Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-167

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
आत्मख्यातिरसत्ख्यातिः ख्यातिरख्यातिरन्यथा ।
शब्दार्थदृष्टयस्तज्ज्ञं प्रत्येताः शशश्रृङ्गवत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
ātmakhyātirasatkhyātiḥ khyātirakhyātiranyathā ,
śabdārthadṛṣṭayastajjñaṃ pratyetāḥ śaśaśrṛṅgavat 1
1. Vasishtha continued:—The four titles, namely, the self-styled, the misnamed, the nameless, and the otherwise named, under which the world passes in their different senses; are all meaningless to the spiritualist.
कदाचनापि नामाङ्ग संभवन्ति न काश्चन ।
शान्तमव्यपदेश्यात्मा ज्ञ आस्तेऽस्तङ्गतेङ्गनः ॥ २ ॥
kadācanāpi nāmāṅga saṃbhavanti na kāścana ,
śāntamavyapadeśyātmā jña āste'staṅgateṅganaḥ 2
2. These different words do not disturb the mind of the spiritualist, whose soul is at rest in the Supreme spirit, and who pays no regard to the use of words.
एता उद्यन्ति चिन्मात्रादात्मख्यात्यादिका दृशः ।
तच्च शुद्धतरं व्योम तन्मय्येव च दृश्यते ॥ ३ ॥
etā udyanti cinmātrādātmakhyātyādikā dṛśaḥ ,
tacca śuddhataraṃ vyoma tanmayyeva ca dṛśyate 3
3. All these visibles rise from the Intellect only, and bear no names of their own; they are of the nature of pure vacuum, and appear unto us in their simple vacuous forms.
अयमात्मा त्वियं ख्यातिरित्यन्तःकलनाभ्रमः ।
न संभवत्यतश्चैनं शब्दं त्यक्त्वा भवार्थभाक् ॥ ४ ॥
ayamātmā tviyaṃ khyātirityantaḥkalanābhramaḥ ,
na saṃbhavatyataścainaṃ śabdaṃ tyaktvā bhavārthabhāk 4
4. This is the soul, and this its title (that is giving a name to a nameless spiritual thing), is an erroneous conceit or coinage of the brain. The spirit admits of no expressions; therefore take heed of no word but mind its meaning.
गच्छंस्तिष्ठन्नददपि सर्वे शान्तमतो जगत् ।
आकाशमौनमेवाच्छमच्छिन्नं वाऽप्रवृत्तिमत् ॥ ५ ॥
gacchaṃstiṣṭhannadadapi sarve śāntamato jagat ,
ākāśamaunamevācchamacchinnaṃ vā'pravṛttimat 5
5. Whatever appears to be moving or staying or doing any action, is as calm and clear as the void air, and devoid of action as the Divine soul.
नानामहाशब्दमपि शिलामौनमवस्थितम् ।
अनारतं गच्छदपि व्योमवच्छैलवत्स्थितम् ॥ ६ ॥
nānāmahāśabdamapi śilāmaunamavasthitam ,
anārataṃ gacchadapi vyomavacchailavatsthitam 6
6. All things however sounding, are as silent as the still stone said before; and though they seem to be ever moving, they are ever as quiet as the void of the sky, and as still as the quiescent stone.
नानाविधारम्भमपि महाशून्यमनङ्कितम् ।
पञ्चभूतात्मकमपि खमिवालब्धपञ्चकम् ॥ ७ ॥
nānāvidhārambhamapi mahāśūnyamanaṅkitam ,
pañcabhūtātmakamapi khamivālabdhapañcakam 7
7. Though all things appear to be acting in their various ways, yet they are as motionless as the unmoving vacuum; and though the world appears to be formed of the five elements, yet it is but a void and devoid of its quintessence.
पदार्थसंकुलमपि शून्यं संवित्तिमात्रकम् ।
स्वप्ने महापुरमिव दृष्टमप्यच्छचिन्मयम् ॥ ८ ॥
padārthasaṃkulamapi śūnyaṃ saṃvittimātrakam ,
svapne mahāpuramiva dṛṣṭamapyacchacinmayam 8
8. The world with its fulness of things, is but a congeries of your conceptions; it is full with the all pervasive and pellucid Intellect, which shows the visions of great cities, like the vacant sights in our dream.
सारम्भमप्यनारम्भं संकल्पनगरं यथा ।
आकाशमात्रं भ्रान्त्यात्म स्वप्नस्त्रीसंगमोपमम् ॥ ९ ॥
sārambhamapyanārambhaṃ saṃkalpanagaraṃ yathā ,
ākāśamātraṃ bhrāntyātma svapnastrīsaṃgamopamam 9
9. It is full of action and motion, without any activity or mobility in it, like the passing city of our imagination; it is the air built castle of our error, and as the fairy land in our dream.
अनुभूतमपि व्यर्थं प्रतिबिम्बाङ्गनासमम् ।
नानानुभवनिर्माणं वस्तु शून्यं तु वस्तुतः ॥ १० ॥
anubhūtamapi vyarthaṃ pratibimbāṅganāsamam ,
nānānubhavanirmāṇaṃ vastu śūnyaṃ tu vastutaḥ 10
10. It is a false conception or notion of the mind, and as the fading shadow of a fairy; it is creation of our fancies, but altogether unsubstantial in its substantiality.
श्रीराम उवाच ।
जाग्रत्स्वप्नात्मकमिदं मन्ये स्मृत्यैव दृश्यते ।
सद्रूपबाह्यार्थकृता स्मृतिरेवेह कारणम् ॥ ११ ॥
śrīrāma uvāca ,
jāgratsvapnātmakamidaṃ manye smṛtyaiva dṛśyate ,
sadrūpabāhyārthakṛtā smṛtireveha kāraṇam 11
11. Rama rejoined:—I ween this world as a waking dream, and reproduction of our remembrance of it; because it is reminiscence of the past only, that presents the absent to our view, and brings the outer objects to our knowledge.
श्रीवसिष्ठ उवाच ।
यत्तच्चित्काचकच्येन काकतालीयवद्वपुः ।
व्योमात्माऽऽभाति भावानां सत्तामात्रमभित्तिमत् ॥ १२ ॥
śrīvasiṣṭha uvāca ,
yattaccitkācakacyena kākatālīyavadvapuḥ ,
vyomātmā''bhāti bhāvānāṃ sattāmātramabhittimat 12
12. Vasishtha replied:—No Rama, it is the reflection which the glassy mirror of the Intellect, casts before us at anytime, the same appears to us even then in its vacuous form; and there is no idea or thought of anything, that lays a firm hold on the mind, or has its foundation there.
तदेतदविनाशात्म सर्वत्र परमात्मनि ।
सर्वदा विद्यते शान्ते पयसीव तरङ्गकाः ॥ १३ ॥
tadetadavināśātma sarvatra paramātmani ,
sarvadā vidyate śānte payasīva taraṅgakāḥ 13
13. Therefore the phenomenon always belongs, to the noumenon of the Supreme spirit; and the fluctuating phenomenals ever abide in it, as the undulating waves play in the calm waters of the sea.
निर्निमित्तं स्वरूपात्म तदेतत्परमात्मनि ।
सर्वात्मन्यपि निर्वाणे व्योमात्मनि निरात्मनि ॥ १४ ॥
nirnimittaṃ svarūpātma tadetatparamātmani ,
sarvātmanyapi nirvāṇe vyomātmani nirātmani 14
14. The uncaused world, exists of itself in the Supreme soul; and becomes extinct of itself, in the vacuity of the universal soul.
यदा यदावभात्यन्तर्येन तेन यथा तथा ।
सर्वदा न कदाचिद्वा यत्र तत्र न किंचन ॥ १५ ॥
yadā yadāvabhātyantaryena tena yathā tathā ,
sarvadā na kadācidvā yatra tatra na kiṃcana 15
15. The world is viewed in the same light by every one, as it is reflected in himself, hence the ignorant are always in fault in having a wrong view of it; but not so the wise, who know it as nothing.
तस्यैव ब्रह्मभानस्य तेनैवं ब्रह्मणात्मना ।
स्वच्छस्यैव स्वभावस्य स्वस्वभावमनुज्झता ॥ १६ ॥
tasyaiva brahmabhānasya tenaivaṃ brahmaṇātmanā ,
svacchasyaiva svabhāvasya svasvabhāvamanujjhatā 16
16. Again the lord god Brahma himself, has exhibited the lucid nature of his being, according to the four states or conditions, which are natural to the soul.
इदं जाग्रदयं स्वप्नः सुषुप्तं तुर्यमित्यपि ।
कृतं नाम स्वयं चित्वाद्ब्रह्म वात्मेति चात्मनि ॥ १७ ॥
idaṃ jāgradayaṃ svapnaḥ suṣuptaṃ turyamityapi ,
kṛtaṃ nāma svayaṃ citvādbrahma vātmeti cātmani 17
17. These are the three states of waking, dreaming and sleep, together with a fourth called-the turiya or the state of sound sleep, and these names are applied to the soul by the Supreme soul itself.
वस्तुतस्त्वस्ति न स्वप्नो न जाग्रन्न सुषुप्तता ।
न तुर्यं न ततोऽतीतं सर्वं शान्तं परं नभः ॥ १८ ॥
vastutastvasti na svapno na jāgranna suṣuptatā ,
na turyaṃ na tato'tītaṃ sarvaṃ śāntaṃ paraṃ nabhaḥ 18
18. But in reality none of these quadruple states, belongs either to the Divine or the living soul, which is always tranquil, and which is of the nature of an indefinite void.
अथवा सर्वमेवेदं जाग्रद्रूपं सदैव च ।
सर्वदैव च वा स्वप्नः सुषुप्तं सर्वदैव च ॥ १९ ॥
athavā sarvamevedaṃ jāgradrūpaṃ sadaiva ca ,
sarvadaiva ca vā svapnaḥ suṣuptaṃ sarvadaiva ca 19
19. Or it may be said in respect to the soul, that it is either always wakeful, or in its ever dreaming state; or in a state of continuous rest and sleep.
सर्वदैव च वा तुर्यं तदन्तः सर्वदैव वा ।
तदिदं वा न यद्विद्मो वयमाशान्तरूपिणः ॥ २० ॥
sarvadaiva ca vā turyaṃ tadantaḥ sarvadaiva vā ,
tadidaṃ vā na yadvidmo vayamāśāntarūpiṇaḥ 20
20. Or it is ever in its fourth state of turya, which is beyond all these triple states; but whether it is in this or that or what state, we know nothing of, being ourselves always in a state of disquiet and continued agitation.
इदं फेनो न किंचिद्वा बुद्बुदो वा न कश्चन ।
शून्यताम्भसि चिद्व्योम महार्णवमहोदरे ॥ २१ ॥
idaṃ pheno na kiṃcidvā budbudo vā na kaścana ,
śūnyatāmbhasi cidvyoma mahārṇavamahodare 21
21. We know nothing of the inanity of the vacuous soul, as to whether it is as the chasm in the foam or froth, or whether it is as the air in a bubble or spray; or whether it is as the gap amidst waves of the sea or what it is at all.
यथा संवेद्यते यद्यत्तथा तदनुभूयते ।
सद्वासद्वा भवत्स्वप्ने व्योम्नीव सदसच्च तत् ॥ २२ ॥
yathā saṃvedyate yadyattathā tadanubhūyate ,
sadvāsadvā bhavatsvapne vyomnīva sadasacca tat 22
22. As a thing is known to be in its imagination, so it is impressed also in our conception of the same; and as anything appears either as real or unreal in the dream, we retain the like idea of it in our waking also.
संवित्कचनमेवेदं यथा भानं विभासते ।
व्योम व्योमनि चिद्रूपं चिद्रूपे विततात्मनि ॥ २३ ॥
saṃvitkacanamevedaṃ yathā bhānaṃ vibhāsate ,
vyoma vyomani cidrūpaṃ cidrūpe vitatātmani 23
23. All this is the display of our consciousness, and whatever reflection it exhibits unto us it is but an empty shadow in the hollow of the vacant mind, which resides in the vacuity of the vacuous intellect, that pervades the infinite vacuum of the soul.
संविच्च चिन्नभोमज्जा सैवंरूपैव सर्वदा ।
नास्तमेति न चोदेति तस्याः स्वाङ्गमिदं जगत् ॥ २४ ॥
saṃvicca cinnabhomajjā saivaṃrūpaiva sarvadā ,
nāstameti na codeti tasyāḥ svāṅgamidaṃ jagat 24
24. Consciousness is the pith and marrow of vacuous Intellect, and retains this form (of its quiddity) at all times; it neither rises nor sets, and this world is inherent in it.
महाप्रलयसर्गाद्या महाप्रलयरात्रयः ।
तस्या एवावयवतां याताः केशनखादिवत् ॥ २५ ॥
mahāpralayasargādyā mahāpralayarātrayaḥ ,
tasyā evāvayavatāṃ yātāḥ keśanakhādivat 25
25. The creations on the beginning, and the dark nights of dissolution, are but parts of its body, and resemble its nails and hairs.
तस्या भानमभानं तद्भास्वरं जिह्ममेव वा ।
नान्यत्स्वभाववत्स्पन्द इव वायोर्महाचितेः ॥ २६ ॥
tasyā bhānamabhānaṃ tadbhāsvaraṃ jihmameva vā ,
nānyatsvabhāvavatspanda iva vāyormahāciteḥ 26
26. Its appearance and disappearance, that is its clearness and dimness;are no other than as the breathing air of the great Intellect.
तस्मात्किं नाम जाग्रत्स्यात्कः स्वप्नः का सुषुप्तता ।
किं तुर्यं का स्मृतिः केच्छा तुच्छा एताः कुदृष्टयः ॥ २७ ॥
tasmātkiṃ nāma jāgratsyātkaḥ svapnaḥ kā suṣuptatā ,
kiṃ turyaṃ kā smṛtiḥ kecchā tucchā etāḥ kudṛṣṭayaḥ 27
27. Therefore what means the waking, sleeping or dreaming of the soul, and what signifies the term sound sleep or the turiya of the soul (which is ever awake) So the word volition and nolition are meaningless when applied to the soul, which is always composed and indifferent.
अन्तःसंवेदनं भाति स्वं बाह्यार्थतया यतः ।
क्व द्वैतं क्व च वार्थश्रीः स्मृतिरेवमतः कुतः ॥ २८ ॥
antaḥsaṃvedanaṃ bhāti svaṃ bāhyārthatayā yataḥ ,
kva dvaitaṃ kva ca vārthaśrīḥ smṛtirevamataḥ kutaḥ 28
28. It is the inward consciousness, that exhibits its inner concepts as outward objects; how then is there a duality or anything objective, and what means this remembrance of extraneous matter.
तदिदं भाति निर्भित्ति तत्स्वभानं यदात्मना ।
भानोर्नभसि भारूपमेव भूतविवर्जितम् ॥ २९ ॥
tadidaṃ bhāti nirbhitti tatsvabhānaṃ yadātmanā ,
bhānornabhasi bhārūpameva bhūtavivarjitam 29
29. Therefore all these that appear to our sight, are without their base or foundation; they are the reflection of our consciousness in open air, which is wholly devoid of any material object.
सद्रूपो यदि बाह्योऽर्थो विद्यते तत्तदुत्थिता ।
स्मृतिः कारणतामेतु नामाद्यजगतः स्थितेः ॥ ३० ॥
sadrūpo yadi bāhyo'rtho vidyate tattadutthitā ,
smṛtiḥ kāraṇatāmetu nāmādyajagataḥ sthiteḥ 30
30. Though the external world is said to be a reality, it is because of its beings a concept of the divine mind, out of which it has risen to view; and reminiscence is said to be its cause also, by reason of our remembrance of the first creation, which continue all along with us.
किंतु नास्त्येष बाह्योऽर्थो भूतानामत्यसंभवात् ।
पञ्चानामादिसर्गादौ कारणानामभावतः ॥ ३१ ॥
kiṃtu nāstyeṣa bāhyo'rtho bhūtānāmatyasaṃbhavāt ,
pañcānāmādisargādau kāraṇānāmabhāvataḥ 31
31. But there is no outward object at all, owing to the absence of material elements; and the want of the five principles of matter, before and at the time of first creation.
शशश्रृङ्गं यथा नास्ति यथा नास्ति खपादपः ।
यथा वन्ध्यासुतो नास्ति यथा नास्त्यसितः शशी ॥ ३२ ॥
śaśaśrṛṅgaṃ yathā nāsti yathā nāsti khapādapaḥ ,
yathā vandhyāsuto nāsti yathā nāstyasitaḥ śaśī 32
32. As there are no horns of hares, and no trees growing in the air, and as there is no son of a barren woman, nor a dark moon shining in the sky.
तथाऽज्ञप्रतिभातोऽर्थो जगदाद्यहमादिकः ।
अप्रेक्षितोऽस्ति नास्त्येव प्रेक्षितः सन्न कश्चन ॥ ३३ ॥
tathā'jñapratibhāto'rtho jagadādyahamādikaḥ ,
aprekṣito'sti nāstyeva prekṣitaḥ sanna kaścana 33
33. So this visible world, and these personalities of ourselves; which are mere misrepresentations of our ignorance, are things invisible and inexistent in themselves, and are seen and known by ignorant only.
यथास्तीदं महाकारं न किंचिदूपमेव वा ।
तत्त्वज्ञविषयं राम तथास्तीदमखण्डितम् ॥ ३४ ॥
yathāstīdaṃ mahākāraṃ na kiṃcidūpameva vā ,
tattvajñaviṣayaṃ rāma tathāstīdamakhaṇḍitam 34
34. To them the world appears as an erroneous body, and our personalities and abstractions of persons; but there is nothing as fictile or abstract to the spiritualist, who view them all in one undivided whole—the Divine spirit or soul.
संविद्धननभोमज्जा यथोदेति यदा यदा ।
नित्योदितोपचारेण कल्पितास्तमयोदया ॥ ३५ ॥
saṃviddhananabhomajjā yathodeti yadā yadā ,
nityoditopacāreṇa kalpitāstamayodayā 35
35. It is consciousness the pith and marrow of the soul, that exposes all these concepts of it to light; and the manner in which it displays them to the imagination, so do they make their appearance to our sight.
मुधा व्योम्न्येव पृथ्व्यादितया वेत्ति तदा तदा ।
स्वस्यैव तस्य भानस्य धत्ते पृथ्व्यादिकल्पनाम् ॥ ३६ ॥
mudhā vyomnyeva pṛthvyāditayā vetti tadā tadā ,
svasyaiva tasya bhānasya dhatte pṛthvyādikalpanām 36
36. Whenever our misconception portrays its concept in a material form, or gives a name and form to an airy nothing; we come to see the same form in our imagination, in the empty void of our mind.
स्वमेव भानमाकाशमात्रमेव महाचितिः ।
पृथ्व्यादिव्यपदेशेन पश्चाद्व्यपदिशत्यजा ॥ ३७ ॥
svameva bhānamākāśamātrameva mahācitiḥ ,
pṛthvyādivyapadeśena paścādvyapadiśatyajā 37
37. svam eva bhānam ākāśamātram eva mahācitiḥ
pṛthvyādivyapadeśena paścāt vyapadēśati ajā
37. ajā mahācitiḥ svam eva bhānam ākāśamātram
eva paścāt pṛthvyādivyapadeśena vyapadēśati
37. The unborn (ajñā) great consciousness (mahāciti) is itself merely a manifestation and simply infinite space. Later, it designates itself by terms such as 'earth' and others.
आकाश एव पृथ्वीयमिति धत्ते स्वसंविदम् ।
मनोराज्यपुरं बाल इव चिन्मात्रमव्ययम् ॥ ३८ ॥
ākāśa eva pṛthvīyamiti dhatte svasaṃvidam ,
manorājyapuraṃ bāla iva cinmātramavyayam 38
38. ākāśe eva pṛthvī iyam iti dhatte svasaṃvidam
manorājyapuram bālaḥ iva cinmātram avyayam
38. avyayam cinmātram bālaḥ iva manorājyapuram
ākāśe eva iyam pṛthvī iti svasaṃvidam dhatte
38. The immutable (avyaya) pure consciousness (cinmātra) holds its own awareness, within space itself, as 'this is the earth,' just like a child imagines a city in a daydream.
किं भानं किमभानं स्यात्तस्येति न विकल्प्यते ।
स्पन्दास्पन्दस्वभावं तद्विद्धि वातमिवाम्बरे ॥ ३९ ॥
kiṃ bhānaṃ kimabhānaṃ syāttasyeti na vikalpyate ,
spandāspandasvabhāvaṃ tadviddhi vātamivāmbare 39
39. kim bhānam kim abhānam syāt tasya iti na vikalpyate
spandāspandasvabhāvam tat viddhi vātam iva ambare
39. tasya kim bhānam syāt kim abhānam syāt iti na vikalpyate.
tat spandāspandasvabhāvam ambare vātam iva viddhi.
39. For that (consciousness), it is not differentiated whether it is manifestation or non-manifestation. Know that its intrinsic nature (svabhāva) encompasses both vibration and non-vibration, like wind in the sky.
यथा भाति चिदाकाशं तथेदमवभासते ।
व्योम व्योम्न्येव नीरूपं नेदं पृथ्व्यादि सत्क्वचित् ॥ ४० ॥
yathā bhāti cidākāśaṃ tathedamavabhāsate ,
vyoma vyomnyeva nīrūpaṃ nedaṃ pṛthvyādi satkvacit 40
40. yathā bhāti cidākāśam tathā idam avabhāsate vyoma
vyomni eva nīrūpam na idam pṛthvyādi sat kvacit
40. yathā cidākāśam bhāti,
tathā idam avabhāsate.
idam nīrūpam vyomni eva vyoma [asti].
pṛthvyādi [ca] kvacit na sat.
40. Just as the conscious space (cidākāśa) shines forth, so too does this (world) appear. It is merely formless space within space; this 'earth and so on' does not exist anywhere as a reality.
यथा भाति चिदाकाशरूपत्वाद्भातमप्यलम् ।
न सन्नासदिति किंचित्तन्न किंचिच्च किंचन ॥ ४१ ॥
yathā bhāti cidākāśarūpatvādbhātamapyalam ,
na sannāsaditi kiṃcittanna kiṃcicca kiṃcana 41
41. As the sphere of the Intellect remains unchanged, at the rise and subsidence of its thought; so doth the sphere of air remain unvaried, with all the creation and its dissolution in its bosom.
इदमित्थमनित्थं च सद्वाऽसद्वा यथास्थितम् ।
लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः ॥ ४२ ॥
idamitthamanitthaṃ ca sadvā'sadvā yathāsthitam ,
lokaparyāyavṛttāntaṃ prājño jānāti netaraḥ 42
42. The world is always in the same unvaried state, whether you call it so or otherwise; and the seeming revolutions of bodies and succession of events, are well known to be nothing to the learned and wise, and not to others.
स एव हृदयाकाशे कचन्त्या दृश्यसंविदा ।
बाह्यं ब्रह्माण्डमित्थं च सद्वाऽसद्वा यथास्थितम् ॥ ४३ ॥
sa eva hṛdayākāśe kacantyā dṛśyasaṃvidā ,
bāhyaṃ brahmāṇḍamitthaṃ ca sadvā'sadvā yathāsthitam 43
43. Because the wise soul dwells in the hearts of all, which it views alike as its own self; but the ignorant soul is unconscious of its identity, from its sight of the outer world, and its knowledge of the difference of bodies from one another.
किमत्र बाह्यं किं वान्तः किं दृश्यं कास्य दृश्यता ।
शिवं शान्तमशान्तं च सर्वमोमिति शाम्यताम् ॥ ४४ ॥
kimatra bāhyaṃ kiṃ vāntaḥ kiṃ dṛśyaṃ kāsya dṛśyatā ,
śivaṃ śāntamaśāntaṃ ca sarvamomiti śāmyatām 44
44. What is there the interior or exterior of it, and that what is visible and invisible in it; all this is in the Lord whether active or quiescent, know all to be the om or on and rest quiet.
नो वाच्यवाचकदृशा रहितो विचारः संपद्यते स च विकल्पमयेन सिद्ध्यै ।
सिद्धिश्च संभवति तेन विना न काचि द्दीपं विना निशि यथा नयनोपलम्भः ॥ ४५ ॥
no vācyavācakadṛśā rahito vicāraḥ saṃpadyate sa ca vikalpamayena siddhyai ,
siddhiśca saṃbhavati tena vinā na kāci ddīpaṃ vinā niśi yathā nayanopalambhaḥ 45
45. no vācyavācakadṛśā rahitaḥ vicāraḥ
saṃpadyate saḥ ca vikalpamayena siddhyai
siddhiḥ ca saṃbhavati tena vinā na kācit
dīpam vinā niśi yathā nayanopalambhaḥ
45. vācyavācakadṛśā rahitaḥ vicāraḥ no
saṃpadyate saḥ ca vikalpamayena siddhyai tena
vinā kācit siddhiḥ ca na saṃbhavati
yathā niśi dīpam vinā nayanopalambhaḥ na
45. An inquiry (vicāra) devoid of the perspective of the denoted and the denoter does not arise, and that inquiry (vicāra) becomes effective for realization (siddhi) through the use of mental constructs (vikalpa). Furthermore, no realization (siddhi) whatsoever is possible without that (inquiry through mental constructs), just as visual perception (nayanopalambha) is not possible at night without a lamp.
तस्मादपास्य परयाऽमलया धियान्तःसंकल्पकल्पनमनल्पविकल्पजालम् ।
कृत्वा मनः सकलशास्त्रमहार्थनिष्ठमुड्डीय गच्छ पदमुत्तममेकनिष्ठः ॥ ४६ ॥
tasmādapāsya parayā'malayā dhiyāntaḥsaṃkalpakalpanamanalpavikalpajālam ,
kṛtvā manaḥ sakalaśāstramahārthaniṣṭhamuḍḍīya gaccha padamuttamamekaniṣṭhaḥ 46
46. tasmāt apāsya parayā amalayā dhiyā
antaḥsaṃkalpakalpanam analpavikalpajālam
kṛtvā manaḥ sakalaśāstramahārthaniṣṭham
uḍḍīya gaccha padam uttamam ekaniṣṭhaḥ
46. tasmāt parayā amalayā dhiyā
antaḥsaṃkalpakalpanam analpavikalpajālam apāsya
manaḥ sakalaśāstramahārthaniṣṭham kṛtvā
ekaniṣṭhaḥ uḍḍīya uttamam padam gaccha
46. Therefore, with a supreme and pure intellect (dhiyā), set aside the internal imagination and the vast network of mental constructs (vikalpa). Having made the mind steadfast in the profound meaning of all scriptures, then, soar up and attain the supreme state (pada), being singularly devoted (ekaniṣṭha).

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 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 (current chapter) 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