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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-56

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श्रीवसिष्ठ उवाच ।
सर्वत्र सर्वथा सर्वं सर्वदा व्योम्नि चिन्मये ।
साधु संभवति स्वच्छं शून्यत्वं ख इवाखिले ॥ १ ॥
śrīvasiṣṭha uvāca ,
sarvatra sarvathā sarvaṃ sarvadā vyomni cinmaye ,
sādhu saṃbhavati svacchaṃ śūnyatvaṃ kha ivākhile 1
1. śrīvasiṣṭhaḥ uvāca sarvatra sarvathā sarvam sarvadā vyomni
cinmaye sādhu saṃbhavati svaccham śūnyatvam kham iva akhile
1. śrīvasiṣṭhaḥ uvāca cinmaye vyomni sarvatra sarvathā sarvam
sarvadā sādhu svaccham śūnyatvam akhile kham iva saṃbhavati
1. Śrī Vasiṣṭha said: In the all-pervading space (vyoman) which consists of consciousness (cit), a pure emptiness is perfectly possible, everywhere, in every way, and at all times, just as it is in the entire sky.
यत्र चित्तत्र सर्गश्रीरव्योम्नि व्योम्नि वास्ति चित् ।
चिन्मयत्वात्पदार्थानां सर्वेषां नास्त्यचित्क्वचित् ॥ २ ॥
yatra cittatra sargaśrīravyomni vyomni vāsti cit ,
cinmayatvātpadārthānāṃ sarveṣāṃ nāstyacitkvacit 2
2. yatra cit tatra sargaśrīḥ avyomni vyomni vā asti cit
cinmayatvāt padārthānām sarveṣām na asti acit kvacit
2. yatra cit tatra sargaśrīḥ asti avyomni vā vyomni cit asti
sarveṣām padārthānām cinmayatvāt kvacit acit na asti
2. Wherever there is consciousness (cit), there the glory of creation manifests. Consciousness (cit) exists both within space (vyoman) and beyond space. Because all phenomena are inherently composed of consciousness (cit), there is no non-consciousness (acit) anywhere.
पदार्थजातं शैलादि यथा स्वप्ने पुरादि च ।
चिदेवैकं परं व्योम तथा जाग्रत्पदार्थभूः ॥ ३ ॥
padārthajātaṃ śailādi yathā svapne purādi ca ,
cidevaikaṃ paraṃ vyoma tathā jāgratpadārthabhūḥ 3
3. padārthajātam śailādi yathā svapne purādi ca cit
eva ekam param vyoma tathā jāgratpadārthabhūḥ
3. yathā svapne śailādi purādi ca padārthajātam cit
eva ekam param vyoma tathā jāgratpadārthabhūḥ
3. Just as the multitude of objects, such as mountains and cities, that appear in a dream is truly nothing but the one supreme consciousness (cit), which is infinite space, similarly, the very ground of all objects in the waking state is also that consciousness.
पाषाणाख्यानमत्रेदं शृणु राम रसायनम् ।
पूर्व मयैव यद्दृष्टं चित्र प्रकृतमेव च ॥ ४ ॥
pāṣāṇākhyānamatredaṃ śṛṇu rāma rasāyanam ,
pūrva mayaiva yaddṛṣṭaṃ citra prakṛtameva ca 4
4. pāṣāṇākhyānam atra idam śṛṇu rāma rasāyanam
pūrvam mayā eva yat dṛṣṭam citram prakṛtam eva ca
4. rāma atra idam pāṣāṇākhyānam rasāyanam śṛṇu yat
pūrvam mayā eva dṛṣṭam citram prakṛtam eva ca
4. O Rama, listen now to this elixir-like tale of a stone, which I myself witnessed before, and which is both marvelous and relevant (to our present discussion).
अहं विदितवेद्यत्वात्कदाचित्पूर्णमानसः ।
त्यक्तुमिच्छुरिमं लोकव्यवहारं घनभ्रमम् ओ ॥ ५ ॥
ahaṃ viditavedyatvātkadācitpūrṇamānasaḥ ,
tyaktumicchurimaṃ lokavyavahāraṃ ghanabhramam o 5
5. aham viditavedyatvāt kadācit pūrṇamānasaḥ
tyaktum icchuḥ imam lokavyavahāram ghanabhramam
5. viditavedyatvāt aham kadācit pūrṇamānasaḥ imam
ghanabhramam lokavyavahāram tyaktum icchuḥ
5. Once, having come to know all that is to be known, I, with a completely fulfilled mind, desired to relinquish this worldly engagement, which is a profound delusion.
ध्यानैकतानतामेत्य शनैर्विश्रान्तये चिरम् ।
त्यक्ताजवं जवीभाव एकान्तार्थी शमं व्रजन् ॥ ६ ॥
dhyānaikatānatāmetya śanairviśrāntaye ciram ,
tyaktājavaṃ javībhāva ekāntārthī śamaṃ vrajan 6
6. dhyānaikatānatām etya śanaiḥ viśrāntaye ciram
tyakta ajavam javībhāvaḥ ekāntārthī śamam vrajan
6. dhyānaikatānatām etya ekāntārthī śanaiḥ ciram
viśrāntaye tyakta ajavam javībhāvaḥ śamam vrajan
6. Having achieved single-pointedness in meditation (dhyāna), I, whose nature was previously characterized by swiftness, slowly proceeded towards lasting tranquility (śama), having abandoned all haste, and desiring solitude.
इदं चिन्तितवानस्मि कस्मिंश्चिदमरालये ।
संस्थितो विविधाः पश्यन्भङ्गुरा जागतीर्गतीः ॥ ७ ॥
idaṃ cintitavānasmi kasmiṃścidamarālaye ,
saṃsthito vividhāḥ paśyanbhaṅgurā jāgatīrgatīḥ 7
7. idam cintitavān asmi kasmin cit amarālaye
saṃsthitaḥ vividhāḥ paśyan bhaṅgurāḥ jāgatīḥ gatīḥ
7. asmi kasmin cit amarālaye saṃsthitaḥ vividhāḥ
bhaṅgurāḥ jāgatīḥ gatīḥ paśyan idam cintitavān
7. I pondered this while residing in some celestial abode, observing the diverse and fleeting conditions of the world.
विरसा खल्वियं लोकस्थितिरापातसुन्दरी ।
न जातु सुखदा मन्ये कस्यचित्केनचित्क्वचित् ॥ ८ ॥
virasā khalviyaṃ lokasthitirāpātasundarī ,
na jātu sukhadā manye kasyacitkenacitkvacit 8
8. virasā khalu iyam lokasthitiḥ āpātasundarī na
jātu sukhadā manye kasyacit kenacit kvacit
8. khalu iyam lokasthitiḥ virasā āpātasundarī.
manye kasyacit kenacit kvacit jātu na sukhadā.
8. Indeed, this state of the world is unappealing, despite its superficial charm. I believe it never truly brings happiness to anyone, from anyone, or at any time.
उद्वेगं जनयत्यन्तस्तीव्रसंवेगखेदतः ।
इमा दृश्यदृशो द्रष्टुरिष्टानिष्टफलप्रदाः ॥ ९ ॥
udvegaṃ janayatyantastīvrasaṃvegakhedataḥ ,
imā dṛśyadṛśo draṣṭuriṣṭāniṣṭaphalapradāḥ 9
9. udvegam janayati antaḥ tīvrasaṃvegakhedataḥ
imāḥ dṛśyadṛśaḥ draṣṭuḥ iṣṭāniṣṭaphalapradāḥ
9. imāḥ dṛśyadṛśaḥ draṣṭuḥ iṣṭāniṣṭaphalapradāḥ
antaḥ tīvrasaṃvegakhedataḥ udvegam janayati
9. These perceptions of the visible world generate inner distress stemming from intense emotional fatigue, yielding both desired and undesired outcomes for the observer.
किमिदं दृश्यते किं वा प्रेक्षते कोऽहमेव वा ।
सर्व शान्तमजं व्योम चिन्मात्रात्मनि रिङ्गकम् ॥ १० ॥
kimidaṃ dṛśyate kiṃ vā prekṣate ko'hameva vā ,
sarva śāntamajaṃ vyoma cinmātrātmani riṅgakam 10
10. kim idam dṛśyate kim vā prekṣate kaḥ aham eva vā
sarvam śāntam ajam vyoma cinmātrātmani riṅgakam
10. kim idam dṛśyate? vā kim prekṣate? vā kaḥ eva aham? sarvam śāntam ajam vyoma,
cinmātrātmani riṅgakam.
10. What is this that is perceived? Or what is it that perceives? Who, indeed, am I? Everything is peaceful, unborn space (vyoma), a mere flicker within the essential nature of consciousness (ātman).
तस्मात्समस्तसिद्धेन्द्रदेवदैत्यादिदुर्गमम् ।
सुप्रदेशमितो गत्वा संगोप्यात्मानमात्मना ॥ ११ ॥
tasmātsamastasiddhendradevadaityādidurgamam ,
supradeśamito gatvā saṃgopyātmānamātmanā 11
11. tasmāt samasta-siddhendra-deva-daityādi-durgamam
su-pradeśam itaḥ gatvā saṃgopya ātmānam ātmanā
11. itaḥ samasta-siddhendra-deva-daityādi-durgamam
su-pradeśam gatvā tasmāt ātmanā ātmānam saṃgopya
11. Therefore, one should go from here to an excellent place, inaccessible even to all perfected beings (siddha), lords of gods (indra), gods (deva), and demons (daitya), and there thoroughly conceal oneself (ātman) by one's own self (ātman).
अदृश्यः सर्वभूतानां निर्विकल्पसमाधिगः ।
समे स्वच्छे पदे शान्ते आसे विगतवेदनम् ॥ १२ ॥
adṛśyaḥ sarvabhūtānāṃ nirvikalpasamādhigaḥ ,
same svacche pade śānte āse vigatavedanam 12
12. adṛśyaḥ sarva-bhūtānām nirvikalpa-samādhigaḥ
same svacche pade śānte āse vigata-vedanam
12. sarva-bhūtānām adṛśyaḥ nirvikalpa-samādhigaḥ
vigata-vedanam same svacche śānte pade āse
12. Invisible to all beings, having attained the state of non-conceptual meditative absorption (dhyāna), I sit in a level, pure, and peaceful place, free from all suffering.
तस्मात्को नु प्रदेशः स्यादत्यन्तं शून्यतां गतः ।
यत्रैता नानुभूयन्ते पञ्च बाह्यार्थवेदनाः ॥ १३ ॥
tasmātko nu pradeśaḥ syādatyantaṃ śūnyatāṃ gataḥ ,
yatraitā nānubhūyante pañca bāhyārthavedanāḥ 13
13. tasmāt kaḥ nu pradeśaḥ syāt atyantam śūnyatām gataḥ
yatra etāḥ na anubhūyante pañca bāhya-artha-vedanāḥ
13. tasmāt nu kaḥ atyantam śūnyatām gataḥ pradeśaḥ syāt
yatra etāḥ pañca bāhya-artha-vedanāḥ na anubhūyante
13. Therefore, what place indeed could be utterly devoid of anything, where these five sensations arising from external objects are not experienced?
शब्दकाननवार्यब्दभूतौघाभिसमाकुलाः ।
क्षोभयन्त्यथ संक्षुब्धास्तस्मान्मे गिरयोऽरयः ॥ १४ ॥
śabdakānanavāryabdabhūtaughābhisamākulāḥ ,
kṣobhayantyatha saṃkṣubdhāstasmānme girayo'rayaḥ 14
14. śabda-kānana-vāryabda-bhūtaughābhisamākulāḥ
kṣobhayanti atha saṃkṣubdhāḥ tasmāt me girayaḥ arayaḥ
14. śabda-kānana-vāryabda-bhūtaughābhisamākulāḥ
saṃkṣubdhāḥ atha kṣobhayanti tasmāt me girayaḥ arayaḥ
14. The five external sensations, agitated by the throngs of sounds, forests, water, clouds, and living beings, themselves cause agitation. Therefore, even mountains become my enemies, as they are sources of such disturbance.
नानाविधा नगेन्द्राणामन्तरावलिता जनैः ।
देशा विषमया एव निःशेषा विषयाहिभिः ॥ १५ ॥
nānāvidhā nagendrāṇāmantarāvalitā janaiḥ ,
deśā viṣamayā eva niḥśeṣā viṣayāhibhiḥ 15
15. nānāvidhā nagendrāṇām antarāvalitā janaiḥ
deśā viṣamayā eva niḥśeṣā viṣayāhibhiḥ
15. nagendrāṇām antarā nānāvidhā deśā janaiḥ
avalitā eva viṣamayā niḥśeṣā viṣayāhibhiḥ
15. The various regions within the great mountains are densely populated by people. Indeed, all these difficult places are thoroughly infested by the serpents of sense objects.
जनैर्जलचरैर्व्याप्ताः सागरा नीरकुक्षयः ।
विविधारम्भसंक्षुब्धैर्नगराणीव नागरैः ॥ १६ ॥
janairjalacarairvyāptāḥ sāgarā nīrakukṣayaḥ ,
vividhārambhasaṃkṣubdhairnagarāṇīva nāgaraiḥ 16
16. janaiḥ jalacaraiḥ vyāptāḥ sāgarā nīrakukṣayaḥ
vividhā ārambhsaṃkṣubdhaiḥ nagarāṇi iva nāgaraiḥ
16. nīrakukṣayaḥ sāgarā janaiḥ jalacaraiḥ vyāptāḥ
vividhā ārambhsaṃkṣubdhaiḥ nāgaraiḥ nagarāṇi iva
16. The oceans, whose depths are filled with water, are pervaded by aquatic creatures, just as cities are (pervaded) by diverse citizens agitated by various undertakings.
तटान्यद्र्यम्बुराशीनां लोकपालपुराणि च ।
भूताकुलानि शृङ्गाणि पातालकुहराणि च ॥ १७ ॥
taṭānyadryamburāśīnāṃ lokapālapurāṇi ca ,
bhūtākulāni śṛṅgāṇi pātālakuharāṇi ca 17
17. taṭāni adri amburāśīnām lokapālapurāṇi
ca bhūtākulāni śṛṅgāṇi pātālakuharāṇi ca
17. adri amburāśīnām taṭāni lokapālapurāṇi
ca śṛṅgāṇi pātālakuharāṇi ca bhūtākulāni
17. The shores of the mountains and oceans, and the cities of the world-guardians, along with the mountain peaks and the caverns of the netherworld (pātāla), are all crowded with various beings.
गायन्त्यनिलभांकारैर्नृत्यन्ति लतिकाः करैः ।
पुष्पैर्हसन्त्यगेन्द्राणां गुहा गहनकोटराः ॥ १८ ॥
gāyantyanilabhāṃkārairnṛtyanti latikāḥ karaiḥ ,
puṣpairhasantyagendrāṇāṃ guhā gahanakoṭarāḥ 18
18. gāyanti anilabhāṃkāraiḥ nṛtyanti latikāḥ karaiḥ
puṣpaiḥ hasanti agendrāṇām guhā gahanakoṭarāḥ
18. latikāḥ anilabhāṃkāraiḥ gāyanti karaiḥ nṛtyanti
agendrāṇām guhā gahanakoṭarāḥ puṣpaiḥ hasanti
18. The creepers (latikā) sing with the humming sounds of the wind and dance with their tendril-like "hands". The caves and deep hollows of the great mountains "smile" with their flowers.
मौनिमीनमुनिस्पर्शकम्पिनालचलाम्बुजाः ।
सरस्यो विरसा एव वार्यावर्तविराविताः ॥ १९ ॥
maunimīnamunisparśakampinālacalāmbujāḥ ,
sarasyo virasā eva vāryāvartavirāvitāḥ 19
19. mauni-mīna-muni-sparśa-kampi-nāla-cala-ambujāḥ
sarasyaḥ virasāḥ eva vāryāvarta-virāvitāḥ
19. mauni-mīna-muni-sparśa-kampi-nāla-cala-ambujāḥ
vāryāvarta-virāvitāḥ sarasyaḥ eva virasāḥ
19. The lakes, whose moving lotuses have stalks trembling from the touch of silent fish (like ascetics), and which are made to resound by their whirlpools, are indeed devoid of any charm.
पवनस्पर्शसंक्षुब्धतृणपांसुपताकिनी ।
रटत्यनिलभांकारैर्निर्झरोर्व्यप्यसंयता ॥ २० ॥
pavanasparśasaṃkṣubdhatṛṇapāṃsupatākinī ,
raṭatyanilabhāṃkārairnirjharorvyapyasaṃyatā 20
20. pavana-sparśa-saṃkṣubdha-tṛṇa-pāṃsu-patākinī
raṭati anila-bhāṃkāraiḥ nirjharī api asaṃyatā
20. pavana-sparśa-saṃkṣubdha-tṛṇa-pāṃsu-patākinī
anila-bhāṃkāraiḥ nirjharī api asaṃyatā raṭati
20. The mountain stream, with grass and dust agitated by the touch of the wind serving as its banners, also roars with the humming sounds of the wind, being unrestrained.
तस्मादाकाशमाशून्यं कस्मिंश्चिद्दूरकोणके ।
अत्र तिष्ठाम्यवष्टभ्य योगयुक्तिमनिन्दिताम् ॥ २१ ॥
tasmādākāśamāśūnyaṃ kasmiṃściddūrakoṇake ,
atra tiṣṭhāmyavaṣṭabhya yogayuktimaninditām 21
21. tasmāt ākāśam āśūnyam kasmiṃścit dūra-koṇake
atra tiṣṭhāmi avaṣṭabhya yoga-yuktim aninditām
21. tasmāt atra ākāśam āśūnyam kasmiṃścit dūra-koṇake
aninditām yoga-yuktim avaṣṭabhya tiṣṭhāmi
21. Therefore, I remain here, in some distant corner of the empty space (ākāśa), firmly adhering to the blameless method of (yoga).
कस्मिश्चिदेककोणेऽत्र कृत्वा कल्पनया कुटीम् ।
वज्रोदरदृढं तस्यामन्तस्तिष्ठाम्यवासनम् ॥ २२ ॥
kasmiścidekakoṇe'tra kṛtvā kalpanayā kuṭīm ,
vajrodaradṛḍhaṃ tasyāmantastiṣṭhāmyavāsanam 22
22. kasmiṃścit eka-koṇe atra kṛtvā kalpanayā kuṭīm
vajra-udara-dṛḍham tasyām antaḥ tiṣṭhāmi avāsanam
22. atra kasmiṃścit eka-koṇe kalpanayā kuṭīm kṛtvā
tasyām antaḥ vajra-udara-dṛḍham avāsanam tiṣṭhāmi
22. Having mentally created a hut in some secluded corner here, I dwell within it, steadfast as a diamond's core, free from (latent) desires (vāsanā).
इति संचिन्त्य यातोऽहमाकाशमसि निर्मलम् ।
यावत्तदपि पश्यामि सकलं विततान्तरम् ॥ २३ ॥
iti saṃcintya yāto'hamākāśamasi nirmalam ,
yāvattadapi paśyāmi sakalaṃ vitatāntaram 23
23. iti saṃcintya yātaḥ aham ākāśam asi nirmalam
yāvat tat api paśyāmi sakalam vitatāntaram
23. iti saṃcintya aham nirmalam ākāśam yātaḥ.
asi.
yāvat tat api sakalam vitatāntaram paśyāmi.
23. Having reflected thus, I went to the pure sky (ākāśa). (I thought,) 'you are pure.' As long as I beheld even that entire [sky], with its widely expanded interior...
क्वचिद्भ्रमत्सिद्धगणं क्वचिदुद्गर्जदम्बुदम् ।
क्वचिद्विद्याधराधारं यक्षोत्क्षिप्तक्षयं क्वचित् ॥ २४ ॥
kvacidbhramatsiddhagaṇaṃ kvacidudgarjadambudam ,
kvacidvidyādharādhāraṃ yakṣotkṣiptakṣayaṃ kvacit 24
24. kvacit bhramat-siddha-gaṇam kvacit udgarjat-ambudam
kvacit vidyādharādhāram yakṣotkṣipta-kṣayam kvacit
24. kvacit bhramat-siddha-gaṇam.
kvacit udgarjat-ambudam.
kvacit vidyādharādhāram.
kvacit yakṣotkṣipta-kṣayam.
24. In some places, it had wandering hosts of perfected beings (siddhas); in others, thundering clouds; in others, it was the abode of Vidyādharas; and in yet others, there was destruction hurled by Yakṣas.
क्वचिद्भ्रमत्पुरवरं प्रारब्धसमरं क्वचित् ।
क्वचिद्द्र्वज्जलधरं क्वचिदुद्वृत्तयोगिनि ॥ २५ ॥
kvacidbhramatpuravaraṃ prārabdhasamaraṃ kvacit ,
kvaciddrvajjaladharaṃ kvacidudvṛttayogini 25
25. kvacit bhramat-puravaram prārabdha-samaram kvacit
kvacit dravat-jaladharam kvacit udvṛtta-yogini
25. kvacit bhramat-puravaram.
kvacit prārabdha-samaram.
kvacit dravat-jaladharam.
kvacit udvṛtta-yogini.
25. In some places, it had wandering, excellent cities; in others, commenced battles; in others, flowing clouds; and in yet others, (phenomena observed) within agitated female yoginis (yoginī).
क्वचिद्दैत्यपुरोड्डीनसगन्धर्वपुरं क्वचित् ।
क्वचिद्भ्रमद्ग्रहगणं तारकाकुलितं क्वचित् ॥ २६ ॥
kvaciddaityapuroḍḍīnasagandharvapuraṃ kvacit ,
kvacidbhramadgrahagaṇaṃ tārakākulitaṃ kvacit 26
26. kvacit daitya-pura-uḍḍīna-sa-gandharva-puram
kvacit bhramat-graha-gaṇam tārakā-ākulitam kvacit
26. kvacit daitya-pura-uḍḍīna-sa-gandharva-puram.
kvacit bhramat-graha-gaṇam.
kvacit tārakā-ākulitam.
26. In some places, there were cities of Daityas flying up, along with cities of Gandharvas; in others, wandering hosts of planets; and in yet others, it was agitated/filled with stars.
क्वचित्खे खगसंघृष्टं क्वचित्क्रुद्धमहानिलम् ।
क्वचिदुत्पातवलितं क्वचिन्मण्डलमण्डितम् ॥ २७ ॥
kvacitkhe khagasaṃghṛṣṭaṃ kvacitkruddhamahānilam ,
kvacidutpātavalitaṃ kvacinmaṇḍalamaṇḍitam 27
27. kvacit khe khagasaṃghṛṣṭam kvacit kruddhamahānilam
kvacit utpātavalitam kvacit maṇḍalamaṇḍitam
27. kvacit khe khagasaṃghṛṣṭam kvacit kruddhamahānilam
kvacit utpātavalitam kvacit maṇḍalamaṇḍitam
27. Sometimes, it (the sky) was agitated by flocks of birds, sometimes filled with a furious great wind. At times, it was disturbed by portents, and at other times, adorned with celestial circles.
क्वचिदपूर्वभूतौघं नागरावलितं क्वचित् ।
क्वचिदर्करथाक्रान्तं क्वचिदन्यरथोद्धुरम् ॥ २८ ॥
kvacidapūrvabhūtaughaṃ nāgarāvalitaṃ kvacit ,
kvacidarkarathākrāntaṃ kvacidanyarathoddhuram 28
28. kvacit apūrvabhūtaugham nāgarāvalitam kvacit
kvacit arkarathākrāntam kvacit anyarathoddhuram
28. kvacit apūrvabhūtaugham nāgarāvalitam kvacit
kvacit arkarathākrāntam kvacit anyarathoddhuram
28. Sometimes it harbored an unprecedented host of beings, and sometimes it was filled with serpent deities. At times, it was encroached by the sun's chariot, and at other times, heavily laden with other chariots.
क्वचिदादित्यदाहान्तं शशिशैत्यान्वितं क्वचित् ।
क्वचित्क्षुद्रजनासह्यं क्वचिदग्न्यौष्ण्यदुर्गमम् ॥ २९ ॥
kvacidādityadāhāntaṃ śaśiśaityānvitaṃ kvacit ,
kvacitkṣudrajanāsahyaṃ kvacidagnyauṣṇyadurgamam 29
29. kvacit ādityadāhāntam śaśiśaityānvitam kvacit
kvacit kṣudrajānāsahyam kvacit agnyauṣṇyadurgamam
29. kvacit ādityadāhāntam śaśiśaityānvitam kvacit
kvacit kṣudrajānāsahyam kvacit agnyauṣṇyadurgamam
29. Sometimes it seemed to culminate in the intense burning of the sun, while at other times it was imbued with the moon's coolness. Occasionally, it was unbearable to petty individuals, and at other times, inaccessible due to the scorching heat of fire.
क्वचिदुत्तालवेतालं गरुडोड्डामरं क्वचित् ।
क्वचित्सप्रलयाम्भोदं क्वचित्सप्रलयानिलम् ॥ ३० ॥
kvaciduttālavetālaṃ garuḍoḍḍāmaraṃ kvacit ,
kvacitsapralayāmbhodaṃ kvacitsapralayānilam 30
30. kvacit uttālaveatālam garuḍoḍḍāmaram kvacit
kvacit sapralayāmbhodam kvacit sapralayānilam
30. kvacit uttālaveatālam garuḍoḍḍāmaram kvacit
kvacit sapralayāmbhodam kvacit sapralayānilam
30. Sometimes it was filled with fierce goblins (vetālas), and at other times, tumultuous with garuḍas. Occasionally, it featured clouds heralding dissolution, and at other times, winds of destruction.
ततो भूतगणांस्त्यक्त्वा दूराद्दूरतरं गतः ।
प्राप्तवानहमेकान्तं शून्यमत्यन्तविस्तृतम् ॥ ३१ ॥
tato bhūtagaṇāṃstyaktvā dūrāddūrataraṃ gataḥ ,
prāptavānahamekāntaṃ śūnyamatyantavistṛtam 31
31. tataḥ bhūta-gaṇān tyaktvā dūrāt dūrataram gataḥ |
prāptavān aham ekāntam śūnyam atyanta-vistṛtam ||
31. tataḥ aham bhūta-gaṇān tyaktvā dūrāt dūrataram
gataḥ ekāntam śūnyam atyanta-vistṛtam prāptavān
31. Then, having abandoned the hosts of beings, I went far, far away. I reached a solitary, empty, immensely vast place.
अत्यन्तमन्दपवनं स्वप्नेऽप्यप्राप्यभूतकम् ।
मङ्गलोत्पातरहितमगम्यं विद्धि संसृतेः ॥ ३२ ॥
atyantamandapavanaṃ svapne'pyaprāpyabhūtakam ,
maṅgalotpātarahitamagamyaṃ viddhi saṃsṛteḥ 32
32. atyanta-manda-pavanam svapne api aprāpya-bhūtakam
| maṅgala-utpāta-rahitam agamyam viddhi saṃsṛteḥ ||
32. [tvam] viddhi [tat sthānam] atyanta-manda-pavanam svapne
api aprāpya-bhūtakam maṅgala-utpāta-rahitam saṃsṛteḥ agamyam
32. Know that place to be one where the wind is exceedingly gentle, where no being can be reached even in a dream, devoid of auspicious omens (maṅgala) and calamities (utpāta), and inaccessible to the cycle of rebirth (saṃsāra).
कल्पिताथ मया तत्र कुटी प्रकटकोटरा ।
नीरन्ध्रकुड्यनिबिडा पद्मकुङ्मलसुन्दरी ॥ ३३ ॥
kalpitātha mayā tatra kuṭī prakaṭakoṭarā ,
nīrandhrakuḍyanibiḍā padmakuṅmalasundarī 33
33. kalpitā atha mayā tatra kuṭī prakaṭa-koṭarā |
nīrandhra-kuḍya-nibiḍā padma-kuṅmala-sundarī ||
33. atha mayā tatra kuṭī kalpitā [sā kuṭī] prakaṭa-koṭarā
nīrandhra-kuḍya-nibiḍā padma-kuṅmala-sundarī [ca āsīt]
33. Then, by me, a hut was imagined there, with open hollows, compactly built with solid walls, and as beautiful as a lotus bud.
घुणक्षुण्णाङ्गपूर्णेन्दुबिम्बोदरमनोहरा ।
कह्लारकुन्दमन्दारपुष्पश्रीकोशशोभिता ॥ ३४ ॥
ghuṇakṣuṇṇāṅgapūrṇendubimbodaramanoharā ,
kahlārakundamandārapuṣpaśrīkośaśobhitā 34
34. ghuṇa-kṣuṇṇa-aṅga-pūrṇa-indu-bimba-udara-manoharā
| kahlāra-kunda-mandāra-puṣpa-śrī-kośa-śobhitā ||
34. [sā kuṭī] ghuṇa-kṣuṇṇa-aṅga-pūrṇa-indu-bimba-udara-manoharā
kahlāra-kunda-mandāra-puṣpa-śrī-kośa-śobhitā [ca āsīt]
34. [The hut was] charming with its interior like the full orb of the moon, its parts having been polished by weevils; adorned with a treasury of beauty (śrī) from the flowers of water lilies (kahlāra), jasmine (kunda), and coral trees (mandāra).
समस्तभूतागम्यत्वं तत्र संकल्प्य चेतसा ।
अगम्ये सर्वभूतानामहमासं तदा ततः ॥ ३५ ॥
samastabhūtāgamyatvaṃ tatra saṃkalpya cetasā ,
agamye sarvabhūtānāmahamāsaṃ tadā tataḥ 35
35. samastabhūtāgamyatvam tatra saṅkalpya cetasā
agamye sarvabhūtānām aham āsam tadā tataḥ
35. cetasā samastabhūtāgamyatvam tatra saṅkalpya,
tadā tataḥ agamye sarvabhūtānām aham āsam
35. Having firmly conceived in my mind (cetas) that state of being inaccessible to all beings, I then existed there, inaccessible to all beings, from that time onwards.
बद्धपद्मासनः शान्तमनाः परममौनवान् ।
संवत्सरशतान्तेन निर्णीयोत्थानमात्मनः ॥ ३६ ॥
baddhapadmāsanaḥ śāntamanāḥ paramamaunavān ,
saṃvatsaraśatāntena nirṇīyotthānamātmanaḥ 36
36. baddhapadmāsanaḥ śāntamanāḥ paramamaunavān
saṃvatsaraśatāntena nirṇīya utthānam ātmanaḥ
36. baddhapadmāsanaḥ śāntamanāḥ paramamaunavān (saḥ),
saṃvatsaraśatāntena ātmanaḥ utthānam nirṇīya (āsīt)
36. Having assumed the lotus posture (padmāsana), with a peaceful mind and supreme silence, he resolved upon the emergence of his self (ātman) only after a hundred years.
निर्विकल्पसमाधिस्थो निद्रामुद्रामिवागतः ।
समः सौम्यनभःस्वस्थः समुत्कीर्ण इवाम्बरात् ॥ ३७ ॥
nirvikalpasamādhistho nidrāmudrāmivāgataḥ ,
samaḥ saumyanabhaḥsvasthaḥ samutkīrṇa ivāmbarāt 37
37. nirvikalpasamādhisthaḥ nidrāmudrām iva āgataḥ
samaḥ saumyanabhaḥsvasthaḥ samutkīrṇaḥ iva ambarāt
37. nirvikalpasamādhisthaḥ,
nidrāmudrām iva āgataḥ,
samaḥ,
saumyanabhaḥsvasthaḥ,
ambarāt samutkīrṇaḥ iva (āsīt)
37. Abiding in the state of undifferentiated meditative absorption (nirvikalpa samādhi), he seemed to have attained a condition resembling deep sleep. Tranquil, he rested serenely in a calm sky-like state, as if he were carved out of the heavens.
चिरं यदनुसंधत्ते चेतः पश्यति तत्क्षणात् ।
चिरेण चाशापवनव्यक्तिवद्विततं यदा ॥ ३८ ॥
ciraṃ yadanusaṃdhatte cetaḥ paśyati tatkṣaṇāt ,
cireṇa cāśāpavanavyaktivadvitataṃ yadā 38
38. ciram yat anusaṃdhatte cetaḥ paśyati tatkṣaṇāt
cireṇa ca āśāpavanavyaktivad vitatam yadā
38. cetaḥ yat ciram anusaṃdhatte,
tat kṣaṇāt paśyati.
ca yadā cireṇa āśāpavanavyaktivat vitatam (bhavati)
38. Whatever the mind (cetas) focuses on for a long time, it perceives instantly. And when it (the mind) expands over a long period, like the manifestation of wind spreading through all directions...
तदा वर्षशतेनात्र बोधबीजं वृतान्तरम् ।
आसीन्मे हृदयक्षेत्रे कालमेकं विकासतः ॥ ३९ ॥
tadā varṣaśatenātra bodhabījaṃ vṛtāntaram ,
āsīnme hṛdayakṣetre kālamekaṃ vikāsataḥ 39
39. tadā varṣaśatena atra bodhabījaṃ vṛtāntaram
āsīt me hṛdayakṣetre kālam ekaṃ vikāsataḥ
39. tadā atra me hṛdayakṣetre vṛtāntaram bodhabījaṃ
varṣaśatena ekaṃ kālam vikāsataḥ āsīt
39. Then, for one period of a hundred years, the seed of awakening, which was enclosed within, existed in the field of my heart, undergoing development.
संप्रबुद्धोऽभवन्मेऽथ जीवः संबुद्धवेदनः ।
शिशिरक्षीणगात्रस्य मधाविव रसस्तरोः ॥ ४० ॥
saṃprabuddho'bhavanme'tha jīvaḥ saṃbuddhavedanaḥ ,
śiśirakṣīṇagātrasya madhāviva rasastaroḥ 40
40. samprabuddhaḥ abhavat me atha jīvaḥ sambuddhavedanaḥ
śiśirakṣīṇagātrasy madhau iva rasaḥ taroḥ
40. atha me jīvaḥ samprabuddhaḥ sambuddhavedanaḥ
abhavat śiśirakṣīṇagātrasy taroḥ rasaḥ madhau iva
40. Then my individual soul became fully awakened, with an awakened consciousness, just as the sap (rasa) of a tree, whose body had been weakened by winter, revives in spring.
तच्छतं तत्र वर्षाणां निमेषमिव मे गतम् ।
बह्व्योऽपि कालगतयो भवन्त्येकधियो मनाक् ॥ ४१ ॥
tacchataṃ tatra varṣāṇāṃ nimeṣamiva me gatam ,
bahvyo'pi kālagatayo bhavantyekadhiyo manāk 41
41. tat śataṃ tatra varṣāṇāṃ nimeṣam iva me gatam
bahvyaḥ api kālagatayaḥ bhavanti ekadhiyaḥ manāk
41. tat śataṃ varṣāṇāṃ tatra me nimeṣam iva gatam
api bahvyaḥ kālagatayaḥ ekadhiyaḥ manāk bhavanti
41. That hundred years passed for me like an instant. Indeed, for those with a concentrated mind, even many durations of time seem insignificant.
विकासमागतो बाह्यं गतो बुद्धीन्द्रियक्रमः ।
वासन्तः पुष्परूपेण मदस्येव रसो मम ॥ ४२ ॥
vikāsamāgato bāhyaṃ gato buddhīndriyakramaḥ ,
vāsantaḥ puṣparūpeṇa madasyeva raso mama 42
42. vikāsam āgataḥ bāhyaṃ gataḥ buddhīndriyakramaḥ
vāsantaḥ puṣparūpeṇa madhasya iva rasaḥ mama
42. mama buddhīndriyakramaḥ vikāsam āgataḥ bāhyaṃ
gataḥ vāsantaḥ rasaḥ puṣparūpeṇa madhasya iva
42. The process of my intellect and senses became developed and outwardly manifested, just as the vernal sap (rasa) appears in the form of flowers, like the very essence of spring.
मां प्राणपूरितमुपागतसंविदंशमभ्यागतं त्वहमिति प्रसूतः पिशाचः ।
इच्छाङ्गनाविवलितोऽथ कुतोऽपि सद्यः प्रोन्नामसन्नमनवायुरिवोग्रवृक्षम् ॥ ४३ ॥
māṃ prāṇapūritamupāgatasaṃvidaṃśamabhyāgataṃ tvahamiti prasūtaḥ piśācaḥ ,
icchāṅganāvivalito'tha kuto'pi sadyaḥ pronnāmasannamanavāyurivogravṛkṣam 43
43. mām prāṇapūritam upāgata-saṃvid-aṃśam
abhyāgatam tu aham iti prasūtaḥ piśācaḥ
icchāṅganā-vivālitaḥ atha kutaḥ api sadyaḥ
pronnāma-sannamana-vāyuḥ iva ugra-vṛkṣam
43. aham iti prasūtaḥ piśācaḥ icchāṅganā-vivālitaḥ
atha kutaḥ api sadyaḥ pronnāma-sannamana-vāyuḥ
iva ugra-vṛkṣam mām prāṇapūritam
upāgata-saṃvid-aṃśam abhyāgatam tu (cakāra)
43. A demon, born from the notion of 'I' (aham), approached me, who was filled with vital breath and had attained a portion of consciousness. Agitated by the woman of desire, it suddenly (from somewhere) swayed me, just as a powerful wind lifts and bends a mighty tree.

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 (current chapter) 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