Muni's PlaySanskrit
वासनाक्षयविज्ञानमनोनाशा महामते । समकालं चिराभ्यस्ता भवन्ति फलदायिनः ॥ ११६॥ vāsanākṣayavijñānamanonāśā mahāmate | samakālaṁ cirābhyastā bhavanti phaladāyinaḥ || 116||
Translation
O high-souled one, the destruction of latent impressions, knowledge (of Truth), and the dissolution of the mind, when practiced together for a long time, become fruitful.
Sanskrit
“त्रय एते समं यावन्न स्वभ्यस्ता मुहुर्मुहुः । तावन्न पदसम्प्राप्तिर्भवत्यपि समाशतैः ॥ ११५॥ इति ॥ “traya ete samaṁ yāvanna svabhyastā muhurmuhuḥ | tāvanna padasamprāptirbhavatyapi samāśataiḥ || 115 || iti ||
Translation
As long as these three are not well-practiced together again and again, so long the attainment of the State (of Liberation) does not happen, even in hundreds of years.
Sanskrit
“एकैकशो निषेव्यन्ते यद्येते चिरयत्नतः । तन्न सिद्धिं प्रयच्छन्ति मन्त्राः सङ्कलिता इव” ॥ ११७॥ इति । “ekaikaso niṣevyante yadyete cirayatnataḥ | tanna siddhiṁ prayacchanti mantrāḥ saṅkalitā iva” || 117 || iti |
Translation
If these are practiced individually (one by one) even with long effort, they do not bestow success, just like mantras (which are effective only when combined).
Sanskrit
“त्रिभिरेतैश्चिराभ्यस्तैर्हृदयग्रन्थयो दृढाः । निःशङ्कमेव त्रुट्यन्ति बिच्छेदाद्गुणा इव” ॥ ११८॥ इति । “tribhiretaiścirābhyastairhṛdayagranthayo dṛḍhāḥ | niḥśaṅkameva truṭyanti bicchedādguṇā iva” || 118 || iti |
Translation
When these three are practiced together for a long time, the firm knots of the heart are undoubtedly broken, like the breaking of the threads of a rope when cut.
Sanskrit
जन्मान्तरशताभ्यस्ता राम संसारसंस्थितिः । सा चिराभ्यासयोगेन विना न क्षीयते क्वचित्॥ ११९॥ इति । “janmāntaraśatābhyastā rāma saṁsārasaṁsthitiḥ | sā cirābhyāsayogena vinā na kṣīyate kvacid” || 119 || iti |
Translation
O Rama, the state of the world (transmigration) has been practiced for hundreds of past lives; it is never destroyed without the yoga of long (continuous) practice.
Sanskrit
“तत्त्वज्ञानं मनोनाशो वासनाक्षय एव च । मिथः कारणतां गत्वा दुःसाध्यानि स्थितानि हि” ॥ ११३॥ इति । “tattvajñānaṁ manonāśo vāsanākṣaya eva ca | mithaḥ kāraṇatāṁ gatvā duḥsādhyāni sthitāni hi” || 113 || iti |
Translation
Knowledge of Truth, dissolution of the mind, and destruction of latent impressions—these, being mutually dependent causes, are indeed difficult to accomplish.
Sanskrit
“यावद्विलीनं न मनो न तावद्वासनाक्षयः । न क्षीणा वासना यावत्तावच्चित्तं न शाम्यति” ॥ ११०॥ “yāvadvilīnaṁ na mano na tāvadvāsanākṣayaḥ | na kṣīṇā vāsanā yāvattāvaccittaṁ na śāmyati” || 110 ||
Translation
As long as the mind is not dissolved, the latent impressions are not destroyed; as long as the latent impressions are not destroyed, the mind does not become quiet.
Sanskrit
“यावन्न तत्त्वविज्ञानं तावच्चित्तशमः कुतः । यावन्न चित्तोपशमो न तावत् तत्त्ववेदनम्” ॥ १११॥ इति ॥ “yāvanna tattvavijñānaṁ tāvaccittaśamaḥ kutaḥ | yāvanna cittopaśamo na tāvat tattvavedanam” || 111 || iti ||
Translation
As long as there is no knowledge of Truth, how can there be quietude of the mind? As long as there is no quietude of the mind, there is no knowledge of Truth.
Sanskrit
“यावन्न वासनानाशस्तावत्तत्त्वागमः कुतः । यावन्न तत्त्वसम्प्राप्तिर्न तावद्वासनाक्षयः” ॥ ११२॥ इति । “yāvanna vāsanānāśastāvattattvāgamaḥ kutaḥ | yāvanna tattvasamprāptirna tāvadvāsanākṣayaḥ” || 112 || iti |
Translation
As long as there is no destruction of latent impressions, how can there be arrival of Knowledge? As long as there is no attainment of Truth, there is no destruction of latent impressions.
Sanskrit
“तस्माद्राघव यत्नेन पौरुषेण विवेकिना । भोगेच्छां दूरतस्त्यक्त्वा त्रयमेतत्समाश्रयेत्” ॥ इति । - (लघुयोगवासिष्ठे ४.११४) इति ॥ “tasmādrāghava yatnena pauruṣeṇa vivekinā | bhogecchāṁ dūratastyaktvā trayametatsamāśrayet” || iti | - (laghuyogavāsiṣṭhe 4.114) iti ||
Translation
Therefore, O Raghava, one should, through self-effort and discrimination, cast away the desire for enjoyment from afar and take refuge in these three.
Sanskrit
“तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् । एतदेकपरत्वं च ज्ञानाभ्यासं विदुर्बुधाः ॥ १०८॥ “taccintanaṁ tatkathanamanyonyaṁ tatprabodhanam | etadekaparatvaṁ ca jñānābhyāsaṁ vidurbudhāḥ || 108 ||
Translation
Thinking about That, speaking of That, enlightening each other about That, and being solely devoted to That—this the wise know as the practice of Knowledge.
Sanskrit
“सर्गादावेव नोत्पन्नं दृश्यं नास्त्येव तत्सदा । इदं जगदहं चेति बोधाभ्यासं विदुः परे” ॥ १११॥ “sargādāveva notpannaṁ dṛśyaṁ nāstyeva tatsadā | idaṁ jagadahaṁ ceti bodhābhyāsaṁ viduḥ pare” || 111 ||
Translation
That which is seen was never produced even at the beginning of creation, and it never exists. “This world and I (are not)“—others know this as the practice of Awakening.
Sanskrit
“अत्यन्ताभावसम्पत्तौ ज्ञातुर्ज्ञेयस्य वस्तुनः । युक्त्या शास्त्रैर्यतन्ते ये ते तत्राभ्यासिनः स्थिताः” ॥ ११०॥ इति । “atyantābhāvasampattau jñāturjñeyasya vastunaḥ | yuktyā śāstrairyatante ye te tatrābhyāsinaḥ sthitāḥ” || 110 || iti |
Translation
Those who strive through logic and scriptures for the absolute non-existence of the knower and the object known are established as practitioners (of That).
Sanskrit
“दृश्यासम्भवबोधेन रागद्वेषादितानवे । रतिर्नवोदिता यासौ ब्रह्माभ्यासः स उच्यते” ॥ ११२॥ इति । “dṛśyāsambhavabodhena rāgadveṣāditānave | ratirnavoditā yāsau brahmābhyāsaḥ sa ucyate” || 112 || iti |
Translation
The new joy that arises from the thinning of passion and aversion, through the understanding of the impossibility of the visible (world), is called the practice of Brahman.
Sanskrit
“दृढभावनया त्यक्तपूर्वापरविचारणम् । यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥ ४८॥ “dṛḍhabhāvanayā tyaktapūrvāparavicāraṇam | yadādānaṁ padārthasya vāsanā sā prakīrtitā || 48 ||
Translation
The grasping of an object with intense feeling, after giving up consideration of the before and the after (cause and effect), is called latent impression (Vasana).
Sanskrit
भावितं तीव्रसंवेगादात्मना यत्तदेव सः । भवत्याशु महाबाहो विगतेतरसंस्मृतिः ॥ ४९॥ bhāvitaṁ tīvrasaṁvegādātmanā yattadeva saḥ | bhavatyāśu mahābāho vigatetarasaṁsmṛtiḥ || 49 ||
Translation
Whatever is intensely felt by the self with strong conviction, that very thing he (the self) quickly becomes, O mighty-armed one, forgetting all else.
Sanskrit
तादृग्रूपो हि पुरुषो वासनाविवशीकृतः । सम्पश्यति यदेवैतत् सद्वस्त्विति विमुह्यति ॥ ५०॥ tādṛgrūpo hi puruṣo vāsanāvivaśīkṛtaḥ | sampaśyati yadevaittat sadvastviti vimuhyati || 50 ||
Translation
A man of such nature, being overpowered by latent impressions, sees whatever is before him and is deluded, thinking “this is a real object.”
Sanskrit
“वासनावेगवैवश्यात् स्वरूपं प्रजहाति तत् । भ्रान्तं पश्यति दुर्दृष्टिः सर्वं मदवशादिव” ॥ ५१॥ - (लघुयोगवासिष्ठे २८.४८-५१) इति ॥ “vāsanāvegavaivaśyāt svarūpaṁ prajahāti tat | bhrāntaṁ pश्यति durdṛṣṭiḥ sarvaṁ madavaśādiv” || 51 || - (laghuyogavāsiṣṭhe 28.48-51) iti ||
Translation
Due to being helpless under the force of latent impressions, he abandons his true nature. The one of faulty vision sees everything in a confused way, as if under the influence of intoxication.
Sanskrit
“वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा । मलिना जन्महेतुः स्याच्छुद्धा जन्मविनाशिनी ॥ “vāsanā dvividhā proktā śuddhā ca malinā tathā | malinā janmahetuḥ syācchuddhā janmavinaśinī ||
Translation
Latent impressions are said to be of two kinds: pure and impure. The impure is the cause of birth, while the pure is the destroyer of birth.
Sanskrit
“अज्ञानसुघनाकारा घनाहङ्कारशालिनी । पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः ॥ “ajñānasughanākārā ghanāhaṅkāraśālinī | punarjanmakarī proktā malinā vāsanā budhaiḥ ||
Translation
That which is of the nature of dense ignorance, characterized by strong egoism, and which causes rebirth—that is called impure latent impression by the wise.
Sanskrit
पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता सम्भृष्टबीजवत् । देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते” ॥ - (लघुयोगवासिष्ठे १.१० -१२) इति ॥ punarjanmāṅkuraṁ tyaktvā sthitā sambhṛṣṭabījavat | dehārthaṁ dhriyate jñātajñeyā śuddheti cocyate” || - (laghuyogavāsiṣṭhe 1.10 -12) iti ||
Translation
That which has abandoned the sprout of rebirth and exists like a scorched seed, which is maintained only for the body’s sake by one who has known the Knowable—that is called pure.
Sanskrit
“बन्धो हि वासनाबन्धो मोक्षः स्याद्वासनाक्षयः । वासनास्त्वं परित्यज्य मोक्षार्थित्वमपि त्यज ॥ “bandho hi vāsanābandho mokṣaḥ syādvāsanākṣayaḥ | vāsanāstvaṁ parityajya mokṣārthitvamapi tyaja ||
Translation
Bondage is indeed the bondage of latent impressions; liberation is the destruction of latent impressions. Renounce latent impressions, and renounce the desire for liberation as well.
Sanskrit
मानसीर्वासनाः पूर्वं त्यक्त्वा विषयवासनाः । मैत्र्यादिभावनानाम्नीर्गृहाणामलवासनाः ॥ mānasīrvāsanāḥ pūrvaṁ tyaktvā viṣayavāsanāḥ | maitryādibhāvanānāmnīrgṛhāṇāmalavāsanāḥ ||
Translation
First renouncing the mental impressions and the impressions of objects, take up the pure impressions known as friendliness (Maitri), and so on.
Sanskrit
ता अप्यन्तः परित्यज्य ताभिर्व्यवहरन्नपि । अन्तः शान्ततमस्नेहो भव चिन्मात्रवासनः ॥ tā apyantaḥ parityajya tābhirvyavaharannapi | antaḥ śāntatamasneho bhava cinmātravāsanaḥ ||
Translation
Renouncing even these inwardly, though outwardly acting with them, remain inwardly with all attachments perfectly quieted, with only pure Consciousness as the latent impression.
Sanskrit
तामप्यन्तः परित्यज्य मनोबुद्धिसमन्विताम् । शेषे स्थिरसमासीनो येन त्यजसि तत्त्यज” ॥ - (लघुयोगवासिष्ठे १८.२०-२३) इति ॥ tāmapyantaḥ parityajya manobuddhisamanvitām | śeṣe sthirasamāsīno yena tyajasi tattyaja” || - (laghuyogavāsiṣṭhe 18.20-23) iti ||
Translation
Renouncing even that inwardly along with the mind and intellect, remain steady in what remains (the Absolute); and renounce that by which you renounce.
Sanskrit
“क्व धनानि महीपानां ब्रह्मणः क्व जगन्ति वा । प्राक्तनानि प्रयातानि केयं विश्वस्तता तव ॥ १५०॥ “kva dhanāni mahīpānāṁ brahmaṇaḥ kva jaganti vā | prāktanāni prayātāni keyaṁ viśvasta tā tava || 150 ||
Translation
Where is the wealth of kings? Where are the worlds of Brahma? All past things have passed away; what is this confidence of yours?
Sanskrit
कोटयो ब्रह्मणां याता गताः स्वर्गपरम्पराः । प्रयाताः पांसुवद्भूपाः का धृतिर्मम जीविते” । - (तत्रैव १९.४१, ४२) ॥ koṭayo brahmaṇāṁ yātā gatāḥ svargaparamparāḥ | prayātāḥ pāṁsuvadbhūpāḥ kā dhṛtirmama jīvite” | - (tatraiva 19.41, 42) ||
Translation
Millions of Brahmas have passed away; many heavens have gone. Kings have passed away like dust. What is the stability of my life?
Sanskrit
“येषां निमेषणोन्मेषौ जगतः प्रलयोदयौ । तादृशाः पुरुषा नष्टा मादृशां गणनैव का” ॥ - (तत्रैव १९.४९) इति ॥ “yeṣāṁ nimeṣonmeṣau jagataḥ pralayodayau | tādṛśāḥ puruṣā naṣṭā mādrṛśāṁ gaṇanaiva kā” || - (tatraiva 19.49) iti ||
Translation
Those whose winkings (shutting and opening of eyes) were the destruction and creation of the world—even such persons have perished. What then is the count of people like me?
Sanskrit
“वासनानां परित्यागे यदि यत्नं करोष्यलम् । तत्ते शिथिलतां यान्ति सर्वाधिव्याधयः क्षणात् । - (योगवासिष्ठे रामायणे उपशमप्रकरणे ९२.९) ॥ “vāsanānāṁ parityāge yadi yatnaṁ karoṣyalam | tatte śithilatāṁ yānti sarvādhivyādhayaḥ kṣaṇāt | - (yogavāsiṣṭhe rāmāyaṇe upaśamaprakaraṇe 92.9) ||
Translation
If you make sufficient effort in the renunciation of latent impressions, then all your mental and physical diseases will immediately become weakened (dissolve).
Sanskrit
“पौरुषेण प्रयत्नेन बलात्सन्त्यज्य वासनाः । स्थितिं बध्नासि चेत्तर्हि पदमासादयस्यलम्” ॥ - (तत्रैव ९२.३ -४) इति ॥ “pauruṣeṇa prayatnena balātsantyajya vāsanāḥ | sthitiṁ badhnāsi cettarhi padamāsādayasyalam” || - (tatraiva 92.3 -4) iti ||
Translation
If, by manly effort, you forcefully renounce latent impressions and establish yourself in (the Self), then you will surely attain the (Supreme) State.
Sanskrit
“किमिहास्तीह किम्मात्रमिदं किम्मयमेव च । कस्त्वं कोऽहं क एते वा लोका इति वदाशु मे” ॥ - (लघुयोगवासिष्ठे २१.५०) ॥ “kimihāstīha kimmātramidaṁ kimmayameva ca | kastvaṁ ko’haṁ ka ete vā lokā iti vadāśu me” || - (laghuyogavāsiṣṭhe 21.50) ||
Translation
What is here? Of what extent is this? Of what is this composed? Who are you? Who am I? What are these worlds? Tell me quickly.
Sanskrit
“चिदिहास्तीह चिन्मात्रमिदं चिन्मयमेव च । चित्त्वं चिदहमेते च लोकाश्चिदिति सङ्ग्रहः” ॥ - (तत्रैव २१.५२) इति ॥ “cidihāstīha cinmātramidaṁ cinmayameva ca | cittvaṁ cidahamete ca lokāściditi saṅgrahaḥ” || - (tatraiva 21.52) iti ||
Translation
Pure Consciousness is here. This is only Consciousness and composed of Consciousness. You are Consciousness, I am Consciousness, and these worlds are Consciousness—this is the summary.
Sanskrit
“तस्माद्वासनया बद्धं मुक्तं निर्वासनं मनः । राम निर्वासनीभावमाहराशु विवेकतः । - (लघुयोगवासिष्ठे १६.४५) ॥ “tasmādvāsanayā baddhaṁ muktaṁ nirvāsanaṁ manaḥ | rāma nirvāsanībhāvamāharāśu vivekataḥ | - (laghuyogavāsiṣṭhe 16.45) ||
Translation
Therefore, the mind bound by latent impressions is in bondage, while the mind free from them is liberated. O Rama, quickly bring about the state of being free from latent impressions through discrimination.
Sanskrit
सम्यगालोचनात्सत्याद्वासना प्रविलीयते । वासनाविलये चेतः शाम्यत्यस्नेहदीपवत् ॥- (तत्रैव १६.४६) इति ॥ “samyagālocanātsatyādvāsanā pravilīyate | vāsanāvilaye cetaḥ śāmyatyasnehadīpavat ||” - (tatraiva 16.46) iti ||
Translation
Through right deliberation and truth, latent impressions dissolve. When latent impressions cease, the mind becomes quiet like a lamp without oil.
Sanskrit
“यो जागर्ति सुषुप्तिस्थो यस्य जाग्रन्न विद्यते । यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥ - (तत्रैव ५.९२) इति च ॥ “yo jāgarti suṣuptistho yasya jāgranna vidyate | yasya nirvāsano bodhaḥ sa jīvanmukta ucyate || - (tatraiva 5.92) iti ca ||
Translation
He who is awake in deep sleep, for whom waking does not exist, whose consciousness is free from latent impressions—he is called a Jivanmukta.
Sanskrit
“सुषुप्तवत्प्रशमितभाववृत्तिना स्थितं सदा जाग्रति यस्य चेतसा । कलान्वितो विधुरिव यः सदा बुधै- र्निषेव्यते मुक्त इतीह स स्मृतः ॥ - (तत्रैव २०.३६) इति च ॥ “suṣuptavatpraśamitabhāvavṛttinā | sthitaṁ sadā jāgrati yasya cetasā | kalānvito vidhuriva yaḥ sadā budhai- | rniṣevyate mukta itīha sa smṛtaḥ || - (tatraiva 20.36) iti ca ||
Translation
He whose mind, like one in deep sleep, has its emotional tendencies calmed, and who remains ever awake, who is always served by the wise like the moon with its digits—he is remembered here as liberated.
Sanskrit
“हृदयात् सम्परित्यज्य सर्वमेव महामतिः । यस्तिष्ठति गतव्यग्रः स मुक्तः परमेश्वरः ॥ - (तत्रैव १८.२६) ॥ “hṛdayāt samparityajya sarvameva mahāmatiḥ | yastiṣṭhati gatavyagraḥ sa muktaḥ parameśvaraḥ || - (tatraiva 18.26) ||
Translation
The great-minded one who, having completely abandoned everything from the heart, remains free from agitation—he is the liberated Supreme Lord.
Sanskrit
“समाधिमथ कर्माणि मा करोतु करोतु वा । हृदयेनास्तसर्वाशो मुक्त एवोत्तमाशयः ॥ - (तत्रैव १८.२७) ॥ “samādhimatha karmāṇi mā karotu karotu vā | hṛdayenāstasarvāśo mukta evottamāśayaḥ || - (tatraiva 18.27) ||
Translation
Whether he performs Samadhi or actions, or whether he does not, he whose heart has cast away all hope (expectancy) and whose mind is noble, is indeed liberated.
Sanskrit
“नैष्कम्र्येण न तस्यार्थस्तस्यार्थोऽस्ति न कर्मभिः । न समाधानजप्याभ्यां यस्य निर्वासनं मनः ॥ - (तत्रैव १८.२८) ॥ “naiṣkamryeṇa na tasyārthastasyārtho’sti na karmabhiḥ | na samādhānajapyābhyāṁ yasya nirvāsanaṁ manaḥ || - (tatraiva 18.28) ||
Translation
He whose mind is free from latent impressions has no interest in non-action, nor any interest in actions, nor in meditation or chanting.
Sanskrit
“विचारितमलं शास्त्रं चिरमुद्ग्राहितं मिथः । सन्त्यक्तवासनान्मौनादृते नास्त्युत्तमं पदम्” ॥ - (तत्रैव १८.२९) इति च ॥ “vicāritamalaṁ śāstraṁ ciramudgrāhitaṁ mithaḥ | santyaktavāsanānmounādṛte nāstyuttamaṁ padam” || - (tatraiva 18.29) iti ca ||
Translation
The scriptures have been sufficiently inquired into, and long discussions have been held among each other; (the conclusion is that) there is no state higher than the Silence resulting from the renunciation of latent impressions.
Sanskrit
“सहस्राङ्कुरशाखात्मफलपल्लवशालिनः । अस्य संसारवृक्षस्य मनो मूलमिति स्थितम् ॥ - (लघुयोगवासिष्ठे १९.५३) इति ॥ “sahasrāṅkuraśākhātmaphalapallavaśālinaḥ | asya saṁsāravṛkṣasya mano mūlamiti sthitam || - (laghuyogavāsiṣṭhe 19.53) iti ||
Translation
The mind is established as the root of this tree of the world (samsara), which is full of thousands of sprouts, branches, fruits, and leaves.
Sanskrit
“सङ्कल्पमेव तन्मन्ये सङ्कल्पोपशमेन तत् । शोषयामि यथा शोषमेति संसारपादपः ॥ - (तत्रैव १९.५४) ॥ “saṅkalpameva tanmanye saṅkalpopaśamena tat | śoṣayāmi yathā śoṣameti saṁsārapādapaḥ || - (tatraiva 19.54) ||
Translation
I consider it to be only imagination (sankalpa); by the subdual of imagination, I dry it up so that the tree of the world may wither away.
Sanskrit
“प्रबुद्धोऽस्मि प्रबुद्धोऽस्मि दृष्टश्चोरो मयात्मनः । मनोनामेह हन्म्येनं मनसास्मि चिरं हतः” ॥ - (तत्रैव १९.५५) इति ॥ “prabuddho’smi prabuddho’smi dṛṣṭaścoro mayātmanaḥ | manonāmeha hanmyenaṁ manasāsmi ciraṁ hataḥ” || - (tatraiva 19.55) iti ||
Translation
I am awakened, I am awakened! I have seen the thief of my self. This one called “mind”—I shall kill it; for a long time I have been killed by the mind.
Sanskrit
“चित्तं नाभिः किलास्येदं मायाचक्रस्य सर्वतः । स्थीयते चेत्तदाक्रम्य तन्न किञ्चित्प्रबाधते” ॥ - (तत्रैव २३.९२) इति ॥ “cittaṁ nābhiḥ kilāsyedaṁ māyācakrasya sarvataḥ | sthīyate cettadākramya tanna kiñcitprabādhate” || - (tatraiva 23.92) iti ||
Translation
The mind is indeed the hub of this wheel of Maya on all sides. If one remains after subduing that, then nothing whatever can trouble him.
Sanskrit
“द्वे बीजे चित्तवृक्षस्य वृत्तिव्रततिधारिणः । एकं प्राणपरिस्पन्दो द्वितीयं दृढवासना ॥ - (लघुयोगवासिष्ठे २८.३८) ॥ “dve bīje cittavṛkṣasya vṛttivratatidhāriṇaḥ | ekaṁ prāṇaparispando dvitīyaṁ dṛḍhavāsanā || - (laghuyogavāsiṣṭhe 28.38) ||
Translation
There are two seeds for the tree of the mind, which bears the creepers of mental states: one is the movement of Prana, and the second is strong latent impression.
Sanskrit
“वासनावशतः प्राणस्पन्दस्तेन च वासना । जायते चित्तवृक्षस्य तेन बीजाङ्कुरक्रमः” ॥ इति । - (लघुयोगवासिष्ठे २८.६५) ॥ “vāsanāvaśataḥ prāṇaspandastena ca vāsanā | jāyate cittavṛkṣasya tena bījāṅkurakramaḥ” || iti | - (laghuyogavāsiṣṭhe 28.65) ||
Translation
Under the influence of latent impressions, the movement of Prana occurs; and from that (movement), latent impressions (are strengthened). Thus arises the sequence of seed and sprout for the tree of the mind.
Sanskrit
“द्वे बीजे चित्तवृक्षस्य प्राणस्पन्दनवासने । एकस्मिंश्च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः” ॥ - (लघुयोगवासिष्ठे २८.६४) इति ॥ “dve bīje cittavṛkṣasya prāṇaspandanavāsane | ekasmiñca tayoḥ kṣīṇe kṣipraṁ dve api naśyataḥ” || - (laghuyogavāsiṣṭhe 28.64) iti ||
Translation
There are two seeds of the mind-tree: movement of Prana and latent impressions. When one of these is destroyed, both are quickly destroyed.
Sanskrit
“यः प्राणपवनस्पन्दश्चित्तस्पन्दः स एव हि । प्राणस्पन्दक्षये यत्नः कर्तव्यो धीमतोच्चकैः” ॥ - (लघुयोगवासिष्ठे २८.१२५) इति ॥ “yaḥ prāṇapavanaspandaścittaspandaḥ sa eva hi | prāṇaspandakṣaye yatnaḥ kartavyo dhīmatoccakaiḥ” || - (laghuyogavāsiṣṭhe 28.125) iti ||
Translation
That which is the movement of the Prana-vapor is indeed the movement of the mind. Strong effort should be made by the wise in the destruction (subdual) of the movement of Prana.
Sanskrit
“चिदात्मन इमा इत्थं प्रस्फुरन्तीह शक्तयः । इत्यस्याश्चर्यजालेषु नाभ्युदेति कुतूहलम्” ॥ - (तत्रैव २७.६७) ॥ “cidātmana imā itthaṁ prasphurantīha śaktayaḥ | ityasyāścaryajāleṣu nābhyudeti kutūhalam” || - (tatraiva 27.67) ||
Translation
“These powers of pure Consciousness thus manifest here.” Having this understanding, no curiosity arises regarding these nets of wonders.
Sanskrit
“आगच्छतो यथाकामं प्रतिभासान् पुनः पुनः । अच्छिनन्मनसा शूरः खड्गेनेव रणे रिपून्” ॥ - (तत्रैव २४.१०९) ॥ “āgacchato yathākāmaṁ pratibhāsān punaḥ punaḥ | acchinnanmanasā śūraḥ khaḍgeneva raṇe ripūn” || - (tatraiva २४.१०९) ||
Translation
Cutting down the recurring mental appearances (perceptions) as they come as one pleases, the hero (sage) acts with the mind like a warrior with a sword against enemies in battle.