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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-54

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श्रीवसिष्ठ उवाच ।
इति निर्णीय ततया धिया धवलया मुनिः ।
बद्धपद्मासनस्तस्थावर्धोन्मीलितलोचनः ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti nirṇīya tatayā dhiyā dhavalayā muniḥ ,
baddhapadmāsanastasthāvardhonmīlitalocanaḥ 1
1. śrīvasiṣṭhaḥ uvāca iti nirṇīya tatayā dhiyā dhavalayā
muniḥ baddhapadmāsanaḥ tasthau ardha-unmīlita-locanaḥ
1. śrīvasiṣṭhaḥ uvāca muniḥ iti tatayā dhavalayā dhiyā nirṇīya,
baddhapadmāsanaḥ ardha-unmīlita-locanaḥ tasthau.
1. Śrī Vasiṣṭha said: Having thus resolved with a pure and profound intellect, the sage sat in the lotus posture (padmāsana) with his eyes half-closed.
ओमित्येतत्परं ब्रह्म निर्णीय स मुनिस्तदा ।
ॐकारोच्चारितो येन तेनाप्तं परमं पदम् ॥ २ ॥
omityetatparaṃ brahma nirṇīya sa munistadā ,
oṃkāroccārito yena tenāptaṃ paramaṃ padam 2
2. om iti etat param brahma nirṇīya saḥ muniḥ tadā
oṃkāraḥ uccāritaḥ yena tena āptam paramam padam
2. saḥ muniḥ tadā om iti etat param brahma nirṇīya,
yena oṃkāraḥ uccāritaḥ tena paramam padam āptam.
2. That sage, having then ascertained that "Om" is the supreme (brahman), attained the supreme state by uttering the Om sound (oṃkāra).
ॐकारमकरोत्तारस्वरमूर्ध्वगतध्वनिम् ।
सम्यगाहतलाङ्गूलं घण्टाकुण्डमिवारवम् ॥ ३ ॥
oṃkāramakarottārasvaramūrdhvagatadhvanim ,
samyagāhatalāṅgūlaṃ ghaṇṭākuṇḍamivāravam 3
3. oṃkāram akarot tārasvaram ūrdhvagata-dhvanim
samyak āhata-lāṅgūlam ghaṇṭākuṇḍam iva āravam
3. oṃkāram tārasvaram ūrdhvagata-dhvanim,
samyak āhata-lāṅgūlam ghaṇṭākuṇḍam iva āravam akarot.
3. He produced the Om sound (oṃkāra) with a high-pitched, upward-moving vibration, like the ringing sound from a bell (ghaṇṭā) when its clapper has been struck well.
ओमुच्चारयतस्तस्य संवित्तत्त्वे तदुन्मुखे ।
यावदोंकारमूर्धस्थे वितते विमलात्मनि ॥ ४ ॥
omuccārayatastasya saṃvittattve tadunmukhe ,
yāvadoṃkāramūrdhasthe vitate vimalātmani 4
4. om uccārayataḥ tasya saṃvit-tattve tat-unmukhe
yāvat oṃkāra-mūrdha-sthe vitate vimala-ātmani
4. om uccārayataḥ tasya saṃvit-tattve,
tat-unmukhe,
yāvat oṃkāra-mūrdha-sthe,
vitate,
vimala-ātmani.
4. For him who was uttering Om, his consciousness (saṃvit) was directed towards that ultimate principle of reality, and remained absorbed in the expansive, pure (ātman) that resides at the peak of the Om sound (oṃkāra).
सार्धत्र्यंशात्ममात्रस्य प्रथमेंऽशे स्फुटारवे ।
प्रणवस्य समाक्षुब्धप्राणारणितदेहके ॥ ५ ॥
sārdhatryaṃśātmamātrasya prathameṃ'śe sphuṭārave ,
praṇavasya samākṣubdhaprāṇāraṇitadehake 5
5. sārdhatryaṃśātmamātrasya prathame aṃśe sphuṭārave
praṇavasya samākṣubdhaprāṇāraṇitadehake
5. samākṣubdhaprāṇāraṇitadehake sārdhatryaṃśātmamātrasya
praṇavasya prathame aṃśe sphuṭārave
5. Within the body, which was thoroughly agitated by the resonant sound of the life-force (prāṇa), during the first part, with its clear sound, of the praṇava (Om), whose intrinsic nature (ātman) consists of merely three and a half mātrās.
रेचकाख्योऽखिलं कायं प्राणनिष्क्रमणक्रमः ।
रिक्तीचकार पीताम्बुरगस्त्य इव सागरम् ॥ ६ ॥
recakākhyo'khilaṃ kāyaṃ prāṇaniṣkramaṇakramaḥ ,
riktīcakāra pītāmburagastya iva sāgaram 6
6. recakaḥ ākhyaḥ akhilaṃ kāyaṃ prāṇaniṣkramaṇakramaḥ
riktīcakāra pītāmbuḥ agastyaḥ iva sāgaram
6. recakaḥ ākhyaḥ prāṇaniṣkramaṇakramaḥ akhilaṃ kāyaṃ riktīcakāra,
pītāmbuḥ agastyaḥ sāgaram iva
6. The process of exhalation (recaka), which involves the departure of the life-force (prāṇa), emptied the entire body, just as Agastya, having drunk the waters, emptied the ocean.
अतिष्ठत्प्राणपवनश्चिद्रसापूरिताम्बरे ।
त्यक्तदेहः परित्यक्तनीडः खग इवाम्बरे ॥ ७ ॥
atiṣṭhatprāṇapavanaścidrasāpūritāmbare ,
tyaktadehaḥ parityaktanīḍaḥ khaga ivāmbare 7
7. atiṣṭhat prāṇapavanaḥ cidrasāpūritāmbare
tyaktadehaḥ parityaktanīḍaḥ khagaḥ iva ambare
7. prāṇapavanaḥ tyaktadehaḥ cidrasāpūritāmbare atiṣṭhat,
parityaktanīḍaḥ khagaḥ ambare iva
7. The life-force (prāṇapavana) remained in the expanse (ambara) filled with the essence of consciousness (citrasa), having abandoned the body (deha), just like a bird that has abandoned its nest remains in the sky (ambara).
हृदयाग्निर्ज्वलज्ज्वालो ददाह निखिलं वपुः ।
उत्पातपवनोद्भूतो दावः शुष्कमिव द्रुमम् ॥ ८ ॥
hṛdayāgnirjvalajjvālo dadāha nikhilaṃ vapuḥ ,
utpātapavanodbhūto dāvaḥ śuṣkamiva drumam 8
8. hṛdayāgniḥ jvalajjvālaḥ dadāha nikhilaṃ vapuḥ
utpātapavanodbhūtaḥ dāvaḥ śuṣkam iva drumam
8. jvalajjvālaḥ hṛdayāgniḥ nikhilaṃ vapuḥ dadāha,
utpātapavanodbhūtaḥ dāvaḥ śuṣkam drumam iva
8. The heart-fire (hṛdayāgni), with its burning flames, consumed the entire body, just as a forest fire (dāva), having arisen from a strong gust of wind, burns a dry tree.
यावदित्थमवस्थैषा प्रणवप्रथमक्रमे ।
बभूव न हठादेव हठयोगो हि दुःखदः ॥ ९ ॥
yāvaditthamavasthaiṣā praṇavaprathamakrame ,
babhūva na haṭhādeva haṭhayogo hi duḥkhadaḥ 9
9. yāvat ittham avasthā eṣā praṇavaprathamakrame
babhūva na haṭhāt eva haṭhayogaḥ hi duḥkhadaḥ
9. yāvat eṣā avasthā praṇavaprathamakrame ittham babhūva,
(sā) haṭhāt eva na (babhūva),
hi haṭhayogaḥ duḥkhadaḥ (asti)
9. This state, as it came to be in the initial stage of the sacred syllable (praṇava), did not arise from sudden, forceful exertion (haṭha), for forceful yoga (haṭha yoga) is indeed painful.
अथेतरांशावसरे प्रणवस्य समस्थितौ ।
निष्कम्पकुम्भको नाम प्राणानामभवत्क्रमः ॥ १० ॥
athetarāṃśāvasare praṇavasya samasthitau ,
niṣkampakumbhako nāma prāṇānāmabhavatkramaḥ 10
10. atha itarāṃśāvasare praṇavasya samasthitau
niṣkampakumbhakaḥ nāma prāṇānām abhavat kramaḥ
10. atha samasthitau praṇavasya itarāṃśāvasare,
prāṇānām niṣkampakumbhakaḥ nāma kramaḥ abhavat
10. Then, in the balanced state, during the phase of the other aspect of the sacred syllable (praṇava), a stage for the vital airs (prāṇa) named 'motionless breath retention (kumbhaka)' occurred.
न बहिर्नान्तरे नाधो नोर्ध्वं नाशासु तत्र ते ।
संक्षोभमगमन्प्राणा आपः संस्तम्भिता इव ॥ ११ ॥
na bahirnāntare nādho nordhvaṃ nāśāsu tatra te ,
saṃkṣobhamagamanprāṇā āpaḥ saṃstambhitā iva 11
11. na bahiḥ na antare na adhaḥ na ūrdhvam na āśāsu tatra
te saṃkṣobham agaman prāṇāḥ āpaḥ saṃstambhitā iva
11. tatra te prāṇāḥ na bahiḥ,
na antare,
na adhaḥ,
na ūrdhvam,
na āśāsu saṃkṣobham agaman,
saṃstambhitāḥ āpaḥ iva
11. Neither outside, nor inside, nor below, nor above, nor in the quarters did those vital airs (prāṇa) experience agitation there, just like waters completely restrained.
दग्धदेहपुरो वह्निः शशामाशनिवत्क्षणात् ।
अदृश्यत सितं भस्म शारीरं हिमपाण्डुरम् ॥ १२ ॥
dagdhadehapuro vahniḥ śaśāmāśanivatkṣaṇāt ,
adṛśyata sitaṃ bhasma śārīraṃ himapāṇḍuram 12
12. dagdhadehapuraḥ vahniḥ śaśāma aśanivat kṣaṇāt
adṛśyata sitam bhasma śārīram himapāṇḍuram
12. dagdhadehapuraḥ vahniḥ aśanivat kṣaṇāt śaśāma.
sitam śārīram himapāṇḍuram bhasma adṛśyata
12. The fire, which had completely consumed the body, instantly extinguished like a thunderbolt. Then, white bodily ash, pale as snow, became visible.
यत्र कर्पूरशय्यायां सुप्तानीव सुखोचितम् ।
शरीरास्थीनि लक्ष्यन्ते निष्पन्दानि सितानि च ॥ १३ ॥
yatra karpūraśayyāyāṃ suptānīva sukhocitam ,
śarīrāsthīni lakṣyante niṣpandāni sitāni ca 13
13. yatra karpūraśayyāyām suptāni iva sukhocitam
śarīrāsthīni lakṣyante niṣpandāni sitāni ca
13. yatra,
karpūraśayyāyām sukhocitam suptāni iva,
niṣpandāni sitāni ca śarīrāsthīni lakṣyante.
13. Where, as if sleeping comfortably accustomed on a camphor bed, the motionless and white bones of the body are seen.
तद्भस्म पवनानीतं सास्थि वायुरयोजयत् ।
स्वदेहे भृशमुत्सन्ने त्रिनेत्रव्रतवानिव ॥ १४ ॥
tadbhasma pavanānītaṃ sāsthi vāyurayojayat ,
svadehe bhṛśamutsanne trinetravratavāniva 14
14. tat bhasma pavanānītam sāsthi vāyuḥ ayojayat
svadehe bhṛśam utsanne trinetravratavān iva
14. vāyuḥ pavanānītam sāsthi tat bhasma,
bhṛśam utsanne svadehe,
trinetravratavān iva ayojayat.
14. That ash, which was brought by the wind and included bones, the wind (vāyuḥ) then applied to its own body, which was greatly decayed, as if observing a vow to the three-eyed god (Śiva).
तच्चण्डपवनोद्धूतमावृत्त्य गगनं क्षणात् ।
शरदीवाभ्रमिहिका क्वापि भस्मास्थिमद्ययौ ॥ १५ ॥
taccaṇḍapavanoddhūtamāvṛttya gaganaṃ kṣaṇāt ,
śaradīvābhramihikā kvāpi bhasmāsthimadyayau 15
15. tat caṇḍapavanoddhūtam āvṛtya gaganam kṣaṇāt
śaradi iva abhramihikā kvāpi bhasmāsthi madyayau
15. tat caṇḍapavanoddhūtam bhasmāsthi,
kṣaṇāt gaganam āvṛtya,
śaradi abhramihikā iva,
kvāpi madyayau.
15. That ash and bones, stirred up by the fierce wind, covered the sky in an instant. Like cloud-mist in autumn, the ash and bones vanished somewhere.
यावदित्थमवस्थैषा प्रणवस्यापरे क्रमे ।
बभूव न हठादेव हठयोगो हि दुःखदः ॥ १६ ॥
yāvaditthamavasthaiṣā praṇavasyāpare krame ,
babhūva na haṭhādeva haṭhayogo hi duḥkhadaḥ 16
16. yāvat ittham avasthā eṣā praṇavasya apare krame
babhūva na haṭhāt eva haṭhayogaḥ hi duḥkhadaḥ
16. yāvat eṣā avasthā ittham,
praṇavasya apare krame babhūva,
na haṭhāt eva; hi haṭhayogaḥ duḥkhadaḥ (asti).
16. While this state existed thus, in another sequence of the (praṇava) Om, it did not come about suddenly, for (haṭha yoga) is indeed painful.
ततस्तृतीयावसरे प्रणवस्योपशान्तिदे ।
पूरणप्रपूरको नाम प्राणानामभवत्क्रमः ॥ १७ ॥
tatastṛtīyāvasare praṇavasyopaśāntide ,
pūraṇaprapūrako nāma prāṇānāmabhavatkramaḥ 17
17. tataḥ tṛtīyāvasare praṇavasya upaśāntide
pūraṇaprapūrakaḥ nāma prāṇānām abhavat kramaḥ
17. tataḥ tṛtīyāvasare praṇavasya upaśāntide
prāṇānām pūraṇaprapūrakaḥ nāma kramaḥ abhavat
17. Then, at the third stage, which bestows tranquility upon Om (praṇava), a particular process related to the vital breaths (prāṇa), named Pūraṇaprapūraka, came into existence.
अस्मिन्नवसरे प्राणाश्चेतनामृतमध्यगाः ।
व्योम्नि शीतलतामीयुर्हिमसंस्पर्शसुन्दरीम् ॥ १८ ॥
asminnavasare prāṇāścetanāmṛtamadhyagāḥ ,
vyomni śītalatāmīyurhimasaṃsparśasundarīm 18
18. asmin avasare prāṇāḥ cetanāmṛtamadhyagāḥ
vyomni śītalatām īyuḥ himasaṃsparśasundarīm
18. asmin avasare cetanāmṛtamadhyagāḥ prāṇāḥ
vyomni himasaṃsparśasundarīm śītalatām īyuḥ
18. At this stage, the vital breaths (prāṇa), having permeated the nectar of consciousness, attained a coolness in the subtle space (vyoman) that was as beautiful as the touch of snow.
क्रमाद्गगनमध्यस्थाश्चन्द्रमण्डलतां ययुः ।
धूमा गगनकोशस्थाः शीतलाम्बुदतामिव ॥ १९ ॥
kramādgaganamadhyasthāścandramaṇḍalatāṃ yayuḥ ,
dhūmā gaganakośasthāḥ śītalāmbudatāmiva 19
19. kramāt gaganamadhyasthāḥ candramaṇḍalatām
yayuḥ dhūmāḥ gaganakośasthāḥ śītalāmbudatām iva
19. kramāt gaganamadhyasthāḥ yayuḥ candramaṇḍalatām
iva dhūmāḥ gaganakośasthāḥ śītalāmbudatām
19. Gradually, those (vital breaths) situated in the midst of space attained the state of a lunar orb, just as smoke residing within the atmospheric sheath transforms into cool clouds.
कलाकलापसंपूर्णे ते तस्मिंश्चन्द्रमण्डले ।
पुण्यराशाविवापूर्णे रसायनमहार्णवे ॥ २० ॥
kalākalāpasaṃpūrṇe te tasmiṃścandramaṇḍale ,
puṇyarāśāvivāpūrṇe rasāyanamahārṇave 20
20. kalākalāpasaṃpūrṇe te tasmin candramaṇḍale
puṇyarāśau iva āpūrṇe rasāyanamahārṇave
20. te tasmin candramaṇḍale kalākalāpasaṃpūrṇe
iva rasāyanamahārṇave puṇyarāśau iva āpūrṇe
20. They (the vital breaths) were in that lunar orb, which was complete with all its phases, just as they would be in a great ocean of elixirs that is abundant, as if with a store of merits.
रसायनमया धाराः संपन्नाः प्राणवायवः ।
मणियष्टिसमाकारा जालेष्विन्दोरिवांशवः ॥ २१ ॥
rasāyanamayā dhārāḥ saṃpannāḥ prāṇavāyavaḥ ,
maṇiyaṣṭisamākārā jāleṣvindorivāṃśavaḥ 21
21. rasāyanamayāḥ dhārāḥ saṃpannāḥ prāṇavāyavaḥ
maṇiyaṣṭisamākārāḥ jāleṣu indoḥ iva aṃśavaḥ
21. rasāyanamayāḥ dhārāḥ prāṇavāyavaḥ saṃpannāḥ
maṇiyaṣṭisamākārāḥ indoḥ aṃśavaḥ jāleṣu iva
21. Streams full of vitalizing elixir (rasāyana) were formed, resembling life-breaths (prāṇavāyu). They appeared like shafts of gems, or like the moon's rays visible through lattices.
सा पपाताम्बराद्धारा शेषे शारीरभस्मनि ।
रसायनी हरशिरःपतितेव सुरापगा ॥ २२ ॥
sā papātāmbarāddhārā śeṣe śārīrabhasmani ,
rasāyanī haraśiraḥpatiteva surāpagā 22
22. sā papāta ambarāt dhārā śeṣe śārīrabhasmani
rasāyanī haraśiraḥpatitā iva surāpagā
22. sā rasāyanī dhārā ambarāt śeṣe śārīrabhasmani
papāta haraśiraḥpatitā surāpagā iva
22. That invigorating (rasāyanī) stream (dhārā) fell from the sky (ambarāt) onto the remaining bodily ashes (śārīrabhasmani), just like the celestial river (surāpagā) fell upon the head of Hara (Shiva).
उदभूदिन्दुबिम्बाभं चतुर्बाहुवपुस्तया ।
प्रस्फुरन्मन्दरादब्धेः पारिजात इव द्रुमः ॥ २३ ॥
udabhūdindubimbābhaṃ caturbāhuvapustayā ,
prasphuranmandarādabdheḥ pārijāta iva drumaḥ 23
23. udabhūt indubimbābham caturbāhuvapuḥ tayā
prasphuran mandarāt abdheḥ pārijātaḥ iva drumaḥ
23. tayā indubimbābham caturbāhuvapuḥ udabhūt
abdheḥ mandarāt prasphuran pārijātaḥ drumaḥ iva
23. By means of that [stream], a four-armed body (caturbāhuvapus) emerged, resembling the orb of the moon, like the Pārijāta tree (pārijāta) shining forth from the ocean after the churning with Mount Mandara.
उद्दालकशरीरं तन्नारायणतयोदितम् ।
प्रफुल्लनेत्रवक्त्राब्जमाबभौ दीप्तिसुन्दरम् ॥ २४ ॥
uddālakaśarīraṃ tannārāyaṇatayoditam ,
praphullanetravaktrābjamābabhau dīptisundaram 24
24. uddālakśarīram tat nārāyaṇatayā uditam
praphullanetravaktrābjam ābabhau dīptisundaram
24. tat uddālakśarīram nārāyaṇatayā uditam
praphullanetravaktrābjam dīptisundaram ābabhau
24. That body of Uddālaka, having appeared as Nārāyaṇa, shone splendidly, beautiful with radiance, and with eyes and a face like blooming lotuses.
रसायनमयाः प्राणास्तच्छरीरमपूरयन् ।
सलिलौघा इव सरो वृक्षं मधुरसा इव ॥ २५ ॥
rasāyanamayāḥ prāṇāstaccharīramapūrayan ,
salilaughā iva saro vṛkṣaṃ madhurasā iva 25
25. rasāyanamayāḥ prāṇāḥ tat śarīram apūrayan
salilaughāḥ iva saraḥ vṛkṣam madhurasāḥ iva
25. rasāyanamayāḥ prāṇāḥ tat śarīram apūrayan yathā salilaughāḥ saraḥ iva,
yathā ca madhurasāḥ vṛkṣam iva
25. The life-breaths (prāṇa), full of vital essence, filled that body, just as torrents of water fill a lake, or as sweet saps fill a tree.
अन्तःकुण्डलिनीं प्राणाः पूरयामासुरादृताः ।
चक्रानुवर्तप्रसृतां पयांसीव सरिद्वराम् ॥ २६ ॥
antaḥkuṇḍalinīṃ prāṇāḥ pūrayāmāsurādṛtāḥ ,
cakrānuvartaprasṛtāṃ payāṃsīva saridvarām 26
26. antaḥkuṇḍalinīm prāṇāḥ pūrayāmāsuḥ ādṛtāḥ
cakrānuvartaprasṛtām payāṃsi iva saridvarām
26. ādṛtāḥ prāṇāḥ cakrānuvartaprasṛtām
antaḥkuṇḍalinīm pūrayāmāsuḥ payāṃsi saridvarām iva
26. The attentive life-breaths (prāṇa) filled the internal kuṇḍalinī (śakti), which spreads following the cakras, just as waters fill an excellent river.
प्रकृतस्थं बभूवास्य तच्छरीरं द्विजन्मनः ।
प्रावृट्शरीरविगमे धौतं तलमिवावनेः ॥ २७ ॥
prakṛtasthaṃ babhūvāsya taccharīraṃ dvijanmanaḥ ,
prāvṛṭśarīravigame dhautaṃ talamivāvaneḥ 27
27. prakṛtastham babhūva asya tat śarīram dvijanmanaḥ
prāvṛṭśarīravigame dhautam talam iva avaneḥ
27. asya dvijanmanaḥ tat śarīram prakṛtastham babhūva
prāvṛṭśarīravigame dhautam avaneḥ talam iva
27. That body of this twice-born one (dvijanman) was restored to its natural state, like the earth's surface cleansed (dhauta) at the end of the rainy season (prāvṛṭ).
अथ पद्मासनगतः कृत्वा देहे स्थितिं दृढम् ।
आलान इव मातङ्गं निबद्ध्येन्द्रियपञ्चकम् ॥ २८ ॥
atha padmāsanagataḥ kṛtvā dehe sthitiṃ dṛḍham ,
ālāna iva mātaṅgaṃ nibaddhyendriyapañcakam 28
28. atha padmāsanagataḥ kṛtvā dehe sthitim dṛḍham
ālānaḥ iva mātaṅgam nibaddhya indriyapañcakam
28. atha padmāsanagataḥ (saḥ) dehe dṛḍham sthitim kṛtvā,
indriyapañcakam nibaddhya (yathā) ālānaḥ mātaṅgam iva
28. Then, having settled into the lotus posture (padmāsana) and established a firm stability in the body, he restrained the group of five senses (indriya), just as a tying-post restrains an elephant.
निर्विकल्पसमाध्यर्थं व्यवसायमुपाददे ।
स्वभावं स्वच्छतां नेतुं शरत्काल इवामलम् ॥ २९ ॥
nirvikalpasamādhyarthaṃ vyavasāyamupādade ,
svabhāvaṃ svacchatāṃ netuṃ śaratkāla ivāmalam 29
29. nirvikalpasamādhyartham vyavasāyam upādade |
svabhāvam svacchhatām netum śaratkālaḥ iva amalam ||
29. ahaṃ nirvikalpasamādhyartham vyavasāyam upādade
śaratkālaḥ iva svabhāvam amalam svacchhatām netum
29. I adopted a firm resolve for the sake of "nirvikalpa samadhi" (meditative absorption without distinction), to bring my intrinsic nature (svabhāva) to a state of spotless clarity, just as the autumn season makes [the environment] pure.
प्रशान्तवातहरिणमाशादिगणगामिनम् ।
चिन्तया हृदयं निन्ये दूराद्रज्ज्वेव कीलकम् ॥ ३० ॥
praśāntavātahariṇamāśādigaṇagāminam ,
cintayā hṛdayaṃ ninye dūrādrajjveva kīlakam 30
30. praśāntavātahariṇam āśādigaṇagāminam | cintayā
hṛdayam ninye dūrāt rajjvā iva kīlakam ||
30. ahaṃ cintayā hṛdayam āśādigaṇagāminam
praśāntavātahariṇam ninye dūrāt rajjvā iva kīlakam
30. By [focused] thought (cintayā), I led (ninye) my heart (hṛdayam) – which naturally pursued the multitude of hopes and desires (āśādigaṇagāminam), and was [being made] like a deer whose restless impulses were calmed (praśāntavātahariṇam) – just as a peg (kīlakam) is drawn from afar (dūrāt) with a rope (rajjvā iva).
धावमानमधो मत्तं चित्तं विमलमाकुलम् ।
बलात्संरोधयामास सेतुर्जलमिव द्रुतम् ॥ ३१ ॥
dhāvamānamadho mattaṃ cittaṃ vimalamākulam ,
balātsaṃrodhayāmāsa seturjalamiva drutam 31
31. dhāvamānam adhaḥ mattam cittam vimalam ākulam |
balāt saṃrodhayāmāsa setuḥ jalam iva drutam ||
31. setuḥ drutam jalam iva balāt dhāvamānam adhaḥ
mattam vimalam ākulam cittam saṃrodhayāmāsa
31. I forcibly restrained the mind (cittam) – which, though intrinsically pure (vimalam), was rushing downwards, frenzied, and agitated – just as a dam (setuḥ) forcibly restrains swiftly flowing water.
निमिमील दृशावर्धं परिपक्ष्मलपक्ष्मके ।
निस्पन्दतारामधुरे संध्याकाल इवाम्बुजे ॥ ३२ ॥
nimimīla dṛśāvardhaṃ paripakṣmalapakṣmake ,
nispandatārāmadhure saṃdhyākāla ivāmbuje 32
32. nimimīla dṛśau ardham paripakṣmalapakṣmake |
nispandatārāmadhure sandhyākālaḥ iva ambuje ||
32. ahaṃ dṛśau ardham nimimīla paripakṣmalapakṣmake
nispandatārāmadhure sandhyākālaḥ iva ambuje
32. I half-closed my two eyes (dṛśau), which were adorned with dense eyelashes and had steady, charming pupils, just like two lotuses (ambuje) at evening time [are softly closed and charming].
सौम्यतामनयन्मौनी प्राणापानजवं मुखे ।
श्वसनं श्रेयसे देशे प्रशस्तः समयो यथा ॥ ३३ ॥
saumyatāmanayanmaunī prāṇāpānajavaṃ mukhe ,
śvasanaṃ śreyase deśe praśastaḥ samayo yathā 33
33. saumyatām anayan maunī prāṇāpānajavaṃ mukhe
śvasanaṃ śreyase deśe praśastaḥ samayaḥ yathā
33. maunī prāṇāpānajavaṃ mukhe saumyatām anayan
śvasanaṃ śreyase yathā deśe samayaḥ praśastaḥ
33. The silent sage (maunī) made the swift movement of the vital breaths (prāṇa and apāna) in his mouth gentle and calm. This breathing was for his welfare, just as an auspicious time is praised in a suitable place.
तिलेभ्य इव तैलानि पृथक् चक्रे प्रयत्नतः ।
इन्द्रियाणीन्द्रियार्थेभ्यः कूर्मोऽङ्गानीव गोपयन् ॥ ३४ ॥
tilebhya iva tailāni pṛthak cakre prayatnataḥ ,
indriyāṇīndriyārthebhyaḥ kūrmo'ṅgānīva gopayan 34
34. tilebhyaḥ iva tailāni pṛthak cakre prayatnataḥ
indriyāṇi indriyārthebhyaḥ kūrmaḥ aṅgāni iva gopayan
34. prayatnataḥ indriyāṇi indriyārthebhyaḥ pṛthak cakre
kūrmaḥ aṅgāni iva gopayan yathā tilebhyaḥ tailāni iva
34. With effort, he separated his senses from their objects, just as oils are extracted from sesame seeds. He did this, withdrawing his senses just like a tortoise pulls its limbs into its shell.
बाह्यस्पर्शानशेषेण जहौ दूरे स धीरधीः ।
सहसा कुण्डकच्छन्नो मणिर्दूरत्विषो यथा ॥ ३५ ॥
bāhyasparśānaśeṣeṇa jahau dūre sa dhīradhīḥ ,
sahasā kuṇḍakacchanno maṇirdūratviṣo yathā 35
35. bāhyasparśān aśeṣeṇa jahau dūre saḥ dhīradhīḥ
sahasā kuṇḍakacchannaḥ maṇiḥ dūratviṣaḥ yathā
35. saḥ dhīradhīḥ bāhyasparśān aśeṣeṇa dūre jahau
yathā dūratviṣaḥ maṇiḥ sahasā kuṇḍakacchannaḥ
35. That firm-minded one completely abandoned external sensations, keeping them far away. He was like a lustrous gem whose distant brilliance is suddenly covered by a container.
विलीनानान्तरांश्चक्रे स्पर्शानुज्झितदर्शनात् ।
रसान्विटपकोशस्थान्मार्गशीर्ष इव द्रुमः ॥ ३६ ॥
vilīnānāntarāṃścakre sparśānujjhitadarśanāt ,
rasānviṭapakośasthānmārgaśīrṣa iva drumaḥ 36
36. vilīnān āntarān ca cakre sparśān ujjhitadarśanāt
rasān viṭapakośasthān mārgaśīrṣaḥ iva drumaḥ
36. ujjhitadarśanāt sparśān vilīnān āntarān ca cakre
yathā mārgaśīrṣaḥ drumaḥ viṭapakośasthān rasān iva
36. He caused his internal sensations to dissolve, following the abandonment of outer perception. He was like a tree in the month of Mārgaśīrṣa (early winter), which draws the vital saps residing within its branch-sheaths back into its core.
रुरोध गुदसंकोच्चान्नवद्वारानिलानथ ।
मुखसंस्थगितः कुम्भो रन्ध्रकोशानिवेतरान् ॥ ३७ ॥
rurodha gudasaṃkoccānnavadvārānilānatha ,
mukhasaṃsthagitaḥ kumbho randhrakośānivetarān 37
37. rur_odha guda-saṃkoccāt nava-dvāra-anilān atha
mukha-saṃsthagitaḥ kumbhaḥ randhra-kośān iva itarān
37. atha guda-saṃkoccāt nava-dvāra-anilān rur_odha
mukha-saṃsthagitaḥ kumbhaḥ itarān randhra-kośān iva
37. Then, by contracting the anus, he restrained the vital breaths (prāṇas) that flow through the nine bodily apertures (nava-dvāra), just as a pot, sealed at its mouth, blocks its other orifices.
स्वात्मरत्नप्रकाशाढ्यां स्पष्टां कुसुमलाञ्छिताम् ।
दधार कन्धरां धीरो मेरुः शृङ्गशिखामिव ॥ ३८ ॥
svātmaratnaprakāśāḍhyāṃ spaṣṭāṃ kusumalāñchitām ,
dadhāra kandharāṃ dhīro meruḥ śṛṅgaśikhāmiva 38
38. sva-ātma-ratna-prakāśa-āḍhyām spaṣṭām kusuma-lāñchitām
dadhāra kandharām dhīraḥ meruḥ śṛṅga-śikhām iva
38. dhīraḥ svātma-ratna-prakāśa-āḍhyām spaṣṭām
kusuma-lāñchitām kandharām dadhāra meruḥ śṛṅga-śikhām iva
38. The steadfast one held his neck, which was brilliant with the radiance of the jewel of his own self (ātman), clear and adorned with flowers, just as Mount Meru bears its summit.
बभार हृदयाकाशे मनः संयममागतम् ।
विन्ध्यखात इवोन्मत्तं गजं युक्तिवशीकृतम् ॥ ३९ ॥
babhāra hṛdayākāśe manaḥ saṃyamamāgatam ,
vindhyakhāta ivonmattaṃ gajaṃ yuktivaśīkṛtam 39
39. babhāra hṛdaya-ākāśe manaḥ saṃyamam āgatam
vindhya-khātaḥ iva unmattam gajam yukti-vaśīkṛtam
39. saḥ saṃyamam āgatam manaḥ hṛdaya-ākāśe babhāra
vindhya-khātaḥ yukti-vaśīkṛtam unmattam gajam iva
39. He held his mind, which had achieved restraint (saṃyama), within the space of his heart, just as a pit in the Vindhya mountains holds a wild elephant that has been brought under control through skillful means.
शरन्नभोवदासाद्य निर्मलामतिसौम्यताम् ।
जहार परिपूर्णाब्धेर्निर्वातस्याचलां श्रियम् ॥ ४० ॥
śarannabhovadāsādya nirmalāmatisaumyatām ,
jahāra paripūrṇābdhernirvātasyācalāṃ śriyam 40
40. śarat-nabhaḥ-vat āsādya nirmalām ati-saumyatām
jahāra paripūrṇa-abdheḥ nirvātasya acalām śriyam
40. saḥ śarat-nabhaḥ-vat nirmalām ati-saumyatām āsādya
nirvātasya paripūrṇa-abdheḥ acalām śriyam jahāra
40. Having attained a state of purity and supreme serenity, like a clear autumn sky, he surpassed the unwavering splendor of a perfectly calm, full ocean.
दुधावातिविकल्पौघान्प्रतिभासमुपेयुषः ।
पुरः परिस्फुरद्रूपान्मशकानिव मारुतः ॥ ४१ ॥
dudhāvātivikalpaughānpratibhāsamupeyuṣaḥ ,
puraḥ parisphuradrūpānmaśakāniva mārutaḥ 41
41. dudhāvā ativikalpaughān pratibhāsam upeyuṣaḥ
puraḥ parisphuradrūpān maśakān iva mārutaḥ
41. [saḥ] pratibhāsam upeyuṣaḥ ativikalpaughān puraḥ
parisphuradrūpān dudhāvā maśakān iva mārutaḥ
41. Just as the wind blows away mosquitoes, so [the wise person] dispelled the multitudes of excessive mental constructs (vikalpa) whose forms were flashing forth directly before [him], [constructs arising for] one who had entered into perception (pratibhāsa).
आगच्छतो यथाकामं प्रतिभासान्पुनः पुनः ।
अच्छिनन्मनसा शूरः खङ्गेनेव रणे रिपून् ॥ ४२ ॥
āgacchato yathākāmaṃ pratibhāsānpunaḥ punaḥ ,
acchinanmanasā śūraḥ khaṅgeneva raṇe ripūn 42
42. āgacchataḥ yathākāmam pratibhāsān punaḥ punaḥ
acchinat manasā śūraḥ khaṅgena iva raṇe ripūn
42. śūraḥ āgacchataḥ manasā yathākāmam punaḥ punaḥ
pratibhāsān acchinat iva khaṅgena raṇe ripūn
42. The brave one (śūraḥ), as he advanced, repeatedly severed with his mind (manas) the manifestations (pratibhāsa) that appeared at will, just as [one severs] enemies (ripu) with a sword in battle.
विकल्पौघे परालूने सोऽपश्यद्धदयाम्बरे ।
तमच्छन्नविवेकार्कं लोलकज्जलमेचकम् ॥ ४३ ॥
vikalpaughe parālūne so'paśyaddhadayāmbare ,
tamacchannavivekārkaṃ lolakajjalamecakam 43
43. vikalpaughe parālūne saḥ apaśyat hṛdayāmbare
tam acchannavivekārkam lolakajjalamecakam
43. vikalpaughe parālūne saḥ hṛdayāmbare tam
acchannavivekārkam lolakajjalamecakam apaśyat
43. When the multitude of mental constructs (vikalpa) was completely dispelled, he saw in the space of his heart (hṛdayāmbara) that 'sun of unobscured discrimination' (vivekārka), which was (still) dark like flickering lampblack.
तमप्युन्मार्जयामास सम्यक्स्वान्तविवस्वता ।
सम्यग्ज्ञानोदितेनाशु पवनेनेव कज्जलम् ॥ ४४ ॥
tamapyunmārjayāmāsa samyaksvāntavivasvatā ,
samyagjñānoditenāśu pavaneneva kajjalam 44
44. tam api unmārjayāmāsa samyaksvāntavivasvatā
samyagjñānoditena āśu pavanena iva kajjalam
44. [saḥ] tam api āśu samyaksvāntavivasvatā
samyagjñānoditena unmārjayāmāsa kajjalam pavanena iva
44. He also quickly wiped away that [darkness] with the sun of his right inner consciousness (svānta), which had arisen from right knowledge (samyagjñāna), just as [one wipes away] lampblack with the wind.
तमस्युपरते कान्तं तेजःपुञ्जं ददर्श सः ।
शार्वरे तिमिरे शान्ते प्रातःसंध्यामिवाम्बुजम् ॥ ४५ ॥
tamasyuparate kāntaṃ tejaḥpuñjaṃ dadarśa saḥ ,
śārvare timire śānte prātaḥsaṃdhyāmivāmbujam 45
45. tamasi uparate kāntam tejaḥpuñjam dadarśa saḥ
śārvare timire śānte prātaḥsandhyām iva ambujam
45. saḥ tamasi uparate śārvare timire śānte kāntam
tejaḥpuñjam ambujam iva prātaḥsandhyām dadarśa
45. When the darkness subsided, he saw a beautiful mass of light, just like a lotus opens at morning twilight when the nocturnal darkness has vanished.
तल्लुलाव स्थलाब्जानां वनं बाल इव द्विपः ।
अपिबच्चाप्यसृक्पूरं वेताल इव वेगतः ॥ ४६ ॥
tallulāva sthalābjānāṃ vanaṃ bāla iva dvipaḥ ,
apibaccāpyasṛkpūraṃ vetāla iva vegataḥ 46
46. tat lulāva sthalābjānām vanam bālaḥ iva dvipaḥ
apibat ca api asṛkpūram vetālaḥ iva vegataḥ
46. tat saḥ sthalābjānām vanam bālaḥ dvipaḥ iva lulāva
ca api asṛkpūram vetālaḥ iva vegataḥ apibat
46. Then he (the observer) cut down that forest of land-lotuses, just as a young elephant would. And he also swiftly drank the flood of blood, like a Vetāla.
तेजस्युपरते तस्य घूर्णमानं मनो मुनेः ।
निशाब्जवदगान्निद्रा लोलं क्षीबवदेव वा ॥ ४७ ॥
tejasyuparate tasya ghūrṇamānaṃ mano muneḥ ,
niśābjavadagānnidrā lolaṃ kṣībavadeva vā 47
47. tejasi uparate tasya ghūrṇamānam manaḥ muneḥ
niśābjavat agāt nidrā lolam kṣībavat eva vā
47. tejasi uparate tasya muneḥ ghūrṇamānam manaḥ (abhūt) kṣībavat eva vā lolam (ca abhūt),
(tataḥ) niśābjavat nidrā agāt
47. When that light subsided, the sage's mind, which had been whirling, became unsteady, or rather, like that of a drunkard. Then sleep came upon him, like a night-lotus closing.
मेघमालामिव मरुद्व्यालो नीलाब्जिनीमिव ।
यामिनीमिव तीक्ष्णांशुस्तामप्याशु लुलाव सः ॥ ४८ ॥
meghamālāmiva marudvyālo nīlābjinīmiva ,
yāminīmiva tīkṣṇāṃśustāmapyāśu lulāva saḥ 48
48. meghamālām iva marudvyālaḥ nīlābjinīm iva
yāminīm iva tīkṣṇāṃśuḥ tām api āśu lulāva saḥ
48. saḥ tām api āśu lulāva (yathā) marudvyālaḥ meghamālām iva,
(yathā kīṭaḥ) nīlābjinīm iva,
(yathā) tīkṣṇāṃśuḥ yāminīm iva.
48. He (the observer) also swiftly dispelled that sleep, just as a strong wind disperses a mass of clouds, or as (a powerful force would destroy) a pond of blue lotuses, or as the fierce-rayed sun consumes the night.
निद्राव्यपगमे तस्य भावयामास तन्मनः ।
व्योमश्यामलदृग्जन्तुर्नभसीव शिखण्डकान् ॥ ४९ ॥
nidrāvyapagame tasya bhāvayāmāsa tanmanaḥ ,
vyomaśyāmaladṛgjanturnabhasīva śikhaṇḍakān 49
49. nidrā-vyapagame tasya bhāvayāmāsa tat manaḥ
vyoma-śyāmala-dṛg-jantuḥ nabhasi iva śikhaṇḍakān
49. nidrā-vyapagame tasya manaḥ vyoma-śyāmala-dṛg-jantuḥ
nabhasi śikhaṇḍakān iva bhāvayāmāsa
49. When sleep departed from him, his mind began to conjure visions, just as a peacock, with eyes dark like the sky, might perceive other peacocks in the expanse of the heavens.
पयोद इव तापिच्छं नीहारमिव मारुतः ।
दीपस्तम इवाच्छात्म तदप्याशु ममार्ज सः ॥ ५० ॥
payoda iva tāpicchaṃ nīhāramiva mārutaḥ ,
dīpastama ivācchātma tadapyāśu mamārja saḥ 50
50. payodaḥ iva tāpiccham nīhāram iva mārutaḥ dīpaḥ
tamaḥ iva acchātma tat api āśu mamarja saḥ
50. saḥ tat api āśu mamarja,
payodaḥ tāpiccham iva,
mārutaḥ nīhāram iva,
dīpaḥ tamaḥ iva acchātma (ca mamarja)
50. He swiftly dispelled that (mental state), just as a cloud disperses gloom, as the wind clears away mist, and as a lamp banishes darkness, thereby also dispelling the clear, individual self (ātman).
व्योमसंविदि नष्टायां मूढं तस्याभवन्मनः ।
निद्रायां तु विलीनायां मैरेयमदवानिव ॥ ५१ ॥
vyomasaṃvidi naṣṭāyāṃ mūḍhaṃ tasyābhavanmanaḥ ,
nidrāyāṃ tu vilīnāyāṃ maireyamadavāniva 51
51. vyoma-saṃvidi naṣṭāyām mūḍham tasya abhavat
manaḥ nidrāyām tu vilīnāyām maireya-madavān iva
51. vyoma-saṃvidi naṣṭāyām tasya manaḥ mūḍham abhavat.
nidrāyām vilīnāyām tu (saḥ) maireya-madavān iva (abhavat)
51. When the awareness of the void (vyoma-saṃvid) was lost, his mind became bewildered. Yet, even as sleep completely vanished, he remained like one intoxicated by Maireya liquor.
मोहमप्येष मनसस्तं ममार्ज महाशयः ।
यामिनीजनितं जाड्यं भुवनादिव भास्करः ॥ ५२ ॥
mohamapyeṣa manasastaṃ mamārja mahāśayaḥ ,
yāminījanitaṃ jāḍyaṃ bhuvanādiva bhāskaraḥ 52
52. moham api eṣaḥ manasaḥ tam mamarja mahāśayaḥ
yāminī-janitam jāḍyam bhuvanāt iva bhāskaraḥ
52. eṣaḥ mahāśayaḥ manasaḥ tam moham api mamarja,
bhāskaraḥ bhuvanāt yāminī-janitam jāḍyam iva.
52. This great-souled one swiftly dispelled even that delusion (moha) of the mind, just as the sun removes the nocturnal inertia (jāḍya) generated by night from the world.
ततस्तेजस्तमोनिद्रामोहादिपरिवर्जितम् ।
कामप्यवस्थामासाद्य विशश्राम मनः क्षणम् ॥ ५३ ॥
tatastejastamonidrāmohādiparivarjitam ,
kāmapyavasthāmāsādya viśaśrāma manaḥ kṣaṇam 53
53. tataḥ tejaḥ tamaḥ nidrā moha-ādi parivarjitam
kām api avasthām āsādya viśaśrāma manaḥ kṣaṇam
53. tataḥ manaḥ tejaḥ tamaḥ nidrā moha-ādi parivarjitam
kām api avasthām āsādya kṣaṇam viśaśrāma
53. Then, the mind, having attained an indescribable state (avasthā) devoid of intense energy (tejas), inertia (tamas), sleep, delusion, and similar states, rested for a moment.
विश्रम्याशु पपाताङ्ग संविदं विश्वरूपिणीम् ।
सेतुरुद्धं सरोवारि प्रतीपं स्वमिवास्पदम् ॥ ५४ ॥
viśramyāśu papātāṅga saṃvidaṃ viśvarūpiṇīm ,
seturuddhaṃ sarovāri pratīpaṃ svamivāspadam 54
54. viśramya āśu papāta aṅga saṃvidam viśvarūpiṇīm
setuḥ ruddham saraḥ-vāri pratīpam svam iva āspadam
54. aṅga,
viśramya āśu (manaḥ) viśvarūpiṇīm saṃvidam papāta,
setuḥ ruddham saraḥ-vāri pratīpam svam āspadam iva.
54. Having rested, O dear one, the mind quickly plunged into the all-encompassing consciousness (saṃvid), just as dammed lake water, flowing against its natural current (pratīpam), returns to its own source (āspadam).
चिरानुसंधानवशात्स्वदनाच्च स्वसंविदः ।
ततश्चिन्मयतामागाद्धेम नूपुरतामिव ॥ ५५ ॥
cirānusaṃdhānavaśātsvadanācca svasaṃvidaḥ ,
tataścinmayatāmāgāddhema nūpuratāmiva 55
55. cira-anusandhāna-vaśāt svadanāt ca sva-saṃvidaḥ
tataḥ cit-mayatām āgāt hema nūpuratām iva
55. tataḥ cira-anusandhāna-vaśāt ca sva-saṃvidaḥ svadanāt,
(manaḥ) cinmayatām āgāt,
hema nūpuratām iva.
55. Then, through prolonged contemplation (anusandhāna) and the direct experience (svadana) of its own consciousness (saṃvid), it attained the state of pure consciousness (cit), just as gold (hema) transforms into an anklet.
चित्तत्वमथ संत्यज्य चित्तं चित्तत्त्वतां गतम् ।
अन्यदेव बभूवाशु पङ्कः कुम्भस्थितो यथा ॥ ५६ ॥
cittatvamatha saṃtyajya cittaṃ cittattvatāṃ gatam ,
anyadeva babhūvāśu paṅkaḥ kumbhasthito yathā 56
56. citta-tvam atha saṃtyajya cittam cit-tattvatām gatam
anyat eva babhūva āśu paṅkaḥ kumbha-sthitaḥ yathā
56. atha,
cittam,
cittatvam saṃtyajya,
cit-tattvatām gatam,
āśu anyat eva babhūva,
yathā kumbha-sthitaḥ paṅkaḥ (babhūva).
56. Then, having completely relinquished its mind-nature (cittatva), the mind (citta) itself, having attained the essential reality of consciousness (cit-tattva), quickly transformed into something entirely different, just as mud placed within a pot (kumbha) becomes a distinct, formed entity.
चेत्यं संत्यज्य चिच्छुद्धा चित्सामान्यमथाययौ ।
त्यक्तवीच्यादिभेदोऽब्धिर्वाःसामान्यमिवैकधीः ॥ ५७ ॥
cetyaṃ saṃtyajya cicchuddhā citsāmānyamathāyayau ,
tyaktavīcyādibhedo'bdhirvāḥsāmānyamivaikadhīḥ 57
57. cetyam saṃtyajya cit-śuddhā cit-sāmānyam atha āyayau
tyakta-vīcy-ādi-bhedaḥ abdhiḥ vāḥ-sāmānyam iva eka-dhīḥ
57. cit-śuddhā cetyam saṃtyajya atha cit-sāmānyam āyayau
tyakta-vīcy-ādi-bhedaḥ abdhiḥ vāḥ-sāmānyam iva eka-dhīḥ
57. Pure consciousness, abandoning the object of thought, then attained general consciousness, just as an ocean, having relinquished distinctions like waves, becomes a singular perception of the general nature of water.
त्यक्तभूतौघमननं ततो विश्वंभरं महत् ।
चिदाकाशं ततः शुद्धं सोऽभवद्बोधमागतः ॥ ५८ ॥
tyaktabhūtaughamananaṃ tato viśvaṃbharaṃ mahat ,
cidākāśaṃ tataḥ śuddhaṃ so'bhavadbodhamāgataḥ 58
58. tyakta-bhūta-ogha-mananam tataḥ viśvaṃbharum mahat
cit-ākāśam tataḥ śuddham saḥ abhavat bodham āgataḥ
58. tyakta-bhūta-ogha-mananam bodham āgataḥ saḥ tataḥ
viśvaṃbharam mahat śuddham cit-ākāśam abhavat
58. Having abandoned the contemplation of the mass of elements, and having attained realization, he then became the great, all-sustaining, pure sky of consciousness.
तत्र प्रापदथानन्दं दृश्यदर्शनवर्जितम् ।
अनन्तमुत्तमास्वादं रसायनमिवार्णवम् ॥ ५९ ॥
tatra prāpadathānandaṃ dṛśyadarśanavarjitam ,
anantamuttamāsvādaṃ rasāyanamivārṇavam 59
59. tatra prāpat atha ānandam dṛśya-darśana-varjitam
anantam uttama-āsvādam rasāyanam iva arṇavam
59. tatra atha dṛśya-darśana-varjitam anantam
uttama-āsvādam rasāyanam iva arṇavam ānandam prāpat
59. There, he then attained an infinite bliss, devoid of the seen and the seeing, with a supreme taste, like an ocean of elixir.
शरीरात्समवेतोऽसौ कामप्यवनिमागतः ।
सत्तासामान्यरूपात्मा बभूवानन्दसागरः ॥ ६० ॥
śarīrātsamaveto'sau kāmapyavanimāgataḥ ,
sattāsāmānyarūpātmā babhūvānandasāgaraḥ 60
60. śarīrāt samavetaḥ asau kām api avanim āgataḥ
sattā-sāmānya-rūpa-ātmā babhūva ānanda-sāgaraḥ
60. śarīrāt samavetaḥ asau kām api avanim āgataḥ
sattā-sāmānya-rūpa-ātmā ānanda-sāgaraḥ babhūva
60. Having emerged from the body and attained some (higher) state, that one, whose very self (ātman) was the form of general existence, became an ocean of bliss.
द्विजचेतनहंसोऽसावानन्दसरसि स्थितः ।
अतिष्ठच्छरदच्छे खे कलापूर्ण इवोडुपः ॥ ६१ ॥
dvijacetanahaṃso'sāvānandasarasi sthitaḥ ,
atiṣṭhaccharadacche khe kalāpūrṇa ivoḍupaḥ 61
61. dvijacetanahaṃsaḥ asau ānandasarasi sthitaḥ
atiṣṭhat śaradacche khe kalāpūrṇaḥ iva uḍupaḥ
61. asau dvijacetanahaṃsaḥ ānandasarasi sthitaḥ
śaradacche khe kalāpūrṇaḥ uḍupaḥ iva atiṣṭhat
61. That swan, the consciousness of the sage (dvija), remained situated in the lake of joy (ānanda), like the full moon in the clear autumn sky.
बभूवावातदीपाभो लिपिकर्मार्पितोपमः ।
वीतवीच्यम्बुधिप्रख्यो वृष्टमूकाम्बुदस्थितिः ॥ ६२ ॥
babhūvāvātadīpābho lipikarmārpitopamaḥ ,
vītavīcyambudhiprakhyo vṛṣṭamūkāmbudasthitiḥ 62
62. babhūva avātadīpābhaḥ lipikarmārpitopamaḥ
vītavīcyambudhiprakhyaḥ vṛṣṭamūkāmbudasthitiḥ
62. asau avātadīpābhaḥ lipikarmārpitopamaḥ
vītavīcyambudhiprakhyaḥ vṛṣṭamūkāmbudasthitiḥ babhūva
62. He became like a lamp in a windless place, like a likeness fixed in a painting, resembling an ocean without waves, and in the state of a silent cloud that has fully rained.
अथैतस्मिन्महालोके तिष्ठन्नुद्दालकश्चिरम् ।
अपश्यद्व्योमगान्सिद्धानमरानपि भूरिशः ॥ ६३ ॥
athaitasminmahāloke tiṣṭhannuddālakaściram ,
apaśyadvyomagānsiddhānamarānapi bhūriśaḥ 63
63. atha etasmin mahāloke tiṣṭhan uddālakaḥ ciram
apaśyat vyomagān siddhān amarān api bhūriśaḥ
63. atha uddālakaḥ etasmin mahāloke ciram tiṣṭhan
bhūriśaḥ vyomagān siddhān api amarān apaśyat
63. Then, Uddālaka, remaining in this great realm for a long time, saw many sky-traveling accomplished beings (Siddhas) and also immortals.
आगतानि विचित्राणि सिद्धिजालानि चाभितः ।
शक्रार्कपददातॄणि नीरन्ध्राण्यप्सरोगणैः ॥ ६४ ॥
āgatāni vicitrāṇi siddhijālāni cābhitaḥ ,
śakrārkapadadātṝṇi nīrandhrāṇyapsarogaṇaiḥ 64
64. āgatāni vicitrāṇi siddhijālāni ca abhitaḥ
śakrārkapadadātṛṇi nīrandhrāṇi apsarogaṇaiḥ
64. ca abhitaḥ vicitrāṇi śakrārkapadadātṛṇi
nīrandhrāṇi siddhijālāni apsarogaṇaiḥ āgatāni
64. And various multitudes of spiritual powers (siddhis) arrived all around, granting the abodes of Indra and the sun, and were without gaps, filled with hosts of celestial nymphs (Apsarases).
तानि नादरयांचक्रे सिद्धिवृन्दानि स द्विजः ।
गम्भीरमतिरक्षुब्धो विलासानिव शैशवान् ॥ ६५ ॥
tāni nādarayāṃcakre siddhivṛndāni sa dvijaḥ ,
gambhīramatirakṣubdho vilāsāniva śaiśavān 65
65. tāni na ādarayāṃcakre siddhivṛndāni sa dvijaḥ
gambhīramatiḥ akṣubdhaḥ vilāsān iva śaiśavān
65. sa dvijaḥ gambhīramatiḥ akṣubdhaḥ śaiśavān
vilāsān iva tāni siddhivṛndāni na ādarayāṃcakre
65. That Brahmin, profound in intellect and undisturbed, did not value those groups of spiritual powers, just as one disregards childish amusements.
सिद्धिसार्थमनादृत्य तस्मिन्नानन्दमन्दिरे ।
अतिष्ठदथ षण्मासान्दिक्तटेऽर्क इवोत्तरे ॥ ६६ ॥
siddhisārthamanādṛtya tasminnānandamandire ,
atiṣṭhadatha ṣaṇmāsāndiktaṭe'rka ivottare 66
66. siddhisārtham anādṛtya tasmin ānandamandire
atiṣṭhat atha ṣaṇmāsān diktaṭe arkaḥ iva uttare
66. atha siddhisārtham anādṛtya uttare diktaṭe
arkaḥ iva tasmin ānandamandire ṣaṇmāsān atiṣṭhat
66. Then, disregarding the host of spiritual powers, he remained in that abode of bliss for six months, like the sun on the northern horizon.
जीवन्मुक्तपदं तत्तद्यावत्संप्राप्तवान्द्विजः ।
तत्र सिद्धाः सुराः साध्याः स्थिता ब्रह्महरादयः ॥ ६७ ॥
jīvanmuktapadaṃ tattadyāvatsaṃprāptavāndvijaḥ ,
tatra siddhāḥ surāḥ sādhyāḥ sthitā brahmaharādayaḥ 67
67. jīvanmuktapadam tat tat yāvat saṃprāptavān dvijaḥ
tatra siddhāḥ surāḥ sādhyāḥ sthitāḥ brahmaharādayaḥ
67. yāvat dvijaḥ tat tat jīvanmuktapadam saṃprāptavān
tatra siddhāḥ surāḥ sādhyāḥ brahmaharādayaḥ sthitāḥ
67. Until that Brahmin attained that state of living liberation (mokṣa), perfected beings, gods, Sādhyas, and Brahmā, Hara (Śiva), and others were present there.
आनन्दे परिणामित्वादनानन्दपदं गतः ।
नानन्दे न निरानन्दे ततस्तत्संविदाबभौ ॥ ६८ ॥
ānande pariṇāmitvādanānandapadaṃ gataḥ ,
nānande na nirānande tatastatsaṃvidābabhau 68
68. ānande pariṇāmitvāt anānandapadam gataḥ na
ānande na niranande tataḥ tat saṃvidā ābabhau
68. ānande pariṇāmitvāt anānandapadam gataḥ na
ānande na niranande tataḥ tat saṃvidā ābabhau
68. Due to the inherent changeability of (worldly) bliss, he attained a state beyond conventional joy. Then, being neither in bliss nor in non-bliss (sorrow), he shone forth with that supreme consciousness.
क्षणं वर्षसहस्रं वा तत्र लब्ध्वा स्थितिं मनः ।
रतिमेति न भोगौघे दृष्टस्वर्ग इवावनौ ॥ ६९ ॥
kṣaṇaṃ varṣasahasraṃ vā tatra labdhvā sthitiṃ manaḥ ,
ratimeti na bhogaughe dṛṣṭasvarga ivāvanau 69
69. kṣaṇam varṣasahasram vā tatra labdhvā sthitim manaḥ
ratim eti na bhogaughe dṛṣṭasvargaḥ iva avanau
69. manaḥ tatra kṣaṇam vā varṣasahasram sthitim labdhvā
dṛṣṭasvargaḥ iva avanau bhogaughe na ratim eti
69. The mind, having attained stability in that state (of higher reality), whether for a moment or a thousand years, no longer finds delight in the flood of worldly enjoyments, just as one who has seen heaven would not find satisfaction on earth.
तत्पदं सा गतिः शान्ता तच्छ्रेयः शाश्वतं शिवम् ।
तत्र विश्रान्तिमाप्तस्य भूयो नो बाधते भ्रमः ॥ ७० ॥
tatpadaṃ sā gatiḥ śāntā tacchreyaḥ śāśvataṃ śivam ,
tatra viśrāntimāptasya bhūyo no bādhate bhramaḥ 70
70. tat padam sā gatiḥ śāntā tat śreyaḥ śāśvatam śivam
tatra viśrāntim āptasya bhūyaḥ naḥ bādhate bhramaḥ
70. tat padam sā śāntā gatiḥ tat śāśvatam śivam śreyaḥ
tatra viśrāntim āptasya bhūyaḥ bhramaḥ naḥ bādhate
70. That is the supreme state; that is the tranquil path; that is the eternal and auspicious ultimate good. For one who has found repose there, delusion (bhrama) no longer afflicts them.
तत्पदं साधवः प्राप्य दृश्यदृष्टिमिमां पुनः ।
नायान्ति खदिरोद्यानं लब्धचैत्ररथा इव ॥ ७१ ॥
tatpadaṃ sādhavaḥ prāpya dṛśyadṛṣṭimimāṃ punaḥ ,
nāyānti khadirodyānaṃ labdhacaitrarathā iva 71
71. tat padam sādhavaḥ prāpya dṛśyadṛṣṭim imām punaḥ
na āyānti khadirodyānam labdhacaitrarathāḥ iva
71. sādhavaḥ tat padam prāpya punaḥ imām dṛśyadṛṣṭim
na āyānti labdhacaitrarathāḥ iva khadirodyānam
71. Having attained that supreme state, the wise (sādhavaḥ) do not return again to this perception of the phenomenal world, just as those who have found their chariot in the Caitraratha garden do not return to the Khadira garden.
तां महानन्दपदवीं चित्तादासाद्य देहिनः ।
दृश्यं न बहु मन्यन्ते राजानो दीनतामिव ॥ ७२ ॥
tāṃ mahānandapadavīṃ cittādāsādya dehinaḥ ,
dṛśyaṃ na bahu manyante rājāno dīnatāmiva 72
72. tām mahānandapadavīm cittāt āsādya dehinaḥ
dṛśyam na bahu manyante rājānaḥ dīnatām iva
72. dehinaḥ cittāt tām mahānandapadavīm āsādya
dṛśyam na bahu manyante rājānaḥ dīnatām iva
72. Having attained that state of great bliss (mahānandapadavī) through their mind, embodied beings no longer value the phenomenal world highly, just as kings do not value poverty.
चेतस्तत्पदविश्रान्तं बुद्धं दृश्यदशां प्रति ।
कदर्थाद्बोधमायाति नायात्येवाथवानघ ॥ ७३ ॥
cetastatpadaviśrāntaṃ buddhaṃ dṛśyadaśāṃ prati ,
kadarthādbodhamāyāti nāyātyevāthavānagha 73
73. cetaḥ tatpada-viśrāntam buddham dṛśya-daśām prati
kadarthāt bodham āyāti na āyāti eva atha vā anagha
73. anagha,
cetas tatpada-viśrāntam dṛśya-daśām prati buddham kadarthāt bodham āyāti,
atha vā eva na āyāti.
73. O sinless one (anagha), if the consciousness (cetas), having found rest in that ultimate state, is truly awakened to the nature of the perceived world (dṛśya), then it can achieve understanding (bodha) even from a distorted or mistaken interpretation (kadartha). Otherwise, it attains no understanding whatsoever.
उद्दालकोऽत्र षण्मासान्दूरोत्सारितसिद्धिभूः ।
उषित्वोन्मिषितोम्भोदकोशादर्को मधाविव ॥ ७४ ॥
uddālako'tra ṣaṇmāsāndūrotsāritasiddhibhūḥ ,
uṣitvonmiṣitombhodakośādarko madhāviva 74
74. uddālakaḥ atra ṣaṭ-māsān dūra-utsārita-siddhi-bhūḥ
uṣitvā unmişita-ambhoda-kośāt arkaḥ madhau iva
74. atra ṣaṭ-māsān uṣitvā dūra-utsārita-siddhi-bhūḥ uddālakaḥ,
madhau unmişita-ambhoda-kośāt arkaḥ iva (unmişitaḥ).
74. Here (atra), Uddālaka, whose realm of spiritual powers (siddhi) had been far removed, having resided for six months, emerged just as the sun (arka) [emerges] from the sheath of a blossoming cloud, as it does in spring (madhu).
ददर्श संप्रबुद्धात्मा पुनः परमतेजसः ।
प्रणामलालसाः स्निग्धाश्चन्द्रविम्बवपुर्धराः ॥ ७५ ॥
dadarśa saṃprabuddhātmā punaḥ paramatejasaḥ ,
praṇāmalālasāḥ snigdhāścandravimbavapurdharāḥ 75
75. dadarśa samprabuddha-ātmā punar parama-tejasaḥ
praṇāma-lālasāḥ snigdhāḥ candra-bimba-vapuḥ-dharāḥ
75. samprabuddha-ātmā (saḥ) punaḥ parama-tejasaḥ praṇāma-lālasāḥ snigdhāḥ candra-bimba-vapuḥ-dharāḥ (tāḥ) dadarśa.
75. With his self (ātman) fully awakened, he then saw again beings of supreme splendor, graceful and eager to bow, bearing forms like the disk of the moon.
रमणीर्गौरमन्दाररेणुभ्रमरचामराः ।
स्फुरत्पताकापटला द्युविमानपरम्पराः ॥ ७६ ॥
ramaṇīrgauramandārareṇubhramaracāmarāḥ ,
sphuratpatākāpaṭalā dyuvimānaparamparāḥ 76
76. ramaṇīḥ gaura-mandāra-reṇu-bhramara-cāmarāḥ
sphurat-patākā-paṭalāḥ dyu-vimāna-paramparāḥ
76. (saḥ) ramaṇīḥ gaura-mandāra-reṇu-bhramara-cāmarāḥ (ca) sphurat-patākā-paṭalāḥ dyu-vimāna-paramparāḥ (ca) dadarśa.
76. [He also saw] beautiful women (ramaṇī), whose fly-whisks (cāmara) were associated with white Mandāra flower pollen and bees, and also lines of celestial chariots, adorned with arrays of fluttering banners.
अस्मदादीन्मुनीन्दर्भपवित्राङ्ककराम्बुजान् ।
विद्याधरीभिर्वलितान्विद्याधरपतीनपि ॥ ७७ ॥
asmadādīnmunīndarbhapavitrāṅkakarāmbujān ,
vidyādharībhirvalitānvidyādharapatīnapi 77
77. asmat-ādīn munīn darbha-pavitra-aṅka-kara-ambujān
vidyādharībhiḥ valitān vidyādhara-patīn api
77. asmat-ādīn darbha-pavitra-aṅka-kara-ambujān
munīn vidyādharībhiḥ valitān vidyādhara-patīn api
77. (They saw) sages, including us, whose lotus-like hands were marked with sacred kusha grass rings (darbha-pavitra), and also the lords of the Vidyādharas, surrounded by Vidyādharī celestial nymphs.
ते तमूचुर्महात्मानमुद्दालकमुनिं तथा ।
प्रसादेन प्रणामान्नो भगवन्नवलोकय ॥ ७८ ॥
te tamūcurmahātmānamuddālakamuniṃ tathā ,
prasādena praṇāmānno bhagavannavalokaya 78
78. te tam ūcuḥ mahā-ātmānam uddālaka-munim tathā
prasādena praṇāmān naḥ bhagavan avalokaya
78. te tathā tam mahā-ātmānam uddālaka-munim ūcuḥ he bhagavan,
naḥ praṇāmān prasādena avalokaya
78. They (the Vidyādharas) then spoke to that great-souled sage (muni) Uddālaka, saying: "O divine one (bhagavan), please graciously acknowledge our prostrations."
आरुह्येदं विमानं त्वमेहि त्रैविष्टपं पुरम् ।
स्वर्ग एव हि सीमान्तो जगत्संभोगसंपदाम् ॥ ७९ ॥
āruhyedaṃ vimānaṃ tvamehi traiviṣṭapaṃ puram ,
svarga eva hi sīmānto jagatsaṃbhogasaṃpadām 79
79. āruhya idam vimānam tvam ehi traiviṣṭapam puram
svargaḥ eva hi sīmā-antaḥ jagat-saṃbhoga-sampadām
79. tvam idam vimānam āruhya traiviṣṭapam puram ehi hi,
svargaḥ eva jagat-saṃbhoga-sampadām sīmā-antaḥ
79. "Having ascended this celestial vehicle (vimāna), you should come to the city of the gods, for Svarga is indeed the ultimate limit of all worldly enjoyments and prosperity."
आकल्पमुचितान्भुङ्क्ष्व भोगानभिमतान्विभो ।
स्वर्गादिफलभोगार्थमेवाशेषतपःक्रियाः ॥ ८० ॥
ākalpamucitānbhuṅkṣva bhogānabhimatānvibho ,
svargādiphalabhogārthamevāśeṣatapaḥkriyāḥ 80
80. ākalpam ucitān bhuṅkṣva bhogān abhimatān vibho
svarga-ādi-phala-bhoga-artham eva aśeṣa-tapas-kriyāḥ
80. he vibho,
tvam ākalpam ucitān abhimatān bhogān bhuṅkṣva aśeṣa-tapas-kriyāḥ svarga-ādi-phala-bhoga-artham eva (bhavanti)
80. "O Lord (vibhu), enjoy for the duration of a kalpa the pleasures that are appropriate and desired. Indeed, all ascetic practices (tapas) are ultimately for the sake of enjoying the fruits of Svarga and similar realms."
हारचामरधारिण्यो विद्याधरवराङ्गनाः ।
पश्येमास्त्वमुपासीनाः करिण्यः करिणं यथा ॥ ८१ ॥
hāracāmaradhāriṇyo vidyādharavarāṅganāḥ ,
paśyemāstvamupāsīnāḥ kariṇyaḥ kariṇaṃ yathā 81
81. hāracāmaradhāriṇyaḥ vidyādharavarāṅganāḥ paśya
imāḥ tvam upāsīnāḥ kariṇyaḥ kariṇam yathā
81. tvam imāḥ hāracāmaradhāriṇyaḥ vidyādharavarāṅganāḥ
upāsīnāḥ kariṇyaḥ kariṇam yathā paśya
81. Look at these excellent celestial women (vidyādharavaraṅganāḥ), adorned with necklaces and holding whisks, attending upon you, just as female elephants attend upon a male elephant.
कामो धर्मार्थयोः सारः कामसाराः सुयोषितः ।
वसन्त इव मञ्जर्यः स्वर्ग एव भवन्ति ताः ॥ ८२ ॥
kāmo dharmārthayoḥ sāraḥ kāmasārāḥ suyoṣitaḥ ,
vasanta iva mañjaryaḥ svarga eva bhavanti tāḥ 82
82. kāmaḥ dharmārthayoḥ sāraḥ kāmasārāḥ suyōṣitaḥ
vasantaḥ iva mañjaryaḥ svargaḥ eva bhavanti tāḥ
82. kāmaḥ dharmārthayoḥ sāraḥ (asti).
suyōṣitaḥ kāmasārāḥ (santi).
tāḥ vasantaḥ iva mañjaryaḥ (ca) svargaḥ eva bhavanti.
82. Desire (kāma) is the essence of righteous conduct (dharma) and material prosperity (artha). Virtuous women, whose very essence is love (kāma), are like blossoms in spring, and they themselves become heaven.
एवं कथयतः सर्वानतिथीनित्यसौ मुनिः ।
परिपूज्य यथान्यायमतिष्ठद्गतसंभ्रमम् ॥ ८३ ॥
evaṃ kathayataḥ sarvānatithīnityasau muniḥ ,
paripūjya yathānyāyamatiṣṭhadgatasaṃbhramam 83
83. evam kathayataḥ sarvān atithīn iti asau muniḥ
paripūjya yathānyāyam atiṣṭhat gatasaṃbhramam
83. evam kathayataḥ asau muniḥ sarvān atithīn
yathānyāyam paripūjya gatasaṃbhramam atiṣṭhat iti
83. While thus speaking, the sage (muni) fully honored all the guests according to proper custom (yathānyāyam), and then settled down without any agitation.
नाभ्यनन्दन्न तत्याज तां विभूतिं स धीरधीः ।
भो सिद्धा व्रजतेत्युक्त्वा स्वव्यापारपरोऽभवत् ॥ ८४ ॥
nābhyanandanna tatyāja tāṃ vibhūtiṃ sa dhīradhīḥ ,
bho siddhā vrajatetyuktvā svavyāpāraparo'bhavat 84
84. na abhyanandat na tatyāja tām vibhūtim saḥ dhīradhīḥ
bho siddhāḥ vrajata iti uktvā svavyāpāraparaḥ abhavat
84. saḥ dhīradhīḥ tām vibhūtim na abhyanandat na tatyāja.
bho siddhāḥ vrajata iti uktvā (saḥ) svavyāpāraparaḥ abhavat.
84. That firm-minded (dhīradhīḥ) person neither delighted in nor renounced that divine splendor (vibhūti). After saying, 'O perfected ones (siddhas), depart!', he became engrossed in his own activities.
अथ स्वधर्मनिरतं भोगेष्वरतिमागतम् ।
तमुपास्य ययुः सिद्धा दिनैः कतिपयैः स्वयम् ॥ ८५ ॥
atha svadharmanirataṃ bhogeṣvaratimāgatam ,
tamupāsya yayuḥ siddhā dinaiḥ katipayaiḥ svayam 85
85. atha svadharmaniratam bhogeṣu aratim āgatam tam
upāsya yayuḥ siddhāḥ dinaiḥ katipayaiḥ svayam
85. atha tam svadharmaniratam bhogeṣu aratim āgatam
(siddhāḥ) upāsya siddhāḥ dinaiḥ katipayaiḥ svayam yayuḥ
85. Then, having attended upon him - who was dedicated to his own intrinsic nature (svadharma) and had developed a disinterest in worldly enjoyments - the perfected beings themselves departed within a few days.
जीवन्मुक्तः स च मुनिर्विजहार यथासुखम् ।
यावदिच्छं वनान्तेषु मुनीनामाश्रमेषु च ॥ ८६ ॥
jīvanmuktaḥ sa ca munirvijahāra yathāsukham ,
yāvadicchaṃ vanānteṣu munīnāmāśrameṣu ca 86
86. jīvanmuktaḥ saḥ ca muniḥ vijahāra yathāsukham
yāvat iccham vanānteṣu munīnām āśrameṣu ca
86. saḥ ca jīvanmuktaḥ muniḥ yathāsukham yāvat
iccham vanānteṣu ca munīnām āśrameṣu vijahāra
86. And that sage, who was liberated while living (jīvanmukta), roamed about as he pleased, for as long as he desired, in the forest regions and in the hermitages of sages.
मेरुमन्दरकैलासहिमवद्विन्ध्यसानुषु ।
द्वीपोपवनदिक्कुञ्जजङ्गलारण्यभूमिषु ॥ ८७ ॥
merumandarakailāsahimavadvindhyasānuṣu ,
dvīpopavanadikkuñjajaṅgalāraṇyabhūmiṣu 87
87. merumandarakailāsahimavadvindhyasānuṣu
dvīpopavanadikkunjajaṅgalāraṇyabhūmiṣu
87. merumandarakailāsahimavadvindhyasānuṣu
dvīpopavanadikkunjajaṅgalāraṇyabhūmiṣu
87. (He roamed) on the peaks of Meru, Mandara, Kailasa, Himavat, and Vindhya; and in islands, groves, the four directions, thickets, jungles, and forest lands.
ततःप्रभृति संप्राप्तपदमुद्दालको द्विजः ।
गुहासु गिरिकुक्षीणामवसद्ध्यानलीलया ॥ ८८ ॥
tataḥprabhṛti saṃprāptapadamuddālako dvijaḥ ,
guhāsu girikukṣīṇāmavasaddhyānalīlayā 88
88. tataḥ prabhṛti samprāptapadam uddālakaḥ dvijaḥ
guhāsu girikukṣīṇām avasat dhyānalīlayā
88. tataḥ prabhṛti samprāptapadam uddālakaḥ dvijaḥ
girikukṣīṇām guhāsu dhyānalīlayā avasat
88. From then onwards, Uddalaka, the twice-born (dvija), having attained that state (of liberation), dwelt in the mountain caves with the ease of meditative absorption (dhyāna).
कदाचिदह्ना मासेन कदाचिद्वत्सरेण च ।
कदाचिद्वत्सरौघेण ध्यानासक्तो व्यबुध्यत ॥ ८९ ॥
kadācidahnā māsena kadācidvatsareṇa ca ,
kadācidvatsaraugheṇa dhyānāsakto vyabudhyata 89
89. kadācit ahnā māsena kadācit vatsareṇa ca
kadācit vatsaraugheṇa dhyānāsaktaḥ vyabudhyata
89. dhyānāsaktaḥ kadācit ahnā kadācit māsena ca
kadācit vatsareṇa kadācit vatsaraugheṇa vyabudhyata
89. Absorbed in deep contemplation (dhyāna), he would awaken to understanding sometimes after a day, sometimes after a month, and sometimes after a long succession of years.
उद्दालकस्तदारभ्य व्यवहारपरोऽपि सन् ।
सुसमाहित एवासौ चित्तत्त्वैकत्वमागतः ॥ ९० ॥
uddālakastadārabhya vyavahāraparo'pi san ,
susamāhita evāsau cittattvaikatvamāgataḥ 90
90. uddālakaḥ tadā ārabhya vyavahāraparaḥ api san
susamāhitaḥ eva asau cittattvaikatvam āgataḥ
90. tadā ārabhya asau uddālakaḥ vyavahāraparaḥ api
san susamāhitaḥ eva cittattvaikatvam āgataḥ
90. From that time onwards, Uddālaka, even while engaged in worldly affairs, remained perfectly composed and indeed attained the unified nature of consciousness.
चित्तत्त्वैकघनाभ्यासान्महाचित्त्वमुपेत्य सः ।
बभूव सर्वत्र समस्तेजः सौरमिवावनौ ॥ ९१ ॥
cittattvaikaghanābhyāsānmahācittvamupetya saḥ ,
babhūva sarvatra samastejaḥ sauramivāvanau 91
91. cittattvaikaghanābhyāsāt mahācittvam upetya saḥ
babhūva sarvatra samastejāḥ sauryam iva avanau
91. saḥ cittattvaikaghanābhyāsāt mahācittvam upetya
avanau sarvatra samastejāḥ sauryam iva babhūva
91. Through the profound practice of identifying with the singular essence of consciousness, he attained the state of supreme consciousness. He became like the sun's radiance, equally pervasive everywhere on earth.
चित्सामान्यचिराभ्यासात्सत्तासामान्यमेत्य सः ।
दृश्येऽस्मिंश्चित्ररविवन्नास्तमायान्न चोदयम् ॥ ९२ ॥
citsāmānyacirābhyāsātsattāsāmānyametya saḥ ,
dṛśye'smiṃścitraravivannāstamāyānna codayam 92
92. citsāmānyacirābhyāsāt sattāsāmānyam etya saḥ dṛśye
asmin citraravivat na astam āyāt na ca udayam
92. saḥ citsāmānyacirābhyāsāt sattāsāmānyam etya asmin
dṛśye citraravivat na astam āyāt ca na udayam
92. Through the prolonged practice of identifying with universal consciousness, he attained universal existence. In this visible (dṛśya) world, he became like a wondrous sun (citraravi), never setting and never rising.
शमपरपदलाभप्राप्तिसंशान्तचेता गलितजननपाशः क्षीणसंदेहदोलः ।
शरदि खमिव शान्तं व्याततं चोर्जितं च स्फुटममलमचेतस्तद्वपुः संबभार ॥ ९३ ॥
śamaparapadalābhaprāptisaṃśāntacetā galitajananapāśaḥ kṣīṇasaṃdehadolaḥ ,
śaradi khamiva śāntaṃ vyātataṃ corjitaṃ ca sphuṭamamalamacetastadvapuḥ saṃbabhāra 93
93. śamaparapadalābha-prāpti-saṃśānta-cetāḥ
galita-janana-pāśaḥ kṣīṇa-saṃdeha-dolaḥ śaradi
kham iva śāntam vyātatam ca urjitam ca
sphuṭam amalam acetas tat vapuḥ sambabhāra
93. śamaparapadalābha-prāpti-saṃśānta-cetāḥ
galita-janana-pāśaḥ kṣīṇa-saṃdeha-dolaḥ (saḥ)
śaradi kham iva śāntam vyātatam ca urjitam
ca sphuṭam amalam acetas tat vapuḥ sambabhāra
93. His mind became utterly tranquil, having attained the supreme state of peace; the bonds of rebirth (saṃsāra) had fallen away, and the oscillation of his doubts had ceased. He sustained that body, which was manifest, pure, and free from ego-consciousness, just like the calm, expansive, and brilliant sky of autumn.

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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

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sthiti prakaraṇa

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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 Chapter 53 Chapter 54 (current chapter) 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