योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-81
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श्रीवसिष्ठ उवाच ।
एतत्पञ्चकबीजं तु कुण्डलिन्यां तदन्तरे ।
प्राणमारुतरूपेण तस्यां स्फुरति सर्वदा ॥ १ ॥
एतत्पञ्चकबीजं तु कुण्डलिन्यां तदन्तरे ।
प्राणमारुतरूपेण तस्यां स्फुरति सर्वदा ॥ १ ॥
śrīvasiṣṭha uvāca ,
etatpañcakabījaṃ tu kuṇḍalinyāṃ tadantare ,
prāṇamārutarūpeṇa tasyāṃ sphurati sarvadā 1
etatpañcakabījaṃ tu kuṇḍalinyāṃ tadantare ,
prāṇamārutarūpeṇa tasyāṃ sphurati sarvadā 1
1.
śrīvasiṣṭha uvāca etat pañcakabījaṃ tu kuṇḍalinyām
tat antare prāṇamārutarūpeṇa tasyām sphurati sarvadā
tat antare prāṇamārutarūpeṇa tasyām sphurati sarvadā
1.
śrīvasiṣṭha uvāca tu etat pañcakabījaṃ tat antare
kuṇḍalinyām tasyām prāṇamārutarūpeṇa sarvadā sphurati
kuṇḍalinyām tasyām prāṇamārutarūpeṇa sarvadā sphurati
1.
Śrī Vasiṣṭha said: This very seed of the fivefold (elements or sense objects), indeed, manifests constantly within the kuṇḍalinī (kuṇḍalinī) as the form of the vital breath (prāṇa-māruta).
सान्तःकुण्डलिनीस्पन्दस्पर्शसंवित्कलामला ।
कलोक्ता कलनेनाशु कथिता चेतनेन चित् ॥ २ ॥
कलोक्ता कलनेनाशु कथिता चेतनेन चित् ॥ २ ॥
sāntaḥkuṇḍalinīspandasparśasaṃvitkalāmalā ,
kaloktā kalanenāśu kathitā cetanena cit 2
kaloktā kalanenāśu kathitā cetanena cit 2
2.
sāntaḥkuṇḍalinīspandaspraśasaṃvitkalamalā
kalā uktā kalanena āśu kathitā cetanena cit
kalā uktā kalanena āśu kathitā cetanena cit
2.
[sā] sāntaḥkuṇḍalinīspandaspraśasaṃvitkalamalā,
[sā] kalanena āśu kalā uktā [ca] cetanena cit kathitā
[sā] kalanena āśu kalā uktā [ca] cetanena cit kathitā
2.
Pure, endowed with the subtle essence (kalā) of consciousness (saṃvit) that arises from the touch of the inner vibration (spanda) of the kuṇḍalinī (kuṇḍalinī), she is spoken of as "kalā" due to her swift functioning, and by the conscious entity, she is called "cit" (consciousness).
जीवनाज्जीवतां याता मननाच्च मनःस्थिता ।
संकल्पाच्चैव संकल्पा बोधाद्बुद्धिरिति स्मृता ॥ ३ ॥
संकल्पाच्चैव संकल्पा बोधाद्बुद्धिरिति स्मृता ॥ ३ ॥
jīvanājjīvatāṃ yātā mananācca manaḥsthitā ,
saṃkalpāccaiva saṃkalpā bodhādbuddhiriti smṛtā 3
saṃkalpāccaiva saṃkalpā bodhādbuddhiriti smṛtā 3
3.
jīvanāt jīvatām yātā mananāt ca manaḥsthitā
saṃkalpāt ca eva saṃkalpā bodhāt buddhiḥ iti smṛtā
saṃkalpāt ca eva saṃkalpā bodhāt buddhiḥ iti smṛtā
3.
jīvanāt jīvatām yātā,
ca mananāt manaḥsthitā,
ca eva saṃkalpāt saṃkalpā,
[tathā] bodhāt buddhiḥ iti smṛtā
ca mananāt manaḥsthitā,
ca eva saṃkalpāt saṃkalpā,
[tathā] bodhāt buddhiḥ iti smṛtā
3.
From animating, she (consciousness) attains the state of a living being (jīva); from thinking, she becomes the mind (manas); and from resolve, she takes the form of intention (saṅkalpa); from understanding, she is known as the intellect (buddhi).
अहंकारात्मतां याता सैषा पुर्यष्टकाभिधा ।
स्थिता कुण्डलिनी देहे जीवशक्तिरनुत्तमा ॥ ४ ॥
स्थिता कुण्डलिनी देहे जीवशक्तिरनुत्तमा ॥ ४ ॥
ahaṃkārātmatāṃ yātā saiṣā puryaṣṭakābhidhā ,
sthitā kuṇḍalinī dehe jīvaśaktiranuttamā 4
sthitā kuṇḍalinī dehe jīvaśaktiranuttamā 4
4.
ahaṅkārātmatām yātā sā eṣā puryaṣṭakābhidhā
sthitā kuṇḍalinī dehe jīvaśaktiḥ anuttamā
sthitā kuṇḍalinī dehe jīvaśaktiḥ anuttamā
4.
eṣā anuttamā jīvaśaktiḥ kuṇḍalinī ahaṅkārātmatām
puryaṣṭakābhidhā yātā dehe sthitā sā
puryaṣṭakābhidhā yātā dehe sthitā sā
4.
This unsurpassed life-force (jīvaśakti), Kuṇḍalinī, resides in the body, having taken on the nature of ego (ahaṅkāra) and being known as the eight-fold city (puryaṣṭaka).
अपानतामुपागत्य सततं प्रवहत्यधः ।
समाना नाभिमध्यस्था उदानाख्योपरि स्थिता ॥ ५ ॥
समाना नाभिमध्यस्था उदानाख्योपरि स्थिता ॥ ५ ॥
apānatāmupāgatya satataṃ pravahatyadhaḥ ,
samānā nābhimadhyasthā udānākhyopari sthitā 5
samānā nābhimadhyasthā udānākhyopari sthitā 5
5.
apānatām upāgatya satatam pravahati adhaḥ
samānā nābhimadhyasthā udānākhyā upari sthitā
samānā nābhimadhyasthā udānākhyā upari sthitā
5.
apānatām upāgatya satatam adhaḥ pravahati
samānā nābhimadhyasthā udānākhyā upari sthitā
samānā nābhimadhyasthā udānākhyā upari sthitā
5.
Having assumed the state of apāna, it constantly flows downwards. The samāna (prāṇa) is located in the center of the navel, and the udāna (prāṇa) is situated above.
अधस्त्वपानरूपैव मध्ये सौम्यैव सर्वदा ।
पुष्टाप्युदानरूपैव पुंसः स्वस्यैव तिष्ठति ॥ ६ ॥
पुष्टाप्युदानरूपैव पुंसः स्वस्यैव तिष्ठति ॥ ६ ॥
adhastvapānarūpaiva madhye saumyaiva sarvadā ,
puṣṭāpyudānarūpaiva puṃsaḥ svasyaiva tiṣṭhati 6
puṣṭāpyudānarūpaiva puṃsaḥ svasyaiva tiṣṭhati 6
6.
adhaḥ tu apānarūpā eva madhye saumyā eva sarvadā
puṣṭā api udānarūpā eva puṃsaḥ svasya eva tiṣṭhati
puṣṭā api udānarūpā eva puṃsaḥ svasya eva tiṣṭhati
6.
tu adhaḥ apānarūpā eva madhye sarvadā saumyā eva
api puṣṭā eva udānarūpā puṃsaḥ svasya eva tiṣṭhati
api puṣṭā eva udānarūpā puṃsaḥ svasya eva tiṣṭhati
6.
Below, it is indeed in the form of apāna. In the middle, it is always gentle. Even when nourished, it remains in the form of udāna, belonging to the individual (puruṣa) itself.
सर्वयत्नमधो याति यदि यत्नान्न धार्यते ।
तत्पुमान्मृतिमायाति तया निर्गतया बलात् ॥ ७ ॥
तत्पुमान्मृतिमायाति तया निर्गतया बलात् ॥ ७ ॥
sarvayatnamadho yāti yadi yatnānna dhāryate ,
tatpumānmṛtimāyāti tayā nirgatayā balāt 7
tatpumānmṛtimāyāti tayā nirgatayā balāt 7
7.
sarvayātnam adhaḥ yāti yadi yatnāt na dhāryate
tat pumān mṛtim āyāti tayā nirgatayā balāt
tat pumān mṛtim āyāti tayā nirgatayā balāt
7.
yadi yatnāt na dhāryate sarvayātnam adhaḥ yāti
tat tayā balāt nirgatayā pumān mṛtim āyāti
tat tayā balāt nirgatayā pumān mṛtim āyāti
7.
If it is not restrained by effort, it flows entirely downwards. Then that individual (puruṣa) attains death when it (the life-force) has forcefully departed.
समस्तैवोर्ध्वमायाति यदि युक्त्या न धार्यते ।
तत्पुमान्मृतिमायाति तया निर्गतया बलात् ॥ ८ ॥
तत्पुमान्मृतिमायाति तया निर्गतया बलात् ॥ ८ ॥
samastaivordhvamāyāti yadi yuktyā na dhāryate ,
tatpumānmṛtimāyāti tayā nirgatayā balāt 8
tatpumānmṛtimāyāti tayā nirgatayā balāt 8
8.
samastā eva ūrdhvam āyāti yadi yuktyā na dhāryate
tat pumān mṛtim āyāti tayā nirgatayā balāt
tat pumān mṛtim āyāti tayā nirgatayā balāt
8.
yadi युक्त्या न धार्यते,
samastā eva ūrdhvam āyāti.
tat pumān tayā nirgatayā balāt mṛtim āyāti.
samastā eva ūrdhvam āyāti.
tat pumān tayā nirgatayā balāt mṛtim āyāti.
8.
If it is not properly restrained, it entirely rises upwards. Consequently, a man meets death when it departs forcibly.
सर्वथात्मनि तिष्ठेच्चेत्त्यक्त्वोर्ध्वाधोगमागमौ ।
तज्जन्तोर्हीयते व्याधिरन्तर्मारुतरोधतः ॥ ९ ॥
तज्जन्तोर्हीयते व्याधिरन्तर्मारुतरोधतः ॥ ९ ॥
sarvathātmani tiṣṭheccettyaktvordhvādhogamāgamau ,
tajjantorhīyate vyādhirantarmārutarodhataḥ 9
tajjantorhīyate vyādhirantarmārutarodhataḥ 9
9.
sarvathā ātmani tiṣṭhet cet tyaktvā ūrdhva adhaḥ gama
āgamau tat jantoḥ hīyate vyādhiḥ antarmāruta-rodhataḥ
āgamau tat jantoḥ hīyate vyādhiḥ antarmāruta-rodhataḥ
9.
cet sarvathā ātmani tiṣṭhet ūrdhva adhaḥ gama āgamau tyaktvā,
tat jantoḥ vyādhiḥ antarmāruta-rodhataḥ hīyate.
tat jantoḥ vyādhiḥ antarmāruta-rodhataḥ hīyate.
9.
If it remains entirely within the self (ātman), having given up its upward and downward movements, then the disease of that creature is diminished due to the obstruction of the internal vital air.
सामान्यनाडीवैधुर्यात्सामान्यव्याधिसंभवः ।
प्रधाननाडीवैधुर्यात्प्रधानव्याधिसंभवः ॥ १० ॥
प्रधाननाडीवैधुर्यात्प्रधानव्याधिसंभवः ॥ १० ॥
sāmānyanāḍīvaidhuryātsāmānyavyādhisaṃbhavaḥ ,
pradhānanāḍīvaidhuryātpradhānavyādhisaṃbhavaḥ 10
pradhānanāḍīvaidhuryātpradhānavyādhisaṃbhavaḥ 10
10.
sāmānyanāḍīvaidhuryāt sāmānyavyādhisambhavaḥ
pradhānanāḍīvaidhuryāt pradhānavyādhisambhavaḥ
pradhānanāḍīvaidhuryāt pradhānavyādhisambhavaḥ
10.
sāmānyanāḍīvaidhuryāt sāmānyavyādhisambhavaḥ.
pradhānanāḍīvaidhuryāt pradhānavyādhisambhavaḥ.
pradhānanāḍīvaidhuryāt pradhānavyādhisambhavaḥ.
10.
A deficiency in the general channels leads to the emergence of common diseases. Similarly, a deficiency in the primary channels results in the emergence of major diseases.
श्रीराम उवाच ।
किंविनाशाः किमुत्पादाः शरीरेऽस्मिन्मुनीश्वर ।
आधयो व्याधयश्चैव यथावत्कथयाशु मे ॥ ११ ॥
किंविनाशाः किमुत्पादाः शरीरेऽस्मिन्मुनीश्वर ।
आधयो व्याधयश्चैव यथावत्कथयाशु मे ॥ ११ ॥
śrīrāma uvāca ,
kiṃvināśāḥ kimutpādāḥ śarīre'sminmunīśvara ,
ādhayo vyādhayaścaiva yathāvatkathayāśu me 11
kiṃvināśāḥ kimutpādāḥ śarīre'sminmunīśvara ,
ādhayo vyādhayaścaiva yathāvatkathayāśu me 11
11.
śrīrāma uvāca kim vināśāḥ kim utpādāḥ śarīre asmin
munīśvara ādhayaḥ vyādhayaḥ ca eva yathāvat kathaya āśu me
munīśvara ādhayaḥ vyādhayaḥ ca eva yathāvat kathaya āśu me
11.
śrīrāma uvāca munīśvara,
asmin śarīre kim vināśāḥ kim utpādāḥ ca eva ādhayaḥ vyādhayaḥ,
me āśu yathāvat kathaya.
asmin śarīre kim vināśāḥ kim utpādāḥ ca eva ādhayaḥ vyādhayaḥ,
me āśu yathāvat kathaya.
11.
Lord Rama (Śrī Rāma) spoke: O chief of sages, what are the causes of destruction and generation within this body? Please explain to me clearly and swiftly about both the mental afflictions and physical diseases.
श्रीवसिष्ठ उवाच ।
आधयो व्याधयश्चैव द्वयं दुःखस्य कारणम् ।
तन्निवृत्तिः सुखं विद्यात्तत्क्षयो मोक्ष उच्यते ॥ १२ ॥
आधयो व्याधयश्चैव द्वयं दुःखस्य कारणम् ।
तन्निवृत्तिः सुखं विद्यात्तत्क्षयो मोक्ष उच्यते ॥ १२ ॥
śrīvasiṣṭha uvāca ,
ādhayo vyādhayaścaiva dvayaṃ duḥkhasya kāraṇam ,
tannivṛttiḥ sukhaṃ vidyāttatkṣayo mokṣa ucyate 12
ādhayo vyādhayaścaiva dvayaṃ duḥkhasya kāraṇam ,
tannivṛttiḥ sukhaṃ vidyāttatkṣayo mokṣa ucyate 12
12.
śrī vasiṣṭha uvāca ādhiyaḥ vyādhayaḥ ca eva dvayam duḥkhasya
kāraṇam tat nivṛttiḥ sukham vidyāt tat kṣayaḥ mokṣaḥ ucyate
kāraṇam tat nivṛttiḥ sukham vidyāt tat kṣayaḥ mokṣaḥ ucyate
12.
śrī vasiṣṭha uvāca ādhiyaḥ vyādhayaḥ ca eva dvayam duḥkhasya
kāraṇam tat nivṛttiḥ sukham vidyāt tat kṣayaḥ mokṣaḥ ucyate
kāraṇam tat nivṛttiḥ sukham vidyāt tat kṣayaḥ mokṣaḥ ucyate
12.
Śrī Vasiṣṭha said: Mental anguish (ādhi) and physical ailments (vyādhi) - these two are indeed the cause of suffering. One should understand that their cessation is happiness, and their complete destruction is termed liberation (mokṣa).
मिथः कदाचिज्जायेते कदाचित्सममेव च ।
पर्यायेण कदाचिच्च आधिव्याधी शरीरके ॥ १३ ॥
पर्यायेण कदाचिच्च आधिव्याधी शरीरके ॥ १३ ॥
mithaḥ kadācijjāyete kadācitsamameva ca ,
paryāyeṇa kadācicca ādhivyādhī śarīrake 13
paryāyeṇa kadācicca ādhivyādhī śarīrake 13
13.
mithaḥ kadācit jāyete kadācit samam eva ca
paryāyeṇa kadācit ca ādhi-vyādhī śarīrake
paryāyeṇa kadācit ca ādhi-vyādhī śarīrake
13.
ādhi-vyādhī mithaḥ kadācit,
kadācit samam eva ca,
kadācit paryāyeṇa ca śarīrake jāyete
kadācit samam eva ca,
kadācit paryāyeṇa ca śarīrake jāyete
13.
Mental and physical ailments (ādhi-vyādhi) sometimes arise together, sometimes simultaneously, and sometimes alternately within the body.
देहदुःखं विदुर्व्याधिमाध्याख्यं वासनामयम् ।
मौर्ख्यमूले हि ते विद्यात्तत्त्वज्ञाने परिक्षयः ॥ १४ ॥
मौर्ख्यमूले हि ते विद्यात्तत्त्वज्ञाने परिक्षयः ॥ १४ ॥
dehaduḥkhaṃ vidurvyādhimādhyākhyaṃ vāsanāmayam ,
maurkhyamūle hi te vidyāttattvajñāne parikṣayaḥ 14
maurkhyamūle hi te vidyāttattvajñāne parikṣayaḥ 14
14.
deha-duḥkham viduḥ vyādhim ādhi-ākhyam vāsanā-mayam
maurkya-mūle hi te vidyāt tattva-jñāne parikṣayaḥ
maurkya-mūle hi te vidyāt tattva-jñāne parikṣayaḥ
14.
viduḥ deha-duḥkham vyādhim
ādhi-ākhyam vāsanā-mayam (ca viduḥ) hi
te maurkya-mūle (sthaḥ) vidyāt
tattva-jñāne parikṣayaḥ (bhavati)
ādhi-ākhyam vāsanā-mayam (ca viduḥ) hi
te maurkya-mūle (sthaḥ) vidyāt
tattva-jñāne parikṣayaḥ (bhavati)
14.
They understand bodily suffering as disease (vyādhi). That which is called mental anguish (ādhi) is rooted in latent mental impressions (vāsanā-maya). Indeed, one should know that both of these have their root in ignorance (maurkya), and their complete destruction occurs through the knowledge of reality (tattva-jñāna).
अतत्त्वज्ञानवशतः स्वेन्द्रियाक्रमणं विना ।
हृदि तानवमुत्सृज्य रागद्वेषेष्वनारतम् ॥ १५ ॥
हृदि तानवमुत्सृज्य रागद्वेषेष्वनारतम् ॥ १५ ॥
atattvajñānavaśataḥ svendriyākramaṇaṃ vinā ,
hṛdi tānavamutsṛjya rāgadveṣeṣvanāratam 15
hṛdi tānavamutsṛjya rāgadveṣeṣvanāratam 15
15.
a-tattva-jñāna-vaśataḥ sva-indriya-ākramaṇam
vinā hṛdi tānavam utsṛjya rāga-dveṣeṣu anāratam
vinā hṛdi tānavam utsṛjya rāga-dveṣeṣu anāratam
15.
a-tattva-jñāna-vaśataḥ sva-indriya-ākramaṇam vinā
hṛdi tānavam utsṛjya rāga-dveṣeṣu anāratam (tiṣṭhati)
hṛdi tānavam utsṛjya rāga-dveṣeṣu anāratam (tiṣṭhati)
15.
Due to the sway of non-knowledge of reality (atattva-jñāna) and lacking control over one's senses, one gives vent to weakness in the heart, constantly remaining entangled in attachments and aversions.
इदं प्राप्तमिदं नेति जाड्याद्वा घनमोहदाः ।
आधयः संप्रवर्तन्ते वर्षासु मिहिका इव ॥ १६ ॥
आधयः संप्रवर्तन्ते वर्षासु मिहिका इव ॥ १६ ॥
idaṃ prāptamidaṃ neti jāḍyādvā ghanamohadāḥ ,
ādhayaḥ saṃpravartante varṣāsu mihikā iva 16
ādhayaḥ saṃpravartante varṣāsu mihikā iva 16
16.
idam prāptam idam na iti jāḍyāt vā ghanamohadāḥ
ādhayaḥ saṃpravartante varṣāsu mihikā iva
ādhayaḥ saṃpravartante varṣāsu mihikā iva
16.
jāḍyāt vā ghanamohadāḥ 'idam prāptam idam na'
iti varṣāsu mihikā iva ādhayaḥ saṃpravartante
iti varṣāsu mihikā iva ādhayaḥ saṃpravartante
16.
Due to inertia or because of being intensely deluded, one thinks, "This has been obtained; this has not." From such thoughts, mental anxieties (ādhayaḥ) arise, just as mists appear in the rainy season.
भृशं स्फुरन्तीष्विच्छासु मौर्ख्ये चेतस्यनिर्जिते ।
दुरन्नाभ्यवहारेण दुर्देशाक्रमणेन च ॥ १७ ॥
दुरन्नाभ्यवहारेण दुर्देशाक्रमणेन च ॥ १७ ॥
bhṛśaṃ sphurantīṣvicchāsu maurkhye cetasyanirjite ,
durannābhyavahāreṇa durdeśākramaṇena ca 17
durannābhyavahāreṇa durdeśākramaṇena ca 17
17.
bhṛśam sphurantīṣu icchāsu maurkhye cetasi anirjite
duranna abhyavahāreṇa durdeśa ākramaṇena ca
duranna abhyavahāreṇa durdeśa ākramaṇena ca
17.
bhṛśam icchāsu sphurantīṣu,
cetasi maurkhye anirjite,
durannaabhyavahāreṇa ca durdeśaākramaṇena ca
cetasi maurkhye anirjite,
durannaabhyavahāreṇa ca durdeśaākramaṇena ca
17.
These anxieties also arise when desires surge intensely, when foolishness resides in an unconquered mind, and also by consuming unsuitable food and frequenting unfavorable places.
दुष्कालव्यवहारेण दुष्क्रियास्फुरणेन च ।
दुर्जनासङ्गदोषेण दुर्भावोद्भावनेन च ॥ १८ ॥
दुर्जनासङ्गदोषेण दुर्भावोद्भावनेन च ॥ १८ ॥
duṣkālavyavahāreṇa duṣkriyāsphuraṇena ca ,
durjanāsaṅgadoṣeṇa durbhāvodbhāvanena ca 18
durjanāsaṅgadoṣeṇa durbhāvodbhāvanena ca 18
18.
duṣkāla vyavahāreṇa duṣkriyā sphuraṇena ca
durjana āsaṅga doṣeṇa durbhāva udbhāvanena ca
durjana āsaṅga doṣeṇa durbhāva udbhāvanena ca
18.
duṣkālavyavahāreṇa,
duṣkriyāsphuraṇena ca,
durjanāsaṅgadoṣeṇa,
durbhāvodbhāvanena ca
duṣkriyāsphuraṇena ca,
durjanāsaṅgadoṣeṇa,
durbhāvodbhāvanena ca
18.
Furthermore, they arise from conduct unsuitable for the times, and by the emergence of evil deeds, by the fault of associating with wicked people, and by the generation of evil intentions.
क्षीणत्वाद्वा प्रपूर्णत्वान्नाडीनां रन्धसंततौ ।
प्राणे विधुरतां याते काये तु विकलीकृते ॥ १९ ॥
प्राणे विधुरतां याते काये तु विकलीकृते ॥ १९ ॥
kṣīṇatvādvā prapūrṇatvānnāḍīnāṃ randhasaṃtatau ,
prāṇe vidhuratāṃ yāte kāye tu vikalīkṛte 19
prāṇe vidhuratāṃ yāte kāye tu vikalīkṛte 19
19.
kṣīṇatvāt vā prapūrṇatvāt nāḍīnām randhra
santatau prāṇe vidhuratām yāte kāye tu vikalīkṛte
santatau prāṇe vidhuratām yāte kāye tu vikalīkṛte
19.
nāḍīnām randhrasantatau kṣīṇatvāt vā prapūrṇatvāt,
prāṇe vidhuratām yāte tu kāye vikalīkṛte
prāṇe vidhuratām yāte tu kāye vikalīkṛte
19.
Moreover, they also occur due to the depletion or excessive fullness in the continuous network of the channels, when the vital breath (prāṇa) is agitated, and when the body is disturbed.
दौःस्थित्यकारणं दोषाद्व्याधिर्देहे प्रवर्तते ।
नद्याः प्रावृण्निदाघाभ्यामिवाकारविपर्ययः ॥ २० ॥
नद्याः प्रावृण्निदाघाभ्यामिवाकारविपर्ययः ॥ २० ॥
dauḥsthityakāraṇaṃ doṣādvyādhirdehe pravartate ,
nadyāḥ prāvṛṇnidāghābhyāmivākāraviparyayaḥ 20
nadyāḥ prāvṛṇnidāghābhyāmivākāraviparyayaḥ 20
20.
dauḥsthityakāraṇam doṣāt vyādhiḥ dehe pravartate
nadyāḥ prāvṛṭ nidāghābhyām iva ākāraviparyayaḥ
nadyāḥ prāvṛṭ nidāghābhyām iva ākāraviparyayaḥ
20.
vyādhiḥ dehe pravartate,
dauḥsthityakāraṇam doṣāt.
nadyāḥ prāvṛṭ nidāghābhyām iva ākāraviparyayaḥ.
dauḥsthityakāraṇam doṣāt.
nadyāḥ prāvṛṭ nidāghābhyām iva ākāraviparyayaḥ.
20.
Disease (vyādhi) manifests in the body, originating from faults or imbalances and causing a state of disequilibrium, just as the appearance of a river undergoes transformation due to the rainy season and summer.
प्राक्तनी चैहिकी वापि शुभा वाप्यशुभा मतिः ।
यैवाधिका सैव तथा तस्मिन्योजयति क्रमे ॥ २१ ॥
यैवाधिका सैव तथा तस्मिन्योजयति क्रमे ॥ २१ ॥
prāktanī caihikī vāpi śubhā vāpyaśubhā matiḥ ,
yaivādhikā saiva tathā tasminyojayati krame 21
yaivādhikā saiva tathā tasminyojayati krame 21
21.
prāktanī ca aihikī vā api śubhā vā api aśubhā matiḥ
yā eva adhikā sā eva tathā tasmin yojayati krame
yā eva adhikā sā eva tathā tasmin yojayati krame
21.
prāktanī vā aihikī vā,
śubhā vā aśubhā vā yā matiḥ adhikā eva (asti),
sā eva tathā tasmin krame yojayati.
śubhā vā aśubhā vā yā matiḥ adhikā eva (asti),
sā eva tathā tasmin krame yojayati.
21.
Whatever thought (mati) - whether from the past or the present, auspicious or inauspicious - is predominant, that very thought indeed engages one in that particular course of action.
आधयो व्याधयश्चैव जायन्ते भूतपञ्चके ।
कथं शृणु विनश्यन्ति राघवाणां कुलोद्वह ॥ २२ ॥
कथं शृणु विनश्यन्ति राघवाणां कुलोद्वह ॥ २२ ॥
ādhayo vyādhayaścaiva jāyante bhūtapañcake ,
kathaṃ śṛṇu vinaśyanti rāghavāṇāṃ kulodvaha 22
kathaṃ śṛṇu vinaśyanti rāghavāṇāṃ kulodvaha 22
22.
ādhayaḥ vyādhayaḥ ca eva jāyante bhūtapañcake
katham śṛṇu vinaśyanti rāghavāṇām kulodvaha
katham śṛṇu vinaśyanti rāghavāṇām kulodvaha
22.
rāghavāṇām kulodvaha,
ādhayaḥ ca eva vyādhayaḥ bhūtapañcake jāyante.
katham (te) vinaśyanti (iti) śṛṇu.
ādhayaḥ ca eva vyādhayaḥ bhūtapañcake jāyante.
katham (te) vinaśyanti (iti) śṛṇu.
22.
Mental afflictions (ādhi) and physical diseases (vyādhi) indeed originate within the five basic elements (bhūta-pañcaka) of existence. Now, O upholder of the Raghu lineage, listen to how they are destroyed.
द्विविधो व्याधिरस्तीह सामान्यः सार एव च ।
व्यवहारस्तु सामान्यः सारो जन्ममयः स्मृतः ॥ २३ ॥
व्यवहारस्तु सामान्यः सारो जन्ममयः स्मृतः ॥ २३ ॥
dvividho vyādhirastīha sāmānyaḥ sāra eva ca ,
vyavahārastu sāmānyaḥ sāro janmamayaḥ smṛtaḥ 23
vyavahārastu sāmānyaḥ sāro janmamayaḥ smṛtaḥ 23
23.
dvivīdhaḥ vyādhiḥ asti iha sāmānyaḥ sāraḥ eva ca
vyavahāraḥ tu sāmānyaḥ sāraḥ janmamayaḥ smṛtaḥ
vyavahāraḥ tu sāmānyaḥ sāraḥ janmamayaḥ smṛtaḥ
23.
iha dvividhaḥ vyādhiḥ asti: sāmānyaḥ eva ca sāras ca.
sāmānyaḥ tu vyavahāraḥ smṛtaḥ,
sāras ca janmamayaḥ smṛtaḥ.
sāmānyaḥ tu vyavahāraḥ smṛtaḥ,
sāras ca janmamayaḥ smṛtaḥ.
23.
Here, disease (vyādhi) is of two types: general (sāmānya) and essential (sāra). The general type is associated with worldly interactions (vyavahāra), while the essential type is traditionally understood as related to one's birth or inherent nature (janmamaya).
प्राप्तेनाभिमतेनैव नश्यन्ति व्यावहारिकाः ।
आधिक्षयेणाधिभवाः क्षीयन्ते व्याधयोऽप्यलम् ॥ २४ ॥
आधिक्षयेणाधिभवाः क्षीयन्ते व्याधयोऽप्यलम् ॥ २४ ॥
prāptenābhimatenaiva naśyanti vyāvahārikāḥ ,
ādhikṣayeṇādhibhavāḥ kṣīyante vyādhayo'pyalam 24
ādhikṣayeṇādhibhavāḥ kṣīyante vyādhayo'pyalam 24
24.
prāptena abhimatena eva naśyanti vyāvahārikāḥ
ādikṣayeṇa adhibhavāḥ kṣīyante vyādhayaḥ api alam
ādikṣayeṇa adhibhavāḥ kṣīyante vyādhayaḥ api alam
24.
abhimatena prāptena eva vyāvahārikāḥ naśyanti
ādikṣayeṇa adhibhavāḥ kṣīyante api vyādhayaḥ alam
ādikṣayeṇa adhibhavāḥ kṣīyante api vyādhayaḥ alam
24.
Worldly affairs (vyāvahārikāḥ) are naturally resolved upon obtaining what is desired. Through the elimination of mental anguish (ādhi), mental afflictions (adhibhavāḥ) are destroyed, and physical diseases (vyādhayaḥ) also sufficiently subside.
आत्मज्ञानं विना सारो नाधिर्नश्यति राघव ।
भूयो रज्ज्ववबोधेन रज्जुसर्पो हि नश्यति ॥ २५ ॥
भूयो रज्ज्ववबोधेन रज्जुसर्पो हि नश्यति ॥ २५ ॥
ātmajñānaṃ vinā sāro nādhirnaśyati rāghava ,
bhūyo rajjvavabodhena rajjusarpo hi naśyati 25
bhūyo rajjvavabodhena rajjusarpo hi naśyati 25
25.
ātmajñānam vinā sāraḥ na ādhiḥ naśyati rāghava
bhūyaḥ rajju avabodhena rajju sarpaḥ hi naśyati
bhūyaḥ rajju avabodhena rajju sarpaḥ hi naśyati
25.
rāghava ātmajñānam vinā ādhiḥ sāraḥ na naśyati
bhūyaḥ rajju avabodhena hi rajju sarpaḥ naśyati
bhūyaḥ rajju avabodhena hi rajju sarpaḥ naśyati
25.
Without knowledge of the self (ātman), mental anguish (ādhi) does not truly perish, O Rāghava. For indeed, with the renewed understanding of the rope, the rope-snake illusion is destroyed.
आधिव्याधिविलासानां राम साराधिसंक्षयः ।
सर्वेषां मूलहा प्रावृण्नदीव तटवीरुधाम् ॥ २६ ॥
सर्वेषां मूलहा प्रावृण्नदीव तटवीरुधाम् ॥ २६ ॥
ādhivyādhivilāsānāṃ rāma sārādhisaṃkṣayaḥ ,
sarveṣāṃ mūlahā prāvṛṇnadīva taṭavīrudhām 26
sarveṣāṃ mūlahā prāvṛṇnadīva taṭavīrudhām 26
26.
ādhi vyādhi vilāsānām rāma sāra adhi saṃkṣayaḥ
sarveṣām mūlahā prāvṛṭ nadī iva taṭavīrudhām
sarveṣām mūlahā prāvṛṭ nadī iva taṭavīrudhām
26.
rāma sāra adhi saṃkṣayaḥ sarveṣām ādhi vyādhi
vilāsānām mūlahā iva prāvṛṭ nadī taṭavīrudhām
vilāsānām mūlahā iva prāvṛṭ nadī taṭavīrudhām
26.
O Rāma, the essential destruction of mental anguish (ādhi) is the root-destroyer of all forms of mental pain (ādhi), physical diseases (vyādhi), and their diverse manifestations (vilāsa). It is like a monsoon river destroying the vegetation along its banks.
अनाधिजा व्याधयस्तु द्रव्यमन्त्रशुभक्रमैः ।
चिकित्सकादिशास्त्रोक्तैर्नश्यन्त्यन्यैरिहाथवा ॥ २७ ॥
चिकित्सकादिशास्त्रोक्तैर्नश्यन्त्यन्यैरिहाथवा ॥ २७ ॥
anādhijā vyādhayastu dravyamantraśubhakramaiḥ ,
cikitsakādiśāstroktairnaśyantyanyairihāthavā 27
cikitsakādiśāstroktairnaśyantyanyairihāthavā 27
27.
anādhijāḥ vyādhayaḥ tu dravya mantra śubha kramaiḥ
cikitsakādi śāstra uktaiḥ naśyanti anyaiḥ iha athavā
cikitsakādi śāstra uktaiḥ naśyanti anyaiḥ iha athavā
27.
tu anādhijāḥ vyādhayaḥ iha dravya mantra śubha kramaiḥ
athavā anyaiḥ cikitsakādi śāstra uktaiḥ naśyanti
athavā anyaiḥ cikitsakādi śāstra uktaiḥ naśyanti
27.
However, diseases (vyādhayaḥ) that are not born from mental anguish (ādhi) are destroyed here by means of medicines, mantras, and auspicious procedures, or by other methods prescribed in medical and similar sciences (śāstra).
स्नानमन्त्रौषधोपाया वक्तुश्चाधिगतानि च ।
त्वया चिकित्साशास्त्राणि किमन्यदुपदिश्यते ॥ २८ ॥
त्वया चिकित्साशास्त्राणि किमन्यदुपदिश्यते ॥ २८ ॥
snānamantrauṣadhopāyā vaktuścādhigatāni ca ,
tvayā cikitsāśāstrāṇi kimanyadupadiśyate 28
tvayā cikitsāśāstrāṇi kimanyadupadiśyate 28
28.
snānamantraauṣadhopāyāḥ vaktuḥ ca adhigatāni
ca tvayā cikitsāśāstrāṇi kim anyat upadiśyate
ca tvayā cikitsāśāstrāṇi kim anyat upadiśyate
28.
tvayā vaktuḥ snānamantraauṣadhopāyāḥ ca
cikitsāśāstrāṇi ca adhigatāni kim anyat upadiśyate
cikitsāśāstrāṇi ca adhigatāni kim anyat upadiśyate
28.
Methods concerning bathing, sacred chants (mantras), and medicines, as well as the medical treatises, have been learned by you from the teacher. What else is being taught?
श्रीराम उवाच ।
आधेः कथं भवेद्व्याधिः कथं च स विनश्यति ।
द्रव्यादितरया युक्त्या मन्त्रपुण्यादिरूपया ॥ २९ ॥
आधेः कथं भवेद्व्याधिः कथं च स विनश्यति ।
द्रव्यादितरया युक्त्या मन्त्रपुण्यादिरूपया ॥ २९ ॥
śrīrāma uvāca ,
ādheḥ kathaṃ bhavedvyādhiḥ kathaṃ ca sa vinaśyati ,
dravyāditarayā yuktyā mantrapuṇyādirūpayā 29
ādheḥ kathaṃ bhavedvyādhiḥ kathaṃ ca sa vinaśyati ,
dravyāditarayā yuktyā mantrapuṇyādirūpayā 29
29.
śrīrāma uvāca ādheḥ katham bhavet vyādhiḥ katham ca saḥ
vinaśyati dravyāt itarayā yuktyā mantrapuṇyādirūpayā
vinaśyati dravyāt itarayā yuktyā mantrapuṇyādirūpayā
29.
śrīrāma uvāca.
katham vyādhiḥ ādheḥ bhavet? ca katham saḥ dravyāt itarayā mantrapuṇyādirūpayā yuktyā vinaśyati?
katham vyādhiḥ ādheḥ bhavet? ca katham saḥ dravyāt itarayā mantrapuṇyādirūpayā yuktyā vinaśyati?
29.
Śrī Rāma said: How does disease (vyādhi) arise from mental anguish (ādhi)? And how is it destroyed by methods other than those involving material substances, specifically methods like sacred chants (mantras) and meritorious deeds?
श्रीवसिष्ठ उवाच ।
चित्ते विधुरिते देहः संक्षोभमनुयात्यलम् ।
तथाहि रुषितो जन्तुरग्रमेव न पश्यति ॥ ३० ॥
चित्ते विधुरिते देहः संक्षोभमनुयात्यलम् ।
तथाहि रुषितो जन्तुरग्रमेव न पश्यति ॥ ३० ॥
śrīvasiṣṭha uvāca ,
citte vidhurite dehaḥ saṃkṣobhamanuyātyalam ,
tathāhi ruṣito janturagrameva na paśyati 30
citte vidhurite dehaḥ saṃkṣobhamanuyātyalam ,
tathāhi ruṣito janturagrameva na paśyati 30
30.
śrīvasiṣṭha uvāca citte vidhurite dehaḥ saṃkṣobham
anuyāti alam tathā hi ruṣitaḥ jantuḥ agram eva na paśyati
anuyāti alam tathā hi ruṣitaḥ jantuḥ agram eva na paśyati
30.
śrīvasiṣṭha uvāca.
citte vidhurite dehaḥ alam saṃkṣobham anuyāti.
tathā hi ruṣitaḥ jantuḥ agram eva na paśyati.
citte vidhurite dehaḥ alam saṃkṣobham anuyāti.
tathā hi ruṣitaḥ jantuḥ agram eva na paśyati.
30.
Śrī Vasiṣṭha said: When the mind (citta) is distressed, the body certainly undergoes great agitation. For indeed, an angered creature does not even see what is right in front of it.
अनवेक्ष्य पुरो मार्गममार्गमनुधावति ।
प्रकृतं मार्गमुत्सृज्य शरार्तो हरिणो यथा ॥ ३१ ॥
प्रकृतं मार्गमुत्सृज्य शरार्तो हरिणो यथा ॥ ३१ ॥
anavekṣya puro mārgamamārgamanudhāvati ,
prakṛtaṃ mārgamutsṛjya śarārto hariṇo yathā 31
prakṛtaṃ mārgamutsṛjya śarārto hariṇo yathā 31
31.
anavekṣya puraḥ mārgam amārgam anudhāvati
prakṛtam mārgam utsṛjya śarārtaḥ hariṇaḥ yathā
prakṛtam mārgam utsṛjya śarārtaḥ hariṇaḥ yathā
31.
saḥ puraḥ mārgam anavekṣya amārgam anudhāvati,
yathā śarārtaḥ hariṇaḥ prakṛtam mārgam utsṛjya (anudhāvati).
yathā śarārtaḥ hariṇaḥ prakṛtam mārgam utsṛjya (anudhāvati).
31.
Without observing the path ahead, it (the agitated being) rushes onto a wrong path, abandoning the established path, just like a deer afflicted by an arrow.
संक्षोभात्साम्यमुत्सृज्य वहन्ति प्राणवायवः ।
देहे गजप्रविष्टेन पयांसीव सरित्तटे ॥ ३२ ॥
देहे गजप्रविष्टेन पयांसीव सरित्तटे ॥ ३२ ॥
saṃkṣobhātsāmyamutsṛjya vahanti prāṇavāyavaḥ ,
dehe gajapraviṣṭena payāṃsīva sarittaṭe 32
dehe gajapraviṣṭena payāṃsīva sarittaṭe 32
32.
saṃkṣobhāt sāmyam utsṛjya vahanti prāṇavāyavaḥ
dehe gajapraviṣṭena payāṃsi iva sarittaṭe
dehe gajapraviṣṭena payāṃsi iva sarittaṭe
32.
prāṇavāyavaḥ saṃkṣobhāt sāmyam utsṛjya dehe vahanti,
gajapraviṣṭena sarittaṭe payāṃsi iva
gajapraviṣṭena sarittaṭe payāṃsi iva
32.
When the vital breaths (prāṇavāyu) in the body become agitated, they lose their balance and flow chaotically, just as waters on a riverbank become disturbed when an elephant enters them.
असमं वहति प्राणे नाड्यो यान्ति विसंस्थितिम् ।
असम्यक्संस्थिते भूपे यथा वर्णाश्रमक्रमाः ॥ ३३ ॥
असम्यक्संस्थिते भूपे यथा वर्णाश्रमक्रमाः ॥ ३३ ॥
asamaṃ vahati prāṇe nāḍyo yānti visaṃsthitim ,
asamyaksaṃsthite bhūpe yathā varṇāśramakramāḥ 33
asamyaksaṃsthite bhūpe yathā varṇāśramakramāḥ 33
33.
asamam vahati prāṇe nāḍyaḥ yānti visaṃsthitim
asamyaksaṃsthite bhūpe yathā varṇāśramakramāḥ
asamyaksaṃsthite bhūpe yathā varṇāśramakramāḥ
33.
prāṇe asamam vahati,
nāḍyaḥ visaṃsthitim yānti,
yathā bhūpe asamyaksaṃsthite varṇāśramakramāḥ
nāḍyaḥ visaṃsthitim yānti,
yathā bhūpe asamyaksaṃsthite varṇāśramakramāḥ
33.
When the vital breath (prāṇa) flows irregularly, the channels (nāḍī) within the body fall into disarray, just as the systems of social classes and stages of life (varṇāśramakrama) become disturbed when a king is not properly established.
काश्चिन्नाड्यः प्रपूर्णत्वं यान्ति काश्चिच्च रिक्तताम् ।
प्राणाऽऽविधुरिते देहे सर्वतः सरितो यथा ॥ ३४ ॥
प्राणाऽऽविधुरिते देहे सर्वतः सरितो यथा ॥ ३४ ॥
kāścinnāḍyaḥ prapūrṇatvaṃ yānti kāścicca riktatām ,
prāṇā''vidhurite dehe sarvataḥ sarito yathā 34
prāṇā''vidhurite dehe sarvataḥ sarito yathā 34
34.
kāścit nāḍyaḥ prapūrṇatvam yānti kāścit ca riktatām
prāṇāvidhurite dehe sarvataḥ saritaḥ yathā
prāṇāvidhurite dehe sarvataḥ saritaḥ yathā
34.
prāṇāvidhurite dehe,
kāścit nāḍyaḥ prapūrṇatvam yānti,
kāścit ca riktatām yānti,
yathā sarvataḥ saritaḥ
kāścit nāḍyaḥ prapūrṇatvam yānti,
kāścit ca riktatām yānti,
yathā sarvataḥ saritaḥ
34.
When the body is agitated by the vital breath (prāṇa), some channels (nāḍī) become completely full and others become empty, resembling rivers (flowing) in all directions.
कुजीर्णत्वमजीर्णत्वमतिजीर्णत्वमेव वा ।
दोषायैव प्रयात्यन्नं प्राणसंचारदुष्क्रमात् ॥ ३५ ॥
दोषायैव प्रयात्यन्नं प्राणसंचारदुष्क्रमात् ॥ ३५ ॥
kujīrṇatvamajīrṇatvamatijīrṇatvameva vā ,
doṣāyaiva prayātyannaṃ prāṇasaṃcāraduṣkramāt 35
doṣāyaiva prayātyannaṃ prāṇasaṃcāraduṣkramāt 35
35.
kujīrṇatvam ajīrṇatvam atijīrṇatvam eva vā
doṣāya eva prayāti annam prāṇasaṃcāraduṣkramāt
doṣāya eva prayāti annam prāṇasaṃcāraduṣkramāt
35.
prāṇasaṃcāraduṣkramāt annam kujīrṇatvam,
ajīrṇatvam,
atijīrṇatvam eva vā,
doṣāya eva prayāti
ajīrṇatvam,
atijīrṇatvam eva vā,
doṣāya eva prayāti
35.
Food (anna) becomes harmful, whether it is poorly digested, undigested, or excessively digested, all due to the improper circulation of vital breath (prāṇa).
यथा काष्ठानि नयति प्राचीदेशं सरिद्रयः ।
तथान्नानि नयत्यन्तः प्राणवातः स्वमाश्रयम् ॥ ३६ ॥
तथान्नानि नयत्यन्तः प्राणवातः स्वमाश्रयम् ॥ ३६ ॥
yathā kāṣṭhāni nayati prācīdeśaṃ saridrayaḥ ,
tathānnāni nayatyantaḥ prāṇavātaḥ svamāśrayam 36
tathānnāni nayatyantaḥ prāṇavātaḥ svamāśrayam 36
36.
yathā kāṣṭhāni nayati prācīdeśam sarit rayaḥ
tathā annāni nayati antaḥ prāṇavātaḥ svam āśrayam
tathā annāni nayati antaḥ prāṇavātaḥ svam āśrayam
36.
yathā sarit rayaḥ kāṣṭhāni prācīdeśam nayati
tathā prāṇavātaḥ annāni antaḥ svam āśrayam nayati
tathā prāṇavātaḥ annāni antaḥ svam āśrayam nayati
36.
Just as the current of a river carries logs of wood towards the eastern region, similarly, the vital breath (prāṇa-vāta) carries foods internally to their proper places.
यान्यन्नानि निरोधेन तिष्ठन्त्यन्तःशरीरके ।
तान्येव व्याधितां यान्ति परिणामस्वभावतः ॥ ३७ ॥
तान्येव व्याधितां यान्ति परिणामस्वभावतः ॥ ३७ ॥
yānyannāni nirodhena tiṣṭhantyantaḥśarīrake ,
tānyeva vyādhitāṃ yānti pariṇāmasvabhāvataḥ 37
tānyeva vyādhitāṃ yānti pariṇāmasvabhāvataḥ 37
37.
yāni annāni nirodhena tiṣṭhanti antaḥśarīrake
tāni eva vyādhitām yānti pariṇāmasvabhāvataḥ
tāni eva vyādhitām yānti pariṇāmasvabhāvataḥ
37.
yāni annāni nirodhena antaḥśarīrake tiṣṭhanti
tāni eva pariṇāmasvabhāvataḥ vyādhitām yānti
tāni eva pariṇāmasvabhāvataḥ vyādhitām yānti
37.
The foods that remain within the body due to obstruction or retention, those very foods turn into disease due to the nature of their improper transformation (pariṇāma-svabhāva).
एवमाधेर्भवेद्व्याधिस्तस्याभावाच्च नश्यति ।
यथा मन्त्रैर्विनश्यन्ति व्याधयस्तत्क्रमं शृणु ॥ ३८ ॥
यथा मन्त्रैर्विनश्यन्ति व्याधयस्तत्क्रमं शृणु ॥ ३८ ॥
evamādherbhavedvyādhistasyābhāvācca naśyati ,
yathā mantrairvinaśyanti vyādhayastatkramaṃ śṛṇu 38
yathā mantrairvinaśyanti vyādhayastatkramaṃ śṛṇu 38
38.
evam ādheḥ bhavet vyādhiḥ tasya abhāvāt ca naśyati
yathā mantraiḥ vinaśyanti vyādhayaḥ tat kramam śṛṇu
yathā mantraiḥ vinaśyanti vyādhayaḥ tat kramam śṛṇu
38.
evam ādheḥ vyādhiḥ bhavet ca tasya abhāvāt naśyati
yathā mantraiḥ vyādhayaḥ vinaśyanti tat kramam śṛṇu
yathā mantraiḥ vyādhayaḥ vinaśyanti tat kramam śṛṇu
38.
In this way, disease (vyādhi) arises from mental anguish (ādhi), and with the absence of that mental anguish, the disease perishes. Just as diseases are destroyed by sacred incantations (mantra), listen to that method.
यथा विरेकं कुर्वन्ति हरीतक्यः स्वभावतः ।
भावनावशतः कायं तथा यरलवादयः ॥ ३९ ॥
भावनावशतः कायं तथा यरलवादयः ॥ ३९ ॥
yathā virekaṃ kurvanti harītakyaḥ svabhāvataḥ ,
bhāvanāvaśataḥ kāyaṃ tathā yaralavādayaḥ 39
bhāvanāvaśataḥ kāyaṃ tathā yaralavādayaḥ 39
39.
yathā virekam kurvanti harītakyaḥ svabhāvataḥ
bhāvanā vaśataḥ kāyam tathā yaralavādayaḥ
bhāvanā vaśataḥ kāyam tathā yaralavādayaḥ
39.
yathā harītakyaḥ svabhāvataḥ virekam kurvanti
tathā yaralavādayaḥ bhāvanā vaśataḥ kāyam
tathā yaralavādayaḥ bhāvanā vaśataḥ kāyam
39.
Just as Harītakī fruits naturally cause purgation, similarly, the letters Ya, Ra, La, Va, and others (when part of a mantra), by the power of contemplation (bhāvanā), affect the body.
शुद्धया पुण्यया साधो क्रियया साधुसेवया ।
मनः प्रयाति नैर्मल्यं निकषेणेव काञ्चनम् ॥ ४० ॥
मनः प्रयाति नैर्मल्यं निकषेणेव काञ्चनम् ॥ ४० ॥
śuddhayā puṇyayā sādho kriyayā sādhusevayā ,
manaḥ prayāti nairmalyaṃ nikaṣeṇeva kāñcanam 40
manaḥ prayāti nairmalyaṃ nikaṣeṇeva kāñcanam 40
40.
śuddhayā puṇyayā sādho kriyayā sādhusevayā
manaḥ prayāti nairmalyam nikaṣeṇa iva kāñcanam
manaḥ prayāti nairmalyam nikaṣeṇa iva kāñcanam
40.
sādho śuddhayā puṇyayā kriyayā sādhusevayā
manaḥ nikaṣeṇa iva kāñcanam nairmalyam prayāti
manaḥ nikaṣeṇa iva kāñcanam nairmalyam prayāti
40.
O good man (sādho), through pure and meritorious action, and by serving saintly people, the mind achieves purity, just like gold (is purified) by a touchstone.
आनन्दो वर्धते देहे शुद्धे चेतसि राघव ।
पूर्णेन्दावुदिते ह्यत्र नैर्मल्यं भुवने यथा ॥ ४१ ॥
पूर्णेन्दावुदिते ह्यत्र नैर्मल्यं भुवने यथा ॥ ४१ ॥
ānando vardhate dehe śuddhe cetasi rāghava ,
pūrṇendāvudite hyatra nairmalyaṃ bhuvane yathā 41
pūrṇendāvudite hyatra nairmalyaṃ bhuvane yathā 41
41.
ānandaḥ vardhate dehe śuddhe cetasi rāghava
pūrṇendau udite hi atra nairmalyam bhuvane yathā
pūrṇendau udite hi atra nairmalyam bhuvane yathā
41.
rāghava śuddhe dehe cetasi ānandaḥ vardhate hi
atra pūrṇendau udite yathā bhuvane nairmalyam
atra pūrṇendau udite yathā bhuvane nairmalyam
41.
O Rāghava, joy (ānanda) grows in a pure body and mind (cetas), just as purity in the world increases when the full moon rises.
सत्त्वशुद्ध्या वहन्त्येते क्रमेण प्राणवायवः ।
जरयन्ति तथान्नानि व्याधिस्तेन विनश्यति ॥ ४२ ॥
जरयन्ति तथान्नानि व्याधिस्तेन विनश्यति ॥ ४२ ॥
sattvaśuddhyā vahantyete krameṇa prāṇavāyavaḥ ,
jarayanti tathānnāni vyādhistena vinaśyati 42
jarayanti tathānnāni vyādhistena vinaśyati 42
42.
sattvaśuddhyā vahanti ete krameṇa prāṇavāyavaḥ
jarayanti tathā annāni vyādhiḥ tena vinaśyati
jarayanti tathā annāni vyādhiḥ tena vinaśyati
42.
sattvaśuddhyā ete prāṇavāyavaḥ krameṇa vahanti
tathā annāni jarayanti tena vyādhiḥ vinaśyati
tathā annāni jarayanti tena vyādhiḥ vinaśyati
42.
Through the purification of one's being (sattva-śuddhi), these vital breaths (prāṇa-vāyus) flow in proper sequence. They also digest food, and consequently, disease (vyādhi) is destroyed.
आधिव्याध्योरिति प्रोक्तौ नाशोत्पत्तिक्रमौ त्वयि ।
कुण्डलिन्याः कथायोगादधुना प्रकृतं शृणु ॥ ४३ ॥
कुण्डलिन्याः कथायोगादधुना प्रकृतं शृणु ॥ ४३ ॥
ādhivyādhyoriti proktau nāśotpattikramau tvayi ,
kuṇḍalinyāḥ kathāyogādadhunā prakṛtaṃ śṛṇu 43
kuṇḍalinyāḥ kathāyogādadhunā prakṛtaṃ śṛṇu 43
43.
ādhivyādhyoḥ iti proktau nāśotpattikramau tvayi
kuṇḍalinyāḥ kathāyogāt adhunā prakṛtam śṛṇu
kuṇḍalinyāḥ kathāyogāt adhunā prakṛtam śṛṇu
43.
tvayi ādhivyādhyoḥ nāśotpattikramau iti proktau
kuṇḍalinyāḥ kathāyogāt adhunā prakṛtam śṛṇu
kuṇḍalinyāḥ kathāyogāt adhunā prakṛtam śṛṇu
43.
Thus, the processes of the destruction and origin of mental (ādhi) and physical (vyādhi) ailments have been explained to you. Now, in the context of the discussion on Kuṇḍalinī, listen to what is relevant.
पुर्यष्टकपराख्यस्य जीवस्य प्राणनामिकाम् ।
विद्धि कुण्डलिनीमन्तरामोदस्येव मञ्जरीम् ॥ ४४ ॥
विद्धि कुण्डलिनीमन्तरामोदस्येव मञ्जरीम् ॥ ४४ ॥
puryaṣṭakaparākhyasya jīvasya prāṇanāmikām ,
viddhi kuṇḍalinīmantarāmodasyeva mañjarīm 44
viddhi kuṇḍalinīmantarāmodasyeva mañjarīm 44
44.
puryaṣṭakaparākhyasya jīvasya prāṇanāmikām
viddhi kuṇḍalinīm antarāmodasya iva mañjarīm
viddhi kuṇḍalinīm antarāmodasya iva mañjarīm
44.
viddhi kuṇḍalinīm prāṇanāmikām antarāmodasya
iva mañjarīm puryaṣṭakaparākhyasya jīvasya
iva mañjarīm puryaṣṭakaparākhyasya jīvasya
44.
Know Kuṇḍalinī, which is called Prāṇa, to be like a budding sprout of inner joy for the individual soul (jīva) associated with the eightfold subtle body (puryaṣṭaka), and which is designated as the Supreme (Parā).
तां यदा पूरकाभ्यासादापूर्य स्थीयते समम् ।
तदैति मैरवं स्थैर्यं कायस्यापीनता तथा ॥ ४५ ॥
तदैति मैरवं स्थैर्यं कायस्यापीनता तथा ॥ ४५ ॥
tāṃ yadā pūrakābhyāsādāpūrya sthīyate samam ,
tadaiti mairavaṃ sthairyaṃ kāyasyāpīnatā tathā 45
tadaiti mairavaṃ sthairyaṃ kāyasyāpīnatā tathā 45
45.
tām yadā pūrakābhyāsāt āpūrya sthīyate samam tadā
eti mairavam sthairyam kāyasya āpīnatā tathā
eti mairavam sthairyam kāyasya āpīnatā tathā
45.
yadā pūrakābhyāsāt tām āpūrya samam sthīyate tadā
kāyasya mairavam sthairyam āpīnatā tathā eti
kāyasya mairavam sthairyam āpīnatā tathā eti
45.
When, through the practice of pūraka (inhalation), she (Kuṇḍalinī) is completely filled and one remains steadily (in that state), then the body attains mountain-like stability and also fullness.
यदा पूरकपूर्णान्तरायतप्राणमारुतम् ।
नीयते संविदेवोर्ध्वं सोढुं घर्मक्लमं श्रमम् ॥ ४६ ॥
नीयते संविदेवोर्ध्वं सोढुं घर्मक्लमं श्रमम् ॥ ४६ ॥
yadā pūrakapūrṇāntarāyataprāṇamārutam ,
nīyate saṃvidevordhvaṃ soḍhuṃ gharmaklamaṃ śramam 46
nīyate saṃvidevordhvaṃ soḍhuṃ gharmaklamaṃ śramam 46
46.
yadā pūrakapūrṇāntarāyataprāṇamārutam nīyate
saṃvid eva ūrdhvam soḍhum gharmaklamam śramam
saṃvid eva ūrdhvam soḍhum gharmaklamam śramam
46.
yadā pūrakapūrṇāntarāyataprāṇamārutam saṃvid
eva ūrdhvam nīyate gharmaklamam śramam soḍhum
eva ūrdhvam nīyate gharmaklamam śramam soḍhum
46.
When the vital breath (prāṇa-māruta), completely filled and internally expanded by pūraka (inhalation), is led upwards, along with consciousness (saṃvid) itself, one becomes able to endure fatigue from heat and physical exertion.
सर्पीव त्वरितैवोर्ध्वं याति दण्डोपमां गता ।
नाडीः सर्वाः समादाय देहबद्धा लतोपमाः ॥ ४७ ॥
नाडीः सर्वाः समादाय देहबद्धा लतोपमाः ॥ ४७ ॥
sarpīva tvaritaivordhvaṃ yāti daṇḍopamāṃ gatā ,
nāḍīḥ sarvāḥ samādāya dehabaddhā latopamāḥ 47
nāḍīḥ sarvāḥ samādāya dehabaddhā latopamāḥ 47
47.
sarpī iva tvaritā eva ūrdhvam yāti daṇḍopamām
gatā nāḍīḥ sarvāḥ samādāya dehabaddhāḥ latopamāḥ
gatā nāḍīḥ sarvāḥ samādāya dehabaddhāḥ latopamāḥ
47.
sarpī iva tvaritā eva gatā daṇḍopamām sarvāḥ
dehabaddhāḥ latopamāḥ nāḍīḥ samādāya ūrdhvam yāti
dehabaddhāḥ latopamāḥ nāḍīḥ samādāya ūrdhvam yāti
47.
Like a serpent, she (Kuṇḍalinī) swiftly moves upwards, having become straight like a staff, gathering all the subtle channels (nāḍī) that are bound to the body and resemble climbing vines.
तदा समस्तमेवेदमुत्प्लावयति देहकम् ।
नीरन्ध्रं पवनापूर्णं भस्त्रेवाम्बु ततान्तरम् ॥ ४८ ॥
नीरन्ध्रं पवनापूर्णं भस्त्रेवाम्बु ततान्तरम् ॥ ४८ ॥
tadā samastamevedamutplāvayati dehakam ,
nīrandhraṃ pavanāpūrṇaṃ bhastrevāmbu tatāntaram 48
nīrandhraṃ pavanāpūrṇaṃ bhastrevāmbu tatāntaram 48
48.
tadā samastam eva idam utplāvayati dehakam
nīrandhram pavanāpūrṇam bhastrā iva ambu tatāntaram
nīrandhram pavanāpūrṇam bhastrā iva ambu tatāntaram
48.
tadā idam samastam nīrandhram pavanāpūrṇam
dehakam utplāvayati bhastrā iva ambu tatāntaram
dehakam utplāvayati bhastrā iva ambu tatāntaram
48.
Then, this entire [practice] makes the body buoyant, completely filled with vital breath (pavana) and airtight, just as a bellows, when its interior is expanded, moves water.
इत्यभ्यासविलासेन योगेन व्योमगामिना ।
योगिनः प्राप्नुवन्त्युच्चैर्दीना इन्द्रदशामिव ॥ ४९ ॥
योगिनः प्राप्नुवन्त्युच्चैर्दीना इन्द्रदशामिव ॥ ४९ ॥
ityabhyāsavilāsena yogena vyomagāminā ,
yoginaḥ prāpnuvantyuccairdīnā indradaśāmiva 49
yoginaḥ prāpnuvantyuccairdīnā indradaśāmiva 49
49.
iti abhyāsavilāsena yogena vyomagāminā yoginaḥ
prāpnuvanti uccaiḥ dīnāḥ indradaśām iva
prāpnuvanti uccaiḥ dīnāḥ indradaśām iva
49.
iti abhyāsavilāsena vyomagāminā yogena yoginaḥ
uccaiḥ prāpnuvanti dīnāḥ indradaśām iva
uccaiḥ prāpnuvanti dīnāḥ indradaśām iva
49.
Thus, through the joy of practice and by means of this (yoga) that enables traversing space, yogis achieve great heights, just as the impoverished attain the status of Indra.
ब्रह्मनाडीप्रवाहेण शक्तिः कुण्डलिनी यदा ।
बहिरूर्ध्वं कपाटस्य द्वादशाङ्गुलमूर्धनि ॥ ५० ॥
बहिरूर्ध्वं कपाटस्य द्वादशाङ्गुलमूर्धनि ॥ ५० ॥
brahmanāḍīpravāheṇa śaktiḥ kuṇḍalinī yadā ,
bahirūrdhvaṃ kapāṭasya dvādaśāṅgulamūrdhani 50
bahirūrdhvaṃ kapāṭasya dvādaśāṅgulamūrdhani 50
50.
brahmanāḍīpravāheṇa śaktiḥ kuṇḍalinī yadā
bahiḥ ūrdhvam kapāṭasya dvādaśāṅgulam mūrdhani
bahiḥ ūrdhvam kapāṭasya dvādaśāṅgulam mūrdhani
50.
yadā kuṇḍalinī śaktiḥ brahmanāḍīpravāheṇa
kapāṭasya mūrdhani bahiḥ ūrdhvam dvādaśāṅgulam
kapāṭasya mūrdhani bahiḥ ūrdhvam dvādaśāṅgulam
50.
When the Kuṇḍalinī (kuṇḍalinī) śakti, through the flow of the Brahman-nāḍī (brahman-nāḍī), rises upwards, beyond the aperture (kapāṭa) and twelve finger-breadths above the crown of the head (mūrdhan)...
रेचकेन प्रयोगेण नाड्यन्तरनिरोधिना ।
मुहूर्ते स्थितिमाप्नोति तदा व्योमगदर्शनम् ॥ ५१ ॥
मुहूर्ते स्थितिमाप्नोति तदा व्योमगदर्शनम् ॥ ५१ ॥
recakena prayogeṇa nāḍyantaranirodhinā ,
muhūrte sthitimāpnoti tadā vyomagadarśanam 51
muhūrte sthitimāpnoti tadā vyomagadarśanam 51
51.
recakena prayogeṇa nāḍyantranirodhinā
muhūrte sthitim āpnoti tadā vyomagadarśanam
muhūrte sthitim āpnoti tadā vyomagadarśanam
51.
tadā recakena nāḍyantranirodhinā prayogeṇa
muhūrte sthitim vyomagadarśanam āpnoti
muhūrte sthitim vyomagadarśanam āpnoti
51.
Then, through the practice of exhalation (rećaka) that obstructs the interior of the channels (nāḍī), one achieves a momentary stability and the vision of traversing space.
श्रीराम उवाच ।
दर्शनं कीदृशं ब्रह्मन्नयनांशुगणं विना ।
अदिव्यानामिन्द्रियाणां तत्त्वमेव कथं भवेत् ॥ ५२ ॥
दर्शनं कीदृशं ब्रह्मन्नयनांशुगणं विना ।
अदिव्यानामिन्द्रियाणां तत्त्वमेव कथं भवेत् ॥ ५२ ॥
śrīrāma uvāca ,
darśanaṃ kīdṛśaṃ brahmannayanāṃśugaṇaṃ vinā ,
adivyānāmindriyāṇāṃ tattvameva kathaṃ bhavet 52
darśanaṃ kīdṛśaṃ brahmannayanāṃśugaṇaṃ vinā ,
adivyānāmindriyāṇāṃ tattvameva kathaṃ bhavet 52
52.
śrīrāma uvāca darśanam kīdṛśam brahman nayanāṃśugaṇam
vinā adivyānām indriyāṇām tattvam eva katham bhavet
vinā adivyānām indriyāṇām tattvam eva katham bhavet
52.
śrīrāma uvāca brahman nayanāṃśugaṇam vinā darśanam
kīdṛśam adivyānām indriyāṇām tattvam eva katham bhavet
kīdṛśam adivyānām indriyāṇām tattvam eva katham bhavet
52.
Śrī Rāma said: "O Brahman, what kind of vision is possible without the collection of light rays from the eyes? And how, indeed, can the true nature (tattva) of the non-divine senses be perceived?"
श्रीवसिष्ठ उवाच ।
न केचन महाबाहो भूचरेण नभस्वतः ।
अदिव्येनाश्रिता ज्ञानैर्दृश्यन्ते पुरुषेन्द्रियैः ॥ ५३ ॥
न केचन महाबाहो भूचरेण नभस्वतः ।
अदिव्येनाश्रिता ज्ञानैर्दृश्यन्ते पुरुषेन्द्रियैः ॥ ५३ ॥
śrīvasiṣṭha uvāca ,
na kecana mahābāho bhūcareṇa nabhasvataḥ ,
adivyenāśritā jñānairdṛśyante puruṣendriyaiḥ 53
na kecana mahābāho bhūcareṇa nabhasvataḥ ,
adivyenāśritā jñānairdṛśyante puruṣendriyaiḥ 53
53.
śrīvasiṣṭha uvāca na kecana mahābāho bhūcareṇa nabhasvataḥ
adivyena āśritā jñānaiḥ dṛśyante puruṣendriyaiḥ
adivyena āśritā jñānaiḥ dṛśyante puruṣendriyaiḥ
53.
śrīvasiṣṭha uvāca mahābāho nabhasvataḥ kecana adivyena
āśritā bhūcareṇa jñānaiḥ puruṣendriyaiḥ na dṛśyante
āśritā bhūcareṇa jñānaiḥ puruṣendriyaiḥ na dṛśyante
53.
Śrī Vasiṣṭha said: "O mighty-armed (mahābāho), none of the sky-dwellers (nabhasvataḥ) who reside in non-divine [material forms], are perceived by an earthly being (bhūcareṇa), by [ordinary] knowledge (jñānaiḥ), or by human senses (puruṣendriyaiḥ)."
विज्ञानाद्दूरसंस्थेन बुद्धिनेत्रेण राघव ।
दृश्यन्ते व्योमगा सिद्धाः स्वप्नवत्स्वार्थदा अपि ॥ ५४ ॥
दृश्यन्ते व्योमगा सिद्धाः स्वप्नवत्स्वार्थदा अपि ॥ ५४ ॥
vijñānāddūrasaṃsthena buddhinetreṇa rāghava ,
dṛśyante vyomagā siddhāḥ svapnavatsvārthadā api 54
dṛśyante vyomagā siddhāḥ svapnavatsvārthadā api 54
54.
vijñānāt dūrasaṃsthena buddhinnetreṇa rāghava
dṛśyante vyomagāḥ siddhāḥ svapnavat svārthadāḥ api
dṛśyante vyomagāḥ siddhāḥ svapnavat svārthadāḥ api
54.
rāghava vijñānāt dūrasaṃsthena buddhinnetreṇa
vyomagāḥ svārthadāḥ api siddhāḥ svapnavat dṛśyante
vyomagāḥ svārthadāḥ api siddhāḥ svapnavat dṛśyante
54.
O Rāghava, the perfected beings (siddhāḥ) who traverse the sky, even those who fulfill one's own desires, are perceived as in a dream, by one who is situated far away, through the eye of intellect (buddhi-netra) and by means of true knowledge (vijñāna).
स्वप्नावलोकनं यद्वत्तद्वत्सिद्धावलोकनम् ।
केवलोऽथ विशेषोऽयं सिद्धप्राप्तौ स्थिरार्थता ॥ ५५ ॥
केवलोऽथ विशेषोऽयं सिद्धप्राप्तौ स्थिरार्थता ॥ ५५ ॥
svapnāvalokanaṃ yadvattadvatsiddhāvalokanam ,
kevalo'tha viśeṣo'yaṃ siddhaprāptau sthirārthatā 55
kevalo'tha viśeṣo'yaṃ siddhaprāptau sthirārthatā 55
55.
svapnāvalokanam yadvat tadvat siddhāvalokanam
kevalaḥ atha viśeṣaḥ ayam siddhaprāptau sthirārthatā
kevalaḥ atha viśeṣaḥ ayam siddhaprāptau sthirārthatā
55.
yadvat svapnāvalokanam tadvat siddhāvalokanam atha
ayam kevalaḥ viśeṣaḥ siddhaprāptau sthirārthatā
ayam kevalaḥ viśeṣaḥ siddhaprāptau sthirārthatā
55.
Just as is the perception in a dream, so too is the perception of perfected beings (siddhāḥ). The only distinction (viśeṣa) in the attainment of perfected beings is the permanence of the objective (sthirārthatā).
मुखाद्बहिर्द्वादशान्ते रेचकाभ्यासयुक्तितः ।
प्राणे चिरं स्थितिं नीते प्रविशत्यपरां पुरीम् ॥ ५६ ॥
प्राणे चिरं स्थितिं नीते प्रविशत्यपरां पुरीम् ॥ ५६ ॥
mukhādbahirdvādaśānte recakābhyāsayuktitaḥ ,
prāṇe ciraṃ sthitiṃ nīte praviśatyaparāṃ purīm 56
prāṇe ciraṃ sthitiṃ nīte praviśatyaparāṃ purīm 56
56.
mukhāt bahiḥ dvādaśānte recakābhyāsayuktitaḥ
prāṇe ciram sthitim nīte praviśati aparām purīm
prāṇe ciram sthitim nīte praviśati aparām purīm
56.
prāṇe ciram sthitim nīte mukhāt bahiḥ dvādaśānte
recakābhyāsayuktitaḥ aparām purīm praviśati
recakābhyāsayuktitaḥ aparām purīm praviśati
56.
When the life-force (prāṇa) is brought to a long-lasting stable state by the skilled practice of exhalation (recaka), extending twelve finger-widths outside the mouth, one enters another body.
श्रीराम उवाच ।
वद स्वभावस्य कथं ब्रह्मन्नचलसंस्थितिः ।
वक्तारः सानुकम्पा हि दुष्प्रश्नेऽपि न खेदिनः ॥ ५७ ॥
वद स्वभावस्य कथं ब्रह्मन्नचलसंस्थितिः ।
वक्तारः सानुकम्पा हि दुष्प्रश्नेऽपि न खेदिनः ॥ ५७ ॥
śrīrāma uvāca ,
vada svabhāvasya kathaṃ brahmannacalasaṃsthitiḥ ,
vaktāraḥ sānukampā hi duṣpraśne'pi na khedinaḥ 57
vada svabhāvasya kathaṃ brahmannacalasaṃsthitiḥ ,
vaktāraḥ sānukampā hi duṣpraśne'pi na khedinaḥ 57
57.
śrīrāmaḥ uvāca vada svabhāvasya katham brahman acalasasthitiḥ
vaktāraḥ sānukampā hi duṣpraśne api na khedinaḥ
vaktāraḥ sānukampā hi duṣpraśne api na khedinaḥ
57.
śrīrāmaḥ uvāca brahman svabhāvasya acalasasthitiḥ katham
vada hi sānukampāḥ vaktāraḥ duṣpraśne api na khedinaḥ
vada hi sānukampāḥ vaktāraḥ duṣpraśne api na khedinaḥ
57.
Śrī Rāma said: O Brahman, please explain how there can be an unwavering state of intrinsic nature (svabhāva). Indeed, compassionate teachers are not saddened even by a difficult question.
श्रीवसिष्ठ उवाच ।
शक्तिर्या तु स्वभावाख्या यथा स्फुरति चात्मनः ।
सर्गादिषु तथैवासौ स्थितिं यातीति निश्चयः ॥ ५८ ॥
शक्तिर्या तु स्वभावाख्या यथा स्फुरति चात्मनः ।
सर्गादिषु तथैवासौ स्थितिं यातीति निश्चयः ॥ ५८ ॥
śrīvasiṣṭha uvāca ,
śaktiryā tu svabhāvākhyā yathā sphurati cātmanaḥ ,
sargādiṣu tathaivāsau sthitiṃ yātīti niścayaḥ 58
śaktiryā tu svabhāvākhyā yathā sphurati cātmanaḥ ,
sargādiṣu tathaivāsau sthitiṃ yātīti niścayaḥ 58
58.
śrīvasiṣṭhaḥ uvāca śaktiḥ yā tu
svabhāvākhyā yathā sphurati
ca ātmanaḥ sargādiṣu tathā eva
asau sthitim yāti iti niścayaḥ
svabhāvākhyā yathā sphurati
ca ātmanaḥ sargādiṣu tathā eva
asau sthitim yāti iti niścayaḥ
58.
śrīvasiṣṭhaḥ uvāca yā tu
svabhāvākhyā śaktiḥ ātmanaḥ yathā ca
sphurati tathā eva asau
sargādiṣu sthitim yāti iti niścayaḥ
svabhāvākhyā śaktiḥ ātmanaḥ yathā ca
sphurati tathā eva asau
sargādiṣu sthitim yāti iti niścayaḥ
58.
Śrī Vasiṣṭha said: That power (śakti), which is indeed called intrinsic nature (svabhāva), just as it manifests from the Self (ātman), so too does it attain its state in creation and similar processes; this is the definitive conclusion.
अवस्तुत्वादविद्याया वस्तुशक्तिरपि क्वचित् ।
भिद्यते दृश्यते ह्यङ्ग वसन्ते शारदं फलम् ॥ ५९ ॥
भिद्यते दृश्यते ह्यङ्ग वसन्ते शारदं फलम् ॥ ५९ ॥
avastutvādavidyāyā vastuśaktirapi kvacit ,
bhidyate dṛśyate hyaṅga vasante śāradaṃ phalam 59
bhidyate dṛśyate hyaṅga vasante śāradaṃ phalam 59
59.
avastutvāt avidyāyāḥ vastuśaktiḥ api kvacit
bhidyate dṛśyate hi aṅga vasante śāradam phalam
bhidyate dṛśyate hi aṅga vasante śāradam phalam
59.
aṅga avidyāyāḥ avastutvāt vastuśaktiḥ api kvacit
bhidyate dṛśyate hi vasante śāradam phalam
bhidyate dṛśyate hi vasante śāradam phalam
59.
O dear one, because of the non-reality of ignorance (avidyā), the power (śakti) of true essence sometimes appears differentiated and is seen, indeed, just as an autumnal fruit might be seen in spring.
सर्वमेवमिदं ब्रह्म नानाऽनानातया स्थितम् ।
जृम्भते व्यवहारार्थं केवलं कथितस्थिति ॥ ६० ॥
जृम्भते व्यवहारार्थं केवलं कथितस्थिति ॥ ६० ॥
sarvamevamidaṃ brahma nānā'nānātayā sthitam ,
jṛmbhate vyavahārārthaṃ kevalaṃ kathitasthiti 60
jṛmbhate vyavahārārthaṃ kevalaṃ kathitasthiti 60
60.
sarvam evam idam brahma nānā anānātayā sthitam
jṛmbhate vyavahārārtham kevalam kathitastiti
jṛmbhate vyavahārārtham kevalam kathitastiti
60.
idam sarvam eva brahma nānā anānātayā sthitam
kevalam vyavahārārtham kathitastiti jṛmbhate
kevalam vyavahārārtham kathitastiti jṛmbhate
60.
Indeed, all this (universe), in this very manner, is the ultimate reality (brahman), existing both as diverse and non-diverse. It manifests solely for practical worldly purposes, merely as an apparent condition.
श्रीराम उवाच ।
सूक्ष्मच्छिद्रादिगत्यर्थं पूरणार्थं च खस्य वा ।
अणुतां स्थूलतां वापि कायोऽयं नीयते कथम् ॥ ६१ ॥
सूक्ष्मच्छिद्रादिगत्यर्थं पूरणार्थं च खस्य वा ।
अणुतां स्थूलतां वापि कायोऽयं नीयते कथम् ॥ ६१ ॥
śrīrāma uvāca ,
sūkṣmacchidrādigatyarthaṃ pūraṇārthaṃ ca khasya vā ,
aṇutāṃ sthūlatāṃ vāpi kāyo'yaṃ nīyate katham 61
sūkṣmacchidrādigatyarthaṃ pūraṇārthaṃ ca khasya vā ,
aṇutāṃ sthūlatāṃ vāpi kāyo'yaṃ nīyate katham 61
61.
śrīrāmaḥ uvāca sūkṣmacchidrādigatyartham pūraṇārtham ca
khasyavā aṇutām sthūlatām vā api kāyaḥ ayam nīyate katham
khasyavā aṇutām sthūlatām vā api kāyaḥ ayam nīyate katham
61.
śrīrāmaḥ uvāca ayam kāyaḥ sūkṣmacchidrādigatyartham vā
khasyavā pūraṇārtham ca aṇutām vā sthūlatām api katham nīyate
khasyavā pūraṇārtham ca aṇutām vā sthūlatām api katham nīyate
61.
Śrī Rāma said: How is this body (kāya) brought to a state of minuteness or grossness, either for the purpose of passing through tiny holes and similar spaces, or for filling space itself?
श्रीवसिष्ठ उवाच ।
काष्ठक्रकचयोः श्लेषाद्यथा छेदः प्रवर्तते ।
द्वयोः संघर्षणादग्निः स्वभावाज्जायते तथा ॥ ६२ ॥
काष्ठक्रकचयोः श्लेषाद्यथा छेदः प्रवर्तते ।
द्वयोः संघर्षणादग्निः स्वभावाज्जायते तथा ॥ ६२ ॥
śrīvasiṣṭha uvāca ,
kāṣṭhakrakacayoḥ śleṣādyathā chedaḥ pravartate ,
dvayoḥ saṃgharṣaṇādagniḥ svabhāvājjāyate tathā 62
kāṣṭhakrakacayoḥ śleṣādyathā chedaḥ pravartate ,
dvayoḥ saṃgharṣaṇādagniḥ svabhāvājjāyate tathā 62
62.
śrīvasiṣṭhaḥ uvāca kāṣṭhakrakacayoḥ śleṣāt yathā chedaḥ
pravartate dvayoḥ saṃgharṣaṇāt agniḥ svabhāvāt jāyate tathā
pravartate dvayoḥ saṃgharṣaṇāt agniḥ svabhāvāt jāyate tathā
62.
śrīvasiṣṭhaḥ uvāca yathā kāṣṭhakrakacayoḥ śleṣāt chedaḥ pravartate,
tathā dvayoḥ saṃgharṣaṇāt agniḥ svabhāvāt jāyate
tathā dvayoḥ saṃgharṣaṇāt agniḥ svabhāvāt jāyate
62.
Śrī Vasiṣṭha said: Just as cutting (cheda) occurs from the contact between wood and a saw, so too does fire naturally arise from the friction of two (objects).
मांसं कुयन्त्रजठरे स्थितं श्लिष्टमुखं मिथः ।
ऊर्ध्वाधःसंमिलत्स्थूलद्ध्यम्भःस्थैरिव वैतसम् ॥ ६३ ॥
ऊर्ध्वाधःसंमिलत्स्थूलद्ध्यम्भःस्थैरिव वैतसम् ॥ ६३ ॥
māṃsaṃ kuyantrajaṭhare sthitaṃ śliṣṭamukhaṃ mithaḥ ,
ūrdhvādhaḥsaṃmilatsthūladdhyambhaḥsthairiva vaitasam 63
ūrdhvādhaḥsaṃmilatsthūladdhyambhaḥsthairiva vaitasam 63
63.
māṃsam kuyantrajathare sthitam śliṣṭamukham mithaḥ
ūrdhvādhaḥsaṃmilatsthūladvyambhaḥsthaiḥ iva vaitasam
ūrdhvādhaḥsaṃmilatsthūladvyambhaḥsthaiḥ iva vaitasam
63.
māṃsam kuyantrajathare sthitam mithaḥ śliṣṭamukham
iva ūrdhvādhaḥsaṃmilatsthūladvyambhaḥsthaiḥ vaitasam
iva ūrdhvādhaḥsaṃmilatsthūladvyambhaḥsthaiḥ vaitasam
63.
Flesh, situated within the interior of a complex apparatus, with its surfaces mutually joined, (is transformed) like a piece of cane (vaitasa) whose thick, twin parts, meeting both above and below, are situated in water.
तस्य कुण्डलिनी लक्ष्मीर्निलीनान्तर्निजास्पदे ।
पद्मरागसमुद्गस्य कोशे मुक्तावली यथा ॥ ६४ ॥
पद्मरागसमुद्गस्य कोशे मुक्तावली यथा ॥ ६४ ॥
tasya kuṇḍalinī lakṣmīrnilīnāntarnijāspade ,
padmarāgasamudgasya kośe muktāvalī yathā 64
padmarāgasamudgasya kośe muktāvalī yathā 64
64.
tasya kuṇḍalinī lakṣmīḥ nilīnā antar nijāspade
padmarāgasamudgasya kośe muktāvalī yathā
padmarāgasamudgasya kośe muktāvalī yathā
64.
yathā muktāvalī padmarāgasamudgasya kośe
tasya kuṇḍalinī lakṣmīḥ antar nijāspade nilīnā
tasya kuṇḍalinī lakṣmīḥ antar nijāspade nilīnā
64.
Just as a pearl necklace is concealed within a ruby casket, so too is its Kuṇḍalinī (śakti) hidden deep within its own abode.
आवर्तफलमालेव नित्यं सलसलायते ।
दण्डाहतेव भुजगी समुन्नतिविवर्तिनी ॥ ६५ ॥
दण्डाहतेव भुजगी समुन्नतिविवर्तिनी ॥ ६५ ॥
āvartaphalamāleva nityaṃ salasalāyate ,
daṇḍāhateva bhujagī samunnativivartinī 65
daṇḍāhateva bhujagī samunnativivartinī 65
65.
āvartaphalmālā iva nityaṃ salasalāyate
daṇḍāhatā iva bhujagī samunnatvivartinī
daṇḍāhatā iva bhujagī samunnatvivartinī
65.
sā āvartaphalmālā iva nityaṃ salasalāyate
daṇḍāhatā bhujagī iva samunnatvivartinī
daṇḍāhatā bhujagī iva samunnatvivartinī
65.
Like a garland of spiraling fruits, it constantly vibrates; like a female serpent struck by a stick, it rises and twists upwards.
द्यावापृथिव्योर्मध्यस्था क्रियेव स्पन्दधर्मिणी ।
संविन्मधुविबोधार्को हृत्पद्मपुटषट्पदी ॥ ६६ ॥
संविन्मधुविबोधार्को हृत्पद्मपुटषट्पदी ॥ ६६ ॥
dyāvāpṛthivyormadhyasthā kriyeva spandadharmiṇī ,
saṃvinmadhuvibodhārko hṛtpadmapuṭaṣaṭpadī 66
saṃvinmadhuvibodhārko hṛtpadmapuṭaṣaṭpadī 66
66.
dyāvāpṛthivyoḥ madhyasthā kriyā iva spandadharmiṇī
saṃvitmadhuvibodha arkaḥ hṛtpadmapuṭaṣaṭpadī
saṃvitmadhuvibodha arkaḥ hṛtpadmapuṭaṣaṭpadī
66.
sā dyāvāpṛthivyoḥ madhyasthā kriyā iva spandadharmiṇī asti;
sā saṃvitmadhuvibodhārkaḥ ca hṛtpadmapuṭaṣaṭpadī ca asti
sā saṃvitmadhuvibodhārkaḥ ca hṛtpadmapuṭaṣaṭpadī ca asti
66.
Like an activity (kriyā) situated between heaven and earth, having the intrinsic nature (dharma) of pulsation; it is the sun that awakens the honey of consciousness (saṃvit), and a female bee within the cup of the heart-lotus.
तत्सर्वं शक्तिपद्मादि बाह्येनाभ्यन्तरैस्तया ।
हृदि व्याधूयते वातैः पत्रवृन्दमिवाभितः ॥ ६७ ॥
हृदि व्याधूयते वातैः पत्रवृन्दमिवाभितः ॥ ६७ ॥
tatsarvaṃ śaktipadmādi bāhyenābhyantaraistayā ,
hṛdi vyādhūyate vātaiḥ patravṛndamivābhitaḥ 67
hṛdi vyādhūyate vātaiḥ patravṛndamivābhitaḥ 67
67.
tat sarvam śaktipadma ādi bāhyena abhyantaraiḥ tayā
hṛdi vyādhūyate vātaiḥ patravṛndam iva abhitaḥ
hṛdi vyādhūyate vātaiḥ patravṛndam iva abhitaḥ
67.
tayā tat sarvam śaktipadma ādi bāhyena abhyantaraiḥ
hṛdi vātaiḥ abhitaḥ patravṛndam iva vyādhūyate
hṛdi vātaiḥ abhitaḥ patravṛndam iva vyādhūyate
67.
By that (Kuṇḍalinī śakti), all that exists, beginning with the lotus of power (śakti), both externally and internally, is agitated in the heart, just as a multitude of leaves is stirred all around by winds.
यद्वद्व्योम स्फुरत्यङ्ग स्यभावात्तत्र वायवः ।
बलवन्मृदु यत्किंचिद्भृशं कवलयन्ति तत् ॥ ६८ ॥
बलवन्मृदु यत्किंचिद्भृशं कवलयन्ति तत् ॥ ६८ ॥
yadvadvyoma sphuratyaṅga syabhāvāttatra vāyavaḥ ,
balavanmṛdu yatkiṃcidbhṛśaṃ kavalayanti tat 68
balavanmṛdu yatkiṃcidbhṛśaṃ kavalayanti tat 68
68.
yadvat vyoma sphurati aṅga syabhāvāt tatra vāyavaḥ
| balavat mṛdu yat kiñcit bhṛśam kavalayanti tat ||
| balavat mṛdu yat kiñcit bhṛśam kavalayanti tat ||
68.
aṅga yadvat vyoma sphurati tatra syabhāvāt vāyavaḥ
balavat mṛdu yat kiñcit tat bhṛśam kavalayanti
balavat mṛdu yat kiñcit tat bhṛśam kavalayanti
68.
O dear one, just as space (vyoma) manifests, so too by its inherent nature, the winds present there, whether forceful or gentle, intensely engulf or consume whatever exists.
वातैराहन्यमानं तत्पद्मादि तरलायते ।
हृद्यन्यान्यैति कार्येण पल्लवादि यथा तरोः ॥ ६९ ॥
हृद्यन्यान्यैति कार्येण पल्लवादि यथा तरोः ॥ ६९ ॥
vātairāhanyamānaṃ tatpadmādi taralāyate ,
hṛdyanyānyaiti kāryeṇa pallavādi yathā taroḥ 69
hṛdyanyānyaiti kāryeṇa pallavādi yathā taroḥ 69
69.
vātaiḥ āhanyamānam tat padma-ādi taralāyate | hṛdi
anyāni eti kāryeṇa pallava-ādi yathā taroḥ ||
anyāni eti kāryeṇa pallava-ādi yathā taroḥ ||
69.
vātaiḥ āhanyamānam tat padma-ādi taralāyate
hṛdi kāryeṇa anyāni eti yathā taroḥ pallava-ādi
hṛdi kāryeṇa anyāni eti yathā taroḥ pallava-ādi
69.
That (mind/consciousness), when struck by the winds (of impulses and impressions), becomes agitated, just like lotuses and similar objects. Within the heart (hṛdi), by its own activity, it moves from one state to another, much like the sprouts and other parts of a tree (are moved).
देहेष्वाजरणं सर्वरसानां पवनोऽन्वहम् ।
जनयत्यग्निमन्योन्यसंघर्षाद्वनवेणुवत् ॥ ७० ॥
जनयत्यग्निमन्योन्यसंघर्षाद्वनवेणुवत् ॥ ७० ॥
deheṣvājaraṇaṃ sarvarasānāṃ pavano'nvaham ,
janayatyagnimanyonyasaṃgharṣādvanaveṇuvat 70
janayatyagnimanyonyasaṃgharṣādvanaveṇuvat 70
70.
deheṣu ājaranaṁ sarva-rasānām pavanaḥ anvaham |
janayati agnim anyonya-saṅgharṣāt vana-veṇu-vat ||
janayati agnim anyonya-saṅgharṣāt vana-veṇu-vat ||
70.
deheṣu pavanaḥ anvaham sarva-rasānām ājaranaṁ
agnim janayati anyonya-saṅgharṣāt vana-veṇu-vat
agnim janayati anyonya-saṅgharṣāt vana-veṇu-vat
70.
In the bodies, the vital air (pavana) daily causes the complete digestion and assimilation of all essences (rasa). It generates digestive fire (agni) through mutual friction, similar to how fire is produced from the friction of forest bamboos.
स्वभावशीतवातात्मा देहस्तेनौष्ण्यमेत्यथ ।
उदितेन स सर्वाङ्गे भुवनं भानुना यथा ॥ ७१ ॥
उदितेन स सर्वाङ्गे भुवनं भानुना यथा ॥ ७१ ॥
svabhāvaśītavātātmā dehastenauṣṇyametyatha ,
uditena sa sarvāṅge bhuvanaṃ bhānunā yathā 71
uditena sa sarvāṅge bhuvanaṃ bhānunā yathā 71
71.
svabhāva-śīta-vāta-ātmā dehaḥ tena auṣṇyam eti atha
| uditena sa sarva-aṅge bhuvanam bhānunā yathā ||
| uditena sa sarva-aṅge bhuvanam bhānunā yathā ||
71.
svabhāva-śīta-vāta-ātmā dehaḥ tena auṣṇyam eti atha yathā
uditena bhānunā bhuvanam sarva-aṅge saḥ (auṣṇyam eti)
uditena bhānunā bhuvanam sarva-aṅge saḥ (auṣṇyam eti)
71.
The body, whose intrinsic nature (svabhāva) is cold and characterized by vital air (vāta), then attains warmth through that (generated digestive fire). This is just as the entire world (bhuvanam), in all its parts, (becomes warm) by the risen sun.
सर्वतो विचरेदस्मिंस्तत्तेजस्तारकाकृति ।
हृत्पद्महेमभ्रमरो योगिनां चिन्त्यतां गतम् ॥ ७२ ॥
हृत्पद्महेमभ्रमरो योगिनां चिन्त्यतां गतम् ॥ ७२ ॥
sarvato vicaredasmiṃstattejastārakākṛti ,
hṛtpadmahemabhramaro yogināṃ cintyatāṃ gatam 72
hṛtpadmahemabhramaro yogināṃ cintyatāṃ gatam 72
72.
sarvataḥ vicaret asmin tat tejaḥ tārakākṛti
hṛtpadmahemabhramaraḥ yoginām cintyatām gatam
hṛtpadmahemabhramaraḥ yoginām cintyatām gatam
72.
yoginām hṛtpadmahemabhramaraḥ tārakākṛti tat
tejaḥ asmin sarvataḥ vicaret cintyatām gatam
tejaḥ asmin sarvataḥ vicaret cintyatām gatam
72.
That star-shaped light (tejas), like a golden bee in the heart-lotus, moves everywhere within this (body) and is attained by yogis for profound contemplation (dhyāna).
तत्प्रकाशमयं ज्ञानं चिन्तितं सत्प्रयच्छति ।
येन योजनलक्षस्थं वस्तु नित्यं हि दृश्यते ॥ ७३ ॥
येन योजनलक्षस्थं वस्तु नित्यं हि दृश्यते ॥ ७३ ॥
tatprakāśamayaṃ jñānaṃ cintitaṃ satprayacchati ,
yena yojanalakṣasthaṃ vastu nityaṃ hi dṛśyate 73
yena yojanalakṣasthaṃ vastu nityaṃ hi dṛśyate 73
73.
tatprakāśamayam jñānam cintitam sat prayacchati
yena yojanalakṣastham vastu nityam hi dṛśyate
yena yojanalakṣastham vastu nityam hi dṛśyate
73.
tatprakāśamayam jñānam cintitam sat prayacchati
yena yojanalakṣastham vastu nityam hi dṛśyate
yena yojanalakṣastham vastu nityam hi dṛśyate
73.
That knowledge (jñāna), which is full of light, when meditated upon (dhyāna), indeed grants supreme reality. By it, an object situated at a distance of a hundred thousand yojanas is eternally perceived.
तस्याग्नेर्वाडवस्येव जलं संशुष्कमिन्धनम् ।
मांसपङ्कजखण्डाढ्यं हृत्सरः कोशवासिनः ॥ ७४ ॥
मांसपङ्कजखण्डाढ्यं हृत्सरः कोशवासिनः ॥ ७४ ॥
tasyāgnervāḍavasyeva jalaṃ saṃśuṣkamindhanam ,
māṃsapaṅkajakhaṇḍāḍhyaṃ hṛtsaraḥ kośavāsinaḥ 74
māṃsapaṅkajakhaṇḍāḍhyaṃ hṛtsaraḥ kośavāsinaḥ 74
74.
tasya agneḥ vāḍavasya iva jalam saṁśuṣkam indhanam
māṁsapaṅkajakhaṇḍāḍhyam hṛtsaraḥ kośavāsinaḥ
māṁsapaṅkajakhaṇḍāḍhyam hṛtsaraḥ kośavāsinaḥ
74.
kośavāsinaḥ hṛtsaraḥ māṁsapaṅkajakhaṇḍāḍhyam vāḍavasya
agneḥ jalam iva tasya agneḥ saṁśuṣkam indhanam
agneḥ jalam iva tasya agneḥ saṁśuṣkam indhanam
74.
For one dwelling in the sheath (kośa), the heart-lake, rich in lotus-like pieces of flesh, becomes like completely dry fuel for that fire, just as water is for a submarine fire (vāḍava).
यदच्छं शीतलत्वं च तदस्यात्मेन्दुरुच्यते ।
इतीन्दोरुत्थितः सोऽग्निरग्नीषोमौ हि देहकः ॥ ७५ ॥
इतीन्दोरुत्थितः सोऽग्निरग्नीषोमौ हि देहकः ॥ ७५ ॥
yadacchaṃ śītalatvaṃ ca tadasyātmendurucyate ,
itīndorutthitaḥ so'gniragnīṣomau hi dehakaḥ 75
itīndorutthitaḥ so'gniragnīṣomau hi dehakaḥ 75
75.
yat accham śītalatvam ca tat asya ātmā induḥ ucyate
iti indoḥ utthitaḥ saḥ agniḥ agnīṣomau hi dehakaḥ
iti indoḥ utthitaḥ saḥ agniḥ agnīṣomau hi dehakaḥ
75.
yat accham śītalatvam ca (asti),
tat asya ātmā induḥ ucyate.
iti indoḥ saḥ agniḥ utthitaḥ (bhavati).
hi agnīṣomau dehakaḥ (bhavati).
tat asya ātmā induḥ ucyate.
iti indoḥ saḥ agniḥ utthitaḥ (bhavati).
hi agnīṣomau dehakaḥ (bhavati).
75.
That which is pure and coolness is said to be its moon-like Self (ātman). Thus, that fire arises from the moon; for Agni (fire) and Soma (moon/water) indeed constitute the body (deha).
सर्वं तूष्णात्मकं किंचित्तेजोऽर्काग्न्यभिधं विदुः ।
शीतात्मकं तु सोमाख्यमाभ्यामेव कृतं जगत् ॥ ७६ ॥
शीतात्मकं तु सोमाख्यमाभ्यामेव कृतं जगत् ॥ ७६ ॥
sarvaṃ tūṣṇātmakaṃ kiṃcittejo'rkāgnyabhidhaṃ viduḥ ,
śītātmakaṃ tu somākhyamābhyāmeva kṛtaṃ jagat 76
śītātmakaṃ tu somākhyamābhyāmeva kṛtaṃ jagat 76
76.
sarvam tūṣṇa-ātmakam kiñcit tejaḥ arka-agni-abhidham
viduḥ | śīta-ātmakam tu soma-ākhyam ābhyām eva kṛtam jagat
viduḥ | śīta-ātmakam tu soma-ākhyam ābhyām eva kṛtam jagat
76.
viduḥ kiñcit sarvam tūṣṇa-ātmakam tejaḥ arka-agni-abhidham
tu śīta-ātmakam soma-ākhyam jagat ābhyām eva kṛtam
tu śīta-ātmakam soma-ākhyam jagat ābhyām eva kṛtam
76.
Everything that is hot by nature (ātman) is known as *tejas* (luminous energy), named after the sun and fire. That which is cold by nature (ātman), however, is called *soma*. The world is indeed created by these two.
विद्याविद्यास्वरूपेण सर्वं सदसदात्मना ।
जगद्वा येन निर्वृत्तं तदेवैवं विभज्यते ॥ ७७ ॥
जगद्वा येन निर्वृत्तं तदेवैवं विभज्यते ॥ ७७ ॥
vidyāvidyāsvarūpeṇa sarvaṃ sadasadātmanā ,
jagadvā yena nirvṛttaṃ tadevaivaṃ vibhajyate 77
jagadvā yena nirvṛttaṃ tadevaivaṃ vibhajyate 77
77.
vidyā-avidyā-svarūpeṇa sarvam sat-asat-ātmanā |
jagat vā yena nirvṛttam tat eva evam vibhajyate
jagat vā yena nirvṛttam tat eva evam vibhajyate
77.
sarvam vidyā-avidyā-svarūpeṇa sat-asat-ātmanā
vā yena jagat nirvṛttam tat eva evam vibhajyate
vā yena jagat nirvṛttam tat eva evam vibhajyate
77.
Everything, whether in the form of knowledge (vidyā) and ignorance (avidyā), or as existence (sat) and non-existence (asat), or even that by which the world is brought into being – that very thing is thus divided.
संवित्प्रकाशं विद्यादि सूर्यमग्निं विदुर्बुधाः ।
असज्जाड्यं तमो विद्याद्याहुः सोमं मनीषिणः ॥ ७८ ॥
असज्जाड्यं तमो विद्याद्याहुः सोमं मनीषिणः ॥ ७८ ॥
saṃvitprakāśaṃ vidyādi sūryamagniṃ vidurbudhāḥ ,
asajjāḍyaṃ tamo vidyādyāhuḥ somaṃ manīṣiṇaḥ 78
asajjāḍyaṃ tamo vidyādyāhuḥ somaṃ manīṣiṇaḥ 78
78.
saṃvit-prakāśam vidyā-ādi sūryam agnim viduḥ budhāḥ
| asat-jāḍyam tamaḥ avidyā-ādi āhuḥ somam manīṣiṇaḥ
| asat-jāḍyam tamaḥ avidyā-ādi āhuḥ somam manīṣiṇaḥ
78.
budhāḥ saṃvit-prakāśam vidyā-ādi sūryam agnim viduḥ
manīṣiṇaḥ asat-jāḍyam tamaḥ avidyā-ādi somam āhuḥ
manīṣiṇaḥ asat-jāḍyam tamaḥ avidyā-ādi somam āhuḥ
78.
The wise (budhāḥ) know knowledge (vidyā) – beginning with consciousness and light – as the sun and fire. The discerning (manīṣiṇaḥ) call ignorance (avidyā) – beginning with non-existence, inertia, and darkness – as *soma*.
श्रीराम उवाच ।
वह्निर्वाय्वात्मनः सोमादुदेतीति मुनीश्वर ।
सोमस्योत्पत्तिमधुना वद मे वदतां वर ॥ ७९ ॥
वह्निर्वाय्वात्मनः सोमादुदेतीति मुनीश्वर ।
सोमस्योत्पत्तिमधुना वद मे वदतां वर ॥ ७९ ॥
śrīrāma uvāca ,
vahnirvāyvātmanaḥ somādudetīti munīśvara ,
somasyotpattimadhunā vada me vadatāṃ vara 79
vahnirvāyvātmanaḥ somādudetīti munīśvara ,
somasyotpattimadhunā vada me vadatāṃ vara 79
79.
śrī-rāma uvāca | vahniḥ vāyu-ātmanaḥ somāt udeti iti
munīśvara | somasya utpattim adhunā vada me vadatām vara
munīśvara | somasya utpattim adhunā vada me vadatām vara
79.
śrī-rāma uvāca munīśvara vahniḥ vāyu-ātmanaḥ somāt
udeti iti vadatām vara adhunā me somasya utpattim vada
udeti iti vadatām vara adhunā me somasya utpattim vada
79.
Shri Rama said: 'O Lord of sages, it is said that fire arises from *soma*, which has the nature of air (vāyu-ātman). O best of speakers, now tell me the origin of *soma*.'
श्रीवसिष्ठ उवाच ।
अग्नीषोमौ मिथः कार्यकारणे च व्यवस्थिते ।
पर्यायेण समं चैतौ प्रजीषेते परस्परम् ॥ ८० ॥
अग्नीषोमौ मिथः कार्यकारणे च व्यवस्थिते ।
पर्यायेण समं चैतौ प्रजीषेते परस्परम् ॥ ८० ॥
śrīvasiṣṭha uvāca ,
agnīṣomau mithaḥ kāryakāraṇe ca vyavasthite ,
paryāyeṇa samaṃ caitau prajīṣete parasparam 80
agnīṣomau mithaḥ kāryakāraṇe ca vyavasthite ,
paryāyeṇa samaṃ caitau prajīṣete parasparam 80
80.
śrīvasisthaḥ uvāca agnīṣomau mithaḥ kāryakāraṇe ca
vyavasthite paryāyeṇa samam ca etau prajīṣete parasparam
vyavasthite paryāyeṇa samam ca etau prajīṣete parasparam
80.
śrīvasisthaḥ uvāca agnīṣomau mithaḥ kāryakāraṇe ca
vyavasthite etau ca paryāyeṇa samam parasparam prajīṣete
vyavasthite etau ca paryāyeṇa samam parasparam prajīṣete
80.
Śrī Vasiṣṭha said: Agni and Soma are mutually established as cause and effect. These two, in turn, equally sustain each other.
जन्माङ्गबीजाङ्कुरवत्तथा दिवसरात्रिवत् ।
स्थितिश्छायातपसमा केवला सैतयोर्भवेत् ॥ ८१ ॥
स्थितिश्छायातपसमा केवला सैतयोर्भवेत् ॥ ८१ ॥
janmāṅgabījāṅkuravattathā divasarātrivat ,
sthitiśchāyātapasamā kevalā saitayorbhavet 81
sthitiśchāyātapasamā kevalā saitayorbhavet 81
81.
janmāṅgabījāṅkuravat tathā divasarātrivat
sthitiḥ chāyātapasamā kevalā sā etayoḥ bhavet
sthitiḥ chāyātapasamā kevalā sā etayoḥ bhavet
81.
janmāṅgabījāṅkuravat tathā divasarātrivat
etayoḥ sthitiḥ chāyātapasamā sā kevalā bhavet
etayoḥ sthitiḥ chāyātapasamā sā kevalā bhavet
81.
Their existence is like the relation between birth, component, seed, and sprout, and like day and night; for these two (Agni and Soma), their state (sthiti) is singularly comparable to that of shadow and light.
तुल्यकालोपलम्भासावित्थं छायातपस्थितिः ।
केवलैकोपलम्भाढ्या स्थितिर्दिवसरात्रिवत् ॥ ८२ ॥
केवलैकोपलम्भाढ्या स्थितिर्दिवसरात्रिवत् ॥ ८२ ॥
tulyakālopalambhāsāvitthaṃ chāyātapasthitiḥ ,
kevalaikopalambhāḍhyā sthitirdivasarātrivat 82
kevalaikopalambhāḍhyā sthitirdivasarātrivat 82
82.
tulyakālopalambhā asau ittham chāyātapasthitiḥ
kevalaikopalambhāḍhyā sthitiḥ divasarātrivat
kevalaikopalambhāḍhyā sthitiḥ divasarātrivat
82.
ittham chāyātapasthitiḥ tulyakālopalambhā asau
kevalaikopalambhāḍhyā sthitiḥ divasarātrivat
kevalaikopalambhāḍhyā sthitiḥ divasarātrivat
82.
Thus, that state of shadow and light is characterized by simultaneous perception. (But) the state uniquely characterized by single perception is like day and night.
कार्यकारणभावश्च द्विविधः कथितोऽनयोः ।
सद्रूपपरिणामोत्थो विनाशपरिणामजः ॥ ८३ ॥
सद्रूपपरिणामोत्थो विनाशपरिणामजः ॥ ८३ ॥
kāryakāraṇabhāvaśca dvividhaḥ kathito'nayoḥ ,
sadrūpapariṇāmottho vināśapariṇāmajaḥ 83
sadrūpapariṇāmottho vināśapariṇāmajaḥ 83
83.
kāryakāraṇabhāvaḥ ca dvividhaḥ kathitaḥ anayoḥ
sadrūpapariṇāmottahaḥ vināśapariṇāmajaḥ
sadrūpapariṇāmottahaḥ vināśapariṇāmajaḥ
83.
anayoḥ kāryakāraṇabhāvaḥ ca dvividhaḥ kathitaḥ
sadrūpapariṇāmottahaḥ vināśapariṇāmajaḥ
sadrūpapariṇāmottahaḥ vināśapariṇāmajaḥ
83.
The nature of cause and effect (kāryakāraṇabhāva) for these two (Agni and Soma) is declared to be twofold: one arises from a transformation of an existent form, and the other is born from a destructive transformation.
एकस्माद्यद्द्वितीयस्य संभवोऽङ्कुरबीजवत् ।
कार्यकारणभावोऽसौ सद्रूपपरिणामजः ॥ ८४ ॥
कार्यकारणभावोऽसौ सद्रूपपरिणामजः ॥ ८४ ॥
ekasmādyaddvitīyasya saṃbhavo'ṅkurabījavat ,
kāryakāraṇabhāvo'sau sadrūpapariṇāmajaḥ 84
kāryakāraṇabhāvo'sau sadrūpapariṇāmajaḥ 84
84.
ekasmāt yat dvitīyasya saṃbhavaḥ aṅkurabījavat
kāryakāraṇabhāvaḥ asau sadrūpapariṇāmajaḥ
kāryakāraṇabhāvaḥ asau sadrūpapariṇāmajaḥ
84.
yat ekasmāt dvitīyasya saṃbhavaḥ aṅkurabījavat,
asau kāryakāraṇabhāvaḥ sadrūpapariṇāmajaḥ
asau kāryakāraṇabhāvaḥ sadrūpapariṇāmajaḥ
84.
This relationship of cause and effect, where a second thing originates from a single one, much like a sprout from a seed, arises from a transformation that brings an existent form into being.
एकनाशे द्वितीयस्य यद्भावो दिनरात्रिवत् ।
कार्यकारणभावोऽसौ विनाशपरिणामजः ॥ ८५ ॥
कार्यकारणभावोऽसौ विनाशपरिणामजः ॥ ८५ ॥
ekanāśe dvitīyasya yadbhāvo dinarātrivat ,
kāryakāraṇabhāvo'sau vināśapariṇāmajaḥ 85
kāryakāraṇabhāvo'sau vināśapariṇāmajaḥ 85
85.
ekanāśe dvitīyasya yat bhāvaḥ dinarātrivat
kāryakāraṇabhāvaḥ asau vināśapariṇāmajaḥ
kāryakāraṇabhāvaḥ asau vināśapariṇāmajaḥ
85.
yat ekanāśe dvitīyasya bhāvaḥ dinarātrivat,
asau kāryakāraṇabhāvaḥ vināśapariṇāmajaḥ
asau kāryakāraṇabhāvaḥ vināśapariṇāmajaḥ
85.
This relationship of cause and effect, where the existence of a second thing depends on the destruction of the first, similar to the cycle of day and night, arises from a transformation of destruction.
सद्रूपपरिणामस्य मृद्घटक्रमसंस्थितेः ।
अक्षोपलम्भादितरत्प्रमाणं नोपयुज्यते ॥ ८६ ॥
अक्षोपलम्भादितरत्प्रमाणं नोपयुज्यते ॥ ८६ ॥
sadrūpapariṇāmasya mṛdghaṭakramasaṃsthiteḥ ,
akṣopalambhāditaratpramāṇaṃ nopayujyate 86
akṣopalambhāditaratpramāṇaṃ nopayujyate 86
86.
sadrūpapariṇāmasya mṛdghaṭakramasaṃsthiteḥ
akṣopalambhāt itarat pramāṇam na upayujyate
akṣopalambhāt itarat pramāṇam na upayujyate
86.
sadrūpapariṇāmasya mṛdghaṭakramasaṃsthiteḥ,
akṣopalambhāt itarat pramāṇam na upayujyate
akṣopalambhāt itarat pramāṇam na upayujyate
86.
Regarding the transformation into an existent form, as exemplified by the sequence of clay becoming a pot, no other means of knowledge (pramāṇa) apart from direct perception (akṣopalambha) is utilized or required.
विनाशपरिणामस्य दिनरात्रिक्रमस्थितेः ।
अभावोऽप्येकवस्तुस्थो गतो मुख्यप्रमाणताम् ॥ ८७ ॥
अभावोऽप्येकवस्तुस्थो गतो मुख्यप्रमाणताम् ॥ ८७ ॥
vināśapariṇāmasya dinarātrikramasthiteḥ ,
abhāvo'pyekavastustho gato mukhyapramāṇatām 87
abhāvo'pyekavastustho gato mukhyapramāṇatām 87
87.
vināśapariṇāmasya dinarātrakramasthiteḥ abhāvaḥ
api ekavastusthaḥ gataḥ mukhyapramāṇatām
api ekavastusthaḥ gataḥ mukhyapramāṇatām
87.
vināśapariṇāmasya dinarātrakramasthiteḥ,
ekavastusthaḥ abhāvaḥ api mukhyapramāṇatām gataḥ
ekavastusthaḥ abhāvaḥ api mukhyapramāṇatām gataḥ
87.
Even non-existence, when it pertains to a single object within the transformation of destruction, as exemplified by the sequence of day and night, has attained the status of a primary means of knowledge (pramāṇa).
अनास्था नास्ति कर्तृत्वमित्याद्याऽऽयुक्तिवादिनः ।
अवज्ञया बहिष्कार्याः स्वानुभूत्यपलापिनः ॥ ८८ ॥
अवज्ञया बहिष्कार्याः स्वानुभूत्यपलापिनः ॥ ८८ ॥
anāsthā nāsti kartṛtvamityādyā''yuktivādinaḥ ,
avajñayā bahiṣkāryāḥ svānubhūtyapalāpinaḥ 88
avajñayā bahiṣkāryāḥ svānubhūtyapalāpinaḥ 88
88.
anāsthā na asti kartṛtvam iti ādyāḥ ayukti-vādinaḥ
| avajñayā bahiskāryāḥ svānubhūti-apalāpinaḥ ||
| avajñayā bahiskāryāḥ svānubhūti-apalāpinaḥ ||
88.
svānubhūti-apalāpinaḥ ayukti-vādinaḥ anāsthā na
asti kartṛtvam iti ādyāḥ avajñayā bahiskāryāḥ
asti kartṛtvam iti ādyāḥ avajñayā bahiskāryāḥ
88.
Those who deny their own experience and advocate illogical arguments (ayukti-vādinaḥ) such as 'there is indifference (anāsthā)' or 'there is no doership,' should be scornfully excluded.
प्रत्यक्षवदभावोऽपि प्रमैव रघुनन्दन ।
अग्न्यभावोऽपि शीतस्य प्रमाणं सर्वजन्तुषु ॥ ८९ ॥
अग्न्यभावोऽपि शीतस्य प्रमाणं सर्वजन्तुषु ॥ ८९ ॥
pratyakṣavadabhāvo'pi pramaiva raghunandana ,
agnyabhāvo'pi śītasya pramāṇaṃ sarvajantuṣu 89
agnyabhāvo'pi śītasya pramāṇaṃ sarvajantuṣu 89
89.
pratyakṣavat abhāvaḥ api pramā eva raghunandana |
agni-abhāvaḥ api śītasya pramāṇam sarva-jantuṣu ||
agni-abhāvaḥ api śītasya pramāṇam sarva-jantuṣu ||
89.
raghunandana pratyakṣavat abhāvaḥ api pramā eva
sarva-jantuṣu śītasya agni-abhāvaḥ api pramāṇam
sarva-jantuṣu śītasya agni-abhāvaḥ api pramāṇam
89.
O scion of Raghu (raghunandana), the absence of something, just like direct perception, is indeed a valid means of knowledge (pramā). For all living beings, the absence of fire (agni) is also a proof (pramāṇa) of cold.
अग्निर्धूमतया भागाद्यां प्रयाति पयोदताम् ।
सद्रूपपरिणामेन तदग्निः सोमकारणम् ॥ ९० ॥
सद्रूपपरिणामेन तदग्निः सोमकारणम् ॥ ९० ॥
agnirdhūmatayā bhāgādyāṃ prayāti payodatām ,
sadrūpapariṇāmena tadagniḥ somakāraṇam 90
sadrūpapariṇāmena tadagniḥ somakāraṇam 90
90.
agniḥ dhūmatayā bhāgāt yām prayāti payodatām |
sat-rūpa-pariṇāmena tat agniḥ soma-kāraṇam ||
sat-rūpa-pariṇāmena tat agniḥ soma-kāraṇam ||
90.
agniḥ dhūmatayā bhāgāt yām payodatām prayāti
tat agniḥ sat-rūpa-pariṇāmena soma-kāraṇam
tat agniḥ sat-rūpa-pariṇāmena soma-kāraṇam
90.
The fire (agni), by transforming partly into smoke, attains the state of being a cloud. Through this transformation into a substantial form, that fire (agni) becomes the cause of Soma (soma).
अग्निर्नष्टतया शैत्यादसावेव प्रयाति यत् ।
विनाशपरिणामेन तदग्निः सोमकारणम् ॥ ९१ ॥
विनाशपरिणामेन तदग्निः सोमकारणम् ॥ ९१ ॥
agnirnaṣṭatayā śaityādasāveva prayāti yat ,
vināśapariṇāmena tadagniḥ somakāraṇam 91
vināśapariṇāmena tadagniḥ somakāraṇam 91
91.
agniḥ naṣṭatayā śaityāt asau eva prayāti yat
| vināśa-pariṇāmena tat agniḥ soma-kāraṇam ||
| vināśa-pariṇāmena tat agniḥ soma-kāraṇam ||
91.
yat agniḥ śaityāt naṣṭatayā asau eva prayāti
tat agniḥ vināśa-pariṇāmena soma-kāraṇam
tat agniḥ vināśa-pariṇāmena soma-kāraṇam
91.
When fire (agni), through its destruction by cold, itself undergoes a transformative decay and attains (a state of non-existence), that very fire (agni) is the cause of Soma (soma).
सप्ताम्बुधिपयः पीत्वा धूमोद्गारेण वाडवः ।
पयोदतां प्रयातेन तदेव जनयत्यलम् ॥ ९२ ॥
पयोदतां प्रयातेन तदेव जनयत्यलम् ॥ ९२ ॥
saptāmbudhipayaḥ pītvā dhūmodgāreṇa vāḍavaḥ ,
payodatāṃ prayātena tadeva janayatyalam 92
payodatāṃ prayātena tadeva janayatyalam 92
92.
saptāmbudhipayaḥ pītvā dhūma udgāreṇa vāḍavaḥ
payodatām prayātena tat eva janayati alam
payodatām prayātena tat eva janayati alam
92.
vāḍavaḥ saptāmbudhipayaḥ pītvā dhūma udgāreṇa
payodatām prayātena tat eva alam janayati
payodatām prayātena tat eva alam janayati
92.
Having consumed the waters of the seven oceans, the submarine fire (vāḍava), by emitting vapor and attaining the state of a cloud, then abundantly generates that very water.
अर्कः पीत्वा निशानाथमामावास्यं पुनःपुनः ।
उद्गिरत्यमले पक्षे मृणालमिव सारसः ॥ ९३ ॥
उद्गिरत्यमले पक्षे मृणालमिव सारसः ॥ ९३ ॥
arkaḥ pītvā niśānāthamāmāvāsyaṃ punaḥpunaḥ ,
udgiratyamale pakṣe mṛṇālamiva sārasaḥ 93
udgiratyamale pakṣe mṛṇālamiva sārasaḥ 93
93.
arkaḥ pītvā niśānātham āmāvāsyam punaḥ punaḥ
udgirati amale pakṣe mṛṇālam iva sārasaḥ
udgirati amale pakṣe mṛṇālam iva sārasaḥ
93.
arkaḥ punaḥ punaḥ āmāvāsyam niśānātham pītvā amale pakṣe udgirati,
sārasaḥ mṛṇālam iva
sārasaḥ mṛṇālam iva
93.
The sun (arkaḥ), having repeatedly absorbed the moon (niśānātha) during its new moon (āmāvāsya) phase, then emits it in the bright fortnight, just as a crane (sārasaḥ) extracts a lotus stalk.
पीत्वामृतोपमं शीतं प्राणः सोममुखागमे ।
अभ्रागमात्पूरयति शरीरं पीनतां गतः ॥ ९४ ॥
अभ्रागमात्पूरयति शरीरं पीनतां गतः ॥ ९४ ॥
pītvāmṛtopamaṃ śītaṃ prāṇaḥ somamukhāgame ,
abhrāgamātpūrayati śarīraṃ pīnatāṃ gataḥ 94
abhrāgamātpūrayati śarīraṃ pīnatāṃ gataḥ 94
94.
pītvā amṛta upamam śītam prāṇaḥ soma mukha āgame
abhra āgamāt pūrayati śarīram pīnatām gataḥ
abhra āgamāt pūrayati śarīram pīnatām gataḥ
94.
prāṇaḥ soma mukha āgame amṛta upamam śītam pītvā,
abhra āgamāt pīnatām gataḥ śarīram pūrayati
abhra āgamāt pīnatām gataḥ śarīram pūrayati
94.
The vital breath (prāṇa), having imbibed the ambrosia-like cool essence at the advent of the moon, then, having attained fullness, replenishes the body (śarīra) with the arrival of clouds.
जलमप्युदपां भोगे प्रयात्यर्कस्य रश्मिताम् ।
सद्रूपपरिणामेन तज्जलं वह्निकारणम् ॥ ९५ ॥
सद्रूपपरिणामेन तज्जलं वह्निकारणम् ॥ ९५ ॥
jalamapyudapāṃ bhoge prayātyarkasya raśmitām ,
sadrūpapariṇāmena tajjalaṃ vahnikāraṇam 95
sadrūpapariṇāmena tajjalaṃ vahnikāraṇam 95
95.
jalam api udapām bhoge prayāti arkasya raśmitām
sat rūpa pariṇāmena tat jalam vahni kāraṇam
sat rūpa pariṇāmena tat jalam vahni kāraṇam
95.
jalam api udapām bhoge arkasya raśmitām prayāti.
sat rūpa pariṇāmena tat jalam vahni kāraṇam
sat rūpa pariṇāmena tat jalam vahni kāraṇam
95.
Even water, when absorbed, attains the nature of the sun's rays. Through a transformation into its essential nature, that water (jalam) then becomes the cause of fire.
नाशात्मकतया तोयमौष्ण्यत्वादेति ह्यग्निताम् ।
बिनाशपरिणामेन तत्तोयं वह्निकारणम् ॥ ९६ ॥
बिनाशपरिणामेन तत्तोयं वह्निकारणम् ॥ ९६ ॥
nāśātmakatayā toyamauṣṇyatvādeti hyagnitām ,
bināśapariṇāmena tattoyaṃ vahnikāraṇam 96
bināśapariṇāmena tattoyaṃ vahnikāraṇam 96
96.
nāśātmakatayā toyam auṣṇyatvāt eti hi agnitām
bināśapariṇāmena tat toyam vahnikāraṇam
bināśapariṇāmena tat toyam vahnikāraṇam
96.
hi toyam nāśātmakatayā auṣṇyatvāt agnitām
eti tat toyam bināśapariṇāmena vahnikāraṇam
eti tat toyam bināśapariṇāmena vahnikāraṇam
96.
Indeed, water, by its very nature of being subject to destruction, attains the state of fire due to heat. Through this transformation involving destruction, that water itself becomes the cause of fire.
अग्नेर्विनाशे सद्रूपपरिणामो निशाकरः ।
इन्दोर्विनाशे सद्रूपपरिणामो हुताशनः ॥ ९७ ॥
इन्दोर्विनाशे सद्रूपपरिणामो हुताशनः ॥ ९७ ॥
agnervināśe sadrūpapariṇāmo niśākaraḥ ,
indorvināśe sadrūpapariṇāmo hutāśanaḥ 97
indorvināśe sadrūpapariṇāmo hutāśanaḥ 97
97.
agneḥ vināśe sat-rūpa-pariṇāmaḥ niśākaraḥ
indoḥ vināśe sat-rūpa-pariṇāmaḥ hutāśanaḥ
indoḥ vināśe sat-rūpa-pariṇāmaḥ hutāśanaḥ
97.
agneḥ vināśe sat-rūpa-pariṇāmaḥ niśākaraḥ
indoḥ vināśe sat-rūpa-pariṇāmaḥ hutāśanaḥ
indoḥ vināśe sat-rūpa-pariṇāmaḥ hutāśanaḥ
97.
When fire is destroyed, its transformation into a substantial form is the moon. Similarly, when the moon is destroyed, its transformation into a substantial form is fire.
हुताशो नाशमागत्य सोमो भवति वै तथा ।
दिवसो नाशमागत्य रात्रिर्भवति वै यथा ॥ ९८ ॥
दिवसो नाशमागत्य रात्रिर्भवति वै यथा ॥ ९८ ॥
hutāśo nāśamāgatya somo bhavati vai tathā ,
divaso nāśamāgatya rātrirbhavati vai yathā 98
divaso nāśamāgatya rātrirbhavati vai yathā 98
98.
hutāśaḥ nāśam āgatya somaḥ bhavati vai tathā
divasaḥ nāśam āgatya rātriḥ bhavati vai yathā
divasaḥ nāśam āgatya rātriḥ bhavati vai yathā
98.
hutāśaḥ nāśam āgatya somaḥ bhavati vai tathā
divasaḥ nāśam āgatya rātriḥ bhavati vai yathā
divasaḥ nāśam āgatya rātriḥ bhavati vai yathā
98.
Indeed, when fire meets destruction, it becomes the moon, just as when day meets destruction, it becomes night.
तमःप्रकाशयोश्छायातपयोर्दिनरात्रयोः ।
मध्ये विलक्षणं रूपं प्राज्ञैरपि न लभ्यते ॥ ९९ ॥
मध्ये विलक्षणं रूपं प्राज्ञैरपि न लभ्यते ॥ ९९ ॥
tamaḥprakāśayośchāyātapayordinarātrayoḥ ,
madhye vilakṣaṇaṃ rūpaṃ prājñairapi na labhyate 99
madhye vilakṣaṇaṃ rūpaṃ prājñairapi na labhyate 99
99.
tamaḥ-prakāśayoḥ chāyā-ātapayoḥ dina-rātrayoḥ
madhye vilakṣaṇam rūpam prājñaiḥ api na labhyate
madhye vilakṣaṇam rūpam prājñaiḥ api na labhyate
99.
tamaḥ-prakāśayoḥ chāyā-ātapayoḥ dina-rātrayoḥ
madhye vilakṣaṇam rūpam prājñaiḥ api na labhyate
madhye vilakṣaṇam rūpam prājñaiḥ api na labhyate
99.
Between darkness and light, between shade and sunlight, and between day and night, a distinct form or intermediate state is not found even by the wise.
संधिरप्यविलोपः स्यादेतयोरेव तद्वपुः ।
भावाभावैर्यथैकास्थानिष्ठावेतौ तथैव हि ॥ १०० ॥
भावाभावैर्यथैकास्थानिष्ठावेतौ तथैव हि ॥ १०० ॥
saṃdhirapyavilopaḥ syādetayoreva tadvapuḥ ,
bhāvābhāvairyathaikāsthāniṣṭhāvetau tathaiva hi 100
bhāvābhāvairyathaikāsthāniṣṭhāvetau tathaiva hi 100
100.
sandhiḥ api avilopaḥ syāt etayoḥ eva tat vapuḥ
bhāva-abhāvaiḥ yathā eka-asthā aniṣṭhau etau tathā eva hi
bhāva-abhāvaiḥ yathā eka-asthā aniṣṭhau etau tathā eva hi
100.
etayoḥ sandhiḥ api avilopaḥ syāt tat eva hi vapuḥ yathā
etau bhāva-abhāvaiḥ eka-asthā tathā eva hi aniṣṭhau
etau bhāva-abhāvaiḥ eka-asthā tathā eva hi aniṣṭhau
100.
The intrinsic connection (sandhi) of these two (principles) is also indestructible; indeed, that is their very essence. Just as these two are indivisibly established through their presence and absence, so too are they ultimately imperishable.
द्वाभ्यां चैतन्यजाड्याभ्यां भूतानि प्रस्फुरन्ति हि ।
यथा तमःप्रकाशाभ्यामहोरात्रा महीतले ॥ १०१ ॥
यथा तमःप्रकाशाभ्यामहोरात्रा महीतले ॥ १०१ ॥
dvābhyāṃ caitanyajāḍyābhyāṃ bhūtāni prasphuranti hi ,
yathā tamaḥprakāśābhyāmahorātrā mahītale 101
yathā tamaḥprakāśābhyāmahorātrā mahītale 101
101.
dvābhyām caitanya-jāḍyābhyām bhūtāni prasphuranti
hi yathā tamaḥ-prakāśābhyām aho-rātrā mahī-tale
hi yathā tamaḥ-prakāśābhyām aho-rātrā mahī-tale
101.
hi bhūtāni dvābhyām caitanya-jāḍyābhyām prasphuranti
yathā mahī-tale tamaḥ-prakāśābhyām aho-rātrā
yathā mahī-tale tamaḥ-prakāśābhyām aho-rātrā
101.
Indeed, all beings (bhūtas) manifest from the two principles of consciousness and inertness, just as day and night arise on the surface of the earth from darkness and light.
चिदूपजडरूपाभ्यामारव्धेयं जगत्स्थितिः ।
जलामृताभ्यां मिश्राभ्यां शीता तनुरिवैन्दवी ॥ १०२ ॥
जलामृताभ्यां मिश्राभ्यां शीता तनुरिवैन्दवी ॥ १०२ ॥
cidūpajaḍarūpābhyāmāravdheyaṃ jagatsthitiḥ ,
jalāmṛtābhyāṃ miśrābhyāṃ śītā tanurivaindavī 102
jalāmṛtābhyāṃ miśrābhyāṃ śītā tanurivaindavī 102
102.
cit-rūpa-jaḍa-rūpābhyām ārabdhā iyam jagat-sthitiḥ
jala-amṛtābhyām miśrābhyām śītā tanuḥ iva aindavī
jala-amṛtābhyām miśrābhyām śītā tanuḥ iva aindavī
102.
iyam jagat-sthitiḥ cit-rūpa-jaḍa-rūpābhyām ārabdhā
iva jala-amṛtābhyām miśrābhyām aindavī śītā tanuḥ
iva jala-amṛtābhyām miśrābhyām aindavī śītā tanuḥ
102.
This cosmic order (jagatsthiti) is created from the two forms of consciousness and inertness, just as the cool body of the moon (indu) is formed from the mixture of water and nectar.
प्रकाशमनलं सूर्यं चिद्रूपं विद्धि राघव ।
जडात्मकं तमोरूपं विद्धि सोमशरीरकम् ॥ १०३ ॥
जडात्मकं तमोरूपं विद्धि सोमशरीरकम् ॥ १०३ ॥
prakāśamanalaṃ sūryaṃ cidrūpaṃ viddhi rāghava ,
jaḍātmakaṃ tamorūpaṃ viddhi somaśarīrakam 103
jaḍātmakaṃ tamorūpaṃ viddhi somaśarīrakam 103
103.
prakāśam analam sūryam cit-rūpam viddhi rāghava
jaḍa-ātmakam tamaḥ-rūpam viddhi soma-śarīrakam
jaḍa-ātmakam tamaḥ-rūpam viddhi soma-śarīrakam
103.
rāghava prakāśam analam sūryam cit-rūpam viddhi
jaḍa-ātmakam tamaḥ-rūpam soma-śarīrakam viddhi
jaḍa-ātmakam tamaḥ-rūpam soma-śarīrakam viddhi
103.
O Rāghava, understand the sun, which is light and fire, to be the form of consciousness. Similarly, understand the moon's body to be of an inert nature and the form of darkness.
चित्सूर्ये निर्मले दृष्टे नाम नश्येद्भवोदयम् ।
व्योमसूर्ये बहिर्दृष्टे यथा कृष्णनिशातमः ॥ १०४ ॥
व्योमसूर्ये बहिर्दृष्टे यथा कृष्णनिशातमः ॥ १०४ ॥
citsūrye nirmale dṛṣṭe nāma naśyedbhavodayam ,
vyomasūrye bahirdṛṣṭe yathā kṛṣṇaniśātamaḥ 104
vyomasūrye bahirdṛṣṭe yathā kṛṣṇaniśātamaḥ 104
104.
cit-sūrye nirmale dṛṣṭe nāma naśyet bhavodayam |
vyoma-sūrye bahiḥ dṛṣṭe yathā kṛṣṇa-niśā-tamaḥ ||
vyoma-sūrye bahiḥ dṛṣṭe yathā kṛṣṇa-niśā-tamaḥ ||
104.
yathā bahiḥ vyoma-sūrye dṛṣṭe kṛṣṇa-niśā-tamaḥ
nirmale cit-sūrye dṛṣṭe nāma bhavodayam naśyet
nirmale cit-sūrye dṛṣṭe nāma bhavodayam naśyet
104.
When the pure sun of consciousness (cit) is perceived, the cycle of worldly existence (saṃsāra) surely ceases. This is just as the profound darkness of a dark night vanishes when the sun is seen outside in the sky.
सोमं प्रकटयत्यग्निश्चिद्देहस्य चिरं प्रभाम् ।
स्वसंविन्मयमिन्दुश्चिद्देहस्थं रूपमर्कजम् ॥ १०६ ॥
स्वसंविन्मयमिन्दुश्चिद्देहस्थं रूपमर्कजम् ॥ १०६ ॥
somaṃ prakaṭayatyagniściddehasya ciraṃ prabhām ,
svasaṃvinmayaminduściddehasthaṃ rūpamarkajam 106
svasaṃvinmayaminduściddehasthaṃ rūpamarkajam 106
106.
somam prakaṭayati agniḥ cit-dehasya ciram prabhām |
sva-saṃvit-mayam induḥ cit-deha-stham rūpam arka-jam ||
sva-saṃvit-mayam induḥ cit-deha-stham rūpam arka-jam ||
106.
agniḥ somam cit-dehasya ciram prabhām prakaṭayati.
induḥ sva-saṃvit-mayam cit-deha-stham rūpam arka-jam (asti).
induḥ sva-saṃvit-mayam cit-deha-stham rūpam arka-jam (asti).
106.
The inner fire (Agni), by manifesting the lunar principle (Soma), reveals the enduring radiance of the body of consciousness (cit). This lunar principle (indu) is the very form of self-awareness (sva-saṃvit), residing within the body of consciousness, and is, in essence, born from the solar principle (arka).
चिन्निष्क्रिया त्वनामा सा केवला नोपलभ्यते ।
आलोक इव दीपेन देहेनैवावगम्यते ॥ १०७ ॥
आलोक इव दीपेन देहेनैवावगम्यते ॥ १०७ ॥
cinniṣkriyā tvanāmā sā kevalā nopalabhyate ,
āloka iva dīpena dehenaivāvagamyate 107
āloka iva dīpena dehenaivāvagamyate 107
107.
cit niṣkriyā tu anāmā sā kevalā na upalabhyate
| ālokaḥ iva dīpena dehena eva avagamyate ||
| ālokaḥ iva dīpena dehena eva avagamyate ||
107.
sā niṣkriyā anāmā kevalā cit na upalabhyate.
(sā cit) dīpena ālokaḥ iva dehena eva avagamyate.
(sā cit) dīpena ālokaḥ iva dehena eva avagamyate.
107.
Consciousness (cit), being inactive and nameless, is not perceived in its isolated, pure state. Rather, just as light is comprehended by means of a lamp, that consciousness is understood only through the body.
चितश्चेत्योन्मुखत्वेन लाभः सैव च संसृतिः ।
निश्चेत्यायाः शुभो लाभो निर्वाणं वा तदेव हि ॥ १०८ ॥
निश्चेत्यायाः शुभो लाभो निर्वाणं वा तदेव हि ॥ १०८ ॥
citaścetyonmukhatvena lābhaḥ saiva ca saṃsṛtiḥ ,
niścetyāyāḥ śubho lābho nirvāṇaṃ vā tadeva hi 108
niścetyāyāḥ śubho lābho nirvāṇaṃ vā tadeva hi 108
108.
citaḥ cetya-unmukhatvena lābhaḥ sā eva ca saṃsṛtiḥ |
niś-cetyāyāḥ śubhaḥ lābhaḥ nirvāṇam vā tat eva hi ||
niś-cetyāyāḥ śubhaḥ lābhaḥ nirvāṇam vā tat eva hi ||
108.
citaḥ cetya-unmukhatvena lābhaḥ sā eva ca saṃsṛtiḥ.
niś-cetyāyāḥ (citaḥ) śubhaḥ lābhaḥ nirvāṇam vā tat eva hi.
niś-cetyāyāḥ (citaḥ) śubhaḥ lābhaḥ nirvāṇam vā tat eva hi.
108.
When consciousness (cit) is directed towards objects of perception and thought, its outcome is nothing but the cycle of worldly existence (saṃsāra). Conversely, for that consciousness which is free from any object of thought, the auspicious outcome is liberation (nirvāṇa) itself.
अन्योन्यलब्धसद्वाक्यावेवं कुड्यप्रकाशवत् ।
अग्नीषोमाविमौ ज्ञेयो संपृक्तौ देहदेहिनौ ॥ १०९ ॥
अग्नीषोमाविमौ ज्ञेयो संपृक्तौ देहदेहिनौ ॥ १०९ ॥
anyonyalabdhasadvākyāvevaṃ kuḍyaprakāśavat ,
agnīṣomāvimau jñeyo saṃpṛktau dehadehinau 109
agnīṣomāvimau jñeyo saṃpṛktau dehadehinau 109
109.
anyonyalabdhasadvākyau evam kuḍyaprakāśavat
agnīṣomau imau jñeyau saṃpṛktau dehadehinau
agnīṣomau imau jñeyau saṃpṛktau dehadehinau
109.
imau agnīṣomau dehadehinau saṃpṛktau jñeyau
evam kuḍyaprakāśavat anyonyalabdhasadvākyau
evam kuḍyaprakāśavat anyonyalabdhasadvākyau
109.
Just as a wall and its light are mutually illustrative and interdependent, so too should these two, Agni and Soma, be understood as intermingled principles, much like the body and its embodied one (ātman).
अतिशायिनि निर्वाणे जाड्ये चैवातिशायिनि ।
अग्नीषोमस्य चैवाङ्ग स्थितिर्भवति केवला ॥ ११० ॥
अग्नीषोमस्य चैवाङ्ग स्थितिर्भवति केवला ॥ ११० ॥
atiśāyini nirvāṇe jāḍye caivātiśāyini ,
agnīṣomasya caivāṅga sthitirbhavati kevalā 110
agnīṣomasya caivāṅga sthitirbhavati kevalā 110
110.
atiśāyini nirvāṇe jāḍye ca eva atiśāyini
agnīṣomasya ca eva aṅga sthitiḥ bhavati kevalā
agnīṣomasya ca eva aṅga sthitiḥ bhavati kevalā
110.
aṅga atiśāyini nirvāṇe ca eva atiśāyini
jāḍye agnīṣomasya kevalā sthitiḥ bhavati
jāḍye agnīṣomasya kevalā sthitiḥ bhavati
110.
O dear one, the pure and fundamental (kevalā) state of Agni and Soma exists both in the highest liberation (nirvāṇa) and in the utmost inertia.
प्राणोऽग्निरुष्णप्रकृतिरपानः शीतलः शशी ।
छायातपवदित्येतौ संस्थितौ मुखमार्गगौ ॥ १११ ॥
छायातपवदित्येतौ संस्थितौ मुखमार्गगौ ॥ १११ ॥
prāṇo'gniruṣṇaprakṛtirapānaḥ śītalaḥ śaśī ,
chāyātapavadityetau saṃsthitau mukhamārgagau 111
chāyātapavadityetau saṃsthitau mukhamārgagau 111
111.
prāṇaḥ agniḥ uṣṇaprakṛtiḥ apānaḥ śītalaḥ śaśī
chāyātapavat iti etau saṃsthitau mukhamārgagau
chāyātapavat iti etau saṃsthitau mukhamārgagau
111.
prāṇaḥ agniḥ uṣṇaprakṛtiḥ apānaḥ śītalaḥ śaśī
iti etau chāyātapavat mukhamārgagau saṃsthitau
iti etau chāyātapavat mukhamārgagau saṃsthitau
111.
Prāṇa (the vital breath) is Agni, possessing a hot intrinsic nature (prakṛti); Apāna (the downward vital breath) is cool, like the moon. These two are thus situated, moving through the mouth passage, like shade and sun.
अपाने शीतले सत्तामेत्युष्णः प्राणपावकः ।
प्रतिबिम्बमिवादर्शे स च तस्मिंस्तथैव हि ॥ ११२ ॥
प्रतिबिम्बमिवादर्शे स च तस्मिंस्तथैव हि ॥ ११२ ॥
apāne śītale sattāmetyuṣṇaḥ prāṇapāvakaḥ ,
pratibimbamivādarśe sa ca tasmiṃstathaiva hi 112
pratibimbamivādarśe sa ca tasmiṃstathaiva hi 112
112.
apāne śītale sattām eti uṣṇaḥ prāṇapāvakaḥ
pratibimbam iva ādarśe saḥ ca tasmin tathā eva hi
pratibimbam iva ādarśe saḥ ca tasmin tathā eva hi
112.
śītale apāne uṣṇaḥ prāṇapāvakaḥ sattām eti
pratibimbam iva ādarśe saḥ ca tasmin tathā eva hi
pratibimbam iva ādarśe saḥ ca tasmin tathā eva hi
112.
When Apāna (the cool downward vital breath) is cool, the hot Prāṇa-fire attains existence within it, just as a reflection appears in a mirror. And indeed, that (Prāṇa-fire) likewise resides in that (Apāna).
चिदग्निः पद्मपत्रस्थं सोमं वाचात्मकं त्विषा ।
जनयत्यनुभूत्येह कुड्यालोकं यथा बहिः ॥ ११३ ॥
जनयत्यनुभूत्येह कुड्यालोकं यथा बहिः ॥ ११३ ॥
cidagniḥ padmapatrasthaṃ somaṃ vācātmakaṃ tviṣā ,
janayatyanubhūtyeha kuḍyālokaṃ yathā bahiḥ 113
janayatyanubhūtyeha kuḍyālokaṃ yathā bahiḥ 113
113.
cidagniḥ padmapatrastham somam vācātmakam tviṣā
janayati anubhūtyā iha kuḍyālokam yathā bahiḥ
janayati anubhūtyā iha kuḍyālokam yathā bahiḥ
113.
iha cidagniḥ tviṣā anubhūtyā vācātmakam padmapatrastham somam janayati,
yathā bahiḥ kuḍyālokam [janayati]
yathā bahiḥ kuḍyālokam [janayati]
113.
Here, the fire of consciousness (cidagni), through its radiance and direct experience (anubhūti), generates the moon-like principle (soma) which is intrinsically speech and resides on a lotus petal, just as externally, light illuminates a wall.
संसृत्यादौ यथा काचित्संविच्छीतोष्णरूपिणी ।
अग्नीषोमाभिधां प्राप्ता सैव सर्गे नृणामिह ॥ ११४ ॥
अग्नीषोमाभिधां प्राप्ता सैव सर्गे नृणामिह ॥ ११४ ॥
saṃsṛtyādau yathā kācitsaṃvicchītoṣṇarūpiṇī ,
agnīṣomābhidhāṃ prāptā saiva sarge nṛṇāmiha 114
agnīṣomābhidhāṃ prāptā saiva sarge nṛṇāmiha 114
114.
saṃsṛti-ādau yathā kācit saṃvit śītoṣṇarūpiṇī
agnīṣoma-abhidhām prāptā sā eva sarge nṛṇām iha
agnīṣoma-abhidhām prāptā sā eva sarge nṛṇām iha
114.
yathā saṃsṛti-ādau śītoṣṇarūpiṇī kācit saṃvit agnīṣoma-abhidhām prāptā,
sā eva iha sarge nṛṇām [vartate]
sā eva iha sarge nṛṇām [vartate]
114.
Just as at the very beginning of the cycle of transmigration (saṃsāra), a certain consciousness (saṃvit) embodying cold and heat attains the designation of Agni-Soma, so too, that very same consciousness manifests here among humans in the process of creation.
यत्र सोमकला ग्रस्ता क्षणं सूर्येण षोडशी ।
मुखाद्वितस्तिमात्रं स्यात्तत्र बद्धपदो भव ॥ ११५ ॥
मुखाद्वितस्तिमात्रं स्यात्तत्र बद्धपदो भव ॥ ११५ ॥
yatra somakalā grastā kṣaṇaṃ sūryeṇa ṣoḍaśī ,
mukhādvitastimātraṃ syāttatra baddhapado bhava 115
mukhādvitastimātraṃ syāttatra baddhapado bhava 115
115.
yatra somakalā grastā kṣaṇam sūryeṇa ṣoḍaśī
mukhāt vitastimātram syāt tatra baddhapadaḥ bhava
mukhāt vitastimātram syāt tatra baddhapadaḥ bhava
115.
yatra ṣoḍaśī somakalā sūryeṇa kṣaṇam grastā syāt,
tatra mukāt vitastimātram [sthānam asti,
tatra] baddhapadaḥ bhava
tatra mukāt vitastimātram [sthānam asti,
tatra] baddhapadaḥ bhava
115.
Where the sixteenth digit of the moon (soma-kalā) is momentarily absorbed by the sun, and where this point is precisely a span's distance from the mouth, there one should establish one's position firmly.
nūnaṃ sūryapadaṃ prāpto yatra somo hṛdambare ।
nūnaṃ kevalayā sthityā tatra baddhapado bhava ।
।
116 ।
।
nūnaṃ kevalayā sthityā tatra baddhapado bhava ।
।
116 ।
।
nūnaṃ sūryapadaṃ prāpto yatra somo hṛdambare ,
nūnaṃ kevalayā sthityā tatra baddhapado bhava 116
nūnaṃ kevalayā sthityā tatra baddhapado bhava 116
116.
The Sanskrit text of Yoga Vasistha Verse 6.81.116 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
uṣṇamagniścidādityaḥ śaityaṃ soma udāhṛtam ।
yatraitau pratibimbasthau tatra baddhapado bhava ।
।
117 ।
।
yatraitau pratibimbasthau tatra baddhapado bhava ।
।
117 ।
।
uṣṇamagniścidādityaḥ śaityaṃ soma udāhṛtam ,
yatraitau pratibimbasthau tatra baddhapado bhava 117
yatraitau pratibimbasthau tatra baddhapado bhava 117
117.
The Sanskrit text of Yoga Vasistha Verse 6.81.117 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
śarīre somasūryāgnisaṃkrāntijño bhavānagha ।
tatra saṃkrāntikālā hi bāhyāstṛṇasamāḥ smṛtāḥ ।
।
118 ।
।
tatra saṃkrāntikālā hi bāhyāstṛṇasamāḥ smṛtāḥ ।
।
118 ।
।
śarīre somasūryāgnisaṃkrāntijño bhavānagha ,
tatra saṃkrāntikālā hi bāhyāstṛṇasamāḥ smṛtāḥ 118
tatra saṃkrāntikālā hi bāhyāstṛṇasamāḥ smṛtāḥ 118
118.
The Sanskrit text of Yoga Vasistha Verse 6.81.118 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
saṃkrāntimuttaramathāyanamaṅga samyakkālaṃ tathā viṣuvatau yadi dehavātaiḥ ।
antarbahiṣṭhamiva vetsi yathānubhūtaṃ tacchobhase'tra na punaḥ paramabhyupetaḥ ।
।
119 ।
।
antarbahiṣṭhamiva vetsi yathānubhūtaṃ tacchobhase'tra na punaḥ paramabhyupetaḥ ।
।
119 ।
।
saṃkrāntimuttaramathāyanamaṅga samyakkālaṃ tathā viṣuvatau yadi dehavātaiḥ ,
antarbahiṣṭhamiva vetsi yathānubhūtaṃ tacchobhase'tra na punaḥ paramabhyupetaḥ 119
antarbahiṣṭhamiva vetsi yathānubhūtaṃ tacchobhase'tra na punaḥ paramabhyupetaḥ 119
119.
The Sanskrit text of Yoga Vasistha Verse 6.81.119 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
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
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
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81 (current chapter)
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