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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-67

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दशरथ उवाच ।
मुनिनायक तं भिक्षुं गत्वा संबोधयन्त्वमी ।
नरा मत्प्रहिताः शीघ्रं चानयन्तु कुटीगतम् ॥ १ ॥
daśaratha uvāca ,
munināyaka taṃ bhikṣuṃ gatvā saṃbodhayantvamī ,
narā matprahitāḥ śīghraṃ cānayantu kuṭīgatam 1
1. daśarathaḥ uvāca muni-nāyaka tam bhikṣum gatvā saṃbodhayantu
amī narāḥ mat-prahitāḥ śīghram ca ānayantu kuṭī-gatam
1. daśarathaḥ uvāca: muni-nāyaka! amī mat-prahitāḥ narāḥ tam bhikṣum gatvā saṃbodhayantu,
ca śīghram kuṭī-gatam (tam) ānayantu.
1. Daśaratha said: 'O leader of sages (munināyaka), let these men (narāḥ) sent by me (mat-prahitāḥ) go (gatvā), enlighten that mendicant (bhikṣum), and quickly bring him (ānayantu) who is in his hermitage (kuṭī-gatam).'
श्रीवसिष्ठ उवाच ।
राजंस्तस्य महाभिक्षोः स देहः प्राणवर्जितः ।
क्लेदो वैवर्ण्यमायातो नासौ जीवितभाजनम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
rājaṃstasya mahābhikṣoḥ sa dehaḥ prāṇavarjitaḥ ,
kledo vaivarṇyamāyāto nāsau jīvitabhājanam 2
2. śrī-vasiṣṭhaḥ uvāca rājan tasya mahā-bhikṣoḥ saḥ dehaḥ
prāṇa-varjitaḥ kledaḥ vaivarṇyam āyātaḥ na asau jīvita-bhājanam
2. śrī-vasiṣṭhaḥ uvāca: rājan! tasya mahā-bhikṣoḥ saḥ dehaḥ prāṇa-varjitaḥ.
kledaḥ vaivarṇyam (ca) āyātaḥ.
asau jīvita-bhājanam na (asti).
2. Śrī Vasiṣṭha said: 'O King (rājan), that great mendicant's (mahābhikṣoḥ) body (dehaḥ) is devoid of vital breath (prāṇavarjitaḥ). Decay (kledaḥ) and discoloration (vaivarṇyam) have set in (āyātaḥ). That (asau) body is no longer a receptacle for life (jīvitabhājanam).'
तस्य भिक्षोस्तु जीवोऽसौ भूत्वा पद्मजसारसः ।
जीवन्मुक्तः स्थितो भूयो नासौ संसृतिभाजनम् ॥ ३ ॥
tasya bhikṣostu jīvo'sau bhūtvā padmajasārasaḥ ,
jīvanmuktaḥ sthito bhūyo nāsau saṃsṛtibhājanam 3
3. tasya bhikṣoḥ tu jīvaḥ asau bhūtvā padmaja-sārasaḥ
jīvanmuktaḥ sthitaḥ bhūyaḥ na asau saṃsṛti-bhājanam
3. tasya bhikṣoḥ jīvaḥ asau tu padmaja-sārasaḥ bhūtvā
jīvanmuktaḥ sthitaḥ; bhūyaḥ asau saṃsṛti-bhājanam na
3. That individual soul (jīva), having indeed become a lotus-born crane for that mendicant, remains liberated while living; that soul is no longer subject to the cycle of transmigration (saṃsāra).
तद्गृहे मासपर्यन्ते बलान्निष्कासितार्गलाः ।
अन्तराले तु तिष्ठन्ति भृत्या भिक्षुदिदृक्षवः ॥ ४ ॥
tadgṛhe māsaparyante balānniṣkāsitārgalāḥ ,
antarāle tu tiṣṭhanti bhṛtyā bhikṣudidṛkṣavaḥ 4
4. tad-gṛhe māsa-paryante balāt niṣkāsita-argalāḥ
antarāle tu tiṣṭhanti bhṛtyāḥ bhikṣu-didṛkṣavaḥ
4. māsa-paryante tad-gṛhe balāt niṣkāsita-argalāḥ
bhṛtyāḥ tu antarāle bhikṣu-didṛkṣavaḥ tiṣṭhanti
4. At the end of a month, in his house, the servants, having had their barriers removed by force, indeed remain in the interim, wishing to see the mendicant.
ततो नष्टाङ्गसंधानं कायं निष्काल्यते जले ।
त्यक्ष्यन्त्यन्यं करिष्यन्ति भिक्षुमक्षुण्णमानसम् ॥ ५ ॥
tato naṣṭāṅgasaṃdhānaṃ kāyaṃ niṣkālyate jale ,
tyakṣyantyanyaṃ kariṣyanti bhikṣumakṣuṇṇamānasam 5
5. tataḥ naṣṭa-aṅga-saṃdhānam kāyam niṣkālyate jale
tyakṣyanti anyam kariṣyanti bhikṣum akṣuṇṇa-mānasam
5. tataḥ naṣṭa-aṅga-saṃdhānam kāyam jale niṣkālyate.
te anyam akṣuṇṇa-mānasam bhikṣum tyakṣyanti kariṣyanti
5. Thereupon, the body, with its limbs disconnected, is removed from the water. People will abandon it and appoint another mendicant (bhikṣu) whose mind is undisturbed.
अनेनैवं सदेहेन भिक्षुर्मुक्तो व्यवस्थितः ।
कथं प्रबोध्यते नष्टं तद्विहारे शरीरकम् ॥ ६ ॥
anenaivaṃ sadehena bhikṣurmukto vyavasthitaḥ ,
kathaṃ prabodhyate naṣṭaṃ tadvihāre śarīrakam 6
6. anena evam sa-dehena bhikṣuḥ muktaḥ vyavasthitaḥ
katham prabodhyate naṣṭam tad-vihāre śarīrakam
6. anena evam sa-dehena bhikṣuḥ muktaḥ vyavasthitaḥ.
katham naṣṭam tad-vihāre śarīrakam prabodhyate?
6. In this manner, the mendicant, liberated while embodied, remains established. How then is the body, which was lost in that monastery, to be understood?
एषा गुणमयी माया दुर्बोधेन दुरत्यया ।
नित्यं सत्यावबोधेन सुखेनैवातिवाह्यते ॥ ७ ॥
eṣā guṇamayī māyā durbodhena duratyayā ,
nityaṃ satyāvabodhena sukhenaivātivāhyate 7
7. eṣā guṇamayī māyā durbodhena duratyayā
nityaṃ satyāvabodhena sukhena eva ativāhyate
7. eṣā guṇamayī māyā durbodhena duratyayā [asti].
nityaṃ satyāvabodhena eva sukhena ativāhyate.
7. This illusion (māyā), composed of the three qualities (guṇas), is difficult to understand and difficult to transcend. Yet, it is always overcome with ease through the constant realization of the truth.
असत्येव कृतारम्भा हेम्नः कटकता यथा ।
प्रतिभासविपर्यासमात्रकारणकोदया ॥ ८ ॥
asatyeva kṛtārambhā hemnaḥ kaṭakatā yathā ,
pratibhāsaviparyāsamātrakāraṇakodayā 8
8. asatī eva kṛtārambhā hemnaḥ kaṭakatā
yathā pratibhāsaviparyāsamātrakāraṇakodayā
8. yathā hemnaḥ kaṭakatā asatī eva kṛtārambhā pratibhāsaviparyāsamātrakāraṇakodayā [asti],
[tathā sā māyā asti].
8. Just as the state of being a bracelet, though fundamentally unreal, begins its apparent activity in gold, and whose manifestation arises merely from an erroneous perception, so is this (māyā).
परमात्मनि वाचेयमित्थं मायानुमीयते ।
तरङ्गालीव पयसि प्रेक्षामात्रविनाशिनी ॥ ९ ॥
paramātmani vāceyamitthaṃ māyānumīyate ,
taraṅgālīva payasi prekṣāmātravināśinī 9
9. paramātmani vācā iyam ittham māyā anumīyate
taraṅgāliḥ iva payasi prekṣāmātravināśinī
9. ittham iyam māyā paramātmani vācā anumīyate,
yathā payasi taraṅgāliḥ iva prekṣāmātravināśinī [bhavati].
9. Thus, this illusion (māyā) is understood, through sacred teachings, to exist in the Supreme Self (paramātman), just as a multitude of waves in water vanish merely upon observation.
ज्ञो हि दृश्यतया दीर्घस्वप्नात्स्वप्नान्तरं व्रजेत् ।
एवं जीवत्वमायाति विवेकात्सर्वमात्मदृक् ॥ १० ॥
jño hi dṛśyatayā dīrghasvapnātsvapnāntaraṃ vrajet ,
evaṃ jīvatvamāyāti vivekātsarvamātmadṛk 10
10. jñaḥ hi dṛśyatayā dīrghasvapnāt svapna antaram
vrajet evam jīvatvam āyāti vivekāt sarvam ātmadṛk
10. jñaḥ hi dṛśyatayā dīrghasvapnāt svapnāntaram vrajet.
evam jīvatvam āyāti.
[api tu] ātmadṛk vivekāt sarvam [ātmatvena paśyati].
10. The knowing self (jñaḥ), indeed, due to its engagement with perceived objects, may move from one long dream to another. In this way, the state of being an individual soul (jīvatva) arises. However, the one who perceives the Self (ātmadṛk), through discrimination (viveka), sees everything [as the Self].
यो यस्य प्रतिभासः स्यादात्मैव स स्वबोधतः ।
स एवोदेति संसारः करञ्जवनगुल्मदृक् ॥ ११ ॥
yo yasya pratibhāsaḥ syādātmaiva sa svabodhataḥ ,
sa evodeti saṃsāraḥ karañjavanagulmadṛk 11
11. yaḥ yasya pratibhāsaḥ syāt ātmā eva saḥ svabodhataḥ
saḥ eva ud eti saṃsāraḥ karañjavanagulmadṛk
11. yasya yaḥ pratibhāsaḥ syāt saḥ svabodhataḥ ātmā
eva saḥ eva saṃsāraḥ ud eti karañjavanagulmadṛk
11. Whatever appears to an individual is, in essence, the self (ātman) manifesting through its own intrinsic awareness. This very manifestation then arises as the cycle of existence (saṃsāra), much like perceiving a dense thicket in a Karañja forest.
प्रत्येकं भूतमुदितं कृतं संसारमण्डलम् ।
भिक्षोः स्वप्नान्तर इव परां भङ्गिमिवाम्भसः ॥ १२ ॥
pratyekaṃ bhūtamuditaṃ kṛtaṃ saṃsāramaṇḍalam ,
bhikṣoḥ svapnāntara iva parāṃ bhaṅgimivāmbhasaḥ 12
12. pratyekam bhūtam uditam kṛtam saṃsāramaṇḍalam
bhikṣoḥ svapnāntare iva parām bhaṅgim iva ambhasaḥ
12. pratyekam uditam bhūtam saṃsāramaṇḍalam kṛtam
bhikṣoḥ svapnāntare iva ambhasaḥ parām bhaṅgim iva
12. Each manifested being, having arisen, constitutes the entire realm of transmigration (saṃsāra), much like the world within a beggar's dream, or like the ultimate form (waves) of water itself.
प्रस्तुतः पद्मजादेव जगत्स्वप्नो यथोदितः ।
तथैवास्वच्छचित्तोत्थो रूढः सर्वजनं प्रति ॥ १३ ॥
prastutaḥ padmajādeva jagatsvapno yathoditaḥ ,
tathaivāsvacchacittottho rūḍhaḥ sarvajanaṃ prati 13
13. prastutaḥ padmajāt eva jagatsvapnaḥ yathā uditaḥ
tathā eva asvacchacittotthaḥ rūḍhaḥ sarvajanam prati
13. padmajāt eva prastutaḥ jagatsvapnaḥ yathā uditaḥ
tathā eva asvacchacittotthaḥ sarvajanam prati rūḍhaḥ
13. This cosmic dream (jagat-svapna), which originated from Brahmā (Padmaja) himself, similarly arises from impure minds and becomes established (or ingrained) in all people.
पितामहवदाभाति सर्गः स्वप्नविलासवत् ।
प्रत्येकमुदितस्तेन ब्रह्माण्डानीव कोटिशः ॥ १४ ॥
pitāmahavadābhāti sargaḥ svapnavilāsavat ,
pratyekamuditastena brahmāṇḍānīva koṭiśaḥ 14
14. pitāmahavat ābhāti sargaḥ svapnavilāsavat
pratyekam uditaḥ tena brahmāṇḍāni iva koṭiśaḥ
14. sargaḥ pitāmahavat svapnavilāsavat ābhāti
tena pratyekam uditaḥ koṭiśaḥ brahmāṇḍāni iva
14. Creation (sarga) appears like the delightful play of a dream, just as it does for Brahmā (pitāmaha). By this very process, countless universes (brahmāṇḍa) appear to arise individually, as if in millions.
चित्सत्तामात्रमासाद्य प्रतीतिच्युतमात्रतः ।
जरामरणदुःखानां क्वचिद्भाजनतां गतः ॥ १६ ॥
citsattāmātramāsādya pratīticyutamātrataḥ ,
jarāmaraṇaduḥkhānāṃ kvacidbhājanatāṃ gataḥ 16
16. cit-sattā-mātram āsādya pratīti-cyuta-mātrataḥ
jarā-maraṇa-duḥkhānām kvacit bhājanatām gataḥ
16. cit-sattā-mātram āsādya pratīti-cyuta-mātrataḥ
jarā-maraṇa-duḥkhānām bhājanatām kvacit gataḥ
16. Merely by attaining the pure existence of consciousness (cit) and merely by a lapse in proper understanding, one sometimes becomes a recipient of the sorrows of old age and death.
पातालं ब्रह्मलोकं वा चित्तत्सुकृतशालिनी ।
चित्तांशस्पन्दमात्रेण कृत्वा कृत्वेव संस्थिता ॥ १७ ॥
pātālaṃ brahmalokaṃ vā cittatsukṛtaśālinī ,
cittāṃśaspandamātreṇa kṛtvā kṛtveva saṃsthitā 17
17. pātālam brahmalokam vā citta-tat-sukṛta-śālinī
citta-aṃśa-spanda-mātreṇa kṛtvā kṛtvā iva saṃsthitā
17. citta-tat-sukṛta-śālinī citta-aṃśa-spanda-mātreṇa
pātālam brahmalokam vā kṛtvā kṛtvā iva saṃsthitā
17. The mind (citta), adorned with its virtuous deeds (sukṛta), by merely a subtle pulsation from a part of itself, remains established as if it has repeatedly created both the netherworld (pātāla) and the world of Brahmā (brahmaloka).
चित्स्पन्दरूपिणी जीवनामरूपं गतात्मनि ।
अन्यत्र च विलुठति गत्वा संभ्रमहारिणी ॥ १८ ॥
citspandarūpiṇī jīvanāmarūpaṃ gatātmani ,
anyatra ca viluṭhati gatvā saṃbhramahāriṇī 18
18. cit-spanda-rūpiṇī jīva-nāma-rūpam gata-ātmani
anyatra ca viluṭhati gatvā saṃbhrama-hāriṇī
18. cit-spanda-rūpiṇī saṃbhrama-hāriṇī jīva-nāma-rūpam
gata-ātmani gatvā anyatra ca viluṭhati
18. Consciousness (cit), which is in the form of a pulsation and is a remover of confusion, having assumed the form named 'individual soul' (jīva) within the embodied self, also wanders elsewhere.
चित्तेति परमात्मा न परमात्मा न वा न किम् ।
जीवदेहादिनाम्नोऽस्य प्रतिबिम्बादिवार्हता ॥ १९ ॥
citteti paramātmā na paramātmā na vā na kim ,
jīvadehādināmno'sya pratibimbādivārhatā 19
19. citta iti paramātman na paramātman na vā na kim
jīva-deha-ādi-nāmnaḥ asya pratibimbāt iva arhatā
19. citta iti paramātman na paramātman na vā na kim
asya jīva-deha-ādi-nāmnaḥ arhatā pratibimbāt iva
19. Is this 'mind' (citta) not the supreme soul (paramātman)? Or is it, perhaps, the supreme soul? Or is it something else entirely? Its appropriateness for names like 'individual soul' (jīva), 'body' (deha), etc., arises as if from a mere reflection.
ब्रह्मण्येव परं ब्रह्म जगदृष्ट्यैव संस्थितम् ।
शुद्धाकाशमिवाकाशे जले जलमिवामलम् ॥ २० ॥
brahmaṇyeva paraṃ brahma jagadṛṣṭyaiva saṃsthitam ,
śuddhākāśamivākāśe jale jalamivāmalam 20
20. brahmaṇi eva param brahma jagadṛṣṭyā eva saṃsthitam
śuddhākāśam iva ākāśe jale jalam iva amalam
20. param brahma brahmaṇi eva jagadṛṣṭyā eva saṃsthitam
ākāśe śuddhākāśam iva jale amalam jalam iva
20. The supreme reality (brahman) is established in (brahman) itself, solely by the appearance of the world, just like pure space exists within space, or pure water within pure water.
लोको ब्रह्मण एवायं जगद्रूपेषु तिष्ठति ।
बिभेत्यन्यतया बोधात्प्रतिबिम्बादिवार्भकः ॥ २१ ॥
loko brahmaṇa evāyaṃ jagadrūpeṣu tiṣṭhati ,
bibhetyanyatayā bodhātpratibimbādivārbhakaḥ 21
21. lokaḥ brahmaṇaḥ eva ayam jagadrūpeṣu tiṣṭhati
bibheti anyatayā bodhāt pratibimbāt iva arbhakaḥ
21. ayam lokaḥ brahmaṇaḥ eva jagadrūpeṣu tiṣṭhati
anyatayā bodhāt bibheti arbhakaḥ pratibimbāt iva
21. This world (loka) indeed exists as the forms of the world (jagadrūpa), originating from (brahman) alone. It fears due to the perception of its separate nature (anyatā), just as a child fears its own reflection.
स्पन्देऽस्पन्दीकृते चेह स्वतः संज्ञा विलीयते ।
साप्यलं परिणामेन लीयतेऽग्नौ घृतं यथा ॥ २२ ॥
spande'spandīkṛte ceha svataḥ saṃjñā vilīyate ,
sāpyalaṃ pariṇāmena līyate'gnau ghṛtaṃ yathā 22
22. spande aspandīkṛte ca iha svataḥ saṃjñā vilīyate
sā api alam pariṇāmena līyate agnau ghṛtam yathā
22. ca iha spande aspandīkṛte saṃjñā svataḥ vilīyate
sā api alam pariṇāmena līyate yathā ghṛtam agnau
22. And here, when the vibratory motion (spanda) is stilled (aspandīkṛte), consciousness (saṃjñā) spontaneously dissolves. That (consciousness) also fully dissolves through transformation, just as ghee dissolves in fire.
चित्स्पन्द एव चित्स्पन्दे सर्वात्मनि विजृम्भितः ।
स्पन्दास्पन्दौ जृम्भणादि कल्पितं नात्र वास्तवम् ॥ २३ ॥
citspanda eva citspande sarvātmani vijṛmbhitaḥ ,
spandāspandau jṛmbhaṇādi kalpitaṃ nātra vāstavam 23
23. citspandaḥ eva citspande sarvātmani vijṛmbhitaḥ
spandāspandau jṛmbhaṇa ādi kalpitam na atra vāstavam
23. citspandaḥ eva citspande sarvātmani vijṛmbhitaḥ
spandāspandau jṛmbhaṇa ādi atra kalpitam na vāstavam
23. The pulsation of consciousness (citspanda) itself is manifested within the pulsation of consciousness, within the all-pervading Self (ātman). Both vibration (spanda) and non-vibration (aspanda), along with their manifestation (jṛmbhaṇa) and other aspects, are merely conceived here; they are not real (vāstava).
न स्पन्दोऽस्तीह नास्पन्दो नैकता वापि न द्विता ।
शुद्धं चिन्मात्रसर्वस्वं यथैवास्ति तथा स्थितम् ॥ २४ ॥
na spando'stīha nāspando naikatā vāpi na dvitā ,
śuddhaṃ cinmātrasarvasvaṃ yathaivāsti tathā sthitam 24
24. na spandaḥ asti iha na aspandaḥ na ekatā vā api na dvitā
śuddham cinmātrasarvasvam yathā eva asti tathā sthitam
24. iha spandaḥ na asti aspandaḥ na ekatā vā api na dvitā
śuddham cinmātrasarvasvam yathā eva asti tathā sthitam
24. Here, there is neither vibration nor stillness, neither oneness nor duality. It is pure, whose sole essence is consciousness (cit), and it remains just as it inherently is.
सारेण तु विचारेण सर्वशब्दार्थयोः समे ।
चिन्मात्रमेव ज्ञातेयं नास्तीत्यपि न विद्यते ॥ २५ ॥
sāreṇa tu vicāreṇa sarvaśabdārthayoḥ same ,
cinmātrameva jñāteyaṃ nāstītyapi na vidyate 25
25. sāreṇa tu vicāreṇa sarvaśabdārthayoḥ same cit
mātram eva jñāteyam na asti iti api na vidyate
25. tu sāreṇa vicāreṇa sarvaśabdārthayoḥ same cit
mātram eva jñāteyam na asti iti api na vidyate
25. But through essential contemplation, when all words and their meanings are unified, only consciousness (cit) is to be known. Even the idea 'it does not exist' is not present.
भेदवेदनयोदेति भेदः प्रकृतिलाञ्छनम् ।
अभेदबोधादखिले गलिते शिष्यते परम् ॥ २६ ॥
bhedavedanayodeti bhedaḥ prakṛtilāñchanam ,
abhedabodhādakhile galite śiṣyate param 26
26. bhedavedanayā udeti bhedaḥ prakṛtilāñchanam
abhedabodhāt akhile galite śiṣyate param
26. bhedaḥ prakṛtilāñchanam bhedavedanayā udeti
akhile galite abhedabodhāt param śiṣyate
26. Difference, which is a characteristic of nature (prakṛti), arises from the perception of distinction. When the entire (universe) dissolves through the realization of non-difference, only the supreme (param) remains.
नानातैवास्य बोधेन स बोधस्त्वनवेक्षणात् ।
पृच्छकं चैवमस्त्येव तस्मान्निःशङ्कता परा ॥ २७ ॥
nānātaivāsya bodhena sa bodhastvanavekṣaṇāt ,
pṛcchakaṃ caivamastyeva tasmānniḥśaṅkatā parā 27
27. nānātā eva asya bodhena sa bodhaḥ tu anavekṣaṇāt
pṛcchakam ca evam asti eva tasmāt niḥśaṅkatā parā
27. nānātā asya bodhena eva sa bodhaḥ tu anavekṣaṇāt
pṛcchakam ca evam eva asti tasmāt parā niḥśaṅkatā
27. Manifoldness (nānātā) exists only through the perception of it. But that perception (of manifoldness) arises from a lack of proper inquiry. And the inquirer also exists in this very manner. Therefore, supreme freedom from doubt (niḥśaṅkatā) is attained.
ततः स्वप्नो न जागर्तिर्न सुषुप्तिर्न तुर्यता ।
न बन्धोस्ति न मोक्षोस्ति नान्यथाकल्पनात्मकम् ॥ २८ ॥
tataḥ svapno na jāgartirna suṣuptirna turyatā ,
na bandhosti na mokṣosti nānyathākalpanātmakam 28
28. tataḥ svapnaḥ na jāgartiḥ na suṣuptiḥ na turyatā na
bandhaḥ asti na mokṣaḥ asti na anyathākalpanātmakam
28. tataḥ svapnaḥ na jāgartiḥ na suṣuptiḥ na turyatā na
bandhaḥ asti na mokṣaḥ asti na anyathākalpanātmakam
28. Beyond that [state], there is neither the dream state, nor the waking state, nor deep sleep, nor the fourth state (turiya). There is neither bondage nor liberation (mokṣa), nor any other conceptualization.
शान्तिरेका जगन्नाम्नी शान्तिरेवमवस्थिता ।
अबोधोऽसत्य एवातः क्व द्रष्टृदृश्यदर्शनम् ॥ २९ ॥
śāntirekā jagannāmnī śāntirevamavasthitā ,
abodho'satya evātaḥ kva draṣṭṛdṛśyadarśanam 29
29. śāntiḥ ekā jagannāmnī śāntiḥ evam avasthitā
abodhaḥ asatyaḥ eva ataḥ kva draṣṭṛ-dṛśya-darśanam
29. ekā jagannāmnī śāntiḥ evam avasthitā śāntiḥ
abodhaḥ eva asatyaḥ ataḥ draṣṭṛ-dṛśya-darśanam kva
29. The one tranquility, though it bears the name 'world', is thus established as peace. Ignorance is indeed unreal; therefore, where can there be the triad of perceiver, perceived, and perception?
स्पन्दोऽप्यस्पन्द एव स्यान्निःसंकल्पतया च ते ।
न स्पन्दास्पन्दयोर्भिन्ना संकल्परहितैव चित् ॥ ३० ॥
spando'pyaspanda eva syānniḥsaṃkalpatayā ca te ,
na spandāspandayorbhinnā saṃkalparahitaiva cit 30
30. spandaḥ api aspandaḥ eva syāt niḥsaṅkalpatayā ca te
na spanda-aspandayoḥ bhinnā saṅkalpa-rahitā eva cit
30. te niḥsaṅkalpatayā ca spandaḥ api aspandaḥ eva syāt.
cit spanda-aspandayoḥ na bhinnā (asti),
saṅkalpa-rahitā eva (asti).
30. Even vibration (spanda) would indeed be non-vibration, by virtue of your (consciousness') being without conceptualization (saṅkalpa). Consciousness (cit) is not different from vibration and non-vibration; it is indeed entirely devoid of conceptualization.
द्वैतैक्यविकला रूपसंकल्पश्चिदभावनात् ।
स च भावनमात्रेण गतो ब्रह्मैव शिष्यते ॥ ३१ ॥
dvaitaikyavikalā rūpasaṃkalpaścidabhāvanāt ,
sa ca bhāvanamātreṇa gato brahmaiva śiṣyate 31
31. dvaita-aikya-vikalā rūpa-saṅkalpaḥ cit-abhāvanāt
saḥ ca bhāvana-mātreṇa gataḥ brahma eva śiṣyate
31. dvaita-aikya-vikalā rūpa-saṅkalpaḥ ca cit-abhāvanāt (bhavati).
saḥ bhāvana-mātreṇa gataḥ (bhavati),
brahma eva śiṣyate.
31. That which is beyond duality and unity, and the conceptualization of form, both arise from the non-realization of consciousness (cit). And that [conceptualization], merely through realization [of consciousness], vanishes, and only Brahman (brahman) remains.
चिच्चन्द्रबिम्बे संकल्पकलङ्कः स्फुरतीव यः ।
नासौ कलङ्कस्तद्विद्धि चिद्धनस्य घनं वपुः ॥ ३२ ॥
ciccandrabimbe saṃkalpakalaṅkaḥ sphuratīva yaḥ ,
nāsau kalaṅkastadviddhi ciddhanasya ghanaṃ vapuḥ 32
32. cit-candra-bimbē saṅkalpa-kalaṅkaḥ sphurati iva yaḥ
na asau kalaṅkaḥ tat viddhi cit-ghanasya ghanam vapuḥ
32. yaḥ saṅkalpa-kalaṅkaḥ cit-candra-bimbē sphurati iva
asau kalaṅkaḥ na tat cit-ghanasya ghanam vapuḥ viddhi
32. The blemish of conceptualization (saṅkalpa) that appears to shine on the disk of the moon of consciousness is not truly a blemish. Know that it is, in fact, the dense form of pure consciousness itself.
चिद्धनस्य न सन्नासन्स्थीयतां यत्तते पदे ।
इत्यदोषमहाबोधसारसंग्रहणं कृतम् ॥ ३३ ॥
ciddhanasya na sannāsansthīyatāṃ yattate pade ,
ityadoṣamahābodhasārasaṃgrahaṇaṃ kṛtam 33
33. cit-ghanasya na sat na asat sthīyatām yat tate
padē iti adoṣa-mahā-bodha-sāra-saṅgrahaṇam kṛtam
33. cit-ghanasya yat tate padē na sat na asat sthīyatām
iti adoṣa-mahā-bodha-sāra-saṅgrahaṇam kṛtam
33. Abide in that expanded state of pure consciousness (cit-ghana), which is neither existence nor non-existence. Thus, the summary of the essence of the great, flawless awakening (bodha) has been accomplished.
चिच्चन्द्रबिम्बासंकल्पकलङ्कामृतविग्रहः ।
त्वया भव्येन संस्पृष्टो भावाभावक्षयात्मना ॥ ३४ ॥
ciccandrabimbāsaṃkalpakalaṅkāmṛtavigrahaḥ ,
tvayā bhavyena saṃspṛṣṭo bhāvābhāvakṣayātmanā 34
34. cit-candra-bimba-asaṅkalpa-kalaṅka-amṛta-vigrahaḥ
tvayā bhavyēna saṁspṛṣṭaḥ bhāva-abhāva-kṣaya-ātmanā
34. bhavyēna tvayā bhāva-abhāva-kṣaya-ātmanā
cit-candra-bimba-asaṅkalpa-kalaṅka-amṛta-vigrahaḥ saṁspṛṣṭaḥ
34. O auspicious one, you have intimately touched that entity whose form (vigraha) is the nectar-like distinguishing mark (kalaṅka) of non-conceptualization (asaṅkalpa) [manifested] on the disk of the moon of consciousness (cit), and whose very nature (ātman) is the cessation of both existence and non-existence.
भावाभावादिकलनां नीत्वा चिन्मयतां चितः ।
समोल्लासविलासान्तः समाश्वस यथासुखम् ॥ ३५ ॥
bhāvābhāvādikalanāṃ nītvā cinmayatāṃ citaḥ ,
samollāsavilāsāntaḥ samāśvasa yathāsukham 35
35. bhāva-abhāva-ādi-kalanām nītvā cin-mayatām citaḥ
sam-ullāsa-vilāsa-antaḥ sam-āśvasa yathā-sukham
35. bhāva-abhāva-ādi-kalanām citaḥ cin-mayatām nītvā
yathā-sukham sam-ullāsa-vilāsa-antaḥ sam-āśvasa
35. Having transformed the notions (kalanā) of existence, non-existence, and the like, into the very nature of consciousness (cit), find solace within the blissful play of complete joy, as you wish.
स्पन्दास्पन्दौ कल्पनाकल्पना वा चित्ताम्नायो विद्धि नामाब्धिनाम्ना ।
सर्वाकारा निर्वृतिः शान्तिसत्ता पूर्णापूर्णे ह्येकमेवास्थितेति ॥ ३६ ॥
spandāspandau kalpanākalpanā vā cittāmnāyo viddhi nāmābdhināmnā ,
sarvākārā nirvṛtiḥ śāntisattā pūrṇāpūrṇe hyekamevāsthiteti 36
36. spanda-aspandau kalpanā-akalpanā vā
citta-āmnāyaḥ viddhi nāma abdhi-nāmnā
sarva-ākārā nirvṛtiḥ śānti-sattā
pūrṇa-apūrṇe hi ekam eva āsthita iti
36. spanda-aspandau kalpanā-akalpanā vā
citta-āmnāyaḥ nāma abdhi-nāmnā viddhi
hi sarva-ākārā nirvṛtiḥ śānti-sattā
pūrṇa-apūrṇe ekam eva āsthita iti
36. Understand that pulsation and non-pulsation, imagination and non-imagination, or the conceptualization of the mind, are merely nominal designations, like the term 'ocean'. Indeed, the all-encompassing perfect contentment and the essence of peace, whether appearing complete or incomplete, is established as one and the same reality.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 (current chapter) 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