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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-29

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श्रीवसिष्ठ उवाच ।
अथ वर्षसहस्रेण दिव्येनासुरपुङ्गवः ।
देवदुन्दुभिनिर्घोषैर्बुबुधे भगवान्बलिः ॥ १ ॥
śrīvasiṣṭha uvāca ,
atha varṣasahasreṇa divyenāsurapuṅgavaḥ ,
devadundubhinirghoṣairbubudhe bhagavānbaliḥ 1
1. śrīvasiṣṭhaḥ uvāca atha varṣasahasreṇa divyena
asurapuṅgavaḥ devadundubhinirghoṣaiḥ bubudhe bhagavān baliḥ
1. śrīvasiṣṭhaḥ uvāca.
atha divyena varṣasahasreṇa devadundubhinirghoṣaiḥ bhagavān asurapuṅgavaḥ baliḥ bubudhe.
1. Śrī Vasiṣṭha said: Then, after a thousand divine years, the revered Bali, the foremost among the asuras, awoke to the sounds of divine drums.
बलौ प्रबुद्धे तद्बालं विरेजे नगरं तदा ।
वैरिञ्च इव सूर्यौघ उदिते कमलाकरः ॥ २ ॥
balau prabuddhe tadbālaṃ vireje nagaraṃ tadā ,
vairiñca iva sūryaugha udite kamalākaraḥ 2
2. balau prabuddhe tat bālam vireje nagaram tadā
vairiñcaḥ iva sūryaughaḥ udite kamalākaraḥ
2. balau prabuddhe tadā tat bālam nagaram vireje.
kamalākaraḥ vairiñcaḥ sūryaughaḥ udite iva [vireje].
2. When Bali awoke, that city then shone with a fresh splendor, just as a lotus pond blooms when a glorious multitude of suns rises.
बलिः प्रबुद्ध एवासौ यावन्नायान्ति दानवाः ।
तावत्संचिन्तयामास समाधिसदने क्षणम् ॥ ३ ॥
baliḥ prabuddha evāsau yāvannāyānti dānavāḥ ,
tāvatsaṃcintayāmāsa samādhisadane kṣaṇam 3
3. baliḥ prabuddhaḥ eva asau yāvat na āyānti
dānavāḥ tāvat saṃcintayāmāsa samādhisadane kṣaṇam
3. asau baliḥ prabuddhaḥ eva yāvat dānavāḥ na
āyānti tāvat samādhisadane kṣaṇam saṃcintayāmāsa
3. As soon as Bali awoke, he pondered for a moment in the chamber of deep meditation (samādhi), before the demons arrived.
अहो नु रम्या पदवी शीतला पारमार्थिकी ।
अहमस्यां क्षणं स्थित्वा परां विश्रान्तिमागतः ॥ ४ ॥
aho nu ramyā padavī śītalā pāramārthikī ,
ahamasyāṃ kṣaṇaṃ sthitvā parāṃ viśrāntimāgataḥ 4
4. aho nu ramyā padavī śītalā pāramārthikī aham
asyām kṣaṇam sthitvā parām viśrāntim āgataḥ
4. aho nu ramyā śītalā pāramārthikī padavī ! aham
asyām kṣaṇam sthitvā parām viśrāntim āgataḥ
4. Oh, how truly delightful is this cool path leading to the ultimate truth! Having rested on it for a moment, I have attained supreme tranquility.
तदेतामेव पदवीमवलम्ब्य करोम्यहम् ।
भवतीहोपभुक्ताभिः किं मे बाह्यविभूतिभिः ॥ ५ ॥
tadetāmeva padavīmavalambya karomyaham ,
bhavatīhopabhuktābhiḥ kiṃ me bāhyavibhūtibhiḥ 5
5. tat etām eva padavīm avalambya karomi aham
bhavati iha upabhuktābhiḥ kim me bāhyavibhūtibhiḥ
5. tat aham etām padavīm eva avalambya karomi iha
upabhuktābhiḥ bāhyavibhūtibhiḥ me kim bhavati
5. Therefore, I shall indeed follow this very path. What use are external splendors (vibhūti) enjoyed in this world to me?
ऐन्दवेष्वपि विश्वेषु न तथानन्दवीचयः ।
तोषयन्ति यथान्तर्मे संसिद्धिभवभूतयः ॥ ६ ॥
aindaveṣvapi viśveṣu na tathānandavīcayaḥ ,
toṣayanti yathāntarme saṃsiddhibhavabhūtayaḥ 6
6. aindaveṣu api viśveṣu na tathā ānandavīcayaḥ
toṣayanti yathā antaḥ me saṃsiddhibhavabhūtayaḥ
6. api aindaveṣu viśveṣu ānandavīcayaḥ tathā na toṣayanti
yathā antaḥ me saṃsiddhibhavabhūtayaḥ (toṣayanti)
6. Even in all lunar realms, waves of joy do not satisfy me as much as the internal splendors (vibhūti) that arise from perfect spiritual accomplishment (saṃsiddhi).
इति भूयोऽपि विश्रान्त्यै कुर्वाणं गलितं मनः ।
बलिमावारयामासुर्दैत्याश्चन्द्रमिवाम्बुदाः ॥ ७ ॥
iti bhūyo'pi viśrāntyai kurvāṇaṃ galitaṃ manaḥ ,
balimāvārayāmāsurdaityāścandramivāmbudāḥ 7
7. iti bhūyaḥ api viśrāntyai kurvāṇam galitam manaḥ
balim āvārayāmāsuḥ daityāḥ candram iva ambudāḥ
7. daityāḥ ambudāḥ candram iva,
iti bhūyaḥ api viśrāntyai galitam manaḥ kurvāṇam balim āvārayāmāsuḥ
7. Thus, just as clouds cover the moon, the demons obstructed Bali, whose mind was again weakening in its pursuit of repose.
तानालोक्य पुनर्दध्यौ तत्प्रणामाकुलेक्षणः ।
तैः कुलाचलसंकाशैः परिवीतवपुस्त्विदम् ॥ ८ ॥
tānālokya punardadhyau tatpraṇāmākulekṣaṇaḥ ,
taiḥ kulācalasaṃkāśaiḥ parivītavapustvidam 8
8. tān ālokya punaḥ dadhyau tatpraṇāmākulekṣaṇaḥ
taiḥ kulācalasaṃkāśaiḥ parivītavapus tu idam
8. tān ālokya,
tatpraṇāmākulekṣaṇaḥ kulācalasaṃkāśaiḥ taiḥ परिवीतवपुः tu saḥ punaḥ idam dadhyau
8. Having seen them, he, whose eyes were agitated by their prostrations and whose body was encircled by them (who resembled great mountains), then pondered this.
चितः क्षीणविकल्पस्य किमुपादेयमस्ति मे ।
मनस्तदभिपातित्वाद्याति तद्रसतामलम् ॥ ९ ॥
citaḥ kṣīṇavikalpasya kimupādeyamasti me ,
manastadabhipātitvādyāti tadrasatāmalam 9
9. citaḥ kṣīṇavikalpasya kim upādeyam asti me
manaḥ tat-abhipātitvāt yāti tat-rasatām alam
9. kṣīṇavikalpasya citaḥ me kim upādeyam asti? manaḥ tat-abhipātitvāt tat-rasatām alam yāti.
9. For me, whose consciousness has shed its mental constructs (vikalpa), what is there to accept? The mind, by rushing towards that, completely attains its very essence.
मोक्षमिच्छाम्यहं कस्माद्बद्धः केनास्मि वै पुरा ।
अबद्धो मोक्षमिच्छामि केयं बालविडम्बना ॥ १० ॥
mokṣamicchāmyahaṃ kasmādbaddhaḥ kenāsmi vai purā ,
abaddho mokṣamicchāmi keyaṃ bālaviḍambanā 10
10. mokṣam icchāmi aham kasmāt baddhaḥ kena asmi vai
purā abaddhaḥ mokṣam icchāmi kā iyam bālaviḍambanā
10. aham kasmāt mokṣam icchāmi? purā kena baddhaḥ asmi vai? abaddhaḥ mokṣam icchāmi.
iyam kā bālaviḍambanā?
10. Why do I desire final liberation (mokṣa)? By whom was I indeed bound before? I am unbound, yet I desire final liberation (mokṣa). What is this childish delusion?
न बन्धोस्ति न मोक्षोस्ति मौर्ख्यं मे क्षयमागतम् ।
किं मे ध्यानविलासेन किं वा ध्यानेन मे भवेत् ॥ ११ ॥
na bandhosti na mokṣosti maurkhyaṃ me kṣayamāgatam ,
kiṃ me dhyānavilāsena kiṃ vā dhyānena me bhavet 11
11. na bandhaḥ asti na mokṣaḥ asti maurkhyam me kṣayam
āgatam kim me dhyānavilāsena kim vā dhyānena me bhavet
11. bandhaḥ na asti mokṣaḥ na asti me maurkhyam kṣayam
āgatam me dhyānavilāsena kim vā me dhyānena kim bhavet
11. There is no bondage, nor is there any liberation (mokṣa). My foolishness has completely vanished. What is the use to me of the enjoyment of meditation (dhyāna)? Or what could I gain from meditation (dhyāna)?
ध्यानाध्यानभ्रमौ त्यक्त्वा पुंस्त्वं स्वमवलोकयत् ।
यदायाति तदायातु न मे वृद्धिर्न वा क्षयः ॥ १२ ॥
dhyānādhyānabhramau tyaktvā puṃstvaṃ svamavalokayat ,
yadāyāti tadāyātu na me vṛddhirna vā kṣayaḥ 12
12. dhyānādhyānabhramau tyaktvā puṃstvam svam avalokayāt
yadā āyāti tadā āyātu na me vṛddhiḥ na vā kṣayaḥ
12. dhyānādhyānabhramau tyaktvā svam puṃstvam avalokayāt
yadā āyāti tadā āyātu me vṛddhiḥ na vā kṣayaḥ na
12. Having abandoned the twin illusions of meditation (dhyāna) and non-meditation, and perceiving one's own true nature (puruṣa), whatever comes, let it come. For me, there is neither growth nor decay.
न ध्यानं नापि वाऽध्यानं न भोगान्नाप्यभोगिताम् ।
अभिवाञ्छामि तिष्ठामि सममेव गतज्वरः ॥ १३ ॥
na dhyānaṃ nāpi vā'dhyānaṃ na bhogānnāpyabhogitām ,
abhivāñchāmi tiṣṭhāmi samameva gatajvaraḥ 13
13. na dhyānam na api vā adhyānam na bhogān na api
abhogitām abhivāñchāmi tiṣṭhāmi samam eva gatajvaraḥ
13. na dhyānam vā na api adhyānam na bhogān na api
abhogitām abhivāñchāmi gatajvaraḥ samam eva tiṣṭhāmi
13. I desire neither meditation (dhyāna) nor non-meditation, neither sense-pleasures nor non-enjoyment. I remain just the same, free from all agitation.
न मे वाञ्छा परे तत्त्वे न मे वाञ्छा जगत्स्थितौ ।
न मे ध्यानदशाकार्यं न कार्यं विभवेन मे ॥ १४ ॥
na me vāñchā pare tattve na me vāñchā jagatsthitau ,
na me dhyānadaśākāryaṃ na kāryaṃ vibhavena me 14
14. na me vāñchā pare tattve na me vāñchā jagatsthitau
na me dhyānadaśākāryam na kāryam vibhavena me
14. me pare tattve vāñchā na me jagatsthitau vāñchā
na me dhyānadaśākāryam na me vibhavena kāryam na
14. I have no desire for the supreme reality, nor any desire for the world's existence. I have no task concerning the state of meditation (dhyāna), nor any concern with worldly prosperity.
नाहं मृतो न जीवामि न सन्नासन्न सन्मयः ।
नेदं मे नैव चान्यन्मे नमो मह्यमहं बृहत् ॥ १५ ॥
nāhaṃ mṛto na jīvāmi na sannāsanna sanmayaḥ ,
nedaṃ me naiva cānyanme namo mahyamahaṃ bṛhat 15
15. na aham mṛtaḥ na jīvāmi na sat asat na sanmayaḥ na
idam me na eva ca anyat me namaḥ mahyam aham bṛhat
15. aham mṛtaḥ na,
na jīvāmi,
sat na,
asat na,
sanmayaḥ na.
idam me na,
anyat ca eva me na.
mahyam namaḥ.
aham bṛhat.
15. I am not dead, nor do I truly live. I am neither existence (sat) nor non-existence (asat), nor am I composed of the principle of existence (sat). This (world) is not mine, and indeed, nothing else belongs to me. Salutations to myself; I am the vast (brahman).
इदमस्तु जगद्राज्यं तिष्ठाम्यत्र तु संस्थितः ।
नेह वास्तु जगद्राज्यं तिष्ठाम्यात्मनि शीतलः ॥ १६ ॥
idamastu jagadrājyaṃ tiṣṭhāmyatra tu saṃsthitaḥ ,
neha vāstu jagadrājyaṃ tiṣṭhāmyātmani śītalaḥ 16
16. idam astu jagat-rājyam tiṣṭhāmi atra tu saṃsthitaḥ
na iha vā astu jagat-rājyam tiṣṭhāmi ātmani śītalaḥ
16. idam jagat-rājyam astu,
atra tu saṃsthitaḥ (aham) tiṣṭhāmi.
vā,
iha jagat-rājyam na astu,
(aham) ātmani śītalaḥ tiṣṭhāmi.
16. Let this world-kingdom exist, and I shall remain established in it. Or let this world-kingdom not exist; I shall remain calm in the (ātman) Self.
किं मे ध्यानदृशा कार्यं किं राज्यविभवश्रिया ।
यदायाति तदायातु नाहं किंचन मे क्वचित् ॥ १७ ॥
kiṃ me dhyānadṛśā kāryaṃ kiṃ rājyavibhavaśriyā ,
yadāyāti tadāyātu nāhaṃ kiṃcana me kvacit 17
17. kim me dhyāna-dṛśā kāryam kim rājya-vibhava-śriyā
yat āyāti tat āyātu na aham kiñcana me kvacit
17. dhyāna-dṛśā me kim kāryam? rājya-vibhava-śriyā kim (kāryam)? yat āyāti,
tat āyātu.
aham kiñcana na.
kvacit me (na asti).
17. What purpose do I have with the vision (dṛśā) of meditation (dhyāna)? What (purpose) is there with the splendor of royal opulence? Whatever comes, let it come. I am nothing; nothing is mine anywhere.
न किंचिदपि कर्तव्यं यदि नाम मयाधुना ।
तत्कस्मान्न करोमीदं किंचित्प्रकृतकर्म वै ॥ १८ ॥
na kiṃcidapi kartavyaṃ yadi nāma mayādhunā ,
tatkasmānna karomīdaṃ kiṃcitprakṛtakarma vai 18
18. na kiñcit api kartavyam yadi nāma mayā adhunā tat
kasmāt na karomi idam kiñcit prakṛta-karma vai
18. yadi nāma adhunā mayā kiñcit api kartavyam na (asti),
tat kasmāt (aham) idam kiñcit prakṛta-karma vai na karomi?
18. If indeed nothing at all is to be done by me now, then why do I not perform this certain natural action (karma)?
इति निर्णीय पूर्णात्मा बलिर्ज्ञानवतां वरः ।
दैत्यानालोकयामास पद्मानीव दिवाकरः ॥ १९ ॥
iti nirṇīya pūrṇātmā balirjñānavatāṃ varaḥ ,
daityānālokayāmāsa padmānīva divākaraḥ 19
19. iti nirṇīya pūrṇātmā baliḥ jñānavatām varaḥ
daityān ālokayāmāsa padmāni iva divākaraḥ
19. iti nirṇīya jñānavatām varaḥ pūrṇātmā baliḥ
daityān padmāni iva divākaraḥ ālokayāmāsa
19. Having thus decided, Bali, who was perfectly content within himself (ātman) and preeminent among the wise, surveyed the demons just as the sun surveys lotuses.
दृष्टिपातविभागेन सर्वेषां दनुजन्मनाम् ।
शिरःप्रणामाञ्जग्राह पुष्पामोदानिवानिलः ॥ २० ॥
dṛṣṭipātavibhāgena sarveṣāṃ danujanmanām ,
śiraḥpraṇāmāñjagrāha puṣpāmodānivānilaḥ 20
20. dṛṣṭipātavibhāgena sarveṣām danujanmanām
śiraḥpraṇāmān jagrāha puṣpāmodān iva anilaḥ
20. anilaḥ puṣpāmodān iva dṛṣṭipātavibhāgena
sarveṣām danujanmanām śiraḥpraṇāmān jagrāha
20. By distributing his glance among all the demons, he accepted their bowing salutations just as the wind collects the fragrances of flowers.
अथ वैरोचनिस्तत्र ध्येयत्यागमयात्मना ।
मनसा सकलान्येव राजकार्याणि संव्यधात् ॥ २१ ॥
atha vairocanistatra dhyeyatyāgamayātmanā ,
manasā sakalānyeva rājakāryāṇi saṃvyadhāt 21
21. atha vairocaniḥ tatra dhyeyatyāgamayātmanā
manasā sakalāni eva rājakāryāṇi saṃvyadhāt
21. atha tatra vairocaniḥ dhyeyatyāgamayātmanā
manasā sakalāni eva rājakāryāṇi saṃvyadhāt
21. Then, in that situation, Bali (the son of Virochana) performed all the royal duties with a mind whose nature was the renunciation of what is to be meditated upon (dhyāna).
द्विजान्देवान्गुरूंश्चैव पूजयामास पूजया ।
संमानयामास सुहृद्बन्धुसामन्तसज्जनान् ॥ २२ ॥
dvijāndevāngurūṃścaiva pūjayāmāsa pūjayā ,
saṃmānayāmāsa suhṛdbandhusāmantasajjanān 22
22. dvijān devān gurūn ca eva pūjayāmāsa pūjayā
saṃmānayāmāsa suhṛdbandhusāmantasajjanān
22. dvijān devān gurūn ca eva pūjayā pūjayāmāsa
suhṛdbandhusāmantasajjanān saṃmānayāmāsa
22. He honored the twice-born (dvija), the gods, and the preceptors with worship. He also showed respect to his friends, relatives, feudal chiefs, and virtuous individuals.
अर्थेनापूरयामास भृत्यानर्थिगणांस्तथा ।
ललना लालयामास विचित्रविभवार्पणैः ॥ २३ ॥
arthenāpūrayāmāsa bhṛtyānarthigaṇāṃstathā ,
lalanā lālayāmāsa vicitravibhavārpaṇaiḥ 23
23. arthena āpūrayāmāsa bhṛtyān arthigaṇān tathā
| lalanā lālayāmāsa vicitravibhavārpaṇaiḥ
23. arthena bhṛtyān arthigaṇān tathā āpūrayāmāsa.
lalanā vicitravibhavārpaṇaiḥ lālayāmāsa.
23. He satisfied his servants and groups of supplicants with wealth. He cherished women with diverse and splendid offerings.
इत्यसौ ववृधे तस्मिन्राज्ये सकलशासने ।
यज्ञं प्रति बभूवाथ मतिरस्य कदाचन ॥ २४ ॥
ityasau vavṛdhe tasminrājye sakalaśāsane ,
yajñaṃ prati babhūvātha matirasya kadācana 24
24. iti asau vavṛdhe tasmin rājye sakalaśāsane
yajñam prati babhūva atha matiḥ asya kadācana
24. iti asau tasmin sakalaśāsane rājye vavṛdhe
atha kadācana asya matiḥ yajñam prati babhūva
24. Thus he grew powerful in that kingdom where he held complete dominion. Then, at some point, his intention (mati) turned towards performing a Vedic ritual (yajña).
तर्पिताशेषभुवनं देवर्षिगणपूजितम् ।
सह शुक्रादिभिर्मुख्यैः स चकार महामखम् ॥ २५ ॥
tarpitāśeṣabhuvanaṃ devarṣigaṇapūjitam ,
saha śukrādibhirmukhyaiḥ sa cakāra mahāmakham 25
25. tarpita aśeṣa bhuvanam devarṣigaṇapūjitam saha
śukra ādibhiḥ mukhyaiḥ saḥ cakāra mahāmakham
25. saḥ śukra ādibhiḥ mukhyaiḥ saha tarpita aśeṣa
bhuvanam devarṣigaṇapūjitam mahāmakham cakāra
25. He performed a great Vedic ritual (yajña) that satisfied all beings and was honored by hosts of divine sages, in the company of Śukra and other principal figures.
बलिर्भोगभरस्यार्थी नेति निर्णीय माधवः ।
बलेरीहितसिद्ध्यर्थं सिद्धिदस्तन्मखं ययौ ॥ २६ ॥
balirbhogabharasyārthī neti nirṇīya mādhavaḥ ,
balerīhitasiddhyarthaṃ siddhidastanmakhaṃ yayau 26
26. baliḥ bhogabharasya arthī na iti nirṇīya mādhavaḥ
baleḥ īhitasiddhyartham siddhidaḥ tat makham yayau
26. mādhavaḥ,
baliḥ bhogabharasya arthī na iti nirṇīya,
siddhidaḥ baleḥ īhitasiddhyartham tat makham yayau
26. Madhava (Vishnu), having decided that 'Bali is not merely seeking an abundance of worldly pleasures,' and being the bestower of success, went to that Vedic ritual (yajña) for the sake of fulfilling Bali's cherished objective.
भोगैककृपणायेदं जगज्जङ्गलखण्डकम् ।
दातुं शोच्याय शक्राय वयोज्येष्ठाय कार्यवित् ॥ २७ ॥
bhogaikakṛpaṇāyedaṃ jagajjaṅgalakhaṇḍakam ,
dātuṃ śocyāya śakrāya vayojyeṣṭhāya kāryavit 27
27. bhogaika-kṛpaṇāya idam jagat jaṅgala-khaṇḍakam
dātuṃ śocyāya śakrāya vayo-jyeṣṭhāya kārya-vit
27. kārya-vit bhogaika-kṛpaṇāya śocyāya vayo-jyeṣṭhāya
śakrāya idam jagat-jaṅgala-khaṇḍakam dātum
27. The one who understood the proper course of action (kārya-vit) intended to give this fragmented wilderness of the world to the pitiable Indra, who, despite being the eldest in age, was solely consumed by a craving for enjoyments (bhoga).
क्रममाणो बलेनात्र वञ्चयित्वा बलिं हरिः ।
बबन्ध पातालतले भूगेह इह वानरम् ॥ २८ ॥
kramamāṇo balenātra vañcayitvā baliṃ hariḥ ,
babandha pātālatale bhūgeha iha vānaram 28
28. kramamāṇaḥ balena atra vañcayitvā balim hariḥ
babandha pātāla-tale bhūgehaḥ iha vānaram
28. atra hariḥ balena kramamāṇaḥ balim vañcayitvā
pātāla-tale bhūgehaḥ iha vānaram babandha
28. Hari (Vishnu), forcefully taking his steps here and having deceived Bali, bound him in the subterranean region, as if a restless monkey confined within an earthly dwelling.
अद्यासौ संस्थितो राम पुनरिन्द्रत्वहेतुना ।
जीवन्मुक्तवपुः स्वस्थो नित्य ध्यानविषण्णधीः ॥ २९ ॥
adyāsau saṃsthito rāma punarindratvahetunā ,
jīvanmuktavapuḥ svastho nitya dhyānaviṣaṇṇadhīḥ 29
29. adya asau saṃsthitaḥ rāma punaḥ indratva-hetunā
jīvanmukta-vapuḥ svasthaḥ nitya-dhyāna-viṣaṇṇa-dhīḥ
29. rāma adya asau punaḥ indratva-hetunā jīvanmukta-vapuḥ
svasthaḥ nitya-dhyāna-viṣaṇṇa-dhīḥ saṃsthitaḥ
29. Rama, even today, he (Bali) remains (in the netherworld), awaiting his future status as Indra, embodying a living liberation (jīvanmukta-vapuḥ), self-possessed, with an intellect perpetually absorbed in deep contemplation (dhyāna).
पातालकुहरे तिष्ठञ्जीवन्मुक्तमतिर्बलिः ।
आपदं संपदं दृष्ट्या समयैव स पश्यति ॥ ३० ॥
pātālakuhare tiṣṭhañjīvanmuktamatirbaliḥ ,
āpadaṃ saṃpadaṃ dṛṣṭyā samayaiva sa paśyati 30
30. pātāla-kuhare tiṣṭhan jīvanmukta-matiḥ baliḥ
āpadam sampadam dṛṣṭyā samayā eva sa paśyati
30. pātāla-kuhare tiṣṭhan jīvanmukta-matiḥ baliḥ
sa āpadam sampadam dṛṣṭyā samayā eva paśyati
30. Residing in the cavern of Patala, Bali, whose mind is liberated while living (jīvanmukta-matiḥ), perceives both adversities and prosperity with an indeed equal vision.
नास्तमेति न चोदेति तत्प्रज्ञा सुखदुःखयोः ।
समा स्थिरकरा चित्रलेख्या सूर्यावलिर्यथा ॥ ३१ ॥
nāstameti na codeti tatprajñā sukhaduḥkhayoḥ ,
samā sthirakarā citralekhyā sūryāvaliryathā 31
31. na astam eti na ca udeti tatprajñā sukhaduḥkhayoḥ
samā sthirakarā citralekhyā sūryāvaliḥ yathā
31. tatprajñā sukhaduḥkhayoḥ samā sthirakarā na astam
eti na ca udeti yathā citralekhyā sūryāvaliḥ
31. Such wisdom (prajñā) neither rises nor sets in happiness or sorrow. It remains steady and unwavering, like the unmoving depiction of the sun's path in a painting.
आविर्भावतिरोभावसहस्त्राणीह जीवताम् ।
तन्मनश्चिरमालोक्य भीमेषु विरतिं गतम् ॥ ३२ ॥
āvirbhāvatirobhāvasahastrāṇīha jīvatām ,
tanmanaściramālokya bhīmeṣu viratiṃ gatam 32
32. āvirbhāvatirobhāvasahasrāṇi iha jīvatām tat
manaḥ ciram ālokya bhīmeṣu viratim gatam
32. iha jīvatām āvirbhāvatirobhāvasahasrāṇi
ciram ālokya tat manaḥ bhīmeṣu viratim gatam
32. After observing for a long time the thousands of appearances and disappearances of living beings (jīvat) in this world (iha), that mind achieved detachment (virati) from terrifying things.
दशकोटीश्च वर्षाणामनुशास्य जगत्त्रयम् ।
अन्ते विरक्ततां प्राप्तमुपशान्तं बलेर्मनः ॥ ३३ ॥
daśakoṭīśca varṣāṇāmanuśāsya jagattrayam ,
ante viraktatāṃ prāptamupaśāntaṃ balermanaḥ 33
33. daśakoṭīḥ ca varṣāṇām anuśāsya jagattrayam
ante viraktatām prāptam upaśāntam baleḥ manaḥ
33. daśakoṭīḥ ca varṣāṇām jagattrayam anuśāsya
ante baleḥ manaḥ viraktatām prāptam upaśāntam
33. And having ruled the three worlds for one hundred million years, Bali's mind (manas) ultimately achieved a state of detachment (viraktatā) and became tranquil.
ऊहापोहसहस्राणि भावाभावशतानि च ।
बलिना परिदृष्टानि क्व समाश्वासमेत्यसौ ॥ ३४ ॥
ūhāpohasahasrāṇi bhāvābhāvaśatāni ca ,
balinā paridṛṣṭāni kva samāśvāsametyasau 34
34. ūhāpohasahasrāṇi bhāvābhāvaśatāni ca
balinā paridṛṣṭāni kva samāśvāsam eti asau
34. ūhāpohasahasrāṇi ca bhāvābhāvaśatāni balinā paridṛṣṭāni,
kva asau samāśvāsam eti?
34. Thousands of deliberations and hundreds of existences and non-existences were observed by Bali; after all this, where can he (asau) find solace?
भोगाभिलाषं संत्यज्य बलिः संपूर्णमानसः ।
आत्मारामस्थितो नित्यं मध्ये पातालकोटरे ॥ ३५ ॥
bhogābhilāṣaṃ saṃtyajya baliḥ saṃpūrṇamānasaḥ ,
ātmārāmasthito nityaṃ madhye pātālakoṭare 35
35. bhogābhilāṣam saṃtyajya baliḥ saṃpūrṇamānasaḥ
ātmārāmasthitaḥ nityam madhye pātālakoṭare
35. baliḥ bhogābhilāṣam saṃtyajya saṃpūrṇamānasaḥ
nityam pātālakoṭare madhye ātmārāmasthitaḥ
35. Completely abandoning the desire for worldly enjoyments, King Bali, whose mind is utterly content, remains perpetually situated in the joy of his own Self (ātman) within the hollow of Pātāla.
पुनरेतेन बलिना जगदिन्द्रतयाखिलम् ।
अनुशास्यमिदं राम बहून्वर्षगणानिह ॥ ३६ ॥
punaretena balinā jagadindratayākhilam ,
anuśāsyamidaṃ rāma bahūnvarṣagaṇāniha 36
36. punar etena balinā jagat indratayā akhilam
anuśāsyam idam rāma bahūn varṣagaṇān iha
36. rāma punar etena balinā idam akhilam jagat
indratayā iha bahūn varṣagaṇān anuśāsyam
36. Furthermore, O Rāma, this entire world is to be ruled by this same Bali as Indra for many years to come.
न तस्येन्द्रपदप्राप्त्या तुष्टिः समुपजायते ।
न तस्य स्वपदभ्रंशादुद्वेग उपजायते ॥ ३७ ॥
na tasyendrapadaprāptyā tuṣṭiḥ samupajāyate ,
na tasya svapadabhraṃśādudvega upajāyate 37
37. na tasya indrapadaprāptyā tuṣṭiḥ samupajāyate
na tasya svapadabhraṃśāt udvegaḥ upajāyate
37. tasya indrapadaprāptyā tuṣṭiḥ na samupajāyate;
tasya svapadabhraṃśāt udvegaḥ na upajāyate
37. He feels no satisfaction upon attaining the position of Indra, nor does he experience any distress from being dislodged from his own position.
समः सर्वेषु भावेषु सर्वदैवोदिताशयः ।
संप्राप्तमाहरन्स्वस्थ आकाश इव तिष्ठति ॥ ३८ ॥
samaḥ sarveṣu bhāveṣu sarvadaivoditāśayaḥ ,
saṃprāptamāharansvastha ākāśa iva tiṣṭhati 38
38. samaḥ sarveṣu bhāveṣu sarvadā eva uditāśayaḥ
samprāptam āharan svasthaḥ ākāśaḥ iva tiṣṭhati
38. (saḥ) sarveṣu bhāveṣu samaḥ sarvadā eva uditāśayaḥ
samprāptam āharan svasthaḥ ākāśaḥ iva tiṣṭhati
38. Equal in all conditions, his mind ever enlightened, accepting whatever comes to him, he abides in self-possession, like the vast expanse of space.
बलेर्विज्ञानसंप्राप्तिरेषा ते कथिता मया ।
एतां दृष्टिमवष्टभ्य त्वमप्यभ्युदितो भव ॥ ३९ ॥
balervijñānasaṃprāptireṣā te kathitā mayā ,
etāṃ dṛṣṭimavaṣṭabhya tvamapyabhyudito bhava 39
39. baleḥ vijñānasaṃprāptiḥ eṣā te kathitā mayā etām
dṛṣṭim avaṣṭabhya tvam api abhyuditaḥ bhava
39. mayā te baleḥ eṣā vijñānasaṃprāptiḥ kathitā tvam
api etām dṛṣṭim avaṣṭabhya abhyuditaḥ bhava
39. This attainment of true knowledge (vijñāna) by Bali has been described by me to you. Relying on this very insight, you too should become enlightened.
बलिवत्प्रविवेकेन नित्योऽहमिति निश्चयात् ।
पदमासादयाद्वैतं पौरुषेणैव राघव ॥ ४० ॥
balivatpravivekena nityo'hamiti niścayāt ,
padamāsādayādvaitaṃ pauruṣeṇaiva rāghava 40
40. balivat pravivekena nityaḥ aham iti niścayāt
padam āsādaya advaitam pauruṣeṇa eva rāghava
40. rāghava balivat pravivekena nityaḥ aham iti
niścayāt pauruṣeṇa eva advaitam padam āsādaya
40. O Rāghava, through supreme discernment and a firm conviction that 'I am eternal', just like Bali, attain the non-dual (advaita) state by your own exertion.
द्वे चाष्टौ चैव वर्षाणां कोटीर्भुक्त्वा जगत्त्रयम् ।
अन्ते वैरस्यमापन्नो बलिरप्यसरोत्तमः ॥ ४१ ॥
dve cāṣṭau caiva varṣāṇāṃ koṭīrbhuktvā jagattrayam ,
ante vairasyamāpanno balirapyasarottamaḥ 41
41. dve ca aṣṭau ca eva varṣāṇām koṭīḥ bhuktvā jagat-trayam
ante vairasyam āpannaḥ baliḥ api asura-uttamaḥ
41. asura-uttamaḥ baliḥ api dve ca aṣṭau ca eva varṣāṇām
koṭīḥ jagat-trayam bhuktvā ante vairasyam āpannaḥ
41. Even Bali, the best of the asuras (demons), having enjoyed the three worlds for eighty-two crores of years, eventually became weary (vairasya) of it.
तस्मादवश्यवैरस्यं भोगभारमरिंदम ।
संत्यज्य सत्यमानन्दमवैरस्यं पदं व्रज ॥ ४२ ॥
tasmādavaśyavairasyaṃ bhogabhāramariṃdama ,
saṃtyajya satyamānandamavairasyaṃ padaṃ vraja 42
42. tasmāt avaśya-vairasyam bhoga-bhāram arim-dama
saṃtyajya satyam ānandam avairasyam padam vraja
42. arim-dama tasmāt avaśya-vairasyam bhoga-bhāram
saṃtyajya satyam ānandam avairasyam padam vraja
42. Therefore, O subduer of foes (arim-dama), completely abandon this burden of enjoyment (bhoga-bhāra) which invariably leads to weariness (vairasya), and attain that state which is true (satya), blissful (ānanda), and free from all distaste.
इमा दृश्यदृशो राम नानाकारविकारदाः ।
नेह कान्ततया ज्ञेया दूराच्छैलशिला इव ॥ ४३ ॥
imā dṛśyadṛśo rāma nānākāravikāradāḥ ,
neha kāntatayā jñeyā dūrācchailaśilā iva 43
43. imā dṛśyadṛśaḥ rāma nānākāravikāradāḥ na
iha kāntatayā jñeyāḥ dūrāt śailaśilāḥ iva
43. rāma imāḥ dṛśyadṛśaḥ nānākāravikāradāḥ iha
kāntatayā na jñeyāḥ dūrāt śailaśilāḥ iva
43. O Rama, these perceptions of the visible world, which give rise to various forms and transformations, should not be considered charming here, just like mountain rocks appear from a distance.
धावमानमिहामुत्र लुठितं लोकवृत्तिषु ।
संस्थापय निबद्ध्यैतच्चेतो हृदयकोटरे ॥ ४४ ॥
dhāvamānamihāmutra luṭhitaṃ lokavṛttiṣu ,
saṃsthāpaya nibaddhyaitacceto hṛdayakoṭare 44
44. dhāvamānam ihāmutra luṭhitam lokavṛttiṣu
saṃsthāpaya nibaddhya etat cetaḥ hṛdayakoṭare
44. ihāmutra lokavṛttiṣu dhāvamānam luṭhitam etat
cetaḥ nibaddhya hṛdayakoṭare saṃsthāpaya
44. Having restrained this mind (cetas), which wanders in this world and the next and is engrossed in worldly activities, firmly settle it within the core of the heart.
चिदादित्यो भवानेव सर्वत्र जगति स्थितः ।
कः परस्ते क आत्मीयः परिस्खलसि किं मुधा ॥ ४५ ॥
cidādityo bhavāneva sarvatra jagati sthitaḥ ,
kaḥ paraste ka ātmīyaḥ pariskhalasi kiṃ mudhā 45
45. cidādityaḥ bhavān eva sarvatra jagati sthitaḥ
kaḥ paraḥ te kaḥ ātmīyaḥ pariskhalasi kim mudhā
45. bhavān eva cidādityaḥ sarvatra jagati sthitaḥ
te kaḥ paraḥ kaḥ ātmīyaḥ kim mudhā pariskhalasi
45. You yourself are the sun of consciousness, present everywhere in the universe. Who is alien to you? Who is your own? Why do you stumble in vain?
त्वमनन्तो महाबाहो त्वमाद्यः पुरुषोत्तमः ।
त्वं पदार्थशताकारैः परिस्फूर्जसि चिद्वपुः ॥ ४६ ॥
tvamananto mahābāho tvamādyaḥ puruṣottamaḥ ,
tvaṃ padārthaśatākāraiḥ parisphūrjasi cidvapuḥ 46
46. tvam anantaḥ mahābāho tvam ādyaḥ puruṣottamaḥ
tvam padārthaśatākāraiḥ parisphūrjasi cidvapuḥ
46. mahābāho tvam anantaḥ tvam ādyaḥ puruṣottamaḥ
tvam cidvapuḥ padārthaśatākāraiḥ parisphūrjasi
46. You are infinite, O mighty-armed one! You are the primeval, supreme cosmic person (puruṣa). You, whose very body is consciousness, manifest in hundreds of forms of entities.
त्वयि सर्वमिदं प्रोतं जगत्स्थावरजंगमम् ।
बोधे नित्योदिते शुद्धे सूत्रे मणिगणा यथा ॥ ४७ ॥
tvayi sarvamidaṃ protaṃ jagatsthāvarajaṃgamam ,
bodhe nityodite śuddhe sūtre maṇigaṇā yathā 47
47. tvayi sarvam idam protam jagat sthāvarajaṅgamam
bodhe nityodite śuddhe sūtre maṇigaṇāḥ yathā
47. yathā sūtre maṇigaṇāḥ tvayi śuddhe nityodite
bodhe idam sarvam sthāvarajaṅgamam jagat protam
47. Just as groups of gems are strung on a thread (sūtra), so too is this entire world, both moving and unmoving, interwoven in you, the pure, eternally manifest consciousness (bodha).
न जायसे न म्रियसे त्वमजः पुरुषो विराट् ।
चिच्छुद्धा जन्ममरणभ्रान्तयो मा भवन्तु ते ॥ ४८ ॥
na jāyase na mriyase tvamajaḥ puruṣo virāṭ ,
cicchuddhā janmamaraṇabhrāntayo mā bhavantu te 48
48. na jāyase na mriyase tvam ajaḥ puruṣaḥ virāṭ
cit śuddhā janmamaraṇabhrāntayaḥ mā bhavantu te
48. tvam ajaḥ virāṭ puruṣaḥ na jāyase na mriyase
śuddhā cit te janmamaraṇabhrāntayaḥ mā bhavantu
48. You are the unborn, universal cosmic person (puruṣa); you are neither born nor do you die. You are pure consciousness (cit). May the illusions of birth and death not befall you.
समस्तजन्मरोगाणां प्रविचार्य बलाबलम् ।
तृष्णामुत्सृज्य भोगानां भोक्तैव भव केवलम् ॥ ४९ ॥
samastajanmarogāṇāṃ pravicārya balābalam ,
tṛṣṇāmutsṛjya bhogānāṃ bhoktaiva bhava kevalam 49
49. samastajanmarogāṇām pravicārya balābalam tṛṣṇām
utsṛjya bhogānām bhoktā eva bhava kevalam
49. samastajanmarogāṇām balābalam pravicārya
bhogānām tṛṣṇām utsṛjya kevalam bhoktā eva bhava
49. Having thoroughly considered the strength and weakness of all diseases inherent in cyclic existence (saṃsāra), and having abandoned the craving (tṛṣṇā) for worldly enjoyments (bhoga), just be the pure experiencer.
त्वयि स्थिते जगन्नाथे चिदादित्ये सदोदिते ।
इदमाभासते सर्वं संसारस्वप्नमण्डनम् ॥ ५० ॥
tvayi sthite jagannāthe cidāditye sadodite ,
idamābhāsate sarvaṃ saṃsārasvapnamaṇḍanam 50
50. tvayi sthite jagannāthe citāditye sadodite
idam ābhāsate sarvam saṃsārasvapnamaṇḍanam
50. tvayi jagannāthe citāditye sadodite sthite
idam sarvam saṃsārasvapnamaṇḍanam ābhāsate
50. While you, the Lord of the world (jagannātha) and the eternally manifest Sun of consciousness (cit), are established, this entire world, which is merely the adornment of the dream of cyclic existence (saṃsāra), appears.
मा विषादं कृथा व्यर्थं सुखदुःखैषणा न ते ।
शुद्धचित्तोऽसि सर्वात्मा सर्ववस्त्ववभासकः ॥ ५१ ॥
mā viṣādaṃ kṛthā vyarthaṃ sukhaduḥkhaiṣaṇā na te ,
śuddhacitto'si sarvātmā sarvavastvavabhāsakaḥ 51
51. mā viṣādam kṛthāḥ vyartham sukhaduḥkhaiṣaṇā na te
śuddhacittaḥ asi sarvātmā sarvavastvavabhāsakaḥ
51. te sukhaduḥkhaiṣaṇā na vyartham mā viṣādam kṛthāḥ
śuddhacittaḥ asi sarvātmā sarvavastvavabhāsakaḥ
51. Do not lament in vain; the desire for pleasure and pain is not yours. You are pure consciousness, the Self (ātman) of all, the illuminator of all objects.
पूर्वमिष्टमनिष्टं त्वमनिष्टं चेष्टमित्यपि ।
परिकल्प्य तदभ्यासात्तत्ततोऽपि परित्यज ॥ ५२ ॥
pūrvamiṣṭamaniṣṭaṃ tvamaniṣṭaṃ ceṣṭamityapi ,
parikalpya tadabhyāsāttattato'pi parityaja 52
52. pūrvam iṣṭam aniṣṭam tvam aniṣṭam ca iṣṭam iti api
parikalpya tat abhyāsāt tat tataḥ api parityaja
52. tvam pūrvam iṣṭam aniṣṭam ca aniṣṭam iṣṭam iti
api parikalpya tataḥ tat api abhyāsāt parityaja
52. First, you conceive of what is desirable as undesirable, and what is undesirable as desirable. Then, through constant practice (of discernment), abandon even that (habit of conceptualization).
इष्टानिष्टदृशोस्त्यागे समतोदेति शाश्वती ।
तया हृदयवर्तिन्या पुनर्जन्तुर्न जायते ॥ ५३ ॥
iṣṭāniṣṭadṛśostyāge samatodeti śāśvatī ,
tayā hṛdayavartinyā punarjanturna jāyate 53
53. iṣṭāniṣṭadṛśoḥ tyāge samatā udeti śāśvatī
tayā hṛdayavartinyā punaḥ jantuḥ na jāyate
53. iṣṭāniṣṭadṛśoḥ tyāge śāśvatī samatā udeti
tayā hṛdayavartinyā jantuḥ punaḥ na jāyate
53. Upon abandoning the perceptions of the desirable and the undesirable, eternal equanimity (samatā) arises. Through that (equanimity) abiding in the heart, a living being (jantu) is not reborn.
येषु येषु प्रदेशेषु मनो मज्जति बालवत् ।
तेभ्यस्तेभ्यः समाहृत्य तद्धि तत्त्वे नियोजयेत् ॥ ५४ ॥
yeṣu yeṣu pradeśeṣu mano majjati bālavat ,
tebhyastebhyaḥ samāhṛtya taddhi tattve niyojayet 54
54. yeṣu yeṣu pradeśeṣu manaḥ majjati bālavat
tebhyaḥ tebhyaḥ samāhṛtya tat hi tattve niyojayet
54. bālavat manaḥ yeṣu yeṣu pradeśeṣu majjati
tebhyaḥ tebhyaḥ samāhṛtya tat hi tattve niyojayet
54. Into whichever regions the mind plunges like a child, from those very (regions) one should withdraw it and indeed engage it in the ultimate reality (tattva).
एवमभ्यागताभ्यासं मनोमत्तमतंगजम् ।
निबध्य सर्वभावेन परं श्रेयोऽधिगम्यते ॥ ५५ ॥
evamabhyāgatābhyāsaṃ manomattamataṃgajam ,
nibadhya sarvabhāvena paraṃ śreyo'dhigamyate 55
55. evam abhyāgata-abhyāsam manaḥ matta-mataṅgajam
nibadhya sarva-bhāvena param śreyaḥ adhigamyate
55. evam abhyāgata-abhyāsam matta-mataṅgajam manaḥ
sarva-bhāvena nibadhya param śreyaḥ adhigamyate
55. Thus, by firmly restraining the mind, which, like a mad elephant, has become accustomed (to wandering), with one's entire being, the supreme good is attained.
मा शरीरयथार्थज्ञैर्मिथ्यादृष्टिहताशयैः ।
धूर्तैः संकल्पविक्रीतैर्विमूढैः समतां व्रज ॥ ५६ ॥
mā śarīrayathārthajñairmithyādṛṣṭihatāśayaiḥ ,
dhūrtaiḥ saṃkalpavikrītairvimūḍhaiḥ samatāṃ vraja 56
56. mā śarīra-yathā-artha-jñaiḥ mithyā-dṛṣṭi-hata-āśayaiḥ
dhūrtaiḥ saṃkalpa-vikrītaiḥ vimūḍhaiḥ samatām vraja
56. mā śarīra-yathā-artha-jñaiḥ mithyā-dṛṣṭi-hata-āśayaiḥ
dhūrtaiḥ saṃkalpa-vikrītaiḥ vimūḍhaiḥ samatām vraja
56. Do not equate yourself with those who, despite their claims of knowing the body's true nature, have their minds corrupted by false views, are deceitful, are enslaved by their own intentions, and are utterly deluded.
अकिंचनात्स्वनिर्णीतौ लम्बमानात्परोक्तिषु ।
न मौर्ख्यादधिको लोके कश्चिदस्तीह दुःखदः ॥ ५७ ॥
akiṃcanātsvanirṇītau lambamānātparoktiṣu ,
na maurkhyādadhiko loke kaścidastīha duḥkhadaḥ 57
57. akiṃcanāt sva-nirṇītau lambamānāt para-uktiṣu na
maurkhyāt adhikaḥ loke kaścit asti iha duḥkhadaḥ
57. loke iha sva-nirṇītau akiṃcanāt para-uktiṣu
lambamānāt maurkhyāt adhikaḥ duḥkhadaḥ kaścit na asti
57. In this world, there is no one who brings more suffering than a fool (maurkhya) who is incapable of independent self-discernment and relies solely on the statements of others.
त्वमेतदविवेकाब्भ्रमुदितं हृदयाम्बरे ।
विवेकपवनेनाशु दूरं नय महामते ॥ ५८ ॥
tvametadavivekābbhramuditaṃ hṛdayāmbare ,
vivekapavanenāśu dūraṃ naya mahāmate 58
58. tvam etat aviveka-abhram uditam hṛdaya-ambare
viveka-pavanena āśu dūram naya mahā-mate
58. mahā-mate,
tvam etat aviveka-abhram hṛdaya-ambare uditam viveka-pavanena āśu dūram naya
58. O great-minded one, quickly drive away this cloud of indiscernment that has arisen in the sky of the heart, using the wind of discernment.
आत्मनैव प्रयत्नेन यावदात्मावलोकने ।
न कृतोऽनुग्रहस्तावन्न विचारोदयो भवेत् ॥ ५९ ॥
ātmanaiva prayatnena yāvadātmāvalokane ,
na kṛto'nugrahastāvanna vicārodayo bhavet 59
59. ātmanā eva prayatnena yāvat ātma-avalokane na
kṛtaḥ anugrahaḥ tāvat na vicāra-udayaḥ bhavet
59. yāvat ātmanā eva prayatnena ātma-avalokane
anugrahaḥ na kṛtaḥ tāvat vicāra-udayaḥ na bhavet
59. As long as, through one's own effort (prayatna), grace (anugraha) is not generated for the realization of the self (ātman), then the awakening of discerning inquiry (vicāra) will not arise.
वेदवेदान्तशास्त्रार्थतर्कदृष्टिभिरप्ययम् ।
नात्मा प्रकटतामेति यावन्न स्वमवेक्षितम् ॥ ६० ॥
vedavedāntaśāstrārthatarkadṛṣṭibhirapyayam ,
nātmā prakaṭatāmeti yāvanna svamavekṣitam 60
60. veda-vedānta-śāstra-artha-tarka-dṛṣṭibhiḥ api ayam
na ātmā prakaṭatām eti yāvat na svam avekṣitam
60. ayam ātmā veda-vedānta-śāstra-artha-tarka-dṛṣṭibhiḥ
api prakaṭatām na eti yāvat svam avekṣitam na
60. Even through the insights of logic (tarka-dṛṣṭi) derived from the meanings (artha) of the Vedic and Vedāntic scriptures (śāstra), this self (ātman) does not attain manifestation until one's own self (sva) has been directly perceived.
त्वमात्मन्यात्मना राम प्रसादे समवस्थितः ।
प्राप्तोऽसि विततं बोधं मद्वचस्येव बुध्यसे ॥ ६१ ॥
tvamātmanyātmanā rāma prasāde samavasthitaḥ ,
prāpto'si vitataṃ bodhaṃ madvacasyeva budhyase 61
61. tvam ātmani ātmanā rāma prasāde samavasthitaḥ
prāptaḥ asi vitatam bodham mat-vacasi eva budhyase
61. rāma tvam ātmani ātmanā prasāde samavasthitaḥ asi
vitatam bodham prāptaḥ mat-vacasi eva budhyase
61. O Rāma, you are perfectly established within the self (ātman) by your own self (ātman), abiding in a state of grace (prasāda). You have attained extensive knowledge (bodha), and indeed, you comprehend it through my words.
विकल्पांशविहीनस्य त्वयैषा चिद्विवस्वतः ।
गृहीता वितता व्याप्तिर्मदुक्त्या परमात्मनः ॥ ६२ ॥
vikalpāṃśavihīnasya tvayaiṣā cidvivasvataḥ ,
gṛhītā vitatā vyāptirmaduktyā paramātmanaḥ 62
62. vikalpa-aṃśa-vihīnasya tvayā eṣā cit vivasvataḥ
gṛhītā vitatā vyāptiḥ mat-uktyā parama-ātmanaḥ
62. vikalpa-aṃśa-vihīnasya vivasvataḥ parama-ātmanaḥ
eṣā vitatā cit-vyāptiḥ tvayā mat-uktyā gṛhītā
62. This extensive pervasion (vyāpti) of consciousness (cit), belonging to the supreme self (paramātman) – the radiant one (vivasvat) who is devoid of any aspect of mental constructs (vikalpa) – has been grasped by you through my words.
विलीनसर्वसंकल्पः शान्तसंदेहविभ्रमः ।
क्षीणकौतुकनीहारो जातोऽसि विगतज्वरः ॥ ६३ ॥
vilīnasarvasaṃkalpaḥ śāntasaṃdehavibhramaḥ ,
kṣīṇakautukanīhāro jāto'si vigatajvaraḥ 63
63. vilīnasarvasaṅkalpaḥ śāntasaṃdehavibhramaḥ
kṣīṇakautukanīhāraḥ jātaḥ asi vigatajvaraḥ
63. vilīnasarvasaṅkalpaḥ śāntasaṃdehavibhramaḥ
kṣīṇakautukanīhāraḥ vigatajvaraḥ jātaḥ asi
63. Your every desire has dissolved, your doubts and delusions are pacified, and the mist of curiosity has diminished. You have become free from all agitation.
यदुपगच्छसि पासि निहंसि वा पिबसि विस्मयसे च विवर्धसे ।
तदपि तेन तदास्तु यदा मुने विगतबोधकलङ्कविशङ्कितः ॥ ६४ ॥
yadupagacchasi pāsi nihaṃsi vā pibasi vismayase ca vivardhase ,
tadapi tena tadāstu yadā mune vigatabodhakalaṅkaviśaṅkitaḥ 64
64. yat upagacchasi pāsi nihaṃsi vā
pibasi vismayase ca vivardhase
tat api tena tadā astu yadā mune
vigatabodhakalaṅkaviśaṅkitaḥ
64. mune yadā vigatabodhakalaṅkaviśaṅkitaḥ
(asi) yat upagacchasi pāsi
vā nihaṃsi pibasi ca vismayase
vivardhase tat api tena tadā astu
64. O sage, whatever you encounter, protect, or destroy; whatever you consume, marvel at, or cultivate – let all that be, but only when you are free from the defilement of conceptual knowledge and from all apprehension.

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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 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 (current chapter) 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