Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-82

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
अणुतां स्थूलतां वापि यथा गच्छति योगिनाम् ।
देहो नाम तथा सम्यग्वक्ष्यमाणमिदं श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
aṇutāṃ sthūlatāṃ vāpi yathā gacchati yoginām ,
deho nāma tathā samyagvakṣyamāṇamidaṃ śrṛṇu 1
1. śrīvasiṣṭhaḥ uvāca aṇutām sthūlatām vā api yathā gacchati
yoginām dehaḥ nāma tathā samyak vakṣyamāṇam idam śṛṇu
1. śrīvasiṣṭhaḥ uvāca yathā yoginām dehaḥ aṇutām vā api sthūlatām gacchati,
tathā samyak idam vakṣyamāṇam śṛṇu
1. Śrī Vasiṣṭha said: Just as the body (deha) of yogis (yoginām) attains either minuteness or grossness, so too, listen carefully to this which is about to be explained.
हृद्यब्जचक्रकोशोर्ध्वं प्रस्फुरत्यानलः कणः ।
हेमभ्रमरवत्सांध्यविद्युल्लव इवाम्बुदे ॥ २ ॥
hṛdyabjacakrakośordhvaṃ prasphuratyānalaḥ kaṇaḥ ,
hemabhramaravatsāṃdhyavidyullava ivāmbude 2
2. hṛdyabjacakrakośordhvam praspurati analaḥ kaṇaḥ
hema-bhramara-vat sāndhya-vidyut-lavaḥ iva ambude
2. hṛdyabjacakrakośordhvam analaḥ kaṇaḥ hema-bhramara-vat
sāndhya-vidyut-lavaḥ ambude iva praspurati
2. Above the sheath of the heart-lotus (hṛdyabja-cakra) plexus, a particle of fire flashes forth. It is like a golden bee, and like a fragment of evening lightning (vidyut-lava) in a cloud.
स प्रवर्धनसंवित्त्या वात्ययेवाशु वर्धते ।
संविद्रूपतया नूनमर्कवद्याति चोदयम् ॥ ३ ॥
sa pravardhanasaṃvittyā vātyayevāśu vardhate ,
saṃvidrūpatayā nūnamarkavadyāti codayam 3
3. saḥ pravardhana-saṃvittyā vātyayā iva āśu vardhate
saṃvid-rūpatayā nūnam arka-vat yāti ca udayam
3. saḥ pravardhana-saṃvittyā vātyayā iva āśu vardhate
nūnam saṃvid-rūpatayā ca arka-vat udayam yāti
3. That (particle of fire), through the awareness (saṃvitti) of its own growth, quickly expands like a gale (vātyā). Indeed, by its very nature (rūpatā) as consciousness (saṃvit), it rises like the sun.
संध्याभ्रप्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
गालयत्यखिलं साङ्गं देहं हेम यथानलः ॥ ४ ॥
saṃdhyābhraprathamārkābho vṛddhimabhyāgataḥ kṣaṇāt ,
gālayatyakhilaṃ sāṅgaṃ dehaṃ hema yathānalaḥ 4
4. sandhyābhra-prathamārka-ābhaḥ vṛddhim abhyāgataḥ kṣaṇāt
gālayati akhilam sa-aṅgam deham hema yathā analaḥ
4. (saḥ) kṣaṇāt vṛddhim abhyāgataḥ sandhyābhra-prathamārka-ābhaḥ yathā analaḥ hema gālayati,
(tathā) akhilam sa-aṅgam deham gālayati
4. That [fire particle], having instantly achieved expansion, radiant like the first sunlight (arka) appearing through twilight clouds, melts the entire body (deha) along with its limbs, just as fire (anala) melts gold.
जलस्पर्शासहो युक्त्या गलयेत्प्रपदादपि ।
बाह्य एवानलः स्पर्शात्स्वान्ते वस्तुविशेषतः ॥ ५ ॥
jalasparśāsaho yuktyā galayetprapadādapi ,
bāhya evānalaḥ sparśātsvānte vastuviśeṣataḥ 5
5. jala-sparśa-asahaḥ yuktyā galayet prapadāt api
bāhyaḥ eva analaḥ sparśāt svānte vastu-viśeṣataḥ
5. (saḥ) jala-sparśa-asahaḥ (ataḥ) yuktyā prapadāt api galayet.
bāhyaḥ analaḥ sparśāt eva (gālayati) (tu) svānte (ayam) vastu-viśeṣataḥ (gālayati)
5. Being unable to bear contact with water, one should appropriately dissolve (galayet) it (the body) starting even from the tips of the feet. For external fire (anala) melts only through contact (sparśāt), but this is a special entity (vastu) within the self (svānta).
स शरीरद्वयं पश्चाद्विधूय क्वापि लीयते ।
विक्षोभितेन प्राणेन नीहारो वात्यया यथा ॥ ६ ॥
sa śarīradvayaṃ paścādvidhūya kvāpi līyate ,
vikṣobhitena prāṇena nīhāro vātyayā yathā 6
6. saḥ śarīradvayam paścāt vidhūya kva api līyate
| vikṣobhitena prāṇena nīhāraḥ vātyayā yathā ||
6. paścāt saḥ śarīradvayam vidhūya kva api līyate
yathā vikṣobhitena prāṇena vātyayā nīhāraḥ (līyate)
6. Having cast off the two bodies (gross and subtle) afterwards, he merges somewhere, just as mist (nīhāra) dissolves due to an agitated vital energy (prāṇa) or a strong wind.
आधारनाडीनिर्हीना व्योमस्थैवावशिष्यते ।
शक्तिः कुण्डलिनी वह्नेर्धूमलेखेव निर्गता ॥ ७ ॥
ādhāranāḍīnirhīnā vyomasthaivāvaśiṣyate ,
śaktiḥ kuṇḍalinī vahnerdhūmalekheva nirgatā 7
7. ādhāranāḍīnirhīnā vyomasthā eva avaśiṣyate |
śaktiḥ kuṇḍalinī vahneḥ dhūmalekhā iva nirgatā ||
7. ādhāranāḍīnirhīnā kuṇḍalinī śaktiḥ,
vahneḥ dhūmalekhā iva nirgatā (satī),
vyomasthā eva avaśiṣyate
7. The Kundalinī (kuṇḍalinī) power (śakti), having emerged like a column of smoke from fire and deprived of the base channel (nāḍī), remains solely situated in space.
क्रोडीकृतमनोबुद्धिमयजीवाद्यहंकृतिः ।
अन्तःस्फुरच्चमत्कारा धूमलेखेव नागरी ॥ ८ ॥
kroḍīkṛtamanobuddhimayajīvādyahaṃkṛtiḥ ,
antaḥsphuraccamatkārā dhūmalekheva nāgarī 8
8. kroḍīkṛtamanobuddhimayajīvādyahaṅkṛtiḥ |
antaḥsphurat camatkārā dhūmalekhā iva nāgarī ||
8. sā (kuṇḍalinī) kroḍīkṛtamanobuddhimayajīvādyahaṅkṛtiḥ,
antaḥsphurat camatkārā ca (asti),
nāgarī dhūmalekhā iva (dṛśyate)
8. She (the Kundalinī śakti) is one whose ego (ahaṅkāra), which consists of mind, intellect, individual soul (jīva), and so forth, has been absorbed. She has an inner, sparkling brilliance, and is like a refined column of smoke.
विसे शैले तृणे भित्तावुपले दिवि भूतले ।
सा यथा योज्यते यत्र तेन निर्यात्यलं तथा ॥ ९ ॥
vise śaile tṛṇe bhittāvupale divi bhūtale ,
sā yathā yojyate yatra tena niryātyalaṃ tathā 9
9. vise śaile tṛṇe bhittau upale divi bhūtale | sā
yathā yojyate yatra tena niryāti alam tathā ||
9. sā yathā yatra vise śaile tṛṇe bhittau upale divi bhūtale (vā) yojyate,
tena tathā alam niryāti
9. Wherever she (the Kundalinī śakti) is directed - be it in a lotus stalk, on a mountain, in a blade of grass, on a wall, on a stone, in the sky, or on the ground - from that very spot she fully emerges in that manner.
संवित्तिः सैव यात्यङ्ग रसाद्यन्तं यथाक्रमम् ।
रसेनापूर्णतामेति तन्त्रीभार इवाम्बुना ॥ १० ॥
saṃvittiḥ saiva yātyaṅga rasādyantaṃ yathākramam ,
rasenāpūrṇatāmeti tantrībhāra ivāmbunā 10
10. saṃvittiḥ sā eva yāti aṅga rasādyantam yathākramam
rasena āpūrṇatām eti tantrībhāraḥ iva ambunā
10. aṅga sā eva saṃvittiḥ yathākramam rasādyantam
yāti rasena āpūrṇatām eti ambunā iva tantrībhāraḥ
10. O dear one, that very consciousness (saṃvitti) progresses sequentially through the initial and final stages of aesthetic experience (rasa). Through this aesthetic experience, it attains completeness, just as a lute string becomes fully saturated with water.
रसापूर्णा यमाकारं भावयत्याशु तत्तथा ।
धत्ते चित्रकृतो बुद्धौ रेखा राम यथा कृतिम् ॥ ११ ॥
rasāpūrṇā yamākāraṃ bhāvayatyāśu tattathā ,
dhatte citrakṛto buddhau rekhā rāma yathā kṛtim 11
11. rasāpūrṇā yam ākāram bhāvayati āśu tat tathā
dhatte citrakṛtaḥ buddhau rekhā rāma yathā kṛtim
11. rāma rasāpūrṇā yam ākāram āśu bhāvayati tat tathā
dhatte yathā citrakṛtaḥ buddhau rekhā kṛtim dhatte
11. O Rāma, that consciousness (saṃvitti), imbued with aesthetic experience (rasa), swiftly manifests whatever form it imagines, just as an outline (rekhā) takes the form of a complete work (kṛtim) in the mind of an artist (citrakṛta).
दृढभाववशादन्तरस्थीन्याप्नोति सा ततः ।
मातृगर्भनिषण्णेषु सुसूक्ष्मेवाङ्कुरस्थितिः ॥ १२ ॥
dṛḍhabhāvavaśādantarasthīnyāpnoti sā tataḥ ,
mātṛgarbhaniṣaṇṇeṣu susūkṣmevāṅkurasthitiḥ 12
12. dṛḍhabhāva-vaśāt antarastīni āpnoti sā tataḥ
mātṛgarbhaniṣaṇṇeṣu susūkṣmā iva aṅkura-sthitiḥ
12. sā dṛḍhabhāva-vaśāt tataḥ antarastīni āpnoti
mātṛgarbhaniṣaṇṇeṣu susūkṣmā iva aṅkura-sthitiḥ
12. That consciousness (saṃvitti), by the force of a firm mental impression, then grasps the internal essence of things. This process is like the extremely subtle embryonic state (aṅkura-sthiti) in beings residing within a mother's womb.
यथाभिमतमाकारं प्रमाणं वेत्ति राघव ।
जीवशक्तिरवाप्नोति सुमेर्वादि तृणादि च ॥ १३ ॥
yathābhimatamākāraṃ pramāṇaṃ vetti rāghava ,
jīvaśaktiravāpnoti sumervādi tṛṇādi ca 13
13. yathābhimatam ākāram pramāṇam vetti rāghava
jīva-śaktiḥ avāpnoti sumervādi tṛṇādi ca
13. rāghava jīva-śaktiḥ yathābhimatam ākāram
pramāṇam vetti sumervādi tṛṇādi ca avāpnoti
13. O Rāghava, the power of the individual soul (jīva-śakti) comprehends form and measure according to its desire. It pervades all things, from great Mount Sumeru down to a mere blade of grass.
श्रुतं त्वया योगसाध्यमणिमाद्यर्थसाधनम् ।
ज्ञानसाध्यमिदानीं त्वं श्रृणु श्रवणभूषणम् ॥ १४ ॥
śrutaṃ tvayā yogasādhyamaṇimādyarthasādhanam ,
jñānasādhyamidānīṃ tvaṃ śrṛṇu śravaṇabhūṣaṇam 14
14. śrutam tvayā yogasādhyam aṇimā-ādi artha-sādhanam
jñānasādhyam idānīm tvam śṛṇu śravaṇabhūṣaṇam
14. tvayā yogasādhyam aṇimā-ādi artha-sādhanam śrutam
idānīm tvam jñānasādhyam śravaṇabhūṣaṇam śṛṇu
14. You have heard about the means of achieving powers (siddhis) like aṇimā and others, which are attainable through the practice of yoga (yoga). Now, listen to that which is attainable through knowledge, which is indeed an ornament for the ears.
एकं चिन्मात्रमस्तीह शुद्धं सौम्यमलक्षितम् ।
सूक्ष्मात्सूक्ष्मतरं शान्तं न जगन्न जगत्क्रिया ॥ १५ ॥
ekaṃ cinmātramastīha śuddhaṃ saumyamalakṣitam ,
sūkṣmātsūkṣmataraṃ śāntaṃ na jaganna jagatkriyā 15
15. ekam cinmātram asti iha śuddham saumyam alakṣitam
sūkṣmāt sūkṣmataram śāntam na jagat na jagat-kriyā
15. iha ekam cinmātram śuddham saumyam alakṣitam sūkṣmāt
sūkṣmataram śāntam asti jagat na jagat-kriyā na
15. Here exists only one pure, tranquil, and unperceived consciousness. It is more subtle than the most subtle, and supremely peaceful. It is neither the world (jagat) nor the actions of the world.
तच्चिनोत्यात्मनात्मानं संकल्पोन्मुखतां गतम् ।
यदा तदा जीव इति प्रोक्तमाविलतां गतम् ॥ १६ ॥
taccinotyātmanātmānaṃ saṃkalponmukhatāṃ gatam ,
yadā tadā jīva iti proktamāvilatāṃ gatam 16
16. tat cinoti ātmanā ātmānam saṅkalponmukhatām
gatam yadā tadā jīva iti proktam āvilatām gatam
16. yadā tat ātmanā ātmānam saṅkalponmukhatām gatam
cinoti tadā āvilatām gatam jīva iti proktam
16. When that [pure consciousness], by its own essential nature (ātman), perceives itself as having reached a state of being inclined towards intention, then it is designated as the individual soul, having thus attained a state of impurity.
असत्यमेव संकल्पभ्रमेणेदं शरीरकम् ।
जीवः पश्यति मूढात्मा बालो यक्षमिवोद्धतम् ॥ १७ ॥
asatyameva saṃkalpabhrameṇedaṃ śarīrakam ,
jīvaḥ paśyati mūḍhātmā bālo yakṣamivoddhatam 17
17. asatyam eva saṅkalpabhrameṇa idam śarīrakam
jīvaḥ paśyati mūḍhātmā bālaḥ yakṣam iva uddhatam
17. mūḍhātmā jīvaḥ saṅkalpabhrameṇa idam śarīrakam
asatyam eva paśyati bālaḥ uddhatam yakṣam iva
17. Indeed, due to the illusion of volitional thought, the individual soul, whose true nature (ātman) is deluded, perceives this body - which is inherently unreal - just as a child perceives an agitated or formidable yakṣa.
यदा तु ज्ञानदीपेन सम्यगालोक आगतः ।
संकल्पमोहो जीवस्य क्षीयते शरदभ्रवत् ॥ १८ ॥
yadā tu jñānadīpena samyagāloka āgataḥ ,
saṃkalpamoho jīvasya kṣīyate śaradabhravat 18
18. yada tu jñānadīpena samyak ālokaḥ āgataḥ
saṅkalpamohaḥ jīvasya kṣīyate śaradabhravat
18. yada jñānadīpena samyak ālokaḥ āgataḥ tu,
jīvasya saṅkalpamohaḥ śaradabhravat kṣīyate
18. When, indeed, perfect illumination is achieved by the lamp of true knowledge, then the delusion of conceptualization of the individual soul (jīva) dissipates like an autumn cloud.
शान्तिमायाति देहोऽयं सर्वसंकल्पसंक्षयात् ।
तदा राघव निःशेषं दीपस्तैलक्षये यथा ॥ १९ ॥
śāntimāyāti deho'yaṃ sarvasaṃkalpasaṃkṣayāt ,
tadā rāghava niḥśeṣaṃ dīpastailakṣaye yathā 19
19. śāntim āyāti dehaḥ ayam sarvasaṅkalpasaṅkṣayāt
tadā rāghava niḥśeṣam dīpaḥ tailakṣaye yathā
19. rāghava,
yadā sarvasaṅkalpasaṅkṣayāt ayam dehaḥ śāntim āyāti,
tadā niḥśeṣam (vināśyati) yathā dīpaḥ tailakṣaye (vināśyati)
19. O Rāghava, when all conceptualizations are entirely destroyed, this body (i.e., the sense of self in the body) attains peace. Then, it becomes completely extinguished, just as a lamp does when its oil is depleted.
निद्राव्यपगमे जन्तुर्यथा स्वप्नं न पश्यति ।
जीवो हि भाविते सत्ये तथा देहं न पश्यति ॥ २० ॥
nidrāvyapagame janturyathā svapnaṃ na paśyati ,
jīvo hi bhāvite satye tathā dehaṃ na paśyati 20
20. nidrāvyapagame jantuḥ yathā svapnam na paśyati
jīvaḥ hi bhāvite satye tathā deham na paśyati
20. yathā nidrāvyapagame jantuḥ svapnam na paśyati,
tathā hi satye bhāvite jīvaḥ deham na paśyati
20. Just as a person does not perceive a dream upon waking from sleep, similarly, when the supreme truth (satya) has been fully realized, the individual soul (jīva) indeed no longer perceives the body (as its true self).
अतत्त्वे तत्त्वभावेन जीवो देहावृतः स्थितः ।
निर्देहो भवति श्रीमान् सुखी तत्त्वैकभावनात् ॥ २१ ॥
atattve tattvabhāvena jīvo dehāvṛtaḥ sthitaḥ ,
nirdeho bhavati śrīmān sukhī tattvaikabhāvanāt 21
21. atattve tattvabhāvena jīvaḥ dehāvṛtaḥ sthitaḥ
nirdehaḥ bhavati śrīmān sukhī tattvaikabhāvanāt
21. jīvaḥ atattve tattvabhāvena dehāvṛtaḥ sthitaḥ (asti).
(saḥ) tattvaikabhāvanāt nirdehaḥ śrīmān sukhī bhavati
21. The individual soul (jīva) remains embodied, considering that which is not real (i.e., the body) as reality. However, by contemplating the single ultimate reality (tattva), one becomes glorious, blissful, and freed from the identification with the body.
अनात्मनि शरीरादावात्मभावनमङ्ग यत् ।
सूर्याद्यालोकदुर्भेदं हार्दं तद्दारुणं तमः ॥ २२ ॥
anātmani śarīrādāvātmabhāvanamaṅga yat ,
sūryādyālokadurbhedaṃ hārdaṃ taddāruṇaṃ tamaḥ 22
22. anātmani śarīra-ādau ātma-bhāvanam aṅga yat
sūrya-ādi-āloka-durbhedam hārdam tat dāruṇam tamaḥ
22. aṅga yat anātmani śarīra-ādau ātma-bhāvanam,
tat sūrya-ādi-āloka-durbhedam hārdam dāruṇam tamaḥ.
22. O dear one, that identification of the self (ātman) with what is not the self (anātman), such as the body and so forth - that is a terrible, inner darkness (tamas), difficult to penetrate even by the light of the sun and other sources.
आत्मन्येवात्मभावेन सर्वव्यापि निरञ्जनम् ।
चिन्मात्रममलोऽस्मीति ज्ञानादित्येन नश्यति ॥ २३ ॥
ātmanyevātmabhāvena sarvavyāpi nirañjanam ,
cinmātramamalo'smīti jñānādityena naśyati 23
23. ātmani eva ātma-bhāvena sarva-vyāpi nirañjanam
cit-mātram amalaḥ asmi iti jñāna-ādityena naśyati
23. ātmani eva ātma-bhāvena,
sarva-vyāpi nirañjanam cit-mātram amalaḥ asmi iti,
jñāna-ādityena naśyati.
23. That [darkness of ignorance] is destroyed by the sun of knowledge, which arises from the understanding, 'I am pure consciousness (cit-mātra), all-pervading, and undefiled (nirañjana),' realized through the apprehension of the self (ātman) as abiding in the self (ātman) alone.
अन्ये च विदितात्मानो भावयन्ति यथैव यत् ।
तत्तथैवाशु पश्यन्ति दृढभावनया तया ॥ २४ ॥
anye ca viditātmāno bhāvayanti yathaiva yat ,
tattathaivāśu paśyanti dṛḍhabhāvanayā tayā 24
24. anye ca vidita-ātmānaḥ bhāvayanti yathā eva yat
tat tat tathā eva āśu paśyanti dṛḍha-bhāvanayā tayā
24. ca anye vidita-ātmānaḥ yathā eva yat bhāvayanti,
tat tat tayā dṛḍha-bhāvanayā āśu tathā eva paśyanti.
24. And other individuals who have realized the self (ātman), whatever they contemplate (bhāvanā) with strong conviction, they quickly perceive it to be exactly so, through that very firm contemplation (bhāvanā).
दृढभावानुसंधानाद्विमूढा अपि राघव ।
विषं नयन्त्यमृतताममृतं विषतामपि ॥ २५ ॥
dṛḍhabhāvānusaṃdhānādvimūḍhā api rāghava ,
viṣaṃ nayantyamṛtatāmamṛtaṃ viṣatāmapi 25
25. dṛḍha-bhāva-anusandhānāt vimūḍhāḥ api rāghava
viṣam nayanti amṛtatām amṛtam viṣatām api
25. rāghava,
dṛḍha-bhāva-anusandhānāt vimūḍhāḥ api viṣam amṛtatām nayanti,
amṛtam api viṣatām (nayanti).
25. O Rāghava, even the greatly deluded, through steadfast contemplation (bhāvanā) and diligent application, can transform poison into nectar and nectar into poison.
एवं यथा यदेवेह भाव्यते दृढभावनात् ।
भूयते हि तदेवाशु तदित्यालोकितं मुहुः ॥ २६ ॥
evaṃ yathā yadeveha bhāvyate dṛḍhabhāvanāt ,
bhūyate hi tadevāśu tadityālokitaṃ muhuḥ 26
26. evam yathā yat eva iha bhāvyate dṛḍhabhāvanāt
bhūyate hi tat eva āśu tat iti ālokitam muhuḥ
26. iha yathā yat eva dṛḍhabhāvanāt bhāvyate,
hi tat eva āśu bhūyate,
tat iti muhuḥ ālokitam.
26. Whatever is firmly and consistently contemplated upon in this world, that very thing quickly manifests. This has been observed repeatedly.
सत्यभावनदृष्टोऽयं देहो देहो भवत्यलम् ।
दृष्टस्त्वसत्यभावेन व्योमतां याति देहकः ॥ २७ ॥
satyabhāvanadṛṣṭo'yaṃ deho deho bhavatyalam ,
dṛṣṭastvasatyabhāvena vyomatāṃ yāti dehakaḥ 27
27. satyabhāvanadṛṣṭaḥ ayam dehaḥ dehaḥ bhavati alam
dṛṣṭaḥ tu asatyabhāvena vyomatām yāti dehakah
27. ayam dehaḥ satyabhāvanadṛṣṭaḥ (san) alam dehaḥ bhavati.
tu asatyabhāvena dṛṣṭaḥ dehakah vyomatām yāti.
27. This body, when perceived with a true understanding (satyabhāvana), becomes truly substantial. However, when it is perceived with a sense of unreality (asatyabhāvena), this physical form (dehakah) dissolves into the nature of space (vyomatām).
अणिमादिपदप्राप्तौ ज्ञानयुक्तिरिति श्रुता ।
भवता साधुना राम युक्तिमन्यामिमां श्रृणु ॥ २८ ॥
aṇimādipadaprāptau jñānayuktiriti śrutā ,
bhavatā sādhunā rāma yuktimanyāmimāṃ śrṛṇu 28
28. aṇimādipadaprāptau jñānayuktiḥ iti śrutā
bhavatā sādhunā rāma yuktim anyām imām śṛṇu
28. rāma,
aṇimādipadaprāptau jñānayuktiḥ iti bhavatā sādhunā śrutā.
imām anyām yuktim śṛṇu.
28. O Rāma, this method based on knowledge for attaining powers like aṇimā (the ability to become infinitely small) has been heard by you, the virtuous one (sādhu). Now, listen to this other method.
रेचकाभ्यासयोगेन जीवः कुण्डलिनीगृहात् ।
उद्धृत्य योज्यते यावदामोदः पवनादिव ॥ २९ ॥
recakābhyāsayogena jīvaḥ kuṇḍalinīgṛhāt ,
uddhṛtya yojyate yāvadāmodaḥ pavanādiva 29
29. recakābhyāsayogena jīvaḥ kuṇḍalinīgṛhāt
uddhṛtya yojyate yāvat āmodaḥ pavanāt iva
29. recakābhyāsayogena jīvaḥ kuṇḍalinīgṛhāt uddhṛtya yojyate,
yāvat āmodaḥ pavanāt iva (bhavati).
29. Through the practice of *recaka* (controlled exhalation) in (prāṇāyāma) *yoga*, the vital energy (jīva) is drawn up from the abode of *kuṇḍalinī* and united (with higher consciousness), until a delight (āmoda) like that of the subtle breath (pavana) is experienced.
त्यज्यते विरतस्पन्दो देहोऽयं काष्ठलोष्टवत् ।
देहेऽपि जीवेऽपि मतावासेचक इवादरः ॥ ३० ॥
tyajyate virataspando deho'yaṃ kāṣṭhaloṣṭavat ,
dehe'pi jīve'pi matāvāsecaka ivādaraḥ 30
30. tyajyate virataspandaḥ dehaḥ ayam kāṣṭhaloṣṭavat
| dehe api jīve api matau āsecakaḥ iva ādaraḥ ||
30. ayam dehaḥ virataspandaḥ kāṣṭhaloṣṭavat tyajyate api
dehe api jīve api matau ādaraḥ āsecakaḥ iva (asti)
30. This body, once its pulsations have ceased, is discarded like a log or a clod of earth. However, as long as there is life (jīva) in the body, one's regard for it is cherished in thought (mati), like an anointing.
स्थावरे जंगमे वापि यथाभिमतयेच्छया ।
भोक्तुं तत्संपदं सम्यग्जीवोऽन्तर्विनिवेश्यते ॥ ३१ ॥
sthāvare jaṃgame vāpi yathābhimatayecchayā ,
bhoktuṃ tatsaṃpadaṃ samyagjīvo'ntarviniveśyate 31
31. sthāvare jaṅgame vā api yathābhimatayā icchayā |
bhoktum tatsampadam samyak jīvaḥ antarviniveśyate ||
31. jīvaḥ vā api sthāvare jaṅgame (dehe) yathābhimatayā
icchayā samyak tat-sampadam bhoktum antarviniveśyate
31. Or else, according to its own will and preference (yathābhimatayā icchayā), the individual soul (jīva) is perfectly installed within (antarviniveśyate) either a stationary (sthāvara) or a moving (jaṅgama) form, in order to fully experience (bhoktum) the particular nature (sampadam) of that state.
इति सिद्धिश्रियं भुक्त्वा स्थितं चेत्तद्वपुः पुनः ।
प्रविश्यते स्वमन्यद्वा यद्यत्तात विरोचते ॥ ३२ ॥
iti siddhiśriyaṃ bhuktvā sthitaṃ cettadvapuḥ punaḥ ,
praviśyate svamanyadvā yadyattāta virocate 32
32. iti siddhiśriyam bhuktvā sthitam cet tat vapuḥ punaḥ
| praviśyate svam anyat vā yat yat tāta virocate ||
32. tāta,
iti siddhiśriyam bhuktvā,
cet tat vapuḥ sthitam (asti),
punaḥ svam vā anyat vā yat yat virocate (tat) praviśyate
32. Thus, having enjoyed the glory of spiritual perfection (siddhi), if that body remains, then one's own or another body is entered into again, dear one (tāta), whichever (yat yat) is pleasing (virocate).
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
संविदा जगदापूर्य संपूर्ण स्थीयतेऽथवा ॥ ३३ ॥
dehādayastathā bimbānvyāptavatyākhilānatha ,
saṃvidā jagadāpūrya saṃpūrṇa sthīyate'thavā 33
33. dehādayaḥ tathā bimbān vyāptavatyā akhilān atha |
saṃvidā jagat āpūrya sampūrṇam sthīyate athavā ||
33. athavā saṃvidā (yā) akhilān dehādayaḥ tathā bimbān vyāptavatyā,
jagat āpūrya,
sampūrṇam sthīyate
33. Alternatively (athavā), by means of consciousness (saṃvid), which has pervaded all images (bimbān) – including bodies and the like (dehādayaḥ) – having filled the entire world (jagat), one remains in a state of complete fullness (sampūrṇam sthīyate).
ज्ञात्वा सदाभ्युदितमुज्झितदोषमीशो यद्यद्यथा समभिवाञ्छति चित्प्रकाशः ।
प्राप्नोति तत्तदचिरेण तथैव राम सम्यक्पदं विदुरनावरणत्वमेव ॥ ३४ ॥
jñātvā sadābhyuditamujjhitadoṣamīśo yadyadyathā samabhivāñchati citprakāśaḥ ,
prāpnoti tattadacireṇa tathaiva rāma samyakpadaṃ viduranāvaraṇatvameva 34
34. jñātvā sadā abhyuditam ujjhitadoṣam īśaḥ
yat yat yathā samabhivāñchati citprakāśaḥ
prāpnoti tat tat acireṇa tathā eva
rāma samyak padam viduḥ anāvaraṇatvam eva
34. rāma sadā abhyuditam ujjhitadoṣam jñātvā
īśaḥ citprakāśaḥ yat yat yathā
samabhivāñchati tat tat acireṇa tathā eva
prāpnoti samyak padam anāvaraṇatvam eva viduḥ
34. O Rāma, having understood that [reality] which is always fully manifest and flawless, the conscious light (cit-prakāśa), whatever it intensely desires and in whatever manner, it attains that very thing without delay and in precisely that way. Indeed, [sages] understand the perfect state to be precisely this freedom from covering (anāvaraṇatvam).

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 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 (current chapter) 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