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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-12

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भुशुण्ड उवाच ।
ख एव व्योम संपन्नमिति संकल्पनं यथा ।
भ्रान्तिमात्रमसद्रूपं तथाहंभावभावनम् ॥ १ ॥
bhuśuṇḍa uvāca ,
kha eva vyoma saṃpannamiti saṃkalpanaṃ yathā ,
bhrāntimātramasadrūpaṃ tathāhaṃbhāvabhāvanam 1
1. bhuśuṇḍaḥ uvāca kha eva vyoma sampannam iti saṅkalpanam
yathā bhrāntimātram asat rūpam tathā ahaṃbhāva bhāvanam
1. bhuśuṇḍaḥ uvāca yathā kha eva vyoma sampannam iti
saṅkalpanam bhrāntimātram asat rūpam tathā ahaṃbhāva bhāvanam
1. Bhusuṇḍa said: Just as the conception "the sky itself has become space" is merely an illusion, having an unreal form, similarly, the notion of "I-ness" (ahaṅkāra) is also of that nature.
खे खं जातमिति भ्रान्तेरहं कल्पयिता यथा ।
तथा निर्व्यपदेश्यात्म सदस्त्यसदिवाततम् ॥ २ ॥
khe khaṃ jātamiti bhrānterahaṃ kalpayitā yathā ,
tathā nirvyapadeśyātma sadastyasadivātatam 2
2. khe kham jātam iti bhrānteḥ aham kalpayitā yathā
tathā nirvyapadeśya ātma sat asti asat iva ātatam
2. yathā khe kham jātam iti bhrānteḥ aham kalpayitā
tathā nirvyapadeśya ātma sat asat iva ātatam asti
2. Just as I am the conceiver of the delusion "the sky has become the sky," so too the indescribable Self (ātman) exists, appearing as if pervaded by unreality.
खे खात्मैवास्ति चिद्रूपं तत्स्वकं बुध्यते वपुः ।
भासते यदिदन्त्वेन नाहमस्मि न चानहम् ॥ ३ ॥
khe khātmaivāsti cidrūpaṃ tatsvakaṃ budhyate vapuḥ ,
bhāsate yadidantvena nāhamasmi na cānaham 3
3. khe kha ātma eva asti cit rūpam tat svakam budhyate
vapuḥ bhāsate yat idam-tvena na aham asmi na ca anaham
3. khe kha ātma eva cit rūpam asti tat svakam vapuḥ budhyate
yat idam-tvena bhāsate aham na asmi na ca anaham
3. In space, the very Self (ātman) of space exists, whose intrinsic nature is pure consciousness (cit). That Self comprehends its own essential nature. It manifests as "this-ness," (while simultaneously being beyond the designations of) "I am not" and "I am not not-I."
ततश्चिद्रूपमस्तीदृग्यत्र स्थूलं खमप्यलम् ।
अणाविव महामेरुस्तत्संवित्तिर्हि खादिता ॥ ४ ॥
tataścidrūpamastīdṛgyatra sthūlaṃ khamapyalam ,
aṇāviva mahāmerustatsaṃvittirhi khāditā 4
4. tataḥ cit-rūpam asti īdṛk yatra sthūlam kham api
alam aṇau iva mahā-meruḥ tat saṃvittiḥ hi khāditā
4. tataḥ īdṛk cit-rūpam asti yatra sthūlam kham api
alam aṇau iva mahā-meruḥ tat saṃvittiḥ hi khāditā
4. Then, there exists a form of pure consciousness (cit) so expansive that even gross space (kham) is entirely contained within it. It is like Mount Meru residing within an atom. Indeed, that perfect awareness (saṃvitti) has entirely assimilated all.
घनस्ततोऽचिदाभासः खादप्यतितरामणुः ।
जानाति यत्स्वभावं तदेतत्सर्गतया स्थितम् ॥ ५ ॥
ghanastato'cidābhāsaḥ khādapyatitarāmaṇuḥ ,
jānāti yatsvabhāvaṃ tadetatsargatayā sthitam 5
5. ghanaḥ tataḥ acit-ābhāsaḥ khāt api atitarām aṇuḥ
jānāti yat sva-bhāvam tat etat sarga-tayā sthitam
5. tataḥ ghanaḥ acit-ābhāsaḥ khāt api atitarām aṇuḥ
yat sva-bhāvam jānāti tat etat sarga-tayā sthitam
5. From that (consciousness), a dense manifestation of non-consciousness (acit) emerges, which is exceedingly more subtle than even space (kham). Whatever intrinsic nature (svabhāva) it apprehends, that very thing is established as creation (sarga).
अहन्ताखादिताद्यात्मविदः प्रसरणं जगत् ।
अम्भोद्रवप्रसरणं यथावर्तादिवेष्टनम् ॥ ६ ॥
ahantākhāditādyātmavidaḥ prasaraṇaṃ jagat ,
ambhodravaprasaraṇaṃ yathāvartādiveṣṭanam 6
6. ahantā-khāditā-ādi-ātma-vidaḥ prasaraṇam jagat
ambhaḥ-drava-prasaraṇam yathā āvarta-ādi-veṣṭanam
6. ahantā-khāditā-ādi-ātma-vidaḥ prasaraṇam jagat
ambhaḥ-drava-prasaraṇam yathā āvarta-ādi-veṣṭanam
6. The world (jagat) is an emanation from the knower of the self (ātman) whose ego (ahantā) and similar constructs have been fully consumed (khāditā). It is just like the spreading of liquid water (ambhaḥ-drava-prasaraṇam) which manifests as whirlpools and other formations.
अचित्प्रसरणं शान्तमस्पन्दीव जलद्रवः ।
निःस्पन्दपवनाकारमाकाशहृदयोपमम् ॥ ७ ॥
acitprasaraṇaṃ śāntamaspandīva jaladravaḥ ,
niḥspandapavanākāramākāśahṛdayopamam 7
7. acit-prasaraṇam śāntam aspandī iva jala-dravaḥ
niḥspanda-pavana-ākāram ākāśa-hṛdaya-upamam
7. acit-prasaraṇam śāntam aspandī iva jala-dravaḥ
niḥspanda-pavana-ākāram ākāśa-hṛdaya-upamam
7. The emanation of non-consciousness (acit) is peaceful and still, like an unmoving current of water. It is akin to the form of motionless wind, resembling the very core of space (ākāśa).
न देशकालादिजगत्प्रसरेषु च युज्यते ।
घनाच्छून्यान्निराभासाच्चिन्मात्रविसरादृते ॥ ८ ॥
na deśakālādijagatprasareṣu ca yujyate ,
ghanācchūnyānnirābhāsāccinmātravisarādṛte 8
8. na deśakālādijagatprasareṣu ca yujyate
ghanāt śūnyāt nirābhāsāt cinmātravisarāt ṛte
8. na deśakālādijagatprasareṣu ca yujyate
ghanāt śūnyāt nirābhāsāt cinmātravisarāt ṛte
8. This (consciousness/reality) is not associated with the expansions of the world, such as space and time. Rather, it exists only as the expansion of pure consciousness (cinmātra), which is dense (uninterrupted), void (of particular forms), and without specific appearances.
चिन्मात्रे प्रसृते काले व्योम्नि नावि जले स्थले ।
निद्रायां जाग्रति स्वप्ने भवेज्जगदिवोदितम् ॥ ९ ॥
cinmātre prasṛte kāle vyomni nāvi jale sthale ,
nidrāyāṃ jāgrati svapne bhavejjagadivoditam 9
9. cinmātre prasṛte kāle vyomni nāvi jale sthale
nidrāyām jāgrati svapne bhavet jagat iva uditam
9. jagat iva uditam bhavet cinmātre prasṛte kāle
vyomni nāvi jale sthale nidrāyām jāgrati svapne
9. The world appears as if it has arisen within the expanded pure consciousness (cinmātra), whether it is in time, in space, in a boat, in water, on land, during sleep, in the waking state, or in a dream.
प्रसरणाप्रसरणे न च संभवतो विदः ।
खादप्यत्यन्तस्वच्छत्वादक्षोभादेः सदैव हि ॥ १० ॥
prasaraṇāprasaraṇe na ca saṃbhavato vidaḥ ,
khādapyatyantasvacchatvādakṣobhādeḥ sadaiva hi 10
10. prasaraṇāprasaraṇe na ca saṃbhavataḥ vidaḥ khāt
api atyantasvacchatvāt akṣobhādeḥ sadā eva hi
10. hi prasaraṇāprasaraṇe na ca saṃbhavataḥ vidaḥ
sadā eva khāt api atyantasvacchatvāt akṣobhādeḥ
10. For the knowing consciousness (vid), neither expansion nor non-expansion is possible. This is always true because of its extreme purity and its inherent stillness (akṣobha), even more so than (the purity and stillness of) space (kha).
ज्ञश्चेतति न भोगादि न चैवात्मन्यसावहम् ।
द्रवत्वमम्भसीवान्तरद्वितीयः परे स्थितः ॥ ११ ॥
jñaścetati na bhogādi na caivātmanyasāvaham ,
dravatvamambhasīvāntaradvitīyaḥ pare sthitaḥ 11
11. jñaḥ cetati na bhogādi na ca eva ātmani asau aham
dravatvam ambhasi iva antaradvitīyaḥ pare sthitaḥ
11. jñaḥ bhogādi na cetati ca asau aham ātmani na eva
dravatvam ambhasi iva antaradvitīyaḥ pare sthitaḥ
11. The knower (jña) perceives neither sensory enjoyments (bhoga) and the like, nor does that 'I' (aham) reside within the (individual) self (ātman). Instead, just as fluidity (dravatva) is inherent in water, so too is this internally non-dual (antaradvitīya) (knower) established in the Supreme (para).
धीर्ह्रीः श्रीर्भीः स्मृतिः कीर्तिः कान्तिरित्यादिकंगणं ।
न पश्यति विसंकल्पस्तमसीव पदान्यहेः ॥ १२ ॥
dhīrhrīḥ śrīrbhīḥ smṛtiḥ kīrtiḥ kāntirityādikaṃgaṇaṃ ,
na paśyati visaṃkalpastamasīva padānyaheḥ 12
12. dhīḥ hrīḥ śrīḥ bhīḥ smṛtiḥ kīrtiḥ kāntiḥ iti ādikam
gaṇam na paśyati visaṅkalpaḥ tamasi iva padāni aheḥ
12. visaṅkalpaḥ tamasi aheḥ padāni iva dhīḥ hrīḥ śrīḥ
bhīḥ smṛtiḥ kīrtiḥ kāntiḥ iti ādikam gaṇam na paśyati
12. Just as one does not see the footprints of a snake in darkness, so too, one who is free from mental constructs (saṃkalpa) does not perceive such qualities as intellect, modesty, prosperity, fear, memory, fame, and radiance.
ब्रह्मेन्दुबिम्बस्फुरितचिज्ज्योत्स्नांशामृतद्रवः ।
दिक्कालासंभवात्सर्गो नेश्वरादतिरिच्यते ॥ १३ ॥
brahmendubimbasphuritacijjyotsnāṃśāmṛtadravaḥ ,
dikkālāsaṃbhavātsargo neśvarādatiricyate 13
13. brahmendubimbasphuritacijjyotsnāṃśāmṛtadravaḥ
dikkālāsaṃbhavāt sargaḥ na īśvarāt atiricyate
13. brahmendubimbasphuritacijjyotsnāṃśāmṛtadravaḥ
sargaḥ dikkālāsaṃbhavāt īśvarāt na atiricyate
13. Creation (sarga), being a nectarous fluid that is a part of the shining moonlight of consciousness, emanating from the moon-like disk of Brahman (brahman), is not distinct from the Lord (īśvara), because it arises prior to the manifestation of space (dik) and time (kāla).
आधिमान्यः स्फुरत्येवं परे स्फुरति भासुरम् ।
जगदाद्यात्मकं चित्तं चक्रौघत्वमिवाम्भसि ॥ १४ ॥
ādhimānyaḥ sphuratyevaṃ pare sphurati bhāsuram ,
jagadādyātmakaṃ cittaṃ cakraughatvamivāmbhasi 14
14. ādhimānyaḥ sphurati evam pare sphurati bhāsuram
jagadādyātmakam cittam cakraughatvam iva ambhasi
14. ādhimānyaḥ evam sphurati.
pare jagadādyātmakam cittam bhāsuram sphurati ambhasi cakraughatvam iva
14. Mental distress (ādhimānya) thus manifests. The mind (citta), which is the very nature of the world's origin, shines radiantly within the Supreme (para), just like a multitude of swirling eddies in water.
मज्जनोन्मज्जनारावैर्विवर्तावर्तवेष्टनैः ।
अच्छिन्नानुपदं क्षीणा भाति सर्गसरिच्चिरम् ॥ १५ ॥
majjanonmajjanārāvairvivartāvartaveṣṭanaiḥ ,
acchinnānupadaṃ kṣīṇā bhāti sargasaricciram 15
15. majjanaunmajjana-āravaiḥ vivartāvartaveṣṭanaiḥ
acchinnānupadam kṣīṇā bhāti sarga-sarit ciram
15. majjanaunmajjana-āravaiḥ vivartāvartaveṣṭanaiḥ
acchinnānupadam kṣīṇā sarga-sarit ciram bhāti
15. With the sounds of immersion and emergence, and with encircling whirls and eddies, the river of creation (sarga-sarit), continuously diminishing, appears for a long time.
यथावर्तैः पयो भाति धूमो भाति यथा घनः ।
तथा जडात्मकतया तृतीयः सर्ग एतयोः ॥ १६ ॥
yathāvartaiḥ payo bhāti dhūmo bhāti yathā ghanaḥ ,
tathā jaḍātmakatayā tṛtīyaḥ sarga etayoḥ 16
16. yathā āvartaiḥ payaḥ bhāti dhūmaḥ bhāti yathā
ghanaḥ tathā jaḍa-ātmakatayā tṛtīyaḥ sargaḥ etayoḥ
16. yathā payaḥ āvartaiḥ bhāti yathā dhūmaḥ ghanaḥ
bhāti tathā etayoḥ jaḍa-ātmakatayā tṛtīyaḥ sargaḥ
16. Just as water appears characterized by whirls, and smoke appears like a dense cloud, similarly, the third creation (sarga) of these two (as examples) exists by virtue of its inert (jaḍa-ātmakatayā) nature.
दारुणि क्रकचच्छेदे यथावर्तादिकं तथा ।
अदिगादौ परे सर्गस्तदतद्रूपवानयम् ॥ १७ ॥
dāruṇi krakacacchede yathāvartādikaṃ tathā ,
adigādau pare sargastadatadrūpavānayam 17
17. dāruṇi krakaca-cchede yathā āvartādikam tathā
a-dig-ādau pare sargaḥ tat-a-tat-rūpavān ayam
17. yathā dāruṇi krakaca-cchede āvartādikam tathā
a-dig-ādau pare sargaḥ ayam tat-a-tat-rūpavān
17. Just as patterns like whirls (āvartādi-kam) appear when wood (dāruṇi) is cut by a saw (krakaca-cchede), so too this creation (sarga), which is supreme (pare) and without beginning (adigādau), is endowed with both the real and the unreal (tat-a-tat-rūpavān) forms.
संसारकदलीस्तम्भाद्विना संकल्पपल्लवम् ।
मृदुनोऽपि दृषत्क्रूरान्न किंचिल्लभतेऽन्तरम् ॥ १८ ॥
saṃsārakadalīstambhādvinā saṃkalpapallavam ,
mṛduno'pi dṛṣatkrūrānna kiṃcillabhate'ntaram 18
18. saṃsāra-kadalī-stambhāt vinā saṅkalpa-pallavam
mṛduno api dṛṣat-krūrāt na kiñcit labhate antaram
18. saṃsāra-kadalī-stambhāt vinā saṅkalpa-pallavam
mṛduno api dṛṣat-krūrāt na kiñcit antaram labhate
18. From the banana stem of the cycle of existence (saṃsāra-kadalī-stambhāt), without the sprout of intention (saṅkalpa-pallavam), one finds no distinction (antaram), whether it is soft (mṛduno'pi) or as hard as a rock (dṛṣat-krūrāt).
सहस्रखुरमूर्धाक्षिकरवक्त्रहितोहितम् ।
नानाद्रितनुदिग्देशसरित्प्रादेशमात्रकम् ॥ १९ ॥
sahasrakhuramūrdhākṣikaravaktrahitohitam ,
nānādritanudigdeśasaritprādeśamātrakam 19
19. sahasrakhuramūrdhākṣikaravaktrahitāhitam
nānādritanudigdeśasaritprādeśamātrakam
19. sahasrakhuramūrdhākṣikaravaktrahitāhitam
nānādritanudigdeśasaritprādeśamātrakam
19. Possessing thousands of hooves, heads, eyes, hands, and mouths, encompassing both beneficial and harmful aspects; and containing diverse mountains, bodies, directions, regions, and rivers, yet it is merely the measure of a hand-span.
अन्तःशून्यमसारात्म बहुरागोपरञ्जितम् ।
स्फुरद्विरागविहितमार्जनामात्रतर्जनम् ॥ २० ॥
antaḥśūnyamasārātma bahurāgoparañjitam ,
sphuradvirāgavihitamārjanāmātratarjanam 20
20. antaḥśūnyam asārātma bahurāgoparañjitam
sphuradvirāgavihitamārjanāmātratārjanam
20. antaḥśūnyam asārātma bahurāgoparañjitam
sphuradvirāgavihitamārjanāmātratārjanam
20. It is empty within and of unsubstantial intrinsic nature (ātman), though it is colored by many attachments. It is merely an intimidating pretense of purification, brought about by a vibrant detachment.
ससुरासुरगन्धर्वविद्याधरमहोरगम् ।
जडात्मपवनस्पन्दि परचेतनचेतितम् ॥ २१ ॥
sasurāsuragandharvavidyādharamahoragam ,
jaḍātmapavanaspandi paracetanacetitam 21
21. sasurāsuragandharvavidyādharamahoragam
jaḍātmapavanaspandi paracetanacetitam
21. sasurāsuragandharvavidyādharamahoragam
jaḍātmapavanaspandi paracetanacetitam
21. It contains gods, asuras, gandharvas, vidyadharas, and great serpents. Its intrinsic nature (ātman) is inert, yet it pulsates like the wind, animated by a higher consciousness.
पटे चित्रमहाराज्यमिव भासुरसुन्दरम् ।
परामर्शासहं चारु विकल्पस्फूर्जितं जगत् ॥ २२ ॥
paṭe citramahārājyamiva bhāsurasundaram ,
parāmarśāsahaṃ cāru vikalpasphūrjitaṃ jagat 22
22. paṭe citramahārājyam iva bhāsurasundaram
parāmarśāsaham cāru vikalpasphūrjitam jagat
22. jagat paṭe citramahārājyam iva bhāsurasundaram
cāru parāmarśāsaham vikalpasphūrjitam
22. The world (jagat) is shining and beautiful, like a great painted kingdom (rājya) on a canvas. It is charming, yet cannot withstand scrutiny (parāmarśa), being merely a manifestation of mental constructs (vikalpa).
स्पन्दात्मनि विकल्पांशे पतिताऽसत्यरूपिणि ।
संवित्प्रसरति भ्रान्तौ तैलबिन्दुरिवाम्भसि ॥ २३ ॥
spandātmani vikalpāṃśe patitā'satyarūpiṇi ,
saṃvitprasarati bhrāntau tailabindurivāmbhasi 23
23. spandātmani vikalpāṃśe patitā asatyarūpiṇi saṃvit
prasarati bhrāntau tailabinduḥ iva ambhasi
23. saṃvit patitā bhrāntau spandātmani vikalpāṃśe
asatyarūpiṇi prasarati tailabinduḥ iva ambhasi
23. Consciousness (saṃvit), having fallen into illusion (bhrānti) - which is characterized by the intrinsic nature (ātman) of pulsation, is an aspect of mental constructs (vikalpa), and takes the form of unreality - spreads like a drop of oil in water (ambhasi).
हृल्लेखाजालविसरैः सर्वावर्तविवर्तनैः ।
विसरत्स्नेहसंमिश्रजडानुदयचर्वणैः ॥ २४ ॥
hṛllekhājālavisaraiḥ sarvāvartavivartanaiḥ ,
visaratsnehasaṃmiśrajaḍānudayacarvaṇaiḥ 24
24. hṛllekhājālavisaraiḥ sarvāvartavivartanaiḥ
visaratsnehasaṃmiśrajaḍānudayacarvaṇaiḥ
24. hṛllekhājālavisaraiḥ sarvāvartavivartanaiḥ
visaratsnehasaṃmiśrajaḍānudayacarvaṇaiḥ
24. By means of the expansive networks of heart-vibrations, through the complete revolutions of all cyclical movements, and by the profound savoring of an unmanifested inertia that is mixed with spreading affection.
अहमित्यादिचिद्रूपे विकल्पेनोन्मुखी सती ।
न पराद्व्यतिरिक्तैषा जलत्वादिव तोयता ॥ २५ ॥
ahamityādicidrūpe vikalpenonmukhī satī ,
na parādvyatiriktaiṣā jalatvādiva toyatā 25
25. aham iti ādi citrūpe vikalpena unmukhī satī
na parāt vyatirektā eṣā jalatvāt iva toyatā
25. eṣā aham iti ādi citrūpe vikalpena unmukhī satī,
parāt vyatirektā na,
jalatvāt iva toyatā
25. This (individual consciousness), being inclined towards conceptual forms of consciousness such as 'I' and so forth, is not distinct from the Supreme, just as the quality of being water (liquidity) is not distinct from water itself.
चिदादित्यः स्व आत्मैव सर्ग इत्यभिधीयते ।
भूत्वाहमिति तेनान्यो न सर्गोऽस्ति न सर्जकः ॥ २६ ॥
cidādityaḥ sva ātmaiva sarga ityabhidhīyate ,
bhūtvāhamiti tenānyo na sargo'sti na sarjakaḥ 26
26. citādityaḥ sva ātmā eva sargaḥ iti abhidhīyate |
bhūtvā aham iti tena anyaḥ na sargaḥ asti na sarjakaḥ
26. sva ātmā eva citādityaḥ sargaḥ iti abhidhīyate.
aham iti bhūtvā,
tena anyaḥ sargaḥ na asti,
na sarjakaḥ
26. One's own self (ātman), the very sun of consciousness, is indeed called creation. Because of the (self) having become 'I', there is no other creation, nor any other creator.
स्पन्दात्मिकायां सत्तायां यथा स्पन्दो जलद्रवः ।
तथा चिदात्मा व्योमत्वेनव्योमत्वादि वेत्ति हि ॥ २७ ॥
spandātmikāyāṃ sattāyāṃ yathā spando jaladravaḥ ,
tathā cidātmā vyomatvenavyomatvādi vetti hi 27
27. spandātmikāyām sattāyām yathā spandaḥ jaladravaḥ
| tathā citātmā vyomatvena vyomatva ādi vetti hi
27. yathā spandātmikāyām sattāyām spandaḥ jaladravaḥ,
tathā hi citātmā vyomatvena vyomatva ādi vetti
27. Within the existent reality (sattā) that is of a vibratory nature, just as a ripple is liquid water, so too does the consciousness-self (ātman) indeed perceive space-ness and other similar qualities through its own spatial nature.
देशकालादिनिर्माणपूर्वकं वेदनं विदः ।
सर्गात्मकत्वात्तेनाम्बुद्रवसाम्यं न दूरगम् ॥ २८ ॥
deśakālādinirmāṇapūrvakaṃ vedanaṃ vidaḥ ,
sargātmakatvāttenāmbudravasāmyaṃ na dūragam 28
28. deśakālādīnirmāṇapūrvakam vedanam vidaḥ
sargātmakatvāt tena ambudravasāmyam na dūragam
28. vidaḥ vedanam deśakālādīnirmāṇapūrvakam
sargātmakatvāt tena ambudravasāmyam dūragam na
28. The knowing (वेदनम्) of the wise, which is predicated upon the creation of space, time, and so forth, due to its inherently creative nature, is not far from being comparable to the fluidity of water.
मनोहंभावबुद्ध्यादि यत्किंचिन्नाम वेदनम् ।
अविद्यां विद्धि यत्नेन पौरुषेणाशु नश्यति ॥ २९ ॥
manohaṃbhāvabuddhyādi yatkiṃcinnāma vedanam ,
avidyāṃ viddhi yatnena pauruṣeṇāśu naśyati 29
29. manohaṃbhāvabuddhyādi yat kiñcit nāma vedanam
avidyām viddhi yatnena pauruṣeṇa āśu naśyati
29. yat kiñcit nāma manohaṃbhāvabuddhyādi vedanam
avidyām viddhi yatnena pauruṣeṇa āśu naśyati
29. Whatever knowing or perception exists by name, such as the mind, ego (ahaṅkāra), intellect, and so forth, know that to be ignorance (avidyā). Through diligent effort and human endeavor (pauruṣa), it quickly perishes.
अर्धं मिथःसंकथया भागः शास्त्रविचारणैः ।
आत्मप्रत्ययतः शिष्टमविद्याया निवर्तते ॥ ३० ॥
ardhaṃ mithaḥsaṃkathayā bhāgaḥ śāstravicāraṇaiḥ ,
ātmapratyayataḥ śiṣṭamavidyāyā nivartate 30
30. ardham mithaḥ saṃkathayā bhāgaḥ śāstravicāraṇaiḥ
ātmapratyayataḥ śiṣṭam avidyāyā nivartate
30. ardham mithaḥ saṃkathayā (nivartate) bhāgaḥ śāstravicāraṇaiḥ
(nivartate) śiṣṭam avidyāyā ātmapratyayataḥ nivartate
30. Half of (ignorance) ceases through mutual discussion, and a portion through scriptural inquiry. The remaining part of ignorance (avidyā) is removed through self-conviction (ātmapratyaya).
चतुर्भागात्मनि कृते इत्यविद्याक्षये क्रमात् ।
समकालाच्च यच्छिष्टं तदनामार्थसन्मयम् ॥ ३१ ॥
caturbhāgātmani kṛte ityavidyākṣaye kramāt ,
samakālācca yacchiṣṭaṃ tadanāmārthasanmayam 31
31. catur-bhāgātmani kṛte iti avidyākṣaye kramāt
samakālāt ca yat śiṣṭam tat anāmārthasanmayam
31. iti avidyākṣaye catur-bhāgātmani kṛte kramāt
ca samakālāt yat śiṣṭam tat anāmārthasanmayam
31. Thus, when the destruction of ignorance (avidyā) has been accomplished sequentially, divided into four parts, then whatever remains simultaneously (at the end of this process) is the nameless, truly existent, and meaningful essence.
श्रीराम उवाच ।
अर्धं मिथःसंकथया भागः शास्त्रविचारणैः ।
आत्मप्रत्ययतो भागः कथं तस्या निवर्तते ॥ ३२ ॥
śrīrāma uvāca ,
ardhaṃ mithaḥsaṃkathayā bhāgaḥ śāstravicāraṇaiḥ ,
ātmapratyayato bhāgaḥ kathaṃ tasyā nivartate 32
32. śrīrāma uvāca ardham mithaḥ saṃkathayā bhāgaḥ śāstravicāraṇaiḥ
ātmapratyayataḥ bhāgaḥ katham tasyāḥ nivartate
32. śrīrāma uvāca ardham mithaḥ saṃkathayā,
bhāgaḥ śāstravicāraṇaiḥ,
[ca] bhāgaḥ ātmapratyayataḥ [ca].
tasyāḥ katham nivartate?
32. Śrī Rāma said: If half (of ignorance) ceases through mutual discussion, a portion through scriptural deliberations, and another portion through self-conviction, then how does her (ignorance) ultimately cease?
समकाले क्रमाच्चेति मुनिनाथ किमुच्यते ।
तदनामार्थसच्चेति सच्चासच्चेति किं वद ॥ ३३ ॥
samakāle kramācceti muninātha kimucyate ,
tadanāmārthasacceti saccāsacceti kiṃ vada 33
33. samakāle kramāt ca iti muninātha kim ucyate tat
anāmārthasat ca iti sat ca asat ca iti kim vada
33. muninātha! samakāle ca kramāt ca iti kim ucyate? tat anāmārthasat ca iti,
sat ca asat ca iti kim vada?
33. O Lord of sages, what is meant by "simultaneously" and "gradually"? And what do you say is "that which is beyond name and meaning" (anāmārthasat)? And what is "being and non-being" (sat-asat)? Please explain.
श्रीवसिष्ठ उवाच ।
सुजनेन विरक्तेन संसारोत्तरणार्थिना ।
सह चाप्यात्मविदुषां संसृतिं प्रविचारयेत् ॥ ३४ ॥
śrīvasiṣṭha uvāca ,
sujanena viraktena saṃsārottaraṇārthinā ,
saha cāpyātmaviduṣāṃ saṃsṛtiṃ pravicārayet 34
34. śrīvasiṣṭha uvāca sujanena viraktena saṃsārottaraṇārthinā
saha ca api ātmaviduṣām saṃsṛtim pravicārayet
34. śrīvasiṣṭha uvāca sujanena viraktena saṃsārottaraṇārthinā
ca api ātmaviduṣām saha saṃsṛtim pravicārayet
34. Śrī Vasiṣṭha said: A good person, who is dispassionate and desirous of crossing over the cycle of existence (saṃsāra), should deliberate on the nature of the cycle of existence (saṃsāra) along with those who know the (ātman) Self.
यतः कुतश्चिदन्विष्य सविरागममत्सरम् ।
जनं सज्जनमात्मज्ञं यत्नेनाराधयेद्बुधः ॥ ३५ ॥
yataḥ kutaścidanviṣya savirāgamamatsaram ,
janaṃ sajjanamātmajñaṃ yatnenārādhayedbudhaḥ 35
35. yataḥ kutaḥ cit anviṣya savirāgam amatsaram
janam sajjanam ātmajñam yatnena ārādhayet budhaḥ
35. budhaḥ yataḥ kutaḥ cit anviṣya savirāgam amatsaram
sajjanam ātmajñam janam yatnena ārādhayet
35. A wise person (budhaḥ) should diligently search out from wherever possible a good person (sajjanam) who is detached, free from envy, and knows the (ātman) Self, and then respectfully serve and honor them.
संपन्ने संगमे साधोरविद्यार्धं क्षयं गतम् ।
विद्धि वेद्यविदां श्रेष्ठ ज्येष्ठश्रेष्ठदशोदयात् ॥ ३६ ॥
saṃpanne saṃgame sādhoravidyārdhaṃ kṣayaṃ gatam ,
viddhi vedyavidāṃ śreṣṭha jyeṣṭhaśreṣṭhadaśodayāt 36
36. sampanne saṅgame sādhoḥ avidyārdham kṣayam gatam
viddhi vedyavidām śreṣṭha jyeṣṭhaśreṣṭhadaśodayāt
36. vedyavidām śreṣṭha sampanne sādhoḥ saṅgame
jyeṣṭhaśreṣṭhadaśodayāt avidyārdham kṣayam gatam viddhi
36. Know, O best among those who understand what is to be known, that upon the full attainment of the company of a virtuous person (sādhu), half of ignorance (avidyā) is destroyed, owing to the emergence of the supreme tenth (stage of spiritual knowledge).
अर्धं सज्जनसंपर्कादविद्याया विनश्यति ।
चतुर्भागस्तु शास्त्रार्थैश्चतुर्भागं स्वयत्नतः ॥ ३७ ॥
ardhaṃ sajjanasaṃparkādavidyāyā vinaśyati ,
caturbhāgastu śāstrārthaiścaturbhāgaṃ svayatnataḥ 37
37. ardham sajjana-saṃparkāt avidyāyāḥ vinaśyati
caturbhāgaḥ tu śāstrārthaiḥ ca caturbhāgam svayatnataḥ
37. avidyāyāḥ ardham sajjana-saṃparkāt vinaśyati tu
caturbhāgaḥ śāstrārthaiḥ ca caturbhāgam svayatnataḥ
37. Half of ignorance (avidyā) is destroyed through contact with virtuous individuals (sajjana). Another fourth part (is destroyed) by the study of scriptural meanings, and a further fourth part by one's own efforts.
एकोऽभिलाष उत्पन्नो भोगेभ्यश्च निवार्यते ।
तत्क्षये यात्यविद्यायाश्चतुर्थांशः स्वयत्नतः ॥ ३८ ॥
eko'bhilāṣa utpanno bhogebhyaśca nivāryate ,
tatkṣaye yātyavidyāyāścaturthāṃśaḥ svayatnataḥ 38
38. ekaḥ abhilaṣaḥ utpannaḥ bhogebhyaḥ ca nivāryate
tat-kṣaye yāti avidyāyāḥ caturthāṃśaḥ svayatnataḥ
38. utpannaḥ ekaḥ abhilaṣaḥ bhogebhyaḥ ca nivāryate
tat-kṣaye avidyāyāḥ caturthāṃśaḥ svayatnataḥ yāti
38. When a single desire, having arisen, is restrained from sense objects (bhoga), then, upon its destruction, a fourth part of ignorance (avidyā) vanishes through one's own effort.
साधुसङ्गमशास्त्रार्थस्वयत्नैः क्षीयते मलम् ।
एकैकेनाथ सर्वैश्च तुल्यकालं क्रमादपि ॥ ३९ ॥
sādhusaṅgamaśāstrārthasvayatnaiḥ kṣīyate malam ,
ekaikenātha sarvaiśca tulyakālaṃ kramādapi 39
39. sādhu-saṅgama-śāstrārtha-svayatnaiḥ kṣīyate malam
ekaikena atha sarvaiḥ ca tulyakālam kramāt api
39. sādhu-saṅgama-śāstrārtha-svayatnaiḥ malam kṣīyate
atha ekaikena ca sarvaiḥ tulyakālam api kramāt
39. Impurity (mala) is eliminated through the company of virtuous individuals (sādhu), scriptural study, and one's own efforts. This can happen by each of them individually, or by all of them together, either simultaneously or gradually.
यदविद्याक्षयैकात्म न किंचित्किंचिदेव च ।
शिष्यते तत्परं प्राहुरनामार्थमसच्च सत् ॥ ४० ॥
yadavidyākṣayaikātma na kiṃcitkiṃcideva ca ,
śiṣyate tatparaṃ prāhuranāmārthamasacca sat 40
40. yat avidyā-kṣaya-eka-ātma na kiṃcit kiṃcit eva ca
śiṣyate tat param prāhuḥ anāma-artham asat ca sat
40. yat avidyā-kṣaya-eka-ātma na kiṃcit kiṃcit eva ca śiṣyate,
tat param anāma-artham asat ca sat prāhuḥ
40. When ignorance is completely destroyed, that single Self (ātman) which remains is declared to be the Supreme (param). It is beyond any specific definition of 'something' or 'nothing at all'. They call it nameless, the ultimate reality (artha) that encompasses both the unmanifest (asat) and the manifest (sat).
ब्रह्मेदं घनमजराद्यनन्तमेकं संकल्पस्फुरणमविद्यमानमेव ।
बुद्ध्वैवं व्यपगतमानमेयमोहो निर्वाणं परिविहरन्विशोकमास्स्व ॥ ४१ ॥
brahmedaṃ ghanamajarādyanantamekaṃ saṃkalpasphuraṇamavidyamānameva ,
buddhvaivaṃ vyapagatamānameyamoho nirvāṇaṃ pariviharanviśokamāssva 41
41. brahma idam ghanam ajara-ādi anantam
ekam saṃkalpa-sphuraṇam avidyamānam
eva buddhvā evam vyapagata-māna-ameya-mohaḥ
nirvāṇam pariviharan viśokam āssva
41. idam brahma ghanam,
ajara-ādi anantam,
ekam (ca asti).
(asya) saṃkalpa-sphuraṇam avidyamānam eva.
evam buddhvā,
vyapagata-māna-ameya-mohaḥ (tvaṃ),
nirvāṇam pariviharan,
viśokam āssva.
41. This Brahman is profound, beginningless, ageless, infinite, and one; its manifestation, arising from mere mental volition (saṃkalpa), is in ultimate reality non-existent. Having understood this, you, whose ego (māna), objects of knowledge, and delusion have vanished, live immersed in liberation (nirvāṇa) and be free from sorrow.

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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 (current chapter) 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