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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-91

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श्रीवसिष्ठ उवाच ।
ततोऽहमभवं तेजस्तेजोधारणयेद्धया ।
चन्द्रार्कतारकाग्न्यादिविचित्रावयवान्वितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
tato'hamabhavaṃ tejastejodhāraṇayeddhayā ,
candrārkatārakāgnyādivicitrāvayavānvitam 1
1. śrīvasiṣṭhaḥ uvāca | tataḥ aham abhavam tejaḥ tejodhāraṇayā
iddhyā candrārkatārakāgnyādivicitrāvayavānvitam
1. śrīvasiṣṭhaḥ uvāca tataḥ aham tejodhāraṇayā iddhyā
candrārkatārakāgnyādivicitrāvayavānvitam tejaḥ abhavam
1. Śrī Vasiṣṭha said: Then, through the practice of concentrating on light (tejas-dhāraṇā), I became a brilliant light (tejas) that was intensely kindled, imbued with diverse constituents like the moon, sun, stars, and fire.
नित्यं सत्त्वप्रधानत्वात्प्रकाशाकृतिराजगत् ।
सर्वं दृश्यमृते सर्वचौरध्वान्तप्रतापयुक् ॥ २ ॥
nityaṃ sattvapradhānatvātprakāśākṛtirājagat ,
sarvaṃ dṛśyamṛte sarvacauradhvāntapratāpayuk 2
2. nityam sattvapradhānatvāt prakāśākṛtiḥ ajagat
sarvam dṛśyam ṛte sarvacauradhvāntapratāpayuk
2. nityam sattvapradhānatvāt ajagat prakāśākṛtiḥ sarvam
dṛśyam ṛte sarvacauradhvāntapratāpayuk (asti)
2. Always, due to the predominance of purity (sattva), the unmanifest (ajagat) assumes a form of light (prakāśa). It is distinct from all visible phenomena, and it possesses a glory that dispels the darkness (dhvānta) which acts as a thief of everything.
दीपादिभिः शनैः स्निग्धैर्दशाशतविहारिभिः ।
प्रत्यक्षीकृतसर्वार्थं प्रतिगेहं सुराजवत् ॥ ३ ॥
dīpādibhiḥ śanaiḥ snigdhairdaśāśatavihāribhiḥ ,
pratyakṣīkṛtasarvārthaṃ pratigehaṃ surājavat 3
3. dīpādibhiḥ śanaiḥ snigdhaiḥ daśāśatavihāribhiḥ
pratyakṣīkṛtasarvārtham pratigehaṃ surājavat
3. dīpādibhiḥ śanaiḥ snigdhaiḥ daśāśatavihāribhiḥ
pratigehaṃ pratyakṣīkṛtasarvārtham surājavat
3. By means of gentle, radiant lamps and similar sources, whose light spreads in hundreds of directions, every object is made directly perceptible throughout every house, as if by a benevolent king.
लोकालोके च हृषितैश्चन्द्रार्काद्यंशुरोमभिः ।
परप्रकाशैकरतैर्दूरोत्क्षिप्ताम्बराम्बरम् ॥ ४ ॥
lokāloke ca hṛṣitaiścandrārkādyaṃśuromabhiḥ ,
paraprakāśaikaratairdūrotkṣiptāmbarāmbaram 4
4. lokāloke ca hṛṣitaiḥ candrārkādyāṃśuromabhiḥ
paraprakāśaikarataiḥ dūrotkṣiptāmbarāmbaraṃ
4. ca lokāloke hṛṣitaiḥ candrārkādyāṃśuromabhiḥ
paraprakāśaikarataiḥ dūrotkṣiptāmbarāmbaraṃ
4. And on the Lokāloka mountain, by those made joyous, whose body-hairs are the rays of the moon, sun, and other luminaries, and who are solely devoted to giving light to others, the very dark garment of space is cast far away.
अन्धकारस्य दैन्यस्य समस्तगुणनाशिनः ।
दृश्यं सदृश्यमनिशं सर्वस्य गुणशालिनः ॥ ५ ॥
andhakārasya dainyasya samastaguṇanāśinaḥ ,
dṛśyaṃ sadṛśyamaniśaṃ sarvasya guṇaśālinaḥ 5
5. andhakārasya dainyasya samastaguṇanāśinaḥ
dṛśyam sadṛśyam aniśam sarvasya guṇaśālinaḥ
5. sarvasya guṇaśālinaḥ dṛśyam sadṛśyam aniśam
andhakārasya dainyasya samastaguṇanāśinaḥ
5. This is constantly visible and truly magnificent to all virtuous beings, in contrast to darkness, wretchedness, and that which annihilates all good qualities.
तमस्तमालपरशुः परशुद्धिकरं पदम् ।
सुवर्णमणिमाणिक्यमुक्तादिजनजीवितम् ॥ ६ ॥
tamastamālaparaśuḥ paraśuddhikaraṃ padam ,
suvarṇamaṇimāṇikyamuktādijanajīvitam 6
6. tamastamālaparaśuḥ paraśuddhīkaraṃ padam
suvarṇamaṇimāṇikyamuktādijanajīvitam
6. tamastamālaparaśuḥ paraśuddhīkaraṃ padam
suvarṇamaṇimāṇikyamuktādijanajīvitam
6. It is an axe to the vast tree of darkness (tamas), a state or abode that brings about supreme purity, and the very life-force for those who thrive on gold, jewels, rubies, pearls, and similar precious things.
शुक्लकृष्णारुणादीनां नित्यं ज्योत्स्नाङ्गशायिनाम् ।
पुत्राणामिव वर्णानां सर्वेषां देहदः पिता ॥ ७ ॥
śuklakṛṣṇāruṇādīnāṃ nityaṃ jyotsnāṅgaśāyinām ,
putrāṇāmiva varṇānāṃ sarveṣāṃ dehadaḥ pitā 7
7. śuklakṛṣṇāruṇādīnām nityam jyotsnāṅgaśāyinām
putrāṇām iva varṇānām sarveṣām dehadeḥ pitā
7. pitā sarveṣām varṇānām śuklakṛṣṇāruṇādīnām
nityam jyotsnāṅgaśāyinām dehadeḥ putrāṇām iva
7. Just as a father gives bodies to his sons, so too is there a father who bestows forms upon all colors - white, black, red, and others - which constantly manifest as luminous forms.
घनस्नेहरसं पृथ्व्या रक्षितानलवेधनम् ।
गृहं प्रति घनानन्दैर्वृतदीपकपुत्रकम् ॥ ८ ॥
ghanasneharasaṃ pṛthvyā rakṣitānalavedhanam ,
gṛhaṃ prati ghanānandairvṛtadīpakaputrakam 8
8. ghanasneharasam pṛthvyā rakṣitānalavedhanam
gṛham prati ghanānandaiḥ vṛtadīpakaputrakam
8. gṛham prati ghanasneharasam pṛthvyā
rakṣitānalavedhanam ghanānandaiḥ vṛtadīpakaputrakam
8. Regarding the house: it possesses a rich, dense essence; it is protected by the earth from the penetration of fire; it is replete with abundant joys; and it is adorned with miniature lamps.
दृष्टं पातालकेष्वीषत्तमोरूपेषु पावकम् ।
अर्धदृष्टं रजोरूपे भूतले भूतमालिते ॥ ९ ॥
dṛṣṭaṃ pātālakeṣvīṣattamorūpeṣu pāvakam ,
ardhadṛṣṭaṃ rajorūpe bhūtale bhūtamālite 9
9. dṛṣṭam pātālakeṣu īṣattamorūpeṣu pāvakam
ardhadṛṣṭam rajorūpe bhūtale bhūtamālite
9. pāvakam īṣattamorūpeṣu pātālakeṣu dṛṣṭam
rajorūpe bhūtamālite bhūtale ardhadṛṣṭam
9. Fire is seen in the netherworlds, whose forms are slightly dark. It is only partially seen on the earth's surface, which is characterized by the quality of activity (rajas) and inhabited by living beings.
सत्त्वात्मसु महासत्त्वं नित्यत्वं देवसद्मसु ।
जगज्जीर्णकुटीदीपः कूपोम्भस्तमसोर्महान् ॥ १० ॥
sattvātmasu mahāsattvaṃ nityatvaṃ devasadmasu ,
jagajjīrṇakuṭīdīpaḥ kūpombhastamasormahān 10
10. sattvātmāsu mahāsattvam nityatvam devasadmasu
jagat jīrṇakuṭīdīpaḥ kūpombhastamasoḥ mahān
10. sattvātmāsu devasadmasu mahāsattvam nityatvam
jagat jīrṇakuṭīdīpaḥ kūpombhastamasoḥ mahān
10. Great purity and eternal presence exist among those whose intrinsic nature (ātman) is goodness (sattva) and in divine abodes. The world is but a lamp in a dilapidated hut. And a great entity (mahān) is found in well-water and in darkness.
दिग्वधूविमलादर्शो निशानीहारमारुतः ।
सत्त्वं चन्द्रार्कवह्नीनां कुङ्कुमालेपनं दिवः ॥ ११ ॥
digvadhūvimalādarśo niśānīhāramārutaḥ ,
sattvaṃ candrārkavahnīnāṃ kuṅkumālepanaṃ divaḥ 11
11. digvadhūvimalādarśaḥ niśānīhāramārutaḥ
sattvam candrārkavahnīnām kuṅkumālepanam divaḥ
11. digvadhūvimalādarśaḥ niśānīhāramārutaḥ
candrārkavahnīnām sattvam divaḥ kuṅkumālepanam
11. It is like a clear mirror for the maidens of the directions, the frosty wind of the night, the very essence of the moon, sun, and fires, and the saffron ointment adorning the sky.
केदारं दिनसस्यानां तमोच्छूनामनुग्रहः ।
नभःकाचबृहत्पात्रक्षालनाम्बु समुल्लसत् ॥ १२ ॥
kedāraṃ dinasasyānāṃ tamocchūnāmanugrahaḥ ,
nabhaḥkācabṛhatpātrakṣālanāmbu samullasat 12
12. kedāram dinasasyānām tamaḥ-ucchūnām anugrahaḥ
nabhaḥkācabṛhatpātra-kṣālanāmbu samullasat
12. dinasasyānām kedāram tamocchūnām anugrahaḥ
nabhaḥkācabṛhatpātra-kṣālanāmbu samullasat
12. It is a cultivated field for the day's crops, a favor to those who dispel darkness, and the brightly shining water for cleaning the great glass vessel of the sky.
सत्ताप्रदतयार्थानां प्रकाशकतयापि च ।
चिन्मात्रपरमार्थस्य सहोदर इवानुजः ॥ १३ ॥
sattāpradatayārthānāṃ prakāśakatayāpi ca ,
cinmātraparamārthasya sahodara ivānujaḥ 13
13. sattāpradatayā arthānām prakāśakatayā api ca
citmātraparamārthasya sahodaraḥ iva anujaḥ
13. arthānām sattāpradatayā ca prakāśakatayā api
citmātraparamārthasya sahodaraḥ iva anujaḥ
13. Both by bestowing existence upon all objects and by illuminating them, it is like a younger brother or sibling to the supreme reality of pure consciousness (cinmātraparamārtha).
क्रियाकमलिनीभानुर्भूतलोदरजीवितम् ।
रूपालोकमनस्कारचमत्कारश्चितेर्यथा ॥ १४ ॥
kriyākamalinībhānurbhūtalodarajīvitam ,
rūpālokamanaskāracamatkāraściteryathā 14
14. kriyākamalinībhānuḥ bhūtalodarajīvitam
rūpālokamanaskāracamatkāraḥ citeḥ yathā
14. kriyākamalinībhānuḥ bhūtalodarajīvitam
citeḥ rūpālokamanaskāracamatkāraḥ yathā
14. It is the sun for the lotus pond of actions, the life within the core of the earth, and for consciousness (citi), it is a source of wonder, like the perception of forms and mental attention.
नभस्तलगतासंख्यनक्षत्रमणिमालितः ।
दिनर्तुवत्सराबृंह्यवाडवाग्न्यादिफेनिलः ॥ १५ ॥
nabhastalagatāsaṃkhyanakṣatramaṇimālitaḥ ,
dinartuvatsarābṛṃhyavāḍavāgnyādiphenilaḥ 15
15. nabhastalagatāsaṅkhyanakṣatramaṇimālitaḥ
dinartuvatsarābṛṃhyavāḍavāgnyādifenilaḥ
15. nabhastalagatāsaṅkhyanakṣatramaṇimālitaḥ
dinartuvatsarābṛṃhyavāḍavāgnyādifenilaḥ
15. It is adorned with countless star-jewels from the celestial expanse, and it is foamy, as if swelled by the passage of days, seasons, years, submarine fires, and similar phenomena.
चन्द्रार्कादितरङ्गान्तरजडं पङ्किलो महान् ।
बृहद्ब्रह्माण्डखातस्थो नित्यमेकार्णवोऽक्षयः ॥ १६ ॥
candrārkāditaraṅgāntarajaḍaṃ paṅkilo mahān ,
bṛhadbrahmāṇḍakhātastho nityamekārṇavo'kṣayaḥ 16
16. candrārkāditaragāntarajadam paṅkilaḥ mahān
bṛhadbrahmāṇḍakhātasthaḥ nityam ekārṇavaḥ akṣayaḥ
16. ekārṇavaḥ nityam akṣayaḥ candrārkāditaragāntarajadam
paṅkilaḥ mahān bṛhadbrahmāṇḍakhātasthaḥ
16. An inert quality exists within the waves of the moon, sun, and other celestial bodies. It is muddy, vast, situated in the great cosmic pit (brahmāṇḍa-khāta), and eternally the imperishable single ocean (ekārṇava).
हेमादिषु सुवर्णत्वं नरादिषु पराक्रमः ।
काचकच्यं च रत्नादौ वर्षादिष्ववभासनम् ॥ १७ ॥
hemādiṣu suvarṇatvaṃ narādiṣu parākramaḥ ,
kācakacyaṃ ca ratnādau varṣādiṣvavabhāsanam 17
17. hemādiṣu suvarṇatvam narādiṣu parākramaḥ
kācakacyam ca ratnādau varṣādiṣu avabhāsanam
17. suvarṇatvam hemādiṣu parākramaḥ narādiṣu
kācakacyam ratnādau ca avabhāsanam varṣādiṣu
17. It is the quality of gold in gold and similar substances; valor in humans and similar beings; the brilliance of glass in jewels and such; and illumination in rain and similar phenomena.
ज्योत्स्ना मुखेन्दुबिम्बेषु पक्ष्मलेक्षणलक्ष्मसु ।
स्रवत्स्नेहामृतापूरो हाससौहार्दभासनम् ॥ १८ ॥
jyotsnā mukhendubimbeṣu pakṣmalekṣaṇalakṣmasu ,
sravatsnehāmṛtāpūro hāsasauhārdabhāsanam 18
18. jyotsnā mukhendubimbeṣu pakṣmalekṣaṇalakṣmasu
sravatsnehāmṛtāpūraḥ hāsasauhārdabhāsanam
18. jyotsnā mukhendubimbeṣu pakṣmalekṣaṇalakṣmasu
sravatsnehāmṛtāpūraḥ hāsasauhārdabhāsanam
18. It is moonlight in moon-like faces and in the characteristic signs of long-lashed eyes. It is a flood of flowing nectar-like affection, and the manifestation of laughter and friendship.
कपोलबाहुनेत्राक्षिभ्रूकरालकलासकः ।
निजोऽजेयतया जातो विलासः कामिनीजने ॥ १९ ॥
kapolabāhunetrākṣibhrūkarālakalāsakaḥ ,
nijo'jeyatayā jāto vilāsaḥ kāminījane 19
19. kapolabāhunetrākṣibhrūkarālakalāsakaḥ
nijaḥ ajeyatayā jātaḥ vilāsaḥ kāminījane
19. kāminījane nijaḥ ajeyatayā
kapolabāhunetrākṣibhrūkarālakalāsakaḥ jātaḥ vilāsaḥ
19. Among women, an inherent charm (vilāsa), manifesting through the extraordinary grace of cheeks, arms, eyes, and eyebrows, has arisen from its own unconquerable nature.
तृणीकृतत्रिभुवनचपेटास्फोटितद्विषाम् ।
शिरःसु वज्रीकरणं वीर्यं सिंहादिचेतसि ॥ २० ॥
tṛṇīkṛtatribhuvanacapeṭāsphoṭitadviṣām ,
śiraḥsu vajrīkaraṇaṃ vīryaṃ siṃhādicetasi 20
20. tṛṇīkṛtatribhuvanacapeṭāsphoṭitadviṣām
śiraḥsu vajrīkaraṇam vīryam siṃhādicetasi
20. siṃhādicetasi vīryam tṛṇīkṛtatribhuvanacapeṭāsphoṭitadviṣām
śiraḥsu vajrīkaraṇam
20. Valor (vīrya), residing in the hearts of lions and similar beings, manifests as the thunderbolt-like destruction upon the heads of enemies who, with their slaps, had previously trivialized the three worlds.
कटुकङ्कटकुट्टाकखड्गसंघट्टटांकृतैः ।
पटुस्फुटाटोपरटि भटेष्वटनमुद्भटम् ॥ २१ ॥
kaṭukaṅkaṭakuṭṭākakhaḍgasaṃghaṭṭaṭāṃkṛtaiḥ ,
paṭusphuṭāṭoparaṭi bhaṭeṣvaṭanamudbhaṭam 21
21. kaṭukaṅkaṭakuṭṭākakhaḍgasaṃghaṭṭaṭāṅkṛtaiḥ
paṭusphuṭāṭoparaṭi bhaṭeṣu aṭanam udbhaṭam
21. bhaṭeṣu kaṭukaṅkaṭakuṭṭākakhaḍgasaṃghaṭṭaṭāṅkṛtaiḥ
paṭusphuṭāṭoparaṭi udbhaṭam aṭanam
21. Among soldiers, there is a mighty, striking movement, accompanied by a loud, clear, and intense roar, generated by the clanging sounds of sharp, armor-crushing sword clashes.
देवेषु दानवारित्वं सुरारित्वं सुरादिषु ।
सर्वभूतेषु सोजस्त्वमुन्नामः स्थावरादिषु ॥ २२ ॥
deveṣu dānavāritvaṃ surāritvaṃ surādiṣu ,
sarvabhūteṣu sojastvamunnāmaḥ sthāvarādiṣu 22
22. deveṣu dānavāritvam surāritvam surādiṣu
sarvabhūteṣu saojastvam unnāmaḥ sthāvarādiṣu
22. deveṣu dānavāritvam surādiṣu surāritvam
sarvabhūteṣu saojastvam sthāvarādiṣu unnāmaḥ
22. Among the gods, it manifests as the state of being an enemy to demons. Among powerful beings including the gods, it is the state of being a rival to the gods themselves. In all beings, it is the quality of being endowed with vigor (ojas), and among immoveable entities and the like, it is prominence.
अथ ते मरुवद्भास्वांस्तत्राहमनुभूतवान् ।
जगदाकाशकोशेषु तेषु तामरसेक्षण ॥ २३ ॥
atha te maruvadbhāsvāṃstatrāhamanubhūtavān ,
jagadākāśakośeṣu teṣu tāmarasekṣaṇa 23
23. atha te maruvat bhāsvān tatra aham anubhūtavān
| jagatākāśakoṣeṣu teṣu tāmarasākṣaṇa ||
23. tāmarasākṣaṇa,
atha te teṣu jagatākāśakoṣeṣu tatra aham maruvat bhāsvān anubhūtavān.
23. O lotus-eyed one, then, in those cosmic spheres of the universe, I experienced for your sake a radiant phenomenon, swift as the wind.
दिगन्तदशनिस्तीर्णैः करजालैर्जगत्खगम् ।
गृह्णदद्व्यङ्गमर्कत्वं ग्रामवदृष्टभूतलम् ॥ २४ ॥
digantadaśanistīrṇaiḥ karajālairjagatkhagam ,
gṛhṇadadvyaṅgamarkatvaṃ grāmavadṛṣṭabhūtalam 24
24. digantadāśanistīrṇaiḥ karajālaiḥ jagatkhagam |
gṛhṇat advyaṅgam arkatvam grāmavat dṛṣṭabhūtalam ||
24. [aham anubhūtavān] digantadāśanistīrṇaiḥ karajālaiḥ jagatkhagam gṛhṇat,
advyaṅgam,
grāmavat dṛṣṭabhūtalam arkatvam.
24. [I experienced] the indivisible nature of the sun, which was catching the world-bird with its masses of rays extended by the points of the directions, and which appeared like a village as a visible ground.
कामोत्पले कोशचक्रं वाडवं तिमिरार्णवे ।
ब्रह्माण्डसदने दीपं वृक्षं दिनफलावलेः ॥ २५ ॥
kāmotpale kośacakraṃ vāḍavaṃ timirārṇave ,
brahmāṇḍasadane dīpaṃ vṛkṣaṃ dinaphalāvaleḥ 25
25. kāmotpale kośacakram vāḍavam timirārṇave |
brahmāṇḍasadane dīpam vṛkṣam dinaphalāvaleḥ ||
25. [aham anubhūtavān] kāmotpale kośacakram,
timirārṇave vāḍavam,
brahmāṇḍasadane dīpam,
dinaphalāvaleḥ vṛkṣam [ca].
25. [I experienced] a wheel of layers in the lotus of desire; the submarine fire in the ocean of darkness; a lamp in the abode of the cosmic egg; and a tree [growing from] the multitude of the day's fruits.
रसायनह्रदाकारमिन्दुत्वं वदनं दिवः ।
निशानिशाचरीहासं विकासं रजनीविशाम् ॥ २६ ॥
rasāyanahradākāramindutvaṃ vadanaṃ divaḥ ,
niśāniśācarīhāsaṃ vikāsaṃ rajanīviśām 26
26. rasāyanahradākāram indutvam vadanam divaḥ
| niśāniśācarīhāsam vikāsam rajanīviśām ||
26. [aham anubhūtavān] rasāyanahradākāram indutvam,
divaḥ vadanam,
niśāniśācarīhāsam,
rajanīviśām vikāsam [ca].
26. [I experienced] the moon-like nature having the form of a pond of elixir; the face of the sky; the smile of the night-demoness that is the night; and the blooming of the night-dwellers.
जगल्लावण्यलक्ष्मीणां सर्वासामुपमास्पदम् ।
रजनीरोहिणीनारीकैरवाणां परं प्रियम् ॥ २७ ॥
jagallāvaṇyalakṣmīṇāṃ sarvāsāmupamāspadam ,
rajanīrohiṇīnārīkairavāṇāṃ paraṃ priyam 27
27. jagat lāvaṇya lakṣmīṇām sarvāsām upamā āspadam
rajanī rohiṇī nārī kairavāṇām param priyam
27. jagat lāvaṇya lakṣmīṇām sarvāsām upamā āspadam
rajanī rohiṇī nārī kairavāṇām param priyam
27. It is the standard of comparison for all the goddesses of beauty in the world, and supremely dear to the night, to Rohiṇī, to women, and to water lilies.
नेत्रवृन्दस्य वक्त्रस्य द्युलतापुष्पजालकम् ।
स्वर्गौघमशकव्यूहं तारकापटलं मृदु ॥ २८ ॥
netravṛndasya vaktrasya dyulatāpuṣpajālakam ,
svargaughamaśakavyūhaṃ tārakāpaṭalaṃ mṛdu 28
28. netra vṛndasya vaktrasya dyulatāpuṣpajālakam
svargaughamaśakavyūham tārakāpaṭalam mṛdu
28. netra vṛndasya vaktrasya dyulatāpuṣpajālakam
svargaughamaśakavyūham tārakāpaṭalam mṛdu
28. The multitude of eyes and the face are like a cluster of flowers on a celestial creeper; they are a swarm of heavenly mosquitoes, and a soft multitude of stars.
वणिङ्मात्रे वणिग्घस्ततुलातोलनदोलितम् ।
रत्नत्वं जलकल्लोलहस्तान्दोलनमब्धिभिः ॥ २९ ॥
vaṇiṅmātre vaṇigghastatulātolanadolitam ,
ratnatvaṃ jalakallolahastāndolanamabdhibhiḥ 29
29. vaṇik mātre vaṇik hasta tulātolanadolitam
ratnatvam jalakallolahastāndolanam abdhibhiḥ
29. vaṇik mātre vaṇik hasta tulātolanadolitam
ratnatvam jalakallolahastāndolanam abdhibhiḥ
29. It is that which, even in a mere merchant, is swayed by the weighing of a merchant's hand-balance. It is the essence of a jewel, and the swaying of hands like water-waves, [moved] by the oceans.
अब्धाऽब्धौ शफरावर्तमब्धा गोमञ्जरीगणः ।
अब्दादौ दावदहनं वैद्युतं द्योतनं तनौ ॥ ३० ॥
abdhā'bdhau śapharāvartamabdhā gomañjarīgaṇaḥ ,
abdādau dāvadahanaṃ vaidyutaṃ dyotanaṃ tanau 30
30. abdhā abdhau śapharāvartam abdhā gomañjarīgaṇaḥ
abda ādau dāvadahanam vaidyutam dyotanam tanau
30. abdhā abdhau śapharāvartam abdhā gomañjarīgaṇaḥ
abda ādau dāvadahanam vaidyutam dyotanam tanau
30. A whirlpool of minnows appears in the water, in the ocean. A multitude of cow-ear-like flower clusters [appears] in the water. A forest fire [occurs] at the beginning of the year. An electrical illumination [appears] in the body.
दारुदारणदुर्वारदीप्तं ज्वलनमाततम् ।
यज्ञाग्निदाहकल्याणं विस्फोटकठिनारवम् ॥ ३१ ॥
dārudāraṇadurvāradīptaṃ jvalanamātatam ,
yajñāgnidāhakalyāṇaṃ visphoṭakaṭhināravam 31
31. dārudāraṇadurvāradīptam jvalanam ātatam
yajñāgnidāhakalyāṇam visphoṭakaṭhināravam
31. dārudāraṇadurvāradīptam ātatam jvalanam
yajñāgnidāhakalyāṇam visphoṭakaṭhināravam
31. The widely spread, blazing fire, irresistible in splitting wood, whose burning is like that of an auspicious Vedic ritual (yajña) fire, and which has a harsh, explosive sound.
कचत्काञ्चनमाणिक्यमुक्तामणिमयं महः ।
तपस्तां नीतमाक्षिप्य पाण्डित्यमिव पामरैः ॥ ३२ ॥
kacatkāñcanamāṇikyamuktāmaṇimayaṃ mahaḥ ,
tapastāṃ nītamākṣipya pāṇḍityamiva pāmaraiḥ 32
32. kacatkāñcanamāṇikyamuktāmaṇimayam mahaḥ tapas
tām nītam ākṣipya pāṇḍityam iva pāmaraiḥ
32. kacatkāñcanamāṇikyamuktāmaṇimayam mahaḥ tām
tapas nītam ākṣipya pāṇḍityam iva pāmaraiḥ
32. Her splendor (mahaḥ), adorned with gleaming gold, rubies, pearls, and other gems, brought her to a state of asceticism (tapas), thereby rejecting scholarship (pāṇḍityam) just as it is rejected by ignorant people.
विभ्रान्तं स्तनशृङ्गेषु मुक्ताहारतया तया ।
असुरोरगगन्धर्वनरनायकयोषिताम् ॥ ३३ ॥
vibhrāntaṃ stanaśṛṅgeṣu muktāhāratayā tayā ,
asuroragagandharvanaranāyakayoṣitām 33
33. vibhrāntam stanaśṛṅgeṣu muktāhāratayā
tayā asuroragagandharvanaranāyakayoṣitām
33. tayā muktāhāratayā vibhrāntam stanaśṛṅgeṣu
asuroragagandharvanaranāyakayoṣitām
33. That splendor (mahaḥ), manifesting through her (tayā) in the form of a pearl necklace (muktāhāratayā), seemed to wander over the prominent breasts of the wives of asuras, uragas, gandharvas, and human rulers.
पादाहतिं गतं मार्गे तिलकत्वं वधूमुखे ।
खद्योतेन मया लब्धं पश्यावस्थासु चापलम् ॥ ३४ ॥
pādāhatiṃ gataṃ mārge tilakatvaṃ vadhūmukhe ,
khadyotena mayā labdhaṃ paśyāvasthāsu cāpalam 34
34. pādāhatim gatam mārge tilakatvam vadhūmukhe
khadyotena mayā labdham paśya avasthāsu cāpalam
34. paśya avasthāsu cāpalam! mayā khadyotena labdham
pādāhatim gatam mārge tilakatvam vadhūmukhe
34. Behold the fickleness (cāpalam) in [my] circumstances (avasthāsu)! By me, a mere firefly (khadyota), such fickleness has been realized, becoming both a foot-strike (pādāhati) on the path and a tilaka mark on a bride's face.
क्वचिद्विद्युत्तया तेषु शफर्या चार्णवेष्विव ।
खस्थेषु विकृतं चारु वार्यावर्तविराविषु ॥ ३५ ॥
kvacidvidyuttayā teṣu śapharyā cārṇaveṣviva ,
khastheṣu vikṛtaṃ cāru vāryāvartavirāviṣu 35
35. kvacit vidyuttayā teṣu śapharyā ca arṇaveṣu iva
| khastheṣu vikṛtam cāru vāryāvarta-virāviṣu ||
35. kvacit khastheṣu teṣu
vāryāvartavirāviṣu vikṛtam cāru (rūpam
asti) (saḥ) vidyuttayā ca
arṇaveṣu śapharyā iva (abhivyaktaḥ)
35. Sometimes, among those distorted yet beautiful clouds in the sky, which roar with the sound of water eddies, (the divine being manifests) as lightning; and similarly, (in the waters, it manifests) like a small fish in the oceans.
क्वचिद्दीपतयानीय कलिकाकोमलाङ्गया ।
अन्तःपुरेषु कान्तानां सुरतालोकनं कृतम् ॥ ३६ ॥
kvaciddīpatayānīya kalikākomalāṅgayā ,
antaḥpureṣu kāntānāṃ suratālokanaṃ kṛtam 36
36. kvacit dīpatayā ānīya kalikā-komalāṅgayā |
antaḥpureṣu kāntānām surata-ālokanam kṛtam ||
36. kvacit kalikākomalāṅgayā dīpatayā ānīya
antaḥpureṣu kāntānām suratālokanam kṛtam
36. Sometimes, being brought by a woman whose limbs were as tender as a bud, (the divine being), in the form of a lamp, revealed the amorous sport of beloved women within their inner apartments.
क्वचित्कज्जलजालस्य ज्वालाकनकदाकृते ।
खेदिना घनकूर्माभं सङ्गेनैव स्वकोटरे ॥ ३७ ॥
kvacitkajjalajālasya jvālākanakadākṛte ,
khedinā ghanakūrmābhaṃ saṅgenaiva svakoṭare 37
37. kvacit kajjalajālasya jvālākanakadā-ākṛte |
khedinā ghana-kūrmā-ābham saṅgena eva svakoṭare ||
37. kvacit kajjalajālasya jvālākanakadāākṛte khedinā
ghanakūrmābham svakoṭare saṅgena eva (sphurati)
37. Sometimes, (it manifests) in a form like gold-giving flames, (arising) from a mass of soot. (This is experienced) by a weary one, resembling a dense tortoise, through mere contact within its own cavity.
कल्पान्तेषु क्वचित्सर्वजगद्भ्रमघनश्रमात् ।
खे कज्जलासिते लीनं रुद्रेभ इव विद्युता ॥ ३८ ॥
kalpānteṣu kvacitsarvajagadbhramaghanaśramāt ,
khe kajjalāsite līnaṃ rudrebha iva vidyutā 38
38. kalpānteṣu kvacit sarvajagat-bhrama-ghana-śramāt |
khe kajjala-asite līnam rudrebhyaḥ iva vidyutā ||
38. kvacit kalpānteṣu sarvajagatbhramaghanaśramāt khe
kajjala-asite (tat) vidyutā rudrebhyaḥ iva līnam (bhavati)
38. Sometimes, at the ends of aeons (kalpas), due to the intense fatigue of the cycles of all worlds, (the divine being) merges into the soot-dark sky, through lightning, as if (it were) lightning from the Rudras.
क्वचिदाकल्पमापीय वाडवाग्नितया जलम् ।
जगत्सु गगनेष्वन्ते ननृते जलराशिषु ॥ ३९ ॥
kvacidākalpamāpīya vāḍavāgnitayā jalam ,
jagatsu gaganeṣvante nanṛte jalarāśiṣu 39
39. kvacit ākalpam āpīya vāḍavāgnitayā jalam
jagatsu gaganeṣu ante nanṛte jalarāśiṣu
39. kvacit ante vāḍavāgnitayā jalam ākalpam
āpīya jagatsu gaganeṣu jalarāśiṣu nanṛte
39. Sometimes, at the time of the dissolution (ante), after having consumed all the water like the submarine fire (vāḍavāgni), it danced amidst the worlds, in the skies, and upon the vast oceans.
क्वचिदुल्मुकदन्तेन मया ज्वालाभुजात्मना ।
विलोलधूमावर्तोग्रकुन्तलेनाकुलौजसा ॥ ४० ॥
kvacidulmukadantena mayā jvālābhujātmanā ,
viloladhūmāvartograkuntalenākulaujasā 40
40. kvacit ulmukadantena mayā jvālābhujātmanā
viloladhūmāvartograkuntalena ākulaujasā
40. kvacit mayā ulmukadantena jvālābhujātmanā
viloladhūmāvartograkuntalena ākulaujasā
40. Sometimes, by me, whose teeth were like flaming brands, whose essence (ātman) manifested as arms of flame, whose formidable locks of hair were turbulent eddies of smoke, and whose power was agitated.
पुरपल्वलदाहेषु कवलीकृतजन्तुना ।
कृताः कृताष्ट काष्ठादिपदार्थाः खादनोचिताः ॥ ४१ ॥
purapalvaladāheṣu kavalīkṛtajantunā ,
kṛtāḥ kṛtāṣṭa kāṣṭhādipadārthāḥ khādanocitāḥ 41
41. purapalvaladāheṣu kavalīkṛtajantunā
kṛtāḥ aṣṭa kāṣṭhādipadārthāḥ khādanocitāḥ
41. purapalvaladāheṣu kavalīkṛtajantunā aṣṭa
kāṣṭhādipadārthāḥ khādanocitāḥ kṛtāḥ
41. In the conflagration of towns and ponds, by me, who had devoured all creatures, eight types of substances, such as wood, were made suitable for consumption.
हतेन शस्त्रपाषाणैरयःपिण्डादिवासिना ।
हन्तृदाहार्थमुद्गीर्णाः कणकोपलताः क्वचित् ॥ ४२ ॥
hatena śastrapāṣāṇairayaḥpiṇḍādivāsinā ,
hantṛdāhārthamudgīrṇāḥ kaṇakopalatāḥ kvacit 42
42. hatena śastrapāṣāṇaiḥ ayaḥpiṇḍādivāsinā
hantṛdāhārtham udgīrṇāḥ kaṇakopalatāḥ kvacit
42. kvacit hatena śastrapāṣāṇaiḥ ayaḥpiṇḍādivāsinā
hantṛdāhārtham kaṇakopalatāḥ udgīrṇāḥ
42. Sometimes, by the slain one, residing within iron balls and similar objects, and (acting) through weapons and stones, particles and pebbles were cast forth for the purpose of burning the killers.
क्वचिन्महाशिलाकोशे पाषाणमणिना मया ।
समस्तभूतादृश्येन स्थितं युगशतान्यपि ॥ ४३ ॥
kvacinmahāśilākośe pāṣāṇamaṇinā mayā ,
samastabhūtādṛśyena sthitaṃ yugaśatānyapi 43
43. kvacit mahāśilākośe pāṣāṇamaṇinā mayā
samastabhūtādṛśyena sthitam yugaśatāni api
43. mayā samastabhūtādṛśyena pāṣāṇamaṇinā
kvacit mahāśilākośe yugaśatāni api sthitam
43. Being invisible to all beings, I remained like a stone-gem within the hollow of a great rock for even hundreds of ages.
श्रीराम उवाच ।
मुने तस्यामवस्थायामनुभूतं त्वया सुखम् ।
उत दुःखमिति ब्रूहि बोधाय मम मानद ॥ ४४ ॥
śrīrāma uvāca ,
mune tasyāmavasthāyāmanubhūtaṃ tvayā sukham ,
uta duḥkhamiti brūhi bodhāya mama mānada 44
44. śrīrāma uvāca mune tasyām avasthāyām anubhūtam tvayā
sukham uta duḥkham iti brūhi bodhāya mama mānada
44. śrīrāma uvāca he mune he mānada mama bodhāya tasyām
avasthāyām tvayā sukham uta duḥkham iti brūhi
44. Śrī Rāma said: 'O sage, giver of honor! Please tell me, for my understanding, whether you experienced happiness or sorrow in that state.'
श्रीवसिष्ठ उवाच ।
यथा याति नरः सुप्तो जडतां चेतनोऽपि सन् ।
चिद्व्योम गच्छेद्दृश्यत्वं तथा जाड्यं प्रचेतति ॥ ४५ ॥
śrīvasiṣṭha uvāca ,
yathā yāti naraḥ supto jaḍatāṃ cetano'pi san ,
cidvyoma gaccheddṛśyatvaṃ tathā jāḍyaṃ pracetati 45
45. śrīvasiṣṭha uvāca yathā yāti naraḥ suptaḥ jaḍatām cetanaḥ
api san citvyoma gacchet dṛśyatvam tathā jāḍyam pracetati
45. śrīvasiṣṭha uvāca yathā cetanaḥ api san naraḥ suptaḥ jaḍatām yāti,
tathā citvyoma dṛśyatvam gacchet (yada),
(tada) jāḍyam pracetati
45. Śrī Vasiṣṭha said: 'Just as a person, though conscious, falls into a state of inertness when asleep; similarly, when the space of consciousness (cidvyoma) takes on objectivity, then inertness (jāḍya) itself appears conscious.'
आत्मानं चेतति ब्रह्म पृथ्व्यादीव यदा तदा ।
सुप्तं जडमिवास्तेऽन्तः स्यादस्य न तदन्यथा ॥ ४६ ॥
ātmānaṃ cetati brahma pṛthvyādīva yadā tadā ,
suptaṃ jaḍamivāste'ntaḥ syādasya na tadanyathā 46
46. ātmānam cetati brahma pṛthvyādī iva yadā tadā suptam
jaḍam iva āste antaḥ syāt asya na tat anyathā
46. yadā brahma ātmānam pṛthvyādī iva cetati,
tadā antaḥ suptam jaḍam iva āste.
asya tat anyathā na syāt.
46. When Brahman perceives the Self (ātman) as elemental things like earth, then internally it remains as if asleep and inert. For Brahman, this cannot be otherwise.
वस्तुतस्तस्य खोर्व्यादि नासद्रूपं न सन्मयम् ।
द्रष्टृदृश्यमिवाभाति ब्रह्म चैतत्समं स्थितम् ॥ ४७ ॥
vastutastasya khorvyādi nāsadrūpaṃ na sanmayam ,
draṣṭṛdṛśyamivābhāti brahma caitatsamaṃ sthitam 47
47. vastutaḥ tasya kha-urvī-ādi na asat-rūpam na sat-mayam
draṣṭṛ-dṛśyam iva ābhāti brahma ca etat samam sthitam
47. vastutaḥ tasya kha-urvī-ādi na asat-rūpam na sat-mayam (api
tu) draṣṭṛ-dṛśyam iva ābhāti ca etat samam brahma sthitam
47. In reality, that which constitutes space, earth, and so on is neither purely non-existent nor solely (true) existence. It merely appears like the perceiver and the perceived; yet, all this stands uniformly as (brahman).
एतत्सत्यपरिज्ञानं यस्योत्पन्नमखण्डितम् ।
न तस्य पञ्चभूतानि न दृश्यद्रष्टृविभ्रमः ॥ ४८ ॥
etatsatyaparijñānaṃ yasyotpannamakhaṇḍitam ,
na tasya pañcabhūtāni na dṛśyadraṣṭṛvibhramaḥ 48
48. etat satya-parijñānam yasya utpannam akhaṇḍitam
na tasya pañca-bhūtāni na dṛśya-draṣṭṛ-vibhramaḥ
48. yasya etat akhaṇḍitam satya-parijñānam utpannam,
tasya pañca-bhūtāni na,
na dṛśya-draṣṭṛ-vibhramaḥ
48. For the one in whom this true, undivided understanding (parijñāna) has arisen, for him there are no (separate) five elements (pañcabhūtāni), nor the delusion (vibhrama) of the perceiver and the perceived.
तदा मयैवं शुद्धेन तत्कृतं ब्रह्मरूपिणा ।
ब्रह्मरूपादृते किंचिदेतत्कर्तुर्न युज्यते ॥ ४९ ॥
tadā mayaivaṃ śuddhena tatkṛtaṃ brahmarūpiṇā ,
brahmarūpādṛte kiṃcidetatkarturna yujyate 49
49. tadā mayā evam śuddhena tat kṛtam brahma-rūpiṇā
brahma-rūpāt ṛte kiṃcit etat kartuḥ na yujyate
49. tadā evam śuddhena brahma-rūpiṇā mayā tat kṛtam;
brahma-rūpāt ṛte etat kartuḥ kiṃcit na yujyate
49. Then, I, thus purified and having the nature of (brahman), accomplished that (action or creation). Without (being of) the nature of (brahman), nothing is suitable for this doer.
यदा सर्वमिदं दृश्यं जातं ब्रह्म निरामयम् ।
तदा ब्रह्मपदस्थेन मयात्मैवैवमीक्षितः ॥ ५० ॥
yadā sarvamidaṃ dṛśyaṃ jātaṃ brahma nirāmayam ,
tadā brahmapadasthena mayātmaivaivamīkṣitaḥ 50
50. yadā sarvam idam dṛśyam jātam brahma nirāmayam
tadā brahma-pada-sthena mayā ātmā eva evam īkṣitaḥ
50. yadā idam sarvam dṛśyam nirāmayam brahma jātam,
tadā brahma-pada-sthena mayā ātmā eva evam īkṣitaḥ
50. When all this visible world has become (brahman), free from any defect, then I, abiding in the state of (brahman), thus perceived only the Self (ātman).
यदा पुनरहं पञ्चभूतानीत्येव भासयन् ।
भवामि जड एवाहं तदा चेतामि किं किल ॥ ५१ ॥
yadā punarahaṃ pañcabhūtānītyeva bhāsayan ,
bhavāmi jaḍa evāhaṃ tadā cetāmi kiṃ kila 51
51. yadā punaḥ aham pañcabhūtāni iti eva bhāsayant
bhavāmi jaḍaḥ eva aham tadā cetāmi kim kila
51. On the other hand, when I merely perceive myself as the five elements, I become inert. How, then, can I truly be conscious?
सुप्तोऽस्मीति दृढं भावं बुद्धवांश्चेतनोऽपि सन् ।
नैद्रमेवैत्यलं जाड्यं लसच्चेतति किंचन ॥ ५२ ॥
supto'smīti dṛḍhaṃ bhāvaṃ buddhavāṃścetano'pi san ,
naidramevaityalaṃ jāḍyaṃ lasaccetati kiṃcana 52
52. suptaḥ asmi iti dṛḍham bhāvam buddhavān ca cetanaḥ api
sant na aidram eva eti alam jāḍyam lasat cetati kiñcana
52. Even a conscious being, firmly grasping the notion 'I am asleep,' does not merely fall into the inertness of sleep. Instead, something shining still perceives a little.
यस्तु ज्ञानप्रबुद्धात्मा देहस्तस्याधिभौतिकः ।
शाम्यत्युदेति विमलो बोधात्मैवातिवाहिकः ॥ ५३ ॥
yastu jñānaprabuddhātmā dehastasyādhibhautikaḥ ,
śāmyatyudeti vimalo bodhātmaivātivāhikaḥ 53
53. yaḥ tu jñānaprabuddhātmā dehaḥ tasya adhibhautikaḥ
śāmyati udeti vimalaḥ bodhātmā eva ativāhikaḥ
53. But for one whose self (ātman) is awakened by true knowledge (jñāna), his physical body (adhibhautika) subsides. Instead, a pure self of consciousness (bodhātmā), which is the subtle body (ativāhika), shines forth.
आतिवाहिकदेहेन तेन बोधात्मनाणुना ।
बृहता वा यथाकामं निर्वाणात्मावतिष्ठते ॥ ५४ ॥
ātivāhikadehena tena bodhātmanāṇunā ,
bṛhatā vā yathākāmaṃ nirvāṇātmāvatiṣṭhate 54
54. ativāhikadehena tena bodhātmanā aṇunā
bṛhatā vā yathākāmam nirvāṇātmā avatiṣṭhate
54. By means of that subtle body (ativāhika), which is the consciousness-self (bodhātmā) and which can be minute or vast according to one's desire, the self (ātman) in a state of final liberation (nirvāṇa) abides.
बोधदेहेन हृदयं शिलानामप्यभेदिनाम् ।
प्रविश्याशु विनिर्याति याति पातालमम्बरम् ॥ ५५ ॥
bodhadehena hṛdayaṃ śilānāmapyabhedinām ,
praviśyāśu viniryāti yāti pātālamambaram 55
55. bodhadehena hṛdayam śilānām api abhedinām
praviśya āśu viniryāti yāti pātālam ambaram
55. bodhadehena abhedinām śilānām api hṛdayam
praviśya āśu viniryāti pātālam ambaram yāti
55. A consciousness-body (bodhadeha) can quickly penetrate the hearts even of unbreakable stones, then exit them and travel to the netherworld and the sky.
तस्मान्मया पुरा राम बोधदेहेन तत्तदा ।
तथा कृतमनन्तेन चिन्मयव्योमरूपिणा ॥ ५६ ॥
tasmānmayā purā rāma bodhadehena tattadā ,
tathā kṛtamanantena cinmayavyomarūpiṇā 56
56. tasmāt mayā purā rāma bodhadehena tat tadā
tathā kṛtam anantena cinmayavyomarūpiṇā
56. rāma tasmāt purā mayā anantena cinmayavyomarūpiṇā
bodhadehena tat tadā tathā kṛtam
56. Therefore, O Rāma, previously, that was accomplished in that manner by me, the infinite (ananta) one whose form is the pure consciousness-sky (cinmayavyomarūpiṇ), through a consciousness-body (bodhadeha).
वज्रपाषाणपातालनभोम्बरगमागमान् ।
कुर्वतस्तादृशस्याशु न विघ्न उपजायते ॥ ५७ ॥
vajrapāṣāṇapātālanabhombaragamāgamān ,
kurvatastādṛśasyāśu na vighna upajāyate 57
57. vajrapāṣāṇapātālanabhombaragamāgamān
kurvataḥ tādṛśasya āśu na vighnaḥ upajāyate
57. āśu vajrapāṣāṇapātālanabhombaragamāgamān
kurvataḥ tādṛśasya vighnaḥ na upajāyate
57. For such a one, who quickly performs comings and goings to diamond-hard stones, the netherworlds, and the skies, no obstacle arises.
बोधमात्रशरीरेण यावदास्ते जडेष्वसौ ।
पदार्थेषु तथाभूतस्तावत्तत्रावतिष्ठते ॥ ५८ ॥
bodhamātraśarīreṇa yāvadāste jaḍeṣvasau ,
padārtheṣu tathābhūtastāvattatrāvatiṣṭhate 58
58. bodhamātraśarīreṇa yāvat āste jaḍeṣu asau
padārtheṣu tathābhūtaḥ tāvat tatra avatiṣṭhate
58. yāvat asau bodhamātraśarīreṇa jaḍeṣu padārtheṣu
tathābhūtaḥ āste tāvat tatra avatiṣṭhate
58. As long as that being, endowed with a body consisting solely of consciousness (bodhamātraśarīra), remains in inert (jaḍa) objects (padārtha), having become one with them, so long does he abide there.
स्वेच्छयैव चलित्वाथ ततोऽन्यत्र प्रयाति चेत् ।
तच्चैव स्थितिं याति तत्तथैवागतिर्यथा ॥ ५९ ॥
svecchayaiva calitvātha tato'nyatra prayāti cet ,
taccaiva sthitiṃ yāti tattathaivāgatiryathā 59
59. svecchayā eva calitvā atha tataḥ anyatra prayāti cet
tat ca eva sthitim yāti tat tathā eva āgatiḥ yathā
59. cet (tat) svecchayā eva calitvā atha tataḥ anyatra
prayāti tat ca eva sthitim yāti tat tathā eva āgatiḥ yathā
59. If, having moved by its own will, it then proceeds elsewhere, it certainly attains that specific state, just as its very arrival or emergence occurs.
बोधमात्रं विदुर्देहमातिवाहिकमव्ययम् ।
इदानीं त्वं तमेवेह बुधोऽनुभवसि स्वयम् ॥ ६० ॥
bodhamātraṃ vidurdehamātivāhikamavyayam ,
idānīṃ tvaṃ tameveha budho'nubhavasi svayam 60
60. bodhamātram viduḥ deham ātivāhikam avyayam
idānīm tvam tam eva iha budhaḥ anubhavasi svayam
60. te ātivāhikam avyayam deham bodhamātram viduḥ
idānīm iha tvam budhaḥ svayam tam eva anubhavasi
60. The wise understand the imperishable, subtle body (ātivāhika) to be nothing but pure consciousness. Now, you yourself, as a wise person, directly experience that very thing here.
चिन्मात्रव्योमरूपोऽस्मीत्यर्कादाविति बोधतः ।
आत्मैवास्तमुपानीतः सन्नेवासन्निवात्मना ॥ ६१ ॥
cinmātravyomarūpo'smītyarkādāviti bodhataḥ ,
ātmaivāstamupānītaḥ sannevāsannivātmanā 61
61. citmātravyomarūpaḥ asmi iti arka ādau iti bodhataḥ
ātmā eva astam upānītaḥ san eva asan iva ātmanā
61. cinmātravyomarūpaḥ asmi iti arka ādau iti bodhataḥ
ātmā eva ātmanā san eva asan iva astam upānītaḥ
61. By the understanding, "I am of the nature of pure consciousness and space," (an understanding applied) even to the sun and other entities, the self (ātman) itself is brought to dissolution, appearing as if both existing and non-existent, by the self (ātman).
स्थितं स्वप्नादिजगति तमसेवासतेव च ।
आवृतेनेव वान्यासामलभ्येन सता दृशम् ॥ ६२ ॥
sthitaṃ svapnādijagati tamasevāsateva ca ,
āvṛteneva vānyāsāmalabhyena satā dṛśam 62
62. sthitam svapna ādi jagati tamasā eva asatā iva
ca āvṛtena iva vā anyāsām alabhyena satā dṛśam
62. tat svapna ādi jagati tamasā eva asatā iva ca sthitam
vā anyāsām dṛśam alabhyena satā āvṛtena iva sthitam
62. It (the self) exists in the world of dreams and similar states, as if veiled by darkness, or indeed, by non-existence. Or, it is as if concealed by an existent reality that is inaccessible to the perception of others.
तरङ्गलेखयाङ्गारसरितः स्वाङ्गलग्नया ।
मनोराज्यश्रियेवाशुक् प्रोत्पन्नस्तद्वदेहया ॥ ६३ ॥
taraṅgalekhayāṅgārasaritaḥ svāṅgalagnayā ,
manorājyaśriyevāśuk protpannastadvadehayā 63
63. taraṅgalekhayā aṅgārasaritaḥ svāṅgalagnayā
manorājyaśriyā iva āśuk protpannaḥ tadvadehāyā
63. aṅgārasaritaḥ taraṅgalekhayā svāṅgalagnayā
manorājyaśriyā iva āśuk tadvadehāyā protpannaḥ
63. From the river of embers, a [new entity] arose quickly, accompanied by a wave-like streak that clung to its own body, resembling the splendor of a mental kingdom (daydream), and endowed with that very form.
कज्जलालिकया वह्निविपिनं पुष्पशोभया ।
फुल्लस्थलाम्बुजाकारं किंशुकाशोकरूपया ॥ ६४ ॥
kajjalālikayā vahnivipinaṃ puṣpaśobhayā ,
phullasthalāmbujākāraṃ kiṃśukāśokarūpayā 64
64. kajjālalikayā vahnivipinaṃ puṣpaśobhayā
phullasthalāmbujākāraṃ kiṃśukāśokarūpayā
64. kajjālalikayā vahnivipinaṃ puṣpaśobhayā
phullasthalāmbujākāraṃ kiṃśukāśokarūpayā
64. It manifested as a forest of fire, marked by a streak of soot, yet possessing the splendor of flowers, taking the form of blossomed land-lotuses, and adorned with the appearance of Kiṃśuka and Aśoka flowers.
विततारम्भयाप्युच्चैर्ज्वालाज्वलतयेद्धया ।
उपोत्थायाङ्ग गलितं खललक्ष्म्येव लीलया ॥ ६५ ॥
vitatārambhayāpyuccairjvālājvalatayeddhayā ,
upotthāyāṅga galitaṃ khalalakṣmyeva līlayā 65
65. vitatārambhayā api uccaiḥ jvālājvalatayā iddhayā
upotthāya aṅga galitaṃ khalalakṣmyā iva līlayā
65. aṅga upotthāya uccaiḥ vitatārambhayā api
jvālājvalatayā iddhayā khalalakṣmyā iva līlayā galitaṃ
65. O dear one, having arisen, it (the fiery entity) dissipated, vigorously kindled by its intensely blazing flames, with a vast initial surge, playfully, just like the fleeting fortune of a wicked person.
तेजस्तयापि परमाणुकणोदरेऽपि दृष्टेत्थमेवमिह राम मया जगच्छ्रीः ।
अन्या च सा न च चिदम्बरतः परस्मात्स्वप्ने पुराचलगणोऽत्र निदर्शनं वः ॥ ६६ ॥
tejastayāpi paramāṇukaṇodare'pi dṛṣṭetthamevamiha rāma mayā jagacchrīḥ ,
anyā ca sā na ca cidambarataḥ parasmātsvapne purācalagaṇo'tra nidarśanaṃ vaḥ 66
66. tejas tayā api paramāṇukaṇa udare api
dṛṣṭā ittham evaṃ iha rāma mayā jagat-śrīḥ
anyā ca sā na ca cidambarataḥ parasmāt
svapne purācalagaṇaḥ atra nidarśanaṃ vaḥ
66. rāma mayā iha jagat-śrīḥ tejas tayā api
paramāṇukaṇa udare api ittham evaṃ dṛṣṭā
ca sā anyā cidambarataḥ parasmāt na ca
vaḥ svapne atra purācalagaṇaḥ nidarśanaṃ
66. O Rama, I have thus perceived the splendor of the world (jagacchrī) here, [manifesting] even with that radiance, and even within the core of an atomic particle. Moreover, that splendor is not separate from the supreme space of consciousness (cid-ambara). For you, a multitude of ancient mountains appearing in a dream serves as an illustration in this context.

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 (current chapter) 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