योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-119
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मनुरुवाच ।
सर्गात्मभिर्विभुः स्पन्दैः क्रीडते बालवत्स्वयम् ।
संहारात्मकशक्त्याथ संहृत्यात्मनि तिष्ठति ॥ १ ॥
सर्गात्मभिर्विभुः स्पन्दैः क्रीडते बालवत्स्वयम् ।
संहारात्मकशक्त्याथ संहृत्यात्मनि तिष्ठति ॥ १ ॥
manuruvāca ,
sargātmabhirvibhuḥ spandaiḥ krīḍate bālavatsvayam ,
saṃhārātmakaśaktyātha saṃhṛtyātmani tiṣṭhati 1
sargātmabhirvibhuḥ spandaiḥ krīḍate bālavatsvayam ,
saṃhārātmakaśaktyātha saṃhṛtyātmani tiṣṭhati 1
1.
manuḥ uvāca | sarga-ātmabhiḥ
vibhuḥ spandaiḥ krīḍate bālavat
svayam | saṃhāra-ātmaka-śaktyā
atha saṃhṛtya ātmani tiṣṭhati ||
vibhuḥ spandaiḥ krīḍate bālavat
svayam | saṃhāra-ātmaka-śaktyā
atha saṃhṛtya ātmani tiṣṭhati ||
1.
Manuḥ uvāca: vibhuḥ sarga-ātmabhiḥ spandaiḥ svayam bālavat krīḍate.
atha saṃhāra-ātmaka-śaktyā saṃhṛtya ātmani tiṣṭhati.
atha saṃhāra-ātmaka-śaktyā saṃhṛtya ātmani tiṣṭhati.
1.
Manu said: The all-pervading (vibhuḥ) one plays by himself like a child with creative movements, and then, by means of his destructive power (saṃhārātmakā śakti), having withdrawn, he remains within the self (ātman).
स्वयमस्य तथा शक्तिरुदेत्याबध्यते यया ।
स्वयमस्य तथा शक्तिरुदेत्युन्मुच्यते यया ॥ २ ॥
स्वयमस्य तथा शक्तिरुदेत्युन्मुच्यते यया ॥ २ ॥
svayamasya tathā śaktirudetyābadhyate yayā ,
svayamasya tathā śaktirudetyunmucyate yayā 2
svayamasya tathā śaktirudetyunmucyate yayā 2
2.
svayam asya tathā śaktiḥ udeti ābadhyate yayā |
svayam asya tathā śaktiḥ udeti unmucyate yayā ||
svayam asya tathā śaktiḥ udeti unmucyate yayā ||
2.
svayam asya tathā śaktiḥ udeti,
yayā ābadhyate.
svayam asya tathā śaktiḥ udeti,
yayā unmucyate.
yayā ābadhyate.
svayam asya tathā śaktiḥ udeti,
yayā unmucyate.
2.
His own power (śakti) thus arises, by which it (the self/consciousness) is bound. And his own power (śakti) thus arises, by which it is liberated.
चन्द्रार्कवह्नितप्तायोरत्नादीनां यथार्चिषः ।
यथा पत्रादि वृक्षाणां निर्झराणां यथा कणाः ॥ ३ ॥
यथा पत्रादि वृक्षाणां निर्झराणां यथा कणाः ॥ ३ ॥
candrārkavahnitaptāyoratnādīnāṃ yathārciṣaḥ ,
yathā patrādi vṛkṣāṇāṃ nirjharāṇāṃ yathā kaṇāḥ 3
yathā patrādi vṛkṣāṇāṃ nirjharāṇāṃ yathā kaṇāḥ 3
3.
candrārkavahnitaptāyoratnādīnām yathā arciṣaḥ
yathā patrādi vṛkṣāṇām nirjharāṇām yathā kaṇāḥ
yathā patrādi vṛkṣāṇām nirjharāṇām yathā kaṇāḥ
3.
candrārkavahnitaptāyoratnādīnām arciṣaḥ yathā,
vṛkṣāṇām patrādi yathā,
nirjharāṇām kaṇāḥ yathā
vṛkṣāṇām patrādi yathā,
nirjharāṇām kaṇāḥ yathā
3.
Just as rays or flames emanate from the moon, the sun, fire, heated iron, and jewels, and just as leaves and so forth emerge from trees, or drops from waterfalls.
तथेदं ब्रह्मणि स्फारे जगद्बुद्ध्यादि कल्पितम् ।
दुःखप्रदमतज्ज्ञानां तदेवातदिव स्थितम् ॥ ४ ॥
दुःखप्रदमतज्ज्ञानां तदेवातदिव स्थितम् ॥ ४ ॥
tathedaṃ brahmaṇi sphāre jagadbuddhyādi kalpitam ,
duḥkhapradamatajjñānāṃ tadevātadiva sthitam 4
duḥkhapradamatajjñānāṃ tadevātadiva sthitam 4
4.
tathā idam brahmaṇi sphāre jagadbuddhyādi kalpitam
duḥkhapradam atatjñānām tat eva atat iva sthitam
duḥkhapradam atatjñānām tat eva atat iva sthitam
4.
tathā idam jagadbuddhyādi sphāre brahmaṇi kalpitam
atatjñānām duḥkhapradam tat eva atat iva sthitam
atatjñānām duḥkhapradam tat eva atat iva sthitam
4.
Similarly, this entire world, along with the intellect and other mental faculties, is merely an imagination within the all-pervasive reality of (brahman). It causes suffering to those who lack true knowledge of That (brahman), yet That (brahman) itself remains as if distinct from it.
अहो नु चित्रा मायेयं तात विश्वविमोहिनी ।
सर्वाङ्गप्रोतमप्यात्मा यदात्मानं न पश्यति ॥ ५ ॥
सर्वाङ्गप्रोतमप्यात्मा यदात्मानं न पश्यति ॥ ५ ॥
aho nu citrā māyeyaṃ tāta viśvavimohinī ,
sarvāṅgaprotamapyātmā yadātmānaṃ na paśyati 5
sarvāṅgaprotamapyātmā yadātmānaṃ na paśyati 5
5.
aho nu citrā māyā iyam tāta viśvavimohinī
sarvāṅgaprotam api ātmā yat ātmānam na paśyati
sarvāṅgaprotam api ātmā yat ātmānam na paśyati
5.
tāta aho nu iyam viśvavimohinī citrā māyā yat
ātmā sarvāṅgaprotam api ātmānam na paśyati
ātmā sarvāṅgaprotam api ātmānam na paśyati
5.
Oh, dear one, this (māyā) is truly a wondrous and perplexing power that deludes the entire world! Even though the self (ātman) permeates every part (of existence), it fails to perceive its own true nature.
चिदादर्शमयं सर्वं जगदित्येव भावयन् ।
यस्तिष्ठत्युपशान्तेच्छं स ब्रह्मकवचः सुखी ॥ ६ ॥
यस्तिष्ठत्युपशान्तेच्छं स ब्रह्मकवचः सुखी ॥ ६ ॥
cidādarśamayaṃ sarvaṃ jagadityeva bhāvayan ,
yastiṣṭhatyupaśāntecchaṃ sa brahmakavacaḥ sukhī 6
yastiṣṭhatyupaśāntecchaṃ sa brahmakavacaḥ sukhī 6
6.
citādarśamayam sarvam jagat iti eva bhāvayan yaḥ
tiṣṭhati upaśānteccham saḥ brahmakavacaḥ sukhī
tiṣṭhati upaśānteccham saḥ brahmakavacaḥ sukhī
6.
yaḥ sarvam jagat citādarśamayam iti eva bhāvayan
upaśānteccham tiṣṭhati saḥ brahmakavacaḥ sukhī
upaśānteccham tiṣṭhati saḥ brahmakavacaḥ sukhī
6.
Whoever constantly contemplates that this entire world is essentially a mirror of pure consciousness, and who remains with desires completely tranquilized, that person, protected as if by the armor of (brahman), lives in true happiness.
अहमर्थविमुक्तेन भावेनाभावरूपिणा ।
सर्वं शून्यं निरालम्बं चिद्रूपमिति भावयेत् ॥ ७ ॥
सर्वं शून्यं निरालम्बं चिद्रूपमिति भावयेत् ॥ ७ ॥
ahamarthavimuktena bhāvenābhāvarūpiṇā ,
sarvaṃ śūnyaṃ nirālambaṃ cidrūpamiti bhāvayet 7
sarvaṃ śūnyaṃ nirālambaṃ cidrūpamiti bhāvayet 7
7.
ahamarthavimuktena bhāvena abhāvarūpiṇā sarvam
śūnyam nirālambam citrūpam iti bhāvayet
śūnyam nirālambam citrūpam iti bhāvayet
7.
ahamarthavimuktena abhāvarūpiṇā bhāvena sarvam
śūnyam nirālambam citrūpam iti bhāvayet
śūnyam nirālambam citrūpam iti bhāvayet
7.
One should contemplate everything as void, unsupported, and essentially of the nature of consciousness, by a state of being free from the sense of 'I' (ahaṅkāra) and having a form that is non-existent.
इदं रम्यमिदं नेति बीजं ते दुःखसंततेः ।
तस्मिन्साम्याग्निना दग्धे दुःखस्यावसरः कुतः ॥ ८ ॥
तस्मिन्साम्याग्निना दग्धे दुःखस्यावसरः कुतः ॥ ८ ॥
idaṃ ramyamidaṃ neti bījaṃ te duḥkhasaṃtateḥ ,
tasminsāmyāgninā dagdhe duḥkhasyāvasaraḥ kutaḥ 8
tasminsāmyāgninā dagdhe duḥkhasyāvasaraḥ kutaḥ 8
8.
idam ramyam idam na iti bījam te duḥkhasaṃtateḥ
tasmin sāmyāgninā dagdhe duḥkhasya avasaraḥ kutaḥ
tasmin sāmyāgninā dagdhe duḥkhasya avasaraḥ kutaḥ
8.
idam ramyam idam na iti te duḥkhasaṃtateḥ bījam
tasmin sāmyāgninā dagdhe duḥkhasya avasaraḥ kutaḥ
tasmin sāmyāgninā dagdhe duḥkhasya avasaraḥ kutaḥ
8.
The notion 'this is pleasing, this is not' is the very seed of your continuous suffering. When that seed is burnt away by the fire of equanimity, from where could suffering find any opportunity?
राजन्नभावनास्त्रेण रम्यारम्यविभागिता ।
पौरुषातिशयेनाशु स्वेनैवान्तर्विलूयताम् ॥ ९ ॥
पौरुषातिशयेनाशु स्वेनैवान्तर्विलूयताम् ॥ ९ ॥
rājannabhāvanāstreṇa ramyāramyavibhāgitā ,
pauruṣātiśayenāśu svenaivāntarvilūyatām 9
pauruṣātiśayenāśu svenaivāntarvilūyatām 9
9.
rājan abhāvanāstreṇa ramyāramyavibhāgitā
pauruṣātiśayena āśu svena eva antarvilūyatām
pauruṣātiśayena āśu svena eva antarvilūyatām
9.
rājan abhāvanāstreṇa ramyāramyavibhāgitā
pauruṣātiśayena āśu svena eva antarvilūyatām
pauruṣātiśayena āśu svena eva antarvilūyatām
9.
O King, let the distinction between the pleasing and the unpleasing be swiftly destroyed within by your own supreme effort, using the weapon of non-conception.
अभावनेन भावनं विलूय कर्मकाननम् ।
परं समेत्य तानवं विशोक एव तिष्ठ भोः ॥ १० ॥
परं समेत्य तानवं विशोक एव तिष्ठ भोः ॥ १० ॥
abhāvanena bhāvanaṃ vilūya karmakānanam ,
paraṃ sametya tānavaṃ viśoka eva tiṣṭha bhoḥ 10
paraṃ sametya tānavaṃ viśoka eva tiṣṭha bhoḥ 10
10.
abhāvanena bhāvanam vilūya karmakānanam
param sametya tānavam viśokaḥ eva tiṣṭha bhoḥ
param sametya tānavam viśokaḥ eva tiṣṭha bhoḥ
10.
bhoḥ abhāvanena bhāvanam karmakānanam vilūya
param tānavam sametya viśokaḥ eva tiṣṭha
param tānavam sametya viśokaḥ eva tiṣṭha
10.
O! Having destroyed mental constructs (bhāvanā) and the forest of (karma) actions through non-conceptualization (abhāvanā), and having attained supreme subtlety, remain truly free from sorrow.
भरितभुवनाभोगो भूत्वा विभागबहिष्कृतो गलितकलनाभासोल्लासो विवेकविलासवान् ।
अधिगतपरानन्दस्पन्दश्चिराय निरामयः ।
शमसमसितस्वच्छाभोगो भवाभयचिद्वपुः ॥ ११ ॥
अधिगतपरानन्दस्पन्दश्चिराय निरामयः ।
शमसमसितस्वच्छाभोगो भवाभयचिद्वपुः ॥ ११ ॥
bharitabhuvanābhogo bhūtvā vibhāgabahiṣkṛto galitakalanābhāsollāso vivekavilāsavān ,
adhigataparānandaspandaścirāya nirāmayaḥ ,
śamasamasitasvacchābhogo bhavābhayacidvapuḥ 11
adhigataparānandaspandaścirāya nirāmayaḥ ,
śamasamasitasvacchābhogo bhavābhayacidvapuḥ 11
11.
bharitabhuvanaabhogaḥ bhūtvā vibhāgabahiṣkṛtaḥ
galitakalanaabhāsaullāsaḥ vivekavilāsavān
adhigataparaanandaspandaḥ cirāya niramayaḥ
śamasamasitasvacchaabhogaḥ bhavabhayacitvapuḥ
galitakalanaabhāsaullāsaḥ vivekavilāsavān
adhigataparaanandaspandaḥ cirāya niramayaḥ
śamasamasitasvacchaabhogaḥ bhavabhayacitvapuḥ
11.
bharitabhuvanaabhogaḥ vibhāgabahiṣkṛtaḥ
galitakalanaabhāsaullāsaḥ vivekavilāsavān bhūtvā
adhigataparaanandaspandaḥ cirāya niramayaḥ
śamasamasitasvacchaabhogaḥ bhavabhayacitvapuḥ
galitakalanaabhāsaullāsaḥ vivekavilāsavān bhūtvā
adhigataparaanandaspandaḥ cirāya niramayaḥ
śamasamasitasvacchaabhogaḥ bhavabhayacitvapuḥ
11.
Having encompassed the full enjoyment of the world, yet transcending all distinctions, with the delight derived from conceptual appearances dissolved, and endowed with the vibrant play of discernment (viveka), such a being attains the pulsation of supreme bliss (ānanda). Remaining for a long time free from affliction, their experience is tranquil, equal, pure, and clear, manifesting as a form of consciousness (cit) that is fearless of worldly existence (saṃsāra).
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Chapter 13
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Chapter 15
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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
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Chapter 55
Chapter 56
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Chapter 19
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Chapter 25
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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
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Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
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Chapter 88
Chapter 89
Chapter 90
Chapter 91
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nirvāṇa prakaraṇa (bhāga 1) (current book)
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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
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nirvāṇa prakaraṇa (bhāga 2)
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Chapter 2
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Chapter 4
Chapter 5
Chapter 6
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Chapter 14
Chapter 15
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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
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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