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-54

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:
पुत्र उवाच ।
कीदृशस्तात संकल्पः कथदुपद्यते प्रभो ।
कथं च वृद्धिमाप्नोति कथं चैष विनश्यति ॥ १ ॥
putra uvāca ,
kīdṛśastāta saṃkalpaḥ kathadupadyate prabho ,
kathaṃ ca vṛddhimāpnoti kathaṃ caiṣa vinaśyati 1
1. putra uvāca kīdṛśaḥ tāta saṃkalpaḥ kathat upadyate
prabho kathaṃ ca vṛddhim āpnoti kathaṃ ca eṣaḥ vinaśyati
1. tāta prabho saṃkalpaḥ kīdṛśaḥ kathat upadyate
kathaṃ ca vṛddhim āpnoti kathaṃ ca eṣaḥ vinaśyati
1. The son asked: 'O father, O Lord, what is the nature of resolve (saṃkalpa)? How does it originate? How does it grow? And how is it destroyed?'
दाशूर उवाच ।
अनन्तस्यात्मतत्त्वस्य सत्तासामान्यरूपिणः ।
चितश्चेत्योन्मुखत्वं यत्तत्संकल्पाङ्कुरं विदुः ॥ २ ॥
dāśūra uvāca ,
anantasyātmatattvasya sattāsāmānyarūpiṇaḥ ,
citaścetyonmukhatvaṃ yattatsaṃkalpāṅkuraṃ viduḥ 2
2. dāśūra uvāca anantasya ātmatattvasya sattāsāmānyarūpiṇaḥ
citaḥ cetyonmukhatvam yat tat saṃkalpāṅkuram viduḥ
2. anantasya ātmatattvasya sattāsāmānyarūpiṇaḥ citaḥ
yat cetyonmukhatvam tat saṃkalpāṅkuram viduḥ
2. Dāśūra replied: 'That which is the consciousness (cit) of the infinite reality of the Self (ātman) - whose essential nature is universal existence - turning towards objects of consciousness (cetya), that, they know, is the sprout of resolve (saṃkalpa).'
लेशतः प्राप्तसत्ताकः स एव घनतां शनैः ।
याति चित्तखमापूर्य दृढजाड्याय मेघवत् ॥ ३ ॥
leśataḥ prāptasattākaḥ sa eva ghanatāṃ śanaiḥ ,
yāti cittakhamāpūrya dṛḍhajāḍyāya meghavat 3
3. leśataḥ prāptasattākaḥ saḥ eva ghanatāṃ śanaiḥ
yāti cittakham āpūrya dṛḍhajāḍyāya meghavat
3. leśataḥ prāptasattākaḥ saḥ eva śanaiḥ cittakham
āpūrya dṛḍhajāḍyāya ghanatāṃ meghavat yāti
3. That very (resolve (saṃkalpa)), having gained a slight existence, slowly acquires density, filling the expanse of the mind (citta), leading to firm inertness, just like a cloud.
भावयन्ती चितिश्चेत्यं व्यतिरिक्तमिवात्मनः ।
संकल्पतामुपायाति बीजमङ्कुरतामिव ॥ ४ ॥
bhāvayantī citiścetyaṃ vyatiriktamivātmanaḥ ,
saṃkalpatāmupāyāti bījamaṅkuratāmiva 4
4. bhāvayantī citiḥ cetyam vyatiriktaṃ iva
ātmanaḥ saṃkalpatām upāyāti bījam aṅkuratām iva
4. bhāvayantī citiḥ cetyam ātmanaḥ vyatiriktaṃ
iva saṃkalpatām upāyāti bījam aṅkuratām iva
4. Consciousness (cit), by conceiving of an object of consciousness (cetya) as if it were distinct from the Self (ātman), itself attains the state of resolve (saṃkalpa), just as a seed (bīja) develops into the state of a sprout.
संकल्पेन हि संकल्पः स्वयमेव प्रजायते ।
वर्धते स्वयमेवाशु दुःखाय न सुखाय तु ॥ ५ ॥
saṃkalpena hi saṃkalpaḥ svayameva prajāyate ,
vardhate svayamevāśu duḥkhāya na sukhāya tu 5
5. saṅkalpena hi saṅkalpaḥ svayam eva prajāyate
vardhate svayam eva āśu duḥkhāya na sukhāya tu
5. hi saṅkalpena saṅkalpaḥ svayam eva prajāyate
tu svayam eva āśu duḥkhāya sukhāya na vardhate
5. Indeed, an intention (saṅkalpa) arises from intention itself. It swiftly grows by itself, leading to sorrow, not to happiness.
संकल्पमात्रं हि जगज्जलमात्रं यथार्णवः ।
ऋते संकल्पमन्या ते नास्ति संसारदुःखिता ॥ ६ ॥
saṃkalpamātraṃ hi jagajjalamātraṃ yathārṇavaḥ ,
ṛte saṃkalpamanyā te nāsti saṃsāraduḥkhitā 6
6. saṅkalpamātraṃ hi jagat jalamātraṃ yathā arṇavaḥ
ṛte saṅkalpam anyā te na asti saṃsāraduḥkhitā
6. hi jagat saṅkalpamātraṃ yathā arṇavaḥ jalamātraṃ
saṅkalpam ṛte te anyā saṃsāraduḥkhitā na asti
6. Indeed, the world is merely intention (saṅkalpa), just as an ocean is merely water. Without intention (saṅkalpa), there is no other suffering in worldly existence (saṃsāra duḥkhitā) for you.
काकतालीययोगेन संजातोऽस्ति मुधैव हि ।
मृगतृष्णाद्विचन्द्रत्वभिवासत्यं च वर्धते ॥ ७ ॥
kākatālīyayogena saṃjāto'sti mudhaiva hi ,
mṛgatṛṣṇādvicandratvabhivāsatyaṃ ca vardhate 7
7. kākatālīyayogena sañjātaḥ asti mudhā eva hi
mṛgatṛṣṇādvicandratvam iva asatyaṃ ca vardhate
7. hi mudhā eva kākatālīyayogena sañjātaḥ asti ca
mṛgatṛṣṇādvicandratvam iva asatyaṃ vardhate
7. Indeed, [this intention] has arisen in vain, purely by a fortuitous accident (kākatālīya-yoga). And like an unreality (asatya), such as a mirage or a double moon, it continues to grow.
निगीर्णमातुलिङ्गस्य कनकप्रत्ययो यथा ।
स्वयमभ्येत्य सत्योऽन्तः संकल्पस्ते तथा हृदि ॥ ८ ॥
nigīrṇamātuliṅgasya kanakapratyayo yathā ,
svayamabhyetya satyo'ntaḥ saṃkalpaste tathā hṛdi 8
8. nigīrṇamātuliṅgasya kanakapratyayaḥ yathā svayam
abhyetya satyaḥ antaḥ saṅkalpaḥ te tathā hṛdi
8. yathā nigīrṇamātuliṅgasya kanakapratyayaḥ tathā
te antaḥ saṅkalpaḥ svayam abhyetya satyaḥ hṛdi
8. Just as one who has swallowed a citrus fruit (mātuliṅga) develops a conviction that it is gold, similarly, your intention (saṅkalpa) becomes truly established within your heart (hṛdi) by itself.
असत्यमेव जातस्त्वमसत्यमपि वर्तसे ।
अस्मिञ्ज्ञाते च विज्ञाने ह्यसत्यं संविलीयते ॥ ९ ॥
asatyameva jātastvamasatyamapi vartase ,
asmiñjñāte ca vijñāne hyasatyaṃ saṃvilīyate 9
9. asatyam eva jātaḥ tvam asatyam api vartase
asmin jñāte ca vijñāne hi asatyam saṃvilīyate
9. tvam asatyam eva jātaḥ api asatyam vartase ca
asmin jñāte vijñāne hi asatyam saṃvilīyate
9. You are indeed born as unreality, and you also exist as unreality. However, when this intrinsic knowledge (vijñāna) is truly comprehended, unreality completely dissolves.
असौ सोऽहमिमे भावाः सुखदुःखमया मम ।
व्यर्थमेवेति नानास्था येनान्तः परितप्यसे ॥ १० ॥
asau so'hamime bhāvāḥ sukhaduḥkhamayā mama ,
vyarthameveti nānāsthā yenāntaḥ paritapyase 10
10. asau saḥ aham ime bhāvāḥ sukha-duḥkha-mayāḥ mama
vyartham eva iti nānā-sthā yena antaḥ paritapyase
10. asau saḥ aham ime sukha-duḥkha-mayāḥ bhāvāḥ mama
iti nānā-sthā vyartham eva yena antaḥ paritapyase
10. That one is I (aham); these states (bhāva) full of pleasure and pain are mine. Such diverse notions are entirely futile, and it is by them that you are tormented internally.
असन्नेवास्य जातोऽसि कुतो जन्मविलासतः ।
व्यर्थमेवावमूढोऽसि संकल्पवशतः स्वतः ॥ ११ ॥
asannevāsya jāto'si kuto janmavilāsataḥ ,
vyarthamevāvamūḍho'si saṃkalpavaśataḥ svataḥ 11
11. asan eva asya jātaḥ asi kutaḥ janma-vilāsataḥ
vyartham eva avamūḍhaḥ asi saṃkalpa-vaśataḥ svataḥ
11. asan eva asya jātaḥ asi kutaḥ janma-vilāsataḥ
vyartham eva avamūḍhaḥ asi saṃkalpa-vaśataḥ svataḥ
11. You are born as non-existent to it; from where does the play (vilāsa) of birth originate? You are simply deluded in vain, entirely due to the power of your own volition (saṃkalpa).
मा संकल्पय संकल्पं भावं भावय मा स्थितौ ।
एतावतैव भावेन भव्यो भवति भूतये ॥ १२ ॥
mā saṃkalpaya saṃkalpaṃ bhāvaṃ bhāvaya mā sthitau ,
etāvataiva bhāvena bhavyo bhavati bhūtaye 12
12. mā saṃkalpaya saṃkalpam bhāvam bhāvaya mā sthitau
etāvatā eva bhāvena bhavyaḥ bhavati bhūtaye
12. mā saṃkalpaya saṃkalpam mā bhāvaya bhāvam sthitau
etāvatā eva bhāvena bhavyaḥ bhavati bhūtaye
12. Do not form any new volition (saṃkalpa), nor contemplate any specific state (bhāva) of being. For by simply being in this very state (bhāva), one becomes destined for well-being (bhūti).
संकल्पनाशयत्नेन न भयान्यनुगच्छति ।
भावनाभावमात्रेण संकल्पः क्षीयते स्वयम् ॥ १३ ॥
saṃkalpanāśayatnena na bhayānyanugacchati ,
bhāvanābhāvamātreṇa saṃkalpaḥ kṣīyate svayam 13
13. saṃkalpa-nāśa-yatnena na bhayāni anugacchati
bhāvanā-abhāva-mātreṇa saṃkalpaḥ kṣīyate svayam
13. saṃkalpaḥ saṃkalpa-nāśa-yatnena bhayāni na
anugacchati bhāvanā-abhāva-mātreṇa svayam kṣīyate
13. One does not encounter fears through the effort to destroy a resolve (saṃkalpa). Rather, resolve (saṃkalpa) itself is spontaneously diminished merely by the absence of mental constructs (bhāvanā).
सुमनःपल्लवामर्दे किंचिद्व्यतिकरो भवेत् ।
सुसाध्यो भावमात्रेण नतु संकल्पनाशने ॥ १४ ॥
sumanaḥpallavāmarde kiṃcidvyatikaro bhavet ,
susādhyo bhāvamātreṇa natu saṃkalpanāśane 14
14. sumanaḥ-pallava-amarde kiñcit vyatikaraḥ bhavet
susādhyaḥ bhāva-mātreṇa na tu saṃkalpa-nāśane
14. sumanaḥ-pallava-amarde kiñcit vyatikaraḥ bhavet.
saṃkalpa-nāśane tu na (sādhyaḥ api tu) bhāva-mātreṇa susādhyaḥ
14. Even in the act of gently crushing flower-buds, some slight effort (or impact) might occur. (Yet, the dissolution of resolve) is easily achieved merely by a state of non-ideation (bhāva-mātreṇa), not through the (direct) destruction of resolve (saṃkalpa).
पुष्पाक्रान्तौ करस्पन्दयत्नः पुत्रोपयुज्यते ।
तदप्युपकरोत्यस्मिन्न संकल्पपरिक्षये ॥ १५ ॥
puṣpākrāntau karaspandayatnaḥ putropayujyate ,
tadapyupakarotyasminna saṃkalpaparikṣaye 15
15. puṣpa-ākrāntau kara-spanda-yatnaḥ putra upayujyate
tat api upakaroti asmin na saṃkalpa-parikṣaye
15. putra,
puṣpa-ākrāntau kara-spanda-yatnaḥ upayujyate tat api asmin saṃkalpa-parikṣaye na upakaroti
15. Son, for pressing (or handling) flowers, the effort of a hand's movement is indeed employed. However, even that (slight physical effort) is not helpful in this complete dissipation of resolve (saṃkalpa).
संकल्पो येन हन्तव्यस्तेन भावविपर्ययात् ।
अप्यर्धेन निमेषेण लीलयैव निहन्यते ॥ १६ ॥
saṃkalpo yena hantavyastena bhāvaviparyayāt ,
apyardhena nimeṣeṇa līlayaiva nihanyate 16
16. saṃkalpaḥ yena hantavyaḥ tena bhāva-viparyayāt
api ardhena nimeṣeṇa līlayā eva nihanyate
16. yena saṃkalpaḥ hantavyaḥ,
tena bhāva-viparyayāt api ardhena nimeṣeṇa līlayā eva nihanyate
16. The resolve (saṃkalpa) that is to be overcome by someone is indeed vanquished by them effortlessly, within half a moment, merely through a reversal of mental constructs (bhāva-viparyaya).
भावमात्रोपसंपन्ने स्वात्मनि स्थितिमागते ।
साध्यते यदसाध्यं तत्कस्य स्यात्किमिवाङ्ग ते ॥ १७ ॥
bhāvamātropasaṃpanne svātmani sthitimāgate ,
sādhyate yadasādhyaṃ tatkasya syātkimivāṅga te 17
17. bhāvamātropasaṃpanne svātmani sthitim āgate sādhyate
yat asādhyam tat kasya syāt kim iva aṅga te
17. aṅga te bhāvamātropasaṃpanne svātmani sthitim
āgate yat asādhyam tat sādhyate kasya syāt kim iva
17. O dear one, when one has attained merely the state of pure being and established oneself in the Self (ātman), what impossible thing could there be that cannot be accomplished? Indeed, what could be impossible for you?
संकल्पेनैव संकल्पं मनसा स्वमनो मुने ।
छित्त्वा स्वात्मनि तिष्ठ त्वं किमेतावति दुष्करम् ॥ १८ ॥
saṃkalpenaiva saṃkalpaṃ manasā svamano mune ,
chittvā svātmani tiṣṭha tvaṃ kimetāvati duṣkaram 18
18. saṅkalpena eva saṅkalpam manasā svamanas mune
chittvā svātmani tiṣṭha tvam kim etāvati duṣkaram
18. mune tvam saṅkalpena eva manasā svamanas saṅkalpam
chittvā svātmani tiṣṭha kim etāvati duṣkaram
18. O sage, with your mind, cut off the mental volitions (saṅkalpa) by means of resolve (saṅkalpa) itself, and then abide in your Self (ātman). What is so difficult in this?
उपशान्ते हि संकल्पे उपशान्तमिदं भवेत् ।
संसारदुःखमखिलं मूलादपि महामते ॥ १९ ॥
upaśānte hi saṃkalpe upaśāntamidaṃ bhavet ,
saṃsāraduḥkhamakhilaṃ mūlādapi mahāmate 19
19. upaśānte hi saṅkalpe upaśāntam idam bhavet
saṃsāraduḥkham akhilam mūlāt api mahāmate
19. hi mahāmate saṅkalpe upaśānte idam akhilam
saṃsāraduḥkham mūlāt api upaśāntam bhavet
19. Indeed, O great-minded one, when mental volition (saṅkalpa) has entirely subsided, then this entire suffering of transmigratory existence (saṃsāra) would be pacified, even from its very root.
संकल्पो हि मनो जीवश्चित्तं बुद्धिः सवासना ।
नाम्नैवान्यत्वमेतेषां नार्थेनार्थविदां वर ॥ २० ॥
saṃkalpo hi mano jīvaścittaṃ buddhiḥ savāsanā ,
nāmnaivānyatvameteṣāṃ nārthenārthavidāṃ vara 20
20. saṅkalpaḥ hi manas jīvaḥ cittam buddhiḥ savāsanā
nāmnā eva anyatvam eteṣām na arthena arthavidām vara
20. hi arthavidām vara saṅkalpaḥ manas jīvaḥ cittam
buddhiḥ savāsanā eteṣām anyatvam nāmnā eva arthena na
20. Indeed, mental volition (saṅkalpa), mind (manas), the individual soul (jīva), consciousness (citta), and intellect (buddhi) with its latent impressions (vāsanā) – these are different only by name, O best among the wise, not by their fundamental meaning or essence.
संकल्पनादृते नेह किंचिदेवास्ति कुत्रचित् ।
तमेव हृदयाच्छिन्धि किमेतत्परिशोचसि ॥ २१ ॥
saṃkalpanādṛte neha kiṃcidevāsti kutracit ,
tameva hṛdayācchindhi kimetatpariśocasi 21
21. saṅkalpanāt ṛte na iha kiñcit eva asti kutracit
tam eva hṛdayāt chindhi kim etat pariśocasi
21. iha kutracit saṅkalpanāt ṛte kiñcit eva na asti.
tam eva hṛdayāt chindhi.
kim etat pariśocasi?
21. Nothing at all exists anywhere here without conceptualization (saṅkalpa). Therefore, cut that very conceptualization (saṅkalpa) from your heart. Why do you grieve over this?
यथैवेदं नभः शून्यं जगच्छून्यं तथैव हि ।
असन्मयविकल्पोत्थे उभे एते तते यतः ॥ २२ ॥
yathaivedaṃ nabhaḥ śūnyaṃ jagacchūnyaṃ tathaiva hi ,
asanmayavikalpotthe ubhe ete tate yataḥ 22
22. yathā eva idam nabhaḥ śūnyam jagat śūnyam tathā
eva hi asat-maya-vikalpa-utthe ubhe ete tate yataḥ
22. yathā eva idam nabhaḥ śūnyam,
tathā eva hi jagat śūnyam.
yataḥ ubhe ete asat-maya-vikalpa-utthe tate.
22. Just as this sky is empty, so too, indeed, is the world empty. For both of these (the sky and the world) are extended, having arisen from conceptualization (saṅkalpa) that is made of unreality.
असिद्धं सर्वमेवैतदसिद्धेनैव साधितम् ।
संकल्पेन जगद्यस्माद्भावना क्वावतिष्ठताम् ॥ २३ ॥
asiddhaṃ sarvamevaitadasiddhenaiva sādhitam ,
saṃkalpena jagadyasmādbhāvanā kvāvatiṣṭhatām 23
23. asiddham sarvam eva etat asiddhena eva sādhitam
saṅkalpena jagat yasmāt bhāvanā kva avatiṣṭhatām
23. etat sarvam asiddham eva asiddhena eva sādhitam.
yasmāt jagat saṅkalpena (sādhitam),
kva bhāvanā avatiṣṭhatām?
23. All of this (world) is unproven and established only by that which is unproven. Since the world (jagat) is brought forth by conceptualization (saṅkalpa), where can (true) existence (bhāvanā) possibly reside?
सत्यास्थायामसत्यां तु किंनिष्ठा वासना भवेत् ।
भावनाक्षयतः सिद्धिस्ततः प्राप्यं न शिष्यते ।
तस्मादसदिदं सर्वं विज्ञेयं हेलयेद्धया ॥ २४ ॥
satyāsthāyāmasatyāṃ tu kiṃniṣṭhā vāsanā bhavet ,
bhāvanākṣayataḥ siddhistataḥ prāpyaṃ na śiṣyate ,
tasmādasadidaṃ sarvaṃ vijñeyaṃ helayeddhayā 24
24. satyā-āsthāyām asatyām tu kim-niṣṭhā
vāsanā bhavet bhāvanā-kṣayataḥ siddhiḥ
tataḥ prāpyam na śiṣyate tasmāt
asat idam sarvam vijñeyam helayā idhyā
24. tu satyā-āsthāyām asatyām (satyām),
vāsanā kim-niṣṭhā bhavet? bhāvanā-kṣayataḥ siddhiḥ (bhavati).
tataḥ prāpyam na śiṣyate.
tasmāt idam sarvam asat helayā idhyā vijñeyam.
24. If the foundation of truth is itself unreal, then on what can a latent impression (vāsanā) be based? Perfection (siddhi) arises from the destruction of (illusory) existence (bhāvanā); thereafter, nothing remains to be attained. Therefore, all of this (world) should be known as unreal (asat) with ease and clarity.
तनुभावनया तेन सुखदुःखैर्न लिप्यते ।
अवस्त्विति च निर्णीय स्नेहास्था न प्रवर्तते ॥ २५ ॥
tanubhāvanayā tena sukhaduḥkhairna lipyate ,
avastviti ca nirṇīya snehāsthā na pravartate 25
25. tanu-bhāvanayā tena sukha-duḥkhaiḥ na lipyate |
avastu iti ca nirṇīya sneha-āsthā na pravartate ||
25. tena tanu-bhāvanayā sukha-duḥkhaiḥ na lipyate.
ca avastu iti nirṇīya sneha-āsthā na pravartate.
25. Through that contemplation of the body (as unreal), one is not tainted by happiness and sorrow. And having determined that it is non-existent, affection and attachment (āsthā) do not arise.
आस्थाक्षये न जायेते हर्षामर्षौ भवाभवौ ।
तस्मादसदिदं सर्वं सुखदुःखादिविभ्रमैः ॥ २६ ॥
āsthākṣaye na jāyete harṣāmarṣau bhavābhavau ,
tasmādasadidaṃ sarvaṃ sukhaduḥkhādivibhramaiḥ 26
26. āsthā-kṣaye na jāyete harṣa-amarṣau bhava-abhavau |
tasmāt asat idam sarvam sukha-duḥkha-ādi-vibhramaiḥ ||
26. āsthā-kṣaye harṣa-amarṣau bhava-abhavau na jāyete.
tasmāt idam sarvam sukha-duḥkha-ādi-vibhramaiḥ asat.
26. Upon the destruction of attachment (āsthā), the dualities of joy and anger, as well as existence and non-existence, do not arise. Therefore, all this, with its illusions of happiness, sorrow, and so forth, is unreal (asat).
मनो जीवः स्फुरत्युच्चैर्मानसं नगरं जगत् ।
भविष्यद्वर्तमानं च भूतं च परिवर्तयन् ॥ २७ ॥
mano jīvaḥ sphuratyuccairmānasaṃ nagaraṃ jagat ,
bhaviṣyadvartamānaṃ ca bhūtaṃ ca parivartayan 27
27. manaḥ jīvaḥ sphurati uccaiḥ mānasam nagaram jagat
| bhaviṣyat vartamānam ca bhūtam ca parivartayan ||
27. manaḥ jīvaḥ uccaiḥ mānasam nagaram jagat sphurati.
ca bhaviṣyat vartamānam ca bhūtam parivartayan.
27. The mind (manas), which is the individual soul (jīva), manifests intensely as the mental city of the world (jagat), continually transforming the future, the present, and the past.
वासनावलितं लोके स्फुरच्छक्ति मनः स्थितम् ।
करोति स्वाशयेनेमां व्यवस्थां मलिनश्चलः ॥ २८ ॥
vāsanāvalitaṃ loke sphuracchakti manaḥ sthitam ,
karoti svāśayenemāṃ vyavasthāṃ malinaścalaḥ 28
28. vāsanā-āvalitam loke sphurat-śakti manaḥ sthitam |
karoti sva-āśayena imām vyavasthām malinaḥ calaḥ ||
28. loke vāsanā-āvalitam manaḥ sthitam sphurat-śakti sva-āśayena imām vyavasthām karoti.
manaḥ malinaḥ calaḥ.
28. The mind (manas), situated in the world and enveloped by subconscious impressions (vāsanā), creates this entire system (vyavasthā) through its own intention and manifesting power (śakti). It is impure and restless.
आत्मनः सदृशीं लीलां जीवो हृद्वनमर्कटः ।
दीर्घमाकारमादाय निमेषाद्याति ह्रस्वताम् ॥ २९ ॥
ātmanaḥ sadṛśīṃ līlāṃ jīvo hṛdvanamarkaṭaḥ ,
dīrghamākāramādāya nimeṣādyāti hrasvatām 29
29. ātmanaḥ sadṛśīm līlām jīvaḥ hṛdvanam arkaṭaḥ
dīrgham ākāram ādāya nimeṣāt yāti hrasvatām
29. jīvaḥ hṛdvanam arkaṭaḥ ātmanaḥ sadṛśīm līlām
dīrgham ākāram ādāya nimeṣāt hrasvatām yāti
29. The individual soul (jīva) is like a monkey in the forest of the heart, engaging in a play (līlā) that reflects its true nature (ātman). It assumes a large form and then, in an instant, becomes small.
ग्रहीतुं च न शक्यन्ते संकल्पजलवीचयः ।
मनाग्दृष्टा विवर्धन्ते ह्रसन्ति सपरिच्छदाः ॥ ३० ॥
grahītuṃ ca na śakyante saṃkalpajalavīcayaḥ ,
manāgdṛṣṭā vivardhante hrasanti saparicchadāḥ 30
30. grahītum ca na śakyante saṃkalpajalavīcayaḥ
manāk dṛṣṭāḥ vivardhante hrasanti saparicchadāḥ
30. saṃkalpajalavīcayaḥ grahītum ca na śakyante
manāk dṛṣṭāḥ vivardhante saparicchadāḥ hrasanti
30. The waves of intentions (saṃkalpa) cannot be grasped. Merely glimpsed, they grow, and they diminish along with all their accessories.
भ्रमदा जडसंस्थानाः संकल्पास्तडिदग्नयः ।
यदेवासन्मयं पुत्र तदेवाशु चिकित्सितुम् ॥ ३२ ॥
bhramadā jaḍasaṃsthānāḥ saṃkalpāstaḍidagnayaḥ ,
yadevāsanmayaṃ putra tadevāśu cikitsitum 32
32. bhramadāḥ jaḍasaṃsthānāḥ saṃkalpāḥ taḍidagnayaḥ
yat eva asanmayam putra tat eva āśu cikitsitum
32. putra saṃkalpāḥ bhramadāḥ jaḍasaṃsthānāḥ taḍidagnayaḥ (santi).
yat eva asanmayam,
tat eva āśu cikitsitum (yogyam).
32. Intentions (saṃkalpa) are delusive, appear inert, and are like fires of lightning. Whatever is unreal, O son, that should be quickly remedied.
शक्यते नात्र संदेहो नासत्सद्भवति क्वचित् ।
संस्थितो यदि संकल्पो दुश्चिकित्स्यः स्वतो भवेत् ॥ ३३ ॥
śakyate nātra saṃdeho nāsatsadbhavati kvacit ,
saṃsthito yadi saṃkalpo duścikitsyaḥ svato bhavet 33
33. śakyate na atra saṃdehaḥ na asat sat bhavati kvacit
saṃsthitaḥ yadi saṃkalpaḥ duścikitsyaḥ svataḥ bhavet
33. atra saṃdehaḥ na śakyate asat kvacit sat na bhavati
yadi saṃkalpaḥ svataḥ duścikitsyaḥ saṃsthitaḥ bhavet
33. There is no doubt in this matter: the non-existent never becomes existent. If a mental construct (saṃkalpa) were inherently impossible to remedy, then it would indeed be so.
किंत्वसद्भूत एवैष सुचिकित्स्यस्तदा भवेत् ।
अकृत्रिमं चेत्संसारमलमङ्गारकार्ष्ण्यवत् ॥ ३४ ॥
kiṃtvasadbhūta evaiṣa sucikitsyastadā bhavet ,
akṛtrimaṃ cetsaṃsāramalamaṅgārakārṣṇyavat 34
34. kimtu asadbhūtaḥ eva eṣaḥ sucikitsyaḥ tadā bhavet
akṛtrimaṃ cet saṃsāramalam aṅgārakārṣṇyavat
34. kimtu eṣaḥ asadbhūtaḥ eva tadā sucikitsyaḥ bhavet
saṃsāramalam akṛtrimaṃ aṅgārakārṣṇyavat cet
34. But this (mental construct, saṃkalpa) is indeed unreal, therefore it would then be easy to remedy. For the defilement of transmigration (saṃsāra) is not inherent (akṛtrima), unlike the intrinsic blackness of charcoal (aṅgārakārṣṇya).
तृणमात्रेण दीप्यन्ते संकल्पा वह्निशेषवत् ।
जगत्यप्रकटाकाराः प्रदीप्ताः क्षणभङ्गुराः ॥ ३५ ॥
tṛṇamātreṇa dīpyante saṃkalpā vahniśeṣavat ,
jagatyaprakaṭākārāḥ pradīptāḥ kṣaṇabhaṅgurāḥ 35
35. tṛṇamātreṇa dīpyante saṃkalpāḥ vahniśeṣavat
jagati aprakaṭākārāḥ pradīptāḥ kṣaṇabhaṅgurāḥ
35. jagati saṃkalpāḥ aprakaṭākārāḥ tṛṇamātreṇa
vahniśeṣavat dīpyante pradīptāḥ kṣaṇabhaṅgurāḥ
35. Intentions (saṃkalpa) are kindled by a mere trifle, like a remnant of fire. Though unmanifest in form in the world, once fully kindled, they are momentary.
यतस्ततः प्रयत्नेन पौरुषेण विनश्यति ।
अकृत्रिममपि प्राप्तं भृशं पुत्र तथा पुनः ॥ ३६ ॥
yatastataḥ prayatnena pauruṣeṇa vinaśyati ,
akṛtrimamapi prāptaṃ bhṛśaṃ putra tathā punaḥ 36
36. yatastataḥ prayatnena pauruṣeṇa vinaśyati
akṛtrimam api prāptaṃ bhṛśaṃ putra tathā punaḥ
36. yatastataḥ pauruṣeṇa prayatnena vinaśyati
putra akṛtrimam api bhṛśaṃ prāptaṃ tathā punaḥ
36. Therefore, by human effort (pauruṣa), it (the defilement of transmigration) perishes. O son, even that which is inherent (akṛtrima) and has become deeply ingrained (bhṛśaṃ prāptam), can thus be overcome again.
सुखोच्छेद्यतया ज्ञस्य संसारमलमाततम् ।
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥ ३७ ॥
sukhocchedyatayā jñasya saṃsāramalamātatam ,
taṇḍulasya yathā carma yathā tāmrasya kālimā 37
37. sukocchedyatayā jñasya saṃsāramalam ātatam
taṇḍulasya yathā carma yathā tāmrasya kālimā
37. jñasya ātatam saṃsāramalam sukocchedyatayā (asti) yathā taṇḍulasya carma,
yathā tāmrasya kālimā (asti)
37. For the knower (jña), the pervasive defilement of transmigration (saṃsāra) is easily removed, just as the husk (carma) of rice (taṇḍula) (is removed), and just as the tarnish (kālimā) of copper (tāmra) (is removed).
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
नश्यत्येव न संदेहस्तस्मादुद्यमवान्भव ॥ ३८ ॥
naśyati kriyayā putra puruṣasya tathā malam ,
naśyatyeva na saṃdehastasmādudyamavānbhava 38
38. naśyati kriyayā putra puruṣasya tathā malam
naśyati eva na saṃdehaḥ tasmāt udyamavān bhava
38. putra,
puruṣasya malam kriyayā naśyati,
tathā eva naśyati.
na saṃdehaḥ.
tasmāt udyamavān bhava.
38. O son, just as the impurity of a person (puruṣa) is destroyed by action, so too it certainly perishes; there is no doubt about this. Therefore, be diligent!
असत्कल्पैर्विकल्पैर्यत्संसारो न जितो मुधा ।
स्तोकेनाशु लयं याति क्वासद्वस्तु चिरं स्थितम् ॥ ३९ ॥
asatkalpairvikalpairyatsaṃsāro na jito mudhā ,
stokenāśu layaṃ yāti kvāsadvastu ciraṃ sthitam 39
39. asatkalpaiḥ vikalpaiḥ yat saṃsāraḥ na jitaḥ mudhā
stokena āśu layaṃ yāti kva asat vastu ciraṃ sthitam
39. yat saṃsāraḥ asatkalpaiḥ mudhā vikalpaiḥ na jitaḥ,
stokena āśu layaṃ yāti.
kva asat vastu ciraṃ sthitam?
39. Because the cycle of transmigration (saṃsāra) is not conquered by futile, illusory mental constructs, it quickly dissolves with even a little (effort or insight). Indeed, where can an unreal thing endure for long?
असत्यामेति संसारः स्वव्यवस्थां विचारतः ।
दीपालोकादिवान्धस्य द्वीन्दुत्वं स्वीक्षितादिव ॥ ४० ॥
asatyāmeti saṃsāraḥ svavyavasthāṃ vicārataḥ ,
dīpālokādivāndhasya dvīndutvaṃ svīkṣitādiva 40
40. asatyām eti saṃsāraḥ svavyavasthāṃ vicārataḥ
dīpālokāt iva andhasya dvīndutvaṃ svīkṣitāt iva
40. vicārataḥ saṃsāraḥ asatyām svavyavasthāṃ eti.
andhasya dvīndutvaṃ dīpālokāt iva,
svīkṣitāt iva (nāśyati).
40. Through discernment (vicāra), the cycle of transmigration (saṃsāra) attains its true status as unreal. This is just as the illusion of two moons for a person with defective vision vanishes by their own correct perception, as if illuminated by the light of a lamp.
नासौ तव न चास्य त्वं भ्रान्तिं पुत्र परित्यज ।
असत्ये सत्यवद्दृष्टे भावना मा स्म हीदृशः ॥ ४१ ॥
nāsau tava na cāsya tvaṃ bhrāntiṃ putra parityaja ,
asatye satyavaddṛṣṭe bhāvanā mā sma hīdṛśaḥ 41
41. na asau tava na ca asya tvaṃ bhrāntiṃ putra parityaja
asatye satyavat dṛṣṭe bhāvanā mā sma hīdṛśaḥ
41. putra,
asau tava na,
ca tvaṃ asya na iti bhrāntiṃ parityaja.
asatye satyavat dṛṣṭe (sati),
hīdṛśaḥ bhāvanā mā sma (astu).
41. O son, abandon this illusion (bhrānti): that (which you perceive) is not yours, nor are you of it. When the unreal is perceived as real, do not entertain such a conception (bhāvanā).
मम गुरुविभवोज्ज्वला विलासा इति तव मास्तु वृथैव विभ्रमोऽन्तः ।
त्वमपि च वितताश्च ते विलासा विलसति सर्वमिदं तदात्मतत्त्वम् ॥ ४२ ॥
mama guruvibhavojjvalā vilāsā iti tava māstu vṛthaiva vibhramo'ntaḥ ,
tvamapi ca vitatāśca te vilāsā vilasati sarvamidaṃ tadātmatattvam 42
42. mama guru-vibhava-ujjvalāḥ vilāsāḥ iti
tava mā astu vṛthā eva vibhramaḥ
antaḥ tvam api ca vitatāḥ ca te vilāsāḥ
vilasati sarvam idam tat ātma-tattvam
42. tava antaḥ 'mama guru-vibhava-ujjvalāḥ vilāsāḥ' iti vṛthā eva vibhramaḥ mā astu.
tvam api ca vitatāḥ (asi),
te vilāsāḥ ca (vitatāḥ santi).
idam sarvam tat ātma-tattvam vilasati.
42. Let not the useless delusion, 'These are my magnificent and brilliant enjoyments,' exist within you. For you yourself are expansive, and those enjoyments are also expansive; all this shines forth as that essence of the Self (ātman).

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 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 (current chapter) 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