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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-64

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श्रीराम उवाच ।
जीवटब्राह्मणादीनां हंसादीनां मुनीश्वर ।
भिक्षुस्वप्नशरीराणां संपन्नं किमतः परम् ॥ १ ॥
śrīrāma uvāca ,
jīvaṭabrāhmaṇādīnāṃ haṃsādīnāṃ munīśvara ,
bhikṣusvapnaśarīrāṇāṃ saṃpannaṃ kimataḥ param 1
1. śrīrāma uvāca jīvaṭabrāhmaṇādīnām haṃsādīnām munīśvara
bhikṣusvapnaśarīrāṇām sampannam kim ataḥ param
1. śrīrāma uvāca he munīśvara ataḥ param jīvaṭabrāhmaṇādīnām
haṃsādīnām bhikṣusvapnaśarīrāṇām kim sampannam
1. Śrī Rāma said: O chief of sages! What happened after this to Jīvaṭa the Brahmin and others, to Haṃsa and others, and to the dream-bodies of the mendicants?
श्रीवसिष्ठ उवाच ।
रुद्रेण सह संभूय प्रबुद्धाः सर्व एव ते ।
मिथश्च दृष्टसंसारा रुद्रांशाः सुखिनः स्थिताः ॥ २ ॥
śrīvasiṣṭha uvāca ,
rudreṇa saha saṃbhūya prabuddhāḥ sarva eva te ,
mithaśca dṛṣṭasaṃsārā rudrāṃśāḥ sukhinaḥ sthitāḥ 2
2. śrīvasiṣṭha uvāca rudreṇa saha saṃbhūya prabuddhāḥ sarve
eva te mithaḥ ca dṛṣṭasaṃsārāḥ rudrāṃśāḥ sukhinaḥ sthitāḥ
2. śrīvasiṣṭha uvāca te sarve eva rudreṇa saha saṃbhūya
prabuddhāḥ ca mithaḥ dṛṣṭasaṃsārāḥ rudrāṃśāḥ sukhinaḥ sthitāḥ
2. Śrī Vasiṣṭha said: All of them, having manifested together with Rudra and become enlightened, and having mutually perceived the nature of existence (saṃsāra), remained in a blissful state as fractions of Rudra.
तेन रुद्रेण तां मायामवलोक्य यथोदिताम् ।
स्वांशास्तामेव संसारस्थितिं ते प्रेषिताः पुनः ॥ ३ ॥
tena rudreṇa tāṃ māyāmavalokya yathoditām ,
svāṃśāstāmeva saṃsārasthitiṃ te preṣitāḥ punaḥ 3
3. tena rudreṇa tām māyām avalokya yathoditām
svāṃśāḥ tām eva saṃsārasthitim te preṣitāḥ punaḥ
3. tena rudreṇa yathoditām tām māyām avalokya,
te svāṃśāḥ punaḥ tām eva saṃsārasthitim preṣitāḥ
3. Having perceived that māyā as previously described, Rudra then sent forth his own parts (svāṃśa) again into that very condition of transmigration (saṃsāra).
श्रीरुद्र उवाच ।
गच्छताशु निजं स्थानं तत्र भुक्त्वा कलत्रकैः ।
कंचित्कालं समं भोगान्मत्सकाशमुपैष्यथ ॥ ४ ॥
śrīrudra uvāca ,
gacchatāśu nijaṃ sthānaṃ tatra bhuktvā kalatrakaiḥ ,
kaṃcitkālaṃ samaṃ bhogānmatsakāśamupaiṣyatha 4
4. śrīrudra uvāca gacchatā āśu nijam sthānam tatra bhuktvā
kalatrakaiḥ kaṃcit kālam samam bhogān mat sakāśam upaiṣyatha
4. śrīrudra uvāca.
āśu nijam sthānam gacchatā.
tatra kalatrakaiḥ samam kaṃcit kālam bhogān bhuktvā,
mat sakāśam upaiṣyatha
4. Śrī Rudra said: Go quickly to your respective abodes. There, after enjoying pleasures for some time along with your wives, you will return to my presence.
भविष्यथ मदंशा ये गणा मत्पुरभूषणाः ।
ततो महाप्रलयतो यास्यामस्तत्परं पदम् ॥ ५ ॥
bhaviṣyatha madaṃśā ye gaṇā matpurabhūṣaṇāḥ ,
tato mahāpralayato yāsyāmastatparaṃ padam 5
5. bhaviṣyatha mad aṃśāḥ ye gaṇāḥ mat pura bhūṣaṇāḥ
tataḥ mahāpralayataḥ yāsyāmaḥ tat param padam
5. ye mad aṃśāḥ,
yūyam gaṇāḥ mat pura bhūṣaṇāḥ bhaviṣyatha.
tataḥ mahāpralayataḥ,
tat param padam yāsyāmaḥ
5. Those of you who are my parts (aṃśa) will become my attendants (gaṇa), who adorn my city. Then, after the great dissolution (mahāpralaya), we will proceed to that supreme abode.
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा भगवान् रुद्रस्तेषां सोऽन्तरधीयत ।
अन्त्यसंसारसंख्यानं रुद्राणां मध्यमाययौ ॥ ६ ॥
śrīvasiṣṭha uvāca ,
ityuktvā bhagavān rudrasteṣāṃ so'ntaradhīyata ,
antyasaṃsārasaṃkhyānaṃ rudrāṇāṃ madhyamāyayau 6
6. śrīvasiṣṭha uvāca iti uktvā bhagavān rudraḥ teṣām saḥ
antaradhīyata antya saṃsāra saṃkhyānam rudrāṇām madhyam āyayau
6. śrīvasiṣṭha uvāca.
iti uktvā,
bhagavān rudraḥ saḥ teṣām antaradhīyata.
rudrāṇām antya saṃsāra saṃkhyānam madhyam āyayau
6. Śrī Vasiṣṭha said: Having thus spoken, Lord Rudra then disappeared from their sight. The final counting of the transmigrations (saṃsāra) for those Rudras then came to pass.
प्रययुः स्वास्पदं तेऽपि जीवटब्राह्मणादयः ।
स्वकलत्रैः समं देहं क्षपयित्वाथ कालतः ॥ ७ ॥
prayayuḥ svāspadaṃ te'pi jīvaṭabrāhmaṇādayaḥ ,
svakalatraiḥ samaṃ dehaṃ kṣapayitvātha kālataḥ 7
7. prayayuḥ sva-āspadam te api jīvaṭabrāhmaṇādayaḥ
svakalatraiḥ samam deham kṣapayitvā atha kālataḥ
7. atha jīvaṭabrāhmaṇādayaḥ te api svakalatraiḥ samam
deham kālataḥ kṣapayitvā sva-āspadam prayayuḥ
7. Then, Jīvaṭa, the Brahmins, and others, after having exhausted their bodies along with their wives over time, departed to their own abode.
रुद्रलोकं समासाद्य भविष्यन्ति गणोत्तमाः ।
कदाचिद्व्योम्नि दृश्यन्ते तारकाकारकारिणः ॥ ८ ॥
rudralokaṃ samāsādya bhaviṣyanti gaṇottamāḥ ,
kadācidvyomni dṛśyante tārakākārakāriṇaḥ 8
8. rudralokam sam-āsādya bhaviṣyanti gaṇottamāḥ
kadācit vyomni dṛśyante tārakā-ākāra-kāriṇaḥ
8. (te) rudralokam sam-āsādya gaṇottamāḥ bhaviṣyanti
kadācit vyomni tārakā-ākāra-kāriṇaḥ dṛśyante
8. Having reached the world of Rudra, they will become the most excellent of the Ganas. Sometimes, they are seen in the sky, taking the form of stars.
श्रीराम उवाच ।
भिक्षुसंकल्परूपास्ते जीवटब्राह्मणादयः ।
कथं सत्यत्वमायाताः संकल्पार्थे क्व सत्यता ॥ ९ ॥
śrīrāma uvāca ,
bhikṣusaṃkalparūpāste jīvaṭabrāhmaṇādayaḥ ,
kathaṃ satyatvamāyātāḥ saṃkalpārthe kva satyatā 9
9. śrīrāma uvāca bhikṣu-saṅkalpa-rūpāḥ te jīvaṭabrāhmaṇādayaḥ
katham satyatvam āyātāḥ saṅkalpa-arthe kva satyatā
9. śrīrāma uvāca bhikṣu-saṅkalpa-rūpāḥ te jīvaṭabrāhmaṇādayaḥ
katham satyatvam āyātāḥ? saṅkalpa-arthe kva satyatā?
9. Śrī Rāma said: How did Jīvaṭa, the Brahmins, and others, whose forms were merely the mental creations (saṅkalpa) of the mendicant, attain reality? Where is there truth (satyatā) in something merely conceived (saṅkalpa)?
श्रीवसिष्ठ उवाच ।
संकल्पसत्यता त्वंशे त्यज संकल्पसत्यताम् ।
तत्र यन्नास्ति तन्नास्ति यतः सर्वात्म तत्पदम् ॥ १० ॥
śrīvasiṣṭha uvāca ,
saṃkalpasatyatā tvaṃśe tyaja saṃkalpasatyatām ,
tatra yannāsti tannāsti yataḥ sarvātma tatpadam 10
10. śrīvasiṣṭha uvāca saṅkalpa-satyatā
tu aṃśe tyaja saṅkalpa-satyatām
tatra yat na asti tat na
asti yataḥ sarva-ātman tat padam
10. śrīvasiṣṭha uvāca (he rāma!) saṅkalpa-satyatā tu aṃśe (ataḥ) saṅkalpa-satyatām tyaja yataḥ tatra yat na asti tat na asti (he) sarva-ātman,
tat padam
10. Śrī Vasiṣṭha said: Indeed, the reality of mental creation (saṅkalpa) is only partial; therefore, abandon the idea of reality in mental creation (saṅkalpa). For what is not truly present there, is simply not present. Because, O all-pervading Self (ātman), that is the ultimate state.
यत्स्वप्ने दृश्यते यच्च संकल्पैरवलोक्यते ।
तत्तथा विद्यते तत्र सर्वकालं तदात्मकम् ॥ ११ ॥
yatsvapne dṛśyate yacca saṃkalpairavalokyate ,
tattathā vidyate tatra sarvakālaṃ tadātmakam 11
11. yat svapne dṛśyate yat ca saṃkalpaiḥ avalokyate
tat tathā vidyate tatra sarvakālam tadātmakam
11. yat svapne dṛśyate,
yat ca saṃkalpaiḥ avalokyate,
tat tathā tatra sarvakālam tadātmakam vidyate.
11. Whatever is seen in a dream, and whatever is perceived through mental constructions (saṃkalpa), that indeed exists there in that manner, for all time, being of that very nature.
तद्देशकालात्मतया गत्वा देशान्तरं यथा ।
देशाद्देशान्तरं यद्वन्न गत्यात्मादिकं विना ॥ १२ ॥
taddeśakālātmatayā gatvā deśāntaraṃ yathā ,
deśāddeśāntaraṃ yadvanna gatyātmādikaṃ vinā 12
12. tat deśakālātmatayā gatvā deśāntaram yathā
deśāt deśāntaram yadvat na gatyātmādikam vinā
12. yathā tat deśakālātmatayā deśāntaram gatvā (yāti),
yadvat deśāt deśāntaram gatyātmādikam vinā na (bhavati).
12. Just as one proceeds to another place by means of that intrinsic nature (ātmatā) of place and time, similarly, moving from one place to another does not occur without the self (ātman) and similar aspects (gati, etc.).
न लभ्यते तथा स्वप्नो विना तत्र न लभ्यते ।
सर्वमस्ति चितः कोशे यद्यथालोकयत्यसौ ॥ १३ ॥
na labhyate tathā svapno vinā tatra na labhyate ,
sarvamasti citaḥ kośe yadyathālokayatyasau 13
13. na labhyate tathā svapnaḥ vinā tatra na labhyate
sarvam asti citaḥ kośe yat yathā ālokayati asau
13. tathā svapnaḥ vinā na labhyate; tatra na labhyate (ca).
sarvam asti citaḥ kośe yat yathā asau ālokayati.
13. A dream is not attained without that (from the previous verse), nor is it attained there. Everything exists within the realm (kośa) of consciousness (cit), exactly as that one (the self/individual) perceives it.
चित्तथा तदवाप्नोति सर्वात्मत्वादविक्षतम् ।
संकल्पः स्वप्नकस्त्वङ्ग यया च दशयाप्यते ॥ १४ ॥
cittathā tadavāpnoti sarvātmatvādavikṣatam ,
saṃkalpaḥ svapnakastvaṅga yayā ca daśayāpyate 14
14. cit tathā tat avāpnoti sarvātmatvāt avikṣatam
saṃkalpaḥ svapnakaḥ tu aṅga yayā ca daśayā āpyate
14. cit tathā sarvātmatvāt tat avikṣatam avāpnoti.
aṅga,
ca yayā daśayā svapnakaḥ saṃkalpaḥ āpyate.
.
.
14. Thus, consciousness (cit) attains that (the perceived object) unimpaired, due to its all-pervading nature (sarvātmatva). O dear one (aṅga), by whatever condition (daśā) a dream-like mental construction (saṃkalpa) is experienced...
परमभ्यासयोगाभ्यां विना त्वेतन्न लभ्यते ।
येषां तु योगविज्ञानदृष्टयः फलिताः स्थिताः ॥ १५ ॥
paramabhyāsayogābhyāṃ vinā tvetanna labhyate ,
yeṣāṃ tu yogavijñānadṛṣṭayaḥ phalitāḥ sthitāḥ 15
15. paramābhyāsayogābhyām vinā tu etat na labhyate
yeṣām tu yogavijñānadṛṣṭayaḥ phalitāḥ sthitāḥ
15. tu etat paramābhyāsayogābhyām vinā na labhyate.
tu yeṣām yogavijñānadṛṣṭayaḥ phalitāḥ sthitāḥ
15. However, this (state) is not attained without supreme practice and dedicated spiritual discipline (yoga). But for those whose insights (dṛṣṭi), developed through the knowledge (vijñāna) of spiritual discipline (yoga), have borne fruit and are well-established (sthitāḥ)...
सर्वं सर्वत्र पश्यन्ति ते यतः शंकरादयः ।
इदमग्रगतं वस्तु तथा संकल्पितं मया ॥ १६ ॥
sarvaṃ sarvatra paśyanti te yataḥ śaṃkarādayaḥ ,
idamagragataṃ vastu tathā saṃkalpitaṃ mayā 16
16. sarvam sarvatra paśyanti te yataḥ śaṅkarādayaḥ
idam agragatam vastu tathā saṃkalpitam mayā
16. yataḥ te śaṅkarādayaḥ sarvam sarvatra paśyanti.
idam agragatam vastu tathā mayā saṃkalpitam.
16. Because those (sages) like Śaṅkara and others perceive everything, everywhere. This object, which is now manifest, was thus conceived by me.
नाप्यं यतोभयभ्रशं स प्राप्नोत्युभयाश्रयात् ।
सर्वं ह्यभिमतं कार्यमेकनिष्ठस्य सिद्ध्यति ॥ १७ ॥
nāpyaṃ yatobhayabhraśaṃ sa prāpnotyubhayāśrayāt ,
sarvaṃ hyabhimataṃ kāryamekaniṣṭhasya siddhyati 17
17. na āpyam yataḥ ubhayabhraśam saḥ prāpnoti ubhayāśrayāt
sarvam hi abhimatam kāryam ekaniṣṭhasya sidhyati
17. yataḥ saḥ ubhayāśrayāt ubhayabhraśam prāpnoti (ataḥ) na āpyam (idam).
hi ekaniṣṭhasya sarvam abhimatam kāryam sidhyati.
17. Indeed, it is unattainable, because one who relies on both (paths or objects) experiences the failure of both. All desired undertakings (kārya) are certainly accomplished for one who is exclusively dedicated (eka-niṣṭha).
दक्षिणां ककुभं गच्छन्कः प्राप्नोत्युत्तरां दिशम् ।
संकल्पार्थपरैरेव संकल्पार्थोऽवगम्यते ॥ १८ ॥
dakṣiṇāṃ kakubhaṃ gacchankaḥ prāpnotyuttarāṃ diśam ,
saṃkalpārthaparaireva saṃkalpārtho'vagamyate 18
18. dakṣiṇām kakubham gacchan kaḥ prāpnoti uttarām diśam
saṃkalpārthaparaiḥ eva saṃkalpārthaḥ avagamyate
18. dakṣiṇām kakubham gacchan kaḥ uttarām diśam prāpnoti? eva saṃkalpārthaparaiḥ saṃkalpārthaḥ avagamyate.
18. Who, while heading towards the southern direction, manages to reach the northern direction? Indeed, the true meaning of one's resolve (saṃkalpa) is understood only by those solely dedicated to its purpose.
अग्रस्थार्थपरैरग्रे संस्थितोर्थोऽवगम्यते ।
अग्रस्थे बुद्धिसंस्थे यः संकल्पं प्राप्तुमिच्छति ॥ १९ ॥
agrasthārthaparairagre saṃsthitortho'vagamyate ,
agrasthe buddhisaṃsthe yaḥ saṃkalpaṃ prāptumicchati 19
19. agrasthārthaparaiḥ agre saṃsthitaḥ arthaḥ avagamyate
| agrasthe buddhisaṃsthe yaḥ saṃkalpam prāptum icchati
19. agrasthārthaparaiḥ agre saṃsthitaḥ arthaḥ avagamyate
yaḥ agrasthe buddhisaṃsthe saṃkalpam prāptum icchati
19. The meaning (artha) that is presented initially is understood by those whose primary focus is on the immediate object. But whoever desires to achieve a firm intention (saṃkalpa) in that which is foremost and situated in the intellect...
तदासावेकनिष्ठत्वाभावात्तन्नाशयेद्द्वयम् ।
तस्मादेकार्थनिष्ठत्वाद्भिक्षुजीवेन रुद्रताम् ॥ २० ॥
tadāsāvekaniṣṭhatvābhāvāttannāśayeddvayam ,
tasmādekārthaniṣṭhatvādbhikṣujīvena rudratām 20
20. tadā asau ekaniṣṭhatvābhāvāt tat nāśayet dvayam
| tasmāt ekārthaniṣṭhatvāt bhikṣujīvena rudratām
20. tadā asau ekaniṣṭhatvābhāvāt tat dvayam nāśayet tasmāt
ekārthaniṣṭhatvāt bhikṣujīvena rudratām (prāpnoti)
20. Then that person, due to a lack of single-minded focus (ekaniṣṭhatva), would thereby destroy both (the intention and the intellect). Therefore, through steadfast devotion to a single object (ekārthaniṣṭhatva), the renunciate (bhikṣu) living being (jīva) attains the state of Rudra (rudratā).
प्राप्य सर्वात्मना लब्धं तथा सर्वं तथास्थितेः ।
भिक्षुसंकल्पजीवास्ते प्रत्येकं तज्जगत्पृथक् ॥ २१ ॥
prāpya sarvātmanā labdhaṃ tathā sarvaṃ tathāsthiteḥ ,
bhikṣusaṃkalpajīvāste pratyekaṃ tajjagatpṛthak 21
21. prāpya sarvātmanā labdham tathā sarvam tathāsthiteḥ
| bhikṣusaṃkalpajīvāḥ te pratyekam tat jagat pṛthak
21. sarvātmanā tathāsthiteḥ labdham sarvam prāpya te
bhikṣusaṃkalpajīvāḥ pratyekam tat jagat pṛthak (paśyanti)
21. Having completely (sarvātmanā) obtained all (sarvam) that is gained (labdham) from that established state (tathāsthiteḥ), those living beings (jīva) whose intention (saṃkalpa) is that of a renunciate (bhikṣu) - they each perceive that world (jagat) as distinct (pṛthak).
पश्यन्ति चैते नान्योन्यं रुद्रज्ञानादृते ततः ।
अप्रबुद्धाः प्रजायन्ते जीवा जीवान्तबोधिनः ॥ २२ ॥
paśyanti caite nānyonyaṃ rudrajñānādṛte tataḥ ,
aprabuddhāḥ prajāyante jīvā jīvāntabodhinaḥ 22
22. paśyanti ca ete na anyonyam rudrajñānāt ṛte tataḥ
| aprabuddhāḥ prajāyante jīvāḥ jīvāntabodhinaḥ
22. ca ete rudrajñānāt ṛte anyonyam na paśyanti tataḥ
aprabuddhāḥ jīvāḥ (ca) jīvāntabodhinaḥ (ca) prajāyante
22. And these (renunciate-jīvas) do not perceive each other, except through the knowledge of Rudra (rudrajñāna) that arises from that (state). From this, living beings (jīva) are born unawakened (aprabuddha), and also as living beings (jīva) who awaken others.
तदिच्छयाशु तद्रूपा बहुरूपाश्च ते इह ।
इह विद्याधरोऽहं स्यामहं स्यामिह पण्डितः ॥ २३ ॥
tadicchayāśu tadrūpā bahurūpāśca te iha ,
iha vidyādharo'haṃ syāmahaṃ syāmiha paṇḍitaḥ 23
23. tadicchayā āśu tadrūpāḥ bahurūpāḥ ca te iha iha
vidyādharaḥ aham syām aham syām iha paṇḍitaḥ
23. iha te tadicchayā āśu tadrūpāḥ ca bahurūpāḥ (bhavanti)
iha aham vidyādharaḥ syām iha aham paṇḍitaḥ syām
23. Through that will, quickly, beings here assume both that specific form and various forms. Here, may I be a knower of lore (vidyādhara); here, may I be a scholar.
इत्येकध्यानसाफल्यं दृष्टान्तोऽस्यां क्रियास्थितौ ।
एकत्वं च बहुत्वं च मौर्ख्यं पाण्डित्यमेव वा ॥ २४ ॥
ityekadhyānasāphalyaṃ dṛṣṭānto'syāṃ kriyāsthitau ,
ekatvaṃ ca bahutvaṃ ca maurkhyaṃ pāṇḍityameva vā 24
24. iti ekadhyānasāphalyam dṛṣṭāntaḥ asyām kriyāsthitau
ekatvam ca bahutvam ca maurkhyam pāṇḍityam eva vā
24. iti asyām kriyāsthitau ekadhyānasāphalyam dṛṣṭāntaḥ (asti)
ekatvam ca bahutvam ca maurkhyam vā pāṇḍityam eva (asti)
24. Thus, this serves as an example of the success of one-pointed meditation (dhyāna) in this realm of activity: [the manifestation of] both oneness and multiplicity, or even foolishness and scholarship.
देवत्वं मानुषत्वं च देशकालक्रियाक्रमैः ।
तुल्यकालमलं कर्तुं धारणाध्यानयत्नतः ॥ २५ ॥
devatvaṃ mānuṣatvaṃ ca deśakālakriyākramaiḥ ,
tulyakālamalaṃ kartuṃ dhāraṇādhyānayatnataḥ 25
25. devatvam mānuṣatvam ca deśakālakriyākramaiḥ
tulyakālam alam kartum dhāraṇādhyānayatnataḥ
25. deśakālakriyākramaiḥ dhāraṇādhyānayatnataḥ devatvam
ca mānuṣatvam ca tulyakālam kartum alam (asti)
25. One is capable of achieving godhood (devatva) and humanity (mānuṣatva) simultaneously, through the sequences of place, time, and action, by means of the effort of concentration (dhāraṇā) and meditation (dhyāna).
सर्वशक्त्यः स्वरूपत्वाज्जीवस्यास्त्येकशक्तिता ।
अनन्तश्चान्तपृक्तश्च स्वभावोऽस्य स्वभावतः ॥ २६ ॥
sarvaśaktyaḥ svarūpatvājjīvasyāstyekaśaktitā ,
anantaścāntapṛktaśca svabhāvo'sya svabhāvataḥ 26
26. sarvaśaktyaḥ svarūpatvāt jīvasya asti ekaśaktitā
anantaḥ ca antapṛktaḥ ca svabhāvaḥ asya svabhāvataḥ
26. svarūpatvāt jīvasya sarvaśaktyaḥ ekaśaktitā asti asya
svabhāvaḥ svabhāvataḥ anantaḥ ca antapṛktaḥ ca (asti)
26. All powers (śakti) belong to the individual soul (jīva) by virtue of its own nature (svarūpa), as there is essentially a single power (śakti). The nature (svabhāva) of this [soul] is, intrinsically, both infinite and intertwined with finitude.
सविकासः ससंकोचोऽहिंस्रस्तेन चिदात्मनः ।
यदिच्छति तदस्याङ्ग जन्तुः संपद्यते स्वयम् ॥ २७ ॥
savikāsaḥ sasaṃkoco'hiṃsrastena cidātmanaḥ ,
yadicchati tadasyāṅga jantuḥ saṃpadyate svayam 27
27. savikāsaḥ sasaṃkocaḥ ahiṃsraḥ tena cidātmanaḥ yat
icchati tat asya aṅga jantuḥ saṃpadyate svayam
27. aṅga jantuḥ yat icchati tat asya savikāsaḥ sasaṃkocaḥ
ahiṃsraḥ tena cidātmanaḥ svayam saṃpadyate
27. O dear one, whatever a living being desires, that spontaneously comes to be for it, by means of the conscious self (ātman) which is characterized by expansion, contraction, and non-violence.
स्वयं संपादितैरेभिर्देशकालक्रियाक्रमैः ।
योगिन्यो योगिनश्चेह तिष्ठन्त्यन्यत्र यत्र च ॥ २८ ॥
svayaṃ saṃpāditairebhirdeśakālakriyākramaiḥ ,
yoginyo yoginaśceha tiṣṭhantyanyatra yatra ca 28
28. svayam saṃpāditaiḥ ebhiḥ deśakālakriyākramaiḥ
yoginyaḥ yoginaḥ ca iha tiṣṭhanti anyatra yatra ca
28. yoginyaḥ yoginaḥ ca iha anyatra yatra ca svayam
saṃpāditaiḥ ebhiḥ deśakālakriyākramaiḥ tiṣṭhanti
28. Both female (yoginī) and male yogis (yogin) dwell here and elsewhere, by means of these sequences of place, time, and action which they themselves have accomplished.
इह वामुत्र भोगेन दृष्टमेतदनेकशः ।
कार्तवीर्यो गृहे तिष्ठन्सर्वेषां भयदोऽभवत् ॥ २९ ॥
iha vāmutra bhogena dṛṣṭametadanekaśaḥ ,
kārtavīryo gṛhe tiṣṭhansarveṣāṃ bhayado'bhavat 29
29. iha vā amutra bhogena dṛṣṭam etat anekaśaḥ
kārtavīryaḥ gṛhe tiṣṭhan sarveṣām bhayadaḥ abhavat
29. etat iha vā amutra bhogena anekaśaḥ dṛṣṭam
kārtavīryaḥ gṛhe tiṣṭhan sarveṣām bhayadaḥ abhavat
29. This has been observed many times, whether in this world or the next, through enjoyment. For example, Kārtavīrya, while remaining in his home, became a source of fear for everyone.
विष्णुः क्षीरोदधौ तिष्ठन्जायते पुरुषो भुवि ।
पश्वर्थं यान्ति तिष्ठन्त्यो योगिन्यो योगिनीगणे ॥ ३० ॥
viṣṇuḥ kṣīrodadhau tiṣṭhanjāyate puruṣo bhuvi ,
paśvarthaṃ yānti tiṣṭhantyo yoginyo yoginīgaṇe 30
30. viṣṇuḥ kṣīrodadhau tiṣṭhan jāyate puruṣaḥ bhuvi
paśvartham yānti tiṣṭhantyaḥ yoginyaḥ yoginīgaṇe
30. viṣṇuḥ kṣīrodadhau tiṣṭhan bhuvi puruṣaḥ jāyate
yoginyaḥ yoginīgaṇe tiṣṭhantyaḥ paśvartham yānti
30. Vishnu, dwelling in the milk ocean, appears as the cosmic person (puruṣa) on earth. Similarly, female yogis (yoginī), remaining within their communities of yoginī, go forth for the welfare of living beings.
शक्रः स्वर्गासने तिष्ठन्याति यज्ञार्थमुर्विकाम् ।
सहस्रमेकं भवति तथा चास्मिञ्जनार्दनः ॥ ३१ ॥
śakraḥ svargāsane tiṣṭhanyāti yajñārthamurvikām ,
sahasramekaṃ bhavati tathā cāsmiñjanārdanaḥ 31
31. śakraḥ svargāsane tiṣṭhan yāti yajñārtham urvikām
sahasram ekam bhavati tathā ca asmin janārdanaḥ
31. śakraḥ svargāsane tiṣṭhan yajñārtham urvikām yāti.
ekam sahasram bhavati.
tathā ca asmin janārdanaḥ
31. Though Indra remains on the throne of heaven, he goes to earth for the purpose of a Vedic ritual (yajña). This occurs a thousand times, and similarly, Janārdana (Viṣṇu) also does so.
नृणां शतानि भक्तानां मानुष्यं याति तन्नतैः ।
एकः सहस्रं भवति तथा चैष जनार्दनः ॥ ३२ ॥
nṛṇāṃ śatāni bhaktānāṃ mānuṣyaṃ yāti tannataiḥ ,
ekaḥ sahasraṃ bhavati tathā caiṣa janārdanaḥ 32
32. nṛṇām śatāni bhaktānām mānuṣyam yāti tat nataiḥ
ekaḥ sahasram bhavati tathā ca eṣaḥ janārdanaḥ
32. nṛṇām bhaktānām śatāni tat nataiḥ mānuṣyam yāti
tathā ca eṣaḥ janārdanaḥ ekaḥ sahasram bhavati
32. Through the hundreds of devotees (bhakta) among men and by their prostrations, he (Janardana) assumes a human form. This Janardana, though one, manifests as a thousand.
अंशावतारलीलाभिः कुरुते जागतीं स्थितिम् ।
एकः कान्तासहस्राणि तुल्यकालं निमेषवत् ॥ ३३ ॥
aṃśāvatāralīlābhiḥ kurute jāgatīṃ sthitim ,
ekaḥ kāntāsahasrāṇi tulyakālaṃ nimeṣavat 33
33. aṃśāvatāralīlābhiḥ kurute jāgatīm sthitim
ekaḥ kāntāsahasrāṇi tulyakālam nimeṣavat
33. aṃśāvatāralīlābhiḥ jāgatīm sthitim kurute
ekaḥ kāntāsahasrāṇi tulyakālam nimeṣavat
33. Through his pastimes (līlā) of partial incarnations (aṃśāvatāra), he sustains the world's order. Though one, he appears with thousands of beloveds simultaneously, in the blink of an eye.
एवं ते भिक्षुसंकल्पा जीवटब्राह्मणादयः ।
रुद्रविज्ञानवशतः स्वसंकल्पपुरीं गताः ॥ ३४ ॥
evaṃ te bhikṣusaṃkalpā jīvaṭabrāhmaṇādayaḥ ,
rudravijñānavaśataḥ svasaṃkalpapurīṃ gatāḥ 34
34. evam te bhikṣusaṅkalpāḥ jīvaṭabrāhmaṇādayaḥ
rudravijñānavaśataḥ svasaṅkalpapurīm gatāḥ
34. evam te bhikṣusaṅkalpāḥ jīvaṭabrāhmaṇādayaḥ
rudravijñānavaśataḥ svasaṅkalpapurīm gatāḥ
34. Thus, those Brahmins, like Jīvaṭa and others, whose intentions (saṅkalpa) were (as simple as) a mendicant's, reached the city of their own resolve by the power of Rudra's special knowledge.
तत्र भुक्त्वा चिरं भोगान्प्राप्य रुद्रपुरं ततः ।
गणतामावसन्तस्ते स्थास्यन्ति सपरिच्छदाः ॥ ३५ ॥
tatra bhuktvā ciraṃ bhogānprāpya rudrapuraṃ tataḥ ,
gaṇatāmāvasantaste sthāsyanti saparicchadāḥ 35
35. tatra bhuktvā ciram bhogān prāpya rudrapuram tataḥ
gaṇatām āvasantaḥ te sthāsyanti saparicchadāḥ
35. te tatra ciram bhogān bhuktvā tataḥ rudrapuram
prāpya gaṇatām āvasantaḥ saparicchadāḥ sthāsyanti
35. After enjoying pleasures there for a long time and then attaining the city of Rudra, they will dwell there, remaining as gaṇas (attendants of Śiva) with their entire entourage.
नित्यं प्रफुल्लनवकल्पलतालयेषु रुद्रेण साकमुरुरत्नगुलुच्छकेषु ।
नानाजगत्सु च तदा शिवपत्तनेषु विद्याधरीष्वमरमौलिधराश्च रेजुः ॥ ३६ ॥
nityaṃ praphullanavakalpalatālayeṣu rudreṇa sākamururatnagulucchakeṣu ,
nānājagatsu ca tadā śivapattaneṣu vidyādharīṣvamaramaulidharāśca rejuḥ 36
36. nityam praphullanavakalpalatālayeṣu
rudreṇa sākam ururatnagulucchakeṣu
nānājagatsu ca tadā śivapattaneṣu
vidyādharīṣu amaramaulidharāḥ ca rejuḥ
36. tada nityam rudreṇa sākam
praphullanavakalpalatālayeṣu ururatnagulucchakeṣu
ca nānājagatsu śivapattaneṣu
vidyādharīṣu ca amaramaulidharāḥ rejuḥ
36. Then, those bearing the crowns of immortals (devas) shone brilliantly, constantly with Rudra (Śiva), dwelling in the cities of Śiva across various worlds, amidst abodes of freshly blooming wish-granting creepers (kalpalatā) and vast clusters of jewels, and in the company of Vidyādharīs (celestial maidens).

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 Chapter 64 (current chapter) 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