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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-26

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श्रीवसिष्ठ उवाच ।
संसारमार्गगहने पतितस्यापतन्ति हि ।
वृत्तवृत्तान्तलक्षाणि कीटा इव घनागमे ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃsāramārgagahane patitasyāpatanti hi ,
vṛttavṛttāntalakṣāṇi kīṭā iva ghanāgame 1
1. śrīvasiṣṭhaḥ uvāca saṃsāramārgagahane patitasya
āpatanti hi vṛttavṛttāntalakṣāṇi kīṭāḥ iva ghanāgame
1. śrīvasiṣṭhaḥ uvāca hi saṃsāramārgagahane patitasya
vṛttavṛttāntalakṣāṇi āpatanti iva kīṭāḥ ghanāgame
1. Śrī Vasiṣṭha said: Indeed, for one who has fallen into the dense thicket that is the path of transmigration (saṃsāra), countless events and experiences continuously occur, just as swarms of insects appear with the arrival of the monsoon clouds.
सर्व एव त्विमे भावाः परस्परमसङ्गिनः ।
अटव्यामुपलानीव भावनैतेषु शृङ्खला ॥ २ ॥
sarva eva tvime bhāvāḥ parasparamasaṅginaḥ ,
aṭavyāmupalānīva bhāvanaiteṣu śṛṅkhalā 2
2. sarve eva tu ime bhāvāḥ parasparam asaṅginaḥ
aṭavyām upalāni iva bhāvanā eteṣu śṛṅkhalā
2. sarve eva tu ime bhāvāḥ parasparam asaṅginaḥ
iva aṭavyām upalāni eteṣu bhāvanā śṛṅkhalā
2. All these phenomena (bhāva) are, in truth, unattached to each other, just like stones scattered in a forest. It is our mental fabrication (bhāvanā) that forms a chain around them.
चित्तमान्ध्याय वृत्तान्तद्रुमैर्गहनवत्स्थितम् ।
रसरञ्जनया लोके वसन्त इव काननम् ॥ ३ ॥
cittamāndhyāya vṛttāntadrumairgahanavatsthitam ,
rasarañjanayā loke vasanta iva kānanam 3
3. cittam māndhyāya vṛttāntadrumaiḥ gahanavat
sthitam rasarañjanayā loke vasantaḥ iva kānanam
3. cittam vṛttāntadrumaiḥ māndhyāya gahanavat
sthitam loke vasantaḥ rasarañjanayā kānanam iva
3. The mind, tending towards dullness (māndhya), stands like a dense thicket, overgrown by the 'trees' of past occurrences (vṛttānta). In the world, it is like a forest (kānana) in springtime (vasanta), which becomes enchanting through the delightful essences (rasarañjanayā) it evokes.
अहो बत विचित्राणि वासनावशतोऽवशैः ।
भूतकैरनुभूयन्ते सुखदुःखानि जन्मसु ॥ ४ ॥
aho bata vicitrāṇi vāsanāvaśato'vaśaiḥ ,
bhūtakairanubhūyante sukhaduḥkhāni janmasu 4
4. aho bata vicitrāṇi vāsanāvaśataḥ avaśaiḥ
bhūtakaiḥ anubhūyante sukhaduḥkhāni janmasu
4. aho bata vāsanāvaśataḥ avaśaiḥ bhūtakaiḥ
janmasu vicitrāṇi sukhaduḥkhāni anubhūyante
4. Oh, alas! How indeed wondrous and varied are the joys and sorrows (sukhaduḥkha) that are experienced by helpless creatures in their successive births, all due to the overwhelming influence of their inherent latent impressions (vāsanā).
अहो बतातिविषमा वासना यद्वशाज्जनैः ।
अविद्यमानैरेवायं भ्रमोऽन्तरनुभूयते ॥ ५ ॥
aho batātiviṣamā vāsanā yadvaśājjanaiḥ ,
avidyamānairevāyaṃ bhramo'ntaranubhūyate 5
5. aho bata ativiṣamā vāsanā yat vaśāt janaiḥ
avidyamānaiḥ eva ayam bhramaḥ antaḥ anubhūyate
5. aho bata vāsanā ativiṣamā yat vaśāt janaiḥ
avidyamānaiḥ eva ayam bhramaḥ antaḥ anubhūyate
5. Oh, alas! How exceedingly formidable is latent impression (vāsanā), by the power of which this delusion (bhrama) is experienced internally by people, indeed as if by things that are actually non-existent (avidyamānaiḥ).
आह्लादिनो मृतवतः शुद्धस्यालोककारिणः ।
शीतलस्याखिलार्थेषु ज्ञस्येन्दोश्च किमन्तरम् ॥ ६ ॥
āhlādino mṛtavataḥ śuddhasyālokakāriṇaḥ ,
śītalasyākhilārtheṣu jñasyendośca kimantaram 6
6. āhlādinaḥ mṛtavataḥ śuddhasya āloka-kāriṇaḥ
śītalasya akhila-artheṣu jñasya indoḥ ca kim antaram
6. āhlādinaḥ mṛtavataḥ śuddhasya āloka-kāriṇaḥ
śītalasya akhilārtheṣu jñasya ca indoḥ kim antaram
6. What is the difference between an enlightened one (jña) and the moon (indu)? Both are gladdening, detached (as if dead to worldly concerns, mṛtavat), pure, illuminating, and serene in all situations (akhilārtheṣu).
पूर्वापरमनालोच्य यत्किंचिदभिवाञ्छतः ।
निर्मर्यादस्य मूढस्य बालस्य च किमन्तरम् ॥ ७ ॥
pūrvāparamanālocya yatkiṃcidabhivāñchataḥ ,
nirmaryādasya mūḍhasya bālasya ca kimantaram 7
7. pūrvāparam anālocya yat kiñcit abhivāñchataḥ
nirmaryādasya mūḍhasya bālasya ca kim antaram
7. pūrvāparam anālocya,
yat kiñcit abhivāñchataḥ,
nirmaryādasya,
mūḍhasya,
bālasya ca kim antaram
7. What difference is there between a foolish, unrestrained person who desires anything without considering its pros and cons, and a mere child?
लब्धमाप्राणपर्यन्तंभमनुज्झतोः ।
आमिषं को वि वद माकरमूढयोः ॥ ८ ॥
labdhamāprāṇaparyantaṃbhamanujjhatoḥ ,
āmiṣaṃ ko vi vada mākaramūḍhayoḥ 8
8. labdham āprāṇaparyantam bhogyam anujjhatoḥ
āmiṣam kaḥ vivada mākaramūḍhayoḥ
8. labdham,
āprāṇaparyantam,
bhogyam anujjhatoḥ,
mākaramūḍhayoḥ āmiṣam kaḥ vivada
8. Who would dispute the prey (āmiṣa) of those two foolish crocodiles, who do not abandon what they have obtained until the very end of life?
सर्व एव त्विमे भावा देहदारधनादयः ।
क्षिप्रमाशुष्कसिकताशरावविशरारवः ॥ ९ ॥
sarva eva tvime bhāvā dehadāradhanādayaḥ ,
kṣipramāśuṣkasikatāśarāvaviśarāravaḥ 9
9. sarve eva tu ime bhāvāḥ dehadāradhanādayaḥ
kṣipram āśuṣkasikatāśarāvaviśarāravaḥ
9. sarve eva tu ime dehadāradhanādayaḥ bhāvāḥ
kṣipram āśuṣkasikatāśarāvaviśarāravaḥ
9. Indeed, all these existences – such as body, wife, and wealth – are quickly perishable, like a cup made of sand that has quickly dried.
आब्रह्मस्तम्बपर्यन्तमपि योनिशतेषु ते ।
आकल्पं भ्रमतश्चित्तशान्तिर्नास्ति शमादृते ॥ १० ॥
ābrahmastambaparyantamapi yoniśateṣu te ,
ākalpaṃ bhramataścittaśāntirnāsti śamādṛte 10
10. ābrahmastambaparyantam api yoniśateṣu te
ākalpam bhramataḥ cittaśāntiḥ na asti śamāt ṛte
10. te yoniśateṣu ābrahmastambaparyantam api
ākalpam bhramataḥ cittaśāntiḥ śamāt ṛte na asti
10. For you, even after wandering through hundreds of existences (saṃsāra), from Brahmā down to a blade of grass, for an entire cosmic age (kalpa), there is no peace of mind (cittaśānti) without mental tranquility (śama).
पर्यालोचनमात्रेण बन्धगन्धो न बाधते ।
गच्छतो मार्गवैषम्यमिवालोकनकारिणः ॥ ११ ॥
paryālocanamātreṇa bandhagandho na bādhate ,
gacchato mārgavaiṣamyamivālokanakāriṇaḥ 11
11. paryālocanamātreṇa bandhagandhaḥ na bādhate
gacchataḥ mārgavaiṣamyam iva ālokanakāriṇaḥ
11. bandhagandhaḥ na bādhate paryālocanamātreṇa
iva ālokanakāriṇaḥ gacchataḥ mārgavaiṣamyam
11. Merely by thorough consideration, the trace of bondage does not cause affliction, just as merely observing the unevenness of a path does not trouble a traveler.
तव नावहितं चित्तं कामः कवलयिष्यति ।
सावधानस्य बुद्धस्य पिशाचः किं करिष्यति ॥ १२ ॥
tava nāvahitaṃ cittaṃ kāmaḥ kavalayiṣyati ,
sāvadhānasya buddhasya piśācaḥ kiṃ kariṣyati 12
12. tava na avahitam cittam kāmaḥ kavalayiṣyati
sāvadhānasya buddhasya piśācaḥ kim kariṣyati
12. kāmaḥ tava na avahitam cittam kavalayiṣyati
kim piśācaḥ sāvadhānasya buddhasya kariṣyati
12. Desire will indeed consume your inattentive mind. However, what can a demon do to an attentive and awakened person?
यथेक्षणप्रसरणं रूपालोकनमात्रकम् ।
संवित्प्रसृतिमात्रात्म तथा साहंजगत्स्थितम् ॥ १३ ॥
yathekṣaṇaprasaraṇaṃ rūpālokanamātrakam ,
saṃvitprasṛtimātrātma tathā sāhaṃjagatsthitam 13
13. yathā īkṣaṇaprasaraṇam rūpālokanamātrakam
saṃvitprasṛtimātrātma tathā sā aham jagat sthitam
13. yathā īkṣaṇaprasaraṇam rūpālokanamātrakam tathā
sā aham jagat sthitam saṃvitprasṛtimātrātma
13. Just as the outward reach of vision is merely the perception of forms, similarly, the very intrinsic nature (ātman) of the expansion of consciousness (saṃvit) is that 'I am the world existing'.
यथाक्षिसंवृतिः सर्वरूपालोकशमोऽरिहन् ।
संवित्संवरणं नाम सर्वदृश्यशमस्तथा ॥ १४ ॥
yathākṣisaṃvṛtiḥ sarvarūpālokaśamo'rihan ,
saṃvitsaṃvaraṇaṃ nāma sarvadṛśyaśamastathā 14
14. yathā akṣisaṃvṛtiḥ sarvarūpālokaśamaḥ arihan
saṃvitsaṃvaraṇam nāma sarvadṛśyaśamaḥ tathā
14. arihan yathā akṣisaṃvṛtiḥ sarvarūpālokaśamaḥ
tathā saṃvitsaṃvaraṇam nāma sarvadṛśyaśamaḥ
14. O destroyer of enemies, just as the closing of the eyes is the cessation of the perception of all forms, similarly, the covering of consciousness (saṃvit), indeed, is the cessation of all perceivable objects.
असदेव जगत्साहं शुद्धा संवित्तनोति खे ।
ईषत्प्रसरणेनाशु स्पन्दनं पवनो यथा ॥ १५ ॥
asadeva jagatsāhaṃ śuddhā saṃvittanoti khe ,
īṣatprasaraṇenāśu spandanaṃ pavano yathā 15
15. asat eva jagat sāham śuddhā saṃvit tanoti khe
īṣat prasaraṇena āśu spandanam pavanaḥ yathā
15. yathā pavanaḥ īṣat prasaraṇena āśu spandanam,
śuddhā saṃvit khe asat sāham jagat tanoti
15. Just as the wind quickly creates a vibration through its slight movement, similarly, pure consciousness (saṃvit) manifests the world - which is unreal and includes the sense of ego (ahaṅkāra) - within its own expanse.
सदिवासत्यमेवेदमकुर्वत्यन्यमेधते ।
मृदा हेम्नेव कुम्भत्वमपृथग्लभ्यमात्मगम् ॥ १६ ॥
sadivāsatyamevedamakurvatyanyamedhate ,
mṛdā hemneva kumbhatvamapṛthaglabhyamātmagam 16
16. sat iva asatyam eva idam akurvati anyam edhate
mṛdā hemnā eva kumbhatvam apṛthak labhyam ātmagam
16. idam asatyam eva sat iva anyam akurvati edhate.
mṛdā kumbhatvam hemnā eva apṛthak labhyam ātmagam
16. This world, which is indeed unreal but appears as if real, expands without manifesting anything separate from its source. It is inseparably inherent in its own essence (ātman), just as the state of being a pot is inseparably obtained from clay, and the inherent nature of gold from gold itself.
शून्यमात्रं यथा व्योम स्पन्दमात्रं यथानिलः ।
जलमात्रं यथोर्म्यादि संविन्मात्रं तथा जगत् ॥ १७ ॥
śūnyamātraṃ yathā vyoma spandamātraṃ yathānilaḥ ,
jalamātraṃ yathormyādi saṃvinmātraṃ tathā jagat 17
17. śūnyamātram yathā vyoma spandamātram yathā anilaḥ
jalamātram yathā ūrmyādi saṃvit mātram tathā jagat
17. yathā vyoma śūnyamātram,
yathā anilaḥ spandamātram,
yathā ūrmyādi jalamātram,
tathā jagat saṃvit mātram
17. Just as space (vyoma) is merely emptiness, just as the wind (anila) is merely vibration, and just as waves and so forth are merely water, similarly the world (jagat) is merely consciousness (saṃvit).
अव्यवच्छिन्ननिर्भागसंविन्मात्रं जगत्त्रयम् ।
विद्धि शान्तं तथा व्योम यथा वारिणि पर्वतम् ॥ १८ ॥
avyavacchinnanirbhāgasaṃvinmātraṃ jagattrayam ,
viddhi śāntaṃ tathā vyoma yathā vāriṇi parvatam 18
18. avyavacchinnanirbhāgasaṃvinmātram jagattrayam
viddhi śāntam tathā vyoma yathā vāriṇi parvatam
18. viddhi jagattrayam avyavacchinnanirbhāgasaṃvinmātram śāntam,
yathā vyoma,
tathā yathā vāriṇi parvatam
18. Know the three worlds (jagattraya) to be merely consciousness (saṃvit), which is uninterrupted, without parts, and peaceful; just as space (vyoma) is (inherently peaceful), and just as a mountain (appears reflected) in water.
निर्वाणस्योपशान्तस्य ज्ञस्य सोदेति शीतता ।
अन्तर्यत्रेन्दवोऽप्येते दीप्तज्वलनबिन्दवः ॥ १९ ॥
nirvāṇasyopaśāntasya jñasya sodeti śītatā ,
antaryatrendavo'pyete dīptajvalanabindavaḥ 19
19. nirvāṇasya upaśāntasya jñasya saḥ udeti śītatā
antaryatra indavaḥ api ete dīptajvalanabindavaḥ
19. nirvāṇasya upaśāntasya jñasya saḥ śītatā udeti,
yatra antaḥ ete indavaḥ api dīptajvalanabindavaḥ (santi)
19. For the knower who is liberated (nirvāṇa) and utterly tranquil, a profound coolness (śītatā) arises. It is a state where, within, even these (normally cooling) moons appear as mere points of blazing fire.
किं केन कथमेकान्तशान्ताततशिवात्मनि ।
निरालोकोऽपरालोकः शून्ये जगति जन्यते ॥ २० ॥
kiṃ kena kathamekāntaśāntātataśivātmani ,
nirāloko'parālokaḥ śūnye jagati janyate 20
20. kim kena katham ekāntaśāntātataśivātmani
nirālokaḥ aparālokaḥ śūnye jagati janyate
20. ekāntaśāntātataśivātmani śūnye jagati
nirālokaḥ aparālokaḥ kim kena katham janyate?
20. What, by what means, and how can another realm (aparālokaḥ), one utterly devoid of light (nirālokaḥ), be generated in this empty world (jagat) when the supreme self (ātman) is singularly tranquil, pervasive, and auspicious (śiva)?
या सत्ता ब्रह्मशब्दाख्या रूपं सर्वस्य तन्निजम् ।
न यत्र काचिद्वाधास्ति सर्वं तन्मयमव्ययम् ॥ २१ ॥
yā sattā brahmaśabdākhyā rūpaṃ sarvasya tannijam ,
na yatra kācidvādhāsti sarvaṃ tanmayamavyayam 21
21. yā sattā brahmaśabdākhyā rūpam sarvasya tat nijam
na yatra kācit bādhā asti sarvam tanmayam avyayam
21. yā brahmaśabdākhyā sattā,
tat sarvasya nijam rūpam.
yatra kācit bādhā na asti,
(tatra) sarvam tanmayam avyayam (ca asti).
21. That existence (sattā) which is designated by the term Brahman (brahman) is itself the inherent nature of all. Where there is absolutely no contradiction (bādhā), everything is verily composed of that and is imperishable.
यदिदं तु पदार्थत्वं यत्र बाधानुभूयते ।
यद्यच्च बाधनं प्रेक्ष्य तन्न विद्मः खपुष्पवत् ॥ २२ ॥
yadidaṃ tu padārthatvaṃ yatra bādhānubhūyate ,
yadyacca bādhanaṃ prekṣya tanna vidmaḥ khapuṣpavat 22
22. yat idam tu padārthatvam yatra bādhā anubhūyate yat
yat ca bādhanaṃ prekṣya tat na vidmaḥ khapuṣpavat
22. tu yat idam padārthatvam yatra bādhā anubhūyate,
yat yat ca bādhanaṃ prekṣya,
tat khapuṣpavat (iti) na vidmaḥ.
22. However, whatever constitutes this objectivity (padārthatvam) in which contradiction (bādhā) is experienced, and indeed whatever sublation (bādhana) is observed - that we do not truly know, for it is like a sky-flower (khapuṣpavat).
ज्ञ एवापगतस्वान्तं शान्तमास्व महाश्मवत् ।
असौ न मननं मानमनन्तमजमव्ययम् ॥ २३ ॥
jña evāpagatasvāntaṃ śāntamāsva mahāśmavat ,
asau na mananaṃ mānamanantamajamavyayam 23
23. jñaḥ eva apagatasvāntam śāntam āsva mahāśmavat
asau na mananam mānam anantam ajam avyayam
23. jñaḥ eva apagatasvāntam śāntam mahāśmavat āsva
asau mananam mānam na anantam ajam avyayam
23. You, who are pure consciousness (jña), with your inner self completely subsided, should remain tranquil like a great stone. This (consciousness) is not thought or mental construct; it is infinite, unborn, and immutable.
आकाशकल्पे स्वे भावे तिष्ठतोऽङ्गानिवेदनम् ।
भवत्यभ्यासदार्ढ्येन विना स्वप्नविकारवत् ॥ २४ ॥
ākāśakalpe sve bhāve tiṣṭhato'ṅgānivedanam ,
bhavatyabhyāsadārḍhyena vinā svapnavikāravat 24
24. ākāśakalpe sve bhāve tiṣṭhataḥ aṅgāni avedanam
bhavati abhyāsadārḍhyena vinā svapnavikāravat
24. ākāśakalpe sve bhāve tiṣṭhataḥ aṅgāni avedanam
abhyāsadārḍhyena vinā svapnavikāravat bhavati
24. For one who abides in their own intrinsic nature (bhāva), which is like space, the non-perception of the body's parts arises, resembling the fleeting transformations of a dream, if not supported by the steadfastness of practice (abhyāsa).
निरुपादानसंभारमभित्तावेव चेतति ।
ब्राह्मं कर्तृ जगच्चित्रं न कश्चिद्वा न किंचन ॥ २५ ॥
nirupādānasaṃbhāramabhittāveva cetati ,
brāhmaṃ kartṛ jagaccitraṃ na kaścidvā na kiṃcana 25
25. nirupādānasaṃbhāram abhittau eva cetati brāhmam
kartṛ jagat citram na kaścit vā na kiṃcana
25. nirupādānasaṃbhāram abhittau eva brāhmam kartṛ
jagat citram cetati na kaścit vā na kiṃcana
25. The world-picture (jagaccitra) manifests spontaneously (cetati) as a divine (brāhmam) creation, without any collection of material causes (upādānasaṃbhāra) and truly without any underlying support (abhitti). Indeed, neither anyone (kaścit) nor anything (kiṃcana) else (is its cause or creator).
तनोति यत्तदास्मैव तस्य तत्र तथा स्थितम् ।
दृश्याभावादसद्दृश्यं तेन कः क्व करोति किम् ॥ २६ ॥
tanoti yattadāsmaiva tasya tatra tathā sthitam ,
dṛśyābhāvādasaddṛśyaṃ tena kaḥ kva karoti kim 26
26. tanoti yat tat asmai eva tasya tatra tathā sthitam
dṛśyābhāvāt asat dṛśyam tena kaḥ kva karoti kim
26. yat tat asmai eva tanoti tasya tatra tathā sthitam
dṛśyābhāvāt asat dṛśyam tena kaḥ kva kim karoti
26. Whatever one projects, that indeed exists for oneself (āsmai). For that (Self), it remains established (sthita) in that way, there. Due to the absence of any true visible reality (dṛśyābhāva), and since the visible world is unreal (asaddṛśya), then who performs what, and where, by what means (tena)?
अहं सुखीति सुखिता अहं दुःखीति दुःखिता ।
सर्व एव स्वरूपस्था व्योमात्मानोऽपि पार्थिवाः ॥ २७ ॥
ahaṃ sukhīti sukhitā ahaṃ duḥkhīti duḥkhitā ,
sarva eva svarūpasthā vyomātmāno'pi pārthivāḥ 27
27. aham sukhī iti sukhitā aham duḥkhī iti duḥkhitā |
sarve eva svarūpasthāḥ vyoma-ātmānaḥ api pārthivāḥ ||
27. aham sukhī iti sukhitā; aham duḥkhī iti duḥkhitā.
sarve eva pārthivāḥ api vyoma-ātmānaḥ svarūpasthāḥ (bhavanti)
27. One becomes happy by thinking, 'I am happy,' and unhappy by thinking, 'I am unhappy.' All beings, though their essential self (ātman) is like infinite space and established in its true nature (svarūpa), are nevertheless perceived as earthly and conditioned.
सर्वेषामेव भावानां चिदाकाशात्मनामपि ।
मिथ्यैव स्वप्नशैलानामिव पार्थिवता स्थिता ॥ २८ ॥
sarveṣāmeva bhāvānāṃ cidākāśātmanāmapi ,
mithyaiva svapnaśailānāmiva pārthivatā sthitā 28
28. sarveṣām eva bhāvānām cit-ākāśa-ātmanām api |
mithyā eva svapna-śailānām iva pārthivatā sthitā ||
28. cit-ākāśa-ātmanām api sarveṣām eva bhāvānām
pārthivatā svapna-śailānām iva mithyā eva sthitā
28. The materiality of all existent things, even though their self (ātman) is of the nature of consciousness-space, is established as false (mithyā), just like mountains in a dream.
अहंत्वोल्लेखतः सत्ता भ्रमभावविकारिणी ।
तदभावात्स्वभावैकनिष्ठता शमशालिनी ॥ २९ ॥
ahaṃtvollekhataḥ sattā bhramabhāvavikāriṇī ,
tadabhāvātsvabhāvaikaniṣṭhatā śamaśālinī 29
29. ahaṃ-tva-ullekhataḥ sattā bhrama-bhāva-vikāriṇī |
tat-abhāvāt sva-bhāva-eka-niṣṭhatā śama-śālinī ||
29. ahaṃ-tva-ullekhataḥ sattā bhrama-bhāva-vikāriṇī (bhavati).
tat-abhāvāt (tu) śama-śālinī sva-bhāva-eka-niṣṭhatā (bhavati)
29. From the manifestation of 'I-ness' (ahaṃtva), existence becomes subject to the modification of illusory states. When that (ahaṃtva) is absent, there is a singular steadfastness in one's own intrinsic nature (svabhāva), which is characterized by tranquility.
हेम्नः कटकशब्दार्थो व्यतिरिक्तो यथास्ति ते ।
व्यतिरिक्ता तथा सत्या नाहंतास्ति शमात्मनः ॥ ३० ॥
hemnaḥ kaṭakaśabdārtho vyatirikto yathāsti te ,
vyatiriktā tathā satyā nāhaṃtāsti śamātmanaḥ 30
30. hemnaḥ kaṭaka-śabda-arthaḥ vyatiriktaḥ yathā asti te |
vyatiriktā tathā satyā na ahaṃ-tā asti śama-ātmanaḥ ||
30. yathā hemnaḥ kaṭaka-śabda-arthaḥ te vyatiriktaḥ asti,
tathā śama-ātmanaḥ satyā vyatiriktā ahaṃ-tā na asti
30. Just as the meaning of the word 'bracelet' is considered distinct from its underlying gold, similarly, a truly distinct 'I-ness' (ahaṃtā) does not exist for the tranquil self (ātman).
निर्वाणो निर्मना मौनी कर्ताऽकर्ता च शीतलः ।
ज्ञ एव शान्त एवास्ते शून्य एवाभिपूरितः ॥ ३१ ॥
nirvāṇo nirmanā maunī kartā'kartā ca śītalaḥ ,
jña eva śānta evāste śūnya evābhipūritaḥ 31
31. nirvāṇaḥ nirmanāḥ maunī kartā akartā ca śītalaḥ
jñaḥ eva śāntaḥ eva āste śūnyaḥ eva abhipūritaḥ
31. nirvāṇaḥ nirmanāḥ maunī kartā akartā ca śītalaḥ
jñaḥ eva śāntaḥ śūnyaḥ eva abhipūritaḥ eva āste
31. The one who has attained the supreme liberation (nirvāṇa), who is free from mental constructs, and is silent, is simultaneously both an actor and a non-actor, and remains tranquil. Such a knower (jña) simply exists, peaceful, utterly empty, yet at the same time completely full.
निर्वासनास्पन्दपरो यन्त्रपुत्रकगात्रवत् ।
स यथास्थितमेवास्ते ज्ञः संव्यवहरन्नपि ॥ ३२ ॥
nirvāsanāspandaparo yantraputrakagātravat ,
sa yathāsthitamevāste jñaḥ saṃvyavaharannapi 32
32. nirvāsanāspandaparaḥ yantraputrakagātravat saḥ
yathāsthitam eva āste jñaḥ saṃvyavaharan api
32. saḥ jñaḥ nirvāsanāspandaparaḥ yantraputrakagātravat
saṃvyavaharan api yathāsthitam eva āste
32. The knower (jña), whose movements are free from latent desires (vāsanā), remains precisely as he is, like the body of a mechanical puppet, even while engaging in worldly activities.
यथा मञ्चकसंस्थस्य स्पन्दन्ते नैव वा शिशोः ।
अङ्गानि स्वानुसंधानं विनैवंविदितात्मनः ॥ ३३ ॥
yathā mañcakasaṃsthasya spandante naiva vā śiśoḥ ,
aṅgāni svānusaṃdhānaṃ vinaivaṃviditātmanaḥ 33
33. yathā mañcakasaṃsthasya spandante na eva vā śiśoḥ
aṅgāni svānusandhānam vinā evam viditātmanaḥ
33. yathā mañcakasaṃsthasya śiśoḥ aṅgāni svānusandhānam vinā na eva vā spandante,
evam viditātmanaḥ (aṅgāni spandante)
33. Just as the limbs of a child lying on a bed do not stir at all without conscious self-awareness, similarly for one whose true Self (ātman) is thus known.
निःसंबोधैकबोधस्य निराशेहैषणाशिषः ।
शान्तानन्तात्मरूपत्वादनुसंधानता कुतः ॥ ३४ ॥
niḥsaṃbodhaikabodhasya nirāśehaiṣaṇāśiṣaḥ ,
śāntānantātmarūpatvādanusaṃdhānatā kutaḥ 34
34. niḥsambodhaikabodhasya nirāśaiheṣaṇāśiṣaḥ
śāntānantātmarūpatvāt anusandhānatā kutaḥ
34. niḥsambodhaikabodhasya nirāśaiheṣaṇāśiṣaḥ (puruṣasya)
śāntānantātmarūpatvāt anusandhānatā kutaḥ (syāt)
34. For one whose singular knowledge (bodha) transcends all conceptual understanding, and who is devoid of hope, striving, desire, and the yearning for blessings - how could there be any (need for) self-contemplation (anusandhāna), given their intrinsic nature (rūpatva) as the tranquil, infinite Self (ātman)?
अद्रष्टुरपदृश्यस्यादृग्रूपस्यापरूपिणः ।
कुतः किलानुसंधानमनपेक्षस्य पश्यतः ॥ ३५ ॥
adraṣṭurapadṛśyasyādṛgrūpasyāparūpiṇaḥ ,
kutaḥ kilānusaṃdhānamanapekṣasya paśyataḥ 35
35. adraṣṭuḥ apadṛśyasya adṛgrūpasya aparūpiṇaḥ
kutaḥ kila anusandhānam anapekṣasya paśyataḥ
35. adraṣṭuḥ apadṛśyasya adṛgrūpasya aparūpiṇaḥ
anapekṣasya paśyataḥ kila anusandhānam kutaḥ
35. For one who is the non-seer, the unperceivable, the formless, and without a specific shape - and who observes without any expectation - how, indeed, can there be any need for investigation or seeking (anusandhāna)?
अपेक्षैव घनो बन्ध उपेक्षैव विमुक्तता ।
सर्वशब्दान्विता तस्यां विश्रान्तेन किमीक्ष्यते ॥ ३६ ॥
apekṣaiva ghano bandha upekṣaiva vimuktatā ,
sarvaśabdānvitā tasyāṃ viśrāntena kimīkṣyate 36
36. apekṣā eva ghanaḥ bandhaḥ upekṣā eva vimuktatā
sarvaśabdānvitā tasyām viśrāntena kim īkṣyate
36. apekṣā eva ghanaḥ bandhaḥ upekṣā eva vimuktatā
sarvaśabdānvitā tasyām viśrāntena kim īkṣyate
36. Indeed, expectation (apekṣā) is dense bondage, and indeed, indifference (upekṣā) is liberation. For one who is settled in that indifference - which is accompanied by all words or concepts - what more is there to perceive or seek?
पार्थिवत्वे शरीरेऽस्मिन्स्वस्वप्नाङ्ग इवासति ।
भ्रममात्रात्मनि कुतः क्व कस्य किमपेक्षणम् ॥ ३७ ॥
pārthivatve śarīre'sminsvasvapnāṅga ivāsati ,
bhramamātrātmani kutaḥ kva kasya kimapekṣaṇam 37
37. pārthivatve śarīre asmin svasvapnāṅga iva asati
bhramamātrātmani kutaḥ kva kasya kim apekṣaṇam
37. pārthivatve asmin śarīre svasvapnāṅga iva asati
bhramamātrātmani kutaḥ kva kasya kim apekṣaṇam
37. When this body, with its material nature (pārthivatva), is unreal - like an element in one's own dream - and whose very essence (ātman) is nothing but illusion, then from where, where, for whom, and what kind of expectation (apekṣaṇa) can there be?
उपशान्तसमस्तेहं विगताखिलकौतुकम् ।
निरस्तवेदनं ज्ञेन विदा केवलमास्यते ॥ ३८ ॥
upaśāntasamastehaṃ vigatākhilakautukam ,
nirastavedanaṃ jñena vidā kevalamāsyate 38
38. upaśāntasamasteham vigatākhilakautukam
nirastavedanam jñena vidā kevalam āsyate
38. upaśāntasamasteham vigatākhilakautukam
nirastavedanam jñena vidā kevalam āsyate
38. When all striving (īhā) has completely ceased, all curiosity has entirely vanished, and all suffering has been eliminated, the enlightened one (jña) simply abides, solely through wisdom (vid).
मङ्किनेति श्रुतवता ततो मोहो महानपि ।
अशेषेण परित्यक्तस्तत्रैव त्वगिवाहिना ॥ ३९ ॥
maṅkineti śrutavatā tato moho mahānapi ,
aśeṣeṇa parityaktastatraiva tvagivāhinā 39
39. maṅkinā iti śrutavatā tataḥ mohaḥ mahān api
aśeṣeṇa parityaktaḥ tatra eva tvak iva ahinā
39. maṅkinā iti śrutavatā tataḥ mahān api mohaḥ aśeṣeṇa parityaktaḥ,
ahinā tvak iva tatra eva.
39. By one who has heard this (teaching) of Maṅki, even great delusion was completely abandoned, just as a snake sheds its skin in that very (state of transformation).
प्रवाहापतितं कार्यं कुर्वतापास्तवासनम् ।
तेन वर्षशतस्यान्ते स्थितमद्रौ समाधिना ॥ ४० ॥
pravāhāpatitaṃ kāryaṃ kurvatāpāstavāsanam ,
tena varṣaśatasyānte sthitamadrau samādhinā 40
40. pravāhāpatitam kāryam kurvatā apāstavāsanam
tena varṣaśatasya ante sthitam adrau samādhinā
40. apāstavāsanam (tena) pravāhāpatitam kāryam kurvatā,
tena varṣaśatasya ante adrau samādhinā sthitam.
40. By performing actions that arose spontaneously (without prior planning), having cast off all latent impressions (vāsanā), he remained on the mountain in deep meditative absorption (samādhi) until the end of a hundred years.
तत्राद्ययावत्पाषाणसमधर्मा स तिष्ठति ।
संशान्तकरणो योगी बोध्यमानः प्रबुध्यते ॥ ४१ ॥
tatrādyayāvatpāṣāṇasamadharmā sa tiṣṭhati ,
saṃśāntakaraṇo yogī bodhyamānaḥ prabudhyate 41
41. tatra adyayāvat pāṣāṇasamadharmā saḥ tiṣṭhati
saṃśāntakaraṇaḥ yogī bodhyamānaḥ prabudhyate
41. tatra adyayāvat saḥ pāṣāṇasamadharmā tiṣṭhati.
saṃśāntakaraṇaḥ yogī bodhyamānaḥ prabudhyate.
41. There, even until today, he remains, having the intrinsic nature (dharma) of a stone. That yogi (yogi), whose senses are completely calmed, only awakens when he is awakened (by others).
एतेन राघव विवेकपदेन शान्तिमासादयोदयवता मनसा विहर्तुम् ।
मा दीनतां व्रजतु रागमयी मतिस्ते क्षीणा क्षणादसलिलेव शरद्धनाली ॥ ४२ ॥
etena rāghava vivekapadena śāntimāsādayodayavatā manasā vihartum ,
mā dīnatāṃ vrajatu rāgamayī matiste kṣīṇā kṣaṇādasalileva śaraddhanālī 42
42. etena rāghava vivekapadena śāntim
āsādaya udayavatā manasā vihartum mā
dīnatām vrajatu rāgamayī matiḥ te
kṣīṇā kṣaṇāt asalilā iva śarat ghanālī
42. rāghava,
etena vivekapadena śāntim āsādaya udayavatā manasā vihartum.
te rāgamayī matiḥ dīnatām mā vrajatu; kṣaṇāt kṣīṇā asalilā śarat ghanālī iva (mā vrajatu).
42. O Rāghava, through this path of discernment (viveka), attain peace so that you may act with an elevated mind. Let your intellect (mati), which is full of attachment (rāga), not quickly fall into wretchedness and decay, like an autumn cloud formation devoid of water.

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 (current chapter) 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