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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-114

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श्रीवसिष्ठ उवाच ।
परस्माद्ब्रह्मणः पूर्वं मनः प्रथममुत्थितम् ।
मननात्मकमाभोगि तत्स्थमेव स्थितिं गतम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
parasmādbrahmaṇaḥ pūrvaṃ manaḥ prathamamutthitam ,
mananātmakamābhogi tatsthameva sthitiṃ gatam 1
1. śrī vasiṣṭha uvāca parasmat brahmaṇaḥ pūrvam manaḥ prathamam
utthitam mananātmakam ābhogi tatstham eva sthitim gatam
1. śrī vasiṣṭha uvāca pūrvam parasmat brahmaṇaḥ prathamam manaḥ
utthitam mananātmakam ābhogi tatstham eva sthitim gatam
1. Śrī Vasiṣṭha said: Previously, the mind (manas) first arose from the supreme (brahman). This mind, characterized by thinking and all-pervading, attained its state of existence while remaining within that very (brahman).
पुष्पकोश इवामोदो महोर्मिरिव सागरे ।
रश्मिजालमिवादित्ये मनो ब्रह्मणि राघव ॥ २ ॥
puṣpakośa ivāmodo mahormiriva sāgare ,
raśmijālamivāditye mano brahmaṇi rāghava 2
2. puṣpakośaḥ iva āmodaḥ mahormiḥ iva sāgare
raśmijālam iva āditye manaḥ brahmaṇi rāghava
2. rāghava manaḥ brahmaṇi puṣpakośaḥ iva āmodaḥ
sāgare mahormiḥ iva āditye raśmijālam iva
2. O Rāghava, the mind (manas) exists in (brahman) just as fragrance resides in a flower bud, a great wave exists in the ocean, or a network of rays exists in the sun.
तस्यादृश्यात्मतत्त्वस्य विस्मृत्यैव गतं स्थितिम् ।
नान्यस्मादागतं राम जगद्रज्जुभुजङ्गवत् ॥ ३ ॥
tasyādṛśyātmatattvasya vismṛtyaiva gataṃ sthitim ,
nānyasmādāgataṃ rāma jagadrajjubhujaṅgavat 3
3. tasya adṛśyātmatattvasya vismṛtyā eva gatam sthitim
na anyasmāt āgatam rāma jagat rajjubhujangavat
3. rāma jagat tasya adṛśyātmatattvasya vismṛtyā eva
sthitim gatam anyasmāt na āgatam rajjubhujangavat
3. O Rāma, this world (jagat) did not originate from anything else; it merely attained its present state by forgetting the invisible true nature (ātman) of that (brahman), just like a snake (bhujanga) is perceived in a rope (rajju).
आदित्यव्यतिरेकेण यो भावयति राघव ।
रश्मिजालमिदं ह्येतत्तस्यान्यदिव भास्वतः ॥ ४ ॥
ādityavyatirekeṇa yo bhāvayati rāghava ,
raśmijālamidaṃ hyetattasyānyadiva bhāsvataḥ 4
4. ādityavyatirekeṇa yaḥ bhāvayati rāghava
raśmijālam idam hi etat tasya anyat iva bhāsvataḥ
4. rāghava yaḥ ādityavyatirekeṇa idam raśmijālam
bhāvayati hi etat tasya bhāsvataḥ anyat iva
4. O Rāghava, whoever conceives of this network of rays as existing separate from the sun – for that person, it indeed appears as if distinct from the luminous (sun).
कनकव्यतिरेकेण केयूरं येन भावितम् ।
केयूरमेव तत्तस्य न तस्य कनकं हि तत् ॥ ५ ॥
kanakavyatirekeṇa keyūraṃ yena bhāvitam ,
keyūrameva tattasya na tasya kanakaṃ hi tat 5
5. kanakavyatirekeṇa keyūram yena bhāvitam
keyūram eva tat tasya na tasya kanakam hi tat
5. yena kanakavyatirekeṇa keyūram bhāvitam tat
tasya keyūram eva hi tat tasya kanakam na
5. If a person perceives an armlet as existing separately from gold, then for that person, it is merely an armlet; indeed, for them, that is not gold.
आदित्याव्यतिरेकेण रश्मयो येन भाविताः ।
आदित्य एव ते तस्य निर्विकल्पः स उच्यते ॥ ६ ॥
ādityāvyatirekeṇa raśmayo yena bhāvitāḥ ,
āditya eva te tasya nirvikalpaḥ sa ucyate 6
6. ādityāvyatirekeṇa raśmayaḥ yena bhāvitāḥ
ādityaḥ eva te tasya nirvikalpaḥ saḥ ucyate
6. yena ādityāvyatirekeṇa raśmayaḥ bhāvitāḥ te
tasya ādityaḥ eva saḥ nirvikalpaḥ ucyate
6. If a person perceives rays as non-distinct from the sun, then for that person, those [rays] are merely the sun. Such a person is said to be without conceptual distinctions (nirvikalpa).
सलिलव्यतिरेकेण तरङ्गो येन भावितः ।
तरङ्गबुद्धिरेवैका स्थिता तस्य न वारिधीः ॥ ७ ॥
salilavyatirekeṇa taraṅgo yena bhāvitaḥ ,
taraṅgabuddhirevaikā sthitā tasya na vāridhīḥ 7
7. salilavyatirekeṇa taraṅgaḥ yena bhāvitaḥ
taraṅgabuddhiḥ eva ekā sthitā tasya na vāridhiḥ
7. yena salilavyatirekeṇa taraṅgaḥ bhāvitaḥ tasya
ekā taraṅgabuddhiḥ eva sthitā vāridhiḥ na
7. If a person perceives a wave as distinct from water, then for that person, a single perception of a wave alone persists; not the ocean.
सलिलाव्यतिरेकेण तरङ्गो येन भाव्यते ।
अम्बुसामान्यताबुद्धिर्निर्विकल्पः स उच्यते ॥ ८ ॥
salilāvyatirekeṇa taraṅgo yena bhāvyate ,
ambusāmānyatābuddhirnirvikalpaḥ sa ucyate 8
8. salilāvyatirekeṇa taraṅgaḥ yena bhāvyate
ambusāmānyatābuddhiḥ nirvikalpaḥ saḥ ucyate
8. yena salilāvyatirekeṇa taraṅgaḥ bhāvyate
ambusāmānyatābuddhiḥ saḥ nirvikalpaḥ ucyate
8. If a person perceives a wave as non-distinct from water, then for that [person], the understanding of water's commonality [as the underlying substance] [arises]; such a person is said to be without conceptual distinctions (nirvikalpa).
कनकाव्यतिरेकेण केयूरं येन भाव्यते ।
कनकैकमहाबुद्धिर्निर्विकल्पः स उच्यते ॥ ९ ॥
kanakāvyatirekeṇa keyūraṃ yena bhāvyate ,
kanakaikamahābuddhirnirvikalpaḥ sa ucyate 9
9. kanakāvyatirekeṇa keyūram yena bhāvyate
kanakaikamahābuddhiḥ nirvikalpaḥ sa ucyate
9. yena keyūram kanakāvyatirekeṇa bhāvyate sa
kanakaikamahābuddhiḥ nirvikalpaḥ ucyate
9. One by whom an armlet is perceived as non-distinct from gold, and whose supreme intellect (buddhi) is fixed solely on gold, is said to be free from conceptual distinctions (nirvikalpa).
पावकव्यतिरेकेण ज्वालाली येन भाविता ।
तस्याग्निबुद्धिर्गलति ज्वालाधीरेव तिष्ठति ॥ १० ॥
pāvakavyatirekeṇa jvālālī yena bhāvitā ,
tasyāgnibuddhirgalati jvālādhīreva tiṣṭhati 10
10. pāvakavyatirekeṇa jvālālī yena bhāvitā tasya
agnibuddhiḥ galati jvālādhīḥ eva tiṣṭhati
10. yena jvālālī pāvakavyatirekeṇa bhāvitā tasya
agnibuddhiḥ galati jvālādhīḥ eva tiṣṭhati
10. If one perceives a series of flames as distinct from fire, then their notion (buddhi) of fire dissolves, and only the pure understanding of the flames themselves remains.
ज्वालाजालाभ्रलेखेव रञ्जिता सा तथा स्थितिः ।
तामेवास्थां समादत्ते तद्गतान्याकुला मतिः ॥ ११ ॥
jvālājālābhralekheva rañjitā sā tathā sthitiḥ ,
tāmevāsthāṃ samādatte tadgatānyākulā matiḥ 11
11. jvālājālābhralekhā iva rañjitā sā tathā sthitiḥ
tām eva asthām samādatte tadgatānyākulā matiḥ
11. sā jvālājālābhralekhā iva rañjitā sthitiḥ tathā.
tadgatānyākulā matiḥ tām eva asthām samādatte
11. That perception, colored like a streak of cloud filled with a network of flames, exists in that manner. The mind (mati), agitated by other matters related to it, assumes that very state.
पावकाव्यतिरेकेण ज्वालाली येन भाव्यते ।
तस्याग्निबुद्धिरेकास्ति निर्विकल्पः स उच्यते ॥ १२ ॥
pāvakāvyatirekeṇa jvālālī yena bhāvyate ,
tasyāgnibuddhirekāsti nirvikalpaḥ sa ucyate 12
12. pāvakāvyatirekeṇa jvālālī yena bhāvyate tasya
agnibuddhiḥ ekā asti nirvikalpaḥ sa ucyate
12. yena jvālālī pāvakāvyatirekeṇa bhāvyate tasya
agnibuddhiḥ ekā asti sa nirvikalpaḥ ucyate
12. One by whom a series of flames is perceived as non-distinct from fire, possesses a singular understanding (buddhi) of fire, and is therefore called free from conceptual distinctions (nirvikalpa).
यो निर्विकल्पः सुमहान्सोऽसंक्षीणमहामतिः ।
प्राप्तव्यं तेन संप्राप्तं नासौ वस्तुषु मज्जति ॥ १३ ॥
yo nirvikalpaḥ sumahānso'saṃkṣīṇamahāmatiḥ ,
prāptavyaṃ tena saṃprāptaṃ nāsau vastuṣu majjati 13
13. yaḥ nirvikalpaḥ sumahān saḥ asaṃkṣīṇa-mahā-matiḥ
prāptavyam tena samprāptam na asau vastuṣu majjati
13. yaḥ nirvikalpaḥ sumahān asaṃkṣīṇa-mahā-matiḥ saḥ
tena prāptavyam samprāptam asau vastuṣu na majjati
13. He who is free from conceptual thinking, supremely great, and possesses an undiminished, vast intelligence has fully attained what is to be achieved. Such a person is not immersed in worldly objects.
नानातामखिलां त्यक्त्वा शुद्धचिन्मात्रकोटरे ।
संवेद्येन विनिर्मुक्ते संवित्तत्त्वे स्थितो भव ॥ १४ ॥
nānātāmakhilāṃ tyaktvā śuddhacinmātrakoṭare ,
saṃvedyena vinirmukte saṃvittattve sthito bhava 14
14. nānātām akhilām tyaktvā śuddha-cit-mātra-koṭare
saṃvedyena vinirmukte saṃvid-tattve sthitaḥ bhava
14. akhilām nānātām tyaktvā saṃvedyena vinirmukte
śuddha-cit-mātra-koṭare saṃvid-tattve sthitaḥ bhava
14. Abandoning all manifoldness, be established in the fundamental nature of consciousness (saṃvit-tattva), which is liberated from all that is knowable, within the core of pure consciousness alone.
स्वयमेवात्मनैवात्मा शक्तिं संकल्पनामिकाम् ।
यदा करोति स्फुरता स्पन्दशक्तिमिवानिलः ॥ १५ ॥
svayamevātmanaivātmā śaktiṃ saṃkalpanāmikām ,
yadā karoti sphuratā spandaśaktimivānilaḥ 15
15. svayam eva ātmanā eva ātmā śaktim saṅkalpa-nāmikām
yadā karoti sphuratā spanda-śaktim iva anilaḥ
15. yadā ātmā svayam eva ātmanā eva sphuratā saṅkalpa-nāmikām śaktim karoti,
tadā anilaḥ spanda-śaktim iva (karoti)
15. When the Self (ātman) itself, by its own inherent nature, pulsating, creates the power (śakti) known as saṅkalpa (ideation), it is like the wind creating the power of vibration.
तदा पृथगिवाभासं संकल्पकलनामयम् ।
मनो भवति विश्वात्मा भावयन्स्वाकृतिं स्वयम् ॥ १६ ॥
tadā pṛthagivābhāsaṃ saṃkalpakalanāmayam ,
mano bhavati viśvātmā bhāvayansvākṛtiṃ svayam 16
16. tadā pṛthak iva ābhāsam saṅkalpa-kalana-mayam
manaḥ bhavati viśva-ātmā bhāvayan sva-ākṛtim svayam
16. tadā manaḥ saṅkalpa-kalana-mayam pṛthak iva ābhāsam
viśva-ātmā svayam sva-ākṛtim bhāvayan bhavati
16. Then, the mind (manas) becomes the universal Self (ātman), appearing as if distinct, composed of ideations and mental constructions, while manifesting its own form by itself.
तत्संकल्पात्मकं चेतो यथेदमखिलं जगत् ।
संकल्पयति संकल्पैस्तथैव भवति क्षणात् ॥ १७ ॥
tatsaṃkalpātmakaṃ ceto yathedamakhilaṃ jagat ,
saṃkalpayati saṃkalpaistathaiva bhavati kṣaṇāt 17
17. tatsaṅkalpātmakam cetaḥ yathā idam akhilam jagat
saṅkalpayati saṅkalpaiḥ tathā eva bhavati kṣaṇāt
17. tatsaṅkalpātmakam cetaḥ yathā idam akhilam jagat
saṅkalpaiḥ saṅkalpayati tathā eva kṣaṇāt bhavati
17. The mind, being of the nature of resolve (saṅkalpa), just as it conceptualizes this entire world through its intentions, so too does this world instantly manifest exactly in that way.
कीटत्वमब्जजत्वं च मेरुत्वं मरुतां तथा ।
मनो जीवमहंकारबुद्धिचित्तादिनामकम् ॥ १८ ॥
kīṭatvamabjajatvaṃ ca merutvaṃ marutāṃ tathā ,
mano jīvamahaṃkārabuddhicittādināmakam 18
18. kīṭatvam abjajatvam ca merutvam marutām tathā
manaḥ jīvam ahaṅkārabuddhicittādināmakam
18. manaḥ jīvam ahaṅkārabuddhicittādināmakam
kīṭatvam ca abjajatvam tathā merutvam marutām
18. The mind is named individual soul, ego, intellect, consciousness, and so forth; it takes on forms like the state of being an insect, the state of being Brahmā (abjaja), the state of being Mount Meru, and that of the winds.
संकल्पतो द्वितैकत्वमेत्य चेतो जगत्स्थितिम् ।
तनोति तस्यां तदनु नानातां गच्छति स्वयम् ॥ १९ ॥
saṃkalpato dvitaikatvametya ceto jagatsthitim ,
tanoti tasyāṃ tadanu nānātāṃ gacchati svayam 19
19. saṅkalpataḥ dvitaikatvam etya cetaḥ jagatsthitim
tanoti tasyām tadanu nānātām gacchati svayam
19. saṅkalpataḥ cetaḥ dvitaikatvam etya jagatsthitim
tanoti tadanu tasyām nānātām svayam gacchati
19. Through resolve (saṅkalpa), the mind, having attained both duality and oneness, establishes the existence of the world. Then, within that existence, it spontaneously achieves diversity.
संकल्पमयमेवेदं जगदाभोगि दृश्यते ।
न सत्यं न च मिथ्यैव स्वप्नजालमिवोत्थितम् ॥ २० ॥
saṃkalpamayamevedaṃ jagadābhogi dṛśyate ,
na satyaṃ na ca mithyaiva svapnajālamivotthitam 20
20. saṅkalpamayam eva idam jagat ābhogi dṛśyate na
satyam na ca mithyā eva svapnajālam iva utthitam
20. idam jagat saṅkalpamayam eva ābhogi dṛśyate na
satyam na ca mithyā eva svapnajālam iva utthitam
20. This world, seen as expansive and composed solely of resolve (saṅkalpa), is neither truly real nor entirely false; it manifests as if it were a network of dreams.
जन्तोर्यथा मनोराज्यं विविधारम्भभासुरम् ।
ब्राह्मं तथेदं विततं मनोराज्यं विराजते ॥ २१ ॥
jantoryathā manorājyaṃ vividhārambhabhāsuram ,
brāhmaṃ tathedaṃ vitataṃ manorājyaṃ virājate 21
21. jantoḥ yathā manorājyam vividhārambhābhāsuram
brāhmam tathā idam vitatam manorājyam virājate
21. yathā jantoḥ vividhārambhābhāsuram manorājyam,
tathā idam brāhmam vitatam manorājyam virājate.
21. Just as a living being's mental projection (manorājyam) shines brilliantly with diverse undertakings, so too does this vast mental projection, which pertains to the ultimate reality (brahman), manifest itself.
यथाभूतार्थभावित्वात्तदेतत्प्रविलीयते ।
परमार्थेन दृष्टं चेत्तदिदं नैव किंचन ॥ २२ ॥
yathābhūtārthabhāvitvāttadetatpravilīyate ,
paramārthena dṛṣṭaṃ cettadidaṃ naiva kiṃcana 22
22. yathābhūtārthabhāvitvāt tat etat pravilīyate
paramārthena dṛṣṭam cet tat idam na eva kiṃcana
22. yathābhūtārthabhāvitvāt tat etat pravilīyate.
cet paramārthena dṛṣṭam,
tat idam na eva kiṃcana.
22. Because it is conceived from the nature of existing things, this (projection) dissolves. If it is perceived by means of the ultimate reality (paramārtha), then this very thing is certainly nothing at all.
दृश्यं त्वपरमार्थेन प्रयाति शतशाखताम् ।
जलमूर्मितरङ्गादिकलनार्हं परिस्फुरन् ॥ २३ ॥
dṛśyaṃ tvaparamārthena prayāti śataśākhatām ,
jalamūrmitaraṅgādikalanārhaṃ parisphuran 23
23. dṛśyam tu aparamārthena prayāti śataśākhatām
jalam ūrmi-taraṅga-ādi-kalana-arham parisphuran
23. tu aparamārthena dṛśyam śataśākhatām prayāti.
jalam ūrmi-taraṅga-ādi-kalana-arham parisphuran (asti).
23. But the visible (dṛśyam), when viewed from the perspective of non-ultimate reality (aparamārtha), expands into a hundred branches. It is like water, which glistens and is prone to forming waves, ripples, and other movements.
यथाम्बुधिर्वपुर्धत्ते स्वभावेन तथा चितः ।
कुर्वन्कर्मसहस्राणि ह्यणुचित्स्पन्दनादृते ॥ २४ ॥
yathāmbudhirvapurdhatte svabhāvena tathā citaḥ ,
kurvankarmasahasrāṇi hyaṇucitspandanādṛte 24
24. yathā ambudhiḥ vapuḥ dhatte svabhāvena tathā citaḥ
kurvan karma-sahasrāṇi hi aṇu-cit-spandanāt ṛte
24. yathā ambudhiḥ svabhāvena vapuḥ dhatte,
tathā citaḥ hi aṇu-cit-spandanāt ṛte karma-sahasrāṇi kurvan (tiṣṭhati).
24. Just as the ocean naturally assumes various forms by its intrinsic nature (svabhāva), so too does consciousness (cit) perform thousands of actions, yet it does so without any atomic vibration of consciousness.
नापूर्वं कुरुते किंचित्किंचिद्भेदमतस्त्यजन् ।
गच्छन्श्रृण्वन्स्पृशन्जिघ्रन्वदन्व्यवहरन्स्वपन् ॥ २५ ॥
nāpūrvaṃ kurute kiṃcitkiṃcidbhedamatastyajan ,
gacchanśrṛṇvanspṛśanjighranvadanvyavaharansvapan 25
25. na apūrvam kurute kiṃcit kiṃcit bhedam ataḥ tyajan
gacchan śṛṇvan spṛśan jighran vadan vyavaharan svapan
25. gacchan śṛṇvan spṛśan jighran vadan vyavaharan svapan kiṃcit na apūrvam kurute,
ataḥ kiṃcit bhedam tyajan
25. Neither creating anything unprecedented nor abandoning any distinction, (the wise person acts) while going, hearing, touching, smelling, speaking, engaging in activities, or sleeping.
नापूर्वं विद्यते किंचित्सत्यमित्येव भावयन् ।
यद्यत्करोषि तद्विद्धि चिन्मात्रममलं ततम् ॥ २६ ॥
nāpūrvaṃ vidyate kiṃcitsatyamityeva bhāvayan ,
yadyatkaroṣi tadviddhi cinmātramamalaṃ tatam 26
26. na apūrvam vidyate kiṃcit satyam iti eva bhāvayan
yat yat karoṣi tat viddhi cinmātram amalam tatam
26. yat yat karoṣi,
tat viddhi (idam) cinmātram amalam tatam,
(evam) bhāvayan (yat) kiṃcit na apūrvam vidyate iti eva satyam
26. Realizing that nothing unprecedented exists, but only truth (satyam) itself, know that whatever you do is merely pure consciousness, immaculate and all-pervading.
ब्रह्म प्रबृंहिताकारं तस्मादन्यन्न विद्यते ।
पदार्थजाते सर्वस्मिन्संवित्सारमये स्थिते ॥ २७ ॥
brahma prabṛṃhitākāraṃ tasmādanyanna vidyate ,
padārthajāte sarvasminsaṃvitsāramaye sthite 27
27. brahma prabṛṃhitākāram tasmāt anyat na vidyate
padārthajāte sarvasmin saṃvitsāramaye sthite
27. brahma prabṛṃhitākāram; tasmāt anyat na vidyate.
sarvasmin padārthajāte saṃvitsāramaye sthite (sati).
27. The ultimate reality (brahman) has an ever-expanding nature. Nothing else exists apart from it, because all categories of objects are contained within and composed of the essence of consciousness (saṃvit).
संविदेवेदमखिलं जगन्नान्यास्ति कल्पना ।
संवित्स्फुरणमात्रेऽस्मिञ्जगज्जालकनामनि ॥ २८ ॥
saṃvidevedamakhilaṃ jagannānyāsti kalpanā ,
saṃvitsphuraṇamātre'smiñjagajjālakanāmani 28
28. saṃvit eva idam akhilam jagat na anyā asti kalpanā
saṃvitsphuraṇamātre asmin jagajjālakanāmani
28. idam akhilam jagat saṃvit eva; anyā kalpanā na asti.
asmin saṃvitsphuraṇamātre jagajjālakanāmani (idam asti).
28. This entire world is consciousness (saṃvit) alone; there is no other mental construct. All this exists in this mere manifestation of consciousness, which is named the 'network of worlds'.
इदमन्यदिदं चान्यदिति मिथ्याग्रहः कुतः ।
संभवादखिलाकारेष्वेकस्या एव संविदः ।
संवेद्यमपि नास्त्येव बन्धमोक्षावतः कथम् ॥ २९ ॥
idamanyadidaṃ cānyaditi mithyāgrahaḥ kutaḥ ,
saṃbhavādakhilākāreṣvekasyā eva saṃvidaḥ ,
saṃvedyamapi nāstyeva bandhamokṣāvataḥ katham 29
29. idam anyat idam ca anyat iti mithyāgrahaḥ
kutaḥ saṃbhavāt akhila-ākāreṣu
ekasyāḥ eva saṃvidaḥ saṃvedyam api
na asti eva bandha-mokṣau ataḥ katham
29. akhila-ākāreṣu ekasyāḥ eva saṃvidaḥ saṃbhavāt,
idam anyat,
idam ca anyat iti kutaḥ mithyāgrahaḥ? saṃvedyam api na asti eva.
ataḥ bandha-mokṣau katham?
29. From where does this false insistence arise, saying, 'This is different, and that is different,' when one single consciousness (saṃvid) is present in all forms? When even the knowable does not truly exist, how then can there be bondage and liberation (mokṣa)?
मोक्षोऽयमेष खलु बन्ध इति प्रसह्य चिन्तां निरस्य सकलां विफलाभिमानाम् ।
मौनी वशी विगतमानमदो महात्मा कुर्वन्स्वकार्यमनहंकृतिरेव तिष्ठ ॥ ३० ॥
mokṣo'yameṣa khalu bandha iti prasahya cintāṃ nirasya sakalāṃ viphalābhimānām ,
maunī vaśī vigatamānamado mahātmā kurvansvakāryamanahaṃkṛtireva tiṣṭha 30
30. mokṣaḥ ayam eṣaḥ khalu bandhaḥ iti prasahya
cintām nirasya sakalām viphala-abhimānām
maunī vaśī vigata-māna-madaḥ mahā-ātmā
kurvan sva-kāryam an-ahaṅkṛtiḥ eva tiṣṭha
30. ayam mokṣaḥ,
eṣaḥ khalu bandhaḥ iti sakalām viphalābhimānām cintām prasahya nirasya,
maunī,
vaśī,
vigatamānamadaḥ,
mahātmā (bhavan),
svakāryam kurvan,
anahaṅkṛtiḥ eva tiṣṭha.
30. Forcibly discard all thoughts such as, 'This is liberation (mokṣa),' or 'This is indeed bondage,' along with all futile ego (ahaṅkāra) and pride. Being silent, self-controlled, free from pride and arrogance, O great soul (mahātmā), perform your own duty without ego (ahaṅkāra), and simply remain in that state.

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

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 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 (current chapter) 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