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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-52

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श्रीवसिष्ठ उवाच ।
स तां विवेश धर्मात्मा गन्धमादनकन्दराम् ।
चित्रभ्रमणसंप्राप्तामलिः पद्मकुटीमिव ॥ १ ॥
śrīvasiṣṭha uvāca ,
sa tāṃ viveśa dharmātmā gandhamādanakandarām ,
citrabhramaṇasaṃprāptāmaliḥ padmakuṭīmiva 1
1. śrīvasiṣṭha uvāca saḥ tām viveśa dharmātmā gandhamādanakandarām
citrabhramaṇasaṃprāptām aliḥ padmakuṭīm iva
1. śrīvasiṣṭha uvāca saḥ dharmātmā tām gandhamādanakandarām
citrabhramaṇasaṃprāptām aliḥ padmakuṭīm iva viveśa
1. Śrī Vasiṣṭha said: That righteous soul (dharmātmā) entered the Gandhamādana cave, which he had reached after wondrous roaming, just like a bee enters a lotus-bud.
समाधानोन्मुखतया प्रविशन्स व्यराजत ।
सर्गव्यापारविरतावात्मपुर्यामिवाब्जजः ॥ २ ॥
samādhānonmukhatayā praviśansa vyarājata ,
sargavyāpāraviratāvātmapuryāmivābjajaḥ 2
2. samādhānonmukhatayā praviśan saḥ vyarājata
sargavyāpāraviratāu ātmapuryām iva abjajaḥ
2. saḥ praviśan samādhānonmukhatayā vyarājata
abjajaḥ iva sargavyāpāraviratāu ātmapuryām
2. As he entered, intent on deep meditation (samādhāna), he shone splendidly, like Brahma (abjaja) at the cessation of the activity of creation, resting in his own abode (ātmapurī).
चकारासनमम्लानैः पत्रैरन्तस्वगुच्छकम् ।
मृदुमेघविधिर्वृन्दमम्भोदमिव तत्र सः ॥ ३ ॥
cakārāsanamamlānaiḥ patrairantasvagucchakam ,
mṛdumeghavidhirvṛndamambhodamiva tatra saḥ 3
3. cakāra āsanam amlānaiḥ patraiḥ antassvagucchakam
mṛdu-megha-vidhiḥ vṛndam ambhodam iva tatra saḥ
3. saḥ tatra amlānaiḥ patraiḥ antassvagucchakam
mṛdu-megha-vidhiḥ vṛndam ambhodam iva āsanam cakāra
3. There, he fashioned a seat from unfading leaves, possessing an inner tuft, appearing like a gentle cloud formation, a mass resembling a rain-cloud.
स तत्प्रस्तारयामास पृष्ठे चारु मृगाजिनम् ।
नीलरत्नतटे मेरुस्तारासारमिवाम्बरम् ॥ ४ ॥
sa tatprastārayāmāsa pṛṣṭhe cāru mṛgājinam ,
nīlaratnataṭe merustārāsāramivāmbaram 4
4. saḥ tat prastārayāmāsa pṛṣṭhe cāru mṛgājinam
nīlaratnataṭe meruḥ tārāsāram iva ambaram
4. saḥ tat cāru mṛgājinam pṛṣṭhe prastārayāmāsa
nīlaratnataṭe meruḥ tārāsāram iva ambaram
4. He spread that beautiful deer hide on the ground, just as Mount Meru, with its blue-gemmed slopes, is covered by the sky displaying a shower of stars.
स तत्रोपाविशद्वृत्तीश्चेतसस्तनुतां नयन् ।
अन्तःशुद्धवपुः श्रृङ्गे वृष्य मूक इवाम्बुदः ॥ ५ ॥
sa tatropāviśadvṛttīścetasastanutāṃ nayan ,
antaḥśuddhavapuḥ śrṛṅge vṛṣya mūka ivāmbudaḥ 5
5. saḥ tatra upāviśat vṛttīḥ cetasaḥ tanutām nayan
antaḥśuddhavapuḥ śṛṅge vṛṣya mūkaḥ iva ambudaḥ
5. saḥ tatra cetasaḥ vṛttīḥ tanutām nayan antaḥśuddhavapuḥ
upāviśat vṛṣya mūkaḥ ambudaḥ iva śṛṅge
5. He sat down there, bringing the modifications of his mind (cetas) to attenuation, with his inner being pure, like a silent, rain-bearing cloud on a mountain peak.
बुद्धवत्सुदृढं बद्धपद्मासन उदङ्मुखः ।
पार्ष्णिभ्यां वृषणौ धृत्वा चकार ब्राह्ममञ्जलिम् ॥ ६ ॥
buddhavatsudṛḍhaṃ baddhapadmāsana udaṅmukhaḥ ,
pārṣṇibhyāṃ vṛṣaṇau dhṛtvā cakāra brāhmamañjalim 6
6. buddhavat sudṛḍham baddhapadmāsanaḥ udaṅmukhaḥ
pārṣṇibhyām vṛṣaṇau dhṛtvā cakāra brāhmam añjalim
6. saḥ buddhavat sudṛḍham baddhapadmāsanaḥ udaṅmukhaḥ
pārṣṇibhyām vṛṣaṇau dhṛtvā brāhmam añjalim cakāra
6. Like Buddha, firmly seated in the lotus posture (padmāsana), facing north, he pressed his heels against his perineum and performed the divine gesture of folded hands (añjali).
वासनाभ्यः समाहृत्य मनोमृगमुपप्लुतम् ।
निर्विकल्पसमाध्यर्थं चकारेमां विचारणाम् ॥ ७ ॥
vāsanābhyaḥ samāhṛtya manomṛgamupaplutam ,
nirvikalpasamādhyarthaṃ cakāremāṃ vicāraṇām 7
7. vāsanābhyaḥ samāhṛtya manomṛgam upaplutam
nirvikalpasamādhyartham cakāra imām vicāraṇām
7. vāsanābhyaḥ upaplutam manomṛgam samāhṛtya
nirvikalpasamādhyartham imām vicāraṇām cakāra
7. Having withdrawn the agitated, deer-like mind from its latent impressions (vāsanā), he undertook this inquiry for the sake of undifferentiated meditation (samādhi).
अयि मूर्ख मनः कोऽर्थस्तव संसारवृत्तिभिः ।
धीमन्तो न निषेवन्ते पर्यन्ते दुःखदां क्रियाम् ॥ ८ ॥
ayi mūrkha manaḥ ko'rthastava saṃsāravṛttibhiḥ ,
dhīmanto na niṣevante paryante duḥkhadāṃ kriyām 8
8. ayi mūrkha manaḥ kaḥ arthaḥ tava saṃsāravṛttibhiḥ
dhīmantaḥ na niṣevante paryante duḥkhadām kriyām
8. ayi mūrkha manaḥ tava saṃsāravṛttibhiḥ kaḥ arthaḥ
dhīmantaḥ paryante duḥkhadām kriyām na niṣevante
8. O foolish mind! What purpose do you have with worldly activities (saṃsāra)? Wise people do not engage in actions that ultimately lead to suffering.
अनुधावति यो भोगांस्त्यक्त्वा शमरसायनम् ।
संत्यज्य मन्दारवनं स याति विषजङ्गलम् ॥ ९ ॥
anudhāvati yo bhogāṃstyaktvā śamarasāyanam ,
saṃtyajya mandāravanaṃ sa yāti viṣajaṅgalam 9
9. anudhāvati yaḥ bhogān tyaktvā śamarasāyanam
saṃtyajya mandāravanam saḥ yāti viṣajaṅgalam
9. yaḥ śamarasāyanam tyaktvā bhogān anudhāvati,
saḥ mandāravanam saṃtyajya viṣajaṅgalam yāti
9. One who pursues worldly enjoyments (bhoga), abandoning the elixir of tranquility (śama), is like someone who forsakes a celestial Mandāra garden to go to a poisonous jungle.
यदि यासि महीरन्ध्रं ब्रह्मलोकमथापि वा ।
तन्न निर्वाणमायासि विनोपशमनामृतम् ॥ १० ॥
yadi yāsi mahīrandhraṃ brahmalokamathāpi vā ,
tanna nirvāṇamāyāsi vinopaśamanāmṛtam 10
10. yadi yāsi mahīrandhram brahmalokam atha api
vā tat na nirvāṇam āyāsi vinā upaśamanāmṛtam
10. yadi tvaṃ mahīrandhram atha vā brahmalokam yāsi api,
tat upaśamanāmṛtam vinā nirvāṇam na āyāsi
10. Even if you go to the depths of the earth or to the realm of Brahmā, you will not attain final liberation (nirvāṇa) without the nectar of tranquility (upaśama).
आशाशतावपूर्णत्वे त्वमेवं सर्वदुःखदम् ।
त्यज्य याहि परं श्रेयः परमेकान्तसुन्दरम् ॥ ११ ॥
āśāśatāvapūrṇatve tvamevaṃ sarvaduḥkhadam ,
tyajya yāhi paraṃ śreyaḥ paramekāntasundaram 11
11. āśāśatāvapurṇatve tvam evam sarvaduḥkhadam
tyajya yāhi param śreyaḥ paramaikāntasundaram
11. tvam āśāśatāvapurṇatve evam sarvaduḥkhadam
tyajya param śreyaḥ paramaikāntasundaram yāhi
11. You should abandon this state where hundreds of desires remain unfulfilled, which thus causes all sorrow. Go to the supreme good, which is supremely and exclusively beautiful.
इमा विचित्राः कलना भावाभावमयात्मिकाः ।
दुःखायैव तवोग्राय न सुखाय कदाचन ॥ १२ ॥
imā vicitrāḥ kalanā bhāvābhāvamayātmikāḥ ,
duḥkhāyaiva tavogrāya na sukhāya kadācana 12
12. imāḥ vicitrāḥ kalanāḥ bhāvābhāvamayātmikāḥ
duḥkhāya eva tava ugrāya na sukhāya kadācana
12. imāḥ vicitrāḥ kalanāḥ bhāvābhāvamayātmikāḥ
tava ugrāya duḥkhāya eva sukhāya kadācana na
12. These diverse mental constructions, which are by nature comprised of 'being' and 'non-being', lead only to your intense sorrow, and never to happiness.
शब्दादिकाभिरेताभिः किं मूर्ख हतवृत्तिभिः ।
भ्रमस्यविरतं व्यर्थं मेघे मण्डूकिका यथा ॥ १३ ॥
śabdādikābhiretābhiḥ kiṃ mūrkha hatavṛttibhiḥ ,
bhramasyavirataṃ vyarthaṃ meghe maṇḍūkikā yathā 13
13. śabdādikābhiḥ etābhiḥ kim mūrkha hatavṛttibhiḥ
bhramasi aviratam vyartham meghe maṇḍūkikā yathā
13. mūrkha hatavṛttibhiḥ śabdādikābhiḥ etābhiḥ kim
aviratam vyartham bhramasi meghe maṇḍūkikā yathā
13. Oh fool! What is the use of these sense objects (like sounds), which lead to ruined activities? You wander ceaselessly and in vain, just like a little frog in a cloud.
मनोमण्डूकिके व्यर्थमियन्तं कालमन्धया ।
भ्रमन्त्या भुवनं क्षिप्रं किं समासादितं त्वया ॥ १४ ॥
manomaṇḍūkike vyarthamiyantaṃ kālamandhayā ,
bhramantyā bhuvanaṃ kṣipraṃ kiṃ samāsāditaṃ tvayā 14
14. manomaṇḍūkike vyartham iyantam kālam andhayā
bhramantyā bhuvanam kṣipram kim samāsāditam tvayā
14. manomaṇḍūkike andhayā vyartham iyantam kālam
bhuvanam kṣipram bhramantyā tvayā kim samāsāditam
14. Oh mind-frog, what have you, blind and wandering swiftly through the world uselessly for such a long time, truly achieved?
यस्मात्किंचिदवाप्नोषि यस्मिन्वहसि निर्वृतिम् ।
तस्मिंश्चेतः शमे मूर्ख नानुबध्नासि किं पदम् ॥ १५ ॥
yasmātkiṃcidavāpnoṣi yasminvahasi nirvṛtim ,
tasmiṃścetaḥ śame mūrkha nānubadhnāsi kiṃ padam 15
15. yasmāt kiṃcit avāpnoṣi yasmin vahasi nirvṛtim
tasmin cetaḥ śame mūrkha na anubadhnāsi kim padam
15. mūrkha yasmāt kiṃcit avāpnoṣi yasmin nirvṛtim
vahasi tasmin śame cetaḥ padam kim na anubadhnāsi
15. O fool, why do you not firmly fix your mind (cetaḥ) upon that state of peace (śama) from which you derive some benefit and in which you experience contentment (nirvṛti)?
आगत्य श्रोत्रतां मूर्ख व्यर्थोत्थानोपबृंहिताम् ।
धिया शब्दानुसारिण्या मृगवन्मा क्षयं व्रज ॥ १६ ॥
āgatya śrotratāṃ mūrkha vyarthotthānopabṛṃhitām ,
dhiyā śabdānusāriṇyā mṛgavanmā kṣayaṃ vraja 16
16. āgatya śrotratām mūrkha vyarthotthānopabṛṃhitām
dhiyā śabdānusāriṇyā mṛgavat mā kṣayam vraja
16. mūrkha vyarthotthānopabṛṃhitām śrotratām āgatya
śabdānusāriṇyā dhiyā mṛgavat kṣayam mā vraja
16. O fool, do not rush to destruction like a deer, by allowing your sound-following intellect (dhī) to become merely an ear, augmented by futile efforts.
त्वक्तामागत्य दुःखाय स्पर्शोन्मुखतया धिया ।
मूर्ख मा बद्धतामेहि गजीलुब्धगजेन्द्रवत् ॥ १७ ॥
tvaktāmāgatya duḥkhāya sparśonmukhatayā dhiyā ,
mūrkha mā baddhatāmehi gajīlubdhagajendravat 17
17. tvaktām āgatya duḥkhāya sparśonmukhatayā dhiyā
mūrkha mā baddhatām ehi gajīlubdhagajendravat
17. mūrkha dhiyā sparśonmukhatayā duḥkhāya tvaktām
āgatya gajīlubdhagajendravat baddhatām mā ehi
17. O fool, do not fall into bondage, like an elephant-king enticed by a female elephant, by allowing your intellect (dhī) to excessively focus on skin, becoming prone to touch and thereby causing pain.
रसनाभावमागत्य गर्द्धेनान्ध दुरन्धसाम् ।
मा नाशमेहि बडिशपिण्डीलम्पटमत्स्यवत् ॥ १८ ॥
rasanābhāvamāgatya garddhenāndha durandhasām ,
mā nāśamehi baḍiśapiṇḍīlampaṭamatsyavat 18
18. rasanābhāvam āgatya garddhena andha durandhasām
mā nāśam ehi baḍiśapiṇḍīlampaṭamatsyavat
18. andha garddhena durandhasām rasanābhāvam āgatya
baḍiśapiṇḍīlampaṭamatsyavat nāśam mā ehi
18. O blind one, do not meet your destruction, like a fish greedy for the bait on a hook, by allowing your sense of taste (rasanā) to become a mere object of greed (garddha) for unwholesome foods.
चाक्षुषीं वृत्तिमाश्रित्य प्रभारूपचयोन्मुखीम् ।
मा गच्छ दग्धतां मुग्ध कान्तिलुब्धपतङ्गवत् ॥ १९ ॥
cākṣuṣīṃ vṛttimāśritya prabhārūpacayonmukhīm ,
mā gaccha dagdhatāṃ mugdha kāntilubdhapataṅgavat 19
19. cākṣuṣīm vṛttim āśritya prabhārūpacayonmukhīm mā
gaccha dagdhatām mugdha kāntilubdhapataṅgavat
19. mugdha prabhārūpacayonmukhīm cākṣuṣīm vṛttim
āśritya kāntilubdhapataṅgavat dagdhatām mā gaccha
19. O naive one, do not fall into the state of being consumed, like a moth lured by its greed for light, by relying on your visual faculty, which is oriented towards the accumulation of splendor and forms.
घ्राणमार्गमुपाश्रित्य शरीराम्भोजकोटरे ।
गन्धोन्मुखतया बन्धं मा त्वं संश्रय भृङ्गवत् ॥ २० ॥
ghrāṇamārgamupāśritya śarīrāmbhojakoṭare ,
gandhonmukhatayā bandhaṃ mā tvaṃ saṃśraya bhṛṅgavat 20
20. ghrāṇamārgam upāśritya śarīrāmbhojakoṭare
gandhonmukhatayā bandham mā tvam saṃśraya bhṛṅgavat
20. tvam śarīrāmbhojakoṭare ghrāṇamārgam upāśritya
gandhonmukhatayā bhṛṅgavat bandham mā saṃśraya
20. Do not you, like a bee, succumb to bondage through your attraction to fragrance, by resorting to the path of smell within the hollow of the lotus-like body.
कुरङ्गालिपतङ्गेभमीनास्त्वेकैकशो हताः ।
सर्वैर्युक्तैरनर्थैस्तु व्याप्तस्याज्ञ कुतः सुखम् ॥ २१ ॥
kuraṅgālipataṅgebhamīnāstvekaikaśo hatāḥ ,
sarvairyuktairanarthaistu vyāptasyājña kutaḥ sukham 21
21. kuraṅgālipataṅgebhamīnāḥ tu ekaikaśaḥ hatāḥ sarvaiḥ
yuktaiḥ anarthaiḥ tu vyāptasya ajña kutaḥ sukham
21. kuraṅgālipataṅgebhamīnāḥ tu ekaikaśaḥ hatāḥ ajña
sarvaiḥ yuktaiḥ anarthaiḥ tu vyāptasya kutaḥ sukham
21. Deer, bees, moths, elephants, and fish are each destroyed by attachment to a single sense object. But, O ignorant one, how can there be happiness for a person overwhelmed by the dangers associated with all these senses combined?
हे चित्त वासनाजालं बन्धाय भवतोहितम् ।
स्वात्मनः सहजः फेनस्ततः कुकृमिणा यथा ॥ २२ ॥
he citta vāsanājālaṃ bandhāya bhavatohitam ,
svātmanaḥ sahajaḥ phenastataḥ kukṛmiṇā yathā 22
22. he citta vāsanājālam bandhāya bhavataḥ ihitam
svātmanaḥ sahajaḥ phenaḥ tataḥ kukṛmiṇā yathā
22. he citta bhavataḥ ihitam vāsanājālam bandhāya
svātmanaḥ sahajaḥ phenaḥ tataḥ kukṛmiṇā yathā
22. O mind (citta), the network of latent impressions (vāsanās) generated by you leads to your own bondage. This is like the foam that naturally arises from oneself (ātman), or like a silkworm (kukṛmi) that traps itself in what it produces.
शरदभ्रवदागत्य शुद्धिं त्यक्तभवामयाम् ।
यदि शाम्यसि निर्मूलं तदनन्तो जयस्तव ॥ २३ ॥
śaradabhravadāgatya śuddhiṃ tyaktabhavāmayām ,
yadi śāmyasi nirmūlaṃ tadananto jayastava 23
23. śaradabhravat āgatya śuddhim tyaktabhavāmayām
yadi śāmyasi nirmūlam tat anantaḥ jayaḥ tava
23. yadi śaradabhravat āgatya tyaktabhavāmayām śuddhim nirmūlam śāmyasi,
tat anantaḥ jayaḥ tava
23. If you, having appeared like an autumn cloud, completely subside into a state of purity that is free from worldly afflictions, then infinite (ananta) victory is yours.
क्षयोदयदशाधात्रीं पर्यन्तपरितापिनीम् ।
जानन्नपि जगत्सृष्टिं न त्यक्ष्यसि विनंक्ष्यसि ॥ २४ ॥
kṣayodayadaśādhātrīṃ paryantaparitāpinīm ,
jānannapi jagatsṛṣṭiṃ na tyakṣyasi vinaṃkṣyasi 24
24. kṣayodayadaśādhātrīm paryantaparitāpinīm
jānan api jagatsṛṣṭim na tyakṣyasi vinaṃkṣyasi
24. api jānan kṣayodayadaśādhātrīm paryantaparitāpinīm
jagatsṛṣṭim na tyakṣyasi vinaṃkṣyasi
24. Though knowing this worldly creation (jagat) to be that which sustains states of decline and growth and causes ultimate suffering, you will not abandon it, and thus you will perish.
करोम्यथ किमर्थं वा तवैतदनुशासनम् ।
विचारणवतः पुंसश्चित्तमस्ति हि नानघ ॥ २५ ॥
karomyatha kimarthaṃ vā tavaitadanuśāsanam ,
vicāraṇavataḥ puṃsaścittamasti hi nānagha 25
25. karomi atha kimartham vā tava etat anuśāsanam
vicāraṇavataḥ puṃsaḥ cittam asti hi na anagha
25. atha vā kimartham tava etat anuśāsanam karomi?
hi anagha vicāraṇavataḥ puṃsaḥ cittam na asti
25. So why, or for what purpose, should I give you this instruction? For indeed, O faultless one, the mind of a discerning person is not absent.
यावदज्ञानघनता तावत्प्रघनचित्तता ।
यावत्प्रावृड्जलदता तावन्नीहारभूरिता ॥ २६ ॥
yāvadajñānaghanatā tāvatpraghanacittatā ,
yāvatprāvṛḍjaladatā tāvannīhārabhūritā 26
26. yāvat ajñānaghanatā tāvat praghanacittatā
yāvat prāvṛḍjaladatā tāvat nīhārabūritā
26. yāvat ajñānaghanatā,
tāvat praghanacittatā.
yāvat prāvṛḍjaladatā,
tāvat nīhārabūritā.
26. As long as there is a density of ignorance (ajñāna), so long there is a dense state of mind. As long as there is the nature of monsoon clouds, so long there is an abundance of mist.
यावदज्ञानतनुता तावच्चित्तस्य तानवम् ।
प्रावृट्परिक्षयो यावत्तावन्नीहारसंक्षयः ॥ २७ ॥
yāvadajñānatanutā tāvaccittasya tānavam ,
prāvṛṭparikṣayo yāvattāvannīhārasaṃkṣayaḥ 27
27. yāvat ajñāna-tanutā tāvat cittasya tānavam
prāvṛṭ-parikṣayaḥ yāvat tāvat nīhāra-saṃkṣayaḥ
27. yāvat ajñāna-tanutā tāvat cittasya tānavam
yāvat prāvṛṭ-parikṣayaḥ tāvat nīhāra-saṃkṣayaḥ
27. As long as the subtle nature of ignorance (ajñāna) persists, so long does the mind remain feeble. Just as long as the rainy season concludes, so long does the mist disperse.
यावत्तानवमायातं शुद्धं चित्तं विचारतः ।
तावत्तत्क्षीणमेवाहं मन्ये शारदमेघवत् ॥ २८ ॥
yāvattānavamāyātaṃ śuddhaṃ cittaṃ vicārataḥ ,
tāvattatkṣīṇamevāhaṃ manye śāradameghavat 28
28. yāvat tānavam āyātam śuddham cittam vicārataḥ
tāvat tat kṣīṇam eva aham manye śārada-meghavat
28. yāvat śuddham cittam vicārataḥ tānavam āyātam,
tāvat aham tat kṣīṇam eva śārada-meghavat manye.
28. As long as the pure mind, having attained subtlety (tānava) through discernment, endures, so long do I consider it truly dissipated, like an autumnal cloud.
अनुशासनमेतद्यदसतो नश्यतोऽथ वा ।
क्रियते तन्नभोवारिपवनाहननैः समम् ॥ २९ ॥
anuśāsanametadyadasato naśyato'tha vā ,
kriyate tannabhovāripavanāhananaiḥ samam 29
29. anuśāsanam etat yat asataḥ naśyataḥ atha vā
kriyate tat nabhaḥ-vāri-pavana-āhananaiḥ samam
29. etat anuśāsanam yat asataḥ vā naśyataḥ kriyate,
tat nabhaḥ-vāri-pavana-āhananaiḥ samam.
29. Any instruction given to what is unreal or perishing is comparable to striking the sky, water, or wind.
तस्मात्संक्षीयमाणत्वात्त्यजामि त्वामसन्मयम् ।
मौर्ख्यं परममेवाहुः परित्याज्यानुशासनम् ॥ ३० ॥
tasmātsaṃkṣīyamāṇatvāttyajāmi tvāmasanmayam ,
maurkhyaṃ paramamevāhuḥ parityājyānuśāsanam 30
30. tasmāt saṃkṣīyamāṇatvāt tyajāmi tvām asanmayam
maurkham paramam eva āhuḥ parityājya-anuśāsanam
30. tasmāt saṃkṣīyamāṇatvāt,
asanmayam tvām tyajāmi.
parityājya-anuśāsanam paramam maurkham eva āhuḥ.
30. Therefore, due to its diminishing nature, I abandon you, who are made of unreality. They indeed declare that instructing what should be forsaken is the greatest foolishness.
निर्विकल्पोऽस्मि चिद्दीपो निरहंकारवासनः ।
त्वयाहंकारबीजेन न संबद्धोऽस्म्यसन्मय ॥ ३१ ॥
nirvikalpo'smi ciddīpo nirahaṃkāravāsanaḥ ,
tvayāhaṃkārabījena na saṃbaddho'smyasanmaya 31
31. nirvikalpaḥ asmi cit-dīpaḥ nirahaṅkāra-vāsanaḥ
tvayā ahaṅkāra-bījena na sambandhaḥ asmi asat-maya
31. asanmaya aham nirvikalpaḥ asmi cit-dīpaḥ
nirahaṅkāra-vāsanaḥ tvayā ahaṅkāra-bījena na sambandhaḥ asmi
31. O illusory being, I am without distinctions, a lamp of pure consciousness, and devoid of the latent tendencies of ego (ahaṅkāra). I am not connected to you, who are fundamentally the seed of ego (ahaṅkāra).
अयं सोऽहमिति व्यर्थं दुर्दृष्टिरवलम्बिता ।
त्वया मूढविनाशाय शङ्काविषविषूचिका ॥ ३२ ॥
ayaṃ so'hamiti vyarthaṃ durdṛṣṭiravalambitā ,
tvayā mūḍhavināśāya śaṅkāviṣaviṣūcikā 32
32. ayam saḥ aham iti vyartham durdṛṣṭiḥ avalambitā
tvayā mūḍha-vināśāya śaṅkā-viṣa-viṣūcikā
32. tvayā mūḍha-vināśāya ayam saḥ aham iti vyartham
śaṅkā-viṣa-viṣūcikā durdṛṣṭiḥ avalambitā
32. This erroneous perception, 'I am that,' has been uselessly embraced by you, becoming a fatal cholera-like disease, a poison of doubt, leading to the destruction of the deluded.
अनन्तस्यात्मतत्त्वस्य तन्वीति मनसि स्थितिः ।
न संभवति बिल्वान्तर्वासितादन्तिनोर्यथा ॥ ३३ ॥
anantasyātmatattvasya tanvīti manasi sthitiḥ ,
na saṃbhavati bilvāntarvāsitādantinoryathā 33
33. anantasya ātma-tattvasya tanuḥ iti manasi sthitiḥ
na saṃbhavati bilva-antar-vasitāt dantinoḥ yathā
33. yathā dantinoḥ bilva-antar-vasitāt anantasya
ātma-tattvasya tanuḥ iti sthitiḥ manasi na saṃbhavati
33. Just as two elephants cannot possibly be contained within a bilva fruit, similarly, the notion that the infinite reality of the self (ātman) is 'small' cannot exist in the mind.
महाश्वभ्रीव गम्भीरा दुःखदा वासनाश्रिता ।
त्वयैषा बत चित्तेति नैनामनुसराम्यहम् ॥ ३४ ॥
mahāśvabhrīva gambhīrā duḥkhadā vāsanāśritā ,
tvayaiṣā bata citteti naināmanusarāmyaham 34
34. mahā-śvabhrī iva gambhīrā duḥkha-dā vāsana-āśritā
tvayā eṣā bata citta iti na enām anusarāmi aham
34. bata tvayā eṣā gambhīrā duḥkha-dā mahā-śvabhrī
iva vāsana-āśritā citta iti aham enām na anusarāmi
34. Alas! This deep, sorrow-inflicting entity, like a great chasm, which is a dwelling for latent tendencies (vāsana), is declared by you as 'mind' (citta). But I will not follow it.
कः किलायं मुधा मोहो बालस्येवाविचारिणः ।
अयं सोऽहमिति भ्रान्तिस्त्वहंतापरिकल्पिता ॥ ३५ ॥
kaḥ kilāyaṃ mudhā moho bālasyevāvicāriṇaḥ ,
ayaṃ so'hamiti bhrāntistvahaṃtāparikalpitā 35
35. kaḥ kila ayam mudhā mohaḥ bālasya iva avicāriṇaḥ
ayam saḥ aham iti bhrāntiḥ tu ahaṃtā parikalpitā
35. ayam avicāriṇaḥ bālasya iva mudhā mohaḥ kaḥ kila? ayam saḥ aham iti bhrāntiḥ tu ahaṃtā parikalpitā.
35. What indeed is this futile delusion, like that of an unthinking child? This mistaken idea, 'I am this,' is imagined by the sense of 'I-ness' or ego (ahaṅtā).
पादाङ्गुष्ठाच्छिरो यावत्कणशः प्रविचारितम् ।
न लब्धोऽसावहं नाम कः स्यादहमिति स्थितः ॥ ३६ ॥
pādāṅguṣṭhācchiro yāvatkaṇaśaḥ pravicāritam ,
na labdho'sāvahaṃ nāma kaḥ syādahamiti sthitaḥ 36
36. pādāṅguṣṭhāt śiraḥ yāvat kaṇaśaḥ pravicāritam na
labdhaḥ asau aham nāma kaḥ syāt aham iti sthitaḥ
36. pādāṅguṣṭhāt śiraḥ yāvat kaṇaśaḥ pravicāritam (sati),
asau aham nāma na labdhaḥ.
(yadi na labdhaḥ),
aham iti sthitaḥ kaḥ syāt?
36. When investigated minutely, particle by particle, from the big toe up to the head, that which is called 'I' was not found. Who, then, could this 'I' be that persists (as such)?
भरिताशेषदिक्कुञ्जं यत्स्यामेकं जगत्त्रये ।
संवेदनमसंवेद्यं सर्वत्रविगतात्मकम् ॥ ३७ ॥
bharitāśeṣadikkuñjaṃ yatsyāmekaṃ jagattraye ,
saṃvedanamasaṃvedyaṃ sarvatravigatātmakam 37
37. bharitāśeṣadikkunjam yat syām ekam jagatraye
saṃvedanam asaṃvedyam sarvatra vigatātmakam
37. yat bharitāśeṣadikkunjam ekam jagatraye syām,
(tat) saṃvedanam asaṃvedyam sarvatra vigatātmakam (asti).
37. That which is one throughout the three worlds, filling all directions and spaces, is consciousness (saṃvedana). It is imperceptible and universally devoid of any specific self (ātman).
दृश्यते यस्य नेयत्ता न नाम परिकल्पना ।
नैकता नान्यतैवेह न महत्ता न चाणुता ॥ ३८ ॥
dṛśyate yasya neyattā na nāma parikalpanā ,
naikatā nānyataiveha na mahattā na cāṇutā 38
38. dṛśyate yasya na iyattā na nāma parikalpanā na
ekatā na anyatā eva iha na mahattā na ca aṇutā
38. yasya iyattā na dṛśyate,
na nāma parikalpanā (dṛśyate).
iha na ekatā,
na eva anyatā,
na mahattā,
na ca aṇutā (dṛśyate).
38. Of that, no specific measure or limit is perceived, nor any particular naming or conception. There is neither unity nor otherness within it, neither greatness nor minuteness.
वेद तत्त्वां स्वसंवेद्यमाततं दुःखकारणम् ।
विवेकजेन बोधेन तदिदं हन्यसे मया ॥ ३९ ॥
veda tattvāṃ svasaṃvedyamātataṃ duḥkhakāraṇam ,
vivekajena bodhena tadidaṃ hanyase mayā 39
39. veda tattvam svasaṃvedyam ātatam duḥkhakāraṇam
vivekajena bodhena tat idam hanyase mayā
39. tattvam svasaṃvedyam ātatam duḥkhakāraṇam
veda mayā vivekajena bodhena tat idam hanyase
39. Know that fundamental principle (tattva) which is self-evident, pervasive, and the cause of suffering. With the knowledge born of discrimination (viveka), that very [suffering-causing principle] is now eliminated by me.
इदं मांसमिदं रक्तमिमान्यस्थीनि देहके ।
इमे ते श्वासमरुतः कोऽसावहमिति स्थितः ॥ ४० ॥
idaṃ māṃsamidaṃ raktamimānyasthīni dehake ,
ime te śvāsamarutaḥ ko'sāvahamiti sthitaḥ 40
40. idam māṃsam idam raktam imāni asthīni dehake
ime te śvāsamarutaḥ kaḥ asau aham iti sthitaḥ
40. dehake idam māṃsam idam raktam imāni asthīni
ime te śvāsamarutaḥ ca kaḥ asau aham iti sthitaḥ
40. This [body] consists of flesh, this of blood, these are bones within the body. These are those vital breaths. So, who is that 'I' (ātman) that resides here?
स्पन्दो हि वातशक्तीनामवबोधो महाचितः ।
जरा मृतिश्च कायेऽस्मिन्कोऽसावहमिति स्थितः ॥ ४१ ॥
spando hi vātaśaktīnāmavabodho mahācitaḥ ,
jarā mṛtiśca kāye'sminko'sāvahamiti sthitaḥ 41
41. spandaḥ hi vātaśaktīnām avabodhaḥ mahācitaḥ jarā
mṛtiḥ ca kāye asmin kaḥ asau aham iti sthitaḥ
41. spandaḥ hi vātaśaktīnām avabodhaḥ mahācitaḥ asmin
kāye jarā mṛtiḥ ca kaḥ asau aham iti sthitaḥ
41. Indeed, pulsation is a quality of the powers of wind (vāyu), and awareness is of the great consciousness (mahācit). Old age and death are present in this body. So, who is that 'I' (ātman) that resides here?
मांसमन्यदसृक्चान्यदस्थीन्यन्यानि चित्त हे ।
बोधोऽन्यः स्पन्दनं चान्यत्कोसावहमिति स्थितः ॥ ४२ ॥
māṃsamanyadasṛkcānyadasthīnyanyāni citta he ,
bodho'nyaḥ spandanaṃ cānyatkosāvahamiti sthitaḥ 42
42. māṃsam anyat asṛk ca anyat asthīni anyāni citta he bodhaḥ
anyaḥ spandanam ca anyat kaḥ asau aham iti sthitaḥ
42. he citta māṃsam anyat asṛk ca anyat asthīni anyāni bodhaḥ
anyaḥ spandanam ca anyat kaḥ asau aham iti sthitaḥ
42. Flesh is one thing, blood is another, and bones are yet another, O mind (citta)! Consciousness is distinct, and pulsation is distinct. So, who is that 'I' (ātman) that resides here?
इदं घ्राणमियं जिह्वा त्वगियं श्रवणे इमे ।
इदं चक्षुरसौ स्पर्शः कोऽसावहमिति स्थितः ॥ ४३ ॥
idaṃ ghrāṇamiyaṃ jihvā tvagiyaṃ śravaṇe ime ,
idaṃ cakṣurasau sparśaḥ ko'sāvahamiti sthitaḥ 43
43. idam ghrāṇam iyam jihvā tvak iyam śravaṇe ime | idam
cakṣuḥ asau sparśaḥ kaḥ asau aham iti sthitaḥ ||
43. idam ghrāṇam iyam jihvā iyam tvak ime śravaṇe idam
cakṣuḥ asau sparśaḥ kaḥ asau aham iti sthitaḥ
43. This is the nose, this is the tongue, this is the skin, these are the two ears, this is the eye, and this is the sensation of touch. Who is that (true self, ātman) that stands established as 'I'?
यथाभूततया नाहं मनो न त्वं न वासना ।
आत्मा शुद्धचिदाभासः केवलोऽयं विजृम्भते ॥ ४४ ॥
yathābhūtatayā nāhaṃ mano na tvaṃ na vāsanā ,
ātmā śuddhacidābhāsaḥ kevalo'yaṃ vijṛmbhate 44
44. yathābhūtatayā na aham manaḥ na tvam na vāsanā |
ātmā śuddhacidābhāsaḥ kevalaḥ ayam vijṛmbhate ||
44. yathābhūtatayā aham na manaḥ na tvam na vāsanā
ayam śuddhacidābhāsaḥ kevalaḥ ātmā vijṛmbhate
44. In reality, I am neither the mind, nor you, nor the latent impressions (vāsanā). This (ātman), which is a pure reflection of consciousness, alone manifests completely.
अहमेवेह सर्वत्र नाहं किंचिदपीह वा ।
इत्येव सन्मयी दृष्टिर्नेतरो विद्यते क्रमः ॥ ४५ ॥
ahameveha sarvatra nāhaṃ kiṃcidapīha vā ,
ityeva sanmayī dṛṣṭirnetaro vidyate kramaḥ 45
45. aham eva iha sarvatra na aham kiñcit api iha vā |
iti eva sat mayī dṛṣṭiḥ na itaraḥ vidyate kramaḥ ||
45. aham eva iha sarvatra (asmi) aham na kiñcit api iha vā (asmi)
iti eva sat mayī dṛṣṭiḥ (asti) itaraḥ kramaḥ na vidyate
45. I alone am here, everywhere; I am not anything at all in this world. This indeed is the vision (dṛṣṭi) composed of pure being (sat), and no other approach exists.
चिरमज्ञानधूर्तेन पोथितोऽस्मि त्वहंतया ।
वृकेण दृप्तेनाटव्यां लब्धेन पशुपोतकः ॥ ४६ ॥
ciramajñānadhūrtena pothito'smi tvahaṃtayā ,
vṛkeṇa dṛptenāṭavyāṃ labdhena paśupotakaḥ 46
46. ciram ajñānadhūrtena pothitaḥ asmi tu ahaṃtayā
| vṛkeṇa dṛptena aṭavyām labdhena paśupotakaḥ ||
46. ciram ajñānadhūrtena ahaṃtayā pothitaḥ asmi aṭavyām
dṛptena labdhena vṛkeṇa paśupotakaḥ (iva pothitaḥ)
46. For a long time, I have been tormented by the ego (ahaṅkāra), that rascal of ignorance (ajñāna), just like a young animal (paśupotaka) seized in the forest by an arrogant wolf.
दिष्ट्येदानीं परिज्ञातो मयैवाज्ञानतस्करः ।
पुनर्न संश्रयाम्येनं स्वरूपार्थापहारिणम् ॥ ४७ ॥
diṣṭyedānīṃ parijñāto mayaivājñānataskaraḥ ,
punarna saṃśrayāmyenaṃ svarūpārthāpahāriṇam 47
47. diṣṭyā idānīm parijñātaḥ mayā eva ajñānataskaraḥ
punaḥ na saṃśrayāmi enam svarūpārthāpahāriṇam
47. diṣṭyā idānīm ajñānataskaraḥ mayā eva parijñātaḥ
punaḥ svarūpārthāpahāriṇam enam na saṃśrayāmi
47. Fortunately, the thief of ignorance has now been fully recognized by me. I will never again take refuge in this (ignorance), which robs me of the true meaning of my own essential nature (svarūpa).
निर्दुःखो दुःखयोग्यस्य नाहं तस्य न चैष मे ।
कश्चिद्भवति शैलस्य तत्स्थ एव यथाम्बुदः ॥ ४८ ॥
nirduḥkho duḥkhayogyasya nāhaṃ tasya na caiṣa me ,
kaścidbhavati śailasya tatstha eva yathāmbudaḥ 48
48. nirduḥkhaḥ duḥkhayogyasya na aham tasya na ca eṣa me
kaścit bhavati śailasya tatsthaḥ eva yathā ambudaḥ
48. aham nirduḥkhaḥ aham duḥkhayogyasya
na eṣaḥ ca tasya me kaścit
na bhavati yathā tatsthaḥ
ambudaḥ eva śailasya (na bhavati)
48. I am free from sorrow (nirduḥkhaḥ). I do not belong to that which is susceptible to sorrow, nor does that (sorrow-prone entity) belong to me. No part of it affects me, just as a cloud (ambuda), though situated upon a mountain (śaila), does not truly belong to it.
भूत्वा त्वहमिदं वच्मि वेद्मि तिष्ठामि यामि च ।
आत्मावलोकनेनाहमनहंकारतां गतः ॥ ४९ ॥
bhūtvā tvahamidaṃ vacmi vedmi tiṣṭhāmi yāmi ca ,
ātmāvalokanenāhamanahaṃkāratāṃ gataḥ 49
49. bhūtvā tu aham idam vacmi vedmi tiṣṭhāmi yāmi
ca ātmāvalokanena aham anahaṃkāratām gataḥ
49. aham tu bhūtvā idam vacmi,
vedmi,
tiṣṭhāmi,
ca yāmi ātmāvalokanena aham anahaṃkāratām gataḥ
49. Having realized (my true nature), I now declare this: I know, I abide, and I move. Through the contemplation of the Self (ātman), I have attained the state of egolessness (anahaṃkāratā).
नूनमेवाहमेवैते मन्ये ज्ञाश्चक्षुरादयः ।
यान्तु तिष्ठन्तु वा देहे ममैते तु न किंचन ॥ ५० ॥
nūnamevāhamevaite manye jñāścakṣurādayaḥ ,
yāntu tiṣṭhantu vā dehe mamaite tu na kiṃcana 50
50. nūnam eva aham eva ete manye jñāḥ cakṣurādayaḥ
yāntu tiṣṭhantu vā dehe mama ete tu na kiñcana
50. aham nūnam eva aham eva ete jñāḥ cakṣurādayaḥ manye
ete dehe yāntu vā tiṣṭhantu tu mama kiñcana na
50. I certainly consider myself to be these knowers (jñāḥ) such as the eyes and so on. Let them function or remain in the body; but for me, these are truly nothing.
कष्टं कोऽयमहं नाम कथं केनोपकल्पितः ।
जगद्बालकवेतालस्तालोत्तालातुलाकृतिः ॥ ५१ ॥
kaṣṭaṃ ko'yamahaṃ nāma kathaṃ kenopakalpitaḥ ,
jagadbālakavetālastālottālātulākṛtiḥ 51
51. kaṣṭam kaḥ ayam aham nāma katham kena
upakalpitaḥ jagadbālakavetālaḥ tālottālātulākṛtiḥ
51. kaṣṭam kaḥ ayam aham nāma katham kena
upakalpitaḥ jagadbālakavetālaḥ tālottālātulākṛtiḥ
51. Alas! Who indeed is this 'I' (aham)? How and by whom was it created? It is like a world-child-ghost, a form as immense and towering as a palm tree, incomparable.
एतावन्तं चिरं कालं व्यर्थमालुठितोऽवटे ।
अहमत्र तृणोन्मुक्ते दुरद्रौ हरिणो यथा ॥ ५२ ॥
etāvantaṃ ciraṃ kālaṃ vyarthamāluṭhito'vaṭe ,
ahamatra tṛṇonmukte duradrau hariṇo yathā 52
52. etāvantam ciram kālam vyartham āluṭhitaḥ avaṭe
aham atra tṛṇonmukte duradrau hariṇaḥ yathā
52. aham etāvantam ciram kālam vyartham avaṭe
āluṭhitaḥ yathā hariṇaḥ atra tṛṇonmukte duradrau
52. For such a long time, I (aham) have wallowed uselessly in a pit, just like a deer (hariṇa) in a difficult, grassless mountain.
स्वार्थमालोकने चक्षुर्यदितून्मुखतां गतम् ।
तदहं नाम कोसौ स्याद्योऽस्मिन्दुःखे न मोहितः ॥ ५३ ॥
svārthamālokane cakṣuryaditūnmukhatāṃ gatam ,
tadahaṃ nāma kosau syādyo'sminduḥkhe na mohitaḥ 53
53. svārtham ālokane cakṣuḥ yadi tu unmukhatām gatam tat
aham nāma kaḥ asau syāt yaḥ asmin duḥkhe na mohitaḥ
53. yadi cakṣuḥ svārtham ālokane tu unmukhatām gatam,
tat kaḥ asau aham nāma syāt yaḥ asmin duḥkhe na mohitaḥ
53. If the eye (cakṣuḥ), for its own purpose (svārtham), has become truly intent upon seeing (ālokane unmukhatām gatam), then who indeed would be this 'I' (aham) that is not deluded in this suffering (duḥkhe)?
स्पर्शनाय निजे तत्त्वे यदि जाता त्वगुन्मुखी ।
तत्कोयं स्यादहं नाम कुपिशाच इवोदितः ॥ ५४ ॥
sparśanāya nije tattve yadi jātā tvagunmukhī ,
tatkoyaṃ syādahaṃ nāma kupiśāca ivoditaḥ 54
54. sparśanāya nije tattve yadi jātā tvak unmukhī
tat kaḥ ayam syāt aham nāma kupiśācaḥ iva uditaḥ
54. yadi tvak sparśanāya nije tattve unmukhī jātā,
tat kaḥ ayam aham nāma syāt kupiśācaḥ iva uditaḥ
54. If the skin (tvak) becomes intent (unmukhī) upon its own intrinsic nature (tattva) for the purpose of touch (sparśanāya), then who indeed would be this 'I' (aham), that has arisen like an evil demon (piśāca)?
रसेष्वभिनिषण्णेऽस्मिन्स्वक्रमे रसनेन्द्रिये ।
अहं मृष्टभुगित्येष कुतस्त्यः कुत्सितो भ्रमः ॥ ५५ ॥
raseṣvabhiniṣaṇṇe'sminsvakrame rasanendriye ,
ahaṃ mṛṣṭabhugityeṣa kutastyaḥ kutsito bhramaḥ 55
55. raseṣu abhiniṣaṇṇe asmin svakrame rasanendriye
ahaṃ mṛṣṭabhuk iti eṣa kutastyaḥ kutsitaḥ bhramaḥ
55. asmin svakrame rasanendriye raseṣu abhiniṣaṇṇe
ahaṃ mṛṣṭabhuk iti eṣa kutsitaḥ bhramaḥ kutastyaḥ
55. When this organ of taste (rasanendriya), functioning in its inherent capacity, becomes absorbed in tastes, from where does this despicable delusion, "I am the enjoyer of delicious food," originate?
शब्दशक्तिं गते श्रोत्रे वराके स्वार्थपीडिते ।
तदहंकारदुःखस्य निर्बीजस्य क आगमः ॥ ५६ ॥
śabdaśaktiṃ gate śrotre varāke svārthapīḍite ,
tadahaṃkāraduḥkhasya nirbījasya ka āgamaḥ 56
56. śabdaśaktim gate śrotre varāke svārthapīḍite
tat ahaṃkāraduḥkhasya nirbījasya kaḥ āgamaḥ
56. varāke śrotre svārthapīḍite śabdaśaktim gate
nirbījasya tat ahaṃkāraduḥkhasya kaḥ āgamaḥ
56. When the wretched ear (śrotra), in its own function, has attained the power of sound and is afflicted by its object, what is the origin of the suffering that arises from that ego (ahaṅkāra), which is inherently rootless?
आत्मभरित्वेन निजे घ्राणे स्वं गन्धमागते ।
अहं घ्रातेति यो माता तं चौरं नैव वेद्म्यहम् ॥ ५७ ॥
ātmabharitvena nije ghrāṇe svaṃ gandhamāgate ,
ahaṃ ghrāteti yo mātā taṃ cauraṃ naiva vedmyaham 57
57. ātmabharitvena nije ghrāṇe svam gandham āgate ahaṃ
ghrātā iti yaḥ mātā tam cauram na eva vedmi aham
57. nije ghrāṇe ātmabharitvena svam gandham āgate yaḥ
aham ghrātā iti mātā tam cauram aham na eva vedmi
57. When its own scent (gandha) has reached its own nose (ghrāṇa), which is operating in its inherent capacity, I certainly do not know that thief who perceives, "I am the one who smells."
मृगतृष्णाक्रमेणैषा भावना व्यर्थभाविनी ।
भावस्तस्यामसत्यायां यः सोऽयमिति संभ्रमः ॥ ५८ ॥
mṛgatṛṣṇākrameṇaiṣā bhāvanā vyarthabhāvinī ,
bhāvastasyāmasatyāyāṃ yaḥ so'yamiti saṃbhramaḥ 58
58. mṛgatṛṣṇākrameṇa eṣā bhāvanā vyarthabhāvinī bhāvaḥ
tasyām asatyāyām yaḥ saḥ ayam iti saṃbhramaḥ
58. eṣā vyarthabhāvinī bhāvanā mṛgatṛṣṇākrameṇa bhāvaḥ
tasyām asatyāyām yaḥ saḥ ayam iti saṃbhramaḥ
58. This conception (bhāvanā) is like a mirage, creating futility. The sense of reality ("this is that") that arises regarding that unreal conception is sheer delusion.
वासनाहीनमप्येतच्चक्षुरादीन्द्रियैः स्वतः ।
प्रवर्तते बहिः स्वार्थे वासना नात्र कारणम् ॥ ५९ ॥
vāsanāhīnamapyetaccakṣurādīndriyaiḥ svataḥ ,
pravartate bahiḥ svārthe vāsanā nātra kāraṇam 59
59. vāsanāhīnam api etat cakṣur-ādi indriyaiḥ svataḥ
pravartate bahiḥ svārthe vāsanā na atra kāraṇam
59. etat vāsanāhīnam api cakṣur-ādi indriyaiḥ svataḥ
bahiḥ svārthe pravartate atra vāsanā kāraṇam na
59. Even without latent impressions (vāsanā), these senses like the eyes spontaneously engage externally with their respective objects. Latent impressions (vāsanā) are not the cause of this activity.
वासनारहितं कर्म क्रियते ननु चित्त हे ।
केवलं नानुभूयन्ते सुखदुःखदृशोऽग्रगाः ॥ ६० ॥
vāsanārahitaṃ karma kriyate nanu citta he ,
kevalaṃ nānubhūyante sukhaduḥkhadṛśo'gragāḥ 60
60. vāsanā-rahitam karma kriyate nanu citta he
kevalam na anubhūyante sukha-duḥkha-dṛśaḥ agragaḥ
60. he citta nanu vāsanā-rahitam karma kriyate
kevalam agragaḥ sukha-duḥkha-dṛśaḥ na anubhūyante
60. Oh mind (citta), action (karma) is indeed performed even without latent impressions (vāsanā). It is just that the primary experiences of pleasure and pain are not felt.
तस्मान्मूर्खाणीन्द्रियाणि त्यक्त्वान्तर्वासनां निजाम् ।
कुरुध्वं कर्म हे सर्वं न दुःखं समवाप्स्यथ ॥ ६१ ॥
tasmānmūrkhāṇīndriyāṇi tyaktvāntarvāsanāṃ nijām ,
kurudhvaṃ karma he sarvaṃ na duḥkhaṃ samavāpsyatha 61
61. tasmāt mūrkhāṇi indriyāṇi tyaktvā antar vāsanām nijām
kurudhvam karma he sarvam na duḥkham samavāpsyatha
61. tasmāt he sarvam mūrkhāṇi indriyāṇi nijām antar vāsanām
tyaktvā karma kurudhvam duḥkham na samavāpsyatha
61. Therefore, O everyone, abandon the foolish senses and your own internal latent impressions (vāsanā), and perform all actions (karma); then you will not experience suffering.
भवद्भिरेव दुःखाय वासनावासिता मुधा ।
बालैः पङ्कक्रीडनकं विनाशेनेव खिन्नता ॥ ६२ ॥
bhavadbhireva duḥkhāya vāsanāvāsitā mudhā ,
bālaiḥ paṅkakrīḍanakaṃ vināśeneva khinnatā 62
62. bhavadbhiḥ eva duḥkhāya vāsanā vāsitā mudhā
bālaiḥ paṅka-krīḍanakam vināśena iva khinnatā
62. भवद्भिः एव वासना मुधा दुःखाय वासिता इव बालैः पङ्क क्रीडनकम् विनाशेण खिन्नता ।
62. It is indeed by you yourselves that latent impressions (vāsanā) are uselessly created for your own suffering. This is like children experiencing distress when their mud playthings are destroyed.
वासनाद्या दृशः सर्वा व्यतिरिक्तास्तु नात्मनः ।
जलादिव तरङ्गाद्या ज्ञस्यैवान्यस्य नानघ ॥ ६३ ॥
vāsanādyā dṛśaḥ sarvā vyatiriktāstu nātmanaḥ ,
jalādiva taraṅgādyā jñasyaivānyasya nānagha 63
63. vāsanādyāḥ dṛśaḥ sarvāḥ vyatiriktāḥ tu na ātmanaḥ
jalāt iva taraṅgādyāḥ jñasya eva anyasya na anagha
63. anagha vāsanādyāḥ sarvāḥ dṛśaḥ ātmanaḥ tu na
vyatiriktāḥ jalāt iva taraṅgādyāḥ eva jñasya anyasya na
63. All perceptions, starting with inherent tendencies (vāsanā), are not distinct from the self (ātman). Just as waves, for instance, are not separate from water, these perceptions belong only to the knower, O sinless one, and not to anyone else.
तृष्णयैव विनष्टाः स्थ व्यर्थमिन्द्रियबालकाः ।
कोशकारकुकृमयस्तन्तुनेव स्वयंभुवा ॥ ६४ ॥
tṛṣṇayaiva vinaṣṭāḥ stha vyarthamindriyabālakāḥ ,
kośakārakukṛmayastantuneva svayaṃbhuvā 64
64. tṛṣṇayā eva vinaṣṭāḥ stha vyartham indriyabālakāḥ
kośakārakukṛmayaḥ tantunā iva svayambhuvā
64. indriyabālakāḥ stha vyartham tṛṣṇayā eva vinaṣṭāḥ
svayambhuvā tantunā iva kośakārakukṛmayaḥ
64. You, O victims of your senses, are fruitlessly destroyed solely by craving, just like those silk-producing worms are by the very thread they themselves generate.
तृष्णयैवेह लुठथ जरामरणसंकटे ।
भ्रमदृष्ट्येव शिखरिपथिकाः श्वभ्रभूमिषु ॥ ६५ ॥
tṛṣṇayaiveha luṭhatha jarāmaraṇasaṃkaṭe ,
bhramadṛṣṭyeva śikharipathikāḥ śvabhrabhūmiṣu 65
65. tṛṣṇayā eva iha luṭhatha jarāmaraṇasaṅkaṭe
bhramadṛṣṭyā iva śikharipathikāḥ śvabhrabhūmiṣu
65. iha yūyam tṛṣṇayā eva jarāmaraṇasaṅkaṭe luṭhatha
bhramadṛṣṭyā iva śikharipathikāḥ śvabhrabhūmiṣu
65. Here in this world, you wallow in the predicament of old age and death solely due to craving, just as mountain travelers (stumble) into precipitous regions because of their deluded vision.
वासनैवेह भवतां हेतुरेकत्र बन्धने ।
रज्जुः शून्याशयप्रोता मुक्तानामातता यथा ॥ ६६ ॥
vāsanaiveha bhavatāṃ heturekatra bandhane ,
rajjuḥ śūnyāśayaprotā muktānāmātatā yathā 66
66. vāsanā eva iha bhavatām hetuḥ ekatra bandhane
rajjuḥ śūnyāśayaprotā muktānām ātatā yathā
66. iha bhavatām ekatra bandhane vāsanā eva hetuḥ
yathā muktānām śūnyāśayaprotā ātatā rajjuḥ
66. Here, for you, it is latent impressions (vāsanā) alone that are the cause of your singular bondage. It is like a rope that, for the liberated (mokṣa), is stretched out yet strung through an empty intent, holding no real power.
कल्पनामात्रकलिता सत्यैषा हि न वस्तुतः ।
असंकल्पनमात्रेण दात्रेणेव विलूयते ॥ ६७ ॥
kalpanāmātrakalitā satyaiṣā hi na vastutaḥ ,
asaṃkalpanamātreṇa dātreṇeva vilūyate 67
67. kalpanāmātrakalitā satyā eṣā hi na vastutaḥ
| asaṅkalpanamātreṇa dātreṇa iva vilūyate ||
67. eṣā hi kalpanāmātrakalitā satyā na vastutaḥ
asaṅkalpanamātreṇa dātreṇa iva vilūyate
67. This (phenomenal world or perceived reality) is certainly conceived as true merely by imagination, but it is not real in substance. It is cut down, as if by a sickle, simply by not conceptualizing it.
एषा हि भवतामेव विमोहाय क्षयाय च ।
वातलेखेव दीपानां स्फुरतामपि तेजसाम् ॥ ६८ ॥
eṣā hi bhavatāmeva vimohāya kṣayāya ca ,
vātalekheva dīpānāṃ sphuratāmapi tejasām 68
68. eṣā hi bhavatām eva vimohāya kṣayāya ca |
vātalekhā iva dīpānām sphuratām api tejasām ||
68. eṣā hi bhavatām eva vimohāya kṣayāya ca
dīpānām sphuratām api tejasām vātalekhā iva
68. Indeed, this (illusory perception) leads to your delusion and ultimate destruction, just as a sudden gust of wind affects even brilliantly shining lamps.
हे चित्त सर्वेन्द्रियकोश तस्मात्सर्वेन्द्रियैरैक्यमुपेत्य नूनम् ।
आलोक्य चात्मानमसत्स्वरूपं निर्वाणमेवामलबोधमास्स्व ॥ ६९ ॥
he citta sarvendriyakośa tasmātsarvendriyairaikyamupetya nūnam ,
ālokya cātmānamasatsvarūpaṃ nirvāṇamevāmalabodhamāssva 69
69. he citta sarvendriyakośa tasmāt
sarvendriyaiḥ aikyam upetya nūnam
| ālokya ca ātmānam asatsvarūpam
nirvāṇam eva amala bodham āssva ||
69. he citta sarvendriyakośa tasmāt
nūnam sarvendriyaiḥ aikyam upetya
ca asatsvarūpam ātmānam ālokya
amala bodham eva nirvāṇam āssva
69. O mind, you who are the sheath of all senses! Therefore, having truly achieved unity with all the senses, and having seen the (ego-) self (ātman) as fundamentally unreal, abide in the pure consciousness (bodha) that is ultimate liberation (nirvāṇa).
विषयविषविषूचिकामनन्तां निपुणमहंस्थितिवासनामपास्य ।
अभिमतपरिहारमन्त्रयुक्त्या भव विभवो भगवान्भियामभूमिः ॥ ७० ॥
viṣayaviṣaviṣūcikāmanantāṃ nipuṇamahaṃsthitivāsanāmapāsya ,
abhimataparihāramantrayuktyā bhava vibhavo bhagavānbhiyāmabhūmiḥ 70
70. viṣayaviṣaviṣūcikām anantām nipuṇam
ahaṃsthitavāsanām apāsya |
abhimataparīhāramantrayuktyā bhava
vibhavaḥ bhagavān bhiyām abhūmiḥ ||
70. anantām viṣayaviṣaviṣūcikām nipuṇam
ahaṃsthitavāsanām apāsya
abhimataparīhāramantrayuktyā vibhavaḥ
bhagavān bhiyām abhūmiḥ bhava
70. Discarding the endless affliction, like cholera, caused by the poison of sense objects, and skillfully abandoning the subtle impression (vāsanā) of the ego (ahaṅkāra), by means of the effective mantra for rejecting all desired things, become glorious, divine, and free from the ground of all fears.

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 Chapter 50 Chapter 51 Chapter 52 (current chapter) 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