Muni's PlayThese are some select verses from yogavāsiṣṭhaḥ - book-6
Chapter 15
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Sanskrit
प्राणस्पन्दावधानेन नित्यमन्तर्मुखः सुखी ।
चिरंजीवीति विख्यातश्चिरजीवितया तया ॥ २९ ॥prāṇaspandāvadhānena nityamantarmukhaḥ sukhī | ciraṃjīvīti vikhyātaścirajīvitayā tayā || 29 ||
Translation
By paying constant attention to the movement of prāṇa and always remaining inward-turned and happy, he is famously known as “one who lives for a long time” (Chiranjeevi) because of that longevity.
Sanskrit
जगद्विदितदीर्घायुर्भुशुण्ड इति विश्रुतः ।
युगागमापायदशादशनप्रौढमानसः ॥ ३० ॥jagadviditadīrghāyurbhuśuṇḍa iti viśrutaḥ | yugāgamāpāyadaśādaśanaprauḍhamānasaḥ || 30 ||
Translation
World-renowned for his long life, he is famous as Bhushunda. His mind is mature from witnessing the stages of the coming and going of cosmic ages (yugas).
Sanskrit
प्रतिकल्पं च गणयन्खिन्नश्चक्रपरम्पराम् ।
जन्मनां लोकपालानां शर्वशक्रमरुत्वताम् ॥ ३१ ॥pratikalpaṃ ca gaṇayankhinnaścakraparamparām | janmanāṃ lokapālānāṃ śarvaśakramarutvatām || 31 ||
Translation
In every Kalpa, he wearily counts the succession of cosmic cycles—the births of the world-protectors, Shiva (Sharva), Indra (Shakra), and the Marut gods.
Sanskrit
संस्मर्ता समतीतानां सुरासुरमहीभृताम् ।
प्रसन्नगम्भीरमनाः पेशलः स्निग्धमुग्धवाक् ॥ ३२ ॥saṃsmartā samatītānāṃ surāsuramahībhṛtām | prasannagambhīramanāḥ peśalaḥ snigdhamugdhavāk || 32 ||
Translation
He is a rememberer of the gods, demons, and kings of the past. With a cheerful and profound mind, he is charming, and his speech is affectionate and graceful.
Sanskrit
अव्यक्तवक्ता विज्ञाता निर्ममो निरहंकृतिः ।
सुहृद्बन्धुस्तथा मित्रं मृत्युपुत्रो गुरुप्रभुः ।
सर्वदा सर्वथा सत्यं सर्वं सर्वस्य संस्तवे ॥ ३३ ॥avyaktavaktā vijñātā nirmamo nirahaṃkṛtiḥ | suhṛdbandhustathā mitraṃ mṛtyuputro guruprabhuḥ | sarvadā sarvathā satyaṃ sarvaṃ sarvasya saṃstave || 33 ||
Translation
He speaks softly, is a knower of truth, and is free from the sense of ‘mine’ and ‘I’. To friends and relatives, he is a friend; to death, he is a son; to his teacher, he is a master; he is always, in every way, truth, and is praised by all.
Sanskrit
सौम्यः प्रसन्नमधुरो रसवान्महात्मा हृद्यः सरोवर इवान्तरखण्डशैत्यः ।
हृत्पुण्डरीककुहरं व्यवहारवेत्ता गाम्भीर्यमच्छमजहात्प्रकटाशयश्रीः ॥ ३४ ॥saumyaḥ prasannamadhuro rasavānmahātmā hṛdyaḥ sarovara ivāntarakhaṇḍaśaityaḥ | hṛtpuṇḍarīkakuharaṃ vyavahāravettā gāmbhīryamacchamajahātprakaṭāśayaśrīḥ || 34 ||
Translation
Gentle, clear, sweet, full of essence, the great soul, pleasing to the heart, like a lake with deep coolness within. Knower of worldly affairs, he never abandoned the clear depth of the heart-lotus cavity, his glorious nature clearly manifest.
Sanskrit
आशीतलान्तःकरणो दिष्ट्या कुशलवानसि ।
āśītalāntaḥkaraṇo diṣṭyā kuśalavānasi |
Translation
Fortunately, you are well and prosperous, with a profoundly cool and peaceful heart.
Chapter 17
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Sanskrit
तृणवद्दृष्टसकलः प्रमेयीकृतसंसृतिः ।
लोकाजवं जवीभावे दृष्टज्ञानपरावरः ॥ ३ ॥tṛṇavaddṛṣṭasakalaḥ prameyīkṛtasaṃsṛtiḥ | lokājavaṃ javībhāve dṛṣṭajñānaparāvaraḥ || 3 ||
Translation
Having seen everything as worthless as a blade of grass, having made relative existence an object of objective knowledge, he has seen the higher and lower knowledge regarding the swiftness of the world’s rapid movement.
Sanskrit
धीरस्थिरमहाकारो विश्रान्ति गतमन्दरः ।
परिपूर्णमनाः शुद्धः क्षीरार्णव इवागतः ॥ ४ ॥dhīrasthiramahākāro viśrānti gatamandaraḥ | paripūrṇamanāḥ śuddhaḥ kṣīrārṇava ivāgataḥ || 4 ||
Translation
Of patient, steady, and great form, he is like Mount Mandara when it came to a resting state. His mind is completely full and pure, having become like the Milky Ocean.
Sanskrit
परिविश्रान्तधीः शान्तः परमानन्दघूर्णितः ।
आविर्भावतिरोभावतज्ज्ञः संसारजन्मनाम् ॥ ५ ॥pariviśrāntadhīḥ śāntaḥ paramānandaghūrṇitaḥ | āvirbhāvatirobhāvatajjñaḥ saṃsārajanmanām || 5 ||
Translation
His intellect is supremely rested; he is peaceful and revolves in supreme bliss. He is the knower of the appearance and disappearance of the births of the world.
Sanskrit
इदममलगिरा समाह शुद्धममृतमनुज्झितसंभ्रमक्रमेण ।
कथयितुमखिलं निजं स्वरूपं मधुपमिव स्तनितेन मुग्धमेघः ॥ ७ ॥idamamalagirā samāha śuddhamamṛtamanujjhitasaṃbhramakrameṇa | kathayitumakhilaṃ nijaṃ svarūpaṃ madhupamiva stanitena mugdhameghaḥ || 7 ||
Translation
He spoke this pure nectar with flawless speech, without abandoning the order of reverence, to relate his entire true nature, just as a charming cloud might speak to a bee with its thunder.
Chapter 18
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Sanskrit
स्वस्थीकृतजगज्जातस्वव्यापारस्थचेतसः ।
यदृच्छया करस्पन्दो यस्यासुरपुरक्षयः ॥ १३ ॥svasthīkṛtajagajjātasvavyāpārasthacetasaḥ | yadṛcchayā karaspando yasyāsurapurakṣayaḥ || 13 ||
Translation
His mind is established in its own natural functions concerning the restored, healthy state of the multitudes of beings in the world. His spontaneous twitch of the hand is the destruction of the city of demons (Tripura).
Chapter 20
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Sanskrit
तदेतद्वृत्तमभ्यासाद्वर्तमानेन वर्णितम् ।
मया मुनीन्द्र बोधाय प्राग्जन्मसाम्यदर्शिना ॥ २ ॥tadetadvṛttamabhyāsādvartamānena varṇitam | mayā munīndra bodhāya prāgjanmasāmyadarśinā || 2 ||
Translation
O lord of sages (Vasistha), this account has been described by me based on sustained practice in the present, seeing the continuous sameness extending from my previous births, for your awakening. [Said by bhushunda to vasistha]
Sanskrit
दीर्घायुषो महान्तोऽपि सन्तोऽपि बलिनोऽपि च ।
सर्व एव निगीर्यन्ते कालेनाकलितात्मना ॥ १० ॥dīrghāyuṣo mahānto’pi santo’pi balino’pi ca | sarva eva nigīryante kālenākalitātmanā || 10 ||
Translation
Even the long-lived, the great, the virtuous, and the extraordinarily powerful—all of them are indeed devoured by Time, whose nature is unfathomable.
Sanskrit
भुशुण्ड उवाच ।
निरालम्बास्पदा ब्रह्मन्सर्वलोकावहेलिता ।
तुच्छेयं सर्वभूतानां मध्ये विहगजीविका ॥ १६ ॥bhuśuṇḍa uvāca | nirālambāspadā brahmansarvalokāvahelitā | tuccheyaṃ sarvabhūtānāṃ madhye vihagajīvikā || 16 ||
Translation
Bhushunda said: O Brahman, among all beings, this livelihood of a bird is trivial, baseless, and despised by all people.
Sanskrit
स्वभावमात्रसंतुष्टाः कष्टैर्मुक्ता विचेष्टितैः ।
क्षिपामः केवलं कालमस्मिन्ब्रह्मन्निजालये ॥ २० ॥svabhāvamātrasaṃtuṣṭāḥ kaṣṭairmuktā viceṣṭitaiḥ | kṣipāmaḥ kevalaṃ kālamasminbrahmannijālaye || 20 ||
Translation
Satisfied merely with our own nature, and freed from painful efforts, we simply pass our time, O Brahman, in this our own abode.
Sanskrit
आलोकिता लोकदशा दृष्टा दृष्टान्तदृष्टयः ।
नूनं संत्यक्तमस्माकं मनसा चञ्चलं वपुः ॥ २२ ॥ālokitā lokadaśā dṛṣṭā dṛṣṭāntadṛṣṭayaḥ | nūnaṃ saṃtyaktamasmākaṃ manasā cañcalaṃ vapuḥ || 22 ||
Translation
The conditions of the world have been observed, and the many philosophical viewpoints have been studied. Indeed, our restless bodies have been abandoned by the mind.
Sanskrit
रत्नगुच्छप्रकाशाख्ये ब्रह्मन्कल्पलतागृहे ।
प्राणापानप्रवाहेण वेद्मि कल्पमखण्डितम् ॥ २४ ॥ratnagucchaprakāśākhye brahmankalpalatāgṛhe | prāṇāpānapravāheṇa vedmi kalpamakhaṇḍitam || 24 ||
Translation
O Brahman, sitting in the abode of the wish-fulfilling creeper named ‘cluster of illuminating gems’, I internally experience the entire, unbroken cosmic age (kalpa) through the continuous flow of the vital breaths.
Sanskrit
सारासारपरिच्छेदि बोधाद्विश्रान्तिमागतम् ।
निरस्तचापलं शान्तं सुस्थिरं मे मुने मनः ॥ २६ ॥sārāsāraparicchedi bodhādviśrāntimāgatam | nirastacāpalaṃ śāntaṃ susthiraṃ me mune manaḥ || 26 ||
Translation
Capable of discriminating between the essential and non-essential, and having reached a state of deep rest through profound understanding, my mind is completely free of restlessness, peaceful, and perfectly stable, O sage.
Sanskrit
परोपशमधर्मिण्या वयमालोकशीतया ।
पश्यन्तो जागतीं मायां धिया धैर्यमुपागताः ॥ २८ ॥paropaśamadharmiṇyā vayamālokaśītayā | paśyanto jāgatīṃ māyāṃ dhiyā dhairyamupāgatāḥ || 28 ||
Translation
Endowed with the nature of supreme tranquility and cooled by the light of wisdom, observing the illusion of the world with our intellect, we have attained perfect fortitude.
Sanskrit
इयमारम्भसुभगा तरला जागती स्थितिः ।
भूयो भूयः परामृष्टा न च किंच न बाधते ॥ ३० ॥iyamārambhasubhagā taralā jāgatī sthitiḥ | bhūyo bhūyaḥ parāmṛṣṭā na ca kiṃca na bādhate || 30 ||
Translation
This rapidly changing condition of the world seems pleasant at the beginning. But when examined again and again, it does not offer anything that doesn’t ultimately cause suffering.
Sanskrit
भूतजालतरङ्गिण्या विशन्त्याः कालसागरे ।
वयं संसारसरितस्तटस्था अप्यनादृताः ॥ ३२ ॥bhūtajālataraṅgiṇyā viśantyāḥ kālasāgare | vayaṃ saṃsārasaritastaṭasthā apyanādṛtāḥ || 32 ||
Translation
Even though standing on the bank of the river of worldly existence (samsara), which is full of the waves of the multitudes of beings flowing continuously into the ocean of Time, we remain detached and untouched by it.
Sanskrit
ततस्ततश्च पर्यस्तं लुठितं न च वृत्तिषु ।
नापरामृष्टतत्त्वार्थमस्माकं भगवन्मनः ॥ ३५ ॥tatastataśca paryastaṃ luṭhitaṃ na ca vṛttiṣu | nāparāmṛṣṭatattvārthamasmākaṃ bhagavanmanaḥ || 35 ||
Translation
O Lord (Bhagavan), though turning here and there, our mind has not tumbled down into worldly agitations (vrittis), nor has it remained untouched by the supreme truth (tattvartha).
Sanskrit
निर्विकारे गतक्षोभे चात्मन्युपशमं गते ।
चित्तरङ्गाः प्रबुद्धाः स्मः पर्वणीव महाब्धयः ॥ ३६ ॥nirvikāre gatakṣobhe cātmanyupaśamaṃ gate | cittaraṅgāḥ prabuddhāḥ smaḥ parvaṇīva mahābdhayaḥ || 36 ||
Translation
Having reached the changeless, unagitated, and tranquil Self, we are awakened in the stages of consciousness, blossoming like the great oceans during a full moon festival.
Sanskrit
आपातमात्ररम्येभ्यो भोगेभ्यः किमवाप्यते ।
सत्सङ्गचिन्तामणितः सर्वसारमवाप्यते ॥ ३९ ॥āpātamātraramyebhyo bhogebhyaḥ kimavāpyate | satsaṅgacintāmaṇitaḥ sarvasāramavāpyate || 39 ||
Translation
What is gained from worldly enjoyments, which are only pleasant at their onset? From the wish-fulfilling jewel of association with the wise (satsanga), however, the essence of everything is obtained.
Sanskrit
स्निग्धगम्भीरमसृणमधुरोदारधीरवाक् ।
त्रैलोक्यपद्मकोशेऽस्मिंस्त्वमेकः षट्पदायसे ॥ ४० ॥snigdhagambhīramasṛṇamadhurodāradhīravāk | trailokyapadmakośe’smiṃstvamekaḥ ṣaṭpadāyase || 40 ||
Translation
With speech that is affectionate, profound, gentle, sweet, noble, and steady, you uniquely act like a bee within the lotus-calyx of this universe (the three worlds).
Chapter 21
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Sanskrit
भुशुण्ड उवाच ।
युगक्षोभेषु घोरेषु वाक्यासु विषमासु च ।
सुस्थिरः कल्पवृक्षोऽयं न कदाचन कम्पते ॥ १ ॥bhuśuṇḍa uvāca | yugakṣobheṣu ghoreṣu vākyāsu viṣamāsu ca | susthiraḥ kalpavṛkṣo’yaṃ na kadācana kampate || 1 ||
Translation
Bhushunda said: Even during the terrible agitations at the end of the cosmic ages (yugas) and amidst perilous gales, this wish-fulfilling tree (kalpavriksha) remains completely stable and never trembles.
Sanskrit
यदा सुरासुरक्षोभपतच्चन्द्रार्कमण्डलम् ।
आसीज्जगदतिक्षुब्धं तदा नाकम्पत द्रुमः ॥ ६ ॥yadā surāsurakṣobhapataccandrārkamaṇḍalam | āsījjagadatikṣubdhaṃ tadā nākampata drumaḥ || 6 ||
Translation
When the universe was highly agitated, with the disks of the sun and moon falling due to the conflict between gods (suras) and demons (asuras), even then this tree did not tremble.
Sanskrit
पक्षीशपक्षपवना अमृताक्रान्तिसंगरे ।
यदा ववुः पतत्सिद्धास्तदायं नापतद्द्रुमः ॥ १० ॥pakṣīśapakṣapavanā amṛtākrāntisaṃgare | yadā vavuḥ patatsiddhāstadāyaṃ nāpataddrumaḥ || 10 ||
Translation
When the winds generated by the wings of the lord of birds (Garuda) blew during the battle for the nectar of immortality (amrita), causing the perfected beings (siddhas) to fall, even then this tree did not fall.
Sanskrit
यदा शेषाकृतिं रुद्रो नसमाप्तैकचेष्टिताम् ।
ययौ गरुत्मान्ब्रह्माण्डं तदा नाकम्पत द्रुमः ॥ ११ ॥yadā śeṣākṛtiṃ rudro nasamāptaikaceṣṭitām | yayau garutmānbrahmāṇḍaṃ tadā nākampata drumaḥ || 11 ||
Translation
When Rudra took the form of Shesha, with his actions incomplete, and Garuda ranged across the universe, even then this tree did not tremble.
Sanskrit
कल्पानलशिखाः शैलाब्धिसकलोल्बणः ।
शेषः फणाभिस्तत्याज तदा नाकम्पत द्रुमः ॥ १२ ॥kalpānalaśikhāḥ śailābdhisakalolbaṇaḥ | śeṣaḥ phaṇābhistatyāja tadā nākampata drumaḥ || 12 ||
Translation
When the cosmic fire of dissolution (kalpanala) flared up, terribly engulfing all mountains and oceans, and Shesha abandoned the earth with his hoods, even then this tree did not tremble.
Sanskrit
आकाश एव तिष्ठामि विगताखिलकल्पनः ।
स्तब्धप्रकृतिसर्वाङ्गो मनो निर्वासनं यथा ॥ १६ ॥ākāśa eva tiṣṭhāmi vigatākhilakalpanaḥ | stabdhaprakṛtisarvāṅgo mano nirvāsanaṃ yathā || 16 ||
Translation
I remain solely in the sky (akasha), completely free from all conceptualizations, with my entire body and nature completely motionless, just like a mind entirely free from latent tendencies (vasanas).
Sanskrit
प्रतपन्ति यदादित्याः शकलीकृतभूधराः ।
वारुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधीः ॥ १७ ॥pratapanti yadādityāḥ śakalīkṛtabhūdharāḥ | vāruṇīṃ dhāraṇāṃ baddhvā tadā tiṣṭhāmi dhīradhīḥ || 17 ||
Translation
When the suns blaze violently, shattering the mountains, then I firmly establish the water-concentration (vāruṇī-dhāraṇā) and remain there with a steady mind.
Sanskrit
यदा शकलिताद्रीन्द्रा वान्ति प्रलयवायवः ।
पार्वतीं धारणां बद्ध्वा खे तिष्ठाम्यचलं तदा ॥ १८ ॥yadā śakalitādrīndrā vānti pralayavāyavaḥ | pārvatīṃ dhāraṇāṃ baddhvā khe tiṣṭhāmyacalaṃ tadā || 18 ||
Translation
When the dissolution winds blow, breaking apart the greatest of mountains, then I firmly establish the earth-concentration (pārvatī-dhāraṇā) and remain unmoving in the sky.
Sanskrit
जगद्गलितमेर्वादि यात्येकार्णवतां यदा ।
वायवीं धारणां बद्ध्वा संप्लवेऽचलधीस्तदा ॥ १९ ॥jagadgalitamervādi yātyekārṇavatāṃ yadā | vāyavīṃ dhāraṇāṃ baddhvā saṃplave’caladhīstadā || 19 ||
Translation
When the world, with Mount Meru and others dissolved, becomes a single ocean, then I firmly establish the wind-concentration (vāyavī-dhāraṇā) and remain in that flood with an unshakable mind.
Sanskrit
ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे ।
सुषुप्तावस्थया तावत्तिष्ठाम्यचलरूपया ॥ २० ॥brahmāṇḍapāramāsādya tattvānte vimale pade | suṣuptāvasthayā tāvattiṣṭhāmyacalarūpayā || 20 ||
Translation
Having reached beyond the universe, in that pure state at the end of fundamental elements, I remain for that time in a completely unmoving state of deep sleep (sushupti).
Sanskrit
यावत्पुनः कमलजः सृष्टिकर्मणि तिष्ठति ।
तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि विहगालये ॥ २१ ॥yāvatpunaḥ kamalajaḥ sṛṣṭikarmaṇi tiṣṭhati | tatra praviśya brahmāṇḍaṃ tiṣṭhāmi vihagālaye || 21 ||
Translation
When the lotus-born Brahma once again sets upon the act of creation, entering into the universe, I remain there in the abode of birds.
Chapter 23
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Sanskrit
भुशुण्ड उवाच ।
ब्रह्मन्नियतिरेषा हि दुर्लङ्घ्या पारमेश्वरी ।
मयेदृशेन वै भाव्यं भाव्यमन्यैस्तु तादृशैः ॥ २३ ॥bhuśuṇḍa uvāca | brahmanniyatireṣā hi durlaṅghyā pārameśvarī | mayedṛśena vai bhāvyaṃ bhāvyamanyaistu tādṛśaiḥ || 23 ||
Translation
Bhushunda said: O Brahman, this destiny (niyati) ordained by the Supreme Lord is indeed insurmountable. It is intended by destiny that I should be exactly like this, and that others should be exactly like that.
Sanskrit
न शक्यते तोलयितुमवश्यं भवितव्यता ।
यद्यथा तत्तथैतद्धि स्वभावस्यैव निश्चयः ॥ २४ ॥na śakyate tolayitumavaśyaṃ bhavitavyatā | yadyathā tattathaitaddhi svabhāvasyaiva niścayaḥ || 24 ||
Translation
What is destined to happen (bhavitavyatā) inevitably cannot be completely weighed or altered. Whatever is meant to be in a certain way, it surely happens exactly that way; this is the definitive resolve of innate nature (svabhāva).
Sanskrit
मत्संकल्पवशेनैव कल्पे कल्पे पुनः पुनः ।
अस्मिन्नेव गिरेः शृङ्गे तरुरित्थं भवत्ययम् ॥ २५ ॥matsaṃkalpavaśenaiva kalpe kalpe punaḥ punaḥ | asminneva gireḥ śṛṅge taruritthaṃ bhavatyayam || 25 ||
Translation
Merely by the power of my own intention (sankalpa), again and again in every cosmic cycle (kalpa), this tree manifests in this exact manner on the peak of this very mountain.
Sanskrit
अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् ।
अजदेवत्रयीशेषां संस्मरामि जगत्कुटीम् ॥ ३४ ॥atyantāntaritāntāntasamastāparamaṇḍalām | ajadevatrayīśeṣāṃ saṃsmarāmi jagatkuṭīm || 34 ||
Translation
I clearly remember the entire universe (jagatkuṭī), when all other realms had deeply dissolved into the ultimate end, leaving only the unmanifest triform deity (Brahma, Vishnu, and Shiva).
Sanskrit
एवं चतुर्युगं साग्रं नीरन्ध्रैरचलैर्वृताम् ।
अप्रवृत्तजनाचारां संस्मरामि धरामिमाम् ॥ ३६ ॥evaṃ caturyugaṃ sāgraṃ nīrandhrairacalairvṛtām | apravṛttajanācārāṃ saṃsmarāmi dharāmimām || 36 ||
Translation
Thus, I completely remember this earth being fully covered for a whole cycle of four yugas by impenetrable mountains, completely devoid of any human movement or activity.
Sanskrit
भयादन्तर्हिताशेषवैमानिकनभश्चराम् ।
द्यां च निर्वृक्षनिःशेषां संस्मरामि तमोमयीम् ॥ ३८ ॥bhayādantarhitāśeṣavaimānikanabhaścarām | dyāṃ ca nirvṛkṣaniḥśeṣāṃ saṃsmarāmi tamomayīm || 38 ||
Translation
I remember the sky (dyām) being completely enveloped in darkness (tamomayīm), totally devoid of any trees, with all celestial charioteers
आलोकनिचयं चैकं कंचित्सर्गं स्मराम्यहम् ॥ ४२ ॥
ekameva svayaṃ śuddhaṃ puruṣāsuravarjitam | ālokanicayaṃ caikaṃ kaṃcitsargaṃ smarāmyaham || 42 ||
Translation
I remember a certain creation (sarga) that was entirely pure in itself, completely devoid of humans and demons, remaining purely as a consolidated mass of light.
Sanskrit
जन्मेन्दुभास्करादीनामिन्द्रोपेन्द्रव्यवस्थितिम् ।
हिरण्याक्षापहरणं वराहोद्धरणं क्षितेः ॥ ४९ ॥janmendubhāskarādīnāmindropendravyavasthitim | hiraṇyākṣāpaharaṇaṃ varāhoddharaṇaṃ kṣiteḥ || 49 ||
Translation
I remember the birth of the moon, the sun and other celestial bodies, the establishment of Indra and Upendra (Vishnu), the abduction of the earth by Hiranyaksha, and the subsequent lifting of the earth by the divine boar (Varaha).
Sanskrit
कल्पनं पार्थिवानां च वेदानयनमेव च ।
मन्दरोन्मूलनं चाब्धेरमृतार्थं च मन्थनम् ॥ ५० ॥kalpanaṃ pārthivānāṃ ca vedānayanameva ca | mandaronmūlanaṃ cābdheramṛtārthaṃ ca manthanam || 50 ||
Translation
Along with the conceptualization of earthly things, the bringing back of the Vedas, the uprooting of Mount Mandara, and the churning of the ocean for the nectar of immortality (amrita).
Sanskrit
अल्पकातीतकालेषु किंचिद्दूरेषु केषुचित् ।
तथाद्यतनसर्गेषु स्मरणे गणनैव का ॥ ७ ॥alpakātītakāleṣu kiṃciddūreṣu keṣucit | tathādyatanasargeṣu smaraṇe gaṇanaiva kā || 7 ||
Translation
What need is there to count the instances my memory holds regarding creations that passed slightly in the past, or in those somewhat further back, or even in the current creations?
Sanskrit
यादृशो यादृशाचारो यादृक्संस्थानदिग्गणः ।
सर्गोऽयं तादृशानेव त्रीन्सर्गान्संस्मराम्यहम् ॥ १० ॥yādṛśo yādṛśācāro yādṛksaṃsthānadiggaṇaḥ | sargo’yaṃ tādṛśāneva trīnsargānsaṃsmarāmyaham || 10 ||
Translation
I recall three such creations that are exactly like this creation in terms of their nature, their conduct, and the multitude of their forms and directions.
Sanskrit
रेणुकात्मजतां गत्वा षष्ठवारमिमं हरिः ।
बहुसर्गान्तरेणापि चकार क्षत्रियक्षयम् ॥ १५ ॥reṇukātmajatāṃ gatvā ṣaṣṭhavāramimaṃ hariḥ | bahusargāntareṇāpi cakāra kṣatriyakṣayam || 15 ||
Translation
Falling born as the son of Renuka (Parashurama), Hari (Vishnu) annihilated the Kshatriya warrior class for the sixth time, across the span of many different creations.
Sanskrit
शतं कलियुगानां च हरेर्बुद्धदशाशतम् ।
शौकराजतयैवाप्तं स्मरामि मुनिनायक ॥ १६ ॥śataṃ kaliyugānāṃ ca harerbuddhadaśāśatam | śaukarājatayaivāptaṃ smarāmi munināyaka || 16 ||
Translation
O leader among sages, I remember hundreds of Kaliyugas, hundreds of states as the Buddha by Hari, and his attainment of the state of the kingly Boar.
Sanskrit
युगंप्रति धियां पुंसां न्यूनाधिकतया मुने ।
क्रियाङ्गपाठवैचित्र्ययुक्तान्वेदान्त्यराम्यहम् ॥ १९ ॥yugaṃprati dhiyāṃ puṃsāṃ nyūnādhikatayā mune | kriyāṅgapāṭhavaicitryayuktānvedāntyārāmyaham || 19 ||
Translation
O sage, according to the varying capacities of human intellects in each yuga, I remember the Vedas endowed with a wonderful variety of rituals, ancillary texts (angas), and recitations.
Sanskrit
एकार्थानि समग्राणि बहुपाठानि मेऽनघ ।
पुराणानि प्रवर्तन्ते प्रसृतानि युगंप्रति ॥ २० ॥ekārthāni samagrāṇi bahupāṭhāni me’nagha | purāṇāni pravartante prasṛtāni yugaṃprati || 20 ||
Translation
O sinless one (anagha), in every age, complete Puranas that share a single underlying meaning but have many different recitations and variations are propagated according to my memory.
Sanskrit
जगन्मयी भ्रान्तिरियं न कदाचन विद्यते ।
विद्यते तु कदाचिच्च जलबुद्बुदवत्स्थिता ॥ ३३ ॥jaganmayī bhrāntiriyaṃ na kadācana vidyate | vidyate tu kadācicca jalabudbudavatsthitā || 33 ||
Translation
This illusion (bhrānti) consisting of the world never truly exists. But when it occasionally appears to exist, it is as fleeting as a water bubble.
Sanskrit
दृश्यभ्रान्तिरनित्येयमन्तस्था संविदात्मनि ।
जायते लीयते चाशु लोला वीचिरिवाम्भसि ॥ ३४ ॥dṛśyabhrāntiranityeyamantasthā saṃvidātmani | jāyate līyate cāśu lolā vīcirivāmbhasi || 34 ||
Translation
This impermanent illusion of the objective world (dṛśya) is situated within the conscious Self (saṃvidātman). It quickly arises and dissolves, restless like a wave (vīci) in water.
Sanskrit
ममान्यान्येव मित्राणि अन्य एव च बन्धवः ।
अन्य एव नवा भृत्या अन्य एव समाश्रयाः ॥ ३८ ॥mamānyānyeva mitrāṇi anya eva ca bandhavaḥ | anya eva navā bhṛtyā anya eva samāśrayāḥ || 38 ||
Translation
My friends are entirely different in each cycle, and my relatives are also entirely different. My new servants are entirely different, and my sources of support are also entirely different.
Sanskrit
संस्थानमन्यथा तस्मिन्स्थिते यान्ति दिशोऽन्यथा ।
न सन्नासज्जगन्मन्ये भ्रमयन्केवलं धियः ॥ ४७ ॥saṃsthānamanyathā tasminsthite yānti diśo’nyathā | na sannāsajjaganmanye bhramayankevalaṃ dhiyaḥ || 47 ||
Translation
Though the inherent state remains otherwise, the directions appear otherwise. I consider the world to be neither existent (sat) nor non-existent (asat), merely a confusion for the intellect.
Sanskrit
आत्मस्पन्दचमत्कारविभवोऽयं विजृम्भते ।
चतुर्युगसहस्रान्ते जगच्छून्यं स्मराम्यहम् ।ātmaspandacamatkāravibhavo’yaṃ vijṛmbhate | caturyugasahasrānte jagacchūnyaṃ smarāmyaham |
Translation
This glory of the wonderful vibration of the Self blossoms forth. At the end of a thousand cycles of four yugas, I remember the world as a total void.
Sanskrit
विचित्रसंस्थानविशेषदेशान्विचित्रकार्याकुलभूतकोशान् ।
विचित्रविन्यासविलासवेषान्स्मराम्यहं ब्रह्मदिनेष्वशेषाम् ॥ ५३ ॥vicitrasaṃsthānaviśeṣadeśānvicitrakāryākulabhūtakośān | vicitravinyāsavilāsaveṣānsmarāmyahaṃ brahmadineṣvaśeṣām || 53 ||
Translation
In the countless days of Brahma, I remember without exception the diverse specific regions and structures, the multitudes of beings agitated by various actions, and the wonderful, playful arrangements and appearances.
Chapter 24
**
Sanskrit
आत्मचिन्ता समस्तानां दुःखानामन्तकारिणी ।
चिरसंभृतदुःस्वप्नसंसारभ्रमहारिणी ॥ २ ॥ātmacintā samastānāṃ duḥkhānāmantakāriṇī | cirasaṃbhṛtaduḥsvapnasaṃsārabramahāriṇī || 2 ||
Translation
Self-inquiry is the cause of the end of all sufferings; it disperses the confusion of the long-held nightmare of worldly existence (saṃsāra).
Sanskrit
कारणं जीवितस्येह प्राणचिन्ता समाश्रिता ।
kāraṇaṃ jīvitasyeha prāṇācintā samāśritā |
Translation
Here, the contemplation and investigation of the vital breath (prāṇa) is adopted as the cause and basis of living.
Sanskrit
तत्सर्वं चित्तवीर्यस्य संकल्पस्य विजृम्भितम् ।
दीर्घस्वप्नमिमं विद्धि दीर्घं वा चित्तविभ्रमम् ॥ २८ ॥
दीर्घं वापि मनोराज्यं संसारं रघुनन्दन ।
प्रबोधमेष्यसि यदा परमात्मेच्छया स्वया ॥ २९ ॥tatsarvaṃ cittavīryasya saṃkalpasya vijṛmbhitam | dīrghasvapnamimaṃ viddhi dīrghaṃ vā cittavibhramam || 28 || dīrghaṃ vāpi manorājyaṃ saṃsāraṃ raghunandana | prabodhameṣyasi yadā paramātmecchayā svayā || 29 ||
Translation
Know all this to be the manifestation of the power of the mind and its imagination; know this to be a long dream or a long confusion of the mind. Know this world to be a long-drawn-out mental kingdom, O Raghunandana (Rama); you will awaken when you desire the Supreme Self through your own will.
Sanskrit
भुशुण्डजीवितकरं भुशुण्डस्वात्मलाभदम् ।
शृणु प्राणसमाधानं वक्ष्यमाणमिदं मया ॥ १३ ॥bhuśuṇḍajīvitakaraṃ bhuśuṇḍasvātmalābhadam | śṛṇu prāṇasamādhānaṃ vakṣyamāṇamidaṃ mayā || 13 ||
Translation
Hear now from me this method of breath-concentration (prāṇa-samādhāna), which bestowed longevity upon Bhushunda and granted him the realization of his own Self.
Sanskrit
कलेवरमहायन्त्रवाहयोः श्रमहीनयोः ।
हृदाकाशार्कशशिनोस्त्वग्नीषोमस्वरूपयोः ॥ ३३ ॥kalevaramahāyantravāhayoḥ śramahīnayoḥ | hṛdākāśārkaśaśinostvagnīṣomasvarūpayoḥ || 33 ||
Translation
I observe those two winds, which are the tireless carriers of the body’s (kalevara) great machine, and are like the sun and moon in the space of the heart (hṛdākāśa), embodying the nature (svarūpa) of fire (agni) and soma (soma).
Sanskrit
तयोर्ममानुसरतः प्राणापानाभिधानयोः ।
गतिं शरीरमरुतोराशरीरमरुद्धयोः ॥ ३५ ॥tayormamānusarataḥ prāṇāpānābidhānayoḥ | gatiṃ śarīramarutorāśarīramaruddayoḥ || 35 ||
Translation
I observe the unimpeded movement throughout the entire body of those two body-winds of mine, called prāṇa and apāna, which are constantly following their course.
Sanskrit
अविरतगतयोर्गतिं विदित्वा हृदि मरुतोरनुसृत्य चोदितां ताम् ।
न पुनरिह हि जायते महात्मन्मुदितमनाः पुरुषः प्रणष्टपाशः ॥ ३८ ॥aviratagatayorgatiṃ viditvā hṛdi marutoranusṛtya coditāṃ tām | na punariha hi jāyate mahātmanmuditamanāḥ puruṣaḥ praṇaṣṭapāśaḥ || 38 ||
Translation
O great soul (mahātman), the conscious being (puruṣa) who understands the uninterrupted movement of the two vital energies (marut) within the heart and follows that guided course, becomes joyful in mind and has his bonds destroyed. Such a person is indeed not born again in this world. [last verse of chapter 24]
Chapter 25
**
Sanskrit
अपानस्योदयस्थाने द्वादशान्तादधो बहिः ॥ १० ॥
apānasyodayasthāne dvādaśāntādadho bahiḥ || 10 ||
Translation
[I contemplate that which is] at the place where the apāna arises, outside and below the twelve-finger distance (dvādaśānta).
Sanskrit
दिनैः कतिपयैरेव पदमाप्नोति केवलम् ।
एतदभ्यसतः पुंसो बाह्ये विषयवृत्तिषु ॥ २४ ॥dinaiḥ katipayaireva padamāpnoti kevalam | etadabhyasataḥ puṃso bāhye viṣayavṛttiṣu || 24 ||
Translation
For a person who diligently practices this, even when engaged in external affairs and sense-object activities (viṣayavṛttiṣu), they attain the absolute state in just a few days.
Sanskrit
बाह्याकाशोन्मुखः प्राणो वहत्यग्निशिखा यथा ॥ ३२ ॥
हृदाकाशोन्मुखोऽपानो निम्ने वहति वारिवत् ।
अपानश्चन्द्रमा देहमाप्याययति बाह्यतः ॥ ३३ ॥
प्राणः सूर्योऽग्निरथवा पचत्यन्तरिदं वपुः ।
प्राणो हि हृदयाकाशं तापयित्वा प्रतिक्षणम् ॥ ३४ ॥bāhyākāśonmukhaḥ prāṇo vahatyagniśikhā yathā || 32 || hṛdākāśonmukho’pāno nimne vahati vārivat | apānaścandramā dehamāpyāyayati bāhyataḥ || 33 || prāṇaḥ sūryo’gnirathavā pacatyantaridaṃ vapuḥ | prāṇaḥ hi hṛdayākāśaṃ tāpayitvā pratikṣaṇam || 34 ||
Translation
Prāṇa flows upward toward the external space, like a flame of fire. Apāna flows downward toward the heart-space, like water. Apāna, acting as the moon, nourishes the body from the outside. Prāṇa, as the sun or fire, digests and process this body within. Indeed, Prāṇa, having heated the heart-space every moment…
Sanskrit
हृदि चन्द्रार्कयोर्ज्ञात्वा नित्यमस्तमयोदयम् ॥ ४१ ॥
हृदये भास्करं देवं यः पश्यति स पश्यति ।hṛdi candrārkayorjñātvā nityamastamayodayam || 41 || hṛdaye bhāskaraṃ devaṃ yaḥ paśyati sa paśyati |
Translation
Knowing the constant setting and rising of the moon and sun (apāna and prāṇa) within the heart, he who sees the sun-like Lord (Bhāskara) in the heart—he truly sees.
Sanskrit
बहिः कुम्भकमालम्ब्य चिरं भूयो न शोच्यते ।
अन्तःकुम्भकमालम्ब्य चिरं भूयो न शोच्यते ।
अयत्नसिद्धबाह्यस्थं कुम्भकं तत्पदं विदुः ।
अयत्नसिद्धो ह्यन्तस्थकुम्भकः परमं पदम् ॥ ५९ ॥bahiḥ kumbhakamālambya ciraṃ bhūyo na śocyate | antaḥkumbhakamālambya ciraṃ bhūyo na śocyate | ayatnasiddhabāhyasthaṃ kumbhakaṃ tatpadaṃ viduḥ | ayatnasiddho hyantasthakumbhakaḥ paramaṃ padam || 59 ||
Translation
Taking recourse to the external kumbhaka (breath retention) for a long time, one grieves no more. Taking recourse to the internal kumbhaka for a long time, one grieves no more. They know the effortlessly accomplished external kumbhaka to be ‘That State’. Indeed, the effortlessly accomplished internal kumbhaka is the Supreme State.
Sanskrit
अपानप्राणयोर्मध्यं चिदात्मानमुपास्महे ॥ ६३ ॥
देहस्य धारणं धुर्यं चिदात्मानमुपास्महे ॥ ६४ ॥apānaprāṇayormadhyaṃ cidātmānamupāsmahe || 63 || dehasya dhāraṇaṃ dhuryaṃ cidātmānamupāsmahe || 64 ||
Translation
We worship the Self of Consciousness (Cidātman), which exists in the middle of apāna and prāṇa, and we worship the Self of Consciousness which is the foremost sustainer of the body.
Sanskrit
मनसो मननं सत्यं बुद्धेरेकावबोधनम् ।
अहंकृतेरहंकारं चिदात्मानमुपास्महे ॥ ६५ ॥manaso mananaṃ satyaṃ buddherekāvabodhanam | ahaṃkṛterahaṃkāraṃ cidātmānamupāsmahe || 65 ||
Translation
We worship the Self of Consciousness, which is the true thinking of the mind, the unified awareness of the intellect, and the ‘I-ness’ of the ego.
Sanskrit
यस्मिन्सर्व यतः सर्वं यत्सर्वं सर्वतश्च यत् ।
यच्च सर्वमयं नित्यं तच्चित्तत्त्वमुपास्महे ॥ ६६ ॥yasminsarva yataḥ sarvaṃ yatsarvaṃ sarvataśca yat | yacca sarvamayaṃ nityaṃ taccittattvamupāsmahe || 66 ||
Translation
We worship that Reality of Consciousness (Cit-tattva) in which all exists, from which all arises, which is itself all, which is from everywhere, and which is eternally composed of all things.
Sanskrit
प्राणापानोद्भवस्थाने बाह्याभ्यन्तरमास्थिते ।
ये द्वे योगिपदाधारस्तच्चित्तत्त्वमुपास्महे ॥ ७० ॥prāṇāpānodbhavasthāne bāhyābhyantaramāsthite | ye dve yogipadādhārastaccittattvamupāsmahe || 70 ||
Translation
We worship that Reality of Consciousness, which is the source of both prāṇa and apāna, situated both externally and internally, and which is the foundation of the yogic state.
Sanskrit
प्राणापानरथारूढं प्राणापानमनाततम् ।
यच्छक्तिरूपं शक्तीनां तच्चित्तत्त्वमुपास्महे ॥ ७१ ॥prāṇāpānarathārūḍhaṃ prāṇāpānamanātatam | yacchaktirūpaṃ śaktīnāṃ taccittattvamupāsmahe || 71 ||
Translation
We worship that Reality of Consciousness, which is mounted upon the chariot of prāṇa and apāna, yet is itself unextended, and is the essential power-form of all powers.
Sanskrit
हृत्प्राणकुम्भकं देवं बहिश्चापानकुम्भकम् ।
पूरकांशविसृष्टं यत्तच्चित्तत्त्वमुपास्महे ॥ ७२ ॥hṛtprāṇakumbhakaṃ devaṃ bahiścāpānakumbhakam | pūrakāṃśavisṛṣṭaṃ yattaccittattvamupāsmahe || 72 ||
Translation
We worship that Reality of Consciousness, which remains after the inhalation part is released, manifesting as the Lord in the form of heart-prāṇa-kumbhaka and external-apāna-kumbhaka.
Sanskrit
प्राणापानपरामर्शं सत्ताबोधं विरूपकम् ।
यत्प्राप्यं प्राणमननात्तच्चित्तत्त्वमुपास्महे ॥ ७३ ॥prāṇāpānaparāmarśaṃ sattābodhaṃ virūpakam | yatpāpyaṃ prāṇamananāttaccittattvamupāsmahe || 73 ||
Translation
We worship that Reality of Consciousness, which is the awareness of existence itself (sattā-bodha), formless yet reflecting upon prāṇa and apāna, and which is attainable through the deep contemplation of the vital breath.
Sanskrit
यत्प्राणपवनस्पन्दो यत्स्पन्दानन्दकारकम् ।
कारणं कारणानां यत्तच्चित्तत्त्वमुपास्महे ॥ ७४ ॥yatprāṇapavanaspando yatspandānandakārakam | kāraṇaṃ kāraṇānāṃ yattaccittattvamupāsmahe || 74 ||
Translation
We worship that Reality of Consciousness, which is the very movement of the prāṇa-wind, which is the cause of the bliss generated by that movement, and which is the ultimate cause of all causes.
Chapter 26
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Sanskrit
न भूतं न भविष्यं च चिन्तयामि कदाचन ।
दृष्टिमालम्ब्य तिष्ठामि वर्तमानामिहात्मना ॥ ८ ॥na bhūtaṃ na bhaviṣyaṃ ca cintayāmi kadācana | dṛṣṭimālambya tiṣṭhāmi vartamānāmihātmanā || 8 ||
Translation
I never think of the past, nor ever of the future. I remain established in the Self, observing the present moment.
Sanskrit
यथा प्राप्तेषु कार्येषु परित्यक्तफलैषणः ।
सुषुप्तसमया बुद्ध्या परितिष्ठामि केवलम् ॥ ९ ॥yathā prāpteṣu kāryeṣu parityaktaphalaiṣaṇaḥ | suṣuptasamayā buddhyā paritiṣṭhāmi kevalam || 9 ||
Translation
Engaging in activities as they come, yet having renounced all desire for their results, I remain as a simple observer with an intellect as quiet as in deep sleep.
Sanskrit
सर्वं सर्वपदाभासमनाद्यन्तमनामयम् ।
अहं चिदिति जानामि तेन जीवाम्यनामयः ॥ २१ ॥sarvaṃ sarvapadābhāsamanādyantamanāmayam | ahaṃ ciditi jānāmi tena jīvāmyanāmayaḥ || 21 ||
Translation
I know everything to be the appearance of the Supreme State, without beginning or end, and free from all ailments. I know that ‘I am Consciousness’, and thus I live free from all suffering.
Sanskrit
जीर्णं भिन्नं श्लथं क्षीणं क्षुब्धं क्षुण्णं क्षयं गतम् ।
पश्यामि नववत्सर्वं तेन जीवाम्यनामयः ॥ ३३ ॥jīrṇaṃ bhinnaṃ ślathaṃ kṣīṇaṃ kṣubdhaṃ kṣuṇṇaṃ kṣayaṃ gatam | paśyāmi navavatsarvaṃ tena jīvāmyanāmayaḥ || 33 ||
Translation
Whatever is old, broken, loose, worn-out, agitated, crushed, or decayed—I see it all as ever-new. Because of this, I live a life free of all misery.
Sanskrit
अहं जगदहं व्योम देशकालक्रमावहम् ।
अहं क्रियेति मे बुद्धिस्तेन जीवाम्यनामयः ॥ ३७ ॥ahaṃ jagadahaṃ vyoma deśakālakramāvaham | ahaṃ kriyeti me buddhistena jīvāmyanāmayaḥ || 37 ||
Translation
My firm understanding is: ‘I am the universe, I am the sky, I am the order of space and time, I am the very Action itself’. In this way, I live free from all suffering.
Sanskrit
अहो भुशुण्डचरितं परं विस्मयकारकम् ।
भगवन्भवता प्रोक्तमुत्तमार्थावबोधनम् ॥ ८ ॥aho bhuśuṇḍacaritaṃ paraṃ vismayakārakam | bhagavanbhavatā proktamuttamārthāvabodhanam || 8 ||
Translation
[Spoken by Rāma to Vasiṣṭha]
Oh, the life story of Bhushunda is Peerless and truly wonderful! O Lord, what you have spoken is indeed the awakening to the highest truth.
Sanskrit
तत्सर्वं चित्तवीर्यस्य संकल्पस्य विजृम्भितम् ।
दीर्घस्वप्नमिमं विद्धि दीर्घं वा चित्तविभ्रमम् ॥ २८ ॥
दीर्घं वापि मनोराज्यं संसारं रघुनन्दन ।
प्रबोधमेष्यसि यदा परमात्मेच्छया स्वया ॥ २९ ॥tatsarvaṃ cittavīryasya saṃkalpasya vijṛmbhitam | dīrghasvapnamimaṃ viddhi dīrghaṃ vā cittavibhramam || 28 || dīrghāṃ vāpi manorājyaṃ saṃsāraṃ raghunandana | prabodhameṣyasi yadā paramātmecchayā svayā || 29 ||
Translation
Know all that as the manifestation of the power of the mind and intention; understand this worldly existence to be a long dream, or a long confusion of the mind. O son of the Raghu dynasty (Rāma), this saṃsāra is a long mental fantasy; you will indeed attain awakening by your own supreme divine will.
Sanskrit
प्रबुध्यस्व प्रबुध्यस्व पुनःपुनरयं मया ।
प्रबोध्यसे महाबाहो पश्यात्मार्कमनामयम् ॥ ९१ ॥prabudhyasva prabudhyasva punaḥpunarayaṃ mayā | prabodhyase mahābāho paśyātmārkamanāmayam || 91 ||
Translation
Wake up, wake up! Again and again, O mighty-armed one (mahābāho), you are being awakened by me; behold the self (ātman), which is like the sun, eternally healthy and free from all suffering.
Sanskrit
मयैतेनाभिवृष्टेन शीतेन ज्ञानवारिणा ।
सुशब्दशालिना राम ह्यनेनैवासि बोधितः ॥ ९२ ॥mayaitenābhivṛṣṭena śītena jñānavāriṇā | suśabdaśālinā rāma hyanenaivāsi bodhitaḥ || 92 ||
Translation
O Rāma, you have indeed been awakened by me through this cool water of knowledge (jñāna), which is showered forth and resplendent with excellent words.