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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-31

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श्रीवसिष्ठ उवाच ।
सर्वात्मनि चिदाभासे तदेवाश्वनुभूयते ।
संवेद्यते यदेवान्तरसत्यं वस्त्ववस्तु वा ॥ १ ॥
śrīvasiṣṭha uvāca ,
sarvātmani cidābhāse tadevāśvanubhūyate ,
saṃvedyate yadevāntarasatyaṃ vastvavastu vā 1
1. śrīvasiṣṭhaḥ uvāca sarvātmani cidābhāse tat eva āśu
anubhūyate saṃvedyate yat eva antarsatyam vastu avastu vā
1. śrīvasiṣṭhaḥ uvāca.
sarvātmani cidābhāse (sati),
yat eva antarsatyam vastu avastu vā saṃvedyate,
tat eva āśu anubhūyate.
1. Śrī Vasiṣṭha said: In the universal Self (ātman), which is a reflection of consciousness (cidābhāsa), whatever is perceived internally - whether it is an inner reality or an unreality - that alone is immediately experienced.
तदेवाभ्यासतः पूर्वं बाह्यार्थानुभवात्मना ।
स्फुरतीव बहिष्ट्वेन स्वस्वप्नोऽत्र निदर्शनम् ॥ २ ॥
tadevābhyāsataḥ pūrvaṃ bāhyārthānubhavātmanā ,
sphuratīva bahiṣṭvena svasvapno'tra nidarśanam 2
2. tad eva abhyāsataḥ pūrvam bāhya-artha-anubhava-ātmanā
sphurati iva bahiṣṭvena sva-svapnaḥ atra nidarśanam
2. atra sva-svapnaḥ nidarśanam tad eva abhyāsataḥ
bāhya-artha-anubhava-ātmanā pūrvam bahiṣṭvena iva sphurati
2. Through repeated practice, that very (reality) previously appears as an experience of external objects, as if existing externally. One's own dream serves as an example here.
चिद्रूपं सर्वमेतच्च चिदच्छा गगनादपि ।
चिच्चिनोति चिदेवातो नैतत्किंचन कुत्रचित् ॥ ३ ॥
cidrūpaṃ sarvametacca cidacchā gaganādapi ,
ciccinoti cidevāto naitatkiṃcana kutracit 3
3. cit-rūpam sarvam etat ca cit acchā gaganāt api
cit cinoti cit eva ataḥ na etat kiṃcana kutracit
3. etat sarvam cit-rūpam ca cit gaganāt api acchā
cit cit eva cinoti ataḥ etat kutracit kiṃcana na
3. All of this is of the nature of consciousness (cit), and consciousness is even clearer than the sky. Consciousness (itself) discerns consciousness (itself); therefore, this (apparent diversity) is not anything at all, anywhere.
न नाशो नास्ति नानर्थो न जन्ममरणे न खम् ।
न शून्यता न नानास्ति सर्वं ब्रह्मैव नैव च ॥ ४ ॥
na nāśo nāsti nānartho na janmamaraṇe na kham ,
na śūnyatā na nānāsti sarvaṃ brahmaiva naiva ca 4
4. na nāśaḥ na asti na anarthaḥ na janma-maraṇe na kham
na śūnyatā na nānā asti sarvam brahma eva na eva ca
4. nāśaḥ na anarthaḥ na janma-maraṇe na kham na
śūnyatā na nānā na asti sarvam brahma eva ca na eva
4. There is no destruction, no misfortune, no birth or death, no space (kha). There is no emptiness, no multiplicity. All is verily the ultimate reality (brahman), and yet it is also not (any specific thing).
नाशे जगदहंत्वादेर्न किंचिदपि नश्यति ।
असतः किल नाशोऽपि स्वप्नादेः किं नु नश्यति ॥ ५ ॥
nāśe jagadahaṃtvāderna kiṃcidapi naśyati ,
asataḥ kila nāśo'pi svapnādeḥ kiṃ nu naśyati 5
5. nāśe jagat-ahaṃtvādeḥ na kiṃcit api naśyati
asataḥ kila nāśaḥ api svapnādeḥ kim nu naśyati
5. jagat-ahaṃtvādeḥ nāśe api kiṃcit api na naśyati
asataḥ nāśaḥ kila svapnādeḥ nu kim naśyati
5. Upon the dissolution of the world, the sense of ego (ahaṅkāra), and so forth, nothing whatsoever is actually destroyed. For what is non-existent (asat) – what, indeed, is there to be destroyed? What, for example, is destroyed (upon waking) from a dream?
मिथ्यावभासे संकल्पनगरे कैव नष्टता ।
तथा जगदहंत्वादौ नाशो नासति विद्यते ॥ ६ ॥
mithyāvabhāse saṃkalpanagare kaiva naṣṭatā ,
tathā jagadahaṃtvādau nāśo nāsati vidyate 6
6. mithyāvabhāse saṅkalpanagare kā eva naṣṭatā
tathā jagat ahantvādau nāśaḥ na asati vidyate
6. mithyāvabhāse saṅkalpanagare kā eva naṣṭatā
tathā asati jagat ahantvādau nāśaḥ na vidyate
6. In a false appearance, like a city conjured by imagination, what sort of destruction can there possibly be? Similarly, in the world and the sense of ego (ahaṅkāra) and so forth, destruction does not exist for that which is unreal.
कुतो जगदुपालम्भ इति चेत्तदवस्तुनि ।
न निर्णयः संभवति खपुष्पाणां किमुच्यते ॥ ७ ॥
kuto jagadupālambha iti cettadavastuni ,
na nirṇayaḥ saṃbhavati khapuṣpāṇāṃ kimucyate 7
7. kutaḥ jagat upālambhaḥ iti cet tat avastuni
na nirṇayaḥ saṃbhavati khapuṣpāṇām kim ucyate
7. kutaḥ jagat upālambhaḥ iti cet tat avastuni
nirṇayaḥ na saṃbhavati khapuṣpāṇām kim ucyate
7. If one asks, 'Why should there be any complaint regarding the world?', then no definite conclusion is possible concerning that which is unreal. What more can be said about sky-flowers (non-existent things)?
निर्णय एष एवात्र यदशेषमभावयन् ।
यथास्थितं यदाचारं पाषाण इव तिष्ठसि ॥ ८ ॥
nirṇaya eṣa evātra yadaśeṣamabhāvayan ,
yathāsthitaṃ yadācāraṃ pāṣāṇa iva tiṣṭhasi 8
8. nirṇayaḥ eṣaḥ eva atra yat aśeṣam abhāvayan
yathāsthitam yat ācāram pāṣāṇaḥ iva tiṣṭhasi
8. atra eṣaḥ eva nirṇayaḥ yat aśeṣam abhāvayan
yathāsthitam yat ācāram pāṣāṇaḥ iva tiṣṭhasi
8. Indeed, this is the definitive conclusion here: that by completely disengaging from and not experiencing anything, you remain like a stone, in your natural, established state.
जगत्संकल्पमात्रात्म तत्र तेऽर्थयुतं क्षणात् ।
शाम्यत्यशेषेणेत्येव निर्णयः सर्गविभ्रमे ॥ ९ ॥
jagatsaṃkalpamātrātma tatra te'rthayutaṃ kṣaṇāt ,
śāmyatyaśeṣeṇetyeva nirṇayaḥ sargavibhrame 9
9. jagatsaṅkalpamātrātman tatra te arthayutam kṣaṇāt
śāmyati aśeṣeṇa iti eva nirṇayaḥ sargavibhrame
9. he jagatsaṅkalpamātrātman tatra te arthayutam kṣaṇāt
aśeṣeṇa śāmyati iti eva sargavibhrame nirṇayaḥ
9. O you whose true self (ātman) is merely the world of imagination! In that state, everything meaningful for you instantly and completely subsides. Indeed, this is the definitive conclusion regarding the illusion of creation.
सर्गेऽनर्गल एवायं ब्रह्मात्मकतयाक्षयः ।
अन्यथा तु न सर्गोऽयमस्ति नास्ति च सन्ति वा ॥ १० ॥
sarge'nargala evāyaṃ brahmātmakatayākṣayaḥ ,
anyathā tu na sargo'yamasti nāsti ca santi vā 10
10. sarge anargalaḥ eva ayam brahmātmakatayā akṣayaḥ
anyathā tu na sargaḥ ayam asti na asti ca santi vā
10. ayam sargaḥ brahmātmakatayā anargalaḥ akṣayaḥ eva.
anyathā tu ayam sargaḥ asti na,
na asti ca na santi vā.
10. This creation (sarga), being unobstructed and imperishable due to its intrinsic nature as Brahman (brahman), is truly real. Otherwise, this creation can neither be said to exist, nor not to exist, nor can many things be said to exist.
येषां च विद्यते सर्गः स्वप्नपुंसामिवासताम् ।
स सर्गः पुरुषास्ते च मृगतृष्णाम्बुवीचिवत् ॥ ११ ॥
yeṣāṃ ca vidyate sargaḥ svapnapuṃsāmivāsatām ,
sa sargaḥ puruṣāste ca mṛgatṛṣṇāmbuvīcivat 11
11. yeṣām ca vidyate sargaḥ svapnapuṃsām iva asatām
sa sargaḥ puruṣāḥ te ca mṛgatṛṣṇāmbuvīcivat
11. ca yeṣām asatām svapnapuṃsām iva sargaḥ vidyate,
sa sargaḥ ca te puruṣāḥ mṛgatṛṣṇāmbuvīcivat (bhavanti).
11. For those for whom creation (sarga) appears to exist, resembling unreal dream-persons, that creation (sarga) and those individual cosmic persons (puruṣa) are like the waves of water in a mirage.
असतामेव सद्भावमिव येषामुपेयुषाम् ।
न वयं निर्णयं विद्मो वन्ध्यापुत्रगिरामिव ॥ १२ ॥
asatāmeva sadbhāvamiva yeṣāmupeyuṣām ,
na vayaṃ nirṇayaṃ vidmo vandhyāputragirāmiva 12
12. asatām eva sadbhāvam iva yeṣām upeyuṣām na
vayam nirṇayam vidmaḥ vandhyāputragirām iva
12. yeṣām asatām eva sadbhāvam iva upeyuṣām (viṣaye),
vayam vandhyāputragirām iva nirṇayam na vidmaḥ.
12. We are unable to make any definite ascertainment concerning those who have adopted a state of perceived existence (sadbhāva) for that which is non-existent, just as we cannot make sense of the words of a barren woman's son.
परिपूर्णार्णवप्रख्या काप्यपूर्वैव पूर्णता ।
तज्ज्ञानां द्रष्टृदृश्यांशदृष्टौ न हि पतन्ति ते ॥ १३ ॥
paripūrṇārṇavaprakhyā kāpyapūrvaiva pūrṇatā ,
tajjñānāṃ draṣṭṛdṛśyāṃśadṛṣṭau na hi patanti te 13
13. paripūrṇārṇavaprakhyā kā api apūrvā eva pūrṇatā
tatjñānām draṣṭṛdṛśyāṃśa dṛṣṭau na hi patanti te
13. kā api apūrvā eva paripūrṇārṇavaprakhyā pūrṇatā (asti).
tajjñānām te hi draṣṭṛdṛśyāṃśadṛṣṭau na patanti.
13. A certain unprecedented and truly complete fullness (pūrṇatā), resembling a perfectly full ocean, exists. Those who possess this knowledge (jñāna) certainly do not perceive the dualistic aspects of perceiver and perceived.
अचला इव निर्वाता दीपा इव समत्विषः ।
साचारा वा निराचारास्तिष्ठन्ति स्वस्थमेव ते ॥ १४ ॥
acalā iva nirvātā dīpā iva samatviṣaḥ ,
sācārā vā nirācārāstiṣṭhanti svasthameva te 14
14. acalāḥ iva nirvātāḥ dīpāḥ iva samatviṣaḥ
sācārāḥ vā nirācārāḥ tiṣṭhanti svastham eva te
14. te acalāḥ iva nirvātāḥ dīpāḥ iva samatviṣaḥ
sācārāḥ vā nirācārāḥ svastham eva tiṣṭhanti
14. They remain like immovable objects, or like lamps whose flames are steady, untouched by wind. Whether they engage in traditional conduct or not, they are indeed established in their own true nature (svastha).
आपूर्णैकार्णवप्रख्या काप्यन्तः पूर्णतोदिता ।
अन्तःशीतलता ज्ञप्तिर्ज्ञस्यापूर्वैव लक्ष्यते ॥ १५ ॥
āpūrṇaikārṇavaprakhyā kāpyantaḥ pūrṇatoditā ,
antaḥśītalatā jñaptirjñasyāpūrvaiva lakṣyate 15
15. āpūrṇaikārṇavaprakhyā kā api antaḥ pūrṇatā uditā
antaḥśītalatā jñaptiḥ jñasya apūrvā eva lakṣyate
15. kā api antaḥ āpūrṇaikārṇavaprakhyā pūrṇatā uditā
jñasya antaḥśītalatā jñaptiḥ apūrvā eva lakṣyate
15. A certain inner fullness, manifest within, is described as resembling a single, completely full ocean. This inner coolness, this understanding (jñapti), is truly perceived as unprecedented by the knower.
वासनैवेह पुरुषः प्रेक्षिता सा न विद्यते ।
तां च न प्रेक्षते कश्चित्ततः संसार आगतः ॥ १६ ॥
vāsanaiveha puruṣaḥ prekṣitā sā na vidyate ,
tāṃ ca na prekṣate kaścittataḥ saṃsāra āgataḥ 16
16. vāsanā eva iha puruṣaḥ prekṣitā sā na vidyate
tām ca na prekṣate kaścit tataḥ saṃsāraḥ āgataḥ
16. iha puruṣaḥ vāsanā eva sā prekṣitā na vidyate
ca kaścit tām na prekṣate tataḥ saṃsāraḥ āgataḥ
16. Here, the individual (puruṣa) is essentially just latent tendencies (vāsanā). When these tendencies are observed, they no longer exist. However, because no one observes them, the cycle of transmigration (saṃsāra) arises.
अनालोकनसिद्धं यत्तदालोकान्न विद्यते ।
कृष्णाद्यनुपलम्भोऽत्र दृष्टान्तः स्पष्टचेष्टितः ॥ १७ ॥
anālokanasiddhaṃ yattadālokānna vidyate ,
kṛṣṇādyanupalambho'tra dṛṣṭāntaḥ spaṣṭaceṣṭitaḥ 17
17. anālokanasiddham yat tat ālokanāt na vidyate
kṛṣṇādyanupalambhaḥ atra dṛṣṭāntaḥ spaṣṭaceṣṭitaḥ
17. yat anālokanasiddham tat ālokanāt na vidyate atra
kṛṣṇādyanupalambhaḥ spaṣṭaceṣṭitaḥ dṛṣṭāntaḥ
17. That which is established without perception does not exist when perceived. In this context, the non-perception of Kṛṣṇa and similar figures serves as a clear and illustrative example.
भूतानि देहमांसादि तच्चासद्विभ्रमो जडः ।
बुद्ध्यहंकारचेतांसि तन्मयान्येव नेतरत् ॥ १८ ॥
bhūtāni dehamāṃsādi taccāsadvibhramo jaḍaḥ ,
buddhyahaṃkāracetāṃsi tanmayānyeva netarat 18
18. bhūtāni dehamāṃsādi tat ca asat vibhramaḥ jaḍaḥ |
buddhyahaṅkāracetāṃsi tatmayāni eva na itarat ||
18. bhūtāni dehamāṃsādi tat ca asat vibhramaḥ jaḍaḥ
buddhyahaṅkāracetāṃsi tatmayāni eva itarat na
18. The gross elements (bhūtāni) like the body, flesh, and so on, are unreal, a delusion, and inert. The intellect, ego (ahaṅkāra), and mind (cetas) are indeed made of these [elements], and nothing else.
भूतादिमयतां त्यक्त्वा बुद्ध्यहंकारचेतसाम् ।
अत्यन्तं स्थितिरभ्येति यदि तन्मुक्ततोदिता ॥ १९ ॥
bhūtādimayatāṃ tyaktvā buddhyahaṃkāracetasām ,
atyantaṃ sthitirabhyeti yadi tanmuktatoditā 19
19. bhūtādimayatām tyaktvā buddhyahaṅkāracetasām |
atyantam sthitiḥ abhi eti yadi tat muktatā uditā ||
19. yadi buddhyahaṅkāracetasām bhūtādimayatām tyaktvā atyantam sthitiḥ abhi eti,
tat muktatā uditā
19. If, abandoning their nature of being composed of the gross elements (bhūtādimayatā), the intellect, ego (ahaṅkāra), and mind (cetas) attain ultimate stability, then that state is declared as liberation (mokṣa).
चिच्छ्लिष्टा चेत्यनिष्ठत्वात्तादृश्येवात्र कास्तिता ।
तस्मात्केव कुतः कुत्र वासना किंस्वरूपिणी ॥ २० ॥
cicchliṣṭā cetyaniṣṭhatvāttādṛśyevātra kāstitā ,
tasmātkeva kutaḥ kutra vāsanā kiṃsvarūpiṇī 20
20. cit śliṣṭā cetyaniṣṭhatvāt tādṛśī eva atra kā astitā
| tasmāt kā iva kutaḥ kutra vāsanā kim svarūpiṇī ||
20. cetyaniṣṭhatvāt cit śliṣṭā atra tādṛśī kā eva astitā?
tasmāt vāsanā kā iva kutaḥ kutra kim svarūpiṇī?
20. Consciousness (cit) appears to be attached to objects due to its connection with the knowable; but what real existence (astitā) can it truly have in such a state? Therefore, what is this latent impression (vāsanā)? From where does it arise, where does it reside, and what is its true nature?
यस्य चैष भ्रमः सोऽसन्प्रेक्षयासन्न लक्ष्यते ।
मृगतृष्णाम्बुवत्तेन संसारः कस्य कः कुतः ॥ २१ ॥
yasya caiṣa bhramaḥ so'sanprekṣayāsanna lakṣyate ,
mṛgatṛṣṇāmbuvattena saṃsāraḥ kasya kaḥ kutaḥ 21
21. yasya ca eṣaḥ bhramaḥ saḥ asat prekṣayā asat na lakṣyate
| mṛgatṛṣṇāmbuvat tena saṃsāraḥ kasya kaḥ kutaḥ ||
21. yasya eṣaḥ bhramaḥ ca (asti),
saḥ asat prekṣayā asat na lakṣyate tena (kāraṇena) mṛgatṛṣṇāmbuvat saṃsāraḥ kasya kaḥ kutaḥ (asti)?
21. The person for whom this delusion (bhrama) exists is unreal (asat) and is not perceived by investigation. Therefore, like the water of a mirage, to whom does this cycle of rebirth (saṃsāra) belong, what is it, and from where does it arise?
तदेवं तर्हि तस्य स्यादिति चित्तोदयो हि यः ।
पुनः स एव संसारविभ्रमः संप्रवर्तते ॥ २२ ॥
tadevaṃ tarhi tasya syāditi cittodayo hi yaḥ ,
punaḥ sa eva saṃsāravibhramaḥ saṃpravartate 22
22. tat evam tarhi tasya syāt iti cittodayaḥ hi yaḥ
punaḥ saḥ eva saṃsāravibhramaḥ sam pravartate
22. yaḥ tat evam tarhi tasya syāt iti cittodayaḥ hi
punaḥ saḥ eva saṃsāravibhramaḥ sam pravartate
22. Indeed, if such a thought (cittodaya) arises, 'Therefore, it should be like that,' then that very thought again becomes the delusion of the cycle of existence (saṃsāra).
तस्मात्सर्वमनाश्रित्य व्योमवत्समुपास्यताम् ।
अपुनःस्मरणं श्रेय इह विस्मरणं परम् ॥ २३ ॥
tasmātsarvamanāśritya vyomavatsamupāsyatām ,
apunaḥsmaraṇaṃ śreya iha vismaraṇaṃ param 23
23. tasmāt sarvam anāśritya vyomavat sam upāsyatām
apunaḥsmaraṇam śreyaḥ iha vismaraṇam param
23. tasmāt sarvam anāśritya vyomavat sam upāsyatām
iha apunaḥsmaraṇam śreyaḥ param vismaraṇam
23. Therefore, having relied on nothing at all, let it be meditated upon like the sky. Here, not remembering again is beneficial; supreme is forgetting.
नेह द्रष्टा न भोक्तास्ति नाऽस्तिता न च नास्तिता ।
यथास्थितमिदं शान्तमेकं स्पन्दि सदाब्धिवत् ॥ २४ ॥
neha draṣṭā na bhoktāsti nā'stitā na ca nāstitā ,
yathāsthitamidaṃ śāntamekaṃ spandi sadābdhivat 24
24. na iha draṣṭā na bhoktā asti na astitā na ca nāstitā
yathāsthitam idam śāntam ekam spandi sadā abdhivat
24. iha na draṣṭā na bhoktā asti na astitā na ca nāstitā
idam yathāsthitam śāntam ekam spandi sadā abdhivat
24. Here, there is no seer, nor is there an enjoyer; there is no existence, nor is there non-existence. This, as it is, is peaceful, one, and ever-pulsating like the ocean.
सर्वं दृश्यं जगद्ब्रह्म सदित्यवगते स्फुटम् ।
जलशोषादिवोदेति बिम्बबिम्बिक्षये शिवम् ॥ २५ ॥
sarvaṃ dṛśyaṃ jagadbrahma sadityavagate sphuṭam ,
jalaśoṣādivodeti bimbabimbikṣaye śivam 25
25. sarvam dṛśyam jagadbrahma sat iti avagate
sphuṭam jalaśoṣāt iva udeti bimbabimbīkṣaye śivam
25. sphuṭam avagate sarvam dṛśyam jagadbrahma sat
iti jalaśoṣāt iva bimbabimbīkṣaye śivam udeti
25. When all that is visible, the world, is clearly understood as the supreme reality (brahman) and existence (sat), then, just as after the evaporation of water, auspiciousness (śivam) arises with the disappearance of the original (bimba) and its reflection (bimbī).
शान्तताव्यवहारो वा रागद्वेषविवर्जितः ।
विश्रान्तस्य परे तत्त्वे दृश्यते समदर्शिनः ॥ २६ ॥
śāntatāvyavahāro vā rāgadveṣavivarjitaḥ ,
viśrāntasya pare tattve dṛśyate samadarśinaḥ 26
26. śāntatāvyavahāraḥ vā rāgadveṣavivarjitaḥ
viśrāntasya pare tattve dṛśyate samadarśinaḥ
26. pare tattve viśrāntasya rāgadveṣavivarjitaḥ
samadarśinaḥ śāntatāvyavahāraḥ vā dṛśyate
26. Either a serene disposition or a conduct free from attachment and aversion is observed in one who has found repose in the supreme reality and perceives everything with impartiality.
अथवा शान्ततैवास्य निर्वाणस्यावशिष्यते ।
निर्वासनः किल मुनिः कथं व्यवहरत्वसौ ॥ २७ ॥
athavā śāntataivāsya nirvāṇasyāvaśiṣyate ,
nirvāsanaḥ kila muniḥ kathaṃ vyavaharatvasau 27
27. athavā śāntatā eva asya nirvāṇasya avaśiṣyate
nirvāsanaḥ kila muniḥ katham vyavaharatu asau
27. athavā asya nirvāṇasya śāntatā eva avaśiṣyate
kila nirvāsanaḥ muniḥ asau katham vyavaharatu
27. Alternatively, only serenity remains as his final liberation (nirvāṇa). For how can such a sage, truly free from latent desires, engage in worldly activity?
यावत्त्वस्य न निर्वाणं परिपोषमुपागतम् ।
तावद्व्यवहरत्यस्तरागद्वेषभयोदयः ॥ २८ ॥
yāvattvasya na nirvāṇaṃ paripoṣamupāgatam ,
tāvadvyavaharatyastarāgadveṣabhayodayaḥ 28
28. yāvat tu asya na nirvāṇam paripoṣam upāgatam
tāvat vyavaharati astarāgadveṣabhayodayaḥ
28. yāvat tu asya nirvāṇam paripoṣam upāgatam na
tāvat astarāgadveṣabhayodayaḥ vyavaharati
28. However, as long as his final liberation (nirvāṇa) has not reached its complete maturation, he still engages in activity, being one for whom the rise of attachment, aversion, and fear has subsided.
वीतरागभयक्रोधो निर्वाणः शान्तमानसः ।
शिलेवाप्यशिलीभूतो मुनिस्तिष्ठति नित्यशः ॥ २९ ॥
vītarāgabhayakrodho nirvāṇaḥ śāntamānasaḥ ,
śilevāpyaśilībhūto munistiṣṭhati nityaśaḥ 29
29. vītarāgabhayakrodhaḥ nirvāṇaḥ śāntamānasaḥ śilā
iva api aśilībhūtaḥ muniḥ tiṣṭhati nityaśaḥ
29. vītarāgabhayakrodhaḥ nirvāṇaḥ śāntamānasaḥ
aśilībhūtaḥ api śilā iva muniḥ nityaśaḥ tiṣṭhati
29. A sage, from whom attachment, fear, and anger have vanished, who has achieved final liberation (nirvāṇa), and whose mind is tranquil, remains perpetually like a stone, though not actually turned into stone.
कोशेऽस्ति पद्मबीजस्य यथा सर्वाब्जिनी तथा ।
अनन्या स्वप्नविभ्रान्तिरात्मन्यस्ति न बाह्यता ॥ ३० ॥
kośe'sti padmabījasya yathā sarvābjinī tathā ,
ananyā svapnavibhrāntirātmanyasti na bāhyatā 30
30. kośe asti padmabījasya yathā sarvābjinī tathā
ananyā svapnavibhrāntiḥ ātmani asti na bāhyatā
30. yathā padmabījasya kośe sarvābjinī asti tathā ananyā svapnavibhrāntiḥ ātmani asti,
bāhyatā na.
30. Just as the entire lotus plant (sarvābjinī) exists within the seed pod (kośa) of a lotus, similarly, the unique illusion of a dream is present within the self (ātman), not outside of it (bāhyatā).
बाह्यताभावनाद्बाह्यमात्मैवात्मत्वभावनात् ।
भवतीदं परे तत्त्वे भावनं तत्तदेव हि ॥ ३१ ॥
bāhyatābhāvanādbāhyamātmaivātmatvabhāvanāt ,
bhavatīdaṃ pare tattve bhāvanaṃ tattadeva hi 31
31. bāhyatā bhāvanāt bāhyam ātmā eva ātmatva bhāvanāt
bhavati idam pare tattve bhāvanam tat tat eva hi
31. bāhyatā bhāvanāt bāhyam (bhavati),
ātmatva bhāvanāt eva ātmā (bhavati).
pare tattve idam bhāvanam tat tat eva hi bhavati.
31. The external world (bāhya) is perceived as external (bāhya) due to the conception of externality (bāhyatā), and the self (ātman) as the self (ātman) due to the conception of selfness (ātmatva). In the supreme reality (pare tattve), whatever is conceived (bhāvanam) becomes exactly that (tat tat eva hi).
यान्तः स्वप्नादिविभ्रान्तिः सैवेयं बाह्यतोदिता ।
मनागप्यन्यता नात्र द्विभाण्डपयसोरिव ॥ ३२ ॥
yāntaḥ svapnādivibhrāntiḥ saiveyaṃ bāhyatoditā ,
manāgapyanyatā nātra dvibhāṇḍapayasoriva 32
32. yā antaḥ svapnādivibhrāntiḥ sā eva iyam bāhyatā
uditā manāk api anyatā na atra dvibhāṇḍapayasayoḥ iva
32. yā antaḥ svapnādivibhrāntiḥ,
sā eva iyam bāhyatā uditā.
atra dvibhāṇḍapayasayoḥ iva manāk api anyatā na.
32. That very inner illusion (svapnādivibhrānti) which is like a dream is declared (uditā) to be this externality (bāhyatā), this external world. There is not even the slightest otherness (anyatā) here, just as there is no difference in the water of two pots.
स्थैर्यास्थैर्ये तथैवात्र भ्रान्तिमात्रमये तते ।
आधाराधेयते ते द्वे यथा जलतरङ्गते ॥ ३३ ॥
sthairyāsthairye tathaivātra bhrāntimātramaye tate ,
ādhārādheyate te dve yathā jalataraṅgate 33
33. sthairyyāsthairye tathā eva atra bhrāntimātramaye
tate ādhārādheyate te dve yathā jalataraṅgate
33. tathā eva atra bhrāntimātramaye tate,
sthairyyāsthairye,
te dve ādhārādheyate ca yathā jalataraṅgate (sthaḥ).
33. Similarly, here, in this pervasive (tate) realm that is merely illusion (bhrāntimātramaye), stability and instability (sthairyyāsthairye), along with these two concepts of container and contained (ādhārādheyate), are just like water and waves (jalataraṅgate).
स्वप्नादावात्मनोऽन्यत्वज्ञानादन्यत्ववेदनम् ।
अनन्यतावबोधे तु तदनन्यन्न चोदयि ॥ ३४ ॥
svapnādāvātmano'nyatvajñānādanyatvavedanam ,
ananyatāvabodhe tu tadananyanna codayi 34
34. svapnādau ātmanaḥ anyatva-jñānāt anyatva-vedanam
ananyatā-avabodhe tu tat ananyat na ca udayi
34. svapnādau ātmanaḥ anyatva-jñānāt anyatva-vedanam (bhavati).
tu ananyatā-avabodhe tat ananyat (bhavati) ca na udayi.
34. When there is the perception of distinctness, as in a dream or similar states, it arises from the knowledge that the self (ātman) is different from others. But upon the realization of non-difference (ananyatā), that distinctness is no longer perceived and does not arise.
कलनारहितं शान्तं यद्रूपं परमात्मनः ।
भवत्यसौ तत्तद्भावादतद्भावान्न तद्भवेत् ॥ ३५ ॥
kalanārahitaṃ śāntaṃ yadrūpaṃ paramātmanaḥ ,
bhavatyasau tattadbhāvādatadbhāvānna tadbhavet 35
35. kalanā-rahitam śāntam yat rūpam paramātmanaḥ bhavati
asau tat-tat-bhāvāt a-tat-bhāvāt na tat bhavet
35. kalanā-rahitam śāntam yat rūpam paramātmanaḥ (asti).
asau tat-tat-bhāvāt (eva) bhavati,
a-tat-bhāvāt tat na bhavet.
35. One becomes that peaceful form of the Supreme Self (paramātman), which is devoid of all mental constructs, by identifying with that very nature. One does not become it by not identifying with that nature.
स्वप्नादिज्ञानसंशान्तौ यद्रूपं शुद्धमैश्वरम् ।
न तदस्ति न तन्नास्ति न वाग्गोचरमेव तत् ॥ ३६ ॥
svapnādijñānasaṃśāntau yadrūpaṃ śuddhamaiśvaram ,
na tadasti na tannāsti na vāggocarameva tat 36
36. svapnādi-jñāna-saṃśāntau yat rūpam śuddham aiśvaram
na tat asti na tat na asti na vāk-gocaram eva tat
36. svapnādi-jñāna-saṃśāntau yat śuddham aiśvaram rūpam (bhavati),
tat na asti,
na tat na asti,
eva na tat vāk-gocaram (bhavati).
36. When the knowledge derived from dreams and similar states completely ceases, that pure, divine form (rūpam) is neither existent nor non-existent; indeed, it is not even an object accessible to speech.
आत्यन्तिकभ्रान्तिलये युक्त एवावगच्छति ।
स्वरूपं नोपदेशस्य विषयो विदुषो हि तत् ॥ ३७ ॥
ātyantikabhrāntilaye yukta evāvagacchati ,
svarūpaṃ nopadeśasya viṣayo viduṣo hi tat 37
37. ātyantika-bhrānti-laye yuktaḥ eva avagacchati
sva-rūpam na upadeśasya viṣayaḥ viduṣaḥ hi tat
37. ātyantika-bhrānti-laye yuktaḥ eva sva-rūpam avagacchati.
hi tat upadeśasya viṣayaḥ na (bhavati) viduṣaḥ (tu saḥ jñāyate).
37. When ultimate illusion completely dissolves, only the one who is disciplined (yukta) truly comprehends the genuine nature (svarūpam) of reality. Indeed, that true nature (svarūpam) is not a subject for instruction; it is understood directly by the wise.
शान्तं निरस्तभयमानविषादलोभमोहात्मदेहमननेन्द्रियचित्तजाड्यम् ।
त्यक्त्वाहमक्षयमपास्तसमस्तभेदं निर्वाणमेकमजमासितुमेव युक्तम् ॥ ३८ ॥
śāntaṃ nirastabhayamānaviṣādalobhamohātmadehamananendriyacittajāḍyam ,
tyaktvāhamakṣayamapāstasamastabhedaṃ nirvāṇamekamajamāsitumeva yuktam 38
38. śāntam
nirastabhayamānaviṣādalobhamohātmadehamananendriyacittajāḍyam
tyaktvā aham akṣayam apāstasamastabhedam
nirvāṇam ekam ajam āsitum eva yuktam
38. aham tyaktvā śāntam
nirastabhayamānaviṣādalobhamohātmadehamananendriyacittajāḍyam
akṣayam apāstasamastabhedam
ekam ajam nirvāṇam āsitum eva yuktam
38. It is certainly appropriate to abandon the 'I-sense' (ahaṅkāra) and to remain in that tranquil (śānta), imperishable, singular, unborn state of final liberation (nirvāṇa) where fear, pride, despair, greed, delusion, and the dullness of the individual self, body, mind, senses, and intellect have all been dispelled, and all distinctions have been removed.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 (current chapter) 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