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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-35

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श्रीवसिष्ठ उवाच ।
जयन्ति ते महाशूराः साधवो यैर्विनिर्जितम् ।
अविद्यामेदुरोल्लासैः स्वमनो विषयोन्मुखम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
jayanti te mahāśūrāḥ sādhavo yairvinirjitam ,
avidyāmedurollāsaiḥ svamano viṣayonmukham 1
1. śrī-vasiṣṭha uvāca jayanti te mahāśūrāḥ sādhavaḥ yaiḥ
vinirjitam avidyā-medura-ullāsaiḥ svamanam viṣaya-unmukham
1. śrī-vasiṣṭha uvāca.
yaiḥ sādhavaḥ te mahāśūrāḥ,
(yaiḥ) avidyā-medura-ullāsaiḥ viṣaya-unmukham svamanam vinirjitam (te) jayanti.
1. Śrī Vasiṣṭha said: Victorious are those great heroes, the virtuous ones, by whom their own mind - which is turned towards objects of sense and is full of the dense exuberance of nescience (avidyā) - has been thoroughly conquered.
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संसारस्यास्य दुःखस्य सर्वोपद्रवदायिनः ।
उपाय एक एवास्ति मनसः स्वस्य निग्रहः ॥ २ ॥
saṃsārasyāsya duḥkhasya sarvopadravadāyinaḥ ,
upāya eka evāsti manasaḥ svasya nigrahaḥ 2
2. saṃsārasya asya duḥkhasya sarva-upadrava-dāyinaḥ
upāyaḥ ekaḥ eva asti manasaḥ svasya nigrahaḥ
2. asya duḥkhasya sarva-upadrava-dāyinaḥ saṃsārasya (nivṛttyai) ekaḥ upāyaḥ eva asti: svasya manasaḥ nigrahaḥ.
2. For this cycle of transmigration (saṃsāra), which is suffering and the source of all afflictions, there is only one remedy: the control of one's own mind.
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श्रूयतां ज्ञानसर्वस्वं श्रुत्वा चैवावधार्यताम् ।
भोगेच्छामात्रको बन्धस्तत्त्यागो मोक्ष उच्यते ॥ ३ ॥
śrūyatāṃ jñānasarvasvaṃ śrutvā caivāvadhāryatām ,
bhogecchāmātrako bandhastattyāgo mokṣa ucyate 3
3. śrūyatām jñānasarvasvam śrutvā ca eva avadhāryatām
bhogecchāmātrakaḥ bandhaḥ tattyāgaḥ mokṣaḥ ucyate
3. jñānasarvasvam śrūyatām ca eva śrutvā avadhāryatām
bhogecchāmātrakaḥ bandhaḥ tattyāgaḥ mokṣaḥ ucyate
3. Listen to the essence of all knowledge, and having heard it, indeed grasp it. Merely the desire for worldly enjoyment is bondage; its abandonment is called liberation (mokṣa).
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किमन्यैः शास्त्रसंदर्भैः क्रियतामिदमेव तु ।
यद्यत्स्वाद्विह तत्सर्वं दृश्यतां विषवह्निवत् ॥ ४ ॥
kimanyaiḥ śāstrasaṃdarbhaiḥ kriyatāmidameva tu ,
yadyatsvādviha tatsarvaṃ dṛśyatāṃ viṣavahnivat 4
4. kim anyaiḥ śāstrasaṃdarbhaiḥ kriyatām idam eva tu
yat yat svādu iha tat sarvam dṛśyatām viṣavahnivat
4. anyaiḥ śāstrasaṃdarbhaiḥ kim idam eva tu kriyatām
yat yat svādu iha tat sarvam viṣavahnivat dṛśyatām
4. What is the use of other scriptural treatises? Let only this be done: whatever is pleasant in this world, let all of it be regarded like poison and fire.
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विषमा विषयाभोगाः प्रविचार्य पुनःपुनः ।
उपरिष्टात्परित्यज्य सेव्यमानाः सुखावहाः ॥ ५ ॥
viṣamā viṣayābhogāḥ pravicārya punaḥpunaḥ ,
upariṣṭātparityajya sevyamānāḥ sukhāvahāḥ 5
5. viṣamāḥ viṣayābhogāḥ pravicārya punaḥ punaḥ
upariṣṭāt parityajya sevyamānāḥ sukhāvahāḥ
5. viṣayābhogāḥ viṣamāḥ punaḥ punaḥ pravicārya
upariṣṭāt parityajya sevyamānāḥ sukhāvahāḥ
5. The enjoyments of sense objects are dangerous. After repeatedly considering them and finally abandoning them, it is only then that if they are still engaged with, they truly bring happiness.
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दोषान्प्रसवति स्फारान्वासनावलिता मतिः ।
कीर्णकण्टकबीजा भूः कण्टकप्रसरं यथा ॥ ६ ॥
doṣānprasavati sphārānvāsanāvalitā matiḥ ,
kīrṇakaṇṭakabījā bhūḥ kaṇṭakaprasaraṃ yathā 6
6. doṣān prasavati sphārān vāsanāvalitā matiḥ
kīrṇakaṇṭakabījā bhūḥ kaṇṭakaprasaram yathā
6. vāsanāvalitā matiḥ sphārān doṣān prasavati
yathā kīrṇakaṇṭakabījā bhūḥ kaṇṭakaprasaram
6. The mind (mati), entangled by latent tendencies (vāsanās), gives rise to abundant faults, just as ground with scattered thorn seeds produces a proliferation of thorns.
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अलग्नवासनाजाला मतिः प्रसरवर्जिता ।
अदृष्टरागद्वेषा या शममेति शनैः परम् ॥ ७ ॥
alagnavāsanājālā matiḥ prasaravarjitā ,
adṛṣṭarāgadveṣā yā śamameti śanaiḥ param 7
7. alagna-vāsanā-jālā matiḥ prasara-varjitā
adṛṣṭa-rāga-dveṣā yā śamam eti śanaiḥ param
7. yā alagna-vāsanā-jālā prasara-varjitā adṛṣṭa-rāga-dveṣā matiḥ,
sā śanaiḥ param śamam eti.
7. An intellect (matiḥ) that is unentangled in the network of innate tendencies (vāsanā), free from outward dispersion, and in which attachment (rāga) and aversion (dveṣa) are no longer perceived, gradually attains the ultimate peace.
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शुभाशुभानसद्ग्लानीन्प्रसूते सुगुणान्सदा ।
फलदानङ्कुरान्काले श्रेष्ठबीजवतीव भूः ॥ ८ ॥
śubhāśubhānasadglānīnprasūte suguṇānsadā ,
phaladānaṅkurānkāle śreṣṭhabījavatīva bhūḥ 8
8. śubhāśubhān asatkglānīn prasūte suguṇān sadā
phala-dāna-aṅkurān kāle śreṣṭha-bīja-vatī iva bhūḥ
8. śreṣṭha-bīja-vatī bhūḥ kāle phala-dāna-aṅkurān iva,
sadā śubhāśubhān asatkglānīn suguṇān prasūte.
8. The mind (as described in the previous verse) always manifests both auspicious and inauspicious experiences, the misery stemming from ignorance (asat-glānī), and good qualities, just as fertile earth with excellent seeds yields fruit-bearing sprouts in due season.
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शुभभावानुसंधानातप्रसन्ने मनसि स्थिते ।
शनैः शनैः प्रशान्ते च मिथ्याज्ञानघनाम्बुदे ॥ ९ ॥
śubhabhāvānusaṃdhānātaprasanne manasi sthite ,
śanaiḥ śanaiḥ praśānte ca mithyājñānaghanāmbude 9
9. śubha-bhāva-anusandhānāt prasanne manasi sthite
śanaiḥ śanaiḥ praśānte ca mithyā-jñāna-ghana-ambude
9. śubha-bhāva-anusandhānāt manasi prasanne sthite,
ca śanaiḥ śanaiḥ mithyā-jñāna-ghana-ambude praśānte.
.
.
9. When the mind (manas) becomes pleased and stable through the constant contemplation of auspicious thoughts, and when the dense cloud of false knowledge (mithyā-jñāna) gradually becomes completely pacified...
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वृद्धिं याते च सौजन्ये यक्षे शुक्ल इवोडुपे ।
विवेके प्रसृते पुण्ये नभसीवार्कतेजसि ॥ १० ॥
vṛddhiṃ yāte ca saujanye yakṣe śukla ivoḍupe ,
viveke prasṛte puṇye nabhasīvārkatejasi 10
10. vṛddhim yāte ca saujanye yakṣe śukle iva uḍupe
viveke prasṛte puṇye nabhasī iva arka-tejasi
10. ca saujanye yakṣe śukle uḍupe iva vṛddhim yāte,
puṇye viveke nabhasī arka-tejasi iva prasṛte.
.
.
10. And when kindness (saujanya) grows gloriously, like the bright moon; and when pure discernment (viveka) spreads like the sun's brilliance (arkatejas) in the sky.
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धृतावन्तर्विवृद्धायां मुक्तायामिव कीचके ।
स्थितावन्तः कृतार्थायां मधाविव निशाकरे ॥ ११ ॥
dhṛtāvantarvivṛddhāyāṃ muktāyāmiva kīcake ,
sthitāvantaḥ kṛtārthāyāṃ madhāviva niśākare 11
11. dhṛtāvantarvivṛddhāyām muktāyām iva kīcake
sthitāvantaḥ kṛtārthāyām madhau iva niśākare
11. dhṛtāvantarvivṛddhāyām muktāyām iva kīcake
sthitāvantaḥ kṛtārthāyām madhau iva niśākare
11. When it (the consciousness) is held and fully developed internally, like a pearl within a bamboo stalk; and when it is established within, having achieved its purpose, like the moon in springtime.
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फलिते शीतलच्छाये सत्सङ्गसफलद्रुमे ।
स्रवत्यानन्दसुरस समाधिसरलद्रुमे ॥ १२ ॥
phalite śītalacchāye satsaṅgasaphaladrume ,
sravatyānandasurasa samādhisaraladrume 12
12. phalite śītalacchāye satsaṅgasaphaladrume
sravati ānandasurase samādhisaraladrume
12. phalite śītalacchāye satsaṅgasaphaladrume
sravati ānandasurase samādhisaraladrume
12. This (state of consciousness) is like a tree, fruiting and providing cool shade; a tree made fruitful by the company of the wise (satsaṅga), from which streams the excellent essence of bliss (ānanda), and which is the upright tree of meditative absorption (samādhi).
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मनो भवति निर्द्वन्द्वं निष्कामं निरुपद्रवम् ।
प्रशान्तचापलानर्थशोकमोहभयामयम् ॥ १३ ॥
mano bhavati nirdvandvaṃ niṣkāmaṃ nirupadravam ,
praśāntacāpalānarthaśokamohabhayāmayam 13
13. manaḥ bhavati nirdvandvam niṣkāmam nirupadravam
praśāntacāpalānarthaśokamohabhayāmayam
13. manaḥ nirdvandvam niṣkāmam nirupadravam
praśāntacāpalānarthaśokamohabhayāmayam bhavati
13. The mind (manas) becomes free from dualities, desireless, and devoid of troubles, completely tranquilized from restlessness, calamity, sorrow, delusion (moha), fear, and disease.
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क्षीणशास्त्रार्थसंदेहं विगताशेषकौतुकम् ।
निरस्तकल्पनाजालं मोहमुक्तमलेपकम् ॥ १४ ॥
kṣīṇaśāstrārthasaṃdehaṃ vigatāśeṣakautukam ,
nirastakalpanājālaṃ mohamuktamalepakam 14
14. kṣīṇaśāstrārthasaṃdeham vigatāśeṣakautukam
nirastakalpanājālam mohamuktam alepakam
14. kṣīṇaśāstrārthasaṃdeham vigatāśeṣakautukam
nirastakalpanājālam mohamuktam alepakam
14. It (the mind) has its doubts regarding the meaning of the scriptures diminished, all curiosity vanished, the net of imagination dispelled, is freed from delusion (moha), and remains unattached.
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निरीहं निरुपाक्रोशं निरपेक्षं निराधिकम् ।
संशान्तशोकनीहारमसक्तं ग्रन्थिवर्जितम् ॥ १५ ॥
nirīhaṃ nirupākrośaṃ nirapekṣaṃ nirādhikam ,
saṃśāntaśokanīhāramasaktaṃ granthivarjitam 15
15. nirīham nirupākrośam nirapekṣam nirādhikam
saṃśāntaśokanīhāram asaktam granthivarjitam
15. nirīham nirupākrośam nirapekṣam nirādhikam
saṃśāntaśokanīhāram asaktam granthivarjitam
15. Desireless, beyond reproach, independent, unburdened, with the mist of sorrow completely calmed, unattached, and free from knots.
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संदेहोग्रसुतं साग्रं सतृष्णादारपञ्जरम् ।
नाशयित्वा स्वमात्मानं साधयत्यर्थमैश्वरम् ॥ १६ ॥
saṃdehograsutaṃ sāgraṃ satṛṣṇādārapañjaram ,
nāśayitvā svamātmānaṃ sādhayatyarthamaiśvaram 16
16. saṃdehograsutam sāgram satṛṣṇādārapañjaram
nāśayitvā svam ātmānam sādhayati artham aiśvaram
16. saṃdehograsutam sāgram satṛṣṇādārapañjaram svam
ātmānam nāśayitvā aiśvaram artham sādhayati
16. Having destroyed one's empirical self (ātman) - which has terrible doubt as its offspring, possesses a distinct beginning, and is a cage formed by craving and family - one achieves the divine purpose.
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आत्मपीवरताहेतून्विकल्पांश्चायमुज्झति ।
संस्मृत्य प्रभुतामेषु जहाति तृणवत्तनुम् ॥ १७ ॥
ātmapīvaratāhetūnvikalpāṃścāyamujjhati ,
saṃsmṛtya prabhutāmeṣu jahāti tṛṇavattanum 17
17. ātmapīvaratāhetūn vikalpān ca ayam ujjhati
saṃsmṛtya prabhutām eṣu jahāti tṛṇavat tanum
17. ayam ātmapīvaratāhetūn vikalpān ca ujjhati
eṣu prabhutām saṃsmṛtya tṛṇavat tanum jahāti
17. This person abandons the causes that nourish the empirical self (ātman) and also his mental constructs. Having well recollected his mastery over these, he casts off the body like a blade of grass.
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मनसोऽभ्युदयो नाशो मनोनाशो महोदयः ।
ज्ञमनो नाशमभ्येति मनोऽज्ञस्य विवर्धते ॥ १८ ॥
manaso'bhyudayo nāśo manonāśo mahodayaḥ ,
jñamano nāśamabhyeti mano'jñasya vivardhate 18
18. manasaḥ abhyudayaḥ nāśaḥ manonāśaḥ mahodayaḥ
jñamanaḥ nāśam abhyeti manaḥ ajñasya vivardhate
18. manasaḥ abhyudayaḥ nāśaḥ (asti); manonāśaḥ mahodayaḥ (asti).
jñamanaḥ nāśam abhyeti; ajñasya manaḥ vivardhate.
18. The prosperity of the mind is its destruction; the destruction of the mind is great prosperity. The mind of the wise attains destruction, while the mind of the ignorant grows.
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मनोमात्रं जगच्चक्रं मनः पर्वतमण्डलम् ।
मनो व्योम मनो देवो मनो मित्रं मनो रिपुः ॥ १९ ॥
manomātraṃ jagaccakraṃ manaḥ parvatamaṇḍalam ,
mano vyoma mano devo mano mitraṃ mano ripuḥ 19
19. manaḥ mātram jagat cakram manaḥ parvatamaṇḍalam
manaḥ vyoma manaḥ devaḥ manaḥ mitram manaḥ ripuḥ
19. manaḥ mātram jagat cakram manaḥ parvatamaṇḍalam
manaḥ vyoma manaḥ devaḥ manaḥ mitram manaḥ ripuḥ
19. The entire cycle of the world is nothing but the mind; the expanse of mountains is the mind. The sky is the mind, God is the mind, a friend is the mind, and an enemy is the mind.
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विकल्पकलुषा या स्याच्चित्तत्त्वस्यात्मविस्मृतिः ।
मन इत्युच्यते सेयं वासना भवभागिनी ॥ २० ॥
vikalpakaluṣā yā syāccittattvasyātmavismṛtiḥ ,
mana ityucyate seyaṃ vāsanā bhavabhāginī 20
20. vikalpakaluṣā yā syāt cittattvasya ātmavismṛtiḥ
manaḥ iti ucyate sā iyam vāsanā bhavabhāginī
20. cittattvasya yā vikalpakaluṣā ātmavismṛtiḥ syāt,
sā iyam bhavabhāginī vāsanā manaḥ iti ucyate
20. That self-forgetfulness (ātman-vismṛti) of the pure principle of consciousness (cittatattva), which is tainted by conceptual elaborations (vikalpa), is called the mind (manas). This is that latent impression (vāsanā) which partakes in the cycle of existence (saṃsāra).
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चेत्यानुपातकलितचिन्मात्रे तिष्ठताभिधम् ।
मनाग्विवकल्पकलुषं चित्तत्त्वं जीव उच्यते ॥ २१ ॥
cetyānupātakalitacinmātre tiṣṭhatābhidham ,
manāgvivakalpakaluṣaṃ cittattvaṃ jīva ucyate 21
21. cetyānupātakalita cinmātre tiṣṭhatā abhidham
manāk vivikalpakaluṣam cittattvam jīvaḥ ucyate
21. manāk vivikalpakaluṣam cittattvam cetyānupātakalita
cinmātre tiṣṭhatā abhidham jīvaḥ ucyate
21. When the pure principle of consciousness (cittatattva), tainted even slightly by conceptual elaborations (vikalpa), remains within the realm of consciousness (cinmātra) that is imbued with the succession of knowable objects, it is called the individual soul (jīva).
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चेत्यप्रपतितं रूढसंज्ञमज्ञत्वमागतम् ।
तदेवाधिकनिःसारं कल्प्यतेऽन्तर्मनस्तया ॥ २२ ॥
cetyaprapatitaṃ rūḍhasaṃjñamajñatvamāgatam ,
tadevādhikaniḥsāraṃ kalpyate'ntarmanastayā 22
22. cetyaprapatitam rūḍhasaṃjñam ajñatvam āgatam
tat eva adhikanihsāram kalpyate antarmanastayā
22. cetyaprapatitam rūḍhasaṃjñam ajñatvam āgatam
tat eva adhikanihsāram antarmanastayā kalpyate
22. That very consciousness (cittatattva) which has fallen into becoming an object of thought, acquired a fixed identity, and entered into ignorance (ajñatva), is then imagined as the inner mind (antarmanas), being exceedingly devoid of true essence.
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नात्मा संसारिपुरुषो न शरीरं न शोणितम् ।
जडं सर्वं शरीरादि देही स्ववदलेपकः ॥ २३ ॥
nātmā saṃsāripuruṣo na śarīraṃ na śoṇitam ,
jaḍaṃ sarvaṃ śarīrādi dehī svavadalepakaḥ 23
23. na ātmā saṃsāripuruṣaḥ na śarīram na śoṇitam
jaḍam sarvam śarīrādi dehī svavat alepakaḥ
23. ātmā na saṃsāripuruṣaḥ,
na śarīram,
na śoṇitam.
śarīrādi sarvam jaḍam.
dehī svavat alepakaḥ.
23. The true self (ātman) is not the worldly individual (saṃsāripuruṣa), nor the physical body, nor even blood. Everything, beginning with the body, is inert. The embodied consciousness (dehin) is, like its own nature, unattached.
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शरीरे कणशः कृत्ते नास्त्यन्यद्रुधिरादिकात् ।
निर्भिन्ने कदलीस्तम्भे नास्त्यन्यत्पल्लवादृते ॥ २४ ॥
śarīre kaṇaśaḥ kṛtte nāstyanyadrudhirādikāt ,
nirbhinne kadalīstambhe nāstyanyatpallavādṛte 24
24. śarīre kaṇaśaḥ kṛtte na asti anyat rudhirādikāt
nirbhinne kadalīstambhe na asti anyat pallavāt ṛte
24. śarīre kaṇaśaḥ kṛtte rudhirādikāt anyat na asti.
kadalīstambhe nirbhinne pallavāt ṛte anyat na asti.
24. When the body is cut into pieces, nothing is found apart from blood and other such elements. Similarly, when a banana stem is completely split, nothing is found except for its layers of leaves.
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मनो जीवो नरं विद्धि तदेवाकारमागतम् ।
आत्मनात्मानमादत्ते स्वविकल्पात्मकल्पितम् ॥ २५ ॥
mano jīvo naraṃ viddhi tadevākāramāgatam ,
ātmanātmānamādatte svavikalpātmakalpitam 25
25. manaḥ jīvaḥ naram viddhi tat eva ākāram āgatam
ātmanā ātmānam ādatte svavikalpātmakalpitam
25. manaḥ jīvaḥ naram viddhi.
tat eva ākāram āgatam.
ātmanā svavikalpātmakalpitam ātmānam ādatte.
25. Know the mind (manas) to be the individual living being (jīva), which has itself assumed a form. Through its own mental constructs (vikalpa), it creates itself, imagining its own nature.
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स्वविकल्पान्नरस्तत्र प्रसार्य रचयत्यलम् ।
जालमात्मनिबन्धाय कोशकारकृमिर्यथा ॥ २६ ॥
svavikalpānnarastatra prasārya racayatyalam ,
jālamātmanibandhāya kośakārakṛmiryathā 26
26. svavikalpān naraḥ tatra prasārya racayati
alam jālam ātmanibandhāya kośakārakṛmiḥ yathā
26. tatra naraḥ svavikalpān prasārya,
ātmanibandhāya jālam alam racayati,
yathā kośakārakṛmiḥ.
26. There, the individual (nara), having spread out its own mental constructs (vikalpa), abundantly creates a net for its own bondage, just like the silkworm creates its cocoon.
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इमं देहभ्रमं त्यक्त्वा देशकालान्तरे पुनः ।
शरीरत्वमथादत्ते पल्लवत्वमिवाङ्कुरः ॥ २७ ॥
imaṃ dehabhramaṃ tyaktvā deśakālāntare punaḥ ,
śarīratvamathādatte pallavatvamivāṅkuraḥ 27
27. imam dehabhramam tyaktvā deśakālāntare punaḥ
śarīratvam atha ādatte pallavatvam iva aṅkuraḥ
27. aṅkuraḥ pallavatvam iva imam dehabhramam tyaktvā
punaḥ deśakālāntare atha śarīratvam ādatte
27. Abandoning this illusion of a body, one again takes on a physical form in a different place and time, just as a sprout assumes the state of a tender leaf.
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यादृग्वासनमेतत्स्यात्तमनस्तादृक्प्रजायते ।
जातं स्वपिति यच्चित्तं तत्स्वप्ने निशि तिष्ठति ॥ २८ ॥
yādṛgvāsanametatsyāttamanastādṛkprajāyate ,
jātaṃ svapiti yaccittaṃ tatsvapne niśi tiṣṭhati 28
28. yādṛk vāsanam etat syāt tat manaḥ tādṛk prajāyate
jātam svapiti yat cittam tat svapne niśi tiṣṭhati
28. etat yādṛk vāsanam syāt tat tādṛk manaḥ prajāyate
yat cittam jātam svapiti tat niśi svapne tiṣṭhati
28. Whatever the nature of the latent impressions (vāsanā) this (mind) possesses, such a mind (manas) comes into being. That mind (citta) which has manifested then sleeps and persists in a dream state at night.
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अम्लं मधुरसासिक्तं मधुरं मधुरञ्जितम् ।
बीजं प्रतिविषाकल्कसिक्तं च कटु जायते ॥ २९ ॥
amlaṃ madhurasāsiktaṃ madhuraṃ madhurañjitam ,
bījaṃ prativiṣākalkasiktaṃ ca kaṭu jāyate 29
29. amlam madhurarasasiktam madhuram madhurarañjitam
bījam prativiṣākalkasiktam ca kaṭu jāyate
29. amlam madhurarasasiktam madhuram madhurarañjitam
bījam prativiṣākalkasiktam ca kaṭu jāyate
29. Sour things, when infused with sweet juice, become sweet and imbued with that sweetness. Similarly, a seed steeped in an antidote paste becomes pungent.
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शुभवासनया चेतो महत्या जायते महत् ।
भवतीन्द्रमनोराज्य इन्द्रता स्वप्नभाङ्गरः ॥ ३० ॥
śubhavāsanayā ceto mahatyā jāyate mahat ,
bhavatīndramanorājya indratā svapnabhāṅgaraḥ 30
30. śubhāvāsanayā cetaḥ mahatyā jāyate mahat
bhavati indramanōrājye indratā svapnabhāṅgaraḥ
30. mahatyā śubhāvāsanayā cetaḥ mahat jāyate
indramanōrājye svapnabhāṅgaraḥ indratā bhavati
30. Through auspicious latent impressions (vāsanā), the mind (cetas) becomes mighty; by (great vāsanās), it attains greatness. In the mental realm of Indra, one becomes Indra, just as a dreamer (svapnabhāṅgara) assumes that state.
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क्षुद्रवासनया चेतःक्षुद्रतामपि पेलवाम् ।
पिशाचविभ्रमात्स्वप्ने पिशाचान्निशि पश्यति ॥ ३१ ॥
kṣudravāsanayā cetaḥkṣudratāmapi pelavām ,
piśācavibhramātsvapne piśācānniśi paśyati 31
31. kṣudra-vāsanayā cetaḥ kṣudratām api pelavām |
piśāca-vibhramāt svapne piśācān niśi paśyati ||
31. cetaḥ kṣudra-vāsanayā pelavām api kṣudratām piśāca-vibhramāt svapne niśi piśācān paśyati.
31. The mind (cetas), due to petty latent impressions (vāsanā), perceives even subtle pettiness as demons at night in a dream, deluded by the illusion of a demon.
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सरसि स्फारनैर्मल्ये कालुष्यं याति न स्थितिम् ।
तथैव स्फारकालुष्ये प्रसादो याति न स्थितिम् ॥ ३२ ॥
sarasi sphāranairmalye kāluṣyaṃ yāti na sthitim ,
tathaiva sphārakāluṣye prasādo yāti na sthitim 32
32. sarasi sphāra-nairmalye kāluṣyam yāti na sthitim |
tathā eva sphāra-kāluṣye prasādaḥ yāti na sthitim ||
32. sphāra-nairmalye sarasi kāluṣyam sthitim na yāti.
tathā eva sphāra-kāluṣye prasādaḥ sthitim na yāti.
32. In a lake of great purity, impurity does not find a place (does not remain). Likewise, in a lake of great impurity, clarity does not find a place (does not remain).
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मनसि स्फारकालुष्ये तद्रूपं जायते फलम् ।
तथैव स्फारनैर्मल्ये तद्रूपं जायते फलम् ॥ ३३ ॥
manasi sphārakāluṣye tadrūpaṃ jāyate phalam ,
tathaiva sphāranairmalye tadrūpaṃ jāyate phalam 33
33. manasi sphāra-kāluṣye tad-rūpam jāyate phalam |
tathā eva sphāra-nairmalye tad-rūpam jāyate phalam ||
33. manasi sphāra-kāluṣye tad-rūpam phalam jāyate.
tathā eva sphāra-nairmalye tad-rūpam phalam jāyate.
33. When the mind (manas) is greatly impure, a result of that nature arises. Likewise, when it is greatly pure, a result of that nature arises.
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त्यजत्युदारां न गतिं क्षीणोऽप्यनिशमुत्तमः ।
उद्योगवानविरतं पूरणाशामिवोडुपः ॥ ३४ ॥
tyajatyudārāṃ na gatiṃ kṣīṇo'pyaniśamuttamaḥ ,
udyogavānavirataṃ pūraṇāśāmivoḍupaḥ 34
34. tyajati udārām na gatim kṣīṇaḥ api aniśam uttamaḥ
| udyogavān aviratam pūraṇa-āśām iva uḍupaḥ ||
34. kṣīṇaḥ api uttamaḥ udārām gatim aniśam na tyajati,
udyogavān aviratam uḍupaḥ pūraṇa-āśām iva.
34. Even when diminished, an excellent (uttama) person does not abandon their noble path, just as the moon (uḍupa), constantly active, does not abandon its hope of fullness.
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नेह बन्धो न मोक्षोऽस्ति नाबन्धोऽस्ति न बन्धता ।
मिथ्योत्थितैव मायेयमिन्द्रजाललता यथा ॥ ३५ ॥
neha bandho na mokṣo'sti nābandho'sti na bandhatā ,
mithyotthitaiva māyeyamindrajālalatā yathā 35
35. na iha bandhaḥ na mokṣaḥ asti na abandhaḥ asti na
bandhatā mithyā utthitā eva māyā iyam indrajālalatā yathā
35. iha bandhaḥ na asti mokṣaḥ na
asti abandhaḥ na asti bandhatā
na asti iyam māyā mithyā utthitā
eva asti yathā indrajālalatā
35. Here, there is neither bondage nor liberation (mokṣa), neither freedom from bondage nor the state of being bound. This (entire phenomenal world) is simply an illusion (māyā) that has arisen falsely, just like a magician's trick (indrajāla).
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गन्धर्वनगराकारा मृगतृष्णा इवोत्थिता ।
द्विचन्द्रविभ्रमाभासा द्वैतैकत्वविवर्जिता ॥ ३६ ॥
gandharvanagarākārā mṛgatṛṣṇā ivotthitā ,
dvicandravibhramābhāsā dvaitaikatvavivarjitā 36
36. gandharvanagarākārā mṛgatṛṣṇā iva utthitā
dvicandravibhramābhāsā dvaitaikatvavivarjitā
36. gandharvanagarākārā utthitā iva mṛgatṛṣṇā
dvicandravibhramābhāsā dvaitaikatvavivarjitā
36. It appears like a phantom city (gandharvanagara), arises like a mirage (mṛgatṛṣṇā), shines like the illusion of two moons, and is devoid of both duality and non-duality (oneness).
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सर्वैव ब्रह्मसत्तेयमित्येषा परमार्थता ।
परिस्फुरति निःसारः संसारोऽयमसन्मयः ॥ ३७ ॥
sarvaiva brahmasatteyamityeṣā paramārthatā ,
parisphurati niḥsāraḥ saṃsāro'yamasanmayaḥ 37
37. sarvā eva brahmasattā iyam iti eṣā paramārthatā
parisphurati niḥsāraḥ saṃsāraḥ ayam asanmayaḥ
37. iyam sarvā eva brahmasattā iti eṣā paramārthatā
ayam niḥsāraḥ asanmayaḥ saṃsāraḥ parisphurati
37. "This entire existence is indeed the reality of Brahman (brahman)" - this is the supreme truth (paramārthatā). (Despite this), this saṃsāra (cycle of rebirth), which is without substance (niḥsāra) and composed of non-being (asanmaya), merely appears.
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नानन्तोऽहं वराकोऽहमिति दुर्निश्चयोदितः ।
अनन्तोऽस्मीश्वरोऽस्मीति निश्चयेन विलीयते ॥ ३८ ॥
nānanto'haṃ varāko'hamiti durniścayoditaḥ ,
ananto'smīśvaro'smīti niścayena vilīyate 38
38. na anantaḥ aham varākaḥ aham iti durniścaya uditaḥ
anantaḥ asmi īśvaraḥ asmi iti niścayena vilīyate
38. aham na anantaḥ aham varākaḥ iti durniścayaḥ uditaḥ
anantaḥ asmi īśvaraḥ asmi iti niścayena vilīyate
38. The assertion "I am not infinite, I am wretched," arising from a mistaken conviction, dissolves (vilīyate) through the firm realization "I am infinite, I am the Lord (īśvara)."
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सर्वगे स्वात्मनि स्वच्छे एषोऽहमिति भावना ।
एतत्तद्बन्धनं लोके स्वविकल्पोपकल्पितम् ॥ ३९ ॥
sarvage svātmani svacche eṣo'hamiti bhāvanā ,
etattadbandhanaṃ loke svavikalpopakalpitam 39
39. sarvage svātmani svacche eṣaḥ aham iti bhāvanā
etat tat bandhanam loke svavikalpa-upakalpitam
39. svātmani sarvage svacche eṣaḥ aham iti bhāvanā
loke etat tat svavikalpa-upakalpitam bandhanam
39. The notion "I am this," when applied to the omnipresent, pure, individual self (ātman), is indeed the very bondage in this world, fabricated by one's own conceptualization.
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बन्धमोक्षदशाहीना द्वित्वैकत्वविवर्जिता ।
सर्वैव ब्रह्मसत्तेयमित्येषा परमार्थता ॥ ४० ॥
bandhamokṣadaśāhīnā dvitvaikatvavivarjitā ,
sarvaiva brahmasatteyamityeṣā paramārthatā 40
40. bandha-mokṣa-daśā-hīnā dvitva-ekatva-vivarjitā
sarvā eva brahma-sattā iyam iti eṣā paramārthatā
40. iyam sarvā eva bandha-mokṣa-daśā-hīnā
dvitva-ekatva-vivarjitā brahma-sattā iti eṣā paramārthatā
40. Devoid of the states of bondage and liberation (mokṣa), and free from both duality and oneness, this entire existence is indeed the reality of brahman. Such is the ultimate truth.
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नैर्मल्यप्राप्तमरणमसक्तं सर्वदृष्टिषु ।
अमनस्त्वमिहापन्नं ब्रह्म पश्यति नान्यथा ॥ ४१ ॥
nairmalyaprāptamaraṇamasaktaṃ sarvadṛṣṭiṣu ,
amanastvamihāpannaṃ brahma paśyati nānyathā 41
41. nairmalya-prāpta-maraṇam asaktam sarva-dṛṣṭiṣu
amanastvam iha āpannam brahma paśyati na anyathā
41. iha nairmalya-prāpta-maraṇam sarva-dṛṣṭiṣu asaktam
amanastvam āpannam [saḥ] brahma na anyathā paśyati
41. One who has achieved purity through the transcendence of death (or the death of ego/mind), who is unattached to all perspectives, and who has attained the state beyond the mind (amanastvam) in this very life, sees brahman and nothing otherwise.
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मनो निर्मलतां यातं शुभसंतानवारिभिः ।
ब्राह्मीं दृष्टिमुपादत्ते रागं शुक्लपटो यथा ॥ ४२ ॥
mano nirmalatāṃ yātaṃ śubhasaṃtānavāribhiḥ ,
brāhmīṃ dṛṣṭimupādatte rāgaṃ śuklapaṭo yathā 42
42. manaḥ nirmalatām yātam śubha-santāna-vāribhiḥ
brāhmīm dṛṣṭim upādatte rāgam śukla-paṭaḥ yathā
42. yathā śukla-paṭaḥ rāgam upādatte [tathā] manaḥ
śubha-santāna-vāribhiḥ nirmalatām yātam brāhmīm dṛṣṭim upādatte
42. Just as a white cloth absorbs a dye (rāgam), so too the mind, having attained purity through the waters of virtuous tradition (or auspicious streams of thought), acquires the vision of brahman (brāhmī dṛṣṭi).
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सर्वमेव ममात्मेति सर्वभावनयानघ ।
हेयादेयबले क्षीणे बन्धमोक्षो विमुच्यताम् ॥ ४३ ॥
sarvameva mamātmeti sarvabhāvanayānagha ,
heyādeyabale kṣīṇe bandhamokṣo vimucyatām 43
43. sarvam eva mama ātma iti sarva-bhāvanayā anagha |
heya-ādeya-bale kṣīṇe bandha-mokṣaḥ vimucyatām ||
43. anagha,
sarvam eva mama ātma iti sarva-bhāvanayā,
heya-ādeya-bale kṣīṇe,
bandha-mokṣaḥ vimucyatām.
43. O blameless one, with the realization that everything is indeed my Self (ātman), when the power of what is to be accepted or rejected has diminished, then let both bondage and liberation (mokṣa) be released.
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शुद्धस्य मनसः कायशास्त्रवैराग्यबुद्धिभिः ।
अभिजातोपलस्येव जगत्तस्येति विद्युतिः ॥ ४४ ॥
śuddhasya manasaḥ kāyaśāstravairāgyabuddhibhiḥ ,
abhijātopalasyeva jagattasyeti vidyutiḥ 44
44. śuddhasya manasaḥ kāya-śāstra-vairāgya-buddhibhiḥ
| abhijāta-upalasya iva jagat tasya iti vidyutiḥ ||
44. śuddhasya manasaḥ,
kāya-śāstra-vairāgya-buddhibhiḥ,
jagat tasya iti abhijāta-upalasya iva vidyutiḥ.
44. For a pure mind, through intellects characterized by detachment (vairāgya) from the body and scriptures, the world (jagat) shines as his own (Self), just like a naturally formed jewel (shines inherently).
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पदार्थेनैकतामेत्य मनसो नैकतानता ।
असत्यज्ञानदृष्टिं तां विद्धि क्षणविनाशिनीम् ॥ ४५ ॥
padārthenaikatāmetya manaso naikatānatā ,
asatyajñānadṛṣṭiṃ tāṃ viddhi kṣaṇavināśinīm 45
45. padārtena ekatām etya manasaḥ na ekatānatā |
asatya-ajñāna-dṛṣṭim tām viddhi kṣaṇa-vināśinīm ||
45. padārtena ekatām etya manasaḥ na ekatānatā tām,
asatya-ajñāna-dṛṣṭim kṣaṇa-vināśinīm viddhi.
45. Know that such non-one-pointedness (ekatānatā) of the mind (manas), which arises from its identification with an object (padārtha), is a false perception (ajñāna-dṛṣṭi) and is transient and perishable.
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सबाह्याभ्यन्तरं त्यक्त्वा सर्वां दृश्यदृशं यदा ।
मनस्तिष्ठति तल्लीनं संप्राप्तं तत्पदं तदा ॥ ४६ ॥
sabāhyābhyantaraṃ tyaktvā sarvāṃ dṛśyadṛśaṃ yadā ,
manastiṣṭhati tallīnaṃ saṃprāptaṃ tatpadaṃ tadā 46
46. sa-bāhya-ābhyantaram tyaktvā sarvām dṛśya-dṛśam yadā |
manaḥ tiṣṭhati tat-līnam samprāptam tat-padam tadā ||
46. yadā,
sa-bāhya-ābhyantaram sarvām dṛśya-dṛśam tyaktvā,
manaḥ tat-līnam tiṣṭhati,
tadā tat-padam samprāptam.
46. When, having abandoned all that is seen and the act of seeing, both external and internal, the mind (manas) remains absorbed in that (supreme reality), then that supreme state (brahman) is attained.
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दृश्यदृष्टिः स्फुटा येयं सा ह्यवश्यमसन्मयी ।
तन्मयत्वं च मनसः स्वरूपं विद्धि नेतरत् ॥ ४७ ॥
dṛśyadṛṣṭiḥ sphuṭā yeyaṃ sā hyavaśyamasanmayī ,
tanmayatvaṃ ca manasaḥ svarūpaṃ viddhi netarat 47
47. dṛśyadṛṣṭiḥ sphuṭā yā iyam sā hi avaśyam asanmayī
tatmayatvam ca manasaḥ svarūpam viddhi na itarat
47. iyam sphuṭā dṛśyadṛṣṭiḥ yā sā hi avaśyam asanmayī
ca manasaḥ tatmayatvam svarūpam na itarat viddhi
47. This clear perception of the visible world is certainly unreal. Understand that the mind's identification with this [unreal] is its inherent nature, and nothing else.
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आद्यन्तयोर्विनाशित्वान्मध्येऽपि तदसन्मयम् ।
अज्ञातमनसस्तेन दुःखिता हस्तसंस्थिता ॥ ४८ ॥
ādyantayorvināśitvānmadhye'pi tadasanmayam ,
ajñātamanasastena duḥkhitā hastasaṃsthitā 48
48. ādya-antayoḥ vināśitvāt madhye api tad asanmayam
ajñātamanasaḥ tena duḥkhitā hastasaṃsthitā
48. ādya-antayoḥ vināśitvāt madhye api tad asanmayam
tena ajñātamanasaḥ duḥkhitā hastasaṃsthitā
48. Because of its destructibility at the beginning and end, that [visible world] is unreal even in the middle. Therefore, for the ignorant mind, suffering is as if held within its grasp.
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आत्मैवेदं जगदिति विना भावेन दुःखदा ।
दृश्यश्रीरन्यथा त्वेषा भोगमोक्षप्रदायिनी ॥ ४९ ॥
ātmaivedaṃ jagaditi vinā bhāvena duḥkhadā ,
dṛśyaśrīranyathā tveṣā bhogamokṣapradāyinī 49
49. ātma eva idam jagat iti vinā bhāvena duḥkhadā
dṛśyaśrīḥ anyathā tu eṣā bhogamokṣapradāyinī
49. idam jagat ātma eva iti bhāvena vinā dṛśyaśrīḥ
duḥkhadā tu anyathā eṣā bhogamokṣapradāyinī
49. Without the understanding that 'this entire world is indeed the Self (ātman),' the visible splendor [of the world] causes suffering. However, with this understanding, this very [visible splendor] grants both enjoyment and final liberation (mokṣa).
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जलमन्यत्तरङ्गोऽन्य इति नानातयाऽज्ञता ।
जलमेव तरङ्गोऽयमित्येकत्वात्किल ज्ञता ॥ ५० ॥
jalamanyattaraṅgo'nya iti nānātayā'jñatā ,
jalameva taraṅgo'yamityekatvātkila jñatā 50
50. jalam anyat taraṅgaḥ anyaḥ iti nānātayā ajñatā
jalam eva taraṅgaḥ ayam iti ekatvāt kila jñatā
50. jalam anyat taraṅgaḥ anyaḥ iti nānātayā ajñatā
jalam eva ayam taraṅgaḥ iti ekatvāt kila jñatā
50. The understanding 'Water is one thing, the wave is another' arises from a sense of multiplicity, and leads to ignorance. [However,] the understanding 'This wave is indeed water itself' arises from a sense of unity, and certainly leads to knowledge.
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दुःखमायात्यसदिति हेयोपादेयरूपि यत् ।
तदभावेन तु ज्ञानादानन्त्यमवशिष्यते ॥ ५१ ॥
duḥkhamāyātyasaditi heyopādeyarūpi yat ,
tadabhāvena tu jñānādānantyamavaśiṣyate 51
51. duḥkham āyāti asat iti heya-upādeya-rūpi yat
| tat abhāvena tu jñānāt ānantyam avaśiṣyate
51. yat duḥkham asat iti heya-upādeya-rūpi āyāti,
tu tat abhāvena jñānāt ānantyam avaśiṣyate
51. That which manifests as sorrow, being unreal (asat), takes the form of what is to be rejected and what is to be accepted. However, through the knowledge of its non-existence, only infinity (ānantya) remains.
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संकल्पकल्पितत्वाच्च मनोरूपमसन्मयम् ।
असन्मयविनाशे तु कः शोको वद राघव ॥ ५२ ॥
saṃkalpakalpitatvācca manorūpamasanmayam ,
asanmayavināśe tu kaḥ śoko vada rāghava 52
52. saṅkalpa-kalpitatvāt ca manas-rūpam asanmayam
| asanmaya-vināśe tu kaḥ śokaḥ vada rāghava
52. ca saṅkalpa-kalpitatvāt manas-rūpam asanmayam,
tu asanmaya-vināśe kaḥ śokaḥ? rāghava,
vada
52. And because the mind's form (manorūpa) is merely a creation of conceptual thought (saṅkalpa) and is thus unreal (asanmaya), what sorrow (śoka) can there be when this unreal nature is destroyed? Tell me, Rāghava.
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अवत्सलो यथा बन्धुररागद्वेषया धिया ।
दृश्यते पश्य तद्वत्त्वं तत्त्वं पञ्जरमात्मनः ॥ ५३ ॥
avatsalo yathā bandhurarāgadveṣayā dhiyā ,
dṛśyate paśya tadvattvaṃ tattvaṃ pañjaramātmanaḥ 53
53. avatsalaḥ yathā bandhuḥ arāga-dveṣayā dhiyā |
dṛśyate paśya tat-vat tvam tattvam pañjaram ātmanaḥ
53. yathā avatsalaḥ bandhuḥ arāga-dveṣayā dhiyā dṛśyate,
tadvat tvam paśya,
tattvam ātmanaḥ pañjaram
53. Just as an unaffectionate relative (bandhu) is perceived by a mind (dhī) free from attachment and aversion, similarly, perceive this truth: that the body is a cage for the self (ātman).
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अवत्सलाद्यथा बन्धोः सुखदुःखैर्न लिप्यते ।
तत्त्वेन संपरिज्ञानात्तथा तत्त्वचयात्मनः ॥ ५४ ॥
avatsalādyathā bandhoḥ sukhaduḥkhairna lipyate ,
tattvena saṃparijñānāttathā tattvacayātmanaḥ 54
54. avatsalāt yathā bandhoḥ sukha-duḥkhaiḥ na lipyate
| tattvena sam-parijñānāt tathā tattva-caya-ātmanaḥ
54. yathā avatsalāt bandhoḥ sukha-duḥkhaiḥ na lipyate,
tathā tattva-caya-ātmanaḥ tattvena sam-parijñānāt (na lipyate)
54. Just as one is not affected by the joys and sorrows (sukha-duḥkha) arising from an unaffectionate relative (bandhu), similarly, through the perfect knowledge (samparijñāna) of the true nature (tattva) of the self (ātman) as constituted by various elements (tattvacaya), one is not tainted.
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तदनादि शिवं ज्ञानं यन्मध्यं द्रष्टृदृश्ययोः ।
तस्मिन्सत्ये मनः शान्तं पांसुर्वायुक्षये यथा ॥ ५५ ॥
tadanādi śivaṃ jñānaṃ yanmadhyaṃ draṣṭṛdṛśyayoḥ ,
tasminsatye manaḥ śāntaṃ pāṃsurvāyukṣaye yathā 55
55. tat anādi śivam jñānam yat madhyam draṣṭṛdṛśyayoḥ
tasmin satye manaḥ śāntam pāṃsuḥ vāyukṣaye yathā
55. yat draṣṭṛdṛśyayoḥ madhyam tat anādi śivam jñānam
tasmin satye manaḥ vāyukṣaye pāṃsuḥ yathā śāntam
55. That beginningless, auspicious knowledge is the essence between the seer and the seen. When that truth is realized, the mind becomes peaceful, just as dust settles when the wind subsides.
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उपशान्ते मनोवायौ देहपांसुः प्रशाम्यति ।
पुनः संसारनगरे न नीहारः प्रवर्तते ॥ ५६ ॥
upaśānte manovāyau dehapāṃsuḥ praśāmyati ,
punaḥ saṃsāranagare na nīhāraḥ pravartate 56
56. upaśānte manovāyau dehapāṃsuḥ praśāmyati
punaḥ saṃsāranagare na nīhāraḥ pravartate
56. manovāyau upaśānte dehapāṃsuḥ praśāmyati
punaḥ saṃsāranagare nīhāraḥ na pravartate
56. When the mind-wind has completely calmed, the dust of the body settles. Then, the mist (of delusion) does not again appear in the city of transmigration (saṃsāra).
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वासनाप्रावृषि क्षीणे संस्थितौ राममागते ।
जाड्ये जनितहृत्कम्पे पङ्के शोषमुपागते ॥ ५७ ॥
vāsanāprāvṛṣi kṣīṇe saṃsthitau rāmamāgate ,
jāḍye janitahṛtkampe paṅke śoṣamupāgate 57
57. vāsanāprāvṛṣi kṣīṇe saṃsthitau rāmam āgate
jāḍye janitahṛtkampe paṅke śoṣam upāgate
57. vāsanāprāvṛṣi kṣīṇe rāmam saṃsthitau āgate
jāḍye janitahṛtkampe paṅke śoṣam upāgate
57. When the monsoon of latent impressions has dwindled, when stability has arrived for Rāma, when dullness, which causes a trembling of the heart, has passed, and when the mud has become completely dry, ...
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शुष्के तृष्णावटे शान्ते मन्दे हृदयकानने ।
क्षीणेष्वक्षकदम्बेषु मिथ्याज्ञानघने क्षते ॥ ५८ ॥
śuṣke tṛṣṇāvaṭe śānte mande hṛdayakānane ,
kṣīṇeṣvakṣakadambeṣu mithyājñānaghane kṣate 58
58. śuṣke tṛṣṇāvaṭe śānte mande hṛdayakānane
kṣīṇeṣu akṣakadambeṣu mithyājñānaghane kṣate
58. tṛṣṇāvaṭe śuṣke śānte hṛdayakānane mande
akṣakadambeṣu kṣīṇeṣu mithyājñānaghane kṣate
58. ...when the dry well of craving has quieted, when the forest of the heart has become still, when the multitude of senses has diminished, and when the dense cloud of false knowledge has been rent asunder.
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क्षीयते मोहमिहिका प्रभात इव शर्वरी ।
क्वापि गच्छति तज्जाड्यं विषं मन्त्रहतं यथा ॥ ५९ ॥
kṣīyate mohamihikā prabhāta iva śarvarī ,
kvāpi gacchati tajjāḍyaṃ viṣaṃ mantrahataṃ yathā 59
59. kṣīyate mohamihikā prabhāta iva śarvarī kva
api gacchati tat jāḍyam viṣam mantrahatam yathā
59. mohamihikā śarvarī iva prabhāta kṣīyate tat
jāḍyam api kva gacchati mantrahatam viṣam yathā
59. The mist of delusion dissipates like night at dawn. That dullness or inertia vanishes completely, just as poison is neutralized by a sacred incantation (mantra).
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देहाद्रौ न भयक्षुद्राः सरितः प्रसरन्त्यलम् ।
नोल्लसन्ति लसत्पक्षाः संकल्पोग्रकलापिनः ॥ ६० ॥
dehādrau na bhayakṣudrāḥ saritaḥ prasarantyalam ,
nollasanti lasatpakṣāḥ saṃkalpograkalāpinaḥ 60
60. dehādrau na bhayakṣudrāḥ saritaḥ prasaranti alam
na udlasanti lasatpakṣāḥ saṃkalpograkalāpinaḥ
60. dehādrau bhayakṣudrāḥ saritaḥ na alam prasaranti
lasatpakṣāḥ saṃkalpograkalāpinaḥ na udlasanti
60. On the mountain of the body, the small rivers of fear no longer flow abundantly. Nor do the peacocks, fierce with their gleaming wings of resolve (saṃkalpa), exult.
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परां निर्मलतामेति संविदाकाशगोचरः ।
राजतेऽतितरामच्छो जीवादित्यो महोदयः ॥ ६१ ॥
parāṃ nirmalatāmeti saṃvidākāśagocaraḥ ,
rājate'titarāmaccho jīvādityo mahodayaḥ 61
61. parām nirmalatām eti saṃvidākāśagocaraḥ rājate
atitarām acchaḥ jīva ādityaḥ mahā udayaḥ
61. saṃvidākāśagocaraḥ jīva ādityaḥ parām nirmalatām
eti saḥ mahā udayaḥ acchaḥ atitarām rājate
61. The individual soul (jīva), a sun whose domain is the sky of consciousness, attains supreme purity. This glorious sun (āditya) shines forth exceedingly clear.
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घनमोहभरोन्मुक्ता विविक्तत्वं परं गताः ।
समये ह्यतिशोभन्ते धौता आशा महादिशः ॥ ६२ ॥
ghanamohabharonmuktā viviktatvaṃ paraṃ gatāḥ ,
samaye hyatiśobhante dhautā āśā mahādiśaḥ 62
62. ghanamohabharonmuktāḥ viviktatvam param gatāḥ
samaye hi atiśobhante dhautāḥ āśāḥ mahādiśaḥ
62. ghanamohabharonmuktāḥ parām viviktatvam gatāḥ
dhautāḥ āśāḥ mahādiśaḥ hi samaye atiśobhante
62. Freed from the heavy burden of dense delusion (moha), and having attained supreme clarity, the great directions (mahādiśaḥ), when cleansed, indeed shine forth exceedingly at the proper time.
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भृशमाभाति विमला मुदिताकाशमञ्जरी ।
शीतलीकृतदिक्वक्रा शरद्व्योम्नीव चन्द्रिका ॥ ६३ ॥
bhṛśamābhāti vimalā muditākāśamañjarī ,
śītalīkṛtadikvakrā śaradvyomnīva candrikā 63
63. bhṛśam ābhāti vimalā muditākāśamañjarī
śītalīkṛtadikvakrā śaradvkyomnī iva candrikā
63. vimalā muditākāśamañjarī śītalīkṛtadikvakrā
bhṛśam ābhāti candrikā iva śaradvkyomnī
63. A pure and joyful celestial blossom shines intensely, cooling the regions of the sky, just like moonlight in the autumn sky.
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सर्वसंपत्प्रकाशेन परमानन्ददायिना ।
भृशं सफलतामेति सुविविक्ता विवेकभूः ॥ ६४ ॥
sarvasaṃpatprakāśena paramānandadāyinā ,
bhṛśaṃ saphalatāmeti suviviktā vivekabhūḥ 64
64. sarvasampatprakāśena paramānandadāyinā
bhṛśam saphalatām eti suviviktā vivekabhūḥ
64. suviviktā vivekabhūḥ sarvasampatprakāśena
paramānandadāyinā bhṛśam saphalatām eti
64. The very clear field of discernment (vivekabhūḥ) attains great fruitfulness through the radiance of all prosperity, which bestows supreme bliss.
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सपर्वतवनाभोगं परमालोकसुन्दरम् ।
अच्छाच्छं शीतलच्छायं जायते भुवनान्तरम् ॥ ६५ ॥
saparvatavanābhogaṃ paramālokasundaram ,
acchācchaṃ śītalacchāyaṃ jāyate bhuvanāntaram 65
65. saparvatavanābhogam paramālokasundaram
acchāccham śītalacchāyam jāyate bhuvanāntaram
65. bhuvanāntaram saparvatavanābhogam
paramālokasundaram acchāccham śītalacchāyam jāyate
65. The inner realm (bhuvanāntaram) becomes exceedingly clear, beautiful with supreme light, and filled with cool shade, encompassing the full expanse of mountains and forests.
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विस्तारितं सुसुमतां स्फारितं स्फटिकाकृतिम् ।
उपैति हृत्सरः स्वच्छं नीरजोम्बुजकोशकम् ॥ ६६ ॥
vistāritaṃ susumatāṃ sphāritaṃ sphaṭikākṛtim ,
upaiti hṛtsaraḥ svacchaṃ nīrajombujakośakam 66
66. vistāritam susumatām sphāritam sphaṭikākṛtim
upaiti hṛtsaraḥ svaccham nīrajo'mbujakośakam
66. hṛtsaraḥ vistāritam susumatām sphāritam
sphaṭikākṛtim svaccham nīrajo'mbujakośakam upaiti
66. The heart-lake (hṛtsaraḥ) attains an expanded, abundantly flowered, broadened, crystal-like, clear, and dust-free lotus bud form.
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हृत्पद्मकोशान्मलिनः स्वाहंकारमधुव्रतः ।
अपुनर्दर्शनायैव चञ्चलः क्वापि गच्छति ॥ ६७ ॥
hṛtpadmakośānmalinaḥ svāhaṃkāramadhuvrataḥ ,
apunardarśanāyaiva cañcalaḥ kvāpi gacchati 67
67. hṛtpadmakośāt malinaḥ svāhaṅkāramadhuvrataḥ
apunardarśanāya eva cañcalaḥ kvapi gacchati
67. malinaḥ svāhaṅkāramadhuvrataḥ cañcalaḥ
hṛtpadmakośāt apunardarśanāya eva kvapi gacchati
67. The impure bee of self-ego (ahaṅkāra), fickle and agitated, departs from the lotus-heart's sheath, never to be seen again.
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भवत्यपगताक्षेपः सर्वगः सर्वनायकः ।
निर्वासनः शान्तमनाः स्वदेहनगरेश्वरः ॥ ६८ ॥
bhavatyapagatākṣepaḥ sarvagaḥ sarvanāyakaḥ ,
nirvāsanaḥ śāntamanāḥ svadehanagareśvaraḥ 68
68. bhavati apagatakṣepaḥ sarvagaḥ sarvanāyakaḥ
nirvāsanaḥ śāntamanāḥ svadehanagareśvaraḥ
68. saḥ apagatakṣepaḥ sarvagaḥ sarvanāyakaḥ
nirvāsanaḥ śāntamanāḥ svadehanagareśvaraḥ bhavati
68. He becomes free from agitation, all-pervading, the lord of all, free from latent desires (vāsanā), tranquil-minded, and the master of the city that is his own body.
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विचारणासमधिगतात्मदीपको मनस्यलं परिगलितेव धीरधीः ।
विलोकयन्क्षयभवनीरसा गतीर्गतज्वरो विलसति देहपत्तने ॥ ६९ ॥
vicāraṇāsamadhigatātmadīpako manasyalaṃ parigaliteva dhīradhīḥ ,
vilokayankṣayabhavanīrasā gatīrgatajvaro vilasati dehapattane 69
69. vicāraṇāsamadhigatātmadīpakaḥ manasi
alam parigalitā iva dhīradhīḥ
vilokayan kṣayabhavanīrasāḥ gatīḥ
gatajvaraḥ vilasati dehapattane
69. vicāraṇāsamadhigatātmadīpakaḥ dhīradhīḥ manasi alam parigalitā iva,
kṣayabhavanīrasāḥ gatīḥ vilokayan,
gatajvaraḥ dehapattane vilasati
69. Having discovered the lamp of the self (ātman) through deep inquiry, and with his steady intellect as if completely dissolved in the mind, he, free from distress, abides in the city of the body, perceiving the paths of decay and worldly existence (saṃsāra) as utterly devoid of essence.
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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

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utpatti prakaraṇa

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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 Chapter 35 (current chapter) 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