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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-17

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श्रीवसिष्ठ उवाच ।
विदेहमुक्ता ये राम ते गिरामिह गोचरे ।
नैव तिष्ठन्ति तस्मात्त्वं जीवन्मुक्तिमिमां श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
videhamuktā ye rāma te girāmiha gocare ,
naiva tiṣṭhanti tasmāttvaṃ jīvanmuktimimāṃ śrṛṇu 1
1. śrīvasiṣṭhaḥ uvāca videhamuktā ye rāma te girām iha
gocare na eva tiṣṭhanti tasmāt tvam jīvanmuktim imām śṛṇu
1. śrīvasiṣṭhaḥ uvāca rāma,
ye videhamuktāḥ te iha girām gocare na eva tiṣṭhanti,
tasmāt tvam imām jīvanmuktim śṛṇu
1. Śrī Vasiṣṭha said: O Rāma, those who are liberated without a body (videhamukta) do not indeed remain within the grasp of words (giraḥ go-cara) in this world. Therefore, listen to this liberation-in-life (jīvanmukti).
प्राकृतान्येव कर्माणि यया वर्जितवाञ्छया ।
क्रियन्ते तृष्णयेमानि तां जीवन्मुक्ततां विदुः ॥ २ ॥
prākṛtānyeva karmāṇi yayā varjitavāñchayā ,
kriyante tṛṣṇayemāni tāṃ jīvanmuktatāṃ viduḥ 2
2. prākṛtāni eva karmāṇi yayā varjitavāñchayā
kriyante tṛṣṇayā imāni tām jīvanmuktatām viduḥ
2. yayā varjitavāñchayā tṛṣṇayā (rahitāni) imāni prākṛtāni eva karmāṇi kriyante,
tām jīvanmuktatām viduḥ
2. That state is known as liberation-in-life (jīvanmukti) by which even natural actions (karma) are performed with desires (vāñchā) relinquished and devoid of craving (tṛṣṇā).
या स्थितिस्तृष्णया जन्तोर्बाह्यार्थे बद्धभावया ।
तं बन्धमाहुराचार्याः संसारनिगडं दृढम् ॥ ३ ॥
yā sthitistṛṣṇayā jantorbāhyārthe baddhabhāvayā ,
taṃ bandhamāhurācāryāḥ saṃsāranigaḍaṃ dṛḍham 3
3. yā sthitiḥ tṛṣṇayā jantoḥ bāhyārthe baddhabhāvayā
tam bandham āhuḥ ācāryāḥ saṃsāranigaḍam dṛḍham
3. ācāryāḥ jantoḥ bāhyārthe baddhabhāvayā tṛṣṇayā yā
sthitiḥ tam dṛḍham saṃsāranigaḍam bandham āhuḥ
3. The teachers (ācārya) declare that the state in which a living being's disposition is bound by craving (tṛṣṇā) for external objects is a firm fetter of transmigration (saṃsāra).
नूनमुज्झितसंकल्पा हृदि बाह्ये विहारिणी ।
वासना योदिता सेह जीवन्मुक्तशरीरिणी ॥ ४ ॥
nūnamujjhitasaṃkalpā hṛdi bāhye vihāriṇī ,
vāsanā yoditā seha jīvanmuktaśarīriṇī 4
4. nūnam ujjhitasaṃkalpā hṛdi bāhye vihāriṇī
vāsanā yā uditā sā iha jīvanmuktaśarīriṇī
4. nūnam yā vāsanā ujjhitasaṃkalpā hṛdi bāhye
vihāriṇī uditā sā iha jīvanmuktaśarīriṇī
4. Indeed, the latent impression (vāsanā) that has manifested, being free from mental constructs (saṃkalpa) and moving freely within the heart and externally, is verily the one belonging to an individual liberated (mokṣa) while living.
बाह्यार्थव्यसनोच्छूना तृष्णा बद्धेति राघव ।
सर्वार्थव्यसनोन्मुक्ता तृष्णा मुक्तेति कथ्यते ॥ ५ ॥
bāhyārthavyasanocchūnā tṛṣṇā baddheti rāghava ,
sarvārthavyasanonmuktā tṛṣṇā mukteti kathyate 5
5. bāhyārthavyasanocchūnā tṛṣṇā baddhā iti rāghava
sarvārthavyasanonmuktā tṛṣṇā muktā iti kathyate
5. rāghava bāhyārthavyasanocchūnā tṛṣṇā baddhā iti
sarvārthavyasanonmuktā tṛṣṇā muktā iti kathyate
5. O Rāghava, craving (tṛṣṇā) that is swollen by attachment to external objects is called "bound." The craving that is free from attachment to all objects is declared "liberated (mokṣa)."
पूर्वं यस्यास्तु तृष्णाया वर्तमानेऽपि शाश्वती ।
निर्दुःखता निष्कलता सा मुक्तेति बुधैः स्मृता ॥ ६ ॥
pūrvaṃ yasyāstu tṛṣṇāyā vartamāne'pi śāśvatī ,
nirduḥkhatā niṣkalatā sā mukteti budhaiḥ smṛtā 6
6. pūrvam yasyāḥ tu tṛṣṇāyāḥ vartamāne api śāśvatī
nirduḥkhatā niṣkalatā sā muktā iti budhaiḥ smṛtā
6. budhaiḥ yasyāḥ tṛṣṇāyāḥ pūrvam vartamāne api
śāśvatī nirduḥkhatā niṣkalatā sā muktā iti smṛtā
6. The wise consider that craving (tṛṣṇā) to be liberated (mokṣa) which, even when it exists, is characterized by an eternal absence of suffering (nirduḥkhatā) and wholeness (niṣkalatā).
इदमस्तु ममेत्यन्तर्यैषा राघव भावना ।
तां तृष्णां शृङ्खलां विद्धि कलनां च महामते ॥ ७ ॥
idamastu mametyantaryaiṣā rāghava bhāvanā ,
tāṃ tṛṣṇāṃ śṛṅkhalāṃ viddhi kalanāṃ ca mahāmate 7
7. idam astu mama iti antar yat eṣā rāghava bhāvanā
tām tṛṣṇām śṛṅkhalām viddhi kalanām ca mahāmate
7. rāghava mahāmate idam mama astu iti yat eṣā antar
bhāvanā tām tṛṣṇām ca kalanām śṛṅkhalām viddhi
7. O Rāghava, O great-minded one, know that this inner thought, 'Let this be mine' - this very craving (tṛṣṇā) and mental clinging (kalanā) - is a chain.
तामेतां सर्वभावेषु सत्स्वसत्सु च सर्वदा ।
संत्यज्य परमोदारः परमेति महामनाः ॥ ८ ॥
tāmetāṃ sarvabhāveṣu satsvasatsu ca sarvadā ,
saṃtyajya paramodāraḥ parameti mahāmanāḥ 8
8. tām etām sarvabhāveṣu satsu asatsu ca sarvadā
saṃtyajya parama udāraḥ paramā eti mahāmanāḥ
8. parama udāraḥ mahāmanāḥ tām etām sarvadā satsu
asatsu ca sarvabhāveṣu saṃtyajya paramā eti
8. Having completely abandoned that (craving and clinging), always and in all existing and non-existing phenomena, the supremely noble, great-minded individual attains the highest state.
बन्धाशामथ मोक्षाशां सुखदुःखदशामपि ।
त्यक्त्वा सदसदाशां च तिष्ठाक्षुब्धमहाब्धिवत् ॥ ९ ॥
bandhāśāmatha mokṣāśāṃ sukhaduḥkhadaśāmapi ,
tyaktvā sadasadāśāṃ ca tiṣṭhākṣubdhamahābdhivat 9
9. bandha āśām atha mokṣa āśām sukha duḥkha daśām api
tyaktvā sat asat āśām ca tiṣṭha akṣubdha mahā abdhi vat
9. bandha āśām atha mokṣa āśām sukha duḥkha daśām api ca
sat asat āśām tyaktvā akṣubdha mahā abdhi vat tiṣṭha
9. Abandoning the desire for bondage and for liberation (mokṣa), also the states of happiness and sorrow, and furthermore the hope for existence or non-existence, remain like an unagitated great ocean.
अजरामरमात्मानं दृष्ट्वा बुद्धिमतां वर ।
जरामरणशङ्काभिर्मा मनः कलुषं कृथाः ॥ १० ॥
ajarāmaramātmānaṃ dṛṣṭvā buddhimatāṃ vara ,
jarāmaraṇaśaṅkābhirmā manaḥ kaluṣaṃ kṛthāḥ 10
10. ajara amaram ātmānam dṛṣṭvā buddhimatām vara
jarā maraṇa śaṅkābhiḥ mā manaḥ kaluṣam kṛthāḥ
10. buddhimatām vara ajara amaram ātmānam dṛṣṭvā
jarā maraṇa śaṅkābhiḥ manaḥ kaluṣam mā kṛthāḥ
10. O best among the intelligent, having realized the self (ātman) as ageless and immortal, do not defile your mind with fears of old age and death.
पदार्थतत्त्वं नेदं ते नायं त्वमसि राघव ।
किंचित्तदन्यदेवेदमन्य एवासि राघव ॥ ११ ॥
padārthatattvaṃ nedaṃ te nāyaṃ tvamasi rāghava ,
kiṃcittadanyadevedamanya evāsi rāghava 11
11. padārthatattvam na idam te na ayam tvam asi rāghava
kiṃcit tat anyat eva idam anyaḥ eva asi rāghava
11. rāghava idam padārthatattvam te na tvam ayam na asi
kiṃcit idam tat anyat eva tvam rāghava anyaḥ eva asi
11. O Rāghava, this essence of materiality is not your true nature, nor are you this [body or mind]. Indeed, this [phenomenal world] is something entirely different [from your true self], and you, O Rāghava, are truly distinct.
असदभ्युदिते विश्वे सतीवासति संस्थिते ।
त्वयि तत्तामतिगते तृष्णायाः संभवः कुतः ॥ १२ ॥
asadabhyudite viśve satīvāsati saṃsthite ,
tvayi tattāmatigate tṛṣṇāyāḥ saṃbhavaḥ kutaḥ 12
12. asat abhyudite viśve sati iva asati saṃsthite
tvayi tattām atigate tṛṣṇāyāḥ saṃbhavaḥ kutaḥ
12. viśve asat abhyudite asati sati iva saṃsthite
tvayi tattām atigate tṛṣṇāyāḥ saṃbhavaḥ kutaḥ
12. When the world, though unreal (asat), arises, and is established in unreality as if it were reality, and when you have transcended that state [of illusion], how then can craving arise?
अन्यच्च राम मनसि पुरुषस्य विचारिणः ।
जायते निश्चयः साधो स्फाराकारश्चतुर्विधः ॥ १३ ॥
anyacca rāma manasi puruṣasya vicāriṇaḥ ,
jāyate niścayaḥ sādho sphārākāraścaturvidhaḥ 13
13. anyat ca rāma manasi puruṣasya vicāriṇaḥ
jāyate niścayaḥ sādho sphārākāraḥ caturvidhaḥ
13. rāma sādho anyat ca vicāriṇaḥ puruṣasya manasi
sphārākāraḥ caturvidhaḥ niścayaḥ jāyate
13. And moreover, O Rāma, O good one, in the mind of a discerning person (puruṣa), a firm resolve arises, which is expansive and four-fold.
आपादमस्तकमहं मातापितृविनिर्मितः ।
इत्येको निश्चयो राम बन्धायासद्विलोकनात् ॥ १४ ॥
āpādamastakamahaṃ mātāpitṛvinirmitaḥ ,
ityeko niścayo rāma bandhāyāsadvilokanāt 14
14. āpādamastakam aham mātāpitṛvinirmitaḥ iti
ekaḥ niścayaḥ rāma bandhāya asat vilokanāt
14. rāma aham āpādamastakam mātāpitṛvinirmitaḥ
iti ekaḥ niścayaḥ asat vilokanāt bandhāya
14. O Rāma, one firm resolve is, 'I am created by my mother and father from foot to head.' This [resolve arises] from perceiving the unreal (asat), and leads to bondage.
अतीतः सर्वभावेभ्यो वालाग्रादप्यहं तनुः ।
इति द्वितीयो मोक्षाय निश्चयो जायते सताम् ॥ १५ ॥
atītaḥ sarvabhāvebhyo vālāgrādapyahaṃ tanuḥ ,
iti dvitīyo mokṣāya niścayo jāyate satām 15
15. atītaḥ sarvabhāvebhyaḥ vālāgrāt api aham tanuḥ
iti dvitīyaḥ mokṣāya niścayaḥ jāyate satām
15. aham sarvabhāvebhyaḥ vālāgrāt api tanuḥ atītaḥ
iti satām mokṣāya dvitīyaḥ niścayaḥ jāyate
15. I am beyond all states of being, more subtle than even the tip of a hair. This is the second conviction that arises in the wise for final liberation (mokṣa).
जगज्जालपदार्थात्मा सर्वमेवाहमक्षयः ।
तृतीयो निश्चयश्चेत्थं मोक्षायैव रघूद्वह ॥ १६ ॥
jagajjālapadārthātmā sarvamevāhamakṣayaḥ ,
tṛtīyo niścayaścetthaṃ mokṣāyaiva raghūdvaha 16
16. jagajjālapadārthātmā sarvam eva aham akṣayaḥ
tṛtīyaḥ niścayaḥ ca ittham mokṣāya eva raghūdvaha
16. raghūdvaha,
aham sarvam eva akṣayaḥ jagajjālapadārthātmā ca ittham tṛtīyaḥ niścayaḥ mokṣāya eva
16. I am indeed all (sarvam), imperishable (akṣaya), the very self (ātman) of all objects in the network of the world. O Raghūdvaha, this is the third conviction, and it is truly for final liberation (mokṣa).
अहं जगद्वा सकलं शून्यं व्योमसमं सदा ।
एवमेष चतुर्थोऽन्यो निश्चयो मोक्षसिद्धये ॥ १७ ॥
ahaṃ jagadvā sakalaṃ śūnyaṃ vyomasamaṃ sadā ,
evameṣa caturtho'nyo niścayo mokṣasiddhaye 17
17. aham jagat vā sakalam śūnyam vyomasamam sadā
evam eṣaḥ caturthaḥ anyaḥ niścayaḥ mokṣasiddhaye
17. aham vā sakalam jagat sadā śūnyam vyomasamam (asti)
evam eṣaḥ anyaḥ caturthaḥ niścayaḥ mokṣasiddhaye
17. Either I am, or the entire world (jagat) is, always void (śūnya) and like space. This, indeed, is another, the fourth conviction for the attainment of final liberation (mokṣa).
निश्चयेषु चतुर्ष्वेषु बन्धाय प्रथमः स्मृतः ।
त्रयो मोक्षाय कथिताः शुद्धभावनयोत्थिताः ॥ १८ ॥
niścayeṣu caturṣveṣu bandhāya prathamaḥ smṛtaḥ ,
trayo mokṣāya kathitāḥ śuddhabhāvanayotthitāḥ 18
18. niścayeṣu caturṣu eṣu bandhāya prathamaḥ smṛtaḥ
trayaḥ mokṣāya kathitāḥ śuddhabhāvanayā utthitāḥ
18. eṣu caturṣu niścayeṣu prathamaḥ bandhāya smṛtaḥ
śuddhabhāvanayā utthitāḥ trayaḥ mokṣāya kathitāḥ
18. Among these four convictions, the first is considered to lead to bondage. The other three, which arise from pure contemplation, are declared to lead to final liberation (mokṣa).
एतेषां प्रथमः प्रोक्तस्तृष्णाया बन्धयोग्यता ।
शुद्धतृष्णास्त्रयः स्वच्छा जीवन्मुक्तविलासिनः ॥ १९ ॥
eteṣāṃ prathamaḥ proktastṛṣṇāyā bandhayogyatā ,
śuddhatṛṣṇāstrayaḥ svacchā jīvanmuktavilāsinaḥ 19
19. eteṣām prathamaḥ proktaḥ tṛṣṇāyāḥ bandhayogyatā
śuddhatṛṣṇāḥ trayaḥ svacchāḥ jīvanmukktavilāsinaḥ
19. eteṣām prathamaḥ tṛṣṇāyāḥ bandhayogyatā proktaḥ
trayaḥ śuddhatṛṣṇāḥ svacchāḥ jīvanmukktavilāsinaḥ
19. Among these, the first is declared to be the capacity of craving (tṛṣṇā) to cause bondage. The three pure desires are pristine, delighting like those who are liberated while living (jīvanmukta).
सर्वमात्माहमेवेति निश्चयो यो महामते ।
तमादाय विषादाय न भूयो याति मे मतिः ॥ २० ॥
sarvamātmāhameveti niścayo yo mahāmate ,
tamādāya viṣādāya na bhūyo yāti me matiḥ 20
20. sarvam ātmā aham eva iti niścayaḥ yaḥ mahāmate
tam ādāya viṣādāya na bhūyaḥ yāti me matiḥ
20. mahāmate yaḥ sarvam ātmā aham eva iti niścayaḥ
tam ādāya me matiḥ bhūyaḥ viṣādāya na yāti
20. O great-minded one, when my mind (mati) embraces the firm conviction that "all is indeed the Self (ātman), I myself," it no longer goes to sorrow.
तिर्यगूर्ध्वमधस्ताच्च व्यापको महिमात्मनः ।
सर्वमात्मेति तेनान्तर्निश्चयेन न बध्यते ॥ २१ ॥
tiryagūrdhvamadhastācca vyāpako mahimātmanaḥ ,
sarvamātmeti tenāntarniścayena na badhyate 21
21. tiryāk ūrdhvam adhastāt ca vyāpakaḥ mahimātmanaḥ
sarvam ātmā iti tena antaḥ niścayena na badhyate
21. ātmanaḥ mahimā tiryāk ūrdhvam adhastāt ca vyāpakaḥ
tena sarvam ātmā iti antar niścayena na badhyate
21. The glory (mahimā) of the Self (ātman) is pervasive: sideways, upwards, and downwards. Therefore, through the inner conviction that "all is the Self (ātman)," one is not bound.
शून्यं तत्प्रकृतिर्माया ब्रह्मविज्ञानमित्यपि ।
शिवः पुरुष ईशानो नित्य आत्मैव कथ्यते ॥ २२ ॥
śūnyaṃ tatprakṛtirmāyā brahmavijñānamityapi ,
śivaḥ puruṣa īśāno nitya ātmaiva kathyate 22
22. śūnyam tat prakṛtiḥ māyā brahmavijñānam iti api
śivaḥ puruṣaḥ īśānaḥ nityaḥ ātmā eva kathyate
22. tat nityaḥ ātmā eva śūnyam prakṛtiḥ māyā
brahmavijñānam iti api śivaḥ puruṣaḥ īśānaḥ kathyate
22. That eternal Self (ātman) is proclaimed to be emptiness (śūnya), nature (prakṛti), illusion (māyā), the knowledge of Brahman (brahman), and also Śiva, the cosmic person (puruṣa), and the Lord (Īśāna).
सदा सर्वं सदेवेदं नेह द्वित्वान्यते क्वचित् ।
विद्येते विद्यया व्याप्तं जगन्नेतरया धिया ॥ २३ ॥
sadā sarvaṃ sadevedaṃ neha dvitvānyate kvacit ,
vidyete vidyayā vyāptaṃ jagannetarayā dhiyā 23
23. sadā sarvam sat eva idam na iha dvitvānyate kvacit
vidyete vidyayā vyāptam jagat na itarayā dhiyā
23. idam sarvam sadā sat eva.
iha kvacit dvitvānyate na vidyete.
jagat vidyayā vyāptam,
na itarayā dhiyā.
23. This entire reality is always truly existent; no duality or otherness exists here at all. The world is pervaded by true knowledge (vidyā), not by any other form of intellect or understanding.
आपातालमनन्तात्मा पूरितोऽम्भोधिरम्बुभिः ।
आब्रह्मस्तम्बपर्यन्तं जगदापूर्णमात्मना ॥ २४ ॥
āpātālamanantātmā pūrito'mbhodhirambubhiḥ ,
ābrahmastambaparyantaṃ jagadāpūrṇamātmanā 24
24. āpātālam ananta-ātmā pūritaḥ ambhodhiḥ ambubhiḥ
ābrahmastambaparyantam jagat āpūrṇam ātmanā
24. anantātmā āpātālam pūritaḥ ambhodhiḥ ambubhiḥ [iva].
jagat ātmanā ābrahmastambaparyantam āpūrṇam.
24. The boundless Self (ātman) is completely pervading down to Pātāla, just as an ocean is filled with waters. The entire world, from Brahmā down to a blade of grass, is completely filled by the Self (ātman).
अतः सत्यमृतं नित्यं नानृतं विद्यते क्वचित् ।
वार्येव सकलाम्भोधिर्न तरङ्गादयः क्वचित् ॥ २५ ॥
ataḥ satyamṛtaṃ nityaṃ nānṛtaṃ vidyate kvacit ,
vāryeva sakalāmbhodhirna taraṅgādayaḥ kvacit 25
25. ataḥ satyam amṛtam nityam na anṛtam vidyate kvacit
vāri eva sakala-ambhodhiḥ na taraṅga-ādayaḥ kvacit
25. ataḥ satyam amṛtam nityam [vidyate].
kvacit anṛtam na vidyate.
vāri eva sakala-ambhodhiḥ [asti].
kvacit taraṅga-ādayaḥ na [santi].
25. Therefore, only the true, the immortal, and the eternal exist; untruth is never found anywhere. It is just water that constitutes the entire ocean, not its waves and other transient forms.
पृथक्कटककेयूरनूपुरादि नकाञ्चनात् ।
भिन्नास्तरुतृणाकारकोटयश्चैव नात्मनः ॥ २६ ॥
pṛthakkaṭakakeyūranūpurādi nakāñcanāt ,
bhinnāstarutṛṇākārakoṭayaścaiva nātmanaḥ 26
26. pṛthak kaṭakakeyūranūpurādi na kāñcanāt
bhinnāḥ tarutṛṇākārakoṭayaḥ ca eva na ātmanaḥ
26. kaṭakakeyūranūpurādi kāñcanāt pṛthak na.
tarutṛṇākārakoṭayaḥ ca eva ātmanaḥ na bhinnāḥ.
26. Bangles, armlets, and anklets are not distinct from gold, nor are the myriad forms of trees and grasses separate from the Self (ātman).
द्वैताद्वैतसमुद्भेदैर्जगन्निर्माणलीलया ।
परमात्ममयी शक्तिरद्वैतैव विजृम्भते ॥ २७ ॥
dvaitādvaitasamudbhedairjagannirmāṇalīlayā ,
paramātmamayī śaktiradvaitaiva vijṛmbhate 27
27. dvaitādvaitasamudbhedaiḥ jagat nirmāṇa līlayā
paramātmamayī śaktiḥ advaitā eva vijṛmbhate
27. paramātmamayī advaitā eva śaktiḥ
dvaitādvaitasamudbhedaiḥ jagat nirmāṇa līlayā vijṛmbhate
27. The inherently non-dual power (śakti), which is identical with the supreme Self (paramātman), manifests extensively through the emergence of both duality and non-duality, as a playful act of world-creation.
आत्मीये परकीये च सर्वस्मिन्नेव सर्वदा ।
नष्टे वोपचिते कार्ये सुखदुःखे गृहाण मा ॥ २८ ॥
ātmīye parakīye ca sarvasminneva sarvadā ,
naṣṭe vopacite kārye sukhaduḥkhe gṛhāṇa mā 28
28. ātmīye parakīye ca sarvasmin eva sarvadā
naṣṭe vā upacite kārye sukhaduḥkhe gṛhāṇa mā
28. sarvadā sarvasmin eva kārye ātmīye ca parakīye
naṣṭe vā upacite sukhaduḥkhe mā gṛhāṇa
28. Always, in every situation, whether it concerns what is yours or another's, whether it leads to loss or gain, do not grasp onto joy and sorrow.
भावाद्वैतमुपाश्रित्य सत्ताद्वैतमयात्मकः ।
कर्माद्वैतमनादृत्य द्वैताद्वैतमयो भव ॥ २९ ॥
bhāvādvaitamupāśritya sattādvaitamayātmakaḥ ,
karmādvaitamanādṛtya dvaitādvaitamayo bhava 29
29. bhāvādvaitam upāśritya sattādvaitamayātmakaḥ
karmādvaitam anādṛtya dvaitādvaitamayaḥ bhava
29. bhāvādvaitam upāśritya sattādvaitamayātmakaḥ
karmādvaitam anādṛtya dvaitādvaitamayaḥ bhava
29. By taking refuge in the non-duality of subjective experience, and letting your essential nature be one with the non-duality of existence, yet disregarding the non-duality of action (karma), become one who embodies both duality and non-duality.
भवभूमिषु भीमासु भावभावनवात्यया ।
मा पतोत्पातपूर्णासु दरीष्वन्तः करी यथा ॥ ३० ॥
bhavabhūmiṣu bhīmāsu bhāvabhāvanavātyayā ,
mā patotpātapūrṇāsu darīṣvantaḥ karī yathā 30
30. bhavabhūmiṣu bhīmāsu bhāvabhāvanavātyayā mā
pata utpātapurṇāsu darīṣu antaḥ karī yathā
30. bhāvabhāvanavātyayā karī yathā utpātapurṇāsu bhīmāsu darīṣu antaḥ (patati),
(tathā tvam) mā (tāsu) bhavabhūmiṣu pata
30. Do not fall into the dreadful realms of existence (saṃsāra), which are fraught with dangers, just as an elephant, driven by the strong winds of delusive thoughts and imaginations, falls into a ravine.
द्वैतं न संभवति चित्तमयं महात्मन्नात्मन्यथैक्यमपि न द्वितयोदितात्म ।
अद्वैतमैक्यरहितं सततोदितं सत्सर्वं न किंचिदपि चाहुरतः स्वरूपम् ॥ ३१ ॥
dvaitaṃ na saṃbhavati cittamayaṃ mahātmannātmanyathaikyamapi na dvitayoditātma ,
advaitamaikyarahitaṃ satatoditaṃ satsarvaṃ na kiṃcidapi cāhurataḥ svarūpam 31
31. dvaitam na saṃbhavati cittamayam mahātman
ātmani atha aikyam api na dvitaya-udita-ātman
advaitam aikya-rahitam satata-uditam
sat sarvam na kiṃcid api ca āhuḥ ataḥ svarūpam
31. mahātman,
cittamayam dvaitam ātmani na saṃbhavati.
atha dvitaya-udita-ātman-i aikyam api na.
aikya-rahitam satata-uditam sat advaitam [asti].
[jñāninaḥ] ataḥ svarūpam sarvam ca na kiṃcid api āhuḥ.
31. O great soul (mahātman), duality (dvaita), being a construct of the mind, is not possible within the Self (ātman). Similarly, even the concept of oneness (aikya) is not applicable to the Self (ātman) which has transcended the dual. Non-duality (advaita) is that which is devoid of the concept of oneness, eternally manifest, and truly existent. Therefore, they say that this true nature (svarūpam) is everything and yet nothing at all.
नैवाहमस्ति नच नाम जगन्ति सन्ति सर्वं च विद्यत इदं ननु निर्विकारम् ।
विज्ञानमात्रमवभासत एव शान्तं नासन्न सज्जगदिदं च सदेति विद्धि ॥ ३२ ॥
naivāhamasti naca nāma jaganti santi sarvaṃ ca vidyata idaṃ nanu nirvikāram ,
vijñānamātramavabhāsata eva śāntaṃ nāsanna sajjagadidaṃ ca sadeti viddhi 32
32. na eva aham asti na ca nāma jaganti santi
sarvam ca vidyate idam nanu nirvikāram
vijñāna-mātram avabhāsate eva śāntam na
asat na sat jagat idam ca sadā iti viddhi
32. aham eva na asti,
na ca nāma jaganti santi.
nanu idam sarvam ca nirvikāram vidyate.
vijñāna-mātram eva śāntam avabhāsate.
jagat idam na asat na sat ca,
sadā iti viddhi.
32. I certainly do not exist, nor do the worlds (jaganti) exist by name. All this, truly, exists as immutable (nirvikāram). Only pure consciousness (vijñānamātram) shines forth, eternally peaceful (śāntam). Know (viddhi) that this world (jagat) is neither non-existent nor (conventionally) existent, but is always truly existent (sadā sat).
परममृतमनाद्यं भासनं सर्वभासामजरमजमचिन्त्यं निष्कलं निर्विकारम् ।
विगतकरणजालं जीवनं जीवशक्तेः सकलकलनहीनं कारणं कारणानाम् ॥ ३३ ॥
paramamṛtamanādyaṃ bhāsanaṃ sarvabhāsāmajaramajamacintyaṃ niṣkalaṃ nirvikāram ,
vigatakaraṇajālaṃ jīvanaṃ jīvaśakteḥ sakalakalanahīnaṃ kāraṇaṃ kāraṇānām 33
33. param amṛtam anādyam bhāsanam sarva-bhāsām
ajaram ajam acintyam niṣkalam nirvikāram
vigata-karaṇa-jālam jīvanam jīva-śakteḥ
sakala-kalana-hīnam kāraṇam kāraṇānām
33. [tat] param,
amṛtam,
anādyam,
sarva-bhāsām bhāsanam,
ajaram,
ajam,
acintyam,
niṣkalam,
nirvikāram [asti].
[tat] vigata-karaṇa-jālam,
jīva-śakteḥ jīvanam,
sakala-kalana-hīnam,
kāraṇānām kāraṇam [ca asti].
33. It is the supreme (param), immortal (amṛtam), beginningless (anādyam), the illuminator (bhāsanam) of all lights, ageless (ajaram), birthless (ajam), unthinkable (acintyam), without parts (niṣkalam), and changeless (nirvikāram). It is devoid of the network of senses (vigatakaraṇajālam), the life-force (jīvanam) of vital energy (jīvaśakti), free from all mental constructs (sakalakalana-hīnam), and the cause (kāraṇam) of all causes.
सततमुदितमीशं व्यातते चित्प्रकाशे स्थितमनुभवबीजं स्वात्मभावोपदेश्यम् ।
स्वदनमनुचितोऽन्तर्ब्रह्म सर्वं सदैव त्वमहमपि जगच्चेत्यस्तुते निश्चयोन्तः ॥ ३४ ॥
satatamuditamīśaṃ vyātate citprakāśe sthitamanubhavabījaṃ svātmabhāvopadeśyam ,
svadanamanucito'ntarbrahma sarvaṃ sadaiva tvamahamapi jagaccetyastute niścayontaḥ 34
34. satatam-uditam īśam vyātate cit-prakāśe sthitam
anubhava-bījam sva-ātma-bhāva-upadeśyam svadanam
anucitaḥ antaḥ brahman sarvam sadā eva tvam
aham api jagat ca iti astu te niścayaḥ antaḥ
34. satatam-uditam īśam vyātate cit-prakāśe sthitam,
anubhava-bījam,
sva-ātma-bhāva-upadeśyam [asti].
antaḥ anucitaḥ svadanam [iti yat tat] brahman sarvam sadā eva.
tvam,
aham api,
jagat ca [sarvam eva iti].
te antaḥ ayam niścayaḥ astu.
34. The eternally manifest Lord (īśam), residing in the pervasive light of consciousness (citprakāśa), is the seed of experience (anubhavabījam) and is to be taught as one's own true Self-nature (svātma-bhāva-upadeśyam). Let your firm conviction (niścaya) within (antaḥ) be this: through inner contemplation (anucita), the experience (svadanam) is that Brahman (brahman) is always (sadā eva) everything (sarvam), and that you, I, and the world are all (brahman).

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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

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

upaśama 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 (current chapter) 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