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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-53

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श्रीभगवानुवाच ।
अर्जुन त्वं न हन्ता त्वमभिमानमलं त्यज ।
जरामरणनिर्मुक्तः स्वयमात्मासि शाश्वतः ॥ १ ॥
śrībhagavānuvāca ,
arjuna tvaṃ na hantā tvamabhimānamalaṃ tyaja ,
jarāmaraṇanirmuktaḥ svayamātmāsi śāśvataḥ 1
1. śrībhagavān uvāca arjuna tvam na hantā tvam abhimānam
alam tyaja jarāmaraṇanirmuktaḥ svayam ātmā asi śāśvataḥ
1. śrībhagavān uvāca he arjuna tvam hantā na tvam abhimānam
alam tyaja svayam jarāmaraṇanirmuktaḥ śāśvataḥ ātmā asi
1. The Blessed Lord said: O Arjuna, you are not the slayer. Therefore, completely abandon this false identification (abhimāna). You yourself are the eternal Self (ātman), free from old age and death.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ २ ॥
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate ,
hatvāpi sa imāṃllokānna hanti na nibadhyate 2
2. yasya na ahaṅkṛtaḥ bhāvaḥ buddhiḥ yasya na lipyate
hatvā api saḥ imān lokān na hanti na nibadhyate
2. yasya bhāvaḥ ahaṅkṛtaḥ na yasya buddhiḥ na lipyate
saḥ imān lokān hatvā api na hanti na nibadhyate
2. One whose disposition (bhāva) is not motivated by ego (ahaṅkāra), and whose intellect (buddhi) remains untainted, even if such a person slays these worlds (or beings), he does not truly slay, nor is he bound.
यैव संजायते संविदन्तः सेवानुभूयते ।
अयं सोऽहमिदं तन्म इत्यन्तः संविदं त्यज ॥ ३ ॥
yaiva saṃjāyate saṃvidantaḥ sevānubhūyate ,
ayaṃ so'hamidaṃ tanma ityantaḥ saṃvidaṃ tyaja 3
3. yā eva saṃjāyate saṃvit antaḥ sā eva anubhūyate ayam
saḥ aham idam tat mama iti antaḥ saṃvidam tyaja
3. antaḥ yā eva saṃvit saṃjāyate antaḥ sā eva anubhūyate
ayam saḥ aham idam tat mama iti antaḥ saṃvidam tyaja
3. Whatever consciousness (saṃvid) arises within, that very consciousness is experienced internally (as identification). Therefore, abandon that internal consciousness (saṃvid) which manifests as "I am this" and "this is mine."
अनयैव च युक्तोऽस्मि नष्टोऽस्मीति च भारत ।
अभितः सुखदुःखाभ्यामवशः परितप्यसे ॥ ४ ॥
anayaiva ca yukto'smi naṣṭo'smīti ca bhārata ,
abhitaḥ sukhaduḥkhābhyāmavaśaḥ paritapyase 4
4. anayā eva ca yuktaḥ asmi naṣṭaḥ asmi iti ca bhārata
abhitaḥ sukha-duḥkhābhyām avaśaḥ paritapyase
4. bhārata ca anayā eva yuktaḥ asmi ca naṣṭaḥ asmi
iti abhitaḥ sukha-duḥkhābhyām avaśaḥ paritapyase
4. O Bhārata, thinking, 'I am indeed bound by this (state)' and 'I am ruined,' you are helplessly tormented on all sides by joy and sorrow.
स्वात्मांशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥ ५ ॥
svātmāṃśaiḥ kriyamāṇāni guṇaiḥ karmāṇi bhāgaśaḥ ,
ahaṃkāravimūḍhātmā kartāhamiti manyate 5
5. sva-ātma-aṃśaiḥ kriyamāṇāni guṇaiḥ karmāṇi bhāgaśaḥ
ahaṅkāra-vimūḍha-ātmā kartā aham iti manyate
5. ahaṅkāra-vimūḍha-ātmā aham kartā iti manyate,
karmāṇi guṇaiḥ sva-ātma-aṃśaiḥ bhāgaśaḥ kriyamāṇāni
5. The self (ātman), deluded by ego (ahaṅkāra), believes 'I am the doer' of actions (karma) that are in reality performed in various ways by the qualities (guṇas) of intrinsic nature (prakṛti) through the parts of one's own being.
चक्षुः पश्यतु कर्णश्च श्रृणोतु त्वक्स्पृशत्विदम् ।
रसना च रसं यातु कात्र कोऽहमिति स्थितिः ॥ ६ ॥
cakṣuḥ paśyatu karṇaśca śrṛṇotu tvakspṛśatvidam ,
rasanā ca rasaṃ yātu kātra ko'hamiti sthitiḥ 6
6. cakṣuḥ paśyatu karṇaḥ ca śṛṇotu tvak spṛśatu idam
rasanā ca rasam yātu kā atra kaḥ aham iti sthitiḥ
6. cakṣuḥ paśyatu,
karṇaḥ ca śṛṇotu,
tvak idam spṛśatu,
rasanā ca rasam yātu.
atra kā kaḥ aham iti sthitiḥ?
6. Let the eye see, and the ear hear; let the skin touch this (world), and the tongue perceive taste. Where, then, in this (process), is the state of 'I am'?
कलनाकर्मणि रते मनस्यपि महात्मनः ।
न कश्चिदत्राहमिति क्लेशभागे क एव ते ॥ ७ ॥
kalanākarmaṇi rate manasyapi mahātmanaḥ ,
na kaścidatrāhamiti kleśabhāge ka eva te 7
7. kalanā-karmaṇi rate manasi api mahā-ātmanaḥ na
kaścit atra aham iti kleśa-bhāge kaḥ eva te
7. api mahā-ātmanaḥ manasi kalanā-karmaṇi rate,
atra kleśa-bhāge aham iti kaścit na.
kaḥ eva te?
7. Even when the mind of a great self (mahā-ātman) is absorbed in the act of perception, there is no 'I' (aham) here involved in suffering (kleśa). So, who indeed are you?
बहुभिः समवायेन यत्कृतं तत्र भारत ।
एकोऽभिमानदुःखेन हास्यायैव हृइं गृह्यते ॥ ८ ॥
bahubhiḥ samavāyena yatkṛtaṃ tatra bhārata ,
eko'bhimānaduḥkhena hāsyāyaiva hṛiṃ gṛhyate 8
8. bahubhiḥ samavāyena yat kṛtam tatra bhārata |
ekaḥ abhimānaduḥkhena hāsyāya eva saḥ gṛhyate ||
8. bhārata,
bahubhiḥ samavāyena yat kṛtam tatra,
ekaḥ abhimānaduḥkhena hāsyāya eva saḥ gṛhyate.
8. O Bhārata, when something is achieved by the combined effort of many, a single person who, due to the suffering caused by pride (abhimāna), tries to claim it is regarded only for ridicule.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ९ ॥
kāyena manasā buddhyā kevalairindriyairapi ,
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye 9
9. kāyena manasā buddhyā kevalaiḥ indriyaiḥ api |
yoginaḥ karma kurvanti saṅgam tyaktvā ātmaśuddhaye ||
9. yoginaḥ saṅgam tyaktvā ātmaśuddhaye kāyena manasā buddhyā kevalaiḥ indriyaiḥ api karma kurvanti.
9. Having abandoned attachment, practitioners of yoga (yoginaḥ) perform actions with their body, mind, intellect, and even with their mere senses, for the purification of the self (ātman).
अहन्त्वविषचूर्णेन येषां कायो न मारितः ।
कुर्वन्तोऽपि हरन्तोऽपि न च ते निर्विषूचिकाः ॥ १० ॥
ahantvaviṣacūrṇena yeṣāṃ kāyo na māritaḥ ,
kurvanto'pi haranto'pi na ca te nirviṣūcikāḥ 10
10. ahantvaviṣacūrṇena yeṣām kāyaḥ na māritaḥ |
kurvantaḥ api harantaḥ api na ca te nirviṣūcikāḥ ||
10. yeṣām kāyaḥ ahantvaviṣacūrṇena na māritaḥ,
te kurvantaḥ api harantaḥ api ca na nirviṣūcikāḥ.
10. Those whose physical form is not overpowered by the poison-powder of egoity (ahantva), even while they perform actions and even while they acquire things, are nevertheless not truly free from its pervasive toxicity.
न क्वचिद्राजते कायो ममतामेध्यदूषितः ।
प्राज्ञोऽप्यतिबहुज्ञोऽपि दुःशील इव मानवः ॥ ११ ॥
na kvacidrājate kāyo mamatāmedhyadūṣitaḥ ,
prājño'pyatibahujño'pi duḥśīla iva mānavaḥ 11
11. na kvacit rājate kāyaḥ mamatāmedhyadūṣitaḥ |
prājñaḥ api atibahujñaḥ api duḥśīlaḥ iva mānavaḥ ||
11. mamatāmedhyadūṣitaḥ kāyaḥ kvacit na rājate.
(saḥ) prājñaḥ api atibahujñaḥ api duḥśīlaḥ mānavaḥ iva (bhavati).
11. A body, defiled by the impurity of possessiveness (mamatā), never shines or appears glorious anywhere. It is like a human being, even if wise and very learned, who is ill-mannered.
निर्ममो निरहंकारः समदुःखसुखः क्षमी ।
यः स कार्यमकार्यं वा कुर्वन्नपि न लिप्यते ॥ १२ ॥
nirmamo nirahaṃkāraḥ samaduḥkhasukhaḥ kṣamī ,
yaḥ sa kāryamakāryaṃ vā kurvannapi na lipyate 12
12. nirmamaḥ nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī
yaḥ saḥ kāryam akāryam vā kurvan api na lipyate
12. yaḥ nirmamaḥ nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī
saḥ kāryam vā akāryam kurvan api na lipyate
12. One who is free from the sense of 'mine' (mama), devoid of ego (ahaṅkāra), balanced in pleasure and pain, and forgiving, is not tainted even when performing actions, whether they are prescribed duties or not.
इदं च ते पाण्डुसुत स्वकर्म क्षात्रमुत्तमम् ।
अपि क्रूरमतिश्रेयः सुखायैवोदयाय च ॥ १३ ॥
idaṃ ca te pāṇḍusuta svakarma kṣātramuttamam ,
api krūramatiśreyaḥ sukhāyaivodayāya ca 13
13. idam ca te pāṇḍusuta svakarman kṣātram uttamam
api krūram atiśreyaḥ sukhāya eva udayāya ca
13. pāṇḍusuta ca idam te uttamam kṣātram svakarman api
krūram atiśreyaḥ (ca) sukhāya eva udayāya (bhavati)
13. And this, O son of Pandu, is your own excellent duty (dharma) as a warrior (kṣātra), which, even though it may seem harsh, is supremely beneficial, leading indeed to happiness and prosperity.
अपि कुत्सितमप्यन्यदप्यधर्ममयक्रमम् ।
श्रेष्ठं ते स्वं यथा कर्म तथेहामृतवान्भव ॥ १४ ॥
api kutsitamapyanyadapyadharmamayakramam ,
śreṣṭhaṃ te svaṃ yathā karma tathehāmṛtavānbhava 14
14. api kutsitam api anyat api adharmamayakramam śreṣṭham
te svam yathā karman tathā iha amṛtavān bhava
14. (yat karman) api kutsitam (syāt) api anyat (syāt) api adharmamayakramam (syāt) tat api (api ca) te svam karman śreṣṭham (asti).
yathā (evam) tathā iha amṛtavān bhava.
14. Even if another's (duty) is reprehensible, or follows a path full of unrighteousness (adharma), your own action (karma) / duty (dharma) is superior. Therefore, in this world, you should become immortal (i.e., attain liberation).
मूर्खस्यापि स्वकर्मैव श्रेयसे किमु सन्मतेः ।
मतिर्गलदहंकारा पतितापि न लिप्यते ॥ १५ ॥
mūrkhasyāpi svakarmaiva śreyase kimu sanmateḥ ,
matirgaladahaṃkārā patitāpi na lipyate 15
15. mūrkhasya api svakarman eva śreyase kimu sanmateḥ
matiḥ galat ahaṅkārā patitā api na lipyate
15. mūrkhasya api svakarman eva
śreyase (bhavati); sanmateḥ kimu
(śreyase na syāt)? galat ahaṅkārā
matiḥ patitā api na lipyate
15. One's own action (karma) / duty (dharma) leads to well-being even for a fool; how much more so then for a wise person? An intellect from which ego (ahaṅkāra) has dropped away is not tainted, even if it appears fallen (or engaged in actions typically considered impure).
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।
निःसङ्गस्त्वं यथाप्राप्तकर्मवान्न निबध्यसे ॥ १६ ॥
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya ,
niḥsaṅgastvaṃ yathāprāptakarmavānna nibadhyase 16
16. yoga-sthaḥ kuru karmāṇi saṅgam tyaktvā dhanaṃjaya
niḥsaṅgaḥ tvam yathāprāpta-karma-vān na nibadhyase
16. dhanaṃjaya yoga-sthaḥ saṅgam tyaktvā karmāṇi kuru
tvam niḥsaṅgaḥ yathāprāpta-karma-vān na nibadhyase
16. O Dhanañjaya, established in the practice of disinterested action (yoga), perform your duties, abandoning all attachment. By being unattached and performing actions (karma) as they come naturally, you are not bound.
शान्तब्रह्मवपुर्भूत्वा कर्म ब्रह्ममयं कुरु ।
ब्रह्मार्पणसमाचारो ब्रह्मैव भवसि क्षणात् ॥ १७ ॥
śāntabrahmavapurbhūtvā karma brahmamayaṃ kuru ,
brahmārpaṇasamācāro brahmaiva bhavasi kṣaṇāt 17
17. śānta-brahma-vapuḥ bhūtvā karma brahma-mayam kuru
brahma-arpaṇa-samācāraḥ brahma eva bhavasi kṣaṇāt
17. śānta-brahma-vapuḥ bhūtvā brahma-mayam karma kuru
brahma-arpaṇa-samācāraḥ kṣaṇāt brahma eva bhavasi
17. Having become tranquil and identifying your very being with Brahman (brahman), perform all actions (karma) as pervaded by Brahman (brahman). With your conduct characterized by offering everything to Brahman (brahman), you indeed become Brahman (brahman) in an instant.
ईश्वरार्पितसर्वार्थ ईश्वरात्मा निरामयः ।
ईश्वरः सर्वभूतात्मा भव भूषितभूतलः ॥ १८ ॥
īśvarārpitasarvārtha īśvarātmā nirāmayaḥ ,
īśvaraḥ sarvabhūtātmā bhava bhūṣitabhūtalaḥ 18
18. īśvara-arpita-sarva-arthaḥ īśvara-ātmā nirāmayaḥ
īśvaraḥ sarva-bhūta-ātmā bhava bhūṣita-bhūtalaḥ
18. īśvara-arpita-sarva-arthaḥ īśvara-ātmā nirāmayaḥ
sarva-bhūta-ātmā bhūṣita-bhūtalaḥ īśvaraḥ bhava
18. Become one whose every purpose is surrendered to the Lord (īśvara), whose inner self (ātman) is the Lord (īśvara), and who is free from all afflictions. Become the Lord (īśvara), the inner self (ātman) of all beings, thereby adorning the entire earth.
संन्यस्तसर्वसंकल्पः समः शान्तमना मुनिः ।
संन्यासयोगयुक्तात्मा कुर्वन्मुक्तमतिर्भव ॥ १९ ॥
saṃnyastasarvasaṃkalpaḥ samaḥ śāntamanā muniḥ ,
saṃnyāsayogayuktātmā kurvanmuktamatirbhava 19
19. saṃnyasta-sarva-saṅkalpaḥ samaḥ śānta-manāḥ muniḥ
saṃnyāsa-yoga-yukta-ātmā kurvan mukta-matiḥ bhava
19. saṃnyasta-sarva-saṅkalpaḥ samaḥ śānta-manāḥ
saṃnyāsa-yoga-yukta-ātmā mukta-matiḥ kurvan muniḥ bhava
19. Become a sage (muni) who has renounced all personal resolutions, is even-minded, and possesses a tranquil mind. With your inner self (ātman) perfectly united through the discipline of renunciation (saṃnyāsa-yoga), continue acting (karma), but with a completely liberated mind.
अर्जुन उवाच ।
सङ्गत्यागस्य भगवंस्तथा ब्रह्मार्पणस्य च ।
ईश्वरार्पणरूपस्य संन्यासस्य च सर्वशः ॥ २० ॥
arjuna uvāca ,
saṅgatyāgasya bhagavaṃstathā brahmārpaṇasya ca ,
īśvarārpaṇarūpasya saṃnyāsasya ca sarvaśaḥ 20
20. arjuna uvāca saṅga-tyāgasya bhagavan tathā brahma-arpaṇasya
ca īśvara-arpaṇa-rūpasya saṃnyāsasya ca sarvaśaḥ
20. bhagavan saṅga-tyāgasya tathā brahma-arpaṇasya
ca īśvara-arpaṇa-rūpasya saṃnyāsasya ca sarvaśaḥ
20. Arjuna said: "O Lord, regarding the giving up of attachment, and the offering to Brahman (brahman), and also the renunciation (saṃnyāsa) that is entirely of the nature of offering to Īśvara..."
तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो ।
क्रमेण कथयैतन्मे महामोहनिवृत्तये ॥ २१ ॥
tathā jñānasya yogasya vibhāgaḥ kīdṛśaḥ prabho ,
krameṇa kathayaitanme mahāmohanivṛttaye 21
21. tathā jñānasya yogasya vibhāgaḥ kīdṛśaḥ prabho
krameṇa kathaya etat me mahā-moha-nivṛttaye
21. prabho tathā jñānasya yogasya vibhāgaḥ kīdṛśaḥ
etat me krameṇa mahā-moha-nivṛttaye kathaya
21. Also, O Lord, what kind of distinction exists between knowledge (jñāna) and (yoga)? Please explain this to me sequentially for the removal of my great delusion.
श्रीभगवानुवाच ।
सर्वसंकल्पसंशान्तौ प्रशान्तघनवासनम् ।
न किंचिद्भावनाकारं यत्तद्ब्रह्म परं विदुः ॥ २२ ॥
śrībhagavānuvāca ,
sarvasaṃkalpasaṃśāntau praśāntaghanavāsanam ,
na kiṃcidbhāvanākāraṃ yattadbrahma paraṃ viduḥ 22
22. śrī-bhagavān uvāca sarva-saṅkalpa-saṃśāntau praśānta-ghana-vāsanam
na kiñcit-bhāvanā-ākāram yat tat brahman param viduḥ
22. yat tat param brahman sarva-saṅkalpa-saṃśāntau
praśānta-ghana-vāsanam na kiñcit-bhāvanā-ākāram viduḥ
22. The Blessed Lord said: "That which is known as the supreme Brahman (brahman) is the state where all mental resolves have completely ceased, where deep latent impressions (vāsana) are pacified, and which has no form of any conception or thought."
तदुद्योगं विदुर्ज्ञानं योगं च कृतबुद्धयः ।
ब्रह्म सर्वं जगदहं चेति ब्रह्मार्पणं विदुः ॥ २३ ॥
tadudyogaṃ vidurjñānaṃ yogaṃ ca kṛtabuddhayaḥ ,
brahma sarvaṃ jagadahaṃ ceti brahmārpaṇaṃ viduḥ 23
23. tat-udyogam viduḥ jñānam yogam ca kṛta-buddhayaḥ
brahman sarvam jagat aham ca iti brahma-arpaṇam viduḥ
23. kṛta-buddhayaḥ tat-udyogam jñānam ca yogam viduḥ
brahman sarvam jagat aham ca iti brahma-arpaṇam viduḥ
23. Those whose intellects are perfected consider that endeavor to be both knowledge (jñāna) and (yoga). Furthermore, they know that the offering to Brahman (brahman) is the realization that 'Brahman (brahman) is everything – the universe, and I.'
अन्तःशून्यं बहिःशून्यं पाषाणहृदयोपमम् ।
शान्तमाकाशकोशाच्छं न दृश्यं न दृशः परम् ॥ २४ ॥
antaḥśūnyaṃ bahiḥśūnyaṃ pāṣāṇahṛdayopamam ,
śāntamākāśakośācchaṃ na dṛśyaṃ na dṛśaḥ param 24
24. antaḥśūnyam bahiḥśūnyam pāṣāṇahṛdayopamam
śāntākāśakośāccham na dṛśyam na dṛśaḥ param
24. antaḥśūnyam bahiḥśūnyam pāṣāṇahṛdayopamam
śāntākāśakośāccham na dṛśyam na dṛśaḥ param
24. Empty within and empty without, it is like a heart of stone. Tranquil and as clear as the sheath of space, it is neither visible nor beyond perception.
तत ईषद्यदुत्थानमीषदन्यतयोदितम् ।
स जगत्प्रतिभासोऽयमाकाशमिव शून्यता ॥ २५ ॥
tata īṣadyadutthānamīṣadanyatayoditam ,
sa jagatpratibhāso'yamākāśamiva śūnyatā 25
25. tataḥ īṣat yat utthānam īṣat anyatayā uditam
saḥ jagatpratibhāsaḥ ayam ākāśam iva śūnyatā
25. tataḥ yat īṣat utthānam īṣat anyatayā uditam,
saḥ ayam jagatpratibhāsaḥ ākāśam iva śūnyatā
25. From that (state), whatever subtle rising occurs, whatever manifests slightly through a sense of otherness - this entire appearance of the world is like the emptiness of space.
भावोऽहमिति कोऽप्येष प्रत्येकमुदितश्चितेः ।
कोटिकोट्यंशकलितः क इवैनं प्रति ग्रहः ॥ २६ ॥
bhāvo'hamiti ko'pyeṣa pratyekamuditaściteḥ ,
koṭikoṭyaṃśakalitaḥ ka ivainaṃ prati grahaḥ 26
26. bhāvaḥ aham iti kaḥ api eṣaḥ pratyekam uditaḥ
citeḥ koṭikoṭyaṃśakalitaḥ kaḥ iva enam prati grahaḥ
26. bhāvaḥ aham iti eṣaḥ kaḥ api citeḥ pratyekam uditaḥ,
koṭikoṭyaṃśakalitaḥ enam prati kaḥ iva grahaḥ
26. This 'I am' notion, which is some individual existent entity, arises in each consciousness (citi). Since it is fragmented into countless millions of parts, what kind of comprehension can one have of it?
अपृथग्भूत एवैष पृथग्भूत इव स्थितः ।
पृथक्त्वं हि न पर्यन्तो नाहमित्यवगच्छति ॥ २७ ॥
apṛthagbhūta evaiṣa pṛthagbhūta iva sthitaḥ ,
pṛthaktvaṃ hi na paryanto nāhamityavagacchati 27
27. apṛthagbhūtaḥ eva eṣaḥ pṛthagbhūtaḥ iva sthitaḥ
pṛthaktvam hi na paryantaḥ na aham iti avagacchati
27. eṣaḥ apṛthagbhūtaḥ eva,
pṛthagbhūtaḥ iva sthitaḥ.
hi pṛthaktvam paryantaḥ na,
na aham iti avagacchati
27. This (ultimate reality), though not separate, truly exists as if it were separate. For separateness is certainly not its limit, nor does one truly comprehend it as 'I'.
यथेहाहं तथेहास्ति घटादीहापि मर्कटः ।
स्वमीहैवं तथाम्भोधिः किमहंतां प्रति ग्रहः ॥ २८ ॥
yathehāhaṃ tathehāsti ghaṭādīhāpi markaṭaḥ ,
svamīhaivaṃ tathāmbhodhiḥ kimahaṃtāṃ prati grahaḥ 28
28. yathā iha aham tathā iha asti ghaṭādiḥ iha api markaṭaḥ
svam iha evam tathā ambudhiḥ kim ahaṃtām prati grahaḥ
28. aham iha yathā asti,
tathā ghaṭādiḥ iha api asti,
markaṭaḥ api iha (asti).
svam ambudhiḥ evam tathā (asti).
kim ahaṃtām prati grahaḥ
28. Just as I am present here, so too are objects like pots present here, and even a monkey is present here. Similarly, an ocean is perceived as 'mine' here. What is this attachment (graha) to the sense of 'I-ness' (ahaṅkāra)?
विकल्पभेदे स्फुरिते संवित्सारमयात्मनि ।
वैचित्र्येण विचित्रेपि किमेकत्वेऽपि नो ग्रहः ॥ २९ ॥
vikalpabhede sphurite saṃvitsāramayātmani ,
vaicitryeṇa vicitrepi kimekatve'pi no grahaḥ 29
29. vikalpabhede sphurite saṃvitsāramayātmani
vaicitryeṇa vicitre api kim ekatve api na u grahaḥ
29. saṃvitsāramayātmani vikalpabhede sphurite,
vaicitryeṇa vicitre api,
ekatve api kim na u grahaḥ
29. When various distinctions of mental constructs (vikalpa) manifest within the Self (ātman), whose essence is consciousness (saṃvit), and even in this diverse and wondrous display, why is there no comprehension (graha) of fundamental unity (ekatva)?
इति ज्ञातविभागस्य बुद्धौ तस्य परिक्षयः ।
कर्मणां यः फलत्यागस्तं संन्यासं विदुर्बुधाः ॥ ३० ॥
iti jñātavibhāgasya buddhau tasya parikṣayaḥ ,
karmaṇāṃ yaḥ phalatyāgastaṃ saṃnyāsaṃ vidurbudhāḥ 30
30. iti jñātavibhāgasya buddhau tasya parikṣayaḥ
karmaṇām yaḥ phalatyāgaḥ tam saṃnyāsam viduḥ budhāḥ
30. iti jñātavibhāgasya tasya buddhau parikṣayaḥ (bhavati).
yaḥ karmaṇām phalatyāgaḥ,
tam budhāḥ saṃnyāsam viduḥ
30. Thus, for one who has understood the distinctions, there is a complete cessation (parikṣaya) of them in his intellect (buddhi). The wise (budha) understand that abandonment of the results of actions (karma) as true renunciation (saṃnyāsa).
त्यागः संकल्पजालानामसंसङ्गः स कथ्यते ।
समस्तकलनाजालस्येश्वरत्वैकभावना ॥ ३१ ॥
tyāgaḥ saṃkalpajālānāmasaṃsaṅgaḥ sa kathyate ,
samastakalanājālasyeśvaratvaikabhāvanā 31
31. tyāgaḥ saṃkalpajālānām asaṃsaṅgaḥ saḥ kathyate
samastakalanājālasya īśvaratvaikabhāvanā
31. saṃkalpajālānām tyāgaḥ asaṃsaṅgaḥ saḥ kathyate.
samastakalanājālasya īśvaratvaikabhāvanā (asti)
31. The abandonment (tyāga) of all networks of resolves (saṅkalpa) is declared to be non-attachment (asaṃsaṅga). (This state is also characterized by) the singular contemplation or realization of one's intrinsic Lordship (īśvaratva) over the entire network of mental constructs (kalanā).
गलितद्वैतनिर्भासमेतदेवेश्वरार्पणम् ।
अबोधवशतो भेदो नाम्नैवैषां चिदात्मनि ॥ ३२ ॥
galitadvaitanirbhāsametadeveśvarārpaṇam ,
abodhavaśato bhedo nāmnaivaiṣāṃ cidātmani 32
32. galitadvaitanirbhāsam etad deveśvarārpaṇam
abodhavaśataḥ bhedaḥ nāmnā eva eṣām cit-ātmani
32. etad deveśvarārpaṇam galitadvaitanirbhāsam
cit-ātmani eṣām bhedaḥ abodhavaśataḥ nāmnā eva
32. This offering to the Lord of Lords (īśvara) is characterized by the dissolution of duality. It is only due to the power of ignorance that a distinction appears through mere names among these things within the conscious self (cidātman).
बोधात्मा किल शब्दार्थो जगदेकं न संशयः ।
अहमाशा जगदहं स्वमहं कर्म चाप्यहम् ॥ ३३ ॥
bodhātmā kila śabdārtho jagadekaṃ na saṃśayaḥ ,
ahamāśā jagadahaṃ svamahaṃ karma cāpyaham 33
33. bodhātmā kila śabdārthaḥ jagat ekam na saṃśayaḥ
aham āśā jagat aham svam aham karma ca api aham
33. bodhātmā kila śabdārthaḥ jagat ekam na saṃśayaḥ
aham āśā aham jagat aham svam ca api aham karma
33. The self of knowledge (ātman) is indeed the meaning of all words; the world is one, there is no doubt. I am hope, I am the world, I am my own self, and I am also action (karma).
कालोऽहमहमद्वैतं द्वैतं चाहमहं जगत् ।
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ३४ ॥
kālo'hamahamadvaitaṃ dvaitaṃ cāhamahaṃ jagat ,
manmanā bhava madbhakto madyājī māṃ namaskuru ,
māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ 34
34. kālaḥ aham aham advaitam dvaitam ca
aham aham jagat mat-manā bhava mat-bhaktaḥ
mat-yājī mām namas-kuru mām eva
eṣyasi yuktvā evam ātmānam mat-parāyaṇaḥ
34. aham kālaḥ aham advaitam ca aham dvaitam
aham jagat mat-manā bhava mat-bhaktaḥ
mat-yājī mām namas-kuru evam
ātmānam yuktvā mat-parāyaṇaḥ mām eva eṣyasi
34. I am time, I am non-duality, and I am also duality; I am the world. Fix your mind on Me, be My devotee (bhakta), offer Vedic rituals (yajña) to Me, bow down to Me. By thus uniting your self (ātman) and making Me your supreme goal, you will surely come to Me.
अर्जुन उवाच ।
द्वे रूपे तव देवेश परं चापरमेव च ।
कीदृशं तत्कदा रूपं तिष्ठाम्याश्रित्य सिद्धये ॥ ३५ ॥
arjuna uvāca ,
dve rūpe tava deveśa paraṃ cāparameva ca ,
kīdṛśaṃ tatkadā rūpaṃ tiṣṭhāmyāśritya siddhaye 35
35. arjuna uvāca dve rūpe tava deva-īśa param ca aparam
eva ca kīdṛśam tat kadā rūpam tiṣṭhāmi āśritya siddhaye
35. arjuna uvāca deveśa tava dve rūpe param ca aparam eva
ca tat rūpam kīdṛśam kadā āśritya siddhaye tiṣṭhāmi
35. Arjuna said: "O Lord of gods (īśvara), You have two forms: both the supreme and the inferior. What is that form like, and by resorting to which [form] and when, should I abide to achieve perfection (siddhi)?"
श्रीभगवानुवाच ।
सामान्यं परमं चैव द्वे रूपे विद्धि मेऽनघ ।
पाण्यादियुक्तं सामान्यं शङ्खचक्रगदाधरम् ॥ ३६ ॥
śrībhagavānuvāca ,
sāmānyaṃ paramaṃ caiva dve rūpe viddhi me'nagha ,
pāṇyādiyuktaṃ sāmānyaṃ śaṅkhacakragadādharam 36
36. śrībhagavān uvāca sāmānyam paramam ca eva dve rūpe viddhi
me anagha pāṇyādiyuktam sāmānyam śaṅkhacakragadādharam
36. śrībhagavān uvāca anagha me dve rūpe sāmānyam ca eva
paramam viddhi pāṇyādiyuktam śaṅkhacakragadādharam sāmānyam
36. The Blessed Lord said: Know, O sinless one (anagha), that I have two forms, the ordinary and the supreme. The ordinary form possesses hands and other limbs, holding a conch, discus, and mace.
परं रूपमनाद्यन्तं यन्ममैकमनामयम् ।
ब्रह्मात्मपरमात्मादिशब्देनैतदुदीर्यते ॥ ३७ ॥
paraṃ rūpamanādyantaṃ yanmamaikamanāmayam ,
brahmātmaparamātmādiśabdenaitadudīryate 37
37. param rūpam anādyantam yat mama ekam anāmayam
brahmātmaparamātmādiśabdena etat udīryate
37. yat mama ekam anāmayam anādyantam param rūpam
etat brahmātmaparamātmādiśabdena udīryate
37. My supreme form, which is beginningless and endless, unique and free from affliction, is described by terms like brahman (brahman), ātman (ātman), and paramātman (paramātman).
यावदप्रतिबुद्धस्त्वमनात्मज्ञतया स्थितः ।
तावच्चतुर्भुजाकारदेवपूजापरो भव ॥ ३८ ॥
yāvadapratibuddhastvamanātmajñatayā sthitaḥ ,
tāvaccaturbhujākāradevapūjāparo bhava 38
38. yāvat apratibuddhaḥ tvam anātmajñatayā sthitaḥ
tāvat caturbhujākāradevāpūjāparaḥ bhava
38. tvam yāvat anātmajñatayā apratibuddhaḥ sthitaḥ
tāvat caturbhujākāradevāpūjāparaḥ bhava
38. As long as you remain unawakened, unaware of the ātman (ātman), for that long, you should be devoted to the worship of the four-armed deity.
तत्क्रमात्संप्रबुद्धस्त्वं ततो ज्ञास्यसि तत्परम् ।
मम रूपमनाद्यन्तं येन भूयो न जायते ॥ ३९ ॥
tatkramātsaṃprabuddhastvaṃ tato jñāsyasi tatparam ,
mama rūpamanādyantaṃ yena bhūyo na jāyate 39
39. tat kramāt samprabuddhaḥ tvam tataḥ jñāsyasi tat
param mama rūpam anādyantam yena bhūyaḥ na jāyate
39. tvam tat kramāt samprabuddhaḥ tataḥ tat param mama
anādyantam rūpam jñāsyasi yena bhūyaḥ na jāyate
39. By that process, when you are fully awakened, then you will know that supreme reality – my beginningless and endless form, by attaining which one is not born again (saṃsāra).
यदि वा वेद्यविज्ञातो भावस्तदरिमर्दन ।
तन्ममात्मानमात्मानमात्मनश्चाशु संश्रय ॥ ४० ॥
yadi vā vedyavijñāto bhāvastadarimardana ,
tanmamātmānamātmānamātmanaścāśu saṃśraya 40
40. yadi vā vedya-vijñātaḥ bhāvaḥ tat arimardana
tat mama ātmānam ātmānam ātmanaḥ ca āśu saṃśraya
40. arimardana yadi vā tat vedya-vijñātaḥ bhāvaḥ
tat āśu mama ātmānam ātmānam ca ātmanaḥ saṃśraya
40. O destroyer of enemies, if indeed that existent reality (bhāva), which is to be known and is fully understood, is manifest, then swiftly take refuge in my Self (ātman), in your own self (ātman), and in the essential nature of the Self (ātman).
इदं चाहमिदं चाहमिति यत्प्रवदाम्यहम् ।
तदेतदात्मतत्त्वं तु तुभ्यं ह्युपदिशाम्यहम् ॥ ४१ ॥
idaṃ cāhamidaṃ cāhamiti yatpravadāmyaham ,
tadetadātmatattvaṃ tu tubhyaṃ hyupadiśāmyaham 41
41. idam ca aham idam ca aham iti yat pravadāmi aham
tat etat ātma-tattvam tu tubhyam hi upadiśāmi aham
41. yat aham idam ca idam ca iti pravadāmi,
tat etat ātma-tattvam tu hi aham tubhyam upadiśāmi.
41. What I (or anyone) declare by saying "I am this" and "I am this" (identifying with various phenomena) - that very essential nature of the Self (ātman-tattva) I certainly instruct to you.
मन्ये साधुविबुद्धोसि पदे विश्रान्तवानसि ।
संकल्पैरवमुक्तोऽसि सत्यैकात्ममयो भव ॥ ४२ ॥
manye sādhuvibuddhosi pade viśrāntavānasi ,
saṃkalpairavamukto'si satyaikātmamayo bhava 42
42. manye sādhu-vibuddhaḥ asi pade viśrāntavān asi
saṃkalpaiḥ avamuktaḥ asi satya-eka-ātma-mayaḥ bhava
42. manye tvam sādhu-vibuddhaḥ asi pade viśrāntavān asi
saṃkalpaiḥ avamuktaḥ asi satya-eka-ātma-mayaḥ bhava
42. I believe you are well-awakened and have found peace in the supreme state (pada). You are liberated from mental constructs (saṃkalpa); become fully absorbed in the one true Self (ātman).
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
पश्य त्वं योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ४३ ॥
sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani ,
paśya tvaṃ yogayuktātmā sarvatra samadarśanaḥ 43
43. sarva-bhūta-stham ātmānam sarva-bhūtāni ca ātmani
paśya tvam yoga-yukta-ātmā sarvatra sama-darśanaḥ
43. tvam yoga-yukta-ātmā sarvatra sama-darśanaḥ
sarva-bhūta-stham ātmānam ca ātmani sarva-bhūtāni paśya
43. You, whose mind (ātman) is disciplined by (yoga), should perceive the Self (ātman) residing in all beings, and all beings within the Self (ātman). You should see with equal vision everywhere.
सर्वभूतस्थमात्मानं भजत्येकत्वमात्मनः ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ ४४ ॥
sarvabhūtasthamātmānaṃ bhajatyekatvamātmanaḥ ,
sarvathā vartamāno'pi na sa bhūyo'bhijāyate 44
44. sarvabhūtastham ātmānam bhajati ekatvam ātmanaḥ
sarvathā vartamānaḥ api na saḥ bhūyaḥ abhijāyate
44. yaḥ (implied) sarvabhūtastham ātmānam ātmanaḥ ekatvam bhajati,
saḥ sarvathā vartamānaḥ api bhūyaḥ na abhijāyate
44. One who realizes the self (ātman) residing in all beings, and the oneness of the self (ātman), is not born again, no matter how he conducts himself.
त्रैलोक्यचेतसामन्तरालोको यः प्रकाशकः ।
अनुभूतिमुपारूढः सोऽहमात्मेति निश्चयः ॥ ४६ ॥
trailokyacetasāmantarāloko yaḥ prakāśakaḥ ,
anubhūtimupārūḍhaḥ so'hamātmeti niścayaḥ 46
46. trailokyacetasām antarālokaḥ yaḥ prakāśakaḥ
anubhūtim upārūḍhaḥ saḥ aham ātmā iti niścayaḥ
46. yaḥ trailokyacetasām antarālokaḥ prakāśakaḥ anubhūtim upārūḍhaḥ,
saḥ aham ātmā iti niścayaḥ
46. The inner light that illuminates the minds of the three worlds, which has ascended to (become the object of) direct experience (anubhava) – this is the firm conviction that "I am the self (ātman)."
त्रैलोक्यपयसामन्तर्यो रसानुभवः स्थितः ।
गव्यानामब्धिजानां च सोऽयमात्मेति भारत ॥ ४७ ॥
trailokyapayasāmantaryo rasānubhavaḥ sthitaḥ ,
gavyānāmabdhijānāṃ ca so'yamātmeti bhārata 47
47. trailokyāpayasām antar yaḥ rasānubhavaḥ sthitaḥ
gavyānām abdhi jānām ca saḥ ayam ātmā iti bhārata
47. bhārata,
yaḥ trailokyāpayasām antar gavyānām abdhi jānām ca rasānubhavaḥ sthitaḥ,
saḥ ayam ātmā iti (niścayaḥ - implied)
47. O Bhārata, that which exists within the waters of the three worlds as the experience (anubhava) of taste, both in products from cows and those born from the ocean – this, indeed, is the self (ātman).
अन्तः सर्वशरीराणां यः सूक्ष्मोनुभवः स्थितः ।
मुक्तोऽनुभवनीयेन सोऽयमात्मास्ति सर्वगः ॥ ४८ ॥
antaḥ sarvaśarīrāṇāṃ yaḥ sūkṣmonubhavaḥ sthitaḥ ,
mukto'nubhavanīyena so'yamātmāsti sarvagaḥ 48
48. antar sarvaśarīrānām yaḥ sūkṣmaḥ anubhavaḥ sthitaḥ
muktaḥ anubhavanīyena saḥ ayam ātmā asti sarvagaḥ
48. yaḥ sūkṣmaḥ anubhavaḥ sarvaśarīrānām antar sthitaḥ,
(yaḥ) anubhavanīyena muktaḥ,
saḥ ayam ātmā sarvagaḥ asti
48. That which is the subtle experience (anubhava) dwelling within all bodies, free from all that is to be experienced – this self (ātman) is indeed all-pervading.
समग्रपयसामन्तर्यथा घृतमिव स्थितम् ।
तथा सर्वपदार्थानां देहानां संस्थितः परः ॥ ४९ ॥
samagrapayasāmantaryathā ghṛtamiva sthitam ,
tathā sarvapadārthānāṃ dehānāṃ saṃsthitaḥ paraḥ 49
49. samagra-payasām antaḥ yathā ghṛtam iva sthitam
tathā sarva-padārthānām dehānām saṃsthitaḥ paraḥ
49. yathā samagra-payasām antaḥ ghṛtam iva sthitam
tathā sarva-padārthānām dehānām paraḥ saṃsthitaḥ
49. Just as ghee is present within all milk, so too the Supreme is completely established within all objects and bodies.
सर्वाम्भोनिधिरत्नानां सबाह्याभ्यन्तरे यथा ।
तेजस्तथास्मि देहानामसंस्थित इव स्थितः ॥ ५० ॥
sarvāmbhonidhiratnānāṃ sabāhyābhyantare yathā ,
tejastathāsmi dehānāmasaṃsthita iva sthitaḥ 50
50. sarvāmbhonidhi-ratnānām sa-bāhyābhyantare yathā
tejaḥ tathā asmi dehānām asaṃsthitaḥ iva sthitaḥ
50. yathā sarvāmbhonidhi-ratnānām sa-bāhyābhyantare
tejaḥ tathā asmi dehānām asaṃsthitaḥ iva sthitaḥ
50. Just as the luster of all the ocean's jewels exists both externally and internally, so too I am present within all bodies, yet as if not confined or contained within them.
यथा कुम्भसहस्राणां सबाह्याभ्यन्तरे नभः ।
जगत्त्रयशरीराणां तथात्माहमवस्थितः ॥ ५१ ॥
yathā kumbhasahasrāṇāṃ sabāhyābhyantare nabhaḥ ,
jagattrayaśarīrāṇāṃ tathātmāhamavasthitaḥ 51
51. yathā kumbha-sahasrāṇām sa-bāhyābhyantare nabhaḥ
jagat-traya-śarīrāṇām tathā ātmā aham avasthitaḥ
51. yathā kumbha-sahasrāṇām sa-bāhyābhyantare nabhaḥ
tathā ātmā aham jagat-traya-śarīrāṇām avasthitaḥ
51. Just as space (nabhaḥ) pervades thousands of pots, both externally and internally, so too am I, the Self (ātman), established within the bodies of the three worlds.
मुक्ताफलशतौघानां तन्तुः प्रोतवपुर्यथा ।
तथायं देहलक्षाणां स्थित आत्मास्त्यलक्षितः ॥ ५२ ॥
muktāphalaśataughānāṃ tantuḥ protavapuryathā ,
tathāyaṃ dehalakṣāṇāṃ sthita ātmāstyalakṣitaḥ 52
52. muktā-phala-śataughānām tantuḥ prota-vapuḥ yathā
tathā ayam deha-lakṣāṇām sthitaḥ ātmā asti alakṣitaḥ
52. yathā muktā-phala-śataughānām tantuḥ prota-vapuḥ
tathā ayam ātmā deha-lakṣāṇām sthitaḥ alakṣitaḥ asti
52. Just as a thread (tantu) passes through hundreds of pearl necklaces, so too is this Self (ātman) situated within millions of bodies, yet it remains unperceived.
ब्रह्मादौ तृणपर्यन्ते पदार्थनिकुरम्बके ।
सत्तासामान्यमेतद्यत्तमात्मानमजं विदुः ॥ ५३ ॥
brahmādau tṛṇaparyante padārthanikurambake ,
sattāsāmānyametadyattamātmānamajaṃ viduḥ 53
53. brahmādau tṛṇaparyante padārthanikurambake
sattāsāmānyam etat yat tam ātmānam ajam viduḥ
53. viduḥ tam yat etat sattāsāmānyam padārthanikurambake
brahmādau tṛṇaparyante ajam ātmānam
53. They know that which is the general existence (sattā) common to the entire multitude of objects, from Brahmā down to a blade of grass, to be the unborn Self (ātman).
तदीषत्स्फुरिताकारं ब्रह्म ब्रह्मैव तिष्ठति ।
अहन्तादि जगत्तादि क्रमेण भ्रमकारिणा ॥ ५४ ॥
tadīṣatsphuritākāraṃ brahma brahmaiva tiṣṭhati ,
ahantādi jagattādi krameṇa bhramakāriṇā 54
54. tat īṣatsphuritākāram brahma brahma eva tiṣṭhati
ahantā ādi jagattā ādi krameṇa bhramakāriṇā
54. tat brahma īṣatsphuritākāram brahma eva tiṣṭhati
ahantā ādi jagattā ādi krameṇa bhramakāriṇā
54. That very Brahman (brahman), whose form is subtly manifest, remains as Brahman (brahman) itself. It is gradually through that which causes delusion (bhrama) that the ego-sense (ahaṅkāra) and the nature of the world manifest.
आत्मैवेदं जगद्रूपं हन्यते हन्ति वात्र किम् ।
शुभाशुभैर्जगद्दुःखैः किमस्यार्जुन लिप्यते ॥ ५५ ॥
ātmaivedaṃ jagadrūpaṃ hanyate hanti vātra kim ,
śubhāśubhairjagadduḥkhaiḥ kimasyārjuna lipyate 55
55. ātmā eva idam jagadrūpam hanyate hanti vā atra kim
śubhāśubhaiḥ jagadduḥkhaiḥ kim asya arjuna lipyate
55. arjuna idam jagadrūpam ātmā eva atra kim hanti vā
hanyate śubhāśubhaiḥ jagadduḥkhaiḥ asya kim lipyate
55. This world, in its entirety, is merely the Self (ātman). What here can truly kill or be killed? O Arjuna, how can the Self (ātman) be tainted by the auspicious or inauspicious sufferings of the world?
प्रतिबिम्बेष्विवादर्शसमं साक्षिवदास्थितम् ।
नश्यत्सु न विनश्यन्तं यः पश्यति स पश्यति ॥ ५६ ॥
pratibimbeṣvivādarśasamaṃ sākṣivadāsthitam ,
naśyatsu na vinaśyantaṃ yaḥ paśyati sa paśyati 56
56. pratibimbeṣu iva ādarśasamam sākṣivat āsthitam
naśyatsu na vinaśyantam yaḥ paśyati saḥ paśyati
56. yaḥ paśyati āsthitam sākṣivat ādarśasamam
pratibimbeṣu na vinaśyantam naśyatsu saḥ paśyati
56. He who perceives that which abides like a witness, akin to a mirror amidst reflections, and does not perish even when (other things) perish, he truly sees.
इदं चाहमिदं नेति इतीदं कथ्यते मया ।
एवमात्मास्मि सर्वात्मा मामेवं विद्धि पाण्डव ॥ ५७ ॥
idaṃ cāhamidaṃ neti itīdaṃ kathyate mayā ,
evamātmāsmi sarvātmā māmevaṃ viddhi pāṇḍava 57
57. idam ca aham idam na iti iti idam kathyate mayā
evam ātmā asmi sarvātma mām evam viddhi pāṇḍava
57. pāṇḍava,
idam ca aham,
idam na iti,
iti idam mayā kathyate; evam aham ātmā asmi,
sarvātma asmi; evam mām viddhi.
57. “This I am, and this I am not” – this is what I declare. Thus, I am the ultimate self (ātman), the self (ātman) of all beings. Know me in this way, O Pāṇḍava.
इमाः सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः ।
आत्मन्यहंताचित्तस्थाः पयःस्पन्दा इवाम्बुधौ ॥ ५८ ॥
imāḥ sarvāḥ pravartante sargapralayavikriyāḥ ,
ātmanyahaṃtācittasthāḥ payaḥspandā ivāmbudhau 58
58. imāḥ sarvāḥ pravartante sargapralayavikriyāḥ
ātmani ahaṃtācittasthāḥ payaḥspandā iva ambudhau
58. imāḥ sarvāḥ sargapralayavikriyāḥ,
ātmani ahaṃtācittasthāḥ,
ambudhau payaḥspandā iva,
pravartante.
58. All these modifications – creation and dissolution – manifest, existing in the mind and the sense of ego (ahaṅkāra) within the supreme self (ātman), just like the movements of water occur within the ocean.
यथोपलत्वं शैलानां दारुत्वं च महीरुहाम् ।
तरङ्गाणां जलत्वं च पदार्थानां तथात्मता ॥ ५९ ॥
yathopalatvaṃ śailānāṃ dārutvaṃ ca mahīruhām ,
taraṅgāṇāṃ jalatvaṃ ca padārthānāṃ tathātmatā 59
59. yathā upalatvam śailānām dārutvam ca mahīruhām
taraṅgāṇām jalatvam ca padārthānām tathā ātmatā
59. yathā śailānām upalatvam,
mahīruhām ca dārutvam,
taraṅgāṇām ca jalatvam,
tathā padārthānām ātmatā (asti).
59. Just as the essential nature of mountains is stoneness, and of trees is wood, and of waves is water, so too is the inherent nature (ātman) of all objects their true self (ātman).
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ ६० ॥
sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani ,
yaḥ paśyati tathātmānamakartāraṃ sa paśyati 60
60. sarvabhūtastham ātmānam sarvabhūtāni ca ātmani
yaḥ paśyati tathā ātmānam akartāram sa paśyati
60. yaḥ (janaḥ) ātmānam sarvabhūtastham,
ca sarvabhūtāni ātmani,
tathā akartāram ātmānam paśyati,
sa (janaḥ eva) paśyati.
60. One who perceives the supreme self (ātman) as residing within all beings, and all beings as existing within that self (ātman), and further recognizes the self (ātman) as the non-doer, that person truly sees.
नानाकारविकारेषु तरङ्गेषु यथा पयः ।
कटकादिषु वा हेम भूतेष्वात्मा तथाऽर्जुन ॥ ६१ ॥
nānākāravikāreṣu taraṅgeṣu yathā payaḥ ,
kaṭakādiṣu vā hema bhūteṣvātmā tathā'rjuna 61
61. nānākāravikāreṣu taraṅgeṣu yathā payaḥ
kaṭakādiṣu vā hema bhūteṣu ātmā tathā arjuna
61. arjuna yathā payaḥ nānākāravikāreṣu taraṅgeṣu
vā hema kaṭakādiṣu tathā ātmā bhūteṣu
61. O Arjuna, just as water exists within waves of various forms and modifications, or as gold exists within bracelets and other ornaments, so too does the Self (ātman) exist within all beings.
नानातरङ्गवृन्दानि यथा लोलानि वारिणि ।
कटकादीनि वा हेम्नि भूतान्येवं परात्मनि ॥ ६२ ॥
nānātaraṅgavṛndāni yathā lolāni vāriṇi ,
kaṭakādīni vā hemni bhūtānyevaṃ parātmani 62
62. nānātaraṅgavṛndāni yathā lolāni vāriṇi
kaṭakādīni vā hemṇi bhūtāni evaṃ parātmani
62. yathā nānātaraṅgavṛndāni lolāni vāriṇi vā
kaṭakādīni hemṇi evaṃ bhūtāni parātmani
62. Just as various restless groups of waves exist in water, or as bracelets and other ornaments exist in gold, similarly, all beings exist in the Supreme Self (parātman).
पदार्थजातं भूतानि बृहद्ब्रह्म च भारत ।
एकमेवाखिलं विद्धि पृथक्त्वं न मनागपि ॥ ६३ ॥
padārthajātaṃ bhūtāni bṛhadbrahma ca bhārata ,
ekamevākhilaṃ viddhi pṛthaktvaṃ na manāgapi 63
63. padārthajātam bhūtāni bṛhat brahma ca bhārata
ekam eva akhilam viddhi pṛthaktvam na manāk api
63. bhārata viddhi padārthajātam bhūtāni ca bṛhat
brahma ekam eva akhilam pṛthaktvam manāk api na
63. O Bhārata, know that the entire collection of objects, all beings, and the vast Absolute (brahman) are verily one; there is not even the slightest separation.
किं तद्भावविकाराणां गम्यमस्ति जगत्त्रये ।
क्व ते वापि जगत्किं वा किं मुधा परिमुह्यसि ॥ ६४ ॥
kiṃ tadbhāvavikārāṇāṃ gamyamasti jagattraye ,
kva te vāpi jagatkiṃ vā kiṃ mudhā parimuhyasi 64
64. kim tat bhāvavikārāṇām gamyam asti jagattraye
kva te vā api jagat kim vā kim mudhā parimuhyasi
64. jagattraye tat bhāvavikārāṇām kim gamyam asti te
vā api kva kim vā jagat kim mudhā parimuhyasi
64. What gain or purpose is there for these modifications of existence in the three worlds? Where are those modifications, or what truly is this world? Why do you become bewildered in vain?
इति श्रुत्वाऽभयं त्वन्तर्भावयित्वा सुनिश्चितम् ।
जीवन्मुक्ताश्चरन्तीह सन्तः समरसाशयाः ॥ ६५ ॥
iti śrutvā'bhayaṃ tvantarbhāvayitvā suniścitam ,
jīvanmuktāścarantīha santaḥ samarasāśayāḥ 65
65. iti śrutvā abhayam tu antarbhāvayitvā suniścitam
jīvanmuktāḥ caranti iha santaḥ samarasāśayāḥ
65. iti śrutvā suniścitam abhayam tu antarbhāvayitvā
samarasāśayāḥ santaḥ iha jīvanmuktāḥ caranti
65. Having heard this and firmly internalized fearlessness, the sages, whose minds are ever in a state of equipoise, live in this world as those liberated while living (jīvanmukta).
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ ६६ ॥
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ ,
dvandvairvimuktāḥ sukhaduḥkhasajñairgacchantyamūḍhāḥ padamavyayaṃ tat 66
66. nirmānamohāḥ jitasangadoṣāḥ
adhyātmanityāḥ vinivṛttakāmāḥ dvandvaiḥ
vimuktāḥ sukhaduḥkhasajñaiḥ
gacchanti amūḍhāḥ padam avyayam tat
66. nirmānamohāḥ jitasangadoṣāḥ
adhyātmanityāḥ vinivṛttakāmāḥ
sukhaduḥkhasajñaiḥ dvandvaiḥ vimuktāḥ
amūḍhāḥ tat avyayam padam gacchanti
66. Free from pride and delusion, having conquered the flaws born of attachment, constantly abiding in the knowledge of the supreme self (adhyātman), and with desires completely withdrawn, these undeluded individuals, liberated from the pairs of opposites (dvandvas) known as pleasure and pain, attain that imperishable state.

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 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 (current chapter) 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