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-79

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 ।
एतस्मिन्नन्तरे चक्षुर्व्योमस्थोऽहमथात्यजम् ।
ब्रह्मलोके महालोके प्रभातेऽर्कप्रभामिव ॥ १ ॥
śrīvasiṣṭha uvāca ,
etasminnantare cakṣurvyomastho'hamathātyajam ,
brahmaloke mahāloke prabhāte'rkaprabhāmiva 1
1. śrīvasiṣṭhaḥ uvāca etasmin antare cakṣuḥ vyomasthaḥ aham
atha atyajam brahmaloke mahāloke prabhāte arkaprabhām iva
1. śrīvasiṣṭhaḥ uvāca aham vyomasthaḥ etasmin antare atha
prabhāte arkaprabhām iva brahmaloke mahāloke cakṣuḥ atyajam
1. Śrī Vasiṣṭha said: "Meanwhile, I, situated in the sky, then cast my gaze upon Brahmaloka, the great realm, just as the morning sun casts its splendor."
यावद्दृष्टो मया तत्र शैलादिव विनिर्मितः ।
परमेष्ठी समाधिस्थः प्रधानपरिवारवान् ॥ २ ॥
yāvaddṛṣṭo mayā tatra śailādiva vinirmitaḥ ,
parameṣṭhī samādhisthaḥ pradhānaparivāravān 2
2. yāvat dṛṣṭaḥ mayā tatra śailāt iva vinirmitaḥ
parameṣṭhī samādhisthaḥ pradhānaparivāravān
2. yāvat mayā tatra śailāt iva vinirmitaḥ parameṣṭhī
samādhisthaḥ pradhānaparivāravān dṛṣṭaḥ
2. As soon as I looked there, I saw Parameṣṭhī (Brahma), appearing as if carved from a mountain, absorbed in deep meditation (dhyāna), and attended by his principal retinue.
समूहश्चैव देवानां मुनीनां भावितात्मनाम् ।
शुक्रो बृहस्पतिश्चैव शक्रो वैश्रवणो यमः ॥ ३ ॥
samūhaścaiva devānāṃ munīnāṃ bhāvitātmanām ,
śukro bṛhaspatiścaiva śakro vaiśravaṇo yamaḥ 3
3. samūhaḥ ca eva devānām munīnām bhāvitātmanām
śukraḥ bṛhaspatiḥ ca eva śakraḥ vaiśravaṇaḥ yamaḥ
3. devānām munīnām bhāvitātmanām ca eva samūhaḥ
śukraḥ bṛhaspatiḥ ca eva śakraḥ vaiśravaṇaḥ yamaḥ
3. And indeed, there was an assembly of gods and of sages whose inner selves (ātman) were purified. Śukra, Bṛhaspati, Śakra (Indra), Vaiśravaṇa (Kubera), and Yama were also there.
सोमोऽथ वरुणोऽग्निश्च तथान्येऽपि सुरर्षयः ।
देवगन्धर्वसिद्धानां साध्यानां च विनायकाः ॥ ४ ॥
somo'tha varuṇo'gniśca tathānye'pi surarṣayaḥ ,
devagandharvasiddhānāṃ sādhyānāṃ ca vināyakāḥ 4
4. somaḥ atha varuṇaḥ agniḥ ca tathā anye api surarṣayaḥ
devagandharvasiddhānām sādhyānām ca vināyakāḥ
4. atha somaḥ varuṇaḥ agniḥ ca tathā anye api surarṣayaḥ
devagandharvasiddhānām sādhyānām ca vināyakāḥ
4. Then Soma, Varuṇa, Agni, and other divine sages (surarṣayaḥ), as well as the chiefs (vināyakāḥ) of the gods, Gandharvas, Siddhas, and Sādhyas (a class of celestial beings), were present.
लिपिकर्मार्पिताकाराः सर्वे ध्यानपरायणाः ।
बद्धपद्मासनास्तत्र निर्जीवा इव संस्थिताः ॥ ५ ॥
lipikarmārpitākārāḥ sarve dhyānaparāyaṇāḥ ,
baddhapadmāsanāstatra nirjīvā iva saṃsthitāḥ 5
5. lipikarmārpitākārāḥ sarve dhyānaparāyaṇāḥ
baddhapadmāsanāḥ tatra nirjīvāḥ iva saṃsthitāḥ
5. sarve lipikarmārpitākārāḥ dhyānaparāyaṇāḥ
baddhapadmāsanāḥ iva nirjīvāḥ tatra saṃsthitāḥ
5. All of them, appearing like figures rendered in art or sculpture, absorbed in deep meditation (dhyāna), were seated there in the lotus posture (padmāsana), as if inanimate.
अथ ते द्वादशादित्यास्तमेवोद्देशमागताः ।
बद्धपद्मासनास्तस्थुस्तथैवाशु यथैव ते ॥ ६ ॥
atha te dvādaśādityāstamevoddeśamāgatāḥ ,
baddhapadmāsanāstasthustathaivāśu yathaiva te 6
6. atha te dvādaśādityāḥ tam eva uddeśam āgatāḥ
baddhapadmāsanāḥ tasthuḥ tathā eva āśu yathā eva te
6. atha te dvādaśādityāḥ tam eva uddeśam āgatāḥ
baddhapadmāsanāḥ tathā eva āśu yathā eva te tasthuḥ
6. Then, those twelve Adityas came to that very spot and quickly sat in the lotus posture (padmāsana), just as those others had.
ततो मुहूर्तमात्रेण दृष्टवानहमब्जजम् ।
पुरो विनिद्रतां यातः स्वप्नदृष्टमिवाग्रगम् ॥ ७ ॥
tato muhūrtamātreṇa dṛṣṭavānahamabjajam ,
puro vinidratāṃ yātaḥ svapnadṛṣṭamivāgragam 7
7. tataḥ muhūrtamātreṇa dṛṣṭavān aham abjajam
puraḥ vinidratām yātaḥ svapnadṛṣṭam iva agragam
7. tataḥ muhūrtamātreṇa aham vinidratām yātaḥ
puraḥ svapnadṛṣṭam iva agragam abjajam dṛṣṭavān
7. Then, in just a moment, I saw the lotus-born (Brahmā) before me. I had come to full wakefulness, and he appeared like a prominent figure one might see in a dream.
ब्रह्मलोकजनं सर्वं महतामिव वासनाम् ।
नापश्यं स्वप्ननगरं बुध्यमान इवाग्रगम् ॥ ८ ॥
brahmalokajanaṃ sarvaṃ mahatāmiva vāsanām ,
nāpaśyaṃ svapnanagaraṃ budhyamāna ivāgragam 8
8. brahmalokajanam sarvam mahatām iva vāsanām | na
apaśyam svapnanagaram budhyamānaḥ iva agragam
8. aham budhyamānaḥ iva agragam svapnanagaram na apaśyam;
tathā sarvam brahmalokajanam mahatām vāsanām na apaśyam
8. I did not see all the inhabitants of the world of Brahma (brahmaloka) or the latent tendencies (vāsanā) of the great ones, just as one awakening does not perceive a dream city that was previously present.
अरण्यशून्यमेवासीत्तद्ब्रह्ममननं तदा ।
कठिनाकाण्डविध्वस्तं पृथिव्यामिव पत्तनम् ॥ ९ ॥
araṇyaśūnyamevāsīttadbrahmamananaṃ tadā ,
kaṭhinākāṇḍavidhvastaṃ pṛthivyāmiva pattanam 9
9. araṇyaśūnyam eva āsīt tat brahmamananam tadā |
kaṭhinākāṇḍavidhvastam pṛthivyām iva pattanam
9. tadā tat brahmamananam araṇyaśūnyam eva āsīt;
pṛthivyām kaṭhinākāṇḍavidhvastam pattanam iva
9. At that moment, that contemplation on the ultimate reality (brahman) became utterly empty, like a city on earth devastated by a sudden, harsh catastrophe.
सर्व एव न च क्वापि ते तथा तादृशास्तदा ।
ऋषयो मुनयो देवा वेदा विद्याधरादयः ॥ १० ॥
sarva eva na ca kvāpi te tathā tādṛśāstadā ,
ṛṣayo munayo devā vedā vidyādharādayaḥ 10
10. sarve eva na ca kva api te tathā tādṛśāḥ tadā
| ṛṣayaḥ munayaḥ devāḥ vedāḥ vidyādharāḥ ādayaḥ
10. tadā te sarve ṛṣayaḥ munayaḥ devāḥ vedāḥ vidyādharāḥ
ādayaḥ ca tādṛśāḥ tathā kva api na eva (āsan)
10. Then, all those sages (ṛṣi), ascetics (muni), gods (deva), the Vedas, and the Vidyādharas and other such beings were simply nowhere to be found.
ज्ञातं ततोऽवधानेन मया नभसि तिष्ठता ।
यावन्निर्वाणमापन्ना ब्रह्मवत्सर्व एव ते ॥ ११ ॥
jñātaṃ tato'vadhānena mayā nabhasi tiṣṭhatā ,
yāvannirvāṇamāpannā brahmavatsarva eva te 11
11. jñātam tataḥ avadhānena mayā nabhasi tiṣṭhatā
| yāvat nirvāṇam āpannāḥ brahmavat sarve eva te
11. tataḥ nabhasi tiṣṭhatā mayā avadhānena jñātam
yat te sarve eva brahmavat yāvat nirvāṇam āpannāḥ
11. Then, observing carefully while remaining in the sky (or subtle space), I understood that all those beings had indeed attained final liberation (nirvāṇa) and become like the ultimate reality (brahman).
वासनायां विलीनायामदर्शनमुपागताः ।
स्वप्नलोकाः प्रबुद्धानामिव स्वं रूपमागताः ॥ १२ ॥
vāsanāyāṃ vilīnāyāmadarśanamupāgatāḥ ,
svapnalokāḥ prabuddhānāmiva svaṃ rūpamāgatāḥ 12
12. vāsanāyām vilīnāyām adarśanam upāgatāḥ |
svapnalokāḥ prabuddhānām iva svam rūpam āgatāḥ
12. vāsanāyām vilīnāyām adarśanam upāgatāḥ
svapnalokāḥ prabuddhānām iva svam rūpam āgatāḥ
12. When latent tendencies (vāsanā) dissolve and become imperceptible, the worlds experienced in dreams, for those who have awakened, cease to appear in their own distinct forms, just like dreams vanish upon waking.
आकाशात्मैव देहोऽयं भाति वासनया स्फुटः ।
तदभावात्तु नो भाति स्वप्नो बोधवतो यथा ॥ १३ ॥
ākāśātmaiva deho'yaṃ bhāti vāsanayā sphuṭaḥ ,
tadabhāvāttu no bhāti svapno bodhavato yathā 13
13. ākāśātma eva dehaḥ ayam bhāti vāsanayā sphuṭaḥ |
tat abhāvāt tu na bhāti svapnaḥ bodhavataḥ yathā
13. ayam dehaḥ ākāśātma eva vāsanayā sphuṭaḥ bhāti
tu tat abhāvāt na bhāti svapnaḥ bodhavataḥ yathā
13. This body (deha) appears clearly as being merely of the nature of space (ākāśa), made manifest by latent tendencies (vāsanā). But from the absence of those tendencies, it no longer appears, just as a dream does not appear to an awakened person.
अन्तरिक्षगतो देहो यथा स्वप्ने विलोक्यते ।
बोधे तद्वासनाशान्तौ न किंचिदपि लक्ष्यते ॥ १४ ॥
antarikṣagato deho yathā svapne vilokyate ,
bodhe tadvāsanāśāntau na kiṃcidapi lakṣyate 14
14. antarikṣagataḥ dehaḥ yathā svapne vilokyate |
bodhe tat vāsanāśāntau na kiñcit api lakṣyate
14. yathā svapne antarikṣagataḥ dehaḥ vilokyate
bodhe tat vāsanāśāntau na kiñcit api lakṣyate
14. Just as a body existing in space is perceived in a dream, so too, upon awakening (bodha) and the cessation of those latent tendencies (vāsanā), nothing whatsoever is perceived.
जाग्रत्यपि तथैवायं वासनायाः परिक्षये ।
नैवातिवाहिको नैव लक्ष्यतेऽत्राधिभौतिकः ॥ १५ ॥
jāgratyapi tathaivāyaṃ vāsanāyāḥ parikṣaye ,
naivātivāhiko naiva lakṣyate'trādhibhautikaḥ 15
15. jāgrati api tathā eva ayam vāsanāyāḥ parikṣaye | na
eva ativāhikaḥ na eva lakṣyate atra ādhibhautikaḥ
15. tathā eva jāgrati api vāsanāyāḥ parikṣaye atra ayam
ativāhikaḥ na eva lakṣyate na eva ādhibhautikaḥ
15. Similarly, even in the waking state, upon the complete destruction of latent tendencies (vāsanā), neither the subtle body (ativāhika) nor the gross physical body (ādhibhautika) is perceived here.
स्वप्नानुभव एषोऽत्र दृष्टान्तत्वेन लक्ष्यते ।
आबालमेतत्संसिद्धमनुभूतं श्रुतं स्मृतम् ॥ १६ ॥
svapnānubhava eṣo'tra dṛṣṭāntatvena lakṣyate ,
ābālametatsaṃsiddhamanubhūtaṃ śrutaṃ smṛtam 16
16. svapnānubhavaḥ eṣaḥ atra dṛṣṭāntatvena lakṣyate
ābālam etat saṃsiddham anubhūtam śrutam smṛtam
16. eṣaḥ svapnānubhavaḥ atra dṛṣṭāntatvena lakṣyate etat
ābālam saṃsiddham anubhūtam śrutam smṛtam (ca asti)
16. This dream experience is presented here as an illustration. This is something well-established from childhood, being experienced, heard, and remembered by everyone.
अपह्नुते च वा योऽपि स्वमेवानुभवं शठः ।
स त्याज्यः को ह्यलीकेन सुप्तमुद्वोधयेत्किल ॥ १७ ॥
apahnute ca vā yo'pi svamevānubhavaṃ śaṭhaḥ ,
sa tyājyaḥ ko hyalīkena suptamudvodhayetkila 17
17. apahnute ca vā yaḥ api svam eva anubhavaṃ śaṭhaḥ
saḥ tyājyaḥ kaḥ hi alīkena suptam udbodhayet kila
17. yaḥ śaṭhaḥ svam eva anubhavaṃ vā ca api apahnute,
saḥ tyājyaḥ hi kaḥ kila alīkena suptam udbodhayet?
17. And if a scoundrel (śaṭhaḥ) denies his own experience, he should be abandoned. For who, indeed, would awaken a sleeping person with false arguments?
देहकारणकः स्वप्नो देहाभावान्न दृश्यते ।
इति चेत्तददेहानां परलोकोऽपि नास्ति च ॥ १८ ॥
dehakāraṇakaḥ svapno dehābhāvānna dṛśyate ,
iti cettadadehānāṃ paraloko'pi nāsti ca 18
18. dehakāraṇakaḥ svapnaḥ dehābhāvāt na dṛśyate
iti cet tat adehānām paralokaḥ api na asti ca
18. cet (tvam vadasi) dehakāraṇakaḥ svapnaḥ dehābhāvāt na dṛśyate iti,
tat (tarhi) adehānām paralokaḥ api ca na asti (bhavati).
18. If it is argued that a dream, being caused by the body, is not perceived in the absence of the body, then, for those without bodies, the other world would also cease to exist.
इत्येतदभविष्यच्चेत्तच्छरीरकसंक्षये ।
नाभविष्यदयं सर्गः स चास्त्येव च सर्वदा ॥ १९ ॥
ityetadabhaviṣyaccettaccharīrakasaṃkṣaye ,
nābhaviṣyadayaṃ sargaḥ sa cāstyeva ca sarvadā 19
19. iti etat abhaviṣyat cet tat śarīrakasaṃkṣaye na
abhaviṣyat ayam sargaḥ saḥ ca asti eva ca sarvadā
19. iti cet etat (tathā) abhaviṣyat,
tat (tarhi) śarīrakasaṃkṣaye ayam sargaḥ na abhaviṣyat saḥ ca eva ca sarvadā asti (tathāpi).
19. If this were the case, then with the complete destruction of the subtle body, this creation (sargaḥ) would not have come into being; however, it certainly exists forever.
अवयवविभागात्मन्यवश्यंभाविनि क्षये ।
न कदाचिदनित्थं तज्जगदित्यप्यसंस्थितम् ॥ २० ॥
avayavavibhāgātmanyavaśyaṃbhāvini kṣaye ,
na kadācidanitthaṃ tajjagadityapyasaṃsthitam 20
20. avayavavibhāgātmani avaśyaṃbhāvini kṣaye na
kadācit anitthaṃ tat jagat iti api asaṃsthitam
20. tat jagat avayavavibhāgātmani avaśyaṃbhāvini
kṣaye na kadācit anitthaṃ api iti asaṃsthitam
20. Given that the very nature (ātman) of the world (jagat) involves the separation of its constituent parts, which inevitably leads to dissolution, it can never be otherwise. Therefore, it is not eternally existent.
न कदाचिज्जगन्नाशो देहोद्भूतगुणादिकम् ।
मदशक्तिरिव ज्ञप्तिरुदेतीति च वक्षि चेत् ॥ २१ ॥
na kadācijjagannāśo dehodbhūtaguṇādikam ,
madaśaktiriva jñaptirudetīti ca vakṣi cet 21
21. na kadācit jagannāśaḥ dehodbhūtaguṇādikam
madaśaktiḥ iva jñaptiḥ udeti iti ca vakṣi cet
21. cet vakṣi iti jagannāśaḥ na kadācit ca jñaptiḥ
dehodbhūtaguṇādikam madaśaktiḥ iva udeti
21. If you contend that there is never a dissolution of the world (jagat), and that consciousness (jñapti) arises from the qualities and other attributes originating in the body, much like the power of intoxication (mada-śakti) does, then...
तत्पुराणेतिहासानां सर्वसंक्षयवादिनाम् ।
स्मृत्यादीनां सवेदानां वैयर्थ्यमुपजायते ॥ २२ ॥
tatpurāṇetihāsānāṃ sarvasaṃkṣayavādinām ,
smṛtyādīnāṃ savedānāṃ vaiyarthyamupajāyate 22
22. tat purāṇetihāsānām sarvasaṃkṣayavādinām
smṛtyādīnām savedānām vaiyarthyam upajāyate
22. tat purāṇetihāsānām sarvasaṃkṣayavādinām
smṛtyādīnām savedānām vaiyarthyam upajāyate
22. Then, if that is so, the Purāṇas and Itihāsas, which speak of universal dissolution, as well as the Smṛtis and even the Vedas, would all become meaningless and futile.
अप्रमाणतयैतस्मिन्नर्थे तेषां महामते ।
अन्यत्राणि प्रमाणत्वं वन्ध्यादावपि किं भवेत् ॥ २३ ॥
apramāṇatayaitasminnarthe teṣāṃ mahāmate ,
anyatrāṇi pramāṇatvaṃ vandhyādāvapi kiṃ bhavet 23
23. apramāṇatayā etasmin arthe teṣām mahāmate
anyatra api pramāṇatvam vandhyādau api kim bhavet
23. mahāmate teṣām etasmin arthe apramāṇatayā
anyatra api pramāṇatvam kim bhavet api vandhyādau
23. O great-minded one, if those scriptures are considered to lack authority (apramāṇatā) concerning this matter [of universal dissolution], then how could they possibly possess validity (pramāṇatvam) in any other context? Would their authority extend even to absurdities, such as a barren woman giving birth?
न चैतदिष्यते लोके जगदुच्छेदकारणात् ।
अन्यच्चास्तामेतदङ्ग ममेदमपरम श्रृणु ॥ २४ ॥
na caitadiṣyate loke jagaducchedakāraṇāt ,
anyaccāstāmetadaṅga mamedamaparama śrṛṇu 24
24. na ca etat iṣyate loke jagat uccheda kāraṇāt
anyat ca āstām etat aṅga mama idam aparam śṛṇu
24. aṅga ca etat loṣe jagat uccheda kāraṇāt na iṣyate.
ca anyat etat āstām.
mama idam aparam śṛṇu.
24. This is not desired in the world, as it would cause the destruction of the cosmos. Furthermore, let this matter rest for now, my dear; listen to this other point from me.
मदशक्त्यात्मनि ज्ञाने दृष्टा देशान्तरेषु या ।
प्रसृतानां पिशाचादिदेहता सा न सिध्यति ॥ २५ ॥
madaśaktyātmani jñāne dṛṣṭā deśāntareṣu yā ,
prasṛtānāṃ piśācādidehatā sā na sidhyati 25
25. mada śaktyā ātmani jñāne dṛṣṭā deśāntareṣu yā
prasṛtānām piśāca ādi dehatā sā na sidhyati
25. yā piśāca ādi dehatā mada śaktyā ātmani jñāne deśāntareṣu dṛṣṭā,
prasṛtānām sā na sidhyati
25. That state of embodiment, such as ghouls (piśāca) and the like, which is perceived in other places due to the power (śakti) of delusion (mada) within the self (ātman)'s knowledge (jñāna), is not substantiated for those who have manifested in such forms.
अथ सापि मुधा भ्रान्तिर्यावद्देहं प्रदृश्यते ।
इति चेत्तन्मुधा नाम सत्यमित्येव वो भवेत् ॥ २६ ॥
atha sāpi mudhā bhrāntiryāvaddehaṃ pradṛśyate ,
iti cettanmudhā nāma satyamityeva vo bhavet 26
26. atha sā api mudhā bhrāntiḥ yāvat deham pradṛśyate
iti cet tat mudhā nāma satyam iti eva vaḥ bhavet
26. atha yāvat deham pradṛśyate sā api mudhā bhrāntiḥ,
iti cet,
tat vaḥ mudhā nāma satyam iti eva bhavet
26. Now, if you say that even that delusion (bhrānti) is futile as long as the body is perceived, then 'futile' indeed is what truth would become for you.
एवं चेत्तत्परो लोकः सत्स्वर्गनरकादिकम् ।
इत्येषापि न संवित्किं सत्यतामुपगच्छति ॥ २७ ॥
evaṃ cettatparo lokaḥ satsvarganarakādikam ,
ityeṣāpi na saṃvitkiṃ satyatāmupagacchati 27
27. evam cet tat paraḥ lokaḥ sat svarga naraka ādikam
iti eṣā api na saṃvit kim satyatām upagacchati
27. evam cet,
tat saṃvit api,
paraḥ lokaḥ sat svarga naraka ādikam iti eṣā kim satyatām na upagacchati?
27. If this is the case, then doesn't this understanding (saṃvit) also attain reality – that there is an afterlife (para loka) with existing heavens and hells and so forth?
न पिशाचप्रमा सत्या मदशक्तिमतोऽपि हि ।
प्रतिभास्य न सत्या स्यात्परलोकात्मिका कथम् ॥ २८ ॥
na piśācapramā satyā madaśaktimato'pi hi ,
pratibhāsya na satyā syātparalokātmikā katham 28
28. na piśāca-pramā satyā mada-śaktimataḥ api hi
pratibhāsyā na satyā syāt para-loka-ātmikā katham
28. mada-śaktimataḥ api hi piśāca-pramā na satyā syāt;
katham para-loka-ātmikā pratibhāsyā na satyā syāt?
28. If even a perception of a ghost (piśāca-pramā) by one under the influence of intoxication is not considered true, then how could an intuitive apprehension (pratibhāsyā) concerning the nature of the other world (paralokātmikā) not be true?
पिशाचोऽस्तीति चेत्संवित्सत्यार्था तेन संविदः ।
मृतस्यास्ति परो लोक इत्यस्यां किं न सत्यता ॥ २९ ॥
piśāco'stīti cetsaṃvitsatyārthā tena saṃvidaḥ ,
mṛtasyāsti paro loka ityasyāṃ kiṃ na satyatā 29
29. piśācaḥ asti iti cet saṃvit satya-arthā tena saṃvidaḥ
mṛtasya asti paraḥ lokaḥ iti asyām kim na satyatā
29. cet piśācaḥ asti iti saṃvit satya-arthā asti,
tena saṃvidaḥ mṛtasya paraḥ lokaḥ asti iti asyām kim satyatā na asti?
29. If the knowledge 'a ghost exists' (piśācaḥ asti) were considered truly meaningful, then why should there not be truth in this knowledge: 'for the deceased there is another world (paraloka)'?
काकतालीयवद्देहात्पैशाची ज्ञप्तिरस्ति चेत् ।
परलोकार्थसंवित्तिः कथं नास्ति सकारणा ॥ ३० ॥
kākatālīyavaddehātpaiśācī jñaptirasti cet ,
paralokārthasaṃvittiḥ kathaṃ nāsti sakāraṇā 30
30. kāka-tālīya-vat dehāt paiśācī jñaptiḥ asti cet
para-loka-artha-saṃvittiḥ katham na asti sa-kāraṇā
30. cet paiśācī jñaptiḥ dehāt kāka-tālīya-vat asti,
tarhi katham para-loka-artha-saṃvittiḥ sa-kāraṇā na asti?
30. If a demoniacal perception (paiśācī jñaptiḥ) arises from the body merely by coincidence, like the crow and the palm fruit, then how can the knowledge concerning the reality of the other world (paraloka) not exist with a valid cause?
यान्तर्वेत्ति यथा संवित्सा तथानुभवत्यलम् ।
अस्तु सत्यमसत्यं वा सिद्धमित्यनुभूतितः ॥ ३१ ॥
yāntarvetti yathā saṃvitsā tathānubhavatyalam ,
astu satyamasatyaṃ vā siddhamityanubhūtitaḥ 31
31. yā antaḥ vetti yathā saṃvit sā tathā anubhavati
alam astu satyam asatyam vā siddham iti anubhūtitaḥ
31. yā saṃvit antaḥ vetti,
sā tathā alam anubhavati.
satyam vā asatyam astu,
iti anubhūtitaḥ siddham.
31. Whatever knowledge (saṃvit) one perceives internally, that knowledge is fully experienced (anubhavati). Whether it be true or false, it is established as real simply by the fact of being experienced (anubhūti).
मृतस्यास्ति परो लोको विदित्येवंमयी भवेत् ।
सति वाऽसति देहेऽस्मिंस्तेन किं सदसच्च किम् ॥ ३२ ॥
mṛtasyāsti paro loko vidityevaṃmayī bhavet ,
sati vā'sati dehe'smiṃstena kiṃ sadasacca kim 32
32. mṛtasya asti paraḥ lokaḥ viditya evaṃmayī bhavet
sati vā asati dehe asmin tena kim sad-asat ca kim
32. mṛtasya paraḥ lokaḥ asti viditya evaṃmayī bhavet
asmin dehe sati vā asati tena kim ca sat asat kim
32. There is a higher realm for the departed. Understanding this, one should become entirely permeated by this truth. Whether this body exists or does not exist, what is its relevance? And what relevance do the notions of existence and non-existence (sad-asat) hold?
तस्मात्स्वभावः प्रथमं प्रस्फुरन्वेत्ति संविदम् ।
वासनाकारणं पश्चाद्बुद्ध्वा संपश्यति भ्रमम् ॥ ३३ ॥
tasmātsvabhāvaḥ prathamaṃ prasphuranvetti saṃvidam ,
vāsanākāraṇaṃ paścādbuddhvā saṃpaśyati bhramam 33
33. tasmāt svabhāvaḥ prathamaṃ prasphuran vetti saṃvidam
vāsanākāraṇam paścāt buddhvā saṃpaśyati bhramam
33. tasmāt prathamaṃ svabhāvaḥ prasphuran saṃvidam vetti
paścāt vāsanākāraṇam buddhvā bhramam saṃpaśyati
33. Therefore, the intrinsic nature (svabhāva), manifesting first, understands consciousness (saṃvid). Afterwards, having comprehended the root cause of latent impressions (vāsanā), one perceives the illusion (bhrama).
तत्क्षयाच्छममायाति द्रष्टृदृश्यदृगामयः ।
तत्सत्तायामुदेतीयं संसृत्याख्या पिशाचिका ॥ ३४ ॥
tatkṣayācchamamāyāti draṣṭṛdṛśyadṛgāmayaḥ ,
tatsattāyāmudetīyaṃ saṃsṛtyākhyā piśācikā 34
34. tat-kṣayāt śamam āyāti draṣṭṛ-dṛśya-dṛg-āmayaḥ
tat-sattāyām udeti iyaṃ saṃsṛty-ākhyā piśācikā
34. tat-kṣayāt draṣṭṛ-dṛśya-dṛg-āmayaḥ śamam āyāti
tat-sattāyām iyaṃ saṃsṛty-ākhyā piśācikā udeti
34. Upon the cessation of that (illusion), the affliction (āmaya) concerning the seer, the seen, and the act of seeing (draṣṭṛ-dṛśya-dṛg-āmaya) attains tranquility. While that (illusion) exists, this demoness called repeated existence (saṃsāra) arises.
उपलम्भ उदेत्यादौ ब्रह्मणो वासना ततः ।
तच्छान्तिं विद्धि निर्वाणं तत्सत्तां संसृतिभ्रमम् ॥ ३५ ॥
upalambha udetyādau brahmaṇo vāsanā tataḥ ,
tacchāntiṃ viddhi nirvāṇaṃ tatsattāṃ saṃsṛtibhramam 35
35. upalambhaḥ udeti ādau brahmaṇaḥ vāsanā tataḥ
tat-śāntim viddhi nirvāṇam tat-sattām saṃsṛti-bhramam
35. ādau upalambhaḥ udeti tataḥ brahmaṇaḥ vāsanā
tat-śāntim nirvāṇam viddhi tat-sattām saṃsṛti-bhramam
35. First, the apprehension of brahman (brahman) arises, then latent impressions (vāsanā). Understand its cessation as liberation (nirvāṇa), and its continued existence as the illusion (bhrama) of repeated existence (saṃsāra).
उत्पन्नैव च सानादौ परब्रह्मण्यसंभवात् ।
उत्पन्ना समयाद्यासौ ब्रह्मैव परमेव सत् ॥ ३६ ॥
utpannaiva ca sānādau parabrahmaṇyasaṃbhavāt ,
utpannā samayādyāsau brahmaiva parameva sat 36
36. utpannā eva ca sā anādau parabrahmaṇi asaṃbhavāt
utpannā samayā adya asau brahma eva param eva sat
36. sā utpannā eva ca anādau parabrahmaṇi asaṃbhavāt
adya samayā asau utpannā eva param brahma eva sat
36. Although it (the apparent reality) appears to arise, its actual origin in the beginningless supreme (brahman) is impossible. Yet, this very thing, having simultaneously arisen, is truly the supreme (brahman) itself, the ultimate reality.
एतावद्यत्परिज्ञानं तन्निर्वाणं विदुर्बुधाः ।
यदत्रैवापरिज्ञानं तं बन्धं विद्धि राघव ॥ ३७ ॥
etāvadyatparijñānaṃ tannirvāṇaṃ vidurbudhāḥ ,
yadatraivāparijñānaṃ taṃ bandhaṃ viddhi rāghava 37
37. etāvat yat parijñānam tat nirvāṇam viduḥ budhāḥ
yat atra eva aparijñānam tam bandham viddhi rāghava
37. budhāḥ viduḥ yat etāvat parijñānam tat nirvāṇam,
rāghava,
viddhi yat atra eva aparijñānam tam bandham
37. The wise (budhāḥ) know that this much perfect knowledge is final liberation (nirvāṇa). And, O Rāghava, know that whatever lack of knowledge exists regarding this very matter is bondage.
विज्ञानघन एवायं कचनाकचनात्मकः ।
स्वयमेव कचत्यन्तर्न कचत्येव वा स्वयम् ॥ ३८ ॥
vijñānaghana evāyaṃ kacanākacanātmakaḥ ,
svayameva kacatyantarna kacatyeva vā svayam 38
38. vijñānaghanaḥ eva ayam kacanākacanātmakaḥ
svayam eva kacati antar na kacati eva vā svayam
38. ayam vijñānaghanaḥ eva kacanākacanātmakaḥ.
svayam eva antar kacati vā svayam eva na kacati.
38. This (reality) is indeed a mass of pure consciousness, whose nature is both to manifest and not to manifest. It manifests itself internally, or indeed, it does not manifest itself.
संविदंशपरावृत्तिमात्रे पेलवरूपिणि ।
बन्धदृङ्मोक्षदृक् चेति क्लेशस्तत्साधनं कियत् ॥ ३९ ॥
saṃvidaṃśaparāvṛttimātre pelavarūpiṇi ,
bandhadṛṅmokṣadṛk ceti kleśastatsādhanaṃ kiyat 39
39. saṃvidaṃśaparāvṛttimātre pelavarūpiṇi bandhadṛk
mokṣadṛk ca iti kleśaḥ tatsādhanam kiyat
39. saṃvidaṃśaparāvṛttimātre pelavarūpiṇi bandhadṛk
mokṣadṛk ca iti kleśaḥ tatsādhanam kiyat
39. When there is merely a subtle reversal of a part of consciousness (saṃvid-aṃśa-parāvṛtti), the concepts of 'one who perceives bondage' and 'one who perceives final liberation (mokṣa)' constitute an affliction (kleśaḥ). If this is so, how trivial is that affliction, and how insignificant are the means (sādhana) for its resolution?
संविदुद्वोधने बन्धस्तदनुद्वोधने शिवम् ।
असत्सद्वज्जगद्भाति संविदुद्वोधनोदरम् ॥ ४० ॥
saṃvidudvodhane bandhastadanudvodhane śivam ,
asatsadvajjagadbhāti saṃvidudvodhanodaram 40
40. saṃvidudbodhane bandhaḥ tat-anudbodhane śivam
asat sadvat jagat bhāti saṃvidudbodhanodaram
40. Bondage occurs when consciousness awakens, while liberation (śivam) is found when it does not awaken. The world, though unreal, appears as real, having the awakening of consciousness as its very essence.
अजडं वेदनं सुप्तं मोक्ष इत्यभिधीयते ।
प्रबुद्धं बन्ध इत्याहुर्यदिच्छसि तदाहर ॥ ४१ ॥
ajaḍaṃ vedanaṃ suptaṃ mokṣa ityabhidhīyate ,
prabuddhaṃ bandha ityāhuryadicchasi tadāhara 41
41. ajaḍam vedanam suptam mokṣaḥ iti abhidhīyate
prabuddham bandhaḥ iti āhuḥ yadi icchasi tat āhara
41. Non-inert awareness (vedanam) that is dormant is referred to as final liberation (mokṣa). When that awareness is awakened, it is called bondage. Therefore, choose whichever you desire.
निर्वाणवासनमनन्तमनाद्यमच्छबोधैकतानमपयन्त्रणमस्तशङ्कम् ।
अद्वैतमैक्यरहितं च निरस्तशून्यमाकाशकोशविशदाशयशान्तमास्व ॥ ४२ ॥
nirvāṇavāsanamanantamanādyamacchabodhaikatānamapayantraṇamastaśaṅkam ,
advaitamaikyarahitaṃ ca nirastaśūnyamākāśakośaviśadāśayaśāntamāsva 42
42. nirvāṇavāsanam anantam anādyam
acchabodkaitānam apayantraṇam astaśaṅkam
advaitam aikyarahitam ca nirastaśūnyam
ākāśakośaviśadāśayaśāntam āsva
42. Abide in a state where cravings are extinguished (nirvāṇa), which is infinite, beginningless, purely focused on clear awareness, unconstrained, free from doubt, non-dual, beyond the concept of unity, with all emptiness dispelled, and utterly tranquil with a mind as clear as the ether (ākāśa).

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 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 (current chapter) 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