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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-111

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श्रीवसिष्ठ उवाच ।
एतत्ते सर्वमाख्यातं शिखिध्वजकथानकम् ।
अनेन गच्छन्मार्गेण न कदाचन खिद्यसे ॥ १ ॥
śrīvasiṣṭha uvāca ,
etatte sarvamākhyātaṃ śikhidhvajakathānakam ,
anena gacchanmārgeṇa na kadācana khidyase 1
1. śriivasiṣṭha uvāca etat te sarvam ākhyātam
śikhidhvajakathānakam anena gacchan mārgeṇa na kadācana khidyase
1. śriivasiṣṭha uvāca: etat sarvam śikhidhvajakathānakam te ākhyātam.
anena mārgeṇa gacchan (tvam) kadācana na khidyase.
1. Śrī Vasiṣṭha said: 'This entire narrative of Śikhidhvaja has been recounted to you. By following this path, you will never experience sorrow or distress.'
एतां दृष्टिमवष्टभ्य रागद्वेषविनाशिनीम् ।
नित्यं नीरागया बुद्ध्या तिष्ठावष्टब्धतत्पदः ॥ २ ॥
etāṃ dṛṣṭimavaṣṭabhya rāgadveṣavināśinīm ,
nityaṃ nīrāgayā buddhyā tiṣṭhāvaṣṭabdhatatpadaḥ 2
2. etām dṛṣṭim avaṣṭabhya rāgadveṣavināśinīm nityam
nīrāgayā buddhyā tiṣṭha avaṣṭabdhatatpadaḥ
2. rāgadveṣavināśinīm etām dṛṣṭim avaṣṭabhya nityam
nīrāgayā buddhyā avaṣṭabdhatatpadaḥ tiṣṭha
2. Firmly embracing this perspective, which eradicates attachment and aversion, always abide with an intellect free from passion, having thus grasped that ultimate state.
यथा शिखिध्वजो राज्यं कृतवानेवमीदृशम् ।
राम व्यवहरन्राज्ये भोगमोक्षमयो भव ॥ ३ ॥
yathā śikhidhvajo rājyaṃ kṛtavānevamīdṛśam ,
rāma vyavaharanrājye bhogamokṣamayo bhava 3
3. yathā śikhidhvajaḥ rājyam kṛtavān evam īdṛśam
rāma vyavaharan rājye bhogamokṣamayaḥ bhava
3. rāma yathā śikhidhvajaḥ īdṛśam rājyam kṛtavān
evam rājye vyavaharan bhogamokṣamayaḥ bhava
3. Just as Śikhidhvaja performed his rule, in a similar fashion, O Rāma, while managing the kingdom, become full of both worldly enjoyment (bhoga) and spiritual liberation (mokṣa).
शिखिध्वजक्रमेणैव यथा बोधमवाप्तवान् ।
कचो बृहस्पतेः पुत्रस्तथा बुध्यस्व राघव ॥ ४ ॥
śikhidhvajakrameṇaiva yathā bodhamavāptavān ,
kaco bṛhaspateḥ putrastathā budhyasva rāghava 4
4. śikhidhvajakrameṇa eva yathā bodham avāptavān
kacaḥ bṛhaspateḥ putraḥ tathā budhyasva rāghava
4. rāghava yathā bṛhaspateḥ putraḥ kacaḥ
śikhidhvajakrameṇa eva bodham avāptavān tathā budhyasva
4. Just as Kaca, the son of Bṛhaspati, attained enlightenment (bodha) exactly in the same way as Śikhidhvaja, so also understand this, O Rāghava.
श्रीराम उवाच ।
बृहस्पतेर्भगवतः पुत्रोऽसौ भगवान्कचः ।
यथा प्रबुद्धो भगवन्समासेन तथा वद ॥ ५ ॥
śrīrāma uvāca ,
bṛhaspaterbhagavataḥ putro'sau bhagavānkacaḥ ,
yathā prabuddho bhagavansamāsena tathā vada 5
5. śrīrāma uvāca bṛhaspateḥ bhagavataḥ putraḥ asau bhagavān
kacaḥ yathā prabuddhaḥ bhagavan samāsena tathā vada
5. śrīrāma uvāca bhagavan bṛhaspateḥ bhagavataḥ putraḥ asau
bhagavān kacaḥ yathā prabuddhaḥ tathā samāsena vada
5. Śrī Rāma said: "O revered one (Bhagavan), how did that venerable Kaca, the son of the divine Bṛhaspati, attain enlightenment? Please describe it concisely."
श्रीवसिष्ठ उवाच ।
श्रृणु राजन्कथां श्रीमाञ्छिखिध्वजवदेव सः ।
प्रबोधं परमं यातो देवदेशिकजः कचः ॥ ६ ॥
śrīvasiṣṭha uvāca ,
śrṛṇu rājankathāṃ śrīmāñchikhidhvajavadeva saḥ ,
prabodhaṃ paramaṃ yāto devadeśikajaḥ kacaḥ 6
6. śrīvasiṣṭha uvāca śṛṇu rājan kathām śrīmān śikhidhvajavat
eva saḥ prabodham paramam yātaḥ devadeśikajaḥ kacaḥ
6. rājan śrīmān śṛṇu kathām śikhidhvajavat eva
saḥ devadeśikajaḥ kacaḥ paramam prabodham yātaḥ
6. Śrī Vasiṣṭha said: O glorious king, listen to this story: Kaca, the son of the divine preceptor, attained supreme awakening (prabodha), just like Śikhidhvaja.
बालभावात्समुत्तीर्णः संसारोत्तरणोन्मुखः ।
कचः पदपदार्थज्ञो बृहस्पतिमभाषत ॥ ७ ॥
bālabhāvātsamuttīrṇaḥ saṃsārottaraṇonmukhaḥ ,
kacaḥ padapadārthajño bṛhaspatimabhāṣata 7
7. bālabhāvāt samuttīrṇaḥ saṃsārottaraṇonmukhaḥ
kacaḥ padapadārthajñaḥ bṛhaspatim abhāṣata
7. kacaḥ bālabhāvāt samuttīrṇaḥ saṃsārottaraṇonmukhaḥ
padapadārthajñaḥ bṛhaspatim abhāṣata
7. Having risen beyond the state of childhood and being intent on crossing over the cycle of rebirth (saṃsāra), Kaca, who understood words and their meanings, spoke to Bṛhaspati.
कच उवाच ।
भगवन्सर्वधर्मज्ञ कथं संसृतिपञ्जरात् ।
अस्मान्निर्गम्यते ब्रूहि जन्तुना जीवतन्तुना ॥ ८ ॥
kaca uvāca ,
bhagavansarvadharmajña kathaṃ saṃsṛtipañjarāt ,
asmānnirgamyate brūhi jantunā jīvatantunā 8
8. kacaḥ uvāca bhagavan sarvadharmajña katham
saṃsṛtipañjarāt asmāt nirgamyate brūhi jantunā jīvatantunā
8. kacaḥ uvāca bhagavan sarvadharmajña brūhi jantunā
jīvatantunā asmāt saṃsṛtipañjarāt katham nirgamyate
8. Kaca said: O revered one, who knows all aspects of natural law (dharma), please tell me, how can a living being (jantu), an individual soul (jīvatantu), emerge from this cage of transmigration (saṃsṛti)?
बृहस्पतिरुवाच ।
अनर्थमकरागारादस्मात्संसारसागरात् ।
उड्डीयते निरुद्वेगं सर्वत्यागेन पुत्रक ॥ ९ ॥
bṛhaspatiruvāca ,
anarthamakarāgārādasmātsaṃsārasāgarāt ,
uḍḍīyate nirudvegaṃ sarvatyāgena putraka 9
9. bṛhaspatiḥ uvāca anarthamakarāgārāt asmāt
saṃsārasāgarāt uḍḍīyate nirudvegam sarvatyāgena putraka
9. bṛhaspatiḥ uvāca putraka asmāt anarthamakarāgārāt
saṃsārasāgarāt sarvatyāgena nirudvegam uḍḍīyate
9. Bṛhaspati said: O son, one rises without agitation from this ocean of transmigration (saṃsāra), which is a house of misfortune and sorrow, through the complete renunciation of everything.
श्रीवसिष्ठ उवाच ।
इत्याकर्ण्य कचो वाक्यं पितुः परमपावनम् ।
सर्वमेव परित्यज्य जगामैकान्तकाननम् ॥ १० ॥
śrīvasiṣṭha uvāca ,
ityākarṇya kaco vākyaṃ pituḥ paramapāvanam ,
sarvameva parityajya jagāmaikāntakānanam 10
10. iti ākarṇya kacaḥ vākyam pituḥ paramapāvanam
sarvam eva parityajya jagāma ekāntakānanam
10. kacaḥ pituḥ paramapāvanam vākyam iti ākarṇya
sarvam eva parityajya ekāntakānanam jagāma
10. Śrī Vasiṣṭha said: Having heard these supremely purifying words from his father, Kaca abandoned everything and went to a secluded forest.
बृहस्पतेस्तद्गमनं नोद्वेगाय बभूव ह ।
संयोगे च वियोगे च महान्तो हि महाशयाः ॥ ११ ॥
bṛhaspatestadgamanaṃ nodvegāya babhūva ha ,
saṃyoge ca viyoge ca mahānto hi mahāśayāḥ 11
11. bṛhaspateḥ tat gamanam na udvegāya babhūva ha
saṃyoge ca viyoge ca mahāntaḥ hi mahāśayāḥ
11. tat gamanam bṛhaspateḥ udvegāya na babhūva ha mahāntaḥ
mahāśayāḥ hi saṃyoge ca viyoge ca (sthirāḥ bhavanti)
11. That departure of Kaca did not cause distress to Bṛhaspati, for truly, great and noble-minded individuals remain steadfast in both union and separation.
अथ वर्षेषु जातेषु त्रिषु पञ्चसु सोऽनघ ।
पुनः प्राप महारण्ये कस्मिंश्चित्पितरं कचः ॥ १२ ॥
atha varṣeṣu jāteṣu triṣu pañcasu so'nagha ,
punaḥ prāpa mahāraṇye kasmiṃścitpitaraṃ kacaḥ 12
12. atha varṣeṣu jāteṣu triṣu pañcasu saḥ anagha
punaḥ prāpa mahāraṇye kasmiṃścit pitaram kacaḥ
12. atha anagha triṣu pañcasu varṣeṣu jāteṣu (sati)
saḥ kacaḥ punaḥ kasmiṃścit mahāraṇye pitaram prāpa
12. Then, O sinless one, after three to five years had passed, Kaca again found his father in a certain great forest.
परिपूज्याभिवाद्यैनं समालिङ्गितपुत्रकम् ।
अपृच्छद्वाक्पतिं भूयः स कचः कान्तया गिरा ॥ १३ ॥
paripūjyābhivādyainaṃ samāliṅgitaputrakam ,
apṛcchadvākpatiṃ bhūyaḥ sa kacaḥ kāntayā girā 13
13. paripūjya abhivādya enam samāliṅgitaputrakam
apṛcchat vākpatim bhūyaḥ saḥ kacaḥ kāntayā girā
13. kacaḥ paripūjya abhivādya enam samāliṅgitaputrakam
vākpatim bhūyaḥ kāntayā girā apṛcchat
13. Having thoroughly worshipped and saluted Bṛhaspati, who in turn had embraced his son (Kaca), Kaca then questioned the preceptor of the gods (vākpati) again with a pleasing voice.
कच उवाच ।
अद्येदमष्टमं वर्षं सर्वत्यागः कृतो मया ।
तथापि तात विश्रान्तिं नाधिगच्छाम्यनिन्दिताम् ॥ १४ ॥
kaca uvāca ,
adyedamaṣṭamaṃ varṣaṃ sarvatyāgaḥ kṛto mayā ,
tathāpi tāta viśrāntiṃ nādhigacchāmyaninditām 14
14. kacaḥ uvāca adya idam aṣṭamam varṣam sarvatyāgaḥ kṛtaḥ
mayā tathā api tāta viśrāntim na adhigacchāmi aninditām
14. kacaḥ uvāca.
tāta,
adya idam aṣṭamam varṣam mayā sarvatyāgaḥ kṛtaḥ.
tathā api aninditām viśrāntim na adhigacchāmi.
14. Kaca said: "Today marks the completion of the eighth year since I made the complete renunciation (sarvatyāga). Yet, O father, I do not attain blameless peace."
श्रीवसिष्ठ उवाच ।
एवमार्तवचस्तस्मिन्कचे वदति कानने ।
सर्वमेव त्यजेत्युक्त्वा वाक्पतिर्दिवमुद्ययौ ॥ १५ ॥
śrīvasiṣṭha uvāca ,
evamārtavacastasminkace vadati kānane ,
sarvameva tyajetyuktvā vākpatirdivamudyayau 15
15. śrīvasiṣṭhaḥ uvāca evam ārtavacaḥ tasmin kace vadati
kānane sarvam eva tyaja iti uktvā vākpatiḥ divam udyayau
15. śrīvasiṣṭhaḥ uvāca.
tasmin kace kānane evam ārtavacaḥ vadati,
vākpatiḥ 'sarvam eva tyaja' iti uktvā divam udyayau.
15. Śrī Vasiṣṭha said: "As Kaca was uttering such distressed words in the forest, Bṛhaspati, the master of speech, having merely said, 'Renounce everything,' ascended to heaven."
गते तस्मिन्कचो देहाद्वल्कलाद्यप्यथात्यजत् ।
गतेन्द्वभ्रार्कतारेण शरद्व्योम्ना समोऽभवत् ॥ १६ ॥
gate tasminkaco dehādvalkalādyapyathātyajat ,
gatendvabhrārkatāreṇa śaradvyomnā samo'bhavat 16
16. gate tasmin kacaḥ dehāt valkalādi api atha atyajat
gata-indv-abhrārka-tāreṇa śarad vyomnā samaḥ abhavat
16. tasmin gate,
kacaḥ atha dehāt valkalādi api atyajat.
saḥ gata-indv-abhrārka-tāreṇa śarad-vyomnā samaḥ abhavat.
16. After he (Bṛhaspati) had departed, Kaca then renounced even the bark garments and similar things from his body. He became like the autumn sky, devoid of moon, clouds, sun, and stars.
पुनर्वर्षत्रयेणैष कस्मिंश्चित्काननान्तरे ।
तत्याजाम्बुदवर्षादि शरदीव नभस्तलम् ॥ १७ ॥
punarvarṣatrayeṇaiṣa kasmiṃścitkānanāntare ,
tatyājāmbudavarṣādi śaradīva nabhastalam 17
17. punaḥ varṣatrayeṇa eṣaḥ kasmin cit kānana antare
tatyāja ambudavarṣādi śaradi iva nabhastalam
17. punaḥ,
eṣaḥ varṣatrayeṇa kasmincit kānana-antare śaradi iva nabhastalam ambudavarṣādi tatyāja.
17. Again, after three years, in some other part of the forest, he gave up (renounced) even the clouds, rain, and similar phenomena, just as the expanse of the sky does in autumn.
उपासैको दिगन्तेषु शान्तशून्यवपुः श्वसन् ।
दूयमानमनाः प्राप तमेव पितरं गुरुम् ॥ १८ ॥
upāsaiko diganteṣu śāntaśūnyavapuḥ śvasan ,
dūyamānamanāḥ prāpa tameva pitaraṃ gurum 18
18. upāsaḥ ekaḥ diganteṣu śāntaśūnyavapuḥ śvasan
dūyamānamanāḥ prāpa tam eva pitaram gurum
18. ekaḥ śāntaśūnyavapuḥ śvasan dūyamānamanāḥ
diganteṣu upāsaḥ tam eva pitaram gurum prāpa
18. Remaining alone in remote regions, his body calm and void, breathing gently, his mind distressed, he approached that very father, his spiritual teacher (guru).
कृतपूजाक्रमो भक्त्या समालिङ्गितपुत्रकम् ।
अपृच्छत्स कचो भूयः खेदगद्गदया गिरा ॥ १९ ॥
kṛtapūjākramo bhaktyā samāliṅgitaputrakam ,
apṛcchatsa kaco bhūyaḥ khedagadgadayā girā 19
19. kṛtapūjākramaḥ bhaktyā samāliṅgitaputrakam
apṛcchat saḥ kacaḥ bhūyaḥ khedagadgadayā girā
19. kacaḥ kṛtapūjākramaḥ bhaktyā bhūyaḥ
khedagadgadayā girā samāliṅgitaputrakam apṛcchat
19. After performing the customary worship with devotion (bhakti), he (the father), who had embraced his son, was then asked again by Kaca, who spoke with a voice stammering due to distress.
कच उवाच ।
तात सर्वं परित्यक्तं कन्थां वेणुलताद्यपि ।
तथापि नास्ति विश्रान्तिः स्वपदे किं करोम्यहम् ॥ २० ॥
kaca uvāca ,
tāta sarvaṃ parityaktaṃ kanthāṃ veṇulatādyapi ,
tathāpi nāsti viśrāntiḥ svapade kiṃ karomyaham 20
20. kacaḥ uvāca tāta sarvam parityaktam kanthām veṇulatā ādi
api tathā api na asti viśrāntiḥ svapade kim karomi aham
20. kacaḥ uvāca tāta mayā sarvam kanthām veṇulatā ādi api
parityaktam tathā api svapade viśrāntiḥ na asti aham kim karomi
20. Kaca said: Father, I have abandoned everything, even my patched cloak, my bamboo staff, and so on. Still, there is no peace (viśrānti) in my true self (svapada). What am I to do?
बृहस्पतिरुवाच ।
चित्तं सर्वमिति प्राहुस्तत्त्यक्त्वा पुत्र राजसे ।
चित्तत्यागं विदुः सर्वत्यागं सर्वविदो जनाः ॥ २१ ॥
bṛhaspatiruvāca ,
cittaṃ sarvamiti prāhustattyaktvā putra rājase ,
cittatyāgaṃ viduḥ sarvatyāgaṃ sarvavido janāḥ 21
21. bṛhaspatiḥ uvāca cittam sarvam iti prāhuḥ tat tyaktvā
putra rājase cittatyāgam viduḥ sarvatyāgam sarvavidaḥ janāḥ
21. bṛhaspatiḥ uvāca cittam sarvam iti prāhuḥ putra tat tyaktvā
rājase sarvavidaḥ janāḥ cittatyāgam sarvatyāgam viduḥ
21. Bṛhaspati said: Sages declare that consciousness (citta) is everything. Having renounced that, my son, you will be sovereign. People who know everything know the renunciation of consciousness (citta-tyāga) to be the renunciation of all things.
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा वाक्पतिः पुत्रं पुप्लुवे तरसा नभः ।
अन्वियेष कचश्चित्तं परित्यक्तुमखिन्नधीः ॥ २२ ॥
śrīvasiṣṭha uvāca ,
ityuktvā vākpatiḥ putraṃ pupluve tarasā nabhaḥ ,
anviyeṣa kacaścittaṃ parityaktumakhinnadhīḥ 22
22. śrī-vasiṣṭhaḥ uvāca iti uktvā vāk-patiḥ putraṃ pupluve tarasā
nabhaḥ anviyeṣa kacaḥ ca cittaṃ parityaktum akhinna-dhīḥ
22. śrī-vasiṣṭhaḥ uvāca vāk-patiḥ iti putraṃ uktvā tarasā nabhaḥ
pupluve ca akhinna-dhīḥ kacaḥ cittaṃ parityaktum anviyeṣa
22. Śrī Vasiṣṭha said: Having spoken thus to his son, Bṛhaspati swiftly ascended into the sky. And Kaca, with his unwearied intellect, sought to abandon the mind.
चिन्तयन्नप्यसौ चित्तं न यदा वेद कानने ।
तदा संचिन्तयामास धियैव पितरं ययौ ॥ २३ ॥
cintayannapyasau cittaṃ na yadā veda kānane ,
tadā saṃcintayāmāsa dhiyaiva pitaraṃ yayau 23
23. cintayan api asau cittaṃ na yadā veda kānane
tadā saṃ-cintayāmāsa dhiyā eva pitaraṃ yayau
23. asau cintayan api yadā kānane cittaṃ na veda
tadā saṃ-cintayāmāsa dhiyā eva pitaraṃ yayau
23. Even while reflecting, when he could not comprehend the mind in the forest, he then pondered deeply and, by his intellect alone, approached his father.
पदार्थवृन्दं देहादि न चित्तमिति कथ्यते ।
तदेतत्किं क्व वा व्यर्थं निरागस्कं त्यजाम्यहम् ॥ २४ ॥
padārthavṛndaṃ dehādi na cittamiti kathyate ,
tadetatkiṃ kva vā vyarthaṃ nirāgaskaṃ tyajāmyaham 24
24. padārtha-vṛndaṃ deha-ādi na cittaṃ iti kathyate tat
etat kiṃ kva vā vyarthaṃ nirāgaskam tyajāmi aham
24. deha-ādi padārtha-vṛndaṃ cittaṃ na iti kathyate tat
etat kiṃ vā kva vyarthaṃ nirāgaskam aham tyajāmi
24. The collection of elements, like the body, is not called the mind. So what exactly is this? And where is it? How can I abandon something that is both futile (vyartham) and faultless (nirāgaskam)?
पितुः सकाशं गच्छामि ज्ञातुं चित्तं महारिपुम् ।
ज्ञात्वा तत्संत्यजाम्याशु ततस्तिष्ठामि विज्वरः ॥ २५ ॥
pituḥ sakāśaṃ gacchāmi jñātuṃ cittaṃ mahāripum ,
jñātvā tatsaṃtyajāmyāśu tatastiṣṭhāmi vijvaraḥ 25
25. pituḥ sakāśam gacchāmi jñātum cittaṃ mahā-ripum
jñātvā tat saṃ-tyajāmi āśu tataḥ tiṣṭhāmi vijvaraḥ
25. aham pituḥ sakāśam gacchāmi mahā-ripum cittaṃ jñātum
tat jñātvā āśu saṃ-tyajāmi tataḥ vijvaraḥ tiṣṭhāmi
25. I will go to my father to understand the mind, my great enemy. Having understood it, I will quickly abandon it, and then I will remain free from distress.
श्रीवसिष्ठ उवाच ।
इति संचिन्त्य स कच उज्जगाम त्रिविष्टपम् ।
वाक्पतिं प्राप्य सस्नेहं ववन्दे प्रणनाम च ॥ २६ ॥
śrīvasiṣṭha uvāca ,
iti saṃcintya sa kaca ujjagāma triviṣṭapam ,
vākpatiṃ prāpya sasnehaṃ vavande praṇanāma ca 26
26. śrīvasiṣṭha uvāca iti saṃcintya sa kaca ujjagāma
triviṣṭapam vākpatiṃ prāpya sasneham vavande praṇanāma ca
26. śrīvasiṣṭha uvāca kaca iti saṃcintya triviṣṭapam ujjagāma
sa vākpatiṃ prāpya sasneham vavande ca praṇanāma
26. Śrī Vasiṣṭha said: Having deliberated in this manner, Kaca ascended to the realm of the gods (Triviṣṭapa). Upon reaching Bṛhaspati, the preceptor of the gods, he affectionately bowed down and prostrated.
अपृच्छच्चैनमेकान्ते किं चित्तं भगवन्वद ।
स्वरूपं ब्रूहि चित्तस्य येन तत्संत्यजाम्यहम् ॥ २७ ॥
apṛcchaccainamekānte kiṃ cittaṃ bhagavanvada ,
svarūpaṃ brūhi cittasya yena tatsaṃtyajāmyaham 27
27. apṛcchat ca enam ekānte kim cittam bhagavan vada
svarūpaṃ brūhi cittasya yena tat saṃtyajāmi aham
27. sa ekānte enam apṛcchat bhagavan cittam kim vada
cittasya svarūpaṃ brūhi yena aham tat saṃtyajāmi
27. And he asked him in solitude, "O venerable one, what is the mind (citta)? Please tell me the true nature (svarūpa) of the mind, so that I may completely abandon it."
बृहस्पतिरुवाच ।
चित्तं निजमहंकारं विदुश्चित्तविदो जनाः ।
अन्तर्योऽयमहंभावो जन्तोस्तच्चित्तमुच्यते ॥ २८ ॥
bṛhaspatiruvāca ,
cittaṃ nijamahaṃkāraṃ viduścittavido janāḥ ,
antaryo'yamahaṃbhāvo jantostaccittamucyate 28
28. bṛhaspatiḥ uvāca cittam nijam ahaṅkāram viduḥ cittavidaḥ
janāḥ antaḥ yaḥ ayam ahaṃbhāvaḥ jantoḥ tat cittam ucyate
28. bṛhaspatiḥ uvāca cittavidaḥ janāḥ cittam nijam ahaṅkāram
viduḥ yaḥ ayam antaḥ jantoḥ ahaṃbhāvaḥ tat cittam ucyate
28. Bṛhaspati said: "Those who understand the mind (citta-vid) know the mind (citta) to be one's own ego (ahaṅkāra). Indeed, that inner feeling of 'I-ness' (ahaṃ-bhāva) within a living being is what is referred to as the mind (citta)."
कच उवाच ।
त्रयस्त्रिंशन्महाकोटिप्रमाणस्य महामते ।
गुरो गीर्वाणवृन्दस्य कथमेतद्वदेति मे ॥ २९ ॥
kaca uvāca ,
trayastriṃśanmahākoṭipramāṇasya mahāmate ,
guro gīrvāṇavṛndasya kathametadvadeti me 29
29. kaca uvāca trayastriṃśat mahākoṭipramāṇasya mahāmate
guro gīrvāṇavṛndasya katham etat vada iti me
29. kaca uvāca mahāmate guro gīrvāṇavṛndasya trayastriṃśat
mahākoṭipramāṇasya etat katham iti me vada
29. Kaca said: "O greatly wise one, O preceptor (guru) of the hosts of gods, whose number is said to be thirty-three great crores (330 million)! How can this be? Please tell me this."
मन्येऽस्य दुष्करस्त्यागो न सिद्धिमुपगच्छति ।
कथमेष किल त्यक्तुं शक्यते योगिनां वर ॥ ३० ॥
manye'sya duṣkarastyāgo na siddhimupagacchati ,
kathameṣa kila tyaktuṃ śakyate yogināṃ vara 30
30. manye asya duṣkaraḥ tyāgaḥ na siddhim upagacchati
katham eṣaḥ kila tyaktum śakyate yoginām vara
30. yoginām vara asya tyāgaḥ duṣkaraḥ manye saḥ siddhim
na upagacchati eṣaḥ kila katham tyaktum śakyate
30. I consider the renunciation of this (ego, ahaṅkāra) to be difficult, and it does not lead to spiritual perfection (siddhi). Indeed, O best among yogis, how can this truly be given up?
बृहस्पतिरुवाच ।
अपि पुष्पावदलनादपि लोचनमीलनात् ।
सुकरोऽहंकृतेस्त्यागो न क्लेशोऽत्र मनागपि ॥ ३१ ॥
bṛhaspatiruvāca ,
api puṣpāvadalanādapi locanamīlanāt ,
sukaro'haṃkṛtestyāgo na kleśo'tra manāgapi 31
31. bṛhaspatiḥ uvāca api puṣpa-avadalnāt api locana-mīlanāt
sukaraḥ ahaṅkṛteḥ tyāgaḥ na kleśaḥ atra manāk api
31. bṛhaspatiḥ uvāca ahaṅkṛteḥ tyāgaḥ puṣpa-avadalnāt api
locana-mīlanāt api sukaraḥ atra manāk api kleśaḥ na
31. Brihaspati said: The renunciation of ego (ahaṅkṛti) is easier than plucking a flower, or even closing one's eyes. There is not even the slightest difficulty (kleśa) in this.
यथैतदेवं तनय तथा श्रृणु वदामि ते ।
अज्ञानमात्रसंसिद्धं वस्तु ज्ञानेन नश्यति ॥ ३२ ॥
yathaitadevaṃ tanaya tathā śrṛṇu vadāmi te ,
ajñānamātrasaṃsiddhaṃ vastu jñānena naśyati 32
32. yathā etat evam tanaya tathā śṛṇu vadāmi te
ajñāna-mātra-saṃsiddham vastu jñānena naśyati
32. tanaya etat evam yathā tathā śṛṇu te vadāmi
ajñāna-mātra-saṃsiddham vastu jñānena naśyati
32. O son, listen, and I will explain how this is so. A thing that is established solely by ignorance (ajñāna) perishes with the advent of true knowledge (jñāna).
वस्तुतो नास्त्यहंकारः पुत्र मिथ्याभ्रमो यथा ।
असन्सन्निव संपन्नो बालवेतालवत्स्थितः ॥ ३३ ॥
vastuto nāstyahaṃkāraḥ putra mithyābhramo yathā ,
asansanniva saṃpanno bālavetālavatsthitaḥ 33
33. vastutaḥ na asti ahaṅkāraḥ putra mithyā-bhramaḥ
yathā asan san iva saṃpannaḥ bāla-vetāla-vat sthitaḥ
33. putra vastutaḥ ahaṅkāraḥ na asti yathā mithyā-bhramaḥ
asan san iva saṃpannaḥ bāla-vetāla-vat sthitaḥ
33. O son, in reality, there is no ego (ahaṅkāra); it is merely a false delusion. Although fundamentally non-existent, it appears as if it truly exists, like a goblin imagined by a child.
यथा रज्ज्वां भुजंगत्वं मरावम्बुमतिर्यथा ।
मिथ्यावभासः स्फुरति तथा मिथ्याप्यहंकृतिः ॥ ३४ ॥
yathā rajjvāṃ bhujaṃgatvaṃ marāvambumatiryathā ,
mithyāvabhāsaḥ sphurati tathā mithyāpyahaṃkṛtiḥ 34
34. yathā rajjvāṃ bhujaṅgatvaṃ marau ambumatiḥ yathā
mithyāvabhāsaḥ sphurati tathā mithyā api ahaṅkṛtiḥ
34. yathā rajjvāṃ bhujaṅgatvaṃ mithyāvabhāsaḥ sphurati
yathā marau ambumatiḥ tathā mithyā api ahaṅkṛtiḥ
34. Just as the appearance of a snake in a rope, or water in a mirage, is illusory, similarly, the ego also appears falsely.
असदेव यथा द्वित्वं मोहादिन्दौ विलोक्यते ।
तथा स्फुरत्यहंकारो न सत्यो वाप्यसन्न च ॥ ३५ ॥
asadeva yathā dvitvaṃ mohādindau vilokyate ,
tathā sphuratyahaṃkāro na satyo vāpyasanna ca 35
35. asat eva yathā dvitvaṃ mohāt indau vilokyate tathā
sphurati ahaṅkāraḥ na satyaḥ vā api asan na ca
35. yathā mohāt indau asat eva dvitvaṃ vilokyate
tathā ahaṅkāraḥ sphurati na satyaḥ na ca api asan
35. Just as a non-existent duality is perceived in the moon due to delusion, similarly, the ego (ahaṅkāra) manifests, being neither truly real nor truly unreal.
एकमाद्यन्तरहितं चिन्मात्रममलान्तरम् ।
खादप्यतितरामच्छं विद्यते सर्ववेदनम् ॥ ३६ ॥
ekamādyantarahitaṃ cinmātramamalāntaram ,
khādapyatitarāmacchaṃ vidyate sarvavedanam 36
36. ekam ādyantarahitam cinmātram amalāntaram
khāt api atitarām accham vidyate sarvavedanam
36. ekam sarvavedanam vidyate ādyantarahitam
cinmātram amalāntaram khāt api atitarām accham
36. There exists a single, all-knowing (sarvavedanam) reality, which is without beginning or end, consists solely of pure consciousness (cinmātram), is internally spotless, and is exceedingly clearer even than space.
सर्वत्र सर्वदा सर्वप्रकाशं सर्वजन्तुषु ।
तदेवैकं कचत्यम्बु विलोलास्वब्धिवीचिषु ॥ ३७ ॥
sarvatra sarvadā sarvaprakāśaṃ sarvajantuṣu ,
tadevaikaṃ kacatyambu vilolāsvabdhivīciṣu 37
37. sarvatra sarvadā sarvaprakāśam sarvajantuṣu
tat eva ekam kacati ambu vilolāsu abdhi-vīciṣu
37. tat eva ekam sarvatra sarvadā sarvaprakāśam
sarvajantuṣu kacati ambu vilolāsu abdhi-vīciṣu
37. That very same single reality, which illuminates everything everywhere and always, and resides in all living beings, manifests just like the one water (element) appearing in the restless waves of the ocean.
अत्र कोऽयमहंभावः कुतो वा कथमुत्थितः ।
क्वाप्सु जातो रजोराशिः क्वानलादुत्थितं जलम् ॥ ३८ ॥
atra ko'yamahaṃbhāvaḥ kuto vā kathamutthitaḥ ,
kvāpsu jāto rajorāśiḥ kvānalādutthitaṃ jalam 38
38. atra kaḥ ayam ahaṃbhāvaḥ kutaḥ vā katham utthitaḥ
kva apsu jātaḥ rajaḥ rāśiḥ kva analāt utthitam jalam
38. atra ayam ahaṃbhāvaḥ kaḥ kutaḥ vā katham utthitaḥ
kva apsu rajaḥ rāśiḥ jātaḥ kva analāt jalam utthitam
38. What is this ego (ahaṅkāra) here, and from where or how did it arise? It is as incongruous as a heap of dust being born in water, or water emerging from fire.
अयं सोऽहमिति व्यर्थं प्रत्ययं त्यज पुत्रक ।
तुच्छं परिमिताकारं दिक्कालविवशीकृतम् ॥ ३९ ॥
ayaṃ so'hamiti vyarthaṃ pratyayaṃ tyaja putraka ,
tucchaṃ parimitākāraṃ dikkālavivaśīkṛtam 39
39. ayam saḥ aham iti vyartham pratyayam tyaja
putraka tuccham parimitākāram dikkālavivaśīkṛtam
39. putraka ayam saḥ aham iti vyartham tuccham
parimitākāram dikkālavivaśīkṛtam pratyayam tyaja
39. My dear son, abandon this futile notion 'I am this', which is trivial, of limited form, and subject to space and time.
दिक्कालाद्यनवच्छिन्नं स्वच्छं नित्योदितं ततम् ।
सर्वार्थमयमेकार्थचिन्मात्रममलं भवान् ॥ ४० ॥
dikkālādyanavacchinnaṃ svacchaṃ nityoditaṃ tatam ,
sarvārthamayamekārthacinmātramamalaṃ bhavān 40
40. dikkāla ādi anavacchinnam svaccham nitya uditam
tatam sarvārthamayam ekārthacinmātram amalam bhavān
40. bhavān dikkāla ādi anavacchinnam svaccham nitya
uditam tatam sarvārthamayam ekārthacinmātram amalam
40. You are that which is unlimited by space and time, perfectly pure, eternally manifest, all-pervading, the essence of all meaning, consisting solely of consciousness, and utterly stainless.
फलकुसुमदलानां सर्वदिक्संस्थितानां रस इव जगतां त्वं संस्थितः सर्वदैव ।
विमलतरचिदात्मा नित्यमेवास्यनन्तः क इव कच तवाहंनिश्चयो भावमूर्तेः ॥ ४१ ॥
phalakusumadalānāṃ sarvadiksaṃsthitānāṃ rasa iva jagatāṃ tvaṃ saṃsthitaḥ sarvadaiva ,
vimalataracidātmā nityamevāsyanantaḥ ka iva kaca tavāhaṃniścayo bhāvamūrteḥ 41
41. phalakusumadalānām sarvadiksaṃsthitānām
rasaḥ iva jagatām tvam saṃsthitaḥ sarvadā eva
vimalataracidātmā nityam eva asi anantaḥ
kaḥ iva kaca tava ahaṃniścayaḥ bhāvamūrteḥ
41. tvam sarvadiksaṃsthitānām phalakusumadalānām
rasaḥ iva jagatām sarvadā eva saṃsthitaḥ
vimalataracidātmā nityam eva anantaḥ asi
kaca bhāvamūrteḥ tava kaḥ iva ahaṃniścayaḥ
41. Just as the life-giving sap (rasa) exists within fruits, flowers, and leaves situated in all directions, so too are you, as the essence, eternally established within all worlds. You are, in truth, the ever-present, infinite, and supremely pure self (ātman) of consciousness. Oh Kaca, what kind of 'I'-identification (ahaṅkāra) can possibly apply to you, who are the very embodiment of existence?

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 (current chapter) 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