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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-34

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श्रीवसिष्ठ उवाच ।
अत्र ते श्रृणु वक्ष्यामि दामादिषु गतेष्वथ ।
यद्वृत्तं शम्बरस्यैव नगरे नगसंनिभे ॥ १ ॥
śrīvasiṣṭha uvāca ,
atra te śrṛṇu vakṣyāmi dāmādiṣu gateṣvatha ,
yadvṛttaṃ śambarasyaiva nagare nagasaṃnibhe 1
1. śrī vasiṣṭha uvāca atra te śṛṇu vakṣyāmi dāmādiṣu gateṣu
atha yat vṛttam śambarasya eva nagare nagasaṃnibhe
1. śrī vasiṣṭha uvāca atra te śṛṇu vakṣyāmi atha dāmādiṣu
gateṣu nagasaṃnibhe śambarasya eva nagare yat vṛttam
1. Śrī Vasiṣṭha said: "Now, listen to me; I will tell you what transpired in Śambara's city, which resembled a mountain, after Dāma and the others had departed."
तथा गगनविभ्रष्टे समस्ते ध्वस्तसंस्थितौ ।
विनष्टे शम्बरानीके शरदीवाब्दमण्डले ॥ २ ॥
tathā gaganavibhraṣṭe samaste dhvastasaṃsthitau ,
vinaṣṭe śambarānīke śaradīvābdamaṇḍale 2
2. tathā gaganavibhraṣṭe samaste dhvastasaṃsthitau
vinaṣṭe śambarānīke śaradī iva abramaṇḍale
2. tathā gaganavibhraṣṭe samaste dhvastasaṃsthitau
śambarānīke vinaṣṭe śaradī abramaṇḍale iva
2. And thus, when Śambara's entire army, having fallen from the sky, was annihilated with its structure shattered, just as a mass of clouds disperses in autumn.
देवनिर्जितसैन्योऽसौ नीत्वा कतिपयाः समाः ।
पुनर्देववधोयुक्तश्चिन्तयामास दानवः ॥ ३ ॥
devanirjitasainyo'sau nītvā katipayāḥ samāḥ ,
punardevavadhoyuktaścintayāmāsa dānavaḥ 3
3. devanirjitasainyaḥ asau nītvā katipayāḥ samāḥ
punaḥ devavadhodyuktaḥ cintayām āsa dānavaḥ
3. asau devanirjitasainyaḥ dānavaḥ katipayāḥ
samāḥ nītvā punaḥ devavadhodyuktaḥ cintayām āsa
3. That demon, whose army had been defeated by the gods, spent some years and then, intent again on slaying the gods, began to ponder.
दामादयस्तु रचिता ये मया माययाऽसुराः ।
मौर्ख्यातैर्भाविता युद्धे मिथ्यैव दुरहंकृतिः ॥ ४ ॥
dāmādayastu racitā ye mayā māyayā'surāḥ ,
maurkhyātairbhāvitā yuddhe mithyaiva durahaṃkṛtiḥ 4
4. dāmādayaḥ tu racitāḥ ye mayā māyayā asurāḥ maurkhyāt
etaiḥ bhāvitāḥ yuddhe mithyā eva durahaṅkṛtiḥ
4. mayā māyayā ye dāmādayaḥ asurāḥ tu racitāḥ,
etaiḥ maurkhyāt yuddhe mithyā eva durahaṅkṛtiḥ bhāvitāḥ.
4. Dama and other such Asuras, whom I created through my illusion (māyā), were indeed characterized in battle by a false and misguided ego (ahaṅkāra) due to their foolishness.
इदानीं संसृजाम्यन्यान्दानवान्माययोदितान् ।
तानप्यध्यात्मशास्त्रज्ञान्सविवेकान्करोम्यहम् ॥ ५ ॥
idānīṃ saṃsṛjāmyanyāndānavānmāyayoditān ,
tānapyadhyātmaśāstrajñānsavivekānkaromyaham 5
5. idānīṃ saṃsṛjāmi anyān dānavān māyayā uditān
tān api adhyātmaśāstrajñān savivekān karomi aham
5. aham idānīṃ māyayā uditān anyān dānavān saṃsṛjāmi.
api tān adhyātmaśāstrajñān savivekān karomi.
5. Now I shall create other Danavas, who will be manifested by my illusion (māyā). I will also make them knowledgeable in spiritual science (adhyātmaśāstra) and endowed with discernment.
ततस्तत्त्वपरिज्ञानान्मिथ्याभावनयोज्झिताः ।
नाहंकारं प्रयास्यन्ति विजेष्यन्ति च तान्सुरान् ॥ ६ ॥
tatastattvaparijñānānmithyābhāvanayojjhitāḥ ,
nāhaṃkāraṃ prayāsyanti vijeṣyanti ca tānsurān 6
6. tataḥ tattvaparjñānāt mithyābhāvanayā ujjhitāḥ
na ahaṅkāram prayāsyanti vijeṣyanti ca tān surān
6. tataḥ tattvaparjñānāt mithyābhāvanayā ujjhitāḥ (te) ahaṅkāram na prayāsyanti,
ca tān surān vijeṣyanti.
6. Thereafter, due to their knowledge of reality (tattva-parijñāna), being freed from false conceptions, they will not fall prey to ego (ahaṅkāra) and will conquer those gods (Suras).
इति संचिन्त्य दैत्येन्द्रस्तादृशान्दानवान्धिया ।
माययोत्पादयामास बुद्बुदानिव वारिधिः ॥ ७ ॥
iti saṃcintya daityendrastādṛśāndānavāndhiyā ,
māyayotpādayāmāsa budbudāniva vāridhiḥ 7
7. iti saṃcintya daityendraḥ tādṛśān dānavān dhiyā
māyayā utpādayām āsa budbudān iva vāridhiḥ
7. iti saṃcintya,
daityendraḥ dhiyā māyayā tādṛśān dānavān utpādayām āsa,
vāridhiḥ budbudān iva.
7. Having thus reflected, the king of the Daityas, by his intellect and through his illusion (māyā), created such Danavas, just as the ocean produces bubbles.
सर्वज्ञा वेद्यवेत्तारो वीतरागा गतैनसः ।
यथाप्राप्तैककर्तारो भावितात्मान उत्तमाः ॥ ८ ॥
sarvajñā vedyavettāro vītarāgā gatainasaḥ ,
yathāprāptaikakartāro bhāvitātmāna uttamāḥ 8
8. sarvajñāḥ vedyavettāraḥ vītarāgāḥ gatainasaḥ
yathāprāptaikakartāraḥ bhāvitātmānaḥ uttamāḥ
8. sarvajñāḥ vedyavettāraḥ vītarāgāḥ gatainasaḥ
yathāprāptaikakartāraḥ bhāvitātmānaḥ uttamāḥ
8. These excellent beings are all-knowing, knowers of what is to be known, free from attachment, and devoid of faults. They perform only the actions that arise naturally and have purified selves (ātman); they are the supreme ones.
भीमो भासो दृढ इति नामभिः परिलाञ्छिताः ।
जगत्तृणमिवाशेषं पश्यन्तः पावनाशयाः ॥ ९ ॥
bhīmo bhāso dṛḍha iti nāmabhiḥ parilāñchitāḥ ,
jagattṛṇamivāśeṣaṃ paśyantaḥ pāvanāśayāḥ 9
9. bhīmaḥ bhāsaḥ dṛḍhaḥ iti nāmabhiḥ parilāñchitāḥ
jagat tṛṇam iva aśeṣam paśyantaḥ pāvanāśayāḥ
9. bhīmaḥ bhāsaḥ dṛḍhaḥ iti nāmabhiḥ parilāñchitāḥ
aśeṣam jagat tṛṇam iva paśyantaḥ pāvanāśayāḥ
9. They are known by names like Bhima, Bhasa, and Dridha. With pure intentions, they view the entire world as if it were mere grass.
ते दैत्या भुवनं प्राप्य च्छादयामासुरम्बरम् ।
गर्जन्तो हेतितडितः प्रावृषीव पयोधराः ॥ १० ॥
te daityā bhuvanaṃ prāpya cchādayāmāsurambaram ,
garjanto hetitaḍitaḥ prāvṛṣīva payodharāḥ 10
10. te daityāḥ bhuvanam prāpya chādayāmāsuḥ ambaram
garjantaḥ hetitaḍitaḥ prāvṛṣi iva payodharāḥ
10. te daityāḥ bhuvanam prāpya ambaram chādayāmāsuḥ
prāvṛṣi hetitaḍitaḥ payodharāḥ iva garjantaḥ
10. Those Daityas, upon reaching a realm, covered the sky, thundering and flashing weapons like rain clouds with lightning in the monsoon season.
अयुध्यन्त समं देवैरपि वर्षगणान्बहून् ।
विवेकवशतो जग्मुर्नाहंकारं कदाचन ॥ ११ ॥
ayudhyanta samaṃ devairapi varṣagaṇānbahūn ,
vivekavaśato jagmurnāhaṃkāraṃ kadācana 11
11. ayudhyanta samam devaiḥ api varṣagaṇān bahūn
vivekavaśataḥ jagmuḥ na ahaṅkāram kadācana
11. devaiḥ samam api bahūn varṣagaṇān ayudhyanta
vivekavaśataḥ kadācana na ahaṅkāram jagmuḥ
11. They fought equally with the gods for many years. Yet, due to the power of their discrimination (viveka), they never fell prey to ego (ahaṅkāra).
तेषां यावदुदेत्यन्तर्ममेदमिति वासना ।
तावत्कोऽयमहं चेति विचाराद्यात्यसत्यताम् ॥ १२ ॥
teṣāṃ yāvadudetyantarmamedamiti vāsanā ,
tāvatko'yamahaṃ ceti vicārādyātyasatyatām 12
12. teṣām yāvat udeti antaḥ mama idam iti vāsanā
tāvat kaḥ ayam aham ca iti vicārāt yāti asatyatām
12. yāvat teṣām antaḥ mama idam iti vāsanā udeti,
tāvat kaḥ ayam aham ca iti vicārāt asatyatām yāti
12. As long as the latent impression (vāsanā) of 'this is mine' arises within them, so long does it vanish into unreality through the inquiry, 'Who is this? And who am I?'
असच्छरीरं विबुधाः कोऽसावहमिति स्थितिः ।
विचारादित्थमेतेषां प्रोदगुर्न भयादयः ॥ १३ ॥
asaccharīraṃ vibudhāḥ ko'sāvahamiti sthitiḥ ,
vicārāditthameteṣāṃ prodagurna bhayādayaḥ 13
13. asat śarīram vibudhāḥ kaḥ asau aham iti sthitiḥ
vicārāt ittham eteṣām prodaguḥ na bhayādayaḥ
13. विबुधाः,
असत् शरीरम्,
कः असौ अहम् इति स्थितिः (अस्ति)इत्थम् एतेषां विचारात् भयादयः न प्रोदगुः।
13. O wise ones (vibudhāḥ), for these (beings), due to the inquiry 'this body is unreal' and the firm understanding 'Who is that? Who am I?', no fears or similar (afflictions) arose.
असच्छरीरं नास्तीदं चिच्छुद्धैवात्मनि स्थिता ।
अहं नाम न चान्योऽस्ति निश्चित्यैवासुरा ययुः ॥ १४ ॥
asaccharīraṃ nāstīdaṃ cicchuddhaivātmani sthitā ,
ahaṃ nāma na cānyo'sti niścityaivāsurā yayuḥ 14
14. asat śarīram na asti idam cit śuddhā eva ātmani sthitā
aham nāma na ca anyaḥ asti niścitya eva asurāḥ yayuḥ
14. इदम् असत् शरीरं न अस्तिशुद्धा चित् एव आत्मनि स्थिताअहम् नाम च अन्यः न अस्ति इति असुराः निश्चित्य एव ययुः।
14. This unreal body does not exist. Pure consciousness (cit) alone resides in the Self (ātman). The 'I' (aham) by name is not different. Having thus firmly ascertained this, the Asuras attained (liberation).
ततस्तैर्निरहंकारैर्जरामरणनिर्भयैः ।
प्राप्तार्थकारिभिर्धीरैर्वर्तमानानुसारिभिः ॥ १५ ॥
tatastairnirahaṃkārairjarāmaraṇanirbhayaiḥ ,
prāptārthakāribhirdhīrairvartamānānusāribhiḥ 15
15. tataḥ taiḥ nirahaṅkāraiḥ jarāmaraṇanirbhayaiḥ
prāptārthakāribhiḥ dhīraiḥ vartamānānusāribhiḥ
15. ततः निरहंकारैः,
जरामरणनिर्भयैः,
प्राप्तार्थकारिभिः,
धीरैः,
वर्तमान-अनुसारिभिः तैः (असुरैः)
15. Then, by those (Asuras) who were free from ego (ahaṅkāra), fearless of old age and death, who achieved their purpose, who were resolute, and who lived in harmony with the present moment.
असक्तबुद्धिभिर्नित्यं हतान्यैरप्यहन्तृभिः ।
वासनाजालनिर्मुक्तैः कृतकार्यैरकर्तृभिः ॥ १६ ॥
asaktabuddhibhirnityaṃ hatānyairapyahantṛbhiḥ ,
vāsanājālanirmuktaiḥ kṛtakāryairakartṛbhiḥ 16
16. asaktabuddhibhiḥ nityam hataiḥ anyaiḥ api ahantṛbhiḥ
vāsanojālanirmuktaiḥ kṛtakāryaiḥ akartṛbhiḥ
16. nityam asaktabuddhibhiḥ,
anyaiḥ api hataiḥ ahantṛbhiḥ,
vāsanojālanirmuktaiḥ,
kṛtakāryaiḥ,
akartṛbhiḥ
16. By those whose intellect is always unattached, who, even when slain by others, do not consider themselves the doer, who are freed from the net of latent impressions (vāsana), who have completed their tasks, and who are truly non-doers.
प्रभोः कार्यमिदं कार्यमिति संगरतत्परैः ।
वीतरागैर्गतद्वेषैः सर्वदा समदृष्टिभिः ॥ १७ ॥
prabhoḥ kāryamidaṃ kāryamiti saṃgaratatparaiḥ ,
vītarāgairgatadveṣaiḥ sarvadā samadṛṣṭibhiḥ 17
17. prabhoḥ kāryam idam kāryam iti saṅgaratatparaiḥ
vītarāgaiḥ gatadveṣaiḥ sarvadā samadṛṣṭibhiḥ
17. iti idam prabhoḥ kāryam kāryam saṅgaratatparaiḥ
vītarāgaiḥ gatadveṣaiḥ sarvadā samadṛṣṭibhiḥ
17. By those who are devoted to action, thinking, "This is the Lord's work (kārya) and must be done," who are free from attachment (rāga) and devoid of hatred (dveṣa), and who always maintain equal vision.
सा दैवी दानवैः सेना भीमभासदृढादिभिः ।
हता भुक्ता हृता पुष्टा स्वान्नश्रीरिव भोक्तृभिः ॥ १८ ॥
sā daivī dānavaiḥ senā bhīmabhāsadṛḍhādibhiḥ ,
hatā bhuktā hṛtā puṣṭā svānnaśrīriva bhoktṛbhiḥ 18
18. sā daivī dānavaiḥ senā bhīmabhāsadṛḍhādibhiḥ
hatā bhuktā hṛtā puṣṭā svānnaśrīḥ iva bhoktṛbhiḥ
18. sā daivī senā dānavaiḥ bhīmabhāsadṛḍhādibhiḥ
hatā bhuktā hṛtā puṣṭā bhoktṛbhiḥ svānnaśrīḥ iva
18. That divine army was killed, consumed, plundered, and assimilated by the Dānavas, including Bhīmabhāsa, Dṛḍha, and others, just as one's own food and sustenance (śrī) are by those who partake of them.
भीमभासदृढक्षुण्णा जाता गीर्वाणवाहिनी ।
परिदुद्राव वेगेन गङ्गेव हिमवच्च्युता ॥ १९ ॥
bhīmabhāsadṛḍhakṣuṇṇā jātā gīrvāṇavāhinī ,
paridudrāva vegena gaṅgeva himavaccyutā 19
19. bhīmabhāsadṛḍhakṣuṇṇā jātā gīrvāṇavāhinī
paridudrāva vegena gaṅgā iva himavaccutā
19. bhīmabhāsadṛḍhakṣuṇṇā gīrvāṇavāhinī jātā
vegena paridudrāva himavaccutā gaṅgā iva
19. The army of gods (gīrvāṇavāhinī), having been crushed by Bhīmabhāsa and Dṛḍha, scattered rapidly, just like the Gaṅgā river that has fallen from the Himālayas.
सा सुरानीकिनी देवं क्षीरोदार्णवशायिनम् ।
जगाम शरणं शैलं वातार्तेवाब्दमालिका ॥ २० ॥
sā surānīkinī devaṃ kṣīrodārṇavaśāyinam ,
jagāma śaraṇaṃ śailaṃ vātārtevābdamālikā 20
20. sā surānīkinī devam kṣīrodārṇavaśāyinam jagāma
śaraṇam śailam vāta-ārtā iva abda-mālikā
20. sā surānīkinī vāta-ārtā abda-mālikā iva śailam
kṣīrodārṇavaśāyinam devam śaraṇam jagāma
20. That army of gods, like a garland of clouds distressed by the wind, went for refuge to the deity (Viṣṇu), who is firm like a mountain and reposes on the milk ocean.
हरिराश्वासयामास तां भीतां देववाहिनीम् ।
भुजङ्गाभिवृतामेकां रमणीमिव नायकः ॥ २१ ॥
harirāśvāsayāmāsa tāṃ bhītāṃ devavāhinīm ,
bhujaṅgābhivṛtāmekāṃ ramaṇīmiva nāyakaḥ 21
21. hariḥ āśvāsayāmāsa tām bhītām devavāhinīm
bhujanga-abhivṛtām ekām ramaṇīm iva nāyakaḥ
21. hariḥ nāyakaḥ iva bhujanga-abhivṛtām ekām
ramaṇīm iva tām bhītām devavāhinīm āśvāsayāmāsa
21. Hari (Viṣṇu) comforted that frightened army of gods, just as a leader (nāyaka) would comfort a beloved woman (ramaṇī) who is all alone and surrounded by snakes (bhujanga).
अथ क्षीरोदकुहरे तावत्सा सुरवाहिनी ।
उवास यावद्भगवांस्तन्निरासार्थमुद्ययौ ॥ २२ ॥
atha kṣīrodakuhare tāvatsā suravāhinī ,
uvāsa yāvadbhagavāṃstannirāsārthamudyayau 22
22. atha kṣīroda-kuhare tāvat sā suravāhinī uvāsa
yāvat bhagavān tat-nirāsa-artham udyayau
22. atha sā suravāhinī kṣīroda-kuhare tāvat uvāsa
yāvat bhagavān tat-nirāsa-artham udyayau
22. Then, that army of gods (suravāhinī) dwelled in the depths of the milk ocean until the venerable one (Bhagavān) set out for the purpose of removing (their distress/the cause of their distress).
बभूव दारुणं युद्धं शौरिशम्बरयोस्ततः ।
अकाल इव कल्पान्ते समुड्डीनकुलाचलम् ॥ २३ ॥
babhūva dāruṇaṃ yuddhaṃ śauriśambarayostataḥ ,
akāla iva kalpānte samuḍḍīnakulācalam 23
23. babhūva dāruṇam yuddham śauri-śambarayoḥ
tataḥ akāle iva kalpa-ante samuḍḍīna-kulācalam
23. tataḥ śauri-śambarayoḥ dāruṇam yuddham babhūva
akāle kalpa-ante iva samuḍḍīna-kulācalam
23. Then, a terrible battle took place between Śauri (Pradyumna) and Śambara, like the end of a cosmic cycle (kalpa) occurring at an untimely time, with even the principal mountains (kulācala) seeming to fly up.
शशाम समरे तस्मिन्दैत्यः सबलवाहनः ।
नारायणहतो यातः शम्बरो वैष्णवीं पुरीम् ॥ २४ ॥
śaśāma samare tasmindaityaḥ sabalavāhanaḥ ,
nārāyaṇahato yātaḥ śambaro vaiṣṇavīṃ purīm 24
24. śaśāma samare tasmin daityaḥ sabalavāhanaḥ
nārāyaṇahataḥ yātaḥ śambaraḥ vaiṣṇavīm purīm
24. tasmin samare sabalavāhanaḥ daityaḥ śambaraḥ
nārāyaṇahataḥ śaśāma vaiṣṇavīm purīm yātaḥ
24. That demon Shambara, along with his army and vehicles, perished in that battle, having been slain by Narayana, and departed to Vishnu's abode.
भीमभासदृढास्ते तु तस्मिन्विषमसंगरे ।
विष्णुनैव शमं नीताः पवनेनेव दीपिकाः ॥ २५ ॥
bhīmabhāsadṛḍhāste tu tasminviṣamasaṃgare ,
viṣṇunaiva śamaṃ nītāḥ pavaneneva dīpikāḥ 25
25. bhīmabhāsadṛḍhāḥ te tu tasmin viṣamasaṅgare
viṣṇunā eva śamam nītāḥ pavanena iva dīpikāḥ
25. te tu tasmin viṣamasaṅgare bhīmabhāsadṛḍhāḥ
viṣṇunā eva śamam nītāḥ pavanena iva dīpikāḥ
25. Indeed, those [demons], despite their dreadful brilliance and might in that difficult battle, were brought to an end by Vishnu alone, just as lamps are extinguished by the wind.
ते हि निर्वासना एव यदा शान्तिमुपागताः ।
न तदैषां गतिर्ज्ञाता दीपानामिव शाम्यताम् ॥ २६ ॥
te hi nirvāsanā eva yadā śāntimupāgatāḥ ,
na tadaiṣāṃ gatirjñātā dīpānāmiva śāmyatām 26
26. te hi nirvāsanāḥ eva yadā śāntim upāgatāḥ na
tadā eṣām gatiḥ jñātā dīpānām iva śāmyatām
26. hi yadā te nirvāsanāḥ eva śāntim upāgatāḥ
tadā eṣām gatiḥ na jñātā śāmyatām dīpānām iva
26. Indeed, when they achieved ultimate peace, being entirely free from latent impressions (vāsanā), their destination was not known, just as the destination of extinguishing lamps is unknown.
तस्माद्वासनया बद्धं मुक्तं निर्वासनं मनः ।
राम निर्वासनीभावमाहरस्व विवेकतः ॥ २७ ॥
tasmādvāsanayā baddhaṃ muktaṃ nirvāsanaṃ manaḥ ,
rāma nirvāsanībhāvamāharasva vivekataḥ 27
27. tasmāt vāsanayā baddham muktam nirvāsanam
manaḥ rāma nirvāsanībhāvam āharasva vivekataḥ
27. tasmāt manaḥ vāsanayā baddham nirvāsanam
muktam rāma vivekataḥ nirvāsanībhāvam āharasva
27. Therefore, the mind is bound by latent impressions (vāsanā) and liberated when it is free from them. O Rama, cultivate this state of being free from latent impressions (vāsanā) through proper discernment.
सम्यगालोकनात्सत्याद्वासना प्रविलीयते ।
वासनाविलये चेतः शममायाति दीपवत् ॥ २८ ॥
samyagālokanātsatyādvāsanā pravilīyate ,
vāsanāvilaye cetaḥ śamamāyāti dīpavat 28
28. samyak ālokanāt satyāt vāsanā pravilīyate
| vāsanāvilaye cetas śamam āyāti dīpavat ||
28. satyāt samyak ālokanāt vāsanā pravilīyate
vāsanāvilaye cetas dīpavat śamam āyāti
28. When truth is rightly perceived, subtle desires (vāsanā) dissolve. Upon the dissolution of these subtle desires, the mind (cetas) attains tranquility, just like a lamp that goes out.
न सत्यं किंचिदेवेह सद्भावो भावयत्यलम् ।
नास्त्येव भावना तस्मादित्येतत्सम्यगीक्षणम् ॥ २९ ॥
na satyaṃ kiṃcideveha sadbhāvo bhāvayatyalam ,
nāstyeva bhāvanā tasmādityetatsamyagīkṣaṇam 29
29. na satyam kiñcit eva iha sadbhāvaḥ bhāvayati alam |
na asti eva bhāvanā tasmāt iti etat samyak īkṣaṇam ||
29. iha kiñcit satyam eva na sadbhāvaḥ alam bhāvayati
tasmāt bhāvanā eva na asti iti etat samyak īkṣaṇam
29. Here, nothing at all is truly real (satya). The mere perception of existence (sadbhāva) itself abundantly generates illusions. However, ultimately, there is no actual mental fabrication (bhāvanā). Therefore, this understanding is right insight (īkṣaṇa).
आत्मैवेदं जगत्सर्वं कः किं भावयतु क्व वा ।
भावना नाम नास्त्वेव तदेतत्सम्यगीक्षणम् ॥ ३० ॥
ātmaivedaṃ jagatsarvaṃ kaḥ kiṃ bhāvayatu kva vā ,
bhāvanā nāma nāstveva tadetatsamyagīkṣaṇam 30
30. ātmā eva idam jagat sarvam kaḥ kim bhāvayatu kva vā
| bhāvanā nāma na astu eva tat etat samyak īkṣaṇam ||
30. idam sarvam jagat ātmā eva kaḥ kim vā kva bhāvayatu
nāma bhāvanā eva na astu tat etat samyak īkṣaṇam
30. This entire world is indeed the self (ātman) alone. Who, then, is to imagine what, or where? There is no such thing as mental fabrication (bhāvanā) at all. Therefore, this understanding is right insight (īkṣaṇa).
वासनाचित्तनामानौ शब्दावर्थसमन्वितौ ।
सत्यावलोकनाद्यत्र विलीनौ तत्परं पदम् ॥ ३१ ॥
vāsanācittanāmānau śabdāvarthasamanvitau ,
satyāvalokanādyatra vilīnau tatparaṃ padam 31
31. vāsanācittanāmānau śabdau arthasamanvitau |
satyāvalokanāt yatra vilīnau tat param padam ||
31. vāsanācittanāmānau arthasamanvitau śabdau
yatra satyāvalokanāt vilīnau tat param padam
31. The two terms, 'subtle desires (vāsanā)' and 'mind (citta)', which are endowed with meaning, when they dissolve through the perception of truth, that indeed is the supreme state.
वासनावलितं चित्तमिह स्थितिमुपागतम् ।
तदेव तद्विनिर्मुक्तं विमुक्तमिति कथ्यते ॥ ३२ ॥
vāsanāvalitaṃ cittamiha sthitimupāgatam ,
tadeva tadvinirmuktaṃ vimuktamiti kathyate 32
32. vāsanāvalitam cittam iha sthitim upāgatam | tat
eva tat vinirmuktam vimuktam iti kathyate ||
32. iha vāsanāvalitam cittam sthitim upāgatam
tat eva tat vinirmuktam vimuktam iti kathyate
32. The mind (citta) entangled by latent tendencies (vāsanā) attains a state of being in this world. That very same mind, when completely freed from those tendencies, is then said to be liberated (vimukta).
नानाघटपटाकारैश्चेतःस्थितिमुपागतम् ।
तदेवाशु शमं नेयं मिथ्यायक्ष इवोत्थितः ॥ ३३ ॥
nānāghaṭapaṭākāraiścetaḥsthitimupāgatam ,
tadevāśu śamaṃ neyaṃ mithyāyakṣa ivotthitaḥ 33
33. nānāghaṭapaṭākāraiḥ cetaḥsthitim upāgatam | tat
eva āśu śamam neyam mithyāyakṣaḥ iva utthitaḥ ||
33. nānāghaṭapaṭākāraiḥ cetaḥsthitim upāgatam tat
eva āśu śamam neyam utthitaḥ mithyāyakṣaḥ iva
33. The mind, having assumed the forms of various pots, cloths, and other objects, should be quickly brought to tranquility (śama), just like an illusory Yakṣa that has appeared.
दामव्यालकटाकारैश्चेतः परिणतं यथा ।
भीमभासदृढन्यायो राघवास्त्वचलस्तव ॥ ३४ ॥
dāmavyālakaṭākāraiścetaḥ pariṇataṃ yathā ,
bhīmabhāsadṛḍhanyāyo rāghavāstvacalastava 34
34. dāmavyālakaṭākāraiḥ cetaḥ pariṇatam yathā |
bhīmabhāsadṛḍhanyāyaḥ rāghavaḥ tu acalaḥ tava ||
34. yathā dāmavyālakaṭākāraiḥ cetaḥ pariṇatam
rāghavaḥ tava acalaḥ tu bhīmabhāsadṛḍhanyāyaḥ
34. Just as the mind (citta) perceives (is transformed into) forms such as a rope, a snake, or a mat, so too, O Rāghava, may your (understanding/resolve) be unshakeable, like a firm principle (nyāya) that appears formidable.
दामव्यालकटन्यायो मा ते भवतु राघव ।
एतद्राम पुरा प्रोक्तं पित्रा कमलजेन मे ॥ ३५ ॥
dāmavyālakaṭanyāyo mā te bhavatu rāghava ,
etadrāma purā proktaṃ pitrā kamalajena me 35
35. dāmavyālakaṭanyāyaḥ mā te bhavatu rāghava |
etat rāma purā proktam pitrā kamalajena me ||
35. rāghava dāmavyālakaṭanyāyaḥ te mā bhavatu
rāma etat purā kamalajena pitrā me proktam
35. O Rāghava, let not the illusion of the rope, snake, and mat occur to you. This was spoken to me long ago, O Rāma, by my father, the lotus-born (Brahmā).
भवते यन्मया प्रोक्तं शिष्यायात्यन्तधीमते ।
दामव्यालकटन्यायस्तस्मान्मा तेऽस्तु राघव ।
भीमभासदृढन्यायो नित्यमस्तु तवानघ ॥ ३६ ॥
bhavate yanmayā proktaṃ śiṣyāyātyantadhīmate ,
dāmavyālakaṭanyāyastasmānmā te'stu rāghava ,
bhīmabhāsadṛḍhanyāyo nityamastu tavānagha 36
36. bhavate yat mayā proktam śiṣyāya
atyanta-dhīmate dāma-vyālakaṭa-nyāyaḥ
tasmāt mā te astu rāghava
bhīma-bhāsa-dṛḍha-nyāyaḥ nityam astu tava anagha
36. rāghava anagha yat mayā atyanta-dhīmate śiṣyāya bhavate proktam (tat) dāma-vyālakaṭa-nyāyaḥ tasmāt te mā astu.
tava bhīma-bhāsa-dṛḍha-nyāyaḥ nityam astu.
36. What has been declared by me to you, my exceedingly intelligent disciple: may the principle (nyāya) of mistaking a rope for a serpent not apply to you, O Rāghava. Rather, O sinless one, may the principle (nyāya) of firm discernment always be yours.
अविरलसुखदुःखसंकटेयं भवपदवी भवतापनोपयाता ।
व्यवहरणवतो विभूतियातौ सततमसक्ततयैव नश्यतीति ॥ ३७ ॥
aviralasukhaduḥkhasaṃkaṭeyaṃ bhavapadavī bhavatāpanopayātā ,
vyavaharaṇavato vibhūtiyātau satatamasaktatayaiva naśyatīti 37
37. aviralasukhaduḥkasaṃkaṭā iyam
bhavapadavī bhavatāpanopayātā
vyavaharaṇavataḥ vibhūtiyātau
satatam asaktatayā eva naśyati iti
37. iyam bhavapadavī aviralasukhaduḥkasaṃkaṭā bhavatāpanopayātā (ca asti).
(sā tu) vyavaharaṇavataḥ (janasya) vibhūtiyātau (api) satatam asaktatayā eva naśyati iti.
37. This path of worldly existence (saṃsāra), fraught with continuous joys and sorrows and accompanied by the suffering (tāpa) of mundane life, is truly eradicated for one who engages in affairs, even amidst the attainment of prosperity, solely through constant non-attachment (asaktatā).

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 Chapter 34 (current chapter) 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