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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-29

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दृशा सर्वार्तिहारिण्या चिरमस्म्यास्पदीकृतः ।
पुष्पसानूपविष्टाय तस्मै त्रैलोक्यसाक्षिणे ॥ १ ॥
dṛśā sarvārtihāriṇyā ciramasmyāspadīkṛtaḥ ,
puṣpasānūpaviṣṭāya tasmai trailokyasākṣiṇe 1
1. dṛśā sarvārti-hāriṇyā ciram asmi āspadīkṛtaḥ
puṣpa-sānu-upaviṣṭāya tasmai trailokya-sākṣiṇe
1. sarvārti-hāriṇyā dṛśā ciram asmi puṣpa-sānu-upaviṣṭāya
tasmai trailokya-sākṣiṇe āspadīkṛtaḥ
1. By that gaze (dṛśā), which removes all suffering, I was for a long time made a fitting receptacle (āspadīkṛtaḥ) for that one (tasmai), the witness of the three worlds (trailokyosākṣiṇe), who was seated on a flower-mountain slope (puṣpasānūpaviṣṭāya).
श्रीवाल्मीकिरुवाच ।
इत्याकर्णयति स्वस्थसमचेतसि राघवे ।
विश्रान्ते स्वात्मनि स्वैरं परमानन्दमागते ॥ २ ॥
śrīvālmīkiruvāca ,
ityākarṇayati svasthasamacetasi rāghave ,
viśrānte svātmani svairaṃ paramānandamāgate 2
2. śrīvālmīkiḥ uvāca iti ākarṇayati svasthasamacetasi
rāghave viśrānte svātmani svairam paramānandam āgate
2. śrīvālmīkiḥ uvāca iti rāghave svasthasamacetasi
svātmani viśrānte svairam paramānandam āgate ākarṇayati
2. Śrī Vālmīki said: As Rāghava was thus listening, with his mind tranquil and poised, having found repose in his own Self (ātman) and spontaneously attained supreme bliss (paramānanda)...
विरराम मुनेर्वारि सस्येष्वम्बुधरादिव ।
अथ याते मुहूर्तार्धे राघवे प्रतिबोधिते ॥ ३ ॥
virarāma munervāri sasyeṣvambudharādiva ,
atha yāte muhūrtārdhe rāghave pratibodhite 3
3. virarāma muneḥ vāri sasyeṣu ambudharāt iva
atha yāte muhūrtārdhe rāghave pratibodhite
3. muneḥ vāri sasyeṣu ambudharāt iva virarāma
atha muhūrtārdhe yāte rāghave pratibodhite
3. The sage's flow of words ceased, just as rain clouds stop showering water on crops. Then, when about half an hour had passed and Rāghava (Rāma) was fully awakened and enlightened...
पुनराह तमेवार्थं वसिष्ठो वदतां वरः ।
श्रीवसिष्ठ उवाच ।
राम सम्यक्प्रबुद्धोऽसि स्वात्मानमसि लब्धवान् ॥ ४ ॥
punarāha tamevārthaṃ vasiṣṭho vadatāṃ varaḥ ,
śrīvasiṣṭha uvāca ,
rāma samyakprabuddho'si svātmānamasi labdhavān 4
4. punaḥ āha tam eva artham vasiṣṭhaḥ vadatām varaḥ śrīvasiṣṭhaḥ
uvāca rāma samyakprabuddhaḥ asi svātmānam asi labdhavān
4. vadatām varaḥ vasiṣṭhaḥ punaḥ tam eva artham āha śrīvasiṣṭhaḥ uvāca rāma,
tvam samyak prabuddhaḥ asi,
sva-ātmānam labdhavān asi
4. Vasiṣṭha, the foremost among speakers, again addressed him on that very subject. Śrī Vasiṣṭha said: "Rāma, you are truly awakened, and you have attained your own self (ātman)."
एवमेवावलम्ब्यार्थं तिष्ठ नेह पदं कृथाः ।
इदं संसारचक्रं हि नाभौ संकल्पमात्रके ॥ ५ ॥
evamevāvalambyārthaṃ tiṣṭha neha padaṃ kṛthāḥ ,
idaṃ saṃsāracakraṃ hi nābhau saṃkalpamātrake 5
5. evam eva avalambya artham tiṣṭha na iha padam
kṛthāḥ idam saṃsāracakram hi nābhau saṃkalpamātrake
5. evam eva artham avalambya tiṣṭha iha padam na kṛthāḥ
hi idam saṃsāracakram saṃkalpamātrake nābhau asti
5. Remaining steadfast in this very understanding, do not take a stand in this world (i.e., do not become entangled). Indeed, this wheel of transmigration (saṃsāra) has its hub solely in mere conceptualization (saṃkalpa).
संरोधितायां वहनाद्रघुनन्दन रुद्ध्यते ।
क्षोभितायां मनोनाभ्यामिदं संसारचक्रकम् ॥ ६ ॥
saṃrodhitāyāṃ vahanādraghunandana ruddhyate ,
kṣobhitāyāṃ manonābhyāmidaṃ saṃsāracakrakam 6
6. saṃrodhitāyām vahanāt raghunandana rudhyate
kṣobhitāyām manonābhyām idam saṃsāracakrakam
6. raghunandana,
saṃkalpamātrake nābhau vahanāt saṃrodhitāyām (satyām),
saṃsāracakram rudhyate.
manonābhyām kṣobhitāyām (satyām),
idam saṃsāracakrakam kṣobhate.
6. O scion of Raghu, when that hub (of conceptualization) is restrained from its functioning, this wheel (of saṃsāra) is stopped. And when the hub, which is the mind, is agitated, this wheel of transmigration (saṃsāra) also becomes agitated.
प्रयत्नाद्रोधितमपि प्रवहत्येव वेगतः ।
परं पौरुषमास्थाय बलं प्रज्ञां च युक्तितः ॥ ७ ॥
prayatnādrodhitamapi pravahatyeva vegataḥ ,
paraṃ pauruṣamāsthāya balaṃ prajñāṃ ca yuktitaḥ 7
7. prayatnāt rodhitam api pravahati eva vegataḥ
param pauruṣam āsthāya balam prajñām ca yuktitah
7. prayatnāt rodhitam api vegataḥ eva pravahati.
param pauruṣam balam prajñām ca yuktitah āsthāya
7. Even though restrained by effort, it flows forth with great speed. Therefore, one should skillfully apply supreme human exertion (pauruṣa), strength, and wisdom.
नाभिं संसारचक्रस्य चित्तमेव निरोधयेत् ।
प्रज्ञासौजन्ययुक्तेन शास्त्रसंवलितेन च ॥ ८ ॥
nābhiṃ saṃsāracakrasya cittameva nirodhayet ,
prajñāsaujanyayuktena śāstrasaṃvalitena ca 8
8. nābhim saṃsāracakrasya cittam eva nirodhayet
prajñāsaujanyayuktena śāstrasaṃvalitena ca
8. cittam eva saṃsāracakrasya nābhim
prajñāsaujanyayuktena ca śāstrasaṃvalitena nirodhayet
8. One should indeed restrain the mind (citta), which is the very hub of the wheel of transmigration (saṃsāra), by means that are endowed with wisdom, kindness, and supported by scriptural knowledge.
पौरुषेण न यत्प्राप्तं न तत्क्वचन लभ्यते ।
दैवैकपरतां त्यक्त्वा बालबोधोपकल्पिताम् ॥ ९ ॥
pauruṣeṇa na yatprāptaṃ na tatkvacana labhyate ,
daivaikaparatāṃ tyaktvā bālabodhopakalpitām 9
9. pauruṣeṇa na yat prāptam na tat kvacana labhyate
daivaikaparatām tyaktvā bālabodhopakalpitām
9. yat pauruṣeṇa na prāptam tat kvacana na labhyate,
bālabodhopakalpitām daivaikaparatām tyaktvā.
9. That which is not achieved through human exertion (pauruṣa) cannot be attained anywhere. This is realized by abandoning the notion of sole reliance on destiny, which is merely a concept born of childish understanding.
निजं प्रयत्नमाश्रित्य चित्तमादौ निरोधयेत् ।
आविरिञ्चात्प्रवृत्तेन भ्रमेणाज्ञानरूपिणा ॥ १० ॥
nijaṃ prayatnamāśritya cittamādau nirodhayet ,
āviriñcātpravṛttena bhrameṇājñānarūpiṇā 10
10. nijam prayatnam āśritya cittam ādau nirodhayet
ā viriñcāt pravṛttena bhramena ajñānarūpiṇā
10. nijam prayatnam āśritya ādau cittam ā viriñcāt
pravṛttena ajñānarūpiṇā bhramena nirodhayet
10. One should first restrain the mind (citta) by relying on one's own effort. This mind is characterized by delusion, which is inherently a form of ignorance that has been prevalent since the time of Brahmā (the creator).
असदेव सदाभासमिदमालक्ष्यतेऽनघ ।
अज्ञानभ्रमविस्तारमात्रकाकृतयोऽनघ ॥ ११ ॥
asadeva sadābhāsamidamālakṣyate'nagha ,
ajñānabhramavistāramātrakākṛtayo'nagha 11
11. asat eva sadābhāsam idam ālakṣyate anagha
ajñānabhramavistāramātraka ākṛtayaḥ anagha
11. anagha idam asat eva sadābhāsam ālakṣyate.
anagha ajñānabhramavistāramātraka ākṛtayaḥ.
11. O faultless one (anagha), this (world), though ultimately non-existent, always appears to exist. O faultless one (anagha), these forms are merely expansions resulting from the illusion of ignorance (ajñāna).
इमे देहा भ्रमन्तीह सर्वधर्मात्समुत्थिताः ।
संकल्पः पुनरस्त्वेव देहस्यार्थे कदाचन ॥ १२ ॥
ime dehā bhramantīha sarvadharmātsamutthitāḥ ,
saṃkalpaḥ punarastveva dehasyārthe kadācana 12
12. ime dehāḥ bhramanti iha sarvadharmāt samutthitāḥ
saṅkalpaḥ punar astu eva dehasya arthe kadācana
12. ime dehāḥ iha sarvadharmāt samutthitāḥ bhramanti.
punar saṅkalpaḥ dehasya arthe kadācana eva astu.
12. These bodies wander about here, having arisen from their entire intrinsic nature (dharma). May there never again be any mental resolve (saṅkalpa) for the sake of the body.
सुखदुःखविचारित्वं न कार्यं राम धीमता ।
दुःखम्लानमुखः क्लेदी प्रसन्नात्क्लेदवर्जितात् ॥ १३ ॥
sukhaduḥkhavicāritvaṃ na kāryaṃ rāma dhīmatā ,
duḥkhamlānamukhaḥ kledī prasannātkledavarjitāt 13
13. sukhaduḥkhavicāritvam na kāryam rāma dhīmatā
duḥkhamlānamukhaḥ kledī prasannāt kledavarjitāt
13. rāma dhīmatā sukhaduḥkhavicāritvam na kāryam.
duḥkhamlānamukhaḥ kledī prasannāt kledavarjitāt.
13. O Rāma, a wise person (dhīmat) should not engage in contemplating joy and sorrow. One whose face is withered by sorrow and wet with tears (kleda) is distinct from one who is cheerful and free from such dampness (kleda).
अपि चित्रनराद्देहनरस्तुच्छतरः स्मृतः ।
आधिव्याधिपरिम्लाने स्वयं क्लेदिनि नाशिनि ॥ १४ ॥
api citranarāddehanarastucchataraḥ smṛtaḥ ,
ādhivyādhiparimlāne svayaṃ kledini nāśini 14
14. api citranarāt dehanaraḥ tucchataraḥ smṛtaḥ
ādhivyādhiparimlāne svayam kledini nāśini
14. api dehanaraḥ citranarāt tucchataraḥ smṛtaḥ.
ādhivyādhiparimlāne svayam kledini nāśini.
14. Indeed, the embodied person (dehanara) is considered more insignificant (tucchatarah) than a person in a painting (citranara). This is because the body is one that withers from mental distress (ādhi) and physical ailments (vyādhi), is inherently impure (kledin), and is perishable (nāśin).
न तथा स्थिरता देहे चित्रपुंसो यथा किल ।
विनाशितो हि चित्रस्थो देहो नश्यति नान्यथा ॥ १५ ॥
na tathā sthiratā dehe citrapuṃso yathā kila ,
vināśito hi citrastho deho naśyati nānyathā 15
15. na tathā sthiratā dehe citrapuṃsaḥ yathā kila |
vināśitaḥ hi citrasthaḥ dehaḥ naśyati na anyathā ||
15. dehe tathā sthiratā na yathā kila citrapuṃsaḥ
vināśitaḥ hi citrasthaḥ dehaḥ naśyati na anyathā
15. The physical body does not possess stability in the same manner as a painted figure (appears to). For, indeed, the body existing within a painting also perishes if the painting is destroyed, and not otherwise.
अवश्यनाशो मांसात्मा स्वयं देहो विनश्यति ।
पालितः सुस्थिरां शोभामादत्ते चित्रमानवः ॥ १६ ॥
avaśyanāśo māṃsātmā svayaṃ deho vinaśyati ,
pālitaḥ susthirāṃ śobhāmādatte citramānavaḥ 16
16. avaśyanāśaḥ māṃsātmā svayam dehaḥ vinaśyati |
pālitaḥ susthirām śobhām ādatte citramānavaḥ ||
16. māṃsātmā dehaḥ avaśyanāśaḥ svayam vinaśyati
pālitaḥ citramānavaḥ susthirām śobhām ādatte
16. The fleshy body, being inherently perishable, itself decays. However, a painted human figure, when well-preserved, acquires an enduring beauty.
देहस्तु पालितोऽप्युच्चैर्नश्यत्येव न वर्धते ।
तेन श्रेष्ठश्चित्रदेहो नायं संकल्पदेहकः ॥ १७ ॥
dehastu pālito'pyuccairnaśyatyeva na vardhate ,
tena śreṣṭhaścitradeho nāyaṃ saṃkalpadehakaḥ 17
17. dehaḥ tu pālitaḥ api uccaiḥ naśyati eva na vardhate
| tena śreṣṭhaḥ citradehaḥ na ayam saṃkalpadehakaḥ ||
17. dehaḥ tu uccaiḥ pālitaḥ api eva naśyati na vardhate
tena citradehaḥ śreṣṭhaḥ ayam saṃkalpadehakaḥ na
17. But the body, even if highly nurtured, certainly perishes; it does not endure. Therefore, the painted body is superior, not this mentally conceived body.
ये गुणाश्चित्रदेहे हि न ते संकल्पदेहके ।
चित्रदेहादपि जडाद्योऽयं तुच्छतरः किल ॥ १८ ॥
ye guṇāścitradehe hi na te saṃkalpadehake ,
citradehādapi jaḍādyo'yaṃ tucchataraḥ kila 18
18. ye guṇāḥ citradehe hi na te saṃkalpadehake |
citradehāt api jaḍādyaḥ ayam tucchataraḥ kila ||
18. ye guṇāḥ citradehe hi te saṃkalpadehake na
ayam jaḍādyaḥ citradehāt api tucchataraḥ kila
18. Indeed, the qualities present in the painted body are not found in the mentally conceived body. Moreover, this (mentally conceived body), being the primordial inert one, is truly even more insignificant than the painted body.
तस्मिन्मांसमये देहे कैवास्था भवतोऽनघ ।
दीर्घसंकल्पदेहोऽयं तस्मिन्नास्था महामते ॥ १९ ॥
tasminmāṃsamaye dehe kaivāsthā bhavato'nagha ,
dīrghasaṃkalpadeho'yaṃ tasminnāsthā mahāmate 19
19. tasmin māṃsamaye dehe kā eva asthā bhavataḥ anagha
dīrghasaṃkalpadehaḥ ayam tasmin na asthā mahāmate
19. anagha bhavataḥ tasmin māṃsamaye dehe kā eva asthā? mahāmate ayam dīrghasaṃkalpadehaḥ,
tasmin na asthā.
19. O faultless one, what attachment can you possibly have for that body made of flesh? O great-minded one, this body is formed by long-cherished resolves, and in such a body, there is no lasting stability.
स्वप्नसंकल्पजाद्देहादपि तुच्छतरो ह्ययम् ।
अल्पसंकल्पजो दीर्घैः सुखदुःखैर्न गृह्यते ॥ २० ॥
svapnasaṃkalpajāddehādapi tucchataro hyayam ,
alpasaṃkalpajo dīrghaiḥ sukhaduḥkhairna gṛhyate 20
20. svapnasaṃkalpajāt dehāt api tucchataraḥ hi ayam
alpa-saṃkalpajaḥ dīrghaiḥ sukha-duḥkhaiḥ na gṛhyate
20. ayam hi svapnasaṃkalpajāt dehāt api tucchataraḥ
alpa-saṃkalpajaḥ dīrghaiḥ sukha-duḥkhaiḥ na gṛhyate
20. Indeed, this [body, which is born of long-cherished resolves] is even more insignificant than a body generated from dream-like intentions. A body born from minor intentions, however, is not afflicted by prolonged joys and sorrows.
दीर्घसंकल्पजश्चायं दीर्घदुःखेन दुःखितः ।
देहो हि संकल्पमयो नायमस्ति न वास्ति नः ॥ २१ ॥
dīrghasaṃkalpajaścāyaṃ dīrghaduḥkhena duḥkhitaḥ ,
deho hi saṃkalpamayo nāyamasti na vāsti naḥ 21
21. dīrghasaṃkalpajaḥ ca ayam dīrghaduḥkhena duḥkhitaḥ
dehaḥ hi saṃkalpamayaḥ na ayam asti na vā asti naḥ
21. ayam ca dīrghasaṃkalpajaḥ dīrghaduḥkhena duḥkhitaḥ hi dehaḥ saṃkalpamayaḥ; ayam na asti,
na vā naḥ asti
21. And this [body], born of long-cherished resolves, is afflicted by prolonged sorrow. Indeed, the body is composed solely of resolves; it truly neither exists for us, nor does it exist at all.
किं व्यर्थमेतदर्थं हि मूढोऽयं क्लेशभाजनम् ।
यथा चित्रमये पुंसि क्षते क्षीणे न तत्क्षतिः ॥ २२ ॥
kiṃ vyarthametadarthaṃ hi mūḍho'yaṃ kleśabhājanam ,
yathā citramaye puṃsi kṣate kṣīṇe na tatkṣatiḥ 22
22. kim vyartham etat artham hi mūḍhaḥ ayam kleśabhājanam
yathā citramaye puṃsi kṣate kṣīṇe na tat kṣatiḥ
22. kim vyartham hi etat artham? ayam mūḍhaḥ kleśabhājanam
yathā citramaye puṃsi kṣate kṣīṇe tat kṣatiḥ na
22. Why indeed is this [body] a useless pursuit? This deluded individual is merely a vessel for affliction. Just as when a painted person (puruṣa) is scratched or fades, there is no actual damage to the [real] person it depicts.
तथा संकल्पपुरुषे क्षते क्षीणे न तत्क्षतिः ।
यथा मनोराज्यमये क्षते क्षीणे न तत्क्षतिः ॥ २३ ॥
tathā saṃkalpapuruṣe kṣate kṣīṇe na tatkṣatiḥ ,
yathā manorājyamaye kṣate kṣīṇe na tatkṣatiḥ 23
23. tathā saṅkalpapuruṣe kṣate kṣīṇe na tat kṣatiḥ
| yathā manorājyamaye kṣate kṣīṇe na tat kṣatiḥ
23. saṅkalpapuruṣe kṣate kṣīṇe tat kṣatiḥ na tathā
yathā manorājyamaye kṣate kṣīṇe tat kṣatiḥ na
23. Just as there is no actual loss when a being (puruṣa) created by intention (saṅkalpa) is injured or wasted away, similarly there is no actual loss when a mind-made fantasy realm is injured or wasted away.
यथा द्वितीये शशिनि क्षते क्षीणे न तत्क्षतिः ।
यथा स्वप्नसमारम्भे क्षते क्षीणे न तत्क्षतिः ॥ २४ ॥
yathā dvitīye śaśini kṣate kṣīṇe na tatkṣatiḥ ,
yathā svapnasamārambhe kṣate kṣīṇe na tatkṣatiḥ 24
24. yathā dvitīye śaśini kṣate kṣīṇe na tat kṣatiḥ |
yathā svapnasamārambhe kṣate kṣīṇe na tat kṣatiḥ
24. yathā dvitīye śaśini kṣate kṣīṇe tat kṣatiḥ na
yathā svapnasamārambhe kṣate kṣīṇe tat kṣatiḥ na
24. Just as there is no actual loss when a perceived second moon (due to an optical illusion) is damaged or wasted away, similarly there is no actual loss when an enterprise initiated within a dream is damaged or wasted away.
यथा नद्यातपजले क्षते क्षीणे न तत्क्षतिः ।
संकल्पमात्ररचिते प्रकृत्यैव च नाशिनि ॥ २५ ॥
yathā nadyātapajale kṣate kṣīṇe na tatkṣatiḥ ,
saṃkalpamātraracite prakṛtyaiva ca nāśini 25
25. yathā nadyātapajale kṣate kṣīṇe na tat kṣatiḥ
| saṅkalpamātraracite prakṛtyā eva ca nāśini
25. yathā nadyātapajale kṣate kṣīṇe tat kṣatiḥ na
saṅkalpamātraracite prakṛtyā eva ca nāśini
25. Just as there is no actual loss when water in a river mirage is damaged or wasted away, so too (for that which is) created by mere intention (saṅkalpa) and perishable by its very nature (prakṛti).
तथा शरीरयन्त्रेऽस्मिन्क्षते क्षीणे न तत्क्षतिः ।
दीर्घस्वप्नमये ह्यस्मिंश्चित्तसंकल्पकल्पिते ॥ २६ ॥
tathā śarīrayantre'sminkṣate kṣīṇe na tatkṣatiḥ ,
dīrghasvapnamaye hyasmiṃścittasaṃkalpakalpite 26
26. tathā śarīrayantre asmin kṣate kṣīṇe na tat kṣatiḥ
| dīrghasvapnamaye hi asmin cittasaṅkalpakalpite
26. tathā asmin śarīrayantre kṣate kṣīṇe tat kṣatiḥ na hi
asmin dīrghasvapnamaye cittasaṅkalpakalpite (asti)
26. Similarly, when this body-machine is damaged or wasted away, there is no actual loss. For this (body) is indeed like a long dream, fabricated by the mind's intention (saṅkalpa).
भूषिते दूषिते देहे न हि किंचिच्चितः क्षतम् ।
न चिदन्तमुपायाति नात्मा चलति राघव ॥ २७ ॥
bhūṣite dūṣite dehe na hi kiṃciccitaḥ kṣatam ,
na cidantamupāyāti nātmā calati rāghava 27
27. bhūṣite dūṣite dehe na hi kiñcit citaḥ kṣatam
na cit antam upayāti na ātmā calati rāghava
27. rāghava dehe bhūṣite dūṣite citaḥ kiñcit kṣatam
na hi cit antam na upayāti ātmā na calati
27. Whether the body is adorned or defiled, there is no injury whatsoever to consciousness (cit). Consciousness (cit) does not come to an end, nor does the self (ātman) move, O Rāghava.
न ब्रह्म विकृतिं याति किंवा देहक्षये क्षतम् ।
भ्रमच्चक्रोपरिष्ठो हि पूर्वचक्रोपचक्रवत् ॥ २८ ॥
na brahma vikṛtiṃ yāti kiṃvā dehakṣaye kṣatam ,
bhramaccakropariṣṭho hi pūrvacakropacakravat 28
28. na brahma vikṛtim yāti kiṃvā dehakṣaye kṣatam
bhramatcakropariṣṭhaḥ hi pūrvacakropacakravat
28. brahma vikṛtim na yāti kiṃvā dehakṣaye kṣatam na
hi bhramatcakropariṣṭhaḥ pūrvacakropacakravat
28. Brahman does not undergo any transformation, nor is it harmed upon the body's destruction. Indeed, it is like one standing on a rotating wheel, (experiencing an illusion) similar to a sub-wheel within a larger wheel.
यथा पश्यति दिक्चक्रं भ्रमदत्यन्तमोहितः ।
अकस्मादेव रुढेन मिथ्याज्ञानेन वल्गता ॥ २९ ॥
yathā paśyati dikcakraṃ bhramadatyantamohitaḥ ,
akasmādeva ruḍhena mithyājñānena valgatā 29
29. yathā paśyati dikcakram bhramat atyantamohitaḥ
akasmāt eva rūḍhena mithyājñānena valgata
29. yathā atyantamohitaḥ dikcakram bhramat paśyati
akasmāt eva rūḍhena mithyājñānena valgata
29. Just as one who is utterly deluded perceives the circle of directions rotating, due to false knowledge (mithyājñāna) that has suddenly arisen and is now active.
तत्रस्थेन तथैवेदं दृश्यते देहचक्रकम् ।
भ्रमितं च भ्रमदूपं पतद्रूपं प्रपातितम् ॥ ३० ॥
tatrasthena tathaivedaṃ dṛśyate dehacakrakam ,
bhramitaṃ ca bhramadūpaṃ patadrūpaṃ prapātitam 30
30. tatrasthena tathā eva idam dṛśyate dehacakrakam
bhramitam ca bhramadrūpam patadrūpam prapātitam
30. tatrasthena tathā eva idam dehacakrakam bhramitam
ca bhramadrūpam patadrūpam prapātitam dṛśyate
30. In the same way, by one situated there (in the body), this 'body-wheel' is perceived as having rotated, rotating, falling, and being made to fall.
हतं च हन्यमानं च दृश्यते देहचक्रकम् ।
धीरतामलमालम्ब्य घनभ्रममिमं त्यजेत् ॥ ३१ ॥
hataṃ ca hanyamānaṃ ca dṛśyate dehacakrakam ,
dhīratāmalamālambya ghanabhramamimaṃ tyajet 31
31. hatam ca hanyamānam ca dṛśyate dehacakrakam
dhīratām alam ālambya ghanabhramam imam tyajet
31. dehacakrakam hatam ca hanyamānam ca dṛśyate
alam dhīratām ālambya imam ghanabhramam tyajet
31. The cycle of bodies (dehacakrakam) is observed to be destroyed and constantly undergoing destruction. Therefore, one should completely embrace steadfastness (dhīratā) and abandon this profound illusion (bhrama).
संकल्पेन कृतो देहो मिथ्याज्ञानेन सन्नसन् ।
असत्येन कृतं यस्मान्न तत्सत्यं कदाचन ॥ ३२ ॥
saṃkalpena kṛto deho mithyājñānena sannasan ,
asatyena kṛtaṃ yasmānna tatsatyaṃ kadācana 32
32. saṅkalpena kṛtaḥ dehaḥ mithyājñānena san asan
asatyena kṛtam yasmāt na tat satyam kadācana
32. dehaḥ saṅkalpena kṛtaḥ mithyājñānena san asan.
yasmāt asatyena kṛtam,
tat kadācana satyam na.
32. The body (deha) is created by mere mental resolve (saṅkalpa) and, due to false knowledge, it appears to exist and yet not exist simultaneously. Since it is created by what is unreal (asatya), it is never truly real.
असदभ्युत्थितो देहो रज्ज्वामिव भुजंगधीः ।
असत्यामेव सत्यां च करोत्यपि जगत्क्रियाम् ॥ ३३ ॥
asadabhyutthito deho rajjvāmiva bhujaṃgadhīḥ ,
asatyāmeva satyāṃ ca karotyapi jagatkriyām 33
33. asat abhyutthitaḥ dehaḥ rajjvām iva bhujagadhīḥ
asatyām eva satyām ca karoti api jagatkriyām
33. asat abhyutthitaḥ dehaḥ rajjvām bhujagadhīḥ iva.
api asatyām eva satyām ca (saḥ) jagatkriyām karoti.
33. This body (deha), having arisen from the unreal (asat), is like the perception of a snake in a rope. It makes even the unreal appear real, and thereby performs the activities of the world (jagatkriyā).
जडेन राम क्रियते यन्न तत्कृतमुच्यते ।
कुर्वन्नपि तदा देहो न कर्ता क्वचिदेव हि ॥ ३४ ॥
jaḍena rāma kriyate yanna tatkṛtamucyate ,
kurvannapi tadā deho na kartā kvacideva hi 34
34. jaḍena rāma kriyate yat na tat kṛtam ucyate
kurvan api tadā dehaḥ na kartā kvacit eva hi
34. rāma,
yat jaḍena kriyate,
tat na kṛtam ucyate.
tadā dehaḥ kurvan api kvacit eva hi kartā na.
34. O Rāma, that which is done by the inert (jaḍa) is not considered truly "done" in the sense of conscious action. Even when the body (deha) is performing actions, it is never truly the doer (kartā).
निरीहो हि जडो देहो नात्मनोऽस्याभिवाञ्छितम् ।
कर्ता न कश्चिदेवातो द्रष्टा केवलमस्य सः ॥ ३५ ॥
nirīho hi jaḍo deho nātmano'syābhivāñchitam ,
kartā na kaścidevāto draṣṭā kevalamasya saḥ 35
35. nirīhaḥ hi jaḍaḥ dehaḥ na ātmanaḥ asya abhivāñchitam
kartā na kaścit eva ataḥ draṣṭā kevalam asya saḥ
35. hi nirīhaḥ jaḍaḥ dehaḥ ātmanaḥ asya abhivāñchitam
na kartā kaścit eva ataḥ saḥ asya kevalam draṣṭā
35. Indeed, the inert body is desireless; it is not a desired object for the self (ātman). Therefore, there is no doer whatsoever, and the self (ātman) is merely its observer.
यथा दीपो निवातस्थः स्वात्मन्येवावतिष्ठते ।
साक्षिवत्सर्वभावेषु तथा तिष्ठेज्जगत्स्थितौ ॥ ३६ ॥
yathā dīpo nivātasthaḥ svātmanyevāvatiṣṭhate ,
sākṣivatsarvabhāveṣu tathā tiṣṭhejjagatsthitau 36
36. yathā dīpaḥ nivātasthaḥ sva ātmani eva avatiṣṭhate
sākṣivat sarvabhāveṣu tathā tiṣṭhet jagatsthitau
36. yathā nivātasthaḥ dīpaḥ sva ātmani eva avatiṣṭhate
tathā sarvabhāveṣu jagatsthitau sākṣivat tiṣṭhet
36. Just as a lamp, standing in a windless place, remains steady in its own self (ātman), so too should one abide like a witness amidst all phenomena and the world's existence.
यथा दिवसकर्माणि भास्करः स्वस्थ एव सन् ।
करोत्येवमिमां राम कुरु पार्थिवसंस्थितिम् ॥ ३७ ॥
yathā divasakarmāṇi bhāskaraḥ svastha eva san ,
karotyevamimāṃ rāma kuru pārthivasaṃsthitim 37
37. yathā divasakarmāṇi bhāskaraḥ svasthaḥ eva san
karoti evam imām rāma kuru pārthivasaṃsthitim
37. rāma yathā bhāskaraḥ svasthaḥ eva san divasakarmāṇi
karoti evam imām pārthivasaṃsthitim kuru
37. Just as the sun (bhāskara), remaining at ease in its own nature, performs the day's activities, so too, O Rama, you should conduct this earthly administration (pārthivasaṃsthiti).
अस्मिन्नसन्मये देहगृहे शून्ये समुत्थिते ।
सत्तामुपगते मिथ्याबालकल्पितयक्षवत् ॥ ३८ ॥
asminnasanmaye dehagṛhe śūnye samutthite ,
sattāmupagate mithyābālakalpitayakṣavat 38
38. asmin asanmaye dehagṛhe śūnye samutthite
sattām upagate mithyā bālakalpitayakṣavat
38. asmin asanmaye śūnye dehagṛhe samutthite
sattām upagate mithyā bālakalpitayakṣavat
38. When this unreal, empty body-house (dehagṛha) arises, it attains an illusory existence, just like a yakṣa (a mythical being) imagined by a child.
कुतोऽप्यागत्य निःसारः सर्वसज्जनवर्जितः ।
अहंकारः कुवेतालः प्रविष्टश्चित्तनामकः ॥ ३९ ॥
kuto'pyāgatya niḥsāraḥ sarvasajjanavarjitaḥ ,
ahaṃkāraḥ kuvetālaḥ praviṣṭaścittanāmakaḥ 39
39. kutaḥ api āgatya niḥsāraḥ sarvasajjanavarjitaḥ
ahaṅkāraḥ kuvetālaḥ praviṣṭaḥ cittanāmakaḥ
39. kutaḥ api āgatya niḥsāraḥ sarvasajjanavarjitaḥ
kuvetālaḥ ahaṅkāraḥ cittanāmakaḥ praviṣṭaḥ
39. The worthless ego (ahaṅkāra), devoid of all good people, has entered the mind (citta) from somewhere, like an evil demon.
अस्य मा भृत्यतां गच्छ त्वमहंकारदुर्मतेः ।
अस्य भृत्यतया राम निरयः प्राप्यते फलम् ॥ ४० ॥
asya mā bhṛtyatāṃ gaccha tvamahaṃkāradurmateḥ ,
asya bhṛtyatayā rāma nirayaḥ prāpyate phalam 40
40. asya mā bhṛtyatām gaccha tvam ahaṅkāradurmateḥ
asya bhṛtyatayā rāma nirayaḥ prāpyate phalam
40. rāma tvam asya ahaṅkāradurmateḥ bhṛtyatām mā
gaccha asya bhṛtyatayā nirayaḥ phalam prāpyate
40. O Rāma, do not become a servant to this evil-minded ego (ahaṅkāra). For by serving it, the result (phalam) obtained is hell.
स्वसंकल्पविलासेन देहगेहे दुराकृतिः ।
उन्मत्तचित्तवेतालः परिवल्गति लीलया ॥ ४१ ॥
svasaṃkalpavilāsena dehagehe durākṛtiḥ ,
unmattacittavetālaḥ parivalgati līlayā 41
41. svasaṅkalpavilāsena dehagehe durākṛtiḥ
unmattacittavetālaḥ parivalgati līlayā
41. svasaṅkalpavilāsena dehagehe durākṛtiḥ
unmattacittavetālaḥ līlayā parivalgati
41. The ill-formed, mad mind-demon (vetāla) playfully roams within the body, which is its home, by means of its own volitional imaginings (sva-saṅkalpa-vilāsa).
शून्यं देहगृहं प्राप्य चित्तयक्षेण तत्कृतम् ।
भीता येन महान्तोऽपि समाधिनियताः स्थिताः ॥ ४२ ॥
śūnyaṃ dehagṛhaṃ prāpya cittayakṣeṇa tatkṛtam ,
bhītā yena mahānto'pi samādhiniyatāḥ sthitāḥ 42
42. śūnyam dehagṛham prāpya cittayakṣeṇa tat kṛtam
bhītāḥ yena mahāntaḥ api samādhinayatāḥ sthitāḥ
42. śūnyam dehagṛham prāpya cittayakṣeṇa tat kṛtam
yena mahāntaḥ api samādhinayatāḥ bhītāḥ sthitāḥ
42. Having taken possession of the empty body-house, the mind-yakṣa (citta) perpetrated deeds by which even great sages, who are disciplined in deep meditation (samādhi), remained frightened.
चित्तवेतालमुद्वास्य स्वशरीरकमन्दिरात् ।
संसारशून्यनगरे न बिभेति कदाचन ॥ ४३ ॥
cittavetālamudvāsya svaśarīrakamandirāt ,
saṃsāraśūnyanagare na bibheti kadācana 43
43. citta-vetālam udvāsya sva-śarīraka-mandirāt
saṃsāra-śūnya-nagare na bibheti kadācana
43. sva-śarīraka-mandirāt citta-vetālam udvāsya,
saṃsāra-śūnya-nagare kadācana na bibheti
43. Having banished the fiend of the mind from the temple of one's own body, one never fears in the desolate city of worldly existence (saṃsāra).
चित्तभूताभिभूतेऽस्मिन्ये शरीरगृहे रताः ।
चित्रमद्यापि ते कस्माद्धटिता आत्मवत्स्थिताः ॥ ४४ ॥
cittabhūtābhibhūte'sminye śarīragṛhe ratāḥ ,
citramadyāpi te kasmāddhaṭitā ātmavatsthitāḥ 44
44. cittabhūtābhibhūte asmin ye śarīragṛhe ratāḥ
citram adyāpi te kasmāt ghaṭitāḥ ātmanvatsthitāḥ
44. asmin cittabhūtābhibhūte śarīragṛhe ye ratāḥ te
adyāpi kasmāt ātmanvatsthitāḥ ghaṭitāḥ (iti) citram
44. In this realm overpowered by the fiends of the mind, it is astonishing why those who are deeply attached to the body-house still persist as if they were the true Self (ātman).
अहंकारबृहद्यक्षगृहे दग्धशरीरके ।
विहरन्नास्थया साधो न तु वै तत्किल स्थिरम् ॥ ४६ ॥
ahaṃkārabṛhadyakṣagṛhe dagdhaśarīrake ,
viharannāsthayā sādho na tu vai tatkila sthiram 46
46. ahaṅkāra-bṛhat-yakṣa-gṛhe dagdha-śarīrake
viharan āsthaya sādho na tu vai tat kila sthiram
46. sādho! ahaṅkārabṛhadyakṣagṛhe dagdhaśarīrake āsthaya viharan,
tat kila tu vai na sthiram
46. O wise one (sādho)! Dwelling with attachment in the abode of the great fiend (yakṣa) of ego (ahaṅkāra), with this body consumed [by its activities], that [ego] is certainly not stable.
अहंकारानुचरतां त्यक्त्वा विततया धिया ।
अहंकारास्मृतिं प्राप्य स्वात्मैवाश्ववलम्ब्यताम् ॥ ४७ ॥
ahaṃkārānucaratāṃ tyaktvā vitatayā dhiyā ,
ahaṃkārāsmṛtiṃ prāpya svātmaivāśvavalambyatām 47
47. ahaṅkārānucaratām tyaktvā vitatayā dhiyā
ahaṅkārāsmṛtim prāpya svātmā eva āśu avalambyatām
47. vitatayā dhiyā ahaṅkārānucaratām tyaktvā,
ahaṅkārāsmṛtim prāpya,
svātmā eva āśu avalambyatām
47. Having renounced the state of being a subordinate to ego (ahaṅkāra) through broadened understanding, and having achieved forgetfulness of ego (ahaṅkāra), one should swiftly take refuge solely in one's own Self (ātman).
अहंकारपिशाचेन ग्रस्ता ये निरयैषिणः ।
तेषां मोहमदान्धानां न मित्राणि न बान्धवाः ॥ ४८ ॥
ahaṃkārapiśācena grastā ye nirayaiṣiṇaḥ ,
teṣāṃ mohamadāndhānāṃ na mitrāṇi na bāndhavāḥ 48
48. ahaṅkāra-piśācena grastāḥ ye nirayaiṣiṇaḥ
teṣām moha-madāndhānām na mitrāṇi na bāndhavāḥ
48. ye ahaṅkāra-piśācena grastāḥ nirayaiṣiṇaḥ
teṣām moha-madāndhānām mitrāṇi na bāndhavāḥ na
48. Those wretched individuals who are seized by the demon of ego (ahaṅkāra) and aspire to ruin, for them, blinded by delusion and pride, there are neither friends nor relatives.
अहंकारोपहतया बुद्ध्या या क्रियते क्रिया ।
विषवल्ल्या इव फलं तस्याः स्यान्मरणात्मकम् ॥ ४९ ॥
ahaṃkāropahatayā buddhyā yā kriyate kriyā ,
viṣavallyā iva phalaṃ tasyāḥ syānmaraṇātmakam 49
49. ahaṅkāropahatayā buddhyā yā kriyate kriyā
viṣa-vallyāḥ iva phalam tasyāḥ syāt maraṇātmakam
49. yā kriyā ahaṅkāropahatayā buddhyā kriyate tasyāḥ
phalam viṣa-vallyāḥ iva maraṇātmakam syāt
49. Any action (kriyā) performed by an intellect (buddhi) corrupted by ego (ahaṅkāra) will yield a fruit (phalam) like that of a poisonous creeper, having the nature of death.
विवेकधैर्यहीनेन स्वाहंकारमहोत्सवः ।
मूर्खेणालम्बितो येन नष्टमेवाशु विद्धि तम् ॥ ५० ॥
vivekadhairyahīnena svāhaṃkāramahotsavaḥ ,
mūrkheṇālambito yena naṣṭamevāśu viddhi tam 50
50. viveka-dhairya-hīnena svāhaṅkāra-mahotsavaḥ
mūrkheṇa ālambitaḥ yena naṣṭam eva āśu viddhi tam
50. yena mūrkheṇa viveka-dhairya-hīnena
svāhaṅkāra-mahotsavaḥ ālambitaḥ tam āśu naṣṭam eva viddhi
50. Know that person to be swiftly ruined, by whom, a fool devoid of discernment (viveka) and fortitude (dhairya), a great celebration of their own ego (ahaṅkāra) has been embraced.
अहंकारपिशाचेन वराका ये वशीकृताः ।
त एते नरकाग्नीनां राघवेन्धनतां गताः ॥ ५१ ॥
ahaṃkārapiśācena varākā ye vaśīkṛtāḥ ,
ta ete narakāgnīnāṃ rāghavendhanatāṃ gatāḥ 51
51. ahaṅkāra-piśācena varākāḥ ye vaśīkṛtāḥ te
ete naraka-agnīnām rāghava-indhanatām gatāḥ
51. ye varākāḥ ahaṅkāra-piśācena vaśīkṛtāḥ te
ete naraka-agnīnām rāghava-indhanatām gatāḥ
51. Those wretched individuals (varākāḥ) who are brought under the sway of the demon of ego (ahaṅkāra), these very ones become fuel for the fires of hell.
अहंकारोरगो यस्य परिस्फूर्जति कोटरे ।
स्वदेहपादपोऽधीरैरचिरेण निपात्यते ॥ ५२ ॥
ahaṃkārorago yasya parisphūrjati koṭare ,
svadehapādapo'dhīrairacireṇa nipātyate 52
52. ahaṅkāra uragaḥ yasya parisphūrjati koṭare
sva-deha-pādapaḥ adhīraiḥ acireṇa nipātyate
52. yasya koṭare ahaṅkāra uragaḥ parisphūrjati,
sva-deha-pādapaḥ adhīraiḥ acireṇa nipātyate
52. If the snake of ego (ahaṅkāra) coils within the hollow of one's body-tree, then that very body-tree is swiftly felled by those who are unsteady or lack discernment.
अहंकारपिशाचोऽस्मिन्देहे तिष्ठतु यातु वा ।
त्वमेनमालोकय मा मनसा महतां वर ॥ ५३ ॥
ahaṃkārapiśāco'smindehe tiṣṭhatu yātu vā ,
tvamenamālokaya mā manasā mahatāṃ vara 53
53. ahaṅkāra piśācaḥ asmin dehe tiṣṭhatu yātu
vā tvam enam ālokaya mā manasā mahatām vara
53. mahatām vara,
ahaṅkāra piśācaḥ asmin dehe tiṣṭhatu vā yātu.
tvam enam manasā mā ālokaya
53. O best among the great ones (mahatām vara), let the demon of ego (ahaṅkāra) either remain in this body or depart; but you, do not perceive it with your mind.
अवधूतो ह्यवज्ञातश्चेतसैव तिरस्कृतः ।
अहंकारपिशाचस्ते नेह किंचित्करिष्यति ॥ ५४ ॥
avadhūto hyavajñātaścetasaiva tiraskṛtaḥ ,
ahaṃkārapiśācaste neha kiṃcitkariṣyati 54
54. avadhūtaḥ hi avajñātaḥ cetasā eva tiraskṛtaḥ
ahaṅkāra piśācaḥ te na iha kiñcit kariṣyati
54. hi cetasā eva avadhūtaḥ avajñātaḥ tiraskṛtaḥ
te ahaṅkāra piśācaḥ iha kiñcit na kariṣyati
54. Indeed, when the demon of ego (ahaṅkāra) is shunned, disregarded, and scorned by the mind itself, then it will certainly not be able to do anything here.
देहालये स्फुरत्यस्मिन् राम चित्तपिशाचके ।
अस्यानन्तविलासस्य किमिवागतमात्मनः ॥ ५५ ॥
dehālaye sphuratyasmin rāma cittapiśācake ,
asyānantavilāsasya kimivāgatamātmanaḥ 55
55. deha-ālaye sphurati asmin rāma citta-piśācake
asya ananta-vilāsasya kim iva āgatam ātmanaḥ
55. rāma,
asmin deha-ālaye citta-piśācake sphurati,
asya ananta-vilāsasya ātmanaḥ kim iva āgatam?
55. O Rama, while this mind-demon (cittapiśācaka) is stirring within the abode of the body, what indeed has come to the (true) self (ātman) from its infinite play and sport?
चित्तयक्षाभिभूतानां याः पुंसां विततापदः ।
शक्यन्ते परिसंख्यातुं न ता वर्षशतैरपि ॥ ५६ ॥
cittayakṣābhibhūtānāṃ yāḥ puṃsāṃ vitatāpadaḥ ,
śakyante parisaṃkhyātuṃ na tā varṣaśatairapi 56
56. cittayakṣābhibhūtānām yāḥ puṃsām vitatāpadaḥ
śakyante parisaṃkhyātum na tāḥ varṣaśataiḥ api
56. The widespread misfortunes that overwhelm persons who are afflicted by the mind's inner demons (citta-yakṣa) cannot be enumerated, not even over hundreds of years.
हा हा मृतोऽस्मि दग्धोऽस्मीत्येता वै दुःखवृत्तयः ।
अहंकारपिशाचस्य शक्तयोऽन्यस्य नानघ ॥ ५७ ॥
hā hā mṛto'smi dagdho'smītyetā vai duḥkhavṛttayaḥ ,
ahaṃkārapiśācasya śaktayo'nyasya nānagha 57
57. hā hā mṛtaḥ asmi dagdhaḥ asmi iti etāḥ vai duḥkhavṛttayaḥ
ahaṅkārapiśācasya śaktayaḥ anyasya na anagha
57. "Alas, alas! I am dead! I am burnt!" - these are indeed the manifestations of suffering. O sinless one (anagha), these are the powers (śakti) of the ego-demon (ahaṅkāra), and belong to nothing else.
सर्वगोऽपि यथाकाशः संबन्धो नेह केनचित् ।
सर्वगोऽपि तथैवात्मा नाहंकारेण संगतः ॥ ५८ ॥
sarvago'pi yathākāśaḥ saṃbandho neha kenacit ,
sarvago'pi tathaivātmā nāhaṃkāreṇa saṃgataḥ 58
58. sarvagaḥ api yathā ākāśaḥ saṃbandhaḥ na iha kenacit
sarvagaḥ api tathā eva ātman na ahaṅkāreṇa saṅgataḥ
58. Just as space, though omnipresent, is not connected with anything here, so too the Self (ātman), though omnipresent, is not connected with the ego (ahaṅkāra).
यत्करोति यदादत्ते देहयन्त्रमिदं चलम् ।
वातरज्जुयुतं राम तदहंकारचेष्टितम् ॥ ५९ ॥
yatkaroti yadādatte dehayantramidaṃ calam ,
vātarajjuyutaṃ rāma tadahaṃkāraceṣṭitam 59
59. yat karoti yat ādatte dehayantram idam calam
vātarajjuyutam rāma tat ahaṅkāraceṣṭitam
59. O Rama, whatever this moving body-machine, held by the rope of life-force (vāyu), does or takes in, all of that is the activity of the ego (ahaṅkāra).
वृक्षोत्पत्तौ यथा हेतुरकर्त्रपि किलाम्बरम् ।
आत्मसंस्थस्तथेहात्मा चित्तचेष्टासु कारणम् ॥ ६० ॥
vṛkṣotpattau yathā heturakartrapi kilāmbaram ,
ātmasaṃsthastathehātmā cittaceṣṭāsu kāraṇam 60
60. vṛkṣotpattau yathā hetuḥ akartṛ api kila ambaram
ātmasaṃsthaḥ tathā iha ātmā cittaceṣṭāsu kāraṇam
60. yathā akartṛ api ambaram kila vṛkṣotpattau hetuḥ
tathā iha ātmasaṃsthaḥ ātmā cittaceṣṭāsu kāraṇam
60. Just as space (ambaram), though not an active agent, is certainly the cause in the genesis of trees, similarly, the self (ātman), established within itself, is the cause of the mind's activities in this world.
आत्मसंनिधिमात्रेण स्फुरत्यात्तवपुर्मनः ।
दीपसंनिधिमात्रेण कुड्यरूपमिवामलम् ॥ ६१ ॥
ātmasaṃnidhimātreṇa sphuratyāttavapurmanaḥ ,
dīpasaṃnidhimātreṇa kuḍyarūpamivāmalam 61
61. ātmasaṃnidhimātreṇa sphurati āttavapur manaḥ
dīpasaṃnidhimātreṇa kuḍyarūpam iva amalam
61. ātmasaṃnidhimātreṇa āttavapur manaḥ sphurati
dīpasaṃnidhimātreṇa amalam kuḍyarūpam iva
61. Merely by the proximity of the self (ātman), the mind, having taken on a form, manifests itself, just as, by the mere proximity of a lamp, the pure form of a wall becomes visible.
अपि विश्लिष्टयो राम नित्यमेवात्मचित्तयोः ।
द्यावापृथिव्योरिव कः संबन्धः प्रकटान्धयोः ॥ ६२ ॥
api viśliṣṭayo rāma nityamevātmacittayoḥ ,
dyāvāpṛthivyoriva kaḥ saṃbandhaḥ prakaṭāndhayoḥ 62
62. api viśliṣṭayoḥ rāma nityam eva ātmacittayoḥ
dyāvāpṛthivyoḥ iva kaḥ saṃbandhaḥ prakaṭāndhayoḥ
62. rāma nityam eva viśliṣṭayoḥ ātmacittayoḥ
prakaṭāndhayoḥ dyāvāpṛthivyoḥ iva api kaḥ saṃbandhaḥ
62. O Rāma, what connection can there be between the self (ātman) and the mind, which are eternally separated, just as there is no connection between heaven and earth, which are manifestly distinct?
चपलस्पन्दनेराभिरात्मशक्तिभिरावृतम् ।
चित्तमात्मेति मौर्ख्येण दृश्यते रघुनन्दन ॥ ६३ ॥
capalaspandanerābhirātmaśaktibhirāvṛtam ,
cittamātmeti maurkhyeṇa dṛśyate raghunandana 63
63. capalaspandanerābhiḥ ātmaśaktibhiḥ āvṛtam
cittam ātmā iti maurkhyeṇa dṛśyate raghunandana
63. raghunandana maurkhyeṇa capalaspandanerābhiḥ
ātmaśaktibhiḥ āvṛtam cittam ātmā iti dṛśyate
63. O Scion of Raghu (Rāma), the mind, enveloped by the self's (ātman) restless and dynamic powers (śakti), is foolishly perceived as the self (ātman) itself.
आत्मा प्रकाशरूपो हि नित्यः सर्वगतो विभुः ।
चित्तं शठमहंकारं विद्धि हार्दं बृहत्तमः ॥ ६४ ॥
ātmā prakāśarūpo hi nityaḥ sarvagato vibhuḥ ,
cittaṃ śaṭhamahaṃkāraṃ viddhi hārdaṃ bṛhattamaḥ 64
64. ātmā prakāśarūpaḥ hi nityaḥ sarvagataḥ vibhuḥ
cittam śaṭham ahaṅkāram viddhi hārdaṃ bṛhattamaḥ
64. hi ātmā prakāśarūpaḥ nityaḥ sarvagataḥ vibhuḥ (asti).
bṛhattamaḥ (tvam) śaṭham ahaṅkāram hārdaṃ cittam viddhi.
64. The Self (ātman) is indeed luminous, eternal, all-pervading, and supreme. O greatest (being), know the deceitful ego (ahaṅkāra) to be the innermost mind (citta).
आत्मासि वस्तुतस्त्वं हि सर्वज्ञो न मनो भृशम् ।
दूरे कुरु मनोमोहं किमेतेनाभिसंगतः ॥ ६५ ॥
ātmāsi vastutastvaṃ hi sarvajño na mano bhṛśam ,
dūre kuru manomohaṃ kimetenābhisaṃgataḥ 65
65. ātmā asi vastutaḥ tvam hi sarvajñaḥ na manaḥ bhṛśam
| dūre kuru manomoham kim etena abhisaṅgataḥ
65. vastutaḥ tvam hi ātmā asi,
sarvajñaḥ (asi),
na bhṛśam manaḥ (asi).
manomoham dūre kuru.
kim etena abhisaṅgataḥ (asi)?
65. You are, in reality, indeed the Self (ātman), omniscient, and certainly not the mind (manas). Keep the mind's delusion far away. Why are you attached to this (delusion)?
पिशाचोऽपि मनो राम शून्यदेहगृहे स्थितः ।
भावयत्येष दुष्टात्मा मौनमुत्तम संस्पृशन् ॥ ६६ ॥
piśāco'pi mano rāma śūnyadehagṛhe sthitaḥ ,
bhāvayatyeṣa duṣṭātmā maunamuttama saṃspṛśan 66
66. piśācaḥ api manaḥ rāma śūnyadehagṛhe sthitaḥ |
bhāvayati eṣaḥ duṣṭātmā maunam uttamam saṃspṛśan
66. rāma,
śūnyadehagṛhe sthitaḥ manaḥ piśācaḥ api eṣaḥ duṣṭātmā uttamam maunam saṃspṛśan bhāvayati.
66. O Rāma, even this wicked mind (ātman), which is like a demon situated in the empty house of the body, experiences excellent silence (mauna).
भवप्रदमकल्याणं धैर्यसर्वस्वहारिणम् ।
मनःपिशाचमुत्सृज्य योऽसि स त्वं स्थिरो भव ॥ ६७ ॥
bhavapradamakalyāṇaṃ dhairyasarvasvahāriṇam ,
manaḥpiśācamutsṛjya yo'si sa tvaṃ sthiro bhava 67
67. bhavapradam akalyāṇam dhairyasarvasvahāriṇam
manaḥpiśācam utsṛjya yaḥ asi saḥ tvam sthiraḥ bhava
67. bhavapradam akalyāṇam dhairyasarvasvahāriṇam manaḥpiśācam utsṛjya,
tvam yaḥ asi saḥ sthiraḥ bhava.
67. Having abandoned the mind-demon, which causes rebirth (saṃsāra), is unwholesome, and steals all courage, be steady as who you truly are.
चित्तयक्षदृढाक्रान्तं न शास्त्राणि न बान्धवाः ।
शक्नुवन्ति परित्रातुं गुरवो न च मानवम् ॥ ६८ ॥
cittayakṣadṛḍhākrāntaṃ na śāstrāṇi na bāndhavāḥ ,
śaknuvanti paritrātuṃ guravo na ca mānavam 68
68. cittayakṣadṛḍhākrāntam na śāstrāṇi na bāndhavāḥ
śaknuvanti paritrātum guravaḥ na ca mānavam
68. cittayakṣadṛḍhākrāntam mānavam śāstrāṇi na,
bāndhavāḥ na ca guravaḥ na paritrātum śaknuvanti
68. Neither scriptures, nor relatives, nor even spiritual teachers (gurus), are able to save a person who is firmly overcome by the demon of the mind.
संशान्तचित्तवेतालं गुरुशास्त्रार्थबान्धवाः ।
शक्नुवन्ति समुद्धर्तुं स्वल्पपङ्कान्मृगं यथा ॥ ६९ ॥
saṃśāntacittavetālaṃ guruśāstrārthabāndhavāḥ ,
śaknuvanti samuddhartuṃ svalpapaṅkānmṛgaṃ yathā 69
69. saṃśāntacittavetālam guruśāstrārthabāndhavāḥ
śaknuvanti samuddhartum svalpapaṅkāt mṛgam yathā
69. yathā mṛgam svalpapaṅkāt (samuddhartum śaknuvanti),
(tathā) guruśāstrārthabāndhavāḥ saṃśāntacittavetālam samuddhartum śaknuvanti
69. Spiritual teachers (gurus), scriptures, and relatives are able to uplift a person whose mind-demon has been completely pacified, just as one would rescue an animal from shallow mud.
अस्मिञ्जगच्छून्यपुरे सर्वमेव प्रदूषितम् ।
देहगेहं प्रमत्तेन चित्तयक्षेण वल्गता ॥ ७० ॥
asmiñjagacchūnyapure sarvameva pradūṣitam ,
dehagehaṃ pramattena cittayakṣeṇa valgatā 70
70. asmin jagatśūnyapure sarvam eva pradūṣitam
dehageham pramattena cittayakṣeṇa valgatā
70. asmin jagatśūnyapure sarvam eva pradūṣitam.
pramattena valgatā cittayakṣeṇa dehageham (api) pradūṣitam
70. In this world, which is like an empty city, everything is polluted, including the body-house, by the reckless mind-demon that dances about.
चित्तवेतालवलिता समस्ता देहखण्डजा ।
इयं जगदरण्यानी शून्या कस्य न भीतये ॥ ७१ ॥
cittavetālavalitā samastā dehakhaṇḍajā ,
iyaṃ jagadaraṇyānī śūnyā kasya na bhītaye 71
71. cittavetālavalitā samastā dehakhaṇḍajā
iyam jagadaraṇyānī śūnyā kasya na bhītaye
71. cittavetālavalitā samastā dehakhaṇḍajā,
iyam śūnyā jagadaraṇyānī ca kasya bhītaye na (asti)?
71. All these bodily components, pervaded by the mind-demon, and this world-forest, which is devoid (of ultimate reality), for whom is it not a cause of fear?
जगन्नगर्यामस्यां तु शान्तचित्तपिशाचकम् ।
देहगेहं कतिपयैः सेव्यते सद्भिरेव यत् ॥ ७२ ॥
jagannagaryāmasyāṃ tu śāntacittapiśācakam ,
dehagehaṃ katipayaiḥ sevyate sadbhireva yat 72
72. jagat-nagaryām asyām tu śānta-citta-piśācakam
deha-geham katipayaiḥ sevyate sadbhiḥ eva yat
72. yat deha-geham asyām jagat-nagaryām tu
śānta-citta-piśācakam katipayaiḥ sadbhiḥ eva sevyate
72. Indeed, in this city of the world, that body-house, which is tranquil due to a calmed mind-demon, is inhabited only by a few virtuous individuals.
इह संश्रूयते या या दिक् सैव रघुनन्दन ।
प्रमत्तमोहवेतालैः पूर्णा देहश्मशानकैः ॥ ७३ ॥
iha saṃśrūyate yā yā dik saiva raghunandana ,
pramattamohavetālaiḥ pūrṇā dehaśmaśānakaiḥ 73
73. iha saṃśrūyate yā yā dik sā eva raghunandana |
pramatta-moha-vetālaiḥ pūrṇā deha-śmaśānakaiḥ ||
73. raghunandana,
iha yā yā dik saṃśrūyate,
sā eva pramatta-moha-vetālaiḥ deha-śmaśānakaiḥ pūrṇā
73. O Rama (raghunandana), here, every single direction that is spoken of is filled with maddened ghouls of delusion residing in body-cemeteries.
अस्यां जगदरण्यान्यां मुह्यन्तं मुग्धबालवत् ।
स्वयमाराध्य धैर्याशमात्मनात्मानमुद्धरेत् ॥ ७४ ॥
asyāṃ jagadaraṇyānyāṃ muhyantaṃ mugdhabālavat ,
svayamārādhya dhairyāśamātmanātmānamuddharet 74
74. asyām jagat-araṇyānyām muhyantam mugdha-bālavat |
svayam ārādhya dhairya-āśam ātmanā ātmānam uddharet ||
74. asyām jagat-araṇyānyām mugdha-bālavat muhyantam ātmānam,
svayam dhairya-āśam ārādhya,
ātmanā uddharet
74. In this world-forest, where the self (ātman) becomes bewildered like a naive child, one should uplift one's own self (ātman) by one's own means (ātmanā), having thoroughly cultivated a refuge in fortitude.
अस्मिन्महीतलारण्ये चरन्ति मृगपोतकाः ।
त्वमज्ञानगजं भुक्त्वा सैंहीं वृत्तिमुपाश्रय ॥ ७६ ॥
asminmahītalāraṇye caranti mṛgapotakāḥ ,
tvamajñānagajaṃ bhuktvā saiṃhīṃ vṛttimupāśraya 76
76. asmin mahītala-araṇye caranti mṛga-potakāḥ | tvam
ajñāna-gajam bhuktvā saiṃhīm vṛttim upāśraya ||
76. asmin mahītala-araṇye mṛga-potakāḥ caranti tvam
ajñāna-gajam bhuktvā saiṃhīm vṛttim upāśraya
76. In this forest of the earthly realm, young deer roam. You, however, having devoured the elephant of ignorance, should adopt a lion-like way of life.
अन्ये नरमृगा मुग्धा जम्बूद्वीपे स्वजङ्गले ।
विहरन्ति यथा राम तथा मा विहरानघ ॥ ७७ ॥
anye naramṛgā mugdhā jambūdvīpe svajaṅgale ,
viharanti yathā rāma tathā mā viharānagha 77
77. anye naramṛgāḥ mugdhāḥ jambūdvīpe svajaṅgale
viharanti yathā rāma tathā mā vihara anagha
77. rāma anagha yathā anye mugdhāḥ naramṛgāḥ
jambūdvīpe svajaṅgale viharanti tathā mā vihara
77. Other foolish human-animals roam in their own wilderness within Jambudvīpa. O Rāma, do not wander or behave in that way, O sinless one.
अत्यल्पकालशिशिरे कर्दमालेपदायिनि ।
न मङ्क्तव्यं बन्धुरूपे महिषेणेव पल्वले ॥ ७८ ॥
atyalpakālaśiśire kardamālepadāyini ,
na maṅktavyaṃ bandhurūpe mahiṣeṇeva palvale 78
78. atyalpakālaśiśire kardamālepadāyini na
maṅktavyam bandhurūpe mahiṣeṇa iva palvale
78. mahiṣeṇa iva atyalpakālaśiśire kardamālepadāyini
bandhurūpe palvale na maṅktavyam
78. One should not wallow, like a buffalo, in a shallow pool that offers only a very brief, cooling respite, smears one with mud, and appears to be a friend.
भोगाभोगा बहिष्कार्या आर्यस्यानुसरेत्पदम् ।
प्रविचार्य महार्थं स्वमेकमात्मानमाश्रयेत् ॥ ७९ ॥
bhogābhogā bahiṣkāryā āryasyānusaretpadam ,
pravicārya mahārthaṃ svamekamātmānamāśrayet 79
79. bhogābhogāḥ bahiṣkāryāḥ āryasya anusaret padam
pravicārya mahārtham svam ekam ātmānam āśrayet
79. bhogābhogāḥ bahiṣkāryāḥ āryasya padam anusaret
pravicārya mahārtham ekam svam ātmānam āśrayet
79. Worldly enjoyments and their entanglements should be rejected. One should follow the path of a noble person. Having carefully considered one's own singular, great Self (ātman), one should take refuge in it.
अपवित्रस्य तुच्छस्य दुर्भगस्य दुराकृतेः ।
देहस्यार्थं न मङ्क्तव्यं चिन्ताचण्डी सुदारुणा ॥ ८० ॥
apavitrasya tucchasya durbhagasya durākṛteḥ ,
dehasyārthaṃ na maṅktavyaṃ cintācaṇḍī sudāruṇā 80
80. apavitrasya tucchasya durbhagasya durākṛteḥ
dehasya artham na maṅktavyam cintācaṇḍī sudāruṇā
80. apavitrasya tucchasya durbhagasya durākṛteḥ dehasya
artham na maṅktavyam cintācaṇḍī sudāruṇā (asti)
80. One should not become entangled for the sake of the impure, trivial, disagreeable, and ill-formed body. For fierce anxiety (cintācaṇḍī) is exceedingly dreadful.
अन्येन रचितो देहो यक्षेणान्येन संश्रितः ।
दुःखमन्यस्य भोक्तान्यश्चित्रेयं मौर्ख्यचक्रिका ॥ ८१ ॥
anyena racito deho yakṣeṇānyena saṃśritaḥ ,
duḥkhamanyasya bhoktānyaścitreyaṃ maurkhyacakrikā 81
81. anyena racitaḥ dehaḥ yakṣeṇa anyena saṃśritaḥ duḥkham
anyasya bhoktā anyaḥ citrā iyam maurkʰyacakrikā
81. dehaḥ anyena racitaḥ anyena yakṣeṇa saṃśritaḥ anyaḥ
anyasya duḥkham bhoktā iyam maurkʰyacakrikā citrā
81. The body is created by one, inhabited by another spirit (yakṣa), and still another experiences its suffering. This cycle of ignorance (maurkʰyacakrikā) is truly astonishing.
यथैकरूपा घनता दृषदोऽस्त्यात्मनस्तथा ।
सत्तामात्रैकसामान्यादितरस्याप्यसंभवात् ॥ ८२ ॥
yathaikarūpā ghanatā dṛṣado'styātmanastathā ,
sattāmātraikasāmānyāditarasyāpyasaṃbhavāt 82
82. yathā ekarūpā ghanatā dṛṣadaḥ asti ātmanaḥ tathā
sattāmātraikasāmānyāt itarasya api asaṃbhavāt
82. yathā dṛṣadaḥ ghanatā ekarūpā asti tathā ātmanaḥ
sattāmātraikasāmānyāt itarasya api asaṃbhavāt
82. Just as the density of a stone is of a single, uniform nature, so too is the Self (ātman). This is because of the commonality of mere existence and the impossibility of anything else existing.
यथोपलस्य घनता मानसादि तथात्मनः ।
सत्तामात्रादभिन्नत्वादभावादस्य संस्थितेः ॥ ८३ ॥
yathopalasya ghanatā mānasādi tathātmanaḥ ,
sattāmātrādabhinnatvādabhāvādasya saṃsthiteḥ 83
83. yathā upalasya ghanatā mānasādi tathā ātmanaḥ
sattāmātrāt abhinnatvāt abhāvāt asya saṃsthiteḥ
83. yathā upalasya ghanatā tathā ātmanaḥ mānasādi
sattāmātrāt abhinnatvāt asya saṃsthiteḥ abhāvāt
83. Just as the compactness of a stone, so too are the mind and its aggregates (mānasādi) in relation to the Self (ātman). This is because of their non-difference from mere existence, and the absence of any independent reality (saṃsthiteḥ) for them.
यथोपलस्योपलता घटस्य घटता यथा ।
सत्तामात्रादभिन्नैव मानसादि तथात्मनः ॥ ८४ ॥
yathopalasyopalatā ghaṭasya ghaṭatā yathā ,
sattāmātrādabhinnaiva mānasādi tathātmanaḥ 84
84. yathā upalasya upalatā ghaṭasya ghaṭatā yathā
sattāmātrāt abhinna eva mānasādi tathā ātmanaḥ
84. yathā upalasya upalatā yathā ghaṭasya ghaṭatā
tathā ātmanaḥ mānasādi sattāmātrāt abhinnaḥ eva
84. Just as the inherent stoneness of a stone and the inherent pot-ness of a pot exist, similarly, the mind and its aggregates (mānasādi) are, for the Self (ātman), indeed non-different from mere existence.
अत्रेमामपरां दृष्टिं महामोहविनाशिनीम् ।
शृणु या कथिता पूर्वं मम कैलासकन्दरे ॥ ८५ ॥
atremāmaparāṃ dṛṣṭiṃ mahāmohavināśinīm ,
śṛṇu yā kathitā pūrvaṃ mama kailāsakandare 85
85. atra imām aparām dṛṣṭim mahāmohavināśinīm
śṛṇu yā kathitā pūrvam mama kailāsakandare
85. śṛṇu atra imām aparām mahāmohavināśinīm
dṛṣṭim yā pūrvam mama kailāsakandare kathitā
85. Now, listen to this other perspective, one that destroys great delusion (mahāmoha), which I previously recounted in the cave of Kailasa.
संसारदुःखशान्त्यर्थं देवेनार्धेन्दुमौलिना ।
अस्तीन्दुकरसंभारभासुरः पारगो दिवः ॥ ८६ ॥
saṃsāraduḥkhaśāntyarthaṃ devenārdhendumaulinā ,
astīndukarasaṃbhārabhāsuraḥ pārago divaḥ 86
86. saṃsāraduḥkhaśāntyartham devena ardhendumaulinā
asti indukarasaṃbhārabhāsuraḥ pāragaḥ divaḥ
86. samsāraduḥkhaśāntyartham ardhendumaulinā devena
indukarasaṃbhārabhāsuraḥ divaḥ pāragaḥ (kailāsaḥ) asti
86. For the appeasement of the suffering of worldly existence (saṃsāra), by the God whose crest is adorned with the crescent moon (ardhendumauli), there exists a place (Kailasa) which is radiant with an abundance of moonbeams, reaching beyond the heavens.
कैलासो नाम शैलेन्द्रो गौरीरमणमन्दिरम् ।
तत्रास्ते भगवान्देवो हरश्चन्द्रकलाधरः ॥ ८७ ॥
kailāso nāma śailendro gaurīramaṇamandiram ,
tatrāste bhagavāndevo haraścandrakalādharaḥ 87
87. kailāsaḥ nāma śailendraḥ gaurīramaṇamandiram
tatra āste bhagavān devaḥ haraḥ candrakalādharaḥ
87. kailāsaḥ nāma śailendraḥ gaurīramaṇamandiram (asti) .
tatra bhagavān devaḥ haraḥ candrakalādharaḥ āste .
87. The king of mountains named Kailasa is the abode of Gauri's beloved. There, the divine Lord Hara, the bearer of the crescent moon, resides.
तं पूजयन्महादेवं तस्मिन्नेव गिरौ पुरा ।
कदाचिदवसं गङ्गातटे विरचिताश्रमः ॥ ८८ ॥
taṃ pūjayanmahādevaṃ tasminneva girau purā ,
kadācidavasaṃ gaṅgātaṭe viracitāśramaḥ 88
88. tam pūjayan mahādevam tasmin eva girau purā
kadācit avasam gaṅgātaṭe viracitāśramaḥ
88. purā kadācit tam mahādevam pūjayan,
tasmin eva girau gaṅgātaṭe viracitāśramaḥ (aham) avasam .
88. Worshipping that Great God, on that very mountain, long ago, I once lived on the bank of the Ganga, having established an hermitage (āśrama).
तपोर्थं तापसाचारे चिराय रचितस्थितिः ।
सिद्धसंघातवलितः कृतशास्त्रार्थसंग्रहः ॥ ८९ ॥
taporthaṃ tāpasācāre cirāya racitasthitiḥ ,
siddhasaṃghātavalitaḥ kṛtaśāstrārthasaṃgrahaḥ 89
89. tapaḥ artham tāpasācāre cirāya racitasthitiḥ
siddhasaṃghātavalitaḥ kṛtaśāstrārthasaṃgrahaḥ
89. racitasthitiḥ tapaḥ artham tāpasācāre cirāya
siddhasaṃghātavalitaḥ kṛtaśāstrārthasaṃgrahaḥ
89. He whose steady position was long established in the ascetic way of life for the sake of austerity (tapas), surrounded by multitudes of perfected beings (siddhas), and who had mastered the essential meanings of the scriptures.
पुष्पार्थं स्यूतपुटिकः पुस्तकव्यूहसंग्रही ।
एवंगुणविशिष्टस्य कैलासवनकुञ्जके ॥ ९० ॥
puṣpārthaṃ syūtapuṭikaḥ pustakavyūhasaṃgrahī ,
evaṃguṇaviśiṣṭasya kailāsavanakuñjake 90
90. puṣpa artham syūtapuṭikaḥ pustakavyūhasaṃgrahī
evaṃguṇaviśiṣṭasya kailāsavanakuñjake
90. syūtapuṭikaḥ puṣpa artham pustakavyūhasaṃgrahī
evaṃguṇaviśiṣṭasya kailāsavanakuñjake
90. He also kept pouches sewn for flowers and accumulated a vast collection of books. While such a one, possessing these excellent qualities, resided in a secluded grove within the Kailasa forest...
तपः प्रचरतो राम मम कालोऽत्यवर्तत ।
अथैकदा कदाचित्तु बहुलस्याष्टमे दिने ॥ ९१ ॥
tapaḥ pracarato rāma mama kālo'tyavartata ,
athaikadā kadācittu bahulasyāṣṭame dine 91
91. tapaḥ pracarataḥ rāma mama kālaḥ atyavartata
atha ekadā kadācit tu bahulasya aṣṭame dine
91. rāma mama kālaḥ atyavartata tapaḥ pracarataḥ
atha ekadā tu kadācit aṣṭame dine bahulasya
91. O Rama, as I was engaged in the practice of austerity (tapas), time passed for me. Then, on a certain occasion, it was the eighth day of the dark fortnight...
गते श्रावणपक्षस्य रात्र्यग्रे क्षयमागते ।
दिक्षु संशान्तरूपासु काष्ठमौनस्थितास्विव ॥ ९२ ॥
gate śrāvaṇapakṣasya rātryagre kṣayamāgate ,
dikṣu saṃśāntarūpāsu kāṣṭhamaunasthitāsviva 92
92. gate śrāvaṇapakṣasya rātri agre kṣayam āgate
dikṣu saṃśāntarūpāsu kāṣṭhamaunasthitāsu iva
92. śrāvaṇapakṣasya gate rātri agre kṣayam āgate
dikṣu saṃśāntarūpāsu kāṣṭhamaunasthitāsu iva
92. After the Shravana fortnight had passed, and the early part of the night was drawing to its close. The directions, appearing utterly tranquil, stood as if silent and still like wooden figures.
खड्गच्छेद्यान्धकारेषु कुञ्जेषु गहनेषु च ।
एतस्मिन्नन्तरे तत्र यामार्धे प्रथमे गते ॥ ९३ ॥
khaḍgacchedyāndhakāreṣu kuñjeṣu gahaneṣu ca ,
etasminnantare tatra yāmārdhe prathame gate 93
93. khaḍgacchedya-andhakāreṣu kuñjeṣu gahaneṣu ca
etasmin antare tatra yāmārdhe prathame gate
93. gahaneṣu ca kuñjeṣu khaḍgacchedya-andhakāreṣu,
prathame yāmārdhe gate,
tatra etasmin antare
93. In the deep, dense groves, where the darkness was so profound it could be cut by a sword, at that very moment, after the first half-watch of the night had passed...
समाधिं तनुतां नीत्वा स्थितोहं बाह्यमग्नदृक् ।
अपश्यं कानने तेजो झटित्येव समुत्थितम् ॥ ९४ ॥
samādhiṃ tanutāṃ nītvā sthitohaṃ bāhyamagnadṛk ,
apaśyaṃ kānane tejo jhaṭityeva samutthitam 94
94. samādhim tanutām nītvā sthitaḥ aham bāhya-magna-dṛk
apaśyam kānane tejaḥ jhaṭiti eva samutthitam
94. aham samādhim tanutām nītvā,
bāhya-magna-dṛk sthitaḥ,
jhaṭiti eva kānane samutthitam tejaḥ apaśyam
94. Having made my concentration (samādhi) subtle, I stood with my gaze fixed on the outer world. Suddenly, I saw a light (tejas) manifest in the forest.
शुभ्राभ्रशतसंकाशं चन्द्रबिम्बगणोपमम् ।
प्रकटीकृतदिक्कुञ्ज तदालोक्य मया स्मयात् ॥ ९५ ॥
śubhrābhraśatasaṃkāśaṃ candrabimbagaṇopamam ,
prakaṭīkṛtadikkuñja tadālokya mayā smayāt 95
95. śubhra-abhra-śata-saṃkāśam candra-bimba-gaṇa-upamam
prakaṭīkṛta-dik-kuñjam tat ālokya mayā smayāt
95. mayā smayāt,
śubhra-abhra-śata-saṃkāśam,
candra-bimba-gaṇa-upamam,
prakaṭīkṛta-dik-kuñjam tat (tejaḥ) ālokya
95. When I beheld that (light), which resembled hundreds of white clouds, was comparable to a multitude of moon-disks, and illuminated the directions and groves, I was filled with wonder.
अन्तःप्रकाशशालिन्या बहिर्दृष्ट्यावलोकितम् ।
यावत्पश्यामि तं सानुं प्राप्तश्चन्द्रकलाधरः ॥ ९६ ॥
antaḥprakāśaśālinyā bahirdṛṣṭyāvalokitam ,
yāvatpaśyāmi taṃ sānuṃ prāptaścandrakalādharaḥ 96
96. antaḥ-prakāśa-śālinyā bahiḥ-dṛṣṭyā avalokitam
yāvat paśyāmi tam sānum prāptaḥ candra-kalā-dharaḥ
96. (tat tejaḥ) antaḥ-prakāśa-śālinyā bahiḥ-dṛṣṭyā avalokitam yāvat aham tam sānum paśyāmi,
(tāvat) candra-kalā-dharaḥ prāptaḥ
96. It was perceived by an outward gaze (dṛṣṭi) that was imbued with inner illumination. Just as I was observing that mountain peak, the one who bears the crescent moon (Candrakalādhara, i.e., Śiva) arrived.
गौरीकरार्पितकरो नन्दिप्रोत्सारिताग्रगः ।
शिष्यान्संबोध्य तत्रस्थान्गृहीत्वार्घ्यं सुसंयतः ॥ ९७ ॥
gaurīkarārpitakaro nandiprotsāritāgragaḥ ,
śiṣyānsaṃbodhya tatrasthāngṛhītvārghyaṃ susaṃyataḥ 97
97. gaurīkarārpitakaraḥ nandiprotsāritāgragaḥ śiṣyān
sambodhya tatrasthān gṛhītvā arghyam susaṃyataḥ
97. gaurīkarārpitakaraḥ nandiprotsāritāgragaḥ susaṃyataḥ
tatrasthān śiṣyān sambodhya arghyam gṛhītvā
97. With his hand held by Gaurī's, and preceded by Nandi who cleared the way, he, being perfectly self-controlled, addressed the disciples who were present there, after accepting the water offering (arghya).
अगमं सुमनास्तस्य दृष्टिपूतमहं पुरः ।
तत्र पुष्पाञ्जलिं दत्त्वा दूरादेव त्रिलोचनः ॥ ९८ ॥
agamaṃ sumanāstasya dṛṣṭipūtamahaṃ puraḥ ,
tatra puṣpāñjaliṃ dattvā dūrādeva trilocanaḥ 98
98. agamaṃ sumanāḥ tasya dṛṣṭipūtam aham puraḥ
tatra puṣpāñjaliṃ dattvā dūrāt eva trilocanaḥ
98. aham trilocanaḥ sumanāḥ dṛṣṭipūtam tasya puraḥ
agamaṃ tatra dūrāt eva puṣpāñjaliṃ dattvā
98. I, the three-eyed one (Trilocana), cheerful and having purified (the path) with my sight, went forward to him. There, from a distance itself, having offered a handful of flowers (puṣpāñjali)...
दत्तार्घ्येण मया देवः संप्रणम्याभिवन्दितः ।
ततश्चन्द्रप्रभासख्या ऋज्व्या शीतलया तया ॥ ९९ ॥
dattārghyeṇa mayā devaḥ saṃpraṇamyābhivanditaḥ ,
tataścandraprabhāsakhyā ṛjvyā śītalayā tayā 99
99. datta arghyeṇa mayā devaḥ sampraṇamya abhivanditaḥ
tataḥ candraprabhāsakhyā ṛjvyā śītalayā tayā
99. datta arghyeṇa mayā devaḥ sampraṇamya abhivanditaḥ
tataḥ tayā candraprabhāsakhyā ṛjvyā śītalayā
99. Thereupon, the deity was bowed to and worshipped by me, after I had offered the water offering (arghya). Then, by her, the straightforward and gentle friend of Candrapraphā...
अर्घ्यं पुष्पं तथा पाद्यमभ्युपेत्यार्पितं मया ।
मन्दारपुष्पाञ्जलयो विकीर्णा बहवः पुरः ॥ १०१ ॥
arghyaṃ puṣpaṃ tathā pādyamabhyupetyārpitaṃ mayā ,
mandārapuṣpāñjalayo vikīrṇā bahavaḥ puraḥ 101
101. arghyam puṣpam tathā pādyam abhyupetya arpitam mayā
| mandārapuṣpāñjalayaḥ vikīrṇāḥ bahavaḥ puraḥ ||
101. mayā abhyupetya arghyam puṣpam tathā pādyam
arpitam bahavaḥ mandārapuṣpāñjalayaḥ puraḥ vikīrṇāḥ
101. Water for respectful reception, flowers, and water for washing feet were offered by me after approaching. Many handfuls of Mandāra flowers were scattered in front.
नानाविधेर्नमस्कारैः स्तोत्रैश्चाभ्यर्चितः शिवः ।
ततो भगवती गौरी तादृश्यैव सपर्यया ॥ १०२ ॥
nānāvidhernamaskāraiḥ stotraiścābhyarcitaḥ śivaḥ ,
tato bhagavatī gaurī tādṛśyaiva saparyayā 102
102. nānāvidhaiḥ namaskāraiḥ stotraiḥ ca abhyarcitaḥ śivaḥ
| tataḥ bhagavatī gaurī tādr̥śyā eva saparyayā ||
102. nānāvidhaiḥ namaskāraiḥ ca stotraiḥ śivaḥ abhyarcitaḥ
tataḥ bhagavatī gaurī tādr̥śyā eva saparyayā (abhyarcitā)
102. Shiva was worshipped with various kinds of salutations and hymns of praise. Then, the divine Gauri was worshipped in exactly the same manner.
संपूजिता सखीयुक्ता गणमण्डलिका तथा ।
पूजान्ते पूर्णशीतांशुरश्मिशीतलया गिरा ॥ १०३ ॥
saṃpūjitā sakhīyuktā gaṇamaṇḍalikā tathā ,
pūjānte pūrṇaśītāṃśuraśmiśītalayā girā 103
103. sampūjitā sakhīyuktā gaṇamaṇḍalikā tathā |
pūjāante pūrṇaśītāṃśuraśmiśītalayā girā ||
103. sakhīyuktā tathā gaṇamaṇḍalikā sampūjitā
pūjāante pūrṇaśītāṃśuraśmiśītalayā girā
103. She, accompanied by her female friends and also the assembly of ganas, was thoroughly worshipped. At the end of the worship, with a voice cool like the rays of the full moon...
तत्रोपविष्टं प्रोवाच मामर्धेन्दुकलाधरः ।
ब्रह्मन्प्रशमशालिन्यः प्राप्तविश्रान्तयः पदे ॥ १०४ ॥
tatropaviṣṭaṃ provāca māmardhendukalādharaḥ ,
brahmanpraśamaśālinyaḥ prāptaviśrāntayaḥ pade 104
104. tatra upaviṣṭam provāca mām ardhendukalādharaḥ |
brahman praśamaśālinyaḥ prāptaviśrāntayaḥ pade ||
104. tatra upaviṣṭam mām ardhendukalādharaḥ provāca brahman
praśamaśālinyaḥ prāptaviśrāntayaḥ pade (santīti)
104. Thereupon, the one who bears the crescent moon (Shiva) spoke to me, who was seated there: 'O Brahmin, those who have attained rest (viśrānti) in their position, endowed with tranquility...'
कच्चित्कल्याणकारिण्यः संविदस्ते स्थिताः परे ।
कच्चित्तपस्ते निर्विघ्नं कल्याणमनुवर्तते ॥ १०५ ॥
kaccitkalyāṇakāriṇyaḥ saṃvidaste sthitāḥ pare ,
kaccittapaste nirvighnaṃ kalyāṇamanuvartate 105
105. kaccit kalyāṇakāriṇyaḥ saṃvidaḥ te sthitāḥ pare
kaccit tapaḥ te nirvighnam kalyāṇam anuvartate
105. pare kaccit te kalyāṇakāriṇyaḥ saṃvidaḥ sthitāḥ
kaccit te tapaḥ nirvighnam kalyāṇam anuvartate
105. O Supreme One, I hope your benevolent understandings are firmly established. And I hope your spiritual practice (tapas) continues unimpeded, leading to well-being.
कच्चित्प्राप्यमनुप्राप्तं कच्चिच्छाम्यन्ति भीतयः ।
एवंवादिनि देवेशे सर्वलोकैककारिणि ॥ १०६ ॥
kaccitprāpyamanuprāptaṃ kaccicchāmyanti bhītayaḥ ,
evaṃvādini deveśe sarvalokaikakāriṇi 106
106. kaccit prāpyam anuprāptam kaccit śāmyanti
bhītayaḥ evaṃvādini deveśe sarvalokaika-kāriṇi
106. evaṃvādini deveśe sarvalokaika-kāriṇi kaccit
prāpyam anuprāptam kaccit bhītayaḥ śāmyanti
106. I hope what was to be attained has been achieved, and I hope your fears have subsided. When the Lord of gods, the sole creator of all worlds, spoke thus...
गिरानुनयशालिन्या मयोक्तं रघुनन्दन ।
त्र्यक्षानुस्मृतिकल्याणवतामिह महेश्वर ॥ १०७ ॥
girānunayaśālinyā mayoktaṃ raghunandana ,
tryakṣānusmṛtikalyāṇavatāmiha maheśvara 107
107. girā anunayaśālinyā mayā uktam raghunandana
tryakṣa-anusmṛti-kalyāṇa-vatām iha maheśvara
107. raghunandana mayā anunayaśālinyā girā uktam
maheśvara iha tryakṣa-anusmṛti-kalyāṇa-vatām
107. O Son of Raghu, I spoke with persuasive words: 'O Great Lord, for those in this world who possess the auspiciousness of remembering Tryakṣa (Śiva)...'
न किंचिदपि दुष्प्रापं न च काश्चन भीतयः ।
त्वदनुस्मरणानन्दपरिघूर्णितचेतसाम् ॥ १०८ ॥
na kiṃcidapi duṣprāpaṃ na ca kāścana bhītayaḥ ,
tvadanusmaraṇānandaparighūrṇitacetasām 108
108. na kiṃcit api duṣprāpam na ca kāścana bhītayaḥ
tvat-anusmaraṇa-ānanda-parighūrṇita-cetasām
108. tvat-anusmaraṇa-ānanda-parighūrṇita-cetasām
kiṃcit api duṣprāpam na ca kāścana bhītayaḥ na
108. For those whose minds are overwhelmed with the joy of remembering you, nothing at all is difficult to achieve, nor are there any fears.
न ते सन्ति जगत्कोशे प्रणमन्ति न ये पुनः ।
ते देशास्ते जनपदास्ता दिशस्ते च पर्वताः ॥ १०९ ॥
na te santi jagatkośe praṇamanti na ye punaḥ ,
te deśāste janapadāstā diśaste ca parvatāḥ 109
109. na te santi jagatkośe praṇamanti na ye punaḥ
te deśāḥ te janapadāḥ tāḥ diśaḥ te ca parvatāḥ
109. ye punaḥ na praṇamanti te jagatkośe na santi
te deśāḥ te janapadāḥ tāḥ diśaḥ te ca parvatāḥ
109. Those individuals who do not offer repeated prostrations are not truly present in the world's repository of value. Indeed, those very lands, districts, directions, and mountains [where such people dwell] also lack true significance.
त्वदनुस्मरणैकान्तधियो यत्र स्थिता जनाः ।
फलं भूतस्य पुण्यस्य वर्तमानस्य सेचनम् ॥ ११० ॥
tvadanusmaraṇaikāntadhiyo yatra sthitā janāḥ ,
phalaṃ bhūtasya puṇyasya vartamānasya secanam 110
110. tvadanusmaraṇaikāntadhiyaḥ yatra sthitāḥ janāḥ
phalam bhūtasya puṇyasya vartamānasya secanam
110. yatra janāḥ tvadanusmaraṇaikāntadhiyaḥ sthitāḥ
phūtasya puṇyasya phalam vartamānasya secanam
110. Those people who dwell in a place with their intellects solely focused on meditating on you, they are indeed the fruit of past meritorious deeds (puṇya) and the sustenance for the present moment.
तनोति चैष्यतो बीजं त्वदनुस्मरणं प्रभो ।
ज्ञानामृतैककलशो धृतिज्योत्स्नानिशाकरः ॥ १११ ॥
tanoti caiṣyato bījaṃ tvadanusmaraṇaṃ prabho ,
jñānāmṛtaikakalaśo dhṛtijyotsnāniśākaraḥ 111
111. tanoti ca aiṣyataḥ bījam tvadanusmaraṇam prabho
jñānāmṛtaikakalaśaḥ dhṛtijyotsnāniśākaraḥ
111. prabho tvadanusmaraṇam aiṣyataḥ bījam ca tanoti
jñānāmṛtaikakalaśaḥ dhṛtijyotsnāniśākaraḥ ca asti
111. O Lord (prabhu), remembrance (anusmaraṇa) of You cultivates the seed of future [goodness]. [It is also] a unique pitcher (kalaśa) filled with the nectar of knowledge (jñāna), and a moon (niśākara) whose light is the radiance of steadfastness (dhṛti).
अपवर्गपुरद्वारं त्वदनुस्मरणं प्रभो ।
त्वदनुस्मरणोदारचिन्तामणिमता मया ॥ ११२ ॥
apavargapuradvāraṃ tvadanusmaraṇaṃ prabho ,
tvadanusmaraṇodāracintāmaṇimatā mayā 112
112. apavargapuradvāram tvadanusmaraṇam prabho
tvadanusmaraṇodāracintāmaṇimatā mayā
112. prabho tvadanusmaraṇam apavargapuradvāram
asti tvadanusmaraṇodāracintāmaṇimatā mayā
112. O Lord (prabhu), remembrance (anusmaraṇa) of You is the gateway to the city of final liberation (apavarga). [Therefore] by me, possessing the noble wish-fulfilling gem (cintāmaṇi) that is Your remembrance (anusmaraṇa)...
सर्वासामापदां मूर्ध्नि दत्तं भूतपते पदम् ।
इत्युक्त्वा सुप्रसन्नं तं भगवन्तं महेश्वरम् ॥ ११३ ॥
sarvāsāmāpadāṃ mūrdhni dattaṃ bhūtapate padam ,
ityuktvā suprasannaṃ taṃ bhagavantaṃ maheśvaram 113
113. sarvāsām āpadām mūrdhni dattam bhūtapate padam
iti uktvā suprasannam tam bhagavantam maheśvaram
113. bhūtapate sarvāsām āpadām mūrdhni padam dattam
iti uktvā tam suprasannam bhagavantam maheśvaram
113. O Lord of beings (bhūtapati), having declared, 'My foot is placed upon the head of all calamities (āpad),' I (then addressed) that exceedingly pleased, divine, Great Lord (Maheśvara).
अवोचं प्रणतो भूत्वा यद्राम तदिदं शृणु ।
भगवंस्त्वत्प्रसादेन पूर्णा मे सकला दिशः ॥ ११४ ॥
avocaṃ praṇato bhūtvā yadrāma tadidaṃ śṛṇu ,
bhagavaṃstvatprasādena pūrṇā me sakalā diśaḥ 114
114. avocam praṇataḥ bhūtvā yat rāma tat idam śṛṇu
bhagavan tvat prasādena pūrṇā me sakalā diśaḥ
114. rāma praṇataḥ bhūtvā avocam yat tat idam śṛṇu
bhagavan tvat prasādena me sakalā diśaḥ pūrṇā
114. O Rāma, hear this which I spoke, having bowed down: 'O Divine One (bhagavat), by your grace, all my aspirations are fulfilled.'
किंतु पृच्छामि देवेश संदेहे तत्र निर्णयम् ।
ब्रूहि प्रसन्नया बुद्ध्या त्यक्तोद्वेगमनामयम् ॥ ११५ ॥
kiṃtu pṛcchāmi deveśa saṃdehe tatra nirṇayam ,
brūhi prasannayā buddhyā tyaktodvegamanāmayam 115
115. kintu pṛcchāmi deveśa saṃdehe tatra nirṇayam
brūhi prasannayā buddhyā tyakta udvegam anāmayam
115. deveśa kintu aham pṛcchāmi tatra saṃdehe nirṇayam
prasannayā buddhyā tyakta udvegam anāmayam brūhi
115. But, O Lord of gods (deveśa), I ask for a decisive resolution (nirṇaya) regarding that doubt. Please declare it (brūhi) with a clear mind, a resolution free from agitation (udvega) and auspicious (anāmaya).
सर्वपापक्षयकरं सर्वकल्याणवर्धनम् ।
देवार्चनविधानं तत्कीदृशं भवति प्रभो ॥ ११६ ॥
sarvapāpakṣayakaraṃ sarvakalyāṇavardhanam ,
devārcanavidhānaṃ tatkīdṛśaṃ bhavati prabho 116
116. sarva pāpa kṣayakaram sarva kalyāṇa vardhanam
deva arcana vidhānam tat kīdṛśam bhavati prabho
116. prabho tat deva arcana vidhānam sarva pāpa
kṣayakaram sarva kalyāṇa vardhanam kīdṛśam bhavati
116. O Lord (prabhu), what is the nature of that ritual of deity worship (devārcana vidhāna) that destroys all sins and enhances all auspiciousness?
ईश्वर उवाच ।
शृणु ब्रह्मविदां श्रेष्ठ देवार्चनमनुत्तमम् ।
वदामि मुच्यते येन कृतेन सकृदेव हि ॥ ११७ ॥
īśvara uvāca ,
śṛṇu brahmavidāṃ śreṣṭha devārcanamanuttamam ,
vadāmi mucyate yena kṛtena sakṛdeva hi 117
117. īśvara uvāca śṛṇu brahmavidām śreṣṭha devarcanam
anuttamam vadāmi mucyate yena kṛtena sakṛt eva hi
117. īśvara uvāca brahmavidām śreṣṭha śṛṇu (aham) yena sakṛt
eva kṛtena mucyate (tat) anuttamam devarcanam hi vadāmi
117. The Lord said: O best among the knowers of Brahman (brahman), listen! I shall explain the supreme worship of the deity, by performing which, indeed, one is liberated even by doing it just once.
कच्चिद्वेत्सि महाबाहो देवः कः स्यादिति द्विज ।
न देवः पुण्डरीकाक्षो न च देवस्त्रिलोचनः ॥ ११८ ॥
kaccidvetsi mahābāho devaḥ kaḥ syāditi dvija ,
na devaḥ puṇḍarīkākṣo na ca devastrilocanaḥ 118
118. kaccit vetsi mahābāho devaḥ kaḥ syāt iti dvija
na devaḥ puṇḍarīkākṣaḥ na ca devaḥ trilocanaḥ
118. mahābāho dvija kaccit (tvam) vetsi iti devaḥ kaḥ
syāt na devaḥ puṇḍarīkākṣaḥ ca na devaḥ trilocanaḥ
118. O mighty-armed one, O twice-born (dvija)! Do you perhaps know who the deity could be? The deity is not the lotus-eyed Viṣṇu, nor is the deity the three-eyed Śiva.
न देवः कमलोद्भूतो न देवस्त्रिदशेश्वरः ।
न देवः पवनो नार्को नानलो न निशाकरः ॥ ११९ ॥
na devaḥ kamalodbhūto na devastridaśeśvaraḥ ,
na devaḥ pavano nārko nānalo na niśākaraḥ 119
119. na devaḥ kamalodbhūtaḥ na devaḥ tridaśeśvaraḥ na
devaḥ pavanaḥ na arkaḥ na analaḥ na niśākaraḥ
119. devaḥ kamalodbhūtaḥ na devaḥ tridaśeśvaraḥ na
devaḥ pavanaḥ na arkaḥ na analaḥ na niśākaraḥ
119. The deity is not the lotus-born Brahmā, nor is the deity the lord of the gods Indra. The deity is not Vāyu, nor Sūrya, nor Agni, nor the moon.
न ब्राह्मणो नाऽवनिपो नाहं न त्वं द्विजोत्तम ।
न देवो देहरूपो हि न देवश्चित्तरूपधृक् ॥ १२० ॥
na brāhmaṇo nā'vanipo nāhaṃ na tvaṃ dvijottama ,
na devo deharūpo hi na devaścittarūpadhṛk 120
120. na brāhmaṇaḥ na avanipaḥ na aham na tvam dvijottama
na devaḥ deharūpaḥ hi na devaḥ cittarūpadhṛk
120. dvijottama na brāhmaṇaḥ na avanipaḥ na aham na
tvam hi devaḥ deharūpaḥ na ca devaḥ cittarūpadhṛk
120. O best among the twice-born (dvija)! The deity is not a Brahmin, nor a king, nor am I, nor are you. Indeed, the deity does not have a bodily form, nor does the deity assume the form of the mind.
न देवः कमलारूपी नापि देवो भवेन्मतिः ।
अकृत्रिममनाद्यन्तं देवनं देव उच्यते ॥ १२१ ॥
na devaḥ kamalārūpī nāpi devo bhavenmatiḥ ,
akṛtrimamanādyantaṃ devanaṃ deva ucyate 121
121. na devaḥ kamalā-rūpī na api devaḥ bhavet matiḥ
akṛtrimam an-ādi-antam devanam devaḥ ucyate
121. devaḥ kamalā-rūpī na api devaḥ matiḥ na bhavet
akṛtrimam an-ādi-antam devanam devaḥ ucyate
121. God (deva) is not one who takes the form of Kamala (Lakshmi), nor is God merely a mental concept (mati). That which is uncreated, without beginning or end, and is itself the divine shining (devanam) is truly called God (deva).
आकारादिपरिच्छिन्ने मिते वस्तुनि तत्कुतः ।
अकृत्रिममनाद्यन्तं देवनं चिच्छिवं विदुः ॥ १२२ ॥
ākārādiparicchinne mite vastuni tatkutaḥ ,
akṛtrimamanādyantaṃ devanaṃ cicchivaṃ viduḥ 122
122. ākāra-ādi-paricchinne mite vastuni tat kutaḥ
akṛtrimam an-ādi-antam devanam cit śivam viduḥ
122. ākāra-ādi-paricchinne mite vastuni tat kutaḥ (asti)
(te) akṛtrimam an-ādi-antam devanam cit śivam viduḥ
122. How can that (divinity) be present in a limited object that is circumscribed by form and other characteristics? The wise know that uncreated, beginningless, and endless divine shining (devanam) to be consciousness (cit) and auspiciousness (śivam).
तदेव देवशब्देन कथ्यते तत्प्रपूजयेत् ।
तदेवास्ति यतः सर्वं सत्तासत्तात्मरूपधृक् ॥ १२३ ॥
tadeva devaśabdena kathyate tatprapūjayet ,
tadevāsti yataḥ sarvaṃ sattāsattātmarūpadhṛk 123
123. tat eva deva-śabdena kathyate tat pra-pūjayet tat
eva asti yataḥ sarvam sattā-asattā-ātma-rūpa-dhṛk
123. tat eva deva-śabdena kathyate tat pra-pūjayet yataḥ
tat eva sattā-asattā-ātma-rūpa-dhṛk sarvam asti
123. That alone is called by the word "deva," and that alone one should worship. For from that alone, which embodies the nature (ātman) of both existence and non-existence, everything (sarvam) originates.
अज्ञातशिवतत्त्वानामाकाराद्यर्चनं कृतम् ।
योजनाध्वन्यशक्तस्य क्रोशाध्वा परिकल्प्यते ॥ १२४ ॥
ajñātaśivatattvānāmākārādyarcanaṃ kṛtam ,
yojanādhvanyaśaktasya krośādhvā parikalpyate 124
124. ajñāta-śiva-tattvānām ākāra-ādi-arcanam kṛtam
yojana-adhvani aśaktasya krośa-adhvā parikalpyate
124. ajñāta-śiva-tattvānām ākāra-ādi-arcanam kṛtam (asti)
yojana-adhvani aśaktasya krośa-adhvā parikalpyate
124. For those who do not understand the essential nature (tattva) of Śiva, the worship of forms and the like is undertaken. (It is) just as a shorter path of a krośa is prescribed for one who is unable to travel the distance of a yojana.
इयत्तादिपरिच्छिन्नं रुद्रादेः प्राप्यते फलम् ।
अकृत्रिममनाद्यन्तं फलमानन्द आत्मनः ॥ १२५ ॥
iyattādiparicchinnaṃ rudrādeḥ prāpyate phalam ,
akṛtrimamanādyantaṃ phalamānanda ātmanaḥ 125
125. iyattādiparicchinnam rudrādeḥ prāpyate phalam
akṛtrimam anādyantam phalam ānandaḥ ātmanaḥ
125. rudrādeḥ iyattādiparicchinnam phalam prāpyate.
ātmanaḥ akṛtrimam anādyantam phalam ānandaḥ (asti).
125. The fruits (rewards) obtained from deities like Rudra are always circumscribed by limits (such as quantity, duration, etc.). However, the true fruit, which is natural, without beginning or end, is the bliss (ānanda) of the Self (ātman).
अकृत्रिमफलं त्यक्त्वा यः कृत्रिमफलं व्रजेत् ।
त्यक्त्वा स मन्दारवनं कारञ्जं याति काननम् ॥ १२६ ॥
akṛtrimaphalaṃ tyaktvā yaḥ kṛtrimaphalaṃ vrajet ,
tyaktvā sa mandāravanaṃ kārañjaṃ yāti kānanam 126
126. akṛtrimaphalam tyaktvā yaḥ kṛtrimaphalam vrajet
tyaktvā saḥ mandāravanam kārañjam yāti kānanam
126. yaḥ akṛtrimaphalam tyaktvā kṛtrimaphalam vrajet saḥ mandāravanam tyaktvā kārañjam kānanam yāti.
126. Whoever abandons the natural (true) fruit and seeks an artificial (worldly) fruit is like someone who, having left a divine Mandāra forest, goes to a Karañja grove (a forest of ordinary trees).
बोधः साम्यं शम इति पुष्पाण्यग्राणि तत्र च ।
शिवं चिन्मात्रममलं पूज्यं पूज्यविदो विदुः ॥ १२७ ॥
bodhaḥ sāmyaṃ śama iti puṣpāṇyagrāṇi tatra ca ,
śivaṃ cinmātramamalaṃ pūjyaṃ pūjyavido viduḥ 127
127. bodhaḥ sāmyam śamaḥ iti puṣpāṇi agrāṇi tatra ca
śivam cinmātram amalam pūjyam pūjyavidaḥ viduḥ
127. bodhaḥ sāmyam śamaḥ iti tatra ca agrāṇi puṣpāṇi.
pūjyavidaḥ cinmātram amalam śivam pūjyam viduḥ.
127. Knowledge, equanimity, and mental tranquility (śama) are considered the most excellent "flowers" (offerings) in this context. Those who truly understand what is worthy of worship know that the auspicious, immaculate, pure consciousness (cinmātra) is indeed that which should be worshipped.
शमबोधादिभिः पुष्पैर्देव आत्मा यदर्च्यते ।
तत्तु देवार्चनं विद्धि नाकारार्चनमर्चनम् ॥ १२८ ॥
śamabodhādibhiḥ puṣpairdeva ātmā yadarcyate ,
tattu devārcanaṃ viddhi nākārārcanamarcanam 128
128. śamabodhādibhiḥ puṣpaiḥ devaḥ ātmā yat arcyate
tat tu devārcanam viddhi na ākārārcanam arcanam
128. yat devaḥ ātmā śamabodhādibhiḥ puṣpaiḥ arcyate tat tu devārcanam viddhi.
ākārārcanam arcanam na.
128. Know that when the divine Self (ātman) is worshipped with "flowers" such as mental tranquility (śama), knowledge, and so forth, *that* indeed is the true worship of the divine. The worship of mere forms (idols) is not (real) worship.
आत्मसंवित्तिरूपं तु त्यक्त्वा देवार्चनं जनाः ।
कृत्रिमार्चासु ये सक्ताश्चिरं क्लेशं भजन्ति ते ॥ १२९ ॥
ātmasaṃvittirūpaṃ tu tyaktvā devārcanaṃ janāḥ ,
kṛtrimārcāsu ye saktāściraṃ kleśaṃ bhajanti te 129
129. ātmasamvittirūpam tu tyaktvā devārcanam janāḥ
kṛtrimārcāsu ye saktāḥ ciram kleśam bhajanti te
129. ye janāḥ ātmasamvittirūpam devārcanam tyaktvā kṛtrimārcāsu saktāḥ,
te ciram kleśam bhajanti tu
129. Those people who abandon the true worship of deities, which is essentially the nature of self-realization (ātman-samvitti), and instead become attached to artificial forms of worship, they indeed undergo prolonged suffering.
ज्ञातज्ञेया हि ये सन्तो बालक्रीडोपमं च ते ।
आत्मध्यानादृते ब्रह्मन्कुर्वन्तो देवपूजनम् ॥ १३० ॥
jñātajñeyā hi ye santo bālakrīḍopamaṃ ca te ,
ātmadhyānādṛte brahmankurvanto devapūjanam 130
130. jñātajñeyāḥ hi ye santaḥ bālakrīḍāupamam ca te
ātmadhyānāt ṛte brahman kurvantaḥ devapūjanam
130. brahman,
hi ye santaḥ jñātajñeyāḥ,
te ātmadhyānāt ṛte devapūjanam kurvantaḥ ca,
[tat] bālakrīḍāupamam [bhavati]
130. Indeed, O "brahman", for those sages who have realized what is to be known, performing the worship of deities without self-contemplation (ātman-dhyāna) is merely like child's play.
आत्मैव देवो भगवाञ्छिवः परमकारणम् ।
ज्ञानार्चनेनाविरतं पूजनीयः स सर्वदा ॥ १३१ ॥
ātmaiva devo bhagavāñchivaḥ paramakāraṇam ,
jñānārcanenāvirataṃ pūjanīyaḥ sa sarvadā 131
131. ātman eva devaḥ bhagavān śivaḥ paramakāraṇam
jñānaarcanena aviratam pūjanīyaḥ saḥ sarvadā
131. ātman eva devaḥ bhagavān śivaḥ paramakāraṇam [asti].
saḥ jñānaarcanena aviratam sarvadā pūjanīyaḥ [asti]
131. The self (ātman) alone is the divine Lord Śiva, the ultimate cause. He is to be worshipped constantly and always through the adoration that is knowledge.
त्वमेतच्चेतनाकाशमात्मानं जीवमव्ययम् ।
स्वभावं विद्धि न त्वन्यः पूज्यः पूजात्मपूजनम् ॥ १३२ ॥
tvametaccetanākāśamātmānaṃ jīvamavyayam ,
svabhāvaṃ viddhi na tvanyaḥ pūjyaḥ pūjātmapūjanam 132
132. tvam etat cetanākāśam ātmānam jīvam avyayam
svabhāvam viddhi na tu anyaḥ pūjyaḥ pūjā ātmapūjanam
132. tvam etat cetanākāśam ātmānam avyayam jīvam svabhāvam ca viddhi.
na tu anyaḥ pūjyaḥ.
[sā] pūjā ātmapūjanam [eva]
132. You should know that this consciousness-space (cetanākāśa) is the self (ātman), the imperishable living being (jīva), your own essential nature (svabhāva). Indeed, no other is worthy of worship; true adoration is the worship of the self (ātman).
श्रीवसिष्ठ उवाच ।
चेतनाकाशमात्रात्म यथा जगदिदं प्रभो ।
यथा तच्चेतनस्यैव जीवादित्वं तदुच्यताम् ॥ १३३ ॥
śrīvasiṣṭha uvāca ,
cetanākāśamātrātma yathā jagadidaṃ prabho ,
yathā taccetanasyaiva jīvāditvaṃ taducyatām 133
133. śrīvasiṣṭhaḥ uvāca cetanākāśamātrātman yathā jagat idam
prabho yathā tat cetanasya eva jīvāditvam tat ucyatām
133. śrīvasiṣṭhaḥ uvāca,
prabho cetanākāśamātrātman,
yathā idam jagat (jātam),
yathā tat cetanasya eva jīvāditvam (abhūta),
tat ucyatām
133. Śrī Vasiṣṭha said: O Lord (prabho), O (ātman) who are merely the space of consciousness, please explain how this world (jagat) came to be, and how that very consciousness attained the state of being the primal living being (jīva).
ईश्वर उवाच ।
चिद्व्योमैव किलास्तीह पारावारविवर्जितम् ।
सर्वत्रासंभवच्चेत्यं यत्कल्पान्तेऽवशिष्यते ॥ १३४ ॥
īśvara uvāca ,
cidvyomaiva kilāstīha pārāvāravivarjitam ,
sarvatrāsaṃbhavaccetyaṃ yatkalpānte'vaśiṣyate 134
134. īśvaraḥ uvāca citvyoma eva kila asti iha pārāvāravivarjitam
sarvatra asaṃbhavat cetyam yat kalpānte avaśiṣyate
134. īśvaraḥ uvāca,
iha citvyoma eva kila asti,
(tat) pārāvāravivarjitam (asti),
sarvatra asaṃbhavat cetyam (asti),
yat kalpānte avaśiṣyate
134. Īśvara said: Indeed, only the space of consciousness (cidvyoma) exists, boundless and with nothing perceivable anywhere; it is that which remains at the end of a cosmic cycle (kalpa).
यद्यत्स्वयं प्रकचति तस्य स्वकचनस्य तु ।
स्वयं यत्स्पन्दितं नाम तेनेदं जगदित्यलम् ॥ १३५ ॥
yadyatsvayaṃ prakacati tasya svakacanasya tu ,
svayaṃ yatspanditaṃ nāma tenedaṃ jagadityalam 135
135. yat yad svayam prakacati tasya svakacanasya tu
svayam yat spanditam nāma tena idam jagat iti alam
135. yad yad svayam prakacati,
tasya svakacanasya tu svayam yat nāma spanditam,
tena idam jagat iti alam
135. Whatever manifests spontaneously, that very self-manifestation is indeed known as its own spontaneous vibration. Through that (vibration) alone, this world (jagat) comes into being.
इत्येवं स्वप्नपुरवज्जगद्भाति चिदात्मकम् ।
एवं चिद्व्योममात्रात्म जगदच्छं न भित्तिमत् ॥ १३६ ॥
ityevaṃ svapnapuravajjagadbhāti cidātmakam ,
evaṃ cidvyomamātrātma jagadacchaṃ na bhittimat 136
136. iti evam svapnapuravat jagat bhāti citātmakam
evam citvyomamātrātman jagat accham na bhittimat
136. iti evam,
citātmakam jagat svapnapuravat bhāti.
evam,
citvyomamātrātman,
jagat accham (asti),
na bhittimat (asti).
136. Thus, this world (jagat), whose nature is consciousness (cit), appears like a city in a dream. In this way, O (ātman) who are merely the space of consciousness (cidvyoma), the world is transparent, utterly devoid of any substantial divisions (bhittimat).
अत्यन्तासंभवाच्चेत्यं दृश्यं चिद्व्योममात्रकम् ।
चित्त्वात्कचति सर्गादौ यत्तज्जगदिति स्मृतम् ॥ १३७ ॥
atyantāsaṃbhavāccetyaṃ dṛśyaṃ cidvyomamātrakam ,
cittvātkacati sargādau yattajjagaditi smṛtam 137
137. atyantāsaṃbhavāt ca ityam dṛśyam cidvyomamātrakam
cittvāt kacati sargādau yat tat jagat iti smṛtam
137. dṛśyam atyantāsaṃbhavāt ca ityam cidvyomamātrakam
asti yat sargādau cittvāt kacati tat jagat iti smṛtam
137. Because of its absolute impossibility [of independent existence], this perceived world (dṛśyam) is merely the ether of consciousness. That which appears (kacati) as consciousness at the beginning of creation, that is remembered (smṛtam) as the world.
तस्मात्स्वप्नपुराकारं यदिदं भासते जगत् ।
तत्र चिद्व्योममात्रात्मन्यन्यता नाम का कुतः ॥ १३८ ॥
tasmātsvapnapurākāraṃ yadidaṃ bhāsate jagat ,
tatra cidvyomamātrātmanyanyatā nāma kā kutaḥ 138
138. tasmāt svapnapurākāram yat idam bhāsate jagat
tatra cidvyomamātrātmani anyatā nāma kā kutaḥ
138. tasmāt yat idam jagat svapnapurākāram bhāsate
tatra cidvyomamātrātmani anyatā nāma kā kutaḥ
138. Therefore, concerning this world which appears like a dream city, what otherness (anyatā) could there possibly be, and from where would it arise, within the essential nature of mere consciousness-ether (cidvyomamātra)?
चिन्मात्रमेव गिरयश्चिन्मात्रं जगदम्बरम् ।
चिन्मात्रमात्मा जीवश्च चिन्मात्रं भूतसंततिः ॥ १३९ ॥
cinmātrameva girayaścinmātraṃ jagadambaram ,
cinmātramātmā jīvaśca cinmātraṃ bhūtasaṃtatiḥ 139
139. cinmātram eva girayaḥ ca cinmātram jagat ambaram
cinmātram ātmā jīvaḥ ca cinmātram bhūtasaṃtatiḥ
139. girayaḥ cinmātram eva jagat ambaram cinmātram
ātmā jīvaḥ ca cinmātram bhūtasaṃtatiḥ cinmātram
139. Mountains are indeed merely consciousness (cit). The sky of the world is merely consciousness (cit). The Self (ātman) and the individual soul (jīva) are merely consciousness (cit). And the multitude of beings are merely consciousness (cit).
चिद्व्योममात्रादितरत्सर्गादौ सर्ववेदने ।
भिन्नस्वर्गे पुरे वापि किं संभवति कथ्यताम् ॥ १४० ॥
cidvyomamātrāditaratsargādau sarvavedane ,
bhinnasvarge pure vāpi kiṃ saṃbhavati kathyatām 140
140. cidvyomamātrāt itarat sargādau sarvavedane
bhinnasvarge pure vā api kim saṃbhavati kathyatām
140. sargādau sarvavedane bhinnasvarge vā pure api
cidvyomamātrāt itarat kim saṃbhavati kathyatām
140. Apart from the mere ether of consciousness (cidvyomamātra), what else could possibly exist - whether at the beginning of creation, in all experience (sarvavedana), in a distinct heaven, or even in a city? Let it be explained!
आकाशं परमाकाशं ब्रह्माकाशं जगच्चितिः ।
इति पर्यायनामानि तत्र पादपवृक्षवत् ॥ १४१ ॥
ākāśaṃ paramākāśaṃ brahmākāśaṃ jagaccitiḥ ,
iti paryāyanāmāni tatra pādapavṛkṣavat 141
141. ākāśam paramākāśam brahmākāśam jagat citiḥ
iti paryāyanāmāni tatra pādapavṛkṣavat
141. ākāśam paramākāśam brahmākāśam jagat citiḥ
iti tatra paryāyanāmāni pādapavṛkṣavat
141. Space (ākāśa), supreme space (paramākāśa), Brahman-space (brahmākāśa), and world-consciousness (jagacciti) – these are synonymous terms there, just like 'plant' and 'tree'.
एवं द्वौ स्वप्नसंकल्पमायाभिः स्वनुभूयते ।
तदा किल चिदाकाशमेव भाति जगत्तया ॥ १४२ ॥
evaṃ dvau svapnasaṃkalpamāyābhiḥ svanubhūyate ,
tadā kila cidākāśameva bhāti jagattayā 142
142. evam dvau svapnasaṅkalpamāyābhiḥ svanubhūyate
tadā kila cit ākāśam eva bhāti jagattayā
142. evam dvau svapnasaṅkalpamāyābhiḥ svanubhūyate
tadā kila cit ākāśam eva jagattayā bhāti
142. In this way, these two (aspects of reality or experience) are experienced through dreams, volitions (saṅkalpa), and illusion (māyā). At that time, indeed, the very space of consciousness (cidākāśa) appears as the world (jagat).
यथैतत्संविदाकाशं स्वप्ने भाति जगद्वपुः ।
तथेदं जाग्रदाख्येऽपि स्वप्ने भाति तदेव नः ॥ १४३ ॥
yathaitatsaṃvidākāśaṃ svapne bhāti jagadvapuḥ ,
tathedaṃ jāgradākhye'pi svapne bhāti tadeva naḥ 143
143. yathā etat saṃvit ākāśam svapne bhāti jagat vapuḥ
tathā idam jāgrat ākhye api svapne bhāti tat eva naḥ
143. yathā etat saṃvit ākāśam svapne jagat vapuḥ bhāti
tathā idam jāgrat ākhye api svapne naḥ tat eva bhāti
143. Just as this space of consciousness (saṃvidākāśa) appears as the body of the world (jagat) in a dream, so too does this (waking experience), even in what is called the waking state, appear to us as merely that (dream-like reality).
यथा स्वप्नपुरे चित्खं वर्जयित्वेतरत्क्वचित् ।
न किंचित्संभवत्येवं जाग्रत्येवं महाचितः ॥ १४४ ॥
yathā svapnapure citkhaṃ varjayitvetaratkvacit ,
na kiṃcitsaṃbhavatyevaṃ jāgratyevaṃ mahācitaḥ 144
144. yathā svapnapure cit kham varjayitvā itarat kvacit
na kiñcit saṃbhavati evam jāgrati evam mahācitaḥ
144. yathā svapnapure cit kham varjayitvā itarat kvacit
na kiñcit saṃbhavati evam jāgrati evam mahācitaḥ
144. Just as in a dream-city nothing whatsoever exists anywhere apart from the space of consciousness (citkha), so too in the waking state is it for the Great Consciousness (mahācit).
यतो न संभवत्यन्यच्चेत्यं किंचित्ततोऽखिलम् ।
चित्तं संचेत्यमप्येतदचेत्यं सज्जगत्स्थितम् ॥ १४५ ॥
yato na saṃbhavatyanyaccetyaṃ kiṃcittato'khilam ,
cittaṃ saṃcetyamapyetadacetyaṃ sajjagatsthitam 145
145. yato na saṃbhavati anyat cetyaṃ kiṃcit tataḥ akhilam
cittaṃ saṃcetyam api etat acetyam sat jagat sthitam
145. yato anyat cetyaṃ kiṃcit na saṃbhavati tataḥ etat
akhilam saṃcetyam api cittam acetyam sat jagat sthitam
145. Since nothing else perceivable is possible beyond that (ultimate reality), therefore, this entire mind, even though it is itself an object of perception, truly exists as the imperceptible world.
परमाकाशकलनं त्रिजगत्स्वयमुत्थितम् ।
स्वप्नवद्विद्धि चिद्व्योम्नि न त्वेतद्द्वैतवत्स्थितम् ॥ १४६ ॥
paramākāśakalanaṃ trijagatsvayamutthitam ,
svapnavadviddhi cidvyomni na tvetaddvaitavatsthitam 146
146. paramākāśakalanaṃ trijagat svayam utthitam svapnavat
viddhi cidvyomni na tu etat dvaitavat sthitam
146. paramākāśakalanaṃ svayam utthitam trijagat cidvyomni
svapnavat viddhi tu etat dvaitavat sthitam na
146. Know that this triple world, which has arisen spontaneously as a manifestation of the supreme space (paramākāśa), exists like a dream within the space of consciousness (cit-vyoman); it does not, however, exist as a duality.
यथा चिद्व्योममात्रात्म स्वप्ने घटपटादिकम् ।
सर्गादावेव सर्गोऽयं तथा चिद्व्योममात्रकम् ॥ १४७ ॥
yathā cidvyomamātrātma svapne ghaṭapaṭādikam ,
sargādāveva sargo'yaṃ tathā cidvyomamātrakam 147
147. yathā cidvyomamātrātman svapne ghaṭapaṭādikam
sargādau eva sargaḥ ayam tathā cidvyomamātrakam
147. yathā svapne ghaṭapaṭādikam cidvyomamātrātma
tathā ayam sargaḥ sargādau eva cidvyomamātrakam
147. Just as in a dream, objects like pots, clothes, and so on are merely the nature of the space of consciousness (cit-vyoman), so too is this creation (sarga) at its very beginning merely the space of consciousness (cit-vyoman).
शुद्धसंवित्तिमात्रत्वादृतेऽन्यत्स्वप्नपत्तने ।
यथा न विद्यते किंचित्तथास्मिन्भुवनत्रये ॥ १४८ ॥
śuddhasaṃvittimātratvādṛte'nyatsvapnapattane ,
yathā na vidyate kiṃcittathāsminbhuvanatraye 148
148. śuddhasaṃvittimātratvāt ṛte anyat svapnapattane
yathā na vidyate kiṃcit tathā asmin bhuvanatraye
148. yathā svapnapattane śuddhasaṃvittimātratvāt ṛte
anyat kiṃcit na vidyate tathā asmin bhuvanatraye
148. Just as nothing whatsoever exists in a dream-city (svapnapattana) apart from the mere nature of pure consciousness, so too is it in this triple world.
याः काश्चन दृशो ये ये भावाभावास्त्रिकालगाः ।
सदेशकालचित्तास्तत्सर्वं चिद्व्योममात्रकम् ॥ १४९ ॥
yāḥ kāścana dṛśo ye ye bhāvābhāvāstrikālagāḥ ,
sadeśakālacittāstatsarvaṃ cidvyomamātrakam 149
149. yāḥ kāścana dṛśaḥ ye ye bhāvābhāvāḥ trikālagaḥ
sadeśakālacittāḥ tat sarvam citvyomamātrakam
149. yāḥ kāścana dṛśaḥ,
ye ye trikālagaḥ bhāvābhāvāḥ,
sadeśakālacittāḥ (ca),
tat sarvam citvyomamātrakam asti.
149. Whatever perceptions there are, whatever states of existence and non-existence that span the three times (past, present, and future), along with their specific places, times, and mental associations – all of that is nothing but the expanse of pure consciousness.
स एष देवः कथितो यः परः परमार्थतः ।
यस्त्वं सोऽहमशेषं वा जगदेव च योऽखिलः ॥ १५० ॥
sa eṣa devaḥ kathito yaḥ paraḥ paramārthataḥ ,
yastvaṃ so'hamaśeṣaṃ vā jagadeva ca yo'khilaḥ 150
150. saḥ eṣaḥ devaḥ kathitaḥ yaḥ paraḥ paramārthataḥ yaḥ
tvam saḥ aham aśeṣam vā jagat eva ca yaḥ akhilaḥ
150. eṣaḥ saḥ devaḥ yaḥ paramārthataḥ paraḥ (asti) (saḥ) kathitaḥ.
yaḥ tvam saḥ aham,
vā aśeṣam jagat eva ca yaḥ akhilaḥ (saḥ eva asti).
150. This very divine being (deva) is declared to be that which is supreme (para) in ultimate reality (paramārthataḥ). He who is 'you' is also 'I,' and indeed, He is the entire universe, He who is all-pervading.
सर्वस्य वस्तुजातस्य जगतोऽन्यस्य ते मम ।
देहो हि चेतनाकाशे परमात्मैव नेतरत् ॥ १५१ ॥
sarvasya vastujātasya jagato'nyasya te mama ,
deho hi cetanākāśe paramātmaiva netarat 151
151. sarvasya vastujātasya jagataḥ anyasya te mama
dehaḥ hi cetanākāśe paramātmā eva na itarat
151. sarvasya vastujātasya,
jagataḥ,
anyasya,
te,
mama (ca) dehaḥ hi cetanākāśe paramātmā eva,
na itarat.
151. For all existing things, for the universe, for others, for you, and for me - the body (deha) is truly nothing but the supreme Self (paramātman) within the expanse of consciousness (cetanākāśa), and not anything else.
संकल्पने स्वप्नपुरे शरीरं चिद्व्योमतोऽन्यन्न यथास्ति किंचित् ।
तथेह सर्गे प्रथमैकर्सगान्मुने प्रभृत्यस्ति न रूपमन्यत् ॥ १५२ ॥
saṃkalpane svapnapure śarīraṃ cidvyomato'nyanna yathāsti kiṃcit ,
tatheha sarge prathamaikarsagānmune prabhṛtyasti na rūpamanyat 152
152. saṅkalpane svapnapure śarīram
citvyomataḥ anyat na yathā asti kiñcit
tathā iha sarge prathamaikasargāt
mune prabhṛti asti na rūpam anyat
152. yathā saṅkalpane svapnapure śarīram citvyomataḥ anyat kiñcit na asti,
tathā mune,
iha sarge prathamaikasargāt prabhṛti anyat rūpam na asti.
152. Just as in a mental conception (saṅkalpana) or a dream-city (svapnapura), the body is nothing other than the expanse of consciousness (cit-vyoman), similarly, O sage, in this creation (sarga), from the very first unique creation, no other form has ever existed.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 (current chapter) 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