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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-2

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श्रीवाल्मीकिरुवाच ।
ततः क्लिन्नेन्दुवदना पर्याकुलतमःपदा ।
क्षीयमाणा बभौ श्यामा विवेक इव वासना ॥ १ ॥
śrīvālmīkiruvāca ,
tataḥ klinnenduvadanā paryākulatamaḥpadā ,
kṣīyamāṇā babhau śyāmā viveka iva vāsanā 1
1. śrīvālmīkiḥ uvāca tataḥ klinna indu vadanā paryākula
tamaḥ padā kṣīyamāṇā babhau śyāmā vivekaḥ iva vāsanā
1. śrīvālmīkiḥ uvāca.
tataḥ klinna indu vadanā paryākula tamaḥ padā kṣīyamāṇā śyāmā babhau vivekaḥ iva vāsanā
1. Śrī Vālmīki said: Then, the twilight (śyāmā), appearing with a face like a dimmed moon and having its domain disturbed by dense darkness, shone while diminishing, just like a residual mental impression (vāsanā) wanes with the rise of discernment (viveka).
पूर्वे ध्वस्ततयालोकं दृश्यमाने परेऽचले ।
शयालीकावतंसाभं तापको निकरो दधौ ॥ २ ॥
pūrve dhvastatayālokaṃ dṛśyamāne pare'cale ,
śayālīkāvataṃsābhaṃ tāpako nikaro dadhau 2
2. pūrve dhvastatayā ālokam dṛśyamāne pare acale
śayālīkāvatāṃsābham tāpakaḥ nikaraḥ dadhau
2. pūrve dhvastatayā ālokam dṛśyamāne pare acale
śayālīkāvatāṃsābham tāpakaḥ nikaraḥ dadhau
2. When light was obscured in the east, the burning multitude (of rays/the sun), resembling an ornament made of śayālī flowers, appeared on the visible distant mountain.
अवश्यायकणाकर्षी परामृष्टेन्दुमण्डलः ।
ज्योत्स्नाकवलनालोको बभौ प्राभातिकोऽनिलः ॥ ३ ॥
avaśyāyakaṇākarṣī parāmṛṣṭendumaṇḍalaḥ ,
jyotsnākavalanāloko babhau prābhātiko'nilaḥ 3
3. avaśyāyakaṇākarṣī parāmṛṣṭendumandalaḥ
jyotsnākavalanālokaḥ babhau prābhātikaḥ anilaḥ
3. prābhātikaḥ anilaḥ avaśyāyakaṇākarṣī
parāmṛṣṭendumandalaḥ jyotsnākavalanālokaḥ babhau
3. The morning wind, which drew in dew drops, touched the moon's orb, and appeared to consume the moonlight, shone brightly.
रामलक्ष्मणशत्रुघ्ना उत्थायानुचरैः सह ।
ययुर्वन्दितसंध्यास्ते पुण्यं वासिष्ठमाश्रमम् ॥ ४ ॥
rāmalakṣmaṇaśatrughnā utthāyānucaraiḥ saha ,
yayurvanditasaṃdhyāste puṇyaṃ vāsiṣṭhamāśramam 4
4. rāmalakṣmaṇaśatrughnāḥ utthāya anucaraiḥ saha
yayuḥ vanditasaṃdhyāḥ te puṇyam vāsiṣṭham āśramam
4. te rāmalakṣmaṇaśatrughnāḥ anucaraiḥ saha utthāya
vanditasaṃdhyāḥ puṇyam vāsiṣṭham āśramam yayuḥ
4. Rama, Lakshmana, and Shatrughna, along with their attendants, having risen and performed their twilight (sandhyā) prayers, went to the sacred hermitage (āśrama) of Vasiṣṭha.
तत्र वन्दितसंध्यस्य निर्गतस्यापि सद्मतः ।
मुनेर्ववन्दिरे पादौ पदोर्दत्वार्घ्यसंततिम् ॥ ५ ॥
tatra vanditasaṃdhyasya nirgatasyāpi sadmataḥ ,
munervavandire pādau padordatvārghyasaṃtatim 5
5. tatra vanditasaṃdhyasya nirgatasya api sadmataḥ
muneḥ vavandire pādau padoḥ datvā arghyasantatim
5. tatra vanditasaṃdhyasya sadmataḥ nirgatasya api
muneḥ pādau padoḥ arghyasantatim datvā vavandire
5. There, they saluted the two feet of the sage, who had emerged from his dwelling even after having performed his twilight (sandhyā) prayers, having offered a series of respectful oblations at his feet.
क्षणात्तत्सदनं मौनं मुनिब्राह्मणराजभिः ।
हस्त्यश्वरथयानैश्च शनैर्नीरन्ध्रतां ययौ ॥ ६ ॥
kṣaṇāttatsadanaṃ maunaṃ munibrāhmaṇarājabhiḥ ,
hastyaśvarathayānaiśca śanairnīrandhratāṃ yayau 6
6. kṣaṇāt tat sadanam maunam munibrāhmaṇarājabhiḥ
hastyaśvarathayānaiḥ ca śanaiḥ nīrandhratām yayau
6. kṣaṇāt tat maunam sadanam munibrāhmaṇarājabhiḥ
hastyaśvarathayānaiḥ ca śanaiḥ nīrandhratām yayau
6. Instantly, that previously silent dwelling became filled with sages, brahmins, and kings. Gradually, it also became densely packed with elephants, horses, chariots, and other vehicles.
अथासौ मुनिशार्दूलस्तयैव सह सेनया ।
गृहं दाशरथं काले रामाद्यनुगतो ययौ ॥ ७ ॥
athāsau muniśārdūlastayaiva saha senayā ,
gṛhaṃ dāśarathaṃ kāle rāmādyanugato yayau 7
7. atha asau muniśārdūlaḥ tayā eva saha senayā
gṛham dāśaratham kāle rāmādyanugataḥ yayau
7. atha asau muniśārdūlaḥ tayā eva senayā saha
rāmādyanugataḥ kāle dāśaratham gṛham yayau
7. Thereupon, that eminent sage, accompanied by that very army, and followed by Rama and others, went to the dwelling of Daśaratha's son at the proper time.
तत्रैनं पूर्वसंबन्धः कृतसंध्यो महीपतिः ।
दूरमार्गं विनिर्गत्य पूजयामास सादरम् ॥ ८ ॥
tatrainaṃ pūrvasaṃbandhaḥ kṛtasaṃdhyo mahīpatiḥ ,
dūramārgaṃ vinirgatya pūjayāmāsa sādaram 8
8. tatra enam pūrvasambandhaḥ kṛtasandhyaḥ mahīpatiḥ
dūramārgam vinirgatya pūjayāmāsa sādaram
8. tatra pūrvasambandhaḥ kṛtasandhyaḥ mahīpatiḥ
dūramārgam vinirgatya enam sādaram pūjayāmāsa
8. There, the king, who shared a prior relationship and had completed his ritual observances, went a long way to respectfully worship him.
पुष्पमुक्तामणिव्रातैर्भूयोऽत्यधिकभूषिताम् ।
सभा प्रविश्य ते सर्वे विविशुर्विष्टरालिषु ॥ ९ ॥
puṣpamuktāmaṇivrātairbhūyo'tyadhikabhūṣitām ,
sabhā praviśya te sarve viviśurviṣṭarāliṣu 9
9. puṣpamuktāmaṇivrātaiḥ bhūyaḥ atyadhikabhūṣitām
sabhām praviśya te sarve viviśuḥ viṣṭarāliṣu
9. puṣpamuktāmaṇivrātaiḥ bhūyaḥ atyadhikabhūṣitām
sabhām praviśya te sarve viṣṭarāliṣu viviśuḥ
9. Having entered the assembly hall, which was further and excessively adorned with multitudes of flowers, pearls, and jewels, all of them sat down on the rows of seats.
अथ तस्मिन्नवसरे ह्यस्तनाः सर्व एव ते ।
श्रोतारः समुपाजग्मुर्नभश्चरमहीचराः ॥ १० ॥
atha tasminnavasare hyastanāḥ sarva eva te ,
śrotāraḥ samupājagmurnabhaścaramahīcarāḥ 10
10. atha tasmin avasare hi astanāḥ sarve eva te
śrotāraḥ samupājagmuḥ nabhaścaramahīcarāḥ
10. atha hi tasmin avasare astanāḥ sarve eva te
nabhaścaramahīcarāḥ śrotāraḥ samupājagmuḥ
10. Then, at that moment, all those listeners from yesterday, both the sky-dwellers and the earth-dwellers, assembled.
विवेश सा सभा सौम्या कृतान्योन्याभिवन्दना ।
बभौ राजसमाभोगा शान्तवातेव पद्मिनी ॥ ११ ॥
viveśa sā sabhā saumyā kṛtānyonyābhivandanā ,
babhau rājasamābhogā śāntavāteva padminī 11
11. viveśa sā sabhā saumyā kṛtānyonyābhivandanā
babhau rājasamābhogā śāntavātā iva padminī
11. sā saumyā kṛtānyonyābhivandanā sabhā viveśa
rājasamābhogā śāntavātā padminī iva babhau
11. That gentle assembly, having exchanged mutual greetings, entered. It shone with the splendor of a royal gathering, like a lotus pond in tranquil air.
यथाप्रदेशमेवाशु निविष्टेषु यथासुखम् ।
तेषु तद्देशयोगेषु विप्रर्षिमुनिराजसु ॥ १२ ॥
yathāpradeśamevāśu niviṣṭeṣu yathāsukham ,
teṣu taddeśayogeṣu viprarṣimunirājasu 12
12. yathāpradeśam eva āśu niviṣṭeṣu yathāsukham
teṣu taddeśayogeṣu viprarṣimunirājasu
12. yathāpradeśam eva āśu yathāsukham
taddeśayogeṣu teṣu viprarṣimunirājasu niviṣṭeṣu
12. When those Brahmins, sages, ascetics, and kings had quickly settled comfortably in their respective and appropriate places...
मृदुनि स्वागतरवे शनैः शममुपागते ।
सभाकोणोपविष्टेषु शान्तशब्देषु बन्दिषु ॥ १३ ॥
mṛduni svāgatarave śanaiḥ śamamupāgate ,
sabhākoṇopaviṣṭeṣu śāntaśabdeṣu bandiṣu 13
13. mṛduni svāgatarave śanaiḥ śamam upāgate
sabhākoṇopaviṣṭeṣu śāntaśabdeṣu bandiṣu
13. mṛduni svāgatarave śanaiḥ śamam upāgate
sabhākoṇopaviṣṭeṣu śāntaśabdeṣu bandiṣu
13. When the soft sound of welcome had gradually subsided, and the bards, who were seated in the corners of the assembly, also became silent...
तरसैवोदितेष्वाशु श्रोतुमभ्यागतेष्विव ।
गवाक्षादिव जालेषु प्रविष्टेष्वर्करश्मिषु ॥ १४ ॥
tarasaivoditeṣvāśu śrotumabhyāgateṣviva ,
gavākṣādiva jāleṣu praviṣṭeṣvarkaraśmiṣu 14
14. tarasā eva uditeṣu āśu śrotum abhyāgateṣu iva
gavākṣāt iva jāleṣu praviṣṭeṣu arka-raśmiṣu
14. gavākṣāt iva jāleṣu praviṣṭeṣu arka-raśmiṣu
iva tarasā eva uditeṣu āśu śrotum abhyāgateṣu
14. Quickly, as if they had arisen and arrived to listen, just like sunbeams swiftly entering through windows into lattices.
सत्वरप्रविशच्छ्रोतृहस्तस्पर्शघटोद्भवे ।
मुक्ताजालझणत्कारे निद्रायामिव शाम्यति ॥ १५ ॥
satvarapraviśacchrotṛhastasparśaghaṭodbhave ,
muktājālajhaṇatkāre nidrāyāmiva śāmyati 15
15. satvara-praviśat-śrotṛ-hasta-sparśa-ghaṭodbhave
muktā-jāla-jhaṇatkāre nidrāyām iva śāmyati
15. satvara-praviśat-śrotṛ-hasta-sparśa-ghaṭodbhave
muktā-jāla-jhaṇatkāre nidrāyām iva śāmyati
15. The clinking sound of pearl nets, which arose from the touch of the hands of swiftly entering listeners upon pitchers, subsides as if in sleep.
कुमारः शंकरस्येव कचो देवगुरोरिव ।
प्रह्लाद इव शुक्रस्य सुपर्ण इव शार्ङ्गिणः ॥ १६ ॥
kumāraḥ śaṃkarasyeva kaco devaguroriva ,
prahlāda iva śukrasya suparṇa iva śārṅgiṇaḥ 16
16. kumāraḥ śaṅkarasya iva kacaḥ deva-guroḥ iva
prahlādaḥ iva śukrasya suparṇaḥ iva śārṅgiṇaḥ
16. śaṅkarasya iva kumāraḥ deva-guroḥ iva kacaḥ
śukrasya iva prahlādaḥ śārṅgiṇaḥ iva suparṇaḥ
16. Just as Kumāra (Kartikeya) is to Śaṅkara (Shiva), Kaca to the divine preceptor (Bṛhaspati), Prahlāda to Śukra (Uśanas), and Suparṇa (Garuḍa) to Śārṅgin (Vishnu)...
वसिष्ठस्यानने रामः शनैर्दृष्टिं न्यवेशयत् ।
भ्रमन्तीमम्बरोपान्ते फुल्लपद्म इवालिनीम् ॥ १७ ॥
vasiṣṭhasyānane rāmaḥ śanairdṛṣṭiṃ nyaveśayat ,
bhramantīmambaropānte phullapadma ivālinīm 17
17. vasiṣṭhasya ānane rāmaḥ śanaiḥ dṛṣṭim nyaveśayat
bhramantīm ambara-upānte phulla-padmaḥ iva ālinīm
17. rāmaḥ bhramantīm ambara-upānte phulla-padmaḥ iva
ālinīm dṛṣṭim śanaiḥ vasiṣṭhasya ānane nyaveśayat
17. Rāma slowly fixed his gaze upon Vasiṣṭha's face, a gaze that had been wandering on the horizon (or edge of the sky), just like a female bee (ālinī) on a full-blown lotus.
मुनिस्त्वनुज्झितेनाथ तेनैव रघुनन्दनम् ।
क्रमेणोवाच वाक्यज्ञो वाक्यं वाक्यार्थकोविदम् ॥ १८ ॥
munistvanujjhitenātha tenaiva raghunandanam ,
krameṇovāca vākyajño vākyaṃ vākyārthakovidam 18
18. muniḥ tu anujjhitenā atha tena eva raghunandanam
krameṇa uvāca vākyajñaḥ vākyam vākyārthakovidam
18. vākyajñaḥ muniḥ tu atha anujjhitenā tena eva
vākyārthakovidam raghunandanam krameṇa vākyam uvāca
18. The sage, a master of eloquence, then, without abandoning the discourse, gradually spoke to Rama, who was skilled in grasping the meaning of statements, (more) words.
श्रीवसिष्ठ उवाच ।
कच्चित्स्मरसि यत्प्रोक्तं ह्यो मया रघुनन्दन ।
वाक्यमत्यन्तगुर्वर्थं परमार्थावबोधनम् ॥ १९ ॥
śrīvasiṣṭha uvāca ,
kaccitsmarasi yatproktaṃ hyo mayā raghunandana ,
vākyamatyantagurvarthaṃ paramārthāvabodhanam 19
19. śrī-vasiṣṭha uvāca kaccit smarasi yat proktam hyaḥ mayā
raghunandana vākyam atyanta-guru-artham paramārtha-avabodhanam
19. śrī-vasiṣṭha uvāca he raghunandana
kaccit smarasi yat mayā
hyaḥ atyanta-guru-artham
paramārtha-avabodhanam vākyam proktam
19. Śrī Vasiṣṭha spoke: "O Rama, I hope you remember that discourse of extremely profound meaning, revealing the supreme reality, which was spoken by me yesterday."
इदानीमवबोधार्थमन्यच्च रिपुमर्दन ।
उच्यमानं मयेदं च श्रृणु शाश्वतसिद्धये ॥ २० ॥
idānīmavabodhārthamanyacca ripumardana ,
ucyamānaṃ mayedaṃ ca śrṛṇu śāśvatasiddhaye 20
20. idānīm avabodha-artham anyat ca ripumardana
ucyamānam mayā idam ca śṛṇu śāśvata-siddhaye
20. he ripumardana idānīm avabodha-artham
śāśvata-siddhaye ca mayā ucyamānam idam anyat ca śṛṇu
20. O destroyer of enemies, now, for the sake of understanding, listen to this other thing which is being spoken by me, for eternal perfection.
वैराग्याभ्यासवशतस्तथा तत्त्वावबोधनात् ।
संसारस्तीर्यते तेन तेष्वेवाभ्यासमाहर ॥ २१ ॥
vairāgyābhyāsavaśatastathā tattvāvabodhanāt ,
saṃsārastīryate tena teṣvevābhyāsamāhara 21
21. vairāgya-abhyāsa-vaśataḥ tathā tattva-avabodhanāt
saṃsāraḥ tīryate tena teṣu eva abhyāsam āhara
21. vairāgya-abhyāsa-vaśataḥ tathā tattva-avabodhanāt
saṃsāraḥ tīryate tena teṣu eva abhyāsam āhara
21. Through the power of detachment (vairāgya) and repeated practice (abhyāsa), and similarly, through the understanding of reality (tattva), the cycle of worldly existence (saṃsāra) is overcome. Therefore, engage in repeated practice (abhyāsa) in those very (means).
सम्यक्तत्त्वावबोधेन दुर्बोधे क्षयमागते ।
गलिते वासनावेशे विशोकं प्राप्यते पदम् ॥ २२ ॥
samyaktattvāvabodhena durbodhe kṣayamāgate ,
galite vāsanāveśe viśokaṃ prāpyate padam 22
22. samyak tattvāvabodhena durbodhe kṣayam āgate
galite vāsanāveśe viśokaṃ prāpyate padam
22. samyak tattvāvabodhena durbodhe kṣayam āgate
vāsanāveśe galite viśokaṃ padam prāpyate
22. Through the correct understanding of reality, when delusion has completely ceased and the grip of latent impressions (vāsanā) has dissolved, the sorrowless state is attained.
दिक्कालाद्यनवच्छिन्नमदृष्टोभयकोटिकम् ।
एकं ब्रह्मैव हि जगत्स्थितं द्वित्वमुपागतम् ॥ २३ ॥
dikkālādyanavacchinnamadṛṣṭobhayakoṭikam ,
ekaṃ brahmaiva hi jagatsthitaṃ dvitvamupāgatam 23
23. dikkālādyanavacchinnamadṛṣṭobhayakoṭikam ekaṃ
brahma eva hi jagatsthitam dvitvam upāgatam
23. dikkālādyanavacchinnamadṛṣṭobhayakoṭikam ekaṃ
brahma eva hi jagatsthitam dvitvam upāgatam
23. That one ultimate reality (brahman) alone, which is unconstrained by directions, time, and so forth, and whose two extreme points (beginning and end) are imperceptible, indeed exists as the universe (jagat) and has assumed a dual nature.
सर्वभावानवच्छिन्नं यत्र ब्रह्मैव विद्यते ।
शान्तं समसमाभासं तत्रान्यत्वं कथं भवेत् ॥ २४ ॥
sarvabhāvānavacchinnaṃ yatra brahmaiva vidyate ,
śāntaṃ samasamābhāsaṃ tatrānyatvaṃ kathaṃ bhavet 24
24. sarvabhāvānavacchinnam yatra brahma eva vidyate
śāntaṃ samasamābhāsaṃ tatra anyatvaṃ kathaṃ bhavet
24. yatra sarvabhāvānavacchinnam śāntaṃ samasamābhāsaṃ brahma eva vidyate,
tatra anyatvaṃ kathaṃ bhavet?
24. Where only the ultimate reality (brahman) exists, unconditioned by all states of being, serene, and shining with equal uniformity, how can any otherness or difference arise there?
इति मत्वाहमित्यन्तर्मुक्त्वा मुक्तवपुर्महान् ।
एकरूपः प्रशान्तात्मा साक्षात्स्वात्मसुखो भव ॥ २५ ॥
iti matvāhamityantarmuktvā muktavapurmahān ,
ekarūpaḥ praśāntātmā sākṣātsvātmasukho bhava 25
25. iti matvā aham iti antar muktvā muktavapuḥ mahān
ekarūpaḥ praśāntātmā sākṣāt svātmasukhaḥ bhava
25. iti aham iti matvā,
antar muktvā,
he mahān muktavapuḥ,
ekarūpaḥ praśāntātmā,
sākṣāt svātmasukhaḥ bhava.
25. Therefore, having pondered, 'I am this,' and then inwardly relinquishing that identification, O great soul, become one in nature, with a liberated form and a supremely tranquil self (ātman), and directly realize the joy of your own self (ātman).
नास्ति चित्तं न चाविद्या न मनो नच जीवकः ।
एताः स्वकलना राम कृता ब्रह्मण एव ताः ॥ २६ ॥
nāsti cittaṃ na cāvidyā na mano naca jīvakaḥ ,
etāḥ svakalanā rāma kṛtā brahmaṇa eva tāḥ 26
26. na asti cittaṃ na ca avidyā na manaḥ na ca jīvakaḥ
etāḥ svakalanā rāma kṛtāḥ brahmaṇaḥ eva tāḥ
26. rāma cittaṃ na asti ca avidyā na manaḥ na ca
jīvakaḥ na etāḥ svakalanāḥ brahmaṇaḥ eva tāḥ kṛtāḥ
26. There is no mind (citta), nor ignorance (avidyā), nor intellect (manas), nor individual soul (jīvaka). O Rāma, these are merely self-conceptions, created by Brahman itself.
याः संपदो याश्च दृशो याश्चितो यास्तदेषणाः ।
ब्रह्मैव तदनाद्यन्तमब्धिवत्प्रविजृम्भते ॥ २७ ॥
yāḥ saṃpado yāśca dṛśo yāścito yāstadeṣaṇāḥ ,
brahmaiva tadanādyantamabdhivatpravijṛmbhate 27
27. yāḥ sampadaḥ yāḥ ca dṛśaḥ yāḥ citaḥ yāḥ tat eṣaṇāḥ
brahma eva tat anādiantam abdhi-vat pra-vijṛmbhate
27. yāḥ sampadaḥ ca yāḥ dṛśaḥ ca yāḥ citaḥ ca yāḥ tat eṣaṇāḥ
tat brahma eva anādiantam abdhi-vat pra-vijṛmbhate
27. Whatever fortunes (sampad), whatever perceptions (dṛś), whatever minds (citta), and whatever desires for those things exist - all of that is Brahman alone, without beginning or end, expanding forth like an ocean.
पाताले भूतले स्वर्गे तृणे प्राण्यम्बरेऽपि च ।
दृश्यते तत्परं ब्रह्म चिद्रूपं नान्यदस्ति हि ॥ २८ ॥
pātāle bhūtale svarge tṛṇe prāṇyambare'pi ca ,
dṛśyate tatparaṃ brahma cidrūpaṃ nānyadasti hi 28
28. pātāle bhūtale svarge tṛṇe prāṇi ambare api ca
dṛśyate tat param brahma citrūpaṃ na anyat asti hi
28. pātāle bhūtale svarge tṛṇe prāṇi ambare api ca
tat param brahma citrūpaṃ dṛśyate hi anyat na asti
28. In the netherworld (pātāla), on earth (bhūtala), in heaven (svarga), in a blade of grass, in living beings, and even in the sky - that supreme Brahman, whose nature is consciousness (cit-rūpa), is perceived; indeed, nothing else exists.
उपेक्ष्यहेयोपादेयबन्धवो विभवा वपुः ।
ब्रह्मैव विगताद्यन्तमब्धिवत्प्रविजृम्भते ॥ २९ ॥
upekṣyaheyopādeyabandhavo vibhavā vapuḥ ,
brahmaiva vigatādyantamabdhivatpravijṛmbhate 29
29. upekṣyaheyopādeya bandhavaḥ vibhavāḥ vapuḥ brahma
eva vigatādyantam abdhi-vat pra-vijṛmbhate
29. upekṣyaheyopādeya bandhavaḥ vibhavāḥ vapuḥ brahma
eva vigatādyantam abdhi-vat pra-vijṛmbhate
29. Things to be disregarded (upekṣya), things to be rejected (heya), and things to be accepted (upādeya) - whether they are relatives (bandhu), worldly powers (vibhava), or the body (vapus) - all of this is Brahman alone, without beginning or end, expanding forth like an ocean.
यावदज्ञानकलना यावदब्रह्मभावना ।
यावदास्था जगज्जाले तावच्चित्तादिकल्पना ॥ ३० ॥
yāvadajñānakalanā yāvadabrahmabhāvanā ,
yāvadāsthā jagajjāle tāvaccittādikalpanā 30
30. yāvat ajñānakalanā yāvat abrahmabhāvanā
yāvat āsthā jagajjāle tāvat cittādikalpanā
30. yāvat ajñānakalanā,
yāvat abrahmabhāvanā,
yāvat jagajjāle āsthā,
tāvat cittādikalpanā
30. As long as there is the conceptualization of ignorance, as long as there is the notion of what is not the ultimate reality (brahman), as long as there is attachment to the net of the world (saṃsāra), just so long will there be the conceptualization of the mind and similar constructs.
देहे यावदहंभावो दृश्येऽस्मिन्यावदात्मना ।
यावन्ममेदमित्यास्था तावच्चित्तादिविभ्रमः ॥ ३१ ॥
dehe yāvadahaṃbhāvo dṛśye'sminyāvadātmanā ,
yāvanmamedamityāsthā tāvaccittādivibhramaḥ 31
31. dehe yāvat ahaṃbhāvaḥ dṛśye asmin yāvat ātmanā
yāvat mama idam iti āsthā tāvat cittādivibhramaḥ
31. yāvat dehe ahaṃbhāvaḥ,
yāvat asmin dṛśye ātmanā (buddhiḥ),
yāvat mama idam iti āsthā,
tāvat cittādivibhramaḥ
31. As long as there is the feeling of 'I' in the body, as long as there is identification of the self (ātman) with this visible world, as long as there is the conviction 'this is mine,' just so long will there be the delusion of the mind and similar errors.
यावन्नोदितमुच्चैस्त्वं सज्जनासङ्गसङ्गतः ।
यावन्मौर्ख्यं न संक्षीणं तावच्चित्तादिनिम्नता ॥ ३२ ॥
yāvannoditamuccaistvaṃ sajjanāsaṅgasaṅgataḥ ,
yāvanmaurkhyaṃ na saṃkṣīṇaṃ tāvaccittādinimnatā 32
32. yāvat na uditam uccaiḥ tvam sajjanāsaṅgasaṅgataḥ
yāvat maurkhyam na saṃkṣīṇam tāvat cittādinimnatā
32. yāvat sajjanāsaṅgasaṅgataḥ tvam uccaiḥ na uditam,
yāvat maurkhyam na saṃkṣīṇam,
tāvat cittādinimnatā
32. As long as you have not risen powerfully through the company of virtuous individuals, and as long as your foolishness is not fully eliminated, just so long will there be the degradation of the mind and other faculties.
यावच्छिथिलतां यातं नेदं भुवनभावनम् ।
सम्यग्दर्शनशक्त्यान्तस्तावच्चित्तादयः स्फुटाः ॥ ३३ ॥
yāvacchithilatāṃ yātaṃ nedaṃ bhuvanabhāvanam ,
samyagdarśanaśaktyāntastāvaccittādayaḥ sphuṭāḥ 33
33. yāvat śithilatām yātam na idam bhuvanabhāvanam
samyagdarśanaśaktyā antaḥ tāvat cittādayaḥ sphuṭāḥ
33. yāvat idam bhuvanabhāvanam śithilatām na yātam,
(yāvat na) samyagdarśanaśaktyā antaḥ (kṛtam),
tāvat cittādayaḥ sphuṭāḥ
33. As long as this conceptualization of the world has not weakened, and as long as it has not been completely undone by the power (śakti) of right insight (samyag-darśana), just so long will the mind and other faculties remain prominent.
यावदज्ञत्वमन्धत्वं वैवश्यं विषयाशया ।
मौर्ख्यान्मोहसमुच्छ्रायस्तावच्चित्तादिकल्पना ॥ ३४ ॥
yāvadajñatvamandhatvaṃ vaivaśyaṃ viṣayāśayā ,
maurkhyānmohasamucchrāyastāvaccittādikalpanā 34
34. yāvat ajñatvam andhatvam vaivaśyam viṣayāśayā
maurkhyāt mohasamucchrāyaḥ tāvat cittādikalpanā
34. yāvat viṣayāśayā ajñatvam andhatvam vaivaśyam
maurkhyāt mohasamucchrāyaḥ tāvat cittādikalpanā
34. As long as there is ignorance, metaphorical blindness, and helplessness arising from the desire for sensory objects, and as long as delusion (moha) surges forth from foolishness, just so long do mental constructs like the mind (citta) and others persist.
यावदाशाविषामोदः परिस्फुरति हृद्वने ।
प्रविचारचकोरोऽन्तर्न तावत्प्रविशत्यलम् ॥ ३५ ॥
yāvadāśāviṣāmodaḥ parisphurati hṛdvane ,
pravicāracakoro'ntarna tāvatpraviśatyalam 35
35. yāvat āśāviṣāmodaḥ parisphurati hṛd vane
pravicāracakoraḥ antaḥ na tāvat praviśati alam
35. yāvat āśāviṣāmodaḥ hṛd vane parisphurati
tāvat pravicāracakoraḥ antaḥ alam na praviśati
35. As long as the intoxicating delight from the poison of desire (āśā) intensely pulsates within the forest of the heart, the cakora bird of profound reflection (pravicāra) cannot fully penetrate within.
भोगेष्वनास्थमनसः शीतलामलनिर्वृतेः ।
छिन्नाशापाशजालस्य क्षीयते चित्तविभ्रमः ॥ ३६ ॥
bhogeṣvanāsthamanasaḥ śītalāmalanirvṛteḥ ,
chinnāśāpāśajālasya kṣīyate cittavibhramaḥ 36
36. bhogeṣu anāsthāmanasaḥ śītalāmalanirvṛteḥ
chinnāśāpāśajālasya kṣīyate cittavibhramaḥ
36. bhogeṣu anāsthāmanasaḥ śītalāmalanirvṛteḥ
chinnāśāpāśajālasya cittavibhramaḥ kṣīyate
36. For one whose mind (manas) is unattached to sensory enjoyments, who possesses cool and pure tranquility, and for whom the net of desire-snares (āśā) has been severed, the delusion (vibhrama) of the mind (citta) diminishes.
तृष्णामोहपरित्यागान्नित्यशीतलसंविदः ।
पुंसः प्रशान्तचित्तस्य प्रबुद्धा त्यक्तचित्तभूः ॥ ३७ ॥
tṛṣṇāmohaparityāgānnityaśītalasaṃvidaḥ ,
puṃsaḥ praśāntacittasya prabuddhā tyaktacittabhūḥ 37
37. tṛṣṇāmohaparityāgāt nityaśītalasaṃvidaḥ puṃsaḥ
praśāntacittasya prabuddhā tyaktacittabhūḥ
37. tṛṣṇāmohaparityāgāt nityaśītalasaṃvidaḥ
praśāntacittasya puṃsaḥ tyaktacittabhūḥ prabuddhā
37. For a person (puruṣa) of serene mind (citta), whose consciousness (saṃvid) is eternally calm due to the abandonment of craving (tṛṣṇā) and delusion (moha), the very basis of the mind (cittabhū) is awakened and transcended.
असंस्तुतमिवानास्थमवस्तु परिपश्यतः ।
दूरस्थमिव देहं स्वमसन्तं चित्तभूः कुतः ॥ ३८ ॥
asaṃstutamivānāsthamavastu paripaśyataḥ ,
dūrasthamiva dehaṃ svamasantaṃ cittabhūḥ kutaḥ 38
38. asaṃstutam iva anāstham avastu paripaśyataḥ
dūrastham iva deham svam asantam cittabhūḥ kutaḥ
38. paripaśyataḥ svam deham asaṃstutam iva anāstham
asantam avastu dūrastham iva cittabhūḥ kutaḥ
38. For one who clearly perceives their own body as something distant, unreal, unrelated, and unattached, how can there arise any mental formations or delusions?
भावितानन्तचित्तत्त्वरूपरूपान्तरात्मनः ।
स्वान्तावलीनजगतः शान्तो जीवादिविभ्रमः ॥ ३९ ॥
bhāvitānantacittattvarūparūpāntarātmanaḥ ,
svāntāvalīnajagataḥ śānto jīvādivibhramaḥ 39
39. bhāvitānantacittattvarūparūpāntarātmanaḥ
svāntāvalīnajagataḥ śāntaḥ jīvādivibhramaḥ
39. bhāvitānantacittattvarūparūpāntarātmanaḥ
svāntāvalīnajagataḥ jīvādivibhramaḥ śāntaḥ
39. For the (ātman) whose true nature as the infinite essence of consciousness has been realized, and for whom all other forms (of existence) have been transformed, and in whose inner being the entire world has dissolved, the delusion of the individual soul (jīva) and similar errors comes to an end.
असम्यग्दर्शने शान्ते मिथ्याभ्रमकरात्मनि ।
उदिते परमादित्ये परमार्थैकदर्शने ॥ ४० ॥
asamyagdarśane śānte mithyābhramakarātmani ,
udite paramāditye paramārthaikadarśane 40
40. asamyagdarśane śānte mithyābhramakarātmani
udite paramāditye paramārthaikadarśane
40. mithyābhramakarātmani asamyagdarśane śānte
paramārthaikadarśane paramāditye udite
40. When the incorrect perception, which is rooted in the self (ātman) causing false delusion, has been pacified, and when the supreme sun (of knowledge), manifesting as the sole insight into ultimate reality (paramārtha), has arisen.
अपुनर्दर्शनायैव दग्धसंशुष्कपर्णवत् ।
चित्तं विगलितं विद्धि वह्नौ घृतलवं यथा ॥ ४१ ॥
apunardarśanāyaiva dagdhasaṃśuṣkaparṇavat ,
cittaṃ vigalitaṃ viddhi vahnau ghṛtalavaṃ yathā 41
41. apunardarśanāya eva dagdhasaṃśuṣkaparṇavat
cittam vigalitam viddhi vahnau ghṛtalavam yathā
41. cittam apunardarśanāya eva dagdhasaṃśuṣkaparṇavat
vahnau ghṛtalavam yathā vigalitam viddhi
41. Know that the mind (citta) completely dissolves, never to be seen again, just like a drop of clarified butter (ghṛta) in a fire, or like a leaf that is burnt and thoroughly dried.
जीवन्मुक्ता महात्मानो ये परावरदर्शिनः ।
तेषां या चित्तपदवी सा सत्त्वमिति कथ्यते ॥ ४२ ॥
jīvanmuktā mahātmāno ye parāvaradarśinaḥ ,
teṣāṃ yā cittapadavī sā sattvamiti kathyate 42
42. jīvanmuktāḥ mahātmānaḥ ye parāvaradarśinaḥ
teṣām yā cittapadavī sā sattvam iti kathyate
42. ye jīvanmuktāḥ parāvaradarśinaḥ mahātmānaḥ
teṣām yā cittapadavī sā sattvam iti kathyate
42. Those great souls (mahātmanah) who are liberated while living (jīvanmukta) and who perceive both the supreme and the inferior realities, their state of consciousness is called pure being (sattva).
जीवन्मुक्तशरीरेषु वासना व्यवहारिणी ।
न चित्तनाम्नी भवति सा हि सत्त्वपदं गता ॥ ४३ ॥
jīvanmuktaśarīreṣu vāsanā vyavahāriṇī ,
na cittanāmnī bhavati sā hi sattvapadaṃ gatā 43
43. jīvanmuktaśarīreṣu vāsanā vyavahāriṇī na
cittanāmnī bhavati sā hi sattvapadam gatā
43. jīvanmuktaśarīreṣu vyavahāriṇī vāsanā cittanāmnī na bhavati,
hi sā sattvapadam gatā
43. In the bodies of those liberated while living (jīvanmukta), the latent impressions (vāsanā) that govern their worldly activities are no longer referred to as 'mind' (citta), for they have indeed reached the state of pure being (sattva).
निश्चेतसो हि तत्त्वज्ञा नित्यं समपदे स्थिताः ।
लीलया प्रभ्रमन्तीह सत्त्वसंस्थितिहेलया ॥ ४४ ॥
niścetaso hi tattvajñā nityaṃ samapade sthitāḥ ,
līlayā prabhramantīha sattvasaṃsthitihelayā 44
44. niścetasah hi tattvajñāḥ nityam samapade sthitāḥ
līlayā prabhramanti iha sattvasaṃsthitihelayā
44. hi niścetasah tattvajñāḥ nityam samapade sthitāḥ,
iha sattvasaṃsthitihelayā līlayā prabhramanti
44. Indeed, the knowers of truth (tattvajñāḥ) are devoid of mental activity and always remain established in a state of equanimity. They playfully move about in this world, effortlessly, due to their firm establishment in pure being (sattva).
शान्ता व्यवहरन्तोऽपि सत्त्वस्थाः संयतेन्द्रियाः ।
नित्यं पश्यन्ति तज्जयोतिर्न द्वैतैक्येन वासना ॥ ४५ ॥
śāntā vyavaharanto'pi sattvasthāḥ saṃyatendriyāḥ ,
nityaṃ paśyanti tajjayotirna dvaitaikyena vāsanā 45
45. śāntāḥ vyavaharantaḥ api sattvasthāḥ saṃyatendriyāḥ
nityam paśyanti tat jyotiḥ na dvaitaikyena vāsanā
45. vyavaharantaḥ api śāntāḥ,
sattvasthāḥ,
saṃyatendriyāḥ nityam tat jyotiḥ paśyanti.
vāsanā dvaitaikyena na
45. Even while engaging in worldly activities, the tranquil individuals who are established in pure being (sattva) and have controlled their senses always perceive that supreme light. Their latent impressions (vāsanā) are free from the concepts of duality or unity.
अन्तर्मुखतया सर्वं चिद्वह्नौ त्रिजगत्तृणम् ।
जुह्वतोऽन्तर्निवर्तन्ते मुनेश्चित्तादिविभ्रमाः ॥ ४६ ॥
antarmukhatayā sarvaṃ cidvahnau trijagattṛṇam ,
juhvato'ntarnivartante muneścittādivibhramāḥ 46
46. antarmukhatayā sarvam citvahnau trijagattṛṇam
juhvataḥ antaḥ nivartante muneḥ cittādivibhramāḥ
46. muneḥ antarmukhatayā trijagattṛṇam sarvam citvahnau
juhvataḥ antaḥ cittādivibhramāḥ nivartante
46. When a sage, through introspection, offers all that exists - including the three worlds - like dry grass into the fire of pure consciousness, then the delusions and other mental confusions of his mind (citta) completely cease internally.
विवेकविशदं चेतः सत्त्वमित्यभिधीयते ।
भूयः फलति नो मोहं दग्धबीजमिवाङ्कुरम् ॥ ४७ ॥
vivekaviśadaṃ cetaḥ sattvamityabhidhīyate ,
bhūyaḥ phalati no mohaṃ dagdhabījamivāṅkuram 47
47. vivekaviśadam cetaḥ sattvam iti abhidhīyate
bhūyaḥ phalati naḥ moham dagdhabījam iva aṅkuram
47. vivekaviśadam cetaḥ sattvam iti abhidhīyate
dagdhabījam aṅkuram iva bhūyaḥ moham naḥ phalati
47. The mind (cetas), purified and made clear by discrimination (viveka), is called pure being (sattva). It no longer produces delusion (moha), just as a burnt seed does not sprout.
यावत्सत्त्वं विमूढान्तः पुनर्जननधर्मिणी ।
चित्तशब्दाभिधानोक्ता विपर्यस्यति बोधतः ॥ ४८ ॥
yāvatsattvaṃ vimūḍhāntaḥ punarjananadharmiṇī ,
cittaśabdābhidhānoktā viparyasyati bodhataḥ 48
48. yāvat sattvam vimūḍhāntaḥ punarjananadharmiṇī
cittaśabdābhidhānoktā viparyasyati bodhataḥ
48. yāvat vimūḍhāntaḥ punarjananadharmiṇī sattvam
cittaśabdābhidhānoktā bodhataḥ viparyasyati
48. As long as the inner being (sattva) is deluded and thus subject to the intrinsic nature (dharma) of repeated rebirth (punar-janana), it is designated by the term "mind" (citta); but through awakening (bodha), its nature is completely reversed.
प्राप्तप्राप्यो भवान्नाम सत्त्वभावमुपागतम् ।
चित्तं ज्ञानाग्निना दग्धं न भूयः परिरोहति ॥ ४९ ॥
prāptaprāpyo bhavānnāma sattvabhāvamupāgatam ,
cittaṃ jñānāgninā dagdhaṃ na bhūyaḥ parirohati 49
49. prāptaprāpyaḥ bhavān nāma sattvabhāvam upāgatam
cittam jñānāgninā dagdham na bhūyaḥ parirohati
49. bhavān prāptaprāpyaḥ nāma sattvabhāvam upāgatam
jñānāgninā dagdham cittam bhūyaḥ na parirohati
49. Indeed, for you who have attained what is to be attained, the mind (citta) which has reached the state of pure being (sattva) and has been consumed by the fire of knowledge, does not sprout again.
संरोहतीषणाविद्धं यथा परशुनाग्निना ।
न तु ज्ञानाग्निनिर्दग्धं प्रबोधविशदं मनः ॥ ५० ॥
saṃrohatīṣaṇāviddhaṃ yathā paraśunāgninā ,
na tu jñānāgninirdagdhaṃ prabodhaviśadaṃ manaḥ 50
50. saṃrohati iṣaṇāviddham yathā paraśunā agninā
na tu jñānāgninirdagdham prabodhaviśadam manaḥ
50. iṣaṇāviddham manaḥ yathā paraśunā agninā saṃrohati
tu prabodhaviśadam jñānāgninirdagdham manaḥ na
50. A mind wounded by desires (iṣaṇā) can heal and recover, much like (a plant) cut by an axe or scorched by fire grows back. However, a mind clarified by spiritual awakening (prabodha) and completely purified by the fire of knowledge (jñānāgni) does not revert to its former state.
ब्रह्मबृंहैव हि जगज्जगच्च ब्रह्मबृंहणम् ।
विद्यते नानयोर्भेदश्चिद्घनब्रह्मणोरिव ॥ ५१ ॥
brahmabṛṃhaiva hi jagajjagacca brahmabṛṃhaṇam ,
vidyate nānayorbhedaścidghanabrahmaṇoriva 51
51. brahmabṛṃhā eva hi jagat jagat ca brahmabṛṃhaṇam
vidyate na anayoḥ bhedaḥ citghanabrahmaṇoḥ iva
51. hi jagat brahmabṛṃhā eva ca jagat brahmabṛṃhaṇam
anayoḥ bhedaḥ na vidyate citghanabrahmaṇoḥ iva
51. Indeed, the world (jagat) is truly nothing but the manifestation of (brahman), and the world is the very expansion of (brahman). There is no distinction between these two, just as there is no distinction between concentrated consciousness (citghana) and (brahman) itself.
चिदन्तरस्ति त्रिजगन्मरिचे तीक्ष्णता यथा ।
नातश्चिज्जगती भिन्ने तस्मात्सदसती मुधा ॥ ५२ ॥
cidantarasti trijaganmarice tīkṣṇatā yathā ,
nātaścijjagatī bhinne tasmātsadasatī mudhā 52
52. cit antaḥ asti trijagat marice tīkṣṇatā yathā
na ataḥ cit jagatī bhinne tasmāt sadasatī mudhā
52. yathā marice tīkṣṇatā trijagat antaḥ cit asti
ataḥ cit jagatī bhinne na tasmāt sadasatī mudhā
52. Consciousness (cit) exists within the entire universe (trijagat), just as pungency resides within a pepper. Therefore, consciousness and the world are not distinct. Consequently, the concepts of 'existence' (sat) and 'non-existence' (asat) are meaningless.
शब्दशब्दार्थसंकेतवासनेह न संविदा ।
चिद्व्योमत्वादुभे भातस्त्यजातः सदसन्मती ॥ ५३ ॥
śabdaśabdārthasaṃketavāsaneha na saṃvidā ,
cidvyomatvādubhe bhātastyajātaḥ sadasanmatī 53
53. śabdaśabdārthasaṃketavāsanā iha na saṃvidā cit
vyomatvāt ubhe bhātaḥ tyaja ataḥ sadasatmatī
53. iha śabdaśabdārthasaṃketavāsanā saṃvidā na (asti)
cit vyomatvāt ubhe bhātaḥ ataḥ sadasatmatī tyaja
53. Here, the latent impression (vāsanā) of the conventional relationship (saṃketa) between a word (śabda) and its meaning (śabdārtha) is not inherent to consciousness (saṃvidā). Because consciousness (cit) is like infinite space (vyoma), both (word and meaning) merely appear within it. Therefore, abandon the notions (mati) of 'existence' (sat) and 'non-existence' (asat).
अचिन्मयत्वान्नासि त्वं स्वात्मा किमिव रोदिषि ।
अचिन्मयत्वे जगतामभावे कल्पनं कुतः ॥ ५४ ॥
acinmayatvānnāsi tvaṃ svātmā kimiva rodiṣi ,
acinmayatve jagatāmabhāve kalpanaṃ kutaḥ 54
54. acinmayatvāt na asi tvam sva ātmā kim iva rodiṣi
acinmayatve jagatām abhāve kalpanam kutaḥ
54. tvam acinmayatvāt na asi,
sva ātmā kim iva rodiṣi? acinmayatve jagatām abhāve kutaḥ kalpanam
54. Since you are not insentient, O your true self (ātman), why do you weep? If there were a state of non-consciousness, and thus an absence of worlds, from where could any imagination (kalpanā) arise?
चिन्मयं चेत्सदा सर्वं तच्चित्त्वं प्रविचारय ।
शुद्धं सत्त्वमनाद्यन्तं तत्राङ्ग कलना कुतः ॥ ५५ ॥
cinmayaṃ cetsadā sarvaṃ taccittvaṃ pravicāraya ,
śuddhaṃ sattvamanādyantaṃ tatrāṅga kalanā kutaḥ 55
55. cinmayam cet sadā sarvam tat cit tvam pravicāraya
śuddham sattvam anādi-antam tatra aṅga kalanā kutaḥ
55. cet sarvam sadā cinmayam,
tat cit tvam pravicāraya.
aṅga,
tatra śuddham anādi-antam sattvam (asti); kutaḥ kalanā (bhavet)?
55. If everything is always consciousness itself, then deeply consider that consciousness. O dear one, how can there be any imagination (kalpanā) in that pure, beginningless, and endless existence (sattva)?
चिदात्मासि निरंशोऽसि पारावारविवर्जितः ।
रूपं स्मर निजं स्फारं माऽस्मृत्या संमितो भव ॥ ५६ ॥
cidātmāsi niraṃśo'si pārāvāravivarjitaḥ ,
rūpaṃ smara nijaṃ sphāraṃ mā'smṛtyā saṃmito bhava 56
56. cit ātmā asi niraṃśaḥ asi pārāvāra-vivarjitaḥ
rūpam smara nijam sphāram mā asmṛtyā saṃmitaḥ bhava
56. cit ātmā asi,
niraṃśaḥ asi,
pārāvāra-vivarjitaḥ (asi).
nijam sphāram rūpam smara.
asmṛtyā mā saṃmitaḥ bhava.
56. You are the conscious self (ātman), you are without parts, and you are beyond all limits. Remember your own vast and expansive nature, and do not become limited by forgetfulness.
तां स्वसत्तां गतः सर्वमसर्वं भावयोदयी ।
तादृग्रूपोऽसि शान्तोऽसि चिदसि ब्रह्मरूप्यसि ॥ ५७ ॥
tāṃ svasattāṃ gataḥ sarvamasarvaṃ bhāvayodayī ,
tādṛgrūpo'si śānto'si cidasi brahmarūpyasi 57
57. tām sva-sattām gataḥ sarvam asarvam bhāvayodayī
tādṛk-rūpaḥ asi śāntaḥ asi cit asi brahma-rūpī asi
57. gataḥ tām sva-sattām,
(tvam) sarvam (ca) asarvam (ca) bhāvayodayī (ca asi).
tādṛk-rūpaḥ asi,
śāntaḥ asi,
cit asi,
brahma-rūpī asi.
57. Having attained your true existence (sattā), you are simultaneously everything and not-everything, perpetually arising as being. You are of such a nature, you are peaceful, you are consciousness (cit), and you are of the nature of Brahman.
चिच्छिलोदरमेवासि नासि नानास्यथाप्यसि ।
योसि सोसि न सोसीव सदस्यसदसि स्वभाः ॥ ५८ ॥
cicchilodaramevāsi nāsi nānāsyathāpyasi ,
yosi sosi na sosīva sadasyasadasi svabhāḥ 58
58. cicchilodaram eva asi na asi nānā asi atha api asi yaḥ
asi saḥ asi na saḥ asi iva sat asi asat asi svabhāḥ
58. त्वम् चिच्छिलोदरम् एव असि त्वम् न असि अथ अपि त्वम् नाना असि यः असि सः असि सः इव न असि त्वम् सत् असि त्वम् असत् असि त्वम् स्वभाः (असि) ।
58. You are indeed the inner space of the rock of consciousness. You are not (limited to any specific form), yet you are diverse, and still you exist. Whatever you are, that you are, yet you are not merely what appears to be. You are both existence and non-existence, self-luminous.
यः पदार्थविशेषोऽन्तर्न त्वं न ह्येव सोऽस्ति ते ।
तदस्यतदसि स्वस्थश्चिद्घनात्मन्नमोऽस्तु ते ॥ ५९ ॥
yaḥ padārthaviśeṣo'ntarna tvaṃ na hyeva so'sti te ,
tadasyatadasi svasthaścidghanātmannamo'stu te 59
59. yaḥ padārthaviśeṣaḥ antaḥ na tvam na hi eva saḥ asti te
tat asi atat asi svasthaḥ citghanaātman namaḥ astu te
59. यः antaḥ padārthaviśeṣaḥ (asti),
saḥ tvam na.
Hi eva saḥ te na asti.
त्वम् तत् असि,
त्वम् अतत् असि.
हे citghanaātman,
त्वम् स्वस्थः (असि).
ते namaḥ astu.
59. Whatever specific object exists within, that is not you; indeed, that is certainly not you. You are both that and not that, established in your true nature. O Self (ātman) that is a dense mass of consciousness, salutations to you!
आद्यन्तवर्जितविशालशिलान्तरालसंपीडचिद्घनवपुर्गगनामलस्त्वम् ।
स्वस्थो भवाजठरपल्लवकोशलेखा लीलास्थिताखिलजगज्जय ते नमस्ते ॥ ६० ॥
ādyantavarjitaviśālaśilāntarālasaṃpīḍacidghanavapurgaganāmalastvam ,
svastho bhavājaṭharapallavakośalekhā līlāsthitākhilajagajjaya te namaste 60
60. ādyaantavarjita viśāla śilā antarāla
saṃpīḍa citghana vapuḥ gagana amalaḥ tvam
svasthaḥ bhava ajaṭarapallavakośalekhā
līlāsthita akhila jagat jaya te namaḥ astu te
60. हे त्वम्,
(या) ādyaantavarjita viśāla śilā antarāla saṃpīḍa citghana vapuḥ (असि),
(या) gagana amalaḥ (असि),
(या) ajaṭarapallavakośalekhā līlāsthita akhila jagat (असि),
त्वम् स्वस्थः bhava! ते jaya! ते namaḥ astu!
60. You, whose body is a dense mass of consciousness, compressed within the vast rock-like space that is without beginning or end, and who are pure like the sky - be established in your true nature! O you, in whose unborn, sprout-like bud-lines all worlds playfully exist - victory to you! Salutations to you!

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 (current chapter) 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

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