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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-71

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श्रीवसिष्ठ उवाच ।
यावत्तुर्यपरामर्शस्तावत्केवलतापदम् ।
जीवन्मुक्तस्य विषयो वचसां च रघूद्वह ॥ १ ॥
śrīvasiṣṭha uvāca ,
yāvatturyaparāmarśastāvatkevalatāpadam ,
jīvanmuktasya viṣayo vacasāṃ ca raghūdvaha 1
1. śrīvasiṣṭhaḥ uvāca yāvat turyaparāmarśaḥ tāvat
kevalatāpadam jīvanmuktasya viṣayaḥ vacasām ca raghūdvaha
1. śrīvasiṣṭhaḥ uvāca.
he raghūdvaha,
yāvat turyaparāmarśaḥ tāvat kevalatāpadam jīvanmuktasya ca vacasām viṣayaḥ (asti).
1. Śrī Vasiṣṭha said: As long as there is an awareness of the fourth state (turyā), so long does the state of pure isolation (kevalatā) exist. This is the realm accessible to a living liberated person (jīvanmukta) and expressible by words, O best of the Raghu dynasty.
अत ऊर्ध्वमदेहानां मुक्तानां वचसा तथा ।
विषयो न महाबाहो पुरुषाणामिवाम्बरम् ॥ २ ॥
ata ūrdhvamadehānāṃ muktānāṃ vacasā tathā ,
viṣayo na mahābāho puruṣāṇāmivāmbaram 2
2. ataḥ ūrdhvam adehānām muktānām vacasā tathā
viṣayaḥ na mahābāho puruṣāṇām iva ambaram
2. he mahābāho,
ataḥ ūrdhvam adehānām muktānām (ca) tathā vacasā viṣayaḥ na (asti),
puruṣāṇām ambaram iva.
2. O mighty-armed one (mahābāho), beyond this state, for those bodiless liberated (mokṣa) beings, and similarly for words, it is not a knowable realm, just as the sky is not an object (of grasp) for ordinary people (puruṣa).
सा हि विश्रान्तिपदवी दूरेभ्योऽपि दवीयसी ।
गम्या विदेहमुक्तानां खलेखेव नभस्वताम् ॥ ३ ॥
sā hi viśrāntipadavī dūrebhyo'pi davīyasī ,
gamyā videhamuktānāṃ khalekheva nabhasvatām 3
3. sā hi viśrāntipadavī dūrebhyaḥ api davīyasī
gamyā videhamuktānām kha-lekhā iva nabhasvatām
3. sā hi viśrāntipadavī dūrebhyaḥ api davīyasī
gamyā videhamuktānām nabhasvatām iva kha-lekhā
3. Indeed, that state of ultimate peace (viśrāntipadavī) is exceedingly remote even for those who are already far (on the spiritual path). Nevertheless, it is attainable by those who are liberated (mokṣa) from the body, just as a path in the sky (kha-lekhā) is for those who traverse the sky.
सुषुप्तावस्थया कंचित्कालं भुक्त्वा जगत्स्थितिम् ।
तुर्यतामेति तदनु परमानन्दघूर्णितः ॥ ४ ॥
suṣuptāvasthayā kaṃcitkālaṃ bhuktvā jagatsthitim ,
turyatāmeti tadanu paramānandaghūrṇitaḥ 4
4. suṣuptāvasthayā kaṃcit kālam bhuktvā jagatsthitim
turyatām eti tad-anu parama-ānanda-ghūrṇitaḥ
4. suṣuptāvasthayā kaṃcit kālam jagatsthitim bhuktvā
tad-anu parama-ānanda-ghūrṇitaḥ turyatām eti
4. Having experienced the existence of the world (jagatsthiti) for some time in a state comparable to deep sleep (susupti), one thereafter attains the fourth state of consciousness (turyatā), overwhelmed by supreme bliss (ānanda).
तुर्यातीतदशां तज्ज्ञा यथा यान्त्यात्मकोविदाः ।
तथाधिगच्छ निर्द्वन्द्वं पदं रघुकुलोद्वह ॥ ५ ॥
turyātītadaśāṃ tajjñā yathā yāntyātmakovidāḥ ,
tathādhigaccha nirdvandvaṃ padaṃ raghukulodvaha 5
5. turyātīta-daśām tat-jñāḥ yathā yānti ātma-kovidāḥ
tathā adhigaccha nirdvandvam padam raghukulodvaha
5. raghukulodvaha yathā tat-jñāḥ ātma-kovidāḥ turyātīta-daśām yānti,
tathā nirdvandvam padam adhigaccha
5. O upholder of Raghu's lineage (Raghukulodvaha), just as those adept in the knowledge of the Self (ātman) and knowing that supreme truth attain the state beyond the fourth (turyātītadaśā), so too should you attain the state free from dualities (nirdvandvaṃ padam).
सुषुप्तावस्थया राम भव संव्यवहारवान् ।
चित्रेन्दोरिव ते न स्तः क्षयोद्वेगावरिन्दम ॥ ६ ॥
suṣuptāvasthayā rāma bhava saṃvyavahāravān ,
citrendoriva te na staḥ kṣayodvegāvarindama 6
6. suṣuptāvasthayā rāma bhava saṃvyavahāravān
citra-indoḥ iva te na staḥ kṣaya-udvegau arimdam
6. rāma arimdam suṣuptāvasthayā saṃvyavahāravān bhava.
citra-indoḥ iva te kṣaya-udvegau na staḥ.
6. O Rama, O vanquisher of foes (Arindama), engage in worldly activities (saṃvyavahāra) as if you are in the state of deep sleep (susupti). For you, then, there will be no decay (kṣaya) or agitation (udvega), just like for a moon in a painting (citrendu).
शरीरसंनिवेशस्य क्षये स्थैर्ये च संविदः ।
मा गृहाण भ्रमो ह्येष शरीरमिति जृम्भते ॥ ७ ॥
śarīrasaṃniveśasya kṣaye sthairye ca saṃvidaḥ ,
mā gṛhāṇa bhramo hyeṣa śarīramiti jṛmbhate 7
7. śarīrasaṃniveśasya kṣaye sthairye ca saṃvidaḥ
mā gṛhāṇa bhramaḥ hi eṣaḥ śarīram iti jṛmbhate
7. mā gṛhāṇa saṃvidaḥ śarīrasaṃniveśasya kṣaye ca
sthairye hi eṣaḥ bhramaḥ śarīram iti jṛmbhate
7. Do not grasp the idea that consciousness (saṃvid) is connected to the body's constitution, whether in its decay or its permanence. For this thought, 'I am the body,' is indeed a spreading delusion.
देहनाशेन कोऽर्थस्ते कोऽर्थस्ते देहसंस्थया ।
भव त्वं प्रकृतारम्भस्तिष्ठत्वेष यथास्थितम् ॥ ८ ॥
dehanāśena ko'rthaste ko'rthaste dehasaṃsthayā ,
bhava tvaṃ prakṛtārambhastiṣṭhatveṣa yathāsthitam 8
8. dehanāśena kaḥ arthaḥ te kaḥ arthaḥ te dehasaṃsthayā
bhava tvam prakṛtārambhaḥ tiṣṭhatu eṣaḥ yathāsthitam
8. dehanāśena te kaḥ arthaḥ dehasaṃsthayā te kaḥ arthaḥ
tvam prakṛtārambhaḥ bhava eṣaḥ yathāsthitam tiṣṭhatu
8. What is the use to you of the body's destruction? What is the use to you of the body's continued existence? You, for your part, become one whose endeavors are aligned with your intrinsic nature (prakṛti). Let this (body) remain as it is.
ज्ञातवानसि तत्सत्यं बुद्धवानसि तत्पदम् ।
प्राप्तवानसि रूपं स्वं विशोको भव भूतये ॥ ९ ॥
jñātavānasi tatsatyaṃ buddhavānasi tatpadam ,
prāptavānasi rūpaṃ svaṃ viśoko bhava bhūtaye 9
9. jñātavān asi tat satyam buddhavān asi tat padam
prāptavān asi rūpam svam viśokaḥ bhava bhūtaye
9. tvam tat satyam jñātavān asi tvam tat padam buddhavān
asi tvam svam rūpam prāptavān asi bhūtaye viśokaḥ bhava
9. You have known that truth. You have understood that ultimate state (pada). You have attained your own true form. Therefore, be free from sorrow for your ultimate well-being.
ईप्सितानीप्सितं त्यक्त्वा शीतलालोकशोभया ।
अन्धकारात्तथाम्भोदान्मुक्तं खमिव शोभते ॥ १० ॥
īpsitānīpsitaṃ tyaktvā śītalālokaśobhayā ,
andhakārāttathāmbhodānmuktaṃ khamiva śobhate 10
10. īpsitānīpsitam tyaktvā śītalālokāśobhayā
andhakārāt tathā ambhodāt muktam kham iva śobhate
10. īpsitānīpsitam tyaktvā śītalālokāśobhayā
andhakārāt tathā ambhodāt muktam kham iva śobhate
10. Having abandoned both what is desired and what is undesired, one shines with a cool, radiant splendor, just like the sky shines when freed from darkness and clouds.
मनस्तवात्मसंपन्नं नाधः समनुधावति ।
योगमन्त्रतपःसिद्धः पुरुषः खादिवावनिम् ॥ ११ ॥
manastavātmasaṃpannaṃ nādhaḥ samanudhāvati ,
yogamantratapaḥsiddhaḥ puruṣaḥ khādivāvanim 11
11. manaḥ tava ātma-sampannam na adhaḥ samanudhāvati
yoga-mantra-tapaḥ-siddhaḥ puruṣaḥ khāt iva avanim
11. yoga-mantra-tapaḥ-siddhaḥ puruṣaḥ tava ātma-sampannam
manaḥ adhaḥ na samanudhāvati khāt iva avanim
11. A person perfected through spiritual discipline (yoga), sacred utterances (mantra), and asceticism (tapas), whose mind is endowed with the self (ātman), does not run downwards (towards lower desires), just as the earth does not fall from the sky (or space).
इह शुद्धा चिदेवास्ति पारावारविवर्जिता ।
अयं सोऽहमिदं तन्म इति ते मास्तु विभ्रमः ॥ १२ ॥
iha śuddhā cidevāsti pārāvāravivarjitā ,
ayaṃ so'hamidaṃ tanma iti te māstu vibhramaḥ 12
12. iha śuddhā cit eva asti pārāvāra-vivarjitā ayam
saḥ aham idam tat mama iti te mā astu vibhramaḥ
12. iha śuddhā pārāvāra-vivarjitā cit eva asti ayam
saḥ aham idam tat mama iti te vibhramaḥ mā astu
12. Here, only pure consciousness exists, free from all boundaries and distinctions. Do not be deluded by thoughts like "this is he," "I am this," or "that is mine."
आत्मेति व्यवहारार्थमभिधा कल्पिता विभोः ।
नामरूपादिभेदस्तु दूरमस्मादलं गतः ॥ १३ ॥
ātmeti vyavahārārthamabhidhā kalpitā vibhoḥ ,
nāmarūpādibhedastu dūramasmādalaṃ gataḥ 13
13. ātman iti vyavahāra-artham abhidhā kalpitā vibhoḥ
nāma-rūpa-ādi-bhedaḥ tu dūram asmāt alam gataḥ
13. vibhoḥ vyavahāra-artham ātman iti abhidhā kalpitā
nāma-rūpa-ādi-bhedaḥ tu asmāt dūram alam gataḥ
13. The term "ātman" (self) is merely a designation (abhidhā) conceptualized for the sake of practical usage (vyavahāra) in relation to the all-pervading reality. Indeed, distinctions such as name and form have gone far beyond this (ātman).
जलमेव यथाम्भोधिर्न तरङ्गादिकं पृथक् ।
आत्मैवेदं तथा सर्वं न भूतोयादिकं पृथक् ॥ १४ ॥
jalameva yathāmbhodhirna taraṅgādikaṃ pṛthak ,
ātmaivedaṃ tathā sarvaṃ na bhūtoyādikaṃ pṛthak 14
14. jalam eva yathā ambhodhiḥ na taraṅga-ādikam pṛthak
ātmā eva idam tathā sarvam na bhūta-oya-ādikam pṛthak
14. yathā ambhodhiḥ jalam eva taraṅga-ādikam na pṛthak
tathā idam sarvam ātmā eva bhūta-oya-ādikam na pṛthak
14. Just as the ocean is merely water, and waves and other forms are not separate from it, so too all this (idam sarvam) is indeed the self (ātman), and the elements and other entities are not separate.
यथा समस्ताज्जलधौ जलादन्यन्न लभ्यते ।
तथैव जगतः स्फारादात्मनोऽन्यन्न लभ्यते ॥ १५ ॥
yathā samastājjaladhau jalādanyanna labhyate ,
tathaiva jagataḥ sphārādātmano'nyanna labhyate 15
15. yathā samastāt jaladhau jalāt anyat na labhyate
tathā eva jagataḥ sphārāt ātmanaḥ anyat na labhyate
15. yathā samastāt jaladhau jalāt anyat na labhyate
tathā eva sphārāt jagataḥ ātmanaḥ anyat na labhyate
15. Just as nothing other than water can be found in the entire ocean, similarly nothing other than the Self (ātman) can be found in the vast world.
अयं सोऽहमिति प्राज्ञ क्व करोषि व्यवस्थितिम् ।
किं तत्त्वं किं च वा ते स्यात्किं तत्त्वं किं च वा न ते ॥ १६ ॥
ayaṃ so'hamiti prājña kva karoṣi vyavasthitim ,
kiṃ tattvaṃ kiṃ ca vā te syātkiṃ tattvaṃ kiṃ ca vā na te 16
16. ayam saḥ aham iti prājña kva karoṣi vyavasthitim kim
tattvam kim ca vā te syāt kim tattvam kim ca vā na te
16. prājña kva ayam saḥ aham iti vyavasthitim karoṣi
kim tattvam ca vā te syāt kim tattvam ca vā na te
16. O wise one, where do you establish this fixed notion 'I am this person'? What essential reality (tattva) truly belongs to you, and what does not?
न द्वित्वमस्ति नो देहाः संबन्धो न च तैः स्थितः ।
संभाव्यते कलङ्को वा भानोरिव तमःपटैः ॥ १७ ॥
na dvitvamasti no dehāḥ saṃbandho na ca taiḥ sthitaḥ ,
saṃbhāvyate kalaṅko vā bhānoriva tamaḥpaṭaiḥ 17
17. na dvitvam asti no dehāḥ sambandhaḥ na ca taiḥ
sthitaḥ saṃbhāvyate kalaṅkaḥ vā bhānoḥ iva tamaḥpaṭaiḥ
17. dvitvam na asti no dehāḥ ca taiḥ sambandhaḥ na
sthitaḥ vā bhānoḥ iva tamaḥpaṭaiḥ kalaṅkaḥ saṃbhāvyate
17. There is no duality, nor are there bodies. No connection (sambandha) is established with them. A blemish is merely imagined, like on the sun by layers of darkness.
द्वित्वमभ्युपगम्यापि कथयामि तवारिहन् ।
देहादिभिः सद्भिरपि न संबन्धो विभोर्भवेत् ॥ १८ ॥
dvitvamabhyupagamyāpi kathayāmi tavārihan ,
dehādibhiḥ sadbhirapi na saṃbandho vibhorbhavet 18
18. dvitvam abhyupagamya api kathayāmi tava arihan
dehādibhiḥ sadbhiḥ api na sambandhaḥ vibhoḥ bhavet
18. arihan dvitvam abhyupagamya api tava kathayāmi: na
sambandhaḥ vibhoḥ dehādibhiḥ sadbhiḥ api bhavet
18. O slayer of foes (arihan), even assuming duality, I tell you: there can be no connection (sambandha) for the all-pervading Self (vibhu) with bodies and similar things, even if they genuinely exist.
छायातपप्रसरयोः प्रकाशतमसोर्यथा ।
न संभवति संबन्धस्तथा वै देहदेहिनोः ॥ १९ ॥
chāyātapaprasarayoḥ prakāśatamasoryathā ,
na saṃbhavati saṃbandhastathā vai dehadehinoḥ 19
19. chāyātapa-prasarayoḥ prakāśa-tamasoḥ yathā na
saṃbhavati saṃbandhaḥ tathā vai deha-dehinoḥ
19. yathā chāyātapa-prasarayoḥ prakāśa-tamasoḥ
saṃbandhaḥ na saṃbhavati tathā vai deha-dehinoḥ
19. Just as there can be no connection between the spread of shadow and sunlight, or between light and darkness, similarly, there is indeed no such connection between the body and the embodied soul (ātman).
यथा शीतोष्णयोर्नित्यं परस्परविरुद्धयोः ।
न संभवति संबन्धो राम देहात्मनोस्तथा ॥ २० ॥
yathā śītoṣṇayornityaṃ parasparaviruddhayoḥ ,
na saṃbhavati saṃbandho rāma dehātmanostathā 20
20. yathā śītoṣṇayoḥ nityam paraspara-viruddhayoḥ na
saṃbhavati saṃbandhaḥ rāma deha-ātmanoḥ tathā
20. rāma yathā nityam paraspara-viruddhayoḥ śītoṣṇayoḥ
saṃbandhaḥ na saṃbhavati tathā deha-ātmanoḥ
20. O Rama, just as there is no possibility of a connection between cold and heat, which are always mutually contradictory, similarly there is no such connection between the body and the soul (ātman).
अविनाभाविनोर्यस्तु संबन्धः कथमेतयोः ।
जडचेतनयोर्देहदेहिनोरनुभूयते ॥ २१ ॥
avinābhāvinoryastu saṃbandhaḥ kathametayoḥ ,
jaḍacetanayordehadehinoranubhūyate 21
21. avinābhāvinoḥ yaḥ tu saṃbandhaḥ katham etayoḥ
jaḍa-cetanayoḥ deha-dehinoḥ anubhūyate
21. tu yaḥ saṃbandhaḥ avinābhāvinoḥ jaḍa-cetanayoḥ
deha-dehinoḥ etayoḥ katham anubhūyate
21. But how then is a connection experienced between these two - the inert and the conscious, the body and the embodied soul (ātman) - which are (conventionally seen as) inseparable?
चिन्मात्रस्यात्मनो देहसंबन्ध इति या कथा ।
सैषा दुरवबोधार्था दावाग्नौ जलधिर्यथा ॥ २२ ॥
cinmātrasyātmano dehasaṃbandha iti yā kathā ,
saiṣā duravabodhārthā dāvāgnau jaladhiryathā 22
22. cit-mātrasya ātmanaḥ deha-saṃbandhaḥ iti yā kathā
sā eṣā duravabodha-arthā dāvāgnau jaladhiḥ yathā
22. yā kathā cit-mātrasya ātmanaḥ deha-saṃbandhaḥ iti
sā eṣā duravabodha-arthā yathā dāvāgnau jaladhiḥ
22. The notion that there is a connection between the body and the mere consciousness (ātman) is as impossible to comprehend as an ocean (appearing) in a raging forest fire.
सत्यावलोकनेनैषा मिथ्यादृष्टिर्विनश्यति ।
अवलोकनया साम्यमातपे जलधिर्यथा ॥ २३ ॥
satyāvalokanenaiṣā mithyādṛṣṭirvinaśyati ,
avalokanayā sāmyamātape jaladhiryathā 23
23. satyāvalokanena eṣā mithyādṛṣṭiḥ vinaśyati
| avalokanayā sāmyam ātape jaladhiḥ yathā
23. eṣā mithyādṛṣṭiḥ satyāvalokanena vinaśyati yathā
ātape jaladhiḥ avalokanayā sāmyam (vinaśyati)
23. This false perception (mithyādṛṣṭi) is destroyed by the realization of truth (satya), just as the illusory appearance of an ocean (jaladhi) in the intense sunlight (ātape) disappears through close observation (avalokana).
चिदात्मा निर्मलो नित्यः स्वावभासो निरामयः ।
देहस्त्वनित्यो मलवांस्तेन संबध्यते कथम् ॥ २४ ॥
cidātmā nirmalo nityaḥ svāvabhāso nirāmayaḥ ,
dehastvanityo malavāṃstena saṃbadhyate katham 24
24. cit ātmā nirmalaḥ nityaḥ svāvabhāsaḥ nirāmayaḥ |
dehaḥ tu anityaḥ malavān tena saṃbadhyate katham
24. cit ātmā nirmalaḥ nityaḥ svāvabhāsaḥ nirāmayaḥ (asti) tu
dehaḥ anityaḥ malavān (asti) tena katham saṃbadhyate?
24. The conscious self (ātman) is pure, eternal, self-luminous, and flawless. But the body is impermanent and impure. How, then, can it be connected with that (self)?
स्पन्दमायाति वातेन भूतैर्वा पीवरीकृतः ।
देहस्तेन न संबन्धो मनागेव सहात्मना ॥ २५ ॥
spandamāyāti vātena bhūtairvā pīvarīkṛtaḥ ,
dehastena na saṃbandho manāgeva sahātmanā 25
25. spandam āyāti vātena bhūtaiḥ vā pīvarīkṛtaḥ |
dehaḥ tena na sambandhaḥ manāk eva saha ātmanā
25. dehaḥ vātena spandam āyāti vā bhūtaiḥ pīvarīkṛtaḥ
tena (saḥ) ātmanā saha manāk eva sambandhaḥ na (asti)
25. The body obtains motion from the wind (life-breath) and is nourished by the elements (bhūta). Therefore, the body has not even the slightest connection with the self (ātman).
सिद्धे द्वित्वेऽपि देहस्य न संबन्धस्य संभवः ।
द्वित्वासिद्धौ तु सुमते कलनैवेदृशी कुतः ॥ २६ ॥
siddhe dvitve'pi dehasya na saṃbandhasya saṃbhavaḥ ,
dvitvāsiddhau tu sumate kalanaivedṛśī kutaḥ 26
26. siddhe dvitve api dehasya na saṃbandhasya saṃbhavaḥ
| dvitvāsiddhau tu sumate kalanā eva īdṛśī kutaḥ
26. dehasya dvitve siddhe api saṃbandhasya saṃbhavaḥ na (asti) tu sumate,
dvitvāsiddhau īdṛśī kalanā eva kutaḥ (syāt)?
26. Even if a duality (between the self and the body) were to be established, there would be no possibility of a connection for the body. But, O wise one (sumate), if duality itself is not established, then how can such a conception (kalanā) possibly arise?
सर्वमात्ममयं शान्तमित्येवं प्रत्ययं स्फुटम् ।
सबाह्याभ्यन्तरं राम सर्वत्र दृढतां नय ॥ २८ ॥
sarvamātmamayaṃ śāntamityevaṃ pratyayaṃ sphuṭam ,
sabāhyābhyantaraṃ rāma sarvatra dṛḍhatāṃ naya 28
28. sarvam ātma-mayam śāntam iti evam pratyayam sphuṭam
sa-bāhya-abhyantaram rāma sarvatra dṛḍhatām naya
28. rāma sarvatra sa-bāhya-abhyantaram sarvam ātma-mayam
śāntam iti evam sphuṭam pratyayam dṛḍhatām naya
28. O Rama, establish firmly everywhere this clear understanding that everything, both external and internal, is permeated by the Self (ātman) and is peaceful.
सुखी दुःखी विमूढोऽस्मीत्येता दुर्दृष्टयः स्मृताः ।
आसु चेद्वस्तुबुद्धिस्ते तच्चिरं दुःखमिच्छसि ॥ २९ ॥
sukhī duḥkhī vimūḍho'smītyetā durdṛṣṭayaḥ smṛtāḥ ,
āsu cedvastubuddhiste tacciraṃ duḥkhamicchasi 29
29. sukhī duḥkhī vimūḍhaḥ asmi iti etāḥ dur-dṛṣṭayaḥ smṛtāḥ
āsu cet vastu-buddhiḥ te tat ciram duḥkham icchasi
29. sukhī (asmi) duḥkhī (asmi) vimūḍhaḥ
asmi iti etāḥ dur-dṛṣṭayaḥ smṛtāḥ
cet āsu te vastu-buddhiḥ (asti)
tat (tvam) ciram duḥkham icchasi
29. "I am happy, I am sorrowful, I am deluded" - these are considered wrong views. If you have a perception of reality in them, then you will wish for prolonged suffering.
यः क्रमः शैलतृणयोः कौशेयोपलयोस्तथा ।
साम्यं प्रति स एवोक्तः परमात्मशरीरयोः ॥ ३० ॥
yaḥ kramaḥ śailatṛṇayoḥ kauśeyopalayostathā ,
sāmyaṃ prati sa evoktaḥ paramātmaśarīrayoḥ 30
30. yaḥ kramaḥ śaila-tṛṇayoḥ kauśeya-upalayoḥ tathā
sāmyam prati saḥ eva uktaḥ paramātma-śarīrayoḥ
30. yaḥ kramaḥ śaila-tṛṇayoḥ tathā kauśeya-upalayoḥ (asti) saḥ
eva kramaḥ paramātma-śarīrayoḥ sāmyam prati uktaḥ (asti)
30. The kind of difference that exists between a mountain and a blade of grass, and similarly between silk and a stone, that very (difference) is declared with respect to the (lack of) equality between the supreme Self (paramātman) and the body.
यथा तेजस्तिमिरयोर्न संबन्धो न तुल्यता ।
अत्यन्तभिन्नयो राम तथैवात्मशरीरयोः ॥ ३१ ॥
yathā tejastimirayorna saṃbandho na tulyatā ,
atyantabhinnayo rāma tathaivātmaśarīrayoḥ 31
31. yathā tejas-timirayoḥ na sambandhaḥ na tulyatā
atyanta-bhinnayoḥ rāma tathā eva ātma-śarīrayoḥ
31. rāma yathā atyanta-bhinnayoḥ
tejas-timirayoḥ na sambandhaḥ na tulyatā
(asti) tathā eva ātma-śarīrayoḥ
(sambandhaḥ ca tulyatā na asti)
31. O Rama, just as there is no connection or equality between light and darkness, being utterly distinct, so too is it between the Self (ātman) and the body.
यथा शीतोष्णयोरैक्यं कथास्वपि न दृश्यते ।
जडप्रकाशयोः श्लेषो न तथात्मशरीरयोः ॥ ३२ ॥
yathā śītoṣṇayoraikyaṃ kathāsvapi na dṛśyate ,
jaḍaprakāśayoḥ śleṣo na tathātmaśarīrayoḥ 32
32. yathā śītoṣṇayoḥ aikyam kathāsu api na dṛśyate |
jaḍaprakāśayoḥ śleṣaḥ na tathā ātmaśarīrayoḥ ||
32. yathā śītoṣṇayoḥ aikyam kathāsu api na dṛśyate,
jaḍaprakāśayoḥ śleṣaḥ na (dṛśyate),
tathā ātmaśarīrayoḥ (api śleṣaḥ na dṛśyate)
32. Just as a unity between cold and heat is never observed, even in narratives, and just as there is no conjunction between the inert and consciousness, similarly, there is no such conjunction between the self (ātman) and the body.
देहश्चलति वातेन तेनैवायाति गच्छति ।
शब्दं करोति वातेन देहनाडीविलासिना ॥ ३३ ॥
dehaścalati vātena tenaivāyāti gacchati ,
śabdaṃ karoti vātena dehanāḍīvilāsinā 33
33. dehaḥ calati vātena tena eva āyāti gacchati
| śabdam karoti vātena dehanāḍīvilāsinā ||
33. dehaḥ vātena calati; tena eva (vātena) āyāti
gacchati (ca) dehanāḍīvilāsinā vātena śabdam karoti
33. The body moves due to the wind (vāta); by that very wind, it comes and goes. It produces sound through the wind (vāta) that courses through the channels of the body.
शब्दः कचटतप्रायः स्फुरत्यन्तः समीरणैः ।
यथा प्रजायते वंशाद्देहरन्ध्रात्तथैव हि ॥ ३४ ॥
śabdaḥ kacaṭataprāyaḥ sphuratyantaḥ samīraṇaiḥ ,
yathā prajāyate vaṃśāddeharandhrāttathaiva hi 34
34. śabdaḥ kacaṭataprāyaḥ sphurati antaḥ samīraṇaiḥ |
yathā prajāyate vaṃśāt deharandhrāt tathā eva hi ||
34. kacaṭataprāyaḥ śabdaḥ samīraṇaiḥ antaḥ sphurati yathā vaṃśāt prajāyate,
tathā eva hi deharandhrāt (prajāyate)
34. Sounds like 'ka', 'ca', 'ṭa', 'ta', and so forth, manifest internally through the vital airs (samīraṇa). Just as sound is produced from a bamboo flute, similarly, it arises from the body's apertures.
कनीनिकापरिस्पन्दश्चक्षुःस्पन्दस्य मारुतात् ।
इन्द्रियस्फुरणात्सैव संवित्केवलमात्मनः ॥ ३५ ॥
kanīnikāparispandaścakṣuḥspandasya mārutāt ,
indriyasphuraṇātsaiva saṃvitkevalamātmanaḥ 35
35. kanīnikāparispandaḥ cakṣuḥspandasya mārutāt |
indriyasphuraṇāt sā eva saṃvit kevalam ātmanaḥ ||
35. kanīnikāparispandaḥ cakṣuḥspandasya
(bhāgaḥ san) mārutāt (jāyate)
indriyasphuraṇāt (jātaṃ) sā
eva ātmanaḥ kevalam saṃvit (asti)
35. The trembling of the pupil, which is part of the eye's movement, originates from the wind (māruta). The manifestation of the senses, however, is simply the pure consciousness (saṃvit) of the self (ātman).
आकाशोपलकुड्यादौ सर्वत्रात्मदशा स्थिता ।
प्रतिबिम्बमिवादर्शे चित्त एवात्र दृश्यते ॥ ३६ ॥
ākāśopalakuḍyādau sarvatrātmadaśā sthitā ,
pratibimbamivādarśe citta evātra dṛśyate 36
36. ākāśopalakuḍyādau sarvatra ātmadāśā sthitā
pratibimbam iva ādarśe citte eva atra dṛśyate
36. ātmadāśā ākāśopalakuḍyādau sarvatra sthitā (asti).
yathā pratibimbam ādarśe iva (dṛśyate),
tathā (sā) atra citte eva dṛśyate.
36. The state of the Self (ātman) is situated everywhere, in space, in a stone, in a wall, and so on. Just as a reflection appears in a mirror, so too is it seen only here, in the mind (citta).
शरीरालयमुत्सृज्य यत्र चित्तविहंगमः ।
स्ववासनावशाद्याति तत्रैवात्मानुभूयते ॥ ३७ ॥
śarīrālayamutsṛjya yatra cittavihaṃgamaḥ ,
svavāsanāvaśādyāti tatraivātmānubhūyate 37
37. śarīrālayam utsṛjya yatra cittavihaṅgamaḥ
svavāsanāvaśāt yāti tatra eva ātmā anubhūyate
37. yatra cittavihaṅgamaḥ śarīrālayam utsṛjya svavāsanāvaśāt yāti,
tatra eva ātmā anubhūyate.
37. When the bird-like mind (cittavihaṅgama) goes wherever it is led by the power of its own latent impressions (vāsanā), having abandoned the body-dwelling, there indeed the Self (ātman) is experienced.
यत्र पुष्पं तत्र गन्धसंविदः संस्थिता यथा ।
यत्र चित्तं हि तत्रात्मसंविदः संस्थितास्तथा ॥ ३८ ॥
yatra puṣpaṃ tatra gandhasaṃvidaḥ saṃsthitā yathā ,
yatra cittaṃ hi tatrātmasaṃvidaḥ saṃsthitāstathā 38
38. yatra puṣpam tatra gandhasaṃvidaḥ saṃsthitā yathā
yatra cittam hi tatra ātmasaṃvidaḥ saṃsthitāḥ tathā
38. yathā yatra puṣpam (asti),
tatra gandhasaṃvidaḥ saṃsthitā (bhavati),
tathā hi yatra cittam (asti),
tatra ātmasaṃvidaḥ saṃsthitāḥ (bhavanti).
38. Just as wherever there is a flower, there the perceptions of scent (gandha-saṃvid) is situated; so too, wherever the mind (citta) is, there indeed the perceptions of the Self (ātman-saṃvid) are situated.
सर्वत्र स्थितमाकाशमादर्शे प्रतिबिम्बति ।
यथा तथात्मा सर्वत्र स्थितश्चेतसि दृश्यते ॥ ३९ ॥
sarvatra sthitamākāśamādarśe pratibimbati ,
yathā tathātmā sarvatra sthitaścetasi dṛśyate 39
39. sarvatra sthitam ākāśam ādarśe pratibimbati
yathā tathā ātmā sarvatra sthitaḥ cetasi dṛśyate
39. yathā sarvatra sthitam ākāśam ādarśe pratibimbati,
tathā sarvatra sthitaḥ ātmā cetasi dṛśyate.
39. Just as the space (ākāśa) that exists everywhere is reflected in a mirror, so too is the Self (ātman), which is present everywhere, seen in the mind (cetas).
अपामवनतं स्थानमास्पदं भूतले यथा ।
अन्तःकरणमेवात्मसंविदामास्पदं तथा ॥ ४० ॥
apāmavanataṃ sthānamāspadaṃ bhūtale yathā ,
antaḥkaraṇamevātmasaṃvidāmāspadaṃ tathā 40
40. apām avanatam sthānam āspadam bhūtale yathā
antaḥkaraṇam eva ātmasaṃvidām āspadam tathā
40. yathā bhūtale apām avanatam sthānam āspadam
tathā antaḥkaraṇam eva ātmasaṃvidām āspadam
40. Just as a low place on the earth's surface is the receptacle for waters, similarly, the internal organ (antaḥkaraṇa) is indeed the receptacle for awareness of the self (ātman).
सत्यासत्यं जगद्रूपमन्तःकरणबिम्बिता ।
आत्मसंवित्तनोतीदमालोकमिव सूर्यभा ॥ ४१ ॥
satyāsatyaṃ jagadrūpamantaḥkaraṇabimbitā ,
ātmasaṃvittanotīdamālokamiva sūryabhā 41
41. satyāsatyam jagadrūpam antaḥkaraṇabimbitā
ātmasaṃvit tanoti idam ālokam iva sūryabhā
41. antaḥkaraṇabimbitā ātmasaṃvit idam satyāsatyam
jagadrūpam tanoti sūryabhā iva ālokam
41. Self-awareness (ātmasaṃvit), reflected in the internal organ (antaḥkaraṇa), manifests this world-form, which is both real and unreal, just as sunlight spreads its light.
अन्तःकरणमेवातः कारणं भूतसंसृतौ ।
आत्मा सर्वातिगत्वात्तु कारणं सदकारणम् ॥ ४२ ॥
antaḥkaraṇamevātaḥ kāraṇaṃ bhūtasaṃsṛtau ,
ātmā sarvātigatvāttu kāraṇaṃ sadakāraṇam 42
42. antaḥkaraṇam eva ataḥ kāraṇam bhūtasaṃsṛtau
ātmā sarvātigatvāt tu kāraṇam sat akāraṇam
42. ataḥ antaḥkaraṇam eva bhūtasaṃsṛtau kāraṇam
tu ātmā sarvātigatvāt kāraṇam sat akāraṇam
42. Therefore, the internal organ (antaḥkaraṇa) is indeed the cause of worldly existence (saṃsāra) for beings. However, the self (ātman), because it transcends everything, is the cause but is itself uncaused.
अविचारणमज्ञानं मौर्ख्यमाहुर्महाधियः ।
संसारसंसृतौ सारमन्तःकरणकारणम् ॥ ४३ ॥
avicāraṇamajñānaṃ maurkhyamāhurmahādhiyaḥ ,
saṃsārasaṃsṛtau sāramantaḥkaraṇakāraṇam 43
43. avicāraṇam ajñānam maurkhyam āhuḥ mahādhiyaḥ
saṃsārasaṃsṛtau sāram antaḥkaraṇakāraṇam
43. mahādhiyaḥ avicāraṇam ajñānam maurkhyam āhuḥ
saṃsārasaṃsṛtau antaḥkaraṇakāraṇam sāram
43. Great thinkers declare non-discrimination to be ignorance and foolishness. The essential cause in the cycle of transmigration (saṃsāra) is the internal organ (antaḥkaraṇa).
असम्यक्प्रेक्षणान्मोहाच्चेतःसत्तां गृहीतवत् ।
संमोहबीजकणिकां तमोऽर्कादिव दृश्यते ॥ ४४ ॥
asamyakprekṣaṇānmohāccetaḥsattāṃ gṛhītavat ,
saṃmohabījakaṇikāṃ tamo'rkādiva dṛśyate 44
44. asamyak-prekṣaṇāt mohāt cetaḥ sattām gṛhītavat
| sammohabījakanikām tamaḥ arkāt iva dṛśyate ||
44. asamyak-prekṣaṇāt mohāt cetaḥ sattām gṛhītavat
sammohabījakanikām tamaḥ arkāt iva dṛśyate
44. Due to incorrect perception (asamyak-prekṣaṇa) and delusion (moha), the mind (cetas) assumes a real existence for itself. This delusion, a tiny seed of confusion, is perceived as darkness (tamas), just as a dark speck might appear to be within the sun itself.
यथा भूतात्मतत्त्वैकपरिज्ञानेन राघव ।
असत्तामेत्यलं चेतो दीपेनेव तमः क्षणात् ॥ ४५ ॥
yathā bhūtātmatattvaikaparijñānena rāghava ,
asattāmetyalaṃ ceto dīpeneva tamaḥ kṣaṇāt 45
45. yathā bhūtātmatattvaikaparijñānena rāghava |
asattām eti alam cetaḥ dīpena iva tamaḥ kṣaṇāt ||
45. rāghava yathā dīpena iva tamaḥ kṣaṇāt asattām eti,
(tathā) bhūtātmatattvaikaparijñānena cetaḥ alam asattām eti
45. Just as, O Rāghava, through the profound and sole understanding of the true nature of the self (ātman) in all beings, the mind (cetas) completely attains non-existence, swiftly, like darkness (tamas) by a lamp, in an instant.
संसारकारणमितः स्वयं चेतो विचारयेत् ।
जीवोऽन्तःकरणं चित्तं मनश्चेत्यादिनामकम् ॥ ४६ ॥
saṃsārakāraṇamitaḥ svayaṃ ceto vicārayet ,
jīvo'ntaḥkaraṇaṃ cittaṃ manaścetyādināmakam 46
46. saṃsārakāraṇam itaḥ svayam cetaḥ vicārayet | jīvaḥ
antaḥkaraṇam cittam manaḥ ca iti ādināmakam ||
46. itaḥ cetaḥ svayam saṃsārakāraṇam vicārayet jīvaḥ
antaḥkaraṇam cittam manaḥ ca iti ādināmakam
46. From this perspective, the mind (cetas) itself should discern the cause of transmigration (saṃsāra). The individual soul (jīva), the inner organ (antaḥkaraṇa), intellect (citta), and mind (manas) are its names, among others.
श्रीराम उवाच ।
एताः संज्ञाः प्रभो ब्रह्मंश्चेतसो रूढिमागताः ।
कथमित्येव कथय मयि मानद सिद्धये ॥ ४७ ॥
śrīrāma uvāca ,
etāḥ saṃjñāḥ prabho brahmaṃścetaso rūḍhimāgatāḥ ,
kathamityeva kathaya mayi mānada siddhaye 47
47. śrīrāma uvāca | etāḥ saṃjñāḥ prabho brahman cetasaḥ rūḍhim
āgatāḥ | katham iti eva kathaya mayi mānada siddhaye ||
47. śrīrāma uvāca prabho brahman mānada,
etāḥ saṃjñāḥ cetasaḥ rūḍhim āgatāḥ katham iti eva mayi siddhaye kathaya
47. Śrī Rāma said: 'O Lord, O Brahman, these terms for the mind (cetas) have become conventional. O giver of honor, please explain to me how this is, for my understanding (siddhi).'
श्रीवसिष्ठ उवाच ।
सर्वे भावा इमे नित्यमात्मतत्वैकरूपिणः ।
चित्तात्तरङ्गकगणा जलैककलिता यथा ॥ ४८ ॥
śrīvasiṣṭha uvāca ,
sarve bhāvā ime nityamātmatatvaikarūpiṇaḥ ,
cittāttaraṅgakagaṇā jalaikakalitā yathā 48
48. śrīvasiṣṭhaḥ uvāca sarve bhāvāḥ ime nityam ātmatattvaikarūpiṇaḥ
cittāt taraṅgakagaṇāḥ jalaikakalitāḥ yathā
48. śrīvasiṣṭhaḥ uvāca ime sarve bhāvāḥ nityam ātmatattvaikarūpiṇaḥ
yathā cittāt taraṅgakagaṇāḥ jalaikakalitāḥ
48. Śrī Vasiṣṭha said: All these phenomena eternally possess the singular nature of the self (ātman). They are like countless waves arising from consciousness (citta), which are entirely composed of water.
आत्मा स्पन्दैकरूपात्मा स्थितस्तेषु क्वचित्क्वचित् ।
तरङ्गेषु विलोलेषु पयोधेः सलिलं यथा ॥ ४९ ॥
ātmā spandaikarūpātmā sthitasteṣu kvacitkvacit ,
taraṅgeṣu viloleṣu payodheḥ salilaṃ yathā 49
49. ātmā spandaikarūpātmā sthitaḥ teṣu kvacit kvacit
taraṅgeṣu viloleṣu payodheḥ salilam yathā
49. ātmā spandaikarūpātmā teṣu kvacit kvacit sthitaḥ
yathā payodheḥ salilam viloleṣu taraṅgeṣu
49. The self (ātman), whose very nature is vibration, exists here and there within those phenomena, just as the water of the ocean is present within its restless waves.
क्वचिदस्पन्दरूपात्मा स्थितस्तेषु महेश्वरः ।
तरङ्गत्वमयातेषु जलभावो जलेष्विव ॥ ५० ॥
kvacidaspandarūpātmā sthitasteṣu maheśvaraḥ ,
taraṅgatvamayāteṣu jalabhāvo jaleṣviva 50
50. kvacit aspandarūpātmā sthitaḥ teṣu maheśvaraḥ
taraṅgatvam ayāteṣu jalabhāvaḥ jaleṣu iva
50. kvacit maheśvaraḥ aspandarūpātmā teṣu sthitaḥ
iva jalabhāvaḥ taraṅgatvam ayāteṣu jaleṣu
50. At other times, the Great Lord (Maheśvara), whose nature is stillness (non-vibration), abides within those phenomena. This is comparable to the intrinsic nature of water remaining in water that has not yet formed into waves.
तत्रोपलादयो भावा अलोलाः स्वात्मनि स्थिताः ।
सुराफेनवदुत्स्पन्दा लोलास्तु पुरुषादयः ॥ ५१ ॥
tatropalādayo bhāvā alolāḥ svātmani sthitāḥ ,
surāphenavadutspandā lolāstu puruṣādayaḥ 51
51. tatra upalādayaḥ bhāvāḥ alolāḥ svātmani sthitāḥ
surāphenavat utspandāḥ lolāḥ tu puruṣādayaḥ
51. tatra upalādayaḥ bhāvāḥ alolāḥ svātmani sthitāḥ
tu puruṣādayaḥ surāphenavat utspandāḥ lolāḥ
51. Among these phenomena, those like stones (upala) remain steady, abiding in their own intrinsic nature (ātman) and are not agitated. However, the agitated and pulsating ones, like foam on wine, are beings such as human beings (puruṣa).
तत्र तेषु शरीरेषु सर्वशक्तिस्तदात्मनः ।
कलिताऽज्ञानकलना तेनाज्ञानमसौ स्थितः ॥ ५२ ॥
tatra teṣu śarīreṣu sarvaśaktistadātmanaḥ ,
kalitā'jñānakalanā tenājñānamasau sthitaḥ 52
52. tatra teṣu śarīreṣu sarvaśaktiḥ tadātmanaḥ
kalitā ajñānakalanā tena ajñānam asau sthitaḥ
52. tatra teṣu śarīreṣu tadātmanaḥ sarvaśaktiḥ
ajñānakalanā kalitā tena asau ajñānam sthitaḥ
52. There, in those bodies, the all-encompassing power (śakti) of that Self (ātman) is manifested through the concept of ignorance. Therefore, that very being (puruṣa) remains in a state of ignorance.
तदज्ञानमनन्तात्मभूषितं जीव उच्यते ।
स संसारे महामोहमायापञ्जरकुञ्जरः ॥ ५३ ॥
tadajñānamanantātmabhūṣitaṃ jīva ucyate ,
sa saṃsāre mahāmohamāyāpañjarakuñjaraḥ 53
53. tadajñānam anantātma-bhūṣitam jīvaḥ ucyate
saḥ saṃsāre mahāmohamāyāpañjarakuñjaraḥ
53. tadajñānam anantātma-bhūṣitam jīvaḥ ucyate
saḥ saṃsāre mahāmohamāyāpañjarakuñjaraḥ
53. That ignorance, adorned with countless individual selves (ātman), is called the embodied soul. He (the embodied soul) is like an elephant caught in the cage of great delusion and illusion (māyā) within the cycle of transmigration (saṃsāra).
जीवनाज्जीव इत्युक्तोऽहंभावः स्यात्त्वहंतया ।
बुद्धिर्निश्चायकत्वेन संकल्पकलनान्मनः ॥ ५४ ॥
jīvanājjīva ityukto'haṃbhāvaḥ syāttvahaṃtayā ,
buddhirniścāyakatvena saṃkalpakalanānmanaḥ 54
54. jīvanāt jīvaḥ iti uktaḥ ahaṃbhāvaḥ syāt tu ahaṃtayā
buddhiḥ niścāyakatvena saṃkalpakalanāt manaḥ
54. jīvanāt jīvaḥ iti uktaḥ tu ahaṃtayā ahaṃbhāvaḥ
syāt buddhiḥ niścāyakatvena manaḥ saṃkalpakalanāt
54. The individual soul is called 'jīva' from the act of living. The sense of 'I' comes into being through egoity. The intellect is characterized by its decisive nature, while the mind arises from the formation of resolutions.
प्रकृतिः प्रकृतित्वेन देहो दिग्धतया स्थितः ।
जडः प्रकृतिभावेन चेतनः स्वात्मसत्तया ॥ ५५ ॥
prakṛtiḥ prakṛtitvena deho digdhatayā sthitaḥ ,
jaḍaḥ prakṛtibhāvena cetanaḥ svātmasattayā 55
55. prakṛtiḥ prakṛtitvena dehaḥ digdhatayā sthitaḥ
jaḍaḥ prakṛtibhāvena cetanaḥ svātmasattayā
55. prakṛtiḥ prakṛtitvena dehaḥ digdhatayā sthitaḥ
jaḍaḥ prakṛtibhāvena cetanaḥ svātmasattayā
55. Primordial nature (prakṛti) exists by virtue of its own essential constitution (prakṛti). The body (deha) is imbued (with this nature). It is inert due to its connection to prakṛti, and it is conscious due to the existence of its own Self (ātman).
जडाजडदृशोर्मध्यं यत्तत्त्वं पारमात्मिकम् ।
तदेतदेव नानात्वं नानासंज्ञाभिराततम् ॥ ५६ ॥
jaḍājaḍadṛśormadhyaṃ yattattvaṃ pāramātmikam ,
tadetadeva nānātvaṃ nānāsaṃjñābhirātatam 56
56. jaḍā-ajaḍa-dṛśoḥ madhyam yat tattvam pāramātmikam
tat etat eva nānātvam nānā-saṃjñābhiḥ ātatam
56. yat pāramātmikam tattvam jaḍā-ajaḍa-dṛśoḥ madhyam
tat etat eva nānātvam nānā-saṃjñābhiḥ ātatam
56. The supreme essence (pāramātmikam) that exists between the conscious and the unconscious is, in fact, this very diversity, extended through various names.
एवं स्वरूपं जीवस्य बृहदारण्यकादिषु ।
बहुधा बहुषु प्रोक्तं वेदान्तेषु किलानघ ॥ ५७ ॥
evaṃ svarūpaṃ jīvasya bṛhadāraṇyakādiṣu ,
bahudhā bahuṣu proktaṃ vedānteṣu kilānagha 57
57. evam svarūpam jīvasya bṛhadāraṇyakādiṣu
bahudhā bahuṣu proktam vedānteṣu kila anagha
57. anagha evam jīvasya svarūpam bṛhadāraṇyakādiṣu
bahuṣu vedānteṣu bahudhā kila proktam
57. O sinless one, the true nature (svarūpa) of the individual soul (jīva) has thus been declared in various ways in many Vedānta texts, including the Bṛhadāraṇyaka Upaniṣad.
अज्ञैस्त्वेतासु संज्ञासु कुविकल्पकुतार्किकैः ।
मोहाय केवलं मूढैर्व्यर्थमास्थाः प्रकल्पिताः ॥ ५८ ॥
ajñaistvetāsu saṃjñāsu kuvikalpakutārkikaiḥ ,
mohāya kevalaṃ mūḍhairvyarthamāsthāḥ prakalpitāḥ 58
58. ajñaiḥ tu etāsu saṃjñāsu kuvikalpa-kutārkikaiḥ
mohāya kevalam mūḍhaiḥ vyartham āsthāḥ prakalpitāḥ
58. tu ajñaiḥ mūḍhaiḥ kuvikalpa-kutārkikaiḥ etāsu
saṃjñāsu kevalam mohāya vyartham āsthāḥ prakalpitāḥ
58. But by the ignorant, the foolish, and bad reasoners making flawed distinctions, mere assertions have been uselessly fabricated regarding these designations, leading only to confusion (moha).
एवमेष महाबाहो जीवः संसारकारणम् ।
मूकेनातिवराकेण देहकेनेह किं कृतम् ॥ ५९ ॥
evameṣa mahābāho jīvaḥ saṃsārakāraṇam ,
mūkenātivarākeṇa dehakeneha kiṃ kṛtam 59
59. evam eṣaḥ mahābāho jīvaḥ saṃsāra-kāraṇam
mūkena ativarākeṇa dehakena iha kim kṛtam
59. mahābāho evam eṣaḥ jīvaḥ saṃsāra-kāraṇam.
mūkena ativarākeṇa dehakena iha kim kṛtam?
59. O mighty-armed one (mahābāho), thus this individual soul (jīva) is the cause of transmigration (saṃsāra). What, then, has been accomplished here by this mute, utterly helpless, mere body?
आधाराधेययोरेकनाशे नान्यस्य नष्टता ।
यथा तथा शरीरादिनाशे नात्मनि नष्टता ॥ ६० ॥
ādhārādheyayorekanāśe nānyasya naṣṭatā ,
yathā tathā śarīrādināśe nātmani naṣṭatā 60
60. ādhārādheyayoḥ ekanaśe na anyasya naṣṭatā
yathā tathā śarīrādīnāśe na ātmani naṣṭatā
60. yathā ādhārādheyayoḥ ekanaśe anyasya naṣṭatā
na tathā śarīrādīnāśe ātmani naṣṭatā na
60. Just as the destruction of one thing, be it the support or the supported, does not lead to the destruction of the other, similarly, the destruction of the body and other such entities does not result in the destruction of the self (ātman).
एकपर्णरसे क्षीणे रसो नैति यथा क्षयम् ।
याति पर्णरसश्चार्करश्मिजालान्तरे यथा ॥ ६१ ॥
ekaparṇarase kṣīṇe raso naiti yathā kṣayam ,
yāti parṇarasaścārkaraśmijālāntare yathā 61
61. ekaparṇarase kṣīṇe rasaḥ na eti yathā kṣayam
yāti parṇarasaḥ ca arkaraśmijālāntare yathā
61. yathā ekaparṇarase kṣīṇe rasaḥ kṣayam na eti
ca yathā parṇarasaḥ arkaraśmijālāntare yāti
61. Just as when the sap (rasa) of a single leaf dries up, the vital essence (rasa) of the tree does not perish, and just as the leaf's sap itself (when dried) passes into the network of sunbeams.
शरीरसंक्षये देही न क्षयं याति कस्यचित् ।
निर्वासनश्चेत्तद्व्योम्नि तिष्ठत्यात्मपदे तथा ॥ ६२ ॥
śarīrasaṃkṣaye dehī na kṣayaṃ yāti kasyacit ,
nirvāsanaścettadvyomni tiṣṭhatyātmapade tathā 62
62. śarīrasaṃkṣaye dehī na kṣayam yāti kasyacit
nirvāsanaḥ cet tat vyomni tiṣṭhati ātmapade tathā
62. śarīrasaṃkṣaye dehī kasyacit kṣayam na yāti cet
nirvāsanaḥ tat tathā vyomni ātmapade tiṣṭhati
62. Upon the complete destruction of the body, the embodied being (dehī) does not perish in any way. If one is free from latent impressions (vāsana), then one abides in the state of the self (ātman), just like space (vyoman) remains.
देहनाशे विनष्टोऽस्मीत्येवं यस्याऽमतेर्भ्रमः ।
मातुः स्तनतटात्तस्य मन्ये वेताल उत्थितः ॥ ६३ ॥
dehanāśe vinaṣṭo'smītyevaṃ yasyā'materbhramaḥ ,
mātuḥ stanataṭāttasya manye vetāla utthitaḥ 63
63. dehanāśe vinaṣṭaḥ asmi iti evam yasya amateḥ bhramaḥ
mātuḥ stanataṭāt tasya manye vetālaḥ utthitaḥ
63. dehanāśe asmi vinaṣṭaḥ iti evam yasya amateḥ bhramaḥ
tasya mātuḥ stanataṭāt vetālaḥ utthitaḥ manye
63. Upon the destruction of the body, if someone, due to ignorance (amati), harbors the delusion, 'I am destroyed,' then I believe a ghost (vetāla) has arisen from that person's mother's breast.
यस्य ह्यात्यन्तिको नाशः स्यादसावुदितः स्मृतः ।
चित्तनाशो हि नाशः स्यात्स मोक्ष इति कथ्यते ॥ ६४ ॥
yasya hyātyantiko nāśaḥ syādasāvuditaḥ smṛtaḥ ,
cittanāśo hi nāśaḥ syātsa mokṣa iti kathyate 64
64. yasya hi ātyantikaḥ nāśaḥ syāt asau uditaḥ smṛtaḥ
cittanāśaḥ hi nāśaḥ syāt saḥ mokṣaḥ iti kathyate
64. hi yasya ātyantikaḥ nāśaḥ syāt,
asau uditaḥ smṛtaḥ.
hi cittanāśaḥ nāśaḥ syāt,
saḥ mokṣaḥ iti kathyate.
64. Indeed, that whose ultimate destruction occurs is considered to be truly destroyed. The destruction of the mind (citta) is truly destruction; that is what is called liberation (mokṣa).
मृतो नष्ट इति प्रोक्तो मन्ये तच्च मृषा ह्यसत् ।
स देशकालान्तरितो भूत्वा भूत्वानुभूयते ॥ ६५ ॥
mṛto naṣṭa iti prokto manye tacca mṛṣā hyasat ,
sa deśakālāntarito bhūtvā bhūtvānubhūyate 65
65. mṛtaḥ naṣṭaḥ iti proktaḥ manye tat ca mṛṣā hi asat
saḥ deśakālāntaritaḥ bhūtvā bhūtvā anubhūyate
65. mṛtaḥ naṣṭaḥ iti proktaḥ (yad asti),
tat ca hi mṛṣā asat iti manye.
saḥ deśakālāntaritaḥ bhūtvā bhūtvā anubhūyate.
65. I consider the statement 'dead' or 'destroyed' to be false and indeed unreal. For that (self), merely separated by space and time, repeatedly manifests and is experienced (again).
इहोह्यन्ते जनैरेवं तरङ्गान्तस्तृणैरिव ।
मरणव्यपदेशासु देशकालतिरोहितैः ॥ ६६ ॥
ihohyante janairevaṃ taraṅgāntastṛṇairiva ,
maraṇavyapadeśāsu deśakālatirohitaiḥ 66
66. iha ūhyante janaiḥ evam taraṅgāntaḥ tṛṇaiḥ
iva maraṇavyapadeśāsu deśakālatirahitaiḥ
66. iha janaiḥ evaṃ deśakālatirahitaiḥ (jīvāḥ) maraṇavyapadeśāsu ūhyante,
taraṅgāntaḥ tṛṇaiḥ iva (ūhyante).
66. Here, people thus conjecture about those (entities) that are concealed by space and time, calling them 'dead' (lit., in the designations of death), just as blades of grass are tossed within waves.
वासनावस्थितो जीवो यात्युत्सृज्य शरीरकम् ।
कपिर्वनतरुं त्यक्त्वा तर्वन्तरमिवास्थितः ॥ ६७ ॥
vāsanāvasthito jīvo yātyutsṛjya śarīrakam ,
kapirvanataruṃ tyaktvā tarvantaramivāsthitaḥ 67
67. vāsanāvasthitaḥ jīvaḥ yāti utsṛjya śarīrakam
kapiḥ vanatarum tyaktvā taru-antaram iva āsthitaḥ
67. vāsanāvasthitaḥ jīvaḥ śarīrakam utsṛjya yāti,
kapiḥ vanatarum tyaktvā taru-antaram iva āsthitaḥ (yāti).
67. The individual soul (jīva), abiding in its latent impressions (vāsanā), departs, abandoning the body, just like a monkey, having left one forest tree, settles on another tree.
पुनस्तदपि संत्यज्य गच्छत्यन्यदपि क्षणात् ।
अन्यस्मिन्वितते देशे कालेऽन्यस्मिंश्च राघव ॥ ६८ ॥
punastadapi saṃtyajya gacchatyanyadapi kṣaṇāt ,
anyasminvitate deśe kāle'nyasmiṃśca rāghava 68
68. punaḥ tat api saṃtyajya gacchati anyat api kṣaṇāt
anyasmin vitate deśe kāle anyasmin ca rāghava
68. rāghava punaḥ tat api saṃtyajya kṣaṇāt anyasmin
vitate deśe ca anyasmin kāle api anyat gacchati
68. O Rāghava, abandoning even that, it again moves on to something else in an instant, in a different, vast place and at a different time.
इतश्चेतश्च नीयन्ते जीवा वासनया स्वया ।
चिरं तदपिजीविन्या धूर्त्या धात्र्यैव बालकाः ॥ ६९ ॥
itaścetaśca nīyante jīvā vāsanayā svayā ,
ciraṃ tadapijīvinyā dhūrtyā dhātryaiva bālakāḥ 69
69. itaḥ ca itaḥ ca nīyante jīvāḥ vāsanayā svayā
ciram tat api jīvinyā dhūrtyā dhātryā eva bālakāḥ
69. svayā vāsanayā jīvāḥ itaḥ ca itaḥ ca nīyante;
dhūrtyā ciram tat api jīvinyā dhātryā eva bālakāḥ
69. Individual souls (jīva) are led here and there by their own mental impressions (vāsanā), just as children are perpetually guided by a cunning, long-lasting nurse.
वासनारज्जुवलिता जीर्णाः पर्वतकुक्षिषु ।
जरयन्त्यतिदुःखेन जीवितं जीवजीविकाः ॥ ७० ॥
vāsanārajjuvalitā jīrṇāḥ parvatakukṣiṣu ,
jarayantyatiduḥkhena jīvitaṃ jīvajīvikāḥ 70
70. vāsanārajjuvalitāḥ jīrṇāḥ parvatakukṣiṣu
jarayanti atiduḥkhena jīvitam jīvajīvikāḥ
70. vāsanārajjuvalitāḥ jīrṇāḥ jīvajīvikāḥ
parvatakukṣiṣu atiduḥkhena jīvitam jarayanti
70. Worn out and bound by the rope of mental impressions (vāsanā), living beings (jīvajīvikāḥ) waste their lives away with great suffering, even in mountain caves.
जरठजरदुपोढदुःखभाराः परिणतिजर्जरजीविताश्च सत्यः ।
हृदयजनितवासनानुवृत्त्या नरकभरे जनताश्चिरं पतन्ति ॥ ७१ ॥
jaraṭhajaradupoḍhaduḥkhabhārāḥ pariṇatijarjarajīvitāśca satyaḥ ,
hṛdayajanitavāsanānuvṛttyā narakabhare janatāściraṃ patanti 71
71. jaraṭhajaradupoḍhaduḥkhabhārāḥ
pariṇatijarjarajīvitāḥ ca satyaḥ
hṛdayajanitavāsanānuvṛttyā
naraka bhare janatāḥ ciram patanti
71. jaraṭhajaradupoḍhaduḥkhabhārāḥ
ca pariṇatijarjarajīvitāḥ satyaḥ
janatāḥ hṛdayajanitavāsanānuvṛttyā
ciram naraka bhare patanti
71. Indeed, people, burdened by the heavy suffering brought about by aging and decay, and whose lives are shattered by the process of maturation, perpetually fall into a hellish burden due to the continuous pursuit of mental impressions (vāsanā) generated within their hearts.
श्रीवाल्मीकिरुवाच ।
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ७२ ॥
śrīvālmīkiruvāca ,
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 72
72. śrīvālmīkiḥ uvāca iti uktavati atha munau
divasaḥ jagāma sāyaṃtanāya vidhaye astaminaḥ
jagāma snātuṃ sabhā kṛtanamskaraṇā
jagāma śyāmākṣaye ravikaraiḥ ca saha ājagāma
72. śrīvālmīkiḥ uvāca atha munau iti uktavati
divasaḥ sāyaṃtanāya vidhaye jagāma astaminaḥ
jagāma sabhā kṛtanamskaraṇā snātuṃ
jagāma ca śyāmākṣaye ravikaraiḥ saha ājagāma
72. Shri Valmiki said: When the sage (Viśvāmitra) had thus spoken, the day passed, and the sun set for the evening ritual. The assembly, having offered their salutations, went to bathe. And with the vanishing of the night, morning arrived along with the sun's rays.

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 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 (current chapter) 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