राजसूयक्रियाकर्तुस् तस्य दत्त्वा महापदम् । अगच्छत् स्वनभोमार्गं सुरसिद्धनिषेवितम्
Having inflicted great calamity upon the performer of the Rājasūya rite, he departed along his celestial path, attended by gods and siddhas.
भावराशिस् तथा बोधे सर्वो यात्य् एकपिण्डताम् । विचित्रमृद्भाण्डगणो यथापक्वो जले स्थितः
In the same way, the multitude of mental states, upon awakening, becomes unified, just as a collection of diverse clay pots dissolves when placed in water.
कीदृश्यो भगवन् योगभूमिकास् सप्त सिद्धिदाः । समासेनेति मे ब्रूहि सर्वतत्त्वविदां वर
O revered one, what are the seven stages of yoga that grant perfection? Please tell me briefly, you who are foremost among those who know all truths.
अज्ञानभूस् सप्तपदा ज्ञभूस् सप्तपदैव च । पदान्तराण्य् असङ्ख्यानि भवन्त्य् अन्यान्य् अथैतयोः
The field of ignorance is sevenfold, and the field of knowledge is also sevenfold; between these two, countless other stages arise.
स्वयत्नमाधवरसान् महासत्तातरौ लते । एते प्रतिपदं बद्धमूले स्वं फलतः फलम्
These two—self-effort and the delight in supreme existence—are like two great trees, and at every stage, each bears its own fruit from its firmly rooted base.
तत्र सप्तप्रकारत्वं त्वम् अज्ञानभुवश् शृणु । ततस् सप्तप्रकारत्वं श्रोष्यसि ज्ञानभूमिजम्
Now, listen as I explain to you the sevenfold nature of the field of ignorance; afterwards, you will hear of the sevenfold nature that arises from the field of knowledge.
स्वरूपावस्थितिर् मुक्तिस् तद्भ्रंशो ऽहन्त्ववेदनम् । एतत् सङ्क्षेपतः प्रोक्तं तज्ज्ञत्वाज्ञत्वलक्षणम्
Abiding in one's own true nature is liberation; falling from that is the sense of 'I' and 'not-I.' This, in brief, is said to be the mark distinguishing knowledge from ignorance.
शुद्धचिन्मात्रसंवित्तेस् स्वरूपान् न चलन्ति ये । रागद्वेषोदयाभावात् तेषां नाज्ञत्वसम्भवः
Those who do not stray from their own nature, which is pure consciousness alone, and in whom the arising of attraction and aversion is absent—ignorance cannot arise in them.
यत् स्वरूपपरिभ्रंशश् चेत्यार्थपरिमज्जनम् । एतस्माद् अपरो मोहो न भूतो न भविष्यति
That which is the loss of one's own nature and immersion in the objectified—apart from this, there is no other delusion, nor will there ever be.
अर्थाद् अर्थान्तरं चित्ते याते मध्ये हि या स्थितिः । निरस्तमननाङ्कासौ स्वरूपस्थितिर् उच्यते
When, as one object passes to another in the mind, the state that remains in between—free from the marks of thought—that is called abiding in one's own nature.
संशान्तसर्वसङ्कल्पं या शिलान्तरवत् स्थितिः । जाड्यनिद्रादिनिर्मुक्ता सा स्वरूपस्थितिस् स्मृता
That state in which all intentions have become quiet, like the space within a rock, and which is free from dullness, sleep, and the like—that is remembered as abiding in one's own nature.
अहन्तादाव् अलं शान्ते भेदे निस्स्पन्दचित्तता । अजडा यत् प्रतपति तत् स्वरूपम् इति स्मृतम्
In the peaceful state beyond ego and distinctions, where the mind is unmoving, whatever shines forth without dullness is remembered as one's true nature.
बीजजाग्रत् तथा जाग्रन् महाजाग्रत् तथैव च । जाग्रत्स्वप्नस् तथा स्वप्नस् स्वप्नजाग्रत् सुषुप्तकम्
Seed-awakening, ordinary awakening, great awakening, waking dream, ordinary dream, dream-awakening, and deep sleep—
इति सप्तविधो मोहः पुनर् एष परस्परम् । श्लिष्टो भवत्य् अनेकाख्यं शृणु लक्षणम् अस्य च
Thus, delusion is sevenfold; moreover, these states are intertwined with each other and known by various names. Listen to their characteristics.
प्रथमं चेतनं यत् स्याद् अनाख्यं निर्मलं चितः । भविष्यच्चितिजीवादिनामशब्दार्थभाजनम्
First is consciousness, which is unnamed, pure awareness; it becomes the basis for future names and meanings such as mind, living being, and so forth.
बीजरूपं स्थितं जाग्रद् बीजजाग्रत् तद् उच्यते । एषा ज्ञप्तेर् नवावस्था त्वं जाग्रत्संस्थितिं शृणु
When it remains in the form of a seed, that is called seed-awakening; this is the new state of cognition. Now listen to the condition of ordinary awakening.
एवं प्रसूतस्य पराद् अयं चाहम् इदं मम । इति यः प्रत्ययस् स्वच्छस् तज् जाग्रत् प्रागभावना
When, having arisen, the conviction 'this is the other, I am this, this is mine' appears clearly, that is the prior formation of waking awareness.
अयं सो ऽहम् इदं तन् मे इति जन्मान्तरोदितः । पीवरः प्रत्ययः प्रोक्तं महाजाग्रद् इति स्फुरत्
When the conviction 'this is that, I am this, this belongs to me' arises from previous births, that strong conviction is called great awakening.
अरूढम् अथ वारूढम् अनिद्रम् अबहिर्मयम् । यज् जाग्रतो मनोराज्यं जाग्रत्स्वप्नस् स उच्यते
Whether unestablished or established, without sleep and not outwardly directed, the kingdom of the mind during waking is called waking dream.
द्विचन्द्रशुक्तिकारूप्यमृगतृष्णादिभेदतः । अभ्यासं प्राप्य जाग्रत्त्वं तद् अनेकविधं भवेत्
Due to distinctions such as the double moon, the oyster's silver, or the mirage, when these are repeatedly experienced, wakefulness itself becomes manifold.
अल्पकालं मया दृष्टम् एतन् नो सत्यम् इत्य् अपि । निद्राकालानुभूते ऽर्थे निद्रान्ते प्रत्ययो हि यः
Even if one thinks, 'I saw this only for a short time; it is not real,' the impression that remains at the end of sleep about what was experienced during sleep is indeed there.
स स्वप्नः कथितस् तस्य महाजाग्रत् स्थितं हृदि । चिरसन्दर्शनाभावाद् अप्रफुल्तबृहद्वपुः
That is called a dream—when, in the state of great wakefulness, it remains in the heart, not having appeared for a long time and not having manifested its vast form.
स्वप्नो जाग्रत्तयारूढो महाजाग्रत्पदं गतः । यत् क्षते वाक्षते देहे स्वप्नजाग्रन् मतं हि तत्
A dream that has risen to the status of wakefulness attains the state of great wakefulness; whatever is perceived or not perceived in the body is considered both dream and waking.
षडवस्थापरित्यागे जडजीवस्य या स्थितिः । भविष्यद्दुःखबोधाढ्या सौषुप्ती सोच्यते गतिः
When the six states are abandoned, the condition in which the dull soul remains, filled with awareness of future suffering, is called the state of deep sleep.
एते तस्याम् अवस्थायां तृणलोष्टशिलादयः । पदार्थास् संस्थितास् सर्वे पुरापाश्चात्यनूतनाः
In that state, all objects such as grass, clods, stones, and so on, whether old, new, or very recent, are all present.
सप्तावस्था इति प्रोक्ता मयाज्ञानस्य राघव । एकैका शतशाखात्र नानाविभवरूपिणी
Thus, O Raghava, I have described seven states of ignorance; each one has hundreds of branches and appears in various forms of manifestation.
जाग्रत्स्वप्नश् चिरं रूढो जाग्रत्ताम् एव गच्छति । नानापदार्थभेदेन स विकासं विजृम्भते
That which is long established as waking or dream eventually becomes wakefulness itself; through the diversity of objects, it unfolds and expands.
अस्याश् चाप्य् उदरे सन्ति महाजाग्रद्दशादृशः । तासाम् अप्य् अन्तर् अन्याश् च सन्त्य् एवं संसृतिर् घना
Within this, too, exist states like deep waking; and within those, yet others—thus, the cycles of existence are dense.
सुषुप्तस्वप्नकलने आस्व् अन्तरदशास्व् अपि । स्थिते तेनायम् अखिलस् स्थितो मोहश् शिलाघनः
Even in the states of deep sleep and dream, and in the intermediate conditions, this entire mass of delusion remains, solid like a rock.
स्वप्नात् स्वप्नान्तरं लोको मोहान् मोहान्तरं व्रजेत् । अधःपातिजलावर्त इव याति जलान्तरम्
From one dream the world enters into another dream, from one delusion into another delusion, just as a whirlpool in a river sinks into another body of water.