योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-5, chapter-13
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श्रीवसिष्ठ उवाच ।
एवं जनकवद्राम विचार्यात्मानमात्मना ।
पदं विदितवेद्यानामविघ्नेनाधिगच्छसि ॥ १ ॥
एवं जनकवद्राम विचार्यात्मानमात्मना ।
पदं विदितवेद्यानामविघ्नेनाधिगच्छसि ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ janakavadrāma vicāryātmānamātmanā ,
padaṃ viditavedyānāmavighnenādhigacchasi 1
evaṃ janakavadrāma vicāryātmānamātmanā ,
padaṃ viditavedyānāmavighnenādhigacchasi 1
1.
śrīvasiṣṭhaḥ uvāca evam janakavat rāma vicārya ātmānam
ātmanā padam viditavedyānām avighnena adhigacchasi
ātmanā padam viditavedyānām avighnena adhigacchasi
1.
śrīvasiṣṭhaḥ uvāca rāma evam janakavat ātmanā ātmānam
vicārya avighnena viditavedyānām padam adhigacchasi
vicārya avighnena viditavedyānām padam adhigacchasi
1.
Śrī Vasiṣṭha said: O Rāma, by thus reflecting upon the self (ātman) with the self (ātman), just like Janaka, you will unimpededly attain the state (pada) of those who have known the knowable.
ये हि पाश्चात्यजन्मानः प्राज्ञा राजससात्त्विकाः ।
प्राप्नुवन्ति स्वयं प्राप्यं ते जना जनका इव ॥ २ ॥
प्राप्नुवन्ति स्वयं प्राप्यं ते जना जनका इव ॥ २ ॥
ye hi pāścātyajanmānaḥ prājñā rājasasāttvikāḥ ,
prāpnuvanti svayaṃ prāpyaṃ te janā janakā iva 2
prāpnuvanti svayaṃ prāpyaṃ te janā janakā iva 2
2.
ye hi pāścātyajanmānaḥ prājñāḥ rājasasāttvikāḥ
prāpnuvanti svayam prāpyam te janāḥ janakāḥ iva
prāpnuvanti svayam prāpyam te janāḥ janakāḥ iva
2.
hi ye pāścātyajanmānaḥ prājñāḥ rājasasāttvikāḥ
te janāḥ svayam prāpyam janakāḥ iva prāpnuvanti
te janāḥ svayam prāpyam janakāḥ iva prāpnuvanti
2.
Indeed, those wise individuals who are born in subsequent times, possessing both active (rājasic) and pure (sāttvic) qualities, attain by themselves that which is to be attained, just like King Janaka.
तावत्तावद्विजित्यारीनिन्द्रियाख्यान्पुनःपुनः ।
यावदात्मात्मनैवायमात्मन्येव प्रसीदति ॥ ३ ॥
यावदात्मात्मनैवायमात्मन्येव प्रसीदति ॥ ३ ॥
tāvattāvadvijityārīnindriyākhyānpunaḥpunaḥ ,
yāvadātmātmanaivāyamātmanyeva prasīdati 3
yāvadātmātmanaivāyamātmanyeva prasīdati 3
3.
tāvat tāvat vijitya arīn indriya ākhyān punaḥ punaḥ
yāvat ātmā ātmanā eva ayam ātmani eva prasīdati
yāvat ātmā ātmanā eva ayam ātmani eva prasīdati
3.
ayam ātmā punaḥ punaḥ indriya ākhyān arīn vijitya
ātmanā eva ātmani eva yāvat prasīdati tāvat tāvat
ātmanā eva ātmani eva yāvat prasīdati tāvat tāvat
3.
Repeatedly conquering the enemies known as the senses (indriya), until this very self (ātman), by itself, finds peace within itself.
प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।
स्वयमालोकिते सर्वाः क्षीयन्ते दुःखदृष्टयः ॥ ४ ॥
स्वयमालोकिते सर्वाः क्षीयन्ते दुःखदृष्टयः ॥ ४ ॥
prasanne sarvage deve deveśe paramātmani ,
svayamālokite sarvāḥ kṣīyante duḥkhadṛṣṭayaḥ 4
svayamālokite sarvāḥ kṣīyante duḥkhadṛṣṭayaḥ 4
4.
prasanna sarvage deve deveśe paramātmani
svayam ālokite sarvāḥ kṣīyante duḥkhadṛṣṭayaḥ
svayam ālokite sarvāḥ kṣīyante duḥkhadṛṣṭayaḥ
4.
prasanna sarvage deve deveśe paramātmani svayam ālokite,
sarvāḥ duḥkhadṛṣṭayaḥ kṣīyante
sarvāḥ duḥkhadṛṣṭayaḥ kṣīyante
4.
When the all-pervading Lord, the Lord of Lords, the supreme self (paramātman), is manifest and seen by oneself, all perceptions of suffering (duḥkha) are destroyed.
मुष्टयो मोहबीजानां वृष्टयो विविधापदाम् ।
कुदृष्टयः क्षयं यान्ति दृष्टे तस्मिन्परावरे ॥ ५ ॥
कुदृष्टयः क्षयं यान्ति दृष्टे तस्मिन्परावरे ॥ ५ ॥
muṣṭayo mohabījānāṃ vṛṣṭayo vividhāpadām ,
kudṛṣṭayaḥ kṣayaṃ yānti dṛṣṭe tasminparāvare 5
kudṛṣṭayaḥ kṣayaṃ yānti dṛṣṭe tasminparāvare 5
5.
muṣṭayaḥ mohabījānām vṛṣṭayaḥ vividhāpadām
kudṛṣṭayaḥ kṣayam yānti dṛṣṭe tasmin parāvare
kudṛṣṭayaḥ kṣayam yānti dṛṣṭe tasmin parāvare
5.
mohabījānām muṣṭayaḥ vividhāpadām vṛṣṭayaḥ
kudṛṣṭayaḥ tasmin parāvare dṛṣṭe kṣayam yānti
kudṛṣṭayaḥ tasmin parāvare dṛṣṭe kṣayam yānti
5.
Handfuls of the seeds of delusion, floods of various calamities, and false views – all these perish when that one, who encompasses both the supreme and the manifest (parāvara), is seen.
सदा जनकवद्राम सर्वारम्भवदात्मना ।
प्रज्ञयात्मानमालक्ष्य लक्ष्मीवानुत्तमो भव ॥ ६ ॥
प्रज्ञयात्मानमालक्ष्य लक्ष्मीवानुत्तमो भव ॥ ६ ॥
sadā janakavadrāma sarvārambhavadātmanā ,
prajñayātmānamālakṣya lakṣmīvānuttamo bhava 6
prajñayātmānamālakṣya lakṣmīvānuttamo bhava 6
6.
sadā janakavat rāma sarvārambhavat ātmanā
prajñayā ātmānam ālakṣya lakṣmīvān uttamaḥ bhava
prajñayā ātmānam ālakṣya lakṣmīvān uttamaḥ bhava
6.
rāma sadā janakavat ātmanā sarvārambhavat
prajñayā ātmānam ālakṣya lakṣmīvān uttamaḥ bhava
prajñayā ātmānam ālakṣya lakṣmīvān uttamaḥ bhava
6.
O Rāma, always be like Janaka, engaging in all undertakings with your (true) self (ātman), and having discerned the (true) self (ātman) through wisdom, become prosperous and excellent.
नित्यमन्तर्विचारस्य पश्यतश्चञ्चलं जगत् ।
जनकस्येव कालेन स्वयमात्मा प्रसीदति ॥ ७ ॥
जनकस्येव कालेन स्वयमात्मा प्रसीदति ॥ ७ ॥
nityamantarvicārasya paśyataścañcalaṃ jagat ,
janakasyeva kālena svayamātmā prasīdati 7
janakasyeva kālena svayamātmā prasīdati 7
7.
nityam antarvicārasya paśyataḥ cañcalam jagat
janakasya iva kālena svayam ātmā prasīdati
janakasya iva kālena svayam ātmā prasīdati
7.
nityam antarvicārasya cañcalam jagat paśyataḥ
janakasya iva kālena svayam ātmā prasīdati
janakasya iva kālena svayam ātmā prasīdati
7.
The self (ātman) of one who constantly reflects inwardly and observes the fleeting world, like Janaka's (self), becomes tranquil over time.
न दैवं नच कर्माणि न धनानि न बान्धवाः ।
शरणं भवभीतानां स्वप्रयत्नादृते नृणाम् ॥ ८ ॥
शरणं भवभीतानां स्वप्रयत्नादृते नृणाम् ॥ ८ ॥
na daivaṃ naca karmāṇi na dhanāni na bāndhavāḥ ,
śaraṇaṃ bhavabhītānāṃ svaprayatnādṛte nṛṇām 8
śaraṇaṃ bhavabhītānāṃ svaprayatnādṛte nṛṇām 8
8.
na daivam na ca karmāṇi na dhanāni na bāndhavāḥ
śaraṇam bhavabhītānām svaprayatnāt ṛte nṛṇām
śaraṇam bhavabhītānām svaprayatnāt ṛte nṛṇām
8.
nṛṇām bhavabhītānām svaprayatnāt ṛte daivam na śaraṇam,
ca karmāṇi na śaraṇam,
dhanāni na śaraṇam,
bāndhavāḥ na śaraṇam (bhavanti)
ca karmāṇi na śaraṇam,
dhanāni na śaraṇam,
bāndhavāḥ na śaraṇam (bhavanti)
8.
Neither fate, nor actions (karma), nor wealth, nor relatives are a refuge for people terrified of worldly existence (saṃsāra), except for their own effort.
ये दैवनिष्ठाः कृत्यादौ कुविकल्पपरायणाः ।
तेषां मन्दा मतिस्तात नानुगम्या विनाशनी ॥ ९ ॥
तेषां मन्दा मतिस्तात नानुगम्या विनाशनी ॥ ९ ॥
ye daivaniṣṭhāḥ kṛtyādau kuvikalpaparāyaṇāḥ ,
teṣāṃ mandā matistāta nānugamyā vināśanī 9
teṣāṃ mandā matistāta nānugamyā vināśanī 9
9.
ye daivaniṣṭhāḥ kṛtyādau kuvikalpaparāyaṇāḥ
teṣām mandā matiḥ tāta na anugamyā vināśanī
teṣām mandā matiḥ tāta na anugamyā vināśanī
9.
tāta,
ye kṛtyādau daivaniṣṭhāḥ kuvikalpaparāyaṇāḥ (santi),
teṣām matiḥ mandā (asti),
(sā ca) anugamyā na (asti),
(api tu) vināśanī (asti)
ye kṛtyādau daivaniṣṭhāḥ kuvikalpaparāyaṇāḥ (santi),
teṣām matiḥ mandā (asti),
(sā ca) anugamyā na (asti),
(api tu) vināśanī (asti)
9.
O dear one (tāta), the intellect of those who are devoted to fate and prone to bad decisions regarding what should be done is dull and should not be followed; it is destructive.
विवेकं परमाश्रित्य विलोक्यात्मानमात्मना ।
धिया विरागोद्धुरया संसारजलधिं तरेत् ॥ १० ॥
धिया विरागोद्धुरया संसारजलधिं तरेत् ॥ १० ॥
vivekaṃ paramāśritya vilokyātmānamātmanā ,
dhiyā virāgoddhurayā saṃsārajaladhiṃ taret 10
dhiyā virāgoddhurayā saṃsārajaladhiṃ taret 10
10.
vivekam paramāśritya vilokya ātmānam ātmanā
dhiyā virāgoddhurayā saṃsārajaladhim taret
dhiyā virāgoddhurayā saṃsārajaladhim taret
10.
vivekam paramāśritya ātmānam ātmanā vilokya
virāgoddhurayā dhiyā saṃsārajaladhim taret
virāgoddhurayā dhiyā saṃsārajaladhim taret
10.
One should cross the ocean of worldly existence (saṃsāra) by fully relying on supreme discernment (viveka), perceiving the self (ātman) through the self (ātman), and with an intellect uplifted by powerful dispassion (virāga).
एषा सा कथिता राम नभःफलनिपातवत् ।
सुखदा ज्ञानसंप्राप्तिरज्ञानतरुशातनी ॥ ११ ॥
सुखदा ज्ञानसंप्राप्तिरज्ञानतरुशातनी ॥ ११ ॥
eṣā sā kathitā rāma nabhaḥphalanipātavat ,
sukhadā jñānasaṃprāptirajñānataruśātanī 11
sukhadā jñānasaṃprāptirajñānataruśātanī 11
11.
eṣā sā kathitā rāma nabhaḥphalanipātavat
sukhadā jñānasaṃprāptiḥ ajñānataruśātanī
sukhadā jñānasaṃprāptiḥ ajñānataruśātanī
11.
rāma eṣā sā jñānasaṃprāptiḥ sukhadā
ajñānataruśātanī nabhaḥphalanipātavat kathitā
ajñānataruśātanī nabhaḥphalanipātavat kathitā
11.
O Rama, this attainment of knowledge (jñānasaṃprāpti) has been described as bestowing happiness and felling the tree of ignorance (ajñāna), much like a fruit falling unexpectedly from the sky.
जनकस्येव सद्बुद्धेः स्वयमेव विलोकिनः ।
विकासमेत्ययं देही देवः प्रातरिवाम्बुजम् ॥ १२ ॥
विकासमेत्ययं देही देवः प्रातरिवाम्बुजम् ॥ १२ ॥
janakasyeva sadbuddheḥ svayameva vilokinaḥ ,
vikāsametyayaṃ dehī devaḥ prātarivāmbujam 12
vikāsametyayaṃ dehī devaḥ prātarivāmbujam 12
12.
janakasya iva sadbuddheḥ svayam eva vilokinaḥ
vikāsam eti ayam dehī devaḥ prātaḥ iva ambujam
vikāsam eti ayam dehī devaḥ prātaḥ iva ambujam
12.
janakasya iva sadbuddheḥ svayam eva vilokinaḥ
ayam dehī prātaḥ iva ambujam vikāsam eti devaḥ
ayam dehī prātaḥ iva ambujam vikāsam eti devaḥ
12.
This embodied being (dehī), possessing a pure intellect like Janaka's and perceiving the truth by himself, attains full bloom and becomes divine, just as a lotus unfolds in the morning.
संसारमननं चित्रं विचारेण विलीयते ।
गलद्वशीकृतस्पर्शमातपेन हिमं यथा ॥ १३ ॥
गलद्वशीकृतस्पर्शमातपेन हिमं यथा ॥ १३ ॥
saṃsāramananaṃ citraṃ vicāreṇa vilīyate ,
galadvaśīkṛtasparśamātapena himaṃ yathā 13
galadvaśīkṛtasparśamātapena himaṃ yathā 13
13.
saṃsāramananam citram vicāreṇa vilīyate
galadvashīkṛtasparsham ātāpena himam yathā
galadvashīkṛtasparsham ātāpena himam yathā
13.
citram saṃsāramananam vicāreṇa vilīyate
yathā galadvashīkṛtasparsham himam ātāpena
yathā galadvashīkṛtasparsham himam ātāpena
13.
The wondrous mental activity concerning worldly existence (saṃsāra) dissolves through proper inquiry (vicāra), just as ice, whose chilling touch becomes subdued as it melts, vanishes in the sunlight.
अयमेवाहमित्यस्या निशाया उदिते क्षये ।
स्वयं सर्वगतः स्फारः स्वालोकः संप्रवर्तते ॥ १४ ॥
स्वयं सर्वगतः स्फारः स्वालोकः संप्रवर्तते ॥ १४ ॥
ayamevāhamityasyā niśāyā udite kṣaye ,
svayaṃ sarvagataḥ sphāraḥ svālokaḥ saṃpravartate 14
svayaṃ sarvagataḥ sphāraḥ svālokaḥ saṃpravartate 14
14.
ayam eva aham iti asyāḥ niśāyāḥ udite kṣaye |
svayam sarvagataḥ sphāraḥ svālokaḥ saṃpravartate ||
svayam sarvagataḥ sphāraḥ svālokaḥ saṃpravartate ||
14.
asyāḥ ayam eva aham iti niśāyāḥ kṣaye udite,
svayam sarvagataḥ sphāraḥ svālokaḥ saṃpravartate
svayam sarvagataḥ sphāraḥ svālokaḥ saṃpravartate
14.
When this night of 'I am only this' has faded away, one's own all-pervading, expansive light (svāloka) spontaneously manifests.
अयमेवाहमित्यस्मिन्संकोचे विलयं गते ।
अनन्तभुवनव्यापी विस्तार उपजायते ॥ १५ ॥
अनन्तभुवनव्यापी विस्तार उपजायते ॥ १५ ॥
ayamevāhamityasminsaṃkoce vilayaṃ gate ,
anantabhuvanavyāpī vistāra upajāyate 15
anantabhuvanavyāpī vistāra upajāyate 15
15.
ayam eva aham iti asmin saṃkoce vilayam gate
| anantabhuvanavyāpī vistāraḥ upajāyate ||
| anantabhuvanavyāpī vistāraḥ upajāyate ||
15.
asmin ayam eva aham iti saṃkoce vilayam gate,
anantabhuvanavyāpī vistāraḥ upajāyate
anantabhuvanavyāpī vistāraḥ upajāyate
15.
When this contraction (saṃkoca) of 'I am only this' has dissolved, an expansion (vistāra) encompassing infinite worlds arises.
जनकेन परित्यक्ता यथाहंकारवासना ।
तथा त्वमपि सद्बुद्धे विचार्यान्तः परित्यज ॥ १६ ॥
तथा त्वमपि सद्बुद्धे विचार्यान्तः परित्यज ॥ १६ ॥
janakena parityaktā yathāhaṃkāravāsanā ,
tathā tvamapi sadbuddhe vicāryāntaḥ parityaja 16
tathā tvamapi sadbuddhe vicāryāntaḥ parityaja 16
16.
janakena parityaktā yathā ahaṅkāravāsanā | tathā
tvam api sadbuddhe vicārya antaḥ parityaja ||
tvam api sadbuddhe vicārya antaḥ parityaja ||
16.
yathā janakena ahaṅkāravāsanā parityaktā,
tathā tvam api,
sadbuddhe,
antaḥ vicārya parityaja
tathā tvam api,
sadbuddhe,
antaḥ vicārya parityaja
16.
Just as the tendency of ego (ahaṅkāra-vāsanā) was abandoned by Janaka, so too, O wise one (sadbuddhe), reflect internally and then abandon it.
अहंकाराम्बुदे क्षीणे चिद्व्योम्नि विमले तते ।
नूनं संप्रौढतामेति स्वालोको भास्करः परः ॥ १७ ॥
नूनं संप्रौढतामेति स्वालोको भास्करः परः ॥ १७ ॥
ahaṃkārāmbude kṣīṇe cidvyomni vimale tate ,
nūnaṃ saṃprauḍhatāmeti svāloko bhāskaraḥ paraḥ 17
nūnaṃ saṃprauḍhatāmeti svāloko bhāskaraḥ paraḥ 17
17.
ahaṅkārāmbude kṣīṇe citvyomni vimale tate | nūnam
saṃprauḍhatām eti svālokaḥ bhāskaraḥ paraḥ ||
saṃprauḍhatām eti svālokaḥ bhāskaraḥ paraḥ ||
17.
ahaṅkārāmbude kṣīṇe (sati),
(ca) vimale tate citvyomni (sati),
nūnam paraḥ bhāskaraḥ svālokaḥ saṃprauḍhatām eti
(ca) vimale tate citvyomni (sati),
nūnam paraḥ bhāskaraḥ svālokaḥ saṃprauḍhatām eti
17.
When the cloud of ego (ahaṅkāra) has diminished, and the pure, expansive sky of consciousness (cit-vyoman) is manifest, then surely, the supreme sun of self-illumination (svāloka) attains full splendor.
एतावदेवातितमो यदहंभावभावनम् ।
तस्मिंश्च शममानीते प्रकाश उपजायते ॥ १८ ॥
तस्मिंश्च शममानीते प्रकाश उपजायते ॥ १८ ॥
etāvadevātitamo yadahaṃbhāvabhāvanam ,
tasmiṃśca śamamānīte prakāśa upajāyate 18
tasmiṃśca śamamānīte prakāśa upajāyate 18
18.
etāvat eva atitamaḥ yat ahaṃbhāvabhāvanam
tasmin ca śamam ānīte prakāśaḥ upajāyate
tasmin ca śamam ānīte prakāśaḥ upajāyate
18.
yat ahaṃbhāvabhāvanam etāvat eva atitamaḥ
ca tasmin śamam ānīte prakāśaḥ upajāyate
ca tasmin śamam ānīte prakāśaḥ upajāyate
18.
The greatest darkness is precisely this identification with the sense of 'I' (ahaṅkāra). And when that (ahaṅkāra) is brought to tranquility, then light arises.
नाहमस्ति न चान्योस्ति नच नास्तीति भावितम् ।
मनः प्रशान्तिमायातं नोपादेयेषु मज्जति ॥ १९ ॥
मनः प्रशान्तिमायातं नोपादेयेषु मज्जति ॥ १९ ॥
nāhamasti na cānyosti naca nāstīti bhāvitam ,
manaḥ praśāntimāyātaṃ nopādeyeṣu majjati 19
manaḥ praśāntimāyātaṃ nopādeyeṣu majjati 19
19.
na aham asti na ca anyaḥ asti na ca na asti iti
bhāvitam manaḥ praśāntim āyātam na upādeyeṣu majjati
bhāvitam manaḥ praśāntim āyātam na upādeyeṣu majjati
19.
na aham asti ca anyaḥ na asti ca na asti iti
bhāvitam manaḥ praśāntim āyātam upādeyeṣu na majjati
bhāvitam manaḥ praśāntim āyātam upādeyeṣu na majjati
19.
When it is understood that 'I' do not exist, nor does another exist, and it is not even conceived as 'non-existent', then the mind, having attained perfect tranquility, no longer immerses itself in what is to be accepted or desired.
उपादेयानुपतनं हेयैकान्तविवर्जनम् ।
यदेतन्मनसो राम तद्बन्धं विद्धि नेतरत् ॥ २० ॥
यदेतन्मनसो राम तद्बन्धं विद्धि नेतरत् ॥ २० ॥
upādeyānupatanaṃ heyaikāntavivarjanam ,
yadetanmanaso rāma tadbandhaṃ viddhi netarat 20
yadetanmanaso rāma tadbandhaṃ viddhi netarat 20
20.
upādeya anupatanam heya ekānta vivarjanam yat
etat manasaḥ rāma tat bandham viddhi na itarat
etat manasaḥ rāma tat bandham viddhi na itarat
20.
rāma yat etat upādeya anupatanam heya ekānta
vivarjanam manasaḥ tat bandham viddhi na itarat
vivarjanam manasaḥ tat bandham viddhi na itarat
20.
O Rāma, the pursuit of what is to be accepted and the exclusive avoidance of what is to be rejected - know this, and nothing else, to be the mind's bondage.
मा खेदं भज हेयेषु नोपादेयपरो भव ।
हेयादेयदृशौ त्यक्त्वा शेषस्थः स्वच्छतां व्रज ॥ २१ ॥
हेयादेयदृशौ त्यक्त्वा शेषस्थः स्वच्छतां व्रज ॥ २१ ॥
mā khedaṃ bhaja heyeṣu nopādeyaparo bhava ,
heyādeyadṛśau tyaktvā śeṣasthaḥ svacchatāṃ vraja 21
heyādeyadṛśau tyaktvā śeṣasthaḥ svacchatāṃ vraja 21
21.
mā khedam bhaja heyeṣu na upādeyaparaḥ bhava heya
ādeya dṛśau tyaktvā śeṣasthaḥ svacchatām vraja
ādeya dṛśau tyaktvā śeṣasthaḥ svacchatām vraja
21.
heyeṣu khedam mā bhaja,
upādeyaparaḥ na bhava.
heya ādeya dṛśau tyaktvā śeṣasthaḥ svacchatām vraja.
upādeyaparaḥ na bhava.
heya ādeya dṛśau tyaktvā śeṣasthaḥ svacchatām vraja.
21.
Do not be distressed by what is to be rejected, and do not be intent on what is to be accepted. Having abandoned the dualistic perception of 'what is to be rejected' and 'what is to be accepted', remain in your true nature and attain purity.
येषामिदमुपादेयमिदं हेयमिति स्थितिः ।
विलीना ते न वाञ्छन्ति त त्यजन्तीह किंचन ॥ २२ ॥
विलीना ते न वाञ्छन्ति त त्यजन्तीह किंचन ॥ २२ ॥
yeṣāmidamupādeyamidaṃ heyamiti sthitiḥ ,
vilīnā te na vāñchanti ta tyajantīha kiṃcana 22
vilīnā te na vāñchanti ta tyajantīha kiṃcana 22
22.
yeṣām idam upādeyam idam heyam iti sthitiḥ
vilīnā te na vāñchanti ta tyajanti iha kiṃcana
vilīnā te na vāñchanti ta tyajanti iha kiṃcana
22.
yeṣām idam upādeyam idam heyam iti sthitiḥ vilīnā,
te kiṃcana na vāñchanti,
ta iha tyajanti (ca na)
te kiṃcana na vāñchanti,
ta iha tyajanti (ca na)
22.
Those for whom the firm belief (sthiti) that 'this is to be accepted' and 'this is to be rejected' has completely dissolved, neither desire anything nor abandon anything in this world.
हेयोपादेयकलने क्षीणे यावन्न चेतसः ।
न तावत्समता भातिसाभ्रे व्योम्नीवचन्द्रिका ॥ २३ ॥
न तावत्समता भातिसाभ्रे व्योम्नीवचन्द्रिका ॥ २३ ॥
heyopādeyakalane kṣīṇe yāvanna cetasaḥ ,
na tāvatsamatā bhātisābhre vyomnīvacandrikā 23
na tāvatsamatā bhātisābhre vyomnīvacandrikā 23
23.
heyo-upādeya-kalane kṣīṇe yāvat na cetasaḥ na
tāvat samatā bhāti sa-abhre vyomani iva candrikā
tāvat samatā bhāti sa-abhre vyomani iva candrikā
23.
yāvat cetasaḥ heyo-upādeya-kalane kṣīṇe na,
tāvat samatā na bhāti,
sa-abhre vyomani iva candrikā (na bhāti).
tāvat samatā na bhāti,
sa-abhre vyomani iva candrikā (na bhāti).
23.
As long as the mind's (cetas) perception (kalana) of what is to be rejected (heya) and what is to be accepted (upādeya) has not diminished, equanimity (samatā) does not manifest, just as moonlight (candrikā) does not shine in a cloudy sky (vyoman).
अवस्त्विदमिदं वस्तु यस्येति लुलितं मनः ।
तस्मिन्नोदेति समता शाखोट इव मञ्जरी ॥ २४ ॥
तस्मिन्नोदेति समता शाखोट इव मञ्जरी ॥ २४ ॥
avastvidamidaṃ vastu yasyeti lulitaṃ manaḥ ,
tasminnodeti samatā śākhoṭa iva mañjarī 24
tasminnodeti samatā śākhoṭa iva mañjarī 24
24.
a-vastu idam idam vastu yasya iti lulitam manaḥ
tasmin na udeti samatā śākhoṭa iva mañjarī
tasmin na udeti samatā śākhoṭa iva mañjarī
24.
yasya manaḥ idam a-vastu,
idam vastu iti lulitam,
tasmin samatā na udeti,
śākhoṭa iva mañjarī (na udeti).
idam vastu iti lulitam,
tasmin samatā na udeti,
śākhoṭa iva mañjarī (na udeti).
24.
For one whose mind (manas) is agitated (lulita) by the distinction 'this is unreal' and 'this is real', equanimity (samatā) does not arise in that (mind), just as a blossom (mañjarī) does not sprout (on) a tree stump (śākhoṭa).
युक्तायुक्तैषणा यत्र लाभालाभविलासिनी ।
समता स्वच्छता तत्र कुतो वैराग्यभासिनी ॥ २५ ॥
समता स्वच्छता तत्र कुतो वैराग्यभासिनी ॥ २५ ॥
yuktāyuktaiṣaṇā yatra lābhālābhavilāsinī ,
samatā svacchatā tatra kuto vairāgyabhāsinī 25
samatā svacchatā tatra kuto vairāgyabhāsinī 25
25.
yukta-ayukta-eṣaṇā yatra lābha-alābha-vilāsinī
samatā svacchatā tatra kutaḥ vairāgya-bhāsinī
samatā svacchatā tatra kutaḥ vairāgya-bhāsinī
25.
yatra yukta-ayukta-eṣaṇā lābha-alābha-vilāsinī (asti),
tatra vairāgya-bhāsinī samatā (ca) svacchatā kutaḥ (syāt)?
tatra vairāgya-bhāsinī samatā (ca) svacchatā kutaḥ (syāt)?
25.
Where there is a longing (eṣaṇā) for what is right (yukta) and wrong (ayukta), delighting (vilāsinī) in both gain (lābha) and loss (alābha), how can equanimity (samatā) and purity (svacchatā), which naturally shine with detachment (vairāgya), possibly exist there?
एकस्मिन्ब्रह्मतत्त्वेऽस्मिन्विद्यमाने निरामये ।
नानाऽनानातया नित्यं किमयुक्तं क्व युक्तता ॥ २६ ॥
नानाऽनानातया नित्यं किमयुक्तं क्व युक्तता ॥ २६ ॥
ekasminbrahmatattve'sminvidyamāne nirāmaye ,
nānā'nānātayā nityaṃ kimayuktaṃ kva yuktatā 26
nānā'nānātayā nityaṃ kimayuktaṃ kva yuktatā 26
26.
ekasmin brahmatattve asmin vidyamāne nirāmaye
nānā anānātayā nityaṃ kim ayuktam kva yuktatā
nānā anānātayā nityaṃ kim ayuktam kva yuktatā
26.
asmin ekasmin nirāmaye brahmatattve vidyamāne (sati)
nityam nānā anānātayā kim ayuktam kva yuktatā
nityam nānā anānātayā kim ayuktam kva yuktatā
26.
Given this single, faultless reality of brahman (brahmatattva) is present, what is inappropriate, or where is any appropriateness, in the constant manifestation of both diversity and non-diversity?
ईप्सितानीप्सिताशङ्के मर्कट्यौ चित्तपादपे ।
चञ्चले स्फुरतो यस्मिन्कुतस्तस्येह सौम्यता ॥ २७ ॥
चञ्चले स्फुरतो यस्मिन्कुतस्तस्येह सौम्यता ॥ २७ ॥
īpsitānīpsitāśaṅke markaṭyau cittapādape ,
cañcale sphurato yasminkutastasyeha saumyatā 27
cañcale sphurato yasminkutastasyeha saumyatā 27
27.
īpsitānīpsitāśaṅke markaṭyau cittapādape cañcale
sphurataḥ yasmin kutaḥ tasya iha saumyatā
sphurataḥ yasmin kutaḥ tasya iha saumyatā
27.
yasmin cittapādape cañcale markaṭyau īpsitānīpsitāśaṅke sphurataḥ,
tasya iha saumyatā kutaḥ?
tasya iha saumyatā kutaḥ?
27.
Where, in the tree of the mind (cittapādape), two restless monkeys - the apprehensions of what is desired and what is not desired - are agitated, how can that person find gentleness (saumyatā) here?
निराशता निर्भयता नित्यता समता ज्ञता ।
निरीहता निष्क्रियता सौम्यता निर्विकल्पता ॥ २८ ॥
निरीहता निष्क्रियता सौम्यता निर्विकल्पता ॥ २८ ॥
nirāśatā nirbhayatā nityatā samatā jñatā ,
nirīhatā niṣkriyatā saumyatā nirvikalpatā 28
nirīhatā niṣkriyatā saumyatā nirvikalpatā 28
28.
nirāśatā nirbhayatā nityatā samatā jñatā
nirīhatā niṣkriyatā saumyatā nirvikalpatā
nirīhatā niṣkriyatā saumyatā nirvikalpatā
28.
nirāśatā,
nirbhayatā,
nityatā,
samatā,
jñatā,
nirīhatā,
niṣkriyatā,
saumyatā,
(ca) nirvikalpatā (tiṣṭhanti)
nirbhayatā,
nityatā,
samatā,
jñatā,
nirīhatā,
niṣkriyatā,
saumyatā,
(ca) nirvikalpatā (tiṣṭhanti)
28.
Freedom from desire (nirāśatā), fearlessness, permanence, equanimity, wisdom, absence of striving (nirīhatā), inactivity, gentleness, and freedom from conceptual thought (nirvikalpatā) are [the qualities of a sage].
धृतिर्मैत्री मतिस्तुष्टिर्मृदुता मृदुभाषिता ।
हेयोपादेयनिर्मुक्ते ज्ञे तिष्ठन्त्यपवासनम् ॥ २९ ॥
हेयोपादेयनिर्मुक्ते ज्ञे तिष्ठन्त्यपवासनम् ॥ २९ ॥
dhṛtirmaitrī matistuṣṭirmṛdutā mṛdubhāṣitā ,
heyopādeyanirmukte jñe tiṣṭhantyapavāsanam 29
heyopādeyanirmukte jñe tiṣṭhantyapavāsanam 29
29.
dhṛtiḥ maitrī matiḥ tuṣṭiḥ mṛdutā mṛdubhāṣitā
heyopādeyanirmukte jñe tiṣṭhanti apavāsanam
heyopādeyanirmukte jñe tiṣṭhanti apavāsanam
29.
dhṛtiḥ,
maitrī,
matiḥ,
tuṣṭiḥ,
mṛdutā,
mṛdubhāṣitā (ca),
heyopādeyanirmukte jñe (puruṣe) apavāsanam tiṣṭhanti
maitrī,
matiḥ,
tuṣṭiḥ,
mṛdutā,
mṛdubhāṣitā (ca),
heyopādeyanirmukte jñe (puruṣe) apavāsanam tiṣṭhanti
29.
Steadfastness (dhṛti), friendliness, discernment, contentment, gentleness, and soft speech - these qualities abide without attachment (apavāsanam) in the wise one (jña) who is free from what is to be rejected and what is to be accepted.
धावमानमधोभागे चित्तं प्रत्याहरेद्बलात् ।
प्रत्याहारेण पतितमधो वारीव सेतुना ॥ ३० ॥
प्रत्याहारेण पतितमधो वारीव सेतुना ॥ ३० ॥
dhāvamānamadhobhāge cittaṃ pratyāharedbalāt ,
pratyāhāreṇa patitamadho vārīva setunā 30
pratyāhāreṇa patitamadho vārīva setunā 30
30.
dhāvamānam adhobhāge cittam pratyāharet balāt
| pratyāhāreṇa patitam adhas vāri iva setunā
| pratyāhāreṇa patitam adhas vāri iva setunā
30.
adhobhāge dhāvamānam cittam balāt pratyāharet
pratyāhāreṇa adhas patitam vāri setunā iva
pratyāhāreṇa adhas patitam vāri setunā iva
30.
One should forcibly withdraw the mind (citta) that is running downwards. Through this practice of withdrawal (pratyāhāra), it is like water that has fallen downwards being held back by a dam.
बाह्यानर्थानिमांस्त्यक्त्वा तिष्ठन्गच्छन्स्वपन्श्वसन् ।
सर्वथा सर्वदा सर्वानान्तरांश्च विचारय ॥ ३१ ॥
सर्वथा सर्वदा सर्वानान्तरांश्च विचारय ॥ ३१ ॥
bāhyānarthānimāṃstyaktvā tiṣṭhangacchansvapanśvasan ,
sarvathā sarvadā sarvānāntarāṃśca vicāraya 31
sarvathā sarvadā sarvānāntarāṃśca vicāraya 31
31.
bāhyān arthān imān tyaktvā tiṣṭhan gacchan svapan
śvasan | sarvathā sarvadā sarvān āntarān ca vicāraya
śvasan | sarvathā sarvadā sarvān āntarān ca vicāraya
31.
imān bāhyān arthān tyaktvā,
tiṣṭhan gacchan svapan śvasan ca sarvathā sarvadā sarvān āntarān vicāraya
tiṣṭhan gacchan svapan śvasan ca sarvathā sarvadā sarvān āntarān vicāraya
31.
Forsaking these external objects, whether you are standing, moving, sleeping, or breathing, always and in every way, contemplate all internal ones (objects/states).
गृहीततृष्णाशफरि वासनाजालमाविलम् ।
संसारवारिप्रसृतं चिन्तातन्तुभिराततम् ॥ ३२ ॥
संसारवारिप्रसृतं चिन्तातन्तुभिराततम् ॥ ३२ ॥
gṛhītatṛṣṇāśaphari vāsanājālamāvilam ,
saṃsāravāriprasṛtaṃ cintātantubhirātatam 32
saṃsāravāriprasṛtaṃ cintātantubhirātatam 32
32.
gṛhītatṛṣṇāśaphari vāsanājālam āvilam |
saṃsāravāriprasṛtam cintātantubhiḥ ātatam
saṃsāravāriprasṛtam cintātantubhiḥ ātatam
32.
gṛhītatṛṣṇāśaphari āvilam saṃsāravāriprasṛtam
cintātantubhiḥ ātatam vāsanājālam
cintātantubhiḥ ātatam vāsanājālam
32.
It is a turbid net of latent impressions (vāsanā), which has captured the fish of desire and is spread wide in the waters of worldly existence (saṃsāra), stretched tight by the threads of anxiety.
अनया तीक्ष्णया तात च्छिन्धि बुद्धिशलाकया ।
वात्ययेवाम्बुदं काले वहन्त्या वितते पदे ॥ ३३ ॥
वात्ययेवाम्बुदं काले वहन्त्या वितते पदे ॥ ३३ ॥
anayā tīkṣṇayā tāta cchindhi buddhiśalākayā ,
vātyayevāmbudaṃ kāle vahantyā vitate pade 33
vātyayevāmbudaṃ kāle vahantyā vitate pade 33
33.
anayā tīkṣṇayā tāta cchindhi buddhiśalākayā |
vātyayā iva ambudam kāle vahantyā vitate pade
vātyayā iva ambudam kāle vahantyā vitate pade
33.
tāta,
anayā tīkṣṇayā buddhiśalākayā cchindhi kāle vitate pade vahantyā vātyayā ambudam iva
anayā tīkṣṇayā buddhiśalākayā cchindhi kāle vitate pade vahantyā vātyayā ambudam iva
33.
Dear one, sever (this net) with this sharp needle of intellect (buddhi), just as a whirlwind disperses a cloud, moving at the proper time in an expansive space.
अस्य संसारवृक्षस्य मूलं दोषाङ्कुरास्पदम् ।
भव्यधीरेण धैर्येण प्रोद्धरोद्धुरया धिया ॥ ३४ ॥
भव्यधीरेण धैर्येण प्रोद्धरोद्धुरया धिया ॥ ३४ ॥
asya saṃsāravṛkṣasya mūlaṃ doṣāṅkurāspadam ,
bhavyadhīreṇa dhairyeṇa proddharoddhurayā dhiyā 34
bhavyadhīreṇa dhairyeṇa proddharoddhurayā dhiyā 34
34.
asya saṃsāravṛkṣasya mūlam doṣāṅkurāspadam
bhavyadhīreṇa dhairyeṇa proddharoddhurayā dhiyā
bhavyadhīreṇa dhairyeṇa proddharoddhurayā dhiyā
34.
asya saṃsāravṛkṣasya mūlam doṣāṅkurāspadam
bhavyadhīreṇa dhairyeṇa proddharoddhurayā dhiyā (uproot)
bhavyadhīreṇa dhairyeṇa proddharoddhurayā dhiyā (uproot)
34.
The root of this tree of transmigration (saṃsāra) is the breeding ground for the sprouts of faults. With noble steadfastness, courage, and an intellect mighty in eradication, one should uproot it.
मनसैव मनश्छित्त्वा कुठारेणेव पादपम् ।
पदं पावनमासाद्य सद्य एव स्थिरो भव ॥ ३५ ॥
पदं पावनमासाद्य सद्य एव स्थिरो भव ॥ ३५ ॥
manasaiva manaśchittvā kuṭhāreṇeva pādapam ,
padaṃ pāvanamāsādya sadya eva sthiro bhava 35
padaṃ pāvanamāsādya sadya eva sthiro bhava 35
35.
manasā eva manaḥ chittvā kuṭhāreṇa iva pādapam
padam pāvanam āsādya sadyaḥ eva sthiraḥ bhava
padam pāvanam āsādya sadyaḥ eva sthiraḥ bhava
35.
manasā eva manaḥ kuṭhāreṇa iva pādapam (iva) chittvā,
pāvanam padam āsādya,
sadyaḥ eva sthiraḥ bhava
pāvanam padam āsādya,
sadyaḥ eva sthiraḥ bhava
35.
Just as one cuts down a tree with an axe, so too, with the mind itself, having cut down the mind, immediately attain the pure (padam) state and become steady.
मनसैव मनच्छित्त्वा विस्मृत्या चरमं मनः ।
वर्तमानमपि च्छित्त्वा च्छिन्नसंसारतां व्रज ॥ ३६ ॥
वर्तमानमपि च्छित्त्वा च्छिन्नसंसारतां व्रज ॥ ३६ ॥
manasaiva manacchittvā vismṛtyā caramaṃ manaḥ ,
vartamānamapi cchittvā cchinnasaṃsāratāṃ vraja 36
vartamānamapi cchittvā cchinnasaṃsāratāṃ vraja 36
36.
manasā eva manaḥ chittvā vismṛtya caramam manaḥ
vartamānam api chittvā chinnasaṃsāratām vraja
vartamānam api chittvā chinnasaṃsāratām vraja
36.
manasā eva manaḥ vismṛtya,
caramam manaḥ vartamānam api chittvā (tathā) chittvā,
chinnasaṃsāratām vraja
caramam manaḥ vartamānam api chittvā (tathā) chittvā,
chinnasaṃsāratām vraja
36.
With the mind itself, having severed the mind, then forgetting the final (caramam) mental state, and having severed even the present one, attain the state of having entirely transcended transmigration (saṃsāra).
मोहो विस्मृत्य संसारं न भूयः परिरोहति ।
चित्तं विस्मृत्य संसारो न भूयः परिरोहति ॥ ३७ ॥
चित्तं विस्मृत्य संसारो न भूयः परिरोहति ॥ ३७ ॥
moho vismṛtya saṃsāraṃ na bhūyaḥ parirohati ,
cittaṃ vismṛtya saṃsāro na bhūyaḥ parirohati 37
cittaṃ vismṛtya saṃsāro na bhūyaḥ parirohati 37
37.
mohaḥ vismṛtya saṃsāram na bhūyaḥ parirohati
cittam vismṛtya saṃsāraḥ na bhūyaḥ parirohati
cittam vismṛtya saṃsāraḥ na bhūyaḥ parirohati
37.
saṃsāram vismṛtya,
mohaḥ na bhūyaḥ parirohati.
cittam vismṛtya,
saṃsāraḥ na bhūyaḥ parirohati.
mohaḥ na bhūyaḥ parirohati.
cittam vismṛtya,
saṃsāraḥ na bhūyaḥ parirohati.
37.
When transmigration (saṃsāra) is forgotten, delusion (moha) does not sprout forth again. When the mind (citta) is forgotten, transmigration (saṃsāra) itself does not sprout forth again.
तिष्ठन्गच्छन्स्वपञ्जाग्रन्निवसन्नुत्पतन्पतन् ।
असदेवेदमित्यन्तर्निश्चित्यास्थां परित्यज ॥ ३८ ॥
असदेवेदमित्यन्तर्निश्चित्यास्थां परित्यज ॥ ३८ ॥
tiṣṭhangacchansvapañjāgrannivasannutpatanpatan ,
asadevedamityantarniścityāsthāṃ parityaja 38
asadevedamityantarniścityāsthāṃ parityaja 38
38.
tiṣṭhan gacchan svapan jāgran nivasan utpatan patan
asat eva idam iti antaḥ niścitya āsthām parityaja
asat eva idam iti antaḥ niścitya āsthām parityaja
38.
antaḥ idam asat eva iti niścitya,
tiṣṭhan gacchan svapan jāgran nivasan utpatan patan āsthām parityaja
tiṣṭhan gacchan svapan jāgran nivasan utpatan patan āsthām parityaja
38.
While standing, going, sleeping, waking, dwelling, rising, or falling, inwardly ascertain that "this (world) is indeed unreal," and therefore abandon all attachment.
समतामलमाश्रित्य संप्राप्तं कार्यमाहरन् ।
अचिन्तयंस्तथाऽप्राप्तं विहरेह हि राघव ॥ ३९ ॥
अचिन्तयंस्तथाऽप्राप्तं विहरेह हि राघव ॥ ३९ ॥
samatāmalamāśritya saṃprāptaṃ kāryamāharan ,
acintayaṃstathā'prāptaṃ vihareha hi rāghava 39
acintayaṃstathā'prāptaṃ vihareha hi rāghava 39
39.
samatām amalam āśritya saṃprāptam kāryam āharan
acintayan tathā aprāptam vihara iha hi rāghava
acintayan tathā aprāptam vihara iha hi rāghava
39.
rāghava,
samatāmalam āśritya,
saṃprāptam kāryam āharan,
tathā aprāptam acintayan,
iha vihara hi
samatāmalam āśritya,
saṃprāptam kāryam āharan,
tathā aprāptam acintayan,
iha vihara hi
39.
O Rāghava, having taken refuge in unblemished equanimity, perform the actions that come your way, and similarly, without worrying about what has not been obtained, indeed live freely here.
यथा शर्वोऽपि लिङ्गानि न बिभर्ति बिभर्ति च ।
त्वमेवमिह कार्याणि कुरु मा कुरु चानघ ॥ ४० ॥
त्वमेवमिह कार्याणि कुरु मा कुरु चानघ ॥ ४० ॥
yathā śarvo'pi liṅgāni na bibharti bibharti ca ,
tvamevamiha kāryāṇi kuru mā kuru cānagha 40
tvamevamiha kāryāṇi kuru mā kuru cānagha 40
40.
yathā śarvaḥ api liṅgāni na bibharti bibharti
ca tvam evam iha kāryāṇi kuru mā kuru ca anagha
ca tvam evam iha kāryāṇi kuru mā kuru ca anagha
40.
anagha,
yathā śarvaḥ api liṅgāni na bibharti ca bibharti,
evam tvam iha kāryāṇi kuru ca mā kuru
yathā śarvaḥ api liṅgāni na bibharti ca bibharti,
evam tvam iha kāryāṇi kuru ca mā kuru
40.
Just as Śarva (Shiva) both does and does not bear various forms (liṅgāni), so too, O sinless one, you should both perform and not perform actions (karma) here.
त्वमेव वेत्ता त्वमजस्त्वमात्मा त्वं महेश्वरः ।
आत्मनोऽव्यतिरिक्तः संस्त्वयेत्थमिदमाततम् ॥ ४१ ॥
आत्मनोऽव्यतिरिक्तः संस्त्वयेत्थमिदमाततम् ॥ ४१ ॥
tvameva vettā tvamajastvamātmā tvaṃ maheśvaraḥ ,
ātmano'vyatiriktaḥ saṃstvayetthamidamātatam 41
ātmano'vyatiriktaḥ saṃstvayetthamidamātatam 41
41.
tvam eva vettā tvam ajaḥ tvam ātmā tvam maheśvaraḥ
ātmanaḥ avyatiriktaḥ san tvayā ittham idam ātatam
ātmanaḥ avyatiriktaḥ san tvayā ittham idam ātatam
41.
tvam eva vettā,
tvam ajaḥ,
tvam ātmā,
tvam maheśvaraḥ.
ātmanaḥ avyatiriktaḥ san idam ittham tvayā ātatam
tvam ajaḥ,
tvam ātmā,
tvam maheśvaraḥ.
ātmanaḥ avyatiriktaḥ san idam ittham tvayā ātatam
41.
You are indeed the knower, you are the unborn, you are the self (ātman), you are the great Lord. Being non-different from that (universal) self (ātman), this entire universe has been thus extended (or pervaded) by you.
येनात्मदृश्यसद्भावादभितो भावनोज्झिता ।
स न संगृह्यते दोषैर्हर्षामर्षविषादजैः ॥ ४२ ॥
स न संगृह्यते दोषैर्हर्षामर्षविषादजैः ॥ ४२ ॥
yenātmadṛśyasadbhāvādabhito bhāvanojjhitā ,
sa na saṃgṛhyate doṣairharṣāmarṣaviṣādajaiḥ 42
sa na saṃgṛhyate doṣairharṣāmarṣaviṣādajaiḥ 42
42.
yena ātmadṛśyasabhāvāt abhitaḥ bhāvanā ujjhitā
saḥ na saṃgṛhyate doṣaiḥ harṣāmarṣaviṣādajaiḥ
saḥ na saṃgṛhyate doṣaiḥ harṣāmarṣaviṣādajaiḥ
42.
yena ātmadṛśyasabhāvāt abhitaḥ bhāvanā ujjhitā
saḥ harṣāmarṣaviṣādajaiḥ doṣaiḥ na saṃgṛhyate
saḥ harṣāmarṣaviṣādajaiḥ doṣaiḥ na saṃgṛhyate
42.
The person by whom the mental conception (bhāvanā) of the self (ātman) as a perceivable object has been completely abandoned, that person is not afflicted by faults arising from joy, indignation, and sorrow.
स यत्करोति यद्भुङ्क्ते यद्ददाति निहन्ति यत् ।
तत्र मुक्तधियस्तस्य समता सुखदुःखयोः ॥ ४४ ॥
तत्र मुक्तधियस्तस्य समता सुखदुःखयोः ॥ ४४ ॥
sa yatkaroti yadbhuṅkte yaddadāti nihanti yat ,
tatra muktadhiyastasya samatā sukhaduḥkhayoḥ 44
tatra muktadhiyastasya samatā sukhaduḥkhayoḥ 44
44.
saḥ yat karoti yat bhuṅkte yat dadāti nihanti
yat tatra muktadhiyaḥ tasya samatā sukhaduḥkhayoḥ
yat tatra muktadhiyaḥ tasya samatā sukhaduḥkhayoḥ
44.
saḥ yat karoti yat bhuṅkte yat dadāti yat nihanti
tatra tasya muktadhiyaḥ sukhaduḥkhayoḥ samatā
tatra tasya muktadhiyaḥ sukhaduḥkhayoḥ samatā
44.
Whatever he performs, whatever he consumes, whatever he bestows, or whatever he harms – in all these, for that one with a liberated intellect (dhī), there is equanimity regarding pleasure and pain.
रागद्वेषविनिर्मुक्तः समलोष्टाश्मकाञ्चनः ।
युक्त इत्युच्यते योगी त्यक्तसंसारवासनः ॥ ४५ ॥
युक्त इत्युच्यते योगी त्यक्तसंसारवासनः ॥ ४५ ॥
rāgadveṣavinirmuktaḥ samaloṣṭāśmakāñcanaḥ ,
yukta ityucyate yogī tyaktasaṃsāravāsanaḥ 45
yukta ityucyate yogī tyaktasaṃsāravāsanaḥ 45
45.
rāgadveṣavinirmuktaḥ samaloṣṭāśmakāñcanaḥ
yuktaḥ iti ucyate yogī tyaktasaṃsāravāsanaḥ
yuktaḥ iti ucyate yogī tyaktasaṃsāravāsanaḥ
45.
rāgadveṣavinirmuktaḥ samaloṣṭāśmakāñcanaḥ
tyaktasaṃsāravāsanaḥ yogī yuktaḥ iti ucyate
tyaktasaṃsāravāsanaḥ yogī yuktaḥ iti ucyate
45.
One who is completely free from attachment and aversion, who regards a lump of clay, a stone, and gold as equal, and who has relinquished all desires (vāsanā) connected with the cycle of rebirth (saṃsāra), such a practitioner of yoga (yogī) is declared to be steadfast (yukta).
चित्सत्तामात्रमेवेदमिति निश्चयवन्मनः ।
त्यक्तभोगाभिमननं शममेति महामते ॥ ४६ ॥
त्यक्तभोगाभिमननं शममेति महामते ॥ ४६ ॥
citsattāmātramevedamiti niścayavanmanaḥ ,
tyaktabhogābhimananaṃ śamameti mahāmate 46
tyaktabhogābhimananaṃ śamameti mahāmate 46
46.
cit sattā mātram eva idam iti niścayavat
manaḥ tyaktabhogābhimananam śamam eti mahāmate
manaḥ tyaktabhogābhimananam śamam eti mahāmate
46.
mahāmate idam cit sattā mātram eva iti
niścayavat tyaktabhogābhimananam manaḥ śamam eti
niścayavat tyaktabhogābhimananam manaḥ śamam eti
46.
O great-minded one, the mind that holds the firm conviction, 'This [entire reality] is solely consciousness (cit) and existence (sattā),' and that has relinquished the egoistic attachment to enjoyments (bhoga), attains ultimate peace.
मनः प्रकृत्यैव जडं चित्तत्त्वमनुधावति ।
मांसगर्धेन मार्जारो वने मृगपतिं यथा ॥ ४७ ॥
मांसगर्धेन मार्जारो वने मृगपतिं यथा ॥ ४७ ॥
manaḥ prakṛtyaiva jaḍaṃ cittattvamanudhāvati ,
māṃsagardhena mārjāro vane mṛgapatiṃ yathā 47
māṃsagardhena mārjāro vane mṛgapatiṃ yathā 47
47.
manaḥ prakṛtyā eva jaḍam cittattvam anudhāvati
māṃsagardhena mārjāraḥ vane mṛgapatim yathā
māṃsagardhena mārjāraḥ vane mṛgapatim yathā
47.
yathā māṃsagardhena mārjāraḥ vane mṛgapatim anudhāvati,
(tathā) manaḥ prakṛtyā eva jaḍam cittattvam anudhāvati.
(tathā) manaḥ prakṛtyā eva jaḍam cittattvam anudhāvati.
47.
The mind, though inert by its very nature (prakṛti), follows the principle of consciousness (cittattva), just as a cat, driven by its desire for meat, follows the lion (mṛgapati) in the forest.
सिंहवीर्यवशाल्लब्धं मांसं भुङ्क्तेऽनुगो हरेः ।
चिद्वीर्यवशतः प्राप्तं दृश्यमाश्रयते मनः ॥ ४८ ॥
चिद्वीर्यवशतः प्राप्तं दृश्यमाश्रयते मनः ॥ ४८ ॥
siṃhavīryavaśāllabdhaṃ māṃsaṃ bhuṅkte'nugo hareḥ ,
cidvīryavaśataḥ prāptaṃ dṛśyamāśrayate manaḥ 48
cidvīryavaśataḥ prāptaṃ dṛśyamāśrayate manaḥ 48
48.
siṃhavīryavaśāt labdham māṃsam bhuṅkte anugaḥ
hareḥ citvīryavaśataḥ prāptam dṛśyam āśrayate manaḥ
hareḥ citvīryavaśataḥ prāptam dṛśyam āśrayate manaḥ
48.
hareḥ anugaḥ siṃhavīryavaśāt labdham māṃsam bhuṅkte.
manaḥ citvīryavaśataḥ prāptam dṛśyam āśrayate.
manaḥ citvīryavaśataḥ prāptam dṛśyam āśrayate.
48.
A follower of the lion eats the meat obtained through the lion's strength (siṃha). Similarly, the mind relies upon the objective world, which it obtains through the power of consciousness (cit).
मन एवमसत्कल्पं चित्प्रसादेन जीवति ।
भावयन्विश्वमेवैकं चिन्तामेत्य चिदप्युत ॥ ४९ ॥
भावयन्विश्वमेवैकं चिन्तामेत्य चिदप्युत ॥ ४९ ॥
mana evamasatkalpaṃ citprasādena jīvati ,
bhāvayanviśvamevaikaṃ cintāmetya cidapyuta 49
bhāvayanviśvamevaikaṃ cintāmetya cidapyuta 49
49.
manaḥ evam asatkalpam citprasādena jīvati
bhāvayan viśvam eva ekam cintām etya cit api uta
bhāvayan viśvam eva ekam cintām etya cit api uta
49.
evam asatkalpam manaḥ citprasādena jīvati.
uta api cit cintām etya ekam eva viśvam bhāvayan (bhavati).
uta api cit cintām etya ekam eva viśvam bhāvayan (bhavati).
49.
Thus, the mind, which is almost unreal (asatkalpam), exists by the grace of consciousness (cit). Moreover, even consciousness (cit), by entering into thought, perceives the entire universe as one.
जडं यत्किल निर्हीनं चिता दीपिकयौजसा ।
तन्मनः शवसंकाशमचिदुत्तिष्ठते कथम् ॥ ५० ॥
तन्मनः शवसंकाशमचिदुत्तिष्ठते कथम् ॥ ५० ॥
jaḍaṃ yatkila nirhīnaṃ citā dīpikayaujasā ,
tanmanaḥ śavasaṃkāśamaciduttiṣṭhate katham 50
tanmanaḥ śavasaṃkāśamaciduttiṣṭhate katham 50
50.
jaḍam yat kila nirhīnam citā dīpikayā ojasā
tat manaḥ śavasaṃkāśam acit uttiṣṭhate katham
tat manaḥ śavasaṃkāśam acit uttiṣṭhate katham
50.
yat kila jaḍam citā dīpikayā ojasā nirhīnam,
śavasaṃkāśam acit tat manaḥ katham uttiṣṭhate?
śavasaṃkāśam acit tat manaḥ katham uttiṣṭhate?
50.
How can that mind, which is indeed inert, deprived of consciousness (cit) - like a lamp devoid of its inherent light (ojas) - and which resembles a corpse, being non-conscious, possibly function?
चित्स्वभावपरामृष्टा स्पन्दशक्तिरसन्मयी ।
कल्पना चित्तमित्युक्त्या कथ्यते शास्त्रदृष्टिभिः ॥ ५१ ॥
कल्पना चित्तमित्युक्त्या कथ्यते शास्त्रदृष्टिभिः ॥ ५१ ॥
citsvabhāvaparāmṛṣṭā spandaśaktirasanmayī ,
kalpanā cittamityuktyā kathyate śāstradṛṣṭibhiḥ 51
kalpanā cittamityuktyā kathyate śāstradṛṣṭibhiḥ 51
51.
cit-svabhāva-parāmṛṣṭā spanda-śaktiḥ asanmayī |
kalpanā cittam iti uktyā kathyate śāstra-dṛṣṭibhiḥ
kalpanā cittam iti uktyā kathyate śāstra-dṛṣṭibhiḥ
51.
kalpanā asanmayī cit-svabhāva-parāmṛṣṭā spanda-śaktiḥ
cittam iti uktyā śāstra-dṛṣṭibhiḥ kathyate
cittam iti uktyā śāstra-dṛṣṭibhiḥ kathyate
51.
The pulsating power (spanda-śakti), which is non-real (asanmayī) and influenced by the inherent nature of consciousness (cit-svabhāva-parāmṛṣṭā), is described as imagination (kalpanā) and mind (citta) by those who possess scriptural insight.
यश्चित्तफणिकूत्कारः सैवेयं कलनोच्यते ।
चिदेवाहमिति ज्ञात्वा सा चित्तामेव गच्छति ॥ ५२ ॥
चिदेवाहमिति ज्ञात्वा सा चित्तामेव गच्छति ॥ ५२ ॥
yaścittaphaṇikūtkāraḥ saiveyaṃ kalanocyate ,
cidevāhamiti jñātvā sā cittāmeva gacchati 52
cidevāhamiti jñātvā sā cittāmeva gacchati 52
52.
yaḥ citta-phaṇi-kūtkāraḥ sā eva iyam kalanā ucyate
| cit eva aham iti jñātvā sā cittām eva gacchati
| cit eva aham iti jñātvā sā cittām eva gacchati
52.
yaḥ citta-phaṇi-kūtkāraḥ,
iyam sā eva kalanā ucyate.
sā aham cit eva iti jñātvā,
cittām eva gacchati
iyam sā eva kalanā ucyate.
sā aham cit eva iti jñātvā,
cittām eva gacchati
52.
The 'hiss' of the serpent-like mind (citta-phaṇi-kūtkāra) is precisely this mental activity (kalanā). Having realized "I am indeed pure consciousness (cit)", that mental activity itself merges into pure consciousness (cittā).
चेत्येन रहिता यैषा चित्तद्ब्रह्म सनातनम् ।
चेत्येन सहिता यैषा चित्सेयं कलनोच्यते ॥ ५३ ॥
चेत्येन सहिता यैषा चित्सेयं कलनोच्यते ॥ ५३ ॥
cetyena rahitā yaiṣā cittadbrahma sanātanam ,
cetyena sahitā yaiṣā citseyaṃ kalanocyate 53
cetyena sahitā yaiṣā citseyaṃ kalanocyate 53
53.
cetyena rahitā yā eṣā cit tat brahman sanātanam
| cetyena sahitā yā eṣā cit sā iyam kalanā ucyate
| cetyena sahitā yā eṣā cit sā iyam kalanā ucyate
53.
yā eṣā cit cetyena rahitā,
tat sanātanam brahman (bhavati).
yā eṣā cit cetyena sahitā,
sā iyam kalanā ucyate
tat sanātanam brahman (bhavati).
yā eṣā cit cetyena sahitā,
sā iyam kalanā ucyate
53.
That consciousness (cit) which is devoid of any object of consciousness (cetyena rahitā) is indeed the eternal Brahman (brahman). Conversely, this same consciousness (cit), when accompanied by an object of consciousness (cetyena sahitā), is called mental activity (kalanā).
किंचिदामृष्टरूपं यद्ब्रह्म तच्च स्थिरं मनः ।
कल्पना सत्सदैवैतत्सदिवोपस्थिता हृदि ॥ ५४ ॥
कल्पना सत्सदैवैतत्सदिवोपस्थिता हृदि ॥ ५४ ॥
kiṃcidāmṛṣṭarūpaṃ yadbrahma tacca sthiraṃ manaḥ ,
kalpanā satsadaivaitatsadivopasthitā hṛdi 54
kalpanā satsadaivaitatsadivopasthitā hṛdi 54
54.
kiṃcit āmṛṣṭa-rūpam yat brahman tat ca sthiram manaḥ
| kalpanā sat sadā eva etat sat iva upasthitā hṛdi
| kalpanā sat sadā eva etat sat iva upasthitā hṛdi
54.
yat brahman kiṃcit āmṛṣṭa-rūpam,
tat ca sthiram manaḥ (bhavati).
kalpanā etat sadā hṛdi sat iva upasthitā (asti)
tat ca sthiram manaḥ (bhavati).
kalpanā etat sadā hṛdi sat iva upasthitā (asti)
54.
That Brahman (brahman) which is slightly modified in its form (kiṃcid āmṛṣṭa-rūpam) is also considered the stable mind (manaḥ). This imagination (kalpanā) is always present in the heart (hṛdi), appearing as if truly existent.
चित्तमित्येव रूढेयं यदैव कलनोदिता ।
तदैव चित्त्वं विस्मृत्य सा जडेव व्यवस्थिता ॥ ५५ ॥
तदैव चित्त्वं विस्मृत्य सा जडेव व्यवस्थिता ॥ ५५ ॥
cittamityeva rūḍheyaṃ yadaiva kalanoditā ,
tadaiva cittvaṃ vismṛtya sā jaḍeva vyavasthitā 55
tadaiva cittvaṃ vismṛtya sā jaḍeva vyavasthitā 55
55.
cittam iti eva rūḍhā iyam yadā eva kalanā uditā
tadā eva cittvam vismṛtya sā jaḍā iva vyavasthitā
tadā eva cittvam vismṛtya sā jaḍā iva vyavasthitā
55.
yadā eva kalanā uditā,
tadā eva iyam cittam iti eva rūḍhā (bhavati); sā [ca] cittvam vismṛtya jaḍā iva vyavasthitā (bhavati).
tadā eva iyam cittam iti eva rūḍhā (bhavati); sā [ca] cittvam vismṛtya jaḍā iva vyavasthitā (bhavati).
55.
As soon as the faculty of cognition (kalana) arises, this very consciousness (cit) becomes established as the mind (citta). At that precise moment, forgetting its intrinsic nature as pure consciousness, it becomes fixed as if inert.
संपन्ना कलनानाम्नी संकल्पानुविधायिनी ।
अवच्छेदवती वाग्रा हेयोपादेयधर्मिणी ॥ ५६ ॥
अवच्छेदवती वाग्रा हेयोपादेयधर्मिणी ॥ ५६ ॥
saṃpannā kalanānāmnī saṃkalpānuvidhāyinī ,
avacchedavatī vāgrā heyopādeyadharmiṇī 56
avacchedavatī vāgrā heyopādeyadharmiṇī 56
56.
sampannā kalanā nāmnī saṅkalpa anuvidhāyinī
avaccheda vatī vāk grā heya upādeya dharmiṇī
avaccheda vatī vāk grā heya upādeya dharmiṇī
56.
sā kalanā nāmnī sampannā saṅkalpa anuvidhāyinī
avaccheda vatī vāk grā heya upādeya dharmiṇī
avaccheda vatī vāk grā heya upādeya dharmiṇī
56.
This perfected faculty, bearing the name cognition (kalana), is subservient to intentions. It is characterized by limitations, is capable of being expressed by speech, and possesses the characteristics (dharma) of distinguishing between what is to be rejected and what is to be accepted.
सैषा चिदेव जगतामागतेव स्वशक्तितः ।
न संप्रबोधिता यावद्रूपं तावन्न बुध्यते ॥ ५७ ॥
न संप्रबोधिता यावद्रूपं तावन्न बुध्यते ॥ ५७ ॥
saiṣā cideva jagatāmāgateva svaśaktitaḥ ,
na saṃprabodhitā yāvadrūpaṃ tāvanna budhyate 57
na saṃprabodhitā yāvadrūpaṃ tāvanna budhyate 57
57.
sā eṣā cit eva jagatām āgatā iva sva śaktitaḥ
na samprabodhitā yāvat rūpam tāvat na budhyate
na samprabodhitā yāvat rūpam tāvat na budhyate
57.
sā eṣā cit eva sva śaktitaḥ jagatām iva āgatā.
yāvat [sā] na samprabodhitā,
tāvat [tasyaḥ] rūpam na budhyate.
yāvat [sā] na samprabodhitā,
tāvat [tasyaḥ] rūpam na budhyate.
57.
This very pure consciousness (cit) has, as it were, manifested for the worlds from its own inherent power (śakti). As long as it is not fully awakened (samprabodhita), its true nature (rūpa) is not realized.
अतः शास्त्रविचारेण वैराग्येण परेण च ।
निग्रहेणेन्द्रियाणां च बोधयेत्कलनां स्वयम् ॥ ५८ ॥
निग्रहेणेन्द्रियाणां च बोधयेत्कलनां स्वयम् ॥ ५८ ॥
ataḥ śāstravicāreṇa vairāgyeṇa pareṇa ca ,
nigraheṇendriyāṇāṃ ca bodhayetkalanāṃ svayam 58
nigraheṇendriyāṇāṃ ca bodhayetkalanāṃ svayam 58
58.
ataḥ śāstra vicāreṇa vairāgyeṇa pareṇa ca
nigraheṇa indriyāṇām ca bodhayet kalanām svayam
nigraheṇa indriyāṇām ca bodhayet kalanām svayam
58.
ataḥ śāstra vicāreṇa,
pareṇa vairāgyeṇa ca,
indriyāṇām nigraheṇa ca,
svayam kalanām bodhayet.
pareṇa vairāgyeṇa ca,
indriyāṇām nigraheṇa ca,
svayam kalanām bodhayet.
58.
Therefore, through scriptural inquiry, supreme detachment, and the control of the senses, one should oneself awaken this faculty of cognition (kalana).
कलना सर्वजन्तूनां विज्ञानेन शमेन च ।
प्रबुद्धा ब्रह्मतामेति भ्रमतीतरथा जगत् ॥ ५९ ॥
प्रबुद्धा ब्रह्मतामेति भ्रमतीतरथा जगत् ॥ ५९ ॥
kalanā sarvajantūnāṃ vijñānena śamena ca ,
prabuddhā brahmatāmeti bhramatītarathā jagat 59
prabuddhā brahmatāmeti bhramatītarathā jagat 59
59.
kalanā sarvajantūnām vijñānena śamena ca
prabuddhā brahmatām eti bhramati itarathā jagat
prabuddhā brahmatām eti bhramati itarathā jagat
59.
sarvajantūnām kalanā vijñānena śamena ca prabuddhā
[satyā] brahmatām eti itarathā jagat bhramati
[satyā] brahmatām eti itarathā jagat bhramati
59.
The mental apprehension (kalanā) of all beings, when awakened through discriminating knowledge (vijñāna) and inner tranquility (śama), attains the state of Brahman. Otherwise, the world (jagat) continues to wander in delusion.
व्यामोहमदिरामत्तां लुठितां विषयावटे ।
आत्मावेदनसंसुप्तां कलनामेव बोधयेत् ॥ ६० ॥
आत्मावेदनसंसुप्तां कलनामेव बोधयेत् ॥ ६० ॥
vyāmohamadirāmattāṃ luṭhitāṃ viṣayāvaṭe ,
ātmāvedanasaṃsuptāṃ kalanāmeva bodhayet 60
ātmāvedanasaṃsuptāṃ kalanāmeva bodhayet 60
60.
vyāmohamadirāmattām luṭhitām viṣayāvaṭe
ātmāvedanasaṃsuptām kalanām eva bodhayet
ātmāvedanasaṃsuptām kalanām eva bodhayet
60.
vyāmohamadirāmattām viṣayāvaṭe luṭhitām
ātmāvedanasaṃsuptām kalanām eva [janaḥ] bodhayet
ātmāvedanasaṃsuptām kalanām eva [janaḥ] bodhayet
60.
One should awaken the faculty of apprehension (kalanā) itself, which is intoxicated by the wine of delusion (vyāmoha), wallowing in the pit of sense objects (viṣaya), and deeply asleep due to a lack of awareness of the self (ātman).
अप्रबुद्धा यदा ह्येषा न किंचिदवबुध्यते ।
संकल्पकलनेवान्तर्दृश्यमानाप्यसन्मयी ॥ ६१ ॥
संकल्पकलनेवान्तर्दृश्यमानाप्यसन्मयी ॥ ६१ ॥
aprabuddhā yadā hyeṣā na kiṃcidavabudhyate ,
saṃkalpakalanevāntardṛśyamānāpyasanmayī 61
saṃkalpakalanevāntardṛśyamānāpyasanmayī 61
61.
aprabuddhā yadā hi eṣā na kiṃcit avabudhyate
saṃkalpakalanā iva antaḥ dṛśyamānā api asanmayī
saṃkalpakalanā iva antaḥ dṛśyamānā api asanmayī
61.
yadā eṣā aprabuddhā [bhavati] hi,
[tadā] na kiṃcit avabudhyate; saṃkalpakalanā iva antaḥ dṛśyamānā api asanmayī [satyā bhavati]
[tadā] na kiṃcit avabudhyate; saṃkalpakalanā iva antaḥ dṛśyamānā api asanmayī [satyā bhavati]
61.
Indeed, when this (kalanā) is unawakened, it perceives nothing, appearing within like a mere imaginative construct (saṃkalpa-kalanā), yet consisting of unreality (asat).
तया परमया दृष्ट्या कलनैषान्तरस्थया ।
मञ्जरी गन्धशक्त्येव पदार्थेषु विराजते ॥ ६२ ॥
मञ्जरी गन्धशक्त्येव पदार्थेषु विराजते ॥ ६२ ॥
tayā paramayā dṛṣṭyā kalanaiṣāntarasthayā ,
mañjarī gandhaśaktyeva padārtheṣu virājate 62
mañjarī gandhaśaktyeva padārtheṣu virājate 62
62.
tayā paramayā dṛṣṭyā kalanā eṣā antarasthayā
mañjarī gandhaśaktyā iva padārtheṣu virājate
mañjarī gandhaśaktyā iva padārtheṣu virājate
62.
tayā paramayā antarasthayā dṛṣṭyā,
eṣā kalanā,
gandhaśaktyā mañjarī iva,
padārtheṣu virājate
eṣā kalanā,
gandhaśaktyā mañjarī iva,
padārtheṣu virājate
62.
By that supreme and inner insight (dṛṣṭi), this faculty of apprehension (kalanā) shines forth among all objects (padārtha), just as a cluster of blossoms (mañjarī) does through its power of fragrance (śakti).
तनुः संकल्पिता यैषा कलनेति जगत्त्रये ।
सा हि किंचिद्विजानाति नित्यं ज्ञानैकधर्मिणी ॥ ६३ ॥
सा हि किंचिद्विजानाति नित्यं ज्ञानैकधर्मिणी ॥ ६३ ॥
tanuḥ saṃkalpitā yaiṣā kalaneti jagattraye ,
sā hi kiṃcidvijānāti nityaṃ jñānaikadharmiṇī 63
sā hi kiṃcidvijānāti nityaṃ jñānaikadharmiṇī 63
63.
tanuḥ saṃkalpitā yā eṣā kalanā iti jagattraye
sā hi kiṃcit vijānāti nityaṃ jñānaikadharmiṇī
sā hi kiṃcit vijānāti nityaṃ jñānaikadharmiṇī
63.
yā eṣā tanuḥ jagattraye kalanā iti saṃkalpitā
sā hi nityaṃ jñānaikadharmiṇī kiṃcit vijānāti
sā hi nityaṃ jñānaikadharmiṇī kiṃcit vijānāti
63.
This subtle body (tánu), which is conceptualized as ideation (kalanā) throughout the three worlds, indeed always perceives something, for its intrinsic nature (dharma) is solely knowledge.
चेतनेन जडा राम कलनोपलरूपिणी ।
पद्मिनीवातपेनासौ परेणैव प्रबोध्यते ॥ ६४ ॥
पद्मिनीवातपेनासौ परेणैव प्रबोध्यते ॥ ६४ ॥
cetanena jaḍā rāma kalanopalarūpiṇī ,
padminīvātapenāsau pareṇaiva prabodhyate 64
padminīvātapenāsau pareṇaiva prabodhyate 64
64.
cetanena jaḍā rāma kalanā upalarūpiṇī padminī
iva ātpenā asau pareṇa eva prabodhyate
iva ātpenā asau pareṇa eva prabodhyate
64.
rāma cetanena pareṇa eva asau jaḍā upalarūpiṇī
kalanā padminī ātpenā iva prabodhyate
kalanā padminī ātpenā iva prabodhyate
64.
O Rāma, this ideation (kalanā), which is inert and like a stone, is awakened solely by the Supreme (pará) conscious principle, just as a lotus flower is awakened by the sun's rays.
यथा शिलामयी कन्या चोदितापि न नृत्यति ।
तथेयं कलना देहे न किंचिदवबुध्यते ॥ ६५ ॥
तथेयं कलना देहे न किंचिदवबुध्यते ॥ ६५ ॥
yathā śilāmayī kanyā coditāpi na nṛtyati ,
tatheyaṃ kalanā dehe na kiṃcidavabudhyate 65
tatheyaṃ kalanā dehe na kiṃcidavabudhyate 65
65.
yathā śilāmayī kanyā coditā api na nṛtyati
tathā iyaṃ kalanā dehe na kiṃcit avabudhyate
tathā iyaṃ kalanā dehe na kiṃcit avabudhyate
65.
yathā śilāmayī kanyā coditā api na nṛtyati
tathā iyaṃ kalanā dehe kiṃcit na avabudhyate
tathā iyaṃ kalanā dehe kiṃcit na avabudhyate
65.
Just as a maiden carved from stone does not dance even when urged, similarly, this ideation (kalanā) within the body does not perceive anything on its own.
लिपिकर्मनृपैर्युद्धं क्व कृतं घर्घरारवम् ।
क्वचिन्न चन्द्रकिरणैरोषध्यः प्रतिबोधिताः ॥ ६६ ॥
क्वचिन्न चन्द्रकिरणैरोषध्यः प्रतिबोधिताः ॥ ६६ ॥
lipikarmanṛpairyuddhaṃ kva kṛtaṃ ghargharāravam ,
kvacinna candrakiraṇairoṣadhyaḥ pratibodhitāḥ 66
kvacinna candrakiraṇairoṣadhyaḥ pratibodhitāḥ 66
66.
lipikarmanṛpaiḥ yuddham kva kṛtam ghargharāravam
kvacit na candrakiraṇaiḥ oṣadhyaḥ pratibodhitāḥ
kvacit na candrakiraṇaiḥ oṣadhyaḥ pratibodhitāḥ
66.
kva lipikarmanṛpaiḥ ghargharāravam yuddham kṛtam
kvacit na candrakiraṇaiḥ oṣadhyaḥ pratibodhitāḥ
kvacit na candrakiraṇaiḥ oṣadhyaḥ pratibodhitāḥ
66.
When was a rattling battle ever fought by kings depicted in paintings? And never are herbs brought to bloom solely by the rays of the moon.
असृगालिप्तगात्रैश्च शवैः क्व परिवल्गितम् ।
क्व गीतं मधुरध्वानं वनपाषाणखण्डकैः ॥ ६७ ॥
क्व गीतं मधुरध्वानं वनपाषाणखण्डकैः ॥ ६७ ॥
asṛgāliptagātraiśca śavaiḥ kva parivalgitam ,
kva gītaṃ madhuradhvānaṃ vanapāṣāṇakhaṇḍakaiḥ 67
kva gītaṃ madhuradhvānaṃ vanapāṣāṇakhaṇḍakaiḥ 67
67.
asṛgālitpagātraiḥ ca śavaiḥ kva parivalgitam
kva gītam madhuradhvānam vanapāṣāṇakhaṇḍakaiḥ
kva gītam madhuradhvānam vanapāṣāṇakhaṇḍakaiḥ
67.
asṛgālitpagātraiḥ śavaiḥ ca kva parivalgitam
kva madhuradhvānam gītam vanapāṣāṇakhaṇḍakaiḥ
kva madhuradhvānam gītam vanapāṣāṇakhaṇḍakaiḥ
67.
How can there be dancing by corpses whose bodies are smeared with blood? And how can there be sweet-sounding song from fragments of forest stones?
क्व पुंसा विहितैरर्कैः क्षपितं यामिनीतमः ।
क्व संकल्पमयैश्छाया क्रियते व्योमकाननैः ॥ ६८ ॥
क्व संकल्पमयैश्छाया क्रियते व्योमकाननैः ॥ ६८ ॥
kva puṃsā vihitairarkaiḥ kṣapitaṃ yāminītamaḥ ,
kva saṃkalpamayaiśchāyā kriyate vyomakānanaiḥ 68
kva saṃkalpamayaiśchāyā kriyate vyomakānanaiḥ 68
68.
kva puṃsā vihitaiḥ arkaiḥ kṣapitam yāminītamaḥ
kva saṅkalpamayaiḥ chāyā kriyate vyomakānanaiḥ
kva saṅkalpamayaiḥ chāyā kriyate vyomakānanaiḥ
68.
kva puṃsā vihitaiḥ arkaiḥ yāminītamaḥ kṣapitam
kva saṅkalpamayaiḥ vyomakānanaiḥ chāyā kriyate
kva saṅkalpamayaiḥ vyomakānanaiḥ chāyā kriyate
68.
How can the darkness of night be dispelled by suns created by a person? And how can shade be produced by sky-forests made of mere intention (saṅkalpa)?
क्व जडैरुपलाकारैर्मिथ्याभ्रमभरोत्थितैः ।
मृगतृष्णामयैरेभिर्मनोभिः क्रियते क्रिया ॥ ६९ ॥
मृगतृष्णामयैरेभिर्मनोभिः क्रियते क्रिया ॥ ६९ ॥
kva jaḍairupalākārairmithyābhramabharotthitaiḥ ,
mṛgatṛṣṇāmayairebhirmanobhiḥ kriyate kriyā 69
mṛgatṛṣṇāmayairebhirmanobhiḥ kriyate kriyā 69
69.
kva jaḍaiḥ upalākāraiḥ mithyābhramabharotthitaiḥ
mṛgatṛṣṇāmayaiḥ ebhiḥ manobhiḥ kriyate kriyā
mṛgatṛṣṇāmayaiḥ ebhiḥ manobhiḥ kriyate kriyā
69.
kva jaḍaiḥ upalākāraiḥ mithyābhramabharotthitaiḥ
mṛgatṛṣṇāmayaiḥ ebhiḥ manobhiḥ kriyā kriyate
mṛgatṛṣṇāmayaiḥ ebhiḥ manobhiḥ kriyā kriyate
69.
How can action (kriyā) be performed by these minds (manas) that are inert, stone-like, arisen from the burden of false delusion, and are made of mirage (mṛgatṛṣṇā)?
यथातपे क्षते स्फारे मृगतृष्णातरङ्गिणी ।
कलना तद्वदेवेयं स्फुरत्यात्मनि सत्यलम् ॥ ७० ॥
कलना तद्वदेवेयं स्फुरत्यात्मनि सत्यलम् ॥ ७० ॥
yathātape kṣate sphāre mṛgatṛṣṇātaraṅgiṇī ,
kalanā tadvadeveyaṃ sphuratyātmani satyalam 70
kalanā tadvadeveyaṃ sphuratyātmani satyalam 70
70.
yathā ātape kṣate sphāre mṛgatṛṣṇātaraṅgiṇī kalanā
tadvat eva iyam sphurati ātmani satyam alam
tadvat eva iyam sphurati ātmani satyam alam
70.
yathā ātape kṣate sphāre mṛgatṛṣṇātaraṅgiṇī tadvat
eva iyam kalanā ātmani satyam alam sphurati
eva iyam kalanā ātmani satyam alam sphurati
70.
Just as a river of mirage (mṛgatṛṣṇā) appears in the vast heat when perception is affected, similarly, this appearance (kalanā) manifests as truly real (satyam alam) in the Self (ātman).
यदेतत्स्पन्दितं नाम तन्मनोऽधिगतं शठैः ।
मरुतां विद्धि तां शक्तिमन्तः प्राणशरीरिणीम् ॥ ७१ ॥
मरुतां विद्धि तां शक्तिमन्तः प्राणशरीरिणीम् ॥ ७१ ॥
yadetatspanditaṃ nāma tanmano'dhigataṃ śaṭhaiḥ ,
marutāṃ viddhi tāṃ śaktimantaḥ prāṇaśarīriṇīm 71
marutāṃ viddhi tāṃ śaktimantaḥ prāṇaśarīriṇīm 71
71.
yat etat spanditam nāma tat manaḥ adhigatam śaṭhaiḥ
| marutām viddhi tām śaktim antaḥ prāṇaśarīriṇīm ||
| marutām viddhi tām śaktim antaḥ prāṇaśarīriṇīm ||
71.
yat etat spanditam nāma tat manaḥ śaṭhaiḥ adhigatam
marutām antaḥ prāṇaśarīriṇīm tām śaktim viddhi
marutām antaḥ prāṇaśarīriṇīm tām śaktim viddhi
71.
That which is called 'vibration' (spandita) and is understood as the mind (manas) by the ignorant (śatha) – know that to be the inner power (śakti) of the vital breaths (marut) dwelling as the life-force (prāṇa) within the body.
येषां संविदनाक्रान्ता संकल्पलवनिश्चयैः ।
अनाक्षिप्तरसाकारा प्रभैषा पारमात्मिकी ॥ ७२ ॥
अनाक्षिप्तरसाकारा प्रभैषा पारमात्मिकी ॥ ७२ ॥
yeṣāṃ saṃvidanākrāntā saṃkalpalavaniścayaiḥ ,
anākṣiptarasākārā prabhaiṣā pāramātmikī 72
anākṣiptarasākārā prabhaiṣā pāramātmikī 72
72.
yeṣām saṃvit anākrāntā saṃkalpalavaniścayaiḥ
| anākṣiptarasākārā prabhā eṣā pāramātmikī ||
| anākṣiptarasākārā prabhā eṣā pāramātmikī ||
72.
yeṣām saṃvit saṃkalpalavaniścayaiḥ anākrāntā,
eṣā prabhā anākṣiptarasākārā pāramātmikī
eṣā prabhā anākṣiptarasākārā pāramātmikī
72.
For those whose consciousness (saṃvid) is not overpowered by the determinations arising from the fragments of conceptual thought (saṃkalpa), this light (prabhā), whose essential nature and form remain undisturbed, is truly of the supreme Self (ātman).
अयं सोऽहमिदं तन्म इति या कलनाविला ।
प्राणात्मतत्त्वयोस्तस्याः संज्ञा जीवेति कथ्यते ॥ ७३ ॥
प्राणात्मतत्त्वयोस्तस्याः संज्ञा जीवेति कथ्यते ॥ ७३ ॥
ayaṃ so'hamidaṃ tanma iti yā kalanāvilā ,
prāṇātmatattvayostasyāḥ saṃjñā jīveti kathyate 73
prāṇātmatattvayostasyāḥ saṃjñā jīveti kathyate 73
73.
ayam saḥ aham idam tat mama iti yā kalanā āvilā |
prāṇātmatattvayoḥ tasyāḥ saṃjñā jīva iti kathyate ||
prāṇātmatattvayoḥ tasyāḥ saṃjñā jīva iti kathyate ||
73.
ayam saḥ aham,
idam tat mama iti yā āvilā kalanā,
prāṇātmatattvayoḥ tasyāḥ saṃjñā jīva iti kathyate
idam tat mama iti yā āvilā kalanā,
prāṇātmatattvayoḥ tasyāḥ saṃjñā jīva iti kathyate
73.
That impure conceptualization (kalanā) – of 'I am this' and 'this is mine' – which exists between the principle of vital energy (prāṇa) and the essential nature of the Self (ātman), is designated as the individual soul (jīva).
धीश्चित्तं जीव इत्येताः संकल्पस्यासतो मताः ।
संज्ञाः संकल्पितास्तज्ज्ञैर्न राम परमार्थतः ॥ ७४ ॥
संज्ञाः संकल्पितास्तज्ज्ञैर्न राम परमार्थतः ॥ ७४ ॥
dhīścittaṃ jīva ityetāḥ saṃkalpasyāsato matāḥ ,
saṃjñāḥ saṃkalpitāstajjñairna rāma paramārthataḥ 74
saṃjñāḥ saṃkalpitāstajjñairna rāma paramārthataḥ 74
74.
dhīḥ cittam jīva iti etāḥ saṃkalpasya asataḥ matāḥ |
saṃjñāḥ saṃkalpitāḥ tatjñaiḥ na rāma paramārthataḥ ||
saṃjñāḥ saṃkalpitāḥ tatjñaiḥ na rāma paramārthataḥ ||
74.
rāma,
dhīḥ,
cittam,
jīva iti etāḥ saṃjñāḥ asataḥ saṃkalpasya matāḥ tatjñaiḥ saṃkalpitāḥ,
na paramārthataḥ
dhīḥ,
cittam,
jīva iti etāḥ saṃjñāḥ asataḥ saṃkalpasya matāḥ tatjñaiḥ saṃkalpitāḥ,
na paramārthataḥ
74.
O Rama, these terms – intellect (dhī), mind (citta), and individual soul (jīva) – are regarded as belonging to unreal conceptualization (saṃkalpa). They are merely conceptualized by the knowers of truth (tatjña), and do not exist in ultimate reality (paramārtha).
मनो नो न मतिर्नापि धीरेषा न शरीरकम् ।
अस्तीह परमार्थेन स्वात्मैवेहास्ति सर्वदा ॥ ७५ ॥
अस्तीह परमार्थेन स्वात्मैवेहास्ति सर्वदा ॥ ७५ ॥
mano no na matirnāpi dhīreṣā na śarīrakam ,
astīha paramārthena svātmaivehāsti sarvadā 75
astīha paramārthena svātmaivehāsti sarvadā 75
75.
manaḥ naḥ na matiḥ na api dhīḥ eṣā na śarīrakam
asti iha paramārthena sva-ātmā eva iha asti sarvadā
asti iha paramārthena sva-ātmā eva iha asti sarvadā
75.
iha manaḥ naḥ na asti,
matiḥ na api asti,
eṣā dhīḥ na asti,
śarīrakam na asti.
paramārthena iha sva-ātmā eva sarvadā asti.
matiḥ na api asti,
eṣā dhīḥ na asti,
śarīrakam na asti.
paramārthena iha sva-ātmā eva sarvadā asti.
75.
The mind is not us, nor is the intellect, nor this understanding (dhī), nor the body. In ultimate reality (paramārtha), only one's own Self (ātman) always exists here.
आत्मैवेदं जगत्सर्वमात्मा कालक्रमस्तथा ।
स चाकाशादच्छतरो नास्तीवास्त्येव चामलः ॥ ७६ ॥
स चाकाशादच्छतरो नास्तीवास्त्येव चामलः ॥ ७६ ॥
ātmaivedaṃ jagatsarvamātmā kālakramastathā ,
sa cākāśādacchataro nāstīvāstyeva cāmalaḥ 76
sa cākāśādacchataro nāstīvāstyeva cāmalaḥ 76
76.
ātmā eva idam jagat sarvam ātmā kālakramaḥ tathā saḥ
ca ākāśāt acchataraḥ na asti iva asti eva ca amalaḥ
ca ākāśāt acchataraḥ na asti iva asti eva ca amalaḥ
76.
idam sarvam jagat ātmā eva.
tathā kālakramaḥ ātmā eva.
saḥ ca ākāśāt acchataraḥ.
saḥ na asti iva asti eva ca amalaḥ.
tathā kālakramaḥ ātmā eva.
saḥ ca ākāśāt acchataraḥ.
saḥ na asti iva asti eva ca amalaḥ.
76.
This entire universe (jagat) is indeed the Self (ātman), and so is the sequence of time (kālakrama). That (ātman) is clearer than space (ākāśa); it does not exist (in a limited, phenomenal sense), yet it certainly exists, and it is stainless (amala).
अच्छत्वादसदाभासः संविद्रूपतया तु सत् ।
आत्मा सर्वपदातीतः स्वानुभूत्यानुभूयते ॥ ७७ ॥
आत्मा सर्वपदातीतः स्वानुभूत्यानुभूयते ॥ ७७ ॥
acchatvādasadābhāsaḥ saṃvidrūpatayā tu sat ,
ātmā sarvapadātītaḥ svānubhūtyānubhūyate 77
ātmā sarvapadātītaḥ svānubhūtyānubhūyate 77
77.
acchatvāt asat ābhāsaḥ saṃvid-rūpatayā tu sat
ātmā sarva-pada-atītaḥ sva-anubhūtyā anubhūyate
ātmā sarva-pada-atītaḥ sva-anubhūtyā anubhūyate
77.
tu acchatvāt asat ābhāsaḥ,
saṃvid-rūpatayā sat.
ātmā sarva-pada-atītaḥ,
sva-anubhūtyā anubhūyate.
saṃvid-rūpatayā sat.
ātmā sarva-pada-atītaḥ,
sva-anubhūtyā anubhūyate.
77.
Though it appears non-existent (asat) due to its extremely subtle nature (acchatva), yet by its form as consciousness (saṃvid), it is truly existent (sat). The Self (ātman) transcends all words and concepts, and is experienced through one's own direct realization (svānubhūti).
मनस्तत्र परिक्षीणं यत्र संवित्परात्मनः ।
अन्धकारक्षयस्तत्र यत्रालोकः प्रवर्तते ॥ ७८ ॥
अन्धकारक्षयस्तत्र यत्रालोकः प्रवर्तते ॥ ७८ ॥
manastatra parikṣīṇaṃ yatra saṃvitparātmanaḥ ,
andhakārakṣayastatra yatrālokaḥ pravartate 78
andhakārakṣayastatra yatrālokaḥ pravartate 78
78.
manaḥ tatra parikṣīṇam yatra saṃvit para-ātmanaḥ
andhakāra-kṣayaḥ tatra yatra ālokaḥ pravartate
andhakāra-kṣayaḥ tatra yatra ālokaḥ pravartate
78.
yatra para-ātmanaḥ saṃvit [asti],
tatra manaḥ parikṣīṇam.
yatra ālokaḥ pravartate,
tatra andhakāra-kṣayaḥ [bhavati].
tatra manaḥ parikṣīṇam.
yatra ālokaḥ pravartate,
tatra andhakāra-kṣayaḥ [bhavati].
78.
The mind is completely dissolved where there is the consciousness (saṃvid) of the Supreme Self (parātman). Just as darkness is destroyed where light (āloka) manifests.
यत्रात्मसंविदोऽच्छायाः संकल्पोत्थतया मताः ।
तत्रात्मनो विस्मरणं स्मरणं चित्तजन्मनः ॥ ७९ ॥
तत्रात्मनो विस्मरणं स्मरणं चित्तजन्मनः ॥ ७९ ॥
yatrātmasaṃvido'cchāyāḥ saṃkalpotthatayā matāḥ ,
tatrātmano vismaraṇaṃ smaraṇaṃ cittajanmanaḥ 79
tatrātmano vismaraṇaṃ smaraṇaṃ cittajanmanaḥ 79
79.
yatra ātmasaṃvidaḥ acchāyāḥ saṅkalpotthtayā matāḥ
tatra ātmanaḥ vismaraṇam smaraṇam cittajanmanaḥ
tatra ātmanaḥ vismaraṇam smaraṇam cittajanmanaḥ
79.
yatra ātmasaṃvidaḥ saṅkalpotthtayā acchāyāḥ matāḥ
tatra ātmanaḥ vismaraṇam cittajanmanaḥ smaraṇam
tatra ātmanaḥ vismaraṇam cittajanmanaḥ smaraṇam
79.
When the cognitions of the self (ātman) are regarded as mere reflections arising from conceptualization, then there is a forgetting of the self (ātman) and a remembrance of that which is born of the mind (citta).
परस्य पुंसः संकल्पमयत्वं चित्तमुच्यते ।
अचित्तत्वमसंकल्पान्मोक्षस्तेनाभिजायते ॥ ८० ॥
अचित्तत्वमसंकल्पान्मोक्षस्तेनाभिजायते ॥ ८० ॥
parasya puṃsaḥ saṃkalpamayatvaṃ cittamucyate ,
acittatvamasaṃkalpānmokṣastenābhijāyate 80
acittatvamasaṃkalpānmokṣastenābhijāyate 80
80.
parasya puṃsaḥ saṅkalpamayatvam cittam ucyate
acittatvam asaṅkalpāt mokṣaḥ tena abhijāyate
acittatvam asaṅkalpāt mokṣaḥ tena abhijāyate
80.
parasya puṃsaḥ saṅkalpamayatvam cittam ucyate
asaṅkalpāt acittatvam tena mokṣaḥ abhijāyate
asaṅkalpāt acittatvam tena mokṣaḥ abhijāyate
80.
The state of the supreme cosmic person (puruṣa) being constituted by conceptualization is called the mind (citta). From the absence of conceptualization, the state of no-mind and final liberation (mokṣa) arise.
एतावच्चेतसो जन्म बीजं संसारभूतये ।
संकल्पोन्मुखतां यातः संविदो वा किलात्मनः ॥ ८१ ॥
संकल्पोन्मुखतां यातः संविदो वा किलात्मनः ॥ ८१ ॥
etāvaccetaso janma bījaṃ saṃsārabhūtaye ,
saṃkalponmukhatāṃ yātaḥ saṃvido vā kilātmanaḥ 81
saṃkalponmukhatāṃ yātaḥ saṃvido vā kilātmanaḥ 81
81.
etāvat cetasaḥ janma bījam saṃsārabhūtaye
saṅkalponmukhatām yātaḥ saṃvidaḥ vā kila ātmanaḥ
saṅkalponmukhatām yātaḥ saṃvidaḥ vā kila ātmanaḥ
81.
etāvat cetasaḥ janma saṃsārabhūtaye bījam vā
kila ātmanaḥ saṃvidaḥ saṅkalponmukhatām yātaḥ
kila ātmanaḥ saṃvidaḥ saṅkalponmukhatām yātaḥ
81.
This much is the birth of the mind (citta), which is the seed for the manifestation of saṃsāra (cycle of rebirth). It is, in fact, the self (ātman) whose cognition (saṃvid) has attained an inclination towards conceptualization.
निर्विकल्पाच्चितः सत्ता संकल्पाङ्ककलङ्किता ।
कलनेत्युच्यते तेन पुंस्त्ववद्बुद्ध्यते मनः ॥ ८२ ॥
कलनेत्युच्यते तेन पुंस्त्ववद्बुद्ध्यते मनः ॥ ८२ ॥
nirvikalpāccitaḥ sattā saṃkalpāṅkakalaṅkitā ,
kalanetyucyate tena puṃstvavadbuddhyate manaḥ 82
kalanetyucyate tena puṃstvavadbuddhyate manaḥ 82
82.
nirvikalpāt citaḥ sattā saṅkalpāṅkakalankitā
kalanā iti ucyate tena puṃstvat buddhyate manaḥ
kalanā iti ucyate tena puṃstvat buddhyate manaḥ
82.
nirvikalpāt citaḥ sattā saṅkalpāṅkakalankitā
kalanā iti ucyate tena manaḥ puṃstvat buddhyate
kalanā iti ucyate tena manaḥ puṃstvat buddhyate
82.
The pure existence (sattā) of consciousness (cit), which is originally non-conceptual, when stained by the mark of conceptualization, is called 'ideation' (kalanā). Therefore, the mind (manas) is understood as embodying an active principle, much like masculinity.
प्राणशक्तौ निरुद्धायां मनो राम विलीयते ।
द्रव्यच्छायानु तद्द्रव्यं प्राणरूपं हि मानसम् ॥ ८३ ॥
द्रव्यच्छायानु तद्द्रव्यं प्राणरूपं हि मानसम् ॥ ८३ ॥
prāṇaśaktau niruddhāyāṃ mano rāma vilīyate ,
dravyacchāyānu taddravyaṃ prāṇarūpaṃ hi mānasam 83
dravyacchāyānu taddravyaṃ prāṇarūpaṃ hi mānasam 83
83.
prāṇaśaktau niruddhāyām manaḥ rāma vilīyate
dravyacchāyā anu tat dravyam prāṇarūpam hi mānasam
dravyacchāyā anu tat dravyam prāṇarūpam hi mānasam
83.
rāma prāṇaśaktau niruddhāyām manaḥ vilīyate hi
mānasam prāṇarūpam tat dravyam dravyacchāyā anu
mānasam prāṇarūpam tat dravyam dravyacchāyā anu
83.
O Rāma, when the vital energy (prāṇa) is restrained, the mind (manas) dissolves. Indeed, the mind (manas) is of the nature of prāṇa, just as a shadow follows its substance.
देशान्तरानुभवनं प्राणो वेत्ति हृदि स्थितम् ।
स्पन्दवेदनतो यत्तन्मन इत्यभिधीयते ॥ ८४ ॥
स्पन्दवेदनतो यत्तन्मन इत्यभिधीयते ॥ ८४ ॥
deśāntarānubhavanaṃ prāṇo vetti hṛdi sthitam ,
spandavedanato yattanmana ityabhidhīyate 84
spandavedanato yattanmana ityabhidhīyate 84
84.
deśāntarānubhavanam prāṇaḥ vetti hṛdi sthitam
spandavedanato yat tat manaḥ iti abhidhīyate
spandavedanato yat tat manaḥ iti abhidhīyate
84.
hṛdi sthitam prāṇaḥ deśāntarānubhavanam vetti
yat tat spandavedanato manaḥ iti abhidhīyate
yat tat spandavedanato manaḥ iti abhidhīyate
84.
The vital energy (prāṇa), residing in the heart, knows the experience of other places. That which arises from the perception of vibration is called the mind (manas).
वैराग्यात्कारणाभ्यासाद्युक्तितो व्यसनक्षयात् ।
परमार्थावबोधाच्च रोध्यन्ते प्राणवायवः ॥ ८५ ॥
परमार्थावबोधाच्च रोध्यन्ते प्राणवायवः ॥ ८५ ॥
vairāgyātkāraṇābhyāsādyuktito vyasanakṣayāt ,
paramārthāvabodhācca rodhyante prāṇavāyavaḥ 85
paramārthāvabodhācca rodhyante prāṇavāyavaḥ 85
85.
vairāgyāt kāraṇābhyāsāt yuktitah vyasanakṣayāt
paramārthāvabodhāt ca rodhyante prāṇavāyavaḥ
paramārthāvabodhāt ca rodhyante prāṇavāyavaḥ
85.
vairāgyāt kāraṇābhyāsāt yuktitah vyasanakṣayāt
ca paramārthāvabodhāt prāṇavāyavaḥ rodhyante
ca paramārthāvabodhāt prāṇavāyavaḥ rodhyante
85.
The vital airs (prāṇa-vāyus) are restrained through dispassion, through the practice of the underlying cause, through proper method, through the elimination of distress, and through the realization of the supreme truth.
दृषदो विद्यते शक्तिः कदाचिच्चलनैधसाम् ।
न पुनर्मनसामस्ति शक्तिः स्पन्दावबोधने ॥ ८६ ॥
न पुनर्मनसामस्ति शक्तिः स्पन्दावबोधने ॥ ८६ ॥
dṛṣado vidyate śaktiḥ kadāciccalanaidhasām ,
na punarmanasāmasti śaktiḥ spandāvabodhane 86
na punarmanasāmasti śaktiḥ spandāvabodhane 86
86.
dṛṣadaḥ vidyate śaktiḥ kadācit calanaidhasām
na punaḥ manasām asti śaktiḥ spandāvabodhane
na punaḥ manasām asti śaktiḥ spandāvabodhane
86.
dṛṣadaḥ śaktiḥ kadācit calanaidhasām vidyate
punaḥ manasām śaktiḥ spandāvabodhane na asti
punaḥ manasām śaktiḥ spandāvabodhane na asti
86.
A stone (dṛṣad) may sometimes possess the power to ignite fuel (by striking or friction). But minds (manas) do not possess the power for the perception of vibration.
स्पन्दः प्राणमरुच्छक्तिश्चलद्रूपैव सा जडा ।
चिच्छक्तिः स्वात्मनः स्वच्छा सर्वदा सर्वगैव सा ॥ ८७ ॥
चिच्छक्तिः स्वात्मनः स्वच्छा सर्वदा सर्वगैव सा ॥ ८७ ॥
spandaḥ prāṇamarucchaktiścaladrūpaiva sā jaḍā ,
cicchaktiḥ svātmanaḥ svacchā sarvadā sarvagaiva sā 87
cicchaktiḥ svātmanaḥ svacchā sarvadā sarvagaiva sā 87
87.
spandaḥ prāṇamarucchaktiḥ caladrūpā eva sā jaḍā |
cicchaktiḥ svātmanaḥ svacchā sarvadā sarvagā eva sā ||
cicchaktiḥ svātmanaḥ svacchā sarvadā sarvagā eva sā ||
87.
sā spandaḥ prāṇamarucchaktiḥ caladrūpā eva jaḍā sā
cicchaktiḥ svātmanaḥ svacchā sarvadā sarvagā eva
cicchaktiḥ svātmanaḥ svacchā sarvadā sarvagā eva
87.
That vibratory power (śakti), the power of vital breath (prāṇa) and wind, is indeed of a kinetic nature and is inert. In contrast, the power of consciousness (śakti), which belongs to one's own self (ātman), is always pure and all-pervading.
चिच्छक्तेः स्पन्दशक्तेश्च संबन्धः कल्प्यते मनः ।
मिथ्यैव तत्समुत्पन्नं मिथ्या ज्ञानं तदुच्यते ॥ ८८ ॥
मिथ्यैव तत्समुत्पन्नं मिथ्या ज्ञानं तदुच्यते ॥ ८८ ॥
cicchakteḥ spandaśakteśca saṃbandhaḥ kalpyate manaḥ ,
mithyaiva tatsamutpannaṃ mithyā jñānaṃ taducyate 88
mithyaiva tatsamutpannaṃ mithyā jñānaṃ taducyate 88
88.
cicchakteḥ spandaśakteḥ ca saṃbandhaḥ kalpyate manaḥ |
mithyā eva tat samutpannaṃ mithyā jñānaṃ tat ucyate ||
mithyā eva tat samutpannaṃ mithyā jñānaṃ tat ucyate ||
88.
manaḥ cicchakteḥ spandaśakteḥ ca saṃbandhaḥ kalpyate
tat samutpannaṃ mithyā eva tat jñānaṃ mithyā ucyate
tat samutpannaṃ mithyā eva tat jñānaṃ mithyā ucyate
88.
The connection (saṃbandha) between the power of consciousness (śakti) and the vibratory power (śakti) is imagined as the mind. What arises from this is indeed false, and that knowledge (jñāna) is called illusory.
एषा ह्यविद्या कथिता मायैषा सा निगद्यते ।
परमेतत्तदज्ञानं संसारादिविषप्रदम् ॥ ८९ ॥
परमेतत्तदज्ञानं संसारादिविषप्रदम् ॥ ८९ ॥
eṣā hyavidyā kathitā māyaiṣā sā nigadyate ,
parametattadajñānaṃ saṃsārādiviṣapradam 89
parametattadajñānaṃ saṃsārādiviṣapradam 89
89.
eṣā hi avidyā kathitā | eṣā sā māyā nigadyate |
paramam etat tat ajñānaṃ saṃsārādiviṣapradam ||
paramam etat tat ajñānaṃ saṃsārādiviṣapradam ||
89.
eṣā hi avidyā kathitā eṣā sā māyā nigadyate
etat tat paramam ajñānaṃ saṃsārādiviṣapradam
etat tat paramam ajñānaṃ saṃsārādiviṣapradam
89.
This is indeed termed ignorance (avidyā); this same (śakti) is declared to be illusion (māyā). This supreme ignorance (ajñāna) is that which gives rise to the poison of transmigration (saṃsāra) and the like.
चिच्छक्तेः स्पन्दशक्तेश्च सङ्गे संकल्पकल्पनम् ।
न कृतं चेत्परिक्षीणास्तदिमा भवभीतयः ॥ ९० ॥
न कृतं चेत्परिक्षीणास्तदिमा भवभीतयः ॥ ९० ॥
cicchakteḥ spandaśakteśca saṅge saṃkalpakalpanam ,
na kṛtaṃ cetparikṣīṇāstadimā bhavabhītayaḥ 90
na kṛtaṃ cetparikṣīṇāstadimā bhavabhītayaḥ 90
90.
cicchakteḥ spandaśakteḥ ca saṅge saṅkalpakalpanam
| na kṛtam cet parikṣīṇāḥ tat imāḥ bhavabhītayaḥ ||
| na kṛtam cet parikṣīṇāḥ tat imāḥ bhavabhītayaḥ ||
90.
cicchakteḥ spandaśakteḥ ca saṅge saṅkalpakalpanam na kṛtam cet,
tat imāḥ bhavabhītayaḥ parikṣīṇāḥ
tat imāḥ bhavabhītayaḥ parikṣīṇāḥ
90.
If, in the union (saṅga) of the power of consciousness (śakti) and the vibratory power (śakti), conceptualization (saṅkalpa-kalpanam) is not undertaken, then these fears of worldly existence (saṃsāra) are completely eliminated.
वायुतः स्पन्दशक्तिर्या सा चिता चेत्यते यदा ।
सचेत्या चित्तदैवान्तः संकल्पाद्याति चित्तताम् ॥ ९१ ॥
सचेत्या चित्तदैवान्तः संकल्पाद्याति चित्तताम् ॥ ९१ ॥
vāyutaḥ spandaśaktiryā sā citā cetyate yadā ,
sacetyā cittadaivāntaḥ saṃkalpādyāti cittatām 91
sacetyā cittadaivāntaḥ saṃkalpādyāti cittatām 91
91.
vāyutaḥ spanda-śaktiḥ yā sā citā cetyate yadā |
sa-cetyā citta-daiva antaḥ saṃkalpāt yāti citta-tām
sa-cetyā citta-daiva antaḥ saṃkalpāt yāti citta-tām
91.
yā spanda-śaktiḥ vāyutaḥ sā yadā citā cetyate,
(tadā) sa-cetyā citta-daiva antaḥ saṃkalpāt citta-tām yāti.
(tadā) sa-cetyā citta-daiva antaḥ saṃkalpāt citta-tām yāti.
91.
When that vibratory power (spanda-śakti), which arises from the vital breath (vāyu), is perceived by consciousness (cit) and thus becomes an object of awareness, then within the mind's own divine essence (citta-daiva antaḥ), through the faculty of intention (saṃkalpa), it attains the state of mind (citta-tā).
चित्ततैषा चितो मिथ्या कल्पिता बालयक्षवत् ।
अखण्डमण्डलाकारस्पन्दरूपा चिदेव यत् ॥ ९२ ॥
अखण्डमण्डलाकारस्पन्दरूपा चिदेव यत् ॥ ९२ ॥
cittataiṣā cito mithyā kalpitā bālayakṣavat ,
akhaṇḍamaṇḍalākāraspandarūpā cideva yat 92
akhaṇḍamaṇḍalākāraspandarūpā cideva yat 92
92.
citta-tā eṣā citaḥ mithyā kalpitā bāla-yakṣa-vat
| akhaṇḍa-maṇḍalākāra-spanda-rūpā cit eva yat
| akhaṇḍa-maṇḍalākāra-spanda-rūpā cit eva yat
92.
eṣā citta-tā citaḥ mithyā bāla-yakṣa-vat kalpitā yat (sā) akhaṇḍa-maṇḍalākāra-spanda-rūpā cit eva.
92.
This state of mind (citta-tā) is an illusion (mithyā), falsely imagined within consciousness (cit), much like a phantom conjured by a child. In truth, it is merely consciousness (cit) itself, taking the form of an unbroken, spherical pulsation (spanda).
सैषा चित्ता तदन्येन केन संबाध्यते किल ।
अखण्डशक्तेरिन्द्रस्य केन स्यात्सह संगरः ॥ ९३ ॥
अखण्डशक्तेरिन्द्रस्य केन स्यात्सह संगरः ॥ ९३ ॥
saiṣā cittā tadanyena kena saṃbādhyate kila ,
akhaṇḍaśakterindrasya kena syātsaha saṃgaraḥ 93
akhaṇḍaśakterindrasya kena syātsaha saṃgaraḥ 93
93.
sā eṣā cittā tat anyena kena saṃbādhyate kila |
akhaṇḍa-śakteḥ indrasya kena syāt saha saṅgaraḥ
akhaṇḍa-śakteḥ indrasya kena syāt saha saṅgaraḥ
93.
sā eṣā cittā tat anyena kena kila saṃbādhyate?
akhaṇḍa-śakteḥ indrasya saha saṅgaraḥ kena syāt?
akhaṇḍa-śakteḥ indrasya saha saṅgaraḥ kena syāt?
93.
By what other entity can this mind (citta) truly be obstructed? Indeed, by whom could there be a conflict with Indra, who possesses unbroken power (śakti)?
अतः संबन्धिनोऽभावात्संबन्धोऽत्र न विद्यते ।
संबन्धेन विना कस्य सिद्धं तत्कीदृशं मनः ॥ ९४ ॥
संबन्धेन विना कस्य सिद्धं तत्कीदृशं मनः ॥ ९४ ॥
ataḥ saṃbandhino'bhāvātsaṃbandho'tra na vidyate ,
saṃbandhena vinā kasya siddhaṃ tatkīdṛśaṃ manaḥ 94
saṃbandhena vinā kasya siddhaṃ tatkīdṛśaṃ manaḥ 94
94.
ataḥ saṃbandhinaḥ abhāvāt saṃbandhaḥ atra na vidyate
| saṃbandhena vinā kasya siddham tat kīdṛśam manaḥ
| saṃbandhena vinā kasya siddham tat kīdṛśam manaḥ
94.
ataḥ saṃbandhinaḥ abhāvāt atra saṃbandhaḥ na vidyate
saṃbandhena vinā tat kīdṛśam manaḥ kasya siddham?
saṃbandhena vinā tat kīdṛśam manaḥ kasya siddham?
94.
Therefore, due to the absence of a separate related entity, no relationship exists here. Without a relationship, how can such a mind (manas) be established or conceived?
चित्स्पन्दयोरेकतायां किं नाम मन उच्यते ।
का सेना हयमातङ्गसङ्गसंघट्टनं विना ॥ ९५ ॥
का सेना हयमातङ्गसङ्गसंघट्टनं विना ॥ ९५ ॥
citspandayorekatāyāṃ kiṃ nāma mana ucyate ,
kā senā hayamātaṅgasaṅgasaṃghaṭṭanaṃ vinā 95
kā senā hayamātaṅgasaṅgasaṃghaṭṭanaṃ vinā 95
95.
citspandayoḥ ekatāyām kim nāma manaḥ ucyate
kā senā hayamātaṅgasaṅgasaṃghaṭṭanam vinā
kā senā hayamātaṅgasaṅgasaṃghaṭṭanam vinā
95.
citspandayoḥ ekatāyām manaḥ kim nāma ucyate
hayamātaṅgasaṅgasaṃghaṭṭanam vinā kā senā
hayamātaṅgasaṅgasaṃghaṭṭanam vinā kā senā
95.
When there is a complete unity of consciousness (cit) and its vibration or movement (spanda), what, then, is truly designated as the mind (manas)? (It is like asking) what constitutes an army without the assembly and clash of horses and elephants?
तस्मान्नास्त्येव दुष्टात्म चित्तं राम जगत्त्रये ।
सैषा सम्यक्परिज्ञानाच्चेतसो जायते क्षतिः ॥ ९६ ॥
सैषा सम्यक्परिज्ञानाच्चेतसो जायते क्षतिः ॥ ९६ ॥
tasmānnāstyeva duṣṭātma cittaṃ rāma jagattraye ,
saiṣā samyakparijñānāccetaso jāyate kṣatiḥ 96
saiṣā samyakparijñānāccetaso jāyate kṣatiḥ 96
96.
tasmāt na asti eva duṣṭātma cittam rāma jagattraye
sā eṣā samyak parijñānāt cetasaḥ jāyate kṣatiḥ
sā eṣā samyak parijñānāt cetasaḥ jāyate kṣatiḥ
96.
tasmāt rāma jagattraye duṣṭātma cittam na asti
eva sā eṣā cetasaḥ kṣatiḥ samyak parijñānāt jāyate
eva sā eṣā cetasaḥ kṣatiḥ samyak parijñānāt jāyate
96.
Therefore, O Rama, there is absolutely no mind (citta) in the three worlds, O delusive entity! This very cessation of the mind (cetas) arises from perfect understanding.
मुधा मैवमनर्थाय मनः संकल्पयानघ ।
मनो मिथ्यासमुदितं नास्त्यत्र परमार्थतः ॥ ९७ ॥
मनो मिथ्यासमुदितं नास्त्यत्र परमार्थतः ॥ ९७ ॥
mudhā maivamanarthāya manaḥ saṃkalpayānagha ,
mano mithyāsamuditaṃ nāstyatra paramārthataḥ 97
mano mithyāsamuditaṃ nāstyatra paramārthataḥ 97
97.
mudhā mā evam anarthāya manaḥ saṅkalpaya anagha
manaḥ mithyā samuditam na asti atra paramārthataḥ
manaḥ mithyā samuditam na asti atra paramārthataḥ
97.
anagha mudhā mā evam anarthāya manaḥ saṅkalpaya
manaḥ mithyā samuditam atra paramārthataḥ na asti
manaḥ mithyā samuditam atra paramārthataḥ na asti
97.
O sinless one (anagha), do not idly imagine the mind (manas) to be a source of futility. The mind, being merely a false construct, truly does not exist here in ultimate reality (paramārthataḥ).
मा त्वमन्तः क्वचित्किंचित्संकल्पय महामते ।
मनः संकल्पकं राम यस्मान्नास्तीह कुत्रचित् ॥ ९८ ॥
मनः संकल्पकं राम यस्मान्नास्तीह कुत्रचित् ॥ ९८ ॥
mā tvamantaḥ kvacitkiṃcitsaṃkalpaya mahāmate ,
manaḥ saṃkalpakaṃ rāma yasmānnāstīha kutracit 98
manaḥ saṃkalpakaṃ rāma yasmānnāstīha kutracit 98
98.
mā tvam antaḥ kvacit kiṃcit saṅkalpaya mahāmate
manaḥ saṅkalpakam rāma yasmāt na asti iha kutracit
manaḥ saṅkalpakam rāma yasmāt na asti iha kutracit
98.
mahāmate rāma tvam antaḥ kvacit kiṃcit mā saṅkalpaya
yasmāt saṅkalpakam manaḥ iha kutracit na asti
yasmāt saṅkalpakam manaḥ iha kutracit na asti
98.
O wise Rama, do not conceive of anything within yourself, anywhere. For the mind (manas), which is the conceiver, simply does not exist here anywhere.
असम्यग्ज्ञानसंभूता कल्पना मृगतृष्णिका ।
हृन्मरौ तव संशान्ता सम्यगालोकनान्मुने ॥ ९९ ॥
हृन्मरौ तव संशान्ता सम्यगालोकनान्मुने ॥ ९९ ॥
asamyagjñānasaṃbhūtā kalpanā mṛgatṛṣṇikā ,
hṛnmarau tava saṃśāntā samyagālokanānmune 99
hṛnmarau tava saṃśāntā samyagālokanānmune 99
99.
asamagyagjñānasaṃbhūtā kalpanā mṛgatṛṣṇikā
hṛtmarau tava saṃśāntā samyakālokanāt mune
hṛtmarau tava saṃśāntā samyakālokanāt mune
99.
mune asamagyagjñānasaṃbhūtā mṛgatṛṣṇikā
kalpanā tava hṛtmarau samyakālokanāt saṃśāntā
kalpanā tava hṛtmarau samyakālokanāt saṃśāntā
99.
O sage, the mirage-like imagination, born from incorrect understanding, has completely subsided in the desert of your heart through proper discernment.
जडत्वान्निःस्वरूपत्वात्सर्वदैव मृतं मनः ।
मृतेन मार्यते लोकश्चित्रेयं मौर्ख्यचक्रिका ॥ १०० ॥
मृतेन मार्यते लोकश्चित्रेयं मौर्ख्यचक्रिका ॥ १०० ॥
jaḍatvānniḥsvarūpatvātsarvadaiva mṛtaṃ manaḥ ,
mṛtena māryate lokaścitreyaṃ maurkhyacakrikā 100
mṛtena māryate lokaścitreyaṃ maurkhyacakrikā 100
100.
jaḍatvāt niḥsvarūpatvāt sarvadā eva mṛtam manaḥ
mṛtena māryate lokaḥ citrā iyam maurkhyacakrikā
mṛtena māryate lokaḥ citrā iyam maurkhyacakrikā
100.
manaḥ jaḍatvāt niḥsvarūpatvāt sarvadā eva mṛtam
lokaḥ mṛtena māryate iyam citrā maurkhyacakrikā
lokaḥ mṛtena māryate iyam citrā maurkhyacakrikā
100.
Due to its inertness and lack of inherent form, the mind is indeed always dead. Yet, the world is afflicted by this 'dead' mind - this is a strange cycle of foolishness.
यस्य नात्मा न देहोऽस्ति नाधारो नापि चाकृतिः ।
तेनेदं भक्ष्यते सर्वं चित्रेयं मौर्ख्यवागुरा ॥ १०१ ॥
तेनेदं भक्ष्यते सर्वं चित्रेयं मौर्ख्यवागुरा ॥ १०१ ॥
yasya nātmā na deho'sti nādhāro nāpi cākṛtiḥ ,
tenedaṃ bhakṣyate sarvaṃ citreyaṃ maurkhyavāgurā 101
tenedaṃ bhakṣyate sarvaṃ citreyaṃ maurkhyavāgurā 101
101.
yasya na ātman na dehaḥ asti na ādhāraḥ na api ca ākṛtiḥ
tena idam bhakṣyate sarvam citrā iyam maurkhyavāgurā
tena idam bhakṣyate sarvam citrā iyam maurkhyavāgurā
101.
yasya na ātman na dehaḥ na ādhāraḥ ca na api ākṛtiḥ asti
tena idam sarvam bhakṣyate iyam citrā maurkhyavāgurā
tena idam sarvam bhakṣyate iyam citrā maurkhyavāgurā
101.
That which possesses no self (ātman), no body, no support, and no form whatsoever - by this very entity, all this (world) is consumed. This is truly a strange snare of foolishness.
सर्वसामग्र्यहीनेन हन्यते मनसापि यः ।
नीलोत्पलदलाघातैर्मन्ये दलितमस्तकम् ॥ १०२ ॥
नीलोत्पलदलाघातैर्मन्ये दलितमस्तकम् ॥ १०२ ॥
sarvasāmagryahīnena hanyate manasāpi yaḥ ,
nīlotpaladalāghātairmanye dalitamastakam 102
nīlotpaladalāghātairmanye dalitamastakam 102
102.
sarvasāmagrīhīnena hanyate manasā api yaḥ
nīlotpaladalāghātaiḥ manye dalitamastakam
nīlotpaladalāghātaiḥ manye dalitamastakam
102.
yaḥ api sarvasāmagrīhīnena manasā hanyate manye
(tasya) nīlotpaladalāghātaiḥ dalitamastakam
(tasya) nīlotpaladalāghātaiḥ dalitamastakam
102.
Indeed, whoever is overcome even by the mind - which is devoid of all resources - I consider their head to be crushed by blows from blue lotus petals.
जडेन मूकेनान्धेन निहतो मनसापि यः ।
मन्ये स दह्यते मूढः पूर्णचन्द्रमरीचिभिः ॥ १०३ ॥
मन्ये स दह्यते मूढः पूर्णचन्द्रमरीचिभिः ॥ १०३ ॥
jaḍena mūkenāndhena nihato manasāpi yaḥ ,
manye sa dahyate mūḍhaḥ pūrṇacandramarīcibhiḥ 103
manye sa dahyate mūḍhaḥ pūrṇacandramarīcibhiḥ 103
103.
jaḍena mūkena andhena nihataḥ manasā api yaḥ
manye saḥ dahyate mūḍhaḥ pūrṇacandramarīcibhiḥ
manye saḥ dahyate mūḍhaḥ pūrṇacandramarīcibhiḥ
103.
yaḥ jaḍena mūkena andhena manasā api nihataḥ
saḥ mūḍhaḥ pūrṇacandramarīcibhiḥ dahyate manye
saḥ mūḍhaḥ pūrṇacandramarīcibhiḥ dahyate manye
103.
I believe that the deluded person (mūḍha) who is overcome even by one who is dull, mute, or blind, or even by their own mind, is burnt by the rays of the full moon.
विद्यमानोऽपि यः शूरो लोकस्तेनाभिभूयते ।
अविद्यमानमेवेदं हन्यते मुग्धतोदिता ॥ १०४ ॥
अविद्यमानमेवेदं हन्यते मुग्धतोदिता ॥ १०४ ॥
vidyamāno'pi yaḥ śūro lokastenābhibhūyate ,
avidyamānamevedaṃ hanyate mugdhatoditā 104
avidyamānamevedaṃ hanyate mugdhatoditā 104
104.
vidyamānaḥ api yaḥ śūraḥ lokaḥ tena abhibhūyate
avidyamānam eva idam hanyate mugdhatā uditā
avidyamānam eva idam hanyate mugdhatā uditā
104.
yaḥ śūraḥ vidyamānaḥ api lokaḥ tena abhibhūyate.
idam avidyamānam eva mugdhatā uditā hanyate
idam avidyamānam eva mugdhatā uditā hanyate
104.
Even a hero, though present, overpowers people. Yet, this very non-existent thing, 'arisen foolishness' (mugdhatā uditā), is itself destroyed.
मिथ्यासंकल्पकलितं मिथ्यावस्थितिमागतम् ।
अन्विष्टमपि नो दृष्टं का तस्य किल शक्तता ॥ १०५ ॥
अन्विष्टमपि नो दृष्टं का तस्य किल शक्तता ॥ १०५ ॥
mithyāsaṃkalpakalitaṃ mithyāvasthitimāgatam ,
anviṣṭamapi no dṛṣṭaṃ kā tasya kila śaktatā 105
anviṣṭamapi no dṛṣṭaṃ kā tasya kila śaktatā 105
105.
mithyāsaṅkalpakalitam mithyāvasthitim āgatam
anviṣṭam api na dṛṣṭam kā tasya kila śaktatā
anviṣṭam api na dṛṣṭam kā tasya kila śaktatā
105.
mithyāsaṅkalpakalitam mithyāvasthitim āgatam api anviṣṭam na dṛṣṭam,
tasya kila kā śaktatā
tasya kila kā śaktatā
105.
That which is formed by false resolve and has arrived at a false state of existence, even when sought, is not seen. What, then, indeed, is its power (śaktatā)?
अहो नु खलु चित्रेयं मायामयविधायिनी ।
चेतसाप्यतिलोलेन लोकोऽयमभिभूयते ॥ १०६ ॥
चेतसाप्यतिलोलेन लोकोऽयमभिभूयते ॥ १०६ ॥
aho nu khalu citreyaṃ māyāmayavidhāyinī ,
cetasāpyatilolena loko'yamabhibhūyate 106
cetasāpyatilolena loko'yamabhibhūyate 106
106.
aho nu khalu citrā iyam māyāmayavidhāyinī
chetasā api atilolena lokaḥ ayam abhibhūyate
chetasā api atilolena lokaḥ ayam abhibhūyate
106.
aho nu khalu,
iyam māyāmayavidhāyinī citrā.
ayam lokaḥ atilolena chetasā api abhibhūyate
iyam māyāmayavidhāyinī citrā.
ayam lokaḥ atilolena chetasā api abhibhūyate
106.
Oh, indeed, how wonderful and strange is this illusion-creating (māyā) power (śakti)! This very world (loka) is overpowered even by an excessively restless mind (cetas).
मौर्ख्यं यदापदान्विष्टः का हि नापदजानतः ।
पश्य मौर्ख्यादियं सृष्टिरज्ञानेनैव जन्यते ॥ १०७ ॥
पश्य मौर्ख्यादियं सृष्टिरज्ञानेनैव जन्यते ॥ १०७ ॥
maurkhyaṃ yadāpadānviṣṭaḥ kā hi nāpadajānataḥ ,
paśya maurkhyādiyaṃ sṛṣṭirajñānenaiva janyate 107
paśya maurkhyādiyaṃ sṛṣṭirajñānenaiva janyate 107
107.
maurkham yadā āpadā anviṣṭaḥ kā hi na āpadajānataḥ
paśya maurkkhyāt iyam sṛṣṭiḥ ajñānena eva janyate
paśya maurkkhyāt iyam sṛṣṭiḥ ajñānena eva janyate
107.
yadā āpadā anviṣṭaḥ (tat) maurkham (asti).
hi kā na āpadajānataḥ (bhavati)? paśya! iyam sṛṣṭiḥ maurkkhyāt ajñānena eva janyate.
hi kā na āpadajānataḥ (bhavati)? paśya! iyam sṛṣṭiḥ maurkkhyāt ajñānena eva janyate.
107.
When one is pursued by misfortune (āpad), it is folly (maurkham). For what indeed is not a consequence for one ignorant of misfortune? Behold, this creation (sṛṣṭi) is generated only by folly and ignorance.
हा कष्टमपि दुर्बुद्धेः सृष्टिर्मौर्ख्यवशं गता ।
असतैव यदेतेन जीवेनाप्युपपाद्यते ॥ १०८ ॥
असतैव यदेतेन जीवेनाप्युपपाद्यते ॥ १०८ ॥
hā kaṣṭamapi durbuddheḥ sṛṣṭirmaurkhyavaśaṃ gatā ,
asataiva yadetena jīvenāpyupapādyate 108
asataiva yadetena jīvenāpyupapādyate 108
108.
hā kaṣṭam api durbuddheḥ sṛṣṭiḥ maurkya-vaśam
gatā asatā eva yat etena jīvena api upapādyate
gatā asatā eva yat etena jīvena api upapādyate
108.
hā kaṣṭam api! durbuddheḥ sṛṣṭiḥ maurkya-vaśam gatā; yat etena asatā jīvena api eva upapādyate.
108.
Alas, how lamentable! Even for the dull-witted, creation (sṛṣṭi) has fallen under the sway of folly (maurkham), precisely because it is established even by this non-existent living being (jīva).
मन्ये मौर्ख्यमयी सृष्टिरियमत्यन्तपेलवा ।
वास्तरङ्गप्रवाहेण कणशः परिशीर्यते ॥ १०९ ॥
वास्तरङ्गप्रवाहेण कणशः परिशीर्यते ॥ १०९ ॥
manye maurkhyamayī sṛṣṭiriyamatyantapelavā ,
vāstaraṅgapravāheṇa kaṇaśaḥ pariśīryate 109
vāstaraṅgapravāheṇa kaṇaśaḥ pariśīryate 109
109.
manye maurkya-mayī sṛṣṭiḥ iyam atyanta-pelavā
vāḥ-taraṅga-pravāheṇa kaṇaśaḥ pariśīryate
vāḥ-taraṅga-pravāheṇa kaṇaśaḥ pariśīryate
109.
aham manye iyam maurkya-mayī atyanta-pelavā sṛṣṭiḥ vāḥ-taraṅga-pravāheṇa kaṇaśaḥ pariśīryate.
109.
I consider this creation (sṛṣṭi) to be inherently foolish (maurkham) and extremely fragile. It is shattered into fragments by the current of water waves.
नीलाञ्जनालवालेन यन्त्रेणैव विचूर्ण्यते ।
इन्दोराभोगपूर्णस्य करस्पर्शेन मुह्यति ॥ ११० ॥
इन्दोराभोगपूर्णस्य करस्पर्शेन मुह्यति ॥ ११० ॥
nīlāñjanālavālena yantreṇaiva vicūrṇyate ,
indorābhogapūrṇasya karasparśena muhyati 110
indorābhogapūrṇasya karasparśena muhyati 110
110.
nīlāñjana-alavālena yantreṇa eva vicūrṇyate
indoḥ ābhoga-pūrṇasya kara-sparśena muhyati
indoḥ ābhoga-pūrṇasya kara-sparśena muhyati
110.
iyam (sṛṣṭiḥ) nīlāñjana-alavālena yantreṇa eva vicūrṇyate.
ābhoga-pūrṇasya indoḥ kara-sparśena muhyati.
ābhoga-pūrṇasya indoḥ kara-sparśena muhyati.
110.
It (this creation) is pulverized only by a mortar of blue collyrium (nīlāñjana) and a machine (yantra). It becomes dim by the mere touch of the full-orbed moon's rays.
रिपुभिर्नयनोन्मुक्तैर्दृष्टः सूत्रैर्निबध्यते ।
संकल्पकृतया शूरसेनया परिभूयते ॥ १११ ॥
संकल्पकृतया शूरसेनया परिभूयते ॥ १११ ॥
ripubhirnayanonmuktairdṛṣṭaḥ sūtrairnibadhyate ,
saṃkalpakṛtayā śūrasenayā paribhūyate 111
saṃkalpakṛtayā śūrasenayā paribhūyate 111
111.
ripubhiḥ nayana-unmuktaiḥ dṛṣṭaḥ sūtraiḥ
nibadhyate saṅkalpa-kṛtayā śūrasenayā paribhūyate
nibadhyate saṅkalpa-kṛtayā śūrasenayā paribhūyate
111.
An enemy, though clearly seen by wide-open eyes, is bound by threads (easily subdued). However, one is overcome by the brave army created by (one's own) resolve (saṅkalpa).
तस्मात्किलेयं मनसा न स्थितेनैव कुत्रचित् ।
कल्पितेन मुधान्येन कृपणेन निहन्यते ॥ ११२ ॥
कल्पितेन मुधान्येन कृपणेन निहन्यते ॥ ११२ ॥
tasmātkileyaṃ manasā na sthitenaiva kutracit ,
kalpitena mudhānyena kṛpaṇena nihanyate 112
kalpitena mudhānyena kṛpaṇena nihanyate 112
112.
tasmāt kila iyam manasā na sthitena eva kutracit
kalpitena mudhā anyena kṛpaṇena nihanyate
kalpitena mudhā anyena kṛpaṇena nihanyate
112.
Therefore, indeed, this (self/world) is destroyed by the mind (manas), which is never steady, which is vainly imagined, which is alienated, and which is miserable.
मूर्खलोकमयी सृष्टिर्मन एवासदुत्थितम् ।
यः शक्तो न वशीकर्तुं नासौ रामोपदिश्यते ॥ ११३ ॥
यः शक्तो न वशीकर्तुं नासौ रामोपदिश्यते ॥ ११३ ॥
mūrkhalokamayī sṛṣṭirmana evāsadutthitam ,
yaḥ śakto na vaśīkartuṃ nāsau rāmopadiśyate 113
yaḥ śakto na vaśīkartuṃ nāsau rāmopadiśyate 113
113.
mūrkhlokamayī sṛṣṭiḥ manaḥ eva asat utthitam
yaḥ śaktaḥ na vaśīkartum na asau rāma upadiśyate
yaḥ śaktaḥ na vaśīkartum na asau rāma upadiśyate
113.
This creation (sṛṣṭi) is indeed filled with foolish people, and the mind (manas) itself is that which has arisen as unreal. He who is unable to control (his mind) is not taught by Rāma.
अभिजाताऽस्वरूपैषा प्रज्ञा क्षोदेषु न क्षमा ।
नोपदेशगिरां योग्या परिपूर्णेव संस्थिता ॥ ११४ ॥
नोपदेशगिरां योग्या परिपूर्णेव संस्थिता ॥ ११४ ॥
abhijātā'svarūpaiṣā prajñā kṣodeṣu na kṣamā ,
nopadeśagirāṃ yogyā paripūrṇeva saṃsthitā 114
nopadeśagirāṃ yogyā paripūrṇeva saṃsthitā 114
114.
abhijāta-svarūpā eṣā prajñā kṣodeṣu na kṣamā
na upadeśa-girām yogyā paripūrṇā iva saṃsthitā
na upadeśa-girām yogyā paripūrṇā iva saṃsthitā
114.
This intelligence (prajñā), with its innate (abhijāta) intrinsic nature (svarūpa), is not vulnerable to adversities. It remains as if completely perfect, not requiring words of instruction.
विभेत्येषापि वीणायास्तन्त्रीगुणतनुध्वनेः ।
बन्धोरपि सनिद्रस्य विभेति वदनद्युतेः ॥ ११५ ॥
बन्धोरपि सनिद्रस्य विभेति वदनद्युतेः ॥ ११५ ॥
vibhetyeṣāpi vīṇāyāstantrīguṇatanudhvaneḥ ,
bandhorapi sanidrasya vibheti vadanadyuteḥ 115
bandhorapi sanidrasya vibheti vadanadyuteḥ 115
115.
vibheti eṣā api vīṇāyāḥ tantrīguṇatanudhvaneḥ
bandhoḥ api sanidrasya vibheti vadanadyuteḥ
bandhoḥ api sanidrasya vibheti vadanadyuteḥ
115.
eṣā api vīṇāyāḥ tantrīguṇatanudhvaneḥ vibheti
saniśdrasya bandhoḥ api vadanadyuteḥ vibheti
saniśdrasya bandhoḥ api vadanadyuteḥ vibheti
115.
She is afraid even of the subtle sound from the strings of a lute. She is also afraid of the glow of her sleeping beloved's face.
असतोऽपि जनादुच्चैर्गीताद्भीता पलायते ।
स्वेनैव मनसाप्यज्ञा किलैषा विवशीकृता ॥ ११६ ॥
स्वेनैव मनसाप्यज्ञा किलैषा विवशीकृता ॥ ११६ ॥
asato'pi janāduccairgītādbhītā palāyate ,
svenaiva manasāpyajñā kilaiṣā vivaśīkṛtā 116
svenaiva manasāpyajñā kilaiṣā vivaśīkṛtā 116
116.
asataḥ api janāt uccaiḥ gītāt bhītā palāyate
svena eva manasā api ajñā kila eṣā vivaśīkṛtā
svena eva manasā api ajñā kila eṣā vivaśīkṛtā
116.
bhītā asataḥ api janāt uccaiḥ gītāt palāyate
kila eṣā ajñā svena eva manasā api vivaśīkṛtā
kila eṣā ajñā svena eva manasā api vivaśīkṛtā
116.
Frightened by the loud singing of even a wicked person, she flees. Indeed, this ignorant one is rendered helpless even by her own mind.
सुखलवविवशा द्विषेव तप्ता हृदयगतेन निजेन चेतसैव ।
विधुरितधिषणा न वेत्ति सत्यं तदपि कथं परिमोहितो मुधैव ॥ ११७ ॥
विधुरितधिषणा न वेत्ति सत्यं तदपि कथं परिमोहितो मुधैव ॥ ११७ ॥
sukhalavavivaśā dviṣeva taptā hṛdayagatena nijena cetasaiva ,
vidhuritadhiṣaṇā na vetti satyaṃ tadapi kathaṃ parimohito mudhaiva 117
vidhuritadhiṣaṇā na vetti satyaṃ tadapi kathaṃ parimohito mudhaiva 117
117.
sukhalavavivaśā dviṣā iva taptā
hṛdayagatena nijena cetasā eva
vidhuritadhiṣaṇā na vetti satyam tat
api katham parimohitaḥ mudhā eva
hṛdayagatena nijena cetasā eva
vidhuritadhiṣaṇā na vetti satyam tat
api katham parimohitaḥ mudhā eva
117.
sukhalavavivaśā dviṣā iva taptā
hṛdayagatena nijena cetasā eva
vidhuritadhiṣaṇā satyam na vetti tat
api katham mudhā eva parimohitaḥ
hṛdayagatena nijena cetasā eva
vidhuritadhiṣaṇā satyam na vetti tat
api katham mudhā eva parimohitaḥ
117.
Helpless due to even a trace of happiness, tormented as if by an enemy by her own mind residing in her heart, her intellect bewildered, she does not know the truth. Despite this, why is one (a person/an observer) so completely deluded in vain?
Links to all chapters:
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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