योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-72
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राजोवाच ।
कालसत्ता नभःसत्ता स्पन्दसत्ता च चिन्मयी ।
शुद्धचेतनसत्ता च सर्वमित्यादि पावनम् ॥ १ ॥
कालसत्ता नभःसत्ता स्पन्दसत्ता च चिन्मयी ।
शुद्धचेतनसत्ता च सर्वमित्यादि पावनम् ॥ १ ॥
rājovāca ,
kālasattā nabhaḥsattā spandasattā ca cinmayī ,
śuddhacetanasattā ca sarvamityādi pāvanam 1
kālasattā nabhaḥsattā spandasattā ca cinmayī ,
śuddhacetanasattā ca sarvamityādi pāvanam 1
1.
rājā uvāca kālasattā nabhasattā spandasattā ca
cinmayī śuddhacetanasattā ca sarvam iti ādi pāvanam
cinmayī śuddhacetanasattā ca sarvam iti ādi pāvanam
1.
rājā uvāca: kālasattā nabhasattā spandasattā ca cinmayī [asti].
śuddhacetanasattā ca sarvam iti ādi pāvanam [asti].
śuddhacetanasattā ca sarvam iti ādi pāvanam [asti].
1.
The king said: The reality of time, the reality of space, and the reality of vibration are all composed of consciousness. And the reality of pure consciousness itself - all this and more - is purifying.
परमात्ममहावायौ रजः स्फुरति चञ्चलम् ।
कुसुमाङ्ग इवामोदस्तदतद्रूपकं स्वतः ॥ २ ॥
कुसुमाङ्ग इवामोदस्तदतद्रूपकं स्वतः ॥ २ ॥
paramātmamahāvāyau rajaḥ sphurati cañcalam ,
kusumāṅga ivāmodastadatadrūpakaṃ svataḥ 2
kusumāṅga ivāmodastadatadrūpakaṃ svataḥ 2
2.
paramātma-mahāvāyau rajaḥ sphurati cañcalam
kusumāṅgaḥ iva āmodaḥ tatatat-rūpakam svataḥ
kusumāṅgaḥ iva āmodaḥ tatatat-rūpakam svataḥ
2.
paramātma-mahāvāyau cañcalam rajaḥ sphurati.
[tat] kusumāṅgaḥ iva āmodaḥ [ca asti].
[tat eva] svataḥ tatatat-rūpakam [asti].
[tat] kusumāṅgaḥ iva āmodaḥ [ca asti].
[tat eva] svataḥ tatatat-rūpakam [asti].
2.
In the great wind of the supreme self (paramātman), the restless "rajas" (the principle of activity) vibrates and manifests. Like fragrance in a flower, it spontaneously embodies the nature of both 'that' (the supreme reality) and 'not that' (the phenomenal world).
जगदाख्ये महास्वप्ने स्वप्नात्स्वप्नान्तरं व्रजत् ।
रूपं त्यजति नो शान्तं ब्रह्मशान्तत्वबृंहणम् ॥ ३ ॥
रूपं त्यजति नो शान्तं ब्रह्मशान्तत्वबृंहणम् ॥ ३ ॥
jagadākhye mahāsvapne svapnātsvapnāntaraṃ vrajat ,
rūpaṃ tyajati no śāntaṃ brahmaśāntatvabṛṃhaṇam 3
rūpaṃ tyajati no śāntaṃ brahmaśāntatvabṛṃhaṇam 3
3.
jagat-ākhye mahāsvapne svapnāt svapna-antaram vrajat
rūpam tyajati no śāntam brahmaśāntatvabṛṃhaṇam
rūpam tyajati no śāntam brahmaśāntatvabṛṃhaṇam
3.
jagata-ākhye mahāsvapne,
svapnāt svapna-antaram vrajat [manas],
śāntam brahmaśāntatvabṛṃhaṇam rūpam no tyajati.
svapnāt svapna-antaram vrajat [manas],
śāntam brahmaśāntatvabṛṃhaṇam rūpam no tyajati.
3.
In this great dream called the world, the mind (or consciousness), moving from one dream to another, does not abandon its peaceful form (rūpam), which enhances the peace of Brahman.
रम्भास्तम्भो यथा पत्रमात्रमेवान्तरान्तरम् ।
अन्तरन्तस्तथेदं हि विश्वं ब्रह्म विवर्त्यपि ॥ ४ ॥
अन्तरन्तस्तथेदं हि विश्वं ब्रह्म विवर्त्यपि ॥ ४ ॥
rambhāstambho yathā patramātramevāntarāntaram ,
antarantastathedaṃ hi viśvaṃ brahma vivartyapi 4
antarantastathedaṃ hi viśvaṃ brahma vivartyapi 4
4.
rambhāstambhaḥ yathā patramātram eva antarāntaram
antarantaḥ tathā idam hi viśvam brahma vivartya api
antarantaḥ tathā idam hi viśvam brahma vivartya api
4.
yathā rambhāstambhaḥ antarāntaram patramātram eva [bhavati],
tathā idam hi viśvam vivartya api brahma antarantaḥ [bhavati]
tathā idam hi viśvam vivartya api brahma antarantaḥ [bhavati]
4.
Just as a banana trunk, when peeled layer by layer, reveals only leaves and no solid core, similarly, this entire universe, though appearing as a transformation, is intrinsically nothing but Brahman (brahman) itself.
सद्ब्रह्मात्मादिभिः शब्दैर्यदेताभिर्विगीयते ।
शून्यमव्यपदेशं ते न तत्किंचिच्च किंचन ॥ ५ ॥
शून्यमव्यपदेशं ते न तत्किंचिच्च किंचन ॥ ५ ॥
sadbrahmātmādibhiḥ śabdairyadetābhirvigīyate ,
śūnyamavyapadeśaṃ te na tatkiṃcicca kiṃcana 5
śūnyamavyapadeśaṃ te na tatkiṃcicca kiṃcana 5
5.
satbrahmātmādibhiḥ śabdaiḥ yat etābhiḥ vigīyate
śūnyam avyapadeśam te na tat kiñcit ca kiñcana
śūnyam avyapadeśam te na tat kiñcit ca kiñcana
5.
yat satbrahmātmādibhiḥ śabdaiḥ etābhiḥ vigīyate,
te śūnyam avyapadeśam na tat kiñcit ca kiñcana [vadanti]
te śūnyam avyapadeśam na tat kiñcit ca kiñcana [vadanti]
5.
That ultimate reality which is described by terms like Existence (sat), Brahman (brahman), and Self (ātman) by some, is by others spoken of as the Void, the Indescribable, or simply "not anything at all."
या या विभाव्यते सत्ता सा सानुभवनिर्मितान् ।
रम्भास्तम्भवदेतावच्चिन्मात्रममलं ततम् ॥ ६ ॥
रम्भास्तम्भवदेतावच्चिन्मात्रममलं ततम् ॥ ६ ॥
yā yā vibhāvyate sattā sā sānubhavanirmitān ,
rambhāstambhavadetāvaccinmātramamalaṃ tatam 6
rambhāstambhavadetāvaccinmātramamalaṃ tatam 6
6.
yā yā vibhāvyate sattā sā sānubhavanirmitān
rambhāstambhavat etāvat cinmātram amalam tatam
rambhāstambhavat etāvat cinmātram amalam tatam
6.
yā yā sattā vibhāvyate,
sā sānubhavanirmitān rambhāstambhavat etāvat amalam tatam cinmātram [asti]
sā sānubhavanirmitān rambhāstambhavat etāvat amalam tatam cinmātram [asti]
6.
Whatever existence (sattā) is perceived, that itself, with its forms created by experience (anubhava), is like a banana trunk: fundamentally it is nothing but pure consciousness (cinmātram), spotless and all-pervading.
सूक्ष्मत्वादप्यलभ्यत्वात्परमात्मा परोऽणुकः ।
अनन्तत्वादसावेव प्राप्तो मेर्वादिमूलताम् ॥ ७ ॥
अनन्तत्वादसावेव प्राप्तो मेर्वादिमूलताम् ॥ ७ ॥
sūkṣmatvādapyalabhyatvātparamātmā paro'ṇukaḥ ,
anantatvādasāveva prāpto mervādimūlatām 7
anantatvādasāveva prāpto mervādimūlatām 7
7.
sūkṣmatvāt api alabhyatvāt paramātmā paraḥ aṇukaḥ
anantatvāt asau eva prāptaḥ meruādimūlatām
anantatvāt asau eva prāptaḥ meruādimūlatām
7.
paramātmā sūkṣmatvāt api alabhyatvāt paraḥ aṇukaḥ [asti].
anantatvāt asau eva meruādimūlatām prāptaḥ [asti].
anantatvāt asau eva meruādimūlatām prāptaḥ [asti].
7.
Due to its extreme subtlety and unattainability, the Supreme Self (paramātman) is considered both supreme and infinitesimally small. Yet, by virtue of its infinitude, that very Self (ātman) has become the fundamental source of Mount Meru and all other vast entities.
अणोरप्यत्यनन्तस्य पुंसोऽस्य जगदाद्यपि ।
परमाणुवदाभाति प्रतीतत्वादरूपवत् ॥ ८ ॥
परमाणुवदाभाति प्रतीतत्वादरूपवत् ॥ ८ ॥
aṇorapyatyanantasya puṃso'sya jagadādyapi ,
paramāṇuvadābhāti pratītatvādarūpavat 8
paramāṇuvadābhāti pratītatvādarūpavat 8
8.
aṇoḥ api atyanantasya puṃsaḥ asya jagat ādi
api paramāṇuvat ābhāti pratītatvāt arūpavat
api paramāṇuvat ābhāti pratītatvāt arūpavat
8.
asya aṇoḥ api atyanantasya puṃsaḥ jagat ādi
api pratītatvāt paramāṇuvat ābhāti arūpavat
api pratītatvāt paramāṇuvat ābhāti arūpavat
8.
To this Person (puruṣa), who is infinitely vast yet subtler than an atom, even the very origin of the world (jagat) appears like a subatomic particle (paramāṇu) when perceived, yet it is inherently formless.
परोऽणुरेषोऽलभ्यत्वात्पूरकत्वान्महागिरिः ।
सर्वावयवरूपोऽपि निरस्तावयवः पुमान् ॥ ९ ॥
सर्वावयवरूपोऽपि निरस्तावयवः पुमान् ॥ ९ ॥
paro'ṇureṣo'labhyatvātpūrakatvānmahāgiriḥ ,
sarvāvayavarūpo'pi nirastāvayavaḥ pumān 9
sarvāvayavarūpo'pi nirastāvayavaḥ pumān 9
9.
paraḥ aṇuḥ eṣaḥ alabhyatvāt pūrakatvāt mahāgiriḥ
sarvāvayavarūpaḥ api nirastāvayavaḥ pumān
sarvāvayavarūpaḥ api nirastāvayavaḥ pumān
9.
eṣaḥ pumān alabhyatvāt paraḥ aṇuḥ pūrakatvāt
mahāgiriḥ sarvāvayavarūpaḥ api nirastāvayavaḥ
mahāgiriḥ sarvāvayavarūpaḥ api nirastāvayavaḥ
9.
This Person (puruṣa) is subtler than an atom (aṇu) due to his unattainability, yet he is a great mountain (mahāgiri) because he pervades all. Though he embodies the form of all parts, this Person (puruṣa) is ultimately devoid of any specific limbs or components.
अस्य वै ज्ञप्तिमात्रस्य मज्जामात्रं जगत्त्रयी ।
विज्ञानमात्रमध्यं हि साधो विद्धि जगत्त्रयम् ॥ १० ॥
विज्ञानमात्रमध्यं हि साधो विद्धि जगत्त्रयम् ॥ १० ॥
asya vai jñaptimātrasya majjāmātraṃ jagattrayī ,
vijñānamātramadhyaṃ hi sādho viddhi jagattrayam 10
vijñānamātramadhyaṃ hi sādho viddhi jagattrayam 10
10.
asya vai jñaptimātrasya majjāmātraṃ jagattrayī
vijñānamātramadhyam hi sādho viddhi jagattrayam
vijñānamātramadhyam hi sādho viddhi jagattrayam
10.
asya vai jñaptimātrasya jagattrayī majjāmātraṃ
sādho vijñānamātramadhyam hi jagattrayam viddhi
sādho vijñānamātramadhyam hi jagattrayam viddhi
10.
Indeed, for this (reality) that is mere consciousness, the three worlds (jagattrayī) are merely its essence. O virtuous one (sādho), know for certain that the three worlds (jagattrayam) have consciousness (vijñāna) alone as their very core.
विज्ञानमात्रकलनाकलितं जगन्ति शान्तस्वभावसुकुमारमनन्तरूपम् ।
वेतालबालक पदं तदलङ्घनीयमेवं स्वयं समनुभावय शान्तमास्स्व ॥ ११ ॥
वेतालबालक पदं तदलङ्घनीयमेवं स्वयं समनुभावय शान्तमास्स्व ॥ ११ ॥
vijñānamātrakalanākalitaṃ jaganti śāntasvabhāvasukumāramanantarūpam ,
vetālabālaka padaṃ tadalaṅghanīyamevaṃ svayaṃ samanubhāvaya śāntamāssva 11
vetālabālaka padaṃ tadalaṅghanīyamevaṃ svayaṃ samanubhāvaya śāntamāssva 11
11.
vijñānamātrakalanākalitaṃ jaganti
śāntasvabhāvasukumāram anantarūpam
vetālabālaka padam tat alaṅghanīyam
evam svayam samanubhāvaya śāntam āssva
śāntasvabhāvasukumāram anantarūpam
vetālabālaka padam tat alaṅghanīyam
evam svayam samanubhāvaya śāntam āssva
11.
jaganti vijñānamātrakalanākalitaṃ
śāntasvabhāvasukumāram anantarūpam
vetālabālaka tat alaṅghanīyam padam
evam svayam samanubhāvaya śāntam āssva
śāntasvabhāvasukumāram anantarūpam
vetālabālaka tat alaṅghanīyam padam
evam svayam samanubhāvaya śāntam āssva
11.
The worlds (jaganti) are generated and sustained by the creative activity (kalanā) of mere consciousness (vijñāna); they are inherently peaceful, delicate, and infinitely varied in form. O child of illusion (vetālabālaka), realize this ultimate and insurmountable state (padam) within yourself in this manner, and then abide in peace.
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
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Chapter 4
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Chapter 9
Chapter 10
Chapter 11
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Chapter 19
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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
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Chapter 72
Chapter 73
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Chapter 77
Chapter 78
Chapter 79
Chapter 80
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Chapter 88
Chapter 89
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Chapter 91
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Chapter 93
Chapter 94
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Chapter 99
Chapter 100
Chapter 101
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Chapter 103
Chapter 104
Chapter 105
Chapter 106
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Chapter 108
Chapter 109
Chapter 110
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Chapter 112
Chapter 113
Chapter 114
Chapter 115
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Chapter 118
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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
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Chapter 22
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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
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Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
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Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
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Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
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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
Chapter 69
Chapter 70
Chapter 71
Chapter 72 (current chapter)
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)
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Chapter 2
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Chapter 9
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Chapter 13
Chapter 14
Chapter 15
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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
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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
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Chapter 173
Chapter 174
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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