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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-49

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श्रीवसिष्ठ उवाच ।
अथ गाधिर्गते विष्णौ पुनर्भूतादिकं क्रमात् ।
स्वयं मोहविचारार्थं बभ्रामाभ्रमिवाम्बरे ॥ १ ॥
śrīvasiṣṭha uvāca ,
atha gādhirgate viṣṇau punarbhūtādikaṃ kramāt ,
svayaṃ mohavicārārthaṃ babhrāmābhramivāmbare 1
1. śrīvasiṣṭhaḥ uvāca atha gādhiḥ
gate viṣṇau punaḥ bhūta-ādikaṃ
kramāt svayam moha-vicāra-artham
babhrāma abhram iva ambare
1. śrīvasiṣṭhaḥ uvāca atha viṣṇau
gate gādhiḥ punaḥ kramāt
bhūta-ādikaṃ svayam moha-vicāra-artham
ambare abhram iva babhrāma
1. Śrī Vasiṣṭha said: Then, after Viṣṇu had departed, Gādhi, in order to ponder the illusion (māyā) of the elemental creation and other phenomena as they had unfolded sequentially before him, himself wandered in the sky like a cloud.
उपलभ्य तथैवात्मवृत्तान्तं जनतस्ततः ।
हरिमाराधयामास पुनरद्रिगुहां गतः ॥ २ ॥
upalabhya tathaivātmavṛttāntaṃ janatastataḥ ,
harimārādhayāmāsa punaradriguhāṃ gataḥ 2
2. upalabhya tathā eva ātma-vṛttāntaṃ janataḥ
tataḥ harim ārādhayām āsa punaḥ adri-guhāṃ gataḥ
2. tataḥ janataḥ tathā eva ātma-vṛttāntaṃ upalabhya
punaḥ adri-guhāṃ gataḥ harim ārādhayām āsa
2. Thereafter, having learned his own story (ātman-vṛttānta) from the people, he again went to a mountain cave and worshipped Hari (Viṣṇu).
आजगामैनमल्पेन कालेनाथ जनार्दनः ।
सकृदाराधनेनैव माधवो याति बन्धुताम् ॥ ३ ॥
ājagāmainamalpena kālenātha janārdanaḥ ,
sakṛdārādhanenaiva mādhavo yāti bandhutām 3
3. ājagāma enam alpena kālena atha janārdanaḥ
sakṛt-ārādhanena eva mādhavaḥ yāti bandhutām
3. atha janārdanaḥ alpena kālena enam ājagāma
mādhavaḥ sakṛt-ārādhanena eva bandhutām yāti
3. Janārdana (Viṣṇu) came to him after a short time. For Mādhava (Viṣṇu) indeed becomes a friend through a single act of worship.
उवाच गाधिं भगवान्मयूरमिव वारिदः ।
किं त्वं प्रार्थयसे भूयस्तपसेति प्रसादवान् ॥ ४ ॥
uvāca gādhiṃ bhagavānmayūramiva vāridaḥ ,
kiṃ tvaṃ prārthayase bhūyastapaseti prasādavān 4
4. uvāca gādhim bhagavān mayūram iva vāridaḥ kim
tvam prārthayase bhūyaḥ tapasā iti prasādavān
4. prasādavān bhagavān gādhim uvāca,
vāridaḥ mayūram iva,
"kim tvam bhūyaḥ tapasā prārthayase?" iti.
4. The gracious Lord spoke to Gādhi, much like a cloud speaks to a peacock (in a comforting manner): "What further penance (tapas) do you seek?"
गाधिरुवाच ।
भ्रान्तोऽस्मि देव षण्मासान्भूतकीरजनास्पदम् ।
तत्र व्यभिचरत्यस्मद्वृत्तान्तो न कथास्वपि ॥ ५ ॥
gādhiruvāca ,
bhrānto'smi deva ṣaṇmāsānbhūtakīrajanāspadam ,
tatra vyabhicaratyasmadvṛttānto na kathāsvapi 5
5. gādhiḥ uvāca bhrāntaḥ asmi deva ṣaṭmāsān bhūtakīrajanāspadam
tatra vyabhicarati asmat-vṛttāntaḥ na kathāsu api
5. gādhiḥ uvāca,
"deva,
asmi bhrāntaḥ ṣaṭmāsān bhūtakīrajanāspadam.
tatra asmat-vṛttāntaḥ kathāsu api na vyabhicarati.
"
5. Gādhi replied: "O Lord, for six months I have been bewildered in that place of parrot-like beings. There, my experience (or account) does not falter, not even in stories."
मायया भूतभूर्दृष्टा त्वयेत्युक्तोऽस्मि किं प्रभो ।
मोहनाशाय महतां वचो नो मोहवृद्धये ॥ ६ ॥
māyayā bhūtabhūrdṛṣṭā tvayetyukto'smi kiṃ prabho ,
mohanāśāya mahatāṃ vaco no mohavṛddhaye 6
6. māyayā bhūtabhūḥ dṛṣṭā tvayā iti uktaḥ asmi kim
prabho mohanāśāya mahatām vacaḥ na mohavṛddhaye
6. prabho,
"māyayā bhūtabhūḥ tvayā dṛṣṭā" iti kim uktaḥ asmi? mahatām vacaḥ mohanāśāya,
na mohavṛddhaye.
6. "Has the world of beings been seen by you through illusion (māyā)?" - is this what I have been told, O Lord? The words of great enlightened beings are meant for the destruction of delusion, not for its increase.
श्रीभगवानुवाच ।
काकतालीययोगेन चेतसि श्वपचस्थितिः ।
सर्वेषां भूतकीराणां तवेव प्रतिबिम्बति ॥ ७ ॥
śrībhagavānuvāca ,
kākatālīyayogena cetasi śvapacasthitiḥ ,
sarveṣāṃ bhūtakīrāṇāṃ taveva pratibimbati 7
7. śrībhagavān uvāca kākatālīyayogena cetasi śvapacasthitiḥ
sarveṣām bhūtakīrāṇām tava iva pratibimbati
7. śrībhagavān uvāca,
"kākatālīyayogena sarveṣām bhūtakīrāṇām cetasi tava iva śvapacasthitiḥ pratibimbati.
"
7. The Blessed Lord said: "Just as it did in your mind, the condition of being an outcaste (śvapaca) coincidentally reflects in the minds of all those parrot-like beings."
तेनाङ्ग तव वृत्तान्तं यथावत्कथयन्ति ते ।
प्रतिभासो हि नायाति पुनरप्रतिभासताम् ॥ ८ ॥
tenāṅga tava vṛttāntaṃ yathāvatkathayanti te ,
pratibhāso hi nāyāti punarapratibhāsatām 8
8. tena aṅga tava vṛttāntam yathāvat kathayanti te
pratibhāsaḥ hi na āyāti punaḥ apratibhāsatām
8. aṅga tena te tava vṛttāntam yathāvat kathayanti
hi pratibhāsaḥ punaḥ apratibhāsatām na āyāti
8. Therefore, dear one, they recount your true nature exactly as it is, for a manifestation (pratibhāsa) does not, in fact, revert to a state of non-manifestation.
केनचिच्छ्वपचेनान्ते ग्रामस्य रचितं गृहम् ।
तत्त्वया दृष्टमाविष्टमिष्टकाखण्डतां गतम् ॥ ९ ॥
kenacicchvapacenānte grāmasya racitaṃ gṛham ,
tattvayā dṛṣṭamāviṣṭamiṣṭakākhaṇḍatāṃ gatam 9
9. kenacit śvapacena ante grāmasya racitam gṛham
tat tvayā dṛṣṭam āviṣṭam iṣṭakākhaṇḍatām gatam
9. grāmasya ante kenacit śvapacena gṛham racitam
tat tvayā iṣṭakākhaṇḍatām āviṣṭam gatam dṛṣṭam
9. A house was built by some outcaste at the edge of the village. That very house you saw, having been reduced to fragments of bricks.
कदाचित्प्रतिभैकैव बहूनामपि जायते ।
काकोलतालस्थितिवद्विचित्रा हि मनोगतिः ॥ १० ॥
kadācitpratibhaikaiva bahūnāmapi jāyate ,
kākolatālasthitivadvicitrā hi manogatiḥ 10
10. kadācit pratibhā ekā eva bahūnām api jāyate
kākolatālasthitivāt vicitrā hi manogatiḥ
10. kadācit bahūnām api ekā eva pratibhā jāyate
hi manogatiḥ kākolatālasthitivāt vicitrā
10. Occasionally, a singular insight (pratibhā) arises for many people simultaneously. Indeed, the mind's movement (manogati) is truly varied and wonderful, much like the proverbial coincidence of the crow and the palm fruit.
तथाहि बहवः स्वप्नमेकं पश्यन्ति मानवाः ।
स्वापभ्रमदमैरेयमदमन्थरचित्तवत् ॥ ११ ॥
tathāhi bahavaḥ svapnamekaṃ paśyanti mānavāḥ ,
svāpabhramadamaireyamadamantharacittavat 11
11. tathā hi bahavaḥ svapnam ekam paśyanti mānavāḥ
svāpa bhrama damaireya mada manthara cittavat
11. tathā hi bahavaḥ mānavāḥ ekam svapnam paśyanti
svāpa bhrama damaireya mada manthara cittavat
11. Thus, indeed, many human beings see a single dream, similar to a mind that is sluggish due to sleep, delusion, an intoxicating substance (damaireya), and general intoxication.
एकस्यामेव लीलायां रमन्ते बहुबालकाः ।
एकस्यामेव नीलायां वनस्थल्यामिवैणकाः ॥ १२ ॥
ekasyāmeva līlāyāṃ ramante bahubālakāḥ ,
ekasyāmeva nīlāyāṃ vanasthalyāmivaiṇakāḥ 12
12. ekasyām eva līlāyām ramante bahu bālakāḥ |
ekasyām eva nīlāyām vanasthalyām iva aiṇakāḥ ||
12. bahu bālakāḥ ekasyām eva līlāyām ramante
aiṇakāḥ ekasyām eva nīlāyām vanasthalyām iva
12. Just as many children delight in one and the same game (līlā), so too do deer delight in one and the same dark forest-land.
प्रतिबन्धाभ्यनुज्ञानां कालो दातेति या श्रुतिः ।
विप्र संकल्पमात्रोऽसौ कालो ह्यात्मनि तिष्ठति ॥ १४ ॥
pratibandhābhyanujñānāṃ kālo dāteti yā śrutiḥ ,
vipra saṃkalpamātro'sau kālo hyātmani tiṣṭhati 14
14. pratibandha-abhyanujñānām kālaḥ dātā iti yā śrutiḥ |
vipra saṅkalpa-mātraḥ asau kālaḥ hi ātmani tiṣṭhati ||
14. vipra yā śrutiḥ "kālaḥ pratibandha-abhyanujñānām dātā" iti,
asau kālaḥ hi saṅkalpa-mātraḥ [saḥ] ātmani tiṣṭhati
14. O Brahmana, that which is declared in scripture (śruti) as "Time is the giver of prohibitions and permissions" – that very time is merely a matter of intention; for indeed, it resides within the self (ātman).
वहवस्तुल्यकालं च प्रतिभासेन कर्मणाम् ।
जना यतन्ते स्वफलपाकेऽतिबहुलाकृतौ ॥ १५ ॥
vahavastulyakālaṃ ca pratibhāsena karmaṇām ,
janā yatante svaphalapāke'tibahulākṛtau 15
15. bahavaḥ tulya-kālam ca pratibhāsena karmaṇām |
janāḥ yatante sva-phala-pāke ati-bahula-ākṛtau ||
15. bahavaḥ janāḥ ca tulya-kālam karmaṇām pratibhāsena
sva-phala-pāke ati-bahula-ākṛtau yatante
15. Many people, at the same time, strive through the manifestation of their actions (karma) for the ripening of their own results, which take on very numerous forms.
लौकिको यस्त्वयं कालो वर्षकल्पयुगात्मकः ।
संकल्प्यते पदार्थौघैः पदार्थौघश्च तेन तु ॥ १६ ॥
laukiko yastvayaṃ kālo varṣakalpayugātmakaḥ ,
saṃkalpyate padārthaughaiḥ padārthaughaśca tena tu 16
16. laukikaḥ yaḥ tu ayam kālaḥ varṣa-kalpa-yuga-ātmakaḥ |
saṅkalpyate padārtha-aughaiḥ padārtha-aughaḥ ca tena tu ||
16. tu ayam yaḥ laukikaḥ varṣa-kalpa-yuga-ātmakaḥ kālaḥ,
[saḥ] padārtha-aughaiḥ saṅkalpyate ca padārtha-aughaḥ tu tena saṅkalpyate
16. But this worldly time, which is constituted by years, kalpas, and yugas, is conceived by the aggregates of objects; and, in turn, the aggregates of objects are conceived by that [time].
समानप्रतिभासोत्थसंभ्रमं भ्रान्तचेतसः ।
तथा तं दृष्टवन्तस्ते भूतकीरजनोच्चयाः ॥ १७ ॥
samānapratibhāsotthasaṃbhramaṃ bhrāntacetasaḥ ,
tathā taṃ dṛṣṭavantaste bhūtakīrajanoccayāḥ 17
17. samānapratibhāsotthasaṃbhramam bhrāntacetasaḥ
tathā tam dṛṣṭavantaḥ te bhūtakīrajanoccayāḥ
17. te bhūtakīrajanoccayāḥ samānapratibhāsotthasaṃbhramam
bhrāntacetasaḥ tam tathā dṛṣṭavantaḥ
17. Thus, those groups of beings, parrots, and people, whose minds were confused by the delusion arising from the similar appearance, saw him.
स्वव्यापारपरो भूत्वा धियात्मानं विचारय ।
साधो गतमनोमोहमिहैवास्व व्रजाम्यहम् ॥ १८ ॥
svavyāpāraparo bhūtvā dhiyātmānaṃ vicāraya ,
sādho gatamanomohamihaivāsva vrajāmyaham 18
18. svavyāpāraparaḥ bhūtvā dhiyā ātmanam vicāraya
sādho gatamanomoham iha eva āsva vrajāmi aham
18. sādho svavyāpāraparaḥ bhūtvā dhiyā ātmanam
vicāraya gatamanomoham iha eva āsva aham vrajāmi
18. O virtuous one, become engaged in your own work and contemplate the self (ātman) with your intelligence. With your mental delusion dispelled, stay right here; I am departing.
ततः कतिपयेष्वद्रौ मासेष्वतिगतेषु सः ।
पुनराराधयामास पुण्डरीककरं द्विजः ॥ २० ॥
tataḥ katipayeṣvadrau māseṣvatigateṣu saḥ ,
punarārādhayāmāsa puṇḍarīkakaraṃ dvijaḥ 20
20. tataḥ katipayeṣu adrau māseṣu atigateṣu saḥ
punar ārādhayāmāsa puṇḍarīkakaram dvijaḥ
20. tataḥ katipayeṣu māseṣu adrau atigateṣu saḥ
dvijaḥ punar puṇḍarīkakaram ārādhayāmāsa
20. Thereafter, after a few months had passed on the mountain, that Brahmin (dvija) again worshipped the lotus-handed one.
ददर्श चैकदा नाथमागतं प्रणनाम तम् ।
पूजयामास मनसा चोक्तेनोवाच चेश्वरम् ॥ २१ ॥
dadarśa caikadā nāthamāgataṃ praṇanāma tam ,
pūjayāmāsa manasā coktenovāca ceśvaram 21
21. dadarśa ca ekadā nātham āgatam praṇanāma tam
pūjayāmāsa manasā ca uktena uvāca ca īśvaram
21. ca ekadā saḥ āgatam nātham dadarśa tam praṇanāma
ca manasā pūjayāmāsa ca uktena īśvaram uvāca
21. And once, he saw the Lord who had arrived and bowed down to him. He worshipped him mentally and spoke to the Lord with words.
गाधिरुवाच ।
भगवन्संस्मरंश्चैतामात्मनः श्वपचस्थितम् ।
इमां संसारमायां च परिमुह्यामि चेतसा ॥ २२ ॥
gādhiruvāca ,
bhagavansaṃsmaraṃścaitāmātmanaḥ śvapacasthitam ,
imāṃ saṃsāramāyāṃ ca parimuhyāmi cetasā 22
22. gādhiḥ uvāca bhagavan saṃsmaran ca etām ātmanaḥ
śvapaca-sthitam imām saṃsāra-māyām ca parimuhyāmi cetasā
22. gādhiḥ uvāca bhagavan ātmanaḥ śvapaca-sthitam etām ca
imām saṃsāra-māyām ca saṃsmaran cetasā parimuhyāmi
22. Gādhi said: O Lord, remembering her, who was residing in an outcaste, and this illusion (māyā) of worldly existence (saṃsāra), I am utterly bewildered in my consciousness.
तदुक्त्वास्व यथावस्तु महामोहनिवृत्तये ।
एकस्मिन्नेव विमले मां नियोजय कर्मणि ॥ २३ ॥
taduktvāsva yathāvastu mahāmohanivṛttaye ,
ekasminneva vimale māṃ niyojaya karmaṇi 23
23. tat uktvāsva yathā-vastu mahā-moha-nivṛttaye
ekasmin eva vimale mām niyojaya karmaṇi
23. tat mahā-moha-nivṛttaye yathā-vastu uktvāsva
mām ekasmin eva vimale karmaṇi niyojaya
23. Therefore, please explain the truth (yathā-vastu) for the cessation of my great delusion. And engage me in a single, pure action (karma).
श्रीभगवानुवाच ।
ब्रह्मन् जगदिदं मायामहाशम्बरडम्बरम् ।
सर्वा आश्चर्यकलनाः संभवन्तीह विस्मृतेः ॥ २४ ॥
śrībhagavānuvāca ,
brahman jagadidaṃ māyāmahāśambaraḍambaram ,
sarvā āścaryakalanāḥ saṃbhavantīha vismṛteḥ 24
24. śrī-bhagavān uvāca brahman jagat idam māyā-mahā-śambara-ḍambaram
sarvāḥ āścarya-kalanāḥ saṃbhavanti iha vismṛteḥ
24. śrī-bhagavān uvāca brahman,
idam jagat māyā-mahā-śambara-ḍambaram iha sarvāḥ āścarya-kalanāḥ vismṛteḥ saṃbhavanti
24. The Blessed Lord said: O Brahmin, this world is a magnificent display of great illusion (māyā) and magic. All wondrous phenomena arise here from forgetfulness.
भूतकीरपुरे मोहाद्दृष्टवांस्तत्तथा भवान् ।
इत्येतत्संभवत्येव दृश्यते हि जनैर्भ्रमः ॥ २५ ॥
bhūtakīrapure mohāddṛṣṭavāṃstattathā bhavān ,
ityetatsaṃbhavatyeva dṛśyate hi janairbhramaḥ 25
25. bhūta-kīra-pure mohāt dṛṣṭavān tat tathā bhavān
iti etat saṃbhavati eva dṛśyate hi janaiḥ bhramaḥ
25. bhūta-kīra-pure mohāt bhavān tat tathā dṛṣṭavān
iti etat eva saṃbhavati hi janaiḥ bhramaḥ dṛśyate
25. In the city of Bhūtakīra, you (your honor) saw that in such a way due to delusion. Such a thing is indeed possible, for delusion is certainly observed by people.
इदं तु शृणु वक्ष्यामि यथाभूतमनिन्दितम् ।
यथैति तनुतां चिन्ता मार्गशीर्षलतेव ते ॥ २७ ॥
idaṃ tu śṛṇu vakṣyāmi yathābhūtamaninditam ,
yathaiti tanutāṃ cintā mārgaśīrṣalateva te 27
27. idam tu śṛṇu vakṣyāmi yathābhūtam aninditam
yathā eti tanutām cintā mārgaśīrṣalatā iva te
27. tu idam yathābhūtam aninditam śṛṇu vakṣyāmi.
yathā te cintā mārgaśīrṣalatā iva tanutām eti.
27. Now listen to this; I will tell you what is true and faultless, just as your worry (cintā) diminishes like a vine in the month of Mārgaśīrṣa.
योऽसौ कटंजको नाम श्वपचो भूतमण्डले ।
तेनैव संनिवेशेन स तथैवाभवत्पुरा ॥ २८ ॥
yo'sau kaṭaṃjako nāma śvapaco bhūtamaṇḍale ,
tenaiva saṃniveśena sa tathaivābhavatpurā 28
28. yaḥ asau kaṭaṃjakaḥ nāma śvapacaḥ bhūtamaṇḍale
tena eva saṃniveśena saḥ tathā eva abhavat purā
28. purā yaḥ asau nāma kaṭaṃjakaḥ śvapacaḥ bhūtamaṇḍale (āsīt),
saḥ tena eva saṃniveśena tathā eva abhavat.
28. That one, named Kaṭaṃjaka, who was a dog-cook (śvapaca) in the world of beings (bhūtamaṇḍala) in the past, became just like that (again) with the very same arrangement of circumstances.
तथैव विकलत्रत्वं प्राप्य देशान्तरं गतः ।
बभूव कीरनृपतिः प्रविवेशानलं ततः ॥ २९ ॥
tathaiva vikalatratvaṃ prāpya deśāntaraṃ gataḥ ,
babhūva kīranṛpatiḥ praviveśānalaṃ tataḥ 29
29. tathā eva vikalatratvam prāpya deśāntaram gataḥ
babhūva kīranṛpatiḥ praviveśa analam tataḥ
29. tathā eva vikalatratvam prāpya deśāntaram gataḥ kīranṛpatiḥ babhūva,
tataḥ analam praviveśa.
29. Having thus attained the state of being without a wife (vikalatratvam) and having gone to another country, he became the king of parrots, and then entered the fire.
द्रष्टानुभूतमप्यर्थं कदाचिद्विस्मरत्यलम् ।
कदाचिदप्यदृष्टं तु चेतः पश्यति दृष्टवत् ॥ ३१ ॥
draṣṭānubhūtamapyarthaṃ kadācidvismaratyalam ,
kadācidapyadṛṣṭaṃ tu cetaḥ paśyati dṛṣṭavat 31
31. draṣṭaanubhūtam api artham kadācit vismarati alam
kadācit api adṛṣṭam tu cetaḥ paśyati dṛṣṭavat
31. (cetaḥ) kadācit draṣṭaanubhūtam api artham alam vismarati.
tu kadācit api adṛṣṭam cetaḥ dṛṣṭavat paśyati.
31. The mind (cetas) sometimes completely forgets an object (artha) that has even been seen and experienced. But sometimes, the mind (cetas) perceives even what has not been seen, as if it were seen.
यथा स्वप्नमनोराज्यधातुसंस्थितिविभ्रमाः ।
जाग्रत्यपि तथैवाङ्ग दृश्यन्ते मनसा स्वयम् ॥ ३२ ॥
yathā svapnamanorājyadhātusaṃsthitivibhramāḥ ,
jāgratyapi tathaivāṅga dṛśyante manasā svayam 32
32. yathā svapna-manorājya-dhātu-saṃsthiti-vibhramāḥ
jāgrati api tathā eva aṅga dṛśyante manasā svayam
32. yathā svapna-manorājya-dhātu-saṃsthiti-vibhramāḥ
jāgrati api tathā eva aṅga manasā svayam dṛśyante
32. Just as illusions (vibhramāḥ) arising from dreams, mental fantasies, or physiological imbalances (dhātusaṃsthiti) appear, similarly, O dear one, even in the waking state, they are seen by the mind (manas) spontaneously.
भविष्यद्भूतकालस्थं यथा त्रैकाल्यदर्शिनः ।
प्रतिभाभेति गाधे यत्कटंजाचरितं तथा ॥ ३३ ॥
bhaviṣyadbhūtakālasthaṃ yathā traikālyadarśinaḥ ,
pratibhābheti gādhe yatkaṭaṃjācaritaṃ tathā 33
33. bhaviṣyat-bhūta-kāla-stham yathā traikālyadarśinaḥ
pratibhā ābhāti gādhe yat kaṭaṃjācaritam tathā
33. yathā traikālyadarśinaḥ bhaviṣyat-bhūta-kāla-stham (vastu) pratibhā gādhe ābhāti,
tathā yat kaṭaṃjācaritam (asti)
33. Just as for one who perceives all three times, that which exists in the future and past appears profoundly through intuition (pratibhā), so too is the conduct of Kaṭaṃja.
अयं सोऽहमिदं तन्म इति मज्जति नात्मवान् ।
अयं सोऽहमिदं तन्म इति मज्जत्यनात्मवान् ॥ ३४ ॥
ayaṃ so'hamidaṃ tanma iti majjati nātmavān ,
ayaṃ so'hamidaṃ tanma iti majjatyanātmavān 34
34. ayam saḥ aham idam tat mama iti majjati na ātmavān
ayam saḥ aham idam tat mama iti majjati anātmavān
34. ātmanvān ayam saḥ aham idam tat mama iti na majjati;
anātmavān ayam saḥ aham idam tat mama iti majjati
34. The self-realized person (ātmanvān) does not become engrossed with thoughts like, 'This is he; this is I; this is that; this is mine.' However, the person who lacks knowledge of the true self (anātmanvān) does become engrossed with such thoughts.
सर्वमेवाहमेवेति तत्त्वज्ञो नावसीदति ।
न गृह्णाति पदार्थेषु विभागानर्थभावनम् ॥ ३५ ॥
sarvamevāhameveti tattvajño nāvasīdati ,
na gṛhṇāti padārtheṣu vibhāgānarthabhāvanam 35
35. sarvam eva aham eva iti tattvajñaḥ na avasīdati
na gṛhṇāti padārtheṣu vibhāgān artha-bhāvanam
35. tattvajñaḥ sarvam eva aham eva iti na avasīdati.
padārtheṣu vibhāgān artha-bhāvanam na gṛhṇāti
35. The knower of reality (tattvajñaḥ), realizing 'All this is indeed I alone,' does not grieve. He does not perceive divisions or the conceptualization of separate meanings in various objects.
तेनासौ भ्रमयोगेषु सुखदुःखविलासिषु ।
न निमज्जति मग्नोऽपि तुम्बीपात्रमिवाम्भसि ॥ ३६ ॥
tenāsau bhramayogeṣu sukhaduḥkhavilāsiṣu ,
na nimajjati magno'pi tumbīpātramivāmbhasi 36
36. tena asau bhramayogeṣu sukhaduḥkhavilāsiṣu na
nimajjati magnaḥ api tumbīpātram iva ambhasi
36. asau tena bhramayogeṣu sukhaduḥkhavilāsiṣu
magnaḥ api ambhasi tumbīpātram iva na nimajjati
36. Therefore, that individual, even when immersed in the delusive states that are characterized by the play of pleasure and pain, does not sink, much like a gourd vessel (tumbīpātra) in water.
त्वं तावद्वासनाजालग्रस्तचित्तो विचेतनः ।
किंचिच्छेषमहाव्याधिरिव न स्वस्थमागतः ॥ ३७ ॥
tvaṃ tāvadvāsanājālagrastacitto vicetanaḥ ,
kiṃciccheṣamahāvyādhiriva na svasthamāgataḥ 37
37. tvam tāvat vāsanājālagrastacittaḥ vicetanaḥ
kiṃcit śeṣa mahāvyādhiḥ iva na svastham āgataḥ
37. tvam tāvat vāsanājālagrastacittaḥ vicetanaḥ
kiṃcit śeṣa mahāvyādhiḥ iva na svastham āgataḥ
37. Meanwhile, you are bewildered, your mind caught in the net of inherent tendencies (vāsanā), and like a great disease (mahāvyādhi) with some residue remaining, you have not yet returned to a state of well-being.
ज्ञानस्यापरिपूर्णत्वान्न शक्रोषि मनोभ्रमम् ।
विनिवारयितुं मेघमसम्यग्यत्नवानिव ॥ ३८ ॥
jñānasyāparipūrṇatvānna śakroṣi manobhramam ,
vinivārayituṃ meghamasamyagyatnavāniva 38
38. jñānasya aparipūrṇatvāt na śakroṣi manobhramam
vinivārayitum megham asamyak yatnavān iva
38. jñānasya aparipūrṇatvāt na manobhramam
vinivārayitum śakroṣi asamyak yatnavān megham iva
38. Due to the incompleteness of your knowledge, you are unable to prevent mental delusion, just like someone with insufficient effort trying to ward off a cloud.
यदेव ते मनोमात्रे सहसा प्रतिभासते ।
तरुरुच्चजनेनेव तेनैवाक्रम्यसे क्षणात् ॥ ३९ ॥
yadeva te manomātre sahasā pratibhāsate ,
taruruccajaneneva tenaivākramyase kṣaṇāt 39
39. yat eva te manomātre sahasā pratibhāsate taruḥ
uccajaneana iva tena eva ākramyase kṣaṇāt
39. te manomātre yat eva sahasā pratibhāsate,
tena eva taruḥ uccajanena iva kṣaṇāt ākramyase
39. Whatever suddenly appears to you in the mere mind, by that very thing you are instantly overcome, just like a tree is overwhelmed by a tall (or strong) person.
चित्तं नाभिः किलास्येह मायाचक्रस्य सर्वतः ।
स्थीयते चेत्तदाक्रम्य तन्न किंचित्प्रबाधते ॥ ४० ॥
cittaṃ nābhiḥ kilāsyeha māyācakrasya sarvataḥ ,
sthīyate cettadākramya tanna kiṃcitprabādhate 40
40. cittam nābhiḥ kila asya iha māyācakrasya sarvataḥ
sthīyate cet tat ākramya tat na kiṃcit prabādhate
40. iha asya māyācakrasya sarvataḥ cittam nābhiḥ kila sthīyate cet tat ākramya,
tat kiṃcit na prabādhate
40. Here, the mind is truly the central hub of this entire wheel of illusion (māyā). If one takes control of that, then nothing whatsoever can hinder them.
त्वमुत्तिष्ठ गिरेः कुञ्जे दशवर्षाण्यखिन्नधीः ।
तपः कुरु ततो ज्ञानमनन्तं समवाप्स्यसि ॥ ४१ ॥
tvamuttiṣṭha gireḥ kuñje daśavarṣāṇyakhinnadhīḥ ,
tapaḥ kuru tato jñānamanantaṃ samavāpsyasi 41
41. tvam uttiṣṭha gireḥ kuñje daśavarṣāṇi akhinnadhīḥ
tapaḥ kuru tataḥ jñānam anantam samavāpsyasi
41. akhinnadhīḥ tvam gireḥ kuñje uttiṣṭha daśavarṣāṇi
tapaḥ kuru tataḥ anantam jñānam samavāpsyasi
41. You, with an untiring mind, arise in the mountain grove and perform austerity (tapas) for ten years. Thereafter, you will attain infinite knowledge.
इत्युक्त्वा पुण्डरीकाक्षस्तत्रैवान्तरधीयत ।
वाताभ्रवद्दीपकवद्यमुनोत्पीडवत्क्षणात् ॥ ४२ ॥
ityuktvā puṇḍarīkākṣastatraivāntaradhīyata ,
vātābhravaddīpakavadyamunotpīḍavatkṣaṇāt 42
42. iti uktvā puṇḍarīkākṣaḥ tatra eva antaradhīyata
vātābhrvat dīpakavat yamunotpīḍavat kṣaṇāt
42. iti uktvā,
puṇḍarīkākṣaḥ tatra eva kṣaṇāt vātābhrvat dīpakavat yamunotpīḍavat antaradhīyata
42. Having spoken thus, the lotus-eyed one disappeared right there, instantly, like a wind-blown cloud, like a lamp, or like the rising surge of the Yamuna river.
गाधिर्विवेकवशजं वैराग्यपदमागतः ।
शरत्समयपर्यन्ते वैरस्यमिव पादपः ॥ ४३ ॥
gādhirvivekavaśajaṃ vairāgyapadamāgataḥ ,
śaratsamayaparyante vairasyamiva pādapaḥ 43
43. gādhiḥ vivekavaśajam vairāgyapadam āgataḥ
śaratsamayaparyante vairasyam iva pādapaḥ
43. gādhiḥ vivekavaśajam vairāgyapadam āgataḥ,
pādapaḥ śaratsamayaparyante vairasyam iva
43. Gadhi attained the state of detachment (vairāgya), which arose from the power of discrimination, just as a tree becomes sapless at the end of the autumn season.
विचित्रं चेष्टितं धातुरसमञ्जसमागतम् ।
भ्रमद्भमभरोन्मुक्तमतिर्मन्दमगर्हयत् ॥ ४४ ॥
vicitraṃ ceṣṭitaṃ dhāturasamañjasamāgatam ,
bhramadbhamabharonmuktamatirmandamagarhayat 44
44. vicitram ceṣṭitam dhātuḥ asamañjasam āgatam |
bhramadbhamabhara unmuktamatiḥ mandam agarhayat ||
44. dhātuḥ vicitram asamañjasam āgatam ceṣṭitam,
bhramadbhamabhara unmuktamatiḥ,
mandam agarhayat
44. The mind, liberated from the burden of wandering confusion, mildly censured the strange action of the creator (dhātu) which had become inconsistent.
जगाम करुणार्द्रात्मा नियमायोत्तमश्रिये ।
विश्रान्त्यै ऋष्यमूकं तु पयोधर इवाचलम् ॥ ४५ ॥
jagāma karuṇārdrātmā niyamāyottamaśriye ,
viśrāntyai ṛṣyamūkaṃ tu payodhara ivācalam 45
45. jagāma karuṇārdra ātmā niyamāya uttamaśriye |
viśrāntyai ṛṣyamūkam tu payodhara iva acalam ||
45. karuṇārdra ātmā niyamāya uttamaśriye viśrāntyai ṛṣyamūkam jagāma,
payodharaḥ iva acalam (jagāma) tu
45. His soul (ātman) tender with compassion, he went to Mount Ṛṣyamūka for discipline, for supreme glory, and for rest, just as a cloud (payodhara) goes towards an immovable mountain (acala).
निरस्ताशेषसंकल्पस्तपस्तत्र चकार ह ।
दशवर्षाणि तेनासावात्मज्ञानमवाप ह ॥ ४६ ॥
nirastāśeṣasaṃkalpastapastatra cakāra ha ,
daśavarṣāṇi tenāsāvātmajñānamavāpa ha 46
46. nirastāśeṣasaṃkalpaḥ tapas tatra cakāra ha |
daśavarṣāṇi tena asau ātmajñānam avāpa ha ||
46. nirastāśeṣasaṃkalpaḥ asau tatra daśavarṣāṇi
tapas cakāra ha tena ātmajñānam avāpa ha
46. Having relinquished all his intentions, he performed asceticism (tapas) there for ten years. Indeed, through that, he attained knowledge of the self (ātman).
अरमत तदनु स्वां प्राप्य सत्तां महात्मा ह्यपगतभयशोको भोगभूमावनीषु ।
सततमुदितजीवन्मुक्तरूपः प्रशान्तः सकल इव शशाङ्को घूर्णितापूर्णचेताः ॥ ४७ ॥
aramata tadanu svāṃ prāpya sattāṃ mahātmā hyapagatabhayaśoko bhogabhūmāvanīṣu ,
satatamuditajīvanmuktarūpaḥ praśāntaḥ sakala iva śaśāṅko ghūrṇitāpūrṇacetāḥ 47
47. aramat tadanu svām prāpya sattām mahātmā
hi apagatabhayaśokaḥ bhogabhūmāvanīṣu |
satatamuditajīvanmuktarūpaḥ praśāntaḥ
sakala iva śaśāṅkaḥ ghūrṇitāpūrṇacetāḥ ||
47. tadanu mahātmā hi svām sattām prāpya,
apagatabhayaśokaḥ,
bhogabhūmāvanīṣu aramat saḥ satatamuditajīvanmuktarūpaḥ,
praśāntaḥ,
sakalaḥ śaśāṅkaḥ iva ghūrṇitāpūrṇacetāḥ (abhūt)
47. Thereafter, the great soul (Mahātman), having attained his true being, with fear and sorrow departed, delighted in the lands of enjoyment. Indeed, he remained always in the form of a living liberated one (jīvanmukta), perfectly peaceful, his mind (cetas) completely full and stirred, like the full moon (śaśāṅka).

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 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 (current chapter) 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