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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-1

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श्रीराम उवाच ।
नैष्कर्म्यात्कल्पनात्यागात्तनुः पतति देहिनः ।
कथमेतदतो ब्रह्मन्संभवत्याशु जीवतः ॥ १ ॥
śrīrāma uvāca ,
naiṣkarmyātkalpanātyāgāttanuḥ patati dehinaḥ ,
kathametadato brahmansaṃbhavatyāśu jīvataḥ 1
1. śrīrāma uvāca naiṣkarmyāt kalpanātyāgāt tanuḥ patati
dehinaḥ katham etat ataḥ brahman saṃbhavati āśu jīvataḥ
1. śrīrāma uvāca brahman naiṣkarmyāt kalpanātyāgāt dehinaḥ
tanuḥ patati ataḥ etat jīvataḥ āśu katham saṃbhavati
1. Shri Rama said: 'From the state of freedom from (karma) and the abandonment of mental constructs (kalpanā), the body of the embodied being perishes. Therefore, O (brahman), how is it possible for this to occur quickly while one is still alive?'
श्रीवसिष्ठ उवाच ।
जीवतः कल्पनात्यागो युज्यते न त्वजीवतः ।
रूपमस्य यथातत्त्वं श्रृणु श्रवणभूषणम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
jīvataḥ kalpanātyāgo yujyate na tvajīvataḥ ,
rūpamasya yathātattvaṃ śrṛṇu śravaṇabhūṣaṇam 2
2. śrī vasiṣṭha uvāca jīvataḥ kalpanā tyāgaḥ yujyate na tu
ajīvataḥ rūpam asya yathā tattvam śṛṇu śravaṇa bhūṣaṇam
2. śrī vasiṣṭha uvāca jīvataḥ kalpanā tyāgaḥ yujyate tu
ajīvataḥ na asya rūpam yathā tattvam śravaṇa bhūṣaṇam śṛṇu
2. Śrī Vasiṣṭha said: The abandonment of mental fabrication (kalpanā) is appropriate for a conscious being, but not for an unconscious one. Listen, for it is pleasing to the ears, to the true nature of this (phenomenal world created by kalpanā).
अहंभावनमेवाहुः कल्पनं कल्पनाविदः ।
नभोर्थभावनं तस्य संकल्पत्याग उच्यते ॥ ३ ॥
ahaṃbhāvanamevāhuḥ kalpanaṃ kalpanāvidaḥ ,
nabhorthabhāvanaṃ tasya saṃkalpatyāga ucyate 3
3. aham bhāvanam eva āhuḥ kalpanam kalpanā vidaḥ
nabhaḥ artha bhāvanam tasya saṅkalpa tyāgaḥ ucyate
3. kalpanā vidaḥ aham bhāvanam eva kalpanam āhuḥ
tasya nabhaḥ artha bhāvanam saṅkalpa tyāgaḥ ucyate
3. Experts in mental fabrication (kalpanāvidaḥ) assert that the ego-sense (ahaṅbhāvanam) is indeed mental fabrication (kalpanā). The abandonment of conceptualization (saṅkalpa-tyāga) regarding that (ego-sense/kalpanā) is said to be the contemplation of its object as the void.
पदार्थरसमेवाहुः कल्पनं कल्पनाविदः ।
नभोर्थभावनं तस्य संकल्पत्याग उच्यते ॥ ४ ॥
padārtharasamevāhuḥ kalpanaṃ kalpanāvidaḥ ,
nabhorthabhāvanaṃ tasya saṃkalpatyāga ucyate 4
4. padārtha rasam eva āhuḥ kalpanam kalpanā vidaḥ
nabhaḥ artha bhāvanam tasya saṅkalpa tyāgaḥ ucyate
4. kalpanā vidaḥ padārtha rasam eva kalpanam āhuḥ
tasya nabhaḥ artha bhāvanam saṅkalpa tyāgaḥ ucyate
4. Experts in mental fabrication (kalpanāvidaḥ) assert that the relish (rasa) for objects (padārtha) is indeed mental fabrication (kalpanā). The abandonment of conceptualization (saṅkalpa-tyāga) regarding that (relish/kalpanā) is said to be the contemplation of its object as the void.
इदं वस्त्विति संवेगमाहुः कल्पनमुत्तमाः ।
नभोर्थभावनं तस्य संकल्पत्याग उच्यते ॥ ५ ॥
idaṃ vastviti saṃvegamāhuḥ kalpanamuttamāḥ ,
nabhorthabhāvanaṃ tasya saṃkalpatyāga ucyate 5
5. idam vastu iti saṃvegam āhuḥ kalpanam uttamāḥ
nabhaḥ artha bhāvanam tasya saṅkalpa tyāgaḥ ucyate
5. uttamāḥ idam vastu iti saṃvegam eva kalpanam āhuḥ
tasya nabhaḥ artha bhāvanam saṅkalpa tyāgaḥ ucyate
5. The excellent ones (uttamāḥ) declare that the intense conviction, "This is a real object," is itself mental fabrication (kalpanā). The abandonment of conceptualization (saṅkalpa-tyāga) regarding that (conviction/kalpanā) is said to be the contemplation of its object as the void.
स्मरणं विद्धि संकल्पं शिवमस्मरणं विदुः ।
तच्च प्रागनुभूतं च नानुभूतं च भाव्यते ॥ ६ ॥
smaraṇaṃ viddhi saṃkalpaṃ śivamasmaraṇaṃ viduḥ ,
tacca prāganubhūtaṃ ca nānubhūtaṃ ca bhāvyate 6
6. smaraṇam viddhi saṅkalpam śivam asmaraṇam viduḥ
tat ca prāk anubhūtam ca na anubhūtam ca bhāvyate
6. smaraṇam saṅkalpam viddhi asmaraṇam śivam viduḥ
tat ca prāk anubhūtam ca na anubhūtam ca bhāvyate
6. Understand that memory or recollection is (saṅkalpa) mental fabrication. They consider the absence of memory to be auspicious (śiva). Furthermore, this (saṅkalpa) is conceived as both something previously experienced and something not yet experienced.
अनुभूतां नानुभूतां स्मृतिं विस्मृत्य काष्ठवत् ।
सर्वमेवाशु विस्मृत्य गूढस्तिष्ठ महामते ॥ ७ ॥
anubhūtāṃ nānubhūtāṃ smṛtiṃ vismṛtya kāṣṭhavat ,
sarvamevāśu vismṛtya gūḍhastiṣṭha mahāmate 7
7. anubhūtām na anubhūtām smṛtim vismṛtya kāṣṭhavat
sarvam eva āśu vismṛtya gūḍhaḥ tiṣṭha mahāmate
7. mahāmate anubhūtām na anubhūtām smṛtim kāṣṭhavat
vismṛtya sarvam eva āśu vismṛtya gūḍhaḥ tiṣṭha
7. O great-minded one, having completely forgotten all memory (smṛti) - both what has been experienced and what has not been experienced - and remaining like a log, quickly forget everything and stay hidden.
सर्वास्मरणमात्रात्मा तिष्ठायातेषु कर्मसु ।
अर्धसुप्तशिशुस्पन्द इवाभ्यस्तोपपत्तिषु ॥ ८ ॥
sarvāsmaraṇamātrātmā tiṣṭhāyāteṣu karmasu ,
ardhasuptaśiśuspanda ivābhyastopapattiṣu 8
8. sarvāsmaraṇamātrātmā tiṣṭha ayāteṣu karmasu
ardhasuptaśiśuspandaḥ iva abhyastopapattiṣu
8. sarvāsmaraṇamātrātmā ayāteṣu karmasu tiṣṭha
ardhasuptaśiśuspandaḥ iva abhyastopapattiṣu
8. Remain, with your (ātman) self consisting solely of the absence of all memory, engaged in ongoing (karma) actions, just like the subtle stirrings of a half-asleep child in familiar, habitual situations.
निःसंकल्पप्रवाहेण चक्रं प्रस्पन्दते यथा ।
स्पन्दस्वकर्मस्वनघप्राक्संस्कारवशात्तथा ॥ ९ ॥
niḥsaṃkalpapravāheṇa cakraṃ praspandate yathā ,
spandasvakarmasvanaghaprāksaṃskāravaśāttathā 9
9. niḥsaṅkalpapravāheṇa cakram praspandate yathā
spandasvakarmasu anagha prāk saṃskāravaśāt tathā
9. yathā cakram niḥsaṅkalpapravāheṇa praspandate
tathā anagha spandasvakarmasu prāk saṃskāravaśāt
9. Just as a wheel moves due to a current of non-(saṅkalpa) mental fabrication, so also, O faultless one, in the movements of its own (karma) actions, it moves by the power of previous (saṃskāra) impressions.
अविद्यमानचित्तस्त्वं सत्त्वसंस्कारमागतः ।
प्रवाहपतितेष्वेव स्पन्दस्व स्वेषु कर्मसु ॥ १० ॥
avidyamānacittastvaṃ sattvasaṃskāramāgataḥ ,
pravāhapatiteṣveva spandasva sveṣu karmasu 10
10. avidyamānacittaḥ tvam sattvasaṃskāram āgataḥ
pravāhapatiteṣu eva spandasva sveṣu karmasu
10. tvam avidyamānacittaḥ sattvasaṃskāram āgataḥ
pravāhapatiteṣu eva sveṣu karmasu spandasva
10. You, whose individual mind (citta) is not truly existent, have merely acquired the latent impressions (saṃskāra) of being. Therefore, simply engage in your own actions (karma) as they naturally arise and are carried by the current [of existence].
ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति मे ।
असंकल्पः परं श्रेयः स किमन्तर्न भाव्यते ॥ ११ ॥
ūrdhvabāhurviraumyeṣa na ca kaścicchṛṇoti me ,
asaṃkalpaḥ paraṃ śreyaḥ sa kimantarna bhāvyate 11
11. ūrdhvabāhuḥ viraumi eṣaḥ na ca kaścit śṛṇoti me
asaṅkalpaḥ param śreyaḥ saḥ kim antar na bhāvyate
11. eṣaḥ ūrdhvabāhuḥ viraumi,
ca kaścit me na śṛṇoti.
asaṅkalpaḥ param śreyaḥ; saḥ kim antar na bhāvyate?
11. I cry out with uplifted arms, yet no one listens to me. Non-volition (asaṅkalpa) is the supreme blessing (śreyas); why is it not contemplated within oneself?
अहो मोहस्य माहात्म्यं यदयं सर्वदुःखहा ।
चिन्तामणिर्विचाराख्यो हृत्स्थोऽपि त्यज्यते जनैः ॥ १२ ॥
aho mohasya māhātmyaṃ yadayaṃ sarvaduḥkhahā ,
cintāmaṇirvicārākhyo hṛtstho'pi tyajyate janaiḥ 12
12. aho mohasya māhātmyam yat ayam sarvaduḥkhahā
cintāmaṇiḥ vicārākhyaḥ hṛtsthaḥ api tyajyate janaiḥ
12. aho! mohasya māhātmyam (paśya)! yat ayam sarvaduḥkhahā,
vicārākhyaḥ cintāmaṇiḥ,
hṛtsthaḥ api,
janaiḥ tyajyate.
12. Oh, the great power (māhātmya) of delusion (moha)! For this wish-fulfilling jewel (cintāmaṇi), known as discriminative inquiry (vicāra), which eradicates all suffering, is abandoned by people (janaiḥ) even though it resides within their hearts.
अवेदनमसंकल्पस्तन्मयेनैव भूयताम् ।
एतावत्परमं श्रेयः स्वयमेवानुभूयताम् ॥ १३ ॥
avedanamasaṃkalpastanmayenaiva bhūyatām ,
etāvatparamaṃ śreyaḥ svayamevānubhūyatām 13
13. avedanam asaṅkalpaḥ tanmayena eva bhūyatām
etāvat paramam śreyaḥ svayam eva anubhūyatām
13. avedanam asaṅkalpaḥ tanmayena eva bhūyatām.
etāvat paramam śreyaḥ (asti); svayam eva anubhūyatām.
13. Let there be a state of non-knowing (avedana) and non-volition (asaṅkalpa), and let one become fully identified with that (tanmayena). This alone is the supreme blessing (śreyas); let it be directly experienced (anubhūyatām) by oneself (svayam).
किल तूष्णीं स्थितेनैव तत्पदं प्राप्यते परम् ।
परमं यत्र साम्राज्यमपि राम तृणायते ॥ १४ ॥
kila tūṣṇīṃ sthitenaiva tatpadaṃ prāpyate param ,
paramaṃ yatra sāmrājyamapi rāma tṛṇāyate 14
14. kila tūṣṇīm sthitena eva tat padam prāpyate
param paramam yatra sāmrājyam api rāma tṛṇāyate
14. rāma kila tūṣṇīm sthitena eva tat param padam
prāpyate yatra paramam sāmrājyam api tṛṇāyate
14. Indeed, by remaining still and silent, that ultimate state (pada) is attained, O Rāma, where even supreme universal dominion (sāmrājya) is regarded as no more than a blade of grass.
गम्यदेशैकनिष्ठस्य यथा पान्थस्य पादयोः ।
स्पन्दो विगतसंकल्पस्तथा स्पन्दस्व कर्मसु ॥ १५ ॥
gamyadeśaikaniṣṭhasya yathā pānthasya pādayoḥ ,
spando vigatasaṃkalpastathā spandasva karmasu 15
15. gamyadeśaikaniṣṭhasya yathā pānthasya pādayoḥ
spandaḥ vigatasaṅkalpaḥ tathā spandasva karmasu
15. yathā gamyadeśaikaniṣṭhasya pānthasya pādayoḥ
spandaḥ vigatasaṅkalpaḥ tathā karmasu spandasva
15. Just as the movement (spanda) of the feet of a traveler, who is solely dedicated to reaching their destination, is free from specific intention (saṅkalpa), so too should you act in your deeds (karma) without resolve.
सर्वकर्मफलाभोगमलं विस्मृत्य सुप्तवत् ।
प्रवाहपतिते कार्ये स्पन्दस्व गतवेदनम् ॥ १६ ॥
sarvakarmaphalābhogamalaṃ vismṛtya suptavat ,
pravāhapatite kārye spandasva gatavedanam 16
16. sarvakarmaphalābhogam alam vismṛtya suptavat
pravāhapatite kārye spandasva gatavedanam
16. alam sarvakarmaphalābhogam suptavat vismṛtya
pravāhapatite kārye gatavedanam spandasva
16. Completely forgetting the enjoyment of all results of your actions (karma), as if you were asleep, act without any attachment or feeling in the task that has naturally come to you, like an object fallen into a current.
स्पन्दस्वाकृतसंकल्पं सुखदुःखान्यभावयन् ।
प्रवाहपतिते कार्ये चेष्टितोन्मुक्तशष्पवत् ॥ १७ ॥
spandasvākṛtasaṃkalpaṃ sukhaduḥkhānyabhāvayan ,
pravāhapatite kārye ceṣṭitonmuktaśaṣpavat 17
17. spandasva akṛtasaṅkalpam sukhaduḥkhāni abhāvayan
pravāhapatite kārye ceṣṭitonmuktaśaṣpavat
17. akṛtasaṅkalpam sukhaduḥkhāni abhāvayan
pravāhapatite kārye ceṣṭitonmuktaśaṣpavat spandasva
17. Act without forming intentions (saṅkalpa), not dwelling on pleasures and pains, in the task that has naturally presented itself, like a blade of grass that has been released and carried by the current.
रसभावनमन्तस्ते मालं भवतु कर्मसु ।
दारुयन्त्रमयस्येव परार्थमिव कुर्वतः ॥ १८ ॥
rasabhāvanamantaste mālaṃ bhavatu karmasu ,
dāruyantramayasyeva parārthamiva kurvataḥ 18
18. rasabhāvanam antas te mālam bhavatu karmasu |
dāruyantramayasya iva parārtham iva kurvataḥ ||
18. te antas karmasu rasabhāvanam mālam bhavatu.
dāruyantramayasya iva parārtham iva kurvataḥ [tiṣṭha].
18. Let the inner experience of gratification or sentiment (rasabhāvanam) become an impurity (māla) for you in your actions (karma), just as one performs for the sake of others, like a wooden machine.
नीरसा एव ते सन्तु समस्तेन्द्रियसंविदः ।
आकारमात्रसंलक्ष्या हेमन्तर्तौ लता इव ॥ १९ ॥
nīrasā eva te santu samastendriyasaṃvidaḥ ,
ākāramātrasaṃlakṣyā hemantartau latā iva 19
19. nīrasāḥ eva te santu samastendriyasaṃvidaḥ |
ākāramātrasaṃlakṣyāḥ hemantartau latāḥ iva ||
19. te samastendriyasaṃvidaḥ nīrasāḥ eva santu,
hemantartau latāḥ iva ākāramātrasaṃlakṣyāḥ [santu].
19. Let all your sensory perceptions (saṃvid) be entirely devoid of inner essence (nīrasa), discernible merely by their outward form, just like vines during the winter season (hemanta).
बोधार्कपीतरसया स्पन्दन् षड्वर्गसत्तया ।
यन्त्रस्पन्दोपमस्तिष्ठ वल्ल्येव शिशिरे द्रुमः ॥ २० ॥
bodhārkapītarasayā spandan ṣaḍvargasattayā ,
yantraspandopamastiṣṭha vallyeva śiśire drumaḥ 20
20. bodhārkapītarasayā spandan ṣaḍvargasattayā |
yantraspandopamaḥ tiṣṭha vallī iva śiśire drumaḥ ||
20. (tvam) ṣaḍvargasattayā spandan,
yantraspandopamaḥ tiṣṭha.
bodhārkapītarasayā vallī iva śiśire drumaḥ [tiṣṭha].
20. Remain like the pulse of a machine, even as you operate (spandan) by the power of the six internal adversaries (ṣaḍvarga). Be like a tree in the winter season (śiśira), resembling a creeper (vallī) whose vital essence (rasa) has been absorbed by the sun of spiritual awakening (bodhārka).
चिदान्तररसान्येव प्रवृत्तान्यपि धारय ।
स्वयत्नेनेन्द्रियाण्याशु हेमन्तर्तुस्तरूनिव ॥ २१ ॥
cidāntararasānyeva pravṛttānyapi dhāraya ,
svayatnenendriyāṇyāśu hemantartustarūniva 21
21. cidāntararasāni eva pravṛttāni api dhāraya |
svayatnena indriyāṇi āśu hemantartustarūn iva ||
21. svayatnena āśu,
pravṛttāni api indriyāṇi cidāntararasāni eva dhāraya.
hemantartustarūn iva [dhāraya].
21. By your own effort (svayatna), swiftly (āśu) regulate your senses (indriya) – even when they are active (pravṛtta) – so that their essential nature (rasa) is internal consciousness (cit), just like trees (taru) during the winter season (hemanta).
सरसेन्द्रियवृत्तेस्ते कुर्वतोऽकुर्वतस्तथा ।
संसारानर्थसार्थोऽयं न कदाचन शाम्यति ॥ २२ ॥
sarasendriyavṛtteste kurvato'kurvatastathā ,
saṃsārānarthasārtho'yaṃ na kadācana śāmyati 22
22. sarasendriyavṛtteḥ te kurvataḥ akurvataḥ tathā
ayam saṃsārānarthasārthaḥ na kadācana śāmyati
22. ayam saṃsārānarthasārthaḥ te sarasendriyavṛtteḥ
kurvataḥ tathā akurvataḥ na kadācana śāmyati
22. Whether you engage in or refrain from activities driven by passionate senses, this host of troubles inherent in the cycle of rebirth (saṃsāra) never truly ceases.
निःसंकल्पमरुज्ज्वालायन्त्राम्बुस्पन्दवद्यदि ।
स्पन्दसे तदनन्ताय श्रेयसे परिकल्पसे ॥ २३ ॥
niḥsaṃkalpamarujjvālāyantrāmbuspandavadyadi ,
spandase tadanantāya śreyase parikalpase 23
23. niḥsaṃkalpamarutjvālāyantrāmbu-spandavat yadi
spandase tat anantāya śreyase parikalpase
23. yadi niḥsaṃkalpamarutjvālāyantrāmbu-spandavat
spandase tat anantāya śreyase parikalpase
23. If you act without specific resolve (saṃkalpa), like the natural movement of wind, flame, a machine, or water, then you become capable of achieving infinite welfare.
एतदेव परं धैर्यं जन्मज्वरनिवारणम् ।
यदवासनमभ्यस्ता निजकर्मसु कर्तृता ॥ २४ ॥
etadeva paraṃ dhairyaṃ janmajvaranivāraṇam ,
yadavāsanamabhyastā nijakarmasu kartṛtā 24
24. etat eva param dhairyam janmajvaranivāraṇam
yat avāsanam abhyastā nijakarmasu kartṛtā
24. etat eva param dhairyam janmajvaranivāraṇam
yat avāsanam abhyastā nijakarmasu kartṛtā
24. This alone is the supreme fortitude, the antidote to the fever of repeated births (saṃsāra): namely, the cultivation of agency in one's own actions (karma) that is free from latent impressions (vāsanas).
अवासनमसंकल्पं यथाप्राप्तानुवृत्तिमान् ।
शनैश्चक्रभ्रमाभोग इव स्पन्दस्व कर्मसु ॥ २५ ॥
avāsanamasaṃkalpaṃ yathāprāptānuvṛttimān ,
śanaiścakrabhramābhoga iva spandasva karmasu 25
25. avāsanam asaṃkalpam yathāprāptānuvṛttimān
śanaiḥ cakrabhramābhogaḥ iva spandasva karmasu
25. avāsanam asaṃkalpam yathāprāptānuvṛttimān
śanaiḥ cakrabhramābhogaḥ iva karmasu spandasva
25. Act in your actions (karma) without latent impressions (vāsanas) and without (specific) resolve (saṃkalpa). Steadily follow what naturally comes, just like the continuous movement of a revolving wheel.
मा कर्मफलबुद्धिर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ।
उभयं वा त्यजैतत्त्वमुभयं वा समाश्रय ॥ २६ ॥
mā karmaphalabuddhirbhūrmā te saṅgo'stvakarmaṇi ,
ubhayaṃ vā tyajaitattvamubhayaṃ vā samāśraya 26
26. mā karmaphalabuddhiḥ bhūḥ mā te saṅgaḥ astu akarmaṇi
ubhayaṃ vā tyaja etat tvaṃ ubhayaṃ vā samāśraya
26. te karmaphalabuddhiḥ mā bhūḥ te akarmaṇi saṅgaḥ mā
astu ubhayaṃ etat vā tvaṃ tyaja vā ubhayaṃ samāśraya
26. Do not let your intellect (buddhi) be focused on the fruits of action (karma), nor should you be attached (saṅga) to inaction (karma). You should either entirely abandon both of these (tendencies), or you should embrace both (action and inaction with equal equipoise).
बहुनात्र किमुक्तेन संक्षेपादिदमुच्यते ।
संकल्पनं मनोबन्धस्तदभावो विमुक्तता ॥ २७ ॥
bahunātra kimuktena saṃkṣepādidamucyate ,
saṃkalpanaṃ manobandhastadabhāvo vimuktatā 27
27. bahunā atra kiṃ uktena saṃkṣepāt idaṃ ucyate
saṅkalpanaṃ manaḥbandhaḥ tat abhāvaḥ vimuktatā
27. atra bahunā uktena kiṃ idaṃ saṃkṣepāt ucyate
saṅkalpanaṃ manaḥbandhaḥ tat abhāvaḥ vimuktatā
27. What is the use of saying much here? This is stated concisely: mental conceptualization (saṅkalpana) is the bondage of the mind; the absence of such conceptualization is liberation (vimuktatā).
नेह कार्यं न वाऽकार्यमस्ति किंचिन्न कुत्रचित् ।
सर्वं शिवमजं शान्तमनन्तं प्राग्वदास्यताम् ॥ २८ ॥
neha kāryaṃ na vā'kāryamasti kiṃcinna kutracit ,
sarvaṃ śivamajaṃ śāntamanantaṃ prāgvadāsyatām 28
28. na iha kāryaṃ na vā akāryaṃ asti kiṃcit na kutracit
sarvaṃ śivaṃ ajaṃ śāntaṃ anantaṃ prāgvat āsyatām
28. iha kutracit kāryaṃ kiṃcit na asti vā akāryaṃ na sarvaṃ
śivaṃ ajaṃ śāntaṃ anantaṃ (iti matvā) prāgvat āsyatām
28. Here, there is nothing that truly needs to be done, nor anything that needs to be avoided, anywhere. All is indeed auspicious, unborn, tranquil, and infinite. Therefore, remain in that state just as before.
पश्यन्कर्मण्यकर्मत्वमकर्मणि च कर्मताम् ।
यथाभूतार्थचिद्रूपः शान्तमास्व यथासुखम् ॥ २९ ॥
paśyankarmaṇyakarmatvamakarmaṇi ca karmatām ,
yathābhūtārthacidrūpaḥ śāntamāsva yathāsukham 29
29. paśyan karmaṇi akarmatvam akarmaṇi ca karmatām
yathābhūtārthacidrūpaḥ śāntaṃ āsva yathāsukham
29. paśyan karmaṇi akarmatvam akarmaṇi ca karmatām (ca paśyan)
yathābhūtārthacidrūpaḥ (san) śāntaṃ yathāsukham āsva
29. When you perceive the essence of inaction (karma) within action (karma), and the essence of action (karma) within inaction (karma) – then, being of the nature of pure consciousness that apprehends reality as it truly is (yathābhūtārthacidrūpa) – remain in peace and comfort.
अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् ।
अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ यथासि भोः ॥ ३० ॥
avedanaṃ viduryogaṃ cittakṣayamakṛtrimam ,
atyantaṃ tanmayo bhūtvā tathā tiṣṭha yathāsi bhoḥ 30
30. avedanam viduḥ yogam cittakṣayam akṛtrimam atyantam
tanmayaḥ bhūtvā tathā tiṣṭha yathā asi bhoḥ
30. viduḥ yogam cittakṣayam akṛtrimam avedanam bhoḥ
atyantam tanmayaḥ bhūtvā yathā asi tathā tiṣṭha
30. They understand the natural cessation of the mind, which is a state beyond (conceptual) knowledge, to be (yoga). O dear one, having become completely absorbed in that (Truth), remain just as you are.
समे शान्ते शिवे सूक्ष्मे द्वैतैक्यपरिवर्जिते ।
ततेऽनन्ते परे शुद्धे किं केन किल खिद्यते ॥ ३१ ॥
same śānte śive sūkṣme dvaitaikyaparivarjite ,
tate'nante pare śuddhe kiṃ kena kila khidyate 31
31. same śānte śive sūkṣme dvaitaika-parivarjite
tate anante pare śuddhe kim kena kila khidyate
31. same śānte śive sūkṣme dvaitaika-parivarjite
tate anante pare śuddhe kila kim kena khidyate
31. In that state which is balanced, peaceful, benevolent, subtle, beyond both duality and unity, all-pervasive, infinite, supreme, and pure - what could possibly distress anyone, and by what means?
नोदेतु त्वयि संकल्पो मरुभूमाविवाङ्कुरः ।
इच्छा नोदेतु भवति लतिकेवोपलोदरे ॥ ३२ ॥
nodetu tvayi saṃkalpo marubhūmāvivāṅkuraḥ ,
icchā nodetu bhavati latikevopalodare 32
32. na udetu tvayi saṅkalpaḥ marubhūmau iva aṅkuraḥ
icchā na udetu bhavati latikā iva upala-udare
32. tvayi saṅkalpaḥ marubhūmau aṅkuraḥ iva na udetu
bhavati icchā upala-udare latikā iva na udetu
32. Let no mental constructs (saṅkalpa) arise in you, just as a sprout does not emerge in a desert. O dear one, let no desire (icchā) arise, just as a creeper cannot grow within the heart of a stone.
अवेदनस्य शान्तस्य जीवतो वाप्यजीवतः ।
नेह किंचित्कृतेनार्थो नाकृतेनापि कश्चन ॥ ३३ ॥
avedanasya śāntasya jīvato vāpyajīvataḥ ,
neha kiṃcitkṛtenārtho nākṛtenāpi kaścana 33
33. avedanasya śāntasya jīvataḥ vā api ajīvataḥ na
iha kiñcit kṛtena arthaḥ na akṛtena api kaścana
33. avedanasya śāntasya jīvataḥ vā api ajīvataḥ iha kṛtena kiñcit arthaḥ na,
akṛtena api kaścana na
33. For one who is beyond (conceptual) knowledge and is peaceful, whether they are living or not living, there is no purpose here whatsoever by what is done, nor by what is left undone.
यत्कर्माकर्म शान्तेऽन्तः शाश्वताभेदरूपिणि ।
न कर्मणि च कर्माणि न कर्तर्यपि कर्तृता ॥ ३४ ॥
yatkarmākarma śānte'ntaḥ śāśvatābhedarūpiṇi ,
na karmaṇi ca karmāṇi na kartaryapi kartṛtā 34
34. yat karma akarma śānte antaḥ śāśvatābhedarūpiṇi
na karmaṇi ca karmāṇi na kartari api kartṛtā
34. śānte antaḥ śāśvatābhedarūpiṇi yat karma akarma
karmaṇi ca karmāṇi na kartari api kartṛtā na
34. Within the peaceful inner (antaḥ), whose nature is eternal non-difference (abheda), what is action (karma) is also non-action (akarma). Neither are there actions within action (karma), nor is there doership (kartṛtā) even in the agent.
अहंममेति संविदन्न दुःखतो विमुच्यसे ।
असंविदन्विमुच्यसे यदीप्सितं तदाचर ॥ ३५ ॥
ahaṃmameti saṃvidanna duḥkhato vimucyase ,
asaṃvidanvimucyase yadīpsitaṃ tadācara 35
35. aham mama iti saṃvidan na duḥkhataḥ vimucyase
asaṃvidan vimucyase yat īpsitam tat ācara
35. aham mama iti saṃvidan duḥkhataḥ vimucyase
na asaṃvidan vimucyase yat īpsitam tat ācara
35. By identifying with 'I' (ahaṃ) and 'mine' (mama), you are not liberated from suffering (duḥkha). By not identifying (with them), you are liberated. Whatever is truly desired (by you in that liberated state), that (action) you should perform.
अहं ममेति नास्त्यलं यदस्ति तच्छिवं परम् ।
परात्परं त्विदं शिवादशब्दमर्थरूपकम् ॥ ३६ ॥
ahaṃ mameti nāstyalaṃ yadasti tacchivaṃ param ,
parātparaṃ tvidaṃ śivādaśabdamartharūpakam 36
36. aham mama iti na asti alam yat asti tat śivam param
parāt param tu idam śivāt aśabdam artharūpakam
36. aham mama iti alam na asti yat asti tat param śivam
tu idam parāt param śivāt aśabdam artharūpakam
36. There is no 'I' (ahaṃ) or 'mine' (mama) at all. What truly exists is that supreme auspiciousness. But this (ultimate reality) is higher than the highest (para), and beyond (even) auspiciousness (śiva), it is wordless (aśabda) and of the nature of meaning (artharūpaka).
यद्दृश्यते जगदिदं खलु किंचिदेतद्हेम्नोऽङ्गदत्वमिव भाति न विद्यमानम् ।
अस्य क्षयं विदुरवेदनमेव पश्चात्सत्यं तदेव परमार्थमथावशिष्टम् ॥ ३७ ॥
yaddṛśyate jagadidaṃ khalu kiṃcidetadhemno'ṅgadatvamiva bhāti na vidyamānam ,
asya kṣayaṃ viduravedanameva paścātsatyaṃ tadeva paramārthamathāvaśiṣṭam 37
37. yat dṛśyate jagat idam khalu kiṃcit etat
hemnaḥ aṅgadatvam iva bhāti na vidyamānam
asya kṣayam viduḥ avedanam eva paścāt
satyam tat eva paramārtham atha avaśiṣṭam
37. idam jagat yat dṛśyate etat khalu kiṃcit
hemnaḥ aṅgadatvam iva bhāti na vidyamānam
paścāt asya kṣayam avedanam eva viduḥ
atha tat eva satyam paramārtham avaśiṣṭam
37. This world (jagat) which is seen, this specific 'something,' indeed, appears like a bracelet (aṅgada) made of gold (hemnaḥ) – not truly existing (as separate). Its dissolution is known by the wise as merely non-perception (avedana) itself, after which only that truth, the ultimate reality (paramārtha), remains.

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)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 (current chapter) 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