योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-4
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श्रीवसिष्ठ उवाच ।
मनो बुद्धिरहंकार इन्द्रियादि तथानघ ।
अचेत्यचिन्मयं सर्वं क्व ते जीवादयः स्थिताः ॥ १ ॥
मनो बुद्धिरहंकार इन्द्रियादि तथानघ ।
अचेत्यचिन्मयं सर्वं क्व ते जीवादयः स्थिताः ॥ १ ॥
śrīvasiṣṭha uvāca ,
mano buddhirahaṃkāra indriyādi tathānagha ,
acetyacinmayaṃ sarvaṃ kva te jīvādayaḥ sthitāḥ 1
mano buddhirahaṃkāra indriyādi tathānagha ,
acetyacinmayaṃ sarvaṃ kva te jīvādayaḥ sthitāḥ 1
1.
śrīvasiṣṭhaḥ uvāca manaḥ buddhiḥ ahaṅkāraḥ indriya ādi tathā
anagha acetyacinmayam sarvam kva te jīva ādayaḥ sthitāḥ
anagha acetyacinmayam sarvam kva te jīva ādayaḥ sthitāḥ
1.
anagha manaḥ buddhiḥ ahaṅkāraḥ indriya ādi tathā sarvam
acetyacinmayam te jīva ādayaḥ kva sthitāḥ śrīvasiṣṭhaḥ uvāca
acetyacinmayam te jīva ādayaḥ kva sthitāḥ śrīvasiṣṭhaḥ uvāca
1.
Śrī Vasiṣṭha said: O sinless one, the mind, intellect, ego (ahaṅkāra), the senses and so on – all of this is consciousness (cit-maya) and unperceivable. Where then do your individual souls (jīva) and other such concepts reside?
एकेनैवात्मना दत्ता नानातेयं महात्मना ।
यथैकेनैव चन्द्रेण तिमिराप्पात्रदर्पणैः ॥ २ ॥
यथैकेनैव चन्द्रेण तिमिराप्पात्रदर्पणैः ॥ २ ॥
ekenaivātmanā dattā nānāteyaṃ mahātmanā ,
yathaikenaiva candreṇa timirāppātradarpaṇaiḥ 2
yathaikenaiva candreṇa timirāppātradarpaṇaiḥ 2
2.
ekena eva ātmanā dattā nānātā iyam mahātmanā
yathā ekena eva candreṇa timirāpātradarpaṇaiḥ
yathā ekena eva candreṇa timirāpātradarpaṇaiḥ
2.
ekena eva ātmanā mahātmanā iyam nānātā dattā
yathā ekena eva candreṇa timirāpātradarpaṇaiḥ
yathā ekena eva candreṇa timirāpātradarpaṇaiḥ
2.
This plurality (nānātā) has been created by the one great Self (ātman), just as the single moon (appears as many) through darkness-removing water, vessels, and mirrors (which reflect it).
भोगतृष्णाविषावेशो यदैवोपशमं गतः ।
तदैवमस्तमज्ञानमान्ध्यं ध्वान्तक्षयादिव ॥ ३ ॥
तदैवमस्तमज्ञानमान्ध्यं ध्वान्तक्षयादिव ॥ ३ ॥
bhogatṛṣṇāviṣāveśo yadaivopaśamaṃ gataḥ ,
tadaivamastamajñānamāndhyaṃ dhvāntakṣayādiva 3
tadaivamastamajñānamāndhyaṃ dhvāntakṣayādiva 3
3.
bhogatṛṣṇāviṣāveśaḥ yadā eva upaśamam gataḥ tadā
eva astam ajñānam āndhyam dhvānta kṣayāt iva
eva astam ajñānam āndhyam dhvānta kṣayāt iva
3.
yadā eva bhogatṛṣṇāviṣāveśaḥ upaśamam gataḥ tadā
eva astam ajñānam āndhyam dhvānta kṣayāt iva
eva astam ajñānam āndhyam dhvānta kṣayāt iva
3.
When the intense desire (tṛṣṇā) for worldly enjoyments, like an intoxicating poison, subsides, then ignorance (ajñāna) and spiritual blindness vanish, just as darkness disappears with the arrival of light.
अध्यात्मशास्त्रमन्त्रेण तृष्णाविषविषूचिका ।
क्षीयते भावितेनान्तः शरदा मिहिका यथा ॥ ४ ॥
क्षीयते भावितेनान्तः शरदा मिहिका यथा ॥ ४ ॥
adhyātmaśāstramantreṇa tṛṣṇāviṣaviṣūcikā ,
kṣīyate bhāvitenāntaḥ śaradā mihikā yathā 4
kṣīyate bhāvitenāntaḥ śaradā mihikā yathā 4
4.
adhyātmaśāstra-mantreṇa tṛṣṇā-viṣa-viṣūcikā
kṣīyate bhāvitena antaḥ śaradā mihikā yathā
kṣīyate bhāvitena antaḥ śaradā mihikā yathā
4.
śaradā yathā mihikā (kṣīyate),
(tathā) adhyātmaśāstra-mantreṇa antaḥ bhāvitena tṛṣṇā-viṣa-viṣūcikā kṣīyate.
(tathā) adhyātmaśāstra-mantreṇa antaḥ bhāvitena tṛṣṇā-viṣa-viṣūcikā kṣīyate.
4.
Just as mist (mihikā) is dispelled by autumn, so too the cholera-like poison (viṣūcikā) of craving (tṛṣṇā) is destroyed internally through the sacred utterance (mantra) of spiritual teachings (adhyātmaśāstra), when it is thoroughly contemplated.
मौर्ख्ये क्षीणे क्षतं विद्धि चित्तं राम सबान्धवम् ।
विलीनाम्बुधरे व्योम्नि जाड्यं शाम्यत्यविघ्नतः ॥ ५ ॥
विलीनाम्बुधरे व्योम्नि जाड्यं शाम्यत्यविघ्नतः ॥ ५ ॥
maurkhye kṣīṇe kṣataṃ viddhi cittaṃ rāma sabāndhavam ,
vilīnāmbudhare vyomni jāḍyaṃ śāmyatyavighnataḥ 5
vilīnāmbudhare vyomni jāḍyaṃ śāmyatyavighnataḥ 5
5.
maurkye kṣīṇe kṣatam viddhi cittam rāma sa-bāndhavam
vilīna-ambu-dhare vyomni jāḍyam śāmyati avighnataḥ
vilīna-ambu-dhare vyomni jāḍyam śāmyati avighnataḥ
5.
rāma,
maurkhye kṣīṇe (sati),
sa-bāndhavam cittam kṣatam viddhi.
vilīna-ambu-dhare vyomni (sati),
avighnataḥ jāḍyam śāmyati.
maurkhye kṣīṇe (sati),
sa-bāndhavam cittam kṣatam viddhi.
vilīna-ambu-dhare vyomni (sati),
avighnataḥ jāḍyam śāmyati.
5.
O Rama, when ignorance (maurkhya) is destroyed, know that the mind (citta) with its attachments is also diminished. Just as when the clouds have completely dissolved in the sky, dullness (jāḍya) ceases without obstruction.
अचित्तत्वं गते चित्ते क्षीयते वासनाभ्रमः ।
हारमुक्तासमावेशश्छिन्ने तन्ताविवानघ ॥ ६ ॥
हारमुक्तासमावेशश्छिन्ने तन्ताविवानघ ॥ ६ ॥
acittatvaṃ gate citte kṣīyate vāsanābhramaḥ ,
hāramuktāsamāveśaśchinne tantāvivānagha 6
hāramuktāsamāveśaśchinne tantāvivānagha 6
6.
acittatvam gate citte kṣīyate vāsanā-bhramaḥ
hāra-muktā-samāveśaḥ chinne tantau iva anagha
hāra-muktā-samāveśaḥ chinne tantau iva anagha
6.
anagha,
citte acittatvam gate (sati),
vāsanā-bhramaḥ kṣīyate.
chinne tantau iva hāra-muktā-samāveśaḥ (vicchinnate).
citte acittatvam gate (sati),
vāsanā-bhramaḥ kṣīyate.
chinne tantau iva hāra-muktā-samāveśaḥ (vicchinnate).
6.
O sinless one (anagha), when the mind (citta) attains the state of no-mind (acittatva), the illusion of latent impressions (vāsanā) is destroyed, just as the arrangement of pearls in a necklace scatters when its thread is broken.
रघुनाथ विघाताय शास्त्रार्थं भावयन्ति ये ।
कृमिकीटत्वयोग्याय चेतसा संमिलन्ति ते ॥ ७ ॥
कृमिकीटत्वयोग्याय चेतसा संमिलन्ति ते ॥ ७ ॥
raghunātha vighātāya śāstrārthaṃ bhāvayanti ye ,
kṛmikīṭatvayogyāya cetasā saṃmilanti te 7
kṛmikīṭatvayogyāya cetasā saṃmilanti te 7
7.
raghunātha vighātāya śāstrārtham bhāvayanti
ye kṛmi-kīṭatva-yogyāya cetasā saṃmilanti te
ye kṛmi-kīṭatva-yogyāya cetasā saṃmilanti te
7.
raghunātha,
ye vighātāya śāstrārtham bhāvayanti,
te kṛmi-kīṭatva-yogyāya cetasā saṃmilanti.
ye vighātāya śāstrārtham bhāvayanti,
te kṛmi-kīṭatva-yogyāya cetasā saṃmilanti.
7.
O Raghunatha, those who contemplate the meaning of the scriptures (śāstra) with the intention of obstruction or destruction, unite (their actions) with a mind (cetas) that is suited for the state of worms and insects.
नवतामरसाकारकान्तलोचनलोलता ।
शान्ते मौर्ख्येऽक्षता वाते चलता सरसो यथा ॥ ८ ॥
शान्ते मौर्ख्येऽक्षता वाते चलता सरसो यथा ॥ ८ ॥
navatāmarasākārakāntalocanalolatā ,
śānte maurkhye'kṣatā vāte calatā saraso yathā 8
śānte maurkhye'kṣatā vāte calatā saraso yathā 8
8.
navatāmarasākārakāntalocanalolatā śānte
maurkye akṣatā vāte calatā sarasaḥ yathā
maurkye akṣatā vāte calatā sarasaḥ yathā
8.
navatāmarasākārakāntalocanalolatā yathā
sarasaḥ calatā maurkye śānte vāte akṣatā
sarasaḥ calatā maurkye śānte vāte akṣatā
8.
The restlessness of beautiful eyes, shaped like fresh lotuses, is like the agitation of a lake which, due to ignorance (maurkya), remains undiminished even when the wind is calm.
स्थिरतामुपयातोऽसि भावाभावविवर्जितः ।
पदे परमविस्तारे नभसीव प्रभञ्जनः ॥ ९ ॥
पदे परमविस्तारे नभसीव प्रभञ्जनः ॥ ९ ॥
sthiratāmupayāto'si bhāvābhāvavivarjitaḥ ,
pade paramavistāre nabhasīva prabhañjanaḥ 9
pade paramavistāre nabhasīva prabhañjanaḥ 9
9.
sthiratām upayātaḥ asi bhāvābhāvavivarjitaḥ
pade paramavistāre nabhasi iva prabhañjanaḥ
pade paramavistāre nabhasi iva prabhañjanaḥ
9.
asi upayātaḥ sthiratām bhāvābhāvavivarjitaḥ pade
paramavistāre yathā prabhañjanaḥ iva nabhasi
paramavistāre yathā prabhañjanaḥ iva nabhasi
9.
You have attained stability, devoid of existence and non-existence, in the supremely vast state, just as the wind becomes calm in the sky.
मन्ये मद्वचनैर्बोधमागतोऽसि रघूद्वह ।
विगताज्ञाननिद्रोऽन्तर्नृपतिः पटहैरिव ॥ १० ॥
विगताज्ञाननिद्रोऽन्तर्नृपतिः पटहैरिव ॥ १० ॥
manye madvacanairbodhamāgato'si raghūdvaha ,
vigatājñānanidro'ntarnṛpatiḥ paṭahairiva 10
vigatājñānanidro'ntarnṛpatiḥ paṭahairiva 10
10.
manye madvacanaiḥ bodham āgataḥ asi raghūdvaha
vigatājñānanidraḥ antar nṛpatiḥ paṭahaiḥ iva
vigatājñānanidraḥ antar nṛpatiḥ paṭahaiḥ iva
10.
raghūdvaha manye yat tvam madvacanaiḥ bodham āgataḥ
asi vigatājñānanidraḥ antar yathā nṛpatiḥ paṭahaiḥ iva
asi vigatājñānanidraḥ antar yathā nṛpatiḥ paṭahaiḥ iva
10.
O Raghūdvaha (Rama), I believe that by my words you have attained awakening (bodha), having dispelled the sleep of ignorance (ajñāna) internally, just as a king awakens by the sound of drums.
सामान्ये च लगन्त्येव जने कुलगुरोर्गिरः ।
अत्युदारमतौ राम न लगन्ति कथं त्वयि ॥ ११ ॥
अत्युदारमतौ राम न लगन्ति कथं त्वयि ॥ ११ ॥
sāmānye ca lagantyeva jane kulagurorgiraḥ ,
atyudāramatau rāma na laganti kathaṃ tvayi 11
atyudāramatau rāma na laganti kathaṃ tvayi 11
11.
sāmānye ca laganti eva jane kulaguroḥ giraḥ
atyudāramatau rāma na laganti katham tvayi
atyudāramatau rāma na laganti katham tvayi
11.
ca kulaguroḥ giraḥ laganti eva sāmānye jane
rāma atyudāramatau tvayi katham na laganti
rāma atyudāramatau tvayi katham na laganti
11.
And indeed, the words of a family preceptor (guru) readily influence ordinary people. O Rama, how could they not affect you, who possess such an exceptionally noble mind?
यत्रोपादेयवाक्यत्वं भावितं स्वेन चेतसा ।
मद्वचोऽन्तर्विशत्युच्चैस्तप्ते क्षेत्रे यथा पयः ॥ १२ ॥
मद्वचोऽन्तर्विशत्युच्चैस्तप्ते क्षेत्रे यथा पयः ॥ १२ ॥
yatropādeyavākyatvaṃ bhāvitaṃ svena cetasā ,
madvaco'ntarviśatyuccaistapte kṣetre yathā payaḥ 12
madvaco'ntarviśatyuccaistapte kṣetre yathā payaḥ 12
12.
yatra upādeyavākyatvam bhāvitaṃ svena cetasā
madvacaḥ antarviśati uccaiḥ tapte kṣetre yathā payaḥ
madvacaḥ antarviśati uccaiḥ tapte kṣetre yathā payaḥ
12.
yatra svena cetasā upādeyavākyatvam bhāvitaṃ
madvacaḥ uccaiḥ antarviśati yathā tapte kṣetre payaḥ
madvacaḥ uccaiḥ antarviśati yathā tapte kṣetre payaḥ
12.
Just as water profoundly penetrates a parched field, my words deeply enter the mind when their quality of being acceptable statements is contemplated by one's own consciousness.
वयमिह हि महानुभाव नित्यं कुलगुरवो भवतां रघूद्वहानाम् ।
मदुदितमिदमाशु धार्यमार्य शुभवचनं हृदि हारवत्त्वयेति ॥ १३ ॥
मदुदितमिदमाशु धार्यमार्य शुभवचनं हृदि हारवत्त्वयेति ॥ १३ ॥
vayamiha hi mahānubhāva nityaṃ kulaguravo bhavatāṃ raghūdvahānām ,
maduditamidamāśu dhāryamārya śubhavacanaṃ hṛdi hāravattvayeti 13
maduditamidamāśu dhāryamārya śubhavacanaṃ hṛdi hāravattvayeti 13
13.
vayam iha hi mahānubhāva nityam
kulaguravaḥ bhavatām raghūdvahānām
mat-uditam idam āśu dhāryam ārya
śubhavacanam hṛdi hāravat tvayā iti
kulaguravaḥ bhavatām raghūdvahānām
mat-uditam idam āśu dhāryam ārya
śubhavacanam hṛdi hāravat tvayā iti
13.
mahānubhāva ārya vayam iha hi
bhavatām raghūdvahānām nityam kulaguravaḥ
mat-uditam idam śubhavacanam
tvayā hāravat hṛdi āśu dhāryam iti
bhavatām raghūdvahānām nityam kulaguravaḥ
mat-uditam idam śubhavacanam
tvayā hāravat hṛdi āśu dhāryam iti
13.
Indeed, O greatly revered one, we are perpetually the family preceptors (guru) of you, the leaders of the Raghu dynasty. Therefore, O noble one, these auspicious words spoken by me should be swiftly borne in your heart like a necklace.
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nirvāṇa prakaraṇa (bhāga 1) (current book)
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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