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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-49

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श्रीराम उवाच ।
यदि नास्ति विकारादि ब्रह्मन्ब्रह्मणि बृंहिते ।
तदिदं कथमाभाति भावाभावमयं जगत् ॥ १ ॥
śrīrāma uvāca ,
yadi nāsti vikārādi brahmanbrahmaṇi bṛṃhite ,
tadidaṃ kathamābhāti bhāvābhāvamayaṃ jagat 1
1. yadi na asti vikāra-ādi brahman brahmaṇi bṛṃhite
tat idam katham ābhāti bhāva-abhāva-mayam jagat
1. brahman! yadi bṛṃhite brahmaṇi vikāra-ādi na asti,
tat idam bhāva-abhāva-mayam jagat katham ābhāti?
1. Śrī Rāma said: O Brahman, if there is no change or the like in the all-pervading ultimate reality (brahman), then how does this world, composed of existence and non-existence, appear?
श्रीवसिष्ठ उवाच ।
अपुनःप्रागवस्थानं यत्स्वरूपविपर्ययः ।
त्तद्विकारादिकं तात यत्क्षीरादिषु वर्तते ॥ २ ॥
śrīvasiṣṭha uvāca ,
apunaḥprāgavasthānaṃ yatsvarūpaviparyayaḥ ,
ttadvikārādikaṃ tāta yatkṣīrādiṣu vartate 2
2. śrīvasiṣṭha uvāca apunaḥ prāk-avasthānam yat svarūpa-viparyayaḥ
tat tat vikāra-ādikam tāta yat kṣīra-ādiṣu vartate
2. tāta yat kṣīra-ādiṣu vartate tat tat vikāra-ādikam
yat apunaḥ prāk-avasthānam svarūpa-viparyayaḥ
2. Śrī Vasiṣṭha said: "Dear one, that very transformation (vikāra) and so forth, as observed in milk and similar substances, is characterized by not returning to its original state and is a reversal of its intrinsic nature (svarūpa)."
पयस्तां पुनरभ्येति दधित्वान्न पुनः पयः ।
बुद्धमाद्यन्तमध्येषु ब्रह्म ब्रह्मैव निर्मलम् ॥ ३ ॥
payastāṃ punarabhyeti dadhitvānna punaḥ payaḥ ,
buddhamādyantamadhyeṣu brahma brahmaiva nirmalam 3
3. payas tām punaḥ abhyeti dadhitvāt na punaḥ payaḥ
buddham ādi-anta-madhyeṣu brahma brahma eva nirmalam
3. payas tām punaḥ abhyeti dadhitvāt punaḥ payaḥ na
ādi-anta-madhyeṣu buddham nirmalam brahma brahma eva
3. Milk attains the curd state; however, from the state of curd, it does not become milk again. In contrast, Brahman (brahman), understood in its beginning, middle, and end, remains Brahman (brahman) alone, always pure.
क्षीरादेरिव तेनास्ति ब्रह्मणो न विकारिता ।
अनाद्यन्तविभागस्य न चैषोऽवयविक्रमः ॥ ४ ॥
kṣīrāderiva tenāsti brahmaṇo na vikāritā ,
anādyantavibhāgasya na caiṣo'vayavikramaḥ 4
4. kṣīra-ādeḥ iva tena asti brahmaṇaḥ na vikāritā
anādi-anta-vibhāgasya na ca eṣaḥ avayavi-kramaḥ
4. tena kṣīra-ādeḥ iva brahmaṇaḥ vikāritā na asti
anādi-anta-vibhāgasya ca eṣaḥ avayavi-kramaḥ na
4. Therefore, unlike milk and similar substances, Brahman (brahman) does not possess a transformative nature (vikāritā). For that which is without divisions of beginning or end, there is also no sequence of constituent parts.
समस्याद्यन्तयोर्येयं दृश्यते विकृतिः क्षणात् ।
संविदः संभ्रमं विद्धि नाविकारेऽस्ति विक्रिया ॥ ५ ॥
samasyādyantayoryeyaṃ dṛśyate vikṛtiḥ kṣaṇāt ,
saṃvidaḥ saṃbhramaṃ viddhi nāvikāre'sti vikriyā 5
5. samasya ādi-antayoḥ yā iyam dṛśyate vikṛtiḥ kṣaṇāt
saṃvidaḥ saṃbhramam viddhi na avikāre asti vikriyā
5. yā iyam vikṛtiḥ samasya-ādi-antayoḥ kṣaṇāt dṛśyate
saṃvidaḥ saṃbhramam viddhi avikāre vikriyā na asti
5. That momentary transformation (vikṛti) which is perceived in the totality, at its beginning and end, know it to be a delusion of consciousness (saṃvid). For in that which is changeless, there is no actual change (vikriyā).
न संवेद्यं न संवित्तिस्तत्र ब्रह्मणि विद्यते ।
तद्ब्रह्मशब्दकथितं निःसंबन्धचिदात्मवत् ॥ ६ ॥
na saṃvedyaṃ na saṃvittistatra brahmaṇi vidyate ,
tadbrahmaśabdakathitaṃ niḥsaṃbandhacidātmavat 6
6. na saṃvedyam na saṃvittiḥ tatra brahmaṇi vidyate
tat brahmaśabdakathitam niḥsaṃbandhacidātmavat
6. brahmaṇi tatra saṃvedyam na saṃvittiḥ na vidyate
tat brahmaśabdakathitam niḥsaṃbandhacidātmavat
6. In that (brahman), there exists neither an object of knowledge nor (subjective) consciousness. That which is denoted by the word (brahman) is like pure consciousness (cit) that is devoid of all relationships.
यादृगाद्यन्तयोर्वस्तु तादृगेव तदुच्यते ।
मध्ये यस्य यदन्यत्वं तदबोधाद्विजृम्भितम् ॥ ७ ॥
yādṛgādyantayorvastu tādṛgeva taducyate ,
madhye yasya yadanyatvaṃ tadabodhādvijṛmbhitam 7
7. yādṛk ādyantayoḥ vastu tādṛk eva tat ucyate
madhye yasya yat anyatvam tat abodhāt vijṛmbhitam
7. vastu yādṛk ādyantayoḥ tādṛk eva tat ucyate
yasya madhye yat anyatvam tat abodhāt vijṛmbhitam
7. A thing is truly described by what it is like at its beginning and end. Any perceived alteration or difference in its middle state arises from ignorance.
आत्मा त्वाद्यन्तमध्येषु समः सर्वत्र सर्वदा ।
स्वमप्यन्यत्वमायाति नात्मतत्त्वं कदाचन ॥ ८ ॥
ātmā tvādyantamadhyeṣu samaḥ sarvatra sarvadā ,
svamapyanyatvamāyāti nātmatattvaṃ kadācana 8
8. ātmā tu ādyantamadhyeṣu samaḥ sarvatra sarvadā
svam api anyatvam āyāti na ātmatattvam kadācana
8. tu ātmā ādyantamadhyeṣu sarvatra sarvadā samaḥ
svam api anyatvam āyāti ātmatattvam kadācana na
8. However, the self (ātman) remains uniform everywhere and always, throughout its beginning, middle, and end. Even one's perceived individual self (sva) undergoes transformation, but the true essence of the self (ātmatattva) never changes.
अरूपत्वात्तथैकत्वान्नित्यत्वादयमीश्वरः ।
वशं भावविकाराणां न कदाचन गच्छति ॥ ९ ॥
arūpatvāttathaikatvānnityatvādayamīśvaraḥ ,
vaśaṃ bhāvavikārāṇāṃ na kadācana gacchati 9
9. arūpatvāt tathā ekatvāt nityatvāt ayam īśvaraḥ
vaśam bhāvavikārāṇām na kadācana gacchati
9. ayam īśvaraḥ arūpatvāt tathā ekatvāt nityatvāt
bhāvavikārāṇām vaśam kadācana na gacchati
9. Due to its formlessness, its singular nature, and its eternality, this Lord (īśvara) never succumbs to the various transformations of being (bhāvavikāra).
श्रीराम उवाच ।
विद्यमाने सदैकस्मिन्ब्रह्मण्येकान्तनिर्मले ।
संविद्भ्रमस्वरूपाया अविद्यायाः क आगमः ॥ १० ॥
śrīrāma uvāca ,
vidyamāne sadaikasminbrahmaṇyekāntanirmale ,
saṃvidbhramasvarūpāyā avidyāyāḥ ka āgamaḥ 10
10. śrīrāma uvāca vidyamāne sadā ekasmin brahmaṇi
ekāntanirmale saṃvidbhramasvarūpāyāḥ avidyāyāḥ kaḥ āgamaḥ
10. śrīrāma uvāca ekasmin sadā ekāntanirmale brahmaṇi
vidyamāne saṃvidbhramasvarūpāyāḥ avidyāyāḥ kaḥ āgamaḥ
10. Śrī Rāma said: When the one, absolutely pure (brahman) eternally exists, what is the origin of ignorance (avidyā), whose very nature is a delusion of consciousness?
श्रीवसिष्ठ उवाच ।
ब्रह्मतत्त्वमिदं सर्वमासीदस्ति भविष्यति ।
निर्विकारमनाद्यन्तं नाविद्यास्तीति निश्चयः ॥ ११ ॥
śrīvasiṣṭha uvāca ,
brahmatattvamidaṃ sarvamāsīdasti bhaviṣyati ,
nirvikāramanādyantaṃ nāvidyāstīti niścayaḥ 11
11. śrīvasiṣṭha uvāca brahmatattvam idam sarvam āsīt asti
bhaviṣyati nirvikāram anādyantam na avidyā asti iti niścayaḥ
11. śrīvasiṣṭha uvāca idam sarvam brahmatattvam āsīt asti
bhaviṣyati nirvikāram anādyantam na avidyā asti iti niścayaḥ
11. Śrī Vasiṣṭha said: This entire reality is the essence of (brahman); it existed, it exists, and it will exist. It is immutable, without beginning or end. Therefore, there is no ignorance (avidyā) – this is the definitive conclusion.
यस्तु ब्रह्मेति शब्देन वाच्यवाचकयोः क्रमः ।
तत्रापि नान्यताभावमुपदेष्टुं क्रमो ह्यसौ ॥ १२ ॥
yastu brahmeti śabdena vācyavācakayoḥ kramaḥ ,
tatrāpi nānyatābhāvamupadeṣṭuṃ kramo hyasau 12
12. yaḥ tu brahma iti śabdena vācyavācakayoḥ kramaḥ
tatra api na anyatābhāvam upadeṣṭum kramaḥ hi asau
12. yaḥ tu brahma iti śabdena vācyavācakayoḥ kramaḥ
tatra api anyatābhāvam na upadeṣṭum asau kramaḥ hi
12. The usage of the word 'brahman' (brahman) to refer to both the denoted object and the denoting word is simply a method to instruct that, even within this linguistic distinction, there is no actual state of otherness (anyatābhāva).
त्वमहं जगदाशाश्च द्यौर्भूश्चाप्यनलादि वा ।
ब्रह्ममात्रमनाद्यन्तं नाविद्यास्ति मनागपि ॥ १३ ॥
tvamahaṃ jagadāśāśca dyaurbhūścāpyanalādi vā ,
brahmamātramanādyantaṃ nāvidyāsti manāgapi 13
13. tvam aham jagat āśāḥ ca dyauḥ bhūḥ ca api anala ādi
vā brahmamātram anādyantam na avidyā asti manāk api
13. tvam aham jagat āśāḥ ca dyauḥ bhūḥ ca api anala ādi vā anādyantam brahmamātram.
avidyā manāk api na asti
13. You, I, the world, the cardinal directions, heaven, earth, fire, and all else - all are merely the beginningless and endless (brahman). There is not even the slightest trace of ignorance (avidyā) anywhere.
नामैवेदमविद्येति भ्रममात्रमसद्विदुः ।
न विद्यते या सा सत्या कीदृग्राम भवेत्किल ॥ १४ ॥
nāmaivedamavidyeti bhramamātramasadviduḥ ,
na vidyate yā sā satyā kīdṛgrāma bhavetkila 14
14. nāma eva idam avidyā iti bhrama mātram asat viduḥ
na vidyate yā sā satyā kīdṛk rāma bhavet kila
14. rāma idam nāma avidyā iti bhrama mātram asat
viduḥ yā na vidyate sā satyā kīdṛk bhavet kila
14. This very term "ignorance (avidyā)" is understood as merely an illusion, as something non-existent. How could that which does not exist be real (satya)? What kind of reality (satya) could that possibly be, O Rama?
श्रीराम उवाच ।
उपशमप्रकरणे ह्यस्तने तु त्वयेरितम् ।
अविद्येयं तथेत्थं च विचार्यत इति प्रभो ॥ १५ ॥
śrīrāma uvāca ,
upaśamaprakaraṇe hyastane tu tvayeritam ,
avidyeyaṃ tathetthaṃ ca vicāryata iti prabho 15
15. śrīrāma uvāca upaśamaprakaraṇe hi astane tu tvayā
īritam avidyā iyam tathā ittham ca vicāryate iti prabho
15. śrīrāma uvāca prabho hi astane upaśamaprakaraṇe tu
tvayā avidyā iyam tathā ittham ca vicāryate iti īritam
15. Śrī Rāma said: "O Lord, indeed, in the previous chapter on tranquility (upaśama), it was stated by you that this ignorance (avidyā) is to be deliberated upon in various ways."
श्रीवसिष्ठ उवाच ।
एतावन्तमबुद्धस्त्वमभूः कालं रघूद्वह ।
कल्पिताभिः किलैताभिर्बोधितोसि स्वयुक्तिभिः ॥ १६ ॥
śrīvasiṣṭha uvāca ,
etāvantamabuddhastvamabhūḥ kālaṃ raghūdvaha ,
kalpitābhiḥ kilaitābhirbodhitosi svayuktibhiḥ 16
16. śrīvasiṣṭha uvāca etāvantam abuddhaḥ tvam abhūḥ kālam
raghūdvaha kalpitābhiḥ kila etābhiḥ bodhitaḥ asi svayuktibhiḥ
16. śrīvasiṣṭha uvāca raghūdvaha tvam etāvantam kālam abuddhaḥ
abhūḥ kila etābhiḥ kalpitābhiḥ svayuktibhiḥ bodhitaḥ asi
16. Śrī Vasiṣṭha said: "O descendant of Raghu, you have remained unawakened for such a long time. Indeed, you have been enlightened by these conceptual constructs and your own reasonings."
अविद्येयमयं जीव इत्यादिकलनाक्रमः ।
अप्रबुद्धप्रबोधाय कल्पितो वाग्विदां वरैः ॥ १७ ॥
avidyeyamayaṃ jīva ityādikalanākramaḥ ,
aprabuddhaprabodhāya kalpito vāgvidāṃ varaiḥ 17
17. avidyā iyam ayam jīvaḥ iti ādi kalanākramaḥ
aprabuddhapabodhāya kalpitaḥ vāgvidām varaiḥ
17. iyam avidyā ayam jīvaḥ iti ādi kalanākramaḥ
aprabuddhaprabodhāya vāgvidām varaiḥ kalpitaḥ
17. This sequence of distinctions, such as "this is ignorance (avidyā), this is the individual soul (jīva)," has been devised by the best of eloquent speakers for the awakening of those who are unawakened.
अप्रबुद्धं मनो यावत्तावदेव भ्रमं विना ।
न प्रबोधमुपायाति तदाक्रोशशतैरपि ॥ १८ ॥
aprabuddhaṃ mano yāvattāvadeva bhramaṃ vinā ,
na prabodhamupāyāti tadākrośaśatairapi 18
18. aprabuddham manaḥ yāvat tāvat eva bhramam vinā
na prabodham upāyāti tadā āśrośaśataiḥ api
18. aprabuddham manaḥ yāvat tāvat eva bhramam vinā
prabodham na upāyāti tadā āśrośaśataiḥ api
18. As long as the mind remains unenlightened (aprabuddha), it does not attain awakening (prabodha) without overcoming delusion (bhrama). Even by hundreds of rebukes, it will not achieve that realization at that time.
युक्त्यैव बोधयित्वैष जीव आत्मनि योज्यते ।
यद्युक्त्यासाद्यते कार्यं न तद्यत्नशतैरपि ॥ १९ ॥
yuktyaiva bodhayitvaiṣa jīva ātmani yojyate ,
yadyuktyāsādyate kāryaṃ na tadyatnaśatairapi 19
19. yuktyā eva bodhayitvā eṣa jīvaḥ ātmani yojyate
yat yuktyā asādyate kāryam na tat yatnaśataiḥ api
19. eṣa jīvaḥ yuktyā eva bodhayitvā ātmani yojyate
yat kāryam yuktyā asādyate tat yatnaśataiḥ api na
19. Only by proper reasoning (yukti), after being enlightened, is this individual soul (jīva) united with the supreme Self (ātman). A goal achieved by reasoning (yukti) cannot be accomplished even by hundreds of mere efforts.
सर्वं ब्रह्मेति यो ब्रूयादप्रबुद्धस्य दुर्मतेः ।
स करोति सुहृद्वृत्त्या स्थाणोर्दुःखनिवेदनम् ॥ २० ॥
sarvaṃ brahmeti yo brūyādaprabuddhasya durmateḥ ,
sa karoti suhṛdvṛttyā sthāṇorduḥkhanivedanam 20
20. sarvam brahma iti yaḥ brūyāt aprabuddhasya durmateḥ
saḥ karoti suhṛdvṛttyā sthāṇoḥ duḥkhanivedanam
20. yaḥ aprabuddhasya durmateḥ sarvam brahma iti brūyāt
saḥ suhṛdvṛttyā sthāṇoḥ duḥkhanivedanam karoti
20. Whoever declares 'All is Brahman (brahman)' to an unenlightened individual (aprabuddha) with a foolish mind, even if acting out of friendship, is like someone announcing sorrow to a tree-stump, as the message will not be understood or appreciated.
युक्त्या प्रबोध्यते मूढः प्राज्ञस्तत्त्वेन बोध्यते ।
मूढः प्राज्ञत्वमायाति न युक्त्या बोधनं विना ॥ २१ ॥
yuktyā prabodhyate mūḍhaḥ prājñastattvena bodhyate ,
mūḍhaḥ prājñatvamāyāti na yuktyā bodhanaṃ vinā 21
21. yuktyā prabodhyate mūḍhaḥ prājñaḥ tattvena bodhyate
mūḍhaḥ prājñatvam āyāti na yuktyā bodhanam vinā
21. mūḍhaḥ yuktyā prabodhyate prājñaḥ tattvena bodhyate
mūḍhaḥ yuktyā bodhanam vinā prājñatvam na āyāti
21. An ignorant person (mūḍha) is enlightened through reasoning (yukti), while a wise person (prājña) is enlightened through the essential truth (tattva). However, an ignorant person (mūḍha) does not attain wisdom (prājñatva) without instruction facilitated by reasoning (yukti).
एतावन्तमबुद्धस्त्वं कालं युक्त्या प्रबोधितः ।
इदानीं संप्रबुद्धस्त्वं मया येनावबोध्यसे ॥ २२ ॥
etāvantamabuddhastvaṃ kālaṃ yuktyā prabodhitaḥ ,
idānīṃ saṃprabuddhastvaṃ mayā yenāvabodhyase 22
22. etāvantam abuddhaḥ tvam kālam yuktyā prabodhitaḥ
idānīm saṃprabuddhaḥ tvam mayā yena avabodhyase
22. tvam etāvantam kālam abuddhaḥ yuktyā prabodhitaḥ
idānīm tvam saṃprabuddhaḥ mayā yena avabodhyase
22. You were unenlightened for such a long time, (though) you were awakened by reasoning. Now you are thoroughly awakened, and it is by me that you are being enlightened.
ब्रह्माहं त्रिजगद्ब्रह्म त्वं ब्रह्म खलु दृश्यभूः ।
द्वितीया कलना नास्ति यथेच्छसि तथा कुरु ॥ २३ ॥
brahmāhaṃ trijagadbrahma tvaṃ brahma khalu dṛśyabhūḥ ,
dvitīyā kalanā nāsti yathecchasi tathā kuru 23
23. brahma aham trijagat brahma tvam brahma khalu dṛśyabhūḥ
dvitīyā kalanā na asti yathā icchasi tathā kuru
23. aham brahma,
trijagat brahma,
tvam khalu dṛśyabhūḥ brahma.
dvitīyā kalanā na asti.
yathā icchasi tathā kuru
23. I am the Absolute (brahman); the three worlds are the Absolute (brahman). You are also, indeed, the visible reality (brahman). There is no second conceptualization. Therefore, do as you wish.
असंवेद्यमहासंवित्कोटिमात्रं जगत्त्रयम् ।
एकप्रत्ययवानन्तः कुर्वन्नपि न लिप्यसे ॥ २४ ॥
asaṃvedyamahāsaṃvitkoṭimātraṃ jagattrayam ,
ekapratyayavānantaḥ kurvannapi na lipyase 24
24. asaṃvedyamahāsaṃvitkoṭimātram jagattrayam
ekapratyayavān antaḥ kurvan api na lipyase
24. jagattrayam asaṃvedyamahāsaṃvitkoṭimātram (asti).
ekapratyayavān antaḥ (san) kurvan api na lipyase
24. The three worlds are merely an aspect of the imperceptible, supreme consciousness (mahāsaṃvit). Possessing a singular inner conviction, you are not tainted even while performing actions.
भारूपश्चेतनो व्यापी परमात्माहमित्ययम् ।
राघवानुभवान्तस्त्वं तिष्ठन्गच्छञ्छ्वसन्स्वपन् ॥ २५ ॥
bhārūpaścetano vyāpī paramātmāhamityayam ,
rāghavānubhavāntastvaṃ tiṣṭhangacchañchvasansvapan 25
25. bhārūpaḥ cetanaḥ vyāpī paramātmā aham iti ayam
rāghavānubhavāntaḥ tvam tiṣṭhan gacchan śvasan svapan
25. ayam iti (yad) aham bhārūpaḥ cetanaḥ vyāpī paramātmā (asmi).
tvam rāghavānubhavāntaḥ (san) tiṣṭhan gacchan śvasan svapan (api tathā eva tiṣṭhasi)
25. This is the reality: I am the Supreme Self (paramātman), whose very form is radiance, who is conscious, and all-pervading. You, O Rāghava, possessing this inner experience, remain (as such) whether standing, moving, breathing, or sleeping.
निर्ममो निरहंकारो बुद्धिमानसि साधु चेत् ।
तद्ब्रह्म वेदनं शान्तं सर्वभूतस्थितं भव ॥ २६ ॥
nirmamo nirahaṃkāro buddhimānasi sādhu cet ,
tadbrahma vedanaṃ śāntaṃ sarvabhūtasthitaṃ bhava 26
26. nirmamaḥ nirahaṅkāraḥ buddhimān asi sādhu cet
tat brahma vedanam śāntam sarvabhūtasthitam bhava
26. cet sādhu asi buddhimān nirmamaḥ nirahaṅkāraḥ
tat śāntam sarvabhūtasthitam brahma vedanam bhava
26. If you are truly discerning, free from possessiveness, and without ego (ahaṅkāra), then become that peaceful knowledge (vedanam) of Brahman (brahman) which is present in all beings.
तदनाद्यन्तमाभासं सत्त्वमेव परं पदम् ।
स्थितोऽसि सर्वगैकात्मशुद्धसंविन्मयात्मकः ॥ २७ ॥
tadanādyantamābhāsaṃ sattvameva paraṃ padam ,
sthito'si sarvagaikātmaśuddhasaṃvinmayātmakaḥ 27
27. tat anādyantam ābhāsam sattvam eva param padam
sthitaḥ asi sarvagaikātmaśuddhasaṃvinmayātmakaḥ
27. tat anādyantam ābhāsam eva sattvam param padam (asti).
sarvagaikātmaśuddhasaṃvinmayātmakaḥ sthitaḥ asi.
27. That (Brahman) is without beginning or end, a manifestation, indeed the supreme state (param padam) of pure existence. You are established as one whose nature consists of the pure consciousness of the single self (ātman) pervading all.
यद्ब्रह्मात्मापि तुर्यश्च याऽविद्या प्रकृतिश्च या ।
तदभिन्नसदैकात्म यथा कुम्भशतेषु मृत् ॥ २८ ॥
yadbrahmātmāpi turyaśca yā'vidyā prakṛtiśca yā ,
tadabhinnasadaikātma yathā kumbhaśateṣu mṛt 28
28. yat brahma ātmā api turyaḥ ca yā avidyā prakṛtiḥ ca
yā tat abhinna sat ekātma yathā kumbhaśateṣu mṛt
28. yat brahma ātmā api ca turyaḥ,
yā ca avidyā yā ca prakṛtiḥ,
tat abhinna sat ekātma,
yathā kumbhaśateṣu mṛt.
28. That Brahman (brahman), which is also the self (ātman) and the fourth state (turya), and that which is nescience (avidyā) and nature (prakṛti) - all these are non-different, existing as the one self (ātman), just as clay is one in hundreds of pots.
नात्मनः प्रकृतिर्भिन्ना घटान्मृन्मयता यथा ।
सन्मृन्मात्रं यथा चान्तरात्मैवं प्रकृतिः स्थिता ॥ २९ ॥
nātmanaḥ prakṛtirbhinnā ghaṭānmṛnmayatā yathā ,
sanmṛnmātraṃ yathā cāntarātmaivaṃ prakṛtiḥ sthitā 29
29. na ātmanaḥ prakṛtiḥ bhinnā ghaṭāt mṛnmayatā yathā sat
mṛt mātram yathā ca antarātmā evam prakṛtiḥ sthitā
29. yathā ghaṭāt mṛnmayatā (na bhinnā),
(tathā) ātmanaḥ prakṛtiḥ na bhinnā.
ca yathā sat mṛt mātram (asti),
evam prakṛtiḥ antarātmā sthitā.
29. Nature (prakṛti) is not separate from the self (ātman), just as the clay-ness (mṛnmayatā) of a pot is not separate from the pot itself. And just as the pot is nothing but existing clay, so too nature (prakṛti) is established as the inner self (antarātman).
आवर्तः सलिलस्येव यः स्पन्दस्त्वयमात्मनः ।
प्रोक्तः प्रकृतिशब्देन तेनैवेह स एव हि ॥ ३० ॥
āvartaḥ salilasyeva yaḥ spandastvayamātmanaḥ ,
proktaḥ prakṛtiśabdena tenaiveha sa eva hi 30
30. āvartaḥ salilasya iva yaḥ spandaḥ tu ayam ātmanaḥ
proktaḥ prakṛtiśabdena tena eva iha saḥ eva hi
30. yaḥ ayam ātmanaḥ spandaḥ salilasya āvartaḥ iva (asti),
saḥ iha prakṛtiśabdena proktaḥ.
tena eva saḥ eva hi (asti).
30. Just as a whirlpool is a movement of water, so too, this pulsation (spanda) of the self (ātman) is declared here by the word nature (prakṛti). Indeed, it is precisely that very (self/pulsation) that exists here.
यथैकः स्पन्दपवनौ नाम्ना भिन्नौ न सत्तया ।
तथैकमात्मप्रकृती नाम्रा भिन्ने न सत्तया ॥ ३१ ॥
yathaikaḥ spandapavanau nāmnā bhinnau na sattayā ,
tathaikamātmaprakṛtī nāmrā bhinne na sattayā 31
31. yathā ekaḥ spandapavanau nāmnā bhinnau na sattayā
tathā ekam ātmaprakṛtī nāmnā bhinne na sattayā
31. yathā ekaḥ spandapavanau nāmnā bhinnau,
na sattayā; tathā ekam ātmaprakṛtī nāmnā bhinne,
na sattayā.
31. Just as pulsation (spanda) and wind (pavana), though referred to by two names, are fundamentally one in their true nature, not different in essence; similarly, the self (ātman) and nature (prakṛti), though called by two names, are fundamentally one in their true nature, not different in essence.
अबोधादेतयोर्भेदो बोधेनैव विलीयते ।
अबोधात्सन्मयो याति रज्ज्वां सर्पभ्रमो यथा ॥ ३२ ॥
abodhādetayorbhedo bodhenaiva vilīyate ,
abodhātsanmayo yāti rajjvāṃ sarpabhramo yathā 32
32. abodhāt etayoḥ bhedaḥ bodhena eva vilīyate
abodhāt sanmayaḥ yāti rajjvām sarpabhramaḥ yathā
32. etayoḥ bhedaḥ abodhāt (bhavati); bodhena eva vilīyate.
yathā rajjvām sarpabhramaḥ abodhāt (bhavati),
(tathā) sanmayaḥ abodhāt yāti.
32. The distinction between these two (the self and nature) arises from ignorance and dissolves only through knowledge. Just as the delusion of a snake (sarpabhrama) in a rope occurs due to ignorance, so too, due to ignorance, the truly existing (reality) appears as something other than itself.
चित्क्षेत्रे कलनाबीजं यदेतत्पतति स्फुरन् ।
चित्ताङ्कुरं तदेतस्माद्भाविसंसारखण्डकः ॥ ३३ ॥
citkṣetre kalanābījaṃ yadetatpatati sphuran ,
cittāṅkuraṃ tadetasmādbhāvisaṃsārakhaṇḍakaḥ 33
33. citkṣetre kalanābījam yat etat patati sphuran
cittāṅkuram tat etasmāt bhāvi saṃsārakhaṇḍakaḥ
33. yat etat kalanābījam sphuran citkṣetre patati,
tat etasmāt cittāṅkuram (bhavati),
(yaḥ eva) bhāvi saṃsārakhaṇḍakaḥ (asti).
33. When this seed of ideation (kalanābīja), pulsating, falls into the field of consciousness (citkṣetra), from it arises the sprout of the mind (cittāṅkura), which is the very fragment (or constituent part) of future transmigration (saṃsāra).
एतदेवात्मविज्ञानाद्दग्धं सद्वासनाजलैः ।
संसिक्तमपि यत्नेन न भवत्यङ्कुरक्षमम् ॥ ३४ ॥
etadevātmavijñānāddagdhaṃ sadvāsanājalaiḥ ,
saṃsiktamapi yatnena na bhavatyaṅkurakṣamam 34
34. etad eva ātma-vijñānāt dagdham sat vāsanā-jalaiḥ
saṃsiktam api yatnena na bhavati aṅkura-kṣamam
34. etat ātma-vijñānāt dagdham sat yatnena
vāsanā-jalaiḥ api saṃsiktam na aṅkura-kṣamam bhavati
34. This (seed of rebirth), once burnt by the knowledge of the self (ātman), even if carefully watered by the currents of latent impressions (vāsanās), does not become capable of sprouting.
नो चेत्पतति चित्क्षेत्रे कलनाबीजकं ततः ।
चित्ताङ्कुरा न जायन्ते सुखदुःखलवद्रुमाः ॥ ३५ ॥
no cetpatati citkṣetre kalanābījakaṃ tataḥ ,
cittāṅkurā na jāyante sukhaduḥkhalavadrumāḥ 35
35. no cet patati cit-kṣetre kalanā-bījakaṃ tataḥ
cittāṅkurāḥ na jāyante sukha-duḥkha-lava-drumāḥ
35. no cet kalanā-bījakaṃ cit-kṣetre patati tataḥ
sukha-duḥkha-lava-drumāḥ cittāṅkurāḥ na jāyante
35. If the seed of conceptualization (kalanā-bījaka) does not fall into the field of consciousness, then the sprouts of the mind (cittāṅkurāḥ) – which are like trees bearing fragments of joy and sorrow – do not arise.
द्वित्वं जगत्यसदुपात्तमबोधजातं बोधक्षयं जहिहि बोधमुपागतोऽसि ।
आत्मैकभावविभवेन भवाभयात्मा नास्त्येव दुःखमिति नः परमार्थसारः ॥ ३६ ॥
dvitvaṃ jagatyasadupāttamabodhajātaṃ bodhakṣayaṃ jahihi bodhamupāgato'si ,
ātmaikabhāvavibhavena bhavābhayātmā nāstyeva duḥkhamiti naḥ paramārthasāraḥ 36
36. dvitvam jagati asat-upāttam abodha-jātam
bodha-kṣayam jahihi bodham upāgataḥ asi
ātmaika-bhāva-vibhavena bhava-abhaya-ātmā
na asti eva duḥkham iti naḥ paramārtha-sāraḥ
36. bodham upāgataḥ asi jagati asat-upāttam
abodha-jātam bodha-kṣayam dvitvam jahihi
ātmaika-bhāva-vibhavena bhava-abhaya-ātmā
naḥ paramārtha-sāraḥ duḥkham eva na asti iti
36. You have attained true knowledge, therefore abandon duality in the world, which is grasped as unreal, born of ignorance, and destroys understanding. Through the splendor of the realization of the oneness of the self (ātman), become one whose true nature is freedom from the fear of rebirth (saṃsāra). 'There is indeed no suffering' – this is the essence of our ultimate truth.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 (current chapter) 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