योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-5, chapter-34
Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीभगवानुवाच ।
वरं गुणनिधे दैत्यकुलचूडामहामणे ।
गृहाणाभिमतं भूयो जन्म दुःखोपशान्तये ॥ १ ॥
वरं गुणनिधे दैत्यकुलचूडामहामणे ।
गृहाणाभिमतं भूयो जन्म दुःखोपशान्तये ॥ १ ॥
śrībhagavānuvāca ,
varaṃ guṇanidhe daityakulacūḍāmahāmaṇe ,
gṛhāṇābhimataṃ bhūyo janma duḥkhopaśāntaye 1
varaṃ guṇanidhe daityakulacūḍāmahāmaṇe ,
gṛhāṇābhimataṃ bhūyo janma duḥkhopaśāntaye 1
1.
śrībhagavān uvāca varam guṇanidhe daityakulacūḍāmahāmaṇe
gṛhāṇa abhimatam bhūyaḥ janma duḥkhopaśāntaye
gṛhāṇa abhimatam bhūyaḥ janma duḥkhopaśāntaye
1.
śrībhagavān uvāca he guṇanidhe,
he daityakulacūḍāmahāmaṇe,
duḥkhopaśāntaye (tava) bhūyaḥ janma (tava) abhimatam varam gṛhāṇa
he daityakulacūḍāmahāmaṇe,
duḥkhopaśāntaye (tava) bhūyaḥ janma (tava) abhimatam varam gṛhāṇa
1.
The Blessed Lord said: "O treasure of virtues, O great crest-jewel among the demon lineage! Accept your desired boon, once more, for the alleviation of suffering in future existences."
प्रह्लाद उवाच ।
सर्वसंकल्पफलद सर्वलोकान्तरस्थित ।
यदुदारतमं वेत्सि तदेवादिश मे विभो ॥ २ ॥
सर्वसंकल्पफलद सर्वलोकान्तरस्थित ।
यदुदारतमं वेत्सि तदेवादिश मे विभो ॥ २ ॥
prahlāda uvāca ,
sarvasaṃkalpaphalada sarvalokāntarasthita ,
yadudāratamaṃ vetsi tadevādiśa me vibho 2
sarvasaṃkalpaphalada sarvalokāntarasthita ,
yadudāratamaṃ vetsi tadevādiśa me vibho 2
2.
prahlādaḥ uvāca sarvasaṅkalpaphalada sarvalokāntarasthita
yat udāratamam vetsi tat eva ādiśa me vibho
yat udāratamam vetsi tat eva ādiśa me vibho
2.
prahlādaḥ uvāca vibho sarvasaṅkalpaphalada
sarvalokāntarasthita yat udāratamam vetsi tat eva me ādiśa
sarvalokāntarasthita yat udāratamam vetsi tat eva me ādiśa
2.
Prahlāda said: "O Lord (vibho), giver of the fruits of all intentions, You who reside within all worlds, please instruct me regarding whatever You consider to be the most excellent."
श्रीभगवानुवाच ।
सर्वसंभ्रमसंशान्त्यै परमाय फलाय च ।
ब्रह्मविश्रान्तिपर्यन्तो विचारोऽस्तु तवानघ ॥ ३ ॥
सर्वसंभ्रमसंशान्त्यै परमाय फलाय च ।
ब्रह्मविश्रान्तिपर्यन्तो विचारोऽस्तु तवानघ ॥ ३ ॥
śrībhagavānuvāca ,
sarvasaṃbhramasaṃśāntyai paramāya phalāya ca ,
brahmaviśrāntiparyanto vicāro'stu tavānagha 3
sarvasaṃbhramasaṃśāntyai paramāya phalāya ca ,
brahmaviśrāntiparyanto vicāro'stu tavānagha 3
3.
śrībhagavān uvāca sarvasaṃbhramasaṃśāntyai paramāya
phalāya ca brahmaviśrāntiparyantaḥ vicāraḥ astu tava anagha
phalāya ca brahmaviśrāntiparyantaḥ vicāraḥ astu tava anagha
3.
śrībhagavān uvāca anagha sarvasaṃbhramasaṃśāntyai ca
paramāya phalāya brahmaviśrāntiparyantaḥ vicāraḥ tava astu
paramāya phalāya brahmaviśrāntiparyantaḥ vicāraḥ tava astu
3.
The Blessed Lord said: "O sinless one (anagha), for the complete calming of all agitation and for the supreme fruit, let this inquiry (vicāra), which culminates in rest in (brahman), be yours."
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा दितिपुत्रेन्द्रं विष्णुरन्तरधीयत ।
कृतघर्घरनिर्ह्रादस्तरङ्गस्तोयधेरिव ॥ ४ ॥
इत्युक्त्वा दितिपुत्रेन्द्रं विष्णुरन्तरधीयत ।
कृतघर्घरनिर्ह्रादस्तरङ्गस्तोयधेरिव ॥ ४ ॥
śrīvasiṣṭha uvāca ,
ityuktvā ditiputrendraṃ viṣṇurantaradhīyata ,
kṛtaghargharanirhrādastaraṅgastoyadheriva 4
ityuktvā ditiputrendraṃ viṣṇurantaradhīyata ,
kṛtaghargharanirhrādastaraṅgastoyadheriva 4
4.
śrīvasiṣṭhaḥ uvāca iti uktvā ditiputrendram viṣṇuḥ
antaradhīyata kṛtaghargharanirhrādaḥ taraṅgastoyadheḥ iva
antaradhīyata kṛtaghargharanirhrādaḥ taraṅgastoyadheḥ iva
4.
śrīvasiṣṭhaḥ uvāca iti uktvā viṣṇuḥ ditiputrendram
taraṅgastoyadheḥ iva kṛtaghargharanirhrādaḥ antaradhīyata
taraṅgastoyadheḥ iva kṛtaghargharanirhrādaḥ antaradhīyata
4.
Śrī Vasiṣṭha said: "Having thus spoken to Prahlāda, the chief of Diti's sons, Viṣṇu disappeared, making a rumbling sound like the roaring waves of the ocean."
विष्णावन्तर्हिते देवे पूजायां कुसुमाञ्जलिम् ।
पाश्चात्यं दानवस्त्वक्त्वा मणिरत्नपरिष्कृतम् ॥ ५ ॥
पाश्चात्यं दानवस्त्वक्त्वा मणिरत्नपरिष्कृतम् ॥ ५ ॥
viṣṇāvantarhite deve pūjāyāṃ kusumāñjalim ,
pāścātyaṃ dānavastvaktvā maṇiratnapariṣkṛtam 5
pāścātyaṃ dānavastvaktvā maṇiratnapariṣkṛtam 5
5.
viṣṇau antarhite deve pūjāyām kusumāñjalim
pāścātyam dānavaḥ tu tyaktvā maṇiratnapariṣkṛtam
pāścātyam dānavaḥ tu tyaktvā maṇiratnapariṣkṛtam
5.
viṣṇau deve antarhite,
dānavaḥ tu maṇiratnapariṣkṛtam pāścātyam pūjāyām kusumāñjalim tyaktvā
dānavaḥ tu maṇiratnapariṣkṛtam pāścātyam pūjāyām kusumāñjalim tyaktvā
5.
When the divine Viṣṇu had disappeared, the Dānava (Prahlāda), abandoning the subsequent flower offering in the worship, which was adorned with jewels and gems, then… (The sentence continues in the next verse.)
पद्मासनस्थोऽतिमुदा ह्युपविश्य वरासने ।
स्तोत्रपाठविधावन्तश्चिन्तयामास चेतसा ॥ ६ ॥
स्तोत्रपाठविधावन्तश्चिन्तयामास चेतसा ॥ ६ ॥
padmāsanastho'timudā hyupaviśya varāsane ,
stotrapāṭhavidhāvantaścintayāmāsa cetasā 6
stotrapāṭhavidhāvantaścintayāmāsa cetasā 6
6.
padmāsanasthaḥ ati mudā hi upaviśya varāsane
stotra-pāṭha-vidhāu antaḥ cintayām āsa cetasā
stotra-pāṭha-vidhāu antaḥ cintayām āsa cetasā
6.
hi ati mudā padmāsanasthaḥ varāsane upaviśya
stotra-pāṭha-vidhāu antaḥ cetasā cintayām āsa
stotra-pāṭha-vidhāu antaḥ cetasā cintayām āsa
6.
Having settled down with great delight, either in the lotus posture (padmāsana) or on an excellent seat, he reflected inwardly with his mind during the process of reciting the hymn.
विचारवानेव भवान्भवत्विति भवारिणा ।
देवेनोक्तोऽस्मि तेनान्तः करोम्यात्मविचारणम् ॥ ७ ॥
देवेनोक्तोऽस्मि तेनान्तः करोम्यात्मविचारणम् ॥ ७ ॥
vicāravāneva bhavānbhavatviti bhavāriṇā ,
devenokto'smi tenāntaḥ karomyātmavicāraṇam 7
devenokto'smi tenāntaḥ karomyātmavicāraṇam 7
7.
vicāravān eva bhavān bhavatu iti bhavāriṇā devena
uktaḥ asmi tena antaḥ karomi ātma-vicāraṇam
uktaḥ asmi tena antaḥ karomi ātma-vicāraṇam
7.
bhavān vicāravān eva bhavatu iti bhavāriṇā devena
uktaḥ asmi tena antaḥ ātma-vicāraṇam karomi
uktaḥ asmi tena antaḥ ātma-vicāraṇam karomi
7.
'May you indeed be thoughtful (vicāravān),' thus I was told by the divine enemy of Bhava (Śiva); therefore, I undertake self-inquiry (ātman) within.
किमहं नाम तावत्स्यां योऽस्मिन्भुवनडम्बरे ।
वच्मि गच्छामि तिष्ठामि प्रयत्नेनाहरामि च ॥ ८ ॥
वच्मि गच्छामि तिष्ठामि प्रयत्नेनाहरामि च ॥ ८ ॥
kimahaṃ nāma tāvatsyāṃ yo'sminbhuvanaḍambare ,
vacmi gacchāmi tiṣṭhāmi prayatnenāharāmi ca 8
vacmi gacchāmi tiṣṭhāmi prayatnenāharāmi ca 8
8.
kim aham nāma tāvat syām yaḥ asmin bhuvana-ḍambare
vacmi gacchāmi tiṣṭhāmi prayatnena āharāmi ca
vacmi gacchāmi tiṣṭhāmi prayatnena āharāmi ca
8.
tāvat aham nāma kim syām yaḥ asmin bhuvana-ḍambare
vacmi gacchāmi tiṣṭhāmi ca prayatnena āharāmi
vacmi gacchāmi tiṣṭhāmi ca prayatnena āharāmi
8.
What then, am I truly, who in this grand spectacle of the world, speaks, moves, remains, and strives to acquire?
जगत्तावदिदं नाहं सवृक्षतृणपर्वतम् ।
यद्बाह्यमलमत्यन्तं तत्स्यां कथमहं किल ॥ ९ ॥
यद्बाह्यमलमत्यन्तं तत्स्यां कथमहं किल ॥ ९ ॥
jagattāvadidaṃ nāhaṃ savṛkṣatṛṇaparvatam ,
yadbāhyamalamatyantaṃ tatsyāṃ kathamahaṃ kila 9
yadbāhyamalamatyantaṃ tatsyāṃ kathamahaṃ kila 9
9.
jagat tāvat idam na aham sa-vṛkṣa-tṛṇa-parvatam
yat bāhyam malam atyantam tat syām katham aham kila
yat bāhyam malam atyantam tat syām katham aham kila
9.
tāvat idam jagat sa-vṛkṣa-tṛṇa-parvatam na aham.
yat atyantam bāhyam malam (asti),
tat aham katham kila syām?
yat atyantam bāhyam malam (asti),
tat aham katham kila syām?
9.
Certainly, I am not this world, which includes trees, grass, and mountains. How indeed could I be that which is entirely external and impure?
असन्नभ्युदितो मूकः पवनैः स्फुरितः क्षणम् ।
कालेनाल्पेन विलयी देहो नाहमचेतनः ॥ १० ॥
कालेनाल्पेन विलयी देहो नाहमचेतनः ॥ १० ॥
asannabhyudito mūkaḥ pavanaiḥ sphuritaḥ kṣaṇam ,
kālenālpena vilayī deho nāhamacetanaḥ 10
kālenālpena vilayī deho nāhamacetanaḥ 10
10.
asan abhyuditaḥ mūkaḥ pavanaiḥ sphuritaḥ kṣaṇam
kālena alpena vilayī dehaḥ na aham acetanaḥ
kālena alpena vilayī dehaḥ na aham acetanaḥ
10.
aham acetanaḥ dehaḥ na asan abhyuditaḥ mūkaḥ
pavanaiḥ kṣaṇam sphuritaḥ alpena kālena vilayī
pavanaiḥ kṣaṇam sphuritaḥ alpena kālena vilayī
10.
I am not this unconscious (acetana) body (deha), which was non-existent before it appeared, is mute, momentarily stirred by the vital breaths (pavana), and quickly perishes in a short time.
जडया कर्णशष्कुल्या कल्प्यमानः क्षणक्षयी ।
शून्याकृतिः शून्यभवः शब्दो नाहमचेतनः ॥ ११ ॥
शून्याकृतिः शून्यभवः शब्दो नाहमचेतनः ॥ ११ ॥
jaḍayā karṇaśaṣkulyā kalpyamānaḥ kṣaṇakṣayī ,
śūnyākṛtiḥ śūnyabhavaḥ śabdo nāhamacetanaḥ 11
śūnyākṛtiḥ śūnyabhavaḥ śabdo nāhamacetanaḥ 11
11.
jaḍayā karṇaśakulyā kalpyamānaḥ kṣaṇakṣayī
śūnyākṛtiḥ śūnyabhavaḥ śabdaḥ na aham acetanaḥ
śūnyākṛtiḥ śūnyabhavaḥ śabdaḥ na aham acetanaḥ
11.
aham acetanaḥ śabdaḥ na jaḍayā karṇaśakulyā
kalpyamānaḥ kṣaṇakṣayī śūnyākṛtiḥ śūnyabhavaḥ
kalpyamānaḥ kṣaṇakṣayī śūnyākṛtiḥ śūnyabhavaḥ
11.
I am not this unconscious (acetana) sound (śabda), which is perceived by the dull outer ear, is momentary (perishes in an instant), is formless, and arises from emptiness.
त्वचा क्षणविनाशिन्या प्राप्यमप्राप्यमप्यथ ।
चित्प्रसादोपलब्धात्मस्पर्शनं नास्म्यचेतनम् ॥ १२ ॥
चित्प्रसादोपलब्धात्मस्पर्शनं नास्म्यचेतनम् ॥ १२ ॥
tvacā kṣaṇavināśinyā prāpyamaprāpyamapyatha ,
citprasādopalabdhātmasparśanaṃ nāsmyacetanam 12
citprasādopalabdhātmasparśanaṃ nāsmyacetanam 12
12.
tvacā kṣaṇavināśinyā prāpyam aprāpyam api atha
citprasādopalabdhātmasparśanam na asmi acetanam
citprasādopalabdhātmasparśanam na asmi acetanam
12.
aham acetanam citprasādopalabdhātmasparśanam na
asmi kṣaṇavināśinyā tvacā prāpyam aprāpyam api atha
asmi kṣaṇavināśinyā tvacā prāpyam aprāpyam api atha
12.
I am not this unconscious (acetana) contact or sensation (sparśana) of the true self (ātman), which is realized through the clarity of pure consciousness, and which is both perceptible and imperceptible through the transient (kṣaṇavināśinī) skin.
बद्धात्मा जिह्वया तुच्छो लोलया लोलसत्तया ।
स्वल्पस्पन्दो द्रव्यनिष्ठो रसो नाहमचेतनः ॥ १३ ॥
स्वल्पस्पन्दो द्रव्यनिष्ठो रसो नाहमचेतनः ॥ १३ ॥
baddhātmā jihvayā tuccho lolayā lolasattayā ,
svalpaspando dravyaniṣṭho raso nāhamacetanaḥ 13
svalpaspando dravyaniṣṭho raso nāhamacetanaḥ 13
13.
baddhātmā jihvayā tucchaḥ lolayā lolasattayā
svalpaspandaḥ dravyaniṣṭhaḥ rasaḥ na aham acetanaḥ
svalpaspandaḥ dravyaniṣṭhaḥ rasaḥ na aham acetanaḥ
13.
aham acetanaḥ rasaḥ na baddhātmā jihvayā tucchaḥ
lolayā lolasattayā svalpaspandaḥ dravyaniṣṭhaḥ
lolayā lolasattayā svalpaspandaḥ dravyaniṣṭhaḥ
13.
I am not this unconscious (acetana) taste (rasa), which has its nature (ātman) bound, is trifling, perceived by the fickle tongue due to its restless mode of being, having subtle vibrations, and inhering in material substance.
दृश्यदर्शनयोर्लीनं क्षयिक्षणविनाशिनोः ।
केवले द्रष्टरि क्षीणं रूपं नाहमचेतनम् ॥ १४ ॥
केवले द्रष्टरि क्षीणं रूपं नाहमचेतनम् ॥ १४ ॥
dṛśyadarśanayorlīnaṃ kṣayikṣaṇavināśinoḥ ,
kevale draṣṭari kṣīṇaṃ rūpaṃ nāhamacetanam 14
kevale draṣṭari kṣīṇaṃ rūpaṃ nāhamacetanam 14
14.
dṛśyadarśanayoḥ līnam kṣayikṣaṇavināśinoḥ |
kevale draṣṭari kṣīṇam rūpam na aham acetanam ||
kevale draṣṭari kṣīṇam rūpam na aham acetanam ||
14.
aham acetanam rūpam na,
(yat) dṛśyadarśanayoḥ līnam,
kṣayikṣaṇavināśinoḥ (ca),
(tat) kevale draṣṭari kṣīṇam.
(yat) dṛśyadarśanayoḥ līnam,
kṣayikṣaṇavināśinoḥ (ca),
(tat) kevale draṣṭari kṣīṇam.
14.
I am not that unconscious form which is absorbed in both the seen object and the act of seeing – both of which are perishable and momentarily destructive – and which has dissolved into the pure observer.
नासयाप्यन्धजडया क्षयिण्या परिकल्पितः ।
पेलवोऽनियताकारो गन्धो नाहमचेतनः ॥ १५ ॥
पेलवोऽनियताकारो गन्धो नाहमचेतनः ॥ १५ ॥
nāsayāpyandhajaḍayā kṣayiṇyā parikalpitaḥ ,
pelavo'niyatākāro gandho nāhamacetanaḥ 15
pelavo'niyatākāro gandho nāhamacetanaḥ 15
15.
nāsayā api andhajaḍayā kṣayiṇyā parikalpitaḥ |
pelavaḥ aniyatākāraḥ gandhaḥ na aham acetanaḥ ||
pelavaḥ aniyatākāraḥ gandhaḥ na aham acetanaḥ ||
15.
aham acetanaḥ pelavaḥ aniyatākāraḥ gandhaḥ na,
(yaḥ) andhajaḍayā kṣayiṇyā nāsayā api parikalpitaḥ.
(yaḥ) andhajaḍayā kṣayiṇyā nāsayā api parikalpitaḥ.
15.
I am not the unconscious, subtle, and formless smell which is apprehended even by the perishable, blind, and inert nose.
निर्ममोऽमननः शान्तो गतपञ्चेन्द्रियभ्रमः ।
शुद्धचेतन एवाहं कलाकलनवर्जितः ॥ १६ ॥
शुद्धचेतन एवाहं कलाकलनवर्जितः ॥ १६ ॥
nirmamo'mananaḥ śānto gatapañcendriyabhramaḥ ,
śuddhacetana evāhaṃ kalākalanavarjitaḥ 16
śuddhacetana evāhaṃ kalākalanavarjitaḥ 16
16.
nirmamaḥ amamanaḥ śāntaḥ gatapañcendriyabhramaḥ
| śuddhacetanaḥ eva aham kalākalana varjitaḥ ||
| śuddhacetanaḥ eva aham kalākalana varjitaḥ ||
16.
aham nirmamaḥ amananaḥ śāntaḥ gatapañcendriyabhramaḥ śuddhacetanaḥ eva kalākalana varjitaḥ.
16.
I am indeed pure consciousness, free from possessiveness, beyond mental activity, peaceful, whose delusion regarding the five senses has departed, and who is devoid of any parts or divisions.
चेत्यवर्जितचिन्मात्रमहमेषोऽवभासकः ।
सबाह्याभ्यन्तरव्यापी निष्कलामलसन्मयः ॥ १७ ॥
सबाह्याभ्यन्तरव्यापी निष्कलामलसन्मयः ॥ १७ ॥
cetyavarjitacinmātramahameṣo'vabhāsakaḥ ,
sabāhyābhyantaravyāpī niṣkalāmalasanmayaḥ 17
sabāhyābhyantaravyāpī niṣkalāmalasanmayaḥ 17
17.
cetyavarjita cinmātram aham eṣaḥ avabhāsakaḥ
| sabāhyābhyantaravyāpī niṣkalamalasanmayaḥ ||
| sabāhyābhyantaravyāpī niṣkalamalasanmayaḥ ||
17.
aham eṣaḥ cetyavarjitam cinmātram avabhāsakaḥ sabāhyābhyantaravyāpī niṣkalamalasanmayaḥ.
17.
I am this pure consciousness, devoid of any objects of perception, the illuminator. I pervade both externally and internally, consisting of stainless, partless, pure being.
अनेन चेतनेनेमे सर्वे घटपटादयः ।
सूर्यान्ता अवभास्यन्ते दीपेनोत्तमतेजसा ॥ १८ ॥
सूर्यान्ता अवभास्यन्ते दीपेनोत्तमतेजसा ॥ १८ ॥
anena cetaneneme sarve ghaṭapaṭādayaḥ ,
sūryāntā avabhāsyante dīpenottamatejasā 18
sūryāntā avabhāsyante dīpenottamatejasā 18
18.
anena cetanena ime sarve ghaṭapaṭādayaḥ
sūryāntā avabhāsyante dīpena uttamatejasā
sūryāntā avabhāsyante dīpena uttamatejasā
18.
anena cetanena ime sarve ghaṭapaṭādayaḥ
sūryāntā uttamatejasā dīpena avabhāsyante
sūryāntā uttamatejasā dīpena avabhāsyante
18.
By this consciousness, all these things, from pots and clothes up to the sun, are illuminated, just as by a lamp of supreme brilliance.
आ इदानीं स्मृतं सत्यमेतत्तदखिलं मया ।
निर्विकल्पचिदाभास एष आत्मास्मि सर्वगः ॥ १९ ॥
निर्विकल्पचिदाभास एष आत्मास्मि सर्वगः ॥ १९ ॥
ā idānīṃ smṛtaṃ satyametattadakhilaṃ mayā ,
nirvikalpacidābhāsa eṣa ātmāsmi sarvagaḥ 19
nirvikalpacidābhāsa eṣa ātmāsmi sarvagaḥ 19
19.
ā idānīm smṛtam satyam etat tat akhilam mayā
nirvikalpacidābhāsaḥ eṣaḥ ātmā asmi sarvagaḥ
nirvikalpacidābhāsaḥ eṣaḥ ātmā asmi sarvagaḥ
19.
ā idānīm mayā etat tat akhilam satyam smṛtam.
eṣaḥ nirvikalpacidābhāsaḥ sarvagaḥ ātmā asmi
eṣaḥ nirvikalpacidābhāsaḥ sarvagaḥ ātmā asmi
19.
Ah, now I have remembered this entire truth: I am this all-pervading self (ātman), a manifestation of undifferentiated consciousness (cidābhāsa).
अनेनैताः स्फुरन्तीह विचित्रेन्द्रियवृत्तयः ।
तेजसान्तःप्रकाशेन यथाग्निकणपङ्क्तयः ॥ २० ॥
तेजसान्तःप्रकाशेन यथाग्निकणपङ्क्तयः ॥ २० ॥
anenaitāḥ sphurantīha vicitrendriyavṛttayaḥ ,
tejasāntaḥprakāśena yathāgnikaṇapaṅktayaḥ 20
tejasāntaḥprakāśena yathāgnikaṇapaṅktayaḥ 20
20.
anena etāḥ sphuranti iha vicitra indriyavṛttayaḥ
tejasā antaḥprakāśena yathā agnikaṇapaṅktayaḥ
tejasā antaḥprakāśena yathā agnikaṇapaṅktayaḥ
20.
iha anena etāḥ vicitrendriyavṛttayaḥ tejasā
antaḥprakāśena yathā agnikaṇapaṅktayaḥ sphuranti
antaḥprakāśena yathā agnikaṇapaṅktayaḥ sphuranti
20.
By this, these various functions of the senses (indriyavṛtti) manifest here, just as rows of fire-sparks (agnikaṇa) [are seen] by an inner light (antaḥprakāśa).
अनेनैताः स्फुरन्तीह विचित्रेन्द्रियपङ्क्तयः ।
सर्वगेन निदाघेन यथा मरुमरीचिकाः ॥ २१ ॥
सर्वगेन निदाघेन यथा मरुमरीचिकाः ॥ २१ ॥
anenaitāḥ sphurantīha vicitrendriyapaṅktayaḥ ,
sarvagena nidāghena yathā marumarīcikāḥ 21
sarvagena nidāghena yathā marumarīcikāḥ 21
21.
anena etāḥ sphuranti iha vicitra indriyapaṅktayaḥ
sarvageṇa nidāghena yathā marumarīcikāḥ
sarvageṇa nidāghena yathā marumarīcikāḥ
21.
iha anena etāḥ vicitrendriyapaṅktayaḥ sarvageṇa
nidāghena yathā marumarīcikāḥ sphuranti
nidāghena yathā marumarīcikāḥ sphuranti
21.
By this, these various collections of senses (indriyapaṅkti) manifest here, just as desert mirages (marumarīcikā) [appear] due to all-pervading heat (nidāgha).
अनेनैतत्पदार्थानां वस्तुत्वं प्रतिपाद्यते ।
शुक्लादिगुणवत्त्वं स्वं प्रदीपेनेव वाससाम् ॥ २२ ॥
शुक्लादिगुणवत्त्वं स्वं प्रदीपेनेव वाससाम् ॥ २२ ॥
anenaitatpadārthānāṃ vastutvaṃ pratipādyate ,
śuklādiguṇavattvaṃ svaṃ pradīpeneva vāsasām 22
śuklādiguṇavattvaṃ svaṃ pradīpeneva vāsasām 22
22.
anena etat padārthānām vastutvam pratipādyate
śuklādiguṇavattvam svam pradīpena iva vāsasām
śuklādiguṇavattvam svam pradīpena iva vāsasām
22.
anena etat padārthānām vastutvam pratipādyate
iva pradīpena vāsasām svam śuklādiguṇavattvam
iva pradīpena vāsasām svam śuklādiguṇavattvam
22.
By means of this (ātman), the substantiality of these objects is established, just as the inherent quality of whiteness, etc., of garments is revealed by a lamp.
असावेव हि भूतानां सर्वेषामेव जाग्रताम् ।
सर्वानुभविताभूमिरात्मा मुकुरवत्स्थितः ॥ २३ ॥
सर्वानुभविताभूमिरात्मा मुकुरवत्स्थितः ॥ २३ ॥
asāveva hi bhūtānāṃ sarveṣāmeva jāgratām ,
sarvānubhavitābhūmirātmā mukuravatsthitaḥ 23
sarvānubhavitābhūmirātmā mukuravatsthitaḥ 23
23.
asau eva hi bhūtānām sarveṣām eva jāgratām
sarvānubhavitābhūmiḥ ātmā mukuravat sthitaḥ
sarvānubhavitābhūmiḥ ātmā mukuravat sthitaḥ
23.
asau eva hi ātmā sarveṣām eva jāgratām bhūtānām
sarvānubhavitābhūmiḥ mukuravat sthitaḥ
sarvānubhavitābhūmiḥ mukuravat sthitaḥ
23.
Indeed, that very Self (ātman) is the ground for all experiences of all living beings who are awake, existing like a mirror.
तस्यैकस्याविकल्पस्य चिद्दीपस्य प्रसादतः ।
उष्णोऽर्कः शिशिरश्चन्द्रो घनोऽद्रिर्विद्रुतं पयः ॥ २४ ॥
उष्णोऽर्कः शिशिरश्चन्द्रो घनोऽद्रिर्विद्रुतं पयः ॥ २४ ॥
tasyaikasyāvikalpasya ciddīpasya prasādataḥ ,
uṣṇo'rkaḥ śiśiraścandro ghano'drirvidrutaṃ payaḥ 24
uṣṇo'rkaḥ śiśiraścandro ghano'drirvidrutaṃ payaḥ 24
24.
tasya ekasya avikalpasya ciddīpasya prasādataḥ uṣṇaḥ
arkaḥ śiśiraḥ candraḥ ghanaḥ adriḥ vidrutam payaḥ
arkaḥ śiśiraḥ candraḥ ghanaḥ adriḥ vidrutam payaḥ
24.
tasya ekasya avikalpasya ciddīpasya prasādataḥ arkaḥ
uṣṇaḥ candraḥ śiśiraḥ adriḥ ghanaḥ payaḥ vidrutam
uṣṇaḥ candraḥ śiśiraḥ adriḥ ghanaḥ payaḥ vidrutam
24.
By the grace of that singular, undifferentiated lamp of consciousness, the sun is hot, the moon is cool, the mountain is solid, and water is liquid.
सातत्येनानुभूतानां सर्वेषां च जगत्स्थितौ ।
एतत्कारणमाद्यं तत्कारणं नास्य विद्यते ॥ २५ ॥
एतत्कारणमाद्यं तत्कारणं नास्य विद्यते ॥ २५ ॥
sātatyenānubhūtānāṃ sarveṣāṃ ca jagatsthitau ,
etatkāraṇamādyaṃ tatkāraṇaṃ nāsya vidyate 25
etatkāraṇamādyaṃ tatkāraṇaṃ nāsya vidyate 25
25.
sātatyeṇa anubhūtānām sarveṣām ca jagatsthitau
etat kāraṇam ādyam tat kāraṇam na asya vidyate
etat kāraṇam ādyam tat kāraṇam na asya vidyate
25.
etat sātatyeṇa anubhūtānām sarveṣām ca jagatsthitau
ādyam kāraṇam asya tat kāraṇam na vidyate
ādyam kāraṇam asya tat kāraṇam na vidyate
25.
This (consciousness) is the prime cause for all things that are continuously experienced in the world's existence; and no cause exists for this (prime cause) itself.
सातत्येनानुभूतानां पदार्थानामनेन तत् ।
पदार्थत्वमुदेत्युच्चैः प्रतापेनेव तप्तता ॥ २६ ॥
पदार्थत्वमुदेत्युच्चैः प्रतापेनेव तप्तता ॥ २६ ॥
sātatyenānubhūtānāṃ padārthānāmanena tat ,
padārthatvamudetyuccaiḥ pratāpeneva taptatā 26
padārthatvamudetyuccaiḥ pratāpeneva taptatā 26
26.
sātatye-na anubhūtānām padārthānām anena tat
padārthatvam udeti uccaiḥ pratāpena iva taptatā
padārthatvam udeti uccaiḥ pratāpena iva taptatā
26.
sātatye-na anubhūtānām padārthānām padārthatvam tat anena uccaiḥ udeti,
pratāpena iva taptatā
pratāpena iva taptatā
26.
Just as heatedness arises greatly from heat (pratāpa), similarly, the very objectivity of objects, which are continuously experienced, arises greatly by this (underlying reality).
अनाकारात्कारणाच्च सर्वकारणकारणात् ।
एतस्मादिदमुत्पन्नं जगच्छैत्यं हिमादिव ॥ २७ ॥
एतस्मादिदमुत्पन्नं जगच्छैत्यं हिमादिव ॥ २७ ॥
anākārātkāraṇācca sarvakāraṇakāraṇāt ,
etasmādidamutpannaṃ jagacchaityaṃ himādiva 27
etasmādidamutpannaṃ jagacchaityaṃ himādiva 27
27.
anākārāt kāraṇāt ca sarvakāraṇakāraṇāt
etasmāt idam utpannam jagat śaityam himāt iva
etasmāt idam utpannam jagat śaityam himāt iva
27.
anākārāt kāraṇāt ca sarvakāraṇakāraṇāt etasmāt,
himāt iva śaityam,
idam jagat utpannam
himāt iva śaityam,
idam jagat utpannam
27.
From the formless (anākāra) cause, and from the cause of all causes, this coldness of the world (jagat) has arisen, just as coldness arises from snow.
ब्रह्मविष्ण्विन्द्ररुद्राणां कारणानां जगत्स्थितौ ।
एतत्कारणमाद्यं तत्कारणं नास्य विद्यते ॥ २८ ॥
एतत्कारणमाद्यं तत्कारणं नास्य विद्यते ॥ २८ ॥
brahmaviṣṇvindrarudrāṇāṃ kāraṇānāṃ jagatsthitau ,
etatkāraṇamādyaṃ tatkāraṇaṃ nāsya vidyate 28
etatkāraṇamādyaṃ tatkāraṇaṃ nāsya vidyate 28
28.
brahma viṣṇu indra rudrāṇām kāraṇānām jagat sthitau
etat kāraṇam ādyam tat kāraṇam na asya vidyate
etat kāraṇam ādyam tat kāraṇam na asya vidyate
28.
jagat sthitau kāraṇānām brahma viṣṇu indra rudrāṇām etat ādyam kāraṇam.
asya tat kāraṇam na vidyate.
asya tat kāraṇam na vidyate.
28.
This (ultimate reality) is the primordial cause for Brahma, Vishnu, Indra, and Rudra, who are themselves the causes for the world's (jagat) maintenance. There is no cause for this (ultimate reality).
चिच्चेत्यद्रष्टदृश्यादिनामभिर्वर्जितात्मने ।
स्वयं सकृद्विभाताय मह्यमस्मै नमो नमः ॥ २९ ॥
स्वयं सकृद्विभाताय मह्यमस्मै नमो नमः ॥ २९ ॥
ciccetyadraṣṭadṛśyādināmabhirvarjitātmane ,
svayaṃ sakṛdvibhātāya mahyamasmai namo namaḥ 29
svayaṃ sakṛdvibhātāya mahyamasmai namo namaḥ 29
29.
cit cetya draṣṭṛ dṛśya ādi nāmabhiḥ varjita ātmane
svayam sakṛt vibhātāya mahyam asmai namaḥ namaḥ
svayam sakṛt vibhātāya mahyam asmai namaḥ namaḥ
29.
cit cetya draṣṭṛ dṛśya ādi nāmabhiḥ varjita ātmane,
svayam sakṛt vibhātāya,
mahyam asmai namaḥ namaḥ
svayam sakṛt vibhātāya,
mahyam asmai namaḥ namaḥ
29.
Salutations, again and again, to that Self (ātman) - to me, to this very Self - which is beyond names such as consciousness and the cognized, the seer and the seen, and so forth, and which shines forth eternally by itself.
एतस्मिन्सर्वभूतानि निर्विकल्पचिदात्मनि ।
गुणभूतानि भूतेशे तिष्ठन्ति विविशन्ति च ॥ ३० ॥
गुणभूतानि भूतेशे तिष्ठन्ति विविशन्ति च ॥ ३० ॥
etasminsarvabhūtāni nirvikalpacidātmani ,
guṇabhūtāni bhūteśe tiṣṭhanti viviśanti ca 30
guṇabhūtāni bhūteśe tiṣṭhanti viviśanti ca 30
30.
etasmin sarvabhūtāni nirvikalpacidātmani
guṇabhūtāni bhūteśe tiṣṭhanti viviśanti ca
guṇabhūtāni bhūteśe tiṣṭhanti viviśanti ca
30.
sarvabhūtāni etasmin nirvikalpacidātmani
bhūteśe guṇabhūtāni tiṣṭhanti ca viviśanti
bhūteśe guṇabhūtāni tiṣṭhanti ca viviśanti
30.
All beings exist within and ultimately merge into this undifferentiated consciousness-Self (ātman), the Lord of beings, appearing as secondary aspects.
यत्किलानेन कलितं चेतनेनान्तरात्मना ।
तत्तद्भवति सर्वत्र नेतरत्सदपि स्थितम् ॥ ३१ ॥
तत्तद्भवति सर्वत्र नेतरत्सदपि स्थितम् ॥ ३१ ॥
yatkilānena kalitaṃ cetanenāntarātmanā ,
tattadbhavati sarvatra netaratsadapi sthitam 31
tattadbhavati sarvatra netaratsadapi sthitam 31
31.
yat kila anena kalitam cetanena antarātmanā tat
tat bhavati sarvatra na itarat sat api sthitam
tat bhavati sarvatra na itarat sat api sthitam
31.
anena cetanena antarātmanā yat kila kalitam,
tat tat sarvatra bhavati.
itarat sat api na sthitam.
tat tat sarvatra bhavati.
itarat sat api na sthitam.
31.
Whatever is grasped or conceived by this conscious inner Self (ātman), that alone manifests everywhere. Nothing else, even if it truly exists, remains in that manifest form.
यच्चिता कलितं किंचित्तदाप्नोति निजं पदम् ।
यच्चिताकलितं नेह तत्सदप्यन्तमागतम् ॥ ३२ ॥
यच्चिताकलितं नेह तत्सदप्यन्तमागतम् ॥ ३२ ॥
yaccitā kalitaṃ kiṃcittadāpnoti nijaṃ padam ,
yaccitākalitaṃ neha tatsadapyantamāgatam 32
yaccitākalitaṃ neha tatsadapyantamāgatam 32
32.
yat citā kalitam kiñcit tat āpnoti nijam padam
yat citākalitam na iha tat sat api antam āgatam
yat citākalitam na iha tat sat api antam āgatam
32.
yat kiñcit citā kalitam,
tat nijam padam āpnoti.
yat citākalitam na iha,
tat sat api antam āgatam.
tat nijam padam āpnoti.
yat citākalitam na iha,
tat sat api antam āgatam.
32.
Whatever is grasped by consciousness (cit), even if only a little, that attains its own proper state. But whatever is not grasped by consciousness here, even if it truly exists, has effectively ceased to be.
इमे घटपटाकाराः पदार्थशतपङ्क्तयः ।
जागत्यो विपुलादर्शे ह्यस्मिन्व्योमनि बिम्बिताः ॥ ३३ ॥
जागत्यो विपुलादर्शे ह्यस्मिन्व्योमनि बिम्बिताः ॥ ३३ ॥
ime ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ ,
jāgatyo vipulādarśe hyasminvyomani bimbitāḥ 33
jāgatyo vipulādarśe hyasminvyomani bimbitāḥ 33
33.
ime ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ
jāgatyaḥ vipulādarśe hi asmin vyomani bimbitāḥ
jāgatyaḥ vipulādarśe hi asmin vyomani bimbitāḥ
33.
hi ime ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ
jāgatyaḥ asmin vipulādarśe vyomani bimbitāḥ
jāgatyaḥ asmin vipulādarśe vyomani bimbitāḥ
33.
Indeed, these countless rows of worldly objects, such as pots and cloths, are reflected in this vast, mirror-like expanse of consciousness (vyoman).
एतद्वृद्धं वृद्धतरे क्षयि क्षयिणि जायते ।
पदार्थे सदसच्चापि प्रतिबिम्बार्कवत्स्थितम् ॥ ३४ ॥
पदार्थे सदसच्चापि प्रतिबिम्बार्कवत्स्थितम् ॥ ३४ ॥
etadvṛddhaṃ vṛddhatare kṣayi kṣayiṇi jāyate ,
padārthe sadasaccāpi pratibimbārkavatsthitam 34
padārthe sadasaccāpi pratibimbārkavatsthitam 34
34.
etat vṛddham vṛddhatare kṣayi kṣayiṇi jāyate
padārthe sat asat ca api pratibimbārkavat sthitam
padārthe sat asat ca api pratibimbārkavat sthitam
34.
etat vṛddhatare vṛddham kṣayiṇi kṣayi jāyate
padārthe sat asat ca api pratibimbārkavat sthitam
padārthe sat asat ca api pratibimbārkavat sthitam
34.
This (ultimate reality) appears to increase in that which is increasing, and to diminish in that which is diminishing. In every object of existence, both being and non-being are situated, just like the reflected sun.
अदृश्यं सर्वभूतानां प्राप्यं गलितचेतसाम् ।
एतत्तद्दृश्यते सद्भिः परं व्योमातिनिर्मलम् ॥ ३५ ॥
एतत्तद्दृश्यते सद्भिः परं व्योमातिनिर्मलम् ॥ ३५ ॥
adṛśyaṃ sarvabhūtānāṃ prāpyaṃ galitacetasām ,
etattaddṛśyate sadbhiḥ paraṃ vyomātinirmalam 35
etattaddṛśyate sadbhiḥ paraṃ vyomātinirmalam 35
35.
adṛśyam sarvabhūtānām prāpyam galitacetasām etat
tat dṛśyate sadbhiḥ param vyoma atinirmalam
tat dṛśyate sadbhiḥ param vyoma atinirmalam
35.
etat tat param vyoma atinirmalam sarvabhūtānām
adṛśyam galitacetasām prāpyam sadbhiḥ dṛśyate
adṛśyam galitacetasām prāpyam sadbhiḥ dṛśyate
35.
This supreme, exceedingly pure space, though unseen by all beings, is attainable by those whose minds have dissolved. Indeed, it is perceived by the wise.
इयमभ्युदयं याति नानादृश्यसुमञ्जरी ।
आचारचञ्चरीकाढ्या एतस्मात्कारणद्रुमात् ॥ ३६ ॥
आचारचञ्चरीकाढ्या एतस्मात्कारणद्रुमात् ॥ ३६ ॥
iyamabhyudayaṃ yāti nānādṛśyasumañjarī ,
ācāracañcarīkāḍhyā etasmātkāraṇadrumāt 36
ācāracañcarīkāḍhyā etasmātkāraṇadrumāt 36
36.
iyam abhyudayam yāti nānādṛśyasumañjarī
ācāracañcarīkā-āḍhyā etasmāt kāraṇadrumāt
ācāracañcarīkā-āḍhyā etasmāt kāraṇadrumāt
36.
iyam nānādṛśyasumañjarī ācāracañcarīkā-āḍhyā
etasmāt kāraṇadrumāt abhyudayam yāti
etasmāt kāraṇadrumāt abhyudayam yāti
36.
This beautiful cluster of diverse phenomena, abundant with the 'bees' of customary actions, blossoms forth from this causal tree.
अस्मादियमुदेत्युच्चैः संसाररचनाचला ।
विचित्रतरुगुल्माढ्या शैलादिव वनावली ॥ ३७ ॥
विचित्रतरुगुल्माढ्या शैलादिव वनावली ॥ ३७ ॥
asmādiyamudetyuccaiḥ saṃsāraracanācalā ,
vicitratarugulmāḍhyā śailādiva vanāvalī 37
vicitratarugulmāḍhyā śailādiva vanāvalī 37
37.
asmāt iyam udeti uccaiḥ saṃsāraracanācalā
vicitratarugulma-āḍhyā śailāt iva vanāvalī
vicitratarugulma-āḍhyā śailāt iva vanāvalī
37.
asmāt iyam saṃsāraracanācalā vicitratarugulma-āḍhyā
uccaiḥ udeti vanāvalī śailāt iva
uccaiḥ udeti vanāvalī śailāt iva
37.
From this (source), this elevated and unmoving structure of transmigration (saṃsāra), abundant with diverse trees and shrubs, arises, just as a forest-range emerges from a mountain.
सर्वेषामविभिन्नोऽसौ त्रैलोक्योदरवर्तिनाम् ।
ब्रह्मादीनां तृणान्तानां चिदात्मा संप्रकाशकः ॥ ३८ ॥
ब्रह्मादीनां तृणान्तानां चिदात्मा संप्रकाशकः ॥ ३८ ॥
sarveṣāmavibhinno'sau trailokyodaravartinām ,
brahmādīnāṃ tṛṇāntānāṃ cidātmā saṃprakāśakaḥ 38
brahmādīnāṃ tṛṇāntānāṃ cidātmā saṃprakāśakaḥ 38
38.
sarveṣām avibhinnaḥ asau trailokyodaravartinām
brahmādīnām tṛṇāntānām cidātmā samprakāśakaḥ
brahmādīnām tṛṇāntānām cidātmā samprakāśakaḥ
38.
asau cidātmā sarveṣām trailokyodaravartinām
brahmādīnām tṛṇāntānām avibhinnaḥ samprakāśakaḥ
brahmādīnām tṛṇāntānām avibhinnaḥ samprakāśakaḥ
38.
That consciousness-self (ātman) is undifferentiated among all beings residing within the three worlds, from Brahmā down to the blades of grass; it is the sole illuminator.
एकोऽसावहमाद्यन्तरहितः सर्वगाकृतिः ।
चराचराणां भूतानामन्तः स्वानुभवः स्थितः ॥ ३९ ॥
चराचराणां भूतानामन्तः स्वानुभवः स्थितः ॥ ३९ ॥
eko'sāvahamādyantarahitaḥ sarvagākṛtiḥ ,
carācarāṇāṃ bhūtānāmantaḥ svānubhavaḥ sthitaḥ 39
carācarāṇāṃ bhūtānāmantaḥ svānubhavaḥ sthitaḥ 39
39.
ekaḥ asau ahamādyantarahitaḥ sarvagākṛtiḥ
carācarāṇām bhūtānām antaḥ svānubhavaḥ sthitaḥ
carācarāṇām bhūtānām antaḥ svānubhavaḥ sthitaḥ
39.
asau ekaḥ ahamādyantarahitaḥ sarvagākṛtiḥ
carācarāṇām bhūtānām antaḥ svānubhavaḥ sthitaḥ
carācarāṇām bhūtānām antaḥ svānubhavaḥ sthitaḥ
39.
That one (ātman) is without ego (ahaṅkāra), beginning, or end, and its form is all-pervading. It resides within all movable and immovable beings as their innermost self-experience.
अस्य तस्य ममेमानि स्थावराणि चराणि च ।
परिसंख्यादिहीनानि शरीराणि बहूनि च ॥ ४० ॥
परिसंख्यादिहीनानि शरीराणि बहूनि च ॥ ४० ॥
asya tasya mamemāni sthāvarāṇi carāṇi ca ,
parisaṃkhyādihīnāni śarīrāṇi bahūni ca 40
parisaṃkhyādihīnāni śarīrāṇi bahūni ca 40
40.
asya tasya mama imāni sthāvarāṇi carāṇi
ca parisaṃkhyādihīnāni śarīrāṇi bahūni ca
ca parisaṃkhyādihīnāni śarīrāṇi bahūni ca
40.
asya tasya mama imāni bahūni ca parisaṃkhyādihīnāni
sthāvarāṇi ca carāṇi ca śarīrāṇi
sthāvarāṇi ca carāṇi ca śarīrāṇi
40.
These countless bodies, both movable and immovable, belong to this one, to that one, and to me. They are indeed numerous, beyond all enumeration and description.
एकोऽसावनुभूत्यात्मा स्वानुभूतिवशात्स्वयम् ।
सर्वदृग्द्रष्टृदृश्यत्वात्सहस्रकरलोचनः ॥ ४१ ॥
सर्वदृग्द्रष्टृदृश्यत्वात्सहस्रकरलोचनः ॥ ४१ ॥
eko'sāvanubhūtyātmā svānubhūtivaśātsvayam ,
sarvadṛgdraṣṭṛdṛśyatvātsahasrakaralocanaḥ 41
sarvadṛgdraṣṭṛdṛśyatvātsahasrakaralocanaḥ 41
41.
ekaḥ asau anubhūtyātmā svānubhūtivaśāt svayam
sarvadṛgdraṣṭṛdṛśyatvāt sahasrakaralocanaḥ
sarvadṛgdraṣṭṛdṛśyatvāt sahasrakaralocanaḥ
41.
asau ekaḥ anubhūtyātmā svānubhūtivaśāt svayam
sarvadṛgdraṣṭṛdṛśyatvāt sahasrakaralocanaḥ
sarvadṛgdraṣṭṛdṛśyatvāt sahasrakaralocanaḥ
41.
That single self (ātman), which is pure experience, by the power of its own self-experience, spontaneously manifests with a thousand hands and eyes, because it is the all-seer, the perceiver, and the perceived.
एषोऽसावहमाकाशे सूर्यदेहेन चारुणा ।
विहरामीतरेणापि वायुदेहेन वायुना ॥ ४२ ॥
विहरामीतरेणापि वायुदेहेन वायुना ॥ ४२ ॥
eṣo'sāvahamākāśe sūryadehena cāruṇā ,
viharāmītareṇāpi vāyudehena vāyunā 42
viharāmītareṇāpi vāyudehena vāyunā 42
42.
eṣaḥ asau aham ākāśe sūryadehena cāruṇā
viharāmi itareṇa api vāyudehena vāyunā
viharāmi itareṇa api vāyudehena vāyunā
42.
aham eṣaḥ asau cāruṇā sūryadehena ākāśe
viharāmi api itareṇa vāyudehena vāyunā
viharāmi api itareṇa vāyudehena vāyunā
42.
I, that very one, move about in the sky with a beautiful body of the sun, and also with another body, that of the wind.
ममैतद्वपुरानीलं शङ्खचक्रगदाधरम् ।
सर्वसौभाग्यसीमान्तं ह्यस्मिञ्जगति वल्गति ॥ ४३ ॥
सर्वसौभाग्यसीमान्तं ह्यस्मिञ्जगति वल्गति ॥ ४३ ॥
mamaitadvapurānīlaṃ śaṅkhacakragadādharam ,
sarvasaubhāgyasīmāntaṃ hyasmiñjagati valgati 43
sarvasaubhāgyasīmāntaṃ hyasmiñjagati valgati 43
43.
mama etat vapuḥ ānilam śaṅkhacakragadādharam
sarvasaubhāgyasīmāntam hi asmin jagati valgati
sarvasaubhāgyasīmāntam hi asmin jagati valgati
43.
mama etat ānilam śaṅkhacakragadādharam
sarvasaubhāgyasīmāntam vapuḥ hi asmin jagati valgati
sarvasaubhāgyasīmāntam vapuḥ hi asmin jagati valgati
43.
Indeed, this dark-blue body of mine, which holds a conch, a discus, and a mace, and is the ultimate culmination of all auspiciousness, appears prominently in this world.
अहमस्मिन्समुद्भूतः पद्मासनगतः सदा ।
निर्विकल्पसमाधिस्थः परां निर्वृतिमागतः ॥ ४४ ॥
निर्विकल्पसमाधिस्थः परां निर्वृतिमागतः ॥ ४४ ॥
ahamasminsamudbhūtaḥ padmāsanagataḥ sadā ,
nirvikalpasamādhisthaḥ parāṃ nirvṛtimāgataḥ 44
nirvikalpasamādhisthaḥ parāṃ nirvṛtimāgataḥ 44
44.
aham asmin samudbhūtaḥ padmāsanagataḥ sadā
nirvikalpasamādhisthaḥ parām nirvṛtim āgataḥ
nirvikalpasamādhisthaḥ parām nirvṛtim āgataḥ
44.
aham asmin sadā padmāsanagataḥ nirvikalpasamādhisthaḥ
samudbhūtaḥ parām nirvṛtim āgataḥ
samudbhūtaḥ parām nirvṛtim āgataḥ
44.
I, who have always arisen in this (state), ever seated in the lotus posture, established in thought-free deep meditation (samādhi), have attained supreme tranquility (nirvṛti).
अहं त्रिनेत्रयाऽऽकृत्या गौरीवक्त्राब्जषट्पदः ।
सर्गान्ते संहरामीदं कूर्मोऽङ्गपटलं यथा ॥ ४५ ॥
सर्गान्ते संहरामीदं कूर्मोऽङ्गपटलं यथा ॥ ४५ ॥
ahaṃ trinetrayā''kṛtyā gaurīvaktrābjaṣaṭpadaḥ ,
sargānte saṃharāmīdaṃ kūrmo'ṅgapaṭalaṃ yathā 45
sargānte saṃharāmīdaṃ kūrmo'ṅgapaṭalaṃ yathā 45
45.
aham trinetrayā ākṛtyā gaurīvaktrābjaṣaṭpadaḥ
sargānte saṃharāmi idam kūrmaḥ aṅgapaṭalam yathā
sargānte saṃharāmi idam kūrmaḥ aṅgapaṭalam yathā
45.
aham trinetrayā ākṛtyā gaurīvaktrābjaṣaṭpadaḥ sargānte
idam saṃharāmi yathā kūrmaḥ aṅgapaṭalam (saṃharati)
idam saṃharāmi yathā kūrmaḥ aṅgapaṭalam (saṃharati)
45.
I, with a three-eyed form, who am like a bee on the lotus-face of Gaurī, withdraw this (universe) at the end of creation, just as a tortoise withdraws its mass of limbs.
अहमिन्द्रेण रूपेण त्रिलोकीमखिलामिमाम् ।
पालयामि क्रमप्राप्तां मठिकामिव तापसः ॥ ४६ ॥
पालयामि क्रमप्राप्तां मठिकामिव तापसः ॥ ४६ ॥
ahamindreṇa rūpeṇa trilokīmakhilāmimām ,
pālayāmi kramaprāptāṃ maṭhikāmiva tāpasaḥ 46
pālayāmi kramaprāptāṃ maṭhikāmiva tāpasaḥ 46
46.
aham indreṇa rūpeṇa trilokīm akhilām imām
pālayāmi kramaprāptām maṭhikām iva tāpasaḥ
pālayāmi kramaprāptām maṭhikām iva tāpasaḥ
46.
aham indreṇa rūpeṇa imām akhilām trilokīm
pālayāmi tāpasaḥ kramaprāptām maṭhikām iva
pālayāmi tāpasaḥ kramaprāptām maṭhikām iva
46.
I, in the form of Indra, protect this entire three-world system, just as an ascetic (tāpasa) maintains a small hermitage (maṭhikā) that has come to him in due course.
स्त्रीपुमानहमेवैतत्कुमारो ह्यहमित्यपि ।
जीर्णोऽहं देहधारित्वाज्जातोऽहं विश्वतोमुखः ॥ ४७ ॥
जीर्णोऽहं देहधारित्वाज्जातोऽहं विश्वतोमुखः ॥ ४७ ॥
strīpumānahamevaitatkumāro hyahamityapi ,
jīrṇo'haṃ dehadhāritvājjāto'haṃ viśvatomukhaḥ 47
jīrṇo'haṃ dehadhāritvājjāto'haṃ viśvatomukhaḥ 47
47.
strīpumān aham eva etat kumāraḥ hi aham iti api
jīrṇaḥ aham dehadhāritvāt jātaḥ aham viśvatomukhaḥ
jīrṇaḥ aham dehadhāritvāt jātaḥ aham viśvatomukhaḥ
47.
aham eva etat strīpumān hi aham kumāraḥ iti api
dehadhāritvāt aham jīrṇaḥ aham jātaḥ viśvatomukhaḥ
dehadhāritvāt aham jīrṇaḥ aham jātaḥ viśvatomukhaḥ
47.
I myself am both woman and man, and also a youth. I am old because of bearing a body, and I am born, omnipresent (viśvatomukha).
अहं तृणलतागुल्मजालं रसतया स्थितः ।
उत्थापयामि चिद्भूमेः कूपोऽन्तरलतामिव ॥ ४८ ॥
उत्थापयामि चिद्भूमेः कूपोऽन्तरलतामिव ॥ ४८ ॥
ahaṃ tṛṇalatāgulmajālaṃ rasatayā sthitaḥ ,
utthāpayāmi cidbhūmeḥ kūpo'ntaralatāmiva 48
utthāpayāmi cidbhūmeḥ kūpo'ntaralatāmiva 48
48.
aham tṛṇalatāgulmajālam rasatayā sthitaḥ
utthāpayāmi cidbhūmeḥ kūpaḥ antaralatām iva
utthāpayāmi cidbhūmeḥ kūpaḥ antaralatām iva
48.
aham tṛṇalatāgulmajālam rasatayā sthitaḥ
cidbhūmeḥ utthāpayāmi kūpaḥ antaralatām iva
cidbhūmeḥ utthāpayāmi kūpaḥ antaralatām iva
48.
I exist as the network of grasses, creepers, and shrubs by virtue of their sap. I cause them to rise from the ground of consciousness (cit bhūmi), just as a well (kūpa) causes an internal creeper to rise.
स्वलीलार्थमिदं चारु जगदाडम्बरं ततम् ।
मयाभिजातबालेन पङ्कक्रीडनकं यथा ॥ ४९ ॥
मयाभिजातबालेन पङ्कक्रीडनकं यथा ॥ ४९ ॥
svalīlārthamidaṃ cāru jagadāḍambaraṃ tatam ,
mayābhijātabālena paṅkakrīḍanakaṃ yathā 49
mayābhijātabālena paṅkakrīḍanakaṃ yathā 49
49.
svalīlārtham idam cāru jagadāḍambaram tatam
mayā abhijātabālena paṅkakrīḍanakam yathā
mayā abhijātabālena paṅkakrīḍanakam yathā
49.
idam cāru tatam jagadāḍambaram mayā svalīlārtham
abhijātabālena paṅkakrīḍanakam yathā
abhijātabālena paṅkakrīḍanakam yathā
49.
This beautiful and magnificent (jagadāḍambaram) world, which is spread out, exists for my own sport (līlā), created by me, just as a noble child makes a plaything out of mud.
मयेदमाप्यते सर्वं सत्ता मां प्राप्य गच्छति ।
मत्परित्यक्तमेतच्च सदप्येव न किंचन ॥ ५० ॥
मत्परित्यक्तमेतच्च सदप्येव न किंचन ॥ ५० ॥
mayedamāpyate sarvaṃ sattā māṃ prāpya gacchati ,
matparityaktametacca sadapyeva na kiṃcana 50
matparityaktametacca sadapyeva na kiṃcana 50
50.
maya idam āpyate sarvam sattā mām prāpya gacchati
mat parityaktam etat ca sat api eva na kim cana
mat parityaktam etat ca sat api eva na kim cana
50.
idam sarvam maya āpyate ca sattā mām prāpya gacchati
mat parityaktam etat sat api eva na kim cana
mat parityaktam etat sat api eva na kim cana
50.
All of this (universe) is obtained by me, and existence itself comes into being by reaching me. What is abandoned by me, even if it appears to exist, is truly nothing at all.
मयि स्फारे चिदादर्शे प्रतिबिम्बं यदागतम् ।
तदस्ति नेतरद्यस्मान्मत्तोऽन्यन्नेह विद्यते ॥ ५१ ॥
तदस्ति नेतरद्यस्मान्मत्तोऽन्यन्नेह विद्यते ॥ ५१ ॥
mayi sphāre cidādarśe pratibimbaṃ yadāgatam ,
tadasti netaradyasmānmatto'nyanneha vidyate 51
tadasti netaradyasmānmatto'nyanneha vidyate 51
51.
mayi sphāre cit ādarśe pratibimbam yat āgatam tat
asti na itarat yasmāt mattaḥ anyat na iha vidyate
asti na itarat yasmāt mattaḥ anyat na iha vidyate
51.
mayi sphāre cit ādarśe yat pratibimbam āgatam,
tat asti eva,
itarat na; yasmāt mattaḥ anyat iha na vidyate
tat asti eva,
itarat na; yasmāt mattaḥ anyat iha na vidyate
51.
Whatever reflection appears in me, the vast mirror of consciousness (cit), only that reflection truly exists, and nothing else; because apart from me, nothing else is found here.
कुसुमेष्वहमामोदः पुष्पपत्रेष्वहं छविः ।
छविष्वहं रूपकला रूपेष्वनुभवोऽप्यहम् ॥ ५२ ॥
छविष्वहं रूपकला रूपेष्वनुभवोऽप्यहम् ॥ ५२ ॥
kusumeṣvahamāmodaḥ puṣpapatreṣvahaṃ chaviḥ ,
chaviṣvahaṃ rūpakalā rūpeṣvanubhavo'pyaham 52
chaviṣvahaṃ rūpakalā rūpeṣvanubhavo'pyaham 52
52.
kusumeṣu aham āmodaḥ puṣpa-patreṣu aham chaviḥ
chaviṣu aham rūpa-kalā rūpeṣu anubhavaḥ api aham
chaviṣu aham rūpa-kalā rūpeṣu anubhavaḥ api aham
52.
kusumeṣu aham āmodaḥ,
puṣpa-patreṣu aham chaviḥ,
chaviṣu aham rūpa-kalā,
rūpeṣu aham api anubhavaḥ.
puṣpa-patreṣu aham chaviḥ,
chaviṣu aham rūpa-kalā,
rūpeṣu aham api anubhavaḥ.
52.
Among flowers, I am the fragrance; among flower petals, I am the beautiful luster. Among lusters, I am the artistry of form; and among forms, I am also the experience of them.
यद्यत्किंचिदिदं दृश्यं जगत्स्थावरजङ्गमम् ।
सर्वसंकल्परहितं तच्चित्तत्त्वमहं परम् ॥ ५३ ॥
सर्वसंकल्परहितं तच्चित्तत्त्वमहं परम् ॥ ५३ ॥
yadyatkiṃcididaṃ dṛśyaṃ jagatsthāvarajaṅgamam ,
sarvasaṃkalparahitaṃ taccittattvamahaṃ param 53
sarvasaṃkalparahitaṃ taccittattvamahaṃ param 53
53.
yat yat kimcit idam dṛśyam jagat sthāvara-jaṅgamam
sarva-saṅkalpa-rahitam tat cit-tattvam aham param
sarva-saṅkalpa-rahitam tat cit-tattvam aham param
53.
yat yat kimcit idam sthāvara-jaṅgamam dṛśyam jagat,
tat sarva-saṅkalpa-rahitam,
tat param cit-tattvam aham.
tat sarva-saṅkalpa-rahitam,
tat param cit-tattvam aham.
53.
Whatever visible world exists here, whether movable or immovable - that world, which is devoid of all mental constructs (saṅkalpa), and that supreme essence of consciousness (cit-tattva) - that is I.
आद्या रसमयी शक्ती रसौघो विस्तृतो यया ।
सा यथा दारुकुड्येषु तथाहं सर्ववस्तुषु ॥ ५४ ॥
सा यथा दारुकुड्येषु तथाहं सर्ववस्तुषु ॥ ५४ ॥
ādyā rasamayī śaktī rasaugho vistṛto yayā ,
sā yathā dārukuḍyeṣu tathāhaṃ sarvavastuṣu 54
sā yathā dārukuḍyeṣu tathāhaṃ sarvavastuṣu 54
54.
ādyā rasamayī śaktiḥ rasa-oghaḥ vistṛtaḥ yayā
sā yathā dārukuḍyeṣu tathā aham sarva-vastuṣu
sā yathā dārukuḍyeṣu tathā aham sarva-vastuṣu
54.
yayā ādyā rasamayī śaktiḥ rasa-oghaḥ vistṛtaḥ
sā yathā dārukuḍyeṣu tathā aham sarva-vastuṣu
sā yathā dārukuḍyeṣu tathā aham sarva-vastuṣu
54.
Just as that primeval, essential power (śakti), full of essence, by which a flood of essence was spread, is present in wooden walls, so too am I present in all things.
परमां तामहं सर्वपदार्थान्तरवर्तिताम् ।
उपेत्य संविद्वैचित्र्यं प्रतनोमि स्वयेच्छया ॥ ५५ ॥
उपेत्य संविद्वैचित्र्यं प्रतनोमि स्वयेच्छया ॥ ५५ ॥
paramāṃ tāmahaṃ sarvapadārthāntaravartitām ,
upetya saṃvidvaicitryaṃ pratanomi svayecchayā 55
upetya saṃvidvaicitryaṃ pratanomi svayecchayā 55
55.
paramām tām aham sarva-padārtha-antara-vartitām
upetya saṃvid-vaicitryam pratano-mi svayā icchayā
upetya saṃvid-vaicitryam pratano-mi svayā icchayā
55.
aham paramām tām sarva-padārtha-antara-vartitām
upetya svayā icchayā saṃvid-vaicitryam pratano-mi
upetya svayā icchayā saṃvid-vaicitryam pratano-mi
55.
Having attained that supreme state of being inherent within all substances, I expand the diversity of consciousness by my own will.
घृतं यथान्तः पयसो रसशक्तिर्यथा जले ।
चिच्छक्तिः सर्वभावेषु तथान्तरहमास्थितः ॥ ५६ ॥
चिच्छक्तिः सर्वभावेषु तथान्तरहमास्थितः ॥ ५६ ॥
ghṛtaṃ yathāntaḥ payaso rasaśaktiryathā jale ,
cicchaktiḥ sarvabhāveṣu tathāntarahamāsthitaḥ 56
cicchaktiḥ sarvabhāveṣu tathāntarahamāsthitaḥ 56
56.
ghṛtam yathā antaḥ payasaḥ rasa-śaktiḥ yathā jale
cit-śaktiḥ sarva-bhāveṣu tathā antaraḥ aham āsthitaḥ
cit-śaktiḥ sarva-bhāveṣu tathā antaraḥ aham āsthitaḥ
56.
yathā ghṛtam payasaḥ antaḥ yathā rasa-śaktiḥ jale
tathā aham cit-śaktiḥ sarva-bhāveṣu antaraḥ āsthitaḥ
tathā aham cit-śaktiḥ sarva-bhāveṣu antaraḥ āsthitaḥ
56.
Just as clarified butter (ghṛtam) is inherent within milk, and just as the power of taste (rasa-śakti) is in water, so too am I established as the power of consciousness (cit-śakti) within all existent things.
इदं जगत्त्रिकालस्थं चिति मध्ये च संस्थितम् ।
चेत्योपचाररहितं वस्तुजातमिवावनौ ॥ ५७ ॥
चेत्योपचाररहितं वस्तुजातमिवावनौ ॥ ५७ ॥
idaṃ jagattrikālasthaṃ citi madhye ca saṃsthitam ,
cetyopacārarahitaṃ vastujātamivāvanau 57
cetyopacārarahitaṃ vastujātamivāvanau 57
57.
idam jagat-tri-kāla-stham citi madhye ca saṃsthitam
cetya-upacāra-rahitam vastu-jātam iva avanau
cetya-upacāra-rahitam vastu-jātam iva avanau
57.
idam jagat-tri-kāla-stham ca citi madhye saṃsthitam
vastu-jātam iva avanau cetya-upacāra-rahitam
vastu-jātam iva avanau cetya-upacāra-rahitam
57.
This world, existing in the three periods of time (past, present, and future), and also situated within consciousness (citi), is like a collection of objects on the ground, devoid of any connection to mental impressions or cognized experiences.
भरिताशेषदिक्कुक्षिस्त्यक्तसंकोचविभ्रमः ।
सर्वस्थः सर्वकर्ता च विराट् सम्राडहं स्थितः ॥ ५८ ॥
सर्वस्थः सर्वकर्ता च विराट् सम्राडहं स्थितः ॥ ५८ ॥
bharitāśeṣadikkukṣistyaktasaṃkocavibhramaḥ ,
sarvasthaḥ sarvakartā ca virāṭ samrāḍahaṃ sthitaḥ 58
sarvasthaḥ sarvakartā ca virāṭ samrāḍahaṃ sthitaḥ 58
58.
bharita-aśeṣa-dik-kukṣiḥ tyakta-saṃkoca-vibhramaḥ
sarvasthaḥ sarvakartā ca virāṭ samrāṭ aham sthitaḥ
sarvasthaḥ sarvakartā ca virāṭ samrāṭ aham sthitaḥ
58.
aham bharita-aśeṣa-dik-kukṣiḥ tyakta-saṃkoca-vibhramaḥ
sarvasthaḥ sarvakartā ca virāṭ samrāṭ sthitaḥ
sarvasthaḥ sarvakartā ca virāṭ samrāṭ sthitaḥ
58.
I exist as the universal (virāṭ) sovereign (samrāṭ), filling all directions and regions, having abandoned the illusion of limitation, abiding in all things, and being the doer of all.
अपूर्वमनिबद्धेन्द्रमशस्त्रदलितामरम् ।
अप्रार्थितं मे संप्राप्तं जगद्राज्यमिदं ततम् ॥ ५९ ॥
अप्रार्थितं मे संप्राप्तं जगद्राज्यमिदं ततम् ॥ ५९ ॥
apūrvamanibaddhendramaśastradalitāmaram ,
aprārthitaṃ me saṃprāptaṃ jagadrājyamidaṃ tatam 59
aprārthitaṃ me saṃprāptaṃ jagadrājyamidaṃ tatam 59
59.
apūrvam anibaddhendram aśastra-dalita-amaram
aprārthitam me samprāptam jagad-rājyam idam tatam
aprārthitam me samprāptam jagad-rājyam idam tatam
59.
idam tatam jagad-rājyam apūrvam anibaddhendram
aśastra-dalita-amaram aprārthitam me samprāptam
aśastra-dalita-amaram aprārthitam me samprāptam
59.
This vast universal sovereignty (jagadrājyam) - unprecedented, where Indra is not constrained, and where the gods are not crushed by weapons - has been attained by me without being sought.
अहो नु विततात्मास्मि न माम्यप्यात्मनात्मनि ।
कल्पान्तपवनाधूत एकार्णव इवार्णवे ॥ ६० ॥
कल्पान्तपवनाधूत एकार्णव इवार्णवे ॥ ६० ॥
aho nu vitatātmāsmi na māmyapyātmanātmani ,
kalpāntapavanādhūta ekārṇava ivārṇave 60
kalpāntapavanādhūta ekārṇava ivārṇave 60
60.
aho nu vitata-ātmā asmi na māmi api ātmanā ātmani
kalpānta-pavana-ādhūtaḥ eka-arṇavaḥ iva arṇave
kalpānta-pavana-ādhūtaḥ eka-arṇavaḥ iva arṇave
60.
aho nu (aham) vitata-ātmā asmi; api ātmanā ātmani na
māmi; kalpānta-pavana-ādhūtaḥ eka-arṇavaḥ arṇave iva
māmi; kalpānta-pavana-ādhūtaḥ eka-arṇavaḥ arṇave iva
60.
Oh, indeed, I am the expanded self (ātman)! I cannot even contain myself within my own being (ātman), just as a single ocean, stirred by the winds at the end of a cosmic cycle (kalpānta), does not contain itself within the greater ocean.
नात्मन्यन्तमवाप्नोमि स्वस्थेऽन्तः स्वदिते स्वयम् ।
क्षीरवारिनिधौ पङ्गुः सरीसृप इव स्फुरन् ॥ ६१ ॥
क्षीरवारिनिधौ पङ्गुः सरीसृप इव स्फुरन् ॥ ६१ ॥
nātmanyantamavāpnomi svasthe'ntaḥ svadite svayam ,
kṣīravārinidhau paṅguḥ sarīsṛpa iva sphuran 61
kṣīravārinidhau paṅguḥ sarīsṛpa iva sphuran 61
61.
na ātmani antam avāpnomi svasthe antaḥ svadite svayam
kṣīra-vāri-nidhau paṅguḥ sarīsṛpaḥ iva sphuran
kṣīra-vāri-nidhau paṅguḥ sarīsṛpaḥ iva sphuran
61.
(aham) ātmani antam na avāpnomi,
svayam svasthe antaḥ svadite (api); kṣīra-vāri-nidhau paṅguḥ sarīsṛpaḥ iva sphuran
svayam svasthe antaḥ svadite (api); kṣīra-vāri-nidhau paṅguḥ sarīsṛpaḥ iva sphuran
61.
I find no limit within my own being (ātman), even when firmly established and inwardly experienced by myself, just as a cripple, like a crawling creature, flounders in the ocean of milk.
स्वल्पेयं मठिका ब्राह्मी जगन्नाम्नी सुसंकटा ।
गजो बिल्व इव स्वाङ्गे न माति विपुलं वपुः ॥ ६२ ॥
गजो बिल्व इव स्वाङ्गे न माति विपुलं वपुः ॥ ६२ ॥
svalpeyaṃ maṭhikā brāhmī jagannāmnī susaṃkaṭā ,
gajo bilva iva svāṅge na māti vipulaṃ vapuḥ 62
gajo bilva iva svāṅge na māti vipulaṃ vapuḥ 62
62.
svalpā iyam maṭhikā brāhmī jagannāmnī susaṅkaṭā
gajaḥ bilvaḥ iva svāṅge na māti vipulam vapuḥ
gajaḥ bilvaḥ iva svāṅge na māti vipulam vapuḥ
62.
iyam svalpā brāhmī jagannāmnī maṭhikā susaṅkaṭā
vipulam vapuḥ svāṅge na māti gajaḥ bilvaḥ iva
vipulam vapuḥ svāṅge na māti gajaḥ bilvaḥ iva
62.
This small, divine dwelling (maṭhikā) named Jagannāmnī is exceedingly constricted. My vast form (vapuḥ) cannot be contained within this limited space, just as an elephant cannot fit into a bilva fruit.
विरिञ्चिभवनात्पारे तत्त्वान्तेऽप्याहरत्पदम् ।
प्रसरत्येव मे रूपमद्यापि न निवर्तते ॥ ६३ ॥
प्रसरत्येव मे रूपमद्यापि न निवर्तते ॥ ६३ ॥
viriñcibhavanātpāre tattvānte'pyāharatpadam ,
prasaratyeva me rūpamadyāpi na nivartate 63
prasaratyeva me rūpamadyāpi na nivartate 63
63.
viriñcibhavanāt pāre tattvānte api āharat padam
prasarati eva me rūpam adya api na nivartate
prasarati eva me rūpam adya api na nivartate
63.
me rūpam viriñcibhavanāt pāre tattvānte api
padam āharat eva adya api prasarati na nivartate
padam āharat eva adya api prasarati na nivartate
63.
My form (rūpam) has taken its place even beyond the abode of Viriñci (Brahmā) and even beyond the ultimate end of all cosmic principles (tattva). It continues to expand even now, never retracting.
अयं नामाहमित्यन्तः कुतो निरवलम्बना ।
अपर्यन्ताकृतेरेषा किलासीत्स्वल्पता मम ॥ ६४ ॥
अपर्यन्ताकृतेरेषा किलासीत्स्वल्पता मम ॥ ६४ ॥
ayaṃ nāmāhamityantaḥ kuto niravalambanā ,
aparyantākṛtereṣā kilāsītsvalpatā mama 64
aparyantākṛtereṣā kilāsītsvalpatā mama 64
64.
ayam nāma aham iti antaḥ kutaḥ niravalambanā
aparyantākṛteḥ eṣā kila āsīt svalpatā mama
aparyantākṛteḥ eṣā kila āsīt svalpatā mama
64.
ayam nāma aham iti antaḥ kutaḥ niravalambanā
aparyantākṛteḥ mama eṣā svalpatā kila āsīt
aparyantākṛteḥ mama eṣā svalpatā kila āsīt
64.
From where does this unsupported internal thought 'I am this (ego, ahaṅkāra)' arise? For me, whose nature (ākṛti) is boundless, this limitation (svalpatā) certainly existed.
भवानयमयं चाहमिति मिथ्यैव विभ्रमः ।
कोदेहः कोऽप्यदेहो वा को मृतः कश्च जीवति ॥ ६५ ॥
कोदेहः कोऽप्यदेहो वा को मृतः कश्च जीवति ॥ ६५ ॥
bhavānayamayaṃ cāhamiti mithyaiva vibhramaḥ ,
kodehaḥ ko'pyadeho vā ko mṛtaḥ kaśca jīvati 65
kodehaḥ ko'pyadeho vā ko mṛtaḥ kaśca jīvati 65
65.
bhavān ayam ayam ca aham iti mithyā eva vibhramaḥ
kaḥ dehaḥ kaḥ api adehaḥ vā kaḥ mṛtaḥ ca kaḥ jīvati
kaḥ dehaḥ kaḥ api adehaḥ vā kaḥ mṛtaḥ ca kaḥ jīvati
65.
bhavān ayam ayam ca aham iti eva mithyā vibhramaḥ
kaḥ dehaḥ kaḥ api adehaḥ vā kaḥ mṛtaḥ ca kaḥ jīvati
kaḥ dehaḥ kaḥ api adehaḥ vā kaḥ mṛtaḥ ca kaḥ jīvati
65.
The thought 'You are this one, and I am this one' is simply a false delusion (vibhrama). Who is truly embodied, and who is disembodied? Who is truly dead, and who truly lives?
वराकाः पेलवधियो बभूवुर्मे पितामहाः ।
ये साम्राज्यमिदं त्यक्त्वा रेमिरे भवभूमिषु ॥ ६६ ॥
ये साम्राज्यमिदं त्यक्त्वा रेमिरे भवभूमिषु ॥ ६६ ॥
varākāḥ pelavadhiyo babhūvurme pitāmahāḥ ,
ye sāmrājyamidaṃ tyaktvā remire bhavabhūmiṣu 66
ye sāmrājyamidaṃ tyaktvā remire bhavabhūmiṣu 66
66.
varākāḥ pelavadhiyaḥ babhūvuḥ me pitāmahāḥ ye
sāmrājyam idam tyaktvā remire bhavabhūmiṣu
sāmrājyam idam tyaktvā remire bhavabhūmiṣu
66.
me pitāmahāḥ ye idam sāmrājyam tyaktvā bhavabhūmiṣu remire,
varākāḥ pelavadhiyaḥ babhūvuḥ
varākāḥ pelavadhiyaḥ babhūvuḥ
66.
My ancestors were indeed poor and weak-minded, for they abandoned this empire and found delight in the realms of worldly existence (saṃsāra).
क्वेयं किल महादृष्टिर्भरिता ब्रह्मबृंहिता ।
क्व सरीसृपभीमाशा भीमा राज्यविभूतिभिः ॥ ६७ ॥
क्व सरीसृपभीमाशा भीमा राज्यविभूतिभिः ॥ ६७ ॥
kveyaṃ kila mahādṛṣṭirbharitā brahmabṛṃhitā ,
kva sarīsṛpabhīmāśā bhīmā rājyavibhūtibhiḥ 67
kva sarīsṛpabhīmāśā bhīmā rājyavibhūtibhiḥ 67
67.
kva iyam kila mahādṛṣṭiḥ bharitā brahmabṛṃhitā
kva sarīsṛpabhīmāśā bhīmā rājyavibhūtibhiḥ
kva sarīsṛpabhīmāśā bhīmā rājyavibhūtibhiḥ
67.
kva iyam kila brahmabṛṃhitā bharitā mahādṛṣṭiḥ?
kva rājyavibhūtibhiḥ bhīmā sarīsṛpabhīmāśā?
kva rājyavibhūtibhiḥ bhīmā sarīsṛpabhīmāśā?
67.
Where indeed is this great vision, filled and amplified by Brahman (brahman), and where is the terrible desire of creeping creatures, made dreadful by the splendors of a kingdom?
अनन्तानन्दसंभोगा परोपशमशालिनी ।
शुद्धेयं चिन्मयी दृष्टिजयत्यखिलदृष्टिषु ॥ ६८ ॥
शुद्धेयं चिन्मयी दृष्टिजयत्यखिलदृष्टिषु ॥ ६८ ॥
anantānandasaṃbhogā paropaśamaśālinī ,
śuddheyaṃ cinmayī dṛṣṭijayatyakhiladṛṣṭiṣu 68
śuddheyaṃ cinmayī dṛṣṭijayatyakhiladṛṣṭiṣu 68
68.
anantānandasaṃbhogā paropaśamaśālinī śuddhā
iyam cinmayī dṛṣṭiḥ jayati akhiladṛṣṭiṣu
iyam cinmayī dṛṣṭiḥ jayati akhiladṛṣṭiṣu
68.
anantānandasaṃbhogā paropaśamaśālinī śuddhā
iyam cinmayī dṛṣṭiḥ akhiladṛṣṭiṣu jayati
iyam cinmayī dṛṣṭiḥ akhiladṛṣṭiṣu jayati
68.
This pure, conscious vision (dṛṣṭi), which experiences endless bliss and is endowed with supreme tranquility, triumphs over all other perspectives.
सर्वभावान्तरस्थाय चेत्यमुक्तचिदात्मने ।
प्रत्यक्चेतनरूपाय मह्यमेव नमो नमः ॥ ६९ ॥
प्रत्यक्चेतनरूपाय मह्यमेव नमो नमः ॥ ६९ ॥
sarvabhāvāntarasthāya cetyamuktacidātmane ,
pratyakcetanarūpāya mahyameva namo namaḥ 69
pratyakcetanarūpāya mahyameva namo namaḥ 69
69.
sarvabhāvāntarasthāya cetyamuktacidātmane
pratyakcetanarūpāya mahyam eva namaḥ namaḥ
pratyakcetanarūpāya mahyam eva namaḥ namaḥ
69.
sarvabhāvāntarasthāya cetyamuktacidātmane
pratyakcetanarūpāya mahyam eva namaḥ namaḥ
pratyakcetanarūpāya mahyam eva namaḥ namaḥ
69.
Salutations, again and again, to myself, who resides within all states of being, whose consciousness (cit) is liberated from all objects of thought, and whose nature is inward consciousness (pratyak-cetana).
जयाम्यहमजो जातो जीर्णसंसारसंसृतिः ।
प्राप्तप्राप्यो महात्मायं जीवामि च जयामि च ॥ ७० ॥
प्राप्तप्राप्यो महात्मायं जीवामि च जयामि च ॥ ७० ॥
jayāmyahamajo jāto jīrṇasaṃsārasaṃsṛtiḥ ,
prāptaprāpyo mahātmāyaṃ jīvāmi ca jayāmi ca 70
prāptaprāpyo mahātmāyaṃ jīvāmi ca jayāmi ca 70
70.
jayāmi aham ajaḥ jātaḥ jīrṇa-saṃsāra-saṃsṛtiḥ
prāpta-prāpyaḥ mahā-ātmā ayaṃ jīvāmi ca jayāmi ca
prāpta-prāpyaḥ mahā-ātmā ayaṃ jīvāmi ca jayāmi ca
70.
I am victorious! Though essentially unborn (aja), I have taken manifest birth and exhausted the cycle of transmigration (saṃsāra). This great soul (ātman) has attained all that was to be attained. I live, and I conquer.
इदमुत्तमसाम्राज्यं बोधं संत्यज्य शाश्वतम् ।
न रमेऽहमरम्यासु राज्यदुःखविभूतिषु ॥ ७१ ॥
न रमेऽहमरम्यासु राज्यदुःखविभूतिषु ॥ ७१ ॥
idamuttamasāmrājyaṃ bodhaṃ saṃtyajya śāśvatam ,
na rame'hamaramyāsu rājyaduḥkhavibhūtiṣu 71
na rame'hamaramyāsu rājyaduḥkhavibhūtiṣu 71
71.
idam uttama-sāmrājyam bodham saṃtyajya śāśvatam
na rame aham aramyāsu rājya-duḥkha-vibhūtiṣu
na rame aham aramyāsu rājya-duḥkha-vibhūtiṣu
71.
Having abandoned this supreme and eternal sovereignty (of worldly dominion) and [its associated worldly] understanding (bodha), I do not delight in the undesirable splendors (vibhūti) which are the miseries of royal rule.
दारुवारिदृषन्मात्रे लुलितो यो धरातले ।
धिग्वराकमनात्मज्ञं तं कुदानवकीटकम् ॥ ७२ ॥
धिग्वराकमनात्मज्ञं तं कुदानवकीटकम् ॥ ७२ ॥
dāruvāridṛṣanmātre lulito yo dharātale ,
dhigvarākamanātmajñaṃ taṃ kudānavakīṭakam 72
dhigvarākamanātmajñaṃ taṃ kudānavakīṭakam 72
72.
dāru-vāri-dṛṣat-mātre lulitaḥ yaḥ dharā-tale
dhik varākam an-ātma-jñam tam ku-dānava-kīṭakam
dhik varākam an-ātma-jñam tam ku-dānava-kīṭakam
72.
Woe to that wretched one, that evil demon-worm, who, ignorant of the true Self (ātman), merely wallows on the surface of the earth amidst wood, water, and stone.
अविद्यैकात्मभिर्द्रव्यैरविद्यामयमङ्गकम् ।
अज्ञेन संतर्पयता किं नाम गुरुणा कृतम् ॥ ७३ ॥
अज्ञेन संतर्पयता किं नाम गुरुणा कृतम् ॥ ७३ ॥
avidyaikātmabhirdravyairavidyāmayamaṅgakam ,
ajñena saṃtarpayatā kiṃ nāma guruṇā kṛtam 73
ajñena saṃtarpayatā kiṃ nāma guruṇā kṛtam 73
73.
avidyā-eka-ātmabhiḥ dravyaiḥ avidyā-mayam
aṅgakam ajñena saṃtarpayatā kim nāma guruṇā kṛtam
aṅgakam ajñena saṃtarpayatā kim nāma guruṇā kṛtam
73.
What, then, has truly been accomplished by an ignorant guru (teacher) who nourishes this body - which is itself composed of ignorance (avidyā) - with substances whose very essence is solely ignorance (avidyā)?
वर्षाणि कतिचित्प्राप्य जगच्छ्रीमठिकामिमाम् ।
किं नाम प्रापदुचितं हिरण्यकशिपुः किल ॥ ७४ ॥
किं नाम प्रापदुचितं हिरण्यकशिपुः किल ॥ ७४ ॥
varṣāṇi katicitprāpya jagacchrīmaṭhikāmimām ,
kiṃ nāma prāpaducitaṃ hiraṇyakaśipuḥ kila 74
kiṃ nāma prāpaducitaṃ hiraṇyakaśipuḥ kila 74
74.
varṣāṇi katicit prāpya jagacchrīmaṭhikām imām
kim nāma prāpat ucitam hiraṇyakaśipuḥ kila
kim nāma prāpat ucitam hiraṇyakaśipuḥ kila
74.
hiraṇyakaśipuḥ katicit varṣāṇi imām
jagacchrīmaṭhikām prāpya kim nāma ucitam prāpat kila
jagacchrīmaṭhikām prāpya kim nāma ucitam prāpat kila
74.
Having enjoyed this abode of worldly splendor for a few years, what truly suitable thing did Hiraṇyakaśipu achieve?
अनास्वाद्येदमानन्दं जगद्राज्यशतान्यपि ।
समास्वादयता नेह किंचिदास्वादितं भवेत् ॥ ७५ ॥
समास्वादयता नेह किंचिदास्वादितं भवेत् ॥ ७५ ॥
anāsvādyedamānandaṃ jagadrājyaśatānyapi ,
samāsvādayatā neha kiṃcidāsvāditaṃ bhavet 75
samāsvādayatā neha kiṃcidāsvāditaṃ bhavet 75
75.
anāsvādya idam ānandam jagadrājyaśatāni api
samāsvādayatā na iha kiñcit āsvāditam bhavet
samāsvādayatā na iha kiñcit āsvāditam bhavet
75.
idam ānandam anāsvādya samāsvādayatā
jagadrājyaśatāni api iha kiñcit āsvāditam na bhavet
jagadrājyaśatāni api iha kiñcit āsvāditam na bhavet
75.
Having not tasted this bliss (ānanda), even if one has thoroughly enjoyed hundreds of world-kingdoms, nothing truly tasted would have been gained here.
न किंचिद्येन संप्राप्तं तेनेदं परमामृतम् ।
संप्राप्यान्तः प्रपूर्णेन सर्वं प्राप्तमखण्डितम् ॥ ७६ ॥
संप्राप्यान्तः प्रपूर्णेन सर्वं प्राप्तमखण्डितम् ॥ ७६ ॥
na kiṃcidyena saṃprāptaṃ tenedaṃ paramāmṛtam ,
saṃprāpyāntaḥ prapūrṇena sarvaṃ prāptamakhaṇḍitam 76
saṃprāpyāntaḥ prapūrṇena sarvaṃ prāptamakhaṇḍitam 76
76.
na kiñcit yena samprāptam tena idam paramāmṛtam
samprāpya antaḥ prapūrṇena sarvam prāptam akhaṇḍitam
samprāpya antaḥ prapūrṇena sarvam prāptam akhaṇḍitam
76.
yena kiñcit na samprāptam,
tena idam paramāmṛtam (samprāptam).
samprāpya antaḥ prapūrṇena sarvam akhaṇḍitam prāptam.
tena idam paramāmṛtam (samprāptam).
samprāpya antaḥ prapūrṇena sarvam akhaṇḍitam prāptam.
76.
By one who has (otherwise) attained nothing, this supreme nectar (paramāmṛtam) is obtained. Having attained this, and being completely fulfilled within, everything (sarvam) is then obtained unbroken.
त्यक्त्वा पदमिदं मूर्खो मितमेति न पण्डितः ।
उष्ट्रो हि त्यक्तसुलतः कण्टकं याति नेतरः ॥ ७७ ॥
उष्ट्रो हि त्यक्तसुलतः कण्टकं याति नेतरः ॥ ७७ ॥
tyaktvā padamidaṃ mūrkho mitameti na paṇḍitaḥ ,
uṣṭro hi tyaktasulataḥ kaṇṭakaṃ yāti netaraḥ 77
uṣṭro hi tyaktasulataḥ kaṇṭakaṃ yāti netaraḥ 77
77.
tyaktvā padam idam mūrkhaḥ mitam eti na paṇḍitaḥ
uṣṭraḥ hi tyaktasulataḥ kaṇṭakam yāti na itaraḥ
uṣṭraḥ hi tyaktasulataḥ kaṇṭakam yāti na itaraḥ
77.
mūrkhaḥ idam padam tyaktvā mitam eti,
paṇḍitaḥ na.
hi uṣṭraḥ tyaktasulataḥ kaṇṭakam yāti,
itaraḥ na.
paṇḍitaḥ na.
hi uṣṭraḥ tyaktasulataḥ kaṇṭakam yāti,
itaraḥ na.
77.
Having abandoned this (superior) position, a fool pursues something limited, but a wise person (paṇḍita) does not. For indeed, a camel, having rejected good fodder, goes for thorns, but no other (intelligent being would).
परां दृष्टिमिमां त्यक्त्वा दग्धराज्ये रमेत कः ।
कस्त्यक्त्वेक्षुरसं प्राज्ञः कटु निम्बपयः पिबेत् ॥ ७८ ॥
कस्त्यक्त्वेक्षुरसं प्राज्ञः कटु निम्बपयः पिबेत् ॥ ७८ ॥
parāṃ dṛṣṭimimāṃ tyaktvā dagdharājye rameta kaḥ ,
kastyaktvekṣurasaṃ prājñaḥ kaṭu nimbapayaḥ pibet 78
kastyaktvekṣurasaṃ prājñaḥ kaṭu nimbapayaḥ pibet 78
78.
parām dṛṣṭim imām tyaktvā dagdharājye rameta kaḥ
kaḥ tyaktvā ikṣurasam prājñaḥ kaṭu nimbapayaḥ pibet
kaḥ tyaktvā ikṣurasam prājñaḥ kaṭu nimbapayaḥ pibet
78.
kaḥ imām parām dṛṣṭim tyaktvā dagdharājye rameta?
kaḥ prājñaḥ ikṣurasam tyaktvā kaṭu nimbapayaḥ pibet?
kaḥ prājñaḥ ikṣurasam tyaktvā kaṭu nimbapayaḥ pibet?
78.
Who, indeed, would abandon this supreme vision (dṛṣṭi) and find delight in a scorched kingdom? What wise person would forsake the taste of sugarcane juice to drink the bitter juice of the neem tree?
मूर्खा एव हि ते सर्वे बभुवुर्मे पितामहाः ।
इमां दृष्टिं परित्यज्य रेमिरे राज्यसंकटे ॥ ७९ ॥
इमां दृष्टिं परित्यज्य रेमिरे राज्यसंकटे ॥ ७९ ॥
mūrkhā eva hi te sarve babhuvurme pitāmahāḥ ,
imāṃ dṛṣṭiṃ parityajya remire rājyasaṃkaṭe 79
imāṃ dṛṣṭiṃ parityajya remire rājyasaṃkaṭe 79
79.
mūrkhāḥ eva hi te sarve babhūvuḥ me pitāmahāḥ
imām dṛṣṭim parityajya remire rājyasaṃkaṭe
imām dṛṣṭim parityajya remire rājyasaṃkaṭe
79.
hi,
te sarve me pitāmahāḥ mūrkhāḥ eva babhūvuḥ.
imām dṛṣṭim parityajya rājyasaṃkaṭe remire.
te sarve me pitāmahāḥ mūrkhāḥ eva babhūvuḥ.
imām dṛṣṭim parityajya rājyasaṃkaṭe remire.
79.
Indeed, all those ancestors of mine were fools (mūrkhāḥ); having abandoned this vision (dṛṣṭi), they revelled in the distress of the kingdom.
क्व फुल्लानन्दनस्थल्यः क्व दग्धमरुभूमयः ।
क्वेमा बोधदृशः शान्ताः क्व भोगेष्वात्मबुद्धयः ॥ ८० ॥
क्वेमा बोधदृशः शान्ताः क्व भोगेष्वात्मबुद्धयः ॥ ८० ॥
kva phullānandanasthalyaḥ kva dagdhamarubhūmayaḥ ,
kvemā bodhadṛśaḥ śāntāḥ kva bhogeṣvātmabuddhayaḥ 80
kvemā bodhadṛśaḥ śāntāḥ kva bhogeṣvātmabuddhayaḥ 80
80.
kva phullanandanasthalyaḥ kva dagdhamarubhūmayaḥ kva
imāḥ bodhadṛśaḥ śāntāḥ kva bhogeṣu ātmanbuddhayaḥ
imāḥ bodhadṛśaḥ śāntāḥ kva bhogeṣu ātmanbuddhayaḥ
80.
kva phullanandanasthalyaḥ? kva dagdhamarubhūmayaḥ? kva
imāḥ śāntāḥ bodhadṛśaḥ? kva bhogeṣu ātmanbuddhayaḥ?
imāḥ śāntāḥ bodhadṛśaḥ? kva bhogeṣu ātmanbuddhayaḥ?
80.
Where are the blossoming Nandana groves, and where are the scorched deserts? Where are these peaceful visions of awakening (bodhadṛś), and where are the self-identifications (ātman-buddhayaḥ) in worldly enjoyments?
न किंचिदपि त्रैलोक्ये यद्राज्यमपि वाञ्छते ।
सर्वमस्त्येव चित्तत्त्वे तत्कस्मान्नानुभूयते ॥ ८१ ॥
सर्वमस्त्येव चित्तत्त्वे तत्कस्मान्नानुभूयते ॥ ८१ ॥
na kiṃcidapi trailokye yadrājyamapi vāñchate ,
sarvamastyeva cittattve tatkasmānnānubhūyate 81
sarvamastyeva cittattve tatkasmānnānubhūyate 81
81.
na kiñcit api trailokye yat rājyam api vāñchate
sarvam asti eva cittattve tat kasmāt na anubhūyate
sarvam asti eva cittattve tat kasmāt na anubhūyate
81.
trailokye kiñcit api na asti yat rājyam api (janaḥ) vāñchate.
sarvam eva cittattve asti.
tat kasmāt na anubhūyate?
sarvam eva cittattve asti.
tat kasmāt na anubhūyate?
81.
There is nothing in the three worlds (trailokye), not even a kingdom, that one should desire. Everything already exists in the principle of consciousness (cittattva); why then is it not experienced?
चिता सर्वस्थया स्वस्थसमया निर्विकारया ।
सर्वया सर्वदा सर्वं सर्वतः साधु लभ्यते ॥ ८२ ॥
सर्वया सर्वदा सर्वं सर्वतः साधु लभ्यते ॥ ८२ ॥
citā sarvasthayā svasthasamayā nirvikārayā ,
sarvayā sarvadā sarvaṃ sarvataḥ sādhu labhyate 82
sarvayā sarvadā sarvaṃ sarvataḥ sādhu labhyate 82
82.
citā sarvasthayā svasthasamayā nirvikārayā
sarvayā sarvadā sarvam sarvataḥ sādhu labhyate
sarvayā sarvadā sarvam sarvataḥ sādhu labhyate
82.
sarvasthayā svasthasamayā nirvikārayā sarvayā
citā sarvadā sarvataḥ sarvam sādhu labhyate
citā sarvadā sarvataḥ sarvam sādhu labhyate
82.
Everything is always properly attained from all directions by a consciousness (citā) that is all-pervading, inherently tranquil, and immutable.
भासिनी तैजसी शक्तिरमृतप्राप्तिरैन्दवी ।
ब्राह्मी महत्ता महती शाक्री त्रैलोक्यराजता ॥ ८३ ॥
ब्राह्मी महत्ता महती शाक्री त्रैलोक्यराजता ॥ ८३ ॥
bhāsinī taijasī śaktiramṛtaprāptiraindavī ,
brāhmī mahattā mahatī śākrī trailokyarājatā 83
brāhmī mahattā mahatī śākrī trailokyarājatā 83
83.
bhāsinī taijasī śaktiḥ amṛtaprāptiḥ aindavī
brāhmī mahattā mahatī śākrī trailokyarājatā
brāhmī mahattā mahatī śākrī trailokyarājatā
83.
bhāsinī taijasī śaktiḥ aindavī amṛtaprāptiḥ
brāhmī mahattā mahatī śākrī trailokyarājatā
brāhmī mahattā mahatī śākrī trailokyarājatā
83.
The luminous, fiery power (śakti); the lunar (aindavī) attainment of immortality (amṛtaprāptiḥ). The Brahmi (brāhmī) attributes are greatness (mahattā) and vastness (mahatī); the Shakri (śākrī) attribute is sovereignty over the three worlds (trailokyarājatā).
परमा पूर्णता शार्वी जयलक्ष्मीश्च वैष्णवी ।
मानसी शीघ्रगतिता बलवत्ता च वायवी ॥ ८४ ॥
मानसी शीघ्रगतिता बलवत्ता च वायवी ॥ ८४ ॥
paramā pūrṇatā śārvī jayalakṣmīśca vaiṣṇavī ,
mānasī śīghragatitā balavattā ca vāyavī 84
mānasī śīghragatitā balavattā ca vāyavī 84
84.
paramā pūrṇatā śārvī jayalakṣmīḥ ca vaiṣṇavī
mānasī śīghragatitā balavattā ca vāyavī
mānasī śīghragatitā balavattā ca vāyavī
84.
paramā pūrṇatā śārvī ca vaiṣṇavī jayalakṣmīḥ
mānasī śīghragatitā balavattā ca vāyavī
mānasī śīghragatitā balavattā ca vāyavī
84.
Supreme perfection (pūrṇatā) is Sharvi (Shiva's power); glorious victory (jayalakṣmīḥ) is Vaishnavi (Vishnu's power). Mental (mānasī) swiftness (śīghragatitā) and might (balavattā) are Vayavi (Vayu's power).
आग्नेयी दाहकलना पायसी रसनिर्वृतिः ।
मौनी महातपःसिद्धिर्विद्या बार्हस्पती तथा ॥ ८५ ॥
मौनी महातपःसिद्धिर्विद्या बार्हस्पती तथा ॥ ८५ ॥
āgneyī dāhakalanā pāyasī rasanirvṛtiḥ ,
maunī mahātapaḥsiddhirvidyā bārhaspatī tathā 85
maunī mahātapaḥsiddhirvidyā bārhaspatī tathā 85
85.
āgneyī dāhakalanā pāyasī rasanirvṛtiḥ maunī
mahātapaḥsiddhiḥ vidyā bārhaspatī tathā
mahātapaḥsiddhiḥ vidyā bārhaspatī tathā
85.
āgneyī dāhakalanā pāyasī rasanirvṛtiḥ maunī
mahātapaḥsiddhiḥ tathā bārhaspatī vidyā
mahātapaḥsiddhiḥ tathā bārhaspatī vidyā
85.
The power of burning (dāhakalanā) is Agni's (āgneyī); the satisfaction of taste (rasanirvṛtiḥ) is pertaining to nectar (pāyasī). The accomplishment of great austerity (tapas) (mahātapaḥsiddhiḥ) is associated with silence (maunī); and knowledge (vidyā) is pertaining to Brihaspati (bārhaspatī).
वैमानिकी व्योमगतिः स्थिरता चापि पार्वती ।
गम्भीरताथ सामुद्री मैरवी च महोन्नतिः ॥ ८६ ॥
गम्भीरताथ सामुद्री मैरवी च महोन्नतिः ॥ ८६ ॥
vaimānikī vyomagatiḥ sthiratā cāpi pārvatī ,
gambhīratātha sāmudrī mairavī ca mahonnatiḥ 86
gambhīratātha sāmudrī mairavī ca mahonnatiḥ 86
86.
vaimānikī vyomagatiḥ sthiratā ca api pārvatī
gambhīratā atha sāmudrī mairavī ca mahonnatiḥ
gambhīratā atha sāmudrī mairavī ca mahonnatiḥ
86.
vaimānikī,
vyomagatiḥ,
sthiratā,
ca,
api,
pārvatī,
atha,
gambhīratā,
sāmudrī,
mairavī,
ca,
mahonnatiḥ
vyomagatiḥ,
sthiratā,
ca,
api,
pārvatī,
atha,
gambhīratā,
sāmudrī,
mairavī,
ca,
mahonnatiḥ
86.
Also, the characteristic of aerial vehicles (vaimānikī), movement through space (vyomagati), stability (sthiratā), and that pertaining to Parvati (pārvatī). Furthermore, profundity (gambhīratā), that pertaining to the ocean (sāmudrī), that pertaining to Mount Meru (mairavī), and great elevation (mahonnnati).
शमश्रीः सौगती सौम्या मादिरी मदलोलता ।
माधवी पुष्पमयता वार्षिकी घनशब्दिता ॥ ८७ ॥
माधवी पुष्पमयता वार्षिकी घनशब्दिता ॥ ८७ ॥
śamaśrīḥ saugatī saumyā mādirī madalolatā ,
mādhavī puṣpamayatā vārṣikī ghanaśabditā 87
mādhavī puṣpamayatā vārṣikī ghanaśabditā 87
87.
śamaśrīḥ saugatī saumyā mādirī madalolatā
mādhavī puṣpamayatā vārṣikī ghanaśabditā
mādhavī puṣpamayatā vārṣikī ghanaśabditā
87.
śamaśrīḥ,
saugatī,
saumyā,
mādirī,
madalolatā,
mādhavī,
puṣpamayatā,
vārṣikī,
ghanaśabditā
saugatī,
saumyā,
mādirī,
madalolatā,
mādhavī,
puṣpamayatā,
vārṣikī,
ghanaśabditā
87.
The glory of peace (śamaśrīḥ), that pertaining to Sugata [Buddha] (saugatī), gentleness (saumyā), intoxication (mādirī), and playful wantonness (madalolatā). Also, that pertaining to spring (mādhavī), the abundance of flowers (puṣpamayatā), that pertaining to the rainy season (vārṣikī), and the sound of thunder (ghanaśabditā).
याक्षी च मायामयता नाभसी निष्कलङ्कता ।
शीततापि च तौषारी नैदाघी तापतप्तता ॥ ८८ ॥
शीततापि च तौषारी नैदाघी तापतप्तता ॥ ८८ ॥
yākṣī ca māyāmayatā nābhasī niṣkalaṅkatā ,
śītatāpi ca tauṣārī naidāghī tāpataptatā 88
śītatāpi ca tauṣārī naidāghī tāpataptatā 88
88.
yākṣī ca māyāmayatā nābhasī niṣkalaṅkatā
śītatā api ca tauṣārī naidāghī tāpataptatā
śītatā api ca tauṣārī naidāghī tāpataptatā
88.
yākṣī,
ca,
māyāmayatā,
nābhasī,
niṣkalaṅkatā,
śītatā,
api,
ca,
tauṣārī,
naidāghī,
tāpataptatā
ca,
māyāmayatā,
nābhasī,
niṣkalaṅkatā,
śītatā,
api,
ca,
tauṣārī,
naidāghī,
tāpataptatā
88.
That pertaining to a yakṣa (yākṣī), and the nature of illusion (māyāmayatā), the quality of the sky (nābhasī), and stainlessness (niṣkalaṅkatā). Also, coldness (śītatā), that pertaining to snow (tauṣārī), that pertaining to summer (naidāghī), and suffering from heat (tāpataptatā).
एताश्चान्यास्तथा बह्वयो देशकालक्रियात्मिकाः ।
नानाकारविकारोत्थास्त्रिकालोदरसंस्थिताः ॥ ८९ ॥
नानाकारविकारोत्थास्त्रिकालोदरसंस्थिताः ॥ ८९ ॥
etāścānyāstathā bahvayo deśakālakriyātmikāḥ ,
nānākāravikārotthāstrikālodarasaṃsthitāḥ 89
nānākāravikārotthāstrikālodarasaṃsthitāḥ 89
89.
etāḥ ca anyāḥ tathā bahvyaḥ deśakālakriyātmikāḥ
nānākāravikārotthāḥ trikālodarasaṃsthitāḥ
nānākāravikārotthāḥ trikālodarasaṃsthitāḥ
89.
etāḥ,
ca,
anyāḥ,
tathā,
bahvyaḥ,
deśakālakriyātmikāḥ,
nānākāravikārotthāḥ,
trikālodarasaṃsthitāḥ
ca,
anyāḥ,
tathā,
bahvyaḥ,
deśakālakriyātmikāḥ,
nānākāravikārotthāḥ,
trikālodarasaṃsthitāḥ
89.
And these, as well as many other qualities, are inherent in space, time, and action. They arise from various forms and modifications, and are situated within the realm of the three times (past, present, and future).
विचित्राः शक्तयः स्वस्थसमया निर्विकारया ।
चिता क्रियन्ते परया कलाकलनयुक्तया ॥ ९० ॥
चिता क्रियन्ते परया कलाकलनयुक्तया ॥ ९० ॥
vicitrāḥ śaktayaḥ svasthasamayā nirvikārayā ,
citā kriyante parayā kalākalanayuktayā 90
citā kriyante parayā kalākalanayuktayā 90
90.
vicitrāḥ śaktayaḥ svasthasamayā nirvikārayā
citā kriyante parayā kalākalanayuktayā
citā kriyante parayā kalākalanayuktayā
90.
parayā nirvikārayā svasthasamayā
kalākalanayuktayā citā vicitrāḥ śaktayaḥ kriyante
kalākalanayuktayā citā vicitrāḥ śaktayaḥ kriyante
90.
By the supreme, immutable consciousness (cit), which is self-abiding and endowed with the power of manifestation, diverse powers (śakti) are created.
विकल्पहीना चित्सर्वा पदार्थशतदृष्टिषु ।
सममेवाभिपतति प्रभा प्राभाकरी यथा ॥ ९१ ॥
सममेवाभिपतति प्रभा प्राभाकरी यथा ॥ ९१ ॥
vikalpahīnā citsarvā padārthaśatadṛṣṭiṣu ,
samamevābhipatati prabhā prābhākarī yathā 91
samamevābhipatati prabhā prābhākarī yathā 91
91.
vikalpahīnā cit sarvā padārthaśatadṛṣṭiṣu
samam eva abhipatati prabhā prabhākarī yathā
samam eva abhipatati prabhā prabhākarī yathā
91.
yathā prabhākarī prabhā samam eva abhipatati,
(tathā) vikalpahīnā sarvā cit padārthaśatadṛṣṭiṣu samam abhipatati
(tathā) vikalpahīnā sarvā cit padārthaśatadṛṣṭiṣu samam abhipatati
91.
Just as solar radiance (prabhā) equally falls upon many objects, so too, consciousness (cit), which is devoid of conceptual distinctions, equally permeates all hundreds of perceptions of phenomena.
तथा समस्तसंसारबृहद्दृश्यदशाश्रियम् ।
कालत्रयस्थाममला चिच्चेतति तदात्मिका ॥ ९३ ॥
कालत्रयस्थाममला चिच्चेतति तदात्मिका ॥ ९३ ॥
tathā samastasaṃsārabṛhaddṛśyadaśāśriyam ,
kālatrayasthāmamalā ciccetati tadātmikā 93
kālatrayasthāmamalā ciccetati tadātmikā 93
93.
tathā samastasaṃsārabṛhaddṛśyadaśāśriyam
kālatrayasthām amalā cit cetati tadātmikā
kālatrayasthām amalā cit cetati tadātmikā
93.
tathā amalā tadātmikā cit kālatrayasthām
samastasaṃsārabṛhaddṛśyadaśāśriyam cetati
samastasaṃsārabṛhaddṛśyadaśāśriyam cetati
93.
So too, the pure consciousness (cit), which is identical with that and exists throughout the three times, perceives the glory of the state of the vast visible world of the entire cycle of existence (saṃsāra).
तुल्यकालपरामृष्टा त्रिकालकलनाशता ।
अनन्तभुवनाभोगा परिपूर्णैव शुद्धचित् ॥ ९४ ॥
अनन्तभुवनाभोगा परिपूर्णैव शुद्धचित् ॥ ९४ ॥
tulyakālaparāmṛṣṭā trikālakalanāśatā ,
anantabhuvanābhogā paripūrṇaiva śuddhacit 94
anantabhuvanābhogā paripūrṇaiva śuddhacit 94
94.
tulyakālaparāmṛṣṭā trikālakalanāśatā
anantabhuvanābhogā paripūrṇā eva śuddhacit
anantabhuvanābhogā paripūrṇā eva śuddhacit
94.
śuddhacit tulyakālaparāmṛṣṭā trikālakalanāśatā
anantabhuvanābhogā paripūrṇā eva
anantabhuvanābhogā paripūrṇā eva
94.
Pure consciousness (cit) is simultaneously apprehended, embodying hundreds of calculations spanning the three times (past, present, and future). It encompasses the experience of infinite worlds and is indeed perfectly complete.
सर्वाशाकोशविश्रान्तां पदार्थपटलीं महीम् ।
कालत्रयेहाकलितां यथानुभवति क्षणात् ॥ ९५ ॥
कालत्रयेहाकलितां यथानुभवति क्षणात् ॥ ९५ ॥
sarvāśākośaviśrāntāṃ padārthapaṭalīṃ mahīm ,
kālatrayehākalitāṃ yathānubhavati kṣaṇāt 95
kālatrayehākalitāṃ yathānubhavati kṣaṇāt 95
95.
sarvāśākośaviśrāntām padārthapaṭalīm mahīm
kālatrayehākalitām yathā anubhavati kṣaṇāt
kālatrayehākalitām yathā anubhavati kṣaṇāt
95.
yathā (subject implied) sarvāśākośaviśrāntām
kālatrayehākalitām mahīm padārthapaṭalīm kṣaṇāt anubhavati
kālatrayehākalitām mahīm padārthapaṭalīm kṣaṇāt anubhavati
95.
Just as one instantly experiences the vast collection of phenomena – which rests within the totality of all hopes and is encompassed by the activities of the three times –
तुल्यकालावबुद्धेन स्वादुना कटुनापि चित् ।
समेन समतामेति मधुनिम्बानुभूतिवत् ॥ ९६ ॥
समेन समतामेति मधुनिम्बानुभूतिवत् ॥ ९६ ॥
tulyakālāvabuddhena svādunā kaṭunāpi cit ,
samena samatāmeti madhunimbānubhūtivat 96
samena samatāmeti madhunimbānubhūtivat 96
96.
tulyakālavabuddhena svādunā kaṭunā api cit
samena samatām eti madhunimbānubhūtivat
samena samatām eti madhunimbānubhūtivat
96.
cit tulyakālavabuddhena svādunā api kaṭunā
samena samatām eti madhunimbānubhūtivat
samena samatām eti madhunimbānubhūtivat
96.
Consciousness (cit), when experiencing simultaneously the sweet and even the bitter, attains a state of equality (samatā) through this uniform perception, just like the experience of honey and neem.
त्यक्तसंकल्पकलया सूक्ष्मया चिद्व्यवस्थया ।
सर्वभावानुगतया सत्ताद्वैतैकरूपया ॥ ९७ ॥
सर्वभावानुगतया सत्ताद्वैतैकरूपया ॥ ९७ ॥
tyaktasaṃkalpakalayā sūkṣmayā cidvyavasthayā ,
sarvabhāvānugatayā sattādvaitaikarūpayā 97
sarvabhāvānugatayā sattādvaitaikarūpayā 97
97.
tyaktasaṅkalpakalayā sūkṣmayā cidvyavasthayā
sarvabhāvānugatayā sattādvaitaikarūpayā
sarvabhāvānugatayā sattādvaitaikarūpayā
97.
tyaktasaṅkalpakalayā sūkṣmayā sarvabhāvānugatayā
sattādvaitaikarūpayā cidvyavasthayā
sattādvaitaikarūpayā cidvyavasthayā
97.
Through a subtle state of consciousness (cit-vyavasthā) that has transcended the divisions of conceptualization, permeates all states of being, and whose singular form is the non-duality of existence.
विचित्रापि पदार्थश्रीरन्योन्यवलितान्तरा ।
तुल्यकालानुभवना साम्येनैवानुभूयते ॥ ९८ ॥
तुल्यकालानुभवना साम्येनैवानुभूयते ॥ ९८ ॥
vicitrāpi padārthaśrīranyonyavalitāntarā ,
tulyakālānubhavanā sāmyenaivānubhūyate 98
tulyakālānubhavanā sāmyenaivānubhūyate 98
98.
vicitrā api padārthaśrīḥ anyonyavalitāntarā
tulyakālānubhavanā sāmyena eva anubhūyate
tulyakālānubhavanā sāmyena eva anubhūyate
98.
vicitrā api anyonyavalitāntarā padārthaśrīḥ
tulyakālānubhavanā sāmyena eva anubhūyate
tulyakālānubhavanā sāmyena eva anubhūyate
98.
Although the array of diverse objects (padārtha-śrī) is internally interwoven, it is experienced as equal (sāmya) through the very act of simultaneous perception.
भावेनाभावमाश्रित्य भावस्त्यजति दुःखताम् ।
प्रेक्ष्य भावमभावेन भावस्त्यजति दुष्टताम् ॥ ९९ ॥
प्रेक्ष्य भावमभावेन भावस्त्यजति दुष्टताम् ॥ ९९ ॥
bhāvenābhāvamāśritya bhāvastyajati duḥkhatām ,
prekṣya bhāvamabhāvena bhāvastyajati duṣṭatām 99
prekṣya bhāvamabhāvena bhāvastyajati duṣṭatām 99
99.
bhāvena abhāvam āśritya bhāvaḥ tyajati duḥkhatām |
prekṣya bhāvam abhāvena bhāvaḥ tyajati duṣṭatām ||
prekṣya bhāvam abhāvena bhāvaḥ tyajati duṣṭatām ||
99.
bhāvaḥ bhāvena abhāvam āśritya duḥkhatām tyajati
bhāvaḥ abhāvena bhāvam prekṣya duṣṭatām tyajati
bhāvaḥ abhāvena bhāvam prekṣya duṣṭatām tyajati
99.
When one's true nature (bhāva), taking refuge in non-existence (abhāva), abandons suffering. And by perceiving that true nature (bhāva) through non-existence (abhāva), it abandons impurity.
कालत्रयमपश्यन्त्या हीनायाश्चेत्यबन्धनैः ।
चितश्चेत्यमुपेक्षिण्याः समतैवावशिष्यते ॥ १०० ॥
चितश्चेत्यमुपेक्षिण्याः समतैवावशिष्यते ॥ १०० ॥
kālatrayamapaśyantyā hīnāyāścetyabandhanaiḥ ,
citaścetyamupekṣiṇyāḥ samataivāvaśiṣyate 100
citaścetyamupekṣiṇyāḥ samataivāvaśiṣyate 100
100.
kālatrayam apaśyantyāḥ hīnāyāḥ cetyabandhanaiḥ |
citaḥ cetyam upekṣiṇyāḥ samatā eva avaśiṣyate ||
citaḥ cetyam upekṣiṇyāḥ samatā eva avaśiṣyate ||
100.
citaḥ kālatrayam apaśyantyāḥ cetyabandhanaiḥ
hīnāyāḥ cetyam upekṣiṇyāḥ samatā eva avaśiṣyate
hīnāyāḥ cetyam upekṣiṇyāḥ samatā eva avaśiṣyate
100.
For the consciousness (cit) that does not perceive the three times (past, present, future), that is devoid of the bonds of cognizable objects, and that disregards all cognizable objects, only equanimity (samatā) remains.
याति वाचामगम्यत्वादसत्तामिव शाश्वतीम् ।
नैरात्म्यसिद्धान्तदशामुपयातेव तिष्ठति ॥ १०१ ॥
नैरात्म्यसिद्धान्तदशामुपयातेव तिष्ठति ॥ १०१ ॥
yāti vācāmagamyatvādasattāmiva śāśvatīm ,
nairātmyasiddhāntadaśāmupayāteva tiṣṭhati 101
nairātmyasiddhāntadaśāmupayāteva tiṣṭhati 101
101.
yāti vācām agamyatvāt asattām iva śāśvatīm |
nairātmyasiddhāntadaśām upayātā iva tiṣṭhati ||
nairātmyasiddhāntadaśām upayātā iva tiṣṭhati ||
101.
vācām agamyatvāt śāśvatīm asattām iva (sā) yāti
(sā) nairātmyasiddhāntadaśām upayātā iva tiṣṭhati
(sā) nairātmyasiddhāntadaśām upayātā iva tiṣṭhati
101.
Due to its inaccessibility to words, it (consciousness/reality) attains as if eternal non-existence (asattā). It remains as if having reached the state of the doctrine of no-self (nairātmya).
भवत्यात्मा तथा ब्रह्म न किंचिच्चाखिलं च वा ।
परमोपशमेऽलीना मोक्षनाम्ना परोच्यते ॥ १०२ ॥
परमोपशमेऽलीना मोक्षनाम्ना परोच्यते ॥ १०२ ॥
bhavatyātmā tathā brahma na kiṃciccākhilaṃ ca vā ,
paramopaśame'līnā mokṣanāmnā parocyate 102
paramopaśame'līnā mokṣanāmnā parocyate 102
102.
bhavati ātmā tathā brahma na kiṃcit ca akhilam ca
vā | parama upaśame alīnā mokṣanāmnā procyate ||
vā | parama upaśame alīnā mokṣanāmnā procyate ||
102.
ātmā tathā brahma bhavati (sā) na kiṃcit ca akhilam ca
vā (bhavati) parama upaśame alīnā mokṣanāmnā procyate
vā (bhavati) parama upaśame alīnā mokṣanāmnā procyate
102.
The Self (ātman) becomes Brahman (brahman); it is both nothing and the totality of all (akhila). Not dissolved into ultimate tranquility (upaśama), it is declared by the name of final liberation (mokṣa).
संकल्पकलिता त्वेषा मन्दाभासतया जगत् ।
न सम्यक्पश्यतीदं चिदृष्टिः पटलिनी यथा ॥ १०३ ॥
न सम्यक्पश्यतीदं चिदृष्टिः पटलिनी यथा ॥ १०३ ॥
saṃkalpakalitā tveṣā mandābhāsatayā jagat ,
na samyakpaśyatīdaṃ cidṛṣṭiḥ paṭalinī yathā 103
na samyakpaśyatīdaṃ cidṛṣṭiḥ paṭalinī yathā 103
103.
saṅkalpakalitā tu eṣā mandābhāsatayā jagat na
samyak paśyati idam cidṛṣṭiḥ paṭalinī yathā
samyak paśyati idam cidṛṣṭiḥ paṭalinī yathā
103.
tu eṣā cidṛṣṭiḥ saṅkalpakalitā mandābhāsatayā
idam jagat samyak na paśyati yathā paṭalinī
idam jagat samyak na paśyati yathā paṭalinī
103.
But this vision of consciousness (cid-dṛṣṭi), filled with mental conceptions (saṅkalpa), does not properly perceive this world due to its dimness, just like a person afflicted with cataracts.
ईहानीहामयैरन्तर्या चिदावलिता मलैः ।
सा हि नोड्डयितुं शक्ता पाशबद्धेव पक्षिणी ॥ १०४ ॥
सा हि नोड्डयितुं शक्ता पाशबद्धेव पक्षिणी ॥ १०४ ॥
īhānīhāmayairantaryā cidāvalitā malaiḥ ,
sā hi noḍḍayituṃ śaktā pāśabaddheva pakṣiṇī 104
sā hi noḍḍayituṃ śaktā pāśabaddheva pakṣiṇī 104
104.
īhā-anīhāmayaiḥ antaryā cit āvalitā malaiḥ sā
hi na uḍḍayitum śaktā pāśabaddhā iva pakṣiṇī
hi na uḍḍayitum śaktā pāśabaddhā iva pakṣiṇī
104.
īhā-anīhāmayaiḥ malaiḥ āvalitā antaryā cit,
sā hi pāśabaddhā pakṣiṇī iva uḍḍayitum na śaktā
sā hi pāśabaddhā pakṣiṇī iva uḍḍayitum na śaktā
104.
The inner consciousness (cit), enveloped by impurities (mala) consisting of desires and non-desires, is indeed unable to soar, just like a bird (pakṣiṇī) bound by a snare.
संकल्पकलनेनैव ये केचन जना इमे ।
पतिता मोहजालेषु विनेत्रा इव पक्षिणः ॥ १०५ ॥
पतिता मोहजालेषु विनेत्रा इव पक्षिणः ॥ १०५ ॥
saṃkalpakalanenaiva ye kecana janā ime ,
patitā mohajāleṣu vinetrā iva pakṣiṇaḥ 105
patitā mohajāleṣu vinetrā iva pakṣiṇaḥ 105
105.
saṅkalpakalanena eva ye ke-cana janāḥ ime
patitāḥ mohajāleṣu vinetrāḥ iva pakṣiṇaḥ
patitāḥ mohajāleṣu vinetrāḥ iva pakṣiṇaḥ
105.
ye ke-cana ime janāḥ saṅkalpakalanena eva
vinetrāḥ pakṣiṇaḥ iva mohajāleṣu patitāḥ
vinetrāḥ pakṣiṇaḥ iva mohajāleṣu patitāḥ
105.
All these people, whoever they may be, have fallen into the nets of delusion solely by the formation of mental conceptions (saṅkalpa), just like blind birds.
संकल्पजालवलितैर्विषयावटपातिभिः ।
पदवी गतबाधेयं न दृष्टा मत्पितामहैः ॥ १०६ ॥
पदवी गतबाधेयं न दृष्टा मत्पितामहैः ॥ १०६ ॥
saṃkalpajālavalitairviṣayāvaṭapātibhiḥ ,
padavī gatabādheyaṃ na dṛṣṭā matpitāmahaiḥ 106
padavī gatabādheyaṃ na dṛṣṭā matpitāmahaiḥ 106
106.
saṅkalpajālavalitaiḥ viṣayāvaṭapātibhiḥ
padavī gatabādhā iyam na dṛṣṭā matpitāmahaiḥ
padavī gatabādhā iyam na dṛṣṭā matpitāmahaiḥ
106.
saṅkalpajālavalitaiḥ viṣayāvaṭapātibhiḥ matpitāmahaiḥ,
iyam gatabādhā padavī na dṛṣṭā
iyam gatabādhā padavī na dṛṣṭā
106.
This path, free from obstacles, was not perceived by my ancestors, who were ensnared by the net of mental conceptions (saṅkalpa) and continually falling into the pit of sense objects.
दिनैः कतिपयैरेव स्फुरिता धरणीतले ।
वराकास्तेन ते नष्टा मशकाः कुहरेष्विव ॥ १०७ ॥
वराकास्तेन ते नष्टा मशकाः कुहरेष्विव ॥ १०७ ॥
dinaiḥ katipayaireva sphuritā dharaṇītale ,
varākāstena te naṣṭā maśakāḥ kuhareṣviva 107
varākāstena te naṣṭā maśakāḥ kuhareṣviva 107
107.
dinaiḥ katipayaiḥ eva sphuritā dharaṇītale
varākāḥ tena te naṣṭāḥ maśakāḥ kuhareṣu iva
varākāḥ tena te naṣṭāḥ maśakāḥ kuhareṣu iva
107.
katipayaiḥ dinaiḥ eva dharaṇītale sphuritā
tena te varākāḥ maśakāḥ kuhareṣu iva naṣṭāḥ
tena te varākāḥ maśakāḥ kuhareṣu iva naṣṭāḥ
107.
Within just a few days, a calamity manifested on the surface of the earth. Due to that, those wretched mosquitos were destroyed, as if (they vanished) into crevices.
यद्यज्ञास्यन्निमे तत्त्वं भोगदुःखार्थिनस्तदा ।
भावाभावान्धकूपेषु नापतिष्यन्हताशयाः ॥ १०८ ॥
भावाभावान्धकूपेषु नापतिष्यन्हताशयाः ॥ १०८ ॥
yadyajñāsyannime tattvaṃ bhogaduḥkhārthinastadā ,
bhāvābhāvāndhakūpeṣu nāpatiṣyanhatāśayāḥ 108
bhāvābhāvāndhakūpeṣu nāpatiṣyanhatāśayāḥ 108
108.
yadi ajñāsyann ime tattvam bhogaduḥkhārthinaḥ
tadā bhāvābhāvāndhakūpeṣu na apatiṣyan hatāśayāḥ
tadā bhāvābhāvāndhakūpeṣu na apatiṣyan hatāśayāḥ
108.
yadi ime bhogaduḥkhārthinaḥ tattvam ajñāsyann
tadā hatāśayāḥ bhāvābhāvāndhakūpeṣu na apatiṣyan
tadā hatāśayāḥ bhāvābhāvāndhakūpeṣu na apatiṣyan
108.
If these individuals, who are seekers of pleasure and pain, had truly known the ultimate reality (tattvam), then those desperate ones, whose hopes are ruined, would not have fallen into the blind wells of existence and non-existence.
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन जन्तवः ।
धराविवरमग्नानां कीटानां समतां गताः ॥ १०९ ॥
धराविवरमग्नानां कीटानां समतां गताः ॥ १०९ ॥
icchādveṣasamutthena dvandvamohena jantavaḥ ,
dharāvivaramagnānāṃ kīṭānāṃ samatāṃ gatāḥ 109
dharāvivaramagnānāṃ kīṭānāṃ samatāṃ gatāḥ 109
109.
icchādveṣasamutthena dvandvamohena jantavaḥ
dharāvīvaramagnānām kīṭānām samatām gatāḥ
dharāvīvaramagnānām kīṭānām samatām gatāḥ
109.
icchādveṣasamutthena dvandvamohena jantavaḥ
dharāvīvaramagnānām kīṭānām samatām gatāḥ
dharāvīvaramagnānām kīṭānām samatām gatāḥ
109.
Living beings, by the delusion of dualities (dvandva) which arises from desire and hatred, have attained the same state as insects immersed in the earth's crevices.
ईहितानीहिताकाराः कलनामृगतृष्णिकाः ।
सत्यावबोधमेधेन यस्य शान्ताः स जीवति ॥ ११० ॥
सत्यावबोधमेधेन यस्य शान्ताः स जीवति ॥ ११० ॥
īhitānīhitākārāḥ kalanāmṛgatṛṣṇikāḥ ,
satyāvabodhamedhena yasya śāntāḥ sa jīvati 110
satyāvabodhamedhena yasya śāntāḥ sa jīvati 110
110.
īhitānīhitākārāḥ kalanāmṛgatṛṣṇikāḥ
satyāvabodhamedhena yasya śāntāḥ sa jīvati
satyāvabodhamedhena yasya śāntāḥ sa jīvati
110.
yasya īhitānīhitākārāḥ kalanāmṛgatṛṣṇikāḥ
satyāvabodhamedhena śāntāḥ sa jīvati
satyāvabodhamedhena śāntāḥ sa jīvati
110.
The mirages of mental creations (kalana), which take the forms of desired and undesired things - for whom these are calmed by the cloud of true understanding (bodha), that person truly lives.
कुतः किलास्याः शुद्धाया अविच्छिन्नामलाकृतेः ।
चन्द्रिकाया रुचः कोष्णाः कलङ्काः कलनाश्चितः ॥ १११ ॥
चन्द्रिकाया रुचः कोष्णाः कलङ्काः कलनाश्चितः ॥ १११ ॥
kutaḥ kilāsyāḥ śuddhāyā avicchinnāmalākṛteḥ ,
candrikāyā rucaḥ koṣṇāḥ kalaṅkāḥ kalanāścitaḥ 111
candrikāyā rucaḥ koṣṇāḥ kalaṅkāḥ kalanāścitaḥ 111
111.
kutaḥ kila asyāḥ śuddhāyāḥ avicchinnāmalākṛteḥ
candrikāyāḥ rucaḥ koṣṇāḥ kalaṅkāḥ kalanāḥ citaḥ
candrikāyāḥ rucaḥ koṣṇāḥ kalaṅkāḥ kalanāḥ citaḥ
111.
kutaḥ kila asyāḥ śuddhāyāḥ avicchinnāmalākṛteḥ
candrikāyāḥ koṣṇāḥ rucaḥ kalanāḥ citaḥ kalaṅkāḥ
candrikāyāḥ koṣṇāḥ rucaḥ kalanāḥ citaḥ kalaṅkāḥ
111.
Whence, indeed, could lukewarm rays and blemishes, characterized by divisions, arise from this pure, unbroken, and stainless intrinsic nature of moonlight?
आत्मनेऽस्तु नमो मह्यमविच्छिन्नचिदात्मने ।
लोकालोकमणे देव चिरेणाधिगतोऽस्यहो ॥ ११२ ॥
लोकालोकमणे देव चिरेणाधिगतोऽस्यहो ॥ ११२ ॥
ātmane'stu namo mahyamavicchinnacidātmane ,
lokālokamaṇe deva cireṇādhigato'syaho 112
lokālokamaṇe deva cireṇādhigato'syaho 112
112.
ātmane astu namaḥ mahyam avicchinnacidātmane
lokālokamaṇe deva cireṇa adhigataḥ asi aho
lokālokamaṇe deva cireṇa adhigataḥ asi aho
112.
namaḥ astu mahyam ātmane avicchinnacidātmane
deva lokālokamaṇe aho cireṇa adhigataḥ asi
deva lokālokamaṇe aho cireṇa adhigataḥ asi
112.
Salutations to my Self (ātman), to the unbroken consciousness-Self (ātman). O divine one, O jewel of the visible and invisible worlds, alas, you have been realized after a long time!
परामृष्टोऽसि लब्धोऽसि प्रोदितोऽसि चिराय च ।
उद्धृतोसिविकल्पेभ्यो योसि सोसि नमोस्तु ते ॥ ११३ ॥
उद्धृतोसिविकल्पेभ्यो योसि सोसि नमोस्तु ते ॥ ११३ ॥
parāmṛṣṭo'si labdho'si prodito'si cirāya ca ,
uddhṛtosivikalpebhyo yosi sosi namostu te 113
uddhṛtosivikalpebhyo yosi sosi namostu te 113
113.
parāmṛṣṭaḥ asi labdhaḥ asi prauditaḥ asi cirāya ca
uddhṛtaḥ asi vikalpebhyaḥ yaḥ asi saḥ asi namaḥ astu te
uddhṛtaḥ asi vikalpebhyaḥ yaḥ asi saḥ asi namaḥ astu te
113.
parāmṛṣṭaḥ asi labdhaḥ asi cirāya ca prauditaḥ asi
vikalpebhyaḥ uddhṛtaḥ asi yaḥ asi saḥ asi te namaḥ astu
vikalpebhyaḥ uddhṛtaḥ asi yaḥ asi saḥ asi te namaḥ astu
113.
You have been fully grasped, you have been attained, and you have long been manifested. You have been delivered from mental constructs. Whatever you are, that you are; salutations to you!
मह्यं तुभ्यमनन्ताय मह्यं तुभ्यं शिवात्मने ।
नमो देवाधिदेवाय पराय परमात्मने ॥ ११४ ॥
नमो देवाधिदेवाय पराय परमात्मने ॥ ११४ ॥
mahyaṃ tubhyamanantāya mahyaṃ tubhyaṃ śivātmane ,
namo devādhidevāya parāya paramātmane 114
namo devādhidevāya parāya paramātmane 114
114.
mahyam tubhyam anantāya mahyam tubhyam
śivātmane namaḥ devādhidevāya parāya paramātmane
śivātmane namaḥ devādhidevāya parāya paramātmane
114.
namaḥ mahyam tubhyam anantāya mahyam tubhyam
śivātmane devādhidevāya parāya paramātmane
śivātmane devādhidevāya parāya paramātmane
114.
Salutations to myself and to you, to the Infinite, to myself and to you, to the auspicious Self (ātman), to the God of gods, to the Supreme, to the Supreme Self (paramātman).
गतघनपरिपूर्णमिन्दुबिम्बं गतकलनावरणं स्वमेव रूपम् ।
स्ववषुषि मुदिते स्वयं स्वसंस्थं स्वयमुदितं स्ववशं स्वयं नमामि ॥ ११५ ॥
स्ववषुषि मुदिते स्वयं स्वसंस्थं स्वयमुदितं स्ववशं स्वयं नमामि ॥ ११५ ॥
gataghanaparipūrṇamindubimbaṃ gatakalanāvaraṇaṃ svameva rūpam ,
svavaṣuṣi mudite svayaṃ svasaṃsthaṃ svayamuditaṃ svavaśaṃ svayaṃ namāmi 115
svavaṣuṣi mudite svayaṃ svasaṃsthaṃ svayamuditaṃ svavaśaṃ svayaṃ namāmi 115
115.
gata-ghana-paripūrṇam indu-bimbam
gata-kalanā-āvaraṇam svam eva rūpam
sva-vapuṣi mudite svayam sva-saṃstham
svayam-uditam sva-vaśam svayam namāmi
gata-kalanā-āvaraṇam svam eva rūpam
sva-vapuṣi mudite svayam sva-saṃstham
svayam-uditam sva-vaśam svayam namāmi
115.
svayam svam eva rūpam gata-ghana-paripūrṇam
indu-bimbam gata-kalanā-āvaraṇam
svavapuṣi mudite svayam sva-saṃstham
svayam-uditam sva-vaśam namāmi
indu-bimbam gata-kalanā-āvaraṇam
svavapuṣi mudite svayam sva-saṃstham
svayam-uditam sva-vaśam namāmi
115.
I myself bow to my own true form, which is like the full moon disk, freed from obscuring clouds and from the covering of mental constructs. It is delighted in its own being, self-abiding, self-manifested, and self-controlled.
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
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
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34 (current chapter)
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