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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-14

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श्रीवसिष्ठ उवाच ।
संसारसागरासारकल्लोलैरुह्यमानया ।
मतेर्मानद मूकत्वं यया जनतयार्जितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃsārasāgarāsārakallolairuhyamānayā ,
matermānada mūkatvaṃ yayā janatayārjitam 1
1. śrīvasiṣṭhaḥ uvāca saṃsārasāgara-asāra-kallolaiḥ
uhyamānayā mateḥ mānada mūkatvam yayā janatayā arjitam
1. śrīvasiṣṭhaḥ uvāca he mānada yayā saṃsārasāgara-asāra-kallolaiḥ
uhyamānayā janatayā mateḥ mūkatvam arjitam
1. Śrī Vasiṣṭha said: O giver of honor! Swept away by the essenceless waves of the ocean of transmigration (saṃsāra), the populace (janatā) has attained a state of intellectual dullness (mūkatva) in their understanding (mati).
आत्मलाभमयोदारकलाभिरिह सा मया ।
विचारोक्तिभिरेताभिः शास्त्रेऽस्मिन्नोपदिश्यते ॥ २ ॥
ātmalābhamayodārakalābhiriha sā mayā ,
vicāroktibhiretābhiḥ śāstre'sminnopadiśyate 2
2. ātmalābhamayodārakalābhiḥ iha sā mayā
vicāroktibhiḥ etābhiḥ śāstre asmin na upadiśyate
2. sā mayā iha asmin śāstre ātmalābhamayodārakalābhiḥ
etābhiḥ vicāroktibhiḥ na upadiśyate
2. That knowledge, which is characterized by noble methods for the attainment of the Self (ātman), is not taught by me here in this treatise through these analytical statements.
न पश्यत्येव योऽत्यर्थं तस्य कः खलु दुर्मतिः ।
विचित्रमञ्जरी चित्रं संदर्शयति काननम् ॥ ३ ॥
na paśyatyeva yo'tyarthaṃ tasya kaḥ khalu durmatiḥ ,
vicitramañjarī citraṃ saṃdarśayati kānanam 3
3. na paśyati eva yaḥ atyartham tasya kaḥ khalu
durmatiḥ vicitramaṅjarī citram saṃdarśayati kānanam
3. yaḥ atyartham na paśyati eva tasya kaḥ khalu
durmatiḥ vicitramaṅjarī citram kānanam saṃdarśayati
3. To one who does not perceive anything clearly, who, indeed, is so foolish [as to offer guidance]? (It is like expecting) a vibrant flower-cluster to beautifully reveal a forest.
कः कुष्ठघर्घरघ्राणं नानामोदविचारणे ।
मूर्खमात्मोपदेशेन प्रमाणीकुरुतेऽमतिः ॥ ४ ॥
kaḥ kuṣṭhaghargharaghrāṇaṃ nānāmodavicāraṇe ,
mūrkhamātmopadeśena pramāṇīkurute'matiḥ 4
4. kaḥ kuṣṭhaghargharaghrāṇam nānāmodavicāraṇe
mūrkham ātmopadeśena pramāṇīkurute amatiḥ
4. amatiḥ kaḥ nānāmodavicāraṇe kuṣṭhaghargharaghrāṇam
mūrkham ātmopadeśena pramāṇīkurute
4. Who, being devoid of intellect, would consider a fool - whose nose is rattling due to leprosy - authoritative through his own instruction regarding the discernment of various fragrances?
विपर्यस्तेन्द्रियं मत्तं मदिराघूर्णितेक्षणम् ।
धर्मनिर्णयसाक्षित्वे कः प्रमाणीकरोत्यधीः ॥ ५ ॥
viparyastendriyaṃ mattaṃ madirāghūrṇitekṣaṇam ,
dharmanirṇayasākṣitve kaḥ pramāṇīkarotyadhīḥ 5
5. viparyastendriyam mattam madirāghūrṇitekṣaṇam
dharmanirṇayasākṣitve kaḥ pramāṇīkaroti adhīḥ
5. adhīḥ kaḥ dharmanirṇayasākṣitve viparyastendriyam
mattam madirāghūrṇitekṣaṇam pramāṇīkaroti
5. Who, being devoid of wisdom, would consider an intoxicated person - whose senses are confused and whose eyes are rolling due to liquor - authoritative as a witness for the determination of natural law (dharma)?
कः शवं वा श्मशानस्थं समवायकथाशतम् ।
परिपृच्छति संदेहे कश्च मूर्खं प्रशास्ति च ॥ ६ ॥
kaḥ śavaṃ vā śmaśānasthaṃ samavāyakathāśatam ,
paripṛcchati saṃdehe kaśca mūrkhaṃ praśāsti ca 6
6. kaḥ śavam vā śmaśānastham samavāyakathāśatam
paripṛcchati saṃdehe kaḥ ca mūrkhaṃ praśāsti ca
6. kaḥ śavam vā śmaśānastham samavāyakathāśatam
saṃdehe paripṛcchati ca kaḥ mūrkhaṃ praśāsti ca
6. Who would question a corpse lying in a cremation ground about a hundred kinds of discussions, and who would instruct a fool?
येनाशयबिलस्थोऽपि मूकोन्धोऽपि न निर्जितः ।
मनोव्यालः सदुर्बुद्धिः कथं नामोपदिश्यते ॥ ७ ॥
yenāśayabilastho'pi mūkondho'pi na nirjitaḥ ,
manovyālaḥ sadurbuddhiḥ kathaṃ nāmopadiśyate 7
7. yena āśayabilasthaḥ api mūkaḥ andhaḥ api na nirjitaḥ
manovyālaḥ sadurbuddhiḥ katham nāma upadiśyate
7. yena āśayabilasthaḥ api mūkaḥ andhaḥ api sadurbuddhiḥ
manovyālaḥ na nirjitaḥ katham nāma upadiśyate
7. How can instruction be given to someone by whom the serpent of the mind (manas) - which dwells in the cave of the heart, and though seemingly mute and blind, is accompanied by evil intent - has not been conquered?
जितमेव मनो विद्धि वस्तुतो यन्न विद्यते ।
निकटात्सा चिरास्तैव या शिला नैव विद्यते ॥ ८ ॥
jitameva mano viddhi vastuto yanna vidyate ,
nikaṭātsā cirāstaiva yā śilā naiva vidyate 8
8. jitam eva manaḥ viddhi vastutaḥ yat na vidyate
nikaṭāt sā cirāstā eva yā śilā na eva vidyate
8. manaḥ jitam eva viddhi vastutaḥ yat na vidyate
yā śilā na eva vidyate sā nikaṭāt cirāstā eva
8. Understand that the mind (manas) is truly conquered when it is realized that it does not, in reality, exist. A thing that does not truly exist is already long gone; it is like a stone that never was, not present even from close by.
मनो न विजितं राम येनासदपि दुर्धिया ।
तेनाग्रस्तविषेणैव म्रियते विषमूर्च्छया ॥ ९ ॥
mano na vijitaṃ rāma yenāsadapi durdhiyā ,
tenāgrastaviṣeṇaiva mriyate viṣamūrcchayā 9
9. manaḥ na vijitam rāma yena asat api durdhiyā
tena agrastaviṣeṇa eva mriyate viṣamūrcchayā
9. rāma yena durdhiyā asat api manaḥ na vijitam,
tena agrastaviṣeṇa eva viṣamūrcchayā mriyate
9. O Rama, if the mind (manas) - though unreal - is not conquered by a dull-witted person, then that person dies from the unconsciousness caused by poison, as if by a poison that was not actually ingested (but rather, is the very mind itself).
ज्ञः पश्यति सदैवात्मा स्पन्दने प्राणशक्तयः ।
इन्द्रियाणि स्वधर्मेषु मनो राम किमुच्यते ॥ १० ॥
jñaḥ paśyati sadaivātmā spandane prāṇaśaktayaḥ ,
indriyāṇi svadharmeṣu mano rāma kimucyate 10
10. jñaḥ paśyati sadā eva ātmā spandane prāṇaśaktayaḥ
indriyāṇi svadharmeṣu manaḥ rāma kim ucyate
10. rāma jñaḥ ātmā sadā eva prāṇaśaktayaḥ spandane
indriyāṇi svadharmeṣu manaḥ paśyati kim ucyate
10. O Rāma, the knower, the Self (ātman), constantly observes the vital energies (prāṇa śakti) in their pulsation, the senses functioning according to their intrinsic nature (dharma), and the mind. What more can be said about this?
प्राणानां स्पन्दनी शक्तिर्ज्ञानशक्तिः परात्मनः ।
इन्द्रियाणां निजा शक्तिरेकः कोऽत्र निबध्यते ॥ ११ ॥
prāṇānāṃ spandanī śaktirjñānaśaktiḥ parātmanaḥ ,
indriyāṇāṃ nijā śaktirekaḥ ko'tra nibadhyate 11
11. prāṇānām spandanī śaktiḥ jñānaśaktiḥ parātmanaḥ
indriyāṇām nijā śaktiḥ ekaḥ kaḥ atra nibadhyate
11. prāṇānām spandanī śaktiḥ parātmanaḥ jñānaśaktiḥ
indriyāṇām nijā śaktiḥ atra ekaḥ kaḥ nibadhyate
11. The power (śakti) that causes pulsation belongs to the vital energies (prāṇa), the power of knowledge (jñāna śakti) belongs to the Supreme Self (paramātman), and the senses possess their inherent power (śakti). Who, then, is bound here?
सर्वास्तदंशवस्तस्य सर्वशक्तेः किलात्मनः ।
पृथक्ता वाच्यता चेयं कुतो नाम तवोत्थिता ॥ १२ ॥
sarvāstadaṃśavastasya sarvaśakteḥ kilātmanaḥ ,
pṛthaktā vācyatā ceyaṃ kuto nāma tavotthitā 12
12. sarvāḥ tat aṃśavaḥ tasya sarvaśakteḥ kila ātmanaḥ
pṛthaktā vācyatā ca iyam kutaḥ nāma tava utthitā
12. kila sarvāḥ tat aṃśavaḥ tasya sarvaśakteḥ ātmanaḥ
iyam pṛthaktā ca vācyatā tava kutaḥ nāma utthitā
12. All these are indeed but portions (aṃśavaḥ) of that all-powerful (sarva śakti) Self (ātman). From where, then, did this notion of separateness (pṛthaktā) and its being expressed as such arise in you?
किं नाम जीव इत्युक्तं येनेहान्धीकृतं जगत् ।
चित्तं चैवासदेव त्वं विद्धि का तस्य शक्तता ॥ १३ ॥
kiṃ nāma jīva ityuktaṃ yenehāndhīkṛtaṃ jagat ,
cittaṃ caivāsadeva tvaṃ viddhi kā tasya śaktatā 13
13. kim nāma jīvaḥ iti uktam yena iha andhīkṛtam jagat
cittam ca eva asat eva tvam viddhi kā tasya śaktatā
13. yena iha jagat andhīkṛtam kim nāma jīvaḥ iti uktam
tvam cittam ca asat eva viddhi tasya kā śaktatā
13. What, indeed, is this "individual soul" (jīva) by which the world here has been obscured? Know that the mind (citta) is indeed non-existent (asat)! What power (śakti) could it possibly possess?
मनोनिर्दग्धदृष्टीनां दृष्ट्वा दुःखपरम्पराम् ।
मतिर्मे करुणाक्रान्ता राम मुग्धेव तप्यते ॥ १४ ॥
manonirdagdhadṛṣṭīnāṃ dṛṣṭvā duḥkhaparamparām ,
matirme karuṇākrāntā rāma mugdheva tapyate 14
14. manonirdagdhadṛṣṭīnām dṛṣṭvā duḥkhaparampārām
matiḥ me karuṇākrāntā rāma mugdhā iva tapyate
14. rāma manonirdagdhadṛṣṭīnām duḥkhaparampārām
dṛṣṭvā me matiḥ karuṇākrāntā mugdhā iva tapyate
14. O Rāma, upon seeing the unending suffering of those whose inner vision has been burnt by the mind, my intellect is overcome with compassion and grieves as if bewildered.
कः किलात्र कुतः खेदो यन्मूर्खः परितप्यते ।
दुःखायैव हि जायन्ते करभाः प्राकृतास्तथा ॥ १५ ॥
kaḥ kilātra kutaḥ khedo yanmūrkhaḥ paritapyate ,
duḥkhāyaiva hi jāyante karabhāḥ prākṛtāstathā 15
15. kaḥ kila atra kutaḥ khedaḥ yat mūrkhaḥ paritapyate
duḥkhāya eva hi jāyante karabhāḥ prākṛtāḥ tathā
15. atra kaḥ kila kutaḥ khedaḥ yat mūrkhaḥ paritapyate
hi karabhāḥ prākṛtāḥ tathā duḥkhāya eva jāyante
15. What indeed is the point here? Why lament that a fool suffers? For ordinary, foolish people (karabha) are indeed born only for suffering.
विनाशायैव जायन्ते जडा देहेष्वबुद्धयः ।
अनारतोदयाः पापा बुद्बुदा जलधेरिव ॥ १६ ॥
vināśāyaiva jāyante jaḍā deheṣvabuddhayaḥ ,
anāratodayāḥ pāpā budbudā jaladheriva 16
16. vināśāya eva jāyante jaḍāḥ deheṣu abuddhayaḥ
anāratodayāḥ pāpāḥ budbudāḥ jaladheḥ iva
16. deheṣu jaḍāḥ abuddhayaḥ vināśāya eva jāyante
jaladheḥ anāratodayāḥ pāpāḥ budbudāḥ iva
16. Ignorant and witless beings are born in bodies only for destruction, like evil bubbles that constantly arise from the ocean.
कियन्तः पश्य पशवः प्रत्यहं प्रतिमण्डलम् ।
सूनावद्भिर्निहन्यन्ते कैवात्र परिदेवना ॥ १७ ॥
kiyantaḥ paśya paśavaḥ pratyahaṃ pratimaṇḍalam ,
sūnāvadbhirnihanyante kaivātra paridevanā 17
17. kiyantaḥ paśya paśavaḥ pratyaham pratimandalam
sūnāvadbhiḥ nihanyante kā eva atra paridevanā
17. paśya kiyantaḥ paśavaḥ pratyaham pratimandalam
sūnāvadbhiḥ nihanyante atra kā eva paridevanā
17. Just look, how many animals are slaughtered daily in every region by butchers! What cause for lamentation is there in this?
अर्बुदान्यनिलो हन्ति क्षमाजातेषु चान्वहम् ।
दंशानां मशकानां च कैवात्र परिदेवना ॥ १८ ॥
arbudānyanilo hanti kṣamājāteṣu cānvaham ,
daṃśānāṃ maśakānāṃ ca kaivātra paridevanā 18
18. arbūdāni anilaḥ hanti kṣamājāteṣu ca anvaham |
daṃśānām maśakānām ca kā eva atra paridevanā ||
18. anilaḥ anvaham arbūdāni kṣamājāteṣu hanti
daṃśānām maśakānām ca atra kā eva paridevanā
18. The wind kills billions of earth-born creatures every day. What lamentation (paridevanā) can there possibly be here for mere gnats and mosquitoes?
दिशं प्रति गिरीन्द्रेषु पुलिन्दाद्या वने वने ।
निघ्नन्ति मृगलक्षाणि कैवात्र परिदेवना ॥ १९ ॥
diśaṃ prati girīndreṣu pulindādyā vane vane ,
nighnanti mṛgalakṣāṇi kaivātra paridevanā 19
19. diśam prati girīndreṣu pulindādyāḥ vane vane |
nighnanti mṛgalakṣāṇi kā eva atra paridevanā ||
19. diśam prati girīndreṣu vane vane pulindādyāḥ
mṛgalakṣāṇi nighnanti atra kā eva paridevanā
19. In every direction, in the great mountain ranges and in every forest, tribes like the Pulindas slaughter hundreds of thousands of deer. What lamentation (paridevanā) can there possibly be here?
जले जलचरव्यूहान्सूक्ष्मान्स्थूलो निकृन्तति ।
ग्रासार्थं निर्दयो मत्स्यः कैवात्र परिदेवना ॥ २० ॥
jale jalacaravyūhānsūkṣmānsthūlo nikṛntati ,
grāsārthaṃ nirdayo matsyaḥ kaivātra paridevanā 20
20. jale jalacaravyūhān sūkṣmān sthūlaḥ nikṛntati |
grāsārtham nirdayaḥ matsyaḥ kā eva atra paridevanā ||
20. jale sthūlaḥ nirdayaḥ matsyaḥ grāsārtham sūkṣmān
jalacaravyūhān nikṛntati atra kā eva paridevanā
20. In the water, the large, merciless fish devours multitudes of smaller aquatic creatures for its sustenance. What lamentation (paridevanā) can there possibly be here?
लिक्षामणुकणक्षामां क्षुधा खादति मक्षिका ।
तां कोशकारः क्षुधितो दंशस्तमपि चञ्चलम् ॥ २१ ॥
likṣāmaṇukaṇakṣāmāṃ kṣudhā khādati makṣikā ,
tāṃ kośakāraḥ kṣudhito daṃśastamapi cañcalam 21
21. likṣām aṇukaṇakṣāmām kṣudhā khādati makṣikā | tām
kośakāraḥ kṣudhitaḥ daṃśaḥ tam api cañcalam ||
21. makṣikā kṣudhā aṇukaṇakṣāmām likṣām
khādati kṣudhitaḥ kośakāraḥ tām
(makṣikām) (khādati) daṃśaḥ api
cañcalam tam (kośakāram) (khādati)
21. A hungry fly eats a nit that is as tiny as a speck of grain. A hungry silkworm (kośakāra) then eats that restless fly. And even that (silkworm) is eaten by a gnat (daṃśa).
तं दंशं दर्दुरो भुङ्क्ते व्यालस्तमपि दर्दुरम् ।
सर्पमुग्रं खगो हन्ति बभ्रुश्चैनं निकृन्तति ॥ २२ ॥
taṃ daṃśaṃ darduro bhuṅkte vyālastamapi darduram ,
sarpamugraṃ khago hanti babhruścainaṃ nikṛntati 22
22. tam daṃśam darduraḥ bhuṅkte vyālaḥ tam api darduram
sarpam ugram khagaḥ hanti babhruḥ ca enam nikṛntati
22. darduraḥ tam daṃśam bhuṅkte vyālaḥ api tam darduram
(bhuṅkte) khagaḥ ugram sarpam hanti babhruḥ ca enam nikṛntati
22. A frog eats a fly. A snake, in turn, eats that frog. A bird kills the fierce snake, and a mongoose then tears apart that bird.
बभ्रुं हिनस्ति मार्जारो मार्जारं श्वा निकृन्तति ।
ऋक्षः कौलेयकं हन्ति ऋक्षं व्याघ्रो निकृन्तति ॥ २३ ॥
babhruṃ hinasti mārjāro mārjāraṃ śvā nikṛntati ,
ṛkṣaḥ kauleyakaṃ hanti ṛkṣaṃ vyāghro nikṛntati 23
23. babhruṃ hinasti mārjāraḥ mārjāram śvā nikṛntati
ṛkṣaḥ kauleyakam hanti ṛkṣam vyāghraḥ nikṛntati
23. mārjāraḥ babhruṃ hinasti śvā mārjāram nikṛntati
ṛkṣaḥ kauleyakam hanti vyāghraḥ ṛkṣam nikṛntati
23. A cat kills the mongoose. A dog then tears apart the cat. A bear kills that dog, and a tiger, in turn, tears apart the bear.
सिंहोऽभिभवति व्याघ्रं शरभः सिंहमत्ति च ।
शरभो नाशमायाति मत्तमेघविलङ्घने ॥ २४ ॥
siṃho'bhibhavati vyāghraṃ śarabhaḥ siṃhamatti ca ,
śarabho nāśamāyāti mattameghavilaṅghane 24
24. siṃhaḥ abhibhavati vyāghram śarabhaḥ siṃham atti
ca śarabhaḥ nāśam āyāti matta-megha-vilaṅghane
24. siṃhaḥ vyāghram abhibhavati ca śarabhaḥ siṃham
atti śarabhaḥ matta-megha-vilaṅghane nāśam āyāti
24. A lion overcomes the tiger. And the mythical śarabha beast eats the lion. The śarabha, however, meets its destruction when it attempts to leap over furious clouds (or cloud-like mountains).
मेघा वातैर्विधूयन्ते वायवो गिरिभिर्जिताः ।
गिरयो वज्रनिष्पिष्टाः शक्रस्य वशगः पविः ॥ २५ ॥
meghā vātairvidhūyante vāyavo giribhirjitāḥ ,
girayo vajraniṣpiṣṭāḥ śakrasya vaśagaḥ paviḥ 25
25. meghāḥ vātaiḥ vidhūyante vāyavaḥ giribhiḥ jitāḥ
girayaḥ vajra-niṣpiṣṭāḥ śakrasya vaśagaḥ paviḥ
25. meghāḥ vātaiḥ vidhūyante vāyavaḥ giribhiḥ jitāḥ
girayaḥ vajra-niṣpiṣṭāḥ paviḥ śakrasya vaśagaḥ (asti)
25. Clouds are scattered by the winds. The winds, however, are overcome by mountains. Mountains are crushed by the thunderbolt, and the thunderbolt is under the control of Indra (śakra).
विष्णुना क्रियते शक्रो विष्णुर्गच्छति जन्तुताम् ।
सुखदुःखदशामेतां जरामरणपालिताम् ॥ २६ ॥
viṣṇunā kriyate śakro viṣṇurgacchati jantutām ,
sukhaduḥkhadaśāmetāṃ jarāmaraṇapālitām 26
26. viṣṇunā kriyate śakraḥ viṣṇuḥ gacchati jantutām
sukhaduḥkhadaśām etām jarāmaraṇapālitām
26. viṣṇunā śakraḥ kriyate viṣṇuḥ etām sukhaduḥkhadaśām
jarāmaraṇapālitām jantutām gacchati
26. Indra is created by Viṣṇu (viṣṇu), and Viṣṇu (viṣṇu) himself enters into the state of being a creature, experiencing this condition of joy and sorrow, which is governed by old age and death.
जन्तवोऽपि महाकाया अपि विद्यायुधान्विताः ।
लिक्षाभिरङ्गलग्नाभिरुपजीव्यन्त एव हि ॥ २७ ॥
jantavo'pi mahākāyā api vidyāyudhānvitāḥ ,
likṣābhiraṅgalagnābhirupajīvyanta eva hi 27
27. jantavaḥ api mahākāyāḥ api vidyāyudhānvitāḥ
likṣābhiḥ aṅgalagnābhiḥ upajīvyante eva hi
27. hi jantavaḥ api mahākāyāḥ api vidyāyudhānvitāḥ
eva aṅgalagnābhiḥ likṣābhiḥ upajīvyante
27. Indeed, even creatures with colossal bodies, even those endowed with knowledge and weapons, are surely fed upon by lice clinging to their bodies.
अजस्रमेवमालूनविशीर्णं भूतजङ्गलम् ।
परस्परमलं मोहादद्यते रक्ष्यतेऽपि च ॥ २८ ॥
ajasramevamālūnaviśīrṇaṃ bhūtajaṅgalam ,
parasparamalaṃ mohādadyate rakṣyate'pi ca 28
28. ajasram evam ālūnaviśīrṇam bhūtajangalam
parasparam alam mohāt adyate rakṣyate api ca
28. evam ajasram ālūnaviśīrṇam bhūtajangalam
mohāt parasparam alam adyate ca api rakṣyate
28. Thus, this jungle of beings (bhūtajangala), constantly cut down and decayed, is certainly consumed and also protected by each other, all out of delusion (moha).
अनारतं विनश्यन्ति विविधा भूतजातयः ।
अनारतं च जायन्ते लिक्षायूकापिपीलिकाः ॥ २९ ॥
anārataṃ vinaśyanti vividhā bhūtajātayaḥ ,
anārataṃ ca jāyante likṣāyūkāpipīlikāḥ 29
29. anāratam vinaśyanti vividhāḥ bhūtajātayaḥ
anāratam ca jāyante likṣāyūkāpipīlikāḥ
29. anāratam vividhāḥ bhūtajātayaḥ vinaśyanti
ca anāratam likṣāyūkāpipīlikāḥ jāyante
29. Constantly, various species of beings perish. And constantly, lice, nits, and ants are born.
जलकोशेषु जायन्ते मत्स्येभमकरादयः ।
भूमावन्तः प्रजायन्ते कीटौघा वृश्चिकादयः ॥ ३० ॥
jalakośeṣu jāyante matsyebhamakarādayaḥ ,
bhūmāvantaḥ prajāyante kīṭaughā vṛścikādayaḥ 30
30. jalakoṣeṣu jāyante matsyebhamakarādayaḥ
bhūmau antaḥ prajāyante kīṭaughā vṛścikādayaḥ
30. jalakoṣeṣu matsyebhamakarādayaḥ jāyante
bhūmau antaḥ kīṭaughā vṛścikādayaḥ prajāyante
30. Fish, crocodiles, and other aquatic creatures are born in water reservoirs. Within the earth, masses of insects, scorpions, and similar beings come into existence.
अन्तरिक्षेऽपि जायन्ते आकाशविहगादयः ।
वनवीथिषु जायन्ते सिंहव्याघ्रमृगादयः ॥ ३१ ॥
antarikṣe'pi jāyante ākāśavihagādayaḥ ,
vanavīthiṣu jāyante siṃhavyāghramṛgādayaḥ 31
31. antarikṣe api jāyante ākāśavihagādayaḥ
vanavīthiṣu jāyante siṃhavyāghramṛgādayaḥ
31. antarikṣe api ākāśavihagādayaḥ jāyante
vanavīthiṣu siṃhavyāghramṛgādayaḥ jāyante
31. Birds and other creatures of the sky are born in the atmosphere. In forest regions, lions, tigers, deer, and other animals come into existence.
प्राण्यङ्गेष्वपि जायन्ते विचित्राः ककुभं प्रति ।
स्थावरेष्वपि जायन्ते घुणा जघनकादयः ॥ ३२ ॥
prāṇyaṅgeṣvapi jāyante vicitrāḥ kakubhaṃ prati ,
sthāvareṣvapi jāyante ghuṇā jaghanakādayaḥ 32
32. prāṇyaṅgeṣu api jāyante vicitrāḥ kakubhaṃ prati
sthāvareṣu api jāyante ghuṇāḥ jaghanakādayaḥ
32. prāṇyaṅgeṣu api kakubhaṃ prati vicitrāḥ jāyante
sthāvareṣu api ghuṇāḥ jaghanakādayaḥ jāyante
32. Various creatures are born in every direction, even within the bodies of living beings. Likewise, in immovable things (like plants and rocks), weevils, *jaghanaka* insects, and similar creatures come into existence.
शिलान्तरेषु जायन्ते कीटभेकघुणादयः ।
विष्ठायामपि जायन्ते नानाकीटगणास्तथा ॥ ३३ ॥
śilāntareṣu jāyante kīṭabhekaghuṇādayaḥ ,
viṣṭhāyāmapi jāyante nānākīṭagaṇāstathā 33
33. śilāntareṣu jāyante kīṭabhekaghuṇādayaḥ
viṣṭhāyām api jāyante nānākīṭagaṇāḥ tathā
33. śilāntareṣu kīṭabhekaghuṇādayaḥ jāyante
viṣṭhāyām api nānākīṭagaṇāḥ tathā jāyante
33. Insects, frogs, weevils, and other creatures are born within the hollows of rocks. Likewise, various groups of insects also come into existence in excrement.
एवमेतेष्वसंख्येषु जन्मस्वपचयेषु च ।
अजस्रं करुणावन्तो नन्दन्तु प्ररुदन्तु वा ॥ ३४ ॥
evameteṣvasaṃkhyeṣu janmasvapacayeṣu ca ,
ajasraṃ karuṇāvanto nandantu prarudantu vā 34
34. evam eteṣu asaṃkhyeṣu janmasu apacayeṣu ca
ajasram karuṇāvantaḥ nandantu prarudantu vā
34. evam eteṣu asaṃkhyeṣu janmasu ca apacayeṣu
karuṇāvantaḥ ajasram nandantu vā prarudantu
34. In this manner, amidst these countless births and demises, may the compassionate ones either constantly rejoice or profusely lament.
अनारतमृतावस्मिन्ननारतसमुद्भवे ।
संसारसंभ्रमे युक्ता न तुष्टिर्न च दुःखिता ॥ ३५ ॥
anāratamṛtāvasminnanāratasamudbhave ,
saṃsārasaṃbhrame yuktā na tuṣṭirna ca duḥkhitā 35
35. anāratamṛtau asmin anāratasamudbhave
saṃsārasaṃbhrame yuktāḥ na tuṣṭiḥ na ca duḥkhitā
35. asmin anāratamṛtau anāratasamudbhave
saṃsārasaṃbhrame yuktāḥ na tuṣṭiḥ na ca duḥkhitā
35. In this continuous confusion (saṃbhrama) of "saṃsāra" (the cycle of rebirth), marked by incessant death and incessant birth, those who are attuned (yuktāḥ) experience neither satisfaction nor distress.
पङ्क्तयस्त्वेवमेवेमा वृक्षपर्णगणैः समाः ।
उत्पत्योत्पत्य लीयन्ते भूतानां भूरिसंभवाः ॥ ३६ ॥
paṅktayastvevamevemā vṛkṣaparṇagaṇaiḥ samāḥ ,
utpatyotpatya līyante bhūtānāṃ bhūrisaṃbhavāḥ 36
36. paṅktayaḥ tu evam eva imāḥ vṛkṣaparṇagaṇaiḥ samāḥ
utpatya utpatya līyante bhūtānām bhūrisaṃbhavāḥ
36. imāḥ bhūrisaṃbhavāḥ paṅktayaḥ tu evam eva
vṛkṣaparṇagaṇaiḥ samāḥ bhūtānām utpatya utpatya līyante
36. Indeed, these series of beings, who have manifold origins, are just like masses of tree leaves; they repeatedly arise and then dissolve.
यः प्रवृत्तः कुबुद्धीनां दयावान्दुःखमार्जने ।
स्वगतच्छत्रनिर्मृष्टसूर्यांशु खिद्यते नभः ॥ ३७ ॥
yaḥ pravṛttaḥ kubuddhīnāṃ dayāvānduḥkhamārjane ,
svagatacchatranirmṛṣṭasūryāṃśu khidyate nabhaḥ 37
37. yaḥ pravṛttaḥ kubuddhīnām dayāvān duḥkhamārjane
svagatacchatranirmṛṣṭasūryāṃśu khidyate nabhaḥ
37. yaḥ dayāvān kubuddhīnām duḥkhamārjane pravṛttaḥ,
(saḥ) svagatacchatranirmṛṣṭasūryāṃśu nabhaḥ (iva) khidyate
37. That compassionate individual (dayāvān) who endeavors to alleviate the suffering of those with misguided intellect (kubuddhi) becomes weary (khidyate), much like the sky is perceived to be hindered when the sun's rays are obscured by one's own parasol.
न तिर्यक्समधर्माण उपदेश्या नरा भुवि ।
कथार्थकथनेनार्थः कः स्थाणुनिकटे वने ॥ ३८ ॥
na tiryaksamadharmāṇa upadeśyā narā bhuvi ,
kathārthakathanenārthaḥ kaḥ sthāṇunikaṭe vane 38
38. na tiryak-samadharmāṇaḥ upadeśyāḥ narāḥ bhuvi
kathā-artha-kathaneṇa arthaḥ kaḥ sthāṇu-nikaṭe vane
38. bhuvi tiryak-samadharmāṇaḥ narāḥ na upadeśyāḥ vane
sthāṇu-nikaṭe kathā-artha-kathaneṇa kaḥ arthaḥ
38. People on this earth whose intrinsic nature (dharma) is similar to that of animals should not be given instruction. What purpose is served by narrating a story near a tree stump in a forest?
किं किल स्फारमनसां पशूनां च विशेषणम् ।
कृष्यन्ते पशवो रज्ज्वा मनसा मूढचेतसः ॥ ३९ ॥
kiṃ kila sphāramanasāṃ paśūnāṃ ca viśeṣaṇam ,
kṛṣyante paśavo rajjvā manasā mūḍhacetasaḥ 39
39. kim kila sphāra-manasām paśūnām ca viśeṣaṇam
kṛṣyante paśavaḥ rajjvā manasā mūḍha-cetasaḥ
39. kila sphāra-manasaḥ ca paśūnām kim viśeṣaṇam
paśavaḥ rajjvā kṛṣyante mūḍha-cetasaḥ manasā
39. What indeed is the distinction between intelligent people (those with expanded minds) and animals? Animals are pulled by a rope, while those of deluded consciousness are pulled by their own minds.
स्वचित्तपङ्कमग्नानां स्वनाशारब्धकर्मणाम् ।
मूर्खाणामापदं दृष्ट्वा प्ररुदन्त्युपला अपि ॥ ४० ॥
svacittapaṅkamagnānāṃ svanāśārabdhakarmaṇām ,
mūrkhāṇāmāpadaṃ dṛṣṭvā prarudantyupalā api 40
40. sva-citta-paṅka-magnānām sva-nāśa-ārabdha-karmaṇām
mūrkāṇām āpadam dṛṣṭvā pra-rudanti upalāḥ api
40. sva-citta-paṅka-magnānām sva-nāśa-ārabdha-karmaṇām
mūrkāṇām āpadam dṛṣṭvā upalāḥ api pra-rudanti
40. Even stones weep upon witnessing the calamity of fools who are mired in the mud of their own minds and whose actions (karma) set in motion their own destruction.
अनिर्जितात्मचित्तानां समन्ताद्दुःखदा दशाः ।
तन्मार्जनं कृतप्रज्ञो नाऽतः संप्रतिपद्यते ॥ ४१ ॥
anirjitātmacittānāṃ samantādduḥkhadā daśāḥ ,
tanmārjanaṃ kṛtaprajño nā'taḥ saṃpratipadyate 41
41. a-nirjita-ātma-cittānām samantāt duḥkha-dāḥ daśāḥ
tat mārjanam kṛta-prajñaḥ na ataḥ sampratipadyate
41. a-nirjita-ātma-cittānām samantāt duḥkha-dāḥ daśāḥ
ataḥ kṛta-prajñaḥ tat mārjanam na sampratipadyate
41. For those whose self (ātman) and mind are unconquered, sorrow-giving conditions arise from all directions. Therefore, a person of accomplished wisdom does not attain purification by means of such (sorrowful states).
विनिर्जितात्मचित्तानां दुःखानि रघुनन्दन ।
सुविचार्याणि तेनात्र ज्ञातज्ञेयः प्रवर्तताम् ॥ ४२ ॥
vinirjitātmacittānāṃ duḥkhāni raghunandana ,
suvicāryāṇi tenātra jñātajñeyaḥ pravartatām 42
42. vinirjitātmacittānām duḥkhāni raghunandana
suvicāryāṇi tena atra jñātajñeyaḥ pravartatām
42. raghunandana vinirjitātmacittānām duḥkhāni
suvicāryāṇi atra tena jñātajñeyaḥ pravartatām
42. O descendant of Raghu (Rāma), for those whose minds (citta) and selves (ātman) are completely conquered, their sufferings should be thoroughly investigated. Therefore, let one who knows what is to be known act here.
मनो नास्ति महाबाहो मा मुधोप प्रकल्पय ।
अनेन कल्पितेन त्वं वेतालेनेव हन्यसे ॥ ४३ ॥
mano nāsti mahābāho mā mudhopa prakalpaya ,
anena kalpitena tvaṃ vetāleneva hanyase 43
43. manaḥ na asti mahābāho mā mudhā upa prakalpaya
anena kalpitena tvam vetālena iva hanyase
43. mahābāho manaḥ na asti mā mudhā upa prakalpaya
anena kalpitena tvam vetālena iva hanyase
43. O mighty-armed one, the mind does not truly exist; do not imagine it in vain. By this imagined [mind], you are being slain as if by a vetāla.
यावद्विस्मृतवानात्मतत्त्वं मूढो भवद्भवान् ।
तावत्तव मनोव्यालो बभूवाभ्युदितस्ततः ॥ ४४ ॥
yāvadvismṛtavānātmatattvaṃ mūḍho bhavadbhavān ,
tāvattava manovyālo babhūvābhyuditastataḥ 44
44. yāvat vismṛtavān ātmatattvam mūḍhaḥ bhavat bhavān
tāvat tava manovyālaḥ babhūva abhyuditaḥ tataḥ
44. yāvat mūḍhaḥ bhavat bhavān ātmatattvam vismṛtavān
tāvat tataḥ tava manovyālaḥ abhyuditaḥ babhūva
44. As long as you, deluded, had forgotten the reality of the self (ātman), so long your mind-serpent arose and became prominent from that [state].
इदानीं भवता ज्ञातं यथाभूतमरिंदम ।
संकल्पाद्वर्धते चित्तं तदेवाशु परित्यज ॥ ४५ ॥
idānīṃ bhavatā jñātaṃ yathābhūtamariṃdama ,
saṃkalpādvardhate cittaṃ tadevāśu parityaja 45
45. idānīm bhavatā jñātam yathābhūtam arindama
saṃkalpāt vardhate cittam tat eva āśu parityaja
45. arindama idānīm bhavatā yathābhūtam jñātam
cittam saṃkalpāt vardhate tat eva āśu parityaja
45. Now, O vanquisher of foes, you have understood the truth. The mind (citta) grows from desires (saṃkalpa); therefore, quickly abandon that [desire].
दृश्यमाश्रयसीदं चेत्तत्सचित्तोऽसि बान्धवान् ।
दृश्यं संत्यजसीदं चेत्तत्सचित्तोसि मोक्षवान् ॥ ४६ ॥
dṛśyamāśrayasīdaṃ cettatsacitto'si bāndhavān ,
dṛśyaṃ saṃtyajasīdaṃ cettatsacittosi mokṣavān 46
46. dṛśyam āśrayasi idam cet tat sa-cittaḥ asi bāndhavān
dṛśyam saṃtyajasi idam cet tat sa-cittaḥ asi mokṣavān
46. cet idam dṛśyam āśrayasi,
tat tvam sa-cittaḥ bāndhavān asi.
cet idam dṛśyam saṃtyajasi,
tat tvam sa-cittaḥ mokṣavān asi.
46. If you cling to this perceived world, then you are mindful and possess attachments. If you completely renounce this perceived world, then you are mindful and possess liberation (mokṣa).
अयं गुणसमाहारो बन्धायैव समाश्रितः ।
संत्यक्तो भव मोक्षाय यथेच्छसि तथा कुरु ॥ ४७ ॥
ayaṃ guṇasamāhāro bandhāyaiva samāśritaḥ ,
saṃtyakto bhava mokṣāya yathecchasi tathā kuru 47
47. ayam guṇa-samāhāraḥ bandhāya eva samāśritaḥ
saṃtyaktaḥ bhava mokṣāya yathā icchasi tathā kuru
47. ayam guṇa-samāhāraḥ bandhāya eva samāśritaḥ.
mokṣāya saṃtyaktaḥ bhava.
yathā icchasi tathā kuru.
47. This aggregation of qualities (guṇa) is embraced only for bondage. Therefore, become completely detached for liberation (mokṣa); do as you wish.
नाहं नेदमिति ध्यायंस्तिष्ठ त्वमचलाचलः ।
अनन्ताकाशसंकाशहृदयो हृदयेश्वरः ॥ ४८ ॥
nāhaṃ nedamiti dhyāyaṃstiṣṭha tvamacalācalaḥ ,
anantākāśasaṃkāśahṛdayo hṛdayeśvaraḥ 48
48. na aham na idam iti dhyāyan tiṣṭha tvam acala-acalaḥ
ananta-ākāśa-saṃkāśa-hṛdayaḥ hṛdaya-īśvaraḥ
48. iti na aham na idam dhyāyan,
tvam acala-acalaḥ tiṣṭha.
(tvam) ananta-ākāśa-saṃkāśa-hṛdayaḥ hṛdaya-īśvaraḥ (ca asi).
48. Meditating with the thought, 'I am not (this body), nor is this (world real)', remain utterly unwavering, with a heart (hṛdaya) resembling infinite space, the true master of your heart (hṛdaya).
आत्मनो जगतश्चास्य त्वमङ्ग कलनामलम् ।
राम द्वित्वमयीं त्यक्त्वाशेषस्थः सुस्थिरो भव ॥ ४९ ॥
ātmano jagataścāsya tvamaṅga kalanāmalam ,
rāma dvitvamayīṃ tyaktvāśeṣasthaḥ susthiro bhava 49
49. ātmanaḥ jagataḥ ca asya tvam aṅga kalanā-amalam rāma
dvitva-mayīm tyaktvā a-śeṣa-sthaḥ su-sthiraḥ bhava
49. aṅga,
tvam ātmanaḥ ca asya jagataḥ kalanā-amalam (asi).
rāma,
dvitva-mayīm tyaktvā,
a-śeṣa-sthaḥ (bhūtvā) su-sthiraḥ bhava.
49. O dear one, you are the untainted conceptualization (kalana) of both the Self (ātman) and this world. O Rama, abandoning this dualistic nature, abide in the non-dual entirety and become perfectly stable.
आत्मनो जगतश्चान्तर्द्रष्टृदृश्यदशान्तरे ।
दर्शनाख्ये स्वमात्मानं सर्वदा भावयन्भव ॥ ५० ॥
ātmano jagataścāntardraṣṭṛdṛśyadaśāntare ,
darśanākhye svamātmānaṃ sarvadā bhāvayanbhava 50
50. ātmanaḥ jagataḥ ca antaḥ draṣṭṛ-dṛśya-daśā-antare
darśana-ākhye svam ātmānam sarvadā bhāvayan bhava
50. ātmanaḥ jagataḥ ca antaḥ draṣṭṛ-dṛśya-daśā-antare
darśana-ākhye svam ātmānam sarvadā bhāvayan bhava
50. Between the state of the seer and the seen, both within oneself (ātman) and within the world, always realize your own self (ātman) as that which is called 'seeing' or 'perception.'
स्वाद्यस्वादकसंत्यक्तं स्वाद्यस्वादकमध्यगम् ।
स्वादनं केवलं ध्यायन्नित्यमात्ममयो भव ॥ ५१ ॥
svādyasvādakasaṃtyaktaṃ svādyasvādakamadhyagam ,
svādanaṃ kevalaṃ dhyāyannityamātmamayo bhava 51
51. svādya-svādaka-saṃtyaktam svādya-svādaka-madhya-gam
svādanam kevalam dhyāyan nityam ātma-mayaḥ bhava
51. svādanam kevalam dhyāyan svādya-svādaka-saṃtyaktam
svādya-svādaka-madhya-gam nityam ātma-mayaḥ bhava
51. Meditating solely on the act of tasting - which is free from both the tasted and the taster, and which lies precisely between the tasted and the taster - always become identical with the self (ātman).
रामानुभवनीयस्य तथानुभवितुः स्वयम् ।
अवलम्ब्य निरालम्बं मध्यं मध्ये स्थिरो भव ॥ ५२ ॥
rāmānubhavanīyasya tathānubhavituḥ svayam ,
avalambya nirālambaṃ madhyaṃ madhye sthiro bhava 52
52. rāma anubhavanīyasya tathā anubhavituḥ svayam
avalambya nirālambam madhyam madhye sthiraḥ bhava
52. rāma anubhavanīyasya tathā anubhavituḥ svayam
madhyam avalambya nirālambam madhye sthiraḥ bhava
52. O Rāma, holding on to the supportless middle point between that which is to be experienced and the experiencer himself, be steady in that middle (state).
भवभावनया हीनं भावाभावदशोज्झितम् ।
भावयन्नेवमात्मानमात्मसंस्थः स्वयं भव ॥ ५३ ॥
bhavabhāvanayā hīnaṃ bhāvābhāvadaśojjhitam ,
bhāvayannevamātmānamātmasaṃsthaḥ svayaṃ bhava 53
53. bhava-bhāvanayā hīnam bhāva-abhāva-daśā-ujjhitam
bhāvayan evam ātmānam ātma-saṃsthaḥ svayam bhava
53. evam ātmānam bhava-bhāvanayā hīnam bhāva-abhāva-daśā-ujjhitam
bhāvayan svayam ātma-saṃsthaḥ bhava
53. Realizing your self (ātman) in this manner - as devoid of the thought of (ordinary) existence (bhava) and free from the states of both existence and non-existence - become established in your self (ātman) yourself.
आत्मसत्तां त्यजन्नेतां चेत्यं भावयसि स्वयम् ।
यदा राम तदा यासि चित्ततामतिदुःखदाम् ॥ ५४ ॥
ātmasattāṃ tyajannetāṃ cetyaṃ bhāvayasi svayam ,
yadā rāma tadā yāsi cittatāmatiduḥkhadām 54
54. ātmasattām tyajan etām cetyam bhāvayasi svayam
yadā rāma tadā yāsi cittatām atiduḥkhadām
54. rāma yadā etām ātmasattām tyajan svayam cetyam
bhāvayasi tadā atiduḥkhadām cittatām yāsi
54. O Rama, when you abandon this intrinsic nature (ātman) of the Self and yourself imagine the external objects of perception, then you fall into the state of mind (citta) that causes extreme suffering.
चित्ततां शृङ्खलामेतां स्वरूपज्ञानयुक्तितः ।
बिलाच्चित्तान्महाबाहो स्वात्मसिंहं विमोचय ॥ ५५ ॥
cittatāṃ śṛṅkhalāmetāṃ svarūpajñānayuktitaḥ ,
bilāccittānmahābāho svātmasiṃhaṃ vimocaya 55
55. cittatām śṛṅkhalām etām svarūpajñānayuktitaḥ
bilāt cittāt mahābāho svātmasiṃham vimocaya
55. mahābāho svarūpajñānayuktitaḥ etām cittatām
śṛṅkhalām cittāt bilāt svātmasiṃham vimocaya
55. O mighty-armed one, by the method of knowledge of your true nature (svarūpa-jñāna), release the lion of your own Self (ātman) from the cave of the mind (citta), which is this very chain of mental activity (citta).
परमात्मदशां त्यक्त्वा चेत्यं परिपतन्नलम् ।
यदा गच्छसि संकल्पं चेत्यं संपश्यसे तदा ॥ ५६ ॥
paramātmadaśāṃ tyaktvā cetyaṃ paripatannalam ,
yadā gacchasi saṃkalpaṃ cetyaṃ saṃpaśyase tadā 56
56. paramātmadśām tyaktvā cetyam paripatan alam
yadā gacchasi saṅkalpam cetyam saṃpaśyase tadā
56. yadā paramātmadśām tyaktvā cetyam paripatan
alam saṅkalpam gacchasi tadā cetyam saṃpaśyase
56. When you abandon the state of the Supreme Self (paramātman) and completely engage with the external objects of perception (cetya), then, by cultivating mental intentions (saṅkalpa), you perceive those objects (cetya).
आत्मनो व्यतिरिक्तं सच्चित्तमित्यङ्ग संविदा ।
मनः संपद्यते दुःखि क्षीयते त्यक्तया तया ॥ ५७ ॥
ātmano vyatiriktaṃ saccittamityaṅga saṃvidā ,
manaḥ saṃpadyate duḥkhi kṣīyate tyaktayā tayā 57
57. ātmanaḥ vyatiriktam sat cittam iti aṅga saṃvidā
manaḥ saṃpadyate duḥkhi kṣīyate tyaktayā tayā
57. aṅga ātmanaḥ vyatiriktam sat cittam iti saṃvidā
manaḥ duḥkhi saṃpadyate tayā tyaktayā (manaḥ) kṣīyate
57. O dear one, by the awareness (saṃvid) that the mind (citta) is a separate, existent entity from the Self (ātman), the mind (manaḥ) becomes sorrowful. But when that awareness is abandoned, the mind (citta) perishes.
आत्मैवेदं जगत्सर्वमित्यन्तः संविदोदये ।
क्व चेता क्वच वा चित्तं किं चेत्यं चेतनं च किम् ॥ ५८ ॥
ātmaivedaṃ jagatsarvamityantaḥ saṃvidodaye ,
kva cetā kvaca vā cittaṃ kiṃ cetyaṃ cetanaṃ ca kim 58
58. ātman eva idam jagat sarvam iti antaḥ saṃvidaḥ udaye
kva cetā kva ca vā cittam kim cetyam cetanam ca kim
58. iti antaḥ saṃvidaḥ udaye idam sarvam jagat ātman eva
kva cetā kva ca vā cittam kim cetyam ca kim cetanam
58. When, within oneself, the realization (saṃvid) arises that "this entire universe is indeed the Self (ātman)," then where is the experiencer? And where is the mind? What is there to be experienced, and what is the consciousness itself (as a distinct entity)?
अहमात्मेति जीवोऽस्मीत्येतावच्चित्तकं विदुः ।
अनेनेत्थमनाद्यन्तं दुःखं राघव तन्यते ॥ ५९ ॥
ahamātmeti jīvo'smītyetāvaccittakaṃ viduḥ ,
anenetthamanādyantaṃ duḥkhaṃ rāghava tanyate 59
59. aham ātman iti jīvaḥ asmi iti etāvat cittakam viduḥ
anena ittham anādyantam duḥkham rāghava tanyate
59. aham ātman iti jīvaḥ asmi iti etāvat cittakam viduḥ
rāghava anena ittham anādyantam duḥkham tanyate
59. "I am the Self (ātman)," or "I am an individual soul (jīva)" – such is the extent of what is known as the mind (cittaka). O Rāghava, by this (mind), sorrow (duḥkha) that is without beginning or end is thus extended.
अहमात्मा न जीवाख्याः सत्ताः सन्तीतराः क्वचित् ।
इत्येव चित्तोपशमः परमं सुखमुच्यते ॥ ६० ॥
ahamātmā na jīvākhyāḥ sattāḥ santītarāḥ kvacit ,
ityeva cittopaśamaḥ paramaṃ sukhamucyate 60
60. aham ātmā na jīvākhyāḥ sattāḥ santi itarāḥ kvacit
iti eva cittopaśamaḥ paramam sukham ucyate
60. aham ātmā na kvacit itarāḥ jīvākhyāḥ sattāḥ
santi iti eva cittopaśamaḥ paramam sukham ucyate
60. "I am the Self (ātman); no other entities known as individual souls (jīva) exist anywhere." This very subsidence of the mind (citta) is declared to be the supreme happiness.
आत्मैवेदं जगदिति जाते राघव निश्चये ।
असत्ता चेतसो जाता भवत्येव न संशयः ॥ ६१ ॥
ātmaivedaṃ jagaditi jāte rāghava niścaye ,
asattā cetaso jātā bhavatyeva na saṃśayaḥ 61
61. ātman eva idam jagat iti jāte rāghava niścaye
asattā cetasaḥ jātā bhavati eva na saṃśayaḥ
61. rāghava idam jagat ātman eva iti niścaye jāte
cetasaḥ asattā jātā eva bhavati na saṃśayaḥ
61. O Rāghava, when the firm conviction arises that "this entire universe is indeed the Self (ātman)," then the non-existence of the mind (cetas) certainly occurs; there is no doubt about it.
एवं सत्यावबोधेन स्वात्मैवेदमिति स्थितिः ।
मनः सुगलितं विद्धि सूर्यभासा तमो यथा ॥ ६२ ॥
evaṃ satyāvabodhena svātmaivedamiti sthitiḥ ,
manaḥ sugalitaṃ viddhi sūryabhāsā tamo yathā 62
62. evaṃ satyāvabodhena svātma eva idam iti sthitiḥ
manaḥ sugalitaṃ viddhi sūryabhāsā tamaḥ yathā
62. evaṃ satyāvabodhena svātma eva idam iti sthitiḥ (bhavati).
manaḥ sūryabhāsā tamaḥ yathā sugalitaṃ (bhavati iti) viddhi.
62. Thus, through the realization of truth, the firm conviction 'this [all] is indeed the Self (ātman)' is established. Know that the mind completely dissolves, just as darkness [is dispelled] by the light of the sun.
मनःसर्पः शरीरस्थो यावत्तावन्महद्भयम् ।
तस्मिन्नुत्सारिते योगाद्भयस्यावसरः कुतः ॥ ६३ ॥
manaḥsarpaḥ śarīrastho yāvattāvanmahadbhayam ,
tasminnutsārite yogādbhayasyāvasaraḥ kutaḥ 63
63. manaḥsarpaḥ śarīrasthaḥ yāvat tāvat mahat bhayam
tasmin utsārite yogāt bhayasya avasaraḥ kutaḥ
63. yāvat manaḥsarpaḥ śarīrasthaḥ (asti),
tāvat mahat bhayam (asti).
tasmin (manaḥsarpe) yogāt utsārite (sati),
bhayasya avasaraḥ kutaḥ (syāt)?
63. As long as the mind-serpent (manassarpa) resides within the body, so long there is great fear. When that [mind-serpent] is expelled through (spiritual practice) yoga, from where can there be an opportunity for fear?
भ्रान्तिमात्रोत्थितश्चित्ते वेतालोऽतिबलोऽनघ ।
सम्यग्ज्ञानेन मन्त्रेण प्रसभं विनिपात्यताम् ॥ ६४ ॥
bhrāntimātrotthitaścitte vetālo'tibalo'nagha ,
samyagjñānena mantreṇa prasabhaṃ vinipātyatām 64
64. bhrāntimātrotthitaḥ citte vetālaḥ atibalaḥ anagha
samyagjñānena mantreṇa prasabhaṃ vinipātyatām
64. anagha,
citte bhrāntimātrotthitaḥ atibalaḥ vetālaḥ samyagjñānena mantreṇa prasabhaṃ vinipātyatām.
64. O sinless one, let that extremely powerful vetāla (ghost), which has arisen in the mind solely from illusion, be forcibly struck down by the mantra of right knowledge (jñāna).
देहगेहाद्गते चित्तयक्षे बलवतां वरे ।
निराधिर्विगतोद्वेगस्तिष्ठ नास्ति भयं तव ॥ ६५ ॥
dehagehādgate cittayakṣe balavatāṃ vare ,
nirādhirvigatodvegastiṣṭha nāsti bhayaṃ tava 65
65. deha-gehāt gate cittayakṣe balavatām vare
nirādhiḥ vigatodvegaḥ tiṣṭha na asti bhayaṃ tava
65. balavatām vare,
cittayakṣe deha-gehāt gate (sati),
nirādhiḥ vigatodvegaḥ (bhūtvā) tiṣṭha.
tava bhayaṃ na asti.
65. O best among the powerful ones, when the mind-yakṣa (cittayakṣa) has departed from the body-house, remain free from mental distress and agitation. There is no fear for you.
नीराग एव निरुपार्जन एव चास्मीत्येतावतैव गलिता तव चित्तसत्ता ।
निर्दुःखमुत्तमपदं परमं गतोऽसि तिष्ठोपशान्तपरमैषण एवमन्तः ॥ ६६ ॥
nīrāga eva nirupārjana eva cāsmītyetāvataiva galitā tava cittasattā ,
nirduḥkhamuttamapadaṃ paramaṃ gato'si tiṣṭhopaśāntaparamaiṣaṇa evamantaḥ 66
66. nīrāgaḥ eva nirupārjanaḥ eva ca asmi iti
etāvataḥ eva galitā tava cittasattā
nirduḥkham uttamapadam paramam gataḥ asi
tiṣṭha upaśāntaparamaiṣaṇaḥ evam antaḥ
66. tava cittasattā nīrāgaḥ eva nirupārjanaḥ
ca eva asmi iti etāvataḥ eva galitā
nirduḥkham uttamapadam paramam gataḥ asi
evam antaḥ upaśāntaparamaiṣaṇaḥ tiṣṭha
66. By merely realizing 'I am indeed free from passion (nīrāga) and free from possessions (nirupārjana),' your mind's activity (cittasattā) has vanished. You have attained the supreme, sorrow-free, highest state. Therefore, remain inwardly (antaḥ) thus, with all ultimate desires (eṣaṇā) completely calmed.

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

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

upaśama prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 (current chapter) Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216