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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-210

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श्रीवसिष्ठ उवाच ।
फले क्षयेन्दुभारूपे प्राप्ते ध्यातृशतैर्नभः ।
यथा न शतपूर्णेन्दु तथेदं कथनं श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
phale kṣayendubhārūpe prāpte dhyātṛśatairnabhaḥ ,
yathā na śatapūrṇendu tathedaṃ kathanaṃ śrṛṇu 1
1. śrīvasiṣṭhaḥ uvāca phale kṣayendubhārūpe prāpte dhyātṛśataiḥ
nabhaḥ yathā na śatapūrṇendu tathā idam kathanam śṛṇu
1. śrīvasiṣṭhaḥ uvāca yathā dhyātṛśataiḥ kṣayendubhārūpe phale
prāpte nabhaḥ śatapūrṇendu na tathā idam kathanam śṛṇu
1. Śrī Vasiṣṭha said: Listen to this statement: just as the sky, even when it is attained by hundreds of meditators (dhyātṛ) as a result appearing like the light of a fading moon, does not thereby become a hundred full moons.
चन्द्रबिम्बस्य ध्यातारः प्राप्ताः प्राप्तव्यसुस्थिताः ।
नेदं नभस्तलं प्राप्ता न चेमं शशिनं श्रिताः ॥ २ ॥
candrabimbasya dhyātāraḥ prāptāḥ prāptavyasusthitāḥ ,
nedaṃ nabhastalaṃ prāptā na cemaṃ śaśinaṃ śritāḥ 2
2. candrabimbasya dhyātāraḥ prāptāḥ prāptavyasusthitāḥ
na idam nabhastalam prāptāḥ na ca imam śaśinam śritāḥ
2. candrabimbasya dhyātāraḥ prāptāḥ prāptavyasusthitāḥ
idam nabhastalam na prāptāḥ ca imam śaśinam na śritāḥ
2. Meditators (dhyātṛ) on the moon's orb, though they may have attained a stable state regarding what is to be reached, have not actually reached this expanse of sky, nor have they resorted to this moon.
क्वेवान्यसंकल्पपुरमन्यः प्राप्नोति कथ्यताम् ।
संकल्पपुर्यामर्थाप्तिस्तज्जन्तावेव नापरे ॥ ३ ॥
kvevānyasaṃkalpapuramanyaḥ prāpnoti kathyatām ,
saṃkalpapuryāmarthāptistajjantāveva nāpare 3
3. kva eva anyasaṅkalpapūram anyaḥ prāpnoti kathyatām
saṅkalpapuryām arthāptiḥ tat jantau eva na apare
3. kathyatām anyaḥ anyasaṅkalpapūram kva eva prāpnoti
saṅkalpapuryām arthāptiḥ tat jantau eva na apare
3. Where indeed can one person attain the city of will (saṅkalpa) created by another? Let it be explained! The attainment of an object within a city of will (saṅkalpa) belongs exclusively to its creator, and not to anyone else.
पृथक्पृथक्स्वसंकल्पसर्गखेष्वेव ते स्थिताः ।
चन्द्रास्तपन्ति तत्रैव कलाक्षयविवर्जिताः ॥ ४ ॥
pṛthakpṛthaksvasaṃkalpasargakheṣveva te sthitāḥ ,
candrāstapanti tatraiva kalākṣayavivarjitāḥ 4
4. pṛthak pṛthak svasaṅkalpasargakheṣu eva te sthitāḥ
candrāḥ tapanti tatra eva kalākṣayavivarjitāḥ
4. te pṛthak pṛthak svasaṅkalpasargakheṣu eva sthitāḥ
kalākṣayavivarjitāḥ candrāḥ tatra eva tapanti
4. They exist separately, each in the realms of creation formed by their own resolve (saṅkalpa). In those very realms, moons shine, free from any diminishment of their phases.
विशेयमस्मिन्नेवेन्दाविनि ध्याता निशाकरे ।
अस्मिन्नेव विशत्यन्तरात्मबुद्धिसुखोज्झितः ॥ ५ ॥
viśeyamasminnevendāvini dhyātā niśākare ,
asminneva viśatyantarātmabuddhisukhojjhitaḥ 5
5. viśeyam asmin eva indau ini dhyātā niśākare
asmin eva viśati antarātmabuddhisuKHOJJHITAḤ
5. dhyātā aham asmin eva ini indau niśākare viśeyam
antarātmabuddhisuKHOJJHITAḤ asmin eva viśati
5. I, having meditated on this very moon (indu), this night-maker, would enter it. (Conversely), one who is devoid of the happiness stemming from the intellect of the inner self (ātman) enters into this very (moon).
अहमिन्दुं प्रविष्टः स्यामिन्दुबिम्बसुखान्वितः ।
ध्यातेति तादृक्सुखभाग्भवतीति विनिश्चयः ॥ ६ ॥
ahaminduṃ praviṣṭaḥ syāmindubimbasukhānvitaḥ ,
dhyāteti tādṛksukhabhāgbhavatīti viniścayaḥ 6
6. aham indum praviṣṭaḥ syām indubimbasukhānvitaḥ
dhyāte iti tādṛk sukhabhāk bhavati iti viniścayaḥ
6. aham indum indubimbasukhānvitaḥ praviṣṭaḥ syām
dhyāte iti tādṛk sukhabhāk bhavati iti viniścayaḥ
6. I would enter the moon (indu) and be endowed with the happiness of the lunar orb. It is a firm conclusion that in such meditation (dhyāna), one becomes a partaker of such happiness.
यथायमनुसंधत्ते स्वभावं संविदव्यया ।
तं तथैवानुभवति भवेच्चेद्दृढनिश्चयः ॥ ७ ॥
yathāyamanusaṃdhatte svabhāvaṃ saṃvidavyayā ,
taṃ tathaivānubhavati bhavecceddṛḍhaniścayaḥ 7
7. yathā ayam anusandhatte svabhāvam saṃvit avyayā
tam tathā eva anubhavati bhavet cet dṛḍhaniścayaḥ
7. yathā ayam avyayā saṃvit svabhāvam anusandhatte
cet dṛḍhaniścayaḥ bhavet tam tathā eva anubhavati
7. Just as an individual contemplates the immutable consciousness (saṃvid) as their intrinsic nature (svabhāva), so too do they experience it, provided there is firm conviction.
यथेन्दुत्वं स्वसंकल्पात्सर्वध्यातुः पृथक्पृथक् ।
भात्येवमेव वनितालाभः काल्पनिकः स्वतः ॥ ८ ॥
yathendutvaṃ svasaṃkalpātsarvadhyātuḥ pṛthakpṛthak ,
bhātyevameva vanitālābhaḥ kālpanikaḥ svataḥ 8
8. yathā indutvam sva-saṅkalpāt sarva-dhyātuḥ pṛthak
pṛthak bhāti evam eva vanitā-lābhaḥ kālpanikaḥ svataḥ
8. yathā sarva-dhyātuḥ sva-saṅkalpāt indutvam pṛthak pṛthak bhāti,
evam eva vanitā-lābhaḥ svataḥ kālpanikaḥ (asti).
8. Just as the state of being the moon (indu), through one's own imagination (sva-saṅkalpa), appears differently to each and every meditator (dhyātṛ), so too is the acquisition of a woman naturally (svataḥ) merely imaginary.
या ध्याने ध्यातृलक्षाणां साध्वी भार्यात्वमागता ।
तत्कल्पनानुभवनं तेषां सत्त्वात्मनि स्थितम् ॥ ९ ॥
yā dhyāne dhyātṛlakṣāṇāṃ sādhvī bhāryātvamāgatā ,
tatkalpanānubhavanaṃ teṣāṃ sattvātmani sthitam 9
9. yā dhyāne dhyātṛ-lakṣāṇām sādhvī bhāryātvam āgatā
tat-kalpanānu-bhavanam teṣām sattva-ātmani sthitam
9. yā sādhvī dhyāne dhyātṛ-lakṣāṇām bhāryātvam āgatā,
teṣām tat-kalpanānubhavanam sattvātmani sthitam (asti).
9. Whatever chaste woman (sādhvī) in meditation (dhyāna) has manifested as the wife for millions of meditators (dhyātṛ), the experience of that imagination (kalpanā) resides within their own inner self (ātman).
गृहादनिर्गतो जीवः सप्तद्वीपपरः स्थितः ।
तस्यापि तत्काल्पनिकं राज्यं व्योम्नि स्वमन्दिरे ॥ १० ॥
gṛhādanirgato jīvaḥ saptadvīpaparaḥ sthitaḥ ,
tasyāpi tatkālpanikaṃ rājyaṃ vyomni svamandire 10
10. gṛhāt anirgataḥ jīvaḥ sapta-dvīpa-paraḥ sthitaḥ
tasya api tat kālpanikam rājyam vyomni sva-mandire
10. gṛhāt anirgataḥ jīvaḥ sapta-dvīpa-paraḥ sthitaḥ,
tasya api tat kālpanikam rājyam sva-mandire vyomni (sthāpyate).
10. A living being (jīva), though not having left his house (gṛha), considers himself to be roaming beyond the seven continents (sapta-dvīpa). For such a one, that imaginary (kālpanika) kingdom (rājya) exists within the space (vyoman) of his own dwelling (sva-mandira).
समस्तं कल्पनामात्रमिदमाद्यज्ञजन्मनः ।
शून्यमप्रतिघं शान्तं तेष्वपि स्यात्किमन्यथा ॥ ११ ॥
samastaṃ kalpanāmātramidamādyajñajanmanaḥ ,
śūnyamapratighaṃ śāntaṃ teṣvapi syātkimanyathā 11
11. samastam kalpanā-mātram idam ādi-yajña-janmanaḥ
śūnyam apratigham śāntam teṣu api syāt kim anyathā
11. ādyajñajanmanaḥ idam samastam kalpanā-mātram (asti).
(tat) śūnyam apratigham śāntam (asti).
teṣu api kim anyathā syāt?
11. All this (idam), right from the very genesis of the primordial creation (yajña) itself, is merely imagination (kalpanā). It is void (śūnya), unopposed (apratigha), and peaceful (śānta). How could it possibly be otherwise even in these (imagined worlds)?
दानौर्ध्वदेहिकतपोजपादीनां परत्र यत् ।
अमूर्तानां फलं मूर्तं तदिदं कथ्यते श्रृणु ॥ १२ ॥
dānaurdhvadehikatapojapādīnāṃ paratra yat ,
amūrtānāṃ phalaṃ mūrtaṃ tadidaṃ kathyate śrṛṇu 12
12. dānau-urdhvadehikapojapādīnām paratra yat
amūrtānām phalam mūrtam tat idam kathyate śṛṇu
12. śṛṇu idam kathyate tat mūrtam phalam yat
dāna-ūrdhva-dehika-tapas-japa-ādīnām amūrtānām paratra
12. Listen, this is being explained: The tangible result (phalam) obtained in the afterlife (paratra) from intangible (amūrtānām) actions such as charity (dāna), post-mortem rites (ūrdhva-dehika), penance (tapas), and chanting (japa) – that very manifest (mūrtam) outcome is what is being described here.
दानादिचिह्नितधियः परत्र स्वप्नवत्फलम् ।
पश्यन्त्यमूर्तामूर्ताभमजं चिन्मूर्तिकल्पनात् ॥ १३ ॥
dānādicihnitadhiyaḥ paratra svapnavatphalam ,
paśyantyamūrtāmūrtābhamajaṃ cinmūrtikalpanāt 13
13. dāna-ādi-cihnita-dhiyaḥ paratra svapna-vat phalam
paśyanti amūrta-amūrta-ābham ajam cit-mūrti-kalpanāt
13. dāna-ādi-cihnita-dhiyaḥ paratra phalam svapna-vat
amūrta-amūrta-ābham ajam cit-mūrti-kalpanāt paśyanti
13. Those whose minds (dhi) are marked by (cihnita) charity (dāna) and similar practices (ādi) perceive a result (phalam) in the afterlife (paratra) that is dream-like (svapna-vat), resembling the utterly formless (amūrta-amūrta-ābham), and unborn (ajam), arising from the mental conception of a conscious form (cit-mūrti-kalpanāt).
वेदनावेदनाकारा स्पन्दास्पन्दात्म वै पुनः ।
चिन्मात्रस्यास्य तद्भ्रान्तिशान्तौ शान्तात्म निर्मलम् ॥ १४ ॥
vedanāvedanākārā spandāspandātma vai punaḥ ,
cinmātrasyāsya tadbhrāntiśāntau śāntātma nirmalam 14
14. vedanā a-vedanā-ākārā spanda a-spanda-ātma vai punaḥ
cit-mātrasya asya tat-bhrānti-śāntau śānta-ātma nirmalam
14. vai punaḥ asya cit-mātrasya vedanā a-vedanā-ākārā spanda
a-spanda-ātma tat-bhrānti-śāntau śānta-ātma nirmalam
14. Indeed, this pure consciousness (cit-mātra) manifests as both sensation (vedanā) and the nature of non-sensation (avedanākārā), and further, as both vibration (spanda) and the nature of non-vibration (aspandātma). When that delusion (bhrānti) ceases, this (consciousness) truly becomes the tranquil (śānta) Self (ātman), utterly pure (nirmalam).
चिन्मात्राभमितो दानादमुत्रात्तमवाप्नुयात् ।
संकल्पात्मेति कवयः कथं तन्नोपलभ्यते ॥ १५ ॥
cinmātrābhamito dānādamutrāttamavāpnuyāt ,
saṃkalpātmeti kavayaḥ kathaṃ tannopalabhyate 15
15. cit-mātra-ābham itaḥ dānāt amutrāt uttamam avāpnuyāt
saṃkalpa-ātma iti kavayaḥ katham tat na upalabhyate
15. itaḥ dānāt amutrāt uttamam cit-mātra-ābham avāpnuyāt.
kavayaḥ saṃkalpa-ātma iti tat katham na upalabhyate
15. From this (itaḥ), through charity (dāna), one may attain (avāpnuyāt) the supreme (uttama) state in the other world (amutrāt), which resembles pure consciousness (cit-mātra-ābham). Why is it that this (tat) very state, which the sages (kavayaḥ) say is of the nature of (ātman) resolve (saṃkalpa), is not perceived (na upalabhyate)?
कल्पनात्मनि संसारे संकल्पोऽकृत्रिमं फलम् ।
चिन्मात्रमभितोऽदानाद्दानाद्वाऽस्तु यथोदितः ॥ १६ ॥
kalpanātmani saṃsāre saṃkalpo'kṛtrimaṃ phalam ,
cinmātramabhito'dānāddānādvā'stu yathoditaḥ 16
16. kalpanātmani saṃsāre saṃkalpaḥ akṛtrimam phalam
cinmātram abhitaḥ adānāt dānāt vā astu yathoditaḥ
16. kalpanātmani saṃsāre saṃkalpaḥ akṛtrimam phalam astu.
cinmātram abhitaḥ adānāt dānāt vā yathoditaḥ.
16. In this phenomenal existence (saṃsāra), which is intrinsically conceptual, intention (saṃkalpa) is the natural outcome. Let pure consciousness (cinmātra) envelop everything, whether through non-bestowal or bestowal, just as it is manifested.
एतत्ते कथितं सर्वं यथापृष्टं महीपते ।
जगदप्रतिघं सर्वमिदं चिन्मात्रकल्पनम् ॥ १७ ॥
etatte kathitaṃ sarvaṃ yathāpṛṣṭaṃ mahīpate ,
jagadapratighaṃ sarvamidaṃ cinmātrakalpanam 17
17. etat te kathitam sarvam yathāpṛṣṭam mahīpate
jagat apratigham sarvam idam cinmātrakalpanam
17. mahīpate,
etat sarvam te yathāpṛṣṭam kathitam.
idam sarvam jagat apratigham cinmātrakalpanam.
17. O King (mahīpate), all this has been recounted to you, just as you inquired. This entire world (jagat) is unimpeded and is merely a conceptualization of pure consciousness (cinmātra).
राजोवाच ।
सर्गादौ भगवन्देहमिदं चिन्मात्रकल्पनम् ।
कथं भाति कथं कुड्यं विना दीपः प्रकाशते ॥ १८ ॥
rājovāca ,
sargādau bhagavandehamidaṃ cinmātrakalpanam ,
kathaṃ bhāti kathaṃ kuḍyaṃ vinā dīpaḥ prakāśate 18
18. rājā uvāca sargādau bhagavan deham idam cinmātrakalpanam
katham bhāti katham kuḍyam vinā dīpaḥ prakāśate
18. rājā uvāca.
bhagavan,
sargādau idam cinmātrakalpanam deham katham bhāti? kuḍyam vinā dīpaḥ katham prakāśate?
18. The King said: 'O Venerable One (Bhagavan), how does this body (deha), which is merely a conceptualization of pure consciousness (cinmātra), appear at the beginning of creation (sarga)? How can a lamp (dīpa) illuminate without a wall (kuḍya) to reflect its light?'
श्रीवसिष्ठ उवाच ।
त्वयार्थो देहशब्दस्य यो बुद्धः स महामते ।
तत्त्वज्ञं प्रति नास्त्येव शिलानृत्तमिवाम्बरे ॥ १९ ॥
śrīvasiṣṭha uvāca ,
tvayārtho dehaśabdasya yo buddhaḥ sa mahāmate ,
tattvajñaṃ prati nāstyeva śilānṛttamivāmbare 19
19. śrīvasiṣṭhaḥ uvāca tvayā arthaḥ dehaśabdasya yaḥ buddhaḥ sa
mahāmate tattvajñam prati na asti eva śilānṛttam iva ambare
19. śrīvasiṣṭhaḥ uvāca.
mahāmate,
tvayā dehaśabdasya yaḥ arthaḥ buddhaḥ,
sa tattvajñam prati ambare śilānṛttam iva na asti eva.
19. Shri Vasiṣṭha said: 'O greatly wise one (mahāmate), the meaning you have conceived for the word "body" (deha) simply does not exist for one who knows the ultimate reality (tattvajña), just as the dancing of a stone does not exist in the sky.'
य एव ब्रह्मशब्दार्थो देहशब्दार्थ एव सः ।
नार्थयोरनयोर्भेदो विद्यतेऽम्ब्वम्भसोरिव ॥ २० ॥
ya eva brahmaśabdārtho dehaśabdārtha eva saḥ ,
nārthayoranayorbhedo vidyate'mbvambhasoriva 20
20. The meaning of the word body, is the same as that of Brahma (who is all in all); and there is no difference in the meaning of the two, as there is none between the words fluid and liquid.
यदेव ब्रह्मदेहोऽसौ स्वप्नाभः स्वप्न एष तु ।
त्वद्वोधायोच्यते युक्तिर्न तु तत्स्वप्न एव तु ॥ २१ ॥
yadeva brahmadeho'sau svapnābhaḥ svapna eṣa tu ,
tvadvodhāyocyate yuktirna tu tatsvapna eva tu 21
21. The body is a visionary appearance, and the great body of Brahma, is likened unto the figure of a phantom in vision, which represents the forms of all things as in dream in the stupendous fabric of the universe. [Brahma is more likely the phantasmagoria that shows all forms in it. Gloss].
स्वप्नस्तवानुभूतार्थस्तेनातस्त्वं प्रबोध्यसे ।
न तु सर्गे चिदाभाते सादृश्यं स्वप्नभस्मना ॥ २२ ॥
svapnastavānubhūtārthastenātastvaṃ prabodhyase ,
na tu sarge cidābhāte sādṛśyaṃ svapnabhasmanā 22
22. But the difference between thy dream or vision and spectrum of Brahma, consist in the former representing the figures of thy previous thoughts alone, which disperse and vanish upon thy waking; but the universe which is exhibited in spectrum of Brahma, is not so evanescent as that of other.
कस्तत्र नाम देहोऽयं कस्यैते स्वप्नधीः क्व वा ।
स्वप्नेन ज्ञावबुद्धेन भ्रमेणाज्ञोऽवबोध्यते ॥ २३ ॥
kastatra nāma deho'yaṃ kasyaite svapnadhīḥ kva vā ,
svapnena jñāvabuddhena bhrameṇājño'vabodhyate 23
23. What is thing then we call the body, and how does it appear into us in the shape of something in our dream; and why doth anything appearing as a reality in dream, appear as nothing and vanish as an error upon our waking.
तत्र जाग्रन्न च स्वप्नो न सुषुप्तं न चेतरत् ।
किमपीत्थमिदं भानं खमात्रं मौनमोमलम् ॥ २४ ॥
tatra jāgranna ca svapno na suṣuptaṃ na cetarat ,
kimapītthamidaṃ bhānaṃ khamātraṃ maunamomalam 24
24. There is no waking, sleeping or dreaming, nor any other condition of being, in the Turiya or transcendent state of Brahma [as in those of the divine hypostases of Brahma, Virat and others]. It is something as the pure and primeval light and as the transparent air, all quiet and still, [as the infinite eternity].
अभातमेव भातीव यदद्येत्थमिदं तु तत् ।
प्राग्विभातं तथात्यच्छं जाग्रत्स्वप्नादि नो यथा ॥ २५ ॥
abhātameva bhātīva yadadyetthamidaṃ tu tat ,
prāgvibhātaṃ tathātyacchaṃ jāgratsvapnādi no yathā 25
25. It is the same as the unknown and inscrutable light, which shows and glows before us to this day; It is the same primeval and primordial light, that showed first the sight of the world to view, as if it were a dream in the gloom of night.
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
तन्मयं सर्वमेवेदं द्वैतमद्वैतमेव च ॥ २६ ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
tanmayaṃ sarvamevedaṃ dvaitamadvaitameva ca 26
26. As in passing from one district to another, the body though proceeding onward, is ever in the midst of its circuit, and yet never fixed at any spot; so are all things in their endless rotation in this world, whether singly or collectively.
अन्यत्र चिन्मयं स्वप्नं द्वैताद्वैतं शुभाशुभम् ।
निरावरणचिन्मात्रनभसैवोपमीयते ॥ २७ ॥
anyatra cinmayaṃ svapnaṃ dvaitādvaitaṃ śubhāśubham ,
nirāvaraṇacinmātranabhasaivopamīyate 27
27. The sight of the world, like that of a dream, presents a favourable aspect to some minds, but it presents a clear and serene prospect to men of unclouded intellects.
शून्यमर्थोपलम्भश्च भानं चाभानमेव च ।
द्वैतमैक्यमसत्सच्च सर्वं चिद्गगनं परम् ॥ २८ ॥
śūnyamarthopalambhaśca bhānaṃ cābhānameva ca ,
dvaitamaikyamasatsacca sarvaṃ cidgaganaṃ param 28
28. The vacuum as well as the plenum of objects, and the reflection as likewise the eclipse or adumbration of things; the existence and inexistence of the world and matter, and the unity and duality of the divine entity, are all but the extraneous phases or aspects of the same vacuous intellect.
पूर्णात्पूर्णं प्रसरति पूर्णमेव स्थितं जगत् ।
न च भातं न चाभातं शिलाबद्धोदरोपमम् ॥ २९ ॥
pūrṇātpūrṇaṃ prasarati pūrṇameva sthitaṃ jagat ,
na ca bhātaṃ na cābhātaṃ śilābaddhodaropamam 29
29. The world is entirely or completely evolution from the fulness of the deity; and stands as a complete counterpart of the original; it is neither a shining or unshining body by itself, but is as bright as the contents of a crystal within its bowels.
यतो जगच्चिदुन्मेषो व्योमात्माप्रतिघं ततः ।
चिन्मात्रं यत्र यत्रास्ति तत्र तत्रोचितं जगत् ॥ ३० ॥
yato jagaccidunmeṣo vyomātmāpratighaṃ tataḥ ,
cinmātraṃ yatra yatrāsti tatra tatrocitaṃ jagat 30
30. Wherever there is the evolution of the world in the intellect, there is the presence of the subtile soul also at that place, and whenever there is a jot of thought anywhere, it is attended with the thought of the world also.
चिद्व्योम चास्ति सर्वत्र सर्वं चैतज्जगन्मयम् ।
सर्वं ब्रह्ममयं शान्तं जगदित्यपि शब्दितम् ॥ ३१ ॥
cidvyoma cāsti sarvatra sarvaṃ caitajjaganmayam ,
sarvaṃ brahmamayaṃ śāntaṃ jagadityapi śabditam 31
31. The vacuum of intellect is present everywhere (pervading and comprehending the whole). And this omnipresence of is the divine presence (which engrosses and envelopes this all) which is termed the world. [The word world-jagat passing [in our right], is spiritually santa or quiet].
यथास्थितमिदं विश्वं तथासंस्थमनामयम् ।
ब्रह्मैव निरवद्यात्म चित्संकल्पपुराकृति ॥ ३२ ॥
yathāsthitamidaṃ viśvaṃ tathāsaṃsthamanāmayam ,
brahmaiva niravadyātma citsaṃkalpapurākṛti 32
32. The divine soul is as quiet and unchangeable, as this universe is stable and stationary; and it is the fluctuation of the supreme mind, which causes these variations in the face of the city of the divine will [or the world].
असंभवादन्ययुक्तेर्युक्तिरेषैव शोभना ।
अयुक्त्यनुभवं तूक्तं नार्थिनामिह शोभते ॥ ३३ ॥
asaṃbhavādanyayukteryuktireṣaiva śobhanā ,
ayuktyanubhavaṃ tūktaṃ nārthināmiha śobhate 33
33. The impossibility of any other inference [of the world's duality or its being aught otherwise than the divine entity]; proves it necessarily to be of the very same essence. Any unreasonable hypothesis of sophists is inconsistent with this subject [of the absolute unity].
लोके शास्त्रेऽथ वेदादौ यत्सिद्धं सिद्धमेव तत् ।
सदस्त्वसद्वात्मनि तद्धातुं शक्यं न वा क्वचित् ॥ ३४ ॥
loke śāstre'tha vedādau yatsiddhaṃ siddhameva tat ,
sadastvasadvātmani taddhātuṃ śakyaṃ na vā kvacit 34
34. The joint assent of the common belief of mankind, the testimony of the sastras, and the dicta of the Vedas, are established and incontrovertible truths. Hence nobody can have any doubt in regard to the real entity of the Divine spirit.
तदेवेत्थं परिज्ञातं ब्रह्मतामुपगच्छति ।
यदा तेन समं विश्वं स्थितमेव विलीयते ॥ ३५ ॥
tadevetthaṃ parijñātaṃ brahmatāmupagacchati ,
yadā tena samaṃ viśvaṃ sthitameva vilīyate 35
35. This being confessed it becomes evident, that the world is the deity itself; and when the world appears as one with the deity, it is seen in our clairvoyance to be extinct in the Divine essence.
न्यायेनैतदिहोक्तेन लोकवेदादि सिध्यति ।
सर्वं स जीवन्मुक्तत्वमेष एवोचितस्ततः ॥ ३६ ॥
nyāyenaitadihoktena lokavedādi sidhyati ,
sarvaṃ sa jīvanmuktatvameṣa evocitastataḥ 36
36. From this analogy of the ultimate evanescent sight of the world, it will be evident to the living soul, that the sight of the phenomenal is wholly lost before it in the noumenal. This is the doctrine of cosmotheism, wherein whole nature is seen in nature's God.
परिज्ञातं चिदाकाशमपरिज्ञातपादपे ।
सोऽहं त्रिजगदित्येव बन्धमोक्षविनिर्णयः ॥ ३७ ॥
parijñātaṃ cidākāśamaparijñātapādape ,
so'haṃ trijagadityeva bandhamokṣavinirṇayaḥ 37
37. He who is acquainted with the sphere of his intellect, is not unacquainted with the fact of the dependency of the arbour of the world to it, he sees the three worlds in himself, in either of his two states of bondage and liberation.
यथास्थितमिदं दृश्यं परिज्ञानाद्विलीयते ।
तज्ज्ञस्यास्तंगतस्यैव शिलामौनं तु शिष्यते ॥ ३८ ॥
yathāsthitamidaṃ dṛśyaṃ parijñānādvilīyate ,
tajjñasyāstaṃgatasyaiva śilāmaunaṃ tu śiṣyate 38
38. The visible world though so manifest to view, is entirely lost to sight upon its right knowledge; and the knower thereof in its light, becomes like the setting sun, wholly invisible to public sight, and remains as mute as a clod of silent stone.
लोके शास्त्रे च वेदे च यत्सिद्धं सिद्धमेव तत् ।
संवेद्यते तदेवातस्तदेवं फलति स्फुटम् ॥ ३९ ॥
loke śāstre ca vede ca yatsiddhaṃ siddhameva tat ,
saṃvedyate tadevātastadevaṃ phalati sphuṭam 39
39. The way that is established by the Vedas, and received by the general assent of wisemen; is to be acknowledged, as the right path leading to sure success.
सकलार्थनिरासेन यद्यत्संवेद्यते चिरम् ।
तदेव प्राप्यतेऽवश्यं सर्वत्रैवान्यभावितम् ॥ ४० ॥
sakalārthanirāsena yadyatsaṃvedyate ciram ,
tadeva prāpyate'vaśyaṃ sarvatraivānyabhāvitam 40
40. He who adheres steadily to his own purpose, by utter disregard of all other objects in his view; is said to be firmly fixed to his point, and is sure to reap his success at the end.
यथानुभूतं यत्तत्तत्तथा नामानुभूयते ।
तत्सत्यमस्त्वसत्यं वा यावल्लाभं तथा नु तत् ॥ ४१ ॥
yathānubhūtaṃ yattattattathā nāmānubhūyate ,
tatsatyamastvasatyaṃ vā yāvallābhaṃ tathā nu tat 41
41. Everything appears to one in the some light, as he is accustomed to view and take it for; and whether this object of his faith is a true or false one, it appears just the same to any body as he is wont to believe it.
इत्थं महाप्रश्नविचारणं ते मयेदमुक्तं मतिमन्महात्मन् ।
अनेन गच्छाशु पथा निराधिर्निरामयो निर्व्यसनो भवोच्चैः ॥ ४२ ॥
itthaṃ mahāpraśnavicāraṇaṃ te mayedamuktaṃ matimanmahātman ,
anena gacchāśu pathā nirādhirnirāmayo nirvyasano bhavoccaiḥ 42
42. This is the conclusion of your question, as I have determined and delivered to you; now be quick and walk your way with perfect ease of your mind, health of your body and agility of your limbs.

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 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 (current chapter) Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216