भगवन् भूमिकामध्यमरणोक्तिप्रसङ्गतः । एतद् उक्तं त्वया सारम् इदानीं तद् उदाहर
O Lord, in connection with your statement about the intermediate stage of death, you have now spoken the essence; please illustrate it.
परलोकगतो योगी शुभसङ्कल्पसंसृतौ । भोगान् सुरपुरे भुक्त्वा भूयो भवति कीदृशः
When a yogi goes to the other world, immersed in auspicious intentions, after enjoying pleasures in the city of the gods, what kind of state does he attain again?
ततस् सुकृतसम्भारे दुष्कृते च पुराकृते । भोगक्षये परिक्षीणे जायन्ते योगिनो भुवि
Then, when the store of good and bad deeds from the past is exhausted and enjoyment is spent, yogis are born on earth.
शुचीनां श्रीमतां गेहे गुप्ते गुणवतां सताम् । असतां नैव पश्यन्ति पैशुन्याभिमुखं मुखम्
They are born in the homes of the pure, the prosperous, the virtuous, and the noble; they do not see the faces of the wicked, who are inclined toward slander.
तत्र प्राग्वासनाभ्यस्तं योगभूमिक्रमं बुधाः । स्पृष्ट्वा परिपतन्त्य् उच्चैर् उत्तरं भूमिकाक्रमम्
There, the wise, having practiced the stages of yoga in previous lives, swiftly ascend to higher stages, touching upon them with ease.
तत्रोद्वेगमदग्लानिमोहमात्सर्यविभ्रमैः । दूरोज्झिताḫ प्रतिष्ठन्ते समं सोम्या इवेन्दवः
There, having cast far away agitation, pride, fatigue, delusion, envy, and confusion, they remain established, calm and gentle like the moon.
असंसक्तधियो धीरा धन्या धवलबुद्धयः । भवन्ति भवभारस्थास् तृतीयां भूमिकाम् इताः
Unattached in mind, steadfast, blessed, and pure in intellect, they stand firm under the burden of existence, having reached the third stage.
जाग्रत्स्वप्नसुषुप्तांशतुर्यतुर्यातिगाभिधा । सप्तप्रकारा ब्रह्मात्मसत्तेयं पारमात्मिकी
Waking, dreaming, deep sleep, the fourth, and what is called beyond the fourth—these seven modes are the supreme reality of the Self, pertaining to the Absolute.
भूमिकात्रितयं ह्य् एतद् राम जाग्रद् इति स्थितम् । तच् च ब्राह्मम् अवस्थानम् अन्यासम्भवसम्भृतम्
O Rama, these three stages are established as waking; and that is the divine state, attained by none other.
भूमिकात्रितये योगी सर्वं जाग्रद् इदं स्फुटम् । परिपश्यति संसारं पृथक्कार्यशताकुलम्
In these three stages, the yogi clearly perceives all this world as waking, observing the multitude of separate actions in saṃsāra.
घटादिता घटांशादौ पटांशादौ पटादिता । वटांशादौ वटादित्वम् अवस्थात्रयसंस्थितौ
Just as a pot is present in the parts of a pot, and cloth in the threads of cloth, and a banyan tree in the parts of a banyan, so too is their essential nature present in all three states.
यथावद् भेदबुद्ध्येदं जगज् जाग्रति दृश्यते । उदेति योगयुक्तानाम् अत्र केवलम् आर्यता
In the waking state, this world appears as manifold to those whose understanding is shaped by distinctions; but for those established in yoga, only noble conduct arises here.
अपरामृष्टतत्त्वस्य यत् पदार्थैकभावनम् । अम्लानं तद् भवेज् जाग्रद् असद् अस्तु सद् अस्तु वा
For one who has not realized the truth, the notion of the reality of objects remains undiminished in the waking state, whether those objects are real or unreal.
कर्तव्यम् आचरन् कार्यम् अकर्तव्यम् अनाचरन् । तिष्ठति प्रकृताचारो यस् स आर्य इति स्मृतः
He who performs what should be done, avoids what should not be done, and lives according to his natural conduct—he is called noble.
यथाचारं यथाशास्त्रं यथाचित्तं यथास्थितम् । व्यवहारम् उपादत्ते यस् स आर्य इति स्मृतः
He who acts according to proper conduct, according to scripture, according to his mind, and according to his situation—he is called noble.
प्राप्तं कर्मेन्द्रियैर् याति नाप्राप्तम् अभिवाञ्छति । हर्षामर्षमदोन्मुक्तो यस् स आर्य इति स्मृतः
He who accepts what comes through the organs of action, does not desire what has not come, and is free from delight, anger, and pride—he is called noble.
प्रथमायाम् अङ्कुरितं भूमौ विकसितं ततः । फलीभूतं तृतीयायाम् आर्यत्वं योगिनो भवेत्
In the first stage, nobility sprouts; then it blossoms on the ground; in the third stage, it bears fruit—thus nobility arises in yogis.
आर्यतायां मृतो योगी शुभसङ्कल्पसम्भृतान् । भोगान् भुक्त्वा कल्पितांश् च योगवाञ् जायते पुनः
A yogi who dies established in nobility, after enjoying auspicious and imagined pleasures, is born again endowed with yoga.
आदेहं भावितं यत् स्यात् तद् देहान्ते ऽनुभूयते । तन् मुहूर्ते युगावस्था किं जीवेनानुभूयते
Whatever has been cultivated in the mind during life is experienced at the end of the body; in that moment, an entire age is perceived—what does the living being truly experience?
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । कालत्रयविभागस्थम् आद्यन्तपरिवर्जितम्
Whatever is seen here—this world, whether moving or unmoving—exists within the divisions of the three times, yet is free from beginning and end.
तद् ब्रह्मतिलतैलत्वं विद्धि ब्रह्मविदां वर । यथा तिले स्थितं तैलं तथेदं ब्रह्मणि स्थितम्
Know this, best of knower of Brahman: just as oil is present in sesame seeds, so too is Brahman present in all this.
मरणं जीवितं चेष्टा जाड्यचित्त्वे सुखासुखे । इतीदं ब्रह्मणि ब्रह्म तिले तैलम् इव स्थितम्
Death, life, activity, dullness, consciousness, pleasure, and pain—all this is Brahman within Brahman, just as oil is within sesame.
माया जीवो मनश् चित्तम् ईहानीहा गतिर् जगत् । इतीदं ब्रह्मणि बृहत् तिले तैलम् इव स्थितम्
Māyā, the individual soul, mind, consciousness, desire and aversion, movement, and the world—all this vastness is Brahman within Brahman, just as oil is within sesame.
तिलो ऽन्तस्संस्थितं तैलं यथानुभवति स्वयम् । तथानुभवति ब्रह्म स्वस्मिन्न् एवान्तरे जगत्
Just as the oil hidden within the sesame is experienced by itself, so too does Brahman experience the world within itself, inwardly.
चेतत्य् अन्तस् तिलस् तैलं क्वचित् पूर्वं क्वचित् परम् । क्वचिद् अल्पं क्वचिद् भूरि म्लानं शुद्धं क्वचिद् यथा
Within the sesame, the oil is perceived—sometimes earlier, sometimes later, sometimes little, sometimes much, sometimes impure, sometimes pure, as the case may be.
चेतत्य् अन्तस् तथा ब्रह्म क्वचिज् जाड्यं क्वचिच् चितिम् । क्वचिच् चित्तादि शैलादि क्वचिद् आकाशतां क्वचित्
In the same way, Brahman is perceived within—sometimes as dullness, sometimes as consciousness, sometimes as mind and the like, or as mountains, sometimes as the expanse of space.
क्वचिच् छून्यं क्वचित् स्पन्दं क्वचित् कालं क्वचिद् दिशम् । क्वचिच् छब्दं क्वचिच् छान्तं क्वचित् तनु क्वचिद् घनम्
At times there is emptiness, at times vibration, at times time, at times direction; at times sound, at times silence, at times subtlety, at times density.
तमस् तेजश् शुभं पापम् अहं त्वं तानि तत्र तत् । देशं तत्त्वम् अतत्त्वं प्राग् अद्य सत्त्वम् असद् बलम्
Darkness, light, auspiciousness, evil, 'I', 'you'—these are here and there; place, reality, unreality, before, now, existence, non-existence, strength.
एवम् एकम् अनानैव नानेवास्ते परं पदम् । दण्डचक्रलताकारैस् तरङ्गैर् अम्ब्व् इवाम्भसि
Thus, the one supreme state does not exist as many, nor as not-many, just as water in water appears with forms like stick, wheel, creeper, or wave.
एवं सर्वात्मनि तते क्वचित् किञ्चित् प्रकाशते । अद्वितीयम् अनाद्यन्ते द्रवत्वम् इव वारिणि
In this way, in the all-pervading Self, something appears here and there, though it is non-dual, without beginning or end, like liquidity in water.