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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-48

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श्रीवसिष्ठ उवाच ।
रूढे संसारनिर्वेदे स्थिते साधुसमागमे ।
शास्त्रार्थे भाविते बुद्ध्या भोगवैतृष्ण्य आगते ॥ १ ॥
śrīvasiṣṭha uvāca ,
rūḍhe saṃsāranirvede sthite sādhusamāgame ,
śāstrārthe bhāvite buddhyā bhogavaitṛṣṇya āgate 1
1. śrī-vasiṣṭhaḥ uvāca rūḍhe saṃsāra-nirvede sthite sādhu-samāgame
śāstrārthe bhāvite buddhyā bhoga-vaitṛṣṇye āgate
1. śrī-vasiṣṭhaḥ uvāca: saṃsāra-nirvede rūḍhe,
sādhu-samāgame sthite,
buddhyā śāstrārthe bhāvite,
bhoga-vaitṛṣṇye āgate
1. Śrī Vasiṣṭha said: When detachment from worldly existence (saṃsāra) is firmly established, when association with the wise is firmly fixed, when the meaning of the scriptures is pondered upon by the intellect, and when dispassion for enjoyments arises...
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जाते विषयवैरस्ये सज्जनत्वे तथोदिते ।
प्रकाशे सोन्मुखीभूते हृदये कलितोदये ॥ २ ॥
jāte viṣayavairasye sajjanatve tathodite ,
prakāśe sonmukhībhūte hṛdaye kalitodaye 2
2. jāte viṣaya-vairasye sajjanatve tathā udite
prakāśe sa-unmukhībhūte hṛdaye kalita-udaye
2. viṣaya-vairasye jāte,
tathā sajjanatve udite,
prakāśe sa-unmukhībhūte,
hṛdaye kalita-udaye
2. ...when aversion to sense objects arises, when good character is thus developed, when inner clarity becomes self-attentive, and when an awakening manifests in the heart.
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धनानि नाभिवाञ्छयन्ते तमांसीव विवेकिना ।
त्यज्यन्ते विद्यमानानि संशुष्कामेध्यपर्णवत् ॥ ३ ॥
dhanāni nābhivāñchayante tamāṃsīva vivekinā ,
tyajyante vidyamānāni saṃśuṣkāmedhyaparṇavat 3
3. dhanāni na abhivāñchyante tamāṃsi iva vivekinā
tyajyante vidyamānāni saṃ-śuṣka-amedhya-parṇavat
3. dhanāni vivekinā tamāṃsi iva na abhivāñchyante.
vidyamānāni saṃ-śuṣka-amedhya-parṇavat tyajyante.
3. ...wealths are not desired, just as darkness is not desired by a discerning person. Existing possessions are abandoned like dry, impure leaves.
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भाराय पान्थदृष्ट्येव दृश्यन्ते दारबन्धवः ।
यथाशक्ति यथाकालमुपचर्यन्त एव च ॥ ४ ॥
bhārāya pānthadṛṣṭyeva dṛśyante dārabandhavaḥ ,
yathāśakti yathākālamupacaryanta eva ca 4
4. bhārāya pānthadṛṣṭyā iva dṛśyante dārabandhavaḥ
yathāśakti yathākālam upacaryante eva ca
4. pānthadṛṣṭyā iva dārabandhavaḥ bhārāya dṛśyante
ca yathāśakti yathākālam eva upacaryante
4. From the perspective of a traveler, wives and relatives appear as a burden. Yet, they are indeed attended to and cared for according to one's capacity and the appropriate time.
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इन्द्रियेष्वपि संलग्ना इन्द्रियार्थाः पुनःपुनः ।
न भोगा अनुभूयन्ते नूनं शान्तमनस्तया ॥ ५ ॥
indriyeṣvapi saṃlagnā indriyārthāḥ punaḥpunaḥ ,
na bhogā anubhūyante nūnaṃ śāntamanastayā 5
5. indriyeṣu api saṃlagnāḥ indriyārthāḥ punaḥpunaḥ
na bhogāḥ anubhūyante nūnam śāntamanastayā
5. indriyārthāḥ punaḥpunaḥ indriyeṣu api saṃlagnāḥ santu,
nūnam śāntamanastayā bhogāḥ na anubhūyante
5. Even when sense objects repeatedly engage the senses, enjoyments (bhoga) are certainly not experienced, due to a tranquil state of mind.
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एकान्तेषु दिगन्तेषु सरःसु विपिनेषु च ।
उद्याने पुण्यदेशेषु निजेष्वेव गृहेषु वा ॥ ६ ॥
ekānteṣu diganteṣu saraḥsu vipineṣu ca ,
udyāne puṇyadeśeṣu nijeṣveva gṛheṣu vā 6
6. ekānteṣu diganteṣu saraḥsu vipineṣu ca
udyāne puṇyadeśeṣu nijeṣu eva gṛheṣu vā
6. ekānteṣu diganteṣu saraḥsu vipineṣu ca
udyāne puṇyadeśeṣu vā nijeṣu eva gṛheṣu
6. In solitary places, in remote regions, in lakes, in forests, in a garden, in sacred places, or even in one's own homes.
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सुहृत्केलिविलासेषु शुभोद्यानाशनादिषु ।
शास्त्रतर्कविचारेषु न तथा स्थीयते चिरम् ॥ ७ ॥
suhṛtkelivilāseṣu śubhodyānāśanādiṣu ,
śāstratarkavicāreṣu na tathā sthīyate ciram 7
7. suhṛtkelivilāseṣu śubhodyānāśanādiṣu
śāstratarkavicāreṣu na tathā sthīyate ciram
7. suhṛtkelivilāseṣu śubhodyānāśanādiṣu
śāstratarkavicāreṣu ca tathā na ciram sthīyate
7. One does not remain long in the pleasures and sports with friends, nor in auspicious gardens, meals, and similar activities, nor in deliberations on scriptures (śāstra) and logic.
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उपशान्तेन दान्तेन स्वात्मारामेण मौनिना ।
ज्ञातैवान्विष्यते ज्ञेन विज्ञानैकान्तवादिना ॥ ८ ॥
upaśāntena dāntena svātmārāmeṇa mauninā ,
jñātaivānviṣyate jñena vijñānaikāntavādinā 8
8. upaśāntena dāntena svātmārāmeṇa mauninā
jñātā eva anviṣyate jñena vijñānaikāntavādinā
8. upaśāntena dāntena svātmārāmeṇa mauninā
vijñānaikāntavādinā jñena jñātā eva anviṣyate
8. By a tranquil, self-controlled sage, who delights in their own true self (ātman) and observes silence, knowledge alone is sought by the knower, who steadfastly proclaims pure consciousness to be the sole reality.
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एवमभ्यासवशतः परे विश्रम्यते पदे ।
निम्नेवाम्भसि शान्तेन स्वयमेव विवेकिना ॥ ९ ॥
evamabhyāsavaśataḥ pare viśramyate pade ,
nimnevāmbhasi śāntena svayameva vivekinā 9
9. evam abhyāsavaśataḥ pare viśramyate pade
nimne iva ambhasi śāntena svayam eva vivekinā
9. evam abhyāsavaśataḥ śāntena vivekinā svayam
eva nimne iva ambhasi pade pare viśramyate
9. Thus, by the power of consistent spiritual practice, a calm and discerning individual finds repose in the supreme state, just as water naturally settles into a low place by itself.
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सबाह्याभ्यन्तरं शान्ता ज्ञतैवार्थतयोदिता ।
न संभवति भिन्नोऽर्थ इत्येव परमं पदम् ॥ १० ॥
sabāhyābhyantaraṃ śāntā jñataivārthatayoditā ,
na saṃbhavati bhinno'rtha ityeva paramaṃ padam 10
10. sabāhyābhyantaram śāntā jñātā eva arthatayā uditā
na saṃbhavati bhinnaḥ arthaḥ iti eva paramam padam
10. sabāhyābhyantaram śāntā jñātā eva arthatayā uditā
bhinnaḥ arthaḥ na saṃbhavati iti eva paramam padam
10. Knowledge itself, tranquil both externally and internally, is declared as the true meaning [of existence]. A separate existence is not possible; this, indeed, is the supreme state.
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नार्थोपलब्धिर्नो शून्यमस्ति बोधात्मतां विना ।
इत्यन्तरनुभूतिस्थमाहुस्तत्परमं पदम् ॥ ११ ॥
nārthopalabdhirno śūnyamasti bodhātmatāṃ vinā ,
ityantaranubhūtisthamāhustatparamaṃ padam 11
11. na artha upalabdhiḥ na u śūnyam asti bodhātmataṃ
vinā iti antaḥ anubhūti stham āhuḥ tat paramam padam
11. bodhātmataṃ vinā artha upalabdhiḥ na asti u śūnyam na
asti iti antaḥ anubhūtistham tat paramam padam āhuḥ
11. Neither the perception of objects nor emptiness exists without the very nature of pure consciousness. This state, which is established in one's inner experience, they declare to be the supreme state.
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एकबोधातिसंबन्धपरिणामान्न बोधता ।
न शून्यता नार्थतेति विद्धि तत्परमं पदम् ॥ १२ ॥
ekabodhātisaṃbandhapariṇāmānna bodhatā ,
na śūnyatā nārthateti viddhi tatparamaṃ padam 12
12. ekabodhātisambandhapariṇāmāt na bodhatā | na
śūnyatā na arthatā iti viddhi tat paramam padam
12. tat paramam padam ekabodhātisambandhapariṇāmāt
na bodhatā na śūnyatā na arthatā iti viddhi
12. Know that to be the supreme state (paramaṁ padam), which, through the transformation born of an ultimate, unified consciousness (eka-bodha), is neither the state of knowing, nor emptiness, nor substantiality.
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स्वसंविन्मात्रविश्रामवताममनसां सताम् ।
न स्वदन्ते हि विषयाः पयांसि दृषदामिव ॥ १३ ॥
svasaṃvinmātraviśrāmavatāmamanasāṃ satām ,
na svadante hi viṣayāḥ payāṃsi dṛṣadāmiva 13
13. svasaṃvinmātraviśrāmavatām amanasām satām |
na svadante hi viṣayāḥ payāṃsi dṛṣadām iva
13. svasaṃvinmātraviśrāmavatām amanasām satām viṣayāḥ hi na svadante,
dṛṣadām iva payāṃsi
13. For those tranquil sages (satām) who are without a mind (amanasām) and abide solely in their own intrinsic awareness (sva-saṃvit-mātra-viśrāma-vatām), sense objects (viṣayāḥ) are certainly not appealing, just as waters are not palatable to rocks.
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निरोधपदमापन्नो निर्मना मौनमन्थरः ।
स्वभावे स्थित एवास्ते चित्रे कृत इवात्मवान् ॥ १४ ॥
nirodhapadamāpanno nirmanā maunamantharaḥ ,
svabhāve sthita evāste citre kṛta ivātmavān 14
14. nirodhapadam āpannaḥ nirmanāḥ maunamantharaḥ |
svabhāve sthitaḥ eva āste citre kṛtaḥ iva ātmavān
14. nirodhapadam āpannaḥ nirmanāḥ maunamantharaḥ
ātmavān citre kṛtaḥ iva svabhāve eva sthitaḥ āste
14. Having attained the state of cessation (nirodha-padam), freed from the mind (nirmanā) and absorbed in profound silence, the self-possessed one (ātmavān) indeed remains established in their intrinsic nature, like one depicted in a painting.
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सर्वार्थमर्थरहितं महदेव पराणुवत् ।
अशून्यमेव शून्यात्म हृदयं वेद्यवेदिनः ॥ १५ ॥
sarvārthamartharahitaṃ mahadeva parāṇuvat ,
aśūnyameva śūnyātma hṛdayaṃ vedyavedinaḥ 15
15. sarvārtham artharahitam mahat eva parāṇuvat
| aśūnyam eva śūnyātma hṛdayam vedyavedinaḥ
15. vedyavedinaḥ hṛdayam sarvārtham artharahitam
mahat eva parāṇuvat aśūnyam eva śūnyātma
15. For the knower of the knowable (vedya-vedinaḥ), the essence (hṛdayam) is simultaneously all-encompassing in purpose (sarvārtham) yet devoid of individual purpose (artharahitam); it is indeed vast (mahat eva) like the subtlest particle (parāṇuvat), and indeed not empty (aśūnyam eva) yet its fundamental nature is emptiness (śūnyātman).
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अहंत्वं जगदीहादि दिक्कालकलनादि च ।
ज्ञस्य ज्ञानादि शून्यादि स्थितमेव न विद्यते ॥ १६ ॥
ahaṃtvaṃ jagadīhādi dikkālakalanādi ca ,
jñasya jñānādi śūnyādi sthitameva na vidyate 16
16. ahaṃtvam jagat īhā ādi dik kāla kalanā ādi ca
jñasyā jñāna ādi śūnya ādi sthitam eva na vidyate
16. jñasyā ahaṃtvam jagat īhā ādi dik kāla kalanā
ādi ca jñāna ādi śūnya ādi sthitam eva na vidyate
16. For the knower (jña), the sense of 'I' (ahaṅkāra), the activities of the world, the conceptualization of space and time, knowledge itself, and even the notion of voidness – all these, which are typically considered established, do not exist.
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ज्ञेनामलपदस्थेन दीपेनेव निरस्यते ।
तमो हार्दं तथा बाह्यं रागद्वेषभयादि च ॥ १७ ॥
jñenāmalapadasthena dīpeneva nirasyate ,
tamo hārdaṃ tathā bāhyaṃ rāgadveṣabhayādi ca 17
17. jñena amala-pada-sthena dīpena iva nirasyate
tamaḥ hārdam tathā bāhyam rāga-dveṣa-bhaya ādi ca
17. jñena amala-pada-sthena dīpena iva nirasyate
hārdam tathā bāhyam tamaḥ ca rāga-dveṣa-bhaya ādi
17. By the enlightened one (jña), who is established in the stainless state (amala-pada), inner and outer darkness (ignorance), as well as attachment (rāga), aversion (dveṣa), fear, and other such things, are dispelled just as by a lamp.
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रजोरहितसर्वाशं सत्त्वात्पारमुपागतम् ।
असंभवत्तमोरूपं प्रणमेत्तं नृभास्करम् ॥ १८ ॥
rajorahitasarvāśaṃ sattvātpāramupāgatam ,
asaṃbhavattamorūpaṃ praṇamettaṃ nṛbhāskaram 18
18. rajas-rahita-sarva-āśam sattvāt pāram upāgatam
asaṃbhavat tamas rūpam praṇamet tam nṛbhāskaram
18. rajas-rahita-sarva-āśam sattvāt pāram upāgatam
asaṃbhavat tamas rūpam tam nṛbhāskaram praṇamet
18. One should bow down to that human sun (nṛbhāskara) who is completely free from the quality of passion (rajas) in all his aspirations, who has transcended the quality of goodness (sattva), and in whom the nature of darkness (tamas) cannot possibly exist.
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भेदप्रविलये जाते चित्ते चादृश्यतां गते ।
या स्थितिः प्राप्तबोधस्य न वाग्गोचरमेति सा ॥ १९ ॥
bhedapravilaye jāte citte cādṛśyatāṃ gate ,
yā sthitiḥ prāptabodhasya na vāggocarameti sā 19
19. bheda-pravilaye jāte citte ca adṛśyatām gate yā
sthitiḥ prāpta-bodhasya na vāk gocaram eti sā
19. yā sthitiḥ prāpta-bodhasya bheda-pravilaye jāte
ca citte adṛśyatām gate sā na vāk gocaram eti
19. When the dissolution of all distinctions (bheda) has taken place, and when the mind (citta) has become imperceptible, that state of one who has attained enlightenment (bodha) is beyond the reach of words.
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ददात्येतन्महाबुद्धे निर्वाणं परमेश्वरः ।
अहर्निशं परमया चिरं भक्त्या प्रसादितः ॥ २० ॥
dadātyetanmahābuddhe nirvāṇaṃ parameśvaraḥ ,
aharniśaṃ paramayā ciraṃ bhaktyā prasāditaḥ 20
20. dadāti etat mahābudhe nirvāṇam parameśvaraḥ
aharniśam paramayā ciram bhaktyā prasāditaḥ
20. mahābudhe,
parameśvaraḥ aharniśam ciram paramayā bhaktyā prasāditaḥ etat nirvāṇam dadāti.
20. O great-minded one, the Supreme Lord (Parameśvara), who has been pleased for a long time, day and night, through supreme devotion (bhakti), bestows this final liberation (nirvāṇa).
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श्रीराम उवाच ।
ईश्वरः को मुनिश्रेष्ठ कथं भक्त्या प्रसाद्यते एतन्मे तत्त्वतो ब्रूहि सर्वतत्त्वविदां वर ॥ २१ ॥
śrīrāma uvāca ,
īśvaraḥ ko muniśreṣṭha kathaṃ bhaktyā prasādyate etanme tattvato brūhi sarvatattvavidāṃ vara 21
21. śrīrāma uvāca īśvaraḥ kaḥ munīśreṣṭha katham bhaktyā
prasādyate etat me tattvataḥ brūhi sarvatattvavidām vara
21. śrīrāma uvāca.
munīśreṣṭha,
sarvatattvavidām vara,
īśvaraḥ kaḥ? katham bhaktyā prasādyate? etat tattvataḥ me brūhi.
21. Śrī Rāma said: 'O best among sages, who is the Lord (Īśvara)? How is he propitiated by devotion (bhakti)? O best among those who know all truths, explain this essential truth to me.'
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श्रीवसिष्ठ उवाच ।
ईश्वरो न महाबुद्धे दूरे न च सुदुर्लभः ।
महाबोधमयैकात्मा स्वात्मैव परमेश्वरः ॥ २२ ॥
śrīvasiṣṭha uvāca ,
īśvaro na mahābuddhe dūre na ca sudurlabhaḥ ,
mahābodhamayaikātmā svātmaiva parameśvaraḥ 22
22. śrīvasiṣṭha uvāca īśvaraḥ na mahābudhe dūre na ca
sudurlabhaḥ mahābodhamayaikātmā svātmā eva parameśvaraḥ
22. śrīvasiṣṭha uvāca.
mahābudhe,
īśvaraḥ dūre na,
ca na sudurlabhaḥ.
svātmā eva mahābodhamayaikātmā parameśvaraḥ.
22. Śrī Vasiṣṭha said: 'O great-minded one, the Lord (Īśvara) is neither far away nor extremely difficult to attain. The Supreme Lord (Parameśvara) is verily one's own Self (ātman), the unique essence composed of supreme knowledge.'
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तस्मै सर्वं ततः सर्वं स सर्वं सर्वतश्च सः ।
सोऽन्तः सर्वमयो नित्यं तस्मै सर्वात्मने नमः ॥ २३ ॥
tasmai sarvaṃ tataḥ sarvaṃ sa sarvaṃ sarvataśca saḥ ,
so'ntaḥ sarvamayo nityaṃ tasmai sarvātmane namaḥ 23
23. tasmai sarvam tataḥ sarvam saḥ sarvam sarvataḥ ca saḥ
saḥ antaḥ sarvamayaḥ nityam tasmai sarvātmane namaḥ
23. tasmai sarvam.
tataḥ sarvam.
saḥ sarvam,
ca saḥ sarvataḥ.
saḥ nityam antaḥ sarvamayaḥ.
tasmai sarvātmane namaḥ.
23. All exists for Him; all originates from Him. He is everything, and He is present everywhere. He is eternally pervading all within. Salutations to that Self (ātman) of all!
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तस्मादिमाः प्रसूयन्ते सर्गप्रलयविक्रियाः ।
अकारणं कारणतो गतयः पवनादिव ॥ २४ ॥
tasmādimāḥ prasūyante sargapralayavikriyāḥ ,
akāraṇaṃ kāraṇato gatayaḥ pavanādiva 24
24. tasmāt imāḥ prasūyante sargapralayavikriyāḥ
akāraṇam kāraṇataḥ gatayaḥ pavanāt iva
24. tasmāt imāḥ sargapralayavikriyāḥ prasūyante
gatayaḥ pavanāt iva akāraṇam kāraṇataḥ
24. Therefore, these transformations involving creation and dissolution arise. Their movements are sometimes without an apparent cause and sometimes due to a cause, just like those of the wind.
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अनिशं पूजयन्त्येताः सर्वाः स्थावरजङ्गमाः ।
यथाभिमतदानेन सर्वे ते भूतजातयः ॥ २५ ॥
aniśaṃ pūjayantyetāḥ sarvāḥ sthāvarajaṅgamāḥ ,
yathābhimatadānena sarve te bhūtajātayaḥ 25
25. aniśam pūjayanti etāḥ sarvāḥ sthāvarajaṅgamāḥ
yathābhimatadānena sarve te bhūtajātayaḥ
25. etāḥ sarvāḥ sthāvarajaṅgamāḥ te sarve
bhūtajātayaḥ aniśam yathābhimatadānena pūjayanti
25. All these animate and inanimate beings, indeed all classes of created entities (bhūtajātayaḥ), constantly worship (the deity) by giving offerings (dāna) as they wish.
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सुबहून्येष जन्मानि यथाभिमतयेच्छया ।
यदा संपूजितस्तेन प्रसादमधिगच्छति ॥ २६ ॥
subahūnyeṣa janmāni yathābhimatayecchayā ,
yadā saṃpūjitastena prasādamadhigacchati 26
26. subahūni eṣaḥ janmāni yathābhimatayā icchayā
yadā sampūjitaḥ tena prasādam adhigacchati
26. yadā tena subahūni janmāni yathābhimatayā
icchayā sampūjitaḥ eṣaḥ prasādam adhigacchati
26. When (the deity) has been properly worshipped by the devotee through many lives (janmāni), with a desired intention (icchā), then this (devotee) attains grace (prasāda).
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प्रसन्नः स महादेवः स्वयमात्मा महेश्वरः ।
बोधाय प्रेरयत्याशु दूतं पूतं शुभेहितैः ॥ २७ ॥
prasannaḥ sa mahādevaḥ svayamātmā maheśvaraḥ ,
bodhāya prerayatyāśu dūtaṃ pūtaṃ śubhehitaiḥ 27
27. prasannaḥ saḥ mahādevaḥ svayam ātmā maheśvaraḥ
bodhāya prerayati āśu dūtam pūtam śubhehitaiḥ
27. saḥ prasannaḥ mahādevaḥ svayam ātmā maheśvaraḥ
āśu bodhāya pūtam śubhehitaiḥ dūtam prerayati
27. That pleased Great God (Mahādeva), the very Self (ātman) and the Great Lord (Maheśvara), swiftly dispatches a pure messenger, purified by auspicious efforts, for the purpose of enlightenment.
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श्रीराम उवाच ।
आत्मना परमेशेन को दूतः प्रेर्यते मुने ।
स दूतो बोधनं वापि करोति वद मे कथम् ॥ २८ ॥
śrīrāma uvāca ,
ātmanā parameśena ko dūtaḥ preryate mune ,
sa dūto bodhanaṃ vāpi karoti vada me katham 28
28. śrīrāma uvāca ātmanā parameśena kaḥ dūtaḥ preryate
mune saḥ dūtaḥ bodhanam vā api karoti vada me katham
28. mune ātmanā parameśena kaḥ dūtaḥ preryate saḥ
dūtaḥ bodhanam vā api katham karoti me vada
28. Śrī Rāma said: O sage, who is the messenger that is impelled by the supreme Lord and by the self (ātman)? Tell me, how does that messenger bring about enlightenment?
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श्रीवसिष्ठ उवाच ।
आत्मसंप्रेरितो दूतो विवेको नाम नामतः ।
हृद्गुहायां सदानन्दस्तिष्ठतीन्दुरिवाम्बरे ॥ २९ ॥
śrīvasiṣṭha uvāca ,
ātmasaṃprerito dūto viveko nāma nāmataḥ ,
hṛdguhāyāṃ sadānandastiṣṭhatīndurivāmbare 29
29. śrīvasiṣṭhaḥ uvāca ātmasaṁpreritaḥ dūtaḥ vivekaḥ nāma
nāmatas hṛdguhāyām sadānandaḥ tiṣṭhati induḥ iva ambare
29. ātmasaṁpreritaḥ dūtaḥ nāmatas vivekaḥ nāma
sadānandaḥ ambare iva induḥ hṛdguhāyām tiṣṭhati
29. Śrī Vasiṣṭha said: The messenger, impelled by the self (ātman), is named discrimination. He, eternally blissful, resides in the cave of the heart, like the moon in the sky.
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स एष वासनात्मानं जन्तुं बोधयति क्रमात् ।
संसारसागरादस्मात्तारयत्यविवेकिनम् ॥ ३० ॥
sa eṣa vāsanātmānaṃ jantuṃ bodhayati kramāt ,
saṃsārasāgarādasmāttārayatyavivekinam 30
30. saḥ eṣaḥ vāsanātmānam jantum bodhayati kramāt
saṁsārasāgarāt asmāt tārayati avivekinam
30. saḥ eṣaḥ kramāt vāsanātmānam jantum bodhayati
asmāt saṁsārasāgarāt avivekinam tārayati
30. This very one gradually enlightens the living being whose nature is bound by latent impressions. He liberates the indiscriminating one from this ocean of transmigratory existence (saṁsāra).
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बोधात्मैषोऽन्तरात्मैव परमः परमेश्वरः ।
अस्यैव वाचको नाम प्रणवो वेदसंमतः ॥ ३१ ॥
bodhātmaiṣo'ntarātmaiva paramaḥ parameśvaraḥ ,
asyaiva vācako nāma praṇavo vedasaṃmataḥ 31
31. bodhātmā eṣaḥ antarātmā eva paramaḥ parameśvaraḥ
asya eva vācakaḥ nāma praṇavaḥ vedasaṁmataḥ
31. eṣaḥ bodhātmā eva antarātmā paramaḥ parameśvaraḥ
asya eva vedasaṁmataḥ praṇavaḥ nāma vācakaḥ
31. This self (ātman) of pure consciousness is indeed the inner self (ātman), the supreme one, the supreme Lord. The name Praṇava, approved by the Vedas, is the very designator of this one.
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जपहोमतपोदानपाठयज्ञक्रियाक्रमैः ।
एष प्रसाद्यते नित्यं नरनागसुरासुरैः ॥ ३२ ॥
japahomatapodānapāṭhayajñakriyākramaiḥ ,
eṣa prasādyate nityaṃ naranāgasurāsuraiḥ 32
32. japa-homa-tapas-dāna-pāṭha-yajña-kriyākramaiḥ
eṣaḥ prasādyate nityam nara-nāga-sura-asuraiḥ
32. eṣaḥ nityam japa-homa-tapas-dāna-pāṭha-yajña-kriyākramaiḥ
nara-nāga-sura-asuraiḥ prasādyate
32. He is always propitiated through sequences of recitation, oblations, austerities (tapas), charity (dāna), study, and ritual (yajña) acts by men, nāgas, gods (suras), and demons (asuras).
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द्यौर्मूर्धा पृथिवी पादौ तारका रोमराजयः ।
भूतान्यस्थीनि हृदयं व्योमास्य परमेश्वरः ॥ ३३ ॥
dyaurmūrdhā pṛthivī pādau tārakā romarājayaḥ ,
bhūtānyasthīni hṛdayaṃ vyomāsya parameśvaraḥ 33
33. dyauḥ mūrdhā pṛthivī pādau tārakāḥ romarājayaḥ
bhūtāni asthīni hṛdayam vyoma asya parameśvaraḥ
33. asya parameśvaraḥ dyauḥ mūrdhā pṛthivī pādau
tārakāḥ romarājayaḥ bhūtāni asthīni vyoma hṛdayam
33. Heaven is His head, the Earth His feet, the stars are His body hair, the living beings are His bones, and space is His heart, of the Supreme Lord (parameśvara).
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सर्वत्रैष चिदात्मत्वाद्याति जागर्ति पश्यति ।
तेनैष सर्वतोलक्ष्यकरकर्णाक्षिपादभृत् ॥ ३४ ॥
sarvatraiṣa cidātmatvādyāti jāgarti paśyati ,
tenaiṣa sarvatolakṣyakarakarṇākṣipādabhṛt 34
34. sarvatra eṣaḥ cit-ātmatvāt yāti jāgarti paśyati
tena eṣaḥ sarvataḥ-lakṣya-kara-karṇa-akṣi-pāda-bhṛt
34. eṣaḥ sarvatra cit-ātmatvāt yāti jāgarti paśyati
tena eṣaḥ sarvataḥ-lakṣya-kara-karṇa-akṣi-pāda-bhṛt
34. Because He is of the nature of pure consciousness (cit ātman), He moves, is awake, and sees everywhere. Therefore, He possesses perceptible hands, ears, eyes, and feet in all directions.
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विवेकदूतमुद्बोध्य हत्वा चित्तपिशाचकम् ।
आत्मनः पदवीं स्फारां जीवः कामपि नीयते ॥ ३५ ॥
vivekadūtamudbodhya hatvā cittapiśācakam ,
ātmanaḥ padavīṃ sphārāṃ jīvaḥ kāmapi nīyate 35
35. viveka-dūtam udbodhya hatvā citta-piśācakam
ātmanaḥ padavīm sphārām jīvaḥ kām api nīyate
35. viveka-dūtam udbodhya citta-piśācakam hatvā
jīvaḥ ātmanaḥ kām api sphārām padavīm nīyate
35. Having awakened the messenger of discernment and slain the demon of the mind (citta), the individual soul (jīva) is led to an indescribably expansive state of the self (ātman).
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त्यक्त्वा सर्वविकल्पौघान्विकारानर्थसंकरान् ।
पौरुषेणात्मनैवात्मा स्वयमेव प्रसाद्यताम् ॥ ३६ ॥
tyaktvā sarvavikalpaughānvikārānarthasaṃkarān ,
pauruṣeṇātmanaivātmā svayameva prasādyatām 36
36. tyaktvā sarvavikalpaughān vikārān arthasaṅkarān
pauruṣeṇa ātmanā eva ātmā svayam eva prasādyatām
36. ātmā svayam eva pauruṣeṇa ātmanā eva tyaktvā
sarvavikalpaughān vikārān arthasaṅkarān prasādyatām
36. Having abandoned all multitudes of mental constructs, transformations, and mixtures of purposes, let the self (ātman) itself be pacified by the self (ātman) through its own personal effort.
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भ्रमन्मनःपिशाचेऽस्मिन्कल्लोलजलदाकुले ।
संसाररात्रितिमिरे स्वात्मैवापूर्णचन्द्रमाः ॥ ३७ ॥
bhramanmanaḥpiśāce'sminkallolajaladākule ,
saṃsārarātritimire svātmaivāpūrṇacandramāḥ 37
37. bhraman manaḥpiśāce asmin kallolajaladākule
saṃsārarātritimire svātmā eva apūrṇacandramāḥ
37. svātmā eva apūrṇacandramāḥ bhraman manaḥpiśāce
asmin kallolajaladākule saṃsārarātritimire
37. Within this mind, which is like a wandering demon (manaḥpiśāca) agitated by surging waves and clouds, and within the darkness of the night of worldly existence (saṃsāra), one's own self (ātman) is indeed an incomplete moon.
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अगाधमरणावर्तकल्लोलाकुलकोटरे ।
तृष्णातरङ्गतरले स्वमनश्चण्डमारुते ॥ ३८ ॥
agādhamaraṇāvartakallolākulakoṭare ,
tṛṣṇātaraṅgatarale svamanaścaṇḍamārute 38
38. agādhamaraṇāvartakallolākulakoṭare
tṛṣṇātaraṅgatarale svamanas ca caṇḍamārute
38. svamanas agādhamaraṇāvartakallolākulakoṭare
tṛṣṇātaraṅgatarale ca caṇḍamārute
38. (One's own mind exists) within the hollow agitated by the waves of unfathomable death's whirlpools, amidst the restlessness of craving's waves, and within the fierce wind of one's own mind (manas).
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महाजडलवाधारे संसारविषमार्णवे ।
इन्द्रियग्रामगहने विवेकः पोतको महान् ॥ ३९ ॥
mahājaḍalavādhāre saṃsāraviṣamārṇave ,
indriyagrāmagahane vivekaḥ potako mahān 39
39. mahājaḍalavādhāre saṃsāraviṣamārṇave
indriyagrāmagahane vivekaḥ potakaḥ mahān
39. vivekaḥ mahān potakaḥ mahājaḍalavādhāre
saṃsāraviṣamārṇave indriyagrāmagahane
39. Discrimination (viveka) is a great boat navigating the basis of great inertness, the formidable ocean of worldly existence (saṃsāra), and the dense thicket of the senses.
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पूर्वं यथाभिमतपूजनसुप्रसन्नो दत्वा विवेकमिह पावनदूतमात्मा ।
जीवं पदं नयति निर्मलमेकमाद्यं सत्सङ्गशास्त्रपरमार्थपरावबोधैः ॥ ४० ॥
pūrvaṃ yathābhimatapūjanasuprasanno datvā vivekamiha pāvanadūtamātmā ,
jīvaṃ padaṃ nayati nirmalamekamādyaṃ satsaṅgaśāstraparamārthaparāvabodhaiḥ 40
40. pūrvaṃ yathābhimatapūjanasuprasannaḥ
datvā vivekam iha pāvanadūtam ātmā
jīvaṃ padaṃ nayati nirmalam ekam ādyaṃ
satsaṅgaśāstraparamārthaparāvabodhaiḥ
40. pūrvaṃ yathābhimatapūjanasuprasannaḥ
ātmā iha pāvanadūtam vivekam datvā
satsaṅgaśāstraparamārthaparāvabodhaiḥ
jīvaṃ nirmalam ekam ādyaṃ padaṃ nayati
40. The self (ātman), formerly well-pleased by worship performed according to one's desire, bestows discrimination (viveka) as a pure messenger. Through association with the wise (satsaṅga), study of scriptures, understanding of ultimate reality (paramārtha), and supreme knowledge, it leads the individual soul (jīva) to that pure, singular, and primeval state.
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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 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 (current chapter) 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