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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-90

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श्रीवसिष्ठ उवाच ।
यदा ह्यस्तंगतप्रायं जातं चित्तं विचारतः ।
तदा हि वीतहव्यस्य जाता मैत्र्यादयो गुणाः ॥ १ ॥
śrīvasiṣṭha uvāca ,
yadā hyastaṃgataprāyaṃ jātaṃ cittaṃ vicārataḥ ,
tadā hi vītahavyasya jātā maitryādayo guṇāḥ 1
1. śrīvasiṣṭhaḥ uvāca.
yadā hi astaṃgataprāyam jātam cittam vicārataḥ.
tadā hi vītahavyasya jātāḥ maitryādayaḥ guṇāḥ.
1. śrīvasiṣṭhaḥ uvāca.
yadā hi cittam vicārataḥ astaṃgataprāyam jātam,
tadā hi vītahavyasya maitryādayaḥ guṇāḥ jātāḥ.
1. Śrī Vasiṣṭha said: 'Indeed, when the mind (citta) of Vītahavya had almost completely subsided through proper inquiry (vicāra), then virtues such as friendliness, among others, arose in him.'
श्रीराम उवाच ।
विचाराभ्युदयाच्चित्तस्वरूपेऽन्तर्हिते मुने ।
मैत्र्यादयो गुणा जाता इत्युक्तं किं त्वया प्रभो ॥ २ ॥
śrīrāma uvāca ,
vicārābhyudayāccittasvarūpe'ntarhite mune ,
maitryādayo guṇā jātā ityuktaṃ kiṃ tvayā prabho 2
2. śrīrāmaḥ uvāca.
vicārābhyudayāt cittasvarūpe antarhite mune.
maitryādayaḥ guṇāḥ jātāḥ iti uktam kim tvayā prabho.
2. śrīrāmaḥ uvāca.
mune prabho tvayā kim uktam iti,
vicārābhyudayāt cittasvarūpe antarhite maitryādayaḥ guṇāḥ jātāḥ?
2. Śrī Rāma said: 'O Sage, O Lord, did you say that virtues like friendliness arose when the very nature of the mind (citta) disappeared due to the ascendance of inquiry (vicāra)?'
ब्रह्मण्यस्तं गते चित्ते कस्य मैत्र्यादयो गुणाः ।
क्व वा परिस्फुरन्तीति वद मे वदतां वर ॥ ३ ॥
brahmaṇyastaṃ gate citte kasya maitryādayo guṇāḥ ,
kva vā parisphurantīti vada me vadatāṃ vara 3
3. brahmaṇi astam gate citte kasya maitryādayaḥ guṇāḥ.
kva vā parisphuranti iti vada me vadatām vara.
3. vadatām vara,
me vada iti (yat) brahmaṇi citte astam gate,
kasya maitryādayaḥ guṇāḥ,
vā kva parisphuranti?
3. When the mind (citta) has subsided into Brahman (brahman), whose are virtues like friendliness, or where do they manifest? Tell this to me, O best among speakers!
श्रीवसिष्ठ उवाच ।
द्विविधश्चित्तनाशोऽस्ति सरूपोऽरूप एव च ।
जीवन्मुक्तः सरूपः स्यादरूपो देहमुक्तिजः ॥ ४ ॥
śrīvasiṣṭha uvāca ,
dvividhaścittanāśo'sti sarūpo'rūpa eva ca ,
jīvanmuktaḥ sarūpaḥ syādarūpo dehamuktijaḥ 4
4. śrīvasiṣṭha uvāca dvividhaḥ cittanāśaḥ asti sarūpaḥ arūpaḥ
eva ca jīvanmuktaḥ sarūpaḥ syāt arūpaḥ dehamuktijaḥ
4. Śrī Vasiṣṭha said: The destruction of the mind (cittanāśa) is of two types: one that retains a form and one that is formless. The former, retaining a form, is for a person liberated while still living (jīvanmukta); the latter, formless, occurs upon liberation from the body (mokṣa).
चित्तसत्तेह दुःखाय चित्तनाशः सुखाय तु ।
चित्तसत्तां क्षयं नीत्वा चित्तं नाशमुपानयेत् ॥ ५ ॥
cittasatteha duḥkhāya cittanāśaḥ sukhāya tu ,
cittasattāṃ kṣayaṃ nītvā cittaṃ nāśamupānayet 5
5. cittasattā iha duḥkhāya cittanāśaḥ sukhāya tu
cittasattām kṣayam nītvā cittam nāśam upānayet
5. The existence of the mind (cittasattā) in this world leads to suffering, whereas the destruction of the mind (cittanāśa) leads to happiness. Therefore, having brought the mind's existence to an end, one should lead the mind to its complete cessation.
तामसैर्वासनाजालैर्व्याप्तं यज्जन्मकारणम् ।
विद्यमानं मनो विद्धि तद्दुःखायैव केवलम् ॥ ६ ॥
tāmasairvāsanājālairvyāptaṃ yajjanmakāraṇam ,
vidyamānaṃ mano viddhi tadduḥkhāyaiva kevalam 6
6. tāmasaiḥ vāsanājālaiḥ vyāptam yat janmakāraṇam
vidyamānam manaḥ viddhi tat duḥkhāya eva kevalam
6. Know that the mind (manas) which exists, being pervaded by dull, ignorant (tāmasa) networks of subconscious impressions (vāsanā), and which is the cause of rebirth (saṃsāra), is solely a source of suffering.
प्राक्तनं गुणसंभारं ममेति बहु मन्यते ।
यत्तु चित्तमतत्त्वज्ञं दुःखितं जीव उच्यते ॥ ७ ॥
prāktanaṃ guṇasaṃbhāraṃ mameti bahu manyate ,
yattu cittamatattvajñaṃ duḥkhitaṃ jīva ucyate 7
7. prāktanam guṇasaṃbhāram mama iti bahu manyate
yat tu cittam atattvajñam duḥkhitam jīvaḥ ucyate
7. But the mind (citta) which greatly regards the accumulation of qualities (guṇa) from past lives as "mine," and which, being ignorant of the true reality, is distressed, is called the individual soul (jīva).
विद्यमानं मनो यावत्तावद्दुःखक्षयः कुतः ।
मनस्यस्तं गते जन्तोः संसारोऽस्तमुपागतः ॥ ८ ॥
vidyamānaṃ mano yāvattāvadduḥkhakṣayaḥ kutaḥ ,
manasyastaṃ gate jantoḥ saṃsāro'stamupāgataḥ 8
8. vidyamānam manaḥ yāvat tāvat duḥkhakṣayaḥ kutaḥ
manasi astam gate jantoḥ saṃsāraḥ astam upāgataḥ
8. yāvat manaḥ vidyamānam tāvat duḥkhakṣayaḥ kutaḥ
manasi astam gate jantoḥ saṃsāraḥ astam upāgataḥ
8. As long as the mind (manas) exists, how can there be an end to suffering (duḥkha)? When the mind (manas) of a living being ceases to be, the cycle of rebirth (saṃsāra) also comes to an end.
दुःखमूलमवष्टब्धमस्मिन्नेव विनिश्चलम् ।
विद्यमानं मनो विद्धि दुःखवृक्षवनाङ्कुरम् ॥ ९ ॥
duḥkhamūlamavaṣṭabdhamasminneva viniścalam ,
vidyamānaṃ mano viddhi duḥkhavṛkṣavanāṅkuram 9
9. duḥkhamūlam avaṣṭabdham asmin eva viniścalam
vidyamānam manaḥ viddhi duḥkhavṛkṣavanāṅkuram
9. asmin eva vidyamānam manaḥ duḥkhamūlam avaṣṭabdham
viniścalam viddhi duḥkhavṛkṣavanāṅkuram
9. Know that this existing mind (manas) is the very root of suffering (duḥkha), firmly established and absolutely unshakeable; indeed, it is the sprout for the forest of the tree of suffering (duḥkha).
श्रीराम उवाच ।
नष्टं कस्य मनो ब्रह्मन्नष्टं वा कीदृशं भवेत् ।
कीदृशश्चास्य नाशः स्यात्सत्ता नाशस्य कीदृशी ॥ १० ॥
śrīrāma uvāca ,
naṣṭaṃ kasya mano brahmannaṣṭaṃ vā kīdṛśaṃ bhavet ,
kīdṛśaścāsya nāśaḥ syātsattā nāśasya kīdṛśī 10
10. śrīrāma uvāca naṣṭam kasya manaḥ brahman naṣṭam vā kīdṛśam
bhavet kīdṛśaḥ ca asya nāśaḥ syāt sattā nāśasya kīdṛśī
10. śrīrāma uvāca brahman kasya manaḥ naṣṭam vā naṣṭam kīdṛśam
bhavet ca asya nāśaḥ kīdṛśaḥ syāt nāśasya sattā kīdṛśī
10. Śrī Rāma asked: "O Brahmin, for whom is the mind (manas) considered destroyed? Or what kind of 'destroyed' state would the mind (manas) be in? And what exactly is the nature of this destruction (nāśa)? And what is the actual existence or reality of such destruction?"
श्रीवसिष्ठ उवाच ।
चेतसः कथिता सत्ता मया रघुकुलोद्वह ।
अस्य नाशमिदानीं त्वं श्रृणु प्रश्नविदां वर ॥ ११ ॥
śrīvasiṣṭha uvāca ,
cetasaḥ kathitā sattā mayā raghukulodvaha ,
asya nāśamidānīṃ tvaṃ śrṛṇu praśnavidāṃ vara 11
11. śrīvasiṣṭha uvāca cetasaḥ kathitā sattā mayā raghukulodvaha
asya nāśam idānīm tvam śṛṇu praśnavidām vara
11. śrīvasiṣṭha uvāca raghukulodvaha cetasaḥ sattā mayā
kathitā praśnavidām vara idānīm tvam asya nāśam śṛṇu
11. Śrī Vasiṣṭha replied: "O upholder of the Raghu lineage, the nature of consciousness (cetas) has already been explained by me. Now, O best among those who ask questions, listen to the explanation of its destruction (nāśa)."
सुखदुःखदशा धीरं साम्यान्न प्रोद्धरन्ति यम् ।
निःश्वासा इव शैलेन्द्रं चित्तं तस्य मृतं विदुः ॥ १२ ॥
sukhaduḥkhadaśā dhīraṃ sāmyānna proddharanti yam ,
niḥśvāsā iva śailendraṃ cittaṃ tasya mṛtaṃ viduḥ 12
12. sukhaduḥkhadaśā dhīram sāmyāt na pra-uddharanti yam
niḥśvāsāḥ iva śailendram cittam tasya mṛtam viduḥ
12. yam sukhaduḥkhadaśā sāmyāt na pra-uddharanti iva
niḥśvāsāḥ śailendram tasya cittam mṛtam viduḥ
12. They consider the mind of that steady individual to be 'dead' (i.e., perfectly still and unaffected), whom the conditions of joy and sorrow cannot dislodge from their equanimity, just as mere breaths cannot move a great mountain.
अयं सोहमयं नाहमिति चिन्ता नरोत्तमम् ।
खर्वीकरोति यं नान्तर्नष्टं तस्य मनो विदुः ॥ १३ ॥
ayaṃ sohamayaṃ nāhamiti cintā narottamam ,
kharvīkaroti yaṃ nāntarnaṣṭaṃ tasya mano viduḥ 13
13. ayam saḥ aham ayam na aham iti cintā narottamam
kharvīkaroti yam na antaḥ naṣṭam tasya manaḥ viduḥ
13. yam ayam saḥ aham ayam na aham iti cintā
antaḥ na kharvīkaroti tasya manaḥ naṣṭam viduḥ
13. They know the mind of that supreme person (narottama) to be 'destroyed' (i.e., transcended or dissolved) - the one whom the inner oscillation of thought, 'I am this' or 'I am not this,' no longer diminishes.
आपत्कार्पण्यमुत्साहो मदो मान्द्यं महोत्सवः ।
यं नयन्ति न वैरूप्यं तस्य नष्टं विदुर्मनः ॥ १४ ॥
āpatkārpaṇyamutsāho mado māndyaṃ mahotsavaḥ ,
yaṃ nayanti na vairūpyaṃ tasya naṣṭaṃ vidurmanaḥ 14
14. āpatkārpaṇyam utsāhaḥ madaḥ māndyam mahotsavaḥ
yam nayanti na vairūpyam tasya naṣṭam viduḥ manaḥ
14. yam āpatkārpaṇyam utsāhaḥ madaḥ māndyam mahotsavaḥ
vairūpyam na nayanti tasya manaḥ naṣṭam viduḥ
14. They consider the mind of that person to be 'destroyed' (transcended), whom calamity, miserliness, enthusiasm, pride, dullness, or even a great festival cannot lead to any internal distortion (vairūpyam) or alteration of state.
एष साधो मनोनाशो नष्टं चेह मनो भवेत् ।
चित्तनाशदशा चैषा जीवन्मुक्तस्य विद्यते ॥ १५ ॥
eṣa sādho manonāśo naṣṭaṃ ceha mano bhavet ,
cittanāśadaśā caiṣā jīvanmuktasya vidyate 15
15. eṣa sādho manonāśaḥ naṣṭam ca iha manaḥ bhavet
cittanāśadaśā ca eṣā jīvanmuktasya vidyate
15. sādho eṣa manonāśaḥ ca iha manaḥ naṣṭam bhavet
ca eṣā cittanāśadaśā jīvanmuktasya vidyate
15. O sage, this is the dissolution of the mind (manonāśa). And if the mind is indeed dissolved in this world, then this very state of mind's dissolution (cittanāśadaśā) is found in one who is liberated while living (jīvanmukta).
मनस्तां मूढतां विद्धि यदा नश्यति सानघ ।
चित्तनाशाभिधानं हि तदा सत्त्वमुदेत्यलम् ॥ १६ ॥
manastāṃ mūḍhatāṃ viddhi yadā naśyati sānagha ,
cittanāśābhidhānaṃ hi tadā sattvamudetyalam 16
16. manastām mūḍhatām viddhi yadā naśyati sā anagha
cittanāśābhidhānam hi tadā sattvam udeti alam
16. anagha manastām mūḍhatām viddhi yadā sā naśyati
tadā hi cittanāśābhidhānam sattvam alam udeti
16. O sinless one (anagha), know the state of mind to be delusion. When that [delusion] perishes, then indeed pure being fully arises, which is termed the destruction of the mind.
तस्य सत्त्वविलासस्य चित्तनाशस्य राघव ।
जीवन्मुक्तस्वभावस्य कैश्चिच्चित्ताभिधा कृता ॥ १७ ॥
tasya sattvavilāsasya cittanāśasya rāghava ,
jīvanmuktasvabhāvasya kaiściccittābhidhā kṛtā 17
17. tasya sattvavilāsasya cittanāśasya rāghava
jīvanmuktasvabhāvasya kaiścit cittābhidhā kṛtā
17. rāghava kaiścit tasya sattvavilāsasya cittanāśasya
jīvanmuktasvabhāvasya cittābhidhā kṛtā
17. O Rāghava, some have given the designation 'citta' to that manifestation of pure being which is the destruction of the mind and has the intrinsic nature of one liberated while living.
मैत्र्यादिभिर्गुणैर्युक्तं भवत्युत्तमवासनम् ।
भूयो जन्मविनिर्मुक्तं जीवन्मुक्तमनोऽनघ ॥ १८ ॥
maitryādibhirguṇairyuktaṃ bhavatyuttamavāsanam ,
bhūyo janmavinirmuktaṃ jīvanmuktamano'nagha 18
18. maitryādibhiḥ guṇaiḥ yuktam bhavati uttamavāsanam
bhūyaḥ janmavinirmuktam jīvanmuktamanaḥ anagha
18. anagha maitryādibhiḥ guṇaiḥ yuktam uttamavāsanam
bhūyaḥ janmavinirmuktam jīvanmuktamanaḥ bhavati
18. O sinless one (anagha), the mind of a liberated-while-living person is endowed with qualities like friendliness and others, possesses excellent latent tendencies, and is entirely freed from rebirth (saṃsāra).
व्याप्तं वासनया यत्स्याद्भूया जननमुक्तया ।
जीवन्मुक्तमनःसत्ता राम तत्सत्त्वमुच्यते ॥ १९ ॥
vyāptaṃ vāsanayā yatsyādbhūyā jananamuktayā ,
jīvanmuktamanaḥsattā rāma tatsattvamucyate 19
19. vyāptam vāsanayā yat syāt bhūyā jananamuktayā
jīvanmuktamanaḥsattā rāma tat sattvam ucyate
19. rāma bhūyā jananamuktayā vāsanayā vyāptam yat
jīvanmuktamanaḥsattā syāt tat sattvam ucyate
19. O Rāma, that existence of the mind of a liberated-while-living person, which is pervaded by a latent tendency that is more freed from rebirth (saṃsāra), that is called pure being.
संप्रत्येवानुभूतत्वात्सत्त्वाप्त्या तन्वसंयुतः ।
सरूपोऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते ॥ २० ॥
saṃpratyevānubhūtatvātsattvāptyā tanvasaṃyutaḥ ,
sarūpo'sau manonāśo jīvanmuktasya vidyate 20
20. samprati eva anubhūtatvāt sattva āptyā tanu-saṃyutaḥ
sa-rūpaḥ asau mano-nāśaḥ jīvan-muktasya vidyate
20. asau sa-rūpaḥ mano-nāśaḥ jīvan-muktasya vidyate.
samprati eva anubhūtatvāt,
sattva-āptyā,
tanu-saṃyutaḥ ca.
20. This discernible destruction of the mind (manonāśa), which is associated with the body, exists for the living liberated one (jīvan-mukta). This is because it is directly experienced at present, having been attained through pure being (sattva).
मैत्र्यादयोऽथ मुदिताः शशाङ्क इव दीप्तयः ।
जीवन्मुक्तमनोनाशे सर्वदा सर्वथा स्थिताः ॥ २१ ॥
maitryādayo'tha muditāḥ śaśāṅka iva dīptayaḥ ,
jīvanmuktamanonāśe sarvadā sarvathā sthitāḥ 21
21. maitrī-ādayaḥ atha muditāḥ śaśāṅkaḥ iva dīptayaḥ
jīvan-mukta-mano-nāśe sarvadā sarvathā sthitāḥ
21. atha maitrī-ādayaḥ muditāḥ dīptayaḥ śaśāṅkaḥ iva,
jīvan-mukta-mano-nāśe sarvadā sarvathā sthitāḥ.
21. Moreover, virtues like friendliness (maitrī) and sympathetic joy (muditā) - resplendent like the moon's rays - are always and in every way firmly established in the state of mind-destruction (manonāśa) for the living liberated one (jīvan-mukta).
जीवन्मुक्तमनोनाशे सत्त्वनाम्नि हिमालये ।
वसन्त इव मञ्जर्यः स्फुरन्ति गुणसंपदः ॥ २२ ॥
jīvanmuktamanonāśe sattvanāmni himālaye ,
vasanta iva mañjaryaḥ sphuranti guṇasaṃpadaḥ 22
22. jīvan-mukta-mano-nāśe sattva-nāmni himālaye
vasantaḥ iva mañjaryaḥ sphuranti guṇa-sampadaḥ
22. jīvan-mukta-mano-nāśe sattva-nāmni himālaye,
guṇa-sampadaḥ vasantaḥ iva mañjaryaḥ sphuranti.
22. In the mind-destruction (manonāśa) of the living liberated one (jīvan-mukta) - which is like a Himalaya mountain named 'sattva' (pure being) - the abundances of virtues (guṇa) burst forth like blossoms in springtime.
अरूपस्तु मनोनाशो यो मयोक्तो रघुद्वह ।
विदेहमुक्त एवासौ विद्यते निष्कलात्मकः ॥ २३ ॥
arūpastu manonāśo yo mayokto raghudvaha ,
videhamukta evāsau vidyate niṣkalātmakaḥ 23
23. arūpaḥ tu mano-nāśaḥ yaḥ mayā uktaḥ raghu-dvaha
videha-muktaḥ eva asau vidyate niṣkala-ātmakaḥ
23. raghu-dvaha! yaḥ arūpaḥ mano-nāśaḥ mayā uktaḥ,
asau tu videha-muktaḥ eva niṣkala-ātmakaḥ vidyate.
23. But that formless destruction of the mind (manonāśa), which I have already described, O inheritor of the Raghu dynasty (raghu-dvaha), indeed exists only for the bodiless liberated one (videha-mukta), whose essential nature (ātman) is without parts.
समग्राग्र्यगुणाधारमपि सत्त्वं प्रलीयते ।
विदेहमुक्ते विमले पदे परमपावने ॥ २४ ॥
samagrāgryaguṇādhāramapi sattvaṃ pralīyate ,
videhamukte vimale pade paramapāvane 24
24. samagrāgryaguṇādhāram api sattvam pralīyate
videhamukte vimale pade paramapāvane
24. api samagrāgryaguṇādhāram sattvam videhamukte
vimale paramapāvane pade pralīyate
24. Even "sattva", the repository of all excellent qualities, dissolves in that pure, supremely sanctifying state of bodiless liberation (mokṣa).
विदेहमुक्तविषये तस्मिन्सत्त्वक्षयात्मके ।
वित्तनाशे विरूपाख्ये न किंचिदपि विद्यते ॥ २५ ॥
videhamuktaviṣaye tasminsattvakṣayātmake ,
vittanāśe virūpākhye na kiṃcidapi vidyate 25
25. videhamuktaviṣaye tasmin sattvakṣayātmake
vittanāśe virūpākhye na kiṃcit api vidyate
25. tasmin videhamuktaviṣaye sattvakṣayātmake
virūpākhye vittanāśe kiṃcit api na vidyate
25. In that realm of bodiless liberation (mokṣa), which is characterized by the destruction of "sattva", called "virūpa" (formless) and marked by the annihilation of all mental constructs or experienced phenomena, nothing whatsoever exists.
न गुणा नागुणास्तत्र न श्रीर्नाश्रीर्न लोलता ।
न चोदयो नास्तमयो न हर्षामर्षसंविदः ॥ २६ ॥
na guṇā nāguṇāstatra na śrīrnāśrīrna lolatā ,
na codayo nāstamayo na harṣāmarṣasaṃvidaḥ 26
26. na guṇāḥ na aguṇāḥ tatra na śrīḥ na aśrīḥ na lolatā
na ca udayaḥ na astamayaḥ na harṣāmarṣasaṃvidaḥ
26. tatra guṇāḥ na aguṇāḥ na śrīḥ na aśrīḥ na lolatā na ca
udayaḥ na astamayaḥ na harṣāmarṣasaṃvidaḥ na (vidyante)
26. In that state, there are neither qualities nor their absence; neither prosperity nor misfortune, nor fickleness. There is no rising or setting, nor any feelings of joy or resentment.
न तेजो न तमः किंचिन्न संध्या दिनरात्रयः ।
न दिशो न च वाकाशो नाधो नानर्थरूपता ॥ २७ ॥
na tejo na tamaḥ kiṃcinna saṃdhyā dinarātrayaḥ ,
na diśo na ca vākāśo nādho nānartharūpatā 27
27. na tejaḥ na tamaḥ kiṃcit na saṃdhyā dinarātrayaḥ
na diśaḥ na ca vā ākāśaḥ na adhaḥ na anartharūpatā
27. tatra tejaḥ na tamaḥ kiṃcit na saṃdhyā na dinarātrayaḥ na
diśaḥ na ca ākāśaḥ na adhaḥ na anartharūpatā (vidyate)
27. In that state, there is neither brilliance nor any darkness, no twilight, no days or nights. There are no directions, no space (ākāśa), no 'below', nor any state of being meaningless or undesirable.
न वासना न रचना नेहानीहे न रञ्जना ।
न सत्ता नापि वाऽसत्ता नच साध्यं हि तत्पदम् ॥ २८ ॥
na vāsanā na racanā nehānīhe na rañjanā ,
na sattā nāpi vā'sattā naca sādhyaṃ hi tatpadam 28
28. na vāsanā na racanā na īhānīhe na rañjanā na
sattā na api vā asattā na ca sādhyam hi tatpadam
28. tatpadam hi na vāsanā na racanā na īhānīhe na
rañjanā na sattā na api vā asattā na ca sādhyam
28. That ultimate state (tatpadam) is neither driven by inherent tendencies (vāsanā), nor is it a creation (racanā). It is free from both desire and non-desire (īhānīhe), and it is not attachment (rañjanā). It is not existence (sattā), nor is it non-existence (asattā). Indeed, that state is not something to be achieved (sādhyam).
अतमस्तेजसा व्योम्ना वितारेन्द्वर्कवायुना ।
तत्समं शरदच्छेन निःसंध्येनारजस्त्विषा ॥ २९ ॥
atamastejasā vyomnā vitārendvarkavāyunā ,
tatsamaṃ śaradacchena niḥsaṃdhyenārajastviṣā 29
29. atamas tejasā vyomnā vitārendvarkavāyunā
tatsamam śaradacchena niḥsaṃdhyena arajas tviṣā
29. tat atamas tejasā vyomnā vitārendvarkavāyunā
tatsamam śaradacchena niḥsaṃdhyena arajas tviṣā
29. That (ultimate state) is devoid of darkness (atamas). It is characterized by pure light (tejasā) and boundless space (vyomnā), and it transcends stars, moon, sun, and wind (vitārendvarkavāyunā). It is comparable to the clear (accha) autumn (śarat), without any boundaries or transitions (nissaṃdhyena), and possesses an untainted brilliance (arajas-tviṣā).
ये हि पारं गता बुद्धेः संसाराचरणस्य च ।
तेषां तदास्पदं स्फारं पवनानामिवाम्बरम् ॥ ३० ॥
ye hi pāraṃ gatā buddheḥ saṃsārācaraṇasya ca ,
teṣāṃ tadāspadaṃ sphāraṃ pavanānāmivāmbaram 30
30. ye hi pāram gatāḥ buddheḥ saṃsārācaraṇasya ca
teṣām tadāspadam sphāram pavanānām iva ambaram
30. ye hi buddheḥ ca saṃsārācaraṇasya pāram gatāḥ
teṣām tadāspadam sphāram pavanānām iva ambaram
30. Indeed, for those who have transcended the intellect (buddhi) and the ways of cyclic existence (saṃsāra), that ultimate, expansive abode (tadāspadam sphāram) is theirs, just as the vast sky (ambaram) is for the winds (pavanānām).
संशान्तदुःखमजडात्मकमेव सुप्तमानन्दमन्थरमपेतरजस्तमो यत् ।
आकाशकोशतनवोऽतनवा महान्तस्तस्मिन्पदे गलितचित्तलवा वसन्ति ॥ ३१ ॥
saṃśāntaduḥkhamajaḍātmakameva suptamānandamantharamapetarajastamo yat ,
ākāśakośatanavo'tanavā mahāntastasminpade galitacittalavā vasanti 31
31. saṃśāntaduḥkham ajaḍātmakam eva suptam
ānandamantharam apetarajastamaḥ
yat ākāśakośatanavaḥ atanavaḥ mahāntaḥ
tasmin pade galitacittalavāḥ vasanti
31. yat saṃśāntaduḥkham ajaḍātmakam eva
suptam ānandamantharam apetarajastamaḥ
ākāśakośatanavaḥ atanavaḥ mahāntaḥ
galitacittalavāḥ tasmin pade vasanti
31. That ultimate state (yat) is characterized by completely pacified suffering (saṃśāntaduḥkham), its intrinsic nature (ātman) is truly not inert (ajaḍātmakam eva), it lies dormant or unmanifest (suptam), is gently permeated with bliss (ānandamantharam), and is free from both passion (rajas) and inertia (tamas). In that very state (tasmin pade) dwell the great ones (mahāntaḥ) whose subtle bodies are like the sheath of space (ākāśakośatanavaḥ), who are truly bodiless (atanavāḥ), and whose mental impurities have dissolved (galitacittalavāḥ).

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 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 (current chapter) 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