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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-84

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श्रीवसिष्ठ उवाच ।
इति निर्णीय स मुनिर्वीतहव्यो विवासनः ।
आसीत्समाधावचलो विन्ध्यकन्दरकोटरे ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti nirṇīya sa munirvītahavyo vivāsanaḥ ,
āsītsamādhāvacalo vindhyakandarakoṭare 1
1. śrīvasiṣṭhaḥ uvāca iti nirṇīya saḥ muniḥ vītahavyaḥ
vivāsanaḥ āsīt samādhau acalaḥ vindhyakandarakotare
1. śrīvasiṣṭhaḥ uvāca.
iti nirṇīya saḥ vītahavyaḥ vivāsanaḥ muniḥ vindhyakandarakotare samādhau acalaḥ āsīt.
1. Shri Vasiṣṭha said: Having thus resolved, that sage, who had transcended ritualistic offerings and was free from latent impressions (vāsanā), remained unwavering in deep meditation (samādhi) within a cave of the Vindhya mountain.
अपरिस्पन्दिताशेषसंविदानन्दसुन्दरः ।
बभावस्तंगतमनाः स्तिमिताम्भोधिशोभनः ॥ २ ॥
aparispanditāśeṣasaṃvidānandasundaraḥ ,
babhāvastaṃgatamanāḥ stimitāmbhodhiśobhanaḥ 2
2. aparispanditāśeṣasaṃvidānandasundaraḥ
babhāva astamgatamanāḥ stimitāmbhodhiśobhanaḥ
2. aparispanditāśeṣasaṃvidānandasundaraḥ astamgatamanāḥ stimitāmbhodhiśobhanaḥ babhāva.
2. He shone, radiating the beauty of bliss from his completely unagitated consciousness (saṃvid), his mind having completely subsided, splendid like a calm ocean.
अन्तरेव शशामास्य क्रमेण प्राणसंततिः ।
ज्वालाजालपरिस्पन्दो दग्धेन्धन इवानलः ॥ ३ ॥
antareva śaśāmāsya krameṇa prāṇasaṃtatiḥ ,
jvālājālaparispando dagdhendhana ivānalaḥ 3
3. antareva śaśāma asya krameṇa prāṇasaṃtatiḥ
jvālājālaparispandaḥ dagdhendhana iva analaḥ
3. asya prāṇasaṃtatiḥ antareva krameṇa śaśāma
analaḥ iva jvālājālaparispandaḥ dagdhendhanaḥ
3. His vital breath (prāṇa) gradually subsided internally, much like a fire whose flickering flames cease once its fuel is consumed.
अनन्तर्निष्ठतां याते बाह्यार्थे चाप्यसंस्थिते ।
शेषेऽन्तर्लब्धसंस्थाने तस्यास्फुरितपक्ष्मणी ॥ ४ ॥
anantarniṣṭhatāṃ yāte bāhyārthe cāpyasaṃsthite ,
śeṣe'ntarlabdhasaṃsthāne tasyāsphuritapakṣmaṇī 4
4. anantarniṣṭhatām yāte bāhyārthe ca api asaṃsthite
śeṣe antarlabdhasaṃsthāne tasyā asphuritapakṣmaṇī
4. bāhyārthe anantarniṣṭhatām yāte ca api asaṃsthite
śeṣe antarlabdhasaṃsthāne tasyā asphuritapakṣmaṇī
4. When external objects (bāhyārtha) had lost their hold internally and were also no longer established externally, and when the remaining consciousness had found its inner place, her eyelids became motionless.
घ्राणप्रान्तगताल्पाल्पसमालोके इवेक्षणे ।
अर्धकुड्मलितैः पद्मैः श्रियमाययतुः समाम् ॥ ५ ॥
ghrāṇaprāntagatālpālpasamāloke ivekṣaṇe ,
ardhakuḍmalitaiḥ padmaiḥ śriyamāyayatuḥ samām 5
5. ghrāṇaprāntagatālpālpasamāloke iva īkṣaṇe
ardhakuḍmalitaiḥ padmaiḥ śriyam āyayatuh samām
5. ghrāṇaprāntagatālpālpasamāloke īkṣaṇe
ardhakuḍmalitaiḥ padmaiḥ iva samām śriyam āyayatuh
5. Her eyes, fixed with a gentle, subtle gaze on the tip of her nose, attained a beauty akin to that of half-closed lotuses.
समकायशिरोग्रीवस्थानकः स महामतिः ।
आसीच्छैलादिवोत्कीर्णश्चित्रार्पित इवाथवा ॥ ६ ॥
samakāyaśirogrīvasthānakaḥ sa mahāmatiḥ ,
āsīcchailādivotkīrṇaścitrārpita ivāthavā 6
6. samakāyaśirogrīvasthānakaḥ sa mahāmatiḥ āsīt
śailāt iva utkīrṇaḥ citrārpitah iva athavā
6. sa mahāmatiḥ samakāyaśirogrīvasthānakaḥ āsīt
śailāt iva utkīrṇaḥ athavā citrārpitah iva
6. That great-minded individual sat with his body, head, and neck held in perfect alignment, appearing as if he were carved from a rock or depicted in a painting.
तथाभितिष्ठतस्तस्य संवत्सरशतत्रयम् ।
कोटरे विन्ध्यकच्छस्य ययावर्धमुहूर्तवत् ॥ ७ ॥
tathābhitiṣṭhatastasya saṃvatsaraśatatrayam ,
koṭare vindhyakacchasya yayāvardhamuhūrtavat 7
7. tathā abhitiṣṭhatas tasya saṃvatsaraśatatrayam
koṭare vindhyakacchasya yayau ardhamuhūrtavat
7. tasya vindhyakacchasya koṭare tathā abhitiṣṭhatas
saṃvatsaraśatatrayam ardhamuhūrtavat yayau
7. While he remained standing in a tree hollow within the Vindhya region, three hundred years passed for him as if they were merely half a *muhūrta*.
एतावन्तमसौ कालं नाबुद्ध्यत किलात्मवान् ।
जीवन्मुक्ततया ध्यानी न च तत्याज तां तनुम् ॥ ८ ॥
etāvantamasau kālaṃ nābuddhyata kilātmavān ,
jīvanmuktatayā dhyānī na ca tatyāja tāṃ tanum 8
8. etāvantam asau kālam na abuddhyata kila ātma-vān
jīvanmuktatayā dhyānī na ca tatyāja tām tanum
8. kila asau ātma-vān dhyānī etāvantam kālam na
abuddhyata ca jīvanmuktatayā tām tanum na tatyāja
8. Indeed, that self-possessed (ātman) and meditative (dhyānī) individual did not perceive such a long duration of time. Due to his state of living liberation (jīvanmukta), he did not abandon that body.
तावत्कालं स सुभगो न प्राबुध्यत योगवित् ।
उदारैरम्बुदारावैरासारभरघर्घरैः ॥ ९ ॥
tāvatkālaṃ sa subhago na prābudhyata yogavit ,
udārairambudārāvairāsārabharaghargharaiḥ 9
9. tāvatkālam saḥ subhagaḥ na prābuddhyata yogavit
udāraiḥ ambudārāvaiḥ āsārabhara-ghargharaiḥ
9. saḥ subhagaḥ yogavit tāvatkālam udāraiḥ
ambudārāvaiḥ āsārabhara-ghargharaiḥ na prābuddhyata
9. That fortunate one, a knower of yoga (yoga), did not awaken during that long period, unaffected even by the mighty sounds of falling rain and the gurgling noise of heavy downpours.
पर्यन्तमण्डलाधीशमृगयानतबृंहितैः ।
पक्षिवानरनिर्ह्रादैर्मातङ्गास्फोटनिःस्वनैः ॥ १० ॥
paryantamaṇḍalādhīśamṛgayānatabṛṃhitaiḥ ,
pakṣivānaranirhrādairmātaṅgāsphoṭaniḥsvanaiḥ 10
10. paryantamaṇḍalādhīśamṛgayānatabṛṃhitaiḥ
pakṣivānaranirhrādaiḥ mātaṅgāsphoṭaniḥsvanaiḥ
10. paryantamaṇḍalādhīśamṛgayānatabṛṃhitaiḥ
pakṣivānaranirhrādaiḥ mātaṅgāsphoṭaniḥsvanaiḥ
10. ...[he was unaffected] by the roars of elephants captured for the hunt by the rulers of the surrounding territories, by the loud cries of birds and monkeys, and by the trumpeting and stamping sounds of other elephants.
सिंहसंरम्भरटितैर्निर्झरारावसीत्कृतैः ।
विषमाशनिसंपातैर्जनकोलाहलैर्घनैः ॥ ११ ॥
siṃhasaṃrambharaṭitairnirjharārāvasītkṛtaiḥ ,
viṣamāśanisaṃpātairjanakolāhalairghanaiḥ 11
11. siṃhasaṃrambharaṭitaiḥ nirjharārāvasītkṛtaiḥ
viṣamāśanisaṃpātaiḥ janakolāhalaiḥ ghanaiḥ
11. siṃhasaṃrambharaṭitaiḥ nirjharārāvasītkṛtaiḥ
viṣamāśanisaṃpātaiḥ janakolāhalaiḥ ghanaiḥ
11. This is characterized by the roars of enraged lions, by the hissing sounds of waterfalls, by the strikes of dreadful lightning, and by the dense clamor of people.
प्रमत्तशरभास्फोटैर्भूकम्पतटघट्टनैः ।
वनदाहधमध्वानैर्जलौघाहतिवल्गनैः ॥ १२ ॥
pramattaśarabhāsphoṭairbhūkampataṭaghaṭṭanaiḥ ,
vanadāhadhamadhvānairjalaughāhativalganaiḥ 12
12. pramattaśarabhāsphoṭaiḥ bhūkampataṭaghaṭṭanaiḥ
vanadāhadhamadhvānaiḥ jalaughāhativalganaiḥ
12. pramattaśarabhāsphoṭaiḥ bhūkampataṭaghaṭṭanaiḥ
vanadāhadhamadhvānaiḥ jalaughāhativalganaiḥ
12. This is characterized by the furious charges of intoxicated śarabha beasts, by the shattering of riverbanks due to earthquakes, by the roaring sounds of forest fires, and by the surging movements caused by the impact of floods.
महोपलतटाघातैर्धरणीतलमृज्जलैः ।
जलौघान्दोलनायातैस्तापैरनलकर्कशैः ॥ १३ ॥
mahopalataṭāghātairdharaṇītalamṛjjalaiḥ ,
jalaughāndolanāyātaistāpairanalakarkaśaiḥ 13
13. mahopalataṭāghātaiḥ dharaṇītalamṛjjalaiḥ
jalaughāndolanāyātaiḥ tāpaiḥ analakarkaśaiḥ
13. mahopalataṭāghātaiḥ dharaṇītalamṛjjalaiḥ
jalaughāndolanāyātaiḥ tāpaiḥ analakarkaśaiḥ
13. This is characterized by the impacts of large rocks against riverbanks, by the waters that scour the earth's surface, by the oscillating movements caused by floods, and by the burning torments as harsh as fire.
केवलं वहति स्वैरं काले गलितकारणम् ।
परियान्तीषु वर्षासु लहरीष्विव वारिणि ॥ १४ ॥
kevalaṃ vahati svairaṃ kāle galitakāraṇam ,
pariyāntīṣu varṣāsu laharīṣviva vāriṇi 14
14. kevalam vahati svairam kāle galitakāraṇam
pariyāntīṣu varṣāsu laharīṣu iva vāriṇi
14. varṣāsu pariyāntīṣu kāle galitakāraṇam
kevalam svairam vahati laharīṣu iva vāriṇi
14. When the rainy seasons (varṣā) are passing away, at the appropriate time, that which has lost its cause simply flows spontaneously, just like waves move freely within water.
स्वल्पेनैव हि कालेन तस्मिन्पर्वतकन्दरे ।
प्रावृडोघविनुन्नेन पङ्केनोर्वीतले कृतः ॥ १५ ॥
svalpenaiva hi kālena tasminparvatakandare ,
prāvṛḍoghavinunnena paṅkenorvītale kṛtaḥ 15
15. svalpena eva hi kālena tasmin parvata-kandare
prāvṛṭ-ogha-vinunnena paṅkena urvī-tale kṛtaḥ
15. hi svalpena eva kālena tasmin parvata-kandare
prāvṛṭ-ogha-vinunnena paṅkena urvī-tale kṛtaḥ
15. Indeed, in a very short time, a layer [of mud] was formed on the ground within that mountain cave by the mud, which had been driven in by the torrents of the rainy season.
तत्रासाववसद्भूमौकोटरे संकटोदरे ।
पङ्कसंपीडितस्कन्धः पर्वतेषु शिला यथा ॥ १६ ॥
tatrāsāvavasadbhūmaukoṭare saṃkaṭodare ,
paṅkasaṃpīḍitaskandhaḥ parvateṣu śilā yathā 16
16. tatra asau avasat bhūmau-koṭare saṅkaṭa-udare
paṅka-saṃpīḍita-skandhaḥ parvateṣu śilā yathā
16. tatra asau paṅka-saṃpīḍita-skandhaḥ bhūmau-koṭare
saṅkaṭa-udare parvateṣu śilā yathā avasat
16. There, he resided in an earth hollow, a cave with a constricted interior, his shoulders pressed down by mud, just like a rock embedded within mountains.
शतत्रये स वर्षाणामथ याते स्वयंप्रभुः ।
व्यबुध्यतात्मरूपात्मा धराकोटरपीडितः ॥ १७ ॥
śatatraye sa varṣāṇāmatha yāte svayaṃprabhuḥ ,
vyabudhyatātmarūpātmā dharākoṭarapīḍitaḥ 17
17. śata-traye sa varṣāṇām atha yāte svayaṃprabhuḥ
vyabudhyata ātma-rūpa-ātmā dharā-koṭara-pīḍitaḥ
17. atha varṣāṇām śata-traye yāte,
saḥ svayaṃprabhuḥ ātma-rūpa-ātmā dharā-koṭara-pīḍitaḥ vyabudhyata
17. After three hundred years had passed, that self-existent Lord, whose true nature (ātman) was his own form, awoke, as he was tormented by the earth-hollow.
संविदेवास्य तं देहं जग्राहोर्वीनिपीडितम् ।
तनुः प्राणमयस्पन्दः प्राणसंसरणं विना ॥ १८ ॥
saṃvidevāsya taṃ dehaṃ jagrāhorvīnipīḍitam ,
tanuḥ prāṇamayaspandaḥ prāṇasaṃsaraṇaṃ vinā 18
18. saṃvidā eva asya tam deham jagrāha urvī-nipīḍitam
tanuḥ prāṇamaya-spandaḥ prāṇa-saṃsaraṇam vinā
18. asya saṃvidā eva urvī-nipīḍitam tam deham jagrāha
tanuḥ prāṇa-saṃsaraṇam vinā prāṇamaya-spandaḥ [āsīt]
18. Consciousness itself took hold of his body, which was pressed down by the earth. That body was merely a vibration composed of vital energy (prāṇa), yet it existed without the actual flow of vital breaths (prāṇa).
उत्पत्तिप्रौढिमासाद्य कलना हृदयान्तरे ।
स्वमनोरूपिणी तस्य हृद्येवानुबभूव सा ॥ १९ ॥
utpattiprauḍhimāsādya kalanā hṛdayāntare ,
svamanorūpiṇī tasya hṛdyevānubabhūva sā 19
19. utpattiprauḍhim āsādya kalanā hṛdayāntare
svamanorūpiṇī tasya hṛdi eva anubabhūva sā
19. sā svamanorūpiṇī kalanā utpattiprauḍhim
āsādya tasya hṛdayāntare hṛdi eva anubabhūva
19. Having attained the full maturity of manifestation, that mental conception (kalanā) within his heart, which was in the very form of his own mind, indeed became fully manifest within his heart.
कैलासकानने कान्ते कदम्बस्य तरोस्तले ।
मुनित्वं शतमब्दानां जीवन्मुक्तात्मनिर्मलम् ॥ २० ॥
kailāsakānane kānte kadambasya tarostale ,
munitvaṃ śatamabdānāṃ jīvanmuktātmanirmalam 20
20. kailāsakānane kānte kadambasya taroḥ tale |
munitvam śatam abdānām jīvanmuktaātmanirmalam
20. kānte kailāsakānane kadambasya taroḥ tale
abdānām śatam jīvanmuktaātmanirmalam munitvam
20. In the charming forest of Kailāsa, at the foot of a Kadamba tree, [there was] a state of sagehood (munitva) for a hundred years, pure like the self (ātman) of one liberated while living (jīvanmukta).
विद्याधरत्वं वर्षाणां शतमाधिविवर्जितम् ।
युगपञ्चकमिन्द्रत्वं प्रणतं सुरचारणैः ॥ २१ ॥
vidyādharatvaṃ varṣāṇāṃ śatamādhivivarjitam ,
yugapañcakamindratvaṃ praṇataṃ suracāraṇaiḥ 21
21. vidyādharatvam varṣānām śatam ādhivivarjitam
| yugapañcakam indratvam praṇatam suracāraṇaiḥ
21. varṣānām śatam ādhivivarjitam vidyādharatvam
yugapañcakam suracāraṇaiḥ praṇatam indratvam
21. [There was] the state of a Vidyādhara for a hundred years, free from mental anguish (ādhi); [and] the state of Indra for five yugas, revered by gods and celestial bards.
श्रीराम उवाच ।
शक्रत्वादिषु तेष्वस्य प्रतिभासेषु भो मुने ।
नियमोऽनियमश्चैव दिक्कालनियतेः कथम् ॥ २२ ॥
śrīrāma uvāca ,
śakratvādiṣu teṣvasya pratibhāseṣu bho mune ,
niyamo'niyamaścaiva dikkālaniyateḥ katham 22
22. śrīrāma uvāca | śakratvaādiṣu teṣu asya pratibhāseṣu
bho mune | niyamaḥ aniyamaḥ ca eva dikkālaniyateḥ katham
22. śrīrāma uvāca bho mune,
asya teṣu śakratvaādiṣu pratibhāseṣu dikkālaniyateḥ niyamaḥ ca aniyamaḥ eva katham
22. Śrī Rāma said: "O sage, regarding these manifestations of his, such as the state of Indra, how can there be both regulation and non-regulation concerning the fixed nature of space and time?"
श्रीवसिष्ठ उवाच ।
सर्वात्मिकैषा चिच्छक्तिर्यत्रोदेति यथा यथा ।
तथा तत्राशु भवति तथात्मैकस्वभावतः ॥ २३ ॥
śrīvasiṣṭha uvāca ,
sarvātmikaiṣā cicchaktiryatrodeti yathā yathā ,
tathā tatrāśu bhavati tathātmaikasvabhāvataḥ 23
23. śrī-vasiṣṭha uvāca | sarvātmikā
eṣā cit-śaktiḥ yatra udeti yathā
yathā | tathā tatra āśu bhavati
tathā ātma-eka-svabhāvataḥ ||
23. eṣā sarvātmikā cit-śaktiḥ yatra yathā yathā udeti,
tathā tatra āśu tathā ātma-eka-svabhāvataḥ bhavati.
23. Śrī Vasiṣṭha said: Wherever this all-pervading power of consciousness (cit-śakti) arises, and in whatever manner it does so, it quickly manifests there in precisely that way, due to the singular intrinsic nature (svabhāva) of the self (ātman).
यथा यत्र यदा बुद्धौ नियमः स तदा स्थितः ।
देशकालादिनियमक्रमाणां तन्मयात्मता ॥ २४ ॥
yathā yatra yadā buddhau niyamaḥ sa tadā sthitaḥ ,
deśakālādiniyamakramāṇāṃ tanmayātmatā 24
24. yathā yatra yadā buddhau niyamaḥ saḥ tadā sthitaḥ
| deśa-kāla-ādi-niyama-kramāṇām tat-maya-ātmatā ||
24. yathā yatra yadā buddhau niyamaḥ saḥ tadā sthitaḥ (bhavati).
deśa-kāla-ādi-niyama-kramāṇām tat-maya-ātmatā (asti).
24. Wherever and whenever a rule becomes established in the intellect (buddhi), it remains fixed there at that time. The very essence of the sequential regulations concerning place, time, and the like is their identity with that (buddhi).
तेन नानाविधान्येष जगन्ति परिदृष्टवान् ।
हृदि संवेदनाकाशे वीतहव्यो विवासनः ॥ २५ ॥
tena nānāvidhānyeṣa jaganti paridṛṣṭavān ,
hṛdi saṃvedanākāśe vītahavyo vivāsanaḥ 25
25. tena nānā-vidhāni eṣaḥ jaganti paridṛṣṭavān |
hṛdi saṃvedana-ākāśe vīta-havyaḥ vi-vāsanaḥ ||
25. tena eṣaḥ vīta-havyaḥ vi-vāsanaḥ (san),
hṛdi saṃvedana-ākāśe nānā-vidhāni jaganti paridṛṣṭavān.
25. Therefore, this Vītahavya, who was free from latent impressions (vāsanā), perceived many different worlds within the expanse of his consciousness (saṃvedana-ākāśa) in his heart (hṛdi).
सम्यग्बोधवतामेषा वासनैव न वासना ।
ज्ञानाग्निदग्धाऽदग्धस्य कैव बीजस्य बीजता ॥ २६ ॥
samyagbodhavatāmeṣā vāsanaiva na vāsanā ,
jñānāgnidagdhā'dagdhasya kaiva bījasya bījatā 26
26. samyak-bodha-vatām eṣā vāsanā eva na vāsanā |
jñāna-agni-dagdhā adagdhasya kā eva bījasya bījatā ||
26. eṣā jñāna-agni-dagdhā vāsanā samyak-bodha-vatām na vāsanā eva (bhavati).
(yathā) adagdhasya bījasya (bījatā asti),
(tathā dagdhasya) bījasya kā eva bījatā (syāt)?
26. For those who possess perfect understanding (samyak-bodha), this latent impression (vāsanā) is not a true latent impression (vāsanā) at all, for it has been consumed by the fire of knowledge (jñāna). What true seed-nature, indeed, can a burnt seed possess, compared to one that remains unburnt?
कल्पमेकं गणत्वं स चन्द्रमौलेश्चकार ह ।
समस्तविद्यानिपुणं त्रिकालामलदर्शनम् ॥ २७ ॥
kalpamekaṃ gaṇatvaṃ sa candramauleścakāra ha ,
samastavidyānipuṇaṃ trikālāmaladarśanam 27
27. kalpam ekam gaṇatvam sa candramauleḥ cakāra ha
| samastavidyānipuṇam trikālāmala-darśanam ||
27. sa samastavidyānipuṇam trikālāmala-darśanam
candramauleḥ gaṇatvam ekam kalpam ha cakāra
27. Indeed, he attained the status of an attendant (gaṇa) of Shiva, the moon-crested lord (Candramauli), for one entire cosmic age (kalpa). He was adept in all branches of knowledge and possessed an untainted vision of the three times.
यो यादृग्दृढसंस्कारः स तं पश्यति तादृशम् ।
जीवन्मुक्ततयैवैतद्वीतहव्योऽनुभूतवान् ॥ २८ ॥
yo yādṛgdṛḍhasaṃskāraḥ sa taṃ paśyati tādṛśam ,
jīvanmuktatayaivaitadvītahavyo'nubhūtavān 28
28. yaḥ yādṛk-dṛḍhasaṃskāraḥ sa tam paśyati tādṛśam
| jīvanmuktayā eva etat vītahavyaḥ anubhūtavān ||
28. yaḥ yādṛk-dṛḍhasaṃskāraḥ sa tam tādṛśam paśyati
vītahavyaḥ jīvanmuktayā eva etat anubhūtavān
28. A person who possesses strong inherent impressions (saṃskāra) of a particular kind perceives things in exactly that manner. Vītahavya indeed experienced this very state, living as one who is liberated while alive (jīvanmukta).
श्रीराम उवाच ।
एवं स्थिते मुनिश्रेष्ठ जीवन्मुक्तमतेरपि ।
बन्धमोक्षदृशः सन्ति वीतहव्यात्मनो यथा ॥ २९ ॥
śrīrāma uvāca ,
evaṃ sthite muniśreṣṭha jīvanmuktamaterapi ,
bandhamokṣadṛśaḥ santi vītahavyātmano yathā 29
29. śrīrāmaḥ uvāca | evam sthite muniśreṣṭha jīvanmuktamateḥ
api | bandhamokṣadṛśaḥ santi vītahavya-ātmanaḥ yathā ||
29. śrīrāmaḥ uvāca muniśreṣṭha,
evam sthite,
jīvanmuktamateḥ api bandhamokṣadṛśaḥ santi,
yathā vītahavya-ātmanaḥ (santi)
29. Śrī Rāma said: "O foremost among sages, even when one is situated in this way, and even for someone holding the view of one liberated while living (jīvanmukta), perceptions of bondage and liberation (mokṣa) still arise, just as they did for the self (ātman) of Vītahavya."
श्रीवसिष्ठ उवाच ।
यथास्थितमिदं विश्वं शान्तमाकाशनिर्मलम् ।
ब्रह्मैव जीवन्मुक्तानां बन्धमोक्षदृशः कुतः ॥ ३० ॥
śrīvasiṣṭha uvāca ,
yathāsthitamidaṃ viśvaṃ śāntamākāśanirmalam ,
brahmaiva jīvanmuktānāṃ bandhamokṣadṛśaḥ kutaḥ 30
30. śrīvasiṣṭhaḥ uvāca | yathāsthitam idam viśvam śāntam ākāśa-nirmalam
| brahma eva jīvanmuktānām bandhamokṣadṛśaḥ kutaḥ ||
30. śrīvasiṣṭhaḥ uvāca yathāsthitam
idam viśvam śāntam ākāśa-nirmalam
brahma eva jīvanmuktānām
bandhamokṣadṛśaḥ kutaḥ (santi) ?
30. Śrī Vasiṣṭha said: "This universe (viśva), precisely as it exists, is tranquil and as pure as the sky. It is nothing but Brahman. For those who are liberated while living (jīvanmukta), from where could perceptions of bondage and liberation (mokṣa) possibly arise?"
एतत्संविन्नभो भाति यत्र यत्र यथा यथा ।
तत्र तत्र तथा तावत्तावत्तद्विन्दते ततम् ॥ ३१ ॥
etatsaṃvinnabho bhāti yatra yatra yathā yathā ,
tatra tatra tathā tāvattāvattadvindate tatam 31
31. etat saṃvit nabhaḥ bhāti yatra yatra yathā yathā
tatra tatra tathā tāvat tāvat tat vindate tatam
31. etat saṃvit nabhaḥ bhāti yatra yatra yathā yathā
tatra tatra tathā tāvat tāvat tat tatam vindate
31. This sky of pure awareness (saṃvit) shines. Wherever and in whatever manner it manifests, there and in that same manner, to that very extent, it finds itself completely pervading everything.
तेनानुभूतानि बहून्यनुभूयन्त एव च ।
जगन्ति सर्वात्मतया ब्रह्मरूपेण राघव ॥ ३२ ॥
tenānubhūtāni bahūnyanubhūyanta eva ca ,
jaganti sarvātmatayā brahmarūpeṇa rāghava 32
32. tena anubhūtāni bahūni anubhūyante eva ca
jaganti sarvātmatayā brahmarūpeṇa rāghava
32. rāghava tena anubhūtāni bahūni jaganti
sarvātmatayā brahmarūpeṇa eva ca anubhūyante
32. O Rāghava, by that (consciousness), many worlds (jaganti) that have been experienced are indeed continually being experienced, through its nature as the self (ātman) of all and in its form as Brahman (brahman).
धराकोटरनिर्मग्नवीतहव्यचिदात्मसु ।
जगत्सु तेष्वसंख्येषु नीरूपेषु महात्मसु ॥ ३३ ॥
dharākoṭaranirmagnavītahavyacidātmasu ,
jagatsu teṣvasaṃkhyeṣu nīrūpeṣu mahātmasu 33
33. dharākoṭaranirmagnavītahavyacidātmasu
jagatsu teṣu asaṃkhyeṣu nīrūpeṣu mahātmasu
33. dharākoṭaranirmagnavītahavyacidātmasu
asaṃkhyeṣu nīrūpeṣu mahātmasu teṣu jagatsu
33. In those countless, formless, and vast (mahātman) worlds (jaganti) - where the conscious self (ātman) is immersed as if in earth-cavities and is free from sacrificial offerings (havya) -
यः शक्रोऽनवबुद्धात्मा सोऽद्य दीनेषु पार्थिवः ।
कर्तुं प्रवृत्तो मृगयां क्षणेऽस्मिन्नपि कानने ॥ ३४ ॥
yaḥ śakro'navabuddhātmā so'dya dīneṣu pārthivaḥ ,
kartuṃ pravṛtto mṛgayāṃ kṣaṇe'sminnapi kānane 34
34. yaḥ śakraḥ anavabuddhātmā saḥ adya dīneṣu pārthivaḥ
kartum pravṛttaḥ mṛgayām kṣaṇe asmin api kānane
34. yaḥ anavabuddhātmā śakraḥ saḥ adya dīneṣu pārthivaḥ
asmin kṣaṇe api kānane mṛgayām kartum pravṛttaḥ
34. That person who was once Śakra (Indra), but whose self (ātman) was unawakened, is today a king (pārthivaḥ) among the humble, and at this very moment, is engaged in hunting in the forest.
यो हंसोऽनवबुद्धात्मा पाद्मे पैतामहेऽभवत् ।
स्थितः स एव दाशेन्द्रः कैलासवनकुञ्जके ॥ ३५ ॥
yo haṃso'navabuddhātmā pādme paitāmahe'bhavat ,
sthitaḥ sa eva dāśendraḥ kailāsavanakuñjake 35
35. yaḥ haṃsaḥ anavabuddhātmā pādme paitāmahe abhavat
sthitaḥ saḥ eva dāśendraḥ kailāsavanakuñjake
35. yaḥ paitāmahe pādme anavabuddhātmā haṃsaḥ abhavat
saḥ eva kailāsavanakuñjake dāśendraḥ sthitaḥ
35. The one whose self (ātman) was unaware and who existed as a swan in the lotus-born universe (connected with Brahmā), that very person now resides as the king of fishermen in a grove of the Kailāsa forest.
यो राजानवबुद्धात्मा भूमेः सौराष्ट्रमण्डले ।
स एषोऽद्य स्थितोऽन्ध्राणां ग्रामे बहुलपादपे ॥ ३६ ॥
yo rājānavabuddhātmā bhūmeḥ saurāṣṭramaṇḍale ,
sa eṣo'dya sthito'ndhrāṇāṃ grāme bahulapādape 36
36. yaḥ rājā anavabuddhātmā bhūmeḥ saurāṣṭramaṇḍale
saḥ eṣaḥ adya sthitaḥ andhrāṇāṃ grāme bahulapādape
36. yaḥ bhūmeḥ saurāṣṭramaṇḍale anavabuddhātmā rājā
saḥ eṣaḥ adya andhrāṇāṃ bahulapādape grāme sthitaḥ
36. The one whose self (ātman) was unaware and who was a king in the Saurāṣṭra region of the earth, that very person today resides in a village of the Andhras, a village abundant with trees.
श्रीराम उवाच ।
मानसः किल सर्गोऽसौ वीतहव्यस्य तत्र ये ।
देहिनो भ्रान्तिपात्रं चेत्तद्देहाकारिणः कथम् ॥ ३७ ॥
śrīrāma uvāca ,
mānasaḥ kila sargo'sau vītahavyasya tatra ye ,
dehino bhrāntipātraṃ cettaddehākāriṇaḥ katham 37
37. śrīrāma uvāca mānasaḥ kila sargaḥ asau vītahavyasya
tatra ye dehinaḥ bhrāntipātraṃ cet tat dehākāriṇaḥ katham
37. śrīrāma uvāca kila asau sargaḥ vītahavyasya mānasaḥ cet
tatra ye dehinaḥ bhrāntipātraṃ tat dehākāriṇaḥ katham
37. Śrī Rāma said: "If this creation, which is indeed said to be a mental (mānasa) emanation of Vītahavya, and if those embodied beings (dehin) within it are merely objects of delusion, then how can they possess physical forms?"
श्रीवसिष्ठ उवाच ।
यदि भ्रान्त्येकमात्रात्म वीतहव्यस्य तज्जगत् ।
तदिदं नाम ते राम किं भूयः परिभासते ॥ ३८ ॥
śrīvasiṣṭha uvāca ,
yadi bhrāntyekamātrātma vītahavyasya tajjagat ,
tadidaṃ nāma te rāma kiṃ bhūyaḥ paribhāsate 38
38. śrīvasiṣṭha uvāca yadi bhrāntyekamātrātma vītahavyasya
tat jagat tat idaṃ nāma te rāma kiṃ bhūyaḥ paribhāsate
38. śrīvasiṣṭha uvāca rāma yadi vītahavyasya tat jagat
bhrāntyekamātrātma tat idaṃ nāma te bhūyaḥ kiṃ paribhāsate
38. Śrī Vasiṣṭha said: "O Rāma, if that world (jagat) of Vītahavya is whose essence (ātman) is solely delusion, then why does this very world (idaṃ nāma) appear to you repeatedly?"
इदमप्यङ्ग चिन्मात्रं मनोमात्रभ्रमोपमम् ।
तदपि व्योम चिन्मात्रं मनोमात्रं भ्रमोपमम् ॥ ३९ ॥
idamapyaṅga cinmātraṃ manomātrabhramopamam ,
tadapi vyoma cinmātraṃ manomātraṃ bhramopamam 39
39. idam api aṅga cinmātram manomātrabhramopamam
tat api vyoma cinmātram manomātram bhramopamam
39. aṅga idam api cinmātram manomātrabhramopamam
tat api vyoma cinmātram manomātram bhramopamam
39. O dear one, this (perceptible world) is also merely consciousness, akin to an illusion that is purely mental. Similarly, that vast space (vyoma) too is merely consciousness, merely mental, and comparable to an illusion.
वस्तुतस्तु न तद्राम जगन्नैवं न चेतरत् ।
तवापि न जगत्सत्ता ब्रह्मेदं भाति केवलम् ॥ ४० ॥
vastutastu na tadrāma jagannaivaṃ na cetarat ,
tavāpi na jagatsattā brahmedaṃ bhāti kevalam 40
40. vastutaḥ tu na tat rāma jagat na evam na ca itarat
tava api na jagat-sattā brahma idam bhāti kevalam
40. rāma vastutaḥ tu tat jagat na evam na ca itarat
tava api jagat-sattā na idam brahma kevalam bhāti
40. But in reality, O Rama, that world does not exist; the cosmos is neither like this nor otherwise. For you, too, the world has no true existence (sattā); only this (supreme reality, brahman) shines forth.
भावि भूतं भविष्यच्च यथेदं च तथेतरत् ।
जगत्सर्वमिदं दृश्यं संविन्मात्रमनोमयम् ॥ ४१ ॥
bhāvi bhūtaṃ bhaviṣyacca yathedaṃ ca tathetarat ,
jagatsarvamidaṃ dṛśyaṃ saṃvinmātramanomayam 41
41. bhāvi bhūtam bhaviṣyat ca yathā idam ca tathā itarat
jagat sarvam idam dṛśyam saṃvinmātramanomayam
41. bhūtam bhāvi bhaviṣyat ca yathā idam ca tathā itarat
idam sarvam dṛśyam jagat saṃvinmātramanomayam
41. What is existing, what has been, and what will be – just as this (present) is, so too are the other (times). All this perceptible world (jagat) is merely consciousness and composed of mind.
एवंरूपमिदं यावन्न परिज्ञातमीदृशम् ।
वज्रसारदृढं तावज्ज्ञातं सत्परमाम्बरम् ॥ ४२ ॥
evaṃrūpamidaṃ yāvanna parijñātamīdṛśam ,
vajrasāradṛḍhaṃ tāvajjñātaṃ satparamāmbaram 42
42. evamrūpam idam yāvat na parijñātam īdṛśam
vajrasāra-dṛḍham tāvat jñātam sat-paramāmbaram
42. yāvat idam evamrūpam īdṛśam na parijñātam tāvat vajrasāra-dṛḍham
(bhāti) jñātam (sat) sat-paramāmbaram (bhavati)
42. As long as this (world), in its perceived form, is not understood as it truly is (i.e., as mere consciousness), it appears as firm and strong as a diamond (vajrasāra). But once known, it is revealed as the supreme reality (sat) and boundless space.
अज्ञानान्मन एवेदमित्थं संप्रविजृम्भते ।
प्रत्युल्लासविलासाभ्यां जलमम्बुनिधाविव ॥ ४३ ॥
ajñānānmana evedamitthaṃ saṃpravijṛmbhate ,
pratyullāsavilāsābhyāṃ jalamambunidhāviva 43
43. ajñānāt manaḥ eva idam ittham saṃpravijṛmbhate
pratyullāsa-vilāsābhyām jalam ambunidhau iva
43. idam manaḥ ajñānāt eva ittham pratyullāsa-vilāsābhyām
saṃpravijṛmbhate ambunidhau jalam iva
43. From ignorance, this very mind (manas) indeed fully expands and manifests in this manner, through its various emergences and delightful plays, just as water (expresses itself) in the ocean.
यथास्थितेनैव चिदम्बरेण स्वचित्तमेवैति मनोभिधानम् ।
स्फारं कृतं तेन जगच्च दृश्यमेवं ततं नैव ततं च किंचित् ॥ ४४ ॥
yathāsthitenaiva cidambareṇa svacittamevaiti manobhidhānam ,
sphāraṃ kṛtaṃ tena jagacca dṛśyamevaṃ tataṃ naiva tataṃ ca kiṃcit 44
44. yathāsthitena eva cidambareṇa
svacittam eva eti manobhidhānam
sphāram kṛtam tena jagat ca dṛśyam
evam tatam na eva tatam ca kiṃcit
44. yathāsthitena eva cidambareṇa svacittam manobhidhānam eva eti.
tena jagat ca dṛśyam sphāram kṛtam.
evam kiṃcit tatam ca na eva tatam.
44. The consciousness-space (cidambara), remaining just as it is, takes on the designation 'mind' as its own inner awareness (svacitta). By that (mind), the entire visible world is manifested. In this way, something is both pervaded and, indeed, not pervaded.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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sthiti prakaraṇa

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 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 (current chapter) 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