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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-69

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श्रीराम उवाच ।
कुतः शतत्वमायातं रुद्राणां मुनिनायक ।
ये गणास्ते तु ये रुद्रा उत नेति वदाशु मे ॥ १ ॥
śrīrāma uvāca ,
kutaḥ śatatvamāyātaṃ rudrāṇāṃ munināyaka ,
ye gaṇāste tu ye rudrā uta neti vadāśu me 1
1. śrīrāma uvāca | kutaḥ śatatvam āyātam rudrāṇām munināyaka
| ye gaṇāḥ te tu ye rudrāḥ uta na iti vada āśu me || 1 ||
1. śrīrāma uvāca munināyaka rudrāṇām śatatvam kutaḥ āyātam?
ye gaṇāḥ te tu rudrāḥ ye uta na iti me āśu vada 1
1. Śrī Rāma said: "O chief among sages, how did the Rudras come to be a hundred? And are those who are attendants (gaṇas) indeed the Rudras, or not? Tell me quickly."
श्रीवसिष्ठ उवाच ।
स्वप्नानां भिक्षुणा दृष्टं शतं शतशरीरकम् ।
सर्वमुद्देशतो ज्ञातं तत उक्तं न तन्मया ॥ २ ॥
śrīvasiṣṭha uvāca ,
svapnānāṃ bhikṣuṇā dṛṣṭaṃ śataṃ śataśarīrakam ,
sarvamuddeśato jñātaṃ tata uktaṃ na tanmayā 2
2. śrīvasiṣṭha uvāca | svapnānām
bhikṣuṇā dṛṣṭam śatam śataśarīrakam
| sarvam uddeśataḥ jñātam
tataḥ uktam na tat mayā || 2 ||
2. śrīvasiṣṭha uvāca bhikṣuṇā svapnānām śatam śataśarīrakam dṛṣṭam sarvam uddeśataḥ jñātam,
tataḥ tat mayā na uktam 2
2. Śrī Vasiṣṭha said: "A hundred [beings], each with a hundred bodies, were seen by a mendicant in various dreams. All of this was known generally, by description; therefore, I had not mentioned that myself."
य आकाराश्च ते स्वप्ने तत्तद्गणशतं स्मृतम् ।
तदेतद्रुद्रशतकं रुद्रा अपि गणा विधौ ॥ ३ ॥
ya ākārāśca te svapne tattadgaṇaśataṃ smṛtam ,
tadetadrudraśatakaṃ rudrā api gaṇā vidhau 3
3. ya ākārāḥ ca te svapne tat tat gaṇaśatam smṛtam |
tat etat rudraśatakam rudrāḥ api gaṇāḥ vidhau || 3 ||
3. ca ye ākārāḥ te svapne tat tat gaṇaśatam smṛtam tat etat
rudraśatakam (asti) (yataḥ) rudrāḥ api vidhau gaṇāḥ (santi) 3
3. And those forms which appeared in the dream are considered to be a hundred groups of attendants (gaṇas) each. Thus, this constitutes the hundred Rudras, for even Rudras are considered gaṇas in this particular context.
श्रीराम उवाच ।
एकस्माद्भगवंश्चित्तात्कथं चित्तशतं कृतम् ।
तत्स्वप्नकृतरुद्रेण दीपाद्दीपशतं यथा ॥ ४ ॥
śrīrāma uvāca ,
ekasmādbhagavaṃścittātkathaṃ cittaśataṃ kṛtam ,
tatsvapnakṛtarudreṇa dīpāddīpaśataṃ yathā 4
4. śrīrāma uvāca | ekasmāt bhagavan cittāt katham cittaśatam
kṛtam | tat svapnakṛtarudreṇa dīpāt dīpaśatam yathā || 4 ||
4. śrīrāma uvāca bhagavan ekasmāt cittāt katham cittaśatam
kṛtam? tat svapnakṛtarudreṇa yathā dīpāt dīpaśatam (kṛtam)? 4
4. Śrī Rāma said: "O blessed one, how can a hundred minds be created from a single mind? How does the dream-created Rudra achieve this, just as a hundred lamps are lit from one single lamp?"
श्रीवसिष्ठ उवाच ।
निरावरणसद्भावा यद्यथा कल्पयन्ति हि ।
तत्तथानुभवन्त्येव रसावरणसंविदः ॥ ५ ॥
śrīvasiṣṭha uvāca ,
nirāvaraṇasadbhāvā yadyathā kalpayanti hi ,
tattathānubhavantyeva rasāvaraṇasaṃvidaḥ 5
5. śrī-vasiṣṭhaḥ uvāca |
nirāvaraṇa-sadbhāvāḥ yat yathā kalpayanti
hi | tat tathā anubhavanti eva
rasa-āvaraṇa-saṃvidaḥ || 5 ||
5. śrī-vasiṣṭhaḥ uvāca hi nirāvaraṇa-sadbhāvāḥ yat yathā
kalpayanti tat tathā eva rasa-āvaraṇa-saṃvidaḥ anubhavanti 5
5. Śrī Vasiṣṭha said: Indeed, whatever and in whatever manner those whose essential being is unveiled conceive, they certainly experience that in the same manner, for their consciousness becomes enveloped by the essence of those experiences.
सर्वात्मनः सर्वगत्वाद्यद्यथा यत्र भाव्यते ।
तथानुभूयते तत्र तत्तथा ज्ञतया धिया ॥ ६ ॥
sarvātmanaḥ sarvagatvādyadyathā yatra bhāvyate ,
tathānubhūyate tatra tattathā jñatayā dhiyā 6
6. sarva-ātmanaḥ sarva-gatvāt yat yathā yatra bhāvyate |
tathā anubhūyate tatra tat tathā jñatayā dhiyā || 6 ||
6. sarva-ātmanaḥ sarva-gatvāt yat yathā yatra bhāvyate
tat tathā tatra jñatayā dhiyā anubhūyate 6
6. Because of the all-pervasiveness of the universal self (ātman), whatever is imagined, in whatever way, in whatever place, that very thing is experienced in that same way, in that very place, by a knowing consciousness.
श्रीराम उवाच ।
कपालमालाभरणो भस्मशाली दिगम्बरः ।
श्मशाननिलयो ब्रह्मन्कामुकश्च किमीश्वरः ॥ ७ ॥
śrīrāma uvāca ,
kapālamālābharaṇo bhasmaśālī digambaraḥ ,
śmaśānanilayo brahmankāmukaśca kimīśvaraḥ 7
7. śrī-rāmaḥ uvāca | kapāla-mālā-ābharaṇaḥ bhasma-śālī dig-ambaraḥ
| śmaśāna-nilayaḥ brahman kāmukaḥ ca kim īśvaraḥ || 7 ||
7. śrī-rāmaḥ uvāca brahman kapāla-mālā-ābharaṇaḥ bhasma-śālī
dig-ambaraḥ śmaśāna-nilayaḥ ca kāmukaḥ kim īśvaraḥ 7
7. Śrī Rāma said: O Brahmin, how can one who is adorned with a garland of skulls, smeared with ashes, naked, dwells in cremation grounds, and is also lustful - how can such a one be the Lord (Īśvara)?
श्रीवसिष्ठ उवाच ।
महेश्वराणां सिद्धानां जीवन्मुक्तशरीरिणाम् ।
न क्रियानियमोऽस्तीह स ह्यज्ञस्यैव कल्पितः ॥ ८ ॥
śrīvasiṣṭha uvāca ,
maheśvarāṇāṃ siddhānāṃ jīvanmuktaśarīriṇām ,
na kriyāniyamo'stīha sa hyajñasyaiva kalpitaḥ 8
8. śrī-vasiṣṭhaḥ uvāca | mahā-īśvarāṇām
siddhānām jīvan-mukta-śarīriṇām
| na kriyā-niyamaḥ asti iha saḥ
hi ajñasya eva kalpitaḥ || 8 ||
8. śrī-vasiṣṭhaḥ uvāca iha
mahā-īśvarāṇām siddhānām jīvan-mukta-śarīriṇām
kriyā-niyamaḥ na asti
hi saḥ ajñasya eva kalpitaḥ 8
8. Śrī Vasiṣṭha said: For great lords, perfected beings, and those embodied ones who are liberated while living (jīvanmukta), there is no rule of action in this context. For that (rule) is indeed prescribed only for the ignorant.
अज्ञस्तु दितचित्तत्वात्क्रियानियमनं विना ।
गच्छन्न्यायेन मात्स्येन परं दुःखं प्रयाति हि ॥ ९ ॥
ajñastu ditacittatvātkriyāniyamanaṃ vinā ,
gacchannyāyena mātsyena paraṃ duḥkhaṃ prayāti hi 9
9. ajñaḥ tu ditacittatvāt kriyāniyamanaṃ vinā
gacchan nyāyena mātsyena param duḥkham prayāti hi
9. ajñaḥ tu ditacittatvāt kriyāniyamanaṃ vinā
mātsyena nyāyena gacchan param duḥkham hi prayāti
9. The ignorant person, due to their scattered mind and lack of regulated actions, behaves according to the law of the fishes (mātsya nyāya) and indeed experiences great suffering.
सुज्ञास्त्विष्टेष्वनिष्टेषु न निमज्जन्ति वस्तुषु ।
यतेन्द्रियत्वाद्बुद्धत्वान्निर्वासनतया तथा ॥ १० ॥
sujñāstviṣṭeṣvaniṣṭeṣu na nimajjanti vastuṣu ,
yatendriyatvādbuddhatvānnirvāsanatayā tathā 10
10. sujñāḥ tu iṣṭeṣu aniṣṭeṣu na nimajjanti vastuṣu
yatendriyatvāt buddhatvāt nirvāsanatayā tathā
10. sujñāḥ tu iṣṭeṣu aniṣṭeṣu vastuṣu na nimajjanti
yatendriyatvāt buddhatvāt tathā nirvāsanatayā
10. The wise, however, do not become entangled in either desirable or undesirable objects. This is due to their controlled senses, their awakened state, and their freedom from latent impressions (vāsanā).
काकतालीयवद्रूढां क्रियां कुर्वन्ति ते सदा ।
न कुर्वन्त्यपि वै किंचिन्नैषां क्वचिदपि ग्रहः ॥ ११ ॥
kākatālīyavadrūḍhāṃ kriyāṃ kurvanti te sadā ,
na kurvantyapi vai kiṃcinnaiṣāṃ kvacidapi grahaḥ 11
11. kākatālīyavat rūḍhām kriyām kurvanti te sadā na
kurvanti api vai kiṃcit na eṣām kvacit api grahaḥ
11. te sadā kākatālīyavat rūḍhām kriyām kurvanti vai
kiṃcit api na kurvanti eṣām kvacit api grahaḥ na
11. They (the wise) always perform customary actions, similar to the accidental occurrence of the "crow and the palm fruit" (kākatālīya nyāya). Yet, they do not *truly* perform any action, nor do they possess any attachment (graha) anywhere.
काकतालीयतो विष्णुरेवंकर्मोदितः पुरा ।
एवंकर्मा त्रिनयन एवंकर्माम्बुजोद्भवः ॥ १२ ॥
kākatālīyato viṣṇurevaṃkarmoditaḥ purā ,
evaṃkarmā trinayana evaṃkarmāmbujodbhavaḥ 12
12. kākatālīyataḥ viṣṇuḥ evaṃkarmauditaḥ purā
evaṃkarmā trinayanaḥ evaṃkarmā ambujodbhavaḥ
12. purā viṣṇuḥ evaṃkarmauditaḥ kākatālīyataḥ
trinayanaḥ evaṃkarmā ambujodbhavaḥ evaṃkarmā
12. Formerly, Vishnu's actions were said to arise incidentally, like the "crow and the palm fruit" (kākatālīya nyāya). Similarly, the actions of the three-eyed one (Śiva) and the lotus-born (Brahmā) are also of this very nature.
न निन्द्यमस्ति नानिन्द्यं नोपादेयं न हेयता ।
न चात्मीयं न च परं कर्म ज्ञविषयं क्वचित् ॥ १३ ॥
na nindyamasti nānindyaṃ nopādeyaṃ na heyatā ,
na cātmīyaṃ na ca paraṃ karma jñaviṣayaṃ kvacit 13
13. na nindyam asti na anindyam na upādeyam na heyatā
na ca ātmīyam na ca param karma jñaviṣayam kvacit
13. jñaviṣayam karma kvacit na nindyam asti na anindyam
na upādeyam na heyatā na ca ātmīyam na ca param
13. For a knower (jñānin), no action (karma) is ever truly blameworthy or blameless, acceptable or rejectable; nor is it ever considered exclusively one's own or belonging to another.
अग्न्यादीनां यथौष्ण्यादि सर्गादौ रूढिमागतम् ।
हरादीनां तथा कर्म द्विजातीनां च जातयः ॥ १४ ॥
agnyādīnāṃ yathauṣṇyādi sargādau rūḍhimāgatam ,
harādīnāṃ tathā karma dvijātīnāṃ ca jātayaḥ 14
14. agnyādīnām yathā auṣṇyādi sarga ādau rūḍhim āgatam
hara ādīnām tathā karma dvijātīnām ca jātayaḥ
14. yathā agnyādīnām auṣṇyādi sarga ādau rūḍhim āgatam
tathā hara ādīnām karma ca dvijātīnām jātayaḥ
14. Just as heat and other qualities became established as the intrinsic nature of fire and other elements at the beginning of creation, so too are the actions (karma) of deities like Hara (Śiva) and the intrinsic natures (jāti) of the twice-born (dvija) established.
सर्गे प्ररूढिमायाते संकेतवशतः पृथक् ।
अनुभूतिफलाश्चर्याः कल्पिताः कल्पिताः स्वयम् ॥ १५ ॥
sarge prarūḍhimāyāte saṃketavaśataḥ pṛthak ,
anubhūtiphalāścaryāḥ kalpitāḥ kalpitāḥ svayam 15
15. sarge prarūḍhim āyāte saṅketa vaśataḥ pṛthak
anubhūti phala āścāryāḥ kalpitāḥ kalpitāḥ svayam
15. sarge prarūḍhim āyāte anubhūti phala āścāryāḥ
pṛthak saṅketa vaśataḥ svayam kalpitāḥ kalpitāḥ
15. Once creation (sarga) has become fully established, they (the intrinsic natures and actions) are repeatedly conceived and imagined individually, spontaneously and by convention, yielding astonishing results based on experience.
विदेहमुक्तविषयं तुर्यमौनमतो मया ।
नोक्तं तव परं मौनं सदेहस्य रघूद्वह ॥ १६ ॥
videhamuktaviṣayaṃ turyamaunamato mayā ,
noktaṃ tava paraṃ maunaṃ sadehasya raghūdvaha 16
16. videhamukta viṣayam turya maunam ataḥ mayā na
uktam tava param maunam sadehasya raghūdvaha
16. raghūdvaha ataḥ mayā tava videhamuktaviṣayam
turyamaunam sadehasya param maunam na uktam
16. O upholder of the Raghu lineage (Raghuudvaha), therefore, I have not described to you the silence of the fourth state (turiya mauna), which pertains to the bodilessly liberated (videhamukta), as the supreme silence (mauna) for one who is still embodied.
खादप्यतितरामच्छमात्माकाशं चिदात्मकम् ।
तत्ताप्राप्तिः परं श्रेयः सा कथं प्राप्यते श्रृणु ॥ १७ ॥
khādapyatitarāmacchamātmākāśaṃ cidātmakam ,
tattāprāptiḥ paraṃ śreyaḥ sā kathaṃ prāpyate śrṛṇu 17
17. khāt api atitarām accham ātmākāśam cidātmakam
tat-tāprāptiḥ param śreyaḥ sā katham prāpyate śṛṇu
17. ātmākāśam cidātmakam khāt api atitarām accham
tat-tāprāptiḥ param śreyaḥ sā katham prāpyate śṛṇu
17. The Self (ātman), which is by nature consciousness, is like space and is exceedingly pure, even purer than (physical) space itself. The attainment of that state is the supreme good. Listen, how that is attained.
सम्यग्ज्ञानावबोधेन नित्यमेकसमाधिना ।
संख्ययैवावबुद्धा ये ते स्मृताः सांख्ययोगिनः ॥ १८ ॥
samyagjñānāvabodhena nityamekasamādhinā ,
saṃkhyayaivāvabuddhā ye te smṛtāḥ sāṃkhyayoginaḥ 18
18. samyagjñānāvabodhena nityam ekasamādhinā saṃkhyayā
eva avabuddhāḥ ye te smṛtāḥ sāṃkhyayoginaḥ
18. ye samyagjñānāvabodhena nityam ekasamādhinā
saṃkhyayā eva avabuddhāḥ te sāṃkhyayoginaḥ smṛtāḥ
18. Those who have achieved realization through perfect knowledge and constant one-pointed meditation (samādhi), solely by means of analytical discrimination (saṃkhyā), are known as Sāṅkhya yogis.
प्राणाद्यनिलसंशान्तौ युक्त्या ये पदमागताः ।
अनामयमनाद्यन्तं ते स्मृता योगयोगिनः ॥ १९ ॥
prāṇādyanilasaṃśāntau yuktyā ye padamāgatāḥ ,
anāmayamanādyantaṃ te smṛtā yogayoginaḥ 19
19. prāṇādyanilasaṃśāntau yuktyā ye padam āgatāḥ
anāmayam anādyantam te smṛtāḥ yogayoginaḥ
19. ye yuktyā prāṇādyanilasaṃśāntau anāmayam
anādyantam padam āgatāḥ te yogayoginaḥ smṛtāḥ
19. Those who, by means of a proper method (yukti), have attained the state (pada) that is free from suffering (anāmaya) and without beginning or end, through the complete calming of prāṇa and other vital energies, are known as Yoga yogis.
उपादेयं तु सर्वेषां शान्तं पदमकृत्रिमम् ।
तत्केचित्संख्यया प्राप्ताः केचिद्योगेन देहतः ॥ २० ॥
upādeyaṃ tu sarveṣāṃ śāntaṃ padamakṛtrimam ,
tatkecitsaṃkhyayā prāptāḥ kecidyogena dehataḥ 20
20. upādeyam tu sarveṣām śāntam padam akṛtrimam tat
kecit saṃkhyayā prāptāḥ kecit yogena dehataḥ
20. śāntam akṛtrimam padam tu sarveṣām upādeyam tat
kecit saṃkhyayā prāptāḥ kecit yogena dehataḥ
20. Indeed, the peaceful and natural (akṛtrima) state is desirable for all. Some attain that (state) through analytical discrimination (saṃkhyā), and others attain it through yoga (yoga), while still embodied.
एकं सांख्यं च योगं च यः पश्यति स पश्यति ।
यत्सांख्यैः प्राप्यते स्थानं परं योगैस्तदेव हि ॥ २१ ॥
ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ,
yatsāṃkhyaiḥ prāpyate sthānaṃ paraṃ yogaistadeva hi 21
21. ekam sāṅkhyam ca yogam ca yaḥ paśyati saḥ paśyati yat
sāṅkhyaiḥ prāpyate sthānam param yogaiḥ tat eva hi
21. yaḥ ekam sāṅkhyam ca yogam ca paśyati saḥ paśyati yat
param sthānam sāṅkhyaiḥ prāpyate tat eva hi yogaiḥ
21. One who sees Sāṅkhya and Yoga as a single path, truly sees. The supreme state that is attained by followers of Sāṅkhya is indeed also attained by followers of Yoga.
यत्र प्राणमनोवृत्तिरत्यन्तं नोपलभ्यते ।
वासनावागुरोत्क्रान्ता तद्विद्धि परमं पदम् ॥ २२ ॥
yatra prāṇamanovṛttiratyantaṃ nopalabhyate ,
vāsanāvāgurotkrāntā tadviddhi paramaṃ padam 22
22. yatra prāṇamanovṛttiḥ atyantam na upalabhyate
vāsanāvāgurā utkrāntā tat viddhi paramam padam
22. yatra prāṇamanovṛttiḥ atyantam na upalabhyate
vāsanāvāgurā utkrāntā tat paramam padam viddhi
22. Where the activity of the vital breath (prāṇa) and mind (manas) is absolutely not perceived, and one has transcended the snare of latent desires (vāsanā), know that to be the supreme state (pada).
वासनां चित्तमेवाहुः कारणं तद्धि संसृतेः ।
तदकारणतामेति विलीयोभयकर्मसु ॥ २३ ॥
vāsanāṃ cittamevāhuḥ kāraṇaṃ taddhi saṃsṛteḥ ,
tadakāraṇatāmeti vilīyobhayakarmasu 23
23. vāsanām cittam eva āhuḥ kāraṇam tat hi saṃsṛteḥ
tat akāraṇatām eti vilīya ubhaya karmasu
23. āhuḥ vāsanām cittam eva hi tat saṃsṛteḥ kāraṇam
tat ubhaya karmasu vilīya akāraṇatām eti
23. They declare latent desires (vāsanā) to be the mind (citta) itself, for that indeed is the cause of transmigration (saṃsāra). When it (the mind with its desires) dissolves through both types of actions (merit and demerit), it attains a state of causelessness.
मनः पश्यति वै देहं बालो वेतालकं यथा ।
स्वात्मानं विलयं नीत्वा न भूयस्तं प्रपश्यति ॥ २४ ॥
manaḥ paśyati vai dehaṃ bālo vetālakaṃ yathā ,
svātmānaṃ vilayaṃ nītvā na bhūyastaṃ prapaśyati 24
24. manaḥ paśyati vai deham bālaḥ vetālakam yathā
svātmānam vilayam nītvā na bhūyaḥ tam prapaśyati
24. manaḥ vai deham paśyati yathā bālaḥ vetālakam
svātmānam vilayam nītvā bhūyaḥ tam na prapaśyati
24. The mind (manas) truly perceives the body, just as a child perceives a goblin (vetālaka). However, having led its own self (svātman) to dissolution, it no longer sees that (body).
मनो मुधैवाभ्युदितमसदेवानवेक्षणात् ।
स्वप्ने स्वमरणाकारं प्रेक्ष्यमाणं न विद्यते ॥ २५ ॥
mano mudhaivābhyuditamasadevānavekṣaṇāt ,
svapne svamaraṇākāraṃ prekṣyamāṇaṃ na vidyate 25
25. manaḥ mudhā eva abhyuditam asat eva anavekṣaṇāt |
svapne sva-maraṇa-ākāram prekṣyamāṇam na vidyate ||
25. asat eva anavekṣaṇāt manaḥ mudhā eva abhyuditam.
svapne sva-maraṇa-ākāram prekṣyamāṇam na vidyate.
25. The mind arises fruitlessly, merely from the failure to discern the unreal. Just as in a dream, one might perceive a form resembling one's own death, yet that perceived form does not truly exist.
मनोभवस्तु संसारः क्व ममाहं क्व संततिः ।
उपदेश्योपदेशादिबन्धमोक्षौ च तत्कुतः ॥ २६ ॥
manobhavastu saṃsāraḥ kva mamāhaṃ kva saṃtatiḥ ,
upadeśyopadeśādibandhamokṣau ca tatkutaḥ 26
26. manaḥ-bhavaḥ tu saṃsāraḥ kva mama aham kva santatiḥ
| upadeśya-upadeśa-ādi-bandha-mokṣau ca tat kutaḥ ||
26. saṃsāraḥ tu manaḥ-bhavaḥ.
mama aham kva,
santatiḥ kva? ca tat upadeśya-upadeśa-ādi-bandha-mokṣau kutaḥ?
26. This cycle of worldly existence (saṃsāra) is merely a creation of the mind. So, where is any distinct 'I' for me, and where is progeny? From what source, then, could concepts like the disciple, instruction, bondage, or final liberation (mokṣa) arise?
एकतत्त्वघनाभ्यासः प्राणानां विलयस्तथा ।
मनोविनिग्रहश्चेति मोक्षशब्दार्थसंग्रहः ॥ २७ ॥
ekatattvaghanābhyāsaḥ prāṇānāṃ vilayastathā ,
manovinigrahaśceti mokṣaśabdārthasaṃgrahaḥ 27
27. eka-tattva-ghana-abhyāsaḥ prāṇānām vilayaḥ tathā |
manaḥ-vinigrahaḥ ca iti mokṣa-śabda-artha-saṅgrahaḥ ||
27. eka-tattva-ghana-abhyāsaḥ,
tathā prāṇānām vilayaḥ,
ca manaḥ-vinigrahaḥ - iti mokṣa-śabda-artha-saṅgrahaḥ.
27. Intense practice focused on a single principle (ekatattva), coupled with the dissolution of the vital breaths (prāṇas), and the complete restraint of the mind – this, concisely, is the comprehensive meaning of the word final liberation (mokṣa).
श्रीराम उवाच ।
यदि हि प्राणविलयो मुने मोक्षस्य कारणम् ।
मृता एव विमुच्यन्ते तन्मन्ये सर्वजन्तवः ॥ २८ ॥
śrīrāma uvāca ,
yadi hi prāṇavilayo mune mokṣasya kāraṇam ,
mṛtā eva vimucyante tanmanye sarvajantavaḥ 28
28. śrīrāma uvāca | yadi hi prāṇa-vilayaḥ mune mokṣasya
kāraṇam | mṛtāḥ eva vimucyante tat manye sarva-jantavaḥ ||
28. śrīrāma uvāca mune,
yadi hi prāṇa-vilayaḥ mokṣasya kāraṇam,
tat sarva-jantavaḥ mṛtāḥ eva vimucyante manye.
28. Śrī Rāma said: O sage, if indeed the dissolution of the vital breaths (prāṇas) is the cause of final liberation (mokṣa), then I believe all creatures are liberated simply by dying.
श्रीवसिष्ठ उवाच ।
त्रिष्वेतेषु प्रयोगेषु मनःप्रशमनं वरम् ।
साध्यं विद्धि तदेवाशु यथा भवति तच्छिवम् ॥ २९ ॥
śrīvasiṣṭha uvāca ,
triṣveteṣu prayogeṣu manaḥpraśamanaṃ varam ,
sādhyaṃ viddhi tadevāśu yathā bhavati tacchivam 29
29. śrīvasiṣṭhaḥ uvāca triṣu eteṣu prayogeṣu manaḥ praśamanam
varam sādhyam viddhi tat eva āśu yathā bhavati tat śivam
29. śrīvasiṣṭhaḥ uvāca eteṣu triṣu prayogeṣu manaḥ praśamanam
varam tat eva āśu sādhyam viddhi yathā tat śivam bhavati
29. Sri Vasiṣṭha said: Among these three methods, the calming of the mind (manas) is the best. Understand that this (calming) is quickly achievable, leading to auspiciousness.
यदा निर्वाणनं प्राणास्त्यजन्तीदं शरीरकम् ।
तदानुभूय तन्मात्रैर्यान्ति व्योमनि संगमम् ॥ ३० ॥
yadā nirvāṇanaṃ prāṇāstyajantīdaṃ śarīrakam ,
tadānubhūya tanmātrairyānti vyomani saṃgamam 30
30. yadā nirvāṇanam prāṇāḥ tyajanti idam śarīrakam
tadā anubhūya tanmātraiḥ yānti vyomani saṃgamam
30. yadā prāṇāḥ nirvāṇanam idam śarīrakam tyajanti
tadā tanmātraiḥ anubhūya vyomani saṃgamam yānti
30. When the vital breaths (prāṇas) reach a state of cessation (nirvāṇa) and abandon this body, they then, having experienced through the subtle elements (tanmātras), attain union in space (vyoman).
वासनासात्मकान्येव विद्धि तन्मात्रकाणि वै ।
तदात्मकैर्मनोवद्भिः प्राणैः श्लिष्यन्ति नेतरैः ॥ ३१ ॥
vāsanāsātmakānyeva viddhi tanmātrakāṇi vai ,
tadātmakairmanovadbhiḥ prāṇaiḥ śliṣyanti netaraiḥ 31
31. vāsanāsātmakāni eva viddhi tanmātrakāṇi vai
tad-ātmakaiḥ manovadbhiḥ prāṇaiḥ śliṣyanti na itaraiḥ
31. tanmātrakāṇi vai vāsanāsātmakāni eva viddhi
tad-ātmakaiḥ manovadbhiḥ prāṇaiḥ śliṣyanti na itaraiḥ
31. Know that the subtle elements (tanmātras) are indeed of the nature of residual impressions (vāsanās). The vital breaths (prāṇas), being endowed with mind (manas) and thus being of that very nature, unite with these (tanmātras), and not with other (types of prāṇas or elements).
सवासनास्तूत्पद्यन्ते प्राणा मुञ्चन्ति देहकम् ।
तद्व्योमवायुसंश्लेषं यान्ति दुःखाय गन्धवत् ॥ ३२ ॥
savāsanāstūtpadyante prāṇā muñcanti dehakam ,
tadvyomavāyusaṃśleṣaṃ yānti duḥkhāya gandhavat 32
32. savāsanāḥ tu utpadyante prāṇāḥ muñcanti dehakm
tat vyomavāyusaṃśleṣam yānti duḥkhāya gandhavat
32. tu savāsanāḥ prāṇāḥ utpadyante dehakm muñcanti
duḥkhāya gandhavat tat vyomavāyusaṃśleṣam yānti
32. But the vital breaths (prāṇas) that are endowed with residual impressions (vāsanās) are born and then abandon the body; they go into conjunction with space (vyoman) and air, like a scent (is carried by air), leading to suffering.
मनः साम्बुरिवाम्भोधौ न शाम्यति सवासनम् ।
नामनस्काः संभवन्ति प्राणाः सूर्य इव त्विषः ॥ ३३ ॥
manaḥ sāmburivāmbhodhau na śāmyati savāsanam ,
nāmanaskāḥ saṃbhavanti prāṇāḥ sūrya iva tviṣaḥ 33
33. manaḥ sa-ambuḥ iva ambhodhau na śāmyati sa-vāsanam
nāmanaskāḥ saṃbhavanti prāṇāḥ sūryaḥ iva tviṣaḥ
33. manaḥ sa-vāsanam na śāmyati sa-ambuḥ iva ambhodhau
prāṇāḥ nāmanaskāḥ saṃbhavanti sūryaḥ iva tviṣaḥ
33. The mind (manas), burdened with its latent impressions (vāsanā), does not become tranquil, just as water in the ocean does not become tranquil. Similarly, the vital energies (prāṇa) cannot exist without the mind (manas), just as the sun's rays cannot exist without the sun.
न जहाति मनः प्राणान्विना ज्ञानेन कर्हिचित् ।
तृणान्तरेणैव विना तृणाङ्गमिव तित्तिरिः ॥ ३४ ॥
na jahāti manaḥ prāṇānvinā jñānena karhicit ,
tṛṇāntareṇaiva vinā tṛṇāṅgamiva tittiriḥ 34
34. na jahāti manaḥ prāṇān vinā jñānena karhicit
tṛṇa-antareṇa eva vinā tṛṇa-aṅgam iva tittiriḥ
34. manaḥ jñānena vinā karhicit prāṇān na jahāti
tittiriḥ iva tṛṇa-antareṇa eva vinā tṛṇa-aṅgam
34. The mind (manas) never abandons the vital energies (prāṇa) without true knowledge (jñāna). It is exactly like a partridge (tittiri), which does not release one blade of grass (tṛṇāṅga) unless it can grasp another blade of grass (tṛṇāntara).
ज्ञानादवासनीभावं स्वनाशं प्राप्नुयान्मनः ।
प्राणात्स्पदं च नादत्ते ततः शान्तिर्हि शिष्यते ॥ ३५ ॥
jñānādavāsanībhāvaṃ svanāśaṃ prāpnuyānmanaḥ ,
prāṇātspadaṃ ca nādatte tataḥ śāntirhi śiṣyate 35
35. jñānāt a-vāsanībhāvam sva-nāśam prāpnuyāt manaḥ
prāṇāt spadam ca na ādatte tataḥ śāntiḥ hi śiṣyate
35. manaḥ jñānāt a-vāsanībhāvam sva-nāśam prāpnuyāt ca
prāṇāt spadam na ādatte tataḥ hi śāntiḥ śiṣyate
35. Through knowledge (jñāna), the mind (manas) can achieve a state free from latent impressions (vāsanā) and its own cessation. (Once this happens), it (the mind) no longer draws its activity (spada) from the vital energies (prāṇa). Therefore, only true peace (śānti) remains.
ज्ञानात्सर्वपदार्थानामसत्त्वं समुदेत्यलम् ।
ततोऽङ्ग वासनानाशाद्वियोगः प्राणचेतसोः ॥ ३६ ॥
jñānātsarvapadārthānāmasattvaṃ samudetyalam ,
tato'ṅga vāsanānāśādviyogaḥ prāṇacetasoḥ 36
36. jñānāt sarva-padārthānām a-sattvam sam-ud-eti alam
tataḥ aṅga vāsanā-nāśāt viyogaḥ prāṇa-cetasoḥ
36. jñānāt sarva-padārthānām a-sattvam alam sam-ud-eti
tataḥ aṅga vāsanā-nāśāt prāṇa-cetasoḥ viyogaḥ
36. Through knowledge (jñāna), the complete unreality (asattva) of all objects (padārtha) fully arises. Then, O dear one, from the destruction of latent impressions (vāsanā-nāśa), comes the separation of the vital energies (prāṇa) and the mind (cetas).
ततो न पश्यति मनः प्रशान्तं देहतां पुनः ।
स्वनाशेन पदं प्राप्तं वासनैव मनो विदुः ॥ ३७ ॥
tato na paśyati manaḥ praśāntaṃ dehatāṃ punaḥ ,
svanāśena padaṃ prāptaṃ vāsanaiva mano viduḥ 37
37. tataḥ na paśyati manaḥ praśāntaṃ dehatāṃ punaḥ
svanāśena padaṃ prāptaṃ vāsanā eva manaḥ viduḥ
37. tataḥ praśāntaṃ manaḥ punaḥ dehatāṃ na paśyati
vāsanā eva manaḥ svanāśena padaṃ prāptaṃ viduḥ
37. Then, the pacified mind (manaḥ) no longer perceives itself as a bodily form. Sages understand the mind (manaḥ) as merely a collection of latent impressions (vāsanā), which, through its own dissolution, has attained its true state (pada).
चेतो हि वासनामात्रं तदभावे परं पदम् ।
तत्त्वं संपद्यते ज्ञानं ज्ञानमाहुर्विचारणम् ॥ ३८ ॥
ceto hi vāsanāmātraṃ tadabhāve paraṃ padam ,
tattvaṃ saṃpadyate jñānaṃ jñānamāhurvicāraṇam 38
38. cetaḥ hi vāsanāmātram tat-abhāve paraṃ padam
tattvam saṃpadyate jñānam jñānam āhuḥ vicāraṇam
38. hi cetaḥ vāsanāmātram tat-abhāve paraṃ padam
tattvam jñānam saṃpadyate jñānam vicāraṇam āhuḥ
38. Indeed, the mind (cetaḥ) is nothing but latent impressions (vāsanā). In the absence of these impressions, the supreme state (pada) is realized. This ultimate reality (tattvam) transforms into knowledge (jñāna), and they declare that true knowledge (jñāna) is (self-)inquiry.
इत्यस्याः संसृते राम पर्यन्तः संप्रवर्तते ।
स्वयं विवेकमात्रेण रज्जुसर्पभ्रमाकृतेः ॥ ३९ ॥
ityasyāḥ saṃsṛte rāma paryantaḥ saṃpravartate ,
svayaṃ vivekamātreṇa rajjusarpabhramākṛteḥ 39
39. iti asyāḥ saṃsṛte rāma paryantaḥ saṃpravartate
svayam vivekamātreṇa rajjusarpabhramākṛteḥ
39. rāma iti asyāḥ saṃsṛte paryantaḥ svayam
vivekamātreṇa rajjusarpabhramākṛteḥ saṃpravartate
39. Thus, O Rama, this cycle of transmigration (saṃsāra) ceases to operate. This occurs by one's own mere discrimination, just as the illusion of a snake is dispelled by realizing it is merely a rope.
एकार्थाभ्यसनप्राणरोधचेतःपरिक्षयाः ।
एकस्मिन्नेव संसिद्धे संसिद्ध्यन्ति परस्परम् ॥ ४० ॥
ekārthābhyasanaprāṇarodhacetaḥparikṣayāḥ ,
ekasminneva saṃsiddhe saṃsiddhyanti parasparam 40
40. ekārthābhyasana-prāṇarodha-cetaḥparikṣayāḥ
ekasmin eva saṃsiddhe saṃsiddhyanti parasparam
40. ekārthābhyasana-prāṇarodha-cetaḥparikṣayāḥ
ekasmin eva saṃsiddhe parasparam saṃsiddhyanti
40. The practices of focused meditation on a single object (ekārtha-abhyasana), breath control (prāṇarodha), and the complete dissolution of the mind (cetaḥparikṣayāḥ) - when any one of these is perfectly accomplished, they all become mutually perfected.
तालवृन्तस्य संस्पन्दे शान्ते शान्तो यथानिलः ।
प्राणानिलपरिस्पन्दे शान्ते शान्तं तथा मनः ॥ ४१ ॥
tālavṛntasya saṃspande śānte śānto yathānilaḥ ,
prāṇānilaparispande śānte śāntaṃ tathā manaḥ 41
41. tālavṛntasya saṃspande śānte śāntaḥ yathā anilaḥ
| prāṇānilaparispande śānte śāntam tathā manaḥ ||
41. yathā tālavṛntasya saṃspande śānte anilaḥ śāntaḥ
tathā prāṇānilaparispande śānte manaḥ śāntam
41. Just as the air becomes still when the movement of a hand-fan ceases, similarly the mind becomes still when the agitation of the vital breath ceases.
प्राणः शरीरविलये प्रयाति व्योमवायुताम् ।
यथा वासितमेवेदं सर्वं पश्यति तत्र वा ॥ ४२ ॥
prāṇaḥ śarīravilaye prayāti vyomavāyutām ,
yathā vāsitamevedaṃ sarvaṃ paśyati tatra vā 42
42. prāṇaḥ śarīravilaye prayāti vyomavāyutām | yathā
vāsitam eva idam sarvam paśyati tatra vā ||
42. śarīravilaye prāṇaḥ vyomavāyutām prayāti
yathā vāsitam eva idam tatra sarvam vā paśyati
42. Upon the dissolution of the body, the vital breath attains the state of cosmic air. In that state, the being, imbued with its impressions, perceives everything.
यथा विदेहाः पश्यन्ति प्राणा व्योमनि देहकम् ।
समनस्कास्तथाचारं सर्वं चानुभवन्ति ते ॥ ४३ ॥
yathā videhāḥ paśyanti prāṇā vyomani dehakam ,
samanaskāstathācāraṃ sarvaṃ cānubhavanti te 43
43. yathā videhāḥ paśyanti prāṇāḥ vyomani dehakam |
samanaskāḥ tathā ācāram sarvam ca anubhavanti te ||
43. yathā videhāḥ prāṇāḥ vyomani dehakam paśyanti
tathā te samanaskāḥ sarvam ācāram ca anubhavanti
43. Just as the disembodied ones, existing as vital breaths in space, perceive the body, and being endowed with mind, they experience all their past actions.
शान्ते वातपरिस्पन्दे यथा गन्धः प्रशाम्यति ।
तथा शान्ते मनःस्पन्दे शाम्यन्ति प्राणवायवः ॥ ४४ ॥
śānte vātaparispande yathā gandhaḥ praśāmyati ,
tathā śānte manaḥspande śāmyanti prāṇavāyavaḥ 44
44. śānte vātaparispande yathā gandhaḥ praśāmyati |
tathā śānte manaḥspande śāmyanti prāṇavāyavaḥ ||
44. yathā vātaparispande śānte gandhaḥ praśāmyati
tathā manaḥspande śānte prāṇavāyavaḥ śāmyanti
44. Just as a fragrance subsides when the movement of the air ceases, similarly, the vital breaths subside when the agitation of the mind ceases.
अविनाभाविनी नित्यं जन्तूनां प्राणचेतसी ।
कुसुमामोदवन्मिश्रे तिलतैले इव स्थिते ॥ ४५ ॥
avinābhāvinī nityaṃ jantūnāṃ prāṇacetasī ,
kusumāmodavanmiśre tilataile iva sthite 45
45. avinābhāvinī nityam jantūnām prāṇacetasī
kusumāmodavat miśre tilataile iva sthite
45. jantūnām prāṇacetasī nityam avinābhāvinī
kusumāmodavat tilataile iva miśre sthite
45. The life-breath (prāṇa) and the mind (manas) of living beings are eternally inseparable and exist intertwined, just as fragrance is inherently mixed with a flower, and oil is inherent in sesame.
मनसः स्पन्दनं प्राणः प्राणस्य स्पन्दनं मनः ।
एतौ विहरतो नित्यमन्योन्यं रथसारथी ॥ ४६ ॥
manasaḥ spandanaṃ prāṇaḥ prāṇasya spandanaṃ manaḥ ,
etau viharato nityamanyonyaṃ rathasārathī 46
46. manasaḥ spandanam prāṇaḥ prāṇasya spandanam
manaḥ etau viharataḥ nityam anyonyam rathasārathī
46. manasaḥ spandanam prāṇaḥ; prāṇasya spandanam manaḥ.
etau nityam anyonyam rathasārathī viharataḥ.
46. The vibration of the mind (manas) is the life-breath (prāṇa), and the vibration of the life-breath (prāṇa) is the mind (manas). These two, prāṇa and manas, constantly move about together, mutually acting as the chariot and the charioteer.
आधाराधेयवच्चैतावेकाभावे विनश्यतः ।
कुरुतश्च स्वनाशेन कार्यं मोक्षाख्यमुत्तमम् ॥ ४७ ॥
ādhārādheyavaccaitāvekābhāve vinaśyataḥ ,
kurutaśca svanāśena kāryaṃ mokṣākhyamuttamam 47
47. ādhārādheyavat ca etau ekābhāve vinaśyataḥ
kurutaḥ ca svanāśena kāryam mokṣākhyam uttamam
47. etau ca ādhārādheyavat ekābhāve vinaśyataḥ.
ca svanāśena mokṣākhyam uttamam kāryam kurutaḥ.
47. These two (prāṇa and manas), like a container and its contents, perish in the absence of one another. And by their own dissolution, they achieve the supreme goal named final liberation (mokṣa).
एकतत्त्वघनाभ्यासाच्छान्तं शाम्यत्यलं मनः ।
तल्लीनत्वात्स्वभावस्य तेन प्राणोऽपि शाम्यति ॥ ४८ ॥
ekatattvaghanābhyāsācchāntaṃ śāmyatyalaṃ manaḥ ,
tallīnatvātsvabhāvasya tena prāṇo'pi śāmyati 48
48. ekatatvaghanābhyāsāt śāntam śāmyati alam manaḥ
tatlīnatvāt svabhāvasya tena prāṇaḥ api śāmyati
48. ekatatvaghanābhyāsāt manaḥ śāntam alam śāmyati.
tena svabhāvasya tatlīnatvāt prāṇaḥ api śāmyati.
48. Through the intense practice of a single principle (ekatattva), the mind (manas) becomes completely calm and ceases its activity. Consequently, because of the absorption of its own nature into that principle, the life-breath (prāṇa) also ceases.
विचार्य यदनन्तात्मतत्त्वं तन्मयतां नय ।
मनस्ततस्तल्लयेन तदेव भवति स्थिरम् ॥ ४९ ॥
vicārya yadanantātmatattvaṃ tanmayatāṃ naya ,
manastatastallayena tadeva bhavati sthiram 49
49. vicārya yat anantātmatattvam tanmayatām naya
manaḥ tataḥ tallayena tat eva bhavati sthiram
49. yat anantātmatattvam vicārya tanmayatām naya
manaḥ tataḥ tallayena tat eva sthiram bhavati
49. Carefully reflecting upon the truth of the infinite self (ātman), lead your mind to become one with it. Then, through its complete absorption into that (ātman), the mind indeed becomes steady.
यदेवातितरां श्रेयोऽनुपलम्भोपलम्भयोः ।
द्वयोरप्यसतोस्तत्र शेषे वापि स्थिरो भव ॥ ५० ॥
yadevātitarāṃ śreyo'nupalambhopalambhayoḥ ,
dvayorapyasatostatra śeṣe vāpi sthiro bhava 50
50. yat eva atitarām śreyaḥ anupalambhopalambhayoḥ
dvayoḥ api asatoḥ tatra śeṣe vā api sthiraḥ bhava
50. yat eva atitarām śreyaḥ anupalambhopalambhayoḥ
dvayoḥ api asatoḥ tatra śeṣe vā api sthiraḥ bhava
50. Whatever is exceedingly superior between the two, non-perception and perception, both of which are unreal, in that very remainder (that transcends them), be steady.
एकस्मिन्सुदृढे तत्त्वे तावद्भावं विभावयेत् ।
भावोऽभावत्वमायाति स्वभ्यासाद्यावदाततम् ॥ ५१ ॥
ekasminsudṛḍhe tattve tāvadbhāvaṃ vibhāvayet ,
bhāvo'bhāvatvamāyāti svabhyāsādyāvadātatam 51
51. ekasmin sudṛḍhe tattve tāvat bhāvam vibhāvayet
bhāvaḥ abhāvatvam āyāti svabhyāsāt yāvat ātatam
51. ekasmin sudṛḍhe tattve tāvat bhāvam vibhāvayet
svabhyāsāt bhāvaḥ abhāvatvam yāvat ātatam āyāti
51. One should contemplate a particular mental state (bhāva) regarding a single, very firm principle (tattva). Through one's own diligent practice (abhyāsa), that mental state (bhāva) eventually attains the state of non-existence (abhāvatva), becoming thoroughly dissolved.
प्रत्याहारवतां चेतः स्वयं भोग्यक्षयादिव ।
विलीयते सह प्राणैः परमेवावशिष्यते ॥ ५२ ॥
pratyāhāravatāṃ cetaḥ svayaṃ bhogyakṣayādiva ,
vilīyate saha prāṇaiḥ paramevāvaśiṣyate 52
52. pratyāhāravatām cetaḥ svayam bhogyakṣayāt iva
vilīyate saha prāṇaiḥ param eva avaśiṣyate
52. pratyāhāravatām cetaḥ svayam bhogyakṣayāt iva
prāṇaiḥ saha vilīyate param eva avaśiṣyate
52. For those who practice sense withdrawal (pratyāhāra), the mind (cetaḥ) spontaneously dissolves, as if from the cessation of objects of enjoyment, along with the vital breaths (prāṇa). Only the Supreme (param) then remains.
यदेकतानं भवति चेतस्तद्भवति क्षणात् ।
शान्ताशेषविशेषौघं चिराभ्यासस्वभावतः ॥ ५३ ॥
yadekatānaṃ bhavati cetastadbhavati kṣaṇāt ,
śāntāśeṣaviśeṣaughaṃ cirābhyāsasvabhāvataḥ 53
53. yat ekatānam bhavati cetaḥ tat bhavati kṣaṇāt
śāntāśeṣaviśeṣaugham cirābhyāsasvabhāvataḥ
53. yat cetaḥ ekatānam bhavati tat kṣaṇāt
śāntāśeṣaviśeṣaugham bhavati cirābhyāsasvabhāvataḥ
53. When the mind (cetas) becomes single-pointed, it instantly transforms into a state where all distinctions (viśeṣa) are completely pacified, a characteristic nature (svabhāva) attained through prolonged practice (abhyāsa).
अविद्येयं तु नास्तीति बुद्ध्वा युक्तियुतं धिया ।
ज्ञानादेव परावाप्तिस्तदभ्यासस्ततः परम् ॥ ५४ ॥
avidyeyaṃ tu nāstīti buddhvā yuktiyutaṃ dhiyā ,
jñānādeva parāvāptistadabhyāsastataḥ param 54
54. avidyā iyam tu na asti iti buddhvā yuktiyutam dhiyā
jñānāt eva parāvāptiḥ tat abhyāsaḥ tataḥ param
54. iyam avidyā na asti iti dhiyā yuktiyutam buddhvā jñānāt
eva parāvāptiḥ (bhavati) tataḥ tat abhyāsaḥ param (bhavati)
54. Having logically comprehended with intelligence (dhī) that this ignorance (avidyā) does not truly exist, supreme attainment (parāvāpti) comes from knowledge (jñāna) alone. Therefore, the diligent practice (abhyāsa) of that (knowledge) is of utmost importance.
चित्ते शान्ते शाम्यतीयं संसारमृगतृष्णिका ।
जरामुपगते मेघे मिहिका तन्मयी यथा ॥ ५५ ॥
citte śānte śāmyatīyaṃ saṃsāramṛgatṛṣṇikā ,
jarāmupagate meghe mihikā tanmayī yathā 55
55. citte śānte śāmyati iyam saṃsāramṛgatṛṣṇikā
jarām upagate meghe mihikā tanmayī yathā
55. citte śānte iyam saṃsāramṛgatṛṣṇikā śāmyati yathā
meghe jarām upagate tanmayī mihikā (śāmyati)
55. When the mind (citta) is tranquil, this mirage of worldly existence (saṃsāra-mṛgatṛṣṇikā) subsides, just as (yathā) mist (mihikā), being one with the cloud (tanmayī), disappears when the cloud (megha) reaches its end (jarām upagate).
चित्तमात्रमविद्येति कुरु तेनैव तत्क्षयम् ।
तद्रूपं राम चित्तात्मा नाभावो हि परं पदम् ॥ ५६ ॥
cittamātramavidyeti kuru tenaiva tatkṣayam ,
tadrūpaṃ rāma cittātmā nābhāvo hi paraṃ padam 56
56. cittamātram avidyā iti kuru tena eva tat kṣayam
tat rūpam rāma cittātmā na abhāvaḥ hi param padam
56. Rāma,
avidyā cittamātram iti kuru.
tena eva tat kṣayam (bhavati).
tat rūpam cittātmā (asti).
hi abhāvaḥ param padam na (asti).
56. Consider that ignorance (avidyā) is merely the mind (citta); by this very understanding, bring about its destruction. O Rāma, its true nature (rūpa) is the self (ātman) of the mind (citta); for (hi) mere non-existence (abhāva) is not the supreme state (param padam).
मुहूर्तमेव निर्वाणं यदि चेतः परे पदे ।
तत्तत्परिणतं विद्धि तत्रैवास्वादमागतम् ॥ ५७ ॥
muhūrtameva nirvāṇaṃ yadi cetaḥ pare pade ,
tattatpariṇataṃ viddhi tatraivāsvādamāgatam 57
57. muhūrtam eva nirvāṇam yadi cetaḥ pare pade tat
tat pariṇatam viddhi tatra eva āsvādam āgatam
57. yadi cetaḥ pare pade muhūrtam eva nirvāṇam,
tat tat pariṇatam,
tatra eva āsvādam āgatam viddhi.
57. If consciousness (cetas) rests even for a moment in the supreme state, know that this very state is matured final liberation (nirvāṇa), having attained its full experience there.
यदि सांख्येन विश्रान्तं चेतो योगेन वापि ते ।
क्षणं तत्सत्त्वतां यातं न भूय इह जायते ॥ ५८ ॥
yadi sāṃkhyena viśrāntaṃ ceto yogena vāpi te ,
kṣaṇaṃ tatsattvatāṃ yātaṃ na bhūya iha jāyate 58
58. yadi sāṅkhyena viśrāntam cetaḥ yogena vā api te
kṣaṇam tat sattvatām yātam na bhūyaḥ iha jāyate
58. yadi te cetaḥ sāṅkhyena vā api yogena viśrāntam,
kṣaṇam tat sattvatām yātam,
iha bhūyaḥ na jāyate.
58. If your consciousness (cetas) has become tranquil through Sāṅkhya or even through yoga (yoga), having attained the state of purity (sattvatā) even for a moment, it is not born again in this world (saṃsāra).
चेतो विगलिताविद्यं सत्त्वशब्देन कथ्यते ।
दग्धसंसारबीजं तन्न ददात्यन्तरं पुनः ॥ ५९ ॥
ceto vigalitāvidyaṃ sattvaśabdena kathyate ,
dagdhasaṃsārabījaṃ tanna dadātyantaraṃ punaḥ 59
59. cetaḥ vigalitāvidyam sattvaśabdena kathyate
dagdhasaṃsārabījam tat na dadāti antaram punaḥ
59. vigalitāvidyam cetaḥ sattvaśabdena kathyate.
dagdhasaṃsārabījam tat punaḥ antaram na dadāti.
59. Consciousness (cetas), when its ignorance (avidyā) has melted away, is described by the term "sattva". That consciousness, whose seeds of cyclic existence (saṃsāra) are burnt, does not produce another state of being again.
कश्चिद्विगलिताविद्यः सत्त्वस्थः शान्तवासनः ।
परं शून्योपमं सद्यो ज्योतिः पश्यति शाम्यति ॥ ६० ॥
kaścidvigalitāvidyaḥ sattvasthaḥ śāntavāsanaḥ ,
paraṃ śūnyopamaṃ sadyo jyotiḥ paśyati śāmyati 60
60. kaścit vigalitāvidyaḥ sattvasthaḥ śāntavāsanaḥ
param śūnya upamam sadyaḥ jyotiḥ paśyati śāmyati
60. kaścit vigalitāvidyaḥ sattvasthaḥ śāntavāsanaḥ sadyaḥ śūnya upamam param jyotiḥ paśyati,
(ca) śāmyati.
60. A certain person, whose ignorance (avidyā) has completely melted away, who is established in purity (sattva), and whose latent impressions (vāsanā) are tranquilized, immediately perceives the supreme light, which is comparable to emptiness, and attains perfect tranquility.
विगलितात्मपदं विगलन्मनः सुभग सत्त्वमितीह हि कथ्यते ।
न पुनरेति कलामलिनं पदं कनकतामिव ताम्रमुपागतम् ॥ ६१ ॥
vigalitātmapadaṃ vigalanmanaḥ subhaga sattvamitīha hi kathyate ,
na punareti kalāmalinaṃ padaṃ kanakatāmiva tāmramupāgatam 61
61. vigalitātmapadam vigalanmanaḥ
subhaga sattvam iti iha hi kathyate
na punar eti kalāmalinam
padam kanakatām iva tāmram upāgatam
61. subhaga vigalanmanaḥ iha hi vigalitātmapadam sattvam iti kathyate.
kalāmalinam padam punar na eti.
kanakatām iva tāmram upāgatam.
61. O blessed one, whose mind is dissolving (vigalanmanaḥ), here indeed, the state of the dissolved individual self (ātman) is referred to as 'pure being' (sattva). This (pure) state does not again fall into an impure condition, just as copper, having attained the state of gold, does not revert.

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 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 (current chapter) 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