Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-131

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
दशरथ उवाच ।
क्लिष्टोऽयं यदविद्यार्थं विपश्चिदविपश्चितः ।
तदहं चेष्टितं मन्ये कष्टोऽवस्तुनि किंग्रहः ॥ १ ॥
daśaratha uvāca ,
kliṣṭo'yaṃ yadavidyārthaṃ vipaścidavipaścitaḥ ,
tadahaṃ ceṣṭitaṃ manye kaṣṭo'vastuni kiṃgrahaḥ 1
1. daśaratha uvāca | kliṣṭaḥ ayam
yat avidyārthaṃ vipaścit avipaścitaḥ
| tat ahaṃ ceṣṭitaṃ manye
| kaṣṭaḥ avastuni kiṃgrahaḥ ||
1. Daśaratha uvāca ayam kliṣṭaḥ
yat vipaścit avidyārthaṃ avipaścitaḥ
[bhūti] ahaṃ tat ceṣṭitaṃ
manye avastuni kiṃgrahaḥ kaṣṭaḥ
1. Daśaratha said: It is distressing that a wise person (vipaścit) is afflicted due to the unwise (avipaścitaḥ) for the sake of ignorance (avidyā). I consider that an unfortunate endeavor. How painful is this attachment (graha) to what is unreal (avastu)!
श्रीवाल्मीकिरुवाच ।
अस्मिन्नवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
प्रसङ्गपतितं वाक्यं विश्वामित्रोऽभ्युवाच ह ॥ २ ॥
śrīvālmīkiruvāca ,
asminnavasare tatra rājñaḥ pārśve vyavasthitaḥ ,
prasaṅgapatitaṃ vākyaṃ viśvāmitro'bhyuvāca ha 2
2. śrīvālmīkiḥ uvāca | asmin avasare tatra rājñaḥ pārśve
vyavasthitaḥ | prasaṅgapatitaṃ vākyaṃ viśvāmitraḥ abhyuvāca ha ||
2. śrīvālmīkiḥ uvāca asmin avasare tatra rājñaḥ pārśve
vyavasthitaḥ viśvāmitraḥ prasaṅgapatitaṃ vākyaṃ abhyuvāca ha
2. Śrī Vālmīki said: At this moment, Viśvāmitra, who was seated there beside the king, indeed spoke a statement that naturally arose in the course of the discussion.
अप्राप्तोत्तमबोधानां बोधवेद्या विलक्षणाः ।
भवन्त्येवंविधा राजन्बहूनां बहवो भृशम् ॥ ३ ॥
aprāptottamabodhānāṃ bodhavedyā vilakṣaṇāḥ ,
bhavantyevaṃvidhā rājanbahūnāṃ bahavo bhṛśam 3
3. aprāptottamabodhānām bodhavedyā vilakṣaṇāḥ
bhavanti evaṃvidhā rājan bahūnām bahavaḥ bhṛśam
3. rājan aprāptottamabodhānām bodhavedyāḥ evaṃvidhāḥ
vilakṣaṇāḥ bahavaḥ bahūnām bhṛśam bhavanti
3. O king, for those who have not attained supreme knowledge, the objects knowable by consciousness become exceedingly numerous and manifold, manifesting in such distinct forms.
अद्य सप्तदशं वर्षलक्षमक्षीणनिश्चयाः ।
एवमेव भ्रमन्तोऽस्यां वटधाना भुवि स्थिताः ॥ ४ ॥
adya saptadaśaṃ varṣalakṣamakṣīṇaniścayāḥ ,
evameva bhramanto'syāṃ vaṭadhānā bhuvi sthitāḥ 4
4. adya saptadaśam varṣalakṣam akṣīṇaniścayāḥ
evameva bhramantaḥ asyām vaṭadhānā bhuvi sthitāḥ
4. adya saptadaśam varṣalakṣam akṣīṇaniścayāḥ
vaṭadhānā asyām bhuvi evameva bhramantaḥ sthitāḥ
4. Today, for seventeen hundred thousand years, these banyan seeds, with their resolve undiminished, have been wandering just like this, remaining on this earth.
अयं खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
बालसंकल्पतरुवद्ब्राह्मसंकल्पनिश्चयः ॥ ६ ॥
ayaṃ khalu mahāloko vartulo vyomni saṃsthitaḥ ,
bālasaṃkalpataruvadbrāhmasaṃkalpaniścayaḥ 6
6. ayam khalu mahālokaḥ vartulaḥ vyomni saṃsthitaḥ
bālasaṃkalpataruvat brāhmasaṃkalpaniścayaḥ
6. khalu ayam mahālokaḥ vartulaḥ vyomni saṃsthitaḥ
bālasaṃkalpataruvat brāhmasaṃkalpaniścayaḥ (ca asti)
6. This great world (loka), indeed, which is spherical and situated in space (vyoman), is like a tree born of a child's imagination, its essential nature being the very cosmic imagination (saṃkalpa) of the Absolute (brahman).
कन्दुके व्योम्नि संरुद्धे दशदिक्कं पिपीलिकाः ।
इत्थं भ्रमन्ति भूतानि तदाधाराणि नित्यदा ॥ ७ ॥
kanduke vyomni saṃruddhe daśadikkaṃ pipīlikāḥ ,
itthaṃ bhramanti bhūtāni tadādhārāṇi nityadā 7
7. kanduke vyomni saṃruddhe daśadikkam pipīlikāḥ
ittham bhramanti bhūtāni tadādhārāṇi nityadā
7. vyomni saṃruddhe kanduke pipīlikāḥ daśadikkam ittham
bhramanti; tadādhārāṇi bhūtāni nityadā (api) bhramanti
7. Just as ants wander in all ten directions within a ball confined in space (vyoman), so too do beings (bhūtāni), supported by that (world), constantly roam.
भूगोलकाधोभागानि तदङ्गान्यूर्ध्ववन्ति च ।
तदा भूतानि तिष्ठन्ति तान्याविश्य भ्रमन्ति च ॥ ८ ॥
bhūgolakādhobhāgāni tadaṅgānyūrdhvavanti ca ,
tadā bhūtāni tiṣṭhanti tānyāviśya bhramanti ca 8
8. bhūgolakādhabhāgāni tat aṅgāni ūrdhvavanti ca
tadā bhūtāni tiṣṭhanti tāni āviśya bhramanti ca
8. bhūtāni bhūgolakādhabhāgāni ca tat aṅgāni
ūrdhvavanti ca tāni āviśya tiṣṭhanti tadā bhramanti
8. Beings reside in both the lower regions of the terrestrial globe and its upper parts. Then, entering into those (regions), they also wander (saṃsāra).
तमेवाविश्य दूरेण सरितश्चर्क्षमण्डलम् ।
असंस्पर्शा भ्रमन्त्युऽच्चैः सचन्द्रार्कादि संततम् ॥ ९ ॥
tamevāviśya dūreṇa saritaścarkṣamaṇḍalam ,
asaṃsparśā bhramantyu'ccaiḥ sacandrārkādi saṃtatam 9
9. tam eva āviśya dūreṇa saritaḥ ca ṛkṣamaṇḍalam
asaṃsparśāḥ bhramanti uccaiḥ sacandrārkādi saṃtatam
9. saritaḥ ca ṛkṣamaṇḍalam tam eva dūreṇa āviśya
asaṃsparśāḥ sacandrārkādi saṃtatam uccaiḥ bhramanti
9. Entering that very (sphere) remotely, the rivers and the constellations, untouched, constantly revolve high up, along with the moon, sun, and other celestial bodies.
इहैव सर्वदिक्कं द्योस्तामावेष्ट्य व्यवस्थिता ।
सर्वदिक्कं खमत्यूर्ध्वं तस्याधस्तान्महीतलम् ॥ १० ॥
ihaiva sarvadikkaṃ dyostāmāveṣṭya vyavasthitā ,
sarvadikkaṃ khamatyūrdhvaṃ tasyādhastānmahītalam 10
10. iha eva sarvadikkam dyauḥ tām āveṣṭya vyavasthitā
sarvadikkam kham ati ūrdhvam tasya adhastāt mahītalam
10. iha eva sarvadikkam dyauḥ tām āveṣṭya vyavasthitā
kham sarvadikkam ati ūrdhvam tasya adhastāt mahītalam
10. Right here, the all-directional sky (dyu) is situated, having enveloped that (earth). The all-directional space (kha) is extremely high, and beneath it lies the surface of the earth.
भावाः पतन्तो धावन्ति तस्याधः सर्वतोङ्गकम् ।
यत्रोत्पतन्तो गच्छन्ति तदूर्ध्वमिति शब्दितम् ॥ ११ ॥
bhāvāḥ patanto dhāvanti tasyādhaḥ sarvatoṅgakam ,
yatrotpatanto gacchanti tadūrdhvamiti śabditam 11
11. bhāvāḥ patantaḥ dhāvanti tasya adhaḥ sarvataḥ aṅgakam
yatra utpatantaḥ gacchanti tat ūrdhvam iti śabditam
11. patantaḥ bhāvāḥ tasya adhaḥ sarvataḥ aṅgakam dhāvanti
yatra utpatantaḥ gacchanti tat ūrdhvam iti śabditam
11. Falling entities rush downwards, all around its (earth's) surface. Where they rise up and go, that is designated as 'above'.
तत्रैकदेशे विद्यन्ते वटधानाभिधानकाः ।
जातास्तेषां त्रयो राजन् राजपुत्राः पुराभवन् ॥ १२ ॥
tatraikadeśe vidyante vaṭadhānābhidhānakāḥ ,
jātāsteṣāṃ trayo rājan rājaputrāḥ purābhavan 12
12. tatra ekadeśe vidyante vaṭadhānābhidhānakaḥ
jātāḥ teṣām trayaḥ rājan rājaputrāḥ purā abhavan
12. rājan,
tatra ekadeśe vaṭadhānābhidhānakaḥ vidyante.
teṣām trayaḥ rājaputrāḥ purā jātāḥ abhavan.
12. O king, in a certain part of that (reality), there exist entities referred to as 'Vaṭadhāna' (banyan seeds/primordial forms). From these, three princes were born long ago.
ते ह्येवमेकसंकल्पा भूम्यादेर्दृश्यवर्त्मनः ।
कोऽन्तः स्यादिति निर्याता विहर्तुं दृढनिश्चयाः ॥ १३ ॥
te hyevamekasaṃkalpā bhūmyāderdṛśyavartmanaḥ ,
ko'ntaḥ syāditi niryātā vihartuṃ dṛḍhaniścayāḥ 13
13. te hi evam ekasaṅkalpāḥ bhūmyādeḥ dṛśyavartmanaḥ
kaḥ antaḥ syāt iti niryātāḥ vihartum dṛḍhaniścayāḥ
13. hi,
te evam ekasaṅkalpāḥ dṛḍhaniścayāḥ,
"bhūmyādeḥ dṛśyavartmanaḥ kaḥ antaḥ syāt?" iti vihartum niryātāḥ.
13. Indeed, they, having a single resolve and firm determination, set out to wander, thinking: "What could be the limit of this visible realm, beginning with the earth?"
पुनर्वारि पुनर्भूमिस्तेषामाक्रमतां चिरम् ।
नवलब्धशरीराणां दीर्घकालो व्यवर्तत ॥ १४ ॥
punarvāri punarbhūmisteṣāmākramatāṃ ciram ,
navalabdhaśarīrāṇāṃ dīrghakālo vyavartata 14
14. punar vāri punar bhūmiḥ teṣām ākramatām ciram
navalabdhaśarīrāṇām dīrghakālaḥ vyavartata
14. punar vāri,
punar bhūmiḥ; ciram ākramatām navalabdhaśarīrāṇām teṣām dīrghakālaḥ vyavartata.
14. Again and again, water and land (appeared) before them. As they, with their newly acquired bodies, traversed for a long time, a long period elapsed.
स्वच्छकन्दुकवम्रीकन्यायेनानिशमत्र ते ।
भ्रमन्तो नाप्नुवन्त्यन्तमन्यत्वं संविदन्ति च ॥ १५ ॥
svacchakandukavamrīkanyāyenāniśamatra te ,
bhramanto nāpnuvantyantamanyatvaṃ saṃvidanti ca 15
15. svacchakandukavamrīkānyāyena aniśam atra te
bhramantaḥ na āpnuvanti antam anyatvam saṃvidanti ca
15. atra,
te svacchakandukavamrīkānyāyena aniśam bhramantaḥ antam na āpnuvanti,
ca anyatvam saṃvidanti.
15. Here, by the analogy of an ant in a clear crystal ball, they wander incessantly, yet they do not reach the end and perceive a sense of otherness (or distinction).
व्योमस्थकन्दुकभ्रान्तपिपीलिकवदाकुलम् ।
अद्यापि संस्थिता राजन्न च खेदं व्रजन्ति ते ॥ १६ ॥
vyomasthakandukabhrāntapipīlikavadākulam ,
adyāpi saṃsthitā rājanna ca khedaṃ vrajanti te 16
16. vyomasthakandukabhrāntapipīlikavat ākulam adya
api saṃsthitāḥ rājan na ca khedam vrajanti te
16. rājan te vyomasthakandukabhrāntapipīlikavat
ākulam adya api saṃsthitāḥ ca khedam na vrajanti
16. O King, even now they remain agitated, like ants confused on a ball in space, yet they do not experience weariness.
देशं भूगोलकस्यास्य यं यमासादयन्ति च ।
इहेव तत्र तत्रोच्चैरधश्चोर्ध्वं तथा दिशः ॥ १७ ॥
deśaṃ bhūgolakasyāsya yaṃ yamāsādayanti ca ,
iheva tatra tatroccairadhaścordhvaṃ tathā diśaḥ 17
17. deśam bhūgolakasya asya yam yam āsādayanti ca iha
eva tatra tatra uccaiḥ adhaḥ ca ūrdhvam tathā diśaḥ
17. ca asya bhūgolakasya yam yam deśam te āsādayanti,
iha eva tatra tatra uccaiḥ adhaḥ ca tathā ūrdhvam diśaḥ
17. And whichever region of this earthly globe they reach, right there, in those various places, they perceive it as high, low, upward, downward, and similarly in all directions.
ते वदन्ति महाराज यद्यस्माभिरितोद्यतैः ।
न तावदन्तः संप्राप्तः संचराम इतः परम् ॥ १८ ॥
te vadanti mahārāja yadyasmābhiritodyataiḥ ,
na tāvadantaḥ saṃprāptaḥ saṃcarāma itaḥ param 18
18. te vadanti mahārāja yadi asmābhiḥ itaḥ udyataiḥ
na tāvat antaḥ saṃprāptaḥ saṃcarāma itaḥ param
18. mahārāja te vadanti: yadi itaḥ udyataiḥ asmābhiḥ tāvat antaḥ na saṃprāptaḥ,
itaḥ param saṃcarāma
18. O Great King, they say: 'If the end (of the journey) has not yet been reached by us, despite our exertions from this point, then let us travel further from here.'
इत्थं न किंचिदेवेदं ब्रह्मसंकल्पडम्बरम् ।
किंचित्संकल्पमज्ञानमनन्तं स्वप्नदृश्यवत् ॥ १९ ॥
itthaṃ na kiṃcidevedaṃ brahmasaṃkalpaḍambaram ,
kiṃcitsaṃkalpamajñānamanantaṃ svapnadṛśyavat 19
19. ittham na kiñcit eva idam brahmasaṅkalpaḍambaram
kiñcit saṅkalpam ajñānam anantam svapnadṛśyavat
19. ittham idam brahmasaṅkalpaḍambaram na kiñcit eva.
kiñcit ajñānam saṅkalpam anantam svapnadṛśyavat (asti)
19. Thus, this entire grand display of the Absolute's (brahman) resolve is truly nothing. It is merely an infinite mental construct (saṅkalpa) born of ignorance (ajñāna), like a dream vision.
कल्पनं तत्परं ब्रह्म परं ब्रह्मैव कल्पनम् ।
चिद्रूपं नानयोर्भेदः शून्यत्वाकाशयोरिव ॥ २० ॥
kalpanaṃ tatparaṃ brahma paraṃ brahmaiva kalpanam ,
cidrūpaṃ nānayorbhedaḥ śūnyatvākāśayoriva 20
20. kalpanam tat param brahma param brahma eva kalpanam
cit-rūpam na anayoḥ bhedaḥ śūnyatva-ākāśayoḥ iva
20. kalpanam tat param brahma; param brahma eva kalpanam; anayoḥ bhedaḥ na; cit-rūpam (ca asti); śūnyatva-ākāśayoḥ iva (asti).
20. Imagination is the supreme reality (brahman); indeed, the supreme reality (brahman) itself is imagination. They are both of the nature of pure consciousness (cit-rūpa); there is no difference between them, just as there is no difference between emptiness and space.
चिन्मात्रं यद्यदाभातं जलवाहविवर्तवत् ।
तत्तादृक्कथमन्याभमन्यस्यासंभवाद्भवेत् ॥ २१ ॥
cinmātraṃ yadyadābhātaṃ jalavāhavivartavat ,
tattādṛkkathamanyābhamanyasyāsaṃbhavādbhavet 21
21. cit-mātram yat yat ābhātam jala-vāha-vivarta-vat tat
tādṛk katham anya-ābham anyasya asambhavāt bhavet
21. yat yat ābhātam cit-mātram jala-vāha-vivarta-vat (asti).
anyasya asambhavāt tat katham anya-ābham bhavet?
21. Whatever manifests is purely consciousness (cit-mātram), just like the various transformations of water. How could that (manifestation) be of a different nature or appear as something other, given the impossibility of anything existing apart from it?
अभावः खे च खमिदं सर्गादौ परमाम्बरम् ।
स्वयं जगदिवाभाति नान्यत्प्रलयसर्गकौ ॥ २२ ॥
abhāvaḥ khe ca khamidaṃ sargādau paramāmbaram ,
svayaṃ jagadivābhāti nānyatpralayasargakau 22
22. abhāvaḥ khe ca kham idam sarga-ādau param-ambaram
svayam jagat iva ābhāti na anyat pralaya-sargakau
22. abhāvaḥ khe ca (asti).
idam kham sarga-ādau param-ambaram (asti).
svayam jagat iva ābhāti.
pralaya-sargakau anyat na (astaḥ).
22. Non-existence resides within space (kham), and this very space, which is the supreme expanse (param-ambaram) at the outset of creation (sarga), itself appears as the world. There is nothing else; dissolution and creation (sarga) are not separate realities.
यथा कषति चिद्रूपं तथैव रतिमेत्य तत् ।
दृष्टादृष्टैः स्वसंसारैश्चिरमास्ते यथा चिरम् ॥ २३ ॥
yathā kaṣati cidrūpaṃ tathaiva ratimetya tat ,
dṛṣṭādṛṣṭaiḥ svasaṃsāraiściramāste yathā ciram 23
23. yathā kaṣati cit-rūpam tathā eva ratim etya tat
dṛṣṭa-adṛṣṭaiḥ sva-saṃsāraiḥ ciram āste yathā ciram
23. yathā cit-rūpam kaṣati,
tathā eva tat dṛṣṭa-adṛṣṭaiḥ sva-saṃsāraiḥ ratim etya ciram āste yathā ciram.
23. Just as the essential nature of consciousness (cit-rūpam) manifests itself, so too does it (consciousness) find satisfaction through its own perceived and unperceived worldly experiences (saṃsāra). In this way, it endures for a very long time, as it always has.
दृश्यात्मकं रूपमेकमेकमस्यैवमक्षयम् ।
स्वयमेवमजं भाति यन्न भातीव किंचन ॥ २४ ॥
dṛśyātmakaṃ rūpamekamekamasyaivamakṣayam ,
svayamevamajaṃ bhāti yanna bhātīva kiṃcana 24
24. dṛśyātmakam rūpam ekam ekam asya evam akṣayam
svayam evam ajam bhāti yat na bhāti iva kiṃcana
24. asya ekam ekam dṛśyātmakam akṣayam rūpam evam
svayam ajam bhāti yat kiṃcana na iva bhāti
24. This imperishable form, which is perceived as the visible world and is intrinsically unique, thus shines forth by itself as unborn; truly, nothing else appears to shine.
चिदणोरुदरे सन्ति समस्तानुभवाणवः ।
शिलाः शैलोदर इव स्वच्छाः खात्मनि खात्मिकाः ॥ २५ ॥
cidaṇorudare santi samastānubhavāṇavaḥ ,
śilāḥ śailodara iva svacchāḥ khātmani khātmikāḥ 25
25. cit aṇoḥ udare santi samastānubhavāṇavaḥ śilāḥ
śaila udare iva svacchāḥ kha ātmani kha ātmikāḥ
25. cit aṇoḥ udare samastānubhavāṇavaḥ santi śilāḥ
śaila udare iva svacchāḥ kha ātmani kha ātmikāḥ
25. Within the subtle core of consciousness (cit) exist all the minute experiences (anubhava), like pure rocks (śilāḥ) within the belly of a mountain; they are intrinsically pure within their own essential nature (ātman) and are of the nature of consciousness itself.
स्वभावनिष्ठास्तिष्ठन्ति ते यदव्याकृतात्मनि ।
मा तिष्ठन्ति तु वै ते यदव्यावृत्ताः परे पदे ॥ २६ ॥
svabhāvaniṣṭhāstiṣṭhanti te yadavyākṛtātmani ,
mā tiṣṭhanti tu vai te yadavyāvṛttāḥ pare pade 26
26. svabhāvaniṣṭhāḥ tiṣṭhanti te yat avyākṛtātmani
mā tiṣṭhanti tu vai te yat avyāvṛttāḥ pare pade
26. te svabhāvaniṣṭhāḥ yat avyākṛtātmani tiṣṭhanti
tu vai te yat avyāvṛttāḥ pare pade mā tiṣṭhanti
26. Those who are established in their own essential nature (svabhāva) exist within the unmanifest (avyākṛta) reality (ātman). However, they certainly do not exist in the supreme state, because they are not yet fully undifferentiated (avyāvṛtta) there.
तदेव जगदित्युक्तं ब्रह्म भारूपमाततम् ।
पूर्वापरपरामर्शान्निपुणं निपुणाशयाः ॥ २७ ॥
tadeva jagadityuktaṃ brahma bhārūpamātatam ,
pūrvāparaparāmarśānnipuṇaṃ nipuṇāśayāḥ 27
27. tat eva jagat iti uktam brahma bhārūpam ātatam
pūrvāparaparāmarśāt nipuṇam nipuṇāśayāḥ
27. tat eva bhārūpam ātatam brahma jagat iti
uktam nipuṇāśayāḥ pūrvāparaparāmarśāt nipuṇam
27. That very (brahman), whose nature is light and which is all-pervading, is declared to be the world (jagat). Discerning individuals (nipuṇāśayāḥ) comprehend this precisely through careful deliberation (parāmarśa) on what precedes and what follows.
अत्याश्चर्यमनष्टोऽयं परमात्सदनात्स्वयम् ।
नानात्वबुद्ध्या नानैव जीवोऽहमिति ताम्यति ॥ २८ ॥
atyāścaryamanaṣṭo'yaṃ paramātsadanātsvayam ,
nānātvabuddhyā nānaiva jīvo'hamiti tāmyati 28
28. atyāścaryam anaṣṭaḥ ayam paramāt sadanāt svayam
nānātvabuddhyā nānā eva jīvaḥ aham iti tāmyati
28. ayam atyāścaryam anaṣṭaḥ svayam paramāt sadanāt
nānātvabuddhyā nānā eva aham jīvaḥ iti tāmyati
28. This is extremely astonishing: this (individual soul) is not destroyed and originates by itself from its abode, the Supreme Self (paramātman). Yet, by the intellect (buddhi) that perceives diversity, it suffers, thinking, 'I am distinct, I am merely an individual soul (jīva).'
उच्यतां भास भो राजन्विपश्चिदपराख्य हे ।
कियद्दृष्टं कियद्भ्रान्तं दृश्यं स्मरसि किंच वा ॥ २९ ॥
ucyatāṃ bhāsa bho rājanvipaścidaparākhya he ,
kiyaddṛṣṭaṃ kiyadbhrāntaṃ dṛśyaṃ smarasi kiṃca vā 29
29. ucyatām bhāsa bho rājan vipaścit aparākhya he kiyat
dṛṣṭam kiyat bhrāntam dṛśyam smarasi kim ca vā
29. he bhāsa bho rājan aparākhya vipaścit ucyatām kiyat
dṛśyam dṛṣṭam kiyat bhrāntam ca vā kim smarasi
29. O Bhāsa, O King, O wise one named Aparā, tell us: how much of the visible world have you seen? How much have you wandered? Or what else do you remember?
भास उवाच ।
बहु दृष्टं मया दृश्यं बहु भ्रान्तमखेदिना ।
बह्वेव बहुधा नूनमनुभूतं स्मराम्यहम् ॥ ३० ॥
bhāsa uvāca ,
bahu dṛṣṭaṃ mayā dṛśyaṃ bahu bhrāntamakhedinā ,
bahveva bahudhā nūnamanubhūtaṃ smarāmyaham 30
30. bhāsa uvāca bahu dṛṣṭam mayā dṛśyam bahu bhrāntam
akhedinā bahu eva bahudhā nūnam anubhūtam smarāmi aham
30. bhāsa uvāca mayā bahu dṛśyam dṛṣṭam akhedinā bahu bhrāntam ca.
aham nūnam bahu eva bahudhā anubhūtam smarāmi.
30. Bhāsa said: Much of the visible (dṛśya) has been seen by me. Much has been traversed by me, the untiring one. Indeed, I certainly remember having experienced much in many ways.
मयानुभूतानि महान्ति राजंश्चिरं सुदूरे विविधैः शरीरैः ।
सुखानि दुःखानि जगन्त्यनन्तान्यनन्तमासाद्य महाम्बरं तत् ॥ ३१ ॥
mayānubhūtāni mahānti rājaṃściraṃ sudūre vividhaiḥ śarīraiḥ ,
sukhāni duḥkhāni jagantyanantānyanantamāsādya mahāmbaraṃ tat 31
31. mayā anubhūtāni mahānti rājan
ciram sudūre vividhaiḥ śarīraiḥ
sukhāni duḥkhāni jaganti anantāni
anantam āsādya mahāmbaram tat
31. rājan mayā tat anantam mahāmbaram āsādya,
ciram sudūre vividhaiḥ śarīraiḥ mahānti sukhāni duḥkhāni anantāni jaganti ca anubhūtāni.
31. O King, having traversed that infinite, vast space (mahāmbaram), I have, for a long time and in very distant places, experienced great joys, sorrows, and endless worlds, (all) through various bodies.
विचित्रदेहैर्वरशापयोगाद्दृश्यान्यनन्तानि मया महात्मन् ।
जन्मान्तरावर्तविवर्तनानि दृढैकचित्तेन वरात्कृशानोः ॥ ३२ ॥
vicitradehairvaraśāpayogāddṛśyānyanantāni mayā mahātman ,
janmāntarāvartavivartanāni dṛḍhaikacittena varātkṛśānoḥ 32
32. vicitradehaiḥ varaśāpayogāt dṛśyāni anantāni mayā mahātman |
janmāntarāvartavivartanāni dṛḍhaikacittena varāt kṛśānoḥ ||
32. mahātman,
dṛḍhaikacittena mayā,
kṛśānoḥ varāt,
varaśāpayogāt,
vicitradehaiḥ,
anantāni,
janmāntarāvartavivartanāni dṛśyāni.
32. O great soul (mahātman), with a singularly focused mind, and through the boon from Krśānu, I have witnessed countless transformations and cycles of rebirths (saṃsāra), occurring in diverse bodies, all resulting from the conjunction of boons and curses.
दृश्यात्मकोर्वीवपुषस्त्वविद्यादृशो जवेनान्तपरीक्षणाय ।
देहेन देहेन जगत्प्रति प्राक् स्मृतेः सदाहं घनयत्नमासम् ॥ ३३ ॥
dṛśyātmakorvīvapuṣastvavidyādṛśo javenāntaparīkṣaṇāya ,
dehena dehena jagatprati prāk smṛteḥ sadāhaṃ ghanayatnamāsam 33
33. dṛśyātmakorvīvapuṣaḥ tu avidyādṛśaḥ
javena antaparīkṣaṇāya | dehena
dehena jagat prati prāk smṛteḥ
sadā aham ghanayatnam āsam ||
33. prāk smṛteḥ,
aham sadā,
dehena dehena,
jagat prati,
dṛśyātmakorvīvapuṣaḥ tu avidyādṛśaḥ,
javena antaparīkṣaṇāya,
ghanayatnam āsam.
33. Indeed, before any memory (smṛti) arose, I always made great efforts in each successive body, throughout the world, for the swift internal examination of this body, which inherently possesses the nature of the visible earth, and also for understanding the vision that arises from ignorance (avidyā).
समाः सहस्रं विटपोऽहमासमन्तर्मनाश्चेतनभुक्तदुःखः ।
चित्तं विना पुष्पफलप्रताने वा कन्दवत्तत्तरसाङ्गरागः ॥ ३४ ॥
samāḥ sahasraṃ viṭapo'hamāsamantarmanāścetanabhuktaduḥkhaḥ ,
cittaṃ vinā puṣpaphalapratāne vā kandavattattarasāṅgarāgaḥ 34
34. samāḥ sahasram viṭapaḥ aham āsam
antarmnāḥ cetanabhuktaduḥkhaḥ |
cittam vinā puṣpaphalapratāne vā
kandavat tat tarasā aṅgarāgaḥ ||
34. aham sahasram samāḥ viṭapaḥ āsam.
antarmnāḥ,
cetanabhuktaduḥkhaḥ (āsam).
cittam vinā puṣpaphalapratāne vā kandavat,
tat tarasā aṅgarāgaḥ (āsīt).
34. For a thousand years, I was a tree. Though possessing an inner awareness, I experienced the suffering (duḥkha) of conscious beings. Without the faculty of *citta* for the proliferation of flowers and fruits, or like a root, that form became a mere bodily adornment through its inherent vitality.
समाः शतं मेरुमृगोऽहमासं सुवर्णवर्णस्तरुपर्णकर्णः ।
दूर्वाङ्कुरास्वादनगीतिनिष्ठ अहन्कनिष्ठो वनवासिमध्ये ॥ ३५ ॥
samāḥ śataṃ merumṛgo'hamāsaṃ suvarṇavarṇastaruparṇakarṇaḥ ,
dūrvāṅkurāsvādanagītiniṣṭha ahankaniṣṭho vanavāsimadhye 35
35. samāḥ śatam merumṛgaḥ aham āsam
suvarṇavarṇaḥ taruparṇakarṇaḥ
| dūrvāṅkurāsvādanagītiniṣṭhaḥ
aham kaniṣṭhaḥ vanavāsimadhye ||
35. aham śatam samāḥ merumṛgaḥ āsam.
suvarṇavarṇaḥ,
taruparṇakarṇaḥ (āsam).
dūrvāṅkurāsvādanagītiniṣṭhaḥ aham vanavāsimadhye kaniṣṭhaḥ (āsam).
35. For a hundred years, I was a deer of Mount Meru, golden-colored, with ears like tree leaves. I was devoted to songs while tasting blades of Durva grass. Among the forest dwellers, I was the youngest.
पादाष्टकैरावलितात्मपृष्ठो मृतेऽम्भसः क्लेशकृतात्ममृत्युः ।
समाः शतार्धं शरभोऽहमासं क्रौञ्चाचले काञ्चनकन्दरासु ॥ ३६ ॥
pādāṣṭakairāvalitātmapṛṣṭho mṛte'mbhasaḥ kleśakṛtātmamṛtyuḥ ,
samāḥ śatārdhaṃ śarabho'hamāsaṃ krauñcācale kāñcanakandarāsu 36
36. pādāṣṭakaiḥ āvalitātmapṛṣṭhaḥ
mṛte ambhasaḥ kleśakṛtātma mṛtyuḥ
samāḥ śatārdham śarabhaḥ aham
āsam krauñcācale kāñcanakandarāsu
36. aham śarabhaḥ āsam samāḥ śatārdham
pādāṣṭakaiḥ āvalitātmapṛṣṭhaḥ
mṛte ambhasaḥ kleśakṛtātma
mṛtyuḥ krauñcācale kāñcanakandarāsu
36. For fifty years, I was a śarabha, a creature with eight legs covering its back. In stagnant water, on Mount Krauñca, amidst its golden caves, I brought about my own death through distress.
कालागुरुद्रुमलतावलितानिलेन विद्याधरीसुरतधर्मकलामृतानि ।
पीतानि मे मलयसानुनि मन्दरे च मन्दारचन्दनकदम्बलतागृहेषु ॥ ३७ ॥
kālāgurudrumalatāvalitānilena vidyādharīsuratadharmakalāmṛtāni ,
pītāni me malayasānuni mandare ca mandāracandanakadambalatāgṛheṣu 37
37. kālāgurudrumalatāvalitāni anilena
vidyādharīsuratadharmakalāmṛtāni
pītāni me malayasānuni mandare ca
mandāracandanakadambalatāgṛheṣu
37. me vidyādharīsuratadharmakalāmṛtāni
kālāgurudrumalatāvalitāni anilena
pītāni malayasānuni mandare ca
mandāracandanakadambalatāgṛheṣu
37. On the slopes of Mount Malaya and Mandara, within groves of mandāra, sandalwood, and kadamba vines, I imbibed the nectar-like arts of love (dharma-kalā) of Vidyādhara maidens. These arts were imbued by the wind which was entwined with black aloe trees and creepers.
हेमारविन्दमकरन्दपिशङ्गितानि पीतानि पञ्चदशवर्षशतानि मेरौ ।
वैरिञ्चहंसतनयेन मया पयांसि तीरान्तरेषु रमतोपरि निर्झरिण्याः ॥ ३८ ॥
hemāravindamakarandapiśaṅgitāni pītāni pañcadaśavarṣaśatāni merau ,
vairiñcahaṃsatanayena mayā payāṃsi tīrāntareṣu ramatopari nirjhariṇyāḥ 38
38. hemāravindamakarandapiśaṅgitāni
pītāni pañcadaśavarṣaśatāni merau
vairiñcahaṃsatanayena mayā payāṃsi
tīrāntareṣu ramataḥ upari nirjhariṇyāḥ
38. mayā vairiñcahaṃsatanayena payāṃsi
nirjhariṇyāḥ ramataḥ upari tīrāntareṣu
hemāravindamakarandapiśaṅgitāni
pītāni merau pañcadaśavarṣaśatāni
38. For fifteen hundred years, on Mount Meru, as the son of Brahmā's swan, I drank the waters of the waterfall, which were made yellowish by the pollen of golden lotuses, while I played upon its various banks.
क्षीरोदवेलावनगन्धवाहविलोलनीलालकवल्लरीणाम् ।
समाः शतं शोकजरापहारि गीतं श्रुतं माधवसुन्दरीणाम् ॥ ३९ ॥
kṣīrodavelāvanagandhavāhavilolanīlālakavallarīṇām ,
samāḥ śataṃ śokajarāpahāri gītaṃ śrutaṃ mādhavasundarīṇām 39
39. kṣīrodavelāvanagandhavāhavilolanīlālakavallarīṇām samāḥ
śatam śokajarāpahāri gītam śrutam mādhavasundarīṇām
39. śatam samāḥ mādhavasundarīṇām
kṣīrodavelāvanagandhavāhavilolanīlālakavallarīṇām śokajarāpahāri gītam śrutam
39. For a hundred years, I heard the song of the beautiful consorts of Madhava, whose dark, vine-like curls were stirred by the fragrant wind from the forests on the shore of the milk ocean. This song had the power to dispel sorrow and old age.
कालञ्जरे मञ्जरिते करञ्जगुञ्जावने जम्बुकतां गतोऽहम् ।
गजेन पिष्टे हरिणा हतोऽसौ हस्ती मयात्रार्थमृतेन दृष्टः ॥ ४० ॥
kālañjare mañjarite karañjaguñjāvane jambukatāṃ gato'ham ,
gajena piṣṭe hariṇā hato'sau hastī mayātrārthamṛtena dṛṣṭaḥ 40
40. kālañjare mañjarite karañja-guñjā-avane
jambukatām gataḥ aham
gajena piṣṭe hariṇā hataḥ asau hastī
mayā atra artha-mṛtena dṛṣṭaḥ
40. aham kālañjare mañjarite karañjaguñjāvane jambukatām gataḥ.
atra mayā artha-mṛtena gajena piṣṭe hariṇā hataḥ asau hastī dṛṣṭaḥ.
40. In Kālañjara, amidst the blossoming Karañja and Guñjā groves, I became a jackal. Here, I saw an elephant, which had been crushed by another elephant and then killed by a lion, (and I saw it) as one whose purpose had come to an end.
संतानकप्रकरहासिनि सह्यसानौ कस्मिंश्चिदन्यजगतीन्दुमुखी सुरस्त्री ।
एकाकिनी कृतयुगार्धमथाहमासं कल्पद्रुमस्तबकसद्मनि सिद्धशापात् ॥ ४१ ॥
saṃtānakaprakarahāsini sahyasānau kasmiṃścidanyajagatīndumukhī surastrī ,
ekākinī kṛtayugārdhamathāhamāsaṃ kalpadrumastabakasadmani siddhaśāpāt 41
41. saṃtānaka-prakara-hāsini sahya-sānau
kasmiṁścit anya-jagati indu-mukhī sura-strī
ekākinī kṛtayuga-ardham atha aham āsam
kalpa-druma-stabaka-sadmani siddha-śāpāt
41. atha siddha-śāpāt aham kasmiṁścit anya-jagati indu-mukhī sura-strī ekākinī saṃtānakaprakarahāsini sahya-sānau kalpadrumastabakasdmani kṛtayugārdham āsam.
41. Then, due to a sage's curse, I, a moon-faced divine woman from some other world, was alone for half a Kṛta Yuga, on a peak of the Sahya mountains, shining with a multitude of Santānaka flowers, and in an abode formed by clusters of wish-fulfilling trees.
अद्रीन्द्रकच्छकरवीरलतालयेषु नीतं समाशतमशङ्कधिया मयान्यत् ।
अन्यत्र दूरजगतीन्द्रगिरौ विराविवाल्मीकपक्षिवपुषाऽनिशमेककेन ॥ ४२ ॥
adrīndrakacchakaravīralatālayeṣu nītaṃ samāśatamaśaṅkadhiyā mayānyat ,
anyatra dūrajagatīndragirau virāvivālmīkapakṣivapuṣā'niśamekakena 42
42. adrīndra-kaccha-karavīra-latālayeṣu
nītam samā-śatam aśaṅka-dhiyā mayā anyat
anyatra dūra-jagati-indra-girau
virāvi-vālmīka-pakṣi-vapuṣā aniśam ekakena
42. mayā aśaṅkadhhiyā adrīndrakacchakaravīralatālayeṣu anyat samā-śatam nītam.
anyatra dūrajagatīndragirau virāvivālmīkīpakṣivapuṣā aniśam ekakena (nītam).
42. Another hundred years were spent by me with a fearless mind in the abodes of Karavīra (oleander) creepers within the ravines of great mountains. Elsewhere, on a distant great mountain, I (spent time) constantly and alone, in the form of a loudly chirping anthill-bird.
अन्यत्र सानुनि मया परिलम्बमानाः सच्छायचन्दनवनावलिते लतानाम् ।
दृष्टाः स्त्रियः फलमिवावलिता विलासैभुक्ताश्च ता अपहृता अपि सिद्धपान्थैः ॥ ४३ ॥
anyatra sānuni mayā parilambamānāḥ sacchāyacandanavanāvalite latānām ,
dṛṣṭāḥ striyaḥ phalamivāvalitā vilāsaibhuktāśca tā apahṛtā api siddhapānthaiḥ 43
43. anyatra sānuni mayā parilambamānāḥ
sac-chāya-candana-vana-āvalite latānām dṛṣṭāḥ
striyaḥ phalam iva āvalitā vilāsaiḥ
bhuktāḥ ca tāḥ apahṛtāḥ api siddha-pānthaiḥ
43. anyatra mayā sacchāyacandanavanāvalite sānuni latānām phalam iva parilambamānāḥ vilāsaiḥ āvalitāḥ striyaḥ dṛṣṭāḥ.
ca tāḥ bhuktāḥ api siddhapānthaiḥ apahṛtāḥ.
43. Elsewhere, on a mountain peak adorned with rows of well-shaded sandalwood forests, I saw women hanging like fruit from creepers, alluring with their charms. And they were enjoyed and also abducted by Siddha travelers.
अन्यत्र पर्वतनितम्बकदम्बकच्छे नीतानि तापसतयोत्तमया दिनानि ।
प्राप्यैकवस्त्वभिनिवेशविषूचिकात्तचित्तेन तान्तमतिनाऽमतिना मयान्तः ॥ ४४ ॥
anyatra parvatanitambakadambakacche nītāni tāpasatayottamayā dināni ,
prāpyaikavastvabhiniveśaviṣūcikāttacittena tāntamatinā'matinā mayāntaḥ 44
44. anyatra parvatanitambakadambakacche
nītāni tāpasatayā uttamayā dināni
prāpya ekavastvabhiniveśaviṣūcikāttacittena
tāntamatinā amatinā mayā antaḥ
44. mayā uttamayā tāpasatayā anyatra
parvatanitambakadambakacche dināni nītāni
prāpya ekavastvabhiniveśaviṣūcikāttacittena
tāntamatinā amatinā antaḥ
44. My days were spent elsewhere, in the thickets of Kadamba trees on mountain slopes, practicing supreme asceticism (tapas). Subsequently, my mind became internally afflicted, as if by a severe illness (viṣūcikā), seized by an intense fixation (abhiniveśa) on a single object. Consequently, I became weary in intellect and utterly foolish.
ब्रह्माण्डसंपूरितमन्यदस्ति जलेचराशेषदिगन्तभूतम् ।
संदिग्धतेजोम्बरवातसत्तं जलस्थभूताकृतिमात्रभूमि ॥ ४५ ॥
brahmāṇḍasaṃpūritamanyadasti jalecarāśeṣadigantabhūtam ,
saṃdigdhatejombaravātasattaṃ jalasthabhūtākṛtimātrabhūmi 45
45. brahmāṇḍasaṃpūritam anyat asti jalacarāśeṣadigantabhūtam
saṃdigdhatejo'mbaravātasattam jalasthabhūtākṛtimātrabhūmi
45. anyat asti brahmāṇḍasaṃpūritam jalacarāśeṣadigantabhūtam
saṃdigdhatejo'mbaravātasattam jalasthabhūtākṛtimātrabhūmi
45. Another (entity or state) exists which fills the entire universe (brahmāṇḍa), embodying all aquatic beings and extending to the ends of all directions. Its essence (sattam), like that of light, space, and wind, is subtle (or obscure). It is merely a realm (bhūmi) for the forms of elemental beings (bhūta) situated in water.
एकत्र दृष्टा वनिता मयैका तस्याः शरीरे त्रिजगन्ति भान्ति ।
प्रतिबिम्बितानीव सुदर्पणेऽन्तराकाशशैलादिदिगादिमन्ति ॥ ४६ ॥
ekatra dṛṣṭā vanitā mayaikā tasyāḥ śarīre trijaganti bhānti ,
pratibimbitānīva sudarpaṇe'ntarākāśaśailādidigādimanti 46
46. ekatra dṛṣṭā vanitā mayā ekā tasyāḥ śarīre trijaganti bhānti
pratibimbitāni iva sudarpaṇe antaḥ ākāśaśailādidigādimanti
46. mayā ekā vanitā ekatra dṛṣṭā tasyāḥ śarīre ākāśaśailādidigādimanti
trijaganti antaḥ sudarpaṇe iva pratibimbitāni bhānti
46. Once, I saw a woman. In her body, the three worlds appeared, just like reflections within a clear mirror, containing the sky, mountains, directions, and all such elements.
पृष्टा मयासौ वरगात्रि कासि शरीरमेतच्च किमीदृशं ते ।
तयोक्तमङ्गेह चिदस्मि शुद्धा ममाङ्गमेतानि महाजगन्ति ॥ ४७ ॥
pṛṣṭā mayāsau varagātri kāsi śarīrametacca kimīdṛśaṃ te ,
tayoktamaṅgeha cidasmi śuddhā mamāṅgametāni mahājaganti 47
47. pṛṣṭā mayā asau varagātri kā asi
śarīram etat ca kim īdṛśam te
tayā uktam aṅge iha cit asmi
śuddhā mama aṅgam etāni mahājaganti
47. mayā asau pṛṣṭā varagātri kā asi? ca
etat te īdṛśam śarīram kim? tayā
uktam aṅge iha (aham) śuddhā cit asmi
etāni mahājaganti mama aṅgam (santi)
47. She was asked by me, 'O beautiful-bodied one, who are you? And what kind of body is this of yours?' By her it was said, 'O dear one, I am pure consciousness (cit) here. These great worlds are my body.'
यथाहमेवं स्मयदेहिकेयं सर्वं तथैवाङ्ग न चित्रमेतत् ।
अन्यैः स्वभावो विदितो न शुद्धो यदा न पश्यन्ति तदेत्थमङ्ग ॥ ४८ ॥
yathāhamevaṃ smayadehikeyaṃ sarvaṃ tathaivāṅga na citrametat ,
anyaiḥ svabhāvo vidito na śuddho yadā na paśyanti tadetthamaṅga 48
48. yathā aham evam smayadehikā iyam
sarvam tathā eva aṅga na citram etat
anyaiḥ svabhāvaḥ viditaḥ na śuddhaḥ
yadā na paśyanti tadā ittham aṅga
48. aṅga yathā aham evam iyam smayadehikā
sarvam tathā eva etat citram na
anyaiḥ śuddhaḥ svabhāvaḥ na viditaḥ
yadā na paśyanti tadā ittham aṅga
48. Just as I perceive it, this individual self prone to ego (smayadehikā) is truly everything, O dear one; this is not surprising. When others fail to recognize the pure intrinsic nature (svabhāva) of reality, then, O dear one, it appears to them in a distorted manner.
अवेदशास्त्रेण जगत्यशेषैर्भूतैः स्वदेहालयभित्तिभागात् ।
एतद्विधेयं न विधेयमेतद्ध्वनिः स्वतः श्रूयत एव नित्यम् ॥ ४९ ॥
avedaśāstreṇa jagatyaśeṣairbhūtaiḥ svadehālayabhittibhāgāt ,
etadvidheyaṃ na vidheyametaddhvaniḥ svataḥ śrūyata eva nityam 49
49. avedaśāstreṇa jagati aśeṣaiḥ
bhūtaiḥ svadeha-ālaya-bhitti-bhāgāt
etat vidheyam na vidheyam etat
dhvaniḥ svataḥ śrūyate eva nityam
49. jagati aśeṣaiḥ bhūtaiḥ avedaśāstreṇa
svadeha-ālaya-bhitti-bhāgāt
etat vidheyam na etat vidheyam
dhvaniḥ svataḥ nityam eva śrūyate
49. In this world, without relying on scriptures, by all beings, a voice (dhvani), issuing from the inner confines of their own body-temple, is heard naturally and eternally, dictating: 'this is to be done, this is not to be done'.
ईदृक्स्वभावैव पदार्थसत्ता सा तेऽत्र यद्भित्त्यचलादयोऽपि ।
स्वप्नादिमायास्विव मे वदन्ति वाचं न युष्मास्वसमञ्जसं तत् ॥ ५० ॥
īdṛksvabhāvaiva padārthasattā sā te'tra yadbhittyacalādayo'pi ,
svapnādimāyāsviva me vadanti vācaṃ na yuṣmāsvasamañjasaṃ tat 50
50. īdṛk-svabhāvā eva padārtha-sattā sā
te atra yat bhitti-acala-ādayaḥ
api svapna-ādi-māyāsu iva me vadanti
vācam na yuṣmāsu asamañjasam tat
50. atra te padārtha-sattā īdṛk-svabhāvā
eva sā yat bhitti-acala-ādayaḥ
api svapna-ādi-māyāsu iva me vācam
vadanti tat yuṣmāsu asamañjasam na
50. The intrinsic nature (svabhāva) of all existent entities (padārtha) is indeed such that here, even walls, mountains, and the like, speak a voice to me, just as things appear to speak in dreams and other illusions (māyā). This is not at all unfitting for you (plural).
अस्त्रीकसंसारगतेन दृष्टं मया क्वचिद्यावदनन्यकामम् ।
भूतानि निर्यान्ति बहूनि भूताद्विशन्ति भूतानि बहूनि भूतम् ॥ ५१ ॥
astrīkasaṃsāragatena dṛṣṭaṃ mayā kvacidyāvadananyakāmam ,
bhūtāni niryānti bahūni bhūtādviśanti bhūtāni bahūni bhūtam 51
51. astrīka-saṃsāra-gatena dṛṣṭam
mayā kvacit yāvat ananya-kāmam
bhūtāni niryānti bahūni bhūtāt
viśanti bhūtāni bahūni bhūtam
51. astrīka-saṃsāra-gatena mayā kvacit
yāvat ananya-kāmam dṛṣṭam
(yat) bahūni bhūtāni bhūtāt niryānti
bahūni bhūtāni bhūtam viśanti
51. By me, who moves through existence (saṃsāra) without attachment to women, and whose desire (kāma) is exclusively focused, it has been observed that many beings (bhūta) emerge from a (single) primal being, and many beings return into that (primal) being.
एकानि दृष्टानि मयाञ्जसानि खेऽभ्राण्यदभ्राङ्ग झणज्झणानि ।
वृष्ट्या समन्तान्निपतन्ति खण्डैर्भवन्ति तीक्ष्णानि जनायुधानि ॥ ५२ ॥
ekāni dṛṣṭāni mayāñjasāni khe'bhrāṇyadabhrāṅga jhaṇajjhaṇāni ,
vṛṣṭyā samantānnipatanti khaṇḍairbhavanti tīkṣṇāni janāyudhāni 52
52. ekāni dṛṣṭāni mayā añjasāni khe
abhrāṇi adabhrāṅga jhaṇajjhaṇāni
vṛṣṭyā samantāt nipatanti khaṇḍaiḥ
bhavanti tīkṣṇāni janāyudhāni
52. mayā khe ekāni añjasāni adabhrāṅga
jhaṇajjhaṇāni abhrāṇi dṛṣṭāni vṛṣṭyā
samantāt khaṇḍaiḥ nipatanti
[tāni] tīkṣṇāni janāyudhāni bhavanti
52. I swiftly observed in the sky immense, unique clouds that thundered loudly. Falling everywhere in fragments with the rain, they become sharp weapons for people.
अन्यत्र दृष्टं गगनेन यावदिहान्धया ग्रामगृहाणि यान्ति ।
विशन्त्यमुत्रान्त इहाभवद्वो ग्रामः स एवान्यत एव लब्धः ॥ ५३ ॥
anyatra dṛṣṭaṃ gaganena yāvadihāndhayā grāmagṛhāṇi yānti ,
viśantyamutrānta ihābhavadvo grāmaḥ sa evānyata eva labdhaḥ 53
53. anyatra dṛṣṭaṃ gaganena yāvat iha
andhayā grāmagṛhāṇi yānti viśanti
amutra antaḥ iha abhavat vaḥ
grāmaḥ saḥ eva anyataḥ eva labdhaḥ
53. anyatra gaganena yāvat dṛṣṭaṃ,
iha andhayā grāmagṛhāṇi yānti amutra antaḥ viśanti [ca] iha vaḥ saḥ eva grāmaḥ anyataḥ eva labdhaḥ abhavat
53. Elsewhere, whatever was seen in the sky – here, village houses move due to blindness. Having entered that other realm, your very village came into being here, obtained from elsewhere.
नरामराऽहिप्रविभागमुक्तान्यन्यत्र भूतानि समानि सन्ति ।
खादेव सर्वाणि समुद्भवन्ति तत्रैव काले न लयं प्रयान्ति ॥ ५४ ॥
narāmarā'hipravibhāgamuktānyanyatra bhūtāni samāni santi ,
khādeva sarvāṇi samudbhavanti tatraiva kāle na layaṃ prayānti 54
54. nara amara ahi pravibhāga muktāni
anyatra bhūtāni samāni santi
khāt eva sarvāṇi samudbhavanti
tatra eva kāle na layaṃ prayānti
54. anyatra nara amara ahi pravibhāga
muktāni samāni bhūtāni santi
sarvāṇi khāt eva samudbhavanti
tatra eva kāle layaṃ na prayānti
54. Elsewhere, beings exist uniformly, free from the distinctions of humans, gods, and serpents. All of them arise solely from space (kha), and they do not undergo dissolution there in time.
अचन्द्रतारार्कमनन्धकारं स्वयंप्रकाशाखिलभूतजातम् ।
स्मरामि किंचिज्जगदेककान्तं ज्वालोदराभं दिनरात्रिमुक्तम् ॥ ५५ ॥
acandratārārkamanandhakāraṃ svayaṃprakāśākhilabhūtajātam ,
smarāmi kiṃcijjagadekakāntaṃ jvālodarābhaṃ dinarātrimuktam 55
55. a candra tārā arkam anandha kāram
svayaṃ prakāśa akhila bhūta jātam
smarāmi kiṃcit jagat eka kāntaṃ
jvālā udara ābham dina rātri muktam
55. (ahaṃ) a candra tārā arkam,
anandha kāram,
svayaṃ prakāśa akhila bhūta jātam,
jagat eka kāntaṃ,
jvālā udara ābham,
dina rātri muktam,
kiṃcit smarāmi
55. I remember a certain entity that is without moon, stars, or sun, devoid of darkness, self-luminous, the totality of all existence, the world's unique beloved, shining like the heart of a flame, and beyond day and night.
अपूर्वदैत्याहिनरामरादिभूतान्यपूर्वद्रुमपत्तनानि ।
अपूर्वलोकान्तरकार्यवन्ति स्मराम्यनन्तानि महाजगन्ति ॥ ५६ ॥
apūrvadaityāhinarāmarādibhūtānyapūrvadrumapattanāni ,
apūrvalokāntarakāryavanti smarāmyanantāni mahājaganti 56
56. apūrvadaityāhinarāmarādibhūtāni apūrvadrumapattanāni
apūrvalokāntarakāryavanti smarāmi anantāni mahājaganti
56. anantāni mahājaganti apūrvadaityāhinarāmarādibhūtāni
apūrvadrumapattanāni apūrvalokāntarakāryavanti smarāmi
56. I recall countless great universes (mahājaganti) that contain unique beings - demons (daitya), serpents, humans, gods, and others - as well as unprecedented trees and cities, and which are involved in never-before-seen activities across other realms.
दिगस्ति सा नो विहृतं न यस्यां न सोऽस्ति देशः खलु यो न दृष्टः ।
यन्नानुभूतं न तदस्ति कार्यमन्याश्रयं नापरमस्ति मर्शात् ॥ ५७ ॥
digasti sā no vihṛtaṃ na yasyāṃ na so'sti deśaḥ khalu yo na dṛṣṭaḥ ,
yannānubhūtaṃ na tadasti kāryamanyāśrayaṃ nāparamasti marśāt 57
57. dik asti sā naḥ vihṛtaṃ na yasyāṃ na
saḥ asti deśaḥ khalu yaḥ na dṛṣṭaḥ
yat na anubhūtaṃ na tat asti kāryaṃ
anyāśrayaṃ na aparaṃ asti marśāt
57. sā dik na asti yasyāṃ na naḥ vihṛtaṃ.
khalu saḥ deśaḥ na asti yaḥ na dṛṣṭaḥ.
yat na anubhūtaṃ tat kāryaṃ na asti.
anyāśrayaṃ aparaṃ na asti marśāt.
57. There is no direction in which we have not traveled, nor is there any land we have not seen. No deed (kārya) exists that we have not experienced. And there is nothing else that is dependent on another, except through a perception (marśa) or consideration.
क्षीरोदकभ्रमितमन्दररत्नश्रृङ्गधाराग्रनिर्दलनजातझणज्झणानाम् ।
एकत्र संयुतमुपेन्द्रभुजाङ्गदानां शब्दं स्मरामि घनगर्जितशङ्कितेन ॥ ५८ ॥
kṣīrodakabhramitamandararatnaśrṛṅgadhārāgranirdalanajātajhaṇajjhaṇānām ,
ekatra saṃyutamupendrabhujāṅgadānāṃ śabdaṃ smarāmi ghanagarjitaśaṅkitena 58
58. kṣīrodakabhramitamandararatnaśṛṅgadhārāgranirdalanajātajhaṇajjhaṇānām
ekatra saṃyutaṃ upendrabhujāṅgadānāṃ
śabdaṃ smarāmi ghanagarjitaśaṅkitena
58. aham
kṣīrodakabhramitamandararatnaśṛṅgadhārāgranirdalanajātajhaṇajjhaṇānām
upendrabhujāṅgadānām ekatra saṃyutam
śabdam ghanagarjitaśaṅkitena smarāmi
58. I recall the combined sound, a clanging 'jhaṇajhaṇa,' that arose from the crushing of the sharp edges of the jeweled peaks of Mount Mandara, as it was being churned in the milk ocean. This was mingled with the sound of the armlets on Upendra's (Vishnu's) arms, a sound that might have been mistaken for the roar of thunderclouds.

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 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 (current chapter) 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