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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-102

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श्रीवसिष्ठ उवाच ।
स्वसंकल्पवशान्मूढो मोहमेति न पण्डितः ।
अक्षये क्षयसंकल्पान्मुह्यते शिशुरेव हि ॥ १ ॥
śrīvasiṣṭha uvāca ,
svasaṃkalpavaśānmūḍho mohameti na paṇḍitaḥ ,
akṣaye kṣayasaṃkalpānmuhyate śiśureva hi 1
1. śrīvasiṣṭha uvāca svasaṅkalpavaśāt mūḍhaḥ moham eti na
paṇḍitaḥ akṣaye kṣayasaṅkalpāt muhyate śiśuḥ eva hi
1. śrīvasiṣṭha uvāca mūḍhaḥ svasaṅkalpavaśāt moham eti paṇḍitaḥ
na (moham eti) hi śiśuḥ eva akṣaye kṣayasaṅkalpāt muhyate
1. Sri Vasistha said: A deluded person experiences illusion due to their own intentions (saṅkalpa), unlike a wise person. Indeed, it is only a child who becomes confused by the thought (saṅkalpa) of decay concerning that which is truly imperishable.
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श्रीराम उवाच ।
कोऽसौ संकल्पितः केन क्षयो ब्रह्मविदां वर ।
असतैव महामोहं येनादात्तत्सदैव हि ॥ २ ॥
śrīrāma uvāca ,
ko'sau saṃkalpitaḥ kena kṣayo brahmavidāṃ vara ,
asataiva mahāmohaṃ yenādāttatsadaiva hi 2
2. śrīrāma uvāca kaḥ asau saṅkalpitaḥ kena kṣayaḥ brahmavidām
vara asatā eva mahāmoham yena adāt tat satā eva hi
2. śrīrāma uvāca brahmavidām vara kaḥ asau kṣayaḥ kena saṅkalpitaḥ
yena asatā eva mahāmoham adāt tat satā eva hi (bhavati)
2. Sri Rama said: O foremost among the knowers of Brahman (brahman), what is this 'decay' that has been conceived, and by whom? How is it that by the non-existent (asat) itself, such great delusion (moha) has been caused, leading us to believe that decay could belong to the truly existent (sat)?
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श्रीवसिष्ठ उवाच ।
असता भूतसंघेन क्षयोऽहंकारनामधृक् ।
वेतालः शिशुनेवेह मिथ्यैव परिकल्पितः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
asatā bhūtasaṃghena kṣayo'haṃkāranāmadhṛk ,
vetālaḥ śiśuneveha mithyaiva parikalpitaḥ 3
3. śrī vasiṣṭha uvāca | asatā bhūtasaṅghena kṣayaḥ ahaṅkāranāmadhṛk
| vetālaḥ śiśunā iva iha mithyā eva parikalpitaḥ ||
3. śrī vasiṣṭha uvāca iha asatā bhūtasaṅghena kṣayaḥ
ahaṅkāranāmadhṛk śiśunā vetālaḥ iva mithyā eva parikalpitaḥ
3. Śrī Vasiṣṭha said: The ego (ahaṅkāra), which is nothing but decay, is imagined by a non-existent host of elements, just as a ghost (vetāla) is falsely conceived here by a child.
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एकस्मिन्नेव सर्वस्मिन्स्थिते परमवस्तुनि ।
कुतः कोऽयमहं नाम कथं नाम किलोदितः ॥ ४ ॥
ekasminneva sarvasminsthite paramavastuni ,
kutaḥ ko'yamahaṃ nāma kathaṃ nāma kiloditaḥ 4
4. ekasmin eva sarvasmin sthite paramavastuni | kutaḥ
kaḥ ayam aham nāma katham nāma kila uditaḥ ||
4. ekasmin eva sarvasmin paramavastuni sthite ayam
aham nāma kutaḥ kaḥ? katham nāma kila uditaḥ?
4. When the supreme reality (paramavastu) alone is established as the single, all-encompassing entity, from where does this 'I' (aham) by name originate, and how, indeed, is it said to have arisen?
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वस्तुतो नास्त्यहंकारः परमात्मन्यभेदिनि ।
असम्यग्दर्शनान्मार्गीसरित्तीव्रातपे यथा ॥ ५ ॥
vastuto nāstyahaṃkāraḥ paramātmanyabhedini ,
asamyagdarśanānmārgīsarittīvrātape yathā 5
5. vastutaḥ na asti ahaṅkāraḥ paramātmani abhedini
| asamyaṅdarśanāt mārgī sarit tīvrātape yathā ||
5. vastutaḥ abhedini paramātmani ahaṅkāraḥ na asti tīvrātape mārgī sarit yathā (dṛśyate),
(tathā) asamyaṅdarśanāt (saḥ dṛśyate)
5. In reality, the ego (ahaṅkāra) does not exist in the non-dual supreme self (paramātman). It appears due to an imperfect perception, just as a river on a road is (mistakenly seen as a mirage) in intense sunshine.
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मनोमणिमहारम्भः संसार इति लक्ष्यते ।
आत्मनात्मानमाश्रित्य स्फुरत्यन्तर्यथाम्भसा ॥ ६ ॥
manomaṇimahārambhaḥ saṃsāra iti lakṣyate ,
ātmanātmānamāśritya sphuratyantaryathāmbhasā 6
6. manomaṇimahārambhaḥ saṃsāraḥ iti lakṣyate | ātmanā
ātmānam āśritya sphurati antar yathā ambhasā ||
6. manaḥmaṇi-mahārambhaḥ saṃsāraḥ iti lakṣyate ātmanā
ātmānam āśritya (saḥ) antar yathā ambhasā sphurati
6. Transmigratory existence (saṃsāra) is perceived as a grand undertaking of the mind-jewel. It manifests internally, supported by the self (ātman) itself, just as (reflections appear) in water.
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असम्यग्दर्शनं तेन त्यज राम निराश्रयम् ।
साश्रयं सत्यमानन्दि सम्यग्दर्शनमाश्रय ॥ ७ ॥
asamyagdarśanaṃ tena tyaja rāma nirāśrayam ,
sāśrayaṃ satyamānandi samyagdarśanamāśraya 7
7. asamyagdarśanam tena tyaja rāma nirāśrayam
sāśrayam satyam ānandi samyagdarśanam āśraya
7. rāma tena nirāśrayam asamyagdarśanam tyaja
sāśrayam satyam ānandi samyagdarśanam āśraya
7. O Rama, abandon that baseless, incorrect understanding. Take refuge in the well-founded, true, and blissful right understanding.
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धिया विचारधर्मिण्या मोहसंरम्भहीनया ।
विचारयाधुना सत्यमसत्यं संपरित्यज ॥ ८ ॥
dhiyā vicāradharmiṇyā mohasaṃrambhahīnayā ,
vicārayādhunā satyamasatyaṃ saṃparityaja 8
8. dhiyā vicāradharmiṇyā mohasaṃrambhahīnayā
vicāraya adhunā satyam asatyam saṃparityaja
8. adhunā vicāradharmiṇyā mohasaṃrambhahīnayā
dhiyā satyam vicāraya asatyam saṃparityaja
8. Now, with an intellect whose nature is reflection and which is free from delusion and agitation, discern the truth and completely abandon what is untrue.
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अबद्धो बद्ध इत्युक्त्वा किं शोचसि मुधैव हि ।
अनन्तस्यात्मतत्त्वस्य किं कथं केन बध्यते ॥ ९ ॥
abaddho baddha ityuktvā kiṃ śocasi mudhaiva hi ,
anantasyātmatattvasya kiṃ kathaṃ kena badhyate 9
9. abaddhaḥ baddhaḥ iti uktvā kim śocasi mudhā eva hi
anantasya ātmatattvasya kim katham kena badhyate
9. abaddhaḥ baddhaḥ iti uktvā kim mudhā eva hi śocasi
? anantasya ātmatattvasya kim katham kena badhyate ?
9. Why do you grieve pointlessly, saying 'I am unbound' or 'I am bound'? What, how, and by whom can the infinite reality of the Self (ātman) be bound?
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नानाऽनानात्वकलना त्वविभिन्नमहात्मनि ।
सर्वस्मिन्ब्रह्मतत्त्वेऽस्मिन्किं बद्धं किं विमुच्यते ॥ १० ॥
nānā'nānātvakalanā tvavibhinnamahātmani ,
sarvasminbrahmatattve'sminkiṃ baddhaṃ kiṃ vimucyate 10
10. nānā anānātvakalanā tu avibhinna mahātmani sarvasmin
brahmatattve asmin kim baddham kim vimucyate
10. tu avibhinna mahātmani sarvasmin asmin brahmatattve
nānā anānātvakalanā kim baddham kim vimucyate
10. But in the undivided great Self (ātman), within this entire reality of Brahman (brahman), where there is no conceptualization of difference or non-difference, what, indeed, can be bound and what can be released?
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अनार्तोऽप्यार्तिमान्भाति च्छिन्नेऽङ्गे किंच ताम्यति ।
भेदाभेदविकारार्तिः काचिन्नात्मनि विद्यते ॥ ११ ॥
anārto'pyārtimānbhāti cchinne'ṅge kiṃca tāmyati ,
bhedābhedavikārārtiḥ kācinnātmani vidyate 11
11. anārtaḥ api ārtimān bhāti chinne aṅge kiṃca tāmyati
bhedābhedavikārārtiḥ kācit na ātmani vidyate
11. anārtaḥ api chinne aṅge kiṃca tāmyati (tathāpi saḥ) ārtimān bhāti.
kācit bhedābhedavikārārtiḥ ātmani na vidyate.
11. Even when a limb is cut and distressed, one who is not suffering (ārta) appears to be in pain. Yet, no suffering (ārti) whatsoever, whether from distinction (bheda), non-distinction (abheda), or transformation (vikāra), truly exists in the self (ātman).
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देहे नष्टे क्षते क्षीणे कात्मनः क्षतिरागता ।
भस्त्रायां परिदग्धायां भस्त्रापूरो न नश्यति ॥ १२ ॥
dehe naṣṭe kṣate kṣīṇe kātmanaḥ kṣatirāgatā ,
bhastrāyāṃ paridagdhāyāṃ bhastrāpūro na naśyati 12
12. dehe naṣṭe kṣate kṣīṇe kā ātmanaḥ kṣatiḥ āgatā
bhastrāyām paridagdhāyām bhastrāpūraḥ na naśyati
12. dehe naṣṭe kṣate kṣīṇe sati,
ātmanaḥ kā kṣatiḥ āgatā? bhastrāyām paridagdhāyām (satyām),
bhastrāpūraḥ na naśyati.
12. When the body is destroyed, wounded, or wasted away, what harm (kṣati) comes to the self (ātman)? When a bellows is completely burnt, the air contained within it does not perish.
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देहः पततु वोदेतु का नः क्षतिरुपस्थिता ।
को नष्टः प्रक्षते पुष्पे आमोदो व्योमसंश्रयः ॥ १३ ॥
dehaḥ patatu vodetu kā naḥ kṣatirupasthitā ,
ko naṣṭaḥ prakṣate puṣpe āmodo vyomasaṃśrayaḥ 13
13. dehaḥ patatu vā udetu kā naḥ kṣatiḥ upasthitā
kaḥ naṣṭaḥ prakṣate puṣpe āmodaḥ vyomasaṃśrayaḥ
13. dehaḥ patatu vā udetu,
naḥ kā kṣatiḥ upasthitā? puṣpe prakṣate,
kaḥ naṣṭaḥ (bhavati)? vyomasaṃśrayaḥ āmodaḥ.
13. Let the body fall or rise; what harm (kṣati) comes to us? When a flower is destroyed, who is destroyed? (Certainly not) the fragrance (āmoda), which has its abode in space.
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आपतन्तु वपुःपद्मे सुखदुःखहिमश्रियः ।
आकाशोडुयनालीनां का नः क्षतिरुपस्थिता ॥ १४ ॥
āpatantu vapuḥpadme sukhaduḥkhahimaśriyaḥ ,
ākāśoḍuyanālīnāṃ kā naḥ kṣatirupasthitā 14
14. āpatantu vapuḥpadme sukhaduḥkhahimaśriyaḥ
ākāśoḍayanālīnām kā naḥ kṣatiḥ upasthitā
14. sukhaduḥkhahimaśriyaḥ vapuḥpadme āpatantu.
ākāśoḍayanālīnām naḥ kā kṣatiḥ upasthitā?
14. Let the frost-like glories of pleasure and pain descend upon the lotus-like body. What harm (kṣati) can reach us, who are absorbed in the flight of the sky (ākāśa)?
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देहः पततु वोदेतु यातु वा गगनान्तरम् ।
तद्विलक्षणरूपस्य कासौ भवति मे क्षतिः ॥ १५ ॥
dehaḥ patatu vodetu yātu vā gaganāntaram ,
tadvilakṣaṇarūpasya kāsau bhavati me kṣatiḥ 15
15. dehaḥ patatu vā udetu yātu vā gaganāntaram
tadvilakṣaṇarūpasya kā asau bhavati me kṣatiḥ
15. dehaḥ patatu vā udetu vā gaganāntaram yātu
tadvilakṣaṇarūpasya me asau kā kṣatiḥ bhavati
15. Whether the body falls, rises, or ascends into the sky, what harm can that cause to me, whose true nature (rūpa) is distinct from it?
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यथा पयोदमरुतोर्यथा षट्पदपद्मयोः ।
तथा राघव संबन्धस्त्वच्छरीरत्वदात्मनोः ॥ १६ ॥
yathā payodamarutoryathā ṣaṭpadapadmayoḥ ,
tathā rāghava saṃbandhastvaccharīratvadātmanoḥ 16
16. yathā payodamarutoḥ yathā ṣaṭpadapadmayoḥ
tathā rāghava sambandhaḥ tvacchrīratvadātmanoḥ
16. rāghava yathā payodamarutoḥ yathā ṣaṭpadapadmayoḥ
tathā tvacchrīratvadātmanoḥ sambandhaḥ
16. Just as there is a relationship between a cloud and the wind, and between a bee and a lotus, so also, O Rāghava, is the relationship between your body and your true self (ātman).
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मनो राम शरीरं हि जगतः सकलस्य च ।
आद्या शक्तिश्चिदध्यात्मा न नश्यति कदाचन ॥ १७ ॥
mano rāma śarīraṃ hi jagataḥ sakalasya ca ,
ādyā śaktiścidadhyātmā na naśyati kadācana 17
17. manaḥ rāma śarīram hi jagataḥ sakalasya ca
ādyā śaktiḥ cidadhyātmā na naśyati kadācana
17. rāma hi ādyā cidadhyātmā śaktiḥ jagataḥ
sakalasya ca manaḥ śarīram na kadācana naśyati
17. O Rama, indeed, the primal power (śakti), the consciousness-self (cidadhyātmā), is the mind and body of the entire world, and it never perishes at any time.
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योऽसावात्मा महाप्राज्ञ न नश्यति न गच्छति ।
न नश्यति कदाचिच्च किं मुधा परितप्यसे ॥ १८ ॥
yo'sāvātmā mahāprājña na naśyati na gacchati ,
na naśyati kadācicca kiṃ mudhā paritapyase 18
18. yaḥ asau ātmā mahāprājña na naśyati na gacchati
na naśyati kadācit ca kim mudhā paritapyase
18. mahāprājña yaḥ asau ātmā na naśyati na gacchati
na ca kadācit naśyati kim mudhā paritapyase
18. O greatly wise one, that self (ātman) neither perishes nor departs. Why do you needlessly grieve, since it never perishes at any time?
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विशीर्णेऽभ्रे यथा वातः शुष्केऽब्जे षट्पदो यथा ।
यात्यनन्तपदं व्योम तथात्मा देहसंक्षये ॥ १९ ॥
viśīrṇe'bhre yathā vātaḥ śuṣke'bje ṣaṭpado yathā ,
yātyanantapadaṃ vyoma tathātmā dehasaṃkṣaye 19
19. viśīrṇe abhre yathā vātaḥ śuṣke abje ṣaṭpadaḥ yathā
yāti anantapadaṃ vyoma tathā ātmā dehasaṃkṣaye
19. yathā vātaḥ viśīrṇe abhre,
yathā ṣaṭpadaḥ śuṣke abje,
tathā dehasaṃkṣaye ātmā anantapadaṃ vyoma yāti.
19. Just as the wind moves freely through a dispersed cloud, and a bee leaves a dried lotus, so too does the individual self (ātman) merge into the boundless space (sky) upon the decay of the body.
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संसारेऽस्मिन्विहरतो मनोऽपि हि न नश्यति ।
ज्ञानाग्निना विना जन्तोरात्मनाशे तु का कथा ॥ २० ॥
saṃsāre'sminviharato mano'pi hi na naśyati ,
jñānāgninā vinā jantorātmanāśe tu kā kathā 20
20. saṃsāre asmin viharataḥ manaḥ api hi na naśyati
jñānāgninā vinā jantoḥ ātmanāśe tu kā kathā
20. asmin saṃsāre viharataḥ manaḥ api hi na naśyati.
jñānāgninā vinā,
jantoḥ ātmanāśe tu kā kathā?
20. In this cycle of transmigration (saṃsāra), even the mind of one who wanders does not perish. If this is so, then what can be said about the destruction of the individual self (ātman) for a living being without the fire of true knowledge? (It does not perish).
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यः कुण्डवदरन्यायो यो घटाकाशयोः क्रमः ।
स्थितिर्देहात्मनोः सैव सविनाशाविनाशयोः ॥ २१ ॥
yaḥ kuṇḍavadaranyāyo yo ghaṭākāśayoḥ kramaḥ ,
sthitirdehātmanoḥ saiva savināśāvināśayoḥ 21
21. yaḥ kuṇḍavadaranyāyaḥ yaḥ ghaṭākāśayoḥ kramaḥ
sthitiḥ dehātmanoḥ sā eva savināśa avināśayoḥ
21. yaḥ kuṇḍavadaranyāyaḥ,
yaḥ ghaṭākāśayoḥ kramaḥ,
sā eva sthitiḥ savināśa avināśayoḥ dehātmanoḥ (asti).
21. The same principle that applies to the analogy of the berry within a pot (kuṇḍavadaranyāya) and to the relationship between a pot and the space (ākāśa) it contains (ghaṭākāśa), that very same condition exists between the body and the individual self (ātman), representing the destructible and the indestructible respectively.
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बदरं हस्तमायाति यथा स्फुटति कुण्डके ।
आत्मा गगनमायाति तथा चलति देहके ॥ २२ ॥
badaraṃ hastamāyāti yathā sphuṭati kuṇḍake ,
ātmā gaganamāyāti tathā calati dehake 22
22. badaraṃ hastam āyāti yathā sphuṭati kuṇḍake
ātmā gaganam āyāti tathā calati dehake
22. yathā badaraṃ hastam āyāti (ca) kuṇḍake sphuṭati,
tathā dehake calati (sati) ātmā gaganam āyāti.
22. Just as a berry (badara) becomes accessible (comes to hand) and is released (bursts forth) from a vessel (kuṇḍa), so too does the individual self (ātman) merge into the vast space (sky) when the body (deha) departs.
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कुम्भे गच्छत्यकुम्भत्वं कुम्भाकाशो यथाम्बरे ।
तिष्ठत्येवमयं क्षीणे देहे देही निरामयः ॥ २३ ॥
kumbhe gacchatyakumbhatvaṃ kumbhākāśo yathāmbare ,
tiṣṭhatyevamayaṃ kṣīṇe dehe dehī nirāmayaḥ 23
23. kumbhe gacchati akumbhatvam kumbhākāśaḥ yathā
ambare tiṣṭhati evam ayam kṣīṇe dehe dehī nirāmayaḥ
23. yathā kumbhākāśaḥ kumbhe akumbhatvam gacchati (tathā) ambare tiṣṭhati,
evam ayam dehī kṣīṇe dehe nirāmayaḥ tiṣṭhati.
23. Just as the space within a pot attains the state of non-pot-ness (i.e., becomes one with the vast sky) when the pot is destroyed, so too this embodied being (dehin) remains unharmed when the body decays.
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मनोदेहो हि जन्तूनां देशकालतिरोहितः ।
मुहुर्मृतिपटाच्छन्नः शठे किं परिदेवना ॥ २४ ॥
manodeho hi jantūnāṃ deśakālatirohitaḥ ,
muhurmṛtipaṭācchannaḥ śaṭhe kiṃ paridevanā 24
24. manodehaḥ hi jantūnām deśakālatirohitaḥ
muhuḥ mṛtipaṭācchannaḥ śaṭhe kim paridevanā
24. hi jantūnām manodehaḥ deśakālatirohitaḥ muhuḥ mṛtipaṭācchannaḥ (asti).
śaṭhe kim paridevanā?
24. Indeed, the subtle body (manodeha) of living beings is veiled by space and time and repeatedly covered by the shroud of death. O deluded one, what is the point of lamentation?
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देशकालतिरोधाने मूढोऽपि मरणे नरः ।
किं बिभेति महाबाहो नेह पश्यति कश्चन ॥ २५ ॥
deśakālatirodhāne mūḍho'pi maraṇe naraḥ ,
kiṃ bibheti mahābāho neha paśyati kaścana 25
25. deśakālatirodhāne mūḍhaḥ api maraṇe naraḥ
kim bibheti mahābāho na iha paśyati kaścana
25. mahābāho,
deśakālatirodhāne (sati) mūḍhaḥ api naraḥ maraṇe kim bibheti? na iha kaścana paśyati.
25. O mighty-armed one, why does even a deluded person fear death, given the concealment by space and time? For no one perceives anything (beyond) here.
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अतस्त्वं वासनां राम मिथ्यैवाहमिति स्थिताम् ।
त्यज पक्षीश्वरो व्योमगमनोत्क इवाण्डकम् ॥ २६ ॥
atastvaṃ vāsanāṃ rāma mithyaivāhamiti sthitām ,
tyaja pakṣīśvaro vyomagamanotka ivāṇḍakam 26
26. ataḥ tvam vāsanām rāma mithyā eva aham iti sthitām
tyaja pakṣīśvaraḥ vyomagamanautkaḥ iva aṇḍakam
26. ataḥ rāma,
tvam mithyā eva aham iti sthitām vāsanām tyaja,
yathā vyomagamanautkaḥ pakṣīśvaraḥ aṇḍakam iva (tyajati).
26. Therefore, O Rama, relinquish the latent impression (vāsanā) which stands as 'I am merely this false (ego/body),' just as the king of birds (pakṣīśvara), eager for flight in the sky, abandons its egg.
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एषा हि मानसी शक्तिरिष्टानिष्टनिबन्धनी ।
अनयैव मुधा भ्रान्त्या स्वप्नवत्परिकल्पना ॥ २७ ॥
eṣā hi mānasī śaktiriṣṭāniṣṭanibandhanī ,
anayaiva mudhā bhrāntyā svapnavatparikalpanā 27
27. eṣā hi mānasī śaktiḥ iṣṭāniṣṭanibandhanī
anayā eva mudhā bhrāntyā svapnavat parikalpanā
27. eṣā mānasī śaktiḥ iṣṭāniṣṭanibandhanī hi
anayā mudhā bhrāntyā eva svapnavat parikalpanā
27. Indeed, this is the mental power (śakti) that binds one to desirable and undesirable experiences. Through this very vain delusion (bhrānti), the world is conceptualized as if in a dream.
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अविद्यैषा दुरन्तैषा दुःखायैषा विवर्धते ।
 अपरिज्ञायमानैषा तनोतीदमसन्मयम् ॥ २८ ॥
avidyaiṣā durantaiṣā duḥkhāyaiṣā vivardhate ,
 aparijñāyamānaiṣā tanotīdamasanmayam 28
28. avidyā eṣā durantā eṣā duḥkhāya eṣā vivardhate
aparijñāyamānā eṣā tanoti idam asanmayam
28. eṣā avidyā eṣā durantā eṣā duḥkhāya vivardhate
aparijñāyamānā eṣā idam asanmayam tanoti
28. This is nescience (avidyā); it is without end and grows only to cause suffering. Not being properly understood (aparijñāyamānā), it expands this world of unreality.
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एषा तुच्छवदाकाशं तुषारमलिनं यथा ।
परिपश्यति विभ्रान्ता स्वरूपस्य स्वभावतः ॥ २९ ॥
eṣā tucchavadākāśaṃ tuṣāramalinaṃ yathā ,
paripaśyati vibhrāntā svarūpasya svabhāvataḥ 29
29. eṣā tucchavat ākāśam tuṣāramalinam yathā
paripaśyati vibhrāntā svarūpasya svabhāvataḥ
29. eṣā vibhrāntā svarūpasya svabhāvataḥ ākāśam
tuṣāramalinam yathā tucchavat paripaśyati
29. This (nescience), deluded (vibhrāntā), perceives the intrinsic nature (svabhāva) of reality (svarūpa) as empty, just as the sky appears sullied by frost.
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असदेवेदमारम्भमन्थरं सदिवोत्थितम् ।
 कल्पितं जगदाभोगि दीर्घस्वप्न इवैतया ॥ ३० ॥
asadevedamārambhamantharaṃ sadivotthitam ,
 kalpitaṃ jagadābhogi dīrghasvapna ivaitayā 30
30. asat eva idam ārambhamantharam sat iva utthitam
kalpitam jagat ābhogi dīrghasvapnaḥ iva etayā
30. etayā dīrghasvapnaḥ iva,
idam asat eva ārambhamantharam sat iva utthitam,
ābhogi jagat kalpitam
30. This (world), though essentially non-existent (asat), begins sluggishly and then arises as if real. This expansive world (jagat) is merely imagined by this (nescience), like a long dream.
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भावनामात्र एवास्याः स्वरूपं कर्तृतां गतम् ।
जगन्नामाविलं चक्षुर्व्योम्नि बिम्बरुचामिव ॥ ३१ ॥
bhāvanāmātra evāsyāḥ svarūpaṃ kartṛtāṃ gatam ,
jagannāmāvilaṃ cakṣurvyomni bimbarucāmiva 31
31. bhāvanāmātre eva asyāḥ svarūpam kartṛtām gatam
jagat-nāma-āvilam cakṣuḥ vyomni bimbarucām iva
31. asyāḥ svarūpam bhāvanāmātre eva kartṛtām gatam
jagat-nāma-āvilam cakṣuḥ vyomni bimbarucām iva
31. Her intrinsic nature (svarūpa) assumes agency (kartṛtā) merely through her thought-form (bhāvanā), just as the eye, clouded by the names of the world (jagat), perceives the gleam of reflections in the sky.
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लयमस्याः स्वरूपं त्वं नय राम विचारणात् ।
यथा हिमशिलायास्तु तपनाद्दिवसाधिपः ॥ ३२ ॥
layamasyāḥ svarūpaṃ tvaṃ naya rāma vicāraṇāt ,
yathā himaśilāyāstu tapanāddivasādhipaḥ 32
32. layam asyāḥ svarūpam tvam naya rāma vicāraṇāt
yathā himaśilāyāḥ tu tapanāt divasādhipaḥ
32. rāma tvam asyāḥ svarūpam vicāraṇāt layam
naya yathā divasādhipaḥ tapanāt himaśilāyāḥ
32. Rama, lead her intrinsic nature (svarūpa) to dissolution through inquiry (vicāraṇā), just as the lord of the day (divasādhipa), the sun, melts an ice-slab (himaśilā) by its heat (tapana).
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हिमाभावार्थिनोऽर्कस्य स्वोदयेनेप्सितं यथा ।
सिद्ध्यत्येवं विचारेण मनोनाशार्थिनोऽर्थितम् ॥ ३३ ॥
himābhāvārthino'rkasya svodayenepsitaṃ yathā ,
siddhyatyevaṃ vicāreṇa manonāśārthino'rthitam 33
33. hima-abhāva-arthinaḥ arkasya sva-udayena īpsitam yathā
sidhyati evam vicāreṇa manaḥ-nāśa-arthinaḥ arthitam
33. yathā hima-abhāva-arthinaḥ arkasya sva-udayena īpsitam
sidhyati evam manaḥ-nāśa-arthinaḥ arthitam vicāreṇa sidhyati
33. Just as the desired object (īpsitam) of the sun (arka), which seeks the absence of ice (himābhāva), is achieved by its own rising (svodayena), so too is the desired object (arthitam) of one who seeks the destruction of the mind (manonāśārthin) fulfilled by inquiry (vicāreṇa).
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अविद्याऽसंप्रबुद्धा हि विततानर्थदुर्गमा ।
नानेन्द्रजालकलनां शम्बरो हेम वर्षति ॥ ३४ ॥
avidyā'saṃprabuddhā hi vitatānarthadurgamā ,
nānendrajālakalanāṃ śambaro hema varṣati 34
34. avidyā asamprabuddhā hi vitatā anartha-durgamā
na indrajāla-kalanām śambaraḥ hema varṣati
34. asamprabuddhā avidyā hi anartha-durgamā vitatā
śambaraḥ indrajāla-kalanām hema na varṣati
34. Indeed, unawakened nescience (avidyā) spreads out misfortunes (anartha) that are difficult to overcome, just as the magician Śambara does not truly shower gold, but it is merely an illusory display (indrajālakalanā).
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स्वविनाशक्रियां चैतां मन एव करोत्यलम् ।
मनो ह्यात्मवधं नाम नाटकं परिनृत्यति ॥ ३५ ॥
svavināśakriyāṃ caitāṃ mana eva karotyalam ,
mano hyātmavadhaṃ nāma nāṭakaṃ parinṛtyati 35
35. svavināśakriyām ca etām manaḥ eva karoti alam
manaḥ hi ātma-vadham nāma nāṭakam parinṛtyati
35. manaḥ eva etām svavināśakriyām alam karoti hi
manaḥ ātma-vadham nāma nāṭakam parinṛtyati
35. The mind alone sufficiently performs this act of self-destruction. Indeed, the mind fully enacts the drama named "self-slaughter (ātma-vadha)."
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आत्मानमीक्षते चेतः स्वविनाशाय केवलम् ।
नहि जानाति दुर्बुद्धिर्विनाशं प्रत्युपस्थितम् ॥ ३६ ॥
ātmānamīkṣate cetaḥ svavināśāya kevalam ,
nahi jānāti durbuddhirvināśaṃ pratyupasthitam 36
36. ātmānam īkṣate cetaḥ svavināśāya kevalam na
hi jānāti durbuddhiḥ vināśam prati-upasthitam
36. cetaḥ kevalam svavināśāya ātmānam īkṣate hi
durbuddhiḥ prati-upasthitam vināśam na jānāti
36. The mind (cetas) perceives itself only for its own destruction. Indeed, the foolish intellect (durbuddhi) does not know the destruction that is close at hand.
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स्वयं संकल्पमात्रेण स्वविनाशदृशामिदम् ।
मनः संसाधयत्याशु क्लेशो नात्रोपयुज्यते ॥ ३७ ॥
svayaṃ saṃkalpamātreṇa svavināśadṛśāmidam ,
manaḥ saṃsādhayatyāśu kleśo nātropayujyate 37
37. svayam saṅkalpa-mātreṇa svavināśa-dṛśām idam
manaḥ saṃsādhayati āśu kleśaḥ na atra upayujyate
37. manaḥ svayam saṅkalpa-mātreṇa idam svavināśa-dṛśām
āśu saṃsādhayati atra kleśaḥ na upayujyate
37. The mind itself, merely through its own intention (saṅkalpa), quickly brings about this manifestation of self-destruction. No effort (kleśa) is needed for this.
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स्वसंकल्पविकल्पांशं विवेकोपहितं मनः ।
संत्यज्य रूपमाभोगि करोत्यात्मावबोधनम् ॥ ३८ ॥
svasaṃkalpavikalpāṃśaṃ vivekopahitaṃ manaḥ ,
saṃtyajya rūpamābhogi karotyātmāvabodhanam 38
38. sva-saṅkalpa-vikalpa-aṃśam viveka-upahitam manaḥ
saṃtyajya rūpam ābhogi karoti ātma-avabodhanam
38. manaḥ viveka-upahitam sva-saṅkalpa-vikalpa-aṃśam
saṃtyajya ābhogi rūpam ātma-avabodhanam karoti
38. The mind, completely abandoning those aspects of its intentions (saṅkalpa) and waverings (vikalpa) that are imbued with discrimination, assumes an expansive nature and achieves self-realization (ātman-avabodhana).
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महोदयो मनोनाशो महोच्छेदस्य तूदयः ।
मनोनाशे प्रयत्नं त्वं कुरु मा मनसो जवे ॥ ३९ ॥
mahodayo manonāśo mahocchedasya tūdayaḥ ,
manonāśe prayatnaṃ tvaṃ kuru mā manaso jave 39
39. mahodayaḥ manonāśaḥ mahocchedasya tu udayaḥ
manonāśe prayatnam tvam kuru mā manasaḥ jave
39. manonāśaḥ mahodayaḥ,
tu manasaḥ udayaḥ mahocchedasya (hetuḥ).
tvam manonāśe prayatnam kuru,
manasaḥ jave mā (praviśa).
39. The destruction of the mind (manonāśa) is a great rise, and conversely, the rise of the mind (its activity) leads to great ruin. Therefore, you should strive for the destruction of the mind (manonāśa); do not yield to its impulses.
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अविरलसुखदुःखवृक्षखण्डे विषमकृतान्तमहोरगे वनेऽस्मिन् ।
प्रभुरिदमखिले विवेकहीनं सुभग मनो महदापदेकहेतुः ॥ ४० ॥
aviralasukhaduḥkhavṛkṣakhaṇḍe viṣamakṛtāntamahorage vane'smin ,
prabhuridamakhile vivekahīnaṃ subhaga mano mahadāpadekahetuḥ 40
40. aviralasukhaduḥkhavṛkṣakhaṇḍe
viṣamakṛtāntamahorage vane asmin
prabhuḥ idam akhile vivekahīnam
subhaga manaḥ mahādāpadekhetuḥ
40. subhaga,
asmin vane (yaḥ) aviralasukhaduḥkhavṛkṣakhaṇḍe viṣamakṛtāntamahorage (vartate),
akhile idam manaḥ vivekahīnam (sat) mahādāpadekhetuḥ prabhuḥ (bhavati).
40. O fortunate one, in this forest of life, dense with trees of joys and sorrows, and inhabited by the formidable great serpents of fate (kṛtānta), this mind (manas), which lacks discrimination, is the sole cause of great calamity for all.
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इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ४१ ॥
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 41
41. iti uktavati atha munau divasaḥ jagāma
sāyantanāya vidhaye astaminaḥ jagāma
snātum sabhā kṛtanamaskaraṇā jagāma
śyāmākṣaye ravikaraiḥ ca saha ājagāma
41. atha munau iti uktavati (sati),
divasaḥ jagāma.
astaminaḥ sāyantanāya vidhaye jagāma.
kṛtanamaskaraṇā sabhā snātum jagāma.
ca śyāmākṣaye saha ravikaraiḥ ājagāma.
41. When the sage (muni) had thus spoken, the day passed, and the sun went to its setting for the evening ritual. The assembly, having offered salutations, went to bathe. And with the end of darkness, [the sage] reappeared with the sun's rays [of the new day].
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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 (current chapter) Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216