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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-100

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श्रीवसिष्ठ उवाच ।
चित्तमेतदुपायातं ब्रह्मणः परमात्पदात् ।
अतन्मयं तन्मयं च तरङ्गः सागरादिव ॥ १ ॥
śrīvasiṣṭha uvāca ,
cittametadupāyātaṃ brahmaṇaḥ paramātpadāt ,
atanmayaṃ tanmayaṃ ca taraṅgaḥ sāgarādiva 1
1. śrīvasiṣṭha uvāca cittam etat upāyātam brahmaṇaḥ
paramāt padāt atanmayam tanmayam ca taraṅgaḥ sāgarāt iva
1. śrīvasiṣṭha uvāca etat cittam brahmaṇaḥ paramāt padāt
upāyātam atanmayam ca tanmayam ca sāgarāt taraṅgaḥ iva
1. Śrī Vasiṣṭha said: This mind (citta) has emerged from Brahman, from that supreme state. It is both not identical with it and identical with it, just like a wave from the ocean.
प्रबुद्धानां मनो राम ब्रह्मैवेह हि नेतरत् ।
जलसामान्यबुद्धीनामब्धेर्नान्यस्तरङ्गकः ॥ २ ॥
prabuddhānāṃ mano rāma brahmaiveha hi netarat ,
jalasāmānyabuddhīnāmabdhernānyastaraṅgakaḥ 2
2. prabuddhānām manaḥ rāma brahma eva iha hi na itarat
jalasāmānyabuddhīnām abdheḥ na anyaḥ taraṅgakaḥ
2. rāma prabuddhānām manaḥ iha brahma eva hi itarat
na jalasāmānyabuddhīnām abdheḥ taraṅgakaḥ anyaḥ na
2. O Rāma, for those who are enlightened, the mind (manas) here is indeed Brahman (brahman) itself, and nothing else. Just as for those who understand water as the common substance, a wave is not different from the ocean.
मनो रामाप्रबुद्धानां संसारभ्रमकारणम् ।
अपश्यतोऽम्बुसामान्यमन्यताम्बुतरङ्गयोः ॥ ३ ॥
mano rāmāprabuddhānāṃ saṃsārabhramakāraṇam ,
apaśyato'mbusāmānyamanyatāmbutaraṅgayoḥ 3
3. manaḥ rāma aprabuddhānām saṃsārabhramakāraṇam
apaśyataḥ ambusāmānyam anyatā ambutaraṅgayoḥ
3. rāma aprabuddhānām manaḥ saṃsārabhramakāraṇam
apaśyataḥ ambusāmānyam ambutaraṅgayoḥ anyatā
3. O Rāma, for the unenlightened, the mind (manas) is the cause of the illusion of "saṃsāra". This is like someone who, not perceiving the commonality of water, sees a difference between water and waves.
अप्रबुद्धदृशां पक्षे तत्प्रबोधाय केवलम् ।
वाच्यवाचकसंबन्धकृतो भेदः प्रकल्प्यते ॥ ४ ॥
aprabuddhadṛśāṃ pakṣe tatprabodhāya kevalam ,
vācyavācakasaṃbandhakṛto bhedaḥ prakalpyate 4
4. aprabuddhadṛśām pakṣe tatprabodhāya kevalam
vācyavācakasambandhakṛtaḥ bhedaḥ prakalpyate
4. aprabuddhadṛśām pakṣe kevalam tatprabodhāya
vācyavācakasambandhakṛtaḥ bhedaḥ prakalpyate
4. For those with unenlightened understanding, merely for their enlightenment (prabodha), a distinction is posited, which is created by the relationship between the denoted (vācya) and the denoter (vācaka).
सर्वशक्ति परं ब्रह्म नित्यमापूर्णमव्ययम् ।
न तदस्ति न तस्मिन्यद्विद्यते विततात्मनि ॥ ५ ॥
sarvaśakti paraṃ brahma nityamāpūrṇamavyayam ,
na tadasti na tasminyadvidyate vitatātmani 5
5. sarvaśakti param brahma nityam āpūrṇam avyayam
na tat asti na tasmin yat vidyate vitatātmani
5. param brahma sarvaśakti nityam āpūrṇam avyayam (asti).
tat na asti,
vitatātmani tasmin yat na vidyate.
5. The supreme (para) Reality (brahman) is all-powerful (sarvaśakti), eternal, complete, and immutable. Nothing exists that is not found within that all-pervading self (ātman), nor is there anything that does not exist within it.
सर्वशक्तिर्हि भगवान्यैव तस्मै हि रोचते ।
शक्तिं तामेव विततां प्रकाशयति सर्वगः ॥ ६ ॥
sarvaśaktirhi bhagavānyaiva tasmai hi rocate ,
śaktiṃ tāmeva vitatāṃ prakāśayati sarvagaḥ 6
6. sarvaśaktiḥ hi bhagavān yā eva tasmai hi rocate
śaktim tām eva vitatām prakāśayati sarvagaḥ
6. sarvagaḥ bhagavān hi sarvaśaktiḥ (asti).
yā eva (śaktiḥ) tasmai hi rocate,
tām eva vitatām śaktim (saḥ) prakāśayati.
6. Indeed, the omnipresent (sarvaga) Lord (bhagavān) is all-powerful (sarvaśakti). Whichever power (śakti) indeed pleases Him, that very power, expanded, He manifests.
चिच्छक्तिर्ब्रह्मणो राम शरीरेष्वभिदृश्यते ।
स्पन्दशक्तिश्च वातेषु जडशक्तिस्तथोपले ॥ ७ ॥
cicchaktirbrahmaṇo rāma śarīreṣvabhidṛśyate ,
spandaśaktiśca vāteṣu jaḍaśaktistathopale 7
7. citśaktiḥ brahmaṇaḥ rāma śarīreṣu abhidṛśyate
spandaśaktiḥ ca vāteṣu jaḍaśaktiḥ tathā upale
7. rāma,
brahmaṇaḥ citśaktiḥ śarīreṣu abhidṛśyate.
ca spandaśaktiḥ vāteṣu,
tathā jaḍaśaktiḥ upale (abhidṛśyate).
7. O Rama, the power of consciousness (citśakti) of (brahman) is observed in bodies. And the power of vibration (spandaśakti) is seen in the winds, and similarly, the power of inertia (jaḍaśakti) in stone.
द्रवशक्तिस्तथाम्भःसु तेजःशक्तिस्तथाऽनले ।
शून्यशक्तिस्तथाकाशे भावशक्तिर्भवस्थितौ ॥ ८ ॥
dravaśaktistathāmbhaḥsu tejaḥśaktistathā'nale ,
śūnyaśaktistathākāśe bhāvaśaktirbhavasthitau 8
8. dravaśaktiḥ tathā ambhaḥsu tejaḥśaktiḥ tathā anale
śūnyaśaktiḥ tathā ākāśe bhāvaśaktiḥ bhavasthitau
8. tathā dravaśaktiḥ ambhaḥsu,
tathā tejaḥśaktiḥ anale.
tathā śūnyaśaktiḥ ākāśe,
(tathā) bhāvaśaktiḥ bhavasthitau (abhidṛśyate).
8. Similarly, the power of fluidity (dravaśakti) is in waters, and the power of radiance (tejaśśakti) in fire. Likewise, the power of void (śūnyaśakti) is in space, and the power of existence (bhāvaśakti) in the maintenance of the world (bhavasthiti).
ब्रह्मणः सर्वशक्तिर्हि दृश्यते दशदिग्गता ।
नाशशक्तिर्विनाशेषु शोकशक्तिश्च शोकिषु ॥ ९ ॥
brahmaṇaḥ sarvaśaktirhi dṛśyate daśadiggatā ,
nāśaśaktirvināśeṣu śokaśaktiśca śokiṣu 9
9. brahmaṇaḥ sarvaśaktiḥ hi dṛśyate daśadiggatā
| nāśaśaktiḥ vināśeṣu śokaśaktiḥ ca śokiṣu ||
9. brahmaṇaḥ sarvaśaktiḥ hi daśadiggatā dṛśyate
vināśeṣu nāśaśaktiḥ ca śokiṣu śokaśaktiḥ
9. Indeed, the all-encompassing power (śakti) of Brahman (brahman) is seen pervading the ten directions. The power of destruction (śakti) manifests in acts of annihilation, and the power of sorrow (śakti) in those who are sorrowful.
आनन्दशक्तिर्मुदिते वीर्यशक्तिस्तथा भटे ।
सर्गेषु सर्गशक्तिश्च कल्पान्ते सर्वशक्तिता ॥ १० ॥
ānandaśaktirmudite vīryaśaktistathā bhaṭe ,
sargeṣu sargaśaktiśca kalpānte sarvaśaktitā 10
10. ānandaśaktiḥ mudite vīryaśaktiḥ tathā bhaṭe |
sargeṣu sargaśaktiḥ ca kalpānte sarvaśaktitā ||
10. mudite ānandaśaktiḥ tathā bhaṭe vīryaśaktiḥ
sargeṣu sargaśaktiḥ ca kalpānte sarvaśaktitā
10. The power of bliss (śakti) is present in joy, and similarly, the power of valor (śakti) manifests in a warrior. The power of creation (śakti) is seen in acts of creation, and at the end of a cosmic age (kalpa), all-powerfulness (śakti) prevails.
फलपुष्पलतापत्रशाखाविटपमूलवान् ।
वृक्षबीजे यथा वृक्षस्तथेदं ब्रह्मणि स्थितम् ॥ ११ ॥
phalapuṣpalatāpatraśākhāviṭapamūlavān ,
vṛkṣabīje yathā vṛkṣastathedaṃ brahmaṇi sthitam 11
11. phalapuṣpalatāpatraśākhāviṭapamūlavān | vṛkṣabīje
yathā vṛkṣaḥ tathā idam brahmaṇi sthitam ||
11. yathā phalapuṣpalatāpatraśākhāviṭapamūlavān vṛkṣaḥ vṛkṣabīje,
tathā idam brahmaṇi sthitam
11. Just as a tree, possessing fruits, flowers, creepers, leaves, branches, twigs, and roots, exists within its seed, so similarly is this (entire creation) situated in Brahman (brahman).
प्रतिभासवशादेव मध्यस्थं चित्तजाड्ययोः ।
जीवेतराभिधं चित्तमन्तर्ब्रह्मणि दृश्यते ॥ १२ ॥
pratibhāsavaśādeva madhyasthaṃ cittajāḍyayoḥ ,
jīvetarābhidhaṃ cittamantarbrahmaṇi dṛśyate 12
12. pratibhāsavaśāt eva madhyastham cittajāḍyayoḥ |
jīvetarābhidham cittam antaḥ brahmaṇi dṛśyate ||
12. pratibhāsavaśāt eva cittajāḍyayoḥ madhyastham
jīvetarābhidham cittam antaḥ brahmaṇi dṛśyate
12. Solely by the power of manifestation, the mind (citta) - which is called 'other than the individual soul (jīva)' and is intermediate between conscious activity and inertia - is perceived within Brahman (brahman).
नानातरुलतागुल्मजालपल्लवशालयः ।
निर्विकल्पकचिन्मात्रं नानाऽनिर्ज्ञातकल्पना ॥ १३ ॥
nānātarulatāgulmajālapallavaśālayaḥ ,
nirvikalpakacinmātraṃ nānā'nirjñātakalpanā 13
13. nānātarulatāgulmajālapallavaśālayaḥ
nirvikalpakacinmātram nānā anirjñātakalpanā
13. nānātarulatāgulmajālapallavaśālayaḥ
nirvikalpakacinmātram nānā anirjñātakalpanā
13. Various trees, vines, bushes, networks of fresh leaves, and groves - all are merely pure consciousness (cinmātram), free from distinctions (nirvikalpaka), and diverse, unknown mental constructs.
ब्रह्मैवेदमहंतत्त्वं जगत्पश्याद्य राघव ।
स आत्मा सर्वगो नाम नित्योदितमहावपुः ॥ १४ ॥
brahmaivedamahaṃtattvaṃ jagatpaśyādya rāghava ,
sa ātmā sarvago nāma nityoditamahāvapuḥ 14
14. brahma eva idam aham tattvam jagat paśya adya
rāghava saḥ ātmā sarvagaḥ nāma nityoditamahāvapuḥ
14. rāghava adya paśya idam aham tattvam jagat ca brahma
eva saḥ sarvagaḥ nāma nityoditamahāvapuḥ ātmā
14. O Raghava, see today that this 'I'-principle (ahaṃ tattva) and the world (jagat) are indeed Brahman (brahman). That very self (ātman) is known as all-pervading (sarvaga) and possesses an eternally manifest, great form.
यन्मनाड्मननीं शक्तिं धत्ते तन्मन उच्यते ।
पिच्छभ्रान्तिर्यथा व्योम्नि पयस्यावर्तधीर्यथा ॥ १५ ॥
yanmanāḍmananīṃ śaktiṃ dhatte tanmana ucyate ,
picchabhrāntiryathā vyomni payasyāvartadhīryathā 15
15. yat manāṭ mananīm śaktim dhatte tat manaḥ ucyate
piccha bhrāntiḥ yathā vyomni payasi āvarta dhīḥ yathā
15. yat manāṭ mananīm śaktim dhatte tat manaḥ ucyate
yathā vyomni piccha bhrāntiḥ yathā payasi āvarta dhīḥ
15. That by which the faculty of cogitation (mananī śakti) is sustained, that is called the mind (manas). (It is) like the illusion of feathers in the sky, or the perception of a whirlpool in water.
प्रतिभासकलामात्रं मनो जीवस्तथात्मनि ।
यदेतन्मनसो रूपमुदितं मननात्मकम् ॥ १६ ॥
pratibhāsakalāmātraṃ mano jīvastathātmani ,
yadetanmanaso rūpamuditaṃ mananātmakam 16
16. pratibhāsakalāmātram manaḥ jīvaḥ tathā ātmani
yat etat manasaḥ rūpam uditam mananātmakam
16. manaḥ jīvaḥ tathā ātmani pratibhāsakalāmātram
yat etat manasaḥ mananātmakam rūpam uditam
16. The mind (manas) and the individual soul (jīva) are merely an aspect of appearance (pratibhāsa-kalāmātram) within the self (ātman). This form of the mind, which is characterized by cogitation (mananātmakam), has arisen.
ब्राह्मी शक्तिरसौ तस्माद्ब्रह्मैव तदरिंदम ।
इदं तदहमित्येव विभागः प्रतिभासजः ॥ १७ ॥
brāhmī śaktirasau tasmādbrahmaiva tadariṃdama ,
idaṃ tadahamityeva vibhāgaḥ pratibhāsajaḥ 17
17. brāhmī śaktiḥ asau tasmāt brahma eva tat arimdam
idam tat aham iti eva vibhāgaḥ pratibhāsajaḥ
17. arimdam tasmāt asau brāhmī śaktiḥ tat brahma eva.
idam tat aham iti eva vibhāgaḥ pratibhāsajaḥ.
17. O destroyer of enemies (arimdam), that power (śakti) is therefore Brahman itself. The distinction of 'this', 'that', and 'I' is merely born from appearance (pratibhāsa).
मनसो ब्रह्मणोऽन्यच्च मोहे परमकारणम् ।
यद्यच्चैतन्मनस्येव किंचित्सदसदात्मकम् ॥ १८ ॥
manaso brahmaṇo'nyacca mohe paramakāraṇam ,
yadyaccaitanmanasyeva kiṃcitsadasadātmakam 18
18. manasaḥ brahmaṇaḥ anyat ca mohe paramakāraṇam
yat yat ca etat manasi eva kiṃcit sadasadātmakam
18. mohe paramakāraṇam manasaḥ brahmaṇaḥ anyat ca.
yat yat ca etat kiṃcit sadasadātmakam manasi eva.
18. The ultimate cause of delusion (moha) is something distinct from both the mind (manas) and Brahman. Whatever exists, whether of the nature of existent or non-existent, is only within the mind (manas).
व्याशब्दितं सर्वशक्तेस्तां शक्तिं ब्रह्मतां विदुः ।
मनः सत्तात्मकं नाम यथैतन्मनसि स्थितम् ॥ १९ ॥
vyāśabditaṃ sarvaśaktestāṃ śaktiṃ brahmatāṃ viduḥ ,
manaḥ sattātmakaṃ nāma yathaitanmanasi sthitam 19
19. vyāśabditam sarvaśakteḥ tām śaktim brahmatām viduḥ
manaḥ sattātmakam nāma yathā etat manasi sthitam
19. viduḥ sarvaśakteḥ vyāśabditam tām śaktim brahmatām.
manaḥ sattātmakam nāma yathā etat manasi sthitam.
19. They know that power (śakti), designated as the all-power (sarvaśakti), to be the very state of Brahman (brahmatā). The mind (manas), which is inherently of the nature of existence, is truly (nāma) like this (all that is perceived), residing within itself.
यथर्तोः शक्तयस्तद्वज्जीवेहा ब्रह्मणि स्थिताः ।
व्याप्तसर्वर्तुकुसुमा क्ष्मादेशविधिभेदतः ॥ २० ॥
yathartoḥ śaktayastadvajjīvehā brahmaṇi sthitāḥ ,
vyāptasarvartukusumā kṣmādeśavidhibhedataḥ 20
20. yathā ṛtoḥ śaktayaḥ tadvat jīve ihāḥ brahmaṇi
sthitāḥ vyāptasarvartukusumā kṣmādeśavidhibhedataḥ
20. yathā ṛtoḥ śaktayaḥ,
tadvat jīve ihāḥ brahmaṇi sthitāḥ.
vyāptasarvartukusumā kṣmādeśavidhibhedataḥ.
20. Just as the powers (śakti) of a season [manifest diverse effects], so too are the vital functions (īhā) of the individual soul (jīva) situated within Brahman. This is like the earth (kṣmā), which, though pervaded by flowers of all seasons, manifests them according to variations in region (deśa) and specific natural laws (vidhi).
यथा दधाति पुष्पाणि तथा चित्तानि लोककृत् ।
क्वचित्क्वचित्कदाचिद्धि तस्मादायान्ति शक्तयः ॥ २१ ॥
yathā dadhāti puṣpāṇi tathā cittāni lokakṛt ,
kvacitkvacitkadāciddhi tasmādāyānti śaktayaḥ 21
21. yathā dadhāti puṣpāṇi tathā cittāni lokakṛt
kvacit kvacit kadācit hi tasmāt āyānti śaktayaḥ
21. lokakṛt yathā puṣpāṇi dadhāti,
tathā cittāni (dadhāti).
hi,
tasmāt kvacit kvacit kadācit śaktayaḥ āyānti.
21. Just as the creator of the world brings forth flowers, so too does he bring forth minds. Indeed, from that very source, various powers (śakti) occasionally manifest themselves here and there.
देशकालादिवैचित्र्यात्क्ष्मातलादिव शालयः ।
न जातं प्रतिभासेन तेनैवान्येन पश्यति ॥ २२ ॥
deśakālādivaicitryātkṣmātalādiva śālayaḥ ,
na jātaṃ pratibhāsena tenaivānyena paśyati 22
22. deśakālādivaicitryāt kṣmātalāt iva śālayaḥ na
jātam pratibhāsena tena eva anyena paśyati
22. deśakālādivaicitryāt kṣmātalāt iva śālayaḥ (jāyante); (tadvat) pratibhāsena na jātam (tat vastu) tena eva anyena paśyati.
22. Just as rice plants (śālayaḥ) emerge from the surface of the earth due to the diversity of place and time, etc., so too, what is not born merely by appearance (pratibhāsa) is perceived through something else, through a distinct underlying reality.
प्रतियोगिव्यवच्छेदसंख्यारूपादयश्च ये ।
मनःशब्दैः प्रकल्प्यन्ते ब्रह्मजान्ब्रह्म विद्धि तान् ॥ २३ ॥
pratiyogivyavacchedasaṃkhyārūpādayaśca ye ,
manaḥśabdaiḥ prakalpyante brahmajānbrahma viddhi tān 23
23. pratiyogivyavaccheda saṃkhyārūpādayaḥ ca ye
manaḥśabdaiḥ prakalpyante brahmajān brahma viddhi tān
23. ye ca pratiyogivyavaccheda saṃkhyārūpādayaḥ manaḥśabdaiḥ prakalpyante,
tān brahmajān brahma viddhi.
23. And those concepts like the exclusion of counter-correlates, numbers, forms, and so on, which are conceived by the terms of the mind (manas), know them to be born of Brahman and to be Brahman itself.
यथा यथास्य मनसः प्रतिभासः प्रवर्तते ।
तथा तथैव भवति दृष्टान्तोऽत्र किलैन्दवाः ॥ २४ ॥
yathā yathāsya manasaḥ pratibhāsaḥ pravartate ,
tathā tathaiva bhavati dṛṣṭānto'tra kilaindavāḥ 24
24. yathā yathā asya manasaḥ pratibhāsaḥ pravartate
tathā tathā eva bhavati dṛṣṭāntaḥ atra kila aindavāḥ
24. yathā yathā asya manasaḥ pratibhāsaḥ pravartate,
tathā tathā eva bhavati.
atra aindavāḥ kila dṛṣṭāntaḥ.
24. In whatever way the appearance (pratibhāsa) of this mind (manas) manifests, so indeed does it become. For instance, the example here is that of lunar illusions (aindavāḥ), which appear as multiple moons.
स्वयमक्षुब्धविमले यथा स्पन्दो महाम्भसि ।
संसारकारणं जीवस्तथायं परमात्मनि ॥ २५ ॥
svayamakṣubdhavimale yathā spando mahāmbhasi ,
saṃsārakāraṇaṃ jīvastathāyaṃ paramātmani 25
25. svayam akṣubdhavimale yathā spandaḥ mahā ambhasi
tathā ayam saṃsārakāraṇam jīvaḥ parama ātmani
25. yathā svayam akṣubdhavimale mahā ambhasi spandaḥ
tathā ayam jīvaḥ parama ātmani saṃsārakāraṇam
25. Just as a pulsation or movement (spanda) arises within great, inherently undisturbed and pure water, so too this individual soul (jīva) is the cause of transmigration (saṃsāra) within the supreme Self (ātman).
ज्ञस्य सर्वं चितं राम ब्रह्मैवावर्तते सदा ।
कल्लोलोर्मितरङ्गौघैरब्धेर्जलमिवात्मनि ॥ २६ ॥
jñasya sarvaṃ citaṃ rāma brahmaivāvartate sadā ,
kallolormitaraṅgaughairabdherjalamivātmani 26
26. jñasya sarvam citam rāma brahma eva āvartate sadā
kallola-ūrmi-taraṅga-oghaiḥ abdheḥ jalam iva ātmani
26. rāma jñasya sarvam citam brahma eva sadā āvartate
kallola-ūrmi-taraṅga-oghaiḥ abdheḥ jalam iva ātmani
26. O Rama, for the enlightened one (jña), all that is perceived as consciousness (cit) is always Brahman manifesting, just as the water of the ocean (abdhi) itself appears as surging waves and ripples.
द्वितीया नास्ति सत्तैका नामरूपक्रियात्मिका ।
परे नानातरङ्गेऽब्धौ कल्पनेव जलेतरा ॥ २७ ॥
dvitīyā nāsti sattaikā nāmarūpakriyātmikā ,
pare nānātaraṅge'bdhau kalpaneva jaletarā 27
27. dvitīyā na asti sattā ekā nāmarūpakriyātmikā
pare nānātaraṅge abdau kalpanā iva jala-itarā
27. dvitīyā na asti ekā sattā nāmarūpakriyātmikā
pare abdau nānātaraṅge kalpanā jala-itarā iva
27. No second reality exists; there is only one existence (sattā), which manifests as names, forms, and actions. It is like an imaginary concept (kalpanā) distinct from the water itself, even as it appears within the supreme ocean (abdhi) as diverse waves.
जायते नश्यति तथा यदिदं याति तिष्ठति ।
तदिदं ब्रह्मणि ब्रह्म ब्रह्मणा च विवर्तते ॥ २८ ॥
jāyate naśyati tathā yadidaṃ yāti tiṣṭhati ,
tadidaṃ brahmaṇi brahma brahmaṇā ca vivartate 28
28. jāyate naśyati tathā yat idam yāti tiṣṭhati
tat idam brahmaṇi brahma brahmaṇā ca vivartate
28. yat idam jāyate naśyati tathā yāti tiṣṭhati
tat idam brahmaṇi brahma brahmaṇā ca vivartate
28. Whatever is born, perishes, moves, and remains static – all of this (idam) is Brahman within Brahman, and it is through Brahman that it appears to undergo transformation.
स्वात्मन्येवातपस्तीव्रो मृगतृष्णिकया यथा ।
विचित्रेण विचित्रोऽपि प्रस्फुरत्यात्मना तथा ॥ २९ ॥
svātmanyevātapastīvro mṛgatṛṣṇikayā yathā ,
vicitreṇa vicitro'pi prasphuratyātmanā tathā 29
29. svātmani eva ātapaḥ tīvraḥ mṛgatṛṣṇikayā yathā
vicitreṇa vicitraḥ api prasphurati ātmanā tathā
29. yathā mṛgatṛṣṇikayā svātmani eva tīvraḥ ātapaḥ (bhāti)
tathā ātman vicitraḥ api vicitreṇa ātmanā prasphurati
29. Just as an intense illusion (ātapaḥ tīvraḥ) appears within one's own self (ātman) through a mirage (mṛgatṛṣṇikayā), so too, the self (ātman), though itself wonderful (vicitraḥ api), manifests in diverse ways (vicitreṇa) through its own nature (ātmanā).
करणं कर्म कर्ता च जननं मरणं स्थितिः ।
सर्वं ब्रह्मैव नह्यस्ति तद्विना कल्पनेतरा ॥ ३० ॥
karaṇaṃ karma kartā ca jananaṃ maraṇaṃ sthitiḥ ,
sarvaṃ brahmaiva nahyasti tadvinā kalpanetarā 30
30. karaṇam karma kartā ca jananam maraṇam sthitiḥ
sarvam brahma eva na hi asti tat vinā kalpanā itarā
30. karaṇam karma kartā ca jananam maraṇam sthitiḥ
sarvam brahma eva tat vinā itarā kalpanā na hi asti
30. The instrument (karaṇa), the action (karma), the agent (kartā), birth (janana), death (maraṇa), and existence (sthiti) – all are indeed Brahman (brahman) alone. There is no other conception apart from that.
न लोभोऽस्ति न मोहोऽस्ति न तृष्णास्ति न रञ्जना ।
क आत्मन्यात्मनोलोभस्तृष्णामोहोऽथवाकुतः ॥ ३१ ॥
na lobho'sti na moho'sti na tṛṣṇāsti na rañjanā ,
ka ātmanyātmanolobhastṛṣṇāmoho'thavākutaḥ 31
31. na lobhaḥ asti na mohaḥ asti na tṛṣṇā asti na rañjanā
kaḥ ātmani ātmanaḥ lobhaḥ tṛṣṇā mohaḥ athavā kutaḥ
31. lobhaḥ na asti mohaḥ na asti tṛṣṇā na asti rañjanā na
asti ātmani ātmanaḥ lobhaḥ tṛṣṇā athavā mohaḥ kaḥ kutaḥ
31. There is no greed (lobha), no delusion (moha), no craving (tṛṣṇā), and no attachment (rañjanā). How can there be greed (lobha), craving (tṛṣṇā), or delusion (moha) in the self (ātman) for itself (ātman)?
आत्मैवेदं जगत्सर्वमात्मैव कलनाक्रमः ।
हेमाङ्गदतयेवायमात्मोदेति मनस्तया ॥ ३२ ॥
ātmaivedaṃ jagatsarvamātmaiva kalanākramaḥ ,
hemāṅgadatayevāyamātmodeti manastayā 32
32. ātma eva idam jagat sarvam ātma eva kalanākramaḥ
hema aṅgadatayā eva ayam ātma udeti manastayā
32. idam sarvam jagat ātma eva ātma eva kalanākramaḥ yathā
ayam ātma hema aṅgadatayā eva udeti tathā manastayā udeti
32. This entire universe (jagat) is indeed the self (ātman), and the self (ātman) alone is the process of imagination (kalanākrama). Just as this self (ātman) appears as a golden bracelet (hemāṅgadatā), so too it appears as mind (manastayā).
अबुद्धं यत्परं धाम तच्चित्तं जीव उच्यते ।
अपरिज्ञात एवाशु बन्धुरायात्यबन्धुताम् ॥ ३३ ॥
abuddhaṃ yatparaṃ dhāma taccittaṃ jīva ucyate ,
aparijñāta evāśu bandhurāyātyabandhutām 33
33. abuddham yat param dhāma tat cittam jīvaḥ ucyate
aparijñātaḥ eva āśu bandhuḥ āyāti abandhutām
33. yat abuddham param dhāma tat cittam jīvaḥ ucyate.
aparijñātaḥ eva āśu bandhuḥ abandhutām āyāti.
33. That supreme reality (dhāma), when not comprehended, is identified with consciousness (citta) and is called the individual soul (jīva). When this truth remains unrecognized, the very bond (bandhu) quickly transforms into freedom from bondage (abandhutām).
चिन्मयेनात्मनाऽज्ञेन स्वसंकल्पनया स्वयम् ।
शून्यता गगनेनेव जीवता प्रकटीकृता ॥ ३४ ॥
cinmayenātmanā'jñena svasaṃkalpanayā svayam ,
śūnyatā gaganeneva jīvatā prakaṭīkṛtā 34
34. cinmayena ātmanā ajñena svasaṃkalpanayā svayam
śūnyatā gaganena iva jīvatā prakaṭīkṛtā
34. cinmayena ajñena ātmanā svasaṃkalpanayā svayam jīvatā gaganena iva śūnyatā prakaṭīkṛtā.
34. Emptiness (śūnyatā) is manifested by the Self (ātman), which is pure consciousness (cinmaya) yet ignorant, through its own imagination (saṃkalpana) and by the individual soul (jīva) itself, just as [emptiness is manifested] by space (gagane).
आत्मैवानात्मवदिह जीवो जगति राजते ।
द्वीन्दुत्वमिव दुर्दृष्टेः सच्चासच्च समुत्थितम् ॥ ३५ ॥
ātmaivānātmavadiha jīvo jagati rājate ,
dvīndutvamiva durdṛṣṭeḥ saccāsacca samutthitam 35
35. ātmā eva anātmavat iha jīvaḥ jagati rājate
dvīndutvam iva durdṛṣṭeḥ sat ca asat ca samutthitam
35. iha jagati ātmā eva anātmavat jīvaḥ rājate.
durdṛṣṭeḥ dvīndutvam iva sat ca asat ca samutthitam.
35. Here in the world, the Self (ātman) itself, appearing as if a non-self, exists as the individual soul (jīva). Just as for one with defective vision, the phenomenon of two moons (dvīndutva) arises, so too have both the real (sat) and the unreal (asat) emerged [from this illusory perception].
मोहार्थशब्दार्थदृशोरेतयोरत्यसंभवात् ।
सत्यत्वादात्मनश्चैव क्वात्मा बद्धः क्व मुच्यते ॥ ३६ ॥
mohārthaśabdārthadṛśoretayoratyasaṃbhavāt ,
satyatvādātmanaścaiva kvātmā baddhaḥ kva mucyate 36
36. mohārthaśabdārthadṛśoḥ etayoḥ atyasaṃbhavāt
satyatvāt ātmanaḥ ca eva kva ātmā baddhaḥ kva mucyate
36. etayoḥ mohārthaśabdārthadṛśoḥ atyasaṃbhavāt ca ātmanaḥ satyatvāt eva,
kva ātmā baddhaḥ kva mucyate?
36. Given the utter unreality (atyasaṃbhava) of these two perceptions - the perception of the meaning of delusion (moha) and the perception of the meaning of words - and due to the inherent reality (satyatva) of the Self (ātman) itself, where indeed can the Self (ātman) be said to be bound? And where can it be liberated (mokṣa)?
नित्यासंभवबन्धस्य बद्धोऽस्मीति कुकल्पना ।
यस्य काल्पनिकस्तस्य मोक्षो मिथ्या न तत्त्वतः ॥ ३७ ॥
nityāsaṃbhavabandhasya baddho'smīti kukalpanā ,
yasya kālpanikastasya mokṣo mithyā na tattvataḥ 37
37. nityāsaṃbhavabandhasya baddhaḥ asmi iti kukalpanā
yasya kālpanikaḥ tasya mokṣaḥ mithyā na tattvataḥ
37. nityāsaṃbhavabandhasya baddhaḥ asmi iti kukalpanā
yasya kālpanikaḥ tasya mokṣaḥ mithyā na tattvataḥ
37. The idea "I am bound" is a false imagination (kukalpanā), as bondage is inherently impossible. For one who perceives this bondage as imaginary (kālpanika), liberation (mokṣa) is likewise an illusion, not a reality in truth.
श्रीराम उवाच ।
मनो यं निश्चयं याति तत्तद्भवति नान्यथा ।
तेन काल्पनिको नास्ति बन्धः कथमिह प्रभो ॥ ३८ ॥
śrīrāma uvāca ,
mano yaṃ niścayaṃ yāti tattadbhavati nānyathā ,
tena kālpaniko nāsti bandhaḥ kathamiha prabho 38
38. śrīrāma uvāca manaḥ yam niścayam yāti tat tat bhavati na
anyathā tena kālpanikaḥ na asti bandhaḥ katham iha prabho
38. śrīrāma uvāca manaḥ yam niścayam yāti tat tat bhavati na
anyathā tena bandhaḥ kālpanikaḥ na asti iha katham prabho
38. Śrī Rāma said: "Whatever conviction the mind reaches, that very thing manifests, never otherwise. If bondage (bandha) is merely imaginary (kālpanika), how then can it truly exist here, O Lord?"
श्रीवसिष्ठ उवाच ।
मिथ्या काल्पनिकीवेयं मूर्खाणां बन्धकल्पना ।
मिथ्यैवाभ्युदिता तेषामितरा मोक्षकल्पना ॥ ३९ ॥
śrīvasiṣṭha uvāca ,
mithyā kālpanikīveyaṃ mūrkhāṇāṃ bandhakalpanā ,
mithyaivābhyuditā teṣāmitarā mokṣakalpanā 39
39. śrīvasiṣṭha uvāca mithyā kālpanikī iva iyam mūrkāṇām
bandhakalpanā mithyā eva abhyuditā teṣām itarā mokṣakalpanā
39. śrīvasiṣṭha uvāca mūrkāṇām bandhakalpanā iyam mithyā
kālpanikī iva teṣām itarā mokṣakalpanā mithyā eva abhyuditā
39. Śrī Vasiṣṭha said: "This imagination of bondage (bandha) by the foolish is utterly false, just like an illusion. Likewise, for them, the other imagination, that of liberation (mokṣa), has also arisen as false."
एवमज्ञानकादेव बन्धमोक्षदृशोऽस्मृतेः ।
वस्तुतस्तु न बन्धोऽस्ति न मोक्षोऽस्तिमहामते ॥ ४० ॥
evamajñānakādeva bandhamokṣadṛśo'smṛteḥ ,
vastutastu na bandho'sti na mokṣo'stimahāmate 40
40. evam ajñānakāt eva bandhamokṣadṛśaḥ asmṛteḥ
vastutaḥ tu na bandhaḥ asti na mokṣaḥ asti mahāmate
40. mahāmate evam ajñānakāt eva asmṛteḥ bandhamokṣadṛśaḥ
vastutaḥ tu bandhaḥ na asti na mokṣaḥ asti
40. Thus, the perception of bondage (bandha) and liberation (mokṣa) arises simply from the state of ignorance and forgetfulness. But in reality, O great-minded one, there is neither bondage (bandha) nor liberation (mokṣa).
कल्पनाया अवस्तुत्वं संप्रबुद्धमतिं प्रति ।
रज्ज्वहेरिव हे प्राज्ञ तत्त्वबुद्धमतिं प्रति ॥ ४१ ॥
kalpanāyā avastutvaṃ saṃprabuddhamatiṃ prati ,
rajjvaheriva he prājña tattvabuddhamatiṃ prati 41
41. kalpanāyāḥ avastutvam samprabuddhamatim prati
rajjau aheḥ iva he prājña tattvabuddhamatim prati
41. he prājña samprabuddhamatim prati kalpanāyāḥ
avastutvam tattvabuddhamatim prati rajjau aheḥ iva
41. O wise one, for a mind that is fully awakened, the unreality of imagination (kalpanā) becomes apparent, just as the unreality of a snake superimposed on a rope is clear to a mind that has comprehended the truth (tattva).
बन्धमोक्षादिसंमोहो न प्राज्ञस्यास्ति कश्चन ।
संमोहबन्धमोक्षादि ह्यज्ञस्यैवास्ति राघव ॥ ४२ ॥
bandhamokṣādisaṃmoho na prājñasyāsti kaścana ,
saṃmohabandhamokṣādi hyajñasyaivāsti rāghava 42
42. bandhamokṣādisammohaḥ na prājñasya asti kaścana
sammohabandhamokṣādi hi ajñasya eva asti rāghava
42. rāghava prājñasya bandhamokṣādisammohaḥ kaścana
na asti hi sammohabandhamokṣādi ajñasya eva asti
42. O Rāghava, for the wise one (prājña), there is no delusion (sammoha) whatsoever regarding bondage, liberation, and such concepts. Indeed, this delusion of bondage, liberation, and so forth exists only for the ignorant person.
आदौ मनस्तदनु बन्धविमोक्षदृष्टी पश्चात्प्रपञ्चरचना भुवनाभिधाना ।
इत्यादिका स्थितिरियं हि गता प्रतिष्ठामाख्यायिका सुभग बालजनोदितेव ॥ ४३ ॥
ādau manastadanu bandhavimokṣadṛṣṭī paścātprapañcaracanā bhuvanābhidhānā ,
ityādikā sthitiriyaṃ hi gatā pratiṣṭhāmākhyāyikā subhaga bālajanoditeva 43
43. ādau manaḥ tadanu bandhavimokṣadṛṣṭī
paścāt prapañcaracanā bhuvanābhidhānā
iti ādikā sthitiḥ iyam hi gatā pratiṣṭhām
ākhyāyikā subhaga bālajanoditā iva
43. ādau manaḥ tadanu bandhavimokṣadṛṣṭī
paścāt bhuvanābhidhānā prapañcaracanā
iti ādikā iyam sthitiḥ hi subhaga
bālajanoditā ākhyāyikā iva pratiṣṭhām gatā
43. First, the mind (manas) arises, then the perceptions of bondage and liberation, and subsequently the creation of the world (prapañca), referred to as the universe. This sequence, and such states, have indeed gained a firm footing, like a charming story recounted by children.

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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)

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 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