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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-43

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श्रीवसिष्ठ उवाच ।
अहंतादिजगच्चेदं परिज्ञानादसत्यताम् ।
याति सानुभवो मोहात्सत्यमेवान्यथाधियाम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
ahaṃtādijagaccedaṃ parijñānādasatyatām ,
yāti sānubhavo mohātsatyamevānyathādhiyām 1
1. śrīvasiṣṭha uvāca ahaṃtādi-jagat ca idam parijñānāt
asatyatām yāti sa-anubhavaḥ mohāt satyam eva anyathā dhiyām
1. śrīvasiṣṭha uvāca idam ahaṃtādi-jagat ca parijñānāt asatyatām yāti.
anyathā dhiyām,
sa-anubhavaḥ mohāt,
satyam eva (bhavati).
1. Sri Vasistha said: This world, including the ego (ahaṅkāra), becomes unreal through perfect knowledge. Conversely, for those with a different understanding, it is indeed perceived as real, arising from their delusion (moha) and (false) experience.
अज्ञानज्वरमुक्तस्य बोधशीतलितात्मनः ।
एतदेव भवेच्चिह्नं यद्भोगाम्बु न रोचते ॥ २ ॥
ajñānajvaramuktasya bodhaśītalitātmanaḥ ,
etadeva bhaveccihnaṃ yadbhogāmbu na rocate 2
2. ajñānajvaramuktasya bodhaśītalitātmanaḥ etat
eva bhavet cihnam yat bhogāmbu na rocate
2. ajñānajvaramuktasya bodhaśītalitātmanaḥ (puruṣasya),
etat eva cihnam bhavet,
yat bhogāmbu na rocate.
2. For one freed from the fever of ignorance, whose inner self (ātman) is cooled by knowledge (bodha), this alone is the sign: that the water of worldly enjoyments does not appeal.
अलमन्यैः परिज्ञानैर्वाच्यवाचकविभ्रमैः ।
अनहंवेदनामात्रं निर्वाणं तद्विभाव्यताम् ॥ ३ ॥
alamanyaiḥ parijñānairvācyavācakavibhramaiḥ ,
anahaṃvedanāmātraṃ nirvāṇaṃ tadvibhāvyatām 3
3. alam anyaiḥ parijñānaiḥ vācyavācakavibhramaiḥ
anahaṃvedanāmātram nirvāṇam tat vibhāvyatām
3. anyaiḥ parijñānaiḥ vācyavācakavibhramaiḥ (ca) alam.
anahaṃvedanāmātram tat nirvāṇam vibhāvyatām.
3. Enough with other forms of knowledge and the confusions arising from words and their meanings! Let true liberation (nirvāṇa) be understood as simply the absence of ego-consciousness (ahaṅkāra).
परिज्ञाता यथा स्वप्ने पदार्था रसयन्ति नो ।
न च सन्ति तथैवास्मिन्नहं जगदिदंभ्रमे ॥ ४ ॥
parijñātā yathā svapne padārthā rasayanti no ,
na ca santi tathaivāsminnahaṃ jagadidaṃbhrame 4
4. parijñātā yathā svapne padārthāḥ rasayanti naḥ na
ca santi tathā eva asmin aham jagat idam bhrame
4. yathā svapne parijñātāḥ padārthāḥ naḥ rasayanti na
ca santi tathā eva asmin aham jagat idam bhrame
4. Just as objects perceived in a dream affect us, yet do not actually exist, similarly, in this delusion concerning the ego-sense (ahaṅkāra), the world, and 'this', they are not real.
यथा स्वभावनाद्यक्षस्तरौ सस्वजनं पुरम् ।
पश्यत्यसत्यमेवैवं जीवः पश्यति संसृतिम् ॥ ५ ॥
yathā svabhāvanādyakṣastarau sasvajanaṃ puram ,
paśyatyasatyamevaivaṃ jīvaḥ paśyati saṃsṛtim 5
5. yathā svabhāvanāt yakṣaḥ tarau sasvajanam puram
paśyati asatyam eva evam jīvaḥ paśyati saṃsṛtim
5. yathā yakṣaḥ svabhāvanāt tarau sasvajanam asatyam
puram eva paśyati evam jīvaḥ saṃsṛtim paśyati
5. Just as a yaksha, through its own imagination (svabhāvanā), perceives an unreal city with its people in a tree, so too the individual soul (jīva) perceives the cycle of rebirths (saṃsāra).
विभ्रमात्मा यथा यक्षो यक्षलोकश्च ते मिथः ।
सद्रूपौ सुस्थितौ मिथ्या तथाहंत्वजगद्भ्रमौ ॥ ६ ॥
vibhramātmā yathā yakṣo yakṣalokaśca te mithaḥ ,
sadrūpau susthitau mithyā tathāhaṃtvajagadbhramau 6
6. vibhrama-ātmā yathā yakṣaḥ yakṣa-lokaḥ ca te mithaḥ
sat-rūpau su-sthitau mithyā tathā ahaṃtva-jagatbhramau
6. yathā vibhrama-ātmā yakṣaḥ ca yakṣa-lokaḥ te mithaḥ sat-rūpau
su-sthitau mithyā tathā ahaṃtva-jagatbhramau (mithyā)
6. Just as the yaksha, whose essence (ātman) is illusion, and the yaksha-world, though mutually appearing real and well-established, are in fact false; similarly, the ego-sense (ahaṅkāra) and the delusion of the world are also false.
अनावरणतोऽरण्ये यक्षा विभ्रमरूपिणः ।
यथा स्फुरन्ति भूतानि तथेमानि चतुर्दश ॥ ७ ॥
anāvaraṇato'raṇye yakṣā vibhramarūpiṇaḥ ,
yathā sphuranti bhūtāni tathemāni caturdaśa 7
7. anāvaraṇataḥ araṇye yakṣāḥ vibhrama-rūpiṇaḥ
yathā sphuranti bhūtāni tathā imāni caturdaśa
7. yathā anāvaraṇataḥ araṇye vibhrama-rūpiṇaḥ yakṣāḥ
sphuranti tathā imāni caturdaśa (bhūtāni sphuranti)
7. Just as yakshas, who assume illusory forms, manifest themselves openly in the forest, similarly these fourteen (types of beings or worlds) also appear.
भ्रममात्रमहं मिथ्यैवेति बुद्ध्वा विभावयन् ।
यक्षोऽयक्षत्वमायाति चित्तं चित्तत्त्वतामिदम् ॥ ८ ॥
bhramamātramahaṃ mithyaiveti buddhvā vibhāvayan ,
yakṣo'yakṣatvamāyāti cittaṃ cittattvatāmidam 8
8. bhramamātram aham mithyā eva iti buddhvā vibhāvayan
yakṣaḥ ayakṣatvam āyāti cittam cittattvatām idam
8. idam cittam aham bhramamātram mithyā eva iti buddhvā
vibhāvayan yakṣaḥ ayakṣatvam āyāti cittattvatām āyāti
8. By understanding and realizing, 'I am merely an illusion, truly false,' a *yakṣa* attains the state of not being a *yakṣa*. Similarly, this mind attains the state of being the true nature of consciousness.
निरस्तकलनाशङ्कं त्यागग्रहणवर्जितम् ।
अविसारिसमस्तेच्छं शान्तमास्व यथास्थितम् ॥ ९ ॥
nirastakalanāśaṅkaṃ tyāgagrahaṇavarjitam ,
avisārisamastecchaṃ śāntamāsva yathāsthitam 9
9. nirastakalpanāśaṅkam tyāgagrahaṇavarjitam
avisārisamasteccham śāntam āsva yathāsthitam
9. nirastakalpanāśaṅkam tyāgagrahaṇavarjitam
avisārisamasteccham śāntam yathāsthitam āsva
9. Remain in your natural state, peaceful, with all doubts of mental fabrication dispelled, free from both rejection and acceptance, and with all desires no longer spreading.
असत्तासंभवं दृश्यं द्रष्ट्रात्मकमिदं ततम् ।
अथवा नैव द्रष्ट्रात्म सदवाच्यं किमास्यते ॥ १० ॥
asattāsaṃbhavaṃ dṛśyaṃ draṣṭrātmakamidaṃ tatam ,
athavā naiva draṣṭrātma sadavācyaṃ kimāsyate 10
10. asattāsaṃbhavam dṛśyam draṣṭrātmakam idam tatam
athavā na eva draṣṭrātma sat avācyam kim āsyate
10. idam dṛśyam asattāsaṃbhavam draṣṭrātmakam tatam
athavā na eva draṣṭrātma kim sat avācyam āsyate
10. This perceived world, which is impossible to exist, is pervaded as having the nature of the perceiver and the self (ātman). Or, is it certainly not having the nature of the perceiver and the self (ātman)? What is this indescribable reality that subsists?
वसन्तरसपूरस्य यथा विटपगुल्मता ।
स्वरूपमात्रभरितसंविदः सर्गता तथा ॥ ११ ॥
vasantarasapūrasya yathā viṭapagulmatā ,
svarūpamātrabharitasaṃvidaḥ sargatā tathā 11
11. vasantarasapūrasya yathā viṭapagulmatā
svarūpamātrabharitasaṃvidaḥ sargatā tathā
11. yathā vasantarasapūrasya viṭapagulmatā
tathā svarūpamātrabharitasaṃvidaḥ sargatā
11. Just as the abundance of sap in spring becomes the state of trees and bushes, so too does creation manifest from consciousness which is filled solely with its own intrinsic nature.
यदिदं जगदाभासं शुद्धं चिन्मात्रवेदनम् ।
कात्रैकता द्विता का वा निर्वाणमलमास्यताम् ॥ १२ ॥
yadidaṃ jagadābhāsaṃ śuddhaṃ cinmātravedanam ,
kātraikatā dvitā kā vā nirvāṇamalamāsyatām 12
12. yat idam jagat-ābhāsam śuddham cit-mātra-vedanam
kā atra ekatā dvitā kā vā nirvāṇam alam āsyatām
12. idam jagat-ābhāsam yat śuddham cit-mātra-vedanam
atra ekatā kā vā dvitā kā nirvāṇam alam āsyatām
12. This manifestation of the world, which is pure and experienced as consciousness alone - what oneness or duality exists here? Let final liberation (nirvāṇa) be fully realized.
भूयतां चिन्मयव्योम्ना पीयतां परमो रसः ।
स्थीयतां विगताशङ्कं निर्वाणानन्दनन्दने ॥ १३ ॥
bhūyatāṃ cinmayavyomnā pīyatāṃ paramo rasaḥ ,
sthīyatāṃ vigatāśaṅkaṃ nirvāṇānandanandane 13
13. bhūyatām cit-maya-vyomnā pīyatām paramaḥ rasaḥ
sthīyatām vigata-āśaṅkam nirvāṇa-ānanda-nandane
13. cit-maya-vyomnā bhūyatām paramaḥ rasaḥ pīyatām
vigata-āśaṅkam nirvāṇa-ānanda-nandane sthīyatām
13. Let one become pervaded by the consciousness-pervaded space. Let the supreme essence (rasa) be drunk. Let one abide without doubt in the joyful garden of liberation (nirvāṇa).
किमेतास्वतिशून्यासु संसारारण्यभूमिषु ।
मानवा वातहरिणा भ्रमथो भ्रान्तबुद्धयः ॥ १४ ॥
kimetāsvatiśūnyāsu saṃsārāraṇyabhūmiṣu ,
mānavā vātahariṇā bhramatho bhrāntabuddhayaḥ 14
14. kim etāsu ati-śūnyāsu saṃsāra-araṇya-bhūmiṣu
mānavāḥ vāta-hariṇāḥ bhramathaḥ bhrānta-buddhayaḥ
14. mānavāḥ bhrānta-buddhayaḥ vāta-hariṇāḥ etāsu
ati-śūnyāsu saṃsāra-araṇya-bhūmiṣu kim bhramathaḥ
14. O humans with deluded intellects, why do you wander like confused deer in these extremely barren and empty wildernesses of transmigration (saṃsāra)?
जगत्त्रयमरीच्यम्बु विप्रलब्धान्धबुद्धयः ।
मा धावत गतव्यग्रमाशयोपह्रताशयाः ॥ १५ ॥
jagattrayamarīcyambu vipralabdhāndhabuddhayaḥ ,
mā dhāvata gatavyagramāśayopahratāśayāḥ 15
15. jagat-traya-marīci-ambu vipralabdha-andha-buddhayaḥ
mā dhāvata gata-vyagram āśaya-upahṛta-āśayāḥ
15. vipralabdha-andha-buddhayaḥ āśaya-upahṛta-āśayāḥ
jagat-traya-marīci-ambu mā gata-vyagram dhāvata
15. O you whose blind intellects are deceived by the mirage-water of the three worlds, and whose intentions are carried away by desires: do not run in agitation!
रूपालोकमनस्कारमृगतृष्णाम्बुपायिनः ।
व्यर्थमायासमायूंषि मा मा क्षपयतैणकाः ॥ १६ ॥
rūpālokamanaskāramṛgatṛṣṇāmbupāyinaḥ ,
vyarthamāyāsamāyūṃṣi mā mā kṣapayataiṇakāḥ 16
16. rūpālokamanaskāramṛgatṛṣṇāmbupāyinaḥ vyartham
āyāsam āyūṃṣi mā mā kṣapayata aiṇakāḥ
16. aiṇakāḥ rūpālokamanaskāramṛgatṛṣṇāmbupāyinaḥ
vyartham āyāsam āyūṃṣi mā mā kṣapayata
16. O deer, do not, do not waste your lives in futile striving, you who drink the water of a mirage, deluded by the mental impressions arising from the perception of forms.
जगद्गन्धर्वनगरगुरुगर्वेण नश्यथ ।
सुखरूपाणि दुःखानि नाशनायैव पश्यथ ॥ १७ ॥
jagadgandharvanagaragurugarveṇa naśyatha ,
sukharūpāṇi duḥkhāni nāśanāyaiva paśyatha 17
17. jagat gandharvanagaragurugarveṇa naśyatha
sukharūpāṇi duḥkhāni nāśanāya eva paśyatha
17. jagat gandharvanagaragurugarveṇa naśyatha
duḥkhāni sukharūpāṇi nāśanāya eva paśyatha
17. You perish due to great pride in this world, which is like a phantom city (gandharvanagara). You perceive sufferings as having the nature of pleasure (sukharūpāṇi), which leads only to your ruin.
जगत्केशोण्ड्रकभ्रान्त्यै मा महाम्बरमध्यगम् ।
अवलोकयताभ्रान्ते स्वरूपे परिणम्यताम् ॥ १८ ॥
jagatkeśoṇḍrakabhrāntyai mā mahāmbaramadhyagam ,
avalokayatābhrānte svarūpe pariṇamyatām 18
18. jagatkeśoṇḍrakabhrāntyai mā mahāmbaramadhyagam
avalokayata abhrānte svarūpe pariṇamyatām
18. abhrānte mā mahāmbaramadhyagam jagatkeśoṇḍrakabhrāntyai
avalokayata svarūpe pariṇamyatām
18. O undeluded one (abhrānte), do not perceive that which exists within the vast sky (mahāmbaramadhyagam) as merely the world's hair-ball-like delusion (jagatkeśoṇḍrakabhrāntyai). Rather, let yourself be transformed into your true nature (svarūpa).
मानवा वातलोलोच्चपत्रप्राप्ताम्बुभङ्गुर ।
मानवासु न चास्वन्धगर्भशय्यासु सुप्यताम् ॥ १९ ॥
mānavā vātaloloccapatraprāptāmbubhaṅgura ,
mānavāsu na cāsvandhagarbhaśayyāsu supyatām 19
19. mānavāḥ vātaloloccapatraprāptāmbubhaṅgurāḥ
mānavāsu na ca andhagarbhaśayyāsu supyatām
19. mānavāḥ vātaloloccapatraprāptāmbubhaṅgurāḥ
na ca mānavāsu andhagarbhaśayyāsu supyatām
19. O humans (mānavāḥ), who are as fragile as water droplets clinging to a high, wind-swept, trembling leaf! Do not sleep again in human existences (mānavāsu) that are like dark, confining womb-beds (andhagarbhaśayyāsu).
अविराममनाद्यन्ते स्वभावे शान्तमास्यताम् ।
द्रष्ट्टदृश्यदशादोषादस्वभावाद्विनश्यताम् ॥ २० ॥
avirāmamanādyante svabhāve śāntamāsyatām ,
draṣṭṭadṛśyadaśādoṣādasvabhāvādvinaśyatām 20
20. avirāmam anādyante svabhāve śāntam āsyatām
draṣṭṛdṛśyadaśādoṣāt asvabhāvāt vinaśyatām
20. śāntam avirāmam anādyante svabhāve āsyatām
draṣṭṛdṛśyadaśādoṣāt asvabhāvāt vinaśyatām
20. One should abide ceaselessly and peacefully in one's own intrinsic nature (svabhāva), which is without beginning or end. Let that (false notion or identification) perish which arises from the flaw of the state of perceiver and perceived, for it is not one's true intrinsic nature (svabhāva).
अज्ञावबुद्धः संसारः स हि नास्ति मनागपि ।
अवशिष्टं च यत्सत्यं तस्य नाम न विद्यते ॥ २१ ॥
ajñāvabuddhaḥ saṃsāraḥ sa hi nāsti manāgapi ,
avaśiṣṭaṃ ca yatsatyaṃ tasya nāma na vidyate 21
21. ajñāvabuddhaḥ saṃsāraḥ sa hi na asti manāk api
avaśiṣṭam ca yat satyam tasya nāma na vidyate
21. ajñāvabuddhaḥ saṃsāraḥ sa hi manāk api na asti
ca yat avaśiṣṭam satyam tasya nāma na vidyate
21. The cycle of rebirth (saṃsāra), as perceived by the ignorant, does not exist at all. And that ultimate truth which alone remains, cannot be named.
त्रोटयित्वा तु तृष्णायःशृङ्खलावलितं बलात् ।
संसारपञ्जरं तिष्ठ सर्वस्योर्ध्वं मृगेन्द्रवत् ॥ २२ ॥
troṭayitvā tu tṛṣṇāyaḥśṛṅkhalāvalitaṃ balāt ,
saṃsārapañjaraṃ tiṣṭha sarvasyordhvaṃ mṛgendravat 22
22. troṭayitvā tu tṛṣṇāyaḥśṛṅkhalāvalitam balāt
saṃsārapañjaram tiṣṭha sarvasya ūrdhvam mṛgendravat
22. tu balāt troṭayitvā tṛṣṇāyaḥśṛṅkhalāvalitam
saṃsārapañjaram tiṣṭha sarvasya ūrdhvam mṛgendravat
22. Indeed, having forcibly broken apart the cage of the cycle of rebirth (saṃsāra), which is bound by the iron chains of craving, stand above all like a lion, the king of beasts.
आत्मात्मीयग्रहभ्रान्तिशान्तिमात्रा विमुक्तता ।
यथा तथा स्थितस्यापि सो स्वसत्तैव योगिनः ॥ २३ ॥
ātmātmīyagrahabhrāntiśāntimātrā vimuktatā ,
yathā tathā sthitasyāpi so svasattaiva yoginaḥ 23
23. ātmātmīyagrahabhrāntiśāntimātrā vimuktatā yathā
tathā sthitasya api saḥ svasattā eva yoginaḥ
23. vimuktatā ātmātmīyagrahabhrāntiśāntimātrā yathā
tathā sthitasya api saḥ yoginaḥ svasattā eva
23. True liberation (vimuktatā) is merely the cessation of the illusion of 'I' (ātman) and 'mine'. Even for one who is established however (in any state), that (true Self, ātman) is indeed its own fundamental existence for the yogin.
निर्वाणताऽवासनता पराऽपतापताज्ञता ।
संसाराध्वनि खिन्नस्य शान्ता विश्रामभूमयः ॥ २४ ॥
nirvāṇatā'vāsanatā parā'patāpatājñatā ,
saṃsārādhvani khinnasya śāntā viśrāmabhūmayaḥ 24
24. nirvāṇatā avāsanatā parā apatāpatā ajñatā
saṃsāra adhvani khinnasya śāntā viśrāmabhūmayaḥ
24. saṃsāra adhvani khinnasya nirvāṇatā avāsanatā
parā apatāpatā ajñatā śāntā viśrāmabhūmayaḥ
24. Liberation (nirvāṇa), the absence of latent impressions, the supreme freedom from affliction, and the state beyond conventional knowledge are the tranquil resting places for one who is weary on the path of transmigration (saṃsāra).
तज्ज्ञज्ञातो न मूर्खाणां मूर्खज्ञातो न तद्विदाम् ।
विद्यते जगदर्थोऽसाववाच्यार्थमयो मिथः ॥ २५ ॥
tajjñajñāto na mūrkhāṇāṃ mūrkhajñāto na tadvidām ,
vidyate jagadartho'sāvavācyārthamayo mithaḥ 25
25. tajjñajñātaḥ na mūrkhāṇām mūrkha-jñātaḥ na tadvidām
vidyate jagat arthaḥ asau avācyārthamayaḥ mithaḥ
25. asau avācyārthamayaḥ jagat arthaḥ mithaḥ tajjñajñātaḥ
na mūrkhāṇām mūrkha-jñātaḥ na tadvidām vidyate
25. This meaning (artha) of the world (jagat), which is composed of an inexpressible essence, is known by those who understand the ultimate truth, but not by the ignorant. Conversely, what is known by the ignorant is not understood by those who truly know (that ultimate truth), mutually.
विश्वता भ्रान्तिसंशान्तौ संस्थितैव न लभ्यते ।
महार्णवाम्बुवलिता पुत्रिकेव पयोमयी ॥ २६ ॥
viśvatā bhrāntisaṃśāntau saṃsthitaiva na labhyate ,
mahārṇavāmbuvalitā putrikeva payomayī 26
26. viśvatā bhrāntisaṃśāntau saṃsthitā eva na
labhyate mahārṇavāmbūvalitā putrikā iva payomayī
26. bhrāntisaṃśāntau viśvatā saṃsthitā eva na
labhyate mahārṇavāmbūvalitā payomayī putrikā iva
26. When illusion (bhrānti) has completely ceased, the universe (viśvatā), as an established reality, is simply not perceived, just as a doll made of water, when enveloped by the ocean's waters, is no longer found.
भ्रान्तिशान्तौ प्रबुद्धस्य विनिर्वाणस्य विश्वता ।
यथास्थितैव गलिता विद्यते च यथास्थितम् ॥ २७ ॥
bhrāntiśāntau prabuddhasya vinirvāṇasya viśvatā ,
yathāsthitaiva galitā vidyate ca yathāsthitam 27
27. bhrāntiśāntau prabuddhasya vinirvāṇasya viśvatā
yathāsthitā eva galitā vidyate ca yathāsthitam
27. prabuddhasya vinirvāṇasya bhrāntiśāntau viśvatā
yathāsthitā eva galitā ca yathāsthitam vidyate
27. Upon the cessation of illusion (bhrānti), for the awakened and completely liberated (nirvāṇa) individual, the universe (viśvatā), even though appearing to exist as it is, dissolves away; and (only) that which truly exists, exists as it is.
निर्दग्धतृणभस्माली क्वापि याति यथानिलैः ।
सतां स्वभावविश्रामैः क्वापि याति तथा जगत् ॥ २८ ॥
nirdagdhatṛṇabhasmālī kvāpi yāti yathānilaiḥ ,
satāṃ svabhāvaviśrāmaiḥ kvāpi yāti tathā jagat 28
28. nirdagdhatṛṇabhasmālī kva api yāti yathā anilaiḥ
satām svabhāvaviśrāmaiḥ kva api yāti tathā jagat
28. yathā nirdagdhatṛṇabhasmālī anilaiḥ kva api yāti,
tathā jagat satām svabhāvaviśrāmaiḥ kva api yāti.
28. Just as a heap of ashes from burnt grass is carried away somewhere by the winds, so too does the world proceed somewhere by the serene repose found in the intrinsic nature (dharma) of virtuous people.
जगद्ब्रह्मपदार्थस्य संनिवेशः स तूत्तमः ।
ब्रह्मशब्दार्थरूपात्मा न जगच्छब्दकार्यभाक् ॥ २९ ॥
jagadbrahmapadārthasya saṃniveśaḥ sa tūttamaḥ ,
brahmaśabdārtharūpātmā na jagacchabdakāryabhāk 29
29. jagat brahma padārthasya saṃniveśaḥ saḥ tu uttamaḥ
brahmaśabdārtharūpātmā na jagat śabda kārya bhāk
29. jagadbrahmapadārthasya saṃniveśaḥ saḥ tu uttamaḥ (asti); (yaḥ) brahmaśabdārtharūpātmā (saḥ) na jagat śabda kārya bhāk (asti).
29. The manifestation of the world as a substance of Brahman is indeed supreme. Its true essence (ātman) is the meaning embodied by the word 'Brahman,' and it does not participate in the function implied by the word 'world.'
अविज्ञातस्य बालस्य पदार्था यादृशा इमे ।
विदुषस्तादृशा एव तिष्ठतः क्षीणवासनम् ॥ ३० ॥
avijñātasya bālasya padārthā yādṛśā ime ,
viduṣastādṛśā eva tiṣṭhataḥ kṣīṇavāsanam 30
30. avijñātasya bālasya padārthāḥ yādṛśāḥ ime
viduṣaḥ tādṛśāḥ eva tiṣṭhataḥ kṣīṇavāsanam
30. yādṛśāḥ ime padārthāḥ avijñātasya bālasya (santi),
tādṛśāḥ eva kṣīṇavāsanam viduṣaḥ tiṣṭhataḥ (santi).
30. Just as these objects appear to an ignorant child, similarly, for the wise person who remains with diminished latent impressions (vāsanā), those objects are of that very same kind.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ ३१ ॥
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ,
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ 31
31. yā niśā sarvabhūtānām tasyām jāgarti saṃyamī
yasyām jāgrati bhūtāni sā niśā paśyataḥ muneḥ
31. yā sarvabhūtānām niśā,
tasyām saṃyamī jāgarti; yasyām bhūtāni jāgrati,
sā paśyataḥ muneḥ niśā.
31. That which is night for all beings, in that the self-controlled person (saṃyamī) remains awake. That in which all beings are awake, that is night for the discerning sage.
स्थितमेवाऽविरामी यज्जाग्रदस्य सुषुप्तवत् ।
चित्रावलोकित इव जाग्रत्योऽस्य रसैषणाः ॥ ३२ ॥
sthitamevā'virāmī yajjāgradasya suṣuptavat ,
citrāvalokita iva jāgratyo'sya rasaiṣaṇāḥ 32
32. sthitam eva avirāmī yat jāgrat asya suṣuptavat
citra-avalokitaḥ iva jāgratyaḥ asya rasa-eṣaṇāḥ
32. asya avirāmī [yasya] yat jāgrat suṣuptavat sthitam eva.
asya jāgratyaḥ rasa-eṣaṇāḥ citra-avalokitaḥ iva.
32. For this unceasing (knower), his waking state, which is like deep sleep, is indeed stable. His active desires for enjoyments are like a picture merely observed.
जात्यन्धरूपानुभवसमं भुवनवेदनम् ।
भ्रान्तप्रायमसद्रूपं ज्ञस्य भाति न भाति च ॥ ३३ ॥
jātyandharūpānubhavasamaṃ bhuvanavedanam ,
bhrāntaprāyamasadrūpaṃ jñasya bhāti na bhāti ca 33
33. jātyandha-rūpa-anubhava-samam bhuvana-vedanam
bhrānta-prāyam asat-rūpam jñasya bhāti na bhāti ca
33. jñasya bhuvana-vedanam jātyandha-rūpa-anubhava-samam bhrānta-prāyam asat-rūpam [ca] bhāti na bhāti.
33. For the knower (jñānin), the perception of the world is like a born-blind person's experience of forms: it is mostly illusory and unreal in nature. It appears to them, yet it does not appear.
विमूढदुःखं त्रिजगद्विमूढविषयं न सत् ।
स्वप्ने स्वप्नतया ज्ञाते रूपालोकमनःक्रियाः ॥ ३४ ॥
vimūḍhaduḥkhaṃ trijagadvimūḍhaviṣayaṃ na sat ,
svapne svapnatayā jñāte rūpālokamanaḥkriyāḥ 34
34. vimūḍha-duḥkham tri-jagat vimūḍha-viṣayam na sat
svapne svapnatayā jñāte rūpa-āloka-manas-kriyāḥ
34. tri-jagat vimūḍha-duḥkham vimūḍha-viṣayam [ca] na sat [asti].
yathā svapne svapnatayā jñāte rūpa-āloka-manas-kriyāḥ.
.
.
34. The three worlds are a source of suffering for the deluded, an object for the deluded, and are not truly real. (This is similar to how) in a dream, when it is understood as merely a dream, the activities of perceiving forms and mental actions... (the thought continues in the next verse).
न स्वदन्ते यथा तद्वज्जाग्रत्स्वप्रे स्फुरन्तु मा ।
निर्विभागः समाश्वस्तोऽविरोधं परमागतः ॥ ३५ ॥
na svadante yathā tadvajjāgratsvapre sphurantu mā ,
nirvibhāgaḥ samāśvasto'virodhaṃ paramāgataḥ 35
35. na svadante yathā tadvat jāgrat-svapne sphurantu mā
nir-vibhāgaḥ sam-āśvastaḥ avirodham param āgataḥ
35. yathā [tāḥ kriyāḥ] na svadante,
tadvat jāgrat-svapne mā sphurantu.
[saḥ] nir-vibhāgaḥ sam-āśvastaḥ param avirodham āgataḥ [bhavati].
35. ...no longer appeal. Similarly, let them not manifest (and delight) in the waking state (which is also seen as a dream). (The one who achieves this state is) undivided, completely tranquil, having attained the supreme state of non-contradiction.
आशीतलान्तःकरणो निर्वाणो ज्ञोऽवतिष्ठते ।
तज्ज्ञस्याकृष्टमुक्तस्य समं ध्यानं विना स्थितिः ॥ ३६ ॥
āśītalāntaḥkaraṇo nirvāṇo jño'vatiṣṭhate ,
tajjñasyākṛṣṭamuktasya samaṃ dhyānaṃ vinā sthitiḥ 36
36. āśītalāntaḥkaraṇaḥ nirvāṇaḥ jñaḥ avatiṣṭhate |
tat-jñasya akṛṣṭa-muktasya samam dhyānam vinā sthitiḥ ||
36. āśītalāntaḥkaraṇaḥ nirvāṇaḥ jñaḥ avatiṣṭhate
tat-jñasya akṛṣṭa-muktasya dhyānam vinā samam sthitiḥ
36. A knower (jña) whose inner faculty is completely tranquil and who has attained final liberation (nirvāṇa) remains steadfast. For such a knower, who is free from attachment and liberated, a state of equanimity exists even without (formal) meditation (dhyāna).
निम्नं विनैव तोयस्य न संभवति काचन ।
अर्थ एव मनस्कारो मन एवार्थरञ्जनम् ॥ ३७ ॥
nimnaṃ vinaiva toyasya na saṃbhavati kācana ,
artha eva manaskāro mana evārtharañjanam 37
37. nimnam vinā eva toyasya na saṃbhavati kācana |
arthaḥ eva manaskāraḥ manaḥ eva artha-rañjanam ||
37. toyasya nimnam vinā eva kācana na saṃbhavati
arthaḥ eva manaskāraḥ manaḥ eva artha-rañjanam
37. Just as water cannot exist without a low ground, so also the external object (artha) is essentially a mental impression (manaskāra), and the mind (manas) itself is what gives color or meaning to that object (artha).
एष एवैष आभासः सबाह्याभ्यन्तरात्मकः ।
आसमुद्रं नदीवाहशतसंघमयात्मकम् ॥ ३८ ॥
eṣa evaiṣa ābhāsaḥ sabāhyābhyantarātmakaḥ ,
āsamudraṃ nadīvāhaśatasaṃghamayātmakam 38
38. eṣaḥ eva eṣaḥ ābhāsaḥ sa-bāhya-abhyantara-ātmakaḥ
| āsamudram nadī-vāha-śata-saṅghama-maya-ātmakam ||
38. eṣaḥ eva eṣaḥ ābhāsaḥ sa-bāhya-abhyantara-ātmakaḥ (asti) (saḥ)
āsamudram nadī-vāha-śata-saṅghama-maya-ātmakam (iva asti)
38. This very appearance is itself what encompasses all external and internal aspects. It is like the ocean, which is intrinsically constituted by the confluence of hundreds of river currents.
यथैकश्लेषपिण्डात्म वहत्यम्बु तरङ्गिणाम् ।
सबाह्याभ्यन्तराकारमर्थानर्थमयात्मकम् ॥ ३९ ॥
yathaikaśleṣapiṇḍātma vahatyambu taraṅgiṇām ,
sabāhyābhyantarākāramarthānarthamayātmakam 39
39. yathā eka-śleṣa-piṇḍa-ātma vahati ambu taraṅgiṇām |
sa-bāhya-abhyantara-ākāram artha-anartha-maya-ātmakam ||
39. yathā ambu taraṅgiṇām (api)
eka-śleṣa-piṇḍa-ātma vahati (tathā
sarvam) sa-bāhya-abhyantara-ākāram
artha-anartha-maya-ātmakam (asti)
39. Just as water, despite its waves, flows as a single unified mass, similarly (the ultimate reality is experienced as) having both external and internal forms, and being fundamentally constituted by both meaning (artha) and non-meaning or negation (anartha).
मन एव स्फुरत्यर्थनिर्भासं व्याततं तथा ।
नास्त्यर्थमनसोर्द्वित्वं यथा जलतरङ्गयोः ॥ ४० ॥
mana eva sphuratyarthanirbhāsaṃ vyātataṃ tathā ,
nāstyarthamanasordvitvaṃ yathā jalataraṅgayoḥ 40
40. manas eva sphurati artha-nirbhāsam vyātatam tathā | na
asti artha-manasoḥ dvaitvam yathā jala-taraṅgayoḥ ||
40. manas eva artha-nirbhāsam vyātatam tathā sphurati artha-manasoḥ dvaitvam na asti,
yathā jala-taraṅgayoḥ
40. The mind (manas) alone manifests itself as the appearance of objects and is thus pervasive. There is no duality between objects and the mind (manas), just as there is none between water and its waves.
एकाभावे द्वयोः शान्तिः पवनस्पन्दयोरिव ।
नूनमेकोपशान्त्यैव निःसारे परमार्थतः ॥ ४१ ॥
ekābhāve dvayoḥ śāntiḥ pavanaspandayoriva ,
nūnamekopaśāntyaiva niḥsāre paramārthataḥ 41
41. eka-abhāve dvayoḥ śāntiḥ pavana-spanday-oḥ iva |
nūnam eka-upaśāntyā eva niḥsāre paramārthataḥ ||
41. eka-abhāve pavana-spanday-oḥ iva dvayoḥ śāntiḥ (bhavati)
nūnam eka-upaśāntyā eva niḥsāre paramārthataḥ (nāśyati)
41. When one of them is absent, both find peace, just like wind and its vibration. Certainly, by the cessation of one alone, what is truly insubstantial vanishes.
एकत्वादर्थमनसी सममेवाशु शाम्यतः ।
अर्थः संकल्परूपात्मा नेहितव्यो विजानतो ॥ ४२ ॥
ekatvādarthamanasī samamevāśu śāmyataḥ ,
arthaḥ saṃkalparūpātmā nehitavyo vijānato 42
42. ekatvāt artha-manasī samam eva āśu śāmyataḥ |
arthaḥ saṃkalpa-rūpa-ātmā na īhitavyaḥ vijānataḥ ||
42. ekatvāt artha-manasī samam eva āśu śāmyataḥ arthaḥ saṃkalpa-rūpa-ātmā (asti),
vijānataḥ na īhitavyaḥ
42. Due to their oneness, the object and the mind (manas) both quickly subside simultaneously. The object, whose intrinsic nature (ātman) is imagination (saṃkalpa), should not be desired by one who knows.
मनश्च सम्यग्ज्ञानेन शान्तिरेवं भवेत्तयोः ।
अनष्टे नश्यतश्चैतै ज्ञस्यार्थमनसी स्वतः ॥ ४३ ॥
manaśca samyagjñānena śāntirevaṃ bhavettayoḥ ,
anaṣṭe naśyataścaitai jñasyārthamanasī svataḥ 43
43. manas ca samyak-jñānena śāntiḥ evam bhavet tayoḥ |
anaṣṭe naśyataḥ ca etai jñasya artha-manasī svataḥ ||
43. manas ca samyak-jñānena evam tayoḥ śāntiḥ bhavet jñasya
artha-manasī anaṣṭe (saty api) svataḥ ca etai naśyataḥ
43. And the mind (manas), through proper knowledge, will thus find peace for both (object and mind). For the knower, the object and mind spontaneously vanish by these (processes/insights), even when they are not (empirically) destroyed.
मृन्मये द्विषति ज्ञानाद्द्विषद्भावभये यथा ।
यथासंख्यं स्थिते एव ज्ञस्यार्थमनसी सदा ॥ ४४ ॥
mṛnmaye dviṣati jñānāddviṣadbhāvabhaye yathā ,
yathāsaṃkhyaṃ sthite eva jñasyārthamanasī sadā 44
44. mṛnmaye dviṣati jñānāt dviṣad-bhāva-bhaye yathā
yathāsaṅkhyam sthite eva jñasya artha-manasī sadā
44. yathā mṛnmaye dviṣati dviṣad-bhāva-bhaye jñānāt,
evaṃ jñasya artha-manasī sadā yathāsaṅkhyam sthite
44. Just as, through true knowledge (jñāna), one correctly perceives an earthen object and overcomes the fear of enmity (dviṣad-bhāva-bhaya) concerning an enemy; similarly, for the wise person (jña), the object and the mind are always situated in perfect correspondence.
किमप्यपूर्वमेवान्यत्संपन्ने भावरूपिणि ।
संहितार्थजगत्कालोऽप्यज्ञोऽज्ञविषयोऽप्यसत् ॥ ४५ ॥
kimapyapūrvamevānyatsaṃpanne bhāvarūpiṇi ,
saṃhitārthajagatkālo'pyajño'jñaviṣayo'pyasat 45
45. kim api apūrvam eva anyat saṃpanne bhāva-rūpiṇi
saṃhitārtha-jagat-kālaḥ api ajñaḥ ajña-viṣayaḥ api asat
45. yadā kim api apūrvam eva anyat bhāva-rūpiṇi saṃpanne,
tadā saṃhitārtha-jagat-kālaḥ ajñaḥ api ajña-viṣayaḥ api asat
45. When something unique, unprecedented, and truly distinct (from worldly experience) manifests as ultimate reality (bhāva-rūpiṇi), then even the ignorant person (ajña) - whose perceptions of meaning, world, and time are intertwined - along with all the objects of the ignorant (ajña-viṣaya), are indeed unreal (asat).
पार्श्वसुप्तनरस्वप्न इव क्लीबाग्रयक्षवत् ।
ज्ञस्य साज्ञं जगन्नास्ति वीरस्येव पिशाचधीः ॥ ४६ ॥
pārśvasuptanarasvapna iva klībāgrayakṣavat ,
jñasya sājñaṃ jagannāsti vīrasyeva piśācadhīḥ 46
46. pārśva-supta-nara-svapnaḥ iva klībāgrayakṣavat jñasya
sa-ajñam jagat na asti vīrasya iva piśāca-dhīḥ
46. yathā pārśva-supta-nara-svapnaḥ iva klībāgrayakṣavat,
vīrasya iva piśāca-dhīḥ,
tathā jñasya sa-ajñam jagat na asti
46. For the wise person (jña), the world (jagat) steeped in ignorance (sājña) simply does not exist. It is like the dream of a person sleeping nearby (which is unreal to an observer), or like a spirit (yakṣa) appearing only to one who is weak (klība). It is also like the perception of a demon (piśāca-dhī), which holds no reality for a hero (vīra).
ज्ञमज्ञो भावयत्यज्ञं चिरं वन्ध्यापि वर्धते ।
विनैव ज्ञातशब्दार्थमर्थभावमिवागतम् ॥ ४७ ॥
jñamajño bhāvayatyajñaṃ ciraṃ vandhyāpi vardhate ,
vinaiva jñātaśabdārthamarthabhāvamivāgatam 47
47. jñam ajñaḥ bhāvayati ajñam ciram vandhyā api vardhate
vinā eva jñāta-śabdārtham artha-bhāvam iva āgatam
47. ajñaḥ jñam ajñam bhāvayati ciram vandhyā api vardhate
jñāta-śabdārtham vinā eva artha-bhāvam iva āgatam
47. The ignorant person (ajña) considers the knower (jña) to be ignorant, and this delusion persists for a long time, much like a barren woman (vandhyā) might appear to flourish. This happens without any known word or meaning (jñāta-śabdārtha) as its basis, yet it seems as if a state of reality (artha-bhāva) has come into being.
स्थितं बोधमनाद्यन्तं स्वभावं सर्गगं विदुः ।
मनः शब्दार्थरहितं विभागान्तविवर्जितम् ॥ ४८ ॥
sthitaṃ bodhamanādyantaṃ svabhāvaṃ sargagaṃ viduḥ ,
manaḥ śabdārtharahitaṃ vibhāgāntavivarjitam 48
48. sthitam bodham anādyantam svabhāvam sargagam
viduḥ manaḥ śabdārtharahitam vibhāgāntavivarjitam
48. manaḥ sthitam bodham anādyantam sargagam svabhāvam
śabdārtharahitam vibhāgāntavivarjitam viduḥ
48. Sages understand the mind, which is the unmoving consciousness (bodha), as one's intrinsic nature (svabhāva) - a nature that is without beginning or end, and pervades all creation. This mind is free from words and their meanings, and devoid of any divisions or boundaries.
बोधवारिमनोबुद्धितरङ्गमिव निर्मलम् ।
क्व संभवत एवान्तः के वार्थमनसी किल ॥ ४९ ॥
bodhavārimanobuddhitaraṅgamiva nirmalam ,
kva saṃbhavata evāntaḥ ke vārthamanasī kila 49
49. bodhavārimanobuddhitaraṅgam iva nirmalam kva
saṃbhavataḥ eva antaḥ ke vā arthamanasī kila
49. bodhavārimanobuddhitaraṅgam iva nirmalam kva
eva antaḥ saṃbhavataḥ ke vā arthamanasī kila
49. This pure consciousness (bodha) is like clear water, where mind and intellect are merely waves. Where can there possibly be an inner dimension or limits in such a state? And indeed, where are (the concepts of) external objects and the internal mind then?
निरर्थिकैव विभ्रान्तिः स्वभावमयमास्यताम् ।
शुद्धबोधस्वभावस्थैराकाशमिव शारदैः ॥ ५० ॥
nirarthikaiva vibhrāntiḥ svabhāvamayamāsyatām ,
śuddhabodhasvabhāvasthairākāśamiva śāradaiḥ 50
50. nirarthikā eva vibhrāntiḥ svabhāvamayam āsyatām
śuddhabodhasvabhāvasthaiḥ ākāśam iva śāradaiḥ
50. vibhrāntiḥ eva nirarthikā śuddhabodhasvabhāvasthaiḥ
ākāśam iva śāradaiḥ svabhāvamayam āsyatām
50. This delusion is utterly meaningless. Let one settle into this intrinsic nature (svabhāva), which is like the clear autumn sky, by being established in the true nature of pure consciousness (bodha).
जाग्रत्स्वप्नसुषुप्तान्तैर्मनस्त्वं नानुभूयते ।
विधूयानन्तनानात्वमसद्भावमनामये ॥ ५१ ॥
jāgratsvapnasuṣuptāntairmanastvaṃ nānubhūyate ,
vidhūyānantanānātvamasadbhāvamanāmaye 51
51. jāgratsvapnasuṣuptāntaiḥ manastvam na anubhūyate
vidhūya anantanānātvam asadbhāvam anāmaye
51. jāgratsvapnasuṣuptāntaiḥ manastvam na anubhūyate
anantanānātvam asadbhāvam vidhūya anāmaye
51. The true nature of the mind is not experienced (or limited) by the states of waking, dreaming, or deep sleep. By completely shaking off the endless diversity and unreality, one attains the state of ultimate peace and freedom from all affliction.
ज्ञेयं रज्जुरिवाशेषं स्वभावे तिष्ठ चिद्घने ।
ज्ञप्तिरेवान्तरं बाह्यं चार्थत्वमधितिष्ठति ॥ ५२ ॥
jñeyaṃ rajjurivāśeṣaṃ svabhāve tiṣṭha cidghane ,
jñaptirevāntaraṃ bāhyaṃ cārthatvamadhitiṣṭhati 52
52. jñeyam rajjuḥ iva aśeṣam svabhāve tiṣṭha citghane |
jñaptiḥ eva antaram bāhyam ca arthtvam adhitiṣṭhati ||
52. aśeṣam jñeyam rajjuḥ iva,
citghane svabhāve tiṣṭha jñaptiḥ eva antaram bāhyam ca arthtvam adhitiṣṭhati
52. Recognize all that is knowable (jñeya) as being like a rope. Abide in your intrinsic nature (svabhāva), which is pure, dense consciousness. Indeed, perception (jñapti) itself establishes both internal and external phenomena as objects (arthatvam).
बीजं शाखाफलानीव क्वातोऽर्थमनसी वद ।
ज्ञेयासंभवतो ज्ञप्तिरप्यनाख्यं पदं गता ॥ ५३ ॥
bījaṃ śākhāphalānīva kvāto'rthamanasī vada ,
jñeyāsaṃbhavato jñaptirapyanākhyaṃ padaṃ gatā 53
53. bījam śākhāphalāni iva kva ataḥ arthamanasī vada |
jñeya asaṃbhavataḥ jñaptiḥ api anākhyam padam gatā ||
53. bījam śākhāphalāni iva,
ataḥ arthamanasī kva vada ? jñeya asaṃbhavataḥ,
jñaptiḥ api anākhyam padam gatā
53. Just as branches and fruits [arise] from a seed, tell me, from where do the object (artha) and mind (manas) [arise]? Due to the impossibility of the knowable (jñeya), perception (jñapti) itself also attains a nameless state.
शान्ताशेषविशेषात्मा तेन शेषोऽस्ति सत्स्वभाः ।
अर्थ एव मनस्कारः स चाभावात्मको भ्रमः ॥ ५४ ॥
śāntāśeṣaviśeṣātmā tena śeṣo'sti satsvabhāḥ ,
artha eva manaskāraḥ sa cābhāvātmako bhramaḥ 54
54. śāntāśeṣaviśeṣātmā tena śeṣaḥ asti satsvabhāvaḥ |
arthaḥ eva manaskāraḥ saḥ ca abhāvātmakaḥ bhramaḥ ||
54. tena,
śāntāśeṣaviśeṣātmā satsvabhāvaḥ śeṣaḥ asti arthaḥ eva manaskāraḥ,
saḥ ca abhāvātmakaḥ bhramaḥ
54. Therefore, what remains is the Self (ātman), whose intrinsic nature (svabhāva) is pure existence (sat), and in whom all distinctions have subsided. Indeed, the object (artha) is merely mental activity (manaskāra), and that [mental activity] is an illusion (bhrama) rooted in non-existence.
मन एवार्थसंस्कारः स चाभावात्मको भ्रमः ।
सर्वात्मत्वादजस्यैतदप्यकारणकं मनः ॥ ५५ ॥
mana evārthasaṃskāraḥ sa cābhāvātmako bhramaḥ ,
sarvātmatvādajasyaitadapyakāraṇakaṃ manaḥ 55
55. manaḥ eva arthasaṃskāraḥ saḥ ca abhāvātmakaḥ bhramaḥ
| sarvātmātvāt ajasya etat api akāraṇakam manaḥ ||
55. manaḥ eva arthasaṃskāraḥ,
saḥ ca abhāvātmakaḥ bhramaḥ ajasya sarvātmātvāt,
etat manaḥ api akāraṇakam
55. The mind (manas) itself is merely the impression of objects (artha), and that [mind, being such an impression] is an illusion (bhrama) of a non-existent nature. Because of the unborn (aja) [nature] of the all-pervading Self (ātman), this mind (manas) is also without a cause.
भ्रमानुभवतोऽर्थश्च मिथ्यैवास्तीव भासते ।
अकारणकमेवार्थनिर्भासं भासते मनः ॥ ५६ ॥
bhramānubhavato'rthaśca mithyaivāstīva bhāsate ,
akāraṇakamevārthanirbhāsaṃ bhāsate manaḥ 56
56. bhrama-anubhavataḥ arthaḥ ca mithyā eva asti iva
bhāsate | akāraṇakam eva artha-nirbhāsam bhāsate manaḥ
56. bhrama-anubhavataḥ arthaḥ ca mithyā eva asti iva
bhāsate manaḥ akāraṇakam eva artha-nirbhāsam bhāsate
56. From the experience of delusion (bhrama), external reality (artha) appears as if it is truly false. The mind (manas) itself, appearing as the manifestation of objects, does so without any actual cause.
विद्युद्विलसिताकारमस्थिरं तरलायते ।
त्वं मनस्कारमात्रात्मा संसृतौ विभ्रमायसे ॥ ५७ ॥
vidyudvilasitākāramasthiraṃ taralāyate ,
tvaṃ manaskāramātrātmā saṃsṛtau vibhramāyase 57
57. vidyut-vilasita-ākāram asthiram taralāyate |
tvam manaskāra-mātra-ātmā saṃsṛtau vibhramāyase
57. (etat) vidyut-vilasita-ākāram asthiram taralāyate
tvam manaskāra-mātra-ātmā saṃsṛtau vibhramāyase
57. It (the mind or experience) flickers unstably, like the form of a flash of lightning. You, whose essential nature (ātman) is merely mental activity, create delusion in the cycle of existence (saṃsāra).
स्वभावैकपरिज्ञानान्नासि नापि भ्रमायसे ।
मनसैव हि संसार आत्मबोधेन शाम्यति ॥ ५८ ॥
svabhāvaikaparijñānānnāsi nāpi bhramāyase ,
manasaiva hi saṃsāra ātmabodhena śāmyati 58
58. sva-bhāva-eka-parijñānāt na asi na api bhramāyase
| manasā eva hi saṃsāraḥ ātma-bodhena śāmyati
58. sva-bhāva-eka-parijñānāt na asi na api bhramāyase hi
saṃsāraḥ manasā eva (pravartate) ātma-bodhena śāmyati
58. Through the sole realization of your own intrinsic nature (svabhāva), you neither truly exist (as a separate entity) nor become deluded. Indeed, the cycle of existence (saṃsāra) is brought about by the mind (manas) alone, but it subsides through the knowledge of the Self (ātman).
शुक्तिरूप्यभ्रमाकारो जनो मिथ्यैव ताम्यति ।
अभावभावस्तु परं बोधरूपमसंसृतिः ॥ ५९ ॥
śuktirūpyabhramākāro jano mithyaiva tāmyati ,
abhāvabhāvastu paraṃ bodharūpamasaṃsṛtiḥ 59
59. śukti-rūpya-bhrama-ākāraḥ janaḥ mithyā eva tāmyati
| abhāva-bhāvaḥ tu param bodha-rūpam asaṃsṛtiḥ
59. śukti-rūpya-bhrama-ākāraḥ janaḥ mithyā eva tāmyati
tu param abhāva-bhāvaḥ bodha-rūpam asaṃsṛtiḥ (asti)
59. A person, deluded like one mistaking a conch-shell for silver, truly suffers falsely. But the ultimate reality (param) is the state of non-existence (of illusory phenomena) (abhāva), which is of the nature of pure awareness (bodha-rūpam) and is freedom from the cycle of existence (saṃsāra).
निर्वाणादितरा सत्ता दुःखायाहमिति भ्रमः ।
मृगतृष्णाम्बुरूपोऽहमसच्छून्यस्वरूपकः ॥ ६० ॥
nirvāṇāditarā sattā duḥkhāyāhamiti bhramaḥ ,
mṛgatṛṣṇāmburūpo'hamasacchūnyasvarūpakaḥ 60
60. nirvāṇāt itarā sattā duḥkhāya aham iti bhramaḥ
mṛgatṛṣṇāmburūpaḥ aham asat śūnyasvarūpakaḥ
60. nirvāṇāt itarā sattā duḥkhāya aham iti bhramaḥ [asti]
aham mṛgatṛṣṇāmburūpaḥ asat śūnyasvarūpakaḥ [asti]
60. Any existence (sattā) other than final liberation (nirvāṇa) leads to suffering. The delusion of "I am" (aham iti) is like water in a mirage; this "I" is unreal (asat) and essentially empty.
इत्येवात्मपरिज्ञानादहमित्येव शाम्यति ।
ज्ञात्वा ज्ञानमयो भूत्वा सबाह्याभ्यन्तरार्थताम् ॥ ६१ ॥
ityevātmaparijñānādahamityeva śāmyati ,
jñātvā jñānamayo bhūtvā sabāhyābhyantarārthatām 61
61. iti eva ātmaparijñānāt aham iti eva śāmyati
jñātvā jñānamayaḥ bhūtvā sabāhyābhyantarārthatām
61. iti eva ātmaparijñānāt aham iti eva śāmyati sabāhyābhyantarārthatām jñātvā jñānamayaḥ bhūtvā [ca].
61. Through this perfect understanding of the self (ātman), the notion "I am" (aham iti) indeed ceases, once one has known the nature of all external and internal phenomena and has become full of knowledge.
गतं स्वमत्यजद्रूपं तरङ्गत्वं यथा पयः ।
मूलशाखाग्रपर्यन्ता सत्ता विटपिनो यथा ॥ ६२ ॥
gataṃ svamatyajadrūpaṃ taraṅgatvaṃ yathā payaḥ ,
mūlaśākhāgraparyantā sattā viṭapino yathā 62
62. gatam svam atyajat rūpam taraṅgatvam yathā
payaḥ mūlaśākhāgraparyantā sattā viṭapinaḥ yathā
62. yathā payaḥ svam atyajat rūpam taraṅgatvam gatam [bhavati] yathā [ca] viṭapinaḥ mūlaśākhāgraparyantā sattā [bhavati].
62. Just as the distinct form of a wave (tarangatvam), which does not abandon its inherent nature as water (payaḥ), eventually disappears, and just as the existence (sattā) of a tree pervades from its roots to its branches and its crown.
निर्विकारमलं ज्ञप्तेर्ज्ञेयान्तैकैव भासते ।
यथा योजनलक्षाभमेकमेवामलं नभः ॥ ६३ ॥
nirvikāramalaṃ jñapterjñeyāntaikaiva bhāsate ,
yathā yojanalakṣābhamekamevāmalaṃ nabhaḥ 63
63. nirvikāram amalam jñapteḥ jñeyānta ekā eva bhāsate
yathā yojanalakṣābham ekam eva amalam nabhaḥ
63. nirvikāram amalam jñapteḥ jñeyānta ekā eva bhāsate yathā ekam eva amalam yojanalakṣābham nabhaḥ [bhāsate].
63. The immutable and pure consciousness (jñapti) alone shines forth as the single reality that encompasses all knowable things, just as the one, pure sky (nabhaḥ) appears to extend for hundreds of thousands of yojanas.
एकमेव तथा ज्ञानं ज्ञेयान्तं भात्यखण्डितम् ।
शून्यत्वादेकममलं यथा सर्वगमेव खम् ॥ ६४ ॥
ekameva tathā jñānaṃ jñeyāntaṃ bhātyakhaṇḍitam ,
śūnyatvādekamamalaṃ yathā sarvagameva kham 64
64. ekam eva tathā jñānam jñeya-antam bhāti akhaṇḍitam
śūnyatvāt ekam amalam yathā sarva-gam eva kham
64. tathā jñānam ekam jñeya-antam akhaṇḍitam bhāti
yathā kham śūnyatvāt ekam amalam sarva-gam eva
64. Similarly, knowledge (jñāna) itself shines as one and undivided, extending up to the knowable. Just as space (kha) is one, spotless, and all-pervading due to its inherent voidness.
तथैकममलं ज्ञात्वा ज्ञानज्ञेयदशास्वपि ।
घृतेनात्मा घनीभूय पाषाणीक्रियते यथा ॥ ६५ ॥
tathaikamamalaṃ jñātvā jñānajñeyadaśāsvapi ,
ghṛtenātmā ghanībhūya pāṣāṇīkriyate yathā 65
65. tathā ekam amalam jñātvā jñāna-jñeya-daśāsu api
ghṛtena ātmā ghanībhūya pāṣāṇī-kriyate yathā
65. tathā jñāna-jñeya-daśāsu api ekam amalam jñātvā
yathā ghṛtena ātmā ghanībhūya pāṣāṇī-kriyate
65. Similarly, even after knowing [reality] as one and spotless, amidst the states of knowledge (jñāna) and the knowable, the self (ātman) becomes solidified and made stone-like, just as it is solidified by [worldly] ghee (attachments/conditionings).
चिता चेत्यतयात्मैव स्वचित्तीक्रियते तथा ।
देशकालं विनैवात्मा बोधाबोधेन चित्तताम् ॥ ६६ ॥
citā cetyatayātmaiva svacittīkriyate tathā ,
deśakālaṃ vinaivātmā bodhābodhena cittatām 66
66. citā cetyatayā ātmā eva sva-cittī-kriyate tathā
deśa-kālam vinā eva ātmā bodha-abodhena cittatām
66. tathā citā cetyatayā ātmā eva sva-cittī-kriyate
deśa-kālam vinā eva ātmā bodha-abodhena cittatām
66. Similarly, the self (ātman) itself, through consciousness (citā) operating as the perceivable object (cetyatayā), is made into its own mind. Without dependence on space or time, the self (ātman) attains the state of mind (cittatā) through both awareness and non-awareness.
अबुद्धो नीयते न्यायैरेकमेवैष सुस्थितः ।
अत्र यद्यप्यबोधादेः संभवो नास्ति कश्चन ।
तथापि कल्प्यतेऽत्रैव बोधनाय परस्परम् ॥ ६७ ॥
abuddho nīyate nyāyairekamevaiṣa susthitaḥ ,
atra yadyapyabodhādeḥ saṃbhavo nāsti kaścana ,
tathāpi kalpyate'traiva bodhanāya parasparam 67
67. abuddhaḥ nīyate nyāyaiḥ ekam eva eṣaḥ
susthitaḥ atra yadyapi abodha-ādeḥ
saṃbhavaḥ na asti kaścana tathāpi
kalpyate atra eva bodhanāya parasparam
67. eṣaḥ abuddhaḥ nyāyaiḥ ekam eva susthitaḥ
nīyate atra yadyapi abodha-ādeḥ
kaścana saṃbhavaḥ na asti tathāpi
atra eva bodhanāya parasparam kalpyate
67. The unenlightened one is led by logical arguments to become firmly established in the understanding of the one reality. Although here (in this ultimate reality) there is no possibility whatsoever of ignorance (abodha) or similar concepts, nonetheless, such distinctions are postulated precisely within this context for mutual instruction.
महानुभावा विगताभिमाना विमूढभावोपशमे गलन्ति ।
निर्भ्रान्तयोऽनन्ततयैव शान्ता नित्यं समाधानमया भवन्ति ॥ ६८ ॥
mahānubhāvā vigatābhimānā vimūḍhabhāvopaśame galanti ,
nirbhrāntayo'nantatayaiva śāntā nityaṃ samādhānamayā bhavanti 68
68. mahānubhāvāḥ vigatābhimānāḥ
vimūḍhabhāvopaśame galanti
nirbhrāntayaḥ anantatayā eva śāntāḥ
nityaṃ samādhānamayāḥ bhavanti
68. mahānubhāvāḥ vigatābhimānāḥ
vimūḍhabhāvopaśame galanti
nirbhrāntayaḥ anantatayā eva śāntāḥ
nityaṃ samādhānamayāḥ bhavanti
68. Great-souled individuals, who are free from pride (abhimāna), dissolve away with the calming of deluded states. Free from confusion, and inherently peaceful through their very boundlessness, they perpetually become absorbed in deep inner tranquility (samādhāna).

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 (current chapter) 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