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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-38

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श्रीवसिष्ठ उवाच ।
एवं स्थिते तु तज्ज्ञानां यदेतत्कर्तृत्वं दृश्यते सुखदुःखादिषु योगादिषु वा तदसन्नतु मूर्खाणाम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ sthite tu tajjñānāṃ yadetatkartṛtvaṃ dṛśyate sukhaduḥkhādiṣu yogādiṣu vā tadasannatu mūrkhāṇām 1
1. śrī vasiṣṭha uvāca evam sthite
tu tajjñānām yat etat kartṛtvam
dṛśyate sukhaduḥkhādiṣu
yogādiṣu vā tat asat na tu mūrkhāṇām
1. śrī vasiṣṭhaḥ uvāca evam sthite tu yat etat kartṛtvam sukhaduḥkhādiṣu vā yogādiṣu tajjñānām dṛśyate,
tat asat.
mūrkhāṇām tu na (asat).
1. Śrī Vasiṣṭha said: With this understanding, the sense of doership (kartṛtva) observed in those who are enlightened (tajjñāna), whether in situations of happiness and sorrow or in practices like yoga (yoga), is in fact unreal (asat). However, for the ignorant, this is not the case (they perceive it as real).
यतः कर्तृत्वं नाम किमुच्यते ।
यो ह्यन्तस्थाया मनोवृत्तेर्निश्चय उपादेयताप्रत्ययो वासनाभिधानस्तत्कर्तृत्वशब्देनोच्यते ॥ २ ॥
yataḥ kartṛtvaṃ nāma kimucyate ,
yo hyantasthāyā manovṛtterniścaya upādeyatāpratyayo vāsanābhidhānastatkartṛtvaśabdenocyate 2
2. yataḥ kartṛtvam nāma kim ucyate
yaḥ hi antasthāyāḥ manovṛtteḥ niścayaḥ
upādeyatāpratyayaḥ vāsanābhidhānaḥ
tat kartṛtvaśabdena ucyate
2. yataḥ (praśnaḥ:) nāma kartṛtvam kim ucyate? yaḥ hi antasthāyāḥ manovṛtteḥ niścayaḥ,
(saḥ eva) upādeyatāpratyayaḥ,
vāsanābhidhānaḥ (ca saḥ),
tat kartṛtvaśabdena ucyate.
2. For what, then, is truly meant by the term 'doership' (kartṛtva)? Indeed, it is that firm determination (niścaya) of an inner mental modification (manovṛtti) – a cognition of desirability (upādeyatā-pratyaya) – which is also known as a latent impression (vāsanā), that is referred to by the word 'doership' (kartṛtva).
चेष्टावशात्तादृक्फलभोक्तृत्वं वासनानुरूपं स्पन्दते पुरुषः स्पन्दानुरूपं फलमनुभवति ।
फलभोक्तृत्वं नाम कर्तृत्वादिति सिद्धान्तः ॥ ३ ॥
ceṣṭāvaśāttādṛkphalabhoktṛtvaṃ vāsanānurūpaṃ spandate puruṣaḥ spandānurūpaṃ phalamanubhavati ,
phalabhoktṛtvaṃ nāma kartṛtvāditi siddhāntaḥ 3
3. ceṣṭā-vaśāt tādṛk-phala-bhoktṛtvam
vāsanā-anurūpam spandate puruṣaḥ spanda-anurūpam
phalam anubhavati | phala-bhoktṛtvam
nāma kartṛtvāt iti siddhāntaḥ ||
3. puruṣaḥ ceṣṭā-vaśāt vāsanā-anurūpam
tādṛk-phala-bhoktṛtvam spandate (saḥ)
spanda-anurūpam phalam anubhavati
phala-bhoktṛtvam nāma kartṛtvāt iti siddhāntaḥ
3. Due to the influence of action (ceṣṭā), the individual (puruṣa) vibrates in a way that corresponds to their latent impressions (vāsanā), thereby experiencing results that match those vibrations. This enjoyment of results is, in fact, due to the agent's action (kartṛtva), and this is the established doctrine (siddhānta).
तथाच ।
कुर्वतोऽकुर्वतो वापि स्वर्गेऽपि नरकेऽपि वा ।
यादृग्वासनमेतत्स्यान्मनस्तदनुभूयते ॥ ४ ॥
tathāca ,
kurvato'kurvato vāpi svarge'pi narake'pi vā ,
yādṛgvāsanametatsyānmanastadanubhūyate 4
4. tathā ca | kurvataḥ akurvataḥ vā api svarge api narake
api vā | yādṛk-vāsanam etat syāt manaḥ tat anubhūyate ||
4. tathā ca etat manaḥ yādṛk-vāsanam syāt,
(tat) kurvataḥ vā akurvataḥ api,
svarge api narake api vā (vartamānasya api),
tat anubhūyate
4. And similarly, whether one is performing actions or refraining from them, whether in heaven or in hell, the mind (manas) experiences whatever kind of latent impression (vāsanā) it possesses.
तस्मादज्ञाततत्त्वानां पुंसां कुर्वतामकुर्वतां
च कर्तृता नतु ज्ञाततत्त्वानामवासनत्वात् ॥ ५ ॥
tasmādajñātatattvānāṃ puṃsāṃ kurvatāmakurvatāṃ
ca kartṛtā natu jñātatattvānāmavāsanatvāt 5
5. tasmāt ajñāta-tattvānām puṃsām kurvatām akurvatām
ca kartṛtā na tu jñāta-tattvānām avāsanatvāt ||
5. tasmāt ajñāta-tattvānām puṃsām kurvatām ca akurvatām (ca) kartṛtā (asti) tu jñāta-tattvānām na (asti),
avāsanatvāt
5. Therefore, for individuals (puruṣa) who are ignorant of the true nature (tattva), doership (kartṛtā) applies whether they act or not. However, for those who have realized the true nature (tattva), doership does not apply, as they are free from latent impressions (vāsanā).
ज्ञाततत्त्वो हि शिथिलीभूतवासनः कुर्वन्नपि फलं नानुसंदधाति ।
अथच स्पन्दनमात्रं केवलं करोत्यसक्तबुद्धिः संप्राप्तमपि फलमात्मैवेदं सर्वमेव कर्मफलमनुभवत्यकुर्वन्नपि करोति मग्नमनाः ॥ ६ ॥
jñātatattvo hi śithilībhūtavāsanaḥ kurvannapi phalaṃ nānusaṃdadhāti ,
athaca spandanamātraṃ kevalaṃ karotyasaktabuddhiḥ saṃprāptamapi phalamātmaivedaṃ sarvameva karmaphalamanubhavatyakurvannapi karoti magnamanāḥ 6
6. jñāta-tattvaḥ hi śithilī-bhūta-vāsanaḥ kurvan api phalam na
anusaṃdadhāti | atha ca spandana-mātram kevalam karoti
asakta-buddhiḥ samprāptam api phalam ātmanā eva idam sarvam eva
karma-phalam anubhavati akurvan api karoti magna-manāḥ ||
6. hi jñāta-tattvaḥ śithilī-bhūta-vāsanaḥ kurvan api phalam na anusaṃdadhāti atha ca asakta-buddhiḥ kevalam spandana-mātram karoti (saḥ) samprāptam api phalam,
sarvam eva idam karma-phalam ātmanā eva anubhavati akurvan api magna-manāḥ karoti
6. Indeed, one who has realized the true nature (tattva), whose latent impressions (vāsanā) have become weakened, does not associate with the results (phala) even while performing actions. Furthermore, an unattached intellect (buddhi) merely causes a vibration, and even if results are obtained, it experiences all this fruit of action (karma-phala) as nothing but the Self (ātman). A mind (manas) absorbed (in the Self) acts even when seemingly doing nothing.
मनो यत्करोति तत्कृतं भवति यन्न करोति तन्न
कृतं भवति अतो मन एव कर्तृ न देहः ॥ ७ ॥
mano yatkaroti tatkṛtaṃ bhavati yanna karoti
tanna kṛtaṃ bhavati ato mana eva kartṛ na dehaḥ 7
7. manaḥ yat karoti tat kṛtam bhavati yat na karoti
tat na kṛtam bhavati ataḥ manaḥ eva kartṛ na dehaḥ
7. yat manaḥ karoti tat kṛtam bhavati,
yat na karoti tat na kṛtam bhavati.
ataḥ manaḥ eva kartṛ,
na dehaḥ.
7. Whatever the mind (manas) does, that is accomplished. Whatever it does not do, that is not accomplished. Therefore, the mind (manas) itself is the doer, not the body.
चित्तादेवायं संसार आगतश्चित्तमय एव चित्तमात्रं चित्त एव स्थित इति विज्ञातम् ।
विषयश्चमृगतृसर्वमुपशान्तमभूद्वासनैवेति ज्ञ एवास्तीति ॥ ८ ॥
cittādevāyaṃ saṃsāra āgataścittamaya eva cittamātraṃ citta eva sthita iti vijñātam ,
viṣayaścamṛgatṛsarvamupaśāntamabhūdvāsanaiveti jña evāstīti 8
8. cittāt eva ayam saṃsāraḥ āgataḥ citta-mayaḥ
eva citta-mātram citte eva sthitaḥ iti
vijñātam viṣayaḥ ca mṛgatṛ-sarvam upaśāntam
abhūt vāsanā eva iti jñaḥ eva asti iti
8. ayam saṃsāraḥ cittāt eva āgataḥ,
citta-mayaḥ eva asti,
citta-mātram citte eva sthitaḥ iti vijñātam.
ca viṣayaḥ mṛgatṛ-sarvam upaśāntam abhūt.
vāsanā eva iti,
jñaḥ eva asti iti (vijñātam).
8. This cycle of rebirth (saṃsāra) arises solely from the mind (citta), indeed it consists entirely of the mind (citta), and it is known to be situated only in the mind (citta). All objects, like a mirage, completely subsided. It is known that only residual impressions (vāsanā) exist, and that the knower (jña) alone truly is.
आत्मविदां हि तन्मनः परमुपशममागतं मृगतृष्णाजलमिव वर्षति जलदे हिमकण इव चण्डातपे विलीनं तुर्यदशामुपागतं स्थितम् ॥ ९ ॥ ātmavidāṃ hi tanmanaḥ paramupaśamamāgataṃ mṛgatṛṣṇājalamiva varṣati jalade himakaṇa iva caṇḍātape vilīnaṃ turyadaśāmupāgataṃ sthitam ।
।
9 ।
।
आत्मविदां हि तन्मनः परमुपशममागतं मृगतृष्णाजलमिव वर्षति जलदे
हिमकण इव चण्डातपे विलीनं तुर्यदशामुपागतं स्थितम् ॥ ९ ॥
9. ātma-vidām hi tat manaḥ param upaśamam
āgatam mṛgatṛṣṇā-jalam iva varṣati
jalade hima-kaṇaḥ iva caṇḍa-ātape
vilīnam turya-daśām upāgatam sthitam
9. hi ātma-vidām tat manaḥ param upaśamam āgatam (asti).
(tat manaḥ) mṛgatṛṣṇā-jalam iva jalade varṣati,
hima-kaṇaḥ iva caṇḍa-ātape vilīnam (asti),
(tac ca) turya-daśām upāgatam sthitam.
9. Indeed, for those who know the Self (ātman) (ātmavid), that mind (manas) has attained the supreme tranquility. It is like the water of a mirage that rains in a cloud, or a snowflake that melts in fierce heat, having merged into and reached the fourth state (turyadaśā), remaining steadfast.
नानन्दं न निरानन्दं न चलं नाचलं स्थिरम् ।
न सन्नासन्न चैतेषां मध्यं ज्ञानिमनो विदुः ॥ १० ॥
nānandaṃ na nirānandaṃ na calaṃ nācalaṃ sthiram ,
na sannāsanna caiteṣāṃ madhyaṃ jñānimano viduḥ 10
10. na ānandam na nira-ānandam na calam na acalam sthiram
na sat na asat na ca eteṣām madhyam jñāni-manaḥ viduḥ
10. jñāni-manaḥ ānandam na,
nira-ānandam na,
calam na,
acalam na,
(api tu) sthiram (asti).
sat na,
asat na,
ca eteṣām madhyam na (iti) viduḥ.
10. The mind (manas) of the knower (jñānin) is understood to be neither joy (ānanda) nor joyless, neither moving nor unmoving, (but) stable; neither existent nor non-existent, nor the middle ground between these.
न वासनामये स्पन्दरसे गज इव पल्वले मज्जति तज्ज्ञो
मूर्खमनोभोगभूमिमेव पश्यति न सत्तत्त्वं ॥ ११ ॥
na vāsanāmaye spandarase gaja iva palvale majjati tajjño
mūrkhamanobhogabhūmimeva paśyati na sattattvaṃ 11
11. But the ignorant mind (which is unacquainted with this state of transport) is transported by its thirst after the moving waters of earthly pleasures; as an elephant is misled to the foul pool, where he is plunged in its mud and mire, without finding any thing that is really good.
तथाचायमत्रापरो दृष्टान्तः ।
अकुर्वन्नपि श्वभ्रपतनं श्तयासनगतोऽपि श्वभ्रपातवासनावासिते चेतसि श्वभ्रपतनदुःखमनुभवति ।
अपरस्तु कुर्वन्नपि श्वभ्रपतनं परममुपशममुपगतवति मनसि शय्यासनसुखमनुभवति ।
एवमनयोः शय्यासनश्वभ्रपातयोरेकः श्वभ्रपतनस्याकर्तापि कर्ता संपन्नो द्वितीयश्च श्वभ्रपतनस्य कर्ताप्यकर्ता संपन्नश्चित्तवशात्तस्माद्यच्चित्तं तन्मयो भवति पुरुष इति सिद्धान्तः ॥ १२ ॥
tathācāyamatrāparo dṛṣṭāntaḥ ,
akurvannapi śvabhrapatanaṃ śtayāsanagato'pi śvabhrapātavāsanāvāsite cetasi śvabhrapatanaduḥkhamanubhavati ,
aparastu kurvannapi śvabhrapatanaṃ paramamupaśamamupagatavati manasi śayyāsanasukhamanubhavati ,
evamanayoḥ śayyāsanaśvabhrapātayorekaḥ śvabhrapatanasyākartāpi kartā saṃpanno dvitīyaśca śvabhrapatanasya kartāpyakartā saṃpannaścittavaśāttasmādyaccittaṃ tanmayo bhavati puruṣa iti siddhāntaḥ 12
12. Here is another instance of it based upon a stanza in the Sruti, which says that:—A man dreaming himself to be falling into a pit, feels the fear of his fall in his imagination even when he has been sleeping in his bed; but another who actually falls in a pit when he is fast asleep, is quite insensible of his falls. Thus it is the mind which paints its own pleasure and pains, and not the bodily action or its inactivity.
तेन तत्र कर्तुरकर्तुर्वा नित्यमसंसक्तं भवतु चेतो नहि किंचिदस्त्यात्मतत्त्वव्यतिरिक्तं यत्र संसक्तिर्भाव्यते ।
यत्किंचिदिदं जगद्गतं तत्सर्वं शुद्धचित्तत्वादाभासमवेहि ॥ १३ ॥
tena tatra karturakarturvā nityamasaṃsaktaṃ bhavatu ceto nahi kiṃcidastyātmatattvavyatiriktaṃ yatra saṃsaktirbhāvyate ,
yatkiṃcididaṃ jagadgataṃ tatsarvaṃ śuddhacittatvādābhāsamavehi 13
13. Hence whether a man is the doer of an action or not, he perceives nothing of it, when his mind is engrossed in some other thought or action; but he views every thing within himself, who beholds them on the abstract meditation of his mind. The thinking mind sees the outward objects, as reflections of his pure intellect cast without him.
एवं चास्य ज्ञातज्ञेयस्य पुंसो नामात्मा सुखदुःखानां न गम्य इति निश्चये जाते नात्मव्यतिरिक्ता आधाराधेयदृष्टयो विद्यन्त इति निश्चये जाते कर्ता भोक्तासर्वपदार्थव्यतिरिक्तोबालाग्रसहस्रभागोऽहमिति निश्चये जाते यत्किंचिदिदं तत्सर्वमहमेवेति वा निश्चये जाते सर्वसत्त्वावभासकः सर्वगस्तिष्ठाम्येवाहमिति निश्चये जाते नाहं सुखदुःखानां गम्य इति विगतज्वरतया चित्तवृत्तिर्लीलयैव तिष्ठते व्यवहारेषु ॥ १४ ॥ evaṃ cāsya jñātajñeyasya puṃso nāmātmā sukhaduḥkhānāṃ na gamya iti niścaye jāte nātmavyatiriktā ādhārādheyadṛṣṭayo vidyanta iti niścaye jāte kartā bhoktāsarvapadārthavyatiriktobālāgrasahasrabhāgo'hamiti niścaye jāte yatkiṃcididaṃ tatsarvamahameveti vā niścaye jāte sarvasattvāvabhāsakaḥ sarvagastiṣṭhāmyevāhamiti niścaye jāte nāhaṃ sukhaduḥkhānāṃ gamya iti vigatajvaratayā cittavṛttirlīlayaiva tiṣṭhate vyavahāreṣu ।
।
14 ।
।
एवं चास्य ज्ञातज्ञेयस्य पुंसो नामात्मा सुखदुःखानां न गम्य इति निश्चये जाते नात्मव्यतिरिक्ता
आधाराधेयदृष्टयो विद्यन्त इति निश्चये जाते कर्ता भोक्तासर्वपदार्थव्यतिरिक्तोबालाग्रसहस्रभागोऽहमिति
निश्चये जाते यत्किंचिदिदं तत्सर्वमहमेवेति वा निश्चये जाते सर्वसत्त्वावभासकः सर्वगस्तिष्ठाम्येवाहमिति
निश्चये जाते नाहं सुखदुःखानां गम्य इति विगतज्वरतया चित्तवृत्तिर्लीलयैव तिष्ठते व्यवहारेषु ॥ १४ ॥
14. Thus the man knowing the knowable soul, knows himself as inaccessible to the feelings of pleasure and pain. Knowing this as certain, he finds the existence of no other thing, apart from what is contained in the container of his soul, which is as a thousandth part of a hair. This being ascertained, he views every thing in himself. With this certainty of knowledge, he comes to know his self as the reflector of all things, and present in all of them. After these ascertainments, he comes to the conclusion that he is not subject to pain or pleasure. Thus freed from anxieties, the mind freely exercises its powers over all customary duties, without being concerned with them.
तज्ज्ञस्य संकटे च मुदितैव केवलं ज्योत्स्नेव भुवनभावमलंकरोति येन चित्तादृते तु ज्ञः कुर्वन्न प्यकर्ता संपन्नो मनसोऽलेपकत्वान्नासौ पादपा ण्यादिविक्षेपस्य यत्नकृतस्यापि कर्मणः फलमनुभवति ॥ १५ ॥ tajjñasya saṃkaṭe ca muditaiva kevalaṃ jyotsneva bhuvanabhāvamalaṃkaroti yena cittādṛte tu jñaḥ kurvanna pyakartā saṃpanno manaso'lepakatvānnāsau pādapā ṇyādivikṣepasya yatnakṛtasyāpi karmaṇaḥ phalamanubhavati ।
।
15 ।
।
तज्ज्ञस्य संकटे च मुदितैव केवलं ज्योत्स्नेव
भुवनभावमलंकरोति येन चित्तादृते तु ज्ञः कुर्वन्न
प्यकर्ता संपन्नो मनसोऽलेपकत्वान्नासौ पादपा
ण्यादिविक्षेपस्य यत्नकृतस्यापि कर्मणः फलमनुभवति ॥ १५ ॥
15. He who knows the self, remains joyous even in his calamity, and shines as the moonlight, which enlightens the world. He knows that it is his mind and not his self, that is the agent of his actions although he is the doer of them: and knowing the agency of the mind in all his actions, he does not assume to himself the merit of the exercise of his limbs, hands and feet, nor expects to reap the rewards of all his assiduous labours and acts.
एवं मनः सर्वकर्मणां सर्वेहितानां सर्वभावानां सर्वलोकानां सर्वगतीनां बीजं तस्मिन्परिहृते सर्वकर्माणि परिहृतानि भवन्ति सर्वदुःखानि क्षीयन्ते सर्वकर्माणि लयमुपयान्ति ।
मानसेनापि कर्मणायत्कृतेनापि ज्ञो नाक्रम्यते न विवशीक्रियते न रञ्जनामुपैत्यव्यतिरिक्तात् ॥ १६ ॥ evaṃ manaḥ sarvakarmaṇāṃ sarvehitānāṃ sarvabhāvānāṃ sarvalokānāṃ sarvagatīnāṃ bījaṃ tasminparihṛte sarvakarmāṇi parihṛtāni bhavanti sarvaduḥkhāni kṣīyante sarvakarmāṇi layamupayānti ।
mānasenāpi karmaṇāyatkṛtenāpi jño nākramyate na vivaśīkriyate na rañjanāmupaityavyatiriktāt ।
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16 ।
।
एवं मनः सर्वकर्मणां सर्वेहितानां सर्वभावानां सर्वलोकानां सर्वगतीनां बीजं तस्मिन्परिहृते सर्वकर्माणि परिहृतानि भवन्ति सर्वदुःखानि क्षीयन्ते सर्वकर्माणि लयमुपयान्ति ।
मानसेनापि कर्मणायत्कृतेनापि ज्ञो नाक्रम्यते न विवशीक्रियते न रञ्जनामुपैत्यव्यतिरिक्तात् ॥ १६ ॥
16. Mental actions (thoughts) being brought to practice, tend to involve their unguarded agents of ungoverned minds, into the endurance of its consequence. Thus the mind is the seed (root) of all efforts and exertions, of all acts and actions, of all their results and productions, and the source of suffering the consequences of actions. By doing away with your mind, you make a clean sweep of all your actions, and thereby avoid all your miseries resulting from your acts. All these are at an end with the anaesthesia of the mind. It is a practice in Yoga to allay (laisser aller), the excitement of the mind to its ever varying purposes.
यथा बालो मनसा नगरस्य निर्माणं निर्मृष्टं च कुर्वंन्नगरनिर्माणं मनःकृतमकृतमिव लीलयानुभवति नोपादेयतयासुखदुःखमकृत्रिममिति पश्यति नगरनिर्मथनं च मनःकृतं कृतमिति पश्यतीति दुःखमपि लीलयानुभवन्नपि न दुःखमिति पश्यति ।
एवमसौपरमार्थतःकुर्वन्नपि न लिप्यत एवेति ॥ १७ ॥ yathā bālo manasā nagarasya nirmāṇaṃ nirmṛṣṭaṃ ca kurvaṃnnagaranirmāṇaṃ manaḥkṛtamakṛtamiva līlayānubhavati nopādeyatayāsukhaduḥkhamakṛtrimamiti paśyati nagaranirmathanaṃ ca manaḥkṛtaṃ kṛtamiti paśyatīti duḥkhamapi līlayānubhavannapi na duḥkhamiti paśyati ।
evamasauparamārthataḥkurvannapi na lipyata eveti ।
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17 ।
।
यथा बालो मनसा नगरस्य निर्माणं निर्मृष्टं च कुर्वंन्नगरनिर्माणं मनःकृतमकृतमिव लीलयानुभवति नोपादेयतयासुखदुःखमकृत्रिममिति पश्यति नगरनिर्मथनं च मनःकृतं कृतमिति पश्यतीति दुःखमपि लीलयानुभवन्नपि न दुःखमिति पश्यति ।
एवमसौपरमार्थतःकुर्वन्नपि न लिप्यत एवेति ॥ १७ ॥
17. Behold the boy is led by his mind (fancy) to build his toy or hobby-horse, which he dresses and daubs at his wilful play, without showing any concern or feeling of pleasure or pain, in its making or breaking of it at his pleasure. So doth man build his aerial castle, and level it without the sense of his gain or loss therein. It is by his acting in this manner in all worldly matters, that no man is spiritually entangled to them.
सर्वभावेषु हेयोपादेयताभ्यां जगति किं कारणं दुःखस्य न चोपादेये किंचिदपि संभवति यदविनाशं व्यतिरिक्तं चात्मनस्तस्मादयमात्माऽकर्ताऽभोक्ताऽतत्त्वतो यदेतत्कर्तृत्वं च स्वध्यारोप्यते ॥ १८ ॥ sarvabhāveṣu heyopādeyatābhyāṃ jagati kiṃ kāraṇaṃ duḥkhasya na copādeye kiṃcidapi saṃbhavati yadavināśaṃ vyatiriktaṃ cātmanastasmādayamātmā'kartā'bhoktā'tattvato yadetatkartṛtvaṃ ca svadhyāropyate ।
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18 ।
।
सर्वभावेषु हेयोपादेयताभ्यां जगति किं कारणं
दुःखस्य न चोपादेये किंचिदपि संभवति यदविनाशं
व्यतिरिक्तं चात्मनस्तस्मादयमात्माऽकर्ताऽभोक्ताऽतत्त्वतो
यदेतत्कर्तृत्वं च स्वध्यारोप्यते ॥ १८ ॥
18. What cause can there be for your sorrow, amidst the dangers and delights of this world, but that you have the one and not the other. But what thing is there that is delectable and delightful to be desired in this world, which is not evanescent and perishable at the same time, save yourself (soul), which is neither the active nor passive agent of your actions and enjoyments; though they attribute the actions and their fruitions to it by their error.
आवश्यकं तत्सम्यग्दर्शनमोहान्न वस्तुत इति यथाभूतवस्तुविचारणात्कर्तृत्वभोक्तृत्वे न स्तः ।
इन्द्रियेन्द्रियार्थद्वेषाभिलाषादिका दृष्टयस्तद्दृष्टीनां दृश्यन्ते नातद्दृष्टीनाम् ॥ १९ ॥
āvaśyakaṃ tatsamyagdarśanamohānna vastuta iti yathābhūtavastuvicāraṇātkartṛtvabhoktṛtve na staḥ ,
indriyendriyārthadveṣābhilāṣādikā dṛṣṭayastaddṛṣṭīnāṃ dṛśyante nātaddṛṣṭīnām 19
19. आवश्यकम् तत् सम्यग्दर्शनमोहात् न वस्तुतः इति
यथाभूतवस्तुविचारणात् कर्तृत्वभोक्तृत्वे न
स्तः इन्द्रियेन्द्रियार्थद्वेषाभिलाषादिकाः
दृष्टयः तत् दृष्टीनां दृश्यन्ते न अतत् दृष्टीनाम्
19. तत् सम्यग्दर्शनमोहात् आवश्यकम् न वस्तुतः इति यथाभूतवस्तुविचारणात् कर्तृत्वभोक्तृत्वे न स्तः इन्द्रियेन्द्रियार्थद्वेषाभिलाषादिकाः दृष्टयः तत् दृष्टीनां दृश्यन्ते,
न अतत् दृष्टीनाम् ।
19. That (perception) is necessary due to the delusion (moha) of right vision, but it is not intrinsically real. From a thorough consideration of things as they truly are, both agency (kartṛtva) and enjoyership (bhoktṛtva) do not exist. Perceptions such as aversion and desire regarding the senses and their objects are seen by those who possess such views, but not by those who do not.
मोक्षोऽस्ति न संसारे स्वसंसक्तमनसामिहासंसक्तमनसां
त्वेतत्सर्वमेवास्ति ॥ २० ॥
mokṣo'sti na saṃsāre svasaṃsaktamanasāmihāsaṃsaktamanasāṃ
tvetatsarvamevāsti 20
20. मोक्षः अस्ति न संसारे स्वसंसक्तमनसाम् इह
असंसक्तमनसाम् तु एतत् सर्वम् एव अस्ति
20. स्वसंसक्तमनसाम् संसारे मोक्षः न अस्ति इह असंसक्तमनसाम् तु एतत् सर्वम् एव अस्ति ।
20. For those whose minds are attached to the world (saṃsāra), there is no liberation (mokṣa) in this transmigratory existence. However, for those whose minds are unattached in this world, all this (liberation) certainly exists.
यथास्थितं ज्ञस्य केवलमात्मतत्वमेवोल्लसति तद्वित्वैकत्ववादिसिद्धे द्वित्वैकत्वे करोति सत्त्वासत्त्वे करोति शक्तिजालादभिन्नां सर्वशक्तितां च दर्शयति तस्य ॥ २१ ॥ yathāsthitaṃ jñasya kevalamātmatatvamevollasati tadvitvaikatvavādisiddhe dvitvaikatve karoti sattvāsattve karoti śaktijālādabhinnāṃ sarvaśaktitāṃ ca darśayati tasya ।
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21 ।
।
यथास्थितं ज्ञस्य केवलमात्मतत्वमेवोल्लसति
तद्वित्वैकत्ववादिसिद्धे द्वित्वैकत्वे
करोति सत्त्वासत्त्वे करोति शक्तिजालादभिन्नां
सर्वशक्तितां च दर्शयति तस्य ॥ २१ ॥
21. यथास्थितम् ज्ञस्य केवलम् आत्मतत्त्वम् एव
उल्लसति तत् द्वित्वैकत्ववादिसिद्धे
द्वित्वैकत्वे करोति सत्त्वासत्त्वे करोति शक्तिजालात्
अभिन्नाम् सर्वशक्तिताम् च दर्शयति तस्य
21. यथास्थितम् ज्ञस्य केवलम् आत्मतत्त्वम् एव उल्लसति तत् द्वित्वैकत्ववादिसिद्धे द्वित्वैकत्वे करोति,
सत्त्वासत्त्वे करोति,
च तस्य शक्तिजालात् अभिन्नाम् सर्वशक्तिताम् दर्शयति ।
21. For the knower (jña), the reality of the self (ātman) alone shines forth just as it is. That (reality of the self) creates the duality and non-duality established by the proponents of duality and non-duality. It creates both existence and non-existence. And it reveals the knower's all-powerfulness, which is non-different from the network of powers.
न बन्धोऽस्ति न मोक्षोऽस्ति नाबन्धोस्ति न बन्धनम् ।
अप्रबोधादिदं दुःखं प्रबोधात्प्रविलीयते ॥ २२ ॥
na bandho'sti na mokṣo'sti nābandhosti na bandhanam ,
aprabodhādidaṃ duḥkhaṃ prabodhātpravilīyate 22
22. न बन्धः अस्ति न मोक्षः अस्ति न अबन्धः अस्ति न
बन्धनम् अप्रबोधात् इदम् दुःखम् प्रबोधात् प्रविलीयते
22. बन्धः न अस्ति,
मोक्षः न अस्ति अबन्धः न अस्ति,
बन्धनम् न अस्ति अप्रबोधात् इदम् दुःखम्,
प्रबोधात् प्रविलीयते ।
22. There is no bondage, nor is there liberation (mokṣa). There is no non-bondage, nor is there binding. This suffering arises from non-awareness and completely dissolves through awareness.
संकल्पिता जगति मोक्षमतिर्मुधैव संकल्पिता जगति बन्धमतिर्मुधैव ।
संत्यज्य सर्वमनहंकृतिरात्मनिष्ठो धीरो धिया व्यवहरन्भुवि राम तिष्ठ ॥ २३ ॥
saṃkalpitā jagati mokṣamatirmudhaiva saṃkalpitā jagati bandhamatirmudhaiva ,
saṃtyajya sarvamanahaṃkṛtirātmaniṣṭho dhīro dhiyā vyavaharanbhuvi rāma tiṣṭha 23
23. saṅkalpitā jagati mokṣamatiḥ mudhā eva
saṅkalpitā jagati bandhamatiḥ mudhā eva
saṃtyajya sarvam anahaṅkṛtiḥ ātmaniṣṭhaḥ
dhīraḥ dhiyā vyavaharan bhuvi rāma tiṣṭha
23. rāma jagati mokṣamatiḥ mudhā eva saṅkalpitā
jagati bandhamatiḥ mudhā eva saṅkalpitā
sarvam saṃtyajya anahaṅkṛtiḥ ātmaniṣṭhaḥ
dhīraḥ dhiyā bhuvi vyavaharan tiṣṭha
23. O Rāma, the notion of liberation (mokṣa) conceived in the world is in vain, and the notion of bondage conceived in the world is likewise in vain. Having completely abandoned everything, the wise one, free from ego (ahaṅkāra) and firm in the self (ātman), should remain active in the world with understanding.

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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

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 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 (current chapter) 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