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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-101

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श्रीवसिष्ठ उवाच ।
चिन्मात्रमेव पुरुषस्तदेवेत्थमवस्थितम् ।
चिन्मात्रव्यतिरेकेण किमन्यदुपपद्यते ॥ १ ॥
śrīvasiṣṭha uvāca ,
cinmātrameva puruṣastadevetthamavasthitam ,
cinmātravyatirekeṇa kimanyadupapadyate 1
1. śrīvasiṣṭha uvāca cinmātram eva puruṣaḥ tat eva ittham
avasthitam cinmātravyatirekeṇa kim anyat upapadyate
1. śrīvasiṣṭha uvāca puruṣaḥ cinmātram eva tat eva ittham avasthitam
(asti) cinmātravyatirekeṇa anyat kim upapadyate (asti)
1. Śrī Vasiṣṭha said: The supreme cosmic person (puruṣa) is nothing but pure consciousness, and that very consciousness is established in this way. What else could possibly exist apart from pure consciousness?
तच्चावदातमाकाशं तन्मये द्रष्टृ दृश्यते ।
तावन्मात्रं जगदतो हेयोपादेयधीः कुतः ॥ २ ॥
taccāvadātamākāśaṃ tanmaye draṣṭṛ dṛśyate ,
tāvanmātraṃ jagadato heyopādeyadhīḥ kutaḥ 2
2. tat ca avadātam ākāśam tanmaye draṣṭṛ dṛśyate
tāvanmātram jagat ataḥ heyopādeyadhīḥ kutaḥ
2. tat ca avadātam ākāśam (asti) tanmaye draṣṭṛ dṛśyate
jagat tāvanmātram (asti) ataḥ heyopādeyadhīḥ kutaḥ (syāt)
2. And that consciousness is pristine and expansive like space (ākāśa). Within that pure consciousness itself, the seer is seen or perceived. The entire world is nothing more than this; therefore, from where could there arise any notion of what is to be rejected or what is to be embraced?
न विद्यते परो लोको बार्हस्पत्यस्य यस्य तु ।
विदोऽन्यत्तस्य किं सारं रागद्वेषावतः कुतः ॥ ३ ॥
na vidyate paro loko bārhaspatyasya yasya tu ,
vido'nyattasya kiṃ sāraṃ rāgadveṣāvataḥ kutaḥ 3
3. na vidyate paraḥ lokaḥ bārhaspatyasya yasya tu
vidaḥ anyat tasya kim sāram rāgadveṣāvataḥ kutaḥ
3. tu bārhaspatyasya yasya paraḥ lokaḥ na vidyate,
tasya vidaḥ anyat kim sāram (asti)? rāgadveṣāvataḥ kutaḥ (ete bhavanti)?
3. But for the follower of Bṛhaspati (a materialist), for whom no other world exists, what true essence (sāram) is there for him apart from mere perception (vido)? If that is so, for one who experiences attraction (rāga) and aversion (dveṣa), from where do these feelings arise?
इष्टानिष्टदृशो रागद्वेषदोषाः किमात्मकाः ।
संविद्व्योममये स्वप्ने जगदाख्येऽङ्ग कथ्यताम् ॥ ४ ॥
iṣṭāniṣṭadṛśo rāgadveṣadoṣāḥ kimātmakāḥ ,
saṃvidvyomamaye svapne jagadākhye'ṅga kathyatām 4
4. iṣṭāniṣṭadṛśaḥ rāgadveṣadoṣāḥ kimātmakāḥ
saṃvidvyomamaye svapne jagadākhye aṅga kathyatām
4. aṅga,
iṣṭāniṣṭadṛśaḥ rāgadveṣadoṣāḥ kimātmakāḥ (santi)? saṃvidvyomamaye jagadākhye svapne (ete) kathyatām.
4. O dear one, please explain: What is the nature (kimātmakāḥ) of the flaws of attachment (rāga) and aversion (dveṣa) that arise for one who perceives desirable and undesirable objects, especially when this so-called 'world' (jagat) is merely a dream within the vast expanse of pure consciousness (saṃvit)?
इदं हेयमुपादेयं वेति संवित्खमात्मनि ।
निर्मले निर्मलं भाति केवात्र तदतद्दृशौ ॥ ५ ॥
idaṃ heyamupādeyaṃ veti saṃvitkhamātmani ,
nirmale nirmalaṃ bhāti kevātra tadataddṛśau 5
5. idam heyam upādeyam vā iti saṃvit kham ātmani
nirmale nirmalam bhāti ke vā atra tat-atat-dṛśau
5. idam heyam upādeyam vā iti saṃvit ātmani nirmale
kham nirmalam bhāti atra vā ke tat-atat-dṛśau
5. This consciousness (saṃvit), which determines whether something is to be abandoned or accepted, shines purely like space (kha) within the pure self (ātman). Therefore, who here possesses the dualistic perception (tat-atat-dṛśau) that distinguishes 'that' from 'not-that'?
संविन्नरोऽमरो नागः संवित्स्थावरजंगमम् ।
भावाभावादयोऽस्याब्धेस्तरङ्गावर्तवृत्तयः ॥ ६ ॥
saṃvinnaro'maro nāgaḥ saṃvitsthāvarajaṃgamam ,
bhāvābhāvādayo'syābdhestaraṅgāvartavṛttayaḥ 6
6. saṃvit naraḥ amaraḥ nāgaḥ saṃvit sthāvara-jaṅgamam
bhāva-abhāva-ādayaḥ asyāḥ abdheḥ taraṅga-āvarta-vṛttayaḥ
6. saṃvit naraḥ amaraḥ nāgaḥ saṃvit sthāvara-jaṅgamam
asyāḥ abdheḥ bhāva-abhāva-ādayaḥ taraṅga-āvarta-vṛttayaḥ
6. Consciousness (saṃvit) is man, it is god, it is nāga. Consciousness is all that is stationary and all that is moving. Existence and non-existence, along with all similar concepts, are but its waves, whirlpools, and various activities, like those of an ocean.
संविदाकाशमेवाहं भवानपि जना अपि ।
म्रियामहे नो कदाचित्संवित्किल कदा मृता ॥ ७ ॥
saṃvidākāśamevāhaṃ bhavānapi janā api ,
mriyāmahe no kadācitsaṃvitkila kadā mṛtā 7
7. saṃvit ākāśam eva aham bhavān api janāḥ api
mriyāmahe na u kadācit saṃvit kila kadā mṛtā
7. aham saṃvit ākāśam eva (asmi).
bhavān api janāḥ api (santi).
na u kadācit mriyāmahe.
kila saṃvit kadā mṛtā?
7. I am indeed consciousness (saṃvit) itself, like space (ākāśa); so are you, and so are all people. We never die. For when, indeed, has consciousness (saṃvit) ever died?
संविदो नास्ति संवेद्यं स्वयं संवेद्यतामिता ।
चित्त्वादतो विशालाक्ष द्वितैकत्वे क्व वा स्थिते ॥ ८ ॥
saṃvido nāsti saṃvedyaṃ svayaṃ saṃvedyatāmitā ,
cittvādato viśālākṣa dvitaikatve kva vā sthite 8
8. saṃvidaḥ na asti saṃvedyam svayam saṃvedyatām itā
cittvāt ataḥ viśālākṣa dvaita-ekatve kva vā sthite
8. viśālākṣa! saṃvidaḥ saṃvedyam na asti.
svayam saṃvedyatām itā.
cittvāt ataḥ dvaita-ekatve kva vā sthite?
8. For consciousness (saṃvit), there is no separate object to be perceived (saṃvedya); it has itself attained the state of being perceivable. Therefore, O broad-eyed one, since it is pure consciousness (cit), where then can duality or oneness ever be situated?
संविन्मात्रादृते तस्माद्भूतं किमिव कथ्यताम् ।
कथ्यतां म्रियते तच्चेत्तदद्येमे कुतो वयम् ॥ ९ ॥
saṃvinmātrādṛte tasmādbhūtaṃ kimiva kathyatām ,
kathyatāṃ mriyate taccettadadyeme kuto vayam 9
9. saṃvitmātrāt ṛte tasmāt bhūtam kim iva kathyatām
kathyatām mriyate tat cet tat adya ime kutaḥ vayam
9. saṃvitmātrāt ṛte tasmāt kim iva bhūtam kathyatām.
kathyatām,
tat cet mriyate,
tat kutaḥ adya ime vayam?
9. Apart from pure consciousness (saṃvitmātra), what existent thing, indeed, can be spoken of as originating from that? Let it be said: if that (consciousness) were to die, then from what source would we, who exist today, have come?
वादिनः सौगताद्या ये ये लोकायतिकादयः ।
संविदाकाशमुत्सृज्य यन्मन्यन्ते तदुच्यताम् ॥ १० ॥
vādinaḥ saugatādyā ye ye lokāyatikādayaḥ ,
saṃvidākāśamutsṛjya yanmanyante taducyatām 10
10. vādinaḥ saugatādyāḥ ye ye lokāyatikādayaḥ
saṃvidākāśam utsṛjya yat manyante tat ucyatām
10. ye ye saugatādyāḥ lokāyatikādayaḥ vādinaḥ
saṃvidākāśam utsṛjya yat manyante tat ucyatām
10. Let that be stated which those debaters, such as the followers of Sugata (Buddhists) and the materialists (lokāyatika-s), consider to be true, abandoning the expanse of consciousness (saṃvidākāśa).
संविदाकाशमेवैतत्केनचिद्ब्रह्म कथ्यते ।
केनचित्प्रोच्यते ज्ञानं केनचिच्छून्यमुच्यते ॥ ११ ॥
saṃvidākāśamevaitatkenacidbrahma kathyate ,
kenacitprocyate jñānaṃ kenacicchūnyamucyate 11
11. saṃvidākāśam eva etat kena cit brahma kathyate
kena cit procyate jñānam kena cit śūnyam ucyate
11. saṃvidākāśam eva etat kena cit brahma kathyate
kena cit procyate jñānam kena cit śūnyam ucyate
11. This very expanse of consciousness (saṃvidākāśa) is called Brahman (brahman) by some, by others it is proclaimed as knowledge, and by still others it is termed emptiness (śūnya).
केनचिन्मदशक्त्याभं केनचित्पुरुषाभिधम् ।
केनचिच्च चिदाकाशं शिव आत्मा च केनचित् ॥ १२ ॥
kenacinmadaśaktyābhaṃ kenacitpuruṣābhidham ,
kenacicca cidākāśaṃ śiva ātmā ca kenacit 12
12. kena cit madaśaktyābham kena cit puruṣābhidham
kena cit ca cidākāśam śivaḥ ātmā ca kena cit
12. kena cit madaśaktyābham,
kena cit puruṣābhidham,
kena cit ca cidākāśam,
ca kena cit śivaḥ ātmā (ucyate)
12. By some, it is considered to resemble the power of intoxication/delusion; by others, it is referred to as the supreme cosmic person (puruṣa); by some, it is the expanse of consciousness (cidākāśa); and by still others, it is Shiva or the Self (ātman).
चिन्मात्रमेवमप्युक्तं याति न क्वचिदन्यताम् ।
यस्मात्स्वयं तदेवैवमात्मानं वेत्ति नेतरत् ॥ १३ ॥
cinmātramevamapyuktaṃ yāti na kvacidanyatām ,
yasmātsvayaṃ tadevaivamātmānaṃ vetti netarat 13
13. cinmātram evam api uktam yāti na kvacit anyatām
yasmāt svayam tat eva evam ātmānam vetti na itarat
13. evam api uktam cinmātram kvacit anyatām na yāti yasmāt tat eva svayam evam ātmānam vetti,
itarat na
13. Even though it is declared thus, pure consciousness never attains otherness anywhere. This is because that very [consciousness] itself thus knows its own self (ātman), and not anything else.
चूर्णतां यान्तु मेऽङ्गानि सन्तु मेरूपमानि च ।
का क्षतिः का च वा वृद्धिश्चिद्रूपवपुषो मम ॥ १४ ॥
cūrṇatāṃ yāntu me'ṅgāni santu merūpamāni ca ,
kā kṣatiḥ kā ca vā vṛddhiścidrūpavapuṣo mama 14
14. cūrṇatām yāntu me aṅgāni santu meru-upamāni ca
kā kṣatiḥ kā ca vā vṛddhiḥ cit-rūpa-vapuṣaḥ mama
14. me aṅgāni cūrṇatām yāntu ca meru-upamāni santu vā
cit-rūpa-vapuṣaḥ mama kā kṣatiḥ ca vā kā vṛddhiḥ
14. Let my bodily limbs turn to dust, or let them be as immense as Mount Meru. What loss or what gain can there be for my essential being, whose form is pure consciousness?
मृताः पितामहाद्याश्चिन्न मृता सा म्रियेत चेत् ।
तज्जन्म नैव नाम स्यादस्माकं मृतसंविदाम् ॥ १५ ॥
mṛtāḥ pitāmahādyāścinna mṛtā sā mriyeta cet ,
tajjanma naiva nāma syādasmākaṃ mṛtasaṃvidām 15
15. mṛtāḥ pitāmaha-ādyāḥ cit na mṛtā sā mriyeta cet
tat janma na eva nāma syāt asmākam mṛta-saṃvidām
15. pitāmaha-ādyāḥ mṛtāḥ,
cit na mṛtā cet sā mriyeta,
tat asmākam mṛta-saṃvidām janma na eva nāma syāt
15. Our grandfathers and other ancestors are dead, yet consciousness itself is not dead. If that (consciousness) were to die, then for us, whose very awareness would then be 'dead', there would certainly be no birth.
न जायते न म्रियते संविदाकाशमक्षयम् ।
भवेत्कथं कथय किं किलाकाशस्य संक्षयः ॥ १६ ॥
na jāyate na mriyate saṃvidākāśamakṣayam ,
bhavetkathaṃ kathaya kiṃ kilākāśasya saṃkṣayaḥ 16
16. na jāyate na mriyate saṃvit-ākāśam akṣayam bhavet
katham kathaya kim kila ākāśasya saṃkṣayaḥ
16. akṣayam saṃvit-ākāśam na jāyate na mriyate kathaya,
katham kila kim ākāśasya saṃkṣayaḥ bhavet
16. The imperishable expanse of consciousness is neither born nor does it die. Tell me, how indeed could there be any destruction of (pure) space (ākāśa)?
जगद्रूपैककचनमविनाशि चिदम्बरम् ।
उदयास्तमयोन्मुक्तं स्थितमात्मनि केवलम् ॥ १७ ॥
jagadrūpaikakacanamavināśi cidambaram ,
udayāstamayonmuktaṃ sthitamātmani kevalam 17
17. jagadrūpaikakacanam avināśi cidambaram
udayāstamayounmuktam sthitam ātmani kevalam
17. cidambaram jagadrūpaikakacanam avināśi
udayāstamayounmuktam ātmani kevalam sthitam
17. The consciousness-space (cidambaram) is the sole manifestation of the world's form, imperishable, and free from origination and dissolution. It exists solely within the Self (ātman).
जगद्भानं दधद्दाहं चिन्नभःस्फटिकाचलः ।
अनादिमध्यपर्यन्तः स्वच्छ आत्मनि तिष्ठति ॥ १८ ॥
jagadbhānaṃ dadhaddāhaṃ cinnabhaḥsphaṭikācalaḥ ,
anādimadhyaparyantaḥ svaccha ātmani tiṣṭhati 18
18. jagadbhānam dadhat dāham cinnabhaḥsphatikācalaḥ
anādimadhyaparyantaḥ svacchaḥ ātmani tiṣṭhati
18. cinnabhaḥsphatikācalaḥ jagadbhānam dāham dadhat
anādimadhyaparyantaḥ svacchaḥ ātmani tiṣṭhati
18. The crystal mountain of consciousness-sky, which holds the world's appearance and its burning, is without beginning, middle, or end, pure, and resides within the Self (ātman).
यथा यथान्धकारेण प्रेक्ष्यमाणं प्रणश्यति ।
किमप्यङ्गाभ्रचक्राभं तथेदं विश्वमात्मनि ॥ १९ ॥
yathā yathāndhakāreṇa prekṣyamāṇaṃ praṇaśyati ,
kimapyaṅgābhracakrābhaṃ tathedaṃ viśvamātmani 19
19. yathā yathā andhakāreṇa prekṣyamāṇam praṇaśyati
kim api aṅgābhracakrābham tathā idam viśvam ātmani
19. yathā yathā kim api aṅgābhracakrābham andhakāreṇa
prekṣyamāṇam praṇaśyati tathā idam viśvam ātmani
19. Just as something resembling a cloud formation, when observed in darkness, eventually perishes, so too does this world (perish) within the Self (ātman).
यथाम्बुधिः स्वयं याति तोयाद्यावर्तकादिकम् ।
स्थितो दधत्तथैवेदं चिदाकाशोऽङ्गमात्मनि ॥ २० ॥
yathāmbudhiḥ svayaṃ yāti toyādyāvartakādikam ,
sthito dadhattathaivedaṃ cidākāśo'ṅgamātmani 20
20. yathā ambudhiḥ svayam yāti toyādyāvartakādikam
sthitaḥ dadhat tathā eva idam cidākāśaḥ aṅgam ātmani
20. yathā ambudhiḥ svayam toyādyāvartakādikam yāti
tathā eva cidākāśaḥ sthitaḥ dadhat idam aṅgam ātmani
20. Just as the ocean itself naturally gives rise to (or becomes) water, eddies, and similar forms, so too does the consciousness-space (cidākāśa), abiding within the Self (ātman), sustain this (world) as a part.
चिन्मात्रमेव पुरुषः खवत्स च न नश्यति ।
कदाचनापि तद्व्यर्थं यन्नश्यामीति शोकिता ॥ २१ ॥
cinmātrameva puruṣaḥ khavatsa ca na naśyati ,
kadācanāpi tadvyarthaṃ yannaśyāmīti śokitā 21
21. cit-mātram eva puruṣaḥ khavat saḥ ca na naśyati
kadācana api tat vyartham yat naśyāmi iti śokitā
21. puruṣaḥ cit-mātram eva khavat saḥ ca na naśyati.
yat naśyāmi iti śokitā tat kadācana api vyartham.
21. The supreme cosmic person (puruṣa) is pure consciousness (cit) alone, like space, and never perishes. Therefore, the sorrow of thinking "I will perish" is always in vain.
देहाद्देहान्तरप्राप्तौ नव एव महोत्सवः ।
मरणात्मनि किं मूढा हर्षस्थाने विषीदथ ॥ २२ ॥
dehāddehāntaraprāptau nava eva mahotsavaḥ ,
maraṇātmani kiṃ mūḍhā harṣasthāne viṣīdatha 22
22. dehāt dehāntara-prāptau nava eva maha-utsavaḥ
kim mūḍhāḥ maraṇa-ātmani harṣa-sthāne viṣīdatha
22. dehāt dehāntara-prāptau nava eva maha-utsavaḥ.
he mūḍhāḥ,
maraṇa-ātmani kim? harṣa-sthāne kim viṣīdatha?
22. The transition from one body to another is indeed a new great celebration. What is there in the death of the self (ātman), O deluded ones? Why do you lament when you should be rejoicing?
मृतश्चेन्न भवेद्भूयः सोऽत्राप्युपचयो महान् ।
भावाभावग्रहोत्सर्गज्वरः प्रशममागतः ॥ २३ ॥
mṛtaścenna bhavedbhūyaḥ so'trāpyupacayo mahān ,
bhāvābhāvagrahotsargajvaraḥ praśamamāgataḥ 23
23. mṛtaḥ cet na bhavet bhūyaḥ saḥ atra api upacayaḥ mahān
bhāva-abhāva-graha-utsarga-jvaraḥ praśamam āgataḥ
23. cet mṛtaḥ bhūyaḥ na bhavet,
saḥ atra api mahān upacayaḥ.
bhāva-abhāva-graha-utsarga-jvaraḥ praśamam āgataḥ.
23. And if, upon dying, one does not reappear, that is still a great advantage here. The feverish grasping and abandoning of both existence and non-existence would have subsided.
मरणं जीवितं तस्मान्न दुःखं न सुखं यतः ।
नास्त्येवैतच्चिदाकाशः किलेत्थमभिजृम्भते ॥ २४ ॥
maraṇaṃ jīvitaṃ tasmānna duḥkhaṃ na sukhaṃ yataḥ ,
nāstyevaitaccidākāśaḥ kiletthamabhijṛmbhate 24
24. maraṇam jīvitam tasmāt na duḥkham na sukham yataḥ na
asti eva etat cit-ākāśaḥ kila ittham abhijṛmbhate
24. tasmāt,
maraṇam jīvitam na duḥkham na sukham.
yataḥ etat cit-ākāśaḥ na asti eva.
kila ittham abhijṛmbhate.
24. Therefore, death and life are neither sorrow nor happiness. For this consciousness-space (cit-ākāśa) itself does not truly *exist* (as a bounded entity), rather, it is said, it manifests expansively in this manner.
मृतस्य देहलाभश्चेन्नव एव तदुत्सवः ।
मृतिर्नाशो हि देहस्य सा मृतिः परमं सुखम् ॥ २५ ॥
mṛtasya dehalābhaścennava eva tadutsavaḥ ,
mṛtirnāśo hi dehasya sā mṛtiḥ paramaṃ sukham 25
25. mṛtasya dehalābhaḥ cet nava eva tat utsavaḥ |
mṛtiḥ nāśaḥ hi dehasya sā mṛtiḥ paramam sukham ||
25. mṛtasya dehalābhaḥ cet tat nava utsavaḥ eva
mṛtiḥ hi dehasya nāśaḥ sā mṛtiḥ paramam sukham
25. If one who has died obtains a new body, that is indeed a new celebration. Death, after all, is the destruction of the body; therefore, such a death is supreme happiness.
मृतिरत्यन्तनाशश्चेत्तद्भवामयसंक्षयः ।
भूयः शरीरलाभश्चेन्नव एव तदुत्सवः ॥ २६ ॥
mṛtiratyantanāśaścettadbhavāmayasaṃkṣayaḥ ,
bhūyaḥ śarīralābhaścennava eva tadutsavaḥ 26
26. mṛtiḥ atyantanāśaḥ cet tat bhava āmaya saṃkṣayaḥ
| bhūyaḥ śarīralābhaḥ cet nava eva tat utsavaḥ ||
26. mṛtiḥ atyantanāśaḥ cet tat bhava-āmaya-saṃkṣayaḥ
bhūyaḥ śarīralābhaḥ cet tat nava utsavaḥ eva
26. If death is utter destruction, then that is the complete cessation of the suffering of cyclic existence (saṃsāra). If, however, a new body is obtained again, that is indeed a new celebration.
कुकर्मभ्योऽथ भीतिश्चेत्सा समेह परत्र च ।
तानि मा कार्ष भोस्तस्माल्लोकद्वितयसिद्धये ॥ २७ ॥
kukarmabhyo'tha bhītiścetsā sameha paratra ca ,
tāni mā kārṣa bhostasmāllokadvitayasiddhaye 27
27. kukarmabhyaḥ atha bhītiḥ cet sā samā iha paratra ca
| tāni mā kārṣīḥ bhoḥ tasmāt lokadvitayasiddhaye ||
27. atha kukarmabhyaḥ bhītiḥ cet sā iha paratra ca samā
bhoḥ tasmāt lokadvitayasiddhaye tāni mā kārṣīḥ
27. If there is fear of evil deeds (karma), that fear is beneficial both in this world and the next. Therefore, O dear one, do not commit such deeds for the sake of success in both realms.
मरिष्यामि मरिष्यामि मरिष्यामीति भाषसे ।
भविष्यामि भविष्यामि भविष्यामीति नेक्षसे ॥ २८ ॥
mariṣyāmi mariṣyāmi mariṣyāmīti bhāṣase ,
bhaviṣyāmi bhaviṣyāmi bhaviṣyāmīti nekṣase 28
28. mariṣyāmi mariṣyāmi mariṣyāmi iti bhāṣase |
bhaviṣyāmi bhaviṣyāmi bhaviṣyāmi iti na īkṣase ||
28. "mariṣyāmi mariṣyāmi mariṣyāmi" iti bhāṣase
"bhaviṣyāmi bhaviṣyāmi bhaviṣyāmi" iti na īkṣase
28. You repeatedly say, "I will die, I will die, I will die," but you do not perceive, "I will be, I will be, I will be."
क्व नाम जन्ममरणे क्व भवाभवभूमयः ।
संविदात्मकमेवेदं व्योम व्योम्नि विवर्तते ॥ २९ ॥
kva nāma janmamaraṇe kva bhavābhavabhūmayaḥ ,
saṃvidātmakamevedaṃ vyoma vyomni vivartate 29
29. kva nāma janmamaraṇe kva bhava abhava bhūmayaḥ
saṃvidātmakam eva idam vyoma vyomni vivartate
29. idam saṃvidātmakam eva vyoma vyomni vivartate
kva nāma janmamaraṇe kva bhava abhava bhūmayaḥ
29. Where indeed are birth and death? Where are the realms of existence and non-existence? This entire [reality], being of the nature of pure consciousness (saṃvid), merely manifests within consciousness itself.
संविदाकाशमात्रात्मा पिब भुंक्ष्वास्व निर्ममः ।
आकाशकोशकान्तस्य कुत इच्छोदयस्तव ॥ ३० ॥
saṃvidākāśamātrātmā piba bhuṃkṣvāsva nirmamaḥ ,
ākāśakośakāntasya kuta icchodayastava 30
30. saṃvidākāśamātrātman piba bhuṅkṣva āsva nirmamaḥ
ākāśakośakāntasya kutaḥ icchā udayaḥ tava
30. saṃvidākāśamātrātman nirmamaḥ piba bhuṅkṣva
āsva tava ākāśakośakāntasya kutaḥ icchā udayaḥ
30. O you whose essential nature is merely the space of pure consciousness (saṃvid-ākāśa)! Drink, enjoy, and remain free from possessiveness. For you, whose innermost sheath is the vastness of space, from where could any desire (icchā) arise?
स्वप्रवाहबलोद्युक्तदेशकालवशादितान् ।
भावान्भुङ्क्तेऽभयो भव्यः पावनान्पावनादपि ॥ ३१ ॥
svapravāhabalodyuktadeśakālavaśāditān ,
bhāvānbhuṅkte'bhayo bhavyaḥ pāvanānpāvanādapi 31
31. svapravāhabalodyuktadeśakālavaśāditān bhāvān
bhuṅkte abhayaḥ bhavyaḥ pāvanān pāvanāt api
31. abhayaḥ bhavyaḥ svapravāhabalodyuktadeśakālavaśāditān
pāvanāt api pāvanān bhāvān bhuṅkte
31. The fearless (abhaya) and noble one (bhavya) experiences phenomena (bhāvān) that are impelled by the sway of space and time, stirred by the power of their own natural flow - [phenomena that are inherently] purifying, indeed, even purer than the pure.
मध्यमध्यगतान्दोषान्देशकालवशोदितान् ।
अनादृत्यान्तरेवास्ते सुप्तधीरवहेलयन् ॥ ३२ ॥
madhyamadhyagatāndoṣāndeśakālavaśoditān ,
anādṛtyāntarevāste suptadhīravahelayan 32
32. madhyamadhyagatān doṣān deśakālavaśoditān
anādṛtya antare eva āste suptadhīḥ avahelayan
32. suptadhīḥ madhyamadhyagatān deśakālavaśoditān
doṣān anādṛtya avahelayan eva antare āste
32. Disregarding faults (doṣān) that appear amidst things, generated by the influence of space and time, the one whose intellect (dhī) is tranquil remains simply within, dismissing them.
न दुःखमेति मरणात्सुखमेति न जीवितात् ।
नाभिवाञ्छति न द्वेष्टि स तदास्ते विवासनः ॥ ३३ ॥
na duḥkhameti maraṇātsukhameti na jīvitāt ,
nābhivāñchati na dveṣṭi sa tadāste vivāsanaḥ 33
33. na duḥkham eti maraṇāt sukham eti na jīvitāt na
abhivāñchati na dveṣṭi saḥ tadā āste vivāsanaḥ
33. saḥ maraṇāt duḥkham na eti,
jīvitāt sukham na eti,
na abhivāñchati,
na dveṣṭi,
tadā vivāsanaḥ āste
33. He experiences no sorrow from death, nor joy from life. He neither desires nor hates, remaining free from latent impressions (vāsanā).
मरणजीवितजन्मजरत्तृणान्यविमृशन्विगतेच्छमवासनः ।
विदितवेद्य इहाज्ञ इवोदितो वसति वीतभयस्त्वचलो यथा ॥ ३४ ॥
maraṇajīvitajanmajarattṛṇānyavimṛśanvigatecchamavāsanaḥ ,
viditavedya ihājña ivodito vasati vītabhayastvacalo yathā 34
34. maraṇa-jīvita-janma-jarat-tṛṇāni
avimṛśan vigateccham avāsanaḥ
vidita-vedyaḥ iha ajñaḥ iva uditaḥ
vasati vīta-bhayaḥ tu acalaḥ yathā
34. iha maraṇa-jīvita-janma-jarat-tṛṇāni avimṛśan,
vigateccham avāsanaḥ,
vidita-vedyaḥ,
ajñaḥ iva uditaḥ,
vīta-bhayaḥ,
tu acalaḥ yathā vasati
34. Here, not dwelling on death, life, birth, or old age as mere trifles (tṛṇa), he lives devoid of desires and free from latent impressions (vāsanā). Having understood what is to be known, he appears as if ignorant, free from fear, and remains unmoving like a steady object.

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 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 (current chapter) 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