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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-103

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श्रीवसिष्ठ उवाच ।
निर्विकल्पसमाधानात्काष्ठकुड्योपमस्थितिः ।
एवं शिखिध्वजो राजा चूडालामधुना श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
nirvikalpasamādhānātkāṣṭhakuḍyopamasthitiḥ ,
evaṃ śikhidhvajo rājā cūḍālāmadhunā śrṛṇu 1
1. śrīvasiṣṭhaḥ uvāca nirvikalpasamādhānāt kāṣṭhakuḍyopamasthitiḥ
evam śikhidhvajaḥ rājā cūḍālām adhunā śṛṇu
1. śrīvasiṣṭhaḥ uvāca evam nirvikalpasamādhānāt kāṣṭhakuḍyopamasthitiḥ
rājā śikhidhvajaḥ (vartate sma) adhunā cūḍālām śṛṇu
1. Śrī Vasiṣṭha said: 'Thus was the state of King Śikhidhvaja, whose posture was like a log or a wall due to his absorption (samādhi) free from conceptual distinctions (nirvikalpa). Now, listen to the story of Cūḍālā.'
शिखिध्वजं तं भर्तारं कुम्भवेषेण तेन सा ।
प्रबोध्यान्तर्धिमागत्य ततार तरसा नभः ॥ २ ॥
śikhidhvajaṃ taṃ bhartāraṃ kumbhaveṣeṇa tena sā ,
prabodhyāntardhimāgatya tatāra tarasā nabhaḥ 2
2. śikhidhvajam tam bhartāram kumbhaveṣeṇa tena sā
prabodhya antardhim āgatya tatāra tarasā nabhaḥ
2. sā tena kumbhaveṣeṇa tam bhartāram śikhidhvajam
prabodhya antardhim āgatya tarasā nabhaḥ tatāra
2. She, in the guise of Kumbha, awakened her husband Shikhidhvaja. Having then become invisible, she swiftly soared into the sky.
देवपुत्राकृतिं व्योम्नि जहौ मायाविनिर्मिताम् ।
विदग्धमुग्धमाकारं स्त्रैणं जग्राह सुन्दरम् ॥ ३ ॥
devaputrākṛtiṃ vyomni jahau māyāvinirmitām ,
vidagdhamugdhamākāraṃ straiṇaṃ jagrāha sundaram 3
3. devaputrākṛtim vyomni jahau māyāvinirmitām
vidagdhamugdham ākāram straiṇam jagrāha sundaram
3. sā vyomni māyāvinirmitām devaputrākṛtim jahau
sundaram straiṇam vidagdhamugdham ākāram jagrāha
3. In the sky, she discarded the illusory (māyā) form of a divine son. She then assumed a beautiful, feminine appearance, which was both artful and innocent.
नभसा स्वपुरं प्राप विवेशान्तःपुरं क्षणात् ।
दृश्या बभूव लोकस्य नृपकर्म चकार च ॥ ४ ॥
nabhasā svapuraṃ prāpa viveśāntaḥpuraṃ kṣaṇāt ,
dṛśyā babhūva lokasya nṛpakarma cakāra ca 4
4. nabhasā svapuram prāpa viveśa antaḥpuram kṣaṇāt
dṛśyā babhūva lokasya nṛpakarma cakāra ca
4. sā nabhasā svapuram prāpa kṣaṇāt antaḥpuram viveśa
lokasya dṛśyā babhūva ca nṛpakarma cakāra ca
4. She reached her own city via the sky and instantly entered the inner palace. She became visible to the people and performed the royal duties.
वासरत्रितयेनाथ पुनरम्बरमेत्य सा ।
बभूव कुम्भो योगेन शिखिध्वजवनं ययौ ॥ ५ ॥
vāsaratritayenātha punarambarametya sā ,
babhūva kumbho yogena śikhidhvajavanaṃ yayau 5
5. vāsarattritayena atha punaḥ ambaram etya sā
babhūva kumbhaḥ yogena śikhidhvajavanam yayau
5. atha vāsarattritayena sā punaḥ ambaram etya
yogena kumbhaḥ babhūva śikhidhvajavanam yayau
5. Then, after three days, she once again ascended to the sky. Through her spiritual discipline (yoga), she assumed the form of Kumbha and went to Shikhidhvaja's forest.
तथा तत्रैव तं भूपमपश्यद्वनभूमिगा ।
निर्विकल्पसमाधिस्थं समुत्कीर्णमिव द्रुमम् ॥ ६ ॥
tathā tatraiva taṃ bhūpamapaśyadvanabhūmigā ,
nirvikalpasamādhisthaṃ samutkīrṇamiva drumam 6
6. tathā tatra eva tam bhūpam apaśyat vanabhūmigā
nirvikalpasamādhistham samutkīrṇam iva drumam
6. vanabhūmigā tathā tatra eva tam bhūpam
nirvikalpasamādhistham samutkīrṇam iva drumam apaśyat
6. And so, in that very forest region, she saw that king established in the state of meditative absorption (nirvikalpa samādhi) without conceptual distinctions, like a tree carved out (of stone), motionless.
अहो नु खलु भो दिष्ट्या विश्रान्तोऽयमिहात्मनि ।
स्थितः स्वस्थः समः शान्त इत्युवाच पुनःपुनः ॥ ७ ॥
aho nu khalu bho diṣṭyā viśrānto'yamihātmani ,
sthitaḥ svasthaḥ samaḥ śānta ityuvāca punaḥpunaḥ 7
7. aho nu khalu bho diṣṭyā viśrāntaḥ ayam iha ātmani
sthitaḥ svasthaḥ samaḥ śāntaḥ iti uvāca punaḥ punaḥ
7. aho nu khalu bho diṣṭyā ayam iha ātmani viśrāntaḥ
sthitaḥ svasthaḥ samaḥ śāntaḥ iti punaḥ punaḥ uvāca
7. Ah, indeed, how fortunate that this one has found repose (viśrānta) here within his true self (ātman), abiding in a state of self-possession, tranquility, and peace! Thus she exclaimed again and again.
तदेनं तावदेतस्माद्बोधयामि परात्पदात् ।
इदानीमेव किं देहत्यागमेष करोति वै ॥ ८ ॥
tadenaṃ tāvadetasmādbodhayāmi parātpadāt ,
idānīmeva kiṃ dehatyāgameṣa karoti vai 8
8. tat enam tāvat etasmāt bodhayāmi parāt padāt
idānīm eva kim dehatyāgam eṣa karoti vai
8. tat tāvat aham enam etasmāt parāt padāt bodhayāmi
idānīm eva kim eṣa vai dehatyāgam karoti
8. Therefore, for now, I shall awaken him from this supreme state (para pada), lest he indeed abandons his body right at this moment.
किंचित्कालं स्फुरत्वेष राज्येन विपिनेन वा ।
सममेव गमिष्यावस्त्यक्तदेहाविमौ समौ ॥ ९ ॥
kiṃcitkālaṃ sphuratveṣa rājyena vipinena vā ,
samameva gamiṣyāvastyaktadehāvimau samau 9
9. kiṃcit kālam sphuratu eṣa rājyena vipinena vā
samam eva gamiṣyāvaḥ tyaktadehāu imau samau
9. eṣa kiṃcit kālam rājyena vā vipinena sphuratu
imau tyaktadehāu samau samam eva gamiṣyāvaḥ
9. Let him remain active for some time, whether ruling the kingdom or dwelling in the forest. Afterwards, we both, having abandoned our bodies, will depart together as equals.
तस्योपदेशो विषमः परिणामं न गच्छति ।
अनेनाभ्यासयोगेन तावदाबोधयाम्यहम् ॥ १० ॥
tasyopadeśo viṣamaḥ pariṇāmaṃ na gacchati ,
anenābhyāsayogena tāvadābodhayāmyaham 10
10. tasya upadeśaḥ viṣamaḥ pariṇāmam na gacchati
anena abhyāsayogena tāvat ābodhayāmi aham
10. aham tāvat anena abhyāsayogena tasya viṣamaḥ
upadeśaḥ pariṇāmam na gacchati ābodhayāmi
10. His difficult instruction (upadeśa) does not yield the desired result. Therefore, through this path of disciplined practice (abhyāsayoga), I will awaken him for now.
इति संचिन्त्य चूडाला सिंहनादं चकार सा ।
भूयोभूयः प्रभोरग्रे वनेचरभयप्रदम् ॥ ११ ॥
iti saṃcintya cūḍālā siṃhanādaṃ cakāra sā ,
bhūyobhūyaḥ prabhoragre vanecarabhayapradam 11
11. iti saṃcintya cūḍālā siṃhanādam cakāra sā
bhūyaḥ bhūyaḥ prabhoḥ agre vanecarabhayapradam
11. sā cūḍālā iti saṃcintya bhūyaḥ bhūyaḥ prabhoḥ
agre vanecarabhayapradam siṃhanādam cakāra
11. Having thought thus, Cūḍālā repeatedly let out a lion's roar (siṃhanāda) before her lord (prabhu), a roar that instilled fear in the forest-dwellers.
न चचाल शिलेवाद्रौ यदा नादेन तेन सः ।
भूयोभूयः कृतेनापि तदा सा तं व्यचालयत् ॥ १२ ॥
na cacāla śilevādrau yadā nādena tena saḥ ,
bhūyobhūyaḥ kṛtenāpi tadā sā taṃ vyacālayat 12
12. na cacāla śilā iva adrau yadā nādena tena saḥ
bhūyaḥ bhūyaḥ kṛtena api tadā sā tam vyacālayat
12. yadā saḥ tena nādena bhūyaḥ bhūyaḥ kṛtena api
adrau śilā iva na cacāla tadā sā tam vyacālayat
12. When he, like a rock on a mountain, did not move due to that sound, even after it was made repeatedly, then she (Cūḍālā) finally made him move.
चालितः पातितोऽप्येष यदा न बुबुधे नृपः ।
तदा संचिन्तयामास चूडाला कुम्भरूपिणी ॥ १३ ॥
cālitaḥ pātito'pyeṣa yadā na bubudhe nṛpaḥ ,
tadā saṃcintayāmāsa cūḍālā kumbharūpiṇī 13
13. cālitaḥ pātitaḥ api eṣaḥ yadā na bubudhe
nṛpaḥ tadā saṃcintayāmāsa cūḍālā kumbharūpiṇī
13. yadā eṣaḥ nṛpaḥ cālitaḥ pātitaḥ api na bubudhe
tadā kumbharūpiṇī cūḍālā saṃcintayāmāsa
13. When this king (nṛpa) did not awaken even after being moved and thrown down, then Cūḍālā, who had assumed the form of a pot (kumbha), began to deliberate.
अहो परिणतः साधुः स्वपदे भगवानयम् ।
तदेनं हि कया युक्त्या सांप्रतं बोधयाम्यहम् ॥ १४ ॥
aho pariṇataḥ sādhuḥ svapade bhagavānayam ,
tadenaṃ hi kayā yuktyā sāṃprataṃ bodhayāmyaham 14
14. aho pariṇataḥ sādhuḥ svapade bhagavān ayam tat
enam hi kayā yuktyā sāṃpratam bodhayāmi aham
14. aho ayam bhagavān svapade sādhuḥ pariṇataḥ tat
hi aham enam sāṃpratam kayā yuktyā bodhayāmi
14. Oh, this revered one (bhagavān) has indeed become perfectly settled in his true nature (dharma). Therefore, by what appropriate method shall I now awaken him?
अथवैनं महात्मानं किमर्थं बोधयाम्यहम् ।
विदेहं बोधमासाद्य तिष्ठत्वेष यथासुखम् ॥ १५ ॥
athavainaṃ mahātmānaṃ kimarthaṃ bodhayāmyaham ,
videhaṃ bodhamāsādya tiṣṭhatveṣa yathāsukham 15
15. athavā enam mahātmānam kimartham bodhayāmi aham
videham bodham āsādya tiṣṭhatu eṣaḥ yathāsukham
15. athavā aham enam mahātmānam kimartham bodhayāmi
eṣaḥ videham bodham āsādya yathāsukham tiṣṭhatu
15. Alternatively, why should I awaken this great-souled (mahātmā) one? Having attained a state of disembodied (videha) awakening, let him remain as he pleases.
अहमप्यंगनादेहमिमं त्यक्त्वा परं पदम् ।
अपुनर्जननायैव गच्छामीह हि किं समम् ॥ १६ ॥
ahamapyaṃganādehamimaṃ tyaktvā paraṃ padam ,
apunarjananāyaiva gacchāmīha hi kiṃ samam 16
16. aham api aṅganādeham imam tyaktvā param padam
apunarjananāya eva gacchāmi iha hi kim samam
16. aham api imam aṅganādeham tyaktvā apunarjananāya
eva param padam gacchāmi hi iha kim samam
16. I also, having abandoned this woman's body, shall indeed go to the supreme state (param padam) for the sake of no longer being reborn (apunarjananāya), which is liberation (mokṣa). What is equal to this here in the world?
इति संचिन्त्य देहं स्वं त्यक्तुमभ्युद्यता सती ।
पुनः संचिन्तयामास चूडाला सा महामतिः ॥ १७ ॥
iti saṃcintya dehaṃ svaṃ tyaktumabhyudyatā satī ,
punaḥ saṃcintayāmāsa cūḍālā sā mahāmatiḥ 17
17. iti saṃcintya deham svam tyaktum abhyudyatā
satī punaḥ saṃcintayāmāsa cūḍālā sā mahāmatiḥ
17. iti saṃcintya svam deham tyaktum abhyudyatā
satī sā mahāmatiḥ cūḍālā punaḥ saṃcintayāmāsa
17. Thus, having thoroughly pondered, and being prepared to abandon her own body, that highly intelligent (mahāmati) Chūḍālā again reflected.
आलोकयामि चैतावदेनं देहं महीपतेः ।
यद्यस्य सत्त्वशेषोऽस्ति बोधबीजं हृदन्तरे ॥ १८ ॥
ālokayāmi caitāvadenaṃ dehaṃ mahīpateḥ ,
yadyasya sattvaśeṣo'sti bodhabījaṃ hṛdantare 18
18. ālokayāmi ca etāvat enam deham mahīpateḥ yadi
asya sattvaśeṣaḥ asti bodhabījam hṛdantare
18. ca aham etāvat enam mahīpateḥ deham ālokayāmi
yadi asya hṛdantare sattvaśeṣaḥ bodhabījam asti
18. I shall examine this body of the king to see if any remnant of vitality or a seed of awakening (bodhabīja) remains within his heart.
तत्कालेनैष भगवान्संप्रबोधमुपैष्यति ।
मूलकोशरसालीनं पुष्पजालमिव द्रुमे ॥ १९ ॥
tatkālenaiṣa bhagavānsaṃprabodhamupaiṣyati ,
mūlakośarasālīnaṃ puṣpajālamiva drume 19
19. tatkālena eṣaḥ bhagavān samprabodham upaiṣyati
mūlakośarasālīnam puṣpajālam iva drume
19. tatkālena eṣaḥ bhagavān samprabodham upaiṣyati
drume mūlakośarasālīnam puṣpajālam iva
19. Then, in due course, this venerable king will attain complete awakening, just as a cluster of flowers in a tree, clinging to the sap of its root-sheath, unfurls.
तदेवं विरहञ्जीवन्मुक्त एव भवत्यलम् ।
मुक्तो भवत्यथ यदि मन्ये गच्छामि तत्समम् ॥ २० ॥
tadevaṃ virahañjīvanmukta eva bhavatyalam ,
mukto bhavatyatha yadi manye gacchāmi tatsamam 20
20. tad evam virahan jīvanmuktaḥ eva alam bhavati
muktaḥ bhavati atha yadi manye gacchāmi tatsamam
20. tad evam virahan jīvanmuktaḥ eva alam bhavati atha
yadi muktaḥ bhavati manye aham tatsamam gacchāmi
20. Thus, being detached, he indeed becomes fully liberated while living (jīvanmukta). If he becomes liberated, then I intend to go along with him.
इति संचिन्त्य चूडाला स्पर्शनेन नयेन च ।
पतिमालोक्य साशङ्कमुवाच वरवर्णिनी ॥ २१ ॥
iti saṃcintya cūḍālā sparśanena nayena ca ,
patimālokya sāśaṅkamuvāca varavarṇinī 21
21. iti saṃcintya cūḍālā sparśanena nayena ca
patim ālokya sāśaṅkam uvāca varavarṇinī
21. iti saṃcintya ca cūḍālā varavarṇinī patim
sparśanena ca nayena ālokya sāśaṅkam uvāca
21. Having thus reflected, Chūḍālā, the beautiful lady, observed her husband and then, with apprehension, spoke to him using touch and strategic means.
अस्त्येव सत्त्वशेषोऽस्य हृदि संबोधकारणम् ।
संबोधहेतूदयेन सत्त्वशेषं व्यबुध्यत ॥ २२ ॥
astyeva sattvaśeṣo'sya hṛdi saṃbodhakāraṇam ,
saṃbodhahetūdayena sattvaśeṣaṃ vyabudhyata 22
22. asti eva sattvaśeṣaḥ asya hṛdi saṃbodhakāraṇam |
saṃbodhahetu udayena sattvaśeṣam vyabudhyata ||
22. asya hṛdi saṃbodhakāraṇam sattvaśeṣaḥ asti eva
saṃbodhahetu udayena sattvaśeṣam vyabudhyata
22. There is indeed a remnant of purity (sattva) in his heart (hṛdi), which serves as the cause for awakening. When the cause for awakening arose, this remnant of purity (sattva) became manifest.
श्रीराम उवाच ।
भृशं संशान्तचित्तस्य काष्ठलोष्टसमस्थितेः ।
सत्त्वशेषः कथं ब्रह्मन्ज्ञायते ध्यानशालिनः ॥ २३ ॥
śrīrāma uvāca ,
bhṛśaṃ saṃśāntacittasya kāṣṭhaloṣṭasamasthiteḥ ,
sattvaśeṣaḥ kathaṃ brahmanjñāyate dhyānaśālinaḥ 23
23. śrīrāma uvāca | bhṛśam saṃśāntacittasya kāṣṭhaloṣṭhasamasthiteḥ
| sattvaśeṣaḥ katham brahman jñāyate dhyānaśālinaḥ ||
23. śrīrāma uvāca brahman,
bhṛśam saṃśāntacittasya kāṣṭhaloṣṭhasamasthiteḥ dhyānaśālinaḥ sattvaśeṣaḥ katham jñāyate
23. Śrī Rāma said: O Brahman (brahman), how is the remnant of purity (sattva) known in one whose mind (citta) is intensely tranquil, whose state is like wood or a clod of earth, and who is endowed with meditation (dhyāna)?
श्रीवसिष्ठ उवाच ।
प्रबोधकारणं यस्य दुर्लक्ष्याणुवपुर्हृदि ।
विद्यते सत्त्वशेषोऽन्तर्बीजे पुष्पफलं यथा ॥ २४ ॥
śrīvasiṣṭha uvāca ,
prabodhakāraṇaṃ yasya durlakṣyāṇuvapurhṛdi ,
vidyate sattvaśeṣo'ntarbīje puṣpaphalaṃ yathā 24
24. śrīvasiṣṭha uvāca | prabodhakāraṇam yasya durlakṣyāṇuvapuḥ
hṛdi | vidyate sattvaśeṣaḥ antar bīje puṣpaphalam yathā ||
24. śrīvasiṣṭha uvāca yasya hṛdi durlakṣyāṇuvapuḥ prabodhakāraṇam sattvaśeṣaḥ antar vidyate,
yathā bīje puṣpaphalam
24. Śrī Vasiṣṭha said: In whom the remnant of purity (sattva), which is the cause of awakening, exists within the heart (hṛdi) as a subtle and imperceptible form (vapus), just as a flower and fruit exist potentially within a seed.
चित्तस्पन्दवियुक्तस्य तस्यास्पन्दितसच्चितः ।
द्वित्वैकत्वविहीनस्य समस्याचलसंस्थितेः ॥ २५ ॥
cittaspandaviyuktasya tasyāspanditasaccitaḥ ,
dvitvaikatvavihīnasya samasyācalasaṃsthiteḥ 25
25. cittaspandaviyuktasya tasya aspanditasaccitaḥ |
dvitvaikatvavihīnasya samasthācalasaṃsthiteḥ ||
25. tasya cittaspandaviyuktasya aspanditasaccitaḥ
dvitvaikatvavihīnasya samasthācalasaṃsthiteḥ
25. Of him who is devoid of mental agitation, whose true consciousness (sat-cit) is unagitated, who is beyond duality and unity, and who is established in an unmoving state of equipoise.
कायः समसमाभोगो न ग्लायति न हृष्यति ।
नास्तमेति न चोदेति सममेवावतिष्ठते ॥ २६ ॥
kāyaḥ samasamābhogo na glāyati na hṛṣyati ,
nāstameti na codeti samamevāvatiṣṭhate 26
26. kāyaḥ samasamābhogaḥ na glāyati na hṛṣyati na
astam eti na ca udeti samam eva avatiṣṭhate
26. samasamābhogaḥ kāyaḥ na glāyati na hṛṣyati na
astam eti na ca udeti samam eva avatiṣṭhate
26. A body in a state of uniform equanimity neither languishes nor rejoices. It does not perish, nor does it arise; rather, it remains in perfect balance.
द्वित्वैकत्वादियुक्तस्य यस्य प्रस्पन्दते मनः ।
तस्य देहोऽन्यतामेति नास्पन्दस्य कदाचन ॥ २७ ॥
dvitvaikatvādiyuktasya yasya praspandate manaḥ ,
tasya deho'nyatāmeti nāspandasya kadācana 27
27. dvitva ekatva ādi yuktasya yasya praspandate manaḥ
tasya dehaḥ anyatām eti na aspandasya kadācana
27. yasya dvitva ekatva ādi yuktasya manaḥ praspandate,
tasya dehaḥ anyatām eti.
aspandasya kadācana na.
27. The body of one whose mind, agitated by notions of duality, oneness, and so forth, undergoes change. But for one whose mind is unmoving, this never happens.
चित्तस्पन्दो हि सर्वेषां कारणं जगतः स्थितेः ।
राम भावविकाराणां कुसुमानां यथा मधुः ॥ २८ ॥
cittaspando hi sarveṣāṃ kāraṇaṃ jagataḥ sthiteḥ ,
rāma bhāvavikārāṇāṃ kusumānāṃ yathā madhuḥ 28
28. citta-spandaḥ hi sarveṣām kāraṇam jagataḥ sthiteḥ
rāma bhāva-vikārāṇām kusumānām yathā madhuḥ
28. rāma,
hi citta-spandaḥ sarveṣām jagataḥ sthiteḥ kāraṇam,
yathā kusumānām bhāva-vikārāṇām madhuḥ.
28. Indeed, O Rāma, the vibration of the mind (citta-spanda) is the cause of the existence of all the worlds, just as spring is the cause of the transformations of flowers.
अस्मिन्प्रयास्यतो देहे चेतसो हि मुहुर्मुहुः ।
हर्षः कोपो न संमोहो वशमेति रघूद्वह ॥ २९ ॥
asminprayāsyato dehe cetaso hi muhurmuhuḥ ,
harṣaḥ kopo na saṃmoho vaśameti raghūdvaha 29
29. asmin prayāsyataḥ dehe cetasaḥ hi muhurmuhuḥ
harṣaḥ kopaḥ na saṃmohaḥ vaśam eti raghūdvaha
29. raghūdvaha,
hi asmin dehe prayāsyataḥ cetasaḥ muhurmuhuḥ harṣaḥ kopaḥ na saṃmohaḥ vaśam eti.
29. Indeed, O scion of Raghu (Rāma), in this body, for the departing mind (cetas), joy, anger, nor delusion repeatedly comes under its sway (i.e., are not controlled by it).
चित्ते प्रशममायाते कायो यः सत्त्ववर्जितः ।
बाधते नाम्बरस्येव तस्य भावविकारभूः ॥ ३० ॥
citte praśamamāyāte kāyo yaḥ sattvavarjitaḥ ,
bādhate nāmbarasyeva tasya bhāvavikārabhūḥ 30
30. citte praśamam āyāte kāyaḥ yaḥ sattvavarjitaḥ
bādhate na ambarasya iva tasya bhāvavikārabhūḥ
30. citte praśamam āyāte yaḥ kāyaḥ sattvavarjitaḥ
tasya bhāvavikārabhūḥ ambarasya iva na bādhate
30. When the mind (citta) has attained tranquility, the body, which is devoid of animating essence (sattva), does not afflict it, just as the source of the mind's (citta) own modifications of being does not afflict the sky (ambara).
वीच्यादि न यथोदेति समाया जलसंततेः ।
तथा न दृश्यते दोषः समायाः सत्त्वसंततेः ॥ ३१ ॥
vīcyādi na yathodeti samāyā jalasaṃtateḥ ,
tathā na dṛśyate doṣaḥ samāyāḥ sattvasaṃtateḥ 31
31. vīcyādi na yathā udeti samāyā jalasaṃtateḥ
tathā na dṛśyate doṣaḥ samāyāḥ sattvasaṃtateḥ
31. yathā vīcyādi samāyā jalasaṃtateḥ na udeti
tathā samāyāḥ sattvasaṃtateḥ doṣaḥ na dṛśyate
31. Just as waves and the like do not arise from a tranquil expanse of water, so too, no defect (doṣa) is perceived in a tranquil expanse of consciousness (sattva).
सत्त्वस्यानुपलम्भोऽस्ति न तस्योपशमादृते ।
यावद्भाति समं तत्त्वं कालाच्छाम्यति केवलम् ॥ ३२ ॥
sattvasyānupalambho'sti na tasyopaśamādṛte ,
yāvadbhāti samaṃ tattvaṃ kālācchāmyati kevalam 32
32. sattvasya anupalambhaḥ asti na tasya upaśamāt ṛte
yāvat bhāti samam tattvam kālāt śāmyati kevalam
32. sattvasya anupalambhaḥ tasya upaśamāt ṛte na asti
yāvat samam tattvam bhāti kevalam kālāt śāmyati
32. The non-perception of the essential nature (sattva) persists until its pacification (upaśama). As long as the supreme principle (tattva) shines uniformly, the obscuring factors simply subside over time.
देहे यस्मिंस्तु नो चित्तं नापि सत्त्वं च विद्यते ।
स तापे हिमवद्राम पञ्चत्वेन विलीयते ॥ ३३ ॥
dehe yasmiṃstu no cittaṃ nāpi sattvaṃ ca vidyate ,
sa tāpe himavadrāma pañcatvena vilīyate 33
33. dehe yasmin tu na u cittam na api sattvam ca
vidyate sa tāpe himavat rāma pañcatvena vilīyate
33. rāma yasmin dehe tu na u cittam na api sattvam
ca vidyate sa tāpe himavat pañcatvena vilīyate
33. O Rama, in a body where the mind (citta) is not present, and neither is consciousness (sattva), that body, like snow in heat, dissolves into the five elements (pañcatva).
शिखिध्वजस्य देहोऽसौ निश्चित्तस्तेजसोर्जितः ।
सत्त्वांशेन च संयुक्तस्तेन न ग्लानिभाजनम् ॥ ३४ ॥
śikhidhvajasya deho'sau niścittastejasorjitaḥ ,
sattvāṃśena ca saṃyuktastena na glānibhājanam 34
34. śikhidhvajasya dehaḥ asau niścittaḥ tejasā ūrjitaḥ
| sattvāṃśena ca saṃyuktaḥ tena na glānibhājanam ||
34. asau śikhidhvajasya dehaḥ niścittaḥ tejasā ūrjitaḥ ca sattvāṃśena saṃyuktaḥ.
tena glānibhājanam na.
34. Śikhidhvaja's body, being free from mental activity, is filled with spiritual radiance. And because it is endowed with an aspect of sattva, the quality of purity, it is not subject to weariness.
तं तथाभूतमालोक्य भर्तुर्देहं वराङ्गना ।
अनुज्झितवती देहं चिन्तयामास सत्वरम् ॥ ३५ ॥
taṃ tathābhūtamālokya bharturdehaṃ varāṅganā ,
anujjhitavatī dehaṃ cintayāmāsa satvaram 35
35. tam tathābhūtam ālokya bhartuḥ deham varāṅganā
| anujjhita-vatī deham cintayāmāsa satvaram ||
35. varāṅganā tathābhūtam bhartuḥ tam deham ālokya,
(svīyam) deham anujjhita-vatī (satī) satvaram cintayāmāsa.
35. Upon seeing her husband's body in that state, the excellent lady (Cūḍālā) did not abandon her own physical form, but swiftly began to ponder.
चित्तत्त्वं सर्वगं शुद्धं प्रविश्याबोधयाम्यहम् ।
भविष्यद्बोधनं कान्तमथ तत्र हि संस्थिता ॥ ३६ ॥
cittattvaṃ sarvagaṃ śuddhaṃ praviśyābodhayāmyaham ,
bhaviṣyadbodhanaṃ kāntamatha tatra hi saṃsthitā 36
36. cittattvam sarvagam śuddham praviśya abodhayāmi aham
| bhaviṣyadbodhanam kāntam atha tatra hi saṃsthitā ||
36. aham cittattvam sarvagam śuddham praviśya abodhayāmi.
atha tatra hi saṃsthitā (sati),
kāntam bhaviṣyadbodhanam (karomi).
36. Having entered the pure, all-pervading principle of consciousness, I shall awaken him. Then, truly established within that consciousness, I will bring about the future awakening of my beloved.
न बोधयामि यद्येनं चिरात्तद्बुध्यते स्वयम् ।
किमेकैवावतिष्ठेऽहमित्येवं बोधयाम्यहम् ॥ ३७ ॥
na bodhayāmi yadyenaṃ cirāttadbudhyate svayam ,
kimekaivāvatiṣṭhe'hamityevaṃ bodhayāmyaham 37
37. na bodhayāmi yadi enam cirāt tat budhyate svayam |
kim ekā eva avatiṣṭhe aham iti evam bodhayāmi aham ||
37. yadi aham enam na bodhayāmi,
(tarhi) tat (hi) cirāt svayam budhyate.
aham ekā eva kim avatiṣṭhe? iti evam aham bodhayāmi.
37. If I do not awaken him now, he will awaken by himself, but only after a long time. Why should I then remain alone? Thinking this, I will awaken him.
इति संचिन्त्य चूडाला देहं करणपञ्जरम् ।
संत्यज्य प्राप चित्तत्त्वे स्थितिमाद्यन्तवर्जिते ॥ ३८ ॥
iti saṃcintya cūḍālā dehaṃ karaṇapañjaram ,
saṃtyajya prāpa cittattve sthitimādyantavarjite 38
38. iti saṃcintya cūḍālā deham karaṇapañjaram
saṃtyajya prāpa cittattve sthitim ādyantavarjite
38. iti cūḍālā karaṇapañjaram deham saṃcintya
saṃtyajya ādyantavarjite cittattve sthitim prāpa
38. Having thus deliberated, Chūḍālā completely abandoned the body, which is a cage of senses, and attained a state within the essence of consciousness (cittattva) that is devoid of beginning and end.
तत्र सा चेतनास्पन्दं कृत्वा सत्त्ववतः प्रभोः ।
स्वं विवेश पुनर्देहं स्वं नीडमिव पक्षिणी ॥ ३९ ॥
tatra sā cetanāspandaṃ kṛtvā sattvavataḥ prabhoḥ ,
svaṃ viveśa punardehaṃ svaṃ nīḍamiva pakṣiṇī 39
39. tatra sā cetanāspandam kṛtvā sattvavataḥ prabhoḥ
svam viveśa punar deham svam nīḍam iva pakṣiṇī
39. tatra sā sattvavataḥ prabhoḥ cetanāspandam kṛtvā
pakṣiṇī svam nīḍam iva svam deham punar viveśa
39. Then she, having brought about a conscious vibration (cetanāspanda) in the body of her lord (prabhu), who was endowed with pure essence (sattva), re-entered her own body, just like a female bird returns to her own nest.
कुम्भाकृतिरथोत्थाय निविष्टा कुसुमस्थले ।
साम गातुं प्रवृत्ता सा भ्रमरीवृन्दनिःस्वना ॥ ४० ॥
kumbhākṛtirathotthāya niviṣṭā kusumasthale ,
sāma gātuṃ pravṛttā sā bhramarīvṛndaniḥsvanā 40
40. kumbhākṛtiḥ atha utthāya niviṣṭā kusumasthale
sāma gātum pravṛttā sā bhramarīvṛndaniḥsvanā
40. atha sā kumbhākṛtiḥ utthāya kusumasthale niviṣṭā
bhramarīvṛndaniḥsvanā sāma gātum pravṛttā
40. Then, having assumed a pot-like form (kumbhākṛti) and arisen, she (Chūḍālā) sat down in a flower garden. She began to sing a Sāman chant, her voice resembling the humming sound of a swarm of female bees.
तं सामस्वनमाकर्ण्य चित्सत्त्वगुणशालिनी ।
बुबुधे भूपतेर्देहे वसन्त इव पद्मिनी ॥ ४१ ॥
taṃ sāmasvanamākarṇya citsattvaguṇaśālinī ,
bubudhe bhūpaterdehe vasanta iva padminī 41
41. tam sāmasvanam ākarṇya citsattvaguṇaśālinī
bubudhe bhūpateḥ dehe vasante iva padminī
41. tam sāmasvanam ākarṇya citsattvaguṇaśālinī
padminī vasante iva bhūpateḥ dehe bubudhe
41. Having heard that Sāman chant, the king's consciousness, endowed with the quality of pure existence (citsattva), awoke within his body, just as a lotus pond (padminī) blossoms at the advent of spring (vasanta).
दृशं विकासयामास तां तदार्क इवाब्जिनीम् ।
गृहीतसत्त्वसंपत्तिः शिखिध्वजमहीपतिः ॥ ४२ ॥
dṛśaṃ vikāsayāmāsa tāṃ tadārka ivābjinīm ,
gṛhītasattvasaṃpattiḥ śikhidhvajamahīpatiḥ 42
42. dṛśam vikāsayāmāsa tām tadā arkaḥ iva abjinīm
gṛhītasattvasampattiḥ śikhidhvajamahīpatiḥ
42. śikhidhvajamahīpatiḥ gṛhītasattvasampattiḥ
tām dṛśam tadā arkaḥ abjinīm iva vikāsayāmāsa
42. King Śikhidhvaja, having gathered his inner composure and strength, opened his gaze, just as the sun causes a lotus to bloom.
अपश्यत्कुम्भमग्रस्थं सामगायनतत्परम् ।
परेण वपुषा युक्तं सामवेदमिवापरम् ॥ ४३ ॥
apaśyatkumbhamagrasthaṃ sāmagāyanatatparam ,
pareṇa vapuṣā yuktaṃ sāmavedamivāparam 43
43. apaśyat kumbham agrastham sāmagāyanatatparam
pareṇa vapuṣā yuktam sāmavedam iva aparam
43. saḥ agrastham sāmagāyanatatparam kumbham aparam
sāmavedam iva pareṇa vapuṣā yuktam apaśyat
43. He saw Kumbha standing before him, engrossed in chanting Sāma melodies, endowed with a supreme form, as if he were another personification of the Sāma Veda.
अहो बत वयं धन्याः पुनः प्राप्तो मुनिः स्वतः ।
इत्येवोदाहरव्राजा कुम्भाय कुसुमं ददौ ॥ ४४ ॥
aho bata vayaṃ dhanyāḥ punaḥ prāpto muniḥ svataḥ ,
ityevodāharavrājā kumbhāya kusumaṃ dadau 44
44. aho bata vayam dhanyāḥ punaḥ prāptaḥ muniḥ svataḥ
iti eva udāharat rājā kumbhāya kusumam dadau
44. rājā udāharat "aho bata vayam dhanyāḥ! punaḥ muniḥ
svataḥ prāptaḥ!" iti eva kumbhāya kusumam dadau
44. "Oh, how truly blessed we are! The sage has arrived spontaneously!" With these very words, the king offered a flower to Kumbha.
दिष्ट्योदिताः स्मो भगवंस्तव चेतसि पावने ।
के नाम वा महासत्त्वाः प्रसादेष्वङ्ग नो स्थिताः ॥ ४५ ॥
diṣṭyoditāḥ smo bhagavaṃstava cetasi pāvane ,
ke nāma vā mahāsattvāḥ prasādeṣvaṅga no sthitāḥ 45
45. diṣṭyā uditāḥ smaḥ bhagavan tava cetasi pāvane ke
nāma vā mahāsattvāḥ prasādeṣu aṅga naḥ sthitāḥ
45. bhagavan,
diṣṭyā vayam tava pāvane cetasi uditāḥ smaḥ.
aṅga,
ke nāma vā mahāsattvāḥ naḥ prasādeṣu sthitāḥ?
45. O Venerable One, fortunately, we have found a place in your pure consciousness (cetas). Indeed, what great beings (mahāsattva) would find themselves abiding in our favors, dear sir?
अस्मत्पवित्रीकरणमेवागमनकारणम् ।
न चेत्किं चागमे ब्रूहि द्वितीयं कारणं भवेत् ॥ ४६ ॥
asmatpavitrīkaraṇamevāgamanakāraṇam ,
na cetkiṃ cāgame brūhi dvitīyaṃ kāraṇaṃ bhavet 46
46. asmat-pavitrīkaraṇam eva āgamana-kāraṇam na
cet kim ca āgame brūhi dvitīyam kāraṇam bhavet
46. āgamana-kāraṇam asmat-pavitrīkaraṇam eva.
cet na,
brūhi,
āgame dvitīyam kim ca kāraṇam bhavet
46. My arrival has the sole purpose of purifying us. If not, then please tell me, what other, secondary reason could there be for my coming?
कुम्भ उवाच ।
यतः प्रभृति यातोऽस्मि त्वत्सकाशादनिन्दितः ।
ततः प्रभृति चेतो मे त्वयैवेह समं स्थितम् ॥ ४७ ॥
kumbha uvāca ,
yataḥ prabhṛti yāto'smi tvatsakāśādaninditaḥ ,
tataḥ prabhṛti ceto me tvayaiveha samaṃ sthitam 47
47. kumbha uvāca yataḥ prabhṛti yātaḥ asmi tvat-sakāśāt
aninditaḥ tataḥ prabhṛti cetaḥ me tvayā eva iha samam sthitam
47. kumbha uvāca.
yataḥ prabhṛti aninditaḥ tvat-sakāśāt yātaḥ asmi,
tataḥ prabhṛti me cetaḥ tvayā eva iha samam sthitam
47. Kumbha said: "Ever since I, who am blameless, departed from your presence, my mind has remained here with you."
रम्ये स्वर्गे न तिष्ठामि समीपे तव सांप्रतम् ।
अभीष्टमुद्यदेवाङ्ग रम्याणां तत्पुरः स्थितम् ॥ ४८ ॥
ramye svarge na tiṣṭhāmi samīpe tava sāṃpratam ,
abhīṣṭamudyadevāṅga ramyāṇāṃ tatpuraḥ sthitam 48
48. ramye svarge na tiṣṭhāmi samīpe tava sāmpratam
abhīṣṭam udyat eva aṅga ramyāṇām tat puraḥ sthitam
48. ramye svarge na tiṣṭhāmi,
sāmpratam tava samīpe (asmi).
aṅga,
ramyāṇām abhīṣṭam udyat eva tat puraḥ sthitam
48. I do not truly reside in beautiful heaven; rather, I am in your presence now. Oh dear one, that which is most desired among delightful things indeed stands before me.
त्वादृशो बन्धुराप्तश्च सुहृन्मित्रं तथा सखा ।
विश्वास्यो वापि शिष्यश्च मन्ये जगति नास्ति मे ॥ ४९ ॥
tvādṛśo bandhurāptaśca suhṛnmitraṃ tathā sakhā ,
viśvāsyo vāpi śiṣyaśca manye jagati nāsti me 49
49. tvādṛśaḥ bandhuḥ āptaḥ ca suhṛt mitram tathā sakhā
viśvāsyaḥ vā api śiṣyaḥ ca manye jagati na asti me
49. manye,
jagati me tvādṛśaḥ bandhuḥ,
āptaḥ ca,
suhṛt,
mitram tathā sakhā,
vā api viśvāsyaḥ śiṣyaḥ ca na asti
49. I believe that in this world there is no one for me like you, who is a kinsman, a trusted confidant, a well-wisher, a friend, a companion, or even a trustworthy disciple.
शिखिध्वज उवाच ।
अहो नु फलितं पुण्यपादपैर्नः कुलाचले ।
यस्माद्भवानसङ्गोऽपि वाञ्छत्यस्मत्समागमम् ॥ ५० ॥
śikhidhvaja uvāca ,
aho nu phalitaṃ puṇyapādapairnaḥ kulācale ,
yasmādbhavānasaṅgo'pi vāñchatyasmatsamāgamam 50
50. śikhidhvaja uvāca aho nu phalitam puṇyapādapaiḥ naḥ
kulācale yasmāt bhavān asaṅgaḥ api vāñchati asmat samāgamam
50. śikhidhvajaḥ uvāca aho nu naḥ kulācale puṇyapādapaiḥ
phalitam yasmāt bhavān asaṅgaḥ api asmat samāgamam vāñchati
50. Shikhidhvaja said: "Oh, indeed! Our ancestral lineage has blossomed with the fruits of virtuous deeds, because even you, though completely unattached (asaṅga), desire to associate with us."
इदं वनमिमे वृक्षा भृत्योऽयमहमादृतः ।
रोचते ते न चेतस्वर्गस्तदिह स्थीयतां प्रभो ॥ ५१ ॥
idaṃ vanamime vṛkṣā bhṛtyo'yamahamādṛtaḥ ,
rocate te na cetasvargastadiha sthīyatāṃ prabho 51
51. idam vanam ime vṛkṣāḥ bhṛtyaḥ ayam aham ādṛtaḥ
rocate te na cet svargaḥ tat iha sthīyatām prabho
51. prabho idam vanam ime vṛkṣāḥ ayam bhṛtyaḥ aham ādṛtaḥ (asmi) cet svargaḥ te na rocate,
tat iha sthīyatām
51. This forest, these trees, and I, your servant, honored to serve you, are all at your disposal. If heaven (svarga) does not appeal to you, then please stay here, my Lord!
भवद्वितीर्णया योगयुक्त्या विश्रान्तवानहम् ।
यथा साधो तथा मन्ये स्वर्गे विश्रमणं कुतः ॥ ५२ ॥
bhavadvitīrṇayā yogayuktyā viśrāntavānaham ,
yathā sādho tathā manye svarge viśramaṇaṃ kutaḥ 52
52. bhavat vitīrṇayā yogayuktyā viśrāntavān aham
yathā sādho tathā manye svarge viśramaṇam kutaḥ
52. sādho aham bhavat vitīrṇayā yogayuktyā yathā viśrāntavān,
tathā (aham) manye svarge kutaḥ viśramaṇam (asti iti)
52. O revered sage, through the method of (yoga) you have bestowed, I have found profound rest. Indeed, I believe, how could there be such true repose in heaven (svarga)?
तामेव संस्थितिं स्वच्छामवलम्ब्य प्रकाशिनीम् ।
विहरेह यथाकामं स्वर्गे भूमितले तथा ॥ ५३ ॥
tāmeva saṃsthitiṃ svacchāmavalambya prakāśinīm ,
vihareha yathākāmaṃ svarge bhūmitale tathā 53
53. tām eva saṃsthitim svacchām avalambya prakāśinīm
vihara iha yathākāmam svarge bhūmitale tathā
53. tām eva svacchām prakāśinīm saṃsthitim avalambya,
iha yathākāmam vihara,
tathā (eva) svarge bhūmitale (ca vihara)
53. Having embraced that very pure and illuminating inner state, you may wander here as you wish, just as freely in heaven (svarga) as on the earth's surface.
कुम्भ उवाच ।
परे पदे महानन्दे कच्चिद्विश्रान्तवानसि ।
इदं भेदमयं दुःखं कच्चित्संत्यक्तवानसि ॥ ५४ ॥
kumbha uvāca ,
pare pade mahānande kaccidviśrāntavānasi ,
idaṃ bhedamayaṃ duḥkhaṃ kaccitsaṃtyaktavānasi 54
54. kumbhaḥ uvāca pare pade mahānande kaccit viśrāntavān
asi idam bhedamayam duḥkham kaccit saṃtyaktavān asi
54. kumbhaḥ uvāca .
kaccit pare mahānande pade viśrāntavān asi ? kaccit idam bhedamayam duḥkham saṃtyaktavān asi ?
54. Kumbha said: Have you indeed found rest in the supreme state (pada) of great bliss? Have you completely abandoned this suffering, which is full of distinctions?
कच्चिदापातरम्येभ्यः संकल्पेभ्यो रतिर्भृशम् ।
निर्मूलतां गता राजन्भोगनीरसमेव ते ॥ ५५ ॥
kaccidāpātaramyebhyaḥ saṃkalpebhyo ratirbhṛśam ,
nirmūlatāṃ gatā rājanbhoganīrasameva te 55
55. kaccit āpātaramyebhyaḥ saṅkalpebhyaḥ ratiḥ
bhṛśam nirmūlatām gatā rājan bhoganīrasam eva te
55. rājan,
kaccit āpātaramyebhyaḥ saṅkalpebhyaḥ te bhṛśam ratiḥ nirmūlatām gatā,
(tathā) te bhogaḥ nīrasam eva (gatā) ?
55. O King, I hope that your great attachment to mental constructs (saṅkalpa), which are merely charming at first sight, has become completely uprooted, and that your enjoyment (bhoga) itself has become equally tasteless.
हेयादेयदशातीतं शान्तं शमसमस्थिति ।
यथाप्राप्तेष्वनुद्वेगं कच्चित्तव मनःस्थितम् ॥ ५६ ॥
heyādeyadaśātītaṃ śāntaṃ śamasamasthiti ,
yathāprāpteṣvanudvegaṃ kaccittava manaḥsthitam 56
56. heyādeyadaśātītam śāntam śamasamasthiti
yathāprāpteṣu anudvegam kaccit tava manaḥ sthitam
56. kaccit tava manaḥ heyādeyadaśātītam,
śāntam,
śamasamasthiti,
yathāprāpteṣu anudvegam sthitam (asti) ?
56. I hope your mind (manas) is established in a state that transcends the conditions of acceptance and rejection, that is peaceful, unwavering in tranquility, and free from agitation regarding whatever comes to pass.
शिखिध्वज उवाच ।
त्वत्प्रसादेन भगवन्दृष्टा दृश्यातिगा गतिः ।
प्राप्तः संसारसीमान्तो लब्धो लब्धव्यनिश्चयः ॥ ५७ ॥
śikhidhvaja uvāca ,
tvatprasādena bhagavandṛṣṭā dṛśyātigā gatiḥ ,
prāptaḥ saṃsārasīmānto labdho labdhavyaniścayaḥ 57
57. śikhidhvajaḥ uvāca tvatprasādena bhagavan dṛṣṭā dṛśyātigā
gatiḥ prāptaḥ saṃsārasīmāntaḥ labdhaḥ labdhavyaniścayaḥ
57. śikhidhvajaḥ uvāca .
bhagavan,
tvatprasādena dṛśyātigā gatiḥ dṛṣṭā .
saṃsārasīmāntaḥ prāptaḥ .
labdhavyaniścayaḥ labdhaḥ .
57. Śikhidhvaja said: O Venerable One, by your grace, the state (gati) that transcends all perception has been seen. The boundary of saṃsāra (transmigration) has been reached, and the certainty of what is to be attained has been gained.
चिरादतिचिरेणैव विश्रान्तोऽस्मि निरामयः ।
लब्धं लव्धव्यमखिलं तृप्तः संश्चिरसंस्थितः ॥ ५८ ॥
cirādaticireṇaiva viśrānto'smi nirāmayaḥ ,
labdhaṃ lavdhavyamakhilaṃ tṛptaḥ saṃścirasaṃsthitaḥ 58
58. cirāt ati-cireṇa eva viśrāntaḥ asmi nirāmayaḥ | labdham
labdhavyam akhilam tṛptaḥ san ca cira-saṃsthitaḥ ||
58. cirāt ati-cireṇa eva asmi viśrāntaḥ nirāmayaḥ akhilam
labdhavyam labdham ca tṛptaḥ san cira-saṃsthitaḥ (asmi)
58. For a long, long time, I have been completely at rest and free from ailment. All that was to be attained has been attained; I am content and firmly established for eternity.
नोपदेष्टव्यमस्माकं किंचिदप्युपयुज्यते ।
सर्वत्रैवातितृप्तोऽस्मि संस्थितोऽस्मि गतज्वरः ॥ ५९ ॥
nopadeṣṭavyamasmākaṃ kiṃcidapyupayujyate ,
sarvatraivātitṛpto'smi saṃsthito'smi gatajvaraḥ 59
59. na upadeṣṭavyam asmākam kiñcit api upayujyate | sarvatra
eva ati-tṛptaḥ asmi saṃsthitaḥ asmi gata-jvaraḥ ||
59. asmākam kiñcit api upadeṣṭavyam na upayujyate sarvatra
eva asmi ati-tṛptaḥ (asmi) saṃsthitaḥ gata-jvaraḥ
59. There is absolutely nothing remaining to be taught to us that would be useful. I am completely content everywhere; I am established, free from anxiety.
ज्ञातमज्ञातमप्राप्तं त्यक्तं त्यक्तव्यमाश्रितम् ।
तत्त्वं परत्वं सत्त्वं मे स्वस्यैवास्ति न किंचन ॥ ६० ॥
jñātamajñātamaprāptaṃ tyaktaṃ tyaktavyamāśritam ,
tattvaṃ paratvaṃ sattvaṃ me svasyaivāsti na kiṃcana 60
60. jñātam ajñātam aprāptam tyaktam tyaktavyam āśritam |
tattvam paratvam sattvam me svasya eva asti na kiñcana ||
60. jñātam ajñātam aprāptam tyaktam tyaktavyam āśritam
tattvam paratvam sattvam me svasya eva asti na kiñcana
60. That which is known, unknown, unattained, abandoned, to be abandoned, or resorted to - that true essence (tattva), supreme state, and real existence (sattva) - all of this is truly my own (svasya), and nothing else exists.
निःसंसृतिर्विगतमोहभयो विरागो नित्योदितः समसमाशयसर्वसौम्यः ।
सर्वात्मकः सकलसंकलनावियुक्त आकाशकोशविशदः सममास्थितोऽस्मि ॥ ६१ ॥
niḥsaṃsṛtirvigatamohabhayo virāgo nityoditaḥ samasamāśayasarvasaumyaḥ ,
sarvātmakaḥ sakalasaṃkalanāviyukta ākāśakośaviśadaḥ samamāsthito'smi 61
61. niḥ-saṃsṛtiḥ vigata-moha-bhayaḥ virāgaḥ
nitya-uditaḥ sama-samāśaya-sarva-saumyaḥ |
sarva-ātmakaḥ sakala-saṃkalana-viyuktaḥ
ākāśa-kośa-viśadaḥ samam āsthitaḥ asmi ||
61. asmi niḥ-saṃsṛtiḥ vigata-moha-bhayaḥ
virāgaḥ nitya-uditaḥ sama-samāśaya-sarva-saumyaḥ
sarva-ātmakaḥ sakala-saṃkalana-viyuktaḥ
ākāśa-kośa-viśadaḥ samam āsthitaḥ
61. I am free from the cycle of rebirth (saṃsāra), devoid of delusion and fear, dispassionate, eternally arisen, and equally serene in all conditions, gentle to all. I am the very self (sarvātmaka) of all, detached from all mental constructions, clear as the sheath of space, and established in perfect equanimity.

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 Chapter 102 Chapter 103 (current chapter) 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