योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-30
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ईश्वर उवाच ।
एवं सर्वमिदं विश्वं परमात्मैव केवलम् ।
ब्रह्मैव परमाकाशमेष देवः परः स्मृतः ॥ १ ॥
एवं सर्वमिदं विश्वं परमात्मैव केवलम् ।
ब्रह्मैव परमाकाशमेष देवः परः स्मृतः ॥ १ ॥
īśvara uvāca ,
evaṃ sarvamidaṃ viśvaṃ paramātmaiva kevalam ,
brahmaiva paramākāśameṣa devaḥ paraḥ smṛtaḥ 1
evaṃ sarvamidaṃ viśvaṃ paramātmaiva kevalam ,
brahmaiva paramākāśameṣa devaḥ paraḥ smṛtaḥ 1
1.
īśvara uvāca evam sarvam idam viśvam paramātmā eva
kevalam brahma eva paramākāśam eṣaḥ devaḥ paraḥ smṛtaḥ
kevalam brahma eva paramākāśam eṣaḥ devaḥ paraḥ smṛtaḥ
1.
īśvara uvāca evam idam sarvam viśvam paramātmā eva
kevalam brahma eva paramākāśam eṣaḥ paraḥ devaḥ smṛtaḥ
kevalam brahma eva paramākāśam eṣaḥ paraḥ devaḥ smṛtaḥ
1.
Īśvara said: "Indeed, this entire universe is solely the Supreme Self (ātman) and exclusively Brahman, which is the ultimate space. This [Brahman/Supreme Self] is remembered as the supreme deity."
तदेतत्पूजनं श्रेयस्तस्मात्सर्वमवाप्यते ।
तदेव सर्गभूः सर्वमिदं तस्मिन्व्यवस्थितम् ॥ २ ॥
तदेव सर्गभूः सर्वमिदं तस्मिन्व्यवस्थितम् ॥ २ ॥
tadetatpūjanaṃ śreyastasmātsarvamavāpyate ,
tadeva sargabhūḥ sarvamidaṃ tasminvyavasthitam 2
tadeva sargabhūḥ sarvamidaṃ tasminvyavasthitam 2
2.
tat etat pūjanam śreyaḥ tasmāt sarvam avāpyate
tat eva sargabhūḥ sarvam idam tasmin vyavasthitam
tat eva sargabhūḥ sarvam idam tasmin vyavasthitam
2.
etat pūjanam tat śreyaḥ tasmāt sarvam avāpyate
tat eva sargabhūḥ idam sarvam tasmin vyavasthitam
tat eva sargabhūḥ idam sarvam tasmin vyavasthitam
2.
This [worship of Brahman] is the ultimate good; from it, everything is attained. That [Brahman] alone is the source of creation, and all this [universe] is established within it.
अकृत्रिममनाद्यन्तमद्वितीयमखण्डितम् ।
अवहिःसाधनासाध्यं सुखं तस्मादवाप्यते ॥ ३ ॥
अवहिःसाधनासाध्यं सुखं तस्मादवाप्यते ॥ ३ ॥
akṛtrimamanādyantamadvitīyamakhaṇḍitam ,
avahiḥsādhanāsādhyaṃ sukhaṃ tasmādavāpyate 3
avahiḥsādhanāsādhyaṃ sukhaṃ tasmādavāpyate 3
3.
akṛtrimam anādyantam advitīyam akhaṇḍitam
vahiḥsādhanāsādhyam sukham tasmāt avāpyate
vahiḥsādhanāsādhyam sukham tasmāt avāpyate
3.
tasmāt akṛtrimam anādyantam advitīyam
akhaṇḍitam vahiḥsādhanāsādhyam sukham avāpyate
akhaṇḍitam vahiḥsādhanāsādhyam sukham avāpyate
3.
From that [Brahman], one obtains a happiness that is natural, without beginning or end, non-dual, undivided, and unachievable by external means.
प्रबुद्धस्त्वं मुनिश्रेष्ठ तेनेदं तव कथ्यते ।
नातिदेवार्चने योग्यः पुष्पधूपचयो महान् ॥ ४ ॥
नातिदेवार्चने योग्यः पुष्पधूपचयो महान् ॥ ४ ॥
prabuddhastvaṃ muniśreṣṭha tenedaṃ tava kathyate ,
nātidevārcane yogyaḥ puṣpadhūpacayo mahān 4
nātidevārcane yogyaḥ puṣpadhūpacayo mahān 4
4.
prabuddhaḥ tvam muniśreṣṭha tena idam tava kathyate
na atidevarcane yogyaḥ puṣpadhūpacayaḥ mahān
na atidevarcane yogyaḥ puṣpadhūpacayaḥ mahān
4.
muniśreṣṭha tvam prabuddhaḥ tena idam tava kathyate
mahān puṣpadhūpacayaḥ atidevarcane na yogyaḥ
mahān puṣpadhūpacayaḥ atidevarcane na yogyaḥ
4.
O best among sages, since you are awakened (prabuddha), this [teaching] is being imparted to you. A vast collection of flowers and incense is not appropriate for merely superficial or excessive deity worship.
अव्युत्पन्नधियो ये हि बालपेलवचेतसः ।
कृत्रिमार्चामयं तेषां देवार्चनमुदाहृतम् ॥ ५ ॥
कृत्रिमार्चामयं तेषां देवार्चनमुदाहृतम् ॥ ५ ॥
avyutpannadhiyo ye hi bālapelavacetasaḥ ,
kṛtrimārcāmayaṃ teṣāṃ devārcanamudāhṛtam 5
kṛtrimārcāmayaṃ teṣāṃ devārcanamudāhṛtam 5
5.
avyutpannadhiyaḥ ye hi bālapelavacetasaḥ
kṛtrimārcāmayam teṣām devārcanam udāhṛtam
kṛtrimārcāmayam teṣām devārcanam udāhṛtam
5.
ye avyutpannadhiyaḥ bālapelavacetasaḥ hi
teṣām kṛtrimārcāmayam devārcanam udāhṛtam
teṣām kṛtrimārcāmayam devārcanam udāhṛtam
5.
Indeed, for those whose intellects are undeveloped and whose minds are delicate like children, the worship of deities through artificial idols is declared.
शमबोधाद्यभावे हि पुष्पाद्यैर्वार्चयन्ति हि ।
मिथ्यैव कल्पितैरेवमाकारे कल्पितात्मके ॥ ६ ॥
मिथ्यैव कल्पितैरेवमाकारे कल्पितात्मके ॥ ६ ॥
śamabodhādyabhāve hi puṣpādyairvārcayanti hi ,
mithyaiva kalpitairevamākāre kalpitātmake 6
mithyaiva kalpitairevamākāre kalpitātmake 6
6.
śamabodhādyabhāve hi puṣpādyaiḥ vā arcayanti hi
mithyā eva kalpitaiḥ evam ākāre kalpitātmake
mithyā eva kalpitaiḥ evam ākāre kalpitātmake
6.
śamabodhādyabhāve hi (janāḥ) puṣpādyaiḥ vā kalpitaiḥ
eva mithyā evam kalpitātmake ākāre hi arcayanti
eva mithyā evam kalpitātmake ākāre hi arcayanti
6.
Indeed, in the absence of inner peace (śama) and true knowledge (bodha) etc., they perform worship using flowers and other similar offerings. They worship, in this manner, with merely fabricated things directed towards a form that is itself of an imagined nature.
स्वसंकल्पकृतैः कृत्वा क्रमैरर्चनमादृताः ।
बालाः संतोषमायान्ति पुष्पधूपलवार्चनैः ॥ ७ ॥
बालाः संतोषमायान्ति पुष्पधूपलवार्चनैः ॥ ७ ॥
svasaṃkalpakṛtaiḥ kṛtvā kramairarcanamādṛtāḥ ,
bālāḥ saṃtoṣamāyānti puṣpadhūpalavārcanaiḥ 7
bālāḥ saṃtoṣamāyānti puṣpadhūpalavārcanaiḥ 7
7.
svasaṅkalpakṛtaiḥ kṛtvā kramaiḥ arcanam ādṛtāḥ
bālāḥ saṃtoṣam āyānti puṣpadhūpalavārcanaiḥ
bālāḥ saṃtoṣam āyānti puṣpadhūpalavārcanaiḥ
7.
ādṛtāḥ bālāḥ svasaṅkalpakṛtaiḥ kramaiḥ arcanam
kṛtvā puṣpadhūpalavārcanaiḥ saṃtoṣam āyānti
kṛtvā puṣpadhūpalavārcanaiḥ saṃtoṣam āyānti
7.
Childish people (bālāḥ), who are engaged in worship (arcanam) performed with rites (krama) devised by their own imagination (saṃkalpa), attain contentment (saṃtoṣa) through offerings of flowers, incense, and water.
स्वसंकल्पकृतैरर्थैः कृत्वा देवार्चनं मुधा ।
यतः कुतश्चिन्मिथ्यात्म फलमात्रं नयन्ति ते ॥ ८ ॥
यतः कुतश्चिन्मिथ्यात्म फलमात्रं नयन्ति ते ॥ ८ ॥
svasaṃkalpakṛtairarthaiḥ kṛtvā devārcanaṃ mudhā ,
yataḥ kutaścinmithyātma phalamātraṃ nayanti te 8
yataḥ kutaścinmithyātma phalamātraṃ nayanti te 8
8.
svasaṅkalpakṛtaiḥ arthaiḥ kṛtvā devārcanam mudhā
yataḥ kutaścit mithyātma phalamātram nayanti te
yataḥ kutaścit mithyātma phalamātram nayanti te
8.
te svasaṅkalpakṛtaiḥ arthaiḥ devārcanam kṛtvā mudhā
(tasmāt) yataḥ kutaścit mithyātma phalamātram nayanti
(tasmāt) yataḥ kutaścit mithyātma phalamātram nayanti
8.
Having performed deity worship (devārcana) in vain (mudhā) with offerings devised by their own imagination (saṃkalpa), they obtain merely a result (phala) that is itself illusory, originating from any source whatsoever.
पुष्पधूपार्चनं ब्रह्मन्कल्पितं बालबुद्धिषु ।
यत्स्याद्भवादृशां योग्यमर्चनं तद्वदाम्यहम् ॥ ९ ॥
यत्स्याद्भवादृशां योग्यमर्चनं तद्वदाम्यहम् ॥ ९ ॥
puṣpadhūpārcanaṃ brahmankalpitaṃ bālabuddhiṣu ,
yatsyādbhavādṛśāṃ yogyamarcanaṃ tadvadāmyaham 9
yatsyādbhavādṛśāṃ yogyamarcanaṃ tadvadāmyaham 9
9.
puṣpadhūpārcanam brahman kalpitam bālabuddhiṣu
yat syāt bhavādṛśām yogyam arcanam tat vadāmi aham
yat syāt bhavādṛśām yogyam arcanam tat vadāmi aham
9.
brahman puṣpadhūpārcanam bālabuddhiṣu kalpitam
yat bhavādṛśām yogyam arcanam syāt aham tat vadāmi
yat bhavādṛśām yogyam arcanam syāt aham tat vadāmi
9.
O Brahmin (brahman), offering flowers and incense is conceived for those with childish intellects. I will explain that form of worship which is suitable for persons like you.
अस्मदादिस्त्वसौ कश्चिद्देवो मतिमतां वर ।
देवस्त्रिभुवनाधारः परमात्मैव नेतरत् ॥ १० ॥
देवस्त्रिभुवनाधारः परमात्मैव नेतरत् ॥ १० ॥
asmadādistvasau kaściddevo matimatāṃ vara ,
devastribhuvanādhāraḥ paramātmaiva netarat 10
devastribhuvanādhāraḥ paramātmaiva netarat 10
10.
asmadādiḥ tu asau kaścit devaḥ matimatām vara
devaḥ tribhuvanādhāraḥ paramātmā eva na itarat
devaḥ tribhuvanādhāraḥ paramātmā eva na itarat
10.
matimatām vara asau asmadādiḥ kaścit devaḥ tu
devaḥ tribhuvanādhāraḥ eva paramātmā itarat na
devaḥ tribhuvanādhāraḥ eva paramātmā itarat na
10.
O best among the wise, any deity (deva) conceived as 'like us' (i.e., having human-like qualities) is merely some form. The true divine (deva), the support of the three worlds, is solely the Supreme Self (paramātman), nothing else.
शिवः सर्वपदातीतः सर्वसंकल्पनातिगः ।
सर्वसंकल्पवलितो न सर्वो न च सर्वकः ॥ ११ ॥
सर्वसंकल्पवलितो न सर्वो न च सर्वकः ॥ ११ ॥
śivaḥ sarvapadātītaḥ sarvasaṃkalpanātigaḥ ,
sarvasaṃkalpavalito na sarvo na ca sarvakaḥ 11
sarvasaṃkalpavalito na sarvo na ca sarvakaḥ 11
11.
śivaḥ sarvapadātītaḥ sarvasaṅkalpanātigaḥ
sarvasaṅkalpavalitaḥ na sarvaḥ na ca sarvakaḥ
sarvasaṅkalpavalitaḥ na sarvaḥ na ca sarvakaḥ
11.
śivaḥ sarvapadātītaḥ sarvasaṅkalpanātigaḥ
sarvasaṅkalpavalitaḥ na sarvaḥ ca na sarvakaḥ
sarvasaṅkalpavalitaḥ na sarvaḥ ca na sarvakaḥ
11.
Śiva is beyond all designations and transcends all conceptualizations. He is encompassed by all concepts, yet He is not everything (sarva), nor is He merely an all-encompassing entity (sarvaka).
दिक्कालाद्यनवच्छिन्नः सर्वारम्भप्रकाशकृत् ।
चिन्मात्रमूर्तिरमलो देव इत्युच्यते मुने ॥ १२ ॥
चिन्मात्रमूर्तिरमलो देव इत्युच्यते मुने ॥ १२ ॥
dikkālādyanavacchinnaḥ sarvārambhaprakāśakṛt ,
cinmātramūrtiramalo deva ityucyate mune 12
cinmātramūrtiramalo deva ityucyate mune 12
12.
dikkālādynavacchinnaḥ sarvārambhaprakāśakṛt
cinmātramūrtiḥ amalaḥ devaḥ iti ucyate mune
cinmātramūrtiḥ amalaḥ devaḥ iti ucyate mune
12.
mune dikkālādynavacchinnaḥ sarvārambhaprakāśakṛt
cinmātramūrtiḥ amalaḥ devaḥ iti ucyate
cinmātramūrtiḥ amalaḥ devaḥ iti ucyate
12.
O sage (muni)! This pure, unstained deity (deva), whose form is pure consciousness, who is unconstrained by directions (dik), time (kāla), and so on, and who initiates and illumines all undertakings, is thus spoken of.
संवित्सर्वकलातीता सर्वभावान्तरस्थिता ।
सर्वसत्ताप्रदा देवी सर्वसत्तापहारिणी ॥ १३ ॥
सर्वसत्ताप्रदा देवी सर्वसत्तापहारिणी ॥ १३ ॥
saṃvitsarvakalātītā sarvabhāvāntarasthitā ,
sarvasattāpradā devī sarvasattāpahāriṇī 13
sarvasattāpradā devī sarvasattāpahāriṇī 13
13.
saṃvit sarvakalātītā sarvabhāvantarasthitā
sarvasattāpradā devī sarvasattāpahāriṇī
sarvasattāpradā devī sarvasattāpahāriṇī
13.
saṃvit sarvakalātītā sarvabhāvantarasthitā
sarvasattāpradā devī sarvasattāpahāriṇī
sarvasattāpradā devī sarvasattāpahāriṇī
13.
The supreme consciousness (saṃvit) transcends all divisions, residing within all states of existence. The Goddess both grants all being and removes all being.
ब्रह्म ब्रह्मन्सदसतोर्मध्यं तद्देव उच्यते ।
परमात्मपराभिख्यं तत्सदोमित्युदाहृतम् ॥ १४ ॥
परमात्मपराभिख्यं तत्सदोमित्युदाहृतम् ॥ १४ ॥
brahma brahmansadasatormadhyaṃ taddeva ucyate ,
paramātmaparābhikhyaṃ tatsadomityudāhṛtam 14
paramātmaparābhikhyaṃ tatsadomityudāhṛtam 14
14.
brahma brahman sat asatoḥ madhyam tat devaḥ ucyate
paramātmaparābhikhyam tat sat om iti udāhṛtam
paramātmaparābhikhyam tat sat om iti udāhṛtam
14.
brahma brahman sat asatoḥ madhyam tat devaḥ ucyate
paramātmaparābhikhyam tat sat om iti udāhṛtam
paramātmaparābhikhyam tat sat om iti udāhṛtam
14.
O Brahman (brahman), that which is the essence between existence (sat) and non-existence (asat) is referred to as the divine. That, bearing the supreme name (parābhikhyam) of the supreme Self (paramātman), is proclaimed as 'Sat' and 'Om'.
महासत्तास्वभावेन सर्वत्र समतां गतम् ।
महाचिदिति संप्रोक्तं परमार्थ इति श्रुतम् ॥ १५ ॥
महाचिदिति संप्रोक्तं परमार्थ इति श्रुतम् ॥ १५ ॥
mahāsattāsvabhāvena sarvatra samatāṃ gatam ,
mahāciditi saṃproktaṃ paramārtha iti śrutam 15
mahāciditi saṃproktaṃ paramārtha iti śrutam 15
15.
mahāsattāsvabhāvena sarvatra samatām gatam
mahācit iti saṃproktam paramārthaḥ iti śrutam
mahācit iti saṃproktam paramārthaḥ iti śrutam
15.
mahāsattāsvabhāvena sarvatra samatām gatam
mahācit iti saṃproktam paramārthaḥ iti śrutam
mahācit iti saṃproktam paramārthaḥ iti śrutam
15.
By its very nature of supreme existence, it has attained sameness (samatā) everywhere. It is thus proclaimed as 'great consciousness' and is known as 'supreme reality (paramārtha)'.
स्थितं सर्वत्र सर्वं तु लतास्वन्तर्यथा रसः ।
सत्तासामान्यरूपेण महासत्तात्मनापि च ॥ १६ ॥
सत्तासामान्यरूपेण महासत्तात्मनापि च ॥ १६ ॥
sthitaṃ sarvatra sarvaṃ tu latāsvantaryathā rasaḥ ,
sattāsāmānyarūpeṇa mahāsattātmanāpi ca 16
sattāsāmānyarūpeṇa mahāsattātmanāpi ca 16
16.
sthitam sarvatra sarvam tu latāsu antar yathā
rasaḥ sattāsāmānyarūpeṇa mahāsattātmanā api ca
rasaḥ sattāsāmānyarūpeṇa mahāsattātmanā api ca
16.
sarvam tu sarvatra sthitam yathā latāsu antar rasaḥ
[tathā] sattāsāmānyarūpeṇa api ca mahāsattātmanā [sthitam]
[tathā] sattāsāmānyarūpeṇa api ca mahāsattātmanā [sthitam]
16.
Indeed, everything (sarvam) is situated everywhere, just as sap (rasa) resides within creepers. This manifests in the form of general existence and also as the very essence (ātman) of supreme existence.
यच्चित्तत्त्वमरुन्धत्या यच्चित्तत्त्वं तवानघ ।
यच्चित्तत्त्वं च पार्वत्या यच्चित्तत्त्वं गणेषु च ॥ १७ ॥
यच्चित्तत्त्वं च पार्वत्या यच्चित्तत्त्वं गणेषु च ॥ १७ ॥
yaccittattvamarundhatyā yaccittattvaṃ tavānagha ,
yaccittattvaṃ ca pārvatyā yaccittattvaṃ gaṇeṣu ca 17
yaccittattvaṃ ca pārvatyā yaccittattvaṃ gaṇeṣu ca 17
17.
yat cit-tattvam arundhatyāḥ yat cit-tattvam tava anagha
yat cit-tattvam ca pārvatyāḥ yat cit-tattvam gaṇeṣu ca
yat cit-tattvam ca pārvatyāḥ yat cit-tattvam gaṇeṣu ca
17.
anagha,
yat cit-tattvam arundhatyāḥ,
yat cit-tattvam tava,
ca yat cit-tattvam pārvatyāḥ,
ca yat cit-tattvam gaṇeṣu.
yat cit-tattvam arundhatyāḥ,
yat cit-tattvam tava,
ca yat cit-tattvam pārvatyāḥ,
ca yat cit-tattvam gaṇeṣu.
17.
The essence of consciousness (cit-tattva) that resides in Arundhatī, the essence of consciousness (cit-tattva) that resides in you, O sinless one, and the essence of consciousness (cit-tattva) that resides in Pārvatī, and the essence of consciousness (cit-tattva) that resides among the Gaṇas (celestial attendants).
चित्तत्त्वं यन्ममेदं च चित्तत्त्वं यज्जगत्रये ।
तद्देव इति तत्त्वज्ञा विदुरुत्तमबुद्धयः ॥ १८ ॥
तद्देव इति तत्त्वज्ञा विदुरुत्तमबुद्धयः ॥ १८ ॥
cittattvaṃ yanmamedaṃ ca cittattvaṃ yajjagatraye ,
taddeva iti tattvajñā viduruttamabuddhayaḥ 18
taddeva iti tattvajñā viduruttamabuddhayaḥ 18
18.
cit-tattvam yat mama idam ca cit-tattvam yat jagat-traye
tat devaḥ iti tattva-jñāḥ viduḥ uttama-buddhayaḥ
tat devaḥ iti tattva-jñāḥ viduḥ uttama-buddhayaḥ
18.
yat cit-tattvam mama,
ca idam,
yat cit-tattvam jagat-traye,
tat devaḥ iti uttama-buddhayaḥ tattva-jñāḥ viduḥ.
ca idam,
yat cit-tattvam jagat-traye,
tat devaḥ iti uttama-buddhayaḥ tattva-jñāḥ viduḥ.
18.
That essence of consciousness (cit-tattva) which is mine, and this (universe), and that essence of consciousness (cit-tattva) which pervades the three worlds – that very thing, say the knowers of reality (tattva-jñāḥ) with excellent intellects, is God.
पादपाण्यादिमानन्यो यो वा देवः प्रकल्प्यते ।
संविन्मात्रादृते ब्रह्मन्किंसारः किल कथ्यताम् ॥ १९ ॥
संविन्मात्रादृते ब्रह्मन्किंसारः किल कथ्यताम् ॥ १९ ॥
pādapāṇyādimānanyo yo vā devaḥ prakalpyate ,
saṃvinmātrādṛte brahmankiṃsāraḥ kila kathyatām 19
saṃvinmātrādṛte brahmankiṃsāraḥ kila kathyatām 19
19.
pāda-pāṇi-ādi-mān anyaḥ yaḥ vā devaḥ prakalpyate
saṃvit-mātrāt ṛte brahman kim-sāraḥ kila kathyatām
saṃvit-mātrāt ṛte brahman kim-sāraḥ kila kathyatām
19.
brahman,
pāda-pāṇi-ādi-mān anyaḥ yaḥ vā devaḥ prakalpyate,
saṃvit-mātrāt ṛte kila kim-sāraḥ,
kathyatām.
pāda-pāṇi-ādi-mān anyaḥ yaḥ vā devaḥ prakalpyate,
saṃvit-mātrāt ṛte kila kim-sāraḥ,
kathyatām.
19.
Any other deity, O (brahman), who is conceived of as having feet, hands, and the like, apart from mere consciousness (saṃvit-mātra), what essence does such a deity truly possess? Let it be explained.
चिन्मात्रमेव संसारसारः सकलसारताम् ।
गतः स देवः सर्वोऽहं तस्मात्सर्वमवाप्यते ॥ २० ॥
गतः स देवः सर्वोऽहं तस्मात्सर्वमवाप्यते ॥ २० ॥
cinmātrameva saṃsārasāraḥ sakalasāratām ,
gataḥ sa devaḥ sarvo'haṃ tasmātsarvamavāpyate 20
gataḥ sa devaḥ sarvo'haṃ tasmātsarvamavāpyate 20
20.
cit-mātram eva saṃsāra-sāraḥ sakala-sāratām gataḥ
saḥ devaḥ sarvaḥ aham tasmāt sarvam avāpyate
saḥ devaḥ sarvaḥ aham tasmāt sarvam avāpyate
20.
cit-mātram eva saṃsāra-sāraḥ sakala-sāratām gataḥ saḥ devaḥ,
aham sarvaḥ.
tasmāt sarvam avāpyate.
aham sarvaḥ.
tasmāt sarvam avāpyate.
20.
Mere consciousness (cit-mātra) alone is the essence of existence (saṃsāra) and has attained the state of being the essence of everything. That God is all, and I am all. Therefore, everything is attained.
न स दूरे स्थितो ब्रह्मन्न दुष्प्रापः स कस्यचित् ।
संस्थितः स सदा देहे सर्वत्रैव च खे तथा ॥ २१ ॥
संस्थितः स सदा देहे सर्वत्रैव च खे तथा ॥ २१ ॥
na sa dūre sthito brahmanna duṣprāpaḥ sa kasyacit ,
saṃsthitaḥ sa sadā dehe sarvatraiva ca khe tathā 21
saṃsthitaḥ sa sadā dehe sarvatraiva ca khe tathā 21
21.
na saḥ dūre sthitaḥ brahman na duṣprāpaḥ saḥ kasyacit
saṃsthitaḥ saḥ sadā dehe sarvatra eva ca khe tathā
saṃsthitaḥ saḥ sadā dehe sarvatra eva ca khe tathā
21.
brahman saḥ dūre na sthitaḥ saḥ kasyacit na duṣprāpaḥ
saḥ sadā dehe saṃsthitaḥ tathā ca sarvatra khe eva
saḥ sadā dehe saṃsthitaḥ tathā ca sarvatra khe eva
21.
O Brahmin, He is not situated far away, nor is He difficult for anyone to attain. He is always present within the body, and similarly, He is present everywhere in space.
स करोति स चाश्नाति स बिभर्ति प्रयाति च ।
सनिःश्वसिति संवेत्तासोऽङ्गान्यङ्गानि वेत्ति च ॥ २२ ॥
सनिःश्वसिति संवेत्तासोऽङ्गान्यङ्गानि वेत्ति च ॥ २२ ॥
sa karoti sa cāśnāti sa bibharti prayāti ca ,
saniḥśvasiti saṃvettāso'ṅgānyaṅgāni vetti ca 22
saniḥśvasiti saṃvettāso'ṅgānyaṅgāni vetti ca 22
22.
saḥ karoti saḥ ca aśnāti saḥ bibharti prayāti ca
saḥ niḥśvasiti saṃvettā asau aṅgāni aṅgāni vetti ca
saḥ niḥśvasiti saṃvettā asau aṅgāni aṅgāni vetti ca
22.
saḥ karoti saḥ ca aśnāti saḥ bibharti ca prayāti
saḥ niḥśvasiti asau saṃvettā ca aṅgāni aṅgāni vetti
saḥ niḥśvasiti asau saṃvettā ca aṅgāni aṅgāni vetti
22.
He acts, he enjoys, he sustains, and he moves. He breathes out, and as the comprehensive knower (saṃvettṛ), he knows every limb.
सोऽस्यां विचित्रचेष्टायां प्रकाशिन्यां च तद्वशात् ।
तत्स्वरूपनिबद्धायां पुर्यामास्ते मुनीश्वर ॥ २३ ॥
तत्स्वरूपनिबद्धायां पुर्यामास्ते मुनीश्वर ॥ २३ ॥
so'syāṃ vicitraceṣṭāyāṃ prakāśinyāṃ ca tadvaśāt ,
tatsvarūpanibaddhāyāṃ puryāmāste munīśvara 23
tatsvarūpanibaddhāyāṃ puryāmāste munīśvara 23
23.
saḥ asyām vicitraceṣṭāyām prakāśinyām ca tadvashāt
tatsvarūpanibaddhāyām puryām āste munīśvara
tatsvarūpanibaddhāyām puryām āste munīśvara
23.
munīśvara saḥ asyām vicitraceṣṭāyām prakāśinyām
ca tadvashāt tatsvarūpanibaddhāyām puryām āste
ca tadvashāt tatsvarūpanibaddhāyām puryām āste
23.
O lord of ascetics, He resides in this city (puri) - the body - which is full of diverse activities, manifests (consciousness), is subject to its (the body's or prakṛti's) sway, and is constrained by its own intrinsic nature (svarūpa).
शरीरावसथायां च चलायां तत्प्रसादतः ।
सोऽस्यां गहनकोशायां ह्रद्गुहायां गुहेश्वरः ॥ २४ ॥
सोऽस्यां गहनकोशायां ह्रद्गुहायां गुहेश्वरः ॥ २४ ॥
śarīrāvasathāyāṃ ca calāyāṃ tatprasādataḥ ,
so'syāṃ gahanakośāyāṃ hradguhāyāṃ guheśvaraḥ 24
so'syāṃ gahanakośāyāṃ hradguhāyāṃ guheśvaraḥ 24
24.
śarīrāvasathāyām ca calāyām tatprasādataḥ saḥ
asyām gahanakośāyām hṛd-guhāyām guheśvaraḥ
asyām gahanakośāyām hṛd-guhāyām guheśvaraḥ
24.
ca tatprasādataḥ saḥ asyām śarīrāvasathāyām
calāyām gahanakośāyām hṛd-guhāyām guheśvaraḥ
calāyām gahanakośāyām hṛd-guhāyām guheśvaraḥ
24.
And by His grace, He resides in this body, which is a mutable abode, within its deep sheath, specifically in the cave of the heart, as the Lord of the cave.
मनःषष्ठेन्द्रियाचारसत्तातीतामलात्मनः ।
तस्य संव्यवहारार्थं संज्ञा चिदिति कल्पिता ॥ २५ ॥
तस्य संव्यवहारार्थं संज्ञा चिदिति कल्पिता ॥ २५ ॥
manaḥṣaṣṭhendriyācārasattātītāmalātmanaḥ ,
tasya saṃvyavahārārthaṃ saṃjñā ciditi kalpitā 25
tasya saṃvyavahārārthaṃ saṃjñā ciditi kalpitā 25
25.
manaḥ-ṣaṣṭha-indriya-ācāra-sattā-atīta-amala-ātmanaḥ
tasya saṃvyavahāra-artham saṃjñā cit iti kalpitā
tasya saṃvyavahāra-artham saṃjñā cit iti kalpitā
25.
manaḥ-ṣaṣṭha-indriya-ācāra-sattā-atīta-amala-ātmanaḥ
tasya saṃvyavahāra-artham cit iti saṃjñā kalpitā
tasya saṃvyavahāra-artham cit iti saṃjñā kalpitā
25.
For that pure self (ātman), which transcends the sphere of existence and activity of the mind and the six senses, the designation "consciousness" (Cit) is conceived for the purpose of worldly interaction.
स एष चिन्मयः सूक्ष्मः सर्वव्यापी निरञ्जनः ।
इमं भास्वरमाभासं करोति न करोति च ॥ २६ ॥
इमं भास्वरमाभासं करोति न करोति च ॥ २६ ॥
sa eṣa cinmayaḥ sūkṣmaḥ sarvavyāpī nirañjanaḥ ,
imaṃ bhāsvaramābhāsaṃ karoti na karoti ca 26
imaṃ bhāsvaramābhāsaṃ karoti na karoti ca 26
26.
saḥ eṣaḥ cit-mayaḥ sūkṣmaḥ sarva-vyāpī nirañjanaḥ
imam bhāsvaram ābhāsam karoti na karoti ca
imam bhāsvaram ābhāsam karoti na karoti ca
26.
saḥ eṣaḥ cit-mayaḥ sūkṣmaḥ sarva-vyāpī nirañjanaḥ
imam bhāsvaram ābhāsam karoti ca na karoti ca
imam bhāsvaram ābhāsam karoti ca na karoti ca
26.
That very (consciousness (Cit)), which is full of consciousness, subtle, all-pervading, and undefiled, both creates and does not create this brilliant manifestation.
सा चिदत्यन्तविमला जगदर्थं जगत्क्रियाम् ।
इमां रञ्जयति प्राज्ञ रसेनेव मधुर्लताम् ॥ २७ ॥
इमां रञ्जयति प्राज्ञ रसेनेव मधुर्लताम् ॥ २७ ॥
sā cidatyantavimalā jagadarthaṃ jagatkriyām ,
imāṃ rañjayati prājña raseneva madhurlatām 27
imāṃ rañjayati prājña raseneva madhurlatām 27
27.
sā cit atyanta-vimalā jagat-artham jagat-kriyām
imām rañjayati prājña rasena iva madhuḥ latām
imām rañjayati prājña rasena iva madhuḥ latām
27.
prājña sā atyanta-vimalā cit jagat-artham imām
jagat-kriyām rasena iva madhuḥ latām rañjayati
jagat-kriyām rasena iva madhuḥ latām rañjayati
27.
O wise one, that exceedingly pure consciousness (Cit) enlivens this activity of the world, which exists for the world's sake, just as sap enlivens a sweet creeper.
चारवो ये चमत्काराश्चितश्चिति यथास्थितम् ।
चमत्कुर्वन्ति किल ते तेन केचिन्नभोभिधाः ॥ २८ ॥
चमत्कुर्वन्ति किल ते तेन केचिन्नभोभिधाः ॥ २८ ॥
cāravo ye camatkārāścitaściti yathāsthitam ,
camatkurvanti kila te tena kecinnabhobhidhāḥ 28
camatkurvanti kila te tena kecinnabhobhidhāḥ 28
28.
cāravaḥ ye camatkārāḥ citaḥ citi yathā-sthitam
camat-kurvanti kila te tena kecit nabhas-abhidhāḥ
camat-kurvanti kila te tena kecit nabhas-abhidhāḥ
28.
yathā-sthitam citi citaḥ ye cāravaḥ camatkārāḥ
kila te camat-kurvanti tena kecit nabhas-abhidhāḥ
kila te camat-kurvanti tena kecit nabhas-abhidhāḥ
28.
Those charming and delightful manifestations of consciousness (Cit) which are inherent in consciousness (Cit) itself, indeed cause wonder. Because of that, some of them are called "ether."
केचिज्जीवाभिधानाश्च केचिच्चित्ताभिधानकाः ।
केचित्कलाभिधानाश्च केचिद्देशाभिधानकाः ॥ २९ ॥
केचित्कलाभिधानाश्च केचिद्देशाभिधानकाः ॥ २९ ॥
kecijjīvābhidhānāśca keciccittābhidhānakāḥ ,
kecitkalābhidhānāśca keciddeśābhidhānakāḥ 29
kecitkalābhidhānāśca keciddeśābhidhānakāḥ 29
29.
kecit jīvābhidhānāḥ ca kecit cittābhidhānakāḥ
kecit kalābhidhānāḥ ca kecit deśābhidhānakāḥ
kecit kalābhidhānāḥ ca kecit deśābhidhānakāḥ
29.
kecit jīvābhidhānāḥ ca kecit cittābhidhānakāḥ
kecit kalābhidhānāḥ ca kecit deśābhidhānakāḥ
kecit kalābhidhānāḥ ca kecit deśābhidhānakāḥ
29.
Some are referred to as living beings (jīva), and some as mind (citta). Some are referred to as parts, and some as places.
केचित्क्रियाभिधानाश्च केचिद्रव्याभिधानकाः ।
केचिद्भावविकारादिजात्यौचित्याभिधानकाः ॥ ३० ॥
केचिद्भावविकारादिजात्यौचित्याभिधानकाः ॥ ३० ॥
kecitkriyābhidhānāśca kecidravyābhidhānakāḥ ,
kecidbhāvavikārādijātyaucityābhidhānakāḥ 30
kecidbhāvavikārādijātyaucityābhidhānakāḥ 30
30.
kecit kriyābhidhānāḥ ca kecit dravyābhidhānakāḥ
kecit bhāvavikārādijātyaucityābhidhānakāḥ
kecit bhāvavikārādijātyaucityābhidhānakāḥ
30.
kecit kriyābhidhānāḥ ca kecit dravyābhidhānakāḥ
kecit bhāvavikārādijātyaucityābhidhānakāḥ
kecit bhāvavikārādijātyaucityābhidhānakāḥ
30.
Some are referred to as actions, and some as substances. Others are designated according to their states, modifications, classes, appropriateness, and so forth.
प्रकाशाभिधानाः केचित्केचिच्छैलतमोभिधाः ।
अर्केन्द्राद्यभिधाः केचित्केचिद्यक्षाभिधानकाः ॥ ३१ ॥
अर्केन्द्राद्यभिधाः केचित्केचिद्यक्षाभिधानकाः ॥ ३१ ॥
prakāśābhidhānāḥ kecitkecicchailatamobhidhāḥ ,
arkendrādyabhidhāḥ kecitkecidyakṣābhidhānakāḥ 31
arkendrādyabhidhāḥ kecitkecidyakṣābhidhānakāḥ 31
31.
prakāśābhidhānāḥ kecit kecit śailatamāḥ abhidhāḥ arka
indra ādiḥ abhidhāḥ kecit kecit yakṣābhidhānakāḥ
indra ādiḥ abhidhāḥ kecit kecit yakṣābhidhānakāḥ
31.
kecit prakāśābhidhānāḥ kecit śailatamāḥ abhidhāḥ
kecit arka indra ādiḥ abhidhāḥ kecit yakṣābhidhānakāḥ
kecit arka indra ādiḥ abhidhāḥ kecit yakṣābhidhānakāḥ
31.
Some are designated as light, while others are named as mountains and darkness. Some are referred to as the sun, Indra, and so forth, and some as Yakṣas.
निरिच्छस्वस्वभावेन वसन्तेन यथाङ्कुरः ।
तन्यते तद्वदेवेयं जगल्लक्ष्मीश्चिदात्मना ॥ ३२ ॥
तन्यते तद्वदेवेयं जगल्लक्ष्मीश्चिदात्मना ॥ ३२ ॥
niricchasvasvabhāvena vasantena yathāṅkuraḥ ,
tanyate tadvadeveyaṃ jagallakṣmīścidātmanā 32
tanyate tadvadeveyaṃ jagallakṣmīścidātmanā 32
32.
niricchāsvasvabhāvena vasantena yathā aṅkuraḥ
tanyate tadvat eva iyam jagallakṣmīḥ ca cidātmanā
tanyate tadvat eva iyam jagallakṣmīḥ ca cidātmanā
32.
yathā niricchāsvasvabhāvena vasantena aṅkuraḥ tanyate,
tadvat eva iyam jagallakṣmīḥ ca cidātmanā
tadvat eva iyam jagallakṣmīḥ ca cidātmanā
32.
Just as a sprout is produced by spring, which acts according to its own desireless nature, similarly, this splendor of the world is extended by the conscious self (ātman).
चिदेवासु समग्रासु सर्वदैवैकिकैव हि ।
त्रैलोक्याम्भोधिसंस्थासु शरीरजलजालिका ॥ ३३ ॥
त्रैलोक्याम्भोधिसंस्थासु शरीरजलजालिका ॥ ३३ ॥
cidevāsu samagrāsu sarvadaivaikikaiva hi ,
trailokyāmbhodhisaṃsthāsu śarīrajalajālikā 33
trailokyāmbhodhisaṃsthāsu śarīrajalajālikā 33
33.
cit eva asu samagrāsu sarvadā eva ekikā eva
hi trailokyāmbhodhisaṃsthāsu śarīrajalajālikā
hi trailokyāmbhodhisaṃsthāsu śarīrajalajālikā
33.
trailokyāmbhodhisaṃsthāsu śarīrajalajālikā
asu samagrāsu cit eva sarvadā ekikā eva hi
asu samagrāsu cit eva sarvadā ekikā eva hi
33.
Just as a network of fluid bodies exists within the oceans of the three worlds, so too, in all these manifold manifestations, consciousness is always, indeed, one and unique.
शरीरपङ्कजभ्रान्तमनोभ्रमरसंभृताम् ।
आस्वादयति संकल्पमधुसत्तां चिदीश्वरी ॥ ३४ ॥
आस्वादयति संकल्पमधुसत्तां चिदीश्वरी ॥ ३४ ॥
śarīrapaṅkajabhrāntamanobhramarasaṃbhṛtām ,
āsvādayati saṃkalpamadhusattāṃ cidīśvarī 34
āsvādayati saṃkalpamadhusattāṃ cidīśvarī 34
34.
śarīrapankajabhrāntamanobhramarasaṃbhṛtām
āsvādayati saṅkalpamadhusattām cidīśvarī
āsvādayati saṅkalpamadhusattām cidīśvarī
34.
cidīśvarī śarīrapankajabhrāntamanobhramarasaṃbhṛtām
saṅkalpamadhusattām āsvādayati
saṅkalpamadhusattām āsvādayati
34.
The sovereign consciousness tastes the honey-essence of resolve (saṅkalpa), which is filled with the mind-bee (manobhramara) wandering within the body-lotus.
ससुरासुरगन्धर्वं सशैलार्णवकं जगत् ।
चिति स्थितं प्रवहति जलावर्ते जलं यथा ॥ ३५ ॥
चिति स्थितं प्रवहति जलावर्ते जलं यथा ॥ ३५ ॥
sasurāsuragandharvaṃ saśailārṇavakaṃ jagat ,
citi sthitaṃ pravahati jalāvarte jalaṃ yathā 35
citi sthitaṃ pravahati jalāvarte jalaṃ yathā 35
35.
sasurāsuragandharvam saśailārṇavakam jagat
citi sthitam pravahati jalāvarte jalam yathā
citi sthitam pravahati jalāvarte jalam yathā
35.
yathā jalam jalāvarte pravahati sasurāsuragandharvam
saśailārṇavakam jagat citi sthitam pravahati
saśailārṇavakam jagat citi sthitam pravahati
35.
Just as water flows within a whirlpool, so too does the world (jagat) - complete with gods, asuras, and gandharvas, and with mountains and oceans - move, existing within consciousness.
बन्धचित्तमयाचारचारुचञ्चुरचक्रिकम् ।
संसारचक्रं चिच्चक्रे भ्राम्यति भ्रमभाजनम् ॥ ३६ ॥
संसारचक्रं चिच्चक्रे भ्राम्यति भ्रमभाजनम् ॥ ३६ ॥
bandhacittamayācāracārucañcuracakrikam ,
saṃsāracakraṃ ciccakre bhrāmyati bhramabhājanam 36
saṃsāracakraṃ ciccakre bhrāmyati bhramabhājanam 36
36.
bandhacittamayācāracārucañcuracakrikam
saṃsāracakram citcakre bhrāmyati bhramabhājanam
saṃsāracakram citcakre bhrāmyati bhramabhājanam
36.
bhramabhājanam bandhacittamayācāracārucañcuracakrikam
saṃsāracakram citcakre bhrāmyati
saṃsāracakram citcakre bhrāmyati
36.
The wheel of transmigratory existence (saṃsāra) - which is a vessel for delusion, and whose operations are like a charmingly fickle wheel driven by the actions of a bound mind - revolves within the wheel of consciousness.
चिच्चतुर्भुजरूपेण जघानासुरमण्डलम् ।
कालो जलदखण्डेन सायुधेन यथाऽऽतपम् ॥ ३७ ॥
कालो जलदखण्डेन सायुधेन यथाऽऽतपम् ॥ ३७ ॥
ciccaturbhujarūpeṇa jaghānāsuramaṇḍalam ,
kālo jaladakhaṇḍena sāyudhena yathā''tapam 37
kālo jaladakhaṇḍena sāyudhena yathā''tapam 37
37.
cit caturbhujarūpeṇa jaghāna asuramaṇḍalam
kālaḥ jaladakhaṇḍena sāyudhena yathā ātapaṃ
kālaḥ jaladakhaṇḍena sāyudhena yathā ātapaṃ
37.
cit caturbhujarūpeṇa asuramaṇḍalam jaghāna,
yathā kālaḥ sāyudhena jaladakhaṇḍena ātapaṃ (jaghāna)
yathā kālaḥ sāyudhena jaladakhaṇḍena ātapaṃ (jaghāna)
37.
Consciousness (cit), assuming the form of the four-armed Vishnu, annihilated the host of demons, just as time (kāla), with a weapon-like fragment of cloud, consumes the sun's heat.
चित्र्त्रिनेत्रतया ब्रह्मन्वृषशीतांशुचिह्नया ।
गौरीकमलिनीवक्रपद्मषट्पदतां गता ॥ ३८ ॥
गौरीकमलिनीवक्रपद्मषट्पदतां गता ॥ ३८ ॥
citrtrinetratayā brahmanvṛṣaśītāṃśucihnayā ,
gaurīkamalinīvakrapadmaṣaṭpadatāṃ gatā 38
gaurīkamalinīvakrapadmaṣaṭpadatāṃ gatā 38
38.
cit trinetratayā brahman vṛṣaśītāṃśucihnayā
gaurīkamalinīvakra-padmaṣaṭpadatām gatā
gaurīkamalinīvakra-padmaṣaṭpadatām gatā
38.
brahman,
cit trinetratayā vṛṣaśītāṃśucihnayā gaurīkamalinīvakra-padmaṣaṭpadatām gatā.
cit trinetratayā vṛṣaśītāṃśucihnayā gaurīkamalinīvakra-padmaṣaṭpadatām gatā.
38.
O Brahman, consciousness (cit), by assuming the nature of the three-eyed one marked by the bull and the moon, transformed into a six-footed bee (ṣaṭpada) to the lotus-like face of Gaurī.
विष्णोः पद्मालितामेत्य चिद्ध्यानाधीनमानसा ।
त्रयी नलिन्याः सरसीं धत्ते पैतामहीं स्थितिम् ॥ ३९ ॥
त्रयी नलिन्याः सरसीं धत्ते पैतामहीं स्थितिम् ॥ ३९ ॥
viṣṇoḥ padmālitāmetya ciddhyānādhīnamānasā ,
trayī nalinyāḥ sarasīṃ dhatte paitāmahīṃ sthitim 39
trayī nalinyāḥ sarasīṃ dhatte paitāmahīṃ sthitim 39
39.
viṣṇoḥ padmālitām etya cit dhyānādhīnamānasā
trayī nalinyāḥ sarasīm dhatte paitāmahīm sthitim
trayī nalinyāḥ sarasīm dhatte paitāmahīm sthitim
39.
viṣṇoḥ padmālitām etya dhyānādhīnamānasā cit,
trayī (bhūtā),
nalinyāḥ sarasīm paitāmahīm sthitim dhatte.
trayī (bhūtā),
nalinyāḥ sarasīm paitāmahīm sthitim dhatte.
39.
Consciousness (cit), having attained union with Vishnu's lotus (padma), and having a mind absorbed in profound meditation (dhyāna), embodies the state pertaining to Brahmā (paitāmahī sthiti) and, as the fundamental triad (trayī), sustains the lotus pond (sarasī) (of creation).
चितो ब्रह्मन्विचित्राणि शरीराणीह भूरिशः ।
पत्राणीव तरोर्हेम्नि केयूरादिक्रियेव च ॥ ४० ॥
पत्राणीव तरोर्हेम्नि केयूरादिक्रियेव च ॥ ४० ॥
cito brahmanvicitrāṇi śarīrāṇīha bhūriśaḥ ,
patrāṇīva tarorhemni keyūrādikriyeva ca 40
patrāṇīva tarorhemni keyūrādikriyeva ca 40
40.
citaḥ brahman vicitrāṇi śarīrāṇi iha bhūriśaḥ
patrāṇi iva taroḥ hemni keyūrādi-kriyā iva ca
patrāṇi iva taroḥ hemni keyūrādi-kriyā iva ca
40.
brahman,
citaḥ iha bhūriśaḥ vicitrāṇi śarīrāṇi (bhavanti),
taroḥ patrāṇi iva,
ca hemni keyūrādi-kriyā iva.
citaḥ iha bhūriśaḥ vicitrāṇi śarīrāṇi (bhavanti),
taroḥ patrāṇi iva,
ca hemni keyūrādi-kriyā iva.
40.
O Brahman, from consciousness (cit), countless diverse bodies (śarīra) manifest here, just as leaves (patra) from a tree (taru), or as the creation of armlets and other ornaments (keyūrādi-kriyā) from gold.
चित्समस्तसुरानीकपरिवन्दितपादया ।
त्रैलोक्यचूडामणितां धत्ते वासवलीलया ॥ ४१ ॥
त्रैलोक्यचूडामणितां धत्ते वासवलीलया ॥ ४१ ॥
citsamastasurānīkaparivanditapādayā ,
trailokyacūḍāmaṇitāṃ dhatte vāsavalīlayā 41
trailokyacūḍāmaṇitāṃ dhatte vāsavalīlayā 41
41.
cit samastasurānīkaparivanditapādayā
trailokyacūḍāmaṇitām dhatte vāsavalīlayā
trailokyacūḍāmaṇitām dhatte vāsavalīlayā
41.
samastasurānīkaparivanditapādayā cit
vāsavalīlayā trailokyacūḍāmaṇitām dhatte
vāsavalīlayā trailokyacūḍāmaṇitām dhatte
41.
Consciousness, whose feet are revered by all hosts of gods, assumes the status of the crest-jewel of the three worlds with the effortless ease of Indra.
चित्सुभास्वरतामेत्य त्रैलोक्योदरडम्बरे ।
पतत्युदेति संयाति स्वात्मन्येवाब्धिवारिवत् ॥ ४२ ॥
पतत्युदेति संयाति स्वात्मन्येवाब्धिवारिवत् ॥ ४२ ॥
citsubhāsvaratāmetya trailokyodaraḍambare ,
patatyudeti saṃyāti svātmanyevābdhivārivat 42
patatyudeti saṃyāti svātmanyevābdhivārivat 42
42.
cit subhāsvartām etya trailokyodaraḍambare
patati udeti saṃyāti svātmani eva abdhivārivat
patati udeti saṃyāti svātmani eva abdhivārivat
42.
cit trailokyodaraḍambare subhāsvartām etya
svātmani eva abdhivārivat patati udeti saṃyāti
svātmani eva abdhivārivat patati udeti saṃyāti
42.
Consciousness, having attained brilliant radiance within the vast expanse of the three worlds, falls, rises, and moves about within its own self (svātman), just like ocean water.
चिच्चन्द्रिका चतुर्दिक्षु अवभासं वितन्वती ।
विकासयति निःशेषभूतसत्ताकुमुद्वतीम् ॥ ४३ ॥
विकासयति निःशेषभूतसत्ताकुमुद्वतीम् ॥ ४३ ॥
ciccandrikā caturdikṣu avabhāsaṃ vitanvatī ,
vikāsayati niḥśeṣabhūtasattākumudvatīm 43
vikāsayati niḥśeṣabhūtasattākumudvatīm 43
43.
cit candrikā caturdikṣu avabhāsam vitanvatī
vikāsayati niḥśeṣabhūtasattākumudvatīm
vikāsayati niḥśeṣabhūtasattākumudvatīm
43.
cit candrikā caturdikṣu avabhāsam vitanvatī
niḥśeṣabhūtasattākumudvatīm vikāsayati
niḥśeṣabhūtasattākumudvatīm vikāsayati
43.
The moonlight of Consciousness, spreading its radiance in all four directions, causes the entire lotus pond of existing entities to bloom.
चिद्दर्पणमहालक्ष्मीस्त्रिजगत्प्रतिबिम्बितम् ।
गृह्णात्यनुग्रहेणान्तः स्वगर्भमिव गर्भिणी ॥ ४४ ॥
गृह्णात्यनुग्रहेणान्तः स्वगर्भमिव गर्भिणी ॥ ४४ ॥
ciddarpaṇamahālakṣmīstrijagatpratibimbitam ,
gṛhṇātyanugraheṇāntaḥ svagarbhamiva garbhiṇī 44
gṛhṇātyanugraheṇāntaḥ svagarbhamiva garbhiṇī 44
44.
cit darpaṇamahālakṣmīḥ trijagatpratibimbitam
gṛhṇāti anugraheṇa antaḥ svagarbham iva garbhiṇī
gṛhṇāti anugraheṇa antaḥ svagarbham iva garbhiṇī
44.
cit darpaṇamahālakṣmīḥ trijagatpratibimbitam
anugraheṇa antaḥ svagarbham iva garbhiṇī gṛhṇāti
anugraheṇa antaḥ svagarbham iva garbhiṇī gṛhṇāti
44.
The great Mahalakshmi, who is the mirror of Consciousness, graciously holds the reflected image of the three worlds within herself, just as a pregnant woman holds her own embryo (garbha).
चिच्चतुर्दशभूतानां मण्डलानि महान्ति च ।
भूतीकरोति वारिश्रीः समुद्रस्वमिवाम्बुधिः ॥ ४५ ॥
भूतीकरोति वारिश्रीः समुद्रस्वमिवाम्बुधिः ॥ ४५ ॥
ciccaturdaśabhūtānāṃ maṇḍalāni mahānti ca ,
bhūtīkaroti vāriśrīḥ samudrasvamivāmbudhiḥ 45
bhūtīkaroti vāriśrīḥ samudrasvamivāmbudhiḥ 45
45.
cit caturdaśabhūtānām maṇḍalāni mahānti ca
bhūtīkaroti vāriśrīḥ samudrasvam iva ambudhiḥ
bhūtīkaroti vāriśrīḥ samudrasvam iva ambudhiḥ
45.
cit caturdaśabhūtānām mahānti maṇḍalāni ca bhūtīkaroti,
ambudhiḥ iva samudrasvam vāriśrīḥ.
ambudhiḥ iva samudrasvam vāriśrīḥ.
45.
Pure consciousness (cit) manifests the vast realms of the fourteen worlds, just as the ocean (ambudhi) brings forth its own essence, which is the splendor of its waters.
विचित्रालोककुसुमा घनसंकल्पपल्लवा ।
व्योमकेदारिकारूढा सत्तौघफलशालिनी ॥ ४६ ॥
व्योमकेदारिकारूढा सत्तौघफलशालिनी ॥ ४६ ॥
vicitrālokakusumā ghanasaṃkalpapallavā ,
vyomakedārikārūḍhā sattaughaphalaśālinī 46
vyomakedārikārūḍhā sattaughaphalaśālinī 46
46.
vicitrāloka-kusumā ghana-saṅkalpa-pallavā
vyoma-kedārikā-ārūḍhā sattaugha-phala-śālinī
vyoma-kedārikā-ārūḍhā sattaugha-phala-śālinī
46.
vicitrāloka-kusumā ghana-saṅkalpa-pallavā vyoma-kedārikā-ārūḍhā sattaugha-phala-śālinī.
46.
She (this manifestation of consciousness) has diverse lights as her flowers and dense intentions (saṅkalpa) as her sprouts. Having grown in the garden-bed of space, she is adorned with fruits that are multitudes of beings.
जीवजालरजःपुञ्जवासनारसरञ्जिता ।
संवेदनत्वग्वलिता चित्तेहाकलिकाकुला ॥ ४७ ॥
संवेदनत्वग्वलिता चित्तेहाकलिकाकुला ॥ ४७ ॥
jīvajālarajaḥpuñjavāsanārasarañjitā ,
saṃvedanatvagvalitā cittehākalikākulā 47
saṃvedanatvagvalitā cittehākalikākulā 47
47.
jīvajālarajaḥpuñjavāsanārasarañjitā
saṃvedanatvagvalitā cittehākalikākulā
saṃvedanatvagvalitā cittehākalikākulā
47.
jīvajālarajaḥpuñjavāsanārasarañjitā saṃvedanatvagvalitā cittehākalikākulā.
47.
She is imbued with the essence of latent desires (vāsanā), which are like masses of dust from the multitudes of living beings. Her bark is entwined with sensations, and her buds are agitated by mental strivings.
अतीतासंख्यत्रिजगत्केसरोज्ज्वलरूपिणी ।
अनारतस्पन्दमहाविलासोल्लासहासिनी ॥ ४८ ॥
अनारतस्पन्दमहाविलासोल्लासहासिनी ॥ ४८ ॥
atītāsaṃkhyatrijagatkesarojjvalarūpiṇī ,
anārataspandamahāvilāsollāsahāsinī 48
anārataspandamahāvilāsollāsahāsinī 48
48.
atītāsaṅkhyatrijagatkesarojjvalarūpiṇī
anārataspandamahāvilāsollāsahāsinī
anārataspandamahāvilāsollāsahāsinī
48.
atītāsaṅkhyatrijagatkesarojjvalarūpiṇī anārataspandamahāvilāsollāsahāsinī.
48.
Her brilliant form is adorned with countless past triple-worlds (trijagat) serving as her stamens. She constantly smiles with the joyful delight of incessant pulsation.
सर्वर्तुपर्वपरुषा जडशैलादिगुल्मका ।
विग्रहग्रन्थिवलिता मूलाग्रपरिवर्तिता ॥ ४९ ॥
विग्रहग्रन्थिवलिता मूलाग्रपरिवर्तिता ॥ ४९ ॥
sarvartuparvaparuṣā jaḍaśailādigulmakā ,
vigrahagranthivalitā mūlāgraparivartitā 49
vigrahagranthivalitā mūlāgraparivartitā 49
49.
sarvartuparpaparuṣā jaḍaśailādigulmakā
vigrahagranthivalitā mūlāgraparivartitā
vigrahagranthivalitā mūlāgraparivartitā
49.
sarvartuparpaparuṣā jaḍaśailādigulmakā
vigrahagranthivalitā mūlāgraparivartitā
vigrahagranthivalitā mūlāgraparivartitā
49.
It is rough and harsh through all seasonal divisions, characterized by thickets like inert mountains and the like. It is entwined with the knots of individual forms, and continuously undergoes transformation from root to tip.
चिल्लतेयं विकसिता पेलवं सदसद्वपुः ।
विचित्रं दृश्यकुसुमं परामर्शासहं बहु ॥ ५० ॥
विचित्रं दृश्यकुसुमं परामर्शासहं बहु ॥ ५० ॥
cillateyaṃ vikasitā pelavaṃ sadasadvapuḥ ,
vicitraṃ dṛśyakusumaṃ parāmarśāsahaṃ bahu 50
vicitraṃ dṛśyakusumaṃ parāmarśāsahaṃ bahu 50
50.
cillatā iyam vikasitā pelavam sad-asad-vapuḥ
vicitram dṛśya-kusumam parāmarśā-saham bahu
vicitram dṛśya-kusumam parāmarśā-saham bahu
50.
iyam cillatā vikasitā pelavam sadasadvapuḥ
vicitram dṛśyakusumam bahu parāmarśāsaham
vicitram dṛśyakusumam bahu parāmarśāsaham
50.
This "cillatā" (creeper) is manifest; its delicate form encompasses both existence and non-existence. Its diverse flowers are the visible objects, and it cannot withstand much scrutiny.
अनयेह हि सर्वत्र च्छायाच्छमिव जन्यते ।
मन्यते तन्यते वस्तु गीयते क्रियतेऽपि च ॥ ५१ ॥
मन्यते तन्यते वस्तु गीयते क्रियतेऽपि च ॥ ५१ ॥
anayeha hi sarvatra cchāyācchamiva janyate ,
manyate tanyate vastu gīyate kriyate'pi ca 51
manyate tanyate vastu gīyate kriyate'pi ca 51
51.
anayā iha hi sarvatra cchāyāccham iva janyate
manyate tanyate vastu gīyate kriyate api ca
manyate tanyate vastu gīyate kriyate api ca
51.
anayā iha hi sarvatra cchāyāccham iva janyate
ca vastu manyate tanyate gīyate api kriyate
ca vastu manyate tanyate gīyate api kriyate
51.
By her, indeed, everywhere in this world, a clear reflection, as it were, is generated. [Through her power], reality (vastu) is imagined, extended, glorified, and also brought into being.
महाचितानया नित्यं भासन्ते भास्करादयः ।
देहाः स्वदन्ते च मिथस्तत्सच्चिज्जडविभ्रमैः ॥ ५२ ॥
देहाः स्वदन्ते च मिथस्तत्सच्चिज्जडविभ्रमैः ॥ ५२ ॥
mahācitānayā nityaṃ bhāsante bhāskarādayaḥ ,
dehāḥ svadante ca mithastatsaccijjaḍavibhramaiḥ 52
dehāḥ svadante ca mithastatsaccijjaḍavibhramaiḥ 52
52.
mahācitā anayā nityam bhāsante bhāskarādayaḥ
dehāḥ svadante ca mithaḥ tatsatcijjāḍavibhramaiḥ
dehāḥ svadante ca mithaḥ tatsatcijjāḍavibhramaiḥ
52.
anayā mahācitā nityam bhāskarādayaḥ bhāsante ca
dehāḥ tatsatcijjāḍavibhramaiḥ mithaḥ svadante
dehāḥ tatsatcijjāḍavibhramaiḥ mithaḥ svadante
52.
By this great consciousness (mahācitā), the sun and other celestial bodies constantly shine. And bodies mutually delight through the illusions concerning That (brahman), existence, consciousness, and inert matter.
चिता चावर्तवर्तिन्या सिद्धान्येव प्रनृत्यति ।
जगज्जालरजोलेखा तत्सत्ता दृश्यदेहिनी ॥ ५३ ॥
जगज्जालरजोलेखा तत्सत्ता दृश्यदेहिनी ॥ ५३ ॥
citā cāvartavartinyā siddhānyeva pranṛtyati ,
jagajjālarajolekhā tatsattā dṛśyadehinī 53
jagajjālarajolekhā tatsattā dṛśyadehinī 53
53.
citā ca āvarta-vartinyā siddhāni eva pranṛtyati
jagajjāla-rajo-lekhā tat-sattā dṛśya-dehinī
jagajjāla-rajo-lekhā tat-sattā dṛśya-dehinī
53.
citā ca āvarta-vartinyā siddhāni eva pranṛtyati
tat-sattā jagajjāla-rajo-lekhā dṛśya-dehinī
tat-sattā jagajjāla-rajo-lekhā dṛśya-dehinī
53.
Consciousness, by its constant revolving, indeed manifests as perfected realities. Its very existence is the lines of dust of the world's net, embodying the visible.
चित्सर्वं जगदारम्भमिमं प्रकटयत्यलम् ।
त्रैलोक्यदीपकशिखादीपो वर्णाश्रयं यथा ॥ ५४ ॥
त्रैलोक्यदीपकशिखादीपो वर्णाश्रयं यथा ॥ ५४ ॥
citsarvaṃ jagadārambhamimaṃ prakaṭayatyalam ,
trailokyadīpakaśikhādīpo varṇāśrayaṃ yathā 54
trailokyadīpakaśikhādīpo varṇāśrayaṃ yathā 54
54.
cit sarvam jagad-ārambham imam prakaṭayati alam
trailokya-dīpaka-śikhā-dīpaḥ varṇāśrayam yathā
trailokya-dīpaka-śikhā-dīpaḥ varṇāśrayam yathā
54.
yathā trailokya-dīpaka-śikhā-dīpaḥ varṇāśrayam
cit sarvam imam jagad-ārambham alam prakaṭayati
cit sarvam imam jagad-ārambham alam prakaṭayati
54.
Consciousness completely manifests this entire creation of the world. Just as a lamp, whose flame illuminates the three worlds, serves as the very support for colors, making them perceivable.
चिच्चन्द्रबिम्बे विमले शशवत्प्राप्य संगमम् ।
सर्वत्र लक्ष्यतामेति पदार्थश्रीर्जगद्गता ॥ ५५ ॥
सर्वत्र लक्ष्यतामेति पदार्थश्रीर्जगद्गता ॥ ५५ ॥
ciccandrabimbe vimale śaśavatprāpya saṃgamam ,
sarvatra lakṣyatāmeti padārthaśrīrjagadgatā 55
sarvatra lakṣyatāmeti padārthaśrīrjagadgatā 55
55.
cic-candra-bimbe vimale śaśavat prāpya saṅgamam
sarvatra lakṣyatām eti padārtha-śrīḥ jagad-gatā
sarvatra lakṣyatām eti padārtha-śrīḥ jagad-gatā
55.
padārtha-śrīḥ jagad-gatā cic-candra-bimbe vimale
śaśavat saṅgamam prāpya sarvatra lakṣyatām eti
śaśavat saṅgamam prāpya sarvatra lakṣyatām eti
55.
In the pure moon-disk of consciousness, the splendor of worldly objects (padārtha), which exists throughout the world, having attained union (saṅgamam) like the rabbit (śaśa) [spot] (in the moon), becomes perceptible everywhere.
चिद्रसायनसेकेन पदार्थपटलावली ।
रूपमेति फलं चैव प्रावृट्सिक्तेव सल्लता ॥ ५६ ॥
रूपमेति फलं चैव प्रावृट्सिक्तेव सल्लता ॥ ५६ ॥
cidrasāyanasekena padārthapaṭalāvalī ,
rūpameti phalaṃ caiva prāvṛṭsikteva sallatā 56
rūpameti phalaṃ caiva prāvṛṭsikteva sallatā 56
56.
cid-rasāyana-sekena padārtha-paṭalāvalī rūpam
eti phalam ca eva prāvṛṭ-siktā iva sal-latā
eti phalam ca eva prāvṛṭ-siktā iva sal-latā
56.
cid-rasāyana-sekena prāvṛṭ-siktā sal-latā iva
padārtha-paṭalāvalī rūpam phalam ca eva eti
padārtha-paṭalāvalī rūpam phalam ca eva eti
56.
By the sprinkling of the elixir of consciousness (cit-rasāyana), the vast array of objects (padārtha-paṭalāvalī) indeed attains both form and fruit, just like a flourishing creeper (latā) moistened by the rainy season (prāvṛṭ).
चिच्छाययैव सर्वस्य जाड्यं सम्यगुदेति च ।
सर्वस्यास्य शरीरस्य गृहस्येव तमस्त्विह ॥ ५७ ॥
सर्वस्यास्य शरीरस्य गृहस्येव तमस्त्विह ॥ ५७ ॥
cicchāyayaiva sarvasya jāḍyaṃ samyagudeti ca ,
sarvasyāsya śarīrasya gṛhasyeva tamastviha 57
sarvasyāsya śarīrasya gṛhasyeva tamastviha 57
57.
cicchāyayā eva sarvasya jāḍyam samyak udeti ca
sarvasya asya śarīrasya gṛhasya iva tamaḥ tu iha
sarvasya asya śarīrasya gṛhasya iva tamaḥ tu iha
57.
iha asya sarvasya śarīrasya gṛhasya iva tamaḥ tu (vidyate),
ca sarvasya jāḍyam cicchāyayā eva samyak udeti.
ca sarvasya jāḍyam cicchāyayā eva samyak udeti.
57.
Just by the mere reflection of consciousness (cit), the inertness of everything, including this entire body, fully arises, just as darkness appears in a house.
चिच्चमत्कृतयो देहे न भवेयुरिमा यदि ।
त्रैलोक्यदेहास्त्यक्त्वैते न स्पृशेयुः किलाकृतिम् ॥ ५८ ॥
त्रैलोक्यदेहास्त्यक्त्वैते न स्पृशेयुः किलाकृतिम् ॥ ५८ ॥
ciccamatkṛtayo dehe na bhaveyurimā yadi ,
trailokyadehāstyaktvaite na spṛśeyuḥ kilākṛtim 58
trailokyadehāstyaktvaite na spṛśeyuḥ kilākṛtim 58
58.
ciccamatkṛtayaḥ dehe na bhaveyuḥ imāḥ yadi
trailokyadehāḥ tyaktvā ete na spṛśeyuḥ kila ākṛtim
trailokyadehāḥ tyaktvā ete na spṛśeyuḥ kila ākṛtim
58.
yadi imāḥ ciccamatkṛtayaḥ dehe na bhaveyuḥ,
(tadā) ete trailokyadehāḥ kila ākṛtim tyaktvā na spṛśeyuḥ.
(tadā) ete trailokyadehāḥ kila ākṛtim tyaktvā na spṛśeyuḥ.
58.
If these manifestations of consciousness (cit) were not to exist in a body, then these bodies of the three worlds, having abandoned (their vital) form, would surely not assume it.
चिदाकाशप्रकाशेऽस्मिन्संकल्पशिशुधारिणी ।
क्रियाकुलवधूर्देहगृहे स्फुरति चञ्चला ॥ ५९ ॥
क्रियाकुलवधूर्देहगृहे स्फुरति चञ्चला ॥ ५९ ॥
cidākāśaprakāśe'sminsaṃkalpaśiśudhāriṇī ,
kriyākulavadhūrdehagṛhe sphurati cañcalā 59
kriyākulavadhūrdehagṛhe sphurati cañcalā 59
59.
cidākāśaprakāśe asmin saṅkalpaśiśudhāriṇī
kriyākulavadhūḥ dehagṛhe sphurati cañcalā
kriyākulavadhūḥ dehagṛhe sphurati cañcalā
59.
asmin cidākāśaprakāśe,
saṅkalpaśiśudhāriṇī,
cañcalā kriyākulavadhūḥ,
dehagṛhe sphurati.
saṅkalpaśiśudhāriṇī,
cañcalā kriyākulavadhūḥ,
dehagṛhe sphurati.
59.
Within this luminous space of consciousness (cit-ākāśa), the restless daughter-in-law of the family of action (kriyā), who bears the 'child' of intention (saṅkalpa), manifests vibrantly within the 'house' of the body.
चिदालोकं विना कस्य रसनाग्रे स्फुरन्नपि ।
कथं कदा प्रकटतामेति दृष्टः क्व वा रसः ॥ ६० ॥
कथं कदा प्रकटतामेति दृष्टः क्व वा रसः ॥ ६० ॥
cidālokaṃ vinā kasya rasanāgre sphurannapi ,
kathaṃ kadā prakaṭatāmeti dṛṣṭaḥ kva vā rasaḥ 60
kathaṃ kadā prakaṭatāmeti dṛṣṭaḥ kva vā rasaḥ 60
60.
cidālokaṃ vinā kasya rasanāgre sphuran api
kathaṃ kadā prakaṭatām eti dṛṣṭaḥ kva vā rasaḥ
kathaṃ kadā prakaṭatām eti dṛṣṭaḥ kva vā rasaḥ
60.
cidālokaṃ vinā,
(sva) rasanāgre api sphuran dṛṣṭaḥ rasaḥ,
kasya (kṛte) kathaṃ kadā vā kva prakaṭatām eti?
(sva) rasanāgre api sphuran dṛṣṭaḥ rasaḥ,
kasya (kṛte) kathaṃ kadā vā kva prakaṭatām eti?
60.
Without the light of consciousness (cit-āloka), how or when can a perceived taste (rasa), even if it appears at the tip of the tongue, become manifest for anyone, or where would it be perceived?
श्रृण्वङ्ग स्वाङ्गशाखोऽपि कुन्तलालिलतोऽप्यलम् ।
चिन्मज्जनं विना देहवृक्षः क इव राजते ॥ ६१ ॥
चिन्मज्जनं विना देहवृक्षः क इव राजते ॥ ६१ ॥
śrṛṇvaṅga svāṅgaśākho'pi kuntalālilato'pyalam ,
cinmajjanaṃ vinā dehavṛkṣaḥ ka iva rājate 61
cinmajjanaṃ vinā dehavṛkṣaḥ ka iva rājate 61
61.
śṛṇvaṅga svāṅga-śākhaḥ api kuntalāli-lataḥ api
alam cin-majjanam vinā deha-vṛkṣaḥ kaḥ iva rājate
alam cin-majjanam vinā deha-vṛkṣaḥ kaḥ iva rājate
61.
śṛṇvaṅga,
svāṅga-śākhaḥ api,
kuntalāli-lataḥ api alam,
cin-majjanam vinā,
deha-vṛkṣaḥ kaḥ iva rājate
svāṅga-śākhaḥ api,
kuntalāli-lataḥ api alam,
cin-majjanam vinā,
deha-vṛkṣaḥ kaḥ iva rājate
61.
Oh Śṛṇvaṅga, even though one's own limbs are branches and one's rows of curls are abundantly like creepers, how can such a body-tree truly shine without immersion in pure consciousness (Cit)?
वर्धते विलुठत्यत्ति चिच्चराचरकारिणी ।
चिदेवास्तीतरन्नास्ति चिन्मात्रमिदमुत्थितम् ॥ ६२ ॥
चिदेवास्तीतरन्नास्ति चिन्मात्रमिदमुत्थितम् ॥ ६२ ॥
vardhate viluṭhatyatti ciccarācarakāriṇī ,
cidevāstītarannāsti cinmātramidamutthitam 62
cidevāstītarannāsti cinmātramidamutthitam 62
62.
vardhate viluṭhati atti cit cara-acara-kāriṇī cit
eva asti itarat na asti cit-mātram idam utthitam
eva asti itarat na asti cit-mātram idam utthitam
62.
cara-acara-kāriṇī cit vardhate,
viluṭhati,
atti.
cit eva asti,
itarat na asti.
idam cit-mātram utthitam.
viluṭhati,
atti.
cit eva asti,
itarat na asti.
idam cit-mātram utthitam.
62.
Consciousness (Cit), the creator of all moving and non-moving beings, grows, rolls about, and consumes. Only consciousness (Cit) exists; nothing else exists. This entire manifestation has arisen from consciousness (Cit) alone.
श्रीवसिष्ठ उवाच ।
इत्युक्तवांस्तदा त्र्यक्षः सुधांशुस्वच्छया गिरा ।
पुनः पृष्टो मया राम सुधांशुस्वच्छया गिरा ॥ ६३ ॥
इत्युक्तवांस्तदा त्र्यक्षः सुधांशुस्वच्छया गिरा ।
पुनः पृष्टो मया राम सुधांशुस्वच्छया गिरा ॥ ६३ ॥
śrīvasiṣṭha uvāca ,
ityuktavāṃstadā tryakṣaḥ sudhāṃśusvacchayā girā ,
punaḥ pṛṣṭo mayā rāma sudhāṃśusvacchayā girā 63
ityuktavāṃstadā tryakṣaḥ sudhāṃśusvacchayā girā ,
punaḥ pṛṣṭo mayā rāma sudhāṃśusvacchayā girā 63
63.
śrī-vasiṣṭhaḥ uvāca iti uktavān tadā tryakṣaḥ sudhāṃśu-svacchayā
girā punaḥ pṛṣṭaḥ mayā rāma sudhāṃśu-svacchayā girā
girā punaḥ pṛṣṭaḥ mayā rāma sudhāṃśu-svacchayā girā
63.
śrī-vasiṣṭhaḥ uvāca.
rāma,
tadā tryakṣaḥ sudhāṃśu-svacchayā girā iti uktavān.
punaḥ mayā sudhāṃśu-svacchayā girā pṛṣṭaḥ.
rāma,
tadā tryakṣaḥ sudhāṃśu-svacchayā girā iti uktavān.
punaḥ mayā sudhāṃśu-svacchayā girā pṛṣṭaḥ.
63.
Śrī Vasiṣṭha said: "Thus, the three-eyed Lord (Śiva) had spoken with words as clear as the moon's rays. Then, O Rāma, I again questioned him with words as clear as the moon's rays."
यदि सर्वगता देव चिदस्त्येका तदात्मकः ।
तदयं चावनिस्फारमयान्धेव न चेतति ॥ ६४ ॥
तदयं चावनिस्फारमयान्धेव न चेतति ॥ ६४ ॥
yadi sarvagatā deva cidastyekā tadātmakaḥ ,
tadayaṃ cāvanisphāramayāndheva na cetati 64
tadayaṃ cāvanisphāramayāndheva na cetati 64
64.
yadi sarva-gatā deva cit asti ekā tad-ātmakaḥ tat
ayam ca avanī-sphāra-maya-andhaḥ iva na cetati
ayam ca avanī-sphāra-maya-andhaḥ iva na cetati
64.
deva,
yadi cit ekā sarva-gatā asti,
ca ayam tad-ātmakaḥ,
tat ayam avanī-sphāra-maya-andhaḥ iva na cetati.
yadi cit ekā sarva-gatā asti,
ca ayam tad-ātmakaḥ,
tat ayam avanī-sphāra-maya-andhaḥ iva na cetati.
64.
If, O Lord, consciousness (Cit) is one and all-pervading, and this (individual self) is by nature that (consciousness), then why does it not perceive, as if blind due to being filled with the vast expanse of the earth?
अयं चित्वान्पुरा भूत्वा चिद्धीनः संप्रति स्थितः ।
इतीयं कल्पना लोके प्रत्यक्षानुभवा कथम् ॥ ६५ ॥
इतीयं कल्पना लोके प्रत्यक्षानुभवा कथम् ॥ ६५ ॥
ayaṃ citvānpurā bhūtvā ciddhīnaḥ saṃprati sthitaḥ ,
itīyaṃ kalpanā loke pratyakṣānubhavā katham 65
itīyaṃ kalpanā loke pratyakṣānubhavā katham 65
65.
ayam citvān purā bhūtvā cit hīnaḥ saṃprati sthitaḥ
| iti iyaṃ kalpanā loke pratyakṣānubhavā katham ||
| iti iyaṃ kalpanā loke pratyakṣānubhavā katham ||
65.
loke pratyakṣānubhavā iyaṃ kalpanā ayam purā citvān
bhūtvā saṃprati cit hīnaḥ sthitaḥ iti katham
bhūtvā saṃprati cit hīnaḥ sthitaḥ iti katham
65.
How can this idea, directly experienced in the world, suggest that this (entity), having previously been endowed with consciousness (cit), now exists devoid of consciousness (cit)?
ईश्वर उवाच ।
श्रृण्वेतदखिलं ब्रह्मन्यदा पृष्टं वदामि ते ।
महानयं त्वया प्रश्नः कृतो ब्रह्मविदां वर ॥ ६६ ॥
श्रृण्वेतदखिलं ब्रह्मन्यदा पृष्टं वदामि ते ।
महानयं त्वया प्रश्नः कृतो ब्रह्मविदां वर ॥ ६६ ॥
īśvara uvāca ,
śrṛṇvetadakhilaṃ brahmanyadā pṛṣṭaṃ vadāmi te ,
mahānayaṃ tvayā praśnaḥ kṛto brahmavidāṃ vara 66
śrṛṇvetadakhilaṃ brahmanyadā pṛṣṭaṃ vadāmi te ,
mahānayaṃ tvayā praśnaḥ kṛto brahmavidāṃ vara 66
66.
īśvaraḥ uvāca | śṛṇu etat akhilaṃ brahman yadā pṛṣṭaṃ vadāmi
te | mahān ayam tvayā praśnaḥ kṛtaḥ brahmavidām vara ||
te | mahān ayam tvayā praśnaḥ kṛtaḥ brahmavidām vara ||
66.
īśvaraḥ uvāca brahman brahmavidām vara te yadā pṛṣṭam
etat akhilam śṛṇu ayam mahān praśnaḥ tvayā kṛtaḥ
etat akhilam śṛṇu ayam mahān praśnaḥ tvayā kṛtaḥ
66.
The Lord (Īśvara) said: O Brāhmaṇa, listen to all of this that you asked about; I will tell it to you. You have indeed asked a great question, O best among the knowers of Brahman (brahman).
चिदस्ति हि शरीरेह सर्वभूतमयात्मिका ।
चलोन्मुखात्मिकैका तु निर्विकल्पा परा स्मृता ॥ ६७ ॥
चलोन्मुखात्मिकैका तु निर्विकल्पा परा स्मृता ॥ ६७ ॥
cidasti hi śarīreha sarvabhūtamayātmikā ,
calonmukhātmikaikā tu nirvikalpā parā smṛtā 67
calonmukhātmikaikā tu nirvikalpā parā smṛtā 67
67.
cit asti hi śarīre iha sarvabhūtamayātmikā |
calonmukhātmikā ekā tu nirvikalpā parā smṛtā ||
calonmukhātmikā ekā tu nirvikalpā parā smṛtā ||
67.
śarīre iha sarvabhūtamayātmikā cit hi asti
tu calonmukhātmikā ekā nirvikalpā parā smṛtā
tu calonmukhātmikā ekā nirvikalpā parā smṛtā
67.
Consciousness (cit) indeed exists within this body, embodying the nature of all beings. But even that one (consciousness), though it is characterized by outward-directed activity, is regarded as the supreme (parā) and free from conceptualization (nirvikalpa).
संकल्पबुद्धा सैवान्तः स्वयमन्येव संस्थिता ।
संकल्पितेतरवरा दौःशील्यं स्त्री यथा गता ॥ ६८ ॥
संकल्पितेतरवरा दौःशील्यं स्त्री यथा गता ॥ ६८ ॥
saṃkalpabuddhā saivāntaḥ svayamanyeva saṃsthitā ,
saṃkalpitetaravarā dauḥśīlyaṃ strī yathā gatā 68
saṃkalpitetaravarā dauḥśīlyaṃ strī yathā gatā 68
68.
saṃkalpabuddhyā sā eva antaḥ svayam anyā eva saṃsthitā
| saṃkalpiteteravarā dauḥśīlyaṃ strī yathā gatā ||
| saṃkalpiteteravarā dauḥśīlyaṃ strī yathā gatā ||
68.
strī yathā saṃkalpiteteravarā dauḥśīlyaṃ gatā
saṃkalpabuddhyā sā eva antaḥ svayam anyā eva saṃsthitā
saṃkalpabuddhyā sā eva antaḥ svayam anyā eva saṃsthitā
68.
By the conceptualizing intellect (saṃkalpabuddhyā), that very (consciousness) resides within itself as if entirely different, just as a woman falls into misconduct (dauḥśīlya) when her beloved (vara) is other than the one she has conceived.
स एव हि पुमान्कोपाद्यथेहान्य इव क्षणात् ।
भवत्येवं विकल्पाङ्का चित्स्वरूपान्यतां गता ॥ ६९ ॥
भवत्येवं विकल्पाङ्का चित्स्वरूपान्यतां गता ॥ ६९ ॥
sa eva hi pumānkopādyathehānya iva kṣaṇāt ,
bhavatyevaṃ vikalpāṅkā citsvarūpānyatāṃ gatā 69
bhavatyevaṃ vikalpāṅkā citsvarūpānyatāṃ gatā 69
69.
saḥ eva hi pumān kopāt yathā iha anyaḥ iva kṣaṇāt
bhavati evam vikalpāṅkā citsvarūpānyatām gatā
bhavati evam vikalpāṅkā citsvarūpānyatām gatā
69.
yathā hi pumān kopāt iha kṣaṇāt anyaḥ iva bhavati,
evam vikalpāṅkā cit citsvarūpānyatām gatā bhavati
evam vikalpāṅkā cit citsvarūpānyatām gatā bhavati
69.
Just as a man, driven by anger, momentarily becomes as if he were a different person, so too does Consciousness (cit), bearing the imprint of conceptualization (vikalpa), assume a state of difference from its own intrinsic nature (svarūpa).
विकल्पकल्पिता ब्रह्मंश्चित्स्वरूपपरिच्युता ।
जाड्यं क्रमाद्भावयन्ती प्रयाति कलनापदम् ॥ ७० ॥
जाड्यं क्रमाद्भावयन्ती प्रयाति कलनापदम् ॥ ७० ॥
vikalpakalpitā brahmaṃścitsvarūpaparicyutā ,
jāḍyaṃ kramādbhāvayantī prayāti kalanāpadam 70
jāḍyaṃ kramādbhāvayantī prayāti kalanāpadam 70
70.
vikalpakalpitā brahman citsvarūpaparicyutā
jāḍyam kramāt bhāvayantī prayāti kalanāpadam
jāḍyam kramāt bhāvayantī prayāti kalanāpadam
70.
brahman vikalpakalpitā citsvarūpaparicyutā (cit)
jāḍyam kramāt bhāvayantī kalanāpadam prayāti
jāḍyam kramāt bhāvayantī kalanāpadam prayāti
70.
O Brahman (brahman), Consciousness (cit), imagined by conceptualization (vikalpa) and deviated from its own intrinsic nature (svarūpa), gradually develops inertness and ultimately proceeds to the state of individual awareness (kalana).
चित्स्वयं चेत्यतामेति साकाशपरमाणुताम् ।
शब्दबीजात्मिकां पश्चाद्वाततन्मात्रगामिनी ॥ ७१ ॥
शब्दबीजात्मिकां पश्चाद्वाततन्मात्रगामिनी ॥ ७१ ॥
citsvayaṃ cetyatāmeti sākāśaparamāṇutām ,
śabdabījātmikāṃ paścādvātatanmātragāminī 71
śabdabījātmikāṃ paścādvātatanmātragāminī 71
71.
cit svayam cetyatām eti sa-ākāśa-paramāṇutām
śabdabījātmikām paścāt vātatannātragāminī
śabdabījātmikām paścāt vātatannātragāminī
71.
cit svayam cetyatām eti,
(sā) sākāśaparamāṇutām (eti),
śabdabījātmikām (bhavati),
paścāt vātatannātragāminī (bhavati)
(sā) sākāśaparamāṇutām (eti),
śabdabījātmikām (bhavati),
paścāt vātatannātragāminī (bhavati)
71.
Consciousness (cit) itself attains the state of being an object of cognition, taking on the nature of space (ākāśa) and minute particles (paramāṇu). Then, becoming the essence of the sound-seed (śabda-bīja), it subsequently proceeds towards the subtle element (tanmātra) of air (vāta).
देशकालविभागान्ता तन्मात्रवलिता क्रमात् ।
जीवो भूत्वा भवत्याशु बुद्धिः पश्चादहं मनः ॥ ७२ ॥
जीवो भूत्वा भवत्याशु बुद्धिः पश्चादहं मनः ॥ ७२ ॥
deśakālavibhāgāntā tanmātravalitā kramāt ,
jīvo bhūtvā bhavatyāśu buddhiḥ paścādahaṃ manaḥ 72
jīvo bhūtvā bhavatyāśu buddhiḥ paścādahaṃ manaḥ 72
72.
deśakālavibhāgāntā tanmātravlitā kramāt jīvaḥ
bhūtvā bhavati āśu buddhiḥ paścāt aham manaḥ
bhūtvā bhavati āśu buddhiḥ paścāt aham manaḥ
72.
kramāt deśakālavibhāgāntā tanmātravlitā (cit)
jīvaḥ bhūtvā āśu buddhiḥ paścāt aham manaḥ bhavati
jīvaḥ bhūtvā āśu buddhiḥ paścāt aham manaḥ bhavati
72.
Gradually, it (Consciousness) becomes delimited by divisions of space (deśa) and time (kāla), and permeated by the subtle elements (tanmātra). Having become an individual soul (jīva), it quickly transforms into intellect (buddhi), then ego (ahaṅkāra), and eventually mind (manas).
मनस्त्वं समुपायाता संसारमवलम्बते ।
चण्डालोऽस्मीति मननाच्चण्डालत्वमिव द्विजः ॥ ७३ ॥
चण्डालोऽस्मीति मननाच्चण्डालत्वमिव द्विजः ॥ ७३ ॥
manastvaṃ samupāyātā saṃsāramavalambate ,
caṇḍālo'smīti mananāccaṇḍālatvamiva dvijaḥ 73
caṇḍālo'smīti mananāccaṇḍālatvamiva dvijaḥ 73
73.
manaḥ tvam samupāyātā saṃsāram avalambate
caṇḍālaḥ asmi iti mananāt caṇḍālatvam iva dvijaḥ
caṇḍālaḥ asmi iti mananāt caṇḍālatvam iva dvijaḥ
73.
manaḥ tvam samupāyātā saṃsāram avalambate
caṇḍālaḥ asmi iti mananāt dvijaḥ caṇḍālatvam iva
caṇḍālaḥ asmi iti mananāt dvijaḥ caṇḍālatvam iva
73.
The mind, having assumed its particular nature, clings to the cycle of rebirth (saṃsāra). It is just like a Brahmin (dvija) becoming an outcaste merely by thinking, "I am an outcaste."
संकल्पिताऽप्रबोधेन जाड्याऽविश्वप्रबोधिनी ।
शबलं रूपमासाद्य संकल्पाद्यात्यनारतम् ॥ ७४ ॥
शबलं रूपमासाद्य संकल्पाद्यात्यनारतम् ॥ ७४ ॥
saṃkalpitā'prabodhena jāḍyā'viśvaprabodhinī ,
śabalaṃ rūpamāsādya saṃkalpādyātyanāratam 74
śabalaṃ rūpamāsādya saṃkalpādyātyanāratam 74
74.
saṅkalpitā aprabodhena jāḍyā aviśvaprabodhinī
śabalam rūpam āsādya saṅkalpāt yāti anāratam
śabalam rūpam āsādya saṅkalpāt yāti anāratam
74.
aprabodhena saṅkalpitā jāḍyā aviśvaprabodhinī
śabalam rūpam āsādya saṅkalpāt anāratam yāti
śabalam rūpam āsādya saṅkalpāt anāratam yāti
74.
The conceptualized thought-form (saṅkalpa), arisen from non-awakening, which is inert and not universally enlightening, continuously proceeds from (its own) conception after assuming a variegated form.
अनन्तसंकल्पमयी जाड्यसंकल्पपीवरा ।
चिज्जाड्यान्मोदमायाति पयः पाषाणतामिव ॥ ७५ ॥
चिज्जाड्यान्मोदमायाति पयः पाषाणतामिव ॥ ७५ ॥
anantasaṃkalpamayī jāḍyasaṃkalpapīvarā ,
cijjāḍyānmodamāyāti payaḥ pāṣāṇatāmiva 75
cijjāḍyānmodamāyāti payaḥ pāṣāṇatāmiva 75
75.
anantasaṅkalpamayī jāḍyasaṅkalpapīvarā
cit jāḍyāt modam āyāti payaḥ pāṣāṇatām iva
cit jāḍyāt modam āyāti payaḥ pāṣāṇatām iva
75.
anantasaṅkalpamayī jāḍyasaṅkalpapīvarā
cit jāḍyāt modam āyāti payaḥ pāṣāṇatām iva
cit jāḍyāt modam āyāti payaḥ pāṣāṇatām iva
75.
Consciousness (cit), which consists of infinite conceptualizations (saṅkalpa) and is inflated with inert conceptualizations, derives delight from this very dullness, just as milk assumes the state of stone.
ततश्चित्तं मनोमोहो मायेति विहिताभिधा ।
जाड्यं निपुणमाश्रित्य संसारे जायते मुने ॥ ७६ ॥
जाड्यं निपुणमाश्रित्य संसारे जायते मुने ॥ ७६ ॥
tataścittaṃ manomoho māyeti vihitābhidhā ,
jāḍyaṃ nipuṇamāśritya saṃsāre jāyate mune 76
jāḍyaṃ nipuṇamāśritya saṃsāre jāyate mune 76
76.
tataḥ cittam manomohaḥ māyā iti vihitābhidhā
jāḍyam nipuṇam āśritya saṃsāre jāyate mune
jāḍyam nipuṇam āśritya saṃsāre jāyate mune
76.
tataḥ he mune cittam manomohaḥ māyā iti
vihitābhidhā jāḍyam nipuṇam āśritya saṃsāre jāyate
vihitābhidhā jāḍyam nipuṇam āśritya saṃsāre jāyate
76.
Therefore, O sage (mune), what is termed 'mind' (citta), 'mental delusion' (manomoha), and 'illusion' (māyā) are the assigned appellations for that (entity) which is born in the cycle of rebirth (saṃsāra) by cleverly relying on dullness.
मोहमान्द्यमुपायाता तृष्णानिगडपीडिता ।
कामक्रोधभयोपेता भावाभावातिपातिनी ॥ ७७ ॥
कामक्रोधभयोपेता भावाभावातिपातिनी ॥ ७७ ॥
mohamāndyamupāyātā tṛṣṇānigaḍapīḍitā ,
kāmakrodhabhayopetā bhāvābhāvātipātinī 77
kāmakrodhabhayopetā bhāvābhāvātipātinī 77
77.
mohamāndyam upāyātā tṛṣṇānigaḍapīḍitā
kāmakrodhabhayopetā bhāvābhāvātipātinī
kāmakrodhabhayopetā bhāvābhāvātipātinī
77.
mohamāndyam upāyātā tṛṣṇānigaḍapīḍitā
kāmakrodhabhayopetā bhāvābhāvātipātinī
kāmakrodhabhayopetā bhāvābhāvātipātinī
77.
Having fallen into the dullness of delusion, tormented by the shackles of craving, afflicted by desire, anger, and fear, and subject to the transience of states of being and non-being.
त्यक्तानन्तनिजाभोगा व्यवच्छेदविकारिणी ।
दुःखदावानलातप्ता शोकाशिवकृशाशया ॥ ७८ ॥
दुःखदावानलातप्ता शोकाशिवकृशाशया ॥ ७८ ॥
tyaktānantanijābhogā vyavacchedavikāriṇī ,
duḥkhadāvānalātaptā śokāśivakṛśāśayā 78
duḥkhadāvānalātaptā śokāśivakṛśāśayā 78
78.
tyaktānantanijābhogā vyavacchedavikāriṇī
duḥkhadāvānalātaptā śokāśivakṛśāśayā
duḥkhadāvānalātaptā śokāśivakṛśāśayā
78.
tyaktānantanijābhogā vyavacchedavikāriṇī
duḥkhadāvānalātaptā śokāśivakṛśāśayā
duḥkhadāvānalātaptā śokāśivakṛśāśayā
78.
Having abandoned its infinite natural enjoyments, undergoing change due to separation, tormented by the forest fire of suffering, and having its mind weakened by sorrow and misfortune.
इयमस्मीति भावेन शून्येन विकलीकृता ।
देहमात्रगृहीतास्था परं दैन्यमुपागता ॥ ७९ ॥
देहमात्रगृहीतास्था परं दैन्यमुपागता ॥ ७९ ॥
iyamasmīti bhāvena śūnyena vikalīkṛtā ,
dehamātragṛhītāsthā paraṃ dainyamupāgatā 79
dehamātragṛhītāsthā paraṃ dainyamupāgatā 79
79.
iyam asmi iti bhāvena śūnyena vikalīkṛtā
dehamātragṛhītāsthā param dainyam upāgatā
dehamātragṛhītāsthā param dainyam upāgatā
79.
iyam asmi iti śūnyena bhāvena vikalīkṛtā
dehamātragṛhītāsthā param dainyam upāgatā
dehamātragṛhītāsthā param dainyam upāgatā
79.
Rendered distraught by the empty feeling "I am this," having placed its reliance solely on the body, and having attained supreme wretchedness.
मग्ना मोहमहापङ्के जीर्णेव वनदन्तिनी ।
भावाभावलतादोला परिलोलशरीरका ॥ ८० ॥
भावाभावलतादोला परिलोलशरीरका ॥ ८० ॥
magnā mohamahāpaṅke jīrṇeva vanadantinī ,
bhāvābhāvalatādolā parilolaśarīrakā 80
bhāvābhāvalatādolā parilolaśarīrakā 80
80.
magnā mohamahāpaṅke jīrṇā iva vanadantinī
bhāvābhāvalatādolā parilolaśarīrakā
bhāvābhāvalatādolā parilolaśarīrakā
80.
mohamahāpaṅke magnā jīrṇā iva vanadantinī
bhāvābhāvalatādolā parilolaśarīrakā
bhāvābhāvalatādolā parilolaśarīrakā
80.
Plunged into the great mire of delusion, like an old female forest elephant, constantly swinging like a creeper-swing between existence and non-existence, and having a trembling body.
असारापारसंसारविकारव्यवहारिणी ।
तापोपतप्तहृदया रागतेजोनुरञ्जिता ॥ ८१ ॥
तापोपतप्तहृदया रागतेजोनुरञ्जिता ॥ ८१ ॥
asārāpārasaṃsāravikāravyavahāriṇī ,
tāpopataptahṛdayā rāgatejonurañjitā 81
tāpopataptahṛdayā rāgatejonurañjitā 81
81.
asārāpārasaṃsāravikāravyavahāriṇī
tāpopataptahṛdayā rāgatejonurañjitā
tāpopataptahṛdayā rāgatejonurañjitā
81.
asārāpārasaṃsāravikāravyavahāriṇī
tāpopataptahṛdayā rāgatejonurañjitā
tāpopataptahṛdayā rāgatejonurañjitā
81.
She is engrossed in the ever-changing transactions of this boundless, unsubstantial cycle of transmigration (saṃsāra). Her heart is scorched by suffering, and she is colored by the radiant glow of worldly attachments.
निजयूथपरिभ्रष्टा मृगीवावशतां गता ।
आविर्भावोदिताकारा तिरोभावेऽस्तमागता ॥ ८२ ॥
आविर्भावोदिताकारा तिरोभावेऽस्तमागता ॥ ८२ ॥
nijayūthaparibhraṣṭā mṛgīvāvaśatāṃ gatā ,
āvirbhāvoditākārā tirobhāve'stamāgatā 82
āvirbhāvoditākārā tirobhāve'stamāgatā 82
82.
nijayūthaparibhraṣṭā mṛgī iva avaśatām gatā
āvirbhāvoditākārā tirobhāve astam āgatā
āvirbhāvoditākārā tirobhāve astam āgatā
82.
nijayūthaparibhraṣṭā mṛgī iva avaśatām gatā
āvirbhāvoditākārā tirobhāve astam āgatā
āvirbhāvoditākārā tirobhāve astam āgatā
82.
Like a doe separated from her own herd, she has fallen into a state of helplessness. Her form appears during manifestation, and she vanishes during obscuration.
स्वसंकल्पोपयातासु भीता संभ्रमदृष्टिषु ।
पलायते वाष्वन्यासु वेतालेष्विव बालिका ॥ ८३ ॥
पलायते वाष्वन्यासु वेतालेष्विव बालिका ॥ ८३ ॥
svasaṃkalpopayātāsu bhītā saṃbhramadṛṣṭiṣu ,
palāyate vāṣvanyāsu vetāleṣviva bālikā 83
palāyate vāṣvanyāsu vetāleṣviva bālikā 83
83.
svasaṅkalpopayātāsu bhītā saṃbhramadṛṣṭiṣu
palāyate vācāsu anyāsu vetāleṣu iva bālikā
palāyate vācāsu anyāsu vetāleṣu iva bālikā
83.
bālikā iva bhītā svasaṅkalpopayātāsu
saṃbhramadṛṣṭiṣu anyāsu vācāsu vetāleṣu palāyate
saṃbhramadṛṣṭiṣu anyāsu vācāsu vetāleṣu palāyate
83.
Frightened, with bewildered glances, she flees amidst the illusions conjured by her own will (saṅkalpa), and among other confusing sights and words, like a young girl fleeing among goblins.
उष्ट्रीव मधुरं विन्दुं वाञ्छते भावितं सुखम् ।
अवान्तरपरिभ्रष्टा दोषाद्दोषं पतत्यधः ॥ ८४ ॥
अवान्तरपरिभ्रष्टा दोषाद्दोषं पतत्यधः ॥ ८४ ॥
uṣṭrīva madhuraṃ vinduṃ vāñchate bhāvitaṃ sukham ,
avāntaraparibhraṣṭā doṣāddoṣaṃ patatyadhaḥ 84
avāntaraparibhraṣṭā doṣāddoṣaṃ patatyadhaḥ 84
84.
uṣṭrī iva madhuram vindum vāñchate bhāvitam sukham
avāntaraparibhraṣṭā doṣāt doṣam patati adhaḥ
avāntaraparibhraṣṭā doṣāt doṣam patati adhaḥ
84.
uṣṭrī iva bhāvitam sukham madhuram vindum vāñchate
avāntaraparibhraṣṭā doṣāt doṣam adhaḥ patati
avāntaraparibhraṣṭā doṣāt doṣam adhaḥ patati
84.
Like a female camel, she yearns for a mere drop of imagined happiness. Having strayed from the proper path, she falls ever lower, from one fault to the next.
परं वैषम्यमायाति संकटात्संकटं गता ।
दुःखाद्दुःखं निपतिता विपदो विपदि स्थिता ॥ ८५ ॥
दुःखाद्दुःखं निपतिता विपदो विपदि स्थिता ॥ ८५ ॥
paraṃ vaiṣamyamāyāti saṃkaṭātsaṃkaṭaṃ gatā ,
duḥkhādduḥkhaṃ nipatitā vipado vipadi sthitā 85
duḥkhādduḥkhaṃ nipatitā vipado vipadi sthitā 85
85.
param vaiṣamyam āyāti saṅkaṭāt saṅkaṭam gatā |
duḥkhāt duḥkham nipatitā vipadaḥ vipadi sthitā
duḥkhāt duḥkham nipatitā vipadaḥ vipadi sthitā
85.
saṅkaṭāt saṅkaṭam gatā param vaiṣamyam āyāti
duḥkhāt duḥkham nipatitā vipadaḥ vipadi sthitā
duḥkhāt duḥkham nipatitā vipadaḥ vipadi sthitā
85.
Moving from one crisis to another, a situation reaches extreme adversity. Plunging from sorrow to sorrow, it remains stuck in misfortune after misfortune.
नानानर्थगणोपेता चेष्टापरवशाशया ।
कष्टात्कष्टमनुप्राप्ता परितापानुतापिनी ॥ ८६ ॥
कष्टात्कष्टमनुप्राप्ता परितापानुतापिनी ॥ ८६ ॥
nānānarthagaṇopetā ceṣṭāparavaśāśayā ,
kaṣṭātkaṣṭamanuprāptā paritāpānutāpinī 86
kaṣṭātkaṣṭamanuprāptā paritāpānutāpinī 86
86.
nānānarthagaṇopetā ceṣṭāparavaśāśayā |
kaṣṭāt kaṣṭam anuprāptā paritāpānutāpinī
kaṣṭāt kaṣṭam anuprāptā paritāpānutāpinī
86.
nānānarthagaṇopetā ceṣṭāparavaśāśayā
kaṣṭāt kaṣṭam anuprāptā paritāpānutāpinī
kaṣṭāt kaṣṭam anuprāptā paritāpānutāpinī
86.
Beset by a host of diverse misfortunes, with its resolve made subservient to (external) actions, and having attained one misery after another, it is tormented by anguish and remorse.
क्रमादाबद्धवैदग्ध्याद्वैदग्ध्याङ्गमुपागता ।
विचित्रबन्धनिर्माणपराक्रमपदं गता ॥ ८७ ॥
विचित्रबन्धनिर्माणपराक्रमपदं गता ॥ ८७ ॥
kramādābaddhavaidagdhyādvaidagdhyāṅgamupāgatā ,
vicitrabandhanirmāṇaparākramapadaṃ gatā 87
vicitrabandhanirmāṇaparākramapadaṃ gatā 87
87.
kramāt ābaddha-vaidagdhyāt vaidagdhyāṅgam
upāgatā | vicitrabandhanirmāṇaparākramapadam gatā
upāgatā | vicitrabandhanirmāṇaparākramapadam gatā
87.
kramāt ābaddha-vaidagdhyāt vaidagdhyāṅgam
upāgatā vicitrabandhanirmāṇaparākramapadam gatā
upāgatā vicitrabandhanirmāṇaparākramapadam gatā
87.
Through successively acquired skill, it attained a specific aspect of expertise. It reached a state of mastery in the powerful creation of intricate compositions.
सर्वतः शङ्कते भीता प्राणात्ययमुपागता ।
क्षीणतोयेव शफरी विवर्तनपरायणा ॥ ८८ ॥
क्षीणतोयेव शफरी विवर्तनपरायणा ॥ ८८ ॥
sarvataḥ śaṅkate bhītā prāṇātyayamupāgatā ,
kṣīṇatoyeva śapharī vivartanaparāyaṇā 88
kṣīṇatoyeva śapharī vivartanaparāyaṇā 88
88.
sarvataḥ śaṅkate bhītā prāṇa-atyayam upāgatā
| kṣīṇa-toyā iva śapharī vivartana-parāyaṇā
| kṣīṇa-toyā iva śapharī vivartana-parāyaṇā
88.
bhītā prāṇa-atyayam upāgatā sarvataḥ śaṅkate
kṣīṇa-toyā śapharī iva vivartana-parāyaṇā
kṣīṇa-toyā śapharī iva vivartana-parāyaṇā
88.
Terrified and facing mortal danger, it fears everything. Like a small fish in depleted water, it is solely engaged in desperate struggle.
बाल्ये विवशसर्वार्था यौवने चिन्तयाऽऽवृता ।
वार्धकेऽप्यतिदुःखार्ता मृता कर्मवशीकृता ॥ ८९ ॥
वार्धकेऽप्यतिदुःखार्ता मृता कर्मवशीकृता ॥ ८९ ॥
bālye vivaśasarvārthā yauvane cintayā''vṛtā ,
vārdhake'pyatiduḥkhārtā mṛtā karmavaśīkṛtā 89
vārdhake'pyatiduḥkhārtā mṛtā karmavaśīkṛtā 89
89.
bālye vivaśa-sarvārthā yauvane cintayā āvṛtā
vārdhake api ati-duḥkhā-ārtā mṛtā karma-vaśīkṛtā
vārdhake api ati-duḥkhā-ārtā mṛtā karma-vaśīkṛtā
89.
bālye vivaśa-sarvārthā yauvane cintayā āvṛtā
vārdhake api ati-duḥkhā-ārtā mṛtā karma-vaśīkṛtā
vārdhake api ati-duḥkhā-ārtā mṛtā karma-vaśīkṛtā
89.
In childhood, she is powerless over all her matters. In youth, she is overwhelmed by anxiety. And in old age too, she is greatly afflicted by sorrow. Even after dying, she remains subdued by her past actions (karma).
जायते स्वर्गनगरे नागी पातालकोटरे ।
आसुरी दैत्यविवरे नरस्त्री वसुधातले ॥ ९० ॥
आसुरी दैत्यविवरे नरस्त्री वसुधातले ॥ ९० ॥
jāyate svarganagare nāgī pātālakoṭare ,
āsurī daityavivare narastrī vasudhātale 90
āsurī daityavivare narastrī vasudhātale 90
90.
jāyate svarga-nagare nāgī pātāla-koṭare
āsurī daitya-vivare nara-strī vasudhā-tale
āsurī daitya-vivare nara-strī vasudhā-tale
90.
jāyate svarga-nagare nāgī pātāla-koṭare
āsurī daitya-vivare nara-strī vasudhā-tale
āsurī daitya-vivare nara-strī vasudhā-tale
90.
She is born as a celestial being in the city of heaven, or as a nāgī (female serpent) in the cavern of Pātāla, or as an āsurī (female demon) in the abode of demons, or as a human woman on the surface of the earth.
राक्षसी राक्षसाधारे वानरी वनकोटरे ।
सिंही गिरीन्द्रशिखरे किन्नरी कुलपर्वते ॥ ९१ ॥
सिंही गिरीन्द्रशिखरे किन्नरी कुलपर्वते ॥ ९१ ॥
rākṣasī rākṣasādhāre vānarī vanakoṭare ,
siṃhī girīndraśikhare kinnarī kulaparvate 91
siṃhī girīndraśikhare kinnarī kulaparvate 91
91.
rākṣasī rākṣasa-ādhāre vānarī vana-koṭare
siṃhī girīndra-śikhare kinnarī kula-parvate
siṃhī girīndra-śikhare kinnarī kula-parvate
91.
rākṣasī rākṣasa-ādhāre vānarī vana-koṭare
siṃhī girīndra-śikhare kinnarī kula-parvate
siṃhī girīndra-śikhare kinnarī kula-parvate
91.
(She is born as) a rākṣasī (demoness) in the abode of rākṣasas, a vānarī (female monkey) in a forest cave, a siṃhī (lioness) on the peak of a great mountain, or a kinnarī (mythological female being) on a principal mountain.
विद्याधरी देवगिरौ व्याली च वनगर्तके ।
लता तरौ खगी नीडे वीरुत्सानौ वने मृगी ॥ ९२ ॥
लता तरौ खगी नीडे वीरुत्सानौ वने मृगी ॥ ९२ ॥
vidyādharī devagirau vyālī ca vanagartake ,
latā tarau khagī nīḍe vīrutsānau vane mṛgī 92
latā tarau khagī nīḍe vīrutsānau vane mṛgī 92
92.
vidyādharī deva-girau vyālī ca vana-gartake
latā tarau khagī nīḍe vīrut-sānau vane mṛgī
latā tarau khagī nīḍe vīrut-sānau vane mṛgī
92.
vidyādharī deva-girau vyālī ca vana-gartake
latā tarau khagī nīḍe vīrut-sānau vane mṛgī
latā tarau khagī nīḍe vīrut-sānau vane mṛgī
92.
(She is born as) a vidyādharī (female celestial being) on a divine mountain, and a vyālī (female snake) in a forest pit; (as) a latā (creeper) on a tree, a khagī (female bird) in a nest, and a mṛgī (female deer) in a forest on a plant-covered slope.
शेते नारायणोऽम्भोधौ ध्यानी ब्रह्मपुरेऽब्जजः ।
कान्तागतो हरः शैले स्वर्गे सुरवरो हरिः ॥ ९३ ॥
कान्तागतो हरः शैले स्वर्गे सुरवरो हरिः ॥ ९३ ॥
śete nārāyaṇo'mbhodhau dhyānī brahmapure'bjajaḥ ,
kāntāgato haraḥ śaile svarge suravaro hariḥ 93
kāntāgato haraḥ śaile svarge suravaro hariḥ 93
93.
śete nārāyaṇaḥ ambhodhau dhyānī brahmapure abjajaḥ
kāntāgataḥ haraḥ śaile svarge suravaraḥ hariḥ
kāntāgataḥ haraḥ śaile svarge suravaraḥ hariḥ
93.
nārāyaṇaḥ ambhodhau śete abjajaḥ brahmapure dhyānī
haraḥ śaile kāntāgataḥ hariḥ svarge suravaraḥ
haraḥ śaile kāntāgataḥ hariḥ svarge suravaraḥ
93.
Nārāyaṇa (Viṣṇu) rests in the ocean. The lotus-born Brahmā is meditative in the city of Brahman. Hara (Shiva) resides on the mountain, accompanied by his beloved. The chief of the gods, Hari (Indra), is in heaven.
दिनं करोति तीक्ष्णांशुर्वर्षत्यम्बुधरो जलम् ।
करोति श्वसनं संवित्सपर्वतमहोदधिम् ॥ ९४ ॥
करोति श्वसनं संवित्सपर्वतमहोदधिम् ॥ ९४ ॥
dinaṃ karoti tīkṣṇāṃśurvarṣatyambudharo jalam ,
karoti śvasanaṃ saṃvitsaparvatamahodadhim 94
karoti śvasanaṃ saṃvitsaparvatamahodadhim 94
94.
dinam karoti tīkṣṇāṃśuḥ varṣati ambudharaḥ
jalam karoti śvasanam saṃvit saparvatamahodadhim
jalam karoti śvasanam saṃvit saparvatamahodadhim
94.
tīkṣṇāṃśuḥ dinam karoti ambudharaḥ jalam varṣati
saṃvit śvasanam saparvatamahodadhim karoti
saṃvit śvasanam saparvatamahodadhim karoti
94.
The sharp-rayed sun creates the day. The cloud pours down water. Cosmic consciousness (saṃvit) creates the wind and the world that includes mountains and great oceans.
ऋतुचक्रं प्रवहति सहसा कालमण्डलम् ।
दिनरात्रितयोपैति तेजस्तिमिरतां क्रमात् ॥ ९५ ॥
दिनरात्रितयोपैति तेजस्तिमिरतां क्रमात् ॥ ९५ ॥
ṛtucakraṃ pravahati sahasā kālamaṇḍalam ,
dinarātritayopaiti tejastimiratāṃ kramāt 95
dinarātritayopaiti tejastimiratāṃ kramāt 95
95.
ṛtucakram pravahati sahasā kālamaṇḍalam
dinarātritayā upaiti tejas timiratām kramāt
dinarātritayā upaiti tejas timiratām kramāt
95.
ṛtucakram kālamaṇḍalam sahasā pravahati
tejas dinarātritayā kramāt timiratām upaiti
tejas dinarātritayā kramāt timiratām upaiti
95.
The cycle of seasons and the sphere of time swiftly move on. Light gradually transforms into darkness through the succession of day and night.
क्वचिद्बीजरसोल्लासात्क्वचित्पाषाणमौनिनी ।
क्वचिन्नदी रसवती क्वचित्कुमुदविस्तृतिः ॥ ९६ ॥
क्वचिन्नदी रसवती क्वचित्कुमुदविस्तृतिः ॥ ९६ ॥
kvacidbījarasollāsātkvacitpāṣāṇamauninī ,
kvacinnadī rasavatī kvacitkumudavistṛtiḥ 96
kvacinnadī rasavatī kvacitkumudavistṛtiḥ 96
96.
kvacit bījarasollāsāt kvacit pāṣāṇamauninī
kvacit nadī rasavatī kvacit kumudavistṛtiḥ
kvacit nadī rasavatī kvacit kumudavistṛtiḥ
96.
kvacit bījarasollāsāt kvacit pāṣāṇamauninī
kvacit nadī rasavatī kvacit kumudavistṛtiḥ
kvacit nadī rasavatī kvacit kumudavistṛtiḥ
96.
Sometimes there is the joyful manifestation of life from the essence of seeds, while elsewhere there is a stony silence. Sometimes a river flows rich with water, and sometimes there is the widespread blossoming of water lilies.
क्वचित्फलावलीपाकैः क्वचित्काष्ठानलादिभिः ।
क्वचिच्छैत्यहिमद्वारि क्वचित्खादि न किंचन ॥ ९७ ॥
क्वचिच्छैत्यहिमद्वारि क्वचित्खादि न किंचन ॥ ९७ ॥
kvacitphalāvalīpākaiḥ kvacitkāṣṭhānalādibhiḥ ,
kvacicchaityahimadvāri kvacitkhādi na kiṃcana 97
kvacicchaityahimadvāri kvacitkhādi na kiṃcana 97
97.
kvacit phalāvalīpākaiḥ kvacit kāṣṭhānalādibhiḥ
kvacit śaityahimadvāri kvacit khādi na kiṃcana
kvacit śaityahimadvāri kvacit khādi na kiṃcana
97.
kvacit phalāvalīpākaiḥ kvacit kāṣṭhānalādibhiḥ
kvacit śaityahimadvāri kvacit kiṃcana na khādi
kvacit śaityahimadvāri kvacit kiṃcana na khādi
97.
At times, (sustenance was obtained) from the ripening of fruit clusters, or by wood fires and the like. At other times, (one was) at the threshold of cold and ice. And sometimes, nothing at all was eaten.
क्वचिदुज्ज्वलिताकारा क्वचित्कष्टा शिला क्वचित् ।
क्वचिन्नीलाथ हरिता क्वचिदग्निः क्वचिन्मही ॥ ९८ ॥
क्वचिन्नीलाथ हरिता क्वचिदग्निः क्वचिन्मही ॥ ९८ ॥
kvacidujjvalitākārā kvacitkaṣṭā śilā kvacit ,
kvacinnīlātha haritā kvacidagniḥ kvacinmahī 98
kvacinnīlātha haritā kvacidagniḥ kvacinmahī 98
98.
kvacit ujjvalitākārā kvacit kaṣṭā śilā kvacit
kvacit nīlā atha haritā kvacit agniḥ kvacit mahī
kvacit nīlā atha haritā kvacit agniḥ kvacit mahī
98.
kvacit ujjvalitākārā kvacit kaṣṭā śilā kvacit
nīlā atha haritā kvacit agniḥ kvacit mahī
nīlā atha haritā kvacit agniḥ kvacit mahī
98.
At times, it takes on a brilliant form; at other times, it is a harsh stone. Sometimes it is blue, then green. At times, it is fire; at other times, it is earth.
सर्वात्मत्वात्सर्वगत्वात्सर्वशक्तित्वयोगतः ।
सर्वत्वादेवंरूपैव खादप्यच्छैव सा परा ॥ ९९ ॥
सर्वत्वादेवंरूपैव खादप्यच्छैव सा परा ॥ ९९ ॥
sarvātmatvātsarvagatvātsarvaśaktitvayogataḥ ,
sarvatvādevaṃrūpaiva khādapyacchaiva sā parā 99
sarvatvādevaṃrūpaiva khādapyacchaiva sā parā 99
99.
sarvātmatvāt sarvagatvāt sarvaśaktitvayogataḥ
sarvatvāt evaṃrūpā eva khāt api acchā eva sā parā
sarvatvāt evaṃrūpā eva khāt api acchā eva sā parā
99.
sarvātmatvāt sarvagatvāt sarvaśaktitvayogataḥ
sarvatvāt sā parā evaṃrūpā eva khāt api acchā eva
sarvatvāt sā parā evaṃrūpā eva khāt api acchā eva
99.
By virtue of being the self (ātman) of all, being all-pervading, and possessing all powers (śakti), by virtue of being everything, that supreme (parā) reality is indeed of such a nature. Even from space (kha), she is pure.
चिच्चिनोति यथात्मानं येन यत्र यदा यदा ।
तत्तथानुभवत्यम्बु स्पन्दाद्वीच्यादितां यथा ॥ १०० ॥
तत्तथानुभवत्यम्बु स्पन्दाद्वीच्यादितां यथा ॥ १०० ॥
ciccinoti yathātmānaṃ yena yatra yadā yadā ,
tattathānubhavatyambu spandādvīcyāditāṃ yathā 100
tattathānubhavatyambu spandādvīcyāditāṃ yathā 100
100.
cit cinoti yathā ātmanam yena yatra yadā yadā tat
tathā anubhavati ambu spandāt vīcyāditām yathā
tathā anubhavati ambu spandāt vīcyāditām yathā
100.
yathā ambu spandāt vīcyāditām anubhavati tathā cit
yena yatra yadā yadā ātmanam cinoti tat anubhavati
yena yatra yadā yadā ātmanam cinoti tat anubhavati
100.
Just as water, through its own pulsation (spanda), takes on the state of being waves and so forth, so also consciousness (cit) perceives its own self (ātman) in whatever way, by whatever means, and whenever it manifests.
हंसी क्रौञ्ची बकी काकी सारसी तुरगी वृकी ।
बकी बलाका हरिणी वानरी किन्नरी शुनी ॥ १०१ ॥
बकी बलाका हरिणी वानरी किन्नरी शुनी ॥ १०१ ॥
haṃsī krauñcī bakī kākī sārasī turagī vṛkī ,
bakī balākā hariṇī vānarī kinnarī śunī 101
bakī balākā hariṇī vānarī kinnarī śunī 101
101.
haṃsī krauñcī bakī kākī sārasī turagī vṛkī
bakī balākā hariṇī vānarī kinnarī śunī
bakī balākā hariṇī vānarī kinnarī śunī
101.
haṃsī krauñcī bakī kākī sārasī turagī vṛkī
bakī balākā hariṇī vānarī kinnarī śunī
bakī balākā hariṇī vānarī kinnarī śunī
101.
One might be born as a female swan, a female curlew, a female heron, a female crow, a female sāra crane, a mare, a she-wolf; a female heron, a crane, a doe, a female monkey, a female kinnara, or a female dog.
वटीका पिङ्गली शाली मक्षिका भ्रमरी शुकी ।
धीः श्रीर्ह्रीः प्रीती रतिश्च शंबरी शर्वरी शशी ॥ १०२ ॥
धीः श्रीर्ह्रीः प्रीती रतिश्च शंबरी शर्वरी शशी ॥ १०२ ॥
vaṭīkā piṅgalī śālī makṣikā bhramarī śukī ,
dhīḥ śrīrhrīḥ prītī ratiśca śaṃbarī śarvarī śaśī 102
dhīḥ śrīrhrīḥ prītī ratiśca śaṃbarī śarvarī śaśī 102
102.
vaṭīkā piṅgalī śālī makṣikā bhramarī śukī dhīḥ
śrīḥ hrīḥ prītiḥ ratiḥ ca śambarī śarvarī śaśī
śrīḥ hrīḥ prītiḥ ratiḥ ca śambarī śarvarī śaśī
102.
vaṭīkā piṅgalī śālī makṣikā bhramarī śukī dhīḥ
śrīḥ hrīḥ prītiḥ ratiḥ ca śambarī śarvarī śaśī
śrīḥ hrīḥ prītiḥ ratiḥ ca śambarī śarvarī śaśī
102.
One might also be born as a small pill or fig tree, a yellowish bird, a rice plant, a fly, a female bee, a female parrot; or as intellect, prosperity, modesty, affection, and delight; or as a magical illusion, night, or the moon.
एतास्वन्यासु चान्यासु परिभ्रमति योनिषु ।
विवर्तमानसंसारे जलावर्ते तृणं यथा ॥ १०३ ॥
विवर्तमानसंसारे जलावर्ते तृणं यथा ॥ १०३ ॥
etāsvanyāsu cānyāsu paribhramati yoniṣu ,
vivartamānasaṃsāre jalāvarte tṛṇaṃ yathā 103
vivartamānasaṃsāre jalāvarte tṛṇaṃ yathā 103
103.
etāsu anyāsu ca anyāsu paribhramati yoniṣu
vivartamānasaṃsāre jalāvarte tṛṇam yathā
vivartamānasaṃsāre jalāvarte tṛṇam yathā
103.
yathā tṛṇam jalāvarte vivartamānasaṃsāre
etāsu ca anyāsu anyāsu yoniṣu paribhramati
etāsu ca anyāsu anyāsu yoniṣu paribhramati
103.
Just as a blade of grass [is tossed] in a whirlpool of water, so too [the living being] wanders through these and other various births (yoni) within the revolving cycle of transmigration (saṃsāra).
बिभेत्यथ स्वसंकल्पात्स्वशब्दादिव गर्दभी ।
नानया सदृगन्यास्ति मुग्धा बाला चलाऽबला ॥ १०४ ॥
नानया सदृगन्यास्ति मुग्धा बाला चलाऽबला ॥ १०४ ॥
bibhetyatha svasaṃkalpātsvaśabdādiva gardabhī ,
nānayā sadṛganyāsti mugdhā bālā calā'balā 104
nānayā sadṛganyāsti mugdhā bālā calā'balā 104
104.
bibheti atha svasaṅkalpāt svaśabdāt iva gardabhī
na anayā sadṛk anyā asti mugdhā bālā calā abalā
na anayā sadṛk anyā asti mugdhā bālā calā abalā
104.
atha gardabhī svaśabdāt iva bibheti svasaṅkalpāt.
anayā mugdhā bālā calā abalā sadṛk anyā na asti.
anayā mugdhā bālā calā abalā sadṛk anyā na asti.
104.
Just as a female donkey fears its own braying, so too does one fear one's own thoughts or resolve (saṅkalpa). There is no other [woman] like this bewildered, youthful, restless, and weak woman.
एषा सा कथिता तुभ्यं जीवशक्तिर्महामुने ।
प्राकृताचारविवशा वराकी पशुधर्मिणी ॥ १०५ ॥
प्राकृताचारविवशा वराकी पशुधर्मिणी ॥ १०५ ॥
eṣā sā kathitā tubhyaṃ jīvaśaktirmahāmune ,
prākṛtācāravivaśā varākī paśudharmiṇī 105
prākṛtācāravivaśā varākī paśudharmiṇī 105
105.
eṣā sā kathitā tubhyaṃ jīvaśaktiḥ mahāmune
prākṛtācāravivaśā varākī paśudharmiṇī
prākṛtācāravivaśā varākī paśudharmiṇī
105.
mahāmune eṣā sā jīvaśaktiḥ tubhyaṃ kathitā
prākṛtācāravivaśā varākī paśudharmiṇī
prākṛtācāravivaśā varākī paśudharmiṇī
105.
O great sage, this very life-force (jīvaśakti) has been described to you. It is helpless, bound by worldly ways, wretched, and characterized by an animal-like intrinsic nature (dharma).
कर्मात्मेत्यभिधां प्राप्ता शोच्यास्य परमात्मनः ।
अनन्तं दुःखबहुलं स्वयं विभ्रममाश्रिता ॥ १०६ ॥
अनन्तं दुःखबहुलं स्वयं विभ्रममाश्रिता ॥ १०६ ॥
karmātmetyabhidhāṃ prāptā śocyāsya paramātmanaḥ ,
anantaṃ duḥkhabahulaṃ svayaṃ vibhramamāśritā 106
anantaṃ duḥkhabahulaṃ svayaṃ vibhramamāśritā 106
106.
karma-ātmā iti abhidhāṃ prāptā śocyā asya parama-ātmanaḥ
anantaṃ duḥkhabahulaṃ svayaṃ vibhramaṃ āśritā
anantaṃ duḥkhabahulaṃ svayaṃ vibhramaṃ āśritā
106.
(sā) karma-ātmā iti abhidhāṃ prāptā asya parama-ātmanaḥ
śocyā svayaṃ anantaṃ duḥkhabahulaṃ vibhramaṃ āśritā
śocyā svayaṃ anantaṃ duḥkhabahulaṃ vibhramaṃ āśritā
106.
Having acquired the designation 'karma-self' (karma-ātman), this (jīvaśakti) is pitiable from the perspective of the supreme Self (paramātman). She herself has resorted to boundless, misery-filled delusion.
असदेवानयाक्रान्तं विनाशि सहजं मलम् ।
तण्डुलेनेव कञ्चूकमनन्ययाऽव्यवस्थितम् ॥ १०७ ॥
तण्डुलेनेव कञ्चूकमनन्ययाऽव्यवस्थितम् ॥ १०७ ॥
asadevānayākrāntaṃ vināśi sahajaṃ malam ,
taṇḍuleneva kañcūkamananyayā'vyavasthitam 107
taṇḍuleneva kañcūkamananyayā'vyavasthitam 107
107.
asat eva anayā ākrāntaṃ vināśi sahajaṃ malam
taṇḍulena iva kañcūkam ananyayā avyavasthitam
taṇḍulena iva kañcūkam ananyayā avyavasthitam
107.
anayā asat eva vināśi sahajaṃ malam ākrāntaṃ
ananyayā avyavasthitam (asti) taṇḍulena iva kañcūkam
ananyayā avyavasthitam (asti) taṇḍulena iva kañcūkam
107.
By her (the jīvaśakti), the non-existent, perishable, inborn impurity (malām) is pervaded. It is not established as separate from her, just as a husk is (inseparably connected) with a grain of rice.
अनन्तविभवभ्रष्टा दौर्भाग्यपरितापिनी ।
शोचन्ती प्राप्य जीवत्वं भर्तृहीनेव नायिका ॥ १०८ ॥
शोचन्ती प्राप्य जीवत्वं भर्तृहीनेव नायिका ॥ १०८ ॥
anantavibhavabhraṣṭā daurbhāgyaparitāpinī ,
śocantī prāpya jīvatvaṃ bhartṛhīneva nāyikā 108
śocantī prāpya jīvatvaṃ bhartṛhīneva nāyikā 108
108.
anantavibhavabhraṣṭā daurbhāgyaparitāpinī
śocantī prāpya jīvatvaṃ bhartṛhīnā iva nāyikā
śocantī prāpya jīvatvaṃ bhartṛhīnā iva nāyikā
108.
(sā) anantavibhavabhraṣṭā daurbhāgyaparitāpinī
jīvatvaṃ prāpya śocantī bhartṛhīnā nāyikā iva
jīvatvaṃ prāpya śocantī bhartṛhīnā nāyikā iva
108.
Deprived of boundless glory, suffering from misfortune, and lamenting after achieving the state of a living being (jīvatva), she is like a heroine (nāyikā) who has lost her husband.
जडगतेरवलोकय शक्ततां निजपदस्मरणेन विनेह चित् ।
व्रजति कष्टमधः पतनाय या यदरघट्टघटीघनपीठवत् ॥ १०९ ॥
व्रजति कष्टमधः पतनाय या यदरघट्टघटीघनपीठवत् ॥ १०९ ॥
jaḍagateravalokaya śaktatāṃ nijapadasmaraṇena vineha cit ,
vrajati kaṣṭamadhaḥ patanāya yā yadaraghaṭṭaghaṭīghanapīṭhavat 109
vrajati kaṣṭamadhaḥ patanāya yā yadaraghaṭṭaghaṭīghanapīṭhavat 109
109.
jaḍagateḥ avalokaya śaktatām
nijapadasmaraṇena vinā iha cit |
vrajati kaṣṭam adhaḥ patanāya yā
yat araghaṭṭaghaṭīghanapīṭhavat
nijapadasmaraṇena vinā iha cit |
vrajati kaṣṭam adhaḥ patanāya yā
yat araghaṭṭaghaṭīghanapīṭhavat
109.
cit iha nijapadasmaraṇena vinā jaḍagateḥ śaktatām avalokaya yā kaṣṭam adhaḥ patanāya vrajati,
yat araghaṭṭaghaṭīghanapīṭhavat
yat araghaṭṭaghaṭīghanapīṭhavat
109.
O consciousness (cit), observe the power of inert existence. Here, without remembering its own true state, it falls into misery, descending downwards, just like the dense bucket of a water-wheel.
Links to all chapters:
vairāgya prakaraṇa
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
mumukṣu prakaraṇa
utpatti prakaraṇa
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
sthiti prakaraṇa
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
upaśama prakaraṇa
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
nirvāṇa prakaraṇa (bhāga 1) (current book)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30 (current chapter)
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