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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-18

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श्रीवसिष्ठ उवाच ।
युक्ताशयानां महतामहतानां कुदृष्टिभिः ।
स्वभावोऽयं महाबाहो लीलया चरतामिह ॥ १ ॥
śrīvasiṣṭha uvāca ,
yuktāśayānāṃ mahatāmahatānāṃ kudṛṣṭibhiḥ ,
svabhāvo'yaṃ mahābāho līlayā caratāmiha 1
1. śrī vasiṣṭhaḥ uvāca yukta-āśayānām mahatām ahatānām
kudṛṣṭibhiḥ svabhāvaḥ ayam mahābāho līlayā caratām iha
1. mahābāho śrī vasiṣṭhaḥ uvāca iha līlayā caratām
yukta-āśayānām mahatām kudṛṣṭibhiḥ ahatānām ayam svabhāvaḥ
1. Śrī Vasiṣṭha said: O mighty-armed (mahābāho) one, this is the very intrinsic nature (svabhāva) of great individuals whose intentions are properly directed, who remain untouched by erroneous views, and who engage in worldly activities with effortless ease.
विहरन्नपि संसारे जीवन्मुक्तमना मुनिः ।
आदिमध्यान्तविरसा विहसेज्जागतीर्गतीः ॥ २ ॥
viharannapi saṃsāre jīvanmuktamanā muniḥ ,
ādimadhyāntavirasā vihasejjāgatīrgatīḥ 2
2. viharan api saṃsāre jīvanmukta-manāḥ muniḥ
ādi-madhya-anta-virasāḥ vihaset jāgatīḥ gatīḥ
2. saṃsāre viharan api jīvanmukta-manāḥ muniḥ
ādi-madhya-anta-virasāḥ jāgatīḥ gatīḥ vihaset
2. Even while engaging in the cycle of existence (saṃsāra), the sage, whose mind is liberated while living (jīvanmukta), should deride all worldly courses of action which are devoid of essence or charm in their beginning, middle, and end.
सर्वप्रकृतकार्यस्थो मध्यस्थः सर्वदृष्टिषु ।
ध्येयं तं वासनात्यागमवलम्ब्य व्यवस्थितः ॥ ३ ॥
sarvaprakṛtakāryastho madhyasthaḥ sarvadṛṣṭiṣu ,
dhyeyaṃ taṃ vāsanātyāgamavalambya vyavasthitaḥ 3
3. sarva-prakṛta-kārya-sthaḥ madhyasthaḥ sarva-dṛṣṭiṣu
dhyeyam tam vāsanā-tyāgam avalambya vyavasthitaḥ
3. sarva-dṛṣṭiṣu madhyasthaḥ sarva-prakṛta-kārya-sthaḥ
tam vāsanā-tyāgam dhyeyam avalambya vyavasthitaḥ
3. Remaining established (vyavasthita) in all natural and spontaneous actions, impartial (madhyastha) towards all perspectives, he relies upon the relinquishment of latent tendencies (vāsanā) as his ultimate objective (dhyeya).
सर्वत्र विगतोद्वेगः सर्वार्थपरिपोषकः ।
विवेकोद्द्योतदृष्टात्मा प्रबोधोपवनस्थितिः ॥ ४ ॥
sarvatra vigatodvegaḥ sarvārthaparipoṣakaḥ ,
vivekoddyotadṛṣṭātmā prabodhopavanasthitiḥ 4
4. sarvatra vigata-udvegaḥ sarva-artha-paripoṣakaḥ
viveka-uddyota-dṛṣṭa-ātmā prabodha-upavana-sthitiḥ
4. sarvatra vigata-udvegaḥ sarva-artha-paripoṣakaḥ
viveka-uddyota-dṛṣṭa-ātmā prabodha-upavana-sthitiḥ
4. He is free from agitation everywhere, a nourisher of all beneficial objectives, one whose true self (ātman) is perceived through the illumination of discernment (viveka), and whose abode is the garden of enlightenment (prabodha).
सर्वातीतपदालम्बी पूर्णेन्दुशिशिराशयः ।
नोद्वेगी नच तुष्टात्मा संसारे नावसीदति ॥ ५ ॥
sarvātītapadālambī pūrṇenduśiśirāśayaḥ ,
nodvegī naca tuṣṭātmā saṃsāre nāvasīdati 5
5. sarvātītapadaālambī pūrṇenduśiśirāśayaḥ na
udvegī na ca tuṣṭātmā saṃsāre na avasīdati
5. sarvātītapadaālambī pūrṇenduśiśirāśayaḥ na
udvegī ca na tuṣṭātmā saṃsāre na avasīdati
5. One who relies on the state beyond all (phenomena), whose mind is serene like the full moon, is neither agitated nor excessively complacent; such a one does not despair in the cycle of transmigration (saṃsāra).
सर्वशत्रुषु मध्यस्थो दयादाक्षिण्यसंयुतः ।
प्राप्तकर्मकरोऽग्र्याणां संसारे नावसीदति ॥ ६ ॥
sarvaśatruṣu madhyastho dayādākṣiṇyasaṃyutaḥ ,
prāptakarmakaro'gryāṇāṃ saṃsāre nāvasīdati 6
6. sarvaśatruṣu madhyasthaḥ dayādākṣiṇyasaṃyutaḥ
prāptakarmakaraḥ agryāṇām saṃsāre na avasīdati
6. sarvaśatruṣu madhyasthaḥ dayādākṣiṇyasaṃyutaḥ
agryāṇām prāptakarmakaraḥ saṃsāre na avasīdati
6. Impartial towards all enemies, endowed with compassion and graciousness, and performing the actions (karma) that are naturally incumbent upon him, being one of the foremost (people) - such a one does not despair in the cycle of transmigration (saṃsāra).
नाभिनन्दति न द्वेष्टि न शोचति न काङ्क्षति ।
मौनस्थः प्रकृतारम्भी संसारे नावसीदति ॥ ७ ॥
nābhinandati na dveṣṭi na śocati na kāṅkṣati ,
maunasthaḥ prakṛtārambhī saṃsāre nāvasīdati 7
7. na abhinandati na dveṣṭi na śocati na kāṅkṣati
maunasthaḥ prakṛtārambhī saṃsāre na avasīdati
7. na abhinandati na dveṣṭi na śocati na kāṅkṣati
maunasthaḥ prakṛtārambhī saṃsāre na avasīdati
7. He does not rejoice, nor does he hate; he does not grieve, nor does he desire. Abiding in silence and undertaking only appropriate actions, such a one does not despair in the cycle of transmigration (saṃsāra).
पृष्टः सन्प्रकृतं वक्ति न पृष्टः स्थाणुवत्स्थितः ।
ईहितानीहितैर्मुक्तः संसारे नावसीदति ॥ ८ ॥
pṛṣṭaḥ sanprakṛtaṃ vakti na pṛṣṭaḥ sthāṇuvatsthitaḥ ,
īhitānīhitairmuktaḥ saṃsāre nāvasīdati 8
8. pṛṣṭaḥ san prakṛtam vakti na pṛṣṭaḥ sthāṇuvatsthitaḥ
īhitānīhitaiḥ muktaḥ saṃsāre na avasīdati
8. pṛṣṭaḥ san prakṛtam vakti na pṛṣṭaḥ sthāṇuvatsthitaḥ
īhitānīhitaiḥ muktaḥ saṃsāre na avasīdati
8. When asked, he speaks what is appropriate; when not asked, he remains still like a pillar. Freed from both desired and undesired things, such a one does not despair in the cycle of transmigration (saṃsāra).
सर्वस्याभिमतं वक्ता चोदितः पेशलोक्तिमान् ।
आशयज्ञश्च भूतानां संसारे नावसीदति ॥ ९ ॥
sarvasyābhimataṃ vaktā coditaḥ peśaloktimān ,
āśayajñaśca bhūtānāṃ saṃsāre nāvasīdati 9
9. sarvasya abhimatam vaktā coditaḥ peśaloktimān
āśayajñaḥ ca bhūtānām saṃsāre na avasīdati
9. coditaḥ sarvasya abhimatam peśaloktimān bhūtānām
āśayajñaḥ ca vaktā saṃsāre na avasīdati
9. One who, when prompted, speaks what is agreeable to all, possesses pleasing speech, and knows the intentions of beings, does not suffer in the cycle of rebirth (saṃsāra).
युक्तायुक्तदृशा ग्रस्तमाशोपहतचेष्टितम् ।
जानाति लोकदृष्टान्तं करकोटरबिल्ववत् ॥ १० ॥
yuktāyuktadṛśā grastamāśopahataceṣṭitam ,
jānāti lokadṛṣṭāntaṃ karakoṭarabilvavat 10
10. yuktāyuktradṛśā grastam āśopahataceṣṭitam
jānāti lokadṛṣṭāntam karakoṭarabilvavat
10. saḥ yuktāyuktadṛśā grastam āśopahataceṣṭitam
lokadṛṣṭāntam karakoṭarabilvavat jānāti
10. He knows the examples (or situations) of the world, which are afflicted by the discernment of right and wrong and whose endeavors are impaired by desire, as clearly as a bilva fruit in the palm of his hand.
परं पदमुपारूढो भङ्गुरां जागतीं स्थितिम् ।
अन्तःशीतलया बुद्ध्या हसन्निव निरीक्षते ॥ ११ ॥
paraṃ padamupārūḍho bhaṅgurāṃ jāgatīṃ sthitim ,
antaḥśītalayā buddhyā hasanniva nirīkṣate 11
11. param padam upārūḍhaḥ bhaṅgurām jāgatīm sthitim
antaḥ śītalayā buddhyā hasan iva nirīkṣate
11. param padam upārūḍhaḥ saḥ antaḥ śītalayā buddhyā
hasan iva bhaṅgurām jāgatīm sthitim nirīkṣate
11. One who has attained the supreme state looks upon the transient worldly condition as if laughing, with an inwardly calm intellect.
जितचित्ता महात्मानो ये हि दृष्टपरावराः ।
स्वभाव ईदृशस्तेषां कथितस्तव राघव ॥ १२ ॥
jitacittā mahātmāno ye hi dṛṣṭaparāvarāḥ ,
svabhāva īdṛśasteṣāṃ kathitastava rāghava 12
12. jitacittāḥ mahātmānaḥ ye hi dṛṣṭaparāvarāḥ
svabhāvaḥ īdṛśaḥ teṣām kathitaḥ tava rāghava
12. rāghava ye jitacittāḥ hi dṛṣṭaparāvarāḥ
mahātmānaḥ teṣām īdṛśaḥ svabhāvaḥ tava kathitaḥ
12. O Rāghava, such is the intrinsic nature (dharma) of those great souls (mahātman) who have conquered their minds and who have indeed discerned the higher and the lower (truths), as has been told to you.
वयं तु वक्तुं मूर्खाणामजितात्मीयचेतसाम् ।
भोगकर्दममग्नानां न विद्मोऽभिमतं मतम् ॥ १३ ॥
vayaṃ tu vaktuṃ mūrkhāṇāmajitātmīyacetasām ,
bhogakardamamagnānāṃ na vidmo'bhimataṃ matam 13
13. vayam tu vaktuṃ mūrkhāṇām ajitātmīyacetasām
bhogakardamamagnānām na vidmaḥ abhimataṃ matam
13. vayam tu ajitātmīyacetasām bhogakardamamagnānām
mūrkhāṇām abhimataṃ matam vaktuṃ na vidmaḥ
13. We are unable to articulate a suitable view for those fools whose minds are uncontrolled and who are immersed in the mire of worldly pleasures.
तेषामभिमता नार्यो भावाभावविभूषिताः ।
ज्वालानरकवह्नीनां यास्ताः कनकरोचिषः ॥ १४ ॥
teṣāmabhimatā nāryo bhāvābhāvavibhūṣitāḥ ,
jvālānarakavahnīnāṃ yāstāḥ kanakarociṣaḥ 14
14. teṣām abhimatāḥ nāryaḥ bhāvābhāvavibhūṣitāḥ
jvālānarakavahnīnām yāḥ tāḥ kanakarociṣaḥ
14. teṣām abhimatāḥ bhāvābhāvavibhūṣitāḥ nāryaḥ yāḥ tāḥ
kanakarociṣaḥ (santi) jvālānarakavahnīnām (santi)
14. Their desired women, adorned with changing moods and expressions (bhāvābhāva), those who shine like gold, are (in reality) the fires of hellish flames.
अनर्थगहनाश्चार्था व्यर्थानर्थकदर्थनाः ।
दिशन्तो दुःखसंरम्भमभितः प्रहितापदः ॥ १५ ॥
anarthagahanāścārthā vyarthānarthakadarthanāḥ ,
diśanto duḥkhasaṃrambhamabhitaḥ prahitāpadaḥ 15
15. anarthagahanāḥ ca arthāḥ vyarthānarthakadarthanāḥ
diśantaḥ duḥkhasaṃrambham abhitaḥ prahitāpadaḥ
15. arthāḥ ca anarthagahanāḥ vyarthānarthakadarthanāḥ
abhitaḥ duḥkhasaṃrambham diśantaḥ prahitāpadaḥ (santi)
15. And possessions (artha), fraught with deep dangers, cause futile harm and degradation, bestowing a surge of suffering and bringing forth calamities from all sides.
फलसंधीनि कर्माणि नानाचारमयानि च ।
सुखदुःखावपूर्णानि तानि वक्तुं न शक्नुमः ॥ १६ ॥
phalasaṃdhīni karmāṇi nānācāramayāni ca ,
sukhaduḥkhāvapūrṇāni tāni vaktuṃ na śaknumaḥ 16
16. phalasaṃdhīni karmāṇi nānācāramayāni ca
sukhaduḥkhāvapurṇāni tāni vaktuṃ na śaknumaḥ
16. phalasaṃdhīni nānācāramayāni ca sukhaduḥkhāvapurṇāni
tāni karmāṇi vaktuṃ na śaknumaḥ
16. Actions (karma) that are linked to results, comprising various behaviors, and filled with both joy and sorrow – such (actions) we are unable to describe.
पूर्णां दृष्टिमवष्टभ्य ध्येयत्यागविलासिनीम् ।
जीवन्मुक्ततया स्वस्थो लोके विहर राघव ॥ १७ ॥
pūrṇāṃ dṛṣṭimavaṣṭabhya dhyeyatyāgavilāsinīm ,
jīvanmuktatayā svastho loke vihara rāghava 17
17. pūrṇām dṛṣṭim avaṣṭabhya dhyeyatyāgavilāsinīm
jīvanmuktatayā svasthaḥ loke vihara rāghava
17. rāghava pūrṇām dṛṣṭim dhyeyatyāgavilāsinīm
avaṣṭabhya jīvanmuktatayā svasthaḥ loke vihara
17. O Rāghava, grasp the perfect vision, which shines through the abandonment of all objects of meditation. Live in the world, established in your true self (svastha), as one liberated while living (jīvanmukta).
अन्तः संत्यक्तसर्वाशो वीतरागो विवासनः ।
बहिः सर्वसमाचारो लोके विहर राघव ॥ १८ ॥
antaḥ saṃtyaktasarvāśo vītarāgo vivāsanaḥ ,
bahiḥ sarvasamācāro loke vihara rāghava 18
18. antaḥ saṃtyaktasarvāśaḥ vītarāgaḥ vivāsanaḥ
bahiḥ sarvasamācāraḥ loke vihara rāghava
18. rāghava antaḥ saṃtyaktasarvāśaḥ vītarāgaḥ vivāsanaḥ
(bhūtvā) bahiḥ sarvasamācāraḥ (san) loke vihara
18. O Rāghava, internally abandon all desires, become free from passion, and be without any latent impressions (vāsanā). Externally, however, maintain all social customs. Live in the world.
उदारः पेशलाचारः सर्वाचारानुवृत्तिमान् ।
अन्तः सर्वपरित्यागी लोके विहर राघव ॥ १९ ॥
udāraḥ peśalācāraḥ sarvācārānuvṛttimān ,
antaḥ sarvaparityāgī loke vihara rāghava 19
19. udāraḥ peśalācāraḥ sarvācārānuvṛttimān
antaḥ sarvaparityāgī loke vihara rāghava
19. rāghava udāraḥ peśalācāraḥ sarvācārānuvṛttimān
(san) antaḥ sarvaparityāgī (bhūtvā) loke vihara
19. O Rāghava, be noble-minded, of gentle conduct, and outwardly adhere to all social customs, yet internally be one who has completely renounced everything. Live in the world.
प्रविचार्य दशाः सर्वा यदतुच्छं परं पदम् ।
तदेव भावेनालम्ब्य लोके विहर राघव ॥ २० ॥
pravicārya daśāḥ sarvā yadatucchaṃ paraṃ padam ,
tadeva bhāvenālambya loke vihara rāghava 20
20. pravicārya daśāḥ sarvāḥ yat atuccham param padam
tat eva bhāvena ālambya loke vihara rāghava
20. rāghava sarvāḥ daśāḥ pravicārya yat atuccham param
padam (asti) tat eva bhāvena ālambya loke vihara
20. O Rāghava, having thoroughly considered all possible conditions, and having firmly grasped with inner conviction that supreme state (param padam) which is never insignificant, live in the world.
अन्तर्नैराश्यमादाय बहिराशोन्मुखेहितः ।
बहिस्तप्तोऽन्तराशीतो लोके विहर राघव ॥ २१ ॥
antarnairāśyamādāya bahirāśonmukhehitaḥ ,
bahistapto'ntarāśīto loke vihara rāghava 21
21. antar nairāśyam ādāya bahir āśonmukhehitaḥ
bahis taptaḥ antar śītaḥ loke vihara rāghava
21. rāghava,
antar nairāśyam ādāya,
bahir āśonmukhehitaḥ,
bahis taptaḥ,
antar śītaḥ,
loke vihara
21. O Rāghava, live in the world having inwardly embraced detachment, while outwardly engaging in hopeful endeavors; outwardly appearing troubled, but inwardly remaining serene.
बहिः कृत्रिमसंरम्भो हृदि संरम्भवर्जितः ।
कर्ता बहिरकर्तान्तर्लोके विहर राघव ॥ २२ ॥
bahiḥ kṛtrimasaṃrambho hṛdi saṃrambhavarjitaḥ ,
kartā bahirakartāntarloke vihara rāghava 22
22. bahis kṛtrimasaṃrambhaḥ hṛdi saṃrambhavarjitaḥ
kartā bahir akartā antar loke vihara rāghava
22. rāghava,
loke [tvam] bahis kṛtrimasaṃrambhaḥ,
hṛdi saṃrambhavarjitaḥ,
bahir kartā,
antar akartā [san] vihara
22. O Rāghava, live in the world with feigned activity externally, but devoid of agitation in the heart; outwardly appearing as a doer, but inwardly as a non-doer.
ज्ञातवानसि सर्वेषां भावानां सम्यगन्तरम् ।
यथेच्छसि तथा दृष्ट्या लोके विहर राघव ॥ २३ ॥
jñātavānasi sarveṣāṃ bhāvānāṃ samyagantaram ,
yathecchasi tathā dṛṣṭyā loke vihara rāghava 23
23. jñātavān asi sarveṣām bhāvānām samyak antaram
yathā icchasi tathā dṛṣṭyā loke vihara rāghava
23. rāghava,
[tvam] sarveṣām bhāvānām antaram samyak jñātavān asi; [ataḥ] yathā icchasi tathā dṛṣṭyā loke vihara
23. O Rāghava, you have thoroughly known the inner nature of all existences; therefore, live in the world according to your insight as you wish.
कृत्रिमोल्लासहर्षस्थः कृत्रिमोद्वेगगर्हणः ।
कृत्रिमारम्भसंरम्भो लोके विहर राघव ॥ २४ ॥
kṛtrimollāsaharṣasthaḥ kṛtrimodvegagarhaṇaḥ ,
kṛtrimārambhasaṃrambho loke vihara rāghava 24
24. kṛtrimollāsaharṣasthaḥ kṛtrimodvegagarhaṇaḥ
kṛtrimārambhasaṃrambhaḥ loke vihara rāghava
24. rāghava,
loke [tvam] kṛtrimollāsaharṣasthaḥ,
kṛtrimodvegagarhaṇaḥ,
kṛtrimārambhasaṃrambhaḥ [san] vihara
24. O Rāghava, live in the world feigning joy and delight, feigning agitation and blame, and feigning initiatives and excitement.
त्यक्ताहंकृतिराश्वस्तमतिराकाशशोभनः ।
अगृहीतकलङ्काङ्को लोके विहर राघव ॥ २५ ॥
tyaktāhaṃkṛtirāśvastamatirākāśaśobhanaḥ ,
agṛhītakalaṅkāṅko loke vihara rāghava 25
25. tyaktāhaṃkṛtiḥ āśvastamatiḥ ākāśaśobhanaḥ
agṛhītakalaṅkāṅkaḥ loke vihara rāghava
25. rāghava tyaktāhaṃkṛtiḥ āśvastamatiḥ
ākāśaśobhanaḥ agṛhītakalaṅkāṅkaḥ loke vihara
25. O Rāghava, with your ego (ahaṅkṛti) relinquished, your mind at peace, shining like the clear sky, and bearing no stain or blemish, move freely in the world.
आशापाशशतोन्मुक्तः समः सर्वासु वृत्तिषु ।
बहिः प्रकृतिकार्यस्थो लोके विहर राघव ॥ २६ ॥
āśāpāśaśatonmuktaḥ samaḥ sarvāsu vṛttiṣu ,
bahiḥ prakṛtikāryastho loke vihara rāghava 26
26. āśāpāśaśatonmuktaḥ samaḥ sarvāsu vṛttiṣu
bahiḥ prakṛtikāryasthaḥ loke vihara rāghava
26. rāghava āśāpāśaśatonmuktaḥ sarvāsu vṛttiṣu
samaḥ bahiḥ prakṛtikāryasthaḥ loke vihara
26. O Rāghava, released from hundreds of the bonds of desire, maintaining equanimity in all circumstances, and standing apart from the operations of nature (prakṛti), move freely in the world.
न बन्धोऽस्ति न मोक्षोऽस्ति देहिनः परमार्थतः ।
मिथ्येयमिन्द्रजालश्रीः संसारपरिवर्तिनी ॥ २७ ॥
na bandho'sti na mokṣo'sti dehinaḥ paramārthataḥ ,
mithyeyamindrajālaśrīḥ saṃsāraparivartinī 27
27. na bandhaḥ asti na mokṣaḥ asti dehinaḥ paramārthataḥ
mithyā iyam indrajālaśrīḥ saṃsāraparivartinī
27. paramārthataḥ dehinaḥ na bandhaḥ asti na mokṣaḥ asti.
iyam saṃsāraparivartinī indrajālaśrīḥ mithyā.
27. From the ultimate perspective (paramārtha), there is neither bondage (bandha) nor liberation (mokṣa) for the embodied being. This splendor of worldly existence (saṃsāra), ever-revolving, is merely a false magical illusion (indrajāla).
भ्रान्तिमात्रमिदं मोहाज्जगद्राघव दृश्यते ।
जनितप्रत्ययं स्फारं जलं तीव्रातपे यथा ॥ २८ ॥
bhrāntimātramidaṃ mohājjagadrāghava dṛśyate ,
janitapratyayaṃ sphāraṃ jalaṃ tīvrātape yathā 28
28. bhrāntimātram idam mohāt jagat rāghava dṛśyate
janitapratyayam sphāram jalam tīvrātape yathā
28. rāghava,
mohāt idam jagat bhrāntimātram dṛśyate,
yathā tīvrātape janitapratyayam sphāram jalam
28. O Rāghava, this world (jagat) is perceived as a mere illusion (bhrānti) arising from delusion (moha), just as a vast expanse of water (jala), born of a perceived image, appears in intense heat.
अबद्धस्यैकरूपस्य सर्वगस्यात्मनः कथम् ।
बन्धः स्यात्तदभावे तु मोक्षः कस्य विधीयते ॥ २९ ॥
abaddhasyaikarūpasya sarvagasyātmanaḥ katham ,
bandhaḥ syāttadabhāve tu mokṣaḥ kasya vidhīyate 29
29. abaddhasya ekarūpasya sarvagasya ātmanaḥ katham
bandhaḥ syāt tat abhāve tu mokṣaḥ kasya vidhīyate
29. abaddhasya ekarūpasya sarvagasya ātmanaḥ katham
bandhaḥ syāt tu tat abhāve kasya mokṣaḥ vidhīyate
29. How can there be bondage for the unconditioned, uniform, and all-pervading self (ātman)? And if there is no such bondage, then for whom is liberation (mokṣa) prescribed?
अतत्त्वज्ञानजातेयं संसारभ्रान्तिरातता ।
तत्त्वज्ञानात्क्षयं याति रज्ज्वामिव भुजङ्गधीः ॥ ३० ॥
atattvajñānajāteyaṃ saṃsārabhrāntirātatā ,
tattvajñānātkṣayaṃ yāti rajjvāmiva bhujaṅgadhīḥ 30
30. atattvajñānajātā iyam saṃsārabhrāntiḥ ātatā
tattvajñānāt kṣayam yāti rajjvām iva bhujaṅgadhīḥ
30. iyam atattvajñānajātā ātatā saṃsārabhrāntiḥ
tattvajñānāt kṣayam yāti rajjvām iva bhujaṅgadhīḥ
30. This pervasive delusion of transmigration (saṃsāra), which arises from the ignorance of the true nature (tattva), comes to an end through the knowledge of the true nature (tattva), just as the perception of a snake vanishes when the rope is recognized.
ज्ञातवानसि तत्त्वं स्वमेकया सूक्ष्मया धिया ।
जातोऽसि निरहंकारो व्योमवत्तिष्ठ निर्मलः ॥ ३१ ॥
jñātavānasi tattvaṃ svamekayā sūkṣmayā dhiyā ,
jāto'si nirahaṃkāro vyomavattiṣṭha nirmalaḥ 31
31. jñātavān asi tattvam svam ekayā sūkṣmayā dhiyā
jātaḥ asi nirahaṅkāraḥ vyomavat tiṣṭha nirmalaḥ
31. ekayā sūkṣmayā dhiyā svam tattvam jñātavān asi
nirahaṅkāraḥ jātaḥ asi vyomavat nirmalaḥ tiṣṭha
31. You have understood your own true nature (tattva) through a subtle intellect. You have become free from ego (ahaṅkāra); now, remain pure and unblemished like the sky.
ज्ञोऽसि त्वित्थं तदखिलाः सुहृद्बान्धववासनाः ।
संत्यजासत्स्वभावस्य का नाम किल भावना ॥ ३२ ॥
jño'si tvitthaṃ tadakhilāḥ suhṛdbāndhavavāsanāḥ ,
saṃtyajāsatsvabhāvasya kā nāma kila bhāvanā 32
32. jñaḥ asi tvam ittham tat akhilāḥ suhṛdbāndhavavāsanāḥ
santyaja asat-svabhāvasya kā nāma kila bhāvanā
32. tvam ittham jñaḥ asi tat akhilāḥ suhṛdbāndhavavāsanāḥ
santyaja asat-svabhāvasya kā nāma kila bhāvanā
32. Since you are thus the Knower (jña), therefore abandon all attachments (vāsanā) to friends and relatives. Indeed, what kind of conception (bhāvanā) can there be for that which is inherently unreal?
अपि चेत्थं तदन्यस्त्वं सत्त्ववाननुमीयसे ।
इदं प्रथमतः प्राप्तं परमादपि कारणात् ॥ ३३ ॥
api cetthaṃ tadanyastvaṃ sattvavānanumīyase ,
idaṃ prathamataḥ prāptaṃ paramādapi kāraṇāt 33
33. api ca itthaṃ tat anyaḥ tvaṃ sattvavān anumīyase
idam prathamataḥ prāptam paramāt api kāraṇāt
33. api ca tvaṃ tat anyaḥ itthaṃ sattvavān anumīyase
idam paramāt api kāraṇāt prathamataḥ prāptam
33. Moreover, you are thus inferred to be distinct from that (the material world), endowed with a pure nature (sattva). This understanding is primarily obtained, even from the supreme cause.
भोगबन्धुजगद्भावैः कर्मभिश्च शुभाशुभैः ।
आत्मनो नास्ति संबन्धः किमेताननुशोचसि ॥ ३४ ॥
bhogabandhujagadbhāvaiḥ karmabhiśca śubhāśubhaiḥ ,
ātmano nāsti saṃbandhaḥ kimetānanuśocasi 34
34. bhogabandhujagadbhāvaiḥ karmabhiḥ ca śubhāśubhaiḥ
ātmanaḥ na asti sambandhaḥ kim etān anuśocasi
34. ātmanaḥ bhogabandhujagadbhāvaiḥ ca śubhāśubhaiḥ
karmabhiḥ sambandhaḥ na asti kim etān anuśocasi
34. The self (ātman) has no connection with worldly experiences, relations, and the states of the world, nor with good and bad actions (karma). Why do you grieve for these?
आत्मतत्त्वेकसारोऽहमिति जातधियो भयैः ।
न ते रामास्ति संबन्धः किं बिभेषि जगद्भ्रमात् ॥ ३५ ॥
ātmatattvekasāro'hamiti jātadhiyo bhayaiḥ ,
na te rāmāsti saṃbandhaḥ kiṃ bibheṣi jagadbhramāt 35
35. ātmatattvekāsāraḥ aham iti jātadhiyaḥ bhayaiḥ na
te rāma asti sambandhaḥ kim bibheṣi jagatbhramāt
35. he rāma,
ātmatattvekāsāraḥ aham iti jātadhiyaḥ bhayaiḥ na sambandhaḥ asti,
te sambandhaḥ na asti,
kim jagatbhramāt bibheṣi
35. For those whose understanding has arisen, [realizing] 'I am essentially the reality of the self (ātman),' there is no connection with fears. O Rama, you have no such connection; why do you fear the delusion of the world?
अजातस्य सतो बन्धोर्बन्धुदुःखसुखभ्रमैः ।
कस्ते राघव संबन्धो यदेताननुशोचसि ॥ ३६ ॥
ajātasya sato bandhorbandhuduḥkhasukhabhramaiḥ ,
kaste rāghava saṃbandho yadetānanuśocasi 36
36. ajātasya sataḥ bandhoḥ bandhuduhkhasukhabhramaiḥ
kaḥ te rāghava sambandhaḥ yat etān anuśocasi
36. he rāghava,
ajātasya sataḥ te bandhoḥ (ca) bandhuduhkhasukhabhramaiḥ sambandhaḥ kaḥ asti yat etān anuśocasi
36. O Raghava, what connection do you, who are unborn and eternal, have with a kinsman's (concerns), or with the delusions of kinsmen's sorrow and joy, that you grieve for these?
त्वं चेद्बभूविथ पुरा तथेदानीं भविष्यसि ।
अद्य चेह स्थितोऽसीति ज्ञातवानसि निश्चयम् ॥ ३७ ॥
tvaṃ cedbabhūvitha purā tathedānīṃ bhaviṣyasi ,
adya ceha sthito'sīti jñātavānasi niścayam 37
37. tvam cet babhūvitha purā tathā idānīm bhaviṣyasi
adya ca iha sthitaḥ asi iti jñātavān asi niścayam
37. cet tvam purā babhūvitha tathā idānīm bhaviṣyasi
ca adya iha sthitaḥ asi iti niścayam jñātavān asi
37. If you existed in the past, and similarly you will exist in the future, and you are indeed present here today, then you have certainly understood this truth.
तदानन्तरगानन्यान्प्राणादीन्निकटस्थितान् ।
बन्धूनतीतान्सुबहून्कस्मात्त्वं नानुशोचसि ॥ ३८ ॥
tadānantaragānanyānprāṇādīnnikaṭasthitān ,
bandhūnatītānsubahūnkasmāttvaṃ nānuśocasi 38
38. tad-anantaragān anyān prāṇa-ādīn nikaṭasthitān
bandhūn atītān subahūn kasmāt tvam na anuśocasi
38. kasmāt tvam na anuśocasi tad-anantaragān anyān
prāṇādīn nikaṭasthitān atītān subahūn bandhūn
38. Why do you not lament for other beings who come after (in the cycle of existence), for the vital breaths (prāṇa) and other subtle elements, or for your many close relatives who have passed away?
पूर्वमन्यस्तथेदानीं बभूविथ भविष्यसि ।
यदि राम तथापि त्वं सद्रूपं किं विमुह्यसि ॥ ३९ ॥
pūrvamanyastathedānīṃ babhūvitha bhaviṣyasi ,
yadi rāma tathāpi tvaṃ sadrūpaṃ kiṃ vimuhyasi 39
39. pūrvam anyaḥ tathā idānīm babhūvitha bhaviṣyasi
yadi rāma tathā api tvam sat-rūpam kim vimuhyasi
39. rāma yadi tvam pūrvam anyaḥ babhūvitha tathā idānīm
bhaviṣyasi api tathāpi sat-rūpam tvam kim vimuhyasi
39. If, O Rama, you were different in the past, and similarly you will be different now (in the future), even so, why are you, whose essential nature (sat-rūpam) is existence, bewildered?
पुरा भूत्वाद्य भूत्वा च भूयश्चेन्न भविष्यसि ।
तथापि क्षीणसंसारः किमर्थमनुशोचसि ॥ ४० ॥
purā bhūtvādya bhūtvā ca bhūyaścenna bhaviṣyasi ,
tathāpi kṣīṇasaṃsāraḥ kimarthamanuśocasi 40
40. purā bhūtvā adya bhūtvā ca bhūyaḥ cet na bhaviṣyasi
tathā api kṣīṇa-saṃsāraḥ kim-artham anuśocasi
40. purā bhūtvā adya bhūtvā ca cet bhūyaḥ na bhaviṣyasi
tathā api kṣīṇa-saṃsāraḥ kim-artham anuśocasi
40. If, having existed in the past and existing now, you will not exist again in the future, then even so, why do you, whose cycle of existence (saṃsāra) has ended, lament?
तस्मान्न दुःखिता युक्ता प्राकृते जागते क्रमे ।
तथैव मुदिता युक्ता युक्तं कार्यानुवर्तनम् ॥ ४१ ॥
tasmānna duḥkhitā yuktā prākṛte jāgate krame ,
tathaiva muditā yuktā yuktaṃ kāryānuvartanam 41
41. tasmāt na duḥkhitā yuktā prākṛte jāgate krame
tathā eva muditā yuktā yuktam kāryānuvartanam
41. prākṛte jāgate krame duḥkhitā na yuktā tathā
eva muditā na yuktā kāryānuvartanam yuktam
41. Therefore, in the natural course of worldly events, it is not appropriate to be sorrowful. Similarly, it is not appropriate to be overly joyful; rather, following the proper course of action (karma) is fitting.
मा गच्छ दुःखितां राम सुखितामपि मा व्रज ।
समतामेहि सर्वत्र परमात्मा हि सर्वगः ॥ ४२ ॥
mā gaccha duḥkhitāṃ rāma sukhitāmapi mā vraja ,
samatāmehi sarvatra paramātmā hi sarvagaḥ 42
42. mā gaccha duḥkhitām rāma sukhitām api mā vraja
samatām ehi sarvatra paramātmā hi sarvagaḥ
42. rāma duḥkhitām mā gaccha api sukhitām mā vraja
sarvatra samatām ehi hi paramātmā sarvagaḥ
42. O Rama, do not succumb to sorrow, nor even to excessive joy. Attain equanimity everywhere, for the Supreme Self (ātman) is indeed all-pervading.
अनन्तः सत्स्वरूपस्त्वं खमिवातिततान्तरम् ।
प्रकाशो नित्यशुद्धस्त्वं ज्वालानामिव कोटरम् ॥ ४३ ॥
anantaḥ satsvarūpastvaṃ khamivātitatāntaram ,
prakāśo nityaśuddhastvaṃ jvālānāmiva koṭaram 43
43. anantaḥ satsvarūpaḥ tvam kham iva atitatāntaram
prakāśaḥ nityaśuddhaḥ tvam jvālānām iva koṭaram
43. tvam anantaḥ satsvarūpaḥ atitatāntaram kham iva
tvam nityaśuddhaḥ prakāśaḥ jvālānām koṭaram iva
43. You are infinite, whose very nature is pure existence. You are like space, with an immensely vast interior. You are eternally pure effulgence, like the core (or source) of flames.
जागतानां पदार्थानामदृष्टात्मतनुस्तनुः ।
हृत्स्थोऽसि हारमुक्तानामेकस्तन्तुरिवाततः ॥ ४४ ॥
jāgatānāṃ padārthānāmadṛṣṭātmatanustanuḥ ,
hṛtstho'si hāramuktānāmekastanturivātataḥ 44
44. jāgatānām padārthānām adṛṣṭātmatanuḥ tanuḥ
hṛtsthaḥ asi hāramuktānām ekaḥ tantuḥ iva ātataḥ
44. jāgatānām padārthānām adṛṣṭātmatanuḥ tanuḥ
hāramuktānām ekaḥ ātataḥ tantuḥ iva hṛtsthaḥ asi
44. You are the unseen, subtle form (ātman) among all manifest worldly objects. You reside within the heart, pervading like a single thread through the pearls of a necklace.
संसारस्थितिरेवेयं यद्भूत्वा भूयते पुनः ।
अज्ञेनैव न तज्ज्ञेन ज्ञोऽसि राम सुखी भव ॥ ४५ ॥
saṃsārasthitireveyaṃ yadbhūtvā bhūyate punaḥ ,
ajñenaiva na tajjñena jño'si rāma sukhī bhava 45
45. saṃsāra-sthitiḥ eva iyam yat bhūtvā bhūyate punaḥ
ajñena eva na tat jñena jñaḥ asi rāma sukhī bhava
45. rāma iyam saṃsāra-sthitiḥ eva yat bhūtvā punaḥ
bhūyate ajñena eva na tat jñena jñaḥ asi sukhī bhava
45. This very state of transmigration (saṃsāra) is one where, having existed, one comes into being again. This cycle is experienced only by the ignorant, not by the knowing one. O Rama, you are truly the knowing one; therefore, be happy.
स्वरूपमिदमस्यास्तु संसृतेः सतताधिमत् ।
अज्ञानात्स्फारतामेति ज्ञातवानसि सन्मते ॥ ४६ ॥
svarūpamidamasyāstu saṃsṛteḥ satatādhimat ,
ajñānātsphāratāmeti jñātavānasi sanmate 46
46. svarūpam idam asyāḥ astu saṃsṛteḥ satata-adhimat
ajñānāt sphāratām eti jñātavān asi san-mate
46. san-mate idam asyāḥ saṃsṛteḥ svarūpam astu
satata-adhimat ajñānāt sphāratām eti jñātavān asi
46. This indeed is the intrinsic nature (svarūpa) of this transmigration (saṃsāra): it is perpetually fraught with mental distress. It expands and intensifies due to ignorance (ajñāna). O wise-minded one, you have come to know this.
रूपं किमन्यद्भवतु भ्रममात्रादृते भ्रमे ।
स्वप्नमात्रादृते स्वप्ने भवत्यन्यो हि कः क्रमः ॥ ४७ ॥
rūpaṃ kimanyadbhavatu bhramamātrādṛte bhrame ,
svapnamātrādṛte svapne bhavatyanyo hi kaḥ kramaḥ 47
47. rūpam kim anyat bhavatu bhrama-mātrāt ṛte bhrame
svapna-mātrāt ṛte svapne bhavati anyaḥ hi kaḥ kramaḥ
47. bhrame bhrama-mātrāt ṛte anyat kim rūpam bhavatu
svapne svapna-mātrāt ṛte anyaḥ kaḥ kramaḥ hi bhavati
47. What other form (rūpa) could an illusion (bhrama) possibly take apart from being mere illusion itself? Indeed, what other sequence (krama) of events occurs in a dream apart from being a mere dream?
सर्वशक्तेरियं शक्तिर्भ्रममात्रमयं तथा ।
राम दृश्यत एवेदमाभानमतिभास्वरम् ॥ ४८ ॥
sarvaśakteriyaṃ śaktirbhramamātramayaṃ tathā ,
rāma dṛśyata evedamābhānamatibhāsvaram 48
48. sarva-śakteḥ iyam śaktiḥ bhrama-mātra-mayam
tathā rāma dṛśyate eva idam ābhānam ati-bhāsvaram
48. rāma iyam sarva-śakteḥ śaktiḥ bhrama-mātra-mayam [asti].
tathā,
idam ati-bhāsvaram ābhānam eva dṛśyate.
48. This power (śakti) of the All-Powerful is merely an illusory manifestation. Therefore, O Rama, this exceedingly brilliant appearance is indeed perceived.
सुबन्धुः कस्यचित्कः स्यादिह नो कश्चिदप्यरिः ।
सदा सर्वे च सर्वस्य सर्वं सर्वेश्वरेच्छया ॥ ४९ ॥
subandhuḥ kasyacitkaḥ syādiha no kaścidapyariḥ ,
sadā sarve ca sarvasya sarvaṃ sarveśvarecchayā 49
49. subandhuḥ kasyacit kaḥ syāt iha na kaścit api ariḥ
sadā sarve ca sarvasya sarvam sarveśvara-icchayā
49. iha kasyacit kaḥ subandhuḥ syāt? na kaścit api ariḥ (syāt).
ca sadā sarveśvara-icchayā sarvasya sarve sarvam (bhavanti).
49. In this world, who is truly a friend to anyone? And indeed, no one is truly an enemy. Rather, by the will of the Lord of all (sarveśvara), all beings and everything always belong to everyone.
आलूनशीर्णमखिलमिदमन्योन्यसंश्रितम् ।
अनारतं याति जगत्तरङ्गौघ इवाम्भसः ॥ ५० ॥
ālūnaśīrṇamakhilamidamanyonyasaṃśritam ,
anārataṃ yāti jagattaraṅgaugha ivāmbhasaḥ 50
50. ālūna-śīrṇam akhilam idam anyonyasaṃśritam
anāratam yāti jagat taraṅga-oghaḥ iva ambhasaḥ
50. idam akhilam ālūna-śīrṇam anyonyasaṃśritam jagat ambhasaḥ taraṅga-oghaḥ iva anāratam yāti.
50. This entire world (jagat), though constantly cut down and decaying, yet mutually dependent, moves on unceasingly, just like a multitude of waves of water.
अध ऊर्ध्वत्वमायाति यात्यूर्ध्वत्वमधस्तथा ।
संसारस्य चलस्यास्य चक्रनेमिरिवाभितः ॥ ५१ ॥
adha ūrdhvatvamāyāti yātyūrdhvatvamadhastathā ,
saṃsārasya calasyāsya cakranemirivābhitaḥ 51
51. adhaḥ ūrdhvatvam āyāti yāti ūrdhvatvam adhaḥ tathā
saṃsārasya calasya asya cakra-nemiḥ iva abhitaḥ
51. asya calasya saṃsārasya (madhye) abhitaḥ cakra-nemiḥ iva adhaḥ ūrdhvatvam āyāti tathā ūrdhvatvam adhaḥ yāti.
51. In this ever-changing cycle of transmigration (saṃsāra), what is low rises to a high position, and similarly, what is high descends to a low position, just like the rim of a wheel revolving all around.
स्वर्गस्था नरकं यान्ति नारकाश्च त्रिविष्टपम् ।
योनेर्योन्यन्तरं यान्ति द्वीपाद्द्वीपान्तरं जनाः ॥ ५२ ॥
svargasthā narakaṃ yānti nārakāśca triviṣṭapam ,
yoneryonyantaraṃ yānti dvīpāddvīpāntaraṃ janāḥ 52
52. svarga-sthāḥ narakam yānti nārakāḥ ca triviṣṭapam
yoneḥ yoni-antaram yānti dvīpāt dvīpa-antaram janāḥ
52. svarga-sthāḥ narakam yānti,
ca nārakāḥ triviṣṭapam (yānti).
janāḥ yoneḥ yoni-antaram,
dvīpāt dvīpa-antaram ca yānti.
52. Those dwelling in heaven go to hell, and those in hell go to heaven. Beings (janāḥ) pass from one birth (yoni) to another, and from one land to another.
धीराः कार्पण्यमायान्ति कृपणा यान्ति धीरताम् ।
परिस्फुरन्ति भूतानि पातोत्पातशतभ्रमैः ॥ ५३ ॥
dhīrāḥ kārpaṇyamāyānti kṛpaṇā yānti dhīratām ,
parisphuranti bhūtāni pātotpātaśatabhramaiḥ 53
53. The opulent are reduced to indigence, and the indigent are raised to affluence; and all beings are seen to be rising and falling in a hundred ways.
एकरूपस्थिरं चक्रं स्वच्छं संतापवर्जितम् ।
नेह संप्राप्यते किंचिदग्नौ हिमकणो यथा ॥ ५४ ॥
ekarūpasthiraṃ cakraṃ svacchaṃ saṃtāpavarjitam ,
neha saṃprāpyate kiṃcidagnau himakaṇo yathā 54
54. Who has seen the wheel of fortune, to move on slowly in one straight forward course for ever, and not tumbling in its ups and downs, nor turning to this side and that in its winding and uneven route. Fixedness of fortune is a fiction, as that of finding the frost in fire.
ये ये नाम महाभागा बहवो बान्धवास्तथा ।
विनष्टा एव दृश्यन्ते ते ते कतिपयैर्दिनैः ॥ ५५ ॥
ye ye nāma mahābhāgā bahavo bāndhavāstathā ,
vinaṣṭā eva dṛśyante te te katipayairdinaiḥ 55
55. Those that are called great fortunes, and their components and appendages as also many good friends and relations; are all seen to fly away in a few days of this transient life.
परतात्मीयतान्यत्वत्वत्वमत्त्वादिभावना ।
नेह सत्या महाबाहो द्विचन्द्रादिदृशो यथा ॥ ५६ ॥
paratātmīyatānyatvatvatvamattvādibhāvanā ,
neha satyā mahābāho dvicandrādidṛśo yathā 56
56. The thought of something as one's own and another's, and of this and that as mine, thine, his or others', are as false as the appearance of double suns and moons in the sky.
अयं बन्धुः परश्चायमयं चाहमयं भवान् ।
इति मिथ्यादृशो राम विगलन्तु तवाधुना ॥ ५७ ॥
ayaṃ bandhuḥ paraścāyamayaṃ cāhamayaṃ bhavān ,
iti mithyādṛśo rāma vigalantu tavādhunā 57
57. ayam bandhuḥ paraḥ ca ayam ayam ca aham ayam
bhavān iti mithyādṛśaḥ rāma vigalantu tava adhunā
57. rāma,
ayam bandhuḥ,
ayam paraḥ ca,
ayam aham ca,
ayam bhavān ca iti mithyādṛśaḥ adhuna tava vigalantu.
57. Rama, may such false perceptions (mithyādṛś) as "this is a relative, this one is a stranger, this is I, and this is you" now completely dissolve from you.
क्रीडार्थं व्यवहारस्थ एताभिर्हतदृष्टिभिः ।
आमूलमन्तश्छिन्नाभिर्बहिर्विहर हेलया ॥ ५८ ॥
krīḍārthaṃ vyavahārastha etābhirhatadṛṣṭibhiḥ ,
āmūlamantaśchinnābhirbahirvihara helayā 58
58. krīḍārtham vyavahārasthaḥ etābhiḥ hatadṛṣṭibhiḥ
āmulam antaḥ chinnābhiḥ bahiḥ vihara helayā
58. krīḍārtham vyavahārasthaḥ,
hatadṛṣṭibhiḥ āmulam antaḥ chinnābhiḥ etābhiḥ bahiḥ helayā vihara.
58. Engage in worldly activities merely for the sake of play (krīḍārtham). Go forth into the world (bahiḥ) with ease (helayā), having internally cut off these [delusions], whose binding power has been destroyed (hatadṛṣṭibhiḥ) and which have been severed at their very root (āmūlam antaśchinnābhiḥ).
संसारसरणावस्यां तथा विहर सुव्रत ।
न यथैव श्रमश्रान्तो वासनाभारवानिव ॥ ५९ ॥
saṃsārasaraṇāvasyāṃ tathā vihara suvrata ,
na yathaiva śramaśrānto vāsanābhāravāniva 59
59. saṃsārasaraṇau asyām tathā vihara suvrata na
yathā eva śramaśrāntaḥ vāsanābhāravān iva
59. suvrata,
asyām saṃsārasaraṇau tathā vihara yathā eva śramaśrāntaḥ vāsanābhāravān iva na.
59. O virtuous one (suvrata), move about in this path of transmigration (saṃsāra) in such a way that you are not like one exhausted by fatigue or burdened by the weight of desires (vāsanā).
यथा यथैषा कार्याणि वासनाक्षयकारिणी ।
विचारणा तवोदेति संशाम्यन्ति तथा तथा ॥ ६० ॥
yathā yathaiṣā kāryāṇi vāsanākṣayakāriṇī ,
vicāraṇā tavodeti saṃśāmyanti tathā tathā 60
60. yathā yathā eṣā kāryāṇi vāsanākṣayakāriṇī
vicāraṇā tava udeti saṃśāmyanti tathā tathā
60. yathā yathā eṣā vāsanākṣayakāriṇī tava vicāraṇā udeti,
tathā tathā kāryāṇi saṃśāmyanti.
60. As this discriminative inquiry (vicāraṇā) of yours, which brings about the destruction of desires (vāsanākṣayakāriṇī), increasingly arises, so too do [binding] actions (kāryāṇi) increasingly subside.
अयं बन्धुरयं नेति गणना लघुचेतसाम् ।
उदारचरितानां तु विगतावरणैव धीः ॥ ६१ ॥
ayaṃ bandhurayaṃ neti gaṇanā laghucetasām ,
udāracaritānāṃ tu vigatāvaraṇaiva dhīḥ 61
61. ayam bandhuḥ ayam na iti gaṇanā laghucetasām
udāracaritānām tu vigatāvaraṇā eva dhīḥ
61. laghucetasām ayam bandhuḥ ayam na iti gaṇanā
udāracaritānām tu dhīḥ eva vigatāvaraṇā
61. "This one is my relative, this one is not" – such is the thinking of small-minded individuals. But for those of generous character, their intellect (dhī) is truly unveiled.
नास्तमेति न चोदेति यश्चिदाकाशवन्महान् ।
सर्वं संपश्यति स्वस्थः स्वस्थो भूमितलं यथा ॥ ६३ ॥
nāstameti na codeti yaścidākāśavanmahān ,
sarvaṃ saṃpaśyati svasthaḥ svastho bhūmitalaṃ yathā 63
63. na astam eti na ca udeti yaḥ cit ākāśavat mahān
sarvam saṃpaśyati svasthaḥ svasthaḥ bhūmitalam yathā
63. yaḥ cit ākāśavat mahān na astam eti ca na udeti
svasthaḥ sarvam saṃpaśyati yathā svasthaḥ bhūmitalam
63. That great one, who neither sets nor rises, being like the space of consciousness (cit-ākāśa), perceives everything while abiding in their true self (svastha), just as one firmly established observes the surface of the earth.
सर्वा एव हि ते भूतजातयो राम बन्धवः ।
अत्यन्तासंयुता एतास्तव राम न काश्चन ॥ ६४ ॥
sarvā eva hi te bhūtajātayo rāma bandhavaḥ ,
atyantāsaṃyutā etāstava rāma na kāścana 64
64. sarvāḥ eva hi te bhūtajātayaḥ rāma bandhavaḥ
atyantāsaṃyutāḥ etāḥ tava rāma na kāścana
64. rāma hi te sarvāḥ eva bhūtajātayaḥ bandhavaḥ
rāma etāḥ na kāścana atyantāsaṃyutāḥ
64. Indeed, all categories of beings, O Rama, are your relatives. Truly, O Rama, none of these are entirely disconnected from you.
न तदस्ति न यत्राहं न तदस्ति न यन्मम ।
इति निर्णीय धीराणां विगतावरणैव धीः ॥ ६५ ॥
na tadasti na yatrāhaṃ na tadasti na yanmama ,
iti nirṇīya dhīrāṇāṃ vigatāvaraṇaiva dhīḥ 65
65. na tat asti na yatra aham na tat asti na yat
mama iti nirṇīya dhīrāṇām vigatāvaraṇā eva dhīḥ
65. dhīrāṇām dhīḥ eva vigatāvaraṇā na tat asti na
yatra aham na tat asti na yat mama iti nirṇīya
65. "There is nothing where I am not, nor is there anything that is not mine" – having thus determined, the understanding (dhī) of the wise is truly unveiled.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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 Chapter 15 Chapter 16 Chapter 17 Chapter 18 (current chapter) 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