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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-126

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श्रीराम उवाच ।
सप्तानां योगभूमीनामभ्यासः क्रियते कथम् ।
कीदृशानि च चिह्नानि भूमिकां प्रति योगिनः ॥ १ ॥
śrīrāma uvāca ,
saptānāṃ yogabhūmīnāmabhyāsaḥ kriyate katham ,
kīdṛśāni ca cihnāni bhūmikāṃ prati yoginaḥ 1
1. śrīrāma uvāca | saptānām yogabhūmīnām abhyāsaḥ kriyate
katham | kīdṛśāni ca cihnāni bhūmikām prati yoginaḥ ||
1. śrīrāmaḥ uvāca saptānām yogabhūmīnām abhyāsaḥ katham kriyate? ca,
bhūmikām prati yoginaḥ kīdṛśāni cihnāni?
1. Śrī Rāma said: "How is the practice (abhyāsa) of the seven stages of yoga (yoga) carried out? And what are the characteristics for a practitioner of yoga (yogin) for each stage?"
श्रीवसिष्ठ उवाच ।
प्रवृत्तश्च निवृत्तश्च भवति द्विविधः पुमान् ।
स्वर्गापवर्गोन्मुखयोः शृणु लक्षणमेतयोः ॥ २ ॥
śrīvasiṣṭha uvāca ,
pravṛttaśca nivṛttaśca bhavati dvividhaḥ pumān ,
svargāpavargonmukhayoḥ śṛṇu lakṣaṇametayoḥ 2
2. śrīvasiṣṭhaḥ uvāca pravṛttaḥ ca nivṛttaḥ ca bhavati
dvividhaḥ pumān svargāpavargonmukhayoḥ śṛṇu lakṣaṇam etayoḥ
2. śrīvasiṣṭhaḥ uvāca pumān dvividhaḥ bhavati pravṛttaḥ ca
nivṛttaḥ ca etayoḥ svargāpavargonmukhayoḥ lakṣaṇam śṛṇu
2. Śrī Vasiṣṭha said: A person is of two kinds: one engaged in worldly affairs and one disengaged. Now listen to the characteristics of these two, who are inclined towards heaven and ultimate liberation (mokṣa) respectively.
कियत्तन्नाम निर्वाणं वरं संसृतिरेव मे ।
इतिकर्तव्यकर्ता यः स प्रवृत्त इति स्मृतः ॥ ३ ॥
kiyattannāma nirvāṇaṃ varaṃ saṃsṛtireva me ,
itikartavyakartā yaḥ sa pravṛtta iti smṛtaḥ 3
3. kiyat tat nāma nirvāṇam varam saṃsṛtiḥ eva me
iti itikartavyakartā yaḥ saḥ pravṛttaḥ iti smṛtaḥ
3. kiyat tat nāma nirvāṇam me saṃsṛtiḥ eva varam
iti yaḥ itikartavyakartā saḥ pravṛttaḥ iti smṛtaḥ
3. "What is this thing called final liberation (nirvāṇa)? For me, worldly existence (saṃsāra) itself is better!" A person who acts out of a sense of duty, thinking this way, is considered "engaged" (pravṛtta).
चलार्णवयुगच्छिद्रकूर्मग्रीवाप्रवेशवत् ।
अनेकजन्मनामन्ते विवेकी जायते पुमान् ॥ ४ ॥
calārṇavayugacchidrakūrmagrīvāpraveśavat ,
anekajanmanāmante vivekī jāyate pumān 4
4. calārṇavayugacchidrakūrmagrīvāpraveśavat
aneka janmanām ante vivekī jāyate pumān
4. calārṇavayugacchidrakūrmagrīvāpraveśavat
aneka janmanām ante pumān vivekī jāyate
4. Like a tortoise's neck finding its way into the hole of a yoke floating in the turbulent ocean, a discerning person (vivekī) arises at the end of many births (saṃsāra).
असारा बत संसारव्यवस्थालं ममैतया ।
किं कर्मभिः पर्युषितैर्दिनं तैरेव नीयते ॥ ५ ॥
asārā bata saṃsāravyavasthālaṃ mamaitayā ,
kiṃ karmabhiḥ paryuṣitairdinaṃ taireva nīyate 5
5. asārā bata saṃsāravyavasthā alam mama etayā
kim karmabhiḥ paryuṣitaiḥ dinam taiḥ eva nīyate
5. bata saṃsāravyavasthā asārā mama etayā alam
kim paryuṣitaiḥ karmabhiḥ taiḥ eva dinam nīyate
5. Oh, how worthless is this system of worldly existence (saṃsāra)! I have had enough of it. What is the use of these stale (past) actions (karma)? The day is merely passed by them.
क्रियातिशयनिर्मुक्तं किं स्याद्विश्रमणं परम् ।
इति निश्चयवान्योऽन्तः स निवृत्त इति स्मृतः ॥ ६ ॥
kriyātiśayanirmuktaṃ kiṃ syādviśramaṇaṃ param ,
iti niścayavānyo'ntaḥ sa nivṛtta iti smṛtaḥ 6
6. kriyātiśayanirmuktam kim syāt viśramaṇam param
iti niścayavān yaḥ antaḥ saḥ nivṛttaḥ iti smṛtaḥ
6. yaḥ antaḥ kriyātiśayanirmuktam param viśramaṇam kim syāt iti niścayavān,
saḥ nivṛttaḥ iti smṛtaḥ
6. What would be the supreme cessation, free from excessive activity? One who has this conviction within is considered to have ceased (from worldly activity).
कथं विरागवान्भूत्वा संसाराब्धिं तराम्यहम् ।
एवंविचारणपरो यदा भवति सन्मतिः ॥ ७ ॥
kathaṃ virāgavānbhūtvā saṃsārābdhiṃ tarāmyaham ,
evaṃvicāraṇaparo yadā bhavati sanmatiḥ 7
7. katham virāgavān bhūtvā saṃsāra-abdhim tarāmi
aham evam-vicāraṇa-paraḥ yadā bhavati sanmatiḥ
7. katham aham virāgavān bhūtvā saṃsāra-abdhim tarāmi? yadā sanmatiḥ evam-vicāraṇa-paraḥ bhavati.
7. How shall I cross the ocean of "saṃsāra" (transmigratory existence) by becoming detached? When one, being of sound mind, becomes devoted to such deliberation...
विरागमुपयात्यन्तर्भावनास्वनुवासरम् ।
क्रियासूदाररूपासु क्रमते मोदतेऽन्वहम् ॥ ८ ॥
virāgamupayātyantarbhāvanāsvanuvāsaram ,
kriyāsūdārarūpāsu kramate modate'nvaham 8
8. virāgam upayāti antar bhāvanāsu anuvāsaram
kriyāsu udāra-rūpāsu kramate modate anvaham
8. antar bhāvanāsu anuvāsaram virāgam upayāti
udāra-rūpāsu kriyāsu kramate anvaham modate
8. He attains detachment within his thoughts day by day. He engages in noble actions and rejoices daily.
ग्राम्यासु जडचेष्टासु सततं विचिकित्सति ।
नोदाहरति मर्माणि पुण्यकर्माणि सेवते ॥ ९ ॥
grāmyāsu jaḍaceṣṭāsu satataṃ vicikitsati ,
nodāharati marmāṇi puṇyakarmāṇi sevate 9
9. grāmyāsu jaḍa-ceṣṭāsu satatam vicikitsati
na udāharati marmāṇi puṇya-karmāṇi sevate
9. satatam grāmyāsu jaḍa-ceṣṭāsu vicikitsati
marmāṇi na udāharati puṇya-karmāṇi sevate
9. He constantly feels aversion towards vulgar, dull activities. He does not reveal sensitive points and performs meritorious actions (karma).
मनोनुद्वेगकारीणि मृदुकर्माणि सेवते ।
पापाद्बिभेति सततं न च भोगमपेक्षते ॥ १० ॥
manonudvegakārīṇi mṛdukarmāṇi sevate ,
pāpādbibheti satataṃ na ca bhogamapekṣate 10
10. manaḥ anudvegakārīṇi mṛdu karmāṇi sevate
pāpāt bibheti satatam na ca bhogam apekṣate
10. manaḥ anudvegakārīṇi mṛdu karmāṇi sevate
satatam pāpāt bibheti ca bhogam na apekṣate
10. Such a person engages in gentle actions that do not agitate the mind. They constantly fear sin and do not seek material enjoyment.
स्नेहप्रणयगर्भाणि पेशलान्युचितानि च ।
देशकालोपपन्नानि वचनान्यभिभाषते ॥ ११ ॥
snehapraṇayagarbhāṇi peśalānyucitāni ca ,
deśakālopapannāni vacanānyabhibhāṣate 11
11. sneha-praṇaya-garbhāṇi peśalāni ucitāni ca
deśa-kāla-upapannāni vacanāni abhibhāṣate
11. sneha-praṇaya-garbhāṇi peśalāni ucitāni ca
deśa-kāla-upapannāni vacanāni abhibhāṣate
11. They utter words that are filled with affection and love, pleasing, appropriate, and suitable for the specific time and place.
तदासौ प्रथमामेकां प्राप्तो भवति भूमिकाम् ।
मनसा कर्मणा वाचा सज्जनानुपसेवते ॥ १२ ॥
tadāsau prathamāmekāṃ prāpto bhavati bhūmikām ,
manasā karmaṇā vācā sajjanānupasevate 12
12. tadā asau prathamām ekām prāptaḥ bhavati
bhūmikām manasā karmaṇā vācā sajjanān upasevate
12. tadā asau prathamām ekām bhūmikām prāptaḥ
bhavati manasā karmaṇā vācā sajjanān upasevate
12. When this happens, he attains the first stage. With his mind, actions, and speech, he then associates with virtuous people.
यतः कुतश्चिदानीय ज्ञानशास्त्राण्यवेक्षते ।
एवंविचारवान्यः स्यात्संसारोत्तारणं प्रति ॥ १३ ॥
yataḥ kutaścidānīya jñānaśāstrāṇyavekṣate ,
evaṃvicāravānyaḥ syātsaṃsārottāraṇaṃ prati 13
13. yataḥ kutaścit ānīya jñānaśāstrāṇi avekṣate
evam vicāravān yaḥ syāt saṃsāra uttāraṇam prati
13. yaḥ yataḥ kutaścit jñānaśāstrāṇi ānīya avekṣate
evam vicāravān syāt saṃsāra uttāraṇam prati
13. Such a person gathers knowledge scriptures from various sources and examines them. Whoever possesses such thoughtful deliberation regarding liberation (mokṣa) from the cycle of transmigration (saṃsāra)...
स भूमिकावानित्युक्तः शेषः स्वार्थ इति स्मृतः ।
विचारनाम्नीमितरामागतो योगभूमिकाम् ॥ १४ ॥
sa bhūmikāvānityuktaḥ śeṣaḥ svārtha iti smṛtaḥ ,
vicāranāmnīmitarāmāgato yogabhūmikām 14
14. saḥ bhūmikāvān iti uktaḥ śeṣaḥ svārthaḥ iti
smṛtaḥ vicāranāmnīm itarām āgataḥ yogabhūmikām
14. saḥ bhūmikāvān iti uktaḥ śeṣaḥ svārthaḥ iti
smṛtaḥ itarām vicāranāmnīm yogabhūmikām āgataḥ
14. He is said to be one who possesses stages, and the remaining aspect is remembered as being for his own purpose. He has attained another stage of yoga (yoga), named "Vicāra" (reflection).
श्रुतिस्मृतिसदाचारधारणाध्यानकर्मणाम् ।
मुख्यया व्याख्यया ख्याताञ्श्रयते श्रेष्ठपण्डितान् ॥ १५ ॥
śrutismṛtisadācāradhāraṇādhyānakarmaṇām ,
mukhyayā vyākhyayā khyātāñśrayate śreṣṭhapaṇḍitān 15
15. śrutismṛtisadācāradhāraṇādhyānakarmaṇām mukhyayā
vyākhyayā khyātān śrayate śreṣṭhapaṇḍitān
15. mukhyayā vyākhyayā śrutismṛtisadācāradhāraṇādhyānakarmaṇām
khyātān śreṣṭhapaṇḍitān śrayate
15. He resorts to excellent scholars, who are renowned for their authoritative interpretation of the Vedic texts (śruti), traditional texts (smṛti), good conduct, concentration (dhāraṇā), meditation (dhyāna), and actions (karma).
पदार्थप्रविभागज्ञः कार्याकार्यविनिर्णयम् ।
जानात्यधिगतश्रव्यो गृहं गृहपतिर्यथा ॥ १६ ॥
padārthapravibhāgajñaḥ kāryākāryavinirṇayam ,
jānātyadhigataśravyo gṛhaṃ gṛhapatiryathā 16
16. padārthapravibhāgajñaḥ kāryākāryavinirṇayam
jānāti adhigataśravyaḥ gṛham gṛhapatiḥ yathā
16. yathā gṛhapatiḥ gṛham adhigataśravyaḥ
padārthapravibhāgajñaḥ kāryākāryavinirṇayam jānāti
16. Having acquired knowledge through study, he understands the distinction of categories and the determination of what is to be done and what is not to be done, just as a householder knows his own house.
मदाभिमानमात्सर्यमोहलोभातिशायिताम् ।
बहिरप्याश्रितामीषत्त्यजत्यहिरिव त्वचम् ॥ १७ ॥
madābhimānamātsaryamohalobhātiśāyitām ,
bahirapyāśritāmīṣattyajatyahiriva tvacam 17
17. madābhimānamātsaryamohalobhātiśāyitām bahiḥ
api āśritām īṣat tyajati ahiḥ iva tvacam
17. ahiḥ tvacam iva bahiḥ api āśritām īṣat
madābhimānamātsaryamohalobhātiśāyitām tyajati
17. He abandons even a slight amount of the excessive pride, arrogance, envy, delusion, and greed that might still manifest externally, just as a snake sheds its skin.
इत्थंभूतमतिः शास्त्रगुरुसज्जनसेवनात् ।
सरहस्यमशेषेण यथावदधिगच्छति ॥ १८ ॥
itthaṃbhūtamatiḥ śāstragurusajjanasevanāt ,
sarahasyamaśeṣeṇa yathāvadadhigacchati 18
18. itthaṃbhūtamatiḥ śāstragurusajjanasevanāt
sarahasyam aśeṣeṇa yathāvat adhigacchati
18. itthaṃbhūtamatiḥ śāstragurusajjanasevanāt
sarahasyam aśeṣeṇa yathāvat adhigacchati
18. A person whose mind has become thus (prepared) fully and accurately comprehends the truth, including its deeper mysteries, by serving the scriptures, spiritual teachers (guru), and virtuous individuals.
असंसङ्गाभिधामन्यां तृतीयां योगभूमिकाम् ।
ततः पतत्यसौ कान्तः पुष्पशय्यामिवामलाम् ॥ १९ ॥
asaṃsaṅgābhidhāmanyāṃ tṛtīyāṃ yogabhūmikām ,
tataḥ patatyasau kāntaḥ puṣpaśayyāmivāmalām 19
19. asaṃsaṅgābhidhāmanyām tṛtīyām yogabhūmikām
tataḥ patati asau kāntaḥ puṣpaśayyām iva amalām
19. tataḥ asau kāntaḥ asaṃsaṅgābhidhāmanyām tṛtīyām
yogabhūmikām amalām puṣpaśayyām iva patati
19. Thereupon, that delightful individual (kāntaḥ) enters the third stage of spiritual discipline (yoga), named Asaṃsaṅgā, which is as pure and serene as a bed of flowers.
यथावच्छास्त्रवाक्यार्थे मतिमाधाय निश्चलम् ।
तापसाश्रमविश्रामैरध्यात्मकथनक्रमैः ॥ २० ॥
yathāvacchāstravākyārthe matimādhāya niścalam ,
tāpasāśramaviśrāmairadhyātmakathanakramaiḥ 20
20. yathāvat śāstravākyārthe matim ādhāya niścalam
tāpasāśramaviśrāmaiḥ adhyātmakathanakramaiḥ
20. śāstravākyārthe yathāvat niścalam matim ādhāya
tāpasāśramaviśrāmaiḥ adhyātmakathanakramaiḥ
20. Having firmly and accurately fixed one's mind (mati) upon the true meaning of scriptural statements, and through periods of rest in hermitages (āśrama) and systematic spiritual (adhyātma) discourses...
संसारनिन्दकैस्तद्वद्वैराग्यकरणक्रमैः ।
शिलाशय्यासमासीनो जरयत्यायुराततम् ॥ २१ ॥
saṃsāranindakaistadvadvairāgyakaraṇakramaiḥ ,
śilāśayyāsamāsīno jarayatyāyurātatam 21
21. saṃsāranindakaiḥ tadvat vairāgyakaraṇakramaiḥ
śilāśayyāsamāsīnaḥ jarayati āyuḥ ātatam
21. śilāśayyāsamāsīnaḥ saṃsāranindakaiḥ tadvat
vairāgyakaraṇakramaiḥ ātatam āyuḥ jarayati
21. As well as through methods that cultivate dispassion (vairāgya) (as advocated) by those who decry worldly existence (saṃsāra), such a person, seated on a stone bed, spends their long life.
वनवासविहारेण चित्तोपशमशोभिना ।
असङ्गसुखसौम्येन कालं नयति नीतिमान् ॥ २२ ॥
vanavāsavihāreṇa cittopaśamaśobhinā ,
asaṅgasukhasaumyena kālaṃ nayati nītimān 22
22. vanavāsavihāreṇa cittopaśamaśobhinā
asaṅgasukhasaumyena kālam nayati nītimān
22. nītimān vanavāsavihāreṇa cittopaśamaśobhinā
asaṅgasukhasaumyena kālam nayati
22. A discerning person spends their time graced by the tranquility of mind found in forest dwelling and by the gentle happiness arising from non-attachment.
अभ्यासात्साधुशास्त्राणां करणात्पुण्यकर्मणाम् ।
जन्तोर्यथावदेवेयं वस्तुदृष्टिः प्रसीदति ॥ २३ ॥
abhyāsātsādhuśāstrāṇāṃ karaṇātpuṇyakarmaṇām ,
jantoryathāvadeveyaṃ vastudṛṣṭiḥ prasīdati 23
23. abhyāsāt sādhuśāstrāṇām karaṇāt puṇyakarmaṇām
jantoḥ yathāvat eva iyam vastudṛṣṭiḥ prasīdati
23. jantoḥ iyam vastudṛṣṭiḥ sādhuśāstrāṇām abhyāsāt
puṇyakarmaṇām karaṇāt yathāvat eva prasīdati
23. For any living being (jantu), this true insight (vastudṛṣṭi) into reality becomes clear and serene through the consistent practice (abhyāsa) of sound scriptures and the performance of virtuous actions (karma).
तृतीयां भूमिकां प्राप्य बुधोऽनुभवति स्वयम् ।
द्विःप्रकारमसंसङ्गं तस्य भेदमिमं शृणु ॥ २४ ॥
tṛtīyāṃ bhūmikāṃ prāpya budho'nubhavati svayam ,
dviḥprakāramasaṃsaṅgaṃ tasya bhedamimaṃ śṛṇu 24
24. tṛtīyām bhūmikām prāpya budhaḥ anubhavati svayam
dviḥprakāram asaṃsaṅgam tasya bhedam imam śṛṇu
24. budhaḥ tṛtīyām bhūmikām prāpya svayam dviḥprakāram
asaṃsaṅgam anubhavati tasya imam bhedam śṛṇu
24. Having attained the third stage (bhūmikā), the wise person (budha) naturally experiences non-attachment (asaṃsaṅga) as two-fold. Listen to this distinction concerning it.
द्विविधोऽयमसंसङ्गः सामान्यः श्रेष्ठ एव च ।
नाहं कर्ता न भोक्ता च न बाध्यो न च बाधकः ॥ २५ ॥
dvividho'yamasaṃsaṅgaḥ sāmānyaḥ śreṣṭha eva ca ,
nāhaṃ kartā na bhoktā ca na bādhyo na ca bādhakaḥ 25
25. dvividhaḥ ayam asaṃsaṅgaḥ sāmānyaḥ śreṣṭhaḥ eva ca
na aham kartā na bhoktā ca na bādhyaḥ na ca bādhakaḥ
25. ayam asaṃsaṅgaḥ dvividhaḥ sāmānyaḥ ca śreṣṭhaḥ eva
na kartā ca na bhoktā ca na bādhyaḥ ca na bādhakaḥ
25. This non-attachment (asaṃsaṅga) is of two types: the general and the superior. [In this state,] I am neither the doer nor the experiencer, neither the bound nor the binder.
इत्यसञ्जनमर्थेषु सामान्यासङ्गनामकम् ।
प्राक्कर्मनिर्मितं सर्वमीश्वराधीनमेव च ॥ २६ ॥
ityasañjanamartheṣu sāmānyāsaṅganāmakam ,
prākkarmanirmitaṃ sarvamīśvarādhīnameva ca 26
26. iti asañjanam artheṣu sāmānyāsaṅganāmakam
prāk-karma-nirmitam sarvam īśvara-adhīnam eva ca
26. ca prāk-karma-nirmitam sarvam īśvara-adhīnam
eva iti artheṣu asañjanam sāmānyāsaṅganāmakam
26. This non-attachment to objects, (which is usually considered as such), is (in fact) merely what is termed 'general attachment' (sāmānya āsaṅga), because all that is created by past actions (karma) is truly dependent on the Lord (īśvara).
सुखं वा यदि वा दुःख कैवात्र मम कर्तृता ।
भोगाभोगा महारोगाः संपदः परमापदः ॥ २७ ॥
sukhaṃ vā yadi vā duḥkha kaivātra mama kartṛtā ,
bhogābhogā mahārogāḥ saṃpadaḥ paramāpadaḥ 27
27. sukham vā yadi vā duḥkham kā eva atra mama
kartṛtā bhogābhogāḥ mahārogāḥ sampadaḥ paramāpadaḥ
27. atra sukham vā yadi vā duḥkham mama kā eva
kartṛtā bhogābhogāḥ mahārogāḥ sampadaḥ paramāpadaḥ
27. Whether it is happiness or sorrow, what agency (kartṛtā) do I truly have in this? Experiences (bhoga) and the lack thereof are great diseases, and possessions (sampad) are the greatest dangers.
वियोगायैव संयोगा आधयो व्याधयो धियः ।
कालः कवलनोद्युक्तः सर्वभावाननारतम् ॥ २८ ॥
viyogāyaiva saṃyogā ādhayo vyādhayo dhiyaḥ ,
kālaḥ kavalanodyuktaḥ sarvabhāvānanāratam 28
28. viyogāya eva saṃyogāḥ ādhayaḥ vyādhayaḥ dhiyaḥ
kālaḥ kavalana-udyuktaḥ sarva-bhāvān anāratam
28. saṃyogāḥ viyogāya eva dhiyaḥ ādhayaḥ vyādhayaḥ
kālaḥ anāratam sarva-bhāvān kavalana-udyuktaḥ
28. All connections are indeed meant for separation. Mental anxieties (ādhi) are ailments of the intellect (dhi). Time (kāla) is constantly ready to devour all existent things (bhāva) without pause.
अनास्थयेति भावानां यदभावनमान्तरम् ।
वाक्यार्थलग्नमनसः सामान्योऽसावसंगमः ॥ २९ ॥
anāsthayeti bhāvānāṃ yadabhāvanamāntaram ,
vākyārthalagnamanasaḥ sāmānyo'sāvasaṃgamaḥ 29
29. anāsthayā iti bhāvānām yat abhāvanam āntaram
vākyārtha-lagna-manasaḥ sāmānyaḥ asau asaṅgamaḥ
29. iti anāsthayā bhāvānām yat āntaram abhāvanam
vākyārtha-lagna-manasaḥ asau sāmānyaḥ asaṅgamaḥ
29. Therefore, the internal non-contemplation of (or indifference to) all existents (bhāva), attained through disinterest (anāsthā) by one whose mind is fixed on the meaning of scriptural statements (vākyārtha), that is indeed general non-attachment (asaṅgama).
अनेकक्रमयोगेन संयोगेन महात्मनाम् ।
वियोगेनासतामन्तः प्रयोगेणात्मसंविदाम् ॥ ३० ॥
anekakramayogena saṃyogena mahātmanām ,
viyogenāsatāmantaḥ prayogeṇātmasaṃvidām 30
30. anekakramayogena saṃyogena mahātmanām
viyogen a asatām antaḥ prayogeṇa ātmasaṃvidām
30. anekakramayogena saṃyogena mahātmanām
viyogen a asatām antaḥ prayogeṇa ātmasaṃvidām
30. It is through the practice of numerous sequential methods, through association with great souls (mahātman), through separation from the wicked, and through the internal application of self-knowledge (ātmasaṃvid).
पौरुषेण प्रयत्नेन संतताभ्यासयोगतः ।
करामलकवद्वस्तुन्यागते स्फुटतां दृढम् ॥ ३१ ॥
pauruṣeṇa prayatnena saṃtatābhyāsayogataḥ ,
karāmalakavadvastunyāgate sphuṭatāṃ dṛḍham 31
31. pauruṣeṇa prayatnena saṃtatābhyāsayogataḥ
karāmalakavat vastuni āgate sphuṭatām dṛḍham
31. pauruṣeṇa prayatnena saṃtatābhyāsayogataḥ
vastuni āgate sphuṭatām dṛḍham karāmalakavat
31. When reality (vastu) becomes firmly manifest and clear, like a myrobalan fruit in one's hand, this is achieved through diligent human (pauruṣa) effort and the practice (yoga) of continuous discipline.
संसाराम्बुनिधेः पारे सारे परमकारणे ।
नाहं कर्तेश्वरः कर्ता कर्म वा प्राकृतं मम ॥ ३२ ॥
saṃsārāmbunidheḥ pāre sāre paramakāraṇe ,
nāhaṃ karteśvaraḥ kartā karma vā prākṛtaṃ mama 32
32. saṃsārāmbunidheḥ pāre sāre paramakāraṇe na aham
kartā īśvaraḥ kartā karma vā prākṛtam mama
32. saṃsārāmbunidheḥ pāre sāre paramakāraṇe aham na kartā,
īśvaraḥ kartā,
vā mama karma prākṛtam
32. Beyond the ocean of transmigratory existence (saṃsāra), in the essential supreme cause, I am not the doer; the Lord is the doer. Alternatively, my action (karma) is merely a product of nature (prakṛti).
कृत्वा दूरतरे नूनमिति शब्दार्थभावनम् ।
यन्मौनमासनं शान्तं तच्छ्रेष्ठासङ्ग उच्यते ॥ ३३ ॥
kṛtvā dūratare nūnamiti śabdārthabhāvanam ,
yanmaunamāsanaṃ śāntaṃ tacchreṣṭhāsaṅga ucyate 33
33. kṛtvā dūratare nūnam iti śabdārthabhāvanam yat
maunam āsanam śāntam tat śreṣṭhāsangaḥ ucyate
33. nūnam iti śabdārthabhāvanam dūratare kṛtvā,
yat maunam śāntam āsanam,
tat śreṣṭhāsangaḥ ucyate
33. Having indeed cast far away the contemplation of words and their meanings, that silent (mauna) and tranquil posture (āsana) is called the supreme non-attachment (asaṅga).
यन्नान्तर्न बहिर्नाधो नोर्ध्वं नाशासु नाम्बरे ।
न पदार्थे नापदार्थे न जडे न च चेतने ॥ ३४ ॥
yannāntarna bahirnādho nordhvaṃ nāśāsu nāmbare ,
na padārthe nāpadārthe na jaḍe na ca cetane 34
34. yat na antaḥ na bahiḥ na adhaḥ na ūrdhvam na āśāsu na
ambare na padārthe na apadārthe na jaḍe na ca cetane
34. yat antaḥ na bahiḥ na adhaḥ na ūrdhvam na āśāsu na
ambare na padārthe na apadārthe na jaḍe na ca cetane na
34. That which is neither within nor without, neither below nor above, neither in the directions nor in the sky; neither in an object nor in a non-object, neither in the inert nor in the conscious.
आसितं भासनं शान्तमभासं नभसा समम् ।
अनाद्यन्तमजं कान्तं तच्छ्रेष्ठासङ्ग उच्यते ॥ ३५ ॥
āsitaṃ bhāsanaṃ śāntamabhāsaṃ nabhasā samam ,
anādyantamajaṃ kāntaṃ tacchreṣṭhāsaṅga ucyate 35
35. āsitam bhāsanam śāntam abhāsam nabhasā samam
anādyantam ajam kāntam tat śreṣṭha āsangaḥ ucyate
35. āsitam bhāsanam abhāsam śāntam nabhasā samam
anādyantam ajam kāntam tat śreṣṭhaḥ āsangaḥ ucyate
35. That which is established, luminous yet unmanifest, tranquil, like the (pervading) sky; unborn, without beginning or end, and beautiful – that is declared to be the supreme detachment.
संतोषामोदमधुरः सत्कार्यामलपल्लवः ।
चित्तनालाग्रसंलीनो विघ्नकण्टकसंकटः ॥ ३६ ॥
saṃtoṣāmodamadhuraḥ satkāryāmalapallavaḥ ,
cittanālāgrasaṃlīno vighnakaṇṭakasaṃkaṭaḥ 36
36. santoṣa āmoda madhuraḥ satkārya amala pallavaḥ
citta nāla agra saṃlīnaḥ vighna kaṇṭaka saṃkaṭaḥ
36. santoṣa āmoda madhuraḥ satkārya amala pallavaḥ
citta nāla agra saṃlīnaḥ vighna kaṇṭaka saṃkaṭaḥ
36. (It is) sweet with the fragrance of contentment, having pure sprouts from good deeds, fixed at the tip of the stem of the mind, and troubled by the thorns of obstacles.
विवेकपद्मो रूढोऽन्तर्विचारार्कविलासितः ।
फलं फलत्यसंसङ्गां तृतीयां भूमिकामिमाम् ॥ ३७ ॥
vivekapadmo rūḍho'ntarvicārārkavilāsitaḥ ,
phalaṃ phalatyasaṃsaṅgāṃ tṛtīyāṃ bhūmikāmimām 37
37. viveka padmaḥ rūḍhaḥ antaḥ vicāra arka vilāsitaḥ
phalam phalati asaṃsaṅgām tṛtīyām bhūmikām imām
37. antaḥ rūḍhaḥ vicāra arka vilāsitaḥ viveka padmaḥ
imām tṛtīyām asaṃsaṅgām bhūmikām phalam phalati
37. The lotus of discernment, which has grown within and is illuminated by the sun of inquiry, bears the fruit of this third stage of non-attachment.
समवायाद्विशुद्धानां संचयात्पुण्यकर्मणाम् ।
काकतालीययोगेन प्रथमोदेति भूमिका ॥ ३८ ॥
samavāyādviśuddhānāṃ saṃcayātpuṇyakarmaṇām ,
kākatālīyayogena prathamodeti bhūmikā 38
38. samavāyāt viśuddhānām saṃcayāt puṇyakarmaṇām
kākatālīyayogena prathamā udeti bhūmikā
38. puṇyakarmaṇām viśuddhānām samavāyāt saṃcayāt
kākatālīyayogena prathamā bhūmikā udeti
38. The first stage (bhūmikā) arises from the gathering of purified individuals and the accumulation of meritorious actions, often through a fortuitous coincidence.
भूमिः प्रोदितमात्रा तैरमृताङ्कुरिकेव सा ।
विवेकेनाम्बुसेकेन रक्ष्या पाल्या प्रयत्नतः ॥ ३९ ॥
bhūmiḥ proditamātrā tairamṛtāṅkurikeva sā ,
vivekenāmbusekena rakṣyā pālyā prayatnataḥ 39
39. bhūmiḥ proditamātrā taiḥ amṛtāṅkurikā iva sā
vivekena ambusekena rakṣyā pālyā prayatnataḥ
39. sā bhūmiḥ proditamātrā taiḥ amṛtāṅkurikā iva
vivekena ambusekena prayatnataḥ rakṣyā pālyā
39. That stage (bhūmi), as soon as it has emerged, should be diligently protected and nurtured by them as if it were a sprout of immortality (amṛtāṅkurikā), using discrimination (viveka) and continuous cultivation (lit. 'watering with water').
येनांशेनोल्लसत्येषा विचारेणोदयं नयेत् ।
तमेवानुदिनं यत्नात्कृषीवल इवाङ्कुरम् ॥ ४० ॥
yenāṃśenollasatyeṣā vicāreṇodayaṃ nayet ,
tamevānudinaṃ yatnātkṛṣīvala ivāṅkuram 40
40. yena aṃśena ullasati eṣā vicāreṇa udayam nayet
tam eva anudinam yatnāt kṛṣīvalaḥ iva aṅkuram
40. eṣā yena aṃśena ullasati tam eva anudinam vicāreṇa
yatnāt udayam nayet kṛṣīvalaḥ aṅkuram iva
40. One should diligently promote the growth of that very aspect of this stage (bhūmi) which is manifesting, day by day, through inquiry (vicāra), just as a farmer nurtures his sprout.
एषा हि परिमृष्टान्तरन्यासां प्रसवैकभूः ।
द्वितीयां भूमिकां यत्नात्तृतीयां प्राप्नुयात्ततः ॥ ४१ ॥
eṣā hi parimṛṣṭāntaranyāsāṃ prasavaikabhūḥ ,
dvitīyāṃ bhūmikāṃ yatnāttṛtīyāṃ prāpnuyāttataḥ 41
41. eṣā hi parimṛṣṭāntaranyāsām prasavaikabhūḥ
dvitīyām bhūmikām yatnāt tṛtīyām prāpnuyāt tataḥ
41. eṣā hi parimṛṣṭāntaranyāsām prasavaikabhūḥ
tataḥ yatnāt dvitīyām bhūmikām tṛtīyām prāpnuyāt
41. Indeed, this (first stage) is the unique foundation for the emergence of further stages for those whose inner dispositions are purified. Therefore, with effort, one should attain the second stage (bhūmikā) from it, and subsequently the third.
श्रेष्ठा संसङ्गता ह्येषा तृतीया भूमिकात्र हि ।
भवति प्रोज्झिताशेषसंकल्पकलनः पुमान् ॥ ४२ ॥
śreṣṭhā saṃsaṅgatā hyeṣā tṛtīyā bhūmikātra hi ,
bhavati projjhitāśeṣasaṃkalpakalanaḥ pumān 42
42. śreṣṭhā saṃsaṅgatā hi eṣā tṛtīyā bhūmikā atra
hi bhavati projjhitāśeṣasaṃkalpakalanaḥ pumān
42. eṣā tṛtīyā bhūmikā atra hi śreṣṭhā saṃsaṅgatā
hi pumān projjhitāśeṣasaṃkalpakalanaḥ bhavati
42. Indeed, this third stage (bhūmikā) is the most excellent here. In it, a person (puruṣa) becomes one who has completely abandoned all mental resolves and intentions.
श्रीराम उवाच ।
मूढस्यासत्कुलोत्थस्य प्रवृत्तस्याधमस्य च ।
अप्राप्तयोगिसङ्गस्य कथमुत्तरणं भवेत् ॥ ४३ ॥
śrīrāma uvāca ,
mūḍhasyāsatkulotthasya pravṛttasyādhamasya ca ,
aprāptayogisaṅgasya kathamuttaraṇaṃ bhavet 43
43. śrīrāma uvāca mūḍhasya asatkuloṭṭhasya pravṛttasya
adhamasya ca aprāptayogisaṅgasya katham uttaraṇam bhavet
43. śrīrāma uvāca.
mūḍhasya asatkuloṭṭhasya pravṛttasya adhamasya ca aprāptayogisaṅgasya uttaraṇam katham bhavet
43. Śrī Rāma said: How can there be liberation (mokṣa) for the ignorant, for one born in a low family, for one deeply engrossed in worldly activities, for the lowest of people, and for one who has not attained the company of a yogi?
एकामथ द्वितीयां वा तृतीयां चेतरा च वा ।
आरूढस्य मृतस्याथ कीदृशी भगवन्गतिः ॥ ४४ ॥
ekāmatha dvitīyāṃ vā tṛtīyāṃ cetarā ca vā ,
ārūḍhasya mṛtasyātha kīdṛśī bhagavangatiḥ 44
44. ekām atha dvitīyām vā tṛtīyām ca itarā ca vā
ārūḍhasya mṛtasya atha kīdṛśī bhagavan gatiḥ
44. bhagavan ekām vā dvitīyām vā tṛtīyām ca itarā
ca vā ārūḍhasya atha mṛtasya gatiḥ kīdṛśī
44. O Venerable One, what kind of destiny (gati) awaits one who has ascended to the first, or the second, or the third, or even a subsequent stage, and then dies?
श्रीवसिष्ठ उवाच ।
मूढस्यारूढदोषस्य तावत्संसृतिरातता ।
यावज्जन्मान्तरशतैः काकतालीययोगतः ॥ ४५ ॥
śrīvasiṣṭha uvāca ,
mūḍhasyārūḍhadoṣasya tāvatsaṃsṛtirātatā ,
yāvajjanmāntaraśataiḥ kākatālīyayogataḥ 45
45. śrīvasiṣṭha uvāca mūḍhasya ārūḍhadoṣasya tāvat saṃsṛtiḥ
ātatā yāvat janmāntaraśataiḥ kākatālīyayogataḥ
45. śrīvasiṣṭha uvāca mūḍhasya ārūḍhadoṣasya saṃsṛtiḥ
tāvat ātatā yāvat janmāntaraśataiḥ kākatālīyayogataḥ
45. Śrī Vasiṣṭha said: For the ignorant person (mūḍha) burdened by faults, the cycle of transmigration (saṃsāra) is indeed vast. It extends until, through hundreds of successive births, liberation (mokṣa) comes about by sheer, rare coincidence, like the falling of a palm fruit upon a crow.
अथवा साधुसंगत्या वैराग्यं नाभ्युदेति हि ।
वैराग्येऽभ्युदिते जन्तोरवश्यं भूमिकोदयः ॥ ४६ ॥
athavā sādhusaṃgatyā vairāgyaṃ nābhyudeti hi ,
vairāgye'bhyudite jantoravaśyaṃ bhūmikodayaḥ 46
46. athavā sādhu-saṅgatyā vairāgyam na abhyudeti hi |
vairāgye abhyudite jantoḥ avaśyam bhūmikodayaḥ ||
46. athavā sādhu-saṅgatyā vairāgyam na hi abhyudeti
vairāgye abhyudite jantoḥ bhūmikodayaḥ avaśyam
46. However, detachment (vairāgya) indeed does not arise merely from the association with the virtuous. Yet, when detachment (vairāgya) has arisen in a being, then the progression through the spiritual stages (bhūmikā) certainly commences.
ततो नश्यति संसार इति शास्त्रार्थसंग्रहः ।
योगभूमिकयोत्क्रान्तजीवितस्य शरीरिणः ॥ ४७ ॥
tato naśyati saṃsāra iti śāstrārthasaṃgrahaḥ ,
yogabhūmikayotkrāntajīvitasya śarīriṇaḥ 47
47. tataḥ naśyati saṃsāraḥ iti śāstrārthasaṅgrahaḥ
| yoga-bhūmikayā utkrānta-jīvitasya śarīriṇaḥ ||
47. tataḥ yoga-bhūmikayā utkrānta-jīvitasya śarīriṇaḥ
saṃsāraḥ naśyati iti śāstrārthasaṅgrahaḥ
47. Then, the cycle of rebirth (saṃsāra) is destroyed for the embodied being whose life has departed (transcended) by means of the spiritual stages (yoga-bhūmikā). This is the essence of the scriptures.
भूमिकांशानुसारेण क्षीयते पूर्वदुष्कृतम् ।
ततः सुरविमानेषु लोकपालपुरेषु च ॥ ४८ ॥
bhūmikāṃśānusāreṇa kṣīyate pūrvaduṣkṛtam ,
tataḥ suravimāneṣu lokapālapureṣu ca 48
48. bhūmikāṃśānusāreṇa kṣīyate pūrva-duṣkṛtam |
tataḥ sura-vimāneṣu loka-pāla-pureṣu ca ||
48. bhūmikāṃśānusāreṇa pūrva-duṣkṛtam kṣīyate tataḥ
sura-vimāneṣu ca loka-pāla-pureṣu (ramaṇam bhavati)
48. According to the extent of the spiritual stages (bhūmikā), one's accumulated past negative actions (karma) are diminished. Thereafter, (one enjoys) in the celestial vehicles (vimāna) of the gods and in the cities of the world-guardians (lokapāla).
मेरूपवनकुञ्जेषु रमते रमणीसखः ।
ततः सुकृतसंभारे दुष्कृते च पुरा कृते ॥ ४९ ॥
merūpavanakuñjeṣu ramate ramaṇīsakhaḥ ,
tataḥ sukṛtasaṃbhāre duṣkṛte ca purā kṛte 49
49. merūpavankuñjeṣu ramate ramaṇī-sakhaḥ |
tataḥ sukṛta-saṃbhāre duṣkṛte ca purā kṛte ||
49. ramaṇī-sakhaḥ merūpavankuñjeṣu ramate tataḥ,
purā kṛte sukṛta-saṃbhāre ca duṣkṛte (kṣīṇe sati)
49. Accompanied by beautiful women, he enjoys himself in the groves of Mount Meru. Thereafter, when the accumulation of good deeds (sukṛta) and the evil deeds (duṣkṛta) previously performed have (been exhausted).
भोगजाले परिक्षीणे जायन्ते योगिनो भुवि ।
शुचीनां श्रीमतां गेहे गुप्ते गुणवतां सताम् ॥ ५० ॥
bhogajāle parikṣīṇe jāyante yogino bhuvi ,
śucīnāṃ śrīmatāṃ gehe gupte guṇavatāṃ satām 50
50. bhogajāle parikṣīṇe jāyante yoginaḥ bhuvi
śucīnām śrīmatām gehe gupte guṇavatām satām
50. bhogajāle parikṣīṇe,
yoginaḥ bhuvi jāyante.
śucīnām,
śrīmatām,
guṇavatām,
satām gupte gehe.
50. When the web of worldly enjoyments is completely exhausted, yogis (yogin) are born on earth, in the protected homes of pure, prosperous, virtuous, and good people.
जनित्वा योगमेवैते सेवन्ते योगवासिताः ।
तत्र प्राग्भावनाभ्यस्तयोगभूमिक्रमं बुधाः ।
स्मृत्वा परिपतन्त्युच्चैरुत्तरं भूमिकाक्रमम् ॥ ५१ ॥
janitvā yogamevaite sevante yogavāsitāḥ ,
tatra prāgbhāvanābhyastayogabhūmikramaṃ budhāḥ ,
smṛtvā paripatantyuccairuttaraṃ bhūmikākramam 51
51. janitvā yogam eva ete sevante
yogavāsitāḥ tatra prāk bhāvanābhyastayogabhūmikramam
budhāḥ smṛtvā
paripatanti uccaiḥ uttaram bhūmikākramam
51. janitvā,
yogavāsitāḥ ete yogam eva sevante.
tatra budhāḥ prāk bhāvanābhyastayogabhūmikramam smṛtvā,
uccaiḥ uttaram bhūmikākramam paripatanti.
51. Having been born, these individuals, imbued with the impressions of (yoga), indeed practice (yoga). There, the wise ones, remembering the sequence of (yoga) stages practiced through mental impressions from previous lives, swiftly attain higher, subsequent stages.
भूमिकात्रितयं त्वेतद्राम जाग्रदिति स्मृतम् ।
यथावद्भेदबुद्ध्येदं तज्जाग्रदिति दृश्यते ॥ ५२ ॥
bhūmikātritayaṃ tvetadrāma jāgraditi smṛtam ,
yathāvadbhedabuddhyedaṃ tajjāgraditi dṛśyate 52
52. bhūmikātritayam tu etat rāma jāgrat iti smṛtam
yathāvat bhedabuddhyā idam tat jāgrat iti dṛśyate
52. rāma,
etat bhūmikātritayam tu jāgrat iti smṛtam.
yathāvat,
bhedabuddhyā idam tat jāgrat iti dṛśyate.
52. O Rāma, this triad of stages is indeed called the waking state (jāgrat). This (triad) is properly perceived as the waking state (jāgrat) due to the intellect's perception of distinctions.
उदेति योगयुक्तानामत्र केवलमार्यता ।
यां दृष्ट्वा मूढबुद्धीनामभ्युदेति मुमुक्षुता ॥ ५३ ॥
udeti yogayuktānāmatra kevalamāryatā ,
yāṃ dṛṣṭvā mūḍhabuddhīnāmabhyudeti mumukṣutā 53
53. udeti yogayuktānām atra kevalam āryatā yām
dṛṣṭvā mūḍhabuddhīnām abhyudeti mumukṣutā
53. atra yogayuktānām kevalam āryatā udeti.
yām dṛṣṭvā,
mūḍhabuddhīnām mumukṣutā abhyudeti.
53. Here, for those engaged in (yoga), only nobleness arises. Seeing which, the desire for liberation (mokṣa) arises even for those with deluded intellects.
कर्तव्यमाचरन्काममकर्तव्यमनाचरन् ।
तिष्ठति प्राकृताचारो यः स आर्य इति स्मृतः ॥ ५४ ॥
kartavyamācarankāmamakartavyamanācaran ,
tiṣṭhati prākṛtācāro yaḥ sa ārya iti smṛtaḥ 54
54. kartavyam ācaran kāmam akartavyam anācaran
tiṣṭhati prākṛtācāraḥ yaḥ saḥ āryaḥ iti smṛtaḥ
54. yaḥ kartavyam kāmam ācaran akartavyam anācaran prākṛtācāraḥ tiṣṭhati,
saḥ āryaḥ iti smṛtaḥ
54. That person who willingly performs what ought to be done and refrains from what ought not to be done, living with conduct aligned with their intrinsic nature (prakṛti), is remembered as noble.
यथाचारं यथाशास्त्रं यथाचित्तं यथास्थितम् ।
व्यवहारमुपादत्ते यः स आर्य इति स्मृतः ॥ ५५ ॥
yathācāraṃ yathāśāstraṃ yathācittaṃ yathāsthitam ,
vyavahāramupādatte yaḥ sa ārya iti smṛtaḥ 55
55. yathācāram yathāśāstram yathācittam yathāsthitam
vyavahāram upādatte yaḥ saḥ āryaḥ iti smṛtaḥ
55. yaḥ yathācāram yathāśāstram yathācittam yathāsthitam vyavahāram upādatte,
saḥ āryaḥ iti smṛtaḥ
55. That person who engages in conduct (vyavahāra) in accordance with custom, sacred texts, one's intention, and the prevailing situation, is remembered as noble.
प्रथमायामङ्कुरितं द्वितीयायां विकासितम् ।
फलीभूतं तृतीयायामार्यत्वं योगिनो भवेत् ॥ ५६ ॥
prathamāyāmaṅkuritaṃ dvitīyāyāṃ vikāsitam ,
phalībhūtaṃ tṛtīyāyāmāryatvaṃ yogino bhavet 56
56. prathamāyām aṅkuritam dvitīyāyām vikāsitam
phalībhūtam tṛtīyāyām āryatvam yoginaḥ bhavet
56. yoginaḥ āryatvam prathamāyām aṅkuritam,
dvitīyāyām vikāsitam,
tṛtīyāyām phalībhūtam bhavet
56. The state of nobleness (āryatvam) for a practitioner of yoga (yoga) germinates in the first stage, blossoms in the second, and comes to fruition in the third.
आर्यतायां मृतो योगी शुभसंकल्पसंभृतान् ।
भोगान्भुक्त्वा चिरं कालं योगवाञ्जायते पुनः ॥ ५७ ॥
āryatāyāṃ mṛto yogī śubhasaṃkalpasaṃbhṛtān ,
bhogānbhuktvā ciraṃ kālaṃ yogavāñjāyate punaḥ 57
57. āryatāyām mṛtaḥ yogī śubhasaṅkalpasaṃbhṛtān
bhogān bhuktvā ciram kālam yogavān jāyate punaḥ
57. āryatāyām mṛtaḥ yogī śubhasaṅkalpasaṃbhṛtān
bhogān ciram kālam bhuktvā punaḥ yogavān jāyate
57. A practitioner of yoga (yoga) who dies while in the state of nobleness, after experiencing for a long time the enjoyments accumulated through auspicious resolves, is born again, endowed with the merits of yoga (yoga).
भूमिकात्रितयाभ्यासादज्ञाने क्षयमागते ।
सम्यग्ज्ञानोदये चित्ते पूर्णचन्द्रोदयोपमे ॥ ५८ ॥
bhūmikātritayābhyāsādajñāne kṣayamāgate ,
samyagjñānodaye citte pūrṇacandrodayopame 58
58. bhūmikātritayābhyāsāt ajñāne kṣayam āgate samyak
jñāna udaye citte pūrṇa candra udaya upame
58. ajñāne bhūmikātritayābhyāsāt kṣayam āgate samyak
jñāna udaye citte pūrṇa candra udaya upame
58. When ignorance (ajñāna) has completely diminished through the practice of the three stages, and perfect knowledge arises, the mind (citta) becomes like the rising full moon.
निर्विभागमनाद्यन्तं योगिनो युक्तचेतसः ।
समं सर्वं प्रपश्यन्ति चतुर्थी भूमिकामिताः ॥ ५९ ॥
nirvibhāgamanādyantaṃ yogino yuktacetasaḥ ,
samaṃ sarvaṃ prapaśyanti caturthī bhūmikāmitāḥ 59
59. nirvibhāgam anādyantam yoginaḥ yukta cetasaḥ
samam sarvam prapaśyanti caturthīm bhūmikām itāḥ
59. yukta cetasaḥ yoginaḥ caturthīm bhūmikām itāḥ
nirvibhāgam anādyantam samam sarvam prapaśyanti
59. Yogis with disciplined minds, who have attained the fourth stage, perceive everything as undifferentiated, without beginning or end, and equal.
अद्वैते स्थैर्यमायाते द्वैते प्रशममागते ।
पश्यन्ति स्वप्नवल्लोकांश्चतुर्थीं भूमिकामिताः ॥ ६० ॥
advaite sthairyamāyāte dvaite praśamamāgate ,
paśyanti svapnavallokāṃścaturthīṃ bhūmikāmitāḥ 60
60. advaiate sthairyam āyāte dvaite praśamam āgate
paśyanti svapnavat lokān caturthīm bhūmikām itāḥ
60. advaiate sthairyam āyāte dvaite praśamam āgate
caturthīm bhūmikām itāḥ lokān svapnavat paśyanti
60. When stability has been achieved in non-duality (advaita) and duality has subsided, those who have attained the fourth stage perceive the worlds as dream-like.
भूमिकात्रितयं जाग्रच्चतुर्थी स्वप्न उच्यते ।
विच्छिन्नशरदभ्रांशविलयं प्रविलीयते ॥ ६१ ॥
bhūmikātritayaṃ jāgraccaturthī svapna ucyate ,
vicchinnaśaradabhrāṃśavilayaṃ pravilīyate 61
61. bhūmikātritayam jāgrat caturthī svapnaḥ ucyate
vicchinnaśaradabhrāṁśa vilayam pravillīyate
61. bhūmikātritayam jāgrat caturthī svapnaḥ ucyate
vicchinnaśaradabhrāṁśa vilayam pravillīyate
61. The first three stages are called the waking state, and the fourth is designated as the dream state. This (fourth stage) then completely dissolves like scattered fragments of autumn clouds.
सत्तावशेष एवास्ते पञ्चमीं भूमिकां गतः ।
पञ्चमीं भूमिकामेत्य सुषुप्तपदनामिकाम् ॥ ६२ ॥
sattāvaśeṣa evāste pañcamīṃ bhūmikāṃ gataḥ ,
pañcamīṃ bhūmikāmetya suṣuptapadanāmikām 62
62. sattāvaśeṣaḥ eva āste pañcamīm bhūmikām gataḥ
pañcamīm bhūmikām etya suṣuptapadnāmikām
62. pañcamīm bhūmikām gataḥ suṣuptapadnāmikām
pañcamīm bhūmikām etya sattāvaśeṣaḥ eva āste
62. Having reached the fifth stage, one remains solely as pure existence. This fifth stage is attained, which is known by the name 'state of deep sleep' (suṣupta).
शान्ताशेषविशेषांशस्तिष्ठत्यद्वैतमात्रके ।
गलितद्वैतनिर्भासमुदितोऽन्तः प्रबुद्धवान् ॥ ६३ ॥
śāntāśeṣaviśeṣāṃśastiṣṭhatyadvaitamātrake ,
galitadvaitanirbhāsamudito'ntaḥ prabuddhavān 63
63. śāntāśeṣaviśeṣāṃśaḥ tiṣṭhati advaitamātrake
galitadvaitanirbhāsam uditaḥ antaḥ prabuddhavān
63. śāntāśeṣaviśeṣāṃśaḥ galitadvaitanirbhāsam uditaḥ
antaḥ prabuddhavān advaitamātrake tiṣṭhati
63. With all particular distinctions pacified, one remains in the state of mere non-duality. With the appearance of duality completely dissolved, having arisen internally, one has become awakened.
सुषुप्तघन एवास्ते पञ्चमीं भूमिकामितः ।
अन्तर्मुखतया तिष्ठन्बहिर्वृत्तिपरोऽपि सन् ॥ ६४ ॥
suṣuptaghana evāste pañcamīṃ bhūmikāmitaḥ ,
antarmukhatayā tiṣṭhanbahirvṛttiparo'pi san 64
64. suṣuptaghanaḥ eva āste pañcamīm bhūmikām itaḥ
antarmukhatayā tiṣṭhan bahirvṛttiparaḥ api san
64. pañcamīm bhūmikām itaḥ suṣuptaghanaḥ eva āste
antarmukhatayā tiṣṭhan bahirvṛttiparaḥ api san
64. Having reached this fifth stage, one remains solely in a state of profound absorption, as if in deep sleep (suṣupta-ghana). One remains inwardly oriented, even while outwardly engaged in activities.
परिशान्ततया नित्यं निद्रालुरिव लक्ष्यते ।
कुर्वन्नभ्यासमेतस्यां भूमिकायां विवासनः ॥ ६५ ॥
pariśāntatayā nityaṃ nidrāluriva lakṣyate ,
kurvannabhyāsametasyāṃ bhūmikāyāṃ vivāsanaḥ 65
65. pariśāntatayā nityam nidrāluḥ iva lakṣyate
kurvan abhyāsam etasyām bhūmikāyām vivāsanaḥ
65. pariśāntatayā nityam nidrāluḥ iva lakṣyate
etasyām bhūmikāyām abhyāsam kurvan vivāsanaḥ
65. Always, due to complete tranquility, one appears as if drowsy. While performing practice in this stage, one becomes free from latent impressions (vāsanā).
षष्ठीं तुर्याभिधामन्यां क्रमात्क्रमति भूमिकाम् ।
यत्र नासन्न सद्रूपो नाहं नाप्यनहंकृतिः ॥ ६६ ॥
ṣaṣṭhīṃ turyābhidhāmanyāṃ kramātkramati bhūmikām ,
yatra nāsanna sadrūpo nāhaṃ nāpyanahaṃkṛtiḥ 66
66. ṣaṣṭhīm turyābhidhām anyām kramāt kramati bhūmikām
yatra na asat na sat rūpaḥ na aham na api anahaṅkṛtiḥ
66. kramāt anyām ṣaṣṭhīm turyābhidhām bhūmikām kramati,
yatra asat na,
sat rūpaḥ na,
aham na,
api anahaṅkṛtiḥ na.
66. He gradually reaches the sixth stage, which is also called the 'fourth' (turya) state. In this stage, there is neither non-existence nor an existent form, neither 'I' (ahaṅkāra) nor the absence of 'I' (anahaṅkṛti).
केवलं क्षीणमननमास्ते द्वैतैक्यनिर्गतः ।
निर्ग्रन्थिः शान्तसंदेहो जीवन्मुक्तो विभावनः ॥ ६७ ॥
kevalaṃ kṣīṇamananamāste dvaitaikyanirgataḥ ,
nirgranthiḥ śāntasaṃdeho jīvanmukto vibhāvanaḥ 67
67. kevalam kṣīṇamananam āste dvaita-ekya-nirgataḥ
nirgranthiḥ śāntasandehaḥ jīvanmuktaḥ vibhāvanaḥ
67. kevalam kṣīṇamananam āste,
dvaita-ekya-nirgataḥ,
nirgranthiḥ,
śāntasandehaḥ,
jīvanmuktaḥ,
vibhāvanaḥ.
67. He merely remains with his mental activity (manana) ceased, transcending both duality and unity. He is without mental knots (granthi), his doubts are stilled, he is liberated while living (jīvanmukta), and he is self-luminous.
अनिर्वाणोऽपि निर्वाणश्चित्रदीप इव स्थितः ।
अन्तःशून्यो बहिःशून्यशून्यः कुम्भ इवाम्बरे ॥ ६८ ॥
anirvāṇo'pi nirvāṇaścitradīpa iva sthitaḥ ,
antaḥśūnyo bahiḥśūnyaśūnyaḥ kumbha ivāmbare 68
68. anirvāṇaḥ api nirvāṇaḥ citradīpaḥ iva sthitaḥ
antaḥśūnyaḥ bahiḥśūnyaśūnyaḥ kumbhaḥ iva ambare
68. anirvāṇaḥ api nirvāṇaḥ [san] citradīpaḥ iva sthitaḥ [bhavati].
[saḥ] antaḥśūnyaḥ,
bahiḥśūnyaśūnyaḥ [ca],
ambare kumbhaḥ iva [bhavati].
68. Though not extinguished, he is liberated (nirvāṇa), like a lamp in a painting. He is empty within, and empty of external emptiness, like a pot in the sky.
अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे ।
किंचिदेवैष संपन्नस्त्वथ वैष न किंचन ॥ ६९ ॥
antaḥpūrṇo bahiḥpūrṇaḥ pūrṇakumbha ivārṇave ,
kiṃcidevaiṣa saṃpannastvatha vaiṣa na kiṃcana 69
69. antaḥpūrṇaḥ bahiḥpūrṇaḥ pūrṇakumbhaḥ iva arṇave
kiñcit eva eṣaḥ sampannaḥ tu atha vai eṣaḥ na kiñcana
69. antaḥpūrṇaḥ bahiḥpūrṇaḥ [ca],
arṇave pūrṇakumbhaḥ iva [bhavati].
eṣaḥ tu kiñcit eva sampannaḥ,
atha vai eṣaḥ na kiñcana [bhavati].
69. He is full within, full without, like a full pot in the ocean. This very person (puruṣa) has indeed attained something, or rather, this very person (puruṣa) is nothing at all.
षष्ठ्यां भूम्यामसौ स्थित्वा सप्तमीं भूमिमाप्नुयात् ।
विदेहमुक्तता तूक्ता सप्तमी योगभूमिका ॥ ७० ॥
ṣaṣṭhyāṃ bhūmyāmasau sthitvā saptamīṃ bhūmimāpnuyāt ,
videhamuktatā tūktā saptamī yogabhūmikā 70
70. ṣaṣṭhyām bhūmyām asau sthitvā saptamīm bhūmim
āpnuyāt videhamuktatā tu uktā saptamī yogabhūmikā
70. asau ṣaṣṭhyām bhūmyām sthitvā saptamīm bhūmim
āpnuyāt saptamī yogabhūmikā tu videhamuktatā uktā
70. Having remained on the sixth plane (bhūmi), one attains the seventh plane (bhūmi). The seventh plane (bhūmi) of (yoga) practice (yoga) is indeed declared to be liberation (mokṣa) while disembodied.
अगम्या वचसां शान्ता सा सीमा भवभूमिषु ।
कैश्चित्सा शिवमित्युक्ता कैश्चिद्ब्रह्मेत्युदाहृता ॥ ७१ ॥
agamyā vacasāṃ śāntā sā sīmā bhavabhūmiṣu ,
kaiścitsā śivamityuktā kaiścidbrahmetyudāhṛtā 71
71. agamyā vachasām śāntā sā sīmā bhavabhūmiṣu kaiścit
sā śivam iti uktā kaiścit brahma iti udāhṛtā
71. sā śāntā sīmā vachasām agamyā bhavabhūmiṣu kaiścit
sā śivam iti uktā kaiścit brahma iti udāhṛtā
71. That peaceful ultimate limit (sīmā) is unreachable by words (vachas) among the planes of existence (bhava-bhūmi). By some, that is declared to be Śiva; by others, it is stated to be Brahman.
कैश्चित्प्रकृतिपुंभावविवेक इति भाविता ।
अन्यैरप्यन्यथा नानाभेदैरात्मविकल्पितैः ॥ ७२ ॥
kaiścitprakṛtipuṃbhāvaviveka iti bhāvitā ,
anyairapyanyathā nānābhedairātmavikalpitaiḥ 72
72. kaiścit prakṛtipuṃbhāvavivekaḥ iti bhāvitā
anyaiḥ api anyathā nānābhedaiḥ ātmavikalpitaiḥ
72. kaiścit prakṛtipuṃbhāvavivekaḥ iti bhāvitā
anyaiḥ api anyathā nānābhedaiḥ ātmavikalpitaiḥ
72. By some, it is considered as the discrimination between nature (prakṛti) and the cosmic person (puruṣa). By others, it is contemplated differently, through various distinctions imagined by their own selves (ātman).
नित्यमव्यपदेश्यापि कथंचिदुपदिश्यते ।
सप्तैता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥ ७३ ॥
nityamavyapadeśyāpi kathaṃcidupadiśyate ,
saptaitā bhūmikāḥ proktā mayā tava raghūdvaha 73
73. nityam avyapadeśyā api kathaṃcit upadiśyate
sapta etāḥ bhūmikāḥ proktāḥ mayā tava raghūdvaha
73. nityam avyapadeśyā api kathaṃcit upadiśyate
raghūdvaha mayā tava etāḥ sapta bhūmikāḥ proktāḥ
73. Though eternally indescribable, it is somehow taught. These seven planes (bhūmikā) have been declared by me to you, O Raghu's descendant (Raghuudvaha).
आसामभ्यासयोगेन न दुःखमनुभूयते ।
अस्त्यत्यन्तमदोन्मत्ता मृदुमन्थरचारिणी ॥ ७४ ॥
āsāmabhyāsayogena na duḥkhamanubhūyate ,
astyatyantamadonmattā mṛdumantharacāriṇī 74
74. āsām abhyāsayogena na duḥkham anubhūyate
asti atyantam madaunmattā mṛdumantharacāriṇī
74. āsām abhyāsayogena duḥkham na anubhūyate
asti atyantam madaunmattā mṛdumantharacāriṇī
74. Through the disciplined practice (yoga) of these (spiritual) stages, suffering is not experienced. However, there exists (a state or entity) that is exceedingly intoxicated by passion and moves gently and sluggishly.
करिणी विग्रहव्यग्रा महादशनशंसिनी ।
सा चेन्निहन्यते नूनमनन्तानर्थकारिणी ॥ ७५ ॥
kariṇī vigrahavyagrā mahādaśanaśaṃsinī ,
sā cennihanyate nūnamanantānarthakāriṇī 75
75. kariṇī vigraha-vyagrā mahādaśana-śaṃsinī
sā cet nihanyate nūnam anantānarthakāriṇī
75. vigraha-vyagrā mahādaśana-śaṃsinī kariṇī
sā cet nihanyate nūnam anantānarthakāriṇī
75. This female elephant (representing the uncontrolled mind), aggressive and displaying mighty tusks. If she is not subdued, she certainly causes endless misfortunes.
तदेतासु समग्रासु भूमिकासु नरो जयी ।
करिणी मदमत्ता सा यावन्न विजितौजसा ॥ ७६ ॥
tadetāsu samagrāsu bhūmikāsu naro jayī ,
kariṇī madamattā sā yāvanna vijitaujasā 76
76. tad etāsu samagrāsu bhūmikāsu naraḥ jayī
kariṇī madamattā sā yāvat na vijitaojasā
76. tad etāsu samagrāsu bhūmikāsu naraḥ jayī
sā madamattā kariṇī yāvat na vijitaojasā
76. Therefore, a person (who strives for) victory in all these (spiritual) stages, (will find that) that female elephant (the mind), intoxicated by passion, is not (truly overcome) until her strength is completely subdued.
को नाम सुभटस्तावत्संपत्समरभूमिषु ।
श्रीराम उवाच ।
कासौ प्रमत्ता करिणी काश्च ता रणभूमयः ॥ ७७ ॥
ko nāma subhaṭastāvatsaṃpatsamarabhūmiṣu ,
śrīrāma uvāca ,
kāsau pramattā kariṇī kāśca tā raṇabhūmayaḥ 77
77. kaḥ nāma subhaṭaḥ tāvat sampatsamarabhūmiṣu śrīrāmaḥ
uvāca kā asau pramattā kariṇī kāḥ ca tāḥ raṇabhūmayaḥ
77. tāvat nāma kaḥ subhaṭaḥ sampatsamarabhūmiṣu śrīrāmaḥ
uvāca asau pramattā kariṇī kā ca tāḥ raṇabhūmayaḥ kāḥ
77. Who indeed is such a hero in the battlegrounds of spiritual attainment? Śrī Rāma said: What is that intoxicated female elephant, and what are those battlefields?
कथं निहन्यते चैषा क्व चैषा रमते चिरम् ।
श्रीवसिष्ठ उवाच ।
रामेच्छा नाम करिणी इदं मेऽस्त्वितिरूपिणी ॥ ७८ ॥
kathaṃ nihanyate caiṣā kva caiṣā ramate ciram ,
śrīvasiṣṭha uvāca ,
rāmecchā nāma kariṇī idaṃ me'stvitirūpiṇī 78
78. katham nihanyate ca eṣā kva ca eṣā ramate ciram śrīvasiṣṭhaḥ
uvāca rāmechā nāma kariṇī idam me astu iti rūpiṇī
78. eṣā katham ca nihanyate ca eṣā kva ciram ramate śrīvasiṣṭhaḥ
uvāca rāmechā nāma kariṇī idam me astu iti rūpiṇī
78. How is this (desire) destroyed, and where does it long reside? Śrī Vasiṣṭha said: 'The she-elephant named 'Rāma's desire' takes the form, 'Let this be mine.''
शरीरकानने मत्ता विविधोल्लासकारिणी ।
मत्तेन्द्रियोग्रकलभा रसनाकलभाषिणी ॥ ७९ ॥
śarīrakānane mattā vividhollāsakāriṇī ,
mattendriyograkalabhā rasanākalabhāṣiṇī 79
79. śarīrakānane mattā vividhollāsakāriṇī
mattendriyogrkalabhā rasanākalabhāṣiṇī
79. (sā kariṇī) śarīrakānane mattā vividhollāsakāriṇī
mattendriyogrkalabhā rasanākalabhāṣiṇī
79. This she-elephant (of desire) is maddened within the forest of the body, creating various exhilarations. She has fierce, maddened senses as her young elephants, and she speaks with the sounds of the tongue's young elephants.
मनोगहनसंलीना कर्मदन्तद्वयान्विता ।
मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ॥ ८० ॥
manogahanasaṃlīnā karmadantadvayānvitā ,
mado'syā vāsanāvyūhaḥ sarvataḥ prasaradvapuḥ 80
80. manogahanasaṃlīnā karmadantadvayānvitā madaḥ
asyāḥ vāsanāvyūhaḥ sarvataḥ prasaradvapuḥ
80. (sā kariṇī) manogahanasaṃlīnā karmadantadvayānvitā
asyāḥ madaḥ vāsanāvyūhaḥ (asti) sarvataḥ prasaradvapuḥ
80. She is concealed in the dense thicket of the mind, possessing two tusks which are actions (karma). Her ichor is the dense collection of subconscious impressions (vāsanā), whose form spreads out everywhere.
संसारदृष्टयो राम तस्याः समरभूमयः ।
भूयो यत्रानुभवति नरो जयपराजयौ ॥ ८१ ॥
saṃsāradṛṣṭayo rāma tasyāḥ samarabhūmayaḥ ,
bhūyo yatrānubhavati naro jayaparājayau 81
81. saṃsāradṛṣṭayaḥ rāma tasyāḥ samarabhūmayaḥ
bhūyaḥ yatra anubhavati naraḥ jayaparājayau
81. rāma tasyāḥ saṃsāradṛṣṭayaḥ samarabhūmayaḥ (santi)
yatra naraḥ bhūyaḥ jayaparājayau anubhavati
81. O Rāma, the perspectives of cyclical existence (saṃsāradṛṣṭi) are her battlefields, where a person repeatedly experiences victory and defeat.
इच्छानागी निहन्त्येषा कृपणाञ्जीवसंचयान् ।
वासनेहा मनश्चित्तं संकल्पो भावनं स्पृहा ॥ ८२ ॥
icchānāgī nihantyeṣā kṛpaṇāñjīvasaṃcayān ,
vāsanehā manaścittaṃ saṃkalpo bhāvanaṃ spṛhā 82
82. icchā-nāgī nihanti eṣā kṛpaṇān jīva-saṃcayān
vāsa-snehaḥ manas cittam saṅkalpaḥ bhāvanam spṛhā
82. eṣā icchā-nāgī kṛpaṇān jīva-saṃcayān nihanti
vāsa-snehaḥ manas cittam saṅkalpaḥ bhāvanam spṛhā
82. This serpent of desire (icchā) slays the miserable multitudes of living beings. Attachment (vāsa-sneha), mind (manas), consciousness (citta), intention (saṅkalpa), mental fabrication (bhāvana), and craving (spṛhā) are its manifestations.
इत्यादिनिवहो नाम्नामस्यास्त्वाशयकोशगः ।
धैर्यनाम्ना वरास्त्रेण प्रसृतामवहेलया ॥ ८३ ॥
ityādinivaho nāmnāmasyāstvāśayakośagaḥ ,
dhairyanāmnā varāstreṇa prasṛtāmavahelayā 83
83. iti-ādi-nivahaḥ nāmnām asyāḥ tu āśaya-kośa-gaḥ
dhairya-nāmnā vara-astreṇa prasṛtām avajhelayā
83. asyāḥ nāmnām iti-ādi-nivahaḥ tu āśaya-kośa-gaḥ
dhairya-nāmnā vara-astreṇa prasṛtām avajhelayā
83. This host of names (for the desire-serpent), which indeed dwells in the deep repository of her (desire's) disposition, should be effortlessly [conquered], along with her pervasive form, by the excellent weapon named courage (dhairya).
नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् ।
यावद्वस्त्विदमित्येवमियमन्तर्विजृम्भते ॥ ८४ ॥
nāgīṃ sarvātmikāmetāmicchāṃ sarvātmanā jayet ,
yāvadvastvidamityevamiyamantarvijṛmbhate 84
84. nāgīm sarvātmaikām etām icchām sarvātmanā jayet
yāvat vastu idam iti evam iyam antar vijṛmbhate
84. etām sarvātmaikām icchām nāgīm sarvātmanā jayet
yāvat idam vastu iti evam iyam antar vijṛmbhate
84. One should entirely conquer this all-pervasive serpent of desire (icchā) with one's whole self (ātman). For as long as one perceives, 'this (idam) is a [concrete] object (vastu),' in this very manner, this (desire) expands within.
तावदुग्रा कुसंसारमहाविषविषूचिका ।
एतावानेव संसार इदमस्त्विति यन्मनः ॥ ८५ ॥
tāvadugrā kusaṃsāramahāviṣaviṣūcikā ,
etāvāneva saṃsāra idamastviti yanmanaḥ 85
85. tāvat ugrā ku-saṃsāra-mahā-viṣa-viṣūcikā
etāvān eva saṃsāraḥ idam astu iti yat manas
85. tāvat ugrā ku-saṃsāra-mahā-viṣa-viṣūcikā
etāvān eva saṃsāraḥ yat manas idam astu iti
85. So long, this fierce and terrible cholera, which is the great poison of miserable worldly existence (saṃsāra), persists. Indeed, the entirety of worldly existence (saṃsāra) is nothing but the mind (manas) that conceives, 'Let this (idam) be (astu) [real/mine]!'
अस्य तूपशमो मोक्ष इत्येवं ज्ञानसंग्रहः ।
प्रसादकारिणी स्वच्छा निरिच्छे विमलाकृतौ ॥ ८६ ॥
asya tūpaśamo mokṣa ityevaṃ jñānasaṃgrahaḥ ,
prasādakāriṇī svacchā niricche vimalākṛtau 86
86. asya tu upaśamaḥ mokṣaḥ iti evam jñānasaṃgrahaḥ
prasādakāriṇī svacchā niricche vimalākṛtau
86. asya upaśamaḥ tu mokṣaḥ iti evam jñānasaṃgrahaḥ
prasādakāriṇī svacchā niricche vimalākṛtau
86. Indeed, the cessation of this (desire or suffering) is final liberation (mokṣa); this is how knowledge (jñāna) is summarized. Such a state, pure and serene, exists in a mind free from desires and untainted.
तैलबिन्दुरिवादर्शे विश्राम्यत्युपदेशवाक् ।
असंवेदनमात्रेण नोदेतीच्छाभवाङ्कुरः ॥ ८७ ॥
tailabindurivādarśe viśrāmyatyupadeśavāk ,
asaṃvedanamātreṇa nodetīcchābhavāṅkuraḥ 87
87. tailabinduḥ iva ādarśe viśrāmyati upadeśavāk
asaṃvedanamātreṇa na udeti icchābhavāṅkuraḥ
87. upadeśavāk tailabinduḥ iva ādarśe viśrāmyati.
asaṃvedanamātreṇa icchābhavāṅkuraḥ na udeti.
87. Like a drop of oil on a mirror, the words of instruction (upadeśavāk) settle (in the mind). Merely by the absence of perception, the sprout of desire and rebirth (icchābhavāṅkura) does not arise.
मनागभ्युदितैवेच्छा छेत्तव्यानर्थकारिणी ।
असंवेदनशस्त्रेण विषस्येवाङ्कुरावली ॥ ८८ ॥
manāgabhyuditaivecchā chettavyānarthakāriṇī ,
asaṃvedanaśastreṇa viṣasyevāṅkurāvalī 88
88. manāk abhyuditā eva icchā chettavyā anarthakāriṇī
asaṃvedanaśastreṇa viṣasya iva aṅkurāvalī
88. manāk abhyuditā eva anarthakāriṇī icchā asaṃvedanaśastreṇa viṣasya aṅkurāvalī iva chettavyā.
88. Even a slightly arisen desire, which causes harm, must be cut off with the weapon of non-perception (asaṃvedana), just like a row of poison sprouts.
इच्छाविच्छुरितो जीवो विजहाति न दीनताम् ।
स्वसंवेदनयत्नस्तु तूष्णीमेवान्तरासनम् ॥ ८९ ॥
icchāvicchurito jīvo vijahāti na dīnatām ,
svasaṃvedanayatnastu tūṣṇīmevāntarāsanam 89
89. icchāvicchuritaḥ jīvaḥ vijahāti na dīnatām
svasaṃvedanaytnaḥ tu tūṣṇīm eva antarāsanam
89. icchāvicchuritaḥ jīvaḥ dīnatām na vijahāti.
svasaṃvedanaytnaḥ tu tūṣṇīm eva antarāsanam (bhavati).
89. A living being (jīva) tainted by desire (icchā) does not abandon misery. But the effort of self-perception (svasaṃvedanaytna) is indeed the silent inner abode.
अवधानविनिर्मुक्तं सुप्तं शवशतं यथा ।
तां प्रत्याहारबडिशेनेच्छामत्सीं नियच्छत ॥ ९० ॥
avadhānavinirmuktaṃ suptaṃ śavaśataṃ yathā ,
tāṃ pratyāhārabaḍiśenecchāmatsīṃ niyacchata 90
90. avadhānavinirmuktam suptam śavaśatam yathā
tām pratyāhārabaliśena icchāmatsīm niyacchata
90. yathā avadhānavinirmuktam suptam śavaśatam,
tām icchāmatsīm pratyāhārabaliśena niyacchata
90. Like a hundred corpses, asleep and completely devoid of attention, restrain that fish of desire with the hook of sense withdrawal (pratyāhāra).
इदं मेऽस्त्विति संवेगमाहुः कल्पनमुत्तमाः ।
अर्थस्याभावनं यत्तत्कल्पनात्याग उच्यते ॥ ९१ ॥
idaṃ me'stviti saṃvegamāhuḥ kalpanamuttamāḥ ,
arthasyābhāvanaṃ yattatkalpanātyāga ucyate 91
91. idam me astu iti saṃvegam āhuḥ kalpanam uttamāḥ
arthasya abhāvanam yat tat kalpanātyāgaḥ ucyate
91. uttamāḥ "idam me astu" iti saṃvegam kalpanam āhuḥ.
yat arthasya abhāvanam,
tat kalpanātyāgaḥ ucyate.
91. The wise (uttamāḥ) declare that the intense longing, 'May this be mine!', is imagination (kalpanā). Conversely, that which is the non-imagination of objects is called the renunciation of imagination (kalpanātyāga).
स्मरणं विद्धि संकल्पं शिवमस्मरणं विदुः ।
तत्र प्रागनुभूतं च नानुभूतं च भाव्यते ॥ ९२ ॥
smaraṇaṃ viddhi saṃkalpaṃ śivamasmaraṇaṃ viduḥ ,
tatra prāganubhūtaṃ ca nānubhūtaṃ ca bhāvyate 92
92. smaraṇam viddhi saṃkalpam śivam asmaraṇam viduḥ
tatra prāk anubhūtam ca na anubhūtam ca bhāvyate
92. smaraṇam saṃkalpam viddhi; asmaraṇam śivam viduḥ.
tatra prāk anubhūtam ca anubhūtam na ca bhāvyate.
92. Know that remembrance (smaraṇa) is conceptualization (saṃkalpa); the wise know non-remembrance (asmaraṇa) to be auspicious (śivam). In conceptualization (saṃkalpa), both what has been previously experienced and what has not been experienced are imagined (bhāvyate).
अनुभूतां नानुभूतां स्मृतिं विस्मृत्य काष्ठवत् ।
सर्वमेवाशु विस्मृत्य गूढस्तिष्ठ महामतिः ॥ ९३ ॥
anubhūtāṃ nānubhūtāṃ smṛtiṃ vismṛtya kāṣṭhavat ,
sarvamevāśu vismṛtya gūḍhastiṣṭha mahāmatiḥ 93
93. anubhūtām na anubhūtām smṛtim vismṛtya kāṣṭhavat
sarvam eva āśu vismṛtya gūḍhaḥ tiṣṭha mahāmatiḥ
93. anubhūtām ca na anubhūtām smṛtim kāṣṭhavat vismṛtya,
he mahāmatiḥ,
sarvam eva āśu vismṛtya gūḍhaḥ tiṣṭha.
93. Having forgotten all memory (smṛti) - both what has been experienced and what has not - become like a log (kāṣṭhavat). Quickly forgetting absolutely everything, remain hidden, O great-minded one.
ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति तत् ।
असंकल्पः परं श्रेयः स किमन्तर्न भाव्यते ॥ ९४ ॥
ūrdhvabāhurviraumyeṣa na ca kaścicchṛṇoti tat ,
asaṃkalpaḥ paraṃ śreyaḥ sa kimantarna bhāvyate 94
94. ūrdhvabāhuḥ viraumi eṣa na ca kaścit śṛṇoti tat
asaṅkalpaḥ param śreyaḥ sa kim antaḥ na bhāvyate
94. eṣa ūrdhvabāhuḥ viraumi,
ca kaścit tat na śṛṇoti .
asaṅkalpaḥ param śreyaḥ .
sa kim antaḥ na bhāvyate?
94. I cry out with uplifted arms, yet no one hears that. The absence of resolve (asaṅkalpa) is the supreme good. Why is it not contemplated within (the mind)?
किल तूष्णीं स्थितेनैव तत्पदं प्राप्यते परम् ।
परमं यत्र साम्राज्यमपि राम तृणायते ॥ ९५ ॥
kila tūṣṇīṃ sthitenaiva tatpadaṃ prāpyate param ,
paramaṃ yatra sāmrājyamapi rāma tṛṇāyate 95
95. kila tūṣṇīm sthitena eva tat padam prāpyate
param paramam yatra sāmrājyam api rāma tṛṇāyate
95. kila tūṣṇīm sthitena eva tat param padam prāpyate .
rāma,
yatra paramam sāmrājyam api tṛṇāyate .
95. Indeed, by merely remaining silent (tūṣṇīṃ), that supreme state is attained. O Rāma, in that state, even ultimate sovereignty appears as insignificant as a blade of grass.
गम्यदेशैकनिष्ठस्य यथा पान्थस्य पादयोः ।
स्पन्दो विगतसंकल्पस्तथा स्पन्दः स्वकर्मसु ॥ ९६ ॥
gamyadeśaikaniṣṭhasya yathā pānthasya pādayoḥ ,
spando vigatasaṃkalpastathā spandaḥ svakarmasu 96
96. gamyadeśaikaniṣṭhasya yathā pānthasya pādayoḥ
spandaḥ vigatasaṅkalpaḥ tathā spandaḥ svakarmasu
96. yathā gamyadeśaikaniṣṭhasya pānthasya pādayoḥ spandaḥ vigatasaṅkalpaḥ (asti),
tathā svakarmasu spandaḥ (bhavet) .
96. Just as the movement of a traveler's feet, whose sole focus is fixed on the destination, occurs without (separate) resolve (saṅkalpa), similarly, activity in one's own actions (karma) should be performed.
बहुनात्र किमुक्तेन संक्षेपादिदमुच्यते ।
संकल्पनं परो बन्धस्तदभावो विमुक्तता ॥ ९७ ॥
bahunātra kimuktena saṃkṣepādidamucyate ,
saṃkalpanaṃ paro bandhastadabhāvo vimuktatā 97
97. bahunā atra kim uktena saṅkṣepāt idam ucyate
saṅkalpanam paraḥ bandhaḥ tat abhāvaḥ vimuktatā
97. atra bahunā kim uktena? saṅkṣepāt idam ucyate: saṅkalpanam paraḥ bandhaḥ,
tat abhāvaḥ vimuktatā (asti) .
97. What is the use of elaborating much here? In brief, this is stated: (Any) resolve (saṅkalpa) is the supreme bondage, and its absence is liberation (vimuktatā).
सर्वमेवमजं शान्तमनन्तं ध्रुवमव्ययम् ।
पश्यन्भूतार्थचिद्रूपं शान्तमास्व यथासुखम् ॥ ९८ ॥
sarvamevamajaṃ śāntamanantaṃ dhruvamavyayam ,
paśyanbhūtārthacidrūpaṃ śāntamāsva yathāsukham 98
98. sarvam evam ajam śāntam anantam dhruvam avyayam
paśyan bhūtārthacidrūpam śāntam āsva yathāsukham
98. evam sarvam ajam śāntam anantam dhruvam avyayam bhūtārthacidrūpam paśyan,
śāntam yathāsukham āsva.
98. Perceiving everything thus as unborn, peaceful, infinite, eternal, and imperishable - as having the true nature of reality and consciousness - you should remain in peace and comfort.
अवेदनं विदुर्योगं शान्तमासितमक्षयम् ।
योगस्थः कुरु कर्माणि निर्वासनोऽथ मा कुरु ॥ ९९ ॥
avedanaṃ viduryogaṃ śāntamāsitamakṣayam ,
yogasthaḥ kuru karmāṇi nirvāsano'tha mā kuru 99
99. avedanam viduḥ yogam śāntam āsitam akṣayam
yogasthaḥ kuru karmāṇi nirvāsanaḥ atha mā kuru
99. avedanam śāntam āsitam akṣayam yogam viduḥ.
yogasthaḥ karmāṇi kuru.
atha nirvāsanaḥ mā kuru.
99. They know (yoga) to be a state of non-knowing, peaceful, established, and imperishable. While established in (yoga), you should perform actions (karma); or, being free from latent impressions (vāsanas), you may choose not to act.
अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् ।
अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ यथासि भो ॥ १०० ॥
avedanaṃ viduryogaṃ cittakṣayamakṛtrimam ,
atyantaṃ tanmayo bhūtvā tathā tiṣṭha yathāsi bho 100
100. avedanam viduḥ yogam cittakṣayam akṛtrimam atyantam
tanmayaḥ bhūtvā tathā tiṣṭha yathā asi bho
100. avedanam cittakṣayam akṛtrimam yogam viduḥ.
atyantam tanmayaḥ bhūtvā,
yathā asi tathā bho tiṣṭha.
100. They understand (yoga) to be a state beyond knowledge, the natural cessation of the mind (citta). Having become completely absorbed in that, remain just as you are, O dear one!
अहंममेति संविदन्न दुःखतो विमुच्यते ।
असंविदन्विमुच्यते यदीप्सितं समाचर ॥ १०२ ॥
ahaṃmameti saṃvidanna duḥkhato vimucyate ,
asaṃvidanvimucyate yadīpsitaṃ samācara 102
102. aham mama iti saṃvidan na duḥkhataḥ vimucyate
asaṃvidan vimucyate yat īpsitam samācara
102. aham mama iti saṃvidan duḥkhataḥ na vimucyate.
asaṃvidan vimucyate.
yat īpsitam samācara.
102. One who identifies with 'I' and 'mine' is not liberated (mokṣa) from suffering. One who does not identify is liberated. Therefore, perform whatever is desired (for true liberation).

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 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 (current chapter) 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