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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-50

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श्रीवसिष्ठ उवाच ।
एवमेषातिवितता दुर्ज्ञाना रघुनन्दन ।
महामोहमयी माया विषमा पारमात्मिकी ॥ १ ॥
śrīvasiṣṭha uvāca ,
evameṣātivitatā durjñānā raghunandana ,
mahāmohamayī māyā viṣamā pāramātmikī 1
1. śrīvasiṣṭha uvāca evam eṣā ativitatā durjñānā
raghunandana mahāmohamayī māyā viṣamā pāramātmikī
1. śrīvasiṣṭha uvāca raghunandana evam eṣā māyā
ativitatā durjñānā mahāmohamayī viṣamā pāramātmikī
1. Śrī Vasiṣṭha said: O scion of Raghu, this illusion (māyā) is thus exceedingly vast, difficult to comprehend, comprised of great delusion, formidable, and related to the supreme self (paramātman).
क्व मुहूर्तद्वयस्वप्नसंभ्रमाल्लोकदृष्टता ।
क्वानेकवर्षसंभुक्तश्वपचावनिपभ्रमः ॥ २ ॥
kva muhūrtadvayasvapnasaṃbhramāllokadṛṣṭatā ,
kvānekavarṣasaṃbhuktaśvapacāvanipabhramaḥ 2
2. kva muhūrtadvayasvapnasaṃbhramāt lokadṛṣṭatā
kva anekavarṣasaṃbhuktaśvapacāvanipabhramaḥ
2. muhūrtadvayasvapnasaṃbhramāt lokadṛṣṭatā kva
anekavarṣasaṃbhuktaśvapacāvanipabhramaḥ kva
2. How can one compare, on the one hand, the perception of the world that arises from the delusion of a dream lasting only two moments (muhūrta), with, on the other hand, the illusion of having lived for many years as a king of dog-eaters (outcastes)?
क्व संभ्रमोपलब्धत्वं क्व प्रत्यक्षनिदर्शनम् ।
क्वासत्यत्वमसंदिग्धं क्व सत्यपरिणामिता ॥ ३ ॥
kva saṃbhramopalabdhatvaṃ kva pratyakṣanidarśanam ,
kvāsatyatvamasaṃdigdhaṃ kva satyapariṇāmitā 3
3. kva saṃbhramopalabdhatvaṃ kva pratyakṣanidarśanam
kva asatyatvam asaṃdigdham kva satyapariṇāmitā
3. saṃbhramopalabdhatvaṃ kva pratyakṣanidarśanam kva
asaṃdigdham asatyatvam kva satyapariṇāmitā kva
3. How can one compare the state of being perceived as an illusion, with direct, empirical evidence? How can one compare its undoubted unreality with its appearance of having a real, tangible outcome?
अतो वच्मि महाबाहो मायेयं विषमान्वहम् ।
असावधानमनसं संयोजयति संकटे ॥ ४ ॥
ato vacmi mahābāho māyeyaṃ viṣamānvaham ,
asāvadhānamanasaṃ saṃyojayati saṃkaṭe 4
4. ataḥ vacmi mahābāho māyā iyam viṣamā anvaham
asāvadhānamanasaṃ saṃyojayati saṃkaṭe
4. mahābāho ataḥ vacmi iyam māyā anvaham viṣamā
asāvadhānamanasaṃ saṃyojayati saṃkaṭe
4. Therefore, O mighty-armed one, I declare that this illusion (māyā) is formidable every day; it constantly casts those with inattentive minds into perilous situations.
श्रीराम उवाच ।
एवमस्य कथं ब्रह्मन्मायाचक्रस्य रोधनम् ।
कुर्युः प्रवहतो वेगात्सर्वाङ्गच्छेदकारिणः ॥ ५ ॥
śrīrāma uvāca ,
evamasya kathaṃ brahmanmāyācakrasya rodhanam ,
kuryuḥ pravahato vegātsarvāṅgacchedakāriṇaḥ 5
5. śrīrāma uvāca evam asya katham brahman māyācakrasya
rodhanam kuryuḥ pravahataḥ vegāt sarvāṅgacchedakāriṇaḥ
5. śrīrāma uvāca brahman evam asya pravahataḥ vegāt
sarvāṅgacchedakāriṇaḥ māyācakrasya rodhanam katham kuryuḥ
5. Shri Rama said: O Brahmin, how can this wheel of illusion (māyā) be stopped, especially since it flows with such speed and causes the mutilation of all limbs?
श्रीवसिष्ठ उवाच ।
अस्य संसाररूपस्य मायाचक्रस्य राघव ।
चित्तं विद्धि महानाभिं भ्रमतो भ्रमदायिनः ॥ ६ ॥
śrīvasiṣṭha uvāca ,
asya saṃsārarūpasya māyācakrasya rāghava ,
cittaṃ viddhi mahānābhiṃ bhramato bhramadāyinaḥ 6
6. śrīvasiṣṭha uvāca asya saṃsārarūpasya māyācakrasya
rāghava cittam viddhi mahānābhim bhramataḥ bhramadāyinaḥ
6. śrīvasiṣṭha uvāca rāghava asya saṃsārarūpasya bhramataḥ
bhramadāyinaḥ māyācakrasya cittam mahānābhim viddhi
6. Shri Vasiṣṭha said: O Rāghava, understand that the mind (citta) is the great hub of this wheel of illusion (māyā), which takes the form of transmigration (saṃsāra) and, by its revolving, causes delusion.
तस्मिन्द्रुतमवष्टब्धे धिया पुरुषयत्नतः ।
गृहीतनाभिवहनान्मायाचक्रं निरुध्यते ॥ ७ ॥
tasmindrutamavaṣṭabdhe dhiyā puruṣayatnataḥ ,
gṛhītanābhivahanānmāyācakraṃ nirudhyate 7
7. tasmin drutam avaṣṭabdhe dhiyā puruṣayatnataḥ
gṛhītanābhivahanāt māyācakram nirudhyate
7. dhiyā puruṣayatnataḥ tasmin drutam avaṣṭabdhe
gṛhītanābhivahanāt māyācakram nirudhyate
7. When that (mind/hub) is quickly and firmly restrained through intellect and human effort, then, by the hub's motion being arrested, the wheel of illusion (māyā) is stopped.
अवष्टब्धमनोनाभिमोहचक्रं न गच्छति ।
यथा रज्ज्वां निरुद्धायां कीलकं रज्जुवेष्टितम् ॥ ८ ॥
avaṣṭabdhamanonābhimohacakraṃ na gacchati ,
yathā rajjvāṃ niruddhāyāṃ kīlakaṃ rajjuveṣṭitam 8
8. avaṣṭabdhamanonābhimohacakram na gacchati
yathā rajjvām niruddhāyām kīlakam rajjuveṣṭitam
8. avaṣṭabdhamanonābhimohacakram na gacchati
yathā rajjvām niruddhāyām rajjuveṣṭitam kīlakam
8. The wheel of delusion (moha), whose mind-hub (manas) is restrained, does not revolve, just as a peg entwined by a rope remains motionless when that rope is held fast.
चक्रयुद्धैकतज्ज्ञोऽसि कस्माज्जानासि नानघ ।
चक्रं नाभाववष्टब्धं वशमायाति नान्यथा ॥ ९ ॥
cakrayuddhaikatajjño'si kasmājjānāsi nānagha ,
cakraṃ nābhāvavaṣṭabdhaṃ vaśamāyāti nānyathā 9
9. cakrayuddhaikatajñaḥ asi kasmāt jānāsi na anagha
cakram nābhau avaṣṭabdham vaśam āyāti na anyathā
9. anagha cakrayuddhaikatajñaḥ asi kasmāt na jānāsi
cakram nābhau avaṣṭabdham vaśam āyāti na anyathā
9. O sinless one (anagha), you are uniquely skilled in the battle against the cycle of existence (cakra); why do you not know this? The wheel (cakra), when restrained in the navel (nābhi), comes under control, and not otherwise.
चित्तं नाभिमवष्टभ्य तस्माद्यत्नेन राघव ।
संसारचक्रं वहनादात्मनः परिरोधय ॥ १० ॥
cittaṃ nābhimavaṣṭabhya tasmādyatnena rāghava ,
saṃsāracakraṃ vahanādātmanaḥ parirodhaya 10
10. cittam nābhim avaṣṭabhya tasmāt yatnena rāghava
saṃsāracakram vahanāt ātmanaḥ parirodhaya
10. tasmāt rāghava cittam nābhim avaṣṭabhya yatnena
ātmanaḥ saṃsāracakram vahanāt parirodhaya
10. Therefore, O Rāghava, by restraining the mind (citta) in the navel (nābhi), prevent with effort your own wheel of transmigration (saṃsāra cakra) from carrying [you] along.
एतां युक्तिं विना दुःखमनन्तमितमात्मनः ।
अस्यां दृष्टौ क्षणादन्तं गतमेवावलोकय ॥ ११ ॥
etāṃ yuktiṃ vinā duḥkhamanantamitamātmanaḥ ,
asyāṃ dṛṣṭau kṣaṇādantaṃ gatamevāvalokaya 11
11. etām yuktim vinā duḥkham anantam itam ātmanaḥ
asyām dṛṣṭau kṣaṇāt antam gatam eva avalokaya
11. etām yuktim vinā ātmanaḥ anantam itam duḥkham
asyām dṛṣṭau kṣaṇāt antam gatam eva avalokaya
11. Without this method (yukti), the self (ātman) experiences endless misery. With this perspective (dṛṣṭi), however, see that [misery] reaches its end in an instant.
चित्ताक्रमणमात्रात्तु परमादौषधादृते ।
प्रयत्नेनापि संसारमहारोगो न शाम्यति ॥ १२ ॥
cittākramaṇamātrāttu paramādauṣadhādṛte ,
prayatnenāpi saṃsāramahārogo na śāmyati 12
12. cittākramaṇamātrāt tu paramauṣadhāt ṛte
prayatnena api saṃsāramahārogaḥ na śāmyati
12. tu cittākramaṇamātrāt paramauṣadhāt ṛte
prayatnena api saṃsāramahārogaḥ na śāmyati
12. But without the supreme medicine (auṣadha) that consists solely of subduing the mind (citta), even with [much] effort, the great disease of transmigration (saṃsāra) does not subside.
तस्माद्राघव संत्यज्य तीर्थदानतपःक्रियाः ।
श्रेयसे परमायान्तश्चित्तमेव वशं कुरु ॥ १३ ॥
tasmādrāghava saṃtyajya tīrthadānatapaḥkriyāḥ ,
śreyase paramāyāntaścittameva vaśaṃ kuru 13
13. tasmāt rāghava saṃtyajya tīrthadānatapaḥkriyāḥ
śreyase paramāyāḥ antaḥ cittam eva vaśam kuru
13. Therefore, O Rāghava, having completely abandoned the acts of pilgrimage, charity (dāna), and austerity (tapas), for the sake of the supreme well-being, control only the inner mind.
चित्तान्तरेव संसारः कुम्भान्तः कुम्भखं यथा ।
चित्तनाशे न संसारः कुम्भनाशे न कुम्भखम् ॥ १४ ॥
cittāntareva saṃsāraḥ kumbhāntaḥ kumbhakhaṃ yathā ,
cittanāśe na saṃsāraḥ kumbhanāśe na kumbhakham 14
14. citta antaḥ eva saṃsāraḥ kumbha antaḥ kumbhakham
yathā citta nāśe na saṃsāraḥ kumbha nāśe na kumbhakham
14. Transmigration (saṃsāra) exists only within the mind, just as the space within a pot exists within the pot. When the mind is destroyed, there is no transmigration (saṃsāra); similarly, when the pot is destroyed, there is no space within the pot.
चिरं संसरणाकाशकोटरं चित्तकुम्भखम् ।
विनाश्यातुलिताकाशस्वरूपं रूपमाविश ॥ १५ ॥
ciraṃ saṃsaraṇākāśakoṭaraṃ cittakumbhakham ,
vināśyātulitākāśasvarūpaṃ rūpamāviśa 15
15. ciram saṃsaraṇākāśakoṭaram cittakumbhakham
vināśya atulitākāśasvarūpam rūpam āviśa
15. Having destroyed the mind's pot-space, which has for a long time been the hollow cavity within the sky of transmigration (saṃsāra), enter your true nature, which is like the immeasurable (limitless) space.
वर्तमानमनायासं भजद्वाह्यधिया क्षणम् ।
भूतं भविष्यदभजद्याति चित्तमचित्तताम् ॥ १६ ॥
vartamānamanāyāsaṃ bhajadvāhyadhiyā kṣaṇam ,
bhūtaṃ bhaviṣyadabhajadyāti cittamacittatām 16
16. vartamānam anāyāsam bhajat bāhya dhiyā kṣaṇam
bhūtam bhaviṣyat abhajat yāti cittam acittatām
16. When the mind, effortlessly, engages with the present moment through external perception, and does not dwell on the past or the future, it attains the state of no-mind (acittatā).
संकल्पांशानुसंधानवर्जनं चेत्प्रतिक्षणम् ।
करोषि तदचित्तत्वं प्राप्त एवासि पावनम् ॥ १७ ॥
saṃkalpāṃśānusaṃdhānavarjanaṃ cetpratikṣaṇam ,
karoṣi tadacittatvaṃ prāpta evāsi pāvanam 17
17. saṅkalpāṃśānusandhānavarjanam cet pratikṣaṇam
karoṣi tat acittatvam prāptaḥ eva asi pāvanam
17. cet pratikṣaṇam saṅkalpāṃśānusandhānavarjanam karoṣi,
tat pāvanam acittatvam prāptaḥ eva asi
17. If you relinquish the constant pursuit of mental inclinations (saṅkalpa) moment by moment, then you have surely attained that pure state beyond the mind (acittatvam).
यावत्संकल्पकलना तावच्चित्तविभूतयः ।
यावज्जलदविस्तारस्तावत्खजलबिन्दवः ॥ १८ ॥
yāvatsaṃkalpakalanā tāvaccittavibhūtayaḥ ,
yāvajjaladavistārastāvatkhajalabindavaḥ 18
18. yāvat saṅkalpakalanā tāvat cittavibhūtayaḥ
yāvat jaladavistāraḥ tāvat khajalabindavaḥ
18. yāvat saṅkalpakalanā,
tāvat cittavibhūtayaḥ.
yāvat jaladavistāraḥ,
tāvat khajalabindavaḥ.
18. As long as there is the formation of intentions (saṅkalpa), so long are there manifestations of the mind (citta). Just as long as there is the expanse of clouds, so long are there raindrops.
सचित्तं चेतनं यावत्तावत्संकल्पकल्पनम् ।
सचन्द्रांशु जगद्यावत्तावत्प्रालेयलेशकाः ॥ १९ ॥
sacittaṃ cetanaṃ yāvattāvatsaṃkalpakalpanam ,
sacandrāṃśu jagadyāvattāvatprāleyaleśakāḥ 19
19. sacittam cetanam yāvat tāvat saṅkalpakalpanam
sacandrāṃśu jagat yāvat tāvat prāleyaleśakāḥ
19. yāvat sacittam cetanam,
tāvat saṅkalpakalpanam.
yāvat sacandrāṃśu jagat,
tāvat prāleyaleśakāḥ.
19. As long as consciousness (cetana) is accompanied by mind (citta), so long there is the conceptualization of intentions (saṅkalpa). Just as long as the world is accompanied by moonbeams, so long there are particles of frost.
चेतनं चित्तरिक्तं चेद्भावितं तत्स्वसंसृतेः ।
आमूलमेव दग्धानि विद्धि मूलानि सिद्धवत् ॥ २० ॥
cetanaṃ cittariktaṃ cedbhāvitaṃ tatsvasaṃsṛteḥ ,
āmūlameva dagdhāni viddhi mūlāni siddhavat 20
20. cetanam cittariktam cet bhāvitam tat svasaṃsṛteḥ
āmūlam eva dagdhāni viddhi mūlāni siddhavat
20. cet cetanam cittariktam bhāvitam,
tat svasaṃsṛteḥ mūlāni āmūlam eva dagdhāni viddhi siddhavat
20. If consciousness (cetana) is made devoid of mind (citta), then understand that the very roots of one's own cycle of rebirth (saṃsāra) are completely burned away, as if by a perfected being.
चेतनं चित्तरिक्तं हि प्रत्यक्चेतनमुच्यते ।
निर्मनस्कस्वभावं तन्न तत्र कलनामलः ॥ २१ ॥
cetanaṃ cittariktaṃ hi pratyakcetanamucyate ,
nirmanaskasvabhāvaṃ tanna tatra kalanāmalaḥ 21
21. cetanam cittariktam hi pratyakcetanam ucyate
nirmanaskasvabhāvam tat na tatra kalanāmalaḥ
21. hi cittariktam cetanam pratyakcetanam ucyate
tat nirmanaskasvabhāvam tatra kalanāmalaḥ na
21. Indeed, consciousness that is devoid of mental activity (citta) is called the inner consciousness. That (inner consciousness) inherently possesses a nature free from the mind; therefore, no taint of mental ideation exists within it.
सा सत्यता सा शिवता सावस्था पारमात्मिकी ।
सर्वज्ञता सा सा दृष्टिर्नतु यत्र मनः क्षतम् ॥ २२ ॥
sā satyatā sā śivatā sāvasthā pāramātmikī ,
sarvajñatā sā sā dṛṣṭirnatu yatra manaḥ kṣatam 22
22. sā satyatā sā śivatā sā avasthā pāramātmikī
sarvajñatā sā sā dṛṣṭiḥ na tu yatra manaḥ kṣatam
22. sā satyatā sā śivatā sā pāramātmikī avasthā sā
sarvajñatā sā dṛṣṭiḥ tu yatra manaḥ kṣatam na
22. That is truth, that is auspiciousness, and that is the supreme state related to the ultimate self (paramātman). That is omniscience; that is the vision where the mind is not disturbed.
मनो यत्र तु तत्राशास्तत्र दुःखसुखानि च ।
सदा संनिधिमायान्ति श्मशान इव वायसाः ॥ २३ ॥
mano yatra tu tatrāśāstatra duḥkhasukhāni ca ,
sadā saṃnidhimāyānti śmaśāna iva vāyasāḥ 23
23. manaḥ yatra tu tatra āśāḥ tatra duḥkhasukhāni
ca sadā saṃnidhim āyānti śmaśāne iva vāyasāḥ
23. tu yatra manaḥ tatra āśāḥ ca tatra duḥkhasukhāni
sadā vāyasāḥ iva śmaśāne saṃnidhim āyānti
23. But where the mind exists, there are desires, and there also are pains and pleasures. These (desires, pains, and pleasures) always come close, just as crows gather at a cremation ground.
वस्तुतत्त्वावबोधेन सर्वभावव्यवस्थितेः ।
ससृतिव्रततेर्बीजं संकल्पेनोपजायते ॥ २४ ॥
vastutattvāvabodhena sarvabhāvavyavasthiteḥ ,
sasṛtivrataterbījaṃ saṃkalpenopajāyate 24
24. vastutattvāvabodhena sarvabhāvavyavasthiteḥ
saṃsṛtivratateḥ bījam saṃkalpena upajāyate
24. vastutattvāvabodhena saṃsṛtivratateḥ
sarvabhāvavyavasthiteḥ bījam saṃkalpena upajāyate
24. Through an accurate understanding of the true nature of reality, it is revealed that the seed for the creeper of the cycle of rebirth (saṃsāra) and for the manifestation of all existing forms is born from mental resolve (saṃkalpa).
शास्त्रसज्जनसंपर्कसंतताभ्यासयोगतः ।
जागतानामवस्तुत्वं भावानामवगम्यते ॥ २५ ॥
śāstrasajjanasaṃparkasaṃtatābhyāsayogataḥ ,
jāgatānāmavastutvaṃ bhāvānāmavagamyate 25
25. śāstrasajjanasaṃparkasantatābhyāsayogataḥ
jāgatānām avastutvam bhāvānām avagamyate
25. jāgatānām bhāvānām avastutvam
śāstrasajjanasaṃparkasantatābhyāsayogataḥ avagamyate
25. Through the continuous practice (yoga) of associating with scriptures (śāstra) and virtuous people, the non-substantiality of perceived phenomena (bhāva) is understood.
अविवेकादुपाहृत्य चेतसोद्यमनिश्चयैः ।
बलात्कारेण संयोज्यं शास्त्रसत्पुरुषक्रमैः ॥ २६ ॥
avivekādupāhṛtya cetasodyamaniścayaiḥ ,
balātkāreṇa saṃyojyaṃ śāstrasatpuruṣakramaiḥ 26
26. avivekāt upāhṛtya cetasā udyamaniścayaiḥ
balātkāreṇa saṃyojyam śāstrasatpuruṣakramaiḥ
26. cetasā avivekāt udyamaniścayaiḥ upāhṛtya
balātkāreṇa śāstrasatpuruṣakramaiḥ saṃyojyam
26. The mind (cetas), having been led away from indiscrimination (aviveka) by means of (its own) efforts and firm resolutions, must be forcibly aligned with the practices of scriptures (śāstra) and good people.
मुख्यं कारणमात्मैव परमात्मावलोकने ।
अगाधे पतितं रत्नं रत्नेनैवावलोक्यते ॥ २७ ॥
mukhyaṃ kāraṇamātmaiva paramātmāvalokane ,
agādhe patitaṃ ratnaṃ ratnenaivāvalokyate 27
27. mukhyam kāraṇam ātmā eva paramātmāvalokane
agādhe patitam ratnam ratnena eva avalokyate
27. paramātmāvalokane ātmā eva mukhyam kāraṇam
agādhe patitam ratnam ratnena eva avalokyate
27. The Self (ātman) itself is the primary cause for the realization of the Supreme Self (paramātman). This is like a jewel, fallen into an unfathomable depth, which can only be seen by (the light of) another jewel.
स्वानुभूतानि दुःखानि स्वात्मैव त्यक्तुमिच्छति ।
तेनात्मैवात्मविज्ञाने हेतुरेकः परः स्मृतः ॥ २८ ॥
svānubhūtāni duḥkhāni svātmaiva tyaktumicchati ,
tenātmaivātmavijñāne heturekaḥ paraḥ smṛtaḥ 28
28. svānubhūtāni duḥkhāni svātmā eva tyaktum icchati
tena ātmā eva ātmavijñāne hetuḥ ekaḥ paraḥ smṛtaḥ
28. svānubhūtāni duḥkhāni svātmā eva tyaktum icchati
tena ātmavijñāne ātmā eva ekaḥ paraḥ hetuḥ smṛtaḥ
28. One's own Self (ātman) desires to relinquish the sufferings (duḥkha) that it has personally experienced. Therefore, the Self (ātman) alone is regarded as the singular, supreme cause for the knowledge of the Self (ātman).
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
निरस्तमननानन्तसंविन्मात्रपरो भव ॥ २९ ॥
pralapanvisṛjangṛhṇannunmiṣannimiṣannapi ,
nirastamananānantasaṃvinmātraparo bhava 29
29. pralapan visṛjan gṛhṇan unmiṣan nimiṣan api
nirastamananaanantasaṃvinmātraparaḥ bhava
29. api pralapan visṛjan gṛhṇan unmiṣan nimiṣan
(san) nirastamananaanantasaṃvinmātraparaḥ bhava
29. Even while speaking idly, letting go, grasping, opening your eyes, or closing them, let go of all mental activity and become solely focused on infinite, pure consciousness (saṃvit).
जायमानस्तथा जीवन्म्रियमाणः क्रियारतः ।
स्वात्मन्यमलतां प्राप्ते संविदंशे स्थिरो भव ॥ ३० ॥
jāyamānastathā jīvanmriyamāṇaḥ kriyārataḥ ,
svātmanyamalatāṃ prāpte saṃvidaṃśe sthiro bhava 30
30. jāyamānaḥ tathā jīvan mriyamāṇaḥ kriyārataḥ
svātmani amalatām prāpte saṃvid-aṃśe sthiraḥ bhava
30. tathā jāyamānaḥ jīvan mriyamāṇaḥ kriyārataḥ (san) api,
svātmani amalatām prāpte saṃvid-aṃśe sthiraḥ bhava
30. Even while being born, living, dying, or engaged in actions, become steadfast in the aspect of consciousness (saṃvit) within your own self (ātman), once it has achieved purity.
ममेदं तदयं सोऽहमिति संत्यज्य वासनाः ।
एकनिष्ठतयान्तस्थसंविन्मात्रपरो भव ॥ ३१ ॥
mamedaṃ tadayaṃ so'hamiti saṃtyajya vāsanāḥ ,
ekaniṣṭhatayāntasthasaṃvinmātraparo bhava 31
31. mama idam tat ayam saḥ aham iti saṃtyajya vāsanāḥ
ekaniṣṭhatayā antaḥstha-saṃvinmātraparaḥ bhava
31. iti mama idam tat ayam saḥ aham (rūpāḥ) vāsanāḥ saṃtyajya,
ekaniṣṭhatayā antaḥstha-saṃvinmātraparaḥ bhava
31. Abandoning latent impressions (vāsanāḥ) such as 'this is mine,' 'that is him,' and 'I am that,' become solely devoted to the inner pure consciousness (saṃvit) with single-minded focus.
वर्तमानभविष्यन्त्योः स्थित्योरादेहमेकधीः ।
स्वसंवित्त्यानुसंधानसमाधानपरो भव ॥ ३२ ॥
vartamānabhaviṣyantyoḥ sthityorādehamekadhīḥ ,
svasaṃvittyānusaṃdhānasamādhānaparo bhava 32
32. vartamānabhaviṣyantyoḥ sthitīyoḥ ādeham ekadhīḥ
svasaṃvittyā anusandhānasamādhānaparaḥ bhava
32. ādeham vartamānabhaviṣyantyoḥ sthitīyoḥ ekadhīḥ (san),
svasaṃvittyā anusandhānasamādhānaparaḥ bhava
32. Be single-minded concerning the present and future states, persisting until the body (ādeham) perishes. Through your own consciousness (saṃvit), become devoted to continuous introspection and profound concentration (samādhāna).
बाल्ययौवनवृद्धेषु दुःखेषु च सुखेषु च ।
जाग्रत्स्वप्नसुषुप्तेषु स्वसंवित्तिपरो भव ॥ ३३ ॥
bālyayauvanavṛddheṣu duḥkheṣu ca sukheṣu ca ,
jāgratsvapnasuṣupteṣu svasaṃvittiparo bhava 33
33. bālyayauvanavṛddheṣu duḥkheṣu ca sukheṣu ca
jāgratsvapnasuṣupteṣu svasaṃvittiparaḥ bhava
33. bālyayauvanavṛddheṣu duḥkheṣu ca sukheṣu ca
jāgratsvapnasuṣupteṣu svasaṃvittiparaḥ bhava
33. Be intent on your own self-awareness (svasaṃvitti) throughout childhood, youth, and old age, in both sorrows and joys, and during the states of waking, dreaming, and deep sleep.
मलं संवेद्यमुत्सृज्य मनो निर्गलयन्परम् ।
आशापाशमलं छित्त्वा स्वसंवित्तिपरो भव ॥ ३४ ॥
malaṃ saṃvedyamutsṛjya mano nirgalayanparam ,
āśāpāśamalaṃ chittvā svasaṃvittiparo bhava 34
34. malam saṃvedyam utsṛjya manaḥ nirgalayan param
āśāpāśamalam chittvā svasaṃvittiparaḥ bhava
34. saṃvedyam malam utsṛjya manaḥ param nirgalayan
āśāpāśamalam chittvā svasaṃvittiparaḥ bhava
34. Abandoning all perceived impurity (mala), and completely purifying the mind (manas), having cut the defilement of the bonds of desire, be intent on your own self-awareness (svasaṃvitti).
शुभाशुभस्वसंकेतसंशान्ताशाविषूचिकः ।
नष्टेष्टानिष्टदृष्टिस्त्वं संवित्सारपरो भव ॥ ३५ ॥
śubhāśubhasvasaṃketasaṃśāntāśāviṣūcikaḥ ,
naṣṭeṣṭāniṣṭadṛṣṭistvaṃ saṃvitsāraparo bhava 35
35. śubhāśubhasvasaṃketasaṃśāntāśāviṣūcikaḥ
naṣṭeṣṭāniṣṭadṛṣṭiḥ tvam saṃvitsāraperaḥ bhava
35. tvam śubhāśubhasvasaṃketasaṃśāntāśāviṣūcikaḥ
naṣṭeṣṭāniṣṭadṛṣṭiḥ saṃvitsāraperaḥ bhava
35. You, whose restless desires (āśāviṣūcikā), stemming from your own conceptions (svasaṃketa) of what is auspicious and inauspicious, have been completely pacified, and whose perception of desired and undesired things has vanished, be intent on the essence of consciousness (saṃvitsāra).
सकर्तृकर्मकरणान्स्वास्पर्शानन्तरा स्पृशन् ।
निर्विकल्पनिरालम्बः स्वचिन्मात्रपरो भव ॥ ३६ ॥
sakartṛkarmakaraṇānsvāsparśānantarā spṛśan ,
nirvikalpanirālambaḥ svacinmātraparo bhava 36
36. sakartṛkarmakaraṇān svāsparśān antaram spṛśan
nirvikalpanirālambaḥ svacinmātraparaḥ bhava
36. sakartṛkarmakaraṇān svāsparśān antaram spṛśan
(tvam) nirvikalpanirālambaḥ svacinmātraparaḥ bhava
36. Internally perceiving your own non-contact with phenomena that involve agents, actions, and instruments, be free from all distinctions (nirvikalpa) and without any external support (nirālamba), intent on your own pure consciousness (svacinmātra).
जाग्रत्येव हि संसुप्तां भावयन्सुस्थिरां स्थितिम् ।
सर्वमस्मीति संचिन्त्य सत्तैकात्मवपुर्भव ॥ ३७ ॥
jāgratyeva hi saṃsuptāṃ bhāvayansusthirāṃ sthitim ,
sarvamasmīti saṃcintya sattaikātmavapurbhava 37
37. jāgrati eva hi saṃsuptām bhāvayan susthirām sthitim
sarvam asmi iti sañcintya sattā-ekātma-vapuḥ bhava
37. hi jāgrati eva saṃsuptām susthirām sthitim bhāvayan
sarvam asmi iti sañcintya sattā-ekātma-vapuḥ bhava
37. Indeed, even while awake, contemplate that profoundly tranquil and very stable state. Having deeply reflected, 'I am all this,' become one whose very essence is the singular Self (ātman) of existence.
नानाऽनानादशामुक्तो युक्तो मुक्ततया समे ।
समग्रकलनादीपः स्वचिन्मात्रपरो भव ॥ ३८ ॥
nānā'nānādaśāmukto yukto muktatayā same ,
samagrakalanādīpaḥ svacinmātraparo bhava 38
38. nānā-anānā-daśā-muktaḥ yuktaḥ muktatayā same
samagra-kalanā-dīpaḥ sva-cit-mātra-paraḥ bhava
38. nānā-anānā-daśā-muktaḥ muktatayā same yuktaḥ
samagra-kalanā-dīpaḥ sva-cit-mātra-paraḥ bhava
38. Freed from the conditions of both diversity and non-diversity, united through liberation (mokṣa) in the state of equanimity, become a lamp of complete comprehension, solely intent on pure consciousness (cit).
आत्मतापरते त्यक्त्वा निर्विभागो जगत्स्थितौ ।
वज्रस्तम्भवदात्मानमवलम्ब्य स्थिरो भव ॥ ३९ ॥
ātmatāparate tyaktvā nirvibhāgo jagatsthitau ,
vajrastambhavadātmānamavalambya sthiro bhava 39
39. ātmatā parate tyaktvā nirvibhāgaḥ jagat-sthitau
vajra-stambha-vat ātmānam avalambya sthiraḥ bhava
39. ātmatā parate tyaktvā jagat-sthitau nirvibhāgaḥ
vajra-stambha-vat ātmānam avalambya sthiraḥ bhava
39. Having abandoned both selfhood and otherness, remain undivided within the existence of the world. Relying upon the Self (ātman) like an adamantine pillar, become steadfast.
स्थित्वान्तर्मानसान्पाशानाशारूपानुदारया ।
धिया धैर्यैकधर्मिण्या निर्धर्माधर्मता व्रज ॥ ४० ॥
sthitvāntarmānasānpāśānāśārūpānudārayā ,
dhiyā dhairyaikadharmiṇyā nirdharmādharmatā vraja 40
40. sthitvā antaḥ mānasān pāśān āśā-rūpān udārayā dhiyā
dhairya-eka-dharmiṇyā nir-dharma-adharmatām vraja
40. antaḥ sthitvā āśā-rūpān mānasān pāśān udārayā
dhairya-eka-dharmiṇyā dhiyā nir-dharma-adharmatām vraja
40. Having firmly established yourself internally against the mental bonds that take the form of desires, with an exalted intellect whose singular intrinsic nature (dharma) is fortitude, attain the state beyond both righteousness (dharma) and unrighteousness (adharma).
समास्वादयतस्तत्त्वं स्वसंवेदनधर्मिणः ।
विषं हालाहलमपि यास्यत्यमृततामथ ॥ ४१ ॥
samāsvādayatastattvaṃ svasaṃvedanadharmiṇaḥ ,
viṣaṃ hālāhalamapi yāsyatyamṛtatāmatha 41
41. samāsvādayataḥ tattvam svasaṃvedanadharmiṇaḥ
viṣam hālāhalam api yāsyati amṛtatām atha
41. samāsvādayataḥ svasaṃvedanadharmiṇaḥ tattvam
api hālāhalam viṣam amṛtatām atha yāsyati
41. For one who is thoroughly experiencing the ultimate truth (tattva), and whose intrinsic nature (dharma) is self-awareness, even the deadly *halāhala* poison will then attain the state of immortality.
तदोदेति महामोहः संसृतिभ्रमकारणम् ।
निर्मलाया निरंशायाः संवित्तेश्चामतिर्यदा ॥ ४२ ॥
tadodeti mahāmohaḥ saṃsṛtibhramakāraṇam ,
nirmalāyā niraṃśāyāḥ saṃvitteścāmatiryadā 42
42. tadā udeti mahāmohaḥ saṃsṛtibhramakāraṇam
nirmalāyāḥ niraṃśāyāḥ saṃvitteḥ ca amatiḥ yadā
42. yadā nirmalāyāḥ niraṃśāyāḥ saṃvitteḥ ca amatiḥ
tadā saṃsṛtibhramakāraṇam mahāmohaḥ udeti
42. When there is a lack of understanding (amati) regarding the pure and undivided consciousness (saṃvit), then great delusion (mahāmoha) arises, which is the cause of the illusion of the cycle of birth and death (saṃsāra).
तदा संक्षीयते मोहः संसारभ्रमकारणम् ।
निर्मलायां निरंशायां स्वसंवित्तौ स्थितिर्यदा ॥ ४३ ॥
tadā saṃkṣīyate mohaḥ saṃsārabhramakāraṇam ,
nirmalāyāṃ niraṃśāyāṃ svasaṃvittau sthitiryadā 43
43. tadā saṃkṣīyate mohaḥ saṃsārabhramakāraṇam
nirmalāyām niraṃśāyām svasaṃvittau sthitiḥ yadā
43. yadā nirmalāyām niraṃśāyām svasaṃvittau sthitiḥ
tadā saṃsārabhramakāraṇam mohaḥ saṃkṣīyate
43. When there is a firm establishment (sthiti) in pure, undivided self-awareness (svasaṃvitti), then delusion (moha), which is the cause of the illusion of the cycle of birth and death (saṃsāra), is completely destroyed.
स्वरूपमनुयातस्य तीर्णस्याशामहार्णवम् ।
प्रसरिष्यति ते संवित्सर्यांशुरिव सर्वतः ॥ ४४ ॥
svarūpamanuyātasya tīrṇasyāśāmahārṇavam ,
prasariṣyati te saṃvitsaryāṃśuriva sarvataḥ 44
44. svarūpam anuyātasya tīrṇasya āśāmahārṇavam
prasarīṣyati te saṃvit sūryāṃśuḥ iva sarvataḥ
44. svarūpam anuyātasya āśāmahārṇavam tīrṇasya te
saṃvit sūryāṃśuḥ iva sarvataḥ prasarīṣyati
44. For you, who have realized your true nature (svarūpa) and crossed the great ocean of desire, your consciousness (saṃvit) will spread everywhere, just like the rays of the sun.
स्वभावमालोकयत आनन्दाद्वयसंस्थितेः ।
रसायनमपि स्वादु राम प्रतिविषायते ॥ ४५ ॥
svabhāvamālokayata ānandādvayasaṃsthiteḥ ,
rasāyanamapi svādu rāma prativiṣāyate 45
45. svabhāvam ālokayataḥ ānanda-advaya-saṃsthiteḥ
rasāyanam api svādu rāma prativiṣāyate
45. rāma ānanda-advaya-saṃsthiteḥ svabhāvam
ālokayataḥ api svādu rasāyanam prativiṣāyate
45. O Rāma, for one who perceives their intrinsic nature (dharma), which is rooted in non-dual bliss, even a sweet elixir turns into poison.
तैर्नो भजामहे पुंभिर्ये स्वभावमुपागताः ।
शेषाः पुरुषनामानो गर्दभा दीर्घबाहवः ॥ ४६ ॥
tairno bhajāmahe puṃbhirye svabhāvamupāgatāḥ ,
śeṣāḥ puruṣanāmāno gardabhā dīrghabāhavaḥ 46
46. taiḥ nu bhajāmahe puṃbhiḥ ye svabhāvam upāgatāḥ
śeṣāḥ puruṣa-nāmānaḥ gardabhāḥ dīrgha-bāhavaḥ
46. nu taiḥ puṃbhiḥ ye svabhāvam upāgatāḥ bhajāmahe
śeṣāḥ puruṣa-nāmānaḥ dīrgha-bāhavaḥ gardabhāḥ
46. Indeed, we associate with those men who have attained their intrinsic nature (dharma). The rest, who are merely men in name, are donkeys with long arms.
पर्वतात्पर्वतं यान्ति पुरोऽद्रेरिव दन्तिनः ।
परां कोटिं प्रयातस्य स्वसंवित्त्युन्नतस्थितेः ॥ ४७ ॥
parvatātparvataṃ yānti puro'dreriva dantinaḥ ,
parāṃ koṭiṃ prayātasya svasaṃvittyunnatasthiteḥ 47
47. parvatāt parvatam yānti puraḥ adreḥ iva dantinaḥ
parām koṭim prayātasya sva-saṃvitti-unnata-sthiteḥ
47. dantinaḥ parvatāt parvatam puraḥ adreḥ iva yānti
parām koṭim prayātasya sva-saṃvitti-unnata-sthiteḥ
47. Just as elephants traverse from mountain to mountain, like (roaming) before a mountain, so does one journey until attaining the supreme summit, where their state is elevated by self-awareness (sva-saṃvitti).
अदृष्टादृश्यसीम्नोऽन्तः सूर्यादीन्यखिलान्यपि ।
न तेजांस्युपकुर्वन्ति स्वसंविद्दिव्यचक्षुषः ॥ ४८ ॥
adṛṣṭādṛśyasīmno'ntaḥ sūryādīnyakhilānyapi ,
na tejāṃsyupakurvanti svasaṃviddivyacakṣuṣaḥ 48
48. adṛṣṭa-adṛśya-sīmnaḥ antaḥ sūrya-ādīni akhilāni api
na tejāṃsi upakurvanti sva-saṃvid-divya-cakṣuṣaḥ
48. adṛṣṭa-adṛśya-sīmnaḥ sva-saṃvid-divya-cakṣuṣaḥ antaḥ
sūrya-ādīni akhilāni api tejāṃsi na upakurvanti
48. For one who is beyond the limits of the seen and the unseen, and whose eye is the divine self-awareness (sva-saṃvid), even all lights, starting with the sun, provide no benefit.
अवस्तुतां व्रजन्त्येते माध्याह्ना इव दीपकाः ।
अर्कादयो महालोका विद्ययाधिगतात्मनः ॥ ४९ ॥
avastutāṃ vrajantyete mādhyāhnā iva dīpakāḥ ,
arkādayo mahālokā vidyayādhigatātmanaḥ 49
49. avastutām vrajanti ete mādhyāhnāḥ iva dīpakāḥ
arkādayaḥ mahālokāḥ vidyayā adhigatātmanaḥ
49. vidyayā adhigatātmanaḥ ete arkādayaḥ mahālokāḥ
mādhyāhnāḥ dīpakāḥ iva avastutām vrajanti
49. For one who has realized the Self (ātman) through true knowledge (vidyā), these great luminaries like the sun and others become as insignificant as lamps at midday.
तेजोंशुषु प्रभावेषु बलिष्वपि महत्स्वपि ।
सर्वेषून्नतियुक्तेषु तत्त्वज्ञः परमोन्नतः ॥ ५० ॥
tejoṃśuṣu prabhāveṣu baliṣvapi mahatsvapi ,
sarveṣūnnatiyukteṣu tattvajñaḥ paramonnataḥ 50
50. tejoṃśuṣu prabhāveṣu baliṣu api mahatsu api
sarveṣu unnatiyukteṣu tattvajñaḥ paramonnataḥ
50. tejoṃśuṣu prabhāveṣu baliṣu api mahatsu api
sarveṣu unnatiyukteṣu tattvajñaḥ paramonnataḥ
50. Among all elevated things – be they effulgences, powers, the strong, or the great – the knower of reality (tattva) is the most supreme.
भान्तीह भासा यस्यार्कवह्नीन्दुमणितारकाः ।
तथा जगति राजन्ते ज्ञातज्ञेया नरोत्तमाः ॥ ५१ ॥
bhāntīha bhāsā yasyārkavahnīndumaṇitārakāḥ ,
tathā jagati rājante jñātajñeyā narottamāḥ 51
51. bhānti iha bhāsā yasya arkavahnīndumaṇitārakāḥ
tathā jagati rājante jñātajñeyāḥ narottamāḥ
51. yasya bhāsā arkavahnīndumaṇitārakāḥ iha bhānti
tathā jñātajñeyāḥ narottamāḥ jagati rājante
51. The sun, fire, moon, jewels, and stars shine here by whose (ultimate reality's) light. Similarly, those excellent among men (narottama) who have known what is to be known, shine forth in the world.
धराविवरकीटेभ्यो गर्दभेभ्योऽपि मानवः ।
तिर्यग्भ्यश्चाप्यतत्त्वज्ञा राम तुच्छतराः स्मृताः ॥ ५२ ॥
dharāvivarakīṭebhyo gardabhebhyo'pi mānavaḥ ,
tiryagbhyaścāpyatattvajñā rāma tucchatarāḥ smṛtāḥ 52
52. dharāvīvarakīṭebhyaḥ gardabhebhyas api mānavaḥ
tiryagbhyaḥ ca api atattvajñāḥ rāma tucchatarāḥ smṛtāḥ
52. rāma atattvajñāḥ mānavaḥ dharāvīvarakīṭebhyaḥ
gardabhebhyas api tiryagbhyaḥ ca api tucchatarāḥ smṛtāḥ
52. O Rama, human beings who do not know reality (tattva) are considered more insignificant than insects living in crevices of the earth, and even more so than donkeys and other animals.
तावत्संमोहवेतालो देही यावदनात्मवान् ।
आत्मज्ञ एव संयुक्तश्चेतनेनेति तद्विदः ॥ ५३ ॥
tāvatsaṃmohavetālo dehī yāvadanātmavān ,
ātmajña eva saṃyuktaścetaneneti tadvidaḥ 53
53. tāvat saṃmohavetālaḥ dehī yāvat anātmavān |
ātmajñaḥ eva saṃyuktaḥ cetanena iti tadvidaḥ ||
53. dehī yāvat anātmavān tāvat saṃmohavetālaḥ
ātmajñaḥ eva cetanena saṃyuktaḥ iti tadvidaḥ
53. The demon of delusion (saṃmohavetāla) possesses the embodied being (dehī) as long as they are without knowledge of the Self (ātman). Only one who knows the Self (ātman) is truly united with consciousness; this is what the knowers of Reality (tadvidaḥ) affirm.
अनात्मज्ञो हि दुःखेहः प्रस्फुरन्नपि भूतले ।
शव एव भ्रमत्युच्चैरात्मज्ञस्तु सचेतनः ॥ ५४ ॥
anātmajño hi duḥkhehaḥ prasphurannapi bhūtale ,
śava eva bhramatyuccairātmajñastu sacetanaḥ 54
54. anātmajñaḥ hi duḥkhehaḥ prasphuran api bhūtale |
śavaḥ eva bhramati uccaiḥ ātmajñaḥ tu sacetanaḥ ||
54. anātmajñaḥ hi duḥkhehaḥ prasphuran api bhūtale
śavaḥ eva uccaiḥ bhramati ātmajñaḥ tu sacetanaḥ
54. Indeed, one who does not know the Self (ātman), even while struggling on earth with painful efforts, is merely a corpse prominently wandering about. But one who knows the Self (ātman) is truly conscious.
दूरादात्मज्ञता याति चित्ते पीवरतां गते ।
आलोकलक्ष्मीरभितो महामेघ इवोत्थिते ॥ ५५ ॥
dūrādātmajñatā yāti citte pīvaratāṃ gate ,
ālokalakṣmīrabhito mahāmegha ivotthite 55
55. dūrāt ātmajñatā yāti citte pīvaratām gate |
ālokalakṣmīḥ abhitaḥ mahāmege iva utthite ||
55. citte pīvaratām gate ātmajñatā dūrāt yāti
mahāmeghe utthite iva abhitaḥ ālokalakṣmīḥ
55. Self-knowledge (ātmajñatā) departs far away when the mind (citta) becomes inflated or gross. It is like the splendor of light disappearing all around when a great cloud has risen.
भोगाभोगतिरस्कारैः कार्श्यं नेयं शनैर्मनः ।
रसापहारैस्तज्ज्ञेन कालेनाजीर्णपर्णवत् ॥ ५६ ॥
bhogābhogatiraskāraiḥ kārśyaṃ neyaṃ śanairmanaḥ ,
rasāpahāraistajjñena kālenājīrṇaparṇavat 56
56. bhogābhogatiraskāraiḥ kārśyam neyam śanaiḥ manaḥ
| rasāpahāraiḥ tajjñena kālena ajīrṇaparṇavat ||
56. tajjñena manaḥ bhogābhogatiraskāraiḥ rasāpahāraiḥ
śanaiḥ kārśyam neyam kālena ajīrṇaparṇavat
56. The mind (manas) should be gradually attenuated (kārśyaṃ niyam) by one who understands this, through the rejection of abundant worldly enjoyments and by depriving it of its flavors and attractions, just as a decaying leaf is withered by time.
अन्यात्मन्यात्मभावेन देहमात्रास्थयानया ।
पुत्रदारकुटुम्बैश्च चेतो गच्छति पीनताम् ॥ ५७ ॥
anyātmanyātmabhāvena dehamātrāsthayānayā ,
putradārakuṭumbaiśca ceto gacchati pīnatām 57
57. anyātmani ātmabhāvena dehamātrāsthayā anayā
putradārakutumbaiḥ ca cetaḥ gacchati pīnatām
57. anaya āsthayā anyātmani ātmabhāvena dehamātrā
putradārakutumbaiḥ ca cetaḥ pīnatām gacchati
57. Through this attachment, which involves identifying with others as one's own self (ātman) and seeing them merely as bodies, the mind becomes engrossed with children, wives, and family.
अहंकारविकारेण ममतामलहेलया ।
इदं ममेति भावेन चेतो गच्छति पीनताम् ॥ ५८ ॥
ahaṃkāravikāreṇa mamatāmalahelayā ,
idaṃ mameti bhāvena ceto gacchati pīnatām 58
58. ahaṅkāravikāreṇa mamātā-mala-helayā idam
mama iti bhāvena cetaḥ gacchati pīnatām
58. ahaṅkāravikāreṇa mamātā-mala-helayā idam
mama iti bhāvena cetaḥ pīnatām gacchati
58. Through the modifications of ego (ahaṅkāra) and the sport of the defilement of possessiveness, by the sentiment 'this is mine,' the mind becomes engrossed.
जरामरणदुःखेन व्यर्थमुन्नतिमीयुषा ।
दोषाशीविषकोशेन चेतो गच्छति पीनताम् ॥ ५९ ॥
jarāmaraṇaduḥkhena vyarthamunnatimīyuṣā ,
doṣāśīviṣakośena ceto gacchati pīnatām 59
59. jarāmaraṇaduḥkhena vyartham unnatim īyuṣā
doṣāśīviṣakośena cetaḥ gacchati pīnatām
59. jarāmaraṇaduḥkhena vyartham unnatim īyuṣā
doṣāśīviṣakośena cetaḥ pīnatām gacchati
59. Through the sorrow of old age and death, and by the sheath of venomous snake-like faults (doṣa) that has gained pointless prominence, the mind becomes engrossed.
आधिव्याधिविलासेन समाश्वासेन संसृतेः ।
हेयादेयप्रयत्नेन चेतो गच्छति पीनताम् ॥ ६० ॥
ādhivyādhivilāsena samāśvāsena saṃsṛteḥ ,
heyādeyaprayatnena ceto gacchati pīnatām 60
60. ādhivyādhivilāsena samāśvāsena saṃsṛteḥ
heyādeyaprayatnena cetaḥ gacchati pīnatām
60. ādhivyādhivilāsena saṃsṛteḥ samāśvāsena
heyādeyaprayatnena cetaḥ pīnatām gacchati
60. Through the sport of mental (ādhi) and physical (vyādhi) afflictions, by the solace found in worldly existence (saṃsāra), and by the effort to either reject or accept things, the mind becomes engrossed.
स्नेहेन धनलोभेन लाभेन मणियोषिताम् ।
आपातरमणीयेन चेतो गच्छति पीनताम् ॥ ६१ ॥
snehena dhanalobhena lābhena maṇiyoṣitām ,
āpātaramaṇīyena ceto gacchati pīnatām 61
61. snehena dhanalobhena lābhena maṇiyoṣitām
āpātaramaṇīyena cetaḥ gacchati pīnatām
61. cetaḥ snehena dhanalobhena lābhena
maṇiyoṣitām āpātaramaṇīyena pīnatām gacchati
61. The mind becomes inflated (with attachment/desire) through affection, greed for wealth, the acquisition of jewels and women, and by whatever is only superficially pleasing.
दुराशाक्षीरपानेन भोगानिलबलेन च ।
आस्थादानेन चारेण चित्ताहिर्याति पीनताम् ॥ ६२ ॥
durāśākṣīrapānena bhogānilabalena ca ,
āsthādānena cāreṇa cittāhiryāti pīnatām 62
62. durāśākṣīrapānena bhogānilabalena ca
āsthādānena cāreṇa citta ahiḥ yāti pīnatām
62. citta ahiḥ durāśākṣīrapānena bhogānilabalena
ca āsthādānena cāreṇa pīnatām yāti
62. The serpent-like mind (citta) grows fat and powerful by drinking the milk of false hopes, by the force of the wind of worldly enjoyments (bhoga), by giving its trust, and by its roaming.
आगमापायवपुषा विषवैषम्यशंसिना ।
भोगाभोगेन भीमेन चेतो गच्छति पीनताम् ॥ ६३ ॥
āgamāpāyavapuṣā viṣavaiṣamyaśaṃsinā ,
bhogābhogena bhīmena ceto gacchati pīnatām 63
63. āgamāpāyavapuṣā viṣavaiṣamyaśaṃsinā
bhogābhogena bhīmena cetaḥ gacchati pīnatām
63. cetaḥ āgamāpāyavapuṣā viṣavaiṣamyaśaṃsinā
bhogābhogena bhīmena pīnatām gacchati
63. The mind becomes inflated (with desire) by that which embodies coming and going (i.e., transience), by that which proclaims the unevenness of poison, and by the terrifying vastness of worldly enjoyments (bhoga).
शरीरदुःश्वभ्रचिरप्ररूढं चिन्ताचयोच्चाकृतिमञ्जरीकम् ।
जरामृतिव्याधिफलौघनम्रं कामोपभोगौघविकासिपुष्पम् ॥ ६४ ॥
śarīraduḥśvabhraciraprarūḍhaṃ cintācayoccākṛtimañjarīkam ,
jarāmṛtivyādhiphalaughanamraṃ kāmopabhogaughavikāsipuṣpam 64
64. śarīraduḥśvabhraciraprarūḍham cintācayoccākṛtimañjarīkam
jarāmṛtivyādhiphalaughanamram kāmopabhogaughavikāsipuṣpam
64. śarīraduḥśvabhraciraprarūḍham cintācayoccākṛtimañjarīkam
jarāmṛtivyādhiphalaughanamram kāmopabhogaughavikāsipuṣpam
64. (This describes something) that has long grown in the difficult pit of the body; whose high clusters of sprouts are masses of worries; which is bowed down by the abundance of fruits like old age, death, and disease; and whose developing flowers are the multitude of desires and worldly enjoyments (bhoga).
विचारसारक्रकचेन चित्तविषद्रुमं त्वद्भुतमद्रिकल्पम् ।
आशामहाशाखमशङ्कमेनं छिन्धि प्रसह्यात्र विकल्पपत्रम् ॥ ६५ ॥
vicārasārakrakacena cittaviṣadrumaṃ tvadbhutamadrikalpam ,
āśāmahāśākhamaśaṅkamenaṃ chindhi prasahyātra vikalpapatram 65
65. vicārasārakrakacena cittaviṣadrumam
tu adbhutam adrikalpam
āśāmahāśākham aśaṅkam enam chindhi
prasahya atra vikalpapatram
65. vicārasārakrakacena atra tu
adbhutam adrikalpam āśāmahāśākham
vikalpapatram aśaṅkam enam
cittaviṣadrumam prasahya chindhi
65. With the saw whose essence is discernment, forcefully cut down this formidable, mountain-like poisonous tree of the mind, which possesses mighty branches of desires and leaves of mental constructs (vikalpa), here and now.
मत्तेक्षणं चैकतटोपवेशं विश्रान्तिसौख्येष्वसमर्थमुग्रम् ।
आलोकनोत्कं सुजनक्रमाल्लखण्डस्य चण्डं सुखदुःखगण्डम् ॥ ६६ ॥
mattekṣaṇaṃ caikataṭopaveśaṃ viśrāntisaukhyeṣvasamarthamugram ,
ālokanotkaṃ sujanakramāllakhaṇḍasya caṇḍaṃ sukhaduḥkhagaṇḍam 66
66. matta īkṣaṇam ca ekataṭa upaveśam
viśrānti saukhyeṣu asamartham
ugram ālokana utkam sujana kramāt
lakṣaṇasya caṇḍam sukha duḥkha gaṇḍam
66. matta īkṣaṇam ca ekataṭa upaveśam
viśrānti saukhyeṣu asamartham
ugram ālokana utkam sujana kramāt
lakṣaṇasya caṇḍam sukha duḥkha gaṇḍam
66. It has intoxicated eyes, sits on one bank, is incapable of the joys of rest, fierce, eager to perceive the characteristics (lakṣaṇa) from the tradition of good people, violent, and possesses temples (gaṇḍa) of joy and sorrow.
चेतोगजं कायकुकाननस्थं सुतीक्ष्णया धीकरजाग्रपङ्क्त्या ।
विदारयादीर्घविकारदन्तं क्रियाकरं राघव राजसिंह ॥ ६७ ॥
cetogajaṃ kāyakukānanasthaṃ sutīkṣṇayā dhīkarajāgrapaṅktyā ,
vidārayādīrghavikāradantaṃ kriyākaraṃ rāghava rājasiṃha 67
67. cetas gajam kāya ku kānana stham
su tīkṣṇayā dhī karaja agra
paṅktyā vidāraya a dīrgha vikāra
dantam kriyā karam rāghava rāja siṃha
67. rāghava rājasiṃha,
kāya ku kānana stham a dīrgha vikāra dantam kriyā karam cetas gajam su tīkṣṇayā dhī karaja agra paṅktyā vidāraya
67. O Rāghava, O lion among kings, tear apart the mind-elephant (cetogaja) - which resides in the crooked forest of the body, has short-lived teeth of vices, and is constantly engaged in actions - with the extremely sharp forefront row of claws of your intelligence.
रतिं गतं नित्यमसत्प्रदेशे शरीरमांसग्रसनेन पुष्टम् ।
दुष्टक्रियाकर्कशचञ्चुदण्डमेकेक्षणं पुष्टतमोंशुकृष्णम् ॥ ६८ ॥
ratiṃ gataṃ nityamasatpradeśe śarīramāṃsagrasanena puṣṭam ,
duṣṭakriyākarkaśacañcudaṇḍamekekṣaṇaṃ puṣṭatamoṃśukṛṣṇam 68
68. ratim gatam nityam asat pradeśe
śarīra māṃsa grasanena puṣṭam
duṣṭa kriyā karkaśa cañcu daṇḍam
eka īkṣaṇam puṣṭatamam aṃśuka kṛṣṇam
68. nityam asat pradeśe ratim gatam
śarīra māṃsa grasanena puṣṭam
duṣṭa kriyā karkaśa cañcu daṇḍam
eka īkṣaṇam puṣṭatamam aṃśuka kṛṣṇam
68. It is perpetually indulging in pleasure (rati), residing in an unworthy place, nourished by devouring the flesh of the body, possesses a harsh beak-staff of evil actions, is one-eyed, and is exceedingly stout and dark like a garment.
दूरे समुत्सारय भारभूतं दुश्चेष्टितं कर्कशमारटन्तम् ।
गन्धोद्गतं कायकुलायकोशाद्दोषोपशान्त्यै निजचित्तकाकम् ॥ ६९ ॥
dūre samutsāraya bhārabhūtaṃ duśceṣṭitaṃ karkaśamāraṭantam ,
gandhodgataṃ kāyakulāyakośāddoṣopaśāntyai nijacittakākam 69
69. dūre samutsāraya bhārabhūtam duśceṣṭitam karkaśam āraṭantam
gandhodgatam kāyakulāyakośāt doṣopaśāntyai nijacittakākam
69. kāyakulāyakośāt gandhodgatam bhārabhūtam duśceṣṭitam karkaśam
āraṭantam nijacittakākam doṣopaśāntyai dūre samutsāraya
69. Banish far away your own mind-crow, which is burdensome, ill-behaved, cawing harshly, and exuding a foul odor from the body's nest-like sheath, for the pacification of defects.
तृष्णापिशाच्या परिचर्यमाणं विश्रान्तमज्ञानमहावटेषु ।
भ्रान्तं चिरं देहशतेष्वटव्यां स्वसंसृतौ चेतनवर्जितेषु ॥ ७० ॥
tṛṣṇāpiśācyā paricaryamāṇaṃ viśrāntamajñānamahāvaṭeṣu ,
bhrāntaṃ ciraṃ dehaśateṣvaṭavyāṃ svasaṃsṛtau cetanavarjiteṣu 70
70. tṛṣṇāpiśācyā paricaryamāṇam viśrāntam ajñānamahāvaṭeṣu
bhrāntam ciram dehaśateṣu aṭavyām svasaṃsṛtau cetanavarjiteṣu
70. tṛṣṇāpiśācyā paricaryamāṇam ajñānamahāvaṭeṣu viśrāntam
aṭavyām cetanavarjiteṣu dehaśateṣu svasaṃsṛtau ciram bhrāntam
70. (Banish the mind-crow) which is served (or haunted) by the demoness of craving, which has taken refuge in the great banyan trees of ignorance, and which has wandered for a long time through hundreds of bodies, devoid of consciousness, in the forest of its own cycle of rebirths (saṃsāra).
विवेकवैराग्यगुरुप्रयत्नमन्त्रैः स्वतन्त्रैः स्वचिदात्मगेहात् ।
नोत्सादयेच्चित्तपिशाचमेनं यावत्कुतस्तावदिहात्मसिद्धिः ॥ ७१ ॥
vivekavairāgyaguruprayatnamantraiḥ svatantraiḥ svacidātmagehāt ,
notsādayeccittapiśācamenaṃ yāvatkutastāvadihātmasiddhiḥ 71
71. vivekavairāgyaguruprayatnamantraiḥ
svatantraiḥ svacidātma-gehāt
na utsādayet cittapiśācam enam
yāvat kutaḥ tāvat iha ātmasiddhiḥ
71. yāvat svacidātma-gehāt svatantraiḥ
vivekavairāgyaguruprayatnamantraiḥ
enam cittapiśācam na utsādayet
tāvat iha kutaḥ ātmasiddhiḥ
71. As long as one does not drive away this mind-demon from the abode of one's own conscious Self (ātman) by means of the potent (svatantra) mantras of discrimination (viveka), dispassion (vairāgya), and the guru's effort, how can there be Self-realization (ātmasiddhi) here?
शुभाशुभास्यं हतमानवौघं चिन्ताविषं कायकुकञ्चुकं च ।
अजस्रमच्छश्वसनाशनं च सर्वस्य नानाभयनाशदं च ॥ ७२ ॥
śubhāśubhāsyaṃ hatamānavaughaṃ cintāviṣaṃ kāyakukañcukaṃ ca ,
ajasramacchaśvasanāśanaṃ ca sarvasya nānābhayanāśadaṃ ca 72
72. śubhāśubhāsyam hatamānavaugham cintāviṣam kāyukukañcukam
ca ajasram acchvasanāśanam ca sarvasya nānābhaynāśadam ca
72. śubhāśubhāsyam hatamānavaugham cintāviṣam kāyukukañcukam
ca ajasram acchvasanāśanam ca sarvasya nānābhaynāśadam ca
72. (Banish the mind-demon, which is) that which presents both auspicious and inauspicious aspects, that which destroys multitudes of people, the poison of anxiety, the evil covering of the body, that which constantly stifles breath, and that which inflicts various fears and ruin upon all.
हृदज्जदुःशाल्मलिकोटरस्थममोघया चित्खगमन्त्रशक्त्या ।
नीत्वा शमं राम मनोमहाहिं भयं भृशं प्रोज्झ्य भवाभयात्मा ॥ ७३ ॥
hṛdajjaduḥśālmalikoṭarasthamamoghayā citkhagamantraśaktyā ,
nītvā śamaṃ rāma manomahāhiṃ bhayaṃ bhṛśaṃ projjhya bhavābhayātmā 73
73. hṛdajjaduḥśālmalikoṭarastham
amoghayā citkhagamantraśaktyā
nītvā śamam rāma manomahāhim
bhayam bhṛśam projhya bhavābhayātmā
73. rāma bhavābhayātmā amoghayā
citkhagamantraśaktyā
hṛdajjaduḥśālmalikoṭarastham manomahāhim
śamam nītvā bhṛśam bhayam projhya
73. O Rāma, you become one whose essential nature (ātman) is fearless of existence (saṃsāra), having completely abandoned fear, by pacifying the great serpent of the mind. This serpent resides within the hollow of the heart-lotus, a place as difficult as a silk-cotton tree, and is subdued by the unfailing power of the mantra of the consciousness-bird.
अमङ्गलाकारधरः शरीरशवावलीसंततसेवनेन ।
दिगावलीसंभ्रमणश्रमार्तः श्मशानसेवी वपुषा क्षतेन ॥ ७४ ॥
amaṅgalākāradharaḥ śarīraśavāvalīsaṃtatasevanena ,
digāvalīsaṃbhramaṇaśramārtaḥ śmaśānasevī vapuṣā kṣatena 74
74. amaṅgalākāradharaḥ śarīraśavāvalīsaṃtatasevanena
digāvalīsaṃbhramaṇaśramārtaḥ śmaśānasevī vapuṣā kṣatena
74. (saḥ) amaṅgalākāradharaḥ śmaśānasevī digāvalīsaṃbhramaṇaśramārtaḥ
kṣatena vapuṣā śarīraśavāvalīsaṃtatasevanena
74. It bears an inauspicious form, frequents cremation grounds, and its body (vapus) is wounded. It is distressed by the fatigue of restless wandering through all directions, caused by its continuous devouring of rows of bodily corpses.
भोगमिषो दिक्ष्वभिधावमान उत्कन्धरो धीरविवृद्धगर्धः ।
उड्डीय वै गच्छति चित्तगृध्रो देहद्रुमात्तन्निपुणं जयस्ते ॥ ७५ ॥
bhogamiṣo dikṣvabhidhāvamāna utkandharo dhīravivṛddhagardhaḥ ,
uḍḍīya vai gacchati cittagṛdhro dehadrumāttannipuṇaṃ jayaste 75
75. bhogamiṣaḥ dikṣu abhidhāvamānaḥ
utkandharaḥ dhīravivṛddhagardhaḥ
uḍḍīya vai gacchati cittagṛdhraḥ
dehadrumāt tat nipuṇam jayaḥ te
75. cittagṛdhraḥ bhogamiṣaḥ utkandharaḥ dhīravivṛddhagardhaḥ dikṣu abhidhāvamānaḥ (san) dehadrumāt uḍḍīya vai gacchati.
tat te nipuṇam jayaḥ
75. The mind-vulture (cittagṛdhra), under the guise of seeking enjoyment, with an uplifted neck and slowly increasing greed, rushes about in all directions. It truly flies forth from the body-tree. Therefore, your victory (over it) is a skillful one.
भ्रान्तं वनान्तेषु दिगन्तरेषु फलार्थिनं चञ्चलमाकुलाङ्गम् ।
जन्मावनेर्जन्ममहिं प्रयातं संसारबन्धं जनतां हसन्तम् ॥ ७६ ॥
bhrāntaṃ vanānteṣu digantareṣu phalārthinaṃ cañcalamākulāṅgam ,
janmāvanerjanmamahiṃ prayātaṃ saṃsārabandhaṃ janatāṃ hasantam 76
76. bhrāntam vanānteṣu digantareṣu
phalārthinam cañcalam ākulāṅgam
janmāvaneḥ janmamahim prayātam
saṃsārabandham janatām hasantam
76. janmāvaneḥ prayātam,
vanānteṣu digantareṣu bhrāntam,
phalārthinam,
cañcalam,
ākulāṅgam,
janatām hasantam saṃsārabandham janmamahim (asti)
76. Having wandered through forest fringes and vast regions, seeking fruits, restless, with agitated limbs, having originated from the land of birth, the great serpent of birth (janma-mahāhi) - which represents the very bondage of existence (saṃsāra) - mocks all beings.
द्रुमेऽक्षिनासाकुसुमे भुजादिशाखे विलोलाङ्गुलिजालपत्रे ।
समुल्लसन्तं परिमारयान्तर्मनोमहामर्कटमङ्ग सिद्ध्यै ॥ ७७ ॥
drume'kṣināsākusume bhujādiśākhe vilolāṅgulijālapatre ,
samullasantaṃ parimārayāntarmanomahāmarkaṭamaṅga siddhyai 77
77. drume akṣināsākusume bhujādiśākhe vilolāṅgulijālapatre
samullasantaṃ parimārayā antar manomahāmarkaṭam aṅga siddhyai
77. aṅga siddhyai antar manomahāmarkaṭam drume akṣināsākusume
bhujādiśākhe vilolāṅgulijālapatre samullasantaṃ parimārayā
77. O friend, for the sake of spiritual attainment (siddhi), completely kill that great monkey of the mind, which is leaping about within the tree that has eyes and a nose as its flowers, arms and other limbs as its branches, and a network of restless fingers as its leaves.
अभ्युत्थितं सत्फलसंक्षयाय लसन्मुखासङ्गितडित्प्रकाशम् ।
वर्षन्तमासारमनर्थसार्थमान्दोलितं वासनवात्ययान्तः ॥ ७८ ॥
abhyutthitaṃ satphalasaṃkṣayāya lasanmukhāsaṅgitaḍitprakāśam ,
varṣantamāsāramanarthasārthamāndolitaṃ vāsanavātyayāntaḥ 78
78. abhyutthitam satphalasaṃkṣayāya
lasanmukhāsaṅgitaḍitprakāśam
varṣantam āsāram anarthasārtham
āndolitam vāsanavātyayā antaḥ
78. satphalasaṃkṣayāya abhyutthitam,
lasanmukhāsaṅgitaḍitprakāśam,
vāsanavātyayā antaḥ āndolitam,
anarthasārtham āsāram varṣantam
78. which has risen up to destroy all good outcomes, its radiant face accompanied by flashes of lightning; showering forth a torrent, a multitude of misfortunes; and agitated internally by the whirlwind of latent tendencies (vāsanā).
संकल्पसंकल्पनवर्जनोग्रमन्त्रप्रभावाद्हृदयाम्बरस्थम् ।
सोत्साहमुत्सादय चित्तमेघं बृहत्फलं प्राप्य भवालमाद्यः ॥ ७९ ॥
saṃkalpasaṃkalpanavarjanogramantraprabhāvādhṛdayāmbarastham ,
sotsāhamutsādaya cittameghaṃ bṛhatphalaṃ prāpya bhavālamādyaḥ 79
79. saṃkalpasaṃkalpanavarjanogramantraprabhāvāt
hṛdayāmbarastham
sotsāham utsādaya cittamegham
bṛhatphalam prāpya bhava alam ādyaḥ
79. ādyaḥ,
saṃkalpasaṃkalpanavarjanogramantraprabhāvāt hṛdayāmbarastham cittamegham sotsāham utsādaya.
bṛhatphalam prāpya,
alam bhava.
79. Through the power of a potent mantra which involves renouncing all mental fabrications (saṃkalpa), eagerly destroy that mind-cloud dwelling in the firmament of the heart. Having achieved a magnificent result, be content, O foremost one!
ग्रन्थीकृतं कर्मभिरात्मसृष्टेर्मन्त्रैरभेद्यं ज्वलनैरदग्धम् ।
पीडां परामात्मनि कल्पयन्तं समस्तजात्यन्तरदीर्घदाम ॥ ८० ॥
granthīkṛtaṃ karmabhirātmasṛṣṭermantrairabhedyaṃ jvalanairadagdham ,
pīḍāṃ parāmātmani kalpayantaṃ samastajātyantaradīrghadāma 80
80. granthīkṛtam karmabhiḥ ātmasṛṣṭeḥ
mantraih abhedyam jvalanaiḥ
adagdham pīḍām parām ātmani kalpayantam
samastajātyantaradīrghadāmam
80. ātmasṛṣṭeḥ karmabhiḥ granthīkṛtam,
mantraih abhedyam,
jvalanaiḥ adagdham,
ātmani parām pīḍām kalpayantam,
samastajātyantaradīrghadāmam (idam)
80. This long rope of all successive births (saṃsāra) is knotted by one's self-created actions (karma), indissoluble by sacred incantations (mantra), unburnt by purifying fires, and causes supreme suffering to the individual self (ātman).
संप्रोतनिःसंख्यशरीरमालं बलादसंकल्पनमात्रशस्त्रैः ।
छित्त्वा स्वयं राघव चित्तपाशं यथासुखं त्वं विहरास्तशङ्कः ॥ ८१ ॥
saṃprotaniḥsaṃkhyaśarīramālaṃ balādasaṃkalpanamātraśastraiḥ ,
chittvā svayaṃ rāghava cittapāśaṃ yathāsukhaṃ tvaṃ viharāstaśaṅkaḥ 81
81. saṃprotaniḥsaṃkhyaśarīramālam
balāt asaṃkalpanamātraśastraiḥ
chittvā svayam rāghava cittapāśam
yathāsukham tvam vihara āstaśaṅkaḥ
81. rāghava,
tvam svayam asaṃkalpanamātraśastraiḥ balāt saṃprotaniḥsaṃkhyaśarīramālam cittapāśam chittvā,
āstaśaṅkaḥ yathāsukham vihara.
81. O Rāghava, having firmly cut the noose of the mind (citta), which is strung with countless bodies, by means of weapons that are simply the absence of intention (saṃkalpa), you yourself wander at ease, free from fear.
फूत्कारदग्धाखिलपान्थलोकमत्यन्तदुष्प्रापपरप्रबोधम् ।
आशीविषं शोषितलोकखण्डं व्यात्त्यामिषोद्धूतशरीरदण्डम् ॥ ८२ ॥
phūtkāradagdhākhilapānthalokamatyantaduṣprāpaparaprabodham ,
āśīviṣaṃ śoṣitalokakhaṇḍaṃ vyāttyāmiṣoddhūtaśarīradaṇḍam 82
82. phūtkāradagdhākhilapānthalokam atyantaduṣprāpaparaprabodham
āśīviṣam śoṣitalokakhaṇḍam vyāttyāmiṣoddhūtaśarīradaṇḍam
82. āśīviṣam phūtkāradagdhākhilapānthalokam,
atyantaduṣprāpaparaprabodham,
śoṣitalokakhaṇḍam,
vyāttyāmiṣoddhūtaśarīradaṇḍam (asti).
82. (This describes) the venomous serpent (āśīviṣa) that has scorched all travelers (souls) with its hissing breath, making supreme awakening (paraprabodha) extremely difficult to attain, that has dried up segments of the world, and whose very being is agitated by pervasive desires.
आमन्थरं देहगुहासु गुप्तं संकल्पघोराजगरं जवेन ।
अकामनानाममहानलेन बलेन दग्ध्वा विभवो भव त्वम् ॥ ८३ ॥
āmantharaṃ dehaguhāsu guptaṃ saṃkalpaghorājagaraṃ javena ,
akāmanānāmamahānalena balena dagdhvā vibhavo bhava tvam 83
83. āmantharam dehaguhāsu guptam saṃkalpaghorājagaram javena
akāmanānāmamahānalena balena dagdhvā vibhavaḥ bhava tvam
83. tvam dehaguhāsu āmantharam guptam saṃkalpaghorājagaram,
akāmanānāmamahānalena balena javena dagdhvā,
vibhavaḥ bhava.
83. You, having swiftly and strongly burnt the terrible python of intention (saṃkalpa), which is hidden sluggishly in the caves of the body, with the great fire named non-desire (akāmanā), become truly powerful (vibhava).
चित्तेन चेतः शममाशु नीत्वा शुद्धेन घोरास्त्रमिवास्त्रयुक्त्या ।
चिराय साधो त्यज चञ्चलत्वं विमर्कटो वृक्ष इवाक्षतश्रीः ॥ ८४ ॥
cittena cetaḥ śamamāśu nītvā śuddhena ghorāstramivāstrayuktyā ,
cirāya sādho tyaja cañcalatvaṃ vimarkaṭo vṛkṣa ivākṣataśrīḥ 84
84. cittena cetaḥ śamam āśu nītvā
śuddhena ghorāstram iva astrayuktyā
cirāya sādho tyaja cañcalatvam
vimarkaṭaḥ vṛkṣaḥ iva akṣataśrīḥ
84. sādho,
śuddhena cittena cetaḥ āśu śamam nītvā,
astrayuktyā ghorāstram iva,
cirāya cañcalatvam tyaja,
vimarkaṭaḥ vṛkṣaḥ iva akṣataśrīḥ (bhava).
84. O righteous one, having quickly brought the mind (cetas) to peace (śama) with a pure mind (citta), just as one would skillfully wield a formidable weapon, abandon restlessness for a long time, like a tree whose splendor (śrī) remains undisturbed when it is free of monkeys.
अमलमिति च कृत्वा चेतसा वीतशङ्कमुपशमितमनोऽन्तः सर्वमादेहमेव ।
तृणलवलघु पश्यँल्लीलया हेयदृष्ट्या पिव विहर रमस्व प्राप्तसंसारपारः ॥ ८५ ॥
amalamiti ca kṛtvā cetasā vītaśaṅkamupaśamitamano'ntaḥ sarvamādehameva ,
tṛṇalavalaghu paśyaṃllīlayā heyadṛṣṭyā piva vihara ramasva prāptasaṃsārapāraḥ 85
85. amalam iti ca kṛtvā cetasā vītaśaṅkam
upaśamitamanas antaḥ sarvam ādeham eva
tṛṇalavalaghu paśyan līlayā heyadṛṣṭyā
piva vihara ramasva prāptasaṃsārapāraḥ
85. prāptasaṃsārapāraḥ cetasā amalam iti ca
vītaśaṅkam kṛtvā antaḥ upaśamitamanas
sarvam ādeham eva tṛṇalavalaghu
heyadṛṣṭyā līlayā paśyan piva vihara ramasva
85. Having thus made your consciousness pure and free from doubt, with your inner mind completely pacified, viewing everything, even the body, as light as a mere blade of grass, and playfully regarding it as something to be discarded – you, who have reached the far shore of cyclic existence (saṃsāra), now enjoy, wander freely, and delight.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa (current book)

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