Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-35

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:
प्रह्लाद उवाच ।
ओमित्येकोचिताकारो विकारपरिवर्जितः ।
आत्मैवायमिदं सर्वं यत्किंचिज्जगतीगतम् ॥ १ ॥
prahlāda uvāca ,
omityekocitākāro vikāraparivarjitaḥ ,
ātmaivāyamidaṃ sarvaṃ yatkiṃcijjagatīgatam 1
1. prahlādaḥ uvāca om iti eka-ucita-ākāraḥ vikāra-parivarjitaḥ
ātmā eva ayam idam sarvam yat kiṃcit jagatī-gatam
1. prahlādaḥ uvāca ayam ātmā om iti eka-ucita-ākāraḥ
vikāra-parivarjitaḥ eva idam sarvam yat kiṃcit jagatī-gatam
1. Prahlāda said: This (supreme) Self (ātman), whose unique form is expressed by the syllable Om and who is free from all modifications, is indeed all this – whatever exists in the world.
Go to verse view
मेदोस्थिमांसमज्जासृगतीतोऽप्येष चेतनः ।
अन्तरस्थो हि सूर्यादीन्प्रकाशयति दीपकः ॥ २ ॥
medosthimāṃsamajjāsṛgatīto'pyeṣa cetanaḥ ,
antarastho hi sūryādīnprakāśayati dīpakaḥ 2
2. medaḥ-asthi-māṃsa-majja-asṛk-atītaḥ api eṣa cetanaḥ
antara-sthaḥ hi sūrya-ādīn prakāśayati dīpakaḥ
2. eṣa cetanaḥ medaḥ-asthi-māṃsa-majja-asṛk-atītaḥ
api hi antara-sthaḥ dīpakaḥ sūrya-ādīn prakāśayati
2. This conscious principle (cetana), even though it transcends fat, bone, flesh, marrow, and blood, is indeed the inner dweller. Like a lamp, it illuminates the sun and other luminaries.
Go to verse view
उष्णीकरोति दहनं रसयत्यमृतं रसम् ।
इन्द्रियानुभवान्भुङ्कते भोगानिवमहीपतिः ॥ ३ ॥
uṣṇīkaroti dahanaṃ rasayatyamṛtaṃ rasam ,
indriyānubhavānbhuṅkate bhogānivamahīpatiḥ 3
3. uṣṇī-karoti dahanam rasayati amṛtam rasam
indriya-anubhavān bhuṅkte bhogān iva mahī-patiḥ
3. (saḥ) dahanam uṣṇī-karoti amṛtam rasam rasayati
indriya-anubhavān bhuṅkte iva mahī-patiḥ bhogān
3. He (the conscious principle) causes heat in fire, experiences the immortal essence, and enjoys sense experiences just as a king enjoys his pleasures.
Go to verse view
तिष्ठन्नपि हि नासीनो गच्छन्नपि न गच्छति ।
शान्तोऽपि व्यवहारस्थः कुर्वन्नपि न लिप्यते ॥ ४ ॥
tiṣṭhannapi hi nāsīno gacchannapi na gacchati ,
śānto'pi vyavahārasthaḥ kurvannapi na lipyate 4
4. tiṣṭhan api hi na āsīnaḥ gacchan api na gacchati
śāntaḥ api vyavahārasthaḥ kurvan api na lipyate
4. tiṣṭhan api hi āsīnaḥ na,
gacchan api gacchati na,
śāntaḥ api vyavahārasthaḥ,
kurvan api lipyate na
4. Even while standing, he is not truly seated; even while walking, he does not actually go. Though tranquil, he is engaged in worldly affairs, and even while acting, he remains untainted.
Go to verse view
पूर्वमद्य तथेदानीमिहामुत्रोभयत्र च ।
विहितोऽविहितोऽप्येष समः सर्वासु वृत्तिषु ॥ ५ ॥
pūrvamadya tathedānīmihāmutrobhayatra ca ,
vihito'vihito'pyeṣa samaḥ sarvāsu vṛttiṣu 5
5. pūrvam adya tathā idānīm iha amutra ubhayatra ca
vihitaḥ avihitaḥ api eṣaḥ samaḥ sarvāsu vṛttiṣu
5. eṣaḥ pūrvam adya tathā idānīm iha amutra ca ubhayatra
vihitaḥ api avihitaḥ api sarvāsu vṛttiṣu samaḥ
5. In the past, today, and at this moment, here and in the other world, and in both circumstances; whether prescribed or not prescribed, this (puruṣa) remains equal in all modes of being.
Go to verse view
उद्भवत्यभयो भावं भुवनानि ततस्ततः ।
ब्रह्मादितृणपर्यन्तं जगदावर्तयन्स्थितः ॥ ६ ॥
udbhavatyabhayo bhāvaṃ bhuvanāni tatastataḥ ,
brahmāditṛṇaparyantaṃ jagadāvartayansthitaḥ 6
6. udbhavati abhayaḥ bhāvam bhuvanāni tataḥ tataḥ
brahma-ādi-tṛṇa-paryantam jagat āvartayan sthitaḥ
6. abhayaḥ bhāvam udbhavati tataḥ tataḥ bhuvanāni
brahma-ādi-tṛṇa-paryantam jagat āvartayan sthitaḥ
6. The fearless one (puruṣa) manifests existence, and from that (manifestation), the worlds arise one after another. He (puruṣa) abides, causing the entire universe - from Brahmā down to a blade of grass - to revolve.
Go to verse view
नित्यस्पन्दमयो नित्यमपि देवात्सदागतेः ।
स्थाणोरप्यक्रियो नित्यमाकाशादप्यलेपकः ॥ ७ ॥
nityaspandamayo nityamapi devātsadāgateḥ ,
sthāṇorapyakriyo nityamākāśādapyalepakaḥ 7
7. nitya-spanda-mayaḥ nityam api devāt sadā-gateḥ
sthāṇoḥ api akriyaḥ nityam ākāśāt api alepakaḥ
7. saḥ nitya-spanda-mayaḥ api nityam devāt sadā-gateḥ
api sthāṇoḥ api nityam akriyaḥ ākāśāt api alepakaḥ
7. He is eternally full of vibration, yet also eternal. More so than even the ever-moving deity (Wind) or the immobile (sthāṇu), he is eternally actionless. And more so than space itself, he is untainted.
Go to verse view
मनांसि क्षोभयत्येष पल्लवानीव मारुतः ।
वाहयत्यक्षपङ्कतिं स्वामश्वालीमिव सारथिः ॥ ८ ॥
manāṃsi kṣobhayatyeṣa pallavānīva mārutaḥ ,
vāhayatyakṣapaṅkatiṃ svāmaśvālīmiva sārathiḥ 8
8. manāṃsi kṣobhayati eṣa pallavāni iva mārutaḥ
vāhayati akṣapaṅkatiṃ svām aśvālīm iva sārathiḥ
8. eṣa mārutaḥ iva pallavāni manāṃsi kṣobhayati.
[eṣa] sārathiḥ iva svām aśvālīm akṣapaṅkatiṃ vāhayati.
8. Just as the wind agitates young leaves, so does this inner controller (ātman) stir the minds. And just as a charioteer drives his own team of horses, this one guides his array of senses.
Go to verse view
अतिदुर्विधवद्देहगेहे कर्मरतः सदा ।
सम्राडिवात्मनि स्वस्थः संस्थितो भोगभुग्विभुः ॥ ९ ॥
atidurvidhavaddehagehe karmarataḥ sadā ,
samrāḍivātmani svasthaḥ saṃsthito bhogabhugvibhuḥ 9
9. ati-durvidhavat deha-gehe karma-rataḥ sadā samrāṭ
iva ātmani svasthaḥ saṃsthitaḥ bhoga-bhuk vibhuḥ
9. vibhuḥ deha-gehe ati-durvidhavat sadā karma-rataḥ.
[saḥ vibhuḥ] ātmani svasthaḥ samrāṭ iva saṃsthitaḥ bhoga-bhuk.
9. Although perpetually engaged in activity within the body's abode like one who is utterly helpless, this omnipresent lord (vibhu), the enjoyer of experiences (bhogabhuk), remains firmly established and self-reliant within his own self (ātman), like an emperor.
Go to verse view
एष एव सदाऽन्विष्यः स्तुत्यो ध्यातव्य एव तु ।
जरामरणसंमोहादनेनोत्तीर्य गम्यते ॥ १० ॥
eṣa eva sadā'nviṣyaḥ stutyo dhyātavya eva tu ,
jarāmaraṇasaṃmohādanenottīrya gamyate 10
10. eṣa eva sadā anviṣyaḥ stutyaḥ dhyātavyaḥ eva
tu jarā-maraṇa-saṃmohāt anena uttīrya gamyate
10. eṣa eva sadā anviṣyaḥ stutyaḥ eva tu dhyātavyaḥ.
anena jarā-maraṇa-saṃmohāt uttīrya gamyate.
10. This very (ātman) should always be sought, praised, and meditated upon (dhyāna). By means of this (ātman), having overcome the delusion arising from old age and death, one attains liberation (mokṣa).
Go to verse view
सुलभश्चायमत्यन्तं सुजेयश्चाप्तबन्धुवत् ।
शरीरपद्मकुहरे सर्वेषामेव षट्पदः ॥ ११ ॥
sulabhaścāyamatyantaṃ sujeyaścāptabandhuvat ,
śarīrapadmakuhare sarveṣāmeva ṣaṭpadaḥ 11
11. sulabhaḥ ca ayam atyantaṃ sujeyaḥ ca āpta-bandhu-vat
śarīra-padma-kuhare sarveṣām eva ṣaṭpadaḥ
11. ayam atyantaṃ sulabhaḥ ca sujeyaḥ ca āpta-bandhu-vat.
[ayam] eva sarveṣām śarīra-padma-kuhare ṣaṭpadaḥ.
11. This (ātman) is exceedingly easy to obtain and also easy to comprehend, like a trusted friend. Indeed, for all beings, he is a bee dwelling within the lotus-cave of the body (śarīra-padma-kuhara).
Go to verse view
अनाक्रुष्टोऽप्यनाहूतः स्वदेहादेव लभ्यते ।
मनागेवोपहूतोऽपि क्षणाद्भवति सन्मुखः ॥ १२ ॥
anākruṣṭo'pyanāhūtaḥ svadehādeva labhyate ,
manāgevopahūto'pi kṣaṇādbhavati sanmukhaḥ 12
12. anākruṣṭaḥ api anāhūtaḥ sva-dehāt eva labhyate
manāk eva upahūtaḥ api kṣaṇāt bhavati sanmukhaḥ
12. anākruṣṭaḥ api anāhūtaḥ sva-dehāt eva labhyate
manāk eva upahūtaḥ api kṣaṇāt sanmukhaḥ bhavati
12. Even if neither summoned nor called, the Self (ātman) is attained from one's own body (sva-deha) alone. Yet, even if only slightly invoked, it immediately becomes manifest.
Go to verse view
नास्य संसेव्यमानस्य सर्वसंपत्तिशालिनः ।
धनानामीश्वरस्येव स्मयो गर्वो यथा भवेत् ॥ १३ ॥
nāsya saṃsevyamānasya sarvasaṃpattiśālinaḥ ,
dhanānāmīśvarasyeva smayo garvo yathā bhavet 13
13. na asya saṃsevyamānasya sarva-sampatti-śālinaḥ
dhanānām īśvarasya iva smayaḥ garvaḥ yathā bhavet
13. asya saṃsevyamānasya sarva-sampatti-śālinaḥ dhanānām
īśvarasya iva smayaḥ garvaḥ yathā na bhavet
13. Pride (smaya) and arrogance (garva) do not arise for this being, who is being served and possesses all prosperity, just as they would for a lord of wealth.
Go to verse view
आमोद इव पुष्पेषु तैलं तिलकणेष्विव ।
रसजातिष्विवास्वादो देवो देहेषु संस्थितः ॥ १४ ॥
āmoda iva puṣpeṣu tailaṃ tilakaṇeṣviva ,
rasajātiṣvivāsvādo devo deheṣu saṃsthitaḥ 14
14. āmodaḥ iva puṣpeṣu tailam tila-kaṇeṣu iva
rasa-jātiṣu iva āsvādaḥ devaḥ deheṣu saṃsthitaḥ
14. āmodaḥ iva puṣpeṣu tailam iva tila-kaṇeṣu rasa-jātiṣu
iva āsvādaḥ [tathā] devaḥ deheṣu saṃsthitaḥ
14. Like fragrance (āmoda) in flowers, like oil in sesame seeds, and like taste in various kinds of juices, so too is the divine (deva) abiding in bodies.
Go to verse view
अविचारवशादेष हृदयस्थोऽपि चेतनः ।
न ज्ञायते चिरादृष्टो दृष्टबन्धुरिवाग्रतः ॥ १५ ॥
avicāravaśādeṣa hṛdayastho'pi cetanaḥ ,
na jñāyate cirādṛṣṭo dṛṣṭabandhurivāgrataḥ 15
15. avicāra-vaśāt eṣaḥ hṛdaya-sthaḥ api cetanaḥ na
jñāyate cirāt dṛṣṭaḥ dṛṣṭa-bandhuḥ iva agrataḥ
15. avicāra-vaśāt eṣaḥ hṛdaya-sthaḥ api cetanaḥ
cirāt dṛṣṭaḥ agrataḥ dṛṣṭa-bandhuḥ iva na jñāyate
15. Due to lack of proper inquiry (avicāra), this conscious (cetana) Self (ātman), though residing in the heart, is not known, much like a long-unseen friend is not recognized even when standing directly in front.
Go to verse view
विचारणापरिज्ञात एतस्मिन्परमेश्वरे ।
अभ्युदेति परानन्दो लब्धे प्रियजने यथा ॥ १६ ॥
vicāraṇāparijñāta etasminparameśvare ,
abhyudeti parānando labdhe priyajane yathā 16
16. vicāraṇāparijñāta etasmin parameśvare
abhyudeti parānandaḥ labdhe priyajane yathā
16. etasmin parameśvare vicāraṇāparijñāta
parānandaḥ abhyudeti yathā priyajane labdhe
16. When this Supreme Lord (parameśvara) is fully understood through deep reflection, supreme bliss (parānanda) arises, just as when a beloved person is found.
Go to verse view
अस्मिन्दृष्टे परे बन्धावुद्दामानन्ददायिनि ।
आयान्ति दृष्टयस्तास्ता याभिर्भङ्गो विलीयते ॥ १७ ॥
asmindṛṣṭe pare bandhāvuddāmānandadāyini ,
āyānti dṛṣṭayastāstā yābhirbhaṅgo vilīyate 17
17. asmin dṛṣṭe pare bandhau uddāmānandadāyini
āyānti dṛṣṭayaḥ tāḥ tāḥ yābhiḥ bhaṅgaḥ vilīyate
17. asmin pare uddāmānandadāyini bandhau dṛṣṭe,
tāḥ tāḥ dṛṣṭayaḥ āyānti,
yābhiḥ bhaṅgaḥ vilīyate
17. When this supreme kinsman (bandhu), the bestower of boundless bliss, is perceived, those profound insights (dṛṣṭi) arise by which all delusion (bhaṅga) completely dissolves.
Go to verse view
त्रुट्यन्ते सर्वतः पाशाः क्षीयन्ते सर्वशत्रवः ।
न कृन्तन्ति मनांस्याशा गृहाणीव दुराखवः ॥ १८ ॥
truṭyante sarvataḥ pāśāḥ kṣīyante sarvaśatravaḥ ,
na kṛntanti manāṃsyāśā gṛhāṇīva durākhavaḥ 18
18. truṭyante sarvataḥ pāśāḥ kṣīyante sarvaśatravaḥ
na kṛntanti manāṃsi āśā gṛhāṇi iva durākhavaḥ
18. sarvataḥ pāśāḥ truṭyante,
sarvaśatravaḥ kṣīyante.
āśā manāṃsi na kṛntanti,
iva durākhavaḥ gṛhāṇi (kṛntanti)
18. All bonds are severed from every direction, and all enemies are destroyed. Hopes (āśā) no longer torment the minds, just as destructive rats (durākhava) do not gnaw at houses.
Go to verse view
अस्मिन्दृष्टे जगद्दृष्टं श्रुतेऽस्मिन्सकलं श्रुतम् ।
स्पृष्टेचास्मिञ्जगत्स्पृष्टं स्थितेऽस्मिन्संस्थितं जगत् ॥ १९ ॥
asmindṛṣṭe jagaddṛṣṭaṃ śrute'sminsakalaṃ śrutam ,
spṛṣṭecāsmiñjagatspṛṣṭaṃ sthite'sminsaṃsthitaṃ jagat 19
19. asmin dṛṣṭe jagat dṛṣṭam śrute asmin sakalam śrutam spṛṣṭe
ca asmin jagat spṛṣṭam sthite asmin saṃsthitam jagat
19. asmin dṛṣṭe,
jagat dṛṣṭam; asmin śrute,
sakalam śrutam; ca asmin spṛṣṭe,
jagat spṛṣṭam; asmin sthite,
jagat saṃsthitam
19. When this (Supreme Reality) is seen, the entire universe (jagat) is seen. When this is heard, everything is understood. And when this is touched, the whole universe is touched. When this abides, the universe itself is established.
Go to verse view
एष जागर्ति सुप्तानां प्रहरत्यविवेकिनाम् ।
हरत्यापदमार्तानां वितरत्यमहात्मनाम् ॥ २० ॥
eṣa jāgarti suptānāṃ praharatyavivekinām ,
haratyāpadamārtānāṃ vitaratyamahātmanām 20
20. eṣaḥ jāgarti suptānām praharati avivekinām
harati āpadam ārtānām vitarati amahātmanām
20. eṣaḥ suptānām jāgarti,
avivekinām praharati,
ārtānām āpadam harati,
amahātmanām vitarati.
20. This (Self) remains awake among those who are asleep, it strikes at the undiscerning, it removes calamity from the distressed, and it bestows (grace) upon those who are not great souls.
Go to verse view
विचरत्येष लोकेषु जीव एव जगत्स्थितौ ।
विलसत्येव भोगेषु प्रस्फुरत्येव वस्तुषु ॥ २१ ॥
vicaratyeṣa lokeṣu jīva eva jagatsthitau ,
vilasatyeva bhogeṣu prasphuratyeva vastuṣu 21
21. vicarati eṣaḥ lokeṣu jīvaḥ eva jagatsthitau
vilasati eva bhogeṣu prasphurati eva vastuṣu
21. eṣaḥ jīvaḥ eva jagatsthitau lokeṣu vicarati.
eva bhogeṣu vilasati,
eva vastuṣu prasphurati.
21. This (Self) moves about in the worlds, indeed as the very individual soul in the world's existence. It truly shines forth in all experiences and indeed pulsates in all objects.
Go to verse view
आत्मनात्मानमेवातः शान्तेनानुभवन्भवी ।
स्थितः सर्वेषु देहेषु तीक्ष्णत्वं मरिचेष्विव ॥ २२ ॥
ātmanātmānamevātaḥ śāntenānubhavanbhavī ,
sthitaḥ sarveṣu deheṣu tīkṣṇatvaṃ mariceṣviva 22
22. ātmanā ātmānam eva ataḥ śāntena anubhavan bhavī
sthitaḥ sarveṣu deheṣu tīkṣṇatvam mariceṣu iva
22. ataḥ bhavī (eṣaḥ) śāntena ātmanā ātmānam eva anubhavan,
mariceṣu tīkṣṇatvam iva,
sarveṣu deheṣu sthitaḥ.
22. Therefore, this existent (Self), experiencing its own Self (ātman) through its peaceful nature, abides in all bodies, just as pungency (tīkṣṇatvam) is present in peppers.
Go to verse view
चेतनाकलनारूपी सबाह्याभ्यन्तराश्रितः ।
जगत्पदार्थसंभारे सत्तासामान्यमास्थितः ॥ २३ ॥
cetanākalanārūpī sabāhyābhyantarāśritaḥ ,
jagatpadārthasaṃbhāre sattāsāmānyamāsthitaḥ 23
23. cetanākalanārūpī sabāhyābhyantarāśritaḥ
jagatpadārthasaṃbhāre sattāsāmānyam āsthitaḥ
23. (eṣaḥ) cetanākalanārūpī sabāhyābhyantarāśritaḥ,
jagatpadārthasaṃbhāre sattāsāmānyam āsthitaḥ.
23. It takes the form of conscious apprehension, supported both externally and internally. It is established as the common essence of existence within the multitude of all worldly objects.
Go to verse view
एष शून्यत्वमाकाशे स्पन्द एष सदागतौ ।
प्रकाशश्चैव तेजस्तु पयस्स्वेष रसः परः ॥ २४ ॥
eṣa śūnyatvamākāśe spanda eṣa sadāgatau ,
prakāśaścaiva tejastu payassveṣa rasaḥ paraḥ 24
24. eṣa śūnyatvam ākāśe spandaḥ eṣa sadāgatau
prakāśaḥ ca eva tejas tu payassu eṣa rasaḥ paraḥ
24. eṣa ākāśe śūnyatvam; eṣa sadāgatau spandaḥ; ca eva (eṣa) prakāśaḥ; tu (eṣa) tejas; eṣa payassu paraḥ rasaḥ.
24. This (Lord/Self) is emptiness in space, and this (Lord/Self) is vibration in the wind. And indeed, this (Lord/Self) is light, as well as the fire (element) itself; in waters, this (Lord/Self) is the supreme taste.
Go to verse view
काठिन्यमवनावेवमौष्ण्यमेव हुताशने ।
शैत्यमेष निशानाथे सत्ता चैष जगद्गणे ॥ २५ ॥
kāṭhinyamavanāvevamauṣṇyameva hutāśane ,
śaityameṣa niśānāthe sattā caiṣa jagadgaṇe 25
25. kāṭhinyam avanau evam auṣṇyam eva hutāśane
śaityam eṣa niśānāthe sattā ca eṣa jagadgaṇe
25. kāṭhinyam avanau evam; auṣṇyam eva hutāśane; eṣa śaityam niśānāthe; ca eṣa sattā jagadgaṇe.
25. Hardness (is) in the earth, and thus heat indeed (is) in fire. This (Lord/Self) is coolness in the moon, and this (Lord/Self) is existence (sattā) in the multitude of beings (jagadgaṇe).
Go to verse view
मषीपिण्डे यथा कार्ष्ण्यं शैत्यं हिमकणे यथा ।
यथा पुष्पेषु सौगन्ध्यं देहे देहपतिस्तथा ॥ २६ ॥
maṣīpiṇḍe yathā kārṣṇyaṃ śaityaṃ himakaṇe yathā ,
yathā puṣpeṣu saugandhyaṃ dehe dehapatistathā 26
26. maṣīpiṇḍe yathā kārṣṇyam śaityam himakaṇe yathā
yathā puṣpeṣu saugandhyam dehe dehapatiḥ tathā
26. yathā maṣīpiṇḍe kārṣṇyam; yathā himakaṇe śaityam; yathā puṣpeṣu saugandhyam; tathā dehapatiḥ dehe.
26. Just as blackness (is) in a lump of ink, just as coolness (is) in a particle of snow, just as fragrance (is) in flowers, so too (is) the lord of the body (ātman) in the body.
Go to verse view
यथा सर्वगता सत्ता कालः सर्वगतो यथा ।
प्रभुशक्तिर्मही यस्य सर्वदेशगता यथा ॥ २७ ॥
yathā sarvagatā sattā kālaḥ sarvagato yathā ,
prabhuśaktirmahī yasya sarvadeśagatā yathā 27
27. yathā sarvagatā sattā kālaḥ sarvagataḥ yathā
prabhuśaktiḥ mahī yasya sarvadeśagatā yathā
27. yathā sattā sarvagatā; yathā kālaḥ sarvagataḥ; yathā yasya prabhuśaktiḥ mahī sarvadeśagatā.
27. Just as existence (sattā) is all-pervading, and just as time (kāla) is all-pervading, similarly, just as a lord's power (prabhuśakti) is spread throughout all his lands (mahī).
Go to verse view
रूपालोकमनस्कारयुक्तं सत्त्वं तथात्मनः ।
नित्यः सोऽयं महादेवो देवानामेव बोधकः ॥ २८ ॥
rūpālokamanaskārayuktaṃ sattvaṃ tathātmanaḥ ,
nityaḥ so'yaṃ mahādevo devānāmeva bodhakaḥ 28
28. rūpālokamanaskārayuktam sattvam tathā ātmanaḥ
nityaḥ saḥ ayam mahādevaḥ devānām eva bodhakaḥ
28. ātmanaḥ sattvam rūpālokamanaskārayuktam tathā,
saḥ ayam nityaḥ mahādevaḥ devānām eva bodhakaḥ
28. The essential nature (sattva) of the self (ātman) is endowed with the perception of forms and mental activity. Similarly, this eternal Mahādeva is indeed the enlightener of the gods.
Go to verse view
अहमेवास्मि मे नास्ति कलनापि किलेतरा ।
रेणुनेवाणुना व्योम्नि पद्मपत्रमिवाम्भसा ॥ २९ ॥
ahamevāsmi me nāsti kalanāpi kiletarā ,
reṇunevāṇunā vyomni padmapatramivāmbhasā 29
29. aham eva asmi me na asti kalanā api kila itarā
reṇunā iva aṇunā vyomni padmapatram iva ambhasā
29. aham eva asmi; me itarā kalanā api kila na asti.
padmapatram ambhasā iva,
reṇunā aṇunā iva vyomni
29. I alone am; for me, there is indeed no other conception (kalanā) or measurement. [I am] like a lotus leaf untouched by water, or like an atom (aṇu) or a particle of dust (reṇu) in the sky (vyoman).
Go to verse view
संभ्रमेणेव पाषाणे संबन्धो मयि नेतरैः ।
सुखदुःखश्रियो देहे मा पतन्तु पतन्तु वा ॥ ३० ॥
saṃbhrameṇeva pāṣāṇe saṃbandho mayi netaraiḥ ,
sukhaduḥkhaśriyo dehe mā patantu patantu vā 30
30. saṃbhrameṇa iva pāṣāṇe saṃbandhaḥ mayi na itaraiḥ
sukhaduḥkhaśriyaḥ dehe mā patantu patantu vā
30. mayi saṃbandhaḥ itaraiḥ na; pāṣāṇe saṃbhrameṇa iva.
sukhaduḥkhaśriyaḥ dehe mā patantu vā patantu
30. Any connection (saṃbandha) I have to others is merely a delusory impression, like something imagined upon a stone. Let joys, sorrows, and fortunes (śrī) fall upon the body, or let them not fall, [it makes no difference to me].
Go to verse view
तुम्बकोपरि धाराश्च का नः क्षतिरुपस्थिता ।
दीपाङ्गातिगतो रज्वा नालोको बध्यते यथा ॥ ३१ ॥
tumbakopari dhārāśca kā naḥ kṣatirupasthitā ,
dīpāṅgātigato rajvā nāloko badhyate yathā 31
31. tumbakopari dhārāḥ ca kā naḥ kṣatiḥ upasthitā
dīpāṅgātigataḥ rajjvā na ālokaḥ badhyate yathā
31. tumbakopari dhārāḥ ca,
naḥ kā kṣatiḥ upasthitā? yathā dīpāṅgātigataḥ ālokaḥ rajjvā na badhyate
31. What harm can come to us when streams of water fall upon a gourd? Just as light (āloka), having gone beyond the physical lamp-body, cannot be bound by a rope.
Go to verse view
तथा नायमहं बद्धः सर्वभावगणातिगः ।
संबन्धः कोऽस्तु नः कामैर्भावाभावैरथेन्द्रियैः ॥ ३२ ॥
tathā nāyamahaṃ baddhaḥ sarvabhāvagaṇātigaḥ ,
saṃbandhaḥ ko'stu naḥ kāmairbhāvābhāvairathendriyaiḥ 32
32. tathā na ayam aham baddhaḥ sarvabhāvaghaṇātigaḥ sambandhaḥ
kaḥ astu naḥ kāmaiḥ bhāvābhāvaiḥ atha indriyaiḥ
32. ayam aham tathā sarvabhāvaghaṇātigaḥ baddhaḥ na.
naḥ kāmaiḥ bhāvābhāvaiḥ atha indriyaiḥ kaḥ sambandhaḥ astu?
32. Similarly, I, the Self (ātman), am not bound, as I transcend all multitudes of states of being. What connection can there be for us with desires, with existing and non-existing phenomena, or with the senses (indriya)?
Go to verse view
कुम्भे भग्ने क्षते क्षीणे कुम्भाकाशस्य का क्षतिः ।
पिशाचक इवादृश्यो मनो नामोदितं मुधा ॥ ३४ ॥
kumbhe bhagne kṣate kṣīṇe kumbhākāśasya kā kṣatiḥ ,
piśācaka ivādṛśyo mano nāmoditaṃ mudhā 34
34. kumbhe bhagne kṣate kṣīṇe kumbhākāśasya kā kṣatiḥ
piśācakaḥ iva adṛśyaḥ manaḥ nāma uditam mudhā
34. kumbhe bhagne kṣate kṣīṇe (sati) kumbhākāśasya kā kṣatiḥ (syāt)? adṛśyaḥ piśācakaḥ iva manaḥ nāma mudhā uditam.
34. When a pot is broken, damaged, or wasted away, what damage is done to the space (ākāśa) within the pot? Similarly, the mind (manas) has arisen in vain, unseen, like a goblin (piśāca).
Go to verse view
केन संबध्यते व्योम केन संबाध्यते मनः ।
शरीरे शतधा याते खण्डना का शरीरिणः ॥ ३५ ॥
kena saṃbadhyate vyoma kena saṃbādhyate manaḥ ,
śarīre śatadhā yāte khaṇḍanā kā śarīriṇaḥ 35
35. kena saṃbadhyate vyoma kena saṃbādhyate manaḥ
śarīre śatadhā yāte khaṇḍanā kā śarīriṇaḥ
35. vyoma kena saṃbadhyate? manaḥ kena saṃbādhyate?
śarīre śatadhā yāte śarīriṇaḥ kā khaṇḍanā?
35. By what is space (vyoma) bound? By what is the mind (manas) afflicted? When the body (śarīra) is torn into a hundred pieces, what damage is done to the embodied self (śarīrin)?
Go to verse view
अभवत्पूर्वमद्यैका संपन्नाऽतनुनिर्वृतिः ।
अन्यो भुङ्क्तेऽन्य आदत्तेऽप्यन्यस्यानर्थसंकटः ॥ ३६ ॥
abhavatpūrvamadyaikā saṃpannā'tanunirvṛtiḥ ,
anyo bhuṅkte'nya ādatte'pyanyasyānarthasaṃkaṭaḥ 36
36. abhavat pūrvam adya ekā saṃpannā atanunirvṛtiḥ anyaḥ
bhuṅkte anyaḥ ādatte api anyasya anarthasaṅkaṭaḥ
36. pūrvam abhavat.
adya ekā atanunirvṛtiḥ saṃpannā.
anyaḥ bhuṅkte,
anyaḥ ādatte,
api anyasya anarthasaṅkaṭaḥ.
36. Formerly, there was one (state). Now, great liberation (nirvṛti) is achieved. One (being) experiences enjoyment, another takes, and yet another faces a crisis of misfortune.
Go to verse view
अन्यः पश्यत्यहो मौर्ख्यं कस्येयं खलु चक्रिका ।
भुङ्क्ते प्रकृतिरादत्ते मनोदेहस्य संकटः ॥ ३७ ॥
anyaḥ paśyatyaho maurkhyaṃ kasyeyaṃ khalu cakrikā ,
bhuṅkte prakṛtirādatte manodehasya saṃkaṭaḥ 37
37. anyaḥ paśyati aho maurkham kasya iyam khalu cakrikā
bhuṅkte prakṛtiḥ ādatte manodehasya saṅkaṭaḥ
37. anyaḥ paśyati,
"aho,
(idam kīdṛśam) maurkham! iyam cakrikā khalu kasya?" prakṛtiḥ bhuṅkte (ca) ādatte (ca),
(kintu) manodehasya saṅkaṭaḥ (bhavati).
37. Another person observes, "Oh, what foolishness! Whose, indeed, is this cycle (cakrikā)?" Nature (prakṛti) experiences and receives, while distress afflicts the mind and body.
Go to verse view
दुष्टात्मा मौर्ख्यमस्तीह न किंचित्केवले क्षतिः ।
न मे भोगस्थितौ वाञ्छा न च भोगविवर्जने ॥ ३८ ॥
duṣṭātmā maurkhyamastīha na kiṃcitkevale kṣatiḥ ,
na me bhogasthitau vāñchā na ca bhogavivarjane 38
38. duṣṭātmā maurkham asti iha na kiñcit kevale kṣatiḥ
na me bhogasthitau vāñchā na ca bhogavivarjane
38. duṣṭātmā (ca) maurkham (ca) iha asti.
kevale (tu) kiñcit kṣatiḥ na (asti).
me bhogasthitau vāñchā na,
ca bhogavivarjane na (vāñchā asti).
38. There is a corrupted mind (duṣṭātmā), and foolishness exists here. Yet, there is no harm (kṣatiḥ) whatsoever in the pure state [of the self]. I have no desire (vāñchā) for a state of enjoyment, nor for the renunciation of enjoyment.
Go to verse view
यदायाति तदायातु यत्प्रयाति प्रयातु तत् ।
सुखेषु मम नापेक्षा नोपेक्षा दुःखवृत्तिषु ॥ ३९ ॥
yadāyāti tadāyātu yatprayāti prayātu tat ,
sukheṣu mama nāpekṣā nopekṣā duḥkhavṛttiṣu 39
39. yat āyāti tat āyātu yat prayāti prayātu tat
sukheṣu mama na apekṣā na upekṣā duḥkhavṛttiṣu
39. yat āyāti,
tat āyātu; yat prayāti,
tat prayātu.
mama sukheṣu apekṣā na (asti),
(ca) duḥkhavṛttiṣu upekṣā na (asti).
39. Let whatever comes, come; let whatever goes, go. I have no longing (apekṣā) for pleasures, nor any indifference (upekṣā) towards occurrences of sorrow.
Go to verse view
सुखदुःखान्युपायान्तु यान्तु वाप्यहमेषु कः ।
वासना विविधा देहे त्वस्तं चोदयमेव वा ॥ ४० ॥
sukhaduḥkhānyupāyāntu yāntu vāpyahameṣu kaḥ ,
vāsanā vividhā dehe tvastaṃ codayameva vā 40
40. sukhaduḥkhāni upāyāntu yāntu vā api aham eṣu kaḥ
vāsanā vividhā dehe tu astam ca udayam eva vā
40. sukhaduḥkhāni upāyāntu,
vā yāntu api; eṣu aham kaḥ? dehe vividhā vāsanā tu astam ca udayam eva vā (gacchantu).
40. Let joys and sorrows come or go; what am I amidst them? May diverse latent impressions (vāsanā) within the body either subside or arise.
Go to verse view
प्रयान्तु नाहमेतासु न चैता मम काश्चन ।
एतावन्तमहं कालमज्ञानरिपुणा हतः ॥ ४१ ॥
prayāntu nāhametāsu na caitā mama kāścana ,
etāvantamahaṃ kālamajñānaripuṇā hataḥ 41
41. prayāntu na aham etāsu na ca etā mama kāścana
etāvantam aham kālam ajñāna-ripuṇā hataḥ
41. aham etāsu na prayāntu; ca etāḥ mama kāścana na.
aham etāvantam kālam ajñāna-ripuṇā hataḥ.
41. Let them go; I am not in them, nor do any of them belong to me. For such a long time, I was afflicted by the enemy of ignorance.
Go to verse view
हृत्वा विवेकसर्वस्वमेकान्तमवपोथितम् ।
वैष्णवेन प्रसादेन स्वसमुत्थेन चारुणा ॥ ४२ ॥
hṛtvā vivekasarvasvamekāntamavapothitam ,
vaiṣṇavena prasādena svasamutthena cāruṇā 42
42. hṛtvā viveka-sarvasvam ekāntam avapothitam
vaiṣṇavena prasādena sva-samutthena ca cāruṇā
42. [ajñāna-ripuṇā] viveka-sarvasvam hṛtvā ekāntam avapothitam.
[tataḥ] vaiṣṇavena sva-samutthena ca cāruṇā prasādena [kāryam kṛtam].
42. Having stolen the entire essence of discrimination (viveka) and utterly crushed it completely, then, by the beautiful and self-generated grace (prasāda) associated with Viṣṇu...
Go to verse view
इदानीं संपरिज्ञाय मयैष परिमोषितः ।
अहंकारपिशाचोऽयं शरीरतरुकोटरात् ॥ ४३ ॥
idānīṃ saṃparijñāya mayaiṣa parimoṣitaḥ ,
ahaṃkārapiśāco'yaṃ śarīratarukoṭarāt 43
43. idānīm samparijñāya mayā eṣaḥ parimoṣitaḥ
ahaṅkāra-piśācaḥ ayam śarīra-taru-koṭarāt
43. idānīm mayā samparijñāya,
ayam eṣaḥ ahaṅkāra-piśācaḥ śarīra-taru-koṭarāt parimoṣitaḥ.
43. Now, having fully understood, this demon of ego has been dislodged by me from the hollow of the body-tree.
Go to verse view
परावबोधमन्त्रेण मयेदानीमपाकृतः ।
निरहंकारयक्षोऽयं मच्छरीरमहाद्रुमः ॥ ४४ ॥
parāvabodhamantreṇa mayedānīmapākṛtaḥ ,
nirahaṃkārayakṣo'yaṃ maccharīramahādrumaḥ 44
44. para-avabodha-mantreṇa mayā idānīm apākṛtaḥ
nirahaṅkāra-yakṣaḥ ayam mat-śarīra-mahā-drumaḥ
44. idānīm mayā para-avabodha-mantreṇa [saḥ] apākṛtaḥ.
ayam mat-śarīra-mahā-drumaḥ nirahaṅkāra-yakṣaḥ.
44. Now, by me, through the mantra (mantra) of supreme awakening, that [ego-demon] has been removed. This great tree of my body is now a spirit (yakṣa) free from ego.
Go to verse view
पुण्यतामलमायातः प्रफुल्ल इव राजते ।
प्रशान्तमोहदारिद्र्यो दुराशादोषसंक्षये ॥ ४५ ॥
puṇyatāmalamāyātaḥ praphulla iva rājate ,
praśāntamohadāridryo durāśādoṣasaṃkṣaye 45
45. puṇyatāmalamāyātaḥ praphulla iva rājate
praśāntamohadāridryaḥ durāśādoṣasaṃkṣaye
45. puṇyatāmalamāyātaḥ praśāntamohadāridryaḥ
durāśādoṣasaṃkṣaye praphulla iva rājate
45. Having attained pure virtue, he shines like a blossoming flower. His poverty of delusion (moha) is entirely appeased with the complete destruction of the fault of evil desires.
Go to verse view
विवेकधनसंभारान्स्थितोऽस्मि परमेश्वरः ।
ज्ञातं ज्ञातव्यमखिलं दृष्टा द्रष्टव्यदृष्टयः ॥ ४६ ॥
vivekadhanasaṃbhārānsthito'smi parameśvaraḥ ,
jñātaṃ jñātavyamakhilaṃ dṛṣṭā draṣṭavyadṛṣṭayaḥ 46
46. vivekadhanasaṃbhārān sthitaḥ asmi parameśvaraḥ
jñātam jñātavyam akhilam dṛṣṭā draṣṭavyadṛṣṭayaḥ
46. vivekadhanasaṃbhārān sthitaḥ asmi parameśvaraḥ
akhilam jñātavyam jñātam draṣṭavyadṛṣṭayaḥ dṛṣṭā
46. Having amassed the wealth of discrimination (viveka), I am established as the supreme lord (parameśvara). All that was to be known has been known; all objects of sight have been seen.
Go to verse view
तत्प्राप्तमधुना येन नाप्राप्तमवशिष्यते ।
दिष्ट्या दूरोज्झितानर्थामपेतविषयोरगाम् ॥ ४७ ॥
tatprāptamadhunā yena nāprāptamavaśiṣyate ,
diṣṭyā dūrojjhitānarthāmapetaviṣayoragām 47
47. tat prāptam adhunā yena na aprāptam avaśiṣyate
diṣṭyā dūrojjhitānarthām apetaviṣayoragām
47. adhunā tat prāptam yena aprāptam na avaśiṣyate
diṣṭyā dūrojjhitānarthām apetaviṣayoragām
47. Now, that has been attained, by which nothing remains unattained. Fortunately, (my state is one) that has utterly abandoned all evils, and from which the serpents of sense objects (viṣaya) have departed.
Go to verse view
संशान्तमोहनीहारां शान्ताशामृगतृष्णिकाम् ।
रजोरहितसर्वाशां शीतलोपशमद्रुमाम् ॥ ४८ ॥
saṃśāntamohanīhārāṃ śāntāśāmṛgatṛṣṇikām ,
rajorahitasarvāśāṃ śītalopaśamadrumām 48
48. saṃśāntamohanīhārām śāntāśāmṛgatṛṣṇikām
rajorahitasarvāśām śītalopaśamadrumām
48. saṃśāntamohanīhārām śāntāśāmṛgatṛṣṇikām
rajorahitasarvāśām śītalopaśamadrumām
48. My state is one where the fog of delusion (moha) is entirely pacified, whose mirage of desires (āśā) is extinguished, whose every hope is free from impurity (rajas), and which possesses the cool tree of tranquility.
Go to verse view
प्राप्तोऽस्मि विततां भूमिमुन्नतां पारमार्थिकीम् ।
स्तुत्या प्रणत्या विज्ञप्त्या शमेन नियमेन च ॥ ४९ ॥
prāpto'smi vitatāṃ bhūmimunnatāṃ pāramārthikīm ,
stutyā praṇatyā vijñaptyā śamena niyamena ca 49
49. prāptaḥ asmi vitatām bhūmim unnatām pāramārthikīm
stutyā praṇatyā vijñaptyā śamena niyamena ca
49. prāptaḥ asmi vitatām unnatām pāramārthikīm bhūmim
stutyā praṇatyā vijñaptyā śamena niyamena ca
49. I have attained an extensive, elevated, and truly real state through praise, reverence, supplication, mental tranquility (śama), and self-discipline (niyama).
Go to verse view
लब्धोऽयं भगवानात्मा दृष्टश्चाधिगतः स्फुटम् ।
अहंकारपदातीतश्चिरात्संस्मृतिमागतः ॥ ५० ॥
labdho'yaṃ bhagavānātmā dṛṣṭaścādhigataḥ sphuṭam ,
ahaṃkārapadātītaścirātsaṃsmṛtimāgataḥ 50
50. labdhaḥ ayam bhagavān ātmā dṛṣṭaḥ ca adhigataḥ
sphuṭam ahaṅkāra-pada-atītaḥ cirāt saṃsmṛtim āgataḥ
50. ayam bhagavān ātmā labdhaḥ dṛṣṭaḥ ca sphuṭam adhigataḥ,
ahaṅkāra-pada-atītaḥ cirāt saṃsmṛtim āgataḥ
50. This divine self (ātman) has been obtained, seen, and clearly understood. Having surpassed the realm of ego (ahaṅkāra), it has come into recollection after a long time.
Go to verse view
स्वभावाद्भगवानात्मा विष्णोर्ब्रह्म सनातनम् ।
इन्द्रियोरगगर्तेषु मरणश्वभ्रभूमिषु ॥ ५१ ॥
svabhāvādbhagavānātmā viṣṇorbrahma sanātanam ,
indriyoragagarteṣu maraṇaśvabhrabhūmiṣu 51
51. svabhāvāt bhagavān ātmā viṣṇoḥ brahma sanātanam
indriya-uraga-garteṣu maraṇa-śvabhra-bhūmiṣu
51. svabhāvāt bhagavān ātmā viṣṇoḥ sanātanam brahma
indriya-uraga-garteṣu maraṇa-śvabhra-bhūmiṣu
51. By its intrinsic nature (svabhāva), the divine self (ātman) is the eternal Brahman (brahman) of Viṣṇu. (Yet, it finds itself) in the pits of the snake-like senses and the lands that are chasms of death.
Go to verse view
तृष्णाकरञ्जकुञ्जेषु कामकोलाहलेषु च ।
वासनावनजालेषु जन्मकूपान्तरेषु च ॥ ५२ ॥
tṛṣṇākarañjakuñjeṣu kāmakolāhaleṣu ca ,
vāsanāvanajāleṣu janmakūpāntareṣu ca 52
52. tṛṣṇā-karañja-kuñjeṣu kāma-kolāhaleṣu ca
vāsanā-vana-jāleṣu janma-kūpa-antareṣu ca
52. tṛṣṇā-karañja-kuñjeṣu ca kāma-kolāhaleṣu ca
vāsanā-vana-jāleṣu janma-kūpa-antareṣu ca
52. (It was entangled) in the groves of craving's thorny karañja trees, in the clamor of desires, in the networks of the forest of inherent tendencies (vāsanā), and in the deep wells of rebirth.
Go to verse view
दुःखदावाग्निदाहेषु दुःखदावाग्निहारिषु ।
पातोत्पातदशालक्षैर्मज्जनोन्मज्जनभ्रमैः ॥ ५३ ॥
duḥkhadāvāgnidāheṣu duḥkhadāvāgnihāriṣu ,
pātotpātadaśālakṣairmajjanonmajjanabhramaiḥ 53
53. duḥkhadāvāgnidāheṣu duḥkhadāvāgnihāriṣu
pātotpātadaśālakṣaiḥ majjanonmajjanabhramaiḥ
53. duḥkhadāvāgnidāheṣu duḥkhadāvāgnihāriṣu
pātotpātadaśālakṣaiḥ majjanonmajjanabhramaiḥ
53. Amidst the burnings caused by the forest fire of suffering, and amidst the attempts to extinguish this forest fire of suffering, by millions of states of rising and falling, and by the delusive cycles of sinking and emerging.
Go to verse view
आविर्भावतिरोभावैराशापाशविचेष्टनैः ।
अहं चिरमहंकारद्विषा समवमोषितः ॥ ५४ ॥
āvirbhāvatirobhāvairāśāpāśaviceṣṭanaiḥ ,
ahaṃ ciramahaṃkāradviṣā samavamoṣitaḥ 54
54. āvirbhāvatirobhāvaiḥ āśāpāśaviceṣṭanaiḥ
aham ciram ahaṃkāradviṣā samavamohitaḥ
54. aham āvirbhāvatirobhāvaiḥ āśāpāśaviceṣṭanaiḥ
ahaṃkāradviṣā ciram samavamohitaḥ
54. By successive appearances and disappearances, and by the struggles of the noose of desires, I was completely deluded for a long time by the enemy ego (ahaṅkāra).
Go to verse view
निशायामल्पवीर्यात्मा पिशाचेनेव जङ्गले ।
स्वयमेव त्वथेदानीं क्रियाशक्त्या स्वयैव हि ॥ ५५ ॥
niśāyāmalpavīryātmā piśāceneva jaṅgale ,
svayameva tvathedānīṃ kriyāśaktyā svayaiva hi 55
55. niśāyām alpavīryātmā piśācena iva jaṅgale svayam
eva tu atha idānīm kriyāśaktyā svayā eva hi
55. niśāyām jaṅgale piśācena iva alpavīryātmā tu
atha idānīm svayam eva svayā eva hi kriyāśaktyā
55. Like a weak-spirited person (ātman) in a jungle at night, tormented by a demon, I was deluded. But now, indeed, by my own power of action (śakti)...
Go to verse view
शौरिणा व्यपदेशेन विवेकश्रीर्विबोधिता ।
प्रबुद्धे भवतीशाने तमहंकारराक्षसम् ॥ ५६ ॥
śauriṇā vyapadeśena vivekaśrīrvibodhitā ,
prabuddhe bhavatīśāne tamahaṃkārarākṣasam 56
56. śauriṇā vyapadeśena vivekaśrīḥ vibodhitā
prabuddhe bhavati īśāne tam ahaṃkārarākṣasam
56. śauriṇā vyapadeśena vivekaśrīḥ vibodhitā
prabuddhe tam ahaṃkārarākṣasam īśāne bhavati
56. By the instruction (vyapadeśa) of Śauri (Krishna), the splendor of discrimination was awakened. When (the self is) thus awakened, it becomes the master (īśāna) over that ego-demon (ahaṅkāra).
Go to verse view
न पश्यामि नभोदीपे ज्वलिते तिमिरं यथा ।
तस्याहंकारयक्षस्य मनोविवरवासिनः ॥ ५७ ॥
na paśyāmi nabhodīpe jvalite timiraṃ yathā ,
tasyāhaṃkārayakṣasya manovivaravāsinaḥ 57
57. na paśyāmi nabhodīpe jvalite timiram yathā
tasya ahaṃkārayakṣasya manovivaravāsinaḥ
57. yathā nabhodīpe jvalite timiram na paśyāmi
tasya manovivaravāsinaḥ ahaṃkārayakṣasya
57. Just as darkness is not seen when the sky-lamp (sun) is shining, so too I do not perceive that yakṣa of ego (ahaṅkāra) dwelling in the cave of the mind.
Go to verse view
दीपस्येव प्रशान्तस्य न वेद्मि गतिमीश्वरः ।
दृष्ट एव त्वयीशाने पलायनपरायणः ॥ ५८ ॥
dīpasyeva praśāntasya na vedmi gatimīśvaraḥ ,
dṛṣṭa eva tvayīśāne palāyanaparāyaṇaḥ 58
58. dīpasya iva praśāntasya na vedmi gatim īśvaraḥ
dṛṣṭaḥ eva tvayi īśāne palāyanaparāyaṇaḥ
58. yathā praśāntasya dīpasya gatim na vedmi,
īśvaraḥ tvayi īśāne dṛṣṭaḥ eva palāyanaparāyaṇaḥ
58. Just as I do not know the destination (gati) of a lamp that has been extinguished, so that (ego), which once considered itself a master (īśvara), upon You, the Lord (Īśāna), being perceived, becomes utterly intent on fleeing.
Go to verse view
संपन्नो मदहंकारश्चोरः सूर्योदये यथा ।
असदभ्युत्थिते तस्मिन्नहंकारे पिशाचवत् ॥ ५९ ॥
saṃpanno madahaṃkāraścoraḥ sūryodaye yathā ,
asadabhyutthite tasminnahaṃkāre piśācavat 59
59. sampannaḥ madahaṃkāraḥ coraḥ sūryodaye yathā
asat abhyutthite tasmin ahaṃkāre piśācavat
59. yathā sūryodaye coraḥ,
madahaṃkāraḥ sampannaḥ,
tasmin asat ahaṃkāre abhyutthite piśācavat (bhāti)
59. My ego (ahaṅkāra) has vanished, just like a thief at sunrise. When that non-existent ego (ahaṅkāra) arises, it appears like a mere demon (piśāca).
Go to verse view
गते तिष्ठाम्यहं स्वस्थो निर्गोनस इव द्रुमः ।
शाम्यामि परिनिर्वामि जगत्यस्मिन्प्रबोधवान् ॥ ६० ॥
gate tiṣṭhāmyahaṃ svastho nirgonasa iva drumaḥ ,
śāmyāmi parinirvāmi jagatyasminprabodhavān 60
60. gate tiṣṭhāmi aham svasthaḥ nirgonasaḥ iva drumaḥ
śāmyāmi parinirvāmi jagati asmin prabodhavān
60. (ahaṃkāre) gate aham nirgonasaḥ drumaḥ iva svasthaḥ tiṣṭhāmi,
asmin jagati prabodhavān (san) śāmyāmi parinirvāmi
60. When it (the ego) is gone, I remain self-abiding (svastha), like a tree freed from its burdens. I become pacified and attain perfect cessation (nirvāṇa) in this world, having achieved true awakening.
Go to verse view
तस्करेणोज्झितोऽस्मीति निवृर्तोऽस्मि चिरोदयम् ।
शैत्यमभ्यागतोस्म्यन्तः शान्ताशामृगतृष्णिकः ॥ ६१ ॥
taskareṇojjhito'smīti nivṛrto'smi cirodayam ,
śaityamabhyāgatosmyantaḥ śāntāśāmṛgatṛṣṇikaḥ 61
61. tastkareṇa ujjhitaḥ asmi iti nivṛttaḥ asmi cirodayam
śaityam abhyāgataḥ asmi antaḥ śāntāśāmṛgatṛṣṇikaḥ
61. tastkareṇa ujjhitaḥ asmi iti [mānayan],
cirodayam nivṛttaḥ asmi.
antaḥ śaityam abhyāgataḥ asmi,
[ataḥ] śāntāśāmṛgatṛṣṇikaḥ [asmi].
61. Thinking, 'I am freed, as if unburdened by a thief,' I have ceased from (the pursuit of) long-arising [desires]. I have attained inner coolness, with my mirage of hopes now pacified.
Go to verse view
प्रावृडम्बुभरस्नातः शान्तदाव इवाचलः ।
प्रमार्जितेहमित्यस्मिन्पदे स्वार्थविचारतः ॥ ६२ ॥
prāvṛḍambubharasnātaḥ śāntadāva ivācalaḥ ,
pramārjitehamityasminpade svārthavicārataḥ 62
62. prāvṛṭ ambubharasnātaḥ śāntadāvaḥ iva acalaḥ
pramārjitaḥ aham iti asmin pade svārthavicārataḥ
62. acalaḥ śāntadāvaḥ prāvṛṭ-ambubharasnātaḥ iva,
asmin pade svārthavicārataḥ,
aham pramārjitaḥ iti [vadāmi].
62. Like a mountain, whose forest fire is calmed and which is bathed by the abundance of monsoon waters, I am purified, thinking 'I am cleansed,' in this state, through the contemplation of my own essential nature (svārtha).
Go to verse view
को मोहः कानि दुःखानि काः कदाशाः क आधयः ।
नरकस्वर्गमोक्षादिभ्रमाः सत्यामहंकृतौ ॥ ६३ ॥
ko mohaḥ kāni duḥkhāni kāḥ kadāśāḥ ka ādhayaḥ ,
narakasvargamokṣādibhramāḥ satyāmahaṃkṛtau 63
63. kaḥ mohaḥ kāni duḥkhāni kāḥ kudāśāḥ kaḥ ādhayaḥ
narakasvargamokṣādibhramāḥ satyām ahaṅkṛtau
63. mohaḥ kaḥ? duḥkhāni kāni? kudāśāḥ kāḥ? ādhayaḥ kaḥ? [yatra] satyām ahaṅkṛtau [asti],
[tatra eva] narakasvargamokṣādibhramāḥ [bhavanti].
63. What is delusion? What are sufferings? What are unwholesome hopes? What are mental anxieties? The illusions of hell, heaven, liberation (mokṣa), and the like, only exist when there is a true ego (ahaṅkāra).
Go to verse view
भित्तावेव प्रवर्तन्ते चित्रेहा न नभस्तले ।
अहंकारकलापित्ते चित्ते ज्ञानचमत्कृतिः ।
न राजतेंऽशुके म्लाने यथा कुङ्कुमरञ्जना ॥ ६४ ॥
bhittāveva pravartante citrehā na nabhastale ,
ahaṃkārakalāpitte citte jñānacamatkṛtiḥ ,
na rājateṃ'śuke mlāne yathā kuṅkumarañjanā 64
64. bhittau eva pravartante citraīhā
na nabhastale ahaṅkārakalāpite
citte jñānacamatkṛtiḥ na rājate
aṃśuke mlāne yathā kuṅkumarajjanā
64. citraīhāḥ bhittau eva pravartante,
nabhastale na.
yathā kuṅkumarajjanā mlāne aṃśuke na rājate,
[tathā] ahaṅkārakalāpite citte jñānacamatkṛtiḥ na rājate.
64. Painted images and various activities (citra-īhā) manifest only on a wall, not in the open sky. Similarly, the splendor of knowledge (jñāna) does not shine in a mind (citta) imbued with ego (ahaṅkāra), just as saffron dye does not brighten a faded cloth.
Go to verse view
निरहंकारजलदे तृष्णासारविवर्जिते ।
भाति चित्तशरद्व्योम्नि स्वच्छता कान्तिशालिनी ॥ ६५ ॥
nirahaṃkārajalade tṛṣṇāsāravivarjite ,
bhāti cittaśaradvyomni svacchatā kāntiśālinī 65
65. nirahaṃkārajalade tṛṣṇāsāravivarjite bhāti
cittaśaradvyomni svacchatā kāntiśālinī
65. cittaśaradvyomni nirahaṃkārajalade
tṛṣṇāsāravivarjite svacchatā kāntiśālinī bhāti
65. Radiant purity shines in the autumn sky of the mind (citta), which is like a cloud devoid of ego (ahaṅkāra) and free from the essence of craving.
Go to verse view
निरहंकारपङ्काय संप्रसन्नान्तराय च ।
मह्यमानन्दसरसे तुभ्यमात्मन्नमो नमः ॥ ६६ ॥
nirahaṃkārapaṅkāya saṃprasannāntarāya ca ,
mahyamānandasarase tubhyamātmannamo namaḥ 66
66. nirahaṃkārapaṅkāya samprasannāntarāya ca
mahyam ānandasarase tubhyam ātman namaḥ namaḥ
66. ātman tubhyam nirahaṃkārapaṅkāya ca
samprasannāntarāya mahyam ānandasarase namaḥ namaḥ
66. Salutations again and again to You, O Self (ātman), who are free from the mud of ego (ahaṅkāra) and whose inner self is perfectly tranquil. For me, You are the lake of bliss.
Go to verse view
शान्तेन्द्रियोग्रग्राहाय क्षीणचित्तौर्ववह्नये ।
आनन्दाम्बुधये तुभ्यं मह्यमात्मन्नमो नमः ॥ ६७ ॥
śāntendriyogragrāhāya kṣīṇacittaurvavahnaye ,
ānandāmbudhaye tubhyaṃ mahyamātmannamo namaḥ 67
67. śāntendriyogragrāhāya kṣīṇacittaurvavahnaye
ānandāmbudhaye tubhyam mahyam ātman namaḥ namaḥ
67. ātman mahyam tubhyam śāntendriyogragrāhāya
kṣīṇacittaurvavahnaye ānandāmbudhaye namaḥ namaḥ
67. Salutations again and again to You, O Self (ātman) for me, who have tranquilized the fierce grip of the senses (indriya), in whom the consuming fire of the mind's (citta) craving has been extinguished, and who are the ocean of bliss.
Go to verse view
गताहंकारमेघाय शान्ताशादाववह्नये ।
मह्यमानन्दशैलाय विभ्रान्ताय नमो नमः ॥ ६८ ॥
gatāhaṃkārameghāya śāntāśādāvavahnaye ,
mahyamānandaśailāya vibhrāntāya namo namaḥ 68
68. gatāhaṃkārameghāya śāntāśādāvavahnaye mahyam
ānandaśailāya vibhrāntāya namaḥ namaḥ
68. mahyam gatāhaṃkārameghāya śāntāśādāvavahnaye
ānandaśailāya vibhrāntāya namaḥ namaḥ
68. Salutations again and again to You, O Self (ātman) for me, from whom the cloud of ego (ahaṅkāra) has departed, in whom the forest fire of desires has been extinguished, who are the mountain of bliss, and who have transcended all illusion.
Go to verse view
प्रफुल्लानन्दपद्माय शान्तचिन्तामयोर्मवे ।
मह्यं सन्मानसायात्मंस्तुभ्यमन्तर्नमो नमः ॥ ६९ ॥
praphullānandapadmāya śāntacintāmayormave ,
mahyaṃ sanmānasāyātmaṃstubhyamantarnamo namaḥ 69
69. praphullānandapadmāya śānta-cintāmaya-ūrmave mahyam
sat-mānasāya ātman tubhyam antar namaḥ namaḥ
69. ātman tubhyam antar namaḥ namaḥ praphullānandapadmāya
śānta-cintāmaya-ūrmave mahyam sat-mānasāya
69. O (ātman), to You, the inner self, who are like a fully bloomed lotus of joy, whose waves are composed of peaceful thoughts, and who manifest as the true mind for me, salutations again and again from within.
Go to verse view
संविदाभासपक्षाय पद्मकोटरवासिने ।
सर्वमानसहंसाय स्वात्मनेऽन्तर्नमो नमः ॥ ७० ॥
saṃvidābhāsapakṣāya padmakoṭaravāsine ,
sarvamānasahaṃsāya svātmane'ntarnamo namaḥ 70
70. saṃvid-ābhāsa-pakṣāya padma-koṭara-vāsine
sarva-mānasa-haṃsāya sva-ātmane antar namaḥ namaḥ
70. sva-ātmane antar namaḥ namaḥ saṃvid-ābhāsa-pakṣāya
padma-koṭara-vāsine sarva-mānasa-haṃsāya
70. To one's own (ātman), the inner self, who is the very essence of conscious manifestation, who resides in the lotus-cavity (of the heart), and who is the swan of all minds, I offer salutations again and again from within.
Go to verse view
कलाकलितरूपाय निष्कलायामृतात्मने ।
सदोदिताय पूर्णात्मन् शशिने ते नमो नमः ॥ ७१ ॥
kalākalitarūpāya niṣkalāyāmṛtātmane ,
sadoditāya pūrṇātman śaśine te namo namaḥ 71
71. kalā-kalita-rūpāya niṣkalāya amṛta-ātmane
sadā-uditāya pūrṇa-ātman śaśine te namaḥ namaḥ
71. pūrṇa-ātman śaśine te namaḥ namaḥ kalā-kalita-rūpāya
niṣkalāya amṛta-ātmane sadā-uditāya
71. O complete (ātman), O Moon, to You who possess a form adorned with aspects, who are partless and immortal (ātman), and who are ever-manifest, salutations again and again.
Go to verse view
सदोदिताय शान्ताय महाहृद्ध्वान्तहारिणे ।
सर्वगायाप्यदृश्याय चित्सूर्याय नमो नमः ॥ ७२ ॥
sadoditāya śāntāya mahāhṛddhvāntahāriṇe ,
sarvagāyāpyadṛśyāya citsūryāya namo namaḥ 72
72. sadā-uditāya śāntāya mahā-hṛd-dhvānta-hāriṇe
sarva-gāya api adṛśyāya cit-sūryāya namaḥ namaḥ
72. namaḥ namaḥ sadā-uditāya śāntāya mahā-hṛd-dhvānta-hāriṇe
sarva-gāya api adṛśyāya cit-sūryāya
72. To the ever-manifest, the peaceful, the dispeller of the great darkness of the heart, the all-pervading yet invisible, the very sun of consciousness, salutations again and again.
Go to verse view
अस्नेहस्नेहदीपाय वृत्तिनिष्क्रान्तवर्तिने ।
स्वभावाधारधीराय चिद्दीपाय नमो नमः ॥ ७३ ॥
asnehasnehadīpāya vṛttiniṣkrāntavartine ,
svabhāvādhāradhīrāya ciddīpāya namo namaḥ 73
73. asnehasnehadīpāya vṛttiniṣkrantavartine
svabhāvādhāradhīrāya ciddīpāya namaḥ namaḥ
73. asnehasnehadīpāya vṛttiniṣkrantavartine
svabhāvādhāradhīrāya ciddīpāya namaḥ namaḥ
73. Salutations again and again to the lamp of consciousness, whose oil is non-attachment, whose wick has transcended mental modifications, and whose steady foundation is its intrinsic nature (svabhāva).
Go to verse view
मदनानलसंतप्ते शीतेन मनसा मनः ।
भग्नमन्तर्मया तप्तमयसेव बलादयः ॥ ७४ ॥
madanānalasaṃtapte śītena manasā manaḥ ,
bhagnamantarmayā taptamayaseva balādayaḥ 74
74. madanānalasantapte śītena manasā manaḥ
bhagnam antar mayā tapta-ayasā iva balāt ayaḥ
74. mayā madanānalasantapte manaḥ śītena manasā
antar bhagnam tapta-ayasā iva balāt ayaḥ
74. When my mind was intensely tormented by the fire of passion, I shattered it internally with a cool mind, just as iron is forcefully broken by heated iron.
Go to verse view
इन्द्रियेणेन्द्रियं छित्त्वा छित्त्वा च मनसा मनः ।
अहंकृतिमहंकृत्या छित्त्वा शेषो जयाम्यहम् ॥ ७५ ॥
indriyeṇendriyaṃ chittvā chittvā ca manasā manaḥ ,
ahaṃkṛtimahaṃkṛtyā chittvā śeṣo jayāmyaham 75
75. indriyeṇa indriyam chittvā chittvā ca manasā manaḥ
ahaṅkṛtim ahaṅkṛtyā chittvā śeṣaḥ jayāmi aham
75. aham indriyeṇa indriyam chittvā ca manasā manaḥ
chittvā ahaṅkṛtyā ahaṅkṛtim chittvā śeṣaḥ jayāmi
75. Having severed each sense-organ by another sense-organ, and having cut the mind by the mind, and having cut the ego (ahaṅkṛti) by the ego, I, who remain, am victorious.
Go to verse view
भावेनाभावमाच्छिद्य हित्वा तृष्णामतृष्णया ।
निष्पिष्य प्रज्ञयाऽप्रज्ञां ज्ञोऽज्ञः सत्योसि ते नमः ॥ ७६ ॥
bhāvenābhāvamācchidya hitvā tṛṣṇāmatṛṣṇayā ,
niṣpiṣya prajñayā'prajñāṃ jño'jñaḥ satyosi te namaḥ 76
76. bhāvena abhāvam ācchidya hitvā tṛṣṇām atṛṣṇayā niṣpiṣya
prajñayā aprajñām jñaḥ ajñaḥ satyaḥ asi te namaḥ
76. tvam bhāvena abhāvam ācchidya atṛṣṇayā tṛṣṇām hitvā
prajñayā aprajñām niṣpiṣya jñaḥ ajñaḥ satyaḥ asi te namaḥ
76. Having severed non-existence by existence, having abandoned craving by non-craving, having crushed ignorance by wisdom, you are the knowing one, the ignorant one, and the truth. Salutations to you.
Go to verse view
मनसा मनसि च्छिन्ने निरहंकारतां गते ।
भावेन गलिते भावे स्वच्छस्तिष्ठामि केवलः ॥ ७७ ॥
manasā manasi cchinne nirahaṃkāratāṃ gate ,
bhāvena galite bhāve svacchastiṣṭhāmi kevalaḥ 77
77. manasā manasi chinne nirahaṅkāratām gate
bhāvena galite bhāve svacchaḥ tiṣṭhāmi kevalaḥ
77. manasi chinne manasā nirahaṅkāratām gate
bhāvena bhāve galite svacchaḥ kevalaḥ tiṣṭhāmi
77. When the mind is severed within the mind and attains egolessness (nirahaṅkāratā), and when emotional states (bhāva) are dissolved in the pure being (bhāva), I remain pure and alone.
Go to verse view
निर्भावं निरहंकारं निर्मनस्कमनीहितम् ।
केवलं स्पन्दशुद्धात्मन्येव तिष्ठति मे वपुः ॥ ७८ ॥
nirbhāvaṃ nirahaṃkāraṃ nirmanaskamanīhitam ,
kevalaṃ spandaśuddhātmanyeva tiṣṭhati me vapuḥ 78
78. nirbhāvam nirahaṅkāram nirmanaskam anīhitam
kevalam spandaśuddhātmani eva tiṣṭhati me vapuḥ
78. me vapuḥ nirbhāvam nirahaṅkāram nirmanaskam
anīhitam kevalam spandaśuddhātmani eva tiṣṭhati
78. My form (body) remains solely within the Self (ātman) that is purified of vibration, utterly devoid of any state, ego (ahaṅkāra), mind, and desire.
Go to verse view
हेलानुकम्पितानन्तविश्वेशादतिशायिनी ।
परमोपशमोपेता जातेयं मम निर्वृतिः ॥ ७९ ॥
helānukampitānantaviśveśādatiśāyinī ,
paramopaśamopetā jāteyaṃ mama nirvṛtiḥ 79
79. helānukampitānantaviśveśāt atiśāyinī
paramopaśamopetā jātā iyam mama nirvṛtiḥ
79. helānukampitānantaviśveśāt atiśāyinī
paramopaśamopetā iyam mama nirvṛtiḥ jātā
79. This bliss (nirvṛti) of mine, which has arisen from the infinite Lord of the universe (viśveśa) whose compassion (anukampā) is effortless, is unsurpassed and endowed with supreme tranquility.
Go to verse view
प्रशान्तमोहवेतालो गताहंकारराक्षसः ।
कदाशारूपिकोन्मुक्तो जातोऽस्मि विगतज्वरः ॥ ८० ॥
praśāntamohavetālo gatāhaṃkārarākṣasaḥ ,
kadāśārūpikonmukto jāto'smi vigatajvaraḥ 80
80. praśāntamohavetālaḥ gatāhaṅkārarākṣasaḥ
kadāśārūpikonmuktaḥ jātaḥ asmi vigatajvaraḥ
80. praśāntamohavetālaḥ gatāhaṅkārarākṣasaḥ
kadāśārūpikonmuktaḥ vigatajvaraḥ jātaḥ asmi
80. I have become one whose demon of delusion (moha) is completely pacified, whose demon of ego (ahaṅkāra) has departed, who is liberated from the form of evil desires, and who is free from distress.
Go to verse view
तृष्णारज्जुगुणं छित्त्वा मच्छरीरकपञ्जरात् ।
न जाने क्व गतोड्डीय दुरहंकृतिपक्षिणी ॥ ८१ ॥
tṛṣṇārajjuguṇaṃ chittvā maccharīrakapañjarāt ,
na jāne kva gatoḍḍīya durahaṃkṛtipakṣiṇī 81
81. tṛṣṇārajjuguṇam chittvā mat śarīrakapañjarāt
na jāne kva gata uḍḍīya durahaṅkṛtipakṣiṇī
81. durahaṅkṛtipakṣiṇī tṛṣṇārajjuguṇam chittvā
mat śarīrakapañjarāt kva gata uḍḍīya na jāne
81. I do not know where the wicked bird of ego (ahaṅkāra) has flown away, having severed the rope of craving, from the cage that is my body.
Go to verse view
उद्धूलिते घनाज्ञानकुलाये कायपादपात् ।
न जाने गत उड्डीय क्वाहंभावविहंगमः ॥ ८२ ॥
uddhūlite ghanājñānakulāye kāyapādapāt ,
na jāne gata uḍḍīya kvāhaṃbhāvavihaṃgamaḥ 82
82. ut dhūlite ghanājñānakulāye kāyapādapāt na
jāne gata uḍḍīya kva ahaṃbhāvavihaṅgamaḥ
82. ahaṃbhāvavihaṅgamaḥ kāyapādapāt ut dhūlite
ghanājñānakulāye kva gata uḍḍīya na jāne
82. I do not know where the bird of 'I-ness' (ahaṃbhāva) has flown away from the body-tree, from the nest of dense ignorance which has been stirred up.
Go to verse view
दुराशादीर्घदौरात्म्यधूसरा भोगभस्मना ।
भयभोगिहिता दिष्ट्या भूयस्यो वासनाः क्षताः ॥ ८३ ॥
durāśādīrghadaurātmyadhūsarā bhogabhasmanā ,
bhayabhogihitā diṣṭyā bhūyasyo vāsanāḥ kṣatāḥ 83
83. durāśādīrghadaurātmyadhūsarā bhogabhasmanā
bhayabhogihitā diṣṭyā bhūyasyaḥ vāsanāḥ kṣatāḥ
83. diṣṭyā durāśādīrghadaurātmyadhūsarā bhogabhasmanā
bhayabhogihitā bhūyasyaḥ vāsanāḥ kṣatāḥ
83. Fortunately, the many latent impressions (vāsanā) - which were greyed by the prolonged wickedness stemming from evil hopes and by the ashes of worldly enjoyments, and which were beneficial to the serpents of fear - have been destroyed.
Go to verse view
एतावन्तमहं कालं कोऽभूवं चित्रमीदृशम् ।
येनाहमेष मिथ्यैव दृढाहंकारतां गतः ॥ ८४ ॥
etāvantamahaṃ kālaṃ ko'bhūvaṃ citramīdṛśam ,
yenāhameṣa mithyaiva dṛḍhāhaṃkāratāṃ gataḥ 84
84. etāvantam aham kālam kaḥ abhūvam citram īdṛśam
yena aham eṣa mithyā eva dṛḍhahaṅkāratām gataḥ
84. aham etāvantam kālam kaḥ abhūvam īdṛśam citram
yena eṣa aham mithyā eva dṛḍhahaṅkāratām gataḥ
84. Who was I for such a long time? This is truly a wonder, that I, this very person, merely falsely attained such a firm state of ego (ahaṅkāratā).
Go to verse view
अद्याहमस्मि जातोऽयमहमद्य महामतिः ।
अहंकारमहाभ्रेण यत्कृष्णेनालमुज्झितः ॥ ८५ ॥
adyāhamasmi jāto'yamahamadya mahāmatiḥ ,
ahaṃkāramahābhreṇa yatkṛṣṇenālamujjhitaḥ 85
85. adya aham asmi jātaḥ ayam aham adya mahāmatiḥ |
ahaṅkāramahābhreṇa yat kṛṣṇena alam ujjhitaḥ ||
85. adya aham jātaḥ asmi; adya ayam aham mahāmatiḥ; yat kṛṣṇena ahaṅkāramahābhreṇa alam ujjhitaḥ (aham).
85. Today I am reborn; this 'I' is now profoundly wise. For, by Kṛṣṇa, I have been completely freed from the great cloud of ego (ahaṅkāra).
Go to verse view
दृष्टोऽयमात्मा भगवांस्तथैवाधिगतो मया ।
आलब्धश्चानुभूतोऽङ्गं स्वानुभूतौ नियोजितः ॥ ८६ ॥
dṛṣṭo'yamātmā bhagavāṃstathaivādhigato mayā ,
ālabdhaścānubhūto'ṅgaṃ svānubhūtau niyojitaḥ 86
86. dṛṣṭaḥ ayam ātmā bhagavān tatha eva adhigataḥ mayā |
ālabdhaḥ ca anubhūtaḥ aṅgam svānubhūtau niyojitaḥ ||
86. aṅgam,
ayam bhagavān ātmā mayā dṛṣṭaḥ tatha eva adhigataḥ; ca ālabdhaḥ anubhūtaḥ,
svānubhūtau niyojitaḥ.
86. This divine Self (ātman) has been seen and likewise comprehended by me. It has been grasped and directly experienced, O dear one, and fixed in my own self-realization (svānubhūti).
Go to verse view
गतास्पदं गतमननं गतैषणं तिरस्कृतं निपुणमहंकृतिभ्रमैः ।
निरीहितं व्यपगतरागरञ्जनं विकौतुकं प्रशममिदं गतं मनः ॥ ८७ ॥
gatāspadaṃ gatamananaṃ gataiṣaṇaṃ tiraskṛtaṃ nipuṇamahaṃkṛtibhramaiḥ ,
nirīhitaṃ vyapagatarāgarañjanaṃ vikautukaṃ praśamamidaṃ gataṃ manaḥ 87
87. gata-āspadam gata-mananam gata-eṣaṇam
tiraskṛtam nipuṇam ahaṅkṛti-bhramaiḥ
| nirīhitam vyapagata-rāga-rañjanam
vikautukam praśamam idam gatam manaḥ ||
87. idam manaḥ gatam praśamam (asti),
(yat) gata-āspadam,
gata-mananam,
gata-eṣaṇam,
nipuṇam ahaṅkṛti-bhramaiḥ tiraskṛtam,
nirīhitam,
vyapagata-rāga-rañjanam,
vikautukam (ca asti).
87. This mind has attained tranquility: it is without a resting place, free from deliberation, free from longing, having skillfully transcended subtle egoic (ahaṅkāra) illusions, free from striving, devoid of the stain of attachment (rāga), and without curiosity.
Go to verse view
दुरुत्तराः समविषमा महापदः सुदुःसहाः प्रभवनदीर्घदोषदाः ।
गताः क्षयं समधिगतो महेश्वरश्चिदद्वयोऽपगतमचित्त्वमन्तरे ॥ ८८ ॥
duruttarāḥ samaviṣamā mahāpadaḥ suduḥsahāḥ prabhavanadīrghadoṣadāḥ ,
gatāḥ kṣayaṃ samadhigato maheśvaraścidadvayo'pagatamacittvamantare 88
88. duruttarāḥ samaviṣamāḥ mahāpadaḥ suduḥsahāḥ
prabhava-nadī-dīrgha-doṣadāḥ |
gatāḥ kṣayam samadhigataḥ mahā-īśvaraḥ
cit-advayaḥ apagatam acit-tvam antare ||
88. duruṭṭarāḥ,
samaviṣamāḥ,
suduḥsahāḥ,
prabhava-nadī-dīrgha-doṣadāḥ mahāpadaḥ kṣayam gatāḥ (ca) mahā-īśvaraḥ cit-advayaḥ samadhigataḥ,
acit-tvam antare apagatam.
88. The great dangers, which were difficult to overcome, full of diverse obstacles, extremely hard to bear, and causing prolonged suffering originating from the river of existence (saṃsāra), have all perished. The Great Lord (Mahā-īśvara), the non-dual consciousness (cit), has been fully realized, and non-consciousness (acit) has completely vanished from within.
Go to verse view
Previous Chapter Next Chapter

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 (current chapter) 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