Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-86

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
दिनान्ते स समाधातुं पुनरेव मनो मुनिः ।
विवेश कांचिद्विततां विज्ञातां विन्ध्यकन्दराम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
dinānte sa samādhātuṃ punareva mano muniḥ ,
viveśa kāṃcidvitatāṃ vijñātāṃ vindhyakandarām 1
1. śrīvasiṣṭhaḥ uvāca dinā-ante saḥ samādhātum punaḥ eva
manaḥ muniḥ viveśa kāṃ cit vitatām vijñātām vindhyakandarām
1. śrīvasiṣṭhaḥ uvāca dinā-ante,
saḥ muniḥ manaḥ punaḥ eva samādhātum kāṃ cit vitatām vijñātām vindhyakandarām viveśa.
1. Śrī Vasiṣṭha said: At the end of the day, that sage, intending to stabilize his mind once more, entered a particular spacious and renowned cave in the Vindhya mountains.
तदेवात्मानुसंधानमत्यजन्सममिन्द्रियैः ।
चेतसा कलयामास दृष्टलोकपरावरः ॥ २ ॥
tadevātmānusaṃdhānamatyajansamamindriyaiḥ ,
cetasā kalayāmāsa dṛṣṭalokaparāvaraḥ 2
2. tat eva ātmanusandhānam atyajan samam
indriyaiḥ cetasā kalayāmāsa dṛṣṭalokaparāvaraḥ
2. dṛṣṭalokaparāvaraḥ saḥ (muniḥ) tat eva ātmanusandhānam atyajan (san),
indriyaiḥ samam cetasā kalayāmāsa.
2. Without abandoning that very practice of self-inquiry (ātman-anusandhāna), he, whose vision encompassed the higher and lower realms, thoroughly understood with his mind, along with his senses.
पूर्वमेवेन्द्रियगणो मया परिहृतः स्फुटम् ।
इदानीं चिन्तया नार्थः पुनर्विततया मम ॥ ३ ॥
pūrvamevendriyagaṇo mayā parihṛtaḥ sphuṭam ,
idānīṃ cintayā nārthaḥ punarvitatayā mama 3
3. pūrvam eva indriyagaṇaḥ mayā parihṛtaḥ sphuṭam |
idānīm cintayā na arthaḥ punaḥ vitatayā mama ||
3. pūrvam eva mayā indriyagaṇaḥ sphuṭam parihṛtaḥ
idānīm mama vitatayā cintayā punaḥ arthaḥ na
3. I have clearly abandoned the multitude of senses long ago. Now, there is no further need for me to engage in elaborate thought.
अस्तिनास्तीतिकलनां भङ्क्त्वा मृद्वीं लतामिव ।
शेषं तु बद्धसंस्थानस्तिष्ठाम्यचलश्रृङ्गवत् ॥ ४ ॥
astināstītikalanāṃ bhaṅktvā mṛdvīṃ latāmiva ,
śeṣaṃ tu baddhasaṃsthānastiṣṭhāmyacalaśrṛṅgavat 4
4. asti na asti iti kalanām bhaṅktvā mṛdvīm latām iva |
śeṣam tu baddhasaṃsthānaḥ tiṣṭhāmi acalaśṛṅgavat ||
4. mṛdvīm latām iva asti na asti iti kalanām bhaṅktvā,
tu baddhasaṃsthānaḥ acalaśṛṅgavat śeṣam tiṣṭhāmi
4. Shattering the concept of 'is' and 'is not' like a tender vine, I remain firmly fixed, like an unshakable mountain peak.
उदितोऽस्तं गत इव स्वस्तं गत इवोदितः ।
समः समरसाभासस्तिष्ठामि स्वच्छतां गतः ॥ ५ ॥
udito'staṃ gata iva svastaṃ gata ivoditaḥ ,
samaḥ samarasābhāsastiṣṭhāmi svacchatāṃ gataḥ 5
5. uditaḥ astam gataḥ iva svastam gataḥ iva uditaḥ |
samaḥ samarasa ābhāsaḥ tiṣṭhāmi svacchatām gataḥ ||
5. uditaḥ astam gataḥ iva,
svastam gataḥ iva uditaḥ,
samaḥ,
samarasa ābhāsaḥ,
svacchatām gataḥ tiṣṭhāmi
5. I remain like one risen and yet set, and like one set and yet risen. I am balanced, appearing as a uniform essence, having attained purity.
प्रबुद्धोऽपि सुषुप्तस्थः सुषुप्तस्थः प्रबुद्धवत् ।
तुर्यमालम्ब्य कायान्तस्तिष्ठामि स्तम्भितस्थितिः ॥ ६ ॥
prabuddho'pi suṣuptasthaḥ suṣuptasthaḥ prabuddhavat ,
turyamālambya kāyāntastiṣṭhāmi stambhitasthitiḥ 6
6. prabuddhaḥ api suṣuptasthaḥ suṣuptasthaḥ prabuddhavat
| turyam ālambya kāyāntaḥ tiṣṭhāmi stambhitasthitiḥ ||
6. prabuddhaḥ api suṣuptasthaḥ,
suṣuptasthaḥ prabuddhavat (aham) kāyāntaḥ turyam ālambya stambhitasthitiḥ tiṣṭhāmi
6. Though awakened, I am like one in deep sleep; though in deep sleep, I am like one awakened. Taking refuge in the transcendent (turiya) state while within the body, I remain with my condition completely still.
स्थितः स्थाणुरिवैकान्ते स्वान्तान्ते सर्वतः स्थिते ।
सत्त्वसामान्यसाम्ये हि तिष्ठाम्यपगतामयः ॥ ७ ॥
sthitaḥ sthāṇurivaikānte svāntānte sarvataḥ sthite ,
sattvasāmānyasāmye hi tiṣṭhāmyapagatāmayaḥ 7
7. sthitaḥ sthāṇuḥ iva ekānte svāntānte sarvataḥ
sthite sattvasāmānyasāmye hi tiṣṭhāmi apagatāmayaḥ
7. aham hi ekānte sthitaḥ sthāṇuḥ iva svāntānte sarvataḥ
sthite sattvasāmānyasāmye apagatāmayaḥ tiṣṭhāmi
7. Indeed, I remain firm, like an unmoving pillar (sthāṇu), in solitude (ekānte), within my own innermost being (svānta), which is omnipresent. Free from all affliction, I abide in the state of perfect equality (sāmya) with the essential nature of existence (sattva).
इति संचिन्त्य स ध्याने पुनस्तस्थौ दिनानि षट् ।
ततः प्रबोधमापन्नः क्षणसुप्त इवाध्वगः ॥ ८ ॥
iti saṃcintya sa dhyāne punastasthau dināni ṣaṭ ,
tataḥ prabodhamāpannaḥ kṣaṇasupta ivādhvagaḥ 8
8. iti saṃcintya sa dhyāne punar tasthau dināni ṣaṭ
tataḥ prabodham āpannaḥ kṣaṇasuptaḥ iva adhvagaḥ
8. sa iti saṃcintya dhyāne punar ṣaṭ dināni tasthau
tataḥ kṣaṇasuptaḥ adhvagaḥ iva prabodham āpannaḥ
8. Thus, having reflected, he again remained in meditative absorption (dhyāna) for six days. Afterwards, he attained full awareness, like a traveler who had just momentarily rested.
ततः सिद्धः स भगवान्वीतहव्यो महातपाः ।
विजहार चिरं कालं जीवन्मुक्ततया तदा ॥ ९ ॥
tataḥ siddhaḥ sa bhagavānvītahavyo mahātapāḥ ,
vijahāra ciraṃ kālaṃ jīvanmuktatayā tadā 9
9. tataḥ siddhaḥ sa bhagavān vītahavyaḥ mahātapaḥ
vijahāra ciram kālam jīvanmuktatayā tadā
9. tataḥ saḥ siddhaḥ bhagavān vītahavyaḥ mahātapaḥ
tadā jīvanmuktatayā ciram kālam vijahāra
9. Then, that perfected and glorious being (Bhagavān), whose sacrificial offerings (havya) had ceased (vīta) and who had performed great austerities (tapas), roamed for a long time thereafter in the state of one who is liberated while alive (jīvanmukta).
वस्तु नाभिननन्दासौ निनिन्द न कदाचन ।
न जगाम तथोद्वेगं न च हर्षमवाप सः ॥ १० ॥
vastu nābhinanandāsau nininda na kadācana ,
na jagāma tathodvegaṃ na ca harṣamavāpa saḥ 10
10. vastu na abhinananda asau nininda na kadācana
na jagāma tathā udvegam na ca harṣam avāpa saḥ
10. asau vastu na abhinananda na kadācana nininda
tathā na udvegam jagāma na ca harṣam avāpa saḥ
10. He neither rejoiced in any object (vastu) nor ever condemned anything. Likewise, he felt neither agitation nor experienced delight.
गच्छतस्तिष्ठतश्चैव तस्यैवमभवद्धृदि ।
विनोदाय विचित्तस्य कथा स्वमनसा सह ॥ १२ ॥
gacchatastiṣṭhataścaiva tasyaivamabhavaddhṛdi ,
vinodāya vicittasya kathā svamanasā saha 12
12. gacchataḥ tiṣṭhataḥ ca eva tasya evam abhavat
hṛdi vinodāya vicittasya kathā svamanasā saha
12. tasya vicittasya gacchataḥ tiṣṭhataḥ ca eva
svamanasā saha kathā hṛdi vinodāya evam abhavat
12. Whether he was going or standing still, such a conversation with his own mind arose in the heart of that distracted person for his amusement.
एषैवाविरतं तस्मान्नीरागैव दशा त्वया ।
अवलम्ब्या परित्याज्यं चापलं चलतां वर ॥ १३ ॥
eṣaivāvirataṃ tasmānnīrāgaiva daśā tvayā ,
avalambyā parityājyaṃ cāpalaṃ calatāṃ vara 13
13. eṣā eva aviratam tasmāt nīrāgā eva daśā tvayā
avalambyā parityājyam cāpalam calatām vara
13. calatām vara tasmāt tvayā eṣā nīrāgā eva daśā aviratam avalambyā,
cāpalam ca parityājyam
13. Therefore, O best among the unsteady (calatām vara), this very state, free from attachment (nīrāgā), should constantly be adopted by you, and fickleness (cāpala) should be abandoned.
भो भो इन्द्रियचौरा हे हताशा हतनामकाः ।
युष्माकं नायमात्मास्ति न भवन्तस्तथात्मनः ॥ १४ ॥
bho bho indriyacaurā he hatāśā hatanāmakāḥ ,
yuṣmākaṃ nāyamātmāsti na bhavantastathātmanaḥ 14
14. bho bho indriyacaurāḥ he hatāśāḥ hatanāmakāḥ yuṣmākam
na ayam ātmā asti na bhavantaḥ tathā ātmanaḥ
14. bho bho he indriyacaurāḥ hatāśāḥ hatanāmakāḥ! ayam ātmā yuṣmākam na asti,
tathā bhavantaḥ ātmanaḥ na
14. Oh, oh, you thieves of the senses (indriyacaura), you despairing ones (hatāśā), you whose names are disgraced (hatanāmaka)! This self (ātman) does not belong to you, nor are you of the self (ātman).
व्रजतां वो विनाशांशमाशा वो विफलीकृताः ।
न समर्थाः समाक्रान्तौ भवन्तो भङ्गुराश्रयाः ॥ १५ ॥
vrajatāṃ vo vināśāṃśamāśā vo viphalīkṛtāḥ ,
na samarthāḥ samākrāntau bhavanto bhaṅgurāśrayāḥ 15
15. vrajatām vaḥ vināśāṃśam āśāḥ vaḥ viphali kṛtāḥ na
samarthāḥ samākrāntau bhavantaḥ bhaṅgurāśrayāḥ
15. vaḥ vināśāṃśam vrajatām! vaḥ āśāḥ viphali kṛtāḥ.
bhaṅgurāśrayāḥ bhavantaḥ samākrāntau na samarthāḥ
15. Go, you (vaḥ), towards a share of destruction (vināśāṃśa)! Your hopes (āśā) have been frustrated. You, who have fragile support (bhaṅgurāśraya), are not capable of conquering (samākrānti).
वयमात्मेति यैषा वो बभूव किल वासना ।
तत्त्वविस्मृतिजाता हि दृष्टरज्जुभुजङ्गवत् ॥ १६ ॥
vayamātmeti yaiṣā vo babhūva kila vāsanā ,
tattvavismṛtijātā hi dṛṣṭarajjubhujaṅgavat 16
16. vayam ātmā iti yā eṣā vaḥ babhūva kila vāsanā
tattva-vismṛti-jātā hi dṛṣṭa-rajju-bhujaṅgavat
16. yā eṣā vāsanā vaḥ vayam ātmā iti kila babhūva
hi tattva-vismṛti-jātā dṛṣṭa-rajju-bhujaṅgavat
16. Indeed, this mental impression (vāsanā) that has arisen for you, thinking 'we are the self (ātman),' is born from the forgetting of truth, just like mistaking a seen rope for a snake.
अनात्मन्यात्मता सैषा सैषा वस्तुन्यवस्तुता ।
अविचारेण वै जाता विचारेण क्षयं गता ॥ १७ ॥
anātmanyātmatā saiṣā saiṣā vastunyavastutā ,
avicāreṇa vai jātā vicāreṇa kṣayaṃ gatā 17
17. anātmani ātmatā sā eṣā sā eṣā vastuni avastutā
avicāreṇa vai jātā vicāreṇa kṣayam gatā
17. sā eṣā ātmatā anātmani sā eṣā avastutā vastuni
vai avicāreṇa jātā vicāreṇa kṣayam gatā
17. This attribution of 'self-nature' (ātmatā) to what is not the self (anātman), and similarly, this perception of 'unreality' (avastutā) in what is truly real, are indeed born from a lack of inquiry (avicāra); they are destroyed by proper inquiry (vicāra).
भवन्तोऽन्ये वयं चान्ये ब्रह्मान्यत्कर्तृतापरा ।
अन्यो भोक्तान्य आदत्ते को दोषः कस्य कीदृशः ॥ १८ ॥
bhavanto'nye vayaṃ cānye brahmānyatkartṛtāparā ,
anyo bhoktānya ādatte ko doṣaḥ kasya kīdṛśaḥ 18
18. bhavantaḥ anye vayam ca anye brahma anyat kartṛtā
aparā anyaḥ bhoktā anyaḥ ādatte kaḥ doṣaḥ kasya kīdṛśaḥ
18. bhavantaḥ anye ca vayam anye brahma anyat kartṛtā
aparā anyaḥ bhoktā anyaḥ ādatte kaḥ doṣaḥ kasya kīdṛśaḥ
18. You are distinct, and we are distinct. The ultimate reality (brahman) is distinct, and the principle of agency (kartṛtā) is distinct. The experiencer (bhoktā) is distinct, and another assumes actions. So, what fault is there, belonging to whom, and of what kind?
वनेभ्यो दारु संजातं रज्जवो वेणुचर्मणः ।
वासी चायःफलान्येव तक्षा ग्रासार्थमुद्यतः ॥ १९ ॥
vanebhyo dāru saṃjātaṃ rajjavo veṇucarmaṇaḥ ,
vāsī cāyaḥphalānyeva takṣā grāsārthamudyataḥ 19
19. vanebhyaḥ dāru saṃjātam rajjavaḥ veṇu-carmaṇaḥ vāsī
ca ayaḥ-phalāni eva takṣā grāsa-artham udyataḥ
19. dāru vanebhyaḥ saṃjātam rajjavaḥ veṇu-carmaṇaḥ vāsī
ca ayaḥ-phalāni eva takṣā grāsa-artham udyataḥ
19. Wood is obtained from forests, ropes from bamboo and hide, and the axe itself from iron ore. The carpenter, in turn, is prepared for his livelihood.
इत्थं यथेह सामग्र्या स्वशक्तिस्थपदार्थया ।
संपन्ना काकतालीया दृढा वरगृहाकृतिः ॥ २० ॥
itthaṃ yatheha sāmagryā svaśaktisthapadārthayā ,
saṃpannā kākatālīyā dṛḍhā varagṛhākṛtiḥ 20
20. ittham yathā iha sāmagryā svaśaktisthapadārthayā
sampannā kākatālīyā dṛḍhā varagṛhākṛtiḥ
20. ittham yathā iha svaśaktisthapadārthayā sāmagryā
dṛḍhā varagṛhākṛtiḥ kākatālīyā sampannā
20. Thus, just as here, by means of the collective elements, each abiding in its own intrinsic nature (svaśakti), the firm form of an excellent house is perfected through a sudden, coincidental occurrence (kākatālīya).
संपन्नाः काकतालीयात्स्वशक्तिनियतेन्द्रियाः ।
तथैव कलिका लोलं केव कस्यात्र खण्डना ॥ २१ ॥
saṃpannāḥ kākatālīyātsvaśaktiniyatendriyāḥ ,
tathaiva kalikā lolaṃ keva kasyātra khaṇḍanā 21
21. sampannāḥ kākatālīyāt svaśaktiniyatendriyāḥ
tathā eva kalikā lolam kā iva kasya atra khaṇḍanā
21. svaśaktiniyatendriyāḥ sampannāḥ kākatālīyāt
tathā eva kalikā lolam kā iva kasya atra khaṇḍanā
21. Beings whose senses are governed by their own intrinsic nature (svaśakti) are perfected through a coincidental occurrence (kākatālīya). Likewise, what refutation or destruction of whom can there be here, as fleeting as a trembling bud?
विस्मृतिर्विस्मृता दूरं स्मृतिः स्फुटमनुस्मृता ।
सत्सज्जातमसच्चासत्क्षतं क्षीणं स्थितं स्थितम् ॥ २२ ॥
vismṛtirvismṛtā dūraṃ smṛtiḥ sphuṭamanusmṛtā ,
satsajjātamasaccāsatkṣataṃ kṣīṇaṃ sthitaṃ sthitam 22
22. vismṛtiḥ vismṛtā dūram smṛtiḥ sphuṭam anusmṛtā sat
sat jātam asat ca asat kṣatam kṣīṇam sthitam sthitam
22. vismṛtiḥ dūram vismṛtā smṛtiḥ sphuṭam anusmṛtā sat
sat jātam asat ca asat kṣatam kṣīṇam sthitam sthitam
22. Forgetfulness is forgotten and cast far away; memory is clearly recollected. The existent (sat) has manifested as existent, and the non-existent (asat) has manifested as non-existent. That which was damaged has withered away; that which remained, continues to remain.
एवंविधेन भगवान्विचारेण महातपाः ।
सोऽतिष्ठन्मुनिशार्दूलो बहून्वर्षगणानिह ॥ २३ ॥
evaṃvidhena bhagavānvicāreṇa mahātapāḥ ,
so'tiṣṭhanmuniśārdūlo bahūnvarṣagaṇāniha 23
23. evaṃvidhena bhagavān vicāreṇa mahātapāḥ saḥ
atiṣṭhat muniśārdūlaḥ bahūn varṣagaṇān iha
23. saḥ bhagavān mahātapāḥ muniśārdūlaḥ evaṃvidhena
vicāreṇa iha bahūn varṣagaṇān atiṣṭhat
23. With this kind of reflection, that venerable one, a great ascetic (mahātapāḥ, one possessing great tapas), a tiger among sages (muniśārdūla), remained here for many years.
अपुनर्भवनायैव यत्र चिन्तान्तमागता ।
मूढता च सुदूरस्था तत्रासाववसत्सदा ॥ २४ ॥
apunarbhavanāyaiva yatra cintāntamāgatā ,
mūḍhatā ca sudūrasthā tatrāsāvavasatsadā 24
24. apunarbhavanāya eva yatra cintā antam āgatā |
mūḍhatā ca sudūrasthā tatra asau avasat sadā
24. yatra cintā apunarbhavanāya eva antam āgatā
ca mūḍhatā sudūrasthā tatra asau sadā avasat
24. Where thoughts (cintā) ceased entirely for the sake of ultimate liberation (mokṣa), and delusion was very distant, there he always resided.
यथाभूतपदार्थौघदर्शनोत्थमनर्थकम् ।
ध्यानाश्वासनमालम्ब्य सोऽवसत्सुखगः सदा ॥ २५ ॥
yathābhūtapadārthaughadarśanotthamanarthakam ,
dhyānāśvāsanamālambya so'vasatsukhagaḥ sadā 25
25. yathābhūtapadārthaughadarśanottham anarthakam |
dhyānāśvābanam ālambya saḥ avasat sukhagaḥ sadā
25. saḥ yathābhūtapadārthaughadarśanottham anarthakam
dhyānāśvābanam ālambya sukhagaḥ sadā avasat
25. He, having resorted to the purposeless solace of deep contemplation (dhyāna) that arose from the vision of the totality of things as they truly are, always resided blissfully.
हेयादेयसमासङ्गत्यागादानदृशोः क्षये ।
वीतहव्यमुनेरासीदिच्छानिच्छातिगं मनः ॥ २६ ॥
heyādeyasamāsaṅgatyāgādānadṛśoḥ kṣaye ,
vītahavyamunerāsīdicchānicchātigaṃ manaḥ 26
26. heyādeyasamasangatyāgādānadṛśoḥ kṣaye |
vītahavyamuneḥ āsīt icchānicchātigaṃ manaḥ
26. heyādeyasamasangatyāgādānadṛśoḥ kṣaye
vītahavyamuneḥ manaḥ icchānicchātigaṃ āsīt
26. Upon the cessation of perceptions regarding abandonment and acquisition, which are characterized by complete attachment to what is to be rejected and what is to be accepted, the mind of the sage Vītahavya transcended both desire and non-desire.
विदेहकेवलीभावे सीमन्ते जन्मकर्मणाम् ।
संसारसङ्गसंत्यागरसासवनवेच्छया ॥ २७ ॥
videhakevalībhāve sīmante janmakarmaṇām ,
saṃsārasaṅgasaṃtyāgarasāsavanavecchayā 27
27. videhakevalībhāve sīmante janmakarmaṇām
| saṃsārasaṅgasaṃtyāgarasāsavanavecchayā
27. (He resided) janmakarmaṇām sīmante videhakevalībhāve
saṃsārasaṅgasaṃtyāgarasāsavanavecchayā
27. He resided in a state of disembodied aloneness, at the ultimate boundary of births and actions (karma), motivated by the new desire for the pure, fresh taste of complete detachment from the entanglement of worldly existence (saṃsāra).
विवेश स तथैवान्ते सह्याद्रौ हेमकन्दरम् ।
अपुनःसङ्गमायाशु जगज्जालमवेक्ष्य सः ॥ २८ ॥
viveśa sa tathaivānte sahyādrau hemakandaram ,
apunaḥsaṅgamāyāśu jagajjālamavekṣya saḥ 28
28. vivesa saḥ tathā eva ante sahyādrau hemakandaram
apunaḥsaṅgamāya āśu jagajjālam avekṣya saḥ
28. saḥ tathā eva ante sahyādrau hemakandaram vivesa.
saḥ jagajjālam āśu avekṣya apunaḥsaṅgamāya.
28. In the same manner, he then entered a golden cave in the Sahya mountain range. Having swiftly perceived the net of the world (saṃsāra), he did so for the purpose of never re-engaging with it.
बद्धपद्मासनः स्थित्वा तत्रोवाचात्मनात्मनि ।
राग नीरागतां गच्छ द्वेष निर्द्वेषतां व्रज ॥ २९ ॥
baddhapadmāsanaḥ sthitvā tatrovācātmanātmani ,
rāga nīrāgatāṃ gaccha dveṣa nirdveṣatāṃ vraja 29
29. baddhapadmāsanaḥ sthitvā tatra uvāca ātmanā ātmani
rāga nīrāgatām gaccha dveṣa nirdveṣatām vraja
29. baddhapadmāsanaḥ sthitvā saḥ tatra ātmanā ātmani uvāca.
rāga,
nīrāgatām gaccha; dveṣa,
nirdveṣatām vraja.
29. Having taken the lotus posture (padmāsana), he then spoke to his own self (ātman) there: "Oh attachment, become free from attachment! Oh aversion, become free from aversion!"
भवद्भ्यां सुचिरं कालमिह प्रक्रीडितं मया ।
भोगा नमोस्तु युष्मभ्यं जन्म कोटिशतान्यहम् ॥ ३० ॥
bhavadbhyāṃ suciraṃ kālamiha prakrīḍitaṃ mayā ,
bhogā namostu yuṣmabhyaṃ janma koṭiśatānyaham 30
30. bhavadbhyām suciram kālam iha prakrīḍitam mayā
bhogāḥ namaḥ astu yuṣmabhyam janma koṭiśatāni aham
30. bhavadbhyām mayā iha suciram kālam prakrīḍitam.
bhogāḥ,
yuṣmabhyam namaḥ astu.
aham janma koṭiśatāni.
30. (He continued to address the inner states): "You two (attachment and aversion) have sported with me here for a very long time. O worldly enjoyments, salutations to you! For hundreds of millions of births, I..."
भवद्भिर्लालितो लोके लालकैरिव बालकः ।
इमामपि परां पुण्यां निर्वाणपदवीमहम् ॥ ३१ ॥
bhavadbhirlālito loke lālakairiva bālakaḥ ,
imāmapi parāṃ puṇyāṃ nirvāṇapadavīmaham 31
31. bhavadbhiḥ lālitaḥ loke lālakaiḥ iva bālakaḥ
imām api parām puṇyām nirvāṇapadavīm aham
31. (aham) bhavadbhiḥ loke lālakaiḥ iva bālakaḥ lālitaḥ.
aham imām api parām puṇyām nirvāṇapadavīm.
31. (Continuing from previous verse) "...I have been cherished by you (plural) in the world, just like a child by its guardians. This supreme, sacred path to liberation (nirvāṇa) also, I..."
येन विस्मारितस्तस्मै सुखायास्तु नमो नमः ।
त्वदुत्तप्तेन हे दुःख मयात्मान्विष्ट आदरात् ॥ ३२ ॥
yena vismāritastasmai sukhāyāstu namo namaḥ ,
tvaduttaptena he duḥkha mayātmānviṣṭa ādarāt 32
32. yena vismāritaḥ tasmai sukhāya astu namaḥ namaḥ
tvat uttāptena he duḥkha mayā ātmā anviṣṭaḥ ādarāt
32. he duḥkha yena vismāritaḥ tasmai sukhāya namaḥ
namaḥ astu tvat uttāptena mayā ātmā ādarāt anviṣṭaḥ
32. Salutations again and again to that which caused me to forget, for the sake of happiness. Oh sorrow, it was when I was tormented by you that I eagerly sought the true self (ātman).
तस्मात्त्वदुपदिष्टोऽयं मार्गो मम नमोऽस्तु ते ।
त्वत्प्रसादेन लब्धेयं शीतला पदवी मया ॥ ३३ ॥
tasmāttvadupadiṣṭo'yaṃ mārgo mama namo'stu te ,
tvatprasādena labdheyaṃ śītalā padavī mayā 33
33. tasmāt tvat upadiṣṭaḥ ayam mārgaḥ mama namaḥ astu
te tvat prasādena labdhā iyam śītalā padavī mayā
33. tasmāt tvat upadiṣṭaḥ ayam mārgaḥ asti mama te namaḥ
astu tvat prasādena mayā iyam śītalā padavī labdhā
33. Therefore, my salutations to you for this path which you have instructed. By your grace, I have attained this cooling state (padavī).
दुःखनाम्ने दुःखतत्त्व सुखदात्मन्नमोस्तु ते ।
कल्याणमस्तु ते मित्र संसारासारजीवित ॥ ३४ ॥
duḥkhanāmne duḥkhatattva sukhadātmannamostu te ,
kalyāṇamastu te mitra saṃsārāsārajīvita 34
34. duḥkhanāmne duḥkhatattva sukhadātman namaḥ astu
te kalyāṇam astu te mitra saṃsārāsārajīvita
34. he duḥkhanāmne duḥkhatattva sukhadātman te namaḥ
astu he mitra saṃsārāsārajīvita te kalyāṇam astu
34. O self (ātman) that bestows happiness, whose true nature (tattva) is sorrow, though known by the name 'sorrow', salutations to you. May there be welfare for you, O friend whose life in the cycle of existence (saṃsāra) is devoid of true substance.
देह स्थितिरियं यामो वयमात्मीयमास्पदम् ।
प्रयोजनानां जन्तूनामहो नु विषमा गतिः ॥ ३५ ॥
deha sthitiriyaṃ yāmo vayamātmīyamāspadam ,
prayojanānāṃ jantūnāmaho nu viṣamā gatiḥ 35
35. deha sthitiḥ iyam yāmaḥ vayam ātmīyam āspadam
prayojanānām jantūnām aho nu viṣamā gatiḥ
35. iyam deha sthitiḥ asti vayam ātmīyam āspadam yāmaḥ
aho nu jantūnām prayojanānām gatiḥ viṣamā asti
35. This is the body's condition; we proceed to our own abode. Oh, indeed, how perverse is the fate (gati) of living beings' purposes!
देहेनापि वियुज्येऽहं भूत्वा जन्मशतान्यपि ।
मित्रकाय मया यत्त्वं त्यज्यसे चिरबान्धवः ॥ ३६ ॥
dehenāpi viyujye'haṃ bhūtvā janmaśatānyapi ,
mitrakāya mayā yattvaṃ tyajyase cirabāndhavaḥ 36
36. dehena api viyuṣye aham bhūtvā janmaśatāni api
mitra kāya mayā yat tvam tyajyase cirabāndhavaḥ
36. aham janmaśatāni api bhūtvā dehena api viyuṣye
mitra kāya! yat tvam cirabāndhavaḥ mayā tyajyase
36. Even if I were to be separated from a body (deha) and endure hundreds of births, O friend, my body (kāya)! You, my long-time companion (cira-bāndhava), are being abandoned by me.
त्वयैवात्मन्युपानीता सात्मज्ञानवशात्क्षतिः ।
अधिगम्यात्मविज्ञानमात्मनाशः कृतस्त्वया ॥ ३७ ॥
tvayaivātmanyupānītā sātmajñānavaśātkṣatiḥ ,
adhigamyātmavijñānamātmanāśaḥ kṛtastvayā 37
37. tvayā eva ātmani upanītā sā ātmajñānavasāt kṣatiḥ
adhigamya ātmavijñānam ātmanāśaḥ kṛtaḥ tvayā
37. sā kṣatiḥ tvayā eva ātmani ātmajñānavasāt upanītā
ātmavijñānam adhigamya ātmanāśaḥ tvayā kṛtaḥ
37. By you alone, that destruction (kṣati) was brought upon the self (ātman) through the power of self-knowledge (ātmajñāna). Having gained knowledge of the self (ātma-vijñāna), the annihilation of the (illusory) self (ātmanāśa) was accomplished by you.
देह नान्येन भग्नोऽसि त्वयैवैतदुपासितम् ।
एकाकिन्यापि शुष्यन्त्या प्रशान्ते मयि दीनया ॥ ३८ ॥
deha nānyena bhagno'si tvayaivaitadupāsitam ,
ekākinyāpi śuṣyantyā praśānte mayi dīnayā 38
38. deha na anyena bhagnaḥ asi tvayā eva etat upāsitam
ekākinyā api śuṣyantyā praśānte mayi dīnayā
38. deha! tvam anyena na bhagnaḥ asi etat tvayā eva upāsitam mayi praśānte api,
ekākinyā śuṣyantyā dīnayā
38. O body (deha)! You were not broken by another. This (suffering) was cultivated by you (O mind), who, though solitary, was wasting away and distressed, even while I (the self) remained tranquil.
त्वया दुःखं न कर्तव्यं मातस्तृष्णे व्रजाम्यहम् ।
क्षन्तव्याः काम भगवन्विपरीतापराधजाः ॥ ३९ ॥
tvayā duḥkhaṃ na kartavyaṃ mātastṛṣṇe vrajāmyaham ,
kṣantavyāḥ kāma bhagavanviparītāparādhajāḥ 39
39. tvayā duḥkham na kartavyam mātaḥ tṛṣṇe vrajāmi
aham kṣantavyāḥ kāma bhagavan viparītāparādhajāḥ
39. (he) tṛṣṇe! tvayā duḥkham na kartavyam mātaḥ! aham
vrajāmi bhagavan kāma! viparītāparādhajāḥ kṣantavyāḥ
39. O Craving (tṛṣṇā), you should not cause sorrow (duḥkha). O Mother Craving, I am now departing. O Lord (Bhagavan) Kāma (desire), may the offenses arising from perversity be forgiven.
दोषा उपशमैकान्तं व्रजाम्यादिश मङ्गलम् ।
चिराच्चिराय चेदानीमम्ब तृष्णे किलावयोः ॥ ४० ॥
doṣā upaśamaikāntaṃ vrajāmyādiśa maṅgalam ,
cirāccirāya cedānīmamba tṛṣṇe kilāvayoḥ 40
40. doṣāḥ upaśama-ekāntam vrajāmi ādiśa maṅgalam
cirāt cirāya ca idānīm amba tṛṣṇe kila āvayoḥ
40. doṣāḥ upaśama-ekāntam vrajāmi.
amba tṛṣṇe! kila idānīm cirāt cirāya ca āvayoḥ maṅgalam ādiśa.
40. O faults! I am going to a state of absolute cessation. O Mother Desire (tṛṣṇā), please command auspiciousness! Indeed, for both of us, now, after a long time [together] and for a long time [apart].
वियोगो योगदोषेण प्रणामोऽयं स पश्चिमः ।
नमः सुकृतदेवाय भवतेऽस्तु त्वया पुरा ॥ ४१ ॥
viyogo yogadoṣeṇa praṇāmo'yaṃ sa paścimaḥ ,
namaḥ sukṛtadevāya bhavate'stu tvayā purā 41
41. viyogaḥ yoga-doṣeṇa praṇāmaḥ ayam saḥ paścimaḥ
namaḥ sukṛta-devāya bhavate astu tvayā purā
41. yoga-doṣeṇa viyogaḥ.
ayam saḥ paścimaḥ praṇāmaḥ.
sukṛta-devāya bhavate namaḥ astu.
tvayā purā.
.
.
41. This separation is due to the defect inherent in (worldly) union (yoga). This is my final salutation. Salutations to you, the deity of virtue (sukṛtadeva)! May it be so, for it was by you, formerly...
नरकेभ्यः समुत्तार्य स्वर्गेऽहमभियोजितः ।
कुकार्यक्षेत्ररूढाय नरकस्कन्धवाहिने ॥ ४२ ॥
narakebhyaḥ samuttārya svarge'hamabhiyojitaḥ ,
kukāryakṣetrarūḍhāya narakaskandhavāhine 42
42. narakebhyaḥ samuttārya svarge aham abhiyojitaḥ
kukārya-kṣetra-rūḍhāya naraka-skandha-vāhine
42. tvayā purā (from previous verse) narakebhyaḥ samuttārya aham kukārya-kṣetra-rūḍhāya naraka-skandha-vāhine svarge abhiyojitaḥ.
42. ...for it was by you, formerly, that after uplifting me from hells, I was assigned to heaven - I, who had grown in the field of evil deeds and carried the burden of hellish conditions.
शासनापुष्पभाराय नमो दुष्कृतशाखिने ।
येन सार्धं चिरं बह्व्यो भुक्ताः प्राकृतयोनयः ॥ ४३ ॥
śāsanāpuṣpabhārāya namo duṣkṛtaśākhine ,
yena sārdhaṃ ciraṃ bahvyo bhuktāḥ prākṛtayonayaḥ 43
43. śāsanā-puṣpa-bhārāya namaḥ duṣkṛta-śākhine yena
sārdham ciram bahvyaḥ bhuktāḥ prākṛta-yonayaḥ
43. śāsanā-puṣpa-bhārāya.
duṣkṛta-śākhine namaḥ.
yena sārdham ciram bahvyaḥ prākṛta-yonayaḥ bhuktāḥ.
43. ...I, who had grown in the field of evil deeds, carried the burden of hellish conditions, and now bears the burden of the flowers of spiritual teachings. Salutations to that being with the branches of evil deeds, with whom I have for a long time experienced many worldly births (saṃsāra).
अद्यप्रभृत्यदृश्याय तस्मै मोहात्मने नमः ।
प्रध्वनद्वंशमधुरवचसे पत्रवाससे ॥ ४४ ॥
adyaprabhṛtyadṛśyāya tasmai mohātmane namaḥ ,
pradhvanadvaṃśamadhuravacase patravāsase 44
44. adya prabhṛti adṛśyāya tasmai mohātmane namaḥ
pradhvanadvaṃśamadhuravacase patravāsase
44. adya prabhṛti tasmai adṛśyāya mohātmane
pradhvanadvaṃśamadhuravacase patravāsase namaḥ
44. From this day forward, salutations to that unseen one, whose intrinsic nature (ātman) is captivating charm, whose sweet words resonate like a flute, and who is clad in leaves.
नमो गुहातपस्विन्यै वयस्यायै समाधिषु ।
संसाराध्वनि खिन्नस्य त्वं ममाश्वासकारणम् ॥ ४५ ॥
namo guhātapasvinyai vayasyāyai samādhiṣu ,
saṃsārādhvani khinnasya tvaṃ mamāśvāsakāraṇam 45
45. namaḥ guhātapasvinyai vayasyāyai samādhiṣu
saṃsārādhvani khinnasya tvam mama āśvāsakāraṇam
45. guhātapasvinyai vayasyāyai samādhiṣu namaḥ
saṃsārādhvani khinnasya mama tvam āśvāsakāraṇam
45. Salutations to the female ascetic in the cave, to the companion engaged in deep meditative absorption (samādhi). You are the source of comfort for me, who am weary on the path of transmigration (saṃsāra).
आसीर्वयस्या सुस्निग्धा सर्वलोभापहारिणी ।
सर्वसंकटखिन्नेन दोषेभ्यो द्रवता मया ॥ ४६ ॥
āsīrvayasyā susnigdhā sarvalobhāpahāriṇī ,
sarvasaṃkaṭakhinnena doṣebhyo dravatā mayā 46
46. āsīḥ vayasyā susnigdhā sarvalobhāpahāriṇī
sarvasaṃkaṭakhinnena doṣebhyaḥ dravatā mayā
46. vayasyā susnigdhā sarvalobhāpahāriṇī āsīḥ
mayā sarvasaṃkaṭakhinnena doṣebhyaḥ dravatā
46. You were a most loving companion, dispelling all temptations. You were there for me, who, wearied by every danger, was fleeing from faults.
त्वमेका शोकनाशार्थमाश्रिता परमा सखी ।
संकटावटकुञ्जेषु हस्तालम्बनदायिने ॥ ४७ ॥
tvamekā śokanāśārthamāśritā paramā sakhī ,
saṃkaṭāvaṭakuñjeṣu hastālambanadāyine 47
47. tvam ekā śokanāśārtham āśritā paramā sakhī
saṃkaṭāvaṭakuñjeṣu hastālambanadāyine
47. tvam ekā paramā sakhī śokanāśārtham āśritā
saṃkaṭāvaṭakuñjeṣu hastālambanadāyine
47. You alone are the supreme friend, resorted to for the destruction of sorrow, who offers a hand of support in the dense thickets of dangerous pits.
वार्धकैकान्तसुहृदे दण्डकाष्ठाय ते नमः ।
अस्थिपञ्जरमात्मीयं तथा रक्तान्त्रतन्तुकम् ॥ ४८ ॥
vārdhakaikāntasuhṛde daṇḍakāṣṭhāya te namaḥ ,
asthipañjaramātmīyaṃ tathā raktāntratantukam 48
48. vārdhakaikaantasuhṛde daṇḍakāṣṭhāya te namaḥ
asthipañjaram ātmīyam tathā raktāntratantukam
48. te namaḥ vārdhakaikaantasuhṛde daṇḍakāṣṭhāya
asthipañjaram ātmīyam tathā raktāntratantukam
48. Salutations to you, O wooden staff, my solitary friend in old age. This bony cage, my very own, is a structure of blood and intestinal fibers.
एतावन्मात्रसारैकं गृहीत्वा गच्छ देहक ।
पयःक्षोभप्रकारेभ्यः स्नानेभ्योऽपि नमोस्तु ते ॥ ४९ ॥
etāvanmātrasāraikaṃ gṛhītvā gaccha dehaka ,
payaḥkṣobhaprakārebhyaḥ snānebhyo'pi namostu te 49
49. etāvanmātrasāraikam gṛhītvā gaccha dehaka
payaḥkṣobhaprakārebhyaḥ snānebhyas api namaḥ astu te
49. dehaka etāvanmātrasāraikam gṛhītvā gaccha te
payaḥkṣobhaprakārebhyaḥ snānebhyas api namaḥ astu
49. O body, taking only this much essence, depart! Salutations to you all, even to the various types of baths involving the agitation of water.
नमोस्तु व्यवहारेभ्यः संसृतिभ्यो नमोस्तु ते ।
एते भवन्तः सहजाः प्राक्तनाः सुहृदो मया ॥ ५० ॥
namostu vyavahārebhyaḥ saṃsṛtibhyo namostu te ,
ete bhavantaḥ sahajāḥ prāktanāḥ suhṛdo mayā 50
50. namaḥ astu vyavahārebhyaḥ saṃsṛtibhyaḥ namaḥ astu
te ete bhavantaḥ sahajāḥ prāktanāḥ suhṛdaḥ mayā
50. vyavahārebhyaḥ namaḥ astu saṃsṛtibhyaḥ te namaḥ
astu ete bhavantaḥ mayā sahajāḥ prāktanāḥ suhṛdaḥ
50. Salutations to worldly affairs, and salutations to you (plural), to the cycles of transmigration (saṃsāra). You all are my innate, ancient companions.
क्रमेणाद्योत्कृताः प्राणाः स्वस्ति वोऽस्तु व्रजाम्यहम् ।
भवद्भिः सह चित्रासु मया बह्वीषु योनिषु ॥ ५१ ॥
krameṇādyotkṛtāḥ prāṇāḥ svasti vo'stu vrajāmyaham ,
bhavadbhiḥ saha citrāsu mayā bahvīṣu yoniṣu 51
51. krameṇa adya utkṛtāḥ prāṇāḥ svasti vaḥ astu vrajāmi
aham bhavadbhiḥ saha citrāsu mayā bahvīṣu yoniṣu
51. adya krameṇa prāṇāḥ utkṛtāḥ vaḥ svasti astu aham
vrajāmi mayā bhavadbhiḥ saha citrāsu bahvīṣu yoniṣu
51. My vital breaths (prāṇa) have been gradually withdrawn today. May well-being be with you all! I am departing. I have been with you all through many diverse forms of existence (yoni).
विश्रान्तं गिरिकुञ्जेषु श्रान्तं लोकान्तरेषु च ।
क्रीडितं पुरपीठान्तरुषितं पर्वतेषु च ॥ ५२ ॥
viśrāntaṃ girikuñjeṣu śrāntaṃ lokāntareṣu ca ,
krīḍitaṃ purapīṭhāntaruṣitaṃ parvateṣu ca 52
52. viśrāntam girikuñjeṣu śrāntam lokāntareṣu ca
krīḍitam purapīṭhāntaruṣitam parvateṣu ca
52. girikuñjeṣu viśrāntam lokāntareṣu ca śrāntam
purapīṭhāntaruṣitam parvateṣu ca krīḍitam
52. We have rested in mountain groves, grown weary in other realms, played within capital cities, and resided on mountains.
स्थितं कार्यविलासेषु प्रस्थितं विविधाध्वसु ।
न तदस्ति जगत्कोशे भवद्भिः सह यन्मया ॥ ५३ ॥
sthitaṃ kāryavilāseṣu prasthitaṃ vividhādhvasu ,
na tadasti jagatkośe bhavadbhiḥ saha yanmayā 53
53. sthitam kāryavilāseṣu prasthitam vividhādhvasu
na tat asti jagatkośe bhavadbhiḥ saha yat mayā
53. kāryavilāseṣu sthitam vividhādhvasu prasthitam.
jagatkośe tat na asti,
yat mayā bhavadbhiḥ saha (na kṛtam)
53. We have remained engaged in the pleasures of activities and embarked on various journeys. There is nothing in the world's treasury (jagatkośa) that I, with you all, have not done.
न कृतं न हृतं यातं न दत्तं नावलम्बितम् ।
इदानीं स्वां दिशं यान्तु भवन्तो याम्यहं प्रियाः ॥ ५४ ॥
na kṛtaṃ na hṛtaṃ yātaṃ na dattaṃ nāvalambitam ,
idānīṃ svāṃ diśaṃ yāntu bhavanto yāmyahaṃ priyāḥ 54
54. na kṛtam na hṛtam yātam na dattam na avalambitam
idānīm svām diśam yāntu bhavantaḥ yāmi aham priyāḥ
54. na kṛtam,
na hṛtam,
(na) yātam,
na dattam,
na avalambitam.
idānīm priyāḥ bhavantaḥ svām diśam yāntu,
aham yāmi.
54. No deed has been left undone, nothing untaken, no path untraversed, nothing ungiven, nor any support unprovided. Now, dear ones, you all should go to your own respective directions, and I shall go mine.
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः ।
संयोगा विप्रयोगान्ताः सर्वे संसारवर्त्मनि ॥ ५५ ॥
sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ ,
saṃyogā viprayogāntāḥ sarve saṃsāravartmani 55
55. sarve kṣayāntāḥ nicayāḥ patanāntāḥ samucchrayāḥ
saṃyogāḥ viprayogāntāḥ sarve saṃsāravaratmani
55. nicayāḥ sarve kṣayāntāḥ; samucchrayāḥ (sarve) patanāntāḥ; saṃyogāḥ (sarve) viprayogāntāḥ.
sarve (ime) saṃsāravaratmani (bhavanti).
55. All accumulations inevitably end in decay; all ascents culminate in a fall; all unions are destined for separation. Indeed, all these things occur on the path of saṃsāra (transmigration).
अयं चाक्षुष आलोको विशत्वादित्यमण्डलम् ।
विशन्तु वनपुष्पाणि सौगन्ध्यानन्दसंविदः ॥ ५६ ॥
ayaṃ cākṣuṣa āloko viśatvādityamaṇḍalam ,
viśantu vanapuṣpāṇi saugandhyānandasaṃvidaḥ 56
56. ayam cākṣuṣaḥ ālokaḥ viśatu ādityamaṇḍalam
viśantu vanapuṣpāṇi saugandhyānandasaṃvidaḥ
56. ayam cākṣuṣaḥ ālokaḥ ādityamaṇḍalam viśatu
vanapuṣpāṇi saugandhyānandasaṃvidaḥ viśantu
56. Let this visual perception merge into the solar orb. And let the experiences (saṃvid) of fragrant joy from forest flowers merge (likewise).
प्राणानिलस्तथा स्पन्दं विशत्वद्य प्रभञ्जनम् ।
विशन्त्वाकाशकुहरं शब्दश्रवणशक्तयः ॥ ५७ ॥
prāṇānilastathā spandaṃ viśatvadya prabhañjanam ,
viśantvākāśakuharaṃ śabdaśravaṇaśaktayaḥ 57
57. prāṇānilaḥ tathā spandam viśatu adya prabhañjanam
viśantu ākāśakuharam śabdaśravaṇaśaktayaḥ
57. tathā prāṇānilaḥ spandam prabhañjanam adya
viśatu śabdaśravaṇaśaktayaḥ ākāśakuharam viśantu
57. Similarly, let the vital breath (prāṇa-anila) and its pulsation merge into the great wind. Let the faculties (śakti) of hearing sounds merge into the cavity of space.
इन्दुमण्डलमायान्तु रसनारसशक्तयः ।
निर्मन्दर इवाम्भोधिर्गतार्क इव वासरः ॥ ५८ ॥
indumaṇḍalamāyāntu rasanārasaśaktayaḥ ,
nirmandara ivāmbhodhirgatārka iva vāsaraḥ 58
58. indumaṇḍalam āyāntu rasanārasaśaktayaḥ
nirmandaraḥ iva ambhodhiḥ gata arkaḥ iva vāsaraḥ
58. rasanārasaśaktayaḥ indumaṇḍalam āyāntu
ambhodhiḥ nirmandaraḥ iva vāsaraḥ gata arkaḥ iva
58. Let the faculties (śakti) of taste and flavor merge into the lunar orb. (This state is) like an ocean without the Mandara mountain (used for churning), or like a day after the sun has set.
शरदीव घनः स्वैरं प्राप्तः कल्पान्तसर्गवत् ।
ओंकारान्ते स्वमननं प्रशाम्याम्यात्मनात्मनि ।
दग्धेन्धन इवार्चिष्मान्निःस्नेह इव दीपकः ॥ ५९ ॥
śaradīva ghanaḥ svairaṃ prāptaḥ kalpāntasargavat ,
oṃkārānte svamananaṃ praśāmyāmyātmanātmani ,
dagdhendhana ivārciṣmānniḥsneha iva dīpakaḥ 59
59. śaradi iva ghanaḥ svairam prāptaḥ
kalpāntasargavat oṃkārānte svamananam
praśāmyāmi ātmanā ātmani dagdhendhanaḥ
iva arciṣmān niḥsnehaḥ iva dīpakaḥ
59. (aham) oṃkārānte svamananam ātmanā ātmani praśāmyāmi;
(etat) śaradi iva ghanaḥ svairam prāptaḥ
(bhavati); kalpāntasargavat (bhavati); dagdhendhanaḥ
iva arciṣmān niḥsnehaḥ iva dīpakaḥ (bhavati)
59. Like a cloud that disperses freely in autumn, or like the dissolution (and subsequent re-creation) at the end of a cosmic cycle (kalpa). At the conclusion of Om (oṃkāra), I pacify my own mental activity within the Self (ātman) by means of the Self (ātman), just as a flame (arciṣmān) with its fuel burnt out, or a lamp (dīpaka) that is devoid of oil (extinguishes).
व्यपगताखिलकार्यपरम्परः सकलदृश्यदशातिगतस्थितिः ।
प्रणवशान्त्यनुसंसृतिशान्तधीर्विगतमोहमलोऽयमहं स्थितः ॥ ६० ॥
vyapagatākhilakāryaparamparaḥ sakaladṛśyadaśātigatasthitiḥ ,
praṇavaśāntyanusaṃsṛtiśāntadhīrvigatamohamalo'yamahaṃ sthitaḥ 60
60. vyapagatākhilakāryaparamparaḥ
sakaladṛśyadaśātigatastitiḥ
praṇavaśāntyanusaṃsṛtiśāntadhīḥ
vigatamohamalaḥ ayam aham sthitaḥ
60. ayam aham vyapagatākhilakāryaparamparaḥ
sakaladṛśyadaśātigatastitiḥ
praṇavaśāntyanusaṃsṛtiśāntadhīḥ
vigatamohamalaḥ sthitaḥ
60. From whom the entire succession of actions has vanished, whose state transcends all conditions of the phenomenal world, whose intellect is calm through following the tranquility of Praṇava (Om), and from whom the impurity of delusion (moha) has departed – this 'I' (ātman) am established.

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 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 (current chapter) 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