योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-5, chapter-91
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श्रीराम उवाच ।
परमाकाशकोशाद्रिरूढलोकान्तरद्रुमम् ।
तारकापुष्पशबलं देवासुरविहंगमम् ॥ १ ॥
परमाकाशकोशाद्रिरूढलोकान्तरद्रुमम् ।
तारकापुष्पशबलं देवासुरविहंगमम् ॥ १ ॥
śrīrāma uvāca ,
paramākāśakośādrirūḍhalokāntaradrumam ,
tārakāpuṣpaśabalaṃ devāsuravihaṃgamam 1
paramākāśakośādrirūḍhalokāntaradrumam ,
tārakāpuṣpaśabalaṃ devāsuravihaṃgamam 1
1.
śrīrāmaḥ uvāca paramākāśakośādrirūḍhalokāntaradrumam
tārakāpuṣpaśabalam devāsuravihaṅgamam
tārakāpuṣpaśabalam devāsuravihaṅgamam
1.
śrīrāmaḥ uvāca paramākāśakośādrirūḍhalokāntaradrumam
tārakāpuṣpaśabalam devāsuravihaṅgamam
tārakāpuṣpaśabalam devāsuravihaṅgamam
1.
Shri Rama said: (This universe is like) a tree of other worlds, rooted on the mountain-like sheath of the supreme space, variegated with stars as its flowers, and having gods and asuras as its birds.
विद्युन्मञ्जरितोपान्तनीलनीरदपल्लवम् ।
सर्वर्तुरम्यचन्द्रार्कगणरम्यकदन्तुरम् ॥ २ ॥
सर्वर्तुरम्यचन्द्रार्कगणरम्यकदन्तुरम् ॥ २ ॥
vidyunmañjaritopāntanīlanīradapallavam ,
sarvarturamyacandrārkagaṇaramyakadanturam 2
sarvarturamyacandrārkagaṇaramyakadanturam 2
2.
vidyunmañjaritopāntanīlanīradapallavam
sarvarturamya-candrārka-gaṇaramyakadanturam
sarvarturamya-candrārka-gaṇaramyakadanturam
2.
vidyunmañjaritopāntanīlanīradapallavam
sarvarturamya-candrārka-gaṇaramyakadanturam
sarvarturamya-candrārka-gaṇaramyakadanturam
2.
(The tree is also) having blue, cloud-like leaves at its edges, streaked with lightning, and made dense with the charming multitudes of moons and suns, beautiful in all seasons.
सप्ताब्धिवापीवलितं सरिच्छतमनोहरम् ।
चतुर्दशविधानन्तभूतजातोपजीवितम् ॥ ३ ॥
चतुर्दशविधानन्तभूतजातोपजीवितम् ॥ ३ ॥
saptābdhivāpīvalitaṃ saricchatamanoharam ,
caturdaśavidhānantabhūtajātopajīvitam 3
caturdaśavidhānantabhūtajātopajīvitam 3
3.
saptābdhivāpīvalitam saricchatamanoharam
caturdaśavidhānantabhūtajātopajīvitam
caturdaśavidhānantabhūtajātopajīvitam
3.
saptābdhivāpīvalitam saricchatamanoharam
caturdaśavidhānantabhūtajātopajīvitam
caturdaśavidhānantabhūtajātopajīvitam
3.
(The tree is also) surrounded by seven ocean-like reservoirs, made delightful by hundreds of rivers, and sustained by the innumerable classes of beings from the fourteen worlds.
जगत्काननमाक्रम्य स्थितायाः कृतजालकम् ।
ब्रह्मन्संसृतिमृद्वीकालताया वितताकृतेः ॥ ४ ॥
ब्रह्मन्संसृतिमृद्वीकालताया वितताकृतेः ॥ ४ ॥
jagatkānanamākramya sthitāyāḥ kṛtajālakam ,
brahmansaṃsṛtimṛdvīkālatāyā vitatākṛteḥ 4
brahmansaṃsṛtimṛdvīkālatāyā vitatākṛteḥ 4
4.
jagatkānanam ākramya sthitāyāḥ kṛtajālakam
brahman saṃsṛtimṛdvīkālatāyāḥ vitatākṛteḥ
brahman saṃsṛtimṛdvīkālatāyāḥ vitatākṛteḥ
4.
brahman sthitāyāḥ vitatākṛteḥ saṃsṛtimṛdvīkālatāyāḥ
jagatkānanam ākramya kṛtajālakam
jagatkānanam ākramya kṛtajālakam
4.
O Brahman, this (described structure) is a network created by the expansive vine of transmigration (saṃsāra), which resembles a grape-vine and has pervaded the forest of the world.
जरामरणपर्वायाः सुखदुःखफलावलेः ।
आरूढमूलमालाया मोहसेकजलाञ्जलेः ॥ ५ ॥
आरूढमूलमालाया मोहसेकजलाञ्जलेः ॥ ५ ॥
jarāmaraṇaparvāyāḥ sukhaduḥkhaphalāvaleḥ ,
ārūḍhamūlamālāyā mohasekajalāñjaleḥ 5
ārūḍhamūlamālāyā mohasekajalāñjaleḥ 5
5.
jarāmaraṇaparvāyāḥ sukhaduḥkhaphalāvaleḥ
ārūḍhamūlamālāyāḥ mohasekajalāñjaleḥ
ārūḍhamūlamālāyāḥ mohasekajalāñjaleḥ
5.
jarāmaraṇaparvāyāḥ sukhaduḥkhaphalāvaleḥ
ārūḍhamūlamālāyāḥ mohasekajalāñjaleḥ
ārūḍhamūlamālāyāḥ mohasekajalāñjaleḥ
5.
Of the creeper (implied) whose joints are old age and death, from which springs forth a multitude of fruits of pleasure and pain, whose network of roots has firmly taken hold, and which is nourished by handfuls of the water of delusion (moha).
किं बीजमथ बीजस्य तस्य किं बीजमुच्यते ।
अथ तस्यापि किं बीजं बीजं तस्यापि किं भवेत् ॥ ६ ॥
अथ तस्यापि किं बीजं बीजं तस्यापि किं भवेत् ॥ ६ ॥
kiṃ bījamatha bījasya tasya kiṃ bījamucyate ,
atha tasyāpi kiṃ bījaṃ bījaṃ tasyāpi kiṃ bhavet 6
atha tasyāpi kiṃ bījaṃ bījaṃ tasyāpi kiṃ bhavet 6
6.
kim bījam atha bījasya tasya kim bījam ucyate atha
tasya api kim bījam bījam tasya api kim bhavet
tasya api kim bījam bījam tasya api kim bhavet
6.
kim bījam atha tasya bījasya kim bījam ucyate atha
tasya api kim bījam tasya api kim bījam bhavet
tasya api kim bījam tasya api kim bījam bhavet
6.
What is the seed? And then, what is said to be the seed of that (seed)? Furthermore, what is the seed of even that? What, indeed, could be the seed of even that?
सर्वमेतत्समासेन पुनर्बोधविवृद्धये ।
सिद्धये ज्ञानसारस्य वद मे वदतांवर ॥ ७ ॥
सिद्धये ज्ञानसारस्य वद मे वदतांवर ॥ ७ ॥
sarvametatsamāsena punarbodhavivṛddhaye ,
siddhaye jñānasārasya vada me vadatāṃvara 7
siddhaye jñānasārasya vada me vadatāṃvara 7
7.
sarvam etat samāsena punar bodhavivṛddhaye
siddhaye jñānasārasya vada me vadatāmvara
siddhaye jñānasārasya vada me vadatāmvara
7.
vadatāmvara me etat sarvam samāsena punar
bodhavivṛddhaye jñānasārasya siddhaye vada
bodhavivṛddhaye jñānasārasya siddhaye vada
7.
O best among speakers, please tell me all this concisely for the further enhancement of understanding and for the realization of the essence of knowledge (jñānasāra).
श्रीवसिष्ठ उवाच ।
अन्तर्लीनघनारम्भशुभाशुभमहाङ्कुरम् ।
संसृतिव्रततेर्बीजं शरीरं विद्धि राघव ॥ ८ ॥
अन्तर्लीनघनारम्भशुभाशुभमहाङ्कुरम् ।
संसृतिव्रततेर्बीजं शरीरं विद्धि राघव ॥ ८ ॥
śrīvasiṣṭha uvāca ,
antarlīnaghanārambhaśubhāśubhamahāṅkuram ,
saṃsṛtivrataterbījaṃ śarīraṃ viddhi rāghava 8
antarlīnaghanārambhaśubhāśubhamahāṅkuram ,
saṃsṛtivrataterbījaṃ śarīraṃ viddhi rāghava 8
8.
śrīvasiṣṭha uvāca antaralīnaghanārambhaśubhāśubhamahāṅkuram
saṃsṛtivratateḥ bījam śarīram viddhi rāghava
saṃsṛtivratateḥ bījam śarīram viddhi rāghava
8.
śrīvasiṣṭha uvāca rāghava,
antaralīnaghanārambhaśubhāśubhamahāṅkuram saṃsṛtivratateḥ bījam śarīram viddhi
antaralīnaghanārambhaśubhāśubhamahāṅkuram saṃsṛtivratateḥ bījam śarīram viddhi
8.
Śrī Vasiṣṭha said: O Rāghava, know the body (śarīra) to be the seed of the vine of transmigration (saṃsāra), within which are implicitly contained the dense beginnings of great sprouts of auspicious and inauspicious (actions).
शाखाप्रतानगहना फलपल्लवशालिनी ।
तेनेयं भवति स्फीता शरदीव वसुन्धरा ॥ ९ ॥
तेनेयं भवति स्फीता शरदीव वसुन्धरा ॥ ९ ॥
śākhāpratānagahanā phalapallavaśālinī ,
teneyaṃ bhavati sphītā śaradīva vasundharā 9
teneyaṃ bhavati sphītā śaradīva vasundharā 9
9.
śākhāpratānagahanā phalapallavaśālinī tena
iyam bhavati sphītā śaradi iva vasundharā
iyam bhavati sphītā śaradi iva vasundharā
9.
iyam śākhāpratānagahanā phalapallavaśālinī
vasundharā śaradi iva sphītā bhavati tena
vasundharā śaradi iva sphītā bhavati tena
9.
Dense with spreading branches and adorned with fruits and new leaves, this earth becomes abundant, just as in autumn.
भावाभावदशाकोशं दुःखरत्नसमुद्गकम् ।
बीजमस्य शरीरस्य चित्तमाशावशानुगम् ॥ १० ॥
बीजमस्य शरीरस्य चित्तमाशावशानुगम् ॥ १० ॥
bhāvābhāvadaśākośaṃ duḥkharatnasamudgakam ,
bījamasya śarīrasya cittamāśāvaśānugam 10
bījamasya śarīrasya cittamāśāvaśānugam 10
10.
bhāvābhāvadaśākośam duḥkharatnasamudgakam
bījam asya śarīrasya cittam āśāvaśānugam
bījam asya śarīrasya cittam āśāvaśānugam
10.
āśāvaśānugam bhāvābhāvadaśākośam
duḥkharatnasamudgakam cittam asya śarīrasya bījam
duḥkharatnasamudgakam cittam asya śarīrasya bījam
10.
The mind, which is subject to the sway of desires, is the seed of this body; it is a treasury of existing and non-existing states, and a casket for suffering.
चित्तादिदमुदेत्युच्चैः सदसच्चाङ्गजालकम् ।
तथा चैतत्स्वयं स्वप्नसंभ्रमेष्वनुभूयते ॥ ११ ॥
तथा चैतत्स्वयं स्वप्नसंभ्रमेष्वनुभूयते ॥ ११ ॥
cittādidamudetyuccaiḥ sadasaccāṅgajālakam ,
tathā caitatsvayaṃ svapnasaṃbhrameṣvanubhūyate 11
tathā caitatsvayaṃ svapnasaṃbhrameṣvanubhūyate 11
11.
cittāt idam udeti uccaiḥ sat asat ca aṅgajālakam
tathā ca etat svayam svapnasaṃbhramesu anubhūyate
tathā ca etat svayam svapnasaṃbhramesu anubhūyate
11.
cittāt idam uccaiḥ sat asat ca aṅgajālakam udeti
tathā ca etat svayam svapnasaṃbhramesu anubhūyate
tathā ca etat svayam svapnasaṃbhramesu anubhūyate
11.
From the mind, this vast network of forms, both existent and non-existent, arises. And similarly, this is experienced spontaneously in the illusions of dreams.
यथा गन्धर्वसंकल्पात्पुरमेवं हि चेतसः ।
सवातायनमाकारभासुरं जायते वपुः ॥ १२ ॥
सवातायनमाकारभासुरं जायते वपुः ॥ १२ ॥
yathā gandharvasaṃkalpātpuramevaṃ hi cetasaḥ ,
savātāyanamākārabhāsuraṃ jāyate vapuḥ 12
savātāyanamākārabhāsuraṃ jāyate vapuḥ 12
12.
yathā gandharvasaṃkalpāt puram evam hi
cetasaḥ savātāyanam ākārabhāsuram jāyate vapuḥ
cetasaḥ savātāyanam ākārabhāsuram jāyate vapuḥ
12.
yathā gandharvasaṃkalpāt puram evam hi
cetasaḥ savātāyanam ākārabhāsuram vapuḥ jāyate
cetasaḥ savātāyanam ākārabhāsuram vapuḥ jāyate
12.
Just as an illusory city arises from the mere imagination of a Gandharva, similarly, from the mind, a body manifests, complete with windows and resplendent in its form.
यदिदं किंचिदाभोगि जागतं दृश्यतां गतम् ।
रूपं तच्चेतसः स्फारं घटादित्वं मृदो यथा ॥ १३ ॥
रूपं तच्चेतसः स्फारं घटादित्वं मृदो यथा ॥ १३ ॥
yadidaṃ kiṃcidābhogi jāgataṃ dṛśyatāṃ gatam ,
rūpaṃ taccetasaḥ sphāraṃ ghaṭāditvaṃ mṛdo yathā 13
rūpaṃ taccetasaḥ sphāraṃ ghaṭāditvaṃ mṛdo yathā 13
13.
yat idam kiṃcit ābhogi jāgatam dṛśyatām gatam
rūpam tat cetasaḥ sphāram ghaṭāditvam mṛdaḥ yathā
rūpam tat cetasaḥ sphāram ghaṭāditvam mṛdaḥ yathā
13.
yat idam kiṃcit ābhogi jāgatam dṛśyatām gatam
rūpam tat cetasaḥ sphāram yathā mṛdaḥ ghaṭāditvam
rūpam tat cetasaḥ sphāram yathā mṛdaḥ ghaṭāditvam
13.
Whatever form is perceived and experienced in the waking state, that is merely an expansion of consciousness, just as a pot and other objects are transformations of clay.
द्वे बीजे चित्तवृक्षस्य वृत्तिव्रततिधारिणः ।
एकं प्राणपरिस्पन्दो द्वितीयं दृढभावना ॥ १४ ॥
एकं प्राणपरिस्पन्दो द्वितीयं दृढभावना ॥ १४ ॥
dve bīje cittavṛkṣasya vṛttivratatidhāriṇaḥ ,
ekaṃ prāṇaparispando dvitīyaṃ dṛḍhabhāvanā 14
ekaṃ prāṇaparispando dvitīyaṃ dṛḍhabhāvanā 14
14.
dve bīje cittavṛkṣasya vṛttivratatidhāriṇaḥ
ekam prāṇaparispandaḥ dvitīyam dṛḍhabhāvanā
ekam prāṇaparispandaḥ dvitīyam dṛḍhabhāvanā
14.
vṛttivratatidhāriṇaḥ cittavṛkṣasya dve bīje
ekam prāṇaparispandaḥ dvitīyam dṛḍhabhāvanā
ekam prāṇaparispandaḥ dvitīyam dṛḍhabhāvanā
14.
There are two seeds for the tree of consciousness, which bears creeper-like modifications (vṛtti). One is the pulsation of the vital breath (prāṇa), and the second is intense contemplation or strong mental impression (bhāvanā).
यदा प्रस्पन्दते प्राणो नाडीसंस्पर्शनोद्यतः ।
तदा संवेदनमयं चित्तमाशु प्रजायते ॥ १५ ॥
तदा संवेदनमयं चित्तमाशु प्रजायते ॥ १५ ॥
yadā praspandate prāṇo nāḍīsaṃsparśanodyataḥ ,
tadā saṃvedanamayaṃ cittamāśu prajāyate 15
tadā saṃvedanamayaṃ cittamāśu prajāyate 15
15.
yadā praspandate prāṇaḥ nāḍīsaṃsparśanodyataḥ
tadā saṃvedanamayam cittam āśu prajāyate
tadā saṃvedanamayam cittam āśu prajāyate
15.
yadā nāḍīsaṃsparśanodyataḥ prāṇaḥ praspandate
tadā saṃvedanamayam cittam āśu prajāyate
tadā saṃvedanamayam cittam āśu prajāyate
15.
When the vital breath (prāṇa), poised to activate contact within the subtle channels (nāḍī), pulsates, then consciousness (citta), which is characterized by sensation and perception, quickly arises.
यदा न स्पन्दते प्राणः शिरासरणिकोटरे ।
असंवित्तिवशात्तेन चित्तमन्तर्न जायते ॥ १६ ॥
असंवित्तिवशात्तेन चित्तमन्तर्न जायते ॥ १६ ॥
yadā na spandate prāṇaḥ śirāsaraṇikoṭare ,
asaṃvittivaśāttena cittamantarna jāyate 16
asaṃvittivaśāttena cittamantarna jāyate 16
16.
yadā na spandate prāṇaḥ śirāsaraṇikoṭare
asaṃvittivaśāt tena cittam antar na jāyate
asaṃvittivaśāt tena cittam antar na jāyate
16.
yadā śirāsaraṇikoṭare prāṇaḥ na spandate
tena asaṃvittivaśāt cittam antar na jāyate
tena asaṃvittivaśāt cittam antar na jāyate
16.
When the vital breath (prāṇa) does not pulsate within the inner cavity of the network of subtle channels (śirā-saraṇi-koṭara), then, due to the absence of perception (asaṃvitti), consciousness (citta) does not manifest internally.
प्राणस्पन्दनमेवेदं चित्तद्वारेण दृश्यते ।
जगन्नामागतं व्योम्नि नीलत्वादिवदीदृशम् ॥ १७ ॥
जगन्नामागतं व्योम्नि नीलत्वादिवदीदृशम् ॥ १७ ॥
prāṇaspandanamevedaṃ cittadvāreṇa dṛśyate ,
jagannāmāgataṃ vyomni nīlatvādivadīdṛśam 17
jagannāmāgataṃ vyomni nīlatvādivadīdṛśam 17
17.
prāṇaspandanam eva idam cittadvāreṇa dṛśyate
| jagat nāma āgatam vyomni nīlatvāt iva īdṛśam
| jagat nāma āgatam vyomni nīlatvāt iva īdṛśam
17.
idam prāṇaspandanam eva cittadvāreṇa dṛśyate
jagat nāma vyomni nīlatvāt iva īdṛśam āgatam
jagat nāma vyomni nīlatvāt iva īdṛśam āgatam
17.
This very vibration of the life-force (prāṇa) is perceived through the portal of the mind (citta). The world, merely a name, appears in the vast expanse (vyoman) just as blueness appears in the sky.
प्राणस्पन्दनसुप्ता च तच्छान्तिं शान्तिरुच्यते ।
प्राणसंस्पन्दनात्संविद्याति वीटेव चोदिता ॥ १८ ॥
प्राणसंस्पन्दनात्संविद्याति वीटेव चोदिता ॥ १८ ॥
prāṇaspandanasuptā ca tacchāntiṃ śāntirucyate ,
prāṇasaṃspandanātsaṃvidyāti vīṭeva coditā 18
prāṇasaṃspandanātsaṃvidyāti vīṭeva coditā 18
18.
prāṇaspandanasuptā ca tat śāntim śāntiḥ ucyate
| prāṇasaṃspandanāt saṃvit yāti vīṭā iva coditā
| prāṇasaṃspandanāt saṃvit yāti vīṭā iva coditā
18.
ca prāṇaspandanasuptā tat śāntim śāntiḥ ucyate
prāṇasaṃspandanāt coditā vīṭā iva saṃvit yāti
prāṇasaṃspandanāt coditā vīṭā iva saṃvit yāti
18.
And that state where the vibration of the life-force (prāṇa) is dormant is called true tranquility (śānti). Consciousness (saṃvit) manifests from the movement of the life-force (prāṇa), like a swing set into motion.
संवित्स्फुरति देहेषु प्राणस्पन्दप्रबोधिता ।
चक्रावर्तैरङ्गणेषु वीटेव करताडिता ॥ १९ ॥
चक्रावर्तैरङ्गणेषु वीटेव करताडिता ॥ १९ ॥
saṃvitsphurati deheṣu prāṇaspandaprabodhitā ,
cakrāvartairaṅgaṇeṣu vīṭeva karatāḍitā 19
cakrāvartairaṅgaṇeṣu vīṭeva karatāḍitā 19
19.
saṃvit sphurati deheṣu prāṇaspandaprabodhitā
| cakrāvartaiḥ aṅgaṇeṣu vīṭā iva karatāḍitā
| cakrāvartaiḥ aṅgaṇeṣu vīṭā iva karatāḍitā
19.
prāṇaspandaprabodhitā saṃvit deheṣu sphurati
aṅgaṇeṣu cakrāvartaiḥ karatāḍitā vīṭā iva
aṅgaṇeṣu cakrāvartaiḥ karatāḍitā vīṭā iva
19.
Consciousness (saṃvit) manifests in bodies, awakened by the impulse of the life-force (prāṇa), much like a swing, set in motion by a hand, performs circular movements in open spaces.
सती सर्वगता संवित्प्राणस्पन्देन बोध्यते ।
सूक्ष्मात्सूक्ष्मतराकारा गन्धलेखेव वायुना ॥ २० ॥
सूक्ष्मात्सूक्ष्मतराकारा गन्धलेखेव वायुना ॥ २० ॥
satī sarvagatā saṃvitprāṇaspandena bodhyate ,
sūkṣmātsūkṣmatarākārā gandhalekheva vāyunā 20
sūkṣmātsūkṣmatarākārā gandhalekheva vāyunā 20
20.
satī sarvagatā saṃvit prāṇaspandena bodhyate |
sūkṣmāt sūkṣmatarākārā gandhalekhā iva vāyunā
sūkṣmāt sūkṣmatarākārā gandhalekhā iva vāyunā
20.
satī sarvagatā saṃvit prāṇaspandena bodhyate
sūkṣmāt sūkṣmatarākārā gandhalekhā iva vāyunā
sūkṣmāt sūkṣmatarākārā gandhalekhā iva vāyunā
20.
The existing and all-pervading consciousness (saṃvit) is brought to awareness by the vibration of the life-force (prāṇa). Its form is subtler than the subtle, similar to how a faint trace of fragrance is carried by the wind.
संवित्संरोधने श्रेयः परमं विद्धि राघव ।
कारणाक्रमणं यत्र क्षोभस्तत्र न विद्यते ॥ २१ ॥
कारणाक्रमणं यत्र क्षोभस्तत्र न विद्यते ॥ २१ ॥
saṃvitsaṃrodhane śreyaḥ paramaṃ viddhi rāghava ,
kāraṇākramaṇaṃ yatra kṣobhastatra na vidyate 21
kāraṇākramaṇaṃ yatra kṣobhastatra na vidyate 21
21.
saṃvit saṃrodhane śreyaḥ paramam viddhi rāghava
kāraṇākramaṇam yatra kṣobhaḥ tatra na vidyate
kāraṇākramaṇam yatra kṣobhaḥ tatra na vidyate
21.
rāghava saṃvit saṃrodhane paramam śreyaḥ viddhi
yatra kāraṇākramaṇam [asti] tatra kṣobhaḥ na vidyate
yatra kāraṇākramaṇam [asti] tatra kṣobhaḥ na vidyate
21.
O Rāghava, know that the supreme good (śreyas) lies in the complete restraint of consciousness (saṃvit). Where there is mastery over the fundamental causes [of experience], there is no agitation.
संवित्समुदितैवाशु याति संवेद्यमादरात् ।
संवेदनादनन्तानि ततो दुःखानि चेतसः ॥ २२ ॥
संवेदनादनन्तानि ततो दुःखानि चेतसः ॥ २२ ॥
saṃvitsamuditaivāśu yāti saṃvedyamādarāt ,
saṃvedanādanantāni tato duḥkhāni cetasaḥ 22
saṃvedanādanantāni tato duḥkhāni cetasaḥ 22
22.
saṃvit samuditā eva āśu yāti saṃvedyam ādarāt
saṃvedanāt anantāni tataḥ duḥkhāni cetasaḥ
saṃvedanāt anantāni tataḥ duḥkhāni cetasaḥ
22.
saṃvit samuditā eva āśu ādarāt saṃvedyam yāti tataḥ
saṃvedanāt cetasaḥ anantāni duḥkhāni [bhavanti]
saṃvedanāt cetasaḥ anantāni duḥkhāni [bhavanti]
22.
As soon as consciousness (saṃvit) arises, it swiftly moves with attachment towards the object of perception. From this perception, then, infinite sorrows for the mind (cetas) arise.
संसुप्तान्तरबोधाय संवित्संतिष्ठते यदा ।
लब्धं भवति लब्धव्यं तदा तदमलं पदम् ॥ २३ ॥
लब्धं भवति लब्धव्यं तदा तदमलं पदम् ॥ २३ ॥
saṃsuptāntarabodhāya saṃvitsaṃtiṣṭhate yadā ,
labdhaṃ bhavati labdhavyaṃ tadā tadamalaṃ padam 23
labdhaṃ bhavati labdhavyaṃ tadā tadamalaṃ padam 23
23.
saṃsuptāntarabodhāya saṃvit saṃtiṣṭhate yadā
labdham bhavati labdhavyam tadā tat amalam padam
labdham bhavati labdhavyam tadā tat amalam padam
23.
yadā saṃvit saṃsuptāntarabodhāya saṃtiṣṭhate tadā labdhavyam
labdham bhavati tat amalam padam [ca labdham bhavati]
labdham bhavati tat amalam padam [ca labdham bhavati]
23.
When consciousness (saṃvit) becomes established for the awakening of the deeply dormant inner being, then that pure (amala) state (pada), which is to be attained, is indeed attained.
तस्मात्प्राणपरिस्पन्दैर्वासनाचोदनैस्तथा ।
नो चेत्संविदमुच्छूनां करोषि तदजो भवान् ॥ २४ ॥
नो चेत्संविदमुच्छूनां करोषि तदजो भवान् ॥ २४ ॥
tasmātprāṇaparispandairvāsanācodanaistathā ,
no cetsaṃvidamucchūnāṃ karoṣi tadajo bhavān 24
no cetsaṃvidamucchūnāṃ karoṣi tadajo bhavān 24
24.
tasmāt prāṇaparispandaiḥ vāsanācodanaiḥ tathā
no cet saṃvidam ucchūnām karoṣi tat ajaḥ bhavān
no cet saṃvidam ucchūnām karoṣi tat ajaḥ bhavān
24.
tasmāt prāṇaparispandaiḥ tathā vāsanācodanaiḥ saṃvidam
ucchūnām na karoṣi cet tat bhavān ajaḥ [asti]
ucchūnām na karoṣi cet tat bhavān ajaḥ [asti]
24.
Therefore, if you do not allow consciousness (saṃvit) to be expanded by the pulsations of vital breath (prāṇa) and by the impulses of latent desires (vāsanā), then you are indeed the unborn (aja) [self].
संविदुच्छूनतां चित्तं विद्धि तेनेदमाततम् ।
अनर्थजालमालूनविशीर्णजनजीवकम् ॥ २५ ॥
अनर्थजालमालूनविशीर्णजनजीवकम् ॥ २५ ॥
saṃviducchūnatāṃ cittaṃ viddhi tenedamātatam ,
anarthajālamālūnaviśīrṇajanajīvakam 25
anarthajālamālūnaviśīrṇajanajīvakam 25
25.
saṃvid ucchūnatām cittam viddhi tena idam ātatam
| anarthajālam ālūnaviśīrṇajanajīvakam ||
| anarthajālam ālūnaviśīrṇajanajīvakam ||
25.
cittam saṃvid ucchūnatām viddhi tena idam ātatam
anarthajālam ālūnaviśīrṇajanajīvakam [bhavati]
anarthajālam ālūnaviśīrṇajanajīvakam [bhavati]
25.
Know the mind (citta) to be the expansion of consciousness (saṃvit); by it, this [entire world] is pervaded. It is a net of misfortunes that causes the lives of people to be severed and withered.
योगिनश्चित्तशान्त्यर्थं कुर्वन्ति प्राणरोधनम् ।
प्राणायामैस्तथा ध्यानैः प्रयोगैर्युक्तिकल्पितैः ॥ २६ ॥
प्राणायामैस्तथा ध्यानैः प्रयोगैर्युक्तिकल्पितैः ॥ २६ ॥
yoginaścittaśāntyarthaṃ kurvanti prāṇarodhanam ,
prāṇāyāmaistathā dhyānaiḥ prayogairyuktikalpitaiḥ 26
prāṇāyāmaistathā dhyānaiḥ prayogairyuktikalpitaiḥ 26
26.
yoginaḥ cittaśāntyartham kurvanti prāṇarodhanam |
prāṇāyāmaiḥ tathā dhyānaiḥ prayogaiḥ yuktikalkpitaiḥ ||
prāṇāyāmaiḥ tathā dhyānaiḥ prayogaiḥ yuktikalkpitaiḥ ||
26.
yoginaḥ cittaśāntyartham prāṇāyāmaiḥ tathā dhyānaiḥ
yuktikalkpitaiḥ prayogaiḥ [ca] prāṇarodhanam kurvanti
yuktikalkpitaiḥ prayogaiḥ [ca] prāṇarodhanam kurvanti
26.
Yogis (yogin) undertake the restraint of breath (prāṇa) for the sake of mental peace (citta-śānti), achieving this through breath control exercises (prāṇāyāma), meditations (dhyāna), and other skillfully devised practices.
चित्तोपशान्तिफलदं परमं साम्यकारणम् ।
सुभगं संविदः स्वास्थ्यं प्राणसरोधनं विदुः ॥ २७ ॥
सुभगं संविदः स्वास्थ्यं प्राणसरोधनं विदुः ॥ २७ ॥
cittopaśāntiphaladaṃ paramaṃ sāmyakāraṇam ,
subhagaṃ saṃvidaḥ svāsthyaṃ prāṇasarodhanaṃ viduḥ 27
subhagaṃ saṃvidaḥ svāsthyaṃ prāṇasarodhanaṃ viduḥ 27
27.
cittopaśāntiphaladam paramam sāmyakāraṇam | subhagam
saṃvidaḥ svāsthyam prāṇasarodhanam viduḥ ||
saṃvidaḥ svāsthyam prāṇasarodhanam viduḥ ||
27.
[te] prāṇasarodhanam cittopaśāntiphaladam,
paramam sāmyakāraṇam,
[ca] subhagam saṃvidaḥ svāsthyam viduḥ
paramam sāmyakāraṇam,
[ca] subhagam saṃvidaḥ svāsthyam viduḥ
27.
They know the restraint of breath (prāṇasurodhana) to be that which grants the fruit of mental peace, the supreme cause of equanimity (sāmya), and the auspicious natural state of consciousness (saṃvit).
ज्ञानवद्भिः प्रकटितामनुभूतां च राघव ।
चित्तस्योत्पत्तिमपरां वासनाजीवितां श्रृणु ॥ २८ ॥
चित्तस्योत्पत्तिमपरां वासनाजीवितां श्रृणु ॥ २८ ॥
jñānavadbhiḥ prakaṭitāmanubhūtāṃ ca rāghava ,
cittasyotpattimaparāṃ vāsanājīvitāṃ śrṛṇu 28
cittasyotpattimaparāṃ vāsanājīvitāṃ śrṛṇu 28
28.
jñānavadbhiḥ prakaṭitām anubhūtām ca rāghava |
cittasya utpattim aparām vāsanājīvitām śṛṇu ||
cittasya utpattim aparām vāsanājīvitām śṛṇu ||
28.
rāghava,
jñānavadbhiḥ prakaṭitām anubhūtām ca vāsanājīvitām aparām cittasya utpattim śṛṇu
jñānavadbhiḥ prakaṭitām anubhūtām ca vāsanājīvitām aparām cittasya utpattim śṛṇu
28.
O Rāghava, listen to [learn about] another, distinct origin (utpatti) of the mind (citta), one which is sustained by latent impressions (vāsana) and has been revealed and experienced by those endowed with knowledge.
दृढभावनया त्यक्तपूर्वापरविचारणम् ।
यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥ २९ ॥
यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥ २९ ॥
dṛḍhabhāvanayā tyaktapūrvāparavicāraṇam ,
yadādānaṃ padārthasya vāsanā sā prakīrtitā 29
yadādānaṃ padārthasya vāsanā sā prakīrtitā 29
29.
dr̥ḍhabhāvanayā tyaktapūrvāparavicāraṇam
yat ādānam padārthasya vāsanā sā prakīrtitā
yat ādānam padārthasya vāsanā sā prakīrtitā
29.
padārthasya ādānam yat dr̥ḍhabhāvanayā
tyaktapūrvāparavicāraṇam sā vāsanā prakīrtitā
tyaktapūrvāparavicāraṇam sā vāsanā prakīrtitā
29.
When the apprehension of an object occurs through a firm mental impression, abandoning all consideration of its past or future, that is declared to be a subtle impression (vāsanā).
भावितस्तीव्रसंवेगादात्मना यत्तदेव सः ।
भवत्याशु महाबाहो विगतेतरसंस्मृतिः ॥ ३० ॥
भवत्याशु महाबाहो विगतेतरसंस्मृतिः ॥ ३० ॥
bhāvitastīvrasaṃvegādātmanā yattadeva saḥ ,
bhavatyāśu mahābāho vigatetarasaṃsmṛtiḥ 30
bhavatyāśu mahābāho vigatetarasaṃsmṛtiḥ 30
30.
bhāvitaḥ tīvrasaṃvegāt ātmanā yat tat eva saḥ
bhavati āśu mahābāho vigataitarasaṃsmr̥tiḥ
bhavati āśu mahābāho vigataitarasaṃsmr̥tiḥ
30.
mahābāho ātmanā tīvrasaṃvegāt yat bhāvitaḥ
saḥ eva tat vigataitarasaṃsmr̥tiḥ āśu bhavati
saḥ eva tat vigataitarasaṃsmr̥tiḥ āśu bhavati
30.
O mighty-armed one, whatever is deeply contemplated by the self (ātman) with intense impetus, he quickly becomes that very thing, having lost all other memories.
वासनावेगवैवश्यात्स्वरूपं प्रजहाति तत् ।
भ्रान्तं पश्यति दुर्दृष्टिः सर्वं मदवशादिव ॥ ३२ ॥
भ्रान्तं पश्यति दुर्दृष्टिः सर्वं मदवशादिव ॥ ३२ ॥
vāsanāvegavaivaśyātsvarūpaṃ prajahāti tat ,
bhrāntaṃ paśyati durdṛṣṭiḥ sarvaṃ madavaśādiva 32
bhrāntaṃ paśyati durdṛṣṭiḥ sarvaṃ madavaśādiva 32
32.
vāsanāvegavaivaśyāt svarūpam prajahāti tat
bhrāntam paśyati durdr̥ṣṭiḥ sarvam madavaśāt iva
bhrāntam paśyati durdr̥ṣṭiḥ sarvam madavaśāt iva
32.
tat vāsanāvegavaivaśyāt svarūpam prajahāti
durdr̥ṣṭiḥ bhrāntam sarvam madavaśāt iva paśyati
durdr̥ṣṭiḥ bhrāntam sarvam madavaśāt iva paśyati
32.
Due to being overwhelmed by the force of his subtle impressions (vāsanā), that person abandons his true nature. With a distorted vision, he sees everything as delusory, as if under the influence of intoxication.
तादृग्रूपः स पुरुषो वासनाविवशीकृतः ।
यत्पश्यति तदेतत्तत्सद्वस्त्विति विमुह्यति ॥ ३३ ॥
यत्पश्यति तदेतत्तत्सद्वस्त्विति विमुह्यति ॥ ३३ ॥
tādṛgrūpaḥ sa puruṣo vāsanāvivaśīkṛtaḥ ,
yatpaśyati tadetattatsadvastviti vimuhyati 33
yatpaśyati tadetattatsadvastviti vimuhyati 33
33.
tādr̥grūpaḥ saḥ puruṣaḥ vāsanāvivarśīkr̥taḥ
yat paśyati tat etat tat sadvastu iti vimuhyati
yat paśyati tat etat tat sadvastu iti vimuhyati
33.
vāsanāvivarśīkr̥taḥ tādr̥grūpaḥ saḥ puruṣaḥ
yat paśyati tat etat tat sadvastu iti vimuhyati
yat paśyati tat etat tat sadvastu iti vimuhyati
33.
Such a person (puruṣa), overpowered by subtle impressions (vāsanā), becomes deluded: whatever he perceives, he takes that very thing to be the true reality (sadvastu), and thus becomes deluded.
असम्यग्दर्शनं यस्मादनात्मन्यात्मभावनम् ।
यदवस्तुनि वस्तुत्वं तच्चित्तं विद्धि राघव ॥ ३४ ॥
यदवस्तुनि वस्तुत्वं तच्चित्तं विद्धि राघव ॥ ३४ ॥
asamyagdarśanaṃ yasmādanātmanyātmabhāvanam ,
yadavastuni vastutvaṃ taccittaṃ viddhi rāghava 34
yadavastuni vastutvaṃ taccittaṃ viddhi rāghava 34
34.
asamyaṅdarśanam yasmāt anātmani ātmabhāvanam
yat avastuni vastutvam tat cittam viddhi rāghava
yat avastuni vastutvam tat cittam viddhi rāghava
34.
rāghava yasmāt asamyaṅdarśanam anātmani ātmabhāvanam
yat avastuni vastutvam tat cittam viddhi
yat avastuni vastutvam tat cittam viddhi
34.
Because, O Rāghava, that which is incorrect perception, the notion of self (ātman) in what is not the self, and the attribution of reality to what is unreal - know that to be the mind.
दृढाभ्यासपदार्थैकवासनादतिचञ्चलम् ।
चित्तं संजायते जन्मजरामरणकारणम् ॥ ३५ ॥
चित्तं संजायते जन्मजरामरणकारणम् ॥ ३५ ॥
dṛḍhābhyāsapadārthaikavāsanādaticañcalam ,
cittaṃ saṃjāyate janmajarāmaraṇakāraṇam 35
cittaṃ saṃjāyate janmajarāmaraṇakāraṇam 35
35.
dṛḍhābhāsapadārthaikavāsanāt aticañcalam
cittam saṃjāyate janmajarāmaraṇakāraṇam
cittam saṃjāyate janmajarāmaraṇakāraṇam
35.
dṛḍhābhāsapadārthaikavāsanāt aticañcalam
cittam janmajarāmaraṇakāraṇam saṃjāyate
cittam janmajarāmaraṇakāraṇam saṃjāyate
35.
The mind (citta), exceedingly restless due to a singular, strong mental impression (vāsanā) concerning an object of experience, becomes the cause of birth, old age, and death (saṃsāra).
यदा न वास्यते किंचिद्धेयोपादेयरूपि यत् ।
स्थीयते सकलं त्यक्त्वा तदा चित्तं न जायते ॥ ३६ ॥
स्थीयते सकलं त्यक्त्वा तदा चित्तं न जायते ॥ ३६ ॥
yadā na vāsyate kiṃciddheyopādeyarūpi yat ,
sthīyate sakalaṃ tyaktvā tadā cittaṃ na jāyate 36
sthīyate sakalaṃ tyaktvā tadā cittaṃ na jāyate 36
36.
yadā na vāsyate kiñcit heyopādeyarūpi yat
sthīyate sakalam tyaktvā tadā cittam na jāyate
sthīyate sakalam tyaktvā tadā cittam na jāyate
36.
yadā heyopādeyarūpi yat kiñcit na vāsyate
sakalam tyaktvā sthīyate tadā cittam na jāyate
sakalam tyaktvā sthīyate tadā cittam na jāyate
36.
When nothing that is in the form of what is to be rejected or accepted is mentally impressed, and everything is abandoned, then the mind (citta) does not arise.
अवासनत्वात्सततं यदा न मनुते मनः ।
अमनस्ता तदोदेति परमोपशमप्रदा ॥ ३७ ॥
अमनस्ता तदोदेति परमोपशमप्रदा ॥ ३७ ॥
avāsanatvātsatataṃ yadā na manute manaḥ ,
amanastā tadodeti paramopaśamapradā 37
amanastā tadodeti paramopaśamapradā 37
37.
avāsanatvāt satatam yadā na manute manaḥ
amanastā tadā udeti paramopaśamapradā
amanastā tadā udeti paramopaśamapradā
37.
yadā manas avāsanatvāt satatam na manute
tadā paramopaśamapradā amanastā udeti
tadā paramopaśamapradā amanastā udeti
37.
When the mind (manas) constantly does not perceive due to being free from latent impressions (vāsanā), then a state of no-mind (amanastā) arises, which bestows supreme tranquility.
यदा किंचिन्न संवित्तौ स्फुरत्यभ्रमिवाम्बरे ।
तदा पद्म इवाकाशे चित्तमन्तर्न जायते ॥ ३८ ॥
तदा पद्म इवाकाशे चित्तमन्तर्न जायते ॥ ३८ ॥
yadā kiṃcinna saṃvittau sphuratyabhramivāmbare ,
tadā padma ivākāśe cittamantarna jāyate 38
tadā padma ivākāśe cittamantarna jāyate 38
38.
yadā kiṃcit na saṃvittau sphurati abhram iva ambare
tadā padmam iva ākāśe cittam antar na jāyate
tadā padmam iva ākāśe cittam antar na jāyate
38.
yadā kiṃcit ambare abhram iva saṃvittau na sphurati
tadā cittam antaram ākāśe padmam iva na jāyate
tadā cittam antaram ākāśe padmam iva na jāyate
38.
When nothing whatsoever appears in consciousness - not even a fleeting thought, like a cloud flashing in the sky - then the mind (citta) does not arise internally, just as a lotus does not exist in the sky.
यदा न भाव्यते भावः क्वचिज्जगति वस्तुनि ।
तदा हृदम्बरे शून्ये कथं चित्तं प्रजायते ॥ ३९ ॥
तदा हृदम्बरे शून्ये कथं चित्तं प्रजायते ॥ ३९ ॥
yadā na bhāvyate bhāvaḥ kvacijjagati vastuni ,
tadā hṛdambare śūnye kathaṃ cittaṃ prajāyate 39
tadā hṛdambare śūnye kathaṃ cittaṃ prajāyate 39
39.
yadā na bhāvyate bhāvaḥ kvacit jagati vastuni
tadā hṛdambare śūnye katham cittam prajāyate
tadā hṛdambare śūnye katham cittam prajāyate
39.
yadā kvacit jagati vastuni bhāvaḥ na bhāvyate
tadā śūnye hṛdambare cittam katham prajāyate
tadā śūnye hṛdambare cittam katham prajāyate
39.
When no entity or object is perceived anywhere in the world, then how can the mind (citta) arise in the empty expanse of the heart?
एतावन्मात्रकं मन्ये रूपं चित्तस्य राघव ।
यद्भावनं वस्तुनोऽन्तर्वस्तुत्वेन रसेन च ॥ ४० ॥
यद्भावनं वस्तुनोऽन्तर्वस्तुत्वेन रसेन च ॥ ४० ॥
etāvanmātrakaṃ manye rūpaṃ cittasya rāghava ,
yadbhāvanaṃ vastuno'ntarvastutvena rasena ca 40
yadbhāvanaṃ vastuno'ntarvastutvena rasena ca 40
40.
etāvanmātrakam manye rūpam cittasya rāghava yat
bhāvanam vastunaḥ antar vastutvena rasena ca
bhāvanam vastunaḥ antar vastutvena rasena ca
40.
rāghava etāvanmātrakam cittasya rūpam manye yat
vastunaḥ antar vastutvena rasena ca bhāvanam
vastunaḥ antar vastutvena rasena ca bhāvanam
40.
O Rāghava, I consider the mind's (citta) nature (rūpam) to be merely this: the internal conceptualization of an object, perceiving it through its objective reality and its essence.
न किंचित्कल्पनायोग्यं दृश्यं भावयतस्ततः ।
आकाशकोशस्वच्छस्य कुतश्चित्तोदयो भवेत् ॥ ४१ ॥
आकाशकोशस्वच्छस्य कुतश्चित्तोदयो भवेत् ॥ ४१ ॥
na kiṃcitkalpanāyogyaṃ dṛśyaṃ bhāvayatastataḥ ,
ākāśakośasvacchasya kutaścittodayo bhavet 41
ākāśakośasvacchasya kutaścittodayo bhavet 41
41.
na kiṃcit kalpanāyogyam dṛśyam bhāvayataḥ tataḥ
ākāśakośasvacchasya kutaḥ cittodayaḥ bhavet
ākāśakośasvacchasya kutaḥ cittodayaḥ bhavet
41.
tataḥ kalpanāyogyam kiṃcit dṛśyam na bhāvayataḥ
ākāśakośasvacchasya kutaḥ cittodayaḥ bhavet
ākāśakośasvacchasya kutaḥ cittodayaḥ bhavet
41.
Therefore, for one who does not conceive of any perceivable object (dṛśyam) fit for imagination, and whose inner space (ākāśakośa) is utterly pure, from where could the arising of the mind (citta) occur?
यदभावनमास्थाय यदभावस्य भावनम् ।
यद्यथावस्तुदर्शित्वं तदचित्तत्वमुच्यते ॥ ४२ ॥
यद्यथावस्तुदर्शित्वं तदचित्तत्वमुच्यते ॥ ४२ ॥
yadabhāvanamāsthāya yadabhāvasya bhāvanam ,
yadyathāvastudarśitvaṃ tadacittatvamucyate 42
yadyathāvastudarśitvaṃ tadacittatvamucyate 42
42.
yat abhāvanam āsthāya yat abhāvasya bhāvanam
yat yathāvasta-darśitvam tat acittatvam ucyate
yat yathāvasta-darśitvam tat acittatvam ucyate
42.
yat abhāvanam āsthāya yat abhāvasya bhāvanam
yat yathāvasta-darśitvam tat acittatvam ucyate
yat yathāvasta-darśitvam tat acittatvam ucyate
42.
The state where one resorts to the absence of mental constructs, where there is contemplation of such absence, and where there is a perception of reality exactly as it is – that is declared to be the state of no-mind (acittatva).
सर्वमन्तः परित्यज्य शीतलाशयवर्ति यत् ।
वृत्तिस्थमपि तच्चित्तमसद्रूपमुदाहृतम् ॥ ४३ ॥
वृत्तिस्थमपि तच्चित्तमसद्रूपमुदाहृतम् ॥ ४३ ॥
sarvamantaḥ parityajya śītalāśayavarti yat ,
vṛttisthamapi taccittamasadrūpamudāhṛtam 43
vṛttisthamapi taccittamasadrūpamudāhṛtam 43
43.
sarvam antaḥ parityajya śītalāśaya-varti yat
vṛtti-stham api tat cittam asat-rūpam udāhṛtam
vṛtti-stham api tat cittam asat-rūpam udāhṛtam
43.
antaḥ sarvam parityajya yat śītalāśaya-varti
api vṛtti-stham tat cittam asat-rūpam udāhṛtam
api vṛtti-stham tat cittam asat-rūpam udāhṛtam
43.
Even the mind (citta) that, having entirely given up all internal activity, remains in a tranquil state, despite being engaged in mental modifications (vṛtti), is declared to be without substantial reality or of a non-existent nature.
वासनाया रसाध्यानाद्रागो यस्य न विद्यते ।
तस्य चित्तमचित्तत्वं गतं सत्त्वं तदुच्यते ॥ ४४ ॥
तस्य चित्तमचित्तत्वं गतं सत्त्वं तदुच्यते ॥ ४४ ॥
vāsanāyā rasādhyānādrāgo yasya na vidyate ,
tasya cittamacittatvaṃ gataṃ sattvaṃ taducyate 44
tasya cittamacittatvaṃ gataṃ sattvaṃ taducyate 44
44.
vāsanāyāḥ rasa-adhyānāt rāgaḥ yasya na vidyate
tasya cittam acittatvam gatam sattvam tat ucyate
tasya cittam acittatvam gatam sattvam tat ucyate
44.
yasya vāsanāyāḥ rasa-adhyānāt rāgaḥ na vidyate
tasya cittam acittatvam gatam tat sattvam ucyate
tasya cittam acittatvam gatam tat sattvam ucyate
44.
For whom attachment (rāga) does not exist, stemming from the contemplation of the essence of latent impressions (vāsanā), his mind (citta) has attained the state of no-mind (acittatva). That state is declared to be pure being (sattva).
घना न वासना यस्य पुनर्जननकारिणी ।
जीवन्मुक्तः स सत्त्वस्थश्चक्रभ्रमवदास्थितः ॥ ४५ ॥
जीवन्मुक्तः स सत्त्वस्थश्चक्रभ्रमवदास्थितः ॥ ४५ ॥
ghanā na vāsanā yasya punarjananakāriṇī ,
jīvanmuktaḥ sa sattvasthaścakrabhramavadāsthitaḥ 45
jīvanmuktaḥ sa sattvasthaścakrabhramavadāsthitaḥ 45
45.
ghanā na vāsanā yasya punar janana-kāriṇī
jīvanmuktaḥ sa sattva-sthaḥ cakra-bhrama-vat āsthitaḥ
jīvanmuktaḥ sa sattva-sthaḥ cakra-bhrama-vat āsthitaḥ
45.
yasya ghanā janana-kāriṇī vāsanā na (vidyate) sa
jīvanmuktaḥ sattva-sthaḥ cakra-bhrama-vat āsthitaḥ
jīvanmuktaḥ sattva-sthaḥ cakra-bhrama-vat āsthitaḥ
45.
He whose dense latent impressions (vāsanā) that cause rebirth are no longer present, that person is considered liberated while living (jīvanmukta), established in pure being (sattva), and his existence is like the spinning of a wheel (which continues by momentum).
भृष्टबीजोपमा येषां पुनर्जननवर्जिता ।
वासनारसनिर्हीना जीवन्मुक्ता हि ते स्थिताः ॥ ४६ ॥
वासनारसनिर्हीना जीवन्मुक्ता हि ते स्थिताः ॥ ४६ ॥
bhṛṣṭabījopamā yeṣāṃ punarjananavarjitā ,
vāsanārasanirhīnā jīvanmuktā hi te sthitāḥ 46
vāsanārasanirhīnā jīvanmuktā hi te sthitāḥ 46
46.
bhraṣṭabījopamā yeṣām punarjananavarjitā
vāsanārasanirhīnā jīvanmuktā hi te sthitāḥ
vāsanārasanirhīnā jīvanmuktā hi te sthitāḥ
46.
yeṣām vāsanārasanirhīnā bhraṣṭabījopamā punarjananavarjitāḥ,
te hi jīvanmuktāḥ sthitāḥ
te hi jīvanmuktāḥ sthitāḥ
46.
Those whose latent mental impressions (vāsanā) are like parched seeds, rendering them free from rebirth and devoid of the sustaining essence of such impressions, are indeed established as living liberated (jīvanmukta) individuals.
सत्त्वरूपपरिप्राप्तचित्तास्ते ज्ञानपारगाः ।
अचित्ता इति कथ्यन्ते देहान्ते व्योमरूपिणः ॥ ४७ ॥
अचित्ता इति कथ्यन्ते देहान्ते व्योमरूपिणः ॥ ४७ ॥
sattvarūpapariprāptacittāste jñānapāragāḥ ,
acittā iti kathyante dehānte vyomarūpiṇaḥ 47
acittā iti kathyante dehānte vyomarūpiṇaḥ 47
47.
sattvarūpapariprāptacittāḥ te jñānapāragāḥ
acittāḥ iti kathyante deha ante vyomarūpiṇaḥ
acittāḥ iti kathyante deha ante vyomarūpiṇaḥ
47.
te sattvarūpapariprāptacittāḥ jñānapāragāḥ iti acittāḥ kathyante.
deha ante vyomarūpiṇaḥ (bhavanti).
deha ante vyomarūpiṇaḥ (bhavanti).
47.
Those whose minds (citta) have fully attained the nature of pure being (sattva) and who have crossed beyond the limits of knowledge, are thus called 'mindless' (acitta). Upon the dissolution of the body, they assume a form like space, becoming boundless.
द्वे बीजे राम चित्तस्य प्राणस्पन्दनवासने ।
एकस्मिंश्च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥ ४८ ॥
एकस्मिंश्च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥ ४८ ॥
dve bīje rāma cittasya prāṇaspandanavāsane ,
ekasmiṃśca tayoḥ kṣīṇe kṣipraṃ dve api naśyataḥ 48
ekasmiṃśca tayoḥ kṣīṇe kṣipraṃ dve api naśyataḥ 48
48.
dve bīje rāma cittasya prāṇaspandanavāsane
ekasmin ca tayoḥ kṣīṇe kṣipram dve api naśyataḥ
ekasmin ca tayoḥ kṣīṇe kṣipram dve api naśyataḥ
48.
rāma,
cittasya dve bīje prāṇaspandanavāsane (staḥ).
tayoḥ ekasmin kṣīṇe ca,
dve api kṣipram naśyataḥ.
cittasya dve bīje prāṇaspandanavāsane (staḥ).
tayoḥ ekasmin kṣīṇe ca,
dve api kṣipram naśyataḥ.
48.
O Rāma, there are two primary seeds of the mind (citta): the pulsation of the vital breath (prāṇa) and latent mental impressions (vāsanā). If one of these two is weakened, both quickly cease to exist.
मिथः कारणमेते हि बीजे जन्मनि चेतसः ।
जलाङ्गीकरणे राम जलाशयघटाविव ॥ ४९ ॥
जलाङ्गीकरणे राम जलाशयघटाविव ॥ ४९ ॥
mithaḥ kāraṇamete hi bīje janmani cetasaḥ ,
jalāṅgīkaraṇe rāma jalāśayaghaṭāviva 49
jalāṅgīkaraṇe rāma jalāśayaghaṭāviva 49
49.
mithaḥ kāraṇam ete hi bīje janmani cetasaḥ
jalāṅgīkaraṇe rāma jalāśayaghaṭau iva
jalāṅgīkaraṇe rāma jalāśayaghaṭau iva
49.
rāma,
ete dve bīje hi cetasaḥ janmani mithaḥ kāraṇam.
(te) jalāṅgīkaraṇe jalāśayaghaṭau iva (bhavanti).
ete dve bīje hi cetasaḥ janmani mithaḥ kāraṇam.
(te) jalāṅgīkaraṇe jalāśayaghaṭau iva (bhavanti).
49.
O Rāma, these two seeds are indeed the interdependent cause for the origination of the mind (cetas), just as a reservoir and a pot are for the collection of water.
घना न वासना यस्य पुनर्जननकारिणी ।
बीजाङ्कुरवदेते हि संस्थिते तिलतैलवत् ॥ ५० ॥
बीजाङ्कुरवदेते हि संस्थिते तिलतैलवत् ॥ ५० ॥
ghanā na vāsanā yasya punarjananakāriṇī ,
bījāṅkuravadete hi saṃsthite tilatailavat 50
bījāṅkuravadete hi saṃsthite tilatailavat 50
50.
ghanā na vāsanā yasya punarjananakāriṇī
bījāṅkuravat ete hi saṃsthite tilatailavat
bījāṅkuravat ete hi saṃsthite tilatailavat
50.
yasya vāsanā punarjananakāriṇī na ghanā,
hi ete bījāṅkuravat tilatailavat saṃsthite.
hi ete bījāṅkuravat tilatailavat saṃsthite.
50.
For one whose latent desire (vāsanā) - the cause of rebirth (punarjanana) - is not dense, there is no rebirth. Indeed, these two [desire and rebirth] are inherently established like a seed and its sprout, or like sesame and its oil.
अविनाभाविनी नित्यं कालाकाङ्क्षिक्रमे तथा ।
सर्वमुत्पादयत्येतच्चित्तकः संविदात्मकः ॥ ५१ ॥
सर्वमुत्पादयत्येतच्चित्तकः संविदात्मकः ॥ ५१ ॥
avinābhāvinī nityaṃ kālākāṅkṣikrame tathā ,
sarvamutpādayatyetaccittakaḥ saṃvidātmakaḥ 51
sarvamutpādayatyetaccittakaḥ saṃvidātmakaḥ 51
51.
avinābhāvinī nityam kālākāṅkṣikrame tathā
sarvam utpādayati etat cittakaḥ saṃvidātmakaḥ
sarvam utpādayati etat cittakaḥ saṃvidātmakaḥ
51.
avinābhāvinī nityam tathā kālākāṅkṣikrame etat cittakaḥ saṃvidātmakaḥ sarvam utpādayati.
51.
This mind-essence (cittaka), which is eternally inseparable and of the nature of consciousness (saṃvidātmaka), produces everything in an unfolding temporal sequence.
यथाप्राणेन्द्रियानन्दमानन्दपवनावुभौ ।
चित्तस्योत्पादिके सार्धं यदैते वासने तदा ॥ ५२ ॥
चित्तस्योत्पादिके सार्धं यदैते वासने तदा ॥ ५२ ॥
yathāprāṇendriyānandamānandapavanāvubhau ,
cittasyotpādike sārdhaṃ yadaite vāsane tadā 52
cittasyotpādike sārdhaṃ yadaite vāsane tadā 52
52.
yathā prāṇendriyānandam ānandapavanau ubhau
cittasya utpādike sārdham yadā ete vāsane tadā
cittasya utpādike sārdham yadā ete vāsane tadā
52.
yathā ānandapavanau ubhau prāṇendriyānandam [kurutaḥ],
tadā yadā ete vāsane sārdham [bhavaḥ],
[tadā] cittasya utpādike [bhavataḥ].
tadā yadā ete vāsane sārdham [bhavaḥ],
[tadā] cittasya utpādike [bhavataḥ].
52.
Just as both delight (ānanda) and vital breath (pavana) together create the delight experienced by the vital breath (prāṇa) and senses, so too, when these two latent desires (vāsanā) are conjoined, they become the producers of the mind (citta).
आमोदपुष्पवत्तैलतिलवच्च व्यवस्थिते ।
वासनावशतः प्राणस्पन्दस्तेन च वासना ॥ ५३ ॥
वासनावशतः प्राणस्पन्दस्तेन च वासना ॥ ५३ ॥
āmodapuṣpavattailatilavacca vyavasthite ,
vāsanāvaśataḥ prāṇaspandastena ca vāsanā 53
vāsanāvaśataḥ prāṇaspandastena ca vāsanā 53
53.
āmodapuṣpavat tailatilavat ca vyavasthite
vāsanāvaśataḥ prāṇaspandaḥ tena ca vāsanā
vāsanāvaśataḥ prāṇaspandaḥ tena ca vāsanā
53.
ete [vāsane] āmodapuṣpavat ca tailatilavat ca vyavasthite.
vāsanāvaśataḥ prāṇaspandaḥ [bhavaḥ],
tena ca vāsanā [bhavaḥ].
vāsanāvaśataḥ prāṇaspandaḥ [bhavaḥ],
tena ca vāsanā [bhavaḥ].
53.
These two [latent desires (vāsanā)] are established like fragrant flowers, and like sesame and its oil. The movement of the vital breath (prāṇaspanda) arises due to the influence of desire (vāsanā), and by that [movement of vital breath], desire (vāsanā) in turn [is generated or sustained].
जायते चित्तबीजस्य तेन बीजाङ्कुरक्रमः ।
वासनोत्प्लवमानत्वात्संवित्प्रक्षोभकर्मणा ॥ ५४ ॥
वासनोत्प्लवमानत्वात्संवित्प्रक्षोभकर्मणा ॥ ५४ ॥
jāyate cittabījasya tena bījāṅkurakramaḥ ,
vāsanotplavamānatvātsaṃvitprakṣobhakarmaṇā 54
vāsanotplavamānatvātsaṃvitprakṣobhakarmaṇā 54
54.
jāyate cittabījasya tena bījāṅkurakramaḥ
vāsanā-utplavamānatvāt saṃvitprakṣobhakarmaṇā
vāsanā-utplavamānatvāt saṃvitprakṣobhakarmaṇā
54.
tena cittabījasya bījāṅkurakramaḥ jāyate
vāsanā-utplavamānatvāt saṃvitprakṣobhakarmaṇā
vāsanā-utplavamānatvāt saṃvitprakṣobhakarmaṇā
54.
Thereby, the seed-sprout process of the mental seed (citta) arises, due to the agitation of consciousness (saṃvit) which is caused by the surging forth of latent impressions (vāsanā).
संविदं बोधयंस्तेन चित्तबालः प्रजायते ।
एवं हि वासनाप्राणस्पन्दौ द्वौ तस्य कारणम् ॥ ५६ ॥
एवं हि वासनाप्राणस्पन्दौ द्वौ तस्य कारणम् ॥ ५६ ॥
saṃvidaṃ bodhayaṃstena cittabālaḥ prajāyate ,
evaṃ hi vāsanāprāṇaspandau dvau tasya kāraṇam 56
evaṃ hi vāsanāprāṇaspandau dvau tasya kāraṇam 56
56.
saṃvidam bodhayan tena cittabālaḥ prajāyate
evam hi vāsanā-prāṇaspandau dvau tasya kāraṇam
evam hi vāsanā-prāṇaspandau dvau tasya kāraṇam
56.
tena saṃvidam bodhayan cittabālaḥ prajāyate.
evam hi vāsanā-prāṇaspandau dvau tasya kāraṇam.
evam hi vāsanā-prāṇaspandau dvau tasya kāraṇam.
56.
By thereby awakening consciousness (saṃvid), the mind-child (citta) arises. Indeed, in this way, these two - latent impressions (vāsanā) and the pulsation of vital breath (prāṇa) - are its cause.
तयोरेकक्षये नाशो द्वयोश्चित्तस्य राघव ।
सुखदुःखमनःस्पन्द शारीरकवृहत्फलम् ॥ ५७ ॥
सुखदुःखमनःस्पन्द शारीरकवृहत्फलम् ॥ ५७ ॥
tayorekakṣaye nāśo dvayościttasya rāghava ,
sukhaduḥkhamanaḥspanda śārīrakavṛhatphalam 57
sukhaduḥkhamanaḥspanda śārīrakavṛhatphalam 57
57.
tayoḥ ekakṣaye nāśaḥ dvayoḥ cittasya rāghava
sukhaduḥkhamanaḥspanda śārīrakavṛhatphalam
sukhaduḥkhamanaḥspanda śārīrakavṛhatphalam
57.
rāghava! tayoḥ ekakṣaye dvayoḥ cittasya nāśaḥ (bhavati).
sukhaduḥkhamanaḥspanda śārīrakavṛhatphalam (asti).
sukhaduḥkhamanaḥspanda śārīrakavṛhatphalam (asti).
57.
O Rāghava, upon the destruction of one of those two (causes), there is the cessation of the mind (citta) because both (causes) are effectively eliminated. The mind's (manas) pulsation of happiness and sorrow is the great fruit of physical existence.
कार्यपल्लविताकारं कृतिव्रततिवेष्टितम् ।
तृष्णाकृष्णाहिवलितं रागरोगबकालयम् ॥ ५८ ॥
तृष्णाकृष्णाहिवलितं रागरोगबकालयम् ॥ ५८ ॥
kāryapallavitākāraṃ kṛtivratativeṣṭitam ,
tṛṣṇākṛṣṇāhivalitaṃ rāgarogabakālayam 58
tṛṣṇākṛṣṇāhivalitaṃ rāgarogabakālayam 58
58.
kāryapallavitākāram kṛtivratativeṣṭitam
tṛṣṇākṛṣṇāhivalitam rāgarogabakālayam
tṛṣṇākṛṣṇāhivalitam rāgarogabakālayam
58.
kāryapallavitākāram kṛtivratativeṣṭitam
tṛṣṇākṛṣṇāhivalitam rāgarogabakālayam
tṛṣṇākṛṣṇāhivalitam rāgarogabakālayam
58.
Its form appears to blossom with actions, it is entwined by the creeper of deeds, coiled by the black serpent of craving (tṛṣṇā), and serving as the abode for the crane-like disease of attachment (rāga).
प्राणस्पन्दं बोधयति तेन चित्तं प्रजायते ।
प्राणः स्पन्दनधर्मित्वात्स्पन्दते स्पृष्टहृद्गुणः ॥ ५९ ॥
प्राणः स्पन्दनधर्मित्वात्स्पन्दते स्पृष्टहृद्गुणः ॥ ५९ ॥
prāṇaspandaṃ bodhayati tena cittaṃ prajāyate ,
prāṇaḥ spandanadharmitvātspandate spṛṣṭahṛdguṇaḥ 59
prāṇaḥ spandanadharmitvātspandate spṛṣṭahṛdguṇaḥ 59
59.
prāṇaspandam bodhayati tena cittam prajāyate
prāṇaḥ spandanadharmitvāt spandate spṛṣṭahṛdguṇaḥ
prāṇaḥ spandanadharmitvāt spandate spṛṣṭahṛdguṇaḥ
59.
(an implicit agent) prāṇaspandam bodhayati,
tena cittam prajāyate.
spṛṣṭahṛdguṇaḥ prāṇaḥ spandanadharmitvāt spandate.
tena cittam prajāyate.
spṛṣṭahṛdguṇaḥ prāṇaḥ spandanadharmitvāt spandate.
59.
It awakens the pulsation of the vital breath (prāṇa), and through that, the mind (citta) arises. The vital breath (prāṇa), due to its intrinsic nature (dharma) of vibration, pulsates when it is touched by the heart's quality.
प्रपातयति वातौघः कालपक्वफलं यथा ।
पाण्डुरीकृतसर्वाशं स्थगिताखिलदर्शनम् ॥ ६० ॥
पाण्डुरीकृतसर्वाशं स्थगिताखिलदर्शनम् ॥ ६० ॥
prapātayati vātaughaḥ kālapakvaphalaṃ yathā ,
pāṇḍurīkṛtasarvāśaṃ sthagitākhiladarśanam 60
pāṇḍurīkṛtasarvāśaṃ sthagitākhiladarśanam 60
60.
prapātayati vātaughaḥ kālapakvaphaḷam yathā
pāṇḍurīkṛtasarvāśam stagitākhiladarśanam
pāṇḍurīkṛtasarvāśam stagitākhiladarśanam
60.
yathā vātaughaḥ kālapakvaphaḷam pāṇḍurīkṛtasarvāśam
stagitākhiladarśanam prapātayati
stagitākhiladarśanam prapātayati
60.
Just as a gust of wind fells a fruit ripened by time, so too does it bring down that which has all its hopes rendered pale and all its vision obscured.
विलोलजलदाकारमज्ञानावकरोत्थितम् ।
तृष्णातृणलवव्याप्तं स्तम्भाकृति शरीरकम् ॥ ६१ ॥
तृष्णातृणलवव्याप्तं स्तम्भाकृति शरीरकम् ॥ ६१ ॥
vilolajaladākāramajñānāvakarotthitam ,
tṛṣṇātṛṇalavavyāptaṃ stambhākṛti śarīrakam 61
tṛṣṇātṛṇalavavyāptaṃ stambhākṛti śarīrakam 61
61.
vilolajaladākāram ajñānāvakarotthitam
tṛṣṇātṛṇalavavyāptam stambhākṛti śarīrakam
tṛṣṇātṛṇalavavyāptam stambhākṛti śarīrakam
61.
śarīrakam vilolajaladākāram ajñānāvakarotthitam
tṛṣṇātṛṇalavavyāptam stambhākṛti
tṛṣṇātṛṇalavavyāptam stambhākṛti
61.
This body (śarīrakam), whose form is like trembling clouds, which has arisen from the heap of ignorance (ajñāna), which is pervaded by tiny blades of craving (tṛṣṇā), and which has the appearance of a pillar.
स्फुरत्तनु तनुक्षुब्धं सुखमुत्प्लवनं प्रति ।
अन्तःस्थितमहालोकमपश्यत्प्रविलीयते ॥ ६२ ॥
अन्तःस्थितमहालोकमपश्यत्प्रविलीयते ॥ ६२ ॥
sphurattanu tanukṣubdhaṃ sukhamutplavanaṃ prati ,
antaḥsthitamahālokamapaśyatpravilīyate 62
antaḥsthitamahālokamapaśyatpravilīyate 62
62.
sphurattanu tanukṣubdham sukham utplavanam
prati antaḥsthita mahālokam apaśyat pravilīyate
prati antaḥsthita mahālokam apaśyat pravilīyate
62.
sphurattanu tanukṣubdham sukham utplavanam
prati antaḥsthita mahālokam apaśyat pravilīyate
prati antaḥsthita mahālokam apaśyat pravilīyate
62.
A subtly vibrating being, slightly agitated, striving to rise towards joy, dissolves without perceiving the great light residing within.
पवनस्पन्दरोधाच्च राम चित्तरजः क्षणात् ।
वासनाप्राणपवनस्पन्दयोरनयोर्द्वयोः ॥ ६३ ॥
वासनाप्राणपवनस्पन्दयोरनयोर्द्वयोः ॥ ६३ ॥
pavanaspandarodhācca rāma cittarajaḥ kṣaṇāt ,
vāsanāprāṇapavanaspandayoranayordvayoḥ 63
vāsanāprāṇapavanaspandayoranayordvayoḥ 63
63.
pavana-spanda-rodhāt ca rāma citta-rajaḥ kṣaṇāt
| vāsanā-prāṇa-pavana-spandayor anayoḥ dvayoḥ
| vāsanā-prāṇa-pavana-spandayor anayoḥ dvayoḥ
63.
rāma,
pavana-spanda-rodhāt ca citta-rajaḥ kṣaṇāt.
anayoḥ dvayoḥ vāsanā-prāṇa-pavana-spandayoḥ.
pavana-spanda-rodhāt ca citta-rajaḥ kṣaṇāt.
anayoḥ dvayoḥ vāsanā-prāṇa-pavana-spandayoḥ.
63.
O Rama, by restraining the movement of the vital breath (prāṇa), the mind's impurity instantly subsides. This statement concerns the two - latent impressions (vāsana) and the movement of the vital breath (prāṇa-pavana-spanda) - that are fundamentally interconnected.
संवेद्यं बीजमित्युक्तं स्फुरतस्तौ यतस्ततः ।
हृदि संवेद्यमाप्यैव प्राणस्पन्दोऽथ वासना ॥ ६४ ॥
हृदि संवेद्यमाप्यैव प्राणस्पन्दोऽथ वासना ॥ ६४ ॥
saṃvedyaṃ bījamityuktaṃ sphuratastau yatastataḥ ,
hṛdi saṃvedyamāpyaiva prāṇaspando'tha vāsanā 64
hṛdi saṃvedyamāpyaiva prāṇaspando'tha vāsanā 64
64.
saṃvedyam bījam iti uktam sphurataḥ tau yataḥ tataḥ
| hṛdi saṃvedyam āpya eva prāṇa-spandaḥ atha vāsanā
| hṛdi saṃvedyam āpya eva prāṇa-spandaḥ atha vāsanā
64.
saṃvedyam bījam iti uktam.
yataḥ tataḥ tau sphurataḥ.
hṛdi saṃvedyam āpya eva prāṇa-spandaḥ atha vāsanā.
yataḥ tataḥ tau sphurataḥ.
hṛdi saṃvedyam āpya eva prāṇa-spandaḥ atha vāsanā.
64.
The perceivable object (saṃvedya) is declared to be the seed of these two, because from it they manifest. The movement of vital breath (prāṇa-spanda) and latent impressions (vāsana) arise in the heart only by attaining a perceivable object (saṃvedya).
उदेति तस्मात्संवेद्यं कथितं बीजमेतयोः ।
संवेद्यसंपरित्यागात्प्राणस्पन्दनवासने ॥ ६५ ॥
संवेद्यसंपरित्यागात्प्राणस्पन्दनवासने ॥ ६५ ॥
udeti tasmātsaṃvedyaṃ kathitaṃ bījametayoḥ ,
saṃvedyasaṃparityāgātprāṇaspandanavāsane 65
saṃvedyasaṃparityāgātprāṇaspandanavāsane 65
65.
udeti tasmāt saṃvedyam kathitam bījam etayoḥ
| saṃvedya-saṃparityāgāt prāṇa-spandana-vāsane
| saṃvedya-saṃparityāgāt prāṇa-spandana-vāsane
65.
tasmāt saṃvedyam etayoḥ bījam kathitam udeti.
saṃvedya-saṃparityāgāt prāṇa-spandana-vāsane.
saṃvedya-saṃparityāgāt prāṇa-spandana-vāsane.
65.
Therefore, the perceivable object (saṃvedya) is declared to be the seed of these two, from which they arise. By completely abandoning the perceivable object (saṃvedya), both the movement of vital breath (prāṇa-spandana) and latent impressions (vāsana) are undermined.
समूलं नश्यतः क्षिप्रं मूलच्छेदादिव द्रुमः ।
संविदं विद्धि संवेद्यं बीजं धीरतया विना ॥ ६६ ॥
संविदं विद्धि संवेद्यं बीजं धीरतया विना ॥ ६६ ॥
samūlaṃ naśyataḥ kṣipraṃ mūlacchedādiva drumaḥ ,
saṃvidaṃ viddhi saṃvedyaṃ bījaṃ dhīratayā vinā 66
saṃvidaṃ viddhi saṃvedyaṃ bījaṃ dhīratayā vinā 66
66.
samūlam naśyataḥ kṣipram mūla-cchedāt iva drumaḥ
| saṃvidam viddhi saṃvedyam bījam dhīratayā vinā
| saṃvidam viddhi saṃvedyam bījam dhīratayā vinā
66.
(te dvau) samūlam kṣipram naśyataḥ,
drumaḥ mūla-cchedāt iva.
dhīratayā vinā saṃvidam saṃvedyam bījam viddhi.
drumaḥ mūla-cchedāt iva.
dhīratayā vinā saṃvidam saṃvedyam bījam viddhi.
66.
They are swiftly destroyed root and all, just as a tree by the cutting of its root. Know consciousness (saṃvid) to be the perceivable object (saṃvedya), the seed, even without steadfastness.
न संभवति संवेद्यं तैलहीनस्तिलो यथा ।
न बहिर्नान्तरे किंचित्संवेद्यं विद्यते पृथक् ॥ ६७ ॥
न बहिर्नान्तरे किंचित्संवेद्यं विद्यते पृथक् ॥ ६७ ॥
na saṃbhavati saṃvedyaṃ tailahīnastilo yathā ,
na bahirnāntare kiṃcitsaṃvedyaṃ vidyate pṛthak 67
na bahirnāntare kiṃcitsaṃvedyaṃ vidyate pṛthak 67
67.
na saṃbhavati saṃvedyam tailahīnaḥ tilaḥ yathā | na
bahiḥ na antare kiñcit saṃvedyam vidyate pṛthak ||
bahiḥ na antare kiñcit saṃvedyam vidyate pṛthak ||
67.
na saṃvedyam saṃbhavati,
yathā tailahīnaḥ tilaḥ.
na bahiḥ na antare kiñcit saṃvedyam pṛthak vidyate.
yathā tailahīnaḥ tilaḥ.
na bahiḥ na antare kiñcit saṃvedyam pṛthak vidyate.
67.
The object of perception or knowledge cannot exist, just as a sesame seed without oil cannot produce oil. Nothing perceivable exists separately, either externally or internally.
संवित्स्फुरन्ती संकल्पात्संवेद्यं पश्यति स्वतः ।
स्वप्ने यथात्ममरणं तथा देशान्तरस्थितिः ॥ ६८ ॥
स्वप्ने यथात्ममरणं तथा देशान्तरस्थितिः ॥ ६८ ॥
saṃvitsphurantī saṃkalpātsaṃvedyaṃ paśyati svataḥ ,
svapne yathātmamaraṇaṃ tathā deśāntarasthitiḥ 68
svapne yathātmamaraṇaṃ tathā deśāntarasthitiḥ 68
68.
saṃvit sphurantī saṃkalpāt saṃvedyam paśyati svataḥ |
svapne yathā ātma-maraṇam tathā deśāntara-sthitiḥ ||
svapne yathā ātma-maraṇam tathā deśāntara-sthitiḥ ||
68.
saṃvit saṃkalpāt sphurantī saṃvedyam svataḥ paśyati.
yathā svapne ātma-maraṇam tathā deśāntara-sthitiḥ (paśyati).
yathā svapne ātma-maraṇam tathā deśāntara-sthitiḥ (paśyati).
68.
Consciousness (saṃvit), manifesting from a mental construct (saṅkalpa), perceives an object of knowledge (saṃvedya) by itself. This is just like how in a dream, one experiences one's own death or relocation to another country.
स्वचमत्कारयोगेन संवेद्यं संविदस्तथा ।
स्ववेदनं स्वसंकल्पात्संविदो यत्र वर्तते ॥ ६९ ॥
स्ववेदनं स्वसंकल्पात्संविदो यत्र वर्तते ॥ ६९ ॥
svacamatkārayogena saṃvedyaṃ saṃvidastathā ,
svavedanaṃ svasaṃkalpātsaṃvido yatra vartate 69
svavedanaṃ svasaṃkalpātsaṃvido yatra vartate 69
69.
sva-camatkāra-yogena saṃvedyam saṃvidaḥ tathā |
sva-vedanam sva-saṅkalpāt saṃvidaḥ yatra vartate ||
sva-vedanam sva-saṅkalpāt saṃvidaḥ yatra vartate ||
69.
tathā saṃvidaḥ saṃvedyam sva-camatkāra-yogena (vartate).
yatra saṃvidaḥ sva-saṅkalpāt sva-vedanam vartate.
yatra saṃvidaḥ sva-saṅkalpāt sva-vedanam vartate.
69.
Similarly, through the application (yoga) of its own inherent wondrous nature (camatkāra), the object of perception (saṃvedya) manifests to consciousness (saṃvid). This is where the self-awareness (sva-vedana) of consciousness (saṃvid) proceeds from its own mental construct (saṅkalpa).
जगज्जालमतो भाति तदिदं रघुनन्दन ।
यथा बालस्य वेतालः स्वसंकल्पोद्भवाद्भवेत् ॥ ७० ॥
यथा बालस्य वेतालः स्वसंकल्पोद्भवाद्भवेत् ॥ ७० ॥
jagajjālamato bhāti tadidaṃ raghunandana ,
yathā bālasya vetālaḥ svasaṃkalpodbhavādbhavet 70
yathā bālasya vetālaḥ svasaṃkalpodbhavādbhavet 70
70.
jagat-jālam ataḥ bhāti tat idam raghunandana | yathā
bālasya vetālaḥ sva-saṅkalpa-udbhavāt bhavet ||
bālasya vetālaḥ sva-saṅkalpa-udbhavāt bhavet ||
70.
raghunandana,
ataḥ idam tat jagat-jālam bhāti.
yathā bālasya sva-saṅkalpa-udbhavāt vetālaḥ bhavet.
ataḥ idam tat jagat-jālam bhāti.
yathā bālasya sva-saṅkalpa-udbhavāt vetālaḥ bhavet.
70.
Therefore, this entire network of the world (jagat-jāla) appears, O Rāma. This is just like how a ghost (vetāla) might arise for a child, born from his own mental construct (saṅkalpa).
पुरुषत्वं यथा स्थाणोः संवेद्यं संविदस्तथा ।
यथा चन्द्रार्करश्मीनां दण्डता रेणुता तथा ॥ ७१ ॥
यथा चन्द्रार्करश्मीनां दण्डता रेणुता तथा ॥ ७१ ॥
puruṣatvaṃ yathā sthāṇoḥ saṃvedyaṃ saṃvidastathā ,
yathā candrārkaraśmīnāṃ daṇḍatā reṇutā tathā 71
yathā candrārkaraśmīnāṃ daṇḍatā reṇutā tathā 71
71.
puruṣatvam yathā sthāṇoḥ saṃvedyam saṃvidaḥ tathā
yathā candrārkaraśmīnām daṇḍatā reṇutā tathā
yathā candrārkaraśmīnām daṇḍatā reṇutā tathā
71.
yathā puruṣatvam sthāṇoḥ saṃvedyam,
tathā saṃvidaḥ yathā candrārkaraśmīnām daṇḍatā reṇutā (ca),
tathā (saṃvidaḥ)
tathā saṃvidaḥ yathā candrārkaraśmīnām daṇḍatā reṇutā (ca),
tathā (saṃvidaḥ)
71.
Just as the characteristic of a human being (puruṣatva) is perceived in a tree-stump (sthāṇu), so too is the entire knowable world perceived in consciousness (saṃvit). Similarly, just as the appearance of a rod or dust particles is perceived in the rays of the moon and sun, so it is.
यथा नौस्थाचलस्पन्दः संवेद्यं संविदस्तथा ।
एतन्मिथ्या हि दुर्ज्ञानं सम्यग्ज्ञानाद्विलीयते ॥ ७२ ॥
एतन्मिथ्या हि दुर्ज्ञानं सम्यग्ज्ञानाद्विलीयते ॥ ७२ ॥
yathā nausthācalaspandaḥ saṃvedyaṃ saṃvidastathā ,
etanmithyā hi durjñānaṃ samyagjñānādvilīyate 72
etanmithyā hi durjñānaṃ samyagjñānādvilīyate 72
72.
yathā nau-sthā-acala-spandaḥ saṃvedyam saṃvidaḥ
tathā etat mithyā hi durjñānam samyak-jñānāt vilīyate
tathā etat mithyā hi durjñānam samyak-jñānāt vilīyate
72.
yathā nau-sthā-acala-spandaḥ saṃvedyam,
tathā saṃvidaḥ etat hi mithyā durjñānam,
(etat) samyak-jñānāt vilīyate
tathā saṃvidaḥ etat hi mithyā durjñānam,
(etat) samyak-jñānāt vilīyate
72.
Just as the perceived movement of a stationary object (acala-spanda) by one who is in a boat (nau-sthā) is knowable, so too is everything knowable perceived in consciousness (saṃvit). This (illusory perception) is indeed false and a misconception (durjñāna), yet it dissolves through right knowledge (samyag-jñāna).
रज्ज्वामिव भुजङ्गत्वं द्वीन्दुत्वं स्वीक्षितादिव ।
शुद्धैव संवित्त्रिजगत्सवेद्यं नान्यदस्त्यलम् ॥ ७३ ॥
शुद्धैव संवित्त्रिजगत्सवेद्यं नान्यदस्त्यलम् ॥ ७३ ॥
rajjvāmiva bhujaṅgatvaṃ dvīndutvaṃ svīkṣitādiva ,
śuddhaiva saṃvittrijagatsavedyaṃ nānyadastyalam 73
śuddhaiva saṃvittrijagatsavedyaṃ nānyadastyalam 73
73.
rajjvām iva bhujangatvam dvi-indutvam sva-īkṣitāt iva
śuddhā eva saṃvit tri-jagat-saṃvedyam na anyat asti alam
śuddhā eva saṃvit tri-jagat-saṃvedyam na anyat asti alam
73.
yathā rajjvām bhujangatvam iva,
yathā sva-īkṣitāt dvi-indutvam iva,
tathā śuddhā eva saṃvit tri-jagat-saṃvedyam (asti) na anyat asti alam
yathā sva-īkṣitāt dvi-indutvam iva,
tathā śuddhā eva saṃvit tri-jagat-saṃvedyam (asti) na anyat asti alam
73.
Just as the characteristic of a snake (bhujangatva) is perceived in a rope, and the state of being two moons (dvi-indutva) is perceived due to one's own (defective) vision, so too is pure consciousness (saṃvit) itself the knowable three worlds (trijagat-saṃvedyam). Nothing else truly exists.
इत्यन्तर्निश्चयो रूढः सम्यग्ज्ञानं विदुर्बुधाः ।
पूर्वं दृष्टमदृष्टं वा यदस्याः प्रतिभासते ॥ ७४ ॥
पूर्वं दृष्टमदृष्टं वा यदस्याः प्रतिभासते ॥ ७४ ॥
ityantarniścayo rūḍhaḥ samyagjñānaṃ vidurbudhāḥ ,
pūrvaṃ dṛṣṭamadṛṣṭaṃ vā yadasyāḥ pratibhāsate 74
pūrvaṃ dṛṣṭamadṛṣṭaṃ vā yadasyāḥ pratibhāsate 74
74.
iti antar-niścayaḥ rūḍhaḥ samyak-jñānam viduḥ budhāḥ
pūrvam dṛṣṭam adṛṣṭam vā yat asyāḥ pratibhāsate
pūrvam dṛṣṭam adṛṣṭam vā yat asyāḥ pratibhāsate
74.
budhāḥ (etat) iti rūḍhaḥ antar-niścayaḥ samyak-jñānam
viduḥ yat pūrvam dṛṣṭam adṛṣṭam vā asyāḥ pratibhāsate
viduḥ yat pūrvam dṛṣṭam adṛṣṭam vā asyāḥ pratibhāsate
74.
The wise (budhāḥ) know that this firm inner conviction (antar-niścaya) is right knowledge (samyag-jñāna). Whatever appears from this (consciousness, asyāḥ), whether it was previously perceived or unperceived, (they understand to be merely an appearance).
संविदस्तत्प्रयत्नेन मार्जनीयं विजानता ।
तदमार्जनमात्रं हि महासंसारसंगतम् ॥ ७५ ॥
तदमार्जनमात्रं हि महासंसारसंगतम् ॥ ७५ ॥
saṃvidastatprayatnena mārjanīyaṃ vijānatā ,
tadamārjanamātraṃ hi mahāsaṃsārasaṃgatam 75
tadamārjanamātraṃ hi mahāsaṃsārasaṃgatam 75
75.
saṃvidaḥ tat prayatnena mārjanīyam vijānatā
tat amārjanamātram hi mahāsaṃsārasaṅgatam
tat amārjanamātram hi mahāsaṃsārasaṅgatam
75.
vijānatā prayatnena saṃvidaḥ tat mārjanīyam
hi tat amārjanamātram mahāsaṃsārasaṅgatam
hi tat amārjanamātram mahāsaṃsārasaṅgatam
75.
One who understands should diligently wipe away that particular consciousness (saṃvid). For merely failing to wipe it away is indeed connected with the great cycle of transmigration (saṃsāra).
तत्प्रमार्जनमात्रं तु मोक्ष इत्यनुभूयते ।
संवेदनमनन्ताय दुःखाय जननात्मने ॥ ७६ ॥
संवेदनमनन्ताय दुःखाय जननात्मने ॥ ७६ ॥
tatpramārjanamātraṃ tu mokṣa ityanubhūyate ,
saṃvedanamanantāya duḥkhāya jananātmane 76
saṃvedanamanantāya duḥkhāya jananātmane 76
76.
tat pramārjanamātram tu mokṣaḥ iti anubhūyate
saṃvedanam anantāya duḥkhāya jananātmane
saṃvedanam anantāya duḥkhāya jananātmane
76.
tu tat pramārjanamātram mokṣaḥ iti anubhūyate
saṃvedanam anantāya duḥkhāya jananātmane
saṃvedanam anantāya duḥkhāya jananātmane
76.
On the other hand, merely that complete purification is experienced as final liberation (mokṣa). Whereas, consciousness (saṃvedana) itself leads to endless suffering, characterized by the cycle of birth (jananātman).
असंवित्तिरजाड्यस्था सुखायाजननात्मने ।
अजडो गलितानन्दस्त्यक्तसंवेदनो भव ।
असंवेद्यप्रबुद्धात्मा यस्तु स त्वं रघूद्वह ॥ ७७ ॥
अजडो गलितानन्दस्त्यक्तसंवेदनो भव ।
असंवेद्यप्रबुद्धात्मा यस्तु स त्वं रघूद्वह ॥ ७७ ॥
asaṃvittirajāḍyasthā sukhāyājananātmane ,
ajaḍo galitānandastyaktasaṃvedano bhava ,
asaṃvedyaprabuddhātmā yastu sa tvaṃ raghūdvaha 77
ajaḍo galitānandastyaktasaṃvedano bhava ,
asaṃvedyaprabuddhātmā yastu sa tvaṃ raghūdvaha 77
77.
asaṃvittiḥ ajāḍyasthā sukhāya
ajananaātmane ajaḍaḥ galitānandaḥ
tyaktasaṃvedanaḥ bhava asaṃvedyaprabuddhātmā
yaḥ tu saḥ tvam raghūdvaha
ajananaātmane ajaḍaḥ galitānandaḥ
tyaktasaṃvedanaḥ bhava asaṃvedyaprabuddhātmā
yaḥ tu saḥ tvam raghūdvaha
77.
ajāḍyasthā asaṃvittiḥ sukhāya
ajananaātmane ajaḍaḥ galitānandaḥ
tyaktasaṃvedanaḥ bhava he raghūdvaha
yaḥ tu asaṃvedyaprabuddhātmā saḥ tvam
ajananaātmane ajaḍaḥ galitānandaḥ
tyaktasaṃvedanaḥ bhava he raghūdvaha
yaḥ tu asaṃvedyaprabuddhātmā saḥ tvam
77.
The absence of consciousness (asaṃvitti), abiding in a state of non-dullness, leads to happiness and the condition of never being born again. Be free from dullness, transcending (personal) joy (ānanda), and relinquishing all sensation (saṃvedana)! You, O Raghūdvaha, are indeed that one whose self (ātman) is awakened by that which is imperceptible (asaṃvedya).
श्रीराम उवाच ।
अजडश्चाप्यसंवित्तिः कीदृशो भवति प्रभो ।
असंवित्तौ च जाड्यं तत्कथं वा विनिवर्तते ॥ ७८ ॥
अजडश्चाप्यसंवित्तिः कीदृशो भवति प्रभो ।
असंवित्तौ च जाड्यं तत्कथं वा विनिवर्तते ॥ ७८ ॥
śrīrāma uvāca ,
ajaḍaścāpyasaṃvittiḥ kīdṛśo bhavati prabho ,
asaṃvittau ca jāḍyaṃ tatkathaṃ vā vinivartate 78
ajaḍaścāpyasaṃvittiḥ kīdṛśo bhavati prabho ,
asaṃvittau ca jāḍyaṃ tatkathaṃ vā vinivartate 78
78.
śrīrāmaḥ uvāca ajaḍaḥ ca api asaṃvittiḥ kīdṛśaḥ bhavati
prabho asaṃvittau ca jāḍyam tat katham vā vinivartate
prabho asaṃvittau ca jāḍyam tat katham vā vinivartate
78.
śrīrāmaḥ uvāca he prabho ajaḍaḥ ca api asaṃvittiḥ kīdṛśaḥ
bhavati ca asaṃvittau tat jāḍyam katham vā vinivartate
bhavati ca asaṃvittau tat jāḍyam katham vā vinivartate
78.
Śrī Rāma said: 'O Lord, what kind of state is it to be undull (ajaḍa) and yet also without consciousness (asaṃvitti)? And how, then, is that dullness (jāḍya) averted within such a state of non-consciousness (asaṃvitti)?'
श्रीवसिष्ठ उवाच ।
यः सर्वत्रानवस्थास्थो विश्रान्तास्थो न कुत्रचित् ।
जीवो न विन्दते किंचिदसंविदजडो हि सः ॥ ७९ ॥
यः सर्वत्रानवस्थास्थो विश्रान्तास्थो न कुत्रचित् ।
जीवो न विन्दते किंचिदसंविदजडो हि सः ॥ ७९ ॥
śrīvasiṣṭha uvāca ,
yaḥ sarvatrānavasthāstho viśrāntāstho na kutracit ,
jīvo na vindate kiṃcidasaṃvidajaḍo hi saḥ 79
yaḥ sarvatrānavasthāstho viśrāntāstho na kutracit ,
jīvo na vindate kiṃcidasaṃvidajaḍo hi saḥ 79
79.
śrīvasiṣṭha uvāca yaḥ sarvatra anavasthāsthaḥ viśrāntāsthaḥ
na kutracit jīvaḥ na vindate kiṃcit asaṃvidajaḍaḥ hi saḥ
na kutracit jīvaḥ na vindate kiṃcit asaṃvidajaḍaḥ hi saḥ
79.
śrīvasiṣṭha uvāca yaḥ sarvatra anavasthāsthaḥ na kutracit viśrāntāsthaḥ jīvaḥ kiṃcit na vindate,
saḥ hi asaṃvidajaḍaḥ
saḥ hi asaṃvidajaḍaḥ
79.
Śrī Vasiṣṭha said: He who is never established in instability anywhere, nor rests anywhere, such an individual soul (jīva) perceives nothing. Indeed, he is one who is unconscious (of objects) yet not inert (asaṃvidajaḍa).
संविद्वस्तुदृशालम्बः स यस्येह न विद्यते ।
सोऽसंविदजडः प्रोक्तः कुर्वन्कार्यशतान्यपि ॥ ८० ॥
सोऽसंविदजडः प्रोक्तः कुर्वन्कार्यशतान्यपि ॥ ८० ॥
saṃvidvastudṛśālambaḥ sa yasyeha na vidyate ,
so'saṃvidajaḍaḥ proktaḥ kurvankāryaśatānyapi 80
so'saṃvidajaḍaḥ proktaḥ kurvankāryaśatānyapi 80
80.
saṃvidvastudṛśālambaḥ sa yasya iha na vidyate
saḥ asaṃvidajaḍaḥ proktaḥ kurvan kāryaśatāni api
saḥ asaṃvidajaḍaḥ proktaḥ kurvan kāryaśatāni api
80.
yasya iha saṃvidvastudṛśālambaḥ na vidyate,
saḥ kāryaśatāni api kurvan asaṃvidajaḍaḥ proktaḥ
saḥ kāryaśatāni api kurvan asaṃvidajaḍaḥ proktaḥ
80.
He for whom the support of objective perception by consciousness does not exist here is declared to be one who is unconscious (of objects) yet not inert (asaṃvidajaḍa), even while performing hundreds of actions.
संवेद्येन हृदाकाशो मनागपि न लिप्यते ।
यस्यासावजडा संविज्जीवन्मुक्तश्च कथ्यते ॥ ८१ ॥
यस्यासावजडा संविज्जीवन्मुक्तश्च कथ्यते ॥ ८१ ॥
saṃvedyena hṛdākāśo manāgapi na lipyate ,
yasyāsāvajaḍā saṃvijjīvanmuktaśca kathyate 81
yasyāsāvajaḍā saṃvijjīvanmuktaśca kathyate 81
81.
saṃvedyena hṛdākāśaḥ manāk api na lipyate
yasya asau ajaḍā saṃvit jīvanmuktaḥ ca kathyate
yasya asau ajaḍā saṃvit jīvanmuktaḥ ca kathyate
81.
yasya hṛdākāśaḥ saṃvedyena manāk api na lipyate,
asau ajaḍā saṃvit ca jīvanmuktaḥ kathyate
asau ajaḍā saṃvit ca jīvanmuktaḥ kathyate
81.
He for whom the inner space of consciousness (hṛdākāśa) is not stained even a little by objects of perception, that intelligent consciousness (ajaḍā saṃvit) is also called a living liberated one (jīvanmukta).
यदा न भाव्यते किंचिन्निर्वासनतयात्मनि ।
बालमूकादिविज्ञानमिव च स्थीयते स्थिरम् ॥ ८२ ॥
बालमूकादिविज्ञानमिव च स्थीयते स्थिरम् ॥ ८२ ॥
yadā na bhāvyate kiṃcinnirvāsanatayātmani ,
bālamūkādivijñānamiva ca sthīyate sthiram 82
bālamūkādivijñānamiva ca sthīyate sthiram 82
82.
yadā na bhāvyate kiṃcit nirvāsanatayā ātmani
bālamūkādivijñānam iva ca sthīyate sthiram
bālamūkādivijñānam iva ca sthīyate sthiram
82.
yadā nirvāsanatayā ātmani kiṃcit na bhāvyate,
ca bālamūkādivijñānam iva sthiram sthīyate
ca bālamūkādivijñānam iva sthiram sthīyate
82.
When nothing whatsoever is contemplated in the self (ātman) due to the absence of latent impressions, and one remains steady, like the consciousness (vijñāna) of a child or a mute person.
तदा जाड्यविनिर्मुक्तमच्छवेदनमाततम् ।
आश्रितं भवति प्राज्ञो यस्माद्भूयो न लिप्यते ॥ ८३ ॥
आश्रितं भवति प्राज्ञो यस्माद्भूयो न लिप्यते ॥ ८३ ॥
tadā jāḍyavinirmuktamacchavedanamātatam ,
āśritaṃ bhavati prājño yasmādbhūyo na lipyate 83
āśritaṃ bhavati prājño yasmādbhūyo na lipyate 83
83.
tadā jāḍyavinirmuktam acchavedanam ātatam
āśritam bhavati prājñaḥ yasmāt bhūyaḥ na lipyate
āśritam bhavati prājñaḥ yasmāt bhūyaḥ na lipyate
83.
tadā prājñaḥ jāḍyavinirmuktam ātatam acchavedanam
āśritam bhavati yasmāt bhūyaḥ na lipyate
āśritam bhavati yasmāt bhūyaḥ na lipyate
83.
At that time, the wise person attains a pervasive, clear awareness (vedanam) that is free from inertia (jāḍya), and from that, one is no longer affected again.
समस्तवासनात्यागी निर्विकल्पसमाधितः ।
नीलत्वमिव खात्स्फार आनन्दः संप्रवर्तते ॥ ८४ ॥
नीलत्वमिव खात्स्फार आनन्दः संप्रवर्तते ॥ ८४ ॥
samastavāsanātyāgī nirvikalpasamādhitaḥ ,
nīlatvamiva khātsphāra ānandaḥ saṃpravartate 84
nīlatvamiva khātsphāra ānandaḥ saṃpravartate 84
84.
samastavāsanātyāgī nirvikalpasamādhitaḥ
nīlatvam iva khāt sphāraḥ ānandaḥ saṃpravartate
nīlatvam iva khāt sphāraḥ ānandaḥ saṃpravartate
84.
samastavāsanātyāgī nirvikalpasamādhitaḥ
sphāraḥ ānandaḥ khāt nīlatvam iva saṃpravartate
sphāraḥ ānandaḥ khāt nīlatvam iva saṃpravartate
84.
For one who has abandoned all latent impressions (vāsanās) and is established in non-conceptual meditative absorption (nirvikalpa samādhi), abundant bliss (ānanda) manifests, like the blueness from the sky.
योगिनस्तत्र तिष्ठन्ति संवेदनमसंविदः ।
तन्मयत्वादनाद्यन्तं तदप्यन्तर्विलीयते ॥ ८५ ॥
तन्मयत्वादनाद्यन्तं तदप्यन्तर्विलीयते ॥ ८५ ॥
yoginastatra tiṣṭhanti saṃvedanamasaṃvidaḥ ,
tanmayatvādanādyantaṃ tadapyantarvilīyate 85
tanmayatvādanādyantaṃ tadapyantarvilīyate 85
85.
yoginaḥ tatra tiṣṭhanti saṃvedanam asaṃvidaḥ
tanmayatvāt anādyantam tat api antaḥ vilīyate
tanmayatvāt anādyantam tat api antaḥ vilīyate
85.
yoginaḥ tatra asaṃvidaḥ saṃvedanam tiṣṭhanti
tanmayatvāt anādyantam tat api antaḥ vilīyate
tanmayatvāt anādyantam tat api antaḥ vilīyate
85.
Yogis remain in that state, in an awareness (saṃvedanam) of the non-conscious (asaṃvid). Because of being absorbed in that, even that (awareness), which is without beginning or end, dissolves inwardly.
गच्छंस्तिष्ठन्स्पृशञ्जिघ्रन्नपि तेन स उच्यते ।
अजडो गलितानन्दस्त्यक्तसंवेदनः सुखी ॥ ८६ ॥
अजडो गलितानन्दस्त्यक्तसंवेदनः सुखी ॥ ८६ ॥
gacchaṃstiṣṭhanspṛśañjighrannapi tena sa ucyate ,
ajaḍo galitānandastyaktasaṃvedanaḥ sukhī 86
ajaḍo galitānandastyaktasaṃvedanaḥ sukhī 86
86.
gacchan tiṣṭhan spṛśan jighran api tena saḥ
ucyate ajaḍaḥ galitānandaḥ tyaktasaṃvedanaḥ sukhī
ucyate ajaḍaḥ galitānandaḥ tyaktasaṃvedanaḥ sukhī
86.
gacchan tiṣṭhan spṛśan jighran api,
tena saḥ ajaḍaḥ galitānandaḥ tyaktasaṃvedanaḥ sukhī ucyate
tena saḥ ajaḍaḥ galitānandaḥ tyaktasaṃvedanaḥ sukhī ucyate
86.
Even while going, standing, touching, or smelling, such a person is called "not inert (ajaḍa)," "one whose limited joy has dissolved (galitānanda)," "one who has relinquished (ordinary) awareness (tyaktasaṃvedana)," and "happy (sukhī)."
एतां दृष्टिमवष्टभ्य कष्टया यत्नचेष्टया ।
तर दुःखाम्बुधेः पारमपारगुणसागर ॥ ८७ ॥
तर दुःखाम्बुधेः पारमपारगुणसागर ॥ ८७ ॥
etāṃ dṛṣṭimavaṣṭabhya kaṣṭayā yatnaceṣṭayā ,
tara duḥkhāmbudheḥ pāramapāraguṇasāgara 87
tara duḥkhāmbudheḥ pāramapāraguṇasāgara 87
87.
etām dṛṣṭim avaṣṭabhya kaṣṭayā yatnaceṣṭayā
tara duḥkha-ambudheḥ pāram apāra-guṇa-sāgara
tara duḥkha-ambudheḥ pāram apāra-guṇa-sāgara
87.
apāra-guṇa-sāgara etām dṛṣṭim avaṣṭabhya
kaṣṭayā yatnaceṣṭayā duḥkha-ambudheḥ pāram tara
kaṣṭayā yatnaceṣṭayā duḥkha-ambudheḥ pāram tara
87.
O ocean of boundless qualities, by firmly adopting this perspective and with strenuous, difficult effort, cross over to the far shore of the ocean of sorrow.
यथा बीजाद्बृहद्वृक्षो व्योम व्याप्नोति कालतः ।
तथैवेदं स्वसंकल्पात्संवेद्यमसदुत्थितम् ॥ ८८ ॥
तथैवेदं स्वसंकल्पात्संवेद्यमसदुत्थितम् ॥ ८८ ॥
yathā bījādbṛhadvṛkṣo vyoma vyāpnoti kālataḥ ,
tathaivedaṃ svasaṃkalpātsaṃvedyamasadutthitam 88
tathaivedaṃ svasaṃkalpātsaṃvedyamasadutthitam 88
88.
yathā bījāt bṛhat vṛkṣaḥ vyoma vyāpnoti kālataḥ
tathā eva idam sva-saṅkalpāt saṃvedyam asat utthitam
tathā eva idam sva-saṅkalpāt saṃvedyam asat utthitam
88.
yathā bījāt bṛhat vṛkṣaḥ kālataḥ vyoma vyāpnoti,
tathā eva idam asat saṃvedyam sva-saṅkalpāt utthitam
tathā eva idam asat saṃvedyam sva-saṅkalpāt utthitam
88.
Just as a mighty tree emerges from a seed and in time pervades the sky, similarly this perceivable reality, which is ultimately non-existent (asat), arises from one's own mental resolve.
यदा संकल्प्य संकल्प्य संवित्स्वं विन्दते वपुः ।
तदास्य जन्मजालस्य सैव गच्छति बीजताम् ॥ ८९ ॥
तदास्य जन्मजालस्य सैव गच्छति बीजताम् ॥ ८९ ॥
yadā saṃkalpya saṃkalpya saṃvitsvaṃ vindate vapuḥ ,
tadāsya janmajālasya saiva gacchati bījatām 89
tadāsya janmajālasya saiva gacchati bījatām 89
89.
yadā saṅkalpya saṅkalpya saṃvit svam vindate vapuḥ
tadā asya janma-jālasya sā eva gacchati bījatām
tadā asya janma-jālasya sā eva gacchati bījatām
89.
yadā saṃvit saṅkalpya saṅkalpya svam vapuḥ vindate,
tadā sā eva asya janma-jālasya bījatām gacchati
tadā sā eva asya janma-jālasya bījatām gacchati
89.
When consciousness, by repeatedly forming intentions and visualizing, perceives its own form, then that very consciousness becomes the seed for this entire network of births.
जनयित्वात्मनात्मानं मोहयित्वा पुनःपुनः ।
स्वयं मोक्षं नयत्यन्तः संवित्स्वं विद्धि राघव ॥ ९० ॥
स्वयं मोक्षं नयत्यन्तः संवित्स्वं विद्धि राघव ॥ ९० ॥
janayitvātmanātmānaṃ mohayitvā punaḥpunaḥ ,
svayaṃ mokṣaṃ nayatyantaḥ saṃvitsvaṃ viddhi rāghava 90
svayaṃ mokṣaṃ nayatyantaḥ saṃvitsvaṃ viddhi rāghava 90
90.
janayitvā ātmanā ātmānam mohayitvā punaḥ punaḥ svayam
mokṣam nayati antaḥ saṃvit svam viddhi rāghava
mokṣam nayati antaḥ saṃvit svam viddhi rāghava
90.
rāghava,
viddhi svam saṃvit ātmanā ātmānam janayitvā punaḥ punaḥ mohayitvā svayam antaḥ mokṣam nayati
viddhi svam saṃvit ātmanā ātmānam janayitvā punaḥ punaḥ mohayitvā svayam antaḥ mokṣam nayati
90.
O Rāghava, understand that consciousness, having created the self (ātman) by the self (ātman) and then repeatedly deluded the self (ātman), ultimately guides the self (ātman) to final liberation (mokṣa) from within.
यदेव भावयत्येषा तदेव भवति क्षणात् ।
न भवद्भूमिकामुक्ता समायाति चिराद्वपुः ॥ ९१ ॥
न भवद्भूमिकामुक्ता समायाति चिराद्वपुः ॥ ९१ ॥
yadeva bhāvayatyeṣā tadeva bhavati kṣaṇāt ,
na bhavadbhūmikāmuktā samāyāti cirādvapuḥ 91
na bhavadbhūmikāmuktā samāyāti cirādvapuḥ 91
91.
yat eva bhāvayati eṣā tat eva bhavati kṣaṇāt
| na bhavadbhūmikāmuktā samāyāti cirāt vapuḥ
| na bhavadbhūmikāmuktā samāyāti cirāt vapuḥ
91.
eṣā yat eva bhāvayati tat eva kṣaṇāt bhavati
bhavadbhūmikāmuktā vapuḥ na cirāt samāyāti
bhavadbhūmikāmuktā vapuḥ na cirāt samāyāti
91.
Whatever this (consciousness) intensely contemplates, that very thing instantly comes into being. However, a body, not yet released from the realm of becoming, does not manifest quickly, but only after a long time.
देवो नासौ सुरो रक्षो यक्षः किं किन्नरो जनः ।
आत्मैवाद्यविलासिन्या जगन्नाट्यं प्रनृत्यति ॥ ९२ ॥
आत्मैवाद्यविलासिन्या जगन्नाट्यं प्रनृत्यति ॥ ९२ ॥
devo nāsau suro rakṣo yakṣaḥ kiṃ kinnaro janaḥ ,
ātmaivādyavilāsinyā jagannāṭyaṃ pranṛtyati 92
ātmaivādyavilāsinyā jagannāṭyaṃ pranṛtyati 92
92.
devaḥ na asau suraḥ rakṣaḥ yakṣaḥ kim kinnaraḥ janaḥ
| ātmā eva adya vilāsinyā jagannāṭyam pranṛtyati
| ātmā eva adya vilāsinyā jagannāṭyam pranṛtyati
92.
asau devaḥ na suraḥ rakṣaḥ yakṣaḥ kim kinnaraḥ
janaḥ adya ātmā eva vilāsinyā jagannāṭyam pranṛtyati
janaḥ adya ātmā eva vilāsinyā jagannāṭyam pranṛtyati
92.
That (Self) is neither a god, nor a celestial being (sura), nor a demon, nor a yakṣa, nor a kinnara, nor a human being. Rather, the Self (ātman) itself, through its present playful activity, makes the cosmic drama (jagannāṭya) dance.
बद्ध्वात्मानं रुदित्वा च कोशकारकृमिर्यथा ।
चिरात्केवलतामेति स्वयं संवित्स्वभावतः ॥ ९३ ॥
चिरात्केवलतामेति स्वयं संवित्स्वभावतः ॥ ९३ ॥
baddhvātmānaṃ ruditvā ca kośakārakṛmiryathā ,
cirātkevalatāmeti svayaṃ saṃvitsvabhāvataḥ 93
cirātkevalatāmeti svayaṃ saṃvitsvabhāvataḥ 93
93.
baddhvā ātmānam ruditvā ca kośakārakṛmiḥ yathā
| cirāt kevalatām eti svayam saṃvit svabhāvataḥ
| cirāt kevalatām eti svayam saṃvit svabhāvataḥ
93.
yathā kośakārakṛmiḥ ātmānam baddhvā ca ruditvā
svayam saṃvit svabhāvataḥ cirāt kevalatām eti
svayam saṃvit svabhāvataḥ cirāt kevalatām eti
93.
Just as the cocoon-weaving worm, having bound itself and cried (in suffering), so too consciousness (saṃvit), by its intrinsic nature (svabhāvataḥ), after a long time, attains its ultimate state of aloneness (kevalatā).
जगज्जलधिजालानां संविज्जलमलं गता ।
एषैवापूर्वदिक्चक्रं स्फुरत्यद्व्यादितां गता ॥ ९४ ॥
एषैवापूर्वदिक्चक्रं स्फुरत्यद्व्यादितां गता ॥ ९४ ॥
jagajjaladhijālānāṃ saṃvijjalamalaṃ gatā ,
eṣaivāpūrvadikcakraṃ sphuratyadvyāditāṃ gatā 94
eṣaivāpūrvadikcakraṃ sphuratyadvyāditāṃ gatā 94
94.
jagajjaladhijālānām saṃvijjalam alam gatā | eṣā
eva apūrvadikcakram sphurati advyāditām gatā
eva apūrvadikcakram sphurati advyāditām gatā
94.
saṃvijjalam jagajjaladhijālānām alam gatā eṣā
eva advyāditām gatā apūrvadikcakram sphurati
eva advyāditām gatā apūrvadikcakram sphurati
94.
The water of consciousness (saṃvit) has completely pervaded the entanglements of the world-ocean. This very (consciousness), having attained non-duality (advayatā), shines forth as an unparalleled expanse of all directions.
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
इत्यस्या वीचयः प्रोक्ताः संवित्सलिलसंततेः ॥ ९५ ॥
इत्यस्या वीचयः प्रोक्ताः संवित्सलिलसंततेः ॥ ९५ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
ityasyā vīcayaḥ proktāḥ saṃvitsalilasaṃtateḥ 95
ityasyā vīcayaḥ proktāḥ saṃvitsalilasaṃtateḥ 95
95.
dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
iti asyāḥ vīcayaḥ proktāḥ saṃvitsalilasaṃtateḥ
iti asyāḥ vīcayaḥ proktāḥ saṃvitsalilasaṃtateḥ
95.
dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
iti asyāḥ saṃvitsalilasaṃtateḥ vīcayaḥ proktāḥ
iti asyāḥ saṃvitsalilasaṃtateḥ vīcayaḥ proktāḥ
95.
The sky, the earth, the air, space, mountains, rivers, and the directions – these are declared to be the waves of this continuous flow of consciousness.
संविन्मात्रं जगत्सर्वं द्वितीया नास्ति कल्पना ।
इत्येव सम्यग्ज्ञानेन संविद्गच्छति नान्यताम् ॥ ९६ ॥
इत्येव सम्यग्ज्ञानेन संविद्गच्छति नान्यताम् ॥ ९६ ॥
saṃvinmātraṃ jagatsarvaṃ dvitīyā nāsti kalpanā ,
ityeva samyagjñānena saṃvidgacchati nānyatām 96
ityeva samyagjñānena saṃvidgacchati nānyatām 96
96.
saṃvinmātram jagat sarvam dvitīyā na asti kalpanā
iti eva samyak jñānena saṃvit gacchati na anyatām
iti eva samyak jñānena saṃvit gacchati na anyatām
96.
jagat sarvam saṃvinmātram dvitīyā kalpanā na asti
iti eva samyak jñānena saṃvit anyatām na gacchati
iti eva samyak jñānena saṃvit anyatām na gacchati
96.
The entire universe is nothing but pure consciousness; there is no separate conceptualization or duality. Thus, by perfect realization, consciousness attains non-duality, never otherness.
यदा न विन्दते किंचित्स्पन्दते न न वेपते ।
स्वात्मन्येव स्थितिं याति संविन्नो लिप्यते तदा ॥ ९७ ॥
स्वात्मन्येव स्थितिं याति संविन्नो लिप्यते तदा ॥ ९७ ॥
yadā na vindate kiṃcitspandate na na vepate ,
svātmanyeva sthitiṃ yāti saṃvinno lipyate tadā 97
svātmanyeva sthitiṃ yāti saṃvinno lipyate tadā 97
97.
yadā na vindate kiñcit spandate na na vepate sva
ātmani eva sthitim yāti saṃvit na u lipyate tadā
ātmani eva sthitim yāti saṃvit na u lipyate tadā
97.
yadā kiñcit na vindate,
na spandate,
na vepate,
sva ātmani eva sthitim yāti,
tadā saṃvit na u lipyate
na spandate,
na vepate,
sva ātmani eva sthitim yāti,
tadā saṃvit na u lipyate
97.
When it (consciousness) perceives nothing, neither vibrates nor trembles, but attains stability within its own self (ātman), then consciousness remains unstained.
अथास्याः संविदो राम सन्मात्रं बीजमुच्यते ।
संविन्मात्रादुदेत्येषा प्राकाश्यमिव तेजसः ॥ ९८ ॥
संविन्मात्रादुदेत्येषा प्राकाश्यमिव तेजसः ॥ ९८ ॥
athāsyāḥ saṃvido rāma sanmātraṃ bījamucyate ,
saṃvinmātrādudetyeṣā prākāśyamiva tejasaḥ 98
saṃvinmātrādudetyeṣā prākāśyamiva tejasaḥ 98
98.
atha asyāḥ saṃvidaḥ rāma sanmātram bījam ucyate
saṃvinmātrāt ud eti eṣā prākāśyam iva tejasaḥ
saṃvinmātrāt ud eti eṣā prākāśyam iva tejasaḥ
98.
atha rāma asyāḥ saṃvidaḥ sanmātram bījam ucyate
eṣā saṃvinmātrāt ud eti iva tejasaḥ prākāśyam
eṣā saṃvinmātrāt ud eti iva tejasaḥ prākāśyam
98.
Now, O Rāma, pure existence is declared to be the seed of this consciousness. From pure consciousness alone does this (universe) arise, just as brilliance emerges from light.
द्वे रूपे तत्र सत्ताया एकं नानाकृति स्थितम् ।
द्वितीयमेकरूपं तु विभागोऽयं तयोः श्रृणु ॥ ९९ ॥
द्वितीयमेकरूपं तु विभागोऽयं तयोः श्रृणु ॥ ९९ ॥
dve rūpe tatra sattāyā ekaṃ nānākṛti sthitam ,
dvitīyamekarūpaṃ tu vibhāgo'yaṃ tayoḥ śrṛṇu 99
dvitīyamekarūpaṃ tu vibhāgo'yaṃ tayoḥ śrṛṇu 99
99.
dve rūpe tatra sattāyāḥ ekam nānākṛti sthitam
dvitīyam ekarūpam tu vibhāgaḥ ayam tayoḥ śṛṇu
dvitīyam ekarūpam tu vibhāgaḥ ayam tayoḥ śṛṇu
99.
tatra sattāyāḥ dve rūpe (staḥ).
ekam nānākṛti sthitam (asti),
dvitīyam tu ekarūpam (asti).
tayoḥ ayam vibhāgaḥ (asti).
(tam) śṛṇu.
ekam nānākṛti sthitam (asti),
dvitīyam tu ekarūpam (asti).
tayoḥ ayam vibhāgaḥ (asti).
(tam) śṛṇu.
99.
Listen to this distinction between the two forms of existence (sattā). One form is established as diverse, while the second is uniform.
घटता पटता चैव त्वत्ता मत्तेति कथ्यते ।
सत्तारूपविभागेन यत्तन्नानाकृति स्थितम् ॥ १०० ॥
सत्तारूपविभागेन यत्तन्नानाकृति स्थितम् ॥ १०० ॥
ghaṭatā paṭatā caiva tvattā matteti kathyate ,
sattārūpavibhāgena yattannānākṛti sthitam 100
sattārūpavibhāgena yattannānākṛti sthitam 100
100.
ghaṭatā paṭatā ca eva tvattā mattā iti kathyate
sattārūpavibhāgena yat tat nānākṛti sthitam
sattārūpavibhāgena yat tat nānākṛti sthitam
100.
yat tat nānākṛti sthitam,
(tat) ghaṭatā paṭatā ca eva tvattā mattā iti sattārūpavibhāgena kathyate.
(tat) ghaṭatā paṭatā ca eva tvattā mattā iti sattārūpavibhāgena kathyate.
100.
That which is established as manifold is spoken of as 'pot-ness', 'cloth-ness', 'your-ness', and 'my-ness', through the division of the form of existence (sattā).
विभागं तु परित्यज्य सत्तैकात्मतया ततम् ।
सामान्येनैव सत्ताया रूपमेकमुदाहृतम् ॥ १०१ ॥
सामान्येनैव सत्ताया रूपमेकमुदाहृतम् ॥ १०१ ॥
vibhāgaṃ tu parityajya sattaikātmatayā tatam ,
sāmānyenaiva sattāyā rūpamekamudāhṛtam 101
sāmānyenaiva sattāyā rūpamekamudāhṛtam 101
101.
vibhāgam tu parityajya sattāekātmatayā tatam
sāmānyena eva sattāyāḥ rūpam ekam udāhṛtam
sāmānyena eva sattāyāḥ rūpam ekam udāhṛtam
101.
tu vibhāgam parityajya,
ekātmatayā sattā tatam (yat) rūpam (tat),
sattāyāḥ ekam rūpam sāmānyena eva udāhṛtam (asti).
ekātmatayā sattā tatam (yat) rūpam (tat),
sattāyāḥ ekam rūpam sāmānyena eva udāhṛtam (asti).
101.
However, forsaking distinctions, the one form of existence (sattā) - which is pervaded by the singular essence (ātman) of existence - is universally declared as the singular form.
विशेषं संपरित्यज्य सन्मात्रं यदलेपकम् ।
एकरूपं महारूपं सत्तायास्तत्पदं विदुः ॥ १०२ ॥
एकरूपं महारूपं सत्तायास्तत्पदं विदुः ॥ १०२ ॥
viśeṣaṃ saṃparityajya sanmātraṃ yadalepakam ,
ekarūpaṃ mahārūpaṃ sattāyāstatpadaṃ viduḥ 102
ekarūpaṃ mahārūpaṃ sattāyāstatpadaṃ viduḥ 102
102.
viśeṣam samparityajya sanmātram yat alepakam
ekarūpam mahārūpam sattāyāḥ tat padam viduḥ
ekarūpam mahārūpam sattāyāḥ tat padam viduḥ
102.
(janāḥ) viśeṣam samparityajya,
yat sanmātram alepakam ekarūpam mahārūpam (ca asti),
tat sattāyāḥ padam viduḥ.
yat sanmātram alepakam ekarūpam mahārūpam (ca asti),
tat sattāyāḥ padam viduḥ.
102.
Completely abandoning particularity, they know that which is mere existence (sat), unattached, uniform, and the great form, to be the supreme state of existence (sattā).
रूपं नानाकृतित्वेन सत्ताया न कदाचन ।
असंवेद्यं संभवति तस्मादेतदवस्तुकम् ॥ १०३ ॥
असंवेद्यं संभवति तस्मादेतदवस्तुकम् ॥ १०३ ॥
rūpaṃ nānākṛtitvena sattāyā na kadācana ,
asaṃvedyaṃ saṃbhavati tasmādetadavastukam 103
asaṃvedyaṃ saṃbhavati tasmādetadavastukam 103
103.
rūpam nānākṛtitvena sattāyāḥ na kadācana
asaṃvedyam saṃbhavati tasmāt etat avastukam
asaṃvedyam saṃbhavati tasmāt etat avastukam
103.
rūpam nānākṛtitvena sattāyāḥ asaṃvedyam na
kadācana saṃbhavati tasmāt etat avastukam
kadācana saṃbhavati tasmāt etat avastukam
103.
A form, by virtue of its manifold nature, is never imperceptible as existence (sattā). Therefore, this (manifold form) is unsubstantial.
एकरूपं तु यद्रूपं सत्ताया विमलात्मकम् ।
न कदाचन तद्याति नाशं नापि च विस्मृतिम् ॥ १०४ ॥
न कदाचन तद्याति नाशं नापि च विस्मृतिम् ॥ १०४ ॥
ekarūpaṃ tu yadrūpaṃ sattāyā vimalātmakam ,
na kadācana tadyāti nāśaṃ nāpi ca vismṛtim 104
na kadācana tadyāti nāśaṃ nāpi ca vismṛtim 104
104.
ekarūpam tu yat rūpam sattāyāḥ vimalātmakam
na kadācana tat yāti nāśam na api ca vismṛtim
na kadācana tat yāti nāśam na api ca vismṛtim
104.
ekarūpam tu yat rūpam sattāyāḥ vimalātmakam
tat na kadācana nāśam yāti na api ca vismṛtim
tat na kadācana nāśam yāti na api ca vismṛtim
104.
But that singular form, which is the pure essence of existence (sattā), never undergoes destruction, nor does it fall into oblivion.
कालसत्ता कलासत्ता वस्तुसत्तेयमित्यपि ।
विभागकलनां त्यक्त्वा सन्मात्रैकपरो भव ॥ १०५ ॥
विभागकलनां त्यक्त्वा सन्मात्रैकपरो भव ॥ १०५ ॥
kālasattā kalāsattā vastusatteyamityapi ,
vibhāgakalanāṃ tyaktvā sanmātraikaparo bhava 105
vibhāgakalanāṃ tyaktvā sanmātraikaparo bhava 105
105.
kālasattā kalāsattā vastusattā iyam iti api
vibhāgakalanām tyaktvā sanmātraikaparah bhava
vibhāgakalanām tyaktvā sanmātraikaparah bhava
105.
kālasattā kalāsattā vastusattā iyam iti api
vibhāgakalanām tyaktvā sanmātraikaparah bhava
vibhāgakalanām tyaktvā sanmātraikaparah bhava
105.
Giving up even the conceptualization of divisions such as 'this is the existence of time, the existence of parts, or the existence of objects,' become solely devoted to the singular, pure existence (sattā).
कालसत्ता स्वसत्ता च प्रोन्मुक्तकलना सती ।
यद्यप्युत्तमसद्रूपा तथाप्येषा न वास्तवी ॥ १०६ ॥
यद्यप्युत्तमसद्रूपा तथाप्येषा न वास्तवी ॥ १०६ ॥
kālasattā svasattā ca pronmuktakalanā satī ,
yadyapyuttamasadrūpā tathāpyeṣā na vāstavī 106
yadyapyuttamasadrūpā tathāpyeṣā na vāstavī 106
106.
kālasattā svasattā ca pronmuktakalanā satī
yadyapi uttamasadrūpā tathā api eṣā na vāstavī
yadyapi uttamasadrūpā tathā api eṣā na vāstavī
106.
kālasattā ca svasattā,
pronmuktakalanā satī,
yadyapi uttamasadrūpā,
tathā api eṣā na vāstavī
pronmuktakalanā satī,
yadyapi uttamasadrūpā,
tathā api eṣā na vāstavī
106.
The existence of time (kālasattā) and intrinsic existence (svasattā), even though they are free from (ordinary) conceptualization and possess the form of the highest existence (sattā), are nevertheless not truly real.
विभागकलना यत्र विभिन्नपददायिनी ।
नानाताकारणं दृष्टा तत्कथं पावनं भवेत् ॥ १०७ ॥
नानाताकारणं दृष्टा तत्कथं पावनं भवेत् ॥ १०७ ॥
vibhāgakalanā yatra vibhinnapadadāyinī ,
nānātākāraṇaṃ dṛṣṭā tatkathaṃ pāvanaṃ bhavet 107
nānātākāraṇaṃ dṛṣṭā tatkathaṃ pāvanaṃ bhavet 107
107.
vibhāgakalanā yatra vibhinnapadadāyinī
nānātākāraṇaṃ dṛṣṭā tat kathaṃ pāvanaṃ bhavet
nānātākāraṇaṃ dṛṣṭā tat kathaṃ pāvanaṃ bhavet
107.
yatra vibhinnapadadāyinī nānātākāraṇaṃ dṛṣṭā vibhāgakalanā,
tat kathaṃ pāvanaṃ bhavet?
tat kathaṃ pāvanaṃ bhavet?
107.
If the discernment of divisions gives rise to various categories and is perceived as the cause of multiplicity, then how can such a thing be considered purifying?
सत्तासामान्यमेवैकं भावयत्सकलं वपुः ।
परिपूर्णपरानन्दी तिष्ठाभरितदिग्भरः ॥ १०८ ॥
परिपूर्णपरानन्दी तिष्ठाभरितदिग्भरः ॥ १०८ ॥
sattāsāmānyamevaikaṃ bhāvayatsakalaṃ vapuḥ ,
paripūrṇaparānandī tiṣṭhābharitadigbharaḥ 108
paripūrṇaparānandī tiṣṭhābharitadigbharaḥ 108
108.
sattāsāmānyam eva ekam bhāvayat sakalam vapuḥ
paripūrṇaparānandī tiṣṭhābharitadigbharaḥ
paripūrṇaparānandī tiṣṭhābharitadigbharaḥ
108.
sattāsāmānyam ekam eva sakalam vapuḥ bhāvayat,
paripūrṇaparānandī tiṣṭhābharitadigbharaḥ (bhavati)
paripūrṇaparānandī tiṣṭhābharitadigbharaḥ (bhavati)
108.
The one universal existence (sattāsāmānyam) itself, manifesting as the entire essence [of all being], is supremely blissful and fills all the vast quarters with its presence.
सत्ता सामान्यमात्रस्य या कोटिः कोविदेश्वर ।
सैवास्य बीजतां याता तत एव प्रवर्तते ॥ १०९ ॥
सैवास्य बीजतां याता तत एव प्रवर्तते ॥ १०९ ॥
sattā sāmānyamātrasya yā koṭiḥ kovideśvara ,
saivāsya bījatāṃ yātā tata eva pravartate 109
saivāsya bījatāṃ yātā tata eva pravartate 109
109.
sattā sāmānyamātrasya yā koṭiḥ koviḍeśvara sā
eva asya bījatām yātā tataḥ eva pravartate
eva asya bījatām yātā tataḥ eva pravartate
109.
koviḍeśvara,
yā sattā sāmānyamātrasya koṭiḥ (asti),
sā eva asya bījatām yātā,
tataḥ eva pravartate.
yā sattā sāmānyamātrasya koṭiḥ (asti),
sā eva asya bījatām yātā,
tataḥ eva pravartate.
109.
O Lord of Categories, that supreme culmination (koṭiḥ) which belongs to mere universal existence (sattā sāmānyamātrasya) itself becomes the seed (bījatām) for this [universe], and from that very seed, [everything] originates.
सत्तासामान्यपर्यन्ते यत्तत्कलनयोज्झितम् ।
पदमाद्यमनाद्यन्तं तस्य बीजं न विद्यते ॥ ११० ॥
पदमाद्यमनाद्यन्तं तस्य बीजं न विद्यते ॥ ११० ॥
sattāsāmānyaparyante yattatkalanayojjhitam ,
padamādyamanādyantaṃ tasya bījaṃ na vidyate 110
padamādyamanādyantaṃ tasya bījaṃ na vidyate 110
110.
sattāsāmānyaparyante yat tat kalanayā ujjhitam
padam ādyam anādyantam tasya bījam na vidyate
padam ādyam anādyantam tasya bījam na vidyate
110.
sattāsāmānyaparyante yat tat kalanayā ujjhitam ādyam anādyantam padam (asti),
tasya bījam na vidyate.
tasya bījam na vidyate.
110.
That ultimate state (padam) which is primal (ādyam) and without beginning or end (anādyantam), and which is free from any apprehension or conceptualization (kalanayojjhita) even at the highest point of universal existence (sattāsāmānyaparyante) - for that [ultimate reality], no seed (bījam) exists.
सत्ता लयं याति यत्र निर्विकारं च तिष्ठति ।
भूयो नावर्तते दुःखे तत्र लब्धपदः पुमान् ॥ १११ ॥
भूयो नावर्तते दुःखे तत्र लब्धपदः पुमान् ॥ १११ ॥
sattā layaṃ yāti yatra nirvikāraṃ ca tiṣṭhati ,
bhūyo nāvartate duḥkhe tatra labdhapadaḥ pumān 111
bhūyo nāvartate duḥkhe tatra labdhapadaḥ pumān 111
111.
sattā layam yāti yatra nirvikāram ca tiṣṭhati
bhūyaḥ na āvartate duḥkhe tatra labdhapadaḥ pumān
bhūyaḥ na āvartate duḥkhe tatra labdhapadaḥ pumān
111.
yatra sattā layam yāti ca nirvikāram tiṣṭhati
tatra labdhapadaḥ pumān duḥkhe bhūyaḥ na āvartate
tatra labdhapadaḥ pumān duḥkhe bhūyaḥ na āvartate
111.
When a person (puruṣa) establishes himself in that state where existence (sattā) dissolves and remains immutable, he does not return to suffering.
तद्धेतुः सर्वहेतूनां तस्य हेतुर्न विद्यते ।
संसारः सर्वसाराणां तस्मात्सारं न विद्यते ॥ ११२ ॥
संसारः सर्वसाराणां तस्मात्सारं न विद्यते ॥ ११२ ॥
taddhetuḥ sarvahetūnāṃ tasya heturna vidyate ,
saṃsāraḥ sarvasārāṇāṃ tasmātsāraṃ na vidyate 112
saṃsāraḥ sarvasārāṇāṃ tasmātsāraṃ na vidyate 112
112.
tat hetuḥ sarvahetūnām tasya hetuḥ na vidyate
saṃsāraḥ sarvasārāṇām tasmāt sāram na vidyate
saṃsāraḥ sarvasārāṇām tasmāt sāram na vidyate
112.
tat sarvahetūnām hetuḥ tasya hetuḥ na vidyate
saṃsāraḥ sarvasārāṇām tasmāt sāram na vidyate
saṃsāraḥ sarvasārāṇām tasmāt sāram na vidyate
112.
That is the cause of all causes; its cause does not exist. The entire universe (saṃsāra) is the essence of all essences; therefore, no (other) essence is found.
तस्मिंश्चिद्दर्पणे स्फारे समस्ता वस्तुदृष्टयः ।
इमास्ताः प्रतिबिम्बन्ति सरसीव तटद्रुमाः ॥ ११३ ॥
इमास्ताः प्रतिबिम्बन्ति सरसीव तटद्रुमाः ॥ ११३ ॥
tasmiṃściddarpaṇe sphāre samastā vastudṛṣṭayaḥ ,
imāstāḥ pratibimbanti sarasīva taṭadrumāḥ 113
imāstāḥ pratibimbanti sarasīva taṭadrumāḥ 113
113.
tasmin citdarpaṇe sphāre samastāḥ vastudṛṣṭayaḥ
imāḥ tāḥ pratibimbanti sarasī iva taṭadrumāḥ
imāḥ tāḥ pratibimbanti sarasī iva taṭadrumāḥ
113.
tasmin sphāre citdarpaṇe imāḥ samastāḥ vastudṛṣṭayaḥ
tāḥ sarasī iva taṭadrumāḥ pratibimbanti
tāḥ sarasī iva taṭadrumāḥ pratibimbanti
113.
In that vast mirror of consciousness (cit), all these perceptions of objects are reflected, just as trees on the bank are reflected in a lake.
सर्वे भावा इमे तत्र स्वदन्ते साधुवारिधेः ।
षड्रसा इव जिह्वायाः प्रकटत्वं प्रयान्ति च ॥ ११४ ॥
षड्रसा इव जिह्वायाः प्रकटत्वं प्रयान्ति च ॥ ११४ ॥
sarve bhāvā ime tatra svadante sādhuvāridheḥ ,
ṣaḍrasā iva jihvāyāḥ prakaṭatvaṃ prayānti ca 114
ṣaḍrasā iva jihvāyāḥ prakaṭatvaṃ prayānti ca 114
114.
sarve bhāvāḥ ime tatra svadante sādhuvāridheḥ
ṣaṭrasāḥ iva jihvāyāḥ prakaṭatvam prayānti ca
ṣaṭrasāḥ iva jihvāyāḥ prakaṭatvam prayānti ca
114.
ime sarve bhāvāḥ tatra sādhuvāridheḥ svadante
ca jihvāyāḥ ṣaṭrasāḥ iva prakaṭatvam prayānti
ca jihvāyāḥ ṣaṭrasāḥ iva prakaṭatvam prayānti
114.
In that (ultimate reality), all these phenomena (bhāva) manifest from the ocean of goodness, and just like the six tastes to the tongue, they attain clear manifestation.
तस्मादच्छतरस्यापि चिदाकाशस्य वै पदम् ।
सर्वेषां स्वादुजातीनामलमास्वादनं च तत् ॥ ११५ ॥
सर्वेषां स्वादुजातीनामलमास्वादनं च तत् ॥ ११५ ॥
tasmādacchatarasyāpi cidākāśasya vai padam ,
sarveṣāṃ svādujātīnāmalamāsvādanaṃ ca tat 115
sarveṣāṃ svādujātīnāmalamāsvādanaṃ ca tat 115
115.
tasmāt acchatarasya api cidākāśasya vai padam
sarveṣām svādujātīnām alam āsvādanam ca tat
sarveṣām svādujātīnām alam āsvādanam ca tat
115.
tasmāt acchatarasya api cidākāśasya tat padam
vai sarveṣām svādujātīnām alam āsvādanam ca
vai sarveṣām svādujātīnām alam āsvādanam ca
115.
Therefore, that state (padam) of the even purer consciousness-space (cidākāśa) is indeed the complete experience (āsvādanam) of all delightful varieties (svādujātīnām).
जायते वर्तते चैव वर्धते स्पृश्यतेऽथ वा ।
तिष्ठन्ति च गलन्तीह तत्राङ्ग जगतां गणाः ॥ ११६ ॥
तिष्ठन्ति च गलन्तीह तत्राङ्ग जगतां गणाः ॥ ११६ ॥
jāyate vartate caiva vardhate spṛśyate'tha vā ,
tiṣṭhanti ca galantīha tatrāṅga jagatāṃ gaṇāḥ 116
tiṣṭhanti ca galantīha tatrāṅga jagatāṃ gaṇāḥ 116
116.
jāyate vartate ca eva vardhate spṛśyate atha vā
tiṣṭhanti ca galanti iha tatra aṅga jagatām gaṇāḥ
tiṣṭhanti ca galanti iha tatra aṅga jagatām gaṇāḥ
116.
aṅga tatra jagatām gaṇāḥ jāyate vartate ca eva
vardhate spṛśyate atha vā tiṣṭhanti ca iha galanti
vardhate spṛśyate atha vā tiṣṭhanti ca iha galanti
116.
There, O dear one, the multitudes (gaṇāḥ) of beings (jagat) are born, exist, and indeed grow; they are touched, or else they remain and here they decay.
तत्तद्गुरु गरिष्ठानां तत्तल्लघु लघीयसाम् ।
तत्तत्स्थूलं स्थविष्ठानामणीयस्तदणीयसाम् ॥ ११७ ॥
तत्तत्स्थूलं स्थविष्ठानामणीयस्तदणीयसाम् ॥ ११७ ॥
tattadguru gariṣṭhānāṃ tattallaghu laghīyasām ,
tattatsthūlaṃ sthaviṣṭhānāmaṇīyastadaṇīyasām 117
tattatsthūlaṃ sthaviṣṭhānāmaṇīyastadaṇīyasām 117
117.
tat tat guru gariṣṭhānām tat tat laghu laghīyasām
tat tat sthūlam sthaviṣṭhānām aṇīyas tat aṇīyasām
tat tat sthūlam sthaviṣṭhānām aṇīyas tat aṇīyasām
117.
tat gariṣṭhānām guru,
tat laghīyasām laghu,
tat sthaviṣṭhānām sthūlam,
tat aṇīyasām aṇīyas
tat laghīyasām laghu,
tat sthaviṣṭhānām sthūlam,
tat aṇīyasām aṇīyas
117.
That (referring to the consciousness-space) is the heaviest for those that are weightiest; that is the lightest for those that are lighter. That is the grossest for those that are most gross; and that is the subtlest for those that are more subtle.
दवीयसां दविष्ठं तदन्तिकानां तदन्तिकम् ।
कनीयसां कनीयस्तत्तज्ज्येष्ठं ज्यायसामपि ॥ ११८ ॥
कनीयसां कनीयस्तत्तज्ज्येष्ठं ज्यायसामपि ॥ ११८ ॥
davīyasāṃ daviṣṭhaṃ tadantikānāṃ tadantikam ,
kanīyasāṃ kanīyastattajjyeṣṭhaṃ jyāyasāmapi 118
kanīyasāṃ kanīyastattajjyeṣṭhaṃ jyāyasāmapi 118
118.
davīyasām daviṣṭham tat antikānām tat antikam
kanīyasām kanīyas tat tat jyeṣṭham jyāyasām api
kanīyasām kanīyas tat tat jyeṣṭham jyāyasām api
118.
tat davīyasām daviṣṭham,
tat antikānām antikam,
tat kanīyasām kanīyas,
tat jyāyasām api jyeṣṭham
tat antikānām antikam,
tat kanīyasām kanīyas,
tat jyāyasām api jyeṣṭham
118.
That (referring to the consciousness-space) is the most distant for those that are more distant; that is the nearest for those that are near. That is the youngest for those that are younger; and that is the eldest even for those that are elder.
तेजसामपि तत्तेजस्तमसामपि तत्तमः ।
वस्तूनामपि तद्वस्तु दिशामप्यङ्ग दिक्परा ॥ ११९ ॥
वस्तूनामपि तद्वस्तु दिशामप्यङ्ग दिक्परा ॥ ११९ ॥
tejasāmapi tattejastamasāmapi tattamaḥ ,
vastūnāmapi tadvastu diśāmapyaṅga dikparā 119
vastūnāmapi tadvastu diśāmapyaṅga dikparā 119
119.
tejasām api tat tejaḥ tamasām api tat tamaḥ
vastūnām api tat vastu diśām api aṅga dik parā
vastūnām api tat vastu diśām api aṅga dik parā
119.
aṅga,
tat tejasām api tejaḥ,
tat tamasām api tamaḥ.
tat vastūnām api vastu (asti).
(tat) diśām api parā dik (asti).
tat tejasām api tejaḥ,
tat tamasām api tamaḥ.
tat vastūnām api vastu (asti).
(tat) diśām api parā dik (asti).
119.
That (supreme reality) is the brilliance (tejas) even of all brilliance, and it is the darkness (tamas) even of all darkness. It is the very essence of all things, and O dear one, it is beyond even the directions.
तन्न किंचिच्च किंचिच्च तत्तदस्तीव नास्ति च ।
तत्तद्दृश्यमदृश्यं च तत्तदस्मि न चास्मि च ॥ १२० ॥
तत्तद्दृश्यमदृश्यं च तत्तदस्मि न चास्मि च ॥ १२० ॥
tanna kiṃcicca kiṃcicca tattadastīva nāsti ca ,
tattaddṛśyamadṛśyaṃ ca tattadasmi na cāsmi ca 120
tattaddṛśyamadṛśyaṃ ca tattadasmi na cāsmi ca 120
120.
tat na kiṃcit ca kiṃcit ca tat tat asti iva na asti ca
tat tat dṛśyam adṛśyam ca tat tat asmi na ca asmi ca
tat tat dṛśyam adṛśyam ca tat tat asmi na ca asmi ca
120.
tat na kiṃcit ca (evaṃ) kiṃcit ca.
tat (eva) asti iva na asti ca.
tat (eva) dṛśyam (evaṃ) adṛśyam ca.
tat (eva) asmi na ca asmi ca.
tat (eva) asti iva na asti ca.
tat (eva) dṛśyam (evaṃ) adṛśyam ca.
tat (eva) asmi na ca asmi ca.
120.
That (supreme reality) is both nothing and something; it appears to exist and not to exist. It is both visible and invisible, and I am That, yet I am not That.
राम सर्वप्रयत्नेन तस्मिन्परमपावने ।
पदे स्थितिमुपायासि यथा कुरु तथानघ ॥ १२१ ॥
पदे स्थितिमुपायासि यथा कुरु तथानघ ॥ १२१ ॥
rāma sarvaprayatnena tasminparamapāvane ,
pade sthitimupāyāsi yathā kuru tathānagha 121
pade sthitimupāyāsi yathā kuru tathānagha 121
121.
rāma sarva-prayatnena tasmin parama-pāvane
pade sthitim upāyāsi yathā kuru tathā anagha
pade sthitim upāyāsi yathā kuru tathā anagha
121.
rāma anagha,
sarva-prayatnena tasmin parama-pāvane pade sthitim upāyāsi,
yathā tathā kuru.
sarva-prayatnena tasmin parama-pāvane pade sthitim upāyāsi,
yathā tathā kuru.
121.
O Rama, with all effort, achieve a steady abiding (sthiti) in that supremely pure state (pada). O sinless one, act accordingly.
तदमलमजरं तदात्मतत्त्वं तदवगतावुपशान्तिमेति चेतः ।
अवगतविततैकतत्स्वरूपो भवभयमुक्तपदोऽसि तच्चिराय ॥ १२२ ॥
अवगतविततैकतत्स्वरूपो भवभयमुक्तपदोऽसि तच्चिराय ॥ १२२ ॥
tadamalamajaraṃ tadātmatattvaṃ tadavagatāvupaśāntimeti cetaḥ ,
avagatavitataikatatsvarūpo bhavabhayamuktapado'si taccirāya 122
avagatavitataikatatsvarūpo bhavabhayamuktapado'si taccirāya 122
122.
tat amalam ajaram tat ātma-tattvam
tat avagatāu upaśāntim eti cetaḥ
avagata-vitata-eka-tat-svarūpaḥ
bhava-bhaya-mukta-padaḥ asi tat cirāya
tat avagatāu upaśāntim eti cetaḥ
avagata-vitata-eka-tat-svarūpaḥ
bhava-bhaya-mukta-padaḥ asi tat cirāya
122.
tat amalam ajaram (ca asti),
tat ātma-tattvam (ca asti).
tat avagatāu cetaḥ upaśāntim eti.
(tvam) avagata-vitata-eka-tat-svarūpaḥ (san),
bhava-bhaya-mukta-padaḥ asi.
tat cirāya (bhava).
tat ātma-tattvam (ca asti).
tat avagatāu cetaḥ upaśāntim eti.
(tvam) avagata-vitata-eka-tat-svarūpaḥ (san),
bhava-bhaya-mukta-padaḥ asi.
tat cirāya (bhava).
122.
That (supreme reality) is stainless and ageless; that is the very reality (tattva) of the self (ātman). When that is comprehended, the mind (cetas) attains profound peace. Having realized your nature (svarūpa) as the vast, singular reality, you will be eternally free from the fear of repeated existence (saṃsāra).
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
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
Chapter 90
Chapter 91 (current chapter)
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