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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-39

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ईश्वर उवाच ।
पावनं पावनानां यद्यत्सर्वतमसां क्षयः ।
तदिदानीं प्रवक्ष्येऽहमन्तःपूजनमात्मनः ॥ १ ॥
īśvara uvāca ,
pāvanaṃ pāvanānāṃ yadyatsarvatamasāṃ kṣayaḥ ,
tadidānīṃ pravakṣye'hamantaḥpūjanamātmanaḥ 1
1. īśvaraḥ uvāca | pāvanam pāvanānām yat yat sarvatamasām
kṣayaḥ | tat idānīm pravakṣye aham antaḥpūjanam ātmanaḥ ||
1. īśvaraḥ uvāca yat yat pāvanānām pāvanam,
(yat ca) sarvatamasām kṣayaḥ,
tat आत्मनः antaḥpūjanam aham idānīm pravakṣye
1. Īśvara said: I will now explain that inner worship of the self (ātman), which is the purifier of purifiers, and which is the destruction of all darkness.
गच्छतस्तिष्ठतश्चैव जाग्रतः स्वपतोऽपि च ।
सर्वाचारगता पूजा नित्यं ध्यानात्मिका त्वियम् ॥ २ ॥
gacchatastiṣṭhataścaiva jāgrataḥ svapato'pi ca ,
sarvācāragatā pūjā nityaṃ dhyānātmikā tviyam 2
2. gacchataḥ tiṣṭhataḥ ca eva jāgrataḥ svapataḥ api ca
| sarvācāragatā pūjā nityam dhyānātmikā tu iyam ||
2. gacchataḥ tiṣṭhataḥ ca eva,
jāgrataḥ svapataḥ api ca (manuṣyasya),
iyam sarvācāragatā pūjā nityam tu dhyānātmikā (asti)
2. This worship, inherent in all activities, is for one who is going, standing, awake, or even sleeping. It is indeed always of the nature of meditation (dhyāna).
नित्यमेव शरीरस्थमिमं ध्यायेत्परं शिवम् ।
सर्वप्रत्ययकर्तारं स्वयमात्मानमात्मना ॥ ३ ॥
nityameva śarīrasthamimaṃ dhyāyetparaṃ śivam ,
sarvapratyayakartāraṃ svayamātmānamātmanā 3
3. nityam eva śarīrastham imam dhyāyet param śivam
sarvapratyayakartāram svayam ātmānam ātmanā
3. imam śarīrastham param śivam sarvapratyayakartāram
ātmānam ātmanā svayam nityam eva dhyāyet
3. One should always indeed meditate on this supreme, auspicious being (śiva) residing within the body, who is the creator of all cognitions. One should meditate on the Self (ātman) by means of the self (ātman) itself.
शयानमुत्थितं चैव व्रजन्तमथवा स्थितम् ।
स्पृशन्तमभितः स्पृश्यं त्यजन्तमथवाऽभितः ॥ ४ ॥
śayānamutthitaṃ caiva vrajantamathavā sthitam ,
spṛśantamabhitaḥ spṛśyaṃ tyajantamathavā'bhitaḥ 4
4. śayānam utthitam ca eva vrajantam athavā sthitam
spṛśantam abhitaḥ spṛśyam tyajantam athavā abhitaḥ
4. ca eva śayānam utthitam athavā vrajantam sthitam
spṛśantam abhitaḥ spṛśyam athavā abhitaḥ tyajantam
4. (One should meditate on this Self) while it is lying down or risen, going or standing still, touching what is to be touched everywhere, or abandoning it everywhere.
भुञ्जानं संत्यजन्तं च भोगानाभोगपीवरान् ।
बाह्यार्थपरिकर्तारं सर्वकार्यस्वरूपदम् ॥ ५ ॥
bhuñjānaṃ saṃtyajantaṃ ca bhogānābhogapīvarān ,
bāhyārthaparikartāraṃ sarvakāryasvarūpadam 5
5. bhuñjānam saṃtyajantam ca bhogān ābhogapīvarān
bāhyārthaparikartāram sarvakāryasvarūpadam
5. ca ābhogapīvarān bhogān bhuñjānam saṃtyajantam
bāhyārthaparikartāram sarvakāryasvarūpadam
5. (One should meditate on this Self) experiencing and entirely renouncing enjoyments (bhoga) that are rich with experience; the creator of external objects, and the bestower of form upon all actions.
देहलिङ्गेषु शान्तस्थं त्यक्तलिङ्गान्तरादिकम् ।
यथाप्राप्तार्थसंवित्त्या बोधलिङ्गं प्रपूजयेत् ॥ ६ ॥
dehaliṅgeṣu śāntasthaṃ tyaktaliṅgāntarādikam ,
yathāprāptārthasaṃvittyā bodhaliṅgaṃ prapūjayet 6
6. dehalīṅgeṣu śāntastham tyaktaliṅgāntarādikam
yathāprāptārthasaṃvittyā bodhaliṅgam prapūjayet
6. yathāprāptārthasaṃvittyā dehalīṅgeṣu śāntastham
tyaktaliṅgāntarādikam bodhaliṅgam prapūjayet
6. One should worship the symbol of consciousness (bodhaliṅga), which remains tranquil amidst the characteristics of the body and has abandoned other identifying marks, through the understanding of things as they are naturally experienced.
प्रवाहपतितार्थस्थः स्वबोधस्नानशुद्धिमान् ।
नित्यावबोधार्हणया बोधलिङ्गं प्रपूजयेत् ॥ ७ ॥
pravāhapatitārthasthaḥ svabodhasnānaśuddhimān ,
nityāvabodhārhaṇayā bodhaliṅgaṃ prapūjayet 7
7. pravāhapatitārthasthaḥ svabodha-snāna-śuddhimān
nityāvabodhārhaṇayā bodhaliṅgam prapūjayet
7. pravāhapatitārthasthaḥ svabodha-snāna-śuddhimān
nityāvabodhārhaṇayā bodhaliṅgam prapūjayet
7. One who is situated amidst the objects that naturally arise in the stream of experience, and who is purified by the cleansing bath of their own innate consciousness (svabodha), should worship the symbol of consciousness (bodhaliṅga) with an offering of constant, unwavering awareness (nityāvabodha).
आदित्यभावनाभोगभाविताम्बरभास्वरम् ।
शशाङ्कभावनाभोगभावितेन्दुतयोदितम् ॥ ८ ॥
ādityabhāvanābhogabhāvitāmbarabhāsvaram ,
śaśāṅkabhāvanābhogabhāvitendutayoditam 8
8. āditya-bhāvanā-bhoga-bhāvitāmbara-bhāsvaram
śaśāṅka-bhāvanā-bhoga-bhāvitendu-tayā uditam
8. āditya-bhāvanā-bhoga-bhāvitāmbara-bhāsvaram
śaśāṅka-bhāvanā-bhoga-bhāvitendu-tayā uditam
8. It is that which shines brilliantly in the sky, imbued with the enjoyment of contemplating the sun; and that which has arisen as the moon, permeated by the enjoyment of contemplating the moon.
प्रतिभासपदार्थौघनित्यावगतसंविदम् ।
द्वारैर्वहन्तं शारीरैर्मुखे प्राणस्वरूपिणम् ॥ ९ ॥
pratibhāsapadārthaughanityāvagatasaṃvidam ,
dvārairvahantaṃ śārīrairmukhe prāṇasvarūpiṇam 9
9. pratibhāsa-padārthaugha-nityāvagata-saṃvidam
dvāraiḥ vahantam śārīraiḥ mukhe prāṇa-svarūpiṇam
9. pratibhāsa-padārthaugha-nityāvagata-saṃvidam
vahantam śārīraiḥ dvāraiḥ mukhe prāṇa-svarūpiṇam
9. It is that whose consciousness (saṃvit) is perpetually comprehended through the flow of manifested objects; that which conveys (itself) through the bodily gates (senses), taking the form of the vital breath (prāṇa) in the mouth/face.
रसीकृत्य रसं प्राणस्वान्तोदात्ततुरङ्गमम् ।
प्राणापानरथारूढं गूढमन्तर्गुहाशयम् ॥ १० ॥
rasīkṛtya rasaṃ prāṇasvāntodāttaturaṅgamam ,
prāṇāpānarathārūḍhaṃ gūḍhamantarguhāśayam 10
10. rasīkṛtya rasam prāṇa-svānta-udātta-turaṅgamam
prāṇāpāna-rathārūḍham gūḍham antarguhāśayam
10. rasīkṛtya rasam prāṇa-svānta-udātta-turaṅgamam
prāṇāpāna-rathārūḍham gūḍham antarguhāśayam
10. After having fully relished the essence (rasa) - that which possesses the vital breath (prāṇa) and the noble mind (svānta) as its excellent steeds, is mounted on the chariot of prāṇa and apāna, and remains hidden, residing in the inner cave [of the heart].
ज्ञातारं ज्ञेयदृष्टीनां कर्तारं सर्वकर्मणाम् ।
भोक्तारं सर्वभोज्यानां स्मर्तारं सर्वसंविदाम् ॥ ११ ॥
jñātāraṃ jñeyadṛṣṭīnāṃ kartāraṃ sarvakarmaṇām ,
bhoktāraṃ sarvabhojyānāṃ smartāraṃ sarvasaṃvidām 11
11. jñātāram jñeyadṛṣṭīnām kartāram sarvakarmaṇām
bhoktāram sarvabhojyānām smartāram sarvasaṃvidām
11. jñātāram jñeyadṛṣṭīnām kartāram sarvakarmaṇām
bhoktāram sarvabhojyānām smartāram sarvasaṃvidām
11. He is the knower of all objects of knowledge, the performer of all actions (karma), the experiencer of all objects of enjoyment, and the rememberer of all instances of knowledge.
सम्यक्संविदिताङ्गौघं भावाभावनभावितम् ।
आभासभास्वरं भूरि सर्वगं चिन्तयेच्छिवम् ॥ १२ ॥
samyaksaṃviditāṅgaughaṃ bhāvābhāvanabhāvitam ,
ābhāsabhāsvaraṃ bhūri sarvagaṃ cintayecchivam 12
12. samyaksaṃviditāṅgaugham bhāvābhāvabhāvitam
ābhāsabhāsvaram bhūri sarvagam cintayet śivam
12. cintayet śivam samyaksaṃviditāṅgaugham
bhāvābhāvabhāvitam ābhāsabhāsvaram bhūri sarvagam
12. One should contemplate Śiva, whose entire structure is perfectly understood, who manifests as both existence and non-existence, who is resplendent with his own light, vast, and all-pervading.
निष्कलं सकलं चैव देहस्थं व्योमचारिणम् ।
अरञ्जितं रञ्जितं च नित्यमङ्गाङ्गसंविदम् ॥ १३ ॥
niṣkalaṃ sakalaṃ caiva dehasthaṃ vyomacāriṇam ,
arañjitaṃ rañjitaṃ ca nityamaṅgāṅgasaṃvidam 13
13. niṣkalam sakalam ca eva dehastham vyomacāriṇam
arañjitam rañjitam ca nityam aṅgāṅgasaṃvidam
13. niṣkalam sakalam ca eva dehastham vyomacāriṇam
arañjitam rañjitam ca nityam aṅgāṅgasaṃvidam
13. He is both partless and with parts, residing in the body and moving through space. He is both uncolored and colored, and eternally aware of all parts (aṅga).
मनोमननशक्तिस्थं प्राणापानान्तरोदितम् ।
हृत्कण्ठतालुमध्यस्थं भ्रनासापुटपीठगम् ॥ १४ ॥
manomananaśaktisthaṃ prāṇāpānāntaroditam ,
hṛtkaṇṭhatālumadhyasthaṃ bhranāsāpuṭapīṭhagam 14
14. manomananaśaktistham prāṇāpānāntaroditam
hṛtkaṇṭhatālumadhyastham bhrunāsāpuṭapīṭhagam
14. manomananaśaktistham prāṇāpānāntaroditam
hṛtkaṇṭhatālumadhyastham bhrunāsāpuṭapīṭhagam
14. He resides in the power of the mind's reflection, arises between the outgoing (prāṇa) and incoming (apāna) breaths, abides in the center of the heart, throat, and palate, and is present at the seat between the eyebrows and nostrils.
षट्त्रिंशत्पदकोटिस्थमुन्मन्यन्तदशातिगम् ।
कुर्वन्तमन्तःशब्दादींश्चोदयन्तं मनःखगम् ॥ १५ ॥
ṣaṭtriṃśatpadakoṭisthamunmanyantadaśātigam ,
kurvantamantaḥśabdādīṃścodayantaṃ manaḥkhagam 15
15. ṣaṭtriṃśatpadakoṭistham unmanyantadaśātigam
kurvantam antaḥśabdādīn codayantam manaḥkhagam
15. ṣaṭtriṃśatpadakoṭistham unmanyantadaśātigam
antaḥśabdādīn kurvantam manaḥkhagam codayantam
15. It exists within the thirty-six cosmic principles, transcends the ultimate state of mindlessness (unmani), creates internal sounds and similar phenomena, and impels the mind, which is like a bird.
विकल्पिन्यविकल्पे च द्विविधे वाक्पथे स्थितम् ।
तिले तैलमिवाङ्गेषु सर्वेष्वेवान्तरं स्थितम् ॥ १६ ॥
vikalpinyavikalpe ca dvividhe vākpathe sthitam ,
tile tailamivāṅgeṣu sarveṣvevāntaraṃ sthitam 16
16. vikalpini avikalpe ca dvividhe vākpathe sthitam
tile tailam iva aṅgeṣu sarveṣu eva antaram sthitam
16. sthitam vikalpini avikalpe ca dvividhe vākpathe
tile tailam iva sarveṣu eva aṅgeṣu antaram sthitam
16. It is situated within the twofold path of speech (vākpatha), both that which is differentiated (vikalpini) and that which is undifferentiated (avikalpe). It is also present internally in all the body's parts, just as oil resides within a sesame seed.
कलाकलङ्करहितं कठिनं च कलागणैः ।
एकदेशे सुहृत्पद्मे सर्वदेहे च संस्थितम् ॥ १७ ॥
kalākalaṅkarahitaṃ kaṭhinaṃ ca kalāgaṇaiḥ ,
ekadeśe suhṛtpadme sarvadehe ca saṃsthitam 17
17. kalākalaṅkarahitam kaṭhinam ca kalāgaṇaiḥ
ekadeśe suhṛtpadme sarvadehe ca saṃsthitam
17. kalākalaṅkarahitam ca kalāgaṇaiḥ kaṭhinam
ekadeśe suhṛtpadme ca sarvadehe saṃsthitam
17. It is free from the blemishes of the kalās (parts/phases) and is profound [or firm] even in relation to the multitude of kalās. It resides in one particular place, the heart-lotus (suhṛtpadma), and also pervades the entire body.
चिन्मात्रममलाभासं कलाकलनकल्पनम् ।
प्रत्यक्षदृश्यं सर्वत्र स्वानुभूतिमयात्मकम् ॥ १८ ॥
cinmātramamalābhāsaṃ kalākalanakalpanam ,
pratyakṣadṛśyaṃ sarvatra svānubhūtimayātmakam 18
18. cinmātram amalābhāsam kalākalanakalpanam
pratyakṣadṛśyam sarvatra svānubhūtimayātmakam
18. cinmātram amalābhāsam kalākalanakalpanam
sarvatra pratyakṣadṛśyam svānubhūtimayātmakam
18. It is pure consciousness (cinmātra), possessing a spotless radiance. Its essence is the conceptualization and apprehension of divisions. It is directly perceptible everywhere, and its very being (ātman) is constituted by self-experience (svānubhūti).
प्रत्यक्चेतनमात्मीयमर्थित्वेन पुनः स्थितम् ।
पदार्थानामुपेत्याशु क्षणाद्द्वित्वमिवागतम् ॥ १९ ॥
pratyakcetanamātmīyamarthitvena punaḥ sthitam ,
padārthānāmupetyāśu kṣaṇāddvitvamivāgatam 19
19. pratyak cetanam ātmīyam arthitvena punaḥ sthitam
padārthānām upetya āśu kṣaṇāt dvitvam iva āgatam
19. ātmīyam pratyak cetanam arthitvena punaḥ sthitam,
(tat) padārthānām upetya,
āśu kṣaṇāt dvitvam iva āgatam (bhavati)
19. One's own inner consciousness (ātman), which exists as an object of desire, having quickly approached external objects, immediately seems to have acquired a dual nature.
सहस्तपादावयवः सकेशनखदन्तकः ।
स्वदेहसंविदाभासो देवोऽयमिति भावयेत् ॥ २० ॥
sahastapādāvayavaḥ sakeśanakhadantakaḥ ,
svadehasaṃvidābhāso devo'yamiti bhāvayet 20
20. sahastapādāvayavaḥ sakeśanakadantakaḥ
svadehasaṃvidābhāsaḥ devaḥ ayam iti bhāvayet
20. sahastapādāvayavaḥ sakeśanakadantakaḥ
svadehasaṃvidābhāsaḥ ayam devaḥ iti bhāvayet
20. One should meditate, "This divine being (deva) has hands, feet, and other limbs, along with hair, nails, and teeth, and shines forth as the very consciousness (saṃvid) of its own body."
विचित्राः शक्तयो बह्व्यो नानाचारा मनोदशाम् ।
उपासते मामनिशं पत्न्यः कान्तमिवोत्तमम् ॥ २१ ॥
vicitrāḥ śaktayo bahvyo nānācārā manodaśām ,
upāsate māmaniśaṃ patnyaḥ kāntamivottamam 21
21. vicitrāḥ śaktayaḥ bahvyaḥ nānācārāḥ manodaśām
upasate mām aniśam patnyaḥ kāntam iva uttamam
21. bahvyaḥ vicitrāḥ nānācārāḥ śaktayaḥ,
uttamam kāntam patnyaḥ iva,
mām (yaḥ) manodaśām (asmi),
aniśam upasate
21. Many diverse powers (śakti), exhibiting various behaviors, constantly attend upon me, who am the state of the mind, just as wives serve their excellent beloved husband.
मनो मे द्वारपालोऽयं निवेदितजगत्त्रयः ।
चिन्तेयं मे प्रतीहारी द्वारस्था शुद्धरूपिणी ॥ २२ ॥
mano me dvārapālo'yaṃ niveditajagattrayaḥ ,
cinteyaṃ me pratīhārī dvārasthā śuddharūpiṇī 22
22. manaḥ me dvārapālaḥ ayam niveditajagattrayaḥ
cintā iyam me pratīhārī dvārasthā śuddharūpiṇī
22. ayam manaḥ me niveditajagattrayaḥ dvārapālaḥ.
iyam cintā me dvārasthā śuddharūpiṇī pratīhārī (asti)
22. This mind is my doorkeeper, to whom the three worlds have been announced. And this thought (cintā) is my pure-formed female attendant, standing at the door.
शक्तिर्ममात्मिका बुद्धिः क्रिया चैव वराङ्गना ।
ज्ञानानि च विचित्राणि भूषणान्यङ्गगानि मे ॥ २३ ॥
śaktirmamātmikā buddhiḥ kriyā caiva varāṅganā ,
jñānāni ca vicitrāṇi bhūṣaṇānyaṅgagāni me 23
23. śaktiḥ mama ātmakā buddhiḥ kriyā ca eva varāṅganā
jñānāni ca vicitrāṇi bhūṣaṇāni aṅgagāni me
23. mama śaktiḥ ātmakā buddhiḥ eva ca kriyā varāṅganā
ca vicitrāṇi jñānāni me aṅgagāni bhūṣaṇāni
23. My intrinsic power (śakti) is my intellect (buddhi) itself, and she is also the most excellent lady of action. Moreover, diverse forms of knowledge are my ornaments adorning my limbs.
कर्मेन्द्रियाणि द्वाराणि बुद्धीन्द्रियगणैः सह ।
अयं सोऽहमनन्तात्मा व्यवच्छेदोज्झिताकृतिः ॥ २४ ॥
karmendriyāṇi dvārāṇi buddhīndriyagaṇaiḥ saha ,
ayaṃ so'hamanantātmā vyavacchedojjhitākṛtiḥ 24
24. karmendriyāṇi dvārāṇi buddhindriyagaṇaiḥ saha
ayam saḥ aham anantātmā vyavacchedaujjhitākṛtiḥ
24. karmendriyāṇi dvārāṇi buddhindriyagaṇaiḥ saha
ayam saḥ aham anantātmā vyavacchedaujjhitākṛtiḥ
24. The organs of action (karmendriyāṇi) are the gateways, together with the groups of organs of knowledge (buddhīndriyāṇi). This is I, the infinite self (ātman), whose form is free from all distinctions.
तिष्ठामि भरितैकात्मा पूर्णः सर्वावपूरकः ।
इति दैवीमुपाश्रित्य स्वच्छामात्मचमत्कृतिम् ॥ २५ ॥
tiṣṭhāmi bharitaikātmā pūrṇaḥ sarvāvapūrakaḥ ,
iti daivīmupāśritya svacchāmātmacamatkṛtim 25
25. tiṣṭhāmi bharitaikātmā pūrṇaḥ sarvāvapurakaḥ
iti daivīm upāśritya svacchām ātmacamatkṛtim
25. iti daivīm svacchām ātmacamatkṛtim upāśritya (aham)
bharitaikātmā pūrṇaḥ sarvāvapurakaḥ tiṣṭhāmi
25. I abide as the entirely permeated, singular self (ātman), complete and all-filling. This is by resorting to the divine, pure wonder of the self (ātmacamatkṛti).
दैवत्वपरिपूर्णोऽन्तरदीनात्मावतिष्ठते ।
नास्तमेति न चोदेति न तुष्यति न कुप्यति ॥ २६ ॥
daivatvaparipūrṇo'ntaradīnātmāvatiṣṭhate ,
nāstameti na codeti na tuṣyati na kupyati 26
26. daivatvaparipūrṇaḥ antar adīnātmā avatiṣṭhate
na astam eti na ca udeti na tuṣyati na kupyati
26. daivatvaparipūrṇaḥ adīnātmā antar avatiṣṭhate (saḥ)
na astam eti ca na udeti na tuṣyati ca na kupyati
26. Full of divinity, the unconstrained self (ātman) resides within. It neither sets nor rises; it neither becomes pleased nor angry.
न तृप्तिं न क्षुधं याति नाभिवाञ्छति नोज्झति ।
समः समसमाचारः समाभासः समाकृतिः ॥ २७ ॥
na tṛptiṃ na kṣudhaṃ yāti nābhivāñchati nojjhati ,
samaḥ samasamācāraḥ samābhāsaḥ samākṛtiḥ 27
27. na tṛptim na kṣudham yāti na abhivāñchati na ujjhati.
samaḥ samasamācāraḥ samābhāsaḥ samākṛtiḥ.
27. na tṛptim na kṣudham yāti.
na abhivāñchati na ujjhati.
samaḥ samasamācāraḥ samābhāsaḥ samākṛtiḥ.
27. He neither experiences satisfaction nor hunger; he neither desires nor abandons. He is equanimous, possessing uniform conduct, appearance, and form.
सौम्यतामलमायातः समन्तात्सुन्दराशयः ।
आदेहमेक एवासावव्युच्छिन्नमहामतिः ॥ २८ ॥
saumyatāmalamāyātaḥ samantātsundarāśayaḥ ,
ādehameka evāsāvavyucchinnamahāmatiḥ 28
28. saumyatā-amalam āyātaḥ samantāt sundarāśayaḥ.
ādeham ekaḥ eva asau avyucchinnamahāmatiḥ.
28. asau ekaḥ eva avyucchinnamahāmatiḥ ādeham.
āyātaḥ saumyatā-amalam.
sundarāśayaḥ samantāt.
28. Having attained pure gentleness, he is beautiful-minded in every respect. He, that very one, remains uniquely endowed with uninterrupted great wisdom throughout his embodiment.
देवार्चनं करोत्येव दीर्घदीर्घमहर्निशम् ।
चित्तत्त्वचलितो देहो देवोऽस्य समुदाहृतः ॥ २९ ॥
devārcanaṃ karotyeva dīrghadīrghamaharniśam ,
cittattvacalito deho devo'sya samudāhṛtaḥ 29
29. devārcanam karoti eva dīrghadīrgham aharniśam.
cittattvacalitaḥ dehaḥ devaḥ asya samudāhṛtaḥ.
29. karoti eva devārcanam dīrghadīrgham aharniśam.
asya dehaḥ cittattvacalitaḥ devaḥ samudāhṛtaḥ.
29. He perpetually performs deity worship, day and night. His body, animated by the principle of consciousness, is declared to be his very deity.
यथाप्राप्तेन सर्वेण तमर्चयति वस्तुना ।
समया सर्वया बुद्ध्या चिन्मात्रं देवचित्परम् ॥ ३० ॥
yathāprāptena sarveṇa tamarcayati vastunā ,
samayā sarvayā buddhyā cinmātraṃ devacitparam 30
30. yathāprāptena sarveṇa tam arcayati vastunā.
samayā sarvayā buddhyā cinmātram devacitparam.
30. arcayati tam devacitparam cinmātram.
yathāprāptena sarveṇa vastunā.
samayā sarvayā buddhyā.
30. He worships that supreme consciousness (cinmātra), which is the ultimate divine consciousness (devacit param), with all things that come to him naturally, and with his entire intellect at all times.
यथाप्राप्तक्रमोत्थेन सर्वार्थेन समर्चयेत् ।
मनागपि न कर्तव्यो यत्नोऽत्रापूर्ववस्तुनि ॥ ३१ ॥
yathāprāptakramotthena sarvārthena samarcayet ,
manāgapi na kartavyo yatno'trāpūrvavastuni 31
31. yathāprāptakramot-thena sarvārthena samarcayet
manāk api na kartavyaḥ yatnaḥ atra apūrvavastuni
31. yathāprāptakramot-thena sarvārthena samarcayet
atra apūrvavastuni manāk api yatnaḥ na kartavyaḥ
31. One should perform worship using all the things that are obtained in their natural order. No effort whatsoever should be made here for new or unobtained objects.
प्राप्तदेहतया नित्यं तथार्थक्रिययाऽनया ।
कामसंसेवनेनाऽथ पूजयेच्छोभनं विभुम् ॥ ३२ ॥
prāptadehatayā nityaṃ tathārthakriyayā'nayā ,
kāmasaṃsevanenā'tha pūjayecchobhanaṃ vibhum 32
32. prāptadehatayā nityam tathā arthakriyayā anayā
kāmasaṃsevenena atha pūjayet śobhanam vibhum
32. nityam prāptadehatayā tathā anayā arthakriyayā
atha kāmasaṃsevenena śobhanam vibhum pūjayet
32. One should constantly worship the auspicious, all-pervading (Lord) through the state of having obtained a physical body, similarly through the performance of worldly activities, and then through the enjoyment of desires.
भक्ष्यभोज्यान्नपानेन नानाविभवशालिना ।
शयनासनयानेन यथाप्तेनार्चयेच्छिवम् ॥ ३३ ॥
bhakṣyabhojyānnapānena nānāvibhavaśālinā ,
śayanāsanayānena yathāptenārcayecchivam 33
33. bhakṣyabhojyānnapānena nānāvibhavaśālinā
śayanāsanayānena yathāptena arcayet śivam
33. nānāvibhavaśālinā yathāptena bhakṣyabhojyānnapānena
śayanāsanayānena śivam arcayet
33. One should worship Śiva with eatables, foodstuffs, and drinks, as well as with beds, seats, and conveyances, all of which are endowed with various splendors and are acquired as they become available.
कान्तान्नपानसंभोगसंभारादिविलासिना ।
सुखेन सर्वरूपेण संबुद्ध्याऽऽत्मानमर्चयेत् ॥ ३४ ॥
kāntānnapānasaṃbhogasaṃbhārādivilāsinā ,
sukhena sarvarūpeṇa saṃbuddhyā''tmānamarcayet 34
34. kāntānnapānasaṃbhogasaṃbhārādivilāsinā
sukhena sarvarūpeṇa saṃbuddhyā ātmanam arcayet
34. sukhena sarvarūpeṇa saṃbuddhyā
kāntānnapānasaṃbhogasaṃbhārādivilāsinā ātmanam arcayet
34. One should worship the self (ātman) with happiness, in all its manifestations, and with perfect understanding, using delightful food, drink, and sensual enjoyments, and an abundance of other luxurious provisions.
आधिव्याधिपरीतेन मोहसंरम्भशालिना ।
सर्वोपद्रवदुःखेन प्राप्तेनात्मानमर्चयेत् ॥ ३५ ॥
ādhivyādhiparītena mohasaṃrambhaśālinā ,
sarvopadravaduḥkhena prāptenātmānamarcayet 35
35. ādhi-vyādhi-parītena moha-saṃrambha-śālinā
sarvopadravaduḥkhena prāptena ātmānam arcayet
35. ādhi-vyādhi-parītena moha-saṃrambha-śālinā
sarvopadravaduḥkhena prāptena ātmānam arcayet
35. One should worship the Self (ātman) even when afflicted by mental distress and physical ailments, characterized by delusion (moha) and agitation, and experiencing all troubles and sorrows.
समस्तैश्च समस्तानां चेष्टानां जगतः स्थितेः ।
मृतिजीवितस्वप्नाद्यैः प्राप्तैरात्मानमर्चयेत् ॥ ३६ ॥
samastaiśca samastānāṃ ceṣṭānāṃ jagataḥ sthiteḥ ,
mṛtijīvitasvapnādyaiḥ prāptairātmānamarcayet 36
36. samastaiḥ ca samastānām ceṣṭānām jagataḥ sthiteḥ
mṛtijīvitasvapnādyaiḥ prāptaiḥ ātmānam arcayet
36. samastaiḥ ca samastānām ceṣṭānām jagataḥ sthiteḥ
mṛtijīvitasvapnādyaiḥ prāptaiḥ ātmānam arcayet
36. One should worship the Self (ātman) through all phenomena that encompass the totality of activities and the existence of the world, as well as through the experienced states of death, life, dreams, and others.
दारिद्र्येणाथ राज्येन प्रवाहपतितात्मना ।
विचित्रचेष्टापुष्पेण शुद्धात्मानं समर्चयेत् ॥ ३७ ॥
dāridryeṇātha rājyena pravāhapatitātmanā ,
vicitraceṣṭāpuṣpeṇa śuddhātmānaṃ samarcayet 37
37. dāridryeṇa atha rājyena pravāhapatitātmanā
vicitraceṣṭāpuṣpeṇa śuddha ātmānam samarcayet
37. dāridryeṇa atha rājyena pravāhapatitātmanā
vicitraceṣṭāpuṣpeṇa śuddha ātmānam samarcayet
37. One should properly worship the pure Self (ātman), whether in a state of poverty or kingship, through the individual self (ātman) that is swept along by the current (of worldly existence), and with varied actions serving as its floral offerings.
नानाकलहकल्लोलललनोल्लासशालिना ।
रागद्वेषविलासेन सौम्यमात्मानमर्चयेत् ॥ ३८ ॥
nānākalahakallolalalanollāsaśālinā ,
rāgadveṣavilāsena saumyamātmānamarcayet 38
38. nānākalahakallolalalanollāsaśālinā
rāgadveṣavilāsena saumyam ātmānam arcayet
38. nānākalahakallolalalanollāsaśālinā
rāgadveṣavilāsena saumyam ātmānam arcayet
38. One should worship the gentle Self (ātman) even when one is characterized by the exhilaration derived from women, resembling tumultuous waves of various disputes, and through the interplay of attraction (rāga) and aversion (dveṣa).
सतां हृदयगामिन्या रूढया शशिशीतया ।
मैत्र्या माधुर्यधर्मिण्या हृत्स्थमात्मानमर्चयेत् ॥ ३९ ॥
satāṃ hṛdayagāminyā rūḍhayā śaśiśītayā ,
maitryā mādhuryadharmiṇyā hṛtsthamātmānamarcayet 39
39. satām hṛdayagāminyā rūḍhayā śaśiśītayā maitryā
mādhurya_dharmiṇyā hṛtstham ātmānam arcayet
39. ekaḥ hṛtstham ātmānam satām hṛdayagāminyā rūḍhayā
śaśiśītayā mādhurya_dharmiṇyā maitryā arcayet
39. One should worship the self (ātman) dwelling in the heart with friendship (maitrī) that is deeply established, tranquil as the moon, intrinsically sweet by nature (dharma), and reaches the hearts of virtuous beings.
उपेक्षया करुणया सदा मुदितया हृदि ।
शुद्धया शक्तिपद्धत्या बोधेनात्मानमर्चयेत् ॥ ४० ॥
upekṣayā karuṇayā sadā muditayā hṛdi ,
śuddhayā śaktipaddhatyā bodhenātmānamarcayet 40
40. upekṣayā karuṇayā sadā muditayā hṛdi śuddhayā
śakti_paddhatyā bodhena ātmānam arcayet
40. ekaḥ sadā hṛdi upekṣayā karuṇayā muditayā
śuddhayā śakti_paddhatyā bodhena ātmānam arcayet
40. One should always worship the self (ātman) dwelling in the heart with equanimity (upekṣā), compassion (karuṇā), and sympathetic joy (muditā), and through a pure system of energy (śakti) and understanding.
आकस्मिकोपयातेन स्थितेनानियतेन च ।
भोगाभोगैकभोगेन प्राप्तेनात्मानमर्चयेत् ॥ ४१ ॥
ākasmikopayātena sthitenāniyatena ca ,
bhogābhogaikabhogena prāptenātmānamarcayet 41
41. ākasmikopayātena sthitena aniyatena ca
bhogābhogaikabhogena prāptena ātmānam arcayet
41. ekaḥ ākasmikopayātena sthitena aniyatena ca
bhogābhogaikabhogena prāptena ātmānam arcayet
41. One should worship the self (ātman) by means of what comes unexpectedly, what is established, what is unregulated, and by the sole experience encompassing both enjoyment and non-enjoyment, by whatever has been obtained.
भोगानामनिषिद्धानां निषिद्धानां च सर्वदा ।
त्यागेन वातिरागेण स्वात्मानं शुद्धमर्चयेत् ॥ ४२ ॥
bhogānāmaniṣiddhānāṃ niṣiddhānāṃ ca sarvadā ,
tyāgena vātirāgeṇa svātmānaṃ śuddhamarcayet 42
42. bhogānām aniṣiddhānām niṣiddhānām ca sarvadā
tyāgena vā atirāgeṇa sva ātmānam śuddham arcayet
42. ekaḥ sarvadā aniṣiddhānām ca niṣiddhānām bhogānām
tyāgena vā atirāgeṇa śuddham svātmānam arcayet
42. One should always worship one's pure self (ātman) either through the renunciation of all enjoyments, whether permissible or forbidden, or through intense attachment to them.
ईहितानीहितौघेन युक्तायुक्तमयात्मना ।
त्यक्तेनात्तेन चार्थेन ह्यर्थानामीशमर्चयेत् ॥ ४३ ॥
īhitānīhitaughena yuktāyuktamayātmanā ,
tyaktenāttena cārthena hyarthānāmīśamarcayet 43
43. īhitānīhitaughena yuktāyuktamayātmanā tyaktena
āttena ca arthena hi arthānām īśam arcayet
43. hi īhitānīhitaughena yuktāyuktamayātmanā
tyaktena āttena ca arthena arthānām īśam arcayet
43. Indeed, one should worship the Lord of all objectives (artha) with the flood of both desired and undesired outcomes, with a self (ātman) composed of both right and wrong actions, and through means that are both relinquished and acquired.
नष्टं नष्टमुपेक्षेत प्राप्तं प्राप्तमुपाहरेत् ।
निर्विकारतयैतद्धि परमार्चनमात्मनः ॥ ४४ ॥
naṣṭaṃ naṣṭamupekṣeta prāptaṃ prāptamupāharet ,
nirvikāratayaitaddhi paramārcanamātmanaḥ 44
44. naṣṭam naṣṭam upekṣeta prāptam prāptam upāharet
nirvikāratayā etat hi paramārcanam ātmanaḥ
44. naṣṭam naṣṭam upekṣeta prāptam prāptam upāharet
hi etat nirvikāratayā ātmanaḥ paramārcanam
44. One should disregard whatever is lost and accept whatever is gained. Indeed, this state of being unperturbed (nirvikāratā) is the supreme worship of the self (ātman).
सर्वदैव समग्रासु चेष्टानिष्टासु दृष्टिषु ।
परमं साम्यमाधाय नित्यात्मार्चाव्रतं चरेत् ॥ ४५ ॥
sarvadaiva samagrāsu ceṣṭāniṣṭāsu dṛṣṭiṣu ,
paramaṃ sāmyamādhāya nityātmārcāvrataṃ caret 45
45. sarvadā eva samagrāsu ceṣṭāniṣṭāsu dṛṣṭiṣu
paramam sāmyam ādhāya nityātmarcāvrataṁ caret
45. sarvadā eva samagrāsu ceṣṭāniṣṭāsu dṛṣṭiṣu
paramam sāmyam ādhāya nityātmarcāvrataṁ caret
45. Always indeed, having firmly established supreme equanimity (sāmya) in all perceptions of desired and undesired efforts, one should observe the vow of constant self-worship (nityātmarcāvrata).
सर्वं विन्देत सुशुभं सर्वं विद्याऽच्छुभाशुभम् ।
सर्वमात्ममयं कुर्यान्नित्यात्मार्चाव्रतं चरेत् ॥ ४६ ॥
sarvaṃ vindeta suśubhaṃ sarvaṃ vidyā'cchubhāśubham ,
sarvamātmamayaṃ kuryānnityātmārcāvrataṃ caret 46
46. sarvam vindeta suśubham sarvam vidyāt śubhāśubham
sarvam ātmayam kuryāt nityātmarcāvrataṁ caret
46. sarvam vindeta suśubham sarvam vidyāt śubhāśubham
sarvam ātmayam kuryāt nityātmarcāvrataṁ caret
46. One should perceive everything as utterly auspicious. One should know everything as being composed of both good and bad. One should make everything imbued with the self (ātman), and thus observe the vow of constant self-worship (nityātmarcāvrata).
आपातरमणीयं यद्यच्चापातसुदुःसहम् ।
तत्सर्वं सुसमं बुद्ध्वा नित्यात्मार्चाव्रतं चरेत् ॥ ४७ ॥
āpātaramaṇīyaṃ yadyaccāpātasuduḥsaham ,
tatsarvaṃ susamaṃ buddhvā nityātmārcāvrataṃ caret 47
47. āpātaramṇīyam yat yat ca āpātasudussaham tat
sarvam susamam buddhvā nityātmārcāvratam caret
47. yat ca āpātaramṇīyam yat ca āpātasudussaham tat
sarvam susamam buddhvā nityātmārcāvratam caret
47. Understanding that whatever appears momentarily pleasant and whatever seems momentarily unbearable are all equally balanced, one should observe the vow of constantly worshipping the self (ātman).
अयं सोहमयं नाहं विभागमिति संत्यजेत् ।
सर्वं ब्रह्मेति निश्चित्य नित्यात्मार्चाव्रतं चरेत् ॥ ४८ ॥
ayaṃ sohamayaṃ nāhaṃ vibhāgamiti saṃtyajet ,
sarvaṃ brahmeti niścitya nityātmārcāvrataṃ caret 48
48. ayam saḥ aham ayam na aham vibhāgam iti saṃtyajet
sarvam brahma iti niścitya nityātmārcāvratam caret
48. ayam saḥ aham ayam na aham iti vibhāgam saṃtyajet
sarvam brahma iti niścitya nityātmārcāvratam caret
48. One should abandon this distinction, thinking "I am He" or "I am not this." Having ascertained that all is the supreme reality (brahman), one should observe the vow of constantly worshipping the self (ātman).
सर्वदा सर्वरूपेण सर्वाकारविकारिणा ।
सर्वं सर्वप्रकारेण प्राप्तेनात्मानमर्चयेत् ॥ ४९ ॥
sarvadā sarvarūpeṇa sarvākāravikāriṇā ,
sarvaṃ sarvaprakāreṇa prāptenātmānamarcayet 49
49. sarvadā sarvarūpeṇa sarvākāravikāriṇā sarvam
sarvaprakāreṇa prāptena ātmānam arcayet
49. sarvadā sarvarūpeṇa sarvākāravikāriṇā sarvam
sarvaprakāreṇa prāptena ātmānam arcayet
49. One should always worship the self (ātman), which exists in all forms, undergoes all transformations, and is attained in every way and by all means.
अनीहितं परित्यज्य परित्यज्य तथेहितम् ।
उभयाश्रयणेनापि नित्यमात्मानमर्चयेत् ॥ ५० ॥
anīhitaṃ parityajya parityajya tathehitam ,
ubhayāśrayaṇenāpi nityamātmānamarcayet 50
50. anīhitam parityajya parityajya tathā īhitam
ubhayāśrayaṇena api nityam ātmānam arcayet
50. anīhitam parityajya tathā īhitam parityajya
ubhayāśrayaṇena api nityam ātmānam arcayet
50. Having abandoned what is undesired, and likewise abandoned what is desired, one should constantly worship the self (ātman), even if one were to take refuge in both (these mental states).
न वाञ्छता न त्यजता दैवप्राप्ताः स्वभावतः ।
सरितः सागरेणेव भोक्तव्या भोगभूमयः ॥ ५१ ॥
na vāñchatā na tyajatā daivaprāptāḥ svabhāvataḥ ,
saritaḥ sāgareṇeva bhoktavyā bhogabhūmayaḥ 51
51. na vāñchatā na tyajatā daivaprāptāḥ svabhāvataḥ
saritaḥ sāgareṇa iva bhoktavyāḥ bhogabhūmayaḥ
51. दैवप्राप्ताः स्वभावतः भोगभूमयः न वाञ्छता
न त्यजता सरितः सागरेण इव भोक्तव्याः
51. The spheres of enjoyment, naturally obtained through destiny, should be experienced without either desiring or abandoning them, just as rivers are received by the ocean.
उद्वेगो नानुगन्तव्यस्तुच्छाऽतुच्छासु दृष्टिषु ।
व्योम्ना चित्रपदार्थेषु पतितो ह्याततेष्विव ॥ ५२ ॥
udvego nānugantavyastucchā'tucchāsu dṛṣṭiṣu ,
vyomnā citrapadārtheṣu patito hyātateṣviva 52
52. udvegaḥ na anugantavyaḥ tucchā atucchāsu dṛṣṭiṣu
vyomnā citrapadārtheṣu patitaḥ hi ātateṣu iva
52. udvegaḥ tucchā atucchāsu dṛṣṭiṣu na anugantavyaḥ,
hi vyomnā चित्रपदार्थेषु आततेषु इव पतितः
52. Agitation should not be entertained regarding perceptions, whether they are insignificant or significant, just as the vast sky is not affected when reflected in various objects.
देशकालक्रियायोगाद्यदुपैति शुभाशुभम् ।
अविकारं गृहीतेन तेनैवात्मानमर्चयेत् ॥ ५३ ॥
deśakālakriyāyogādyadupaiti śubhāśubham ,
avikāraṃ gṛhītena tenaivātmānamarcayet 53
53. deśakālakriyāyogāt yat upaiti śubhāśubham
avikāram gṛhītena tena eva ātmānam arcayet
53. देशकालक्रियायोगात् यत् शुभाशुभम् उपैति,
तेन गृहीतेन एव अविकारम् आत्मानम् अर्चयेत्
53. Whatever good or bad comes by the conjunction of place, time, and action, one should worship one's self (ātman) by accepting it without disturbance.
आत्मार्चनविधानेऽस्मिन्प्रोक्ता द्रव्यश्रियस्तु याः ।
एकेनैव समेनैता रसेन परिभाविताः ॥ ५४ ॥
ātmārcanavidhāne'sminproktā dravyaśriyastu yāḥ ,
ekenaiva samenaitā rasena paribhāvitāḥ 54
54. ātmārcanavidhāne asmin proktāḥ dravyaśriyaḥ tu
yāḥ ekena eva samena etāḥ rasena paribhāvitāḥ
54. अस्मिन् आत्मार्चनविधाने याः द्रव्यश्रियः प्रोक्ताः तु,
एताः एकेन एव समेन रसेन परिभाविताः
54. In this method of self-worship (ātman-arcana), whatever material splendors are declared, these are imbued by a single, uniform essence (rasa).
नाम्लानकट्व्यो नो तिक्ता न कषायाश्च काश्चन ।
चित्रैरपि रसैर्दिग्धा मधुरा एव ताः किल ॥ ५५ ॥
nāmlānakaṭvyo no tiktā na kaṣāyāśca kāścana ,
citrairapi rasairdigdhā madhurā eva tāḥ kila 55
55. na āmlānakatvyaḥ no tiktāḥ na kaṣāyāḥ ca kāścana
citraiḥ api rasaiḥ digdhāḥ madhurāḥ eva tāḥ kila
55. tāḥ kila na āmlānakatvyaḥ no tiktāḥ na kāścana
kaṣāyāḥ ca api citraiḥ rasaiḥ digdhāḥ eva madhurāḥ
55. They are certainly neither withered nor pungent, neither bitter nor astringent in any way. Even when imbued with diverse flavors (rasa), they are indeed only sweet.
समता मधुरा रस्या रसशक्तिरतीन्द्रिया ।
तया यद्भावितं चेत्यममृतं तत्क्षणाद्भवेत् ॥ ५६ ॥
samatā madhurā rasyā rasaśaktiratīndriyā ,
tayā yadbhāvitaṃ cetyamamṛtaṃ tatkṣaṇādbhavet 56
56. samatā madhurā rasyā rasaśaktiḥ atīndriyā tayā
yat bhāvitam cetyam amṛtam tatkṣaṇāt bhavet
56. samatā madhurā rasyā (asti) rasaśaktiḥ atīndriyā (asti)
tayā yat cetyam bhāvitam tat tatkṣaṇāt amṛtam bhavet
56. Equanimity (samatā) is sweet and delightful; its essential power (rasaśakti) transcends the senses. Whatever object of consciousness (cetya) is imbued by it, instantly becomes immortal nectar (amṛta).
समतामृतरूपेण यद्यन्नाम विभाव्यते ।
तत्तदायाति माधुर्यं परमिन्दोरिव च्युतम् ॥ ५७ ॥
samatāmṛtarūpeṇa yadyannāma vibhāvyate ,
tattadāyāti mādhuryaṃ paramindoriva cyutam 57
57. samatā amṛta rūpeṇa yat yat nāma vibhāvyate
tat tat āyāti mādhuryaṃ param indoḥ iva cyutam
57. yat yat nāma samatā amṛta rūpeṇa vibhāvyate
tat tat param mādhuryaṃ āyāti iva indoḥ cyutam
57. Whatever object is perceived or imbued in the form of equanimity's (samatā) nectar (amṛta), that very thing attains a supreme sweetness, as if it were nectar fallen from the moon.
समताकाशवद्भूत्वा यत्तु स्याल्लीनमानसम् ।
अविकारमनायासं तदेवार्चनमुच्यते ॥ ५८ ॥
samatākāśavadbhūtvā yattu syāllīnamānasam ,
avikāramanāyāsaṃ tadevārcanamucyate 58
58. samatā ākāśavat bhūtvā yat tu syāt līnamānasam
avikāram anāyāsam tat eva arcanam ucyate
58. yat mānasam samatā ākāśavat bhūtvā līnam syāt
tu tat avikāram anāyāsam eva arcanam ucyate
58. Whatever mind (mānasa), having become like the expanse of equanimity (samatā), becomes completely absorbed (līna), that very state, changeless and effortless, is indeed called worship (arcana).
पूर्णेन्दुनेव पूर्णेन भाव्यं समसमत्विषा ।
स्वच्छेन चिद्धनैकेन ज्ञेनाप्युपलरूपिणा ॥ ५९ ॥
pūrṇenduneva pūrṇena bhāvyaṃ samasamatviṣā ,
svacchena ciddhanaikena jñenāpyupalarūpiṇā 59
59. pūrṇendunā iva pūrṇena bhāvyam samasamatviṣā
svacchena ciddhanaikena jñena api upalarūpiṇā
59. jñena pūrṇena pūrṇendunā iva samasamatviṣā
svacchena ciddhanaikena upalarūpiṇā api bhāvyam
59. A knower (jña) should be complete, like the full moon, possessing an equally tranquil luster. Although pure, a singular, dense consciousness, he should appear like a stone.
अन्तराकाशविशदो बहिःप्रकृतकार्यकृत् ।
रञ्जनामिहिकामुक्तः संपूर्णो ज्ञ उपासकः ॥ ६० ॥
antarākāśaviśado bahiḥprakṛtakāryakṛt ,
rañjanāmihikāmuktaḥ saṃpūrṇo jña upāsakaḥ 60
60. antaḥ ākāśa viśadaḥ bahiḥ prakṛta kāryakṛt
rañjanāmihikāmuktaḥ saṃpūrṇaḥ jñaḥ upāsakaḥ
60. jñaḥ upāsakaḥ antaḥ ākāśa viśadaḥ bahiḥ
prakṛta kāryakṛt rañjanāmihikāmuktaḥ saṃpūrṇaḥ
60. The knower (jña) who is a practitioner (upāsaka) is inwardly as clear as space, outwardly performs natural actions, is freed from the mist of attachment, and is complete.
स्वप्नेऽप्यदृष्टहृल्लेखमज्ञानाभ्रपरिक्षये ।
शान्ताहंतादिमिहिकं ज्ञः शरद्व्योम राजते ॥ ६१ ॥
svapne'pyadṛṣṭahṛllekhamajñānābhraparikṣaye ,
śāntāhaṃtādimihikaṃ jñaḥ śaradvyoma rājate 61
61. svapne api adṛṣṭahṛllekham ajñānābhraparikṣaye
śāntāhaṃtādimihikam jñaḥ śaradvyoma rājate
61. ajñānābhraparikṣaye jñaḥ śaradvyoma svapne
api adṛṣṭahṛllekham śāntāhaṃtādimihikam rājate
61. When the clouds of ignorance (ajñāna) are completely destroyed, the knower (jña) shines forth like an autumn sky. Even in dreams, his inner feelings are unperceived, and the mist of ego (ahaṅkāra) and other such illusions has subsided.
सोमार्कमस्तमितमानसमातृमेयं सद्यःप्रसूतशिशुवेदनवद्वितानम् ।
पश्यन्प्रशान्तमतिचेतनचित्तबीजं जीवन्ननुत्तमपदस्थित एव तिष्ठ ॥ ६२ ॥
somārkamastamitamānasamātṛmeyaṃ sadyaḥprasūtaśiśuvedanavadvitānam ,
paśyanpraśāntamaticetanacittabījaṃ jīvannanuttamapadasthita eva tiṣṭha 62
62. soma arka astamita mānasa mātṛ meyam
sadyaḥ prasūta śiśu vedana vat vitānam
paśyan praśānta mati cetana citta bījam
jīvan anuttama pada sthitaḥ eva tiṣṭha
62. jīvan paśyan soma arka astamita mānasa
mātṛ meyam sadyaḥ prasūta śiśu vedana
vat vitānam praśānta mati cetana citta
bījam anuttama pada sthitaḥ eva tiṣṭha
62. Perceiving that tranquil seed of intellect, consciousness, and mind - in which the mind, means of knowledge (mātṛ), and objects of knowledge (meya) have set like the sun and moon, and which is like the expansive awareness of a newborn baby's immediate perceptions - while still living, remain established in the unsurpassed state.
देशकालकरणक्रमोदितैः सर्ववस्तुसुखदुःखविभ्रमैः ।
नित्यमर्चय शरीरनायकं तिष्ठ शान्तसकलेहया धिया ॥ ६३ ॥
deśakālakaraṇakramoditaiḥ sarvavastusukhaduḥkhavibhramaiḥ ,
nityamarcaya śarīranāyakaṃ tiṣṭha śāntasakalehayā dhiyā 63
63. deśakālakaraṇakramoditaiḥ sarvavastusukhaduḥkhavibhramaiḥ
nityam arcaya śarīranāyakam tiṣṭha śāntasakalehayā dhiyā
63. śarīranāyakam nityam arcaya deśakālakaraṇakramoditaiḥ
sarvavastusukhaduḥkhavibhramaiḥ śāntasakalehayā dhiyā tiṣṭha
63. Constantly worship the master of the body (ātman) amidst all the deluding experiences of happiness and suffering concerning all objects, which manifest according to the sequence of space, time, and action. Remain with an intellect (dhiyā) in which all desires (īhā) are completely tranquil.

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 Chapter 39 (current chapter) 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