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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-56

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श्रीभगवानुवाच ।
इति निर्वासनत्वेन जीवन्मुक्ततयार्जुन ।
अन्तः शीतलतामेत्य बन्धुदुःखमलं त्यज ॥ १ ॥
śrībhagavānuvāca ,
iti nirvāsanatvena jīvanmuktatayārjuna ,
antaḥ śītalatāmetya bandhuduḥkhamalaṃ tyaja 1
1. śrībhagavān uvāca | iti nirvāsanatvena jīvanmuktatayā
arjuna | antaḥ śītalatām etya bandhudukham alam tyaja ||
1. śrībhagavān uvāca.
arjuna,
iti nirvāsanatvena,
jīvanmuktatayā,
antaḥ śītalatām etya,
bandhudukham alam tyaja.
1. The Blessed Lord said: "Thus, O Arjuna, by becoming free from mental impressions (vāsanā) and attaining liberation (mokṣa) while living (jīvanmukta), achieve inner peace. Completely abandon the suffering for (or caused by) your relatives."
जरामरणनिःशङ्क आकाशविशदाशयः ।
त्यक्तेष्टानिष्टसंकल्पो वीतरागो भवानघ ॥ २ ॥
jarāmaraṇaniḥśaṅka ākāśaviśadāśayaḥ ,
tyakteṣṭāniṣṭasaṃkalpo vītarāgo bhavānagha 2
2. jarāmaraṇaniḥśaṅkaḥ ākāśaviśadāśayaḥ |
tyakteṣṭāniṣṭasaṅkalpaḥ vītarāgaḥ bhavān anagha ||
2. anagha,
bhavān jarāmaraṇaniḥśaṅkaḥ,
ākāśaviśadāśayaḥ,
tyakteṣṭāniṣṭasaṅkalpaḥ,
vītarāgaḥ [bhavatu]
2. O sinless one, may you be free from the anxiety of old age and death, with a mind clear as the sky, having abandoned all notions of desired and undesired, and devoid of attachment.
प्रवाहपतितं कार्यमिदं किंचिद्यथागतम् ।
कुरु कार्याणि कर्माणि न किंचिदिह नश्यति ॥ ३ ॥
pravāhapatitaṃ kāryamidaṃ kiṃcidyathāgatam ,
kuru kāryāṇi karmāṇi na kiṃcidiha naśyati 3
3. pravāhapatitam kāryam idam kiñcit yathā āgatam
| kuru kāryāṇi karmāṇi na kiñcit iha naśyati ||
3. idam kiñcit pravāhapatitam kāryam yathā āgatam (tathā) kuru.
kāryāṇi karmāṇi kuru.
iha kiñcit na naśyati.
3. Whatever duty (karma) or action (kārya) presents itself spontaneously, perform it. Nothing is lost or destroyed here by doing so.
प्रवाहपतितं कर्म स्वमेव क्रियते तु यत् ।
जीवन्मुक्तस्वभावोऽयं सा जीवन्मुक्तता तथा ॥ ४ ॥
pravāhapatitaṃ karma svameva kriyate tu yat ,
jīvanmuktasvabhāvo'yaṃ sā jīvanmuktatā tathā 4
4. pravāhapatitam karma svam eva kriyate tu yat
jīvanmuktasvabhāvaḥ ayam sā jīvanmuktatā tathā
4. yat pravāhapatitam karma svam eva kriyate tu,
ayam jīvanmuktasvabhāvaḥ.
sā tathā jīvanmuktatā.
4. The action that is performed spontaneously, as if fallen into the natural current, and which is truly one's own, constitutes the intrinsic nature (dharma) of someone liberated while living (jīvanmukta). That, indeed, is the state of liberation while living (jīvanmuktatā).
इदं कर्म त्यजामीदमाश्रयामीति निर्णयः ।
मूढस्य मनसो रूपं ज्ञानिनस्तु समा स्थितिः ॥ ५ ॥
idaṃ karma tyajāmīdamāśrayāmīti nirṇayaḥ ,
mūḍhasya manaso rūpaṃ jñāninastu samā sthitiḥ 5
5. idam karma tyajāmi idam āśrayāmi iti nirṇayaḥ
mūḍhasya manasaḥ rūpam jñāninaḥ tu samā sthitiḥ
5. idam karma tyajāmi,
idam āśrayāmi iti nirṇayaḥ mūḍhasya manasaḥ rūpam.
tu jñāninaḥ samā sthitiḥ.
5. 'I give up this action, I resort to this other (action)' - such a resolve is a characteristic of a deluded mind. But for the wise person, the state (of mind) is one of equanimity.
प्रवाहपतितं कर्म कुर्वन्तः शान्तचेतसः ।
जीवन्मुक्ताः सुषुप्तस्थाः स्फुरन्त्यत्र सुषुप्तवत् ॥ ६ ॥
pravāhapatitaṃ karma kurvantaḥ śāntacetasaḥ ,
jīvanmuktāḥ suṣuptasthāḥ sphurantyatra suṣuptavat 6
6. pravāhapatitam karma kurvantaḥ śāntacetasaḥ
jīvanmuktāḥ suṣuptasthāḥ sphuranti atra suṣuptavat
6. śāntacetasaḥ pravāhapatitam karma kurvantaḥ jīvanmuktāḥ (bhavanti).
te atra suṣuptasthāḥ suṣuptavat sphuranti.
6. Those who, with tranquil minds, perform actions that naturally arise (as if fallen into the current), are liberated while living (jīvanmukta). Though present in this world, they are inwardly situated as if in deep sleep (suṣupti), manifesting themselves like those deeply asleep.
स्थिरां संस्थितिमायान्ति कूर्माङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यो हृदि यस्य स्वभावतः ॥ ७ ॥
sthirāṃ saṃsthitimāyānti kūrmāṅgānīva sarvaśaḥ ,
indriyāṇīndriyārthebhyo hṛdi yasya svabhāvataḥ 7
7. sthirām saṃsthitim āyānti kūrmāṅgāni iva sarvaśaḥ
indriyāṇi indriyārthebhyaḥ hṛdi yasya svabhāvataḥ
7. yasya hṛdi indriyāṇi indriyārthebhyaḥ kūrmāṅgāni iva sarvaśaḥ svabhāvataḥ sthirām saṃsthitim āyānti.
7. For whom, naturally, the senses withdraw completely from their objects into the heart, just like the limbs of a tortoise, and thus attain a steady state.
विश्वात्मनि तथा विश्वं कालत्रयमयोदितम् ।
अभित्ति त्रिजगच्चित्रं कुरुते चित्तचित्रकृत् ॥ ८ ॥
viśvātmani tathā viśvaṃ kālatrayamayoditam ,
abhitti trijagaccitraṃ kurute cittacitrakṛt 8
8. viśvātmani tathā viśvam kālatrayamayoditam
abhitti trijagaccitram kurute cittacitrakṛt
8. cittacitrakṛt tathā viśvātmani kālatrayamayoditam
viśvam abhitti trijagaccitram kurute
8. The artist of the mind (cittacitrakṛt) similarly creates within the Universal Self (viśvātman) the entire universe, which manifests through the three divisions of time, as a picture of the three worlds without any supporting wall.
व्योम्नि व्योमात्मकमपि प्रस्फुटं वृत्तिवर्तिभिः ।
चित्तचित्रकरेणादौ चित्रं चित्रं वितानितम् ॥ ९ ॥
vyomni vyomātmakamapi prasphuṭaṃ vṛttivartibhiḥ ,
cittacitrakareṇādau citraṃ citraṃ vitānitam 9
9. vyomni vyomātmakam api prasphuṭam vṛttivartibhiḥ
cittacitrakareṇa ādau citram citram vitānitam
9. ādau cittacitrakareṇa vyomni vyomātmakam api
prasphuṭam vṛttivartibhiḥ citram citram vitānitam
9. Initially, by the artist of the mind, various distinct and wondrous pictures were spread out in space (vyoman), which were themselves of the nature of space, through the activities (vṛtti) of the mind.
पश्चाद्भित्तिः कृता व्योमरूपा चासावहो भ्रमः ।
अपूर्वैवातिमायेयं तृणकुड्यमयी शुभा ॥ १० ॥
paścādbhittiḥ kṛtā vyomarūpā cāsāvaho bhramaḥ ,
apūrvaivātimāyeyaṃ tṛṇakuḍyamayī śubhā 10
10. paścāt bhittiḥ kṛtā vyomarūpā ca asau aho bhramaḥ
apūrvā eva atimāyā iyam tṛṇakuḍyamayī śubhā
10. paścāt vyomarūpā bhittiḥ kṛtā ca aho asau bhramaḥ
iyam apūrvā eva atimāyā tṛṇakuḍyamayī śubhā
10. Afterwards, a wall was constructed, which was spatial (vyoman) in form, and oh, what an illusion (bhrama) this is! This truly unique and exceedingly great illusion (māyā) is like a lovely wall made of grass.
न मनागपि भेदोऽस्ति स्फुटमप्युपलब्धयोः ।
इमा या उपलक्ष्यन्ते भित्तयश्चित्तचित्रजाः ॥ ११ ॥
na manāgapi bhedo'sti sphuṭamapyupalabdhayoḥ ,
imā yā upalakṣyante bhittayaścittacitrajāḥ 11
11. na manāk api bhedaḥ asti sphuṭam api upalabdhayoḥ
imāḥ yāḥ upalakṣyante bhittayaḥ cittacitraajāḥ
11. na manāk api bhedaḥ asti yāḥ imāḥ cittacitraajāḥ
bhittayaḥ upalakṣyante sphuṭam api upalabdhayoḥ
11. There is not even the slightest difference between these walls, which are clearly perceived and observed, yet are born from the pictures of the mind.
व्योम्नः शून्यतमा विद्धि तास्तामरसलोचन ।
क्षणेन चेतसि यथा भ्रान्तौ लोकक्षयोदयौ ॥ १२ ॥
vyomnaḥ śūnyatamā viddhi tāstāmarasalocana ,
kṣaṇena cetasi yathā bhrāntau lokakṣayodayau 12
12. vyomnaḥ śūnyatamā viddhi tāḥ tāmarasīlocana |
kṣaṇena cetasi yathā bhrāntau lokakṣayodayau
12. tāmarasīlocana tāḥ vyomnaḥ śūnyatamā viddhi
yathā cetasi bhrāntau kṣaṇena lokakṣayodayau
12. O lotus-eyed one, understand that these [manifestations] are the utmost emptiness (śūnyatamā) of space, just as the rise and dissolution of worlds appear in the mind in an instant due to delusion.
आत्मा जगत्तथैवेदं सबाह्याभ्यन्तरं नभः ।
चिरंतनमनोराज्यं यत्तस्मात्किल सत्यता ॥ १३ ॥
ātmā jagattathaivedaṃ sabāhyābhyantaraṃ nabhaḥ ,
ciraṃtanamanorājyaṃ yattasmātkila satyatā 13
13. ātmā jagat tathā eva idam sabāhyābhyantaram nabhaḥ
| ciraṃtanamanorājyam yat tasmāt kila satyatā
13. ātmā jagat idam sabāhyābhyantaram nabhaḥ tathā
eva ciraṃtanamanorājyam yat tasmāt kila satyatā
13. This self (ātman), the world, and space (nabhas) - both external and internal - are indeed nothing but a long-standing kingdom of the mind (manaḥ-rājya). From that [mental kingdom] arises their apparent reality.
किं त्वनालोकितेऽपि स्यात्सत्यं नास्त्येव विभ्रमे ।
क्रमेणालोकतः सत्यमालोकेन विलीयते ॥ १४ ॥
kiṃ tvanālokite'pi syātsatyaṃ nāstyeva vibhrame ,
krameṇālokataḥ satyamālokena vilīyate 14
14. kim tu anālokite api syāt satyam na asti eva
vibhrame | krameṇa ālokataḥ satyam ālokena vilīyate
14. kim tu anālokite api satyam syāt vibhrame na eva
satyam asti krameṇa ālokataḥ satyam ālokena vilīyate
14. But even when unperceived, reality might exist; yet, in delusion, there is certainly no reality. Gradually, through discernment, [that apparent] reality dissolves away by that very discernment.
दृश्यमानमपि क्षामं शरदीवाभ्रमण्डलम् ।
चित्तचित्रकृतश्चित्रे संस्थिताश्चित्रपुत्रिकाः ॥ १५ ॥
dṛśyamānamapi kṣāmaṃ śaradīvābhramaṇḍalam ,
cittacitrakṛtaścitre saṃsthitāścitraputrikāḥ 15
15. dṛśyamānam api kṣāmam śaradi iva abhramaṇḍalam
| cittacitrakṛtaḥ citre saṃsthitāḥ citraputrikāḥ
15. dṛśyamānam api (idam) kṣāmam (asti),
śaradi iva abhramaṇḍalam (asti) cittacitrakṛtaḥ citre citraputrikāḥ saṃsthitāḥ (santi)
15. Even though perceived, [the world] is ephemeral (kṣāmam), like a cluster of clouds in autumn. [Its contents are merely] painted figures (citra-putrikāḥ) situated within a picture, created by the mind's (citta) artistry.
भित्त्यभावादनाकारा बहिस्त्रिभुवनादिकाः ।
न ताः सन्ति न वासि त्वं किं केन परिरोध्यते ॥ १६ ॥
bhittyabhāvādanākārā bahistribhuvanādikāḥ ,
na tāḥ santi na vāsi tvaṃ kiṃ kena parirodhyate 16
16. bhitti-abhāvāt anākārāḥ bahiḥ tri-bhuvana-ādikāḥ
na tāḥ santi na vā asi tvam kim kena parirodhyate
16. bhitti-abhāvāt anākārāḥ bahiḥ tri-bhuvana-ādikāḥ
tāḥ na santi tvam ca na asi kim kena parirodhyate
16. Because there is no wall or limiting boundary (bhitti), those external entities like the three worlds and so forth, which are ultimately formless, do not truly exist. Nor are you (the Self) thus limited. Therefore, what can be obstructed, and by whom?
रोध्यरोधकसंमोहं त्यक्त्वा खे विमलो भव ।
प्रवृत्तिरेव न व्योम्नः प्रवृत्तिश्चैव खात्मिका ॥ १७ ॥
rodhyarodhakasaṃmohaṃ tyaktvā khe vimalo bhava ,
pravṛttireva na vyomnaḥ pravṛttiścaiva khātmikā 17
17. rodhya-rodhaka-saṃmoham tyaktvā khe vimalaḥ bhava |
pravṛttiḥ eva na vyomnaḥ pravṛttiḥ ca eva kha-ātmikā ||
17. rodhya-rodhaka-saṃmoham tyaktvā khe vimalaḥ bhava
vyomnaḥ pravṛttiḥ eva na pravṛttiḥ ca eva kha-ātmikā
17. Abandon the delusion of the obstructed and the obstructer. Become pure like space (khe). Activity (pravṛtti) certainly does not belong to (pure) space (vyoman), yet all activity is, in its essence, of the nature of space (khātman) itself.
अतः कालक्रियाकुड्यकलादिविमलं नभः ।
चित्तसंस्थं यथा चित्रं सरूपमखिलात्मकम् ॥ १८ ॥
ataḥ kālakriyākuḍyakalādivimalaṃ nabhaḥ ,
cittasaṃsthaṃ yathā citraṃ sarūpamakhilātmakam 18
18. ataḥ kāla-kriyā-kuḍya-kala-ādi-vimalam nabhaḥ |
citta-saṃstham yathā citram sa-rūpam akhila-ātmakam ||
18. ataḥ nabhaḥ kāla-kriyā-kuḍya-kala-ādi-vimalam (asti)
yathā citta-saṃstham citram sa-rūpam akhila-ātmakam (asti)
18. Therefore, space (nabhaḥ) is pure, free from (the limitations of) time, activity, limiting boundaries (kuḍya), distinctions (kalā), and so forth. It is like a picture residing in the mind (cittasaṃstham) which, though appearing with specific forms (sarūpam), is in its essence all-pervading (akhilātmakam) consciousness.
व्योम्नः शून्यतमं विद्धि तथेदमखिलं जगत् ।
चित्तभित्तौ कृतं चित्रं यच्चिच्चित्रकरेण तत् ॥ १९ ॥
vyomnaḥ śūnyatamaṃ viddhi tathedamakhilaṃ jagat ,
cittabhittau kṛtaṃ citraṃ yacciccitrakareṇa tat 19
19. vyomnaḥ śūnyatamam viddhi tathā idam akhilam jagat |
citta-bhittau kṛtam citram yat cit-citra-kareṇa tat ||
19. vyomnaḥ śūnyatamam idam akhilam jagat tathā viddhi
tat citram yat cit-citra-kareṇa citta-bhittau kṛtam
19. Know this entire world to be even emptier (śūnyatamam) than space (vyoman). It is like a picture, created on the wall of the mind (citta-bhitti) by the consciousness-painter (cit-citrakara).
सर्वशून्यतया व्योम्नो मनागपि न भिद्यते ।
यथा प्रकचतश्चित्ते जगन्निर्माणसंक्षयौ ॥ २० ॥
sarvaśūnyatayā vyomno manāgapi na bhidyate ,
yathā prakacataścitte jagannirmāṇasaṃkṣayau 20
20. sarvaśūnyatayā vyomnaḥ manāk api na bhidyate
yathā prakacataḥ citte jagannirmāṇasaṃkṣayau
20. Just as space, by virtue of its absolute emptiness, is not divided in the slightest, similarly, the creation and destruction of the world appear in the mind, but the mind itself remains unaffected.
क्षणेनैव तथैवेमौ भुविस्थाविति विद्धि हे ।
अद्य क्षीणा मनोराज्ये नानानुभवनात्मनि ॥ २१ ॥
kṣaṇenaiva tathaivemau bhuvisthāviti viddhi he ,
adya kṣīṇā manorājye nānānubhavanātmani 21
21. kṣaṇena eva tathā eva imau bhuvisthau iti viddhi
he adya kṣīṇāḥ manorājye nānānubhavanātmani
21. O, know that these two (creation and destruction), even if they appear to exist on earth, are likewise transient, lasting only for an instant. Now, within the mind's realm, which is characterized by diverse experiences, [these mental constructs] are diminished.
क्षणभावितमोहेन कल्पना परिकल्पिता ।
असदेव मनोराज्यं कर्तुं शक्तं यथा मनः ॥ २२ ॥
kṣaṇabhāvitamohena kalpanā parikalpitā ,
asadeva manorājyaṃ kartuṃ śaktaṃ yathā manaḥ 22
22. kṣaṇabhāvitamohena kalpanā parikalpitā asat
eva manorājyam kartum śaktam yathā manaḥ
22. Just as the mind is capable of creating a mental kingdom that is entirely non-existent, so too, imagination (kalpanā) is conceived by a delusion (moha) that arises in an instant.
क्षणस्य कल्पीकरणे तथैव बलवन्मनः ।
क्षणं कल्पीकरोत्येतत्तच्चाल्पं कुरुते बहु ॥ २३ ॥
kṣaṇasya kalpīkaraṇe tathaiva balavanmanaḥ ,
kṣaṇaṃ kalpīkarotyetattaccālpaṃ kurute bahu 23
23. kṣaṇasya kalpīkaraṇe tathā eva balavat manaḥ
kṣaṇam kalpīkaroti etat tat ca alpam kurute bahu
23. Similarly, the mind is powerful in extending a moment [into a prolonged experience]. It transforms a single instant into an elaborate conception, and it makes what is small and insignificant into something abundant.
असत्सत्कुरुते क्षिप्रमितीयं भ्रान्तिरुत्थिता ।
क्षणेनैव मनोराज्यं प्रतिभातं स्वभावतः ॥ २४ ॥
asatsatkurute kṣipramitīyaṃ bhrāntirutthitā ,
kṣaṇenaiva manorājyaṃ pratibhātaṃ svabhāvataḥ 24
24. asat sat kurute kṣipram iti iyam bhrāntiḥ utthitā
kṣaṇena eva manorājyam pratibhātam svabhāvataḥ
24. iyam bhrāntiḥ utthitā iti asat kṣipram sat kurute
kṣaṇena eva manorājyam pratibhātam svabhāvataḥ
24. This delusion has arisen: 'the non-existent quickly becomes existent.' Yet, a mental creation (manorājya) manifests spontaneously in an instant.
यद्विचित्रात्म तदिदं जगज्जालमिति स्थितम् ।
सर्गे निर्वाणनिष्ठत्वान्निमेषमयमुत्थितम् ॥ २५ ॥
yadvicitrātma tadidaṃ jagajjālamiti sthitam ,
sarge nirvāṇaniṣṭhatvānnimeṣamayamutthitam 25
25. yat vicitrātma tat idam jagat jālam iti sthitam
sarge nirvāṇaniṣṭhatvāt nimeṣamayam utthitam
25. idam jagat jālam yat vicitrātma tat iti sthitam
sarge nirvāṇaniṣṭhatvāt nimeṣamayam utthitam
25. This entire net of the world (jagajjāla), which is of diverse nature (ātman), is thus established. It has arisen in creation as momentary, due to its ultimate foundation being liberation (nirvāṇa).
प्रतिभामात्रतोऽत्रैव कल्पिता वज्रसारता ।
प्रतिभासविपर्यासमात्रं ह्यविदिताकृतेः ॥ २६ ॥
pratibhāmātrato'traiva kalpitā vajrasāratā ,
pratibhāsaviparyāsamātraṃ hyaviditākṛteḥ 26
26. pratibhāmātrataḥ atra eva kalpitā vajrasāratā
pratibhāsaviparyāsamātram hi aviditākṛteḥ
26. atra eva pratibhāmātrataḥ vajrasāratā kalpitā
hi pratibhāsaviparyāsamātram aviditākṛteḥ
26. Merely by its manifestation (pratibhā), an adamantine firmness (vajrasāratā) is conceived here. Indeed, it is merely a distortion of appearance for that whose true form is unknown.
प्रवृत्तौ वा निवृत्तौ वा कैव सा वज्रसारता ।
चित्तचित्रकृतश्चित्स्थं जगच्चित्रं कदा स्थितम् ॥ २७ ॥
pravṛttau vā nivṛttau vā kaiva sā vajrasāratā ,
cittacitrakṛtaścitsthaṃ jagaccitraṃ kadā sthitam 27
27. pravṛttau vā nivṛttau vā kā eva sā vajrasāratā
cittacitrakṛtaḥ citstham jagat citram kadā sthitam
27. pravṛttau vā nivṛttau vā sā vajrasāratā kā eva
cittacitrakṛtaḥ citstham jagat citram kadā sthitam
27. Whether in action or in cessation, where indeed is that adamantine firmness (vajrasāratā)? When has the world-picture, which is created by the artist of the mind (citta) and exists within consciousness, ever been stable?
अकुड्यमप्यरङ्गाढ्यमिदं स्फारमिवाग्रतः ।
अहो नु चित्रं निर्भित्ति चित्रमुज्ज्वलमुत्थितम् ॥ २८ ॥
akuḍyamapyaraṅgāḍhyamidaṃ sphāramivāgrataḥ ,
aho nu citraṃ nirbhitti citramujjvalamutthitam 28
28. akuḍyam api araṅgāḍhyam idam sphāram iva agrataḥ
aho nu citram nirbhitti citram ujjvalam utthitam
28. idam akuḍyam api araṅgāḍhyam agrataḥ sphāram iva
aho nu nirbhitti ujjvalam citram citram utthitam
28. This appears vast before me, like a richly adorned stage, even without walls. Oh, indeed, a wondrous, wall-less picture has emerged, brilliantly shining!
सुरञ्जनं जगदिति स्फुटं दृष्टिविलोभनम् ।
नानातमोमषीलेखं नानातेजोंशुरञ्जनम् ॥ २९ ॥
surañjanaṃ jagaditi sphuṭaṃ dṛṣṭivilobhanam ,
nānātamomaṣīlekhaṃ nānātejoṃśurañjanam 29
29. surañjanam jagat iti sphuṭam dṛṣṭivilobhanam
nānātamomaṣīlekham nānātejoṃśurañjanam
29. iti jagat sphuṭam surañjanam dṛṣṭivilobhanam
nānātamomaṣīlekham nānātejoṃśurañjanam
29. Thus, the world is clearly captivating to the sight, full of delightful colors. It is marked by streaks of various darknesses like ink and painted by diverse rays of light.
नानाकल्पाङ्गावयवं नानारागानुरञ्जितम् ।
नानादृष्टिविलासाढ्यं नानानुभवलोचनम् ॥ ३० ॥
nānākalpāṅgāvayavaṃ nānārāgānurañjitam ,
nānādṛṣṭivilāsāḍhyaṃ nānānubhavalocanam 30
30. nānākalpāṅgāvayavam nānārāgānurañjitam
nānādṛṣṭivilāsāḍhyam nānānubhavalocanam
30. nānākalpāṅgāvayavam nānārāgānurañjitam
nānādṛṣṭivilāsāḍhyam nānānubhavalocanam
30. Diverse creations are its constituent parts, and it is tinged with manifold passions. It is abundant in various playful expressions of sight, and diverse experiences serve as its eyes.
नानाग्रहोग्रकचनं नानाकाराग्रपश्चिमम् ।
व्योमनीलसरः फुल्लताराचन्द्रार्कपङ्कजम् ॥ ३१ ॥
nānāgrahograkacanaṃ nānākārāgrapaścimam ,
vyomanīlasaraḥ phullatārācandrārkapaṅkajam 31
31. nānāgrahograkacanam nānākārāgrapaścimam
vyomanīlasaraḥ phullatārācandrārkapankajam
31. nānāgrahograkacanam nānākārāgrapaścimam
vyomanīlasaraḥ phullatārācandrārkapankajam
31. It exhibits the fierce intensity of various planets and possesses diverse forms from beginning to end. It is a blue lake of sky, with blooming stars, the moon, and the sun as its lotuses.
विचित्ररचनोद्युक्तमेघालीपत्रमञ्जरि ।
प्रकोष्ठकामिलिखितसुरासुरनृपुत्रिकम् ।
परमालोकमङ्कोलयुवताकाशकुडयकम् ॥ ३२ ॥
vicitraracanodyuktameghālīpatramañjari ,
prakoṣṭhakāmilikhitasurāsuranṛputrikam ,
paramālokamaṅkolayuvatākāśakuḍayakam 32
32. vicitraracanodyuktameghālīpatramañjari
prakoṣṭhakāmilikhitasurāsuranṛputrikam paramālokamaṅkolayuvatākāśakuḍḍayakam
32. vicitraracanodyuktameghālīpatramañjari
prakoṣṭhakāmilikhitasurāsuranṛputrikam paramālokamaṅkolayuvatākāśakuḍḍayakam
32. This divine image is adorned with a foliage-cluster like cloud-banks, diligently crafted with intricate designs. It displays gods, demons, and humans, painted by a skilled artist on a frame. It serves as a sky-wall for youthful women, grasping the supreme light.
आकाश एव रचिता प्रतिभैकरङ्गा मुग्धा जगत्त्रयमनोहरपुत्रिकेयम् ।
चिन्मात्रचक्रपरिरञ्जितसर्वलोका लीलाकुला चपलचित्तकचित्रकर्त्रा ॥ ३३ ॥
ākāśa eva racitā pratibhaikaraṅgā mugdhā jagattrayamanoharaputrikeyam ,
cinmātracakraparirañjitasarvalokā līlākulā capalacittakacitrakartrā 33
33. ākāśe eva racitā pratibhaikaraṅgā
mugdhā jagattrayamanoharaputrikā
iyam cinmātracakraparirañjitasarvalokā
līlākulā capalacittakacitrakartrā
33. iyam putrikā ākāśe eva racitā
pratibhaikaraṅgā mugdhā jagattrayamanoharā
cinmātracakraparirañjitasarvalokā
līlākulā capalacittakacitrakartrā
33. This charming image (putrikā), delightful to the three worlds, is created in the very sky, possessing a singular splendor (pratibhā). All worlds are imbued with the pure consciousness (cinmātra) of its realm. It is full of playful activity, created by an artist with a restless mind.
हेमाचलाङ्गलतिका घनकेशपाशा चन्द्रार्कलोचनविचालनदृष्टलोका ।
धर्मार्थकामविनियन्त्रितशास्त्रवस्त्रा पातालजालचरणोन्नतभूनितम्बा ॥ ३४ ॥
hemācalāṅgalatikā ghanakeśapāśā candrārkalocanavicālanadṛṣṭalokā ,
dharmārthakāmaviniyantritaśāstravastrā pātālajālacaraṇonnatabhūnitambā 34
34. hemācalāṅgalatikā ghanakeśapāśā
candrārkalocanavicālanadṛṣṭalokā
dharmārthakāmaviniyantritaśāstravastrā
pātālajālacaraṇonnatabhūnitambā
34. hemācalāṅgalatikā ghanakeśapāśā
candrārkalocanavicālanadṛṣṭalokā
dharmārthakāmaviniyantritaśāstravastrā
pātālajālacaraṇonnatabhūnitambā
34. She has a body like a creeper made of golden mountains and a dense mass of hair. With eyes moving like the sun and moon, she has seen all the worlds. Her garments are the scriptures which regulate natural law (dharma), prosperity (artha), and pleasure (kāma). Her feet are the network of the netherworlds (pātāla), and her hips are the elevated earth.
ब्रह्मेन्द्ररुद्रहरिबाहुचतुष्टयोग्रा सत्त्वावृतोन्नतकुचस्फुरदङ्गयष्टिः ।
सुव्यालवेष्टितमहीतलपद्मपीठा पत्रीकृताचलमहाभुवनोदरी च ॥ ३५ ॥
brahmendrarudraharibāhucatuṣṭayogrā sattvāvṛtonnatakucasphuradaṅgayaṣṭiḥ ,
suvyālaveṣṭitamahītalapadmapīṭhā patrīkṛtācalamahābhuvanodarī ca 35
35. brahmendrarudraharibāhucatuṣṭayogrā
sattvāvṛtonnatakucasphuradaṅgayaṣṭiḥ
suvyālaveṣṭitamahītalapadmapīṭhā
patrīkṛtācalamahābhuvanodarī ca
35. brahmendrarudraharibāhucatuṣṭayogrā
sattvāvṛtonnatakucasphuradaṅgayaṣṭiḥ
suvyālaveṣṭitamahītalapadmapīṭhā
patrīkṛtācalamahābhuvanodarī ca
35. She is mighty with the four arms of Brahmā, Indra, Rudra, and Hari. Her prominent breasts are enveloped by pure existence (sattva), and her slender body shines. Her lotus-seat on the earth's surface is entwined by great serpents, and her belly is formed by the great, immovable worlds, appearing like pages or leaves.
रात्र्यन्धकारचपलत्वहराक्षिचेष्टा ताराकरालपुलका पविदन्तपङ्क्तिः ।
चञ्चच्चतुर्दशविधातुलभूतजातरोमाञ्चना प्रलयवादकदम्बपुष्पा ॥ ३६ ॥
rātryandhakāracapalatvaharākṣiceṣṭā tārākarālapulakā pavidantapaṅktiḥ ,
cañcaccaturdaśavidhātulabhūtajātaromāñcanā pralayavādakadambapuṣpā 36
36. rātryandhakāracapalatvaharākṣiceṣṭā
tārākarālapulakā pavidantapaṅktiḥ
cañcacaturdaśavidhātulabhūtajātaromāñcanā
pralayavādakadambapuṣpā
36. rātryandhakāracapalatvaharākṣiceṣṭā
tārākarālapulakā pavidantapaṅktiḥ
cañcacaturdaśavidhātulabhūtajātaromāñcanā
pralayavādakadambapuṣpā
36. Her eye movements dispel the flickering darkness of night; her dreadful goosebumps are like stars; her row of teeth resembles thunderbolts; she causes horripilation among the trembling, unequaled multitude of fourteen types of beings; and her kadamba-like clusters (perhaps referring to her hair or adornments) embody the very proclamation of cosmic dissolution.
जीवान्विता गगन एव कृता विचित्रा व्योमात्मिका चिरविलक्षणचित्रकर्त्रा ।
चित्तेन चित्रपरिकर्मविदा त्रिलोकी नानाविलासवलिता वरपुत्रिकेति ॥ ३७ ॥
jīvānvitā gagana eva kṛtā vicitrā vyomātmikā ciravilakṣaṇacitrakartrā ,
cittena citraparikarmavidā trilokī nānāvilāsavalitā varaputriketi 37
37. jīvānvita gagana eva kṛtā vicitrā
vyomātmikā ciravilakṣaṇacitrakartrā
cittena citraparikarmavidā trilokī
nānāvilāsavalitā varaputrikā iti
37. trilokī vicitrā jīvānvita vyomātmikā
nānāvilāsavalitā varaputrikā iti
gagana eva kṛtā ciravilakṣaṇacitrakartrā
citraparikarmavidā cittena
37. The variegated three worlds (trilokī), endowed with living beings and diverse playful manifestations, having space (vyoma) as their essence, were indeed created in space (gagana) as an excellent doll (varaputrikā). This was done by an ancient, extraordinary, and wondrous creator, who is skilled in artistic embellishments, using her consciousness (citta).

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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 Chapter 54 Chapter 55 Chapter 56 (current chapter) 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