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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-28

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श्रीवसिष्ठ उवाच ।
एवं भुशुण्डवृत्तान्तः कथितस्ते मयानघ ।
अनया प्रज्ञया तीर्णो भुशुण्डो मोहसंकटात् ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ bhuśuṇḍavṛttāntaḥ kathitaste mayānagha ,
anayā prajñayā tīrṇo bhuśuṇḍo mohasaṃkaṭāt 1
1. śrī-vasiṣṭhaḥ uvāca evam bhuśuṇḍa-vṛttāntaḥ kathitaḥ te
mayā anagha anayā prajñayā tīrṇaḥ bhuśuṇḍaḥ moha-saṅkaṭāt
1. śrī-vasiṣṭhaḥ uvāca anagha evam bhuśuṇḍa-vṛttāntaḥ mayā
te kathitaḥ anayā prajñayā bhuśuṇḍaḥ moha-saṅkaṭāt tīrṇaḥ
1. Vasiṣṭha said: O sinless one, thus the account of Bhuśuṇḍa has been narrated to you. Through this wisdom (prajñā), Bhuśuṇḍa was liberated from the crisis of delusion.
एतां दृष्टिमवष्टभ्य स्वप्राणाभ्यासपूर्विकाम् ।
भुशुण्डवन्महाबाहो भव तीर्णमहार्णवः ॥ २ ॥
etāṃ dṛṣṭimavaṣṭabhya svaprāṇābhyāsapūrvikām ,
bhuśuṇḍavanmahābāho bhava tīrṇamahārṇavaḥ 2
2. etām dṛṣṭim avaṣṭabhya sva-prāṇa-abhyāsa-pūrvikām
bhuśuṇḍavat mahābāho bhava tīrṇa-mahārṇavaḥ
2. mahābāho etām sva-prāṇa-abhyāsa-pūrvikām dṛṣṭim
avaṣṭabhya bhuśuṇḍavat tīrṇa-mahārṇavaḥ bhava
2. O mighty-armed one, by firmly embracing this insight, which begins with the practice of one's own vital breath (prāṇa), become one who has crossed the great ocean (of saṃsāra) just like Bhuśuṇḍa.
यथा ज्ञानेन योगेन संतताभ्यासजन्मना ।
भुशुण्डः प्राप्तवान्प्राप्यं तथासादय तत्पदम् ॥ ३ ॥
yathā jñānena yogena saṃtatābhyāsajanmanā ,
bhuśuṇḍaḥ prāptavānprāpyaṃ tathāsādaya tatpadam 3
3. yathā jñānena yogena saṃtatābhyāsa-janmanā
bhuśuṇḍaḥ prāptavān prāpyam tathā āsāday tat padam
3. yathā bhuśuṇḍaḥ saṃtatābhyāsa-janmanā jñānena
yogena prāpyam prāptavān tathā tat padam āsāday
3. Just as Bhuśuṇḍa attained the attainable through knowledge (jñāna) and spiritual discipline (yoga) born of continuous practice, so too should you achieve that supreme state.
असक्तबुद्धयः सर्वे भुशुण्डवदवस्थितिम् ।
प्राप्नुवन्ति परे तत्त्वे प्राणापानावलोकिनः ॥ ४ ॥
asaktabuddhayaḥ sarve bhuśuṇḍavadavasthitim ,
prāpnuvanti pare tattve prāṇāpānāvalokinaḥ 4
4. asaktabuddhayaḥ sarve bhuśuṇḍavat avasthitim
prāpnuvanti pare tattve prāṇa-apāna-avalokinaḥ
4. asaktabuddhayaḥ sarve prāṇa-apāna-avalokinaḥ
bhuśuṇḍavat pare tattve avasthitim prāpnuvanti
4. All those whose intellects are unattached, and who observe the vital breaths (prāṇa and apāna), achieve a state of abiding in the supreme reality (tattva), just like Bhuśuṇḍa.
एता विचित्रा भवता श्रुता विज्ञानदृष्टयः ।
इदानीं धियमालम्ब्य यथेच्छसि तथा कुरु ॥ ५ ॥
etā vicitrā bhavatā śrutā vijñānadṛṣṭayaḥ ,
idānīṃ dhiyamālambya yathecchasi tathā kuru 5
5. etāḥ vicitrāḥ bhavatā śrutāḥ vijñānadṛṣṭayaḥ
idānīm dhiyam ālambya yathā icchasi tathā kuru
5. bhavatā etāḥ vicitrāḥ vijñānadṛṣṭayaḥ śrutāḥ
idānīm dhiyam ālambya yathā icchasi tathā kuru
5. You have heard these diverse insights into wisdom. Now, take hold of your understanding and act as you wish.
श्रीराम उवाच ।
भगवन्भवता भूमिभास्वता ज्ञानरश्मिभिः ।
हार्दमुद्दामदौरात्म्यं प्रमृष्टमखिलं तमः ॥ ६ ॥
śrīrāma uvāca ,
bhagavanbhavatā bhūmibhāsvatā jñānaraśmibhiḥ ,
hārdamuddāmadaurātmyaṃ pramṛṣṭamakhilaṃ tamaḥ 6
6. śrīrāmaḥ uvāca bhagavan bhavatā bhūmibhāsvatā jñānarasmibhiḥ
hārdam uddāmadourātmyam pramṛṣṭam akhilam tamaḥ
6. śrīrāmaḥ uvāca bhagavan bhūmibhāsvatā jñānarasmibhiḥ
bhavatā hārdam uddāmadourātmyam akhilam tamaḥ pramṛṣṭam
6. Śrī Rāma said: O revered one, by you, who shines upon the earth with the rays of knowledge, all the profound darkness of wickedness within my heart has been completely wiped away.
प्रबुद्धाः स्मः प्रहृष्टाः स्मः प्रविष्टाः स्मः स्वमास्पदम् ।
स्थिताः स्मो ज्ञातविज्ञेया भवन्तो ह्यपरा इव ॥ ७ ॥
prabuddhāḥ smaḥ prahṛṣṭāḥ smaḥ praviṣṭāḥ smaḥ svamāspadam ,
sthitāḥ smo jñātavijñeyā bhavanto hyaparā iva 7
7. prabuddhāḥ smaḥ prahṛṣṭāḥ smaḥ praviṣṭāḥ smaḥ svam
āspadam sthitāḥ smaḥ jñātavijñeyāḥ bhavantaḥ hi aparāḥ iva
7. prabuddhāḥ smaḥ prahṛṣṭāḥ smaḥ svam āspadam praviṣṭāḥ
smaḥ jñātavijñeyāḥ sthitāḥ smaḥ hi bhavantaḥ aparāḥ iva
7. We are awakened, we are delighted, and we have entered our true inherent state. We abide, having known all that is to be known, and indeed, we are now like you, the unparalleled sages.
अहो भुशुण्डचरितं परं विस्मयकारकम् ।
भगवन्भवता प्रोक्तमुत्तमार्थावबोधनम् ॥ ८ ॥
aho bhuśuṇḍacaritaṃ paraṃ vismayakārakam ,
bhagavanbhavatā proktamuttamārthāvabodhanam 8
8. aho bhuśuṇḍacaritam param vismayakārakam
bhagavan bhavatā proktam uttamārthāvabodhanam
8. aho bhagavan bhavatā proktam bhuśuṇḍacaritam
param vismayakārakam uttamārthāvabodhanam
8. Oh, the account of Bhuśuṇḍa's life, which you, O revered one, have narrated, is supremely astonishing and serves to reveal the highest truth.
भुशुण्डचरिते ब्रह्मन्नेतस्मिन्कथिते त्वया ।
यच्छरीरगृहं प्रोक्तं मांसचर्मास्थिनिर्मितम् ॥ ९ ॥
bhuśuṇḍacarite brahmannetasminkathite tvayā ,
yaccharīragṛhaṃ proktaṃ māṃsacarmāsthinirmitam 9
9. bhūśuṇḍa-carite brahman etasmin kathite tvayā yat
śarīra-gṛham proktam māṃsa-carma-asthi-nirmitam
9. brahman tvayā kathite etasmin bhūśuṇḍa-carite yat
māṃsa-carma-asthi-nirmitam śarīra-gṛham proktam
9. O Brahman, as you narrated this account of Bhūśuṇḍa, you spoke of that body-house which is said to be constructed of flesh, skin, and bones.
तत्केन नाम रचितं कुतो वा तत्समुत्थितम् ।
कथं वा स्थितिमायातं को वा तत्रावतिष्ठते ॥ १० ॥
tatkena nāma racitaṃ kuto vā tatsamutthitam ,
kathaṃ vā sthitimāyātaṃ ko vā tatrāvatiṣṭhate 10
10. tat kena nāma racitam kutaḥ vā tat samutthitam
katham vā sthitim āyātam kaḥ vā tatra avatiṣṭhate
10. nāma tat kena racitam vā kutaḥ tat samutthitam vā
katham sthitim āyātam vā kaḥ tatra avatiṣṭhate
10. By whom, then, was that (body-house) constructed? Or from where did it originate? And how did it come to be? And who, indeed, resides within it?
श्रीवसिष्ठ उवाच ।
परमार्थावबोधाय दोषापाकरणाय च ।
श्रृणु राघव तत्त्वेन वक्ष्यमाणमिदं मया ॥ ११ ॥
śrīvasiṣṭha uvāca ,
paramārthāvabodhāya doṣāpākaraṇāya ca ,
śrṛṇu rāghava tattvena vakṣyamāṇamidaṃ mayā 11
11. śrī-vasiṣṭhaḥ uvāca paramārtha-avabodhāya doṣa-apākaraṇāya
ca śṛṇu rāghava tattvena vakṣyamāṇam idam mayā
11. śrī-vasiṣṭhaḥ uvāca he rāghava paramārtha-avabodhāya ca
doṣa-apākaraṇāya tattvena mayā vakṣyamāṇam idam śṛṇu
11. Śrī Vasiṣṭha said: O Rāghava, listen truly to this which is about to be spoken by me, for the realization of the supreme truth (paramārtha) and for the removal of imperfections.
अस्थिस्थूणं नवद्वारं रक्तमांसावलेपनम् ।
शरीरसदनं राम न केनचिदिदं कृतम् ॥ १२ ॥
asthisthūṇaṃ navadvāraṃ raktamāṃsāvalepanam ,
śarīrasadanaṃ rāma na kenacididaṃ kṛtam 12
12. asthi-sthūṇam nava-dvāram rakta-māṃsa-avalepanam
śarīra-sadanam rāma na kenacit idam kṛtam
12. he rāma asthi-sthūṇam nava-dvāram rakta-māṃsa-avalepanam
idam śarīra-sadanam kenacit na kṛtam
12. O Rāma, this body-house, with bones as its pillars, having nine gates, and coated with blood and flesh, was not created by anyone.
आभासमात्रमेवेदमित्थमेवावभासते ।
द्विचन्द्रविभ्रमाकारं सदसच्च व्यवस्थितम् ॥ १३ ॥
ābhāsamātramevedamitthamevāvabhāsate ,
dvicandravibhramākāraṃ sadasacca vyavasthitam 13
13. ābhāsamātram eva idam ittham eva avabhāsate
dvicandravibhramākāram sat asat ca vyavasthitam
13. idam ābhāsamātram eva ittham eva avabhāsate.
dvicandravibhramākāram sat ca asat ca vyavasthitam.
13. This (world) is merely an appearance, and it manifests precisely as such. It is established as simultaneously existent and non-existent, just like the illusion of seeing two moons.
द्विचन्द्रदर्शनविधौ चन्द्रद्वित्वं सदैव हि ।
वस्तुतश्चैक एवेन्दुः स्थितो देहस्तथैव हि ॥ १४ ॥
dvicandradarśanavidhau candradvitvaṃ sadaiva hi ,
vastutaścaika evenduḥ sthito dehastathaiva hi 14
14. dvicandradarśanavidhau candradvitvam sadā eva hi
vastutaḥ ca ekaḥ eva induḥ sthitaḥ dehaḥ tathā eva hi
14. dvicandradarśanavidhau candradvitvam sadā eva hi.
vastutaḥ ca ekaḥ induḥ eva sthitaḥ.
tathā eva hi dehaḥ.
14. In the illusion of perceiving two moons, the appearance of two moons is always present. However, in reality, only one moon truly exists. Similarly, this principle applies to the body.
देहप्रत्ययकाले हि देहोऽयं समवस्थितः ।
असन्नेव च सत्तस्मात्प्रोक्तः सदसदात्मकः ॥ १५ ॥
dehapratyayakāle hi deho'yaṃ samavasthitaḥ ,
asanneva ca sattasmātproktaḥ sadasadātmakaḥ 15
15. dehapratyayakāle hi dehaḥ ayam samavasthitaḥ
asat eva ca sat tasmāt proktaḥ sadasadātmakaḥ
15. hi dehapratyayakāle ayam dehaḥ samavasthitaḥ.
eva ca asat sat tasmāt sadasadātmakaḥ proktaḥ.
15. Indeed, during the time of body-consciousness, this body is present. Yet, it is simultaneously non-existent and existent; therefore, it is described as having the nature of both being and non-being.
स्वप्ने स्वप्नावबोधः संस्त्वन्यदा स मुधैव हि ।
बुद्बुदो बुद्बुदविधौ सत्यो मिथ्यैव चान्यदा ॥ १६ ॥
svapne svapnāvabodhaḥ saṃstvanyadā sa mudhaiva hi ,
budbudo budbudavidhau satyo mithyaiva cānyadā 16
16. svapne svapnāvabodhaḥ san tu anyadā saḥ mudhā eva hi
budbudaḥ budbudavidhau satyaḥ mithyā eva ca anyadā
16. svapne svapnāvabodhaḥ san.
tu anyadā saḥ mudhā eva hi.
budbudaḥ budbudavidhau satyaḥ.
ca anyadā eva mithyā.
16. In a dream, the perception of the dream (as reality) is present. But at other times (upon waking), that dream is indeed merely an illusion. Similarly, a bubble is real within its own ephemeral existence as a bubble, but at other times (when it ceases to be a bubble), it is false.
देहो देहविधौ सत्यो ह्यसत्य इतरद्विधौ ।
प्रतिभासविधौ तावज्जलं सदसदन्यदा ॥ १७ ॥
deho dehavidhau satyo hyasatya itaradvidhau ,
pratibhāsavidhau tāvajjalaṃ sadasadanyadā 17
17. dehaḥ dehavidhau satyaḥ hi asatyaḥ itaradvidhau
pratibhāsavidhau tāvat jalam sat asat anyadā
17. dehaḥ dehavidhau satyaḥ hi itaradvidhau asatyaḥ
pratibhāsavidhau tāvat jalam anyadā sat asat
17. Indeed, the body (deha) is considered real in the context of its bodily functions, but unreal in other respects. Similarly, in the mode of manifestation, water is sometimes existent and sometimes non-existent.
प्रतिभासविधौ देहः सन्नसंश्चान्यदा स्मृतः ।
आभासमात्रमेवेदमित्थं संप्रति भासते ॥ १८ ॥
pratibhāsavidhau dehaḥ sannasaṃścānyadā smṛtaḥ ,
ābhāsamātramevedamitthaṃ saṃprati bhāsate 18
18. pratibhāsavidhau dehaḥ san asan ca anyadā smṛtaḥ
ābhāsamātram eva idam ittham samprati bhāsate
18. pratibhāsavidhau dehaḥ anyadā san asan ca smṛtaḥ
idam ittham ābhāsamātram eva samprati bhāsate
18. The body (deha) is likewise considered existent and non-existent at different times, in the context of manifestation. Indeed, this (phenomenal world) now appears in this manner as merely an appearance.
अयं नामाहमित्यन्तर्गृहीतमननं स्थितम् ।
मांसास्थिमयनिर्माणदेहोऽहमिति विभ्रमम् ॥ १९ ॥
ayaṃ nāmāhamityantargṛhītamananaṃ sthitam ,
māṃsāsthimayanirmāṇadeho'hamiti vibhramam 19
19. ayam nāma aham iti antar gṛhītamananam sthitam
māṃsāsthimayanirmāṇadehaḥ aham iti vibhramam
19. ayam nāma aham iti antar gṛhītamananam sthitam
māṃsāsthimayanirmāṇadehaḥ aham iti vibhramam
19. The thought, 'I am this,' accepted internally, is firmly established. (But to think) 'I am this body (deha) constructed of flesh and bones' – this is an error (vibhrama).
त्यज संकल्पनिर्माणदेहाः सन्ति सहस्रशः ।
सुखतल्पगतो येन स्वप्नदेहेन दिक्तटान् ॥ २० ॥
tyaja saṃkalpanirmāṇadehāḥ santi sahasraśaḥ ,
sukhatalpagato yena svapnadehena diktaṭān 20
20. tyaja saṅkalpanirmāṇadehāḥ santi sahasraśaḥ
sukhatalpagataḥ yena svapnadehena diktatān
20. saṅkalpanirmāṇadehāḥ sahasraśaḥ santi tyaja
yena sukhatalpagataḥ svapnadehena diktatān
20. Give up (this identification with) bodies (deha) created by your own mental construction (saṅkalpa); thousands of such (dream-like) bodies exist. By means of which dream-body (svapnadeha) one, while lying on a comfortable bed, traverses the regions of the world.
परिभ्रमसि हे राम स देहस्ते क्व संस्थितः ।
जागरायां मनोराज्ये येन स्वर्गपुरान्तरम् ॥ २१ ॥
paribhramasi he rāma sa dehaste kva saṃsthitaḥ ,
jāgarāyāṃ manorājye yena svargapurāntaram 21
21. paribhramasi he rāma saḥ dehaḥ te kva saṃsthitaḥ
jāgarāyām manorājye yena svargapurāntaram
21. he rāma,
te saḥ dehaḥ kva saṃsthitaḥ yena jāgarāyām manorājye svargapurāntaram paribhramasi?
21. O Rāma, you wander. Where is that body of yours situated, the one by means of which you roam within heavenly cities, whether in the waking state or in the realm of imagination?
परिभ्रमसि मेरुं वा स देहस्ते क्व संस्थितः ।
स्वप्नेष्वपि च यः स्वप्नस्तत्र येन महीतटान् ॥ २२ ॥
paribhramasi meruṃ vā sa dehaste kva saṃsthitaḥ ,
svapneṣvapi ca yaḥ svapnastatra yena mahītaṭān 22
22. paribhramasi merum vā saḥ dehaḥ te kva saṃsthitaḥ
svapneṣu api ca yaḥ svapnaḥ tatra yena mahītaṭān
22. te saḥ dehaḥ yaḥ svapnaḥ kva saṃsthitaḥ yena merum
vā svapneṣu api ca tatra mahītaṭān paribhramasi?
22. O Rāma, you wander, perhaps even to Mount Meru. Where is that body of yours situated, the one which is [like] a dream, and by means of which you traverse the shores of the earth even in dreams?
परिभ्रमसि हे राम स देहस्ते क्व संस्थितः ।
मनोराज्यं मनोराज्ये महद्विभवभूमिषु ॥ २३ ॥
paribhramasi he rāma sa dehaste kva saṃsthitaḥ ,
manorājyaṃ manorājye mahadvibhavabhūmiṣu 23
23. paribhramasi he rāma saḥ dehaḥ te kva saṃsthitaḥ
manorājyam manorājye mahadvibhavabhūmiṣu
23. he rāma,
te saḥ dehaḥ kva saṃsthitaḥ yena manorājyam manorājye mahadvibhavabhūmiṣu paribhramasi?
23. O Rāma, you wander. Where is that body of yours situated, the one by means of which you traverse the mental realm, within the sphere of imagination, and visit lands of great splendor?
परिभ्रमसि येनेह स देहस्ते क्व संस्थितः ।
गतैर्देहैर्मनोराज्ये या विचित्रा जगत्क्रियाः ॥ २४ ॥
paribhramasi yeneha sa dehaste kva saṃsthitaḥ ,
gatairdehairmanorājye yā vicitrā jagatkriyāḥ 24
24. paribhramasi yena iha saḥ dehaḥ te kva saṃsthitaḥ
gataiḥ dehaiḥ manorājye yāḥ vicitrāḥ jagatkriyāḥ
24. he rāma,
yena iha paribhramasi? te saḥ dehaḥ kva saṃsthitaḥ? (yena) yāḥ vicitrāḥ jagatkriyāḥ gataiḥ dehaiḥ manorājye [bhavanti].
24. O Rāma, by what means do you wander here? Where is that body of yours situated, the one through which the diverse activities of the world, performed by past bodies in the realm of imagination, manifest?
प्रकरोषि महाबाहो ते देहास्ते क्व संस्थिताः ।
विलासिन्यानुरागिण्या येन संकल्पकान्तया ॥ २५ ॥
prakaroṣi mahābāho te dehāste kva saṃsthitāḥ ,
vilāsinyānurāgiṇyā yena saṃkalpakāntayā 25
25. pra-karoṣi mahābāho te dehāḥ te kva saṃsthitāḥ
vilāsinyā anurāgiṇyā yena saṅkalpakāntayā
25. mahābāho te dehāḥ yena vilāsinyā anurāgiṇyā
saṅkalpakāntayā prakaroṣi te kva saṃsthitāḥ
25. O mighty-armed one, where are those bodies of yours situated, which you create along with a delightful, loving, and mentally conceived (saṅkalpa) beloved?
निर्वृतिं यासि देहेन स देहस्ते क्व संस्थितः ।
एते राम यथा देहा मनसः सदसन्मयाः ॥ २६ ॥
nirvṛtiṃ yāsi dehena sa dehaste kva saṃsthitaḥ ,
ete rāma yathā dehā manasaḥ sadasanmayāḥ 26
26. nirvṛtiṃ yāsi dehena saḥ dehaḥ te kva saṃsthitaḥ
ete rāma yathā dehāḥ manasaḥ sad-asat-mayāḥ
26. yena dehena nirvṛtiṃ yāsi saḥ te dehaḥ kva saṃsthitaḥ
rāma yathā ete dehāḥ manasaḥ sad-asat-mayāḥ [santi]
26. ...by which body you attain bliss (nirvṛti) - where is that body of yours situated? O Rama, just as these bodies are born of the mind (manas), composed of both reality (sat) and unreality (asat)...
तथैव तादृशाचारो देहोऽयं मनसः स्मृतः ।
इदं धनमयं देहो देशोऽयमिति विभ्रमः ॥ २७ ॥
tathaiva tādṛśācāro deho'yaṃ manasaḥ smṛtaḥ ,
idaṃ dhanamayaṃ deho deśo'yamiti vibhramaḥ 27
27. tathā eva tādṛśa-ācāraḥ dehaḥ ayam manasaḥ smṛtaḥ
idam dhana-mayam dehaḥ deśaḥ ayam iti vibhramaḥ
27. tathā eva ayam dehaḥ tādṛśa-ācāraḥ manasaḥ smṛtaḥ
idam dhana-mayam dehaḥ ayam deśaḥ iti vibhramaḥ
27. ...just so, this body, characterized by such actions (ācāra), is considered to be of the mind (manas). The illusion (vibhrama) is, 'This is a body consisting of wealth (dhana),' or 'This is a particular country/place.'
तत्सर्वं चित्तवीर्यस्य संकल्पस्य विजृम्भितम् ।
दीर्घस्वप्नमिमं विद्धि दीर्घं वा चित्तविभ्रमम् ॥ २८ ॥
tatsarvaṃ cittavīryasya saṃkalpasya vijṛmbhitam ,
dīrghasvapnamimaṃ viddhi dīrghaṃ vā cittavibhramam 28
28. tat sarvam citta-vīryasya saṅkalpasya vijṛmbhitam
dīrgha-svapnam imam viddhi dīrgham vā citta-vibhramam
28. tat sarvam citta-vīryasya saṅkalpasya vijṛmbhitam
imam dīrgha-svapnam vā dīrgham citta-vibhramam viddhi
28. All that is merely a manifestation (vijṛmbhita) of the mind's (citta) power (vīrya) of imagination (saṅkalpa). Know this to be a long dream (svapna), or rather, a prolonged delusion of the mind (cittavibhrama).
दीर्घं वापि मनोराज्यं संसारं रघुनन्दन ।
प्रबोधमेष्यसि यदा परमात्मेच्छया स्वया ॥ २९ ॥
dīrghaṃ vāpi manorājyaṃ saṃsāraṃ raghunandana ,
prabodhameṣyasi yadā paramātmecchayā svayā 29
29. dīrgham vā api manorājyam saṃsāram raghunandana
prabodham eṣyasi yadā paramātma icchayā svayā
29. raghunandana yadā svayā paramātma icchayā prabodham eṣyasi
(tadā) dīrgham vā api manorājyam saṃsāram (jñāsyasi)
29. O Raghunandana, when you awaken by the Supreme Self's (paramātman) own will, then you will understand this long mental delusion (manorājya) that is the cycle of worldly existence (saṃsāra).
द्रक्ष्यसि त्वं तदा सम्यगिदमर्कोदये यथा ।
स्वप्नसंकल्पजालेन यथान्यैव जगत्स्थितिः ॥ ३० ॥
drakṣyasi tvaṃ tadā samyagidamarkodaye yathā ,
svapnasaṃkalpajālena yathānyaiva jagatsthitiḥ 30
30. drakṣyasi tvam tadā samyak idam arka udaye yathā
svapnasaṅkalpajālena yathā anyā eva jagatsthitiḥ
30. tvam tadā samyak idam drakṣyasi yathā arka udaye
yathā svapnasaṅkalpajālena jagatsthitiḥ anyā eva
30. Then you will truly see this (reality), just as things become clear at sunrise. (You will see that) the state of the world is indeed different (from how it appears), just like (a world created) by a net of dream-like mental constructs.
तथैवेयं हि संकल्पकलना काचिदेव हि ।
यथा पूर्वं मयोत्पत्तिः प्रोक्ता कमलजन्मनः ॥ ३१ ॥
tathaiveyaṃ hi saṃkalpakalanā kācideva hi ,
yathā pūrvaṃ mayotpattiḥ proktā kamalajanmanaḥ 31
31. tathā eva iyam hi saṅkalpakalanā kācit eva hi
yathā pūrvam mayā utpattiḥ proktā kamalajanmanaḥ
31. hi iyam tathā eva kācit saṅkalpakalanā hi yathā
pūrvam mayā kamalajanmanaḥ utpattiḥ proktā
31. Indeed, this (world) is similarly just a certain mental creation (saṅkalpakalanā), just as the origin of the lotus-born (Brahma) was previously described by me.
मनसः स्वयमेवान्तःसंकल्पकलनोद्भवा ।
विचित्ररचनोपेतं मनस्तत्रात्तविभ्रमम् ॥ ३२ ॥
manasaḥ svayamevāntaḥsaṃkalpakalanodbhavā ,
vicitraracanopetaṃ manastatrāttavibhramam 32
32. manasaḥ svayam eva antaḥ saṅkalpakalanā udbhavā
vicitraracanopetam manas tatra āttavibhramam
32. manasaḥ svayam eva antaḥ saṅkalpakalanā udbhavā
tatra vicitraracanopetam manas āttavibhramam
32. This (creation) arises from the mind (manas) itself, originating from mental constructs (saṅkalpakalanā) within. The mind, being endowed with diverse creations, is absorbed in delusion there.
संकल्पकलनामात्रं तथेदमवभासनम् ।
यथा कल्पित आभासो मनसोऽब्जजतां गतः ॥ ३३ ॥
saṃkalpakalanāmātraṃ tathedamavabhāsanam ,
yathā kalpita ābhāso manaso'bjajatāṃ gataḥ 33
33. saṅkalpakalanāmātram tathā idam avabhāsanam
yathā kalpitaḥ ābhāsaḥ manasaḥ abjajatām gataḥ
33. idam avabhāsanam tathā saṅkalpakalanāmātram; yathā manasaḥ kalpitaḥ ābhāsaḥ abjajatām gataḥ.
33. This manifestation is merely a mental conception, just as an imagined appearance within the mind attains the state of Brahma (abjajatā).
देहाद्विचिन्तितो देहः स्थितोऽन्यस्तद्वदेव हि ।
प्राक्प्रवाहचिराभ्यस्तो वासनातिशयेन यः ॥ ३४ ॥
dehādvicintito dehaḥ sthito'nyastadvadeva hi ,
prākpravāhacirābhyasto vāsanātiśayena yaḥ 34
34. dehāt vicintitaḥ dehaḥ sthitaḥ anyaḥ tadvat eva
hi prākpravāhacirābhyastaḥ vāsanātiśayena yaḥ
34. yaḥ anyaḥ dehaḥ dehāt vicintitaḥ,
saḥ prākpravāhacirābhyastaḥ vāsanātiśayena tadvat eva hi sthitaḥ.
34. Another body, imagined forth from the (original) body, comes into existence in the same way, indeed, that which has been long practiced due to prior tendencies and an excess of latent impressions (vāsanā).
तथैव दृश्यते देहस्तथाऽऽकृत्युदयेन सः ।
पौरुषेण प्रयत्नेन संकल्पो ह्ययमेव चित् ॥ ३५ ॥
tathaiva dṛśyate dehastathā''kṛtyudayena saḥ ,
pauruṣeṇa prayatnena saṃkalpo hyayameva cit 35
35. tathā eva dṛśyate dehaḥ tathā ākṛtiudayena saḥ
pauruṣeṇa prayatnena saṅkalpaḥ hi ayam eva cit
35. tathā eva dehaḥ dṛśyate; tathā saḥ ākṛtiudayena (dṛśyate / udayati); hi ayam eva cit pauruṣeṇa prayatnena saṅkalpaḥ.
35. In the same way, the body is seen, and that (body) thus arises by the emergence of forms. Indeed, this very consciousness (cit) is the mental conception (saṅkalpa) that comes about through personal effort.
अन्यथा भाव्यते राम भूयते तदिहान्यथा ।
अयं सोऽयं ममायं च संसार इति भाविते ॥ ३६ ॥
anyathā bhāvyate rāma bhūyate tadihānyathā ,
ayaṃ so'yaṃ mamāyaṃ ca saṃsāra iti bhāvite 36
36. anyathā bhāvyate rāma bhūyate tat iha anyathā
ayam saḥ ayam mama ayam ca saṃsāraḥ iti bhāvite
36. rāma,
ayam saḥ,
ayam mama,
ayam ca saṃsāraḥ iti bhāvite,
(tadā) iha tat anyathā bhāvyate,
(ca) anyathā bhūyate.
36. O Rama, when it is thus imagined, 'This is that, this is mine, and this is the cycle of rebirth (saṃsāra)', then here, in this world, it is perceived otherwise, and it becomes otherwise.
सत्यो यो भाव्यते राम भावनादार्ढ्यसंभवः ।
भावितं तीव्रवेगेन यदेवाशु तदेव हि ॥ ३७ ॥
satyo yo bhāvyate rāma bhāvanādārḍhyasaṃbhavaḥ ,
bhāvitaṃ tīvravegena yadevāśu tadeva hi 37
37. satyaḥ yaḥ bhāvyate rāma bhāvanādārḍhyasaṃbhavaḥ
bhāvitaṃ tīvravegena yat eva āśu tat eva hi
37. rāma,
yaḥ bhāvanādārḍhyasaṃbhavaḥ satyaḥ bhāvyate,
yat eva āśu tīvravegena bhāvitaṃ,
tat eva hi (bhavati).
37. O Rāma, that which is truly perceived as existing, originating from the firmness of mental conception, whatever is intensely imagined with great speed, quickly becomes exactly that.
सर्वत्र दृश्यते राम कान्तेवात्यन्तवल्लभा ।
अहर्व्यावृत्तिरभ्यस्ता यथा स्वप्नेषु दृश्यते ॥ ३८ ॥
sarvatra dṛśyate rāma kāntevātyantavallabhā ,
aharvyāvṛttirabhyastā yathā svapneṣu dṛśyate 38
38. sarvatra dṛśyate rāma kāntā iva atyantavallabhā
aharvyāvṛttiḥ abhyastā yathā svapneṣu dṛśyate
38. rāma,
sarvatra atyantavallabhā kāntā iva dṛśyate,
yathā svapneṣu abhyastā aharvyāvṛttiḥ dṛśyate.
38. O Rāma, (this world) appears everywhere as if it were an extremely beloved wife, just as the habitual daily routine appears in dreams.
तथायं भावनाभ्यस्तः संसारोऽप्यवलोक्यते ।
यथा स्वप्नावनौ क्षिप्रमहर्यदवभासते ॥ ३९ ॥
tathāyaṃ bhāvanābhyastaḥ saṃsāro'pyavalokyate ,
yathā svapnāvanau kṣipramaharyadavabhāsate 39
39. tathā ayaṃ bhāvanābhyastaḥ saṃsāraḥ api avalokyate
yathā svapnāvanau kṣipram ahar yat avabhāsate
39. tathā ayaṃ bhāvanābhyastaḥ saṃsāraḥ api avalokyate,
yathā svapnāvanau yat ahar kṣipram avabhāsate.
39. Similarly, this cycle of transmigration (saṃsāra), ingrained by repeated mental conception, is also perceived as real, just as whatever appears quickly as a day in the dream-world.
तथेदमल्पकालस्थमपि संलक्ष्यते स्थिरम् ।
व्योमन्येव यथा तापतप्ते संदृश्यते सरित् ॥ ४० ॥
tathedamalpakālasthamapi saṃlakṣyate sthiram ,
vyomanyeva yathā tāpatapte saṃdṛśyate sarit 40
40. tathā idam alpakālastham api saṃlakṣyate sthiram
vyomani eva yathā tāpatapte saṃdṛśyate sarit
40. tathā,
idam alpakālastham api sthiram saṃlakṣyate,
yathā tāpatapte vyomani eva sarit saṃdṛśyate.
40. Similarly, this (world), even though it exists for a short time, is perceived as stable, just as a river appears in the sky itself when it is scorched by heat (like a mirage).
धराप्यविद्यमानापि संकल्पाद्दृश्यते तथा ।
दृश्यते दृष्टिवैरूप्याद्यथा व्योमनि पिच्छिका ॥ ४१ ॥
dharāpyavidyamānāpi saṃkalpāddṛśyate tathā ,
dṛśyate dṛṣṭivairūpyādyathā vyomani picchikā 41
41. dharā api avidyāmānā api saṅkalpāt dṛśyate tathā
dṛśyate dṛṣṭivairūpyāt yathā vyomani picchikā
41. avidyāmānā api dharā api saṅkalpāt tathā dṛśyate
yathā dṛṣṭivairūpyāt vyomani picchikā dṛśyate
41. Even though the world (dharā) is not truly existent, it is perceived as real due to mental projection (saṅkalpa). Just as a feather (or a patch of color) is seen in the sky due to a distortion of vision.
तथैवेयं जगल्लक्ष्मीर्दुर्ज्ञानादवभासते ।
दृश्यते समया दृष्ट्या न यथा व्योम्नि पिच्छिका ॥ ४२ ॥
tathaiveyaṃ jagallakṣmīrdurjñānādavabhāsate ,
dṛśyate samayā dṛṣṭyā na yathā vyomni picchikā 42
42. tathā eva iyam jagat lakṣmīḥ durjñānāt avabhāsate
dṛśyate samayā dṛṣṭyā na yathā vyomani picchikā
42. iyam jagat lakṣmīḥ tathā eva durjñānāt avabhāsate
samayā dṛṣṭyā na dṛśyate yathā vyomani picchikā
42. Just so, this splendor (lakṣmī) of the world (jagat) appears due to incorrect knowledge (durjñāna). However, it is not perceived by correct vision, unlike the feather (or spot) in the sky.
सम्यग्दृष्ट्या जगल्लक्ष्मीस्तथेयं नावभासते ।
भीरुरभ्येति न यथा स्वसंकल्पेषु संभ्रमम् ॥ ४३ ॥
samyagdṛṣṭyā jagallakṣmīstatheyaṃ nāvabhāsate ,
bhīrurabhyeti na yathā svasaṃkalpeṣu saṃbhramam 43
43. samyak dṛṣṭyā jagat lakṣmīḥ tathā iyam na avabhāsate
bhīruḥ abhyeti na yathā svasaṅkalpeṣu sambhramam
43. samyak dṛṣṭyā iyam jagat lakṣmīḥ tathā na avabhāsate
yathā bhīruḥ svasaṅkalpeṣu sambhramam na abhyeti
43. Through correct vision (samyak dṛṣṭi), this splendor (lakṣmī) of the world (jagat) does not appear in that way. (This is) just as a timid person does not experience bewilderment (sambhrama) concerning their own mental creations (saṅkalpa).
स्वसंकल्पे हि संसारे न तथैति भयं सुधीः ।
स्व एव हि स्वभावोऽयमित्थं संप्रति भासते ॥ ४४ ॥
svasaṃkalpe hi saṃsāre na tathaiti bhayaṃ sudhīḥ ,
sva eva hi svabhāvo'yamitthaṃ saṃprati bhāsate 44
44. svasaṅkalpe hi saṃsāre na tathā eti bhayam sudhīḥ
sva eva hi svabhāvaḥ ayam ittham samprati bhāsate
44. hi sudhīḥ svasaṅkalpe saṃsāre tathā bhayam na eti
hi ayam sva eva svabhāvaḥ ittham samprati bhāsate
44. A wise person (sudhīḥ), considering this cycle of existence (saṃsāra) to be merely their own mental creation (saṅkalpa), does not experience fear (bhaya) in it. Indeed, this is verily one's own intrinsic nature (svabhāva) which now appears in this manner.
संसारसरणिस्थित्यां कस्मात्कोऽत्र विभेति किम् ।
स एव किंचित्संशोध्यः शुद्ध्या विमलतां गते ॥ ४५ ॥
saṃsārasaraṇisthityāṃ kasmātko'tra vibheti kim ,
sa eva kiṃcitsaṃśodhyaḥ śuddhyā vimalatāṃ gate 45
45. saṃsārasaraṇisthityām kasmāt kaḥ atra vibheti kim |
saḥ eva kiṃcit saṃśodhyaḥ śuddhyā vimalatām gate ||
45. saṃsārasaraṇisthityām kasmāt kaḥ atra kim vibheti
saḥ eva kiṃcit saṃśodhyaḥ śuddhyā vimalatām gate
45. Why should anyone here fear anything while on the path of transmigratory existence (saṃsāra)? That very (path) only requires a slight refinement; once purified, it attains complete stainlessness.
तस्मिन्न दृश्यते राम मोहोऽयं जगतः स्थितः ।
सम्यगालोकमात्रेण स्वभावः शुद्धिमृच्छति ॥ ४६ ॥
tasminna dṛśyate rāma moho'yaṃ jagataḥ sthitaḥ ,
samyagālokamātreṇa svabhāvaḥ śuddhimṛcchati 46
46. tasmim na dṛśyate rāma mohaḥ ayam jagataḥ sthitaḥ
| samyak ālokamātreṇa svabhāvaḥ śuddhim ṛcchati ||
46. rāma! tasmin ayam jagataḥ sthitaḥ mohaḥ na dṛśyate
samyak ālokamātreṇa svabhāvaḥ śuddhim ṛcchati
46. O Rāma, in that (purified state), this delusion (moha) inherent in the world is no longer perceived. Merely through perfect insight, one's intrinsic nature (svabhāva) attains purity.
न गृह्णाति मलं भूयस्ताम्रतामिव काञ्चनम् ।
आभासमात्रमेवेदं न सन्नासज्जगत्त्रयम् ॥ ४७ ॥
na gṛhṇāti malaṃ bhūyastāmratāmiva kāñcanam ,
ābhāsamātramevedaṃ na sannāsajjagattrayam 47
47. na gṛhṇāti malam bhūyas tāmratām iva kāñcanam |
ābhāsamātram eva idam na sat na asat jagattrayam ||
47. kāñcanam iva malam tāmratām na gṛhṇāti bhūyas
idam jagattrayam ābhāsamātram eva na sat na asat
47. Just as purified gold does not take on impurity again, nor does it revert to the state of copper (tāmratām). This threefold world is merely an appearance; it is neither truly existent nor truly non-existent.
इत्यन्यकलनात्यागः सम्यगालोकनं विदुः ।
मरणं जीवितं स्वर्गो ज्ञानमज्ञानमेव च ॥ ४८ ॥
ityanyakalanātyāgaḥ samyagālokanaṃ viduḥ ,
maraṇaṃ jīvitaṃ svargo jñānamajñānameva ca 48
48. iti anyakalanātyāgaḥ samyak ālokanam viduḥ |
maraṇam jīvitam svargaḥ jñānam ajñānam eva ca ||
48. iti anyakalanātyāgaḥ samyak ālokanam viduḥ
maraṇam jīvitam svargaḥ jñānam ajñānam eva ca
48. Thus, the abandonment of all other mental constructions is understood as perfect insight. (This includes things like) death, life, heaven, knowledge (jñāna), and even ignorance (ajñāna).
चिदाभासादृते नास्तीत्येकता सम्यगीक्षणम् ।
त्वमहंतादिसंसार इति मे न दिशो दश ॥ ४९ ॥
cidābhāsādṛte nāstītyekatā samyagīkṣaṇam ,
tvamahaṃtādisaṃsāra iti me na diśo daśa 49
49. citābhāsāt ṛte na asti iti ekatā samyak īkṣaṇam
| tvam-ahaṁtā-ādi-saṃsāraḥ iti me na diśaḥ daśa
49. The proper perception of oneness is that nothing exists apart from the reflection of consciousness. As for the notion that the cycle of worldly existence (saṃsāra) is 'you-ness,' 'I-ness' (ahaṅtā), and such - for me, this is entirely false (literally, 'not in the ten directions').
सर्वं स्वाभासमेवेति सम्यगालोकनं विदुः ।
सदसन्मयसंसारे यथा भूतार्थदर्शनात् ॥ ५० ॥
sarvaṃ svābhāsameveti samyagālokanaṃ viduḥ ,
sadasanmayasaṃsāre yathā bhūtārthadarśanāt 50
50. sarvam sva-ābhāsam eva iti samyak ālokanam viduḥ
| sat-asat-maya-saṃsāre yathā bhūta-artha-darśanāt
50. They know that proper perception (samyak ālokana) is the realization that everything is merely one's own manifestation (sva-ābhāsa). This is because, in the cycle of worldly existence (saṃsāra), which is made of both reality (sat) and unreality (asat), one sees things as they truly are (bhūta-artha-darśana).
नास्तमेति न चोदेति सम्यगालोकनान्मनः ।
निर्णीय सर्वभावानामसत्त्वं सत्त्वमेव च ॥ ५१ ॥
nāstameti na codeti samyagālokanānmanaḥ ,
nirṇīya sarvabhāvānāmasattvaṃ sattvameva ca 51
51. na astam eti na ca udeti samyak ālokanāt manaḥ |
nirṇīya sarva-bhāvānām asat-tvam sat-tvam eva ca
51. The mind (manas), through proper perception (samyak ālokana), neither declines nor arises. This state is attained after having ascertained the non-existence (asattva) of all phenomena (sarva-bhāva) as well as their mere existence (sattva).
निष्कामं शान्तिमभ्येति सम्यगालोकनान्मनः ।
न निन्दति न च स्तौति न हृष्यति न शोचति ॥ ५२ ॥
niṣkāmaṃ śāntimabhyeti samyagālokanānmanaḥ ,
na nindati na ca stauti na hṛṣyati na śocati 52
52. niṣkāmam śāntim abhi eti samyak ālokanāt manaḥ
| na nindati na ca stauti na hṛṣyati na śocati
52. Through proper perception (samyak ālokana), the mind (manas) becomes desireless (niṣkāma) and attains peace (śānti). It neither blames nor praises, neither rejoices nor grieves.
शीतलां सत्यतामेति सम्यगालोकनान्मनः ।
अवश्यमेव मर्तव्यं सर्वैरेव हि बन्धुभिः ॥ ५३ ॥
śītalāṃ satyatāmeti samyagālokanānmanaḥ ,
avaśyameva martavyaṃ sarvaireva hi bandhubhiḥ 53
53. śītalām satyatām eti samyak ālokanāt manaḥ
avaśyam eva martavyam sarvaiḥ eva hi bandhubhiḥ
53. manaḥ samyak ālokanāt śītalām satyatām eti hi
avaśyam eva sarvaiḥ eva bandhubhiḥ martavyam
53. The mind attains tranquility and truthfulness through proper observation. Indeed, it is certain that all relatives must die.
इति बन्धुवियोगेषु किं वृथा परितप्यसे ।
अवश्यमेव च मया मर्तव्यमिति निश्चयः ॥ ५४ ॥
iti bandhuviyogeṣu kiṃ vṛthā paritapyase ,
avaśyameva ca mayā martavyamiti niścayaḥ 54
54. iti bandhuviyogeṣu kim vṛthā paritapyase
avaśyam eva ca mayā martavyam iti niścayaḥ
54. iti bandhuviyogeṣu kim vṛthā paritapyase
ca mayā avaśyam eva martavyam iti niścayaḥ
54. Thus, why do you grieve uselessly over the separations from relatives? Moreover, it is my firm conviction that I too must inevitably die.
इत्यात्ममरणप्राप्तौ किं मुधा परितप्यसे ।
अवश्यमेव जातेन किंचित्सुविभवादिकम् ॥ ५५ ॥
ityātmamaraṇaprāptau kiṃ mudhā paritapyase ,
avaśyameva jātena kiṃcitsuvibhavādikam 55
55. iti ātmaranaprāptau kim mudhā paritapyase
avaśyam eva jātena kiñcit suvibhavādikam
55. iti ātmaranaprāptau kim mudhā paritapyase
avaśyam eva jātena kiñcit suvibhavādikam
55. Therefore, when your own death is inevitable, why do you grieve uselessly? Certainly, by one who is born, some good fortune or wealth, and so forth, must be obtained.
प्राप्तव्यं पुरुषेणेति हर्षस्यावसरो हि कः ।
सर्वस्यैव हि संसारे नरस्य व्यवहारिणः ॥ ५६ ॥
prāptavyaṃ puruṣeṇeti harṣasyāvasaro hi kaḥ ,
sarvasyaiva hi saṃsāre narasya vyavahāriṇaḥ 56
56. prāptavyam puruṣeṇa iti harṣasya avasaraḥ hi
kaḥ sarvasya eva hi saṃsāre narasya vyavahāriṇaḥ
56. puruṣeṇa prāptavyam iti hi kaḥ harṣasya avasaraḥ
hi saṃsāre narasya vyavahāriṇaḥ sarvasya eva
56. This must be attained by a person (puruṣa) – so what occasion for joy is there? Indeed, for every individual engaged in worldly affairs within the cycle of repeated existence (saṃsāra).
अर्थायाता भवत्यापच्छोकस्यावसरो हि कः ।
बृंहत्युदेति स्फुरति बुद्बुदौघ इवार्णवे ॥ ५७ ॥
arthāyātā bhavatyāpacchokasyāvasaro hi kaḥ ,
bṛṃhatyudeti sphurati budbudaugha ivārṇave 57
57. artha-āyātā bhavati āpat śokasya avasaraḥ hi kaḥ
bṛṃhati udeti sphurati budbuda-oghaḥ iva arṇave
57. (yadā) āpat arthāyātā bhavati (tadā) śokasya avasaraḥ hi kaḥ? (Yathā sā) arṇave budbuda-oghaḥ iva bṛṃhati,
udeti,
sphurati (ca).
57. When misfortune naturally arrives, what occasion is there for sorrow? Indeed, it swells, rises, and manifests just like a multitude of bubbles in the ocean.
इदं हि जगतां जालं किमत्र परिदेवना ।
सत्सदेव सदैवैतदसदेवासदेव हि ॥ ५८ ॥
idaṃ hi jagatāṃ jālaṃ kimatra paridevanā ,
satsadeva sadaivaitadasadevāsadeva hi 58
58. idam hi jagatām jālam kim atra paridevanā sat
sat eva sadā eva etat asat eva asat eva hi
58. idam hi jagatām jālam (asti); atra kim paridevanā (asti)? (Yat) sat (asti,
tat) sadā eva sat (asti),
(yat ca) asat (asti,
tat) asat eva asat hi (asti).
58. Indeed, this is a mere network of worlds; what lamentation is there in this? That which truly exists is always existence, and that which does not exist is always non-existence.
क्रियावैचित्र्यमात्रे तु किमन्यत्परिदेव्यते ।
नाहमस्मि न चाभूवं भविष्यामि न सोऽधुना ॥ ५९ ॥
kriyāvaicitryamātre tu kimanyatparidevyate ,
nāhamasmi na cābhūvaṃ bhaviṣyāmi na so'dhunā 59
59. kriyā-vaicitrya-mātre tu kim anyat paridevyate na
aham asmi na ca abhūvam bhaviṣyāmi na saḥ adhunā
59. tu kriyā-vaicitrya-mātre kim anyat paridevyate? aham na asmi,
na ca abhūvam,
na bhaviṣyāmi; saḥ adhunā na (asti).
59. But what else is there to lament about in the mere diversity of actions? I am not (this transient being), nor was I (this transient being), nor will I be (this transient being); nor is that (transient state) present now.
देहोऽयं चित्रदोषोत्थः किमन्यत्परिदेव्यते ।
देहाच्चेदन्य एवाहं चिदाभासस्तदङ्ग हे ॥ ६० ॥
deho'yaṃ citradoṣotthaḥ kimanyatparidevyate ,
dehāccedanya evāhaṃ cidābhāsastadaṅga he 60
60. dehaḥ ayam citra-doṣa-utthaḥ kim anyat paridevyate
dehāt cet anyaḥ eva aham cit-ābhāsaḥ tat aṅga he
60. ayam dehaḥ citra-doṣa-utthaḥ (asti); kim anyat paridevyate? cet aham dehāt anyaḥ eva (asmi),
(ca) cit-ābhāsaḥ (asmi),
tat aṅga he (idam jñeyam).
60. This body (deha) arises from various defects; what else is there to lament? But if I (aham) am indeed distinct from the body (deha), a mere reflection of consciousness (cit-ābhāsa), then, O dear one, (this truth is clear)!
कौ तौ मे सदसद्भावौ यन्निष्ठं परितप्यते ।
इति निश्चयवत्स्वान्तं सम्यग्ज्ञानात्मनो मुनेः ॥ ६१ ॥
kau tau me sadasadbhāvau yanniṣṭhaṃ paritapyate ,
iti niścayavatsvāntaṃ samyagjñānātmano muneḥ 61
61. kau tau me sat-asat-bhāvau yat-niṣṭham paritapyate
iti niścayavat-svāntam samyak-jñāna-ātmanaḥ muneḥ
61. me tau kau sat-asat-bhāvau yat-niṣṭham paritapyate
iti samyak-jñāna-ātmanaḥ muneḥ niścayavat-svāntam
61. "What are these two, my states of being and non-being, by fixing on which one greatly suffers?" Such was the mind, firm in its resolve, of the sage (muni) whose inner self (ātman) was perfected knowledge.
नास्तमेति न चोदेति न शान्तं परितप्यते ।
परतामेव नाशान्तामनुत्तमपदे स्थितः ॥ ६२ ॥
nāstameti na codeti na śāntaṃ paritapyate ,
paratāmeva nāśāntāmanuttamapade sthitaḥ 62
62. na astam eti na ca udeti na śāntam paritapyate
paratām eva na aśāntām an-uttama-pade sthitaḥ
62. an-uttama-pade sthitaḥ na astam eti na ca udeti
na śāntam paritapyate paratām eva na aśāntām
62. One who is established in the unsurpassed state neither vanishes nor appears; being tranquil, they do not suffer (paritapyate). They attain only the supreme state, never the agitated one.
आदत्ते तित्तिरी मृद्वीं तृणकोटिमिवामलाम् ।
एतदर्थमसत्येऽस्मिन्नास्था कार्या मनागपि ॥ ६३ ॥
ādatte tittirī mṛdvīṃ tṛṇakoṭimivāmalām ,
etadarthamasatye'sminnāsthā kāryā manāgapi 63
63. ādattte tittirī mṛdvīm tṛṇa-koṭim iva amalām
etat-artham asatye asmin na āsthā kāryā manāk api
63. tittirī mṛdvīm amalām tṛṇa-koṭim iva ādattte.
etat-artham asmin asatye manāk api āsthā na kāryā.
63. Just as a partridge (tittirī) picks up a soft, pure blade of grass, similarly, no reliance (śraddhā) should be placed, not even a little, on this unreal world for this purpose (i.e., for finding true reality).
सुरज्ज्वेव बलीवर्दो बध्यते जन्तुरास्थया ।
अतस्त्वया दृढमिदमिति निर्णीय बुद्धितः ॥ ६४ ॥
surajjveva balīvardo badhyate janturāsthayā ,
atastvayā dṛḍhamidamiti nirṇīya buddhitaḥ 64
64. su-rajjvā iva balīvardaḥ badhyate jantuḥ āsthayā
ataḥ tvayā dṛḍham idam iti nirṇīya buddhitaḥ
64. balīvardaḥ su-rajjvā iva badhyate jantuḥ āsthayā
ataḥ tvayā buddhitaḥ idam dṛḍham iti nirṇīya
64. Just as a bull is bound by a strong rope, so too is a living being (jantu) bound by attachment (āsthā). Therefore, you should firmly resolve this using your intellect (buddhi).
आस्थारहितया बुद्ध्या विहर्तव्यमिहानघ ।
कर्तव्यमेव कर्तव्यमकर्तव्यमुपेक्ष्यते ॥ ६५ ॥
āsthārahitayā buddhyā vihartavyamihānagha ,
kartavyameva kartavyamakartavyamupekṣyate 65
65. āsthā-rahitayā buddhyā vihartavyam iha anagha
kartavyam eva kartavyam akartavyam upekṣyate
65. anagha iha āsthā-rahitayā buddhyā vihartavyam.
kartavyam eva kartavyam,
akartavyam upekṣyate.
65. O pure one, here, one should live with a mind free from strong attachment. That which is to be done must indeed be done, and that which is not to be done should be disregarded.
आस्थानास्थे परित्यज्य लीलयैव महाधिया ।
आभासमात्रमेवेदं यस्य च प्रतिभासते ॥ ६६ ॥
āsthānāsthe parityajya līlayaiva mahādhiyā ,
ābhāsamātramevedaṃ yasya ca pratibhāsate 66
66. āsthā-anāsthe parityajya līlayā eva mahā-dhiyā
ābhāsa-mātram eva idam yasya ca pratibhāsate
66. mahā-dhiyā āsthā-anāsthe parityajya līlayā eva (jīvyate).
ca yasya idam ābhāsa-mātram eva pratibhāsate.
66. The great-minded person (mahādhī), having completely abandoned both attachment and non-attachment, acts with playful ease (līlā). For such a person, this entire world appears as merely an illusion.
सोऽन्तः शीतलतामेति दिनान्ते भुवनं यथा ।
प्रतिभासं परित्यज्य पदार्थपटलव्रजे ॥ ६७ ॥
so'ntaḥ śītalatāmeti dinānte bhuvanaṃ yathā ,
pratibhāsaṃ parityajya padārthapaṭalavraje 67
67. saḥ antaḥ śītalatām eti dina-ante bhuvanam yathā
pratibhāsam parityajya padārtha-paṭala-vraje
67. saḥ antaḥ śītalatām eti,
yathā dina-ante bhuvanam (eti).
padārtha-paṭala-vraje pratibhāsam parityajya (saḥ śītalatām eti).
67. Such a person attains inner coolness, just as the world becomes calm at the end of the day. This happens by completely giving up the perception of appearances in the vast collection of objects (padārtha).
आभासमात्रसामान्यमिदमालोकयानघ ।
आभासमात्रकं राम चित्तामर्शकलङ्कितम् ॥ ६८ ॥
ābhāsamātrasāmānyamidamālokayānagha ,
ābhāsamātrakaṃ rāma cittāmarśakalaṅkitam 68
68. ābhāsa-mātra-sāmānyam idam ālokaya anagha
ābhāsa-mātrakam rāma citta-āmarśa-kalaṅkitam
68. anagha,
idam ābhāsa-mātra-sāmānyam ālokaya.
rāma,
(idam) citta-āmarśa-kalaṅkitam ābhāsa-mātrakam (asti).
68. O pure one (anagha), behold this [world], which is universally nothing but a mere appearance. O Rāma, this is merely an appearance, tainted by the blemish of mental agitation (citta-āmarśa).
ततस्तदपि संत्यज्य निराभासो भवोत्तम ।
चिदाकाशमयो नित्यं सर्वगः सर्ववर्जितः ॥ ६९ ॥
tatastadapi saṃtyajya nirābhāso bhavottama ,
cidākāśamayo nityaṃ sarvagaḥ sarvavarjitaḥ 69
69. tataḥ tat api saṃtyajya nirābhāsaḥ bhava uttama
cid-ākāśa-mayaḥ nityam sarva-gaḥ sarva-varjitaḥ
69. tataḥ uttama tat api saṃtyajya nirābhāsaḥ bhava
nityam cid-ākāśa-mayaḥ sarva-gaḥ sarva-varjitaḥ
69. Then, O best one, having completely abandoned even that, become imageless. Be eternally of the nature of the space of pure consciousness (cid-ākāśa), all-pervading, and devoid of everything.
आभासस्य परित्यागे भवस्येकान्तनिर्मलः ।
नाहमस्मि न मे भोगाः सत्या इत्यभिभाविते ॥ ७० ॥
ābhāsasya parityāge bhavasyekāntanirmalaḥ ,
nāhamasmi na me bhogāḥ satyā ityabhibhāvite 70
70. ābhāsasya parityāge bhavasyekāntanirmalaḥ na
aham asmi na me bhogāḥ satyāḥ iti abhibhāvite
70. ābhāsasya parityāge bhavasyekāntanirmalaḥ aham
na asmi me bhogāḥ na satyāḥ iti abhibhāvite
70. When appearances (ābhāsa) are completely abandoned, one's existence becomes absolutely pure. Then, when it is deeply recognized, 'I do not exist, nor are enjoyments (bhoga) truly mine,' [one achieves that state].
नेदमाडम्बरं व्यर्थमनर्थायावभासते ।
अहमेव हि वा सर्वं चिदित्येवं विभाविते ॥ ७१ ॥
nedamāḍambaraṃ vyarthamanarthāyāvabhāsate ,
ahameva hi vā sarvaṃ cidityevaṃ vibhāvite 71
71. na idam āḍambaram vyartham anarthāya avabhāsate
aham eva hi vā sarvam cit iti evam vibhāvite
71. idam āḍambaram vyartham anarthāya na avabhāsate
aham eva hi vā sarvam cit iti evam vibhāvite
71. This vast display (āḍambara) does not appear futile or harmful. This is understood when it is truly recognized, 'Indeed, I alone am all,' or alternatively, 'All is pure consciousness (cit).'
नेदमाडम्बरं व्यर्थमनर्थायावभासते ।
दर्शनद्वयमप्येतत्सत्यमत्यन्तसिद्धिदम् ॥ ७२ ॥
nedamāḍambaraṃ vyarthamanarthāyāvabhāsate ,
darśanadvayamapyetatsatyamatyantasiddhidam 72
72. darśana-dvayam api etat
satyam atyanta-siddhi-dam
72. etat darśana-dvayam api
satyam atyanta-siddhi-dam
72. Furthermore, both these views (darśana) are true and bestow supreme accomplishment (siddhi).
यदेकमेतयोवेत्सि रम्यं तद्राम संश्रय ।
द्वाभ्यामेवाथ वै ताभ्यां दर्शनाभ्यामिहानघ ॥ ७३ ॥
yadekametayovetsi ramyaṃ tadrāma saṃśraya ,
dvābhyāmevātha vai tābhyāṃ darśanābhyāmihānagha 73
73. yat ekam etayoḥ vetsi ramyam tat rāma saṃśraya
dvābhyām eva atha vai tābhyām darśanābhyām iha anagha
73. rāma anagha etayoḥ ekam yat ramyam vetsi tat saṃśraya
atha vai dvābhyām eva tābhyām darśanābhyām iha
73. O Rāma, whichever one of these two (perspectives) you know to be beautiful, resort to that. And indeed, O sinless one, here (in this world), it is by means of both of those views.
विहरन्कुरु कल्याण रागद्वेषपरिक्षयम् ।
यत्किंचिदुदितं लोके यन्नभस्यथ वा दिवि ॥ ७४ ॥
viharankuru kalyāṇa rāgadveṣaparikṣayam ,
yatkiṃciduditaṃ loke yannabhasyatha vā divi 74
74. viharan kuru kalyāṇa rāgadveṣaparikṣayam yat
kiṃcit uditam loke yat nabhasi atha vā divi
74. kalyāṇa viharan rāgadveṣaparikṣayam kuru yat
kiṃcit loke uditam yat atha vā nabhasi divi
74. O blessed one, while engaging in activity, bring about the destruction of attachment and aversion. Whatever has arisen in the world, or in the sky or in heaven,
तत्सर्वं प्राप्यते राम रागद्वेषपरिक्षयात् ।
रागादिहतया बुद्ध्या यादृग्राम विचेष्टितम् ॥ ७५ ॥
tatsarvaṃ prāpyate rāma rāgadveṣaparikṣayāt ,
rāgādihatayā buddhyā yādṛgrāma viceṣṭitam 75
75. tat sarvam prāpyate rāma rāgadveṣaparikṣayāt
rāgādihatayā buddhyā yādṛk rāma viceṣṭitam
75. rāma tat sarvam rāgadveṣaparikṣayāt prāpyate
rāma yādṛk rāgādihatayā buddhyā viceṣṭitam
75. All that, O Rāma, is attained by the destruction of attachment and aversion. Whatever kind of action, O Rāma, is performed by an intellect impaired by attachment and similar flaws,
तत्तदेव प्रयात्याशु मूढानां विपरीतताम् ।
द्वेषदोषोर्मिरुद्धासु न गुणाश्चित्तवृत्तिषु ॥ ७६ ॥
tattadeva prayātyāśu mūḍhānāṃ viparītatām ,
dveṣadoṣormiruddhāsu na guṇāścittavṛttiṣu 76
76. tat tat eva prayāti āśu mūḍhānām viparītatām
dveṣadoṣaūrmiruddhāsu na guṇāḥ cittavṛttiṣu
76. tat tat eva āśu mūḍhānām viparītatām prayāti
dveṣadoṣaūrmiruddhāsu cittavṛttiṣu guṇāḥ na
76. That very action quickly turns into its opposite (or perversity) for the deluded. And virtues are not found in mental modifications that are obstructed by waves of aversion and faults.
पदं कुर्वन्ति दग्धासु स्थलीषु हरिणा इव ।
रागो द्वेषश्च सर्पौ द्वौ न विलीनौ मनोविले ॥ ७७ ॥
padaṃ kurvanti dagdhāsu sthalīṣu hariṇā iva ,
rāgo dveṣaśca sarpau dvau na vilīnau manovile 77
77. padam kurvanti dagdhāsu sthalīṣu hariṇā iva
rāgaḥ dveṣaḥ ca sarpau dvau na vilīnau manovile
77. hariṇā iva dagdhāsu sthalīṣu padam kurvanti
rāgaḥ ca dveṣaḥ dvau sarpau manovile na vilīnau
77. Just as deer leave their tracks on scorched earth, attachment (rāga) and aversion (dveṣa) are two serpents that have not dissolved within the cave of the mind.
यस्य कल्पतरोस्तस्मात्किं नामाङ्ग न लभ्यते ।
ये हि प्राज्ञाः स्वनियता विदग्धाः शास्त्रशालिनः ॥ ७८ ॥
yasya kalpatarostasmātkiṃ nāmāṅga na labhyate ,
ye hi prājñāḥ svaniyatā vidagdhāḥ śāstraśālinaḥ 78
78. yasya kalpataroḥ tasmāt kim nāma aṅga na labhyate
ye hi prājñāḥ svaniyatāḥ vidagdhāḥ śāstraśālinaḥ
78. aṅga kim nāma na labhyate tasmāt yasya kalpataroḥ
ye hi prājñāḥ svaniyatāḥ vidagdhāḥ śāstraśālinaḥ
78. What, indeed, cannot be obtained, dear friend, from that wish-fulfilling tree (kalpataru)? For those who are truly wise, self-controlled, learned, and well-versed in the scriptures (śāstra) [can obtain everything].
रागद्वेषमयास्ते वै जम्बुकास्ते धिगस्तु तान् ।
मद्धनं भुक्तमन्येन धनं त्यक्तं मयाऽन्यतः ॥ ७९ ॥
rāgadveṣamayāste vai jambukāste dhigastu tān ,
maddhanaṃ bhuktamanyena dhanaṃ tyaktaṃ mayā'nyataḥ 79
79. rāgadveṣamayāḥ te vai jambukāḥ te dhik astu tān
maddhanam bhuktam anyena dhanam tyaktam mayā anyataḥ
79. rāgadveṣamayāḥ te vai jambukāḥ te dhik astu tān
maddhanam anyena bhuktam mayā anyataḥ dhanam tyaktam
79. Indeed, those who are filled with attachment (rāga) and aversion (dveṣa) are like jackals; shame upon them! (They lament): "My wealth was enjoyed by another, and wealth was relinquished by me to another."
इति संव्यवहारेहाः के रागद्वेषयोः क्रमाः ।
धनानि बन्धवो मित्रं पुनरायान्ति यान्ति च ॥ ८० ॥
iti saṃvyavahārehāḥ ke rāgadveṣayoḥ kramāḥ ,
dhanāni bandhavo mitraṃ punarāyānti yānti ca 80
80. iti saṃvyavahārehāḥ ke rāgadveṣayoḥ kramāḥ
dhanāni bandhavaḥ mitram punar āyānti yānti ca
80. iti saṃvyavahārehāḥ rāgadveṣayoḥ ke kramāḥ
dhanāni bandhavaḥ mitram ca punar āyānti yānti
80. What are these ways of attachment (rāga) and aversion (dveṣa), giving rise to such desires for worldly transactions? For wealth, relatives, and friends repeatedly come and go.
किमेतेषु नरः प्राज्ञो रज्यते वा विरज्यते ।
भावाभावभवाभोगा मायेयं पारमेश्वरी ॥ ८१ ॥
kimeteṣu naraḥ prājño rajyate vā virajyate ,
bhāvābhāvabhavābhogā māyeyaṃ pārameśvarī 81
81. kim eteṣu naraḥ prājñaḥ rajyate vā virajyate
bhāvābhāvabhavābhogā māyā iyam pārameśvarī
81. prājñaḥ naraḥ eteṣu kim rajyate vā virajyate
iyam māyā bhāvābhāvabhavābhogā pārameśvarī
81. Why would a wise person become attached or unattached to these things? This illusion (māyā) is the divine "māyā" of the Supreme Lord, characterized by the full experience of existence, non-existence, and becoming.
संसाररचना सर्वा संसक्तं पातयत्यलम् ।
न धनं न जनो नात्मा सत्यं राघव वस्तुतः ॥ ८२ ॥
saṃsāraracanā sarvā saṃsaktaṃ pātayatyalam ,
na dhanaṃ na jano nātmā satyaṃ rāghava vastutaḥ 82
82. saṃsāraracanā sarvā saṃsaktam pātayati alam na
dhanam na janaḥ na ātmā satyam rāghava vastutaḥ
82. sarvā saṃsāraracanā saṃsaktam alam pātayati
rāghava vastutaḥ dhanam na janaḥ na ātmā na satyam
82. The entire structure of transmigration (saṃsāra) completely brings down the person who is attached. Truly, O Rāghava, in reality, neither wealth, nor people, nor the individual self (ātman) is ultimately real.
मिथ्यैव मिथ्यावसितमितीदं परिलक्ष्यते ।
आद्यन्तयोः सर्वमसन्मध्येऽप्यस्थिरमाधिमत् ॥ ८३ ॥
mithyaiva mithyāvasitamitīdaṃ parilakṣyate ,
ādyantayoḥ sarvamasanmadhye'pyasthiramādhimat 83
83. mithyā eva mithyāvasitam iti idam parilakṣyate
ādiantayoḥ sarvam asat madhye api asthiram ādhmat
83. idam mithyāvasitam mithyā eva iti parilakṣyate
sarvam ādyantayoḥ asat madhye api asthiram ādhmat
83. This world is clearly perceived as false; indeed, it is established as false. Everything is non-existent at its beginning and end, and even in its middle, it is unstable and fraught with anxiety.
क्व बघ्नाति रतिं प्राज्ञो ह्यन्यकल्पितखद्रुमे ।
एकेन कल्पिता खे स्त्री भुङ्क्ते तां दूरगोऽपरः ॥ ८४ ॥
kva baghnāti ratiṃ prājño hyanyakalpitakhadrume ,
ekena kalpitā khe strī bhuṅkte tāṃ dūrago'paraḥ 84
84. kva badhnāti ratim prājñaḥ hi anyakalpita khadrume
ekena kalpitā khe strī bhuṅkte tām dūragaḥ aparaḥ
84. prājñaḥ anyakalpitakhadrume hi ratim kva badhnāti
ekena khe kalpitā strī tām aparaḥ dūragaḥ bhuṅkte
84. Where indeed would a wise person place attachment (rati) in a sky-tree imagined by another? A woman conjured in the sky by one person is enjoyed by another, who is far removed.
इतीयमङ्ग संसाररचना तेन मा भ्रम ।
भूताजवं जवीभावमिममाततमाकुलम् ॥ ८५ ॥
itīyamaṅga saṃsāraracanā tena mā bhrama ,
bhūtājavaṃ javībhāvamimamātatamākulam 85
85. iti iyam aṅga saṃsāra-racanā tena mā bhrama
bhūtajavam javībhāvam imam ātatam ākulam
85. aṅga tena iyam saṃsāra-racanā iti mā bhrama
bhūtajavam javībhāvam imam ātatam ākulam
85. Therefore, O dear one, do not be deluded by this structure of cyclic existence (saṃsāra). This [world], although it appears to have become motionless (bhūtajavam), is in reality a state of swift motion (javībhāvam), vast and tumultuous.
गन्धर्वपुरनिर्माणविलासेन समं विदुः ।
स्वप्नसंकल्पपुरवदसदेवेदमुत्थितम् ॥ ८६ ॥
gandharvapuranirmāṇavilāsena samaṃ viduḥ ,
svapnasaṃkalpapuravadasadevedamutthitam 86
86. gandharva-pura-nirmāṇa-vilāsena samam viduḥ
svapna-saṅkalpa-pura-vat asat eva idam utthitam
86. viduḥ idam gandharva-pura-nirmāṇa-vilāsena samam
idam svapna-saṅkalpa-pura-vat eva asat utthitam
86. They know this [world] to be identical with the playful creation of a Gandharva city (gandharva-pura). This [world] has arisen as utterly unreal, just like a city born from a dream or imagination (saṅkalpa).
सर्वत्र संस्थमेवेदं सुषुप्तमिव विच्युतम् ।
परिपश्यसि संसारदीर्घस्वप्नपुरद्रुमम् ॥ ८७ ॥
sarvatra saṃsthamevedaṃ suṣuptamiva vicyutam ,
paripaśyasi saṃsāradīrghasvapnapuradrumam 87
87. sarvatra saṃstham eva idam suṣuptam iva vicyutam
paripaśyasi saṃsāra-dīrgha-svapna-pura-drumam
87. paripaśyasi idam saṃsāra-dīrgha-svapna-pura-drumam
sarvatra saṃstham eva suṣuptam iva vicyutam
87. You perceive this world, which is the tree-like city of the long dream of cyclic existence (saṃsāra), as established everywhere, yet it is indeed detached (from reality), as if in deep sleep.
अज्ञाननिद्रालुठनस्वभावात्मकमच्युतम् ।
संसारस्वप्नसंभ्रान्तो भवानयमिह स्थितः ॥ ८८ ॥
ajñānanidrāluṭhanasvabhāvātmakamacyutam ,
saṃsārasvapnasaṃbhrānto bhavānayamiha sthitaḥ 88
88. ajñāna-nidrā-luṭhana-svabhāva-ātmakam acyutam
saṃsāra-svapna-saṃbhrāntaḥ bhavān ayam iha sthitaḥ
88. ajñāna-nidrā-luṭhana-svabhāva-ātmakam acyutam
bhavān ayam saṃsāra-svapna-saṃbhrāntaḥ iha sthitaḥ
88. This [state], whose intrinsic nature (dharma) is to wallow in the sleep of ignorance (ajñāna), is imperishable (acyutam). You, bewildered by the dream of cyclic existence (saṃsāra), are situated here.
तदेनां विततां निद्रां घनाज्ञानमयात्मिकाम् ।
त्यजालक्ष्मीमिवावाप्तनिधानः पुरुषोत्तमः ॥ ८९ ॥
tadenāṃ vitatāṃ nidrāṃ ghanājñānamayātmikām ,
tyajālakṣmīmivāvāptanidhānaḥ puruṣottamaḥ 89
89. tat enām vitatām nidrām ghanājñānamayātmikām
tyaja alakṣmīm iva avāptanidhānaḥ puruṣottamaḥ
89. puruṣottamaḥ avāptanidhānaḥ iva alakṣmīm tat
enām vitatām ghanājñānamayātmikām nidrām tyaja
89. O best among men (puruṣottama), abandon this pervasive sleep, which is intrinsically dense ignorance (ajñāna), just as one who has found a treasure discards misfortune.
प्रबोधमेहि पश्य स्वमात्मानमुदितं सदा ।
निर्विकल्पं चिदाभासं प्रातःपद्मं रविं यथा ॥ ९० ॥
prabodhamehi paśya svamātmānamuditaṃ sadā ,
nirvikalpaṃ cidābhāsaṃ prātaḥpadmaṃ raviṃ yathā 90
90. prabodham ehi paśya svam ātmānam uditam sadā
nirvikalpam cidābhāsam prātaḥpadmam ravim yathā
90. prabodham ehi svam ātmānam uditam sadā nirvikalpam
cidābhāsam paśya yathā prātaḥpadmam ravim
90. Attain awakening; behold your own self (ātman), which is ever-radiant, beyond all mental constructs, and shining as pure consciousness, just as the morning lotus sees the sun.
प्रबुध्यस्व प्रबुध्यस्व पुनःपुनरयं मया ।
प्रबोध्यसे महाबाहो पश्यात्मार्कमनामयम् ॥ ९१ ॥
prabudhyasva prabudhyasva punaḥpunarayaṃ mayā ,
prabodhyase mahābāho paśyātmārkamanāmayam 91
91. prabudhyasva prabudhyasva punaḥ punaḥ ayam mayā
prabodhyase mahābāho paśya ātma-arkam anāmayam
91. mahābāho prabudhyasva prabudhyasva punaḥ punaḥ
ayam mayā prabodhyase paśya ātma-arkam anāmayam
91. Wake up, wake up! Again and again, O mighty-armed one (mahābāho), you are being awakened by me; behold the self (ātman), which is like the sun, eternally healthy and free from all suffering.
मयैतेनाभिवृष्टेन शीतेन ज्ञानवारिणा ।
सुशब्दशालिना राम ह्यनेनैवासि बोधितः ॥ ९२ ॥
mayaitenābhivṛṣṭena śītena jñānavāriṇā ,
suśabdaśālinā rāma hyanenaivāsi bodhitaḥ 92
92. mayā etena abhivṛṣṭena śītena jñānavāriṇā
suśabdaśālinā rāma hi anena eva asi bodhitaḥ
92. rāma hi mayā etena abhivṛṣṭena śītena
suśabdaśālinā jñānavāriṇā anena eva bodhitaḥ asi
92. O Rāma, you have indeed been awakened by me through this cool water of knowledge (jñāna), which is showered forth and resplendent with excellent words.
बोधमासादय परं प्रबोधोऽद्यैव राघव ।
सत्यमालोकयालीकं त्यक्त्वेमं जागतं भ्रमम् ॥ ९३ ॥
bodhamāsādaya paraṃ prabodho'dyaiva rāghava ,
satyamālokayālīkaṃ tyaktvemaṃ jāgataṃ bhramam 93
93. bodham āsādaya param prabodhaḥ adya eva rāghava
satyam ālokaya alīkam tyaktvā imam jāgatam bhramam
93. rāghava adya eva param bodham āsādaya imam
jāgatam bhramam alīkam tyaktvā satyam ālokaya
93. O Rāghava, attain the supreme awakening (bodha); true realization is right now. See the truth by abandoning this worldly illusion.
न ते जन्म न ते दुःखं न दोषास्ते न ते भ्रमाः ।
सर्वं संकल्पमुत्सृज्य तिष्ठात्मनि सुसंस्थितः ॥ ९४ ॥
na te janma na te duḥkhaṃ na doṣāste na te bhramāḥ ,
sarvaṃ saṃkalpamutsṛjya tiṣṭhātmani susaṃsthitaḥ 94
94. na te janma na te duḥkham na doṣāḥ te na te bhramāḥ
sarvam saṅkalpam utsṛjya tiṣṭha ātmani susaṃsthitaḥ
94. te janma na te duḥkham na te doṣāḥ na te bhramāḥ
sarvam saṅkalpam utsṛjya ātmani susaṃsthitaḥ tiṣṭha
94. You have no birth, no suffering; no faults or illusions (bhrama) belong to you. Abandoning all mental constructions (saṃkalpa), remain firmly established in the Self (ātman).
परिगलितविकल्पदोषजालस्त्वमसि सुसारसुषुप्तसौम्यदृष्टिः ।
अतिविततमिदं सुशुद्धये त्वं समुपशमात्मनि तिष्ठ हे महात्मन् ॥ ९५ ॥
parigalitavikalpadoṣajālastvamasi susārasuṣuptasaumyadṛṣṭiḥ ,
ativitatamidaṃ suśuddhaye tvaṃ samupaśamātmani tiṣṭha he mahātman 95
95. parigalitavikalpadoṣajālaḥ tvam
asi susārasuṣuptasaumyadr̥ṣṭiḥ
ativitatam idam suśuddhaye tvam
samupaśamātmani tiṣṭha he mahātman
95. he mahātman tvam parigalitavikalpadoṣajālaḥ
susārasuṣuptasaumyadr̥ṣṭiḥ
asi ativitatam idam suśuddhaye
tvam samupaśamātmani tiṣṭha
95. You are one from whom the net of faults arising from mental constructs (vikalpa) has completely fallen away, and whose serene vision is like the essential state of deep sleep (suṣupti). O great soul (mahātman), for the supreme purification of this exceedingly vast existence, you should remain in the Self (ātman) which is perfect tranquility.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 (current chapter) 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