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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-102

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श्रीराम उवाच ।
परिज्ञाते परे वस्तुन्यनादिनिधनात्मनि ।
संपद्यते वद ब्रह्मन्कीदृशः पुरुषोत्तमः ॥ १ ॥
śrīrāma uvāca ,
parijñāte pare vastunyanādinidhanātmani ,
saṃpadyate vada brahmankīdṛśaḥ puruṣottamaḥ 1
1. śrīrāma uvāca parijñāte pare vastuni anādi-nidhana-ātmani
sampadyate vada brahman kīdṛśaḥ puruṣottamaḥ
1. śrīrāma uvāca brahman,
vada anādi-nidhana-ātmani pare vastuni parijñāte (sati),
puruṣottamaḥ kīdṛśaḥ sampadyate?
1. Śrī Rāma said: O Brahmin, tell me, when the supreme reality (param vastu), whose nature (ātman) is without beginning or end (anādi-nidhana), has been perfectly understood, what kind of supreme person (puruṣottama) does one become?
श्रीवसिष्ठ उवाच ।
श्रृणु संपद्यते कीदृग्ज्ञातज्ञेयो नरोत्तमः ।
यावज्जीवं कथं चैष किमाचारोऽवतिष्ठते ॥ २ ॥
śrīvasiṣṭha uvāca ,
śrṛṇu saṃpadyate kīdṛgjñātajñeyo narottamaḥ ,
yāvajjīvaṃ kathaṃ caiṣa kimācāro'vatiṣṭhate 2
2. śrīvasiṣṭha uvāca śṛṇu sampadyate kīdṛk jñāta-jñeyaḥ
narottamaḥ yāvat-jīvam katham ca eṣaḥ kim-ācāraḥ avatiṣṭhate
2. śrīvasiṣṭha uvāca śṛṇu jñāta-jñeyaḥ narottamaḥ kīdṛk
sampadyate? ca eṣaḥ yāvat-jīvam katham kim-ācāraḥ avatiṣṭhate?
2. Śrī Vasiṣṭha said: Listen! What kind of excellent man (narottama) becomes one who has truly known what is to be known? And how does he conduct himself, and what is his way of life (ācāra) throughout his existence (yāvaj-jīvam)?
उपला अपि मित्राणि बन्धवो वनपादपाः ।
वनमध्ये स्थितस्यापि स्वजना मृगपोतकाः ॥ ३ ॥
upalā api mitrāṇi bandhavo vanapādapāḥ ,
vanamadhye sthitasyāpi svajanā mṛgapotakāḥ 3
3. upalāḥ api mitrāṇi bandhavaḥ vanapādapāḥ
vanamadhye sthitasya api svajanāḥ mṛgapotakāḥ
3. For one residing in the forest, even stones are friends, trees of the forest are relatives, and deer fawns are one's own kin.
आकीर्णं शून्यमेवास्य विपदश्चातिसंपदः ।
स्थितस्यापि महाराज्ये व्यसनान्येव सूत्सवाः ॥ ४ ॥
ākīrṇaṃ śūnyamevāsya vipadaścātisaṃpadaḥ ,
sthitasyāpi mahārājye vyasanānyeva sūtsavāḥ 4
4. ākīrṇam śūnyam eva asya vipadaḥ ca atisaṃpadaḥ
sthitasya api mahārājye vyasanāni eva sūtsavāḥ
4. For him, a crowded place is like a void, and dangers are great fortunes. Even if he is situated in a great kingdom, his calamities are indeed good festivals.
असमाधिः समाधानं दुःखमेव महत्सुखम् ।
व्यवहारोऽपि सन्मौनं कर्माण्येवात्यकर्मता ॥ ५ ॥
asamādhiḥ samādhānaṃ duḥkhameva mahatsukham ,
vyavahāro'pi sanmaunaṃ karmāṇyevātyakarmatā 5
5. asamādhiḥ samādhānam duḥkham eva mahatsukham
vyavahāraḥ api sat maunam karmāṇi eva atyakarmatā
5. Non-concentration is (true) concentration (samādhi); pain is indeed great happiness. Even worldly activity is true silence, and actions (karma) are indeed the state of no-action.
जाग्रदेव सुषुप्तस्थो जीवन्नेव मृतोपमः ।
करोति सर्वमाचारं न करोति च किंचन ॥ ६ ॥
jāgradeva suṣuptastho jīvanneva mṛtopamaḥ ,
karoti sarvamācāraṃ na karoti ca kiṃcana 6
6. jāgrat eva suṣuptasthaḥ jīvan eva mṛtopamaḥ
karoti sarvam ācāram na karoti ca kiñcana
6. Though awake, he is as if in deep sleep; though living, he is like one who is dead. He performs all actions (ācāra), yet he does nothing at all.
रसिकोऽत्यन्तविरसो निर्घृणो बन्धुवत्सलः ।
निर्दयोऽत्यन्तकरुणो वितृष्णस्तृष्णयान्वितः ॥ ७ ॥
rasiko'tyantaviraso nirghṛṇo bandhuvatsalaḥ ,
nirdayo'tyantakaruṇo vitṛṣṇastṛṣṇayānvitaḥ 7
7. rasikaḥ atyanta-virasaḥ nirghṛṇaḥ bandhu-vatsalaḥ
nirdayaḥ atyanta-karuṇaḥ vitṛṣṇaḥ tṛṣṇayā anvitaḥ
7. rasikaḥ atyanta-virasaḥ nirghṛṇaḥ bandhu-vatsalaḥ
nirdayaḥ atyanta-karuṇaḥ vitṛṣṇaḥ tṛṣṇayā anvitaḥ
7. He is a connoisseur (rasika) yet utterly devoid of taste; merciless, yet affectionate towards his relatives; pitiless, yet extremely compassionate; and though free from desire, he is nonetheless afflicted by craving.
सर्वाभिनन्दिताचारः सर्वाचारबहिष्कृतः ।
वीतशोकभयायासः सशोक इव लक्ष्यते ॥ ८ ॥
sarvābhinanditācāraḥ sarvācārabahiṣkṛtaḥ ,
vītaśokabhayāyāsaḥ saśoka iva lakṣyate 8
8. sarvābhinanditācāraḥ sarvācāra-bahiṣkṛtaḥ
vīta-śoka-bhaya-āyāsaḥ sa-śokaḥ iva lakṣyate
8. sarvābhinanditācāraḥ sarvācāra-bahiṣkṛtaḥ
vīta-śoka-bhaya-āyāsaḥ sa-śokaḥ iva lakṣyate
8. His conduct is praised by all, yet he is excluded from all conventions; though free from sorrow, fear, and weariness, he appears as if sorrowful.
तस्मान्नोद्विजते लोको लोकान्नोद्विजते तु सः ।
परमुद्वेगमापन्नः संसृतौ रसिकोऽपि सन् ॥ ९ ॥
tasmānnodvijate loko lokānnodvijate tu saḥ ,
paramudvegamāpannaḥ saṃsṛtau rasiko'pi san 9
9. tasmāt na udvijate lokaḥ lokāt na udvijate tu saḥ
param udvegam āpannaḥ saṃsṛtau rasikaḥ api san
9. tasmāt lokaḥ na udvijate,
lokāt tu saḥ na udvijate.
rasikaḥ api san saṃsṛtau param udvegam āpannaḥ.
9. From him, the world is not disturbed, nor is he disturbed by the world. However, even though being a connoisseur (rasika), he experiences supreme agitation within the cycle of transmigration (saṃsāra).
नाभिनन्दति संप्राप्तं नाप्राप्तमभिवाञ्छति ।
आस्तेऽनुभूयमानेऽर्थे न च हर्षविषादयोः ॥ १० ॥
nābhinandati saṃprāptaṃ nāprāptamabhivāñchati ,
āste'nubhūyamāne'rthe na ca harṣaviṣādayoḥ 10
10. na abhinandati samprāptam na aprāptam abhivāñchati
āste anubhūyamāne arthe na ca harṣa-viṣādayoḥ
10. na samprāptam abhinandati,
na ca aprāptam abhivāñchati.
anubhūyamāne arthe āste,
na harṣa-viṣādayoḥ.
10. He does not rejoice in what has been received, nor does he crave what has not been obtained. He remains focused on the object being experienced, untouched by either joy or sorrow.
दुःखिते दुःखितकथः सुखिते सुखसंकथः ।
आस्ते सर्वास्ववस्थासु हृदयेनापराजितः ॥ ११ ॥
duḥkhite duḥkhitakathaḥ sukhite sukhasaṃkathaḥ ,
āste sarvāsvavasthāsu hṛdayenāparājitaḥ 11
11. duḥkhite duḥkhitakathaḥ sukhite sukhasaṃkathaḥ
āste sarvāsu avasthāsu hṛdayena aparājitaḥ
11. sarvāsu avasthāsu hṛdayena aparājitaḥ āste
duḥkhite duḥkhitakathaḥ sukhite sukhasaṃkathaḥ
11. When others are sad, he speaks of their sadness; when others are happy, he converses about their happiness. He remains in all states of existence with an unconquered heart.
कर्मणः सुकृतादन्यदस्मै किंचिन्न रोचते ।
स्वभाव एव महतां ननु यन्न विचेष्टितम् ॥ १२ ॥
karmaṇaḥ sukṛtādanyadasmai kiṃcinna rocate ,
svabhāva eva mahatāṃ nanu yanna viceṣṭitam 12
12. karmaṇaḥ sukṛtāt anyat asmai kiñcit na rocate
svabhāvaḥ eva mahatām nanu yat na viceṣṭitam
12. asmai sukṛtāt karmaṇaḥ anyat kiñcit na rocate
nanu yat na viceṣṭitam eva mahatām svabhāvaḥ
12. Nothing whatsoever pleases him except for virtuous (karma) actions. Indeed, this (inclination) is the intrinsic nature (svabhāva) of great souls, for truly, their natural disposition is not (to engage in wrong) actions (viceṣṭitam).
नालम्बते रसिकतां न च नीरसतां क्वचित् ।
नार्थेषु विचरत्यर्थी वीतरागः सरागवत् ॥ १३ ॥
nālambate rasikatāṃ na ca nīrasatāṃ kvacit ,
nārtheṣu vicaratyarthī vītarāgaḥ sarāgavat 13
13. na ā-lambate rasikatām na ca nīrasatām kvacit
na artheṣu vi-carati arthī vītarāgaḥ sarāgavat
13. kvacit rasikatām ca na nīrasatām na ā-lambate
vītarāgaḥ arthī sarāgavat artheṣu na vi-carati
13. He never clings to aesthetic pleasure (rasikatā) nor to disinterest (nīrasatā) at any time. The dispassionate person (vītarāga) does not wander among objects (artha) seeking them like one who is desirous (arthī) and full of attachment (sarāga).
यथा शास्त्रव्यवहृतेः सुखदुःखैः क्रमागतैः ।
अनागतोऽपि चायाति न हर्षं न विषादिताम् ॥ १४ ॥
yathā śāstravyavahṛteḥ sukhaduḥkhaiḥ kramāgataiḥ ,
anāgato'pi cāyāti na harṣaṃ na viṣāditām 14
14. yathā śāstravyavahṛteḥ sukhaduḥkhaiḥ kramāgataiḥ
anāgataḥ api ca āyāti na harṣam na viṣāditām
14. yathā śāstravyavahṛteḥ kramāgataiḥ sukhaduḥkhaiḥ
anāgataḥ api harṣam ca na viṣāditām na āyāti
14. Just as, in the course of life according to scriptural dictates (śāstravyavahṛti), one meets with successively arriving joys and sorrows (sukhaduḥkha), so too, one who remains unconcerned (anāgata) neither feels joy (harṣa) nor dejection (viṣāditā).
संप्रहृष्टाश्च लक्ष्यन्ते लक्ष्यन्ते दुःखितास्तथा ।
न स्वभावं त्यजन्त्यन्तः संसारारभटीनटाः ॥ १५ ॥
saṃprahṛṣṭāśca lakṣyante lakṣyante duḥkhitāstathā ,
na svabhāvaṃ tyajantyantaḥ saṃsārārabhaṭīnaṭāḥ 15
15. saṃprahṛṣṭāḥ ca lakṣyante lakṣyante duḥkhitāḥ tathā
na svabhāvam tyajanti antaḥ saṃsāra-ārabhaṭī-naṭāḥ
15. saṃsāra-ārabhaṭī-naṭāḥ saṃprahṛṣṭāḥ ca lakṣyante
tathā duḥkhitāḥ lakṣyante antaḥ svabhāvam na tyajanti
15. They appear greatly delighted, and likewise they appear sorrowful. Yet, internally, these actors in the turbulent play of existence (saṃsāra) do not abandon their intrinsic nature (svabhāva).
आत्मीयेष्वर्थजातेषु मिथ्यात्मसु सुतादिषु ।
बुद्बुदेष्विव तोयानां न स्नेहस्तत्त्वदर्शिनाम् ॥ १६ ॥
ātmīyeṣvarthajāteṣu mithyātmasu sutādiṣu ,
budbudeṣviva toyānāṃ na snehastattvadarśinām 16
16. ātmīyeṣu artha-jāteṣu mithyā-ātmasu suta-ādiṣu
budbudeṣu iva toyānām na snehaḥ tattva-darśinām
16. tattva-darśinām ātmīyeṣu artha-jāteṣu mithyā-ātmasu
suta-ādiṣu toyānām budbudeṣu iva snehaḥ na
16. Those who perceive the ultimate truth (tattva) have no attachment (sneha) to their personal possessions, or to children and other things mistakenly regarded as one's own self (ātman), just as there is no affection for bubbles on water.
अस्नेह एव सुघनस्नेहार्द्रहृदयो यथा ।
वत्सलां दर्शयन्वृत्तिं ज्ञस्तिष्ठति यथाक्रमम् ॥ १७ ॥
asneha eva sughanasnehārdrahṛdayo yathā ,
vatsalāṃ darśayanvṛttiṃ jñastiṣṭhati yathākramam 17
17. asnehaḥ eva sughana-sneha-ārdra-hṛdayaḥ yathā
vatsalām darśayan vṛttim jñaḥ tiṣṭhati yathā-kramam
17. jñaḥ asnehaḥ eva sughana-sneha-ārdra-hṛdayaḥ yathā
vatsalām vṛttim darśayan yathā-kramam tiṣṭhati
17. The knower (jña), though truly without attachment (sneha), behaves in an appropriate manner, displaying loving conduct as if possessing a heart profoundly softened by affection.
वायूनिव प्रवाहस्थाः स्पृशन्ति विषयान्मुधा ।
देहसत्ताविषान्मूढा लीयन्ते विषयोदरे ॥ १८ ॥
vāyūniva pravāhasthāḥ spṛśanti viṣayānmudhā ,
dehasattāviṣānmūḍhā līyante viṣayodare 18
18. vāyūn iva pravāhasthāḥ spṛśanti viṣayān mudhā
deha-sattā-viṣāt mūḍhāḥ līyante viṣaya-udare
18. pravāhasthāḥ vāyūn iva viṣayān mudhā spṛśanti
mūḍhāḥ deha-sattā-viṣāt viṣaya-udare līyante
18. Those who dwell in the current of existence fruitlessly grasp at sense objects, just as one grasps at winds. Deluded beings, poisoned by attachment to bodily existence (deha-sattā), become absorbed into the core of sense objects.
बहिः सर्वसमाचारमन्तः सर्वार्थशीतलम् ।
नित्यमन्तरनाविष्ट आविष्ट इव तिष्ठति ॥ १९ ॥
bahiḥ sarvasamācāramantaḥ sarvārthaśītalam ,
nityamantaranāviṣṭa āviṣṭa iva tiṣṭhati 19
19. bahiḥ sarvasamācāram antaḥ sarvārthaśītalam |
nityam antar anāviṣṭaḥ āviṣṭaḥ iva tiṣṭhati ||
19. bahiḥ sarvasamācāram antaḥ sarvārthaśītalam
nityam antar anāviṣṭaḥ āviṣṭaḥ iva tiṣṭhati
19. Such a person, outwardly engaged in all actions, remains inwardly calm towards all objects of desire. Though constantly unattached within, he appears to be fully involved.
श्रीराम उवाच ।
स्वरूपमीदृशं तस्य को वेत्ति मुनिनायक ।
वद सत्यमसत्यं वा भवत्यज्ञो ह्यपीदृशः ॥ २० ॥
śrīrāma uvāca ,
svarūpamīdṛśaṃ tasya ko vetti munināyaka ,
vada satyamasatyaṃ vā bhavatyajño hyapīdṛśaḥ 20
20. śrīrāmaḥ uvāca | svarūpam īdṛśam tasya kaḥ vetti munināyaka
| vada satyam asatyam vā bhavati ajñaḥ hi api īdṛśaḥ ||
20. śrīrāmaḥ uvāca munināyaka tasya īdṛśam svarūpam kaḥ
vetti vada satyam asatyam vā ajñaḥ api hi īdṛśaḥ bhavati
20. Śrī Rāma said: "O chief of sages, who truly comprehends such an intrinsic nature (svarūpa)? Please tell me, is this true or false? Or does even an ignorant person become like this?"
अश्ववद्ब्रह्मचर्येण चरन्तोऽचारुचेतसः ।
मिथ्यातपस्विदार्ढ्याय भवन्त्येवंविधा मुने ॥ २१ ॥
aśvavadbrahmacaryeṇa caranto'cārucetasaḥ ,
mithyātapasvidārḍhyāya bhavantyevaṃvidhā mune 21
21. aśvavat brahmacaryeṇa carantaḥ acārucetasas |
mithyātapasvidārḍhyāya bhavanti evaṁvidhāḥ mune ||
21. mune aśvavat brahmacaryeṇa carantaḥ acārucetasas
mithyātapasvidārḍhyāya evaṁvidhāḥ bhavanti
21. O sage, those who practice celibacy (brahmacarya) merely outwardly, like a horse, and whose minds are impure (acārucetasaḥ), become this way, striving for the firmness of their false asceticism (tapas).
श्रीवसिष्ठ उवाच ।
असत्यं वास्तु सत्यं वा स्वरूपं वरमीदृशम् ।
विद्धि वेदविदां त्वेष स्वभावानुभवस्थितः ॥ २२ ॥
śrīvasiṣṭha uvāca ,
asatyaṃ vāstu satyaṃ vā svarūpaṃ varamīdṛśam ,
viddhi vedavidāṃ tveṣa svabhāvānubhavasthitaḥ 22
22. śrīvasiṣṭhaḥ uvāca | asatyam vā
astu satyam vā svarūpam varam
īdṛśam | viddhi vedavidām tu
eṣaḥ svabhāvānubhavasthitaḥ ||
22. śrīvasiṣṭhaḥ uvāca asatyam vā astu satyam vā īdṛśam varam
svarūpam viddhi tu eṣaḥ vedavidām svabhāvānubhavasthitaḥ
22. Śrī Vasiṣṭha said: "Whether it is considered false or true, know this excellent intrinsic nature (svarūpa) to be thus. For this state is naturally experienced (svabhāvānubhavasthita) by those who truly know the Vedas."
अनाविष्टा विचेष्टन्ते वीतरागाः सरागवत् ।
गतहासा हसन्त्यज्ञान्सहसा करुणाकुलाः ॥ २३ ॥
anāviṣṭā viceṣṭante vītarāgāḥ sarāgavat ,
gatahāsā hasantyajñānsahasā karuṇākulāḥ 23
23. anāviṣṭāḥ viceṣṭante vītarāgāḥ sarāgavat
gatahāsāḥ hasanti ajñān sahasā karuṇākulāḥ
23. anāviṣṭāḥ vītarāgāḥ sarāgavat viceṣṭante
gatahāsāḥ karuṇākulāḥ sahasā ajñān hasanti
23. Though unagitated by desires, those who are free from passions (vītarāgāḥ) act as if they are passionate. Having transcended superficial laughter, they spontaneously laugh at the ignorant, overcome by profound compassion (karuṇākulāḥ).
चित्तादर्शगतं दृश्यं सर्वं कपटकुट्टिमम् ।
पश्यन्त्यसत्परिज्ञातं स्वप्ने हेमेव हस्तगम् ॥ २४ ॥
cittādarśagataṃ dṛśyaṃ sarvaṃ kapaṭakuṭṭimam ,
paśyantyasatparijñātaṃ svapne hemeva hastagam 24
24. cittādarśagatam dṛśyam sarvam kapaṭakuṭṭimam
paśyanti asatparijñātam svapne hema iva hastagam
24. cittādarśagatam sarvam dṛśyam kapaṭakuṭṭimam [iti]
paśyanti [tat] asatparijñātam svapne hastagam hema iva
24. They perceive everything reflected in the mirror of the mind (citta) as a deceptive illusion, understanding it to be unreal, like gold held in one's hand within a dream.
अन्तःशीतलतामेषां तां न जानन्ति केचन ।
दूराच्चन्दनदारूणामामोदमिव जन्तवः ॥ २५ ॥
antaḥśītalatāmeṣāṃ tāṃ na jānanti kecana ,
dūrāccandanadārūṇāmāmodamiva jantavaḥ 25
25. antaḥśītalatām eṣām tām na jānanti kecana
dūrāt candanadārūṇām āmodam iva jantavaḥ
25. kecana jantavaḥ dūrāt candanadārūṇām āmodam
iva eṣām tām antaḥśītalatām na jānanti
25. Some people do not understand the inner serenity of these (wise ones), just as ordinary creatures do not perceive the fragrance of sandalwood trees from a distance.
ये तु विज्ञातविज्ञेयास्तादृशाः पावनाशयाः ।
जानन्ति तांस्तथैवान्तरहेः पादानिवाहयः ॥ २६ ॥
ye tu vijñātavijñeyāstādṛśāḥ pāvanāśayāḥ ,
jānanti tāṃstathaivāntaraheḥ pādānivāhayaḥ 26
26. ye tu vijñātavijñeyāḥ tādṛśāḥ pāvanāśayāḥ
jānanti tān tathā eva antar aheḥ pādān iva ahayaḥ
26. ye tu vijñātavijñeyāḥ tādṛśāḥ pāvanāśayāḥ [santi],
te tān tathā eva,
aheḥ pādān ahayaḥ iva,
antar jānanti
26. But those pure-minded individuals, who have truly understood what is knowable, they recognize these (wise ones) just as snakes inherently know the 'feet' (the true nature) of other snakes.
भावं निगूहयन्त्येते तमुत्तममनुत्तमाः ।
ग्राम्यैर्धनैः किलानर्घ्य कश्चिन्तामणिरापणे ॥ २७ ॥
bhāvaṃ nigūhayantyete tamuttamamanuttamāḥ ,
grāmyairdhanaiḥ kilānarghya kaścintāmaṇirāpaṇe 27
27. bhāvam nigūhayanti ete tam uttamam anuttamāḥ
grāmyaiḥ dhanaiḥ kila anarghyaḥ kaḥ cintāmaṇiḥ āpaṇe
27. ete anuttamāḥ tam uttamam bhāvam nigūhayanti kila
grāmyaiḥ dhanaiḥ anarghyaḥ cintāmaṇiḥ kaḥ āpaṇe
27. These unequalled (sages) conceal that supreme state of being. Indeed, where can an invaluable wish-fulfilling jewel (cintāmaṇi) be found in the marketplace among common riches?
तस्मिन्निगूहने भावो यतस्तेषां न दर्शने ।
निर्वासना गतद्वैता गतमानाः किलाङ्ग ते ॥ २८ ॥
tasminnigūhane bhāvo yatasteṣāṃ na darśane ,
nirvāsanā gatadvaitā gatamānāḥ kilāṅga te 28
28. tasmin nigūhane bhāvaḥ yataḥ teṣām na darśane
nirvāsanāḥ gatadvaitāḥ gatamānāḥ kila aṅga te
28. tasmin nigūhane yataḥ teṣām bhāvaḥ na darśane
kila aṅga te nirvāsanāḥ gatadvaitāḥ gatamānāḥ
28. Because their inner state (bhāva) is kept hidden, not for public display, O dear one, they are truly free from desires, have transcended duality, and are beyond pride.
एकान्तामानदौर्गत्यजनावज्ञप्तयस्तु तान् ।
सुखयन्ति यथा राम न तथैव महर्द्धयः ॥ २९ ॥
ekāntāmānadaurgatyajanāvajñaptayastu tān ,
sukhayanti yathā rāma na tathaiva maharddhayaḥ 29
29. ekāntāmānadaurgatyajanāvajñaptayaḥ tu tān
sukhayanti yathā rāma na tathā eva maharddhayaḥ
29. rāma ekāntāmānadaurgatyajanāvajñaptayaḥ tu tān yathā
sukhayanti tathā eva maharddhayaḥ na (sukhayanti)
29. But, O Rāma, profound dishonor, poverty, and contempt from people give them satisfaction (sukha) in a way that great prosperities do not.
स्वसंवेदनसंवेद्यसारा विदितवेद्यता ।
नैषा दर्शयितुं शक्या दृश्यते न च तद्विदा ॥ ३० ॥
svasaṃvedanasaṃvedyasārā viditavedyatā ,
naiṣā darśayituṃ śakyā dṛśyate na ca tadvidā 30
30. svasaṃvedanasaṃvedyasārā viditavedyatā na
eṣā darśayitum śakyā dṛśyate na ca tadvidā
30. svasaṃvedanasaṃvedyasārā viditavedyatā eṣā
na darśayitum śakyā ca tadvidā na dṛśyate
30. The essence whose core is known only through self-realization (sva-saṃvedana), the state of having known all that is to be known – this cannot be demonstrated. Nor is it perceived (as an external object) even by the one who possesses such knowledge.
गुणं ममेमं जानातु जनः पूजां करोतु मे ।
इत्यहंकारिणामीहा न तु तन्मुक्तचेतसाम् ॥ ३१ ॥
guṇaṃ mamemaṃ jānātu janaḥ pūjāṃ karotu me ,
ityahaṃkāriṇāmīhā na tu tanmuktacetasām 31
31. guṇam mama imam jānātu janaḥ pūjām karotu me
iti ahaṅkāriṇām īhā na tu tat-mukta-cetasām
31. janaḥ mama imam guṇam jānātu me pūjām karotu
iti ahaṅkāriṇām īhā tu tat-mukta-cetasām na
31. "Let people recognize this quality of mine; let them offer worship to me." Such is the desire of those driven by ego (ahaṅkāra), but not of those whose minds are freed from it.
क्रियाफलानि चिद्व्योमगमनादीनि राघव ।
अज्ञानामपि सिध्यन्ति मन्त्रौषधिवशादिह ॥ ३२ ॥
kriyāphalāni cidvyomagamanādīni rāghava ,
ajñānāmapi sidhyanti mantrauṣadhivaśādiha 32
32. kriyāphalāni cit-vyoma-gamana-ādīni rāghava
ajñānām api sidhyanti mantra-auṣadhi-vaśāt iha
32. rāghava iha ajñānām api mantra-auṣadhi-vaśāt
cit-vyoma-gamana-ādīni kriyāphalāni sidhyanti
32. O Rāghava, the fruits of certain actions, such as traveling through the sky of consciousness, are achieved even by the ignorant here in this world, due to the power of specific incantations (mantra) and medicinal herbs.
यो यादृक् क्लेशमाधातुं समर्थस्तादृगेव सः ।
अवश्यं फलमाप्नोति प्रबुद्धोऽस्त्वज्ञ एव वा ॥ ३३ ॥
yo yādṛk kleśamādhātuṃ samarthastādṛgeva saḥ ,
avaśyaṃ phalamāpnoti prabuddho'stvajña eva vā 33
33. yaḥ yādṛk kleśam ādhātum samarthaḥ tādṛk eva saḥ
avaśyam phalam āpnoti prabuddhaḥ astu ajñaḥ eva vā
33. yaḥ yādṛk kleśam ādhātum samarthaḥ saḥ tādṛk eva
phalam avaśyam āpnoti prabuddhaḥ astu ajñaḥ eva vā
33. Whoever is capable of enduring a particular kind of hardship will certainly obtain the corresponding result, whether that person is enlightened or merely ignorant.
आमोदश्चन्दनस्येव स्पन्दनस्य फलं हृदि ।
सर्वस्यैवास्ति तन्नूनं तद्वता समवाप्यते ॥ ३४ ॥
āmodaścandanasyeva spandanasya phalaṃ hṛdi ,
sarvasyaivāsti tannūnaṃ tadvatā samavāpyate 34
34. āmodaḥ candanasya iva spandanasya phalam hṛdi
sarvasya eva asti tat nūnam tat-vatā samavāpyate
34. candanasya āmodaḥ spandanasya hṛdi phalam iva
tat eva sarvasya asti nūnam tat-vatā samavāpyate
34. Just as the fragrance is the inherent outcome of sandalwood's vital essence (spandana) within its core, similarly, that very result is present for everyone, and it is certainly attained by those who possess it.
अहंतावासनाद्वैतं वस्तुता दृश्यवस्तुषु ।
यस्यास्त्यसौ साधयति खगमादिक्रियाफलम् ॥ ३५ ॥
ahaṃtāvāsanādvaitaṃ vastutā dṛśyavastuṣu ,
yasyāstyasau sādhayati khagamādikriyāphalam 35
35. ahaṃtā-vāsanā-dvaitam vastutā dṛśyavastuṣu
yasya asti asau sādhayati khagamādi-kriyā-phalam
35. yasya dṛśyavastuṣu ahaṃtā-vāsanā-dvaitam vastutā asti,
asau khagamādi-kriyā-phalam sādhayati
35. For one who genuinely perceives duality in visible objects, arising from egoistic impressions (vāsanā), that person accomplishes the results of actions like movement and so forth.
इदं न किंचिद्भ्रान्तिर्वा खं चेति ज्ञस्तु वेत्ति यः ।
सोऽवासनः कर्मवात्याः कथं साधयति क्रियाः ॥ ३६ ॥
idaṃ na kiṃcidbhrāntirvā khaṃ ceti jñastu vetti yaḥ ,
so'vāsanaḥ karmavātyāḥ kathaṃ sādhayati kriyāḥ 36
36. idam na kiñcit bhrāntiḥ vā kham ca iti jñaḥ tu vetti
yaḥ saḥ avāsanaḥ karma-vātyāḥ katham sādhayati kriyāḥ
36. yaḥ jñaḥ "idam na kiñcit vā bhrāntiḥ ca kham iti" vetti,
saḥ avāsanaḥ karma-vātyāḥ kriyāḥ katham sādhayati?
36. For the wise one (jña) who knows that 'this (world) is nothing, or merely an illusion (bhrānti), or just space,' how can that person, being free from latent impressions (vāsanā), perform actions (kriyā) from the whirlwind of actions (karma)?
नैव तस्य कृतेनार्थो नाऽकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३७ ॥
naiva tasya kṛtenārtho nā'kṛteneha kaścana ,
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ 37
37. na eva tasya kṛtena arthaḥ na akṛtena iha kaścana
na ca asya sarva-bhūteṣu kaścit artha-vyapāśrayaḥ
37. tasya kṛtena arthaḥ na eva asti,
na ca iha akṛtena kaścana asti.
asya sarva-bhūteṣu kaścit artha-vyapāśrayaḥ na ca asti.
37. For such a person, there is no gain (artha) or purpose whatsoever in what is done, nor in what is left undone in this world. Nor does that person have any reliance on any being for any personal benefit.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित् ।
यदुदारमनोवृत्तेर्लोभाय विदितात्मनः ॥ ३८ ॥
na tadasti pṛthivyāṃ vā divi deveṣu vā kvacit ,
yadudāramanovṛtterlobhāya viditātmanaḥ 38
38. na tat asti pṛthivyām vā divi deveṣu vā kvacit
yat udāra-manovṛtteḥ lobhāya vidita-ātmanaḥ
38. pṛthivyām vā divi vā deveṣu kvacit tat na asti
yat udāra-manovṛtteḥ vidita-ātmanaḥ lobhāya
38. Nothing exists on Earth, or in heaven, or anywhere among the gods, that could be an object of greed for one whose mental disposition is magnanimous and who knows the self (ātman).
जगदेव तृणं यस्य न किंचिद्रज एव वा ।
किं नाम तस्य भवतु अन्यदादेयतां गतम् ॥ ३९ ॥
jagadeva tṛṇaṃ yasya na kiṃcidraja eva vā ,
kiṃ nāma tasya bhavatu anyadādeyatāṃ gatam 39
39. jagat eva tṛṇam yasya na kiṃcit rajaḥ eva vā
kim nāma tasya bhavatu anyat ādeyatām gatam
39. yasya jagat eva tṛṇam,
vā na kiṃcit rajaḥ eva,
tasya anyat ādeyatām gatam kim nāma bhavatu
39. For whom the entire world is merely a blade of grass, and not even a speck of dust, what else could possibly be considered worthy of his acceptance?
निर्वाहितजगद्यात्रः परिपूर्णमना मुनिः ।
यथास्थितमसावास्ते संप्रयाति यथागतम् ॥ ४० ॥
nirvāhitajagadyātraḥ paripūrṇamanā muniḥ ,
yathāsthitamasāvāste saṃprayāti yathāgatam 40
40. nirvāhita-jagad-yātraḥ paripūrṇa-manāḥ muniḥ
yathā-sthitam asau āste samprayāti yathā-gatam
40. nirvāhita-jagad-yātraḥ paripūrṇa-manāḥ muniḥ asau yathā-sthitam āste,
yathā-gatam samprayāti
40. A sage (muni) who has fulfilled his worldly journey, and whose mind is perfectly content, he remains as things are and departs exactly as he arrived.
नित्यान्तःशीतलो मौनी सत्त्वीभूतमनोवनिः ।
परिपूर्णार्णवाकारो गम्भीरप्रकटाशयः ॥ ४१ ॥
nityāntaḥśītalo maunī sattvībhūtamanovaniḥ ,
paripūrṇārṇavākāro gambhīraprakaṭāśayaḥ 41
41. nityāntaḥ-śītalaḥ maunī sattvībhūta-mano-vaniḥ
paripūrṇa-arṇava-ākāraḥ gambhīra-prakaṭa-āśayaḥ
41. (saḥ) nityāntaḥ-śītalaḥ,
maunī,
sattvībhūta-mano-vaniḥ,
paripūrṇa-arṇava-ākāraḥ,
gambhīra-prakaṭa-āśayaḥ (asti)
41. He is ever inwardly calm, a silent ascetic (maunī), whose mental landscape is transformed into pure essence (sattva), appearing like a completely full ocean, and whose profound intentions are clearly evident.
रसायनपरापूर्णहृदवत् ह्लादमात्मनि ।
धत्ते करोति वान्यस्य सकलेन्दुरिवामलः ॥ ४२ ॥
rasāyanaparāpūrṇahṛdavat hlādamātmani ,
dhatte karoti vānyasya sakalendurivāmalaḥ 42
42. rasāyana-paripūrṇa-hrada-vat hlādam ātmani
dhatte karoti vā anyasya sakala-induḥ iva amalaḥ
42. rasāyana-paripūrṇa-hrada-vat (saḥ) ātmani hlādam dhatte,
vā amalaḥ sakala-induḥ iva anyasya karoti (hlādam)
42. Like a lake (hrada) completely full of elixir (rasāyana), he holds bliss within his own self (ātman), or, like a flawless full moon, he imparts it to others.
मन्दारमञ्जरीकुञ्जपिञ्जरा देवभूमयः ।
न तथा ह्लादयन्त्येता यथा पण्डितबुद्धयः ॥ ४३ ॥
mandāramañjarīkuñjapiñjarā devabhūmayaḥ ,
na tathā hlādayantyetā yathā paṇḍitabuddhayaḥ 43
43. mandāramañjarīkuñjapiñjarāḥ devabhūmayaḥ na
tathā hlādayanti etāḥ yathā paṇḍitabuddhayaḥ
43. mandāramañjarīkuñjapiñjarāḥ devabhūmayaḥ etāḥ
na tathā hlādayanti yathā paṇḍitabuddhayaḥ
43. The celestial realms, made golden by groves of Mandāra blossoms, do not delight people as much as the understandings of the wise.
चन्द्रबिम्बैर्वसन्तैश्च महतामहताशयैः ।
सारं सौभाग्यसौगन्ध्यसौरभालोकभोगिषु ॥ ४४ ॥
candrabimbairvasantaiśca mahatāmahatāśayaiḥ ,
sāraṃ saubhāgyasaugandhyasaurabhālokabhogiṣu 44
44. candrabimbaiḥ vasantaiḥ ca mahatām ahataśayaiḥ
sāram saubhāgyasaugandhasaurabhālokabhogiṣu
44. candrabimbaiḥ vasantaiḥ ca mahatām ahataśayaiḥ
sāram saubhāgyasaugandhasaurabhālokabhogiṣu
44. The essence is constituted by moon-orbs, by springs, and by the pure intentions of great souls. This essence is found among those who enjoy auspiciousness, fragrance, and splendor.
भ्रान्तिमात्रमिदं विश्वमिन्द्रजालमसन्मयम् ।
त्यजतीति विनिश्चित्य दिनानुदिनमेषणाः ॥ ४५ ॥
bhrāntimātramidaṃ viśvamindrajālamasanmayam ,
tyajatīti viniścitya dinānudinameṣaṇāḥ 45
45. bhrāntimātram idam viśvam indrajālam asanmayam
tyajati iti viniścitya dinānudinam eṣaṇāḥ
45. idam viśvam bhrāntimātram indrajālam asanmayam
iti viniścitya dinānudinam eṣaṇāḥ tyajati
45. Having definitively concluded that this universe is merely an illusion (māyā), a magical show, and unreal, one abandons desires day by day.
शीतातपादिदुःखानि निजदेहगतान्यपि ।
अन्यदेहगतानीव ज्ञः पश्यत्यवहेलया ॥ ४६ ॥
śītātapādiduḥkhāni nijadehagatānyapi ,
anyadehagatānīva jñaḥ paśyatyavahelayā 46
46. śītātapādiduḥkhāni nijadehagātāni api
anyadehagātānīva jñaḥ paśyati avahelayā
46. jñaḥ nijadehagātāni api śītātapādiduḥkhāni
anyadehagātānīva avahelayā paśyati
46. A wise person observes sufferings such as cold and heat - even those within their own body - as if they belonged to another body, with complete indifference.
करुणोदारया वृत्त्या वृत्त्या व्रततिधीरया ।
नीरसो नीरसारां तु सारतां सरति स्थितिम् ॥ ४७ ॥
karuṇodārayā vṛttyā vṛttyā vratatidhīrayā ,
nīraso nīrasārāṃ tu sāratāṃ sarati sthitim 47
47. karuṇa-udārayā vṛttyā vṛttyā vratati-dhīrayā
nīrasaḥ nīrasa-sārām tu sāratām sarati sthitim
47. nīrasaḥ karuṇa-udārayā vṛttyā vratati-dhīrayā
vṛttyā nīrasa-sārām tu sāratām sthitim sarati
47. Through a compassionate and noble disposition, and a disposition as steadfast as a creeper, even one who is dispassionate (nīrasaḥ) attains a state of true essence, discovering value even in that which appears devoid of it.
व्यवहारं यथाप्राप्तं लोकसामान्यमाचरन् ।
चराचराणां भूतानामुपर्येवावतिष्ठते ॥ ४८ ॥
vyavahāraṃ yathāprāptaṃ lokasāmānyamācaran ,
carācarāṇāṃ bhūtānāmuparyevāvatiṣṭhate 48
48. vyavahāram yathā-prāptam loka-sāmānyam ācaran
cara-acarāṇām bhūtānām upari eva avatiṣṭhate
48. ācaran yathā-prāptam loka-sāmānyam vyavahāram
cara-acarāṇām bhūtānām upari eva avatiṣṭhate
48. Performing ordinary worldly activities as they naturally occur, such a person verily stands above all animate and inanimate beings.
प्रज्ञाप्रासादमारूढस्त्वशोच्यः शोचते जनान् ।
भूमिष्ठानिव शैलस्थः सर्वान्प्रज्ञोऽनुपश्यति ॥ ४९ ॥
prajñāprāsādamārūḍhastvaśocyaḥ śocate janān ,
bhūmiṣṭhāniva śailasthaḥ sarvānprajño'nupaśyati 49
49. prajñā-prāsādam ārūḍhaḥ tu aśocyaḥ śocate janān
bhūmi-ṣṭhān iva śaila-sthaḥ sarvān prajñaḥ anupaśyati
49. prajñaḥ prajñā-prāsādam ārūḍhaḥ tu aśocyaḥ janān śocate
śaila-sthaḥ bhūmi-ṣṭhān iva prajñaḥ sarvān anupaśyati
49. Having ascended the palace of wisdom (prajñā), one who is beyond grief (aśocyaḥ) indeed pities people. Like a person standing on a mountain beholds all those on the ground, so does the wise person (prajñaḥ) perceive all.
चिरं कल्लोलवलितः सुमना जलधौ भ्रमे ।
परं पारमुपागत्य परां विश्रान्तिमेति सः ॥ ५० ॥
ciraṃ kallolavalitaḥ sumanā jaladhau bhrame ,
paraṃ pāramupāgatya parāṃ viśrāntimeti saḥ 50
50. ciram kallola-valitaḥ sumanāḥ jaladhau bhrame
param pāram upāgatya parām viśrāntim eti saḥ
50. saḥ sumanāḥ ciram kallola-valitaḥ jaladhau
bhrame param pāram upāgatya parām viśrāntim eti
50. For a long time, a good-minded person, tossed by the waves in the ocean of wandering (saṃsāra), having reached the ultimate shore, attains supreme repose (mokṣa).
हसन्स शान्तया वृत्त्या प्राक्तनीर्जागतीर्गतीः ।
स्मयमान इवास्तेऽन्तर्जनताश्च घनभ्रमाः ॥ ५१ ॥
hasansa śāntayā vṛttyā prāktanīrjāgatīrgatīḥ ,
smayamāna ivāste'ntarjanatāśca ghanabhramāḥ 51
51. hasan sa śāntayā vṛttyā prāktanīḥ jāgatīḥ gatīḥ
smayamānaḥ iva āste antar janatāḥ ca ghanabhramāḥ
51. sa śāntayā vṛttyā hasan prāktanīḥ jāgatīḥ gatīḥ
antar smayamānaḥ iva āste ca janatāḥ ghanabhramāḥ
51. He, with a tranquil demeanor, laughs at the former worldly movements (saṃsāra) and remains inwardly as if smiling, while the populace is greatly deluded.
एताः कान्तारनिर्मग्नमिताः संसारदृष्टयः ।
असत्यो हृतवत्यो मामित्यन्तर्याति विस्मयम् ॥ ५२ ॥
etāḥ kāntāranirmagnamitāḥ saṃsāradṛṣṭayaḥ ,
asatyo hṛtavatyo māmityantaryāti vismayam 52
52. etāḥ kāntāranirmagnamitāḥ saṃsāradṛṣṭayaḥ
asatyaḥ hṛtavatyaḥ mām iti antar yāti vismayam
52. antar etāḥ kāntāranirmagnamitāḥ asatyaḥ
saṃsāradṛṣṭayaḥ mām hṛtavatyaḥ iti vismayam yāti
52. "These unreal perceptions of the worldly cycle (saṃsāra), immersed and constrained within a wilderness, have taken hold of me." Thinking thus, an inward astonishment arises.
दृष्ट्याष्टगुणमैश्वर्यमनिष्टं मे तृणायते ।
इत्युपैत्युपशान्तत्वात्स्मयमानोऽपि न स्मयम् ॥ ५३ ॥
dṛṣṭyāṣṭaguṇamaiśvaryamaniṣṭaṃ me tṛṇāyate ,
ityupaityupaśāntatvātsmayamāno'pi na smayam 53
53. dṛṣṭyā aṣṭaguṇam aiśvaryam aniṣṭam me tṛṇāyate
iti upaiti upaśāntatvāt smayamānaḥ api na smayam
53. dṛṣṭyā aṣṭaguṇam aniṣṭam aiśvaryam me tṛṇāyate iti,
upaśāntatvāt smayamānaḥ api smayam na upaiti
53. "By this insight, the eight-fold undesired lordly power (aiśvaryam) becomes as insignificant as a blade of grass to me." Thinking thus, due to his tranquility, even while smiling, he experiences no (pride or excessive) astonishment.
कश्चिद्गिरिगुहागेहः कश्चित्पुण्याश्रमाश्रयः ।
कश्चिद्गृहस्थाश्रमवान्कश्चिद्वहुरटन्स्थितः ॥ ५४ ॥
kaścidgiriguhāgehaḥ kaścitpuṇyāśramāśrayaḥ ,
kaścidgṛhasthāśramavānkaścidvahuraṭansthitaḥ 54
54. kaścit giriguhāgehaḥ kaścit puṇyāśramāśrayaḥ
kaścit gṛhasthāśramavān kaścit bahu aṭan sthitaḥ
54. kaścit giriguhāgehaḥ.
kaścit puṇyāśramāśrayaḥ.
kaścit gṛhasthāśramavān.
kaścit bahu aṭan sthitaḥ.
54. Some have a mountain cave as their abode. Others reside in a sacred hermitage (āśrama). Some are householders (gṛhastha-āśrama), while others remain extensively wandering.
कश्चिद्भिक्षाचराचारः कश्चिदेकान्ततापसः ।
कश्चिन्मौनव्रतधरः कश्चिद्ध्यानपरायणः ॥ ५५ ॥
kaścidbhikṣācarācāraḥ kaścidekāntatāpasaḥ ,
kaścinmaunavratadharaḥ kaściddhyānaparāyaṇaḥ 55
55. kāścit bhikṣācarācāraḥ kāścit ekāntatāpasaḥ
kāścit maunavratadharaḥ kāścit dhyānaparāyaṇaḥ
55. kāścit bhikṣācarācāraḥ kāścit ekāntatāpasaḥ
kāścit maunavratadharaḥ kāścit dhyānaparāyaṇaḥ
55. Some individuals follow the conduct of mendicants, some are solitary ascetics (tapas), some observe a vow of silence, and others are devoted to meditation (dhyāna).
कश्चिद्विपश्चिद्विख्यातः कश्चिच्छ्रोता श्रुतेः स्मृतेः ।
कश्चिद्राजा द्विजः कश्चित्कश्चिदज्ञ इव स्थितः ॥ ५६ ॥
kaścidvipaścidvikhyātaḥ kaścicchrotā śruteḥ smṛteḥ ,
kaścidrājā dvijaḥ kaścitkaścidajña iva sthitaḥ 56
56. kāścit vipaścit vikhyātaḥ kāścit śrotā śruteḥ smṛteḥ
kāścit rājā dvijaḥ kāścit kāścit ajñaḥ iva sthitaḥ
56. kāścit vipaścit vikhyātaḥ kāścit śrotā śruteḥ smṛteḥ
kāścit rājā kāścit dvijaḥ kāścit ajñaḥ iva sthitaḥ
56. Some are renowned scholars, others are expounders of sacred texts (Śruti) and traditional law (Smṛti). Some are kings, some are Brahmins (dvija), and still others remain as if ignorant.
गुटिकाञ्जनखङ्गादिसिद्धः कश्चिन्नभोगतः ।
कश्चिच्छिल्पकलाजीवी कश्चित्पामररूपभृत् ॥ ५७ ॥
guṭikāñjanakhaṅgādisiddhaḥ kaścinnabhogataḥ ,
kaścicchilpakalājīvī kaścitpāmararūpabhṛt 57
57. guṭikāñjanakhaṅgādisiddhaḥ kāścit nabhogataḥ
kāścit śilpakalājīvī kāścit pāmararūpabhṛt
57. kāścit guṭikāñjanakhaṅgādisiddhaḥ kāścit nabhogataḥ
kāścit śilpakalājīvī kāścit pāmararūpabhṛt
57. Some have attained magical perfections (siddhi) like pills, collyrium, and swords; some move through the sky. Some earn their livelihood through artistic crafts, and others assume the form of a rustic.
कश्चित्त्यक्तसमाचारः कश्चिच्छ्रोत्रियनायकः ।
कश्चिदुन्मत्तचरितः प्रव्रज्यां कश्चिदाश्रितः ॥ ५८ ॥
kaścittyaktasamācāraḥ kaścicchrotriyanāyakaḥ ,
kaścidunmattacaritaḥ pravrajyāṃ kaścidāśritaḥ 58
58. kāścit tyaktasamācāraḥ kāścit śrotriyanāyakaḥ
kāścit unmattacaritaḥ pravrajyām kāścit āśritaḥ
58. kāścit tyaktasamācāraḥ kāścit śrotriyanāyakaḥ
kāścit unmattacaritaḥ kāścit pravrajyām āśritaḥ
58. Some have abandoned conventional conduct, others are leaders among Vedic scholars (śrotriya). Some behave like madmen, and some have taken to the life of a renunciant (pravrajyā).
पुरुषो न शरीरादि न च चित्तादि किंचन ।
पुरुषश्चेतनं नाम न स नश्यति कर्हिचित् ॥ ५९ ॥
puruṣo na śarīrādi na ca cittādi kiṃcana ,
puruṣaścetanaṃ nāma na sa naśyati karhicit 59
59. puruṣaḥ na śarīrādi na ca cittādi kiṃcana
puruṣaḥ cetanam nāma na sa naśyati karhicit
59. puruṣaḥ śarīrādi na ca cittādi kiṃcana
puruṣaḥ cetanam nāma sa karhicit na naśyati
59. The supreme cosmic person (puruṣa) is not the body or its parts, nor is it anything like the mind or its functions. The puruṣa is truly consciousness itself, and it never perishes.
अच्छेद्योऽसावदाह्योऽसावक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽसौ सनातनः ॥ ६० ॥
acchedyo'sāvadāhyo'sāvakledyo'śoṣya eva ca ,
nityaḥ sarvagataḥ sthāṇuracalo'sau sanātanaḥ 60
60. acchedyaḥ asau adāhyaḥ asau akledyaḥ aśoṣyaḥ eva
ca nityaḥ sarvagataḥ sthāṇuḥ acalaḥ asau sanātanaḥ
60. asau acchedyaḥ asau adāhyaḥ akledyaḥ aśoṣyaḥ eva
ca asau nityaḥ sarvagataḥ sthāṇuḥ acalaḥ sanātanaḥ
60. That (ātman) cannot be cut, it cannot be burned, it cannot be moistened, and it truly cannot be dried. It is eternal, all-pervading, stable, immovable, and ever-present.
इति सम्यक्प्रबुद्धो यः स यथा यत्र तिष्ठति ।
तथा तिष्ठतु तत्रात्र स्थानास्थानियमेन किम् ॥ ६१ ॥
iti samyakprabuddho yaḥ sa yathā yatra tiṣṭhati ,
tathā tiṣṭhatu tatrātra sthānāsthāniyamena kim 61
61. iti samyakprabuddhaḥ yaḥ sa yathā yatra tiṣṭhati
tathā tiṣṭhatu tatra atra sthānāsthāniyamena kim
61. yaḥ iti samyakprabuddhaḥ sa yathā yatra tiṣṭhati
tathā tatra atra tiṣṭhatu sthānāsthāniyamena kim
61. One who is thus perfectly awakened may remain however and wherever he wishes. What is the purpose of rules and restrictions regarding specific places or non-places for such an individual?
पातालमाविशतु यातु नभो विलङ्घ्य दिङ्मण्डलं भ्रमतु पेषणमेव येन ।
चिन्मात्रमेतदजरं न तु यातु नाशमाकाशकोश इवशान्तमजं शिवं तत् ॥ ६२ ॥
pātālamāviśatu yātu nabho vilaṅghya diṅmaṇḍalaṃ bhramatu peṣaṇameva yena ,
cinmātrametadajaraṃ na tu yātu nāśamākāśakośa ivaśāntamajaṃ śivaṃ tat 62
62. pātālam āviśatu yātu nabhaḥ vilaṅghya
dik maṇḍalam bhramatu peṣaṇam eva yena
cinmātram etat ajaram na tu yātu nāśam
ākāśakośaḥ iva śāntam ajam śivam tat
62. (saḥ) pātālam āviśatu nabhaḥ vilaṅghya
dik maṇḍalam bhramatu yena peṣaṇam eva
etat ajaram cinmātram tu nāśam na yātu
tat ākāśakośaḥ iva śāntam ajam śivam
62. Let (the individual ātman) enter the netherworld; let it traverse the sky and wander through all directions. Even if subjected to grinding and destruction, this pure consciousness (cinmātra), which is ageless, does not perish, just like the space within a vessel. That (ātman) is peaceful, unborn, and auspicious.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (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 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 (current chapter) 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