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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-22

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श्रीवसिष्ठ उवाच ।
ज्ञानेन ज्ञेयनिष्ठत्वाद्योऽचित्तं चित्तमेव च ।
न बुध्यते कर्मफलं स ज्ञानीत्यभिधीयते ॥ १ ॥
śrīvasiṣṭha uvāca ,
jñānena jñeyaniṣṭhatvādyo'cittaṃ cittameva ca ,
na budhyate karmaphalaṃ sa jñānītyabhidhīyate 1
1. śrīvasiṣṭha uvāca jñānena jñeyaniṣṭhatvāt yaḥ acittam cittam
eva ca na budhyate karmaphalam saḥ jñānī iti abhidhīyate
1. śrīvasiṣṭha uvāca yaḥ jñānena jñeyaniṣṭhatvāt acittam cittam
eva ca karmaphalam na budhyate saḥ jñānī iti abhidhīyate
1. Shri Vasistha said: He who, by virtue of true knowledge (jñāna) and unwavering devotion to the ultimate knowable reality (jñeya), no longer distinguishes between the mind (citta) and the non-mind, and is not affected by the results of action (karma-phala), such a one is truly called a knower (jñānī).
ज्ञात्वा सम्यगनुज्ञानं दृश्यते येन कर्मसु ।
निर्वासनात्मकं ज्ञस्य स ज्ञानीत्यभिधीयते ॥ २ ॥
jñātvā samyaganujñānaṃ dṛśyate yena karmasu ,
nirvāsanātmakaṃ jñasya sa jñānītyabhidhīyate 2
2. jñātvā samyak anujñānam dṛśyate yena karmasu
nirvāsanātmakam jñasya saḥ jñānī iti abhidhīyate
2. yaḥ jñātvā samyak anujñānam,
yena karmasu jñasya nirvāsanātmakam dṛśyate,
saḥ jñānī iti abhidhīyate
2. He who, having properly understood, perceives an insight (anujñāna) in actions (karma) - an insight that, for a true knower (jña), is inherently free from latent impressions (vāsanā) leading to final liberation (nirvāṇa) - is designated as a wise person (jñānī).
अन्तःशीतलतेहासु प्राज्ञैर्यस्यावलोक्यते ।
अकृत्रिमैकशान्तस्य स ज्ञानीत्यभिधीयते ॥ ३ ॥
antaḥśītalatehāsu prājñairyasyāvalokyate ,
akṛtrimaikaśāntasya sa jñānītyabhidhīyate 3
3. antaḥśītalatehāsu prājñaiḥ yasya avalokyate
akṛtrimaikaśāntasya saḥ jñānī iti abhidhīyate
3. yasya prājñaiḥ antaḥśītalatehāsu avalokyate,
akṛtrimaikaśāntasya,
saḥ jñānī iti abhidhīyate
3. He is called a knower (jñānī) in whom the wise (prājñaiḥ) observe an inner serenity (antaḥśītalatā) even in activities (īhāsu), and whose singular peace (ekaśānta) is natural and unfeigned (akṛtrima).
अपुनर्जन्मने यः स्याद्बोधः स ज्ञानशब्दभाक् ।
वसनाशनदा शेषा व्यवस्था शिल्पजीविका ॥ ४ ॥
apunarjanmane yaḥ syādbodhaḥ sa jñānaśabdabhāk ,
vasanāśanadā śeṣā vyavasthā śilpajīvikā 4
4. apunarjanmane yaḥ syāt bodhaḥ saḥ jñānaśabdabhāk
vasanāśanadā śeṣā vyavasthā śilpajīvikā
4. yaḥ bodhaḥ apunarjanmane syāt,
saḥ jñānaśabdabhāk.
vasanāśanadā śilpajīvikā śeṣā vyavasthā.
4. That understanding (bodha) which leads to freedom from rebirth (apunarjanman) is truly deserving of the term 'knowledge' (jñāna). All remaining activities, such as providing clothing and food (vasanāśanadā) or earning a living through a craft (śilpa), are merely mundane arrangements (vyavasthā).
प्रवाहपतिते कार्ये कामसंकल्पवर्जितः ।
तिष्ठत्याकाशहृदयो यः स पण्डित उच्यते ॥ ५ ॥
pravāhapatite kārye kāmasaṃkalpavarjitaḥ ,
tiṣṭhatyākāśahṛdayo yaḥ sa paṇḍita ucyate 5
5. pravāhapatite kārye kāmasaṅkalpavarjitaḥ
tiṣṭhati ākāśahṛdayaḥ yaḥ saḥ paṇḍitaḥ ucyate
5. yaḥ kāmasaṅkalpavarjitaḥ ākāśahṛdayaḥ pravāhapatite kārye tiṣṭhati,
saḥ paṇḍitaḥ ucyate
5. He who remains with a boundless heart (ākāśahṛdayaḥ), free from desire (kāma) and intention (saṅkalpa), even when engaged in an action (karma) that has arisen spontaneously or naturally (pravāhapatite), is called a wise person (paṇḍita).
अकारणं प्रवर्तन्त इव भावा अकारणात् ।
अविद्यमाना अप्येतेऽविद्यमाना इव स्थिताः ॥ ६ ॥
akāraṇaṃ pravartanta iva bhāvā akāraṇāt ,
avidyamānā apyete'vidyamānā iva sthitāḥ 6
6. akāraṇam pravartante iva bhāvāḥ akāraṇāt
avidyāmānāḥ api ete avidyāmānāḥ iva sthitāḥ
6. ete avidyāmānāḥ api bhāvāḥ akāraṇam akāraṇāt
iva pravartante avidyāmānāḥ iva sthitāḥ
6. Entities seem to manifest without any cause, originating from nothing. Even though these entities are fundamentally non-existent, they persist as if they were non-existent.
आविर्भावतिरोभावैर्भावाभावभवाभवैः ।
पश्चात्कारणतां यान्ति मिथः कारणकर्मभिः ॥ ७ ॥
āvirbhāvatirobhāvairbhāvābhāvabhavābhavaiḥ ,
paścātkāraṇatāṃ yānti mithaḥ kāraṇakarmabhiḥ 7
7. āvirbhāvatirobhāvaiḥ bhāvābhāvabhavābhavaiḥ
paścātkāraṇatām yānti mithaḥ kāraṇakarmabhiḥ
7. āvirbhāvatirobhāvaiḥ bhāvābhāvabhavābhavaiḥ
kāraṇakarmabhiḥ mithaḥ paścātkāraṇatām yānti
7. Through manifestations and disappearances, and through their existence, non-existence, creation, and annihilation, these (entities) mutually attain the state of being a subsequent cause by means of their causative actions.
असतः शशश्रृङ्गादेर्मृगतृष्णाम्भसो यथा ।
आलोकनादलभ्यस्य कीदृक् स्यात्किल कारणम् ॥ ८ ॥
asataḥ śaśaśrṛṅgādermṛgatṛṣṇāmbhaso yathā ,
ālokanādalabhyasya kīdṛk syātkila kāraṇam 8
8. asataḥ śaśaśṛṅgādeḥ mṛgatṛṣṇāmbhasaḥ yathā
ālokanāt alabhyasya kīdṛk syāt kila kāraṇam
8. yathā asataḥ śaśaśṛṅgādeḥ mṛgatṛṣṇāmbhasaḥ,
ālokanāt alabhyasya kāraṇam kila kīdṛk syāt?
8. Just as for a non-existent thing, such as a hare's horn or the water of a mirage, what kind of cause could there possibly be for that which is unobtainable through perception?
असतः शशश्रृङ्गादेः कारणं मार्गयन्ति ये ।
वन्ध्यापुत्रस्य पौत्रस्य स्कन्धमासादयन्ति ते ॥ ९ ॥
asataḥ śaśaśrṛṅgādeḥ kāraṇaṃ mārgayanti ye ,
vandhyāputrasya pautrasya skandhamāsādayanti te 9
9. asataḥ śaśaśṛṅgādeḥ kāraṇam mārgayanti ye
vandhyāputrasya pautrasya skandham āsādayanti te
9. ye asataḥ śaśaśṛṅgādeḥ kāraṇam mārgayanti,
te vandhyāputrasya pautrasya skandham āsādayanti
9. Those who search for a cause for the non-existent, like a hare's horn and so forth, are as futile as those who would try to climb onto the shoulder of a barren woman's son's grandson.
असत्यप्रतिभासानामेतदेवाशु कारणम् ।
यदनालोकनं नाम समालोकक्षणक्षयम् ॥ १० ॥
asatyapratibhāsānāmetadevāśu kāraṇam ,
yadanālokanaṃ nāma samālokakṣaṇakṣayam 10
10. asatyapratibhāsānām etat eva āśu kāraṇam
yat anālokanaṃ nāma samālokakṣaṇakṣayam
10. asatyapratibhāsānām āśu kāraṇam etat eva
yat nāma anālokanaṃ samālokakṣaṇakṣayam
10. The immediate cause of unreal appearances is precisely this non-observation, which is called the annihilation of the moment of direct insight.
परमात्मायते जीवो बुध्यमानस्त्वचेतनम् ।
चेतनं बुध्यमानस्तु जीव एवावतिष्ठते ॥ ११ ॥
paramātmāyate jīvo budhyamānastvacetanam ,
cetanaṃ budhyamānastu jīva evāvatiṣṭhate 11
11. paramātmāyate jīvaḥ budhyamānaḥ tu acetanam
cetanam budhyamānaḥ tu jīvaḥ eva avatiṣṭhate
11. jīvaḥ acetanam budhyamānaḥ tu paramātmāyate
cetanam budhyamānaḥ tu jīvaḥ eva avatiṣṭhate
11. The individual soul (jīva) becomes like the Supreme Self (paramātman) when it perceives the insentient; but when it perceives the sentient, it remains simply an individual soul (jīva).
परमात्मैव जीवोऽयं बुध्यमानस्त्वचेतनम् ।
आम्र एव रसापत्तेः प्रयाति सहकारताम् ॥ १२ ॥
paramātmaiva jīvo'yaṃ budhyamānastvacetanam ,
āmra eva rasāpatteḥ prayāti sahakāratām 12
12. paramātmā eva jīvaḥ ayam budhyamānaḥ tu acetanam
āmraḥ eva rasāpatteḥ prayāti sahakāratām
12. ayam jīvaḥ acetanam budhyamānaḥ tu paramātmā
eva āmraḥ eva rasāpatteḥ sahakāratām prayāti
12. When this individual soul (jīva) perceives the insentient, it is indeed the Supreme Self (paramātman), just as an unripe mango, by achieving its full juiciness (rasāpatti), becomes a ripe mango (sahakāra).
चेतनं बुध्यमानस्तु जीव एवावतिष्ठते ।
जीवो जीवितजीर्णेषु जातिजन्मसु जर्जरः ॥ १३ ॥
cetanaṃ budhyamānastu jīva evāvatiṣṭhate ,
jīvo jīvitajīrṇeṣu jātijanmasu jarjaraḥ 13
13. cetanam budhyamānaḥ tu jīvaḥ eva avatiṣṭhate
jīvaḥ jīvitajīrṇeṣu jātijanmasu jarjaraḥ
13. cetanam budhyamānaḥ tu jīvaḥ eva avatiṣṭhate
jīvaḥ jīvitajīrṇeṣu jātijanmasu jarjaraḥ
13. But when perceiving the sentient, the individual soul (jīva) remains merely an individual soul (jīva). This individual soul (jīva) is exhausted by worn-out existences and repeated births (jāti-janma) within saṃsāra.
ये परां दृष्टिमायाता विधि तेषामपामिव ।
अरूपालोकमननं स्पन्दमस्पन्दनं सदा ॥ १४ ॥
ye parāṃ dṛṣṭimāyātā vidhi teṣāmapāmiva ,
arūpālokamananaṃ spandamaspandanaṃ sadā 14
14. ye parām dṛṣṭim āyātāḥ viddhi teṣām apām
iva arūpālokamananam spandam aspandanam sadā
14. ye parām dṛṣṭim āyātāḥ,
teṣām apām iva arūpālokamananam spandam aspandanam sadā viddhi.
14. Know that for those who have attained the supreme vision (dṛṣṭi), just like for water, there is always a contemplation of the formless perception (arūpāloka-manana), where what appears as movement (spanda) is actually stillness (aspandana).
ये परां दृष्टिमायाता दृश्यश्रीपारदर्शिनः ।
न विद्यमानमप्यस्ति तेषां वेदनमाततम् ॥ १५ ॥
ye parāṃ dṛṣṭimāyātā dṛśyaśrīpāradarśinaḥ ,
na vidyamānamapyasti teṣāṃ vedanamātatam 15
15. ye parām dṛṣṭim āyātāḥ dṛśyaśrīpāradarśinaḥ
na vidyamānam api asti teṣām vedanam ātatam
15. ye parām dṛṣṭim āyātāḥ,
dṛśyaśrīpāradarśinaḥ (santi),
teṣām vidyamānam api ātatam vedanam na asti.
15. For those who have attained the supreme vision (dṛṣṭi) and perceive the ultimate truth beyond the splendor of the visible (dṛśya) world, even that which conventionally exists is not present for them as pervasive understanding (vedana).
ये परां दृष्टिमायाता विद्धि तेषामपामिव ।
स्पन्दमस्पन्दनं सर्वमवेदनवशादिह ॥ १६ ॥
ye parāṃ dṛṣṭimāyātā viddhi teṣāmapāmiva ,
spandamaspandanaṃ sarvamavedanavaśādiha 16
16. ye parām dṛṣṭim āyātāḥ viddhi teṣām apām iva
spandam aspandanam sarvam avedanavaśāt iha
16. ye parām dṛṣṭim āyātāḥ,
teṣām apām iva iha avedanavaśāt sarvam spandam aspandanam viddhi.
16. Know that for those who have attained the supreme vision (dṛṣṭi), just like for water, everything here – both movement (spanda) and stillness (aspandana) – exists due to the absence of ordinary perception (avedana).
अरूपालोकमननवेष्टिता मुक्तदामवत् ।
बुधाः कर्मसु चेष्टन्ते वृक्षपत्रेष्विवानिलः ॥ १७ ॥
arūpālokamananaveṣṭitā muktadāmavat ,
budhāḥ karmasu ceṣṭante vṛkṣapatreṣvivānilaḥ 17
17. arūpālokamananaveṣṭitāḥ muktadāmavat budhāḥ
karmasu ceṣṭante vṛkṣapatreṣu iva anilaḥ
17. arūpālokamananaveṣṭitāḥ budhāḥ muktadāmavat vṛkṣapatreṣu anilaḥ iva karmasu ceṣṭante.
17. Enveloped in the contemplation of formless perception (arūpāloka-manana), the wise (budhāḥ) act in their various activities (karma) like a garland that has been loosened, or like the wind moving among tree leaves.
ये परां दृष्टिमायाताः संसृतेः पारदर्शिनः ।
न ते कर्म प्रशंसन्ति कूपं नद्यां वसन्निव ॥ १८ ॥
ye parāṃ dṛṣṭimāyātāḥ saṃsṛteḥ pāradarśinaḥ ,
na te karma praśaṃsanti kūpaṃ nadyāṃ vasanniva 18
18. ye parām dṛṣṭim āyātāḥ saṃsṛteḥ pāradarśinaḥ
na te karma praśaṃsanti kūpam nadyām vasan iva
18. ye parām dṛṣṭim āyātāḥ saṃsṛteḥ pāradarśinaḥ
te karma na praśaṃsanti nadyām vasan kūpam iva
18. Those who have attained the supreme vision and perceive beyond the cycle of rebirth (saṃsāra) do not praise action (karma), just as one living by a river does not praise a well.
ये बद्धवासना मूढाः कर्म शंसन्ति तेऽनघ ।
श्रुतिस्मृत्युचितं तेन विनाबोधं प्रयान्ति ते ॥ १९ ॥
ye baddhavāsanā mūḍhāḥ karma śaṃsanti te'nagha ,
śrutismṛtyucitaṃ tena vinābodhaṃ prayānti te 19
19. ye baddhavāsanāḥ mūḍhāḥ karma śaṃsanti te anagha
śrutismṛtyucitam tena vinā bodham prayānti te
19. anagha ye baddhavāsanāḥ mūḍhāḥ te karma śaṃsanti
tena vinā bodham te śrutismṛtyucitam prayānti
19. O sinless one, those deluded individuals who are bound by desires praise action (karma). Without the true understanding (bodha) of that higher truth, they simply follow what is prescribed by the sacred texts (śruti and smṛti).
इन्द्रियाणि पतन्त्यर्थं भ्रष्टं गृध्र इवामिषम् ।
तानि संयम्य मनसा युक्त आसीत तत्परः ॥ २० ॥
indriyāṇi patantyarthaṃ bhraṣṭaṃ gṛdhra ivāmiṣam ,
tāni saṃyamya manasā yukta āsīta tatparaḥ 20
20. indriyāṇi patanti artham bhraṣṭam gṛdhraḥ iva
āmiṣam tāni saṃyamya manasā yuktaḥ āsīta tatparaḥ
20. indriyāṇi bhraṣṭam āmiṣam gṛdhraḥ iva artham
patanti manasā tāni saṃyamya yuktaḥ tatparaḥ āsīta
20. The senses fall upon their objects just as a vulture swoops down on fallen meat. Therefore, having restrained them with the mind, one should remain steadfast, solely devoted to the Supreme.
नासन्निवेशं हेमास्ति नासर्गं ब्रह्म विद्यते ।
किंतु सर्गादिशब्दार्थमुक्तं युक्तमतेः शिवम् ॥ २१ ॥
nāsanniveśaṃ hemāsti nāsargaṃ brahma vidyate ,
kiṃtu sargādiśabdārthamuktaṃ yuktamateḥ śivam 21
21. na asanniveśam hema asti na asargam brahma vidyate
kimtu sargādiśabdārtham uktam yuktamateḥ śivam
21. hema asanniveśam na asti brahma asargam na vidyate
kimtu sargādiśabdārtham uktam yuktamateḥ śivam
21. Gold does not exist without a specific location or form, nor does Brahman exist without creation. However, that which is described as the essence implied by words like "creation" and similar terms is indeed auspicious for a disciplined mind (yuktamati).
एकान्धकारे संपन्ने व्यवहारो युगक्षये ।
निर्विभागो निराभासो यथा ब्रह्मघने तथा ॥ २२ ॥
ekāndhakāre saṃpanne vyavahāro yugakṣaye ,
nirvibhāgo nirābhāso yathā brahmaghane tathā 22
22. ekāndhakāre saṃpanne vyavahāraḥ yugakṣaye
nirvibhāgaḥ nirābhāsaḥ yathā brahmaghane tathā
22. yathā ekāndhakāre saṃpanne yugakṣaye vyavahāraḥ nirvibhāgaḥ nirābhāsaḥ (bhavati),
tathā brahmaghane (api bhavti)
22. Just as at the end of an eon, when complete darkness (ekāndhakāra) prevails, all empirical activity is without distinction and without manifest appearance, so too is it in the dense mass of Brahman (brahman).
अभ्रोदरे भ्रमाङ्गानां स्पन्दास्पन्दमयी यथा ।
स्वसंविदात्मिका सत्ता भूतानामीश्वरी तथा ॥ २३ ॥
abhrodare bhramāṅgānāṃ spandāspandamayī yathā ,
svasaṃvidātmikā sattā bhūtānāmīśvarī tathā 23
23. abhrodare bhramāṅgānām spandāspandamayī yathā
svasaṃvidātmikā sattā bhūtānām īśvarī tathā
23. yathā abhrodare bhramāṅgānām spandāspandamayī (bhavati),
tathā bhūtānām īśvarī svasaṃvidātmikā sattā (bhavati)
23. Just as in the interior of a cloud, the illusory parts appear to consist of both motion and non-motion, so too is the self-aware (svasaṃvid) existence (sattā) the sovereign (īśvarī) reality of all beings (bhūta).
जलस्यान्तर्जलांशानां द्वैताद्वैतमयो यथा ।
स्वसंविदात्मा सुस्पन्दस्तथा ब्रह्मणि भूतदृक् ॥ २४ ॥
jalasyāntarjalāṃśānāṃ dvaitādvaitamayo yathā ,
svasaṃvidātmā suspandastathā brahmaṇi bhūtadṛk 24
24. jalasya antarjalāṃśānām dvaitādvaitamayaḥ yathā
svasaṃvidātmā suspandaḥ tathā brahmaṇi bhūtadṛk
24. yathā jalasya antarjalāṃśānām dvaitādvaitamayaḥ (bhavati),
tathā brahmaṇi svasaṃvidātmā suspandaḥ bhūtadṛk (bhavati)
24. Just as the parts within water partake of both duality and non-duality, so too in Brahman (brahman) is the self-aware (svasaṃvid) self (ātman) a subtle pulsation, the seer of all beings (bhūta).
यथाम्बरेऽम्बरांशानां द्वैताद्वैतकृतात्मनि ।
अनन्या सृष्टिराभाति तथानवयवे शिवे ॥ २५ ॥
yathāmbare'mbarāṃśānāṃ dvaitādvaitakṛtātmani ,
ananyā sṛṣṭirābhāti tathānavayave śive 25
25. yathā ambare ambarāṃśānām dvaitādvaitakṛtātmani
ananyā sṛṣṭiḥ ābhāti tathā anavayave śive
25. yathā ambare ambarāṃśānām dvaitādvaitakṛtātmani (sati),
ananyā sṛṣṭiḥ ābhāti,
tathā anavayave śive (api ābhāti)
25. Just as in the sky, where the parts of the sky appear to have a nature made of both duality and non-duality, so too does non-distinct creation (sṛṣṭi) shine forth in the partless, auspicious (śiva) reality.
जगतोऽन्तरहंरूपमहंरूपान्तरे जगत् ।
स्थितमन्योन्यवलितं कदलीदलपीठवत् ॥ २६ ॥
jagato'ntarahaṃrūpamahaṃrūpāntare jagat ,
sthitamanyonyavalitaṃ kadalīdalapīṭhavat 26
26. jagataḥ antaram ahamrūpam ahamrūpa antare
jagat sthitam anyonyavalitam kadalīdalapīṭhavat
26. jagat antaram ahamrūpam ahamrūpa antare jagataḥ
sthitam anyonyavalitam kadalīdalapīṭhavat
26. The universe (jagat) exists within my form (ahamrūpa), and my form exists within the universe. They are mutually interwoven, like the layers of a banana tree trunk.
रूपालोकमनस्कारै रन्ध्रैर्बहिरिव स्थितम् ।
सृष्टिं पश्यति जीवोऽन्तः सरसीमिव पर्वतः ॥ २७ ॥
rūpālokamanaskārai randhrairbahiriva sthitam ,
sṛṣṭiṃ paśyati jīvo'ntaḥ sarasīmiva parvataḥ 27
27. rūpālokamanaskāraiḥ randhraiḥ bahiḥ iva sthitam
sṛṣṭim paśyati jīvaḥ antaḥ sarasīm iva parvataḥ
27. jīvaḥ antaḥ sṛṣṭim paśyati,
rūpālokamanaskāraiḥ randhraiḥ bahiḥ iva sthitam,
parvataḥ sarasīm iva
27. Like a mountain perceives a lake, the individual soul (jīva) perceives creation (sṛṣṭi) internally, as if existing externally through the apertures of sense perception (rūpāloka) and mental impressions (manaskāra).
जीवो जगत्तयात्मानं पश्यत्ययमकारणम् ।
हेमेव कटकादित्वं तदपश्यन्न पश्यति ॥ २८ ॥
jīvo jagattayātmānaṃ paśyatyayamakāraṇam ,
hemeva kaṭakāditvaṃ tadapaśyanna paśyati 28
28. jīvaḥ jagat tayā ātmānam paśyati ayam akāraṇam
hema iva kaṭakāditvam tat apaśyan na paśyati
28. ayam jīvaḥ akāraṇam jagat-tayā ātmānam paśyati,
hema kaṭakāditvam iva.
tat apaśyan na paśyati.
28. The individual soul (jīva) causelessly perceives itself as the universe (jagat), just as gold (hema) perceives itself as bangles and other ornaments. Not perceiving that truth, it fails to perceive reality.
जीवन्तोऽपि न जीवन्ति म्रियन्ते न मृता अपि ।
सन्तोपि च न सन्तीव पारावारविदः शुभाः ॥ २९ ॥
jīvanto'pi na jīvanti mriyante na mṛtā api ,
santopi ca na santīva pārāvāravidaḥ śubhāḥ 29
29. jīvantaḥ api na jīvanti mriyante na mṛtāḥ api
santaḥ api ca na santi iva pārāvāra-vidaḥ śubhāḥ
29. pārāvāra-vidaḥ śubhāḥ jīvantaḥ api na jīvanti,
mṛtāḥ api na mriyante,
santaḥ api ca na santi iva.
29. Even while living, they do not truly live; even when dead, they do not truly die. Even while existing, they do not truly exist, those pure ones (śubhāḥ) who know the shore and the beyond (pārāvāra-vidaḥ).
प्रबुद्धः सर्वकर्माणि कुर्वन्नपि न पश्यति ।
गृहकर्माणि गेहस्थो गोष्ठभाण्डमना इव ॥ ३० ॥
prabuddhaḥ sarvakarmāṇi kurvannapi na paśyati ,
gṛhakarmāṇi gehastho goṣṭhabhāṇḍamanā iva 30
30. prabuddhaḥ sarvakarmāṇi kurvan api na paśyati
gṛhakarmāṇi gehasthaḥ goṣṭhabhāṇḍamanāḥ iva
30. prabuddhaḥ sarvakarmāṇi kurvan api na paśyati
gehasthaḥ goṣṭhabhāṇḍamanāḥ gṛhakarmāṇi iva
30. An awakened person (prabuddhaḥ), even while performing all actions (karma), does not truly perceive them. This is similar to a householder who, though engaged in household duties, has his mind fixed on the utensils of the cow-shed.
विराड् हृदि यथा चन्द्रः प्रतिदेहं यथा स्थितः ।
जीवो हिमकणाकारः स्थूले स्थूलो लघौ लघुः ॥ ३१ ॥
virāḍ hṛdi yathā candraḥ pratidehaṃ yathā sthitaḥ ,
jīvo himakaṇākāraḥ sthūle sthūlo laghau laghuḥ 31
31. virāṭ hṛdi yathā candraḥ pratideham yathā sthitaḥ
jīvaḥ himakaṇākāraḥ sthūle sthūlaḥ laghau laghuḥ
31. virāṭ hṛdi yathā candraḥ pratideham yathā sthitaḥ
jīvaḥ himakaṇākāraḥ sthūle sthūlaḥ laghau laghuḥ
31. The Universal Being (virāṭ) is in the heart, just as the moon (candraḥ) is present (reflected) in each body (deha). The individual soul (jīva), which is like a particle of snow, appears gross in a gross (body) and subtle in a subtle (body).
अहमात्मा त्रिकोणत्वमुपगच्छति कल्पनम् ।
असदेव सदाभासं मन्यते चेतनाद्वपुः ॥ ३२ ॥
ahamātmā trikoṇatvamupagacchati kalpanam ,
asadeva sadābhāsaṃ manyate cetanādvapuḥ 32
32. aham ātmā trikoṇatvam upagacchati kalpanam
asat eva sadābhāsam manyate cetanāt vapuḥ
32. aham ātmā trikoṇatvam kalpanam upagacchati
cetanāt asat eva sadābhāsam vapuḥ manyate
32. The self (ātman), identifying as "I" (aham), assumes a triangular nature (trikoṇatvam), which is merely an imagined construct (kalpanam). Due to its own consciousness (cetanāt), it perceives the body (vapuḥ), which is essentially unreal (asat), as truly existent (sadābhāsam).
कर्मकोशे त्रिकोणे च शुक्रसारेऽवतिष्ठते ।
देहे जीवोहमित्यात्मा स्वामोदः कुसुमे यथा ॥ ३३ ॥
karmakośe trikoṇe ca śukrasāre'vatiṣṭhate ,
dehe jīvohamityātmā svāmodaḥ kusume yathā 33
33. karmakośe trikoṇe ca śukrasāre avatiṣṭhate
dehe jīvaḥ aham iti ātmā svāmodaḥ kusume yathā
33. ātmā dehe karmakośe trikoṇe ca śukrasāre
avatiṣṭhate jīvaḥ aham iti svāmodaḥ kusume yathā
33. The self (ātman) remains situated within the body (dehe), in the causal sheath (karmakośe) - which is triangular (trikoṇe) and the essence of semen (śukrasāre) - thinking 'I am this individual soul (jīva).' This is like a flower's own fragrance (svāmodaḥ) residing within the flower (kusume).
अहमित्येव शुक्रस्था संविदापादमस्तकम् ।
विसरत्यखिले ज्योत्स्ना यथा ब्रह्माण्डमण्डपे ॥ ३४ ॥
ahamityeva śukrasthā saṃvidāpādamastakam ,
visaratyakhile jyotsnā yathā brahmāṇḍamaṇḍape 34
34. aham iti eva śukrasthā saṃvidā āpādamastakam
visarati akhile jyotsnā yathā brahmāṇḍamaṇḍape
34. yathā jyotsnā akhile brahmāṇḍamaṇḍape visarati,
eva aham iti śukrasthā saṃvidā āpādamastakam visarati
34. The ego (ahaṅkāra) consciousness, which is situated in the vital essence (śukra), spreads throughout the entire body from foot to head, just as moonlight completely permeates the cosmic dome (brahmāṇḍamaṇḍapa).
अक्षरन्ध्रप्रणालेन विसृतं वेदनोदकम् ।
व्याप्नोति त्रिजगद्धूमो वियन्मेघतया यथा ॥ ३५ ॥
akṣarandhrapraṇālena visṛtaṃ vedanodakam ,
vyāpnoti trijagaddhūmo viyanmeghatayā yathā 35
35. akṣarandhrapranāḷena visṛtam vedanodakam
vyāpnoti trijagat dhūmaḥ viyat meghatayā yathā
35. akṣarandhrapranāḷena visṛtam vedanodakam,
yathā dhūmaḥ viyat meghatayā trijagat,
vyāpnoti
35. Just as smoke pervades the three worlds by transforming into a cloud in the sky, so too, the water of consciousness, diffused through the channel of the Brahmarandhra (akṣarandhra), pervades all.
देहे यद्यप्यशेषेऽस्मिन्बहिरन्तश्च वेदनम् ।
विद्यते तत्तथाप्यत्र शुक्रेऽस्ति घनवासना ॥ ३६ ॥
dehe yadyapyaśeṣe'sminbahirantaśca vedanam ,
vidyate tattathāpyatra śukre'sti ghanavāsanā 36
36. dehe yadyapi aśeṣe asmin bahiḥ antaḥ ca vedanam
vidyate tat tathāpi atra śukre asti ghanavāsanā
36. yadyapi vedanam asmin aśeṣe dehe bahiḥ ca antaḥ vidyate,
tat tathāpi atra śukre ghanavāsanā asti
36. Although consciousness (vedana) exists throughout this entire body, both externally and internally, nevertheless, a strong latent impression (vāsanā) is specifically present here in the vital essence (śukra).
जीवः संकल्पमात्रात्मा यत्संकल्पोऽवतिष्ठते ।
हृदि भूत्वा स एवाशु बहिः प्रसरति स्फुटम् ॥ ३७ ॥
jīvaḥ saṃkalpamātrātmā yatsaṃkalpo'vatiṣṭhate ,
hṛdi bhūtvā sa evāśu bahiḥ prasarati sphuṭam 37
37. jīvaḥ saṃkalpamātrātmā yat saṃkalpaḥ avatiṣṭhate
hṛdi bhūtvā saḥ eva āśu bahiḥ prasarati sphuṭam
37. jīvaḥ saṃkalpamātrātmā yat saṃkalpaḥ hṛdi bhūtvā
avatiṣṭhate saḥ eva āśu bahiḥ sphuṭam prasarati
37. The individual soul (jīva) is essentially made of pure intention (saṅkalpa); whatever intention (saṅkalpa) becomes firmly established in the heart (hṛdi), that very intention immediately and clearly spreads externally.
यथास्थितां च निश्चित्तां वर्जयित्वा स्थिरोपमाम् ।
न कयाचिदपि स्थित्या शाम्यत्यहमिति भ्रमः ॥ ३८ ॥
yathāsthitāṃ ca niścittāṃ varjayitvā sthiropamām ,
na kayācidapi sthityā śāmyatyahamiti bhramaḥ 38
38. yathāsthitām ca niścitām varjayitvā sthiropamām
na kayācit api sthityā śāmyati aham iti bhramaḥ
38. yathāsthitām niścitām sthiropamām ca varjayitvā,
aham iti bhramaḥ kayācit api sthityā na śāmyati
38. Even by abandoning fixed, certain, or seemingly stable notions (about oneself), the delusion 'I am' (ahaṅkāra) does not subside through any particular state or condition whatsoever.
चिन्तानुचिन्त्यमानापि भावनीयाम्बरोपमा ।
अहंभावोपशमने शमनेन क्रमेण ते ॥ ३९ ॥
cintānucintyamānāpi bhāvanīyāmbaropamā ,
ahaṃbhāvopaśamane śamanena krameṇa te 39
39. cintā anucintyamānā api bhāvanīyā ambaropamā
ahaṃbhāvopaśamane śamanena krameṇa te
39. anucintyamānā api cintā te ambaropamā bhāvanīyā,
ahaṃbhāvopaśamane krameṇa śamanena (siddhyati)
39. Even thought, when reflected upon, should be contemplated by you as resembling the sky (ambara). This leads to the gradual pacification of the sense of ego (ahaṅkāra) through such a tranquilizing process.
तज्ज्ञा व्यवहरन्तीह भाव्यभावनवर्जितम् ।
अरूपालोकमननं मौनं दारुनरा इव ॥ ४० ॥
tajjñā vyavaharantīha bhāvyabhāvanavarjitam ,
arūpālokamananaṃ maunaṃ dārunarā iva 40
40. tat jñāḥ vyavaharanti iha bhāvya bhāvana varjitam
arūpa āloka mananam maunam dāru narāḥ iva
40. tat jñāḥ iha dāru narāḥ iva bhāvya bhāvana
varjitam arūpa āloka mananam maunam vyavaharanti
40. Those who truly know That (brahman/ātman) conduct themselves in this world, free from all objects of thought and imagination, their contemplation (dhyāna) formless and without specific perceptions, maintaining inner silence (mauna) like wooden figures.
अकिंचिद्भावनो यः स्यात्स मुक्त इति कथ्यते ।
जीवन्नाकाशविशदो बन्धशून्य इव स्फुटम् ॥ ४१ ॥
akiṃcidbhāvano yaḥ syātsa mukta iti kathyate ,
jīvannākāśaviśado bandhaśūnya iva sphuṭam 41
41. akiṃcit bhāvanaḥ yaḥ syāt saḥ muktaḥ iti kathyate
jīvan ākāśa viśadaḥ bandha śūnyaḥ iva sphuṭam
41. yaḥ akiṃcit bhāvanaḥ syāt,
saḥ muktaḥ iti kathyate.
jīvan ākāśa viśadaḥ bandha śūnyaḥ iva sphuṭam (bhavati)
41. Whoever is without any mental construct (akiṃcidbhāvana) is declared to be truly liberated (mokṣa). Such a one, even while living, is clearly pure like the sky (ambara) and completely free from all bondage.
अहमित्येव शुक्रस्था संविदापादमस्तकम् ।
विसरत्यखिले देहे ब्रह्माण्डेऽर्कप्रभा यथा ॥ ४२ ॥
ahamityeva śukrasthā saṃvidāpādamastakam ,
visaratyakhile dehe brahmāṇḍe'rkaprabhā yathā 42
42. aham iti eva śukrasthā saṃvid āpādamastakam
visarati akhile dehe brahmāṇḍe arka prabhā yathā
42. śukrasthā saṃvid aham iti eva āpādamastakam
akhile dehe visarati yathā brahmāṇe arka prabhā
42. The consciousness (saṃvid) that manifests as 'I' (aham), residing in the vital essence (śukra), pervades the entire body from head to foot, just as the sun's light (prabhā) spreads throughout the universe (brahmāṇḍa).
दृङनेत्रं स्वदनं जिह्वा श्रुतिः श्रोत्रं भवत्यसौ ।
इत्याद्या वासनाः पञ्च बद्ध्वा तासु निमज्जति ॥ ४३ ॥
dṛṅanetraṃ svadanaṃ jihvā śrutiḥ śrotraṃ bhavatyasau ,
ityādyā vāsanāḥ pañca baddhvā tāsu nimajjati 43
43. dṛk netram svadanam jihvā śrutiḥ śrotram bhavati
asau iti ādyāḥ vāsanāḥ pañca baddhvā tāsu nimajjati
43. asau dṛk netram svadanam jihvā śrutiḥ śrotram bhavati
iti ādyāḥ pañca vāsanāḥ baddhvā tāsu nimajjati
43. This (individual, asau) becomes a visual eye (dṛṅnetram), a tasting tongue (svadanam jihvā), and a hearing ear (śrutiḥ śrotram). Thus, he becomes bound by these five initial tendencies (vāsanāḥ) and immerses himself in them.
चिद्भावोऽक्षतयोदेति मनो भूत्वैकदेशतः ।
सर्वगोऽपि रसो भूमौ यथाङ्कुरतया मधौ ॥ ४४ ॥
cidbhāvo'kṣatayodeti mano bhūtvaikadeśataḥ ,
sarvago'pi raso bhūmau yathāṅkuratayā madhau 44
44. cit bhāvaḥ akṣatayā udeti manaḥ bhūtvā ekadeśataḥ
sarvagaḥ api rasaḥ bhūmau yathā aṅkuratayā madhau
44. cit bhāvaḥ akṣatayā manaḥ ekadeśataḥ bhūtvā udeti
yathā sarvagaḥ api rasaḥ bhūmau aṅkuratayā madhau
44. The pure nature of consciousness (cidbhāva) arises unimpaired, becoming mind (manas) in a partial manner, just as the all-pervading essence (rasa) in the earth manifests as a sprout during springtime.
यो भावयति भावेषु नेह रूढेष्वभावताम् ।
तस्यायत्नवतो दुःखमनन्तं नोपशाम्यति ॥ ४५ ॥
yo bhāvayati bhāveṣu neha rūḍheṣvabhāvatām ,
tasyāyatnavato duḥkhamanantaṃ nopaśāmyati 45
45. yaḥ bhāvayati bhāveṣu na iha rūḍheṣu abhāvatām
tasya ayatnavataḥ duḥkham anantam na upaśāmyati
45. iha yaḥ rūḍheṣu bhāveṣu abhāvatām na bhāvayati
tasya ayatnavataḥ anantam duḥkham na upaśāmyati
45. For one who, in this world (iha), perceives the existence and permanence (na abhāvatām) in things (bhāveṣu) that are firmly established (rūḍheṣu), his endless suffering (duḥkha) does not cease, due to his lack of proper effort (ayatnavataḥ).
येन केनचिदाच्छन्नो येन केनचिदाशितः ।
यत्र क्वचनशायीह स सम्राडिव राजते ॥ ४६ ॥
yena kenacidācchanno yena kenacidāśitaḥ ,
yatra kvacanaśāyīha sa samrāḍiva rājate 46
46. yena kenacit ācchannaḥ yena kenacit āśitaḥ
yatra kvacanaśāyī iha saḥ samrāṭ iva rājate
46. saḥ yena kenacit ācchannaḥ yena kenacit āśitaḥ
yatra kvacanaśāyī iha samrāṭ iva rājate
46. Covered by whatever available, fed by whatever available, and sleeping wherever he happens to be in this world, such a person shines forth like an emperor.
वासनाभिरुपेतोऽपि समग्राभिरवासनः ।
अन्तःशून्योऽप्यशून्यात्मा खमिव श्वसनान्वितः ॥ ४७ ॥
vāsanābhirupeto'pi samagrābhiravāsanaḥ ,
antaḥśūnyo'pyaśūnyātmā khamiva śvasanānvitaḥ 47
47. vāsanābhiḥ upetaḥ api samagrābhiḥ avāsanaḥ
antaḥśūnyaḥ api aśūnyātmā kham iva śvasanānvitaḥ
47. samagrābhiḥ vāsanābhiḥ upetaḥ api avāsanaḥ
antaḥśūnyaḥ api aśūnyātmā śvasanānvitaḥ kham iva
47. Even though seemingly accompanied by all latent impressions (vāsanā), he is actually free from them. Even though empty internally, his self (ātman) is not empty, like space (ākāśa) which, though pervaded by air, remains unaffected.
आसने शयने याने स्थितो यत्नेन बोध्यते ।
निद्रालुरिव निर्वाणमनोमनननिर्वृतः ॥ ४८ ॥
āsane śayane yāne sthito yatnena bodhyate ,
nidrāluriva nirvāṇamanomanananirvṛtaḥ 48
48. āsane śayane yāne sthitaḥ yatnena bodhyate
nidrāluḥ iva nirvāṇamanomanananirvṛtaḥ
48. āsane śayane yāne sthitaḥ yatnena bodhyate
nidrāluḥ iva nirvāṇamanomanananirvṛtaḥ
48. While sitting, sleeping, or traveling, he has to be awakened with effort, like a sleepy person, because he is tranquil and content due to his mind's contemplation on liberation (nirvāṇa).
संविन्मात्रं हि पुरुषः सर्वगोऽपि स तिष्ठति ।
स्फुटसारे शरीरस्य यथा गन्धोऽब्जकेसरे ॥ ४९ ॥
saṃvinmātraṃ hi puruṣaḥ sarvago'pi sa tiṣṭhati ,
sphuṭasāre śarīrasya yathā gandho'bjakesare 49
49. saṃvinmātram hi puruṣaḥ sarvagaḥ api saḥ tiṣṭhati
sphuṭasāre śarīrasya yathā gandhaḥ abjakesare
49. hi puruṣaḥ saṃvinmātram saḥ sarvagaḥ api śarīrasya
sphuṭasāre tiṣṭhati yathā abjakesare gandhaḥ
49. Indeed, the supreme cosmic person (puruṣa) is merely pure consciousness; even though he is all-pervading, he remains in the manifest essence of the body, just as fragrance exists in the stamen of a lotus.
संविन्मात्रं विदुर्जन्तुं तस्य प्रसरणं जगत् ।
आत्मनिष्ठत्वमजगत्परमेत्युपदेशभूः ॥ ५० ॥
saṃvinmātraṃ vidurjantuṃ tasya prasaraṇaṃ jagat ,
ātmaniṣṭhatvamajagatparametyupadeśabhūḥ 50
50. saṃvinmātram viduḥ jantum tasya prasaraṇam jagat
ātmaniṣṭhatvam ajagatparama iti upadeśabhūḥ
50. jantum saṃvinmātram viduḥ tasya prasaraṇam jagat
ātmaniṣṭhatvam ajagatparama iti upadeśabhūḥ
50. They understand the living being (jantu) to be consciousness alone. The world (jagat) is its expansion. The fundamental teaching (upadeśabhūḥ) is that being steadfast in one's true self (ātman) is the supreme state, transcendent to the world.
नीरसो भव भावेषु सर्वेषु विभवादिषु ।
पाषाणं हृदयं कृत्वा यथा भवसि भूतये ॥ ५१ ॥
nīraso bhava bhāveṣu sarveṣu vibhavādiṣu ,
pāṣāṇaṃ hṛdayaṃ kṛtvā yathā bhavasi bhūtaye 51
51. nīrasaḥ bhava bhāveṣu sarveṣu vibhavādiṣu
pāṣāṇam hṛdayam kṛtvā yathā bhavasi bhūtaye
51. sarveṣu vibhavādiṣu bhāveṣu nīrasaḥ bhava
hṛdayam pāṣāṇam kṛtvā yathā bhūtaye bhavasi
51. Become devoid of attachment (nīrasa) to all material conditions (bhāva), such as wealth and other forms of worldly success. Make your heart like stone so that you may achieve genuine spiritual well-being (bhūti).
साधो हृदयसौषिर्यमसौषिर्यमिवास्तु ते ।
अचित्त्ववपुषोऽचित्त्वादुपलस्येव राघव ॥ ५२ ॥
sādho hṛdayasauṣiryamasauṣiryamivāstu te ,
acittvavapuṣo'cittvādupalasyeva rāghava 52
52. sādho hṛdayasauṣiryam asauṣiryam iva astu te
acittvavapuṣaḥ acittvāt upalasya iva rāghava
52. sādho rāghava te hṛdayasauṣiryam asauṣiryam iva
astu acittvavapuṣaḥ upalasya acittvāt iva (astu)
52. O sage (sādho), let the inner spaciousness of your heart (hṛdayasauṣiryam) become like a firm, unyielding solidity (asauṣiryam). O Rāghava, let this be like a stone (upala) which, having an inert body (acittvapuṣa), is naturally without consciousness (acittva).
तज्ज्ञाज्ञयोरशेषेषु भावाभावेषु कर्मसु ।
ऋते निर्वासनत्वात्तु न विशेषोऽस्ति कश्चन ॥ ५३ ॥
tajjñājñayoraśeṣeṣu bhāvābhāveṣu karmasu ,
ṛte nirvāsanatvāttu na viśeṣo'sti kaścana 53
53. tajjñājñayoḥ aśeṣeṣu bhāvābhāveṣu karmasu
ṛte nirvāsanatvāt tu na viśeṣaḥ asti kaścana
53. tajjñājñayoḥ aśeṣeṣu bhāvābhāveṣu karmasu tu
nirvāsanatvāt ṛte kaścana viśeṣaḥ na asti
53. There is no distinction whatsoever between an enlightened one (taj-jña) and an ignorant one (ajña) in any and all actions (karma), or in any states of being or non-being, except for the enlightened one's state of being free from latent impressions (nirvāsanatvam).
सत्तैवैषा विदो यत्सा भवत्युन्मिषिता जगत् ।
परं तत्त्वं निमिषता दृगिवानामकं ततम् ॥ ५४ ॥
sattaivaiṣā vido yatsā bhavatyunmiṣitā jagat ,
paraṃ tattvaṃ nimiṣatā dṛgivānāmakaṃ tatam 54
54. sattā eva eṣā vidaḥ yat sā bhavati unmiṣitā jagat
param tattvam nimiṣatā dṛk iva anāmakaṃ tatam
54. This very existence belongs to consciousness (vid); it is through consciousness's unfolding that the world becomes manifest. However, the supreme reality (tattva), by the closing (of perception), is pervasive and unnamed, like an unmoving eye.
दृश्यं विनश्यत्यखिलं विनष्टं जायते पुनः ।
यन्न नष्टं न चोत्पन्नं तत्सद्भवति तद्भवान् ॥ ५५ ॥
dṛśyaṃ vinaśyatyakhilaṃ vinaṣṭaṃ jāyate punaḥ ,
yanna naṣṭaṃ na cotpannaṃ tatsadbhavati tadbhavān 55
55. dṛśyam vinaśyati akhilaṃ vinaṣṭam jāyate punaḥ yat
na naṣṭam na ca utpannam tat sat bhavati tat bhavān
55. All that is seen perishes, and what has perished is born again. That which is neither destroyed nor created - that alone is the True Being (sat); that (True Being) are you.
भावज्ञप्तिर्हि निर्मूला भावितापि न विद्यते ।
सलिलं मृगतृष्णेव न ददाति भवाङ्कुरम् ॥ ५६ ॥
bhāvajñaptirhi nirmūlā bhāvitāpi na vidyate ,
salilaṃ mṛgatṛṣṇeva na dadāti bhavāṅkuram 56
56. bhāvajñaptiḥ hi nirmūlā bhāvitā api na vidyate
salilaṃ mṛgatṛṣṇā iva na dadāti bhava-aṅkuram
56. Indeed, the apprehension of phenomena (bhāva) is baseless; even when meditated upon, it does not truly exist. Like water in a mirage, it does not yield the sprout of (true) existence (bhava).
यथाभूतार्थसदर्शच्छिन्नाऽहमिति भावना ।
दृष्टामि न करोत्यन्तर्दग्धं बीजमिवाङ्कुरम् ॥ ५७ ॥
yathābhūtārthasadarśacchinnā'hamiti bhāvanā ,
dṛṣṭāmi na karotyantardagdhaṃ bījamivāṅkuram 57
57. yathābhūtārthasadṛś-chinnā aham iti bhāvanā dṛṣṭām
api na karoti antar dagdham bījam iva aṅkuram
57. The 'I'-thought ("aham iti bhāvanā"), thoroughly severed by the clear vision of reality as it is, does not produce any (new) impressions within, just as a burnt seed does not produce a sprout.
कर्म कुर्वन्नकुर्वन्वा वीतरागो निरामयः ।
निर्मना नित्यनिर्वाणः पुमानात्मनि तिष्ठति ॥ ५८ ॥
karma kurvannakurvanvā vītarāgo nirāmayaḥ ,
nirmanā nityanirvāṇaḥ pumānātmani tiṣṭhati 58
58. karma kurvan akurvan vā vītarāgaḥ nirāmayaḥ
nirmanāḥ nityanirvāṇaḥ pumān ātmani tiṣṭhati
58. pumān karma kurvan vā akurvan vītarāgaḥ
nirāmayaḥ nirmanāḥ nityanirvāṇaḥ ātmani tiṣṭhati
58. A person (puruṣa), free from attachment, peaceful, without mental activity, and experiencing eternal liberation (nirvāṇa), remains steadfast in the Self (ātman), whether engaged in action (karma) or not.
चित्तोपशान्तौ संशान्ताः शान्ताये भोगबन्धवः ।
न स्वभावपरिक्षीणाश्चित्तमेषां किलाकरः ॥ ५९ ॥
cittopaśāntau saṃśāntāḥ śāntāye bhogabandhavaḥ ,
na svabhāvaparikṣīṇāścittameṣāṃ kilākaraḥ 59
59. cittopaśāntau saṃśāntāḥ śāntāye bhogabandhavaḥ
na svabhāvaparikṣīṇāḥ cittam eṣām kila ākaraḥ
59. cittopaśāntau bhogabandhavaḥ saṃśāntāḥ śāntāye (bhavanti).
te svabhāvaparikṣīṇāḥ na (bhavanti),
eṣām cittam kila ākaraḥ (asti).
59. With the complete pacification of the mind (citta), the "friends" of enjoyment - the attachments to sense objects - are utterly stilled. They do not diminish merely by their own nature, for the mind (citta) is indeed their origin.
अघनः केवलालोको बुधो जीवः परायते ।
स एवान्योऽप्यनन्योऽन्तरपराह्न इवातपः ॥ ६० ॥
aghanaḥ kevalāloko budho jīvaḥ parāyate ,
sa evānyo'pyananyo'ntaraparāhna ivātapaḥ 60
60. aghanaḥ kevalālokaḥ budhaḥ jīvaḥ parāyate saḥ
eva anyaḥ api ananyaḥ antaḥ aparāhṇaḥ iva ātapaḥ
60. aghanaḥ kevalālokaḥ budhaḥ jīvaḥ parāyate.
saḥ eva anyaḥ api (san),
antaḥ ananyaḥ (bhavati),
aparāhṇaḥ ātapaḥ iva.
60. The wise (budha) individual soul (jīva), which is subtle (aghana) and pure radiance (kevalāloka), moves towards the Supreme (para). That very same soul, though appearing different, is in essence not separate internally, just like the afternoon sun (ātapa).
एकदेशस्थितात्पुंसो दूरायातस्य चेतसः ।
यद्रूपं सकलं मध्ये तद्रूपं परमात्मनः ॥ ६१ ॥
ekadeśasthitātpuṃso dūrāyātasya cetasaḥ ,
yadrūpaṃ sakalaṃ madhye tadrūpaṃ paramātmanaḥ 61
61. ekadeśasthitāt puṃsaḥ dūrāyātasya cetasaḥ yat
rūpam sakalam madhye tat rūpam paramātmanaḥ
61. ekadeśasthitāt puṃsaḥ dūrāyātasya cetasaḥ yat sakalam rūpam madhye (asti),
tat rūpam paramātmanaḥ (asti).
61. The complete form that exists centrally - a form belonging to the individual (puruṣa) situated in one particular place and also to the mind (cetas) that has traveled from afar - that very form is the nature of the Supreme Self (paramātman).
चारुचिद्व्योमकर्पूरं यच्चमत्कुरुते स्वयम् ।
अनन्तमन्तरव्यक्तं जगदित्येव वेत्ति तत् ॥ ६२ ॥
cārucidvyomakarpūraṃ yaccamatkurute svayam ,
anantamantaravyaktaṃ jagadityeva vetti tat 62
62. cārucitvyomakarpūram yat camatkuru-te svayam
anantam antaravyaktam jagat iti eva vetti tat
62. tat cārucitvyomakarpūram yat svayam camatkuru-te,
(saḥ) jagat anantam antaravyaktam iti eva vetti
62. That beautiful consciousness, which is like the camphor of the sky and manifests brilliantly on its own, perceives the world as nothing more than an infinite and inwardly unmanifested reality.
गतभवभ्रमभासुरमक्षयं शममुपेतमुपेक्षितदीपवत् ।
स्थितमपीह जनं जगदीश्वरादनुगतं ननु भाति मुदा च खे ॥ ६३ ॥
gatabhavabhramabhāsuramakṣayaṃ śamamupetamupekṣitadīpavat ,
sthitamapīha janaṃ jagadīśvarādanugataṃ nanu bhāti mudā ca khe 63
63. gatabhavabhramabhāsuram akṣayam
śamam upetam upekṣitadīpavat
sthitam api iha janam jagadīśvarāt
anugatam nanu bhāti mudā ca khe
63. iha sthitam api gatabhavabhramabhāsuram akṣayam śamam upetam upekṣitadīpavat janam,
jagadīśvarāt anugatam nanu mudā ca khe bhāti
63. A person whose radiant delusion of repeated existence (saṃsāra) has gone, who has attained imperishable tranquility, and who is like a neglected lamp (which extinguishes itself), such a person, even though dwelling here, truly shines with joy in the expanse (of consciousness), having merged with the Lord of the universe.

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 (current chapter) 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