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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-127

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भरद्वाज उवाच ।
इति वरमुनिनोक्तं ज्ञानसारं पुराणं सकलमनुनिशम्य श्रीरघूणां कुलाग्र्यः ।
विमलमतिरपृच्छत्किंचिदन्यत्स्वयं वा समसुखपरिपूर्णः पूर्णबोधस्थितोऽसौ ॥ १ ॥
bharadvāja uvāca ,
iti varamuninoktaṃ jñānasāraṃ purāṇaṃ sakalamanuniśamya śrīraghūṇāṃ kulāgryaḥ ,
vimalamatirapṛcchatkiṃcidanyatsvayaṃ vā samasukhaparipūrṇaḥ pūrṇabodhasthito'sau 1
1. bharadvāja uvāca iti varamuninā uktaṃ jñānasāraṃ
purāṇaṃ sakalam anuniśamya śrīraghūṇāṃ
kulāgryaḥ vimalamatiḥ apṛcchat kiñcit anyat svayaṃ
vā samasukhaparipūrṇaḥ pūrṇabodhasthitaḥ asau
1. bharadvāja uvāca.
śrīraghūṇāṃ kulāgryaḥ,
vimalamatiḥ,
samasukhaparipūrṇaḥ,
pūrṇabodhasthitaḥ asau,
iti varamuninā uktaṃ jñānasāraṃ purāṇaṃ sakalam anuniśamya,
svayaṃ vā kiñcit anyat apṛcchat.
1. Bharadvaja said: Having attentively listened to this entire ancient narrative (purāṇa), which contained the essence of knowledge and was spoken by the excellent sage, the foremost of the glorious Raghu dynasty, whose intellect was pure, and who was perfectly filled with tranquil happiness (sukha) and established in complete supreme understanding (bodha), he himself then asked something else.
स खलु परमयोगी विश्ववन्द्यः सुरेशो जननमरणहीनः शुद्धबोधस्वभावः ।
सकलगुणनिधानं संनिधानं रमायास्त्रिजगदुदयरक्षानुग्रहाणामधीशः ॥ २ ॥
sa khalu paramayogī viśvavandyaḥ sureśo jananamaraṇahīnaḥ śuddhabodhasvabhāvaḥ ,
sakalaguṇanidhānaṃ saṃnidhānaṃ ramāyāstrijagadudayarakṣānugrahāṇāmadhīśaḥ 2
2. sa khalu paramayogī viśvavandyaḥ sureśaḥ
jananamaraṇahīnaḥ śuddhabodhasvabhāvaḥ
sakalaguṇanidhānaṃ saṃnidhānaṃ
ramāyāḥ trijagadudayarakṣānugrahāṇām adhīśaḥ
2. sa khalu paramayogī,
viśvavandyaḥ,
sureśaḥ,
jananamaraṇahīnaḥ,
śuddhabodhasvabhāvaḥ,
sakalaguṇanidhānaṃ,
ramāyāḥ saṃnidhānaṃ,
trijagadudayarakṣānugrahāṇām adhīśaḥ (asti).
2. Indeed, he is the supreme yogi (yoga), revered by all, the lord of gods, free from birth and death (saṃsāra), whose intrinsic nature (svabhāva) is pure knowledge. He is the repository of all virtues, the constant presence of Lakshmi, and the supreme master of the creation, preservation, and blessings of the three worlds.
श्रीवाल्मीकिरुवाच ।
इति श्रुत्वा वसिष्ठस्य वाक्यं वेदान्तसंग्रहम् ।
विदिताखिलविज्ञानो रामः कमललोचनः ॥ ३ ॥
śrīvālmīkiruvāca ,
iti śrutvā vasiṣṭhasya vākyaṃ vedāntasaṃgraham ,
viditākhilavijñāno rāmaḥ kamalalocanaḥ 3
3. śrīvālmīkiḥ uvāca.
iti śrutvā vasiṣṭhasya vākyaṃ vedāntasaṃgraham viditākhilavijñānaḥ rāmaḥ kamalalocanaḥ
3. śrīvālmīkiḥ uvāca.
iti vasiṣṭhasya vedāntasaṃgraham vākyaṃ śrutvā,
viditākhilavijñānaḥ kamalalocanaḥ rāmaḥ.
.
.
3. Shri Valmiki said: Having heard these words of Vasistha, which summarized Vedanta (vedānta), Rama, whose lotus-like eyes gleamed with complete knowledge (vijñāna) of all things, then...
शक्तिपातवशोन्मेषप्रकटामलचिद्धनः ।
मुहूर्तमासीदुद्बुद्धश्चैतन्यानन्दसागरः ॥ ४ ॥
śaktipātavaśonmeṣaprakaṭāmalaciddhanaḥ ,
muhūrtamāsīdudbuddhaścaitanyānandasāgaraḥ 4
4. śaktipātavaśonmeṣaprakaṭāmalaciddhanaḥ
muhūrtam āsīt udbuddhaḥ caitanyānandasāgaraḥ
4. (rāmaḥ) śaktipātavaśonmeṣaprakaṭāmalaciddhanaḥ (san),
muhūrtam udbuddhaḥ caitanyānandasāgaraḥ āsīt.
4. Rama, whose pure and dense consciousness (cit) manifested through an awakening brought about by the influence of the descent of divine power (śakti), for a moment became deeply enlightened, an ocean of conscious bliss.
प्रश्नोत्तरविभागादिपरिपाटीविवर्जितः ।
आनन्दामृतपूर्णासू रोमकण्टकिताङ्गकः ॥ ५ ॥
praśnottaravibhāgādiparipāṭīvivarjitaḥ ,
ānandāmṛtapūrṇāsū romakaṇṭakitāṅgakaḥ 5
5. praśnottaravibhāgādiparipāṭīvivarjitaḥ
ānandāmṛtapūrṇāsu romakaṇṭakitāṅgakaḥ
5. (saḥ) praśnottaravibhāgādiparipāṭīvivarjitaḥ
ānandāmṛtapūrṇāsu romakaṇṭakitāṅgakaḥ (bhavati)
5. He was devoid of the systematic procedure of questions, answers, and divisions. In states full of the nectar of bliss, his body was bristling with hair (with goosebumps).
महासामान्यरूपत्वाच्चिद्व्यापकतया स्थितः ।
नित्यमष्टगुणैश्वर्यतृणप्रायमनोरथः ॥ ६ ॥
mahāsāmānyarūpatvāccidvyāpakatayā sthitaḥ ,
nityamaṣṭaguṇaiśvaryatṛṇaprāyamanorathaḥ 6
6. mahāsāmānyarūpatvāt citvyāpakatayā sthitaḥ
nityam aṣṭaguṇaiśvaryatṛṇaprāyamanorathaḥ
6. (saḥ) mahāsāmānyarūpatvāt citvyāpakatayā sthitaḥ
nityam aṣṭaguṇaiśvaryatṛṇaprāyamanorathaḥ
6. Because of his nature as the ultimate universal (brahman) and established by means of pervasive consciousness, his desires regarding the eightfold divine powers are eternally considered as insignificant as a blade of grass.
न किंचिदूचे संपन्नः शिवे परिणतः पदे ।
भरद्वाज उवाच ।
अहो खलु ममाश्चर्यं रामः प्राप्तो महत्पदम् ॥ ७ ॥
na kiṃcidūce saṃpannaḥ śive pariṇataḥ pade ,
bharadvāja uvāca ,
aho khalu mamāścaryaṃ rāmaḥ prāpto mahatpadam 7
7. na kiñcit ūce sampannaḥ śive pariṇataḥ pade bharadvājaḥ
uvāca aho khalu mama āścaryam rāmaḥ prāptaḥ mahatpadam
7. (saḥ) na kiñcit ūce,
sampannaḥ śive pade pariṇataḥ (san).
bharadvājaḥ uvāca: "aho khalu mama āścaryam! rāmaḥ mahatpadam prāptaḥ!"
7. He said nothing, having become fully accomplished and transformed into the supreme state (śiva). Bharadvāja said: 'Oh, indeed, my wonder! Rāma has attained the great state!'
कथमेतादृशी प्राप्तिरस्माकं मुनिनायक ।
मूर्खाः स्तब्धाश्च किंचिज्ज्ञा मादृशाः क्व च पापिनः ।
क्व च ब्रह्मादिभिः प्रार्थ्या दुर्लभा रामसंस्थितिः ॥ ८ ॥
kathametādṛśī prāptirasmākaṃ munināyaka ,
mūrkhāḥ stabdhāśca kiṃcijjñā mādṛśāḥ kva ca pāpinaḥ ,
kva ca brahmādibhiḥ prārthyā durlabhā rāmasaṃsthitiḥ 8
8. katham etādṛśī prāptiḥ asmākam munināyaka
mūrkhāḥ stabdhāḥ ca kiñcijjñāḥ
mādṛśāḥ kva ca pāpinaḥ kva ca brahmādibhiḥ
prārthyā durlabhā rāmasaṃsthitiḥ
8. munināyaka,
asmākam etādṛśī prāptiḥ katham? kva ca mūrkhāḥ stabdhāḥ kiñcijjñāḥ mādṛśāḥ pāpinaḥ? kva ca brahmādibhiḥ prārthyā durlabhā rāmasaṃsthitiḥ?
8. O leader of sages, how can such an attainment be ours? Where are we, fools, rigid, knowing little, and indeed sinful ones like us? And where is the state of being Rāma, which is difficult to obtain and yearned for even by Brahmā and other gods?
अहो मुनीश्वरगुरो कथं विश्राम्यते मया ।
दुष्पारस्य भवाम्भोधेस्तीर्यते तद्वदाशु मे ॥ ९ ॥
aho munīśvaraguro kathaṃ viśrāmyate mayā ,
duṣpārasya bhavāmbhodhestīryate tadvadāśu me 9
9. aho munīśvara-guro katham viśrāmyate mayā
duṣpārasya bhavāmbhodheḥ tīryate tat vada āśu me
9. aho munīśvara-guro mayā katham viśrāmyate duṣpārasya
bhavāmbhodheḥ katham tīryate tat me āśu vada
9. Oh, Guru of the lords of sages, how can I find rest? And how can this ocean of worldly existence (saṃsāra), which is so difficult to cross, be crossed by me? Please tell me that quickly.
श्रीवाल्मीकिरुवाच ।
श्रीरामवृत्तान्तमशेषमादितो वसिष्ठवाक्यानुगतं निरूपितम् ।
धिया विचार्यानु परामृश प्रभो मयापि तादृक्कथनीयमत्र ते ॥ १० ॥
śrīvālmīkiruvāca ,
śrīrāmavṛttāntamaśeṣamādito vasiṣṭhavākyānugataṃ nirūpitam ,
dhiyā vicāryānu parāmṛśa prabho mayāpi tādṛkkathanīyamatra te 10
10. śrīvālmīkiḥ uvāca śrīrāma-vṛttāntam
aśeṣam āditaḥ vasiṣṭha-vākyānugatam
nirūpitam dhiyā vicārya anu parāmṛśa
prabho mayā api tādṛk kathaniyam atra te
10. śrīvālmīkiḥ uvāca prabho śrīrāma-vṛttāntam
aśeṣam āditaḥ vasiṣṭha-vākyānugatam
nirūpitam dhiyā vicārya anu parāmṛśa
mayā api tādṛk atra te kathaniyam
10. Śrī Vālmīki said: 'The entire narrative of Śrī Rāma, from the very beginning, which follows the teachings of Vasiṣṭha, has been described. O Lord, having thoroughly considered it with your intellect, reflect upon it well. I also have something similar to relate to you here.'
अविद्यायाः प्रपञ्चोऽयं नास्ति सत्यमिहाण्वपि ।
विवेचयन्ति विबुधा विवदन्त्यविवेकिनः ॥ ११ ॥
avidyāyāḥ prapañco'yaṃ nāsti satyamihāṇvapi ,
vivecayanti vibudhā vivadantyavivekinaḥ 11
11. avidyāyāḥ prapañcaḥ ayam na asti satyam iha aṇu
api vivecayanti vibudhāḥ vivadanti avivekinaḥ
11. ayam avidyāyāḥ prapañcaḥ na asti iha aṇu api
satyam vibudhāḥ vivecayanti avivekinaḥ vivadanti
11. This entire cosmic manifestation (prapañca) arising from ignorance (avidyā) is not real; there is not even an atom of truth in it here. The wise (vibudhāḥ) discern this, while the undiscerning dispute it.
नास्ति भिन्नं चितः किंचित्किं प्रपञ्चेन रुध्यसे ।
अभ्यासेन रहस्यानां वयस्य विशदो भव ॥ १२ ॥
nāsti bhinnaṃ citaḥ kiṃcitkiṃ prapañcena rudhyase ,
abhyāsena rahasyānāṃ vayasya viśado bhava 12
12. na asti bhinnam citaḥ kiñcit kim prapañcena
rudhyase abhyāsena rahasyānām vayasya viśadaḥ bhava
12. kiñcit citaḥ bhinnam na asti kim prapañcena
rudhyase vayasya rahasyānām abhyāsena viśadaḥ bhava
12. Nothing whatsoever is separate from consciousness (cit). Why are you obstructed by this cosmic manifestation (prapañca)? O friend, through the practice (abhyāsa) of these profound truths (rahasya), become clear and discerning.
प्रपञ्चविषया वृत्तिर्जाग्रन्निद्रेति कीर्तिता ।
संप्रबुद्धस्तु यस्यान्तश्चित्प्रदीपो निरञ्जनः ॥ १३ ॥
prapañcaviṣayā vṛttirjāgrannidreti kīrtitā ,
saṃprabuddhastu yasyāntaścitpradīpo nirañjanaḥ 13
13. prapañcaviṣayā vṛttiḥ jāgratnidrā iti kīrtitā sampra
Buddhaḥ tu yasya antaḥ citpradīpaḥ nirañjanaḥ
13. prapañcaviṣayā vṛttiḥ jāgratnidrā iti kīrtitā.
tu yasya antaḥ citpradīpaḥ nirañjanaḥ sampra Buddhaḥ.
13. The mental activity (vṛtti) that is concerned with the phenomenal world (prapañca) is called 'waking-sleep.' But for one who is truly awakened, the lamp of pure consciousness (citpradīpa) within them is spotless.
शून्यमूलः प्रपञ्चोऽयं शून्यताशिखरः सखे ।
सारशून्यतया मध्येऽप्यनास्था सन्मनीषिणाम् ॥ १४ ॥
śūnyamūlaḥ prapañco'yaṃ śūnyatāśikharaḥ sakhe ,
sāraśūnyatayā madhye'pyanāsthā sanmanīṣiṇām 14
14. śūnyamūlaḥ prapañcaḥ ayam śūnyatāśikharaḥ sakhe
sāraśūnyatayā madhye api anāsthā sanmanīṣiṇām
14. sakhe,
ayam prapañcaḥ śūnyamūlaḥ śūnyatāśikharaḥ.
sāraśūnyatayā madhye api sanmanīṣiṇām anāsthā.
14. O friend, this phenomenal world (prapañca) has emptiness (śūnyatā) as its origin and emptiness as its culmination. Due to its utter lack of substance even in its intermediate stage, the truly wise (sanmanīṣin) feel no attachment to it.
अनादिवासनादोषादसन्नेवायमीक्ष्यते ।
गन्धर्वनगराकारः संसारो बहुविभ्रमः ॥ १५ ॥
anādivāsanādoṣādasannevāyamīkṣyate ,
gandharvanagarākāraḥ saṃsāro bahuvibhramaḥ 15
15. anādivāsanādoṣāt asan eva ayam īkṣyate
gandharvanagarākāraḥ saṃsāraḥ bahuvibhramaḥ
15. anādivāsanādoṣāt ayam asan eva īkṣyate.
saṃsāraḥ gandharvanagarākāraḥ bahuvibhramaḥ.
15. Due to the defect (doṣa) of beginningless latent tendencies (vāsanā), this (world) is perceived as unreal. The cycle of transmigration (saṃsāra) appears like a mirage (gandharvanagara) and is fraught with numerous delusions.
त्वमनभ्यस्य कल्याणीं चैतन्यामृतकन्दलीम् ।
संमुह्यसि किमध्यास्य वासनाविषवीरुधः ॥ १६ ॥
tvamanabhyasya kalyāṇīṃ caitanyāmṛtakandalīm ,
saṃmuhyasi kimadhyāsya vāsanāviṣavīrudhaḥ 16
16. tvam anabhyasya kalyāṇīm caitanyāmṛtakandalīm
sammuhyasi kim adhyāsya vāsanāviṣavīrudhaḥ
16. tvam kalyāṇīm caitanyāmṛtakandalīm anabhyasya,
vāsanāviṣavīrudhaḥ adhyāsya,
kim sammuhyasi?
16. Why are you becoming deluded, having taken recourse to the poisonous creeper of latent tendencies (vāsanā), instead of cultivating the auspicious sprout of the nectar of consciousness (caitanya)?
जाग्रदेतन्न पतितं ज्ञानालम्बग्रहादधः ।
न सन्त्युपरि सर्वेषां ये निरालम्बसंविदः ॥ १७ ॥
jāgradetanna patitaṃ jñānālambagrahādadhaḥ ,
na santyupari sarveṣāṃ ye nirālambasaṃvidaḥ 17
17. jāgrat etat na patitam jñānālambagrahat adhaḥ
na santi upari sarveṣām ye nirālambasaṃvidaḥ
17. etat jāgrat jñānālambagrahat adhaḥ na patitam
ye nirālambasaṃvidaḥ sarveṣām upari na santi
17. This waking state does not fall below the support derived from knowledge (jñāna). Nevertheless, those whose consciousness (saṃvid) is without any support (nirālamba) are not superior to all.
तावद्रूढा सुधाकाररसा संविन्महानदी ।
न यावदात्मरूपेण निपुणैरवगाह्यते ॥ १८ ॥
tāvadrūḍhā sudhākārarasā saṃvinmahānadī ,
na yāvadātmarūpeṇa nipuṇairavagāhyate 18
18. tāvat rūḍhā sudhākararasā saṃvit mahānadī
na yāvat ātmarūpeṇa nipuṇaiḥ avagāhyate
18. sudhākararasā saṃvit mahānadī tāvat rūḍhā
na yāvat nipuṇaiḥ ātmarūpeṇa avagāhyate
18. The great river of consciousness (saṃvid), whose essence (rasa) is like nectar, remains firmly established until it is deeply comprehended by the experts (nipuṇaiḥ) as the intrinsic nature of the self (ātman).
प्राङ्नास्ति चरमे नास्ति वस्तु सर्वमिदं सखे ।
विद्धि मध्येऽपि तन्नास्ति स्वप्नवृत्तमिदं जगत् ॥ १९ ॥
prāṅnāsti carame nāsti vastu sarvamidaṃ sakhe ,
viddhi madhye'pi tannāsti svapnavṛttamidaṃ jagat 19
19. prāk na asti carame na asti vastu sarvam idam sakhe
viddhi madhye api tat na asti svapnavṛttam idam jagat
19. sakhe idam sarvam vastu prāk na asti carame na asti
viddhi tat madhye api na asti idam jagat svapnavṛttam
19. O friend, all this phenomenon (vastu) does not exist in the beginning, nor does it exist at the end. Know that it does not exist even in the middle; this world (jagat) is like a dream.
अविद्यायोनयो भेदाः सर्वेऽमी बुद्बुदा इव ।
क्षणमुद्भूय गच्छन्ति ज्ञानैकजलधौ लयम् ॥ २० ॥
avidyāyonayo bhedāḥ sarve'mī budbudā iva ,
kṣaṇamudbhūya gacchanti jñānaikajaladhau layam 20
20. avidyāyonayaḥ bhedāḥ sarve amī budbudāḥ iva
kṣaṇam udbhūya gacchanti jñānaikajaladhau layam
20. amī sarve avidyāyonayaḥ bhedāḥ budbudāḥ iva
kṣaṇam udbhūya jñānaikajaladhau layam gacchanti
20. All these distinctions (bheda), which originate from nescience (avidyā), are like bubbles. Having arisen for but a moment, they dissolve (laya) into the singular ocean of knowledge (jñāna).
सुशीतलोदकनदीं विदित्वाथ विगाह्य ताम् ।
बहिर्भ्रान्तिनिदाघास्ते निर्यान्तु कलितासुखम् ॥ २१ ॥
suśītalodakanadīṃ viditvātha vigāhya tām ,
bahirbhrāntinidāghāste niryāntu kalitāsukham 21
21. suśītalodakanadīm viditvā atha vigāhya tām
bahis bhrāntinidāghāḥ te niryāntu kalitāsukham
21. tām suśītalodakanadīm viditvā atha vigāhya te
bahis bhrāntinidāghāḥ kalitāsukham niryāntu
21. Once one has understood and then entered that river of very cool water, let the intense heat of external delusions, which is accompanied by unhappiness, depart.
एकश्चाज्ञानजलधिर्जगदाप्लाव्य तिष्ठति ।
ज्येष्ठोऽयमहमित्यूर्मिरविद्यावातसंभवः ॥ २२ ॥
ekaścājñānajaladhirjagadāplāvya tiṣṭhati ,
jyeṣṭho'yamahamityūrmiravidyāvātasaṃbhavaḥ 22
22. ekaḥ ca ajñānajaladhiḥ jagat āplāvya tiṣṭhati
jyeṣṭhaḥ ayam aham iti ūrmiḥ avidyāvātasaṃbhavaḥ
22. ekaḥ ca ajñānajaladhiḥ jagat āplāvya tiṣṭhati ayam
"jyeṣṭhaḥ aham" iti avidyāvātasaṃbhavaḥ ūrmiḥ
22. Only one ocean of ignorance (ajñāna) exists, inundating the world. "I am the eldest (or greatest)" – this is its wave, born from the wind of ignorance (avidyā).
चित्तस्खलनभेदाली रागाद्याश्च प्रकल्पिताः ।
ममतोत्कलितावर्तः स्वतः स्वैरं प्रवर्तते ॥ २३ ॥
cittaskhalanabhedālī rāgādyāśca prakalpitāḥ ,
mamatotkalitāvartaḥ svataḥ svairaṃ pravartate 23
23. cittaskhalanabhedāvalī rāga ādyāḥ ca prakalpitāḥ
mamata utkalita āvartaḥ svataḥ svairam pravartate
23. cittaskhalanabhedāvalī ca rāga ādyāḥ prakalpitāḥ (santi);
mamata utkalita āvartaḥ svataḥ svairam pravartate
23. The series of distinctions born from the mind's errors, and passions (rāga) and so forth, are imagined (or brought into being). The whirlpool of 'my-ness' (mamata), having swelled up, operates spontaneously and freely.
रागद्वेषावतिग्राहौ गृहीतसमनन्तरः ।
ततश्चानर्थपातालप्रवेशः केन वार्यते ॥ २४ ॥
rāgadveṣāvatigrāhau gṛhītasamanantaraḥ ,
tataścānarthapātālapraveśaḥ kena vāryate 24
24. rāgadveṣau atigrāhau gṛhītasamanantaraḥ
tataḥ ca anarthapātālapraveśaḥ kena vāryate
24. rāgadveṣau atigrāhau.
gṛhītasamanantaraḥ (narah) tataḥ ca anarthapātālapraveśaḥ kena vāryate?
24. Attachment and aversion (rāga-dveṣa) are powerful graspers; as soon as one is seized by them, then who can prevent descent into the abyss of misfortune?
प्रशान्तामृतकल्लोले केवलामृतवारिधौ ।
मज्ज मज्जसि किं द्वैतग्रहक्षाराब्धिवीचिषु ॥ २५ ॥
praśāntāmṛtakallole kevalāmṛtavāridhau ,
majja majjasi kiṃ dvaitagrahakṣārābdhivīciṣu 25
25. praśāntāmṛtakallole kevalāmṛtavāridhau
majja majjasi kim dvaitagrahakṣārābdhivīciṣu
25. praśāntāmṛtakallole kevalāmṛtavāridhau kim
majja majjasi dvaitagrahakṣārābdhivīciṣu
25. You are truly in the tranquil, nectar-filled ocean, the pure ocean of immortality. Why, then, do you immerse yourself again and again in the salty waves of the ocean of attachment to duality?
कस्तिष्ठति गतः को वा कस्य केन किमागतम् ।
किं नु मज्जसि मायायां पत मा त्वमतन्द्रितः ॥ २६ ॥
kastiṣṭhati gataḥ ko vā kasya kena kimāgatam ,
kiṃ nu majjasi māyāyāṃ pata mā tvamatandritaḥ 26
26. kaḥ tiṣṭhati gataḥ kaḥ vā kasya kena kim āgatam
kim nu majjasi māyāyām pata mā tvam atandritaḥ
26. kaḥ tiṣṭhati kaḥ vā gataḥ kasya kena kim āgatam
kim nu tvam māyāyām majjasi mā atandritaḥ pata
26. Who remains? Who has departed? To whom, by what (means), has what come? Why indeed do you immerse yourself in illusion (māyā)? Do not fall, you who are vigilant!
तत्त्वमेकं यदात्मेति जगदेतत्प्रचक्षते ।
ततोऽन्यः कस्तवातीतो यस्तात विषयः शुचाम् ॥ २७ ॥
tattvamekaṃ yadātmeti jagadetatpracakṣate ,
tato'nyaḥ kastavātīto yastāta viṣayaḥ śucām 27
27. tattvam ekam yat ātmā iti jagat etat pracakṣate tataḥ
anyaḥ kaḥ asti tvat atītaḥ yaḥ tāta viṣayaḥ śucām
27. yat tattvam ekam ātmā iti etat jagat pracakṣate tataḥ
tāta anyaḥ kaḥ asti tvat atītaḥ yaḥ śucām viṣayaḥ
27. When they declare that this entire universe (jagat) is the single reality (tattva), the Self (ātman), then, my dear, who else could exist beyond you that is an object of sorrows?
बालान्प्रति विवर्तोऽयं ब्रह्मणः सकलं जगत् ।
अविवर्तितमानन्दमास्थिताः कृतिनः सदा ॥ २८ ॥
bālānprati vivarto'yaṃ brahmaṇaḥ sakalaṃ jagat ,
avivartitamānandamāsthitāḥ kṛtinaḥ sadā 28
28. bālān prati vivartaḥ ayam brahmaṇaḥ sakalam
jagat avivartitam ānandam āsthitāḥ kṛtinaḥ sadā
28. ayam sakalam jagat bālān prati brahmaṇaḥ vivartaḥ
kṛtinaḥ sadā avivartitam ānandam āsthitāḥ
28. For the ignorant, this entire universe (jagat) is merely an apparent transformation (vivarta) of Brahman. However, the accomplished ones are always established in the unmanifest bliss.
अविविक्तो जनः शोचत्यकस्माच्च प्रहृष्यति ।
तत्त्ववित्तु हसन्नास्ते तस्य मोहो विडम्बनम् ॥ २९ ॥
avivikto janaḥ śocatyakasmācca prahṛṣyati ,
tattvavittu hasannāste tasya moho viḍambanam 29
29. aviviktaḥ janaḥ śocati akasmāt ca prahṛṣyati
tattvavit tu hasan āste tasya mohaḥ viḍambanam
29. aviviktaḥ janaḥ akasmāt śocati ca prahṛṣyati
tattvavit tu hasan āste tasya mohaḥ viḍambanam
29. An undiscriminating person grieves and rejoices without cause. But the one who knows the ultimate reality (tattva) remains laughing; for such a person, delusion (moha) is merely an illusion.
तच्च सूक्ष्ममिदं तत्त्वं तिरोहितमविद्यया ।
यथा स्थलेषु लोकानां जलेष्वात्मसु संशयः ॥ ३० ॥
tacca sūkṣmamidaṃ tattvaṃ tirohitamavidyayā ,
yathā sthaleṣu lokānāṃ jaleṣvātmasu saṃśayaḥ 30
30. tat ca sūkṣmam idam tattvam tirohitam avidyayā
yathā sthaleṣu lokānām jaleṣu ātmasu saṃśayaḥ
30. tat sūkṣmam idam tattvam ca avidyayā tirohitam
yathā lokānām sthaleṣu jaleṣu ātmasu saṃśayaḥ
30. This subtle ultimate reality (tattva) is concealed by ignorance (avidyā), just as people have doubt (saṃśaya) about water in mirages on dry land, or about the self (ātman).
पृथिव्यादिमहाभूतपरमाणुमयं जगत् ।
स्थितं यदा तदापीह को गतो योऽनुशोच्यते ॥ ३१ ॥
pṛthivyādimahābhūtaparamāṇumayaṃ jagat ,
sthitaṃ yadā tadāpīha ko gato yo'nuśocyate 31
31. pṛthivy-ādi-mahābhūta-paramāṇu-mayam jagat
sthitam yadā tadā api iha kaḥ gataḥ yaḥ anuśocyate
31. jagat pṛthivy-ādi-mahābhūta-paramāṇu-mayam
sthitam yadā tadā api iha kaḥ gataḥ yaḥ anuśocyate
31. When this world is composed of atoms of the great elements (mahābhūta) like earth and others, then who here has truly departed, that one should be lamented?
असतः संभवो नास्ति नास्त्वभावः सतः सखे ।
आविर्भावतिरोभावाः संस्थानानाममी परम् ॥ ३२ ॥
asataḥ saṃbhavo nāsti nāstvabhāvaḥ sataḥ sakhe ,
āvirbhāvatirobhāvāḥ saṃsthānānāmamī param 32
32. asataḥ saṃbhavaḥ na asti na asti tu abhāvaḥ sataḥ
sakhe āvirbhāva-tirobhāvāḥ saṃsthānānām amī param
32. sakhe asataḥ saṃbhavaḥ na asti sataḥ abhāvaḥ tu na
asti amī saṃsthānānām āvirbhāva-tirobhāvāḥ param
32. O friend, there is no existence of the non-existent, nor is there non-existence for the existent. These are merely the appearances and disappearances of forms and configurations.
किंत्वनेकपुरोत्साहाद्विषतामुपगच्छति ।
भज संभरिताभोगं परमेशं जगद्गुरुम् ॥ ३३ ॥
kiṃtvanekapurotsāhādviṣatāmupagacchati ,
bhaja saṃbharitābhogaṃ parameśaṃ jagadgurum 33
33. kintu aneka pura utsāhāt viṣatām upagacchati
bhaja saṃbharitābhogaṃ parameśaṃ jagadgurum
33. kintu aneka pura utsāhāt viṣatām upagacchati
saṃbharitābhogaṃ parameśaṃ jagadgurum bhaja
33. However, due to the zeal for numerous worldly pursuits, one encounters hostility. Therefore, worship the Supreme Lord (parameśa), the World-Teacher (jagadguru), who is endowed with complete fullness.
दुरितानि समस्तानि पच्यन्तेऽद्यापि न ध्रुवम् ।
कृतमेवास्य देवस्य पाशा विश्रवतां गताः ॥ ३४ ॥
duritāni samastāni pacyante'dyāpi na dhruvam ,
kṛtamevāsya devasya pāśā viśravatāṃ gatāḥ 34
34. duritāni samastāni pacyante adya api na dhruvam
kṛtam eva asya devasya pāśāḥ viśravatām gatāḥ
34. samastāni duritāni adya api na dhruvam pacyante
asya devasya kṛtam eva pāśāḥ viśravatām gatāḥ
34. Even now, all misdeeds do not certainly ripen (or bear their full fruit). However, due to the action of this divine being, the bonds (pāśāḥ) have already become loosened.
साकारं भज तावत्त्वं यावत्सत्त्वं प्रसीदति ।
निराकारे परे तत्त्वे ततः स्थितिरकृत्रिमा ॥ ३५ ॥
sākāraṃ bhaja tāvattvaṃ yāvatsattvaṃ prasīdati ,
nirākāre pare tattve tataḥ sthitirakṛtrimā 35
35. sākāram bhaja tāvat tvam yāvat sattvam prasīdati
nirākāre pare tattve tataḥ sthitiḥ akṛtrimā
35. tvam tāvat sākāram bhaja yāvat sattvam prasīdati
tataḥ nirākāre pare tattve sthitiḥ akṛtrimā
35. You should worship the manifest form until your inner being (sattva) becomes serene. After that, dwelling in the formless (nirākāra) Supreme Reality (tattva) is spontaneous and natural.
इमामुद्दामतमसो जित्वा सत्त्वबलाद्ध्रुवम् ।
यमस्यानुसराध्वानं विश्वस्तेनान्तरात्मना ॥ ३६ ॥
imāmuddāmatamaso jitvā sattvabalāddhruvam ,
yamasyānusarādhvānaṃ viśvastenāntarātmanā 36
36. imām uddāmatamasaḥ jitvā sattvabalāt dhruvam
yamasya anusara adhvānam viśvastena antarātmanā
36. dhruvam sattvabalāt imām uddāmatamasaḥ jitvā
viśvastena antarātmanā yamasya adhvānam anusara
36. Having certainly conquered this delusion, characterized by immense darkness, by the strength of sattva, follow the path of Yama with a confident inner self (antarātman).
समाधाय क्षणं पश्य प्रत्यगात्मानमात्मना ।
इयं विभातु सा व्यक्तं प्राग्बुद्धिरजनी तव ॥ ३७ ॥
samādhāya kṣaṇaṃ paśya pratyagātmānamātmanā ,
iyaṃ vibhātu sā vyaktaṃ prāgbuddhirajanī tava 37
37. samādhāya kṣaṇaṃ paśya pratyagātmānam ātmanā |
iyam vibhātu sā vyaktam prāgbuddhiḥ ajanī tava ||
37. kṣaṇaṃ samādhāya ātmanā pratyagātmānaṃ paśya
tava iyam sā prāgbuddhiḥ ajanī vyaktaṃ vibhātu
37. Concentrating for a moment, perceive the inner self (ātman) with your own self. Let that primordial understanding (prāgbuddhi) of yours, which has arisen, now manifest clearly.
कृतं पुरुषकारेण केवलेन च कर्मणा ।
महेशानुग्रहादेव प्राप्तव्यं प्राप्यते नरैः ॥ ३८ ॥
kṛtaṃ puruṣakāreṇa kevalena ca karmaṇā ,
maheśānugrahādeva prāptavyaṃ prāpyate naraiḥ 38
38. kṛtam puruṣakāreṇa kevalena ca karmaṇā | maheśa
anugrahāt eva prāptavyam prāpyate naraiḥ ||
38. puruṣakāreṇa kevalena ca karmaṇā kṛtaṃ
prāptavyaṃ naraiḥ maheśa anugrahāt eva prāpyate
38. Whatever is accomplished by human effort (puruṣakāra) and indeed, solely by [past] action (karma) – that which is to be attained is attained by human beings only through the grace of the Great Lord (Maheśa).
नाभिजात्यं न चारित्र्यं न नयो न च विक्रमः ।
बलवन्ति पुराणानि सखे कर्माणि केवलम् ॥ ३९ ॥
nābhijātyaṃ na cāritryaṃ na nayo na ca vikramaḥ ,
balavanti purāṇāni sakhe karmāṇi kevalam 39
39. na abhijātyam na cāritryam na nayaḥ na ca vikramaḥ
| balavanti purāṇāni sakhe karmāṇi kevalam ||
39. sakhe,
na abhijātyam na cāritryam na nayaḥ na ca vikramaḥ [balavān asti] kevalam purāṇāni karmāṇi balavanti [santi]
39. Neither noble lineage, nor good conduct, nor prudent policy, nor valor [are truly strong]. O friend, only ancient actions (karma) are powerful.
अप्रतर्क्यात्प्रतीकारात्किमेवमवसीदसि ।
न लुम्पति ललाटस्थामीश्वरोऽप्यक्षरावलिम् ॥ ४० ॥
apratarkyātpratīkārātkimevamavasīdasi ,
na lumpati lalāṭasthāmīśvaro'pyakṣarāvalim 40
40. apratarkyāt pratīkārāt kim evam avasīdasi | na
lumpati lalāṭasthām īśvaraḥ api akṣarāvalim ||
40. apratarkyāt pratīkārāt evam kim avasīdasi?
īśvaraḥ api lalāṭasthām akṣarāvalim na lumpati
40. Why do you thus despond over an incomprehensible remedy? Even the Lord (īśvara) himself does not erase the line of letters (akṣarāvali) inscribed on the forehead.
क्व चिद्वक्ता क्व वैदग्ध्यं क्व चेयं मोहवल्लरी ।
अचिन्तनीया नियतिर्यदियं द्वन्द्वमाहिता ॥ ४१ ॥
kva cidvaktā kva vaidagdhyaṃ kva ceyaṃ mohavallarī ,
acintanīyā niyatiryadiyaṃ dvandvamāhitā 41
41. kva cit vaktā kva vaidagdhyam kva ca iyam mohavallarī
acintanīyā niyatiḥ yat iyam dvandvam āhitā
41. kva cit vaktā kva vaidagdhyam kva ca iyam mohavallarī
niyatiḥ acintanīyā yat iyam dvandvam āhitā ॥
41. Where is the speaker? Where is the cleverness? And where is this creeper of delusion (māyā)? Destiny (niyati) is truly inconceivable, for this (creeper of delusion) is instilled with duality (dvandva).
हे भरद्वाज मोहं त्वं विवेकेन जहि स्फुटम् ।
असामान्यमिदानीं त्वं ज्ञानं प्राप्स्यस्यसंशयम् ॥ ४२ ॥
he bharadvāja mohaṃ tvaṃ vivekena jahi sphuṭam ,
asāmānyamidānīṃ tvaṃ jñānaṃ prāpsyasyasaṃśayam 42
42. he bharadvāja moham tvam vivekena jahi sphuṭam
asāmānyam idānīm tvam jñānam prāpsyasi asaṃśayam
42. he bharadvāja ! tvam vivekena sphuṭam moham jahi
idānīm tvam asāmānyam jñānam asaṃśayam prāpsyasi ॥
42. O Bhāradvāja, clearly overcome your delusion (moha) with discrimination. Now, you will undoubtedly attain uncommon knowledge (jñāna).
दूरमुत्सहते राजा महासत्त्वो महापदि ।
अल्पसत्त्वो जनः शोचत्यल्पेऽपि हि परिक्षते ॥ ४३ ॥
dūramutsahate rājā mahāsattvo mahāpadi ,
alpasattvo janaḥ śocatyalpe'pi hi parikṣate 43
43. dūram utsahate rājā mahāsattvaḥ mahāpadi
alpasattvaḥ janaḥ śocati alpe api hi parikṣate
43. mahāsattvaḥ rājā mahāpadi dūram utsahate
alpasattvaḥ janaḥ alpe api hi parikṣate śocati ॥
43. A king possessing great courage (mahāsattva) strives effectively even in a great calamity. In contrast, a person of little courage (alpasattva) grieves even over a slight loss or injury.
बोधः पुण्यपराधीनः प्रथते बहुजन्मभिः ।
अनुमीयेत धीरेषु जीवन्मुक्तेषु कार्यतः ॥ ४४ ॥
bodhaḥ puṇyaparādhīnaḥ prathate bahujanmabhiḥ ,
anumīyeta dhīreṣu jīvanmukteṣu kāryataḥ 44
44. bodhaḥ puṇyaparādhīnaḥ prathate bahujanmabhiḥ
anumīyeta dhīreṣu jīvanmukteṣu kāryataḥ
44. puṇyaparādhīnaḥ bodhaḥ bahujanmabhiḥ prathate
dhīreṣu jīvanmukteṣu kāryataḥ anumīyeta ॥
44. Enlightenment (bodha), which is dependent on accumulated merit (puṇya), develops and becomes manifest over many lifetimes. It can be inferred from the conduct (kāryataḥ) of the steadfast and those who are liberated while living (jīvanmukta).
द्विषद्भूतेन येनैव कर्मणा बन्ध ईदृशः ।
सुहृद्भूतेन तेनैव मोक्षमाप्स्यसि पुत्रक ॥ ४५ ॥
dviṣadbhūtena yenaiva karmaṇā bandha īdṛśaḥ ,
suhṛdbhūtena tenaiva mokṣamāpsyasi putraka 45
45. dviṣadbhūtena yena eva karmaṇā bandhaḥ īdṛśaḥ
suhṛdbhūtena tena eva mokṣam āpsyasi putrakā
45. putrakā yena eva dviṣadbhūtena karmaṇā īdṛśaḥ
bandhaḥ tena eva suhṛdbhūtena mokṣam āpsyasi
45. O dear son, by that very action (karma) which acted as an enemy and caused such bondage, by that same action, when it acts as a friend, you will attain liberation (mokṣa).
सतां सत्कर्मसंवेगः पुराणं प्रणुदन्नयम् ।
वर्षौघ इव भूतानां दवानलमसेचयत् ॥ ४६ ॥
satāṃ satkarmasaṃvegaḥ purāṇaṃ praṇudannayam ,
varṣaugha iva bhūtānāṃ davānalamasecayat 46
46. satām satkarmasaṃvegaḥ purāṇam praṇudan ayam
varṣaughaḥ iva bhūtānām davānalam asecayat
46. ayam satām satkarmasaṃvegaḥ purāṇam praṇudan
varṣaughaḥ iva bhūtānām davānalam asecayat
46. This intense zeal for good actions (karma) from the virtuous, dispelling past (misfortunes), extinguished the forest fire (of past negative karma) for beings, just as a torrent of rain would douse a wildfire.
सखे संन्यस्य कर्माणि ब्रह्मणः प्रणयी भव ।
नेष्यसे यदि संसारचक्रावर्तभ्रमः शमम् ॥ ४७ ॥
sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava ,
neṣyase yadi saṃsāracakrāvartabhramaḥ śamam 47
47. sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava
na iṣyase yadi saṃsāracakrāvartabhramaḥ śamam
47. sakhe yadi saṃsāracakrāvartabhramaḥ śamam na
iṣyase karmāṇi saṃnyasya brahmaṇaḥ praṇayī bhava
47. O friend, if you do not desire the cessation of the revolving delusion of the cycle of transmigration (saṃsāra), then renounce all actions (karma) and become devoted to Brahman.
तावदेतद्विकल्पोत्थमिदं यावद्बहिर्ग्रहः ।
प्रतिकूलोऽब्धिरुल्लोले केवलं निश्चले जले ॥ ४८ ॥
tāvadetadvikalpotthamidaṃ yāvadbahirgrahaḥ ,
pratikūlo'bdhirullole kevalaṃ niścale jale 48
48. tāvat etat vikalpottham idam yāvat bahirgrahaḥ
pratikūlaḥ abdhiḥ ullole kevalam niścale jale
48. yāvat bahirgrahaḥ tāvat idam etat vikalpottham
abdhiḥ kevalam ullole pratikūlaḥ niścale jale
48. This (illusion of separateness) arising from mental constructs and external grasping exists only as long as (the mind is agitated), just as the ocean appears hostile only when its waters are turbulent, but in tranquil water, it is merely still.
अयं किमन्धकरणस्त्वया शोकोऽवलम्ब्यते ।
निर्वाहयतु सैव त्वां प्रज्ञायष्टिरभङ्गुरा ॥ ४९ ॥
ayaṃ kimandhakaraṇastvayā śoko'valambyate ,
nirvāhayatu saiva tvāṃ prajñāyaṣṭirabhaṅgurā 49
49. ayam kim andhakaraṇaḥ tvayā śokaḥ avalambyate
nirvāhayatu sā eva tvām prajñāyaṣṭiḥ abhaṅgurā
49. tvayā ayam andhakaraṇaḥ śokaḥ kim avalambyate
sā eva abhaṅgurā prajñāyaṣṭiḥ tvām nirvāhayatu
49. Why do you cling to this sorrow that blinds you? Let that indestructible staff of wisdom itself guide you through.
न जातु ते विगण्यन्ते गणनासु गरीयसाम् ।
ये तरङ्गैस्तृणानीव ह्रियन्ते हर्षशोकयोः ॥ ५० ॥
na jātu te vigaṇyante gaṇanāsu garīyasām ,
ye taraṅgaistṛṇānīva hriyante harṣaśokayoḥ 50
50. na jātu te vigaṇyante gaṇanāsu garīyasām ye
taraṅgaiḥ tṛṇāni iva hriyante harṣaśokayoḥ
50. ye harṣaśokayoḥ taraṅgaiḥ tṛṇāni iva hriyante
te garīyasām gaṇanāsu na jātu vigaṇyante
50. Those who are swept away by joy and sorrow (harṣaśoka) like blades of grass by waves are never counted among the esteemed in the reckonings of the great.
समारूढं दशादोलामहोरात्रमिदं जगत् ।
क्रीड्यते षड्विधैः प्रेङ्खैः सखे किमिति खिद्यते ॥ ५१ ॥
samārūḍhaṃ daśādolāmahorātramidaṃ jagat ,
krīḍyate ṣaḍvidhaiḥ preṅkhaiḥ sakhe kimiti khidyate 51
51. samārūḍham daśādolām ahorātram idam jagat krīḍyate
ṣaḍvidhaiḥ preṅkhaiḥ sakhe kim iti khidyate
51. sakhe idam jagat ahorātram daśādolām samārūḍham
ṣaḍvidhaiḥ preṅkhaiḥ krīḍyate kim iti khidyate
51. This world (jagat), constantly (day and night) mounted on the swing of various states, is playfully moved by six types of oscillations. O friend, why do you feel distressed?
सूते संहरति क्षिप्रं पुनः सृजति हन्ति च ।
जगन्ति बहुपर्यायैः काल एव कुतूहली ॥ ५२ ॥
sūte saṃharati kṣipraṃ punaḥ sṛjati hanti ca ,
jaganti bahuparyāyaiḥ kāla eva kutūhalī 52
52. sūte saṃharati kṣipram punaḥ sṛjati hanti
ca jaganti bahuparyāyaiḥ kālaḥ eva kutūhalī
52. kutūhalī kālaḥ eva kṣipram jaganti sūte
saṃharati punaḥ sṛjati ca hanti bahuparyāyaiḥ
52. Time (kāla) itself, ever-curious and sportive, quickly brings forth, destroys, and then again creates and annihilates worlds through countless cycles of change.
न विशेषग्रहः कश्चिन्न च कश्चिन्न कश्चन ।
जन्तुष्वभ्यवहार्येषु प्राक्रम्य कालभोगिनः ॥ ५३ ॥
na viśeṣagrahaḥ kaścinna ca kaścinna kaścana ,
jantuṣvabhyavahāryeṣu prākramya kālabhoginaḥ 53
53. na viśeṣagrahaḥ kaścit na ca kaścit na kaścana
jantuṣu abhyavahāryeṣu prākramya kālabhoginaḥ
53. kālabhoginaḥ prākramya abhyavahāryeṣu jantuṣu
kaścit viśeṣagrahaḥ na ca kaścit na kaścana na
53. Time, the devourer, makes no specific distinctions among creatures destined for consumption; no one, whether particular or general, is excluded when its power is exerted.
का कथा मर्त्यपिण्डानां निमेषान्तरवासिनाम् ।
अपि देवनिकाया ये तेऽपि दुष्कालगोचराः ॥ ५४ ॥
kā kathā martyapiṇḍānāṃ nimeṣāntaravāsinām ,
api devanikāyā ye te'pi duṣkālagocarāḥ 54
54. kā kathā martyapiṇḍānām nimeṣāntaravāsinām
api devanikāyāḥ ye te api duṣkālagocarāḥ
54. nimeṣāntaravāsinām martyapiṇḍānām kā kathā?
ye api devanikāyāḥ te api duṣkālagocarāḥ
54. What is there to say about mortal bodies, which reside but for the briefest moment? Even those who are assemblies of gods, they too fall within the grasp of destructive time (kāla).
स्वयं नृत्यसि किं प्रीतो विपत्तौ विकलेन्द्रियः ।
क्षणं निश्चलमासीनः पश्य संसारनाटकम् ॥ ५५ ॥
svayaṃ nṛtyasi kiṃ prīto vipattau vikalendriyaḥ ,
kṣaṇaṃ niścalamāsīnaḥ paśya saṃsāranāṭakam 55
55. svayam nṛtyasi kim prītaḥ vipattau vikalendriyaḥ
kṣaṇam niścalam āsīnaḥ paśya saṃsāranāṭakam
55. svayam vipattau vikalendriyaḥ kim prītaḥ nṛtyasi?
kṣaṇam niścalam āsīnaḥ saṃsāranāṭakam paśya
55. Why do you yourself dance as if delighted, with bewildered senses, amidst misfortune? Sit motionless for a moment, and behold the drama of cyclic existence (saṃsāra).
अस्यानेकतरङ्गस्य जगतः क्षणभङ्गिनः ।
न विषीदति मनस्वी भरद्वाज मनागपि ॥ ५६ ॥
asyānekataraṅgasya jagataḥ kṣaṇabhaṅginaḥ ,
na viṣīdati manasvī bharadvāja manāgapi 56
56. asya anekataraṅgasya jagataḥ kṣaṇabhaṅginaḥ
na viṣīdati manasvī bharadvāja manāk api
56. bharadvāja,
manasvī asya anekataraṅgasya kṣaṇabhaṅginaḥ jagataḥ manāk api na viṣīdati
56. O Bharadvaja, a resolute person does not grieve even a little over this world, which has countless waves and is fleeting.
त्यज शोकममङ्गल्यं मङ्गलानि विचिन्तय ।
चिदानन्दघनं स्वच्छमात्मानं च विभावय ॥ ५७ ॥
tyaja śokamamaṅgalyaṃ maṅgalāni vicintaya ,
cidānandaghanaṃ svacchamātmānaṃ ca vibhāvaya 57
57. tyaja śokam amaṅgalyam maṅgalāni vicintaya
cidānandaghanam svaccham ātmānam ca vibhāvaya
57. tyaja śokam amaṅgalyam maṅgalāni vicintaya ca
cidānandaghanam svaccham ātmānam vibhāvaya
57. Give up inauspicious sorrow and contemplate auspicious things. And realize your pure self (ātman), which is entirely consciousness and bliss.
देवद्विजगुरुश्रद्धाभरबन्धुरचेतसाम् ।
सदागमप्रमाणानां महेशानुग्रहो भवेत् ॥ ५८ ॥
devadvijaguruśraddhābharabandhuracetasām ,
sadāgamapramāṇānāṃ maheśānugraho bhavet 58
58. devadvijaguruśraddhābharabandhuracetasām
sadāgamapramāṇānām maheśānugrahaḥ bhavet
58. devadvijaguruśraddhābharabandhuracetasām
sadāgamapramāṇānām maheśānugrahaḥ bhavet
58. The grace (anugraha) of Maheśa (Lord Śiva) will be bestowed upon those whose minds are firmly fixed by profound faith (śraddhā) in gods, twice-born (dvija) persons, and gurus, and who regard the true scriptures as their ultimate authority.
भरद्वाज उवाच ।
ज्ञातं तव प्रसादेन सर्वमेतदशेषतः ।
न वैराग्यात्परो बन्धुर्न संसारात्परो रिपुः ॥ ५९ ॥
bharadvāja uvāca ,
jñātaṃ tava prasādena sarvametadaśeṣataḥ ,
na vairāgyātparo bandhurna saṃsārātparo ripuḥ 59
59. bharadvājaḥ uvāca jñātam tava prasādena sarvam etat
aśeṣataḥ na vairāgyāt paraḥ bandhuḥ na saṃsārāt paraḥ ripuḥ
59. bharadvājaḥ uvāca tava prasādena etat sarvam aśeṣataḥ
jñātam na vairāgyāt paraḥ bandhuḥ na saṃsārāt paraḥ ripuḥ
59. Bharadvāja said: "Through your grace, all of this has been completely understood by me. There is no greater friend than dispassion (vairāgya), and no greater enemy than the cycle of transmigration (saṃsāra)."
इदानीं श्रोतुमिच्छामि वसिष्ठेनोपपादितम् ।
ज्ञानसारमशेषेण ग्रन्थेनोक्तं पदात्मना ॥ ६० ॥
idānīṃ śrotumicchāmi vasiṣṭhenopapāditam ,
jñānasāramaśeṣeṇa granthenoktaṃ padātmanā 60
60. idānīm śrotum icchāmi vasiṣṭhena upapāditam
jñānasāram aśeṣeṇa granthena uktam padātmanā
60. idānīm vasiṣṭhena upapāditam aśeṣeṇa granthena
padātmanā uktam jñānasāram śrotum icchāmi
60. Now I wish to hear, in its entirety, the essence of knowledge (jñāna) that was expounded by Vasiṣṭha and articulated through the text in words.
श्रीवाल्मीकिरुवाच ।
भरद्वाज श्रृणुष्वेदं महाज्ञानं विमुक्तिदम् ।
यस्य श्रवणमात्रेण भवाब्धौ न निमज्जसि ॥ ६१ ॥
śrīvālmīkiruvāca ,
bharadvāja śrṛṇuṣvedaṃ mahājñānaṃ vimuktidam ,
yasya śravaṇamātreṇa bhavābdhau na nimajjasi 61
61. śrīvālmīkiḥ uvāca bharadvāja śṛṇuṣva idam mahājñānam
vimuktidam yasya śravaṇamātreṇa bhavābdhau na nimajjasi
61. śrīvālmīkiḥ uvāca bharadvāja idam mahājñānam vimuktidam
śṛṇuṣva yasya śravaṇamātreṇa bhavābdhau na nimajjasi
61. Śrī Vālmīki said: O Bharadvāja, listen to this great knowledge that bestows final liberation (mokṣa). By merely hearing it, you will not sink into the ocean of worldly existence (saṃsāra).
संहृतिस्थितिसंभूतिभेदैर्योऽनेकधा स्थितः ।
एकोऽपि सन्नमस्तस्मै सच्चिदानन्दमूर्तये ॥ ६२ ॥
saṃhṛtisthitisaṃbhūtibhedairyo'nekadhā sthitaḥ ,
eko'pi sannamastasmai saccidānandamūrtaye 62
62. saṃhṛtisthitisaṃbhūtibhedaiḥ yaḥ anekadhā sthitaḥ
ekaḥ api san namaḥ tasmai saccidānandamūrtaye
62. yaḥ saṃhṛtisthitisaṃbhūtibhedaiḥ anekadhā sthitaḥ
ekaḥ api san tasmai saccidānandamūrtaye namaḥ
62. Salutations to that embodiment of truth, consciousness, and bliss (saccidānanda), who, though one, exists in many ways through the distinctions of dissolution, sustenance, and creation.
कृते प्रपञ्चविलये यथा तत्त्वं प्रकाशते ।
तवोपायं प्रवक्ष्यामि संक्षेपाच्छ्रुतिशासनात् ॥ ६३ ॥
kṛte prapañcavilaye yathā tattvaṃ prakāśate ,
tavopāyaṃ pravakṣyāmi saṃkṣepācchrutiśāsanāt 63
63. kṛte prapañcavilaye yathā tattvam prakāśate
tava upāyam pravakṣyāmi saṃkṣepāt śrutiśāsanāt
63. yathā prapañcavilaye kṛte tattvam prakāśate
tava upāyam śrutiśāsanāt saṃkṣepāt pravakṣyāmi
63. Just as the true nature (tattva) shines forth when the cosmic illusion (prapañca) dissolves, I will concisely explain to you the means for this, in accordance with the injunctions of the scriptures (śruti).
पूर्वापरविचारार्हा कथं नष्टा तव स्मृतिः ।
तयैव ज्ञायते सर्वं करामलकवत्स्वयम् ॥ ६४ ॥
pūrvāparavicārārhā kathaṃ naṣṭā tava smṛtiḥ ,
tayaiva jñāyate sarvaṃ karāmalakavatsvayam 64
64. pūrvāparavicārārhā katham naṣṭā tava smṛtiḥ
tayā eva jñāyate sarvam karāmalakavat svayam
64. katham tava pūrvāparavicārārhā smṛtiḥ naṣṭā
tayā eva sarvam karāmalakavat svayam jñāyate
64. How is your memory, which is capable of discerning cause and effect, lost? Through that very memory, everything becomes known clearly, as if it were an amalaka fruit held in one's hand.
स्वयं विचार्यं स्वयमेव चेतसा तत्प्राप्यते येन न शोचते पुनः ।
सत्संगसच्छास्त्रविवेकतः पुनर्वैराग्ययुक्तेन विभाव्यमेतत् ॥ ६५ ॥
svayaṃ vicāryaṃ svayameva cetasā tatprāpyate yena na śocate punaḥ ,
satsaṃgasacchāstravivekataḥ punarvairāgyayuktena vibhāvyametat 65
65. svayam vicāryam svayam eva cetasā
tat prāpyate yena na śocate punaḥ
satsaṅgasacchāstravivekataḥ punaḥ
vairāgyayuktena vibhāvyam etat
65. etat svayam eva cetasā vicāryam.
yena tat prāpyate,
[saḥ] punaḥ na śocate.
punaḥ etat satsaṅgasacchāstravivekataḥ vairāgyayuktena vibhāvyam.
65. This truth is to be reflected upon by one's own mind. That [truth] is attained by which one no longer grieves. This [truth] should be further realized by someone endowed with dispassion (vairāgya), through discrimination arising from good company (satsaṅga) and authentic scriptures.

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 Chapter 127 (current chapter) 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