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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-34

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ईश्वर उवाच ।
इत्थं स्थितमिदं विश्वं सदसद्देवरूपि च ।
द्वैतैक्यपदनिर्मुक्तं युक्तं द्वैतैक्यमप्यतः ॥ १ ॥
īśvara uvāca ,
itthaṃ sthitamidaṃ viśvaṃ sadasaddevarūpi ca ,
dvaitaikyapadanirmuktaṃ yuktaṃ dvaitaikyamapyataḥ 1
1. īśvara uvāca ittham sthitam idam viśvam sat-asat deva-rūpi
ca dvaita-aikya-pada-nirmuktam yuktam dvaita-aikyam api ataḥ
1. īśvara uvāca ittham sthitam idam viśvam sat-asat ca deva-rūpi
dvaita-aikya-pada-nirmuktam ataḥ api dvaita-aikyam yuktam
1. The Lord said: 'This universe (viśvam), thus established, is both existent and non-existent, and possesses a divine form. It is liberated from the categories of duality and non-duality, yet precisely for this reason, it is also connected to duality and non-duality.'
चितेः कलङ्कवैरूप्यमिति संसारतां गतम् ।
अकलङ्कमसंसारि तच्चाभिन्नाद्वयात्मकम् ॥ २ ॥
citeḥ kalaṅkavairūpyamiti saṃsāratāṃ gatam ,
akalaṅkamasaṃsāri taccābhinnādvayātmakam 2
2. citeḥ kalaṅkavairūpyam iti saṃsāratām gatam
akalaṅkam asaṃsāri tat ca abhinnādvyātmakam
2. citeḥ kalaṅkavairūpyam iti saṃsāratām gatam
ca tat akalaṅkam asaṃsāri abhinnādvyātmakam
2. The imperfection or distortion of consciousness (citi) leads it to experience worldly existence (saṃsāra). However, that very consciousness is inherently undefiled and beyond the cycle of rebirth (saṃsāra), being by nature non-dual and undifferentiated.
इयमस्मीति संप्राप्तकलङ्का चिन्निबध्यते ।
एतामेव कलां बुद्ध्वा स्वकाभिन्नां विमुच्यते ॥ ३ ॥
iyamasmīti saṃprāptakalaṅkā cinnibadhyate ,
etāmeva kalāṃ buddhvā svakābhinnāṃ vimucyate 3
3. iyam asmi iti saṃprāptakalaṅkā cit nibadhyate
etām eva kalām buddhvā svakābhinnām vimucyate
3. iyam asmi iti cit saṃprāptakalaṅkā nibadhyate
eva etām kalām svakābhinnām buddhvā vimucyate
3. When consciousness (cit) identifies with the thought "I am this," it acquires defilement and becomes bound. However, by realizing this very aspect (kalā) of itself as non-different from its true self, one achieves liberation (mokṣa).
चिदर्थाकारताभावाद्द्वित्वात्सत्त्वं समुज्झति ।
सुखादिमिलितां धत्ते न सत्यां सदिति क्षणात् ॥ ४ ॥
cidarthākāratābhāvāddvitvātsattvaṃ samujjhati ,
sukhādimilitāṃ dhatte na satyāṃ saditi kṣaṇāt 4
4. cit arthākāratābhāvāt dvitvāt sattvam samujjhati
sukhādimilitām dhatte na satyām sat iti kṣaṇāt
4. cit arthākāratābhāvāt dvitvāt sattvam samujjhati
na satyām sukhādimilitām dhatte kṣaṇāt sat iti
4. Consciousness (cit), due to its nature not being an object (arthākāratābhāvāt) and due to duality (dvitvāt), abandons its intrinsic reality (sattva). It instantly adopts (a state) mixed with pleasure and other sensations, though it is not truly real, proclaiming "this is real (sat)."
शुद्धा निरंशा सत्या वाऽसत्या वेत्येवमादिभिः ।
विमुक्ता नामशब्दार्थैः सर्वैः सर्वात्मिकापि खम् ॥ ५ ॥
śuddhā niraṃśā satyā vā'satyā vetyevamādibhiḥ ,
vimuktā nāmaśabdārthaiḥ sarvaiḥ sarvātmikāpi kham 5
5. śuddhā niraṃśā satyā vā asatyā vā iti evam ādibhiḥ
vimuktā nāmaśabdārthaiḥ sarvaiḥ sarvātmikā api kham
5. śuddhā niraṃśā sarvātmikā api kham satyā vā asatyā
vā iti evam ādibhiḥ sarvaiḥ nāmaśabdārthaiḥ vimuktā
5. Consciousness (cit) is pure, partless, and transcends descriptions such as "real" or "unreal." It is liberated (mokṣa) from all such limitations of names and words, and indeed, it is all-pervading, like space (kham).
सर्वं निरुपमं शान्तं मनसैतत्त्रिमार्गगम् ।
ब्रह्मेदं बृंहितं ब्रह्म शक्त्याऽऽकाशविकासया ॥ ६ ॥
sarvaṃ nirupamaṃ śāntaṃ manasaitattrimārgagam ,
brahmedaṃ bṛṃhitaṃ brahma śaktyā''kāśavikāsayā 6
6. sarvam nirupamam śāntam manasā etat trimārgagam
brahma idam bṛṃhitam brahma śaktyā ākāśavikāśayā
6. sarvam nirupamam śāntam etat manasā trimārgagam
idam brahma ākāśavikāśayā śaktyā bṛṃhitam brahma
6. Everything is incomparable and tranquil. This (universe), which traverses three paths by means of the mind, is this expanded Brahman (brahman), manifested by the power (śakti) that develops space.
मनसा मनसि च्छिन्ने स्वेन्द्रियावयवात्मनि ।
सत्यालोकाज्जगज्जाले प्रच्छन्ने विलयं गते ॥ ७ ॥
manasā manasi cchinne svendriyāvayavātmani ,
satyālokājjagajjāle pracchanne vilayaṃ gate 7
7. manasā manasi chinne sva-indriya-avayava-ātmani
satyālokāt jagat-jāle pracchanne vilayam gate
7. manasi sva-indriya-avayava-ātmani manasā chinne
jagat-jāle satyālokāt pracchanne vilayam gate
7. When the mind, whose essence is its connection to the sense organs, is severed by the higher mind; and when the network of worlds, previously concealed from the realm of truth, has gone to dissolution.
छिद्यते शीर्णसंसारकलना कल्पनात्मिका ।
भृष्टबीजोपमा सत्ता जीवस्य इतिनामिका ॥ ८ ॥
chidyate śīrṇasaṃsārakalanā kalpanātmikā ,
bhṛṣṭabījopamā sattā jīvasya itināmikā 8
8. chidyate śīrṇa-saṃsāra-kalanā kalpanā-ātmikā
bhṛṣṭa-bīja-upamā sattā jīvasya iti-nāmikā
8. kalpanā-ātmikā śīrṇa-saṃsāra-kalanā chidyate
jīvasya iti-nāmikā sattā bhṛṣṭa-bīja-upamā
8. The withered, imaginary conception of the cycle of rebirth (saṃsāra) is severed. The existence (sattā) of the individual soul (jīva), which is thus designated, becomes like a roasted seed (bhṛṣṭabīja).
पश्यन्ती नाम कलितोत्सृजन्ती चेत्यचर्वणाम् ।
मनोमोहाभ्रनिर्मुक्ता शरदाकाशकोशवत् ॥ ९ ॥
paśyantī nāma kalitotsṛjantī cetyacarvaṇām ,
manomohābhranirmuktā śaradākāśakośavat 9
9. paśyantī nāma kalita-utsṛjantī ca iti-acya-carvaṇām
manaḥ-moha-abhra-nirmuktā śarad-ākāśa-kośa-vat
9. nāma paśyantī iti-acya-carvaṇām kalita-utsṛjantī
ca manaḥ-moha-abhra-nirmuktā śarad-ākāśa-kośa-vat
9. The consciousness known as paśyantī, having truly grasped and then relinquished even unwavering conceptualization, becomes liberated from the cloud of mental delusion, much like the expanse of the autumn sky.
शुद्धा चिद्भावमात्रस्था चेत्यचिच्चापलं गता ।
समस्तसामान्यवती भवतीर्णभवार्णवा ॥ १० ॥
śuddhā cidbhāvamātrasthā cetyaciccāpalaṃ gatā ,
samastasāmānyavatī bhavatīrṇabhavārṇavā 10
10. śuddhā cit bhāvamātrasthā cetyacitcāpalam
gatā samastasamānyavatī bhavatīrṇabhavārṇavā
10. sā śuddhā cit bhāvamātrasthā cetyacitcāpalam gatā
samastasamānyavatī bhavatīrṇabhavārṇavā asti
10. She is pure consciousness (cit), abiding solely in her essential nature. She has transcended the mental agitation related to both conscious objects and non-conscious matter. She is endowed with all universal attributes and has successfully crossed the ocean of worldly existence (saṃsāra).
अपुनर्भवसौषुप्तपदपाण्डित्यपीवरी ।
परमासाद्य विश्रान्ता विश्रान्ता वितते पदे ॥ ११ ॥
apunarbhavasauṣuptapadapāṇḍityapīvarī ,
paramāsādya viśrāntā viśrāntā vitate pade 11
11. apunarbhavasauṣuptapadapāṇḍityapīvarī
param āsādya viśrāntā viśrāntā vitate pade
11. sā apunarbhavasauṣuptapadapāṇḍityapīvarī param
āsādya viśrāntā vitate pade ca viśrāntā asti
11. She is perfected through mastery of the state of dreamless sleep (sauṣupta), which is characterized by liberation (apunarbhava) from further worldly existence. Having attained the supreme reality, she finds complete rest, truly resting in that expansive state.
एतत्ते मनसि क्षीणे प्रथमं कथितं पदम् ।
द्वितीयं श्रृणु विप्रेन्द्र शक्तेरस्याः सुपावनम् ॥ १२ ॥
etatte manasi kṣīṇe prathamaṃ kathitaṃ padam ,
dvitīyaṃ śrṛṇu viprendra śakterasyāḥ supāvanam 12
12. etat te manasi kṣīṇe prathamam kathitam padam
dvitīyam śṛṇu viprendra śakteḥ asyāḥ supāvanam
12. etat prathamam padam te manasi kṣīṇe kathitam.
viprendra,
dvitīyam asyāḥ śakteḥ supāvanam śṛṇu.
12. This first state has been described to you, which is attained when the mind (manas) has dwindled. Now, O chief of Brahmins (viprendra), listen to the second, highly purifying state of this divine power (śakti).
एषैव मनसोन्मुक्ता चिच्छक्तिः शान्तिशालिनी ।
सर्वज्योतिस्तमोमुक्ता वितताकाशसुन्दरी ॥ १३ ॥
eṣaiva manasonmuktā cicchaktiḥ śāntiśālinī ,
sarvajyotistamomuktā vitatākāśasundarī 13
13. eṣā eva manasā unmuktā citśaktiḥ śāntiśālinī
sarvajyotis tamomuktā vitatākāśasundarī
13. eṣā eva manasā unmuktā citśaktiḥ śāntiśālinī
sarvajyotis tamomuktā vitatākāśasundarī asti
13. This very power of consciousness (citśakti), once liberated from the mind (manas), becomes endowed with peace. It is the light of all, completely free from darkness, and as beautiful as the vast expanse of the sky.
घनसौषुप्तलेखावच्छिलान्तःसन्निवेशवत् ।
सैन्धवान्तस्थरसवद्वातान्तःस्पन्दशक्तिवत् ॥ १४ ॥
ghanasauṣuptalekhāvacchilāntaḥsanniveśavat ,
saindhavāntastharasavadvātāntaḥspandaśaktivat 14
14. ghanasauṣuptalekhāvat chilaantaḥsanniveśavat
saindhavaantatharasavat vātaantaḥspandaśaktivat
14. It is like the state of profound deep sleep, like the subtle internal arrangement within a rock, like the inherent essence within rock salt, and like the pulsating energy (śakti) within the vital breath (vāta).
कालेनायाति तत्रैव परां परिणतिं यदा ।
शून्यशक्तिरिवाकाशे परमाकाशगा तदा ॥ १५ ॥
kālenāyāti tatraiva parāṃ pariṇatiṃ yadā ,
śūnyaśaktirivākāśe paramākāśagā tadā 15
15. kālena āyāti tatra eva parām pariṇatiṃ yadā
śūnyaśaktiḥ iva ākāśe paramākāśagā tadā
15. yadā kālena tatra eva parām pariṇatiṃ āyāti
tadā śūnyaśaktiḥ iva ākāśe paramākāśagā
15. When, in the course of time, it attains its supreme culmination, then it is like the power of void (śūnyaśakti) in space (ākāśa), reaching the supreme space (paramākāśa).
चेत्यांशोन्मुखतां नूनं त्यजत्यम्ब्विव चापलम् ।
वातलेखेव चलनं पुष्पलेखेव सौरभम् ॥ १६ ॥
cetyāṃśonmukhatāṃ nūnaṃ tyajatyambviva cāpalam ,
vātalekheva calanaṃ puṣpalekheva saurabham 16
16. cetyāṃśonmukhatām nūnam tyajati ambu iva cāpalam
vātalekhā iva calanam puṣpalekhā iva saurabham
16. nūnam cetyāṃśonmukhatām tyajati ambu iva cāpalam
vātalekhā iva calanam puṣpalekhā iva saurabham
16. Certainly, it abandons the tendency to be directed towards objects of consciousness, just as water abandons its unsteadiness, as a trace of wind abandons its movement, and as a trace of a flower abandons its fragrance.
कालताकाशते त्यक्त्वा सकले सकलाकला ।
न जडा नाजडा स्फारा धत्ते सत्तामनामिकाम् ॥ १७ ॥
kālatākāśate tyaktvā sakale sakalākalā ,
na jaḍā nājaḍā sphārā dhatte sattāmanāmikām 17
17. kālatākāśate tyaktvā sakale sakalākalā na
jaḍā na ajaḍā sphārā dhatte sattām anāmikām
17. tyaktvā sakale sakalākalā kālatākāśate na
jaḍā na ajaḍā sphārā anāmikām sattām dhatte
17. Having completely abandoned [all limited distinctions], the reality that is both complete and incomplete (sakalākalā) manifests as time and space. It is neither inert nor non-inert, but expansive, and holds the nameless existence (sattā).
दिक्कालाद्यनवच्छिन्नमहासत्तापदं गताम् ।
तुर्यतुर्यांशकलितामकलङ्कामनामयाम् ॥ १८ ॥
dikkālādyanavacchinnamahāsattāpadaṃ gatām ,
turyaturyāṃśakalitāmakalaṅkāmanāmayām 18
18. dikkālādyanavacchinnamahāsattāpadam gatām
turyaturyāṃśakalitām akalaṅkām anāmayām
18. dikkālādyanavacchinnamahāsattāpadam gatām
turyaturyāṃśakalitām akalaṅkām anāmayām
18. It has attained the state of supreme existence (mahāsattā), undivided by space, time, and other such limitations. It is characterized by the fourth part of the transcendent fourth state, is stainless, and free from all affliction.
कांचिदेव विशालाक्ष साक्षिवत्समवस्थिताम् ।
सर्वतः सर्वदा सर्वप्रकाशस्वादुतत्पराम् ॥ १९ ॥
kāṃcideva viśālākṣa sākṣivatsamavasthitām ,
sarvataḥ sarvadā sarvaprakāśasvādutatparām 19
19. kāṃcit eva viśālākṣa sākṣivat samavasthitām
sarvataḥ sarvadā sarvaprakāśasvādutatparām
19. viśālākṣa kāṃcit eva sākṣivat samavasthitām
sarvataḥ sarvadā sarvaprakāśasvādutatparām
19. O broad-eyed one (viśālākṣa)! This (second level) remains merely as a witness, always and from all sides intent on the sweet experience of all manifestation.
एषा द्वितीया पदता कथिता तव सुव्रत ।
तृतीयं श्रृणु वक्ष्यामि पदं पदविदां वर ॥ २० ॥
eṣā dvitīyā padatā kathitā tava suvrata ,
tṛtīyaṃ śrṛṇu vakṣyāmi padaṃ padavidāṃ vara 20
20. eṣā dvitīyā padatā kathitā tava suvrata
tṛtīyam śṛṇu vakṣyāmi padam padavidām vara
20. suvrata eṣā dvitīyā padatā tava kathitā padavidām vara,
śṛṇu,
tṛtīyam padam vakṣyāmi
20. O virtuous one (suvrata)! This second level (padatā) has been explained to you. Now, listen, O best among those who understand these levels (pada-vit), I will describe the third level (pada).
एषा दृक्चेत्यवलनादनामार्थापदं गता ।
ब्रह्मात्मेत्यादिशब्दार्थादतीतोदेति केवला ॥ २१ ॥
eṣā dṛkcetyavalanādanāmārthāpadaṃ gatā ,
brahmātmetyādiśabdārthādatītodeti kevalā 21
21. eṣā dṛk-cetya-avalanāt anāmārthāpadam gatā brahma
ātman iti ādi śabda arthāt atīta udeti kevalā
21. eṣā dṛk-cetya-avalanāt anāmārthāpadam gatā kevalā
brahma ātman iti ādi śabda arthāt atīta udeti
21. This (third level) reaches a state beyond name and meaning (anāmārthāpada), arising from the apprehension of both pure consciousness (dṛk) and its objects (cetya). The pure (kevalā) reality then emerges, transcending the meanings of words such as 'Brahman' and 'Ātman'.
स्थैर्येण कालतः स्वस्था निष्कलङ्का परात्मना ।
तुर्यातीतादिनामत्वादपि याति परं पदम् ॥ २२ ॥
sthairyeṇa kālataḥ svasthā niṣkalaṅkā parātmanā ,
turyātītādināmatvādapi yāti paraṃ padam 22
22. sthairyeṇa kālataḥ svasthā niṣkalaṅkā parātmanā
turyātīta-ādi-nāmatvāt api yāti paraṃ padam
22. sthairyeṇa kālataḥ svasthā parātmanā niṣkalaṅkā
turyātīta-ādi-nāmatvāt api paraṃ padam yāti
22. By virtue of its steadfastness, its undisturbed nature through time, and its unblemished quality due to the Supreme Self (ātman), it also attains the supreme state, being known by names such as 'beyond the fourth state' (turyātīta).
सा परा परमा काष्ठा प्रधानं शिवभावतः ।
चित्येका निरवच्छेदा तृतीया पावनी स्थितिः ॥ २३ ॥
sā parā paramā kāṣṭhā pradhānaṃ śivabhāvataḥ ,
cityekā niravacchedā tṛtīyā pāvanī sthitiḥ 23
23. sā parā paramā kāṣṭhā pradhānaṃ śiva-bhāvataḥ
citi-ekā niravacchadā tṛtīyā pāvanī sthitiḥ
23. sā parā paramā kāṣṭhā śiva-bhāvataḥ pradhānam,
citi-ekā niravacchadā tṛtīyā pāvanī sthitiḥ
23. That is the supreme, ultimate limit (kāṣṭhā), the principal state which arises from the nature of Śiva. It is the third purifying condition, a singular and uninterrupted consciousness (citi).
चिरमस्यां प्रतिष्ठायां सर्वाध्वाध्वगदूरगा ।
सा ममाप्यंग वचसां न समायाति गोचरम् ॥ २४ ॥
ciramasyāṃ pratiṣṭhāyāṃ sarvādhvādhvagadūragā ,
sā mamāpyaṃga vacasāṃ na samāyāti gocaram 24
24. ciram asyām pratiṣṭhāyām sarva-adhvan-adhvaga-dūragā
sā mama api aṅga vacasām na samāyāti gocaram
24. asyām pratiṣṭhāyām ciram,
sarva-adhvan-adhvaga-dūragā sā,
aṅga,
mama vacasām api gocaram na samāyāti
24. Remaining steadfastly in this state, which is far beyond the reach of all spiritual paths and their practitioners, that (state), O dear one, does not even fall within the purview of my words.
त्रिमार्गकलनातीतमिति ते कथितं मुने ।
तिष्ठ तस्मिन्पदे नित्यमिति देवः सनातनः ॥ २५ ॥
trimārgakalanātītamiti te kathitaṃ mune ,
tiṣṭha tasminpade nityamiti devaḥ sanātanaḥ 25
25. trimārga-kalanā-atītam iti te kathitam mune
tiṣṭha tasmin pade nityam iti devaḥ sanātanaḥ
25. mune,
trimārga-kalanā-atītam iti te kathitam.
sanātanaḥ devaḥ iti tiṣṭha tasmin pade nityam
25. Thus, O sage (muni), it has been told to you that this (state) is beyond the conception of the three paths. 'Remain eternally in that state!' - thus (commands) the eternal God (deva).
एतन्मयमिदं विश्वं मुने तन्मयवेदनात् ।
सत्यसंवेदनान्नेदं न च नेदं मुनीश्वर ॥ २६ ॥
etanmayamidaṃ viśvaṃ mune tanmayavedanāt ,
satyasaṃvedanānnedaṃ na ca nedaṃ munīśvara 26
26. etatmayam idam viśvam mune tanmayavedanāt
satyasaṃvedanāt na idam na ca na idam munīśvara
26. mune munīśvara idam viśvam etatmayam tanmayavedanāt
satyasaṃvedanāt ca idam na na ca na idam
26. O sage, this entire universe is imbued with this [ultimate reality]. Through the realization of identity with that [ultimate reality], and from the direct experience of truth, this [world] is neither ultimately existent nor non-existent, O lord of sages.
नेदं प्रवर्तते किंचिन्नेदं किचिन्निवर्तते ।
शान्तं समसमाभासं प्रथते स्वस्य कोशवत् ॥ २७ ॥
nedaṃ pravartate kiṃcinnedaṃ kicinnivartate ,
śāntaṃ samasamābhāsaṃ prathate svasya kośavat 27
27. na idam pravartate kiñcit na idam kiñcit nivartate
śāntam samasamābhāsam prathate svasya kośavat
27. idam kiñcit na pravartate idam kiñcit na nivartate
śāntam samasamābhāsam svasya kośavat prathate
27. Nothing here truly originates, nor does anything truly cease. This tranquil reality manifests as perfectly homogeneous, like its own inherent treasure.
अद्वैतैक्यादसंक्षोभाद्धनचेतनया तया ।
अविकारादिमत्त्वाच्च नित्यानित्यतया चिरम् ॥ २८ ॥
advaitaikyādasaṃkṣobhāddhanacetanayā tayā ,
avikārādimattvācca nityānityatayā ciram 28
28. advaitaikaāt asaṃkṣobhāt ghanacetanayā tayā
avikārādimattvāt ca nityānityatayā ciram
28. tayā ghanacetanayā advaitaikaāt asaṃkṣobhāt
ca avikārādimattvāt nityānityatayā ciram
28. Due to its non-dual unity, its imperturbability, and by that concentrated consciousness, it exists perpetually by its quality of being without change or beginning, and by its characteristic of being both eternal and non-eternal.
चिद्धनत्वाच्छिशुशिलाकोशानां जगतामपि ।
मनागपि न भेदोऽस्ति सतामप्यसतामपि ॥ २९ ॥
ciddhanatvācchiśuśilākośānāṃ jagatāmapi ,
manāgapi na bhedo'sti satāmapyasatāmapi 29
29. ciddhanatvāt śiśuśilākośānām jagatām api
manāk api na bhedaḥ asti satām api asatām api
29. ciddhanatvāt śiśuśilākośānām jagatām api
satām api asatām api manāk api na bhedaḥ asti
29. Because of its nature as concentrated consciousness, there is not even the slightest difference among the most inert forms (like the primal layers of rocks) and the dynamic worlds, nor even between what is considered existent and what is considered non-existent.
समस्तं सुशिवं शान्तमतीतं वाग्विलासतः ।
ओमित्यस्य च तन्मात्रातुर्या सा परमा गतिः ॥ ३० ॥
samastaṃ suśivaṃ śāntamatītaṃ vāgvilāsataḥ ,
omityasya ca tanmātrāturyā sā paramā gatiḥ 30
30. samastaṃ suśivaṃ śāntam atītaṃ vāgvilāsataḥ
om iti asya ca tanmātrā turyā sā paramā gatiḥ
30. om iti asya tanmātrā turyā sā paramā gatiḥ
samastaṃ suśivaṃ śāntam vāgvilāsataḥ atītam ca
30. That fourth state (turyā) of Om, which is its subtle essence, is the supreme goal. It is complete, perfectly auspicious, peaceful, and transcends the play of words.
śrīvālmīkiruvāca ।
ityuktavānamaladṛkpariṇāmato'smin pāre pade samupaśāntaravābhidhāne ।
tūṣṇīmatiṣṭhadamunā muninā ca sārdhaṃ viśrāntavṛttiratha tatra muhūrtamīśaḥ ।
।
31 ।
।
śrīvālmīkiruvāca ,
ityuktavānamaladṛkpariṇāmato'smin pāre pade samupaśāntaravābhidhāne ,
tūṣṇīmatiṣṭhadamunā muninā ca sārdhaṃ viśrāntavṛttiratha tatra muhūrtamīśaḥ 31
31. The Sanskrit text of Yoga Vasistha Verse 6.34.31 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

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 (current chapter) 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