīkṛtya antya-laukikau
tṛtīyā ahaṅkṛtiḥ tyājyā laukikī duḥkhadāyinī
59. prathamam antya-laukikau dvau ahaṅkārau aṅgīkṛtya,
duḥkhadāyinī laukikī tṛtīyā ahaṅkṛtiḥ tyājyā
59. First, one should acknowledge the two types of ego (ahaṅkāra): the ultimate (transcendental) and the worldly (empirical). However, the third, ordinary worldly ego (ahaṅkṛti), which causes suffering, must be completely abandoned.
अनया दुरहंकृत्या दामव्यालकटाः किल ।
तां दशां समनुप्राप्ता या कथास्वपि खेददा ॥ ६० ॥
anayā durahaṃkṛtyā dāmavyālakaṭāḥ kila ,
tāṃ daśāṃ samanuprāptā yā kathāsvapi khedadā 60
60. anayā dur-ahaṅkṛtyā dāma-vyāla-kaṭāḥ kila tām
daśām samanuprāptāḥ yā kathāsu api kheda-dā
60. kila anayā dur-ahaṅkṛtyā dāma-vyāla-kaṭāḥ tām daśām samanuprāptāḥ,
yā kathāsu api kheda-dā
60. Indeed, due to this false ego (ahaṅkṛti), Dāma, Vyāla, and Kaṭa reached such a deplorable state that it brings sadness even when recounted in stories.
श्रीराम उवाच ।
तृतीयां लौकिकीमेतां त्यक्त्वा चित्तादहंकृतिम् ।
किंभावः पुरुषो ब्रह्मन्प्राप्नुयादात्मनो हितम् ॥ ६१ ॥
śrīrāma uvāca ,
tṛtīyāṃ laukikīmetāṃ tyaktvā cittādahaṃkṛtim ,
kiṃbhāvaḥ puruṣo brahmanprāpnuyādātmano hitam 61
61. śrī-rāma uvāca tṛtīyām laukikīm etām tyaktvā cittāt
ahaṅkṛtim kim-bhāvaḥ puruṣaḥ brahman prāpnuyāt ātmanaḥ hitam
61. śrī-rāma uvāca.
brahman,
puruṣaḥ cittāt etām tṛtīyām laukikīm ahaṅkṛtim tyaktvā,
ātmanaḥ hitam kim-bhāvaḥ prāpnuyāt?
61. Śrī Rāma said: O Brahmin, if a person (puruṣa) abandons this third worldly ego (ahaṅkṛti) from their mind, what beneficial state for the self (ātman) would they attain?
श्रीवसिष्ठ उवाच ।
एषा तावत्परित्याज्या त्यक्त्वैतां दुःखदायिनीम् ।
यथा यथा पुमांस्तिष्ठेत्परमेति तथा तथा ॥ ६२ ॥
śrīvasiṣṭha uvāca ,
eṣā tāvatparityājyā tyaktvaitāṃ duḥkhadāyinīm ,
yathā yathā pumāṃstiṣṭhetparameti tathā tathā 62
62. śrī-vasiṣṭha uvāca eṣā tāvat parityājyā tyaktvā etām
duḥkhadāyinīm yathā yathā pumān tiṣṭhet param eti tathā tathā
62. śrī-vasiṣṭha uvāca.
tāvat eṣā duḥkhadāyinī etām parityājyā.
yathā yathā pumān tiṣṭhet,
tathā tathā param eti.
62. Śrī Vasiṣṭha said: This (ego), which causes misery, should first and foremost be completely abandoned. As a person (puruṣa) continues to relinquish it, so too do they attain the supreme (parama).
अहंकारदृशावेते पूर्वोक्ते भावयन्यदि ।
तिष्ठेदुपैति परमं तत्पदं पुरुषोऽनघ ॥ ६३ ॥
ahaṃkāradṛśāvete pūrvokte bhāvayanyadi ,
tiṣṭhedupaiti paramaṃ tatpadaṃ puruṣo'nagha 63
63. ahaṅkāra-dṛśau ete pūrvokte bhāvayan yadi
tiṣṭhet upaiti paramam tat-padam puruṣaḥ anagha
63. anagha yadi puruṣaḥ ete pūrvokte ahaṅkāra-dṛśau
bhāvayan tiṣṭhet (saḥ) paramam tat-padam upaiti
63. O sinless one, if an individual (puruṣa) contemplates and abides in these two previously mentioned perspectives concerning ego (ahaṅkāra), he attains that supreme state.
अथ ते अपि संत्यज्य सर्वाहंकृतिवर्जितः ।
संतिष्ठेत तथात्युच्चैः पदमेवाधिरोहति ॥ ६४ ॥
atha te api saṃtyajya sarvāhaṃkṛtivarjitaḥ ,
saṃtiṣṭheta tathātyuccaiḥ padamevādhirohati 64
64. atha te api saṃtyajya sarva-ahaṅkṛti-varjitaḥ
saṃtiṣṭheta tathā ati-uccaiḥ padam eva adhirohati
64. atha te api saṃtyajya sarva-ahaṅkṛti-varjitaḥ (san)
saṃtiṣṭheta tathā (saḥ) ati-uccaiḥ padam eva adhirohati
64. Then, having completely abandoned those two (perspectives) as well, and being devoid of all ego (ahaṅkāra), one should become firmly established. In this way, he indeed ascends to a very exalted state.
सर्वदा सर्वयत्नेन लौकिकी दुरहंकृतिः ।
परमानन्दबोधाय वर्जनीयाऽनया धिया ॥ ६५ ॥
sarvadā sarvayatnena laukikī durahaṃkṛtiḥ ,
paramānandabodhāya varjanīyā'nayā dhiyā 65
65. sarvadā sarva-yatnena laukikī dur-ahaṅkṛtiḥ
parama-ānanda-bodhāya varjanīyā anayā dhiyā
65. sarvadā sarva-yatnena anayā dhiyā laukikī
dur-ahaṅkṛtiḥ parama-ānanda-bodhāya varjanīyā
65. Always, and with every effort, worldly and erroneous ego (ahaṅkāra) should be abandoned by this understanding, for the sake of realizing supreme bliss.
शरीरास्थामयापुण्यदुरहंकारवर्जनम् ।
अत्यन्तपरमं श्रेय एतदेव परं पदम् ॥ ६६ ॥
śarīrāsthāmayāpuṇyadurahaṃkāravarjanam ,
atyantaparamaṃ śreya etadeva paraṃ padam 66
66. śarīra-āsthā-amaya-apuṇya-dur-ahaṅkāra-varjanam
ati-anta-paramam śreyaḥ etat eva param padam
66. śarīra-āsthā-amaya-apuṇya-dur-ahaṅkāra-varjanam
ati-anta-paramam śreyaḥ (bhavati); etat eva param padam (asti)
66. The complete renunciation of the false ego (ahaṅkāra) stemming from attachment to the body, disease, and demerit is the ultimate good (śreyas). This alone is the supreme state.
भावादहंकृतिं त्यक्त्वा स्थूलामेतां हि लौकिकीम् ।
तिष्ठन्व्यवहरन्वापि न नरः प्रपतत्यधः ॥ ६७ ॥
bhāvādahaṃkṛtiṃ tyaktvā sthūlāmetāṃ hi laukikīm ,
tiṣṭhanvyavaharanvāpi na naraḥ prapatatyadhaḥ 67
67. bhāvāt ahaṅkṛtim tyaktvā sthūlām etām hi laukikīm
tiṣṭhan vyavaharan vā api na naraḥ prapatati adhaḥ
67. hi naraḥ bhāvāt etām sthūlām laukikīm ahaṅkṛtim
tyaktvā tiṣṭhan vā api vyavaharan na adhaḥ prapatati
67. Indeed, having abandoned this gross, worldly ego (ahaṅkāra) that arises from the sense of 'I-ness', a person, whether remaining still or actively engaged, does not fall into degradation.
संशान्ताहंकृतेर्जन्तोर्भोगा रोगा महामते ।
न स्वदन्ते सुतृप्तस्य यथा प्रतिविषा रसाः ॥ ६८ ॥
saṃśāntāhaṃkṛterjantorbhogā rogā mahāmate ,
na svadante sutṛptasya yathā prativiṣā rasāḥ 68
68. saṃśāntāhaṅkṛteḥ jantoḥ bhogāḥ rogāḥ mahāmate
na svadante sutṛptasya yathā prativisāḥ rasāḥ
68. mahāmate saṃśāntāhaṅkṛteḥ jantoḥ bhogāḥ rogāḥ
na svadante yathā sutṛptasya prativisāḥ rasāḥ
68. O great-minded one, for a being whose ego (ahaṅkāra) is completely calmed, worldly enjoyments become like diseases and hold no appeal, just as various flavors are not relished by one who is fully satiated by an antidote.
भोगेष्वस्वदमानेषु पुंसः श्रेयः पुरो गतम् ।
क्षीणेऽन्धकारे किं नाम मनसोऽन्यत्प्रवर्तते ॥ ६९ ॥
bhogeṣvasvadamāneṣu puṃsaḥ śreyaḥ puro gatam ,
kṣīṇe'ndhakāre kiṃ nāma manaso'nyatpravartate 69
69. bhogeṣu asvadamāneṣu puṃsaḥ śreyaḥ puraḥ gatam
kṣīṇe andhakāre kim nāma manasaḥ anyat pravartate
69. bhogeṣu asvadamāneṣu puṃsaḥ śreyaḥ puraḥ gatam
kṣīṇe andhakāre kim nāma manasaḥ anyat pravartate
69. When worldly enjoyments are no longer relished, the ultimate good (śreyas) for a person has already moved forward. For when darkness is completely dispelled, what else, indeed, could activate the mind?
अहंकारानुसंधानवर्जनादेव राघव ।
पौरुषेण प्रयत्नाच्च तीर्यते भवसागरः ॥ ७० ॥
ahaṃkārānusaṃdhānavarjanādeva rāghava ,
pauruṣeṇa prayatnācca tīryate bhavasāgaraḥ 70
70. ahaṅkārānusaṃdhānavarjanāt eva rāghava
pauruṣeṇa prayatnāt ca tīryate bhavasāgaraḥ
70. rāghava ahaṅkārānusaṃdhānavarjanāt eva ca
pauruṣeṇa prayatnāt bhavasāgaraḥ tīryate
70. O Rāghava, indeed, the ocean of worldly existence (saṃsāra) is crossed solely by the abandonment of adherence to the ego (ahaṅkāra) and by human effort.
नाहं न तेन मम किंचिदपीति मत्वा सर्वं च मे सकलमप्यहमेव चेति ।
लब्धास्पदं मनसि संविदमेवमीड्यां नीत्वा स्थितिं परमुपैति पदं महात्मा ॥ ७१ ॥
nāhaṃ na tena mama kiṃcidapīti matvā sarvaṃ ca me sakalamapyahameva ceti ,
labdhāspadaṃ manasi saṃvidamevamīḍyāṃ nītvā sthitiṃ paramupaiti padaṃ mahātmā 71
71. na aham na tena mama kiṃcit api iti matvā
sarvam ca me sakalam api aham eva ca
iti labdhāspadam manasi saṃvidam evam īḍyām
nītvā sthitim param upaiti padam mahātmā
71. mahātmā na aham na tena mama kiṃcit api
ca sarvam sakalam api aham eva ca iti
matvā evam īḍyām labdhāspadam saṃvidam
manasi nītvā param sthitim padam upaiti
71. Having contemplated, "I am not this, nor does anything belong to me because of it," and "Indeed, everything, the entire cosmos, is I myself," the great soul (mahātman) establishes such praiseworthy consciousness (saṃvid) in their mind and thereby attains the supreme state (pada).

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

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 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 (current chapter) 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