EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM
एवमन्तर्विवेको यः स महानिह राघव योग्यो ज्ञानगिरः श्रोतुं राजेव नयभारतीम् ।
Raaghava! In this manner, he alone is a noble person who is endowed with Viveka. He alone is fit to hear these words of knowledge, like a king alone can listen to the exposition of administration science.
अवदातोऽवदातस्य विचारस्य महाशयः जडसङ्गोञ्झितो योग्यः शरदिन्दोर्यथा नभः ।
A pure taintless mind alone can grasp the pure taintless thoughts. Such a noble one alone who is removed of the company of the ignorant is fit to listen to this knowledge, like the rise of the taintless moon in the cloudless sky of the autumn.
त्वमेतयाऽखण्डितया गुणलक्ष्म्या समाश्रितः मनोमोहहरं वाक्यं वक्ष्यमाणमिदं शृणु ।
Well endowed with the unbroken shine of these virtues you now listen to the next discussion which will destroy the delusion of the mind.
पुण्यकल्पद्रुमो यस्य फलभारानतः स्थितः मुक्तये जायते जन्तोस्तस्येदं श्रोतुमुद्यमः ।
Only a man, whose merit tree of Kalpa Vriksha bends with the weight of the abundant fruits, gets interested in hearing the discourse of this scripture thereby moving towards the goal of liberation.
पावनानामुदाराणां परबोधैकदायिनां वचसां भाजनं भूत्यै भव्यो भवति नाधमः ।
Only a man endowed with virtues above mentioned can become a receptacle of these words which are sacred, profound and bestow the Supreme knowledge for the attainment of the excellent state.
मोक्षोपायाभिधानेयं संहिता सारसंमिता त्रिम्शद्वे च सहस्राणि ज्ञाता निर्वाणदायिनी ।
दीपे यथा विनिद्रस्य ज्वलिते संप्रवर्तते आलोकोsनिच्छतोsप्येवं निर्वाणमनया भवेत् ।
This collection of instruction on knowledge is named as the ‘Means of Liberation’; and is filled with the supreme essence of Knowledge. It contains thirty two thousand verses. It bestows the state of Nirvaana.
A man who wakes up from sleep, sees everything naturally without any particular wish, in the light which is glowing; so also, the supreme vision of the Self occurs through this scripture without much effort.
स्वयं ज्ञाता श्रुता वापि भ्रान्तिशान्त्यैकसौख्यदा आप्रेक्ष्य वर्णिता सद्यो यथा स्वर्गतरङ्गिणी ।
The heavenly River sanctifies a person whoever bathes in it knowingly or unknowingly.
So also, if a person studies this text by himself and analyzes the truths, or listens to it from another person, it gives the benefit of removing all confusions and delusions.
यथा रज्ज्वामहिभ्रान्तिर्विनश्यत्यवलोकनात्तथैतत्प्रेक्षणाच्छान्तिमेति संसारदुःखिता ।
The illusion of a snake seen in the rope vanishes when observed properly. In the same way, if one observes well, the painful state of the world vanishes off.
युक्तियुक्तार्थवाक्यानि कल्पितानि पृथक्पृथक्दृष्टान्तसारसूक्तानि चास्यां प्रकरणानि षट् ।
This text contains six Prakaranas. It is filled with varied type of instructions to help in attaining the goal of Moksha. Each method of instruction is accompanied by an example of a story or anecdote.
वैराग्याख्यं प्रकरणं प्रथमं परिकीर्तितं विरागो वर्धते येन सेकेनेव मरौ तरुः ।
सार्धं सहस्रं ग्रन्थस्य यस्मिन्हृदि विचारिते प्रकाशाच्छुद्धतोदेति मणाविव सुमार्जिते ।
First section is named as Vairaagya (Dispassion). By the study of this section, dispassion rises like a tree also can be made to grow in the desert by pouring water regularly.
If the thousand five hundred verses are analyzed in the mind, purity rises in the mind by the revelation of truth, like a gem shines by the rubbing process.
मुमुक्षुव्यवहाराख्यं ततः प्रकरणं कृतं सहस्रमात्रं ग्रन्थस्य युक्तिग्रन्थेन सुंदरं
स्वभावो हि मुमुक्षूणां नराणां यत्र वर्ण्यते ।
Next Prakarana is made with the title of ‘Mumukshu Vyavahaara’ (the conduct of a person desiring liberation). It is beautiful with its elaborate description of the methods required to attain the goal; and contains thousand verses. Herein is explained the qualities to be developed by a person desiring liberation.
अथोत्पत्तिकरणं दृष्टान्ताख्यायिकामयं, सप्तग्रन्थसहस्राणि विज्ञानप्रतिपादकं
जागती द्रष्ट्रुदृश्यश्रीरहंत्वमितिरूपिणी अनुत्पन्नैवोत्थितेव यत्रेति परिवर्ण्यते
यस्मिन्श्रुते जगदिदं श्रोतान्तर्बुद्ध्यतेऽखिलम् ।
Next is the Utpatthi Prakarana which is filled with wonderful narratives as examples.
It contains seven thousand verses and teaches the proper understanding of the truth.
It explains in detail, how ‘the perceiver-perceived phenomenon understood as the world and prevailing as the ‘I’ and ‘You’ rises even though not created in any way.
When it is listened to and understood, the listener will understand the world to be-
सास्मद्युष्मत्सविस्तारं spread out vastly as ideas of ‘mine’ and ‘yours’;
सलोकाकाशपर्वतं पिण्डग्रहविनिर्मुक्तं filled with worlds, skies and mountains, bereft of solid mass;
निर्भित्तिकमपर्वतं without the dividing lines of separateness, and no existence of a solid mountain;
पृथ्व्यादिभूतरहितं bereft of all elements like earth etc;
संकल्पेव पत्तनं a city conceived in the mind as it were;
स्वप्नोपलंभभावाभं like the objects seen in a dream;
मनोराज्यवदाततं spread out like a kingdom made by the mind;
गन्धर्वनगरप्रख्यं अर्थशून्योपलंभनात् illusory like the city of Gandharvas (magical beings) as it is understood to be empty of all objects;
द्विचन्द्रविभ्रमाभासं a faulty sight like seeing two moons when afflicted by an eye infection;
मृगतृष्णाम्बुवर्तनं rolling like the waters of the mirage;
नौयानलोलशैलाभं like the movement of the mountain seen in a ship journey;
सत्यलाभविवर्जितं bereft of any true gain;
चित्तभ्रमपिशाचाभं like a ghost seen by the mentally afflicted;
निर्बीजमपि भासुरं shining forth without any seed-source;
कथार्थप्रतिभासाभं like a story visualized in the mind;
व्योममुक्तावलीनिभं like a garland of pearls imagined in the sky;
कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि यथा
like the bangle seen in the gold; like the wave seen in the ocean;
नभसिनीलत्वमसदेवोत्थितं सदा like the blue color of the sky always shining as not real;
अभित्तिरङ्गरहितमुपलब्धिमनोहरं स्वप्ने वा व्योम्नि वा चित्रमकर्तृ चिरभासुरं
a picture without colors drawn on no-canvas; pleasant when cognized by the mind;
drawn by no one; seen as if in the dream or in the emptiness; yet shining for long;
अवह्निरेव वह्नित्वं धत्ते चित्रानलो यथा
like the fire seen in a picture of the fire (painted on a canvas) though there is no actual fire;
दधात्येवं जगच्छब्दरूपार्थमसदाभासकं bears the name of the world shining falsely like this;
तरङ्गोत्पलमालाभं like a garland of lotuses seen in the waves;
दृष्टनृत्यमिवोत्थितं rising like the scene of a dance seen long back;
like a huge heap of water rising to fill the whole sky complete with the screams of the Chakravaaka bird;
शीर्णपत्रं भ्रष्टनष्टं ग्रीष्मे वनमिवारसं
like the ruined tree in the summer heat, essence less, with all the leaves dried up;
मरणव्यग्रचित्ताभं like the insane visions perceived by a dying man;
शिलागृहगुहास्पदमन्धकारगुहैकैकनृत्तमुन्मत्तचेष्टितं dark like the deep caves of the mountain; each and everyone dancing inside the dark cave; like the actions of the insane;
प्रशान्ताज्ञाननीहारं the mist of ignorance removed;
विज्ञानशरदंबरं the clear sky of the autumn of understanding;
समुत्कीर्णमिव स्तम्भे like the lines of a picture carved on a pillar;
चित्रं भित्ताविवोदितं like a picture appearing on the wall;
पङ्कादिवाभिरारचितं सचेतनमचेतनं । as if made of wet clay ; as if conscious yet not-conscious.
ततः स्थितिप्रकरणं चतुर्थं परिकल्पितं त्रीणि ग्रन्थसहस्राणि व्याख्यानाख्यायिकामयं ।
इत्थं जगदहम्भावरूपस्थितिमुपागतं द्रष्ट्रुदृश्यक्रमं प्रौढमित्यत्रपरिकीर्तितं ।
दशदिन्ग्मण्डलाभोगभासुरोsपि जगद्भ्रमः इत्थमभ्यागतो वृद्धिमिति तत्रोच्यते चिरम् ।
After the Utpatthi Prakarana, the fourth section titled as Sthiti is composed.
This contains three thousand verses, is filled with many explanations and stories.
Herein is explained how the perceived phenomenon of the Seer and the Seen becomes well-rooted as the ideas of ‘I’ and the world.
Though shining forth as a huge expanse of the world spread out in ten directions, how the delusion of the world has grown; this is explained in detail, in this section.
उपशान्तिप्रकरणं ततः पञ्चसहस्रकं पञ्चमं पावनं प्रोक्तं युक्तिसंततिसुन्दरम् ।
इदं जगदहं त्वं च सेति भ्रान्तिरुत्थिता इत्थं संशाम्यतीत्यस्मिन्कथ्यते श्लोकसंग्रहैः ।
Next is the fifth section, named Upashaanti Prakarana. It is said to be very purifying.
It contains five thousand verses. It is beautiful with its successive instructions on knowledge.
It contains the collection of verses that explain as to how this delusion of ‘I’, ‘You’ ‘he’ etc arises and how it can be subdued.
उपशान्तिप्रकरणे श्रुते शाम्यति संसृतिः
शतांशशिष्टा भवति संशान्तभ्रान्तिरूपिणी
When this Upashaanti Prakarana is heard, the Samsaara subsides off like the army depicted on a painting destroyed with the ruins alone left back; broken into hundred pieces; and all illusory forms gone.
like the wealth of a city conceived by another person in his mind;
the unheard screams and shouts of the battle that is inside the dream of a person sleeping next;
like the quietness which arises after the terrifying sound of the madly rushing cloud conceived in the mind subsides;
like the forgotten city built in the dream through conception;
made of emptiness where the barren mother gives birth to a son inside a garden in a city built in the future; and like the non-existent story of her son’s valorous acts narrated through her tongue;
अनुल्लिखितचित्रस्य चित्रव्याप्तेव भित्तिभूः
like the canvas with paintings on it where no picture is drawn at all;
like the city of imagination where the events there are forgotten completely;
like the varied appearances in all the seasons of the forest which has not been produced,
like the forest covered by flowers by the colours of spring in the future;
like the stream of water which flows smoothly with all its hosts of waves subsided within.
निर्वाणाख्यं प्रकरणं ततः षष्टमुदाहृतं शिष्टो ग्रन्थः परीमाणं तस्य ज्ञानमहार्थदः ।
बुद्धे तस्मिन्भवेच्छ्रेयो निर्वाणं शान्तकल्पनम्।
The sixth Prakarana named Nirvaana (freedom from all superimpositions) contains rest of the verses of the Grantha; and bestows great knowledge. (Five Prakaranas -17,500 + Nirvaana-14,500)
If the instruction given in this Prakarana is understood, then Nirvaana is attained where all imaginations cease to be.
(The state of Nirvaana is described)
अचेत्यचित्प्रकाशात्मा विज्ञानात्मा निरामयः परमाकाशकोशाच्छ: शान्तसर्वभवभ्रमः
shining as awareness without the objects as perceived reality; essence of knowledge; free of afflictions; extremely pure as the hollow of the Supreme Space of Reality; all delusions completely gone;
निर्वापितजगद्यात्रः कृतकर्तव्यसुस्थितः समस्तजनतारम्भवज्रस्तम्भो नभोनिभः
the heated journey of the world extinguished; settled off with the required work completed;
a diamond pillar that reflects all the actions of the people, itself not doing anything, and unaffected; shining like the empty space;
completely satisfied as if the entire count of the people caught in the net of the world swallowed off;
the entire world of forms as seen by the mind turned into empty space;
freed of all the ideas of action, purpose, doer, and the discarding or accepting notions;
सदेह इव निर्देहः ससंसारोsप्यसंसृतिः
as is with body; but without a body; though in the world, yet without the world;
made of pure awareness only; similar to the thick belly of the dense stone;
चिदादित्यस्तपँल्लोकानन्धकारोपरोपमं परप्रकाशरूपोsपि परमान्ध्यमिवागतः
shining as the sun of awareness , and burning the worlds in the knowledge shine; existing like the darkness inside of a rock (उपल।उपर); though shining as the Supreme light, as if attained extreme blindness;
all the idiotic plays of the world stopped completely; the cholera of desires destroyed fully;
vampire of Ahamkaara destroyed; having a body, yet without a body.
कस्मिन्श्चिद्रोमकोट्यग्रे तस्येयमवतिष्टते जगल्लक्ष्मीर्महामेरोः पुष्पे क्वचिदिवालिनी ॥
In some tip of a hair of Avidyaa spread out as countless worlds, this grandeur of the world exists like a female bee in a small flower in the huge
. Meru Mountain
परमाणौ परमाणौ चिदाकाशः स्वकोटरे जगल्लक्ष्मीसहस्राणि धत्ते कृत्वाथ पश्यति ॥
In each and every subtle atom, the Chit-space (the awareness state of Brahman) holds thousands of splendorous worlds and watches it.
विततता हृदयस्य महामतेर्हरिहराब्जलक्षशतैरपि
तुलनमेति न मुक्तिमतो यतः प्रविततास्ति निरुत्तमवस्तुनः ॥
The expanded view of the Realized Yogi at liberation can not even be compared to the bliss experienced by the hundreds and lakhs of Haris, Haras and Brahmaas, since the excellent Reality alone exists in that state spread out as all.