योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-164
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श्रीवसिष्ठ उवाच ।
जीवाणवो जगत्यन्तश्चिदादित्यांशुमण्डले ।
यत्र तेऽवयवास्तुल्यास्तेनानवयवात्मता ॥ १ ॥
जीवाणवो जगत्यन्तश्चिदादित्यांशुमण्डले ।
यत्र तेऽवयवास्तुल्यास्तेनानवयवात्मता ॥ १ ॥
śrīvasiṣṭha uvāca ,
jīvāṇavo jagatyantaścidādityāṃśumaṇḍale ,
yatra te'vayavāstulyāstenānavayavātmatā 1
jīvāṇavo jagatyantaścidādityāṃśumaṇḍale ,
yatra te'vayavāstulyāstenānavayavātmatā 1
1.
śrīvasiṣṭhaḥ uvāca | jīvāṇavaḥ jagati antaḥ citādityāṃśumaṇḍale
| yatra te avayavāḥ tulyāḥ tena anavayavātmatā ||
| yatra te avayavāḥ tulyāḥ tena anavayavātmatā ||
1.
śrīvasiṣṭhaḥ uvāca jagati antaḥ citādityāṃśumaṇḍale jīvāṇavaḥ (santi) yatra te avayavāḥ tulyāḥ (bhavanti),
tena (eva) anavayavātmatā (ātmanaḥ) (bhavati)
tena (eva) anavayavātmatā (ātmanaḥ) (bhavati)
1.
Sage Vasiṣṭha said: The atomic individual souls (jīvāṇavaḥ) within the world exist in the sphere of the rays of the sun of consciousness. Where those constituent parts are considered equal (to consciousness), there arises the nature of being without parts (anavayavātmatā) for the Self (ātman).
सर्वं प्राप्य परं बोधं वस्तु स्वं रूपमुज्झति ।
पुनस्तदेकवाक्यत्वान्न किंचिद्वापरं भवेत् ॥ २ ॥
पुनस्तदेकवाक्यत्वान्न किंचिद्वापरं भवेत् ॥ २ ॥
sarvaṃ prāpya paraṃ bodhaṃ vastu svaṃ rūpamujjhati ,
punastadekavākyatvānna kiṃcidvāparaṃ bhavet 2
punastadekavākyatvānna kiṃcidvāparaṃ bhavet 2
2.
sarvam prāpya param bodham vastu svam rūpam ujjhati |
punaḥ tat ekavākyatvāt na kiṃcit vā aparam bhavet ||
punaḥ tat ekavākyatvāt na kiṃcit vā aparam bhavet ||
2.
sarvam vastu param bodham prāpya svam rūpam ujjhati
punaḥ tat ekavākyatvāt na kiṃcit vā aparam bhavet
punaḥ tat ekavākyatvāt na kiṃcit vā aparam bhavet
2.
Upon attaining the supreme knowledge (bodha), every existent thing (vastu) abandons its individual form. Then, due to its complete unity with that (supreme knowledge), nothing whatsoever else (aparam) can exist.
सर्वास्वेवास्ववस्थासु तत्त्वज्ञविषयं तु तत् ।
परमेवामलं ब्रह्म नान्यत्किंचित्कदाचन ॥ ३ ॥
परमेवामलं ब्रह्म नान्यत्किंचित्कदाचन ॥ ३ ॥
sarvāsvevāsvavasthāsu tattvajñaviṣayaṃ tu tat ,
paramevāmalaṃ brahma nānyatkiṃcitkadācana 3
paramevāmalaṃ brahma nānyatkiṃcitkadācana 3
3.
sarvāsu eva asu avasthāsu tattvajñaviṣayam tu tat |
param eva amalam brahma na anyat kiṃcit kadācana ||
param eva amalam brahma na anyat kiṃcit kadācana ||
3.
sarvāsu eva asu avasthāsu,
tat tu tattvajñaviṣayam (bhavati) (tat) param eva amalam brahma (asti),
na anyat kiṃcit kadācana
tat tu tattvajñaviṣayam (bhavati) (tat) param eva amalam brahma (asti),
na anyat kiṃcit kadācana
3.
In all these very states, that (ultimate reality) is indeed the domain of a knower of truth (tattvajña). It is solely the supreme, untainted Brahman, and absolutely nothing else ever exists.
यच्चातत्त्वज्ञविषयं तज्जानाति स एव तत् ।
वयं तु विद्मो नाहं त्वं नातत्त्वज्ञं न वस्तु तत् ॥ ४ ॥
वयं तु विद्मो नाहं त्वं नातत्त्वज्ञं न वस्तु तत् ॥ ४ ॥
yaccātattvajñaviṣayaṃ tajjānāti sa eva tat ,
vayaṃ tu vidmo nāhaṃ tvaṃ nātattvajñaṃ na vastu tat 4
vayaṃ tu vidmo nāhaṃ tvaṃ nātattvajñaṃ na vastu tat 4
4.
yat ca atattvajñaviṣayam tat jānāti saḥ eva tat | vayam
tu vidmaḥ na aham tvam na atattvajñam na vastu tat ||
tu vidmaḥ na aham tvam na atattvajñam na vastu tat ||
4.
yat ca atattvajñaviṣayam (asti),
saḥ eva tat jānāti vayam tu na aham na tvam na atattvajñam na tat vastu vidmaḥ
saḥ eva tat jānāti vayam tu na aham na tvam na atattvajñam na tat vastu vidmaḥ
4.
And that which constitutes the domain of the non-knower of truth (atattvajña), he alone perceives it. But we (who are knowers of truth) understand neither "I" nor "you," nor a non-knower of truth (atattvajña), nor any (such) existing thing (vastu) as distinct realities.
अयं सोहमयं चाज्ञः सत्योऽयमिति बुद्धयः ।
संभवन्ति न तत्त्वज्ञे क्व मेरौ मृगतृष्णिका ॥ ५ ॥
संभवन्ति न तत्त्वज्ञे क्व मेरौ मृगतृष्णिका ॥ ५ ॥
ayaṃ sohamayaṃ cājñaḥ satyo'yamiti buddhayaḥ ,
saṃbhavanti na tattvajñe kva merau mṛgatṛṣṇikā 5
saṃbhavanti na tattvajñe kva merau mṛgatṛṣṇikā 5
5.
ayam saḥ aham ayam ca ajñaḥ satyaḥ ayam iti buddhayaḥ
| saṃbhavanti na tattvajñe kva merau mṛgatṛṣṇikā ||
| saṃbhavanti na tattvajñe kva merau mṛgatṛṣṇikā ||
5.
tattvajñe ayam saḥ aham ca ayam ajñaḥ ayam satyaḥ
iti buddhayaḥ na saṃbhavanti merau mṛgatṛṣṇikā kva
iti buddhayaḥ na saṃbhavanti merau mṛgatṛṣṇikā kva
5.
In a person who has realized the ultimate truth (tattvajña), notions like "I am this," "this one is ignorant," or "this is true" do not arise. For where would a mirage (mṛgatṛṣṇikā) ever appear on Mount Meru?
यथैकद्रव्यनिष्ठे हि चित्तेऽन्यद्रव्यसंविदः ।
न भवन्ति परे तद्वन्नान्यास्तिष्ठन्ति संविदः ॥ ६ ॥
न भवन्ति परे तद्वन्नान्यास्तिष्ठन्ति संविदः ॥ ६ ॥
yathaikadravyaniṣṭhe hi citte'nyadravyasaṃvidaḥ ,
na bhavanti pare tadvannānyāstiṣṭhanti saṃvidaḥ 6
na bhavanti pare tadvannānyāstiṣṭhanti saṃvidaḥ 6
6.
yathā ekadravyaniṣṭhe hi citte anyadravyasaṃvidaḥ | na
bhavanti pare tadvat na anyāḥ tiṣṭhanti saṃvidaḥ ||
bhavanti pare tadvat na anyāḥ tiṣṭhanti saṃvidaḥ ||
6.
yathā hi ekadravyaniṣṭhe citte anyadravyasaṃvidaḥ na bhavanti,
tadvat pare anyāḥ saṃvidaḥ na tiṣṭhanti
tadvat pare anyāḥ saṃvidaḥ na tiṣṭhanti
6.
Just as, when the mind (citta) is entirely focused on a single object, cognitions related to other objects do not arise, similarly, in the Supreme (para) reality, no other perceptions persist.
इदं नासीन्न चोत्पन्नं न चास्ति न भविष्यति ।
जगद्ब्रह्मैव सद्रूपमिदमित्थमवस्थितम् ॥ ७ ॥
जगद्ब्रह्मैव सद्रूपमिदमित्थमवस्थितम् ॥ ७ ॥
idaṃ nāsīnna cotpannaṃ na cāsti na bhaviṣyati ,
jagadbrahmaiva sadrūpamidamitthamavasthitam 7
jagadbrahmaiva sadrūpamidamitthamavasthitam 7
7.
idam na āsīt na ca utpannam na ca asti na bhaviṣyati
| jagat brahma eva sadrupam idam ittham avasthitam ||
| jagat brahma eva sadrupam idam ittham avasthitam ||
7.
idam na āsīt,
na ca utpannam,
na ca asti,
na bhaviṣyati idam jagat brahma eva sadrupam ittham avasthitam
na ca utpannam,
na ca asti,
na bhaviṣyati idam jagat brahma eva sadrupam ittham avasthitam
7.
This (world) never existed, nor was it born, nor does it exist, nor will it exist. This entire world (jagat) is in fact only Brahman, whose intrinsic nature (sadrūpa) is pure existence, thus it is established.
चिन्नभः काचकच्यं च स्वात्मन्येवावतिष्ठते ।
जगदित्येव तत्तत्र तज्ज्ञानेनैव चेत्यते ॥ ८ ॥
जगदित्येव तत्तत्र तज्ज्ञानेनैव चेत्यते ॥ ८ ॥
cinnabhaḥ kācakacyaṃ ca svātmanyevāvatiṣṭhate ,
jagadityeva tattatra tajjñānenaiva cetyate 8
jagadityeva tattatra tajjñānenaiva cetyate 8
8.
cit nabhaḥ kācakacyam ca svātmani eva avatiṣṭhate |
jagat iti eva tat tatra tat jñānena eva cetyate ||
jagat iti eva tat tatra tat jñānena eva cetyate ||
8.
cit nabhaḥ ca kācakacyam (sat) svātmani eva avatiṣṭhate
tat jagat iti eva tatra tat jñānena eva cetyate
tat jagat iti eva tatra tat jñānena eva cetyate
8.
Consciousness (cit), like the ether (nabhaḥ), and being crystal-clear, resides in its own Self (ātman). That which is called the world (jagat) is perceived there, in the Self, only through the knowledge (jñāna) of that (consciousness) itself.
स्वप्नेषु कल्पनपुरेषु यथान्यदस्ति चिन्मात्रमच्छगगनं ननु वर्जयित्वा ।
नो किंचनापि न च रूपमरूपकेषु रूपं तथा जगति संप्रति जाग्रदाख्ये ॥ ९ ॥
नो किंचनापि न च रूपमरूपकेषु रूपं तथा जगति संप्रति जाग्रदाख्ये ॥ ९ ॥
svapneṣu kalpanapureṣu yathānyadasti cinmātramacchagaganaṃ nanu varjayitvā ,
no kiṃcanāpi na ca rūpamarūpakeṣu rūpaṃ tathā jagati saṃprati jāgradākhye 9
no kiṃcanāpi na ca rūpamarūpakeṣu rūpaṃ tathā jagati saṃprati jāgradākhye 9
9.
As there is nothing in an empty dream or in the aerial castle of imagination except the clear atmosphere of the Intellect; so there is no essence or substance nor form or figure of this world, that we view in our present waking state.
पूर्वं किलोद्भवति किंचन नाम नेदं तच्चावभाति तदनादि खमेव चित्त्वात् ।
नो कारणं न सहकारि किलास्ति यत्र तस्मात्स्वयं भवति वस्त्विति केयमुक्तिः ॥ १० ॥
नो कारणं न सहकारि किलास्ति यत्र तस्मात्स्वयं भवति वस्त्विति केयमुक्तिः ॥ १० ॥
pūrvaṃ kilodbhavati kiṃcana nāma nedaṃ taccāvabhāti tadanādi khameva cittvāt ,
no kāraṇaṃ na sahakāri kilāsti yatra tasmātsvayaṃ bhavati vastviti keyamuktiḥ 10
no kāraṇaṃ na sahakāri kilāsti yatra tasmātsvayaṃ bhavati vastviti keyamuktiḥ 10
10.
At first there was no creation of any kind, nor this world which appears to us (in its material form); it exists in its aerial form in the Divine Mind from all eternity; and there being no primary or secondary cause of it, how is it possible to call it a material thing of its own spontaneous growth.
तस्मात्स्वयं भवति नेह हि कश्चिदादौ ब्रह्मादयोऽज्ञविदिता न च नाम सन्ति ।
व्योमेदमाततमयं स इतः स्वयंभू रित्यादि चिद्गगनमेव चिता विभाति ॥ ११ ॥
व्योमेदमाततमयं स इतः स्वयंभू रित्यादि चिद्गगनमेव चिता विभाति ॥ ११ ॥
tasmātsvayaṃ bhavati neha hi kaścidādau brahmādayo'jñaviditā na ca nāma santi ,
vyomedamātatamayaṃ sa itaḥ svayaṃbhū rityādi cidgaganameva citā vibhāti 11
vyomedamātatamayaṃ sa itaḥ svayaṃbhū rityādi cidgaganameva citā vibhāti 11
11.
Therefore there is nothing that sprang itself out of nothing at first, nor was there ever a creator called Brahma or other by the ignorant, in the beginning; there is nothing but an infinite void from eternity to eternity, which is filled by the self-born or increate spirit, whose intellect exhibits this creation, contained for ever and ever in its vacuity.
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Chapter 7
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Chapter 15
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Chapter 39
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Chapter 41
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Chapter 44
Chapter 45
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Chapter 47
Chapter 48
Chapter 49
Chapter 50
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Chapter 53
Chapter 54
Chapter 55
Chapter 56
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Chapter 58
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Chapter 61
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Chapter 78
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Chapter 80
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Chapter 83
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Chapter 85
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Chapter 88
Chapter 89
Chapter 90
Chapter 91
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Chapter 93
Chapter 94
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Chapter 97
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Chapter 100
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Chapter 105
Chapter 106
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Chapter 113
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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
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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
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
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Chapter 165
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Chapter 167
Chapter 168
Chapter 169
Chapter 170
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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
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