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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-38

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ईश्वर उवाच ।
एष देवः स परमः पूज्य एष सदा सताम् ।
चिन्मात्रमनुभूत्यात्मा सर्वगः सर्वसंश्रयः ॥ १ ॥
īśvara uvāca ,
eṣa devaḥ sa paramaḥ pūjya eṣa sadā satām ,
cinmātramanubhūtyātmā sarvagaḥ sarvasaṃśrayaḥ 1
1. īśvaraḥ uvāca eṣaḥ devaḥ saḥ paramaḥ pūjyaḥ eṣaḥ sadā
satām cinmātram anubhūtyātmā sarvagaḥ sarvasaṃśrayaḥ
1. īśvaraḥ uvāca.
eṣaḥ devaḥ,
saḥ paramaḥ,
eṣaḥ pūjyaḥ satām sadā,
(saḥ) cinmātram anubhūtyātmā sarvagaḥ sarvasaṃśrayaḥ.
1. Īśvara said: This deity, that supreme one, is always to be worshipped by the virtuous. He is pure consciousness, whose intrinsic nature (ātman) is pure experience, all-pervading, and the ultimate support of all.
घटे पटे वटे कुड्ये शकटे वानरे स्थितः ।
शिवो हरो हरिर्ब्रह्मा शक्रो वैश्रवणो यमः ॥ २ ॥
ghaṭe paṭe vaṭe kuḍye śakaṭe vānare sthitaḥ ,
śivo haro harirbrahmā śakro vaiśravaṇo yamaḥ 2
2. ghaṭe paṭe vaṭe kuḍye śakaṭe vānare sthitaḥ
śivaḥ haraḥ hariḥ brahmā śakraḥ vaiśravaṇaḥ yamaḥ
2. ghaṭe paṭe vaṭe kuḍye śakaṭe vānare sthitaḥ
śivaḥ haraḥ hariḥ brahmā śakraḥ vaiśravaṇaḥ yamaḥ
2. He (the Supreme Lord) is situated in a pot, in a piece of cloth, in a banyan tree, in a wall, in a cart, and even in a monkey. He is Shiva, Hara, Hari, Brahma, Indra (Śakra), Vaiśravaṇa (Kubera), and Yama.
बहिरन्तश्च सर्वात्मा सदा स्वात्मा सुबुद्धिभिः ।
विविधेन क्रमेणैव भगवान्परिपूज्यते ॥ ३ ॥
bahirantaśca sarvātmā sadā svātmā subuddhibhiḥ ,
vividhena krameṇaiva bhagavānparipūjyate 3
3. bahiḥ antaḥ ca sarvātmā sadā svātmā subuddhibhiḥ
vividhena krameṇa eva bhagavān paripūjyate
3. bhagavān sarvātmā svātmā ca sadā bahiḥ antaḥ ca
subuddhibhiḥ vividhena krameṇa eva paripūjyate
3. The Lord (bhagavān), who is the Self of all (sarvātmā) and one's own (ātman), is always worshipped perfectly, both externally and internally, by those of keen intellect, and indeed through various methods.
बहिस्तावन्महाबुद्धे क्रमेण परिपूज्यते ।
येन तच्छृणु तत्त्वज्ञ श्रोष्यस्यन्तःक्रमं ततः ॥ ४ ॥
bahistāvanmahābuddhe krameṇa paripūjyate ,
yena tacchṛṇu tattvajña śroṣyasyantaḥkramaṃ tataḥ 4
4. bahiḥ tāvat mahābuddhe krameṇa paripūjyate yena
tat śṛṇu tattvajña śroṣyasi antaḥkramam tataḥ
4. mahābuddhe tattvajña yena bahiḥ tāvat krameṇa
paripūjyate tat śṛṇu tataḥ antaḥkramam śroṣyasi
4. O great-minded one, listen to that by which the external [worship] is performed step by step. O knower of truth, then you shall hear about the internal process.
पूजाक्रमेषु सर्वेषु देहगेहं पवित्रकम् ।
त्याज्यं देहावबोधात्म परं यत्नात्पवित्रकम् ॥ ५ ॥
pūjākrameṣu sarveṣu dehagehaṃ pavitrakam ,
tyājyaṃ dehāvabodhātma paraṃ yatnātpavitrakam 5
5. pūjākrameṣu sarveṣu dehageham pavitrakam
tyājyam dehavabodhātma param yatnāt pavitrakam
5. sarveṣu pūjākrameṣu dehageham pavitrakam [asti] tu
dehavabodhātma param yatnāt tyājyam [tat] pavitrakam [asti]
5. Among all methods of worship, the 'body-house' (deha-geham) is considered pure. However, the self (ātman) that identifies with the understanding of the body (dehavabodhātma) must be abandoned with great effort; that is the supreme (param) purification.
पूजनं ध्यानमेवान्तर्नान्यदस्त्यस्य पूजनम् ।
तस्मात्त्रिभुवनाधारं नित्यं ध्यानेन पूजयेत् ॥ ६ ॥
pūjanaṃ dhyānamevāntarnānyadastyasya pūjanam ,
tasmāttribhuvanādhāraṃ nityaṃ dhyānena pūjayet 6
6. pūjanam dhyānam eva antar na anyat asti asya pūjanam
tasmāt tribhuvanādhāram nityam dhyānena pūjayet
6. pūjanam antar dhyānam eva asya anyat pūjanam na asti
tasmāt tribhuvanādhāram nityam dhyānena pūjayet
6. Indeed, internal worship (pūjanam) is nothing but (eva) meditation (dhyāna); there is no other (anyat) worship (pūjanam) of this (asya) [essence]. Therefore (tasmāt), one should always (nityam) worship (pūjayet) the support of the three worlds (tribhuvanādhāram) by means of meditation (dhyānena).
चिद्रूपं सूर्यलक्षाभं समस्ताभासभासनम् ।
अन्तस्थचित्प्रकाशं स्वमहंतासारमाश्रयेत् ॥ ७ ॥
cidrūpaṃ sūryalakṣābhaṃ samastābhāsabhāsanam ,
antasthacitprakāśaṃ svamahaṃtāsāramāśrayet 7
7. cidrūpam sūryalakṣābham samastābhāsabhāsanam
antaḥsthacitprakāśam svamahattāsāram āśrayet
7. cidrūpam sūryalakṣābham samastābhāsabhāsanam
antaḥsthacitprakāśam svamahattāsāram āśrayet
7. One should take refuge in (āśrayet) that which is of the nature of pure consciousness (cidrūpam), which radiates like a hundred thousand suns (sūryalakṣābham), which illuminates all other lights (samastābhāsabhāsanam), which is the inner light (prakāśam) of consciousness (cit), and which is the essence (sāram) of one's own true greatness (svamahattā).
अपारपरमाकाशविपुलाभोगकन्धरम् ।
अनन्ताधस्तनाकाशकोशपादसरोरुहम् ॥ ८ ॥
apāraparamākāśavipulābhogakandharam ,
anantādhastanākāśakośapādasaroruham 8
8. apāraparamākāśavipulābhogakandharam
anantādhastanākāśakośapādasaroruham
8. apāraparamākāśavipulābhogakandharam
anantādhastanākāśakośapādasaroruham
8. Whose neck is the vast expanse of the limitless supreme space, and whose lotus-feet are the infinite layers of space below.
अनन्तदिक्तटाभोगभुजमण्डलमण्डितम् ।
नानाविधमहालोकगृहीतपरमायुधम् ॥ ९ ॥
anantadiktaṭābhogabhujamaṇḍalamaṇḍitam ,
nānāvidhamahālokagṛhītaparamāyudham 9
9. anantadiktatābhogabhujamaṇḍalamaṇḍitam
nānāvidhamahālokagṛhītparamāyudham
9. anantadiktatābhogabhujamaṇḍalamaṇḍitam
nānāvidhamahālokagṛhītparamāyudham
9. Adorned with arms that encompass the vast expanse of the infinite directions, and holding supreme weapons grasped from various great worlds.
हृत्कोशकोणविश्रान्तब्रह्माण्डौघपरम्परम् ।
प्रकाशपरमाकाशपारगापारविग्रहम् ॥ १० ॥
hṛtkośakoṇaviśrāntabrahmāṇḍaughaparamparam ,
prakāśaparamākāśapāragāpāravigraham 10
10. hṛtkośakoṇaviśrāntabrahmāṇḍaughaparampuram
prakāśaparamākāśapāragāpāravigraham
10. hṛtkośakoṇaviśrāntabrahmāṇḍaughaparampuram
prakāśaparamākāśapāragāpāravigraham
10. In the corner of whose heart-chamber rests a continuous flow of universes, and whose boundless form extends beyond the supreme space of light.
अध ऊर्ध्वं चतुर्दिक्षु विदिक्षु च निरन्तरम् ।
ब्रह्मेन्द्रहरिरुद्रेशप्रमुखामरमण्डितम् ॥ ११ ॥
adha ūrdhvaṃ caturdikṣu vidikṣu ca nirantaram ,
brahmendraharirudreśapramukhāmaramaṇḍitam 11
11. adha ūrdhvam caturdikṣu vidikṣu ca nirantaram
brahmendrahariudreśapramukhāmaramaṇḍitam
11. adha ūrdhvam caturdikṣu vidikṣu ca nirantaram
brahmendrahariudreśapramukhāmaramaṇḍitam
11. Below, above, in the four cardinal directions, and in the intermediate directions, continuously, he is adorned by Brahma, Indra, Hari, Rudra (Īśa), and other prominent deities.
इमां भूतश्रियं तस्य रोमालिं प्रविचिन्तयेत् ।
विविधारम्भकारिण्यस्त्रिजगद्यन्त्ररज्जवः ॥ १२ ॥
imāṃ bhūtaśriyaṃ tasya romāliṃ pravicintayet ,
vividhārambhakāriṇyastrijagadyantrarajjavaḥ 12
12. imām bhūtaśriyam tasya romālim pravicintayet
vividhārambhakāriṇyaḥ trijagadyantrarajjvaḥ
12. tasya imām romālim bhūtaśriyam vividhārambhakāriṇyaḥ
trijagadyantrarajjvaḥ pravicintayet
12. One should contemplate His line of body hair (romāli) as the splendor of all beings, for they are the instigators of diverse undertakings and the very ropes that operate the machine of the three worlds.
इच्छाद्याः शक्तयस्तस्य चिन्तनीयाः शरीरगाः ।
एष देवः स परमः पूज्य एष सदा सताम् ॥ १३ ॥
icchādyāḥ śaktayastasya cintanīyāḥ śarīragāḥ ,
eṣa devaḥ sa paramaḥ pūjya eṣa sadā satām 13
13. icchādyāḥ śaktayaḥ tasya cintanīyāḥ śarīragāḥ
eṣa devaḥ saḥ paramaḥ pūjyaḥ eṣa sadā satām
13. tasya icchādyāḥ śarīragāḥ śaktayaḥ cintanīyāḥ
eṣa devaḥ sa paramaḥ eṣa sadā satām pūjyaḥ
13. His powers (śakti) beginning with desire (icchā), which reside in His body, should be contemplated. This divine being is indeed the Supreme One; He is always worthy of worship by the virtuous.
चिन्मात्रमनुभूत्यात्मा सर्वगः सर्वसंश्रयः ।
घटे पटे वटे कुड्ये शकटे वानरे स्थितः ॥ १४ ॥
cinmātramanubhūtyātmā sarvagaḥ sarvasaṃśrayaḥ ,
ghaṭe paṭe vaṭe kuḍye śakaṭe vānare sthitaḥ 14
14. cinmātram anubhūtyātmā sarvagaḥ sarvasaṃśrayaḥ
ghaṭe paṭe vaṭe kuḍye śakaṭe vānare sthitaḥ
14. saḥ cinmātram anubhūtyātmā sarvagaḥ sarvasaṃśrayaḥ [ca asti]
ghaṭe paṭe vaṭe kuḍye śakaṭe vānare [ca] sthitaḥ [asti]
14. He is pure consciousness (cinmātra), whose self (ātman) is experience (anubhūti), all-pervading, and the support of all. He is situated in a pot, in a cloth, in a banyan tree (vaṭa), in a wall, in a cart, and in a monkey.
शिवो हरो हरिर्ब्रह्मा शक्रो वैश्रवणो यमः ।
अनन्तैकपदाधारसत्तामात्रैकविग्रहः ॥ १५ ॥
śivo haro harirbrahmā śakro vaiśravaṇo yamaḥ ,
anantaikapadādhārasattāmātraikavigrahaḥ 15
15. śivaḥ haraḥ hariḥ brahmā śakraḥ vaiśravaṇaḥ
yamaḥ anantaikapadādhārasattāmātraikavigrahaḥ
15. saḥ śivaḥ haraḥ hariḥ brahmā śakraḥ vaiśravaṇaḥ yamaḥ
(ca) anantaikapadādhārasattāmātraikavigrahaḥ [ca asti]
15. He is Shiva, Hara, Hari, Brahma, Shakra (Indra), Vaiśravaṇa (Kubera), and Yama. His sole form (vigraha) is mere existence (sattāmātra), supported by the one infinite foundation.
विवर्तितजगज्जालः कालोऽस्य द्वारपालकः ।
सशैलभुवनाभोगमिदं ब्रह्माण्डमण्डलम् ॥ १६ ॥
vivartitajagajjālaḥ kālo'sya dvārapālakaḥ ,
saśailabhuvanābhogamidaṃ brahmāṇḍamaṇḍalam 16
16. vivartitajagajjālaḥ kālaḥ asya dvārapālakaḥ |
saśailabhuvanābhogam idam brahmāṇḍamaṇḍalam ||
16. kālaḥ vivartitajagajjālaḥ asya dvārapālakaḥ
idam saśailabhuvanābhogam brahmāṇḍamaṇḍalam
16. Time, who causes the entire network of worlds to manifest and revolve, is his doorkeeper. This entire sphere of the universe, with its mountains and vast realms...
देहकोणोऽस्य कस्मिंश्चित्स्वाङ्गावयवतां गतम् ।
विचिन्तयेन्महादेवं सहस्रश्रवणेक्षणम् ॥ १७ ॥
dehakoṇo'sya kasmiṃścitsvāṅgāvayavatāṃ gatam ,
vicintayenmahādevaṃ sahasraśravaṇekṣaṇam 17
17. dehakkoṇaḥ asya kasmiṃścit svāṅgāvayavatām gatam
| vicintayet mahādevam sahasraśravaṇekṣaṇam ||
17. kasmiṃścit dehakkoṇaḥ asya svāṅgāvayavatām gatam (idam
brahmāṇḍamaṇḍalam) mahādevam sahasraśravaṇekṣaṇam vicintayet
17. One should meditate on Mahadeva, for whom this entire sphere of the universe, with its mountains and vast realms (brahmāṇḍamaṇḍalam), has become like a mere limb in some corner of his own body. (He is) Mahadeva, who has thousands of ears and eyes.
सहस्रशिरसं शान्तं सहस्रभुजभूषणम् ।
सर्वत्रेक्षणशक्त्याढ्यं सर्वतो घ्राणशक्तिकम् ॥ १८ ॥
sahasraśirasaṃ śāntaṃ sahasrabhujabhūṣaṇam ,
sarvatrekṣaṇaśaktyāḍhyaṃ sarvato ghrāṇaśaktikam 18
18. sahasraśirasam śāntam sahasrabhuja bhūṣaṇam |
sarvatrekṣaṇaśaktyāḍhyam sarvataḥ ghrāṇaśaktikam ||
18. (mahādevam) sahasraśirasam śāntam sahasrabhuja bhūṣaṇam
sarvatrekṣaṇaśaktyāḍhyam sarvataḥ ghrāṇaśaktikam
18. One should meditate on Mahadeva who is having thousands of heads, peaceful, adorned with thousands of arms, endowed with the power (śakti) of sight everywhere, and possessing the power of smell in all directions.
सर्वतः स्पर्शनमयं सर्वतो रसनान्वितम् ।
सर्वत्र श्रवणाकीर्णं सर्वत्र मननान्वितम् ॥ १९ ॥
sarvataḥ sparśanamayaṃ sarvato rasanānvitam ,
sarvatra śravaṇākīrṇaṃ sarvatra mananānvitam 19
19. sarvataḥ sparśanamayam sarvataḥ rasanānvitam |
sarvatra śravaṇākīrṇam sarvatra mananānvitam ||
19. (mahādevam) sarvataḥ sparśanamayam sarvataḥ rasanānvitam
sarvatra śravaṇākīrṇam sarvatra mananānvitam
19. One should meditate on Mahadeva who is pervaded by touch everywhere, endowed with taste everywhere, filled with hearing everywhere, and endowed with thought everywhere.
सर्वतो मननातीतं सर्वतः परमं शिवम् ।
सर्वदा सर्वकर्तारं सर्वसंकल्पितार्थदम् ॥ २० ॥
sarvato mananātītaṃ sarvataḥ paramaṃ śivam ,
sarvadā sarvakartāraṃ sarvasaṃkalpitārthadam 20
20. sarvataḥ mananātītam sarvataḥ paramam śivam
sarvadā sarvakartāram sarvasaṅkalpitārthadam
20. sarvataḥ mananātītam sarvataḥ paramam śivam
sarvadā sarvakartāram sarvasaṅkalpitārthadam
20. He is in all respects beyond mental conception, in all respects the supreme auspicious one (śivam). He is always the creator of everything, the giver of all desired intentions.
सर्वभूतान्तरावस्थं सर्वं सर्वैकसाधनम् ।
इति संचिन्त्य देवेशमर्चयेद्विधिवत्ततः ॥ २१ ॥
sarvabhūtāntarāvasthaṃ sarvaṃ sarvaikasādhanam ,
iti saṃcintya deveśamarcayedvidhivattataḥ 21
21. sarvabhūtāntarāvastham sarvam sarvaikasādhanam
iti sañcintya deveśam arcayet vidhivat tataḥ
21. iti sarvabhūtāntarāvastham sarvam sarvaikasādhanam
deveśam sañcintya tataḥ vidhivat arcayet
21. Having thus contemplated the Lord of gods as dwelling within all beings, as the All, and as the sole means for everything, one should then worship him according to the prescribed rites.
विधानमर्चनस्येदं श्रृणु ब्रह्मविदां वर ।
स्वसंविदात्मा देवोऽयं नोपहारेण पूज्यते ॥ २२ ॥
vidhānamarcanasyedaṃ śrṛṇu brahmavidāṃ vara ,
svasaṃvidātmā devo'yaṃ nopahāreṇa pūjyate 22
22. vidhānam arcanasya idam śṛṇu brahmavidām vara
svasaṃvidātmā devaḥ ayam na upahāreṇa pūjyate
22. brahmavidām vara idam arcanasya vidhānam śṛṇu
ayam devaḥ svasaṃvidātmā upahāreṇa na pūjyate
22. O best among the knowers of ultimate reality (brahman), listen to this method of worship. This deity, whose very Self (ātman) is his own self-awareness, is not worshipped through material offerings.
न दीपेन न धूपेन न पुष्पविभवार्पणैः ।
नान्नदानादिदानेन न चन्दनविलेपनैः ॥ २३ ॥
na dīpena na dhūpena na puṣpavibhavārpaṇaiḥ ,
nānnadānādidānena na candanavilepanaiḥ 23
23. na dīpena na dhūpena na puṣpavibhavārpaṇaiḥ
na annadānādidānena na candanavilepanaiḥ
23. na dīpena na dhūpena na puṣpavibhavārpaṇaiḥ
na annadānādidānena na candanavilepanaiḥ
23. He is not worshipped by lamps, nor by incense, nor by offerings of lavish flowers, nor by presenting food or similar acts of giving (dāna), nor by anointing with sandalwood paste.
न च कुङ्कुमकर्पूरभोगैश्चित्रैर्न चेतरैः ।
नित्यमक्लेशलभ्येन शीतलेनाऽविनाशिना ॥ २४ ॥
na ca kuṅkumakarpūrabhogaiścitrairna cetaraiḥ ,
nityamakleśalabhyena śītalenā'vināśinā 24
24. na ca kuṅkumakarpūrabhogaiḥ citraiḥ na ca
itaraiḥ nityam akleśalabyhena śītalena avināśinā
24. na ca kuṅkumakarpūrabhogaiḥ citraiḥ na ca itaraiḥ (pūjyate)
nityam akleśalabyhena śītalena avināśinā (pūjyate)
24. One does not worship (the Self/Brahman) with diverse enjoyments of saffron and camphor, nor with other (material offerings). Instead, it is perpetually worshipped by that which is obtained without trouble, which is tranquil, and which is imperishable.
एकेनैवाऽमृतेनैष बोधेन स्वेन पूज्यते ।
एतदेव परं ध्यानं पूजैषैव परा स्मृता ॥ २५ ॥
ekenaivā'mṛtenaiṣa bodhena svena pūjyate ,
etadeva paraṃ dhyānaṃ pūjaiṣaiva parā smṛtā 25
25. ekena eva amṛtena eṣa bodhena svena pūjyate
etat eva param dhyānam pūjā eṣā eva parā smṛtā
25. eṣa ekena eva svena amṛtena bodhena pūjyate
etat eva param dhyānam eṣā eva parā pūjā smṛtā
25. This (Self/Brahman) is worshipped only by one's own immortal knowledge (bodha). This alone is the supreme meditation (dhyāna), and this worship alone is considered supreme.
यदनारतमन्तस्थशुद्धचिन्मात्रवेदनम् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन्श्वसन् ॥ २६ ॥
yadanāratamantasthaśuddhacinmātravedanam ,
paśyañśṛṇvanspṛśañjighrannaśnangacchansvapanśvasan 26
26. yat anāratam antahsthaśuddhacinmātravedanam paśyan
śṛṇvan spṛśan jighran aśnan gacchan svapan śvasan
26. yat anāratam antahsthaśuddhacinmātravedanam paśyan śṛṇvan
spṛśan jighran aśnan gacchan svapan śvasan (iha vartate)
26. That which is the constant realization of the pure consciousness (cit) alone residing within (the Self/ātman) – (this is the true state of one who), while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing,
प्रलपन्विसृजन्गृह्णन्शुद्धसंविन्मयो भवेत् ।
ध्यानामृतेन संपूज्य स्वयमात्मानमीश्वरम् ॥ २७ ॥
pralapanvisṛjangṛhṇanśuddhasaṃvinmayo bhavet ,
dhyānāmṛtena saṃpūjya svayamātmānamīśvaram 27
27. pralapan visṛjan gṛhṇan śuddhasaṃvinmayaḥ bhavet
dhyānāmṛtena sampūjya svayam ātmānam īśvaram
27. dhyānāmṛtena svayam ātmānam īśvaram
sampūjya (paśyan śṛṇvan spṛśan jighran
aśnan gacchan svapan śvasan) pralapan
visṛjan gṛhṇan śuddhasaṃvinmayaḥ bhavet
27. speaking, releasing, or grasping, one should become imbued with pure consciousness (saṃvit). (This is achieved by) having worshipped one's own Self (ātman), the Lord (īśvara), with the nectar of meditation (dhyāna).
परमास्वादयुक्तेन मुक्तेन कुसुमेहितैः ।
ध्यानोपहार एवात्मा ध्यानं ह्यस्य समीहितम् ॥ २८ ॥
paramāsvādayuktena muktena kusumehitaiḥ ,
dhyānopahāra evātmā dhyānaṃ hyasya samīhitam 28
28. paramāsvādayuktena muktena kusumehitaiḥ
dhyānopahāraḥ eva ātmā dhyānam hi asya samīhitam
28. ātmā paramāsvādayuktena muktena kusumehitaiḥ
dhyānopahāraḥ eva hi asya dhyānam samīhitam
28. The self (ātman) itself is the offering of meditation (dhyāna), characterized by supreme bliss and freed from desires for floral offerings. Indeed, meditation (dhyāna) is what is truly sought by this (self).
ध्यानमर्घ्यं च पाद्यं च शुद्धसंवेदनात्मकम् ।
ध्यानसंवेदनं पुष्पं सर्वं ध्यानपरं विदुः ॥ २९ ॥
dhyānamarghyaṃ ca pādyaṃ ca śuddhasaṃvedanātmakam ,
dhyānasaṃvedanaṃ puṣpaṃ sarvaṃ dhyānaparaṃ viduḥ 29
29. dhyānam arghyam ca pādyam ca śuddhasaṃvedanātmakam
dhyānasaṃvedanam puṣpam sarvam dhyānaparam viduḥ
29. dhyānam śuddhasaṃvedanātmakam arghyam ca pādyam ca
dhyānasaṃvedanam puṣpam [asti] sarvam dhyānaparam [iti] viduḥ
29. Meditation (dhyāna) serves as the respectful water offering (arghya) and the foot-washing water (pādya), being inherently pure consciousness. The understanding attained through meditation (dhyāna) is the flower offering. Indeed, they understand everything to be centered on meditation (dhyāna).
विना तेनेतरेणायमात्मा लभ्यत एव नो ।
ध्यानात्प्रसादमायाति सर्वभोगसुखश्रियः ॥ ३० ॥
vinā tenetareṇāyamātmā labhyata eva no ,
dhyānātprasādamāyāti sarvabhogasukhaśriyaḥ 30
30. vinā tena itareṇa ayam ātmā labhyate eva na u
dhyānāt prasādam āyāti sarvabhogasukhaśriyaḥ
30. ayam ātmā tena itareṇa vinā eva na u labhyate
dhyānāt sarvabhogasukhaśriyaḥ prasādam āyāti
30. Without that (meditation) and without any other means, this self (ātman) is indeed not attained. From meditation (dhyāna) arises the grace that brings all the glory of enjoyments and happiness.
अयमात्मा मुने भुङ्क्ते देहरूपो गृहे यथा ।
ध्यानेनानेन सुमते निमेषांस्तु त्रयोदश ॥ ३१ ॥
ayamātmā mune bhuṅkte deharūpo gṛhe yathā ,
dhyānenānena sumate nimeṣāṃstu trayodaśa 31
31. ayam ātmā mune bhuṅkte deharūpaḥ gṛhe yathā
dhyānena anena sumate nimeṣān tu trayodaśa
31. mune sumate ayam ātmā deharūpaḥ yathā gṛhe bhuṅkte
anena dhyānena tu trayodaśa nimeṣān [bhuṅkte]
31. O sage, this self (ātman), residing in the form of a body, experiences [the world] just as one would within a house. O wise one, through this very meditation (dhyāna), [it does so] for thirteen moments.
मूढोऽपि पूजयित्वेशं गोप्रदानफलं लभेत् ।
पूजयित्वा निमेषाणां शतमेकमिति प्रभुम् ॥ ३२ ॥
mūḍho'pi pūjayitveśaṃ gopradānaphalaṃ labhet ,
pūjayitvā nimeṣāṇāṃ śatamekamiti prabhum 32
32. mūḍhaḥ api pūjayitvā īśam go-pradāna-phalam
labhet pūjayitvā nimeṣāṇām śatam ekam iti prabhum
32. mūḍhaḥ api nimeṣāṇām ekam śatam iti īśam
prabhum pūjayitvā go-pradāna-phalam labhet
32. Even a foolish person (mūḍha), by worshipping the Lord (īśa/prabhu) for a mere hundred nimeṣas (a very short duration), attains the merit of gifting a cow.
अश्वमेधस्य यज्ञस्य फलं प्राप्नोति मानवः ।
पूजयित्वा स्वमात्मानं घटिकार्धमिति प्रभुम् ॥ ३३ ॥
aśvamedhasya yajñasya phalaṃ prāpnoti mānavaḥ ,
pūjayitvā svamātmānaṃ ghaṭikārdhamiti prabhum 33
33. aśvamedhasya yajñasya phalam prāpnoti mānavaḥ
pūjayitvā svam ātmānam ghaṭikā-ardham iti prabhum
33. mānavaḥ ghaṭikā-ardham iti svam ātmānam prabhum
pūjayitvā aśvamedhasya yajñasya phalam prāpnoti
33. A person (mānava) attains the merit of the horse sacrifice (aśvamedha yajña) by worshipping their own self (ātman) as the Lord (prabhu) for half a ghaṭikā.
अश्वमेधसहस्रस्य फलं प्राप्नोति मानवः ।
ध्यानवल्युपहारेण स्वयमात्मानमात्मना ॥ ३४ ॥
aśvamedhasahasrasya phalaṃ prāpnoti mānavaḥ ,
dhyānavalyupahāreṇa svayamātmānamātmanā 34
34. aśvamedha-sahasrasya phalam prāpnoti mānavaḥ
dhyāna-vali-upahāreṇa svayam ātmānam ātmanā
34. mānavaḥ dhyāna-vali-upahāreṇa ātmanā svayam
ātmānam aśvamedha-sahasrasya phalam prāpnoti
34. A person (mānava) attains the merit of a thousand horse sacrifices (aśvamedha yajñas) by offering their own self (ātman) through meditative devotion (dhyāna), by means of the self (ātman).
घटिकां पूजयेद्यस्तु राजसूयं लभेत सः ।
मध्याह्नपूजनादित्थं राजसूयैकलक्षभाक् ॥ ३५ ॥
ghaṭikāṃ pūjayedyastu rājasūyaṃ labheta saḥ ,
madhyāhnapūjanāditthaṃ rājasūyaikalakṣabhāk 35
35. ghaṭikām pūjayet yaḥ tu rājasūyam labheta saḥ
madhyāhna-pūjanāt ittham rājasūya-eka-lakṣa-bhāk
35. yaḥ tu ghaṭikām pūjayet,
saḥ rājasūyam labheta.
ittham madhyāhna-pūjanāt rājasūya-eka-lakṣa-bhāk (bhavati)
35. Indeed, whoever worships for one ghaṭikā, that person would obtain the royal consecration (rājasūya) sacrifice. In this way, through midday worship, one becomes a recipient of a hundred thousand (rājasūya) sacrifices.
दिवसं पूजयित्वैवं परे धाम्नि वसेन्नरः ।
एषोऽसौ परमो योग एषा सा परमा क्रिया ।
बाह्यसंपूजनं प्रोक्तमेतदुत्तममात्मनः ॥ ३६ ॥
divasaṃ pūjayitvaivaṃ pare dhāmni vasennaraḥ ,
eṣo'sau paramo yoga eṣā sā paramā kriyā ,
bāhyasaṃpūjanaṃ proktametaduttamamātmanaḥ 36
36. divasam pūjayitvā evam pare dhāmni
vaset naraḥ | eṣaḥ asau paramaḥ yogaḥ
eṣā sā paramā kriyā | bāhyasaṃpūjanam
proktam etat uttamam ātmanaḥ ||
36. naraḥ evam divasam pūjayitvā pare
dhāmni vaset eṣaḥ asau paramaḥ
yogaḥ eṣā sā paramā kriyā etat
bāhyasaṃpūjanam ātmanaḥ uttamam proktam
36. Having worshipped in this manner daily, a person would reside in the supreme abode. This indeed is the supreme spiritual discipline (yoga), and this is that ultimate action. This external worship is declared to be the most excellent for the individual self (ātman).
एतत्पवित्रमखिलाघविघातहेतुं यस्त्वाचरिष्यति नरः क्षणमप्यखिन्नः ।
तं वन्दयिष्यति सुरासुरलोकपूगः प्राप्तास्पदं जगति मामिव मुक्तमात्मन् ॥ ३७ ॥
etatpavitramakhilāghavighātahetuṃ yastvācariṣyati naraḥ kṣaṇamapyakhinnaḥ ,
taṃ vandayiṣyati surāsuralokapūgaḥ prāptāspadaṃ jagati māmiva muktamātman 37
37. etat pavitram akhilāghavighātahetum yaḥ
tu ācariṣyati naraḥ kṣaṇam api akhinnaḥ
| tam vandayiṣyati surāsuralokapūgaḥ
prāptāspadam jagati mām iva muktam ātman ||
37. ātman! yaḥ naraḥ akhinnaḥ (san) etat pavitram akhilāghavighātahetum (karma) kṣaṇam api ācariṣyati,
tam surāsuralokapūgaḥ mām iva jagati prāptāspadam muktam vandayiṣyati
37. O self (ātman), that unwearied person who practices this sacred (ritual), which is the cause of destroying all sins, even for a moment, him the multitudes of gods and demons will worship, just as they worship me, who has attained a liberated state (mokṣa) in the world.

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 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 (current chapter) 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