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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-45

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श्रीवसिष्ठ उवाच ।
इति विश्रान्तवानेष मनोहरिणकोऽरिहन् ।
तत्रैव रतिमायाति न याति विटपान्तरम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti viśrāntavāneṣa manohariṇako'rihan ,
tatraiva ratimāyāti na yāti viṭapāntaram 1
1. śrīvasiṣṭha uvāca iti viśrāntavān eṣaḥ manohariṇakaḥ
arihan tatra eva ratim āyāti na yāti viṭapāntaram
1. śrīvasiṣṭha uvāca: arihan,
eṣaḥ manohariṇakaḥ iti viśrāntavān tatra eva ratim āyāti,
viṭapāntaram na yāti
1. Śrī Vasiṣṭha said: O destroyer of enemies, this mind-deer (manohariṇaka), having thus found rest, delights in that very place (of tranquility) and does not go to another branch.
एतावताथ कालेन स विवेकद्रुमः फलम् ।
अन्तस्थं परमार्थात्म शनैः प्रकटयत्यलम् ॥ २ ॥
etāvatātha kālena sa vivekadrumaḥ phalam ,
antasthaṃ paramārthātma śanaiḥ prakaṭayatyalam 2
2. etāvatā atha kālena saḥ vivekadrumaḥ phalam
antastham paramārthātma śanaiḥ prakaṭayati alam
2. atha etāvatā kālena saḥ vivekadrumaḥ antastham
paramārthātma phalam śanaiḥ alam prakaṭayati
2. Then, over this period of time, that tree of discernment (viveka) slowly and fully reveals its fruit, which is the inner ultimate reality (paramārthātman).
ध्यानद्रुमफलं पुण्यौ तदसौ स्वमनोमृगः ।
अधःस्थितः प्रान्तगतं तस्य पश्यति सत्तरोः ॥ ३ ॥
dhyānadrumaphalaṃ puṇyau tadasau svamanomṛgaḥ ,
adhaḥsthitaḥ prāntagataṃ tasya paśyati sattaroḥ 3
3. dhyānadrumaphalam puṇyau tat asau svamanomṛgaḥ
adhaḥsthitaḥ prāntagatam tasya paśyati sattaroḥ
3. tat asau svamanomṛgaḥ adhaḥsthitaḥ tasya sattaroḥ
prāntagatam dhyānadrumaphalam puṇyau paśyati
3. The fruit of the meditation tree (dhyāna) is recognized as two pure essences (puṇyau). Thus, that mind-deer (manomṛga) of his, situated below, observes the fruit located at the edge of that good tree.
आरोहति नरो वृक्षं तदास्वादयितुं फलम् ।
अन्यवर्गपरित्यागो वितताध्यवसायवान् ॥ ४ ॥
ārohati naro vṛkṣaṃ tadāsvādayituṃ phalam ,
anyavargaparityāgo vitatādhyavasāyavān 4
4. ārohati naraḥ vṛkṣam tat āsvādayitum phalam
anyavargaparityāgaḥ vitatādhyavasāyavān
4. naraḥ vṛkṣam tat phalam āsvādayitum ārohati
anyavargaparityāgaḥ vitatādhyavasāyavān (asti)
4. A person climbs the tree to taste its fruit. (This person is characterized by) the renunciation of other categories of objects and possesses extensive determination.
विवेकवृक्षपान्नाम वृत्तीस्त्यजति भूगताः ।
उन्नतं पदमासाद्य भूयो नाधः समीहते ॥ ५ ॥
vivekavṛkṣapānnāma vṛttīstyajati bhūgatāḥ ,
unnataṃ padamāsādya bhūyo nādhaḥ samīhate 5
5. vivekavṛkṣapāḥ nāma vṛttīḥ tyajati bhūgatāḥ
unnatam padam āsādya bhūyaḥ na adhaḥ samīhate
5. vivekavṛkṣapāḥ nāma bhūgatāḥ vṛttīḥ tyajati
unnatam padam āsādya bhūyaḥ adhaḥ na samīhate
5. Indeed, the one who cultivates the tree of discernment (viveka) abandons all mundane activities. Having attained an elevated state, he no longer strives for anything lower.
तेनोत्तमफलार्थेन संस्कारान्प्राक्तनानसौ ।
विवेकपादपारूढस्त्यजत्यहिरिव त्वचम् ॥ ६ ॥
tenottamaphalārthena saṃskārānprāktanānasau ,
vivekapādapārūḍhastyajatyahiriva tvacam 6
6. tena uttamaphalārthena saṃskārān prāktanān asau
vivekapādapārūḍhaḥ tyajati ahiḥ iva tvacam
6. asau uttamaphalārthena vivekapādapārūḍhaḥ
prāktanān saṃskārān ahiḥ iva tvacam tyajati
6. That person, desiring the supreme outcome, having ascended the tree of discernment, casts off his past latent tendencies (saṃskāra) just as a snake sheds its skin.
हसत्युच्चैः पदारूढमात्मानभवलोकयन् ।
एतावन्तमहं कालं कृपणः कोऽभवं त्विति ॥ ७ ॥
hasatyuccaiḥ padārūḍhamātmānabhavalokayan ,
etāvantamahaṃ kālaṃ kṛpaṇaḥ ko'bhavaṃ tviti 7
7. hasati uccaiḥ pada ārūḍham ātmānam avalokayan
etāvantam aham kālam kṛpaṇaḥ kaḥ abhavam tu iti
7. uccaiḥ hasati pada ārūḍham ātmānam avalokayan
aham etāvantam kālam kṛpaṇaḥ kaḥ abhavam tu iti
7. Observing his self (ātman) having attained a high state, he laughs loudly, thinking, 'For such a long time, what a pitiable person I truly was!'
करुणादिषु तेष्वस्य भ्रमञ्छाखान्तरेषु सः ।
लोभव्यालमधः कुर्वन्सम्राडिव विराजते ॥ ८ ॥
karuṇādiṣu teṣvasya bhramañchākhāntareṣu saḥ ,
lobhavyālamadhaḥ kurvansamrāḍiva virājate 8
8. karuṇādiṣu teṣu asya bhraman śākhāntareṣu saḥ
lobhavyālam adhaḥ kurvan samrāṭ iva virājate
8. saḥ asya karuṇādiṣu teṣu śākhāntareṣu bhraman
lobhavyālam adhaḥ kurvan samrāṭ iva virājate
8. He, moving among his various virtuous branches such as compassion, subjugating the serpent of avarice (lobha), shines forth like an emperor.
हृदयेन्दोर्गलश्रेणी दुःखाब्जतिमिरावलिः ।
कृष्णायःशृङ्खलातृष्णा दिनानुदिनमुज्झति ॥ ९ ॥
hṛdayendorgalaśreṇī duḥkhābjatimirāvaliḥ ,
kṛṣṇāyaḥśṛṅkhalātṛṣṇā dinānudinamujjhati 9
9. hṛdayendoḥ galaśreṇī duḥkhābjatimirāvaliḥ
kṛṣṇāyaḥśṛṅkhalātṛṣṇā dinānudinam ujjhati
9. hṛdayendoḥ galaśreṇī,
duḥkhābjatimirāvaliḥ,
kṛṣṇāyaḥśṛṅkhalātṛṣṇā ca dinānudinam ujjhati
9. Day by day, the current of emotions from the moon-like heart, the pervasive darkness of the sorrow-lotus, and the craving (tṛṣṇā) that is a black iron chain, all vanish.
उपेक्षते न संप्राप्तं नाप्राप्तमभिवाञ्छति ।
सोमसौम्यो भवत्यन्तः शीतलः सर्ववृत्तिषु ॥ १० ॥
upekṣate na saṃprāptaṃ nāprāptamabhivāñchati ,
somasaumyo bhavatyantaḥ śītalaḥ sarvavṛttiṣu 10
10. upekṣate na samprāptam na aprāptam abhivāñchati
somasaumyaḥ bhavati antaḥ śītalaḥ sarvavṛttiṣu
10. na samprāptam upekṣate na aprāptam abhivāñchati
antaḥ somasaumyaḥ śītalaḥ sarvavṛttiṣu bhavati
10. He neither disregards what has been obtained nor desires what has not been obtained. His inner self (ātman) becomes gentle like the moon and calm amidst all mental activities.
शास्त्रार्थपल्लवेष्वेव निषण्णात्मावतिष्ठते ।
उन्नतावनता याता अधः पश्यञ्जगद्गतीः ॥ ११ ॥
śāstrārthapallaveṣveva niṣaṇṇātmāvatiṣṭhate ,
unnatāvanatā yātā adhaḥ paśyañjagadgatīḥ 11
11. śāstrārthapallaveṣu eva niṣaṇṇātmā avatiṣṭhate
unnatāvanatāḥ yātāḥ adhaḥ paśyan jagadgatīḥ
11. niṣaṇṇātmā śāstrārthapallaveṣu eva avatiṣṭhate
adhaḥ unnatāvanatāḥ yātāḥ jagadgatīḥ paśyan
11. His inner self (ātman) remains fixed solely on the intricate details of scriptural meanings. He observes the world's fluctuating courses (jagadgatīḥ) - its ups and downs - from a detached perspective.
भीमद्रुमलतोत्कीर्णपुष्पप्रकरदन्तुराः ।
प्राक्तनीः स्वाः स्थलीः पश्यन्हसत्यन्तर्वराकताम् ॥ १२ ॥
bhīmadrumalatotkīrṇapuṣpaprakaradanturāḥ ,
prāktanīḥ svāḥ sthalīḥ paśyanhasatyantarvarākatām 12
12. bhīmadrumalatotkīrṇapuṣpaprakaradanturāḥ prāktanīḥ
svāḥ sthalīḥ paśyan hasati antaḥ varākatām
12. antaḥ varākatām hasati prāktanīḥ svāḥ
bhīmadrumalatotkīrṇapuṣpaprakaradanturāḥ sthalīḥ paśyan
12. Observing his own past circumstances (sthalīḥ), which were as wild and formidable as lands bristling with masses of flowers scattered by dreadful trees and creepers, he laughs inwardly at their wretchedness.
तेषु तत्स्कन्धदेशेषु तथोड्डीनविडीनया ।
हारिण्या विहरञ्जात्या राजेव परिराजते ॥ १३ ॥
teṣu tatskandhadeśeṣu tathoḍḍīnaviḍīnayā ,
hāriṇyā viharañjātyā rājeva parirājate 13
13. teṣu tatskandhadeśeṣu tathā uḍḍīnaviḍīnayā
hāriṇyā viharan jātyā rājā iva parirājate
13. teṣu tatskandhadeśeṣu tathā hāriṇyā
uḍḍīnaviḍīnayā jātyā viharan rājā iva parirājate
13. Dwelling in those tree-branch regions, moving about with charming ascents and descents, he shines forth by his very nature (jāti) like a king.
पुत्रदारसमग्राणि मित्राणि च धनानि च ।
जन्मान्तरकृतानीव स्वप्नजानीव पश्यति ॥ १४ ॥
putradārasamagrāṇi mitrāṇi ca dhanāni ca ,
janmāntarakṛtānīva svapnajānīva paśyati 14
14. putradārasamagrāṇi mitrāṇi ca dhanāni ca
janmāntarakṛtāni iva svapnajāni iva paśyati
14. putradārasamagrāṇi mitrāṇi ca dhanāni ca
janmāntarakṛtāni iva svapnajāni iva paśyati
14. He perceives possessions like sons and wives, friends, and wealth as if they were acquired in a previous birth or originated in a dream.
रागद्वेषभयोन्मादमानमोहमहत्तया ।
नटस्येवास्य दृश्यन्ते शीतलामलचेतसः ॥ १५ ॥
rāgadveṣabhayonmādamānamohamahattayā ,
naṭasyevāsya dṛśyante śītalāmalacetasaḥ 15
15. rāgadveṣabhayonmādamānamohamahattayā
naṭasya iva asya dṛśyante śītalāmalacetasaḥ
15. asya śītalāmalacetasaḥ
rāgadveṣabhayonmādamānamohamahattayā naṭasya iva dṛśyante
15. For this individual, whose mind is tranquil and pure, the significant manifestations of attachment, aversion, fear, madness, pride, and delusion are merely perceived, as if by an actor.
उन्मत्तचेष्टिताकारा हसत्यपि पुरोगताः ।
तरङ्गभङ्गुराधाराः संसारसरितो गतीः ॥ १६ ॥
unmattaceṣṭitākārā hasatyapi purogatāḥ ,
taraṅgabhaṅgurādhārāḥ saṃsārasarito gatīḥ 16
16. unmattaceṣṭitākārāḥ hasati api puragatāḥ
taraṅgabhaṅgurādhārāḥ saṃsārasaritaḥ gatīḥ
16. saḥ saṃsārasaritaḥ gatīḥ unmattaceṣṭitākārāḥ
puragatāḥ taraṅgabhaṅgurādhārāḥ api hasati
16. He even laughs at the aspects of the river of transmigration (saṃsāra) that appear before him, whose forms resemble the actions of a madman and whose foundations are as fragile as waves.
न स चेतयते काश्चिल्लोकदारधनैषणाः ।
अपूर्वपदविश्रान्तो जीवन्नेव यथा शवः ॥ १७ ॥
na sa cetayate kāścillokadāradhanaiṣaṇāḥ ,
apūrvapadaviśrānto jīvanneva yathā śavaḥ 17
17. na saḥ cetayate kāścit lokadāradhanaiṣaṇāḥ
apūrvapadaviśrāntaḥ jīvan eva yathā śavaḥ
17. saḥ apūrvapadaviśrāntaḥ jīvan eva yathā
śavaḥ kāścit lokadāradhanaiṣaṇāḥ na cetayate
17. Resting in an unprecedented state, he (the tranquil one) does not experience any worldly desires, such as those for realms, wives, or wealth; indeed, he is like a corpse even while living.
केवलं केवले शुद्धे बोधात्मनि महोन्नते ।
दत्तदृष्टिः फले तस्मिन्परं समधिरोहति ॥ १८ ॥
kevalaṃ kevale śuddhe bodhātmani mahonnate ,
dattadṛṣṭiḥ phale tasminparaṃ samadhirohati 18
18. kevalam kevale śuddhe bodhātmani mahonnate
dattadṛṣṭiḥ phale tasmin param samadhirohati
18. dattadṛṣṭiḥ kevale śuddhe mahonnate bodhātmani
tasmin phale kevalam param samadhirohati
18. One whose gaze is fixed solely on that pure, supremely elevated self (ātman) of knowledge attains the highest goal.
स्मृत्वा स्मृत्वापदः पूर्व संतोषामृतपोषितः ।
अर्थानामप्यनर्थानां नाशेषु परितुष्यति ॥ १९ ॥
smṛtvā smṛtvāpadaḥ pūrva saṃtoṣāmṛtapoṣitaḥ ,
arthānāmapyanarthānāṃ nāśeṣu parituṣyati 19
19. smṛtvā smṛtvā āpadaḥ pūrvam saṃtoṣāmṛtapoṣitaḥ
arthānām api anarthānām na āśeṣu parituṣyati
19. pūrvam āpadaḥ smṛtvā smṛtvā saṃtoṣāmṛtapoṣitaḥ
arthānām api anarthānām āśeṣu na parituṣyati
19. Repeatedly recalling past misfortunes, and nourished by the nectar of contentment, such a person finds no complete satisfaction either in favorable circumstances or in adversities.
व्यवहारेषु कार्येषु भोगसंपादकेष्वपि ।
परमुद्वेगमायाति सनिद्र इव बोधितः ॥ २० ॥
vyavahāreṣu kāryeṣu bhogasaṃpādakeṣvapi ,
paramudvegamāyāti sanidra iva bodhitaḥ 20
20. vyavahāreṣu kāryeṣu bhogasaṃpādakeṣu api
param udvegam āyāti sanidraḥ iva bodhitaḥ
20. vyavahāreṣu kāryeṣu bhogasaṃpādakeṣu api
param udvegam āyāti bodhitaḥ sanidraḥ iva
20. In affairs and duties, even in those that lead to enjoyment, one experiences great agitation, like someone abruptly awakened from sleep.
दीर्घाध्यग इवोदारामनारतमबाधिताम् ।
चिरं मौर्ख्यश्रमाक्रान्तो विश्रान्तिमभिवाञ्छति ॥ २१ ॥
dīrghādhyaga ivodārāmanāratamabādhitām ,
ciraṃ maurkhyaśramākrānto viśrāntimabhivāñchati 21
21. dīrghādhyagaḥ iva udārām anāratam abādhitām
ciram maurkhyaśramākrāntaḥ viśrāntim abhivāñchati
21. ciram maurkhyaśramākrāntaḥ dīrghādhyagaḥ iva
udārām anāratam abādhitām viśrāntim abhivāñchati
21. Like a long-distance traveler, one who has been afflicted by prolonged foolishness and weariness ardently desires noble, uninterrupted, and undisturbed rest.
निःश्वासबोधितोऽप्यग्निरनिन्धन इवात्मनि ।
श्वासमात्रसमोऽप्यन्तरतिष्ठन्नेव शाम्यति ॥ २२ ॥
niḥśvāsabodhito'pyagniranindhana ivātmani ,
śvāsamātrasamo'pyantaratiṣṭhanneva śāmyati 22
22. niḥśvāsabodhitaḥ api agniḥ anindhanaḥ iva ātmani |
śvāsamātrasamaḥ api antaḥ atiṣṭhan eva śāmyati ||
22. agniḥ niḥśvāsabodhitaḥ api ātmani anindhanaḥ iva
antaḥ śāmyati eva śvāsamātrasamaḥ api atiṣṭhan
22. Just as a fire, even if kindled by a mere breath, subsides within the self (ātman) as if it were without fuel, so too does it become completely pacified internally, even though it is merely a breath-like impulse and does not settle.
आपतन्तीं बलादेव पदार्थेष्वरतिं शनैः ।
न शक्नोति निराकर्तुं दृष्टिमत्र च्युतामिव ॥ २३ ॥
āpatantīṃ balādeva padārtheṣvaratiṃ śanaiḥ ,
na śaknoti nirākartuṃ dṛṣṭimatra cyutāmiva 23
23. āpatantīm balāt eva padārtheṣu aratim śanaiḥ |
na śaknoti nirākartum dṛṣṭim atra cyutām iva ||
23. padārtheṣu balāt eva śanaiḥ āpatantīm aratim
atra cyutām dṛṣṭim iva nirākartum na śaknoti
23. One is unable to repel the aversion (arati) that gradually settles upon objects of the senses, as if by some inherent force, similar to how one cannot easily withdraw a gaze that has once strayed.
तां महापदवीं गच्छन्परमार्थफलप्रदाम् ।
भूमिकामप्युपायाति वचसामप्यगोचराम् ॥ २४ ॥
tāṃ mahāpadavīṃ gacchanparamārthaphalapradām ,
bhūmikāmapyupāyāti vacasāmapyagocarām 24
24. tām mahāpadavīm gacchan paramārthaphalapradām
| bhūmikām api upāyāti vacasām api agocarām ||
24. paramārthaphalapradām tām mahāpadavīm gacchan
vacasām api agocarām bhūmikām api upāyāti
24. Attaining that great path which bestows the fruit of ultimate reality (paramārtha), one also reaches a stage (bhūmikā) that is beyond the grasp of even words.
कुतोऽप्यचेष्टितेष्वेव संप्राप्तेषु विधेर्वशात् ।
भोगेष्वरतिमायाति पान्थो मरुमहीष्विव ॥ २५ ॥
kuto'pyaceṣṭiteṣveva saṃprāpteṣu vidhervaśāt ,
bhogeṣvaratimāyāti pāntho marumahīṣviva 25
25. kutaḥ api aceṣṭiteṣu eva samprāpteṣu vidheḥ vaśāt
| bhogeṣu aratim āyāti pānthaḥ marumahīṣu iva ||
25. pānthaḥ marumahīṣu iva kutaḥ api aceṣṭiteṣu eva
vidheḥ vaśāt samprāpteṣu bhogeṣu aratim āyāti
25. Aversion (arati) arises regarding worldly experiences (bhoga) that are obtained spontaneously, without personal effort, by the power of natural law (vidhi), just as a traveler experiences aversion in barren desert lands.
घूर्णः क्षीण इवानन्दी सुप्तः संसारवृत्तिषु ।
अन्तःपूर्णमना मौनी कामपि स्थितिमृच्छति ॥ २६ ॥
ghūrṇaḥ kṣīṇa ivānandī suptaḥ saṃsāravṛttiṣu ,
antaḥpūrṇamanā maunī kāmapi sthitimṛcchati 26
26. ghūrṇaḥ kṣīṇaḥ iva ānandī suptaḥ saṃsāravṛttiṣu
antaḥpūrṇamanāḥ maunī kām api sthitim ṛcchati
26. ānandī ghūrṇaḥ kṣīṇaḥ iva saṃsāravṛttiṣu suptaḥ
antaḥpūrṇamanāḥ maunī kām api sthitim ṛcchati
26. A joyful one, as if disengaged (kṣīṇaḥ) from the dizzying (ghūrṇaḥ) activities of worldly existence (saṃsāra), and indeed asleep to them, yet inwardly full-minded and silent (maunī), attains a certain state.
स तादृग्रूपतामेत्य परमार्थफलस्य तत् ।
क्रमान्निकटमाप्नोति खगोऽगपदवीमिव ॥ २७ ॥
sa tādṛgrūpatāmetya paramārthaphalasya tat ,
kramānnikaṭamāpnoti khago'gapadavīmiva 27
27. saḥ tādṛgrūpatām etya paramārthaphalasya tat
kramāt nikaṭam āpnoti khagaḥ agapadavīm iva
27. saḥ etya tādṛgrūpatām tat paramārthaphalasya
kramāt nikaṭam āpnoti khagaḥ agapadavīm iva
27. He, having attained such a nature, gradually approaches the fruit of that ultimate reality (paramārtha), just as a bird reaches the summit of a mountain.
ततस्तदखिलां बुद्धिं विहाय वियता समः ।
गृह्णात्यथास्वादयति भुङ्क्तेऽथ परितृप्यति ॥ २८ ॥
tatastadakhilāṃ buddhiṃ vihāya viyatā samaḥ ,
gṛhṇātyathāsvādayati bhuṅkte'tha paritṛpyati 28
28. tataḥ tat akhilām buddhim vihāya viyatā samaḥ
gṛhṇāti atha āsvādayati bhuṅkte atha paritṛpyati
28. tataḥ tat akhilām buddhim vihāya viyatā samaḥ
gṛhṇāti atha āsvādayati bhuṅkte atha paritṛpyati
28. Thereafter, abandoning the entire (worldly) intellect (buddhi), and becoming like infinite space (viyat), he directly grasps, savors, experiences, and ultimately becomes perfectly satisfied.
संकल्पार्थपरित्यागाद्दिनानुदिनमातता ।
शुद्धस्वभावविश्रान्तिः परमार्थाप्तिरुच्यते ॥ २९ ॥
saṃkalpārthaparityāgāddinānudinamātatā ,
śuddhasvabhāvaviśrāntiḥ paramārthāptirucyate 29
29. saṃkalpārthaparityāgāt dinānudinam ātatā
śuddhasvabhāvaviśrāntiḥ paramārthāptiḥ ucyate
29. saṃkalpārthaparityāgāt dinānudinam ātatā
śuddhasvabhāvaviśrāntiḥ paramārthāptiḥ ucyate
29. The attainment of ultimate reality (paramārtha) is described as the repose in one's pure intrinsic nature (dharma) which, expanding day by day from the renunciation of all objects of will (saṃkalpa), becomes pervasive.
भेदबुद्धिर्विलीनार्थाऽभेद एवावशिष्यते ।
शुद्धमेकमनाद्यन्तं तद्ब्रह्मेति विदुर्बुधाः ॥ ३० ॥
bhedabuddhirvilīnārthā'bheda evāvaśiṣyate ,
śuddhamekamanādyantaṃ tadbrahmeti vidurbudhāḥ 30
30. bhedabuddhiḥ vilīnārthā abhedaḥ eva avaśiṣyate
śuddham ekam anādyantam tat brahma iti viduḥ budhāḥ
30. भेदबुद्धिः विलीनार्था अभेदः एव अवशिष्यते बुधाः
तत् शुद्धम् एकम् अनाद्यन्तम् ब्रह्म इति विदुः
30. When the sense of duality (bhedabuddhi) whose purpose has dissolved, only non-duality remains. The enlightened understand that to be the pure, singular, without beginning or end ultimate reality (brahman).
लोकैषणाविरक्तेन त्यक्तदारैषणेन च ।
धनैषणाविमुक्तेन तस्मिन्विश्रम्यते पदे ॥ ३१ ॥
lokaiṣaṇāviraktena tyaktadāraiṣaṇena ca ,
dhanaiṣaṇāvimuktena tasminviśramyate pade 31
31. lokaiṣaṇāviraktena tyaktadāraiṣaṇena ca
dhanaiṣaṇāvimuktena tasmin viśramyate pade
31. लोकैषणाविरक्तेन च त्यक्तदारैषणेन
धनैषणाविमुक्तेन तस्मिन् पदे विश्रम्यते
31. Rest is found in that state by one who is dispassionate regarding worldly desires (lokaiṣaṇā), who has renounced the desire for a spouse (dāraiṣaṇā), and who is free from the desire for wealth (dhanaiṣaṇā).
परेण परिणामेन मिथश्चित्परमार्थयोः ।
तापेन हिमलेखेव भेदबुद्धिर्विलीयते ॥ ३२ ॥
pareṇa pariṇāmena mithaścitparamārthayoḥ ,
tāpena himalekheva bhedabuddhirvilīyate 32
32. pareṇa pariṇāmena mithaḥ citparamārthayoḥ
tāpena himalekhā iva bhedabuddhiḥ vilīyate
32. चित्परमार्थयोः मिथः परेण परिणामेन
तापेन हिमलेखा इव भेदबुद्धिः विलीयते
32. The sense of duality (bhedabuddhi) dissolves just like a layer of frost melts away due to heat, by means of the supreme transformation and the mutual relationship between consciousness (cit) and ultimate reality (paramārtha).
तज्ज्ञस्याकृष्टमुक्तस्य स्वभावेषूपमां विना ।
स्थितिः स्रग्दामकस्येव न संभवति काचन ॥ ३३ ॥
tajjñasyākṛṣṭamuktasya svabhāveṣūpamāṃ vinā ,
sthitiḥ sragdāmakasyeva na saṃbhavati kācana 33
33. tajjñasya ākṛṣṭamuktasya svabhāveṣu upamām vinā
sthitiḥ sragdāmakasya iva na saṃbhavati kācana
33. तज्ज्ञस्य आकृष्टमुक्तस्य स्वभावेषु उपमाम्
विना काचन स्थितिः स्रग्दामकस्य इव न संभवति
33. For the knower of that (brahman), who is drawn to truth and liberated, no particular state of being in their intrinsic natures can exist without a comparison, just as it is for a garland.
यथाऽप्रकटिताङ्गान्तःसंस्थिता शालभञ्जिका ।
न सती नासती स्तम्भे तथा विश्वस्थितिः परे ॥ ३४ ॥
yathā'prakaṭitāṅgāntaḥsaṃsthitā śālabhañjikā ,
na satī nāsatī stambhe tathā viśvasthitiḥ pare 34
34. yathā aprakaṭitāṅgāntaḥsaṃsthitā śālabhañjikā na
satī na asatī stambhe tathā viśvasthitiḥ pare
34. yathā aprakaṭitāṅgāntaḥsaṃsthitā śālabhañjikā stambhe na satī na asatī,
tathā viśvasthitiḥ pare
34. Just as a sculpture, with its forms unrevealed, existing within a pillar, is neither fully existent nor non-existent in the pillar, so too is the state of the universe in the Supreme (brahman).
ध्यानं न शक्यते कर्तुं न चैतदुपयुज्यते ।
अबोधेन विबुद्धस्तु स्वयमत्रैव तिष्ठति ॥ ३५ ॥
dhyānaṃ na śakyate kartuṃ na caitadupayujyate ,
abodhena vibuddhastu svayamatraiva tiṣṭhati 35
35. dhyānam na śakyate kartum na ca etat upayujyate
abodhena vibuddhaḥ tu svayam atra eva tiṣṭhati
35. dhyānam na śakyate kartum,
ca na etat upayujyate.
tu vibuddhaḥ abodhena svayam atra eva tiṣṭhati.
35. Meditation (dhyāna) cannot be performed, nor is it truly useful. For the awakened one, free from ignorance, remains spontaneously in this very state.
आत्यन्तिकी विरसता यस्य दृश्येषु दृश्यते ।
स बुद्धो ना प्रबुद्धस्य दृश्यत्यागे हि शक्तता ॥ ३६ ॥
ātyantikī virasatā yasya dṛśyeṣu dṛśyate ,
sa buddho nā prabuddhasya dṛśyatyāge hi śaktatā 36
36. ātyantikī virasatā yasya dṛśyeṣu dṛśyate saḥ
buddhaḥ na aprabuddhasya dṛśyatyāge hi śaktatā
36. yasya dṛśyeṣu ātyantikī virasatā dṛśyate,
saḥ buddhaḥ.
hi aprabuddhasya dṛśyatyāge na śaktatā.
36. He in whom ultimate disinterest (virasatā) is seen towards all perceived objects (dṛśya) is truly awakened. Indeed, the unawakened person does not possess the capacity to abandon these perceived objects.
दृश्यस्य बोधताबोधो यो बोधादपरिक्षयः ।
स समाधानशब्देन प्रोच्यते सुसमाहितेः ॥ ३७ ॥
dṛśyasya bodhatābodho yo bodhādaparikṣayaḥ ,
sa samādhānaśabdena procyate susamāhiteḥ 37
37. dṛśyasya bodhatā abodhaḥ yaḥ bodhāt aparikṣayaḥ
saḥ samādhānaśabdena procyate susasamāhiteḥ
37. dṛśyasya bodhatā abodhaḥ yaḥ bodhāt aparikṣayaḥ,
saḥ susasamāhiteḥ samādhānaśabdena procyate.
37. The understanding (bodha) of the unreality of the perceived world (dṛśya), which is imperishable through true knowledge, is declared by the term "samādhāna" for the perfectly concentrated (susasamāhita) one.
द्रष्टृदृश्यैकतारूपः प्रत्ययो मनसो यदा ।
स तदेकसमाधाने तदा विश्राम्यति स्वयम् ॥ ३८ ॥
draṣṭṛdṛśyaikatārūpaḥ pratyayo manaso yadā ,
sa tadekasamādhāne tadā viśrāmyati svayam 38
38. draṣṭṛdṛśyaikatarūpaḥ pratyayaḥ manasaḥ yadā
saḥ tat ekasamādhāne tadā viśrāmyati svayam
38. yadā manasaḥ pratyayaḥ draṣṭṛdṛśyaikatarūpaḥ,
tadā saḥ tat ekasamādhāne svayam viśrāmyati.
38. When the mind's perception takes the form of the unity between the perceiver and the perceived, then that perception naturally comes to rest through concentration (samādhi) on that single unity.
स्वभावो दृश्यवैरस्यमेव तत्त्वविदो निजः ।
दृश्यस्पन्दनमेवाहुरतत्त्वज्ञत्वमुत्तमाः ॥ ३९ ॥
svabhāvo dṛśyavairasyameva tattvavido nijaḥ ,
dṛśyaspandanamevāhuratattvajñatvamuttamāḥ 39
39. svabhāvaḥ dṛśyavairasyam eva tattvavidaḥ nijaḥ
dṛśyaspandanam eva āhuḥ atattvajñatvam uttamāḥ
39. tattvavidaḥ nijaḥ svabhāvaḥ dṛśyavairasyam eva.
uttamāḥ dṛśyaspandanam eva atattvajñatvam āhuḥ.
39. The intrinsic nature (svabhāva) of a knower of reality (tattvavit) is indeed an aversion to objects (dṛśya). The wise (uttamāḥ) declare that the agitation caused by objects (dṛśya) is precisely the state of not knowing reality (atattvajñatvam).
अतज्ज्ञायैव विषयाः स्वदन्ते न तु तद्विदः ।
न हि पीतामृतायान्तः स्वदते कटु काञ्जिकम् ॥ ४० ॥
atajjñāyaiva viṣayāḥ svadante na tu tadvidaḥ ,
na hi pītāmṛtāyāntaḥ svadate kaṭu kāñjikam 40
40. atajjñāya eva viṣayāḥ svadante na tu tadvidaḥ
na hi pītāmṛtāya antaḥ svadate kaṭu kāñjikam
40. viṣayāḥ atajjñāya eva svadante,
tu tadvidaḥ na (svadante).
hi pītāmṛtāya antaḥ kaṭu kāñjikam na svadate.
40. Objects of sense (viṣaya) are indeed appealing only to one who does not understand reality, but not to one who does. For, indeed, sour gruel (kāñjika) does not taste good to one who has drunk nectar (amṛta).
वितृष्णस्यात्मनिष्ठत्वादेषणात्रयमुज्झतः ।
ज्ञस्याप्यनिच्छतो ध्यानमर्थायातं प्रवर्तते ॥ ४१ ॥
vitṛṣṇasyātmaniṣṭhatvādeṣaṇātrayamujjhataḥ ,
jñasyāpyanicchato dhyānamarthāyātaṃ pravartate 41
41. vitṛṣṇasya ātmaniṣṭhatvāt eṣaṇātrayam ujjhataḥ
jñasya api anicchataḥ dhyānam arthāyātam pravartate
41. ātmaniṣṭhatvāt eṣaṇātrayam ujjhataḥ vitṛṣṇasya jñasya api anicchataḥ arthāyātam dhyānam pravartate.
41. For one who is free from craving and has abandoned the three desires (eṣaṇātraya) because of being firmly established in the Self (ātman), even for such a knower (jñā) who does not explicitly seek it, deep contemplation (dhyāna) naturally arises.
बोधः स्फुरति तृष्णायाः सैव यस्य न विद्यते ।
तस्य स्वरूपमुत्सृज्य क्वासौ तिष्ठति कः कथम् ॥ ४२ ॥
bodhaḥ sphurati tṛṣṇāyāḥ saiva yasya na vidyate ,
tasya svarūpamutsṛjya kvāsau tiṣṭhati kaḥ katham 42
42. bodhaḥ sphurati tṛṣṇāyāḥ sā eva yasya na vidyate
tasya svarūpam utsṛjya kva asau tiṣṭhati kaḥ katham
42. yasya sā eva tṛṣṇā na vidyate,
(tasyāpi) bodhaḥ tṛṣṇāyāḥ sphurati (cet).
asau svarūpam utsṛjya kva tiṣṭhati? kaḥ (saḥ)? katham (saḥ)?
42. The understanding (bodha) of craving manifests. But for someone for whom that very craving does not exist, having abandoned his (conventional) nature (svarūpa), where does he reside? Who is he, and how can he be described?
ज्ञस्यानाराधको ध्येयबोधो नयतु यो भवेत् ।
अनन्ता सा वितृष्णस्य निर्विभागोदितः स्वयम् ॥ ४३ ॥
jñasyānārādhako dhyeyabodho nayatu yo bhavet ,
anantā sā vitṛṣṇasya nirvibhāgoditaḥ svayam 43
43. jñasya anārādhakaḥ dhyeyabodhaḥ nayatu yaḥ bhavet
anantā sā vitṛṣṇasya nirvibhāga-uditaḥ svayam
43. jñasya yaḥ anārādhakaḥ dhyeyabodhaḥ bhavet,
(saḥ) nayatu.
vitṛṣṇasya sā anantā nirvibhāga-uditaḥ svayam (bhavati).
43. May that understanding of the meditated object (dhyeyabodha) which, for the knower, does not require external propitiation (anārādhaka), lead (him). For the one free from craving (vitṛṣṇa), that infinite (state or knowledge) arises spontaneously as undivided.
अनन्तमपतृष्णस्य स्वयमेव प्रवर्तते ।
ध्यानं गलितपक्षस्य संस्थानमिव भूभृतः ॥ ४४ ॥
anantamapatṛṣṇasya svayameva pravartate ,
dhyānaṃ galitapakṣasya saṃsthānamiva bhūbhṛtaḥ 44
44. anantam apatṛṣṇasya svayam eva pravartate
dhyānam galita-pakṣasya saṃsthānam iva bhūbhṛtaḥ
44. apatṛṣṇasya anantam dhyānam svayam eva pravartate.
galita-pakṣasya bhūbhṛtaḥ saṃsthānam iva.
44. For the one free from craving (apatṛṣṇa), infinite contemplation (dhyāna) spontaneously unfolds. It is like the steadfastness (saṃsthāna) of a mountain (bhūbhṛt) whose wings have fallen off.
शुद्धबोधात्मनि ज्ञत्वादसमाहिततोदिता ।
न जातु सुसमिद्धेऽग्नौ घृतविन्दोरवस्थितिः ॥ ४५ ॥
śuddhabodhātmani jñatvādasamāhitatoditā ,
na jātu susamiddhe'gnau ghṛtavindoravasthitiḥ 45
45. śuddhabodhātmani jñatvāt asamāhitata-uditā na
jātu su-samiddhe agnau ghṛta-vindaḥ avasthitiḥ
45. śuddhabodha-ātmani jñatvāt asamāhitata-uditā na (bhavati).
su-samiddhe agnau ghṛta-vindaḥ avasthitiḥ na jātu (bhavati) iva.
45. Due to the state of true knowledge (jñatva) in the pure conscious Self (ātman), no arising of unsteadiness (asamāhitata) occurs. A drop of clarified butter (ghṛtavindu) never persists (avasthiti) in a well-kindled fire (agni), just as this is true.
परं विषयवैतृष्ण्यं समाधानमुदाहृतम् ।
आहृतं येन तन्नूनं तस्मै नृब्रह्मणे नमः ॥ ४६ ॥
paraṃ viṣayavaitṛṣṇyaṃ samādhānamudāhṛtam ,
āhṛtaṃ yena tannūnaṃ tasmai nṛbrahmaṇe namaḥ 46
46. param viṣayavaitṛṣṇyam samādhānam udāhṛtam
āhṛtam yena tat nūnam tasmai nṛbrahmaṇe namaḥ
46. param viṣayavaitṛṣṇyam samādhānam udāhṛtam yena tat āhṛtam,
nūnam tasmai nṛbrahmaṇe namaḥ
46. Supreme detachment from sensory objects is declared to be true concentration (samādhi). Surely, to that human embodiment of the absolute (brahman) by whom such detachment has been achieved, salutations.
नूनं विषयवैतृष्ण्ये परिप्रौढिमुपागते ।
न शक्नुवन्ति निर्हर्तुं ध्यानं सेन्द्राः सुरासुराः ॥ ४७ ॥
nūnaṃ viṣayavaitṛṣṇye pariprauḍhimupāgate ,
na śaknuvanti nirhartuṃ dhyānaṃ sendrāḥ surāsurāḥ 47
47. nūnam viṣayavaitṛṣṇye pariprauḍhim upāgate na
śaknuvanti nirhartum dhyānam sa-indrāḥ sura-asurāḥ
47. nūnam viṣayavaitṛṣṇye pariprauḍhim upāgate (sati),
sa-indrāḥ sura-asurāḥ dhyānam nirhartum na śaknuvanti
47. Surely, when detachment from sensory objects has attained its full maturity, even the gods (devas) and asuras, along with Indra, are unable to disturb one's deep contemplation (dhyāna).
परं विषयवैतृष्ण्यं वज्रध्यानं प्रसाध्यताम् ।
भेदे विगलिते ज्ञानादन्यध्यानतृणेन किम् ॥ ४८ ॥
paraṃ viṣayavaitṛṣṇyaṃ vajradhyānaṃ prasādhyatām ,
bhede vigalite jñānādanyadhyānatṛṇena kim 48
48. param viṣayavaitṛṣṇyam vajradhyānam prasādhyatām
bhede vigalite jñānāt anyadhyānatṛṇena kim
48. param viṣayavaitṛṣṇyam vajradhyānam prasādhyatām.
jñānāt bhede vigalite (sati),
anyadhyānatṛṇena kim?
48. Let supreme detachment from sensory objects be firmly established as unwavering meditation (dhyāna). When the sense of duality has dissolved through true knowledge (jñāna), what is the need for any other trivial form of contemplation (dhyāna)?
मूर्खस्थो विश्वशब्दार्थो नामूर्खविषयस्तथा ।
तज्ज्ञाज्ञयोस्तयोश्चैव विश्वविश्वेशयोस्तथा ॥ ४९ ॥
mūrkhastho viśvaśabdārtho nāmūrkhaviṣayastathā ,
tajjñājñayostayoścaiva viśvaviśveśayostathā 49
49. mūrkhasthaḥ viśva-śabda-arthaḥ na amūrkha-viṣayaḥ tathā
tat-jña-ajñayoḥ tayoḥ ca eva viśva-viśveśayoḥ tathā
49. viśva-śabda-arthaḥ mūrkhasthaḥ,
tathā amūrkha-viṣayaḥ na.
tayoḥ tat-jña-ajñayoḥ ca eva tathā viśva-viśveśayoḥ (bhedaḥ asti).
49. The meaning of the word 'universe' (viśva) holds true for the ignorant, but it is not an object of concern for the wise. Similarly, there is a distinction between the wise and the ignorant, just as there is between the universe (viśva) and the Lord of the universe (viśveśa).
यत्रैकीभूय कचनं तत्र विश्राम्यतां बुधाः ।
बोधभूमिषु सिद्धानामर्थानां वा विवेकिनाम् ॥ ५० ॥
yatraikībhūya kacanaṃ tatra viśrāmyatāṃ budhāḥ ,
bodhabhūmiṣu siddhānāmarthānāṃ vā vivekinām 50
50. yatra ekībhūya kacanām tatra viśrāmyatām budhāḥ
bodhabhūmiṣu siddhānām arthānām vā vivekinām
50. budhāḥ yatra kacanām ekībhūya tatra viśrāmyatām
siddhānām vā vivekinām bodhabhūmiṣu arthānām
50. O wise ones, where a discussion becomes unified and one-pointed, there one should find repose (dhyāna). This principle holds true in the realms of understanding for the perfected ones (siddha) or for those who possess discrimination.
सत्तासत्ते द्वयैक्ये च निर्णीते नेह केनचित् ।
उपाय एकः शास्त्रार्थो द्वितीयो ज्ञसमागमः ॥ ५१ ॥
sattāsatte dvayaikye ca nirṇīte neha kenacit ,
upāya ekaḥ śāstrārtho dvitīyo jñasamāgamaḥ 51
51. sattā asatte dvayaikye ca nirṇīte na iha kenacit
upāyaḥ ekaḥ śāstrārthaḥ dvitīyaḥ jñasamāgamaḥ
51. sattā asatte dvayaikye ca iha kenacit na nirṇīte
ekaḥ upāyaḥ śāstrārthaḥ dvitīyaḥ jñasamāgamaḥ
51. The matters of existence and non-existence, and even the unity of duality (dvayaikya), have not been definitively settled here by anyone. One means (upāya) is the understanding of scriptures (śāstrārtha); the second is the association (samāgama) with enlightened ones.
ध्यानं तृतीयं निर्वाणे श्रेष्ठस्तत्रोत्तरोत्तरः ।
जीवादर्शान्मिथो रूपं गृह्णात्येषा महद्वपुः ॥ ५२ ॥
dhyānaṃ tṛtīyaṃ nirvāṇe śreṣṭhastatrottarottaraḥ ,
jīvādarśānmitho rūpaṃ gṛhṇātyeṣā mahadvapuḥ 52
52. dhyānam tṛtīyam nirvāṇe śreṣṭaḥ tatra uttarottaraḥ
jīvādarśāt mithaḥ rūpam gṛhṇāti eṣā mahadvapuḥ
52. tṛtīyam dhyānam nirvāṇe tatra uttarottaraḥ śreṣṭaḥ
eṣā mahadvapuḥ jīvādarśāt mithaḥ rūpam gṛhṇāti
52. Meditation (dhyāna) is the third means towards final liberation (nirvāṇa). Among these, each successive method is superior. This (Prakṛti), the great cosmic form (mahadvapuḥ), mutually takes its shape from the mirror-like reflections of living beings (jīva).
जगत्युदेति संघट्टादाविशेषं समे समे ।
ज्ञातपूर्वापराशेषजगदष्टापदस्थितेः ॥ ५३ ॥
jagatyudeti saṃghaṭṭādāviśeṣaṃ same same ,
jñātapūrvāparāśeṣajagadaṣṭāpadasthiteḥ 53
53. jagati udeti saṃghaṭṭāt āviśeṣam same same
jñātapūrvāparāśeṣajagad aṣṭāpadasthiteḥ
53. jagati āviśeṣam same same saṃghaṭṭāt udeti
jñātapūrvāparāśeṣajagad aṣṭāpadasthiteḥ
53. In the world, this (form or phenomenon) arises from a conjunction (saṃghaṭṭa), without distinction, equally in every part. This occurs due to the known eightfold constitutional state (aṣṭāpadasthiti) of the entire world (jagat), which includes its past and future aspects.
एकसिद्धौ द्वयोः सिद्धिर्बोधवैतृष्ण्यदीपयोः ।
मतिवात्याधुतो व्योम्नि दग्धो ज्ञानाग्निनाखिलः ॥ ५४ ॥
ekasiddhau dvayoḥ siddhirbodhavaitṛṣṇyadīpayoḥ ,
mativātyādhuto vyomni dagdho jñānāgninākhilaḥ 54
54. eka-siddhau dvayoḥ siddhiḥ bodha-vaitṛṣṇya-dīpayoḥ
mati-vātyā-ādhutaḥ vyomni dagdhaḥ jñāna-agninā akhilaḥ
54. eka-siddhau bodha-vaitṛṣṇya-dīpayoḥ dvayoḥ siddhiḥ (bhavati).
mati-vātyā-ādhutaḥ akhilaḥ vyomni jñāna-agninā dagdhaḥ (bhavati).
54. The accomplishment of one leads to the accomplishment of both, namely the lamps of enlightenment (bodha) and detachment from craving (vaitṛṣṇya). The entire (illusion), shaken by the whirlwind of the mind, is incinerated in the vastness (of consciousness) by the fire of knowledge (jñāna).
जगत्तूलः परे शान्ते न जाने क्वाशु गच्छति ।
चित्राग्निनेव बोधेन तेन जाड्यं न शाम्यति ॥ ५५ ॥
jagattūlaḥ pare śānte na jāne kvāśu gacchati ,
citrāgnineva bodhena tena jāḍyaṃ na śāmyati 55
55. jagat-tūlaḥ pare śānte na jāne kva āśu gacchati
citra-agninā iva bodhena tena jāḍyam na śāmyati
55. pare śānte (sati),
jagat-tūlaḥ kva āśu gacchati,
(aham) na jāne.
citra-agninā iva tena bodhena jāḍyam na śāmyati.
55. When the Supreme (brahman) is peaceful, I truly do not know where the world, which is like cotton fluff, quickly disappears. Dullness (jāḍya) does not subside through such knowledge (bodha) which is merely like a painted fire (citrāgni).
निर्मूलापि जगद्भ्रान्तिर्येनाशु न विलीयते ।
यथाज्ञस्य जगज्ज्ञप्तिरपज्ञानात्प्रदीप्यते ॥ ५६ ॥
nirmūlāpi jagadbhrāntiryenāśu na vilīyate ,
yathājñasya jagajjñaptirapajñānātpradīpyate 56
56. nirmūlā api jagat-bhrāntiḥ yena āśu na vilīyate
yathā ajñasya jagat-jñaptiḥ apa-jñānāt pradīpyate
56. yena (kāraṇena) nirmūlā api jagat-bhrāntiḥ āśu na vilīyate? yathā ajñasya apa-jñānāt jagat-jñaptiḥ pradīpyate (tathā).
56. By what means does the world-illusion (jagat-bhrānti), though truly baseless, not quickly dissolve? (It is because) just as for the ignorant (ajña) person, the perception of the world (jagat-jñapti) shines forth brightly due to non-knowledge (apajñāna).
तथा ज्ञस्य परिज्ञानात्तदज्ञप्तिः प्रदीप्यते ।
तज्ज्ञस्याज्ञजगज्ज्ञप्तिशब्दार्थरहिता स्थिता ॥ ५७ ॥
tathā jñasya parijñānāttadajñaptiḥ pradīpyate ,
tajjñasyājñajagajjñaptiśabdārtharahitā sthitā 57
57. tathā jñasya parijñānāt tat ajñaptiḥ pradīpyate
tat jñasya ajñajagajjñaptiśabdārtharahitā sthitā
57. tathā jñasya parijñānāt tat ajñaptiḥ pradīpyate.
tat jñasya ajñajagajjñaptiśabdārtharahitā sthitā.
57. Similarly, for the knowing person (jña), through perfect knowledge (parijñāna), that non-perception (of the world) becomes manifest. For that knower (tat-jña), (the ultimate reality) remains devoid of the words and meanings 'ignorant', 'world', and 'perception'.
यथास्थितैव त्रिजगज्ज्ञप्तिश्चित्र इवोदिता ।
शून्यत्वेनैव रचिता सुप्तत्वेनेव निर्मिता ॥ ५८ ॥
yathāsthitaiva trijagajjñaptiścitra ivoditā ,
śūnyatvenaiva racitā suptatveneva nirmitā 58
58. yathāsthitā eva trijagat-jñaptiḥ citraḥ iva uditā
śūnyatvena eva racitā suptatvena eva nirmitā
58. trijagat-jñaptiḥ yathāsthitā eva citraḥ iva uditā
śūnyatvena eva racitā suptatvena eva nirmitā
58. The perception of the three worlds, just as it exists, manifests like a painting. It is fashioned solely by emptiness and created as if in a state of sleep.
भासते भामयी वाञ्छा जगज्ज्ञप्तिर्ज्ञचेतसि ।
नूनं बोधेऽविमूढस्य नाहंता न जगत्स्थितिः ॥ ५९ ॥
bhāsate bhāmayī vāñchā jagajjñaptirjñacetasi ,
nūnaṃ bodhe'vimūḍhasya nāhaṃtā na jagatsthitiḥ 59
59. bhāsate bhā-mayī vāñchā jagat-jñaptiḥ jña-cetasi
nūnam bodhe avimūḍhasya na ahaṃtā na jagat-sthitiḥ
59. bhā-mayī vāñchā jagat-jñaptiḥ jña-cetasi bhāsate
nūnam avimūḍhasya bodhe na ahaṃtā na jagat-sthitiḥ
59. A luminous desire, the perception of the world, shines within the mind of the knower. Certainly, in the awakening (bodha) of the undeluded, there is neither an 'I'-sense (ahaṅkāra) nor a world-existence.
भासते परमाभासरूपिणः काप्यवस्थितिः ।
बोधाबोधात्मकं चित्तं भाति शुष्कार्द्रकाष्ठवत् ॥ ६० ॥
bhāsate paramābhāsarūpiṇaḥ kāpyavasthitiḥ ,
bodhābodhātmakaṃ cittaṃ bhāti śuṣkārdrakāṣṭhavat 60
60. bhāsate parama-ābhāsa-rūpiṇaḥ kā api avasthitiḥ
bodha-abodha-ātmakam cittam bhāti śuṣka-ārdra-kāṣṭha-vat
60. paramābhāsa-rūpiṇaḥ kā api avasthitiḥ bhāsate
bodhābodha-ātmakam cittam śuṣkārdra-kāṣṭha-vat bhāti
60. A certain state of being, whose nature is supreme radiance, shines forth. The mind (citta), which is constituted by both awareness (bodha) and non-awareness, appears like dry and wet wood.
बोधादेकं जगद्भावैर्जाड्यान्नात्मत्वमागतम् ।
मिथो बोधाद्द्विवदति मैत्रीं भजति बोधतः ॥ ६१ ॥
bodhādekaṃ jagadbhāvairjāḍyānnātmatvamāgatam ,
mitho bodhāddvivadati maitrīṃ bhajati bodhataḥ 61
61. bodhāt ekam jagat-bhāvaiḥ jāḍyāt na ātmatvam āgatam
mithaḥ bodhāt dvivadati maitrīm bhajati bodhataḥ
61. ekam bodhāt jagat-bhāvaiḥ jāḍyāt ca ātmatvam na āgatam
mithaḥ bodhāt dvivadati bodhataḥ maitrīm bhajati
61. Through true understanding (bodha), [the essence] becomes unified. However, due to worldly phenomena and inertness, it does not achieve its true selfhood (ātman). When understandings clash, it leads to dispute, yet through profound understanding (bodha), it cultivates friendship.
य एवास्याधिको भागस्तन्मयत्वेन तिष्ठति ।
बुधः सतत्त्वं नावैति जगतोऽभावभावयोः ॥ ६२ ॥
ya evāsyādhiko bhāgastanmayatvena tiṣṭhati ,
budhaḥ satattvaṃ nāvaiti jagato'bhāvabhāvayoḥ 62
62. yaḥ eva asya adhikaḥ bhāgaḥ tatmayatvena tiṣṭhati
budhaḥ satattvaṃ na avaiti jagataḥ abhāva-bhāvayoḥ
62. budhaḥ asya yaḥ adhikaḥ bhāgaḥ tatmayatvena eva
tiṣṭhati jagataḥ abhāva-bhāvayoḥ satattvaṃ na avaiti
62. Because its predominant aspect exists as identical with that (ultimate reality), even the discerning person does not comprehend the essential nature of the world's manifestation and dissolution.
जाग्रत्स्वप्नसुषुप्तानां स्वभावमिव तुर्यगः ।
वासनैव मनः सेयं स्वविचारेण नश्यति ॥ ६३ ॥
jāgratsvapnasuṣuptānāṃ svabhāvamiva turyagaḥ ,
vāsanaiva manaḥ seyaṃ svavicāreṇa naśyati 63
63. jāgrat-svapna-suṣuptānāṃ svabhāvam iva turyagaḥ
vāsanā eva manaḥ sā iyam sva-vicāreṇa naśyati
63. turyagaḥ jāgrat-svapna-suṣuptānāṃ svabhāvam iva
sā iyam manaḥ vāsanā eva sva-vicāreṇa naśyati
63. Just as the transcendent fourth state (turya) is the intrinsic nature (svabhāva) of the waking, dreaming, and deep sleep states, so this mind (manas) is merely mental impressions (vāsanā), and it is destroyed through self-inquiry.
अवस्तुत्वादतो मोक्षो
नात्मनाशे प्रवर्तते ॥ ६४ ॥
avastutvādato mokṣo
nātmanāśe pravartate 64
64. avastutvāt ataḥ mokṣaḥ
na ātman-nāśe pravartate
64. ataḥ avastutvāt mokṣaḥ
ātman-nāśe na pravartate
64. Therefore, because of its unsubstantiality, liberation (mokṣa) does not occur through the destruction of the self (ātman).
ध्यानद्रुमात्स्वयमुपोढमनल्पपाकात्कालेन बोधमुपयातवतः क्रमेण ।
भुक्त्वा रसायनफलं परबोधमाद्यमिच्छन्मनोहरिणको निगडाद्विमुक्तः ॥ ६५ ॥
dhyānadrumātsvayamupoḍhamanalpapākātkālena bodhamupayātavataḥ krameṇa ,
bhuktvā rasāyanaphalaṃ parabodhamādyamicchanmanohariṇako nigaḍādvimuktaḥ 65
65. dhyāna-drumāt svayam upoḍham an-alpa-pākāt
kālena bodham upayātavataḥ krameṇa
bhuktvā rasāyana-phalam para-bodham ādyam
icchan manas-hariṇakaḥ nigaḍāt vimuktaḥ
65. manas-hariṇakaḥ yaḥ dhyāna-drumāt svayam
upoḍham an-alpa-pākāt kālena krameṇa
bodham upayātavataḥ ādyam para-bodham icchan
rasāyana-phalam bhuktvā nigaḍāt vimuktaḥ
65. The deer-like mind (manas), which had gradually attained knowledge (bodha) over time from the spontaneously grown, greatly ripened tree of meditation (dhyāna), then desiring the supreme, primordial knowledge, and having experienced its rejuvenating fruit, became freed from its fetters.

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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 (current chapter) Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216