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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-41

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श्रीवसिष्ठ उवाच ।
शिवः किमुच्यते देव परंब्रह्म किमुच्यते ।
आत्मा किमुच्यते नाथ परमात्मा किमुच्यते ॥ १ ॥
śrīvasiṣṭha uvāca ,
śivaḥ kimucyate deva paraṃbrahma kimucyate ,
ātmā kimucyate nātha paramātmā kimucyate 1
1. śrīvasiṣṭha uvāca śivaḥ kim ucyate deva param brahma
kim ucyate ātmā kim ucyate nātha paramātmā kim ucyate
1. śrīvasiṣṭha uvāca deva śivaḥ kim ucyate param brahma
kim ucyate nātha ātmā kim ucyate paramātmā kim ucyate
1. Śrī Vasiṣṭha said: O Lord, what is Śiva called? What is the supreme (brahman) called? O Master, what is the individual self (ātman) called? And what is the supreme self (paramātman) called?
तत्सत्किंचिन्न किंचिच्च शून्यं विज्ञानमेव च ।
इत्यादिभेदो भगवंस्त्रिलोकेश किमुच्यते ॥ २ ॥
tatsatkiṃcinna kiṃcicca śūnyaṃ vijñānameva ca ,
ityādibhedo bhagavaṃstrilokeśa kimucyate 2
2. tat sat kiñcit na kiñcit ca śūnyam vijñānam eva
ca iti ādi bhedaḥ bhagavan trilokeśa kim ucyate
2. bhagavan trilokeśa tat sat kiñcit na kiñcit ca
śūnyam vijñānam eva ca iti ādi bhedaḥ kim ucyate
2. O Lord (bhagavān), Lord of the three worlds (trilokeśa), what are these various distinctions (bheda) called: that which is existent, something and nothing, emptiness, and also consciousness?
ईश्वर उवाच ।
अनाद्यन्तमनाभासं सत्किंचिदिह विद्यते ।
इन्द्रियाणामगम्यत्वाद्यन्न किंचिदिव स्थितम् ॥ ३ ॥
īśvara uvāca ,
anādyantamanābhāsaṃ satkiṃcidiha vidyate ,
indriyāṇāmagamyatvādyanna kiṃcidiva sthitam 3
3. īśvara uvāca anādyantam anābhāsam sat kiñcit iha
vidyate indriyāṇām agamyatvāt yat na kiñcit iva sthitam
3. īśvara uvāca iha anādyantam anābhāsam sat kiñcit vidyate,
yat indriyāṇām agamyatvāt na kiñcit iva sthitam
3. Īśvara said: Here, something truly existent (sat) exists, which is without beginning or end and without manifestation. Because it is imperceptible to the senses, it stands as if it were nothing.
श्रीवसिष्ठ उवाच ।
यदिन्द्रियाणां बुद्ध्यादियुक्तानामप्यदृश्यताम् ।
गतं तत्कथमीशान त्वशङ्केनोपगम्यते ॥ ४ ॥
śrīvasiṣṭha uvāca ,
yadindriyāṇāṃ buddhyādiyuktānāmapyadṛśyatām ,
gataṃ tatkathamīśāna tvaśaṅkenopagamyate 4
4. śrīvasiṣṭha uvāca yat indriyāṇām buddhyādiyuktānām api
adṛśyatām gatam tat katham īśāna tvaśaṅkena upagamyate
4. śrīvasiṣṭha uvāca īśāna yat indriyāṇām buddhyādiyuktānām api adṛśyatām gatam,
tat katham tvaśaṅkena upagamyate?
4. Śrī Vasiṣṭha said: O Lord (īśāna), if that (reality) has become imperceptible even to the senses and to those endowed with intellect (buddhi) and so forth, then how is it approached or understood by you without any doubt?
ईश्वर उवाच ।
यो मुमुक्षुरविद्यांशः केवलो नाम सात्त्विकः ।
सात्त्विकैरेव सोऽविद्याभागैः शास्त्रादिनामभिः ॥ ५ ॥
īśvara uvāca ,
yo mumukṣuravidyāṃśaḥ kevalo nāma sāttvikaḥ ,
sāttvikaireva so'vidyābhāgaiḥ śāstrādināmabhiḥ 5
5. īśvara uvāca yaḥ mumukṣuḥ avidyāṃśaḥ kevalaḥ nāma
sāttvikaḥ sāttvikaiḥ eva saḥ avidyābhāgaiḥ śāstrādināmabhiḥ
5. īśvara uvāca yaḥ mumukṣuḥ avidyāṃśaḥ kevalaḥ nāma
sāttvikaḥ saḥ sāttvikaiḥ eva śāstrādināmabhiḥ avidyābhāgaiḥ
5. Īśvara said: He who desires final liberation (mokṣa) is an aspect of nescience (avidyā), specifically the one called 'solitary' (kevala) and endowed with the quality of goodness (sāttvika). It is by these very sāttvika aspects of nescience (avidyā), such as scriptures (śāstra) and other means, that he...
अविद्यां श्रेष्ठया श्रेष्ठां क्षालयन्निह तिष्ठति ।
मलं मलेनापहरन्युक्तिज्ञो रजको यथा ॥ ६ ॥
avidyāṃ śreṣṭhayā śreṣṭhāṃ kṣālayanniha tiṣṭhati ,
malaṃ malenāpaharanyuktijño rajako yathā 6
6. avidyām śreṣṭhayā śreṣṭhām kṣālayat iha tiṣṭhati
malam malena apaharan yuktijñaḥ rajakaḥ yathā
6. iha śreṣṭhayā śreṣṭhām avidyām kṣālayat malena
malam apaharan yuktijñaḥ rajakaḥ yathā tiṣṭhati
6. …he remains here, washing away the supreme (actual) nescience (avidyā) by means of a superior (sāttvika) (avidyā). This is just as a clever washerman, removing impurity with (another) impurity, (remains skilled).
काकतालीयवत्पश्चादविद्याक्षय आगते ।
प्रपश्यत्यात्मनैवात्मा स्वभावस्यैव निश्चयः ॥ ७ ॥
kākatālīyavatpaścādavidyākṣaya āgate ,
prapaśyatyātmanaivātmā svabhāvasyaiva niścayaḥ 7
7. kākatālīyavat paścāt avidyākṣayaḥ āgate prapaśyati
ātmanā eva ātmā svabhāvasya eva niścayaḥ
7. paścāt avidyākṣayaḥ kākatālīyavat āgate ātmā
ātmanā eva svabhāvasya eva niścayaḥ prapaśyati
7. Afterwards, when the destruction of nescience (avidyā) occurs, as unexpectedly as the crow and the palm fruit (falling together), then the Self (ātman) perceives by the Self (ātman) alone the certainty of its own intrinsic nature (svabhāva).
यथाकथंचिदङ्गारे निघृष्य क्षालयञ्छिशुः ।
करनैर्मल्यमाप्नोति कार्ष्ण्याङ्गारक्षये यथा ॥ ८ ॥
yathākathaṃcidaṅgāre nighṛṣya kṣālayañchiśuḥ ,
karanairmalyamāpnoti kārṣṇyāṅgārakṣaye yathā 8
8. yathākathaṃcit aṅgāre nighṛṣya kṣālayat śiśuḥ
karanairmalyam āpnoti kārṣṇyāṅgārakṣaye yathā
8. yathākathaṃcit aṅgāre nighṛṣya kṣālayat śiśuḥ
kārṣṇyāṅgārakṣaye karanairmalyam āpnoti yathā
8. Just as a child, by somehow or other rubbing and washing (his hands) on charcoal, attains cleanliness of hands when both the blackness and the charcoal itself are destroyed.
यथाकथंचिच्छास्त्राद्यैर्भागैर्भागं विचारयेत् ।
सात्त्विकस्तामसो भागो द्वयोरात्मोदयस्तथा ॥ ९ ॥
yathākathaṃcicchāstrādyairbhāgairbhāgaṃ vicārayet ,
sāttvikastāmaso bhāgo dvayorātmodayastathā 9
9. yathākathaṃcit śāstrādyaiḥ bhāgaiḥ bhāgam vicārayet
sāttvikaḥ tāmasaḥ bhāgaḥ dvayoḥ ātma-udayaḥ tathā
9. yathākathaṃcit śāstrādyaiḥ
bhāgaiḥ bhāgam vicārayet sāttvikaḥ
tāmasaḥ bhāgaḥ [ca asti] tathā
dvayoḥ ātma-udayaḥ [api asti]
9. One should, in any way whatsoever, examine each part by means of divisions found in scriptures and other sources. Both the pure (sāttvika) and the dark (tāmasa) aspects are present, and similarly, the manifestation of the self (ātman) occurs in both.
पश्यत्यात्मानमात्मैव विचारयति चात्मना ।
आत्मैवेहास्ति नाविद्या इत्यविद्याक्षयं विदुः ॥ १० ॥
paśyatyātmānamātmaiva vicārayati cātmanā ,
ātmaivehāsti nāvidyā ityavidyākṣayaṃ viduḥ 10
10. paśyati ātmānam ātmā eva vicārayati ca ātmanā ātmā
eva iha asti na avidyā iti avidyā-kṣayam viduḥ
10. ātmā eva ātmānam paśyati ca ātmanā vicārayati iha
ātmā eva asti na avidyā iti avidyā-kṣayam viduḥ
10. The self (ātman) itself sees the self (ātman) and reflects upon it by means of the self (ātman). "Only the self (ātman) exists here, not ignorance (avidyā)," thus they understand the dissolution of ignorance (avidyā).
यावत्किंचिदिदं वस्तु नाना नात्मावगम्यताम् ।
क्रमा गुरूपदेशाद्या नात्मज्ञानस्य कारणम् ॥ ११ ॥
yāvatkiṃcididaṃ vastu nānā nātmāvagamyatām ,
kramā gurūpadeśādyā nātmajñānasya kāraṇam 11
11. yāvat kiṃcit idam vastu nānā na ātmā avagamyatām
kramāḥ guru-upadeśa-ādyāḥ na ātma-jñānasya kāraṇam
11. yāvat kiṃcit idam vastu nānā [bhāti],
[tāvat] ātmā nānā na avagamyatām kramāḥ guru-upadeśa-ādyāḥ [ca] ātma-jñānasya kāraṇam na [bhavanti]
11. As long as this existing reality is perceived as manifold, the self (ātman) should not be apprehended (as separate or different). Therefore, sequences of practices, instructions from a guru, and similar things are not the ultimate cause of self-knowledge (ātmajñāna).
गुरुर्हीन्द्रियवृत्तात्मा ब्रह्म सर्वेन्द्रियक्षयात् ।
यद्वस्तु यत्क्षये प्राप्यं तत्तस्मिन्सति नाप्यते ॥ १२ ॥
gururhīndriyavṛttātmā brahma sarvendriyakṣayāt ,
yadvastu yatkṣaye prāpyaṃ tattasminsati nāpyate 12
12. guruḥ hi indriya-vṛtta-ātmā brahma sarva-indriya-kṣayāt
yat vastu yat kṣaye prāpyam tat tasmin sati na āpyate
12. guruḥ hi indriya-vṛtta-ātmā [astin] brahma sarva-indriya-kṣayāt [bhavati] yat vastu yat-kṣaye prāpyam,
tat tasmin sati na āpyate
12. The guru (guru) is indeed one whose individual self (ātman) is characterized by the functions of the senses. On the other hand, the ultimate reality (brahman) is realized through the complete cessation of all sense activities. Whatever object is to be attained through the dissolution of something else, that (object) cannot be obtained as long as that (something else) continues to exist.
अकारणान्यपि प्राप्ता भृशं कारणतां द्विज ।
क्रमा गुरूपदेशाद्या आत्मज्ञानस्य सिद्धये ॥ १३ ॥
akāraṇānyapi prāptā bhṛśaṃ kāraṇatāṃ dvija ,
kramā gurūpadeśādyā ātmajñānasya siddhaye 13
13. akāraṇāni api prāptāḥ bhṛśam kāraṇatām dvija
kramāḥ gurūpadeśādyāḥ ātmajñānasya siddhaye
13. dvija,
gurūpadeśādyāḥ kramāḥ akāraṇāni api bhṛśam kāraṇatām prāptāḥ ātmajñānasya siddhaye
13. O twice-born one (dvija), the stages, beginning with the instructions of a spiritual teacher (guru), even though not direct causes, greatly contribute to the attainment of self-knowledge (ātman).
क्रमे गुरूपदेशानां प्रवृत्ते शिष्यबोधतः ।
अनिर्देश्योऽप्यदृश्योऽपि स्वयमात्मा प्रसीदति ॥ १४ ॥
krame gurūpadeśānāṃ pravṛtte śiṣyabodhataḥ ,
anirdeśyo'pyadṛśyo'pi svayamātmā prasīdati 14
14. krame gurūpadeśānām pravṛtte śiṣyabodhataḥ
anirdeśyaḥ api adṛśyaḥ api svayam ātmā prasīdati
14. gurūpadeśānām krame śiṣyabodhataḥ pravṛtte,
anirdeśyaḥ api adṛśyaḥ api ātmā svayam prasīdati
14. When the sequence of a spiritual teacher's (guru) instructions unfolds, and the disciple (śiṣya) begins to comprehend, the self (ātman) itself, though indescribable and invisible, becomes clearly manifest.
शास्त्रार्थैर्बुध्यते नात्मा गुरोर्वचनतो न च ।
बुध्यते स्वयमेवैष स्वबोधवशतस्ततः ॥ १५ ॥
śāstrārthairbudhyate nātmā gurorvacanato na ca ,
budhyate svayamevaiṣa svabodhavaśatastataḥ 15
15. śāstrārthaiḥ budhyate na ātmā guroḥ vacanataḥ na
ca budhyate svayam eva eṣaḥ svabodhavasataḥ tataḥ
15. ātmā śāstrārthaiḥ na budhyate,
ca guroḥ vacanataḥ na.
eṣaḥ svayam eva svabodhavasataḥ tataḥ budhyate.
15. The self (ātman) is not apprehended solely through the meanings of the scriptures (śāstra) nor merely by the word of a spiritual teacher (guru). Rather, it is understood directly by this very self (ātman), due to the power of its own realization.
गुरूपदेशशास्त्रार्थैर्विना चात्मा न बुध्यते ।
एतत्संयोगसत्तैव स्वात्मज्ञानप्रकाशिनी ॥ १६ ॥
gurūpadeśaśāstrārthairvinā cātmā na budhyate ,
etatsaṃyogasattaiva svātmajñānaprakāśinī 16
16. gurūpadeśaśāstrārthaiḥ vinā ca ātmā na budhyate
etat saṃyogasattā eva svātmajñānaprakāśinī
16. ca gurūpadeśaśāstrārthaiḥ vinā ātmā na budhyate.
etat saṃyogasattā eva svātmajñānaprakāśinī (bhavati).
16. And without the meanings derived from both the spiritual teacher's (guru) instructions and the scriptures (śāstra), the self (ātman) is not understood. Indeed, the very presence of this combination is what illuminates one's own self-knowledge (ātman-jñāna).
गुरुशास्त्रार्थशिष्याणां चिरसंयोगसत्तया ।
अहनीव जनाचार आत्मज्ञानं प्रवर्तते ॥ १७ ॥
guruśāstrārthaśiṣyāṇāṃ cirasaṃyogasattayā ,
ahanīva janācāra ātmajñānaṃ pravartate 17
17. guruśāstrārthaśiṣyāṇām cirasaṃyogasattayā
ahanī iva janācāraḥ ātmajñānam pravartate
17. janācāraḥ ahanī iva,
guruśāstrārthaśiṣyāṇām cirasaṃyogasattayā ātmajñānam pravartate
17. Just as human customs (janācāra) gradually unfold day by day, so too does knowledge of the self (ātman) manifest through the enduring and substantial connection among a guru, the meaning of the scriptures, and disciples.
कर्मबुद्धीन्द्रियाद्यन्तसुखदुःखादिसंक्षये ।
शिव आत्मेति कथितस्तत्सदित्यादिनामभिः ॥ १८ ॥
karmabuddhīndriyādyantasukhaduḥkhādisaṃkṣaye ,
śiva ātmeti kathitastatsadityādināmabhiḥ 18
18. karmabuddhīndriyādyantasukhaduḥkhādisaṃkṣaye
śivaḥ ātmā iti kathitaḥ tatsadityādināmabhiḥ
18. karmabuddhīndriyādyantasukhaduḥkhādisaṃkṣaye
śivaḥ ātmā iti tatsadityādināmabhiḥ kathitaḥ
18. Upon the complete dissolution of action (karma), intellect (buddhi), senses (indriya), beginning, end, happiness, suffering, and similar aspects, the self (ātman) is declared to be Śiva by names such as 'That Existent (Tat Sat)'.
यत्रेदमखिलं नास्ति तद्रूपेणैव चास्ति वा ।
तदाकाशादच्छतरमनन्तं सदिवास्ति हि ॥ १९ ॥
yatredamakhilaṃ nāsti tadrūpeṇaiva cāsti vā ,
tadākāśādacchataramanantaṃ sadivāsti hi 19
19. yatra idam akhilam na asti tadrupeṇa eva ca asti
vā tat ākāśāt acchataram anantam sat iva asti hi
19. yatra idam akhilam na asti,
vā ca tadrūpeṇa eva asti,
tat ākāśāt acchataram anantam sat iva hi asti
19. Where this entire (universe) does not exist, or rather, where it truly exists in that form, that (reality) is clearer than space (ākāśa), infinite, and indeed exists as pure Being (sat).
अविश्रान्ततया यत्र तनुविद्यैर्मुमुक्षुभिः ।
विचित्रशुद्धमननकलङ्ककलितात्मभिः ॥ २० ॥
aviśrāntatayā yatra tanuvidyairmumukṣubhiḥ ,
vicitraśuddhamananakalaṅkakalitātmabhiḥ 20
20. aviśrāntatayā yatra tanuvidyaiḥ mumukṣubhiḥ
vicitraśuddhamananakalaṅkakalitātmabhiḥ
20. yatra aviśrāntatayā tanuvidyaiḥ mumukṣubhiḥ
vicitraśuddhamananakalaṅkakalitātmabhiḥ
20. Where, without ceasing, by seekers of liberation (mokṣa) who possess meager knowledge, and whose selves (ātman) are adorned with the unique characteristic of various pure reflections...
अदूर एव तिष्ठद्भिर्जीवन्मुक्तस्य दृक्पथे ।
मोक्षोपासकबोधाय शास्त्रार्थरचनाय च ॥ २१ ॥
adūra eva tiṣṭhadbhirjīvanmuktasya dṛkpathe ,
mokṣopāsakabodhāya śāstrārtharacanāya ca 21
21. adūra eva tiṣṭhadbhiḥ jīvanmuktasya dṛkpathe
mokṣopāsakabodhāya śāstrārtharacanāya ca
21. adūra eva tiṣṭhadbhiḥ jīvanmuktasya dṛkpathe
mokṣopāsakabodhāya śāstrārtharacanāya ca
21. For the understanding of those who seek final liberation (mokṣa) and for the exposition of scriptural meanings, this (is accomplished) by those who remain very near, within the direct perception of a living liberated being (jīvanmukta).
ब्रह्मेन्द्ररुद्रप्रमुखैर्लोकपालैः सुपण्डितैः ।
पुराणवेदसिद्धान्तसिद्धये भावितात्मभिः ॥ २२ ॥
brahmendrarudrapramukhairlokapālaiḥ supaṇḍitaiḥ ,
purāṇavedasiddhāntasiddhaye bhāvitātmabhiḥ 22
22. brahmendrarudrapramukhaiḥ lokapālaiḥ supaṇḍitaiḥ
purāṇavedasiddhāntasiddhaye bhāvitātmabhiḥ
22. brahmendrarudrapramukhaiḥ lokapālaiḥ supaṇḍitaiḥ
purāṇavedasiddhāntasiddhaye bhāvitātmabhiḥ
22. (This is accomplished) by the chief guardians of the worlds (lokapālas) such as Brahmā, Indra, and Rudra, who are exceedingly learned and whose inner selves (ātman) are cultivated, for the realization of the principles of the Purāṇas and Vedas.
चिद्ब्रह्म शिव आत्मेशपरमात्मेश्वरादिका ।
एतस्मिन्कल्पिता संज्ञा निःसंज्ञे पृथगीश्वरे ॥ २३ ॥
cidbrahma śiva ātmeśaparamātmeśvarādikā ,
etasminkalpitā saṃjñā niḥsaṃjñe pṛthagīśvare 23
23. cidbrahma śiva ātmeśaparamātmeśvarādikā
etasmin kalpitā saṃjñā niḥsaṃjñe pṛthak īśvare
23. cidbrahma śiva ātmeśaparamātmeśvarādikā saṃjñā
kalpitā etasmin pṛthak niḥsaṃjñe īśvare
23. Names such as Consciousness-Brahman (brahman), Shiva, Lord of the Self, Supreme Self (paramātman), and (the general term) Lord, and so forth, are merely superimposed designations upon this distinct Lord (īśvara), who is in essence beyond all such designations.
एवमेतज्जगत्तत्त्वं स्वं तत्त्वं शिवनामकम् ।
सर्वथा सर्वदा सर्वसर्वं यत्सुखमास्व भो ॥ २४ ॥
evametajjagattattvaṃ svaṃ tattvaṃ śivanāmakam ,
sarvathā sarvadā sarvasarvaṃ yatsukhamāsva bho 24
24. evam etad jagat tattvam svam tattvam śivanāmakam
sarvathā sarvadā sarvasarvam yat sukham āsva bho
24. evam etad jagat tattvam svam tattvam śivanāmakam
sarvathā sarvadā sarvasarvam yat sukham bho āsva
24. Thus, this essential nature (tattva) of the world, which is your own fundamental reality (tattva) known as Shiva, is entirely, always, and completely that ultimate happiness (sukham). Therefore, always abide in that happiness, O dear one!
शिव आत्मा परं ब्रह्मेत्यादिशब्दैस्तु भिन्नता ।
पुरातनैर्विरचिता तस्य भेदो न वस्तुतः ॥ २५ ॥
śiva ātmā paraṃ brahmetyādiśabdaistu bhinnatā ,
purātanairviracitā tasya bhedo na vastutaḥ 25
25. śivaḥ ātmā param brahma iti ādi śabdaiḥ tu bhinnatā
purātanaiḥ viracitā tasya bhedaḥ na vastutaḥ
25. purātanaiḥ śivaḥ ātmā param brahma iti ādi śabdaiḥ
tu bhinnatā viracitā tasya bhedaḥ vastutaḥ na
25. Terms like 'Śiva', 'ātman' (ātman), and 'supreme brahman' (brahman) are merely words by which the ancients created distinctions. In reality, there is no inherent difference.
एवं देवार्चनं नित्यं ज्ञः कुर्वन्मुनिनायक ।
यत्रास्मदादयो भृत्यास्तत्प्रयान्ति परं पदम् ॥ २६ ॥
evaṃ devārcanaṃ nityaṃ jñaḥ kurvanmunināyaka ,
yatrāsmadādayo bhṛtyāstatprayānti paraṃ padam 26
26. evam devarcanam nityam jñaḥ kurvan munināyaka
yatra asmadādayaḥ bhṛtyāḥ tat prayānti param padam
26. he munināyaka evam nityam devarcanam kurvan jñaḥ
yatra asmadādayaḥ bhṛtyāḥ tat param padam prayānti
26. O chief among sages, a knower (jña) who continuously performs the worship of deities (devarcana) in this manner attains that supreme state where even we and others are mere servants.
श्रीवसिष्ठ उवाच ।
अविद्यमानमेवेदं विद्यमानमिव स्थितम् ।
यथा तन्मे समासेन भगवन्वक्तुमर्हसि ॥ २७ ॥
śrīvasiṣṭha uvāca ,
avidyamānamevedaṃ vidyamānamiva sthitam ,
yathā tanme samāsena bhagavanvaktumarhasi 27
27. śrīvasiṣṭhaḥ uvāca avidyamānam eva idam vidyamānam iva
sthitam yathā tat me samāsena bhagavan vaktum arhasi
27. śrīvasiṣṭhaḥ uvāca he bhagavan avidyamānam eva idam
vidyamānam iva sthitam tat yathā me samāsena vaktum arhasi
27. Śrī Vasiṣṭha said: This (universe), though non-existent, appears as if it truly exists. Revered sir, please explain to me in brief how this is so.
ईश्वर उवाच ।
योऽसौ ब्रह्मादिशब्दार्थः संविदं विद्धि केवलम् ।
स्वच्छमाकाशमप्यस्य स्थूलं मेरुरणोरिव ॥ २८ ॥
īśvara uvāca ,
yo'sau brahmādiśabdārthaḥ saṃvidaṃ viddhi kevalam ,
svacchamākāśamapyasya sthūlaṃ meruraṇoriva 28
28. īśvaraḥ uvāca yaḥ asau brahma ādi śabda arthaḥ saṃvidam viddhi
kevalam svaccham ākāśam api asya sthūlam meruḥ aṇoḥ iva
28. īśvaraḥ uvāca yaḥ asau brahma ādi
śabda arthaḥ (tam) kevalam
saṃvidam viddhi asya svaccham ākāśam
api meruḥ aṇoḥ iva sthūlam (asti)
28. Īśvara said: Understand that what is denoted by terms like 'brahman' (brahman) and others is solely pure consciousness (saṃvid). Compared to this (consciousness), even pure space (ākāśa) is gross, like Mount Meru compared to an atom.
सा वेद्यमिह गच्छन्ती याति चिन्नामयोग्यताम् ।
अप्यवेद्यवती नूनमुन्मन्यन्तपदस्थिता ॥ २९ ॥
sā vedyamiha gacchantī yāti cinnāmayogyatām ,
apyavedyavatī nūnamunmanyantapadasthitā 29
29. sā vedyam iha gacchantī yāti cinnāmayogyatām
api avedyavatī nūnam unmanyantapadasthitā
29. sā iha vedyam gacchantī cinnāmayogyatām yāti
api avedyavatī nūnam unmanyantapadasthitā
29. When that (supreme reality), proceeding towards becoming the knowable here, attains the unsuitability of being called consciousness, it is indeed, even while possessing the unknowable, situated in a state beyond the mind's grasp.
क्षणाद्भावितवेद्यत्त्वादहन्तामनुगच्छति ।
पुरुषत्वात्पुमान्स्वप्ने वनवारणतामिव ॥ ३० ॥
kṣaṇādbhāvitavedyattvādahantāmanugacchati ,
puruṣatvātpumānsvapne vanavāraṇatāmiva 30
30. kṣaṇāt bhāvitavedyatvāt ahantām anugacchati
puruṣatvāt pumān svapne vanavāraṇatām iva
30. bhāvitavedyatvāt kṣaṇāt ahantām anugacchati
puruṣatvāt pumān svapne vanavāraṇatām iva
30. Due to being conceived as knowable, it instantly acquires the sense of ego (ahaṅkāra). This is like the supreme cosmic person (puruṣa), by its inherent nature (puruṣatva), becoming a wild elephant in a dream.
अस्याहन्तादिरूपाया देशतां कालतां गताः ।
संपद्यन्ते ततः शून्यरूपिण्यः सख्य एव ताः ॥ ३१ ॥
asyāhantādirūpāyā deśatāṃ kālatāṃ gatāḥ ,
saṃpadyante tataḥ śūnyarūpiṇyaḥ sakhya eva tāḥ 31
31. asyāḥ ahantādirūpāyāḥ deśatām kālatām gatāḥ
sampadyante tataḥ śūnyarūpiṇyaḥ sakhyaḥ eva tāḥ
31. asyāḥ ahantādirūpāyāḥ tataḥ tāḥ sakhyaḥ deśatām
kālatām gatāḥ śūnyarūpiṇyaḥ eva sampadyante
31. From this (reality) which manifests in the form of ego (ahaṅkāra) and similar qualities, those very companion-entities, having acquired the natures of space and time, subsequently become merely forms of emptiness.
ताभिः संवलिता सैव सत्ता जीवाभिधानिका ।
भवति स्पन्दविज्ञाना पवनस्येव लेखिका ॥ ३२ ॥
tābhiḥ saṃvalitā saiva sattā jīvābhidhānikā ,
bhavati spandavijñānā pavanasyeva lekhikā 32
32. tābhiḥ saṃvalitā sā eva sattā jīvābhidhānikā
bhavati spandavijñānā pavanasya iva lekhikā
32. tābhiḥ saṃvalitā sā eva jīvābhidhānikā sattā
bhavati pavanasya iva spandavijñānā lekhikā
32. That very existence, united with those (forms of emptiness), becomes what is designated as the individual soul (jīva). It is like the subtle trace of the wind, yet possessing vibrant consciousness.
जीवशक्तिस्तथाभूता निश्चयैकविलासिनी ।
बुद्धितामनुयाता सा भवत्यज्ञपदे स्थिता ॥ ३३ ॥
jīvaśaktistathābhūtā niścayaikavilāsinī ,
buddhitāmanuyātā sā bhavatyajñapade sthitā 33
33. jīvaśaktiḥ tathābhūtā niścayaikavilāsinī
buddhitām anuyātā sā bhavati ajñapade sthitā
33. sā jīvaśaktiḥ tathābhūtā niścayaikavilāsinī
buddhitām anuyātā ajñapade sthitā bhavati
33. The life-power (jīvaśakti), being thus characterized by its sole delight in certainty, upon reaching the state of intellect, becomes situated in the realm of ignorance.
शब्दशक्त्या क्रियाशक्त्या ज्ञानशक्त्यानुगम्यते ।
प्रत्येकं प्रस्फुरत्यन्तरप्रदर्शितरूपया ॥ ३४ ॥
śabdaśaktyā kriyāśaktyā jñānaśaktyānugamyate ,
pratyekaṃ prasphuratyantarapradarśitarūpayā 34
34. śabdaśaktyā kriyāśaktyā jñānaśaktyā anugamyate
pratyekam prasphurati antarapradarśitarūpayā
34. (sā śaktiḥ) śabdaśaktyā kriyāśaktyā jñānaśaktyā anugamyate.
pratyekam (sā) antarapradarśitarūpayā prasphurati.
34. It is accompanied by the power of sound (śakti), the power of action (śakti), and the power of knowledge (śakti). Each one manifests individually, characterized by a form that is revealed internally.
मिलित्वैष गणः क्षिप्रं स्मृतिं समनुकूलयन् ।
मनो भवति भूतात्मबीजं संकल्पशाखिनः ॥ ३५ ॥
militvaiṣa gaṇaḥ kṣipraṃ smṛtiṃ samanukūlayan ,
mano bhavati bhūtātmabījaṃ saṃkalpaśākhinaḥ 35
35. militvā eṣa gaṇaḥ kṣipram smṛtim samanukūlayan
manaḥ bhavati bhūtātmabījam saṅkalpaśākhinaḥ
35. eṣa gaṇaḥ militvā kṣipram smṛtim samanukūlayan manaḥ bhavati.
(manaḥ) bhūtātmabījam saṅkalpaśākhinaḥ (ca bhavati).
35. Having united, this group, swiftly assisting memory, becomes the mind (manas), which is the seed of the intrinsic nature (ātman) of beings and the origin of the tree of volitional thought.
आतिवाहिकदेहोक्तिभाजनं तद्विदुर्बुधाः ।
अन्तस्थया ब्रह्मशक्त्या ज्ञरूपं स्वात्मनात्मदृक् ॥ ३६ ॥
ātivāhikadehoktibhājanaṃ tadvidurbudhāḥ ,
antasthayā brahmaśaktyā jñarūpaṃ svātmanātmadṛk 36
36. ātivāhikadehoktibhājanam tat viduḥ budhāḥ
antasthayā brahmaśaktyā jñarūpam svātmanā ātmadṛk
36. budhāḥ tat ātivāhikadehoktibhājanam viduḥ.
(tat manaḥ) jñarūpam antasthayā brahmaśaktyā svātmanā ātmadṛk (bhavati).
36. The wise know that (mind) to be the receptacle for the description of the subtle body (ātivāhika deha). It (the mind), whose form is knowledge, is self-perceiving by its own self (ātman) and through the indwelling power of Brahman (śakti).
संपद्यमाना एवास्मिंश्चेतसीमा हि शक्तयः ।
पश्चादिह बहिष्ठास्ता उद्यन्त्यनुदिता अपि ॥ ३७ ॥
saṃpadyamānā evāsmiṃścetasīmā hi śaktayaḥ ,
paścādiha bahiṣṭhāstā udyantyanuditā api 37
37. sampadyamānāḥ eva asmin cetasi imāḥ hi śaktayaḥ
paścāt iha bahiṣṭhāḥ tāḥ udyanti anuditāḥ api
37. hi imāḥ śaktayaḥ asmin cetasi eva sampadyamānāḥ
iha paścāt anuditāḥ api tāḥ bahiṣṭhāḥ udyanti
37. Indeed, these potencies (śakti), even while coming into being within this consciousness (cetas) here, later emerge externally, even though they were not yet fully manifested.
वातसत्ता स्पन्दसत्ता स्पर्शसत्ता तथैव च ।
त्वक्सत्ता तेजसां सत्ता तथा सत्ताप्रकाशिनी ॥ ३८ ॥
vātasattā spandasattā sparśasattā tathaiva ca ,
tvaksattā tejasāṃ sattā tathā sattāprakāśinī 38
38. vātasattā spandasattā sparśasattā tathā eva ca
tvaksattā tejasām sattā tathā sattāprakāśinī
38. vātasattā spandasattā sparśasattā tathā eva ca
tvaksattā tejasām sattā tathā sattāprakāśinī
38. The existence of air (vāta), the existence of vibration, the existence of touch, and likewise; the existence of skin, the existence of lights/energies (tejas), and thus, the illuminating existence (sattā).
रूपसत्ता जलसत्ता स्वादुसत्ता तथैव च ।
तथैव रससत्ता च गन्धसत्ता तथैव च ॥ ३९ ॥
rūpasattā jalasattā svādusattā tathaiva ca ,
tathaiva rasasattā ca gandhasattā tathaiva ca 39
39. rūpasattā jalasattā svādusattā tathā eva ca
tathā eva rasasattā ca gandhasattā tathā eva ca
39. rūpasattā jalasattā svādusattā tathā eva ca
tathā eva rasasattā ca gandhasattā tathā eva ca
39. The existence of form (rūpa), the existence of water, the existence of sweetness, and likewise; and similarly, the existence of taste (rasa), and likewise, the existence of smell.
भूसत्ता हेमसत्ता च पिण्डसत्ता च पीवरी ।
देशसत्ता कालसत्ता सर्वाढ्याकारवर्जिता ॥ ४० ॥
bhūsattā hemasattā ca piṇḍasattā ca pīvarī ,
deśasattā kālasattā sarvāḍhyākāravarjitā 40
40. bhūsattā hemasattā ca piṇḍasattā ca pīvarī
deśasattā kālasattā sarvāḍhyākāravarjitā
40. bhūsattā hemasattā ca piṇḍasattā ca pīvarī
deśasattā kālasattā sarvāḍhyākāravarjitā
40. The existence of earth (bhū), the existence of gold, and the substantial existence of mass; the existence of space, the existence of time – (these ultimate existences are) devoid of all abundant forms.
सर्वसत्तागणं चैतत्क्रोडीकृत्य स्वरूपवत् ।
स्फुरत्याश्रित्य पत्रादि बीजं बीजादितां गतम् ॥ ४१ ॥
sarvasattāgaṇaṃ caitatkroḍīkṛtya svarūpavat ,
sphuratyāśritya patrādi bījaṃ bījāditāṃ gatam 41
41. sarvasattāgaṇam ca etat kroḍīkṛtya svarūpavat
sphurati āśritya patrādi bījam bījāditām gatam
41. etat sarvasattāgaṇam svarūpavat kroḍīkṛtya ca
bījam bījāditām gatam patrādi āśritya sphurati
41. This (ultimate reality), encompassing all categories of existence as if they were its own intrinsic nature (svarūpa), manifests itself, relying on elements like leaves and so on, just as a seed (bīja) has attained the state of being the primordial origin.
एतत्पुर्यष्टकं विद्धि देहोऽयं चातिवाहिकः ।
अपारबोधमेतत्तु स्फुरत्यङ्ग विभागवत् ॥ ४२ ॥
etatpuryaṣṭakaṃ viddhi deho'yaṃ cātivāhikaḥ ,
apārabodhametattu sphuratyaṅga vibhāgavat 42
42. etat puryaṣṭakam viddhi dehaḥ ayam ca ativāhakaḥ
apārabodham etat tu sphurati aṅga vibhāgavat
42. etat puryaṣṭakam viddhi.
ayam dehaḥ ca ativāhakaḥ.
tu etat apārabodham aṅga vibhāgavat sphurati
42. Know this to be the subtle eightfold body (puryaṣṭaka); this gross body (deha) is merely the vehicle for transmigration (ativāhaka). But this (consciousness), which is boundless awareness (bodha), manifests, dear one, with distinct divisions.
एवमाद्यङ्गसंपन्नं संपन्नं न च किंचन ।
न ज्ञानं न च तद्रूपं न विदाचितचेतनम् ॥ ४३ ॥
evamādyaṅgasaṃpannaṃ saṃpannaṃ na ca kiṃcana ,
na jñānaṃ na ca tadrūpaṃ na vidācitacetanam 43
43. evamādy_aṅgasampannam sampannam na ca kiñcana
na jñānam na ca tat rūpam na vidācitacetanam
43. evamādy_aṅgasampannam sampannam na ca kiñcana.
na jñānam ca na tat rūpam ca na vidācitacetanam
43. Though endowed with such primary attributes, it is, in fact, endowed with nothing. It is neither (objective) knowledge (jñāna), nor its particular form, nor a consciousness that is perceived or objectified.
परं परे प्रस्फुरितं केवलं केवलात्म सत् ।
जलपीठस्य जठरे जलद्रवविलासवत् ॥ ४४ ॥
paraṃ pare prasphuritaṃ kevalaṃ kevalātma sat ,
jalapīṭhasya jaṭhare jaladravavilāsavat 44
44. param pare prasphuritam kevalam kevalātma
sat jalapīṭhasya jaṭhare jaladrava_vilāsavat
44. param pare prasphuritam,
kevalam kevalātma sat.
jalapīṭhasya jaṭhare jaladrava_vilāsavat
44. The supreme (para) manifests within the supreme (para); it is merely the pure existence of the self (ātman). It is like the playful movements of liquid within the belly of a water pitcher.
संवित्संवेदनैकात्म पृथगेतदचेतनम् ।
संपद्यते परिज्ञातं संकल्पनगरोपमम् ॥ ४५ ॥
saṃvitsaṃvedanaikātma pṛthagetadacetanam ,
saṃpadyate parijñātaṃ saṃkalpanagaropamam 45
45. saṃvit-saṃvedana-ekātma pṛthak etat acetanam
saṃpadyate parijñātam saṃkalpa-nagara-upamam
45. etat acetanam saṃvit-saṃvedana-ekātma pṛthak
parijñātam saṃkalpa-nagara-upamam saṃpadyate
45. That which is unconscious (acetanam), distinct from the singular essence (ekātma) of consciousness (saṃvit) and perception (saṃvedana), when thoroughly understood (parijñātam), manifests as something akin to a city formed by mental intention (saṃkalpa).
संवेदनात्परिज्ञानाच्छिवतामेव गच्छति ।
अज्ञातमेव वा यत्तत्कथं गच्छति वस्तुताम् ॥ ४६ ॥
saṃvedanātparijñānācchivatāmeva gacchati ,
ajñātameva vā yattatkathaṃ gacchati vastutām 46
46. saṃvedanāt parijñānāt śivatām eva gacchati
ajñātam eva vā yat tat katham gacchati vastutām
46. saṃvedanāt parijñānāt śivatām eva gacchati.
vā ajñātam eva yat tat vastutām katham gacchati?
46. Through perception (saṃvedana) and complete understanding (parijñāna), one indeed attains the state of auspiciousness or liberation (śivatā). How, then, can that which remains unknown (ajñāta) attain true reality (vastutā)?
अथैतद्विन्दते स्वान्तःसंकल्पादंशता स्वतः ।
तन्मात्रसत्ता तस्याणोरेतां पश्यति देहके ॥ ४७ ॥
athaitadvindate svāntaḥsaṃkalpādaṃśatā svataḥ ,
tanmātrasattā tasyāṇoretāṃ paśyati dehake 47
47. atha etat vindate svāntaḥ saṃkalpāt aṃśatā svataḥ
tanmātra-sattā tasya aṇoḥ etām paśyati dehake
47. atha etat svāntaḥ saṃkalpāt svataḥ aṃśatā vindate.
tasya aṇoḥ tanmātra-sattā etām dehake paśyati.
47. Then, this (unconscious entity) spontaneously perceives a portion (aṃśatā) of itself arising from the mental intention (saṃkalpa) within one's own self. One then perceives this (portion) as the subtle elemental existence (tanmātrasattā) of that subtle particle (aṇu) within the body (dehake).
सर्वं स्थूलत्वमापन्नं तदेवाशु प्रपश्यति ।
तस्य तन्मात्ररन्ध्राणि यथादेशं प्रपश्यति ॥ ४८ ॥
sarvaṃ sthūlatvamāpannaṃ tadevāśu prapaśyati ,
tasya tanmātrarandhrāṇi yathādeśaṃ prapaśyati 48
48. sarvam sthūlatvam āpannam tat eva āśu prapaśyati
tasya tanmātra-randhrāṇi yathādeśam prapaśyati
48. sarvam sthūlatvam āpannam tat eva āśu prapaśyati.
tasya tanmātra-randhrāṇi yathādeśam prapaśyati.
48. One indeed quickly perceives all (sarvam) that has attained grossness (sthūlatvam āpannam). One also clearly discerns its subtle elemental apertures (tanmātrarandhrāṇi) according to their respective locations (yathādeśam).
ततः पुरुषरूपैकभावनात्पुरुषाकृतिम् ।
काकतालीयवद्दृष्ट्वा तुष्टं पुष्टं भवत्यलम् ॥ ४९ ॥
tataḥ puruṣarūpaikabhāvanātpuruṣākṛtim ,
kākatālīyavaddṛṣṭvā tuṣṭaṃ puṣṭaṃ bhavatyalam 49
49. tataḥ puruṣarūpaikabhāvanāt puruṣākṛtim
kākatālīyavat dṛṣṭvā tuṣṭam puṣṭam bhavati alam
49. tataḥ puruṣarūpaikabhāvanāt puruṣākṛtim kākatālīyavat
dṛṣṭvā [janaḥ] alam tuṣṭam puṣṭam bhavati
49. Consequently, from the exclusive meditation on the supreme cosmic person's (puruṣa) form, one sees a human-like manifestation, as if by an accidental coincidence, and thereby becomes completely satisfied and invigorated.
जीवदेतदवस्थाकं स्थितं पश्यति देहकम् ।
असन्तमेव गन्धर्वपुरं स्वप्रनरं यथा ॥ ५० ॥
jīvadetadavasthākaṃ sthitaṃ paśyati dehakam ,
asantameva gandharvapuraṃ svapranaraṃ yathā 50
50. jīvat etat avasthākam sthitam paśyati dehakām
asantam eva gandharvapuraṃ svapranaram yathā
50. [janaḥ] jīvat etadavastākam sthitam dehakām asantam
eva gandharvapuraṃ svapranaram yathā paśyati
50. One perceives this living body, which exists in its particular state, as indeed non-existent, just like an illusory city of Gandharvas or a person seen in a dream.
श्रीवसिष्ठ उवाच ।
गन्धर्वनगराकारमपि स्वप्ननरोपमम् ।
जगद्दुःखाय दुःखस्य कात्र युक्तिः परिक्षये ॥ ५१ ॥
śrīvasiṣṭha uvāca ,
gandharvanagarākāramapi svapnanaropamam ,
jagadduḥkhāya duḥkhasya kātra yuktiḥ parikṣaye 51
51. śrīvasiṣṭha uvāca gandharvanagarākāram api svapnanaropamam
jagat duḥkhāya duḥkhasya kā atra yuktiḥ parikṣaye
51. śrīvasiṣṭha uvāca gandharvanagarākāram api svapnanaropamam
jagat duḥkhāya [bhavati] duḥkhasya parikṣaye atra kā yuktiḥ?
51. Śrī Vasiṣṭha said: When this world itself, resembling an illusory city of Gandharvas and comparable to a dream-person, leads to suffering, what reasoning is there for the eradication of that suffering?
ईश्वर उवाच ।
वासनावशतो दुःखं विद्यमाने च सा भवेत् ।
अविद्यमानं च जगन्मृगतृष्णाम्बुभङ्गवत् ॥ ५२ ॥
īśvara uvāca ,
vāsanāvaśato duḥkhaṃ vidyamāne ca sā bhavet ,
avidyamānaṃ ca jaganmṛgatṛṣṇāmbubhaṅgavat 52
52. īśvara uvāca vāsanāvaśataḥ duḥkham vidyamāne ca sā
bhavet avidyamānam ca jagat mṛgatṛṣṇāmbu-bhaṅgavat
52. īśvara uvāca duḥkham vāsanāvaśataḥ
[bhavati] ca sā vidyamāne
[sati] bhavet ca jagat avidyamānam
mṛgatṛṣṇāmbu-bhaṅgavat [asti]
52. Īśvara said: Suffering arises due to the influence of latent impressions (vāsanā), and such (vāsanā) would exist when something (to attach to) is present. Yet, the world, which is inherently non-existent, is like the dissolution of mirage water.
अतः किं वास्यते केन कस्य वा वासना कुतः ।
कथं स्वप्ननरेणाङ्ग मृगतृष्णाम्बु पीयते ॥ ५३ ॥
ataḥ kiṃ vāsyate kena kasya vā vāsanā kutaḥ ,
kathaṃ svapnanareṇāṅga mṛgatṛṣṇāmbu pīyate 53
53. ataḥ kim vāsyate kena kasya vā vāsanā kutaḥ
katham svapna-nareṇa aṅga mṛgatṛṣṇā-ambu pīyate
53. aṅga,
ataḥ kim kena vāsyate? vā kasya vāsanā kutaḥ? katham svapnanareṇa mṛgatṛṣṇāmbu pīyate?
53. Therefore, what exactly is imbued by whom? Or, from whom does a latent impression (vāsanā) arise? O dear one, how can a person in a dream drink mirage water?
सद्रष्टरि तु साहन्ते समनोमननादिके ।
अविद्यमाने जगति यत्सत्तत्परिदृश्यते ॥ ५४ ॥
sadraṣṭari tu sāhante samanomananādike ,
avidyamāne jagati yatsattatparidṛśyate 54
54. sat draṣṭari tu sa-ahante sa-manas-manana-ādike
avidyamāne jagati yat sat tat paridṛśyate
54. avidyamāne jagati tu sa-ahante sa-manas-manana-ādike
sat draṣṭari yat sat tat paridṛśyate
54. But in the true seer (draṣṭṛ), together with the ego (ahaṅkāra), mind (manas), mentation (manana), and so forth, when the world (jagat) is nonexistent, only that which is truly existent is perceived.
यत्र नो वासना नैव वासको नैव वास्यता ।
केवलं केवलीभावः संशान्तकलनभ्रमः ॥ ५५ ॥
yatra no vāsanā naiva vāsako naiva vāsyatā ,
kevalaṃ kevalībhāvaḥ saṃśāntakalanabhramaḥ 55
55. yatra no vāsanā na eva vāsakaḥ na eva vāsyatā
kevalam kevalībhāvaḥ saṃ-śānta-kalana-bhramaḥ
55. yatra vāsanā no,
vāsakaḥ na eva,
vāsyatā na eva,
(tatra) kevalam saṃ-śānta-kalana-bhramaḥ kevalībhāvaḥ (asti).
55. Where there is no latent impression (vāsanā) at all, nor any imbuing agent, nor the state of being imbued, there is only the pure state of absolute oneness (kevalībhāva), with the delusion of distinctions completely subsided.
यस्य सत्योऽप्यसत्यो वा शून्य एव हि यक्षकः ।
विलीनस्तस्य कैवल्यात्किमन्यदवशिष्यते ॥ ५६ ॥
yasya satyo'pyasatyo vā śūnya eva hi yakṣakaḥ ,
vilīnastasya kaivalyātkimanyadavaśiṣyate 56
56. yasya satyaḥ api asatyaḥ vā śūnyaḥ eva hi yakṣakaḥ
vilīnaḥ tasya kaivalyāt kim anyat avaśiṣyate
56. yasya yakṣakaḥ satyaḥ api asatyaḥ vā śūnyaḥ eva hi vilīnaḥ,
tasya kaivalyāt kim anyat avaśiṣyate?
56. If a person's mental construct (yakṣaka) - whether it be considered real, unreal, or merely empty - has indeed dissolved, then for such a person, what else remains beyond absolute isolation (kaivalya)?
शून्य एव हि वेताल इवेत्थं चित्तवासना ।
उदितेयं जगन्नाम्नी तच्छान्तौ शान्तिरक्षता ॥ ५७ ॥
śūnya eva hi vetāla ivetthaṃ cittavāsanā ,
uditeyaṃ jagannāmnī tacchāntau śāntirakṣatā 57
57. śūnyaḥ eva hi vetālaḥ iva ittham cittavāsanā
uditā iyam jagat-nāmnī tat-śāntau śāntiḥ akṣatā
57. ittham cittavāsanā jagat-nāmnī iyam vetālaḥ iva
śūnyaḥ eva hi uditā tat-śāntau akṣatā śāntiḥ
57. Indeed, this mental impression (cittavāsanā), which is called the 'world' (jagat), arises like a phantom (vetāla) in the void itself. When it is pacified, an undisturbed peace (śānti) truly remains.
अहन्तायां जगति च मृगतृष्णाजले च यः ।
सास्थस्तं थिग्घतनरं नोपदेश्यस्त्वसाविति ॥ ५८ ॥
ahantāyāṃ jagati ca mṛgatṛṣṇājale ca yaḥ ,
sāsthastaṃ thigghatanaraṃ nopadeśyastvasāviti 58
58. ahantāyām jagati ca mṛgatṛṣṇājale ca yaḥ sa-āsthaḥ
tam dhik hata-naram na upadeśyaḥ tu asau iti
58. yaḥ ahantāyām ca jagati ca mṛgatṛṣṇājale ca sa-āsthaḥ,
asau tam hata-naram dhik,
na upadeśyaḥ iti tu
58. He who possesses attachment (sāsthaḥ) to the ego (ahantā), to the world (jagat), and to the water of a mirage (mṛgatṛṣṇājala) - that wretched man (hatana) should not be given instruction; thus it is stated.
जीवं विवेकिनमिहोपदिशन्ति तज्ज्ञा नो बालमुद्भ्रममसन्मयमार्यमुक्तम् ।
अज्ञं प्रशास्ति किल यः कनकावदातां स स्वप्नदृष्टपुरुषाय सुतां ददाति ॥ ५९ ॥
jīvaṃ vivekinamihopadiśanti tajjñā no bālamudbhramamasanmayamāryamuktam ,
ajñaṃ praśāsti kila yaḥ kanakāvadātāṃ sa svapnadṛṣṭapuruṣāya sutāṃ dadāti 59
59. jīvam vivekinam iha upadiśanti tat-jñāḥ
no bālam udbhraṃam asat-mayam ārya-muktam
ajñam praśāsti kila yaḥ kanaka-avadātām
sa svapna-dṛṣṭa-puruṣāya sutām dadāti
59. iha tat-jñāḥ vivekinam jīvam upadiśanti,
no bālam,
no udbhraṃam,
no asat-mayam,
no ārya-muktam.
yaḥ ajñam kila praśāsti,
saḥ kanaka-avadātām sutām svapna-dṛṣṭa-puruṣāya dadāti
59. Here, those who know the truth (tajjñāḥ) instruct the discerning individual (jīva), not the childish (bāla), the deluded (udbhrama), the unreal (asanmaya), or the one abandoned by the noble. Indeed, whoever instructs an ignorant person (ajña) is like one who gives his golden-complexioned daughter to a man seen only in a dream.

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 (current chapter) 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