Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-57

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीराम उवाच ।
त्वामप्युदितनिर्वाणमहंकारपिशाचकः ।
बाधते किमिति ब्रूहि मुने संदेहशान्तये ॥ १ ॥
śrīrāma uvāca ,
tvāmapyuditanirvāṇamahaṃkārapiśācakaḥ ,
bādhate kimiti brūhi mune saṃdehaśāntaye 1
1. śrī-rāma uvāca tvām api udita-nirvāṇam ahaṅkāra-piśācakaḥ
bādhate kim iti brūhi mune sandeha-śāntaye
1. śrī-rāma uvāca.
mune,
sandeha-śāntaye (mama),
kim iti brūhi.
(saḥ) ahaṅkāra-piśācakaḥ udita-nirvāṇam tvām api bādhate?
1. Śrī Rāma said: "O Sage, please tell me for the calming of my doubt: why does the ego-demon (ahaṅkāra-piśācaka) trouble even you, who have attained final liberation (nirvāṇa)?"
श्रीवसिष्ठ उवाच ।
अहंभावं विना देहस्थितिस्तज्ज्ञाज्ञयोरिह ।
आधेयस्य निराधारा न संस्थेहोपपद्यते ॥ २ ॥
śrīvasiṣṭha uvāca ,
ahaṃbhāvaṃ vinā dehasthitistajjñājñayoriha ,
ādheyasya nirādhārā na saṃsthehopapadyate 2
2. śrī-vasiṣṭha uvāca ahaṃbhāvam vinā deha-sthitiḥ tat-jña-ajñayoḥ
iha ādheyasya nirādhārā na saṃsthā iha upapadyate
2. śrī-vasiṣṭha uvāca.
iha,
tat-jña-ajñayoḥ (api),
ahaṃbhāvam vinā deha-sthitiḥ na upapadyate.
(yataḥ) ādheyasya nirādhārā saṃsthā iha na upapadyate.
2. Śrī Vasiṣṭha said: "Here, the existence of the body (dehasthiti) is not possible without the sense of 'I' (ahaṃbhāva), whether for the enlightened (tajjña) or the ignorant (ajña). For, a thing that is to be supported (ādheya) cannot exist without a base (nirādhāra)."
अयं त्वत्र विशेषस्तं शृणु विश्रान्तचेतसः ।
श्रुतेन येनाहंभावपिशाचः शान्तिमेति ते ॥ ३ ॥
ayaṃ tvatra viśeṣastaṃ śṛṇu viśrāntacetasaḥ ,
śrutena yenāhaṃbhāvapiśācaḥ śāntimeti te 3
3. ayam tu atra viśeṣaḥ tam śṛṇu viśrānta-cetasaḥ
śrutena yena ahaṃbhāva-piśācaḥ śāntim eti te
3. tu ayam atra viśeṣaḥ (asti).
viśrānta-cetasaḥ (bhavan),
tam śṛṇu.
yena śrutena te ahaṃbhāva-piśācaḥ śāntim eti.
3. However, there is a particular distinction (viśeṣa) here regarding this; listen to it with a tranquil mind (viśrānta-cetas). By hearing this, the ego-demon (ahaṃbhāva-piśāca) within you will attain peace (śānti).
अहंभावपिशाचोऽयमज्ञानशिशुनामुना ।
अविद्यमान एवान्तः कल्पितस्तेन संस्थितः ॥ ४ ॥
ahaṃbhāvapiśāco'yamajñānaśiśunāmunā ,
avidyamāna evāntaḥ kalpitastena saṃsthitaḥ 4
4. ayam ahaṃbhāva-piśācaḥ ajñāna-śiśunā amunā
kalpitaḥ avidyamānaḥ eva antaḥ tena saṃsthitaḥ
4. ayam ahaṃbhāva-piśācaḥ ajñāna-śiśunā amunā
kalpitaḥ avidyamānaḥ eva antaḥ tena saṃsthitaḥ
4. This ego-sense (ahaṃbhāva)-demon, imagined by this child of ignorance (ajñāna), resides within, though not truly existing, established by that very ignorance.
अज्ञानमपि नास्त्येव प्रेक्षितं यन्न लभ्यते ।
विचारिणा दीपवता स्वरूपं तमसो यथा ॥ ५ ॥
ajñānamapi nāstyeva prekṣitaṃ yanna labhyate ,
vicāriṇā dīpavatā svarūpaṃ tamaso yathā 5
5. ajñānam api na asti eva prekṣitam yat na labhyate
vicāriṇā dīpavatā svarūpam tamasaḥ yathā
5. ajñānam api na asti eva yat vicāriṇā dīpavatā
prekṣitam na labhyate yathā tamasaḥ svarūpam
5. Ignorance (ajñāna) itself does not exist; for, when observed, it is not found by an inquirer who possesses the lamp (of discrimination), just as the true nature of darkness is not found (when light is present).
यथा यथा विलोक्यते तथा तथा विलीयते ।
इहाज्ञतापिशाचिका तथा विचारिता सती ॥ ६ ॥
yathā yathā vilokyate tathā tathā vilīyate ,
ihājñatāpiśācikā tathā vicāritā satī 6
6. yathā yathā vilokyate tathā tathā vilīyate
iha ajñatā-piśācikā tathā vicāritā satī
6. yathā yathā vilokyate tathā tathā vilīyate
iha ajñatā-piśācikā tathā vicāritā satī
6. Just as something, the more it is observed, the more it dissolves, so too, here, the demoness of ignorance (ajñatā) vanishes when thoroughly investigated.
किल सत्यामविद्यायामज्ञतोदेति शाश्वती ।
बुद्धिमोहात्मिका यक्षी निर्देहैव यथा निशि ॥ ७ ॥
kila satyāmavidyāyāmajñatodeti śāśvatī ,
buddhimohātmikā yakṣī nirdehaiva yathā niśi 7
7. kila satyām avidyāyām ajñatā udeti śāśvatī
buddhi-moha-ātmikā yakṣī nirdehā eva yathā niśi
7. kila satyām avidyāyām buddhi-moha-ātmikā
nirdehā eva śāśvatī ajñatā udeti yathā niśi
7. Indeed, it is said that when nescience (avidyā) is truly present, an eternal ignorance (ajñatā) arises. This ignorance is like a yakṣī (female spirit) whose essence is the delusion of the intellect, truly bodiless, just like (appearances) in the night.
सति सर्गे त्वविद्यायाः संभवो नान्यतः क्वचित् ।
सति द्वितीये शशिनि द्वितीयो विद्यते शशः ॥ ८ ॥
sati sarge tvavidyāyāḥ saṃbhavo nānyataḥ kvacit ,
sati dvitīye śaśini dvitīyo vidyate śaśaḥ 8
8. sati sarge tu avidyāyāḥ saṃbhavaḥ na anyataḥ kvacit
| sati dvitīye śaśini dvitīyaḥ vidyate śaśaḥ ||
8. avidyāyāḥ saṃbhavaḥ tu sati sarge na anyataḥ
kvacit sati dvitīye śaśini dvitīyaḥ śaśaḥ vidyate
8. The possibility of ignorance (avidyā) arises only when creation (sarga) exists, and not from any other source. Just as, if a second moon appears, a second hare (śasa) also appears to exist within it.
सर्गस्त्वयमजातत्वादज्ञज्ञातो न विद्यते ।
न जातः कारणाभावात्पूर्वमेव खवृक्षवत् ॥ ९ ॥
sargastvayamajātatvādajñajñāto na vidyate ,
na jātaḥ kāraṇābhāvātpūrvameva khavṛkṣavat 9
9. sargaḥ tu ayam ajātatvāt ajñajñātaḥ na vidyate |
na jātaḥ kāraṇābhāvāt pūrvam eva khavṛkṣavat ||
9. ayam sargaḥ tu ajātatvāt ajñajñātaḥ na vidyate
pūrvam eva kāraṇābhāvāt khavṛkṣavat na jātaḥ
9. This creation (sarga), however, does not truly exist because it is unborn, and it is known only to the ignorant. It was never born from the very beginning, due to the absence of any cause, just like a sky-tree (khavṛkṣa).
परमाकाशकोशान्तरादिसर्गे निरामये ।
पृथ्व्यादेरुपलम्भस्य भवेत्किमिव कारणम् ॥ १० ॥
paramākāśakośāntarādisarge nirāmaye ,
pṛthvyāderupalambhasya bhavetkimiva kāraṇam 10
10. paramākāśakośāntarādi sarge nirāmaye | pṛthvyādeḥ
upalambhasya bhavet kim iva kāraṇam ||
10. paramākāśakośāntarādi nirāmaye sarge,
pṛthvyādeḥ upalambhasya kim iva kāraṇam bhavet
10. In the flawless creation (sarga) that originates from within the sheath of the supreme ether (ākaśa), what indeed could be the cause for the perception of earth and other elements?
मनःषष्ठेन्द्रियातीतं मनःषष्ठेन्द्रियात्मनः ।
साकारस्य निराकारं कथं भवति कारणम् ॥ ११ ॥
manaḥṣaṣṭhendriyātītaṃ manaḥṣaṣṭhendriyātmanaḥ ,
sākārasya nirākāraṃ kathaṃ bhavati kāraṇam 11
11. manaḥṣaṣṭhendriyātītam manaḥṣaṣṭhendriyātmanaḥ
| sākārasya nirākāram katham bhavati kāraṇam ||
11. manaḥṣaṣṭhendriyātītam nirākāram,
manaḥṣaṣṭhendriyātmanaḥ sākārasya katham kāraṇam bhavati
11. How can the formless, which is beyond the mind and the six senses, be the cause for that which is embodied and has the mind and six senses as its very nature (ātman)?
बीजात्कारणतः कार्यमङ्कुरः किल जायते ।
न बीजमपि यत्रास्ति तत्र स्यादङ्कुरः कुतः ॥ १२ ॥
bījātkāraṇataḥ kāryamaṅkuraḥ kila jāyate ,
na bījamapi yatrāsti tatra syādaṅkuraḥ kutaḥ 12
12. bījāt kāraṇataḥ kāryam aṅkuraḥ kila jāyate na
bījam api yatra asti tatra syāt aṅkuraḥ kutaḥ
12. kila bījāt kāraṇataḥ aṅkuraḥ kāryam jāyate
yatra bījam api na asti tatra aṅkuraḥ kutaḥ syāt
12. Indeed, from a seed, which is the cause, a sprout, the effect (kārya), arises. But where there is not even a seed, from where could a sprout possibly come?
कारणेन विना कार्य न च नामोपपद्यते ।
कदा क इव खे केन दृष्टो लब्धः स्फुटो द्रुमः ॥ १३ ॥
kāraṇena vinā kārya na ca nāmopapadyate ,
kadā ka iva khe kena dṛṣṭo labdhaḥ sphuṭo drumaḥ 13
13. kāraṇena vinā kārya na ca nāma upapadyate kadā
kaḥ iva khe kena dṛṣṭaḥ labdhaḥ sphuṭaḥ drumaḥ
13. kārya kāraṇena vinā ca nāma na upapadyate kadā
kena khe kaḥ iva sphuṭaḥ drumaḥ dṛṣṭaḥ labdhaḥ
13. Indeed, an effect (kārya) is not produced without a cause. When, by whom, and how could a clear, manifest tree ever be seen or obtained in the sky?
संकल्पेनाम्बरे यद्वद्दृश्यते विटपादिकम् ।
स संकल्पस्तथाभूतो न तत्रास्ति पदार्थता ॥ १४ ॥
saṃkalpenāmbare yadvaddṛśyate viṭapādikam ,
sa saṃkalpastathābhūto na tatrāsti padārthatā 14
14. saṃkalpena ambare yadvat dṛśyate viṭapādikam saḥ
saṃkalpaḥ tathābhūtaḥ na tatra asti padārthatā
14. yadvat saṃkalpena ambare viṭapādikam dṛśyate saḥ
saṃkalpaḥ tathābhūtaḥ tatra padārthatā na asti
14. Just as branches and other tree-like forms are perceived in the sky through mental imagery (saṃkalpa), that mental imagery (saṃkalpa) is of such a nature that no objective reality (padārthatā) exists in it.
एवं येयं चिदाकाशे सर्गादावनुभूयते ।
शून्यरूप इवाकाशे सर्गस्थितिरनर्गला ॥ १५ ॥
evaṃ yeyaṃ cidākāśe sargādāvanubhūyate ,
śūnyarūpa ivākāśe sargasthitiranargalā 15
15. evam yā iyam cidākāśe sargādau anubhūyate
śūnyarūpaḥ iva ākāśe sargasthitiḥ anargalā
15. evam yā iyam sargasthitiḥ anargalā sargādau
cidākāśe anubhūyate ākāśe iva śūnyarūpaḥ
15. Similarly, this state of creation (sarga-sthiti) which is experienced in the vastness of consciousness (cit-ākāśa) at the dawn of creation (sarga) appears like an empty form in space (ākāśa), unfettered.
सम एव चिदाकाशः कचत्यात्मनि तत्तथा ।
स्वभाव एव सर्गाख्यश्चित्त्वाच्चैतन्यमीश्वरः ॥ १६ ॥
sama eva cidākāśaḥ kacatyātmani tattathā ,
svabhāva eva sargākhyaścittvāccaitanyamīśvaraḥ 16
16. samaḥ eva cit-ākāśaḥ kachati ātmani tat tathā svabhāvaḥ
eva sarga-ākhyaḥ cit-tvāt ca caitanyam īśvaraḥ
16. cit-ākāśaḥ samaḥ eva tat tathā ātmani kachati
sarga-ākhyaḥ svabhāvaḥ eva cit-tvāt ca caitanyam īśvaraḥ
16. The conscious ether (cidākāśa) alone manifests uniformly within the self (ātman) in that very same way. This intrinsic nature (svabhāva), which is known as creation (sarga), is consciousness (caitanya) itself; it is the Lord (īśvara) because it is of the nature of pure consciousness (cit).
स्वप्नसर्गोऽत्र दृष्टान्तः प्रत्यहं योऽनुभूयते ।
स्वयं संवेदने स्वप्ने स्फुरत्यद्रिपुराकृतिः ॥ १७ ॥
svapnasargo'tra dṛṣṭāntaḥ pratyahaṃ yo'nubhūyate ,
svayaṃ saṃvedane svapne sphuratyadripurākṛtiḥ 17
17. svapna-sargaḥ atra dṛṣṭāntaḥ prati-aham yaḥ anubhūyate
svayam saṃvedane svapne sphurati adri-pura-ākṛtiḥ
17. prati-aham yaḥ anubhūyate svapna-sargaḥ atra dṛṣṭāntaḥ
svayam saṃvedane svapne adri-pura-ākṛtiḥ sphurati
17. Here, the creation (sarga) experienced in a dream (svapna) serves as an example (dṛṣṭānta), which is perceived daily. In the self's (svayam) direct awareness (saṃvedana) during a dream (svapna), the form (ākṛti) of a mountain city (adri-pura) spontaneously manifests.
चित्स्वभावे यथा स्वप्ने आस्ते सर्ग इवेह यः ।
असर्गे सर्गवद्भाति तथा पूर्व महाम्बरे ॥ १८ ॥
citsvabhāve yathā svapne āste sarga iveha yaḥ ,
asarge sargavadbhāti tathā pūrva mahāmbare 18
18. cit-svabhāve yathā svapne āste sargaḥ iva iha yaḥ
a-sarge sarga-vat bhāti tathā pūrva mahā-ambare
18. yathā svapne cit-svabhāve sargaḥ iva yaḥ iha āste
tathā pūrva mahā-ambare a-sarge sarga-vat bhāti
18. Just as something appears in a dream (svapna) within the conscious nature (cit-svabhāva) as if it were creation (sarga), similarly, that which exists here, although not truly a creation (asarge), manifests like a creation (sargavat) in the primordial great ether (mahāmbara).
अवेद्यवेदनं शुद्धमेकं भात्यजमव्ययम् ।
सर्गादौ यदनाद्यन्तं स्थितः सर्गः स एव नः ॥ १९ ॥
avedyavedanaṃ śuddhamekaṃ bhātyajamavyayam ,
sargādau yadanādyantaṃ sthitaḥ sargaḥ sa eva naḥ 19
19. a-vedya-vedanam śuddham ekam bhāti ajam avyayam
sarga-ādau yat an-ādi-antam sthitaḥ sargaḥ saḥ eva naḥ
19. a-vedya-vedanam śuddham ekam ajam avyayam bhāti yat
an-ādi-antam sarga-ādau sthitaḥ saḥ sargaḥ eva naḥ
19. The objectless knowing (avedya-vedanam), which is pure (śuddham), one (ekam), unborn (aja), and imperishable (avyayam), shines forth. That which exists without beginning or end (anādyantam) at the start of creation (sargādau) is indeed that very creation (sarga) for us.
नेह सर्गोऽस्ति नैवायं पृथ्व्यादिगणगोलकः ।
सर्व शान्तमनालम्बं ब्रह्मैव ब्रह्मणि स्थितम् ॥ २० ॥
neha sargo'sti naivāyaṃ pṛthvyādigaṇagolakaḥ ,
sarva śāntamanālambaṃ brahmaiva brahmaṇi sthitam 20
20. na iha sargaḥ asti na eva ayam pṛthivī-ādi-gaṇa-golakaḥ
sarvam śāntam anālambam brahma eva brahmaṇi sthitam
20. iha sargaḥ na asti,
ayam pṛthivī-ādi-gaṇa-golakaḥ na eva.
sarvam śāntam anālambam.
brahma eva brahmaṇi sthitam.
20. Here, there is no creation (sarga), nor is this a globe of elements like earth and so forth. Everything is peaceful and without support; Brahman alone is situated within Brahman.
सर्वशक्त्यात्म तद्ब्रह्म यथा कचति यादृशम् ।
रूपमत्यजदेवाच्छं तथा भवति तादृशम् ॥ २१ ॥
sarvaśaktyātma tadbrahma yathā kacati yādṛśam ,
rūpamatyajadevācchaṃ tathā bhavati tādṛśam 21
21. sarva-śakti-ātman tat brahma yathā kacchati yādṛśam
rūpam a-tyajat eva accham tathā bhavati tādṛśam
21. sarva-śakti-ātman tat brahma yathā yādṛśam kacchati,
accham rūpam a-tyajat eva,
tathā tādṛśam bhavati.
21. That Brahman, whose essence (ātman) is all power, just as it shines forth and in whatever form it manifests, it becomes exactly of that nature, without ever abandoning its own pure form.
यथा स्वप्नपुरं जन्तोश्चिन्मात्रप्रविजृम्भितम् ।
तथैव सर्गः सर्गादौ शुद्धचिन्मात्रजृम्भितम् ॥ २२ ॥
yathā svapnapuraṃ jantościnmātrapravijṛmbhitam ,
tathaiva sargaḥ sargādau śuddhacinmātrajṛmbhitam 22
22. yathā svapna-puram jantoḥ cit-mātra-pra-vi-jṛmbhitam
tathā eva sargaḥ sarga-ādau śuddha-cit-mātra-jṛmbhitam
22. yathā jantoḥ svapna-puram cit-mātra-pra-vi-jṛmbhitam,
tathā eva sarga-ādau sargaḥ śuddha-cit-mātra-jṛmbhitam.
22. Just as a dream-city for a living being is merely an expansion of consciousness, so too is creation (sarga) at the very beginning of creation merely an expansion of pure consciousness.
स्वच्छे चित्परमाकाशे चिदाकाशो य आस्थितः ।
स्वभाव एव सर्गोऽसाविति तेनैव भावितः ॥ २३ ॥
svacche citparamākāśe cidākāśo ya āsthitaḥ ,
svabhāva eva sargo'sāviti tenaiva bhāvitaḥ 23
23. svacche cit-parama-ākāśe cit-ākāśaḥ yaḥ āsthitaḥ
svabhāvaḥ eva sargaḥ asau iti tena eva bhāvitaḥ
23. svacche cit-parama-ākāśe yaḥ cit-ākāśaḥ āsthitaḥ,
asau sargaḥ svabhāvaḥ eva iti tena eva bhāvitaḥ.
23. In the pure, supreme space of consciousness, that very space of consciousness which is established, that creation (sarga) is indeed its own intrinsic nature (svabhāva); thus, it is brought into being by that very consciousness.
भाव्यभावकभावादिभूमीनां भावनं भृशम् ।
सर्वं चिन्नभ एवाच्छमात्मनात्मनि संस्थितम् ॥ २४ ॥
bhāvyabhāvakabhāvādibhūmīnāṃ bhāvanaṃ bhṛśam ,
sarvaṃ cinnabha evācchamātmanātmani saṃsthitam 24
24. bhāvyabhāvakabhāvādibhūmīnām bhāvanam bhṛśam sarvam
cinnabhaḥ eva accham ātmanā ātmani saṃsthitam
24. bhṛśam bhāvanam bhāvyabhāvakabhāvādibhūmīnām sarvam
eva cinnabhaḥ accham ātmanā ātmani saṃsthitam
24. The profound contemplation of the various states, such as the perceivable, the perceiver, and the act of perceiving (bhāva), and so forth - all this is merely the clear expanse of consciousness (cit-nabhaḥ), established by the Self (ātman) within the Self (ātman).
एवं स्थिते कुतः सर्गः कुतो विद्या क चाज्ञता ।
ब्रह्म शान्तं घनं सर्वं क्वाहंकारादयः स्थिताः ॥ २५ ॥
evaṃ sthite kutaḥ sargaḥ kuto vidyā ka cājñatā ,
brahma śāntaṃ ghanaṃ sarvaṃ kvāhaṃkārādayaḥ sthitāḥ 25
25. evam sthite kutaḥ sargaḥ kutaḥ vidyā ka ca ajñatā
brahma śāntam ghanam sarvam kva ahaṃkārādayaḥ sthitāḥ
25. evam sthite kutaḥ sargaḥ kutaḥ vidyā ca ka ajñatā
brahma śāntam ghanam sarvam kva ahaṃkārādayaḥ sthitāḥ
25. When things are thus established, how can there be creation? Where is true knowledge (vidyā), and where is ignorance? Brahman (brahman) is peaceful, undivided, and all-encompassing. Where then do the ego (ahaṃkāra) and other such concepts reside?
अहंभावस्य संशान्तिरेषाऽसौ कथिता तव ।
अहंभावः परिज्ञातः पिशाच इव शाम्यति ॥ २६ ॥
ahaṃbhāvasya saṃśāntireṣā'sau kathitā tava ,
ahaṃbhāvaḥ parijñātaḥ piśāca iva śāmyati 26
26. ahaṃbhāvasya saṃśāntiḥ eṣā asau kathitā tava
ahaṃbhāvaḥ parijñātaḥ piśāca iva śāmyati
26. eṣā asau saṃśāntiḥ ahaṃbhāvasya tava kathitā
ahaṃbhāvaḥ parijñātaḥ piśāca iva śāmyati
26. This is the complete cessation of the sense of ego (ahaṃbhāva) that has been explained to you. When the sense of ego (ahaṃbhāva) is truly comprehended, it subsides just like a ghost (piśāca).
मया त्वेवमहंभावः परिज्ञातो यदाखिलः ।
तदा मे विद्यमानोऽपि निष्फलः शरदभ्रवत् ॥ २७ ॥
mayā tvevamahaṃbhāvaḥ parijñāto yadākhilaḥ ,
tadā me vidyamāno'pi niṣphalaḥ śaradabhravat 27
27. mayā tu evam ahaṃbhāvaḥ parijñātaḥ yadā akhilaḥ
tadā me vidyamānaḥ api niṣphalaḥ śaradabhravat
27. mayā tu evam akhilaḥ ahaṃbhāvaḥ yadā parijñātaḥ,
tadā me vidyamānaḥ api śaradabhravat niṣphalaḥ (abhūt)
27. But when I truly comprehended this entire sense of ego (ahaṃbhāva), then even though it remained present for me, it became completely ineffectual, just like a cloud in autumn.
चित्राग्निदाहो विज्ञातो यथा दाह्येषु निष्फलः ।
तथाहंभावसर्गादि ज्ञातं निष्फलतामियात् ॥ २८ ॥
citrāgnidāho vijñāto yathā dāhyeṣu niṣphalaḥ ,
tathāhaṃbhāvasargādi jñātaṃ niṣphalatāmiyāt 28
28. citrāgnidāhaḥ vijñātaḥ yathā dāhyeṣu niṣphalaḥ
tathā ahaṃbhāvasargādi jñātam niṣphalatām iyāt
28. yathā citrāgnidāhaḥ dāhyeṣu niṣphalaḥ vijñātaḥ
tathā ahaṃbhāvasargādi jñātam niṣphalatām iyāt
28. Just as the burning by a painted fire is known to be ineffectual on combustible objects, similarly, when the origin of creation stemming from the sense of ego (ahaṅkāra) is truly understood, it becomes ineffectual.
इति मेऽहंकृतेस्त्यागे रागे च समता यदा ।
तदा व्योम्न इवाव्योम्नः सर्गे सर्गे च मे स्थितिः ॥ २९ ॥
iti me'haṃkṛtestyāge rāge ca samatā yadā ,
tadā vyomna ivāvyomnaḥ sarge sarge ca me sthitiḥ 29
29. iti me ahaṃkṛteḥ tyāge rāge ca samatā yadā tadā
vyomnaḥ iva avyomnaḥ sarge sarge ca me sthitiḥ
29. iti yadā me ahaṃkṛteḥ tyāge ca rāge samatā (asti) tadā
me sthitiḥ vyomnaḥ iva avyomnaḥ ca sarge sarge (asti)
29. Thus, when I achieve equanimity (samatā) in the renunciation of my ego (ahaṅkāra) and also in attachment, then my existence is in every creation, like that of space (vyoman) and even non-space (avyoman).
अहंभावस्य नैवाहं नाहंभावो ममेति च ।
तेन विद्धि चिदाकाशमेवेदमिति निर्घनम् ॥ ३० ॥
ahaṃbhāvasya naivāhaṃ nāhaṃbhāvo mameti ca ,
tena viddhi cidākāśamevedamiti nirghanam 30
30. ahaṃbhāvasya na eva aham na ahaṃbhāvaḥ mama iti
ca tena viddhi cidākāśam eva idam iti nirghanam
30. ahaṃbhāvasya aham na eva,
ca ahaṃbhāvaḥ mama na iti.
tena idam nirghanam cidākāśam eva iti viddhi.
30. "I am not the ego (ahaṅkāra), nor is the ego (ahaṅkāra) mine." Therefore, understand that this (reality) is truly the pure, unclouded space of consciousness (cidākāśa).
यथा मम तथान्येषामपि बोधवतामिह ।
अग्नित्वमिव चित्राग्नेर्नास्त्ययं बोधविभ्रमः ॥ ३१ ॥
yathā mama tathānyeṣāmapi bodhavatāmiha ,
agnitvamiva citrāgnernāstyayaṃ bodhavibhramaḥ 31
31. yathā mama tathā anyeṣām api bodhavatām iha
agnitvam iva citrāgneḥ na asti ayam bodhavibhramaḥ
31. yathā mama tathā anyeṣām api bodhavatām iha citrāgneḥ agnitvam iva ayam bodhavibhramaḥ na asti.
31. Just as it is for me, and similarly for other enlightened individuals (bodhavatām) here, this illusion of understanding (bodhavibhrama) does not exist, much like the quality of fire (agnitva) is absent in a painted fire.
नाहमस्मि न चान्योऽस्ति सर्वं नास्तीति निश्चये ।
प्रकृतव्यवहारस्त्वं शिलामौनमयो भव ॥ ३२ ॥
nāhamasmi na cānyo'sti sarvaṃ nāstīti niścaye ,
prakṛtavyavahārastvaṃ śilāmaunamayo bhava 32
32. na aham asmi na ca anyaḥ asti sarvam na asti iti
niścaye prakṛta vyavahāraḥ tvam śilā maunamayaḥ bhava
32. tvam aham na asmi ca anyaḥ na asti sarvam na asti
iti niścaye prakṛta vyavahāraḥ śilā maunamayaḥ bhava
32. When you are certain that 'I am not, nor is anyone else, and nothing truly exists,' then even while engaged in worldly affairs, you become silent and still like a stone.
आकाशकोशविशदाकृतिरेव तिष्ठ निर्देशवच्चिरमपह्नुतसर्वभावः ।
अद्यादितश्च किल चिन्मयमेव सर्वे नो दृश्यमस्ति शिवमेवमशेषमित्थम् ॥ ३३ ॥
ākāśakośaviśadākṛtireva tiṣṭha nirdeśavacciramapahnutasarvabhāvaḥ ,
adyāditaśca kila cinmayameva sarve no dṛśyamasti śivamevamaśeṣamittham 33
33. ākāśakośaviśadākṛtiḥ eva tiṣṭha nirdeśavat
ciram apahnuta sarvabhāvaḥ adya
āditaḥ ca kila cinmayam eva sarve na
dṛśyam asti śivam evam aśeṣam ittham
33. ākāśakośaviśadākṛtiḥ nirdeśavat ciram apahnuta sarvabhāvaḥ eva tiṣṭha.
kila adya āditaḥ ca sarve cinmayam eva.
na dṛśyam asti.
evam ittham aśeṣam śivam.
33. Remain simply as a clear form, like the expanse of space, with all your feelings and states long since concealed, as if by a command. Indeed, from today and from the very beginning, everything is purely consciousness (cit). There is nothing visible; thus, all of this is entirely auspicious.

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 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 (current chapter) 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