योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-11
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श्रीवसिष्ठ उवाच ।
पुनःपुनरिदं राम प्रबोधार्थं मयोच्यते ।
अभ्यासेन विना साधो नाभ्युदेत्यात्मभावना ॥ १ ॥
पुनःपुनरिदं राम प्रबोधार्थं मयोच्यते ।
अभ्यासेन विना साधो नाभ्युदेत्यात्मभावना ॥ १ ॥
śrīvasiṣṭha uvāca ,
punaḥpunaridaṃ rāma prabodhārthaṃ mayocyate ,
abhyāsena vinā sādho nābhyudetyātmabhāvanā 1
punaḥpunaridaṃ rāma prabodhārthaṃ mayocyate ,
abhyāsena vinā sādho nābhyudetyātmabhāvanā 1
1.
śrīvasiṣṭha uvāca punaḥ punaḥ idam rāma prabodhattham mayā
ucyate abhyāsena vinā sādho na abhyudeti ātma-bhāvanā
ucyate abhyāsena vinā sādho na abhyudeti ātma-bhāvanā
1.
śrīvasiṣṭha uvāca rāma sādho idam punaḥ punaḥ mayā
prabodhattham ucyate abhyāsena vinā ātma-bhāvanā na abhyudeti
prabodhattham ucyate abhyāsena vinā ātma-bhāvanā na abhyudeti
1.
Śrī Vasiṣṭha said: O Rāma, I tell you this again and again for your enlightenment (prabodha). O noble one, without consistent practice, the understanding of the self (ātman) does not arise.
अज्ञानमेतद्बलवदविद्येतरनामकम् ।
जन्मान्तरसहस्रोत्थं घनं स्थितिमुपागतम् ॥ २ ॥
जन्मान्तरसहस्रोत्थं घनं स्थितिमुपागतम् ॥ २ ॥
ajñānametadbalavadavidyetaranāmakam ,
janmāntarasahasrotthaṃ ghanaṃ sthitimupāgatam 2
janmāntarasahasrotthaṃ ghanaṃ sthitimupāgatam 2
2.
ajñānam etat balavat avidyā-itara-nāmakam
janmāntara-sahasra-uttham ghanam sthitim upāgatam
janmāntara-sahasra-uttham ghanam sthitim upāgatam
2.
etat balavat avidyā-itara-nāmakam ajñānam
janmāntara-sahasra-uttham ghanam sthitim upāgatam
janmāntara-sahasra-uttham ghanam sthitim upāgatam
2.
This ignorance (ajñāna), also known as avidyā, is extremely powerful. It has arisen from thousands of past births and has become dense and deeply ingrained.
सबाह्याभ्यन्तरं सर्वैरिन्द्रियैरनुभूयते ।
भावाभावेषु देहस्य तेनातिघनतां गतम् ॥ ३ ॥
भावाभावेषु देहस्य तेनातिघनतां गतम् ॥ ३ ॥
sabāhyābhyantaraṃ sarvairindriyairanubhūyate ,
bhāvābhāveṣu dehasya tenātighanatāṃ gatam 3
bhāvābhāveṣu dehasya tenātighanatāṃ gatam 3
3.
sa-bāhya-ābhyantaram sarvaiḥ indriyaiḥ anubhūyate
bhāva-abhāveṣu dehasya tena ati-ghanatām gatam
bhāva-abhāveṣu dehasya tena ati-ghanatām gatam
3.
sa-bāhya-ābhyantaram sarvaiḥ indriyaiḥ anubhūyate
dehasya bhāva-abhāveṣu tena ati-ghanatām gatam
dehasya bhāva-abhāveṣu tena ati-ghanatām gatam
3.
This ignorance is experienced by all senses, both externally and internally, throughout all states of the body's existence and non-existence. Therefore, it has become exceedingly dense and pervasive.
आत्मज्ञानं तु सर्वेषामिन्द्रियाणामगोचरम् ।
सत्तां केवलमायाति मनःषष्ठेन्द्रियक्षये ॥ ४ ॥
सत्तां केवलमायाति मनःषष्ठेन्द्रियक्षये ॥ ४ ॥
ātmajñānaṃ tu sarveṣāmindriyāṇāmagocaram ,
sattāṃ kevalamāyāti manaḥṣaṣṭhendriyakṣaye 4
sattāṃ kevalamāyāti manaḥṣaṣṭhendriyakṣaye 4
4.
ātma-jñānam tu sarveṣām indriyāṇām agocaram
sattām kevalam āyāti manaḥ-ṣaṣṭha-indriya-kṣaye
sattām kevalam āyāti manaḥ-ṣaṣṭha-indriya-kṣaye
4.
tu ātma-jñānam sarveṣām indriyāṇām agocaram
manaḥ-ṣaṣṭha-indriya-kṣaye kevalam sattām āyāti
manaḥ-ṣaṣṭha-indriya-kṣaye kevalam sattām āyāti
4.
However, the knowledge of the self (ātman) is imperceptible to all the senses. It comes into existence solely upon the cessation of the mind, which is considered the sixth sense.
प्रोल्लङ्घयेन्द्रियजां वृत्तिं यत्स्थितं तत्कथं किल ।
याति प्रत्यक्षतां जन्तोः प्रत्यक्षातीतवृत्तिमत् ॥ ५ ॥
याति प्रत्यक्षतां जन्तोः प्रत्यक्षातीतवृत्तिमत् ॥ ५ ॥
prollaṅghayendriyajāṃ vṛttiṃ yatsthitaṃ tatkathaṃ kila ,
yāti pratyakṣatāṃ jantoḥ pratyakṣātītavṛttimat 5
yāti pratyakṣatāṃ jantoḥ pratyakṣātītavṛttimat 5
5.
prollaṅghya indriyajām vṛttim yat sthitam tat katham
kila yāti pratyakṣatām jantoḥ pratyakṣātītavṛttimat
kila yāti pratyakṣatām jantoḥ pratyakṣātītavṛttimat
5.
yat pratyakṣātītavṛttimat indriyajām vṛttim prollaṅghya
sthitam tat jantoḥ katham pratyakṣatām kila yāti
sthitam tat jantoḥ katham pratyakṣatām kila yāti
5.
How can that which completely transcends the activity arising from the senses, and which possesses a nature beyond direct perception, ever become perceptible to a living being?
त्वमविद्यालतामेतां प्ररूढां हृदयद्रुमे ।
ज्ञानाभ्यासविलासासिपातैश्छिन्धि स्वसिद्धये ॥ ६ ॥
ज्ञानाभ्यासविलासासिपातैश्छिन्धि स्वसिद्धये ॥ ६ ॥
tvamavidyālatāmetāṃ prarūḍhāṃ hṛdayadrume ,
jñānābhyāsavilāsāsipātaiśchindhi svasiddhaye 6
jñānābhyāsavilāsāsipātaiśchindhi svasiddhaye 6
6.
tvam avidyālatām etām prarūḍhām hṛdayadrume
jñānābhyāsavilāsāsipātaiḥ chindhi svasiddhaye
jñānābhyāsavilāsāsipātaiḥ chindhi svasiddhaye
6.
tvam hṛdayadrume prarūḍhām etām avidyālatām
jñānābhyāsavilāsāsipātaiḥ svasiddhaye chindhi
jñānābhyāsavilāsāsipātaiḥ svasiddhaye chindhi
6.
You must sever this creeper of ignorance (avidyā), which is deeply rooted in the tree of your heart, by striking it with the sword of the joy derived from practicing true knowledge (jñāna), for the sake of your own spiritual accomplishment (siddhi).
यथा विहरति ज्ञातज्ञेयो जनकभूपतिः ।
आत्मज्ञानाभ्यासपरस्तथा विहर राघव ॥ ७ ॥
आत्मज्ञानाभ्यासपरस्तथा विहर राघव ॥ ७ ॥
yathā viharati jñātajñeyo janakabhūpatiḥ ,
ātmajñānābhyāsaparastathā vihara rāghava 7
ātmajñānābhyāsaparastathā vihara rāghava 7
7.
yathā viharati jñātajñeyaḥ janakabhūpatiḥ
ātmajñānābhyāsaparaḥ tathā vihara rāghava
ātmajñānābhyāsaparaḥ tathā vihara rāghava
7.
rāghava yathā jñātajñeyaḥ ātmajñānābhyāsaparaḥ
janakabhūpatiḥ viharati tathā tvam vihara
janakabhūpatiḥ viharati tathā tvam vihara
7.
Just as King Janaka, who has comprehended all that is to be known and is devoted to the practice of knowledge of the Self (ātman), conducts himself, so too, O Rāghava, should you conduct yourself.
निश्चयोऽयमभूत्तस्य कार्याकार्यविहारिणः ।
जाग्रतस्तिष्ठतो वापि तज्ज्ञानां तेन सत्यता ॥ ८ ॥
जाग्रतस्तिष्ठतो वापि तज्ज्ञानां तेन सत्यता ॥ ८ ॥
niścayo'yamabhūttasya kāryākāryavihāriṇaḥ ,
jāgratastiṣṭhato vāpi tajjñānāṃ tena satyatā 8
jāgratastiṣṭhato vāpi tajjñānāṃ tena satyatā 8
8.
niścayaḥ ayam abhūt tasya kāryākāryavihāriṇaḥ
jāgrataḥ tiṣṭhataḥ vā api tajjñānām tena satyatā
jāgrataḥ tiṣṭhataḥ vā api tajjñānām tena satyatā
8.
ayam niścayaḥ tasya kāryākāryavihāriṇaḥ jāgrataḥ
vā api tiṣṭhataḥ abhūt tajjñānām satyatā tena
vā api tiṣṭhataḥ abhūt tajjñānām satyatā tena
8.
This firm conviction (niścaya) arose in him, who distinguished between proper and improper actions (kārya-akārya), whether awake or merely existing: that the truth (satyatā) of those who know the ultimate reality (tajjñā) is actualized through such a person's example.
निश्चयेन हरिर्येन विविधाचारकारिणा ।
योनिष्ववतरत्युर्व्यां तत्तज्ज्ञत्वमुदाहृतम् ॥ ९ ॥
योनिष्ववतरत्युर्व्यां तत्तज्ज्ञत्वमुदाहृतम् ॥ ९ ॥
niścayena hariryena vividhācārakāriṇā ,
yoniṣvavataratyurvyāṃ tattajjñatvamudāhṛtam 9
yoniṣvavataratyurvyāṃ tattajjñatvamudāhṛtam 9
9.
niscayena hariḥ yena vividhācārakāriṇā yoniṣu
avatarati urvyām tattajjñatvam udāhṛtam
avatarati urvyām tattajjñatvam udāhṛtam
9.
tattajjñatvam niscayena udāhṛtam yena hariḥ
vividhācārakāriṇā urvyām yoniṣu avatarati
vividhācārakāriṇā urvyām yoniṣu avatarati
9.
Indeed, that knowledge of specific things (tattajjñatvam) is declared to be the firm resolve (niscaya) by which Hari (Vishnu), performing diverse actions, incarnates in various births (yoniṣu) on earth.
निश्चयो यस्त्रिनेत्रस्य कान्तया सह तिष्ठतः ।
ब्रह्मणो वाप्यरागस्य स ते भवतु राघव ॥ १० ॥
ब्रह्मणो वाप्यरागस्य स ते भवतु राघव ॥ १० ॥
niścayo yastrinetrasya kāntayā saha tiṣṭhataḥ ,
brahmaṇo vāpyarāgasya sa te bhavatu rāghava 10
brahmaṇo vāpyarāgasya sa te bhavatu rāghava 10
10.
niscayaḥ yaḥ trinetrasya kāntayā saha tiṣṭhataḥ
brahmaṇaḥ vā api arāgasya saḥ te bhavatu rāghava
brahmaṇaḥ vā api arāgasya saḥ te bhavatu rāghava
10.
rāghava te saḥ niscayaḥ bhavatu yaḥ trinetrasya
kāntayā saha tiṣṭhataḥ vā api arāgasya brahmaṇaḥ
kāntayā saha tiṣṭhataḥ vā api arāgasya brahmaṇaḥ
10.
O Rāghava, may that firm resolve (niscaya) which belongs to the three-eyed (Shiva), who abides with his beloved, or even to the dispassionate Brahmā, be yours.
यो निश्चयः सुरगुरोर्वाक्पतेर्भार्गवस्य च ।
दिवाकरस्य शशिनः पवनस्यानलस्य च ॥ ११ ॥
दिवाकरस्य शशिनः पवनस्यानलस्य च ॥ ११ ॥
yo niścayaḥ suragurorvākpaterbhārgavasya ca ,
divākarasya śaśinaḥ pavanasyānalasya ca 11
divākarasya śaśinaḥ pavanasyānalasya ca 11
11.
yaḥ niscayaḥ suraguroḥ vākpateḥ bhārgavasya
ca divākarasya śaśinaḥ pavanasya analasya ca
ca divākarasya śaśinaḥ pavanasya analasya ca
11.
yaḥ niscayaḥ suraguroḥ vākpateḥ ca bhārgavasya
divākarasya śaśinaḥ pavanasya ca analasya
divākarasya śaśinaḥ pavanasya ca analasya
11.
That firm resolve (niscaya) which belongs to Bṛhaspati (the preceptor of the gods, guru, and master of speech), and to Bhārgava (Śukra), and to the Sun (Divākara), the Moon (Śaśin), the Wind (Pavan), and Fire (Anala) (may also be yours).
नारदस्य पुलस्त्यस्य मम चाङ्गिरसस्तथा ।
प्रचेतसो भृगोश्चैव क्रतोरत्रेः शुकस्य च ॥ १२ ॥
प्रचेतसो भृगोश्चैव क्रतोरत्रेः शुकस्य च ॥ १२ ॥
nāradasya pulastyasya mama cāṅgirasastathā ,
pracetaso bhṛgoścaiva kratoratreḥ śukasya ca 12
pracetaso bhṛgoścaiva kratoratreḥ śukasya ca 12
12.
nāradasya pulastyasya mama ca aṅgirasaḥ tathā
pracetasaḥ bhṛgoḥ ca eva kratoḥ atreḥ śukasya ca
pracetasaḥ bhṛgoḥ ca eva kratoḥ atreḥ śukasya ca
12.
nāradasya pulastyasya mama ca tathā aṅgirasaḥ
pracetasaḥ bhṛgoḥ ca eva kratoḥ atreḥ ca śukasya
pracetasaḥ bhṛgoḥ ca eva kratoḥ atreḥ ca śukasya
12.
And the firm resolve (niscaya) of Nārada, Pulastya, and myself, and similarly of Aṅgiras, Pracetas, and indeed of Bhṛgu, Kratu, Atri, and Śuka (may also be yours).
अन्येषामेव विप्रेन्द्र राजर्षीणां च राघव ।
यो निश्चयो विमुक्तानां जीवतां ते भवत्वसौ ॥ १३ ॥
यो निश्चयो विमुक्तानां जीवतां ते भवत्वसौ ॥ १३ ॥
anyeṣāmeva viprendra rājarṣīṇāṃ ca rāghava ,
yo niścayo vimuktānāṃ jīvatāṃ te bhavatvasau 13
yo niścayo vimuktānāṃ jīvatāṃ te bhavatvasau 13
13.
anyeṣām eva viprendra rājarṣīṇām ca rāghava
yaḥ niścayaḥ vimuktānām jīvatām te bhavatu asau
yaḥ niścayaḥ vimuktānām jīvatām te bhavatu asau
13.
viprendra rāghava,
anyeṣām rājarṣīṇām ca,
jīvatām vimuktānām yaḥ niścayaḥ,
asau te bhavatu eva.
anyeṣām rājarṣīṇām ca,
jīvatām vimuktānām yaḥ niścayaḥ,
asau te bhavatu eva.
13.
O chief of brahmins (Viprendra), O Rāghava, may that very firm conviction (niścaya) which belongs to other royal sages (rājarṣīṇām) and to those liberated (vimuktānām) while still alive, be yours.
श्रीराम उवाच ।
येनैते भगवन्धीरा निश्चयेन महाधियः ।
विशोकाः संस्थितास्तन्मे ब्रह्मन्प्रब्रूहि तत्त्वतः ॥ १४ ॥
येनैते भगवन्धीरा निश्चयेन महाधियः ।
विशोकाः संस्थितास्तन्मे ब्रह्मन्प्रब्रूहि तत्त्वतः ॥ १४ ॥
śrīrāma uvāca ,
yenaite bhagavandhīrā niścayena mahādhiyaḥ ,
viśokāḥ saṃsthitāstanme brahmanprabrūhi tattvataḥ 14
yenaite bhagavandhīrā niścayena mahādhiyaḥ ,
viśokāḥ saṃsthitāstanme brahmanprabrūhi tattvataḥ 14
14.
śrīrāma uvāca yena ete bhagavan dhīrāḥ niścayena mahādhiyaḥ
viśokāḥ saṃsthitāḥ tat me brahman prabrūhi tattvataḥ
viśokāḥ saṃsthitāḥ tat me brahman prabrūhi tattvataḥ
14.
śrīrāma uvāca.
bhagavan brahman,
yena niścayena ete dhīrāḥ mahādhiyaḥ viśokāḥ saṃsthitāḥ,
tat me tattvataḥ prabrūhi.
bhagavan brahman,
yena niścayena ete dhīrāḥ mahādhiyaḥ viśokāḥ saṃsthitāḥ,
tat me tattvataḥ prabrūhi.
14.
Śrī Rāma said: O revered one (Bhagavan), O brahmin, tell me truly and in essence (tattvataḥ) that firm conviction (niścaya) by which these wise (dhīrāḥ) and great-minded (mahādhiyaḥ) individuals remain free from sorrow (viśokāḥ).
श्रीवसिष्ठ उवाच ।
राजपुत्र महाबाहो विदिताखिलवेद्य हे ।
स्फुटं श्रृणु यथा पृष्टमयमेषां हि निश्चयः ॥ १५ ॥
राजपुत्र महाबाहो विदिताखिलवेद्य हे ।
स्फुटं श्रृणु यथा पृष्टमयमेषां हि निश्चयः ॥ १५ ॥
śrīvasiṣṭha uvāca ,
rājaputra mahābāho viditākhilavedya he ,
sphuṭaṃ śrṛṇu yathā pṛṣṭamayameṣāṃ hi niścayaḥ 15
rājaputra mahābāho viditākhilavedya he ,
sphuṭaṃ śrṛṇu yathā pṛṣṭamayameṣāṃ hi niścayaḥ 15
15.
śrīvasiṣṭha uvāca rājaputra mahābāho viditākhilavedya
he sphuṭam śṛṇu yathā pṛṣṭam ayam eṣām hi niścayaḥ
he sphuṭam śṛṇu yathā pṛṣṭam ayam eṣām hi niścayaḥ
15.
śrīvasiṣṭha uvāca.
rājaputra mahābāho,
he viditākhilavedya,
yathā pṛṣṭam (tvayā),
eṣām ayam niścayaḥ hi,
sphuṭam śṛṇu.
rājaputra mahābāho,
he viditākhilavedya,
yathā pṛṣṭam (tvayā),
eṣām ayam niścayaḥ hi,
sphuṭam śṛṇu.
15.
Śrī Vasiṣṭha said: O Prince, O mighty-armed one, O you who know all that is to be known, listen clearly! This, indeed, is their firm conviction (niścaya) just as you asked.
यदिदं किंचिदाभोगि जगज्जालं प्रदृश्यते ।
तत्सर्वममलं ब्रह्म भवत्येतद्व्यवस्थितम् ॥ १६ ॥
तत्सर्वममलं ब्रह्म भवत्येतद्व्यवस्थितम् ॥ १६ ॥
yadidaṃ kiṃcidābhogi jagajjālaṃ pradṛśyate ,
tatsarvamamalaṃ brahma bhavatyetadvyavasthitam 16
tatsarvamamalaṃ brahma bhavatyetadvyavasthitam 16
16.
yat idam kiñcit ābhogi jagajjālam pradṛśyate tat
sarvam amalam brahma bhavati etat vyavasthitam
sarvam amalam brahma bhavati etat vyavasthitam
16.
yat idam kiñcit ābhogi jagajjālam pradṛśyate,
tat sarvam amalam brahma bhavati; etat vyavasthitam (asti).
tat sarvam amalam brahma bhavati; etat vyavasthitam (asti).
16.
Whatever expansive (ābhogi) net of the world (jagajjālam) is seen here, all that is the spotless (amalam) Absolute (brahman); this is the established reality.
ब्रह्म चिद्ब्रह्म भुवनं ब्रह्म भूतपरम्पराः ।
ब्रह्माहं ब्रह्म मच्छत्रुर्ब्रह्म सन्मित्रबान्धवाः ॥ १७ ॥
ब्रह्माहं ब्रह्म मच्छत्रुर्ब्रह्म सन्मित्रबान्धवाः ॥ १७ ॥
brahma cidbrahma bhuvanaṃ brahma bhūtaparamparāḥ ,
brahmāhaṃ brahma macchatrurbrahma sanmitrabāndhavāḥ 17
brahmāhaṃ brahma macchatrurbrahma sanmitrabāndhavāḥ 17
17.
brahma cit brahma bhuvanaṃ brahma bhūtaparambarāḥ
brahma aham brahma mat-śatruḥ brahma sanmitrabāndhavāḥ
brahma aham brahma mat-śatruḥ brahma sanmitrabāndhavāḥ
17.
cit brahma,
bhuvanaṃ brahma,
bhūtaparambarāḥ brahma.
aham brahma,
mat-śatruḥ brahma,
sanmitrabāndhavāḥ brahma.
bhuvanaṃ brahma,
bhūtaparambarāḥ brahma.
aham brahma,
mat-śatruḥ brahma,
sanmitrabāndhavāḥ brahma.
17.
Everything is the ultimate reality (brahman): consciousness (cit), the world, and the continuous succession of all beings. I am the ultimate reality (brahman); my enemy is the ultimate reality (brahman); and my good friends and relatives are also the ultimate reality (brahman).
ब्रह्म कालत्रयं तच्च ब्रह्मण्येव व्यवस्थितम् ।
तरङ्गमालयाम्भोधिर्यथात्मनि विवर्धते ॥ १८ ॥
तरङ्गमालयाम्भोधिर्यथात्मनि विवर्धते ॥ १८ ॥
brahma kālatrayaṃ tacca brahmaṇyeva vyavasthitam ,
taraṅgamālayāmbhodhiryathātmani vivardhate 18
taraṅgamālayāmbhodhiryathātmani vivardhate 18
18.
brahma kālatrayaṃ tat ca brahmaṇi eva vyavasthitam
taraṅgamālayā ambhodhiḥ yathā ātmani vivardhate
taraṅgamālayā ambhodhiḥ yathā ātmani vivardhate
18.
brahma kālatrayaṃ ca tat brahmaṇi eva vyavasthitam.
yathā ambhodhiḥ taraṅgamālayā ātmani vivardhate.
yathā ambhodhiḥ taraṅgamālayā ātmani vivardhate.
18.
The ultimate reality (brahman) encompasses all three divisions of time, and that very reality (brahman) is firmly established within the ultimate reality (brahman) itself. This is just as the ocean expands with its series of waves within its own self (ātman).
तथा पदार्थलक्ष्म्येत्थमिदं ब्रह्म विवर्धते ।
गृह्यते ब्रह्मणा ब्रह्म भुज्यते ब्रह्म ब्रह्मणा ॥ १९ ॥
गृह्यते ब्रह्मणा ब्रह्म भुज्यते ब्रह्म ब्रह्मणा ॥ १९ ॥
tathā padārthalakṣmyetthamidaṃ brahma vivardhate ,
gṛhyate brahmaṇā brahma bhujyate brahma brahmaṇā 19
gṛhyate brahmaṇā brahma bhujyate brahma brahmaṇā 19
19.
tathā padārthalakṣmyā ittham idam brahma vivardhate
gṛhyate brahmaṇā brahma bhujyate brahma brahmaṇā
gṛhyate brahmaṇā brahma bhujyate brahma brahmaṇā
19.
tathā ittham idam brahma padārthalakṣmyā vivardhate.
brahmaṇā brahma gṛhyate,
brahmaṇā brahma bhujyate.
brahmaṇā brahma gṛhyate,
brahmaṇā brahma bhujyate.
19.
Similarly, this ultimate reality (brahman) expands in this manner, manifesting as the abundance of objects. The ultimate reality (brahman) is perceived by the ultimate reality (brahman), and the ultimate reality (brahman) is experienced by the ultimate reality (brahman).
ब्रह्म ब्रह्मणि बृंहाभिर्ब्रह्मशक्त्येव बृंहति ।
ब्रह्म मच्छत्रुरूपं मे ब्रह्मणोऽप्रियकृद्यदि ॥ २० ॥
ब्रह्म मच्छत्रुरूपं मे ब्रह्मणोऽप्रियकृद्यदि ॥ २० ॥
brahma brahmaṇi bṛṃhābhirbrahmaśaktyeva bṛṃhati ,
brahma macchatrurūpaṃ me brahmaṇo'priyakṛdyadi 20
brahma macchatrurūpaṃ me brahmaṇo'priyakṛdyadi 20
20.
brahma brahmaṇi bṛṃhābhiḥ brahmaśaktyā iva bṛṃhati
brahma mat-śatrurūpaṃ me brahmaṇaḥ apriyakṛt yadi
brahma mat-śatrurūpaṃ me brahmaṇaḥ apriyakṛt yadi
20.
brahma brahmaṇi bṛṃhābhiḥ brahmaśaktyā iva bṛṃhati.
yadi brahma mat-śatrurūpaṃ me brahmaṇaḥ apriyakṛt (syāt).
yadi brahma mat-śatrurūpaṃ me brahmaṇaḥ apriyakṛt (syāt).
20.
The ultimate reality (brahman) expands within the ultimate reality (brahman) itself through its own augmentations, as if by the power (śakti) of the ultimate reality (brahman). If the ultimate reality (brahman) were to appear in the form of my enemy and cause me displeasure...
तद्ब्रह्मणि ब्रह्मनिष्ठं किमन्यत्कस्यचित्कृतम् ।
रागादीनामवस्थानं कल्पितानां खवृक्षवत् ॥ २१ ॥
रागादीनामवस्थानं कल्पितानां खवृक्षवत् ॥ २१ ॥
tadbrahmaṇi brahmaniṣṭhaṃ kimanyatkasyacitkṛtam ,
rāgādīnāmavasthānaṃ kalpitānāṃ khavṛkṣavat 21
rāgādīnāmavasthānaṃ kalpitānāṃ khavṛkṣavat 21
21.
tat brahmaṇi brahmanistham kim anyat kasyacit
kṛtam rāgādīnām avasthānam kalpitānām khavṛkṣavat
kṛtam rāgādīnām avasthānam kalpitānām khavṛkṣavat
21.
tat brahmaṇi brahmanistham kasyacit anyat kim
kṛtam rāgādīnām kalpitānām avasthānam khavṛkṣavat
kṛtam rāgādīnām kalpitānām avasthānam khavṛkṣavat
21.
What more can anyone achieve regarding that which is already (brahman), deeply rooted in (brahman)? The very existence of attachments (rāga) and similar imagined concepts is like a tree growing in the sky.
असंकल्पेन नष्टानां कः प्रसङ्गोऽत्र वर्धते ।
ब्रह्मण्येव हि सर्वस्मिंश्चरणस्पन्दनादिकम् ॥ २२ ॥
ब्रह्मण्येव हि सर्वस्मिंश्चरणस्पन्दनादिकम् ॥ २२ ॥
asaṃkalpena naṣṭānāṃ kaḥ prasaṅgo'tra vardhate ,
brahmaṇyeva hi sarvasmiṃścaraṇaspandanādikam 22
brahmaṇyeva hi sarvasmiṃścaraṇaspandanādikam 22
22.
asaṃkalpena naṣṭānām kaḥ prasaṅgaḥ atra vardhate
brahmaṇi eva hi sarvasmin caraṇaspandanādikam
brahmaṇi eva hi sarvasmin caraṇaspandanādikam
22.
naṣṭānām asaṃkalpena atra kaḥ prasaṅgaḥ vardhate
hi sarvasmin brahmaṇi eva caraṇaspandanādikam
hi sarvasmin brahmaṇi eva caraṇaspandanādikam
22.
For those (illusions) that are eradicated through non-volition or absence of desire, what opportunity for their re-emergence could possibly exist here? Indeed, all activities, even the slightest movement of a foot, manifest within the supreme reality (brahman) itself, which is all-encompassing.
स्फुरति ब्रह्म सकलं सुखितादुःखिते कुतः ।
ब्रह्म ब्रह्मणि संतृप्तं ब्रह्म ब्रह्मणि संस्थितम् ॥ २३ ॥
ब्रह्म ब्रह्मणि संतृप्तं ब्रह्म ब्रह्मणि संस्थितम् ॥ २३ ॥
sphurati brahma sakalaṃ sukhitāduḥkhite kutaḥ ,
brahma brahmaṇi saṃtṛptaṃ brahma brahmaṇi saṃsthitam 23
brahma brahmaṇi saṃtṛptaṃ brahma brahmaṇi saṃsthitam 23
23.
sphurati brahma sakalam sukhitā duḥkhite kutaḥ
brahma brahmaṇi saṃtṛptam brahma brahmaṇi saṃsthitam
brahma brahmaṇi saṃtṛptam brahma brahmaṇi saṃsthitam
23.
sakalam brahma sphurati sukhitā duḥkhite kutaḥ
brahma brahmaṇi saṃtṛptam brahma brahmaṇi saṃsthitam
brahma brahmaṇi saṃtṛptam brahma brahmaṇi saṃsthitam
23.
The entirety of reality manifests as (brahman). From where, then, can conditions of happiness or misery arise? (Brahman) is perfectly content within (brahman) itself, and (brahman) rests securely within (brahman) itself.
स्फुरति ब्रह्मणि ब्रह्म नाहमस्मीतरात्मकः ।
घटो ब्रह्म पटो ब्रह्म ब्रह्माहमिदमाततम् ॥ २४ ॥
घटो ब्रह्म पटो ब्रह्म ब्रह्माहमिदमाततम् ॥ २४ ॥
sphurati brahmaṇi brahma nāhamasmītarātmakaḥ ,
ghaṭo brahma paṭo brahma brahmāhamidamātatam 24
ghaṭo brahma paṭo brahma brahmāhamidamātatam 24
24.
sphurati brahmaṇi brahma na aham asmi itara-ātmakaḥ
ghaṭaḥ brahma paṭaḥ brahma brahma aham idam ātatam
ghaṭaḥ brahma paṭaḥ brahma brahma aham idam ātatam
24.
brahmaṇi brahma sphurati aham itara-ātmakaḥ na asmi
ghaṭaḥ brahma paṭaḥ brahma aham brahma idam ātatam
ghaṭaḥ brahma paṭaḥ brahma aham brahma idam ātatam
24.
(Brahman) itself shines forth within (brahman). I am not of a different intrinsic nature (ātman). The pot is (brahman), the cloth is (brahman); I am (brahman), and this entire universe is pervaded by (brahman).
अतो रागविरागाणां मृषेव कलनेह का ।
मरणब्रह्मणि स्वैरं देहब्रह्मणि संगते ॥ २५ ॥
मरणब्रह्मणि स्वैरं देहब्रह्मणि संगते ॥ २५ ॥
ato rāgavirāgāṇāṃ mṛṣeva kalaneha kā ,
maraṇabrahmaṇi svairaṃ dehabrahmaṇi saṃgate 25
maraṇabrahmaṇi svairaṃ dehabrahmaṇi saṃgate 25
25.
ataḥ rāgavirāgāṇām mṛṣā iva kalanā iha kā |
maraṇabrahmaṇi svairam dehabrahmaṇi saṅgate
maraṇabrahmaṇi svairam dehabrahmaṇi saṅgate
25.
ataḥ iha dehabrahmaṇi maraṇabrahmaṇi svairam
saṅgate rāgavirāgāṇām mṛṣā iva kalanā kā
saṅgate rāgavirāgāṇām mṛṣā iva kalanā kā
25.
Therefore, when the reality of the body (brahman) spontaneously merges into the reality of death (brahman), what illusory notion of attachment and detachment can exist here?
दुःखितानाम कैव स्याद्रज्जुसर्पभ्रमोपमा ।
संभोगादौ सुखं ब्रह्मण्यास्थिते देहब्रह्मणि ॥ २६ ॥
संभोगादौ सुखं ब्रह्मण्यास्थिते देहब्रह्मणि ॥ २६ ॥
duḥkhitānāma kaiva syādrajjusarpabhramopamā ,
saṃbhogādau sukhaṃ brahmaṇyāsthite dehabrahmaṇi 26
saṃbhogādau sukhaṃ brahmaṇyāsthite dehabrahmaṇi 26
26.
duḥkhitānām kā iva syāt rajju-sarpa-bhrama-upamā |
saṃbhoga-ādau sukham brahmaṇi āsthite deha-brahmaṇi
saṃbhoga-ādau sukham brahmaṇi āsthite deha-brahmaṇi
26.
duḥkhitānām rajju-sarpa-bhrama-upamā kā iva syāt
dehabrahmaṇi brahmaṇi āsthite saṃbhogādau sukham
dehabrahmaṇi brahmaṇi āsthite saṃbhogādau sukham
26.
For the suffering, what resemblance could there be other than the delusion of mistaking a rope for a snake (rajju-sarpa-bhrama-upamā), (especially) when happiness is sought in enjoyments and so forth, with one established in the body as ultimate reality (brahman)?
संपन्नमेतन्म इति मुधा स्यात्कलना कुतः ।
वीच्यम्भसोः स्पन्दवतोर्न त्वन्यदम्बुनो यथा ॥ २७ ॥
वीच्यम्भसोः स्पन्दवतोर्न त्वन्यदम्बुनो यथा ॥ २७ ॥
saṃpannametanma iti mudhā syātkalanā kutaḥ ,
vīcyambhasoḥ spandavatorna tvanyadambuno yathā 27
vīcyambhasoḥ spandavatorna tvanyadambuno yathā 27
27.
saṃpannam etat mama iti mudhā syāt kalanā kutaḥ |
vīci-ambhasoḥ spandavatoḥ na tu anyat ambunaḥ yathā
vīci-ambhasoḥ spandavatoḥ na tu anyat ambunaḥ yathā
27.
etat mama saṃpannam iti kalanā mudhā syāt kutaḥ
yathā vīci-ambhasoḥ spandavatoḥ ambunaḥ anyat tu na
yathā vīci-ambhasoḥ spandavatoḥ ambunaḥ anyat tu na
27.
The notion 'This has been achieved by me' would be futile; from where could such a thought arise? Just as in the case of the pulsating wave and water, there is nothing other than water itself.
त्वत्तामत्ते तथा न स्तो ब्रह्मणि स्पन्दरूपिणि ।
यथावर्तमृते तोये न किंचिन्म्रियते क्वचित् ॥ २८ ॥
यथावर्तमृते तोये न किंचिन्म्रियते क्वचित् ॥ २८ ॥
tvattāmatte tathā na sto brahmaṇi spandarūpiṇi ,
yathāvartamṛte toye na kiṃcinmriyate kvacit 28
yathāvartamṛte toye na kiṃcinmriyate kvacit 28
28.
tvattā-matte tathā na staḥ brahmaṇi spandarūpiṇi
| yathā āvartam ṛte toye na kiñcit mriyate kvacit
| yathā āvartam ṛte toye na kiñcit mriyate kvacit
28.
tathā spandarūpiṇi brahmaṇi tvattā-matte na staḥ
yathā āvartam ṛte toye kvacit kiñcit na mriyate
yathā āvartam ṛte toye kvacit kiñcit na mriyate
28.
Similarly, 'you-ness' (tvattā) and 'I-ness' (mattā) do not exist in the ultimate reality (brahman) which is of the nature of vibration. Just as in water, apart from a whirlpool, nothing dies anywhere.
मृतिब्रह्मत्वमायाते देहब्रह्मणि वै तथा ।
यथा चलाचले तोये त्वत्तामत्ते न तिष्ठतः ॥ २९ ॥
यथा चलाचले तोये त्वत्तामत्ते न तिष्ठतः ॥ २९ ॥
mṛtibrahmatvamāyāte dehabrahmaṇi vai tathā ,
yathā calācale toye tvattāmatte na tiṣṭhataḥ 29
yathā calācale toye tvattāmatte na tiṣṭhataḥ 29
29.
mṛtibrāhmatvam āyāte dehabrahmaṇi vai tathā
yathā calācale toye tvattāmatte na tiṣṭhataḥ
yathā calācale toye tvattāmatte na tiṣṭhataḥ
29.
yathā calācale toye tvattāmatte na tiṣṭhataḥ
tathā vai dehabrahmaṇi mṛtibrāhmatvam āyāte
tathā vai dehabrahmaṇi mṛtibrāhmatvam āyāte
29.
Indeed, just as in agitated water, the distinct notions of 'your-ness' and 'my-ness' (individual identities) do not persist, similarly, when the individual self, which is identified with the body, attains the state of absorption into the ultimate reality (brahman) through death, then those individual identities do not remain.
तथा जडाजडे रूपे न स्थिते परमात्मनि ।
कटकत्वं यथा हेम्नो यथावर्तो जलस्य च ॥ ३० ॥
कटकत्वं यथा हेम्नो यथावर्तो जलस्य च ॥ ३० ॥
tathā jaḍājaḍe rūpe na sthite paramātmani ,
kaṭakatvaṃ yathā hemno yathāvarto jalasya ca 30
kaṭakatvaṃ yathā hemno yathāvarto jalasya ca 30
30.
tathā jaḍājaḍe rūpe na sthite paramātmani
kaṭakatvam yathā hemnaḥ yathā āvartaḥ jalasya ca
kaṭakatvam yathā hemnaḥ yathā āvartaḥ jalasya ca
30.
tathā jaḍājaḍe rūpe paramātmani na sthite yathā
hemnaḥ kaṭakatvam ca yathā jalasya āvartaḥ
hemnaḥ kaṭakatvam ca yathā jalasya āvartaḥ
30.
Similarly, both inert and conscious forms do not inherently exist in the supreme self (paramātman), just as the state of being a bracelet is not inherent to gold, and just as a whirlpool is not inherent to water.
तदतद्भावरूपेयं तथा प्रकृतिरात्मनः ।
इदं हि जीवभूतात्म जडरूपमिदं भवेत् ॥ ३१ ॥
इदं हि जीवभूतात्म जडरूपमिदं भवेत् ॥ ३१ ॥
tadatadbhāvarūpeyaṃ tathā prakṛtirātmanaḥ ,
idaṃ hi jīvabhūtātma jaḍarūpamidaṃ bhavet 31
idaṃ hi jīvabhūtātma jaḍarūpamidaṃ bhavet 31
31.
tat-atad-bhāva-rūpā iyam tathā prakṛtiḥ ātmanaḥ
idam hi jīvabhūtātma jaḍarūpam idam bhavet
idam hi jīvabhūtātma jaḍarūpam idam bhavet
31.
tathā ātmanaḥ iyam prakṛtiḥ tat-atad-bhāva-rūpā
hi idam jīvabhūtātma idam jaḍarūpam bhavet
hi idam jīvabhūtātma idam jaḍarūpam bhavet
31.
Similarly, this totality of nature (prakṛti) belonging to the self (ātman) is of the form of both 'that' and 'not that' (meaning it manifests with dualistic characteristics). Indeed, this individual living self (ātman) then becomes of an inert nature.
इत्यज्ञानात्मनो मोहो नच ज्ञानात्मनः क्वचित् ।
अज्ञस्य दुःखौघमयं ज्ञस्यानन्दमयं जगत् ॥ ३२ ॥
अज्ञस्य दुःखौघमयं ज्ञस्यानन्दमयं जगत् ॥ ३२ ॥
ityajñānātmano moho naca jñānātmanaḥ kvacit ,
ajñasya duḥkhaughamayaṃ jñasyānandamayaṃ jagat 32
ajñasya duḥkhaughamayaṃ jñasyānandamayaṃ jagat 32
32.
iti ajñānātmanaḥ mohaḥ na ca jñānātmanaḥ kvacit
ajñasya duḥkhaughamayam jñasya ānandamayam jagat
ajñasya duḥkhaughamayam jñasya ānandamayam jagat
32.
iti ajñānātmanaḥ mohaḥ na ca jñānātmanaḥ kvacit
ajñasya jagat duḥkhaughamayam jñasya ānandamayam
ajñasya jagat duḥkhaughamayam jñasya ānandamayam
32.
Thus, delusion arises from the ignorant self (ātman), but never from the knowing self (ātman). For the ignorant one, the world is full of a flood of suffering; for the knowing one, it is full of bliss.
अन्धं भुवनमन्धस्य प्रकाशं तु सचक्षुषः ।
जगदेकात्मकं ज्ञस्य मूर्खस्यातीव दुःखदम् ॥ ३३ ॥
जगदेकात्मकं ज्ञस्य मूर्खस्यातीव दुःखदम् ॥ ३३ ॥
andhaṃ bhuvanamandhasya prakāśaṃ tu sacakṣuṣaḥ ,
jagadekātmakaṃ jñasya mūrkhasyātīva duḥkhadam 33
jagadekātmakaṃ jñasya mūrkhasyātīva duḥkhadam 33
33.
andham bhuvanam andhasya prakāśam tu sacakṣuṣaḥ
jagat ekātmakam jñasya mūrkhasya atīva duḥkhadam
jagat ekātmakam jñasya mūrkhasya atīva duḥkhadam
33.
andhasya bhuvanam andham tu sacakṣuṣaḥ prakāśam
jagat ekātmakam mūrkhasya atīva duḥkhadam jñasya
jagat ekātmakam mūrkhasya atīva duḥkhadam jñasya
33.
For the blind, the world appears blind; but for the sighted, it appears as light. Similarly, this world, which is essentially one with the self (ātman), is extremely sorrow-giving for the ignorant, whereas for the knower (jñānin), it is not.
शिशोरिव स्फुरद्यक्षा निशा पुंसस्तु केवला ।
अस्मिन्ब्रह्मघटे नित्यमेकस्मिन्सर्वतः स्थिते ॥ ३४ ॥
अस्मिन्ब्रह्मघटे नित्यमेकस्मिन्सर्वतः स्थिते ॥ ३४ ॥
śiśoriva sphuradyakṣā niśā puṃsastu kevalā ,
asminbrahmaghaṭe nityamekasminsarvataḥ sthite 34
asminbrahmaghaṭe nityamekasminsarvataḥ sthite 34
34.
śiśoḥ iva sphuradyakṣā niśā puṃsaḥ tu kevalā
asmin brahmaghaṭe nityam ekasmin sarvataḥ sthite
asmin brahmaghaṭe nityam ekasmin sarvataḥ sthite
34.
śiśoḥ iva niśā sphuradyakṣā puṃsaḥ tu kevalā
asmin ekasmin sarvataḥ sthite nityam brahmaghaṭe
asmin ekasmin sarvataḥ sthite nityam brahmaghaṭe
34.
Just as for a child, the night appears vibrant with twinkling spirits (yakṣas), but for an adult, it is merely solitary; so too, (diverse experiences arise) within this singular, eternal, omnipresent vessel (ghaṭa) which is Brahman (brahman).
न किंचिन्म्रियते नाम न च किंचन जीवति ।
यथोल्लासविलासेषु न नश्यति न जायते ॥ ३५ ॥
यथोल्लासविलासेषु न नश्यति न जायते ॥ ३५ ॥
na kiṃcinmriyate nāma na ca kiṃcana jīvati ,
yathollāsavilāseṣu na naśyati na jāyate 35
yathollāsavilāseṣu na naśyati na jāyate 35
35.
na kiṃcit mriyate nāma na ca kiṃcana jīvati
yathā ullāsavilāseṣu na naśyati na jāyate
yathā ullāsavilāseṣu na naśyati na jāyate
35.
kiṃcit nāma na mriyate ca kiṃcana na jīvati
yathā ullāsavilāseṣu na naśyati na jāyate
yathā ullāsavilāseṣu na naśyati na jāyate
35.
Nothing truly dies, nor does anything truly live. Just as in the joyous expressions (of the underlying reality), the (essence) itself neither perishes nor is born.
तरङ्गादिमहाम्भोधौ भूतवृन्दं तथात्मनि ।
इदं नास्तीदमस्तीति भ्रान्तिर्नामात्मनात्मनि ॥ ३६ ॥
इदं नास्तीदमस्तीति भ्रान्तिर्नामात्मनात्मनि ॥ ३६ ॥
taraṅgādimahāmbhodhau bhūtavṛndaṃ tathātmani ,
idaṃ nāstīdamastīti bhrāntirnāmātmanātmani 36
idaṃ nāstīdamastīti bhrāntirnāmātmanātmani 36
36.
taraṅgādimahāmbhodhau bhūtavṛndam tathā ātmani idam
na asti idam asti iti bhrāntiḥ nāma ātmanā ātmani
na asti idam asti iti bhrāntiḥ nāma ātmanā ātmani
36.
taraṅgādimahāmbhodhau bhūtavṛndam tathā ātmani idam
na asti idam asti iti nāma ātmanā ātmani bhrāntiḥ
na asti idam asti iti nāma ātmanā ātmani bhrāntiḥ
36.
Just as the multitude of beings (bhūta-vṛnda) are in the great ocean (mahāmbhodhi), which is like (comprised of) waves and other phenomena, similarly, they are in the Self (ātman). The idea that 'this exists' or 'this does not exist' is indeed a delusion (bhrānti) created by the self (ātman) within the Self (ātman).
शक्तिर्निर्हेतुकैवान्तः स्फुरति स्फटिकांशुवत् ।
जगच्छक्त्यात्मनात्मैव ब्रह्म स्वात्मनि संस्थितम् ॥ ३७ ॥
जगच्छक्त्यात्मनात्मैव ब्रह्म स्वात्मनि संस्थितम् ॥ ३७ ॥
śaktirnirhetukaivāntaḥ sphurati sphaṭikāṃśuvat ,
jagacchaktyātmanātmaiva brahma svātmani saṃsthitam 37
jagacchaktyātmanātmaiva brahma svātmani saṃsthitam 37
37.
śaktiḥ nirhetukā eva antaḥ sphurati sphaṭikāṃśuvat
jagat śaktyātmanā ātma eva brahma svātmani saṃsthitam
jagat śaktyātmanā ātma eva brahma svātmani saṃsthitam
37.
antaḥ nirhetukā eva śaktiḥ sphaṭikāṃśuvat sphurati
jagat śaktyātmanā ātma eva brahma svātmani saṃsthitam
jagat śaktyātmanā ātma eva brahma svātmani saṃsthitam
37.
The power (śakti) inherently manifests from within, without any external cause, just like the rays emanating from a crystal. The universe, in its very essence as power (śakti), is verily the Self (ātman) itself, and Brahman remains established in its own Self (ātman).
तरङ्गकणजालेन पयसीव पयो घनम् ।
शरीरनाशेन कथं ब्रह्मणो मृतधीर्भवेत् ॥ ३८ ॥
शरीरनाशेन कथं ब्रह्मणो मृतधीर्भवेत् ॥ ३८ ॥
taraṅgakaṇajālena payasīva payo ghanam ,
śarīranāśena kathaṃ brahmaṇo mṛtadhīrbhavet 38
śarīranāśena kathaṃ brahmaṇo mṛtadhīrbhavet 38
38.
taraṅgakaṇajālena payasi iva payaḥ ghanam
śarīranāśena katham brahmaṇaḥ mṛtadhīḥ bhavet
śarīranāśena katham brahmaṇaḥ mṛtadhīḥ bhavet
38.
payasi taraṅgakaṇajālena ghanam payaḥ iva
śarīranāśena brahmaṇaḥ mṛtadhīḥ katham bhavet
śarīranāśena brahmaṇaḥ mṛtadhīḥ katham bhavet
38.
Just as dense water (ice) exists within water, along with a multitude of waves and particles, how can the notion of death be attributed to Brahman through the destruction of the body?
ब्रह्मणो व्यतिरिक्तं हि न शरीरादि विद्यते ।
पयसो व्यतिरेकेण तरङ्गादि महार्णवे ॥ ३९ ॥
पयसो व्यतिरेकेण तरङ्गादि महार्णवे ॥ ३९ ॥
brahmaṇo vyatiriktaṃ hi na śarīrādi vidyate ,
payaso vyatirekeṇa taraṅgādi mahārṇave 39
payaso vyatirekeṇa taraṅgādi mahārṇave 39
39.
brahmaṇaḥ vyatiriktam hi na śarīrādi vidyate
payasaḥ vyatirekeṇa taraṅgādi mahārṇave
payasaḥ vyatirekeṇa taraṅgādi mahārṇave
39.
hi brahmaṇaḥ vyatiriktam śarīrādi na vidyate
mahārṇave payasaḥ vyatirekeṇa taraṅgādi
mahārṇave payasaḥ vyatirekeṇa taraṅgādi
39.
Indeed, nothing, such as the body and other elements, exists distinct from Brahman, just as waves and similar phenomena are not separate from water in the great ocean.
यः कणो या च कणिका या वीचिर्यस्तरङ्गकः ।
यः फेनो या च लहरी तद्यथा वारि वारिणि ॥ ४० ॥
यः फेनो या च लहरी तद्यथा वारि वारिणि ॥ ४० ॥
yaḥ kaṇo yā ca kaṇikā yā vīciryastaraṅgakaḥ ,
yaḥ pheno yā ca laharī tadyathā vāri vāriṇi 40
yaḥ pheno yā ca laharī tadyathā vāri vāriṇi 40
40.
yaḥ kaṇaḥ yā ca kaṇikā yā vīciḥ yaḥ taraṅgakaḥ
yaḥ phenaḥ yā ca laharī tat yathā vāri vāriṇi
yaḥ phenaḥ yā ca laharī tat yathā vāri vāriṇi
40.
yaḥ kaṇaḥ yā ca kaṇikā yā vīciḥ yaḥ taraṅgakaḥ
yaḥ phenaḥ yā ca laharī tat yathā vāri vāriṇi
yaḥ phenaḥ yā ca laharī tat yathā vāri vāriṇi
40.
Whatever particle or fine particle, whatever ripple or wave, whatever foam or surge there may be – all of that is, just as in the case of water, water itself existing within water.
यो देहो या च कलना यद्दृश्यं यौ क्षयाक्षयौ ।
या भावरचना योऽर्थस्तया तद्ब्रह्म ब्रह्मणि ॥ ४१ ॥
या भावरचना योऽर्थस्तया तद्ब्रह्म ब्रह्मणि ॥ ४१ ॥
yo deho yā ca kalanā yaddṛśyaṃ yau kṣayākṣayau ,
yā bhāvaracanā yo'rthastayā tadbrahma brahmaṇi 41
yā bhāvaracanā yo'rthastayā tadbrahma brahmaṇi 41
41.
yaḥ dehaḥ yā ca kalanā yat dṛśyam yau kṣayākṣayau
yā bhāvaracanā yaḥ arthaḥ tayā tat brahma brahmaṇi
yā bhāvaracanā yaḥ arthaḥ tayā tat brahma brahmaṇi
41.
yaḥ dehaḥ ca yā kalanā yat dṛśyam yau kṣayākṣayau
yā bhāvaracanā yaḥ arthaḥ tayā tat brahma brahmaṇi
yā bhāvaracanā yaḥ arthaḥ tayā tat brahma brahmaṇi
41.
Whatever constitutes the body, whatever is the mental activity, whatever is perceptible, whatever is subject to decay and what is imperishable, whatever forms the structure of existence, and whatever is its purpose – by all these means, that absolute reality (brahman) is truly present within the absolute reality (brahman).
संस्थानरचना चित्रा ब्रह्मणः कनकादिव ।
नान्यरूपा विमूढानां मृषैव द्वित्वभावना ॥ ४२ ॥
नान्यरूपा विमूढानां मृषैव द्वित्वभावना ॥ ४२ ॥
saṃsthānaracanā citrā brahmaṇaḥ kanakādiva ,
nānyarūpā vimūḍhānāṃ mṛṣaiva dvitvabhāvanā 42
nānyarūpā vimūḍhānāṃ mṛṣaiva dvitvabhāvanā 42
42.
saṃsthānaracanā citrā brahmaṇaḥ kanakāt iva
na anyarūpā vimūḍhānām mṛṣā eva dvitvabhāvanā
na anyarūpā vimūḍhānām mṛṣā eva dvitvabhāvanā
42.
brahmaṇaḥ saṃsthānaracanā citrā kanakāt iva
anyarūpā na vimūḍhānām dvitvabhāvanā mṛṣā eva
anyarūpā na vimūḍhānām dvitvabhāvanā mṛṣā eva
42.
The diverse configurations of existence are creations of the absolute reality (brahman), just as various objects are made from gold. They do not possess a different nature. For the deluded, the conception of duality (dvitvabhāvanā) is truly an illusion.
मनो बुद्धिरहंकारस्तन्मात्राणीन्द्रियाणि च ।
ब्रह्मैव सर्वं नानात्म सुखं दुःखं न विद्यते ॥ ४३ ॥
ब्रह्मैव सर्वं नानात्म सुखं दुःखं न विद्यते ॥ ४३ ॥
mano buddhirahaṃkārastanmātrāṇīndriyāṇi ca ,
brahmaiva sarvaṃ nānātma sukhaṃ duḥkhaṃ na vidyate 43
brahmaiva sarvaṃ nānātma sukhaṃ duḥkhaṃ na vidyate 43
43.
manaḥ buddhiḥ ahaṅkāraḥ tanmātrāṇi indriyāṇi ca brahma
eva sarvam na nānātma sukham duḥkham na vidyate
eva sarvam na nānātma sukham duḥkham na vidyate
43.
manaḥ buddhiḥ ahaṅkāraḥ tanmātrāṇi indriyāṇi ca sarvam
brahma eva nānātma na sukham duḥkham na vidyate
brahma eva nānātma na sukham duḥkham na vidyate
43.
The mind, the intellect, the ego (ahaṅkāra), the subtle elements, and the senses – all of this is verily the absolute reality (brahman), not a manifold or separate self. Happiness and sorrow do not truly exist.
अयं सोऽहमिदं चित्तमित्याद्यर्थोत्थया गिरा ।
शब्दप्रतिश्रवेणाद्राविवात्मात्मनि जृम्भते ॥ ४४ ॥
शब्दप्रतिश्रवेणाद्राविवात्मात्मनि जृम्भते ॥ ४४ ॥
ayaṃ so'hamidaṃ cittamityādyarthotthayā girā ,
śabdapratiśraveṇādrāvivātmātmani jṛmbhate 44
śabdapratiśraveṇādrāvivātmātmani jṛmbhate 44
44.
ayam saḥ aham idam cittam iti ādyaarthotthayā girā
śabda pratiśraveṇa adrāvi iva ātmā ātmani jṛmbhate
śabda pratiśraveṇa adrāvi iva ātmā ātmani jṛmbhate
44.
ayam saḥ aham idam cittam iti ādyaarthotthayā girā
śabda pratiśraveṇa iva adrāvi ātmā ātmani jṛmbhate
śabda pratiśraveṇa iva adrāvi ātmā ātmani jṛmbhate
44.
Through statements like 'This is he,' 'I am this,' and 'This is the mind,' which arise from their specific meanings, and like an echo (śabda pratiśraveṇa) in response to sound, the (ātman) (self), firm as a rock, expands within itself (ātman).
ब्रह्मैवाज्ञातमज्ञत्वमभ्यागतमिव स्थितम् ।
तथा हि दृश्यते स्वप्ने चेतसात्मात्मनात्मनः ॥ ४५ ॥
तथा हि दृश्यते स्वप्ने चेतसात्मात्मनात्मनः ॥ ४५ ॥
brahmaivājñātamajñatvamabhyāgatamiva sthitam ,
tathā hi dṛśyate svapne cetasātmātmanātmanaḥ 45
tathā hi dṛśyate svapne cetasātmātmanātmanaḥ 45
45.
brahma eva ajñātam ajñatvam abhyāgatam iva sthitam
tathā hi dṛśyate svapne cetasā ātmā ātmanā ātmanaḥ
tathā hi dṛśyate svapne cetasā ātmā ātmanā ātmanaḥ
45.
brahma eva ajñātam ajñatvam abhyāgatam iva sthitam
tathā hi svapne ātmā cetasā ātmanā ātmanaḥ dṛśyate
tathā hi svapne ātmā cetasā ātmanā ātmanaḥ dṛśyate
45.
Brahman (brahman) itself, though inherently unknown, appears to exist as if it has become ignorance. Indeed, just as in a dream, the self (ātman) is perceived by its own consciousness, as if by itself, pertaining to itself.
अभावितं ब्रह्मतया ब्रह्माज्ञानमलं भवेत् ।
अभावितं हेमतया यथा हेम च मृद्भवेत् ॥ ४६ ॥
अभावितं हेमतया यथा हेम च मृद्भवेत् ॥ ४६ ॥
abhāvitaṃ brahmatayā brahmājñānamalaṃ bhavet ,
abhāvitaṃ hematayā yathā hema ca mṛdbhavet 46
abhāvitaṃ hematayā yathā hema ca mṛdbhavet 46
46.
abhāvitam brahmatayā brahma ajñānam alam bhavet
abhāvitam hematayā yathā hema ca mṛt bhavet
abhāvitam hematayā yathā hema ca mṛt bhavet
46.
brahma abhāvitam brahmatayā brahma ajñānam alam
bhavet yathā hema ca abhāvitam hematayā mṛt bhavet
bhavet yathā hema ca abhāvitam hematayā mṛt bhavet
46.
If Brahman (brahman) is not contemplated as Brahman, then the ignorance concerning Brahman will surely persist. Just as gold, when not recognized as gold, appears as mere earth.
स्वयं प्रभुर्महात्मैव ब्रह्म ब्रह्मविदो विदुः ।
अपरिज्ञातमज्ञानमज्ञानामिति कथ्यते ॥ ४७ ॥
अपरिज्ञातमज्ञानमज्ञानामिति कथ्यते ॥ ४७ ॥
svayaṃ prabhurmahātmaiva brahma brahmavido viduḥ ,
aparijñātamajñānamajñānāmiti kathyate 47
aparijñātamajñānamajñānāmiti kathyate 47
47.
svayam prabhuḥ mahātmā eva brahma brahmavidaḥ
viduḥ aparijñātam ajñānam ajñānām iti kathyate
viduḥ aparijñātam ajñānam ajñānām iti kathyate
47.
brahmavidaḥ brahma svayam prabhuḥ mahātmā eva
viduḥ aparijñātam ajñānam ajñānām iti kathyate
viduḥ aparijñātam ajñānam ajñānām iti kathyate
47.
Those who know Brahman (brahman) understand that Brahman itself is the self-existent Lord, the great self (ātman). That which remains unknown is called ignorance (ajñāna) by the ignorant.
ज्ञातं ब्रह्मतया ब्रह्म ब्रह्मैव भवति क्षणात् ।
ज्ञातं हेमतया हेम हेमैव भवति क्षणात् ॥ ४८ ॥
ज्ञातं हेमतया हेम हेमैव भवति क्षणात् ॥ ४८ ॥
jñātaṃ brahmatayā brahma brahmaiva bhavati kṣaṇāt ,
jñātaṃ hematayā hema hemaiva bhavati kṣaṇāt 48
jñātaṃ hematayā hema hemaiva bhavati kṣaṇāt 48
48.
jñātam brahmatayā brahma brahma eva bhavati kṣaṇāt
jñātam hematayā hema hema eva bhavati kṣaṇāt
jñātam hematayā hema hema eva bhavati kṣaṇāt
48.
brahma jñātam brahmatayā brahma eva kṣaṇāt bhavati
hema jñātam hematayā hema eva kṣaṇāt bhavati
hema jñātam hematayā hema eva kṣaṇāt bhavati
48.
When Brahman (brahman) is fully realized as Brahman, it immediately becomes Brahman itself. Similarly, when gold is recognized as gold, it instantly becomes gold itself.
ब्रह्मात्मा सर्वशक्तिर्हि तद्यथा भावयत्यलम् ।
निर्हेतुकः स्वयं शक्त्या तत्तथाशु प्रपश्यति ॥ ४९ ॥
निर्हेतुकः स्वयं शक्त्या तत्तथाशु प्रपश्यति ॥ ४९ ॥
brahmātmā sarvaśaktirhi tadyathā bhāvayatyalam ,
nirhetukaḥ svayaṃ śaktyā tattathāśu prapaśyati 49
nirhetukaḥ svayaṃ śaktyā tattathāśu prapaśyati 49
49.
brahmātmā sarvaśaktiḥ hi tat yathā bhāvayati alam
nirhetukaḥ svayam śaktyā tat tathā āśu prapaśyati
nirhetukaḥ svayam śaktyā tat tathā āśu prapaśyati
49.
hi brahmātmā sarvaśaktiḥ tat nirhetukaḥ svayam śaktyā yathā alam bhāvayati,
tat tathā āśu prapaśyati
tat tathā āśu prapaśyati
49.
Indeed, the Self (ātman), which is Brahman, is all-powerful. Just as it sufficiently conceives something without cause, by its own power (śakti), so too does it quickly manifest that very thing.
अकर्मकर्तृकरणमकारणमनामयम् ।
स्वयंप्रभुं महात्मानं ब्रह्म ब्रह्मविदो विदुः ॥ ५० ॥
स्वयंप्रभुं महात्मानं ब्रह्म ब्रह्मविदो विदुः ॥ ५० ॥
akarmakartṛkaraṇamakāraṇamanāmayam ,
svayaṃprabhuṃ mahātmānaṃ brahma brahmavido viduḥ 50
svayaṃprabhuṃ mahātmānaṃ brahma brahmavido viduḥ 50
50.
akarmakartṛkaraṇam akāraṇam anāmayam
svayaṃprabhum mahātmānam brahma brahmavidaḥ viduḥ
svayaṃprabhum mahātmānam brahma brahmavidaḥ viduḥ
50.
brahmavidaḥ brahma akarmakartṛkaraṇam akāraṇam
anāmayam svayaṃprabhum mahātmānam viduḥ
anāmayam svayaṃprabhum mahātmānam viduḥ
50.
Those who truly know Brahman understand the Supreme Being (brahman) as being without action (karma), agent, or instrument, without any cause, flawless, self-existent, and the great Self (ātman).
अपरिज्ञातमज्ञानामज्ञानमिति कथ्यते ।
परिज्ञातं भवेज्ज्ञानमज्ञानपरिनाशनम् ॥ ५१ ॥
परिज्ञातं भवेज्ज्ञानमज्ञानपरिनाशनम् ॥ ५१ ॥
aparijñātamajñānāmajñānamiti kathyate ,
parijñātaṃ bhavejjñānamajñānaparināśanam 51
parijñātaṃ bhavejjñānamajñānaparināśanam 51
51.
aparijñātam ajñānām ajñānam iti kathyate
parijñātam bhavet jñānam ajñānaparināśanam
parijñātam bhavet jñānam ajñānaparināśanam
51.
ajñānām aparijñātam ajñānam iti kathyate.
parijñātam jñānam ajñānaparināśanam bhavet
parijñātam jñānam ajñānaparināśanam bhavet
51.
What is unknown by the ignorant is called ignorance (ajñāna). What is fully known becomes true knowledge (jñāna), which is the destroyer of ignorance.
बन्धुरेवापरिज्ञातो ह्यबन्धुरिति कथ्यते
परिज्ञातो भवेद्बन्धुरबन्धुभ्रमनाशनात् ॥ ५२ ॥
परिज्ञातो भवेद्बन्धुरबन्धुभ्रमनाशनात् ॥ ५२ ॥
bandhurevāparijñāto hyabandhuriti kathyate
parijñāto bhavedbandhurabandhubhramanāśanāt 52
parijñāto bhavedbandhurabandhubhramanāśanāt 52
52.
bandhuḥ eva aparijñātaḥ hi abandhuḥ iti kathyate
parijñātaḥ bhavet bandhuḥ abandhubhramanāśanāt
parijñātaḥ bhavet bandhuḥ abandhubhramanāśanāt
52.
hi aparijñātaḥ bandhuḥ eva abandhuḥ iti kathyate.
abandhubhramanāśanāt parijñātaḥ bandhuḥ bhavet
abandhubhramanāśanāt parijñātaḥ bandhuḥ bhavet
52.
Indeed, an actual friend (bandhu), when unrecognized, is called a non-friend. But when fully recognized, that very person becomes a true friend, due to the complete eradication of the illusion of non-friendship.
द्वैतं त्वसत्यमित्यन्तर्ज्ञाते सोदेति भावना ।
तस्माद्वैताच्च वैरस्याद्यया किल विरज्यते ॥ ५४ ॥
तस्माद्वैताच्च वैरस्याद्यया किल विरज्यते ॥ ५४ ॥
dvaitaṃ tvasatyamityantarjñāte sodeti bhāvanā ,
tasmādvaitācca vairasyādyayā kila virajyate 54
tasmādvaitācca vairasyādyayā kila virajyate 54
54.
dvaitam tu asatyam iti antaḥ jñāte saḥ udeti bhāvanā
tasmāt dvaitāt ca vairasyāt yayā kila virajyate
tasmāt dvaitāt ca vairasyāt yayā kila virajyate
54.
antaḥ dvaitam asatyam iti tu jñāte saḥ bhāvanā udeti
tasmāt dvaitāt ca vairasyāt yayā kila virajyate
tasmāt dvaitāt ca vairasyāt yayā kila virajyate
54.
When duality (dvaita) is inwardly understood as unreal, a conviction (bhāvanā) arises. From that duality (dvaita) and from the aversion (vairasya) which it causes, one certainly becomes detached.
अयं नाहमिति ज्ञाते स्फुटे सोदेति भावना ।
मिथ्याहंकारता तस्माद्यया नूनं विरज्यते ॥ ५५ ॥
मिथ्याहंकारता तस्माद्यया नूनं विरज्यते ॥ ५५ ॥
ayaṃ nāhamiti jñāte sphuṭe sodeti bhāvanā ,
mithyāhaṃkāratā tasmādyayā nūnaṃ virajyate 55
mithyāhaṃkāratā tasmādyayā nūnaṃ virajyate 55
55.
ayam na aham iti jñāte sphuṭe saḥ udeti bhāvanā
mithyāhaṅkāratā tasmāt yayā nūnam virajyate
mithyāhaṅkāratā tasmāt yayā nūnam virajyate
55.
ayam na aham iti sphuṭe jñāte saḥ bhāvanā udeti
tasmāt yayā mithyāhaṅkāratā nūnam virajyate
tasmāt yayā mithyāhaṅkāratā nūnam virajyate
55.
When it is clearly understood that 'This is not I (aham)', a conviction (bhāvanā) arises. From that (understanding and conviction), one certainly becomes detached from the falseness of ego (ahaṅkāra).
ब्रह्मैवाहमिति ज्ञाने सत्ये सोदेति भावना ।
तस्मिन्सत्ये निजे रूपे यथान्तः परिलीयते ॥ ५६ ॥
तस्मिन्सत्ये निजे रूपे यथान्तः परिलीयते ॥ ५६ ॥
brahmaivāhamiti jñāne satye sodeti bhāvanā ,
tasminsatye nije rūpe yathāntaḥ parilīyate 56
tasminsatye nije rūpe yathāntaḥ parilīyate 56
56.
brahma eva aham iti jñāne satye saḥ udeti bhāvanā
tasmin satye nije rūpe yathā antaḥ parilīyate
tasmin satye nije rūpe yathā antaḥ parilīyate
56.
brahma eva aham iti satye jñāne saḥ bhāvanā udeti
tasmin satye nije rūpe yathā antaḥ parilīyate
tasmin satye nije rūpe yathā antaḥ parilīyate
56.
When the true knowledge (jñāna) 'I am indeed Brahman (brahman)' is realized, a conviction (bhāvanā) arises, whereby one inwardly merges completely into that true, one's own nature (svarūpa).
सति विस्तारजे तस्मिन्ब्रह्मेदमिति वेद्म्यहम् ।
त्वमहंत्वादिबाधे तत्सदित्यादि जगद्गतम् ॥ ५७ ॥
त्वमहंत्वादिबाधे तत्सदित्यादि जगद्गतम् ॥ ५७ ॥
sati vistāraje tasminbrahmedamiti vedmyaham ,
tvamahaṃtvādibādhe tatsadityādi jagadgatam 57
tvamahaṃtvādibādhe tatsadityādi jagadgatam 57
57.
sati vistāra-je tasmin brahma idam iti vedmi aham
tvam ahaṁ-tvādi bādhe tat sat ityādi jagat-gatam
tvam ahaṁ-tvādi bādhe tat sat ityādi jagat-gatam
57.
aham vedmi iti idam brahma tasmin sati vistāra-je
tvam ahaṁ-tvādi bādhe tat sat ityādi jagat-gatam
tvam ahaṁ-tvādi bādhe tat sat ityādi jagat-gatam
57.
When that (brahman) Brahman, which manifests through expansion, exists, I know, 'This is (brahman) Brahman.' Upon the sublation of notions like 'you' and 'I-ness,' the world (jagat) is then understood as having become 'That reality (sat),' and so forth.
सत्यं सर्वप्रकाराढ्यं ब्रह्मेदमिति वेद्म्यहम् ।
न मे दुःखं न कर्माणि न मे मोहो न वाञ्छितम् ॥ ५८ ॥
न मे दुःखं न कर्माणि न मे मोहो न वाञ्छितम् ॥ ५८ ॥
satyaṃ sarvaprakārāḍhyaṃ brahmedamiti vedmyaham ,
na me duḥkhaṃ na karmāṇi na me moho na vāñchitam 58
na me duḥkhaṃ na karmāṇi na me moho na vāñchitam 58
58.
satyam sarva-prakāra-āḍhyam brahma idam iti vedmi aham
na me duḥkham na karmāṇi na me mohaḥ na vāñchitam
na me duḥkham na karmāṇi na me mohaḥ na vāñchitam
58.
aham vedmi iti idam brahma satyam sarva-prakāra-āḍhyam
me duḥkham na me karmāṇi na me mohaḥ na me vāñchitam na
me duḥkham na me karmāṇi na me mohaḥ na me vāñchitam na
58.
I know this (brahman) Brahman to be truth (satyam) and endowed with all forms. For me, there is no suffering (duḥkha), no actions (karma), no delusion, and no desires.
समः स्वस्थो विशोकोऽस्मि ब्रह्माहमिति सत्यता ।
कलाकलङ्कमुक्तोऽस्मि सर्वमस्मि निरामयः ॥ ५९ ॥
कलाकलङ्कमुक्तोऽस्मि सर्वमस्मि निरामयः ॥ ५९ ॥
samaḥ svastho viśoko'smi brahmāhamiti satyatā ,
kalākalaṅkamukto'smi sarvamasmi nirāmayaḥ 59
kalākalaṅkamukto'smi sarvamasmi nirāmayaḥ 59
59.
samaḥ svasthaḥ viśokaḥ asmi brahmā aham iti satyatā
kalā-kalaṅka-muktaḥ asmi sarvam asmi nirāmayaḥ
kalā-kalaṅka-muktaḥ asmi sarvam asmi nirāmayaḥ
59.
aham samaḥ svasthaḥ viśokaḥ asmi iti brahmā aham
satyatā asmi kalā-kalaṅka-muktaḥ asmi sarvam nirāmayaḥ
satyatā asmi kalā-kalaṅka-muktaḥ asmi sarvam nirāmayaḥ
59.
I am tranquil, self-abiding, and free from sorrow. 'I am (brahman) Brahman' – this is the truth (satyatā). I am free from the blemishes of parts, I am everything, I am flawless.
न त्यजामि न वाञ्छामि ब्रह्माहमिति सत्यता ।
अहं रक्तमहं मांसमहमस्थीन्यहं वपुः ॥ ६० ॥
अहं रक्तमहं मांसमहमस्थीन्यहं वपुः ॥ ६० ॥
na tyajāmi na vāñchāmi brahmāhamiti satyatā ,
ahaṃ raktamahaṃ māṃsamahamasthīnyahaṃ vapuḥ 60
ahaṃ raktamahaṃ māṃsamahamasthīnyahaṃ vapuḥ 60
60.
na tyajāmi na vāñchāmi brahmā aham iti satyatā
aham raktam aham māṃsam aham asthīni aham vapuḥ
aham raktam aham māṃsam aham asthīni aham vapuḥ
60.
aham na tyajāmi na vāñchāmi iti brahmā aham satyatā
aham raktam aham māṃsam aham asthīni aham vapuḥ
aham raktam aham māṃsam aham asthīni aham vapuḥ
60.
I neither abandon nor desire; 'I am (brahman) Brahman' – this is the truth (satyatā). I am blood, I am flesh, I am bones, I am the body.
चिदहं चेतनं चाहं ब्रह्माहमिति सत्यता ।
द्यौरहं खमहं सार्कमहमाशा भुवोऽप्यहम् ॥ ६१ ॥
द्यौरहं खमहं सार्कमहमाशा भुवोऽप्यहम् ॥ ६१ ॥
cidahaṃ cetanaṃ cāhaṃ brahmāhamiti satyatā ,
dyaurahaṃ khamahaṃ sārkamahamāśā bhuvo'pyaham 61
dyaurahaṃ khamahaṃ sārkamahamāśā bhuvo'pyaham 61
61.
cit aham cetanam ca aham brahmā aham iti satyatā
dyauḥ aham kham aham sārkam aham āśā bhuvaḥ api aham
dyauḥ aham kham aham sārkam aham āśā bhuvaḥ api aham
61.
aham cit ca aham cetanam aham brahmā iti satyatā aham
dyauḥ aham kham aham sārkam aham āśā bhuvaḥ api aham
dyauḥ aham kham aham sārkam aham āśā bhuvaḥ api aham
61.
I am consciousness (cit), and I am the conscious entity. This is the truth: I am the ultimate reality (brahman). I am the heavens, I am space, I am the sun, and I am also the directions and the earth.
अहं घटपटाकारो ब्रह्माहमिति सत्यता ।
अहं तृणमहं चोर्वी गुल्मोऽहं काननाद्यहम् ॥ ६२ ॥
अहं तृणमहं चोर्वी गुल्मोऽहं काननाद्यहम् ॥ ६२ ॥
ahaṃ ghaṭapaṭākāro brahmāhamiti satyatā ,
ahaṃ tṛṇamahaṃ corvī gulmo'haṃ kānanādyaham 62
ahaṃ tṛṇamahaṃ corvī gulmo'haṃ kānanādyaham 62
62.
aham ghaṭapaṭākāraḥ brahmā aham iti satyatā aham
tṛṇam aham ca urvī gulmaḥ aham kānanādi aham
tṛṇam aham ca urvī gulmaḥ aham kānanādi aham
62.
aham ghaṭapaṭākāraḥ aham brahmā iti satyatā aham
tṛṇam ca aham urvī aham gulmaḥ aham kānanādi aham
tṛṇam ca aham urvī aham gulmaḥ aham kānanādi aham
62.
I am the form of pots and cloths. This is the truth: I am the ultimate reality (brahman). I am grass, and I am the earth. I am a bush, and I am forests and so forth.
शैलसागरसार्थोऽहं ब्रह्मैकत्वं किल स्थितम् ।
आदानदानसंकोचपूर्विका भूतशक्तयः ॥ ६३ ॥
आदानदानसंकोचपूर्विका भूतशक्तयः ॥ ६३ ॥
śailasāgarasārtho'haṃ brahmaikatvaṃ kila sthitam ,
ādānadānasaṃkocapūrvikā bhūtaśaktayaḥ 63
ādānadānasaṃkocapūrvikā bhūtaśaktayaḥ 63
63.
śailasāgarasārthaḥ aham brahmaikatvam kila
sthitam ādānadānasaṃkocapūrvikāḥ bhūtaśaktayaḥ
sthitam ādānadānasaṃkocapūrvikāḥ bhūtaśaktayaḥ
63.
aham śailasāgarasārthaḥ brahmaikatvam kila
sthitam bhūtaśaktayaḥ ādānadānasaṃkocapūrvikāḥ
sthitam bhūtaśaktayaḥ ādānadānasaṃkocapūrvikāḥ
63.
I am the multitude of mountains and oceans. Indeed, the oneness with the ultimate reality (brahman) is established. The powers of beings (bhūta-śakti) are rooted in (or preceded by) the processes of taking, giving, and contraction.
सर्वमेव चिदात्मास्मि ब्रह्मण्याततरूपधृक् ।
लतागुल्माङ्कुरादीनामहंसंभवनैषिणाम् ॥ ६४ ॥
लतागुल्माङ्कुरादीनामहंसंभवनैषिणाम् ॥ ६४ ॥
sarvameva cidātmāsmi brahmaṇyātatarūpadhṛk ,
latāgulmāṅkurādīnāmahaṃsaṃbhavanaiṣiṇām 64
latāgulmāṅkurādīnāmahaṃsaṃbhavanaiṣiṇām 64
64.
sarvam eva cidātman asmi brahmaṇi ātatarūpadhṛk
latāgulmāṅkurādīnām ahaṃsaṃbhavaeṣiṇām
latāgulmāṅkurādīnām ahaṃsaṃbhavaeṣiṇām
64.
aham eva sarvam cidātman asmi brahmaṇi
ātatarūpadhṛk latāgulmāṅkurādīnām ahaṃsaṃbhavaeṣiṇām
ātatarūpadhṛk latāgulmāṅkurādīnām ahaṃsaṃbhavaeṣiṇām
64.
I am indeed the entire conscious self (ātman), assuming an expansive form within the ultimate reality (brahman). I am also the creepers, bushes, sprouts, and other such entities that desire my manifestation (aham-saṃbhava).
चिदात्मान्तर्गतं शान्तं परं ब्रह्म रसात्मकम् ।
यस्मिन्सर्वं यतः सर्वं यत्सर्वं सर्वतश्च यत् ॥ ६५ ॥
यस्मिन्सर्वं यतः सर्वं यत्सर्वं सर्वतश्च यत् ॥ ६५ ॥
cidātmāntargataṃ śāntaṃ paraṃ brahma rasātmakam ,
yasminsarvaṃ yataḥ sarvaṃ yatsarvaṃ sarvataśca yat 65
yasminsarvaṃ yataḥ sarvaṃ yatsarvaṃ sarvataśca yat 65
65.
cidātmāntargatam śāntam param brahma rasātmakam
yasmin sarvam yataḥ sarvam yat sarvam sarvataḥ ca yat
yasmin sarvam yataḥ sarvam yat sarvam sarvataḥ ca yat
65.
param brahma śāntam cidātmāntargatam rasātmakam
yasmin sarvam yataḥ sarvam yat sarvam ca yat sarvataḥ
yasmin sarvam yataḥ sarvam yat sarvam ca yat sarvataḥ
65.
The supreme Brahman is serene and inherently of the nature of consciousness (ātman) and bliss. It is that in which everything exists, from which everything originates, which is everything, and which is present everywhere.
यो मतः सर्व एकात्मा परं ब्रह्मेति निश्चयः ।
चिदात्मा ब्रह्म सत्सत्यमृतं ज्ञ इति नामभिः ॥ ६६ ॥
चिदात्मा ब्रह्म सत्सत्यमृतं ज्ञ इति नामभिः ॥ ६६ ॥
yo mataḥ sarva ekātmā paraṃ brahmeti niścayaḥ ,
cidātmā brahma satsatyamṛtaṃ jña iti nāmabhiḥ 66
cidātmā brahma satsatyamṛtaṃ jña iti nāmabhiḥ 66
66.
yaḥ mataḥ sarvaḥ ekātmā param brahma iti niścayaḥ
cidātmā brahma sat satyam amṛtam jñaḥ iti nāmabhiḥ
cidātmā brahma sat satyam amṛtam jñaḥ iti nāmabhiḥ
66.
yaḥ sarvaḥ ekātmā param brahma mataḥ iti niścayaḥ
cidātmā brahma sat satyam amṛtam jñaḥ iti nāmabhiḥ
cidātmā brahma sat satyam amṛtam jñaḥ iti nāmabhiḥ
66.
That which is universally acknowledged as the one Self (ātman) and the supreme Brahman - this is the definitive conclusion. It is known by names such as the conscious (ātman), Brahman, existence, truth, immortality, and the knower.
प्रोच्यते सर्वगं तत्त्वं चिन्मात्रं चेत्यवर्जितम् ।
आभासमात्रममलं सर्वभूतात्मबोधकम् ॥ ६७ ॥
आभासमात्रममलं सर्वभूतात्मबोधकम् ॥ ६७ ॥
procyate sarvagaṃ tattvaṃ cinmātraṃ cetyavarjitam ,
ābhāsamātramamalaṃ sarvabhūtātmabodhakam 67
ābhāsamātramamalaṃ sarvabhūtātmabodhakam 67
67.
procyate sarvagam tattvam cinmātram ca iti
avarjitam ābhāsamātram amalam sarvabhūtātmabodhakam
avarjitam ābhāsamātram amalam sarvabhūtātmabodhakam
67.
sarvagam tattvam cinmātram ca iti avarjitam
ābhāsamātram amalam sarvabhūtātmabodhakam procyate
ābhāsamātram amalam sarvabhūtātmabodhakam procyate
67.
This all-pervading reality (tattvam) is declared to be pure consciousness (cit) and devoid of mental activity. It is a spotless, mere manifestation, which awakens the self (ātman) in all beings.
सर्वत्रावस्थितं शान्तं चिद्ब्रह्मेत्यनुभूयते ।
मनोबुद्धीन्द्रियव्रातसमस्तकलनान्वितम् ॥ ६८ ॥
मनोबुद्धीन्द्रियव्रातसमस्तकलनान्वितम् ॥ ६८ ॥
sarvatrāvasthitaṃ śāntaṃ cidbrahmetyanubhūyate ,
manobuddhīndriyavrātasamastakalanānvitam 68
manobuddhīndriyavrātasamastakalanānvitam 68
68.
sarvatra avasthitam śāntam cidbrahma iti anubhūyate
manobuddhīndriyavrātasamastakalanānvitam
manobuddhīndriyavrātasamastakalanānvitam
68.
sarvatra avasthitam śāntam cidbrahma
manobuddhīndriyavrātasamastakalanānvitam iti anubhūyate
manobuddhīndriyavrātasamastakalanānvitam iti anubhūyate
68.
The tranquil, conscious Brahman, which is present everywhere, is experienced as such. It is endowed with all the activities and perceptions of the mind, intellect, and senses.
भेदं त्यक्त्वा स्वमाभासं चिद्ब्रह्माहमनामयम् ।
शब्दादीनामशेषाणां कारणानां जगत्स्थितेः ॥ ६९ ॥
शब्दादीनामशेषाणां कारणानां जगत्स्थितेः ॥ ६९ ॥
bhedaṃ tyaktvā svamābhāsaṃ cidbrahmāhamanāmayam ,
śabdādīnāmaśeṣāṇāṃ kāraṇānāṃ jagatsthiteḥ 69
śabdādīnāmaśeṣāṇāṃ kāraṇānāṃ jagatsthiteḥ 69
69.
bhedam tyaktvā svam ābhāsam cit-brahma aham
anāmayam śabdādīnām aśeṣāṇām kāraṇānām jagatsthiteḥ
anāmayam śabdādīnām aśeṣāṇām kāraṇānām jagatsthiteḥ
69.
aham bhedam svam ābhāsam tyaktvā anāmayam cit-brahma
aśeṣāṇām śabdādīnām jagatsthiteḥ kāraṇānām
aśeṣāṇām śabdādīnām jagatsthiteḥ kāraṇānām
69.
Having abandoned all distinctions and my own (illusory) manifestations, I am the flawless consciousness (cit) and absolute reality (brahman), the cause of all sounds and other sensory objects, and of the world's maintenance.
तत्त्वावकाशकं स्वच्छं चिद्ब्रह्मास्मि न मे क्षयः ।
अनारतगलत्स्वच्छचिद्धारागहनात्मकम् ॥ ७० ॥
अनारतगलत्स्वच्छचिद्धारागहनात्मकम् ॥ ७० ॥
tattvāvakāśakaṃ svacchaṃ cidbrahmāsmi na me kṣayaḥ ,
anāratagalatsvacchaciddhārāgahanātmakam 70
anāratagalatsvacchaciddhārāgahanātmakam 70
70.
tattvāvakaśakam svaccham cit-brahma asmi na me kṣayaḥ
anārata-galat-svaccha-cit-dhārā-gahana-ātmakam
anārata-galat-svaccha-cit-dhārā-gahana-ātmakam
70.
aham tattvāvakaśakam svaccham cit-brahma asmi me kṣayaḥ
na anārata-galat-svaccha-cit-dhārā-gahana-ātmakam
na anārata-galat-svaccha-cit-dhārā-gahana-ātmakam
70.
I am the pure consciousness (cit) and absolute reality (brahman), the revealer of fundamental truths (tattva). For me, there is no destruction (kṣaya). I am of the nature of a profound and dense stream of continuously flowing, pure consciousness.
आलोकः सुमनोमौनं चिद्ब्रह्मास्म्यमृतं परम् ।
अनारतगलद्रूपं नित्यं चानुभवामृतम् ॥ ७१ ॥
अनारतगलद्रूपं नित्यं चानुभवामृतम् ॥ ७१ ॥
ālokaḥ sumanomaunaṃ cidbrahmāsmyamṛtaṃ param ,
anāratagaladrūpaṃ nityaṃ cānubhavāmṛtam 71
anāratagaladrūpaṃ nityaṃ cānubhavāmṛtam 71
71.
ālokaḥ sumanomaunam cit-brahma asmi amṛtam param
anārata-galat-rūpam nityam ca anubhava-amṛtam
anārata-galat-rūpam nityam ca anubhava-amṛtam
71.
aham ālokaḥ sumanomaunam cit-brahma asmi param
amṛtam ca nityam anārata-galat-rūpam anubhava-amṛtam
amṛtam ca nityam anārata-galat-rūpam anubhava-amṛtam
71.
I am light, the tranquil silence of the mind, the consciousness (cit) and absolute reality (brahman). I am the supreme and eternal immortality, which is ever-flowing in its essence (rūpa) and is the nectar of all experience.
अहनिःशेषचक्राणि चिद्ब्रह्माहमलेपकम् ।
सुषुप्तसदृशं शान्तमालोकविमलात्मकम् ॥ ७२ ॥
सुषुप्तसदृशं शान्तमालोकविमलात्मकम् ॥ ७२ ॥
ahaniḥśeṣacakrāṇi cidbrahmāhamalepakam ,
suṣuptasadṛśaṃ śāntamālokavimalātmakam 72
suṣuptasadṛśaṃ śāntamālokavimalātmakam 72
72.
ahaniḥśeṣacakrāṇi cit-brahma aham alepakam
suṣupta-sadṛśam śāntam āloka-vimala-ātmakam
suṣupta-sadṛśam śāntam āloka-vimala-ātmakam
72.
aham ahaniḥśeṣacakrāṇi alepakam cit-brahma
suṣupta-sadṛśam śāntam āloka-vimala-ātmakam
suṣupta-sadṛśam śāntam āloka-vimala-ātmakam
72.
I am the untainted consciousness (cit) and absolute reality (brahman), which encompasses all cycles (cakra) without remainder. I am like deep sleep, peaceful, and of the nature of pure, spotless light.
संभोगोत्तममाभासं चिद्ब्रह्मास्म्यपवासनम् ।
खण्डादिस्वादुसंवित्तिरीषन्मात्रा तु तिष्ठति ॥ ७३ ॥
खण्डादिस्वादुसंवित्तिरीषन्मात्रा तु तिष्ठति ॥ ७३ ॥
saṃbhogottamamābhāsaṃ cidbrahmāsmyapavāsanam ,
khaṇḍādisvādusaṃvittirīṣanmātrā tu tiṣṭhati 73
khaṇḍādisvādusaṃvittirīṣanmātrā tu tiṣṭhati 73
73.
saṃbhoga-uttama-ābhāsam cit-brahma-asmi-apavāsanam
khaṇḍa-ādi-svādu-saṃvittiḥ īṣat-mātrā tu tiṣṭhati
khaṇḍa-ādi-svādu-saṃvittiḥ īṣat-mātrā tu tiṣṭhati
73.
cit-brahma-asmi saṃbhoga-uttama-ābhāsam apavāsanam
tu īṣat-mātrā khaṇḍa-ādi-svādu-saṃvittiḥ tiṣṭhati
tu īṣat-mātrā khaṇḍa-ādi-svādu-saṃvittiḥ tiṣṭhati
73.
When I am the consciousness (brahman), a state which is the cessation of the appearance of supreme enjoyment, yet a very subtle, sweet awareness, like that of sugar-candy and the like, persists.
चित्तादिष्ववबुद्धेषु तद्धि ब्रह्माहमच्युतः ।
कान्तासंसक्तचित्तस्य चन्द्रे समुदिते सति ॥ ७४ ॥
कान्तासंसक्तचित्तस्य चन्द्रे समुदिते सति ॥ ७४ ॥
cittādiṣvavabuddheṣu taddhi brahmāhamacyutaḥ ,
kāntāsaṃsaktacittasya candre samudite sati 74
kāntāsaṃsaktacittasya candre samudite sati 74
74.
citta-ādiṣu avabuddheṣu tat hi brahma aham acyutaḥ
kāntā-saṃsakta-cittasya candre sam-udite sati
kāntā-saṃsakta-cittasya candre sam-udite sati
74.
citta-ādiṣu avabuddheṣu tat hi aham acyutaḥ brahma.
candre sam-udite sati kāntā-saṃsakta-cittasya (iva)
candre sam-udite sati kāntā-saṃsakta-cittasya (iva)
74.
When the mind and its various faculties are fully understood, then indeed I am the imperishable (brahman). This is comparable to the state of a person whose mind is completely engrossed in their beloved, even when the moon has risen.
चन्द्रप्रत्ययसत्त्वात्म चिद्ब्रह्माहमनामयम् ।
भूमिष्ठनरदृष्टीनां लग्नानां खे निशाकरे ॥ ७५ ॥
भूमिष्ठनरदृष्टीनां लग्नानां खे निशाकरे ॥ ७५ ॥
candrapratyayasattvātma cidbrahmāhamanāmayam ,
bhūmiṣṭhanaradṛṣṭīnāṃ lagnānāṃ khe niśākare 75
bhūmiṣṭhanaradṛṣṭīnāṃ lagnānāṃ khe niśākare 75
75.
candra-pratyaya-sattva-ātman cit-brahma aham anāmayam
bhūmi-ṣṭha-nara-dṛṣṭīnām lagnānām khe niśā-kare
bhūmi-ṣṭha-nara-dṛṣṭīnām lagnānām khe niśā-kare
75.
aham anāmayam cit-brahma candra-pratyaya-sattva-ātman
bhūmi-ṣṭha-nara-dṛṣṭīnām khe niśā-kare lagnānām
bhūmi-ṣṭha-nara-dṛṣṭīnām khe niśā-kare lagnānām
75.
I am the pure consciousness (brahman), free from affliction, the very essence (ātman) of the reality perceived as the moon by the gazes of people standing on the ground, fixed upon the moon (niśā-kara) in the sky.
या खस्था ननु चिच्छक्तिस्तच्चिद्ब्रह्मास्ति निर्मलम् ।
सुखदुःखादिकलनाविकलो निर्मलस्तथा ॥ ७६ ॥
सुखदुःखादिकलनाविकलो निर्मलस्तथा ॥ ७६ ॥
yā khasthā nanu cicchaktistaccidbrahmāsti nirmalam ,
sukhaduḥkhādikalanāvikalo nirmalastathā 76
sukhaduḥkhādikalanāvikalo nirmalastathā 76
76.
yā kha-sthā nanu cit-śaktiḥ tat cit-brahma asti
nirmalam sukha-duḥkha-ādi-kalanā-vikalaḥ nirmalaḥ tathā
nirmalam sukha-duḥkha-ādi-kalanā-vikalaḥ nirmalaḥ tathā
76.
nanu yā kha-sthā cit-śaktiḥ,
tat nirmalam cit-brahma asti.
tathā sukha-duḥkha-ādi-kalanā-vikalaḥ nirmalaḥ
tat nirmalam cit-brahma asti.
tathā sukha-duḥkha-ādi-kalanā-vikalaḥ nirmalaḥ
76.
Indeed, that power of consciousness (śakti) which resides in space, that is the pure consciousness (brahman). Such a (liberated) one is devoid of the distinctions of happiness, sorrow, and the like, and is similarly pure.
सत्यानुभवरूपात्म चिद्ब्रह्मात्मास्मि शाश्वतः ।
असंस्तुताध्वगालोके मनस्यन्यत्र संस्थिते ॥ ७७ ॥
असंस्तुताध्वगालोके मनस्यन्यत्र संस्थिते ॥ ७७ ॥
satyānubhavarūpātma cidbrahmātmāsmi śāśvataḥ ,
asaṃstutādhvagāloke manasyanyatra saṃsthite 77
asaṃstutādhvagāloke manasyanyatra saṃsthite 77
77.
satyānubhavarūpātma citbrahmātma asmi śāśvataḥ
asaṃstuta-adhvaga āloke manasi anyatra saṃsthite
asaṃstuta-adhvaga āloke manasi anyatra saṃsthite
77.
satyānubhavarūpātma citbrahmātma śāśvataḥ asmi
manasi anyatra saṃsthite asaṃstuta-adhvaga āloke
manasi anyatra saṃsthite asaṃstuta-adhvaga āloke
77.
I am the eternal (śāśvata) consciousness (cit)-Brahman (brahman)-Self (ātman), whose very nature (rūpa) is the experience (anubhava) of truth (satya). This remains true even when the mind (manas) is preoccupied elsewhere, amidst a world where wanderers remain unacknowledged.
या प्रतीतिरनागस्का तच्चिद्ब्रह्मास्मि सर्वगः ।
भूवार्यनिलबीजानां संबन्धेऽङ्कुरकर्मसु ॥ ७८ ॥
भूवार्यनिलबीजानां संबन्धेऽङ्कुरकर्मसु ॥ ७८ ॥
yā pratītiranāgaskā taccidbrahmāsmi sarvagaḥ ,
bhūvāryanilabījānāṃ saṃbandhe'ṅkurakarmasu 78
bhūvāryanilabījānāṃ saṃbandhe'ṅkurakarmasu 78
78.
yā pratītiḥ anāgaskā tat citbrahmā asmi sarvagaḥ
bhū-vāri-anila-bījānām sambandhe aṅkura-karmasu
bhū-vāri-anila-bījānām sambandhe aṅkura-karmasu
78.
yā anāgaskā pratītiḥ tat sarvagaḥ citbrahmā asmi
bhū-vāri-anila-bījānām sambandhe aṅkura-karmasu
bhū-vāri-anila-bījānām sambandhe aṅkura-karmasu
78.
I am that all-pervading (sarvaga) consciousness (cit)-Brahman (brahman) which is pure, faultless perception (pratīti). I am present in the connection of earth, water, and air with seeds, and in the actions of sprouting.
शक्तिरुद्गमनीयान्तस्तच्चिद्ब्रह्माहमाततम् ।
खर्जूरनिम्बबिम्बानां स्वयमात्मनि तिष्ठताम् ॥ ७९ ॥
खर्जूरनिम्बबिम्बानां स्वयमात्मनि तिष्ठताम् ॥ ७९ ॥
śaktirudgamanīyāntastaccidbrahmāhamātatam ,
kharjūranimbabimbānāṃ svayamātmani tiṣṭhatām 79
kharjūranimbabimbānāṃ svayamātmani tiṣṭhatām 79
79.
śaktiḥ udgamanīya-antaḥ tat citbrahmā aham ātatam
kharjūra-nimba-bimbānām svayam ātmani tiṣṭhatām
kharjūra-nimba-bimbānām svayam ātmani tiṣṭhatām
79.
aham tat ātatam citbrahmā udgamanīya-antaḥ śaktiḥ
kharjūra-nimba-bimbānām svayam ātmani tiṣṭhatām
kharjūra-nimba-bimbānām svayam ātmani tiṣṭhatām
79.
I am that pervasive (ātata) consciousness (cit)-Brahman (brahman), the power (śakti) that can be drawn forth from within, just as it resides inherently in dates, neem fruits, and *bimba* fruits.
या स्वादसत्ता लीनान्तस्तद्ब्रह्म चिदहं समः ।
खेदानन्दविमुक्तान्तः संवित्तिर्मननोदया ॥ ८० ॥
खेदानन्दविमुक्तान्तः संवित्तिर्मननोदया ॥ ८० ॥
yā svādasattā līnāntastadbrahma cidahaṃ samaḥ ,
khedānandavimuktāntaḥ saṃvittirmananodayā 80
khedānandavimuktāntaḥ saṃvittirmananodayā 80
80.
yā svādasattā līna-antaḥ tat brahma cit aham samaḥ
kheda-ānanda-vimukta-antaḥ saṃvittiḥ manana-udayā
kheda-ānanda-vimukta-antaḥ saṃvittiḥ manana-udayā
80.
aham tat brahma cit samaḥ yā svādasattā līna-antaḥ
kheda-ānanda-vimukta-antaḥ manana-udayā saṃvittiḥ
kheda-ānanda-vimukta-antaḥ manana-udayā saṃvittiḥ
80.
I am that Brahman (brahman), that consciousness (cit), which is always balanced (sama), whose inner being (antas) is the inherent essence of taste (svādasattā), free (vimukta) from sorrow (kheda) and joy (ānanda). I am the perception (saṃvitti) that arises from reflection (manana).
लाभालाभविधौ तुल्या चिद्ब्रह्मास्मि निरामयम् ।
यावद्भूम्यर्कमेतावद्दृष्टिसूत्रं यदाततम् ॥ ८१ ॥
यावद्भूम्यर्कमेतावद्दृष्टिसूत्रं यदाततम् ॥ ८१ ॥
lābhālābhavidhau tulyā cidbrahmāsmi nirāmayam ,
yāvadbhūmyarkametāvaddṛṣṭisūtraṃ yadātatam 81
yāvadbhūmyarkametāvaddṛṣṭisūtraṃ yadātatam 81
81.
lābhālābhavidhau tulyā cit brahma asmi nirāmayam
yāvat bhūmyarkam etāvat dṛṣṭisūtram yat ātatam
yāvat bhūmyarkam etāvat dṛṣṭisūtram yat ātatam
81.
cit brahma asmi nirāmayam lābhālābhavidhau tulyā
yat dṛṣṭisūtram yāvat bhūmyarkam etāvat ātatam
yat dṛṣṭisūtram yāvat bhūmyarkam etāvat ātatam
81.
I am the unblemished pure consciousness (cit) which is Brahman (brahman), impartial in the face of gain and loss. I am extended to the extent that a line of sight (dṛṣṭisūtra) stretches across the earth and the sun.
तन्मध्यसदृशं शान्तं निर्मलं चिदहं ततम् ।
जाग्रत्यपि सुषुप्तेऽपि तत्स्वप्नेऽपि तथोदितम् ॥ ८२ ॥
जाग्रत्यपि सुषुप्तेऽपि तत्स्वप्नेऽपि तथोदितम् ॥ ८२ ॥
tanmadhyasadṛśaṃ śāntaṃ nirmalaṃ cidahaṃ tatam ,
jāgratyapi suṣupte'pi tatsvapne'pi tathoditam 82
jāgratyapi suṣupte'pi tatsvapne'pi tathoditam 82
82.
tanmadhyasadṛśam śāntam nirmalam cit aham tatam
jāgrati api suṣupte api tat svapne api tathā uditam
jāgrati api suṣupte api tat svapne api tathā uditam
82.
aham cit tatam śāntam nirmalam tanmadhyasadṛśam
jāgrati api suṣupte api tat svapne api tathā uditam
jāgrati api suṣupte api tat svapne api tathā uditam
82.
I am the all-pervading consciousness (cit), peaceful and pure, residing like the unwavering center. This consciousness (cit) is thus evident even in the waking state, even in deep sleep, and also even in the dream state.
तुर्यं रूपमनाद्यन्तं चिद्ब्रह्माहमनामयम् ।
पुंसां क्षेत्रशतोत्थानामिक्षूणां स्वादुवत्स्थितम् ॥ ८३ ॥
पुंसां क्षेत्रशतोत्थानामिक्षूणां स्वादुवत्स्थितम् ॥ ८३ ॥
turyaṃ rūpamanādyantaṃ cidbrahmāhamanāmayam ,
puṃsāṃ kṣetraśatotthānāmikṣūṇāṃ svāduvatsthitam 83
puṃsāṃ kṣetraśatotthānāmikṣūṇāṃ svāduvatsthitam 83
83.
turyam rūpam anādyantam cit brahma aham anāmayam
puṃsām kṣetraśatotthānām ikṣūṇām svāduvat sthitam
puṃsām kṣetraśatotthānām ikṣūṇām svāduvat sthitam
83.
aham cit brahma anāmayam turyam rūpam anādyantam
puṃsām kṣetraśatotthānām ikṣūṇām svāduvat sthitam
puṃsām kṣetraśatotthānām ikṣūṇām svāduvat sthitam
83.
I am the unblemished pure consciousness (cit) which is Brahman (brahman), the fourth state (turya), without beginning or end. I exist like the inherent sweetness (svādu) in sugarcane that grows in a hundred different fields, just as [I am the essence] in hundreds of beings (puruṣa).
सर्वेषामेकरूपं तच्चिद्ब्रह्मास्मि समः स्थितः ।
सर्वगा प्रकृता स्वच्छरूपा भानोरिव प्रभा ॥ ८४ ॥
सर्वगा प्रकृता स्वच्छरूपा भानोरिव प्रभा ॥ ८४ ॥
sarveṣāmekarūpaṃ taccidbrahmāsmi samaḥ sthitaḥ ,
sarvagā prakṛtā svaccharūpā bhānoriva prabhā 84
sarvagā prakṛtā svaccharūpā bhānoriva prabhā 84
84.
sarveṣām ekarūpam tat cit brahma asmi samaḥ sthitaḥ
sarvagā prakṛtā svaccharūpā bhānoḥ iva prabhā
sarvagā prakṛtā svaccharūpā bhānoḥ iva prabhā
84.
tat cit brahma asmi ekarūpam sarveṣām samaḥ sthitaḥ
prabhā bhānoḥ iva sarvagā prakṛtā svaccharūpā
prabhā bhānoḥ iva sarvagā prakṛtā svaccharūpā
84.
I am that uniform consciousness (cit) which is Brahman (brahman), existing impartially for all. [I am] like the sun's (bhānu) all-pervading, intrinsic, and pure radiance (prabhā).
आलोककारिणी कान्ता चिद्ब्रह्मेदमहं ततम् ।
संभोगानन्दलववदमृतास्वादशक्तिवत् ॥ ८५ ॥
संभोगानन्दलववदमृतास्वादशक्तिवत् ॥ ८५ ॥
ālokakāriṇī kāntā cidbrahmedamahaṃ tatam ,
saṃbhogānandalavavadamṛtāsvādaśaktivat 85
saṃbhogānandalavavadamṛtāsvādaśaktivat 85
85.
ālokakāriṇī kāntā cit brahma idam aham tatam
saṃbhogānandalavavat amṛtāsvādaśaktivat
saṃbhogānandalavavat amṛtāsvādaśaktivat
85.
aham idam tatam cit brahma ālokakāriṇī kāntā
saṃbhogānandalavavat amṛtāsvādaśaktivat (asmi)
saṃbhogānandalavavat amṛtāsvādaśaktivat (asmi)
85.
I am this all-pervading consciousness-Brahman (cit brahman), which is illuminating and delightful, just like a particle of the bliss of union, or like the very power to savor nectar.
स्वानुभूत्यैकमात्रं यच्चिद्ब्रह्मास्मि तदव्ययम् ।
प्रोताङ्गमपि गुप्तास्यं देहे तन्तुर्बिसे यथा ॥ ८६ ॥
प्रोताङ्गमपि गुप्तास्यं देहे तन्तुर्बिसे यथा ॥ ८६ ॥
svānubhūtyaikamātraṃ yaccidbrahmāsmi tadavyayam ,
protāṅgamapi guptāsyaṃ dehe tanturbise yathā 86
protāṅgamapi guptāsyaṃ dehe tanturbise yathā 86
86.
sva-anubhūti-eka-mātram yat cit brahma asmi tat avyayam
prota-aṅgam api gupta-āsyam dehe tantuḥ bise yathā
prota-aṅgam api gupta-āsyam dehe tantuḥ bise yathā
86.
yat sva-anubhūti-eka-mātram tat avyayam cit brahma asmi yathā tantuḥ bise (asti),
(tathā aham) dehe prota-aṅgam api gupta-āsyam (asmi)
(tathā aham) dehe prota-aṅgam api gupta-āsyam (asmi)
86.
I am that imperishable consciousness-Brahman (cit brahman) which is known solely through direct self-experience (svānubhūti). Just as a thread is woven throughout a lotus stalk, with its ends hidden, so too am I completely pervading the body, yet my true nature remains concealed.
chede bhede sphuradrūpaṃ cidbrahmāhamanāmayam ।
ākrāntabhuvanāpyabhramāleva spandaśālinī ।
।
87 ।
।
ākrāntabhuvanāpyabhramāleva spandaśālinī ।
।
87 ।
।
chede bhede sphuradrūpaṃ cidbrahmāhamanāmayam ,
ākrāntabhuvanāpyabhramāleva spandaśālinī 87
ākrāntabhuvanāpyabhramāleva spandaśālinī 87
87.
The Sanskrit text of Yoga Vasistha Verse 6.11.87 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
durlakṣyāṇumayākārā cicchaktirahamātatā ।
anubhūtimayāntasthā snehamātropalakṣitā ।
।
88 ।
।
anubhūtimayāntasthā snehamātropalakṣitā ।
।
88 ।
।
durlakṣyāṇumayākārā cicchaktirahamātatā ,
anubhūtimayāntasthā snehamātropalakṣitā 88
anubhūtimayāntasthā snehamātropalakṣitā 88
88.
The Sanskrit text of Yoga Vasistha Verse 6.11.88 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
kṣīrāddhṛtasya satteva cidahaṃ kṣayavarjitā ।
kaṭakāṅgadakeyūraracanā tadatanmayī ।
।
89 ।
।
kaṭakāṅgadakeyūraracanā tadatanmayī ।
।
89 ।
।
kṣīrāddhṛtasya satteva cidahaṃ kṣayavarjitā ,
kaṭakāṅgadakeyūraracanā tadatanmayī 89
kaṭakāṅgadakeyūraracanā tadatanmayī 89
89.
The Sanskrit text of Yoga Vasistha Verse 6.11.89 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
hemnīva saṃsthitā dehe cidbrahmātmāsmi sarvagaḥ ।
padārthaughasya śailāderbahirantaśca sarvadā ।
।
90 ।
।
padārthaughasya śailāderbahirantaśca sarvadā ।
।
90 ।
।
hemnīva saṃsthitā dehe cidbrahmātmāsmi sarvagaḥ ,
padārthaughasya śailāderbahirantaśca sarvadā 90
padārthaughasya śailāderbahirantaśca sarvadā 90
90.
The Sanskrit text of Yoga Vasistha Verse 6.11.90 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
sattāsāmānyarūpeṇa yā citso'hamalepakaḥ ।
sarvāsāmanubhūtīnāmādarśo yo hyakṛtrimaḥ ।
।
91 ।
।
sarvāsāmanubhūtīnāmādarśo yo hyakṛtrimaḥ ।
।
91 ।
।
sattāsāmānyarūpeṇa yā citso'hamalepakaḥ ,
sarvāsāmanubhūtīnāmādarśo yo hyakṛtrimaḥ 91
sarvāsāmanubhūtīnāmādarśo yo hyakṛtrimaḥ 91
91.
The Sanskrit text of Yoga Vasistha Verse 6.11.91 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
agamyo malalekhānāṃ taccittattvamahaṃ mahat ।
sarvasaṃkalpaphaladaṃ sarvatejaḥprakāśakam ।
।
92 ।
।
sarvasaṃkalpaphaladaṃ sarvatejaḥprakāśakam ।
।
92 ।
।
agamyo malalekhānāṃ taccittattvamahaṃ mahat ,
sarvasaṃkalpaphaladaṃ sarvatejaḥprakāśakam 92
sarvasaṃkalpaphaladaṃ sarvatejaḥprakāśakam 92
92.
The Sanskrit text of Yoga Vasistha Verse 6.11.92 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
idaṃ tvayuktamityantarjñāte sodeti bhāvanā ।
yasmādayuktādvairasyādyayā kila virajyate ।
।
93 ।
।
yasmādayuktādvairasyādyayā kila virajyate ।
।
93 ।
।
idaṃ tvayuktamityantarjñāte sodeti bhāvanā ,
yasmādayuktādvairasyādyayā kila virajyate 93
yasmādayuktādvairasyādyayā kila virajyate 93
93.
The Sanskrit text of Yoga Vasistha Verse 6.11.93 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
anāratakacadrūpaṃ cidātmānamupāsmahe ।
ghaṭe paṭe taṭe kūpe spandamānaṃ sadā tanau ।
।
94 ।
।
ghaṭe paṭe taṭe kūpe spandamānaṃ sadā tanau ।
।
94 ।
।
anāratakacadrūpaṃ cidātmānamupāsmahe ,
ghaṭe paṭe taṭe kūpe spandamānaṃ sadā tanau 94
ghaṭe paṭe taṭe kūpe spandamānaṃ sadā tanau 94
94.
The Sanskrit text of Yoga Vasistha Verse 6.11.94 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
jāgratyapi suṣuptasthaṃ cidātmānamupāsmahe ।
uṣṇamagnau hime śītaṃ mṛṣṭamanne śitaṃ kṣure ।
।
95 ।
।
uṣṇamagnau hime śītaṃ mṛṣṭamanne śitaṃ kṣure ।
।
95 ।
।
jāgratyapi suṣuptasthaṃ cidātmānamupāsmahe ,
uṣṇamagnau hime śītaṃ mṛṣṭamanne śitaṃ kṣure 95
uṣṇamagnau hime śītaṃ mṛṣṭamanne śitaṃ kṣure 95
95.
The Sanskrit text of Yoga Vasistha Verse 6.11.95 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
kṛṣṇaṃ dhvānte sitaṃ candre cidātmānamupāsmahe ।
ālokaṃ bahirantasthaṃ sthitaṃ ca svātmavastuni ।
।
96 ।
।
ālokaṃ bahirantasthaṃ sthitaṃ ca svātmavastuni ।
।
96 ।
।
kṛṣṇaṃ dhvānte sitaṃ candre cidātmānamupāsmahe ,
ālokaṃ bahirantasthaṃ sthitaṃ ca svātmavastuni 96
ālokaṃ bahirantasthaṃ sthitaṃ ca svātmavastuni 96
96.
The Sanskrit text of Yoga Vasistha Verse 6.11.96 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
adūramapi dūrasthaṃ cidātmānamupāsmahe ।
mādhuryādiṣu mādhuryaṃ tīkṣṇādiṣu ca tīkṣṇatām ।
।
97 ।
।
mādhuryādiṣu mādhuryaṃ tīkṣṇādiṣu ca tīkṣṇatām ।
।
97 ।
।
adūramapi dūrasthaṃ cidātmānamupāsmahe ,
mādhuryādiṣu mādhuryaṃ tīkṣṇādiṣu ca tīkṣṇatām 97
mādhuryādiṣu mādhuryaṃ tīkṣṇādiṣu ca tīkṣṇatām 97
97.
The Sanskrit text of Yoga Vasistha Verse 6.11.97 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
gataṃ padārthajāteṣu cidātmānamupāsmahe ।
jāgratsvapnasuṣupteṣu turyāturyātige pade ।
।
98 ।
।
jāgratsvapnasuṣupteṣu turyāturyātige pade ।
।
98 ।
।
gataṃ padārthajāteṣu cidātmānamupāsmahe ,
jāgratsvapnasuṣupteṣu turyāturyātige pade 98
jāgratsvapnasuṣupteṣu turyāturyātige pade 98
98.
The Sanskrit text of Yoga Vasistha Verse 6.11.98 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
samaṃ sadaiva sarvatra cidātmānamupāsmahe ।
praśāntasarvasaṃkalpaṃ vigatākhilakautukam ।
।
99 ।
।
praśāntasarvasaṃkalpaṃ vigatākhilakautukam ।
।
99 ।
।
samaṃ sadaiva sarvatra cidātmānamupāsmahe ,
praśāntasarvasaṃkalpaṃ vigatākhilakautukam 99
praśāntasarvasaṃkalpaṃ vigatākhilakautukam 99
99.
The Sanskrit text of Yoga Vasistha Verse 6.11.99 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
vigatāśeṣasaṃrambhaṃ cidātmānamupāsmahe ।
niṣkautukaṃ nirārambhaṃ nirīhaṃ sarvameva ca ।
।
100 ।
।
niṣkautukaṃ nirārambhaṃ nirīhaṃ sarvameva ca ।
।
100 ।
।
vigatāśeṣasaṃrambhaṃ cidātmānamupāsmahe ,
niṣkautukaṃ nirārambhaṃ nirīhaṃ sarvameva ca 100
niṣkautukaṃ nirārambhaṃ nirīhaṃ sarvameva ca 100
100.
The Sanskrit text of Yoga Vasistha Verse 6.11.100 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
niraṃśaṃ nirahaṃkāraṃ cidātmānamupāsmahe ।
sarvasyāntaḥsthitaṃ sarvamapyapāraikarūpiṇam ।
।
101 ।
।
sarvasyāntaḥsthitaṃ sarvamapyapāraikarūpiṇam ।
।
101 ।
।
niraṃśaṃ nirahaṃkāraṃ cidātmānamupāsmahe ,
sarvasyāntaḥsthitaṃ sarvamapyapāraikarūpiṇam 101
sarvasyāntaḥsthitaṃ sarvamapyapāraikarūpiṇam 101
101.
The Sanskrit text of Yoga Vasistha Verse 6.11.101 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
aparyantacidārambhaṃ cidātmānamupāgataḥ ।
trailokyadehamuktānāṃ tantumunnatamātatam ।
।
102 ।
।
trailokyadehamuktānāṃ tantumunnatamātatam ।
।
102 ।
।
aparyantacidārambhaṃ cidātmānamupāgataḥ ,
trailokyadehamuktānāṃ tantumunnatamātatam 102
trailokyadehamuktānāṃ tantumunnatamātatam 102
102.
The Sanskrit text of Yoga Vasistha Verse 6.11.102 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
pracārasaṃkocakaraṃ cidātmānamupāgataḥ ।
līnamantarbahiḥsvāptānkroḍīkṛtya jagatkhagān ।
।
103 ।
।
līnamantarbahiḥsvāptānkroḍīkṛtya jagatkhagān ।
।
103 ।
।
pracārasaṃkocakaraṃ cidātmānamupāgataḥ ,
līnamantarbahiḥsvāptānkroḍīkṛtya jagatkhagān 103
līnamantarbahiḥsvāptānkroḍīkṛtya jagatkhagān 103
103.
The Sanskrit text of Yoga Vasistha Verse 6.11.103 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
citraṃ bṛhajjālamiva cidātmānamupāgataḥ ।
sarvaṃ yatredamastyeva nāstyeva ca manāgapi ।
।
104 ।
।
sarvaṃ yatredamastyeva nāstyeva ca manāgapi ।
।
104 ।
।
citraṃ bṛhajjālamiva cidātmānamupāgataḥ ,
sarvaṃ yatredamastyeva nāstyeva ca manāgapi 104
sarvaṃ yatredamastyeva nāstyeva ca manāgapi 104
104.
The Sanskrit text of Yoga Vasistha Verse 6.11.104 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
sadasadrūpamekaṃ taṃ cidātmānamupāgataḥ ।
paramapratyayaṃ pūrṇamāspadaṃ sarvasaṃpadām ।
।
105 ।
।
paramapratyayaṃ pūrṇamāspadaṃ sarvasaṃpadām ।
।
105 ।
।
sadasadrūpamekaṃ taṃ cidātmānamupāgataḥ ,
paramapratyayaṃ pūrṇamāspadaṃ sarvasaṃpadām 105
paramapratyayaṃ pūrṇamāspadaṃ sarvasaṃpadām 105
105.
The Sanskrit text of Yoga Vasistha Verse 6.11.105 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
sarvākāravihārasthaṃ cidātmānamupāgataḥ ।
snehādhāramatho'śāntaṃ jaḍavātāhatibhramaiḥ ।
।
106 ।
।
snehādhāramatho'śāntaṃ jaḍavātāhatibhramaiḥ ।
।
106 ।
।
sarvākāravihārasthaṃ cidātmānamupāgataḥ ,
snehādhāramatho'śāntaṃ jaḍavātāhatibhramaiḥ 106
snehādhāramatho'śāntaṃ jaḍavātāhatibhramaiḥ 106
106.
The Sanskrit text of Yoga Vasistha Verse 6.11.106 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
yuktaṃ muktaṃ ca ciddīpaṃ bahirantarupāsmahe ।
hṛtsaraḥpadminīkandaṃ tantuṃ sarvāṅgasundaram ।
।
107 ।
।
hṛtsaraḥpadminīkandaṃ tantuṃ sarvāṅgasundaram ।
।
107 ।
।
yuktaṃ muktaṃ ca ciddīpaṃ bahirantarupāsmahe ,
hṛtsaraḥpadminīkandaṃ tantuṃ sarvāṅgasundaram 107
hṛtsaraḥpadminīkandaṃ tantuṃ sarvāṅgasundaram 107
107.
The Sanskrit text of Yoga Vasistha Verse 6.11.107 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
janatājīvanopāyaṃ cidātmānamupāgataḥ ।
akṣīrārṇavasaṃbhūtamaśaśāṅkamupasthitam ।
।
108 ।
।
akṣīrārṇavasaṃbhūtamaśaśāṅkamupasthitam ।
।
108 ।
।
janatājīvanopāyaṃ cidātmānamupāgataḥ ,
akṣīrārṇavasaṃbhūtamaśaśāṅkamupasthitam 108
akṣīrārṇavasaṃbhūtamaśaśāṅkamupasthitam 108
108.
The Sanskrit text of Yoga Vasistha Verse 6.11.108 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
ahāryamamṛtaṃ satyaṃ cidātmānamupāsmahe ।
śabdarūparasasparśagandhairābhāsamāgatam ।
।
109 ।
।
śabdarūparasasparśagandhairābhāsamāgatam ।
।
109 ।
।
ahāryamamṛtaṃ satyaṃ cidātmānamupāsmahe ,
śabdarūparasasparśagandhairābhāsamāgatam 109
śabdarūparasasparśagandhairābhāsamāgatam 109
109.
The Sanskrit text of Yoga Vasistha Verse 6.11.109 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
taireva rahitaṃ śāntaṃ cidātmānamupāgataḥ ।
ākāśakośaviśadaṃ sarvalokasya rañjanam ।
।
110 ।
।
ākāśakośaviśadaṃ sarvalokasya rañjanam ।
।
110 ।
।
taireva rahitaṃ śāntaṃ cidātmānamupāgataḥ ,
ākāśakośaviśadaṃ sarvalokasya rañjanam 110
ākāśakośaviśadaṃ sarvalokasya rañjanam 110
110.
The Sanskrit text of Yoga Vasistha Verse 6.11.110 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
na rañjanaṃ na cākāśaṃ cidātmānamupāgataḥ ।
mahāmahimnā sahitaṃ rahitaṃ sarvabhūtibhiḥ ।
kartṛtve vāpyakartāraṃ cidātmānamupāgataḥ ।
।
111 ।
।
mahāmahimnā sahitaṃ rahitaṃ sarvabhūtibhiḥ ।
kartṛtve vāpyakartāraṃ cidātmānamupāgataḥ ।
।
111 ।
।
na rañjanaṃ na cākāśaṃ cidātmānamupāgataḥ ,
mahāmahimnā sahitaṃ rahitaṃ sarvabhūtibhiḥ ,
kartṛtve vāpyakartāraṃ cidātmānamupāgataḥ 111
mahāmahimnā sahitaṃ rahitaṃ sarvabhūtibhiḥ ,
kartṛtve vāpyakartāraṃ cidātmānamupāgataḥ 111
111.
The Sanskrit text of Yoga Vasistha Verse 6.11.111 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
akhilamidamahaṃ mamaiva sarvaṃ tvahamapi nāhamathetaracca nāham ।
iti viditavato jagatkṛtaṃ me sthiramathavāstu gatajvaro bhavāmi ।
।
112 ।
।
iti viditavato jagatkṛtaṃ me sthiramathavāstu gatajvaro bhavāmi ।
।
112 ।
।
akhilamidamahaṃ mamaiva sarvaṃ tvahamapi nāhamathetaracca nāham ,
iti viditavato jagatkṛtaṃ me sthiramathavāstu gatajvaro bhavāmi 112
iti viditavato jagatkṛtaṃ me sthiramathavāstu gatajvaro bhavāmi 112
112.
The Sanskrit text of Yoga Vasistha Verse 6.11.112 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
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
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
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) (current book)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11 (current chapter)
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