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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-44

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श्रीवसिष्ठ उवाच ।
केवलेनेन्द्रियैः सार्धं वर्तमानार्थवर्तिना ।
असंगमेन मनसा यत्करोषि न तत्कृतम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
kevalenendriyaiḥ sārdhaṃ vartamānārthavartinā ,
asaṃgamena manasā yatkaroṣi na tatkṛtam 1
1. śrīvasiṣṭha uvāca | kevalena indriyaiḥ sārdham vartamānārthavartinā
| asaṅgamena manasā yat karoṣi na tat kṛtam ||
1. श्रीवसिष्ठ उवाच केवलेन इन्द्रियैः सार्धम् वर्तमानार्थवर्तिना असंगमेन मनसा यत् करोषि,
तत् न कृतम् [भवति]
1. Śrī Vasiṣṭha said: Whatever action you perform with an unattached mind (manas) - even when it is engaged with the present objects perceived by the senses - that action is not truly considered "done" (karma).
यथा प्राप्तिक्षणे वस्तु प्रथमे तुष्टये तथा ।
न प्राप्त्येकक्षणादूर्ध्वमिति को नानुभूतवान् ॥ २ ॥
yathā prāptikṣaṇe vastu prathame tuṣṭaye tathā ,
na prāptyekakṣaṇādūrdhvamiti ko nānubhūtavān 2
2. yathā prāptikṣaṇe vastu prathame tuṣṭaye tathā na
prāptiekakṣaṇāt ūrdhvam iti kaḥ na anubhūtavān
2. yathā vastu prāptikṣaṇe prathame tuṣṭaye tathā,
prāptiekakṣaṇāt ūrdhvam na [tuṣṭiḥ bhavati] iti kaḥ na anubhūtavān
2. Just as an object, at the moment of its acquisition, brings initial satisfaction, who has not experienced that this satisfaction does not last beyond that single moment of acquisition?
वाञ्छाकाले तुष्टये यत्तत्र वाञ्छैव कारणम् ।
तुष्टिस्त्वतुष्टिपर्यन्ता तस्माद्वाञ्छां परित्यज ॥ ४ ॥
vāñchākāle tuṣṭaye yattatra vāñchaiva kāraṇam ,
tuṣṭistvatuṣṭiparyantā tasmādvāñchāṃ parityaja 4
4. vāñchākāle tuṣṭaye yat tatra vāñchā eva kāraṇam
tuṣṭiḥ tu atuṣṭiparyantā tasmāt vāñchām parityaja
4. yat vāñchākāle tuṣṭaye [bhavati],
tatra vāñchā eva kāraṇam [bhavati].
tuṣṭiḥ tu atuṣṭiparyantā [bhavati].
tasmāt vāñchām parityaja.
4. What brings satisfaction at the time of desiring it, there, desire itself is the cause. However, satisfaction ultimately leads to dissatisfaction; therefore, abandon (parityaja) desire.
वाञ्छाकाले यथा वस्तु तुष्टये नान्यदा तथा ।
तस्मात्क्षणसुखे सक्तिं बालो बध्नाति नेतरः ॥ ५ ॥
vāñchākāle yathā vastu tuṣṭaye nānyadā tathā ,
tasmātkṣaṇasukhe saktiṃ bālo badhnāti netaraḥ 5
5. vāñchākāle yathā vastu tuṣṭaye na anyadā tathā
tasmāt kṣaṇasukhe saktim bālaḥ badhnāti na itaraḥ
5. yathā vastu vāñchākāle tuṣṭaye [bhavati] na anyadā tathā [bhavati],
tasmāt bālaḥ kṣaṇasukhe saktim badhnāti,
itaraḥ na [badhnāti]
5. Just as an object brings satisfaction only at the time of desiring it and not at other times, therefore, a child (bāla) becomes attached to momentary pleasure, but not a wise person.
आत्मज्ञानाचलस्याग्रे राम विश्रान्तवानसि ।
अहंभावमहाश्वभ्रे न पुनः पातमर्हसि ॥ ६ ॥
ātmajñānācalasyāgre rāma viśrāntavānasi ,
ahaṃbhāvamahāśvabhre na punaḥ pātamarhasi 6
6. ātmajñānācalasya agre rāma viśrāntavān asi
ahaṃbhāvamahāśvabhre na punaḥ pātam arhasi
6. rāma,
tvam ātmajñānācalasya agre viśrāntavān asi.
punaḥ ahaṃbhāvamahāśvabhre pātam na arhasi.
6. O Rāma, you have rested at the summit of the mountain of self-knowledge (ātma-jñāna); you ought not to fall again into the great abyss of ego (ahaṅkāra).
यत्स्मृतानन्तसद्दृष्टेर्ज्ञत्वमेरुशिरःस्थितेः ।
पुनर्गर्भानुकारान्तःपाताले पतनं कुतः ॥ ७ ॥
yatsmṛtānantasaddṛṣṭerjñatvameruśiraḥsthiteḥ ,
punargarbhānukārāntaḥpātāle patanaṃ kutaḥ 7
7. yat smṛtā anantasaddṛṣṭeḥ jñatvameruśiraḥsthiteḥ
punaḥ garbhānukārāntaḥpātāle patanam kutaḥ
7. kutaḥ patanam yat smṛtā anantasaddṛṣṭeḥ
jñatvameruśiraḥsthiteḥ punaḥ garbhānukārāntaḥpātāle
7. When one remembers their true nature, having attained the vision of endless reality (sat), and is situated at the summit of the mountain of knowledge, how can such a one fall back into the netherworld of a womb-like existence?
दृश्यते ते स्वभावोऽयं समतासत्यतामयः ।
मन्ये क्षीणविकल्पोऽसि जातोऽसि हतकालिकः ॥ ८ ॥
dṛśyate te svabhāvo'yaṃ samatāsatyatāmayaḥ ,
manye kṣīṇavikalpo'si jāto'si hatakālikaḥ 8
8. dṛśyate te svabhāvaḥ ayam samatāsatyatāmayaḥ
manye kṣīṇavikalpaḥ asi jātaḥ asi hatakālikaḥ
8. te ayam svabhāvaḥ samatāsatyatāmayaḥ dṛśyate manye
tvam kṣīṇavikalpaḥ asi tvam hatakālikaḥ jātaḥ asi
8. This nature of yours is perceived, characterized by equanimity (samatā) and truth. I believe you are one whose mental constructions (vikalpa) have ceased; you have become one for whom the concept of time (kālika) is obliterated.
स्वभावे संस्थितो राम इत्यावेदयतीव मे ।
सौम्य पूर्णार्णवप्रख्या समता निर्मला तव ॥ ९ ॥
svabhāve saṃsthito rāma ityāvedayatīva me ,
saumya pūrṇārṇavaprakhyā samatā nirmalā tava 9
9. svabhāve saṃsthitaḥ rāma iti āvedayati iva me
saumya pūrṇārṇavaprakhyā samatā nirmalā tava
9. rāma svabhāve saṃsthitaḥ iti me iva āvedayati
he saumya tava nirmalā pūrṇārṇavaprakhyā samatā
9. O Rama, established in your own intrinsic nature (svabhāva), it seems to reveal to me, 'O Gentle one, your equanimity (samatā) is pure and renowned like a full ocean.'
आशा यातु निराशत्वमभावं यातु भावनम् ।
अमनस्त्वं मनो यातु तवासङ्गेन जीवतः ॥ १० ॥
āśā yātu nirāśatvamabhāvaṃ yātu bhāvanam ,
amanastvaṃ mano yātu tavāsaṅgena jīvataḥ 10
10. āśā yātu nirāśatvam abhāvam yātu bhāvanam
amanastvam manaḥ yātu tava asaṅgena jīvataḥ
10. āśā nirāśatvam yātu bhāvanam abhāvam yātu
manaḥ amanastvam yātu tava asaṅgena jīvataḥ
10. Let hope transform into hopelessness; let mental constructs (bhāvana) dissolve into non-existence. Let the mind (manas) attain a state of no-mind (amanastva), for you who live through detachment.
यां यां वस्तुदृशं यासि तस्यां तस्यामवस्थितम् ।
सत्तासामान्यरूपेण ब्रह्म बृंहितचिद्धनम् ॥ ११ ॥
yāṃ yāṃ vastudṛśaṃ yāsi tasyāṃ tasyāmavasthitam ,
sattāsāmānyarūpeṇa brahma bṛṃhitaciddhanam 11
11. yām yām vastu-dṛśam yāsi tasyām tasyām avasthitam
sattā-sāmānya-rūpeṇa brahma bṛṃhita-cit-ghanam
11. yām yām vastu-dṛśam yāsi tasyām tasyām brahma
bṛṃhita-cit-ghanam sattā-sāmānya-rūpeṇa avasthitam
11. Whatever vision of reality you perceive, in each of those, the supreme reality (brahman) is present as universal existence, a vast and concentrated mass of consciousness.
अज्ञातात्मा निबद्धोऽसि विज्ञातात्मा न बध्यसे ।
राम त्वं स्वात्मनात्मानं बोधयस्व बलादतः ॥ १२ ॥
ajñātātmā nibaddho'si vijñātātmā na badhyase ,
rāma tvaṃ svātmanātmānaṃ bodhayasva balādataḥ 12
12. ajñāta-ātmā nibaddhaḥ asi vijñāta-ātmā na badhyase
rāma tvam sva-ātmanā ātmanam bodhayasva balāt ataḥ
12. rāma tvam ajñāta-ātmā asi nibaddhaḥ vijñāta-ātmā na
badhyase ataḥ balāt sva-ātmanā ātmanam bodhayasva
12. O Rama, you are bound if your true self (ātman) is unknown, but you are not bound if it is known. Therefore, O Rama, awaken your self (ātman) by your own self (ātman) with determination.
यत्र न स्वदते वस्तु स्वदते च यथागतम् ।
अवासनत्वं तद्विद्धि साम्यमाकाशकोमलम् ॥ १३ ॥
yatra na svadate vastu svadate ca yathāgatam ,
avāsanatvaṃ tadviddhi sāmyamākāśakomalam 13
13. yatra na svadate vastu svadate ca yathā-gatam
avāsanatvam tat viddhi sāmyam ākāśa-komalam
13. yatra vastu na svadate ca yathā-gatam svadate
tat avāsanatvam ākāśa-komalam sāmyam viddhi
13. That state where an object does not arouse desire, yet whatever comes is accepted, know that freedom from latent desires (vāsanā) to be equanimity (sāmya), subtle and soft like space (ākāśa).
वासनारहितैरन्तरिन्द्रियैराहर क्रियाः ।
न विक्रियामवाप्नोषि खवत्क्षोभशतैरपि ॥ १४ ॥
vāsanārahitairantarindriyairāhara kriyāḥ ,
na vikriyāmavāpnoṣi khavatkṣobhaśatairapi 14
14. vāsanā-rahitaiḥ antara-indriyaiḥ āhara kriyāḥ
na vikriyām avāpnoṣi kha-vat kṣobha-śataiḥ api
14. vāsanā-rahitaiḥ antara-indriyaiḥ kriyāḥ āhara
kha-vat kṣobha-śataiḥ api na vikriyām avāpnoṣi
14. Perform actions with your inner senses (indriya) free from latent desires (vāsanā). Even with hundreds of disturbances, you will not experience agitation, just like space (kha).
ज्ञाता ज्ञानं तथा ज्ञेयं त्रयमेकतयात्मनि ।
शान्तात्मानुभवाऽभव्यं न भूयो भवभागसि ॥ १५ ॥
jñātā jñānaṃ tathā jñeyaṃ trayamekatayātmani ,
śāntātmānubhavā'bhavyaṃ na bhūyo bhavabhāgasi 15
15. jñātā jñānam tathā jñeyam trayam ekatayā ātmani
śāntātmanubhava abhavyam na bhūyaḥ bhava bhāgasi
15. jñātā jñānam tathā jñeyam trayam ekatayā ātmani
śāntātmanubhava abhavyam na bhūyaḥ bhava bhāgasi
15. The knower, knowledge, and the knowable - this triad becomes one in the self (ātman). When the experience of the tranquil self (ātman) is realized as non-arising (abhavyam), you will not again partake in the cycle of transmigration (saṃsāra).
चित्तोन्मेषनिमेषाभ्यां संसारप्रलयोदयौ ।
वासनाप्राणसंरोधादनिमेषं मनः कुरु ॥ १६ ॥
cittonmeṣanimeṣābhyāṃ saṃsārapralayodayau ,
vāsanāprāṇasaṃrodhādanimeṣaṃ manaḥ kuru 16
16. cittaunmeṣanimeṣābhyām saṃsārapralayodayau
vāsanāprāṇasaṃrodhāt animeṣam manaḥ kuru
16. saṃsārapralayodayau cittaunmeṣanimeṣābhyām
vāsanāprāṇasaṃrodhāt manaḥ animeṣam kuru
16. The cycle of transmigration (saṃsāra), with its dissolution and arising, is caused by the mind's (citta) opening and closing. Therefore, by restraining desires (vāsanā) and the vital breath (prāṇa), make your mind unwavering.
प्राणोन्मेषनिमेषाभ्यां संसृतेः प्रलयोदयौ ।
तमभ्यासप्रयोगाभ्यामुन्मेषरहितं कुरु ॥ १७ ॥
prāṇonmeṣanimeṣābhyāṃ saṃsṛteḥ pralayodayau ,
tamabhyāsaprayogābhyāmunmeṣarahitaṃ kuru 17
17. prāṇonmeṣanimeṣābhyām saṃsṛteḥ pralayodayau
tat abhyāsaprayogābhyām unmeṣarahitam kuru
17. saṃsṛteḥ pralayodayau prāṇonmeṣanimeṣābhyām
abhyāsaprayogābhyām tat unmeṣarahitam kuru
17. The dissolution and arising of worldly existence (saṃsāra) result from the opening and closing of the vital breath (prāṇa). Therefore, through diligent practice (abhyāsa) and application, make that (prāṇa) devoid of activity.
मौर्ख्योन्मेषनिमेषाभ्यां कर्मणां प्रलयोदयौ ।
तद्विलीनं कुरु बलाद्गुरुशास्त्रार्थसंयमैः ॥ १८ ॥
maurkhyonmeṣanimeṣābhyāṃ karmaṇāṃ pralayodayau ,
tadvilīnaṃ kuru balādguruśāstrārthasaṃyamaiḥ 18
18. maurkhyonmeṣanimeṣābhyām karmaṇām pralayodayau
tat vilīnam kuru balāt guruśāstrārthasaṃyamaiḥ
18. karmaṇām pralayodayau maurkhyonmeṣanimeṣābhyām
balāt guruśāstrārthasaṃyamaiḥ tat vilīnam kuru
18. The dissolution and arising of actions (karma) result from the emergence and subsidence of ignorance. Therefore, forcefully dissolve that (ignorance) through disciplines (saṃyama) guided by the meaning of the guru's (guru) teachings and the scriptures.
यथा वातरजःसङ्गस्पन्दात्खं भाववेदनम् ।
तथा चितश्चेत्यतया स्पन्दादिदमुपस्थितम् ॥ १९ ॥
yathā vātarajaḥsaṅgaspandātkhaṃ bhāvavedanam ,
tathā citaścetyatayā spandādidamupasthitam 19
19. yathā vātarajaḥsaṅgaspandāt kham bhāvavedanam
| tathā citaḥ cetyatayā spandāt idam upasthitam
19. yathā vātarajaḥsaṅgaspandāt kham bhāvavedanam
tathā citaḥ cetyatayā spandāt idam upasthitam
19. Just as the perception of phenomena in space arises from the vibration of the conjunction of wind and dust, so too has this (world) arisen from the vibration of consciousness through its objectifiable nature.
दृश्यदर्शनसंबन्धस्पन्देनेयं जगद्गतिः ।
स्फुरत्यालोककुड्यादिसंगजा वर्णधीरिव ॥ २० ॥
dṛśyadarśanasaṃbandhaspandeneyaṃ jagadgatiḥ ,
sphuratyālokakuḍyādisaṃgajā varṇadhīriva 20
20. dṛśyadarśanasaṃbandhaspandena iyam jagat gatiḥ
| sphurati ālokakuḍyādisaṅgajā varṇa dhīḥ iva
20. iyam jagat gatiḥ dṛśyadarśanasaṃbandhaspandena
sphurati ālokakuḍyādisaṅgajā varṇa dhīḥ iva
20. This ongoing activity of the world manifests through the vibration of the connection between the seer and the seen, just like the perception of color arises from the interaction of light, a wall, and similar elements.
दृश्यदर्शनसंबन्धस्पन्दाभावे न जायते ।
वेदना भवदाभासा चित्रपुंसामिवाशये ॥ २१ ॥
dṛśyadarśanasaṃbandhaspandābhāve na jāyate ,
vedanā bhavadābhāsā citrapuṃsāmivāśaye 21
21. dṛśyadarśanasaṃbandhaspandābhāve na jāyate
| vedanā bhavat ābhāsā citrapuṃsām iva āśaye
21. dṛśyadarśanasaṃbandhaspandābhāve na bhavat
ābhāsā vedanā jāyate citrapuṃsām iva āśaye
21. In the absence of the vibration of the connection between the seen and the seeing, there arises no perception that appears as real existence, just as (illusory) painted figures would appear only within one's mind.
चित्तस्पन्दोत्थिता माया तदभावे विलीयते ।
पयःस्पन्दोत्थिता वीचिस्तदभावे विनश्यति ॥ २२ ॥
cittaspandotthitā māyā tadabhāve vilīyate ,
payaḥspandotthitā vīcistadabhāve vinaśyati 22
22. cittaspandotthitā māyā tat abhāve vilīyate |
payaḥspandotthitā vīciḥ tat abhāve vinaśyati
22. cittaspandotthitā māyā tat abhāve vilīyate
payaḥspandotthitā vīciḥ tat abhāve vinaśyati
22. The cosmic illusion (māyā) that arises from the vibration of the mind dissolves in the absence of that vibration. Similarly, a wave that arises from the vibration of water perishes when that vibration ceases.
त्यागेन वासनांशस्य बोधाद्वा प्राणरोधनात् ।
चित्ते निस्पन्दतां याते कुतः स्पन्दस्य संभवः ॥ २३ ॥
tyāgena vāsanāṃśasya bodhādvā prāṇarodhanāt ,
citte nispandatāṃ yāte kutaḥ spandasya saṃbhavaḥ 23
23. tyāgena vāsanāṃśasya bodhāt vā prāṇarodhanāt
citte nispandatām yāte kutaḥ spandasya sambhavaḥ
23. citte nispandatām yāte vāsanāṃśasya tyāgena vā
bodhāt vā prāṇarodhanāt spandasya sambhavaḥ kutaḥ
23. Through the renunciation of a portion of latent impressions (vāsanā), or through spiritual awakening (bodha), or through the restraint (nirodha) of the vital breath (prāṇa), once the mind (citta) has attained stillness, from where can the possibility of any movement (spanda) arise?
असंवित्स्पन्दमात्रेण याति चित्तमचित्तताम् ।
प्राणानां वा निरोधेन तदेव च परं पदम् ॥ २४ ॥
asaṃvitspandamātreṇa yāti cittamacittatām ,
prāṇānāṃ vā nirodhena tadeva ca paraṃ padam 24
24. asavit spanda mātreṇa yāti cittam acittatām
prāṇānām vā nirodhena tat eva ca param padam
24. cittam asavit spanda mātreṇa acittatām yāti
vā prāṇānām nirodhena ca tat eva param padam
24. By mere vibration (spanda) devoid of (objective) awareness (saṃvit), the mind (citta) attains the state of no-mind (acittatā). Or, through the restraint (nirodha) of the vital breaths (prāṇa), that very state is indeed the supreme goal (pada).
दृश्यदर्शनसंबन्धे यत्सुखं पारमार्थिकम् ।
तदन्तैकान्तसंवित्त्या ब्रह्मदृष्ट्या मनःक्षयः ॥ २५ ॥
dṛśyadarśanasaṃbandhe yatsukhaṃ pāramārthikam ,
tadantaikāntasaṃvittyā brahmadṛṣṭyā manaḥkṣayaḥ 25
25. dṛśya darśana sambandhe yat sukham pāramārthikam
tat anta ekānta saṃvittyā brahmadṛṣṭyā manaḥkṣayaḥ
25. manaḥkṣayaḥ yat pāramārthikam sukham dṛśya darśana
sambandhe tat anta ekānta saṃvittyā brahmadṛṣṭyā
25. The destruction of the mind (manaḥkṣaya) occurs through the ultimate, singular realization (saṃvit) of that supreme happiness (pāramārthika sukha) which lies in the relationship between the object of perception (dṛśya) and the act of perceiving (darśana), and also through the vision of Brahman (brahmadṛṣṭi).
यत्र नाभ्युदितं चित्तं तत्तत्सुखमकृत्रिमम् ।
न स्वर्गादौ संभवति मरौ हिमगृहं यथा ॥ २६ ॥
yatra nābhyuditaṃ cittaṃ tattatsukhamakṛtrimam ,
na svargādau saṃbhavati marau himagṛhaṃ yathā 26
26. yatra na abhyuditam cittam tat tat sukham akṛtrimam
na svargādau sambhavati marau himagṛham yathā
26. yatra cittam na abhyuditam tat tat akṛtrimam sukham
na svargādau sambhavati yathā marau himagṛham
26. Where the mind (citta) has not arisen, that indeed is the unconditioned (akṛtrima) happiness (sukha). It cannot exist in realms like heaven (svarga) and the like, just as a house of snow (himagṛha) cannot exist in a desert (maru).
चित्तोपशमजं स्फारमवाच्यं वचसा सुखम् ।
क्षयातिशयनिर्मुक्तं नोदेति न च शाम्यति ॥ २७ ॥
cittopaśamajaṃ sphāramavācyaṃ vacasā sukham ,
kṣayātiśayanirmuktaṃ nodeti na ca śāmyati 27
27. cittopaśamajam sphāram avācyam vacasā sukham
kṣayātiśayanirmuktam na udeti na ca śāmyati
27. cittopaśamajam sphāram avācyam vacasā sukham
kṣayātiśayanirmuktam na udeti ca na śāmyati
27. The immense happiness (sukham) born from the complete calming of the mind (citta) is inexpressible by speech. Free from decrease or increase, it neither arises nor ceases.
बोधाद्भवति चित्तान्तो दुर्बोधाच्चित्तवेदिता ।
बालवेतालवत्तेन मोहश्रीर्घनतां गता ॥ २८ ॥
bodhādbhavati cittānto durbodhāccittaveditā ,
bālavetālavattena mohaśrīrghanatāṃ gatā 28
28. bodhāt bhavati cittāntaḥ durbodhāt cittaveditā
bālavetālavat tena mohaśrīḥ ghanatām gatā
28. bodhāt cittāntaḥ bhavati durbodhāt cittaveditā
tena bālavetālavat mohaśrīḥ ghanatām gatā
28. From right understanding (bodha) comes the cessation of the mind (citta), while from misunderstanding comes the continued activity of the mind (citta). Therefore, the splendor of delusion (moha) has gained solidity, much like a child's fear of a ghost (vetāla).
विद्यमानमपि ह्येतच्चित्तं बोधाद्विलीयते ।
सदप्यसदिवाभाति ताम्रं हेमीकृतं यथा ॥ २९ ॥
vidyamānamapi hyetaccittaṃ bodhādvilīyate ,
sadapyasadivābhāti tāmraṃ hemīkṛtaṃ yathā 29
29. vidyamānam api hi etat cittam bodhāt vilīyate
sat api asat iva ābhāti tāmram hemīkṛtam yathā
29. hi etat vidyamānam api cittam bodhāt vilīyate
sat api asat iva ābhāti yathā tāmram hemīkṛtam
29. Indeed, even this existing mind (citta) dissolves through understanding (bodha). Though truly existent, it appears as non-existent, just as copper transformed into gold.
ज्ञस्य चित्तं न चित्ताख्यं ज्ञचित्तं सत्त्वमुच्यते ।
नामार्थान्यत्वभाक्चित्तं बोधात्ताम्रसुवर्णवत् ॥ ३० ॥
jñasya cittaṃ na cittākhyaṃ jñacittaṃ sattvamucyate ,
nāmārthānyatvabhākcittaṃ bodhāttāmrasuvarṇavat 30
30. jñasya cittam na cittākhyam jñacittam sattvam ucyate
nāmārthānyatvabhāk cittam bodhāt tāmrasuvarṇavat
30. jñasya cittam na cittākhyam jñacittam sattvam ucyate
bodhāt cittam nāmārthānyatvabhāk tāmrasuvarṇavat
30. The mind (citta) of the enlightened one is not called mind; rather, the enlightened one's mind (citta) is designated as pure being or reality (sattva). Through understanding (bodha), the mind (citta) acquires a different name and meaning, just like copper (transformed into) gold.
न संभवति चित्तत्वं तेन तत्प्रविलीयते ।
भ्रमः शाम्यति बोधेन नाभावो विद्यते सतः ॥ ३१ ॥
na saṃbhavati cittatvaṃ tena tatpravilīyate ,
bhramaḥ śāmyati bodhena nābhāvo vidyate sataḥ 31
31. na saṃbhavati cittatvam tena tat pravilīyate
bhramaḥ śāmyati bodhena na abhāvaḥ vidyate sataḥ
31. cittatvam na saṃbhavati tena tat pravilīyate
bodhena bhramaḥ śāmyati sataḥ abhāvaḥ na vidyate
31. The inherent nature of the mind (citta) does not truly exist, and therefore, it completely dissolves. Delusion (bhrama) subsides through awakening (bodha). The non-existence of the real (sat) is impossible.
अवस्त्वेव विकल्पात्म चित्तादि शशश्रृङ्गवत् ।
सर्वं तदात्मनस्तस्मात्तद्धि बोधाद्विलीयते ॥ ३२ ॥
avastveva vikalpātma cittādi śaśaśrṛṅgavat ,
sarvaṃ tadātmanastasmāttaddhi bodhādvilīyate 32
32. avastu eva vikalpa-ātma citta-ādi śaśa-śṛṅgavat
sarvam tat ātmanaḥ tasmāt tat hi bodhāt vilīyate
32. vikalpa-ātma citta-ādi avastu eva śaśa-śṛṅgavat
sarvam tat ātmanaḥ tasmāt tat hi bodhāt vilīyate
32. The mind (citta) and similar concepts, being products of mental constructs (vikalpa), are indeed unreal, like a hare's horn. All of this is fundamentally the Self (ātman). Therefore, that (illusory creation) certainly dissolves through true knowledge (bodha).
चित्तं सत्त्वं समायातं किंचित्कालं जगत्स्थितौ ।
विहृत्य तुर्यावस्थायां तुर्यातीतं भवत्यतः ॥ ३३ ॥
cittaṃ sattvaṃ samāyātaṃ kiṃcitkālaṃ jagatsthitau ,
vihṛtya turyāvasthāyāṃ turyātītaṃ bhavatyataḥ 33
33. cittam sattvam samāyātam kiñcit kālam jagat-sthitau
vihṛtya turyā-avasthāyām turyā-atītam bhavati ataḥ
33. cittam sattvam samāyātam kiñcit kālam jagat-sthitau
vihṛtya turyā-avasthāyām ataḥ turyā-atītam bhavati
33. Having attained the state of pure being (sattva), the mind (citta) resides for some time in the maintenance of the world. Then, having experienced the fourth state (turyā), it thereafter transcends (becomes beyond) even that turyā state.
ब्रह्मैव भूरिभवनभ्रमविभ्रमौघैरित्थं स्थितं सममनेकतयैकमेव ।
सर्वात्म संभवति नेतरदङ्ग किंचिच्चित्तादिकं च न हृदीव हि संनिवेशः ॥ ३४ ॥
brahmaiva bhūribhavanabhramavibhramaughairitthaṃ sthitaṃ samamanekatayaikameva ,
sarvātma saṃbhavati netaradaṅga kiṃciccittādikaṃ ca na hṛdīva hi saṃniveśaḥ 34
34. brahma eva bhūri-bhavana-bhrama-vibhrama-oghaiḥ
ittham sthitam samam anekatayā ekam eva
sarva-ātma saṃbhavati na itarat aṅga kiñcit
citta-ādikam ca na hṛdi iva hi saṃniveśaḥ
34. aṅga brahma eva bhūri-bhavana-bhrama-vibhrama-oghaiḥ
ittham anekatayā samam ekam eva
sthitam sarva-ātma saṃbhavati itarat kiñcit
citta-ādikam ca na hi hṛdi iva saṃniveśaḥ na
34. Only Brahman (brahman) exists, appearing in this way as one and uniform, even amidst the manifoldness created by countless currents of becoming, delusion (bhrama), and error. O dear one, the Self (ātman) of all is truly present; nothing else, such as the mind (citta) and so forth, genuinely exists. Indeed, there is no mere superimposition or arrangement, as if occurring within the heart.

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 (current chapter) 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