Adhyaya 120

Verse 1

कुंजल उवाच । कामोदाख्यं पुरं दिव्यं सर्वदेवसमाकुलम् । सर्वकामसमृद्ध्यर्थमपश्यन्नारदस्ततः

Kuñjala said: Then Nārada beheld a divine city called Kāmoda, thronged with all the gods, appearing for the complete fulfillment and prosperity of every desire.

Verse 2

कामोदाया गृहं प्राप्य प्रविवेश द्विजोत्तमः । कामोदां तु ततो दृष्ट्वा सर्वकामसमाकुलाम्

Having reached Kāmodā’s house, the excellent brāhmaṇa entered. Then, seeing Kāmodā, he found her overwhelmed with every kind of desire.

Verse 3

तया संपूजितो विप्रः सुवाक्यैः स्वागतादिभिः । दिव्यासने समारूढस्तां पप्रच्छ द्विजोत्तमः

Honoured by her with respectful worship and gracious words of welcome, the brāhmaṇa ascended a splendid seat; then that best of the twice-born questioned her.

Verse 4

सुखेन स्थीयते भद्रे विष्णुतेजः समुद्भवे । अनामयं च पप्रच्छ आशीर्भिरभिनंद्य ताम्

He asked her—born of Viṣṇu’s divine radiance—whether she dwelt in ease and in sound health; addressing her as “O blessed one,” he honored her with benedictions.

Verse 5

कामोदोवाच । प्रसादाद्भवतां विष्णोः सुखेन वर्तयाम्यहम् । कथयस्व महाप्राज्ञ त्वं प्रश्नोत्तरकारणम्

Kāmada said: “By the grace of your Viṣṇu, I live in ease. O greatly wise one, please explain—you who are the very source of questions and answers.”

Verse 6

महामोहः समुत्पन्नो ममांगे मुनिपुंगव । व्यापकः सर्वलोकानां ममांगे मतिनाशकः

O best of sages, a great delusion has arisen within my very being—pervading all the worlds, and within me it destroys discernment.

Verse 7

तस्मान्निद्रा समुत्पन्ना यथा मर्त्येषु वर्तते । सुप्तया तु मया दृष्टः स्वप्नो वै दारुणो मुने

From that, sleep arose, just as it works among mortals. And while I slept, O sage, I indeed beheld a dreadful dream.

Verse 8

केनाप्युक्तं समेत्यैव पुरतो द्विजसत्तम । अव्यक्तोऽसौ हृषीकेशः संसारं स गमिष्यति

O best of brāhmaṇas, having been told by someone, he came and stood before me; that unmanifest Hṛṣīkeśa will then enter into saṃsāra, the round of worldly existence.

Verse 9

तदा प्रभृति दुःखेन व्यापिताहं महामते । तन्मे त्वं कारणं ब्रूहि भवाञ्ज्ञानवतां वरः

From that time onward I have been overwhelmed by sorrow, O great-minded one. Therefore, tell me its cause—you are the foremost among the wise.

Verse 10

नारद उवाच । वातिकः पैत्तिकश्चैव कफजः सान्निपातिकः । स्वप्नः प्रवर्तते भद्रे मानवेषु न संशयः

Nārada said: “O auspicious lady, among human beings dreams indeed arise—those born of vāta, those born of pitta, those born of kapha, and those arising from the concurrence of all doṣas; of this there is no doubt.”

Verse 11

न जायते च देवेषु स्वप्नो निद्रा च सुंदरि । आदित्योदयवेलायां दृश्यते स्वप्न उत्तमः

And among the gods, O fair one, neither dream nor sleep arises. It is at the time of sunrise that an excellent, auspicious dream is seen (and proves true).

Verse 12

सत्स्वप्नो मानवानां हि पुण्यस्य फलदायकः । अन्यदेवं प्रवक्ष्यामि स्वप्नस्य कारणं शुभे

A truly auspicious dream, for human beings, indeed yields the fruit of merit (puṇya). Now, O auspicious one, I shall explain in another way the cause of dreams.

Verse 13

महावातांदोलनैश्च चलंत्यापो वरानने । त्रुटंत्यंबुकणाः सूक्ष्मास्तस्मादुदकसंचयात्

O fair-faced one, when the waters are shaken by the agitation of mighty winds, minute droplets break away; from that there arises an accumulation of water.

Verse 14

बहिरेव पतंत्येते निर्मलांबुकणाः शुभे । पुनर्लयं प्रयांत्येते दृश्यादृश्या भवंति वै

O auspicious one, these pure droplets of water fall only outward; then they again dissolve away—at times becoming visible, at times invisible.

Verse 15

तद्वत्स्वप्नस्य वै भावः कथ्यते शृणु भामिनि । आत्मा शुद्धो विरक्तस्तु रागद्वेषविवर्जितः

Likewise, I shall explain the true nature of dream—listen, O fair lady. The Self is pure and detached, free from attachment and aversion.

Verse 16

पंचभूतात्मकानां च मुषित्वैव सुनिश्चलः । षड्विंशतिसु तत्वानां मध्ये चैष विराजते

Having transcended the embodied state constituted of the five great elements, he remains utterly unwavering; and among the twenty-six principles (tattvas), this one shines forth as the central reality.

Verse 17

शुद्धात्मा केवलो नित्यः प्रकृतेः संगतिं गतः । तद्भावैर्वायुरूपैश्च चलते स्थानतो यदा

When the pure Self—solitary and eternal—comes into association with Prakṛti, then, influenced by its conditions and by the forms of the vital winds, it seems to move from place to place.

Verse 18

आत्मनस्तेजसश्चैव प्रतितेजः प्रजायते । अंतरात्मा शुभं नाम तस्य एव प्रकथ्यते

From the Self and from its radiance, a corresponding radiance is produced; and that very inner Self is declared to bear the auspicious name.

Verse 19

पयसश्च यथा भिन्ना भवंत्यंबुकणाः शुभे । आत्मनस्तु तथा तेज अंतरात्मा प्रकथ्यते

O auspicious one, just as droplets of water appear distinct from milk, so the antarātmā—the radiance within the individual self—is spoken of as distinct.

Verse 20

स हि पृथ्वी स वै वायुः स चाप्याकाश एव हि । स वै तोयं स दीप्येत एते पंच पुरा कृताः

He indeed is the earth; He is truly the wind; and He is also the very sky. He is the water, and He blazes as fire—these five were fashioned in the beginning.

Verse 21

आत्मनस्तेजसो भूता मलरूपा महात्मनः । तस्यापि संगतिं प्राप्ता एकत्वं हि प्रयांति ते

Born from the radiance of that great soul’s own Self, these beings—though appearing as impurity—upon attaining association with him, indeed proceed to oneness with him.

Verse 22

स्वात्मभावप्रदोषेण नाशयंति वरानने । तत्पिंडमन्यमिच्छंति वारं वारं वरानने

O fair-faced one, through the corruption of their own nature they bring about their ruin; and then, again and again, they desire another embodied existence.

Verse 23

तेषां क्रीडाविहारोयं सृष्टिसंबंधकारणम् । उदकस्य तरंगस्तु जायते च विलीयते

This playful sport of theirs is the cause that connects to creation; like a wave upon water, it arises and also dissolves.

Verse 24

पुनर्भूतिः पुनर्हानिस्तादृशस्य पुनः पुनः । अपां रूपस्य दृष्टांतं तद्वदेषां न संशयः

For such a thing there is repeated arising and repeated passing away, again and again. The changing form of water is the example; likewise in their case too—there is no doubt.

Verse 25

आत्मा न नश्यते देवि तेजो वायुर्न नश्यति । न नश्यतो धराकाशौ न नश्यंत्याप एव च

O Goddess, the Self does not perish. Fire and wind do not perish. Earth and space do not perish, and the waters too do not perish.

Verse 26

पंचैव आत्मना सार्द्धं प्रभवंति प्रयांति च । आत्मादयो ह्यमी भद्रे नित्यरूपा न संशयः

These five, together with the Self, arise and pass away. Yet, O auspicious one, the Self and the rest are of eternal nature—of this there is no doubt.

Verse 27

पिंड एव प्रणश्येत तेषां संजात एव च । विषयाणां सुदोषैः स रागद्वेषादिभिर्हतः

Their very embodied existence—the bodily aggregate—is ruined as soon as it arises, for it is struck down by the grave faults of sense-objects: by attachment, aversion, and the like.

Verse 28

प्राणाः प्रयांति वै पिंडात्पंचपंचात्मका द्विज । पिंडांते वसते आत्मा प्रतिरूपस्तु तस्य च

O twice-born one, the vital breaths—fivefold in their nature—indeed depart from the bodily mass. At the end of the body, the Self abides, and with it there is also its corresponding subtle form.

Verse 29

अंतरात्मा यथा चाग्नेः स्फुलिंगस्तु प्रकाशते । तथा प्रकाशमायाति दृश्यादृश्यः प्रजायते

Just as a spark from fire becomes manifest and shines forth, so too the inner Self comes into manifestation, giving rise to what is both visible and invisible.

Verse 30

शुद्धात्मा च परं ब्रह्म सदा जागर्ति नित्यशः । अंतरात्मा प्रबद्धस्तु प्रकृतेश्च महागुणैः

The pure Self is the Supreme Brahman—ever awake, eternally. But the inner self, bound, remains constrained by Prakṛti and by her great guṇas.

Verse 31

अन्नाहारेण संपुष्टैरंतरात्मा सुखं व्रजेत् । सुसुखाज्जायते मोहस्तस्मान्मनः प्रमुह्यति

When the inner self is well-nourished by food, it moves into comfort; yet from excessive ease delusion arises, and therefore the mind becomes bewildered.

Verse 32

पश्चात्संजायते निद्रा तामसी लयवर्द्धिनी । नाडीमार्गेण यः सूर्यो मेरुमुल्लंघ्य गच्छति

After that, tamasic sleep arises, increasing dissolution and inertia. Then the Sun, moving along a channel-like path, passes beyond Mount Meru and proceeds onward.

Verse 33

तदा रात्रिः प्रजायेत यावन्नोदयते रविः । विषयांधकारैर्मुक्तस्तु अंतरात्मा प्रकाशते

Then it is ‘night’ so long as the sun does not rise; but when one is freed from the darkness of sense-objects, the inner Self shines forth.

Verse 34

भावैस्तत्त्वात्मकानां तु पंचतत्त्वैः प्रपोषितैः । पूर्वजन्मस्थितैः पिंडैरंतरात्मा प्रगृह्यते

Yet the inner Self is seized, bound, and borne along by embodied aggregates (piṇḍas), wrought from dispositions of tattva-nature, nourished by the five elements, and shaped by residues established in a former birth.

Verse 35

स यास्यति च वै स्थानमुच्चावचं महामते । संसार अंतरात्मा वै दोषैर्बद्धः प्रणीयते

O great-minded one, he indeed passes to a state—now higher, now lower; for the inner self, caught in saṃsāra, is driven onward, bound by its faults.

Verse 36

कायं रक्षति जीवात्मा पश्चात्तिष्ठति मध्यगः । उदानः स्फुरते तीव्रस्तस्माच्छब्दः प्रजायते

The jīvātman guards the body and, abiding within, remains as its support. When the udāna vital current vibrates intensely, from that vibration sound is born.

Verse 37

शुष्का भस्त्रा यथा श्वासं कुरुते वायुपूरिता । तद्वच्छब्दवशाच्छ्वासमुदानः कुरुते बलात्

As a dry bellows, when filled with air, brings forth a breath, so too—under the force of sound—udāna powerfully compels the breath to move.

Verse 38

आत्मनस्तु प्रभावेण उदानो बलवान्भवेत् । एवं कायः प्रमुग्धस्तु मृतकल्पः प्रजायते

By the power of the Self, udāna becomes strong; thus the body grows utterly stupefied and comes to resemble a corpse.

Verse 39

ततो निद्रा महामाया तस्यांगेषु प्रयाति सा । हृदि कंठे तथा चास्ये नासिकाग्रे प्रतिष्ठति

Then Sleep—Mahāmāyā—moves through his limbs; she takes her seat in his heart, in his throat, in his mouth, and at the tip of his nose.

Verse 40

बाहू संकुच्य संतिष्ठेद्धृद्गतो नाभिमंडले । आत्मनस्तु प्रभावाच्च उदानो नाम मारुतः

Drawing in both arms and standing steady—when it is situated in the heart and in the region of the navel—then, by the power of the Self, that vital wind is called Udāna.

Verse 41

प्रजायते महातीव्रा बलरोधं करोति सः । यथा रज्ज्वा प्रबद्धस्तु दारु कीलधरः स्थितः

It arises as exceedingly intense and brings about an obstruction of strength—just as a wooden stake, fastened tightly with a rope, remains firmly fixed in place.

Verse 42

तथा चात्मासु संलग्नः प्राणवायुर्न संशयः । अंतरात्मप्रसक्तस्तु प्राणवायुः शुभानने

So too, the vital breath (prāṇa-vāyu) is indeed joined to the selves—of this there is no doubt. But when the vital breath is intent upon the inner Self, O fair-faced one, it becomes steady in that inward absorption.

Verse 43

बुद्धिवद्रोहितो भद्रे अंतरात्मा प्रधावति । पूर्वजन्मार्जितान्वासान्स्मृत्वा तत्र प्रधावति

O blessed lady, when the intellect is led astray, the inner self runs about. Remembering the lingering impressions gathered from former births, it rushes again and again toward those same tendencies.

Verse 44

तत्र संस्थो महाप्राज्ञः स्वेच्छया रमते पुनः । एवं नानाविधान्स्वप्नानंतरात्मा प्रपश्यति

Established there, the greatly wise one again delights according to his own will. Thus the inner Self beholds dreams of many different kinds.

Verse 45

उत्तमांश्च विरुद्धांश्च कर्मयुक्तान्प्रपश्यति । गिरींस्तथा सुदुर्गांश्च उच्चावचान्प्रपश्यति

He perceives those who are noble and those who are opposed, and he sees beings bound to their actions. He also beholds mountains—some very inaccessible—and terrain that is both high and low.

Verse 46

तदेव वातिकं विद्धि कफवत्तद्वदाम्यहम् । जलं नदीं तडागं च पयः स्थानानि पश्यति

Know that this is indeed a condition arising from vāta; likewise, I say it is akin to kapha. One then beholds water—rivers, ponds, and other places where drinkable waters are found.

Verse 47

अग्निं च पश्यते देवि बहुकांचनमुत्तमम् । तदेव पैत्तिकं विद्धि भाव्यं चैव वदाम्यहम्

O Goddess, if one sees fire and abundant excellent gold, know that very vision to be a sign of a pitta-related condition; and I shall also tell what is to come, its likely outcome.

Verse 48

प्रभाते दृश्यते स्वप्नो भव्यो वाभव्य एव च । कर्मयुक्तो वरारोहे लाभालाभप्रकाशकः

A dream seen at dawn, O fair-hipped one, is either auspicious or inauspicious; being connected with one’s actions, it reveals gain or loss.

Verse 49

स्वप्नस्यापि अवस्था मे कथिता वरवर्णिनि । तद्भाव्यंचवरारोहेविष्णोश्चैवभविष्यति

O fair-complexioned lady, I have explained to you even the state of dreaming; and, O noble one, what is to come will indeed occur by Viṣṇu’s will.

Verse 50

तन्निमित्तं त्वया दृष्टो दुःस्वप्नः स तु प्रेक्षितः

For that very reason, you have seen—and truly witnessed—that ominous dream.