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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-22

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श्रीदेव्युवाच ।
यथा स्वप्नपरिज्ञानात्स्वप्नदेहो न वास्तवः ।
अनुभूतोऽप्ययं तद्वद्वासनातानवादसन् ॥ १ ॥
śrīdevyuvāca ,
yathā svapnaparijñānātsvapnadeho na vāstavaḥ ,
anubhūto'pyayaṃ tadvadvāsanātānavādasan 1
1. śrīdevī uvāca yathā svapnaparjñānāt svapnadehaḥ na
vāstavaḥ anubhūtaḥ api ayam tadvat vāsanātānavāt asat
1. śrīdevī uvāca yathā svapnaparjñānāt svapnadehaḥ na
vāstavaḥ tadvat ayam anubhūtaḥ api vāsanātānavāt asat
1. The Goddess said: Just as the dream body is not real due to the understanding of a dream, similarly, this (waking) body, though experienced, is unreal due to the attenuation of mental impressions (vāsanā).
यथा स्वप्नपरिज्ञानात्स्वप्नदेहः प्रशाम्यति ।
वासनातानवात्तद्वज्जाग्रद्देहोऽपि शाम्यति ॥ २ ॥
yathā svapnaparijñānātsvapnadehaḥ praśāmyati ,
vāsanātānavāttadvajjāgraddeho'pi śāmyati 2
2. yathā svapnaparjñānāt svapnadehaḥ praśāmyati
vāsanātānavāt tadvat jāgraddehaḥ api śāmyati
2. yathā svapnaparjñānāt svapnadehaḥ praśāmyati
tadvat vāsanātānavāt jāgraddehaḥ api śāmyati
2. Just as the dream body subsides due to the understanding of a dream, similarly, the waking body also subsides due to the attenuation of mental impressions (vāsanā).
स्वप्नसंकल्पदेहान्ते देहोऽयं चेत्यते यथा ।
तथा जाग्रद्भावनान्ते उदेत्येवातिवाहिकः ॥ ३ ॥
svapnasaṃkalpadehānte deho'yaṃ cetyate yathā ,
tathā jāgradbhāvanānte udetyevātivāhikaḥ 3
3. svapnasaṅkalpadehaante dehaḥ ayam cetyate yathā
tathā jāgradbhāvanāante udeti eva ativāhikaḥ
3. yathā svapnasaṅkalpadehaante ayam dehaḥ cetyate
tathā jāgradbhāvanāante ativāhikaḥ udeti eva
3. Just as this body is perceived at the end of the dream-created body, similarly, a subtle, transitional body (ativāhika) arises at the end of the mental impressions (bhāvanā) of the waking state.
स्वप्ने निर्वासनाबीजे यथोदेति सुषुप्तता ।
जाग्रत्यवासनाबीजे तथोदेति विमुक्तता ॥ ४ ॥
svapne nirvāsanābīje yathodeti suṣuptatā ,
jāgratyavāsanābīje tathodeti vimuktatā 4
4. svapne nir_vāsanābīje yathā udeti suṣuptatā
jāgrati avāsanābīje tathā udeti vimuktatā
4. yathā nir_vāsanābīje svapne suṣuptatā udeti
tathā avāsanābīje jāgrati vimuktatā udeti
4. Just as the state of deep sleep (suṣupti) arises in a dream where the seed of latent impressions (vāsanā) is absent, similarly, in the waking state, when the seed of latent impressions is absent, liberation (mokṣa) arises.
येयं तु जीवन्मुक्तानां वासना सा न वासना ।
शुद्धसत्त्वाभिधानं तत्सत्तासामान्यमुच्यते ॥ ५ ॥
yeyaṃ tu jīvanmuktānāṃ vāsanā sā na vāsanā ,
śuddhasattvābhidhānaṃ tatsattāsāmānyamucyate 5
5. yā iyam tu jīvanmuktānām vāsanā sā na vāsanā
śuddhasattvā_abhidhānam tat sattāsāmānyam ucyate
5. tu yā iyam jīvanmuktānām vāsanā,
sā na vāsanā tat śuddhasattvā_abhidhānam sattāsāmānyam ucyate
5. But this latent impression (vāsanā) that belongs to those who are liberated while living (jīvanmukta) is not a true latent impression. That is referred to as the universal principle of existence, designated as "pure sattva."
या सुप्तवासना निद्रा सा सुषुप्तिरिति स्मृता ।
यत्सुप्तवासनं जाग्रद्धनोऽसौ मोह उच्यते ॥ ६ ॥
yā suptavāsanā nidrā sā suṣuptiriti smṛtā ,
yatsuptavāsanaṃ jāgraddhano'sau moha ucyate 6
6. yā suptavāsanā nidrā sā suṣuptiḥ iti smṛtā yat
suptavāsanam jāgrat ghanaḥ asau mohaḥ ucyate
6. yā suptavāsanā nidrā,
sā suṣuptiḥ iti smṛtā yat suptavāsanam jāgrat,
asau ghanaḥ mohaḥ ucyate
6. That sleep in which latent impressions (vāsanā) are dormant is remembered as deep sleep (suṣupti). And that waking state which is characterized by dormant latent impressions is called dense delusion (moha).
प्रक्षीणवासना निद्रा तुर्यशब्देन कथ्यते ।
जाग्रत्यपि भवत्येव विदिते परमे पदे ॥ ७ ॥
prakṣīṇavāsanā nidrā turyaśabdena kathyate ,
jāgratyapi bhavatyeva vidite parame pade 7
7. prakṣīṇavāsanā nidrā turya_śabdena kathyate
jāgrati api bhavati eva vidite parame pade
7. prakṣīṇavāsanā nidrā turya_śabdena kathyate parame pade vidite,
jāgrati api eva bhavati
7. Sleep in which the latent impressions (vāsanā) are entirely exhausted is called by the term *turya*. When the supreme state (pada) is known, this state of exhaustion of latent impressions certainly occurs even in the waking state.
प्रक्षीणवासना येह जीवतां जीवनस्थितिः ।
अमुक्तैरपरिज्ञाता सा जीवन्मुक्ततोच्यते ॥ ८ ॥
prakṣīṇavāsanā yeha jīvatāṃ jīvanasthitiḥ ,
amuktairaparijñātā sā jīvanmuktatocyate 8
8. prakṣīṇavāsanā ye iha jīvatām jīvanasthitiḥ
amuktaiḥ aparijñātā sā jīvanmuktatā ucyate
8. iha ye prakṣīṇavāsanāḥ jīvatām jīvanasthitiḥ
amuktaiḥ aparijñātā sā jīvanmuktatā ucyate
8. The state of life here for those whose latent impressions (vāsanā) are completely exhausted, which remains unrecognized by the unliberated, is termed liberation while living (jīvanmukti).
शुद्धसत्त्वानुपतितं चेतः प्रतनुवासनम् ।
आतिवाहिकतामेति हिमं तापादिवाम्बुताम् ॥ ९ ॥
śuddhasattvānupatitaṃ cetaḥ pratanuvāsanam ,
ātivāhikatāmeti himaṃ tāpādivāmbutām 9
9. śuddhasattvānupatitam cetaḥ pratanuvāsanam
ātivāhikatām eti himam tāpāt iva ambutām
9. pratanuvāsanam śuddhasattvānupatitam cetaḥ,
himam tāpāt ambutām iva,
ātivāhikatām eti
9. The mind (cetaḥ), with its latent impressions (vāsanā) attenuated and having settled into pure sattva, attains a subtle, transcendent state (ātivāhikatā), just as ice turns into water due to heat.
आतिवाहिकतां यातं बुद्धं चित्तान्तरैर्मनः ।
सर्गजन्मान्तरगतैः सिद्धैर्मिलति नेतरत् ॥ १० ॥
ātivāhikatāṃ yātaṃ buddhaṃ cittāntarairmanaḥ ,
sargajanmāntaragataiḥ siddhairmilati netarat 10
10. ātivāhikatām yātam buddham cittāntaraiḥ manaḥ
sargajanmāntaragataih siddhaiḥ milati na itarat
10. ātivāhikatām yātam buddham manaḥ,
sargajanmāntaragataih cittāntaraiḥ siddhaiḥ milati,
itarat na
10. The mind (manaḥ) that has attained a subtle, transcendent state (ātivāhikatā) and is recognized by other consciousnesses – specifically, by perfected beings (siddha) who have traversed other creations and births – unites with them; no other mind can.
यदा तेऽयमहंभावः स्वभ्यासाच्छान्तिमेष्यति ।
तदोदेष्यति ते स्फारादृश्यान्ता बोधता स्वयम् ॥ ११ ॥
yadā te'yamahaṃbhāvaḥ svabhyāsācchāntimeṣyati ,
tadodeṣyati te sphārādṛśyāntā bodhatā svayam 11
11. yadā te ayam ahaṃbhāvaḥ svabhyāsāt śāntim eṣyati
tadā udeṣyati te sphārāt dṛśyāntā bodhatā svayam
11. yadā te ayam ahaṃbhāvaḥ svabhyāsāt śāntim eṣyati,
tadā te sphārāt dṛśyāntā bodhatā svayam udeṣyati
11. When this ego (ahaṅkāra) of yours achieves cessation (śānti) through self-practice, then for you, an awareness (bodhatā) which marks the end of all perceivable objects, will arise spontaneously and abundantly.
आतिवाहिकताज्ञानं स्थितिमेष्यति शाश्वतीम् ।
यदा तदा ह्यसंकल्पाँल्लोकान्द्रक्ष्यसि पावनान् ॥ १२ ॥
ātivāhikatājñānaṃ sthitimeṣyati śāśvatīm ,
yadā tadā hyasaṃkalpāṃllokāndrakṣyasi pāvanān 12
12. ātivāhikatājñānam sthitim eṣyati śāśvatīm yadā
tadā hi asaṅkalpān lokān drakṣyasi pāvanān
12. yadā ātivāhikatājñānam śāśvatīm sthitim eṣyati
tadā hi asaṅkalpān pāvanān lokān drakṣyasi
12. When this knowledge of the subtle transmigratory body becomes eternally established, then you will indeed perceive pure worlds free from conceptualization.
वासनातानवे तस्मात्कुरु यत्नमनिन्दिते ।
तस्मिन्प्रौढिमुपायाते जीवन्मुक्ता भविष्यसि ॥ १३ ॥
vāsanātānave tasmātkuru yatnamanindite ,
tasminprauḍhimupāyāte jīvanmuktā bhaviṣyasi 13
13. tasmāt kuru yatnam anindite vāsanātānave
tasmin prauḍhim upāyāte jīvanmuktā bhaviṣyasi
13. tasmāt anindite vāsanātānave yatnam kuru.
tasmin prauḍhim upāyāte jīvanmuktā bhaviṣyasi
13. Therefore, O blameless one, make an effort towards the attenuation of latent impressions (vāsanā). When that (attenuation) attains its full maturity, you will become one who is liberated while living (jīvanmukta).
यावन्न पूरितस्त्वेष शीतलो बोधचन्द्रमाः ।
तावद्देहमवस्थाप्य लोकान्तरमवेक्ष्यताम् ॥ १४ ॥
yāvanna pūritastveṣa śītalo bodhacandramāḥ ,
tāvaddehamavasthāpya lokāntaramavekṣyatām 14
14. yāvat na pūritaḥ tu eṣa śītalaḥ bodhacandramāḥ
tāvat deham avasthāpya lokāntaram avekṣyatām
14. yāvat eṣa śītalaḥ bodhacandramāḥ na pūritaḥ
tāvat deham avasthāpya lokāntaram avekṣyatām
14. As long as this cool moon of awakening (bodha) has not fully manifested, until then, one should stabilize the body and explore other realms.
मांसदेहो मांसदेहेनैव संश्लेषमेष्यति ।
नतु चित्तशरीरेण व्यवहारेषु कर्मसु ॥ १५ ॥
māṃsadeho māṃsadehenaiva saṃśleṣameṣyati ,
natu cittaśarīreṇa vyavahāreṣu karmasu 15
15. māṃsadehaḥ māṃsadehena eva saṃśleṣam eṣyati
na tu cittaśarīreṇa vyavahāreṣu karmasu
15. māṃsadehaḥ māṃsadehena eva saṃśleṣam eṣyati,
na tu cittaśarīreṇa vyavahāreṣu karmasu
15. The physical body (māṃsadeha) will indeed interact only with another physical body. But the mind-body (cittaśarīra) does not engage in worldly activities (vyavahāra) or actions (karma) in the same manner.
यथानुभव मे वैतद्यथास्थितमुदाहृतम् ।
आबालसिद्धसंसिद्धं न नाम वरशापवत् ॥ १६ ॥
yathānubhava me vaitadyathāsthitamudāhṛtam ,
ābālasiddhasaṃsiddhaṃ na nāma varaśāpavat 16
16. yathā anubhava me vai etat yathāsthitam udāhṛtam
ābālasiddhasaṃsiddham na nāma varaśāpavat
16. etat vai me yathā anubhava yathāsthitam udāhṛtam.
ābālasiddhasaṃsiddham na nāma varaśāpavat
16. Indeed, this (truth) has been declared by me just as it is, according to my experience. It is firmly established and understood even by children, and it is not, truly, dependent on boons or curses.
अवबोधघनाभ्यासाद्देहस्यास्यैव जायते ।
संसारवासनाकार्श्ये नूनं चित्तशरीरता ॥ १७ ॥
avabodhaghanābhyāsāddehasyāsyaiva jāyate ,
saṃsāravāsanākārśye nūnaṃ cittaśarīratā 17
17. avabodhaghanābhyāsāt dehasya asya eva jāyate
saṃsāravāsanākārṣye nūnam cittaśarīratā
17. nūnam avabodhaghanābhyāsāt asya eva dehasya
saṃsāravāsanākārṣye cittaśarīratā jāyate
17. Indeed, from the intense practice of understanding, there certainly arises in this very body a consciousness-body (citta-śarīratā) as the latent impressions (vāsanā) of worldly existence (saṃsāra) attenuate.
उदेष्यन्ती च सैवात्र केनचिन्नोपलक्ष्यते ।
केवलं तु जनैर्देहो म्रियमाणोऽवलोक्यते ॥ १८ ॥
udeṣyantī ca saivātra kenacinnopalakṣyate ,
kevalaṃ tu janairdeho mriyamāṇo'valokyate 18
18. udeṣyantī ca sā eva atra kenacit na upalakṣyate
kevalam tu janaiḥ dehaḥ mriyamāṇaḥ avalokyate
18. ca sā eva udeṣyantī atra kenacit na upalakṣyate.
tu kevalam janaiḥ mriyamāṇaḥ dehaḥ avalokyate
18. And that very state (of consciousness-body), though about to manifest here, is not perceived by anyone. People, however, merely observe the body as it dies.
देहस्त्वयं न म्रियते न च जीवति किंच ते ।
के किल स्वप्नसंकल्पभ्रान्तौ मरणजीविते ॥ १९ ॥
dehastvayaṃ na mriyate na ca jīvati kiṃca te ,
ke kila svapnasaṃkalpabhrāntau maraṇajīvite 19
19. dehaḥ tu ayam na mriyate na ca jīvati kim ca
te ke kila svapnasaṅkalpabhrāntau maraṇajīvite
19. ayam dehaḥ tu na mriyate ca na jīvati.
kim ca te maraṇajīvite ke kila svapnasaṅkalpabhrāntau
19. But this body neither dies nor lives. And what, indeed, are these concepts of death and life (maraṇa-jīvite) to you? They are merely illusions within dream-like conceptualization.
जीवितं मरणं चैव संकल्पपुरुषे यथा ।
असत्यमेव भात्येव तस्मिन्पुत्रि शरीरके ॥ २० ॥
jīvitaṃ maraṇaṃ caiva saṃkalpapuruṣe yathā ,
asatyameva bhātyeva tasminputri śarīrake 20
20. jīvitam maraṇam ca eva saṅkalpapuruṣe yathā
asatyam eva bhāti eva tasmin putri śarīrake
20. putri yathā saṅkalpapuruṣe jīvitam maraṇam ca eva asatyam eva bhāti eva,
tasmin śarīrake
20. O daughter, just as life and death appear unreal in a being that exists merely as a mental conception (saṅkalpa-puruṣa), so too do they appear unreal in that (physical) body.
लीलोवाच ।
तदेतदुपदिष्टं मे ज्ञानं देवि त्वयाऽमलम् ।
यस्मिञ्श्रुतिगते शान्तिमेति दृश्यविषूचिका ॥ २१ ॥
līlovāca ,
tadetadupadiṣṭaṃ me jñānaṃ devi tvayā'malam ,
yasmiñśrutigate śāntimeti dṛśyaviṣūcikā 21
21. līlā uvāca tat etat upadiṣṭam me jñānam devi tvayā
amalam yasmin śrutigate śāntim eti dṛśyaviṣūcikā
21. līlā uvāca devi tvayā me tat etat amalam jñānam upadiṣṭam,
yasmin śrutigate dṛśyaviṣūcikā śāntim eti
21. Līlā said: O goddess, this pure knowledge (jñāna) has been imparted to me by you. When this (knowledge) is heard, the confusion caused by the visible world (dṛśya) achieves tranquility.
अत्रोपकुरु मे ब्रूहि कोऽभ्यासः कीदृशोऽथवा ।
स कथं पोषमायाति पुष्टे तस्मिंश्च किं भवेत् ॥ २२ ॥
atropakuru me brūhi ko'bhyāsaḥ kīdṛśo'thavā ,
sa kathaṃ poṣamāyāti puṣṭe tasmiṃśca kiṃ bhavet 22
22. atra upakuru me brūhi kaḥ abhyāsaḥ kīdṛśaḥ athavā
saḥ katham poṣam āyāti puṣṭe tasmin ca kim bhavet
22. atra me upakuru,
brūhi kaḥ abhyāsaḥ,
athavā kīdṛśaḥ (saḥ),
saḥ katham poṣam āyāti,
ca tasmin puṣṭe kim bhavet
22. Please enlighten me regarding this. Tell me, what kind of spiritual practice (abhyāsa) is this? How does it attain nourishment? And what happens when that (practice) becomes fully developed?
श्रीदेव्युवाच ।
यद्येन क्रियते किंचिद्येन येन यदा यदा ।
विनाभ्यासेन तन्नेह सिद्धिमेति कदाचन ॥ २३ ॥
śrīdevyuvāca ,
yadyena kriyate kiṃcidyena yena yadā yadā ,
vinābhyāsena tanneha siddhimeti kadācana 23
23. śrīdevī uvāca yat yena kriyate kiṃcit yena yena yadā
yadā vinā abhyāsena tat na iha siddhim eti kadācana
23. śrīdevī uvāca: yat kiṃcit yena yena yadā yadā kriyate,
tat iha vinā abhyāsena kadācana siddhim na eti
23. The venerable goddess said: Whatever is done by anyone, by whatever means, and at any time, that will never attain success (siddhi) in this world without persistent practice (abhyāsa).
तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् ।
एतदेकपरत्वं च तदभ्यासं विदुर्बुधाः ॥ २४ ॥
taccintanaṃ tatkathanamanyonyaṃ tatprabodhanam ,
etadekaparatvaṃ ca tadabhyāsaṃ vidurbudhāḥ 24
24. tat cintanam tat kathanam anyonyam tat prabodhanam
etat eka-paratvam ca tat abhyāsam viduḥ budhāḥ
24. budhāḥ tat cintanam tat kathanam anyonyam tat
prabodhanam ca etat eka-paratvam tat abhyāsam viduḥ
24. The wise (budha) understand that this mutual contemplation of That (brahman), speaking of That, enlightening each other about That, and being exclusively devoted to this, constitutes the true practice (abhyāsa) of That.
ये विरक्ता महात्मानो भोगभावनतानवम् ।
भावयन्त्यभवायान्तर्भव्या भुवि जयन्ति ते ॥ २५ ॥
ye viraktā mahātmāno bhogabhāvanatānavam ,
bhāvayantyabhavāyāntarbhavyā bhuvi jayanti te 25
25. ye viraktāḥ mahātmānaḥ bhogabhāvanātānavam
bhāvayanti abhavāya antar bhavyāḥ bhuvi jayanti te
25. ye viraktāḥ mahātmānaḥ abhavāya bhogabhāvanātānavam
antar bhavyāḥ bhāvayanti te bhuvi jayanti
25. Those great souls (mahātmā) who are dispassionate, contemplating the insignificance of worldly enjoyments (bhoga) for the sake of non-rebirth, those excellent ones within are victorious on earth.
उदितौदार्यसौन्दर्यवैराग्यरसरञ्जिता ।
आनन्दस्पन्दिनी येषां मतिस्तेऽभ्यासिनः परे ॥ २६ ॥
uditaudāryasaundaryavairāgyarasarañjitā ,
ānandaspandinī yeṣāṃ matiste'bhyāsinaḥ pare 26
26. uditaudāryasaundaryavairāgyarasa-rañjitā
ānandaspandinī yeṣām matiḥ te abhyāsinaḥ pare
26. yeṣām matiḥ uditaudāryasaundaryavairāgyarasa-rañjitā
ānandaspandinī te pare abhyāsinaḥ
26. Those whose intellect (mati) is tinged with the essence of awakened generosity, beauty, and dispassion (vairāgya), and throbs with bliss (ānanda), they are the highest practitioners.
अत्यन्ताभावसंपत्तौ ज्ञातृज्ञेयस्य वस्तुनः ।
युक्त्या शास्त्रैर्यतन्ते ये ते ब्रह्माभ्यासिनः स्थिताः ॥ २७ ॥
atyantābhāvasaṃpattau jñātṛjñeyasya vastunaḥ ,
yuktyā śāstrairyatante ye te brahmābhyāsinaḥ sthitāḥ 27
27. atyantābhāvasampattau jñātṛjñeyasya vastunaḥ yuktyā
śāstraiḥ yatante ye te brahmābhyāsinaḥ sthitāḥ
27. ye yuktyā śāstraiḥ jñātṛjñeyasya vastunaḥ
atyantābhāvasampattau yatante te brahmābhyāsinaḥ sthitāḥ
27. Those who strive, through logic and scriptures, for the complete cessation of the object of the knower and the known, they are established as practitioners of Brahman (brahman).
सर्गादावेव नोत्पन्नं दृश्यं नास्त्येव तत्सदा ।
इदं जगदहं चेति बोधाभ्यास उदाहृतः ॥ २८ ॥
sargādāveva notpannaṃ dṛśyaṃ nāstyeva tatsadā ,
idaṃ jagadahaṃ ceti bodhābhyāsa udāhṛtaḥ 28
28. sargādau eva na utpannaṃ dṛśyaṃ na asti eva tat sadā
| idaṃ jagat ahaṃ ca iti bodha abhyāsaḥ udāhṛtaḥ ||
28. sargādau eva dṛśyaṃ na utpannaṃ tat sadā eva na
asti idaṃ jagat ahaṃ ca iti bodha abhyāsaḥ udāhṛtaḥ
28. The perceptible (dṛśya) was never truly created at the very beginning of creation, nor does it ever genuinely exist. The practice of this understanding (bodhābhyāsa) - that 'this world and I' (are not separate from the ultimate reality, or are ultimately illusory) - is declared.
दृश्यासंभवबोधेन रागद्वेषादितानवे ।
रतिर्बलोदिता यासौ ब्रह्माभ्यास उदाहृतः ॥ २९ ॥
dṛśyāsaṃbhavabodhena rāgadveṣāditānave ,
ratirbaloditā yāsau brahmābhyāsa udāhṛtaḥ 29
29. dṛśya asaṃbhava bodhena rāga dveṣa ādi tānave |
ratiḥ bala uditā yā asau brahma abhyāsaḥ udāhṛtaḥ ||
29. dṛśya asaṃbhava bodhena rāga dveṣa ādi tānave,
yā asau bala uditā ratiḥ,
(sā) brahma abhyāsaḥ udāhṛtaḥ
29. When, through the realization of the non-existence of the perceptible (dṛśya), the attachments (rāga) and aversions (dveṣa), and so forth, are attenuated, that firm inclination (rati) which then arises is declared to be the practice of (Brahman) (brahmābhyāsa).
दृश्यासंभवबोधेन विना द्वेषादितानवम् ।
तप इत्युच्यते तस्मान्न ज्ञानं तच्च दुःखतत् ॥ ३० ॥
dṛśyāsaṃbhavabodhena vinā dveṣāditānavam ,
tapa ityucyate tasmānna jñānaṃ tacca duḥkhatat 30
30. dṛśya asaṃbhava bodhena vinā dveṣa ādi tānavam |
tapaḥ iti ucyate tasmāt na jñānaṃ tat ca duḥkhatat ||
30. dṛśya asaṃbhava bodhena vinā dveṣa ādi tānavam tapaḥ iti ucyate tasmāt tat ca jñānaṃ na,
duḥkhatat (asti)
30. Without the realization of the non-existence of the perceptible (dṛśya), the attenuation of aversion (dveṣa), and so forth, is merely called (tapas) austerity, and it is not (jñāna) knowledge; indeed, that itself is the essence of suffering.
दृश्यासंभवबोधो हि ज्ञानं ज्ञेयं च कथ्यते ।
तदभ्यासेन निर्वाणमित्यभ्यासो महोदयः ॥ ३१ ॥
dṛśyāsaṃbhavabodho hi jñānaṃ jñeyaṃ ca kathyate ,
tadabhyāsena nirvāṇamityabhyāso mahodayaḥ 31
31. dṛśya asaṃbhava bodhaḥ hi jñānaṃ jñeyaṃ ca kathyate
| tat abhyāsena nirvāṇaṃ iti abhyāsaḥ mahodayaḥ ||
31. hi dṛśya asaṃbhava bodhaḥ jñānaṃ jñeyaṃ ca kathyate tat
abhyāsena nirvāṇaṃ (bhavati) iti (ayam) abhyāsaḥ mahodayaḥ
31. Indeed, the realization of the non-existence of the perceptible (dṛśya) is declared to be both (jñāna) knowledge and the knowable. Through its practice, (nirvāṇa) liberation (nirvāṇa) is attained. Thus, this practice (abhyāsa) is of immense benefit.
भवबहुलनिशानितान्तनिद्रासततविवेकविबोधवारिसेकैः ।
प्रगलति हिमशीतलैरशेषा शरदि महामिहिकेव चेतसीति ॥ ३२ ॥
bhavabahulaniśānitāntanidrāsatatavivekavibodhavārisekaiḥ ,
pragalati himaśītalairaśeṣā śaradi mahāmihikeva cetasīti 32
32. bhavabahulaniśānitāntanidrāsatatavivekavibodhavārisekaiḥ
pragalati himaśītalaiḥ aśeṣā śaradi mahāmihikā iva cetasi iti
32. śaradi mahāmihikā iva himaśītalaiḥ
bhavabahulaniśānitāntanidrāsatatavivekavibodhavārisekaiḥ cetasi aśeṣā pragalati iti
32. Just as a great fog completely melts away in autumn, so too, the profound slumber of countless cycles of existence (saṃsāra) thoroughly dissolves within the mind, through the continuous, ice-cool sprinkling of the waters of discernment and awakening.
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ३३ ॥
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 33
33. iti uktavati atha munau divasaḥ jagāma
sāyantanāya vidhaye astaminaḥ jagāma
snātum sabhā kṛtanamaskaraṇā jagāma
śyāmākṣaye ravikaraiḥ ca saha ājagāma
33. atha iti munau uktavati divasaḥ
sāyantanāya vidhaye jagāma astaminaḥ jagāma
kṛtanamaskaraṇā sabhā snātum jagāma
ca śyāmākṣaye ravikaraiḥ saha ājagāma
33. Thus, after the sage had spoken, the day passed for the evening ritual. The sun departed (set). The assembly, having offered salutations, went to bathe. And with the waning of night, the new day came forth with the sun's rays.

Links to all chapters:

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 (current chapter) 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

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