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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-41

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श्रीराम उवाच ।
क्षीरोदकुक्षितुल्याभिः शीतलामलदीप्तिभिः ।
तवोक्तिभिर्विचित्राभिर्गम्भीराभिरिवाभितः ॥ १ ॥
śrīrāma uvāca ,
kṣīrodakukṣitulyābhiḥ śītalāmaladīptibhiḥ ,
tavoktibhirvicitrābhirgambhīrābhirivābhitaḥ 1
1. śrīrāma uvāca | kṣīrodakukṣitulyābhiḥ śītalāmaladīptibhiḥ
| tava uktibhiḥ vicitrābhiḥ gambhīrābhiḥ iva abhitaḥ ||
1. śrīrāma uvāca tava uktibhiḥ
kṣīrodakukṣitulyābhiḥ śītalāmaladīptibhiḥ
vicitrābhiḥ gambhīrābhiḥ
iva abhitaḥ [santīti me bhāti]
1. Shri Rama said: Your profound and diverse utterances, with their cool, pure brilliance, are like the depths of the milk ocean, as if encompassing everything.
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क्षणमान्ध्यमिवाप्नोमि क्षणं यामि प्रकाशताम् ।
शान्तातपलवः प्रावृड्लोलाभ्र इव वासरः ॥ २ ॥
kṣaṇamāndhyamivāpnomi kṣaṇaṃ yāmi prakāśatām ,
śāntātapalavaḥ prāvṛḍlolābhra iva vāsaraḥ 2
2. kṣaṇam āndhyam iva āpnomi kṣaṇam yāmi prakāśatām
| śānta ātapa lavaḥ prāvṛṭ lola abhraḥ iva vāsaraḥ
2. kṣaṇam āndhyam iva āpnomi kṣaṇam prakāśatām yāmi
prāvṛṭ lola abhraḥ śānta ātapa lavaḥ vāsaraḥ iva
2. For a moment, I experience a kind of blindness; for a moment, I attain clarity. It is like a day in the rainy season when the intense sunlight has subsided, but restless clouds are present.
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अनन्तस्याप्रमेयस्य सर्वस्यैकस्य भास्वतः ।
अनस्तमितसारस्य कलना कथमागता ॥ ३ ॥
anantasyāprameyasya sarvasyaikasya bhāsvataḥ ,
anastamitasārasya kalanā kathamāgatā 3
3. anantasya aprameyasya sarvasya ekasya bhāsvataḥ
| anastamita-sārasya kalanā katham āgatā
3. anantasya aprameyasya ekasya sarvasya bhāsvataḥ
anastamita-sārasya kalanā katham āgatā
3. How did a notion (kalanā) come about for the infinite, the immeasurable, the one, the all-shining (bhāsvataḥ), whose essence never sets?
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श्रीवसिष्ठ उवाच ।
यथाभूतार्थवाक्यार्थाः सर्वा एव ममोक्तयः ।
नासमर्था विरूपार्थाः पूर्वापरविरोधदाः ॥ ४ ॥
śrīvasiṣṭha uvāca ,
yathābhūtārthavākyārthāḥ sarvā eva mamoktayaḥ ,
nāsamarthā virūpārthāḥ pūrvāparavirodhadāḥ 4
4. yathābhūtārthavākyārthāḥ sarvāḥ eva mama uktayaḥ
| na asamarthāḥ virūpārthāḥ pūrvāparavirodhadāḥ
4. mama sarvāḥ uktayaḥ yathābhūtārthavākyārthāḥ eva
na asamarthāḥ virūpārthāḥ pūrvāparavirodhadāḥ
4. Śrī Vasiṣṭha said: All my statements (uktayaḥ) are indeed such that their meanings are based on the true nature of things. They are not ineffective, nor do they have distorted meanings, nor do they cause contradictions between earlier and later parts.
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ज्ञानदृष्टौ प्रसन्नायां प्रबोधे विततोदये ।
यथावज्ज्ञास्यसि स्वस्थो मद्वाग्दृष्टिबलाबलम् ॥ ५ ॥
jñānadṛṣṭau prasannāyāṃ prabodhe vitatodaye ,
yathāvajjñāsyasi svastho madvāgdṛṣṭibalābalam 5
5. jñāna-dṛṣṭau prasannāyām prabodhe vitata-udaye |
yathāvat jñāsyasi svasthaḥ mat-vāk-dṛṣṭi-bala-abalam
5. jñānadṛṣṭau prasannāyām prabodhe vitatodaye
svasthaḥ yathāvat madvāgdṛṣṭibalābalam jñāsyasi
5. When the vision of knowledge (jñāna-dṛṣṭi) is clear and awakening (prabodha) has fully arisen, then, being in your natural state (svasthaḥ), you will truly understand the strength and weakness of my words and perspective.
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उपदेश्योपदेशार्थं शास्त्रार्थप्रतिपत्तये ।
शब्दार्थवाक्यरचनाभ्रमो मा तन्मयो भव ॥ ६ ॥
upadeśyopadeśārthaṃ śāstrārthapratipattaye ,
śabdārthavākyaracanābhramo mā tanmayo bhava 6
6. upadeśyopadeśārtham śāstrārthapratipattaye
śabdārthavākyaracanābhramaḥ mā tanmayaḥ bhava
6. For the purpose of instructing the student and for the understanding of the meaning of the scriptures, may there be no delusion (bhrama) arising from the arrangement of words, their meanings, and sentences. Do not become absorbed in that (delusion).
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यदा पुरा ज्ञास्यसि तत्सत्यमत्यन्तनिर्मलम् ।
वाच्यवाचकशब्दार्थभेदं त्यक्ष्यसि वै तदा ॥ ७ ॥
yadā purā jñāsyasi tatsatyamatyantanirmalam ,
vācyavācakaśabdārthabhedaṃ tyakṣyasi vai tadā 7
7. yadā purā jñāsyasi tat satyam atyantanirmalam
vācyavācakaśabdārthabhedam tyakṣyasi vai tadā
7. When you truly come to know that exceedingly pure truth, then you will indeed abandon the distinction between the expresser and the expressed, as well as the differentiation of word meanings.
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भेदकृद्वाक्प्रपञ्चोऽयमुपदेश्येषु कल्पितः ।
उपदेश्योपदेशार्थं शास्त्रार्थप्रतिपत्तये ॥ ८ ॥
bhedakṛdvākprapañco'yamupadeśyeṣu kalpitaḥ ,
upadeśyopadeśārthaṃ śāstrārthapratipattaye 8
8. bhedakṛt vākprapañcaḥ ayam upadeśyeṣu kalpitaḥ
upadeśyopadeśārtham śāstrārthapratipattaye
8. This proliferation of language (vākprapañca), which creates distinctions, is devised for the students. It is for the purpose of instructing those to be taught and for the understanding of the meaning of the scriptures.
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शब्दार्थवाक्प्रपञ्चोऽयमुपदेशेषु कल्पितः ।
सदाऽज्ञेषु न तज्ज्ञेषु विद्यते पारमार्थिकः ॥ ९ ॥
śabdārthavākprapañco'yamupadeśeṣu kalpitaḥ ,
sadā'jñeṣu na tajjñeṣu vidyate pāramārthikaḥ 9
9. śabdārthavākprapañcaḥ ayam upadeśeṣu kalpitaḥ
sadā ajñeṣu na tajjñeṣu vidyate pāramārthikaḥ
9. This linguistic proliferation of words and meanings is devised in instructions. It is always considered ultimately real (pāramārthika) by the ignorant, but it is not found to be so by those who truly know.
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कलनामलमोहादि किंचिन्नात्मनि विद्यते ।
नीरागं ब्रह्म परमं तदेवेदं जगत्स्थितम् ॥ १० ॥
kalanāmalamohādi kiṃcinnātmani vidyate ,
nīrāgaṃ brahma paramaṃ tadevedaṃ jagatsthitam 10
10. kalanāmalamohādi kiṃcit na ātmani vidyate
nīrāgaṃ brahma paramam tat eva idam jagat sthitam
10. ātmani kalanāmalamohādi kiṃcit na vidyate
nīrāgaṃ paramam brahma tat eva idam jagat sthitam
10. No trace (kalā) of perception (kalanā), purity (amala), delusion (moha), or anything similar exists in the self (ātman). That supreme Brahman is free from attachment, and this entire world is established as that (Brahman) alone.
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एतद्विचित्ररूपाभिर्युक्तिभिर्बहुशः पुनः ।
विस्तरेणैव वक्तव्यं सिद्धान्तावसरेऽनघ ॥ ११ ॥
etadvicitrarūpābhiryuktibhirbahuśaḥ punaḥ ,
vistareṇaiva vaktavyaṃ siddhāntāvasare'nagha 11
11. etat vicitrarūpābhiḥ yuktibhiḥ bahuśaḥ punaḥ
vistareṇa eva vaktavyam siddhānta-avasare anagha
11. anagha etat vicitrarūpābhiḥ yuktibhiḥ bahuśaḥ
punaḥ siddhānta-avasare vistareṇa eva vaktavyam
11. O sinless one (anagha), this [matter] must be explained repeatedly, and indeed extensively, through arguments of various forms, at the occasion of the conclusive doctrine (siddhānta).
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वाक्प्रपञ्चं विना त्वेतदज्ञानमतुलं तमः ।
भेत्तुमन्योन्यमुदितं यत्नं कर्तुं न शक्यते ॥ १२ ॥
vākprapañcaṃ vinā tvetadajñānamatulaṃ tamaḥ ,
bhettumanyonyamuditaṃ yatnaṃ kartuṃ na śakyate 12
12. vāk-prapañcam vinā tu etat ajñānam atulam tamaḥ
bhettum anyonyamuditam yatnam kartum na śakyate
12. tu vāk-prapañcam vinā etat atulam ajñānam tamaḥ
bhettum anyonyamuditam yatnam kartum na śakyate
12. However, without the elaboration of speech, this immense darkness of ignorance (ajñāna) cannot be dispelled, nor can a mutually generated effort (yatna) be made [to overcome it].
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अविद्ययैवोत्तमया स्वात्मनाशोद्यमेच्छया ।
विद्या सा प्रार्थ्यते राम सर्वदोषापहारिणी ॥ १३ ॥
avidyayaivottamayā svātmanāśodyamecchayā ,
vidyā sā prārthyate rāma sarvadoṣāpahāriṇī 13
13. avidyayā eva uttamayā svātmanāśodyamecchayā
vidyā sā prārthyate rāma sarvadoṣāpahāriṇī
13. rāma uttamayā svātmanāśodyamecchayā eva
avidyayā sarvadoṣāpahāriṇī sā vidyā prārthyate
13. O Rama, it is by supreme ignorance (avidyā) itself, which creates the desire for the effort to destroy one's own (false) self, that knowledge (vidyā), the dispeller of all faults, is sought.
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शाम्यति ह्यस्त्रमस्त्रेण मलेन क्षाल्यते मलः ।
शमं विषं विषेणैति रिपुणा हन्यते रिपुः ॥ १४ ॥
śāmyati hyastramastreṇa malena kṣālyate malaḥ ,
śamaṃ viṣaṃ viṣeṇaiti ripuṇā hanyate ripuḥ 14
14. śāmyati hi astram astreṇa malena kṣālyate malaḥ
śamam viṣam viṣeṇa eti ripuṇā hanyate ripuḥ
14. astram astreṇa hi śāmyati malaḥ malena kṣālyate
viṣam viṣeṇa śamam eti ripuḥ ripuṇā hanyate
14. Indeed, a weapon is calmed by another weapon. Dirt is washed away by dirt. Poison (viṣa) neutralizes poison. An enemy is killed by an enemy.
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ईदृशी राम मायेयं यां स्वनाशेन हर्षदा ।
न लक्ष्यते स्वभावोऽस्याः प्रेक्ष्यमाणैव नश्यति ॥ १५ ॥
īdṛśī rāma māyeyaṃ yāṃ svanāśena harṣadā ,
na lakṣyate svabhāvo'syāḥ prekṣyamāṇaiva naśyati 15
15. īdṛśī rāma māyā iyam yām svanāśena harṣadā na
lakṣyate svabhāvaḥ asyāḥ prekṣyamāṇā eva naśyati
15. rāma iyam māyā īdṛśī yām svanāśena harṣadā (asti).
asyāḥ svabhāvaḥ na lakṣyate.
prekṣyamāṇā eva naśyati.
15. O Rama, such is this illusion (māyā), which bestows joy by its own destruction. Its true nature is not perceived; it vanishes precisely when it is observed.
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विवेकमाच्छादयति जगन्ति जनयत्यलम् ।
नच विज्ञायते कैषा पश्याश्चर्यमिदं जगत् ॥ १६ ॥
vivekamācchādayati jaganti janayatyalam ,
naca vijñāyate kaiṣā paśyāścaryamidaṃ jagat 16
16. vivekam ācchādayati jaganti janayati alam na
ca vijñāyate kā eṣā paśya āścaryam idam jagat
16. (māyā) vivekam ācchādayati jaganti alam janayati ca eṣā kā iti na vijñāyate.
idam āścaryam jagat paśya.
16. It conceals discrimination (viveka) and profusely creates worlds. Yet, what this (illusion) is, is not understood. Behold this wondrous world!
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अप्रेक्ष्यमाणा स्फुरति प्रेक्षिता सु विनश्यति ।
मायेयमपरिज्ञायमानरूपैव वल्गति ॥ १७ ॥
aprekṣyamāṇā sphurati prekṣitā su vinaśyati ,
māyeyamaparijñāyamānarūpaiva valgati 17
17. aprekṣyamāṇā sphurati prekṣitā su vinaśyati
māyā iyam aparijñāyamānarūpā eva valgati
17. (māyā) aprekṣyamāṇā sphurati.
(sā) prekṣitā su vinaśyati.
iyam māyā aparijñāyamānarūpā eva valgati.
17. Unobserved, it manifests; but when observed, it surely vanishes. This illusion (māyā), whose form is not known, indeed moves about.
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अहो नु खलु चित्रेयं माया संसारबन्धनी ।
असत्येवातिसत्येव स्वज्ञानं विहितं तया ॥ १८ ॥
aho nu khalu citreyaṃ māyā saṃsārabandhanī ,
asatyevātisatyeva svajñānaṃ vihitaṃ tayā 18
18. aho nu khalu citrā iyam māyā saṃsārabandhanī
asatyā iva atisatyā iva svajñānam vihitam tayā
18. aho nu khalu iyam citrā māyā saṃsārabandhanī
asatyā iva atisatyā iva tayā svajñānam vihitam
18. Oh, indeed, this astonishing illusion (māyā) binds one to the cycle of rebirth (saṃsāra). Although it appears unreal, it also appears extremely real, and by it, one's own knowledge (svajñāna) is (thus) constituted.
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अत्यभिन्नपदे तस्मिंस्तन्वाना भेदमाततम् ।
संसारमाया येनासौ तेनासौ पुरुषोत्तमः ॥ १९ ॥
atyabhinnapade tasmiṃstanvānā bhedamātatam ,
saṃsāramāyā yenāsau tenāsau puruṣottamaḥ 19
19. atyabhinnapade tasmin tanvānā bhedam ātatam
saṃsāramāyā yena asau tena asau puruṣottamaḥ
19. saṃsāramāyā tasmin atyabhinnapade ātatam bhedam
tanvānā yena asau tena asau puruṣottamaḥ
19. The illusion (māyā) of rebirth (saṃsāra), spreading vast difference, operates in that supremely non-dual state. By this very process, that (ultimate reality) is (understood as) the supreme cosmic person (puruṣa).
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नास्त्येषा परमार्थे न त्वेवं भावनयेद्धया ।
ज्ञो भूत्वा ज्ञेयसंप्राप्तो ज्ञास्यस्यस्यास्त्वमाशयम् ॥ २० ॥
nāstyeṣā paramārthe na tvevaṃ bhāvanayeddhayā ,
jño bhūtvā jñeyasaṃprāpto jñāsyasyasyāstvamāśayam 20
20. na asti eṣā paramārthe na tu evam bhāvanayā iddhayā
jñaḥ bhūtvā jñeyasaṃprāptaḥ jñāsyasi asyāḥ tvam āśayam
20. eṣā paramārthe na asti tu evam iddhayā bhāvanayā na
tvam jñaḥ bhūtvā jñeyasaṃprāptaḥ asyāḥ āśayam jñāsyasi
20. This (māyā) does not exist in ultimate reality (paramārtha). However, it cannot be (removed) by mere fervent contemplation. You, having become a knower and having attained what is to be known, will indeed comprehend its (māyā's) true nature.
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यावत्तु न प्रबुद्धस्त्वं तावन्मद्वचसैव ते ।
 निश्चयो भवतूद्दामो नास्त्यविद्येति निश्चलः ॥ २१ ॥
yāvattu na prabuddhastvaṃ tāvanmadvacasaiva te ,
 niścayo bhavatūddāmo nāstyavidyeti niścalaḥ 21
21. yāvat tu na prabuddhaḥ tvam tāvat madvacasā eva te
niścayaḥ bhavatu uddāmaḥ na asti avidyā iti niścalaḥ
21. yāvat tvam na prabuddhaḥ tāvat te madvacasā eva
niścayaḥ uddāmaḥ niścalaḥ bhavatu na asti avidyā iti
21. As long as you are not awakened, let your conviction, based solely on my words, be strong and unwavering: that there is no nescience (avidyā).
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यदिदं दृश्यतां यातं मानसं मननं महत् ।
असन्मात्रमिदं यस्मान्मनोमात्रविजृम्भितम् ॥ २२ ॥
yadidaṃ dṛśyatāṃ yātaṃ mānasaṃ mananaṃ mahat ,
asanmātramidaṃ yasmānmanomātravijṛmbhitam 22
22. yat idam dṛśyatām yātam mānasam mananam mahat
asat mātram idam yasmāt manaḥmātravijṛmbhitam
22. idam mahat mānasam mananam yat dṛśyatām yātam,
idam asat mātram (asti),
yasmāt (idam) manaḥmātravijṛmbhitam (asti)
22. This great mental reflection (mananam) that has become visible is merely non-existent, because it is solely an expansion of the mind.
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सत्तद्ब्रह्मेति यस्यान्तर्निश्चयः सोऽपि मोक्षभाक् ।
चलाचलाकृतिर्या या दृष्टिरावद्धभावना ॥ २३ ॥
sattadbrahmeti yasyāntarniścayaḥ so'pi mokṣabhāk ,
calācalākṛtiryā yā dṛṣṭirāvaddhabhāvanā 23
23. sat tat brahma iti yasya antaḥ niścayaḥ saḥ api
mokṣabhāk calācalākṛtiḥ yā yā dṛṣṭiḥ āvaddhabhāvanā
23. yasya antaḥ sat tat brahma iti niścayaḥ,
saḥ api mokṣabhāk.
yā yā calācalākṛtiḥ āvaddhabhāvanā dṛṣṭiḥ
23. He who has the firm conviction within himself, 'That reality (sat) is the ultimate reality (brahman),' also attains liberation (mokṣa). Any perception (dṛṣṭi) that takes on a moving or unmoving form and is bound by mental conceptions (bhāvanā)...
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सा समग्रजगद्भूतखगबन्धनवागुरा ।
यः स्वप्नभूमिवद्भ्रान्तमसत्सद्ह्येकनिश्चयः ॥ २४ ॥
sā samagrajagadbhūtakhagabandhanavāgurā ,
yaḥ svapnabhūmivadbhrāntamasatsadhyekaniścayaḥ 24
24. sā samagrajagatbhūtakhagabandhanavāgurā yaḥ
svapnabhūmivat bhrāntam asat sat hi ekaniścayaḥ
24. sā samagrajagatbhūtakhagabandhanavāgurā (asti).
yaḥ svapnabhūmivat asat sat bhrāntam hi ekaniścayaḥ
24. Such a perception (dṛṣṭi) is a snare (vāgurā) that binds all creatures (bhūta) and birds (khaga) in the entire world (samagra jagat). He who, like someone in a dream-world, holds a singular conviction (eka niścayaḥ) and is deluded regarding what is non-existent (asat) and what is existent (sat)...
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जगत्पश्यत्यसक्तात्मा न स दुःखे निमज्जति ।
यस्यैतास्वस्वरूपासु भावना स्वात्मभावना ॥ २५ ॥
jagatpaśyatyasaktātmā na sa duḥkhe nimajjati ,
yasyaitāsvasvarūpāsu bhāvanā svātmabhāvanā 25
25. jagat paśyati asaktātmā na saḥ duḥkhe nimajjati
yasya etāsu asvarūpāsu bhāvanā svātmabhāvanā
25. asaktātmā yaḥ jagat paśyati (api),
saḥ duḥkhe na nimajjati.
yasya etāsu asvarūpāsu (viṣaye) bhāvanā svātmabhāvanā (asti)
25. The one whose mind (ātman) is unattached (asaktātmā), even if he perceives the world (jagat), does not sink into suffering (duḥkha). This is because his contemplation (bhāvanā) of these things, which are not their true essence (asvarūpāsu), is indeed a contemplation of his own true self (svātma-bhāvanā).
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अस्वरूपस्य तस्यापि सा ह्यविद्यैव विद्यते ।
विकारितादयो दोषा न केचन महात्मनि ॥ २६ ॥
asvarūpasya tasyāpi sā hyavidyaiva vidyate ,
vikāritādayo doṣā na kecana mahātmani 26
26. asvarūpasya tasya api sā hi avidyā eva vidyate
vikāritādayaḥ doṣāḥ na kecana mahātmani
26. asvarūpasya tasya api sā hi avidyā eva vidyate
mahātmani kecana vikāritādayaḥ doṣāḥ na
26. Even for that [self] which appears without its true nature, it is indeed only ignorance (avidyā) that exists. No defects like mutability are ever present in the great self (ātman).
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परमात्मनि विद्यन्ते पयसीवेह पांसवः ।
भावनाशब्दशब्दार्थरञ्जनेयं जगद्गता ॥ २७ ॥
paramātmani vidyante payasīveha pāṃsavaḥ ,
bhāvanāśabdaśabdārtharañjaneyaṃ jagadgatā 27
27. paramātmani vidyante payasi iva iha pāṃsavaḥ
bhāvanāśabdaśabdārtharañjanā iyam jagat gatā
27. iha payasi iva pāṃsavaḥ paramātmani vidyante
iyam bhāvanāśabdaśabdārtharañjanā jagat gatā
27. Just as dust particles are found here in water (but do not constitute its essence), [similarly defects are not inherent] in the Supreme Self (paramātman). This coloring of the meaning of words by mental conceptions (bhāvanā) pervades the world.
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व्यवहारार्थमुत्पन्ना व्यतिरिक्ता च नात्मनः ।
अनेन व्यवहारेण विनैताः शास्त्रदृष्टयः ॥ २८ ॥
vyavahārārthamutpannā vyatiriktā ca nātmanaḥ ,
anena vyavahāreṇa vinaitāḥ śāstradṛṣṭayaḥ 28
28. vyavahārārtham utpannā vyatiriktā ca na ātmanaḥ
anena vyavahāreṇa vinā etāḥ śāstradṛṣṭayaḥ
28. sā vyavahārārtham utpannā ca ātmanaḥ na vyatiriktā
anena vyavahāreṇa vinā etāḥ śāstradṛṣṭayaḥ
28. It (ignorance or mental conception) has arisen for the purpose of practical transaction (vyavahāra) and is not distinct from the self (ātman). Without this practical activity (vyavahāra), these scriptural doctrines (śāstradṛṣṭi) [do not endure].
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संस्थितिं नाधिगच्छन्ति पटा इव वितन्तवः ।
उह्यमानो ह्यविद्यायामात्मा नेहोपलक्ष्यते ॥ २९ ॥
saṃsthitiṃ nādhigacchanti paṭā iva vitantavaḥ ,
uhyamāno hyavidyāyāmātmā nehopalakṣyate 29
29. saṃsthitim na adhigacchanti paṭāḥ iva vitantavaḥ
uhyamānaḥ hi avidyāyām ātmā na iha upalakṣyate
29. etāḥ śāstradṛṣṭayaḥ vitantavaḥ paṭāḥ iva saṃsthitim na
adhigacchanti hi avidyāyām uhyamānaḥ ātmā iha na upalakṣyate
29. These [scriptural doctrines] do not attain stable existence (saṃsthiti), just as cloths without threads [cannot hold their form]. For the self (ātman), being carried away in ignorance (avidyā), is not perceived here.
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आत्मज्ञानादृते तच्च शास्त्रार्थात्समवाप्यते ।
अविद्यासरितः पारमात्मलाभादृते किल ॥ ३० ॥
ātmajñānādṛte tacca śāstrārthātsamavāpyate ,
avidyāsaritaḥ pāramātmalābhādṛte kila 30
30. ātmajñānāt ṛte tat ca śāstrārthāt samavāpyate
avidyāsaritaḥ pāram ātmalābhāt ṛte kila
30. tat ca śāstrārthāt ātmajñānāt ṛte samavāpyate.
avidyāsaritaḥ pāram ātmalābhāt ṛte kila [na prāpyate].
30. That [supreme truth] is certainly attained from the meaning of the scriptures, but not without knowledge of the self (ātman). Indeed, the far bank of the river of ignorance (avidyā) is not reached without the realization of the self (ātman).
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राम नासाद्यते तद्धि पदमक्षयमुच्यते ।
यतःकुतश्चिज्जातेयमविद्या मलदायिनी ॥ ३१ ॥
rāma nāsādyate taddhi padamakṣayamucyate ,
yataḥkutaścijjāteyamavidyā maladāyinī 31
31. rāma na āsādyate tat hi padam akṣayam ucyate
yataḥ kutaścit jātā iyam avidyā maladāyinī
31. rāma,
tat hi akṣayam padam na āsādyate.
iyam maladāyinī avidyā yataḥ kutaścit jātā.
31. O Rama, that imperishable state (pada) is certainly not attained. This ignorance (avidyā), which brings impurity, is born from some unknown source.
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नूनं स्थितिमुपायाता समासाद्य पदं स्थिता ।
कुतो जातेयमिति ते राम मास्तु विचारणा ॥ ३२ ॥
nūnaṃ sthitimupāyātā samāsādya padaṃ sthitā ,
kuto jāteyamiti te rāma māstu vicāraṇā 32
32. nūnam sthitim upāyātā samāsādya padam sthitā
kutaḥ jātā iyam iti te rāma mā astu vicāraṇā
32. nūnam [avidyā] sthitim upāyātā ca padam samāsādya sthitā.
rāma,
iyam kutaḥ jātā iti te vicāraṇā mā astu.
32. This [ignorance (avidyā)] has certainly attained a steady state, having firmly established itself. O Rama, let there be no inquiry by you as to 'from where is this born?'
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इमां कथमहं हन्मीत्येषा तेऽस्तु विचारणा ।
अस्तं गतायां क्षीणायामस्यां ज्ञास्यसि राघव ॥ ३३ ॥
imāṃ kathamahaṃ hanmītyeṣā te'stu vicāraṇā ,
astaṃ gatāyāṃ kṣīṇāyāmasyāṃ jñāsyasi rāghava 33
33. imām katham aham hanmi iti eṣā te astu vicāraṇā
astam gatāyām kṣīṇāyām asyām jñāsyasi rāghava
33. imām katham aham hanmi iti eṣā vicāraṇā te astu.
rāghava,
asyām astam gatāyām kṣīṇāyām [satyām],
tvam jñāsyasi.
33. Rather, let this be your deliberation: 'How shall I destroy this [ignorance (avidyā)]?' O Raghava, when this [ignorance] has vanished and wasted away, you will [truly] know.
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यत एषा यथा चैषा यथा नष्टेत्यखण्डितम् ।
वस्तुतः किल नास्त्येषा विभात्येषा न वेक्षिता ॥ ३४ ॥
yata eṣā yathā caiṣā yathā naṣṭetyakhaṇḍitam ,
vastutaḥ kila nāstyeṣā vibhātyeṣā na vekṣitā 34
34. yataḥ eṣā yathā ca eṣā yathā naṣṭā iti akhaṇḍitam
vastutaḥ kila na asti eṣā vibhāti eṣā na vekṣitā
34. yataḥ eṣā yathā ca eṣā yathā naṣṭā iti akhaṇḍitam
vastutaḥ kila eṣā na asti eṣā vibhāti na vekṣitā
34. From where this [illusion (māyā)] comes, how it exists, and how it is destroyed – this understanding is indivisible. In reality, this [illusion (māyā)] certainly does not exist; it merely appears, but it is not truly seen when carefully examined.
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असतो भ्रान्तता सत्यरूपां जानातु कः कुतः ।
जातेयं प्रौढिमापन्ना दोषायैवातताकृतिः ॥ ३५ ॥
asato bhrāntatā satyarūpāṃ jānātu kaḥ kutaḥ ,
jāteyaṃ prauḍhimāpannā doṣāyaivātatākṛtiḥ 35
35. asataḥ bhrāntatā satya-rūpām jānātu kaḥ kutaḥ
jātā iyam prauḍhim āpannā doṣāya eva ātatā-ākṛtiḥ
35. asataḥ satya-rūpām bhrāntatā kutaḥ kaḥ jānātu
iyam jātā prauḍhim āpannā doṣāya eva ātatā-ākṛtiḥ
35. From where, or by whom, can one understand the illusory nature of what is non-existent (asat) but appears in a real form? This [illusion (māyā/avidyā)], once born and matured, assumes an expansive form solely to cause error or fault.
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बलात्प्रणाशय त्वेनां परिज्ञास्यसि वै ततः ।
अपि शूरा अतिप्राज्ञास्ते न सन्ति जगत्त्रये ॥ ३६ ॥
balātpraṇāśaya tvenāṃ parijñāsyasi vai tataḥ ,
api śūrā atiprājñāste na santi jagattraye 36
36. balāt praṇāśaya tu enām parijñāsyasi vai tataḥ
api śūrāḥ ati-prājñāḥ te na santi jagat-traye
36. balāt enām praṇāśaya tu tataḥ vai parijñāsyasi
api śūrāḥ ati-prājñāḥ te jagat-traye na santi
36. Forcefully destroy this [illusion (māyā/avidyā)], and then you will truly understand. For even heroes and the exceedingly wise are not found in the three worlds who are not susceptible to it.
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अविद्यया ये पुरुषा न नाम विवशीकृताः ।
तदस्या रोगशीलाया यत्नं कुरु विनाशने ॥ ३७ ॥
avidyayā ye puruṣā na nāma vivaśīkṛtāḥ ,
tadasyā rogaśīlāyā yatnaṃ kuru vināśane 37
37. avidyayā ye puruṣāḥ na nāma vivaśīkṛtāḥ
tat asyāḥ roga-śīlāyāḥ yatnam kuru vināśane
37. ye puruṣāḥ avidyayā nāma na vivaśīkṛtāḥ
tat asyāḥ roga-śīlāyāḥ vināśane yatnam kuru
37. Which men (puruṣa) have not indeed been subjugated by nescience (avidyā)? Therefore, make an effort to destroy this [avidyā], which is of a diseased nature.
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यथैषा जन्मदुःखेषु न भूयस्त्वां नियोक्ष्यति ।
सर्वापदामेकसखीमज्ञानतरुमञ्जरीम् ।
अनर्थसार्थजननीमविद्यामलमुद्धर ॥ ३८ ॥
yathaiṣā janmaduḥkheṣu na bhūyastvāṃ niyokṣyati ,
sarvāpadāmekasakhīmajñānatarumañjarīm ,
anarthasārthajananīmavidyāmalamuddhara 38
38. yathā eṣā janma-duḥkheṣu na bhūyas
tvām niyokṣyati sarva-āpadām
eka-sakhīm ajñāna-taru-mañjarīm
anartha-sārtha-jananīm avidyā-malam uddhara
38. eṣā sarva-āpadām eka-sakhīm
ajñāna-taru-mañjarīm anartha-sārtha-jananīm
avidyā-malam uddhara yathā bhūyas
tvām janma-duḥkheṣu na niyokṣyati
38. Uproot the impurity of ignorance (avidyā) - that sole companion of all calamities, the sprout of the tree of nescience (ajñāna), and the mother of a multitude of misfortunes - so that it may no longer involve you in the miseries of birth.
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भयविषाददुराधिविपत्प्रदां हृदयमोहमहापटलांकुराम् ।
भृशमपास्य कुदृष्टिमिमां बलाद्भव भवार्णवपारमुपागतः ॥ ३९ ॥
bhayaviṣādadurādhivipatpradāṃ hṛdayamohamahāpaṭalāṃkurām ,
bhṛśamapāsya kudṛṣṭimimāṃ balādbhava bhavārṇavapāramupāgataḥ 39
39. bhaya-viṣāda-durādhi-vipat-pradām
hṛdaya-moha-mahā-paṭala-aṅkurām
bhṛśam apāsya kudṛṣṭim imām balāt
bhava bhava-arṇava-pāram upāgataḥ
39. balāt bhṛśam bhaya-viṣāda-durādhi-vipat-pradām hṛdaya-moha-mahā-paṭala-aṅkurām imām kudṛṣṭim apāsya,
bhava-arṇava-pāram upāgataḥ bhava
39. Forcefully cast away this erroneous perspective, which causes fear, despondency, severe mental anguish, and misfortunes, and which is the sprout of the great veil of delusion in the heart. Having done so, become one who has reached the other shore of the ocean of existence (saṃsāra).
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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 Chapter 39 Chapter 40 Chapter 41 (current chapter) 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