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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-37

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श्रीवसिष्ठ उवाच ।
इति संचिन्तयन्नेव प्रह्लादः परवीरहा ।
निर्विकल्पपरानन्दसमाधिं समुपाययौ ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti saṃcintayanneva prahlādaḥ paravīrahā ,
nirvikalpaparānandasamādhiṃ samupāyayau 1
1. śrīvasiṣṭhaḥ uvāca iti saṃcintayan eva prahlādaḥ
paravīrahā nirvikalpaparānandasamādhim samupāyayau
1. śrīvasiṣṭhaḥ uvāca iti saṃcintayan eva paravīrahā
prahlādaḥ nirvikalpaparānandasamādhim samupāyayau
1. Śrī Vasiṣṭha said: While thus contemplating, Prahlāda, the vanquisher of mighty foes, attained the non-conceptual (nirvikalpa) state of supreme bliss (samādhi).
निर्विकल्पसमाधिस्थश्चित्रार्पित इवाचलः ।
शैलादिव समुत्कीर्णो बभौ स्वपदमास्थितः ॥ २ ॥
nirvikalpasamādhisthaścitrārpita ivācalaḥ ,
śailādiva samutkīrṇo babhau svapadamāsthitaḥ 2
2. nirvikalpasamādhisthaḥ citrārpitḥ iva acalaḥ
śailāt iva samutkīrṇaḥ babhau svapadam āsthitaḥ
2. nirvikalpasamādhisthaḥ acalaḥ citrārpitḥ iva
śailāt iva samutkīrṇaḥ svapadam āsthitaḥ babhau
2. Established in non-conceptual (nirvikalpa) meditative absorption (samādhi), he appeared motionless, like a figure painted in a picture, or as if carved out of a rock, having attained his own intrinsic nature.
तथानुतिष्ठतस्तस्य कालो बहुतरो ययौ ।
स्वगृहे भुवनस्थस्य मेरोरिव सुरद्विषः ॥ ३ ॥
tathānutiṣṭhatastasya kālo bahutaro yayau ,
svagṛhe bhuvanasthasya meroriva suradviṣaḥ 3
3. tathā anutiṣṭhataḥ tasya kālaḥ bahutaraḥ yayau
svagṛhe bhuvanasthasya meroḥ iva suradviṣaḥ
3. tathā anutiṣṭhataḥ tasya bahutaraḥ kālaḥ yayau
suradviṣaḥ svagṛhe bhuvanasthasya meroḥ iva
3. As he continued to abide in that state, a very long time passed, just as it did for Hiraṇyakaśipu, the enemy of the gods, who resided on Mount Meru in his own abode (during his long austerities).
बोधितोऽप्यसुराधीशैर्नाबुध्यत महामतिः ।
अकाले बहुसेकोऽपि बीजकोशादिवाङ्कुरः ॥ ४ ॥
bodhito'pyasurādhīśairnābudhyata mahāmatiḥ ,
akāle bahuseko'pi bījakośādivāṅkuraḥ 4
4. bodhitaḥ api asurādhīśaiḥ na abudhyata mahāmatiḥ
akāle bahusekaḥ api bījakōśāt iva aṅkuraḥ
4. mahāmatiḥ asurādhīśaiḥ bodhitaḥ api na abudhyata
akāle bahusekaḥ api bījakōśāt aṅkuraḥ iva
4. Even when aroused by the lords of the asuras, the great-minded one (Prahlāda) did not awaken, just as a sprout does not emerge from its seed-pod even with abundant watering at the wrong time.
एवं वर्षसहस्राणि पीनात्माऽतिष्ठदेकदृक् ।
शान्त एवासुरपुरे मार्तण्ड इव चोपले ॥ ५ ॥
evaṃ varṣasahasrāṇi pīnātmā'tiṣṭhadekadṛk ,
śānta evāsurapure mārtaṇḍa iva copale 5
5. evam varṣasahasrāṇi pīnātmā atiṣṭhat ekadṛk
śāntaḥ eva asurapure mārtaṇḍaḥ iva ca upale
5. evam varṣasahasrāṇi pīnātmā ekadṛk śāntaḥ
eva asurapure atiṣṭhat upale mārtaṇḍaḥ iva ca
5. In this manner, for thousands of years, with a steadfast resolve (ātman), he remained single-mindedly and perfectly tranquil in the city of the asuras, just like the sun (Mārtaṇḍa) resting upon a rock.
परानन्ददशैकान्तपरिणामितया तया ।
निरानन्दं पराभासमिवाभासपदं गतः ॥ ६ ॥
parānandadaśaikāntapariṇāmitayā tayā ,
nirānandaṃ parābhāsamivābhāsapadaṃ gataḥ 6
6. parānandadaśā ekānta pariṇāmitayā tayā
nirānandam parābhāsam iva ābhāsapadam gataḥ
6. tayā parānandadaśā ekānta pariṇāmitayā
nirānandam parābhāsam iva ābhāsapadam gataḥ
6. Through that complete transformation into a state of absolute supreme bliss (parānanda), he attained a realm of perception where all (worldly) joy was absent, and everything appeared as a mere reflection, or a supreme manifestation.
एतावताथ कालेन तद्रसातलमण्डलम् ।
बभूवाराजकं तीक्ष्णं मात्स्यन्यायकदर्थितम् ॥ ७ ॥
etāvatātha kālena tadrasātalamaṇḍalam ,
babhūvārājakaṃ tīkṣṇaṃ mātsyanyāyakadarthitam 7
7. etāvatā atha kālena tat rasātalamandalam
babhūva arājakam tīkṣṇam mātsyanyāyakadarthitam
7. atha etāvatā kālena tat rasātalamandalam
arājakam tīkṣṇam mātsyanyāyakadarthitam babhūva
7. Now, by this passage of time, that realm of Rasātala became kingless, fierce, and afflicted by the law of the fish (mātsyanyāya).
हिरण्यकशिपौ क्षीणे समाधौ तत्सुते स्थिते ।
न बभूवापरः कश्चिद्राजा दनुसुतालये ॥ ८ ॥
hiraṇyakaśipau kṣīṇe samādhau tatsute sthite ,
na babhūvāparaḥ kaścidrājā danusutālaye 8
8. hiraṇyakaśipau kṣīṇe samādhau tatsute sthite
na babhūva aparaḥ kaścit rājā danusutālaye
8. hiraṇyakaśipau kṣīṇe samādhau tatsute sthite
danusutālaye aparaḥ kaścit rājā na babhūva
8. While Hiranyakashipu became emaciated in his meditative trance (samādhi), and with his son established (as regent), no other king arose in the abode of the Danavas.
असुरेशार्थिनां तेषां दानवानां समाधितः ।
परेणापि प्रयत्नेन प्रह्लादो न व्यबुध्यत ॥ ९ ॥
asureśārthināṃ teṣāṃ dānavānāṃ samādhitaḥ ,
pareṇāpi prayatnena prahlādo na vyabudhyata 9
9. asureśārthinām teṣām dānavānām samādhitaḥ
pareṇa api prayatnena prahlādaḥ na vyabudhyata
9. teṣām asureśārthinām dānavānām pareṇa api
prayatnena samādhitaḥ prahlādaḥ na vyabudhyata
9. Prahlada could not be awakened from his profound meditation (dhyāna), despite the utmost efforts of those Danavas who sought the lord of the asuras.
न प्रापुर्विकसद्रूपं पतिं तममरारयः ।
लसत्पत्रलताजालं निशि पद्ममिवालयः ॥ १० ॥
na prāpurvikasadrūpaṃ patiṃ tamamarārayaḥ ,
lasatpatralatājālaṃ niśi padmamivālayaḥ 10
10. na prāpuḥ vikasat-rūpam patim tam amarārayaḥ
lasat-patra-latā-jālam niśi padmam iva ālayāḥ
10. amarārayaḥ tam vikasat-rūpam patim na prāpuḥ
niśi lasat-patra-latā-jālam padmam ālayāḥ iva
10. The enemies of the gods (demons) could not reach him, who was in a blossoming state (of awareness), just as bees cannot reach a lotus, beautiful with its network of shining leaves and tendrils, at night.
संविद्वादो न तस्यान्तरबोध्यत विचेतसः ।
भुवश्चेष्टाक्रम इव पौरुषो गतभास्वतः ॥ ११ ॥
saṃvidvādo na tasyāntarabodhyata vicetasaḥ ,
bhuvaśceṣṭākrama iva pauruṣo gatabhāsvataḥ 11
11. saṃvid-vādaḥ na tasya antar abudhyata vicetasaḥ
bhuvaḥ ceṣṭā-kramaḥ iva pauruṣaḥ gata-bhāsvataḥ
11. vicetasaḥ tasya saṃvid-vādaḥ na antar abudhyata
gata-bhāsvataḥ pauruṣaḥ bhuvaḥ ceṣṭā-kramaḥ iva
11. A discussion about awareness (saṃvidvāda) was not perceived internally by him, whose mind was unconscious (vicetas), just as the operations of the earth are not perceived by a person (puruṣa) whose light (life-force) has departed.
अथोद्विग्नेषु दैत्येषु गतेष्वभिमतां दिशम् ।
विचरत्सु यथाकाममराजनि पुरे पुरा ॥ १२ ॥
athodvigneṣu daityeṣu gateṣvabhimatāṃ diśam ,
vicaratsu yathākāmamarājani pure purā 12
12. atha udvigneṣu daityeṣu gateṣu abhimatām
diśam vicaratsu yathākāmam arājani pure purā
12. atha udvigneṣu daityeṣu abhimatām diśam
gateṣu yathākāmam vicaratsu purā pure arājani
12. Then, when the distressed demons (Daityas) had departed to their desired directions and were wandering about as they pleased, the city was as it was before, without a ruler.
चिराय पातालमभूदभूपालतया तया ।
मात्स्यन्यायविपर्यस्तमस्तंगतगुणक्रमम् ॥ १३ ॥
cirāya pātālamabhūdabhūpālatayā tayā ,
mātsyanyāyaviparyastamastaṃgataguṇakramam 13
13. cirāya pātālam abhūt abhūpālatayā tayā |
mātsyanyāyaviparyastam astaṅgataguṇakramam ||
13. cirāya tayā abhūpālatayā pātālam abhūt
mātsyanyāyaviparyastam astaṅgataguṇakramam
13. For a long time, Pātāla (the netherworld) became devoid of a ruler due to that [situation], disturbed by the law of the fish (mātsya-nyāya), and with the order of good qualities (guṇa) having disappeared.
बलिमुक्ताबलपुरं मर्यादाक्रमवर्जितम् ।
सर्वार्ताशेषवनितं परस्परहृताम्बरम् ॥ १४ ॥
balimuktābalapuraṃ maryādākramavarjitam ,
sarvārtāśeṣavanitaṃ parasparahṛtāmbaram 14
14. balimuktābalapuram maryādākramavarjitam |
sarvārtāśeṣavanitam parasparahṛtāmbaram ||
14. balimuktābalapuram maryādākramavarjitam
sarvārtāśeṣavanitam parasparahṛtāmbaram
14. It (Pātāla) was a city where tribute (bali) was no longer collected and which was weakened, devoid of any sense of propriety or order (maryādā-krama), with all its women (vanitā) utterly distressed, and where people stole garments from one another.
प्रलापाक्रन्दपुरुषं विसंस्थानपुरान्तरम् ।
लुठदुद्याननगरं व्यर्थानर्थकदर्थितम् ॥ १५ ॥
pralāpākrandapuruṣaṃ visaṃsthānapurāntaram ,
luṭhadudyānanagaraṃ vyarthānarthakadarthitam 15
15. pralāpākrandapuruṣam visaṃsthānapurāntaram |
luṭhat udyānanagaram vyarthānarthakadarthitam ||
15. pralāpākrandapuruṣam visaṃsthānapurāntaram
luṭhadudyānanagaram vyarthānarthakadarthitam
15. where men (puruṣa) were lamenting and wailing, where the inner parts of the cities (pura) were disorganized, with gardens (udyāna) and cities (nagara) lying scattered in disarray, and tormented by purposeless misfortunes (anartha).
चिन्तापरासुरगणं निरन्नफलबान्धवम् ।
अकाण्डोत्पातविवशं ध्वस्ताशामुखमण्डलम् ॥ १६ ॥
cintāparāsuragaṇaṃ nirannaphalabāndhavam ,
akāṇḍotpātavivaśaṃ dhvastāśāmukhamaṇḍalam 16
16. cintāparāsuragaṇam nirannaphalabāndhavam |
akāṇḍotpātavivaśam dhvastāśāmukamaṇḍalam ||
16. cintāparāsuragaṇam nirannaphalabāndhavam
akāṇḍotpātavivaśam dhvastāśāmukamaṇḍalam
16. where the host of asuras (asuragaṇa) was absorbed in worry, where relatives (bāndhava) lacked food (anna) and sustenance (phala), helpless (vivaśa) due to unforeseen calamities (utpāta), and with the entire visible horizon (āśā-mukha-maṇḍala) appearing shattered.
सुरार्भकपराभूतं भूतैराक्रान्तमन्त्यजैः ।
भूतरिक्तमलक्ष्मीकमुच्छिन्नप्रायकोटरम् ॥ १७ ॥
surārbhakaparābhūtaṃ bhūtairākrāntamantyajaiḥ ,
bhūtariktamalakṣmīkamucchinnaprāyakoṭaram 17
17. surārbhaka-parābhūtam bhūtaiḥ ākrantam antyajaiḥ
bhūta-riktam alakṣmīkam ucchinna-prāya-koṭaram
17. surārbhaka-parābhūtam bhūtaiḥ ākrantam antyajaiḥ
bhūta-riktam alakṣmīkam ucchinna-prāya-koṭaram
17. Defeated by the young gods, it was overrun by low-caste spirits, devoid of living beings, deprived of prosperity, and its very core was nearly destroyed.
अनियतवनितार्थमन्त्रयुद्धं हृतधनदारविरावितं समन्तात् ।
कलियुगसमयोद्भटोत्कटाभं तदसुरमण्डलमाकुलं बभूव ॥ १८ ॥
aniyatavanitārthamantrayuddhaṃ hṛtadhanadāravirāvitaṃ samantāt ,
kaliyugasamayodbhaṭotkaṭābhaṃ tadasuramaṇḍalamākulaṃ babhūva 18
18. a-niyata-vanitā-artha-mantra-yuddham
hṛta-dhana-dāra-virāvitam samantāt
kali-yuga-samaya-udbhaṭa-utkaṭa-ābham
tat asura-maṇḍalam ākulam babhūva
18. tat asura-maṇḍalam
a-niyata-vanitā-artha-mantra-yuddham hṛta-dhana-dāra-virāvitam
samantāt
kali-yuga-samaya-udbhaṭa-utkaṭa-ābham ākulam babhūva
18. That host of demons (asura-maṇḍala) became distraught, with wars fought over uncertain women, wealth, and counsel, filled with the loud cries of wives whose riches had been plundered from all sides, and appearing as terrible and dreadful as the very age of Kali (Kali Yuga).