Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-1

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
अथोत्पत्तिप्रकरणादनन्तरमिदं श्रृणु ।
स्थितिप्रकरणं राम ज्ञातं निर्वाणकारि यत् ॥ १ ॥
athotpattiprakaraṇādanantaramidaṃ śrṛṇu ,
sthitiprakaraṇaṃ rāma jñātaṃ nirvāṇakāri yat 1
1. atha utpattiprakaraṇāt anantaram idam śṛṇu
sthitiprakaraṇam rāma jñātam nirvāṇakāri yat
1. atha rāma,
utpattiprakaraṇāt anantaram idam yat jñātam nirvāṇakāri sthitiprakaraṇam śṛṇu
1. Now, O Rāma, listen to this Section on Sustenance (sthiti-prakaraṇa), which comes after the Section on Origin (utpatti-prakaraṇa), and which, when known, leads to final liberation (nirvāṇa).
एवं तावदिदं विद्धि दृश्यं जगदिति स्थितम् ।
अहं चेत्याद्यनाकारं भ्रान्तिमात्रमसन्मयम् ॥ २ ॥
evaṃ tāvadidaṃ viddhi dṛśyaṃ jagaditi sthitam ,
ahaṃ cetyādyanākāraṃ bhrāntimātramasanmayam 2
2. evam tāvat idam viddhi dṛśyam jagat iti sthitam
aham ca iti ādya anākāram bhrāntimātram asanmayam
2. evam tāvat idam viddhi: dṛśyam jagat iti sthitam (yat)
aham ca iti ādya anākāram bhrāntimātram asanmayam
2. Thus, know this visible world (dṛśyam jagat) to be established as beginning with the notion of "I" and so forth, yet it is formless, a mere illusion (bhrānti), and composed of unreality (asanmaya).
अकर्तृकमरङ्गं च गगने चित्रमुत्थितम् ।
अद्रष्टृकं चानुभवमनिद्रं स्वप्नदर्शनम् ॥ ३ ॥
akartṛkamaraṅgaṃ ca gagane citramutthitam ,
adraṣṭṛkaṃ cānubhavamanidraṃ svapnadarśanam 3
3. akartṛkam araṅgam ca gagane citram utthitam
adraṣṭṛkam ca anubhavam anidram svapnadarśanam
3. gagane akartṛkam araṅgam ca utthitam citram,
adraṣṭṛkam ca anubhavam,
anidram svapnadarśanam (iva)
3. It is like a painting that appears in the sky without a painter or a stage, and like an experience without an observer, or a dream vision without sleep.
भविष्यत्पुरनिर्माणं चित्तसंस्थमिवोदितम् ।
मर्कटानलतापान्तमसदेवार्थसाधकम् ॥ ४ ॥
bhaviṣyatpuranirmāṇaṃ cittasaṃsthamivoditam ,
markaṭānalatāpāntamasadevārthasādhakam 4
4. bhaviṣyatpuranirmāṇam cittasaṃstham iva uditam
markaṭānalatāpāntam asat eva arthasādhakam
4. (idam) bhaviṣyatpuranirmāṇam cittasaṃstham iva uditam;
(tathā) markaṭānalatāpāntam asat eva arthasādhakam (idam)
4. It is like the construction of a future city, having arisen as if only in the mind, or like the relief from heat for monkeys (who fail to maintain a fire), something that appears to accomplish a purpose but is in fact non-existent.
ब्रह्मण्यनन्यदन्याभमम्ब्वावर्तवदास्थितम् ।
सद्रूमपि निःशून्यं तेजः सौरमिवाम्बरे ॥ ५ ॥
brahmaṇyananyadanyābhamambvāvartavadāsthitam ,
sadrūmapi niḥśūnyaṃ tejaḥ sauramivāmbare 5
5. brahmaṇi ananyat anyābham ambvāvartavat āsthitam
sadrūpam api niḥśūnyam tejaḥ sauram iva ambare
5. (idam) brahmaṇi ananyat api anyābham ambvāvartavat āsthitam (asti).
sadrūpam api niḥśūnyam,
ambare sauram tejaḥ iva.
5. It exists within the absolute (brahman) as non-other, yet appears as if other, like an eddy in water. Though possessing a form (or existence), it is utterly void, like the sun's light in the sky.
रत्नाभापुंजमिव खे दृश्यमानमभित्तिमत् ।
गन्धर्वाणां पुरमिव दृश्यं नित्यमभित्तिमत् ॥ ६ ॥
ratnābhāpuṃjamiva khe dṛśyamānamabhittimat ,
gandharvāṇāṃ puramiva dṛśyaṃ nityamabhittimat 6
6. ratnābhāpuñjam iva khe dṛśyamānam abhittimat
gandharvāṇām puram iva dṛśyam nityam abhittimat
6. (idam) khe ratnābhāpuñjam iva dṛśyamānam abhittimat; gandharvāṇām puram iva nityam dṛśyam abhittimat (ca).
6. It is like a collection of gem-like splendors seen in the sky, without any foundation. It is also like the city of the Gandharvas, always visible yet without any real walls.
मृगतृष्णाम्ब्विवासत्यं सत्यवत्प्रत्ययप्रदम् ।
संकल्पपुरवत्प्रौढमनुभूतमसन्मयम् ॥ ७ ॥
mṛgatṛṣṇāmbvivāsatyaṃ satyavatpratyayapradam ,
saṃkalpapuravatprauḍhamanubhūtamasanmayam 7
7. mṛgatṛṣṇāmbu iva asatyam satyavat pratyayapradam
saṃkalpapuravat prauḍham anubhūtam asanmayam
7. mṛgatṛṣṇāmbu iva asatyam satyavat pratyayapradam
saṃkalpapuravat prauḍham anubhūtam asanmayam
7. It is unreal, like water in a mirage, yet it provides the conviction of reality. It is fully developed like a city conjured by imagination, experienced, yet ultimately composed of non-existence.
कथार्थप्रतिभानात्म न क्वचित्स्थितमस्थितम् ।
निःसारमप्यतीवान्तःसारं स्वप्नाचलोपमम् ॥ ८ ॥
kathārthapratibhānātma na kvacitsthitamasthitam ,
niḥsāramapyatīvāntaḥsāraṃ svapnācalopamam 8
8. kathārthapratibhānātma na kvacit sthitam asthitam
niḥsāram api atīva antaḥsāram svapnācalopamam
8. kathārthapratibhānātma na kvacit sthitam asthitam
niḥsāram api atīva antaḥsāram svapnācalopamam
8. Its nature is the mere appearance of the meaning of a story; it does not exist anywhere and is unestablished. Although it is devoid of any essence, it is extremely substantial internally, like a mountain in a dream.
भूताकाशमिवाकारभासुरं शून्यमात्रकम् ।
शरदभ्रमिवाग्रस्थमलमक्षयमक्षतम् ॥ ९ ॥
bhūtākāśamivākārabhāsuraṃ śūnyamātrakam ,
śaradabhramivāgrasthamalamakṣayamakṣatam 9
9. bhūtākāśam iva ākārabhāsuram śūnyamātrakam
śaradabhram iva agrastham alam akṣayam akṣatam
9. bhūtākāśam iva ākārabhāsuram śūnyamātrakam
śaradabhram iva agrastham alam akṣayam akṣatam
9. It is like elemental space, appearing radiant with form, yet it is merely a void. Like an autumn cloud, it stands prominently; indeed, it appears imperishable and unbroken.
वर्णो व्योममलस्येव दृश्यमानमवस्तुकम् ।
स्वप्नाङ्गनारताकारमर्थनिष्ठमनर्थकम् ॥ १० ॥
varṇo vyomamalasyeva dṛśyamānamavastukam ,
svapnāṅganāratākāramarthaniṣṭhamanarthakam 10
10. varṇaḥ vyomamalasya iva dṛśyamānam avastukam
svapnāṅganāratākāram arthaniṣṭham anarthakam
10. varṇaḥ vyomamalasya iva dṛśyamānam avastukam
svapnāṅganāratākāram arthaniṣṭham anarthakam
10. It is an appearance, like a blemish in the pure sky, visible yet unsubstantial. Its form is like sexual union with a dream-woman; it seems to possess purpose, yet it is utterly meaningless.
चित्रोद्यानमिवोत्फुल्लमरसं सरसाकृति ।
प्रकाशमपि निस्तेजश्चित्रार्कानलवत्स्थितम् ॥ ११ ॥
citrodyānamivotphullamarasaṃ sarasākṛti ,
prakāśamapi nistejaścitrārkānalavatsthitam 11
11. citrodyānam iva utphullam arasam sarasākṛti |
prakāśam api nistejaḥ citrārkānalavat sthitam
11. citrodyānam iva utphullam arasam sarasākṛti
api prakāśam nistejaḥ citrārkānalavat sthitam
11. It is like a painted garden, blooming yet devoid of essence, though it has an appealing form; even appearing luminous, it is without true brilliance, existing like a depicted sun or fire.
अनुभूतं मनोराज्यमिवासत्यमवास्तवम् ।
चित्रपद्माकर इव सारसौगन्ध्यवर्जितम् ॥ १२ ॥
anubhūtaṃ manorājyamivāsatyamavāstavam ,
citrapadmākara iva sārasaugandhyavarjitam 12
12. anubhūtam manaḥ-rājyam iva asatyam avāstavam |
citra-padmākaraḥ iva sāra-saugandhya-varjitam
12. anubhūtam manaḥ-rājyam iva asatyam avāstavam
citra-padmākaraḥ iva sāra-saugandhya-varjitam
12. It is experienced like a mental kingdom (manorājyam), unreal and baseless; like a painted lotus pond, it is devoid of both essence and fragrance.
शून्ये प्रकचितं नानावर्णमाकारितात्मकम् ।
अपिण्डग्रहमाशून्यमिन्द्रचापमिवोत्थितम् ॥ १३ ॥
śūnye prakacitaṃ nānāvarṇamākāritātmakam ,
apiṇḍagrahamāśūnyamindracāpamivotthitam 13
13. śūnye prakacitam nānā-varṇam ākārita-ātmakam |
apiṇḍa-graham āśūnyam indra-cāpam iva utthitam
13. śūnye prakacitam nānā-varṇam ākārita-ātmakam
apiṇḍa-graham āśūnyam indra-cāpam iva utthitam
13. It manifests in emptiness, with various colors and an assumed form; without any substantial mass, appearing vacant, it rises like a rainbow.
परामर्शेन शुष्यद्भिर्भूतपेलवपल्लवैः ।
कृतं जडमसारात्म कदलीस्तम्भभासुरम् ॥ १४ ॥
parāmarśena śuṣyadbhirbhūtapelavapallavaiḥ ,
kṛtaṃ jaḍamasārātma kadalīstambhabhāsuram 14
14. parāmarśena śuṣyadbhiḥ bhūta-pelava-pallavaiḥ |
kṛtam jaḍam asāra-ātma kadalī-stambha-bhāsuram
14. parāmarśena śuṣyadbhiḥ bhūta-pelava-pallavaiḥ
kṛtam jaḍam asāra-ātma kadalī-stambha-bhāsuram
14. It is created through mental apprehension (parāmarśa) from the drying, delicate sprouts of elements; rendered inert and of an unsubstantial nature, it merely shines like the hollow trunk of a banana tree.
स्फुरितेक्षणदृष्टान्धकारचक्रकवर्तनम् ।
अत्यन्तमभवद्रूपमपि प्रत्यक्षवत्स्थितम् ॥ १५ ॥
sphuritekṣaṇadṛṣṭāndhakāracakrakavartanam ,
atyantamabhavadrūpamapi pratyakṣavatsthitam 15
15. sphuritekṣaṇadṛṣṭāndhakāracakrakavartanam
atyantam abhavat rūpam api pratyakṣavat sthitam
15. rūpam sphuritekṣaṇadṛṣṭāndhakāracakrakavartanam
atyantam abhavat api pratyakṣavat sthitam
15. This form, which was like the revolving of a wheel of darkness seen by flickering eyes, though utterly non-existent, appeared as if directly perceived.
वार्बुद्बुदमिवाभोगि शून्यमन्तःस्फुरद्वपुः ।
रसात्मकं चाप्यरसमविच्छिन्नक्षयोदयम् ॥ १६ ॥
vārbudbudamivābhogi śūnyamantaḥsphuradvapuḥ ,
rasātmakaṃ cāpyarasamavicchinnakṣayodayam 16
16. vārbudbudam iva ābhogi śūnyam antaḥsphuradvapuḥ
rasātmakam ca api arasam avicchinnakṣayodayam
16. vārbudbudam iva ābhogi śūnyam antaḥsphuradvapuḥ
rasātmakam ca api arasam avicchinnakṣayodayam
16. Like a wide-spreading water-bubble, it was empty, possessing an inwardly flickering form. It was both of the nature of essence (rasa) and devoid of essence, with an unending cycle of decay and emergence.
नीहार इव विस्तारि गृहीतं सन्न किंचन ।
जडशून्यास्पदं शून्यं केषांचित्परमाणुवत् ॥ १७ ॥
nīhāra iva vistāri gṛhītaṃ sanna kiṃcana ,
jaḍaśūnyāspadaṃ śūnyaṃ keṣāṃcitparamāṇuvat 17
17. nīhāraḥ iva vistāri gṛhītam sat na kiṃcana
jaḍaśūnyāspadam śūnyam keṣāṃcit paramāṇuvat
17. nīhāraḥ iva vistāri gṛhītam sat na kiṃcana
jaḍaśūnyāspadam śūnyam keṣāṃcit paramāṇuvat
17. It was widespread like mist; though perceived as something real (sat), it was nothing at all. It was an inert, empty support, truly void, and to some, it was like an atom.
किंचिद्भूतमयोऽस्मीति स्थितं शून्यमभूतकम् ।
गृह्यमाणोऽप्यसद्रूपो निशाचर इवास्थितम् ॥ १८ ॥
kiṃcidbhūtamayo'smīti sthitaṃ śūnyamabhūtakam ,
gṛhyamāṇo'pyasadrūpo niśācara ivāsthitam 18
18. kiṃcit bhūtamayaḥ asmi iti sthitam śūnyam abhūtakam
gṛhyamāṇaḥ api asadrūpaḥ niśācaraḥ iva āsthitam
18. kiṃcit bhūtamayaḥ asmi iti sthitam śūnyam abhūtakam
gṛhyamāṇaḥ api asadrūpaḥ niśācaraḥ iva āsthitam
18. It appeared as if it existed, proclaiming, 'I am something material (bhūta)', yet it was actually empty and non-existent. Though being apprehended, its true form was non-existent, appearing like a night-wanderer (niśācara).
श्रीराम उवाच ।
महाकल्पक्षये दृश्यमास्ते बीज इवाङ्कुरः ।
परे भूय उदेत्येतत्तत एवेति किं वद ॥ १९ ॥
śrīrāma uvāca ,
mahākalpakṣaye dṛśyamāste bīja ivāṅkuraḥ ,
pare bhūya udetyetattata eveti kiṃ vada 19
19. śrīrāmaḥ uvāca | mahākalpakṣaye dṛśyam āste bīje iva aṅkuraḥ
| pare bhūyaḥ udeti etat tataḥ eva iti kim vada || 19 ||
19. śrīrāmaḥ uvāca mahākalpakṣaye bīje aṅkuraḥ iva dṛśyam
āste pare bhūyaḥ tataḥ eva etat udeti iti kim vada 19
19. Śrī Rāma said: "Just as a sprout exists within a seed, awaiting its visible manifestation at the end of a great cosmic cycle (mahākalpa), and then appears again in the Supreme (para) from that very same source - is this what you mean? Please clarify."
एवं बोधाः किमज्ञाः स्युरुत ज्ञा इति च स्फुटम् ।
यथावद्भगवन्ब्रूहि सर्वसंशयशान्तये ॥ २० ॥
evaṃ bodhāḥ kimajñāḥ syuruta jñā iti ca sphuṭam ,
yathāvadbhagavanbrūhi sarvasaṃśayaśāntaye 20
20. evam bodhāḥ kim ajñāḥ syuḥ uta jñāḥ iti ca sphuṭam |
yathāvat bhagavan brūhi sarvasaṃśayaśāntaye || 20 ||
20. evam bhagavan bodhāḥ kim ajñāḥ syuḥ uta jñāḥ (syuḥ)? iti
ca sphuṭam yathāvat (idam) sarvasaṃśayaśāntaye brūhi 20
20. Śrī Rāma (continuing) asks: "So, are these enlightened beings (bodhāḥ) ignorant (ajñāḥ), or are they truly knowledgeable (jñāḥ)? O Revered One (Bhagavan), please clearly explain this accurately, for the pacification of all my doubts."
श्रीवसिष्ठ उवाच ।
इदं बीजेऽङ्कुर इव दृश्यमास्ते महाशये ।
ब्रूते य एवमज्ञत्वमेतत्तस्यास्ति शैशवम् ॥ २१ ॥
śrīvasiṣṭha uvāca ,
idaṃ bīje'ṅkura iva dṛśyamāste mahāśaye ,
brūte ya evamajñatvametattasyāsti śaiśavam 21
21. śrīvasiṣṭhaḥ uvāca | idam bīje
aṅkuraḥ iva dṛśyam āste mahāśaye
| brūte yaḥ evam ajñatvam
etat tasya asti śaiśavam || 21 ||
21. śrīvasiṣṭhaḥ uvāca idam dṛśyam mahāśaye bīje aṅkuraḥ iva āste yaḥ evam etat ajñatvam asti iti brūte,
tasya śaiśavam (etat) 21
21. Śrī Vasiṣṭha said: "The visible (universe) exists in the Supreme (mahāśaye) like a sprout within a seed. For anyone who says this (ya evam brūte), proclaiming 'this ignorance (ajñatvam) exists,' that is mere childishness (śaiśavam) for them."
श्रृण्वेतत्किमसंबन्धं कथमेतदवास्तवम् ।
विपरीतो बोध एष वक्तुः श्रोतुश्च मोहकृत् ॥ २२ ॥
śrṛṇvetatkimasaṃbandhaṃ kathametadavāstavam ,
viparīto bodha eṣa vaktuḥ śrotuśca mohakṛt 22
22. śṛṇu etat kim asambandham katham etat avāstavam |
viparītaḥ bodhaḥ eṣaḥ vaktuḥ śrotuḥ ca mohakṛt || 22 ||
22. (tvam) śṛṇu etat kim (idam)
asambandham? katham etat avāstavam
(syāt)? eṣaḥ viparītaḥ bodhaḥ
vaktuḥ ca śrotuḥ ca mohakṛt 22
22. Śrī Vasiṣṭha (continuing) said: "Listen! How can this (view) be unrelated (asambandham)? How can this (view) be unreal (avāsttavam)? Such an inverted perception (viparīto bodha eṣa) merely creates delusion (mohakṛt) for both the speaker (vaktuḥ) and the listener (śrotuś ca)."
बीजे किलाङ्कुर इव जगदास्त इतीह या ।
बुद्धिः सा सत्प्रलापार्थं मूढा श्रृणु कथं किल ॥ २३ ॥
bīje kilāṅkura iva jagadāsta itīha yā ,
buddhiḥ sā satpralāpārthaṃ mūḍhā śrṛṇu kathaṃ kila 23
23. bīje kila aṅkura iva jagat āste iti iha yā
buddhiḥ sā satpralāpārtham mūḍhā śṛṇu katham kila
23. mūḍhā śṛṇu,
jagat bīje aṅkura iva āste iti iha yā buddhiḥ,
sā katham satpralāpārtham kila?
23. O deluded one, listen! How can that idea - that the world exists here just like a sprout in a seed - be a valid statement?
बीजं भवेत्स्वयं दृश्यं चित्तादीन्द्रियगोचरम् ।
यवधानादिधान्यानि युक्तः पत्राङ्कुरोद्भवः ॥ २४ ॥
bījaṃ bhavetsvayaṃ dṛśyaṃ cittādīndriyagocaram ,
yavadhānādidhānyāni yuktaḥ patrāṅkurodbhavaḥ 24
24. bījam bhavet svayam dṛśyam cittādīndriyagocaram
yavadhānādidhānyāni yuktaḥ patrāṅkurodbhavaḥ
24. bījam svayam dṛśyam cittādīndriyagocaram bhavet; yavadhānādidhānyāni patrāṅkurodbhavaḥ yuktaḥ (bhavati).
24. A seed should itself be visible and perceptible to the mind and other senses, just like barley, rice, and other grains that are associated with the emergence of leaves and sprouts.
मनःषष्ठेन्द्रियातीतं यत्स्यादतितरामणु ।
बीजं तद्भवितुं शक्तं स्वयंभूर्जगतां कथम् ॥ २५ ॥
manaḥṣaṣṭhendriyātītaṃ yatsyādatitarāmaṇu ,
bījaṃ tadbhavituṃ śaktaṃ svayaṃbhūrjagatāṃ katham 25
25. manaḥṣaṣṭhendriyātītam yat syāt atitarām aṇu bījam
tat bhavitum śaktam svayambhūḥ jagatām katham
25. yat manaḥṣaṣṭhendriyātītam atitarām aṇu syāt,
tat svayambhūḥ jagatām bījam bhavitum katham śaktam (syāt)?
25. How can that which is beyond the mind and the six senses, and is exceedingly subtle, be capable of being the self-existent seed of all worlds?
आकाशादपि सूक्ष्मस्य परस्य परमात्मनः ।
सर्वाख्यानुपलम्भस्य कीदृशी बीजता कथम् ॥ २६ ॥
ākāśādapi sūkṣmasya parasya paramātmanaḥ ,
sarvākhyānupalambhasya kīdṛśī bījatā katham 26
26. ākāśāt api sūkṣmasya parasya paramātmanaḥ
sarvākhyānupalambhasya kīdṛśī bījatā katham
26. ākāśāt api sūkṣmasya parasya sarvākhyānupalambhasya
paramātmanaḥ bījatā kīdṛśī katham (bhavati)?
26. How can the Supreme Self (paramātman), which is more subtle even than space, supreme, and beyond any designation, possess the quality of 'seed-ness' (bījatā)?
तत्सूक्ष्ममसदाभासमसदेव ह्यतादृशम् ।
कीदृशी बीजता तत्र बीजाभावे कुतोऽङ्कुरः ॥ २७ ॥
tatsūkṣmamasadābhāsamasadeva hyatādṛśam ,
kīdṛśī bījatā tatra bījābhāve kuto'ṅkuraḥ 27
27. tat sūkṣmam asat ābhāsam asat eva hi atādṛśam
kīdṛśī bījatā tatra bīja abhāve kutaḥ aṅkuraḥ
27. tat sūkṣmam asat ābhāsam asat eva hi atādṛśam
tatra kīdṛśī bījatā bīja abhāve aṅkuraḥ kutaḥ
27. That which is subtle, appearing as non-existent, is indeed non-existent and unlike anything real. What kind of 'seed-ness' can exist in such a thing? From where would a sprout emerge if there is no seed?
गगनाङ्गादपि स्वच्छे शून्ये तत्र परे पदे ।
कथं सन्ति जगन्मेरुसमुद्रगगनादयः ॥ २८ ॥
gaganāṅgādapi svacche śūnye tatra pare pade ,
kathaṃ santi jaganmerusamudragaganādayaḥ 28
28. gagana aṅgāt api svacche śūnye tatra pare pade
katham santi jagat meru samudra gagana ādayaḥ
28. tatra pare svacche śūnye pade gaganāṅgāt api
jagat meru samudra gagana ādayaḥ katham santi
28. How can the world, Mount Meru, oceans, skies, and similar things exist in that supreme (para), pure (svacche), and void (śūnye) state (pade), which is even more pristine than the expanse of the sky (gaganāṅgāt api)?
न किंचिद्यत्कथं किंचित्तत्रास्ते वस्तु वस्तुनि ।
अस्ति चेत्तत्कथं तत्र विद्यमानं न दृश्यते ॥ २९ ॥
na kiṃcidyatkathaṃ kiṃcittatrāste vastu vastuni ,
asti cettatkathaṃ tatra vidyamānaṃ na dṛśyate 29
29. na kiñcit yat katham kiñcit tatra āste vastu vastuni
asti cet tat katham tatra vidyamānam na dṛśyate
29. yat na kiñcit katham kiñcit vastu vastuni āste.
cet tat asti,
tatra vidyamānam katham na dṛśyate.
29. If something is truly nothing, how can it become something, an object residing within the ultimate Reality (vastuni)? If it does exist, then how is it that, being present there, it is not seen?
न किंचिदात्मनः किंचित्कथमेति कुतोऽथवा ।
शून्यरूपाद्धटाकाशाज्जातोऽद्रिः क्व कुतः कदा ॥ ३० ॥
na kiṃcidātmanaḥ kiṃcitkathameti kuto'thavā ,
śūnyarūpāddhaṭākāśājjāto'driḥ kva kutaḥ kadā 30
30. na kiñcit ātmanaḥ kiñcit katham eti kutaḥ athavā
śūnya rūpāt ghaṭa ākāśāt jātaḥ adriḥ kva kutaḥ kadā
30. ātmanaḥ na kiñcit katham kiñcit eti athavā kutaḥ.
śūnyarūpāt ghaṭa ākāśāt jātaḥ adriḥ kva kutaḥ kadā.
30. If nothing (kiñcit) comes from the Self (ātman), then how can something (kiñcit) emerge from it, or from where? How could a mountain be born from the empty form of pot-space (ghaṭākāśa) – where, from what source, and at what time?
प्रतिपक्षे कथं किंचिदास्ते च्छायातपे यथा ।
कथमास्ते तमो भानौ कथमास्ते हिमोऽनले ॥ ३१ ॥
pratipakṣe kathaṃ kiṃcidāste cchāyātape yathā ,
kathamāste tamo bhānau kathamāste himo'nale 31
31. pratipakṣe kathaṃ kiṃcit āste cchāyātape yathā
katham āste tamaḥ bhānau katham āste himaḥ anale
31. kiṃcit pratipakṣe kathaṃ āste yathā cchāyātape kathaṃ
āste tamaḥ bhānau kathaṃ āste himaḥ anale kathaṃ āste
31. How can anything exist in its opposite? For instance, how can shade and sunlight exist together? How can darkness exist in the sun? How can ice exist in fire?
मेरुरास्ते कथमणौ कुतः किंचिदनाकृतौ ।
तदतद्रूपयोरैक्यं क्व च्छायातपयोरिव ॥ ३२ ॥
merurāste kathamaṇau kutaḥ kiṃcidanākṛtau ,
tadatadrūpayoraikyaṃ kva cchāyātapayoriva 32
32. meruḥ āste katham aṇau kutaḥ kiṃcit anākṛtau
tat-atat-rūpayoḥ aikyaṃ kva cchāyātapayoḥ iva
32. meruḥ aṇau katham āste anākṛtau kiṃcit kutaḥ
tat-atat-rūpayoḥ cchāyātapayoḥ iva aikyaṃ kva
32. How can Mount Meru exist in an atom? How can anything exist in the formless? Where can oneness exist between 'that' and 'not-that' forms, just as between shade and sunlight?
साकारवटधानादावङ्कुराः सन्ति युक्तिमत् ।
नाकारे तन्महाकारं जगदस्तीत्ययुक्तिकम् ॥ ३३ ॥
sākāravaṭadhānādāvaṅkurāḥ santi yuktimat ,
nākāre tanmahākāraṃ jagadastītyayuktikam 33
33. sākāra-vaṭa-dhānādau aṅkurāḥ santi yuktimat | na
ākāre tat-mahā-kāraṃ jagat asti iti ayuktikam
33. sākāra-vaṭa-dhānādau aṅkurāḥ santi yuktimat na
ākāre tat-mahā-kāraṃ jagat asti iti ayuktikam
33. It is logical that sprouts exist in a formed Banyan seed and similar cases. But it is illogical that this vast world (jagat) exists in the formless.
देशान्तरे यच्च नरान्तरे च बुद्ध्यादिसर्वेन्द्रियशक्ति दृश्यम् ।
नास्त्येव तत्तद्विधबुद्धिबोधे न किंचिदित्येव तदुच्यते च ॥ ३४ ॥
deśāntare yacca narāntare ca buddhyādisarvendriyaśakti dṛśyam ,
nāstyeva tattadvidhabuddhibodhe na kiṃcidityeva taducyate ca 34
34. deśāntare yat ca narāntare ca
buddhi-ādi-sarva-indriya-śakti dṛśyam |
na asti eva tat-tat-vidha-buddhi-bodhe
na kiṃcit iti eva tat ucyate ca
34. yat dṛśyam buddhi-ādi-sarva-indriya-śakti
deśāntare ca narāntare ca
tat-tat-vidha-buddhi-bodhe na eva
asti tat na kiṃcit iti eva ca ucyate
34. That which is perceivable - be it the power of intelligence and all senses in another place or in another person - does not exist at all within the apprehension of one's own corresponding intelligence. Therefore, it is indeed said that nothing (of that) exists.
कार्यस्य तत्कारणतां प्रयातं वक्तीति यस्तस्य विमूढबोधः ।
कैर्नाम तत्कार्यमुदेति तस्मात्स्वैः कारणाद्यैः सहकारिरूपैः ॥ ३५ ॥
kāryasya tatkāraṇatāṃ prayātaṃ vaktīti yastasya vimūḍhabodhaḥ ,
kairnāma tatkāryamudeti tasmātsvaiḥ kāraṇādyaiḥ sahakārirūpaiḥ 35
35. kāryasya tatkāraṇatāṃ prayātaṃ
vakti iti yaḥ tasya vimūḍhabodhaḥ |
kaiḥ nāma tatkāryam udeti tasmāt
svaiḥ kāraṇādyaiḥ sahakārirūpaiḥ ||
35. yaḥ kāryasya tatkāraṇatāṃ prayātaṃ
vakti iti tasya vimūḍhabodhaḥ
tatkāryam tasmāt svaiḥ kāraṇādyaiḥ
sahakārirūpaiḥ kaiḥ nāma udeti
35. Whoever claims that an effect has attained the very nature of its cause possesses a bewildered understanding. How, then, does that effect actually arise from that (cause), along with its own primary causes and auxiliary factors?
दुर्बुद्धिभिः कारणकार्यभावं संकल्पितं दूरतरे व्युदस्य ।
तदेव तत्सत्यमनादिमध्यं जगत्तदेतत्स्थितमित्यवेहि ॥ ३६ ॥
durbuddhibhiḥ kāraṇakāryabhāvaṃ saṃkalpitaṃ dūratare vyudasya ,
tadeva tatsatyamanādimadhyaṃ jagattadetatsthitamityavehi 36
36. durbuddhibhiḥ kāraṇakāryabhāvaṃ
saṅkalpitaṃ dūratare vyudasya |
tat eva tat satyam anādimadhyam
jagat tat etat sthitam iti avehi ||
36. durbuddhibhiḥ saṅkalpitaṃ
kāraṇakāryabhāvaṃ dūratare vyudasya
tat eva tat satyam anādimadhyam
jagat tat etat sthitam iti avehi
36. Having utterly rejected the concept of cause and effect, which is merely imagined by the foolish, know that this very world exists as that ultimate reality, which is without beginning or middle.

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

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

sthiti prakaraṇa (current book)

Chapter 1 (current chapter) 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