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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-28

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श्रीराम उवाच ।
बीजाङ्कुराणां पुरुषकर्मणां जन्मकारिणाम् ।
दैवशब्दार्थयुक्तानां तत्त्वं वद विभो पुनः ॥ १ ॥
śrīrāma uvāca ,
bījāṅkurāṇāṃ puruṣakarmaṇāṃ janmakāriṇām ,
daivaśabdārthayuktānāṃ tattvaṃ vada vibho punaḥ 1
1. śrīrāma uvāca bījāṅkurāṇām puruṣakarmaṇām janmakāriṇām
daivaśabdārthayuktānām tattvam vada vibho punaḥ
1. śrīrāma uvāca vibho bījāṅkurāṇām puruṣakarmaṇām
janmakāriṇām daivaśabdārthayuktānām tattvam punaḥ vada
1. Śrī Rāma said: "O Lord, explain again the true nature of seeds and sprouts, of the actions (karma) of persons (puruṣa), and of those things that cause birth/origination, which are associated with the meaning of the word 'fate' (daiva)."
श्रीवसिष्ठ उवाच ।
दैवकर्मादिपर्यायं घटादि घटतावधि ।
संवित्स्पन्दनमेवेदं लोके पुरुषतां गतम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
daivakarmādiparyāyaṃ ghaṭādi ghaṭatāvadhi ,
saṃvitspandanamevedaṃ loke puruṣatāṃ gatam 2
2. śrī-vasiṣṭha uvāca daiva-karma-ādi-paryāyam ghaṭa ādi
ghaṭatā avadhi saṃvit-spandanam eva idam loke puruṣatām gatam
2. śrī-vasiṣṭha uvāca idam saṃvit-spandanam eva loke puruṣatām
gatam daiva-karma-ādi-paryāyam ghaṭa ādi ghaṭatā avadhi
2. Śrī Vasiṣṭha said: This very pulsation of consciousness is what, in this world, takes on the form of an individual soul (puruṣa). It encompasses everything, from fate and action (karma) to the existence of a pot and its specific nature.
संवित्स्पन्दादृते पुंस्त्वं कर्म वा कीदृशं भवेत् ।
घटावटपटाद्यात्म ह्येतेनैव जगत् कृतम् ॥ ३ ॥
saṃvitspandādṛte puṃstvaṃ karma vā kīdṛśaṃ bhavet ,
ghaṭāvaṭapaṭādyātma hyetenaiva jagat kṛtam 3
3. saṃvit-spandāt ṛte puṃstvam karma vā kīdṛśam bhavet
ghaṭa-avaṭa-paṭa-ādi-ātma hi etena eva jagat kṛtam
3. saṃvit-spandāt ṛte puṃstvam vā karma kīdṛśam bhavet
hi etena eva ghaṭa-avaṭa-paṭa-ādi-ātma jagat kṛtam
3. What kind of individual being (puruṣa) or action (karma) could there be without the pulsation of consciousness? Indeed, it is by this very pulsation that the world is created, comprising things like pots, pits, and clothes, having the nature (ātman) of such.
प्रवर्तते जगल्लक्ष्मीः संवित्स्पन्दात्सवासनात् ।
निवर्तते हि संसारः संवित्स्पन्वादवासनात् ॥ ४ ॥
pravartate jagallakṣmīḥ saṃvitspandātsavāsanāt ,
nivartate hi saṃsāraḥ saṃvitspanvādavāsanāt 4
4. pravartate jagat-lakṣmīḥ saṃvit-spandāt sa-vāsanāt
nivartate hi saṃsāraḥ saṃvit-spandāt a-vāsanāt
4. sa-vāsanāt saṃvit-spandāt jagat-lakṣmīḥ pravartate
hi a-vāsanāt saṃvit-spandāt saṃsāraḥ nivartate
4. The world's manifestation arises from the pulsation of consciousness accompanied by latent impressions. Conversely, the cycle of transmigration (saṃsāra) ceases through the pulsation of consciousness that is devoid of latent impressions.
अवासनं हि संवित्तेः स्पन्दमस्पन्दनं विदुः ।
सस्पन्दोऽप्यस्फुरत्स्पन्दो येनावर्तादिनोह्यते ॥ ५ ॥
avāsanaṃ hi saṃvitteḥ spandamaspandanaṃ viduḥ ,
saspando'pyasphuratspando yenāvartādinohyate 5
5. a-vāsananam hi saṃvitteḥ spandam a-spandanam viduḥ
sa-spandaḥ api a-sphurat-spandaḥ yena āvarta-ādi na uhyate
5. hi saṃvitteḥ a-vāsananam spandam a-spandanam viduḥ
sa-spandaḥ api a-sphurat-spandaḥ yena āvarta-ādi na uhyate
5. Indeed, the pulsation of consciousness that is devoid of latent impressions is considered by them to be a non-pulsation. Even though it is a pulsation, it is an unmanifested pulsation, through which phenomena like whirls are not generated.
मनागपि न भेदोऽस्ति संवित्स्पन्दमयात्मनोः ।
कल्पनांशादृते राम सृष्टौ पुरुषकर्मणोः ॥ ६ ॥
manāgapi na bhedo'sti saṃvitspandamayātmanoḥ ,
kalpanāṃśādṛte rāma sṛṣṭau puruṣakarmaṇoḥ 6
6. manāk api na bhedaḥ asti saṃvit spandamaya-ātmanoḥ
kalpanā-aṃśāt ṛte rāma sṛṣṭau puruṣa-karmaṇoḥ
6. rāma sṛṣṭau saṃvit spandamaya-ātmanoḥ puruṣa-karmaṇoḥ
kalpanā-aṃśāt ṛte manāk api bhedaḥ na asti
6. O Rāma, in creation, there is not even a slight difference between consciousness and the vibrant self (ātman), nor between the individual (puruṣa) and action (karma), except for the aspect of imagination.
जलवीच्योर्यथा द्वित्वं संकल्पोत्थं न वास्तवम् ।
तथेह चित्परिस्पन्दरूपयोर्जन्तुकर्मणोः ॥ ७ ॥
jalavīcyoryathā dvitvaṃ saṃkalpotthaṃ na vāstavam ,
tatheha citparispandarūpayorjantukarmaṇoḥ 7
7. jala-vīcyoḥ yathā dvitvam saṅkalpa-uttham na vāstavam
tathā iha cit parispanda-rūpayoḥ jantu-karmaṇoḥ
7. yathā jala-vīcyoḥ dvitvam saṅkalpa-uttham na vāstavam,
iha tathā cit parispanda-rūpayoḥ jantu-karmaṇoḥ
7. Just as the perceived duality between water and waves arises from mental conception and is not truly real, similarly here, the duality concerning consciousness and its vibrant manifestation, as well as the living being and action (karma), is not real.
कर्मैव पुरुषो राम पुरुषस्यैव कर्मता ।
एते ह्यभिन्ने विद्धि त्वं यथा तुहिनशीतते ॥ ८ ॥
karmaiva puruṣo rāma puruṣasyaiva karmatā ,
ete hyabhinne viddhi tvaṃ yathā tuhinaśītate 8
8. karma eva puruṣaḥ rāma puruṣasya eva karmatā
ete hi abhinne viddhi tvam yathā tuhina-śītatate
8. rāma karma eva puruṣaḥ,
puruṣasya eva karmatā.
tvam hi ete abhinne viddhi,
yathā tuhina-śītatate
8. O Rāma, action (karma) itself is the individual (puruṣa), and the individual's (puruṣa's) nature is indeed action (karma). Know that these two are indeed non-different, just as snow and coldness are.
हिमं यत्तद्यथा शैत्यं यच्छैत्यं तद्यथा हिमम् ।
यत्कर्मासौ तथा जन्तुर्यो जन्तुः कर्म तत्तथा ॥ ९ ॥
himaṃ yattadyathā śaityaṃ yacchaityaṃ tadyathā himam ,
yatkarmāsau tathā janturyo jantuḥ karma tattathā 9
9. himam yat tat yathā śaityam yat śaityam tat yathā himam
yat karma asau tathā jantuḥ yaḥ jantuḥ karma tat tathā
9. yathā yat himam tat śaityam,
yathā yat śaityam tat himam.
tathā yat karma asau jantuḥ,
yaḥ jantuḥ tat karma tathā.
9. Just as what is snow is coldness, and what is coldness is snow; similarly, what is action (karma) is the living being, and what is the living being is action (karma).
संवित्स्पन्दरसस्यैव दैवकर्मनरादयः ।
पर्यायशब्दा न पुनः पृथक्कर्मादयः स्थिताः ॥ १० ॥
saṃvitspandarasasyaiva daivakarmanarādayaḥ ,
paryāyaśabdā na punaḥ pṛthakkarmādayaḥ sthitāḥ 10
10. saṃvitspandarasasya eva daivakarmanarādayaḥ
paryāyaśabdāḥ na punar pṛthakkarmādayaḥ sthitāḥ
10. daivakarmanarādayaḥ saṃvitspandarasasya eva
paryāyaśabdāḥ punar pṛthakkarmādayaḥ na sthitāḥ
10. Terms like "divine", "action (karma)", "human", and so on, are merely synonymous expressions for the essence of the pulsation of consciousness (saṃvit-spanda). They do not, in fact, refer to separate entities or independent actions existing distinctly.
स्पन्दात्संविज्जगद्वीजमस्पन्दाद्यात्यबीजताम् ।
अङ्कुरश्च तदेवान्तः स्थितत्वादङ्कुरश्रियः ॥ ११ ॥
spandātsaṃvijjagadvījamaspandādyātyabījatām ,
aṅkuraśca tadevāntaḥ sthitatvādaṅkuraśriyaḥ 11
11. spandāt saṃvit jagadbījam aspandāt yāti abījatām
aṅkuraḥ ca tat eva antaḥ sthitatvāt aṅkuraśriyaḥ
11. spandāt saṃvit jagadbījam aspandāt abījatām yāti.
ca aṅkuraḥ tat eva antaḥ sthitatvāt aṅkuraśriyaḥ
11. Through its pulsation (spanda), consciousness (saṃvit) becomes the seed of the universe; through its non-pulsation, it attains a state of being seedless. And similarly, a sprout manifests the full potential (aṅkura-śrī) because it inherently exists within that (seed).
चित्त्वं च क्वचिदस्पन्दं क्वचित्स्पन्दं स्वभावतः ।
अनन्तमेकार्णववद्दिक्कालक्रमसंस्थितम् ॥ १२ ॥
cittvaṃ ca kvacidaspandaṃ kvacitspandaṃ svabhāvataḥ ,
anantamekārṇavavaddikkālakramasaṃsthitam 12
12. cittvam ca kvacit aspandam kvacit spandam svabhāvataḥ
anantam ekārṇavavat dikkālakramasaṃsthitam
12. cittvam svabhāvataḥ ca kvacit aspandam kvacit
spandam anantam ekārṇavavat dikkālakramasaṃsthitam
12. The nature of consciousness (cit-tva), by its very essence, is sometimes motionless and sometimes pulsating. It is infinite, like a single ocean, existing pervading the sequence of space and time.
संवित्स्पन्दो वासनावानिह बीजमकारणम् ।
भूत्वा कारणतामेति देहादेरङ्कुरावलेः ॥ १३ ॥
saṃvitspando vāsanāvāniha bījamakāraṇam ,
bhūtvā kāraṇatāmeti dehāderaṅkurāvaleḥ 13
13. saṃvitspandaḥ vāsanāvān iha bījam akāraṇam
bhūtvā kāraṇatām eti dehādeḥ aṅkurāvaleḥ
13. iha vāsanāvān saṃvitspandaḥ akāraṇam bījam
bhūtvā dehādeḥ aṅkurāvaleḥ kāraṇatām eti
13. The pulsation of consciousness (saṃvit-spanda), laden with latent tendencies (vāsanā), though initially a causeless seed (bījam akāraṇam) in this world (iha), eventually attains the state of being the cause for the body and its like (dehādi), as well as for the successive series of sprouts (aṅkurāvali).
तृणवल्लीलतागुल्मबीजान्तरगतेरपि ।
बीजं संवित्स्पन्द एव तस्य बीजं न विद्यते ॥ १४ ॥
tṛṇavallīlatāgulmabījāntaragaterapi ,
bījaṃ saṃvitspanda eva tasya bījaṃ na vidyate 14
14. tṛṇavallīlatāgulmabījāntaragateḥ api bījam
saṃvitspandaḥ eva tasya bījam na vidyate
14. tṛṇavallīlatāgulmabījāntaragateḥ api bījam
saṃvitspandaḥ eva tasya bījam na vidyate
14. Even for the inherent movement or existence within the seeds of grass, creepers, vines, and bushes, the fundamental seed is indeed the pulsation of consciousness (saṃvit). For that pulsation of consciousness (saṃvit), no further seed exists.
न बीजाङ्कुरयोर्भेदो विद्यतेऽग्न्यौष्ण्ययोरिव ।
बीजमेवाङ्कुरं विद्धि विद्धि कर्मैव मानवम् ॥ १५ ॥
na bījāṅkurayorbhedo vidyate'gnyauṣṇyayoriva ,
bījamevāṅkuraṃ viddhi viddhi karmaiva mānavam 15
15. na bījāṅkurayoḥ bhedaḥ vidyate agnyauṣṇyayor iva
bījam eva aṅkuram viddhi viddhi karma eva mānavam
15. bījāṅkurayoḥ bhedaḥ agnyauṣṇyayor iva na vidyate aṅkuram bījam eva viddhi,
mānavam karma eva viddhi
15. There is no difference between a seed and a sprout, just as there is no difference between fire and its inherent heat. Understand (viddhi) that the sprout is indeed the seed, and likewise, understand (viddhi) that human experience (mānavam) is indeed (karma) action.
चित्स्फुरन्ती भूमिकोशे करोति स्थावराङ्कुरम् ।
स्थूलान्सूक्ष्मान्मृदुक्रूरान्पयोबुद्बुदकानिव ॥ १६ ॥
citsphurantī bhūmikośe karoti sthāvarāṅkuram ,
sthūlānsūkṣmānmṛdukrūrānpayobudbudakāniva 16
16. cit sphurantī bhūmīkośe karoti sthāvarāṅkuram
sthūlān sūkṣmān mṛdukrūrān payobudbudakān iva
16. sphurantī cit bhūmīkośe sthūlān sūkṣmān mṛdukrūrān
payobudbudakān iva sthāvarāṅkuram karoti
16. Consciousness (cit), vibrating within the earthly sheath (bhūmīkośa), creates the sprouts of inanimate things - gross and subtle, gentle and fierce - just like bubbles in water.
चिता विना धराकोशादत्यन्तपरिपेलवात् ।
अङ्कुरान्वज्रसारांश्च क उल्लासयितुं क्षमः ॥ १७ ॥
citā vinā dharākośādatyantaparipelavāt ,
aṅkurānvajrasārāṃśca ka ullāsayituṃ kṣamaḥ 17
17. citā vinā dharākośāt atyantaparipelavāt
aṅkurān vajrasārān ca kaḥ ullāsayitum kṣamaḥ
17. citā vinā atyantaparipelavāt dharākośāt
vajrasārān ca aṅkurān ullāsayitum kaḥ kṣamaḥ
17. Without consciousness (cit), who indeed would be capable of causing the sprouts, even those as firm as a diamond (vajra), to emerge from the extremely delicate earthly sheath?
प्राणिवीर्यरसान्तस्था संविज्जंगममाततम् ।
तनोति लतिकान्तस्थो रसः पुष्पफलं यथा ॥ १८ ॥
prāṇivīryarasāntasthā saṃvijjaṃgamamātatam ,
tanoti latikāntastho rasaḥ puṣpaphalaṃ yathā 18
18. prāṇivīryarasāntasthā saṃvit jaṅgamam ātatam
tanoti latikāntasthaḥ rasaḥ puṣpaphalam yathā
18. yathā latikāntasthaḥ rasaḥ puṣpaphalam tanoti,
prāṇivīryarasāntasthā saṃvit jaṅgamam ātatam tanoti
18. Just as the sap (rasa) residing within a creeper produces flowers and fruit, so too does the consciousness (saṃvit), which is present within the vital essence (prāṇavīryarasa) of living beings, extend and pervade the entire animate creation.
यदि सर्वगता संविद्भवेन्नातिबलीयसी ।
तत्क उल्लासने शक्तः स्याद्देवासुरभूभृताम् ॥ १९ ॥
yadi sarvagatā saṃvidbhavennātibalīyasī ,
tatka ullāsane śaktaḥ syāddevāsurabhūbhṛtām 19
19. yadi sarvagatā saṃvit bhavet na atibalīyasī
tat kaḥ ullāsane śaktaḥ syāt devāsurabhūbhṛtām
19. yadi sarvagatā saṃvit atibalīyasī na bhavet,
tat kaḥ devāsurabhūbhṛtām ullāsane śaktaḥ syāt
19. If the all-pervading consciousness (saṃvit) were not supremely powerful, then who would be capable of animating (or manifesting) the gods, demons, and kings?
जङ्गमानां स्थावराणामेतदाद्यं च बीजकम् ।
संविद्विस्फुरणामात्रमस्य बीजं न विद्यते ॥ २० ॥
jaṅgamānāṃ sthāvarāṇāmetadādyaṃ ca bījakam ,
saṃvidvisphuraṇāmātramasya bījaṃ na vidyate 20
20. jaṅgamānām sthāvarāṇām etat ādyam ca bījakam
saṃvit visphuraṇāmātram asya bījam na vidyate
20. etat jaṅgamānām sthāvarāṇām ca ādyam bījakam.
asya saṃvit visphuraṇāmātram bījam na vidyate
20. This (consciousness) is the original seed of both animate and inanimate beings. For this (consciousness) itself, there is no other seed apart from its own mere manifestation.
बीजाङ्कुरविकल्पानां क्रियापुरुषकर्मणाम् ।
ऊर्मिवीचितरङ्गाणां नास्ति भेदो न वस्तुनि ॥ २१ ॥
bījāṅkuravikalpānāṃ kriyāpuruṣakarmaṇām ,
ūrmivīcitaraṅgāṇāṃ nāsti bhedo na vastuni 21
21. bījāṅkuravikalpānām kriyāpuruṣakarmaṇām
ūrmivīcitaraṅgāṇām na asti bhedaḥ na vastuni
21. bījāṅkuravikalpānām kriyāpuruṣakarmaṇām
ūrmivīcitaraṅgāṇām vastuni bhedaḥ na asti
21. There is no real difference (vastu) among the distinctions of seed and sprout, the actions performed by individuals, and waves, ripples, and surges.
संवित्तेर्जन्मबीजस्य योऽन्तस्थो वासनारसः ।
स करोत्यङ्कुरोल्लासं तमसङ्गाग्निना दह ॥ २३ ॥
saṃvitterjanmabījasya yo'ntastho vāsanārasaḥ ,
sa karotyaṅkurollāsaṃ tamasaṅgāgninā daha 23
23. saṃvitteḥ janmabījasya yaḥ antastaḥ vāsanārasaḥ
saḥ karoti aṅkurollāsam tam asaṅgāgninā daha
23. saṃvitteḥ janmabījasya yaḥ antastaḥ vāsanārasaḥ saḥ aṅkurollāsam karoti.
tam asaṅgāgninā daha.
23. That internal essence of latent impressions (vāsanā), which is the seed for the cyclical existence (saṃsāra) of consciousness (saṃvitti), causes the blossoming of (new) experiences. Burn that (essence) with the fire of non-attachment (asaṅga)!
कुर्वतोऽकुर्वतश्चैव मनसा यदमज्जनम् ।
शुभाशुभेषु कार्येषु तदसङ्गं विदुर्बुधाः ॥ २४ ॥
kurvato'kurvataścaiva manasā yadamajjanam ,
śubhāśubheṣu kāryeṣu tadasaṅgaṃ vidurbudhāḥ 24
24. kurvataḥ akurvataḥ ca eva manasā yat amajjanam
śubhāśubheṣu kāryeṣu tat asaṅgam viduḥ budhāḥ
24. budhāḥ yat kurvataḥ akurvataḥ ca eva śubhāśubheṣu kāryeṣu manasā amajjanam tat asaṅgam viduḥ.
24. The wise ones (budhāḥ) understand that non-immersion (amajjana) of the mind (manasā) in good and bad actions (karma), whether one is performing them or refraining from them, is (true) non-attachment (asaṅga).
अथवा वासनोत्साद एवासङ्ग इति स्मृतः ।
यया कयाचिद्युक्त्यान्तः संपादय तमेव हि ॥ २५ ॥
athavā vāsanotsāda evāsaṅga iti smṛtaḥ ,
yayā kayācidyuktyāntaḥ saṃpādaya tameva hi 25
25. athavā vāsanotsādaḥ eva asaṅgaḥ iti smṛtaḥ
yayā kayācit yuktyā antaḥ saṃpādaya tam eva hi
25. athavā vāsanotsādaḥ eva asaṅgaḥ iti smṛtaḥ.
yayā kayācit yuktyā eva tam antaḥ hi saṃpādaya.
25. Alternatively, the eradication of latent impressions (vāsanā) is indeed considered to be non-attachment (asaṅga). Therefore, by whatever means (yukti) available, cultivate that (non-attachment) within yourself.
ययैव वेत्सि ततया युक्त्या पुरुषयत्नतः ।
वासनाङ्कुरनिर्मूलमेतदेव परं शिवम् ॥ २६ ॥
yayaiva vetsi tatayā yuktyā puruṣayatnataḥ ,
vāsanāṅkuranirmūlametadeva paraṃ śivam 26
26. yayā eva vetsi tatayā yuktyā puruṣayatnataḥ
vāsanā-aṅkura-nirmūlam etat eva param śivam
26. yayā eva yuktyā vetsi tatayā puruṣayatnataḥ
etat eva vāsanā-aṅkura-nirmūlam param śivam
26. By the very method you understand, through that reasoning and human effort, this uprooting of the sprouts of latent impressions (vāsanā) is indeed the supreme auspiciousness.
पौरुषेण प्रयत्नेन यथा जानासि वा तथा ।
निवारयाहंभावांशमेषोऽसौ वासनाक्षयः ॥ २७ ॥
pauruṣeṇa prayatnena yathā jānāsi vā tathā ,
nivārayāhaṃbhāvāṃśameṣo'sau vāsanākṣayaḥ 27
27. pauruṣeṇa prayatnena yathā jānāsi vā tathā
nivāraya ahaṃ-bhāva-aṃśam eṣaḥ asau vāsanākṣayaḥ
27. yathā vā tathā pauruṣeṇa prayatnena
ahaṃ-bhāva-aṃśam nivāraya eṣaḥ asau vāsanākṣayaḥ
27. By human effort, in the way you comprehend, eliminate the aspect of the ego (ahaṅkāra); this very action constitutes the destruction of latent impressions (vāsanā).
नास्त्येव पौरुषादन्या संसारोत्तरणे गतिः ।
निरहंभावरूपेऽस्मिन्वासनाक्षयनामनि ॥ २८ ॥
nāstyeva pauruṣādanyā saṃsārottaraṇe gatiḥ ,
nirahaṃbhāvarūpe'sminvāsanākṣayanāmani 28
28. na asti eva pauruṣāt anyā saṃsāra-uttaraṇe gatiḥ
nir-ahaṃ-bhāva-rūpe asmin vāsanā-kṣaya-nāmani
28. pauruṣāt anyā gatiḥ saṃsāra-uttaraṇe na eva asti
asmin nir-ahaṃ-bhāva-rūpe vāsanā-kṣaya-nāmani
28. There is indeed no other means for transcending the cycle of existence (saṃsāra) than human effort. This effort is in the form of the absence of ego (ahaṅkāra) and is called the destruction of latent impressions (vāsanā).
द्वित्वं नृकर्मणोर्यस्य बीजाङ्कुरतया तयोः ।
विपश्चित्पशवे तस्मै महतेऽस्तु सदा नमः ॥ २९ ॥
dvitvaṃ nṛkarmaṇoryasya bījāṅkuratayā tayoḥ ,
vipaścitpaśave tasmai mahate'stu sadā namaḥ 29
29. dvitvam nṛkarmaṇoḥ yasya bījāṅkuratayā tayoḥ
vipaścit paśave tasmai mahate astu sadā namaḥ
29. yasya nṛkarmaṇoḥ tayoḥ dvitvam bījāṅkuratayā [asti],
tasmai mahate vipaścit paśave sadā namaḥ astu.
29. Salutations always be to that great, discerning one who, though outwardly appearing like an animal (paśu), comprehends the twofold nature of human actions (karma) as existing like a seed and its sprout for those very actions (karma).
न बीजमादावस्त्यन्यन्नाङ्कुरो न च वा नरः ।
न कर्म न च दैवादि केवलं चिदुदेति हि ॥ ३० ॥
na bījamādāvastyanyannāṅkuro na ca vā naraḥ ,
na karma na ca daivādi kevalaṃ cidudeti hi 30
30. na bījam ādau asti anyat na aṅkuraḥ na ca vā naraḥ
na karma na ca daiva-ādi kevalam cit ud eti hi
30. ādau na bījam na anyat asti na aṅkuraḥ na ca vā
naraḥ na karma na ca daiva-ādi kevalam cit hi ud eti
30. In the beginning, there is no other seed, nor a sprout, nor a person (nara); neither is there action (karma), nor destiny and the like. Indeed, only pure consciousness (cit) manifests.
नो बीजमस्ति न किलाङ्कुरकोऽपि वास्ति नाप्यस्ति कर्म पुरुषश्च न वास्ति साधो ।
एकं तु चित्त्वमुदितं ह्यनयाभिधानलक्ष्म्या नटः सुरनरासुरशोभयेव ॥ ३१ ॥
no bījamasti na kilāṅkurako'pi vāsti nāpyasti karma puruṣaśca na vāsti sādho ,
ekaṃ tu cittvamuditaṃ hyanayābhidhānalakṣmyā naṭaḥ suranarāsuraśobhayeva 31
31. no bījam asti na kila aṅkurakaḥ api vā asti
na api asti karma puruṣaḥ ca na vā asti
sādho ekam tu cittvam uditam hi anayā
abhidhānalakṣmyā naṭaḥ suranarāsurasobhayā iva
31. sādho (O sage),
no (not) bījam (seed) asti (is),
na (not) kila (indeed) aṅkurakaḥ (sprout) api (also) vā (or) asti (is).
na (not) api (also) asti (is) karma (action),
puruṣaḥ (cosmic person) ca (and) na (not) vā (or) asti (is).
tu (But) ekam (one) cittvam (consciousness) hi (indeed) anayā (by this) abhidhānalakṣmyā (splendor of designation) uditam (has arisen),
naṭaḥ (an actor) suranarāsurasobhayā (by the guise of gods,
humans,
and demons) iva (as if).
31. O sage, there is no seed, nor indeed any sprout. There is neither action (karma) nor a cosmic person (puruṣa). Instead, a single consciousness (cit) has manifested through the splendor of this designation, much like an actor takes on the appearance of gods, humans, and demons.
इत्येव निश्चयमनामय भावयित्वा त्यक्त्वा भृशं पुरुषकर्मविचारशङ्काम् ।
निर्वासनः सकलसंकलनाविमुक्तः संविद्वपुर्ननु यथाभिमतेच्छमास्व ॥ ३२ ॥
ityeva niścayamanāmaya bhāvayitvā tyaktvā bhṛśaṃ puruṣakarmavicāraśaṅkām ,
nirvāsanaḥ sakalasaṃkalanāvimuktaḥ saṃvidvapurnanu yathābhimatecchamāsva 32
32. iti eva niścayam anāmaya bhāvayitvā
tyaktvā bhṛśam puruṣakarmavicāraśaṅkām
nirvasanaḥ sakalasaṅkalanāvimuktaḥ
saṃvidvapuḥ nanu yathābhimateccham āsva
32. iti (Thus) eva (indeed) anāmaya (unblemished) niścayam (certainty) bhāvayitvā (having contemplated),
bhṛśam (thoroughly) puruṣakarmavicāraśaṅkām (doubt about puruṣa and karma consideration) tyaktvā (having abandoned),
nirvāsanaḥ (free from latent impressions),
sakalasaṅkalanāvimuktaḥ (liberated from all mental constructs),
saṃvidvapuḥ (being consciousness itself) nanu (indeed) yathābhimateccham (as desired) āsva (abide).
32. Having thus contemplated this unblemished certainty, and having thoroughly abandoned all doubts concerning the consideration of the cosmic person (puruṣa) and action (karma), become free from latent impressions (vāsanā) and liberated from all mental constructs. Indeed, abide as pure consciousness (saṃvit), just as you desire.
प्रशान्तसर्वेच्छमशङ्कमच्छचिन्मात्रसंस्थोऽखिलकार्यकारी ।
आत्मैकरामः परिपूर्णकामो भवाभयो राम शमाभिरामः ॥ ३३ ॥
praśāntasarvecchamaśaṅkamacchacinmātrasaṃstho'khilakāryakārī ,
ātmaikarāmaḥ paripūrṇakāmo bhavābhayo rāma śamābhirāmaḥ 33
33. praśāntasarveccham aśaṅkam
acchacinmātrasaṃsthaḥ akhilakāryakārī
ātmaikarāmaḥ paripūrṇakāmaḥ
bhava abhayaḥ rāma śamābhirāmaḥ
33. rāma (O Rama),
praśāntasarveccham (with all desires pacified),
aśaṅkam (fearless),
acchacinmātrasaṃsthaḥ (established in pure consciousness),
akhilakāryakārī (performing all actions),
ātmaikarāmaḥ (delighted solely in the Self),
paripūrṇakāmaḥ (with desires fulfilled),
abhayaḥ (fearless),
śamābhirāmaḥ (delighting in tranquility),
bhava (be!).
33. O Rama, with all desires completely tranquil, fearless, established in pure consciousness (cit), and performing all actions, be solely delighted in the self (ātman), with all desires fulfilled, free from fear, and finding joy in tranquility.

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 (current chapter) 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