योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-57
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श्रीभगवानुवाच ।
इदं विद्धि महाश्चर्यमर्जुनेह हि यत्किल ।
पूर्वं संजायते चित्रं पश्चाद्भित्तिरुदेति हि ॥ १ ॥
इदं विद्धि महाश्चर्यमर्जुनेह हि यत्किल ।
पूर्वं संजायते चित्रं पश्चाद्भित्तिरुदेति हि ॥ १ ॥
śrībhagavānuvāca ,
idaṃ viddhi mahāścaryamarjuneha hi yatkila ,
pūrvaṃ saṃjāyate citraṃ paścādbhittirudeti hi 1
idaṃ viddhi mahāścaryamarjuneha hi yatkila ,
pūrvaṃ saṃjāyate citraṃ paścādbhittirudeti hi 1
1.
śrībhagavān uvāca idam viddhi mahāścaryam arjuna iha hi
yat kila pūrvam saṃjāyate citram paścāt bhittiḥ udeti hi
yat kila pūrvam saṃjāyate citram paścāt bhittiḥ udeti hi
1.
śrībhagavān uvāca: arjuna iha idam mahāścaryam viddhi,
yat kila citram pūrvam saṃjāyate,
paścāt bhittiḥ hi udeti
yat kila citram pūrvam saṃjāyate,
paścāt bhittiḥ hi udeti
1.
The Blessed Lord said: "Arjuna, know this here to be a great wonder (mahāścaryam): that indeed first the image (citra) is born, and only afterwards does the wall (bhitti) appear."
अभित्तावुत्थिते चित्रे दृश्यते भित्तिरातता ।
अहो विचित्रा मायेयं मग्नं तुम्बं शिला प्लुता ॥ २ ॥
अहो विचित्रा मायेयं मग्नं तुम्बं शिला प्लुता ॥ २ ॥
abhittāvutthite citre dṛśyate bhittirātatā ,
aho vicitrā māyeyaṃ magnaṃ tumbaṃ śilā plutā 2
aho vicitrā māyeyaṃ magnaṃ tumbaṃ śilā plutā 2
2.
abhittau utthite citre dṛśyate bhittiḥ ātatā
aho vicitrā māyā iyam magnam tumbam śilā plutā
aho vicitrā māyā iyam magnam tumbam śilā plutā
2.
abhittau utthite citre bhittiḥ ātatā dṛśyate.
aho iyam māyā vicitrā! tumbam magnam,
śilā plutā
aho iyam māyā vicitrā! tumbam magnam,
śilā plutā
2.
When the image (citra) appears without a wall (bhitti), the wall itself is seen to be spread out. Oh, how wonderful is this illusion (māyā)! A gourd sinks, while a rock floats.
चित्तस्थचित्रसदृशे व्योमात्मनि जगत्त्रये ।
व्योमात्मनस्ते किमियमहन्ताव्योमतोदिता ॥ ३ ॥
व्योमात्मनस्ते किमियमहन्ताव्योमतोदिता ॥ ३ ॥
cittasthacitrasadṛśe vyomātmani jagattraye ,
vyomātmanaste kimiyamahantāvyomatoditā 3
vyomātmanaste kimiyamahantāvyomatoditā 3
3.
cittastha-citra-sadṛśe vyomātmani jagat-traye
vyomātmanas te kim iyam ahantā-vyomatā uditā
vyomātmanas te kim iyam ahantā-vyomatā uditā
3.
jagat-traye cittastha-citra-sadṛśe vyomātmani
vyomātmanas te iyam ahantā-vyomatā kim uditā
vyomātmanas te iyam ahantā-vyomatā kim uditā
3.
In the three worlds, which are like a painting existing in the mind and are themselves of the nature of space (consciousness), O you whose intrinsic nature (ātman) is space, how has this ego (ahaṅkāra), which is like space itself, come into being?
सर्वं व्योमकृतं व्योम्ना व्योम्नि व्योम विलीयते ।
भुज्यते व्योमनि व्योम व्योम व्योमनि चाततम् ॥ ४ ॥
भुज्यते व्योमनि व्योम व्योम व्योमनि चाततम् ॥ ४ ॥
sarvaṃ vyomakṛtaṃ vyomnā vyomni vyoma vilīyate ,
bhujyate vyomani vyoma vyoma vyomani cātatam 4
bhujyate vyomani vyoma vyoma vyomani cātatam 4
4.
sarvam vyoma-kṛtam vyomnā vyomni vyoma vilīyate
bhujyate vyomni vyoma vyoma vyomni ca ātatam
bhujyate vyomni vyoma vyoma vyomni ca ātatam
4.
sarvam vyomnā vyoma-kṛtam vyomni vyoma vilīyate
vyomni vyoma bhujyate ca vyomni vyoma ātatam
vyomni vyoma bhujyate ca vyomni vyoma ātatam
4.
Everything is brought forth by space (consciousness). In space (consciousness), space itself dissolves. Within space (consciousness), space is experienced, and space pervades all of space (consciousness).
वेष्टितं वासनारज्ज्वा दीर्घसंसृति दामवत् ।
वासनोद्वेष्टनेनैव तदिहोद्वेष्ट्यतेऽर्जुन ॥ ५ ॥
वासनोद्वेष्टनेनैव तदिहोद्वेष्ट्यतेऽर्जुन ॥ ५ ॥
veṣṭitaṃ vāsanārajjvā dīrghasaṃsṛti dāmavat ,
vāsanodveṣṭanenaiva tadihodveṣṭyate'rjuna 5
vāsanodveṣṭanenaiva tadihodveṣṭyate'rjuna 5
5.
veṣṭitam vāsanā-rajjvā dīrgha-saṃsṛti dāmavat
vāsanā-udveṣṭanena eva tat iha udveṣṭyate arjuna
vāsanā-udveṣṭanena eva tat iha udveṣṭyate arjuna
5.
dīrgha-saṃsṛti vāsanā-rajjvā dāmavat veṣṭitam he
arjuna tat iha vāsanā-udveṣṭanena eva udveṣṭyate
arjuna tat iha vāsanā-udveṣṭanena eva udveṣṭyate
5.
The long cycle of repeated existence (saṃsāra) is bound like a rope by the cord of latent impressions (vāsanā). O Arjuna, here it is untied only through the unwinding of these very latent impressions (vāsanā).
प्रतिबिम्बं यथादर्शे तथेदं ब्रह्मणि स्वयम् ।
अगम्यं छेदभेदादेराधारानन्यतावशात् ॥ ६ ॥
अगम्यं छेदभेदादेराधारानन्यतावशात् ॥ ६ ॥
pratibimbaṃ yathādarśe tathedaṃ brahmaṇi svayam ,
agamyaṃ chedabhedāderādhārānanyatāvaśāt 6
agamyaṃ chedabhedāderādhārānanyatāvaśāt 6
6.
pratibimbam yathā ādarśe tathā idam brahmaṇi svayam
agamyam cheda-bheda-ādeḥ ādhāra-ananyatā-vaśāt
agamyam cheda-bheda-ādeḥ ādhāra-ananyatā-vaśāt
6.
yathā ādarśe pratibimbam tathā idam svayam brahmaṇi
agamyam cheda-bheda-ādeḥ ādhāra-ananyatā-vaśāt
agamyam cheda-bheda-ādeḥ ādhāra-ananyatā-vaśāt
6.
Just as a reflection (pratibimba) appears in a mirror, so too does this (world) exist spontaneously within Brahman. It is impervious to cutting, breaking, or similar actions, owing to the non-difference of its underlying reality (ādhāra).
अनन्यच्छेदभेदादि ब्रह्मणि ब्रह्मणाम्बरम् ।
किं कथं कस्य केनैव च्छिद्यते वा क्व भिद्यते ॥ ७ ॥
किं कथं कस्य केनैव च्छिद्यते वा क्व भिद्यते ॥ ७ ॥
ananyacchedabhedādi brahmaṇi brahmaṇāmbaram ,
kiṃ kathaṃ kasya kenaiva cchidyate vā kva bhidyate 7
kiṃ kathaṃ kasya kenaiva cchidyate vā kva bhidyate 7
7.
ananyacchedabhedādi brahmaṇi brahmaṇām ambaram
kim katham kasya kena eva chidyate vā kva bhidyate
kim katham kasya kena eva chidyate vā kva bhidyate
7.
ananyacchedabhedādi brahmaṇi brahmaṇām ambaram
kim katham kasya kena eva chidyate vā kva bhidyate
kim katham kasya kena eva chidyate vā kva bhidyate
7.
The ultimate reality (brahman), which is inherently without otherness, division, or fragmentation, and is like the all-pervading ether for those who comprehend it; by what means, how, by whom, or where can it be cut or broken?
तेनेह वासनाभावो बोधात्संपन्न एव ते ।
यो न निर्वासनो नूनं सर्वधर्मपरोऽपि सन् ॥ ८ ॥
यो न निर्वासनो नूनं सर्वधर्मपरोऽपि सन् ॥ ८ ॥
teneha vāsanābhāvo bodhātsaṃpanna eva te ,
yo na nirvāsano nūnaṃ sarvadharmaparo'pi san 8
yo na nirvāsano nūnaṃ sarvadharmaparo'pi san 8
8.
tena iha vāsanābhāvaḥ bodhāt sampannaḥ eva te
yaḥ na nirvāsanaḥ nūnam sarvadharma-paraḥ api san
yaḥ na nirvāsanaḥ nūnam sarvadharma-paraḥ api san
8.
tena iha bodhāt te vāsanābhāvaḥ eva sampannaḥ.
yaḥ nūnam sarvadharma-paraḥ api san na nirvāsanaḥ
yaḥ nūnam sarvadharma-paraḥ api san na nirvāsanaḥ
8.
Therefore, in this world, the complete absence of latent impressions (vāsanā) is indeed achieved by you through true realization. Whoever is certainly not free from such latent impressions (vāsanā), even while being dedicated to all aspects of natural law (dharma), (remains bound).
सर्वज्ञोऽप्यतिबद्धात्मा पञ्जरस्थो यथा हरिः ।
यस्यास्ति वासनाबीजमत्यल्पं चितिभूमिगम् ॥ ९ ॥
यस्यास्ति वासनाबीजमत्यल्पं चितिभूमिगम् ॥ ९ ॥
sarvajño'pyatibaddhātmā pañjarastho yathā hariḥ ,
yasyāsti vāsanābījamatyalpaṃ citibhūmigam 9
yasyāsti vāsanābījamatyalpaṃ citibhūmigam 9
9.
sarvajñaḥ api atibaddha-ātmā pañjarasthaḥ yathā
hariḥ yasya asti vāsanābījam ati alpam citibhūmigam
hariḥ yasya asti vāsanābījam ati alpam citibhūmigam
9.
yathā pañjarasthaḥ hariḥ,
(tathā) yasya ati alpam citibhūmigam vāsanābījam asti,
saḥ sarvajñaḥ api atibaddha-ātmā
(tathā) yasya ati alpam citibhūmigam vāsanābījam asti,
saḥ sarvajñaḥ api atibaddha-ātmā
9.
Even one who is omniscient has a greatly bound self (ātman), just like a lion (hariḥ) confined in a cage, if there remains for them a seed of latent impressions (vāsanā), however small, lying in the ground of consciousness.
बृहत्संजायते तस्य पुनः संसृतिकाननम् ।
अभ्यासाद्धृदि रूढेन सत्यसंबोधवह्निना ।
निर्दग्धं वासनाबीजं न भूयः परिरोहति ॥ १० ॥
अभ्यासाद्धृदि रूढेन सत्यसंबोधवह्निना ।
निर्दग्धं वासनाबीजं न भूयः परिरोहति ॥ १० ॥
bṛhatsaṃjāyate tasya punaḥ saṃsṛtikānanam ,
abhyāsāddhṛdi rūḍhena satyasaṃbodhavahninā ,
nirdagdhaṃ vāsanābījaṃ na bhūyaḥ parirohati 10
abhyāsāddhṛdi rūḍhena satyasaṃbodhavahninā ,
nirdagdhaṃ vāsanābījaṃ na bhūyaḥ parirohati 10
10.
bṛhat saṃjāyate tasya punaḥ
saṃsṛti-kānanam abhyāsāt hṛdi rūḍhena
satya-sambodha-vahninā nirdagdham
vāsanābījam na bhūyaḥ parirohati
saṃsṛti-kānanam abhyāsāt hṛdi rūḍhena
satya-sambodha-vahninā nirdagdham
vāsanābījam na bhūyaḥ parirohati
10.
tasya punaḥ bṛhat saṃsṛti-kānanam saṃjāyate.
abhyāsāt hṛdi rūḍhena satya-sambodha-vahninā nirdagdham vāsanābījam bhūyaḥ na parirohati
abhyāsāt hṛdi rūḍhena satya-sambodha-vahninā nirdagdham vāsanābījam bhūyaḥ na parirohati
10.
For such a person (from the previous verse), the forest of transmigration (saṃsāra) grows vast again. However, when the seed of latent impressions (vāsanā) is completely consumed by the fire of true realization, which is established in the heart through continuous practice, it will certainly not sprout again.
दग्धं तु वासनाबीजं न निमज्जति वस्तुषु ।
सुखदुःखादिषु स्वच्छं पद्मपत्रमिवाम्भसि ॥ ११ ॥
सुखदुःखादिषु स्वच्छं पद्मपत्रमिवाम्भसि ॥ ११ ॥
dagdhaṃ tu vāsanābījaṃ na nimajjati vastuṣu ,
sukhaduḥkhādiṣu svacchaṃ padmapatramivāmbhasi 11
sukhaduḥkhādiṣu svacchaṃ padmapatramivāmbhasi 11
11.
dagdham tu vāsanābījam na nimajjati vastuṣu
sukhaduḥkhādiṣu svaccham padmapatram iva ambhasi
sukhaduḥkhādiṣu svaccham padmapatram iva ambhasi
11.
vāsanābījam dagdham tu vastuṣu sukhaduḥkhādiṣu
na nimajjati svaccham padmapatram ambhasi iva
na nimajjati svaccham padmapatram ambhasi iva
11.
However, the seed of latent impressions (vasana), when burned, does not become immersed in worldly objects, nor in happiness and sorrow, just as a pure lotus leaf does not sink in water.
शान्तात्मा विगतभयोज्झितामिताशो निर्वाणो गलितमहामनोविमोहः ।
सम्यक्त्वं श्रुतमवगम्य पावनं तत्तिष्ठात्मन्यपहतिरेकशान्तिरूपः ॥ १२ ॥
सम्यक्त्वं श्रुतमवगम्य पावनं तत्तिष्ठात्मन्यपहतिरेकशान्तिरूपः ॥ १२ ॥
śāntātmā vigatabhayojjhitāmitāśo nirvāṇo galitamahāmanovimohaḥ ,
samyaktvaṃ śrutamavagamya pāvanaṃ tattiṣṭhātmanyapahatirekaśāntirūpaḥ 12
samyaktvaṃ śrutamavagamya pāvanaṃ tattiṣṭhātmanyapahatirekaśāntirūpaḥ 12
12.
śāntātmā vigatabhayaujjhitāmitāśaḥ
nirvāṇaḥ galitamahāmanovimohaḥ
samyaktvam śrutam avagamya pāvanam tat
tiṣṭha ātmani apahatiḥ ekaśāntirūpaḥ
nirvāṇaḥ galitamahāmanovimohaḥ
samyaktvam śrutam avagamya pāvanam tat
tiṣṭha ātmani apahatiḥ ekaśāntirūpaḥ
12.
śāntātmā vigatabhayaujjhitāmitāśaḥ nirvāṇaḥ galitamahāmanovimohaḥ (saḥ) tat pāvanam samyaktvam śrutam avagamya ātmani tiṣṭha,
(saḥ) apahatiḥ ekaśāntirūpaḥ (bhavati)
(saḥ) apahatiḥ ekaśāntirūpaḥ (bhavati)
12.
One whose self (ātman) is tranquil, who is free from fear and has abandoned immense desires, who has attained liberation (nirvāṇa), and whose great mental delusion has melted away - having understood that purifying truth (samyaktva), stand firm in the Self (ātman), which is the cessation of suffering and the form of singular peace.
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Chapter 49
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Chapter 16
Chapter 17
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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
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Chapter 58
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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