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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-98

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शिखिध्वज उवाच ।
चित्तं नास्तीति मे बोधो यथा युक्त्या स्फुटं भवेत् ।
तामन्यामथवा ब्रूहि बुद्धं न निपुणं मया ॥ १ ॥
śikhidhvaja uvāca ,
cittaṃ nāstīti me bodho yathā yuktyā sphuṭaṃ bhavet ,
tāmanyāmathavā brūhi buddhaṃ na nipuṇaṃ mayā 1
1. śikhidhvajaḥ uvāca cittam na
asti iti me bodhaḥ yathā yuktyā
sphuṭam bhavet tām anyām athavā
brūhi buddham na nipuṇam mayā
1. śikhidhvajaḥ uvāca yathā yuktyā
cittam na asti iti me bodhaḥ
sphuṭam bhavet tām athavā anyām
brūhi mayā na nipuṇam buddham
1. Śikhidhvaja said: "Please explain with reasoning how my understanding that the mind (citta) does not exist can become clear. Or, tell me another way, as it has not been skillfully understood by me."
कुम्भ उवाच ।
चित्तं नास्त्येव हे राजन्कदाचित्किंचन क्वचित् ।
यच्चेदं चित्तवद्भाति तद्ब्रह्माभिधमव्ययम् ॥ २ ॥
kumbha uvāca ,
cittaṃ nāstyeva he rājankadācitkiṃcana kvacit ,
yaccedaṃ cittavadbhāti tadbrahmābhidhamavyayam 2
2. kumbhaḥ uvāca cittam na asti eva he rājan kadācit kiñcana
kvacit yat ca idam cittavat bhāti tat brahma abhidham avyayam
2. kumbhaḥ uvāca he rājan kadācit kvacit kiñcana cittam na asti
eva yat ca idam cittavat bhāti tat brahma-abhidham avyayam
2. Kumbha said: "O King, the mind (citta) truly does not exist at all, anywhere or at any time. And that which appears like mind is verily that imperishable (avyaya) reality called Brahman (brahman)."
अतोऽज्ञानात्मकं यत्तज्जगदेव न विद्यते ।
तत्राहंत्वंतदित्यादिकल्पिताः कलनाः कुतः ॥ ३ ॥
ato'jñānātmakaṃ yattajjagadeva na vidyate ,
tatrāhaṃtvaṃtadityādikalpitāḥ kalanāḥ kutaḥ 3
3. ataḥ ajñānātmakam yat tat jagat eva na vidyate
tatra aham tvam tat ityādi kalpitāḥ kalanāḥ kutaḥ
3. ataḥ yat ajñānātmakam tat jagat eva na vidyate
tatra aham tvam tat ityādi kalpitāḥ kalanāḥ kutaḥ
3. Therefore, that world (jagat) which is intrinsically constituted by ignorance (ajñāna) simply does not exist. In that case, how can there be notions like 'I', 'you', 'that', and so forth, which are merely imagined constructs within it?
नास्त्येव जगदेवेदं यच्चेदं किंचनोदितम् ।
ब्रह्मैवास्तीह सकलं केन तद्बुध्यते कथम् ॥ ४ ॥
nāstyeva jagadevedaṃ yaccedaṃ kiṃcanoditam ,
brahmaivāstīha sakalaṃ kena tadbudhyate katham 4
4. na asti eva jagat eva idam yat ca idam kiñcana uditam
brahma eva asti iha sakalam kena tat budhyate katham
4. idam jagat eva na asti eva ca yat idam kiñcana uditam
iha sakalam brahma eva asti tat kena katham budhyate
4. This world, and whatever little has appeared from it, truly does not exist. Only Brahman (brahman) exists here entirely. By whom, then, and how, is that (brahman) understood?
महाप्रलयसर्गादावेवेदं नोदितं जगत् ।
निर्देशस्त्विदमित्यत्र त्वद्बोधाय मया कृतः ॥ ५ ॥
mahāpralayasargādāvevedaṃ noditaṃ jagat ,
nirdeśastvidamityatra tvadbodhāya mayā kṛtaḥ 5
5. mahāpralayasarga ādau eva eva idam na uditam jagat
nirdeśaḥ tu idam iti atra tvat bodhāya mayā kṛtaḥ
5. idam jagat mahāpralayasarga ādau eva eva na uditam
tu atra idam iti nirdeśaḥ mayā tvat bodhāya kṛtaḥ
5. Indeed, this world did not arise even at the very beginning of the great cosmic dissolution and subsequent creation. However, the designation "this" (idam), used here, has been made by me for your understanding.
उपादानात्मकादीनां कारणानामभावतः ।
अकारणं च भावानामशेषाणां त्वसंभवात् ॥ ६ ॥
upādānātmakādīnāṃ kāraṇānāmabhāvataḥ ,
akāraṇaṃ ca bhāvānāmaśeṣāṇāṃ tvasaṃbhavāt 6
6. upādānātmakādīnām kāraṇānām abhāvataḥ
akāraṇam ca bhāvānām aśeṣāṇām tu asaṃbhavāt
6. upādānātmakādīnām kāraṇānām abhāvataḥ ca
aśeṣāṇām bhāvānām akāraṇam tu asaṃbhavāt
6. Due to the absence of material (upādāna) and other inherent causes, and also due to the impossibility of all effects existing without any cause.
एवमज्ञानबुद्ध्यात्म जगत्तस्मान्न विद्यते ।
तस्माद्यदिदमाभाति भासनं ब्रह्म नेतरत् ॥ ७ ॥
evamajñānabuddhyātma jagattasmānna vidyate ,
tasmādyadidamābhāti bhāsanaṃ brahma netarat 7
7. evam ajñānabuddhyātma jagat tasmāt na vidyate
tasmāt yat idam ābhāti bhāsanam brahma na itarat
7. evam ajñānabuddhyātma jagat tasmāt na vidyate
tasmāt yat idam ābhāti bhāsanam brahma na itarat
7. Therefore, this world, which is inherently of the nature of ignorant perception, does not truly exist. For this reason, what appears (to us) is merely an emanation of Brahman (brahman), and nothing else.
अनाख्येऽनाकृतौ देवे करोतीदमिति त्वसत् ।
भाषितं नोपपत्त्यात्म न सत्यं नानुभूयते ॥ ८ ॥
anākhye'nākṛtau deve karotīdamiti tvasat ,
bhāṣitaṃ nopapattyātma na satyaṃ nānubhūyate 8
8. anākhye anākṛtau deve karoti idam iti tu asat |
bhāṣitam na upapattyātma na satyam na anubhūyate ||
8. anākhye anākṛtau deve idam karoti iti tu asat bhāṣitam.
(etat) na upapattyātma,
na satyam,
na anubhūyate.
8. To say "this (world) is made" by a divine being (deva) who is nameless and formless is indeed a false assertion. Such a statement is not supported by reason, is not true, and is not experienced.
अनाख्योऽप्रतिघः स्वात्मा निराकारो य ईश्वरः ।
स करोति जगदिति हासायैव वचोऽधियाम् ॥ ९ ॥
anākhyo'pratighaḥ svātmā nirākāro ya īśvaraḥ ,
sa karoti jagaditi hāsāyaiva vaco'dhiyām 9
9. anākhyaḥ apratighaḥ svātmā nirākāraḥ yaḥ īśvaraḥ
| saḥ karoti jagat iti hāsāya eva vacaḥ adhiyām ||
9. yaḥ anākhyaḥ apratighaḥ svātmā nirākāraḥ īśvaraḥ,
saḥ jagat karoti iti vacaḥ adhiyām hāsāya eva.
9. The statement that the nameless, irresistible, self-existent (svātman), formless Lord (īśvara) creates the world is indeed a cause for laughter among the unwise.
अनेनैव प्रयोगेण राजंश्चित्तं न विद्यते ।
जगदेव न सत्साधो कुतश्चित्तादि तद्गतम् ॥ १० ॥
anenaiva prayogeṇa rājaṃścittaṃ na vidyate ,
jagadeva na satsādho kutaścittādi tadgatam 10
10. anena eva prayogeṇa rājan cittam na vidyate |
jagat eva na sat sādho kutaḥ citta-ādi tat-gatam ||
10. rājan,
anena eva prayogeṇa cittam na vidyate.
sādho,
jagat eva na sat.
kutaḥ tat-gatam citta-ādi (vidyate)?
10. O King, by this very reasoning, the mind (citta) does not exist. O good one, the world (jagat) itself is not real; how then can the mind and other things associated with it exist?
चेतो हि वासनामात्रं वास्ये तु सति वासना ।
वास्यं जगत्तदेवासदतश्चित्तास्तिता कुतः ॥ ११ ॥
ceto hi vāsanāmātraṃ vāsye tu sati vāsanā ,
vāsyaṃ jagattadevāsadataścittāstitā kutaḥ 11
11. cetaḥ hi vāsanā-mātram vāsye tu sati vāsanā |
vāsyām jagat tat eva asataḥ citta-astitā kutaḥ ||
11. cetaḥ hi vāsanā-mātram.
tu vāsye sati (eva) vāsanā (bhavati).
vāsyām tat jagat eva.
asataḥ (jagat) kutaḥ citta-astitā (bhavati)?
11. The mind (cetaḥ) is surely nothing but a latent impression (vāsanā). However, a latent impression (vāsanā) can exist only if there is an object (vāsya) for it to be impressed upon. That object (vāsya) is indeed the world (jagat). If the world itself is non-existent, then from where can the mind's (citta) existence arise?
यदिदं कचति ब्रह्म स्वयमात्मात्मनात्मनि ।
कृतं तस्यैव तेनैव चित्तमित्यादिनामकम् ॥ १२ ॥
yadidaṃ kacati brahma svayamātmātmanātmani ,
kṛtaṃ tasyaiva tenaiva cittamityādināmakam 12
12. yat idam kacati brahma svayam ātmā ātmanā ātmani
kṛtam tasya eva tena eva cittam ityādi nāmakam
12. yat idam brahma svayam ātmā ātmanā ātmani kacati,
tasya eva tena eva cittam ityādi nāmakam kṛtam
12. That which manifests as this absolute reality (brahman) - the Self (ātman) itself, appearing by the Self (ātman) in the Self (ātman) - is precisely that which, by the Self (ātman), is designated as mind (citta) and so forth.
जगद्दृश्यमिदं वास्यं तदेवोत्पन्नमेव नो ।
कारणाभावतः पूर्वमेवातश्चित्तता कुतः ॥ १३ ॥
jagaddṛśyamidaṃ vāsyaṃ tadevotpannameva no ,
kāraṇābhāvataḥ pūrvamevātaścittatā kutaḥ 13
13. jagat dṛśyam idam vāsyam tat eva utpannam eva na
u kāraṇa-abhāvataḥ pūrvam eva ataḥ cittatā kutaḥ
13. idam dṛśyam jagat vāsyam tat eva utpannam eva na u.
pūrvam eva kāraṇa-abhāvataḥ,
ataḥ cittatā kutaḥ?
13. This visible world, being merely an appearance, is itself not truly born. Since there is no prior cause for it, how then can there be any 'mind-ness' (cittatā)?
अतश्चिद्व्योममात्रात्म परमाकाशनामकम् ।
स्फारं वेदनमेवेदं कचत्यस्ति कुतो जगत् ॥ १४ ॥
ataścidvyomamātrātma paramākāśanāmakam ,
sphāraṃ vedanamevedaṃ kacatyasti kuto jagat 14
14. ataḥ cit-vyoma-mātra-ātma parama-ākāśa-nāmakam
sphāram vedanam eva idam kacati asti kutaḥ jagat
14. ataḥ,
idam cit-vyoma-mātra-ātma parama-ākāśa-nāmakam sphāram vedanam eva kacati asti.
kutaḥ jagat?
14. Therefore, this very vast experience, which is merely the Self (ātman) of consciousness-space and is called the supreme space, shines forth. From where then could a world (jagat) truly exist?
यत्किंचित्परमाकाश ईषत्कचकचायते ।
चिदादर्शे न जातत्वान्न चित्तं नो जगत्क्रिया ॥ १५ ॥
yatkiṃcitparamākāśa īṣatkacakacāyate ,
cidādarśe na jātatvānna cittaṃ no jagatkriyā 15
15. yat kiṃcit parama-ākāśe īṣat kacā-kacāyate
cit-ādarśe na jātatvāt na cittam na u jagat-kriyā
15. cid-ādarśe yat kiṃcit parama-ākāśe īṣat kacā-kacāyate,
(tat) na jātatvāt,
na cittam,
na u jagat-kriyā (asti)
15. Whatever subtle flickering appears in the supreme space, in the mirror of consciousness - because it is not truly born, there is neither mind (citta) nor any activity of the world (jagat).
अहं त्वं जगदित्येषा प्रतिपत्तिर्न वास्तवी ।
मिथ्या स्वप्न इवाभाति नूनं मेऽशेषकारिणी ॥ १६ ॥
ahaṃ tvaṃ jagadityeṣā pratipattirna vāstavī ,
mithyā svapna ivābhāti nūnaṃ me'śeṣakāriṇī 16
16. aham tvam jagat iti eṣā pratipattiḥ na vāstavī |
mithyā svapnaḥ iva ābhāti nūnam me aśeṣakāriṇī ||
16. nūnam aśeṣakāriṇī me,
aham tvam jagat iti eṣā pratipattiḥ vāstavī na,
svapnaḥ iva mithyā ābhāti.
16. This understanding of 'I', 'you', and 'the world' is not truly real. It certainly appears false to me, the one who is complete and without any remainder, just like a dream.
वास्यस्य जगतोऽभावाद्यतो नास्त्येव वासना ।
अतस्तदात्मकं चित्तं कीदृशं क्व कुतः कथम् ॥ १७ ॥
vāsyasya jagato'bhāvādyato nāstyeva vāsanā ,
atastadātmakaṃ cittaṃ kīdṛśaṃ kva kutaḥ katham 17
17. vāsyasya jagataḥ abhāvāt yataḥ na asti eva vāsanā |
ataḥ tat-ātmakam cittam kīdṛśam kva kutaḥ katham ||
17. yataḥ vāsyasya jagataḥ abhāvāt,
(ataḥ) vāsanā eva na asti.
ataḥ tat-ātmakam cittam kīdṛśam kva kutaḥ katham (asti/bhavati)?
17. Since the world (jagat) as an object of experience does not truly exist, there are certainly no latent mental impressions (vāsanā). Therefore, what kind of mind (citta) could exist, where could it be, from where could it arise, or how could it function, if it is constituted by such impressions?
अप्रबुद्धैरवगतं चित्तं दृश्यमिदं जगत् ।
असच्चित्तं निराकारं पूर्वमुत्पन्नमेव नो ॥ १८ ॥
aprabuddhairavagataṃ cittaṃ dṛśyamidaṃ jagat ,
asaccittaṃ nirākāraṃ pūrvamutpannameva no 18
18. aprabuddhaiḥ avagatam cittam dṛśyam idam jagat |
asat cittam nirākāram pūrvam utpannam eva no ||
18. aprabuddhaiḥ idam dṛśyam jagat cittam avagatam.
asat nirākāram cittam pūrvam eva no utpannam.
18. This perceived world is understood as the mind (citta) by the unenlightened. However, the mind (citta) is truly non-existent and formless, and it was never even created in the first place.
नोत्पन्नं कारणाभावात्सर्गादावेव सर्वदा ।
लोकशास्त्रानुभवतो न च दृश्यस्य वस्तुनः ॥ १९ ॥
notpannaṃ kāraṇābhāvātsargādāveva sarvadā ,
lokaśāstrānubhavato na ca dṛśyasya vastunaḥ 19
19. na utpannam kāraṇābhāvāt sargādau eva sarvadā |
lokaśāstrānubhavataḥ na ca dṛśyasya vastunaḥ ||
19. (tat cittam) kāraṇābhāvāt na utpannam,
sargādau eva sarvadā (na utpannam),
lokaśāstrānubhavataḥ ca na (utpannam),
dṛśyasya vastunaḥ (ca na utpannam).
19. It (the mind) was not created because of the absence of a cause, not even at the very beginning of creation. And it does not arise from the experience of the world or scriptures, nor from any visible object.
अनादित्वमजत्वं वा स्थैर्यं वाप्युपपद्यते ।
साकारस्यास्य जगतः स्थूलस्य प्रतिघाकृतेः ॥ २० ॥
anāditvamajatvaṃ vā sthairyaṃ vāpyupapadyate ,
sākārasyāsya jagataḥ sthūlasya pratighākṛteḥ 20
20. anāditvam ajatvam vā sthairyam vā api upapadyate
sākārasya asya jagataḥ sthūlasya pratighākṛteḥ
20. How can beginninglessness, birthlessness, or permanence be justified for this concrete, gross world (jagat) that inherently offers resistance?
समस्तकारणाभावाल्लोकशास्त्रानुभूतिभिः ।
युज्यन्ते च निराकर्तुं न महाप्रलयादयः ॥ २१ ॥
samastakāraṇābhāvāllokaśāstrānubhūtibhiḥ ,
yujyante ca nirākartuṃ na mahāpralayādayaḥ 21
21. samasta-kāraṇa-abhāvāt loka-śāstra-anubhūtibhiḥ
yujyante ca nirākartum na mahā-pralaya-ādayaḥ
21. Great cosmic dissolutions (mahāpralaya) and similar events cannot be refuted, as their occurrence is supported by the absence of all [sustaining] causes and by experiences (anubhūti) derived from both common knowledge and scriptures (śāstra).
शास्त्रानुभववेदार्थसिद्धान्तैस्ते त्रयोऽपि वा ।
प्रलयाश्च न सन्तीति वक्त्युन्मत्तक एव च ॥ २२ ॥
śāstrānubhavavedārthasiddhāntaiste trayo'pi vā ,
pralayāśca na santīti vaktyunmattaka eva ca 22
22. śāstra-anubhava-veda-artha-siddhāntaiḥ te trayaḥ api
vā pralayāḥ ca na santi iti vakti unmattakaḥ eva ca
22. Those three [types of] dissolutions (pralaya) are indeed established by the conclusive doctrines (siddhānta) found in scriptures (śāstra), experience, and the meaning of the Vedas. Thus, only a madman (unmattaka) would assert that they do not exist.
लोकः शास्त्राणि वेदाश्च प्रमाणं यस्य नो मतेः ।
असद्भ्यो ह्यतिमूढः स सज्जनस्तं न संश्रयेत् ॥ २३ ॥
lokaḥ śāstrāṇi vedāśca pramāṇaṃ yasya no mateḥ ,
asadbhyo hyatimūḍhaḥ sa sajjanastaṃ na saṃśrayet 23
23. lokaḥ śāstrāṇi vedāḥ ca pramāṇam yasya naḥ mateḥ
asadbhyaḥ hi ati-mūḍhaḥ saḥ sajjanaḥ tam na saṃśrayet
23. Indeed, he whose intellect (mati) does not accept common knowledge, scriptures (śāstra), and the Vedas as valid sources of knowledge (pramāṇa) is more deluded than the wicked. A virtuous person (sajjana) should not rely on such an individual.
न च सप्रतिघस्यास्य दृश्यस्याप्रतिघं क्वचित् ।
कारणं भवितुं शक्तं साकारस्य निराकृति ॥ २४ ॥
na ca sapratighasyāsya dṛśyasyāpratighaṃ kvacit ,
kāraṇaṃ bhavituṃ śaktaṃ sākārasya nirākṛti 24
24. na ca sa-pratighasya asya dṛśyasya a-pratigham
kvacit kāraṇam bhavitum śaktam sā-kārasya nir-ākṛti
24. nir-ākṛti kvacit asya sa-pratighasya dṛśyasya
sā-kārasya a-pratigham kāraṇam bhavitum na ca śaktam
24. And nowhere can formlessness (nirākṛti) be capable of being the unimpeded (apratigham) cause of this visible, resistant, and embodied [world].
इत्थमालक्ष्यमाणं तत्तदेवं सततं मुने ।
न च नार्थक्रियाकारि भवेन्नेत्थमिदं जगत् ॥ २५ ॥
itthamālakṣyamāṇaṃ tattadevaṃ satataṃ mune ,
na ca nārthakriyākāri bhavennetthamidaṃ jagat 25
25. ittham ālakṣyamāṇam tat tat eva evam satatam mune na
ca na artha-kriyā-kāri bhavet na ittham idam jagat
25. mune,
ittham ālakṣyamāṇam tat tat evam satatam (vartate).
ca (tat) na artha-kriyā-kāri na bhavet.
idam jagat ittham na (syāt).
25. O sage, that very thing (tat tat), being perceived in this manner and constantly thus, is certainly not without practical efficacy. Were it not so, this world would not exist.
तस्मादिदं निरंशस्य चिद्व्योम्नोऽप्रतिघाकृतेः ।
निराकृतेरनन्तस्य पूर्वात्पूर्वनिरंशतः ॥ २६ ॥
tasmādidaṃ niraṃśasya cidvyomno'pratighākṛteḥ ,
nirākṛteranantasya pūrvātpūrvaniraṃśataḥ 26
26. tasmāt idam nir-aṃśasya cit-vyomnaḥ a-pratigha-ākṛteḥ
nir-ākṛteḥ anantasya pūrvāt pūrva-nir-aṃśataḥ
26. tasmāt idam nir-aṃśasya cit-vyomnaḥ a-pratigha-ākṛteḥ
nir-ākṛteḥ anantasya pūrvāt pūrva-nir-aṃśataḥ (āgatam)
26. Therefore, this [manifestation] is from the indivisible, from the consciousness-space, from that whose nature is unimpeded, from the formless, from the infinite, and from the primal, indivisible source.
ब्रह्मणः सर्वरूपस्य शान्तस्यात्तस्य यत्समम् ।
स्वत एवात्मकचनं सर्गप्रलयरूपधृक् ॥ २७ ॥
brahmaṇaḥ sarvarūpasya śāntasyāttasya yatsamam ,
svata evātmakacanaṃ sargapralayarūpadhṛk 27
27. brahmaṇaḥ sarva-rūpasya śāntasya āttasya yat samam
svataḥ eva ātma-kacanam sarga-pralaya-rūpa-dhṛk
27. brahmaṇaḥ sarva-rūpasya śāntasya āttasya yat samam svataḥ
eva ātma-kacanam sarga-pralaya-rūpa-dhṛk (bhavati)
27. It is the uniform, spontaneous self-manifestation (ātma-kacanam) of (brahman), who has all forms, is tranquil, and has embraced all; and it assumes the form of creation and dissolution.
स्वकं वपुश्च तेनैव ज्ञातं जगदिव क्षणात् ।
क्षणान्तरानुबुद्धं सद्ब्रह्मैवास्ते निरात्मनि ॥ २८ ॥
svakaṃ vapuśca tenaiva jñātaṃ jagadiva kṣaṇāt ,
kṣaṇāntarānubuddhaṃ sadbrahmaivāste nirātmani 28
28. svakam vapuḥ ca tena eva jñātam jagat iva kṣaṇāt
kṣaṇāntara anubuddham sat brahma eva āste nirātmani
28. ca tena eva svakam vapuḥ jagat iva kṣaṇāt jñātam.
kṣaṇāntara anubuddham sat brahma eva nirātmani āste.
28. And one's own form, like the world, is known in an instant by that (consciousness). In a subsequent moment, the true (brahman) alone is understood to exist, without an individual self (ātman).
ब्रह्मैवेदमतः सर्वं क्वचिन्न जगदादिधीः ।
क्वाचित्तादि क्वचित्तादि क्व द्वैतैक्यादिकल्पना ॥ २९ ॥
brahmaivedamataḥ sarvaṃ kvacinna jagadādidhīḥ ,
kvācittādi kvacittādi kva dvaitaikyādikalpanā 29
29. brahma eva idam ataḥ sarvam kvacit na jagat ādi dhīḥ
kva citta ādi kva citta ādi kva dvaita aikya ādi kalpanā
29. ataḥ idam sarvam brahma eva.
kvacit jagat ādi dhīḥ na.
kva citta ādi? kva citta ādi? kva dvaita aikya ādi kalpanā?
29. Therefore, all this is verily the absolute (brahman). Nowhere is there any notion of the world (jagat) and so on. Where then is the mind (citta) and so on? And where is the conception of duality or unity and so on?
सर्वं निरालम्बमजं प्रशान्तमनादिरित्यात्म यथास्थितं सत् ।
इदं तु नानेव न चाप्यनाना यथास्थितं तिष्ठ सुकाष्ठमौनम् ॥ ३० ॥
sarvaṃ nirālambamajaṃ praśāntamanādirityātma yathāsthitaṃ sat ,
idaṃ tu nāneva na cāpyanānā yathāsthitaṃ tiṣṭha sukāṣṭhamaunam 30
30. sarvam nirālambam ajam praśāntam
anādiḥ iti ātman yathāsthitam sat
idam tu nānā iva na ca api anānā
yathāsthitam tiṣṭha sukāṣṭhamaunam
30. sarvam nirālambam ajam praśāntam anādiḥ iti ātman yathāsthitam sat.
tu idam nānā iva na ca api anānā.
yathāsthitam sukāṣṭhamaunam tiṣṭha.
30. All (this) is without support, unborn, perfectly tranquil, and without beginning - thus the self (ātman) exists as it is, truly. But this (world) is neither manifold nor non-manifold; remain just as it is, in a profound, log-like silence (dhyāna).

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 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 (current chapter) 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