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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-89

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श्रीवसिष्ठ उवाच ।
वीतहव्यवदात्मानं नीत्वा विदितवेद्यताम् ।
वीतरागभयोद्वेगस्तिष्ठ राघव सर्वदा ॥ १ ॥
śrīvasiṣṭha uvāca ,
vītahavyavadātmānaṃ nītvā viditavedyatām ,
vītarāgabhayodvegastiṣṭha rāghava sarvadā 1
1. śrīvasiṣṭhaḥ uvāca vītahavyavat ātmānam nītvā
viditavedyatām vītarāgabhayodvegaḥ tiṣṭha rāghava sarvadā
1. śrīvasiṣṭhaḥ uvāca rāghava ātmānam vītahavyavat
viditavedyatām nītvā vītarāgabhayodvegaḥ sarvadā tiṣṭha
1. Śrī Vasiṣṭha said: O Rāghava, having brought your self (ātman) to the state of knowing what is to be known, remain always free from attachment (rāga), fear, and agitation, just like Vītahavya.
त्रिंशद्वर्षसहस्राणि विजहार यथासुखम् ।
वीतहव्यो वीतशोकस्तथा विहर राघव ॥ २ ॥
triṃśadvarṣasahasrāṇi vijahāra yathāsukham ,
vītahavyo vītaśokastathā vihara rāghava 2
2. triṃśat varṣasahasrāṇi vijahāra yathāsukham
vītahavyaḥ vītaśokaḥ tathā vihara rāghava
2. vītahavyaḥ vītaśokaḥ triṃśat varṣasahasrāṇi
yathāsukham vijahāra rāghava tathā vihara
2. Vītahavya lived comfortably for thirty thousand years, free from sorrow. O Rāghava, you too should live similarly.
अन्ये च राजन्मुनयो ज्ञातज्ञेया महाधियः ।
यथावसन्स्वराष्ट्रे त्वं तथैवास्व महामते ॥ ३ ॥
anye ca rājanmunayo jñātajñeyā mahādhiyaḥ ,
yathāvasansvarāṣṭre tvaṃ tathaivāsva mahāmate 3
3. anye ca rājan munayaḥ jñātajñeyāḥ mahādhiyaḥ yathā
avasan svarāṣṭre tvam tathā eva āsva mahāmate
3. rājan mahāmate anye ca jñātajñeyāḥ mahādhiyaḥ
munayaḥ yathā svarāṣṭre avasan tvam eva āsva
3. And O King, O great-minded one, just as other sages of great intellect, who had known what is to be known, lived in their own kingdoms, so too should you live.
सुखदुःखक्रमैरात्मा न कदाचन गृह्यते ।
सर्वगोऽपि महाबाहो किं मुधा परिशोचसि ॥ ४ ॥
sukhaduḥkhakramairātmā na kadācana gṛhyate ,
sarvago'pi mahābāho kiṃ mudhā pariśocasi 4
4. sukhaduḥkhakramaiḥ ātmā na kadācana gṛhyate
sarvagaḥ api mahābāho kim mudhā pariśocasi
4. mahābāho sukhaduḥkhakramaiḥ ātmā na kadācana
gṛhyate api sarvagaḥ kim mudhā pariśocasi
4. The self (ātman) is never grasped or affected by the cycles of joy and sorrow. O mighty-armed one, even though it is all-pervading, why do you grieve in vain?
बहवो विदितात्मानो विहरन्तीह भूतले ।
न केचन वशं यान्ति दुःखस्याङ्ग भवानिव ॥ ५ ॥
bahavo viditātmāno viharantīha bhūtale ,
na kecana vaśaṃ yānti duḥkhasyāṅga bhavāniva 5
5. bahavaḥ viditātmānaḥ viharanti iha bhūtale na
kecana vaśam yānti duḥkhasya aṅga bhavān iva
5. aṅga iha bhūtale bahavaḥ viditātmānaḥ viharanti
kecana duḥkhasya vaśam na yānti bhavān iva
5. Many who have realized their true self (ātman) wander on this earth. O dear one, none of them fall under the sway of sorrow, unlike you.
स्वस्थो भव भवोदारः समो भव सुखी भव ।
सर्वगस्त्वं त्वमात्मैव तव नास्ति पुनर्भवः ॥ ६ ॥
svastho bhava bhavodāraḥ samo bhava sukhī bhava ,
sarvagastvaṃ tvamātmaiva tava nāsti punarbhavaḥ 6
6. svasthaḥ bhava udāraḥ bhava samaḥ bhava sukhī bhava
sarvagaḥ tvam tvam ātmā eva tava na asti punarbhavaḥ
6. svasthaḥ bhava udāraḥ bhava samaḥ bhava sukhī bhava
tvam sarvagaḥ tvam ātmā eva tava punarbhavaḥ na asti
6. Be firm in your true nature (svastha), be noble, be balanced, be happy. You are all-pervading; you are the very self (ātman). For you, there is no rebirth (saṃsāra).
हर्षामर्षविकाराणां जीवन्मुक्ता भवादृशाः ।
न केचन वशं यान्ति मृगेन्द्राः शिखिनामिव ॥ ७ ॥
harṣāmarṣavikārāṇāṃ jīvanmuktā bhavādṛśāḥ ,
na kecana vaśaṃ yānti mṛgendrāḥ śikhināmiva 7
7. harṣāmarṣavikārāṇām jīvanmuktāḥ bhavādṛśāḥ
na kecana vaśam yānti mṛgendrāḥ śikhinām iva
7. bhavādṛśāḥ jīvanmuktāḥ harṣāmarṣavikārāṇām
vaśam na kecana yānti mṛgendrāḥ śikhinām iva
7. Those like you, who are liberated while living (jīvanmukta), do not fall under the influence of emotional changes (vikāra) like joy and resentment. They are like mighty lions that are not swayed by peacocks.
श्रीराम उवाच ।
अनेनैव प्रसङ्गेण संशयोऽयं ममोदितः ।
शरत्काल इवाम्भोदं तं मे त्वं तनुतां नय ॥ ८ ॥
śrīrāma uvāca ,
anenaiva prasaṅgeṇa saṃśayo'yaṃ mamoditaḥ ,
śaratkāla ivāmbhodaṃ taṃ me tvaṃ tanutāṃ naya 8
8. śrīrāma uvāca | anena eva prasaṅgeṇa saṃśayaḥ ayam mama
uditaḥ | śaratkālaḥ iva ambhodam tam me tvam tanutām naya ||
8. śrīrāma uvāca anena eva prasaṅgeṇa ayam saṃśayaḥ mama
uditaḥ tvam tam me ambhodam śaratkālaḥ iva tanutām naya
8. Śrī Rāma said: "Just by this discussion, a doubt has arisen in me. Please dispel that doubt for me, just as the autumn season clears away a cloud."
जीवन्मुक्तशरीराणां कथमात्मविदां वर ।
शक्तयो नेह दृश्यन्ते आकाशगमनादिकाः ॥ ९ ॥
jīvanmuktaśarīrāṇāṃ kathamātmavidāṃ vara ,
śaktayo neha dṛśyante ākāśagamanādikāḥ 9
9. jīvanmuktaśarīrāṇām katham ātma-vidām vara |
śaktayaḥ na iha dṛśyante ākāśagamanādikāḥ ||
9. ātma-vidām vara jīvanmuktaśarīrāṇām śaktayaḥ
ākāśagamanādikāḥ katham iha na dṛśyante
9. O best among those who know the Self (ātman), why are powers (śakti) like flying through the sky and other such abilities not observed in the bodies of those who have attained liberation (mokṣa) while still alive (jīvanmukta)?
श्रीवसिष्ठ उवाच ।
आकाशगमनादीनि यान्येतानि रघूद्वह ।
प्रमाणिताः पदार्थानां सहजाः खलु शक्तयः ॥ १० ॥
śrīvasiṣṭha uvāca ,
ākāśagamanādīni yānyetāni raghūdvaha ,
pramāṇitāḥ padārthānāṃ sahajāḥ khalu śaktayaḥ 10
10. śrīvasiṣṭha uvāca | ākāśagamanādīni yāni etāni raghūdvaha
| pramāṇitāḥ padārthānām sahajāḥ khalu śaktayaḥ ||
10. śrīvasiṣṭha uvāca raghūdvaha yāni etāni ākāśagamanādīni
śaktayaḥ padārthānām sahajāḥ khalu pramāṇitāḥ
10. Śrī Vasiṣṭha said: "O scion of Raghu (Rāma), these powers (śakti) which include flying through the sky, are indeed the inherent abilities of various substances and are therefore well-established (pramāṇitāḥ)."
यद्विचित्रं क्रियाजालं दृश्यते गम्यते पुनः ।
राम वस्तुस्वभावोऽसौ न तदात्मविदां मतम् ॥ ११ ॥
yadvicitraṃ kriyājālaṃ dṛśyate gamyate punaḥ ,
rāma vastusvabhāvo'sau na tadātmavidāṃ matam 11
11. yat vicitram kriyājālam dṛśyate gamyate punaḥ | rāma
vastu-svabhāvaḥ asau na tat ātma-vidām matam ||
11. rāma yat vicitram kriyājālam dṛśyate punaḥ gamyate
asau vastu-svabhāvaḥ tat ātma-vidām matam na
11. O Rāma, whatever wondrous array of actions is seen and experienced, that is merely the intrinsic nature of objects, and it is not considered the perspective (matam) of those who truly know the Self (ātman).
अनात्मविदमुक्तोऽपि नभोविहरणादिकम् ।
द्रव्यकर्मक्रियाकालशक्त्या प्राप्नोति राघव ॥ १२ ॥
anātmavidamukto'pi nabhoviharaṇādikam ,
dravyakarmakriyākālaśaktyā prāpnoti rāghava 12
12. anātmavit amuktaḥ api nabho-viharaṇādikam
dravya-karma-kriyā-kāla-śaktyā prāpnoti rāghava
12. rāghava anātmavit amuktaḥ api
dravya-karma-kriyā-kāla-śaktyā nabho-viharaṇādikam prāpnoti
12. O Rāghava, even a person who does not understand the self (ātman) and is not liberated can attain abilities like moving through the sky, by means of the power (śakti) of material substances, actions, activities, and time.
नात्मज्ञस्यैष विषय आत्मज्ञो ह्यात्मवान्स्वयम् ।
आत्मनात्मनि संतृप्तो नाविद्यामनुधावति ॥ १३ ॥
nātmajñasyaiṣa viṣaya ātmajño hyātmavānsvayam ,
ātmanātmani saṃtṛpto nāvidyāmanudhāvati 13
13. na ātmajñasya eṣa viṣayaḥ ātmajñaḥ hi ātmavān svayam
ātmanā ātmani saṃtṛptaḥ na avidyām anudhāvati
13. eṣa viṣayaḥ ātmajñasya na hi ātmajñaḥ svayam ātmavān
ātmanā ātmani saṃtṛptaḥ avidyām na anudhāvati
13. This domain [of supernatural powers] does not concern one who truly knows the self (ātman). For indeed, a person who knows the self (ātman) is inherently self-possessed, fully content within their own self (ātman) by means of that self (ātman). Such a person does not chase after ignorance (avidyā).
ये केचन जगद्भावास्तानविद्यामयान्विदुः ।
कथं तेषु किलात्मज्ञस्त्यक्ताविद्यो निमज्जति ॥ १४ ॥
ye kecana jagadbhāvāstānavidyāmayānviduḥ ,
kathaṃ teṣu kilātmajñastyaktāvidyo nimajjati 14
14. ye kecana jagadbhāvāḥ tān avidyāmayān viduḥ
katham teṣu kila ātmajñaḥ tyaktāvidyaḥ nimajjati
14. ye kecana jagadbhāvāḥ tān avidyāmayān viduḥ kila
tyaktāvidyaḥ ātmajñaḥ teṣu katham nimajjati
14. Those who truly know the self (ātman) understand that whatever phenomena exist in the world are fundamentally born of ignorance (avidyā). Therefore, how could a knower of the self (ātman), having already renounced ignorance (avidyā), possibly immerse themselves in such things?
अविद्यामपि ये युक्त्या साधयन्ति सुखात्मिकाम् ।
ते ह्यविद्यामया एव नत्वात्मज्ञास्तथाक्रमाः ॥ १५ ॥
avidyāmapi ye yuktyā sādhayanti sukhātmikām ,
te hyavidyāmayā eva natvātmajñāstathākramāḥ 15
15. avidyām api ye yuktyā sādhayanti sukhātmikām te
hi avidyāmayāḥ eva na tu ātmajñāḥ tathākramāḥ
15. ye avidyām api yuktyā sukhātmikām sādhayanti te
hi avidyāmayāḥ eva tu ātmajñāḥ tathākramāḥ na
15. Those who, even through elaborate reasoning, try to establish ignorance (avidyā) as inherently constituting happiness, are themselves indeed immersed in ignorance (avidyā). They are certainly not true knowers of the self (ātman) who follow the correct spiritual path.
तत्त्वज्ञोऽवाप्यतत्त्वज्ञो यः कालद्रव्यकर्मभिः ।
यथाक्रमं प्रयतते तस्योर्ध्वत्वादि सिद्ध्यति ॥ १६ ॥
tattvajño'vāpyatattvajño yaḥ kāladravyakarmabhiḥ ,
yathākramaṃ prayatate tasyordhvatvādi siddhyati 16
16. tattvajñaḥ avāpya tattvajñaḥ yaḥ kāla-dravya-karmabhiḥ
yathākramam prayatate tasya ūrdhvatvādi siddhyati
16. yaḥ tattvajñaḥ (ca) avāpya tattvajñaḥ kāla-dravya-karmabhiḥ yathākramam prayatate,
tasya ūrdhvatvādi siddhyati
16. He who, being a knower of reality (tattva) and having attained its realization, strives systematically through the influences of time, substance, and action (karma); for him, elevated states and similar accomplishments are achieved.
आत्मवानिह सर्वस्मादतीतो विगतैषणः ।
आत्मन्येव हि संतुष्टो न करोति न चेहते ॥ १७ ॥
ātmavāniha sarvasmādatīto vigataiṣaṇaḥ ,
ātmanyeva hi saṃtuṣṭo na karoti na cehate 17
17. ātmavān iha sarvasmāt atītaḥ vigataiṣaṇaḥ
ātmani eva hi saṃtuṣṭaḥ na karoti na ca īhate
17. ātmavān iha sarvasmāt atītaḥ vigataiṣaṇaḥ hi ātmani eva saṃtuṣṭaḥ,
saḥ na karoti ca na īhate
17. He who is self-possessed (ātman), here (in this world) has transcended everything, with all desires gone; indeed, being content solely within the self (ātman), he neither acts nor strives.
न तस्यार्थो नभोगत्या न सिद्ध्या न च भोगकैः ।
न प्रभावेण नो मानैर्नाशामरणजीवितैः ॥ १८ ॥
na tasyārtho nabhogatyā na siddhyā na ca bhogakaiḥ ,
na prabhāveṇa no mānairnāśāmaraṇajīvitaiḥ 18
18. na tasya arthaḥ na nabhogatyā na siddhyā na ca
bhogakaiḥ na prabhāveṇa no mānaiḥ na āśā-maraṇa-jīvitaiḥ
18. tasya nabhogatyā na arthaḥ,
na siddhyā ca na bhogakaiḥ,
na prabhāveṇa no mānaiḥ,
na ca āśā-maraṇa-jīvitaiḥ (arthaḥ)
18. He has no purpose in airborne movement, nor in psychic powers (siddhi), nor in enjoyments, nor in influence, nor in honors, nor in hopes, death, or life.
नित्यतृप्तः प्रशान्तात्मा वीतरागो विवासनः ।
आकाशसदृशाकारस्तज्ज्ञ आत्मनि तिष्ठति ॥ १९ ॥
nityatṛptaḥ praśāntātmā vītarāgo vivāsanaḥ ,
ākāśasadṛśākārastajjña ātmani tiṣṭhati 19
19. nityatṛptaḥ praśānta-ātmā vītarāgaḥ vivāsanaḥ
ākāśa-sadṛśa-ākāraḥ tajjñaḥ ātmani tiṣṭhati
19. nityatṛptaḥ,
praśānta-ātmā,
vītarāgaḥ,
vivāsanaḥ,
ākāśa-sadṛśa-ākāraḥ,
tajjñaḥ (saḥ) ātmani tiṣṭhati
19. Eternally content, with a perfectly peaceful self (ātman), free from attachment, and devoid of latent impressions (vāsana), the knower of truth (brahman), whose nature resembles space (ākāśa), abides in the self (ātman).
अशङ्कितोपयातेन दुःखेन च सुखेन च ।
तृप्यत्यपगतासङ्गो जीवेन मरणेन च ॥ २० ॥
aśaṅkitopayātena duḥkhena ca sukhena ca ,
tṛpyatyapagatāsaṅgo jīvena maraṇena ca 20
20. aśaṅkita upayātena duḥkhena ca sukhena ca
tṛpyati apagātāsaṅgaḥ jīvena maraṇena ca
20. One who is free from attachment (apagātāsaṅga) finds contentment with life (jīvena) and death (maraṇena), as well as with unexpected sorrow (duḥkhena) and joy (sukhena) that comes his way.
समुद्रः सरितेवान्तः क्रमसंप्राप्तवस्तुना ।
समेन विषमेणापि तिष्ठत्यात्मानमर्चयन् ॥ २१ ॥
samudraḥ saritevāntaḥ kramasaṃprāptavastunā ,
samena viṣameṇāpi tiṣṭhatyātmānamarcayan 21
21. samudraḥ saritā iva antaḥ kramasaṃprāptavastunā
samena viṣameṇa api tiṣṭhati ātmānam arcayan
21. Like the ocean, which remains contained within itself, accepting all things (vastunā) that arrive in due course (krama-saṃprāpta) (as waters flow from a river - saritā iva), whether those things are uniform (samena) or varied (viṣameṇa), so does one remain, honoring the self (ātman).
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ २२ ॥
naiva tasya kṛtenārtho nākṛteneha kaścana ,
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ 22
22. na eva tasya kṛtena arthaḥ na akṛtena iha kaścana
na ca asya sarvabhūteṣu kaścit arthavyapāśrayaḥ
22. For such a person, there is certainly no purpose (artha) whatsoever in what is done (kṛtena) or in what is left undone (akṛtena) in this world (iha). Nor does he depend (arthavyapāśraya) on any being (sarvabhūteṣu) for any purpose (artha).
यस्तु वाऽभावितात्मापि सिद्धिजालानि वाञ्छति ।
स सिद्धिसाधकैर्द्रव्यैस्तानि साधयति क्रमात् ॥ २३ ॥
yastu vā'bhāvitātmāpi siddhijālāni vāñchati ,
sa siddhisādhakairdravyaistāni sādhayati kramāt 23
23. yaḥ tu vā abhāvitātmā api siddhijālāni vāñchati
saḥ siddhisādhakaiḥ dravyaiḥ tāni sādhayati kramāt
23. But whoever, even with an undeveloped (abhāvita) self (ātman), desires various accomplishments (siddhi-jālāni), that person (saḥ) achieves those (tāni) gradually (kramāt) with the aid of substances (dravyaiḥ) that are effective in bringing about (siddhi-sādhakaiḥ) such powers (siddhi).
सिद्ध्यतीत्थमिदं युक्त्यैवेत्ययं नियतेः क्रमः ।
त्र्यक्षादिभिः सुरवरैर्व्यर्थीकर्तुं न शक्यते ॥ २४ ॥
siddhyatītthamidaṃ yuktyaivetyayaṃ niyateḥ kramaḥ ,
tryakṣādibhiḥ suravarairvyarthīkartuṃ na śakyate 24
24. siddhyati ittham idam yuktyā eva iti ayam niyateḥ kramaḥ
tryakṣa-ādibhiḥ sura-varaiḥ vyarthīkartum na śakyate
24. idam ittham yuktyā eva siddhyati iti ayam niyateḥ kramaḥ
tryakṣa-ādibhiḥ sura-varaiḥ na vyarthīkartum śakyate
24. This outcome is achieved solely through logical reasoning; such is the inherent order of nature (niyati). It cannot be rendered futile by the foremost among the gods, such as Shiva (tryakṣa) and others.
स्वभाव एष वस्तूनां स्वतःसिद्धिर्हि नान्यतः ।
नियतिं न जहात्येव शशाङ्क इव शीतताम् ॥ २५ ॥
svabhāva eṣa vastūnāṃ svataḥsiddhirhi nānyataḥ ,
niyatiṃ na jahātyeva śaśāṅka iva śītatām 25
25. svabhāvaḥ eṣaḥ vastūnām svataḥ-siddhiḥ hi na
anyataḥ niyatiṃ na jahāti eva śaśāṅkaḥ iva śītatām
25. eṣaḥ vastūnām svabhāvaḥ hi svataḥ-siddhiḥ na
anyataḥ śaśāṅkaḥ śītatām iva eva niyatiṃ na jahāti
25. This is the intrinsic nature (svabhāva) of things: their self-existence (svataḥsiddhi), not derived from anything else. It (this intrinsic nature) never deviates from natural law (niyati), just as the moon (śaśāṅka) does not abandon its coolness.
सर्वज्ञोऽपि बहुज्ञोऽपि माधवोऽपि हरोऽपि च ।
अन्यथा नियतिं कर्तुं न शक्तः कश्चिदेव हि ॥ २६ ॥
sarvajño'pi bahujño'pi mādhavo'pi haro'pi ca ,
anyathā niyatiṃ kartuṃ na śaktaḥ kaścideva hi 26
26. sarvajñaḥ api bahujñaḥ api mādhavaḥ api haraḥ api
ca anyathā niyatiṃ kartum na śaktaḥ kaścit eva hi
26. hi kaścit eva sarvajñaḥ api bahujñaḥ api mādhavaḥ
api ca haraḥ api niyatiṃ anyathā kartum na śaktaḥ
26. Indeed, no one, whether omniscient, or profoundly knowledgeable, or even Mādhava (Vishnu), or Hara (Shiva), is capable of altering natural law (niyati).
द्रव्यकालक्रियामन्त्रप्रयोगाणां स्वभावजाः ।
एतास्ताः शक्तयो राम यद्व्योमगमनादिकम् ॥ २७ ॥
dravyakālakriyāmantraprayogāṇāṃ svabhāvajāḥ ,
etāstāḥ śaktayo rāma yadvyomagamanādikam 27
27. dravya-kāla-kriyā-mantra-prayogāṇām svabhāva-jāḥ
etāḥ tāḥ śaktayaḥ rāma yat vyoma-gamana-ādikam
27. rāma dravya-kāla-kriyā-mantra-prayogāṇām svabhāva-jāḥ
etāḥ tāḥ śaktayaḥ yat vyoma-gamana-ādikam
27. O Rama, these very powers (śakti), such as flying through the sky and other feats, are inherently born from the natural properties (svabhāva) of substances, time, actions, and the application of sacred formulas (mantra).
यथा विषाणि निघ्नन्ति मदयन्ति मधूनि च ।
वमयन्ति च शुक्तानि मदनानि फलानि च ॥ २८ ॥
yathā viṣāṇi nighnanti madayanti madhūni ca ,
vamayanti ca śuktāni madanāni phalāni ca 28
28. yathā viṣāṇi nighnanti madayanti madhūni ca
vamayanti ca śuktāni madanāni phalāni ca
28. yathā viṣāṇi nighnanti,
madhūni ca madayanti,
śuktāni ca madanāni phalāni ca vamayanti.
28. Just as poisons kill, honey intoxicates, and fermented drinks and intoxicating fruits cause vomiting.
तथा स्वभाववशतो द्रव्यकालक्रियाक्रमाः ।
नियतं साधयन्त्याशु प्रयोगं युक्तियोजिताः ॥ २९ ॥
tathā svabhāvavaśato dravyakālakriyākramāḥ ,
niyataṃ sādhayantyāśu prayogaṃ yuktiyojitāḥ 29
29. tathā svabhāvavaśataḥ dravyakālakriyākramāḥ
niyatam sādhayanti āśu prayogam yuktiyojitāḥ
29. tathā svabhāvavaśataḥ yuktiyojitāḥ dravyakālakriyākramāḥ niyatam āśu prayogam sādhayanti.
29. Similarly, by the force of their intrinsic nature (svabhāva), substances, time, and sequences of actions, when appropriately applied, swiftly achieve their intended purpose.
एतस्मात्समतीतस्य त्यक्ताविद्यस्य राघव ।
आत्मज्ञानस्य नास्त्यत्र कर्तृताकर्तृतानघ ॥ ३० ॥
etasmātsamatītasya tyaktāvidyasya rāghava ,
ātmajñānasya nāstyatra kartṛtākartṛtānagha 30
30. etasmāt samatītasya tyaktāvidyasya rāghava
ātmajñānasya na asti atra kartṛtāakartṛtā anagha
30. rāghava anagha! etasmāt samatītasya,
tyaktāvidyasya,
ātmajñānasya ca atra kartṛtāakartṛtā na asti.
30. O Rāghava, for one who has transcended this [state], who has abandoned ignorance, and who possesses self-knowledge (ātma-jñāna), there is no [sense of] doership or non-doership, O sinless one.
द्रव्यदेशक्रियाकालयुक्तयः साधुसंविदः ।
परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन ॥ ३१ ॥
dravyadeśakriyākālayuktayaḥ sādhusaṃvidaḥ ,
paramātmapadaprāptau nopakurvanti kāścana 31
31. dravyadeśakriyākālayuktayaḥ sādhuṣaṃvidaḥ
paramātmapadaprāptau na upakurvanti kāścana
31. sādhuṣaṃvidaḥ paramātmapadaprāptau dravyadeśakriyākālayuktayaḥ kāścana na upakurvanti.
31. For those possessing true understanding, substances, places, actions, times, and skillful applications (yuktayaḥ) are of no use whatsoever in attaining the state of the Supreme Self (paramātman).
यस्येच्छा विद्यते काचित्स सिद्धिं साधयत्यलम् ।
आत्मज्ञस्य तु पूर्णस्य नेच्छा संभवति क्वचित् ॥ ३२ ॥
yasyecchā vidyate kācitsa siddhiṃ sādhayatyalam ,
ātmajñasya tu pūrṇasya necchā saṃbhavati kvacit 32
32. yasya icchā vidyate kācit sa siddhim sādhayati alam |
ātmajñasya tu pūrṇasya na icchā saṃbhavati kvacit ||
32. sa yasya kācit icchā vidyate alam siddhim sādhayati
tu ātmajñasya pūrṇasya kvacit icchā na saṃbhavati
32. If a person has any desire, they sufficiently achieve their aim. But for one who knows the Self (ātman) and is complete, no desire whatsoever arises.
सर्वेच्छाजालसंशान्तावात्मलाभोदयो हि यः ।
तद्विरुद्धा कथं कस्मादिच्छा संजायतेऽनघ ॥ ३३ ॥
sarvecchājālasaṃśāntāvātmalābhodayo hi yaḥ ,
tadviruddhā kathaṃ kasmādicchā saṃjāyate'nagha 33
33. sarva-icchā-jāla-saṃśāntau ātma-lābha-udayaḥ hi yaḥ |
tat-viruddhā katham kasmāt icchā saṃjāyate anagha ||
33. hi yaḥ sarva-icchā-jāla-saṃśāntau ātma-lābha-udayaḥ
(bhavati); anagha kasmāt katham tat-viruddhā icchā saṃjāyate?
33. Upon the complete pacification of the network of all desires, that indeed is the rise of the attainment of the Self (ātman). O sinless one, how and from what source could a desire contradictory to that arise?
यथोदेति च यस्येच्छा स तया यतते तथा ।
यथाकालं तदाप्नोति ज्ञो वाप्यज्ञतरोऽपि वा ॥ ३४ ॥
yathodeti ca yasyecchā sa tayā yatate tathā ,
yathākālaṃ tadāpnoti jño vāpyajñataro'pi vā 34
34. yathā udeti ca yasya icchā sa tayā yatate tathā |
yathā-kālam tat āpnoti jñaḥ vā api ajñataraḥ api vā ||
34. ca yasya icchā yathā udeti saḥ tayā tathā yatate jñaḥ
vā api vā api ajñataraḥ (san) yathā-kālam tat āpnoti
34. And just as a desire arises in someone, he strives accordingly with that desire. He obtains that in due course, whether he is wise or even more ignorant.
वीतहव्येन यतितं नो ज्ञानेच्छेन किंचन ।
ज्ञानेच्छेनाशु यतितं प्रोत्थितोऽसौ यथा वने ॥ ३५ ॥
vītahavyena yatitaṃ no jñānecchena kiṃcana ,
jñānecchenāśu yatitaṃ protthito'sau yathā vane 35
35. vītahavyena yatitam na jñānecchena kiṃcana |
jñānecchena āśu yatitam prothitaḥ asau yathā vane ||
35. vītahavyena kiṃcana na yatitam; jñānecchena (api kiṃcana) na (yatitam) kintu jñānecchena āśu yatitam,
yathā asau vane prothitaḥ
35. No striving for anything external was undertaken by Vītahavya, nor indeed by a seeker of knowledge (jñānecchā). However, by such a seeker of knowledge, swift internal effort is made, just as one spontaneously awakens in a forest.
एवं कालक्रियाकर्मद्रव्ययुक्तिस्वभावजाः ।
यथेच्छमेव सिद्ध्यन्ति सिद्धयः स्वाः क्रमार्जिताः ॥ ३६ ॥
evaṃ kālakriyākarmadravyayuktisvabhāvajāḥ ,
yathecchameva siddhyanti siddhayaḥ svāḥ kramārjitāḥ 36
36. evam kālakriyākarmadravyayuktisvabhāvajāḥ yatheccham
eva siddhyanti siddhayaḥ svāḥ kramārjitāḥ
36. evam svāḥ kramārjitāḥ kālakriyākarmadravyayuktisvabhāvajāḥ
siddhayaḥ yatheccham eva siddhyanti
36. Thus, one's own perfections (siddhis), gained in due course, which are born from time, activity, action (karma), substance, reasoning, and intrinsic nature (svabhāva), are attained precisely as one wishes.
याः फलावलयो येन संप्राप्ताः सिद्धिनामिकाः ।
तास्तेनाधिगता राम निजात्प्रयतनद्रुमात् ॥ ३७ ॥
yāḥ phalāvalayo yena saṃprāptāḥ siddhināmikāḥ ,
tāstenādhigatā rāma nijātprayatanadrumāt 37
37. yāḥ phalāvalayaḥ yena samprāptāḥ siddhināmikāḥ
tāḥ tena adhigatā rāma nijāt prayatanadrumāt
37. rāma yāḥ siddhināmikāḥ phalāvalayaḥ yena
samprāptāḥ tāḥ tena nijāt prayatanadrumāt adhigatā
37. O Rāma, those rows of fruits, which are called perfections (siddhis), and which are attained by a person, are obtained by that same person from his own tree of effort.
महतां नित्यतृप्तानां तज्ज्ञानां भावितात्मनाम् ।
ईहितं संप्रयातानां नोपकुर्वन्ति सिद्धयः ॥ ३८ ॥
mahatāṃ nityatṛptānāṃ tajjñānāṃ bhāvitātmanām ,
īhitaṃ saṃprayātānāṃ nopakurvanti siddhayaḥ 38
38. mahatām nityatṛptānām tat jñānām bhāvitātmanām
īhitam samprayātānām na upakurvanti siddhayaḥ
38. mahatām nityatṛptānām tat jñānām bhāvitātmanām
īhitam samprayātānām siddhayaḥ na upakurvanti
38. For the great ones, who are eternally contented, who are knowers of truth, and whose inner selves (ātman) are purified, having attained their desired aim, the perfections (siddhis) are of no service.
श्रीराम उवाच ।
अयं मे संशयो ब्रह्मन्वीतहव्यस्य सा तनुः ।
क्रव्यादैर्न कथं भुक्ता कथं क्लिन्ना न भूतले ॥ ३९ ॥
śrīrāma uvāca ,
ayaṃ me saṃśayo brahmanvītahavyasya sā tanuḥ ,
kravyādairna kathaṃ bhuktā kathaṃ klinnā na bhūtale 39
39. śrīrāma uvāca | ayam me saṃśayaḥ brahman vītahavyasya sā tanuḥ
| kravyādaiḥ na katham bhuktā katham klinnā na bhūtale ||
39. śrīrāma uvāca brahman ayam me saṃśayaḥ vītahavyasya sā
tanuḥ kravyādaiḥ katham na bhuktā katham bhūtale na klinnā
39. Śrī Rāma said: 'O Brāhmaṇa, this is my doubt: how was that body of Vītahavya not consumed by flesh-eaters, and how did it not decay on the ground?'
तदैव वीतहव्योऽसौ कथं वनगतः प्रभो ।
विदेहमुक्ततां शीघ्रं यथावदिति मे वद ॥ ४० ॥
tadaiva vītahavyo'sau kathaṃ vanagataḥ prabho ,
videhamuktatāṃ śīghraṃ yathāvaditi me vada 40
40. tadaiva vītahavyaḥ asau katham vanagataḥ prabho
videhamuktatām śīghram yathāvat iti me vada
40. prabho asau vītahavyaḥ vanagataḥ katham tadaiva
videhamuktatām śīghram yathāvat iti me vada
40. O Lord, how did that very Vītahavya, who had gone to the forest, quickly attain the state of liberation without a body (videhamuktatā) as it truly is? Please tell me this.
श्रीवसिष्ठ उवाच ।
या संविद्वलिता साधो वासनामलतन्तुना ।
सुखदुःखदशादाहभागिनी भवतीह सा ॥ ४१ ॥
śrīvasiṣṭha uvāca ,
yā saṃvidvalitā sādho vāsanāmalatantunā ,
sukhaduḥkhadaśādāhabhāginī bhavatīha sā 41
41. śrīvasiṣṭhaḥ uvāca yā saṃvit valitā sādho
vāsanāmalatantunā sukhaduḥkhadaśādāhabhāginī bhavati iha sā
41. sādho yā saṃvit vāsanāmalatantunā valitā sā iha
sukhaduḥkhadaśādāhabhāginī bhavati iti śrīvasiṣṭhaḥ uvāca
41. Śrī Vasiṣṭha said: O wise one, that awareness (saṃvid) which is entangled by the impure thread of latent impressions (vāsanā) becomes, in this world, a participant in the torment of states of pleasure and pain.
निर्मुक्तवासना शुद्धसंविन्मात्रमयी तु सा ।
तनुस्तिष्ठति तच्छेदे शक्ता नेह हि केचन ॥ ४२ ॥
nirmuktavāsanā śuddhasaṃvinmātramayī tu sā ,
tanustiṣṭhati tacchede śaktā neha hi kecana 42
42. nirmuktavāsanā śuddhasaṃvinmātramayī tu sā
tanuḥ tiṣṭhati tat chede śaktā na iha hi kecana
42. tu sā nirmuktavāsanā śuddhasaṃvinmātramayī iha
tat tanuḥ chede kecana na hi śaktā tiṣṭhati
42. But that (awareness/person), being liberated from latent impressions (vāsanā) and consisting solely of pure awareness (saṃvid) – even with the destruction of their body, no one here is indeed capable (of harming) it.
श्रृणु युक्त्या कया योगी तनुच्छेदादिविभ्रमैः ।
नाक्रम्यते महाबाहो बहुवर्षशतैरपि ॥ ४३ ॥
śrṛṇu yuktyā kayā yogī tanucchedādivibhramaiḥ ,
nākramyate mahābāho bahuvarṣaśatairapi 43
43. śṛṇu yuktyā kayā yogī tanucchedādivibhramaiḥ
na ākramyate mahābāho bahuvarṣaśataiḥ api
43. mahābāho śṛṇu kayā yuktyā yogī tanucchedādivibhramaiḥ
bahuvarṣaśataiḥ api na ākramyate
43. Listen, O mighty-armed one, to the reasoning by which a yogi (yoga practitioner) is not affected by the illusions of bodily harm and the like, even over many hundreds of years.
चेतः पदार्थे पतति यस्मिन्यस्मिन्यदा यदा ।
तन्मयं तद्भवत्याशु तस्मिंस्तस्मिंस्तदा तदा ॥ ४४ ॥
cetaḥ padārthe patati yasminyasminyadā yadā ,
tanmayaṃ tadbhavatyāśu tasmiṃstasmiṃstadā tadā 44
44. cetaḥ padārthe patati yasmin yasmin yadā yadā
tat-mayam tat bhavati āśu tasmin tasmin tadā tadā
44. yadā yadā cetaḥ yasmin yasmin padārthe patati,
tadā tadā tat āśu tat-mayam bhavati
44. Whenever the mind focuses on any particular object, it quickly becomes absorbed in and identified with that very object at that very moment.
तथा दृष्टारि हि मनो विकारमुपगच्छति ।
दृष्टमित्रं सुहृद्यत्वं स्वयमित्यनुभूयते ॥ ४५ ॥
tathā dṛṣṭāri hi mano vikāramupagacchati ,
dṛṣṭamitraṃ suhṛdyatvaṃ svayamityanubhūyate 45
45. tathā dṛṣṭa-ari hi manaḥ vikāram upagacchati
dṛṣṭa-mitram suhṛdyatvam svayam iti anubhūyate
45. tathā hi manaḥ dṛṣṭa-ari vikāram upagacchati.
(tathā) dṛṣṭa-mitram (manaḥ) suhṛdyatvam svayam iti anubhūyate
45. Similarly, when the mind perceives an enemy, it indeed undergoes agitation. Conversely, when it perceives a friend, friendliness (suhṛdyatvam) is spontaneously experienced by it.
रागद्वेषविहीने तु पथिके पादपे गिरौ ।
भवत्यरागद्वेषं च स्वयमित्यनुभूयते ॥ ४६ ॥
rāgadveṣavihīne tu pathike pādape girau ,
bhavatyarāgadveṣaṃ ca svayamityanubhūyate 46
46. rāga-dveṣa-vihīne tu pathike pādapae girau
bhavati a-rāga-dveṣam ca svayam iti anubhūyate
46. tu rāga-dveṣa-vihīne pathike pādapae girau (manaḥ) a-rāga-dveṣam ca bhavati.
iti svayam anubhūyate
46. But when perceiving a traveler, a tree, or a mountain, the mind becomes devoid of attachment (rāga) and aversion (dveṣa); this is spontaneously experienced as such.
मृष्टे लौल्यमुपादत्ते दुर्भोज्ये याति निःस्पृहम् ।
वैरस्यं याति कटुनि स्वयमित्यनुभूयते ॥ ४७ ॥
mṛṣṭe laulyamupādatte durbhojye yāti niḥspṛham ,
vairasyaṃ yāti kaṭuni svayamityanubhūyate 47
47. mṛṣṭe laulyam upādatte dur-bhojye yāti niḥspṛham
vairasyam yāti kaṭuni svayam iti anubhūyate
47. mṛṣṭe (manaḥ) laulyam upādatte.
dur-bhojye niḥspṛham yāti.
kaṭuni vairasyam yāti.
iti svayam anubhūyate
47. For delicious food, the mind experiences craving; for unpalatable food, it becomes indifferent; and for bitter food, it develops distaste (vairasyam). This is spontaneously experienced.
समसंविद्विलासाढ्ये यद्यदा यतिदेहके ।
हिंस्रचेतः पतत्याशु समतामेति तत्तदा ॥ ४८ ॥
samasaṃvidvilāsāḍhye yadyadā yatidehake ,
hiṃsracetaḥ patatyāśu samatāmeti tattadā 48
48. samasaṃvidvilāsāḍhye yat yadā yatidehake
hiṃsracetas patati āśu samatām eti tat tadā
48. yat yadā hiṃsracetas samasaṃvidvilāsāḍhye yatidehake āśu patati,
tat tadā samatām eti
48. Whenever a violent mind quickly approaches the body of an ascetic who is rich in the playful manifestation of equal consciousness, then at that very moment, it attains a state of equilibrium.
समसङ्गविमुक्तत्वाच्छेदादौ न प्रवर्तते ।
पान्थो व्यर्थं पथि ग्रामे यथा ग्रामीणकर्मणि ॥ ४९ ॥
samasaṅgavimuktatvācchedādau na pravartate ,
pāntho vyarthaṃ pathi grāme yathā grāmīṇakarmaṇi 49
49. samasaṅgavimuktatvāt cheda ādau na pravartate
pānthaḥ vyartham pathi grāme yathā grāmīṇakarmaṇi
49. yathā pānthaḥ pathi grāme vyartham grāmīṇakarmaṇi na pravartate,
[tathā saḥ] samasaṅgavimuktatvāt cheda ādau na pravartate
49. Because of being free from all attachments (samasaṅga), an ascetic does not engage in acts like cutting or violence. This is just as a traveler passing through a village on the road does not uselessly involve himself in the local villagers' activities.
योगिदेहसमीपात्तु गत्वा प्राप्नोति हिंस्रताम् ।
यद्यद्भवति तत्राशु तथारूपं न संशयः ॥ ५० ॥
yogidehasamīpāttu gatvā prāpnoti hiṃsratām ,
yadyadbhavati tatrāśu tathārūpaṃ na saṃśayaḥ 50
50. yogidehasamīpāt tu gatvā prāpnoti hiṃsratām yat
yat bhavati tatra āśu tathārūpam na saṃśayaḥ
50. tu yat yat hiṃsratām bhavati,
[tat] yogidehasamīpāt gatvā tatra āśu tathārūpam prāpnoti,
na saṃśayaḥ
50. Indeed, having come into the vicinity of an ascetic's body, whatever manifests as violence (hiṃsratām) there quickly attains a nature like that (of the yogi). There is no doubt about it.
इति हिंस्रैर्मृगव्याघ्रसिंहकीटसरीसृपैः ।
न च्छिन्ना वीतहव्यस्य तनुर्भूतलशालिनी ॥ ५१ ॥
iti hiṃsrairmṛgavyāghrasiṃhakīṭasarīsṛpaiḥ ,
na cchinnā vītahavyasya tanurbhūtalaśālinī 51
51. iti hiṃsraiḥ mṛgavyāghrasiṃhakīṭasarīsṛpaiḥ
na chinnā vītahavyasya tanuḥ bhūtalaśālinī
51. iti vītahavyasya bhūtalaśālinī tanuḥ hiṃsraiḥ
mṛgavyāghrasiṃhakīṭasarīsṛpaiḥ na chinnā
51. Thus, the body of Vītahavya, which lay upon the earth, was not torn apart by violent creatures (hiṃsraiḥ) such as deer, tigers, lions, insects, or reptiles.
सर्वत्र विद्यते संवित्काष्ठलोष्टोपलादिके ।
सत्तासामान्यरूपेण संस्थिता मूकबालवत् ॥ ५२ ॥
sarvatra vidyate saṃvitkāṣṭhaloṣṭopalādike ,
sattāsāmānyarūpeṇa saṃsthitā mūkabālavat 52
52. sarvatra vidyate saṃvit kāṣṭha-loṣṭa-upala-ādike
sattā-sāmānya-rūpeṇa saṃsthitā mūka-bāla-vat
52. saṃvit sarvatra vidyate kāṣṭha-loṣṭa-upala-ādike
sattā-sāmānya-rūpeṇa saṃsthitā mūka-bāla-vat
52. Consciousness is present everywhere, even in objects such as wood, clods of earth, and stones. It remains established as a general principle of existence, like a silent, unmoving child.
पोप्लूयमाना तरला केवलं परिदृश्यते ।
तन्वी पुर्यष्टकेष्वेव प्रतिबिम्बजलेष्विव ॥ ५३ ॥
poplūyamānā taralā kevalaṃ paridṛśyate ,
tanvī puryaṣṭakeṣveva pratibimbajaleṣviva 53
53. pōplūyamānā taralā kevalam paridṛśyate
tanvī puryaṣṭakeṣu eva pratibimba-jaleṣu iva
53. tanvī pōplūyamānā taralā kevalam paridṛśyate
puryaṣṭakeṣu eva pratibimba-jaleṣu iva
53. That subtle consciousness, appearing restless and quivering, is merely perceived as such within the eight subtle constituents (puryaṣṭaka), just as a reflection appears to shimmer in water.
तेन भूजलवाय्वग्निसंवित्त्या समरूपया ।
निर्विकारं तनुर्नीता वीतहव्यस्य राघव ॥ ५४ ॥
tena bhūjalavāyvagnisaṃvittyā samarūpayā ,
nirvikāraṃ tanurnītā vītahavyasya rāghava 54
54. tena bhū-jala-vāyu-agni-saṃvittyā samarūpayā
nirvikāram tanuḥ nītā vīta-havyasya rāghava
54. rāghava tena bhū-jala-vāyu-agni-saṃvittyā
samarūpayā vīta-havyasya tanuḥ nirvikāram nītā
54. O Rāghava, by means of that consciousness which is uniform with earth, water, air, and fire, Vītahavya's body was brought to a changeless state.
अन्यच्च श्रृणु मे राम स्पन्दो नाशस्य कारणम् ।
विकारः स च चित्तोत्थो वातजो वा जगत्स्थितौ ॥ ५५ ॥
anyacca śrṛṇu me rāma spando nāśasya kāraṇam ,
vikāraḥ sa ca cittottho vātajo vā jagatsthitau 55
55. anyat ca śṛṇu me rāma spandaḥ nāśasya kāraṇam
vikāraḥ saḥ ca citta-utthaḥ vāta-jaḥ vā jagat-sthitau
55. rāma me anyat ca śṛṇu spandaḥ nāśasya kāraṇam saḥ
ca vikāraḥ citta-utthaḥ vā vāta-jaḥ jagat-sthitau
55. O Rāma, hear this other point from me: pulsation (spanda) is the cause of destruction. And that modification (vikāra), whether arising from consciousness or from vital energy, is fundamental to the world's existence.
प्राणानां प्राणनं स्पन्दस्तच्छान्तौ ते दृषत्समाः ।
यतः स्थिता धारणया तेनानष्टास्य सा तनुः ॥ ५६ ॥
prāṇānāṃ prāṇanaṃ spandastacchāntau te dṛṣatsamāḥ ,
yataḥ sthitā dhāraṇayā tenānaṣṭāsya sā tanuḥ 56
56. prāṇānām prāṇanam spandaḥ tat śāntau te dṛṣatsamāḥ
yataḥ sthitā dhāraṇayā tena anaṣṭā asya sā tanuḥ
56. spandaḥ prāṇānām prāṇanam tat śāntau te dṛṣatsamāḥ yataḥ dhāraṇayā sthitā,
tena asya sā tanuḥ anaṣṭā
56. The pulsation (spanda) is the very life-breath (prāṇana) of the vital energies (prāṇa). When that pulsation is calmed, those vital energies become like rocks. Because they are held firm by concentration (dhāraṇā), that body (tanu) does not perish due to that.
सबाह्याभ्यन्तरं स्पन्दश्चित्तजो वातजोऽथवा ।
न यस्य विद्यते तस्य दूरस्थौ प्रकृतिक्षयौ ॥ ५७ ॥
sabāhyābhyantaraṃ spandaścittajo vātajo'thavā ,
na yasya vidyate tasya dūrasthau prakṛtikṣayau 57
57. sabāhyābhyantaram spandaḥ cittajaḥ vātajaḥ athavā
na yasya vidyate tasya dūrasthau prakṛtikṣayau
57. yasya sabāhyābhyantaram cittajaḥ athavā vātajaḥ spandaḥ na vidyate,
tasya prakṛtikṣayau dūrasthau
57. For him in whom the pulsation (spanda) - whether external or internal, born of the mind (citta) or of the vital air (vāta) - still exists, the cessation of nature (prakṛti) and its transformations are far away.
सबाह्याभ्यन्तरे शान्ते स्पन्दे तत्त्वविदां वर ।
धातवः संस्थितिं देहे न त्यजन्ति कदाचन ॥ ५८ ॥
sabāhyābhyantare śānte spande tattvavidāṃ vara ,
dhātavaḥ saṃsthitiṃ dehe na tyajanti kadācana 58
58. sabāhyābhyantare śānte spande tattvavidām vara
dhātavaḥ saṃsthitim dehe na tyajanti kadācana
58. tattvavidām vara,
sabāhyābhyantare spande śānte,
dhātavaḥ dehe saṃsthitim kadācana na tyajanti
58. O best among the knowers of reality (tattva), when the pulsation (spanda), both external and internal, is completely calmed, the bodily constituents (dhātu) never abandon their stable state within the body.
संशान्ते देहप्रस्पन्दे चित्तवातमये तथा ।
धातवो मैरवं स्थैर्यं यान्ति संस्तम्भितात्मकाः ॥ ५९ ॥
saṃśānte dehapraspande cittavātamaye tathā ,
dhātavo mairavaṃ sthairyaṃ yānti saṃstambhitātmakāḥ 59
59. saṃśānte dehapraspande cittavātamaye tathā dhātavaḥ
mairavam sthairyam yānti saṃstambhitātmakāḥ
59. dehapraspande cittavātamaye tathā saṃśānte,
saṃstambhitātmakāḥ dhātavaḥ mairavam sthairyam yānti
59. When the body's pulsation (spanda) is completely calmed, and similarly that stemming from the mind (citta) and vital air (vāta), then the bodily constituents (dhātu) attain an unshakeable stability, their very essence (ātman) having been utterly restrained.
तथा च दृश्यते लोके स्पन्दशान्तौ दृढा स्थितिः ।
दारूणामिव धीराणां शवाङ्गानामचोपता ॥ ६० ॥
tathā ca dṛśyate loke spandaśāntau dṛḍhā sthitiḥ ,
dārūṇāmiva dhīrāṇāṃ śavāṅgānāmacopatā 60
60. tathā ca dṛśyate loke spandaśāntau dṛḍhā
sthitiḥ dārūṇām iva dhīrāṇām śavāṅgānām acopacā
60. tathā ca loke spandaśāntau dṛḍhā sthitiḥ
dṛśyate iva dārūṇām śavāṅgānām dhīrāṇām acopacā
60. And thus, in the world, a firm stability (dṛḍhā sthitiḥ) is observed in the cessation of all vibration, resembling the immobility (acopacā) of logs or the limbs of corpses – a state also attained by the steadfast (dhīrāṇām).
इति वर्षसहस्राणि देहा जगति योगिनाम् ।
न क्लिद्यन्ते न भिद्यन्ते मग्नवज्जलदा इव ॥ ६१ ॥
iti varṣasahasrāṇi dehā jagati yoginām ,
na klidyante na bhidyante magnavajjaladā iva 61
61. iti varṣasahasrāṇi dehā jagati yoginām na
klidyante na bhidyante magnavat jaladā iva
61. iti varṣasahasrāṇi jagati yoginām dehā na
klidyante na bhidyante jaladā magnavat iva
61. Thus, for thousands of years, the bodies of advanced practitioners of yoga (yoginām) in the world neither decay nor disintegrate, remaining like clouds submerged in water.
तदैव वीतहव्योऽसौ श्रृणु किं नोपशान्तवान् ।
देहमुत्सृज्य तत्त्वज्ञो ज्ञातज्ञेयवतां वरः ॥ ६२ ॥
tadaiva vītahavyo'sau śrṛṇu kiṃ nopaśāntavān ,
dehamutsṛjya tattvajño jñātajñeyavatāṃ varaḥ 62
62. tadā eva vītahavyaḥ asau śṛṇu kim na upaśāntavān
deham utsṛjya tattvajñaḥ jñātajñeyavatām varaḥ
62. śṛṇu kim na upaśāntavān tadā eva asau vītahavyaḥ
tattvajñaḥ jñātajñeyavatām varaḥ deham utsṛjya?
62. Listen! Why would Vītahavya (vītahavya), that knower of ultimate reality (tattvajña) who was foremost among those who had discerned what is to be discerned, not have attained supreme tranquility (upaśāntavān) at that very moment, having given up his body?
ये हि विज्ञातविज्ञेया वीतरागा महाधियः ।
विच्छिन्नग्रन्थयः सर्वे ते स्वतन्त्रास्तनौ स्थिताः ॥ ६३ ॥
ye hi vijñātavijñeyā vītarāgā mahādhiyaḥ ,
vicchinnagranthayaḥ sarve te svatantrāstanau sthitāḥ 63
63. ye hi vijñātavijñeyā vītarāgā mahādhiyaḥ
vicchinnagranthayaḥ sarve te svatantrāḥ tanau sthitāḥ
63. hi ye vijñātavijñeyā vītarāgā mahādhiyaḥ
vicchinnagranthayaḥ sarve te tanau stitāḥ svatantrāḥ
63. Indeed, all those great-souled individuals (mahādhiyaḥ) who have fully comprehended what is to be known (vijñātavijñeyā), who are free from passions (vītarāgā), and whose knots of attachment (grantha) have been severed (vicchinnagranthayaḥ) – they remain truly independent (svatantrāḥ) even while abiding in the body (tanau sthitāḥ).
दैवं वापि च कर्माणि प्राक्तनान्यैहिकानि च ।
वासना वा न तेषां तच्चेतो नियमयन्त्यलम् ॥ ६४ ॥
daivaṃ vāpi ca karmāṇi prāktanānyaihikāni ca ,
vāsanā vā na teṣāṃ tacceto niyamayantyalam 64
64. daivam vā api ca karmāṇi prāktanāni aihikāni ca |
vāsanā vā na teṣām tat cetaḥ niyamayanti alam ||
64. daivam vā api ca prāktanāni aihikāni ca karmāṇi
vā vāsanā teṣām tat cetaḥ alam na niyamayanti
64. Neither destiny, nor actions (karma) from past lives or this present life, nor even latent impressions (vāsanā) are able to fully control their mind.
तेन तत्त्वविदां तात काकतालीयवन्मनः ।
यद्यद्भावयति क्षिप्रं तत्तदाशु करोत्यलम् ॥ ६५ ॥
tena tattvavidāṃ tāta kākatālīyavanmanaḥ ,
yadyadbhāvayati kṣipraṃ tattadāśu karotyalam 65
65. tena tattvavidām tāta kākatālīyavat manaḥ | yat
yat bhāvayati kṣipram tat tat āśu karoti alam ||
65. tāta tena tattvavidām manaḥ kākatālīyavat yat
yat kṣipram bhāvayati tat tat āśu alam karoti
65. Therefore, dear one, the mind of those who know the truth, just like a sudden, chance event (kākatālīya), whatever it conceives, that very thing it swiftly and immediately accomplishes.
काकतालीययोगेन वीतहव्यस्य संविदा ।
सांप्रतं जीवितं बुद्धं तदेवाशु स्थिरीकृतम् ॥ ६६ ॥
kākatālīyayogena vītahavyasya saṃvidā ,
sāṃprataṃ jīvitaṃ buddhaṃ tadevāśu sthirīkṛtam 66
66. kākatālīyayogen vītahavyasya saṃvidā | sāmpratam
jīvitam buddham tat eva āśu sthirīkṛtam ||
66. vītahavyasya kākatālīyayogen saṃvidā sāmpratam jīvitam buddham,
tat eva āśu sthirīkṛtam
66. Through a spontaneous coincidence (kākatālīya yoga), Vītahavya's consciousness (saṃvidā) awakened to the present life, and that (awakening) was quickly and firmly established.
यदा तु तस्य प्रतिभा विदेहोन्मुक्ततां गता ।
तदा विदेहमुक्तोऽभूदसौ स्वातन्त्र्यसंस्थितिः ॥ ६७ ॥
yadā tu tasya pratibhā videhonmuktatāṃ gatā ,
tadā videhamukto'bhūdasau svātantryasaṃsthitiḥ 67
67. yadā tu tasya pratibhā videha unmuktatām gatā | tadā
videhamuktaḥ abhūt asau svātantryasaṃsthitiḥ ||
67. yadā tu tasya pratibhā videha unmuktatām gatā,
tadā asau svātantryasaṃsthitiḥ videhamuktaḥ abhūt
67. But when his intuitive insight (pratibhā) attained the state of being liberated from body-identification, then he, firmly established in perfect independence, became one liberated from the body (videhamukta).
विगतवासनमाशु विपाशतामुपगतं मन आत्मतयोदितम् ।
यदभिवाञ्छति तद्भवति क्षणात्सकलशक्तिमयो हि महेश्वरः ॥ ६८ ॥
vigatavāsanamāśu vipāśatāmupagataṃ mana ātmatayoditam ,
yadabhivāñchati tadbhavati kṣaṇātsakalaśaktimayo hi maheśvaraḥ 68
68. vigatavāsanam āśu vipāśatām
upagatam manaḥ ātmatayā uditam yat
abhivāñchati tat bhavati kṣaṇāt
sakalaśaktimayaḥ hi maheśvaraḥ
68. manaḥ vigatavāsanam āśu vipāśatām
upagatam ātmatayā uditam yat
abhivāñchati tat kṣaṇāt bhavati
hi maheśvaraḥ sakalaśaktimayaḥ
68. When the mind (manas), devoid of latent impressions (vāsanā), quickly attains liberation from bondage and manifests as the Self (ātman), whatever it wishes for comes to be instantly, for it is indeed the great lord (maheśvara), endowed with all powers.

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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

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 Chapter 87 Chapter 88 Chapter 89 (current chapter) 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