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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-27

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श्रीवसिष्ठ उवाच ।
सुरासुरसभाज्येष्ठे तस्मिन्भृगुसुते गते ।
मनसा चिन्तयामास बलिर्बुद्धिमतां वरः ॥ १ ॥
śrīvasiṣṭha uvāca ,
surāsurasabhājyeṣṭhe tasminbhṛgusute gate ,
manasā cintayāmāsa balirbuddhimatāṃ varaḥ 1
1. śrīvasiṣṭhaḥ uvāca surāsurasabhājyeṣṭhe tasmin bhṛgusute
gate manasā cintayāmāsa baliḥ buddhimatām varaḥ
1. śrīvasiṣṭhaḥ uvāca.
surāsurasabhājyeṣṭhe tasmin bhṛgusute gate,
buddhimatām varaḥ baliḥ manasā cintayāmāsa.
1. Śrī Vasiṣṭha said: When that son of Bhrigu, who was most revered in the assembly of both gods and asuras, had departed, Bali, the foremost among the intelligent, reflected in his mind.
युक्तमुक्तं भगवता चिदेवेदं जगत्त्रयम् ।
चिदहं चिदिमे लोकाश्चिदाशाश्चिदियं क्रिया ॥ २ ॥
yuktamuktaṃ bhagavatā cidevedaṃ jagattrayam ,
cidahaṃ cidime lokāścidāśāścidiyaṃ kriyā 2
2. yuktam uktam bhagavatā cit eva idam jagat trayam
cit aham cit ime lokāḥ cit āśāḥ cit iyam kriyā
2. bhagavatā yuktam uktam: idam jagat trayam cit eva.
aham cit.
ime lokāḥ cit.
āśāḥ cit.
iyam kriyā cit.
2. What the revered one said is correct: this threefold universe is indeed nothing but consciousness. I am consciousness, these worlds are consciousness, the directions are consciousness, and this action is consciousness.
सबाह्याभ्यन्तरं सर्वं चिदेव परमार्थतः ।
अस्ति चिद्व्यतिरेकेण नेह किंचन कुत्रचित् ॥ ३ ॥
sabāhyābhyantaraṃ sarvaṃ cideva paramārthataḥ ,
asti cidvyatirekeṇa neha kiṃcana kutracit 3
3. sabāhyābhyantaram sarvam cit eva paramārthataḥ
asti cit vyatirekeṇa na iha kiṃcana kutracit
3. paramārthataḥ sabāhyābhyantaram sarvam cit eva.
iha kutracit cit vyatirekeṇa kiṃcana na asti.
3. Everything, external and internal, is truly nothing but consciousness. Nothing whatsoever exists anywhere here apart from consciousness.
अयमादित्य इत्यर्को न चिता यदि चेत्यते ।
तदर्कतमसोर्भेदः क इहेवोपलभ्यते ॥ ४ ॥
ayamāditya ityarko na citā yadi cetyate ,
tadarkatamasorbhedaḥ ka ihevopalabhyate 4
4. ayam ādityaḥ iti arkaḥ na citā yadi cetyate
tat arka tamasoḥ bhedaḥ kaḥ iha eva upalabhyate
4. yadi ayam ādityaḥ iti arkaḥ citā na cetyate,
tat iha arka tamasoḥ kaḥ bhedaḥ eva upalabhyate?
4. If this sun is not recognized as 'the sun' by consciousness (citā), then what distinction can be perceived here between the sun and darkness?
इयं भूरिति भूरेषा चिता यदि न चेत्यते ।
भूमेः किं नाम भूमित्वं तद्भव्ये भव्यतां गतम् ॥ ५ ॥
iyaṃ bhūriti bhūreṣā citā yadi na cetyate ,
bhūmeḥ kiṃ nāma bhūmitvaṃ tadbhavye bhavyatāṃ gatam 5
5. iyam bhūḥ iti bhūḥ eṣā citā yadi na cetyate bhūmeḥ
kim nāma bhūmitvam tat bhavye bhavyatām gatam
5. yadi iyam bhūḥ iti eṣā bhūḥ citā na cetyate,
bhūmeḥ bhūmitvam kim nāma? tat bhavye bhavyatām gatam?
5. If this earth is not recognized as 'earth' by consciousness (citā), then what is the earth-ness (bhūmitva) of the earth? How then would the good (bhavya) attain its goodness (bhavyatā)?
इमा दिशो दिश इति चेत्यन्ते न चिता यदि ।
तत्किं नाम दिशां दिक्त्वं शैलानां चापि काद्रिता ॥ ६ ॥
imā diśo diśa iti cetyante na citā yadi ,
tatkiṃ nāma diśāṃ diktvaṃ śailānāṃ cāpi kādritā 6
6. imāḥ diśaḥ diśaḥ iti cetyante na citā yadi tat
kim nāma diśām diktvam śailānām ca api kādritā
6. yadi imāḥ diśaḥ iti diśaḥ citā na cetyante,
tat diśām diktvam kim nāma? ca api śailānām kādritā (kim nāma)?
6. If these directions are not recognized as 'directions' by consciousness (citā), then what indeed is the direction-ness (diktva) of the directions? And what also is the mountain-ness (kādritā) of the mountains (śaila)?
इदं जगज्जगदिति चिता यदि न चेत्यते ।
तत्किं जगत्त्वं जगतो नभस्त्वं नभसोऽथ किम् ॥ ७ ॥
idaṃ jagajjagaditi citā yadi na cetyate ,
tatkiṃ jagattvaṃ jagato nabhastvaṃ nabhaso'tha kim 7
7. idam jagat jagat iti citā yadi na cetyate tat kim
jagattvam jagataḥ nabhastvam nabhasaḥ atha kim
7. yadi idam jagat iti jagat citā na cetyate,
tat jagataḥ jagattvam kim? atha nabhasaḥ nabhastvam kim?
7. If this world is not recognized as 'world' by consciousness (citā), then what indeed is the world-ness (jagattva) of the world? And what then is the sky-ness (nabhastva) of the sky?
कायोऽयं पर्वताकारश्चिता यदि न चेत्यते ।
तत्किं नाम शरीरत्वं शरीरस्य शरीरिणाम् ॥ ८ ॥
kāyo'yaṃ parvatākāraścitā yadi na cetyate ,
tatkiṃ nāma śarīratvaṃ śarīrasya śarīriṇām 8
8. kāyaḥ ayam parvatākāraḥ citā yadi na cetyate
tat kim nāma śarīratvam śarīrasya śarīriṇām
8. yadi ayam parvatākāraḥ kāyaḥ citā na cetyate
tat śarīriṇām śarīrasya śarīratvam kim nāma
8. If this body, vast as a mountain, is not perceived by consciousness (citā), then what indeed is the true nature of being a body (śarīratva) for embodied beings (śarīriṇām)?
चिदिन्द्रियाणि चित्कायश्चिन्मनश्चित्तदेषणा ।
चिदन्तश्चिद्बहिश्चित्खं चिद्भावाश्चिद्भवस्थितिः ॥ ९ ॥
cidindriyāṇi citkāyaścinmanaścittadeṣaṇā ,
cidantaścidbahiścitkhaṃ cidbhāvāścidbhavasthitiḥ 9
9. cit indriyāṇi cit kāyaḥ ca cit manaḥ ca cit tat eṣaṇā cit
antaḥ ca cit bahiḥ ca cit kham cit bhāvāḥ ca cit bhava sthitiḥ
9. cit indriyāṇi ca cit kāyaḥ ca cit
manaḥ ca cit tat eṣaṇā ca cit
antaḥ ca cit bahiḥ ca cit kham ca
cit bhāvāḥ ca cit bhava sthitiḥ
9. Consciousness (cit) is the senses, consciousness is the body, consciousness is the mind, and consciousness is that desire. Consciousness is within, consciousness is without, consciousness is space. Consciousness is all existences, and consciousness is the continuity of existence.
चितैवैनमहं सर्वं स्पर्शनैषणपूर्वकम् ।
करोमि मात्रासंस्पर्शं शरीरेण न किंचन ॥ १० ॥
citaivainamahaṃ sarvaṃ sparśanaiṣaṇapūrvakam ,
karomi mātrāsaṃsparśaṃ śarīreṇa na kiṃcana 10
10. citā eva enam aham sarvam sparśana eṣaṇā pūrvakam
karomi mātrā saṃsparśam śarīreṇa na kiṃcana
10. aham citā eva sparśana eṣaṇā pūrvakam enam sarvam
mātrā saṃsparśam karomi śarīreṇa kiṃcana na
10. I, by consciousness (citā) alone, create all this contact with sense objects (mātrāsaṃsparśam), which is preceded by sensation and desire. By the body, I do nothing at all.
किमनेन शरीरेण काष्ठलोष्टसमेन मे ।
अशेषजगदेकात्मा चिदहं चेतनात्मकः ॥ ११ ॥
kimanena śarīreṇa kāṣṭhaloṣṭasamena me ,
aśeṣajagadekātmā cidahaṃ cetanātmakaḥ 11
11. kim anena śarīreṇa kāṣṭha loṣṭha samena me
aśeṣa jagat eka ātman cit aham cetanātmakaḥ
11. me anena kāṣṭha loṣṭha samena śarīreṇa kim
aham cit aśeṣa jagat eka ātman cetanātmakaḥ
11. What use is this body to me, a body that is like a log or a clod of earth? I am consciousness (cit), the sole Self (ātman) of the entire world, whose very nature is consciousness (cetanā).
अहं चिदम्बरे भानावहं चिद्भूतपञ्जरे ।
सुरासुरेषु चिदहं स्थावरेषु चरेषु च ॥ १२ ॥
ahaṃ cidambare bhānāvahaṃ cidbhūtapañjare ,
surāsureṣu cidahaṃ sthāvareṣu careṣu ca 12
12. aham cit ambare bhānau aham cit bhūta-pañjare
sura-asureṣu cit aham sthāvareṣu careṣu ca
12. aham cit ambare bhānau aham cit bhūta-pañjare
aham cit sura-asureṣu sthāvareṣu careṣu ca
12. I am consciousness in the vast expanse of space and in the sun. I am consciousness within the framework of elements. I am consciousness among gods and demons, and among both stationary and moving beings.
चिदस्तीह द्वितीया हि कल्पनैव न विद्यते ।
द्वित्वस्यासंभवाल्लोके कः शत्रुः कश्च वा सुहृत् ॥ १३ ॥
cidastīha dvitīyā hi kalpanaiva na vidyate ,
dvitvasyāsaṃbhavālloke kaḥ śatruḥ kaśca vā suhṛt 13
13. cit asti iha dvitīyā hi kalpanā eva na vidyate
dvitvasya asaṃbhavāt loke kaḥ śatruḥ kaḥ ca vā suhṛt
13. iha cit asti,
hi dvitīyā kalpanā eva na vidyate loke dvitvasya asaṃbhavāt kaḥ śatruḥ kaḥ ca vā suhṛt
13. Consciousness alone exists here; indeed, no second entity is merely a mental construct. Since duality is impossible in the world, who then can be an enemy, and who a friend?
बलिनाम्नः शरीरस्य च्छिन्ने शिरसि भासुरे ।
चितः किं तद्भवेच्छिन्नं सर्वलोकावपूरणात् ॥ १४ ॥
balināmnaḥ śarīrasya cchinne śirasi bhāsure ,
citaḥ kiṃ tadbhavecchinnaṃ sarvalokāvapūraṇāt 14
14. balināmnaḥ śarīrasya chinne śirasi bhāsure citaḥ
kim tat bhavet chinnam sarva-loka-avapūraṇāt
14. balināmnaḥ śarīrasya bhāsure śirasi chinne (sati)
sarva-loka-avapūraṇāt citaḥ tat kim chinnam bhavet
14. When the radiant head of the body named Bali is severed, what could possibly be severed from the consciousness which completely pervades all worlds?
चिता संचेतितो द्वेषो द्वेषो भवति नान्यथा ।
तस्माद्द्वेषादयः सर्वे भावाभावाश्चिदात्मकाः ॥ १५ ॥
citā saṃcetito dveṣo dveṣo bhavati nānyathā ,
tasmāddveṣādayaḥ sarve bhāvābhāvāścidātmakāḥ 15
15. citā saṃcetitaḥ dveṣaḥ dveṣaḥ bhavati na anyathā
tasmāt dveṣa-ādayaḥ sarve bhāva-abhāvāḥ cit-ātmakāḥ
15. dveṣaḥ citā saṃcetitaḥ,
dveṣaḥ anyathā na bhavati tasmāt sarve dveṣa-ādayaḥ ca bhāva-abhāvāḥ ca cit-ātmakāḥ
15. Hatred is perceived only through consciousness; hatred does not exist otherwise. Therefore, all such things as hatred, and all existences and non-existences, are essentially of the nature of consciousness, or the Self (ātman).
न चितो व्यतिरेकेण प्रविचार्यापि किंचन ।
आसाद्यते किल स्फारादस्मात्त्रिभुवनोदरात् ॥ १६ ॥
na cito vyatirekeṇa pravicāryāpi kiṃcana ,
āsādyate kila sphārādasmāttribhuvanodarāt 16
16. na citaḥ vyatirekeṇa pravicāryā api kiṃcana
āsādyate kila sphārāt asmāt tribhuvanodarāt
16. citaḥ vyatirekeṇa api kiṃcana pravicāryā na
āsādyate kila asmāt sphārāt tribhuvanodarāt
16. Even after deep contemplation, nothing at all can be found or realized apart from this vast consciousness (cit), which encompasses the entirety of the three worlds.
न द्वेषोऽस्ति न रागोऽस्ति न मनो नास्य वृत्तयः ।
चिन्मात्रस्यातिशुद्धस्य विकल्पकलना कुतः ॥ १७ ॥
na dveṣo'sti na rāgo'sti na mano nāsya vṛttayaḥ ,
cinmātrasyātiśuddhasya vikalpakalanā kutaḥ 17
17. na dveṣaḥ asti na rāgaḥ asti na manaḥ na asya
vṛttayaḥ cinmātrasya atiśuddhasya vikalpakalanā kutaḥ
17. dveṣaḥ na asti rāgaḥ na asti
manaḥ na [asti] asya vṛttayaḥ na
[santi] atiśuddhasya cinmātrasya
vikalpakalanā kutaḥ [syāt]
17. There is no hatred, no attachment, no mind, nor its functions. For the supremely pure, mere consciousness (cit), how can there be any mental constructions or differentiations (vikalpa-kalanā)?
चिदहं सर्वगो व्यापी नित्यानन्दमयात्मकः ।
विकल्पकलनातीतो द्वितीयांशविवर्जितः ॥ १८ ॥
cidahaṃ sarvago vyāpī nityānandamayātmakaḥ ,
vikalpakalanātīto dvitīyāṃśavivarjitaḥ 18
18. cit aham sarvagaḥ vyāpī nityānandamayātmakaḥ
vikalpakalanātītaḥ dvitīyāṃśavivarjitaḥ
18. aham cit sarvagaḥ vyāpī nityānandamayātmakaḥ
vikalpakalanātītaḥ dvitīyāṃśavivarjitaḥ
18. I am consciousness (cit), all-pervading and expansive, whose nature (ātman) is eternal bliss. I am beyond mental constructions and differentiations, and devoid of any second part.
चितश्चिदिति यन्नाम निर्नामाया न नाम तत् ।
शब्दात्मिकैषा चिच्छक्तिः परिस्फुरति सर्वगा ॥ १९ ॥
citaściditi yannāma nirnāmāyā na nāma tat ,
śabdātmikaiṣā cicchaktiḥ parisphurati sarvagā 19
19. citaḥ cit iti yat nāma nirnāmāyāḥ na nāma tat
śabdātmikā eṣā citśaktiḥ parisphurati sarvagā
19. nirnāmāyāḥ citaḥ yat cit iti nāma tat nāma na
[bhavati] eṣā śabdātmikā sarvagā citśaktiḥ parisphurati
19. The name "consciousness (cit)," which is attributed to consciousness, is truly not a name for the nameless one. This all-pervading power of consciousness (cit-śakti), whose nature is sound (śabda-ātmikā), manifests everywhere.
दृश्यदर्शननिर्मुक्तकेवलामलरूपवान् ।
नित्योदितो निराभासो द्रष्टास्मि परमेश्वरः ॥ २० ॥
dṛśyadarśananirmuktakevalāmalarūpavān ,
nityodito nirābhāso draṣṭāsmi parameśvaraḥ 20
20. dṛśyadarśananirmuktakevalāmalarūpavān
nityoditaḥ nirābhāsaḥ draṣṭā asmi parameśvaraḥ
20. aham dṛśyadarśananirmuktakevalāmalarūpavān
nityoditaḥ nirābhāsaḥ draṣṭā parameśvaraḥ asmi
20. I am the supreme lord (parameśvaraḥ), the seer, possessing a purely spotless form, free from both the seen and the act of seeing, eternally manifest, and without any reflection or external appearance.
कल्पनाविकलाकारः कालकान्तकलामयः ।
आभासमात्रमुदितो नित्याभासविवर्जितः ॥ २१ ॥
kalpanāvikalākāraḥ kālakāntakalāmayaḥ ,
ābhāsamātramudito nityābhāsavivarjitaḥ 21
21. kalpanāvikalākāraḥ kālakāntakalāmayaḥ
ābhāsamātram uditaḥ nityābhāsavivarjitaḥ
21. saḥ kalpanāvikalākāraḥ kālakāntakalāmayaḥ
ābhāsamātram uditaḥ nityābhāsavivarjitaḥ (asti)
21. He is one whose form is free from the limitations of imagination, whose power encompasses the destruction of time, who manifests as a mere reflection, and who is devoid of any constant or perpetual phenomenal appearances.
भारूपैकस्वरूपेऽस्मिन्स्वरूपेण जयाम्यहम् ।
चेत्यरञ्जनरिक्ताय विमुक्ताय महात्मने ॥ २२ ॥
bhārūpaikasvarūpe'sminsvarūpeṇa jayāmyaham ,
cetyarañjanariktāya vimuktāya mahātmane 22
22. bhārūpaikasvarūpe asmin svarūpeṇa jayāmi
aham cetyarañjanariktāya vimuktāya mahātmane
22. aham bhārūpaikasvarūpe asmin svarūpeṇa jayāmi
cetyarañjanariktāya vimuktāya mahātmane (astu)
22. I am victorious by my own nature (svarūpa) in this singular form of pure radiance. Salutations to the great Self (mahātman), who is liberated and empty of any mental impressions.
प्रत्यक्चेतनरूपाय स्वरूपाय नमोऽस्तु ते ।
चितये चेत्यमुक्ताय युक्त्या युक्ताय योग्यया ॥ २३ ॥
pratyakcetanarūpāya svarūpāya namo'stu te ,
citaye cetyamuktāya yuktyā yuktāya yogyayā 23
23. pratyakcetanarūpāya svarūpāya namaḥ astu te
citaye cetyamuktāya yuktyā yuktāya yogyayā
23. te pratyakcetanarūpāya svarūpāya citaye
cetyamuktāya yogyayā yuktyā yuktāya namaḥ astu
23. Salutations to you, whose form is inward consciousness, to the intrinsic nature (svarūpa), to consciousness (cit) itself, freed from objects of thought, and appropriately united by proper reasoning.
सर्वावभासदीपाय मह्यमेव नमोऽस्तु ते ।
चेत्यनिर्मुक्तचिद्रूपं विष्वग्विश्वावपूरकम् ॥ २४ ॥
sarvāvabhāsadīpāya mahyameva namo'stu te ,
cetyanirmuktacidrūpaṃ viṣvagviśvāvapūrakam 24
24. sarvāvabhāsādīpāya mahyam eva namaḥ astu te
cetyanirmuktacidrūpam viṣvaviśvāvapūrakam
24. te mahyam eva sarvāvabhāsādīpāya
cetyanirmuktacidrūpam viṣvaviśvāvapūrakam namaḥ astu
24. Salutations be to You, who are none other than myself, the lamp that illuminates all. You are the form of consciousness (cit) free from all objects of thought, completely pervading the entire universe.
संशान्तसर्वसंवेद्यं सच्चिन्मात्रमहं महत् ।
आकाशवदनन्तोऽहमप्यणोरणुराततः ॥ २५ ॥
saṃśāntasarvasaṃvedyaṃ saccinmātramahaṃ mahat ,
ākāśavadananto'hamapyaṇoraṇurātataḥ 25
25. saṃśāntasarvasaṃvedyam saccinmātram aham mahat
ākāśavat anantaḥ aham api aṇoḥ aṇuḥ ātataḥ
25. aham mahat saccinmātram saṃśāntasarvasaṃvedyam.
aham ākāśavat anantaḥ api aṇoḥ aṇuḥ ātataḥ
25. I am the great, pure existence-consciousness (sat-cit), wherein all knowable objects have completely subsided. I am infinite like space (ākāśa), and also pervasive, smaller than the smallest atom.
नासादयन्ति मामेताः सुखदुःखदशा दृशः ।
संवेदनमसंवेद्यमचेत्यं चेतनं ततम् ॥ २६ ॥
nāsādayanti māmetāḥ sukhaduḥkhadaśā dṛśaḥ ,
saṃvedanamasaṃvedyamacetyaṃ cetanaṃ tatam 26
26. na āsādayanti mām etāḥ sukhaduḥkhadaśāḥ dṛśaḥ
saṃvedanam asaṃvedyam acetyam cetanam tatam
26. etāḥ sukhaduḥkhadaśāḥ dṛśaḥ mām na āsādayanti.
aham saṃvedanam asaṃvedyam acetyam tatam cetanam
26. These visible conditions of pleasure and pain do not affect me. I am the pervasive consciousness (cetana) itself, which is pure sensation (saṃvedana), yet imperceptible and beyond all objects of thought.
न शक्ता मां परिच्छेत्तुं भावाभावा जगद्गताः ।
अथ चैते जगद्भावाः परिच्छिन्दन्तु मामिमम् ॥ २७ ॥
na śaktā māṃ paricchettuṃ bhāvābhāvā jagadgatāḥ ,
atha caite jagadbhāvāḥ paricchindantu māmimam 27
27. na śaktāḥ mām paricchettum bhāvābhāvāḥ jagadgatāḥ
atha ca ete jagadbhāvāḥ paricchindantu mām imam
27. jagatgatāḥ bhāvābhāvāḥ mām paricchettum na śaktāḥ.
atha ca ete jagadbhāvāḥ imam mām paricchindantu
27. The existences and non-existences present in the world are not capable of defining or comprehending me. And yet, let these worldly phenomena define this very 'me'!
यथाभिमतमेवैते मत्तो न व्यतिरेकिणः ।
यदि स्वभावभूतेन वस्तुना वस्तु नीयते ॥ २८ ॥
yathābhimatamevaite matto na vyatirekiṇaḥ ,
yadi svabhāvabhūtena vastunā vastu nīyate 28
28. yathābhimatam eva ete mattaḥ na vyatirekiṇaḥ
yadi svabhāvabhūtena vastunā vastu nīyate
28. ete yathābhimatam eva mattaḥ na vyatirekiṇaḥ
yadi vastu svabhāvabhūtena vastunā nīyate
28. These entities are certainly not separate from me, as is truly understood. If an entity is governed by an entity that is its intrinsic nature (svabhāva).
ह्रियते दीयते वापि तत्किं कस्य किल क्षतम् ।
सर्वदा सर्वमेवाहं सर्वकृत्सर्वसंगतः ॥ २९ ॥
hriyate dīyate vāpi tatkiṃ kasya kila kṣatam ,
sarvadā sarvamevāhaṃ sarvakṛtsarvasaṃgataḥ 29
29. hriyate dīyate vā api tat kim kasya kila kṣatam
sarvadā sarvam eva aham sarvakṛt sarvasaṅgataḥ
29. hriyate vā api dīyate tat kim kasya kila kṣatam
sarvadā aham sarvam eva sarvakṛt sarvasaṅgataḥ
29. Whether it is taken away or given, what harm, indeed, is there to whom? I am always all, the creator of all, intimately connected with all.
चेत्यमस्म्यहमेवैतन्न किंचिदपि चोदितम् ।
किं संकल्पविकल्पाभ्यां चितं चिदियमेकिका ॥ ३० ॥
cetyamasmyahamevaitanna kiṃcidapi coditam ,
kiṃ saṃkalpavikalpābhyāṃ citaṃ cidiyamekikā 30
30. cetyam asmi aham eva etat na kiṃcit api coditam
kim saṅkalpavikalpābhyām citam cit iyam ekikā
30. aham etat cetyam eva asmi na kiṃcit api coditam
iyam ekikā cit saṅkalpavikalpābhyām kim citam
30. I am indeed this very perceivable (cetyam) reality; nothing whatsoever is impelled. Is this singular consciousness (cit) grasped by volitions and doubts?
संक्षोभयाम्यहं तावच्छाम्याम्यात्मनि पावने ।
इति संचिन्तयन्नेव बलिः परमकोविदः ॥ ३१ ॥
saṃkṣobhayāmyahaṃ tāvacchāmyāmyātmani pāvane ,
iti saṃcintayanneva baliḥ paramakovidaḥ 31
31. saṅkṣobhayāmi aham tāvat śāmyāmi ātmani pāvane
iti sañcintayan eva baliḥ paramakovidaḥ
31. aham tāvat saṅkṣobhayāmi pāvane ātmani śāmyāmi
ca iti eva sañcintayan paramakovidaḥ baliḥ
31. I stir things up for a while, and then I become peaceful within the pure self (ātman). Thus reflecting, Bali, the highly knowledgeable one, (thought).
ओंकारादर्धमात्रार्थं भावयन्मौनमास्थितः ।
संशान्तसर्वसंकल्पः प्रशान्तकलनागणः ॥ ३२ ॥
oṃkārādardhamātrārthaṃ bhāvayanmaunamāsthitaḥ ,
saṃśāntasarvasaṃkalpaḥ praśāntakalanāgaṇaḥ 32
32. oṃkārāt ardhamātrārtham bhāvayan maunam āsthitaḥ
| saṃśāntasarvasaṃkalpaḥ praśāntakalanāgaṇaḥ ||
32. oṃkārāt ardhamātrārtham bhāvayan,
maunam āsthitaḥ,
saṃśāntasarvasaṃkalpaḥ,
praśāntakalanāgaṇaḥ (saḥ āsīt).
32. Contemplating the significance of the half-mora (the transcendent aspect) of the sacred sound Om, he became established in silence. All his resolves were completely calmed, and the multitude of his mental constructs (kalanā) was entirely quieted.
निःशङ्कमपि दूरास्तचेत्यचिन्तकचिन्तनः ।
ध्यातृध्येयध्यानहीनो निर्मलः शान्तवासनः ॥ ३३ ॥
niḥśaṅkamapi dūrāstacetyacintakacintanaḥ ,
dhyātṛdhyeyadhyānahīno nirmalaḥ śāntavāsanaḥ 33
33. niḥśaṅkam api dūrāstacetyacintakacintanaḥ |
dhyātṛdhyeyadhyānahīnaḥ nirmalaḥ śāntavāsanaḥ ||
33. (saḥ) niḥśaṅkam api dūrāstacetyacintakacintanaḥ,
dhyātṛdhyeyadhyānahīnaḥ,
nirmalaḥ,
śāntavāsanaḥ (babūva).
33. Without any doubt, his contemplation (cintana) regarding what is to be conceived (cetya) by the conceiver (cintaka) was entirely abandoned. He was devoid of the meditator (dhyātṛ), the object of meditation (dhyeya), and the act of meditation (dhyāna). Pure and with all latent tendencies (vāsanā) tranquilized, he remained.
बभूवावातदीपाभो बलिः प्राप्तमहापदः ।
उपशान्तमनास्तत्र रत्नवातायने बलिः ।
अवसद्बहुकालं स समुत्कीर्ण इवोपले ॥ ३४ ॥
babhūvāvātadīpābho baliḥ prāptamahāpadaḥ ,
upaśāntamanāstatra ratnavātāyane baliḥ ,
avasadbahukālaṃ sa samutkīrṇa ivopale 34
34. babhūva avātadīpābhaḥ baliḥ
prāptamahāpadaḥ | upaśāntamanāḥ tatra
ratnavātāyane baliḥ | avasat
bahukālam sa samutkīrṇaḥ iva upale ||
34. baliḥ avātadīpābhaḥ prāptamahāpadaḥ
(san) babhūva upaśāntamanāḥ
baliḥ tatra ratnavātāyane sa
bahukālam upale samutkīrṇaḥ iva avasat
34. King Bali became like a lamp in a windless place, having attained the great state (mahāpada). With a tranquil mind, King Bali dwelt there for a long time in the jeweled window, as if he were carved into a rock.
प्रशमितैषणया परिपूर्णया मननदोषदशोज्झितयैतया ।
बलिरराजत निर्मलसत्तया विघनमच्छतयेव शरन्नभः ॥ ३५ ॥
praśamitaiṣaṇayā paripūrṇayā mananadoṣadaśojjhitayaitayā ,
balirarājata nirmalasattayā vighanamacchatayeva śarannabhaḥ 35
35. praśamitaiṣaṇayā paripūrṇayā
mananadoṣadaśojjhitayā etayā | baliḥ
arārajata nirmalasattayā vighanam
acchatayā iva śarannabhaḥ ||
35. etayā praśamitaiṣaṇayā,
paripūrṇayā,
mananadoṣadaśojjhitayā nirmalasattayā baliḥ,
śarannabhaḥ vighanam acchatayā iva,
arārajata
35. By virtue of this state, characterized by extinguished desires (eṣaṇā), complete fulfillment, and freedom from the ten faults of mental activity (manana), King Bali shone with a pure being, just as the autumn sky shines with its cloudless clarity.

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 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 (current chapter) 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