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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-137

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व्याध उवाच ।
एवं चेत्तन्मुने ब्रूहि कीदृग्दुःखपरिक्षये ।
न कर्कशो न च मृदुर्व्यवहारक्रमो भवेत् ॥ १ ॥
vyādha uvāca ,
evaṃ cettanmune brūhi kīdṛgduḥkhaparikṣaye ,
na karkaśo na ca mṛdurvyavahārakramo bhavet 1
1. vyādhaḥ uvāca | evam cet tat mune brūhi kīdṛk duḥkha-parikṣaye
| na karkaśaḥ na ca mṛduḥ vyavahāra-kramaḥ bhavet ||
1. vyādhaḥ uvāca.
mune,
evam cet tat kīdṛk vyavahāra-kramaḥ duḥkha-parikṣaye na karkaśaḥ ca na mṛduḥ bhavet iti brūhi.
1. The hunter said: "If that is the case, O sage, then please tell me, what kind of conduct (vyavahārakrama) should one adopt for the destruction of suffering (duḥkhaparikṣaya) - a conduct that is neither rigid nor excessively lenient?"
मुनिरुवाच ।
इदानीमेव संत्यज्य धनुषा सह सायकान् ।
मौनमाचारमाश्रित्य शान्तदुःखमिहोष्यताम् ॥ २ ॥
muniruvāca ,
idānīmeva saṃtyajya dhanuṣā saha sāyakān ,
maunamācāramāśritya śāntaduḥkhamihoṣyatām 2
2. muniḥ uvāca idānīm eva saṃtyajya dhanuṣā saha sāyakān
maunam ācāram āśritya śānta-duḥkham iha uṣyatām
2. muniḥ uvāca.
idānīm eva dhanuṣā saha sāyakān saṃtyajya maunam ācāram āśritya,
iha śānta-duḥkham uṣyatām.
2. The sage said: "Right now, you should abandon the bow along with the arrows, adopt the practice of silence, and reside here, free from suffering."
श्रीवसिष्ठ उवाच ।
इति संबोधितस्तेन परित्यज्य धनुःशरान् ।
आसीन्मुनिसमाचारस्तत्रैवायाचिताशनः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
iti saṃbodhitastena parityajya dhanuḥśarān ,
āsīnmunisamācārastatraivāyācitāśanaḥ 3
3. śrī vasiṣṭhaḥ uvāca iti saṃbodhitaḥ tena parityajya
dhanuḥ-śarān āsīt muni-samācāraḥ tatra eva ayācitāśanaḥ
3. śrī vasiṣṭhaḥ uvāca.
iti tena saṃbodhitaḥ (saḥ),
dhanuḥ-śarān parityajya,
(saḥ) muni-samācāraḥ āsīt,
tatra eva ayācitāśanaḥ (bhūtvā).
3. Śrī Vasiṣṭha said: "Thus instructed by him, he abandoned his bow and arrows. He then adopted the conduct of a sage and, right there, ate only what was unsolicited."
विवेश मनसा मौनी ततः शास्त्रविवेकिताम् ।
दिनैरेव यथा पुष्पमामोदेन नराशयम् ॥ ४ ॥
viveśa manasā maunī tataḥ śāstravivekitām ,
dinaireva yathā puṣpamāmodena narāśayam 4
4. viveśa manasā maunī tataḥ śāstra-vivekitām
dinaiḥ eva yathā puṣpam āmodena nara-āśayam
4. maunī (saḥ) tataḥ manasā śāstra-vivekitām viveśa,
yathā puṣpam dinaiḥ eva āmodena nara-āśayam (viveśati).
4. Silent, he mentally engaged in scriptural discernment, just as a flower quickly enters people's hearts with its fragrance within a few days.
अपृच्छन्मुनिशार्दूलं कदाचित्तमरिन्दम ।
भगवन्दृश्यते स्वप्नः कथमन्तर्बहिः स्थितः ॥ ५ ॥
apṛcchanmuniśārdūlaṃ kadācittamarindama ,
bhagavandṛśyate svapnaḥ kathamantarbahiḥ sthitaḥ 5
5. apṛcchat muni-śārdūlam kadācit tam arindama
bhagavan dṛśyate svapnaḥ katham antaḥ bahiḥ sthitaḥ
5. arindama,
(saḥ) kadācit tam muni-śārdūlam apṛcchat.
bhagavan,
antaḥ bahiḥ sthitaḥ svapnaḥ katham dṛśyate?
5. O vanquisher of foes, he once asked that eminent sage: "O revered one, how is a dream perceived when it exists both internally and externally?"
मुनिरुवाच ।
ममापि साधो प्रथममेष एव विवेकिनः ।
पुरा चित्ते वितर्कोऽभूत्कुतोऽप्यभ्रमिवाम्बरे ॥ ६ ॥
muniruvāca ,
mamāpi sādho prathamameṣa eva vivekinaḥ ,
purā citte vitarko'bhūtkuto'pyabhramivāmbare 6
6. muniḥ uvāca | mama api sādho prathamam eṣa eva vivekinaḥ |
purā citte vitarkaḥ abhūt kutaḥ api abhram iva ambare || 6 ||
6. muniḥ uvāca sādho,
vivekinaḥ eṣa eva vitarkaḥ prathamam mama api citte purā ambare kutaḥ api abhram iva abhūt 6
6. The sage said: "O virtuous one, this very deliberation, which is characteristic of a discerning person, first arose in my mind long ago, just like a cloud appearing in the sky from nowhere."
तत एतद्दिदृक्षार्थमहमभ्यस्तधारणः ।
बद्धपद्मासनस्तस्यां संविद्येवाभवं स्थिरः ॥ ७ ॥
tata etaddidṛkṣārthamahamabhyastadhāraṇaḥ ,
baddhapadmāsanastasyāṃ saṃvidyevābhavaṃ sthiraḥ 7
7. tataḥ etat didṛkṣā artham aham abhyasta-dhāraṇaḥ |
baddha-padmāsanaḥ tasyām saṃvidi iva abhavam sthiraḥ || 7 ||
7. tataḥ,
aham etat didṛkṣā artham,
abhyasta-dhāraṇaḥ baddha-padmāsanaḥ san,
tasyām saṃvidi iva sthiraḥ abhavam 7
7. Then, in order to perceive this (truth), I, having practiced concentration (dhāraṇā) and having assumed the lotus posture (padmāsana), became steady, as if absorbed in that pure consciousness (saṃvid).
तत्रस्थो दूरविक्षिप्तं तयैवाहृतवानहम् ।
चेतः स्वहृदयं सायं रुचेव रविरातपम् ॥ ८ ॥
tatrastho dūravikṣiptaṃ tayaivāhṛtavānaham ,
cetaḥ svahṛdayaṃ sāyaṃ ruceva ravirātapam 8
8. tatra-sthaḥ dūra-vikṣiptam tayā eva āhṛtavān aham |
cetaḥ sva-hṛdayam sāyam rucā iva raviḥ ātapaḥ || 8 ||
8. tatra-sthaḥ aham,
tayā eva (saṃvidi) dūra-vikṣiptam cetaḥ sva-hṛdayam āhṛtavān,
sāyam raviḥ rucā iva ātapaḥ (āharati iva) 8
8. Remaining in that state, I, through that very consciousness (saṃvid), drew back my far-scattered mind to its own core (hṛdaya), just as the sun (ravi) in the evening gathers its dispersed rays (ātapa) by means of its own radiance (rucā).
वेदनेरणया प्राणस्ततश्चित्तान्वितो मया ।
शरीराद्रेचितो बाह्ये सौरभं कुसुमादिव ॥ ९ ॥
vedaneraṇayā prāṇastataścittānvito mayā ,
śarīrādrecito bāhye saurabhaṃ kusumādiva 9
9. vedanā-īraṇayā prāṇaḥ tataḥ citta-anvitaḥ mayā |
śarīrāt recitaḥ bāhye saurabham kusumāt iva || 9 ||
9. tataḥ,
mayā,
vedanā-īraṇayā,
citta-anvitaḥ prāṇaḥ śarīrāt bāhye recitaḥ (āsīt),
kusumāt saurabham iva 9
9. Then, by me, the vital breath (prāṇa), accompanied by the mind, was released from the body to the outside through the impulse of sensation, just as fragrance emanates from a flower.
व्योमस्थचित्तवलितः स प्राणपवनो मया ।
अग्रस्थस्य मुखाग्रस्थे जन्तोः प्राणे नियोजितः ॥ १० ॥
vyomasthacittavalitaḥ sa prāṇapavano mayā ,
agrasthasya mukhāgrasthe jantoḥ prāṇe niyojitaḥ 10
10. vyomastha-citta-valitaḥ saḥ prāṇa-pavanaḥ mayā
agrasthasya mukha-agrasthe jantoḥ prāṇe niyojitaḥ
10. mayā vyomastha-citta-valitaḥ saḥ prāṇa-pavanaḥ
agrasthasya jantoḥ mukha-agrasthe prāṇe niyojitaḥ
10. By me, that vital breath (prāṇa-pavana), propelled by my mind fixed in the sky-like expanse, was directed into the vital breath (prāṇa) located at the tip of the mouth of the creature situated in front.
यः प्राणवलितः प्राणस्तेन नीतो हृदन्तरम् ।
स्वेहया स्वं स्वकः सर्पः करभेणेव हिंसितः ॥ ११ ॥
yaḥ prāṇavalitaḥ prāṇastena nīto hṛdantaram ,
svehayā svaṃ svakaḥ sarpaḥ karabheṇeva hiṃsitaḥ 11
11. yaḥ prāṇa-valitaḥ prāṇaḥ tena nītaḥ hṛd-antaram
svehayā svam svakaḥ sarpaḥ karabheṇa iva hiṃsitaḥ
11. yaḥ prāṇa-valitaḥ prāṇaḥ tena hṛd-antaram nītaḥ (yathā) svehayā svam svakaḥ sarpaḥ karabheṇa iva hiṃsitaḥ (bhavati) ।
11. That vital breath (prāṇa), which was propelled by my (prāṇa), was led by it into the interior of the heart. (The creature's) own inherent life-force (prāṇa), like a snake, was thus overpowered by its own inner impulse, as if attacked by a camel.
ततोऽहं हृदयं तस्य प्रविष्टः प्राणवाजिना ।
संकटस्थः स्वया बुद्ध्या तावेबानुसरोन्तरम् ॥ १२ ॥
tato'haṃ hṛdayaṃ tasya praviṣṭaḥ prāṇavājinā ,
saṃkaṭasthaḥ svayā buddhyā tāvebānusarontaram 12
12. tataḥ aham hṛdayam tasya praviṣṭaḥ prāṇa-vājinā
saṅkaṭasthaḥ svayā buddhyā tau eva anusaraḥ antaram
12. tataḥ aham saṅkaṭasthaḥ prāṇa-vājinā tasya hṛdayam praviṣṭaḥ svayā buddhyā tau eva anusaraḥ antaram ।
12. Then I, finding myself in a critical situation, entered his heart by means of the vital breath (prāṇa) as my steed, and with my own intellect, I, following them, proceeded deeper into the interior.
चरद्रसाभिर्बह्वीभिर्नाडीभिरभितो वृतम् ।
कुल्याभिः स्थूलतन्वीभिर्बाह्यदेशमिवाखिलम् ॥ १३ ॥
caradrasābhirbahvībhirnāḍībhirabhito vṛtam ,
kulyābhiḥ sthūlatanvībhirbāhyadeśamivākhilam 13
13. carat-rasābhiḥ bahvībhiḥ nāḍībhiḥ abhitaḥ vṛtam
kulyābhiḥ sthūla-tanvībhiḥ bāhya-deśam iva akhilam
13. (hṛdayam) carat-rasābhiḥ bahvībhiḥ nāḍībhiḥ abhitaḥ vṛtam (āsīt) (tat) sthūla-tanvībhiḥ kulyābhiḥ akhilam bāhya-deśam iva (dṛśyate) ।
13. The interior (of the heart) was completely surrounded by many channels (nāḍī) carrying flowing essences, just as the entire external region is encompassed by thick and slender canals.
पर्शुकापञ्जरप्लीहयकृद्रक्तादिडिम्बकैः ।
संकटं जीवसदनं भाण्डोपस्करणैरिव ॥ १४ ॥
parśukāpañjaraplīhayakṛdraktādiḍimbakaiḥ ,
saṃkaṭaṃ jīvasadanaṃ bhāṇḍopaskaraṇairiva 14
14. parśukāpañjaraplīhayakṛdraktādiḍimbakaiḥ
saṅkaṭam jīvasadanam bhāṇḍopaskaraṇaiḥ iva
14. jīvasadanam parśukāpañjaraplīhayakṛdraktādiḍimbakaiḥ
saṅkaṭam bhāṇḍopaskaraṇaiḥ iva
14. Constricted by the ribcage, spleen, liver, blood, and similar internal components, this abode of life (jīvasadana) is like a collection of broken implements.
सर्वैः शलशलायद्भिरुष्णैरवयवैर्वृतम् ।
निदाघतापसंतप्तैरूर्मिजालैरिवार्णवम् ॥ १५ ॥
sarvaiḥ śalaśalāyadbhiruṣṇairavayavairvṛtam ,
nidāghatāpasaṃtaptairūrmijālairivārṇavam 15
15. sarvaiḥ śalaśalāyadbhīḥ uṣṇaiḥ avayavaiḥ vṛtam
nidāghatāpasaṃtaptaiḥ ūrmijālaiḥ iva arṇavam
15. sarvaiḥ uṣṇaiḥ śalaśalāyadbhīḥ avayavaiḥ vṛtam,
arṇavam nidāghatāpasaṃtaptaiḥ ūrmijālaiḥ iva
15. It is enveloped by all its hot, pulsating limbs, just as an ocean is afflicted by summer's heat with its masses of waves.
नवं नवं बहिःशैत्यं नासाग्राच्चेतनात्मकम् ।
जीवनायानिशं चेतो वातोन्नीतमनारतम् ॥ १६ ॥
navaṃ navaṃ bahiḥśaityaṃ nāsāgrāccetanātmakam ,
jīvanāyāniśaṃ ceto vātonnītamanāratam 16
16. navam navam bahiḥśaityam nāsāgrāt cetanātmakam
jīvanāya aniśam cetaḥ vātonnītam anāratam
16. navaṃ navaṃ bahiḥśaityam cetanātmakam cetaḥ
nāsāgrāt jīvanāya aniśam anāratam vātonnītam
16. The vital breath (cetaḥ), which is ever new and manifests as an external coolness, originating from the tip of the nose, and is of a conscious nature (cetanātmakam), is continuously and unceasingly carried by the air for the sake of life.
रक्तकुट्टरसश्लेष्मवसानिःस्रावपिच्छिलम् ।
घनान्धकारमुष्णं च संकटं नरकोपमम् ॥ १७ ॥
raktakuṭṭarasaśleṣmavasāniḥsrāvapicchilam ,
ghanāndhakāramuṣṇaṃ ca saṃkaṭaṃ narakopamam 17
17. raktakuṭṭarasaśleṣmavasāniḥsrāvapicchilam
ghanāndhakāram uṣṇam ca saṅkaṭam narakopamam
17. raktakuṭṭarasaśleṣmavasāniḥsrāvapicchilam
ghanāndhakāram uṣṇam ca saṅkaṭam narakopamam
17. Slippery from the discharge of blood, purulence, phlegm, and fat, this constricted, hot, and intensely dark abode is like hell (naraka).
उदयावयवाश्लेषस्पष्टास्पष्टमरुद्रतैः ।
स्थित्यन्तानां तु वैषम्यादागामिगदसूचकम् ॥ १८ ॥
udayāvayavāśleṣaspaṣṭāspaṣṭamarudrataiḥ ,
sthityantānāṃ tu vaiṣamyādāgāmigadasūcakam 18
18. udayāvayavāśleṣaspaṣṭāspaṣṭamarutrataiḥ
sthityantānām tu vaiṣamyāt āgāmīgadasūcakam
18. tu udayāvayavāśleṣaspaṣṭāspaṣṭamarutrataiḥ
sthityantānām vaiṣamyāt āgāmīgadasūcakam
18. By the movements of the vital airs (marut) that are sometimes distinct and sometimes indistinct, owing to the blending of their constituent parts as they arise, and indeed, due to the irregularity in the termination of various physiological states, this is an indicator of future illness.
दरत्सरभसच्छिद्रावातवातेन शब्दितम् ।
पद्मनालप्रणालान्तर्ज्वलदर्णववाडवम् ॥ १९ ॥
daratsarabhasacchidrāvātavātena śabditam ,
padmanālapraṇālāntarjvaladarṇavavāḍavam 19
19. daratsarabhasacchidravātavātena śabditam
padmanālaprāṇālāntarjvaladarṇavavāḍavam
19. daratsarabhasacchidravātavātena śabditam
padmanālaprāṇālāntarjvaladarṇavavāḍavam
19. Made to sound by the intensely forceful wind that violently tears through apertures, (it is) like the submarine fire (vāḍava) burning within the channels of lotus stalks in the ocean.
मिलत्पदार्थनीरन्ध्रं सितमच्छं सवायुभिः ।
क्वचित्सौम्यं क्वचित्क्षुब्धं चोरैरिव पुरं निशि ॥ २० ॥
milatpadārthanīrandhraṃ sitamacchaṃ savāyubhiḥ ,
kvacitsaumyaṃ kvacitkṣubdhaṃ corairiva puraṃ niśi 20
20. milatpadārthanīrandhram sitamaccham sa-vāyubhiḥ
kvacit saumyam kvacit kṣubdham coraiḥ iva puram niśi
20. milatpadārthanīrandhram sitamaccham sa-vāyubhiḥ
kvacit saumyam kvacit kṣubdham puram coraiḥ iva niśi
20. Dense and compact with combining elements, white and clear, accompanied by its vital airs (vāyu), sometimes tranquil and sometimes agitated, like a city (pura) at night [disturbed] by thieves.
रसनादपरैर्नाडीमार्गविद्याधराध्वगैः ।
संचरद्भिर्वृतं वातैराकारार्धार्धगीतिभिः ॥ २१ ॥
rasanādaparairnāḍīmārgavidyādharādhvagaiḥ ,
saṃcaradbhirvṛtaṃ vātairākārārdhārdhagītibhiḥ 21
21. rasanāda aparaiḥ nāḍīmārgavidyādharādhvagaiḥ
sañcaradbhiḥ vṛtam vātaiḥ ākārārdhārdhagītibhiḥ
21. vātaiḥ sañcaradbhiḥ rasanāda aparaiḥ
nāḍīmārgavidyādharādhvagaiḥ ākārārdhārdhagītibhiḥ vṛtam
21. (The implied subject is) filled by vital airs (vāyu) that are moving (sañcaradbhiḥ), whose sounds are distinct from mere tongue-noises, travelling through the paths of channels (nāḍī-mārga) like Vidyādharas, and which produce sounds like fragmented, indistinct melodies.
तदहं हृदयं जन्तोराविशं विषमान्तरम् ।
नरोऽवयवसंबाधं नरवृन्दमिवाधिकः ॥ २२ ॥
tadahaṃ hṛdayaṃ jantorāviśaṃ viṣamāntaram ,
naro'vayavasaṃbādhaṃ naravṛndamivādhikaḥ 22
22. tat aham hṛdayam jantoḥ āviśam viṣamāntaram
naraḥ avayavasaṃbādham naravṛndam iva adhikaḥ
22. tat aham adhikaḥ jantoḥ viṣamāntaram avayavasaṃbādham hṛdayam āviśam,
naraḥ avayavasaṃbādham naravṛndam iva.
22. Therefore, I entered the deeply intricate and densely packed interior of a living being's heart, just as a superior person might enter a multitude of people closely pressed together.
अनन्तरमहं प्राप्तस्तेजोधातुं हृदन्तरे ।
दूरस्थमिव यत्नेन रात्राविन्दुमिवार्करुक् ॥ २३ ॥
anantaramahaṃ prāptastejodhātuṃ hṛdantare ,
dūrasthamiva yatnena rātrāvindumivārkaruk 23
23. anantaram aham prāptaḥ tejodhātum hṛdantare
dūrastham iva yatnena rātrau indum iva arkaruk
23. anantaram aham hṛdantare tejodhātum prāptaḥ,
(saḥ tejaḥ) dūrastham iva (āsa),
yatnena (prāpyaḥ),
rātrau arkaruk indum iva (prāpnoti).
23. Afterward, I attained the element of light (tejas) within the heart. It was as if far away and required effort, much like sunlight subtly illuminating the moon at night.
यस्मात्त्रिभुवनादर्शो दीपस्त्रैलोक्यवस्तुषु ।
सत्ता सर्वपदार्थानां जीवस्तत्रावतिष्ठते ॥ २४ ॥
yasmāttribhuvanādarśo dīpastrailokyavastuṣu ,
sattā sarvapadārthānāṃ jīvastatrāvatiṣṭhate 24
24. yasmāt tribhuvanādarśaḥ dīpaḥ trailokyavastuṣu
sattā sarvapadārthānām jīvaḥ tatra avatiṣṭhate
24. yasmāt (saḥ) tribhuvanādarśaḥ,
trailokyavastuṣu dīpaḥ (ca),
sarvapadārthānām sattā (ca asti),
(tasmāt) jīvaḥ tatra avatiṣṭhate.
24. Because it is the mirror reflecting the three worlds, the light illuminating all things within the three worlds, and the very existence (sattā) of all categories of being (padārtha), the living principle (jīva) steadfastly dwells therein.
काये सर्वगतो जीवः स्वामोदः कुसुमे यथा ।
तथाप्योजसि किञ्जल्कैर्मुखे शैत्यं विवस्वता ॥ २५ ॥
kāye sarvagato jīvaḥ svāmodaḥ kusume yathā ,
tathāpyojasi kiñjalkairmukhe śaityaṃ vivasvatā 25
25. kāye sarvagataḥ jīvaḥ svāmodaḥ kusume yathā tathā
api ojasi kiñjalkaiḥ mukhe śaityam vivasvatā
25. yathā kusume svāmodaḥ (asti),
tathā kāye jīvaḥ sarvagataḥ (asti).
api ca (tathā) ojasi kiñjalkaiḥ (jīvaḥ lakṣyate),
(yathā) vivasvatā mukhe śaityam (anubhūyate).
25. The individual soul (jīva) is all-pervading in the body, just as a flower's intrinsic fragrance (svāmoda) permeates the flower itself. Yet, its presence is distinctly perceived through vital energy (ojas) as if through subtle filaments (kiñjalka), and coolness is felt on the face even when exposed to the sun (vivasvat).
तज्जीवाधारमोजस्तु प्रविष्टोऽहमलक्षितम् ।
रक्षितं परितः प्राणैर्वातैः प्रच्छादनं यथा ॥ २६ ॥
tajjīvādhāramojastu praviṣṭo'hamalakṣitam ,
rakṣitaṃ paritaḥ prāṇairvātaiḥ pracchādanaṃ yathā 26
26. tat-jīvādhāram ojaḥ tu praviṣṭaḥ aham alakṣitam
rakṣitam paritaḥ prāṇaiḥ vātaiḥ pracchādanam yathā
26. aham alakṣitam tat-jīvādhāram ojaḥ tu praviṣṭaḥ,
[tat ojaḥ] prāṇaiḥ paritaḥ rakṣitam,
yathā pracchādanam vātaiḥ [rakṣitam].
26. But I entered that life-sustaining vital energy (ojas), which was unnoticed. It was protected all around by the vital breaths (prāṇas), just as a covering is protected by winds.
ततोऽञ्जः संप्रविष्टोऽहमामोद इव मारुतम् ।
उष्णांशुरिव शीतांशुं मृत्पात्रमिव वा पयः ॥ २७ ॥
tato'ñjaḥ saṃpraviṣṭo'hamāmoda iva mārutam ,
uṣṇāṃśuriva śītāṃśuṃ mṛtpātramiva vā payaḥ 27
27. tataḥ añjaḥ sampraviṣṭaḥ aham āmodaḥ iva mārutam
uṣṇāṃśuḥ iva śītāṃśum mṛt-pātram iva vā payaḥ
27. tataḥ añjaḥ aham sampraviṣṭaḥ,
āmodaḥ mārutam iva,
uṣṇāṃśuḥ śītāṃśum iva,
vā payaḥ mṛt-pātram iva.
27. Thereupon, I quickly entered completely, just as fragrance merges into the wind, or a warm ray merges into a cool ray, or water permeates an earthen pot.
द्वितीयेन्द्वंशुसंकाशे शुक्लाभ्रलवपेलवे ।
नवनीतगुडप्रख्ये क्षीरबुद्बुदसुन्दरे ॥ २८ ॥
dvitīyendvaṃśusaṃkāśe śuklābhralavapelave ,
navanītaguḍaprakhye kṣīrabudbudasundare 28
28. dvitīya-indu-aṃśu-saṃkāśe śukla-abhra-lava-pelave
navanīta-guḍa-prakhye kṣīra-budbuda-sundare
28. dvitīya-indu-aṃśu-saṃkāśe śukla-abhra-lava-pelave
navanīta-guḍa-prakhye kṣīra-budbuda-sundare
28. In that (state or realm) which was like the ray of a second moon, delicate like a piece of white cloud, similar to fresh butter and jaggery, and beautiful like a milk bubble.
तत्र पश्याम्यहं तिष्ठन्प्रवेशव्यग्रयोज्झितः ।
स्वौजसीव वसन्स्वप्न इव विश्वमखण्डितम् ॥ २९ ॥
tatra paśyāmyahaṃ tiṣṭhanpraveśavyagrayojjhitaḥ ,
svaujasīva vasansvapna iva viśvamakhaṇḍitam 29
29. tatra paśyāmi aham tiṣṭhan praveśa-vyagraya-ujjitaḥ
sva-ojasī iva vasan svapne iva viśvam akhaṇḍitam
29. tatra aham tiṣṭhan,
praveśa-vyagraya-ujjitaḥ,
sva-ojasī iva vasan,
svapne iva akhaṇḍitam viśvam paśyāmi.
29. There, standing, freed from the eagerness of entry, I saw the entire, undivided universe, as if dwelling in my own vital energy (ojas), just as one might perceive it in a dream (svapna).
सार्कं सपर्वतं साब्धि ससुरासुरमानवम् ।
सपत्तनवनाभोगं सलोकान्तरदिङ्मुखम् ॥ ३० ॥
sārkaṃ saparvataṃ sābdhi sasurāsuramānavam ,
sapattanavanābhogaṃ salokāntaradiṅmukham 30
30. sārkam saparvatam sābdhi sasurāsuramānavam
sapattanavanābhogam salokāntaradiṅmukham
30. sārkam saparvatam sābdhi sasurāsuramānavam
sapattanavanābhogam salokāntaradiṅmukham
30. Including the sun, along with mountains, with oceans, and comprising gods, demons, and humans; complete with cities, forests, and their vast expanses, and embracing other worlds and all directions.
सद्वीपसागराम्भोधि सकालकरणक्रमम् ।
सकल्पक्षणसर्वर्तु सहस्थावरजंगमम् ॥ ३१ ॥
sadvīpasāgarāmbhodhi sakālakaraṇakramam ,
sakalpakṣaṇasarvartu sahasthāvarajaṃgamam 31
31. sadīpasāgarāmbhodhi sakālakaraṇakramam
sakalpakṣaṇasarvartu sasthāvarajaṅgamam
31. sadīpasāgarāmbhodhi sakālakaraṇakramam
sakalpakṣaṇasarvartu sasthāvarajaṅgamam
31. Along with islands, oceans, and bodies of water; encompassing time, its means of operation, and its sequence; including cosmic epochs (kalpa), moments, and all seasons; and comprising both stationary and moving beings.
तत्स्वप्नदर्शनं तत्र स्थिरमेव समं स्थितम् ।
वसाम्यत्येव निद्रान्ते निद्राऽन्ते नागता यतः ॥ ३२ ॥
tatsvapnadarśanaṃ tatra sthirameva samaṃ sthitam ,
vasāmyatyeva nidrānte nidrā'nte nāgatā yataḥ 32
32. tat svapnadarśanam tatra sthiram eva samam sthitam
vasāmi ati eva nidrāante nidrā ante na āgatā yataḥ
32. tat svapnadarśanam tatra sthiram samam eva sthitam.
yataḥ nidrā ante na āgatā,
[tathāpi] nidrāante eva ati vasāmi.
32. That dream-vision (svapnadarśana) remained steady and uniform there. I continued to dwell within it, intensely, even at the perceived end of that sleep (nidrā), because actual sleep had not yet concluded.
अनिद्र एव किं स्वप्नं पश्यामीति मया ततः ।
परिचिन्तयता ज्ञातमिदं व्याध विबोधिना ॥ ३३ ॥
anidra eva kiṃ svapnaṃ paśyāmīti mayā tataḥ ,
paricintayatā jñātamidaṃ vyādha vibodhinā 33
33. anidraḥ eva kim svapnam paśyāmi iti mayā tataḥ
paricintayatā jñātam idam vyādha vibodhinā
33. vyādha,
mayā tataḥ paricintayatā,
'anidraḥ eva kim svapnam paśyāmi' iti,
idam vibodhinā jñātam.
33. Then, pondering to myself, 'Am I seeing a dream (svapna) even though I am not truly asleep (anidra)?' – this truth was realized by me, O Vyādha (hunter), upon becoming fully aware.
ननु नामास्य चिद्धातोः स्वरूपमिदमैश्वरम् ।
स्वं यद्व्यपदिशत्येष जगन्नाम्नाम्बरात्मकम् ॥ ३४ ॥
nanu nāmāsya ciddhātoḥ svarūpamidamaiśvaram ,
svaṃ yadvyapadiśatyeṣa jagannāmnāmbarātmakam 34
34. nanu nāma asya cit-dhātoḥ svarūpam idam aiśvaram
svam yat vyapadadiśati eṣaḥ jagat-nāmnā ambarātmakam
34. nanu nāma asya cit-dhātoḥ idam aiśvaram svarūpam,
yat eṣaḥ jagat-nāmnā ambarātmakam svam vyapadadiśati
34. Surely, this divine form, which belongs to the very essence of consciousness (cit-dhātu), is what this (consciousness) itself designates as its own self, by the name 'world' – a world that has the nature of space.
चिद्धातुर्यत्र यत्रास्ते तत्र तत्र निजं वपुः ।
पश्यत्येष जगद्रूपं व्योमतामेव चात्यजत् ॥ ३५ ॥
ciddhāturyatra yatrāste tatra tatra nijaṃ vapuḥ ,
paśyatyeṣa jagadrūpaṃ vyomatāmeva cātyajat 35
35. cit-dhātuḥ yatra yatra āste tatra tatra nijam vapuḥ
paśyati eṣaḥ jagat-rūpam vyomatām eva ca atyajat
35. yatra yatra cit-dhātuḥ āste,
tatra tatra eṣaḥ nijam jagat-rūpam vapuḥ paśyati,
ca vyomatām eva atyajat
35. Wherever the essence of consciousness (cit-dhātu) is present, there it perceives its own form, which is the form of the world, and it does so without abandoning its nature as space.
अहो त्वद्येदमाज्ञातं यदित्थं दृश्यते जगत् ।
तत्कथ्यते स्वप्न इति स्वचित्कचनमात्रकम् ॥ ३६ ॥
aho tvadyedamājñātaṃ yaditthaṃ dṛśyate jagat ,
tatkathyate svapna iti svacitkacanamātrakam 36
36. aho tu adya idam ājñātam yat ittham dṛśyate jagat
tat kathyate svapnaḥ iti sva-cit-kacana-mātrakam
36. aho tu adya idam ājñātam yat jagat ittham dṛśyate,
tat svapnaḥ iti sva-cit-kacana-mātrakam kathyate
36. Oh, but today it has been realized that the world, as it is thus perceived, is designated as a dream (svapna) – for it is merely a manifestation of one's own consciousness.
चिद्धातोर्यत्स्वकचनं तत्किंचित्स्वप्न उच्यते ।
किंचिच्च जाग्रदित्युक्तं जाग्रत्स्वप्नौ तु न द्विधा ॥ ३७ ॥
ciddhātoryatsvakacanaṃ tatkiṃcitsvapna ucyate ,
kiṃcicca jāgradityuktaṃ jāgratsvapnau tu na dvidhā 37
37. cit-dhātoḥ yat sva-kacanam tat kiñcit svapnaḥ ucyate
kiñcit ca jāgrat iti uktam jāgrat-svapnau tu na dvidhā
37. cit-dhātoḥ yat sva-kacanam,
tat kiñcit svapnaḥ ucyate,
ca kiñcit jāgrat iti uktam.
tu jāgrat-svapnau na dvidhā
37. That self-manifestation of the essence of consciousness (cit-dhātu) is partially termed a dream (svapna), and partially referred to as the waking state (jāgrat). Yet, these waking and dream states are not, in reality, two distinct kinds.
स्वप्नः स्वप्नो जागरायामेष स्वप्ने तु जागरा ।
स्वप्नस्तु जागरैवेति जागरैव स्थिता द्विधा ॥ ३८ ॥
svapnaḥ svapno jāgarāyāmeṣa svapne tu jāgarā ,
svapnastu jāgaraiveti jāgaraiva sthitā dvidhā 38
38. svapnaḥ svapnaḥ jāgarāyām eṣaḥ svapne tu jāgarā
svapnaḥ tu jāgarā eva iti jāgarā eva sthitā dvidhā
38. jāgarāyām svapnaḥ svapnaḥ svapne tu eṣaḥ jāgarā
svapnaḥ tu jāgarā eva iti jāgarā eva dvidhā sthitā
38. In the waking state, a dream is merely a dream. However, what appears as wakefulness within a dream is itself a form of wakefulness. Therefore, a dream is effectively a manifestation of the waking state, and thus, wakefulness itself exists in two distinct forms.
चेतनं नाम पुरुषः स मृतेषु शतेष्वपि ।
शरीरेषु महाबुद्धे कथं कस्य कदा मृतः ॥ ३९ ॥
cetanaṃ nāma puruṣaḥ sa mṛteṣu śateṣvapi ,
śarīreṣu mahābuddhe kathaṃ kasya kadā mṛtaḥ 39
39. cetanam nāma puruṣaḥ saḥ mṛteṣu śateṣu api
śarīreṣu mahābuddhe katham kasya kadā mṛtaḥ
39. mahābuddhe cetanam nāma puruṣaḥ saḥ mṛteṣu
śateṣu śarīreṣu api katham kasya kadā mṛtaḥ
39. The conscious principle (cetana) is known as the cosmic person (puruṣa). O great-minded one, even if hundreds of bodies perish, how, for whom, or when could *that* (puruṣa) ever be said to have died?
तच्चेतनं खमेवास्ति स्थितं तद्देहवत्कचत् ।
अनन्तमविभागात्म प्रतिघाप्रतिघात्मकम् ॥ ४० ॥
taccetanaṃ khamevāsti sthitaṃ taddehavatkacat ,
anantamavibhāgātma pratighāpratighātmakam 40
40. tat cetanam kham eva asti sthitam tat dehavat
kacat anantam avibhāgātma pratighāpratighātmakam
40. tat cetanam kham eva asti tat dehavat kacat
sthitam anantam avibhāgātma pratighāpratighātmakam
40. That conscious principle (cetana) is indeed like space (kha), existing and shining as if it were a body. It is infinite, its very essence (ātman) is indivisible, and it is by nature without obstruction or resistance.
स्वभावस्याप्रतिघस्य नित्यानन्तोदितात्मनः ।
परमाणोश्चिदाख्यस्य मज्जा जगदिति स्मृतः ॥ ४१ ॥
svabhāvasyāpratighasya nityānantoditātmanaḥ ,
paramāṇościdākhyasya majjā jagaditi smṛtaḥ 41
41. svabhāvasya apratighasya nityānantaudita-ātmanaḥ
paramāṇoḥ cidākhyasya majjā jagat iti smṛtaḥ
41. jagataḥ majjā svabhāvasya apratighasya
nityānantaudita-ātmanaḥ paramāṇoḥ cidākhyasya iti smṛtaḥ
41. The very essence (majjā) of the world (jagat) is considered to be that atomic principle, known as consciousness (cit-ākhya), whose intrinsic nature (svabhāva) is unhindered (apratigha) and eternally manifest in its essence (ātman).
चिद्व्योम्न उदरे भान्ति समस्तानुभवाणवः ।
तथा यथावयविनो विचित्रावयवाणवः ॥ ४२ ॥
cidvyomna udare bhānti samastānubhavāṇavaḥ ,
tathā yathāvayavino vicitrāvayavāṇavaḥ 42
42. cit-vyomnaḥ udare bhānti samasta-anubhava-aṇavaḥ
tathā yathā avayavinaḥ vicitra-avayava-aṇavaḥ
42. cit-vyomnaḥ udare samasta-anubhava-aṇavaḥ bhānti
yathā tathā avayavinaḥ vicitra-avayava-aṇavaḥ (bhānti)
42. Within the expanse of pure consciousness, all the atomic particles of experience shine forth, just as the diverse constituent atoms of a whole object appear.
निवृत्तो बाह्यतो जीवो जीवाधारे हृदि स्थितः ।
रूपं स्वं स्वप्नसर्गोऽयमिति वेत्ति चिदाकचान् ॥ ४३ ॥
nivṛtto bāhyato jīvo jīvādhāre hṛdi sthitaḥ ,
rūpaṃ svaṃ svapnasargo'yamiti vetti cidākacān 43
43. nivṛttaḥ bāhyataḥ jīvaḥ jīva-ādhāre hṛdi sthitaḥ
rūpam svam svapna-sargaḥ ayam iti vetti cit-ākacān
43. bāhyataḥ nivṛttaḥ jīvaḥ jīva-ādhāre hṛdi sthitaḥ
svam rūpam "ayam svapna-sargaḥ" iti cit-ākacān vetti
43. The individual self (jīva), withdrawn from external things and abiding in the heart – the very basis of its existence – recognizes its own form as "this is a dream-like creation," thereby clarifying its consciousness.
बाह्योन्मुखं बहिर्जाग्रच्छब्दितं कचितं स्वकम् ।
रूपं पश्यति जीवोऽयमन्तस्थं स्वप्न इत्यपि ॥ ४४ ॥
bāhyonmukhaṃ bahirjāgracchabditaṃ kacitaṃ svakam ,
rūpaṃ paśyati jīvo'yamantasthaṃ svapna ityapi 44
44. bāhya-unmukham bahir-jāgrat-śabditam kacitam svakam
rūpam paśyati jīvaḥ ayam antaḥ-stham svapnaḥ iti api
44. ayam jīvaḥ bāhya-unmukham bahir-jāgrat-śabditam kacitam
svakam rūpam antaḥ-stham api svapnaḥ iti paśyati
44. This individual self (jīva) perceives its own manifested form - which is directed outwards and designated as the "outwardly waking" state - as an inner, dream-like experience as well.
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
प्रसृतो जीव इत्यन्तर्बहिश्चैकात्मकः स्थितः ॥ ४५ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
prasṛto jīva ityantarbahiścaikātmakaḥ sthitaḥ 45
45. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
prasṛtaḥ jīvaḥ iti antar bahiḥ ca eka-ātmakaḥ sthitaḥ
45. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ iti
prasṛtaḥ jīvaḥ ca antar bahiḥ eka-ātmakaḥ sthitaḥ
45. Sky, earth, air, space, mountains, rivers, and the cardinal directions - all these are the individual self (jīva) thus expanded; it remains situated internally and externally as a singular self (ātman).
अर्कोऽर्कबिम्बसंस्थोऽपि यथेहापि स्थितस्त्विषा ।
तथा जीवो जगद्रूपो बहिरन्तश्च संस्थितः ॥ ४६ ॥
arko'rkabimbasaṃstho'pi yathehāpi sthitastviṣā ,
tathā jīvo jagadrūpo bahirantaśca saṃsthitaḥ 46
46. arkaḥ arkabimbasaṃsthaḥ api yathā iha api sthitaḥ
tviṣā tathā jīvaḥ jagadrūpaḥ bahiḥ antaḥ ca saṃsthitaḥ
46. yathā arkaḥ arkabimbasaṃsthaḥ api iha api tviṣā sthitaḥ
tathā jīvaḥ jagadrūpaḥ bahiḥ ca antaḥ ca saṃsthitaḥ
46. Just as the sun (arka), though located in its own disk, is also present here on earth through its light, similarly, the individual soul (jīva), which constitutes the form of the world, exists both externally and internally.
अन्तःस्वप्नो बहिर्जाग्रदहमेवेति वेत्ति चेत् ।
चिदात्मको यथाभूतं मुच्यते तदवासनः ॥ ४७ ॥
antaḥsvapno bahirjāgradahameveti vetti cet ,
cidātmako yathābhūtaṃ mucyate tadavāsanaḥ 47
47. antaḥsvapnaḥ bahiḥjāgrat aham eva iti vetti
cet citātmakaḥ yathābhūtam mucyate tat avāsanaḥ
47. cet antaḥsvapnaḥ bahiḥjāgrat aham eva iti vetti
citātmakaḥ tat avāsanaḥ yathābhūtam mucyate
47. If one truly knows, 'I am indeed this (consciousness) that experiences both internal dream states and external waking states,' then, being of the nature of consciousness (cit), such a person is liberated as they truly are, free from all latent impressions (vāsanā).
अच्छेद्योऽयमदाह्योऽयमपि जीवोऽन्यथा वदन् ।
द्वैतसंकल्पयक्षेण मुह्यत्येव शिशुर्यथा ॥ ४८ ॥
acchedyo'yamadāhyo'yamapi jīvo'nyathā vadan ,
dvaitasaṃkalpayakṣeṇa muhyatyeva śiśuryathā 48
48. acchedyaḥ ayam adāhyaḥ ayam api jīvaḥ anyathā
vadan dvaitasaṃkalpayakṣeṇa muhyati eva śiśuḥ yathā
48. ayam accedyaḥ ayam adāhyaḥ api jīvaḥ anyathā vadan
dvaitasaṃkalpayakṣeṇa śiśuḥ yathā eva muhyati
48. This (individual soul) is indeed impierceable and unburnable. Yet, if the individual soul (jīva) claims otherwise, it becomes deluded by the demon of dualistic conception (saṃkalpa), just like a child.
अन्तर्मुखोऽन्तरात्मानं बहिः पश्यन्बहिर्मुखः ।
आस्ते जीवो जगद्रूपं यत्स्वन्ते स्वप्नजाग्रती ॥ ४९ ॥
antarmukho'ntarātmānaṃ bahiḥ paśyanbahirmukhaḥ ,
āste jīvo jagadrūpaṃ yatsvante svapnajāgratī 49
49. antarmukhaḥ antarātmānam bahiḥ paśyan bahirmukhaḥ
āste jīvaḥ jagadrūpam yat svante svapnajāgratī
49. jīvaḥ antarmukhaḥ antarātmānam paśyan bahirmukhaḥ bahiḥ paśyan āste.
yat svapnajāgratī svante jagadrūpam.
49. The individual soul (jīva) exists as both inward-faced, perceiving the inner self (ātman), and outward-faced, perceiving external reality. It remains in the form of the world, which is inherently within itself, comprising its dream and waking states.
इति चिन्तयतः किं स्यात्सुषुप्तमिति मे मतिः ।
जाता तेन सुषुप्तांशमन्वेष्टुमहमुद्यतः ॥ ५० ॥
iti cintayataḥ kiṃ syātsuṣuptamiti me matiḥ ,
jātā tena suṣuptāṃśamanveṣṭumahamudyataḥ 50
50. iti cintayataḥ kim syāt suṣuptam iti me matiḥ
jātā tena suṣuptāṃśam anveṣṭum aham udyataḥ
50. me matiḥ jātā iti cintayataḥ kim syāt suṣuptam
iti tena aham suṣuptāṃśam anveṣṭum udyataḥ
50. As I pondered, "What exactly is deep sleep (suṣupti)?", this idea occurred to me. Consequently, I set out to investigate this aspect of deep sleep (suṣupti).
यावत्किं दृश्यदृष्ट्यान्तस्तूष्णीं तिष्ठाम्यहं चिरम् ।
निश्चित्त इति संवित्तिः शमा नान्यत्सुषुप्तकम् ॥ ५१ ॥
yāvatkiṃ dṛśyadṛṣṭyāntastūṣṇīṃ tiṣṭhāmyahaṃ ciram ,
niścitta iti saṃvittiḥ śamā nānyatsuṣuptakam 51
51. yāvat kim dṛśyadṛṣṭyāntaḥ tūṣṇīm tiṣṭhāmi aham ciram
niscittaḥ iti saṃvittiḥ śamā na anyat suṣuptakam
51. aham yāvat kim ciram dṛśyadṛṣṭyāntaḥ tūṣṇīm tiṣṭhāmi
iti niscittaḥ saṃvittiḥ śamā anyat suṣuptakam na
51. "For how long do I remain silent, absorbed in the cessation of all perceived objects (dṛśyadṛṣṭyānta)?" The insight (saṃvitti) that "the mind (citta) is completely still" is itself that cessation; there is no other deep sleep (suṣuptaka).
नखकेशादि देहेऽस्मिन्विदिताविदितं यथा ।
न जडं च जडं चैव सुषुप्तं चेतनात्मनि ॥ ५२ ॥
nakhakeśādi dehe'sminviditāviditaṃ yathā ,
na jaḍaṃ ca jaḍaṃ caiva suṣuptaṃ cetanātmani 52
52. nakhakeśādi dehe asmin vidita aviditam yathā
na jaḍam ca jaḍam ca eva suṣuptam cetanātmani
52. yathā asmin dehe nakhakeśādi vidita aviditam
na jaḍam ca jaḍam ca eva cetanātmani suṣuptam
52. Just as things like nails and hair in this body are both known and unknown, and simultaneously not inanimate and inanimate, so too is deep sleep (suṣupti) in the conscious Self (ātman).
संवित्त्या किं श्रमार्तोऽस्मि शान्तमासेवि मानसम् ।
इत्येकपरिणामत्वान्नान्यदस्ति सुषुप्तकम् ॥ ५३ ॥
saṃvittyā kiṃ śramārto'smi śāntamāsevi mānasam ,
ityekapariṇāmatvānnānyadasti suṣuptakam 53
53. saṃvittyā kim śramārtaḥ asmi śāntam āsevi mānasam
iti ekapariṇāmatvāt na anyat asti suṣuptakam
53. kim saṃvittyā śramārtaḥ asmi śāntam mānasam āsevi
iti ekapariṇāmatvāt anyat suṣuptakam na asti
53. "Am I weary from conscious awareness (saṃvitti), or have I merely resorted to a tranquil mind (mānasa)?" Due to this singular outcome, there is no other deep sleep (suṣuptaka).
एतन्निद्राघनं जाग्रत्यपि संभवति स्वतः ।
न किंचिच्चिन्तयाम्यासे शान्त इत्येकरूपकम् ॥ ५४ ॥
etannidrāghanaṃ jāgratyapi saṃbhavati svataḥ ,
na kiṃciccintayāmyāse śānta ityekarūpakam 54
54. etat nidrā-ghanam jāgrati api saṃbhavati svataḥ
na kiñcit cintayāmi āse śāntaḥ iti eka-rūpakam
54. etat nidrā-ghanam ja̅grati api svataḥ saṃbhavati .
kiñcit na cintayāmi ,
(aham) āse .
śāntaḥ iti eka-rūpakam .
54. This dense, sleep-like state (of profound rest) arises spontaneously even in the waking state. In it, I do not think anything; I simply exist peacefully. This is its sole characteristic.
एषावस्था यदा याति घनता मुच्यते तदा ।
निद्राशब्देन तन्वी तु स्वशब्देन कथ्यते ॥ ५५ ॥
eṣāvasthā yadā yāti ghanatā mucyate tadā ,
nidrāśabdena tanvī tu svaśabdena kathyate 55
55. eṣā avasthā yadā yāti ghanatām mucyate tadā
nidrā-śabdena tanvī tu sva-śabdena kathyate
55. yadā eṣā avasthā ghanatām yāti,
tadā nidrā-śabdena mucyate .
tanvī tu sva-śabdena kathyate .
55. When this state (of profound rest) attains density, it is then called 'sleep' (nidrā). But when it is subtle, it is described by its own appropriate term (referring to the true nature of undisturbed consciousness).
सुषुप्तमिति निश्चित्य तुरीयान्वेषणामहम् ।
प्रवृत्तः कर्तुमुद्युक्तो युक्तः परमया धिया ॥ ५६ ॥
suṣuptamiti niścitya turīyānveṣaṇāmaham ,
pravṛttaḥ kartumudyukto yuktaḥ paramayā dhiyā 56
56. suṣuptam iti niścitya turīya-anveṣaṇām aham
pravṛttaḥ kartum udyuktaḥ yuktaḥ paramayā dhiyā
56. iti suṣuptam niścitya,
aham paramayā dhiyā yuktaḥ udyuktaḥ (san) turīya-anveṣaṇām kartum pravṛttaḥ .
56. Having thus ascertained this (dense, sleep-like state) as profound sleep (suṣupti), I then engaged myself, equipped with supreme intellect, to search for the fourth state (turīya).
यावद्रूपं तुरीयस्य किंचनापि न लभ्यते ।
सम्यग्बोधादृते शुद्धात्प्रकाशस्तमसो यथा ॥ ५७ ॥
yāvadrūpaṃ turīyasya kiṃcanāpi na labhyate ,
samyagbodhādṛte śuddhātprakāśastamaso yathā 57
57. yāvat rūpam turīyasya kiñcana api na labhyate
samyak-bodhāt ṛte śuddhāt prakāśaḥ tamasaḥ yathā
57. yāvat turīyasya kiñcana api rūpam śuddhāt samyak-bodhāt ṛte na labhyate,
yathā tamasaḥ prakāśaḥ (na labhyate) .
57. No form, however slight, of the fourth state (turīya) can be obtained without pure and perfect understanding, just as light (does not emerge) from darkness (without it being dispelled).
यथास्थितमिदं विश्वं सम्यग्बोधाद्विलीयते ।
यथास्थितं च भवति न च किंचिद्विलीयते ॥ ५८ ॥
yathāsthitamidaṃ viśvaṃ samyagbodhādvilīyate ,
yathāsthitaṃ ca bhavati na ca kiṃcidvilīyate 58
58. yathāsthitam idam viśvam samyag-bodhāt vilīyate.
yathāsthitam ca bhavati na ca kiñcit vilīyate.
58. idam viśvam yathāsthitam samyag-bodhāt vilīyate.
ca [tat] yathāsthitam bhavati,
ca kiñcit na vilīyate.
58. This universe, as it appears, dissolves through perfect understanding (bodha). Yet, it also truly exists as it is, and nothing at all actually dissolves.
अतः स्वप्नो जागरा च सुषुप्तं च तुरीयके ।
सयथास्थितमस्तीदं नूनं नास्ति च किंचन ॥ ५९ ॥
ataḥ svapno jāgarā ca suṣuptaṃ ca turīyake ,
sayathāsthitamastīdaṃ nūnaṃ nāsti ca kiṃcana 59
59. ataḥ svapnaḥ jāgarā ca suṣuptam ca turīyake.
sat yathāsthitam asti idam nūnam na asti ca kiñcana.
59. ataḥ svapnaḥ ca jāgarā ca suṣuptam turīyake [vidyante].
idam nūnam sat yathāsthitam asti ca kiñcana na asti.
59. Therefore, the states of dreaming (svapna), waking (jāgarā), and deep sleep (suṣuptam) are present within the fourth state (turīyaka). This (ultimate reality), indeed, truly exists as it is, and yet nothing (phenomenal) at all truly exists.
कारणाज्जगदुत्पन्नं न ब्रह्मेत्थमवस्थितम् ।
जगत्तया शान्तमजं बोध इत्येव तुर्यता ॥ ६० ॥
kāraṇājjagadutpannaṃ na brahmetthamavasthitam ,
jagattayā śāntamajaṃ bodha ityeva turyatā 60
60. kāraṇāt jagat utpannam na brahma ittham avasthitam.
jagat-tayā śāntam ajam bodhaḥ iti eva turyatā.
60. jagat kāraṇāt utpannam na [bhavati].
brahma ittham avasthitam na [bhavati].
jagat-tayā śāntam ajam [iti] bodhaḥ eva turyatā [asti].
60. The world (jagat) is not produced from a cause (kāraṇa), nor is (the ultimate reality, brahman) established in such a manner (as a cause or effect). The fourth state (turyatā) is precisely this understanding (bodha): that the world is inherently peaceful and unborn.
असंभवात्संभवकारणानां न जायते किंचन नाम सर्गः ।
चिच्चेतनेनैव हि सर्गसंवित् स्वयं गृहीता द्रवताम्बुनेव ॥ ६१ ॥
asaṃbhavātsaṃbhavakāraṇānāṃ na jāyate kiṃcana nāma sargaḥ ,
ciccetanenaiva hi sargasaṃvit svayaṃ gṛhītā dravatāmbuneva 61
61. asambhavāt sambhava-kāraṇānām na jāyate kiñcana nāma sargaḥ.
cit cetanena eva hi sarga-saṃvit svayam gṛhītā dravatā ambunā iva.
61. sambhava-kāraṇānām asambhavāt kiñcana nāma sargaḥ na jāyate.
hi cit cetanena eva sarga-saṃvit svayam gṛhītā,
dravatā ambunā iva.
61. Because of the non-existence of causes for manifestation, absolutely nothing called 'creation' (sarga) truly arises. Indeed, the understanding (saṃvit) of creation is grasped by consciousness (cit) itself, just as liquidity is known by water itself.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 (current chapter) 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