योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-128
Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवाल्मीकिरुवाच ।
शान्तो दान्तश्चोपरतो निषिद्धात्काम्यकर्मणः ।
विषयेन्द्रियसंश्लेषसुखाच्च श्रद्धयान्वितः ॥ १ ॥
शान्तो दान्तश्चोपरतो निषिद्धात्काम्यकर्मणः ।
विषयेन्द्रियसंश्लेषसुखाच्च श्रद्धयान्वितः ॥ १ ॥
śrīvālmīkiruvāca ,
śānto dāntaścoparato niṣiddhātkāmyakarmaṇaḥ ,
viṣayendriyasaṃśleṣasukhācca śraddhayānvitaḥ 1
śānto dāntaścoparato niṣiddhātkāmyakarmaṇaḥ ,
viṣayendriyasaṃśleṣasukhācca śraddhayānvitaḥ 1
1.
śrīvālmīkiḥ uvāca śāntaḥ dāntaḥ ca uparataḥ niṣiddhāt
kāmyakarmaṇaḥ viṣayendriyasaṃśleṣasukhāt ca śraddhayānvitaḥ
kāmyakarmaṇaḥ viṣayendriyasaṃśleṣasukhāt ca śraddhayānvitaḥ
1.
śrīvālmīkiḥ uvāca.
[saḥ] śāntaḥ dāntaḥ ca.
niṣiddhāt kāmyakarmaṇaḥ ca viṣayendriyasaṃśleṣasukhāt uparataḥ śraddhayānvitaḥ [bhavet].
[saḥ] śāntaḥ dāntaḥ ca.
niṣiddhāt kāmyakarmaṇaḥ ca viṣayendriyasaṃśleṣasukhāt uparataḥ śraddhayānvitaḥ [bhavet].
1.
Śrī Vālmīki said: One should be calm, self-controlled, and abstinent from prohibited actions as well as from actions driven by desire (kāmya karma). [One should also be abstinent] from the pleasure derived from the contact between sense objects and the senses, and endowed with faith (śraddhā).
मृद्वासने समासीनो जितचित्तेन्द्रियक्रियः ।
ओमित्युच्चारयेत्तावन्मनो यावत्प्रसीदति ॥ २ ॥
ओमित्युच्चारयेत्तावन्मनो यावत्प्रसीदति ॥ २ ॥
mṛdvāsane samāsīno jitacittendriyakriyaḥ ,
omityuccārayettāvanmano yāvatprasīdati 2
omityuccārayettāvanmano yāvatprasīdati 2
2.
mṛdāsane samāsīnaḥ jitacittendriyakriyaḥ om
iti uccārayet tāvat manaḥ yāvat prasīdati
iti uccārayet tāvat manaḥ yāvat prasīdati
2.
jitacittendriyakriyaḥ mṛdāsane samāsīnaḥ,
manaḥ yāvat prasīdati tāvat om iti uccārayet.
manaḥ yāvat prasīdati tāvat om iti uccārayet.
2.
Seated on a soft mat [made of grass or clay], with the activities of their mind and senses controlled, one should chant 'Om' until their mind becomes tranquil.
प्राणायामं ततः कुर्यादन्तःकरणशुद्धये ।
इन्द्रियाण्याहरेत्पश्चाद्विषयेभ्यः शनैःशनैः ॥ ३ ॥
इन्द्रियाण्याहरेत्पश्चाद्विषयेभ्यः शनैःशनैः ॥ ३ ॥
prāṇāyāmaṃ tataḥ kuryādantaḥkaraṇaśuddhaye ,
indriyāṇyāharetpaścādviṣayebhyaḥ śanaiḥśanaiḥ 3
indriyāṇyāharetpaścādviṣayebhyaḥ śanaiḥśanaiḥ 3
3.
prāṇāyāmam tataḥ kuryāt antaḥkaraṇaśuddhaye
indriyāṇi āharet paścāt viṣayebhyaḥ śanaiḥ śanaiḥ
indriyāṇi āharet paścāt viṣayebhyaḥ śanaiḥ śanaiḥ
3.
tataḥ antaḥkaraṇaśuddhaye prāṇāyāmam kuryāt.
paścāt indriyāṇi viṣayebhyaḥ śanaiḥ śanaiḥ āharet.
paścāt indriyāṇi viṣayebhyaḥ śanaiḥ śanaiḥ āharet.
3.
Thereafter, one should perform breath control (prāṇāyāma) for the purification of the inner instrument (antaḥkaraṇa). Afterwards, one should gradually withdraw the senses from their objects.
देहेन्द्रियमनोबुद्धिक्षेत्रज्ञानां च संभवः ।
यस्माद्भवति तज्ज्ञात्वा तेषु पश्चाद्विलापयेत् ॥ ४ ॥
यस्माद्भवति तज्ज्ञात्वा तेषु पश्चाद्विलापयेत् ॥ ४ ॥
dehendriyamanobuddhikṣetrajñānāṃ ca saṃbhavaḥ ,
yasmādbhavati tajjñātvā teṣu paścādvilāpayet 4
yasmādbhavati tajjñātvā teṣu paścādvilāpayet 4
4.
dehendriyamanobuddhīkṣetrajñānām ca saṃbhavaḥ
yasmāt bhavati tat jñātvā teṣu paścāt vilāpayet
yasmāt bhavati tat jñātvā teṣu paścāt vilāpayet
4.
yasmāt dehendriyamanobuddhīkṣetrajñānām ca
saṃbhavaḥ bhavati tat jñātvā paścāt teṣu vilāpayet
saṃbhavaḥ bhavati tat jñātvā paścāt teṣu vilāpayet
4.
One should know that from which the body, senses, mind, intellect, and the knower of the field (ātman) originate, and then afterwards, dissolve them into it.
विराजि प्रथमं स्थित्वा तत्रात्मनि ततः परम् ।
अव्याकृते स्थितः पश्चात्स्थितः परमकारणे ॥ ५ ॥
अव्याकृते स्थितः पश्चात्स्थितः परमकारणे ॥ ५ ॥
virāji prathamaṃ sthitvā tatrātmani tataḥ param ,
avyākṛte sthitaḥ paścātsthitaḥ paramakāraṇe 5
avyākṛte sthitaḥ paścātsthitaḥ paramakāraṇe 5
5.
virāji prathamam sthitvā tatra ātmani tataḥ param
avyākṛte sthitaḥ paścāt sthitaḥ paramakāraṇe
avyākṛte sthitaḥ paścāt sthitaḥ paramakāraṇe
5.
prathamam virāji sthitvā,
tataḥ tatra ātmani param avyākṛte sthitaḥ,
paścāt paramakāraṇe sthitaḥ
tataḥ tatra ātmani param avyākṛte sthitaḥ,
paścāt paramakāraṇe sthitaḥ
5.
First, having established oneself in Virāj, then in that universal self (ātman), one subsequently abides in the unmanifested (prakṛti), and finally in the ultimate cause.
मांसादिपार्थिवं भागं पृथिव्यां प्रविलापयेत् ।
आप्यं रक्तादिकं चाप्सु तैजसं तेजसि क्षिपेत् ॥ ६ ॥
आप्यं रक्तादिकं चाप्सु तैजसं तेजसि क्षिपेत् ॥ ६ ॥
māṃsādipārthivaṃ bhāgaṃ pṛthivyāṃ pravilāpayet ,
āpyaṃ raktādikaṃ cāpsu taijasaṃ tejasi kṣipet 6
āpyaṃ raktādikaṃ cāpsu taijasaṃ tejasi kṣipet 6
6.
māṃsādipārthivam bhāgam pṛthivyām pravilāpayet
āpyam raktādikam ca apsu taijasam tejasi kṣipet
āpyam raktādikam ca apsu taijasam tejasi kṣipet
6.
māṃsādipārthivam bhāgam pṛthivyām pravilāpayet
āpyam raktādikam ca apsu taijasam tejasi kṣipet
āpyam raktādikam ca apsu taijasam tejasi kṣipet
6.
One should dissolve the earthly portion, such as flesh and other solid components, into the earth element. And the watery portion, like blood and other fluids, one should dissolve into the water element, while the fiery portion should be dissolved into the fire element.
वायव्यं च महावायौ नाभसं नभसि क्षिपेत् ।
पृथिव्यादिषु विन्यस्य चेन्द्रियाण्यात्मयोनिषु ॥ ७ ॥
पृथिव्यादिषु विन्यस्य चेन्द्रियाण्यात्मयोनिषु ॥ ७ ॥
vāyavyaṃ ca mahāvāyau nābhasaṃ nabhasi kṣipet ,
pṛthivyādiṣu vinyasya cendriyāṇyātmayoniṣu 7
pṛthivyādiṣu vinyasya cendriyāṇyātmayoniṣu 7
7.
vāyavyam ca mahāvāyau nābhasam nabhasi kṣipet
pṛthivyādiṣu vinyasya ca indriyāṇi ātmayoniṣu
pṛthivyādiṣu vinyasya ca indriyāṇi ātmayoniṣu
7.
vāyavyam ca mahāvāyau kṣipet,
nābhasam ca nabhasi kṣipet,
indriyāṇi ca pṛthivyādiṣu ātmayoniṣu vinyasya
nābhasam ca nabhasi kṣipet,
indriyāṇi ca pṛthivyādiṣu ātmayoniṣu vinyasya
7.
And one should dissolve the airy portion into the great wind element, and the etheric portion into the ether element. And having resolved the sense organs into their respective elemental origins, such as earth and the other elements.
श्रोत्रादिलक्षणोपेतां कर्तुर्भोगप्रसिद्धये ।
दिक्षु न्यस्यात्मनः श्रोत्रं त्वचं विद्युति निक्षिपेत् ॥ ८ ॥
दिक्षु न्यस्यात्मनः श्रोत्रं त्वचं विद्युति निक्षिपेत् ॥ ८ ॥
śrotrādilakṣaṇopetāṃ karturbhogaprasiddhaye ,
dikṣu nyasyātmanaḥ śrotraṃ tvacaṃ vidyuti nikṣipet 8
dikṣu nyasyātmanaḥ śrotraṃ tvacaṃ vidyuti nikṣipet 8
8.
śrotrādilakṣaṇopetām kartuḥ bhogaprasiddhaye dikṣu
nyasya ātmanaḥ śrotram tvacam vidyuti nikṣipet
nyasya ātmanaḥ śrotram tvacam vidyuti nikṣipet
8.
kartuḥ bhogaprasiddhaye śrotrādilakṣaṇopetām
ātmanaḥ śrotram dikṣu nyasya tvacam vidyuti nikṣipet
ātmanaḥ śrotram dikṣu nyasya tvacam vidyuti nikṣipet
8.
For the manifestation of the enjoyer's (kartṛ) experience, one should place the individual self's (ātman) ear in the directions; and one should place the skin, which is endowed with characteristics beginning with the ear, into lightning.
चक्षुरादित्यबिम्बे च जिह्वामप्सु विनिक्षिपेत् ।
प्राणं वायौ वाचमग्नौ पाणिमिन्द्रे विनिक्षिपेत् ॥ ९ ॥
प्राणं वायौ वाचमग्नौ पाणिमिन्द्रे विनिक्षिपेत् ॥ ९ ॥
cakṣurādityabimbe ca jihvāmapsu vinikṣipet ,
prāṇaṃ vāyau vācamagnau pāṇimindre vinikṣipet 9
prāṇaṃ vāyau vācamagnau pāṇimindre vinikṣipet 9
9.
cakṣuḥ ādityabimbe ca jihvām apsu vinikṣipet
prāṇam vāyau vācam agnau pāṇim indre vinikṣipet
prāṇam vāyau vācam agnau pāṇim indre vinikṣipet
9.
cakṣuḥ ādityabimbe ca jihvām apsu vinikṣipet
prāṇam vāyau vācam agnau pāṇim indre vinikṣipet
prāṇam vāyau vācam agnau pāṇim indre vinikṣipet
9.
And one should place the eye in the sun's orb, the tongue in the waters, the breath (prāṇa) in the wind, speech in fire, and the hands in Indra.
विष्णौ तथात्मनः पादौ पायुं मित्रे तथैव च ।
उपस्थं कश्यपे न्यस्य मनश्चन्द्रे निवेशयेत् ॥ १० ॥
उपस्थं कश्यपे न्यस्य मनश्चन्द्रे निवेशयेत् ॥ १० ॥
viṣṇau tathātmanaḥ pādau pāyuṃ mitre tathaiva ca ,
upasthaṃ kaśyape nyasya manaścandre niveśayet 10
upasthaṃ kaśyape nyasya manaścandre niveśayet 10
10.
viṣṇau tathā ātmanaḥ pādau pāyum mitre tathā eva
ca upastham kaśyape nyasya manaḥ candre niveśayet
ca upastham kaśyape nyasya manaḥ candre niveśayet
10.
tathā ātmanaḥ pādau viṣṇau pāyum mitre tathā eva
ca upastham kaśyape nyasya manaḥ candre niveśayet
ca upastham kaśyape nyasya manaḥ candre niveśayet
10.
Likewise, one should place the feet of the individual self (ātman) in Viṣṇu, and similarly the anus in Mitra. Having placed the genitals in Kaśyapa, one should then place the mind in the moon.
बुद्धिं ब्रह्मणि संयच्छेदेताः करणदेवताः ।
इन्द्रियव्यपदेशेन व्यादिश्यन्ते च देवताः ॥ ११ ॥
इन्द्रियव्यपदेशेन व्यादिश्यन्ते च देवताः ॥ ११ ॥
buddhiṃ brahmaṇi saṃyacchedetāḥ karaṇadevatāḥ ,
indriyavyapadeśena vyādiśyante ca devatāḥ 11
indriyavyapadeśena vyādiśyante ca devatāḥ 11
11.
buddhim brahmaṇi saṃyacchet etāḥ karaṇadevatāḥ
indriyavyapadeśena vyādiśyante ca devatāḥ
indriyavyapadeśena vyādiśyante ca devatāḥ
11.
buddhim brahmaṇi saṃyacchet etāḥ karaṇadevatāḥ
ca indriyavyapadeśena devatāḥ vyādiśyante
ca indriyavyapadeśena devatāḥ vyādiśyante
11.
One should restrain the intellect in the supreme reality (brahman). These are the deities of the sense organs. And these deities are indeed designated by the name 'sense organ'.
श्रुतिवाक्यमनुस्मृत्य न स्वतः प्रकटीकृताः ।
एवं न्यस्यात्मनो देहं विराडस्मीति चिन्तयेत् ॥ १२ ॥
एवं न्यस्यात्मनो देहं विराडस्मीति चिन्तयेत् ॥ १२ ॥
śrutivākyamanusmṛtya na svataḥ prakaṭīkṛtāḥ ,
evaṃ nyasyātmano dehaṃ virāḍasmīti cintayet 12
evaṃ nyasyātmano dehaṃ virāḍasmīti cintayet 12
12.
śrutivākyam anusmṛtya na svataḥ prakaṭīkṛtāḥ evam
nyasya ātmanaḥ deham virāṭ asmi iti cintayet
nyasya ātmanaḥ deham virāṭ asmi iti cintayet
12.
śrutivākyam anusmṛtya,
svataḥ na prakaṭīkṛtāḥ evam ātmanaḥ deham nyasya,
virāṭ asmi iti cintayet
svataḥ na prakaṭīkṛtāḥ evam ātmanaḥ deham nyasya,
virāṭ asmi iti cintayet
12.
Remembering the teachings (śruti) from the Vedas, [it is understood that spiritual truths] are not spontaneously manifested merely by themselves. Therefore, one should set aside their individual body and contemplate, "I am the Cosmic Being (Virāṭ)."
ब्रह्माण्डान्तः स्थितो योऽसावर्धनारीश्वरः प्रभुः ।
आधारः सर्वभूतानां कारणं तदुदाहृतम् ॥ १३ ॥
आधारः सर्वभूतानां कारणं तदुदाहृतम् ॥ १३ ॥
brahmāṇḍāntaḥ sthito yo'sāvardhanārīśvaraḥ prabhuḥ ,
ādhāraḥ sarvabhūtānāṃ kāraṇaṃ tadudāhṛtam 13
ādhāraḥ sarvabhūtānāṃ kāraṇaṃ tadudāhṛtam 13
13.
brahmāṇḍa-antaḥ sthitaḥ yaḥ asau ardhanārīśvaraḥ
prabhuḥ ādhāraḥ sarvabhūtānām kāraṇam tat udāhṛtam
prabhuḥ ādhāraḥ sarvabhūtānām kāraṇam tat udāhṛtam
13.
yaḥ asau ardhanārīśvaraḥ prabhuḥ brahmāṇḍāntaḥ sthitaḥ,
tat sarvabhūtānām ādhāraḥ kāraṇam udāhṛtam
tat sarvabhūtānām ādhāraḥ kāraṇam udāhṛtam
13.
That Lord (prabhu), Ardhanārīśvara, who is situated within the cosmic egg (brahmāṇḍa), is declared to be the support and the fundamental cause of all beings.
स यज्ञसृष्टिरूपोऽसौ जगद्वृत्तौ व्यवस्थितः ।
द्विगुणाण्डाद्वहिः पृथ्वी पृथिव्या द्विगुणं जलम् ॥ १४ ॥
द्विगुणाण्डाद्वहिः पृथ्वी पृथिव्या द्विगुणं जलम् ॥ १४ ॥
sa yajñasṛṣṭirūpo'sau jagadvṛttau vyavasthitaḥ ,
dviguṇāṇḍādvahiḥ pṛthvī pṛthivyā dviguṇaṃ jalam 14
dviguṇāṇḍādvahiḥ pṛthvī pṛthivyā dviguṇaṃ jalam 14
14.
saḥ yajñasṛṣṭirūpaḥ asau jagadvṛttau vyavasthitaḥ
dviguṇāṇḍāt bahiḥ pṛthvī pṛthivyā dviguṇam jalam
dviguṇāṇḍāt bahiḥ pṛthvī pṛthivyā dviguṇam jalam
14.
saḥ asau yajñasṛṣṭirūpaḥ jagadvṛttau vyavasthitaḥ dviguṇāṇḍāt bahiḥ pṛthvī,
pṛthivyā jalam dviguṇam
pṛthivyā jalam dviguṇam
14.
That very being, whose form is the creation of sacred ritual (yajña), is established in the functioning of the world. Outside the cosmic egg (brahmāṇḍa) is the Earth, and water (jala) is twice the size of the Earth.
सलिलाद्द्विगुणं तेजस्तेजसो द्विगुणोऽनिलः ।
वायोर्द्विगुणमाकाशमूर्ध्वमेकैकशः क्रमात् ॥ १५ ॥
वायोर्द्विगुणमाकाशमूर्ध्वमेकैकशः क्रमात् ॥ १५ ॥
salilāddviguṇaṃ tejastejaso dviguṇo'nilaḥ ,
vāyordviguṇamākāśamūrdhvamekaikaśaḥ kramāt 15
vāyordviguṇamākāśamūrdhvamekaikaśaḥ kramāt 15
15.
salilāt dviguṇam tejaḥ tejasaḥ dviguṇaḥ anilaḥ
vāyoḥ dviguṇam ākāśam ūrdhvam ekaikaśaḥ kramāt
vāyoḥ dviguṇam ākāśam ūrdhvam ekaikaśaḥ kramāt
15.
salilāt tejaḥ dviguṇam,
tejasaḥ anilaḥ dviguṇaḥ vāyoḥ ākāśam dviguṇam,
ūrdhvam ekaikaśaḥ kramāt
tejasaḥ anilaḥ dviguṇaḥ vāyoḥ ākāśam dviguṇam,
ūrdhvam ekaikaśaḥ kramāt
15.
From water (salila), fire (tejas) is twice the size; from fire, wind (anila) is twice the size. From wind, space (ākāśa) is twice the size. This succession proceeds upwards, each one in order.
व्यस्तेन च समस्तेन व्यापिना ग्रथितं जगत् ।
क्षितिं चाप्सु समावेश्य सलिलं चानले क्षिपेत् ॥ १६ ॥
क्षितिं चाप्सु समावेश्य सलिलं चानले क्षिपेत् ॥ १६ ॥
vyastena ca samastena vyāpinā grathitaṃ jagat ,
kṣitiṃ cāpsu samāveśya salilaṃ cānale kṣipet 16
kṣitiṃ cāpsu samāveśya salilaṃ cānale kṣipet 16
16.
vyastena ca samastena vyāpinā grathitam jagat
kṣitim ca apsu samāveśya salilam ca anale kṣipet
kṣitim ca apsu samāveśya salilam ca anale kṣipet
16.
jagat vyastena ca samastena vyāpinā grathitam.
kṣitim apsu samāveśya ca salilam anale kṣipet.
kṣitim apsu samāveśya ca salilam anale kṣipet.
16.
The universe (jagat) is strung together by the all-pervading (reality) which is both diversified and unified. One should merge the earth (kṣiti) into water, and then cast the water (salila) into fire.
अग्निं वायौ समावेश्य वायुं च नभसि क्षिपेत् ।
नभश्च महदाकाशे समस्तोत्पत्तिकारणे ॥ १७ ॥
नभश्च महदाकाशे समस्तोत्पत्तिकारणे ॥ १७ ॥
agniṃ vāyau samāveśya vāyuṃ ca nabhasi kṣipet ,
nabhaśca mahadākāśe samastotpattikāraṇe 17
nabhaśca mahadākāśe samastotpattikāraṇe 17
17.
agnim vāyau samāveśya vāyum ca nabhasi kṣipet
nabhaḥ ca mahadākāśe samastotpattikāraṇe
nabhaḥ ca mahadākāśe samastotpattikāraṇe
17.
agnim vāyau samāveśya,
vāyum ca nabhasi kṣipet.
ca nabhaḥ samastotpattikāraṇe mahadākāśe (kṣipet).
vāyum ca nabhasi kṣipet.
ca nabhaḥ samastotpattikāraṇe mahadākāśe (kṣipet).
17.
Merging fire (agni) into air (vāyu), and then casting air (vāyu) into space (nabhas), one should then place space (nabhas) into the great space (mahadākāśa), which is the cause of all manifestation.
स्थित्वा तस्मिन्क्षणं योगी लिङ्गमात्रशरीरधृक् ।
वासना भूतसूक्ष्माश्च कर्माविद्ये तथैव च ॥ १८ ॥
वासना भूतसूक्ष्माश्च कर्माविद्ये तथैव च ॥ १८ ॥
sthitvā tasminkṣaṇaṃ yogī liṅgamātraśarīradhṛk ,
vāsanā bhūtasūkṣmāśca karmāvidye tathaiva ca 18
vāsanā bhūtasūkṣmāśca karmāvidye tathaiva ca 18
18.
sthitvā tasmin kṣaṇam yogī liṅgamātraśarīradhṛk
vāsanāḥ bhūtasūkṣmāḥ ca karmāvidye tathā eva ca
vāsanāḥ bhūtasūkṣmāḥ ca karmāvidye tathā eva ca
18.
yogī tasmin kṣaṇam sthitvā,
liṅgamātraśarīradhṛk (san),
vāsanāḥ,
bhūtasūkṣmāḥ ca,
tathā eva karmāvidye ca (paśyati / jānāti).
liṅgamātraśarīradhṛk (san),
vāsanāḥ,
bhūtasūkṣmāḥ ca,
tathā eva karmāvidye ca (paśyati / jānāti).
18.
Having remained in that (great space) for a moment, the practitioner of yoga (yogī), sustaining only the subtle body (liṅgamātraśarīradhṛk), (is aware of) the latent impressions (vāsanā), the subtle elements (bhūtasūkṣmā), and likewise (karma) and ignorance (avidyā).
दशेन्द्रियमनोबुद्धिरेतल्लिङ्गं विदुर्बुधाः ।
ततोऽर्धोण्डाद्बहिर्यातस्तत्रात्मास्मीति चिन्तयेत् ॥ १९ ॥
ततोऽर्धोण्डाद्बहिर्यातस्तत्रात्मास्मीति चिन्तयेत् ॥ १९ ॥
daśendriyamanobuddhiretalliṅgaṃ vidurbudhāḥ ,
tato'rdhoṇḍādbahiryātastatrātmāsmīti cintayet 19
tato'rdhoṇḍādbahiryātastatrātmāsmīti cintayet 19
19.
daśendriyamanobuddhiḥ etat liṅgam viduḥ budhāḥ tataḥ
ardhoṇḍāt bahiḥ yātaḥ tatra ātmā asmi iti cintayet
ardhoṇḍāt bahiḥ yātaḥ tatra ātmā asmi iti cintayet
19.
budhāḥ daśendriyamanobuddhiḥ etat liṅgam viduḥ.
tataḥ ardhoṇḍāt bahiḥ yātaḥ (san),
tatra 'aham ātmā asmi' iti cintayet.
tataḥ ardhoṇḍāt bahiḥ yātaḥ (san),
tatra 'aham ātmā asmi' iti cintayet.
19.
The wise understand that the ten senses (indriya), the mind (manas), and the intellect (buddhi) constitute this subtle body (liṅgam). After that, having transcended the (material) 'half-egg' (ardhoṇḍa), one should then contemplate there: 'I am the (ātman) Self!'
चतुर्मुखोऽग्रके चायं भूतसूक्ष्मव्यवस्थितः ।
लिङ्गमव्याकृते सूक्ष्मे न्यस्याव्यक्ते च बुद्धिमान् ॥ २० ॥
लिङ्गमव्याकृते सूक्ष्मे न्यस्याव्यक्ते च बुद्धिमान् ॥ २० ॥
caturmukho'grake cāyaṃ bhūtasūkṣmavyavasthitaḥ ,
liṅgamavyākṛte sūkṣme nyasyāvyakte ca buddhimān 20
liṅgamavyākṛte sūkṣme nyasyāvyakte ca buddhimān 20
20.
caturmukhaḥ agre ca ayam bhūtasūkṣmavyavasthitaḥ
liṅgam avyākṛte sūkṣme nyasya avyakte ca buddhimān
liṅgam avyākṛte sūkṣme nyasya avyakte ca buddhimān
20.
ayam buddhimān caturmukhaḥ ca agre bhūtasūkṣmavyavasthitaḥ
avyākṛte sūkṣme ca avyakte liṅgam nyasya
avyākṛte sūkṣme ca avyakte liṅgam nyasya
20.
And this intelligent, four-faced (Brahma), established at the forefront among the subtle elements, places the subtle body into the unmanifest and unevolved.
नामरूपविनिर्मुक्तं यस्मिन्संतिष्ठते जगत् ।
तमाहुः प्रकृतिं केचिन्मायामेके परे त्वणून् ॥ २१ ॥
तमाहुः प्रकृतिं केचिन्मायामेके परे त्वणून् ॥ २१ ॥
nāmarūpavinirmuktaṃ yasminsaṃtiṣṭhate jagat ,
tamāhuḥ prakṛtiṃ kecinmāyāmeke pare tvaṇūn 21
tamāhuḥ prakṛtiṃ kecinmāyāmeke pare tvaṇūn 21
21.
nāmarūpavinirmuktam yasmin saṃtiṣṭhate jagat
tam āhuḥ prakṛtim kecit māyām eke pare tu aṇūn
tam āhuḥ prakṛtim kecit māyām eke pare tu aṇūn
21.
yasmin nāmarūpavinirmuktam jagat saṃtiṣṭhate,
tam kecit prakṛtim āhuḥ,
eke māyām,
pare tu aṇūn
tam kecit prakṛtim āhuḥ,
eke māyām,
pare tu aṇūn
21.
That in which the universe, liberated from name and form, is established – some call that (primordial nature) prakṛti, others call it (cosmic illusion) māyā, and yet others call it subtle atoms.
अविद्यामपरे प्राहुस्तर्कविभ्रान्तचेतसः ।
तत्र सर्वे लयं गत्वा तिष्ठन्त्यव्यक्तरूपिणः ॥ २२ ॥
तत्र सर्वे लयं गत्वा तिष्ठन्त्यव्यक्तरूपिणः ॥ २२ ॥
avidyāmapare prāhustarkavibhrāntacetasaḥ ,
tatra sarve layaṃ gatvā tiṣṭhantyavyaktarūpiṇaḥ 22
tatra sarve layaṃ gatvā tiṣṭhantyavyaktarūpiṇaḥ 22
22.
avidyām apare prāhuḥ tarkavibhrāntacetasaḥ
tatra sarve layam gatvā tiṣṭhanti avyaktarūpiṇaḥ
tatra sarve layam gatvā tiṣṭhanti avyaktarūpiṇaḥ
22.
tarkavibhrāntacetasaḥ apare avidyām prāhuḥ.
tatra sarve avyaktarūpiṇaḥ layam gatvā tiṣṭhanti
tatra sarve avyaktarūpiṇaḥ layam gatvā tiṣṭhanti
22.
Still others, whose minds are bewildered by logic, call it ignorance. There, all beings, having gone to dissolution, remain possessing an unmanifest form.
निःसंबन्धा निरास्वादाः संभवन्ति ततः पुनः ।
तत्स्वरूपा हि तिष्ठन्ति यावत्सृष्टिः प्रवर्तते ॥ २३ ॥
तत्स्वरूपा हि तिष्ठन्ति यावत्सृष्टिः प्रवर्तते ॥ २३ ॥
niḥsaṃbandhā nirāsvādāḥ saṃbhavanti tataḥ punaḥ ,
tatsvarūpā hi tiṣṭhanti yāvatsṛṣṭiḥ pravartate 23
tatsvarūpā hi tiṣṭhanti yāvatsṛṣṭiḥ pravartate 23
23.
niḥsaṃbandhāḥ nirāsvādāḥ saṃbhavanti tataḥ punaḥ
tatsvarūpāḥ hi tiṣṭhanti yāvat sṛṣṭiḥ pravartate
tatsvarūpāḥ hi tiṣṭhanti yāvat sṛṣṭiḥ pravartate
23.
tataḥ punaḥ niḥsaṃbandhāḥ nirāsvādāḥ saṃbhavanti.
hi yāvat sṛṣṭiḥ pravartate (tāvat te) tatsvarūpāḥ tiṣṭhanti
hi yāvat sṛṣṭiḥ pravartate (tāvat te) tatsvarūpāḥ tiṣṭhanti
23.
Without connections and without individual experience, they are born again from that (unmanifest state). Indeed, they remain in that essential nature as long as creation continues.
आनुलोम्यात्स्मृता सृष्टिः प्रातिलोम्येन संहृतिः ।
अतः स्थानत्रयं त्यक्त्वा तुरीयं पदमव्ययम् ॥ २४ ॥
अतः स्थानत्रयं त्यक्त्वा तुरीयं पदमव्ययम् ॥ २४ ॥
ānulomyātsmṛtā sṛṣṭiḥ prātilomyena saṃhṛtiḥ ,
ataḥ sthānatrayaṃ tyaktvā turīyaṃ padamavyayam 24
ataḥ sthānatrayaṃ tyaktvā turīyaṃ padamavyayam 24
24.
ānulomyāt smṛtā sṛṣṭiḥ prātilomyena saṃhṛtiḥ |
ataḥ sthānatrayam tyaktvā turīyam padam avyayam
ataḥ sthānatrayam tyaktvā turīyam padam avyayam
24.
sṛṣṭiḥ ānulomyāt smṛtā saṃhṛtiḥ prātilomyena
ataḥ sthānatrayam tyaktvā turīyam avyayam padam
ataḥ sthānatrayam tyaktvā turīyam avyayam padam
24.
Creation is understood to proceed in a direct sequence, and dissolution in a reverse sequence. Therefore, one should abandon the three (conventional) states (of consciousness) and seek the imperishable fourth state.
ध्यायेत्तत्प्राप्तये लिङ्गं प्रविलाप्य परं विशेत् ।
भूतेन्द्रियमनोबुद्धिवासनाकर्मवायवः ॥ २५ ॥
भूतेन्द्रियमनोबुद्धिवासनाकर्मवायवः ॥ २५ ॥
dhyāyettatprāptaye liṅgaṃ pravilāpya paraṃ viśet ,
bhūtendriyamanobuddhivāsanākarmavāyavaḥ 25
bhūtendriyamanobuddhivāsanākarmavāyavaḥ 25
25.
dhyāyet tatprāptaye liṅgam pravilāpya param
viśet | bhūtendriyamanobuddhīvāsanākarmavāyavaḥ
viśet | bhūtendriyamanobuddhīvāsanākarmavāyavaḥ
25.
tatprāptaye dhyāyet.
liṅgam pravilāpya,
param viśet.
bhūtendriyamanobuddhīvāsanākarmavāyavaḥ
liṅgam pravilāpya,
param viśet.
bhūtendriyamanobuddhīvāsanākarmavāyavaḥ
25.
One should meditate for the attainment of that (fourth state), and having dissolved the subtle body (liṅgam), enter into the Supreme (param). The subtle body (liṅgam) consists of the subtle elements (bhūta), sense organs (indriya), mind (manas), intellect (buddhi), latent impressions (vāsanā), karma, and vital airs (vāyu).
भरद्वाज उवाच ।
अज्ञानं च प्रतिष्ठाः स्युर्लिङ्गमव्याकृते सति ।
इदानीं लिङ्गनिगडान्मुक्तोऽहं सर्वथा यतः ॥ २६ ॥
अज्ञानं च प्रतिष्ठाः स्युर्लिङ्गमव्याकृते सति ।
इदानीं लिङ्गनिगडान्मुक्तोऽहं सर्वथा यतः ॥ २६ ॥
bharadvāja uvāca ,
ajñānaṃ ca pratiṣṭhāḥ syurliṅgamavyākṛte sati ,
idānīṃ liṅganigaḍānmukto'haṃ sarvathā yataḥ 26
ajñānaṃ ca pratiṣṭhāḥ syurliṅgamavyākṛte sati ,
idānīṃ liṅganigaḍānmukto'haṃ sarvathā yataḥ 26
26.
bharadvāja uvāca | ajñānam ca pratiṣṭhāḥ syuḥ liṅgam avyākṛte
sati | idānīm liṅganigaḍān muktaḥ aham sarvathā yataḥ
sati | idānīm liṅganigaḍān muktaḥ aham sarvathā yataḥ
26.
bharadvāja uvāca ajñānam ca liṅgam avyākṛte sati pratiṣṭhāḥ
syuḥ yataḥ idānīm aham liṅganigaḍān sarvathā muktaḥ
syuḥ yataḥ idānīm aham liṅganigaḍān sarvathā muktaḥ
26.
Bharadvaja said: Ignorance (ajñāna) and the subtle body (liṅgam) would be the foundations when (existing) in the unmanifest (avyākṛta) state. Since I am now completely liberated (mokṣa) from the fetters of the subtle body (liṅgam) in every way...
चिदंशत्वात्प्रविष्टोऽहं चैतन्यानन्दसागरे ।
अभेदात्परमात्मास्मि सर्वोपाधिविवर्जितः ॥ २७ ॥
अभेदात्परमात्मास्मि सर्वोपाधिविवर्जितः ॥ २७ ॥
cidaṃśatvātpraviṣṭo'haṃ caitanyānandasāgare ,
abhedātparamātmāsmi sarvopādhivivarjitaḥ 27
abhedātparamātmāsmi sarvopādhivivarjitaḥ 27
27.
cit aṃśatvāt praviṣṭaḥ aham caitanyānandasāgare
| abhedāt paramātmā asmi sarvopādhivivarjitaḥ
| abhedāt paramātmā asmi sarvopādhivivarjitaḥ
27.
cit aṃśatvāt aham caitanyānandasāgare praviṣṭaḥ
abhedāt aham sarvopādhivivarjitaḥ paramātmā asmi
abhedāt aham sarvopādhivivarjitaḥ paramātmā asmi
27.
Due to being an aspect of pure consciousness, I have entered the ocean of consciousness (caitanya) and bliss (ānanda). From this non-difference, I am the Supreme Self (paramātman), devoid of all limiting adjuncts.
कूटस्थः केवलो व्यापी चिदचिच्छक्तिमानहम् ।
घटाभावे घटाकाशकलशाकाशयोर्यथा ॥ २८ ॥
घटाभावे घटाकाशकलशाकाशयोर्यथा ॥ २८ ॥
kūṭasthaḥ kevalo vyāpī cidacicchaktimānaham ,
ghaṭābhāve ghaṭākāśakalaśākāśayoryathā 28
ghaṭābhāve ghaṭākāśakalaśākāśayoryathā 28
28.
kūṭasthaḥ kevalaḥ vyāpī cidacicchaktimān
aham ghaṭābhāve ghaṭākāśakalaśākāśayoḥ yathā
aham ghaṭābhāve ghaṭākāśakalaśākāśayoḥ yathā
28.
aham kūṭasthaḥ kevalaḥ vyāpī cidacicchaktimān
yathā ghaṭābhāve ghaṭākāśakalaśākāśayoḥ
yathā ghaṭābhāve ghaṭākāśakalaśākāśayoḥ
28.
I am immutable, singular, all-pervading, and possess the power of both consciousness and unconsciousness. This is just as, when a pot is absent or destroyed, the space contained within the pot and the space contained within a jar become indistinguishable.
तमाहुः श्रुतयो बह्व्य एवमेवैक्यमादरात् ।
यथाग्निरग्नौ संक्षिप्तः समानत्वमनुव्रजेत् ॥ २९ ॥
यथाग्निरग्नौ संक्षिप्तः समानत्वमनुव्रजेत् ॥ २९ ॥
tamāhuḥ śrutayo bahvya evamevaikyamādarāt ,
yathāgniragnau saṃkṣiptaḥ samānatvamanuvrajet 29
yathāgniragnau saṃkṣiptaḥ samānatvamanuvrajet 29
29.
tam āhuḥ śrutayaḥ bahvyaḥ evam eva aikyam ādarāt
yathā agniḥ agnau saṃkṣiptaḥ samānatvam anuvrajet
yathā agniḥ agnau saṃkṣiptaḥ samānatvam anuvrajet
29.
bahvyaḥ śrutayaḥ ādarāt evam eva aikyam tam āhuḥ
yathā agniḥ agnau saṃkṣiptaḥ samānatvam anuvrajet
yathā agniḥ agnau saṃkṣiptaḥ samānatvam anuvrajet
29.
Many sacred texts (śruti) reverently declare this same unity, just as fire, when absorbed into another fire, attains sameness.
तदाख्यस्तन्मयो भूत्वा गृह्यते न विशेषतः ।
यथा तृणादिकं क्षिप्तं रुमायां लवणं भवेत् ॥ ३० ॥
यथा तृणादिकं क्षिप्तं रुमायां लवणं भवेत् ॥ ३० ॥
tadākhyastanmayo bhūtvā gṛhyate na viśeṣataḥ ,
yathā tṛṇādikaṃ kṣiptaṃ rumāyāṃ lavaṇaṃ bhavet 30
yathā tṛṇādikaṃ kṣiptaṃ rumāyāṃ lavaṇaṃ bhavet 30
30.
tadākhyaḥ tanmayaḥ bhūtvā gṛhyate na viśeṣataḥ
yathā tṛṇādikam kṣiptam rumāyām lavaṇam bhavet
yathā tṛṇādikam kṣiptam rumāyām lavaṇam bhavet
30.
tadākhyaḥ tanmayaḥ bhūtvā viśeṣataḥ na gṛhyate
yathā tṛṇādikam kṣiptam rumāyām lavaṇam bhavet
yathā tṛṇādikam kṣiptam rumāyām lavaṇam bhavet
30.
Having become identified with and named after that [supreme Self], it is no longer perceived distinctly. This is just as grass and similar things, when thrown into a salt-mine, become salt.
अचेतनं जगन्न्यस्तं चैतन्ये चेतनी भवेत् ।
यथा वै लवणग्रन्थिः समुद्रे सैन्धवो यथा ॥ ३१ ॥
यथा वै लवणग्रन्थिः समुद्रे सैन्धवो यथा ॥ ३१ ॥
acetanaṃ jagannyastaṃ caitanye cetanī bhavet ,
yathā vai lavaṇagranthiḥ samudre saindhavo yathā 31
yathā vai lavaṇagranthiḥ samudre saindhavo yathā 31
31.
acetanam jagat nyastam caitanye cetanī bhavet
yathā vai lavaṇagranthiḥ samudre saindhavaḥ yathā
yathā vai lavaṇagranthiḥ samudre saindhavaḥ yathā
31.
acetanam jagat caitanye nyastam cetanī bhavet
yathā vai lavaṇagranthiḥ samudre saindhavaḥ yathā
yathā vai lavaṇagranthiḥ samudre saindhavaḥ yathā
31.
The unconscious world (jagat), when placed within consciousness, becomes conscious. This is just as a lump of salt (lavaṇagranthi), or rock salt (saindhava), when in the ocean, becomes indistinguishable from it.
नामरूपाद्विनिर्मुक्तः प्रविश्यैति समुद्रताम् ।
यथा जले जलं न्यस्तं क्षीरे क्षीरं घृते घृतम् ॥ ३२ ॥
यथा जले जलं न्यस्तं क्षीरे क्षीरं घृते घृतम् ॥ ३२ ॥
nāmarūpādvinirmuktaḥ praviśyaiti samudratām ,
yathā jale jalaṃ nyastaṃ kṣīre kṣīraṃ ghṛte ghṛtam 32
yathā jale jalaṃ nyastaṃ kṣīre kṣīraṃ ghṛte ghṛtam 32
32.
nāmarūpāt vinirmuktaḥ praviśya eti samudratām
yathā jale jalam nyastam kṣīre kṣīram ghṛte ghṛtam
yathā jale jalam nyastam kṣīre kṣīram ghṛte ghṛtam
32.
nāmarūpāt vinirmuktaḥ praviśya samudratām eti
yathā jale jalam nyastam kṣīre kṣīram ghṛte ghṛtam
yathā jale jalam nyastam kṣīre kṣīram ghṛte ghṛtam
32.
One, liberated from name and form, enters and achieves ultimate oneness (samudratām), just as water placed into water, milk into milk, or ghee into ghee becomes indistinguishable.
अविनष्टा भवन्त्येते गृह्यन्ते न विशेषतः ।
तथाहं सर्वभावेन प्रविष्टश्चेतने सति ॥ ३३ ॥
तथाहं सर्वभावेन प्रविष्टश्चेतने सति ॥ ३३ ॥
avinaṣṭā bhavantyete gṛhyante na viśeṣataḥ ,
tathāhaṃ sarvabhāvena praviṣṭaścetane sati 33
tathāhaṃ sarvabhāvena praviṣṭaścetane sati 33
33.
avinaṣṭāḥ bhavanti ete gṛhyante na viśeṣataḥ
tathā aham sarvabhāvena praviṣṭaḥ cetane sati
tathā aham sarvabhāvena praviṣṭaḥ cetane sati
33.
ete avinaṣṭāḥ bhavanti na viśeṣataḥ gṛhyante
tathā aham sarvabhāvena cetane sati praviṣṭaḥ
tathā aham sarvabhāvena cetane sati praviṣṭaḥ
33.
These [substances, like water, milk, ghee] are not destroyed, nor are they perceived distinctly. Similarly, I, with my entire being, have entered into the ultimate consciousness (cetana).
नित्यानन्दे समस्तज्ञे परे परमकारणे ।
नित्यं सर्वगतं शान्तं निरवद्यं निरञ्जनम् ॥ ३४ ॥
नित्यं सर्वगतं शान्तं निरवद्यं निरञ्जनम् ॥ ३४ ॥
nityānande samastajñe pare paramakāraṇe ,
nityaṃ sarvagataṃ śāntaṃ niravadyaṃ nirañjanam 34
nityaṃ sarvagataṃ śāntaṃ niravadyaṃ nirañjanam 34
34.
nityānande samastajñe pare paramakāraṇe nityam
sarvagatam śāntam niravadyam nirañjanam
sarvagatam śāntam niravadyam nirañjanam
34.
nityānande samastajñe pare paramakāraṇe nityam
sarvagatam śāntam niravadyam nirañjanam
sarvagatam śāntam niravadyam nirañjanam
34.
I am [merged] in the state of eternal bliss (nityānanda), in the all-knowing, in the Supreme, in the ultimate cause. That (brahman) is eternal, all-pervading, peaceful, flawless, and untainted.
निष्कलं निष्क्रियं शुद्धं तद्ब्रह्मास्मि परं परम् ।
हेयोपादेयनिर्मुक्तं सत्यरूपं निरिन्द्रियम् ॥ ३५ ॥
हेयोपादेयनिर्मुक्तं सत्यरूपं निरिन्द्रियम् ॥ ३५ ॥
niṣkalaṃ niṣkriyaṃ śuddhaṃ tadbrahmāsmi paraṃ param ,
heyopādeyanirmuktaṃ satyarūpaṃ nirindriyam 35
heyopādeyanirmuktaṃ satyarūpaṃ nirindriyam 35
35.
niṣkalam niṣkriyam śuddham tat brahma asmi param
param heyopādeyanirmuktam satyarūpam nirindriyam
param heyopādeyanirmuktam satyarūpam nirindriyam
35.
tat brahma param param niṣkalam niṣkriyam śuddham
heyopādeyanirmuktam satyarūpam nirindriyam asmi
heyopādeyanirmuktam satyarūpam nirindriyam asmi
35.
I am that indivisible, inactive, pure (brahman), the Supreme of the Supreme. It is liberated from what is to be rejected and what is to be accepted, whose intrinsic nature (dharma) is truth, and which is without senses.
केवलं सत्यसंकल्पं शुद्धं ब्रह्मास्म्यहं परम् ।
पुण्यपापविनिर्मुक्तं कारणं जगतः परम् ॥ ३६ ॥
पुण्यपापविनिर्मुक्तं कारणं जगतः परम् ॥ ३६ ॥
kevalaṃ satyasaṃkalpaṃ śuddhaṃ brahmāsmyahaṃ param ,
puṇyapāpavinirmuktaṃ kāraṇaṃ jagataḥ param 36
puṇyapāpavinirmuktaṃ kāraṇaṃ jagataḥ param 36
36.
kevalam satyasaṅkalpam śuddham brahma asmi aham
param puṇyapāpavinirmuktam kāraṇam jagataḥ param
param puṇyapāpavinirmuktam kāraṇam jagataḥ param
36.
aham kevalam satyasaṅkalpam śuddham puṇyapāpavinirmuktam
jagataḥ param kāraṇam param brahma asmi
jagataḥ param kāraṇam param brahma asmi
36.
I am merely the supreme (brahman), characterized by true resolve, pure, liberated from both virtue and sin, and the ultimate cause of the universe.
अद्वितीयं परं ज्योतिर्ब्रह्मास्म्यानन्दमव्ययम् ।
एवमादिगुणैर्युक्तं सत्त्वादिगुणवर्जितम् ॥ ३७ ॥
एवमादिगुणैर्युक्तं सत्त्वादिगुणवर्जितम् ॥ ३७ ॥
advitīyaṃ paraṃ jyotirbrahmāsmyānandamavyayam ,
evamādiguṇairyuktaṃ sattvādiguṇavarjitam 37
evamādiguṇairyuktaṃ sattvādiguṇavarjitam 37
37.
advitīyam param jyotiḥ brahma asmi ānandam
avyayam evamādiguṇaiḥ yuktam sattvādigunavarjitam
avyayam evamādiguṇaiḥ yuktam sattvādigunavarjitam
37.
aham advitīyam param jyotiḥ avyayam ānandam brahma
asmi evamādiguṇaiḥ yuktam sattvādigunavarjitam
asmi evamādiguṇaiḥ yuktam sattvādigunavarjitam
37.
I am the non-dual, supreme light (brahman), imperishable bliss; endowed with such positive attributes and devoid of the qualities originating from nature (prakṛti) such as sattva.
प्रविष्टं सकलं ब्रह्म सदा ध्यायेत्स्वकर्मकृत् ।
एवमभ्यसतः पुंसो मनोऽस्तं याति तत्र वै ॥ ३८ ॥
एवमभ्यसतः पुंसो मनोऽस्तं याति तत्र वै ॥ ३८ ॥
praviṣṭaṃ sakalaṃ brahma sadā dhyāyetsvakarmakṛt ,
evamabhyasataḥ puṃso mano'staṃ yāti tatra vai 38
evamabhyasataḥ puṃso mano'staṃ yāti tatra vai 38
38.
praviṣṭam sakalam brahma sadā dhyāyet svakarmakṛt
evam abhyasataḥ puṃsaḥ manaḥ astam yāti tatra vai
evam abhyasataḥ puṃsaḥ manaḥ astam yāti tatra vai
38.
svakarmakṛt sadā sakalam praviṣṭam brahma dhyāyet
evam abhyasataḥ puṃsaḥ manaḥ tatra vai astam yāti
evam abhyasataḥ puṃsaḥ manaḥ tatra vai astam yāti
38.
One who performs their intrinsic actions (karma) should always meditate on the all-pervading (brahman). For a person (puruṣa) practicing in this manner, the mind indeed merges into that (brahman).
मनस्यस्तं गते तस्य स्वयमात्मा प्रकाशते ।
प्रकाशे सर्वदुःखानां हानिः स्यात्सुखमात्मनि ॥ ३९ ॥
प्रकाशे सर्वदुःखानां हानिः स्यात्सुखमात्मनि ॥ ३९ ॥
manasyastaṃ gate tasya svayamātmā prakāśate ,
prakāśe sarvaduḥkhānāṃ hāniḥ syātsukhamātmani 39
prakāśe sarvaduḥkhānāṃ hāniḥ syātsukhamātmani 39
39.
manasi astam gate tasya svayam ātmā prakāśate
prakāśe sarvaduḥkhānām hāniḥ syāt sukham ātmani
prakāśe sarvaduḥkhānām hāniḥ syāt sukham ātmani
39.
tasya manasi astam gate svayam ātmā prakāśate
prakāśe sarvaduḥkhānām hāniḥ syāt ātmani sukham
prakāśe sarvaduḥkhānām hāniḥ syāt ātmani sukham
39.
When the mind (manas) of that person has merged, the Self (ātman) itself becomes manifest. With this manifestation, there is a cessation of all sufferings, and true happiness (sukha) resides in the Self (ātman).
स्वयमेवात्मनात्मानमानन्दं प्रतिपद्यते ।
न मत्तोऽस्त्यपरः कश्चिच्चिदानन्दमयः प्रभुः ॥ ४० ॥
न मत्तोऽस्त्यपरः कश्चिच्चिदानन्दमयः प्रभुः ॥ ४० ॥
svayamevātmanātmānamānandaṃ pratipadyate ,
na matto'styaparaḥ kaściccidānandamayaḥ prabhuḥ 40
na matto'styaparaḥ kaściccidānandamayaḥ prabhuḥ 40
40.
svayam eva ātmanā ātmānam ānandam pratipadyate na
mattaḥ asti aparaḥ kaścit cit-ānanda-mayaḥ prabhuḥ
mattaḥ asti aparaḥ kaścit cit-ānanda-mayaḥ prabhuḥ
40.
svayam eva ātmanā ātmānam ānandam pratipadyate na
mattaḥ aparaḥ kaścit cit-ānanda-mayaḥ prabhuḥ asti
mattaḥ aparaḥ kaścit cit-ānanda-mayaḥ prabhuḥ asti
40.
Through one's own self (ātman), one indeed realizes the self (ātman) as bliss. There is no other lord, consisting of consciousness and bliss, who exists apart from me.
अहमेकः परं ब्रह्म इत्यात्मान्तः प्रकाशते ।
श्रीवाल्मीकिरुवाच ।
सखे संन्यस्य कर्माणि ब्रह्मणः प्रणयी भव ॥ ४१ ॥
श्रीवाल्मीकिरुवाच ।
सखे संन्यस्य कर्माणि ब्रह्मणः प्रणयी भव ॥ ४१ ॥
ahamekaḥ paraṃ brahma ityātmāntaḥ prakāśate ,
śrīvālmīkiruvāca ,
sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava 41
śrīvālmīkiruvāca ,
sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava 41
41.
aham ekaḥ param brahma iti ātman antaḥ prakāśate śrīvālmīkiḥ
uvāca sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava
uvāca sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava
41.
aham ekaḥ param brahma iti ātman antaḥ prakāśate śrīvālmīkiḥ
uvāca sakhe karmāṇi saṃnyasya brahmaṇaḥ praṇayī bhava
uvāca sakhe karmāṇi saṃnyasya brahmaṇaḥ praṇayī bhava
41.
Within one's self (ātman), the understanding 'I am the one supreme reality (brahman)' shines forth. Śrī Vālmīki said: 'O friend, having renounced all actions (karma), become a devotee of "brahman".'
नेष्यसे यदि संसारचक्रावर्तभ्रमः शमम् ।
भरद्वाज उवाच ।
त्वयोक्तं सर्वमेवेदं ज्ञानं बुद्धं मया गुरो ॥ ४२ ॥
भरद्वाज उवाच ।
त्वयोक्तं सर्वमेवेदं ज्ञानं बुद्धं मया गुरो ॥ ४२ ॥
neṣyase yadi saṃsāracakrāvartabhramaḥ śamam ,
bharadvāja uvāca ,
tvayoktaṃ sarvamevedaṃ jñānaṃ buddhaṃ mayā guro 42
bharadvāja uvāca ,
tvayoktaṃ sarvamevedaṃ jñānaṃ buddhaṃ mayā guro 42
42.
na īṣyase yadi saṃsāra-cakra-āvarta-bhramaḥ śamam bharadvājaḥ
uvāca tvayā uktam sarvam eva idam jñānam buddham mayā guro
uvāca tvayā uktam sarvam eva idam jñānam buddham mayā guro
42.
yadi saṃsāra-cakra-āvarta-bhramaḥ śamam na īṣyase bharadvājaḥ
uvāca guro tvayā uktam idam sarvam jñānam mayā buddham
uvāca guro tvayā uktam idam sarvam jñānam mayā buddham
42.
If you do not desire an end to the delusion of the revolving cycle of transmigration (saṃsāra). Bharadvāja said: 'O teacher (guru), all this knowledge spoken by you has been understood by me.'
बुद्धिश्च निर्मला जाता संसारो न विलम्बते ।
इदानीं ज्ञातुमिच्छामि ज्ञानिनः कर्म कीदृशम् ॥ ४३ ॥
इदानीं ज्ञातुमिच्छामि ज्ञानिनः कर्म कीदृशम् ॥ ४३ ॥
buddhiśca nirmalā jātā saṃsāro na vilambate ,
idānīṃ jñātumicchāmi jñāninaḥ karma kīdṛśam 43
idānīṃ jñātumicchāmi jñāninaḥ karma kīdṛśam 43
43.
buddhiḥ ca nirmalā jātā saṃsāraḥ na vilambate
idānīm jñātum icchāmi jñāninaḥ karma kīdṛśam
idānīm jñātum icchāmi jñāninaḥ karma kīdṛśam
43.
ca buddhiḥ nirmalā jātā saṃsāraḥ na vilambate
idānīm jñāninaḥ karma kīdṛśam jñātum icchāmi
idānīm jñāninaḥ karma kīdṛśam jñātum icchāmi
43.
And my understanding (buddhi) has become pure; the cycle of transmigration (saṃsāra) no longer holds sway. Now I desire to know what kind of action (karma) is characteristic of a wise person.
प्रवृत्तं वा निवृत्तं वा कर्तव्यं च न वा प्रभो ।
श्रीवाल्मीकिरुवाच ।
तस्माद्यन्न कृते दोषस्तत्कर्तव्यं मुमुक्षुभिः ॥ ४४ ॥
श्रीवाल्मीकिरुवाच ।
तस्माद्यन्न कृते दोषस्तत्कर्तव्यं मुमुक्षुभिः ॥ ४४ ॥
pravṛttaṃ vā nivṛttaṃ vā kartavyaṃ ca na vā prabho ,
śrīvālmīkiruvāca ,
tasmādyanna kṛte doṣastatkartavyaṃ mumukṣubhiḥ 44
śrīvālmīkiruvāca ,
tasmādyanna kṛte doṣastatkartavyaṃ mumukṣubhiḥ 44
44.
pravṛttam vā nivṛttam vā kartavyam ca na vā prabho śrīvālmīkiḥ
uvāca tasmāt yat na kṛte doṣaḥ tat kartavyam mumukṣubhiḥ
uvāca tasmāt yat na kṛte doṣaḥ tat kartavyam mumukṣubhiḥ
44.
prabho pravṛttam vā nivṛttam vā kartavyam ca na vā śrīvālmīkiḥ
uvāca tasmāt yat kṛte na doṣaḥ tat mumukṣubhiḥ kartavyam
uvāca tasmāt yat kṛte na doṣaḥ tat mumukṣubhiḥ kartavyam
44.
O Lord, there is a question whether an action should be undertaken (pravṛttam) or renounced (nivṛttam), or whether something should be done or not. Sri Valmiki said: Therefore, that which incurs no fault when performed should be done by those who desire liberation (mokṣa).
काम्यं कर्म निषिद्धं च न कर्तव्यं विशेषतः ।
यदा ब्रह्मगुणैर्जीवो युक्तस्त्यक्त्वा मनोगुणान् ॥ ४५ ॥
यदा ब्रह्मगुणैर्जीवो युक्तस्त्यक्त्वा मनोगुणान् ॥ ४५ ॥
kāmyaṃ karma niṣiddhaṃ ca na kartavyaṃ viśeṣataḥ ,
yadā brahmaguṇairjīvo yuktastyaktvā manoguṇān 45
yadā brahmaguṇairjīvo yuktastyaktvā manoguṇān 45
45.
kāmyam karma niṣiddham ca na kartavyam viśeṣataḥ
yadā brahma-guṇaiḥ jīvaḥ yuktaḥ tyaktvā manaḥ-guṇān
yadā brahma-guṇaiḥ jīvaḥ yuktaḥ tyaktvā manaḥ-guṇān
45.
kāmyam karma niṣiddham ca viśeṣataḥ na kartavyam
yadā jīvaḥ manaḥ-guṇān tyaktvā brahma-guṇaiḥ yuktaḥ
yadā jīvaḥ manaḥ-guṇān tyaktvā brahma-guṇaiḥ yuktaḥ
45.
Actions driven by desire (kāmya karma) and prohibited actions (niṣiddha karma) should especially not be performed. When the individual soul (jīva), having abandoned the qualities of the mind, becomes endowed with the qualities of Brahman...
संशान्तकरणग्रामस्तदा स्यात्सर्वगः प्रभुः ।
देहेन्द्रियमनोबुद्धेः परस्तस्माच्च यः परः ॥ ४६ ॥
देहेन्द्रियमनोबुद्धेः परस्तस्माच्च यः परः ॥ ४६ ॥
saṃśāntakaraṇagrāmastadā syātsarvagaḥ prabhuḥ ,
dehendriyamanobuddheḥ parastasmācca yaḥ paraḥ 46
dehendriyamanobuddheḥ parastasmācca yaḥ paraḥ 46
46.
saṃśānta-karaṇa-grāmaḥ tadā syāt sarvagaḥ prabhuḥ
deha-indriya-manaḥ-buddheḥ paraḥ tasmāt ca yaḥ paraḥ
deha-indriya-manaḥ-buddheḥ paraḥ tasmāt ca yaḥ paraḥ
46.
tadā saṃśānta-karaṇa-grāmaḥ sarvagaḥ prabhuḥ syāt
deha-indriya-manaḥ-buddheḥ paraḥ tasmāt ca yaḥ paraḥ
deha-indriya-manaḥ-buddheḥ paraḥ tasmāt ca yaḥ paraḥ
46.
...then, with the group of senses (karaṇa-grāma) completely tranquilized, one becomes the all-pervading master (prabhu), the Self (ātman). He is beyond the body, senses, mind, and intellect; and indeed, he is that which is beyond even that (supreme reality).
सोऽहमस्मि यदा ध्यायेत्तदा जीवो विमुच्यते ।
कर्तृभोक्त्त्रादिनिर्मुक्तः सर्वोपाधिविवर्जितः ॥ ४७ ॥
कर्तृभोक्त्त्रादिनिर्मुक्तः सर्वोपाधिविवर्जितः ॥ ४७ ॥
so'hamasmi yadā dhyāyettadā jīvo vimucyate ,
kartṛbhokttrādinirmuktaḥ sarvopādhivivarjitaḥ 47
kartṛbhokttrādinirmuktaḥ sarvopādhivivarjitaḥ 47
47.
saḥ aham asmi yadā dhyāyet tadā jīvaḥ vimucyate
kartṛ-bhoktṛ-ādi-nirmuktaḥ sarva-upādhi-vivarjitaḥ
kartṛ-bhoktṛ-ādi-nirmuktaḥ sarva-upādhi-vivarjitaḥ
47.
yadā saḥ aham asmi dhyāyet tadā jīvaḥ
kartṛ-bhoktṛ-ādi-nirmuktaḥ sarva-upādhi-vivarjitaḥ vimucyate
kartṛ-bhoktṛ-ādi-nirmuktaḥ sarva-upādhi-vivarjitaḥ vimucyate
47.
When one meditates, 'I am that (ātman/Brahman)', then the individual soul (jīva) is completely liberated (mokṣa). (Such a liberated soul is) free from being a doer, an enjoyer, and similar roles, and is completely devoid of all limiting adjuncts (upādhi).
सुखदुःखविनिर्मुक्तस्तदानीं विप्रमुच्यते ।
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ॥ ४८ ॥
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ॥ ४८ ॥
sukhaduḥkhavinirmuktastadānīṃ vipramucyate ,
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani 48
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani 48
48.
sukha-duḥkha-vinirmuktaḥ tadānīm vipramucyate
sarvabhūteṣu ca ātmānam sarvabhūtāni ca ātmani
sarvabhūteṣu ca ātmānam sarvabhūtāni ca ātmani
48.
sukha-duḥkha-vinirmuktaḥ tadānīm vipramucyate
ca ātmānam sarvabhūteṣu ca sarvabhūtāni ātmani
ca ātmānam sarvabhūteṣu ca sarvabhūtāni ātmani
48.
Then, freed from pleasure and pain, one is completely liberated. And the self (ātman) in all beings, and all beings in the self (ātman).
यदा पश्यत्यभेदेन तदा जीवो विमुच्यते ।
जाग्रत्स्वप्नसुषुप्ताख्यं हित्वा स्थानत्रयं यदा ॥ ४९ ॥
जाग्रत्स्वप्नसुषुप्ताख्यं हित्वा स्थानत्रयं यदा ॥ ४९ ॥
yadā paśyatyabhedena tadā jīvo vimucyate ,
jāgratsvapnasuṣuptākhyaṃ hitvā sthānatrayaṃ yadā 49
jāgratsvapnasuṣuptākhyaṃ hitvā sthānatrayaṃ yadā 49
49.
yadā paśyati abhedena tadā jīvaḥ vimucyate
jāgrat-svapna-suṣuptākhyam hitvā sthānatrayam yadā
jāgrat-svapna-suṣuptākhyam hitvā sthānatrayam yadā
49.
yadā abhedena paśyati tadā jīvaḥ vimucyate yadā
jāgrat-svapna-suṣuptākhyam sthānatrayam hitvā
jāgrat-svapna-suṣuptākhyam sthānatrayam hitvā
49.
When one sees as non-different, then the individual soul is liberated. And when one has abandoned the three states known as waking, dreaming, and deep sleep...
विशेत्तुरीयमानन्दं तदा जीवो विमुच्यते ।
जीवस्य च तुरीयाख्या स्थितिर्या परमात्मनि ॥ ५० ॥
जीवस्य च तुरीयाख्या स्थितिर्या परमात्मनि ॥ ५० ॥
viśetturīyamānandaṃ tadā jīvo vimucyate ,
jīvasya ca turīyākhyā sthitiryā paramātmani 50
jīvasya ca turīyākhyā sthitiryā paramātmani 50
50.
viśet turīyam ānandam tadā jīvaḥ vimucyate
jīvasya ca turīyākhyā sthitiḥ yā paramātmani
jīvasya ca turīyākhyā sthitiḥ yā paramātmani
50.
turīyam ānandam viśet tadā jīvaḥ vimucyate
ca yā turīyākhyā sthitiḥ jīvasya paramātmani
ca yā turīyākhyā sthitiḥ jīvasya paramātmani
50.
One should enter the fourth, blissful (state); then the individual soul is liberated. And that state of the individual soul which is named the fourth, in the supreme self (paramātman)...
अवस्थाबीजनिद्रादिनिर्मुक्ता चित्सुखात्मिका ।
योगस्य सेयं वा निष्ठा सुखं संवेदनं महत् ॥ ५१ ॥
योगस्य सेयं वा निष्ठा सुखं संवेदनं महत् ॥ ५१ ॥
avasthābījanidrādinirmuktā citsukhātmikā ,
yogasya seyaṃ vā niṣṭhā sukhaṃ saṃvedanaṃ mahat 51
yogasya seyaṃ vā niṣṭhā sukhaṃ saṃvedanaṃ mahat 51
51.
avasthābījanidrādinirmuktā citsukhātmikā yogasya
sā iyam vā niṣṭhā sukham saṃvedanam mahat
sā iyam vā niṣṭhā sukham saṃvedanam mahat
51.
avasthābījanidrādinirmuktā citsukhātmikā sā
iyam vā yogasya niṣṭhā mahat sukham saṃvedanam
iyam vā yogasya niṣṭhā mahat sukham saṃvedanam
51.
This state is freed from the seed of (ordinary) states, sleep (nidrā), and so on, and its nature is consciousness and bliss. This very state is either the culmination (niṣṭhā) of yoga, or the great blissful direct experience.
मनस्यस्तं गते पुंसां तदन्यन्नोपलभ्यते ।
प्रशान्तामृतकल्लोले केवलामृतवारिधौ ॥ ५२ ॥
प्रशान्तामृतकल्लोले केवलामृतवारिधौ ॥ ५२ ॥
manasyastaṃ gate puṃsāṃ tadanyannopalabhyate ,
praśāntāmṛtakallole kevalāmṛtavāridhau 52
praśāntāmṛtakallole kevalāmṛtavāridhau 52
52.
manasi astam gate puṃsām tat anyat na upalabhyate
praśāntāmṛtakallole kevalāmṛtavāridhau
praśāntāmṛtakallole kevalāmṛtavāridhau
52.
puṃsām manasi astam gate,
tat anyat na upalabhyate praśāntāmṛtakallole kevalāmṛtavāridhau
tat anyat na upalabhyate praśāntāmṛtakallole kevalāmṛtavāridhau
52.
When the mind (manas) of individuals has completely subsided, nothing else is perceived, for they are immersed in that ocean of pure immortality, whose waves are utterly tranquil and nectar-like.
मज्ज मज्जसि किं द्वैतग्रहक्षाराब्धिवीचिषु ।
भज संभरिताभोगं परमेशं जगद्गुरुम् ॥ ५३ ॥
भज संभरिताभोगं परमेशं जगद्गुरुम् ॥ ५३ ॥
majja majjasi kiṃ dvaitagrahakṣārābdhivīciṣu ,
bhaja saṃbharitābhogaṃ parameśaṃ jagadgurum 53
bhaja saṃbharitābhogaṃ parameśaṃ jagadgurum 53
53.
majja majjasi kim dvaitagrahakṣārābdhivīciṣu
bhaja saṃbharitābhogam parameśam jagadgurum
bhaja saṃbharitābhogam parameśam jagadgurum
53.
kim dvaitagrahakṣārābdhivīciṣu majja majjasi?
saṃbharitābhogam parameśam jagadgurum bhaja
saṃbharitābhogam parameśam jagadgurum bhaja
53.
Why do you keep sinking, sinking in the waves of the salty ocean born of grasping duality? Instead, worship the Supreme Lord, the world-teacher (jagadguru), who is completely fulfilled and all-pervasive.
इति ते वर्णितं सर्वं वसिष्ठस्योपदेशनम् ।
अनेन ज्ञानमार्गेण योगमार्गेण पुत्रक ॥ ५४ ॥
अनेन ज्ञानमार्गेण योगमार्गेण पुत्रक ॥ ५४ ॥
iti te varṇitaṃ sarvaṃ vasiṣṭhasyopadeśanam ,
anena jñānamārgeṇa yogamārgeṇa putraka 54
anena jñānamārgeṇa yogamārgeṇa putraka 54
54.
iti te varṇitam sarvam vasiṣṭhasya upadeśanam
anena jñānamārgeṇa yogamārgeṇa putraka
anena jñānamārgeṇa yogamārgeṇa putraka
54.
putraka,
iti te vasiṣṭhasya upadeśanam sarvam varṇitam.
anena jñānamārgeṇa yogamārgeṇa
iti te vasiṣṭhasya upadeśanam sarvam varṇitam.
anena jñānamārgeṇa yogamārgeṇa
54.
Thus, all of Vasiṣṭha's teaching (upadeśana) has been described to you, O son. Through this path of knowledge (jñāna-mārga) and path of (yoga) -
भरद्वाज महाप्राज्ञ सर्वं ज्ञास्यसि निश्चितम् ।
परामर्शेन शास्त्रस्य गुरुवाक्यार्थबोधनात् ॥ ५५ ॥
परामर्शेन शास्त्रस्य गुरुवाक्यार्थबोधनात् ॥ ५५ ॥
bharadvāja mahāprājña sarvaṃ jñāsyasi niścitam ,
parāmarśena śāstrasya guruvākyārthabodhanāt 55
parāmarśena śāstrasya guruvākyārthabodhanāt 55
55.
bharadvāja mahāprājña sarvam jñāsyasi niścitam
parāmarśena śāstrasya guruvākyārthabodhanāt
parāmarśena śāstrasya guruvākyārthabodhanāt
55.
bharadvāja mahāprājña,
śāstrasya parāmarśena guruvākyārthabodhanāt sarvam niścitam jñāsyasi
śāstrasya parāmarśena guruvākyārthabodhanāt sarvam niścitam jñāsyasi
55.
O Bharadvāja, O greatly wise one, you will certainly know everything through reflection on the scriptures (śāstra) and by understanding the meaning of the (guru)'s words.
अभ्यासात्सर्वसिद्धिः स्यादिति वेदानुशासनम् ।
तस्मात्त्वं सर्वमुत्सृज्य कुर्वभ्यासे स्थिरं मनः ॥ ५६ ॥
तस्मात्त्वं सर्वमुत्सृज्य कुर्वभ्यासे स्थिरं मनः ॥ ५६ ॥
abhyāsātsarvasiddhiḥ syāditi vedānuśāsanam ,
tasmāttvaṃ sarvamutsṛjya kurvabhyāse sthiraṃ manaḥ 56
tasmāttvaṃ sarvamutsṛjya kurvabhyāse sthiraṃ manaḥ 56
56.
abhyāsāt sarva-siddhiḥ syāt iti vedānuśāsanam tasmāt
tvam sarvam utsṛjya kuru abhyāse sthiram manaḥ
tvam sarvam utsṛjya kuru abhyāse sthiram manaḥ
56.
vedānuśāsanam iti abhyāsāt sarva-siddhiḥ syāt tasmāt
tvam sarvam utsṛjya abhyāse manaḥ sthiram kuru
tvam sarvam utsṛjya abhyāse manaḥ sthiram kuru
56.
All accomplishment arises from persistent practice; this is the teaching of the Vedas. Therefore, abandoning everything else, you should make your mind steadfast in practice.
भरद्वाज उवाच ।
रामः प्राप्तः परं योगं स्वात्मनात्मनि हे मुने ।
कथं वसिष्ठदेवेन व्यवहारपरः कृतः ॥ ५७ ॥
रामः प्राप्तः परं योगं स्वात्मनात्मनि हे मुने ।
कथं वसिष्ठदेवेन व्यवहारपरः कृतः ॥ ५७ ॥
bharadvāja uvāca ,
rāmaḥ prāptaḥ paraṃ yogaṃ svātmanātmani he mune ,
kathaṃ vasiṣṭhadevena vyavahāraparaḥ kṛtaḥ 57
rāmaḥ prāptaḥ paraṃ yogaṃ svātmanātmani he mune ,
kathaṃ vasiṣṭhadevena vyavahāraparaḥ kṛtaḥ 57
57.
bharadvājaḥ uvāca rāmaḥ prāptaḥ param yogam svātmanā ātmani
he mune katham vasiṣṭha-devena vyavahāra-paraḥ kṛtaḥ
he mune katham vasiṣṭha-devena vyavahāra-paraḥ kṛtaḥ
57.
bharadvājaḥ uvāca he mune rāmaḥ svātmanā ātmani param
yogam prāptaḥ katham vasiṣṭha-devena vyavahāra-paraḥ kṛtaḥ
yogam prāptaḥ katham vasiṣṭha-devena vyavahāra-paraḥ kṛtaḥ
57.
Bharadvāja said: "O sage, Rama attained the supreme spiritual union (yoga) by his own self (ātman) within the self (ātman). How then was he made to engage in worldly activities (vyavahāra) by the revered Vasiṣṭha?"
इति ज्ञात्वाहमप्येवमभ्यासार्थं यते यथा ।
तथैव व्यवहारोऽपि व्युत्थाने मे भविष्यति ॥ ५८ ॥
तथैव व्यवहारोऽपि व्युत्थाने मे भविष्यति ॥ ५८ ॥
iti jñātvāhamapyevamabhyāsārthaṃ yate yathā ,
tathaiva vyavahāro'pi vyutthāne me bhaviṣyati 58
tathaiva vyavahāro'pi vyutthāne me bhaviṣyati 58
58.
iti jñātvā aham api evam abhyāsārtham yate yathā
tathā eva vyavahāraḥ api vyutthāne me bhaviṣyati
tathā eva vyavahāraḥ api vyutthāne me bhaviṣyati
58.
iti jñātvā aham api evam abhyāsārtham yate yathā
tathā eva me vyutthāne vyavahāraḥ api bhaviṣyati
tathā eva me vyutthāne vyavahāraḥ api bhaviṣyati
58.
Knowing this, I too will strive for practice in this very manner, so that my engagement in worldly activities (vyavahāra) will similarly continue even after emerging from deep contemplation (vyutthāna).
श्रीवाल्मीकिरुवाच ।
यदा परिणतः साधुः स्वस्वरूपे महामनाः ।
विश्वामित्रस्तदोवाच वसिष्ठमृषिसत्तमम् ॥ ५९ ॥
यदा परिणतः साधुः स्वस्वरूपे महामनाः ।
विश्वामित्रस्तदोवाच वसिष्ठमृषिसत्तमम् ॥ ५९ ॥
śrīvālmīkiruvāca ,
yadā pariṇataḥ sādhuḥ svasvarūpe mahāmanāḥ ,
viśvāmitrastadovāca vasiṣṭhamṛṣisattamam 59
yadā pariṇataḥ sādhuḥ svasvarūpe mahāmanāḥ ,
viśvāmitrastadovāca vasiṣṭhamṛṣisattamam 59
59.
śrī-vālmīkiḥ uvāca yadā pariṇataḥ sādhuḥ sva-svarūpe
mahā-manāḥ viśvāmitraḥ tadā uvāca vasiṣṭham ṛṣi-sattamam
mahā-manāḥ viśvāmitraḥ tadā uvāca vasiṣṭham ṛṣi-sattamam
59.
śrī-vālmīkiḥ uvāca yadā sādhuḥ mahā-manāḥ viśvāmitraḥ
sva-svarūpe pariṇataḥ tadā ṛṣi-sattamam vasiṣṭham uvāca
sva-svarūpe pariṇataḥ tadā ṛṣi-sattamam vasiṣṭham uvāca
59.
Śrī Vālmīki said: When the noble Viśvāmitra, high-minded and fully established in his true self, had matured, he then spoke to Vasiṣṭha, the foremost among sages.
विश्वामित्र उवाच ।
हे वसिष्ठ महाभाग ब्रह्मपुत्र महानसि ।
गुरुत्वं शक्तिपातेन तत्क्षणादेव दर्शितम् ॥ ६० ॥
हे वसिष्ठ महाभाग ब्रह्मपुत्र महानसि ।
गुरुत्वं शक्तिपातेन तत्क्षणादेव दर्शितम् ॥ ६० ॥
viśvāmitra uvāca ,
he vasiṣṭha mahābhāga brahmaputra mahānasi ,
gurutvaṃ śaktipātena tatkṣaṇādeva darśitam 60
he vasiṣṭha mahābhāga brahmaputra mahānasi ,
gurutvaṃ śaktipātena tatkṣaṇādeva darśitam 60
60.
viśvāmitraḥ uvāca he vasiṣṭha mahābhāga brahmaputra
mahān asi gurutvam śaktipātena tatkṣaṇāt eva darśitam
mahān asi gurutvam śaktipātena tatkṣaṇāt eva darśitam
60.
viśvāmitraḥ uvāca he vasiṣṭha mahābhāga brahmaputra
mahān asi gurutvam śaktipātena tatkṣaṇāt eva darśitam
mahān asi gurutvam śaktipātena tatkṣaṇāt eva darśitam
60.
Viśvāmitra said: "O Vasiṣṭha, highly fortunate one, son of Brahmā, you are indeed great. Your spiritual authority (guru) has been demonstrated instantly by the transmission of energy (śakti)."
दर्शनात्स्पर्शनाच्छब्दात्कृपया शिष्यदेहके ।
जनयेद्यः समावेशं शांभवं स हि देशिकः ॥ ६१ ॥
जनयेद्यः समावेशं शांभवं स हि देशिकः ॥ ६१ ॥
darśanātsparśanācchabdātkṛpayā śiṣyadehake ,
janayedyaḥ samāveśaṃ śāṃbhavaṃ sa hi deśikaḥ 61
janayedyaḥ samāveśaṃ śāṃbhavaṃ sa hi deśikaḥ 61
61.
darśanāt sparśanāt śabdāt kṛpayā śiṣyadehake
janayet yaḥ samāveśam śāmbhavam sa hi deśikaḥ
janayet yaḥ samāveśam śāmbhavam sa hi deśikaḥ
61.
yaḥ darśanāt sparśanāt śabdāt kṛpayā śiṣyadehake
śāmbhavam samāveśam janayet saḥ hi deśikaḥ
śāmbhavam samāveśam janayet saḥ hi deśikaḥ
61.
He who can generate the Śāmbhavam immersion (samāveśa) in the disciple's body through sight, touch, sound, or grace is indeed a true spiritual guide (deśika).
रामोऽप्ययं विशुद्धात्मा विरक्तः स्वात्मनैव हि ।
विभ्रान्तिमात्राकाङ्क्षी च संवादात्प्राप्तवान्पदम् ॥ ६२ ॥
विभ्रान्तिमात्राकाङ्क्षी च संवादात्प्राप्तवान्पदम् ॥ ६२ ॥
rāmo'pyayaṃ viśuddhātmā viraktaḥ svātmanaiva hi ,
vibhrāntimātrākāṅkṣī ca saṃvādātprāptavānpadam 62
vibhrāntimātrākāṅkṣī ca saṃvādātprāptavānpadam 62
62.
rāmaḥ api ayam viśuddhātmā viraktaḥ sva ātmanā eva hi
vibhrāntimātra ākāṅkṣī ca saṃvādāt prāptavān padam
vibhrāntimātra ākāṅkṣī ca saṃvādāt prāptavān padam
62.
ayam rāmaḥ api viśuddhātmā sva ātmanā eva hi viraktaḥ
ca vibhrāntimātra ākāṅkṣī saṃvādāt padam prāptavān
ca vibhrāntimātra ākāṅkṣī saṃvādāt padam prāptavān
62.
This Rāma, whose self (ātman) is pure, is indeed detached by his very own being (ātman). And merely desiring to be free from delusion, he attained the ultimate state (pada) through this dialogue.
शिष्यप्रज्ञैव बोधस्य कारणं गुरुवाक्यतः ।
मलत्रयमपक्वं चेत्कथं बुद्ध्यति पक्ववत् ॥ ६३ ॥
मलत्रयमपक्वं चेत्कथं बुद्ध्यति पक्ववत् ॥ ६३ ॥
śiṣyaprajñaiva bodhasya kāraṇaṃ guruvākyataḥ ,
malatrayamapakvaṃ cetkathaṃ buddhyati pakvavat 63
malatrayamapakvaṃ cetkathaṃ buddhyati pakvavat 63
63.
śiṣyaprajñā eva bodhasya kāraṇam guruvākyataḥ
malatrayam apakvam cet katham buddhyati pakvavat
malatrayam apakvam cet katham buddhyati pakvavat
63.
guruvākyataḥ bodhasya śiṣyaprajñā eva kāraṇam
cet malatrayam apakvam katham pakvavat buddhyati
cet malatrayam apakvam katham pakvavat buddhyati
63.
The disciple's intelligence (prajñā) alone is the cause of spiritual knowledge (bodha) stemming from the words of the spiritual guide (guru). If the threefold impurity (mala) is not yet ripened (or removed), how can one understand as if fully mature?
ज्ञानं प्रत्यक्षमेवेदं गुरुशिष्यप्रयोजनम् ।
उभावपि यतो योग्यौ सर्वेषामीदृशामपि ॥ ६४ ॥
उभावपि यतो योग्यौ सर्वेषामीदृशामपि ॥ ६४ ॥
jñānaṃ pratyakṣamevedaṃ guruśiṣyaprayojanam ,
ubhāvapi yato yogyau sarveṣāmīdṛśāmapi 64
ubhāvapi yato yogyau sarveṣāmīdṛśāmapi 64
64.
jñānam pratyakṣam eva idam guruśiṣyaprayojanam
ubhau api yatas yogyau sarveṣām īdṛśām api
ubhau api yatas yogyau sarveṣām īdṛśām api
64.
idam jñānam pratyakṣam eva guruśiṣyaprayojanam
ubhau api yatas yogyau sarveṣām īdṛśām api
ubhau api yatas yogyau sarveṣām īdṛśām api
64.
This knowledge (jñāna) is indeed directly evident, serving the purpose of both the teacher (guru) and the student. This is because both are qualified, even among all such beings.
इदानीं कृपया रामव्युत्थानं कर्तुमर्हसि ।
पदे परिणतस्त्वं हि कार्याविष्टा वयं यतः ॥ ६५ ॥
पदे परिणतस्त्वं हि कार्याविष्टा वयं यतः ॥ ६५ ॥
idānīṃ kṛpayā rāmavyutthānaṃ kartumarhasi ,
pade pariṇatastvaṃ hi kāryāviṣṭā vayaṃ yataḥ 65
pade pariṇatastvaṃ hi kāryāviṣṭā vayaṃ yataḥ 65
65.
idānīm kṛpayā rāmavyutthānam kartum arhasi
pade pariṇataḥ tvam hi kāryāviṣṭāḥ vayam yatas
pade pariṇataḥ tvam hi kāryāviṣṭāḥ vayam yatas
65.
idānīm kṛpayā rāmavyutthānam kartum arhasi
tvam hi pade pariṇataḥ vayam kāryāviṣṭāḥ yatas
tvam hi pade pariṇataḥ vayam kāryāviṣṭāḥ yatas
65.
Now, please mercifully bring about the awakening of Rama. For you (Rama) are indeed mature in your position, and we (others) are engaged in our tasks (karma).
स्मरन्कार्यं मम विभो यदुद्दिश्याहमागतः ।
प्रार्थितश्चातिकष्टेन राजा दशरथः स्वयम् ॥ ६६ ॥
प्रार्थितश्चातिकष्टेन राजा दशरथः स्वयम् ॥ ६६ ॥
smarankāryaṃ mama vibho yaduddiśyāhamāgataḥ ,
prārthitaścātikaṣṭena rājā daśarathaḥ svayam 66
prārthitaścātikaṣṭena rājā daśarathaḥ svayam 66
66.
smaran kāryam mama vibho yat uddiśya aham āgataḥ
prārthitaḥ ca atikaṣṭena rājā daśarathaḥ svayam
prārthitaḥ ca atikaṣṭena rājā daśarathaḥ svayam
66.
vibho mama kāryam smaran yat uddiśya aham āgataḥ
ca rājā daśarathaḥ svayam atikaṣṭena prārthitaḥ
ca rājā daśarathaḥ svayam atikaṣṭena prārthitaḥ
66.
O Lord (vibhu), please remember my task (karma) for which I have come, and for which King Dasharatha himself was requested with great difficulty.
तद्वृथा मा कृथाः सर्वं शुद्धेन मनसा मुने ।
देवकार्यं चरामान्यदवतारप्रयोजनम् ॥ ६७ ॥
देवकार्यं चरामान्यदवतारप्रयोजनम् ॥ ६७ ॥
tadvṛthā mā kṛthāḥ sarvaṃ śuddhena manasā mune ,
devakāryaṃ carāmānyadavatāraprayojanam 67
devakāryaṃ carāmānyadavatāraprayojanam 67
67.
tat vṛthā mā kṛthāḥ sarvam śuddhena manasā mune
devakāryam ca rāma anyat avatāraprayojanam
devakāryam ca rāma anyat avatāraprayojanam
67.
mune tat sarvam śuddhena manasā vṛthā mā kṛthāḥ
ca rāma devakāryam anyat avatāraprayojanam
ca rāma devakāryam anyat avatāraprayojanam
67.
Therefore, O sage (muni), do not make all this effort futile, but rather, with a pure mind, fulfill it. And, O Rama, the divine mission is the very purpose of your incarnation (avatāra).
सिद्धाश्रमं मया नीतो रामो राक्षसमर्दनम् ।
करिष्यति ततोऽहल्यामुक्तिं च जनकात्मजाम् ॥ ६८ ॥
करिष्यति ततोऽहल्यामुक्तिं च जनकात्मजाम् ॥ ६८ ॥
siddhāśramaṃ mayā nīto rāmo rākṣasamardanam ,
kariṣyati tato'halyāmuktiṃ ca janakātmajām 68
kariṣyati tato'halyāmuktiṃ ca janakātmajām 68
68.
siddhāśramam mayā nītaḥ rāmaḥ rākṣasamardanam
kariṣyati tataḥ ahalyāmuktim ca janakātmajām
kariṣyati tataḥ ahalyāmuktim ca janakātmajām
68.
mayā nītaḥ rāmaḥ siddhāśramam rākṣasamardanam
kariṣyati tataḥ ca ahalyāmuktim janakātmajām
kariṣyati tataḥ ca ahalyāmuktim janakātmajām
68.
Rama, having been brought by me to Siddhashrama, will accomplish the destruction of the demons. After that, he will bring about Ahalya's liberation and win Janaka's daughter.
परिणेष्यति कोदण्डभङ्गेन कृतनिश्चयः ।
रामस्य जामदग्न्यस्य कर्ता नष्टां गतिं ध्रुवम् ॥ ६९ ॥
रामस्य जामदग्न्यस्य कर्ता नष्टां गतिं ध्रुवम् ॥ ६९ ॥
pariṇeṣyati kodaṇḍabhaṅgena kṛtaniścayaḥ ,
rāmasya jāmadagnyasya kartā naṣṭāṃ gatiṃ dhruvam 69
rāmasya jāmadagnyasya kartā naṣṭāṃ gatiṃ dhruvam 69
69.
pariṇeṣyati kodaṇḍabhaṅgena kṛtaniścayaḥ
rāmasya jāmadagnyasya kartā naṣṭām gatim dhruvam
rāmasya jāmadagnyasya kartā naṣṭām gatim dhruvam
69.
kṛtaniścayaḥ kodaṇḍabhaṅgena pariṇeṣyati
jāmadagnyasya rāmasya naṣṭām gatim dhruvam kartā
jāmadagnyasya rāmasya naṣṭām gatim dhruvam kartā
69.
Having made a firm resolve by breaking the bow, he will marry [her]. He will certainly cause Rama, the son of Jamadagni, to lose his power.
पितृपैतामहं राज्यं विगतोऽभयनिस्पृहः ।
वनवासच्छलेनेह दण्डकारण्यवासिनः ॥ ७० ॥
वनवासच्छलेनेह दण्डकारण्यवासिनः ॥ ७० ॥
pitṛpaitāmahaṃ rājyaṃ vigato'bhayanispṛhaḥ ,
vanavāsacchaleneha daṇḍakāraṇyavāsinaḥ 70
vanavāsacchaleneha daṇḍakāraṇyavāsinaḥ 70
70.
pitṛpaitāmaham rājyam vigataḥ abhayanispṛhaḥ
vanavāsacchalena iha daṇḍakāraṇyavāsinaḥ
vanavāsacchalena iha daṇḍakāraṇyavāsinaḥ
70.
vigataḥ abhayanispṛhaḥ pitṛpaitāmaham rājyam
iha vanavāsacchalena daṇḍakāraṇyavāsinaḥ
iha vanavāsacchalena daṇḍakāraṇyavāsinaḥ
70.
Having departed from his ancestral kingdom, fearless and free from desire, he (Rama) will here, under the guise of forest exile, [liberate] the inhabitants of Dandakaranya.
उद्धरिष्यति तीर्थानि प्राणिनो विविधानि हि ।
सीताहरणदौर्गत्यच्छलेन भुवि शोच्यताम् ॥ ७१ ॥
सीताहरणदौर्गत्यच्छलेन भुवि शोच्यताम् ॥ ७१ ॥
uddhariṣyati tīrthāni prāṇino vividhāni hi ,
sītāharaṇadaurgatyacchalena bhuvi śocyatām 71
sītāharaṇadaurgatyacchalena bhuvi śocyatām 71
71.
uddhariṣyati tīrthāni prāṇinaḥ vividhāni hi
sītāharaṇadaurgatyacchalena bhuvi śocyatām
sītāharaṇadaurgatyacchalena bhuvi śocyatām
71.
hi vividhāni tīrthāni prāṇinaḥ uddhariṣyati
sītāharaṇadaurgatyacchalena bhuvi śocyatām
sītāharaṇadaurgatyacchalena bhuvi śocyatām
71.
He will redeem the various holy places and indeed (all) living beings. Through the pretext of the suffering caused by Sita's abduction, let sorrow be experienced on earth.
दर्शयिष्यति सर्वेषां रावणादिवधादपि ।
स्त्रीसङ्गिनामथास्वास्थ्यं वानरादेः परावृतिम् ॥ ७२ ॥
स्त्रीसङ्गिनामथास्वास्थ्यं वानरादेः परावृतिम् ॥ ७२ ॥
darśayiṣyati sarveṣāṃ rāvaṇādivadhādapi ,
strīsaṅgināmathāsvāsthyaṃ vānarādeḥ parāvṛtim 72
strīsaṅgināmathāsvāsthyaṃ vānarādeḥ parāvṛtim 72
72.
darśayiṣyati sarveṣām rāvaṇādivadhāt api
strīsaṅginām atha asvāsthyam vānarādeḥ parāvṛtim
strīsaṅginām atha asvāsthyam vānarādeḥ parāvṛtim
72.
sarveṣām rāvaṇādivadhāt api strīsaṅginām
asvāsthyam atha vānarādeḥ parāvṛtim darśayiṣyati
asvāsthyam atha vānarādeḥ parāvṛtim darśayiṣyati
72.
He will demonstrate to everyone, even through the slaying of Rāvaṇa and others, the distress of those excessively attached to women, and the transformation of beings like monkeys.
सीताविशुद्धिमन्विच्छँल्लोकानुमतिमात्मनः ।
जीवन्मुक्तो निस्पृहोपि क्रियाकाण्डपरायणः ॥ ७३ ॥
जीवन्मुक्तो निस्पृहोपि क्रियाकाण्डपरायणः ॥ ७३ ॥
sītāviśuddhimanvicchaṃllokānumatimātmanaḥ ,
jīvanmukto nispṛhopi kriyākāṇḍaparāyaṇaḥ 73
jīvanmukto nispṛhopi kriyākāṇḍaparāyaṇaḥ 73
73.
sītāviśuddhim anvicchan lokānumatim ātmanaḥ
jīvanmuktaḥ nispṛhaḥ api kriyākāṇḍaparāyaṇaḥ
jīvanmuktaḥ nispṛhaḥ api kriyākāṇḍaparāyaṇaḥ
73.
jīvanmuktaḥ nispṛhaḥ api ātmanaḥ sītāviśuddhim
lokānumatim anvicchan kriyākāṇḍaparāyaṇaḥ
lokānumatim anvicchan kriyākāṇḍaparāyaṇaḥ
73.
Though a jīvanmukta (one liberated while living) and free from desires, he sought Sītā's purity and the approval of the people for himself, remaining diligently engaged in ritualistic actions (kriyākāṇḍa).
भविष्यति गतिं द्रष्टुं ज्ञानकर्मसमुच्चयौ ।
यैर्दृष्टो यैः स्मृतो वापि यैः श्रुतो बोधितस्तु यैः ॥ ७४ ॥
यैर्दृष्टो यैः स्मृतो वापि यैः श्रुतो बोधितस्तु यैः ॥ ७४ ॥
bhaviṣyati gatiṃ draṣṭuṃ jñānakarmasamuccayau ,
yairdṛṣṭo yaiḥ smṛto vāpi yaiḥ śruto bodhitastu yaiḥ 74
yairdṛṣṭo yaiḥ smṛto vāpi yaiḥ śruto bodhitastu yaiḥ 74
74.
bhaviṣyati gatim draṣṭum jñānakarmasamuccayau yaiḥ
dṛṣṭaḥ yaiḥ smṛtaḥ vā api yaiḥ śrutaḥ bodhitaḥ tu yaiḥ
dṛṣṭaḥ yaiḥ smṛtaḥ vā api yaiḥ śrutaḥ bodhitaḥ tu yaiḥ
74.
yaiḥ dṛṣṭaḥ vā yaiḥ smṛtaḥ api yaiḥ śrutaḥ tu yaiḥ
bodhitaḥ jñānakarmasamuccayau draṣṭum gatim bhaviṣyati
bodhitaḥ jñānakarmasamuccayau draṣṭum gatim bhaviṣyati
74.
For those by whom he was seen, or by whom he was remembered, or by whom he was heard, and especially by whom he was enlightened, there will be a path to understand the combination of knowledge (jñāna) and action (karma).
सर्वावस्थागतानां तु जीवन्मुक्तिं प्रदास्यति ।
इति कार्यमशेषेण त्रैलोक्यस्य ममापि हि ॥ ७५ ॥
इति कार्यमशेषेण त्रैलोक्यस्य ममापि हि ॥ ७५ ॥
sarvāvasthāgatānāṃ tu jīvanmuktiṃ pradāsyati ,
iti kāryamaśeṣeṇa trailokyasya mamāpi hi 75
iti kāryamaśeṣeṇa trailokyasya mamāpi hi 75
75.
sarvāvasthāgatānām tu jīvanmuktim pradāsyati
iti kāryam aśeṣeṇa trailokyasya mama api hi
iti kāryam aśeṣeṇa trailokyasya mama api hi
75.
tu sarvāvasthāgatānām jīvanmuktim pradāsyati
iti trailokyasya mama api hi aśeṣeṇa kāryam
iti trailokyasya mama api hi aśeṣeṇa kāryam
75.
Indeed, he will grant jīvanmukti (liberation while living) to all who have reached any state. Thus, this is the entire mission of the three worlds, and also of mine.
अनेन रामचन्द्रेण पुरुषेण महात्मना ।
नमोऽस्मै जितमेवैते कोऽप्येवं चिरमेधताम् ॥ ७६ ॥
नमोऽस्मै जितमेवैते कोऽप्येवं चिरमेधताम् ॥ ७६ ॥
anena rāmacandreṇa puruṣeṇa mahātmanā ,
namo'smai jitamevaite ko'pyevaṃ ciramedhatām 76
namo'smai jitamevaite ko'pyevaṃ ciramedhatām 76
76.
anena rāmachandreṇa puruṣeṇa mahātmanā namaḥ
asmai jitam eva ete kaḥ api evam ciram edhatām
asmai jitam eva ete kaḥ api evam ciram edhatām
76.
anena rāmachandreṇa mahātmanā puruṣeṇa asmai
namaḥ jitam eva ete kaḥ api evam ciram edhatām
namaḥ jitam eva ete kaḥ api evam ciram edhatām
76.
Salutations to this Ramachandra, the great-souled (mahātman) person (puruṣa)! Indeed, those (who follow him) attain victory. May anyone (like him or following his path) flourish in this way for a long time.
श्रीवाल्मीकिरुवाच ।
इति श्रुत्वा च ते सर्वे विश्वामित्रेण भाषितम् ।
सिद्धाश्च वरयोगीन्द्रा वसिष्ठप्रमुखाः पुनः ॥ ७७ ॥
इति श्रुत्वा च ते सर्वे विश्वामित्रेण भाषितम् ।
सिद्धाश्च वरयोगीन्द्रा वसिष्ठप्रमुखाः पुनः ॥ ७७ ॥
śrīvālmīkiruvāca ,
iti śrutvā ca te sarve viśvāmitreṇa bhāṣitam ,
siddhāśca varayogīndrā vasiṣṭhapramukhāḥ punaḥ 77
iti śrutvā ca te sarve viśvāmitreṇa bhāṣitam ,
siddhāśca varayogīndrā vasiṣṭhapramukhāḥ punaḥ 77
77.
śrī vālmīkiḥ uvācha iti śrutvā cha te sarve viśvāmitreṇa
bhāṣitam siddhāḥ cha varayogīndrāḥ vasiṣṭhapramukhāḥ punaḥ
bhāṣitam siddhāḥ cha varayogīndrāḥ vasiṣṭhapramukhāḥ punaḥ
77.
śrī vālmīkiḥ uvācha iti viśvāmitreṇa bhāṣitam śrutvā cha
te sarve siddhāḥ cha varayogīndrāḥ vasiṣṭhapramukhāḥ punaḥ
te sarve siddhāḥ cha varayogīndrāḥ vasiṣṭhapramukhāḥ punaḥ
77.
Śrī Vālmīki said: And having thus heard what was spoken by Viśvāmitra, all of them - the perfected ones (siddha), the chief among excellent yogis (yoga), and those headed by Vasiṣṭha - again...
रामाङ्गिपद्मरजसामादरस्मरणास्थिताः ।
दूरश्रुतोत्तरकथाः कथया मैथिलीपतेः ॥ ७८ ॥
दूरश्रुतोत्तरकथाः कथया मैथिलीपतेः ॥ ७८ ॥
rāmāṅgipadmarajasāmādarasmaraṇāsthitāḥ ,
dūraśrutottarakathāḥ kathayā maithilīpateḥ 78
dūraśrutottarakathāḥ kathayā maithilīpateḥ 78
78.
rāmāṅghripadmarajasām ādarasmaranāsthitāḥ
dūraśrutottarakathāḥ kathayā maithilīpateḥ
dūraśrutottarakathāḥ kathayā maithilīpateḥ
78.
maithilīpateḥ kathayā dūraśrutottarakathāḥ
rāmāṅghripadmarajasām ādarasmaranāsthitāḥ
rāmāṅghripadmarajasām ādarasmaranāsthitāḥ
78.
...again, having heard the subsequent stories from afar through the narration about the lord of Maithilī (Rama), they were established in reverent remembrance of the dust from Rama's lotus feet.
न संतुतोष भगवान्वसिष्ठोऽन्ये महर्षयः ।
गुणान्गुणनिधेस्तस्य ब्रुवन्नाकर्णयञ्छ्रुतम् ॥ ७९ ॥
गुणान्गुणनिधेस्तस्य ब्रुवन्नाकर्णयञ्छ्रुतम् ॥ ७९ ॥
na saṃtutoṣa bhagavānvasiṣṭho'nye maharṣayaḥ ,
guṇānguṇanidhestasya bruvannākarṇayañchrutam 79
guṇānguṇanidhestasya bruvannākarṇayañchrutam 79
79.
na santuṣoṣa bhagavān vasiṣṭhaḥ anye maharṣayaḥ
guṇān guṇanidheḥ tasya bruvan ākarṇayan śrutam
guṇān guṇanidheḥ tasya bruvan ākarṇayan śrutam
79.
bhagavān vasiṣṭhaḥ anye maharṣayaḥ na santuṣoṣa
tasya guṇanidheḥ guṇān bruvan ākarṇayan śrutam
tasya guṇanidheḥ guṇān bruvan ākarṇayan śrutam
79.
...yet the venerable Vasiṣṭha and the other great sages were not satisfied, even while speaking and listening to the accounts of his qualities (guṇa), those of him who is a treasury of virtues.
श्रीवसिष्ठ उवाच ।
विश्वामित्रमुनिं प्राह वसिष्ठो भगवानृषिः ।
ब्रूहि विश्वामित्र मुने रामो राजीवलोचनः ।
कोऽयमभूद्बुधः किं वा मनुष्यो वाथ राघवः ॥ ८० ॥
विश्वामित्रमुनिं प्राह वसिष्ठो भगवानृषिः ।
ब्रूहि विश्वामित्र मुने रामो राजीवलोचनः ।
कोऽयमभूद्बुधः किं वा मनुष्यो वाथ राघवः ॥ ८० ॥
śrīvasiṣṭha uvāca ,
viśvāmitramuniṃ prāha vasiṣṭho bhagavānṛṣiḥ ,
brūhi viśvāmitra mune rāmo rājīvalocanaḥ ,
ko'yamabhūdbudhaḥ kiṃ vā manuṣyo vātha rāghavaḥ 80
viśvāmitramuniṃ prāha vasiṣṭho bhagavānṛṣiḥ ,
brūhi viśvāmitra mune rāmo rājīvalocanaḥ ,
ko'yamabhūdbudhaḥ kiṃ vā manuṣyo vātha rāghavaḥ 80
80.
śrīvasiṣṭhaḥ uvāca viśvāmitramunim prāha
vasiṣṭhaḥ bhagavān ṛṣiḥ brūhi viśvāmitra
mune rāmaḥ rājīvalocanaḥ kaḥ ayam abhūt
budhaḥ kim vā manuṣyaḥ vā atha rāghavaḥ
vasiṣṭhaḥ bhagavān ṛṣiḥ brūhi viśvāmitra
mune rāmaḥ rājīvalocanaḥ kaḥ ayam abhūt
budhaḥ kim vā manuṣyaḥ vā atha rāghavaḥ
80.
śrīvasiṣṭhaḥ uvāca vasiṣṭhaḥ bhagavān ṛṣiḥ
viśvāmitramunim prāha mune viśvāmitra
brūhi ayam rāmaḥ rājīvalocanaḥ budhaḥ
kaḥ abhūt kim vā manuṣyaḥ vā atha rāghavaḥ
viśvāmitramunim prāha mune viśvāmitra
brūhi ayam rāmaḥ rājīvalocanaḥ budhaḥ
kaḥ abhūt kim vā manuṣyaḥ vā atha rāghavaḥ
80.
Śrī Vasiṣṭha said: The divine sage Vasiṣṭha addressed the sage Viśvāmitra, saying: 'O sage Viśvāmitra, please tell me, who is this intelligent, lotus-eyed Rāma? Is he a (mere) human, or is he (the supreme being in the form of) Rāghava (descendant of Raghu)?'
विश्वामित्र उवाच ।
अत्रैव कुरु विश्वासमयं स पुरुषः परः ।
विश्वार्थमथिताम्भोधिर्गम्भीरागमगोचरः ॥ ८१ ॥
अत्रैव कुरु विश्वासमयं स पुरुषः परः ।
विश्वार्थमथिताम्भोधिर्गम्भीरागमगोचरः ॥ ८१ ॥
viśvāmitra uvāca ,
atraiva kuru viśvāsamayaṃ sa puruṣaḥ paraḥ ,
viśvārthamathitāmbhodhirgambhīrāgamagocaraḥ 81
atraiva kuru viśvāsamayaṃ sa puruṣaḥ paraḥ ,
viśvārthamathitāmbhodhirgambhīrāgamagocaraḥ 81
81.
viśvāmitraḥ uvāca atra eva kuru viśvāsamayam saḥ puruṣaḥ
paraḥ viśvārthamathitāmbhodiḥ gambhīrāgamagocaraḥ
paraḥ viśvārthamathitāmbhodiḥ gambhīrāgamagocaraḥ
81.
viśvāmitraḥ uvāca atra eva viśvāsamayam kuru saḥ paraḥ
puruṣaḥ viśvārthamathitāmbhodiḥ gambhīrāgamagocaraḥ
puruṣaḥ viśvārthamathitāmbhodiḥ gambhīrāgamagocaraḥ
81.
Viśvāmitra said: 'Place your trust in him right here and now, for he is the supreme (puruṣa), one who churns the ocean for the sake of the world, and who is knowable through profound scriptures (āgama).'
परिपूर्णपरानन्दः समः श्रीवत्सलाञ्छनः ।
सर्वेषां प्राणिनां रामः प्रदाता सुप्रसादितः ॥ ८२ ॥
सर्वेषां प्राणिनां रामः प्रदाता सुप्रसादितः ॥ ८२ ॥
paripūrṇaparānandaḥ samaḥ śrīvatsalāñchanaḥ ,
sarveṣāṃ prāṇināṃ rāmaḥ pradātā suprasāditaḥ 82
sarveṣāṃ prāṇināṃ rāmaḥ pradātā suprasāditaḥ 82
82.
paripūrṇaparānandaḥ samaḥ śrīvatsalāñchanaḥ
sarveṣām prāṇinām rāmaḥ pradātā suprasāditaḥ
sarveṣām prāṇinām rāmaḥ pradātā suprasāditaḥ
82.
rāmaḥ paripūrṇaparānandaḥ samaḥ śrīvatsalāñchanaḥ
sarveṣām prāṇinām pradātā suprasāditaḥ
sarveṣām prāṇinām pradātā suprasāditaḥ
82.
Rāma is completely full of supreme bliss, impartial, and bears the mark of Śrīvatsa. He is the bestower upon all beings, and is easily propitiated.
अयं निहन्ति कुपितः सृजत्ययमसत्सकान् ।
विश्वादिर्विश्वजनको धाता भर्ता महासखः ॥ ८३ ॥
विश्वादिर्विश्वजनको धाता भर्ता महासखः ॥ ८३ ॥
ayaṃ nihanti kupitaḥ sṛjatyayamasatsakān ,
viśvādirviśvajanako dhātā bhartā mahāsakhaḥ 83
viśvādirviśvajanako dhātā bhartā mahāsakhaḥ 83
83.
ayam nihanti kupitaḥ sṛjati ayam asatsakān
viśvādiḥ viśvajanakaḥ dhātā bhartā mahāsakhaḥ
viśvādiḥ viśvajanakaḥ dhātā bhartā mahāsakhaḥ
83.
ayam kupitaḥ nihanti ayam asatsakān sṛjati ayam viśvādiḥ
ayam viśvajanakaḥ ayam dhātā ayam bhartā ayam mahāsakhaḥ
ayam viśvajanakaḥ ayam dhātā ayam bhartā ayam mahāsakhaḥ
83.
This (Rāma), when angered, destroys; he also creates those associated with unreality or evil. He is the origin of the universe, the creator of the universe, the sustainer, the maintainer, and the great friend (or companion).
अयं व्युत्क्रान्तनिःसारमृदुसंसारधूर्तकैः ।
आनन्दसिन्धुर्विततो वीतरागैर्विगाह्यते ॥ ८४ ॥
आनन्दसिन्धुर्विततो वीतरागैर्विगाह्यते ॥ ८४ ॥
ayaṃ vyutkrāntaniḥsāramṛdusaṃsāradhūrtakaiḥ ,
ānandasindhurvitato vītarāgairvigāhyate 84
ānandasindhurvitato vītarāgairvigāhyate 84
84.
ayam vyutkrāntaniḥsāramṛdusaṃsāradhūrtakaiḥ
ānandasiṃdhuḥ vitataḥ vītarāgaiḥ vigāhyate
ānandasiṃdhuḥ vitataḥ vītarāgaiḥ vigāhyate
84.
ayam vitataḥ ānandasiṃdhuḥ
vyutkrāntaniḥsāramṛdusaṃsāradhūrtakaiḥ vītarāgaiḥ vigāhyate
vyutkrāntaniḥsāramṛdusaṃsāradhūrtakaiḥ vītarāgaiḥ vigāhyate
84.
This vast ocean of bliss (ānanda) is entered by those who are free from attachment (rāga) and have transcended the deceptive, essence-less, and frail cycle of existence (saṃsāra).
क्वचिन्मुक्त इवात्मस्थः क्वचित्तुर्यपदाभिधः ।
क्वचित्प्रणीतप्रकृतिः क्वचित्तत्स्थः पुमानयम् ॥ ८५ ॥
क्वचित्प्रणीतप्रकृतिः क्वचित्तत्स्थः पुमानयम् ॥ ८५ ॥
kvacinmukta ivātmasthaḥ kvacitturyapadābhidhaḥ ,
kvacitpraṇītaprakṛtiḥ kvacittatsthaḥ pumānayam 85
kvacitpraṇītaprakṛtiḥ kvacittatsthaḥ pumānayam 85
85.
kvacit muktaḥ iva ātmasthaḥ kvacit turyapadābhidhaḥ
kvacit praṇītaprakṛtiḥ kvacit tatsthaḥ pumān ayam
kvacit praṇītaprakṛtiḥ kvacit tatsthaḥ pumān ayam
85.
ayam pumān kvacit muktaḥ iva ātmasthaḥ kvacit
turyapadābhidhaḥ kvacit praṇītaprakṛtiḥ kvacit tatsthaḥ
turyapadābhidhaḥ kvacit praṇītaprakṛtiḥ kvacit tatsthaḥ
85.
This Puruṣa (supreme cosmic person) is sometimes like one liberated (mukta) and abiding in the self (ātman); sometimes he is referred to as the state of turya; sometimes nature (prakṛti) is manifested by him; and sometimes he abides within that (prakṛti).
अयं त्रयीमयो देवस्त्रैगुण्यगहनातिगः ।
जयत्यङ्गैरयं षड्भिर्वेदात्मा पुरुषोऽद्भुतः ॥ ८६ ॥
जयत्यङ्गैरयं षड्भिर्वेदात्मा पुरुषोऽद्भुतः ॥ ८६ ॥
ayaṃ trayīmayo devastraiguṇyagahanātigaḥ ,
jayatyaṅgairayaṃ ṣaḍbhirvedātmā puruṣo'dbhutaḥ 86
jayatyaṅgairayaṃ ṣaḍbhirvedātmā puruṣo'dbhutaḥ 86
86.
ayam trayīmayaḥ devaḥ traiguṇyagahanātigaḥ jayati
aṅgaiḥ ayam ṣaḍbhiḥ vedātmā puruṣaḥ adbhutaḥ
aṅgaiḥ ayam ṣaḍbhiḥ vedātmā puruṣaḥ adbhutaḥ
86.
ayam trayīmayaḥ devaḥ,
traiguṇyagahanātigaḥ,
adbhutaḥ vedātmā puruṣaḥ,
ṣaḍbhiḥ aṅgaiḥ jayati
traiguṇyagahanātigaḥ,
adbhutaḥ vedātmā puruṣaḥ,
ṣaḍbhiḥ aṅgaiḥ jayati
86.
This divine being, embodying the three Vedas and transcending the dense complexity of the three qualities (guṇas), this wondrous Puruṣa (supreme cosmic person) whose essence (ātman) is the Veda, is victorious through his six auxiliary limbs.
अयं चतुर्बाहुरयं विश्वस्रष्टा चतुर्मुखः ।
अयमेव महादेवः संहर्ता च त्रिलोचनः ॥ ८७ ॥
अयमेव महादेवः संहर्ता च त्रिलोचनः ॥ ८७ ॥
ayaṃ caturbāhurayaṃ viśvasraṣṭā caturmukhaḥ ,
ayameva mahādevaḥ saṃhartā ca trilocanaḥ 87
ayameva mahādevaḥ saṃhartā ca trilocanaḥ 87
87.
ayam caturbāhuḥ ayam viśvasraṣṭā caturmukhaḥ
ayam eva mahādevaḥ saṃhartā ca trilocanaḥ
ayam eva mahādevaḥ saṃhartā ca trilocanaḥ
87.
ayam caturbāhuḥ; ayam viśvasraṣṭā caturmukhaḥ;
ayam eva mahādevaḥ ca saṃhartā trilocanaḥ
ayam eva mahādevaḥ ca saṃhartā trilocanaḥ
87.
This one is four-armed; this one is the four-faced creator of the universe. This very one is Mahādeva (Śiva) and the three-eyed destroyer.
अजोऽयं जायते योगाज्जागरूकः सदा महान् ।
बिभर्ति भगवानेतद्विरूपो विश्वरूपवान् ॥ ८८ ॥
बिभर्ति भगवानेतद्विरूपो विश्वरूपवान् ॥ ८८ ॥
ajo'yaṃ jāyate yogājjāgarūkaḥ sadā mahān ,
bibharti bhagavānetadvirūpo viśvarūpavān 88
bibharti bhagavānetadvirūpo viśvarūpavān 88
88.
ajaḥ ayam jāyate yogāt jāgarūkaḥ sadā mahān
bibharti bhagavān etat virūpaḥ viśvarūpavān
bibharti bhagavān etat virūpaḥ viśvarūpavān
88.
ayam ajaḥ mahān sadā jāgarūkaḥ yogāt jāyate
bhagavān virūpaḥ viśvarūpavān etat bibharti
bhagavān virūpaḥ viśvarūpavān etat bibharti
88.
This unborn (aja) one, ever vigilant and great, manifests from the practice of spiritual discipline (yoga). The revered Lord (bhagavān), though formless (virūpa), sustains this (universe), being endowed with all forms (viśvarūpavān).
विजयो विक्रमेणेव प्रकाश इव तेजसा ।
प्रज्ञोत्कर्षः श्रुतेनेव सुपर्णेनायमुह्यते ॥ ८९ ॥
प्रज्ञोत्कर्षः श्रुतेनेव सुपर्णेनायमुह्यते ॥ ८९ ॥
vijayo vikrameṇeva prakāśa iva tejasā ,
prajñotkarṣaḥ śruteneva suparṇenāyamuhyate 89
prajñotkarṣaḥ śruteneva suparṇenāyamuhyate 89
89.
vijayaḥ vikrameṇa iva prakāśaḥ iva tejasā prajñā
utkarṣaḥ śrutena iva suparṇena ayam uhyate
utkarṣaḥ śrutena iva suparṇena ayam uhyate
89.
ayam vikrameṇa vijayaḥ iva tejasā prakāśaḥ iva
śrutena prajñā utkarṣaḥ iva suparṇena uhyate
śrutena prajñā utkarṣaḥ iva suparṇena uhyate
89.
Just as victory is [attained] through valor, and light through brilliance, and the excellence of wisdom (prajñā) through sacred learning (śruti), so too is this one carried by Suparṇa (Garuda).
अयं दशरथो धन्यः सुतो यस्य परः पुमान् ।
धन्यः स दशकण्ठोऽपि चिन्त्यश्चित्तेन योऽमुना ॥ ९० ॥
धन्यः स दशकण्ठोऽपि चिन्त्यश्चित्तेन योऽमुना ॥ ९० ॥
ayaṃ daśaratho dhanyaḥ suto yasya paraḥ pumān ,
dhanyaḥ sa daśakaṇṭho'pi cintyaścittena yo'munā 90
dhanyaḥ sa daśakaṇṭho'pi cintyaścittena yo'munā 90
90.
ayam daśarathaḥ dhanyaḥ sutaḥ yasya paraḥ pumān
dhanyaḥ saḥ daśakaṇṭhaḥ api cintyaḥ cittena yaḥ amunā
dhanyaḥ saḥ daśakaṇṭhaḥ api cintyaḥ cittena yaḥ amunā
90.
yasya sutaḥ paraḥ pumān ayam daśarathaḥ dhanyaḥ yaḥ
amunā cittena cintyaḥ saḥ daśakaṇṭhaḥ api dhanyaḥ
amunā cittena cintyaḥ saḥ daśakaṇṭhaḥ api dhanyaḥ
90.
Blessed is this Daśaratha, whose son is the supreme cosmic person (puruṣa). Blessed too is that Daśakaṇṭha (Rāvaṇa), who is contemplated by this one in his mind.
हा स्वर्गममुना शून्यं हा पातालादिहागतः ।
तस्यागमादयं लोको मध्यमः श्रेष्ठतां गतः ॥ ९१ ॥
तस्यागमादयं लोको मध्यमः श्रेष्ठतां गतः ॥ ९१ ॥
hā svargamamunā śūnyaṃ hā pātālādihāgataḥ ,
tasyāgamādayaṃ loko madhyamaḥ śreṣṭhatāṃ gataḥ 91
tasyāgamādayaṃ loko madhyamaḥ śreṣṭhatāṃ gataḥ 91
91.
hā svargam amunā śūnyam hā pātālāt iha āgataḥ
tasya āgamāt ayam lokaḥ madhyamaḥ śreṣṭhatām gataḥ
tasya āgamāt ayam lokaḥ madhyamaḥ śreṣṭhatām gataḥ
91.
hā amunā svargam śūnyam hā pātālāt iha āgataḥ
tasya āgamāt ayam madhyamaḥ lokaḥ śreṣṭhatām gataḥ
tasya āgamāt ayam madhyamaḥ lokaḥ śreṣṭhatām gataḥ
91.
Alas, heaven is empty because of him! Alas, he has come here from the netherworlds (pātāla)! Due to his arrival, this middle world (loka) has attained supremacy.
राम इत्यवतीर्णोऽयमर्णवान्तःशयः पुमान् ।
चिदानन्दघनो रामः परमात्मायमव्ययः ॥ ९२ ॥
चिदानन्दघनो रामः परमात्मायमव्ययः ॥ ९२ ॥
rāma ityavatīrṇo'yamarṇavāntaḥśayaḥ pumān ,
cidānandaghano rāmaḥ paramātmāyamavyayaḥ 92
cidānandaghano rāmaḥ paramātmāyamavyayaḥ 92
92.
rāmaḥ iti avatīrṇaḥ ayam arṇavāntaḥśayaḥ pumān
cidānandaghanaḥ rāmaḥ paramātmā ayam avyayaḥ
cidānandaghanaḥ rāmaḥ paramātmā ayam avyayaḥ
92.
ayam arṇavāntaḥśayaḥ pumān rāmaḥ iti avatīrṇaḥ
ayam rāmaḥ cidānandaghanaḥ paramātmā avyayaḥ
ayam rāmaḥ cidānandaghanaḥ paramātmā avyayaḥ
92.
This Purusha (puruṣa), who rests within the ocean, has descended as Rama. This Rama is dense with consciousness and bliss, the supreme self (paramātmā), and imperishable.
निगृहीतेन्द्रियग्रामा रामं जानन्ति योगिनः ।
वयं त्ववरमेवास्य रूपं रूपयितुं क्षमाः ॥ ९३ ॥
वयं त्ववरमेवास्य रूपं रूपयितुं क्षमाः ॥ ९३ ॥
nigṛhītendriyagrāmā rāmaṃ jānanti yoginaḥ ,
vayaṃ tvavaramevāsya rūpaṃ rūpayituṃ kṣamāḥ 93
vayaṃ tvavaramevāsya rūpaṃ rūpayituṃ kṣamāḥ 93
93.
nigṛhītendriyagrāmāḥ rāmam jānanti yoginaḥ
vayam tu avaram eva asya rūpam rūpayitum kṣamāḥ
vayam tu avaram eva asya rūpam rūpayitum kṣamāḥ
93.
nigṛhītendriyagrāmāḥ yoginaḥ rāmam jānanti tu
vayam asya avaram rūpam eva rūpayitum kṣamāḥ
vayam asya avaram rūpam eva rūpayitum kṣamāḥ
93.
Yogis (yoginaḥ) who have subdued their group of senses truly know Rama. But we are only capable of perceiving his inferior form.
रघोरघोच्छेदकरो भगवानिति शुश्रुम ।
वसिष्ठ कृपया त्वं हि व्यवहारपरं कुरु ॥ ९४ ॥
वसिष्ठ कृपया त्वं हि व्यवहारपरं कुरु ॥ ९४ ॥
raghoraghocchedakaro bhagavāniti śuśruma ,
vasiṣṭha kṛpayā tvaṃ hi vyavahāraparaṃ kuru 94
vasiṣṭha kṛpayā tvaṃ hi vyavahāraparaṃ kuru 94
94.
raghoḥ agha ucchedakaraḥ bhagavān iti śuśruma
vasiṣṭha kṛpayā tvam hi vyavahāraparam kuru
vasiṣṭha kṛpayā tvam hi vyavahāraparam kuru
94.
vasiṣṭha vayam iti śuśruma yat raghoḥ agha ucchedakaraḥ
bhagavān tvam hi kṛpayā vyavahāraparam kuru
bhagavān tvam hi kṛpayā vyavahāraparam kuru
94.
We have heard that Lord (bhagavān) Rama is the one who puts an end to the sins (ucchedakaraḥ) of Raghu's (raghoḥ) lineage. O Vasiṣṭha, by your grace, please make me skilled in worldly conduct (vyavahāraparam).
श्रीवाल्मीकिरुवाच ।
इत्युक्त्वावस्थितस्तूष्णीं विश्वामित्रो महामुनिः ।
वसिष्ठस्तु महातेजा रामचन्द्रमभाषत ॥ ९५ ॥
इत्युक्त्वावस्थितस्तूष्णीं विश्वामित्रो महामुनिः ।
वसिष्ठस्तु महातेजा रामचन्द्रमभाषत ॥ ९५ ॥
śrīvālmīkiruvāca ,
ityuktvāvasthitastūṣṇīṃ viśvāmitro mahāmuniḥ ,
vasiṣṭhastu mahātejā rāmacandramabhāṣata 95
ityuktvāvasthitastūṣṇīṃ viśvāmitro mahāmuniḥ ,
vasiṣṭhastu mahātejā rāmacandramabhāṣata 95
95.
śrīvālmīkiḥ uvāca iti uktvā avasthitaḥ tūṣṇīm viśvāmitraḥ
mahāmuniḥ vasiṣṭhaḥ tu mahātejāḥ rāmacandram abhāṣata
mahāmuniḥ vasiṣṭhaḥ tu mahātejāḥ rāmacandram abhāṣata
95.
śrīvālmīkiḥ uvāca iti uktvā mahāmuniḥ viśvāmitraḥ tūṣṇīm
avasthitaḥ tu mahātejāḥ vasiṣṭhaḥ rāmacandram abhāṣata
avasthitaḥ tu mahātejāḥ vasiṣṭhaḥ rāmacandram abhāṣata
95.
Śrī Vālmīki spoke: Having said this, the great sage (mahāmuniḥ) Viśvāmitra became silent. But Vasiṣṭha, who possessed great splendor (mahātejāḥ), then addressed Ramachandra.
श्रीवसिष्ठ उवाच ।
राम राम महाबाहो महापुरुष चिन्मय ।
नायं विश्रान्तिकालो हि लोकानन्दकरो भव ॥ ९६ ॥
राम राम महाबाहो महापुरुष चिन्मय ।
नायं विश्रान्तिकालो हि लोकानन्दकरो भव ॥ ९६ ॥
śrīvasiṣṭha uvāca ,
rāma rāma mahābāho mahāpuruṣa cinmaya ,
nāyaṃ viśrāntikālo hi lokānandakaro bhava 96
rāma rāma mahābāho mahāpuruṣa cinmaya ,
nāyaṃ viśrāntikālo hi lokānandakaro bhava 96
96.
śrī-vasiṣṭhaḥ uvāca rāma rāma mahābāho mahāpuruṣa
cinmaya na ayam viśrāntikālaḥ hi loka-ānanda-karaḥ bhava
cinmaya na ayam viśrāntikālaḥ hi loka-ānanda-karaḥ bhava
96.
śrī-vasiṣṭhaḥ uvāca he rāma he
rāma he mahābāho he mahāpuruṣa he
cinmaya ayam hi viśrāntikālaḥ na
(asti) loka-ānanda-karaḥ bhava
rāma he mahābāho he mahāpuruṣa he
cinmaya ayam hi viśrāntikālaḥ na
(asti) loka-ānanda-karaḥ bhava
96.
Śrī Vasiṣṭha said: Rama, Rama, O mighty-armed one, O great, conscious being! This is certainly not the time for rest. Instead, become one who brings joy to the world.
यावल्लोकपरामर्शो निरूढो नास्ति योगिनः ।
तावद्रूढसमाधित्वं न भवत्येव निर्मलम् ॥ ९७ ॥
तावद्रूढसमाधित्वं न भवत्येव निर्मलम् ॥ ९७ ॥
yāvallokaparāmarśo nirūḍho nāsti yoginaḥ ,
tāvadrūḍhasamādhitvaṃ na bhavatyeva nirmalam 97
tāvadrūḍhasamādhitvaṃ na bhavatyeva nirmalam 97
97.
yāvat loka-parāmarśaḥ nirūḍhaḥ na asti yoginaḥ
tāvat rūḍha-samādhitvam na bhavati eva nirmalam
tāvat rūḍha-samādhitvam na bhavati eva nirmalam
97.
yāvat yoginaḥ loka-parāmarśaḥ nirūḍhaḥ na asti
tāvat nirmalam rūḍha-samādhitvam eva na bhavati
tāvat nirmalam rūḍha-samādhitvam eva na bhavati
97.
As long as a practitioner of (yoga) is not firmly established in concern for the world, then pure, established contemplation (samādhi) certainly does not arise.
तस्माद्राज्यादिविषयान्पर्यालोक्य विनश्वरान् ।
देवकार्यादिभारांश्च भज पुत्र सुखी भव ॥ ९८ ॥
देवकार्यादिभारांश्च भज पुत्र सुखी भव ॥ ९८ ॥
tasmādrājyādiviṣayānparyālokya vinaśvarān ,
devakāryādibhārāṃśca bhaja putra sukhī bhava 98
devakāryādibhārāṃśca bhaja putra sukhī bhava 98
98.
tasmāt rājya-ādi-viṣayān paryālokya vinaśvarān
deva-kārya-ādi-bhārān ca bhaja putra sukhī bhava
deva-kārya-ādi-bhārān ca bhaja putra sukhī bhava
98.
tasmāt putra rājya-ādi-viṣayān vinaśvarān paryālokya
ca deva-kārya-ādi-bhārān bhaja (tena) sukhī bhava
ca deva-kārya-ādi-bhārān bhaja (tena) sukhī bhava
98.
Therefore, after carefully considering these perishable things like kingdom and other worldly objects, and (after taking up) the burdens of divine duties and so forth, my son, serve (them) and be happy.
श्रीवाल्मीकिरुवाच ।
इत्युक्तोऽपि यदा रामः किंचिन्नोचे लयं गतः ।
तदा सुषुम्नया सोऽपि विवेश हृदयं शनैः ॥ ९९ ॥
इत्युक्तोऽपि यदा रामः किंचिन्नोचे लयं गतः ।
तदा सुषुम्नया सोऽपि विवेश हृदयं शनैः ॥ ९९ ॥
śrīvālmīkiruvāca ,
ityukto'pi yadā rāmaḥ kiṃcinnoce layaṃ gataḥ ,
tadā suṣumnayā so'pi viveśa hṛdayaṃ śanaiḥ 99
ityukto'pi yadā rāmaḥ kiṃcinnoce layaṃ gataḥ ,
tadā suṣumnayā so'pi viveśa hṛdayaṃ śanaiḥ 99
99.
śrī-vālmīkiḥ uvāca iti uktaḥ api yadā rāmaḥ kiṃcit na ūce
layam gataḥ tadā suṣumnyā saḥ api viveśa hṛdayam śanaiḥ
layam gataḥ tadā suṣumnyā saḥ api viveśa hṛdayam śanaiḥ
99.
śrī-vālmīkiḥ uvāca yadā iti uktaḥ api rāmaḥ layam gataḥ (san)
kiṃcit na ūce tadā saḥ api suṣumnyā hṛdayam śanaiḥ viveśa
kiṃcit na ūce tadā saḥ api suṣumnyā hṛdayam śanaiḥ viveśa
99.
Śrī Vālmīki said: Even when addressed thus, when Rama, having gone into absorption, said nothing, then he (Vasiṣṭha) also slowly entered his heart (through the suṣumnā).
शक्तिप्राणमनःप्रसक्तिकरणो जीवः प्रकाशात्मको नाडीरन्ध्रसुपुष्टसर्वकरणः प्रोन्मील्य नेत्रे शनैः ।
दृष्ट्वोत्कृष्टवसिष्ठमुख्यविदुषो निर्मुक्तसर्वैषणः कृत्याकृत्यविचारणादिरहितः सर्वान्प्रतीक्ष्य स्थितः ॥ १०० ॥
दृष्ट्वोत्कृष्टवसिष्ठमुख्यविदुषो निर्मुक्तसर्वैषणः कृत्याकृत्यविचारणादिरहितः सर्वान्प्रतीक्ष्य स्थितः ॥ १०० ॥
śaktiprāṇamanaḥprasaktikaraṇo jīvaḥ prakāśātmako nāḍīrandhrasupuṣṭasarvakaraṇaḥ pronmīlya netre śanaiḥ ,
dṛṣṭvotkṛṣṭavasiṣṭhamukhyaviduṣo nirmuktasarvaiṣaṇaḥ kṛtyākṛtyavicāraṇādirahitaḥ sarvānpratīkṣya sthitaḥ 100
dṛṣṭvotkṛṣṭavasiṣṭhamukhyaviduṣo nirmuktasarvaiṣaṇaḥ kṛtyākṛtyavicāraṇādirahitaḥ sarvānpratīkṣya sthitaḥ 100
100.
śakti-prāṇa-manaḥ-prasakti-karaṇaḥ jīvaḥ prakāśātmakaḥ
nāḍī-randhra-supuṣṭa-sarva-karaṇaḥ pronmīlya netre śanaiḥ
dṛṣṭvā utkṛṣṭa-vasiṣṭha-mukhya-viduṣaḥ nirmukta-sarvaiṣaṇaḥ
kṛtya-akṛtya-vicāraṇa-ādi-rahitaḥ sarvān pratīkṣya sthitaḥ
nāḍī-randhra-supuṣṭa-sarva-karaṇaḥ pronmīlya netre śanaiḥ
dṛṣṭvā utkṛṣṭa-vasiṣṭha-mukhya-viduṣaḥ nirmukta-sarvaiṣaṇaḥ
kṛtya-akṛtya-vicāraṇa-ādi-rahitaḥ sarvān pratīkṣya sthitaḥ
100.
jīvaḥ śakti-prāṇa-manaḥ-prasakti-karaṇaḥ prakāśātmakaḥ
nāḍī-randhra-supuṣṭa-sarva-karaṇaḥ nirmukta-sarvaiṣaṇaḥ
kṛtya-akṛtya-vicāraṇa-ādi-rahitaḥ śanaiḥ netre pronmīlya
utkṛṣṭa-vasiṣṭha-mukhya-viduṣaḥ dṛṣṭvā sarvān pratīkṣya sthitaḥ
nāḍī-randhra-supuṣṭa-sarva-karaṇaḥ nirmukta-sarvaiṣaṇaḥ
kṛtya-akṛtya-vicāraṇa-ādi-rahitaḥ śanaiḥ netre pronmīlya
utkṛṣṭa-vasiṣṭha-mukhya-viduṣaḥ dṛṣṭvā sarvān pratīkṣya sthitaḥ
100.
The individual soul (jīva), whose essence is consciousness, whose instruments are engaged by power (śakti), vital breath (prāṇa), and mind, and whose every faculty is well-nourished through the subtle energetic channels, freed from all desires and devoid of considerations of what is to be done or not to be done, slowly opened his eyes. Having seen the excellent Vasiṣṭha and other chief wise ones, he remained there, observing everyone.
श्रुत्वा वसिष्ठवचनं गुरुवाक्यमिति स्वयम् ।
श्रुत्वा प्रोवाच भगवान्रामचन्द्रः समाहितः ॥ १०१ ॥
श्रुत्वा प्रोवाच भगवान्रामचन्द्रः समाहितः ॥ १०१ ॥
śrutvā vasiṣṭhavacanaṃ guruvākyamiti svayam ,
śrutvā provāca bhagavānrāmacandraḥ samāhitaḥ 101
śrutvā provāca bhagavānrāmacandraḥ samāhitaḥ 101
101.
śrutvā vasiṣṭha-vacanam guru-vākyam iti svayam
śrutvā provāca bhagavān rāmacandraḥ samāhitaḥ
śrutvā provāca bhagavān rāmacandraḥ samāhitaḥ
101.
bhagavān rāmacandraḥ samāhitaḥ svayam vasiṣṭha-vacanam
guru-vākyam iti śrutvā śrutvā provāca
guru-vākyam iti śrutvā śrutvā provāca
101.
Having heard Vasiṣṭha's words, considering them as the counsel of his spiritual teacher (guru), Bhagavān Rāmacandra, being composed and attentive, himself spoke.
श्रीराम उवाच ।
न विधेर्न निषेधस्य त्वत्प्रसादादयं प्रभुः ।
तथापि तव वाक्यं तु करणीयं हि सर्वदा ॥ १०२ ॥
न विधेर्न निषेधस्य त्वत्प्रसादादयं प्रभुः ।
तथापि तव वाक्यं तु करणीयं हि सर्वदा ॥ १०२ ॥
śrīrāma uvāca ,
na vidherna niṣedhasya tvatprasādādayaṃ prabhuḥ ,
tathāpi tava vākyaṃ tu karaṇīyaṃ hi sarvadā 102
na vidherna niṣedhasya tvatprasādādayaṃ prabhuḥ ,
tathāpi tava vākyaṃ tu karaṇīyaṃ hi sarvadā 102
102.
śrīrāma uvāca na vidheḥ na niṣedhasya tvat-prasādāt ayam
prabhuḥ tathāpi tava vākyam tu karaṇīyam hi sarvadā
prabhuḥ tathāpi tava vākyam tu karaṇīyam hi sarvadā
102.
śrīrāma uvāca: tvat-prasādāt ayam prabhuḥ vidheḥ na niṣedhasya na (asti).
tathāpi tava vākyam tu hi sarvadā karaṇīyam (asti).
tathāpi tava vākyam tu hi sarvadā karaṇīyam (asti).
102.
Śrī Rāma said: 'By your grace, I am not subject to either injunctions (vidhi) or prohibitions (niṣedha). Nevertheless, your word must certainly always be followed.'
वेदागमपुराणेषु स्मृतिष्वपि महामुने ।
गुरुवाक्यं विधिः प्रोक्तो निषेधस्तद्विपर्ययः ॥ १०३ ॥
गुरुवाक्यं विधिः प्रोक्तो निषेधस्तद्विपर्ययः ॥ १०३ ॥
vedāgamapurāṇeṣu smṛtiṣvapi mahāmune ,
guruvākyaṃ vidhiḥ prokto niṣedhastadviparyayaḥ 103
guruvākyaṃ vidhiḥ prokto niṣedhastadviparyayaḥ 103
103.
veda-āgama-purāṇeṣu smṛtiṣu api mahāmune
guru-vākyam vidhiḥ proktaḥ niṣedhaḥ tat-viparyayaḥ
guru-vākyam vidhiḥ proktaḥ niṣedhaḥ tat-viparyayaḥ
103.
mahāmune,
veda-āgama-purāṇeṣu smṛtiṣu api guru-vākyam vidhiḥ proktaḥ (asti),
niṣedhaḥ tat-viparyayaḥ (ca asti).
veda-āgama-purāṇeṣu smṛtiṣu api guru-vākyam vidhiḥ proktaḥ (asti),
niṣedhaḥ tat-viparyayaḥ (ca asti).
103.
O great sage, it is declared in the Vedas, Āgamas, Purāṇas, and also in the Smṛtis, that the word of a spiritual teacher (guru) is a positive injunction (vidhi), and its opposite is a prohibition (niṣedha).
इत्युक्त्वा चरणौ तस्य वसिष्ठस्य महात्मनः ।
शिरसा धार्य सर्वात्मा सर्वान्प्राह घृणानिधिः ॥ १०४ ॥
शिरसा धार्य सर्वात्मा सर्वान्प्राह घृणानिधिः ॥ १०४ ॥
ityuktvā caraṇau tasya vasiṣṭhasya mahātmanaḥ ,
śirasā dhārya sarvātmā sarvānprāha ghṛṇānidhiḥ 104
śirasā dhārya sarvātmā sarvānprāha ghṛṇānidhiḥ 104
104.
iti uktvā caraṇau tasya vasiṣṭhasya mahātmanaḥ
śirasā dhārya sarvātmā sarvān prāha ghṛṇānidhiḥ
śirasā dhārya sarvātmā sarvān prāha ghṛṇānidhiḥ
104.
iti uktvā,
ghṛṇānidhiḥ sarvātmā tasya mahātmanaḥ vasiṣṭhasya caraṇau śirasā dhārya,
sarvān prāha.
ghṛṇānidhiḥ sarvātmā tasya mahātmanaḥ vasiṣṭhasya caraṇau śirasā dhārya,
sarvān prāha.
104.
Having spoken thus, the soul of all (sarvātmā), who was a treasure-house of compassion, reverently placed the feet of the great-souled Vasiṣṭha upon his head and then addressed everyone.
श्रीराम उवाच ।
सर्वे श्रृणुत भद्रं वो निश्चयेन सुनिश्चितम् ।
आत्मज्ञानात्परं नास्ति गुरोरपि च तद्विदः ॥ १०५ ॥
सर्वे श्रृणुत भद्रं वो निश्चयेन सुनिश्चितम् ।
आत्मज्ञानात्परं नास्ति गुरोरपि च तद्विदः ॥ १०५ ॥
śrīrāma uvāca ,
sarve śrṛṇuta bhadraṃ vo niścayena suniścitam ,
ātmajñānātparaṃ nāsti gurorapi ca tadvidaḥ 105
sarve śrṛṇuta bhadraṃ vo niścayena suniścitam ,
ātmajñānātparaṃ nāsti gurorapi ca tadvidaḥ 105
105.
śrīrāma uvāca sarve śṛṇuta bhadram vaḥ niścayena
suniścitam ātmajñānāt param na asti guroḥ api ca tadvidaḥ
suniścitam ātmajñānāt param na asti guroḥ api ca tadvidaḥ
105.
śrīrāma uvāca.
sarve,
vaḥ bhadram [astu]! niścayena suniścitam: ātmajñānāt param na asti,
api ca tadvidaḥ guroḥ [api na asti].
sarve,
vaḥ bhadram [astu]! niścayena suniścitam: ātmajñānāt param na asti,
api ca tadvidaḥ guroḥ [api na asti].
105.
Śrī Rāma said: "All of you, listen! May good fortune be yours! It is most certainly established that there is nothing superior to self-knowledge (ātmajñāna), nor to a guru who possesses that knowledge."
सुखी भव महाराज रामचन्द्र नमोऽस्तु ते ।
वसिष्ठेनाप्यनुज्ञाता गच्छामोऽद्य यथागतम् ॥ १०७ ॥
वसिष्ठेनाप्यनुज्ञाता गच्छामोऽद्य यथागतम् ॥ १०७ ॥
sukhī bhava mahārāja rāmacandra namo'stu te ,
vasiṣṭhenāpyanujñātā gacchāmo'dya yathāgatam 107
vasiṣṭhenāpyanujñātā gacchāmo'dya yathāgatam 107
107.
sukhī bhava mahārāja rāmacandra namaḥ astu te
vasiṣṭhena api anujñātāḥ gacchāmaḥ adya yathāgatam
vasiṣṭhena api anujñātāḥ gacchāmaḥ adya yathāgatam
107.
mahārāja rāmacandra,
sukhī bhava! te namaḥ astu.
api ca vasiṣṭhena anujñātāḥ,
adya yathāgatam gacchāmaḥ.
sukhī bhava! te namaḥ astu.
api ca vasiṣṭhena anujñātāḥ,
adya yathāgatam gacchāmaḥ.
107.
"O great King Rāmacandra, be happy! Salutations to you. Having also been permitted by Vasiṣṭha, we now depart just as we arrived."
श्रीवाल्मीकिरुवाच ।
एवमुक्त्वा गताः सर्वे रामसंस्तवने रताः ।
रामचन्द्रस्य शिरसि पौष्पी वृष्टिः पपात ह ॥ १०८ ॥
एवमुक्त्वा गताः सर्वे रामसंस्तवने रताः ।
रामचन्द्रस्य शिरसि पौष्पी वृष्टिः पपात ह ॥ १०८ ॥
śrīvālmīkiruvāca ,
evamuktvā gatāḥ sarve rāmasaṃstavane ratāḥ ,
rāmacandrasya śirasi pauṣpī vṛṣṭiḥ papāta ha 108
evamuktvā gatāḥ sarve rāmasaṃstavane ratāḥ ,
rāmacandrasya śirasi pauṣpī vṛṣṭiḥ papāta ha 108
108.
śrīvālmīkiḥ uvāca evam uktvā gatāḥ sarve rāmasaṃstavane
ratāḥ rāmacandrasya śirasi pauṣpī vṛṣṭiḥ papāta ha
ratāḥ rāmacandrasya śirasi pauṣpī vṛṣṭiḥ papāta ha
108.
śrīvālmīkiḥ uvāca.
evam uktvā,
rāmasaṃstavane ratāḥ sarve gatāḥ.
rāmacandrasya śirasi pauṣpī vṛṣṭiḥ ha papāta.
evam uktvā,
rāmasaṃstavane ratāḥ sarve gatāḥ.
rāmacandrasya śirasi pauṣpī vṛṣṭiḥ ha papāta.
108.
Śrī Vālmīki said: Having spoken thus, all those who were devoted to praising Rāma departed. And indeed, a shower of flowers fell upon Rāmacandra's head.
एतत्ते सर्वमाख्यातं रामचन्द्रकथानकम् ।
अनेन क्रमयोगेन भरद्वाज सुखी भव ॥ १०९ ॥
अनेन क्रमयोगेन भरद्वाज सुखी भव ॥ १०९ ॥
etatte sarvamākhyātaṃ rāmacandrakathānakam ,
anena kramayogena bharadvāja sukhī bhava 109
anena kramayogena bharadvāja sukhī bhava 109
109.
etat te sarvam ākhyātam rāmacandrakathānkam
anena kramayogena bharadvāja sukhī bhava
anena kramayogena bharadvāja sukhī bhava
109.
bharadvāja te etat sarvam rāmacandrakathānkam
ākhyātam anena kramayogena sukhī bhava
ākhyātam anena kramayogena sukhī bhava
109.
This entire narrative of Ramachandra has been explained to you. By means of this sequential discipline (yoga), O Bharadvaja, may you attain happiness.
इति रघुपतिसिद्धिः प्रोदिता या मया ते वरमुनिवचनालीरत्नमालाविचित्रा ।
निखिलकविकुलानां योगिनां सेव्यरूपा परमगुरुकटाक्षान्मुक्तिमार्गं ददाति ॥ ११० ॥
निखिलकविकुलानां योगिनां सेव्यरूपा परमगुरुकटाक्षान्मुक्तिमार्गं ददाति ॥ ११० ॥
iti raghupatisiddhiḥ proditā yā mayā te varamunivacanālīratnamālāvicitrā ,
nikhilakavikulānāṃ yogināṃ sevyarūpā paramagurukaṭākṣānmuktimārgaṃ dadāti 110
nikhilakavikulānāṃ yogināṃ sevyarūpā paramagurukaṭākṣānmuktimārgaṃ dadāti 110
110.
iti raghupatisiddhiḥ proditā yā mayā
te varamunivacanālīratnamālāvicitrā
nikhilakavikulānām yoginām sevyarūpā
paramagurukaṭākṣāt muktimārgam dadāti
te varamunivacanālīratnamālāvicitrā
nikhilakavikulānām yoginām sevyarūpā
paramagurukaṭākṣāt muktimārgam dadāti
110.
iti mayā te proditā yā raghupatisiddhiḥ
varamunivacanālīratnamālāvicitrā
nikhilakavikulānām yoginām sevyarūpā
paramagurukaṭākṣāt muktimārgam dadāti
varamunivacanālīratnamālāvicitrā
nikhilakavikulānām yoginām sevyarūpā
paramagurukaṭākṣāt muktimārgam dadāti
110.
Thus, this perfection (siddhi) of Ragupati (Rama), which I have revealed to you, is adorned with a jewel-garland formed from the array of words of excellent sages. Its nature is to be revered by all lineages of poets and practitioners of (yoga). Through the compassionate gaze of the supreme guru, it bestows the path to final liberation (mokṣa).
य इमं श्रृणुयान्नित्यं विधिं रामवसिष्ठयोः ।
सर्वावस्थोऽपि श्रवणान्मुच्यते ब्रह्म गच्छति ॥ १११ ॥
सर्वावस्थोऽपि श्रवणान्मुच्यते ब्रह्म गच्छति ॥ १११ ॥
ya imaṃ śrṛṇuyānnityaṃ vidhiṃ rāmavasiṣṭhayoḥ ,
sarvāvastho'pi śravaṇānmucyate brahma gacchati 111
sarvāvastho'pi śravaṇānmucyate brahma gacchati 111
111.
yaḥ imam śṛṇuyāt nityam vidhim rāmavasiṣṭhayoḥ
sarvāvasthaḥ api śravaṇāt mucyate brahma gacchati
sarvāvasthaḥ api śravaṇāt mucyate brahma gacchati
111.
yaḥ imam rāmavasiṣṭhayoḥ vidhim nityam śṛṇuyāt
sarvāvasthaḥ api śravaṇāt mucyate brahma gacchati
sarvāvasthaḥ api śravaṇāt mucyate brahma gacchati
111.
Whoever regularly listens to this sacred teaching (vidhi) concerning Rama and Vasishtha, even if in any (sarvāvastha) state, becomes liberated simply by hearing it and attains (brahman).
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
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
Chapter 128 (current chapter)
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