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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-101

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श्रीवसिष्ठ उवाच ।
इति कुम्भवचो राजा भावयंस्तदकृत्रिमम् ।
स्वयमात्मपदे तस्मिन्क्षणं परिणतोऽभवत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti kumbhavaco rājā bhāvayaṃstadakṛtrimam ,
svayamātmapade tasminkṣaṇaṃ pariṇato'bhavat 1
1. śrīvasiṣṭhaḥ uvāca iti kumbhavacaḥ rājā bhāvayan tat
akṛtrimam svayam ātmapade tasmin kṣaṇam pariṇataḥ abhavat
1. śrīvasiṣṭhaḥ uvāca rājā iti kumbhavacaḥ tat akṛtrimam bhāvayan,
svayam tasmin ātmapade kṣaṇam pariṇataḥ abhavat.
1. Śrī Vasiṣṭha said: Contemplating thus Kumbha's genuine words, the king himself became transformed for a moment into that state of the self (ātman).
बभूवामीलितमनोलोचनः शान्तवाङ्मुनिः ।
शिलातलादिवोत्कीर्णो निस्पन्दावयवाकृतिः ॥ २ ॥
babhūvāmīlitamanolocanaḥ śāntavāṅmuniḥ ,
śilātalādivotkīrṇo nispandāvayavākṛtiḥ 2
2. babūva āmīlitamanolocanaḥ śāntavāk muniḥ
śilātalāt iva utkīrṇaḥ nispandāvayavākṛtiḥ
2. (saḥ) āmīlitamanolocanaḥ śāntavāk muniḥ,
śilātalāt iva utkīrṇaḥ,
nispandāvayavākṛtiḥ babhūva.
2. He became a silent sage (muni) with his mind and eyes half-closed, his form and limbs unmoving, as if he were carved out of a rock slab.
ततो मुहूर्तमात्रेण प्रबुद्धं स्फुरितेक्षणम् ।
तमुवाच महाबाहो चूडाला कुम्भरूपिणी ॥ ३ ॥
tato muhūrtamātreṇa prabuddhaṃ sphuritekṣaṇam ,
tamuvāca mahābāho cūḍālā kumbharūpiṇī 3
3. tataḥ muhūrtamātreṇa prabuddham sphuritekṣaṇam
tam uvāca mahābāho cūḍālā kumbharūpiṇī
3. tataḥ muhūrtamātreṇa prabuddham sphuritekṣaṇam tam,
kumbharūpiṇī cūḍālā uvāca,
"mahābāho".
3. Then, after only a moment, Chūḍālā, in the guise of Kumbha, spoke to that mighty-armed king who had awakened and whose eyes were flickering.
कुम्भ उवाच ।
कच्चिदस्मिन्पदे स्फारे शुद्धे विततनिर्मले ।
सुतल्पे निर्विकल्पानां सुखं विश्रान्तवानसि ॥ ४ ॥
kumbha uvāca ,
kaccidasminpade sphāre śuddhe vitatanirmale ,
sutalpe nirvikalpānāṃ sukhaṃ viśrāntavānasi 4
4. kumbhaḥ uvāca kaccit asmin pade sphāre śuddhe
vitatanirmale sutalpe nirvikalpānām sukham viśrāntavān asi
4. kumbhaḥ uvāca kaccit (tvam) asmin sphāre śuddhe vitatanirmale
nirvikalpānām sutalpe pade sukham viśrāntavān asi?
4. Kumbha said: "I hope you have rested comfortably in this expansive, pure, widely spread, and unblemished state - a delightful resting place for those free from mental constructs."
कच्चिदन्तः प्रबुद्धोसि कच्चिद्भ्रान्तिस्त्वयोज्झिता ।
कच्चिज्ज्ञेयं परिज्ञातं दृष्टं द्रष्टव्यमेव वा ॥ ५ ॥
kaccidantaḥ prabuddhosi kaccidbhrāntistvayojjhitā ,
kaccijjñeyaṃ parijñātaṃ dṛṣṭaṃ draṣṭavyameva vā 5
5. kaccit antaḥ prabuddhaḥ asi kaccit bhrāntiḥ tvayā
ujjhitā kaccit jñeyam parijñātam dṛṣṭam draṣṭavyam eva vā
5. kaccit antaḥ prabuddhaḥ asi kaccit bhrāntiḥ tvayā
ujjhitā kaccit jñeyam parijñātam dṛṣṭam draṣṭavyam eva vā
5. Are you internally awakened? Have you cast off delusion? Has that which is to be known been fully understood, or has that which is to be seen truly been perceived?
शिखिध्वज उवाच ।
भगवंस्त्वत्प्रसादेन महाविभवभूमिका ।
महती पदवी दृष्टा सर्वस्योर्ध्वं स्थिता मया ॥ ६ ॥
śikhidhvaja uvāca ,
bhagavaṃstvatprasādena mahāvibhavabhūmikā ,
mahatī padavī dṛṣṭā sarvasyordhvaṃ sthitā mayā 6
6. śikhidhvajaḥ uvāca bhagavan tvatprasādena mahāvibhavabhūmikā
mahatī padavī dṛṣṭā sarvasya ūrdhvam sthitā mayā
6. śikhidhvajaḥ uvāca bhagavan tvatprasādena mayā sarvasya
ūrdhvam sthitā mahatī mahāvibhavabhūmikā padavī dṛṣṭā
6. Shikhidhvaja said: 'O venerable one, by your grace, I have seen a great state (padavī) of immense splendor (mahāvibhava) and elevated position (bhūmikā), which stands above all.'
सतां विदितवेद्यानामहो बत महात्मनाम् ।
अपूर्वैकामृतमयः सङ्गः सारफलप्रदः ॥ ७ ॥
satāṃ viditavedyānāmaho bata mahātmanām ,
apūrvaikāmṛtamayaḥ saṅgaḥ sāraphalapradaḥ 7
7. satām viditavedyānām aho bata mahātmanām
apūrvaikāmṛtamayaḥ saṅgaḥ sāraphalapradaḥ
7. aho bata satām viditavedyānām mahātmanām
apūrvaikāmṛtamayaḥ sāraphalapradaḥ saṅgaḥ
7. Oh, truly, the association (saṅga) with such great-souled (mahātman) and virtuous (satām) individuals, who have fully understood all that is to be known, is uniquely nectarine and yields the most essential fruits!
जन्मनापि मया लब्धं यन्नाम न महामृतम् ।
तदद्य त्वत्समासङ्गात्तेनैवासादितं स्वयम् ॥ ८ ॥
janmanāpi mayā labdhaṃ yannāma na mahāmṛtam ,
tadadya tvatsamāsaṅgāttenaivāsāditaṃ svayam 8
8. janmanā api mayā labdham yat nāma na mahāmṛtam
tat adya tvatsamāsaṅgāt tena eva āsāditam svayam
8. mayā janmanā api yat nāma mahāmṛtam na labdham
tat adya tvatsamāsaṅgāt tena eva svayam āsāditam
8. The supreme nectar (mahāmṛtam) that I had not obtained even in this life (janmanā), that very nectar has now, today, been acquired by me (svayam) solely through association with you.
अनन्तमाद्यममृतं चैतत्कमललोचन ।
कथं नासादितमभूत्पूर्वमात्मपदं मया ॥ ९ ॥
anantamādyamamṛtaṃ caitatkamalalocana ,
kathaṃ nāsāditamabhūtpūrvamātmapadaṃ mayā 9
9. anantam ādyam amṛtam ca etat kamalalocana
katham na āsāditam abhūt pūrvam ātmapadam mayā
9. kamalalocana mayā pūrvam etat anantam ādyam
amṛtam ātmapadam katham na āsāditam abhūt
9. O lotus-eyed one, how is it that I did not attain this infinite, primal, and immortal state of the self (ātman) previously?
कुम्भ उवाच ।
मनस्युपशमं याते त्यक्तभोगैषणे स्थिते ।
कषायपाके निर्वृत्ते सर्वेन्द्रियगणस्य च ॥ १० ॥
kumbha uvāca ,
manasyupaśamaṃ yāte tyaktabhogaiṣaṇe sthite ,
kaṣāyapāke nirvṛtte sarvendriyagaṇasya ca 10
10. manasi upaśamam yāte tyaktabhogaiṣaṇe sthite
kaṣāyapāke nirvṛtte sarvendriyagaṇasya ca
10. manasi upaśamam yāte tyaktabhogaiṣaṇe sthite
ca sarvendriyagaṇasya kaṣāyapāke nirvṛtte
10. Kumbha said: When the mind (manas) has achieved tranquility, becoming steady after abandoning desires for enjoyment, and when the 'ripening' and cessation of all impurities (kaṣāya) of the entire group of senses (indriya) has taken place...
यान्ति चेतसि विश्रान्तिं विमला देशिकोक्तयः ।
यथा सितांशुके शुद्धे बिन्दवः कुङ्कुमाम्भसः ॥ ११ ॥
yānti cetasi viśrāntiṃ vimalā deśikoktayaḥ ,
yathā sitāṃśuke śuddhe bindavaḥ kuṅkumāmbhasaḥ 11
11. yānti cetasi viśrāntim vimalāḥ deśikoktayaḥ
yathā sitāṃśuke śuddhe bindavaḥ kuṅkumāmbhsaḥ
11. vimalāḥ deśikoktayaḥ cetasi viśrāntim yānti
yathā kuṅkumāmbhsaḥ bindavaḥ śuddhe sitāṃśuke
11. The pure words of the spiritual teacher (guru) attain a settled state in the consciousness, just as drops of saffron water are absorbed into a clean white cloth.
कषायाणामनन्तानां संभृतानां शरीरकैः ।
स्ववासनास्वरूपाणामद्य पाकस्तवोदितः ॥ १२ ॥
kaṣāyāṇāmanantānāṃ saṃbhṛtānāṃ śarīrakaiḥ ,
svavāsanāsvarūpāṇāmadya pākastavoditaḥ 12
12. kaṣāyāṇām anantānām saṃbhṛtānām śarīrakaiḥ
svavāsanāsvarūpāṇām adya pākaḥ tava uditaḥ
12. adya śarīrakaiḥ saṃbhṛtānām svavāsanāsvarūpāṇām
anantānām kaṣāyāṇām tava pākaḥ uditaḥ
12. Today, the ripening (pāka) of your endless defilements (kaṣāya) has manifested; these defilements were accumulated by bodies and their intrinsic nature (svarūpa) consists of latent impressions (vāsanā).
देहान्मलानि सर्वाणि कालेन कमलेक्षण ।
साधो वृक्षात्फलानीव पाकेन विगलन्त्यधः ॥ १३ ॥
dehānmalāni sarvāṇi kālena kamalekṣaṇa ,
sādho vṛkṣātphalānīva pākena vigalantyadhaḥ 13
13. dehāt malāni sarvāṇi kālena kamalekṣaṇa sādho
vṛkṣāt phalāni iva pākena vigalanti adhaḥ
13. kamalekṣaṇa sādho,
vṛkṣāt phalāni iva pākena,
dehāt sarvāṇi malāni kālena adhaḥ vigalanti.
13. O lotus-eyed one, O virtuous one, all impurities (mala) depart from the body with time, just as fruits fall from a tree when they ripen.
वासनात्मसु यातेषु मलेषु विमलं सखे ।
यद्वक्ति गुरुरन्तस्तद्विशतीषुर्यथा विसे ॥ १४ ॥
vāsanātmasu yāteṣu maleṣu vimalaṃ sakhe ,
yadvakti gururantastadviśatīṣuryathā vise 14
14. vāsanātmasu yāteṣu maleṣu vimalaṃ sakhe yat
vakti guruḥ antas tat viśati iṣuḥ yathā vise
14. sakhe,
vāsanātmasu maleṣu yāteṣu,
guruḥ yat vakti,
tat vimalaṃ antas iṣuḥ yathā vise viśati.
14. O friend, when the impurities (mala) that consist of subtle impressions (vāsanā) have vanished, then the pure teaching spoken by the teacher (guru) penetrates within, just as an arrow pierces a lotus stalk.
कषायपाके संपन्ने त्वं मयाद्य विबोधितः ।
तेनाद्यैव तवाज्ञानक्षयो जातो महामते ॥ १५ ॥
kaṣāyapāke saṃpanne tvaṃ mayādya vibodhitaḥ ,
tenādyaiva tavājñānakṣayo jāto mahāmate 15
15. kaṣāyapāke saṃpanne tvaṃ mayā adya vibodhitaḥ
tena adya eva tava ajñānakṣayaḥ jātaḥ mahāmate
15. mahāmate,
kaṣāyapāke saṃpanne,
adya tvaṃ mayā vibodhitaḥ.
tena adya eva tava ajñānakṣayaḥ jātaḥ.
15. O great-minded one, now that the maturation of your attachments (kaṣāya) is complete, you have been awakened by me today. Consequently, the destruction of your ignorance has occurred today itself.
अद्य पक्वकषायस्त्वमद्यैव ज्ञानसंकथाम् ।
अद्येह सोपदेशस्त्वमद्यैवासि प्रबुद्धवान् ॥ १६ ॥
adya pakvakaṣāyastvamadyaiva jñānasaṃkathām ,
adyeha sopadeśastvamadyaivāsi prabuddhavān 16
16. adya pakvakaṣāyaḥ tvam adya eva jñānasaṅkathām adya
iha sa-upadeśaḥ tvam adya eva asi prabuddhavān
16. adya tvam pakvakaṣāyaḥ (asi).
adya eva (tvam) jñānasaṅkathām (yogyo'si).
adya iha tvam sa-upadeśaḥ (asi).
adya eva prabuddhavān asi.
16. Today you are one whose attachments (kaṣāya) have fully matured. Today itself you are fit for the discourse on true knowledge. Today, here, you have received instruction. Today itself you have become truly enlightened.
शुभाशुभानां सर्वेषां कर्मणामद्य संक्षयः ।
सत्सङ्गव्यपदेशेन तव निष्पत्तिमागतः ॥ १७ ॥
śubhāśubhānāṃ sarveṣāṃ karmaṇāmadya saṃkṣayaḥ ,
satsaṅgavyapadeśena tava niṣpattimāgataḥ 17
17. śubhāśubhānām sarveṣām karmaṇām adya saṃkṣayaḥ
satsaṅgavyapadeśena tava niṣpattim āgataḥ
17. adya tava satsaṅgavyapadeśena sarveṣām
śubhāśubhānām karmaṇām saṃkṣayaḥ niṣpattim āgataḥ
17. Today, the complete cessation of all your good and bad actions (karma) has been achieved through the pretext of good company.
यावदस्य दिनस्यैष पूर्वभागो महीपते ।
तावच्चेतोहंममेति तवाज्ञानं बभूव ह ॥ १८ ॥
yāvadasya dinasyaiṣa pūrvabhāgo mahīpate ,
tāvaccetohaṃmameti tavājñānaṃ babhūva ha 18
18. yāvat asya dinasya eṣaḥ pūrvabhāgaḥ mahīpate
tāvat cetaḥ aham mama iti tava ajñānam babhūva ha
18. mahīpate yāvat asya dinasya eṣaḥ pūrvabhāgaḥ,
tāvat tava cetaḥ aham mama iti ajñānam ha babhūva
18. O King, as long as this first part of this day lasted, so long your ignorance (ajñāna) indeed existed, characterized by the notion 'this mind, I, and mine'.
इदानीं मद्वचोबोधाच्चेतसि क्षयमागते ।
हृदयात्संपरित्यक्ते संप्रबुद्धोऽसि भूपते ॥ १९ ॥
idānīṃ madvacobodhāccetasi kṣayamāgate ,
hṛdayātsaṃparityakte saṃprabuddho'si bhūpate 19
19. idānīm madvacobodhāt cetasi kṣayam āgate
hṛdayāt samparityakte samprabuddhaḥ asi bhūpate
19. bhūpate idānīm madvacobodhāt,
cetasi kṣayam āgate,
hṛdayāt samparityakte,
tvam samprabuddhaḥ asi
19. O King, now, due to the realization brought about by my words, with your mind having reached cessation and completely abandoned from the heart, you are fully awakened.
हृदि यावन्मनःसत्ता तावदज्ञानसस्थितिः ।
चित्ते चित्ततया त्यक्ते ज्ञानस्याभ्युदयो भवेत् ॥ २० ॥
hṛdi yāvanmanaḥsattā tāvadajñānasasthitiḥ ,
citte cittatayā tyakte jñānasyābhyudayo bhavet 20
20. hṛdi yāvat manaḥsattā tāvat ajñānasaṃsthitiḥ
citte cittatayā tyakte jñānasya abhyudayaḥ bhavet
20. yāvat manaḥsattā hṛdi,
tāvat ajñānasaṃsthitiḥ.
citte cittatayā tyakte,
jñānasya abhyudayaḥ bhavet
20. As long as the mind (manas) has existence within the heart, so long does the state of ignorance (ajñāna) persist. When the mind (citta) is abandoned in its essential nature as 'mind-ness' within consciousness, then the dawn of true knowledge (jñāna) occurs.
द्वित्वैकत्वदृशौ चित्तं तदेवाज्ञानमुच्यते ।
एतयोर्यो लयो दृष्टेस्तज्ज्ञानं सा परा गतिः ॥ २१ ॥
dvitvaikatvadṛśau cittaṃ tadevājñānamucyate ,
etayoryo layo dṛṣṭestajjñānaṃ sā parā gatiḥ 21
21. dvitvaikatvadṛśau cittam tat eva ajñānam ucyate
etayoḥ yaḥ layaḥ dṛṣṭeḥ tat jñānam sā parā gatiḥ
21. The perceptions of duality and unity, and the mind [that holds them] - that is indeed called ignorance (ajñāna). The dissolution of these two from [one's] vision (dṛṣṭi) is knowledge (jñāna); that is the supreme state.
प्रबुद्धोऽसि विमुक्तोऽसि त्यक्तं चित्तं त्वया नृप ।
सदसत्तामयत्वं हि त्वया त्यक्तमसत्पदम् ॥ २२ ॥
prabuddho'si vimukto'si tyaktaṃ cittaṃ tvayā nṛpa ,
sadasattāmayatvaṃ hi tvayā tyaktamasatpadam 22
22. prabuddhaḥ asi vimuktaḥ asi tyaktam cittam tvayā
nṛpa sadasattāmayatvam hi tvayā tyaktam asatpadam
22. O King, you are awakened, you are liberated! You have abandoned the mind (citta). Indeed, you have given up the state of unreality (asat), which consists of both being and non-being.
वीतशोको निरायासो निःसङ्गोऽनन्य आत्मवान् ।
महोदयो मुनिर्मौनी स्वरूपे तिष्ठ निर्मले ॥ २३ ॥
vītaśoko nirāyāso niḥsaṅgo'nanya ātmavān ,
mahodayo munirmaunī svarūpe tiṣṭha nirmale 23
23. vītaśokaḥ nirāyāsaḥ niḥsaṅgaḥ ananyaḥ ātmavān
mahodayaḥ muniḥ maunī svarūpe tiṣṭha nirmale
23. Be free from sorrow, effortless, detached, non-different [from the Self], self-possessed (ātmavan), exalted, a sage, and silent. Remain in your pure, true nature (svarūpa).
शिखिध्वज उवाच ।
एवं हि भगवन् जन्तोर्मूर्खस्यैवास्ति चित्तभूः ।
प्रबुद्धस्य न तज्ज्ञस्य चित्तं नाम किल प्रभो ॥ २४ ॥
śikhidhvaja uvāca ,
evaṃ hi bhagavan jantormūrkhasyaivāsti cittabhūḥ ,
prabuddhasya na tajjñasya cittaṃ nāma kila prabho 24
24. śikhidhvajaḥ uvāca evam hi
bhagavan jantoḥ mūrkhasya eva asti
cittabhūḥ prabuddhasya na
tajjñasya cittam nāma kila prabho
24. Śikhidhvaja said: "Indeed, O Venerable One, the mind (citta) originates only for the foolish living being. For the awakened one, O Lord, and for the knower of that [truth], there is truly no such thing as 'mind' (citta)."
जीवन्मुक्तास्तदेते हि विहरन्ति कथं वद ।
अविद्यमानमनसो युष्मदाद्यास्तथा नराः ॥ २५ ॥
jīvanmuktāstadete hi viharanti kathaṃ vada ,
avidyamānamanaso yuṣmadādyāstathā narāḥ 25
25. jīvanmuktāḥ tat ete hi viharanti kathaṃ vada
avidyamānamanasaḥ yuṣmad-ādyāḥ tathā narāḥ
25. vada kathaṃ hi ete jīvanmuktāḥ avidyamānamanasaḥ
tathā yuṣmad-ādyāḥ narāḥ viharanti
25. Therefore, tell me how these living liberated ones (jīvanmuktāḥ), whose minds no longer exist, function in the world, just like you and others.
इति मे कथयाशेषमन्यैः स्ववचनांशुभिः ।
हार्दं तमो मे निपुणमेवंप्रायैः प्रमार्जय ॥ २६ ॥
iti me kathayāśeṣamanyaiḥ svavacanāṃśubhiḥ ,
hārdaṃ tamo me nipuṇamevaṃprāyaiḥ pramārjaya 26
26. iti me kathaya aśeṣam anyaiḥ sva-vacana-aṃśubhiḥ
hārdaṃ tamaḥ me nipuṇam evaṃprāyaiḥ pramārjaya
26. iti aśeṣam kathaya me hārdaṃ tamaḥ anyaiḥ
evaṃprāyaiḥ sva-vacana-aṃśubhiḥ nipuṇam pramārjaya
26. Therefore, by these and other similar rays of your words, tell me everything completely, and skillfully dispel this inner darkness (tamas) of mine.
कुम्भ उवाच ।
यथा वदसि तत्त्वज्ञ तत्तथैव हि नान्यथा ।
चित्तं हि जीवन्मुक्तानां नास्त्यङ्कुर इवाश्मनाम् ॥ २७ ॥
kumbha uvāca ,
yathā vadasi tattvajña tattathaiva hi nānyathā ,
cittaṃ hi jīvanmuktānāṃ nāstyaṅkura ivāśmanām 27
27. kumbhaḥ uvāca yathā vadasi tattvajña tat tathā eva hi na
anyathā cittam hi jīvanmuktānām na asti aṅkuraḥ iva aśmanām
27. kumbhaḥ uvāca tattvajña yathā vadasi tat hi tathā eva na
anyathā jīvanmuktānām cittam hi aśmanām aṅkuraḥ iva na asti
27. Kumbha spoke: O knower of truth (tattvajña), what you say is indeed exactly so, and not otherwise. For the mind (citta) of the living liberated ones (jīvanmuktāḥ) does not exist, just as a sprout does not arise from stones.
पुनर्जननयोग्या या वासना घनवासना ।
सा प्रोक्ता चित्तशब्देन न सा तज्ज्ञस्य विद्यते ॥ २८ ॥
punarjananayogyā yā vāsanā ghanavāsanā ,
sā proktā cittaśabdena na sā tajjñasya vidyate 28
28. punaḥ-janana-yogyā yā vāsanā ghana-vāsanā sā
proktā citta-śabdena na sā tat-jñasya vidyate
28. yā punaḥ-janana-yogyā ghana-vāsanā sā vāsanā
citta-śabdena proktā sā tat-jñasya na vidyate
28. That strong latent impression (vāsanā) which is conducive to future rebirth (saṃsāra) is what is referred to by the term 'mind' (citta). Such a vāsanā does not exist for the knower of truth (tajjña).
यया वासनया तज्ज्ञा विहरन्तीह कर्मसु ।
तां त्वं सत्त्वाभिधां विद्धि पुनर्जननवर्जिताम् ॥ २९ ॥
yayā vāsanayā tajjñā viharantīha karmasu ,
tāṃ tvaṃ sattvābhidhāṃ viddhi punarjananavarjitām 29
29. yayā vāsanayā tajjñāḥ viharanti iha karmasu tām
tvam sattvābhidhām viddhi punarjananavarjitām
29. tvam tām sattvābhidhām punarjananavarjitām viddhi
yayā vāsanayā tajjñāḥ iha karmasu viharanti
29. You should know that subtle impression (vāsanā) by which those who know the truth (tajjñāḥ) engage in actions (karma) here in this world, to be called *sattva* (purity), and it is free from repeated birth (saṃsāra).
जीवन्मुक्ता महात्मानः सत्त्वस्थाः संयतेन्द्रियाः ।
विहरन्ति गतासङ्गं न चित्तस्थाः कदाचन ॥ ३० ॥
jīvanmuktā mahātmānaḥ sattvasthāḥ saṃyatendriyāḥ ,
viharanti gatāsaṅgaṃ na cittasthāḥ kadācana 30
30. jīvanmuktāḥ mahātmānaḥ sattvasthāḥ saṃyata indriyāḥ
viharanti gatāsaṅgam na cittasthāḥ kadācana
30. jīvanmuktāḥ mahātmānaḥ sattvasthāḥ saṃyata indriyāḥ gatāsaṅgam viharanti,
kadācana na cittasthāḥ
30. Great souls (mahātmānaḥ) who are liberated while living (jīvanmuktas), established in *sattva* (purity) and having controlled their senses, move about (in the world) without attachment; they are never established in the ordinary mind (citta).
मूढं चित्तं चित्तमाहुः प्रबुद्धं सत्त्वमुच्यते ।
अप्रबुद्धा हि चित्तस्थाः सत्त्वस्थास्तु महाधियः ॥ ३१ ॥
mūḍhaṃ cittaṃ cittamāhuḥ prabuddhaṃ sattvamucyate ,
aprabuddhā hi cittasthāḥ sattvasthāstu mahādhiyaḥ 31
31. mūḍham cittam cittam āhuḥ prabuddham sattvam ucyate
aprabuddhāḥ hi cittasthāḥ sattvasthāḥ tu mahādhiyaḥ
31. mūḍham cittam cittam āhuḥ,
(atha) prabuddham (cittam) sattvam ucyate.
hi aprabuddhāḥ cittasthāḥ,
tu mahādhiyaḥ sattvasthāḥ
31. The deluded mind (citta) is called 'mind' (citta); the awakened (mind) is referred to as *sattva* (purity). Indeed, the unawakened are established in the ordinary mind (citta), but those of great intellect (mahādhiyaḥ) are established in *sattva* (purity).
भूयः प्रजायते चित्तं सत्त्वं भूयो न जायते ।
अप्रबुद्धस्य बन्धोस्ति न प्रबुद्धस्य भूपते ॥ ३२ ॥
bhūyaḥ prajāyate cittaṃ sattvaṃ bhūyo na jāyate ,
aprabuddhasya bandhosti na prabuddhasya bhūpate 32
32. bhūyaḥ prajāyate cittam sattvam bhūyaḥ na jāyate
aprabuddhasya bandhaḥ asti na prabuddhasya bhūpate
32. cittam bhūyaḥ prajāyate,
(kintu) sattvam bhūyaḥ na jāyate.
bhūpate,
aprabuddhasya bandhaḥ asti,
prabuddhasya na
32. The ordinary mind (citta) repeatedly arises, but *sattva* (purity) does not arise again. Bondage exists for the unawakened, O King, but not for the awakened.
सत्ववानसि संजातो महात्यागी स्थितो भवान् ।
अशेषेण त्वया चित्तं त्यक्तमद्येति वेद्म्यहम् ॥ ३३ ॥
satvavānasi saṃjāto mahātyāgī sthito bhavān ,
aśeṣeṇa tvayā cittaṃ tyaktamadyeti vedmyaham 33
33. sattvavān asi saṃjātaḥ mahātyāgī sthitaḥ bhavān |
aśeṣeṇa tvayā cittam tyaktam adya iti vedmi aham
33. bhavān sattvavān saṃjātaḥ mahātyāgī sthitaḥ asi
tvayā aśeṣeṇa cittam adya tyaktam iti aham vedmi
33. You have become endowed with virtue and are established as a great renunciant. I know that you have completely relinquished your mind today.
समस्तवासनोन्मुक्तो राजन्नद्यैव राजसे ।
आकाशसाम्यमायातं मन्ये तव मुने मनः ॥ ३४ ॥
samastavāsanonmukto rājannadyaiva rājase ,
ākāśasāmyamāyātaṃ manye tava mune manaḥ 34
34. samastavāsanā unmuktaḥ rājan adya eva rājase
| ākāśasāmyam āyātam manye tava mune manaḥ
34. rājan mune samastavāsanā unmuktaḥ adya eva
rājase aham manye tava manaḥ ākāśasāmyam āyātam
34. O King, freed from all latent impressions, you indeed shine today. O sage, I believe your mind has attained the likeness of space.
शमं प्राप्तोऽसि परमं सिद्धः समसमस्थितिः ।
अयं हि स महात्यागः सर्वं यत्तत्समुज्झितम् ॥ ३५ ॥
śamaṃ prāpto'si paramaṃ siddhaḥ samasamasthitiḥ ,
ayaṃ hi sa mahātyāgaḥ sarvaṃ yattatsamujjhitam 35
35. śamam prāptaḥ asi paramam siddhaḥ samasamasthitiḥ
| ayam hi saḥ mahātyāgaḥ sarvam yat tat samujjhitam
35. tvam paramam śamam prāptaḥ asi,
siddhaḥ samasamasthitiḥ (ca asi) ayam hi saḥ mahātyāgaḥ,
yat tat sarvam samujjhitam
35. You have attained supreme tranquility, you are perfected, and your state is one of perfect equanimity. Indeed, this is that great renunciation: that everything whatsoever has been completely abandoned.
स्वर्गापवर्गवित्तादि तपोदानफलाद्यपि ।
प्रबुद्धमेधया साधो धिया परमबोधया ॥ ३६ ॥
svargāpavargavittādi tapodānaphalādyapi ,
prabuddhamedhayā sādho dhiyā paramabodhayā 36
36. svarga apavarga vitta ādi tapaḥ dāna phala ādi
api | prabuddhamedhayā sādho dhiyā paramabōdhayā
36. sādho svarga apavarga vitta ādi tapaḥ dāna phala
ādi api prabuddhamedhayā dhiyā paramabōdhayā
36. Heaven, final liberation (mokṣa), wealth, and similar things, and also the fruits of asceticism (tapas) and charity (dāna) are comprehended, O good one, by an awakened intellect, by means of supreme understanding.
तपो नाम कियन्मात्रदुःखक्षयकरं भवेत् ।
क्षयातिशयनिर्मुक्तं यत्सुखं समतामयम् ॥ ३७ ॥
tapo nāma kiyanmātraduḥkhakṣayakaraṃ bhavet ,
kṣayātiśayanirmuktaṃ yatsukhaṃ samatāmayam 37
37. tapaḥ nāma kiyat-mātra-duḥkha-kṣaya-karam bhavet
kṣaya-atiśaya-nirmuktam yat sukham samatā-mayam
37. tapaḥ nāma kiyat-mātra-duḥkha-kṣaya-karam bhavet? yat sukham kṣaya-atiśaya-nirmuktam samatā-mayam (tat sukham eva).
37. What kind of ascetic practice (tapas) can merely bring about the cessation of a limited amount of suffering? (True happiness is) that which is free from decay and excess, and is characterized by equanimity (samatā).
तत्सत्तद्वस्तु तत्किंचिन्न तु स्वर्गादि भङ्गुरम् ।
भावाभावैरुपारूढं स्थिताधिगतवेदनम् ॥ ३८ ॥
tatsattadvastu tatkiṃcinna tu svargādi bhaṅguram ,
bhāvābhāvairupārūḍhaṃ sthitādhigatavedanam 38
38. tat sat tat vastu tat kiñcit na tu svarga-ādi bhaṅguram
bhāva-abhāvaiḥ upārūḍham sthita-adhigata-vedanam
38. tat sat,
tat vastu,
tat kiñcit (asti).
(tat sukham) svarga-ādi bhaṅguram tu na (asti).
(tat sukham) bhāva-abhāvaiḥ upārūḍham sthita-adhigata-vedanam (ca asti).
38. That (happiness) is the ultimate reality, that is the essential truth, that is something indefinable. It is certainly not perishable things like heaven and similar realms. It is beyond (lit. 'mounted upon') states of being and non-being, and is known through a steady, acquired understanding.
स्वर्गो नाम किमानन्दः सोपि संदेहसंस्थितः ।
अप्राप्तस्वात्मसंसिद्धेः क्रियाकाण्डः शुभो भवेत् ॥ ३९ ॥
svargo nāma kimānandaḥ sopi saṃdehasaṃsthitaḥ ,
aprāptasvātmasaṃsiddheḥ kriyākāṇḍaḥ śubho bhavet 39
39. svargaḥ nāma kim ānandaḥ saḥ api saṃdeha-saṃsthitaḥ
aprāpta-sva-ātma-saṃsiddheḥ kriyā-kāṇḍaḥ śubhaḥ bhavet
39. svargaḥ nāma kim ānandaḥ? saḥ api saṃdeha-saṃsthitaḥ.
aprāpta-sva-ātma-saṃsiddheḥ kriyā-kāṇḍaḥ śubhaḥ bhavet.
39. What kind of joy (ānanda) is this 'heaven' (svarga)? It is also founded on uncertainty. For those who have not achieved the perfect realization of the self (ātman), ritualistic action (kriyā-kāṇḍa) may indeed be beneficial.
येन नासादितं हेम रीतिं किं स परित्यजेत् ।
चूडालादिसमासङ्गाद्भवेज्ज्ञत्वं सुखेन ते ॥ ४० ॥
yena nāsāditaṃ hema rītiṃ kiṃ sa parityajet ,
cūḍālādisamāsaṅgādbhavejjñatvaṃ sukhena te 40
40. yena na āsāditam hema rītim kim saḥ parityajet
cūḍālā-ādi-samāsaṅgāt bhavet jñatvam sukhena te
40. yena hema na āsāditam,
saḥ rītim kim parityajet? cūḍālā-ādi-samāsaṅgāt te sukhena jñatvam bhavet.
40. Why should a person who has not yet acquired gold abandon copper (i.e., lesser but still valuable practices)? Through association with (sages like) Cūḍālā and others, enlightenment (jñatva) will come to you easily.
तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये ।
आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ॥ ४१ ॥
tatkimarthamanarthe'sminnimagnastvaṃ tapomaye ,
āśramādivikalpāṃśasādhyasyādya kukarmaṇaḥ 41
41. tat kim artham anarthe asmin nimagnaḥ tvam tapomaye
āśramādivikalpāṃśasādhyasya adya kukarmaṇaḥ
41. tat kim artham tvam asmin tapomaye anarthe
āśramādivikalpāṃśasādhyasya kukarmaṇaḥ adya nimagnaḥ
41. Why, then, are you presently absorbed in this meaningless pursuit, which is characterized by austerity (tapas), concerning the bad actions (karma) that are accomplished through various options related to social stages (āśrama) and the like?
आद्यन्तावस्य सुमते मध्य एव सुखं स्म भो ।
यतस्ते समयो जातो यस्मिन्परिणमन्ति च ॥ ४२ ॥
ādyantāvasya sumate madhya eva sukhaṃ sma bho ,
yataste samayo jāto yasminpariṇamanti ca 42
42. ādyantau asya sumate madhye eva sukham sma bho
yataḥ te samayaḥ jātaḥ yasmin pariṇamanti ca
42. sumate asya ādyantau madhye eva sukham sma bho
yataḥ te samayaḥ jātaḥ yasmin pariṇamanti ca
42. O wise one, this (existence) has a beginning and an end; indeed, happiness truly lies only in the middle. For your time has arrived, in which all things transform and ripen.
तपोरूपा विकल्पांशास्तत्र बद्धपदो भव ।
चिद्व्योम्नोनभसोत्यच्छात्सर्वेभावाः समुत्थिताः ॥ ४३ ॥
taporūpā vikalpāṃśāstatra baddhapado bhava ,
cidvyomnonabhasotyacchātsarvebhāvāḥ samutthitāḥ 43
43. taporūpāḥ vikalpāṃśāḥ tatra baddhapadaḥ bhava cit
vyomnaḥ nabhasaḥ ati acchāt sarve bhāvāḥ samutthitāḥ
43. taporūpāḥ vikalpāṃśāḥ tatra baddhapadaḥ bhava ati
acchāt cit vyomnaḥ nabhasaḥ sarve bhāvāḥ samutthitāḥ
43. Establish yourself firmly amidst those aspects of mental constructs (vikalpa) that take the form of austerity (tapas). All existences (bhāva) have arisen from the supremely pure and clear ether of consciousness (citvyoman) and space.
तथैव परिदृश्यन्ते तत्रैव विलयं गताः ।
इदं कार्यमिदं नेति संकल्पा ब्रह्मबिन्दवः ॥ ४४ ॥
tathaiva paridṛśyante tatraiva vilayaṃ gatāḥ ,
idaṃ kāryamidaṃ neti saṃkalpā brahmabindavaḥ 44
44. tathā eva paridṛśyante tatra eva vilayam gatāḥ
idam kāryam idam na iti saṃkalpāḥ brahmabindavaḥ
44. tathā eva paridṛśyante tatra eva vilayam gatāḥ
idam kāryam idam na iti saṃkalpāḥ brahmabindavaḥ
44. In the same way, they appear and dissolve right there. The intentions (saṃkalpa) like 'this is to be done' and 'this is not' are but drops of the ultimate reality (brahman).
वन्ध्यं शिखिध्वज त्यक्त्वा पूर्णमेव समाश्रय ।
इष्टं मे प्रार्थयस्वेति यथैव प्रार्थ्यते सखे ॥ ४५ ॥
vandhyaṃ śikhidhvaja tyaktvā pūrṇameva samāśraya ,
iṣṭaṃ me prārthayasveti yathaiva prārthyate sakhe 45
45. vandhyam śikhidhvaja tyaktvā pūrṇam eva samāśraya
iṣṭam me prārthayasva iti yathā eva prārthyate sakhe
45. śikhidhvaja vandhyam tyaktvā pūrṇam eva samāśraya.
sakhe,
yathā eva iṣṭam prārthyate iti,
[tathā] me iṣṭam प्रार्थयस्व.
45. O Skandhadhvaja, having abandoned what is fruitless, truly take refuge in the Complete. 'Request for yourself that which is desired by me' - just as, O friend, a desired object is indeed requested.
स्त्रिया तथैव स कथं दयितः प्रार्थ्यते स्वयम् ।
संकल्परचितानेतान्भावानापतभासुरान् ॥ ४६ ॥
striyā tathaiva sa kathaṃ dayitaḥ prārthyate svayam ,
saṃkalparacitānetānbhāvānāpatabhāsurān 46
46. striyā tathā eva saḥ katham dayitaḥ prārthyate
svayam saṅkalpa-racitān etān bhāvān āpat-bhāsurān
46. striyā tathā eva saḥ dayitaḥ svayam katham prārthyate? saṅkalpa-racitān āpat-bhāsurān etān bhāvān.
.
.
46. Just as a beloved is spontaneously desired by a woman, how (can such a desire be fulfilled)?
गृह्णन्ति न महात्मानः प्राज्ञा जलरवीनिव ।
स्वर्गमोक्षादिफलदं यत्किंचित्सर्वमेव तत् ॥ ४७ ॥
gṛhṇanti na mahātmānaḥ prājñā jalaravīniva ,
svargamokṣādiphaladaṃ yatkiṃcitsarvameva tat 47
47. gṛhṇanti na mahātmānaḥ prājñāḥ jala-ravīn iva
svarga-mokṣa-ādi-phala-dam yat kiñcit sarvam eva tat
47. mahātmānaḥ prājñāḥ jala-ravīn iva [tān] na gṛhṇanti.
yat kiñcit svarga-mokṣa-ādi-phala-dam sarvam eva tat.
.
.
47. ...The great souls, the wise, do not grasp these brilliantly appearing states of being, which are created by mere intention, just as they do not grasp reflections of the sun in water. Whatever, even a little, bestows fruits like heaven and final liberation (mokṣa), all that...
त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव ।
सत्त्वं सत्त्वेन नाशेन नाश्यं हि विगतस्पृहः ॥ ४८ ॥
tyaktvā samasamābhāso yo'syasāveva vai bhava ,
sattvaṃ sattvena nāśena nāśyaṃ hi vigataspṛhaḥ 48
48. tyaktvā sama-sama-ābhāsaḥ yaḥ asi asau eva vai bhava
sattvam sattvena nāśena nāśyam hi vigata-spṛhaḥ
48. [tvam] svarga-mokṣa-ādi-phala-dam yat kiñcit sarvam eva tat tyaktvā.
he sama-sama-ābhāsaḥ,
yaḥ asi asau eva [tvam],
vai [sva-rūpe] bhava.
hi,
he vigata-spṛhaḥ,
sattvam sattvena nāśena nāśyam.
48. Having abandoned all that whatsoever which bestows fruits like heaven and final liberation (mokṣa), O you who are merely a uniform appearance and who are indeed that very one (the ultimate reality), become (that ultimate reality). For, O you who are free from longing, (even) existence (sattva) is indeed perishable by (its own) nature of existence and by destruction.
पदार्थौघमिमं गृह्णंस्तिष्ठास्पन्दितचित्तभूः ।
अपरिस्पन्दचित्तस्य संसृतिर्नेह धावति ॥ ४९ ॥
padārthaughamimaṃ gṛhṇaṃstiṣṭhāspanditacittabhūḥ ,
aparispandacittasya saṃsṛtirneha dhāvati 49
49. padārthaugham imam gṛhṇan tiṣṭha aspanditacittabhūḥ
| aparispandacittasya saṃsṛtiḥ na iha dhāvati ||
49. imam padārthaugham gṛhṇan,
aspanditacittabhūḥ tiṣṭha.
aparispandacittasya iha saṃsṛtiḥ na dhāvati.
49. Remain with your mind unagitated, even while perceiving this multitude of objects. For one whose mind is unagitated, the cycle of birth and death (saṃsāra) does not operate in this world.
पौरुषप्रभवा साधो विपत्तिर्हि मतौ यथा ।
यानि यानीह दुःखानि प्रस्फुरन्ति जगत्त्रये ॥ ५० ॥
pauruṣaprabhavā sādho vipattirhi matau yathā ,
yāni yānīha duḥkhāni prasphuranti jagattraye 50
50. pauruṣaprabhavā sādho vipattiḥ hi matau yathā |
yāni yāni iha duḥkhāni prasphuranti jagattraye ||
50. sādho,
yathā matu hi vipattiḥ pauruṣaprabhavā (bhavati).
yāni yāni duḥkhāni iha jagattraye prasphuranti.
.
.
50. O good one, just as misfortune arises from human effort (pauruṣa) in the mind, whatever sufferings manifest here in the three worlds...
चेतश्चापलजान्येव तानि तानि महीपते ।
स्थिरं शान्तं गतस्पन्दं यस्य चित्तमचापलम् ।
सदैव स महानन्दी साम्राज्यस्य स भाजनम् ॥ ५१ ॥
cetaścāpalajānyeva tāni tāni mahīpate ,
sthiraṃ śāntaṃ gataspandaṃ yasya cittamacāpalam ,
sadaiva sa mahānandī sāmrājyasya sa bhājanam 51
51. cetas cāpalajāni eva tāni tāni mahīpate
| sthiram śāntam gataspandam
yasya cittam acāpalam | sadā eva saḥ
mahānandī sāmrājyasya saḥ bhājanam ||
51. mahīpate,
tāni tāni (duḥkhāni) cetas-cāpalajāni eva.
yasya cittam sthiram śāntam gataspandam acāpalam (asti),
saḥ sadaiva mahānandī (bhavati).
saḥ sāmrājyasya bhājanam (bhavati).
51. O king, all those sufferings are certainly born only of the mind's fickleness. But he whose mind is steady, peaceful, free from agitation, and unwavering, he is always greatly blissful and is truly worthy of supreme dominion.
अथ चेतसि तत्त्वज्ञ स्पन्दास्पन्दौ त्वमेकताम् ।
नीत्वा तिष्ठ यथाकाममैक्यमागत्य शाश्वतम् ॥ ५२ ॥
atha cetasi tattvajña spandāspandau tvamekatām ,
nītvā tiṣṭha yathākāmamaikyamāgatya śāśvatam 52
52. atha cetasi tattvajña spandāspandau tvam ekatām |
nītvā tiṣṭha yathākāmam aikyam āgatya śāśvatam ||
52. atha tattvajña,
tvam cetasi spandāspandau ekatām nītvā,
śāśvatam aikyam āgatya,
yathākāmam tiṣṭha.
52. Therefore, O knower of truth, having brought both agitation and non-agitation in your mind to a state of oneness, and having attained eternal unity (aikyam), remain as you wish.
शिखिध्वज उवाच ।
कथमैक्यं विभो यातः स्पन्दास्पन्दाविमावुभौ ।
सर्वसंशयविच्छेदकारिन्नेतद्वदाशु मे ॥ ५३ ॥
śikhidhvaja uvāca ,
kathamaikyaṃ vibho yātaḥ spandāspandāvimāvubhau ,
sarvasaṃśayavicchedakārinnetadvadāśu me 53
53. śikhidhvaja uvāca katham aikyam vibho yātaḥ spanda-aspandau
imau ubhau sarvasaṃśayavicchedakārin etat vada āśu me
53. śikhidhvaja uvāca vibho sarvasaṃśayavicchedakārin katham
imau ubhau spanda-aspandau aikyam yātaḥ etat āśu me vada
53. Shikhidhvaja said: O all-pervading one, how have these two - movement (spanda) and non-movement (aspanda) - become one? O remover of all doubts, please explain this to me quickly.
कुम्भ उवाच ।
एकं वस्तु जगत्सर्वं चिन्मात्रं वारिवाम्बुधि ।
तदेव स्पन्दते धीभिः शुद्धवारिव वीचिभिः ॥ ५४ ॥
kumbha uvāca ,
ekaṃ vastu jagatsarvaṃ cinmātraṃ vārivāmbudhi ,
tadeva spandate dhībhiḥ śuddhavāriva vīcibhiḥ 54
54. kumbha uvāca ekam vastu jagat sarvam cinmātram vāri iva
ambudhi tat eva spandate dhībhiḥ śuddhavāri iva vīcibhiḥ
54. kumbha uvāca jagat sarvam ekam vastu cinmātram vāri iva
ambudhi tat eva śuddhavāri iva vīcibhiḥ dhībhiḥ spandate
54. Kumbha said: The entire universe is a single reality (vastu), which is pure consciousness (cinmātra), just like water and the ocean are one. That very reality manifests as diverse mental activities (dhī), just as pure water manifests as waves.
ब्रह्म चिन्मात्रममलं सत्त्वमित्यादिनामकम् ।
यद्गीतं तदिदं मूढाः पश्यन्त्यङ्ग जगत्तया ॥ ५५ ॥
brahma cinmātramamalaṃ sattvamityādināmakam ,
yadgītaṃ tadidaṃ mūḍhāḥ paśyantyaṅga jagattayā 55
55. brahma cinmātram amalam sattvam iti ādi nāmakam
yat gītam tat idam mūḍhāḥ paśyanti aṅga jagattayā
55. aṅga yat amalam cinmātram brahma sattvam iti ādi nāmakam gītam,
tat idam mūḍhāḥ jagattayā paśyanti
55. O dear one, that stainless, pure consciousness (brahman), which is spoken of in scriptures and called by names like 'existence' (sattva), this very reality is what the ignorant perceive as the world.
चित्स्पन्द एव सर्वस्वं सर्गे तस्माद्धि संसृतिः ।
परिस्पन्दो हि विन्ध्यादिशब्दस्पन्दसमं परम् ॥ ५६ ॥
citspanda eva sarvasvaṃ sarge tasmāddhi saṃsṛtiḥ ,
parispando hi vindhyādiśabdaspandasamaṃ param 56
56. citspandaḥ eva sarvasvam sarge tasmāt hi saṃsṛtiḥ
parispandaḥ hi vindhyādiśabdaspandasamam param
56. sarge citspandaḥ eva sarvasvam tasmāt hi saṃsṛtiḥ
hi parispandaḥ vindhyādiśabdaspandasamam param
56. Consciousness in motion (cit-spanda) alone is the totality of creation. From this, indeed, arises the cycle of rebirth (saṃsāra). This vibration (parispanda) is truly supreme, comparable to the vibration of words such as 'Vindhya' (which are not the objects themselves).
चितः स एव चेत्स्पन्दस्तथाऽस्पन्दश्च भावितः ।
एकरूपतया नाम तत्रेदममलं शिवम् ॥ ५७ ॥
citaḥ sa eva cetspandastathā'spandaśca bhāvitaḥ ,
ekarūpatayā nāma tatredamamalaṃ śivam 57
57. citaḥ saḥ eva cet spandaḥ tathā aspandaḥ ca
bhāvitaḥ ekarūpatayā nāma tatra idam amalam śivam
57. cet saḥ eva citaḥ spandaḥ tathā aspandaḥ ca bhāvitaḥ,
tatra idam amalam śivam ekarūpatayā nāma.
57. If that very consciousness (cit) is understood as both pulsation and stillness, then indeed, this pure and auspicious reality exists there as a single, unified form.
सर्गश्चित्स्पन्दमात्रात्मा सम्यग्दृष्टौ विलीयते ।
उदेत्यसम्यग्दृष्टीनां रज्ज्वां सर्पभ्रमो यथा ॥ ५८ ॥
sargaścitspandamātrātmā samyagdṛṣṭau vilīyate ,
udetyasamyagdṛṣṭīnāṃ rajjvāṃ sarpabhramo yathā 58
58. sargaḥ citspandamātrātmā samyak dṛṣṭau vilīyate
udeti asamyak dṛṣṭīnām rajjvām sarpabhramaḥ yathā
58. citspandamātrātmā sargaḥ samyak dṛṣṭau vilīyate.
yathā rajjvām sarpabhramaḥ asamyak dṛṣṭīnām udeti.
58. The creation, which is essentially just a pulsation of consciousness (cit), dissolves for those with right perception. It appears for those with imperfect perception, just as the illusion of a snake arises from a rope.
सस्पन्दा चित्तदभिधा निःस्पन्दा त्वियमातता ।
तुर्यातीतपदारूढा वाचा वक्तुं न पार्यते ॥ ५९ ॥
saspandā cittadabhidhā niḥspandā tviyamātatā ,
turyātītapadārūḍhā vācā vaktuṃ na pāryate 59
59. saspandā citta tadabhidhā niḥspandā tu iyam
ātatā turyātītapādārūḍhā vācā vaktum na pāryate
59. saspandā citta tadabhidhā (bhavati).
tu iyam niḥspandā ātatā turyātītapādārūḍhā vācā vaktum na pāryate.
59. Consciousness (citta) is said to be with pulsation. But this motionless, all-pervading [reality], which has attained the state beyond the fourth (turyātīta), cannot be expressed by words.
शास्त्रसज्जनसंपर्कसंतताभ्यासयोगतः ।
कालेनामलतां याते चेतसीन्दाविवोदिता ॥ ६० ॥
śāstrasajjanasaṃparkasaṃtatābhyāsayogataḥ ,
kālenāmalatāṃ yāte cetasīndāvivoditā 60
60. śāstra sajjana saṃparka saṃtata abhyāsa yogataḥ
kālena amalatām yāte cetasi indau iva uditā
60. śāstra sajjana saṃparka saṃtata abhyāsa yogataḥ
kālena cetasi amalatām yāte indau iva uditā
60. Through the continuous practice (yoga) involving contact with scriptures (śāstra) and virtuous individuals, when the consciousness (cetas) has attained purity over time, that [reality] becomes manifest, like the moon.
एतत्केवलमाभातं स्वानुभूतिभिराततम् ।
कथ्यते स्वानुभूतेषु स्वयं स्वं रूपमात्मना ॥ ६१ ॥
etatkevalamābhātaṃ svānubhūtibhirātatam ,
kathyate svānubhūteṣu svayaṃ svaṃ rūpamātmanā 61
61. etat kevalam ābhātam svānubhūtibhiḥ ātatam
kathyate svānubhūteṣu svayam svam rūpam ātmanā
61. etat kevalam ābhātam svānubhūtibhiḥ ātatam
svānubhūteṣu svayam ātmanā svam rūpam kathyate
61. This [reality] is merely a manifestation, pervaded by one's own experiences. Among those who have experienced it, one's own true nature (rūpa) is spontaneously revealed by the self (ātman).
प्राप्तोऽसि सारं स्वमनादिमध्यमत्रैव तिष्ठ स्वपदे निविष्टः ।
नो रूपनिर्भेदमहाचिदात्मा जातोऽसि साधो खलु वीतशोकः ॥ ६२ ॥
prāpto'si sāraṃ svamanādimadhyamatraiva tiṣṭha svapade niviṣṭaḥ ,
no rūpanirbhedamahācidātmā jāto'si sādho khalu vītaśokaḥ 62
62. prāptaḥ asi sāram svam anādimadhyam
atra eva tiṣṭha svapade
niviṣṭaḥ no rūpanirbhedamahācidātmā
jātaḥ asi sādho khalu vītaśokaḥ
62. sādho svam anādimadhyam sāram
prāptaḥ asi atra eva svapade
niviṣṭaḥ tiṣṭha khalu no
rūpanirbhedamahācidātmā vītaśokaḥ jātaḥ asi
62. O good one (sādho), you have attained your own essential nature, which is without beginning or middle. Remain right here, firmly established in your own state. Indeed, you have become the great consciousness-self (mahācidātman), free from the distinctions of forms, and truly free from sorrow.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1) (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 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 (current chapter) 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