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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-68

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श्रीवसिष्ठ उवाच ।
सुषुप्तमौनवान्भूत्वा त्यक्त्वा चित्तविलासिताम् ।
कलनामलनिर्मुक्तस्तिष्ठावष्टब्धतत्पदः ॥ १ ॥
śrīvasiṣṭha uvāca ,
suṣuptamaunavānbhūtvā tyaktvā cittavilāsitām ,
kalanāmalanirmuktastiṣṭhāvaṣṭabdhatatpadaḥ 1
1. śrī-vasiṣṭha uvāca suṣupta-maunavān bhūtvā tyaktvā citta-vilāsitām
kalpanā-amala-nirmuktaḥ tiṣṭha avaṣṭabdha-tat-padaḥ
1. śrī-vasiṣṭha uvāca suṣupta-maunavān bhūtvā citta-vilāsitām
tyaktvā kalpanā-amala-nirmuktaḥ avaṣṭabdha-tat-padaḥ tiṣṭha
1. Śrī Vasiṣṭha said: "Having become endowed with the silence of deep sleep, and having abandoned the mind's (citta) playful distractions, remain free from the impurity of mental constructs (kalpanā), firmly established in that supreme state."
श्रीराम उवाच ।
वांग्मौनमक्षमौनं च काष्ठमौनं च वेद्म्यहम् ।
सुषुप्तमौनं मौनेश ब्रह्मन्ब्रूहि किमुच्यते ॥ २ ॥
śrīrāma uvāca ,
vāṃgmaunamakṣamaunaṃ ca kāṣṭhamaunaṃ ca vedmyaham ,
suṣuptamaunaṃ mauneśa brahmanbrūhi kimucyate 2
2. śrī-rāma uvāca vāk-maunam akṣa-maunam ca kāṣṭha-maunam ca
vedmi aham suṣupta-maunam mauna-īśa brahman brūhi kim ucyate
2. śrī-rāma uvāca mauna-īśa brahman
aham vāk-maunam ca akṣa-maunam
ca kāṣṭha-maunam ca vedmi
suṣupta-maunam kim ucyate brūhi
2. Śrī Rāma said: "O Lord of silence (mauneśa), O Brāhmaṇa, I know the silence of speech, the silence of the senses, and the inert, wood-like silence. But tell me, what is meant by the silence of deep sleep (suṣupta-mauna)?"
श्रीवसिष्ठ उवाच ।
द्विविधः प्रोच्यते राम मुनिर्मुनिवरैरिह ।
एकः काष्ठतपस्वी स्याज्जीवन्मुक्तस्तथेतरः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
dvividhaḥ procyate rāma munirmunivarairiha ,
ekaḥ kāṣṭhatapasvī syājjīvanmuktastathetaraḥ 3
3. śrī-vasiṣṭha uvāca dvi-vidhaḥ procyate rāma muniḥ muni-varaiḥ
iha ekaḥ kāṣṭha-tapasvī syāt jīvan-muktaḥ tathā itaraḥ
3. śrī-vasiṣṭha uvāca rāma iha muniḥ muni-varaiḥ dvi-vidhaḥ
procyate ekaḥ kāṣṭha-tapasvī syāt tathā itaraḥ jīvan-muktaḥ
3. Śrī Vasiṣṭha said: "O Rāma, here in this world, a sage (muni) is declared by the excellent sages to be of two kinds: one may be an ascetic like a log, and the other is a liberated-while-living (jīvanmukta)."
अभावितायां शुष्कायां क्रियायां बद्धनिश्चयः ।
हठाज्जितेन्द्रियग्रामो मुनिः स्यात्काष्ठतापसः ॥ ४ ॥
abhāvitāyāṃ śuṣkāyāṃ kriyāyāṃ baddhaniścayaḥ ,
haṭhājjitendriyagrāmo muniḥ syātkāṣṭhatāpasaḥ 4
4. abhāvitāyām śuṣkāyām kriyāyām baddhaniścayaḥ
haṭhāt jitendriyagrāmaḥ muniḥ syāt kāṣṭhatāpasaḥ
4. abhāvitāyām śuṣkāyām kriyāyām baddhaniścayaḥ
haṭhāt jitendriyagrāmaḥ muniḥ kāṣṭhatāpasaḥ syāt
4. A sage who is fixed in an uncultivated and barren practice (kriyā), and who has forcibly subdued his senses, becomes merely a "wooden ascetic" (kāṣṭhatāpasa).
यथाभूतमिदं बुद्ध्वा भावितात्मात्मनि स्थितः ।
लोकोपमोपि तृप्तोऽन्तर्यः स मुक्तमुनिः स्मृतः ॥ ५ ॥
yathābhūtamidaṃ buddhvā bhāvitātmātmani sthitaḥ ,
lokopamopi tṛpto'ntaryaḥ sa muktamuniḥ smṛtaḥ 5
5. yathābhūtam idam buddhvā bhāvitātmā ātmani sthitaḥ
loka upamaḥ api tṛptaḥ antaḥ yaḥ saḥ muktamuniḥ smṛtaḥ
5. yaḥ idam yathābhūtam buddhvā bhāvitātmā ātmani sthitaḥ
loka upamaḥ api antaḥ tṛptaḥ saḥ muktamuniḥ smṛtaḥ
5. He who, having understood this (reality) as it truly is, whose self (ātman) is cultivated and established in the (supreme) Self (ātman), and who, even while outwardly resembling worldly people, is internally content - he is considered a liberated sage (muktamuni).
एतयोर्यो भवेद्भावः शान्तयोर्मुनिनाथयोः ।
चित्तनिश्चयरूपात्मा मौनशब्देन स स्मृतः ॥ ६ ॥
etayoryo bhavedbhāvaḥ śāntayormunināthayoḥ ,
cittaniścayarūpātmā maunaśabdena sa smṛtaḥ 6
6. etayoḥ yaḥ bhavet bhāvaḥ śāntayoḥ munināthayoḥ
cittaniścayarūpa ātmā maunaśabdena saḥ smṛtaḥ
6. śāntayoḥ munināthayoḥ etayoḥ yaḥ cittaniścayarūpa
ātmā bhāvaḥ bhavet saḥ maunaśabdena smṛtaḥ
6. The mental state, characterized by firm resolve, that exists between these two tranquil and supreme sages, is designated by the term 'silence' (mauna).
चतुष्प्रकारमाहुस्तं मौनं मौनविदो जनाः ।
वांग्मौनमक्षमौनं च काष्ठं सौषुप्तमेव च ॥ ७ ॥
catuṣprakāramāhustaṃ maunaṃ maunavido janāḥ ,
vāṃgmaunamakṣamaunaṃ ca kāṣṭhaṃ sauṣuptameva ca 7
7. catuṣprakāram āhuḥ tam maunam maunavidaḥ janāḥ
vāk maunam akṣa maunam ca kāṣṭham sauṣuptam eva ca
7. maunavidaḥ janāḥ tam maunam catuṣprakāram āhuḥ - vāk maunam,
akṣa maunam ca,
kāṣṭham,
sauṣuptam eva ca
7. Experts in silence (mauna) declare it to be of four kinds: vocal silence, sensory silence, the silence like wood (kāṣṭha), and the silence of deep sleep (sauṣupta).
वांग्मौनं वचसां रोधो बलादिन्द्रियनिग्रहः ।
अक्षमौनं परित्यागश्चेष्टानां काष्ठसंज्ञकम् ॥ ८ ॥
vāṃgmaunaṃ vacasāṃ rodho balādindriyanigrahaḥ ,
akṣamaunaṃ parityāgaśceṣṭānāṃ kāṣṭhasaṃjñakam 8
8. vāṅmaunam vacasām rodhaḥ balāt indriyanigrahaḥ
akṣamaunam parityāgaḥ ca ceṣṭānām kāṣṭhasaṃjñakam
8. vāṅmaunam vacasām rodhaḥ balāt indriyanigrahaḥ
ceṣṭānām ca parityāgaḥ akṣamaunam kāṣṭhasaṃjñakam
8. The silence of speech (vāṅmauna) is the checking of words. The forceful restraint of the senses and the abandonment of all activities is 'sense-silence' (akṣamaunam), which is known as 'log-like' (kāṣṭhasaṃjñakam).
मनोमौनं पञ्चमं च तन्मृतौ काष्ठतापसे ।
भावे सुषुप्तमौनाख्यं जीवन्मुक्तोऽनुजीवति ॥ ९ ॥
manomaunaṃ pañcamaṃ ca tanmṛtau kāṣṭhatāpase ,
bhāve suṣuptamaunākhyaṃ jīvanmukto'nujīvati 9
9. manomaunam pañcamam ca tat mṛtau kāṣṭhatāpase
bhāve suṣuptamaunākhyam jīvanmuktaḥ anujīvati
9. manomaunam ca pañcamam tat mṛtau kāṣṭhatāpase
jīvanmuktaḥ bhāve suṣuptamaunākhyam anujīvati
9. And the fifth [type of silence] is mental silence (manomauna). That [inert mental silence] is like death for a 'log-like ascetic' (kāṣṭhatāpase). However, a liberated-in-life (jīvanmukta) experiences a state known as 'deep-sleep silence' (suṣuptamauna).
त्रिषु मौनविशेषेषु विषयः काष्ठतापसः ।
सुषुप्तमौनावस्थायां सा तुर्या सैव मुक्तधीः ॥ १० ॥
triṣu maunaviśeṣeṣu viṣayaḥ kāṣṭhatāpasaḥ ,
suṣuptamaunāvasthāyāṃ sā turyā saiva muktadhīḥ 10
10. triṣu maunaviśeṣeṣu viṣayaḥ kāṣṭhatāpasaḥ
suṣuptamaunāvasthāyām sā turyā sā eva muktadhīḥ
10. triṣu maunaviśeṣeṣu kāṣṭhatāpasaḥ viṣayaḥ
suṣuptamaunāvasthāyām sā turyā sā eva muktadhīḥ
10. Among the three particular kinds of silence [speech, sense, and inert mental], the one confined is the 'log-like ascetic' (kāṣṭhatāpasa). That state of 'deep-sleep silence' (suṣuptamaunāvasthā) is the transcendental (turyā) state itself, which is verily the liberated intellect (muktadhī).
वांग्मौनं मौनमित्येतत्सिद्धं तच्च मनः किल ।
मलिनं जीवबन्धाय तत्रस्थः काष्ठतापसः ॥ ११ ॥
vāṃgmaunaṃ maunamityetatsiddhaṃ tacca manaḥ kila ,
malinaṃ jīvabandhāya tatrasthaḥ kāṣṭhatāpasaḥ 11
11. vāṅmaunam maunam iti etat siddham tat ca manaḥ
kila malinam jīvabandhāya tatrasthaḥ kāṣṭhatāpasaḥ
11. etat vāṅmaunam iti maunam siddham tat manaḥ ca
kila malinam jīvabandhāya kāṣṭhatāpasaḥ tatrasthaḥ
11. This speech silence (vāṅmauna) is merely established as silence (maunam). But that mind, indeed (kila), remains defiled (malinaṃ), leading to the bondage of the individual soul (jīva). The 'log-like ascetic' (kāṣṭhatāpasa) remains in that [defiled mental] state.
अस्मत्संस्मरणं वापि दृश्यं वाङ्मयमस्पृशन् ।
अपश्यन्नेव पश्यन् हि काष्ठमौनी तु तिष्ठति ॥ १२ ॥
asmatsaṃsmaraṇaṃ vāpi dṛśyaṃ vāṅmayamaspṛśan ,
apaśyanneva paśyan hi kāṣṭhamaunī tu tiṣṭhati 12
12. asmat-saṃsmaraṇam vā api dṛśyam vāṅmayam aspṛśan
apaśyan eva paśyan hi kāṣṭhamaunī tu tiṣṭhati
12. kāṣṭhamaunī tu asmat-saṃsmaraṇam vā api dṛśyam
vāṅmayam aspṛśan apaśyan eva paśyan hi tiṣṭhati
12. Indeed, a person observing log-like silence (kāṣṭhamaunī) remains, not engaging with any visible or verbal remembrance of us; truly seeing even while not perceiving externally.
प्रस्फुरच्चित्तकलनमेतन्मौनत्रयं स्मृतम् ।
भवन्ति मौनिनस्तत्र न तज्ज्ञास्तत्स्थलीलया ॥ १३ ॥
prasphuraccittakalanametanmaunatrayaṃ smṛtam ,
bhavanti mauninastatra na tajjñāstatsthalīlayā 13
13. prasphurac-citta-kalanam etat maunatrayam smṛtam
bhavanti mauninaḥ tatra na tajjñāḥ tatsthalī-layā
13. etat prasphurac-citta-kalanam maunatrayam smṛtam
tatra mauninaḥ bhavanti na tajjñāḥ tatsthalī-layā
13. This restraint of the manifesting mental activity (cittakalanam) is known as the three-fold silence (maunatrayam). In that state, true observers of silence (mauninaḥ) come into being, not merely those who intellectually understand it by casually residing in that state.
नात्रोपादेयताज्ञानमेतन्मौनत्रये किल ।
लीलया कथितं तेन तज्ज्ञाः कुप्यन्तु वा न वा ॥ १४ ॥
nātropādeyatājñānametanmaunatraye kila ,
līlayā kathitaṃ tena tajjñāḥ kupyantu vā na vā 14
14. na atra upādeyatā-jñānam etat maunatraye kila
līlayā kathitam tena tajjñāḥ kupyantu vā na vā
14. na kila atra etat maunatraye upādeyatā-jñānam
līlayā kathitam tena tajjñāḥ vā na vā kupyantu
14. Here, there is certainly no assertion of the desirability (upādeyatājñānam) of this three-fold silence (maunatrayam). It has been stated simply; therefore, let those who know (tajjñāḥ) be angry or not.
इदं सुषुप्तमौनं तु जीवन्मुक्तमितिस्थितम् ।
अपुनर्जन्मनो जन्तोः श्रृणु श्रवणभूषणम् ॥ १५ ॥
idaṃ suṣuptamaunaṃ tu jīvanmuktamitisthitam ,
apunarjanmano jantoḥ śrṛṇu śravaṇabhūṣaṇam 15
15. idam suṣupta-maunam tu jīvanmuktam iti sthitam
apunarjanmanaḥ jantoḥ śṛṇu śravaṇa-bhūṣaṇam
15. tu idam suṣupta-maunam jīvanmuktam iti sthitam
apunarjanmanaḥ jantoḥ śravaṇa-bhūṣaṇam śṛṇu
15. Indeed, this silence of deep sleep (suṣuptamaunam) is established as 'liberated while living' (jīvanmukta). Listen, this is an 'ear ornament' (śravaṇabhūṣaṇam) for a being (jantu) who will not experience rebirth (apunarjanma).
नात्र संयम्यते प्राणस्त्रिविधो नापि योज्यते ।
नोल्लस्यन्ते न ग्लायन्ते समस्तेन्द्रियसंविदः ॥ १६ ॥
nātra saṃyamyate prāṇastrividho nāpi yojyate ,
nollasyante na glāyante samastendriyasaṃvidaḥ 16
16. na atra saṃyamyate prāṇaḥ trividhaḥ na api yojyate
na ullasyante na glāyante samastendriyasaṃvidaḥ
16. atra trividhaḥ prāṇaḥ na saṃyamyate na api yojyate samastendriyasaṃvidaḥ na ullasyante na glāyante ।
16. In this state, the threefold vital breath (prāṇa) is neither restrained nor utilized. The perceptions of all the senses neither become elated nor dejected.
नानाताकलनेयं च न वल्गति न शाम्यति ।
चेतो न चेतो नाचेतो न सन्नासन्न चेतरत् ॥ १७ ॥
nānātākalaneyaṃ ca na valgati na śāmyati ,
ceto na ceto nāceto na sannāsanna cetarat 17
17. nānātā kalanā iyam ca na valgati na śāmyati cetaḥ
na cetaḥ na acetaḥ na sat na asat na ca itarat
17. ca iyam nānātā kalanā na valgati na śāmyati cetaḥ na cetaḥ na acetaḥ na sat na asat na ca itarat ।
17. This apprehension of multiplicity neither becomes active nor subsides. Consciousness (cetaḥ) is neither conscious nor unconscious, neither existent (sat) nor non-existent (asat), nor indeed anything other than that.
अविभागमनभ्यासं यदनाद्यन्तमास्थितम् ।
ध्यायतोऽध्यायतश्चैतत्सौषुप्तं मौनमुच्यते ॥ १८ ॥
avibhāgamanabhyāsaṃ yadanādyantamāsthitam ,
dhyāyato'dhyāyataścaitatsauṣuptaṃ maunamucyate 18
18. avibhāgam anabhyāsam yat anādyantam āsthitam
dhyāyataḥ adhyāyataḥ ca etat sauṣuptam maunam ucyate
18. yat avibhāgam anabhyāsam anādyantam āsthitam ca etat dhyāyataḥ adhyāyataḥ sauṣuptam maunam ucyate ।
18. That (state) which is undivided, without need for practice, and is established without beginning or end - this is called the deep-sleep (sauṣupta) silence (maunam) for both the meditator and the non-meditator.
यथाभूतमिदं बुद्ध्वा जगन्नानात्वविभ्रमम् ।
यथास्थितमसंदेहं सौषुप्तं मौनमेव तत् ॥ १९ ॥
yathābhūtamidaṃ buddhvā jagannānātvavibhramam ,
yathāsthitamasaṃdehaṃ sauṣuptaṃ maunameva tat 19
19. yathābhūtam idam buddhvā jagat nānātvavibhramam
yathāsthitam asaṃdeham sauṣuptam maunam eva tat
19. idam jagat nānātvavibhramam yathābhūtam buddhvā,
yathāsthitam asaṃdeham (yad),
tat eva sauṣuptam maunam (asti) ।
19. Having understood this world, which is an illusion of diversity, to be truly as it is, and to remain in that state without doubt - that, indeed, is the deep-sleep (sauṣupta) silence (maunam).
अनेकसंविद्रूपात्म शिवेनैवेदमाततम् ।
इत्यास्थितमनन्तं यत्सौषुप्तं मौनमुच्यते ॥ २० ॥
anekasaṃvidrūpātma śivenaivedamātatam ,
ityāsthitamanantaṃ yatsauṣuptaṃ maunamucyate 20
20. anekasaṃvidrūpātman śivena eva idam ātatam iti
āsthitam anantam yat sauṣuptam maunam ucyate
20. idam anekasaṃvidrūpātman śivena eva ātatam.
yat anantam iti āsthitam,
tat sauṣuptam maunam ucyate.
20. This (universe) is pervaded by the auspicious (śiva) one alone, whose essence (ātman) is the form of manifold consciousnesses. That which is thus established, infinite, and resembles the state of deep sleep, is declared to be profound silence (maunam).
आकाशं नैव चाकाशं सर्वमस्ति च नास्ति च ।
इति चित्तं समं शान्तं यत्तन्मौनं सुषुप्तवत् ॥ २१ ॥
ākāśaṃ naiva cākāśaṃ sarvamasti ca nāsti ca ,
iti cittaṃ samaṃ śāntaṃ yattanmaunaṃ suṣuptavat 21
21. ākāśam na eva ca ākāśam sarvam asti ca na asti ca
iti cittam samam śāntam yat tat maunam suṣuptavat
21. yat cittam ākāśam na eva ca ākāśam,
sarvam ca asti ca na asti ca iti samam śāntam,
tat maunam suṣuptavat (ucyate).
21. That mind (cittam) which is balanced and peaceful, perceiving reality as 'space and not-space,' and 'everything both existing and not existing' - that state is profound silence (maunam), resembling deep sleep.
सर्वशून्यं निरालम्बं शान्तिविज्ञप्तिमात्रकम् ।
न सन्नासदिति यस्यामासितं मौनमुत्तमम् ॥ २२ ॥
sarvaśūnyaṃ nirālambaṃ śāntivijñaptimātrakam ,
na sannāsaditi yasyāmāsitaṃ maunamuttamam 22
22. sarvaśūnyam nirālambam śāntivijñaptimātrakam na
sat na asat iti yasyām āstiam maunam uttamam
22. uttamam maunam (tat) yat sarvaśūnyam,
nirālambam,
śāntivijñaptimātrakam (asti),
yasyām (sthitau) 'na sat na asat' iti āstiam.
22. The supreme silence (maunam) is characterized as completely void, unsupported, and merely the cognition of tranquility. In this state, (reality) is established as 'neither existent nor non-existent'.
भावाभावादशादेशविशेषैर्वितथोत्थितैः ।
संविदो यदनाभासस्तन्मौनं परमं विदुः ॥ २३ ॥
bhāvābhāvādaśādeśaviśeṣairvitathotthitaiḥ ,
saṃvido yadanābhāsastanmaunaṃ paramaṃ viduḥ 23
23. bhāvābhāvādeśaviśeṣaiḥ vitathotthitaiḥ saṃvidaḥ
yat anābhāsaḥ tat maunam paramam viduḥ
23. vitathotthitaiḥ bhāvābhāvādeśaviśeṣaiḥ (kāraṇāt) yat saṃvidaḥ anābhāsaḥ (bhavati),
tat paramam maunam viduḥ.
23. They know that supreme silence (maunam) to be the non-manifestation of consciousness (saṃvid) which arises from specific distinctions and designations of existence and non-existence that have arisen falsely.
अत्यन्तमसतैवान्तश्चेतसाऽवृत्तिरूघिणा ।
यदनावर्तनं संविद्वृत्तेस्तन्मौनमक्षयम् ॥ २४ ॥
atyantamasataivāntaścetasā'vṛttirūghiṇā ,
yadanāvartanaṃ saṃvidvṛttestanmaunamakṣayam 24
24. atyantam asatā eva antaḥ cetasā avṛttirūḍhiṇā
yat anāvartanam saṃvid vṛtteḥ tat maunam akṣayam
24. yat saṃvidvṛtteḥ anāvartanam,
antaḥ cetasā atyantam asatā eva avṛttirūḍhiṇā tat akṣayam maunam (ucyate)
24. That imperishable silence (mauna) is when the modification of consciousness (saṃvid-vṛtti) does not return, because internally the mind, utterly settled in non-activity by the non-existent, is rooted in the cessation of its modifications.
नाहमस्मि न चान्योऽस्ति न मनो न च मानसम् ।
इति संविदसंवित्तिरविच्छिन्नातिमौनिता ॥ २५ ॥
nāhamasmi na cānyo'sti na mano na ca mānasam ,
iti saṃvidasaṃvittiravicchinnātimaunitā 25
25. na aham asmi na ca anyaḥ asti na manaḥ na ca
mānasam iti saṃvid asaṃvittiḥ avicchinnā atimauṇitā
25. aham na asmi,
ca anyaḥ na asti.
ca manaḥ na asti,
ca mānasam na asti.
iti saṃvidasanvittiḥ avicchinnā atimauṇitā (bhavati)
25. Neither 'I am' nor 'another exists' is present; neither the mind (manas) nor its mental objects exist. This unbroken non-cognition, where consciousness (saṃvid) itself is unapprehended, is supreme silence (atimauṇitā).
अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।
सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ॥ २६ ॥
ahamasmi jagatyasminsvasti śabdārthamātrakam ,
sattāsāmānyameveti sauṣuptaṃ maunamucyate 26
26. aham asmi jagati asmin svasti śabdārthamātrakam
sattāsāmānyam eva iti sauṣuptam maunam ucyate
26. (yat) aham asmi asmin jagati (iti),
(yat) svasti śabdārthamātrakam,
(yat) sattāsāmānyam eva iti,
tat sauṣuptam maunam ucyate
26. The statement 'I am' in this world, which refers to a mere verbal concept and a general state of well-being (svasti) or common existence, is indeed called the silence (mauna) of deep sleep (sauṣupta).
यस्मात्संविदमेव स्यात्स्वान्यादिकलना कुतः ।
अनन्तमेव सौषुप्तं सर्वं मौनमतस्ततम् ॥ २७ ॥
yasmātsaṃvidameva syātsvānyādikalanā kutaḥ ,
anantameva sauṣuptaṃ sarvaṃ maunamatastatam 27
27. yasmāt saṃvidam eva syāt sva anya ādi kalanā kutaḥ
anantam eva sauṣuptam sarvam maunam ataḥ tatam
27. yasmāt (tat) saṃvidam eva syāt,
(tasmāt) sva-anya-ādi-kalanā kutaḥ (syāt)? ataḥ sauṣuptam maunam eva anantam sarvam tatam (bhavati)
27. Since it is solely consciousness (saṃvid), from where could concepts like 'self,' 'other,' and the like arise? Therefore, this deep sleep (sauṣupta) silence (mauna) is indeed infinite and pervades everything.
सुषुप्तमौनमेवेदमनन्तत्वात्प्रबोधवत् ।
तुर्यमेवामलं विद्धि तुर्यातीतमथापि च ॥ २८ ॥
suṣuptamaunamevedamanantatvātprabodhavat ,
turyamevāmalaṃ viddhi turyātītamathāpi ca 28
28. suṣuptamaunam eva idam anantatvāt prabodhvat
turyam eva amalam viddhi turyātītam atha api ca
28. idam suṣuptamaunam eva anantatvāt prabodhvat
turyam amalam eva viddhi ca atha api turyātītam
28. This very silent state of deep sleep (suṣupta) is indeed like an awakened state of consciousness because of its infinite nature. Know only the pure fourth (turiya) state, and also that which transcends the fourth (turyatita).
सौषुप्तैकसमाधानस्तथा तुर्यसमाधिकः ।
तुर्यातीतसमाधिर्वा जाग्रत्यपि भवन्ति वै ॥ २९ ॥
sauṣuptaikasamādhānastathā turyasamādhikaḥ ,
turyātītasamādhirvā jāgratyapi bhavanti vai 29
29. sauṣuptaikasamādhānaḥ tathā turyasamādhikaḥ
turyātītasamādhiḥ vā jāgrati api bhavanti vai
29. sauṣuptaikasamādhānaḥ tathā turyasamādhikaḥ
vā turyātītasamādhiḥ api jāgrati bhavanti vai
29. Indeed, those whose sole absorption (samādhi) is in the deep sleep (suṣupta) state, and likewise those whose samādhi is in the fourth (turiya) state, or whose samādhi is in the state beyond the fourth (turyatita), such individuals exist even while in the waking state.
तुर्यस्य एव सकलामलशान्तिवृत्तिर्जाग्रत्यपि व्यवहरन्निपुणं समन्तात् ।
नित्यं सदेह उत वापि विदेह एव ब्रह्मन्नभोभवत एव किलास्ति साधो ॥ ३० ॥
turyasya eva sakalāmalaśāntivṛttirjāgratyapi vyavaharannipuṇaṃ samantāt ,
nityaṃ sadeha uta vāpi videha eva brahmannabhobhavata eva kilāsti sādho 30
30. turyasya eva sakalāmalaśāntivṛttiḥ jāgrati
api vyavaharan nipuṇam samantāt nityam
sadehaḥ uta vā api videhaḥ eva brahman
nabhaḥ bhavataḥ eva kila asti sādho
30. sādho brahman turyasya eva sakalāmalaśāntivṛttiḥ
api jāgrati vyavaharan nipuṇam
samantāt nityam sadehaḥ uta vā api
videhaḥ eva kila asti bhavataḥ nabhaḥ eva
30. O virtuous one (sādhu), O knower of Brahman (brahman)! The complete, stainless state of peace pertaining to the fourth (turiya) state is indeed present even while one skillfully and fully engages in the waking world. Whether one is always embodied or indeed disembodied, it truly exists for you (bhavataḥ) like space (nabhaḥ).
ओंमित्युदस्तभववासनमेकमास्स्व न त्वं न चाहमपि नान्यदिहास्ति सत्यम् ।
सर्वं च विद्यत इतीह किलान्तराभं ज्ञस्तिष्ठ चिद्गगनकोशकलैकनिष्ठः ॥ ३१ ॥
oṃmityudastabhavavāsanamekamāssva na tvaṃ na cāhamapi nānyadihāsti satyam ,
sarvaṃ ca vidyata itīha kilāntarābhaṃ jñastiṣṭha cidgaganakośakalaikaniṣṭhaḥ 31
31. Om iti udastabhavavāsanam ekam āssva na
tvam na ca aham api na anyat iha asti satyam
sarvam ca vidyate iti iha kila antarābham
jña tiṣṭha cidgaganakośakalaikaniṣṭhaḥ
31. jña Om iti udastabhavavāsanam ekam āssva
iha tvam ca aham api anyat na asti
satyam ca iha vidyate sarvam iti kila
antarābham tiṣṭha cidgaganakośakalaikaniṣṭhaḥ
31. By uttering 'Om' and having cast aside all worldly desires (vāsana), remain in a state of unity. Here, neither 'you' nor 'I', nor indeed anything else is the truth (satyam). And truly, all that exists here is merely an inner radiance. O knower (jña)! Remain steadfastly devoted to the subtle essence of the sheath of the sky of consciousness (cit-gagana).

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 Chapter 68 (current chapter) 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