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-22

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:
श्रीवसिष्ठ उवाच ।
जन्तोः कृतविचारस्य विगलद्वृत्तिचेतसः ।
मननं त्यजतो ज्ञात्वा किंचित्परिणतात्मनः ॥ १ ॥
śrīvasiṣṭha uvāca ,
jantoḥ kṛtavicārasya vigaladvṛtticetasaḥ ,
mananaṃ tyajato jñātvā kiṃcitpariṇatātmanaḥ 1
1. śrīvasiṣṭhaḥ uvāca jantoḥ kṛtavicārasya vigaladvṛtticetasaḥ
mananam tyajataḥ jñātvā kiṃcit pariṇatātmanaḥ
1. śrīvasiṣṭhaḥ uvāca.
jantoḥ kṛtavicārasya,
vigaladvṛtticetasaḥ,
mananam tyajataḥ,
kiṃcit jñātvā pariṇatātmanaḥ
1. Śrī Vasiṣṭha said: This describes a being (jantu) who has undertaken proper inquiry (vicāra), whose mental modifications (vṛtti) have dissolved from the mind (cetas), who has abandoned mental activity (manana), and whose Self (ātman) has matured, having realized the ultimate (kiṃcit).
दृश्यं संत्यजतो हेयमुपादेयमुपेयुषः ।
द्रष्टारं पश्यतो दृश्यमद्रष्टारमपश्यतः ॥ २ ॥
dṛśyaṃ saṃtyajato heyamupādeyamupeyuṣaḥ ,
draṣṭāraṃ paśyato dṛśyamadraṣṭāramapaśyataḥ 2
2. dṛśyam saṃtyajataḥ heyam upādeyam upeyuṣaḥ
draṣṭāram paśyataḥ dṛśyam adraṣṭāram apaśyataḥ
2. heyam dṛśyam saṃtyajataḥ,
upādeyam upeyuṣaḥ,
draṣṭāram paśyataḥ,
adraṣṭāram dṛśyam apaśyataḥ
2. (This describes one) who abandons the perceivable (dṛśyam) as something to be rejected (heyam), and accepts that which is to be embraced (upādeyam); who perceives the Seer (draṣṭāram), and does not perceive the visible (dṛśyam) as a non-seer (adraṣṭāram).
जागर्तव्ये परे तत्त्वे जागरूकस्य जीवतः ।
सुप्तस्य घनसंमोहमये संसारवर्त्मनि ॥ ३ ॥
jāgartavye pare tattve jāgarūkasya jīvataḥ ,
suptasya ghanasaṃmohamaye saṃsāravartmani 3
3. jāgartavye pare tattve jāgarūkasya jīvataḥ
suptasya ghanasaṃmohamaye saṃsāravaṛtmani
3. jāgartavye pare tattve jāgarūkasya jīvataḥ,
ghanasaṃmohamaye saṃsāravaṛtmani suptasya
3. (This describes one) who is vigilant (jāgarūka) and alive (jīvat) concerning the supreme reality (para tattva) where one should indeed be vigilant (jāgartavya); and who is oblivious (supta) to the path of worldly existence (saṃsāra), which is full of dense delusion (ghanasaṃmohamaya).
पर्यन्तात्यन्तवैराग्यात्सरसेष्वरसेष्वपि ।
भोगेष्वाभोगरम्येषु विरक्तस्य निराशिषः ॥ ४ ॥
paryantātyantavairāgyātsaraseṣvaraseṣvapi ,
bhogeṣvābhogaramyeṣu viraktasya nirāśiṣaḥ 4
4. paryantātyantavairāgyāt saraseṣu araseṣu api
bhogeṣu ābhogaramyeṣu viraktasya nirāśiṣaḥ
4. paryantātyantavairāgyāt saraseṣu araseṣu api
bhogeṣu ābhogaramyeṣu viraktasya nirāśiṣaḥ
4. For one who is completely detached (vairāgya), free from desires, due to ultimate and extreme detachment (vairāgya) - a detachment extending even to enjoyments that are delightful or those that are devoid of delight, and to those that are charming in their full experience.
व्रजत्यात्माम्भसैकत्वं जीर्णंजाड्ये नभस्यलम् ।
गलत्यपगतासङ्गे हिमापूर इवातपे ॥ ५ ॥
vrajatyātmāmbhasaikatvaṃ jīrṇaṃjāḍye nabhasyalam ,
galatyapagatāsaṅge himāpūra ivātape 5
5. vrajati ātmā ambhasā ekatvam jīrṇam jāḍye nabhasi
alam galati apagatāsaṅge himāpūra iva ātape
5. ātman ambhasā ekatvam vrajati,
jāḍye nabhasī alam jīrṇam; apagatāsaṅge himāpūra iva ātape galati.
5. The (individual) self (ātman) attains oneness (ekatvam), its inertness (jāḍya) utterly dissolving into the void like water; it melts away, with all attachment (āsanga) gone, just like a mass of snow in the sunlight.
तरङ्गितासु कल्लोलजललोलान्तरासु च ।
शाम्यन्तीष्वथ तृष्णासु नदीष्विव घनात्यये ॥ ६ ॥
taraṅgitāsu kallolajalalolāntarāsu ca ,
śāmyantīṣvatha tṛṣṇāsu nadīṣviva ghanātyaye 6
6. taraṅgitāsu kallolajalalolāntarāsu ca
śāmyantīṣu atha tṛṣṇāsu nadīṣu iva ghanātyaye
6. atha,
taraṅgitāsu kallolajalalolāntarāsu ca tṛṣṇāsu,
ghanātyaye nadīṣu iva,
śāmyantīṣu.
6. And when desires (tṛṣṇā) subside - desires that were turbulent like waves and whose inner nature was restless with surging waters - just as rivers (nadī) calm down at the end of the rainy season (ghanātyaya).
संसारवासनाजाले खगजाल इवाखुना ।
त्रोटिते हृदयग्रन्थौ श्लथे वैराग्यरंहसा ॥ ७ ॥
saṃsāravāsanājāle khagajāla ivākhunā ,
troṭite hṛdayagranthau ślathe vairāgyaraṃhasā 7
7. saṃsāravāsanājāle khagajāle iva ākhunā
troṭite hṛdayagranthau ślathe vairāgyaraṃhasā
7. saṃsāravāsanājāle hṛdayagranthau vairāgyaraṃhasā ślathe troṭite,
khagajāle ākhunā iva.
7. When the knot of the heart (hṛdayagranthi), (which is bound) in the net of worldly impressions (saṃsāra), is loosened and broken by the force of detachment (vairāgya), just as a bird-net (khagajāla) is torn apart by a mouse (ākhunā).
कातकं फलमासाद्य यथा वारि प्रसीदति ।
तथा विज्ञानवशतः स्वभावः संप्रसीदति ॥ ८ ॥
kātakaṃ phalamāsādya yathā vāri prasīdati ,
tathā vijñānavaśataḥ svabhāvaḥ saṃprasīdati 8
8. kātakam phalam āsādya yathā vāri prasīdati
tathā vijñāṇavaśataḥ svabhāvaḥ samprasīdati
8. yathā kātakam phalam āsādya vāri prasīdati
tathā vijñāṇavaśataḥ svabhāvaḥ samprasīdati
8. Just as water becomes clear after obtaining the kataka fruit, so too does one's inherent nature (svabhāva) become perfectly serene by the power of wisdom (vijñāna).
नीरागं निरुपासङ्गं निर्द्वन्द्वं निरुपाश्रयम् ।
विनिर्याति मनो मोहाद्विहगः पञ्जरादिव ॥ ९ ॥
nīrāgaṃ nirupāsaṅgaṃ nirdvandvaṃ nirupāśrayam ,
viniryāti mano mohādvihagaḥ pañjarādiva 9
9. nīrāgam nirupāsaṅgam nirdvandvam nirupāśrayam
viniyāti manaḥ mohāt vihagaḥ pañjarāt iva
9. manaḥ nīrāgam nirupāsaṅgam nirdvandvam
nirupāśrayam mohāt vihagaḥ pañjarāt iva viniyāti
9. The mind (manas), free from desires, unattached, beyond dualities, and without external support, emerges from delusion (moha) just like a bird from its cage.
शान्ते संदेहदौरात्म्ये गतकौतुकविभ्रमम् ।
परिपूर्णान्तरं चेतः पूर्णेन्दुरिव राजते ॥ १० ॥
śānte saṃdehadaurātmye gatakautukavibhramam ,
paripūrṇāntaraṃ cetaḥ pūrṇenduriva rājate 10
10. śānte sandehadaurātmye gatakautukavibhramam
paripūrṇāntaram cetaḥ pūrṇenduḥ iva rājate
10. sandehadaurātmye śānte cetaḥ gatakautukavibhramam
paripūrṇāntaram pūrṇenduḥ iva rājate
10. When the evil nature of doubt (sandeha) is pacified and the illusion of curiosity (kautuka) has vanished, the inner consciousness (cetas), completely fulfilled, shines like a full moon.
जनितोत्तमसौन्दर्या दूरादस्तमयोन्नता ।
समतोदेति सर्वत्र शान्ते वात इवार्णवे ॥ ११ ॥
janitottamasaundaryā dūrādastamayonnatā ,
samatodeti sarvatra śānte vāta ivārṇave 11
11. janitottamasaunaryā dūrāt astamayonnatā
samatā udeti sarvatra śānte vātaḥ iva arṇave
11. janitottamasaunaryā dūrāt astamayonnatā
samatā sarvatra śānte arṇave vātaḥ iva udeti
11. Equanimity (samatā), which brings forth supreme beauty and rises high from a distant setting, emerges everywhere, like the wind in a calm ocean.
अन्धकारमयी मूका जाड्यजर्जरितान्तरा ।
तनुत्वमेति संसारवासनेवोदये क्षपा ॥ १२ ॥
andhakāramayī mūkā jāḍyajarjaritāntarā ,
tanutvameti saṃsāravāsanevodaye kṣapā 12
12. andhakāramayī mūkā jāḍyajarjaritāntarā
tanutvam eti saṃsāravāsanā iva udaye kṣapā
12. andhakāramayī mūkā jāḍyajarjaritāntarā
saṃsāravāsanā kṣapā iva udaye tanutvam eti
12. Just as night (kṣapā), which is full of darkness, mute, and internally shattered by dullness, becomes thin at dawn, so too does the latent impression of transmigration (saṃsāravāsanā).
दृष्टचिद्भास्करा प्रज्ञापद्मिनी पुण्यपल्लवा ।
विकसत्यमलोद्योता प्रातर्द्यौरिव रूपिणी ॥ १३ ॥
dṛṣṭacidbhāskarā prajñāpadminī puṇyapallavā ,
vikasatyamalodyotā prātardyauriva rūpiṇī 13
13. dṛṣṭacidbhāskarā prajñāpadminī puṇyapallavā
vikasati amalodyotā prātaḥ dyauḥ iva rūpiṇī
13. dṛṣṭacidbhāskarā puṇyapallavā amalodyotā
rūpiṇī prajñāpadminī prātaḥ dyauḥ iva vikasati
13. The lotus of wisdom (prajñāpadminī), whose sun of consciousness (cit) has been revealed, which has virtuous sprouts and pure radiance, and is beautiful, blooms like the sky at dawn.
प्रज्ञा हृदयहारिण्यो भुवनाह्लादनक्षमाः ।
सत्त्वलब्धाः प्रवर्धन्ते सकलेन्दोरिवांशवः ॥ १४ ॥
prajñā hṛdayahāriṇyo bhuvanāhlādanakṣamāḥ ,
sattvalabdhāḥ pravardhante sakalendorivāṃśavaḥ 14
14. prajñāḥ hṛdayahāriṇyaḥ bhuvanāhlādanakṣamāḥ
sattvalabdhāḥ pravardhante sakalendoḥ iva aṃśavaḥ
14. hṛdayahāriṇyaḥ bhuvanāhlādanakṣamāḥ sattvalabdhāḥ
prajñāḥ sakalendoḥ aṃśavaḥ iva pravardhante
14. The insights (prajñāḥ), which are heart-captivating, capable of gladdening all beings, and obtained through purity (sattva), flourish like the rays of the full moon.
बहुनात्र किमुक्तेन ज्ञातज्ञेयो महामतिः ।
नोदेति नैव यात्यस्तमभूताकाशकोशवत् ॥ १५ ॥
bahunātra kimuktena jñātajñeyo mahāmatiḥ ,
nodeti naiva yātyastamabhūtākāśakośavat 15
15. bahunā atra kim uktena jñātajñeyaḥ mahāmatiḥ
na udeti na eva yāti astam abhūtākāśakośavat
15. atra bahunā kim uktena jñātajñeyaḥ mahāmatiḥ
abhūtākāśakośavat na udeti na eva astam yāti
15. What more is to be said here? The great-minded individual who has known all that is to be known, neither rises nor sets, like the hollow of non-existent space (ākāśa).
विचारणा परिज्ञातस्वभावस्योदितात्मनः ।
अनुकम्प्या भवन्तीह ब्रह्मविष्ण्विन्द्रशंकराः ॥ १६ ॥
vicāraṇā parijñātasvabhāvasyoditātmanaḥ ,
anukampyā bhavantīha brahmaviṣṇvindraśaṃkarāḥ 16
16. vicāraṇā parijñāta-svabhāvasya udita-ātmanaḥ
anukampyā bhavanti iha brahma-viṣṇu-indra-śaṅkarāḥ
16. iha vicāraṇā parijñāta-svabhāvasya udita-ātmanaḥ
brahma-viṣṇu-indra-śaṅkarāḥ anukampyā bhavanti
16. Through discernment (vicāraṇā), when one's intrinsic nature (svabhāva) is fully understood and the true self (ātman) has awakened, then even Brahmā, Viṣṇu, Indra, and Śaṅkara in this world are regarded as objects of compassion.
प्रकटाकारमप्यन्तर्निरहंकारचेतसम् ।
नाप्नुवन्ति विकल्पास्तं मृगतृष्णामिवैणकाः ॥ १७ ॥
prakaṭākāramapyantarnirahaṃkāracetasam ,
nāpnuvanti vikalpāstaṃ mṛgatṛṣṇāmivaiṇakāḥ 17
17. prakaṭa-ākāram api antaḥ nirahaṅkāra-cetasam na
āpnuvanti vikalpāḥ tam mṛga-tṛṣṇām iva aiṇakāḥ
17. (yaḥ) prakaṭa-ākāram api antaḥ nirahaṅkāra-cetasam (asti),
tam vikalpāḥ na āpnuvanti,
mṛga-tṛṣṇām iva aiṇakāḥ (na āpnuvanti)
17. Mental constructions (vikalpa) do not reach one who, though having an outward form, is internally free from ego (ahaṅkāra) in consciousness (cetas), just as deer do not reach a mirage.
तरङ्गवदिमे लोकाः प्रयान्त्यायान्ति चेतसः ।
क्रोडीकुर्वन्ति चाज्ञं ते न ज्ञं मरणजन्मनी ॥ १८ ॥
taraṅgavadime lokāḥ prayāntyāyānti cetasaḥ ,
kroḍīkurvanti cājñaṃ te na jñaṃ maraṇajanmanī 18
18. taraṅga-vat ime lokāḥ prayānti āyānti cetasaḥ
kroḍī-kurvanti ca ajñam te na jñam maraṇa-janmanī
18. ime lokāḥ cetasaḥ taraṅga-vat prayānti (ca) āyānti.
ca te maraṇa-janmanī ajñam kroḍī-kurvanti,
(tu) jñam na.
18. These worlds (lokāḥ), like waves, come and go from consciousness (cetas). And death and birth (maraṇa-janmanī) overpower the ignorant one (ajñam), but they do not overpower the knowing one (jñam).
आविर्भावतिरोभावौ संसारो नेतरक्रमः ।
इति ताभ्यां समालोको रमते स निबध्यते ॥ १९ ॥
āvirbhāvatirobhāvau saṃsāro netarakramaḥ ,
iti tābhyāṃ samāloko ramate sa nibadhyate 19
19. āvirbhāva-tirobhāvau saṃsāraḥ na itara-kramaḥ
iti tābhyām sam-ālokaḥ ramate saḥ nibadhyate
19. āvirbhāva-tirobhāvau saṃsāraḥ,
na itara-kramaḥ (asti).
iti saḥ sam-ālokaḥ tābhyām ramate (yadi),
(tarhi) nibadhyate.
19. Appearance and disappearance – this indeed is the cycle of worldly existence (saṃsāra), there is no other process. He who, despite having equal vision (samālokaḥ), delights in these (appearances and disappearances), becomes bound.
न जायते न म्रियते कुम्भे कुम्भनभो यथा ।
भूषिते दूषिते वापि देहे तद्वदिहात्मवान् ॥ २० ॥
na jāyate na mriyate kumbhe kumbhanabho yathā ,
bhūṣite dūṣite vāpi dehe tadvadihātmavān 20
20. na jāyate na mriyate kumbhe kumbhanabhaḥ yathā
bhūṣite dūṣite vā api dehe tadvat iha ātmavān
20. yathā kumbhe kumbhanabhaḥ na jāyate na mriyate tadvat iha
ātmavān bhūṣite vā api dūṣite dehe [na jāyate na mriyate]
20. Just as the space within a pot (kumbhanabhas) neither comes into being nor perishes along with the pot, similarly, the one who possesses the soul (ātman) here neither comes into being nor perishes, whether the body is adorned or defiled.
विवेक उदिते शीते मिथ्या भ्रममरूदिता ।
क्षीयते वासना साग्रे मृगतृष्णा मराविव ॥ २१ ॥
viveka udite śīte mithyā bhramamarūditā ,
kṣīyate vāsanā sāgre mṛgatṛṣṇā marāviva 21
21. viveke udite śīte mithyā bhrama-maru-uditā
kṣīyate vāsanā sā agre mṛgatṛṣṇā marau iva
21. viveke udite śīte [sati] mithyā-bhrama-maru-uditā
sā agre vāsanā kṣīyate marau mṛgatṛṣṇā iva
21. When discernment (viveka) arises and calmness (śīta) is present, the manifest latent impression (vāsanā), born from the desert of false delusion, perishes, just as a mirage (mṛgatṛṣṇā) vanishes in a desert (marau).
कोऽहं कथमिदं चेति यावन्न प्रविचारितम् ।
संसाराडम्बरं तावदन्धकारोपमं स्थितम् ॥ २२ ॥
ko'haṃ kathamidaṃ ceti yāvanna pravicāritam ,
saṃsārāḍambaraṃ tāvadandhakāropamaṃ sthitam 22
22. kaḥ aham katham idam ca iti yāvat na pravicāritam
saṃsāra-āḍambaram tāvat andhakāra-upamam sthitam
22. yāvat kaḥ aham katham idam ca iti na pravicāritam [bhavati]
tāvat saṃsāra-āḍambaram andhakāra-upamam sthitam [bhavati]
22. As long as one does not thoroughly investigate 'Who am I?' and 'How is this [world]?', for that long the grand illusion of transmigration (saṃsāra) remains like darkness.
मिथ्याभ्रमभरोद्भूतं शरीरं पदमापदाम् ।
आत्मभावनया नेदं यः पश्यति स पश्यति ॥ २३ ॥
mithyābhramabharodbhūtaṃ śarīraṃ padamāpadām ,
ātmabhāvanayā nedaṃ yaḥ paśyati sa paśyati 23
23. mithyā-bhrama-bhara-udbhūtam śarīram padam āpadām
ātman-bhāvanayā na idam yaḥ paśyati saḥ paśyati
23. mithyā-bhrama-bhara-udbhūtam śarīram āpadām padam [asti] yaḥ ātman-bhāvanayā idam na paśyati,
saḥ [eva tattvam] paśyati
23. This body, born from the heavy burden of false delusion, is an abode of calamities. Whoever does not perceive this (body) as the (ātman) Self, through the contemplation of the Self (ātman-bhāvanā), he truly perceives [reality].
देशकालवशोत्थानि न ममेति गतभ्रमम् ।
शरीरे सुखदुःखानि यः पश्यति स पश्यति ॥ २४ ॥
deśakālavaśotthāni na mameti gatabhramam ,
śarīre sukhaduḥkhāni yaḥ paśyati sa paśyati 24
24. deśakālavaśa utthāni na mama iti gatabhramam
śarīre sukhaduḥkhāni yaḥ paśyati sa paśyati
24. yaḥ gatabhramam śarīre deśakālavaśa utthāni
sukhaduḥkhāni na mama iti paśyati sa paśyati
24. One who, having dispelled the illusion (bhrama), sees the pleasures and pains in the body as arising from the influence of place and time, considering them "not mine," he alone truly sees.
अपारपर्यन्तनभो दिक्कालादिक्रियान्वितम् ।
अहमेवेति सर्वत्र यः पश्यति स पश्यति ॥ २५ ॥
apāraparyantanabho dikkālādikriyānvitam ,
ahameveti sarvatra yaḥ paśyati sa paśyati 25
25. apāraparyantanabhaḥ dikkālādikriyānvitam
aham eva iti sarvatra yaḥ paśyati sa paśyati
25. yaḥ apāraparyantanabhaḥ dikkālādikriyānvitam
sarvatra aham eva iti paśyati sa paśyati
25. One who sees the boundless and endless expanse of space (nabhaḥ), endowed with directions, time, and various activities, as "I alone am this" everywhere, he truly sees.
वालाग्रलक्षभागात्तु कोटिशः परिकल्पितात् ।
अहं सूक्ष्म इति व्यापी यः पश्यति स पश्यति ॥ २६ ॥
vālāgralakṣabhāgāttu koṭiśaḥ parikalpitāt ,
ahaṃ sūkṣma iti vyāpī yaḥ paśyati sa paśyati 26
26. vālāgralakṣabhāgāt tu koṭiśaḥ parikalpitāt
aham sūkṣma iti vyāpī yaḥ paśyati sa paśyati
26. yaḥ vālāgralakṣabhāgāt tu koṭiśaḥ parikalpitāt
aham sūkṣma iti vyāpī paśyati sa paśyati
26. One who sees, "I am the subtle (sūkṣma) and all-pervading (vyāpī) reality," understanding that this reality is far subtler than even a hundred-thousandth part of a hair's tip, or even a crore times smaller than such an imagined part, he truly sees.
आत्मानमितरच्चैव दृष्ट्या नित्याविभिन्नया ।
सर्वं चिज्ज्योतिरेवेति यः पश्यति स पश्यति ॥ २७ ॥
ātmānamitaraccaiva dṛṣṭyā nityāvibhinnayā ,
sarvaṃ cijjyotireveti yaḥ paśyati sa paśyati 27
27. ātmānam itarat ca eva dṛṣṭyā nityāvibhinnayā
sarvam cit jyotiḥ eva iti yaḥ paśyati sa paśyati
27. yaḥ nityāvibhinnayā dṛṣṭyā ātmānam ca itarat ca
sarvam cit jyotiḥ eva iti paśyati sa paśyati
27. One who, with an eternally undivided vision, sees the self (ātman) and everything else as nothing but consciousness-light (cit jyotiḥ), he alone truly sees.
सर्वशक्तिरनन्तात्मा सर्वभावान्तरस्थितः ।
अद्वितीयश्चिदित्यन्तर्यः पश्यति स पश्यति ॥ २८ ॥
sarvaśaktiranantātmā sarvabhāvāntarasthitaḥ ,
advitīyaścidityantaryaḥ paśyati sa paśyati 28
28. sarvaśaktiḥ anantātmā sarvabhāvāntarasthitaḥ
advitīyaḥ cit iti antar yaḥ paśyati saḥ paśyati
28. yaḥ antar paśyati sarvaśaktiḥ anantātmā
sarvabhāvāntarasthitaḥ advitīyaḥ cit iti saḥ paśyati
28. Whoever truly sees internally that the all-powerful, infinite Self (ātman) abides within all states of being, and that it is non-dual consciousness, that person truly sees.
आधिव्याधिभयोद्विग्नो जरामरणजन्मवान् ।
देहोऽहमिति यः प्राज्ञो न पश्यति स पश्यति ॥ २९ ॥
ādhivyādhibhayodvigno jarāmaraṇajanmavān ,
deho'hamiti yaḥ prājño na paśyati sa paśyati 29
29. ādhivyādhibhayodvignaḥ jarāmaraṇajanmavān dehaḥ
aham iti yaḥ prājñaḥ na paśyati saḥ paśyati
29. yaḥ prājñaḥ ādhivyādhibhayodvignaḥ jarāmaraṇajanmavān
dehaḥ aham iti na paśyati saḥ paśyati
29. Whoever, being wise (prājña), does not see 'I am this body,' which is distressed by mental anguish, illness, and fear, and is subject to old age, death, and birth (saṃsāra) - that person truly sees.
तिर्यगूर्ध्वमधस्ताच्च व्यापको महिमा मम ।
द्वितीयो न ममास्तीति यः पश्यति स पश्यति ॥ ३० ॥
tiryagūrdhvamadhastācca vyāpako mahimā mama ,
dvitīyo na mamāstīti yaḥ paśyati sa paśyati 30
30. tiryac ūrdhvam adhastāt ca vyāpakaḥ mahimā mama
dvitīyaḥ na mama asti iti yaḥ paśyati saḥ paśyati
30. yaḥ paśyati iti mama mahimā tiryac ūrdhvam adhastāt
ca vyāpakaḥ mama dvitīyaḥ na asti saḥ paśyati
30. Whoever perceives that 'My glory (mahimā) is all-pervasive - horizontally, upwards, and downwards - and there is no second (entity) to me,' that person truly sees.
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ।
चित्तं तु नाहमेवेति यः पश्यति स पश्यति ॥ ३१ ॥
mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva ,
cittaṃ tu nāhameveti yaḥ paśyati sa paśyati 31
31. mayi sarvam idam protam sūtre maṇigaṇāḥ iva |
cittam tu na aham eva iti yaḥ paśyati saḥ paśyati
31. yaḥ paśyati iti sarvam idam mayi protam sūtre
maṇigaṇāḥ iva tu aham cittam na eva saḥ paśyati
31. Whoever sees that 'All this (universe) is strung in me, like clusters of jewels on a thread, and indeed, I am not this mind (citta),' that person truly sees.
नाहं न चान्यदस्तीति ब्रह्मैवास्ति निरामयम् ।
इत्थं सदसतोर्मध्ये यः पश्यति स पश्यति ॥ ३२ ॥
nāhaṃ na cānyadastīti brahmaivāsti nirāmayam ,
itthaṃ sadasatormadhye yaḥ paśyati sa paśyati 32
32. na aham na ca anyat asti iti brahma eva asti nirāmayam
itthaṃ sat asatoḥ madhye yaḥ paśyati saḥ paśyati
32. na aham ca na anyat asti iti,
nirāmayam brahma eva asti.
itthaṃ sat asatoḥ madhye yaḥ paśyati,
saḥ paśyati.
32. Neither 'I' nor anything else exists; only the flawless ultimate reality (brahman) exists. He who perceives in this manner, discerning between existence and non-existence, he truly sees.
यन्नाम किंचित्त्रैलोक्यं स एवावयवो मम ।
तरङ्गोऽब्धाविवेत्यन्तर्यः पश्यति स पश्यति ॥ ३३ ॥
yannāma kiṃcittrailokyaṃ sa evāvayavo mama ,
taraṅgo'bdhāvivetyantaryaḥ paśyati sa paśyati 33
33. yat nāma kiṃcit trailokyam saḥ eva avayavaḥ mama
taraṅgaḥ abdhau iva iti antar yaḥ paśyati saḥ paśyati
33. yat nāma kiṃcit trailokyam,
saḥ eva mama avayavaḥ,
abdhau taraṅgaḥ iva iti antar yaḥ paśyati,
saḥ paśyati.
33. Whatever is called the three worlds is simply a part of me, just as a wave is a part of the ocean. He who perceives this inner truth (antar), he truly sees.
शोच्या पाल्या मयैवेयं स्वसेयं मे कनीयसी ।
त्रिलोकी पेलवेत्युच्चैर्यः पश्यति स पश्यति ॥ ३४ ॥
śocyā pālyā mayaiveyaṃ svaseyaṃ me kanīyasī ,
trilokī pelavetyuccairyaḥ paśyati sa paśyati 34
34. śocyā pālyā mayā eva iyam svasā iyam me kanīyasī
trilokī pelavā iti uccaiḥ yaḥ paśyati saḥ paśyati
34. iyam me kanīyasī svasā trilokī śocyā pālyā mayā eva pelavā asti,
iti uccaiḥ yaḥ paśyati,
saḥ paśyati.
34. This three worlds (trilokī), my younger sister, is pitiable and delicate, and must be protected by me alone. He who perceives this strongly, he truly sees.
आत्मतापरते त्वत्तामत्ते यस्य महात्मनः ।
भवादुपरते नूनं स पश्यति सुलोचनः ॥ ३५ ॥
ātmatāparate tvattāmatte yasya mahātmanaḥ ,
bhavāduparate nūnaṃ sa paśyati sulocanaḥ 35
35. ātmatāparate tvattāmatte yasya mahātmanaḥ
bhavāt uparate nūnaṃ saḥ paśyati sulocanaḥ
35. yasya mahātmanaḥ ātmatāparate tvattāmatte uparate,
bhavāt nūnaṃ uparate,
saḥ sulocanaḥ paśyati.
35. For that great soul (mahātman) for whom the notions of 'self-ness' (ātmatā) and 'other-ness' (aparatā), and 'you-ness' (tvattā) and 'my-ness' (mattā) have ceased, and who has surely risen above the cycle of worldly existence (bhava), that clear-sighted one (sulocana) truly sees.
चेत्यानुपातरहितं चिद्भैरवमयं वपुः ।
आपूरितजगज्जालं यः पश्यति स पश्यति ॥ ३६ ॥
cetyānupātarahitaṃ cidbhairavamayaṃ vapuḥ ,
āpūritajagajjālaṃ yaḥ paśyati sa paśyati 36
36. cetyānupātarahitam citbhairavamayam vapuḥ
āpūritajagajjālam yaḥ paśyati saḥ paśyati
36. yaḥ cetyānupātarahitam citbhairavamayam
āpūritajagajjālam vapuḥ paśyati saḥ paśyati
36. He who perceives the supreme reality (vapus) as free from mental projections, pervaded by the terrifying consciousness (cit) of Bhairava, and filling the entire network of worlds - he truly sees.
सुखं दुःखं भवो भावो विवेककलनाश्च याः ।
अहमेवेति वा नूनं पश्यन्नपि न हीयते ॥ ३७ ॥
sukhaṃ duḥkhaṃ bhavo bhāvo vivekakalanāśca yāḥ ,
ahameveti vā nūnaṃ paśyannapi na hīyate 37
37. sukham duḥkham bhavaḥ bhāvaḥ vivekakalanāḥ ca
yāḥ aham eva iti vā nūnam paśyan api na hīyate
37. yaḥ sukham duḥkham bhavaḥ bhāvaḥ ca yāḥ vivekakalanāḥ
aham eva iti vā nūnam paśyan api na hīyate
37. He who perceives happiness, sorrow, birth, various states of being, and even all mental distinctions (viveka-kalanās) as 'I alone am this' - even while perceiving them, he is certainly not diminished.
स्वात्मसत्तापरापूर्णे जगत्यंशेन वर्तिना ।
किं मे हेयं किमादेयमिति पश्यन्सुद्दङ्गरः ॥ ३८ ॥
svātmasattāparāpūrṇe jagatyaṃśena vartinā ,
kiṃ me heyaṃ kimādeyamiti paśyansuddaṅgaraḥ 38
38. svātmasattāparāpūrṇe jagati aṃśena vartinā
kim me heyam kim ādeyam iti paśyan suddaṅgaraḥ
38. svātmasattāparāpūrṇe jagati aṃśena vartinā
kim me heyam kim ādeyam iti paśyan suddaṅgaraḥ
38. To one who abides as a part within the world (jagat), which is supremely full of the Self's (ātman) existence (sattā), perceiving 'What is to be abandoned by me? What is to be accepted?,' that person possesses perfect insight (suddaṅgaraḥ).
अप्रतर्क्यमनाभासं सन्मात्रमिदमित्यलम् ।
हेयोपादेयकलना यस्य क्षीणा स वै पुमान् ॥ ३९ ॥
apratarkyamanābhāsaṃ sanmātramidamityalam ,
heyopādeyakalanā yasya kṣīṇā sa vai pumān 39
39. apratarkyam anābhāsam sanmātram idam iti alam
heyopādeyakalanā yasya kṣīṇā saḥ vai pumān
39. idam apratarkyam anābhāsam sanmātram iti alam.
yasya heyopādeyakalanā kṣīṇā saḥ vai pumān
39. Truly, this [reality] is inconceivable, unmanifest, mere pure being (sat) - this much is sufficient (to know). He for whom the distinction between what is to be abandoned and what is to be accepted is exhausted, he is indeed a true (puruṣa).
य आकाशवदेकात्मा सर्वभावगतोऽपि सन् ।
न भावरञ्जनामेति स महात्मा महेश्वरः ॥ ४० ॥
ya ākāśavadekātmā sarvabhāvagato'pi san ,
na bhāvarañjanāmeti sa mahātmā maheśvaraḥ 40
40. yaḥ ākāśavat ekātmā sarvabhāvagataḥ api san |
na bhāvarañjanām eti saḥ mahātmā maheśvaraḥ ||
40. yaḥ ākāśavat ekātmā san api sarvabhāvagataḥ
bhāvarañjanām na eti saḥ mahātmā maheśvaraḥ
40. He who, like space, possesses a singular self (ātman) and, though present in all phenomena, is not stained or affected by their attributes, is that great soul (mahātman) and the great lord.
तमःप्रकाशकलनामुक्तः कालात्मतां गतः ।
यः सौम्यः सुसमः स्वस्थस्तं नौमि पदमागतम् ॥ ४१ ॥
tamaḥprakāśakalanāmuktaḥ kālātmatāṃ gataḥ ,
yaḥ saumyaḥ susamaḥ svasthastaṃ naumi padamāgatam 41
41. tamaḥprakāśakalanāmuktaḥ kālātmatām gataḥ | yaḥ
saumyaḥ susamaḥ svasthaḥ tam naumi padam āgatam ||
41. yaḥ tamaḥprakāśakalanāmuktaḥ kālātmatām gataḥ
saumyaḥ susamaḥ svasthaḥ padam āgatam tam naumi
41. I praise him who is freed from the duality of darkness and light, who has attained the nature of time (kāla), who is tranquil, perfectly balanced, and established in his own self (ātman), having reached that ultimate state.
यस्योदयास्तमयसंकलनाकलासु चित्रासु चारुविभवासु जगद्गतासु ।
वृत्तिः सदैव सकलैकमतेरनन्ता तस्मै नमः परमबोधवते शिवाय ॥ ४२ ॥
yasyodayāstamayasaṃkalanākalāsu citrāsu cāruvibhavāsu jagadgatāsu ,
vṛttiḥ sadaiva sakalaikamateranantā tasmai namaḥ paramabodhavate śivāya 42
42. yasya udayāstamayasaṅkalanākalāsu
citrāsu cāruvibhavāsu jagadgatāsu |
vṛttiḥ sadā eva sakalaikamateḥ anantā
tasmai namaḥ paramabodhavate śivāya ||
42. yasya sakalaikamateḥ anantā vṛttiḥ
udayāstamayasaṅkalanākalāsu citrāsu
cāruvibhavāsu jagadgatāsu sadā eva
tasmai paramabodhavate śivāya namaḥ
42. Salutations to that auspicious one (Śiva) who possesses supreme knowledge, whose infinite activity (vṛtti) is always of the one supreme consciousness that encompasses all, and which manifests in the wondrous, beautifully splendid and pervasive cosmic phenomena of rising and setting.

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 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

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