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-72

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:
श्रीवसिष्ठ उवाच ।
अथाकृष्टवति प्राणान्स्वयंभुवि नभोभवः ।
विराडात्मनि तत्याज वातस्कन्धस्थितः स्थितिम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
athākṛṣṭavati prāṇānsvayaṃbhuvi nabhobhavaḥ ,
virāḍātmani tatyāja vātaskandhasthitaḥ sthitim 1
1. śrīvasiṣṭha uvāca atha ākṛṣṭavati prāṇān svayambhuvi
nabhobhavaḥ virāṭ ātmani tatyāja vātaskandhasthitaḥ sthitim
1. śrīvasiṣṭha uvāca atha svayambhuvi prāṇān ākṛṣṭavati,
nabhobhavaḥ vātaskandhasthitaḥ virāṭ ātmani sthitim tatyāja
1. Śrī Vasiṣṭha said: Then, when Svayambhū (Brahma) had withdrawn the vital breaths (prāṇas), the Virāṭ (cosmic body), which was born from space and situated within the mass of winds, relinquished its existence (sthiti) within its own cosmic self (ātman).
Go to verse view
ते हि तस्य किल प्राणास्तेन क्रान्तेषु तेष्वपि ।
ऋक्षचक्रे स्थितिं कोऽन्यो धत्ते भूतैकधारिणीम् ॥ २ ॥
te hi tasya kila prāṇāstena krānteṣu teṣvapi ,
ṛkṣacakre sthitiṃ ko'nyo dhatte bhūtaikadhāriṇīm 2
2. te hi tasya kila prāṇāḥ tena krānteṣu teṣu api
ṛkṣacakre sthitim kaḥ anyaḥ dhatte bhūtaikadhāriṇīm
2. te hi tasya kila prāṇāḥ tena teṣu api krānteṣu (satsu),
bhūtaikadhāriṇīm ṛkṣacakre sthitim kaḥ anyaḥ dhatte?
2. Indeed, those were his (Brahma's) vital breaths (prāṇas). When he (Brahma) had taken them (the prāṇas) into himself, who else could maintain the stability (sthiti) in the stellar circle, which alone sustains all beings?
Go to verse view
वातस्कन्धे समाक्रान्ते ब्रह्मणा प्राणमारुते ।
समं गन्तुं परित्यज्य संस्थितिं क्षोभमागते ॥ ३ ॥
vātaskandhe samākrānte brahmaṇā prāṇamārute ,
samaṃ gantuṃ parityajya saṃsthitiṃ kṣobhamāgate 3
3. vātaskandhe samākrānte brahmaṇā prāṇamārute
samam gantum parityajya saṃsthitim kṣobham āgate
3. brahmaṇā vātaskandhe prāṇamārute samākrānte,
(saḥ vātaskandhaḥ) saṃsthitim parityajya samam gantum kṣobham āgate.
3. When the vital air (prāṇamāruta), forming the mass of winds (vātaskandha), was completely drawn in by Brahma, it abandoned its steady state and fell into agitation in order to follow him.
Go to verse view
निराधाराः सवाताग्निदाहोल्मुकवदापतन् ।
व्योम्नस्तारास्तरोः पुष्पनिकरा इव भूतले ॥ ४ ॥
nirādhārāḥ savātāgnidāholmukavadāpatan ,
vyomnastārāstaroḥ puṣpanikarā iva bhūtale 4
4. nirādhārāḥ savātāgnidāholmukavat āpatan
vyomnaḥ tārāḥ taroḥ puṣpanikarāḥ iva bhūtale
4. tārāḥ nirādhārāḥ vyomnaḥ savātāgnidāholmukavat
āpatan iva taroḥ puṣpanikarāḥ bhūtale
4. Supportless, the stars fell from the sky like burning embers fanned by wind and fire, just as masses of flowers fall from a tree onto the ground.
Go to verse view
कालपाकचलन्मूला जगत्खण्डफलालयाः ।
प्रशान्तपवनाधारा विमानावलयोऽपतन् ॥ ५ ॥
kālapākacalanmūlā jagatkhaṇḍaphalālayāḥ ,
praśāntapavanādhārā vimānāvalayo'patan 5
5. kālapākacalanmūlāḥ jagatkhaṇḍaphalālayāḥ
praśāntapavanādhārāḥ vimānāvalayaḥ apatan
5. vimānāvalayaḥ kālapākacalanmūlāḥ
jagatkhaṇḍaphalālayāḥ praśāntapavanādhārāḥ apatan
5. Rows of celestial chariots (vimāna), whose very foundations were loosened by the ripening of time, and whose dwelling places were like fruits that are fragments of the world, fell down, their reliance on wind (pavana) for support having entirely ceased.
Go to verse view
प्रलयोन्मुखतां याते ब्राह्मे संकल्पनेन्धने ।
सिद्धानां गतयः शेमुरिद्धानामर्चिषामिव ॥ ६ ॥
pralayonmukhatāṃ yāte brāhme saṃkalpanendhane ,
siddhānāṃ gatayaḥ śemuriddhānāmarciṣāmiva 6
6. pralayonmukhatām yāte brāhme saṅkalpanendhane
siddhānām gatayaḥ śemuḥ iddhānām arciṣām iva
6. brāhme saṅkalpanendhane pralayonmukhatām yāte
siddhānām gatayaḥ iddhānām arciṣām iva śemuḥ
6. As Brahman's creative intention (saṅkalpana), which serves as fuel, approached its dissolution, the movements of the perfected beings (siddhas) ceased, just like the flames of blazing fires.
Go to verse view
प्रभ्रमन्त्योऽम्बरे कल्पमारुतैस्तनुतूलवत् ।
स्वशक्त्यपचये मूकाः सिद्धसंततयोऽपतन् ॥ ७ ॥
prabhramantyo'mbare kalpamārutaistanutūlavat ,
svaśaktyapacaye mūkāḥ siddhasaṃtatayo'patan 7
7. prabhramantyaḥ ambare kalpamārutaiḥ tanutūlavat
svaśaktyapacaye mūkāḥ siddhasaṃtatayaḥ apatan
7. siddhasaṃtatayaḥ ambare kalpamārutaiḥ tanutūlavat
prabhramantyaḥ svaśaktyapacaye mūkāḥ apatan
7. Whirling in the sky like light cotton tufts caught by the winds of cosmic dissolution (kalpa), the lineages of perfected beings (siddhas) became silent and fell down as their own power (śakti) diminished.
Go to verse view
संकल्पद्रुमजालानि सेन्द्रादिनगराणि च ।
पेतुर्भूकम्पलोलस्य शिरांस्यमरभूभृतः ॥ ८ ॥
saṃkalpadrumajālāni sendrādinagarāṇi ca ,
peturbhūkampalolasya śirāṃsyamarabhūbhṛtaḥ 8
8. saṅkalpadrumajālāni sendrādīnagarāṇi ca
petuḥ bhūkampalolasya śirāṃsi amarabhūbhṛtaḥ
8. saṅkalpadrumajālāni sendrādīnagarāṇi ca
bhūkampalolasya amarabhūbhṛtaḥ śirāṃsi petuḥ
8. The networks of wish-fulfilling trees and cities, including Indra's, fell down. These were the peaks (or structures) of the immortal mountain, which was trembling due to an earthquake.
Go to verse view
श्रीराम उवाच ।
चिति संकल्पमात्रात्मा विराड् ब्रह्मा जगद्वपुः ।
किमङ्गं तस्य भूलोकः किं स्वर्गः किं रसातलम् ॥ ९ ॥
śrīrāma uvāca ,
citi saṃkalpamātrātmā virāḍ brahmā jagadvapuḥ ,
kimaṅgaṃ tasya bhūlokaḥ kiṃ svargaḥ kiṃ rasātalam 9
9. śrīrāmaḥ uvāca citi saṅkalpamātrātmā virāṭ brahmā jagadvapuḥ
kim aṅgam tasya bhūlokaḥ kim svargaḥ kim rasātalam
9. śrīrāmaḥ uvāca citi saṅkalpamātrātmā virāṭ brahmā jagadvapuḥ
tasya bhūlokaḥ kim aṅgam svargaḥ kim rasātalam kim
9. Śrī Rāma said: "That Cosmic Being (Virāṭ), Brahmā, whose very essence is solely the power of intention (saṅkalpa), and whose body is the universe - what limb of his is the earthly realm (bhūloka)? What is heaven? What is the netherworld (rasātala)?"
Go to verse view
कथमेतानि चाङ्गानि ब्रह्मंस्तस्य स्थितानि च ।
कथं वा सोऽन्तरे तस्य स्वस्यैव वपुषः स्थितः ॥ १० ॥
kathametāni cāṅgāni brahmaṃstasya sthitāni ca ,
kathaṃ vā so'ntare tasya svasyaiva vapuṣaḥ sthitaḥ 10
10. katham etāni ca aṅgāni brahman tasya sthitāni ca
katham vā saḥ antare tasya svasya eva vapuṣaḥ sthitaḥ
10. brahman katham etāni aṅgāni ca tasya sthitāni katham
vā saḥ tasya svasya eva vapuṣaḥ antare sthitaḥ
10. O Brahmā, how are these parts (like the realms mentioned earlier) situated as belonging to him? And how, indeed, is he himself situated within his own body?
Go to verse view
ब्रह्मा संकल्पमात्रात्मा निराकृतिरिदं स्थितम् ।
जगदित्येव जातो मे निश्चयः कथयेतरत् ॥ ११ ॥
brahmā saṃkalpamātrātmā nirākṛtiridaṃ sthitam ,
jagadityeva jāto me niścayaḥ kathayetarat 11
11. brahmā saṅkalpamātrātmā nirākṛtiḥ idam sthitam
jagat iti eva jātaḥ me niścayaḥ kathaya itarat
11. brahmā saṅkalpamātrātmā nirākṛtiḥ idam jagat
iti eva sthitam me niścayaḥ jātaḥ itarat kathaya
11. My conviction has become firm: that Brahmā is formless, with the essence of pure intention (saṅkalpa), and that this universe exists simply as that. Please tell me the rest.
Go to verse view
श्रीवसिष्ठ उवाच ।
आदौ तावदिदं नासन्न सदास्ते निरामयम् ।
चिन्मात्रपरमाकाशमाशाकोशैकपूरकम् ॥ १२ ॥
śrīvasiṣṭha uvāca ,
ādau tāvadidaṃ nāsanna sadāste nirāmayam ,
cinmātraparamākāśamāśākośaikapūrakam 12
12. ādau tāvat idam na asat na sat āste nirāmayam
citmātraparamākāśam āśākośaikapūrakam
12. ādau tāvat idam citmātraparamākāśam
āśākośaikapūrakam nirāmayam na asat na sat āste
12. Sage Vasiṣṭha said: Initially, this (universe) was neither non-existent nor truly existent. It was the supreme, unblemished (nirāmayam) space (ākāśa) of pure consciousness (cit), which alone filled the entire expanse of all directions.
Go to verse view
तत्स्वामाकाशतां चैतच्चेत्यमित्यवबुध्यते ।
स्वरूपमत्यजन्नित्यं चित्त्वाद्भवति चेतनम् ॥ १३ ॥
tatsvāmākāśatāṃ caitaccetyamityavabudhyate ,
svarūpamatyajannityaṃ cittvādbhavati cetanam 13
13. tat svām ākāśatām ca etat cetyam iti avabudhyate
svarūpam atyajan nityam cittvāt bhavati cetanam
13. ca etat tat svām ākāśatām iti cetyam avabudhyate
(tat) svarūpam atyajan nityam cittvāt cetanam bhavati
13. And this (universe) is understood as its (that supreme consciousness') own spatial nature (ākāśatā) and as an object of thought (cetya). Without abandoning its essential nature (svarūpa), that (consciousness) eternally becomes conscious (cetana) by virtue of its very nature as consciousness (cit).
Go to verse view
विद्धि तच्चेतनं जीवं सघनत्वान्मनः स्थितम् ।
एतावति स्थितिजाले न किंचित्साकृति स्थितम् ॥ १४ ॥
viddhi taccetanaṃ jīvaṃ saghanatvānmanaḥ sthitam ,
etāvati sthitijāle na kiṃcitsākṛti sthitam 14
14. viddhi tat cetanam jīvam saghanatvāt manaḥ sthitam
etāvati sthitijāle na kiṃcit sākṛti sthitam
14. viddhi tat cetanam jīvam saghanatvāt manaḥ sthitam
etāvati sthitijāle sākṛti kiṃcit na sthitam
14. Understand that conscious (cetana) individual self (jīva) as dwelling in the mind due to its concentrated nature. In this entire network of existence (sthitijāla), nothing with a specific form (sākṛti) truly abides.
Go to verse view
शुद्धं व्योमैव चिद्व्योम स्थितमात्मनि पूर्ववत् ।
यदेतत्प्रतिभातं तु तदन्यत्र शिवात्ततः ॥ १५ ॥
śuddhaṃ vyomaiva cidvyoma sthitamātmani pūrvavat ,
yadetatpratibhātaṃ tu tadanyatra śivāttataḥ 15
15. śuddham vyoma eva citvyoma sthitam ātmani pūrvavat
yat etat pratibhātam tu tat anyatra śivāt tataḥ
15. śuddham vyoma eva citvyoma pūrvavat ātmani sthitam tu
yat etat pratibhātam tat śivāt tataḥ anyatra (asti)
15. Pure space (vyoman) itself, the space of consciousness (citvyoman), abides in the (ātman) as it did before. But whatever of this (phenomenal world) has appeared, that is separate from the auspicious (śiva) and distinct from that (supreme reality).
Go to verse view
अथ तन्मन आभोगि भाविताहंकृति स्फुरत् ।
संकल्पात्मकमाकाशमास्ते स्तिमितमक्षयम् ॥ १६ ॥
atha tanmana ābhogi bhāvitāhaṃkṛti sphurat ,
saṃkalpātmakamākāśamāste stimitamakṣayam 16
16. atha tat manaḥ ābhogi bhāvitāhaṅkṛti sphurat
saṅkalpātmakam ākāśam āste stimitam akṣayam
16. atha tat manaḥ ābhogi bhāvitāhaṅkṛti sphurat
saṅkalpātmakam stimitam akṣayam ākāśam āste
16. Then, that all-pervading mind, manifesting as the conceived ego (ahaṅkāra) and essentially characterized by intention (saṅkalpa), remains as tranquil, imperishable space (ākāśa).
Go to verse view
तत्संकल्पचिदाभासनभोऽहमिति भावितम् ।
असत्तमेवानुभवत्संनिवेशं खमेव खे ॥ १७ ॥
tatsaṃkalpacidābhāsanabho'hamiti bhāvitam ,
asattamevānubhavatsaṃniveśaṃ khameva khe 17
17. tat saṅkalpacidābhāsanabhaḥ aham iti bhāvitam
asattam eva anubhavat saṃniveśam kham eva khe
17. tat saṅkalpacidābhāsanabhaḥ aham iti bhāvitam
asattam eva saṃniveśam kham eva khe anubhavat
17. That space (ākāśa), which is the appearance of consciousness (cit) characterized by intention (saṅkalpa), is conceived as 'I' (aham). Indeed, it experiences a form that is entirely non-existent, like space (ākāśa) within space.
Go to verse view
वेत्ति भावितमाकारं पश्यत्यनुभवत्यपि ।
संकल्पकात्मकं शून्यमेव देह इति स्थितम् ॥ १८ ॥
vetti bhāvitamākāraṃ paśyatyanubhavatyapi ,
saṃkalpakātmakaṃ śūnyameva deha iti sthitam 18
18. vetti bhāvitam ākāram paśyati anubhavati api
saṅkalpakātmakam śūnyam eva dehaḥ iti sthitam
18. bhāvitam ākāram vetti paśyati api anubhavati.
saṅkalpakātmakam śūnyam eva dehaḥ iti sthitam.
18. It perceives the imagined form, observing and experiencing it. This emptiness (śūnya), which is essentially volitional (saṅkalpa), is established as the body (deha).
Go to verse view
शून्यमेव यथाकारि संकल्पनगरं भवान् ।
पश्यत्येवमजो देहं खे खमेवानुभूतवान् ॥ १९ ॥
śūnyameva yathākāri saṃkalpanagaraṃ bhavān ,
paśyatyevamajo dehaṃ khe khamevānubhūtavān 19
19. śūnyam eva yathā akāri saṅkalpanagaram bhavān
paśyati evam ajaḥ deham khe kham eva anubhūtavān
19. yathā bhavān saṅkalpanagaram śūnyam eva akāri
paśyati evam ajaḥ deham kham eva khe anubhūtavān
19. Just as an imagined city (saṅkalpa-nagara) is brought into being for you as mere emptiness (śūnya), so too the unborn (aja) has experienced the body (deha) as nothing but space (ākāśa) within space.
Go to verse view
संविदो निर्मलत्वात्स यावदित्थं तथाविधम् ।
अनुभूयानुभवनं स्वेच्छयैवोपशाम्यति ॥ २० ॥
saṃvido nirmalatvātsa yāvaditthaṃ tathāvidham ,
anubhūyānubhavanaṃ svecchayaivopaśāmyati 20
20. saṃvidaḥ nirmalatvāt saḥ yāvat ittham tathāvidham
anubhūya anubhavanam sveccayā eva upaśāmyati
20. saṃvidaḥ nirmalatvāt saḥ yāvat ittham tathāvidham
anubhūya anubhavanam sveccayā eva upaśāmyati
20. Due to the purity of consciousness, that very experience, having been perceived in such a manner, then subsides by its own will.
Go to verse view
यदा तत्त्वपरिज्ञानमस्मदादेस्तदाऽऽततम् ।
इदं संसरणं विद्धि शून्यं सत्यमिव स्थितम् ॥ २१ ॥
yadā tattvaparijñānamasmadādestadā''tatam ,
idaṃ saṃsaraṇaṃ viddhi śūnyaṃ satyamiva sthitam 21
21. yadā tattva-parijñānam asmād-ādeḥ tadā ātatam
idam saṃsaraṇam viddhi śūnyam satyam iva sthitam
21. yadā asmād-ādeḥ tattva-parijñānam tadā idam ātatam
saṃsaraṇam satyam iva sthitam śūnyam viddhi
21. When true knowledge of reality is attained by us and others, then know this vast cycle of transmigration (saṃsāra) to be void, though it appears as if it were real.
Go to verse view
यथाभूतपरिज्ञानादत्र शाम्यति वासना ।
अद्वैतान्निरहंकारात्ततो मोक्षोऽवशिष्यते ॥ २२ ॥
yathābhūtaparijñānādatra śāmyati vāsanā ,
advaitānnirahaṃkārāttato mokṣo'vaśiṣyate 22
22. yathābhūta-parijñānāt atra śāmyati vāsanā
advaitāt nirahaṅkārāt tataḥ mokṣaḥ avaśiṣyate
22. yathābhūta-parijñānāt atra vāsanā śāmyati
advaitāt nirahaṅkārāt tataḥ mokṣaḥ avaśiṣyate
22. Through the true knowledge of reality, the latent impressions (vāsanā) here subside. From the state of non-duality and freedom from the sense of ego (ahaṅkāra), then only final liberation (mokṣa) remains.
Go to verse view
एवमेष स यो ब्रह्मा स एवेदं जगत्स्थितम् ।
विराजो ब्रह्मणो राम देहो यस्तदिदं जगत् ॥ २३ ॥
evameṣa sa yo brahmā sa evedaṃ jagatsthitam ,
virājo brahmaṇo rāma deho yastadidaṃ jagat 23
23. evam eṣaḥ saḥ yaḥ brahmā saḥ eva idam jagat sthitam
virājaḥ brahmaṇaḥ rāma dehaḥ yaḥ tat idam jagat
23. evam eṣaḥ saḥ yaḥ brahmā (asti)
saḥ eva idam sthitam jagat (asti)
rāma virājaḥ brahmaṇaḥ yaḥ
dehaḥ (asti) tat idam jagat (asti)
23. Thus, this very one who is Brahmā, he himself is this existing universe. O Rāma, this entire world is indeed the body of Virāj, the manifest form of Brahman.
Go to verse view
संकल्पाकाशरूपस्य तस्य या भ्रान्तिरुत्थिता ।
तदिदं जगदाभाति तद्ब्रह्माण्डमुदाहृतम् ॥ २४ ॥
saṃkalpākāśarūpasya tasya yā bhrāntirutthitā ,
tadidaṃ jagadābhāti tadbrahmāṇḍamudāhṛtam 24
24. saṅkalpākāśarūpasya tasya yā bhrāntiḥ utthitā
tat idam jagat ābhāti tat brahmāṇḍam udāhṛtam
24. tasya saṅkalpākāśarūpasya yā bhrāntiḥ utthitā,
tat idam jagat ābhāti; tat brahmāṇḍam udāhṛtam
24. The illusion that arises from that [consciousness] which is of the nature of the space of resolve, is what appears as this world; that same [world] is declared to be the universe.
Go to verse view
सर्वमाकाशमेवेदं संकल्पकलनात्मकम् ।
वस्तुतस्त्वस्ति न जगत्त्वत्तामत्ते न च क्वचित् ॥ २५ ॥
sarvamākāśamevedaṃ saṃkalpakalanātmakam ,
vastutastvasti na jagattvattāmatte na ca kvacit 25
25. sarvam ākāśam eva idam saṅkalpakalanātmakam vastutaḥ
tu asti na jagat tvattāmamatte na ca kvacit
25. idam sarvam ākāśam eva saṅkalpakalanātmakam.
vastutaḥ tu jagat na asti,
tvattāmamatte ca na kvacit.
25. All this is indeed merely space, being of the nature of conceptualization and imagination. But in reality, the world does not exist, nor do 'you-ness' or 'I-ness' exist anywhere.
Go to verse view
क्वचिन्मात्रेऽमले व्योम्नि कथं वा केन वा जगत् ।
किं जायते किमत्रास्ति कारणं सहकारि यत् ॥ २६ ॥
kvacinmātre'male vyomni kathaṃ vā kena vā jagat ,
kiṃ jāyate kimatrāsti kāraṇaṃ sahakāri yat 26
26. kvacit mātre amale vyomni katham vā kena vā jagat
kim jāyate kim atra asti kāraṇam sahakāri yat
26. amale mātre kvacit vyomni jagat kathaṁ vā kena
vā jāyate? atra kim kāraṇam yat sahakāri asti?
26. In the merely pure, unblemished space, how or by what means can the world possibly arise? What cause or cooperative agent could exist here for it?
Go to verse view
अतोऽलीकमिदं जातमलीकं परिदृश्यते ।
अलीकं स्वदतेऽलोकमेवं पश्यति शून्यकम् ॥ २७ ॥
ato'līkamidaṃ jātamalīkaṃ paridṛśyate ,
alīkaṃ svadate'lokamevaṃ paśyati śūnyakam 27
27. ataḥ alīkam idam jātam alīkam paridṛśyate
alīkam svadate alokam evam paśyati śūnyakam
27. ataḥ idam alīkam jātam,
alīkam paridṛśyate.
alīkam alokam svadate.
evam śūnyakam paśyati.
27. Therefore, this [world] has arisen as illusory and is perceived everywhere as illusory. The illusory [mind] delights in that which is not truly existent. Thus, one perceives only emptiness.
Go to verse view
जगदादिकया भासा चिन्मात्रं स्वदते स्वतः ।
आत्मनात्माम्बरे द्वैते स्पन्दनेनेव मारुतः ॥ २८ ॥
jagadādikayā bhāsā cinmātraṃ svadate svataḥ ,
ātmanātmāmbare dvaite spandaneneva mārutaḥ 28
28. jagat-ādikayā bhāsā cinmātram svadate svataḥ
ātmanā ātma-ambare dvaite spandanena iva mārutaḥ
28. mārutaḥ spandanena iva cinmātram jagat-ādikayā
bhāsā svataḥ ātmanā ātma-ambare dvaite svadate
28. Just as the wind (mārutaḥ) moves by its pulsation (spandanena iva) within the sky, pure consciousness (cinmātram), by its own inherent light that is the origin of the world, spontaneously experiences itself (ātmanā) within the expanse of the self (ātma-ambare) as duality (dvaite).
Go to verse view
इदं किंचिन्न किंचिद्वा द्वैताद्वैतविवर्जितम् ।
चिदाकाशं जगद्विद्धि शून्यमच्छं निरामयम् ॥ २९ ॥
idaṃ kiṃcinna kiṃcidvā dvaitādvaitavivarjitam ,
cidākāśaṃ jagadviddhi śūnyamacchaṃ nirāmayam 29
29. idam kiñcit na kiñcit vā dvaita-advaita-vivarjitam
cit-ākāśam jagat viddhi śūnyam accham nirāmayam
29. idam jagat viddhi cit-ākāśam kiñcit na kiñcit vā
dvaita-advaita-vivarjitam śūnyam accham nirāmayam
29. Know this world (jagat) as the sky of consciousness (cidākāśam), which is neither something nor nothing, devoid of both duality (dvaita) and non-duality (advaita), and which is empty (śūnyam), pure (accham), and free from affliction (nirāmayam).
Go to verse view
शान्ताशेषविशेषोऽहं तेन राघव संस्थितः ।
सन्नेवासन्निवातस्त्वमेवमेवास्व निर्ममः ॥ ३० ॥
śāntāśeṣaviśeṣo'haṃ tena rāghava saṃsthitaḥ ,
sannevāsannivātastvamevamevāsva nirmamaḥ 30
30. śānta-aśeṣa-viśeṣaḥ aham tena rāghava saṃsthitaḥ
san iva asan iva tvam evam eva asva nirmamaḥ
30. rāghava,
aham śānta-aśeṣa-viśeṣaḥ saṃsthitaḥ,
tena tvam evam eva asva san iva asan iva nirmamaḥ
30. O Rāghava, I (aham) am established (saṃsthitaḥ) as one for whom all remaining distinctions (viśeṣa) have been pacified. Therefore (tena), you (tvam) also be (asva) in this very same way, free from possessiveness, appearing as if existing (san iva) yet as if not existing (asan iva).
Go to verse view
निर्वासनः शान्तमना मौनी विगतचापलः ।
सर्वं कुरु यथाप्राप्तं कुरु मा वात्र किं ग्रहः ॥ ३१ ॥
nirvāsanaḥ śāntamanā maunī vigatacāpalaḥ ,
sarvaṃ kuru yathāprāptaṃ kuru mā vātra kiṃ grahaḥ 31
31. nirvāsanaḥ śānta-manāḥ maunī vigata-cāpalaḥ sarvam
kuru yathā-prāptam kuru mā vā atra kim grahaḥ
31. nirvāsanaḥ śānta-manāḥ maunī vigata-cāpalaḥ sarvam
yathā-prāptam kuru vā mā kuru atra kim grahaḥ
31. Be without desires (nirvāsanaḥ), with a peaceful mind (śāntamanāḥ), silent (maunī), and free from fickleness (vigatacāpalaḥ). Do everything (sarvam kuru) as it comes (yathā prāptam), or do not do it; what attachment (graha) is there in this (atra)?
Go to verse view
अनादिनित्यानुभवो य एकः स एव दृश्यं न तु दृश्यमन्यत् ।
सत्यानुभूतेऽननुभूतयो याः सुविस्तृता दृश्यमहादृशस्ताः ॥ ३२ ॥
anādinityānubhavo ya ekaḥ sa eva dṛśyaṃ na tu dṛśyamanyat ,
satyānubhūte'nanubhūtayo yāḥ suvistṛtā dṛśyamahādṛśastāḥ 32
32. anādi nitya anubhavaḥ yaḥ ekaḥ
saḥ eva dṛśyam na tu dṛśyam anyat
satya anubhūte ananubhūtayaḥ yāḥ
suvistṛtāḥ dṛśya mahādṛśaḥ tāḥ
32. yaḥ ekaḥ anādi nitya anubhavaḥ saḥ eva dṛśyam na tu anyat dṛśyam yāḥ suvistṛtāḥ dṛśya mahādṛśaḥ satya anubhūte ananubhūtayaḥ tāḥ (eva santi).
32. That which is the one, beginningless, and eternal experience (anubhava), that alone is what is perceived, and no other perceptible thing truly exists. Those widely expanded visions and great perceptions, which are not experienced within the truly experienced reality, are in fact merely those (illusory appearances).
Go to verse view
Previous Chapter Next Chapter

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 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 (current chapter) 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