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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-159

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अग्निरुवाच ।
विपश्चिच्छ्रेष्ठ भो साधो त्वं गच्छाभिमतां दिशम् ।
स्थिरं भूमण्डलं भूयः प्रकृतव्यवहारवत् ॥ १ ॥
agniruvāca ,
vipaścicchreṣṭha bho sādho tvaṃ gacchābhimatāṃ diśam ,
sthiraṃ bhūmaṇḍalaṃ bhūyaḥ prakṛtavyavahāravat 1
1. agniḥ uvāca | vipaścit śreṣṭha bho sādho tvam gaccha abhimatām
diśam | sthiram bhūmaṇḍalam bhūyaḥ prakṛtavyavahāravat ||
1. agniḥ uvāca bho vipaścit śreṣṭha sādho tvam abhimatām
diśam gaccha bhūmaṇḍalam bhūyaḥ prakṛtavyavahāravat sthiram
1. Agni said: 'O best among the wise, O good one, you may go in your desired direction. The earth (bhūmaṇḍala) is now stable again, with its affairs as they naturally were.'
यज्ञं यष्टुं प्रजौघस्य शक्रः शततमं दिवि ।
तत्राहूतोऽस्मि मन्त्रेण गच्छामि गतिकोविद ॥ २ ॥
yajñaṃ yaṣṭuṃ prajaughasya śakraḥ śatatamaṃ divi ,
tatrāhūto'smi mantreṇa gacchāmi gatikovida 2
2. yajñaṃ yaṣṭuṃ prajā-oghasya śakraḥ śatatamaṃ divi
tatra āhūtaḥ asmi mantreṇa gacchāmi gati-kovida
2. gati-kovida śakraḥ prajā-oghasya śatatamaṃ yajñaṃ
yaṣṭuṃ divi tatra mantreṇa āhūtaḥ asmi gacchāmi
2. O expert in movement, Indra is in heaven to perform the hundredth ritual (yajña) for the multitudes of beings. I have been invited there by a sacred utterance (mantra), so I am going.
भास उवाच ।
इत्युक्त्वा भगवानग्निस्तत्रैवान्तरधीयत ।
गगने निर्मले याति अनलो वैद्युतो यथा ॥ ३ ॥
bhāsa uvāca ,
ityuktvā bhagavānagnistatraivāntaradhīyata ,
gagane nirmale yāti analo vaidyuto yathā 3
3. bhāsaḥ uvāca iti uktvā bhagavān agniḥ tatra eva
antardhīyata gagane nirmale yāti analaḥ vaidyutaḥ yathā
3. bhāsaḥ uvāca iti uktvā bhagavān agniḥ tatra eva
antardhīyata nirmale gagane vaidyutaḥ analaḥ yathā yāti
3. Bhāsa said: Having spoken thus, the divine Agni (fire) disappeared right there. He ascended into the clear sky like a flash of lightning.
तथाहमपि चित्तेन प्राक्तनांश्च स्वयं वहन् ।
पुनः स्वकर्म निर्णेतुं भ्रमनव्योमनि संस्थितः ॥ ४ ॥
tathāhamapi cittena prāktanāṃśca svayaṃ vahan ,
punaḥ svakarma nirṇetuṃ bhramanavyomani saṃsthitaḥ 4
4. tathā aham api cittena prāktanān ca svayaṃ vahan
punaḥ svakarma nirṇetuṃ bhraman vyomani saṃsthitaḥ
4. tathā aham api cittena prāktanān ca svayaṃ vahan
punaḥ svakarma nirṇetuṃ vyomani bhraman saṃsthitaḥ
4. Similarly, I too, bearing my past actions (karma) myself with my mind (citta), am established, wandering in the sky, to again resolve my own actions (karma).
भूयोऽपि दृष्टवानस्मि जगन्त्यगणितानि खे ।
नानाचारविचाराणि नानासंस्थानवन्ति च ॥ ५ ॥
bhūyo'pi dṛṣṭavānasmi jagantyagaṇitāni khe ,
nānācāravicārāṇi nānāsaṃsthānavanti ca 5
5. bhūyaḥ api dṛṣṭavān asmi jaganti agaṇitāni khe
nānā-ācāra-vicārāṇi nānā-saṃsthāna-vanti ca
5. bhūyaḥ api khe agaṇitāni nānā-ācāra-vicārāṇi
nānā-saṃsthāna-vanti ca jaganti dṛṣṭavān asmi
5. Again, I have seen countless worlds in the sky, possessing diverse customs and thoughts, and having various forms.
क्वचिच्छत्रमयाङ्गानि एकीभूतानि भूपते ।
भान्ति चेतन्ति चोपन्ति हृदयानि हरन्ति च ॥ ६ ॥
kvacicchatramayāṅgāni ekībhūtāni bhūpate ,
bhānti cetanti copanti hṛdayāni haranti ca 6
6. kvacit chatramaya-aṅgāni ekībhūtāni bhūpate
bhānti cetanti ca upanti hṛdayāni haranti ca
6. bhūpate kvacit ekībhūtāni chatramaya-aṅgāni
bhānti cetanti ca upanti hṛdayāni ca haranti
6. O King, sometimes, mushroom-like bodies, having become unified, appear, become conscious, come into being, and captivate hearts.
क्वचिन्मृन्मयदेहानि सर्वभूतानि राघव ।
भान्ति चेतन्ति चोपन्ति पर्वतप्रतिमानि च ॥ ७ ॥
kvacinmṛnmayadehāni sarvabhūtāni rāghava ,
bhānti cetanti copanti parvatapratimāni ca 7
7. kvacit mṛnmaya-dehāni sarva-bhūtāni rāghava
bhānti cetanti ca upanti parvata-pratimāni ca
7. rāghava kvacit sarva-bhūtāni mṛnmaya-dehāni
bhānti cetanti ca upanti ca parvata-pratimāni
7. O Rāghava, sometimes all beings (bhūta) manifest with clay bodies, become conscious, come into existence, and resemble mountains.
क्वचिद्दारुमयाङ्गानि भान्ति भूतानि कुत्रचित् ।
क्वचित्पाषाणदेहानि सन्ति भूतानि भूरिशः ॥ ८ ॥
kvaciddārumayāṅgāni bhānti bhūtāni kutracit ,
kvacitpāṣāṇadehāni santi bhūtāni bhūriśaḥ 8
8. kvacit dārumaya-aṅgāni bhānti bhūtāni kutracit
kvacit pāṣāṇa-dehāni santi bhūtāni bhūriśaḥ
8. kvacit bhūtāni dārumaya-aṅgāni bhānti kutracit
kvacit bhūtāni pāṣāṇa-dehāni santi bhūriśaḥ
8. Sometimes, beings appear with wooden bodies; elsewhere, stone-bodied beings exist in great numbers.
क्वचिदाजीवमेकत्र स्थितान्युपलदेहवत् ।
वांग्मात्रव्यवहाराणि भूतान्यालोकितानि खे ॥ ९ ॥
kvacidājīvamekatra sthitānyupaladehavat ,
vāṃgmātravyavahārāṇi bhūtānyālokitāni khe 9
9. kvacit ājīvam ekatra sthitāni upala-deha-vat
vāk-mātra-vyavahārāṇi bhūtāni ālokitāni khe
9. kvacit bhūtāni ājīvam ekatra upala-deha-vat
sthitāni vāk-mātra-vyavahārāṇi ālokitāni khe
9. Sometimes, in the sky (kha), beings (bhūta) were seen who remained in one place for a lifetime, like stone figures, their only activity being speech.
इत्यहं सुचिरं कालं पश्यन्नश्यन्मनस्तया ।
अविद्यान्तमपश्यंश्च तत्रोद्विग्नोऽभवं दृशाम् ॥ १० ॥
ityahaṃ suciraṃ kālaṃ paśyannaśyanmanastayā ,
avidyāntamapaśyaṃśca tatrodvigno'bhavaṃ dṛśām 10
10. iti aham suciram kālam paśyan naśyan manas tayā
avidyā antam apaśyan ca tatra udvignaḥ abhavam dṛśām
10. aham iti suciram kālam paśyan manas naśyan tayā ca
avidyā antam apaśyan tatra dṛśām udvignaḥ abhavam
10. Thus, for a very long time, as I observed my mind dissolving, and still did not perceive an end to ignorance (avidyā), I became agitated in my perceptions.
तपः कर्तुं समुद्युक्तः कस्मिंश्चिन्मोक्षसिद्धये ।
प्राहेन्द्रो मम चैवेदं मृगयोन्यन्तरं हि खे ॥ ११ ॥
tapaḥ kartuṃ samudyuktaḥ kasmiṃścinmokṣasiddhaye ,
prāhendro mama caivedaṃ mṛgayonyantaraṃ hi khe 11
11. tapas kartum samudyuktaḥ kasmin cit mokṣasiddhaye
prāha indraḥ mama ca eva idam mṛgayoni antaram hi khe
11. mokṣasiddhaye kasmin cit tapas kartum samudyuktaḥ (aham).
indraḥ mama prāha: "ca eva idam hi khe mṛgayoni antaram (asti).
"
11. When I was prepared to undertake asceticism (tapas) somewhere for the attainment of liberation (mokṣa), Indra indeed said to me: 'And this is another animal birth for you in the sky!'
प्रवृत्तः स्वर्गसंमोहे पूर्वाभ्यासवशीकृतः ।
मन्दारकानने तत्र भ्रमतो वै ममाम्बरे ॥ १२ ॥
pravṛttaḥ svargasaṃmohe pūrvābhyāsavaśīkṛtaḥ ,
mandārakānane tatra bhramato vai mamāmbare 12
12. pravṛttaḥ svargasaṃmohe pūrvābhyāsavaśīkṛtaḥ
mandārakānane tatra bhramataḥ vai mama ambare
12. pūrvābhyāsavaśīkṛtaḥ svargasaṃmohe pravṛttaḥ (aham).
vai tatra ambare mandārakānane mama bhramataḥ (āsīt).
12. Engaged in the delusion of heaven (svarga-saṃmoha) and swayed by the force of previous ingrained impressions (saṃskāra), I was indeed wandering there in the Mandāra garden in the sky.
तेनेत्युक्ते मया प्रोक्तं देव खिन्नोऽस्मि संसृतेः ।
मुच्येयं शीघ्रमित्युक्तं श्रुत्वोवाच ततो मम ॥ १३ ॥
tenetyukte mayā proktaṃ deva khinno'smi saṃsṛteḥ ,
mucyeyaṃ śīghramityuktaṃ śrutvovāca tato mama 13
13. tena iti ukte mayā proktam deva khinnaḥ asmi saṃsṛteḥ
mucyeyam śīghram iti uktam śrutvā uvāca tataḥ mama
13. tena iti ukte mayā proktam: "deva! (aham) saṃsṛteḥ khinnaḥ asmi.
śīghram mucyeyam!" iti uktam (mayā).
tataḥ (saḥ) śrutvā mama uvāca.
13. When he (Indra) had thus spoken, I said: 'O God, I am weary of transmigration (saṃsāra). May I be quickly released!' Hearing this statement, he then spoke to me.
विशुद्धात्मा त्वरूपोऽहमिति चैव हुताशनात् ।
वरं गृहाणेत्युक्ते स ततोऽन्यं याचितो मया ॥ १४ ॥
viśuddhātmā tvarūpo'hamiti caiva hutāśanāt ,
varaṃ gṛhāṇetyukte sa tato'nyaṃ yācito mayā 14
14. viśuddhātmā tvam arūpaḥ aham iti ca eva hutāśanāt
varam gṛhāṇa iti ukte saḥ tataḥ anyam yācitaḥ mayā
14. hutāśanāt tvam arūpaḥ viśuddhātmā aham iti ca eva
varam gṛhāṇa iti ukte saḥ tataḥ mayā anyam yācitaḥ
14. The fire god (hutāśana) said, 'You are the pure soul (ātman), formless; therefore, accept a boon.' After he said this, I then requested another (boon) from him.
इन्द्र उवाच ।
तवेयं मृगयोन्यन्तश्चिरं संसरते चितिः ।
अवश्यं भवितव्योऽर्थ इति दृष्टो मया तव ॥ १५ ॥
indra uvāca ,
taveyaṃ mṛgayonyantaściraṃ saṃsarate citiḥ ,
avaśyaṃ bhavitavyo'rtha iti dṛṣṭo mayā tava 15
15. indraḥ uvāca tava iyam mṛgayoni-antaḥ ciram saṃsarate
citiḥ avaśyam bhavitavyaḥ arthaḥ iti dṛṣṭaḥ mayā tava
15. indraḥ uvāca tava iyam citiḥ mṛgayoni-antaḥ ciram
saṃsarate tava avaśyam bhavitavyaḥ arthaḥ iti mayā dṛṣṭaḥ
15. Indra said, "This consciousness (citi) of yours will transmigrate (saṃsāra) for a long time within a deer's species. This destiny of yours must certainly come to pass; it has been seen by me."
मृगो भूत्वा महापुण्यां तां सभां समवाप्तवान् ।
यस्यां तदहतं ज्ञानं मदुक्तं बोधमेष्यति ॥ १६ ॥
mṛgo bhūtvā mahāpuṇyāṃ tāṃ sabhāṃ samavāptavān ,
yasyāṃ tadahataṃ jñānaṃ maduktaṃ bodhameṣyati 16
16. mṛgaḥ bhūtvā mahāpuṇyām tām sabhām samavāptavān
yasyām tat ahatam jñānam maduktam bodham eṣyati
16. saḥ mṛgaḥ bhūtvā tām mahāpuṇyām sabhām samavāptavān
yasyām maduktam tat ahatam jñānam bodham eṣyati
16. Having become a deer, he will attain that supremely sacred assembly, where that unblemished knowledge (jñāna), which I have spoken, will come to be understood.
तदेवं तत्र हरिणो भवार्तस्त्वं भवावनौ ।
आत्मोदन्तमिदं वन्ध्यं सकलं संस्मरिष्यसि ॥ १७ ॥
tadevaṃ tatra hariṇo bhavārtastvaṃ bhavāvanau ,
ātmodantamidaṃ vandhyaṃ sakalaṃ saṃsmariṣyasi 17
17. tat evam tatra hariṇaḥ bhava-ārtaḥ tvam bhava-avanau
ātma-udantam idam vandhyam sakalam saṃsmariṣyasi
17. tat evam tatra bhava-ārtaḥ tvam hariṇaḥ bhava-avanau
idam sakalam vandhyam ātma-udantam saṃsmariṣyasi
17. Therefore, in that place, as a deer, you, afflicted by worldly existence (saṃsāra), will remember this entire futile account of your own self (ātman) in the wilderness of rebirth.
स्वप्नभ्रममिवाशेषसंकल्परचितोपमम् ।
परलोकानुभूतार्थकथायातार्थसंनिभम् ॥ १८ ॥
svapnabhramamivāśeṣasaṃkalparacitopamam ,
paralokānubhūtārthakathāyātārthasaṃnibham 18
18. svapnabhramam iva aśeṣasaṅkalparacitopamam
paralokānubhūtārthakathāyātārthasaṃnibham
18. svapnabhramam iva aśeṣasaṅkalparacitopamam
paralokānubhūtārthakathāyātārthasaṃnibham
18. Like a delusion experienced in a dream, resembling something conjured by all desires and thoughts, and similar to the meaning conveyed by stories of experiences from another world.
यदा तु मृगतोन्मुक्तः पुरुषस्त्वं भविष्यसि ।
ज्ञानाग्निदग्धदेहान्ते तदा हृत्स्थं स्फुरिष्यति ॥ १९ ॥
yadā tu mṛgatonmuktaḥ puruṣastvaṃ bhaviṣyasi ,
jñānāgnidagdhadehānte tadā hṛtsthaṃ sphuriṣyati 19
19. yadā tu mṛgataḥ unmuktaḥ puruṣaḥ tvam bhaviṣyasi
jñānāgnidagdadehānte tadā hṛtstham sphuriṣyati
19. tu yadā tvam puruṣaḥ mṛgataḥ unmuktaḥ bhaviṣyasi,
jñānāgnidagdadehānte tadā hṛtstham sphuriṣyati.
19. But when you, the cosmic person (puruṣa), become liberated from the deer (identity), at the end of the body purified by the fire of knowledge (jñāna), then that which resides in your heart will manifest.
तेन तां त्वमविद्याख्यां भ्रान्तिं त्यक्त्वा चिरं स्थिताम् ।
भविष्यसि विनिर्वाणो गतस्पन्द इवानिलः ॥ २० ॥
tena tāṃ tvamavidyākhyāṃ bhrāntiṃ tyaktvā ciraṃ sthitām ,
bhaviṣyasi vinirvāṇo gataspanda ivānilaḥ 20
20. tena tām tvam avidyākhyām bhrāntim tyaktvā ciram
sthitām bhaviṣyasi vinirvāṇaḥ gataspandaḥ iva anilaḥ
20. tena tvam avidyākhyām ciram sthitām tām bhrāntim tyaktvā,
gataspandaḥ anilaḥ iva,
vinirvāṇaḥ bhaviṣyasi.
20. By that (knowledge), having abandoned that long-standing delusion known as ignorance (avidyā), you will attain complete liberation (nirvāṇa), like a wind whose motion has entirely ceased.
इत्युक्ते तेन देवेन तदैव प्रतिभोदभूत् ।
ममायं हरिणोऽस्मीति वनेऽस्मिन्निति निश्चिता ॥ २१ ॥
ityukte tena devena tadaiva pratibhodabhūt ,
mamāyaṃ hariṇo'smīti vane'sminniti niścitā 21
21. iti ukte tena devena tadā eva pratibhā udbhūt
mama ayam hariṇaḥ asmi iti vane asmin iti niścitā
21. tena devena iti ukte,
tadā eva mama "ayam hariṇaḥ asmi asmin vane" iti niścitā pratibhā udbhūt.
21. When this was spoken by that deity, immediately a clear apprehension (pratibhā) arose within me, firmly acknowledging the conviction: 'I am this deer in this forest.'
ततः प्रभृति संपन्नस्तत्रैवान्तरकोणके ।
हरिणोऽहं गिरिवरे तृणदूर्वाङ्कुराशनः ॥ २२ ॥
tataḥ prabhṛti saṃpannastatraivāntarakoṇake ,
hariṇo'haṃ girivare tṛṇadūrvāṅkurāśanaḥ 22
22. tataḥ prabhṛti sampannaḥ tatra eva antarakonake
hariṇaḥ aham girivare tṛṇadūrvāṅkurāśanaḥ
22. aham tataḥ prabhṛti tatra eva girivare
antarakonake tṛṇadūrvāṅkurāśanaḥ hariṇaḥ sampannaḥ
22. From that time onwards, I became a deer in that very inner corner of the great mountain, subsisting on grass and tender Dūrvā sprouts.
ततः सीमान्तसामन्तमागतं मृगयार्थिनम् ।
दृष्ट्वाहमेकदा भीतः पलायनपरोऽभवम् ॥ २३ ॥
tataḥ sīmāntasāmantamāgataṃ mṛgayārthinam ,
dṛṣṭvāhamekadā bhītaḥ palāyanaparo'bhavam 23
23. tataḥ sīmāntasāmantam āgatam mṛgayārthinam
dṛṣṭvā aham ekadā bhītaḥ palāyanaparaḥ abhavam
23. tataḥ ekadā aham mṛgayārthinam āgatam
sīmāntasāmantam dṛṣṭvā bhītaḥ palāyanaparaḥ abhavam
23. Then, one day, upon seeing a neighboring chieftain who had come to hunt, I became frightened and began to flee.
ततस्तेन समाक्रम्य गृहं नीत्वा दिनत्रयम् ।
संस्थाप्य तव लीलार्थमिहानीतो रघूद्वह ॥ २४ ॥
tatastena samākramya gṛhaṃ nītvā dinatrayam ,
saṃsthāpya tava līlārthamihānīto raghūdvaha 24
24. tataḥ tena samākramya gṛham nītvā dinatrayam
saṃsthāpya tava līlā artham iha ānītaḥ raghūdvaha
24. raghūdvaha tataḥ tena samākramya gṛham nītvā
dinatrayam saṃsthāpya tava līlā artham iha ānītaḥ
24. Then, having been captured by him and taken to his house, I was kept there for three days. Thereafter, O descendant of Raghu, I was brought here for your amusement.
एष ते कथितः सर्वं आत्मोदन्तो मयानघ ।
संसारमायाप्रतिमो नानाश्चर्यरसान्वितः ॥ २५ ॥
eṣa te kathitaḥ sarvaṃ ātmodanto mayānagha ,
saṃsāramāyāpratimo nānāścaryarasānvitaḥ 25
25. eṣaḥ te kathitaḥ sarvam ātmodantaḥ mayā anagha
saṃsāramāyāpratimaḥ nānāścaryarasanvitaḥ
25. anagha mayā te sarvam eṣaḥ saṃsāramāyāpratimaḥ
nānāścaryarasanvitaḥ ātmodantaḥ kathitaḥ
25. O sinless one, this entire account of myself (ātman), which resembles the illusion (māyā) of worldly existence (saṃsāra) and is filled with various wondrous and engaging elements, has been narrated to you by me.
अविद्यैवमनन्तेयं शाखाप्रसरशालिनी ।
आत्मज्ञानादृते नैव केनचिन्नाम शाम्यति ॥ २६ ॥
avidyaivamananteyaṃ śākhāprasaraśālinī ,
ātmajñānādṛte naiva kenacinnāma śāmyati 26
26. avidyā evaṃ anantā iyaṃ śākhā-prasara-śālinī
ātma-jñānāt ṛte na eva kenacit nāma śāmyati
26. iyaṃ avidyā evaṃ anantā śākhā-prasara-śālinī
ātma-jñānāt ṛte na eva kenacit nāma śāmyati
26. This ignorance (avidyā) is indeed endless and characterized by the spreading of its branches. Without knowledge of the Self (ātman), it never subsides by anything at all.
श्रीवाल्मीकिरुवाच ।
यदा विपश्चिदित्युक्त्वा तत्र तूष्णीं स्थितः क्षणात् ।
समवोचत्तदा रामस्तमनिन्द्यमतिस्त्विदम् ॥ २७ ॥
śrīvālmīkiruvāca ,
yadā vipaścidityuktvā tatra tūṣṇīṃ sthitaḥ kṣaṇāt ,
samavocattadā rāmastamanindyamatistvidam 27
27. śrīvālmīkiḥ uvāca yadā vipaścit iti uktvā tatra tūṣṇīm
sthitaḥ kṣaṇāt samavocat tadā rāmaḥ tam anindyamatiḥ tu idam
27. śrīvālmīkiḥ uvāca yadā vipaścit iti uktvā tatra kṣaṇāt tūṣṇīm sthitaḥ,
tadā anindyamatiḥ rāmaḥ tu idam tam samavocat
27. Shri Valmiki said: When Vipashchit, having spoken "thus," remained silent there for a moment, then Rama, whose intellect was irreproachable, spoke this to him.
श्रीराम उवाच ।
एवं पश्यत्यसंकल्पो योऽन्यसंकल्प आत्मनि ।
मृगश्चेद्दृश्यतां यातः कथं सर्गे वद प्रभो ॥ २८ ॥
śrīrāma uvāca ,
evaṃ paśyatyasaṃkalpo yo'nyasaṃkalpa ātmani ,
mṛgaśceddṛśyatāṃ yātaḥ kathaṃ sarge vada prabho 28
28. śrīrāmaḥ uvāca evaṃ paśyati asaṅkalpaḥ yaḥ anyasaṅkalpaḥ
ātmani mṛgaḥ ca cet dṛśyatām yātaḥ kathaṃ sarge vada prabho
28. śrīrāmaḥ uvāca prabho,
vada yaḥ asaṅkalpaḥ ātmani anyasaṅkalpaḥ evaṃ paśyati,
cet mṛgaḥ ca dṛśyatām yātaḥ,
sarge kathaṃ [bhavati]?
28. Shri Rama said: O Lord, tell me, if one who is free from personal resolve thus perceives other forms of mental activity within oneself (ātman), and (suppose) a deer were to manifest and become visible, how could it be considered part of the objective creation (sarga)?
विपश्चिदुवाच ।
महाशवं यत्पतितं यस्मिञ्जगति भूतले ।
तां भुवं पूर्वमिन्द्रेण यज्ञगर्वेण गच्छता ॥ २९ ॥
vipaściduvāca ,
mahāśavaṃ yatpatitaṃ yasmiñjagati bhūtale ,
tāṃ bhuvaṃ pūrvamindreṇa yajñagarveṇa gacchatā 29
29. vipaścit uvāca mahāśavam yat patitam yasmin jagati
bhūtale tām bhuvam pūrvam indreṇa yajñagarveṇa gacchatā
29. vipaścit uvāca yasmin jagati bhūtale yat mahāśavam
patitam tām bhuvam pūrvam yajñagarveṇa gacchatā indreṇa
29. Vipascit said: 'That earth, on the surface of which a great corpse had fallen - that very land, formerly, as Indra went with the pride of a Vedic ritual (yajña)...'
पादेनाभिहतो व्योम्नि दुर्वासा ध्यानसंस्थितः ।
गतासुरित्यविज्ञानात्तेनासौ कुपितोऽशपत् ॥ ३० ॥
pādenābhihato vyomni durvāsā dhyānasaṃsthitaḥ ,
gatāsurityavijñānāttenāsau kupito'śapat 30
30. pādena abhihataḥ vyomni durvāsāḥ dhyānasaṃsthitaḥ
| gatāsuḥ iti avijñānāt tena asau kupitaḥ aśapat ||
30. dhyānasaṃsthitaḥ durvāsāḥ vyomni pādena abhihataḥ
asau tena gatāsuḥ iti avijñānāt kupitaḥ aśapat
30. Durvasas, who was absorbed in meditation (dhyāna), was struck in the sky by a foot. Because of the ignorance (on the part of the striker) who did not know that he (Durvasas) was merely in meditation and not lifeless (gatāsu), Durvasas became enraged and cursed him.
शक्र शक्रावनितलं ब्रह्माण्डप्रतिमं शवम् ।
अचिरेण महाघोरं तव चूर्णीकरिष्यति ॥ ३१ ॥
śakra śakrāvanitalaṃ brahmāṇḍapratimaṃ śavam ,
acireṇa mahāghoraṃ tava cūrṇīkariṣyati 31
31. śakra śakra avanitalam brahmāṇḍapratimam śavam
| acireṇa mahāghoram tava cūrṇīkariṣyati ||
31. śakra! brahmāṇḍapratimam śavam acireṇa tava
mahāghoram śakra avanitalam cūrṇīkariṣyati
31. O Shakra! That corpse (śava), which resembles the cosmic egg (brahmāṇḍa), will soon pulverize your earth (śakrāvanitala), which is immensely dreadful.
मामिमं शवबुद्ध्या त्वं यदतिक्रान्तवानतः ।
शापेन ममतां पृथ्वीं शीघ्रमासादयिष्यसि ॥ ३२ ॥
māmimaṃ śavabuddhyā tvaṃ yadatikrāntavānataḥ ,
śāpena mamatāṃ pṛthvīṃ śīghramāsādayiṣyasi 32
32. mām imam śavabuddhyā tvam yat atikrāntavān ataḥ
| śāpena mamatām pṛthvīm śīghram āsādayiṣyasi ||
32. tvam yat mām imam śavabuddhyā atikrāntavān,
ataḥ śāpena śīghram mamatām pṛthvīm āsādayiṣyasi
32. Since you have transgressed against me, considering me a corpse (śava), you will therefore quickly attain my earthly state by this curse.
मृगार्थं तेन मुनिना तथा देवेति सद्यथा ।
तत्तया कथयाऽऽयातं सदैव विषयं दृशाम् ॥ ३३ ॥
mṛgārthaṃ tena muninā tathā deveti sadyathā ,
tattayā kathayā''yātaṃ sadaiva viṣayaṃ dṛśām 33
33. mṛgārtham tena muninā tathā deva iti sadya yathā |
tat tayā kathayā āyātam sadā eva viṣayam dṛśām ||
33. (yathā) tena muninā mṛgārtham tathā deva iti sadya
tat tayā kathayā sadā eva dṛśām viṣayam āyātam
33. While [the striker was] engaged in hunting (mṛgārtham), it was through that sage (Durvasas) that, "O god," just as it immediately happened, that incident, through that very story, has always become an object of public attention.
वस्तुतस्तु न चैकं सन्न द्वितीयं न चाप्यसत् ।
सा तथा प्रतिभोदेति किं सत्किमथवाप्यसत् ॥ ३४ ॥
vastutastu na caikaṃ sanna dvitīyaṃ na cāpyasat ,
sā tathā pratibhodeti kiṃ satkimathavāpyasat 34
34. vastutaḥ tu na ca ekam sat na dvitiyam na ca api asat
sā tathā pratibhā ud eti kim sat kim atha vā api asat
34. vastutaḥ tu ekam sat na ca dvitiyam na ca api asat na
sā tathā pratibhā ud eti kim sat kim atha vā api asat
34. In reality, it is neither a single existent entity nor a second, nor is it non-existent. That (reality) thus manifests as an appearance, raising the question: is it truly existent, or is it non-existent?
अन्यच्च राघवे मां तां युक्तिं त्वमपरां श्रृणु ।
एतस्मिन्नयसंदर्भे सुस्फुटप्रतिपत्तये ॥ ३५ ॥
anyacca rāghave māṃ tāṃ yuktiṃ tvamaparāṃ śrṛṇu ,
etasminnayasaṃdarbhe susphuṭapratipattaye 35
35. anyat ca rāghave mām tām yuktim tvam aparām śṛṇu
etasmin naya-sandarbhe susphuṭa-pratipattaye
35. ca rāghave tvam mām tām aparām yuktim śṛṇu
etasmin naya-sandarbhe susphuṭa-pratipattaye anyat
35. And, O Rāghava, listen to me concerning that other argument for a very clear understanding in this context of reasoning.
यस्मिन्सर्वं यतः सर्वं यत्सर्वं सर्वतश्च यत् ।
ब्रह्म तस्मिन्महाभाग किं न संभवतीह हि ॥ ३६ ॥
yasminsarvaṃ yataḥ sarvaṃ yatsarvaṃ sarvataśca yat ,
brahma tasminmahābhāga kiṃ na saṃbhavatīha hi 36
36. yasmin sarvam yataḥ sarvam yat sarvam sarvataḥ ca
yat brahma tasmin mahābhāga kim na sambhavati iha hi
36. mahābhāga iha hi tasmin brahmaṇi,
yasmin sarvam,
yataḥ sarvam,
yat sarvam,
ca yat sarvataḥ,
kim na sambhavati?
36. O noble one (mahābhāga), what indeed is not possible here in that Brahman (brahman), in which everything exists, from which everything originates, which itself is everything, and which is present everywhere?
संकल्पजातं नान्योन्यं मिलतीत्युपपद्यते ।
संकल्पजातमन्योन्यं मिलतीत्युपपद्यते ॥ ३७ ॥
saṃkalpajātaṃ nānyonyaṃ milatītyupapadyate ,
saṃkalpajātamanyonyaṃ milatītyupapadyate 37
37. saṅkalpa-jātam na anyonyam milati iti upapadyate
saṅkalpa-jātam anyonyam milati iti upapadyate
37. saṅkalpa-jātam na anyonyam milati iti upapadyate
saṅkalpa-jātam anyonyam milati iti upapadyate
37. It is reasonable to hold that the world born of mental intention (saṅkalpa) does not truly interact with each other. It is also reasonable to hold that the world born of mental intention (saṅkalpa) does indeed interact with each other.
संकल्पजातमन्योन्यं मिलतीत्यवगम्यते ।
सर्वात्मनि हि यत्रैव च्छाया तत्रैव चातपः ॥ ३८ ॥
saṃkalpajātamanyonyaṃ milatītyavagamyate ,
sarvātmani hi yatraiva cchāyā tatraiva cātapaḥ 38
38. saṅkalpajātam anyonyam milati iti avagamyate |
sarvātmani hi yatra eva chāyā tatra eva ca ātapaḥ
38. iti avagamyate yat saṅkalpajātam anyonyam milati
hi sarvātmani yatra eva chāyā tatra eva ca ātapaḥ
38. It is understood that things born of intention or imagination mutually converge. Indeed, in the universal Self (ātman), wherever there is a shadow, there is also sunlight.
न संभवति चेत्तत्तत्कथं सर्वात्मतामियात् ।
कस्मात्संकल्पनगरं न मिथः श्लिष्यतीति सत् ॥ ३९ ॥
na saṃbhavati cettattatkathaṃ sarvātmatāmiyāt ,
kasmātsaṃkalpanagaraṃ na mithaḥ śliṣyatīti sat 39
39. na saṃbhavati cet tat tat katham sarvātmatām iyāt
| kasmāt saṅkalpanagaram na mithaḥ śliṣyati iti sat
39. cet tat tat na saṃbhavati,
katham sarvātmatām iyāt? kasmāt saṅkalpanagaram na mithaḥ śliṣyati iti sat?
39. If that (coexistence of opposites) is not possible, how could it attain the nature of the universal Self (ātman)? Why would a city born of imagination not mutually cohere, if it is truly existent (sat)?
मिथश्च श्लिष्यतीत्येवमपि सत्सर्वरूपिणि ।
न तदस्ति न यत्सत्यं न तदस्ति न यन्मृषा ॥ ४० ॥
mithaśca śliṣyatītyevamapi satsarvarūpiṇi ,
na tadasti na yatsatyaṃ na tadasti na yanmṛṣā 40
40. mithaḥ ca śliṣyati iti evam api sat sarvarūpiṇi |
na tat asti na yat satyam na tat asti na yat mṛṣā
40. mithaḥ ca śliṣyati iti evam api sat sarvarūpiṇi na tat asti yat na satyam,
na tat asti yat na mṛṣā
40. And even if it (the imagined city) mutually coheres, thus being truly existent in the all-pervading (reality), there is nothing that is not true, nor is there anything that is not false.
सर्वत्र सर्वथा सर्वं सर्वदा सर्वरूपिणि ।
अहो नु विषमा माया मनोमोहविधायिनी ॥ ४१ ॥
sarvatra sarvathā sarvaṃ sarvadā sarvarūpiṇi ,
aho nu viṣamā māyā manomohavidhāyinī 41
41. sarvatra sarvathā sarvam sarvadā sarvarūpiṇi
| aho nu viṣamā māyā manomohavidhāyinī
41. sarvarūpiṇi (sati),
sarvatra sarvathā sarvam sarvadā (asti) aho nu,
manomohavidhāyinī viṣamā māyā (asti)!
41. Everything exists everywhere, in every way, always, within the all-pervading (reality). Oh, how formidable is this cosmic illusion (māyā), which causes mental delusion!
विधयः प्रतिषेधाश्च यदेकत्र स्थितिं गताः ।
ईदृशी ब्रह्मसत्तैषा यदेवात्मानमात्मना ॥ ४२ ॥
vidhayaḥ pratiṣedhāśca yadekatra sthitiṃ gatāḥ ,
īdṛśī brahmasattaiṣā yadevātmānamātmanā 42
42. vidhayaḥ pratiṣedhāḥ ca yadā ekatra sthitim gatāḥ
īdṛśī brahmasattā eṣā yat eva ātmānam ātmanā
42. yadā vidhayaḥ ca pratiṣedhāḥ ekatra sthitim gatāḥ
eṣā īdṛśī brahmasattā yat eva ātmānam ātmanā
42. When both injunctions and prohibitions attain a single state of being, such is this very reality of Brahman (brahman), which manifests the self (ātman) by the self (ātman) alone.
तया अनादिः सादिश्चेत्यविद्येत्यनुभूयते ।
न ज्ञप्तिमात्रकचनं यदि स्याद्भुवनत्रयम् ॥ ४३ ॥
tayā anādiḥ sādiścetyavidyetyanubhūyate ,
na jñaptimātrakacanaṃ yadi syādbhuvanatrayam 43
43. tayā anādiḥ sādiḥ ca iti avidyā iti anubhūyate
na jñaptimātrakacanam yadi syāt bhuvanatrayam
43. tayā avidyā anādiḥ ca sādiḥ iti anubhūyate
yadi bhuvanatrayam jñaptimātrakacanam na syāt
43. Through that (Brahman's reality), ignorance (avidyā) is experienced as both beginningless and having a beginning. If the three worlds were not merely a manifestation of consciousness...
तन्महाकल्पनष्टानां सृष्टिः स्यात्कथमञ्जसा ।
कथमग्नेः कथं वायोः सत्ता भूमेः कथं भवेत् ॥ ४४ ॥
tanmahākalpanaṣṭānāṃ sṛṣṭiḥ syātkathamañjasā ,
kathamagneḥ kathaṃ vāyoḥ sattā bhūmeḥ kathaṃ bhavet 44
44. tat mahākalpanaṣṭānām sṛṣṭiḥ syāt katham añjasā
katham agneḥ katham vāyoḥ sattā bhūmeḥ katham bhavet
44. tat añjasā mahākalpanaṣṭānām sṛṣṭiḥ katham syāt
agneḥ sattā katham vāyoḥ katham bhūmeḥ katham bhavet
44. Then, how would the creation of those annihilated in the great cosmic dissolution (mahākalpa) naturally occur? How could there be the existence of fire, how of wind, and how of earth?
तस्मात्स्वभावकचनमात्रान्नान्यदृते जगत् ।
शास्त्राण्यनुभवो लोका आमहाकल्पवादिनाम् ॥ ४५ ॥
tasmātsvabhāvakacanamātrānnānyadṛte jagat ,
śāstrāṇyanubhavo lokā āmahākalpavādinām 45
45. tasmāt svabhāvakacanamātrāt na anyat ṛte jagat
śāstrāṇi anubhavaḥ lokāḥ āmahākalpavādinām
45. tasmāt jagat svabhāvakacanamātrāt ṛte anyat
na śāstrāṇi anubhavaḥ lokāḥ āmahākalpavādinām
45. Therefore, the world (jagat) is nothing other than a mere manifestation of its own intrinsic nature (svabhāva-kacanamātra). This is affirmed by scriptures (śāstra), experience, and people, even by those who discourse until the great cosmic dissolution (mahākalpa).
येषां प्रमाणं नो सर्वं प्रशस्तैस्तैरलं सताम् ।
ज्ञप्तिदृष्ट्यानया सर्वं प्रमाणीभवति क्षणात् ॥ ४६ ॥
yeṣāṃ pramāṇaṃ no sarvaṃ praśastaistairalaṃ satām ,
jñaptidṛṣṭyānayā sarvaṃ pramāṇībhavati kṣaṇāt 46
46. yeṣāṃ pramāṇaṃ no sarvaṃ praśastaiḥ taiḥ alam satām
jñaptidṛṣṭyā anayā sarvaṃ pramāṇībhavati kṣaṇāt
46. satām yeṣāṃ sarvaṃ pramāṇaṃ no,
taiḥ praśastaiḥ alam.
anayā jñaptidṛṣṭyā sarvaṃ kṣaṇāt pramāṇībhavati.
46. For those among the wise (satām) who do not consider everything as a valid authority (pramāṇa), and for whom what is merely praised by others (praśastaiḥ taiḥ) is insufficient, by this insight of true awareness (jñapti) everything instantly becomes truly valid.
नान्यया तनु तेनैवमेव सार विदुर्बुधाः ।
शुद्धा ज्ञप्तिर्ब्रह्मसत्ता त्वविद्यास्मीति चेतनात् ॥ ४७ ॥
nānyayā tanu tenaivameva sāra vidurbudhāḥ ,
śuddhā jñaptirbrahmasattā tvavidyāsmīti cetanāt 47
47. na anyayā tanu tena evam eva sāram viduḥ budhāḥ
śuddhā jñaptiḥ brahmasattā tu avidyā asmi iti cetanāt
47. budhāḥ sāram tena evam eva viduḥ,
anyayā tanu na.
śuddhā jñaptiḥ brahmasattā tu avidyā asmi iti cetanāt.
47. The wise (budhāḥ) indeed know the essence (sāram) to be exactly that (pure awareness), not through any other form (tanu). Pure awareness (jñapti) is the existence of Brahman (brahmasattā), while ignorance (avidyā) arises from the consciousness (cetanāt) of 'I am'.
स्फुरतीयं जगद्रूपा वातश्रीः स्पन्दनादिव ।
न कश्चनेह म्रियते जायते न च कश्चन ॥ ४८ ॥
sphuratīyaṃ jagadrūpā vātaśrīḥ spandanādiva ,
na kaścaneha mriyate jāyate na ca kaścana 48
48. sphurati iyam jagadrūpā vātaśrīḥ spandanāt iva
na kaścana iha mriyate jāyate na ca kaścana
48. iyam jagadrūpā vātaśrīḥ spandanāt iva sphurati.
iha kaścana na mriyate,
ca kaścana na jāyate.
48. This world-form (jagadrūpā) manifests (sphurati) like the current of wind (vātaśrīḥ) arising from vibration. Here, no one dies, nor is anyone born.
मृतोऽहमिदमस्तीति प्रतिभैव चिदात्मिका ।
मृतिरत्यन्तनाशश्चेत्तत्सा निद्रा सुखोपमा ॥ ४९ ॥
mṛto'hamidamastīti pratibhaiva cidātmikā ,
mṛtiratyantanāśaścettatsā nidrā sukhopamā 49
49. mṛtaḥ aham idam asti iti pratibhā eva cidātmikā
mṛtiḥ atyantanāśaḥ cet tat sā nidrā sukhopamā
49. mṛtaḥ aham idam asti iti pratibhā eva cidātmikā (asti).
mṛtiḥ atyantanāśaḥ cet,
tat sā sukhopamā nidrā.
49. The feeling 'I am dead' or 'this (body) exists' is merely (eva) an appearance (pratibhā) consisting of consciousness (cidātmikā). If death (mṛtiḥ) were truly complete destruction, then it would be like a pleasant sleep (nidrā sukhopamā).
पुनर्दृश्योपलम्भश्चेन्ननु जीवितमेव तत् ।
तस्मान्नेहास्ति मरणं तन्नैवेहास्ति जीवितम् ॥ ५० ॥
punardṛśyopalambhaścennanu jīvitameva tat ,
tasmānnehāsti maraṇaṃ tannaivehāsti jīvitam 50
50. punaḥ dṛśya upalambhaḥ cet nanu jīvitam eva tat |
tasmāt na iha asti maraṇam tat na eva iha asti jīvitam
50. nanu cet punaḥ dṛśya upalambhaḥ eva tat jīvitam tasmāt
iha maraṇam na asti tat eva iha jīvitam na asti
50. If there is repeated perception of what is seen, then indeed, that itself is life. Therefore, there is no death here; and similarly, there is no life here either (in a conventional sense, in the ultimate reality).
कस्मिंश्चिन्मात्रकचने द्वयं वाप्यस्ति नैव वा ।
चेतितं द्वयमप्यस्ति नास्ति द्वयमचेतितम् ॥ ५१ ॥
kasmiṃścinmātrakacane dvayaṃ vāpyasti naiva vā ,
cetitaṃ dvayamapyasti nāsti dvayamacetitam 51
51. kasmin cit mātraka vane dvayam vā api asti na eva vā
| cetitam dvayam api asti na asti dvayam acetitam
51. kasmin cit mātraka vane dvayam vā api asti eva na
vā cetitam dvayam api asti acetitam dvayam na asti
51. In some realm of mere consciousness (cit), either duality exists or it does not. When duality is cognized (cetita), it exists; when it is not cognized, it does not exist.
चेतितं चैकमेवास्ति स्वस्त्यनन्तमतश्चितः ।
चिन्मात्रव्यतिरेकेण किं नाम वद जीवनम् ॥ ५२ ॥
cetitaṃ caikamevāsti svastyanantamataścitaḥ ,
cinmātravyatirekeṇa kiṃ nāma vada jīvanam 52
52. cetitam ca ekam eva asti svasti anantam ataḥ citaḥ
| cit mātra vyatirekeṇa kim nāma vada jīvanam
52. ca cetitam ekam eva asti ataḥ citaḥ anantam svasti
cin mātra vyatirekeṇa nāma kim jīvanam vada
52. And what is cognized is only one, leading to endless well-being (svasti) of consciousness (cit). Therefore, apart from mere consciousness (cit), tell me, what indeed is life?
अदुःखमक्षयत्वात्तदतो दुःखं क्व कस्यचित् ।
वाच्यं सवाचकं सर्वं यत्र चिद्व्योममात्रकम् ॥ ५३ ॥
aduḥkhamakṣayatvāttadato duḥkhaṃ kva kasyacit ,
vācyaṃ savācakaṃ sarvaṃ yatra cidvyomamātrakam 53
53. aduḥkham akṣayatvāt tat ataḥ duḥkham kva kasyacit
| vācyam sa vācakam sarvam yatra cit vyoma mātrakaṁ
53. tat akṣayatvāt aduḥkham ataḥ kva kasyacit duḥkham
yatra cit vyoma mātrakaṁ vācyam sa vācakam sarvam
53. That (consciousness) is without suffering (aduḥkha) due to its imperishability. Therefore, where is suffering for anyone? In that state where all that is expressible (vācya) along with its expressor (vācaka) is merely the expanse of consciousness (cit-vyoma).
तदन्यत्तदनन्यच्च के ते तत्रैकताद्विते ।
आवर्तादि यथा तोये शरीरादि तथा परे ॥ ५४ ॥
tadanyattadananyacca ke te tatraikatādvite ,
āvartādi yathā toye śarīrādi tathā pare 54
54. tat anyat tat ananyat ca ke te tatra ekatā advite
āvarta ādi yathā toye śarīra ādi tathā pare
54. tat anyat ca tat ananyat ke te tatra advite
ekatā yathā toye āvarta ādi tathā pare śarīra ādi
54. That [reality] is both distinct and non-distinct. How can these (two aspects) exist there, in that non-dual unity? Just as whirlpools and similar phenomena are in water, so too are bodies and similar manifestations in the Supreme (Brahman).
तत्सत्तासंनिवेशात्म कारणानन्यखात्म च ।
चिद्भानमात्रमव्यग्रं खमेवाप्रतिघं जगत् ॥ ५५ ॥
tatsattāsaṃniveśātma kāraṇānanyakhātma ca ,
cidbhānamātramavyagraṃ khamevāpratighaṃ jagat 55
55. tat sattā saṃniveśa ātma kāraṇa ananya sva ātma ca
cit bhāna mātram avyagram kham eva apratigham jagat
55. jagat tat sattā saṃniveśa ātma ca kāraṇa ananya sva
ātma cit bhāna mātram avyagram apratigham kham eva
55. The universe (jagat), whose essence (ātman) is the foundation of its own existence and whose nature is non-different from the [ultimate] cause, is merely a pure, undisturbed manifestation of consciousness (cit), truly unobstructed space itself.
आश्चर्यं सुघनं व्यग्रं द्रव्यं सप्रतिघं स्थितम् ।
तथेते भूतिभूर्नास्ति वर्तमानानुभूतिभूः ॥ ५६ ॥
āścaryaṃ sughanaṃ vyagraṃ dravyaṃ sapratighaṃ sthitam ,
tathete bhūtibhūrnāsti vartamānānubhūtibhūḥ 56
56. āścaryam sughanam vyagram dravyam sapratigham sthitam
tathā ete bhūti bhūḥ na asti vartamāna anubhūti bhūḥ
56. āścaryam sughanam vyagram sapratigham dravyam sthitam
tathā ete bhūti bhūḥ na asti vartamāna anubhūti bhūḥ
56. It is astonishing that dense, agitated, and resistant matter is held to exist. Similarly, these [appearances] are not the true ground of being, but rather merely the ground of present experience.
तत्र भ्रान्त्या पिशाचोऽयं भाति खात्मेति बुध्यताम् ।
यथैतत्खं तथैतत्खमेतत्खमिति खं स्थितम् ॥ ५७ ॥
tatra bhrāntyā piśāco'yaṃ bhāti khātmeti budhyatām ,
yathaitatkhaṃ tathaitatkhametatkhamiti khaṃ sthitam 57
57. tatra bhrāntyā piśācaḥ ayam bhāti sva ātma iti budhyatām
yathā etat kham tathā etat kham etat kham iti kham sthitam
57. tatra bhrāntyā ayam piśācaḥ bhāti sva ātma iti budhyatām
yathā etat kham tathā etat kham etat kham iti kham sthitam
57. There, through illusion (bhrānti), this ghost appears; let it be understood as one's own self (ātman). Just as this is space, so too is this space, [and] this is space - thus space (kha) is established.
तथेतो भूरितो भूतमितोऽन्यदिति खं परम् ।
यैव चिद्भा जगत्सैव नैकतात्र न च द्विता ॥ ५८ ॥
tatheto bhūrito bhūtamito'nyaditi khaṃ param ,
yaiva cidbhā jagatsaiva naikatātra na ca dvitā 58
58. tathā itaḥ bhūritaḥ bhūtam itaḥ anyat iti kham param
yā eva citbhā jagat sā eva na ekatā atra na ca dvitā
58. tathā itaḥ bhūritaḥ bhūtam itaḥ anyat iti param kham (asti)
yā eva citbhā sā eva jagat atra ekatā na ca dvitā na
58. Similarly, from this (consciousness), abundant existence (bhūtam) arises, and from this, other things (non-existent or different categories) manifest; thus, the supreme space (khaṃ) (is the reality). That very effulgence of consciousness (cit) is the universe (jagat); here, there is neither oneness nor duality.
न च प्रतिघता काचिन्न चाप्रतिघरूपता ।
सर्वमप्रतिघं दृश्यं यथा भूतार्थदर्शिनः ॥ ५९ ॥
na ca pratighatā kācinna cāpratigharūpatā ,
sarvamapratighaṃ dṛśyaṃ yathā bhūtārthadarśinaḥ 59
59. na ca pratighatā kācit na ca apratigharūpatā
sarvam apratigham dṛśyam yathā bhūtārthadarśinaḥ
59. kācit pratighatā na ca apratigharūpatā na sarvam
dṛśyam apratigham yathā bhūtārthadarśinaḥ
59. There is neither any obstruction (pratighatā) whatsoever, nor the state of being unobstructed (apratigharūpatā). To one who perceives the true nature of things (bhūtārthadarśinaḥ), everything seen (dṛśyam) is unobstructed.
तज्ज्ञतातज्ज्ञते चेह न सती नाप्यसत्स्थिती ।
सत्ये सदसती चैकं काष्ठमौनमतोऽखिलम् ॥ ६० ॥
tajjñatātajjñate ceha na satī nāpyasatsthitī ,
satye sadasatī caikaṃ kāṣṭhamaunamato'khilam 60
60. tatjñatā atatjñate ca iha na satī na api asatsthitī
satye sadasatī ca ekam kāṣṭhamaunam ataḥ akhilam
60. iha ca tatjñatā atatjñate na satī na api asatsthitī satye ca
sadasatī ekam (bhavati) ataḥ akhilam kāṣṭhamaunam (bhavati)
60. And here, knowledge of that (tat-jñatā) and non-knowledge of that (a-tat-jñatā) are neither existent nor are they states of non-existence. In truth (satye), both the existent and the non-existent (sad-asatī) are one; hence, everything (akhilam) is the profound silence of a log (kāṣṭhamaunam).
यद्दृश्यं ब्रह्मतानन्तं तदेव परमं पदम् ।
इद सर्वं परं ब्रह्ममात्रमित्येव संस्थितम् ॥ ६१ ॥
yaddṛśyaṃ brahmatānantaṃ tadeva paramaṃ padam ,
ida sarvaṃ paraṃ brahmamātramityeva saṃsthitam 61
61. yat dṛśyam brahmatā anantam tat eva paramam padam
idam sarvam param brahmamātram iti eva saṃsthitam
61. yad dṛśyam anantam brahmatā (asti) tat eva paramam padam (asti)
idam sarvam param brahmamātram iti eva saṃsthitam (asti)
61. That which is seen (dṛśyam) is infinite Brahman-ness (brahmatā); that alone is the supreme state (paramam padam). All this (idam sarvam) is truly established (saṃsthitam) as merely the supreme Brahman (brahman).
एवं नामैष चिद्धातुः कचत्येवं यदात्मनि ।
यस्येदं कचनं व्योम्नो रूपमप्रतिघं जगत् ॥ ६२ ॥
evaṃ nāmaiṣa ciddhātuḥ kacatyevaṃ yadātmani ,
yasyedaṃ kacanaṃ vyomno rūpamapratighaṃ jagat 62
62. evam nāma eṣaḥ ciddhātuḥ kacati evam yat ātmani |
yasya idam kacanam vyomnaḥ rūpam apratigham jagat ||
62. evam nāma eṣaḥ ciddhātuḥ ātmani evam kacati
yasya idam jagat vyomnaḥ apratigham rūpam kacanam
62. Indeed, this element of pure consciousness (ciddhātu) manifests itself thus within the Self (ātman). This entire world is its manifestation, an unobstructed form of space (vyoman).
सर्गाद्या मृतजीवानां सर्वत्रैवाङ्गुलेङ्गुले ।
असंख्याः सन्त्यसंख्यानामदृश्याप्रतिघामिथः ॥ ६३ ॥
sargādyā mṛtajīvānāṃ sarvatraivāṅguleṅgule ,
asaṃkhyāḥ santyasaṃkhyānāmadṛśyāpratighāmithaḥ 63
63. sargādyāḥ mṛtajīvānām sarvatra eva aṅgule aṅgule |
asaṅkhyāḥ santi asaṅkhyānām adṛśyāḥ apratighāḥ mithaḥ ||
63. mṛtajīvānām asaṅkhyāḥ sargādyāḥ sarvatra eva aṅgule
aṅgule santi asaṅkhyānām adṛśyāḥ apratighāḥ mithaḥ
63. Everywhere, at every inch, there are countless realms (sarga) and other such phenomena belonging to deceased beings. These are invisible and mutually unobstructed to one another, even to countless other such entities.
अन्योन्यं सिद्धलोकास्ते स्वं यत्र प्राप्य संगताः ।
परस्परं न पश्यन्ति मिथः प्रोता अपि स्थिताः ॥ ६४ ॥
anyonyaṃ siddhalokāste svaṃ yatra prāpya saṃgatāḥ ,
parasparaṃ na paśyanti mithaḥ protā api sthitāḥ 64
64. anyonyam siddhalokāḥ te svam yatra prāpya saṅgatāḥ |
parasparam na paśyanti mithaḥ protāḥ api sthitāḥ ||
64. te siddhalokāḥ yatra svam prāpya saṅgatāḥ,
parasparam na paśyanti,
mithaḥ protāḥ api sthitāḥ
64. These realms of perfected beings (siddhaloka), where they attain their own (nature or state) and are interconnected, do not perceive one another, even though they exist interwoven with each other.
भवत्याकाश एवैषा दृश्यश्रीर्गगनात्मिका ।
अनन्यदृष्टा चिद्रूपा स्वप्नवत्स्वात्मद्रष्टृका ॥ ६५ ॥
bhavatyākāśa evaiṣā dṛśyaśrīrgaganātmikā ,
ananyadṛṣṭā cidrūpā svapnavatsvātmadraṣṭṛkā 65
65. bhavati ākāśe eva eṣā dṛśyaśrīḥ gaganātmakā |
ananyadṛṣṭā citrūpā svapnavat svātmadraṣṭṛkā ||
65. eṣā gaganātmakā dṛśyaśrīḥ ākāśe eva bhavati
ananyadṛṣṭā citrūpā svapnavat svātmadraṣṭṛkā
65. This visible splendor (dṛśyaśrī), whose nature is ethereal, manifests only within space (ākāśa). It is seen by no other, its essence is consciousness (cit-rūpa), and it is perceived by its own Self (ātman) as if in a dream.
एषा हि संपरिज्ञाता तिष्ठत्यपि यथास्थितम् ।
भामात्ररूपनिर्वाणा निशान्ताऽप्रतिभाकृतिः ॥ ६६ ॥
eṣā hi saṃparijñātā tiṣṭhatyapi yathāsthitam ,
bhāmātrarūpanirvāṇā niśāntā'pratibhākṛtiḥ 66
66. eṣā hi saṃparijñātā tiṣṭhati api yathāsthitam
bhāmātrarūpanirvāṇā niśāntā apratibhākṛtiḥ
66. eṣā hi saṃparijñātā yathāsthitam api tiṣṭhati
bhāmātrarūpanirvāṇā niśāntā apratibhākṛtiḥ
66. Indeed, this [ultimate reality], when fully comprehended, remains just as it is. Its very form is a mere appearance that ultimately ceases (nirvāṇa), it is tranquil, and its nature is non-manifesting.
शान्ताशेषविशेषात्म यथास्थितमवस्थितम् ।
सदसद्वा जगज्जालं परिज्ञानेन शाम्यति ॥ ६७ ॥
śāntāśeṣaviśeṣātma yathāsthitamavasthitam ,
sadasadvā jagajjālaṃ parijñānena śāmyati 67
67. śāntāśeṣaviśeṣātman yathāsthitam avasthitam
sat asat vā jagajjālam parijñānena śāmyati
67. parijñānena jagajjālam sat asat vā
śāntāśeṣaviśeṣātman yathāsthitam avasthitam śāmyati
67. By means of complete understanding, the net of the world (jagat), whether real or unreal, which exists in its natural state, and whose essence (ātman) is the cessation of all remaining distinctions, becomes tranquil.
यथाब्धिजलबिन्दूनां क्षणविश्लेषसंगमम् ।
चिदणूनां तथा ब्रह्म वारिधौ स्फुरतां मिथः ॥ ६८ ॥
yathābdhijalabindūnāṃ kṣaṇaviśleṣasaṃgamam ,
cidaṇūnāṃ tathā brahma vāridhau sphuratāṃ mithaḥ 68
68. yathā abdhijalabindūnām kṣaṇaviśleṣasaṅgamam
cidaṇūnām tathā brahma vāridhau sphuratām mithaḥ
68. yathā abdhijalabindūnām kṣaṇaviśleṣasaṅgamam
tathā cidaṇūnām brahma vāridhau mithaḥ sphuratām
68. Just as there is momentary separation and reunion of drops of ocean water, similarly, there is a mutual throbbing of conscious particles (cid-aṇu) within the ocean-like Brahman (brahman).
स्वप्नवद्भाति सर्गश्रीः सर्गादौ चिन्नभोमयी ।
अतः सर्वमिदं ब्रह्म शान्तमित्युपपद्यते ॥ ६९ ॥
svapnavadbhāti sargaśrīḥ sargādau cinnabhomayī ,
ataḥ sarvamidaṃ brahma śāntamityupapadyate 69
69. svapnavat bhāti sargaśrīḥ sargādau cinnabhomayī
ataḥ sarvam idam brahma śāntam iti upapadyate
69. sargādau cinnabhomayī sargaśrīḥ svapnavat bhāti
ataḥ idam sarvam śāntam brahma iti upapadyate
69. At the beginning of creation, the glory of the universe, consisting of the ether of consciousness, appears like a dream. Therefore, it is established that all this is tranquil Brahman (brahman).
दृष्टान्यनन्तविभवानि मया जगन्ति भुक्तानि कार्यपरिणामविजृम्भितानि ।
भ्रान्ता दिशो दश बहूनि युगानि यावज्ज्ञानादृते क्षयमुपैति न दृश्यदोषः ॥ ७० ॥
dṛṣṭānyanantavibhavāni mayā jaganti bhuktāni kāryapariṇāmavijṛmbhitāni ,
bhrāntā diśo daśa bahūni yugāni yāvajjñānādṛte kṣayamupaiti na dṛśyadoṣaḥ 70
70. dṛṣṭāni anantavibhavāni mayā jaganti
bhuktāni kāryapariṇāmavijṛmbhitāni
bhrāntāḥ diśaḥ daśa bahūni yugāni yāvat
jñānāt ṛte kṣayam upaiti na dṛśyadoṣaḥ
70. mayā anantavibhavāni jaganti dṛṣṭāni
kāryapariṇāmavijṛmbhitāni bhuktāni daśa
diśaḥ bahūni yugāni yāvat bhrāntāḥ
jñānāt ṛte dṛśyadoṣaḥ kṣayam na upaiti
70. I have seen innumerable worlds (jaganti) with endless splendors, and I have experienced the various manifestations (vijṛmbhitāni) that arise from the consequences of actions (karma). I have wandered through the ten directions for many eons. Yet, without true knowledge, the fault of perceived reality (dṛśyadoṣaḥ) does not diminish.

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 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 (current chapter) 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