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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-74

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श्रीवसिष्ठ उवाच ।
लीलयाऽपश्यति वपुः कालेनात्मनि जायते ।
रम्यस्यापश्यतो वक्रं हृदि दौरूप्यधीरिव ॥ १ ॥
śrīvasiṣṭha uvāca ,
līlayā'paśyati vapuḥ kālenātmani jāyate ,
ramyasyāpaśyato vakraṃ hṛdi daurūpyadhīriva 1
1. līlayā apaśyati vapuḥ kālena ātmani jāyate
ramyasya apaśyataḥ vakram hṛdi daurūpyadhīḥ iva
1. līlayā vapuḥ apaśyati kālena ātmani jāyate
ramyasya vakram apaśyataḥ hṛdi daurūpyadhīḥ iva
1. Śrī Vasiṣṭha said: As if by a playful act (līlā), (the supreme consciousness) does not perceive the physical body; yet, in time, it (the body) arises within the self (ātman). This is analogous to the perception of ugliness (daurūpyadhī) that arises in the heart (hṛdi) of one who has not directly seen a beautiful face.
तद्वशादियमायाता महती मेदुरोदरा ।
माया मदमहाशक्तिः सुरास्वादलवादिव ॥ २ ॥
tadvaśādiyamāyātā mahatī medurodarā ,
māyā madamahāśaktiḥ surāsvādalavādiva 2
2. tat-vaśāt iyam āyātā mahatī medura-udarā
māyā mada-mahā-śaktiḥ surā-āsvāda-lavāt iva
2. tat-vaśāt iyam mahatī medura-udarā māyā
mada-mahā-śaktiḥ surā-āsvāda-lavāt iva āyātā
2. From that (causal principle, the Self's playful overlooking), this great "māyā" has come forth, vast and all-encompassing. It is "māyā", the supreme power (śakti) of delusion (mada), appearing as if from just a tiny drop (lava) of the taste (āsvāda) of wine (surā).
तयानया विकारिण्या तदतद्भावभूतया ।
इदं संपन्नमखिलं तापादिव मरौ पयः ॥ ३ ॥
tayānayā vikāriṇyā tadatadbhāvabhūtayā ,
idaṃ saṃpannamakhilaṃ tāpādiva marau payaḥ 3
3. tayā anayā vikāriṇyā tat-atad-bhāva-bhūtayā
idam sampannam akhilam tāpāt iva marau payaḥ
3. anayā tayā vikāriṇyā tat-atad-bhāva-bhūtayā
idam akhilam sampannam marau tāpāt payaḥ iva
3. By that "māyā", which is ever-changing and exists as both "that" (reality) and "not-that" (unreality), this entire (universe) has come into being. It is like water (payaḥ) appearing in a desert (maru) due to intense heat, resembling a mirage.
मनो बुद्धिरहंकारो वासनाश्चेन्द्रियाण्यपि ।
एवंकलितनामाङ्कैः स्फुरत्यात्माब्धिरम्बुभिः ॥ ४ ॥
mano buddhirahaṃkāro vāsanāścendriyāṇyapi ,
evaṃkalitanāmāṅkaiḥ sphuratyātmābdhirambubhiḥ 4
4. manaḥ buddhiḥ ahaṅkāraḥ vāsanāḥ ca indriyāṇi api
evam-kalita-nāma-aṅkaiḥ sphurati ātma-abdhiḥ ambubhiḥ
4. manaḥ buddhiḥ ahaṅkāraḥ vāsanāḥ ca indriyāṇi api
evam-kalita-nāma-aṅkaiḥ ambubhiḥ ātma-abdhiḥ sphurati
4. The mind, the intellect (buddhi), the ego (ahaṅkāra), and also the latent impressions (vāsanā) and the sense organs (indriya) - by these (entities), thus named and characterized, the ocean of the self (ātman) pulsates, just as an ocean (pulsates) with its waters.
चित्ताहंकारयोर्द्वित्वं वचस्यस्ति न वस्तुतः ।
यच्चित्तं स ह्यहंकारो योऽहंकारो मनो हि तत् ॥ ५ ॥
cittāhaṃkārayordvitvaṃ vacasyasti na vastutaḥ ,
yaccittaṃ sa hyahaṃkāro yo'haṃkāro mano hi tat 5
5. citta-ahaṅkārayoḥ dvitvam vacasi asti na vastutaḥ | yat
cittam sa hi ahaṅkāraḥ yaḥ ahaṅkāraḥ manaḥ hi tat ||
5. vastutaḥ citta-ahaṅkārayoḥ dvitvam vacasi na asti yat
cittam saḥ hi ahaṅkāraḥ yaḥ ahaṅkāraḥ hi tat manaḥ
5. The duality of mind (citta) and ego (ahaṅkāra) exists only in speech, not in reality. That which is mind is indeed ego, and that which is ego is indeed mind (manas).
मनोहंकारयोरन्तर्द्वयोरेकतरक्षये ।
क्षीणे द्वे एव हि यथा पटशौक्ल्ये पटक्षये ॥ ७ ॥
manohaṃkārayorantardvayorekatarakṣaye ,
kṣīṇe dve eva hi yathā paṭaśauklye paṭakṣaye 7
7. manas-ahaṅkārayoḥ antar-dvayoḥ ekatara-kṣaye |
kṣīṇe dve eva hi yathā paṭa-śauklaye paṭa-kṣaye ||
7. manas-ahaṅkārayoḥ antar-dvayoḥ ekatara-kṣaye
kṣīṇe dve eva hi yathā paṭa-kṣaye paṭa-śauklaye
7. When either of the two – mind (manas) or ego (ahaṅkāra) – is destroyed, then both are indeed annihilated. This is just like how the whiteness of a cloth is destroyed when the cloth itself is destroyed.
तुच्छां मोक्षधियं त्यक्त्वा बन्धबुद्धिं तथैषणाम् ।
स्ववैराग्यविवेकाभ्यां केवलं क्षपयेन्मनः ॥ ८ ॥
tucchāṃ mokṣadhiyaṃ tyaktvā bandhabuddhiṃ tathaiṣaṇām ,
svavairāgyavivekābhyāṃ kevalaṃ kṣapayenmanaḥ 8
8. tucchām mokṣa-dhiyam tyaktvā bandha-buddhim tathā eṣaṇām
| sva-vairāgya-vivekābhyām kevalam kṣapayet manaḥ ||
8. tucchām mokṣa-dhiyam,
bandha-buddhim,
tathā eṣaṇām tyaktvā,
sva-vairāgya-vivekābhyām kevalam manaḥ kṣapayet
8. Having abandoned the trivial desire for liberation (mokṣa), the notion of bondage, and also all longing, one should simply annihilate the mind (manas) through one's own dispassion (vairāgya) and discrimination (viveka).
मोक्षो मेऽस्त्विति चिन्तान्तर्जाता चेदुत्थितं मनः ।
मननोत्के मनस्युच्चैर्वपुर्दोषाय केवलम् ॥ ९ ॥
mokṣo me'stviti cintāntarjātā cedutthitaṃ manaḥ ,
mananotke manasyuccairvapurdoṣāya kevalam 9
9. mokṣaḥ me astu iti cintā antar-jātā cet utthitam manaḥ
| manana-utke manasi uccaiḥ vapuḥ doṣāya kevalam ||
9. mokṣaḥ me astu iti cet cintā
antar-jātā manaḥ utthitam (bhavati)
manana-utke manasi uccaiḥ
vapuḥ kevalam doṣāya (bhavati)
9. If the thought "May liberation (mokṣa) be mine" arises within, the mind (manas) becomes active (or agitated). When the mind (manas) is greatly agitated by such contemplation, the body (vapus) serves only as a source of trouble.
आत्मन्यतीते सर्वस्मात्सर्वभूतेऽथवा तते ।
को बन्धः कश्च वा मोक्षो निर्मूलं मननं कुरु ॥ १० ॥
ātmanyatīte sarvasmātsarvabhūte'thavā tate ,
ko bandhaḥ kaśca vā mokṣo nirmūlaṃ mananaṃ kuru 10
10. ātmani atīte sarvasmāt sarvabhūte athavā tate
kaḥ bandhaḥ ca vā mokṣaḥ nirmūlam mananam kuru
10. ātmani sarvasmāt atīte athavā sarvabhūte tate,
kaḥ bandhaḥ ca vā kaḥ mokṣaḥ? nirmūlam mananam kuru.
10. When the Self (ātman) is transcendent, beyond everything, or alternatively, pervasive in all beings, then what is bondage and what is liberation (mokṣa)? Undertake this reflection (mananam), realizing it to be without foundation.
वायुः स्पन्दनधर्मत्वाद्यदा चलति देहके ।
तदा स्फुरति हस्ताङ्गरसनापल्लवावली ॥ ११ ॥
vāyuḥ spandanadharmatvādyadā calati dehake ,
tadā sphurati hastāṅgarasanāpallavāvalī 11
11. vāyuḥ spandanadharmatvāt yadā calati dehake
tadā sphurati hastāṅgarasanāpallavāvalī
11. yadā vāyuḥ spandanadharmatvāt dehake calati,
tadā hastāṅgarasanāpallavāvalī sphurati.
11. When the vital breath (vāyu), by virtue of its intrinsic nature (dharma) for pulsation, moves within the body, then a sequence of hand-parts, tongues, and delicate sprout-like movements (such as fingers, tongue, and subtle expressions) comes to life.
पादपे पल्लवश्रेणीं चालयत्यनिलो यथा ।
तथैवाङ्गावलीं वायुर्देहे संचालयत्यलम् ॥ १२ ॥
pādape pallavaśreṇīṃ cālayatyanilo yathā ,
tathaivāṅgāvalīṃ vāyurdehe saṃcālayatyalam 12
12. pādāpe pallavaśreṇīm cālayati anilaḥ yathā
tathā eva aṅgāvalīm vāyuḥ dehe sañcālayati alam
12. yathā anilaḥ pādāpe pallavaśreṇīm cālayati,
tathā eva vāyuḥ dehe aṅgāvalīm alam sañcālayati.
12. Just as the wind (anilaḥ) causes a row of tender leaves (pallavaśreṇī) to move on a tree, so too does the vital breath (vāyu) effectively set in motion the series of limbs (aṅgāvalī) within the body.
चित्सर्वव्यापिनी सूक्ष्मा न चला नैव चाल्यते ।
न स्वतः स्पन्दमायाति देवाचल इवानिलैः ॥ १३ ॥
citsarvavyāpinī sūkṣmā na calā naiva cālyate ,
na svataḥ spandamāyāti devācala ivānilaiḥ 13
13. cit sarvavyāpinī sūkṣmā na calā na eva cālyate
na svataḥ spandam āyāti devācalaḥ iva anilaiḥ
13. cit sarvavyāpinī sūkṣmā na calā,
na eva cālyate.
na svataḥ spandam āyāti devācalaḥ iva anilaiḥ.
13. Consciousness (cit) is all-pervading and subtle. It is not subject to movement, nor is it ever caused to move. It does not spontaneously come into vibration, just as an immovable mountain (acala) is not stirred by winds.
प्रतिबिम्बितसर्वार्था केवलं स्वात्मनि स्थिता ।
प्रकाशयति बोधेन जगन्तीमानि दीपवत् ॥ १४ ॥
pratibimbitasarvārthā kevalaṃ svātmani sthitā ,
prakāśayati bodhena jagantīmāni dīpavat 14
14. pratibimbitasarvārthā kevalam svātmani sthitā
prakāśayati bodhena jagantī imāni dīpavat
14. pratibimbitasarvārthā kevalam svātmani sthitā
bodhena imāni jagantī dīpavat prakāśayati
14. Though reflecting all objects, it remains situated solely within its own self (ātman). Through its consciousness, it illuminates these worlds, just like a lamp.
तत्र कोऽयं मुधा मोहो भवतामतिदुःखदः ।
अयं सोऽहं ममाङ्गानि ममेदं चेति दुर्धियाम् ॥ १५ ॥
tatra ko'yaṃ mudhā moho bhavatāmatiduḥkhadaḥ ,
ayaṃ so'haṃ mamāṅgāni mamedaṃ ceti durdhiyām 15
15. tatra kaḥ ayam mudhā mohaḥ bhavatām atiduḥkhadaḥ
ayam saḥ aham mama aṅgāni mama idam ca iti durdhiyām
15. tatra durdhiyām bhavatām ayam atiduḥkhadaḥ mudhā
mohaḥ kaḥ "ayam saḥ aham mama aṅgāni mama idam ca" iti
15. Therefore, what is this utterly futile and greatly sorrow-inducing delusion (moha) that afflicts those with misguided intellects, leading to the thoughts: 'This is I,' 'these are my limbs,' and 'this is mine'?
इति कल्लोलहतया दृशा नित्यमनित्यया ।
ज्ञत्वकर्तृत्वभोक्तृत्वक्रिया समुपलभ्यते ॥ १६ ॥
iti kallolahatayā dṛśā nityamanityayā ,
jñatvakartṛtvabhoktṛtvakriyā samupalabhyate 16
16. iti kallolāhatayā dṛśā nityam anityayā
jñatvakartṛtvabhoktṛtvakriyā samupalabhyate
16. iti nityam kallolāhatayā anityayā dṛśā
jñatvakartṛtvabhoktṛtvakriyā samupalabhyate
16. Thus, by a perception (dṛś) constantly agitated like waves and inherently impermanent, the activity of being a knower, a doer, and an enjoyer is perceived.
तत्रायमहमागन्ता भोक्ता कर्तेति जायते ।
मुधैवाज्ञाततापोत्था मृगतृष्णेव वासना ॥ १७ ॥
tatrāyamahamāgantā bhoktā karteti jāyate ,
mudhaivājñātatāpotthā mṛgatṛṣṇeva vāsanā 17
17. tatra ayam aham āgantā bhoktā kartā iti jāyate
mudhā eva ajñātatāpotthā mṛgatṛṣṇā iva vāsanā
17. tatra "ayam aham āgantā bhoktā kartā" iti mudhā
eva ajñātatāpotthā mṛgatṛṣṇā iva vāsanā jāyate
17. From that [perception], the thought 'This is I, I am the future experiencer, the enjoyer, the doer' arises. This is truly a futile mental impression (vāsanā), stemming from the suffering of ignorance, just like a mirage.
अज्ञतैषा मनोमत्तमृगं विषयतर्षुलम् ।
असत्यैव हि सत्येव मृगतृष्णेव कर्षति ॥ १८ ॥
ajñataiṣā manomattamṛgaṃ viṣayatarṣulam ,
asatyaiva hi satyeva mṛgatṛṣṇeva karṣati 18
18. ajñatā eṣā manomattamṛgam viṣayatṛṣulam
asatyā eva hi satyā iva mṛgatṛṣṇā iva karṣati
18. eṣā ajñatā viṣayatṛṣulam manomattamṛgam
karṣati hi asatyā eva satyā iva mṛgatṛṣṇā iva
18. This ignorance indeed draws the mind, which is like a frenzied deer thirsty for sense objects. Though unreal, it appears to be real, just like a mirage.
विज्ञाता सत्यरूपांग नाशं याति पलायते ।
विप्रमध्यात्परिज्ञाता यथा चाण्डालकन्यका ॥ १९ ॥
vijñātā satyarūpāṃga nāśaṃ yāti palāyate ,
vipramadhyātparijñātā yathā cāṇḍālakanyakā 19
19. vijñātā satyarūpā aṅga nāśam yāti palāyate
vipramadhyāt parijñātā yathā cāṇḍālakanyakā
19. aṅga satyarūpā vijñātā ajñatā nāśam yāti palāyate
yathā vipramadhyāt parijñātā cāṇḍālakanyakā
19. O dear one, when ignorance is understood in its true nature, it vanishes and flees, just as a Cāṇḍāla girl, once fully recognized among Brahmins, would flee.
अविद्या संपरिज्ञाता न चैनं परिकर्षति ।
मृगतृष्णा परिज्ञाता तर्षुले नावकर्षति ॥ २० ॥
avidyā saṃparijñātā na cainaṃ parikarṣati ,
mṛgatṛṣṇā parijñātā tarṣule nāvakarṣati 20
20. avidyā saṃparijñātā na ca enam parikarṣati
mṛgatṛṣṇā parijñātā tarṣule na āvakarṣati
20. saṃparijñātā avidyā ca enam na parikarṣati
parijñātā mṛgatṛṣṇā tarṣule na āvakarṣati
20. When spiritual ignorance is completely understood, it no longer entices the individual. Similarly, a mirage, once its nature is fully known, no longer attracts a thirsty person.
परमार्थावबोधेन समूलं राम वासना ।
दीपेनेवान्धकारश्रीर्गलत्यालोक एति च ॥ २१ ॥
paramārthāvabodhena samūlaṃ rāma vāsanā ,
dīpenevāndhakāraśrīrgalatyāloka eti ca 21
21. paramārtha avabodhena samūlam rāma vāsanā
dīpena iva andhakāraśrīḥ galati ālokaḥ eti ca
21. rāma paramārthāvabodhena vāsanā samūlam galati
dīpena iva andhakāraśrīḥ galati ca ālokaḥ eti
21. O Rāma, through the comprehension of the ultimate reality, all latent tendencies are uprooted entirely. This happens just as the manifestation of darkness melts away by a lamp, and light emerges.
नास्त्यविद्येति संजाते निश्चये शास्त्रयुक्तितः ।
गलत्यविद्या तापेन तुषारकणिका यथा ॥ २२ ॥
nāstyavidyeti saṃjāte niścaye śāstrayuktitaḥ ,
galatyavidyā tāpena tuṣārakaṇikā yathā 22
22. na asti avidyā iti sañjāte niścaye śāstra-yuktitah
galati avidyā tāpena tuṣāra-kaṇikā yathā
22. śāstra-yuktitah niścaye sañjāte "na asti avidyā" iti,
avidyā tāpena galati yathā tuṣāra-kaṇikā.
22. Once a firm conviction, established through scriptural knowledge and logical reasoning, that "ignorance (avidyā) does not exist" arises, then that ignorance (avidyā) dissolves, just as a frost particle melts away due to warmth.
देहस्यास्य जडस्यार्थे किं भोगैरितिनिश्चयः ।
भिनत्त्याशामलं ज्ञाता पञ्जरं केसरी यथा ॥ २३ ॥
dehasyāsya jaḍasyārthe kiṃ bhogairitiniścayaḥ ,
bhinattyāśāmalaṃ jñātā pañjaraṃ kesarī yathā 23
23. dehasya asya jaḍasya arthe kim bhogaiḥ iti niścayaḥ
bhinatti āśā-malam jñātā pañjaram kesarī yathā
23. jñātā "asya jaḍasya dehasya arthe bhogaiḥ kim?" iti niścayaḥ yathā kesarī pañjaram,
(tathā) āśā-malam bhinatti.
23. When a knower attains the firm conviction, "What is the purpose of worldly enjoyments for this inert body?", he breaks apart the defilement of desire, just as a lion shatters a cage.
आशापरिकरे राम नूनं परिहृते हृदा ।
पुमानागतसौन्दर्यो ह्लादमायाति चन्द्रवत् ॥ २४ ॥
āśāparikare rāma nūnaṃ parihṛte hṛdā ,
pumānāgatasaundaryo hlādamāyāti candravat 24
24. āśā-parikare rāma nūnam parihṛte hṛdā pumān
āgata-saundaryaḥ hlādam āyāti candra-vat
24. rāma nūnam hṛdā āśā-parikare parihṛte,
āgata-saundaryaḥ pumān candra-vat hlādam āyāti.
24. O Rāma, when the retinue of desires is certainly cast off by the heart (hṛdā), a person, with his intrinsic beauty restored, attains delight just like the moon.
परां शीतलतामेति वृष्टिधौत इवाचलः ।
निर्वृतिं परमां धत्ते प्राप्तराज्य इवाधमः ॥ २५ ॥
parāṃ śītalatāmeti vṛṣṭidhauta ivācalaḥ ,
nirvṛtiṃ paramāṃ dhatte prāptarājya ivādhamaḥ 25
25. parām śītalatām eti vṛṣṭi-dhautaḥ iva acalaḥ
nirvṛtim paramām dhatte prāpta-rājyaḥ iva adhamaḥ
25. acalaḥ vṛṣṭi-dhautaḥ iva parām śītalatām eti.
adhamaḥ prāpta-rājyaḥ iva paramām nirvṛtim dhatte.
25. He attains supreme coolness, like a mountain washed clean by rain. He experiences the highest tranquility (nirvṛti), similar to how an ordinary or humble person feels upon gaining a kingdom.
शोभते परया लक्ष्म्या शरदीव नभस्तलम् ।
आत्मन्येव न मात्युच्चैः कल्पस्यान्त इवार्णवः ॥ २६ ॥
śobhate parayā lakṣmyā śaradīva nabhastalam ,
ātmanyeva na mātyuccaiḥ kalpasyānta ivārṇavaḥ 26
26. śobhate parayā lakṣmyā śaradi iva nabhastalam ātmani
eva na māti uccaiḥ kalpasya antaḥ iva arṇavaḥ
26. nabhastalam śaradi iva parayā lakṣmyā śobhate (saḥ) ātmani eva uccaiḥ na māti,
arṇavaḥ kalpasya antaḥ iva
26. The expanse of the sky shines with supreme beauty (lakṣmī), just as it does in autumn. The self (ātman) does not contain itself within, expanding exceedingly, like the ocean at the end of a cosmic cycle (kalpa) overflows.
भवत्यपेतसंरम्भो वृष्टिमूक इवाम्बुदः ।
तिष्ठत्यात्मनि संवेत्ता प्रशान्त इव वारिधिः ॥ २७ ॥
bhavatyapetasaṃrambho vṛṣṭimūka ivāmbudaḥ ,
tiṣṭhatyātmani saṃvettā praśānta iva vāridhiḥ 27
27. bhavati apeta-saṃrambhaḥ vṛṣṭi-mūkaḥ iva ambudaḥ
tiṣṭhati ātmani saṃvettā praśāntaḥ iva vāridhiḥ
27. (saḥ) vṛṣṭimūkaḥ ambudaḥ iva apeta-saṃrambhaḥ bhavati
saṃvettā praśāntaḥ vāridhiḥ iva ātmani tiṣṭhati
27. He becomes free from agitation, like a cloud that has gone silent after rain. The true knower (saṃvettā) abides within the self (ātman), like a calm ocean.
परं धैर्यमुपादत्ते स्थैर्यं मेरुरिवाचलः ।
राजते स्वच्छया लक्ष्म्या शान्तेन्धन इवानलः ॥ २८ ॥
paraṃ dhairyamupādatte sthairyaṃ merurivācalaḥ ,
rājate svacchayā lakṣmyā śāntendhana ivānalaḥ 28
28. param dhairyam upādatte sthairyam meruḥ iva acalaḥ
rājate svacchayā lakṣmyā śānta-indhanaḥ iva analaḥ
28. (saḥ) meruḥ iva acalaḥ (san) param dhairyam sthairyam ca
upādatte (saḥ) śāntendhanaḥ analaḥ iva svacchayā lakṣmyā rājate
28. He attains supreme courage and steadfastness, becoming firm like the immovable Mount Meru. He shines with a pristine glory (lakṣmī), like a fire whose fuel has been consumed.
भवत्यात्मनि निर्वाणः प्रशान्त इव दीपकः ।
तृप्तिमायाति परमां नरः पीतामृतो यथा ॥ २९ ॥
bhavatyātmani nirvāṇaḥ praśānta iva dīpakaḥ ,
tṛptimāyāti paramāṃ naraḥ pītāmṛto yathā 29
29. bhavati ātmani nirvāṇaḥ praśāntaḥ iva dīpakaḥ
tṛptim āyāti paramām naraḥ pīta-amṛtaḥ yathā
29. (saḥ) praśāntaḥ dīpakaḥ iva ātmani nirvāṇaḥ bhavati
naraḥ pītāmṛtaḥ yathā (saḥ) paramām tṛptim āyāti
29. He achieves liberation (nirvāṇa) within the self (ātman), like a lamp that has been extinguished. A person attains supreme contentment, just like one who has drunk the elixir of immortality (amṛta).
अन्तर्दीपो घट इव मध्यज्वाल इवानलः ।
स्फुरद्दीप्तिर्मणिरिव प्रयात्यन्तः प्रकाशताम् ॥ ३० ॥
antardīpo ghaṭa iva madhyajvāla ivānalaḥ ,
sphuraddīptirmaṇiriva prayātyantaḥ prakāśatām 30
30. antar dīpaḥ ghaṭaḥ iva madhyajvālaḥ iva analaḥ
sphuraddīptiḥ maṇiḥ iva prayāti antaḥ prakāśatām
30. dīpaḥ ghaṭaḥ iva analaḥ madhyajvālaḥ iva maṇiḥ
sphuraddīptiḥ iva antaḥ prakāśatām prayāti
30. It (the inner self/consciousness) attains an inner luminosity, like a lamp within a pot, or fire with its flame held centrally, or a jewel sparkling with its own brilliance.
सर्वात्मकं सर्वगतं सर्वेशं सर्वनायकम् ।
सर्वाकारं निराकारं स्वमात्मानं प्रपश्यति ॥ ३१ ॥
sarvātmakaṃ sarvagataṃ sarveśaṃ sarvanāyakam ,
sarvākāraṃ nirākāraṃ svamātmānaṃ prapaśyati 31
31. sarvātmakam sarvagatam sarveśam sarvanāyakam
sarvākāram nirākāram svam ātmānam prapaśyati
31. saḥ svam ātmānam sarvātmakam sarvagatam sarveśam
sarvanāyakam sarvākāram nirākāram prapaśyati
31. He clearly perceives his own self (ātman) as all-souled, all-pervading, the lord of all, the leader of all, having all forms yet formless.
हसत्यलमतीतास्ताः पेलवा दिवसावलीः ।
यासु स्मरशरश्रेणीचपलं चित्तमास्थितम् ॥ ३२ ॥
hasatyalamatītāstāḥ pelavā divasāvalīḥ ,
yāsu smaraśaraśreṇīcapalaṃ cittamāsthitam 32
32. hasati alam atītāḥ tāḥ pelavāḥ divasāvalīḥ
yāsu smaraśaraśreṇīcapalam cittam āsthitam
32. saḥ alam atītāḥ tāḥ pelavāḥ divasāvalīḥ hasati
yāsu cittam smaraśaraśreṇīcapalam āsthitam
32. He laughs scornfully at those delicate past days, during which his mind (citta) was restless, agitated by a volley of Cupid's arrows.
सङ्गरङ्गविनिष्क्रान्तः शान्तमानमनोज्वरः ।
अध्यात्मरतिरासीनः पूर्णः पावनमानसः ॥ ३३ ॥
saṅgaraṅgaviniṣkrāntaḥ śāntamānamanojvaraḥ ,
adhyātmaratirāsīnaḥ pūrṇaḥ pāvanamānasaḥ 33
33. saṅgaraṅgaviniṣkrāntaḥ śāntamānamanojvaraḥ
adhyātmaratiḥ āsīnaḥ pūrṇaḥ pāvanamānasaḥ
33. saḥ saṅgaraṅgaviniṣkrāntaḥ śāntamānamanojvaraḥ
adhyātmaratiḥ āsīnaḥ pūrṇaḥ pāvanamānasaḥ
33. Having fully emerged from the arena of worldly attachment (saṅga), with pride and mental distress subsided, he remains established, delighting in spiritual (adhyātma) knowledge, feeling complete and possessing a purified mind.
निर्मृष्टकामपङ्काङ्कश्छिन्नबन्धनिजभ्रमः ।
द्वन्द्वदोषभयोन्मुक्तस्तीर्णसंसारसागरः ॥ ३४ ॥
nirmṛṣṭakāmapaṅkāṅkaśchinnabandhanijabhramaḥ ,
dvandvadoṣabhayonmuktastīrṇasaṃsārasāgaraḥ 34
34. nirmṛṣṭakāmapaṅkāṅkaḥ chinnabandhanijabhramaḥ
dvandvadoṣabhayonmuktaḥ tīrṇasaṃsārasāgaraḥ
34. nirmṛṣṭakāmapaṅkāṅkaḥ chinnabandhanijabhramaḥ
dvandvadoṣabhayonmuktaḥ tīrṇasaṃsārasāgaraḥ
34. He whose stains, born of the mud of desires, have been completely removed, whose inherent delusion of bondage has been severed, who is liberated from the fear of defects caused by the pairs of opposites, has crossed the ocean of transmigration (saṃsāra).
प्राप्तानुत्तमविश्रान्तिर्लब्धालभ्यपरास्पदः ।
अनिवृत्तिपदं प्राप्तो मनसा कर्मणा गिरा ॥ ३५ ॥
prāptānuttamaviśrāntirlabdhālabhyaparāspadaḥ ,
anivṛttipadaṃ prāpto manasā karmaṇā girā 35
35. prāptānuttamaviśrāntiḥ labdhālabhyaparāspadaḥ
anivṛttipadaṃ prāptaḥ manasā karmaṇā girā
35. prāptānuttamaviśrāntiḥ labdhālabhyaparāspadaḥ
manasā karmaṇā girā anivṛttipadaṃ prāptaḥ
35. He who has attained unsurpassed peace and obtained the supreme, unobtainable state, has reached the state of non-return (anivṛttipada) through his mind, actions (karma), and speech.
सर्वाभिवाञ्छितारम्भो न किंचिदपि वाञ्छति ।
सर्वानुमोदितानन्दो न किंचिदनुमोदते ॥ ३६ ॥
sarvābhivāñchitārambho na kiṃcidapi vāñchati ,
sarvānumoditānando na kiṃcidanumodate 36
36. sarvābhivāñchitārambhaḥ na kiṃcit api vāñchati
sarvānumoditānandaḥ na kiṃcit anumodate
36. sarvābhivāñchitārambhaḥ na api kiṃcit vāñchati
sarvānumoditānandaḥ na kiṃcit anumodate
36. Although his undertakings are desired by all, he desires nothing at all. Although his joy is approved by all, he approves of nothing.
न ददाति न चादत्ते न स्तौति न च निन्दति ।
नास्तमेति न चोदेति न तुष्यति न शोचति ॥ ३७ ॥
na dadāti na cādatte na stauti na ca nindati ,
nāstameti na codeti na tuṣyati na śocati 37
37. na dadāti na ca ādatte na stauti na ca nindati
na astam eti na ca udeti na tuṣyati na śocati
37. na dadāti na ca ādatte na stauti na ca nindati
na astam eti na ca udeti na tuṣyati na śocati
37. He neither gives nor takes, neither praises nor blames. He neither sets nor rises, neither is pleased nor grieves.
सर्वारम्भपरित्यागी सर्वोपाधिविवर्जितः ।
सर्वाशासंपरित्यागी जीवन्मुक्त इति स्मृतः ॥ ३८ ॥
sarvārambhaparityāgī sarvopādhivivarjitaḥ ,
sarvāśāsaṃparityāgī jīvanmukta iti smṛtaḥ 38
38. sarvārambhaparityāgī sarvopādhivivarjitaḥ
sarvāśāsaṃparityāgī jīvanmuktaḥ iti smṛtaḥ
38. sarvārambhaparityāgī sarvopādhivivarjitaḥ
sarvāśāsaṃparityāgī jīvanmuktaḥ iti smṛtaḥ
38. One who has abandoned all undertakings, is free from all limiting adjuncts, and has completely renounced all desires, is known as a living liberated (mokṣa) individual.
सर्वैषणाः परित्यज्य चेतसा भव मौनवान् ।
धारा निरवशेषेण यथा त्यक्त्वा पयोधरः ॥ ३९ ॥
sarvaiṣaṇāḥ parityajya cetasā bhava maunavān ,
dhārā niravaśeṣeṇa yathā tyaktvā payodharaḥ 39
39. sarvaiṣaṇāḥ parityajya cetasā bhava maunavān
dhārā niravaśeṣeṇa yathā tyaktvā payodharaḥ
39. cetasā sarvaiṣaṇāḥ parityajya maunavān bhava
yathā payodharaḥ dhārā niravaśeṣeṇa tyaktvā
39. Abandoning all cravings with your mind, become silent, just as a cloud completely releases its streams of rain.
न तथा सुखयत्यङ्ग संलग्ना वरवर्णिनी ।
यथा सुखयति स्वान्तमिन्दुशीता निराशता ॥ ४० ॥
na tathā sukhayatyaṅga saṃlagnā varavarṇinī ,
yathā sukhayati svāntaminduśītā nirāśatā 40
40. na tathā sukhayati aṅga saṃlagnā varavarṇinī
yathā sukhayati svāntam induśītā nirāśatā
40. aṅga saṃlagnā varavarṇinī tathā na sukhayati
yathā induśītā nirāśatā svāntam sukhayati
40. O dear one, a beautiful woman embracing one does not bring joy in the same way that the moon-cool state of desirelessness delights the inner self (ātman).
न तथेन्दुः सुखयति कण्ठलग्नोऽपि राघव ।
नैराश्यं सुखयत्यन्तर्यथा सकलशीतलम् ॥ ४१ ॥
na tathenduḥ sukhayati kaṇṭhalagno'pi rāghava ,
nairāśyaṃ sukhayatyantaryathā sakalaśītalam 41
41. na tathā induḥ sukhayati kaṇṭhalagnaḥ api rāghava
nairāśyam sukhayati antaḥ yathā sakalaśītalam
41. rāghava kaṇṭhalagnaḥ api induḥ tathā na sukhayati
yathā sakalaśītalam nairāśyam antaḥ sukhayati
41. O Rāghava, even the moon, when embraced, does not bring joy in the same way that desirelessness, which is completely soothing, delights the inner self (ātman).
पुष्पपूर्णनवलतो न तथा राजते मधुः ।
यथोदारमतिर्मौनी नैराश्यसममानसः ॥ ४२ ॥
puṣpapūrṇanavalato na tathā rājate madhuḥ ,
yathodāramatirmaunī nairāśyasamamānasaḥ 42
42. puṣpapūrṇanavalataḥ na tathā rājate madhuḥ
yathā udāramatiḥ maunī nairāśyasamamānasaḥ
42. madhuḥ puṣpapūrṇanavalataḥ tathā na rājate yathā
udāramatiḥ maunī nairāśyasamamānasaḥ (rājate)
42. The spring (madhu), full of new creepers laden with flowers, does not shine as brightly as a noble-minded silent person whose mind is steeped in the equanimity of desirelessness.
न हिमाद्रेर्न मुक्ताभ्यो न रम्भाभ्यो न चन्दनात् ।
न च चन्द्रमसः शैत्यं नैराश्याद्यदवाप्यते ॥ ४३ ॥
na himādrerna muktābhyo na rambhābhyo na candanāt ,
na ca candramasaḥ śaityaṃ nairāśyādyadavāpyate 43
43. na himādreḥ na muktābhyas na rambhābhyas na candanāt
na ca candramasaḥ śaityaṃ nairāśyāt yat avāpyate
43. yat śaityaṃ nairāśyāt avāpyate,
tat himādreḥ na (avāpyate) na muktābhyas na rambhābhyas na candanāt na ca candramasaḥ (avāpyate)
43. The coolness obtained from desirelessness is not found from the Himalayas, nor from pearls, nor from plantain trees, nor from sandalwood, nor even from the moon.
अपि राज्यादपि स्वर्गादपीन्दोरपि माधवात् ।
अपि कान्तासमासङ्गान्नैराश्यं परमं सुखम् ॥ ४४ ॥
api rājyādapi svargādapīndorapi mādhavāt ,
api kāntāsamāsaṅgānnairāśyaṃ paramaṃ sukham 44
44. api rājyāt api svargāt api indoḥ api mādhavāt
api kāntāsamāsaṅgāt nairāśyaṃ paramaṃ sukham
44. rājyāt api svargāt api indoḥ api mādhavāt api
kāntāsamāsaṅgāt api (adhikam) nairāśyaṃ paramaṃ sukham (asti)
44. Desirelessness is the supreme happiness, surpassing even kingship, even heaven, even the moon, even the spring season (mādhava), and even the intimate embrace of a beloved woman.
तृणवन्नोपकुर्वन्ति यत्र त्रिभुवनश्रियः ।
सा परा निर्वृतिः साधो नैराश्यादुपलभ्यते ॥ ४५ ॥
tṛṇavannopakurvanti yatra tribhuvanaśriyaḥ ,
sā parā nirvṛtiḥ sādho nairāśyādupalabhyate 45
45. tṛṇavat na upakurvanti yatra tribhuvanaśriyaḥ
sā parā nirvṛtiḥ sādho nairāśyāt upalabhyate
45. sādho yatra tribhuvanaśriyaḥ tṛṇavat na upakurvanti,
sā parā nirvṛtiḥ nairāśyāt upalabhyate
45. O sage, that supreme bliss (nirvṛti) is attained through desirelessness, in which state the splendors of the three worlds provide no benefit, being as insignificant as a blade of grass.
आपत्करञ्जपरशुं पराया निर्वृतेः पदम् ।
पुष्पगुच्छं शमतरोरालम्बस्व निराशताम् ॥ ४६ ॥
āpatkarañjaparaśuṃ parāyā nirvṛteḥ padam ,
puṣpagucchaṃ śamatarorālambasva nirāśatām 46
46. āpatkarañjaparśum parāyāḥ nirvṛteḥ padam
puṣpaguccam śamataroḥ ālambasva nirāśatām
46. ālambasva nirāśatām,
āpatkarañjaparśum parāyāḥ nirvṛteḥ padam śamataroḥ puṣpaguccam
46. Embrace desirelessness (nirāśatā), for it is an axe to the karanja tree of adversities, the very state of supreme liberation (nirvṛti), and a bouquet of flowers from the tree of tranquility (śama).
गोष्पदं पृथिवी मेरुः स्थाणुराशाः समुद्गिकाः ।
तृणं त्रिभुवनं राम नैराश्यालंकृताकृतेः ॥ ४७ ॥
goṣpadaṃ pṛthivī meruḥ sthāṇurāśāḥ samudgikāḥ ,
tṛṇaṃ tribhuvanaṃ rāma nairāśyālaṃkṛtākṛteḥ 47
47. goṣpadam pṛthivī meruḥ sthāṇuḥ āśāḥ samudgikāḥ
tṛṇam tribhuvanam rāma nairāśya-alaṅkṛta-ākṛteḥ
47. rāma nairāśya-alaṅkṛta-ākṛteḥ pṛthivī goṣpadam
meruḥ sthāṇuḥ āśāḥ samudgikāḥ tribhuvanam tṛṇam
47. O Rāma, for one whose being is adorned with desirelessness (nairāśya), the entire earth is like a cow's footprint, Mount Meru is like an unmoving post, the cardinal directions are merely small caskets, and the three worlds are just a blade of grass.
दानादानसमाहारविहारविभवादिकाः ।
क्रिया जगति हस्यन्ते निराशैः पुरुषोत्तमैः ॥ ४८ ॥
dānādānasamāhāravihāravibhavādikāḥ ,
kriyā jagati hasyante nirāśaiḥ puruṣottamaiḥ 48
48. dāna-ādāna-samāhāra-vihāra-vibhava-ādikāḥ
kriyā jagati hasyante nirāśaiḥ puruṣa-uttamaiḥ
48. jagati dāna-ādāna-samāhāra-vihāra-vibhava-ādikāḥ
kriyā nirāśaiḥ puruṣa-uttamaiḥ hasyante
48. In this world, activities like giving, taking, accumulation, enjoyment, and prosperity are scoffed at by those supreme persons (puruṣottama) who have become desireless (nirāśa).
पदं यस्य न बध्नाति कदाचित्कलना हृदि ।
तृणीकृतत्रिभुवनः केनासावुपमीयते ॥ ४९ ॥
padaṃ yasya na badhnāti kadācitkalanā hṛdi ,
tṛṇīkṛtatribhuvanaḥ kenāsāvupamīyate 49
49. padam yasya na badhnāti kadācit kalanā hṛdi
tṛṇīkṛta-tribhuvanaḥ kena asau upamīyate
49. yasya hṛdi kalanā kadācit padam na badhnāti,
tṛṇīkṛta-tribhuvanaḥ asau kena upamīyate
49. Whose heart (hṛdi) is never bound by conceptualization (kalanā), by whom can such a person, who has rendered the three worlds as insignificant as a blade of grass, ever be compared?
इदमेवास्त्विदं मास्तु ममेति हृदि रञ्जना ।
न यस्यास्ति तमात्मेशं तोलयन्ति कथं जनाः ॥ ५० ॥
idamevāstvidaṃ māstu mameti hṛdi rañjanā ,
na yasyāsti tamātmeśaṃ tolayanti kathaṃ janāḥ 50
50. idam eva astu idam mā astu mama iti hṛdi rañjanā
na yasya asti tam ātmeśam tolayanti katham janāḥ
50. yasya hṛdi idam eva astu,
idam mā astu,
mama iti rañjanā na asti,
tam ātmeśam janāḥ katham tolayanti?
50. How can people weigh or compare the Lord of the Self (ātman) – one who has no such delight or attachment in their heart, thinking 'let this be mine, let that not be mine'?
सर्वसंकटपर्यन्तमसंकटमलं सुखम् ।
सौभाग्यं परमं बुद्धेर्नैराश्यमवलम्ब्यताम् ॥ ५१ ॥
sarvasaṃkaṭaparyantamasaṃkaṭamalaṃ sukham ,
saubhāgyaṃ paramaṃ buddhernairāśyamavalambyatām 51
51. sarvasaṅkaṭaparyantam asaṅkaṭam alam sukham
saubhāgyam paramam buddheḥ nairāśyam avalambyatām
51. sarvasaṅkaṭaparyantam asaṅkaṭam alam sukham buddheḥ paramam saubhāgyam [asti],
nairāśyam avalambyatām.
51. That happiness which culminates in the end of all troubles, which is free from difficulties and completely fulfilling – that is the supreme good fortune (saubhāgya) of the intellect (buddhi), and freedom from desire (nairāśya) should be embraced.
नाशास्तेनत्वमाशानां विद्धि मिथ्याभ्रमं जगत् ।
वहद्रथस्थदिक्चक्रपरावर्तवदुत्थितम् ॥ ५२ ॥
nāśāstenatvamāśānāṃ viddhi mithyābhramaṃ jagat ,
vahadrathasthadikcakraparāvartavadutthitam 52
52. āśāḥ te na tvam āśānām viddhi mithyābhramam jagat
vahant ratha stha dik cakra parāvarta vat utthitam
52. te āśāḥ tvam na [asi]तेन त्वम् आशानाम् मिथ्याभ्रमम् वहत् रथ स्थ दिक् चक्र परावर्त वत् उत्थितम् जगत् विद्धि।
52. Do not identify with those desires; know that the world (jagat) is a false illusion (mithyābhrama) born of desires (āśānām), which has arisen like the illusory turning of the wheel of directions from a moving chariot.
किं मुह्यसि महाबाहो मूर्खवद्बोधितोऽपि सन् ।
ममेदं तदयं सोऽहमित्युद्भ्रान्तेन चेतसा ॥ ५३ ॥
kiṃ muhyasi mahābāho mūrkhavadbodhito'pi san ,
mamedaṃ tadayaṃ so'hamityudbhrāntena cetasā 53
53. kim muhyasi mahābāho mūrkha vat bodhitaḥ api san
mama idam tat ayam saḥ aham iti udbhrāntena cetasā
53. mahābāho,
bodhitaḥ api san,
mūrkha vat kim muhyasi? [tvam] idam mama,
tat ayam,
saḥ aham iti udbhrāntena cetasā [vartase].
53. Why are you deluded, O mighty-armed one, even though you have been instructed, acting like a fool, with a mind bewildered by thoughts like 'this is mine, that is this, this person is that, I am he'?
आत्मैवेदं जगत्सर्वं नानातेह न विद्यते ।
एकरूपं जगज्ज्ञात्वा धीरैर्नाम न खिद्यते ॥ ५४ ॥
ātmaivedaṃ jagatsarvaṃ nānāteha na vidyate ,
ekarūpaṃ jagajjñātvā dhīrairnāma na khidyate 54
54. ātman eva idam jagat sarvam nānātā iha na vidyate
ekarūpam jagat jñātvā dhīraiḥ nāma na khidyate
54. idam sarvam jagat ātman eva; iha nānātā na vidyate.
ekarūpam jagat jñātvā,
dhīraiḥ nāma na khidyate.
54. This entire universe is verily the Self (ātman); there is no multiplicity here. Having known the universe to be of a single nature, the wise are indeed not troubled by names.
यथाभूतपदार्थौघदर्शनादेव राघव ।
परमाश्वासनं बुद्धेर्नैराश्यमधिगच्छति ॥ ५५ ॥
yathābhūtapadārthaughadarśanādeva rāghava ,
paramāśvāsanaṃ buddhernairāśyamadhigacchati 55
55. yathābhūta-padārtha-ogha-darśanāt eva rāghava
paramāśvāsanam buddheḥ nairāśyam adhigacchati
55. rāghava,
yathābhūta-padārtha-ogha-darśanāt eva buddheḥ paramāśvāsanam nairāśyam adhigacchati.
55. O Raghava, simply by perceiving the multitude of things as they truly are, the intellect (buddhi) attains supreme reassurance and overcomes despair.
भावाभावविसंवादमुक्तमाद्यन्तयोः स्थितम् ।
यद्रूपं तत्समालम्ब्य पदार्थानां स्थितिं कुरु ॥ ५६ ॥
bhāvābhāvavisaṃvādamuktamādyantayoḥ sthitam ,
yadrūpaṃ tatsamālambya padārthānāṃ sthitiṃ kuru 56
56. bhāvābhāva-visaṃvāda-muktam ādyantayoḥ sthitam
yat rūpam tat samālambya padārthānām sthitim kuru
56. ādyantayoḥ sthitam bhāvābhāva-visaṃvāda-muktam yat rūpam,
tat samālambya padārthānām sthitim kuru.
56. Take recourse to that nature which is free from the contradiction of existence and non-existence, and which abides at the beginning and the end, and thereby establish the true state of things.
वैराग्यवीरमनसो मायेयमतिमोहिनी ।
पलाय्य याति संसारी मृगी केसरिणो यथा ॥ ५७ ॥
vairāgyavīramanaso māyeyamatimohinī ,
palāyya yāti saṃsārī mṛgī kesariṇo yathā 57
57. vairāgya-vīra-manasaḥ māyā iyam atimohinī
palāyya yāti saṃsārī mṛgī kesariṇaḥ yathā
57. iyam atimohinī māyā.
vairāgya-vīra-manasaḥ saṃsārī palāyya yāti mṛgī kesariṇaḥ yathā.
57. This illusion (māyā) is exceedingly enchanting. An embodied soul (saṃsārī) whose mind is heroic in dispassion (vairāgya) flees (from it), just as a doe flees from a lion.
कान्तामुद्दाममदनां लोलां वनलतामिव ।
जर्जरोपलपाञ्चालीसमां पश्यति धीरधीः ॥ ५८ ॥
kāntāmuddāmamadanāṃ lolāṃ vanalatāmiva ,
jarjaropalapāñcālīsamāṃ paśyati dhīradhīḥ 58
58. kāntām uddāmamadanām lolām vanalatām iva
jarjaropalapāñcālī-samām paśyati dhīradhīḥ
58. dhīradhīḥ uddāmamadanām lolām vanalatām
iva kāntām jarjaropalapāñcālī-samām paśyati
58. One whose intellect is steady (dhīradhīḥ) sees a beloved woman (kāntām), even if she is intensely passionate (uddāmamadanām) and fickle (lolām) like a forest creeper (vanalatām), as no different from a worn-out stone doll (jarjaropalapāñcālīsamām).
भोगा नानन्दयन्त्यन्तः खेदयन्ति न चापदः ।
दृश्यश्रियो हरन्त्यङ्ग नतमद्रिमिवानिलाः ॥ ५९ ॥
bhogā nānandayantyantaḥ khedayanti na cāpadaḥ ,
dṛśyaśriyo harantyaṅga natamadrimivānilāḥ 59
59. bhogāḥ na ānandayanti antaḥ khedayanti na ca āpadaḥ
dṛśyaśriyaḥ haranti aṅga natam adrim iva anilāḥ
59. aṅga,
bhogāḥ antaḥ na ānandayanti,
ca āpadaḥ na khedayanti; anilāḥ natam adrim iva dṛśyaśriyaḥ haranti
59. Pleasures (bhogāḥ) do not bring inner joy (antaḥ na ānandayanti), nor do misfortunes (āpadaḥ) cause distress (na khedayanti). Visible splendors (dṛśyaśriyaḥ), O dear one (aṅga), are swept away (haranti) by the winds (anilāḥ), just as winds erode a mountain.
रक्तबालाङ्गनस्यापि ज्ञस्योदारधिया मुनेः ।
कणशः पांसुतां यान्ति मनसः स्मरसायकाः ॥ ६० ॥
raktabālāṅganasyāpi jñasyodāradhiyā muneḥ ,
kaṇaśaḥ pāṃsutāṃ yānti manasaḥ smarasāyakāḥ 60
60. rakta-bālāṅganasya api jñasya udāradhiyāḥ muneḥ
kaṇaśaḥ pāṃsutām yānti manasaḥ smarasāyakāḥ
60. rakta-bālāṅganasya api jñasya udāradhiyāḥ muneḥ
manasaḥ smarasāyakāḥ kaṇaśaḥ pāṃsutām yānti
60. Even for a sage (muneḥ) of expansive intellect (udāradhiyā), who possesses knowledge (jñasya), and is perhaps even associated with a loving young woman (rakta-bālāṅganasya api), the arrows of love (smarasāyakāḥ) directed at his mind (manasaḥ) are reduced to mere dust particles (kaṇaśaḥ pāṃsutām yānti).
रागद्वेषैः स्वरूपज्ञो नावशः परिकृष्यते ।
स्पन्द एवास्य नैताभ्यां किमुताक्रमणं भवेत् ॥ ६१ ॥
rāgadveṣaiḥ svarūpajño nāvaśaḥ parikṛṣyate ,
spanda evāsya naitābhyāṃ kimutākramaṇaṃ bhavet 61
61. rāgadveṣaiḥ svarūpajñaḥ na avaśaḥ parikṛṣyate
spandaḥ eva asya na etābhyām kim uta ākramaṇam bhavet
61. svarūpajñaḥ rāgadveṣaiḥ avaśaḥ na parikṛṣyate.
asya etābhyām spandaḥ eva na (bhavati),
kim uta ākramaṇam bhavet.
61. A person who understands their true nature (svarūpajñaḥ) is not helplessly pulled (na avaśaḥ parikṛṣyate) by attraction and aversion (rāgadveṣaiḥ). For such a person (asya), there is not even a tremor (spandaḥ eva na) from these two (etābhyām), let alone (kim uta) could there be an assault (ākramaṇam bhavet).
समदृष्टलतालोलवनितोऽद्रिशिलाकृतिः ।
रमते नैष भोगेषु पान्थो मरुमहीष्विव ॥ ६२ ॥
samadṛṣṭalatālolavanito'driśilākṛtiḥ ,
ramate naiṣa bhogeṣu pāntho marumahīṣviva 62
62. samadṛṣṭalatālolavanitaḥ adriśilākṛtiḥ ramate
na eṣaḥ bhogeṣu pānthaḥ marumahīṣu iva
62. eṣaḥ samadṛṣṭalatālolavanitaḥ adriśilākṛtiḥ
bhogeṣu na ramate pānthaḥ marumahīṣu iva
62. Such a person, who maintains an equanimous gaze even towards women swaying like vines and whose nature is as firm as a mountain rock, does not revel in worldly enjoyments, much like a traveler finds no pleasure in desert lands.
अयत्नोपनतं सर्वं लीलयाऽसक्तमानसः ।
भुङ्क्ते भोगभरं प्राज्ञस्त्वालोकमिव लोचनम् ॥ ६३ ॥
ayatnopanataṃ sarvaṃ līlayā'saktamānasaḥ ,
bhuṅkte bhogabharaṃ prājñastvālokamiva locanam 63
63. ayatnopanataṃ sarvaṃ līlayā asaktamānasaḥ
bhuṅkte bhogabharaṃ prājñaḥ tu ālokam iva locanam
63. asaktamānasaḥ prājñaḥ ayatnopanataṃ sarvaṃ
bhogabharaṃ līlayā bhuṅkte locanam ālokam iva tu
63. The wise person, with an unattached mind, effortlessly enjoys all the abundance of pleasures that come to them spontaneously, just as an eye simply perceives light.
काकतालीयवत्प्राप्ता भोगाली ललनादिका ।
स्वादिताप्यङ्ग धीरस्य न दुःखाय न तुष्टये ॥ ६४ ॥
kākatālīyavatprāptā bhogālī lalanādikā ,
svāditāpyaṅga dhīrasya na duḥkhāya na tuṣṭaye 64
64. kākatālīyavat prāptā bhogālī lalanādikā svāditā
api aṅga dhīrasya na duḥkhāya na tuṣṭaye
64. aṅga dhīrasya lalanādikā kākatālīyavat prāptā
bhogālī svāditā api na duḥkhāya na tuṣṭaye
64. Oh dear one, for the tranquil person, even a multitude of enjoyments, such as relationships with women, though acquired by pure chance (kākatālīyavat) and fully experienced, lead neither to sorrow nor to satisfaction.
सम्यग्दृष्टपथं तज्ज्ञं सुखदुःखमती मनाक् ।
द्वे वीच्याविव शैलेन्द्रं क्षोभं नेतुं न शक्नुतः ॥ ६५ ॥
samyagdṛṣṭapathaṃ tajjñaṃ sukhaduḥkhamatī manāk ,
dve vīcyāviva śailendraṃ kṣobhaṃ netuṃ na śaknutaḥ 65
65. samyagdṛṣṭapathaṃ tajjñaṃ sukhaduḥkham atī manāk
dve vīcyau iva śailendraṃ kṣobhaṃ netuṃ na śaknutuḥ
65. dve vīcyau iva samyagdṛṣṭapathaṃ tajjñaṃ sukhaduḥkham
atī śailendraṃ kṣobhaṃ netuṃ na śaknutuḥ manāk
65. The two, pleasure and pain, are unable to disturb even slightly a knower of truth (tajjña), who has clearly seen the path and has transcended both pleasure and pain, just as two waves cannot move a mighty mountain.
हेलयालोकयन्भोगान्मृदुर्दान्तो गतज्वरः ।
स्वमेव पदमालम्ब्य सर्वभूतान्तरस्थितम् ॥ ६६ ॥
helayālokayanbhogānmṛdurdānto gatajvaraḥ ,
svameva padamālambya sarvabhūtāntarasthitam 66
66. helayā ālokayan bhogān mṛduḥ dāntaḥ gatajvaraḥ
svam eva padam ālambya sarvabhūtāntarasthitam
66. mṛduḥ dāntaḥ gatajvaraḥ sarvabhūtāntarasthitam
svam eva padam ālambya helayā bhogān ālokayan
66. A gentle, self-controlled person, free from distress, effortlessly observes all worldly enjoyments because they have resorted to their own true state (ātman), which is established within all beings.
ज्ञस्तिष्ठति गतव्यग्रो व्यग्रेणापि समन्वितः ।
जगन्ति जनयन्नेव ब्रह्मैवात्मपरायणः ॥ ६७ ॥
jñastiṣṭhati gatavyagro vyagreṇāpi samanvitaḥ ,
jaganti janayanneva brahmaivātmaparāyaṇaḥ 67
67. jñaḥ tiṣṭhati gatavyagraḥ vyagreṇa api samanvitaḥ
jaganti janayan eva brahmā eva ātmaparāyaṇaḥ
67. jñaḥ gatavyagraḥ vyagreṇa api samanvitaḥ tiṣṭhati
brahmā eva ātmaparāyaṇaḥ eva jaganti janayan
67. The enlightened one (jña), free from agitation, remains steady even when accompanied by the agitated. This knower is indeed the ultimate reality (brahman), ever devoted to the Self (ātman) and seemingly generating worlds.
आपतत्सु यथाकालं यथादेशं यथाक्रमम् ।
सुखदुःखेषु न क्षोभमेति भूभृदृतुष्विव ॥ ६८ ॥
āpatatsu yathākālaṃ yathādeśaṃ yathākramam ,
sukhaduḥkheṣu na kṣobhameti bhūbhṛdṛtuṣviva 68
68. āpatatsu yathākālam yathādeśam yathākramam
sukhaduḥkheṣu na kṣobham eti bhūbhṛt ṛtuṣu iva
68. yathākālam yathādeśam yathākramam āpatatsu
sukhaduḥkheṣu kṣobham na eti bhūbhṛt ṛtuṣu iva
68. When pleasures and pains arrive according to time, place, and proper sequence, one does not experience agitation, just as a mountain (bhūbhṛt) remains steady through the changing seasons.
मज्जतोऽपि बहुज्ञस्य राम कर्मेन्द्रियभ्रमैः ।
असक्तमनसो नित्यं न किंचिदपि मज्जति ॥ ६९ ॥
majjato'pi bahujñasya rāma karmendriyabhramaiḥ ,
asaktamanaso nityaṃ na kiṃcidapi majjati 69
69. majjataḥ api bahujñasya rāma karmendriyabhramaiḥ
asaktamanasaḥ nityam na kiñcit api majjati
69. rāma karmendriyabhramaiḥ majjataḥ api bahujñasya
asaktamanasaḥ nityam kiñcit api na majjati
69. O Rāma, even for a very wise person (bahujña) who might seem to be immersed by the ceaseless activity of the organs of action (karmendriyas), nothing at all truly gets immersed, provided their mind remains constantly unattached.
कलंकयन्तःकलङ्केन प्रोच्यते हेम नान्यथा ।
भावासक्त्या समासक्त उक्तो जन्तुर्हि नान्यथा ॥ ७० ॥
kalaṃkayantaḥkalaṅkena procyate hema nānyathā ,
bhāvāsaktyā samāsakta ukto janturhi nānyathā 70
70. kalaṅkayantaḥ kalaṅkena procyate hema na anyathā |
bhāvāsaktyā samāsaktaḥ uktaḥ jantuḥ hi na anyathā ||
70. hema kalaṅkena kalaṅkayantaḥ na anyathā procyate
jantuḥ bhāvāsaktyā samāsaktaḥ uktaḥ hi na anyathā
70. Just as gold is said to be stained by a blemish, and not otherwise, so too is a living being declared to be attached by emotional attachment, and not otherwise.
शरीराद्व्यतिरिक्तं ज्ञं पश्यतः प्रविवेकिनः ।
विकर्तिताङ्गकस्यापि न किंचित्प्रविकर्तितम् ॥ ७१ ॥
śarīrādvyatiriktaṃ jñaṃ paśyataḥ pravivekinaḥ ,
vikartitāṅgakasyāpi na kiṃcitpravikartitam 71
71. śarīrāt vyatiriktam jñam paśyataḥ pravivekinaḥ |
vikartitāṅgakasya api na kiñcit pravikartitam ||
71. pravivekinaḥ śarīrāt vyatiriktam jñam paśyataḥ
vikartitāṅgakasya api na kiñcit pravikartitam
71. For the deeply discerning person who perceives the conscious self (jña) as separate from the body, nothing whatsoever is severed, even if their physical limbs are cut off.
सकृत्प्रभातं विमलं यज्ज्ञातं ज्ञातमेव तत् ।
नहि बन्धुः परिज्ञातः पुनरज्ञाततां व्रजेत् ॥ ७२ ॥
sakṛtprabhātaṃ vimalaṃ yajjñātaṃ jñātameva tat ,
nahi bandhuḥ parijñātaḥ punarajñātatāṃ vrajet 72
72. sakṛt prabhātam vimalam yat jñātam jñātam eva tat |
na hi bandhuḥ parijñātaḥ punaḥ ajñātatām vrajet ||
72. yat sakṛt prabhātam vimalam jñātam tat jñātam eva
hi bandhuḥ parijñātaḥ punaḥ ajñātatām na vrajet
72. That which has been clearly and purely illuminated just once, that alone is truly known. For indeed, a friend who has been recognized (parijñāta) does not again revert to an unknown state.
सर्पभ्रान्तौ निवृत्तायां न रज्ज्वां सर्पभावना ।
पुनरेति यथा प्रावृण्नदी गिरितटाच्च्युता ॥ ७३ ॥
sarpabhrāntau nivṛttāyāṃ na rajjvāṃ sarpabhāvanā ,
punareti yathā prāvṛṇnadī giritaṭāccyutā 73
73. sarpabhrāntau nivṛttāyām na rajjvām sarpabhāvanā
| punaḥ eti yathā prāvṛṭ nadī giritatāt cyutā ||
73. sarpabhrāntau nivṛttāyām rajjvām sarpabhāvanā na
yathā giritatāt cyutā prāvṛṭ nadī punaḥ na eti
73. Once the illusion of a snake (sarpa) is dispelled, the perception of a snake in the rope does not return. Just as a monsoon river, once it has plunged from a mountain cliff, does not flow back up again.
न हेम तापशुद्धाङ्गं स्वभावमलमागतम् ।
कर्दमे मग्नमपि सत्समादत्ते मलं पुनः ॥ ७४ ॥
na hema tāpaśuddhāṅgaṃ svabhāvamalamāgatam ,
kardame magnamapi satsamādatte malaṃ punaḥ 74
74. na hema tāpaśuddhāṅgam svabhāvamalam āgatam
kardame magnam api sat samādatte malam punaḥ
74. tāpaśuddhāṅgam hema svabhāvamalam na āgatam
sat kardame magnam api punaḥ malam na samādatte
74. Gold, with its form purified by heat, does not acquire impurity from its intrinsic nature (svabhāva). Even if it is submerged in mud, being inherently pure, it does not absorb any impurity.
क्षीणे स्वहृदयग्रन्थौ न बन्धोऽस्ति पुनर्गुणैः ।
यत्नेनापि पुनर्बद्धं केन वृन्ते च्युतं फलम् ॥ ७५ ॥
kṣīṇe svahṛdayagranthau na bandho'sti punarguṇaiḥ ,
yatnenāpi punarbaddhaṃ kena vṛnte cyutaṃ phalam 75
75. kṣīṇe svahṛdayagranthau na bandhaḥ asti punaḥ guṇaiḥ
yatnena api punaḥ baddham kena vṛnte cyutam phalam
75. svahṛdayagranthau kṣīṇe guṇaiḥ punaḥ bandhaḥ na asti
vṛnte cyutam phalam yatnena api punaḥ kena baddham
75. When the knot of one's own heart (hṛdayagranthi) is destroyed, there is no further bondage (bandha) through the qualities (guṇas). With what effort can a fruit that has fallen from its stalk be re-attached? (The implied answer is 'by no effort').
अवच्छेदविचाराभ्यामभितः खण्डशो गतम् ।
पाषाणं च मणिं चैव संधातुं कस्य शक्तता ॥ ७६ ॥
avacchedavicārābhyāmabhitaḥ khaṇḍaśo gatam ,
pāṣāṇaṃ ca maṇiṃ caiva saṃdhātuṃ kasya śaktatā 76
76. avachedavicārābhyām abhitaḥ khaṇḍaśaḥ gatam
pāṣāṇam ca maṇim ca eva saṃdhātum kasya śaktatā
76. avachedavicārābhyām abhitaḥ khaṇḍaśaḥ gatam pāṣāṇam
ca maṇim ca eva saṃdhātum kasya śaktatā (asti)
76. Once a stone and a gem have been fragmented into pieces through cutting and extensive examination, who possesses the ability to rejoin them?
विज्ञातायामविद्यायां कः पुनः परिमज्जति ।
परिज्ञाय श्वपाकानां यात्रां कः प्रेक्षते द्विजः ॥ ७७ ॥
vijñātāyāmavidyāyāṃ kaḥ punaḥ parimajjati ,
parijñāya śvapākānāṃ yātrāṃ kaḥ prekṣate dvijaḥ 77
77. vijñātāyām avidyāyām kaḥ punaḥ parimajjati
parijñāya śvapākānām yātrām kaḥ prekṣate dvijaḥ
77. avidyāyām vijñātāyām (satyām) kaḥ punaḥ parimajjati?
śvapākānām yātrām parijñāya kaḥ dvijaḥ prekṣate?
77. Once nescience (avidyā) is fully understood, who would immerse themselves in it again? After realizing the path of outcastes, what twice-born (dvija) person would observe it?
शुद्धाम्भसि यथा क्षीरधीर्विचारान्निवर्तते ।
संसारवासना तद्वद्धीविचारान्निवर्तते ॥ ७८ ॥
śuddhāmbhasi yathā kṣīradhīrvicārānnivartate ,
saṃsāravāsanā tadvaddhīvicārānnivartate 78
78. śuddhāmbhasi yathā kṣīradhīḥ vicārāt nivartate
saṃsāravāsanā tadvat dhīvicārāt nivartate
78. yathā śuddhāmbhasi kṣīradhīḥ vicārāt nivartate
tadvat saṃsāravāsanā dhīvicārāt nivartate
78. Just as the perception of milk in pure water ceases through careful deliberation, similarly, the latent impression (vāsanā) of cyclic existence (saṃsāra) vanishes through intellectual discrimination.
मध्वम्बुशङ्कया तावद्विप्रवर्यैः प्रपीयते ।
यावन्नात्र परिज्ञातं परिज्ञातं प्रहीयते ॥ ७९ ॥
madhvambuśaṅkayā tāvadvipravaryaiḥ prapīyate ,
yāvannātra parijñātaṃ parijñātaṃ prahīyate 79
79. madhvambuśaṅkayā tāvat vipravaryaiḥ prapīyate
yāvat na atra parijñātam parijñātam prahīyate
79. yāvat na atra parijñātam tāvat madhvambuśaṅkayā
vipravaryaiḥ prapīyate parijñātam prahīyate
79. As long as it is mistakenly perceived as honey-water, it is consumed by the foremost among brahmins. But once its true nature is fully understood, it is completely abandoned.
रूपलावण्ययुक्तापि चित्रकान्तेव कामिनी ।
द्रव्यमात्रसमारम्भात्तत्त्वविद्भिर्विलोक्यते ॥ ८० ॥
rūpalāvaṇyayuktāpi citrakānteva kāminī ,
dravyamātrasamārambhāttattvavidbhirvilokyate 80
80. rūpalāvaṇyayuktā api citrakāntā iva kāminī
dravyamātrasamārambhāt tattvavidbhiḥ vilokyate
80. rūpalāvaṇyayuktā api kāminī citrakāntā iva
dravyamātrasamārambhāt tattvavidbhiḥ vilokyate
80. Even a charming woman, though endowed with beauty and grace, is regarded by those who know the truth (tattva) as merely an assemblage of material elements, just like a painted beloved.
यथा मषीकुसुम्भादि स्त्रियाश्चित्रे तथैव हि ।
जीवत्या अपि केशोष्ठं कस्तां परि किल ग्रहः ॥ ८१ ॥
yathā maṣīkusumbhādi striyāścitre tathaiva hi ,
jīvatyā api keśoṣṭhaṃ kastāṃ pari kila grahaḥ 81
81. yathā maṣīkusumbhādi striyāḥ citre tathā eva hi
jīvatyāḥ api keśoṣṭham kaḥ tām pari kila grahaḥ
81. yathā citre striyāḥ maṣīkusumbhādi tathā eva hi
jīvatyāḥ api keśoṣṭham kaḥ tām pari kila grahaḥ
81. Just as a woman depicted in a painting is composed of ink, safflower, and similar pigments, similarly, even regarding a living woman's hair and lips, what true attachment (parigraha) could one have for her?
अनुभूतो गुडः स्वादुरपि दाहविकर्तनैः ।
न शक्यतेऽन्यथाकर्तुं तत्त्वालोकस्तथात्मनः ॥ ८२ ॥
anubhūto guḍaḥ svādurapi dāhavikartanaiḥ ,
na śakyate'nyathākartuṃ tattvālokastathātmanaḥ 82
82. anubhūtaḥ guḍaḥ svāduḥ api dāhavikartanaiḥ na
śakyate anyathā kartum tattvālokaḥ tathā ātmanaḥ
82. anubhūtaḥ guḍaḥ svāduḥ api dāhavikartanaiḥ na anyathā kartum śakyate,
tathā ātmanaḥ tattvālokaḥ
82. Just as the sweetness of jaggery, once experienced, cannot be altered even by burning sensations, similarly, the direct perception of the true nature (tattva) of the Self (ātman) cannot be changed or undone once realized.
परव्यसनिनी नारी व्यग्रापि गृहकर्मणि ।
तदेवास्वादयत्यन्तः परसङ्गरसायनम् ॥ ८३ ॥
paravyasaninī nārī vyagrāpi gṛhakarmaṇi ,
tadevāsvādayatyantaḥ parasaṅgarasāyanam 83
83. paravyasaninī nārī vyagrā api gṛhakarmaṇi
tat eva āsvādayati antaḥ parasaṅgarasāyanam
83. paravyasaninī nārī gṛhakarmaṇi vyagrā api,
antaḥ tat eva parasaṅgarasāyanam āsvādayati
83. A woman who is deeply engrossed in thoughts of a paramour, even though busy with household duties, mentally relishes that very essence - the elixir of association with another.
एवं तत्त्वे परे शुद्धे धीरो विश्रान्तिमागतः ।
न शक्यते चालयितुं देवैरपि सवासवैः ॥ ८४ ॥
evaṃ tattve pare śuddhe dhīro viśrāntimāgataḥ ,
na śakyate cālayituṃ devairapi savāsavaiḥ 84
84. evam tattve pare śuddhe dhīraḥ viśrāntim āgataḥ
na śakyate cālayitum devaiḥ api savāsavaiḥ
84. evam dhīraḥ pare śuddhe tattve viśrāntim āgataḥ
savāsavaiḥ devaiḥ api cālayitum na śakyate
84. Thus, a steadfast person (dhīra) who has found repose in the supreme, pure reality (tattva) cannot be shaken even by the gods, including Indra.
परव्यसनिनी नारी केन भर्त्रा बलीयसा ।
विस्मारिता स्वसंकल्पकान्तसङ्गमहोत्सवम् ॥ ८५ ॥
paravyasaninī nārī kena bhartrā balīyasā ,
vismāritā svasaṃkalpakāntasaṅgamahotsavam 85
85. paravyasaninī nārī kena bhartrā balīyasā
vismāritā svasaṅkalpakāntasaṅgamahotsavam
85. paravyasaninī nārī svasaṅkalpakāntasaṅgamahotsavam
kena balīyasā bhartrā vismāritā?
85. By what powerful husband could a woman, who is deeply engrossed in thoughts of another man, be made to forget the grand celebration of union with the beloved of her own imagination?
जगत्समरसानन्दचिदालोकावलम्बनम् ।
केन विस्मार्यते बुद्धिस्तत्त्वज्ञस्य महात्मनः ॥ ८६ ॥
jagatsamarasānandacidālokāvalambanam ,
kena vismāryate buddhistattvajñasya mahātmanaḥ 86
86. jagatsamarasānandacidālokāvalambanam kena
vismāryate buddhiḥ tattvajñasya mahātmanaḥ
86. केन तत्त्वज्ञस्य महात्मनः
जगत्समरसानन्दचिदालोकावलम्बनम् बुद्धिः विस्मार्यते
86. By whom can the understanding of a great soul (mahātman), one who knows the reality (tattva) and whose intellect relies on the light of consciousness - the very essence of uniform bliss throughout the universe - ever be made to forget?
समग्रसुखदुःखाढ्यं व्यवहारमखण्डितम् ।
कुर्वन्कुलजनायत्तो भर्तृश्वशुरखेदितः ॥ ८७ ॥
samagrasukhaduḥkhāḍhyaṃ vyavahāramakhaṇḍitam ,
kurvankulajanāyatto bhartṛśvaśurakheditaḥ 87
87. samagrasukhaduḥkhāḍhyam vyavahāram akhaṇḍitam
kurvan kulajanāyattaḥ bhartṛśvaśurakheditaḥ
87. कुर्वन् समग्रसुखदुःखाढ्यम् अखण्डितम् व्यवहारम्,
कुलजनायत्तः,
भर्तृश्वशुरखेदितः
87. A person, while performing an unbroken worldly life (vyavahāra) abundant with all joys and sorrows, becomes dependent on family members and is distressed by their husband and father-in-law.
यथा संकल्पकान्तेन भवत्यानन्दमन्थरः ।
वधूलोको व्यसनवान्दुःखवृन्दैर्न बाध्यते ॥ ८८ ॥
yathā saṃkalpakāntena bhavatyānandamantharaḥ ,
vadhūloko vyasanavānduḥkhavṛndairna bādhyate 88
88. yathā saṅkalpakāntena bhavati ānandamantharaḥ
vadhūlokaḥ vyasanavān duḥkhavṛndaiḥ na bādhyate
88. यथा वधूलोकः संकल्पकान्तेन आनन्दमन्थरः भवति
[अतः] व्यसनवान् [अपि] दुःखवृन्दैः न बाध्यते
88. Just as a daughter-in-law (vadhūlokaḥ), even while afflicted (vyasanavān), becomes languid with bliss (ānanda) through her imagined beloved (saṅkalpakāntena) and is thus not tormented by multitudes of sorrows (duḥkha).
तथा विगलिताविद्यो व्यवहारपरोऽप्यलम् ।
सम्यग्दृष्टिः सदाचारो मुदमेत्यन्तरात्मना ॥ ८९ ॥
tathā vigalitāvidyo vyavahāraparo'pyalam ,
samyagdṛṣṭiḥ sadācāro mudametyantarātmanā 89
89. tathā vigalitāvidyaḥ vyavahāraparaḥ api alam
samyagdṛṣṭiḥ sadācāraḥ mudam eti antarātmanā
89. तथा विगलिताविद्यः सम्यग्दृष्टिः सदाचारः [यः] अलम् व्यवहारपरः अपि,
अन्तरात्मना मुदम् एति
89. Similarly, a person whose ignorance (avidyā) has completely vanished, and who, even though deeply engaged in worldly activities (vyavahāra), possesses right vision and good conduct, experiences joy within their inner self (antarātman).
छिद्यते न निकृत्ताङ्गो गलदश्रुर्न रोदिति ।
दह्यते न प्रदग्धोऽपि नष्टोऽपि न विनश्यति ॥ ९० ॥
chidyate na nikṛttāṅgo galadaśrurna roditi ,
dahyate na pradagdho'pi naṣṭo'pi na vinaśyati 90
90. chidyate na nikṛttāṅgaḥ galadaśruḥ na roditi
dahyate na pradagdhaḥ api naṣṭaḥ api na vinaśyati
90. nikṛttāṅgaḥ chidyate na galadaśruḥ na roditi
pradagdhaḥ api na dahyate naṣṭaḥ api na vinaśyati
90. Even if its limbs are severed, it (the self (ātman)) is not cut, nor does it weep with flowing tears. Even when completely consumed by fire, it is not burnt. And even when destroyed, it does not truly perish.
व्यपगतसुखदुःखसंनिपातो विधिविधुरेष्वपि संकटेष्वचित्तः ।
विलसतु सदने पुरोत्तमे वा विततगिरौ विपिने तपोवने वा ॥ ९१ ॥
vyapagatasukhaduḥkhasaṃnipāto vidhividhureṣvapi saṃkaṭeṣvacittaḥ ,
vilasatu sadane purottame vā vitatagirau vipine tapovane vā 91
91. vyapagatasukhaduḥkhasaṃnipātaḥ
vidhividhureṣu api saṃkaṭeṣu
acittaḥ vilasatu sadane purottame
vā vitatagirau vipine tapovane vā
91. vyapagatasukhaduḥkhasaṃnipātaḥ
vidhividhureṣu api saṃkaṭeṣu acittaḥ
sadane vā purottame vā vitatagirau
vipine vā tapovane vā vilasatu
91. May he (the self (ātman)), who has transcended the contact of joy and sorrow, and whose mind is undisturbed even in distressful predicaments ordained by fate, dwell in a house or in a splendid city, or on a vast mountain, in a forest, or in an ascetic grove.

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 Chapter 72 Chapter 73 Chapter 74 (current chapter) 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