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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-63

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श्रीवसिष्ठ उवाच ।
स कदाचिद्ददर्शाथ रुद्रं रुद्रपुरे खगः ।
वैरिञ्चनलिनीनाललीलालाभेन लीलया ॥ १ ॥
śrīvasiṣṭha uvāca ,
sa kadāciddadarśātha rudraṃ rudrapure khagaḥ ,
vairiñcanalinīnālalīlālābhena līlayā 1
1. śrīvasiṣṭhaḥ uvāca saḥ kadācit dadarśa atha rudram
rudrapure khagaḥ vairiñcanalinīnālalīlālābhena līlayā
1. śrīvasiṣṭhaḥ uvāca atha kadācit saḥ khagaḥ rudrapure
rudram vairiñcanalinīnālalīlālābhena līlayā dadarśa
1. Shri Vasishtha said: Then, at one point, that bird saw Rudra in Rudra's city. He did so with the same ease and playfulness as if playfully acquiring a lotus stalk from Brahma's pond.
तत्र बुद्धिरभूत्तस्य रुद्रोऽहमिति निश्चिता ।
प्रतिबिम्बवदादर्शे द्रागित्येव हि बिम्बिता ॥ २ ॥
tatra buddhirabhūttasya rudro'hamiti niścitā ,
pratibimbavadādarśe drāgityeva hi bimbitā 2
2. tatra buddhiḥ abhūt tasya rudraḥ aham iti niścitā
pratibimbavat ādarśe drāk iti eva hi bimbitā
2. tatra tasya buddhiḥ aham rudraḥ iti niścitā
abhūt hi drāk ādarśe pratibimbavat eva bimbitā
2. Thereupon, the firm conviction arose in him: 'I am Rudra,' indeed, instantly imprinted upon his intellect just like a reflection in a mirror.
रुद्रभूतवपुस्तत्र तनुं तत्याज तामसौ ।
गन्धः पवनतां गच्छन्कुसुमस्तबकं यथा ॥ ३ ॥
rudrabhūtavapustatra tanuṃ tatyāja tāmasau ,
gandhaḥ pavanatāṃ gacchankusumastabakaṃ yathā 3
3. rudrabhūtavapuḥ tatra tanum tatyāja tām asau
gandhaḥ pavanatām gacchan kusumastabakam yathā
3. rudrabhūtavapuḥ asau tatra tām tanum tatyāja
yathā gandhaḥ kusumastabakam pavanatām gacchan
3. Having taken on a Rudra-like form, he then abandoned that (previous) body, just as a fragrance leaves a cluster of flowers and merges into the wind.
स रुद्रो रुद्रभवने विजहार यथेच्छया ।
तैस्तैः शिवपुराचारैर्गणकोटिगरिष्ठया ॥ ४ ॥
sa rudro rudrabhavane vijahāra yathecchayā ,
taistaiḥ śivapurācārairgaṇakoṭigariṣṭhayā 4
4. saḥ rudraḥ rudrabhavane vijahāra yathecchayā
taiḥ taiḥ śivapurācāraiḥ gaṇakoṭigariṣṭhayā
4. saḥ rudraḥ rudrabhavane yathecchayā taiḥ taiḥ
śivapurācāraiḥ gaṇakoṭigariṣṭhayā vijahāra
4. That Rudra disported in Rudra's abode as he pleased, engaging in various ancient Śaiva practices, accompanied by his most excellent crore of attendants (Gaṇas).
रुद्रस्त्वनुत्तमज्ञानविलासैकतया तया ।
स्वप्नशेषं च वृत्तान्तमपश्यत्प्राक्तनं धिया ॥ ५ ॥
rudrastvanuttamajñānavilāsaikatayā tayā ,
svapnaśeṣaṃ ca vṛttāntamapaśyatprāktanaṃ dhiyā 5
5. rudraḥ tu anuttama-jñāna-vilāsa-ekatayā tayā
svapnaśeṣam ca vṛttāntam apaśyat prāktanam dhiyā
5. rudraḥ tu anuttama-jñāna-vilāsa-ekatayā tayā
svapnaśeṣam ca prāktanam vṛttāntam dhiyā apaśyat
5. Rudra, indeed, by means of her (his inner power) who was uniquely characterized by unrivaled knowledge and divine manifestation, perceived with his intellect the remainder of the dream and the past event.
निरावरणविज्ञानवपुः स भगवांस्तदा ।
उवाच स्वयमेकान्ते स्वस्वप्नशतविस्मितः ॥ ६ ॥
nirāvaraṇavijñānavapuḥ sa bhagavāṃstadā ,
uvāca svayamekānte svasvapnaśatavismitaḥ 6
6. nirāvaraṇa-vijñāna-vapuḥ saḥ bhagavān tadā
uvāca svayam ekānte svasvapnaśatavismitaḥ
6. tadā nirāvaraṇa-vijñāna-vapuḥ saḥ bhagavān
svasvapnaśatavismitaḥ svayam ekānte uvāca
6. Then that revered Lord (Bhagavān), whose form was unimpeded consciousness, himself spoke in seclusion, astonished by his many dreams.
अहो तु चित्रा मायेयं तता विश्वविमोहिनी ।
असत्यैवापि सद्रूपा मरुभूमिषु वारिवत् ॥ ७ ॥
aho tu citrā māyeyaṃ tatā viśvavimohinī ,
asatyaivāpi sadrūpā marubhūmiṣu vārivat 7
7. aho tu citrā māyā iyam tatā viśvavimohinī
asatyā eva api sadrūpā marubhūmiṣu vārivat
7. aho tu iyam citrā tatā viśvavimohinī māyā (asti).
asatyā api eva sadrūpā (bhāti),
marubhūmiṣu vārivat.
7. Oh, this wondrous cosmic illusion (māyā) is indeed pervasive, deluding the entire universe. Though it is unreal, it appears as real, just like water in deserts.
इति प्रथममाज्ञातं चिद्योऽहं चित्ततां गतः ।
सर्वसंपन्नसर्वज्ञगगनादिविभावनात् ॥ ८ ॥
iti prathamamājñātaṃ cidyo'haṃ cittatāṃ gataḥ ,
sarvasaṃpannasarvajñagaganādivibhāvanāt 8
8. iti prathamam ājñātam cit yaḥ aham cittatām
gataḥ sarvasampannasarvajñagaganādivibhāvanāt
8. iti prathamam aham cit yaḥ
sarvasampannasarvajñagaganādivibhāvanāt cittatām gataḥ ājñātam
8. Thus, it was first understood that I, pure consciousness (cit), attained the state of mind (cittatā) through the mental conception or realization (vibhāvanā) of myself as being endowed with everything, omniscient, and like space, etc.
यदृच्छया स्थितो जीवो भूततन्मात्ररञ्जितः ।
कस्मिंश्चिदभवत्सर्गे भिक्षुरक्षुभितोऽभितः ॥ ९ ॥
yadṛcchayā sthito jīvo bhūtatanmātrarañjitaḥ ,
kasmiṃścidabhavatsarge bhikṣurakṣubhito'bhitaḥ 9
9. yadṛcchayā sthitaḥ jīvaḥ bhūtatanmātrarañjitaḥ
kasmin cit abhavat sarge bhikṣuḥ akṣubhitaḥ abhitaḥ
9. yadṛcchayā bhūtatanmātrarañjitaḥ jīvaḥ sthitaḥ
kasmin cit sarge abhitaḥ akṣubhitaḥ bhikṣuḥ abhavat
9. By chance, a living being (jīva) came to exist, tinged by the subtle elements (bhūtatantrāta). In a certain creation (sarga), this living being became a renunciant (bhikṣu), completely undisturbed (akṣubhita) by anything around him.
तेनावयवबन्धेन बहिः स्वैरविहारिणी ।
लीलाऽविलुलिताकारा यदा रम्येति भावतः ॥ १० ॥
tenāvayavabandhena bahiḥ svairavihāriṇī ,
līlā'vilulitākārā yadā ramyeti bhāvataḥ 10
10. tena avayavabandhena bahiḥ svairavihāriṇī
līlā avilulitākārā yadā ramyā iti bhāvataḥ
10. yadā tena avayavabandhena bahiḥ svairavihāriṇī
avilulitākārā līlā ramyā iti bhāvataḥ
10. When that external play (līlā), which moved freely and had an undisturbed form, was perceived as delightful by means of that bodily constitution (avayavabandha) - it was due to this feeling (bhāvataḥ) that...
सर्वभावोपमर्देन तदभ्यासवशात्तदा ।
तामेव सोऽन्वभूद्भिक्षुस्त्यक्त्वान्यं मननोदयम् ॥ ११ ॥
sarvabhāvopamardena tadabhyāsavaśāttadā ,
tāmeva so'nvabhūdbhikṣustyaktvānyaṃ mananodayam 11
11. sarvabhāvopamardena tat abhyāsavaśāt tadā tām eva
saḥ anvabhūt bhikṣuḥ tyaktvā anyam mananodayam
11. tadā sarvabhāvopamardena tat abhyāsavaśāt saḥ
bhikṣuḥ anyam mananodayam tyaktvā tām eva anvabhūt
11. Then, by means of the suppression of all mental states (sarvabhāva) and by the power of that practice (abhyāsa), that renunciant (bhikṣu) experienced only that [delightful play], having abandoned any other arising of thoughts.
चमत्कृतिश्चेतसि या रूढा सैव विजृम्भते ।
वल्ली त्यजति नैदाघी पीतमप्यम्बु माधवम् ॥ १२ ॥
camatkṛtiścetasi yā rūḍhā saiva vijṛmbhate ,
vallī tyajati naidāghī pītamapyambu mādhavam 12
12. camatkṛtiḥ cetasi yā rūḍhā sā eva vijṛmbhate
vallī tyajati naidāghī pītam api ambu mādhavam
12. cetasi yā rūḍhā camatkṛtiḥ sā eva vijṛmbhate
naidāghī vallī pītam api ambu mādhavam tyajati
12. The profound impression (camatkṛti) that is rooted in the mind, that alone expands. Just as a creeper, which is by its intrinsic nature (dharma) summer-prone (naidāghī), abandons the water it has absorbed, even during spring (mādhava).
स भिक्षुर्जीवटो भूत्वा जन्तुर्जरठवासनः ।
तेषु देहेषु बभ्राम रन्ध्रेष्विव पिपीलिका ॥ १३ ॥
sa bhikṣurjīvaṭo bhūtvā janturjaraṭhavāsanaḥ ,
teṣu deheṣu babhrāma randhreṣviva pipīlikā 13
13. saḥ bhikṣuḥ jīvaṭaḥ bhūtvā jantuḥ jaraṭhavāsanaḥ
teṣu deheṣu babhrāma randhreṣu iva pipīlikā
13. saḥ bhikṣuḥ jantuḥ jaraṭhavāsanaḥ jīvaṭaḥ bhūtvā
pipīlikā randhreṣu iva teṣu deheṣu babhrāma
13. That monk, having become a persistent living being, a creature with ancient latent impressions (vāsanā), wandered among those bodies, just as an ant wanders through crevices.
आत्मनि द्विजभक्तत्वात्सोऽपश्यद्द्विजतामथ ।
भावाभावविपर्यासे बलवानेव वर्धते ॥ १४ ॥
ātmani dvijabhaktatvātso'paśyaddvijatāmatha ,
bhāvābhāvaviparyāse balavāneva vardhate 14
14. ātmani dvijabhaktatvāt saḥ apaśyat dvijatām atha
bhāva abhāva viparyāse balavān eva vardhate
14. ātmani dvijabhaktatvāt saḥ atha dvijatām apaśyat
bhāva abhāva viparyāse balavān eva vardhate
14. Due to his devotion (bhakti) to the twice-born (dvija) within himself (ātman), he then perceived the state of being a Brahmin. Indeed, in the reversal between existence and non-existence, only that which is strong prevails and grows.
राज्यार्थं धर्मकार्याणां कर्तृत्वात्सोऽभवन्नृपः ।
सकामुकतया राजा सुरस्त्रीत्वमवाप ह ॥ १६ ॥
rājyārthaṃ dharmakāryāṇāṃ kartṛtvātso'bhavannṛpaḥ ,
sakāmukatayā rājā surastrītvamavāpa ha 16
16. rājya artham dharmakāryāṇām kartṛtvāt saḥ abhavat
nṛpaḥ sakāmukatayā rājā surastrītvam avāpa ha
16. rājya artham dharmakāryāṇām kartṛtvāt saḥ nṛpaḥ
abhavat rājā sakāmukatayā surastrītvam avāpa ha
16. Because of performing actions (karma) in service of the constitution (dharma) for the sake of a kingdom, he became a king. Then, due to his desirous nature, that king attained the state of being a celestial woman.
लोला लोचनलोभेन सा मृगी रसशालिनी ।
बभूव वासनामोहश्चाहो दुःखाय जन्तुषु ॥ १७ ॥
lolā locanalobhena sā mṛgī rasaśālinī ,
babhūva vāsanāmohaścāho duḥkhāya jantuṣu 17
17. lolā locanalobhena sā mṛgī rasaśālinī
babhūva vāsanāmohaḥ ca aho duḥkhāya jantuṣu
17. lolā locanalobhena sā rasaśālinī mṛgī
vāsanāmohaḥ babhūva ca aho jantuṣu duḥkhāya
17. That captivating doe, restless due to the allure of the eyes, became a delusion born of latent impressions (vāsanā). And alas, this leads to sorrow for all living beings.
मृगी सा बत चित्तस्था बभूव विपिने लता ।
अवश्यंभावि लवनं लतिकाऽनुबभूव ह ॥ १८ ॥
mṛgī sā bata cittasthā babhūva vipine latā ,
avaśyaṃbhāvi lavanaṃ latikā'nubabhūva ha 18
18. mṛgī sā bata cittasthā babhūva vipine latā
avaśyaṃbhāvi lavanaṃ latikā anubabhūva ha
18. bata sā cittasthā mṛgī vipine latā babhūva
ha latikā avaśyaṃbhāvi lavanaṃ anubabhūva
18. Alas, that doe, dwelling in the mind, became a creeper in the forest. And indeed, that creeper then experienced its inevitable cutting.
अन्तःसंज्ञाचिराभ्यस्तं भ्रमरत्वमथात्मनि ।
साऽपश्यत्सावमर्देन तदा तद्भावभाविता ॥ १९ ॥
antaḥsaṃjñācirābhyastaṃ bhramaratvamathātmani ,
sā'paśyatsāvamardena tadā tadbhāvabhāvitā 19
19. antaḥsaṃjñācirābhyastaṃ bhramararatvam atha ātmani
sā apaśyat sāvamardena tadā tadbhāvabhāvitā
19. tadā tadbhāvabhāvitā sā atha ātmani
antaḥsaṃjñācirābhyastaṃ bhramararatvam sāvamardena apaśyat
19. Then she, imbued with that nature, saw within her inner consciousness (antaḥsaṃjñā) the state of being a bee (bhramararvatvam), which she had long practiced, doing so with regret.
सवारणखुरक्षोदमनुभूयाथ भावितम् ।
भूयोभूयः प्रबभ्राम महासंसृतिसंभ्रमान् ॥ २० ॥
savāraṇakhurakṣodamanubhūyātha bhāvitam ,
bhūyobhūyaḥ prababhrāma mahāsaṃsṛtisaṃbhramān 20
20. savāraṇakhurakṣodam anubhūya atha bhāvitam
bhūyobhūyaḥ prababhrāma mahāsaṃsṛtisaṃbhramān
20. sā savāraṇakhurakṣodam bhāvitam anubhūya atha
bhūyobhūyaḥ mahāsaṃsṛtisaṃbhramān prababhrāma
20. Having experienced the crushing by an elephant’s hoof, which was indeed brought about, she then repeatedly wandered through the great delusions (saṃbhramān) of the cycle of rebirth (saṃsāra).
संसारशतपर्यन्ते रुद्रः सोऽहमहं स्थितः ।
अस्मिन्संसारसंरम्भे स्वमनोमात्रसंभ्रमे ॥ २१ ॥
saṃsāraśataparyante rudraḥ so'hamahaṃ sthitaḥ ,
asminsaṃsārasaṃrambhe svamanomātrasaṃbhrame 21
21. saṃsāraśataparyante rudraḥ saḥ aham aham sthitaḥ
asmin saṃsārasaṃrambhe svamanomātrasaṃbhrame
21. aham saḥ rudraḥ saṃsāraśataparyante sthitaḥ aham
asmin svamanomātrasaṃbhrame saṃsārasaṃrambhe
21. At the culmination of countless cycles of transmigration (saṃsāra), I remain as that very Rudra. I am present amidst this agitation of saṃsāra, which is merely a delusion generated by one's own mind.
एवमत्यन्तचित्रासु संसारारण्यभूमिषु ।
बह्वीष्वहमतिभ्रान्तस्त्वशून्यास्विव भूरिशः ॥ २२ ॥
evamatyantacitrāsu saṃsārāraṇyabhūmiṣu ,
bahvīṣvahamatibhrāntastvaśūnyāsviva bhūriśaḥ 22
22. evam atyantacitrāsu saṃsārāraṇyabhūmiṣu bahvīṣu
aham atibhrāntaḥ tu aśūnyāsu iva bhūriśaḥ
22. evam aham atibhrāntaḥ tu aśūnyāsu iva bhūriśaḥ
bahvīṣu atyantacitrāsu saṃsārāraṇyabhūmiṣu
22. Thus, greatly deluded, I have repeatedly wandered through many exceedingly diverse regions within the forest of transmigration (saṃsāra), as if they were never empty of experience.
कस्मिंश्चिदभवं सर्गे त्वहं जीवटनामकः ।
कस्मिंश्चिद्ब्राह्मणश्रेष्ठः कस्मिंश्चिद्वसुधाधिपः ॥ २३ ॥
kasmiṃścidabhavaṃ sarge tvahaṃ jīvaṭanāmakaḥ ,
kasmiṃścidbrāhmaṇaśreṣṭhaḥ kasmiṃścidvasudhādhipaḥ 23
23. kasmiṃścit abhavam sarge tu aham jīvaṭanāmakaḥ
kasmiṃścit brāhmaṇaśreṣṭhaḥ kasmiṃścit vasudhādhipaḥ
23. tu aham kasmiṃścit sarge jīvaṭanāmakaḥ abhavam
kasmiṃścit brāhmaṇaśreṣṭhaḥ kasmiṃścit vasudhādhipaḥ
23. And indeed, in one particular existence, I was named Jīvaṭa. In another, I was a foremost Brahmin, and in yet another, a ruler of the earth.
हंसः पद्मवने भूत्वा विन्ध्यकच्छे च वारणः ।
हरिणो देहयन्त्रादौ दशामहमिमां गतः ॥ २४ ॥
haṃsaḥ padmavane bhūtvā vindhyakacche ca vāraṇaḥ ,
hariṇo dehayantrādau daśāmahamimāṃ gataḥ 24
24. haṃsaḥ padmavane bhūtvā vindhyakacche ca vāraṇaḥ
hariṇaḥ dehayantrādau daśām aham imām gataḥ
24. aham padmavane haṃsaḥ bhūtvā ca vindhyakacche
vāraṇaḥ hariṇaḥ dehayantrādau imām daśām gataḥ
24. Having been a swan in a lotus pond, an elephant in the Vindhya region, and a deer, I have passed through various bodily forms and arrived at this present condition.
अत्र वर्षसहस्राणि चतुर्युगशतानि च ।
समतीतान्यनन्तानि दिनर्तुचरितानि च ॥ २५ ॥
atra varṣasahasrāṇi caturyugaśatāni ca ,
samatītānyanantāni dinartucaritāni ca 25
25. atra varṣasahasrāṇi caturyugaśatāni ca
samatītāni anantāni dinartucaritāni ca
25. atra varṣasahasrāṇi caturyugaśatāni ca
anantāni dinartucaritāni ca samatītāni
25. In this context, thousands of years, hundreds of cycles of four ages (caturyugas), and countless successions of days and seasons have elapsed.
मम प्रथममेव प्राक्चलितस्य परात्पदात् ।
तत्त्वज्ञानितया रूढो भिक्षुत्वे योग्यताक्रमः ॥ २६ ॥
mama prathamameva prākcalitasya parātpadāt ,
tattvajñānitayā rūḍho bhikṣutve yogyatākramaḥ 26
26. mama prathamam eva prāk calitasya parāt padāt
tattvajñānitayā rūḍhaḥ bhikṣutve yogyatākramaḥ
26. mama prathamam eva prāk parāt padāt calitasya
tattvajñānitayā bhikṣutve yogyatākramaḥ rūḍhaḥ
26. My progression towards suitability for the state of a mendicant (bhikṣu) was established from the very beginning, even prior to my departure from the supreme abode, by virtue of my knowledge of ultimate reality (tattva).
भूयोभूयोऽप्यतिक्रम्य गतश्च ब्रह्महंसताम् ।
स एव प्राक्तनोऽभ्यासः फलितः संगमोदयात् ॥ २७ ॥
bhūyobhūyo'pyatikramya gataśca brahmahaṃsatām ,
sa eva prāktano'bhyāsaḥ phalitaḥ saṃgamodayāt 27
27. bhūyaḥ bhūyaḥ api atikramya gataḥ ca brahmahaṃsatām
saḥ eva prāktanaḥ abhyāsaḥ phalitaḥ saṃgamodayāt
27. bhūyaḥ bhūyaḥ api atikramya ca brahmahaṃsatām gataḥ
saḥ eva prāktanaḥ abhyāsaḥ saṃgamodayāt phalitaḥ
27. Repeatedly transcending and having attained the state of a supreme swan (brahmahaṃsa), that very former practice (abhyāsa) has borne fruit due to a propitious conjunction.
दृढाभ्यासो य एवास्य जीवस्योदेत्यविघ्नतः ।
सोऽत्यन्तमरसेनापि तमेवाश्वनुधावति ॥ २८ ॥
dṛḍhābhyāso ya evāsya jīvasyodetyavighnataḥ ,
so'tyantamarasenāpi tamevāśvanudhāvati 28
28. dṛḍhābhyāsaḥ yaḥ eva asya jīvasya udeti avighnataḥ
saḥ atyantam arasena api tam eva āśu anudhāvati
28. yaḥ dṛḍhābhyāsaḥ eva asya jīvasya avighnataḥ udeti
saḥ atyantam arasena api tam eva āśu anudhāvati
28. Whatever firm practice (abhyāsa) arises unimpededly for this individual soul (jīva), that soul (jīva), even if lacking intense interest, quickly pursues that very practice.
काकतालीययोगेन कदाचित्साधुसंगमात् ।
अशुभो भावनाभ्यासो जीवस्य विनिवर्तते ॥ २९ ॥
kākatālīyayogena kadācitsādhusaṃgamāt ,
aśubho bhāvanābhyāso jīvasya vinivartate 29
29. kākatālīya-yogena kadācit sādhu-saṅgamāt
aśubhaḥ bhāvanā-abhyāsaḥ jīvasya vinivartate
29. kadācit kākatālīya-yogena sādhu-saṅgamāt
jīvasya aśubhaḥ bhāvanā-abhyāsaḥ vinivartate
29. Occasionally, through a serendipitous coincidence or by chance (kākatālīya-yoga), and by the association with virtuous individuals, the unwholesome repetitive pattern of mental impressions of the individual is completely eliminated.
संगत्यधिगतं चैष केवलं स्वोदयं प्रति ।
प्राक्तनो वासनाभ्यासो हातुरुद्यममीक्षते ॥ ३० ॥
saṃgatyadhigataṃ caiṣa kevalaṃ svodayaṃ prati ,
prāktano vāsanābhyāso hāturudyamamīkṣate 30
30. saṅgatya-adhigatam ca eṣaḥ kevalam sva-udayam prati
prāktanaḥ vāsanā-abhyāsaḥ hātuḥ udyamam īkṣate
30. ca eṣaḥ saṅgatya-adhigatam kevalam sva-udayam prati
prāktanaḥ vāsanā-abhyāsaḥ hātuḥ udyamam īkṣate
30. And this (habitual practice of latent impressions), which is merely obtained through association for its own manifestation, this pre-existing habitual practice of latent impressions anticipates the effort of one who wishes to abandon it.
यच्चेहाभ्यस्यतेऽजस्रं यच्च देहान्तरेऽपि च ।
जाग्रत्स्वप्नेष्वसदपि तत्सदित्यनुभूयते ॥ ३१ ॥
yaccehābhyasyate'jasraṃ yacca dehāntare'pi ca ,
jāgratsvapneṣvasadapi tatsadityanubhūyate 31
31. yat ca iha abhyasyate ajasram yat ca dehāntare api
ca jāgrat-svapneṣu asat api tat sat iti anubhūyate
31. ca yat iha ajasram abhyasyate ca yat dehāntare api
tat jāgrat-svapneṣu asat api sat iti anubhūyate
31. And whatever is continuously practiced here in this life, and also whatever is practiced in another body in future lives, even if it is fundamentally unreal in both waking and dream states, that is nonetheless experienced as real.
तत्तदर्थक्रियाकारि दुःखाय च सुखाय च ।
उदेति भावनं तस्माद्भावनाभावनं जयः ॥ ३२ ॥
tattadarthakriyākāri duḥkhāya ca sukhāya ca ,
udeti bhāvanaṃ tasmādbhāvanābhāvanaṃ jayaḥ 32
32. tat tat artha-kriyā-kāri duḥkhāya ca sukhāya ca
udeti bhāvanam tasmāt bhāvanā-abhāvanam jayaḥ
32. tat tat artha-kriyā-kāri duḥkhāya ca sukhāya ca
bhāvanam udeti tasmāt bhāvanā-abhāvanam jayaḥ
32. Each of those mental impressions is productive of practical effects, leading to both suffering and happiness. Therefore, the non-cultivation of such mental impressions is indeed victory.
भावनैव स्वमात्मानं देहोऽयमिति पश्यति ।
असत्तामात्रविस्तारं गुल्मकत्वमिवाङ्कुरः ॥ ३३ ॥
bhāvanaiva svamātmānaṃ deho'yamiti paśyati ,
asattāmātravistāraṃ gulmakatvamivāṅkuraḥ 33
33. bhāvanā eva svam ātmānam dehaḥ ayam iti paśyati
asattāmātravistāram gulmakatvam iva aṅkuraḥ
33. bhāvanā eva svam ātmānam ayam dehaḥ
asattāmātravistāram iti gulmakatvam iva aṅkuraḥ paśyati
33. Mental fabrication (bhāvanā) alone perceives one's own self (ātman) as 'this body,' which is merely an expansion of non-existence, much like a sprout [is seen as embodying its future] shrub-ness.
भावना प्रेक्ष्यमाणैषा न किंचिदिह शिष्यते ।
न च विद्यत एवेति तद्भ्रमेणालमस्तु नः ॥ ३४ ॥
bhāvanā prekṣyamāṇaiṣā na kiṃcidiha śiṣyate ,
na ca vidyata eveti tadbhrameṇālamastu naḥ 34
34. bhāvanā prekṣyamāṇā eṣā na kiñcit iha śiṣyate na
ca vidyate eva iti tat bhrameṇa alam astu naḥ
34. eṣā bhāvanā prekṣyamāṇā iha kiñcit na śiṣyate ca
na eva vidyate iti naḥ tat bhrameṇa alam astu
34. When this mental fabrication (bhāvanā) is observed, nothing at all remains of it here. Indeed, it does not exist. Therefore, let that illusion (bhrama) be enough for us [meaning, let it cease for us].
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
असंवेदनमात्रैकं मार्जनायालमस्तु नः ॥ ३५ ॥
bhramasya jāgatasyāsya jātasyākāśavarṇavat ,
asaṃvedanamātraikaṃ mārjanāyālamastu naḥ 35
35. bhramasya jāgatasya asya jātasya ākāśavarṇavat
asaṃvedanamātraikam mārjanāya alam astu naḥ
35. naḥ asya jāgatasya jātasya ākāśavarṇavat
bhramasya mārjanāya asaṃvedanamātraikam alam astu
35. Let the mere absence of perception be sufficient for us to wipe away this illusion (bhrama) of the waking state, which has arisen like the illusory color of the sky.
असन्मयीस्वरूपैषा परं सत्तैव लालनी ।
वर्तते चेद्विनोदाय किंचित्सा न करिष्यति ॥ ३६ ॥
asanmayīsvarūpaiṣā paraṃ sattaiva lālanī ,
vartate cedvinodāya kiṃcitsā na kariṣyati 36
36. asanmayīsvarūpā eṣā param sattā eva lālanī
vartate cet vinodāya kiñcit sā na kariṣyati
36. eṣā asanmayīsvarūpā param sattā eva lālanī
cet vinodāya vartate sā kiñcit na kariṣyati
36. This [mental fabrication (bhāvanā)] is by nature unreal; however, ultimate existence (sattā) alone is to be cherished. If it persists merely for diversion, it will accomplish nothing.
तत्तान्सर्वान्स्वसंसारानुत्थायालोकयाम्यहम् ।
सम्यगालोकदानेन तेभ्य एकीकरोम्यहम् ॥ ३७ ॥
tattānsarvānsvasaṃsārānutthāyālokayāmyaham ,
samyagālokadānena tebhya ekīkaromyaham 37
37. tattān sarvān sva-saṃsārān utthāya ālokayāmi
aham samyak āloka-dānena tebhyaḥ ekīkaromi aham
37. aham tattān sarvān sva-saṃsārān utthāya ālokayāmi
aham samyak āloka-dānena tebhyaḥ ekīkaromi
37. I observe all those individual cycles of existence (saṃsāra), having risen above them. By bestowing proper illumination, I unify them.
इति संचिन्त्य रुद्रोऽसौ तं सर्गं प्रजगाम ह ।
यत्र भिक्षुर्विहारस्थः सुप्तः शव इव स्थितः ॥ ३८ ॥
iti saṃcintya rudro'sau taṃ sargaṃ prajagāma ha ,
yatra bhikṣurvihārasthaḥ suptaḥ śava iva sthitaḥ 38
38. iti saṃcintya rudraḥ asau tam sargam prajagāma ha
yatra bhikṣuḥ vihāra-sthaḥ suptaḥ śavaḥ iva sthitaḥ
38. iti saṃcintya asau rudraḥ tam sargam ha prajagāma
yatra vihāra-sthaḥ bhikṣuḥ suptaḥ śavaḥ iva sthitaḥ
38. Having pondered thus, Rudra indeed went to that realm (saṃsāra) where a mendicant, dwelling in a monastery, lay as if a sleeping corpse.
बोधयित्वाथ तं भिक्षुं चेतसा चेतनेन च ।
योजयामास सस्मार भिक्षुरप्यात्मनो भ्रमम् ॥ ३९ ॥
bodhayitvātha taṃ bhikṣuṃ cetasā cetanena ca ,
yojayāmāsa sasmāra bhikṣurapyātmano bhramam 39
39. bodhayitvā atha tam bhikṣum cetasā cetanena ca
yojayām āsa sasmāra bhikṣuḥ api ātmanaḥ bhramam
39. atha tam bhikṣum bodhayitvā cetasā cetanena ca
yojayām āsa bhikṣuḥ api ātmanaḥ bhramam sasmāra
39. Then, having awakened that mendicant, Rudra united him with his (Rudra's) mind and consciousness. The mendicant, too, remembered his own delusion.
रुद्रमात्मानमालोक्य जीवटादिमयं तथा ।
बोधादविस्मयार्होऽपि स भिक्षुर्विस्मयं ययौ ॥ ४० ॥
rudramātmānamālokya jīvaṭādimayaṃ tathā ,
bodhādavismayārho'pi sa bhikṣurvismayaṃ yayau 40
40. rudram ātmānam ālokya jīvaṭa-ādi-mayam tathā bodhāt
avismaya-arhaḥ api saḥ bhikṣuḥ vismayam yayau
40. saḥ bhikṣuḥ rudram ātmānam jīvaṭa-ādi-mayam tathā
ālokya bodhāt avismaya-arhaḥ api vismayam yayau
40. Having perceived Rudra as his (own) true self (ātman), and (that self) as embodying "jīvaṭa" (lifeless matter) and other elements, that mendicant experienced astonishment, even though, due to his profound awakening, he should not have been susceptible to surprise.
अथ रुद्रस्तथा भिक्षुर्द्वावेवोत्थाय जग्मतुः ।
क्वापि जीवटसंसारं चिदाकाशैककोणगम् ॥ ४१ ॥
atha rudrastathā bhikṣurdvāvevotthāya jagmatuḥ ,
kvāpi jīvaṭasaṃsāraṃ cidākāśaikakoṇagam 41
41. atha rudraḥ tathā bhikṣuḥ dvau eva utthāya
jagmatuḥ kvāpi jīvaṭasaṃsāram citākāśaikakoṇagam
41. atha rudraḥ tathā bhikṣuḥ dvau eva utthāya
citākāśaikakoṇagam kvāpi jīvaṭasaṃsāram jagmatuḥ
41. Then, Rudra and the mendicant both got up and went somewhere to the transmigratory existence (saṃsāra) of Jīvaṭa, which was situated in a single corner of the expanse of consciousness.
सुप्तं ददृशतुर्नष्टसंज्ञं जीवटकं शवम् ।
स्थापयित्वा वपुर्भावं प्रभान्तं भवभूमिषु ॥ ४३ ॥
suptaṃ dadṛśaturnaṣṭasaṃjñaṃ jīvaṭakaṃ śavam ,
sthāpayitvā vapurbhāvaṃ prabhāntaṃ bhavabhūmiṣu 43
43. suptam dadṛśatuḥ naṣṭasaṃjñam jīvaṭakam śavam
sthāpayitvā vapur-bhāvam prabhāntam bhavabhūmiṣu
43. bhavabhūmiṣu prabhāntam vapur-bhāvam sthāpayitvā
suptam naṣṭasaṃjñam śavam jīvaṭakam dadṛśatuḥ
43. They saw Jīvaṭa, who was sleeping, unconscious (naṣṭasaṃjña), and like a corpse. He had created a bodily form (vapur-bhāva) that was manifesting within the realms of existence.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च ।
एकरूपास्त्रिरूपास्ते रुद्रजीवटभिक्षुकाः ॥ ४४ ॥
taṃ prabodhya niyojyāśu cetasā cetanena ca ,
ekarūpāstrirūpāste rudrajīvaṭabhikṣukāḥ 44
44. tam prabodhya niyojya āśu cetasā cetanena ca
ekarūpāḥ trirūpāḥ te rudrajīvaṭabhikṣukāḥ
44. āśu tam prabodhya ca cetasā cetanena niyojya,
te rudrajīvaṭabhikṣukāḥ ekarūpāḥ trirūpāḥ
44. Having quickly awakened him and engaged him with conscious thought, those three – Rudra, Jīvaṭa, and the mendicant – manifested as simultaneously having one form and three forms.
बोधवन्तोऽप्यबुद्धाभा विस्मिता अप्यविस्मिताः ।
बभुस्तूष्णींस्थिताश्चित्रकृताकारा इव क्षणम् ॥ ४५ ॥
bodhavanto'pyabuddhābhā vismitā apyavismitāḥ ,
babhustūṣṇīṃsthitāścitrakṛtākārā iva kṣaṇam 45
45. bodhavantaḥ api abuddhābhāḥ vismitāḥ api avismitāḥ
babhuḥ tūṣṇīṃsthitāḥ citrakṛtākārāḥ iva kṣaṇam
45. bodhavantaḥ api abuddhābhāḥ,
vismitāḥ api avismitāḥ,
te (implied) kṣaṇam citrakṛtākārāḥ iva tūṣṇīṃsthitāḥ babhuḥ
45. Though possessing knowledge, they appeared as if unawakened; and though astonished, they remained unastonished. For a moment, they stood silent, as if they were figures in a painting.
अथ जग्मुश्च ते सर्वे क्वचिद्व्योमनि संस्थितम् ।
विप्रसंसारमारब्धं परिभूतसघुंघुमम् ॥ ४६ ॥
atha jagmuśca te sarve kvacidvyomani saṃsthitam ,
viprasaṃsāramārabdhaṃ paribhūtasaghuṃghumam 46
46. atha jagmuḥ ca te sarve kvacit vyomani saṃsthitam
viprasaṃsāram ārabdham paribhūtasaghuṅghumam
46. atha te sarve kvacit vyomani saṃsthitam ārabdham
paribhūtasaghuṅghumam viprasaṃsāram ca jagmuḥ
46. Then all of them went to a Brahmin's worldly existence (saṃsāra) that had begun and was situated somewhere in the sky, an existence which was overwhelmed by a confused murmur.
ते तत्र भुवनं गत्वा तद्वीपं तच्च मण्डलम् ।
विषयं तच्च तं ग्रामं प्रापुस्तं ब्राह्मणालयम् ॥ ४७ ॥
te tatra bhuvanaṃ gatvā tadvīpaṃ tacca maṇḍalam ,
viṣayaṃ tacca taṃ grāmaṃ prāpustaṃ brāhmaṇālayam 47
47. te tatra bhuvanam gatvā tat dvīpam tat ca maṇḍalam
viṣayam tat ca tam grāmam prāpuḥ tam brāhmaṇālayam
47. te tatra bhuvanam gatvā tat dvīpam tat maṇḍalam tat
viṣayam ca tam grāmam ca tam brāhmaṇālayam ca prāpuḥ
47. Having gone there to that world (bhuvana), they reached that island, that region, that district, that village, and finally that Brahmin's abode.
विप्रं ते ददृशुः सुप्तं कलत्रवलितं गृहे ।
कण्ठे गृहीतं ब्राह्मण्या बहिर्जीवमिव स्थितम् ॥ ४८ ॥
vipraṃ te dadṛśuḥ suptaṃ kalatravalitaṃ gṛhe ,
kaṇṭhe gṛhītaṃ brāhmaṇyā bahirjīvamiva sthitam 48
48. vipram te dadṛśuḥ suptam kalatravlitam gṛhe
kaṇṭhe gṛhītam brāhmaṇyā bahirjīvam iva sthitam
48. te gṛhe kalatravlitam suptam kaṇṭhe brāhmaṇyā
gṛhītam bahirjīvam iva sthitam vipram dadṛśuḥ
48. In the house, they saw the Brahmin sleeping, surrounded by his wife. He was held by the neck by his Brahmin wife, as if his life (jīva) were situated outside his body.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च ।
तत्स्थास्ते बहवोऽप्यन्ये सविस्मयविविस्मयाः ॥ ४९ ॥
taṃ prabodhya niyojyāśu cetasā cetanena ca ,
tatsthāste bahavo'pyanye savismayavivismayāḥ 49
49. tam prabodhya niyojya āśu cetasā cetanena ca
tatsthāḥ te bahavaḥ api anye savismayavivismayāḥ
49. te tatsthāḥ bahavaḥ anye api tam āśu prabodhya
cetasā cetanena ca niyojya savismayavivismayāḥ
49. Having quickly awakened him and engaged him with both mind (cetas) and consciousness, those many others who were present there were filled with a mixture of wonder and deep perplexity.
अथ जग्मुश्चिदाकाशकचितं चेतितं चितेः ।
सामन्तं नृपसंसारं भ्रमणाभोगसुन्दरम् ॥ ५० ॥
atha jagmuścidākāśakacitaṃ cetitaṃ citeḥ ,
sāmantaṃ nṛpasaṃsāraṃ bhramaṇābhogasundaram 50
50. atha jagmuḥ cidākāśakacitaṃ cetitaṃ citeḥ
sāmantaṃ nṛpasaṃsāraṃ bhramaṇābhogasundaram
50. atha jagmuḥ sāmantaṃ nṛpasaṃsāraṃ cidākāśakacitaṃ
citeḥ cetitaṃ bhramaṇābhogasundaram
50. Then they went to the king's adjacent realm of worldly existence (saṃsāra), which was pervaded by the ether of consciousness and made manifest by consciousness (citi) itself, beautiful with the full experience of its cyclical revolutions.
ततस्ते भुवनं प्राप्तास्तद्द्वीपं तच्च मण्डलम् ।
सामन्तं ददृशुर्मत्तं सुप्तं पर्यङ्कपङ्कजे ॥ ५१ ॥
tataste bhuvanaṃ prāptāstaddvīpaṃ tacca maṇḍalam ,
sāmantaṃ dadṛśurmattaṃ suptaṃ paryaṅkapaṅkaje 51
51. tataḥ te bhuvanaṃ prāptāḥ tat dvīpaṃ tat ca maṇḍalam
sāmantaṃ dadṛśuḥ mattaṃ suptaṃ paryaṅkapaṅkaje
51. tataḥ te prāptāḥ bhuvanaṃ tat dvīpaṃ ca tat maṇḍalam
dadṛśuḥ sāmantaṃ mattaṃ suptaṃ paryaṅkapaṅkaje
51. Then they arrived at that world, that island, and that domain. They saw the feudal lord (sāmanta), intoxicated and asleep on a lotus-like bed.
हेमावदातं हेमांग्या निहितं कुचकोटरे ।
भ्रमर्येवान्वितं पद्मकोशसुप्तं मधुव्रतम् ॥ ५२ ॥
hemāvadātaṃ hemāṃgyā nihitaṃ kucakoṭare ,
bhramaryevānvitaṃ padmakośasuptaṃ madhuvratam 52
52. hemāvadātaṃ hemāṅgyā nihitaṃ kucakoṭare
bhramaryā eva anvitam padmakośasuptaṃ madhuvratam
52. hemāvadātaṃ nihitaṃ hemāṅgyā kucakoṭare anvitam
bhramaryā eva padmakośasuptaṃ madhuvratam
52. He was radiant like gold, nestled in the bosom of a golden-limbed woman, resembling a honeybee (madhuvrata) accompanied by a female bee, sleeping within a lotus calyx.
कान्ताभिरभ्यावलितं मञ्जरीभिरिव द्रुमम् ।
दीपजालकमध्यस्थं रत्नौघ इव काञ्चनम् ॥ ५३ ॥
kāntābhirabhyāvalitaṃ mañjarībhiriva drumam ,
dīpajālakamadhyasthaṃ ratnaugha iva kāñcanam 53
53. kāntābhiḥ abhyāvalitaṃ mañjarībhiḥ iva drumam
dīpajālakamadhyasthaṃ ratnaughaḥ iva kāñcanam
53. kāntābhiḥ abhyāvalitaṃ drumam iva mañjarībhiḥ
dīpajālakamadhyasthaṃ kāñcanam iva ratnaughaḥ
53. He was surrounded by charming women, just as a tree is encircled by blossoms. He lay amidst a cluster of lamps, like gold amidst a heap of jewels.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च ।
तत्स्थास्ते बहवोऽप्येके सविस्मयविविस्मयाः ॥ ५४ ॥
taṃ prabodhya niyojyāśu cetasā cetanena ca ,
tatsthāste bahavo'pyeke savismayavivismayāḥ 54
54. tam prabodhya niyojya āśu cetasā cetanena ca
tatsthāḥ te bahavaḥ api eke savismayavivismayāḥ
54. prabodhya tam ca niyojya āśu cetasā cetanena (ca)
te tatsthāḥ api bahavaḥ eke savismayavivismayāḥ
54. Having awakened him and quickly engaged him through the mind and the conscious principle, those who were established in that state - many, though fundamentally one - experienced profound and diverse wonder.
अथ ते राजसंसारं जग्मुस्तत्र विबोध्य तम् ।
चेतसैवमथान्यासु भ्रेमुः संसारभूमिषु ॥ ५५ ॥
atha te rājasaṃsāraṃ jagmustatra vibodhya tam ,
cetasaivamathānyāsu bhremuḥ saṃsārabhūmiṣu 55
55. atha te rājasaṃsāram jagmuḥ tatra vibodhya tam
cetasā evam atha anyāsu bhremuḥ saṃsārabhūmiṣu
55. atha te tatra tam vibodhya rājasaṃsāram jagmuḥ
atha evam cetasā anyāsu saṃsārabhūmiṣu bhremuḥ
55. Then, having awakened him there, they went to the royal cycle of transmigration (saṃsāra). Afterwards, they thus mentally wandered through other realms of existence (saṃsāra).
प्राप्य तां ब्रह्महंसेहां रुद्रतां सर्व एव ते ।
समाजग्मुर्विरेजुश्च रुद्राणामुत्तमं शतम् ॥ ५६ ॥
prāpya tāṃ brahmahaṃsehāṃ rudratāṃ sarva eva te ,
samājagmurvirejuśca rudrāṇāmuttamaṃ śatam 56
56. prāpya tām brahmahaṃse-īhām rudratām sarve eva
te samājagmuḥ virejuḥ ca rudrāṇām uttamam śatam
56. te sarve eva tām brahmahaṃse-īhām rudratām prāpya
rudrāṇām uttamam śatam samājagmuḥ ca virejuḥ
56. Having attained that characteristic of the supreme swan (brahmahaṃsa) and the state of Rudra (rudratā), all of them gathered and shone as the excellent hundred among the Rudras.
एकसंविद्भिन्नतनु चित्रचेष्टितवेष्टितम् ।
एकरूपमनेकाभं रूपं तत्पारमेश्वरम् ॥ ५७ ॥
ekasaṃvidbhinnatanu citraceṣṭitaveṣṭitam ,
ekarūpamanekābhaṃ rūpaṃ tatpārameśvaram 57
57. eka-saṃvid-bhinna-tanu citra-ceṣṭita-veṣṭitam
eka-rūpam aneka-ābham rūpam tat pārameśvaram
57. tat pārameśvaram rūpam eka-saṃvid-bhinna-tanu
citra-ceṣṭita-veṣṭitam eka-rūpam aneka-ābham
57. That supreme divine form (pārameśvaram rūpam) had bodies differentiated by a single consciousness, was enveloped by diverse activities, was of a single nature, yet manifested in many appearances.
रुद्राणां तच्छतमथ निरावरणचिन्मयम् ।
सर्वसंसारसंबन्धि स्थितं सर्वजगत्स्थितम् ॥ ५८ ॥
rudrāṇāṃ tacchatamatha nirāvaraṇacinmayam ,
sarvasaṃsārasaṃbandhi sthitaṃ sarvajagatsthitam 58
58. rudrāṇām tat śatam atha nirāvaraṇacinmayam
sarvasaṃsārasambandhi sthitam sarvajagatsthitam
58. atha rudrāṇām tat śatam nirāvaraṇacinmayam
sarvasaṃsārasambandhi sarvajagatsthitam sthitam
58. That hundred of Rudras, being pure consciousness (cinmaya) and without any covering, is connected with all of transmigratory existence (saṃsāra) and pervades all worlds.
शतरुद्रशतानीह सन्ति राम महान्ति हि ।
एतदेकादशं विद्धि संसारं प्रतिसंस्थितम् ॥ ५९ ॥
śatarudraśatānīha santi rāma mahānti hi ,
etadekādaśaṃ viddhi saṃsāraṃ pratisaṃsthitam 59
59. śatarudraśatāni iha santi rāma mahānti hi
etat ekādaśam viddhi saṃsāram pratisaṃsthitam
59. rāma hi iha mahānti śatarudraśatāni santi
etat ekādaśam saṃsāram pratisaṃsthitam viddhi
59. O Rāma, indeed there are hundreds upon hundreds of great Rudras here. Know this (particular one) to be the eleventh transmigratory existence (saṃsāra), which is firmly established.
यो योऽभितः स जीवस्य संसारः समुदेति हि ।
तत्राप्रबुद्धा जीवौघाः पश्यन्ति न परस्परम् ॥ ६० ॥
yo yo'bhitaḥ sa jīvasya saṃsāraḥ samudeti hi ,
tatrāprabuddhā jīvaughāḥ paśyanti na parasparam 60
60. yaḥ yaḥ abhitaḥ saḥ jīvasya saṃsāraḥ samudeti hi
tatra aprabuddhāḥ jīvaughāḥ paśyanti na parasparam
60. hi yaḥ yaḥ saḥ jīvasya abhitaḥ saṃsāraḥ samudeti
tatra aprabuddhāḥ jīvaughāḥ parasparam na paśyanti
60. Indeed, whatever transmigratory existence (saṃsāra) arises all around the individual soul (jīva), in that very "saṃsāra", the unenlightened multitudes of individual souls (jīva) do not perceive each other.
मिलन्ति हि मनोबुद्धास्तरङ्गा इव वारिधौ ।
अप्रबुद्धास्तु तन्मात्रनिष्ठा लोष्टवदास्थिताः ॥ ६१ ॥
milanti hi manobuddhāstaraṅgā iva vāridhau ,
aprabuddhāstu tanmātraniṣṭhā loṣṭavadāsthitāḥ 61
61. milanti hi manobuddhāḥ taraṅgāḥ iva vāridhau
aprabuddhāḥ tu tanmātraniṣṭhāḥ loṣṭavat āsthitāḥ
61. hi manobuddhāḥ vāridhau taraṅgāḥ iva milanti tu
aprabuddhāḥ tanmātraniṣṭhāḥ loṣṭavat āsthitāḥ
61. Indeed, the mental faculties (manobuddha) mingle like waves in the ocean. But the unenlightened, being absorbed solely in the subtle elements (tanmātra), remain inert like a clod of earth.
यथा द्रवत्वाद्वीच्यम्बु त्वन्योन्यं संमिलत्यलम् ।
तथा प्रबुद्धा जीवौघा मिथश्चित्त्वान्मिलन्त्यलम् ॥ ६२ ॥
yathā dravatvādvīcyambu tvanyonyaṃ saṃmilatyalam ,
tathā prabuddhā jīvaughā mithaścittvānmilantyalam 62
62. yathā dravatvāt vīci-ambu tu anyonyam saṃmilati alam
tathā prabuddhāḥ jīva-oghāḥ mithaḥ cittvāt milanti alam
62. yathā vīci-ambu dravatvāt tu anyonyam alam saṃmilati
tathā prabuddhāḥ jīva-oghāḥ cittvāt mithaḥ alam milanti
62. Just as the water of waves, due to its liquid nature, completely intermingles, so too, awakened multitudes of individual souls (jīva), due to their intrinsic nature of consciousness, completely merge with each other.
प्रत्येकमुदिते चैते संसारे जीवराशयः ।
चिद्धातोः सर्वगत्वेन त्वसत्याः सत्यवत्स्थिताः ॥ ६३ ॥
pratyekamudite caite saṃsāre jīvarāśayaḥ ,
ciddhātoḥ sarvagatvena tvasatyāḥ satyavatsthitāḥ 63
63. pratyekam udite ca ete saṃsāre jīva-rāśayaḥ
cit-dhātoḥ sarva-gatvena tu asatyāḥ satyavat sthitāḥ
63. ca ete jīva-rāśayaḥ saṃsāre pratyekam udite
cit-dhātoḥ sarva-gatvena tu asatyāḥ satyavat sthitāḥ
63. And these multitudes of individual souls (jīva) within the cycle of transmigration (saṃsāra), which arise in each particular manifestation, although fundamentally unreal due to the all-pervading nature of the consciousness-element, appear to exist as if they were real.
यद्यदाखन्यते भूमेस्तत्तन्नाम यथा नभः ।
सर्वगायाश्चितेर्यद्यदुह्यते तत्तथैव चित् ॥ ६४ ॥
yadyadākhanyate bhūmestattannāma yathā nabhaḥ ,
sarvagāyāściteryadyaduhyate tattathaiva cit 64
64. yadyat ākhanyate bhūmeḥ tat-tat nāma yathā nabhaḥ
sarva-gāyāḥ citeḥ yadyat uhyate tat tathā eva cit
64. yathā yadyat bhūmeḥ ākhanyate tat-tat nāma nabhaḥ
tathā sarva-gāyāḥ citeḥ yadyat uhyate tat cit eva
64. Just as whatever is extracted from the earth takes on a specific name, and yet space (nabhaḥ) itself remains fundamentally space, similarly, whatever is understood or arises from all-pervading consciousness (cit), that too is simply consciousness itself.
सर्वप्रपञ्चभूतानि यथानुभवसीह हि ।
तथेह सर्वभूतात्म चित्त्वं सर्वत्र विद्यते ॥ ६५ ॥
sarvaprapañcabhūtāni yathānubhavasīha hi ,
tatheha sarvabhūtātma cittvaṃ sarvatra vidyate 65
65. sarva-prapañca-bhūtāni yathā anubhavasi iha hi
tathā iha sarva-bhūta-ātma cittvam sarvatra vidyate
65. yathā iha hi sarva-prapañca-bhūtāni anubhavasi
tathā iha sarva-bhūta-ātma cittvam sarvatra vidyate
65. Just as you indeed experience all phenomenal existences here, similarly, the conscious nature (cittva), being the self (ātman) of all beings, is present everywhere in this world.
यच्छालभञ्जिका वृक्षे शैले श्वभ्रे गतेऽन्तकम् ।
प्रेक्ष्यते तद्वदेकात्मा तथा चिति जगत्स्थितम् ॥ ६६ ॥
yacchālabhañjikā vṛkṣe śaile śvabhre gate'ntakam ,
prekṣyate tadvadekātmā tathā citi jagatsthitam 66
66. yat śālabhañjikā vṛkṣe śaile śvabhre gate antakam
prekṣyate tadvat ekātmā tathā citi jagatsthitam
66. yat śālabhañjikā vṛkṣe śaile śvabhre antakam gate prekṣyate,
tadvat tathā jagatsthitam citi ekātmā
66. Just as a doll (śālabhañjikā) placed in a tree, on a mountain, or in a chasm is seen to meet its end (destruction), similarly, the world (jagat) is perceived to be situated in consciousness (citi) as the singular Self (ātman).
अवेदने परे शुद्धे वेदनं यज्जगत्स्थितम् ।
अकारणमचैतन्यं शून्यत्वेन यथा नभः ॥ ६७ ॥
avedane pare śuddhe vedanaṃ yajjagatsthitam ,
akāraṇamacaitanyaṃ śūnyatvena yathā nabhaḥ 67
67. avedane pare śuddhe vedanam yat jagatsthitam
akāraṇam acaitanyam śūnyatvena yathā nabhaḥ
67. pare śuddhe avedane,
yat jagatsthitam vedanam,
(tat) akāraṇam acaitanyam,
yathā nabhaḥ śūnyatvena
67. In the supreme, pure, non-cognizant state (avedana), the cognition (vedana) that constitutes the world (jagat) arises. This cognition is without cause and without consciousness, just like space (nabhas) by virtue of its emptiness (śūnyatva).
विद्यते वेदनं दृश्यबन्धो मोक्षस्त्ववेदनम् ।
यदेव रुचिरं ते स्यात्तदेवाशु दृढीकुरु ॥ ६८ ॥
vidyate vedanaṃ dṛśyabandho mokṣastvavedanam ,
yadeva ruciraṃ te syāttadevāśu dṛḍhīkuru 68
68. vidyate vedanam dṛśyabandhaḥ mokṣaḥ tu avedanam
yat eva ruciram te syāt tat eva āśu dṛḍhīkuru
68. vedanam dṛśyabandhaḥ vidyate.
tu avedanam mokṣaḥ.
yat eva te ruciram syāt,
tat eva āśu dṛḍhīkuru.
68. Cognition (vedana) is the bondage to the visible world, whereas non-cognition (avedana) is liberation (mokṣa). Therefore, whatever is pleasing to you, that alone quickly establish firmly.
सर्गासर्गौ बन्धमोक्षौ वेदनावेदनात्मकौ ।
अभिन्नौ बोधनाच्चोभौ यथेच्छसि तथा कुरु ॥ ६९ ॥
sargāsargau bandhamokṣau vedanāvedanātmakau ,
abhinnau bodhanāccobhau yathecchasi tathā kuru 69
69. sargāsargau bandhamokṣau vedanāvedanātmakau
abhinnau bodhanāt ca ubhau yathā icchasi tathā kuru
69. sargāsargau,
bandhamokṣau,
vedanāvedanātmakau ubhau bodhanāt ca abhinnau (santi).
yathā icchasi tathā kuru.
69. Creation and non-creation, bondage and liberation (mokṣa) - both are essentially cognition (vedana) and non-cognition (avedana). From the perspective of true understanding, both are non-different. Therefore, do as you wish.
असंवित्तेस्तु यन्नास्ति तन्नाशे का कदर्थना ।
तूष्णींभावेन यत्प्राप्यं प्राप्तमेवाशु विद्धि तत् ॥ ७० ॥
asaṃvittestu yannāsti tannāśe kā kadarthanā ,
tūṣṇīṃbhāvena yatprāpyaṃ prāptamevāśu viddhi tat 70
70. asaṃvitteḥ tu yat na asti tat nāśe kā kadarthanā |
tūṣṇīm-bhāvena yat prāpyam prāptam eva āśu viddhi tat
70. yat asaṃvitteḥ tu na asti tat nāśe kā kadarthanā yat
tūṣṇīm-bhāvena prāpyam tat āśu prāptam eva viddhi
70. If something does not exist due to a lack of true awareness (asaṃvitti), then what harm or difficulty is there in its destruction? Know quickly that whatever is to be attained through remaining in silence (tūṣṇīm-bhāva) is, in fact, already attained.
यद्वै वेदनमात्रात्म तदंगावेदनक्षयम् ।
तद्वेदनं वेदनाया यदिष्टं तत्समाचरेत् ॥ ७१ ॥
yadvai vedanamātrātma tadaṃgāvedanakṣayam ,
tadvedanaṃ vedanāyā yadiṣṭaṃ tatsamācaret 71
71. yat vai vedanamātrātma tadaṅgāvedanakṣayam |
tat vedanam vedanāyāḥ yat iṣṭam tat samācaret
71. yat vai vedanamātrātma tat tadaṅgāvedanakṣayam
vedanāyāḥ yat iṣṭam tat vedanam samācaret
71. That which is truly of the nature of pure consciousness (vedana), its aspects are subject to perishing through lack of awareness. Therefore, whatever is desired for the sake of that consciousness (vedana) should be practiced.
वीचिर्यथाम्भसः स्पन्दो जगच्चैव तथा चितौ ।
एतावन्मात्र एवात्र भेदो यद्रघुनन्दन ॥ ७२ ॥
vīciryathāmbhasaḥ spando jagaccaiva tathā citau ,
etāvanmātra evātra bhedo yadraghunandana 72
72. vīciḥ yathā ambhasaḥ spandaḥ jagat ca eva tathā
citau | etāvanmātraḥ eva atra bhedaḥ yat raghunandana
72. yathā vīciḥ ambhasaḥ spandaḥ tathā eva ca citau
jagat atra etāvanmātraḥ eva bhedaḥ yat raghunandana
72. Just as a wave is a ripple of water, so too is the world (jagat) in consciousness (citi). The only difference here, O delight of Raghu, is merely this much.
देशकालस्वरूपेषु सत्सु वीच्यादिताम्भसि ।
जगदादौ तु देशाद्या असन्तो जगतीक्षिताः ॥ ७३ ॥
deśakālasvarūpeṣu satsu vīcyāditāmbhasi ,
jagadādau tu deśādyā asanto jagatīkṣitāḥ 73
73. deśakālasvarūpeṣu satsu vīcyāditāmbhasi |
jagadādau tu deśādyāḥ asantaḥ jagati īkṣitāḥ
73. vīcyāditāmbhasi deśakālasvarūpeṣu satsu tu
jagadādau deśādyāḥ asantaḥ jagati īkṣitāḥ
73. While spatial, temporal, and formal characteristics exist in water (ambhas) having waves and the like, in the world (jagat), however, these spatial and other characteristics are perceived as non-existent (asantaḥ).
आभास्वरं त्रिजगदित्यतिभाति भास्वत्स्वं वेदनं विदनमेव चितेः स्वरूपम् ।
वाचि स्थितं भवति चैतदुपोह भेदक्लिष्टं प्रशान्तवचनस्तु शिवः परात्मा ॥ ७४ ॥
ābhāsvaraṃ trijagadityatibhāti bhāsvatsvaṃ vedanaṃ vidanameva citeḥ svarūpam ,
vāci sthitaṃ bhavati caitadupoha bhedakliṣṭaṃ praśāntavacanastu śivaḥ parātmā 74
74. ābhāsvaram trijagat iti atibhāti bhāsvat
svam vedanam vidanam eva citeḥ svarūpam
vāci sthitam bhavati ca etat upoha
bhedakliṣṭam praśāntavacanaḥ tu śivaḥ parātmā
74. trijagat ābhāsvaram iti bhāsvat svam
vedanam vidanam eva citeḥ svarūpam atibhāti
tu etat vāci sthitam upoha bhedakliṣṭam
bhavati ca praśāntavacanaḥ śivaḥ parātmā
74. The three worlds shine forth brilliantly; thus, one's own shining knowledge (vedana) and understanding is indeed the very intrinsic nature (svarūpa) of consciousness (cit). But this (consciousness), when expressed in words, becomes troubled by distinctions through conceptual inference. However, the supreme self (paramātman) is tranquil, beyond verbal expression, and truly auspicious (śiva).
संवेदनं सर्वं इतीह शब्दादर्थादभिन्नौ न कदाचिदेतौ ।
वीच्यम्भसी द्वे इति नोचितोक्तियस्याज्ञतायां त्विदमेव युक्तम् ॥ ७५ ॥
saṃvedanaṃ sarvaṃ itīha śabdādarthādabhinnau na kadācidetau ,
vīcyambhasī dve iti nocitoktiyasyājñatāyāṃ tvidameva yuktam 75
75. saṃvedanam sarvam iti iha śabdāt
arthāt abhinnau na kadācit etau
vīcyambhasī dve iti na ucita uktiḥ
yasya ajñatāyām tu idam eva yuktam
75. iha saṃvedanam sarvam iti etau
śabdāt arthāt na kadācit abhinnau
vīcyambhasī dve iti na ucita uktiḥ
tu yasya ajñatāyām idam eva yuktam
75. Complete consciousness (saṃvedana) is all (sarvam); thus, in this context, the word (śabda) and its meaning (artha) are never non-different from each other (i.e., they are always distinct). It is not a proper assertion to say, 'wave and water are two distinct things,' however, this very assertion is appropriate from the perspective of one's ignorance (ajñatā).

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 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 (current chapter) 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