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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-96

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श्रीवसिष्ठ उवाच ।
पाषाणाख्यानमेतत्ते कथितं कार्यकोविद ।
अनयेमाः स्फुरद्दृष्ट्या सृष्टयो नभसि स्थिताः ॥ १ ॥
śrīvasiṣṭha uvāca ,
pāṣāṇākhyānametatte kathitaṃ kāryakovida ,
anayemāḥ sphuraddṛṣṭyā sṛṣṭayo nabhasi sthitāḥ 1
1. śrīvasiṣṭhaḥ uvāca pāṣāṇākhyānam etat te kathitam kāryakovida
anayā imāḥ sphurat dṛṣṭyā sṛṣṭayaḥ nabhasi sthitāḥ
1. śrīvasiṣṭhaḥ uvāca kāryakovida etat pāṣāṇākhyānam te
kathitam anayā sphurat dṛṣṭyā imāḥ sṛṣṭayaḥ nabhasi sthitāḥ
1. Śrī Vasiṣṭha said: O expert in action, this narrative of the stone has been told to you. By means of this clear vision, these creations exist in space.
न च स्थितं किंचनापि क्वचनापि कदाचन ।
स्थितं ब्रह्मघने ब्रह्म यथास्थितमखण्डितम् ॥ २ ॥
na ca sthitaṃ kiṃcanāpi kvacanāpi kadācana ,
sthitaṃ brahmaghane brahma yathāsthitamakhaṇḍitam 2
2. na ca sthitam kiṃcana api kvacana api kadācana
sthitam brahmaghane brahma yathāsthitam akhaṇḍitam
2. na ca kiṃcana api kvacana api kadācana sthitam
brahmaghane brahma yathāsthitam akhaṇḍitam sthitam
2. And nothing whatsoever exists anywhere, at any time. Brahman (brahman) exists as the unified Brahman (brahman), as it truly is, unbroken.
ब्रह्म चिन्मात्रकं विद्धि तद्यथा स्वप्नदृष्टिषु ।
पुरं भवन्निजाद्रूपान्न कदाचन भिद्यते ॥ ३ ॥
brahma cinmātrakaṃ viddhi tadyathā svapnadṛṣṭiṣu ,
puraṃ bhavannijādrūpānna kadācana bhidyate 3
3. brahma cinmātrakam viddhi tat yathā svapnadṛṣṭiṣu
puram bhavat nijāt rūpāt na kadācana bhidyate
3. brahma cinmātrakam viddhi tat yathā svapnadṛṣṭiṣu
puram bhavat nijāt rūpāt na kadācana bhidyate
3. Understand Brahman (brahman) to be merely pure consciousness. Just as a city appearing in dreams is never separated from its own fundamental nature (i.e., the consciousness that creates it).
स्वयंभूत्वसमापत्तौ तथा दृश्यव्यवस्थितौ ।
स्वरूपमजहत्त्वेव चिदाकाशमजं स्थितम् ॥ ४ ॥
svayaṃbhūtvasamāpattau tathā dṛśyavyavasthitau ,
svarūpamajahattveva cidākāśamajaṃ sthitam 4
4. svayambhūtva-samāpattau tathā dṛśya-vyavasthitau
svarūpam ajahat tu eva cit-ākāśam ajam sthitam
4. cit-ākāśam ajam svarūpam ajahat tu eva
svayambhūtva-samāpattau tathā dṛśya-vyavasthitau sthitam
4. Even when manifesting as self-existent and establishing the perceptible world, the unborn consciousness-space (cidākāśa) remains without abandoning its own intrinsic nature (svarūpa).
न स्वयंभूर्न च जगन्न स्वप्नपुरमस्त्यलम् ।
स्थितं संविन्महादृष्ट्या ब्रह्म चिन्मात्रमेतया ॥ ५ ॥
na svayaṃbhūrna ca jaganna svapnapuramastyalam ,
sthitaṃ saṃvinmahādṛṣṭyā brahma cinmātrametayā 5
5. na svayambhūḥ na ca jagat na svapna-puram asti alam
sthitam saṃvit-mahādṛṣṭyā brahma cit-mātram etayā
5. na svayambhūḥ,
na ca jagat,
na svapna-puram alam asti.
etayā saṃvit-mahādṛṣṭyā cit-mātram brahma sthitam.
5. Truly, there is neither a self-existent being, nor a world, nor a city of dreams. (What truly) exists is (brahman), which is merely consciousness (cinmātra), by this great vision of consciousness (saṃvin-mahādṛṣṭi).
यथा पुरं भवत्स्वप्ने चिद्रूपं स्वात्मनि स्थितम् ।
अखण्डमेवमासृष्टेरामहाप्रलयस्थितेः ॥ ६ ॥
yathā puraṃ bhavatsvapne cidrūpaṃ svātmani sthitam ,
akhaṇḍamevamāsṛṣṭerāmahāpralayasthiteḥ 6
6. yathā puram bhavat svapne cit-rūpam sva-ātmani
sthitam akhaṇḍam evam ā-sṛṣṭeḥ ā-mahāpralaya-sthiteḥ
6. yathā svapne bhavat puram cit-rūpam sva-ātmani sthitam,
evam (idam) akhaṇḍam ā-sṛṣṭeḥ ā-mahāpralaya-sthiteḥ (sthitam).
6. Just as a city appearing in a dream, being of the nature of consciousness, is situated within one's own self (ātman), similarly, (the universe) remains undivided from (the time of) creation up to (the time of) the great dissolution.
हेमहेमाश्मनोः स्वप्नपुरचेतनयोर्यथा ।
भेदो न संभवत्येव न भेदश्चितिसर्गयोः ॥ ७ ॥
hemahemāśmanoḥ svapnapuracetanayoryathā ,
bhedo na saṃbhavatyeva na bhedaścitisargayoḥ 7
7. hema-hema-aśmanoḥ svapna-pura-cetanayoḥ yathā
bhedaḥ na saṃbhavati eva na bhedaḥ citi-sargayoḥ
7. yathā hema-hema-aśmanoḥ (bhedaḥ) na saṃbhavati eva,
svapna-pura-cetanayoḥ (ca bhedaḥ na saṃbhavati eva),
(tathā) citi-sargayoḥ bhedaḥ na.
7. Just as there is indeed no distinction between gold and gold ore, and no distinction between a dream-city and the consciousness (cetanā) that perceives it, so too there is no distinction between (pure) consciousness (citi) and (the entire) creation (sarga).
चितिरेकास्ति नो सर्गो हेमास्ति न तदूर्मिका ।
स्वप्नाचले चिदेवास्ति न तु काचन शैलता ॥ ८ ॥
citirekāsti no sargo hemāsti na tadūrmikā ,
svapnācale cidevāsti na tu kācana śailatā 8
8. citiḥ ekā asti na u sargaḥ hemā asti na tat-ūrmikā
svapna-acale citiḥ eva asti na tu kācana śailatā
8. ekā citiḥ asti,
sargaḥ na u.
hemā asti,
tat-ūrmikā na.
svapna-acale citiḥ eva asti,
kācana śailatā na tu.
8. Only consciousness (citi) exists, not creation. It is like gold which exists, but not necessarily its various forms as ornaments. Similarly, in a dream-mountain, only consciousness (citi) exists, not any true mountain-like reality.
चिदेव शैलवद्भाति यथा स्वप्ने निरामया ।
तथा ब्रह्म निराकारं सर्गवद्भाति नेतरत् ॥ ९ ॥
cideva śailavadbhāti yathā svapne nirāmayā ,
tathā brahma nirākāraṃ sargavadbhāti netarat 9
9. citiḥ eva śaila-vat bhāti yathā svapne nirāmayā
tathā brahma nirākāram sarga-vat bhāti na itarat
9. yathā nirāmayā citiḥ eva svapne śaila-vat bhāti,
tathā nirākāram brahma sarga-vat bhāti,
itarat na.
9. Just as in a dream, consciousness (citi) alone appears like a mountain, though it is not truly real, similarly the formless Brahman (brahman) appears as creation, and not as anything other than itself.
चिन्मात्रमिदमाकाशमनन्तमजमव्ययम् ।
महाकल्पसहस्रेषु नोदेति न च शाम्यति ॥ १० ॥
cinmātramidamākāśamanantamajamavyayam ,
mahākalpasahasreṣu nodeti na ca śāmyati 10
10. cit-mātram idam ākāśam anantam ajam avyayam
mahā-kalpa-sahasreṣu na udeti na ca śāmyati
10. idam cit-mātram ākāśam anantam ajam avyayam.
mahā-kalpa-sahasreṣu na udeti ca na śāmyati.
10. This vastness, which is merely consciousness (citi), is infinite, unborn, and imperishable. It neither arises nor ceases even through thousands of great cosmic cycles (kalpa).
चिदाकाशो हि पुरुषश्चिदाकाशो भवानयम् ।
चिदाकाशोऽहमजरश्चिदाकाशो जगत्त्रयम् ॥ ११ ॥
cidākāśo hi puruṣaścidākāśo bhavānayam ,
cidākāśo'hamajaraścidākāśo jagattrayam 11
11. cit-ākāśaḥ hi puruṣaḥ cit-ākāśaḥ bhavān ayam
cit-ākāśaḥ aham ajaraḥ cit-ākāśaḥ jagat-trayam
11. hi puruṣaḥ cit-ākāśaḥ.
ayam bhavān cit-ākāśaḥ.
ajaraḥ aham cit-ākāśaḥ.
jagat-trayam (api) cit-ākāśaḥ.
11. Indeed, the supreme cosmic person (puruṣa) is the vastness of consciousness (citi). You yourself are this vastness of consciousness. I, who am ageless, am also this vastness of consciousness. And even the three worlds are this vastness of consciousness.
चिदाकाशं वर्जयित्वा शवमेव शरीरकम् ।
अच्छेद्योऽसावदाह्योऽसौ चिदाकाशो न शाम्यति ॥ १२ ॥
cidākāśaṃ varjayitvā śavameva śarīrakam ,
acchedyo'sāvadāhyo'sau cidākāśo na śāmyati 12
12. cidākāśam varjayitvā śavam eva śarīrakam
acchedyaḥ asau adāhyaḥ asau cidākāśaḥ na śāmyati
12. śarīrakam cidākāśam varjayitvā śavam eva.
asau cidākāśaḥ acchedyaḥ adāhyaḥ na śāmyati.
12. Excluding the consciousness-space, the body is merely a corpse. That consciousness-space (cidākāśa), which is the self (ātman), is indivisible and unburnable; it does not perish.
अतो न किंचिन्म्रियते न च किंचन जायते ।
चित्त्वात्ततश्चित्कचनं जगदित्यनुभूयते ॥ १३ ॥
ato na kiṃcinmriyate na ca kiṃcana jāyate ,
cittvāttataścitkacanaṃ jagadityanubhūyate 13
13. ataḥ na kiñcit mriyate na ca kiñcana jāyate
cittvāt tataḥ citkacanam jagat iti anubhūyate
13. ataḥ kiñcit na mriyate,
ca kiñcana na jāyate.
cittvāt tataḥ jagat citkacanam iti anubhūyate.
13. Therefore, nothing whatsoever dies, and nothing whatsoever is born. Due to its very nature as consciousness (cit), the world (jagat) is thus experienced as merely the manifestation of consciousness.
चिन्मात्रपुरुषो जन्तुर्म्रियते यदि नाम वा ।
ततो मरिष्यत्तत्पुत्रो निःसंदेहं पितुर्मृतौ ॥ १४ ॥
cinmātrapuruṣo janturmriyate yadi nāma vā ,
tato mariṣyattatputro niḥsaṃdehaṃ piturmṛtau 14
14. cinmātrapuruṣaḥ jantuḥ mriyate yadi nāma vā
tataḥ mariṣyat tatputraḥ niḥsaṃdeham pituḥ mṛtau
14. yadi nāma vā cinmātrapuruṣaḥ jantuḥ mriyate,
tataḥ pituḥ mṛtau niḥsaṃdeham tatputraḥ mariṣyat.
14. If, indeed, a living being (jantu), who is essentially the cosmic person (puruṣa) as pure consciousness, were to die, then, without a doubt, his son would also die upon the father's death.
एकस्मिन्प्रमृते जन्तावमरिष्यंस्तु सर्वदा ।
सर्व एव जनाः शून्यमभविष्यन्महीतलम् ॥ १५ ॥
ekasminpramṛte jantāvamariṣyaṃstu sarvadā ,
sarva eva janāḥ śūnyamabhaviṣyanmahītalam 15
15. ekasmin pramṛte jantau amariṣyan tu sarvadā
sarve eva janāḥ śūnyam abhaviṣyan mahītalam
15. ekasmin jantau pramṛte (sati),
tu (tataḥ) sarvadā sarve eva janāḥ amariṣyan,
(tataḥ) mahītalam śūnyam abhaviṣyan.
15. If even a single living being (jantu) were to truly perish, then, always, all people would die, and the surface of the earth would become utterly empty.
न चाद्यापि मृतं राम चिन्मात्रं कस्यचित्क्वचित् ।
न च शून्या स्थिता भूमिस्तस्माच्चित्पुरुषोऽक्षयः ॥ १६ ॥
na cādyāpi mṛtaṃ rāma cinmātraṃ kasyacitkvacit ,
na ca śūnyā sthitā bhūmistasmāccitpuruṣo'kṣayaḥ 16
16. na ca adya api mṛtam rāma cit-mātram kasyacit kvacit
na ca śūnyā sthitā bhūmiḥ tasmāt cit-puruṣaḥ akṣayaḥ
16. rāma kasyacit kvacit cit-mātram ca na adya api mṛtam
ca bhūmiḥ śūnyā na sthitā tasmāt cit-puruṣaḥ akṣayaḥ
16. O Rama, pure consciousness (cit) has never died in anyone, anywhere, not even until today. Nor does the earth remain empty. Therefore, the conscious supreme person (puruṣa) is imperishable.
एकं चिन्मात्रमेवाहं न शरीरादयो मम ।
इति सत्यनुसंधाने क्व जन्ममरणादयः ॥ १७ ॥
ekaṃ cinmātramevāhaṃ na śarīrādayo mama ,
iti satyanusaṃdhāne kva janmamaraṇādayaḥ 17
17. ekam cit-mātram eva aham na śarīra-ādayaḥ mama
iti satya-anusandhāne kva janma-maraṇa-ādayaḥ
17. aham ekam cit-mātram eva mama śarīra-ādayaḥ na
iti satya-anusandhāne janma-maraṇa-ādayaḥ kva
17. I am indeed solely pure consciousness (cit); the body and similar entities are not mine. When there is this true realization, how can there be birth, death, and other such transient states?
अहं चिन्मात्रममलमित्यात्मानुभवं स्वयम् ।
अपहन्त्यात्महन्तारो निमज्जन्त्यापदर्णवे ॥ १८ ॥
ahaṃ cinmātramamalamityātmānubhavaṃ svayam ,
apahantyātmahantāro nimajjantyāpadarṇave 18
18. aham cit-mātram amalam iti ātma-anubhavam svayam
apahanti ātma-hantāraḥ nimajjanti āpad-arṇave
18. ātma-hantāraḥ aham cit-mātram amalam iti svayam
ātma-anubhavam apahanti āpad-arṇave nimajjanti
18. Those who deny this self-realization (ātmanubhava) – 'I am pure, immaculate consciousness (cit)' – are indeed destroyers of the self (ātman), and they sink into an ocean of calamity.
चिदहं गगनादच्छा नित्यानन्ता निरामया ।
किं जीवितं मे किं वापि मरणं वा सुखासुखे ॥ १९ ॥
cidahaṃ gaganādacchā nityānantā nirāmayā ,
kiṃ jīvitaṃ me kiṃ vāpi maraṇaṃ vā sukhāsukhe 19
19. cit aham gaganāt acchā nitya-anantā nirāmayā kim
jīvitam me kim vā api maraṇam vā sukha-asukhe
19. aham gaganāt acchā nitya-anantā nirāmayā cit me
jīvitam kim vā maraṇam kim vā api sukha-asukhe
19. I am consciousness (cit), clearer than the sky, eternal, infinite, and free from all affliction. What is life for me? What is death, or pleasure and pain?
व्योमात्मचेतनमहं के शरीरादयो मम ।
इत्यात्महापह्नुतेऽन्तर्योऽनुभूतं धिगस्तु तम् ॥ २० ॥
vyomātmacetanamahaṃ ke śarīrādayo mama ,
ityātmahāpahnute'ntaryo'nubhūtaṃ dhigastu tam 20
20. vyoma-ātma-cetanam aham ke śarīra-ādayaḥ mama iti
ātma-hā apahnute antaḥ yaḥ anubhūtam dhik astu tam
20. aham vyoma-ātma-cetanam mama śarīra-ādayaḥ ke iti
yaḥ antaḥ anubhūtam ātma-hā apahnute tam dhik astu
20. "I am consciousness (ātman) whose nature is like space; what are these bodies and other things to me?" Shame on that person who, like a destroyer of the self (ātmahā), inwardly denies that which has been realized (ātman).
चिदाकाशमहं स्वच्छमनुभूतिरिति स्फुटा ।
यस्यास्तमागता मूढं तं जीवन्तं शवं विदुः ॥ २१ ॥
cidākāśamahaṃ svacchamanubhūtiriti sphuṭā ,
yasyāstamāgatā mūḍhaṃ taṃ jīvantaṃ śavaṃ viduḥ 21
21. cit-ākāśam aham svaccham anubhūtiḥ iti sphuṭā
yasya astam āgatā mūḍham tam jīvantam śavam viduḥ
21. aham svaccham cit-ākāśam anubhūtiḥ iti sphuṭā
yasya astam āgatā mūḍham tam jīvantam śavam viduḥ
21. "I am pure consciousness (cit) like space, a clear and manifest direct experience (anubhūti)." They know that deluded person, for whom this clear realization (anubhūti) has disappeared, to be a living corpse.
अहं वेदनमात्रात्मा कानि देहेन्द्रियाणि मे ।
लब्धात्मानमिति स्वच्छं प्रविलुम्पन्ति नापदः ॥ २२ ॥
ahaṃ vedanamātrātmā kāni dehendriyāṇi me ,
labdhātmānamiti svacchaṃ pravilumpanti nāpadaḥ 22
22. aham vedana-mātra-ātmā kāni deha-indriyāṇi me
labdha-ātmānam iti svaccham pravilumpanti na āpadaḥ
22. aham vedana-mātra-ātmā me deha-indriyāṇi kāni iti
svaccham labdha-ātmānam pravilumpanti na āpadaḥ
22. "I am the self (ātman) that is merely pure awareness; what are these bodies and senses to me?" Calamities do not plunder or destroy a pure person who has thus realized their true self (ātman).
चिन्मात्रं शुद्धमात्मानं योऽवलम्ब्य स्थिरः स्थितः ।
नाधयस्तं विलुम्पन्ति महोपलमिवेषवः ॥ २३ ॥
cinmātraṃ śuddhamātmānaṃ yo'valambya sthiraḥ sthitaḥ ,
nādhayastaṃ vilumpanti mahopalamiveṣavaḥ 23
23. cit-mātram śuddham ātmānam yaḥ avalambya sthiraḥ
sthitaḥ na ādhayaḥ tam vilumpanti mahā-upalam iva iṣavaḥ
23. yaḥ cit-mātram śuddham ātmānam avalambya sthiraḥ
sthitaḥ tam ādhayaḥ na vilumpanti iṣavaḥ mahā-upalam iva
23. The person who stands firm, having relied upon the pure self (ātman) that is merely consciousness (cit), him mental anxieties do not destroy, just as arrows cannot destroy a great boulder.
चित्त्वं स्वभावं विस्मृत्य बद्धास्था ये शरीरके ।
तैः सुवर्णं परित्यज्य गृहीतं भस्म वस्तुतः ॥ २४ ॥
cittvaṃ svabhāvaṃ vismṛtya baddhāsthā ye śarīrake ,
taiḥ suvarṇaṃ parityajya gṛhītaṃ bhasma vastutaḥ 24
24. cit-tvam svabhāvam vismṛtya baddha-āsthāḥ ye śarīrake
taiḥ suvarṇam parityajya gṛhītam bhasma vastutaḥ
24. ye cit-tvam svabhāvam vismṛtya śarīrake baddha-āsthāḥ santi,
taiḥ vastutaḥ suvarṇam parityajya bhasma gṛhītam.
24. Those who, having forgotten their true nature (svabhāva) as consciousness (cit-tvam), are bound by attachment to the body, have in reality (vastutaḥ) abandoned gold and taken up ash.
बलं बुद्धिश्च तेजश्च देहोऽहमिति भावनात् ।
नश्यत्युदेत्येतदेव चिदेवाहमिति स्थितेः ॥ २५ ॥
balaṃ buddhiśca tejaśca deho'hamiti bhāvanāt ,
naśyatyudetyetadeva cidevāhamiti sthiteḥ 25
25. balam buddhiḥ ca tejaḥ ca dehaḥ aham iti bhāvanāt
naśyati udeti etat eva cit eva aham iti sthiteḥ
25. dehaḥ aham iti bhāvanāt balam buddhiḥ ca tejaḥ ca naśyati.
cit eva aham iti sthiteḥ etat eva udeti.
25. Strength, intellect, and vitality perish due to the thought "I am the body." This very thing (strength, intellect, and vitality) arises from the firm realization (sthiti) that "I am consciousness (cit) itself."
चिदाकाशमहं शुद्धं के मे मरणजन्मनी ।
एवं स्थिते स्युः किंनिष्ठा लोभमोहमदादयः ॥ २६ ॥
cidākāśamahaṃ śuddhaṃ ke me maraṇajanmanī ,
evaṃ sthite syuḥ kiṃniṣṭhā lobhamohamadādayaḥ 26
26. cit-ākāśam aham śuddham ke me maraṇa-janmanī evam
sthite syuḥ kim-niṣṭhāḥ lobha-moha-mada-ādayaḥ
26. aham śuddham cit-ākāśam.
me maraṇa-janmanī ke? evam sthite lobha-moha-mada-ādayaḥ kim-niṣṭhāḥ syuḥ?
26. I am the pure space of consciousness (cit-ākāśa). What concern are birth and death (saṃsāra) to me? When one is thus established (sthiti), what basis (niṣṭhā) would greed, delusion, pride, and similar afflictions have?
चिदाकाशादृते देहान्योऽन्यत्सारमवाप्नुयात् ।
तस्मै तद्युज्यते वक्तुं सन्ति लोभादयस्त्विति ॥ २७ ॥
cidākāśādṛte dehānyo'nyatsāramavāpnuyāt ,
tasmai tadyujyate vaktuṃ santi lobhādayastviti 27
27. cit-ākāśāt ṛte dehāt anyaḥ anyat sāram avāpnuyāt
tasmai tat yujyate vaktum santi lobha-ādayaḥ tu iti
27. yaḥ cit-ākāśāt ṛte dehāt anyaḥ anyat sāram avāpnuyāt,
tasmai tu 'lobha-ādayaḥ santi' iti vaktum tat yujyate.
27. One who, apart from the pure space of consciousness (cit-ākāśa), were to consider something other than the body as the ultimate essence (sāra), for such a person it is appropriate to say, "Greed and similar faults exist."
न च्छिद्ये न च दह्येऽहं चिन्मात्रं वज्रवच्चिति ।
न देही निश्चयो यस्य तं प्रत्यन्तकरस्तृणम् ॥ २८ ॥
na cchidye na ca dahye'haṃ cinmātraṃ vajravacciti ,
na dehī niścayo yasya taṃ pratyantakarastṛṇam 28
28. na chidye na ca dahye aham cinmātram vajravat citi
na dehī niścayaḥ yasya tam pratyantakaraḥ tṛṇam
28. aham na chidye ca na dahye cinmātram vajravat citi
yasya na dehī niścayaḥ tam prati pratyantakaraḥ tṛṇam
28. I am neither cut nor burned; I am pure consciousness, like a diamond in awareness. For one who has the firm conviction, 'I am not the embodied self', death is as insignificant as a blade of grass.
अहो नु मुग्धता ज्ञानदृष्टीनां यद्विदन्त्यलम् ।
शरीरशकलाभावे नश्याम इति मोहिताः ॥ २९ ॥
aho nu mugdhatā jñānadṛṣṭīnāṃ yadvidantyalam ,
śarīraśakalābhāve naśyāma iti mohitāḥ 29
29. aho nu mugdhatā jñānadṛṣṭīnām yat vidanti
alam śarīraśakalābhāve naśyāmaḥ iti mohitāḥ
29. aho nu mohitāḥ jñānadṛṣṭīnām mugdhatā yat
alam vidanti śarīraśakalābhāve naśyāmaḥ iti
29. Oh, what delusion it is for those who claim to possess the eye of wisdom, that they are completely bewildered, thinking, 'We will perish when a fragment of the body is lost!'
अहं चिन्नभ एवेति सत्ये भावे स्थिरे सति ।
वज्रपातयुगान्ताग्निदाहाः पुष्पोत्करोपमाः ॥ ३० ॥
ahaṃ cinnabha eveti satye bhāve sthire sati ,
vajrapātayugāntāgnidāhāḥ puṣpotkaropamāḥ 30
30. aham cin-nabhaḥ eva iti satye bhāve sthire
sati vajrapāta-yugāntāgnidāhāḥ puṣpotkaropamāḥ
30. satye sthire bhāve aham cin-nabhaḥ eva iti
sati vajrapāta-yugāntāgnidāhāḥ puṣpotkaropamāḥ
30. When one abides in the true, firm state of 'I am indeed the ether of consciousness', then the impact of thunderbolts, the conflagrations of the end of a cosmic age, and all other burnings are merely comparable to a heap of flowers.
चिन्मात्रममरं नाहं यन्नश्यामीति रोदिति ।
अनष्ट एव तद्देहो जातापूर्वा खरोलिका ॥ ३१ ॥
cinmātramamaraṃ nāhaṃ yannaśyāmīti roditi ,
anaṣṭa eva taddeho jātāpūrvā kharolikā 31
31. cinmātram amaram na aham yat naśyāmi iti roditi
anaṣṭaḥ eva tat dehaḥ jāta-apūrvā kharolikā
31. aham cinmātram amaram na aham yat naśyāmi iti roditi.
tat dehaḥ anaṣṭaḥ eva.
jāta-apūrvā kharolikā
31. I am immortal pure consciousness; I am not the one who weeps thinking, 'I am perishing'. That body, which is indeed undestroyed (because it is unreal), is merely a phantom that has arisen as if new.
इदं चेतनमेवाहं नाहं देहादिदृष्टयः ।
इति निश्चयवान्योऽन्तर्न स मुह्यति कर्हिचित् ॥ ३२ ॥
idaṃ cetanamevāhaṃ nāhaṃ dehādidṛṣṭayaḥ ,
iti niścayavānyo'ntarna sa muhyati karhicit 32
32. idam cetanam eva aham na aham dehā-ādi-dṛṣṭayaḥ
iti niścayavān yaḥ antaḥ na saḥ muhyati karhicit
32. idam cetanam eva aham (asmi),
na aham dehā-ādi-dṛṣṭayaḥ (asmi).
iti yaḥ antaḥ niścayavān (asti),
saḥ karhicit na muhyati.
32. I am indeed this consciousness, not merely the perceptions associated with the body and so forth. One who holds this firm conviction internally is never deluded.
अहं चेतनमाकाशो नाशो मे नोपपद्यते ।
चेतनेन जगत्पूर्णं केव संदेहितात्र वः ॥ ३३ ॥
ahaṃ cetanamākāśo nāśo me nopapadyate ,
cetanena jagatpūrṇaṃ keva saṃdehitātra vaḥ 33
33. aham cetanam ākāśaḥ nāśaḥ me na upapadyate
cetanena jagat pūrṇam kā iva saṃdehitā atra vaḥ
33. aham cetanam ākāśaḥ (asmi).
nāśaḥ me na upapadyate.
jagat cetanena pūrṇam (asti).
atra vaḥ kā iva saṃdehitā (asti)?
33. I am consciousness, like space; destruction is not applicable to me. The entire world is filled with consciousness. What doubt can there be for you regarding this?
चेतनं वर्जयित्वान्यत्किंचिद्यूयं जना यदि ।
यदुच्यतां महामूढाः स्वात्मा किमपलप्यते ॥ ३४ ॥
cetanaṃ varjayitvānyatkiṃcidyūyaṃ janā yadi ,
yaducyatāṃ mahāmūḍhāḥ svātmā kimapalapyate 34
34. cetanam varjayitvā anyat kiñcit yūyam janā yadi
yat ucyatām mahāmūḍhāḥ svātman kim apalapyate
34. janāḥ,
yadi yūyam cetanam varjayitvā anyat kiñcit (vadahta),
(tarhi) yat ucyatām.
he mahāmūḍhāḥ! svātman kim apalapyate?
34. O people, if you have anything else besides consciousness, then declare it, O greatly deluded ones! Why is your own true self (svātman) denied?
तच्चेतनं चेन्म्रियते तज्जनाः प्रत्यहं मृताः ।
ब्रूत किं न मृता यूयं तन्मृतं किल चेतनम् ॥ ३५ ॥
taccetanaṃ cenmriyate tajjanāḥ pratyahaṃ mṛtāḥ ,
brūta kiṃ na mṛtā yūyaṃ tanmṛtaṃ kila cetanam 35
35. tat cetanam cet mriyate tat janāḥ prati-aham mṛtāḥ
brūta kim na mṛtā yūyam tat mṛtam kila cetanam
35. cet tat cetanam mriyate,
(tarhi) tat janāḥ prati-aham mṛtāḥ (syuḥ).
brūta,
yūyam kim na mṛtāḥ? (yadi yūyam na mṛtāḥ tarhi) tat cetanam kila mṛtam (na asti).
35. If that consciousness were to die, then those people would be dead every single day. Tell me, are *you* not dead (in that scenario)? [Of course not!] So how can it be that consciousness is supposedly dead?
तस्मान्न म्रियते किंचिन्न च जीवति किंचन ।
जीवामीति मृतोऽस्मीति चिच्चेतति न नश्यति ॥ ३६ ॥
tasmānna mriyate kiṃcinna ca jīvati kiṃcana ,
jīvāmīti mṛto'smīti ciccetati na naśyati 36
36. tasmāt na mriyate kiñcit na ca jīvati kiñcana |
jīvāmi iti mṛtaḥ asmi iti cit cetati na naśyati ||
36. tasmāt kiñcit na mriyate ca kiñcana na jīvati
cit jīvāmi iti mṛtaḥ asmi iti cetati na naśyati
36. Therefore, nothing truly dies, nor does anything truly come into being (in the ultimate sense). Consciousness (cit) merely cognizes experiences such as "I am living" or "I am dead," but this consciousness itself never perishes.
चिच्चेतति यथा वा यत्तत्तथा साशु पश्यति ।
आबालमेषोऽनुभवो न क्वचित्सा च नश्यति ॥ ३७ ॥
ciccetati yathā vā yattattathā sāśu paśyati ,
ābālameṣo'nubhavo na kvacitsā ca naśyati 37
37. cit cetati yathā vā yat tat tathā sā āśu paśyati
| ābālam eṣaḥ anubhavaḥ na kvacit sā ca naśyati ||
37. cit yathā vā yat tat tathā sā āśu paśyati
eṣaḥ anubhavaḥ ābālam na kvacit sā ca naśyati
37. Consciousness (cit) perceives things immediately, in the very way it cognizes them. This experience (of consciousness) is present from childhood onwards, and that consciousness itself never perishes anywhere.
परिपश्यति संसारं परिपश्यति मुक्तताम् ।
सुखदुःखानि जानाति स्वरूपात्तन्न भिद्यते ॥ ३८ ॥
paripaśyati saṃsāraṃ paripaśyati muktatām ,
sukhaduḥkhāni jānāti svarūpāttanna bhidyate 38
38. paripaśyati saṃsāram paripaśyati muktatām |
sukhaduḥkhāni jānāti svarūpāt tat na bhidyate ||
38. paripaśyati saṃsāram paripaśyati muktatām
sukhaduḥkhāni jānāti tat svarūpāt na bhidyate
38. It (consciousness) fully perceives the cycle of worldly existence (saṃsāra) and fully perceives liberation (muktatā). It knows both happiness and suffering, yet it is not separated from its essential nature (svarūpa).
अपरिज्ञातदेहात्तु धत्ते मोहाभिधां स्वयम् ।
परिज्ञातस्वरूपात्तु धत्ते मोक्षाभिधां स्वयम् ॥ ३९ ॥
aparijñātadehāttu dhatte mohābhidhāṃ svayam ,
parijñātasvarūpāttu dhatte mokṣābhidhāṃ svayam 39
39. aparijñātadehāt tu dhatte mohābhidhām svayam |
parijñātasvarūpāt tu dhatte mokṣābhidhām svayam ||
39. aparijñātadehāt tu svayam mohābhidhām dhatte
parijñātasvarūpāt tu svayam mokṣābhidhām dhatte
39. Due to an ununderstood physical form (deha), it (consciousness) itself takes on the label of delusion (moha). However, due to its understood essential nature (svarūpa), it itself takes on the label of liberation (mokṣa).
नास्तमेति न चोदेति न कदाचन किंचन ।
सर्वमेव च चिन्मात्रमाकाशविशदं यतः ॥ ४० ॥
nāstameti na codeti na kadācana kiṃcana ,
sarvameva ca cinmātramākāśaviśadaṃ yataḥ 40
40. na astam eti na ca udeti na kadācana kiṃcana
sarvam eva ca cit-mātram ākāśa-viśadam yataḥ
40. na kiṃcana kadācana astam eti na ca udeti
yataḥ ca sarvam eva cit-mātram ākāśa-viśadam
40. Nothing ever rises or sets, for everything is merely pure consciousness, as clear as space itself.
न तदस्ति न यत्सत्यं न तदस्ति न यन्मृषा ।
यद्यथा येन निर्णीतं तत्तथा तं प्रति स्थितम् ॥ ४१ ॥
na tadasti na yatsatyaṃ na tadasti na yanmṛṣā ,
yadyathā yena nirṇītaṃ tattathā taṃ prati sthitam 41
41. na tat asti na yat satyam na tat asti na yat mṛṣā yat
yat yathā yena nirṇītam tat tat tathā tam prati sthitam
41. na tat asti yat na satyam na tat asti yat na mṛṣā yat
yat yena yathā nirṇītam tat tat tam prati tathā sthitam
41. Nothing exists that is not true, nor does anything exist that is not false. Whatever is determined by anyone, in whatever manner, stands as such for that person.
यद्यद्यथा जगति चेतति चेतनात्मा तत्तत्तथानुभवतीत्यनुभूतिसिद्धम् ।
दृष्टं विषामृतदृशेव पदार्थजातं नातोस्ति संविदविधेयमितिप्रसिद्धम् ॥ ४२ ॥
yadyadyathā jagati cetati cetanātmā tattattathānubhavatītyanubhūtisiddham ,
dṛṣṭaṃ viṣāmṛtadṛśeva padārthajātaṃ nātosti saṃvidavidheyamitiprasiddham 42
42. yat yat yathā jagati cetati cetana-ātmā tat
tat tathā anubhavati iti anubhūti-siddham
dṛṣṭam viṣa-amṛta-dṛśā iva padārtha-jātam na
ataḥ asti saṃvid-avidheyam iti prasiddham
42. yat yat cetana-ātmā jagati yathā cetati tat
tat tathā anubhavati iti anubhūti-siddham
viṣa-amṛta-dṛśā iva padārtha-jātam dṛṣṭam
ataḥ na saṃvid-avidheyam asti iti prasiddham
42. Whatever the conscious self (ātman) perceives in the world, in whatever manner, it experiences it precisely in that way - this is established by experience. Just as a person, seeing both poison and nectar, perceives their nature differently, so too is the multitude of objects seen. Therefore, it is well-known that nothing exists beyond the power of consciousness (saṃvid).

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 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 (current chapter) 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