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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-73

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श्रीवसिष्ठ उवाच ।
एवंविचारया दृष्ट्या द्वैतत्यागेन राघव ।
स्वभावः प्राप्यते तज्ज्ञैस्तज्ज्ञैश्चिन्तामणिर्यथा ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃvicārayā dṛṣṭyā dvaitatyāgena rāghava ,
svabhāvaḥ prāpyate tajjñaistajjñaiścintāmaṇiryathā 1
1. śrīvasiṣṭhaḥ uvāca evam vicārayā dṛṣṭyā dvaitatyāgena
rāghava svabhāvaḥ prāpyate tajjñaiḥ tajjñaiḥ cintāmaṇiḥ yathā
1. śrīvasiṣṭhaḥ uvāca rāghava evaṃ dṛṣṭyā dvaitatyāgena
svabhāvaḥ tajjñaiḥ prāpyate yathā tajjñaiḥ cintāmaṇiḥ
1. Shri Vasishtha said: "O Raghava, by such an outlook and by abandoning duality, one's true intrinsic nature (svabhāva) is attained by the wise, just as the wish-fulfilling jewel (cintāmaṇi) is attained by the wise."
अथेमामपरां दृष्टिं श्रृणु रामानया यथा ।
दृश्यस्यात्मानमचलं भविष्यसि च दिव्यदृक् ॥ २ ॥
athemāmaparāṃ dṛṣṭiṃ śrṛṇu rāmānayā yathā ,
dṛśyasyātmānamacalaṃ bhaviṣyasi ca divyadṛk 2
2. atha imām aparām dṛṣṭim śṛṇu rāma anayā yathā
dṛśyasya ātmānam acalam bhaviṣyasi ca divyadṛk
2. rāma,
atha imām aparām dṛṣṭim śṛṇu anayā yathā dṛśyasya acalam ātmānam ca divyadṛk bhaviṣyasi
2. Now, Rama, listen to this other perspective (dṛṣṭi), by which you will become divinely sighted and realize the unchanging self (ātman) of all that is perceived.
अहं खमहमादित्यो दिशोऽहमहमप्यधः ।
अहं दैत्या अहं देवा लोकाश्चाहमहं महः ॥ ३ ॥
ahaṃ khamahamādityo diśo'hamahamapyadhaḥ ,
ahaṃ daityā ahaṃ devā lokāścāhamahaṃ mahaḥ 3
3. aham kham aham ādityaḥ diśaḥ aham aham api adhaḥ
aham daityāḥ aham devāḥ lokāḥ ca aham aham mahaḥ
3. aham kham aham ādityaḥ aham diśaḥ aham api adhaḥ
aham daityāḥ aham devāḥ aham ca lokāḥ aham mahaḥ
3. I am space; I am the sun. I am the directions, and I am also the lower regions. I am the demons; I am the gods. I am also the worlds, and I am the great light (mahah).
अहं तमोऽहमभ्राणि भूः समुद्रादिकं त्वहम् ।
रजो वायुरथाग्निश्च जगत्सर्वमिदं त्वहम् ॥ ४ ॥
ahaṃ tamo'hamabhrāṇi bhūḥ samudrādikaṃ tvaham ,
rajo vāyurathāgniśca jagatsarvamidaṃ tvaham 4
4. aham tamaḥ aham abhrāṇi bhūḥ samudrādikam tu aham
rajaḥ vāyuḥ atha agniḥ ca jagat sarvam idam tu aham
4. aham tamaḥ aham abhrāṇi aham tu bhūḥ samudrādikam aham
rajaḥ vāyuḥ atha agniḥ ca aham tu idam sarvam jagat
4. I am darkness; I am the clouds. I am the earth, the oceans, and everything like them. I am dust, wind, and then fire. Indeed, I am this entire universe.
जगत्त्रयेऽहं सर्वत्र य आत्मैव किलास्थितः ।
कोऽहं किमन्यद्देहादि द्वित्वमेकस्य कीदृशम् ॥ ५ ॥
jagattraye'haṃ sarvatra ya ātmaiva kilāsthitaḥ ,
ko'haṃ kimanyaddehādi dvitvamekasya kīdṛśam 5
5. jagattraye aham sarvatra yaḥ ātmā eva kila āsthitaḥ
kaḥ aham kim anyat dehādi dvitvam ekasya kīdṛśam
5. jagattraye aham sarvatra yaḥ ātmā eva kila āsthitaḥ
kaḥ aham kim anyat dehādi dvitvam ekasya kīdṛśam
5. I am everywhere in the three worlds, for indeed, the Self (ātman) alone is established. Who am I? What else exists apart from the body and similar forms? How can there be any duality for that which is truly one?
इति निश्चयवानन्तर्भूतमात्मतया जगत् ।
पश्य हर्षविषादाभ्यां नावशः परिभूयसे ॥ ६ ॥
iti niścayavānantarbhūtamātmatayā jagat ,
paśya harṣaviṣādābhyāṃ nāvaśaḥ paribhūyase 6
6. iti niścayavān antarbhūtam ātmatayā jagat
paśya harṣaviṣādābhyām na avaśaḥ paribhūyase
6. iti niścayavān antarbhūtam ātmatayā jagat
paśya harṣaviṣādābhyām na avaśaḥ paribhūyase
6. With such conviction that the world (jagat) is contained within as the very Self (ātman), behold that you will not be helplessly overcome by joy and sorrow.
तन्मयेऽस्मिन्किल जगत्यखिले संस्थितेऽनघ ।
किमात्मीयं परं किं स्यात्कमलेक्षण कथ्यताम् ॥ ७ ॥
tanmaye'sminkila jagatyakhile saṃsthite'nagha ,
kimātmīyaṃ paraṃ kiṃ syātkamalekṣaṇa kathyatām 7
7. tatmaye asmin kila jagati akhile saṃsthite anagha
kim ātmīyam param kim syāt kamalekṣaṇa kathyatām
7. tatmaye asmin kila jagati akhile saṃsthite anagha
kim ātmīyam param kim syāt kamalekṣaṇa kathyatām
7. O sinless one (anagha), when this entire world (jagat) is indeed established in and permeated by That (Brahman), what then is one's own, and what could be considered external or belonging to another? O lotus-eyed one (kamalekṣaṇa), please explain this.
किं तज्ज्ञव्यतिरेकेण विद्यते यदुपागतम् ।
हर्षमेतु विषादं वा विषादे ज्ञो जगन्मयः ॥ ८ ॥
kiṃ tajjñavyatirekeṇa vidyate yadupāgatam ,
harṣametu viṣādaṃ vā viṣāde jño jaganmayaḥ 8
8. kim tatjñavyatirekeṇa vidyate yat upāgatam
harṣam etu viṣādam vā viṣāde jñaḥ jagatmayah
8. kim tatjñavyatirekeṇa vidyate yat upāgatam
harṣam etu viṣādam vā viṣāde jñaḥ jagatmayah
8. What exists apart from the knower of That (Brahman), which could approach him? Let joy or sorrow come; for even in sorrow, the enlightened one (jñānin) is entirely permeated by the world (jagat).
अहंकारदृशावेते सात्त्विके द्वेऽतिनिर्मले ।
तत्त्वज्ञानात्प्रवर्तेते मोक्षदे पारमार्थिके ॥ ९ ॥
ahaṃkāradṛśāvete sāttvike dve'tinirmale ,
tattvajñānātpravartete mokṣade pāramārthike 9
9. ahaṅkāra-dṛśau ete sāttvike dve atinirmale
tattvajñānāt pravartere mokṣade pāramārthike
9. ete dve atinirmale sāttvike ahaṅkāra-dṛśau
tattvajñānāt pravartere mokṣade pāramārthike
9. These two exceedingly pure, sāttvika perspectives regarding the ego (ahaṅkāra) arise from true knowledge (tattvajñāna) and bestow ultimate liberation (mokṣa).
परोऽणुः सकलातीतरूपोऽहं चेत्यहंकृतिः ।
प्रथमा सर्वमेवाहमित्यन्योक्ता रघूद्वह ॥ १० ॥
paro'ṇuḥ sakalātītarūpo'haṃ cetyahaṃkṛtiḥ ,
prathamā sarvamevāhamityanyoktā raghūdvaha 10
10. paraḥ aṇuḥ sakalātītarūpaḥ aham ca iti ahaṅkṛtiḥ
prathamā sarvam eva aham iti anyā uktā raghūdvaha
10. raghūdvaha prathamā ahaṅkṛtiḥ paraḥ aṇuḥ sakalātītarūpaḥ
aham ca iti anyā sarvam eva aham iti uktā
10. O descendant of Raghu, the first form of ego (ahaṅkāra) is [the realization] 'I am the Supreme, subtle, whose form transcends all.' The second is stated as 'All indeed am I.'
अहंकारदृगन्या तु तृतीया विद्यतेऽनघ ।
देहोऽहमिति तां विद्धि दुःखायैव न शान्तये ॥ ११ ॥
ahaṃkāradṛganyā tu tṛtīyā vidyate'nagha ,
deho'hamiti tāṃ viddhi duḥkhāyaiva na śāntaye 11
11. ahaṅkāradṛk anyā tu tṛtīyā vidyate anagha dehaḥ
aham iti tām viddhi duḥkhāya eva na śāntaye
11. anagha anyā tṛtīyā ahaṅkāradṛk tu vidyate (sā)
dehaḥ aham iti tām duḥkhāya eva na śāntaye viddhi
11. But another, a third perspective of ego (ahaṅkāra), exists, O sinless one. Know that 'I am the body' view leads only to suffering, not to peace.
अथ चैतत्त्रयमपि त्यक्त्वा सकलसिद्धये ।
यच्छेषं तदुपालम्ब्य तिष्ठावष्टब्धतत्परः ॥ १२ ॥
atha caitattrayamapi tyaktvā sakalasiddhaye ,
yaccheṣaṃ tadupālambya tiṣṭhāvaṣṭabdhatatparaḥ 12
12. atha ca etat trayam api tyaktvā sakalasiddhaye
yat śeṣam tat upālambya tiṣṭha avaṣṭabdhatatparaḥ
12. atha ca etat trayam api tyaktvā sakalasiddhaye
yat śeṣam tat upālambya avaṣṭabdhatatparaḥ tiṣṭha
12. Now, having abandoned even this triad [of ego (ahaṅkāra) perspectives] for the attainment of all perfections, resort to whatever remains and remain steadfastly devoted to it.
सर्वातीतस्वरूपोऽपि सर्वसत्तातिगोऽपि च ।
असत्तापूरितजगदस्त्येवात्मा प्रकाशकः ॥ १३ ॥
sarvātītasvarūpo'pi sarvasattātigo'pi ca ,
asattāpūritajagadastyevātmā prakāśakaḥ 13
13. sarvātītasvarūpaḥ api sarvasattātigaḥ api ca
asattāpūritajagat asti eva ātmā prakāśakaḥ
13. Although its essential nature (svarūpa) is beyond all forms and it transcends all existence, the self (ātman) truly exists as the illuminator of the world, which is filled with non-existence.
स्वानुभूत्यैव पश्याशु स एवासि सदोदितः ।
आशयं हृदयग्रन्थिं त्यज तत्त्वविदांवर ॥ १४ ॥
svānubhūtyaiva paśyāśu sa evāsi sadoditaḥ ,
āśayaṃ hṛdayagranthiṃ tyaja tattvavidāṃvara 14
14. sva anubhūtyā eva paśya āśu saḥ eva asi sadoditaḥ
āśayam hṛdayagranthim tyaja tattvavidāmvara
14. O best among those who know the truth, quickly realize through your own direct experience (anubhūti) that you are indeed that ever-manifest (self). Abandon all desires (āśaya) and the knot of the heart (hṛdayagranthi).
नात्मास्त्यनुमया राम न चाप्तवचनादिना ।
सर्वदा सर्वथा सर्वं स प्रत्यक्षोऽनुभूतितः ॥ १५ ॥
nātmāstyanumayā rāma na cāptavacanādinā ,
sarvadā sarvathā sarvaṃ sa pratyakṣo'nubhūtitaḥ 15
15. na ātmā asti anumayā rāma na ca āptavacanādinā
sarvadā sarvathā sarvam saḥ pratyakṣaḥ anubhūtitaḥ
15. O Rāma, the self (ātman) is not known through inference, nor through the words of authoritative texts or persons. That self, being everything in all ways and at all times, is directly perceived through immediate experience (anubhūti).
यदिदं स्पर्शनं स्पन्दं किंचिद्यत्संविदाद्यपि ।
तत्सर्वमात्मा भगवान्दृश्यदर्शनवर्जितः ॥ १६ ॥
yadidaṃ sparśanaṃ spandaṃ kiṃcidyatsaṃvidādyapi ,
tatsarvamātmā bhagavāndṛśyadarśanavarjitaḥ 16
16. yat idam sparśanam spandam kiṃcit yat saṃvidādi
api tat sarvam ātmā bhagavān dṛśyadarśanavarjitaḥ
16. Whatever sensation of touch, pulsation, or even any amount of consciousness (saṃvid) exists - all that is the divine self (ātman), free from both the object of sight and the act of seeing.
न सन्नासन्नसौ देवो नाणुर्नापि महानसौ ।
नाप्येतयोर्दृशोर्मध्यं स एवेदं च सर्वतः ॥ १७ ॥
na sannāsannasau devo nāṇurnāpi mahānasau ,
nāpyetayordṛśormadhyaṃ sa evedaṃ ca sarvataḥ 17
17. na sat na asat asau devaḥ na aṇuḥ na api mahān asau |
na api etayoḥ dṛśoḥ madhyam sa eva idam ca sarvataḥ ||
17. asau devaḥ na sat na asat asau na aṇuḥ na api mahān
na api etayoḥ dṛśoḥ madhyam saḥ eva idam ca sarvataḥ
17. That divine being is neither existent nor non-existent. That one is neither subtle nor vast, nor is it the middle ground between these two perspectives. He alone is this entire universe, present everywhere.
स एव चैवं वदति स च वक्तुं न युज्यते ।
न तदन्यदिदं तात पश्यात्मानमनामयम् ॥ १८ ॥
sa eva caivaṃ vadati sa ca vaktuṃ na yujyate ,
na tadanyadidaṃ tāta paśyātmānamanāmayam 18
18. sa eva ca evam vadati sa ca vaktum na yujyate |
na tad anyat idam tāta paśya ātmānam anāmayam ||
18. saḥ eva ca evam vadati saḥ ca vaktum na yujyate
tāta idam na tat anyat anāmayam ātmānam paśya
18. He himself (ātman) indeed speaks in this manner, yet he is also not suitable for speaking. O dear one, this (universe) is not distinct from that (ultimate reality). See the immaculate Self (ātman).
नात्मायमयमप्यात्मा संज्ञाभेद इति स्वयम् ।
तेनैव सर्वगतया शक्त्या स्वात्मनि कल्पितः ॥ १९ ॥
nātmāyamayamapyātmā saṃjñābheda iti svayam ,
tenaiva sarvagatayā śaktyā svātmani kalpitaḥ 19
19. na ātmā ayam ayam api ātmā saṃjñābhedaḥ iti svayam
| tena eva sarvagatayā śaktyā sva-ātmani kalpitaḥ ||
19. ayam na ātmā ayam api ātmā iti saṃjñābhedaḥ svayam
tena eva sarvagatayā śaktyā sva-ātmani kalpitaḥ
19. This (apparent self) is not the (supreme) Self (ātman), yet this (true nature) is also the Self (ātman); this is merely a difference in designation. This (difference) is spontaneously created by that (supreme Self) through its all-pervading power (śakti) within its own Self (ātman).
संस्थितः स हि सर्वत्र त्रिषु कालेषु भास्करः ।
सूक्ष्मत्वात्सुमहत्त्वाच्च केवलं न विभाव्यते ॥ २० ॥
saṃsthitaḥ sa hi sarvatra triṣu kāleṣu bhāskaraḥ ,
sūkṣmatvātsumahattvācca kevalaṃ na vibhāvyate 20
20. saṃsthitaḥ saḥ hi sarvatra triṣu kāleṣu bhāskaraḥ
| sūkṣmatvāt sumahatvāt ca kevalam na vibhāvyate ||
20. saḥ bhāskaraḥ hi sarvatra triṣu kāleṣu saṃsthitaḥ
sūkṣmatvāt ca sumahatvāt ca kevalam na vibhāvyate
20. Indeed, that radiant Self, like the sun (bhāskara), is established everywhere and in all three times (past, present, and future). Yet, because of its extreme subtlety and immense vastness, it is simply not perceived.
सत्स्वनन्तपदार्थेषु जीवत्वेनाभिबिम्बति ।
आत्मा पुर्यष्टकादर्शे स्वभाववशतः स्वतः ॥ २१ ॥
satsvanantapadārtheṣu jīvatvenābhibimbati ,
ātmā puryaṣṭakādarśe svabhāvavaśataḥ svataḥ 21
21. satsu anantapadārtheṣu jīvatvena abhibimbati
ātmā puryaṣṭakādarśe svabhāvavaśataḥ svataḥ
21. ātmā svabhāvavaśataḥ svataḥ satsu anantapadārtheṣu
puryaṣṭakādarśe jīvatvena abhibimbati
21. The Self (ātman), by the power of its own intrinsic nature (svabhāva), spontaneously reflects as a living being in the mirror of the subtle body (puryaṣṭaka) amidst the infinite existing objects (padārtha).
पुर्यष्टकोदयादेव स्वयमात्मानुभूयते ।
सर्वदा सर्वसंस्थः खे घनास्पन्दादिवानिलः ॥ २२ ॥
puryaṣṭakodayādeva svayamātmānubhūyate ,
sarvadā sarvasaṃsthaḥ khe ghanāspandādivānilaḥ 22
22. puryaṣṭakodayāt eva svayam ātmā anubhūyate sarvadā
sarvasaṃsthaḥ khe ghana āspandāt iva anilaḥ
22. ātmā puryaṣṭakodayāt eva svayam anubhūyate;
sarvadā sarvasaṃsthaḥ khe anilaḥ ghana āspandāt iva
22. The Self (ātman) is experienced spontaneously only through the manifestation of the subtle body (puryaṣṭaka), just as wind, though ever-present everywhere in space, is perceived only through its dense vibration.
चिदात्मा सर्वगो व्यापी न क्वचिन्नाम संस्थितः ।
यद्वत्सर्वपदार्थानां सत्ता तद्वन्महेश्वरः ॥ २३ ॥
cidātmā sarvago vyāpī na kvacinnāma saṃsthitaḥ ,
yadvatsarvapadārthānāṃ sattā tadvanmaheśvaraḥ 23
23. cidātmā sarvagaḥ vyāpī na kvacit nāma saṃsthaḥ
yadvat sarvapadārthānām sattā tadvat maheśvaraḥ
23. cidātmā sarvagaḥ vyāpī; nāma kvacit na saṃsthaḥ.
yadvat sarvapadārthānām sattā,
tadvat maheśvaraḥ
23. The conscious Self (ātman) is all-pervading and extensive; it is not, in fact, situated anywhere specific. Just as the very existence of all objects (padārtha) is a given, so too is the Great Lord (maheśvara) the fundamental existence.
सति पुर्यष्टके तस्मिञ्जीवः स्फुरति नोपले ।
सति वायाविव रजः सति दीप इवेक्षणम् ॥ २४ ॥
sati puryaṣṭake tasmiñjīvaḥ sphurati nopale ,
sati vāyāviva rajaḥ sati dīpa ivekṣaṇam 24
24. sati puryaṣṭake tasmin jīvaḥ sphurati na upale
sati vāyau iva rajaḥ sati dīpe iva īkṣaṇam
24. jīvaḥ tasmin puryaṣṭake sati sphurati na upale.
rajaḥ vāyau sati iva.
īkṣaṇam dīpe sati iva.
24. The individual soul (jīva) manifests when the subtle body (puryaṣṭaka) is present, just as dust becomes perceptible in the presence of wind, or vision functions in the presence of a lamp. It does not manifest, however, in a stone.
इयं पुर्यष्टके स्वेच्छा स्वात्मन्येवात्मनि स्थिते ।
सति स्फुरत्यभ्युदिते भानाविव जनैषणा ॥ २५ ॥
iyaṃ puryaṣṭake svecchā svātmanyevātmani sthite ,
sati sphuratyabhyudite bhānāviva janaiṣaṇā 25
25. iyam puryaṣṭake svecchā svātmani eva ātmani sthite
sati sphurati abhyudite bhānau iva janaiṣaṇā
25. iyam svecchā puryaṣṭake svātmani eva ātmani sthite
sati sphurati janaiṣaṇā iva abhyudite bhānau
25. This individual will (svecchā), residing within the subtle body (puryaṣṭaka), manifests even though the Self (ātman) is eternally established in its own true nature. This is comparable to how worldly pursuits (janaiṣaṇā) become evident when the sun has risen.
यदि सूर्ये स्थिते व्योम्नि तादृशोचितसंस्थितिः ।
नश्यति व्यवहारोऽयं भास्करे तत्किमागतम् ॥ २६ ॥
yadi sūrye sthite vyomni tādṛśocitasaṃsthitiḥ ,
naśyati vyavahāro'yaṃ bhāskare tatkimāgatam 26
26. yadi sūrye sthite vyomni tādṛśocitasaṃsthitiḥ
naśyati vyavahāraḥ ayam bhāskare tat kim āgatam
26. yadi sūrye vyomni sthite ayam tādṛśocitasaṃsthitiḥ vyavahāraḥ naśyati,
tat bhāskare kim āgatam
26. If this worldly activity (vyavahāra), which has such an appropriate constitution, were to cease even while the sun (sūrya) is situated in the sky, then what indeed could have happened to the sun (bhāskara) itself?
यद्यात्मनि स्थिते देवे तत्सत्ता लब्धसंस्थितिः ।
देहो नाशमुपायाति तत्किं नष्टमिहात्मनि ॥ २७ ॥
yadyātmani sthite deve tatsattā labdhasaṃsthitiḥ ,
deho nāśamupāyāti tatkiṃ naṣṭamihātmani 27
27. yadi ātmani sthite deve tatsattā labdhasaṃsthitiḥ
dehaḥ nāśam upayāti tat kim naṣṭam iha ātmani
27. yadi deve ātmani sthite,
tatsattā labdhasaṃsthitiḥ dehaḥ nāśam upayāti,
tat kim iha ātmani naṣṭam?
27. If, while the divine Self (ātman) remains established, the body, whose existence is derived from that (Self), perishes, then what exactly is lost in the Self (ātman) here?
न जायते न म्रियते नादत्ते नाभिवाञ्छति ।
न मुक्तो न च बद्धोऽयमात्मा सर्वस्य सर्वदा ॥ २८ ॥
na jāyate na mriyate nādatte nābhivāñchati ,
na mukto na ca baddho'yamātmā sarvasya sarvadā 28
28. na jāyate na mriyate na ādatte na abhivāñchati na
muktaḥ na ca baddhaḥ ayam ātmā sarvasya sarvadā
28. ayam ātmā sarvasya sarvadā na jāyate na mriyate
na ādatte na abhivāñchati na muktaḥ ca na baddhaḥ
28. This Self (ātman) is neither born nor dies; it neither grasps nor desires. It is neither liberated (mokṣa) nor bound. It is always the Self (ātman) of all.
आत्माप्रबोधाभ्युदिता निरात्मन्यात्मतां गता ।
सर्परज्जुभ्रमाकारा भ्रान्तिर्दुःखाय केवलम् ॥ २९ ॥
ātmāprabodhābhyuditā nirātmanyātmatāṃ gatā ,
sarparajjubhramākārā bhrāntirduḥkhāya kevalam 29
29. ātmāprabodhābhyuditā nirātmani ātmatām gatā
sarparajjubhrāmākārā bhrāntiḥ duḥkhāya kevalam
29. bhrāntiḥ ātmāprabodhābhyuditā nirātmani ātmatām
gatā sarparajjubhrāmākārā kevalam duḥkhāya
29. The delusion (bhrānti), which arises from the non-realization of the Self (ātman), and mistakes for the Self that which is not the Self, like the illusion of a snake on a rope, leads merely to suffering.
अनादित्वान्न जातोऽयमजातत्वान्न नश्यति ।
आत्मात्मव्यतिरिक्तं तु नाभिवाञ्छत्यसंभवात् ॥ ३० ॥
anāditvānna jāto'yamajātatvānna naśyati ,
ātmātmavyatiriktaṃ tu nābhivāñchatyasaṃbhavāt 30
30. anāditvāt na jātaḥ ayam ajātātvāt na naśyati ātmā
ātmavyatiriktaṃ tu na abhivāñchati asaṁbhavāt
30. ayam ātmā anāditvāt na jātaḥ ajātātvāt na naśyati
tu ātmā ātmavyatiriktaṃ asaṁbhavāt na abhivāñchati
30. This Self (ātman), being without beginning (anādi), is never born; and since it is unborn, it does not perish. Furthermore, the Self (ātman) does not desire anything distinct from itself because such a thing is impossible.
दिक्कालाद्यनवच्छेदान्न बद्धोऽयं कदाचन ।
बन्धाभावे क्व मुक्तिः स्यादमोक्षस्तेन संस्थितः ॥ ३१ ॥
dikkālādyanavacchedānna baddho'yaṃ kadācana ,
bandhābhāve kva muktiḥ syādamokṣastena saṃsthitaḥ 31
31. dikkālādyanavachchedāt na baddhaḥ ayam kadācana
bandhābhāve kva muktiḥ syāt amokṣaḥ tena saṁsthitaḥ
31. ayam dikkālādyanavachchedāt kadācana na baddhaḥ
bandhābhāve muktiḥ kva syāt tena amokṣaḥ saṁsthitaḥ
31. This Self (ātman) is never bound, because it is not limited by space (dik), time (kāla), or any other factor. Where could there be liberation (mokṣa) if there is no bondage? Therefore, eternal freedom (amokṣa) is the established reality.
एवंगुणविशिष्टोऽयमात्मा सर्वस्य राघव ।
अविचारवशान्मूढो लोकोऽयं परिरोदिति ॥ ३२ ॥
evaṃguṇaviśiṣṭo'yamātmā sarvasya rāghava ,
avicāravaśānmūḍho loko'yaṃ pariroditi 32
32. evaṁguṇaviśiṣṭaḥ ayam ātmā sarvasya rāghava
avichāravaśāt mūḍhaḥ lokaḥ ayam pariroditi
32. rāghava ayam ātmā evaṁguṇaviśiṣṭaḥ sarvasya
ayam mūḍhaḥ lokaḥ avichāravaśāt pariroditi
32. O Rāghava, this Self (ātman), endowed with such qualities, is the Self of all beings. Yet, this deluded populace merely weeps because of its lack of discrimination and inquiry.
सम्यगालोकिताशेषपूर्वापरजगत्क्रमः ।
मा शोकं गच्छ सुमते मौर्ख्योपगतलोकवत् ॥ ३३ ॥
samyagālokitāśeṣapūrvāparajagatkramaḥ ,
mā śokaṃ gaccha sumate maurkhyopagatalokavat 33
33. samyagālokitāśeṣapūrvāparajagatkramaḥ mā
śokam gaccha sumate maurkhyopagatalokavat
33. sumate samyagālokitāśeṣapūrvāparajagatkramaḥ
maurkhyopagatalokavat śokam mā gaccha
33. O intelligent one, you who have completely understood the entire sequence of the world, both past and future, do not grieve like people overcome by foolishness.
द्वे एव कलने त्यक्त्वा मोक्षबन्धात्मिके यथा ।
विदुषा व्यवहर्तव्यं यन्त्रणेवात्ममौनिना ॥ ३४ ॥
dve eva kalane tyaktvā mokṣabandhātmike yathā ,
viduṣā vyavahartavyaṃ yantraṇevātmamauninā 34
34. dve eva kalane tyaktvā mokṣabandhātmake yathā
viduṣā vyavahartavyam yantraṇā iva ātmamauninā
34. viduṣā eva mokṣabandhātmake dve kalane tyaktvā
yathā ātmamauninā iva yantraṇā vyavahartavyam
34. Indeed, having abandoned the two notions – those of liberation (mokṣa) and bondage – a wise person should conduct themselves, like an inner sage (ātmamaunin), as if under an internal constraint.
न मोक्षो नभसः पृष्ठे न पाताले न भूतले ।
मोक्षो हि चेतो विमलं सम्यग्ज्ञानविबोधितम् ॥ ३५ ॥
na mokṣo nabhasaḥ pṛṣṭhe na pātāle na bhūtale ,
mokṣo hi ceto vimalaṃ samyagjñānavibodhitam 35
35. na mokṣaḥ nabhasaḥ pṛṣṭhe na pātāle na bhūtale
mokṣaḥ hi cetaḥ vimalam samyagjñānavibodhitam
35. mokṣaḥ na nabhasaḥ pṛṣṭhe na pātāle na bhūtale
hi mokṣaḥ samyagjñānavibodhitam vimalam cetaḥ
35. Liberation (mokṣa) is not on the surface of the sky, nor in the netherworld, nor on the earth. Indeed, liberation (mokṣa) is a pure mind, thoroughly awakened by true knowledge.
सकलाशास्वसंसक्त्या यत्स्वयं चेतसः क्षयः ।
स मोक्षनाम्ना कथितस्तत्त्वज्ञैरात्मदर्शिभिः ॥ ३६ ॥
sakalāśāsvasaṃsaktyā yatsvayaṃ cetasaḥ kṣayaḥ ,
sa mokṣanāmnā kathitastattvajñairātmadarśibhiḥ 36
36. sakalāśāsvasaṃsaktyā yat svayam cetasaḥ kṣayaḥ
sa mokṣanāmnā kathitaḥ tattvajñaiḥ ātmadarśibhiḥ
36. yat sakalāśāsvasaṃsaktyā svayam cetasaḥ kṣayaḥ
saḥ tattvajñaiḥ ātmadarśibhiḥ mokṣanāmnā kathitaḥ
36. That which is the self-cessation of the mind, resulting from complete non-attachment to all desires, is declared by the knowers of reality and the perceivers of the self (ātman) as liberation (mokṣa).
यावत्प्रबोधो विमलो नोदितस्तावदेव सः ।
मौर्ख्याद्दीनतया राम भक्त्या मोक्षोभिवाञ्छ्यते ॥ ३७ ॥
yāvatprabodho vimalo noditastāvadeva saḥ ,
maurkhyāddīnatayā rāma bhaktyā mokṣobhivāñchyate 37
37. yāvat prabodhaḥ vimalaḥ na uditaḥ tāvat eva saḥ
maurkhyāt dīnatayā rāma bhaktyā mokṣaḥ abhivāñchyate
37. rāma yāvat vimalaḥ prabodhaḥ na uditaḥ tāvat eva
saḥ maurkhyāt dīnatayā bhaktyā mokṣaḥ abhivāñchyate
37. O Rama, as long as pure awakening has not arisen, one desires liberation (mokṣa) through devotion (bhakti), out of ignorance and humility.
परं प्रबोधमासाद्य चित्ते चित्तत्त्वतां गते ।
दश मोक्षा न वाञ्छ्यन्ते किमुतैको हि मोक्षकः ॥ ३८ ॥
paraṃ prabodhamāsādya citte cittattvatāṃ gate ,
daśa mokṣā na vāñchyante kimutaiko hi mokṣakaḥ 38
38. param prabodham āsādya citte cittattvatām gate daśa
mokṣāḥ na vāñchyante kimu uta ekaḥ hi mokṣakaḥ
38. param prabodham āsādya citte cittattvatām gate daśa
mokṣāḥ na vāñchyante kimu uta ekaḥ mokṣakaḥ hi
38. Having attained the supreme awakening, when the mind (citta) has reached the state of pure consciousness, not even ten liberations (mokṣa) are desired, much less a single one.
अयं मोक्षस्त्वयं बन्धः पेलवां कलनामिति ।
परित्यज्य महात्यागी स त्वमेव भवाभव ॥ ३९ ॥
ayaṃ mokṣastvayaṃ bandhaḥ pelavāṃ kalanāmiti ,
parityajya mahātyāgī sa tvameva bhavābhava 39
39. ayam mokṣaḥ tu ayam bandhaḥ pelavām kalanām iti
parityajya mahātyāgī saḥ tvam eva abhava bhava
39. mahātyāgī saḥ tvam eva ayam mokṣaḥ tu ayam bandhaḥ
pelavām kalanām iti parityajya abhava bhava
39. Having abandoned this delicate mental construct of 'this is liberation (mokṣa)' and 'this is bondage', O great renunciate, you yourself become unborn (or beyond being and non-being).
परिगलितविकल्पनां प्रयातः सगरसुतौघनिखातमेखलाङ्कम् ।
अवनिवलयमन्तरस्तसङ्गश्चिरमनुपालय सर्वदोदितश्रीः ॥ ४० ॥
parigalitavikalpanāṃ prayātaḥ sagarasutaughanikhātamekhalāṅkam ,
avanivalayamantarastasaṅgaściramanupālaya sarvadoditaśrīḥ 40
40. parigalitavikalpanām prayātaḥ
sagarasutaoghanikhātamekhalāṅkam
avanivalayam antaḥ astasaṅgaḥ
ciram anupālaya sarvadā uditaśrīḥ
40. parigalitavikalpanām prayātaḥ
antaḥ astasaṅgaḥ sarvadā uditaśrīḥ
sagarasutaoghanikhātamekhalāṅkam
avanivalayam ciram anupālaya
40. You, who have reached the state of completely dissolved mental constructs (vikalpanā), who are internally free from attachment, and whose splendor (śrī) has ever-arisen, protect this circle of the earth for a long time, which bears the mark of a girdle dug by the multitude of Sagara's sons.

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

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 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 (current chapter) 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