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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-11

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श्रीराम उवाच ।
इदं रूपमिदं दृश्यं जगन्नास्तीति भासुरम् ।
महाप्रलयसंप्राप्तौ भो ब्रह्मन्क्वेव तिष्ठति ॥ १ ॥
śrīrāma uvāca ,
idaṃ rūpamidaṃ dṛśyaṃ jagannāstīti bhāsuram ,
mahāpralayasaṃprāptau bho brahmankveva tiṣṭhati 1
1. śrīrāma uvāca idam rūpam idam dṛśyam jagat na asti iti
bhāsuram mahāpralaya-samprāptau bho brahman kva iva tiṣṭhati
1. śrīrāma uvāca.
idam rūpam,
idam dṛśyam jagat na asti iti bhāsuram.
bho brahman,
mahāpralaya-samprāptau kva iva tiṣṭhati?
1. Śrī Rāma asked: "This form, this visible world, appears as if it does not exist. O venerable (brahman), when the great cosmic dissolution (mahāpralaya) arrives, where exactly does it then reside?"
श्रीवसिष्ठ उवाच ।
कुत आयाति कीदृग्वा वन्ध्यापुत्रः क्व गच्छति ।
क्व याति कुत आयाति वद वा व्योमकाननम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
kuta āyāti kīdṛgvā vandhyāputraḥ kva gacchati ,
kva yāti kuta āyāti vada vā vyomakānanam 2
2. śrīvasiṣṭha uvāca kutaḥ āyāti kīdṛk vā vandhyā-putraḥ
kva gacchati kva yāti kutaḥ āyāti vada vā vyoma-kānanam
2. śrīvasiṣṭha uvāca.
vandhyā-putraḥ kutaḥ āyāti,
vā kīdṛk (asti)? kva gacchati? vyoma-kānanam kva yāti,
vā kutaḥ āyāti? (tat) vada.
2. Śrī Vasiṣṭha replied: "From where does a barren woman's son come, or of what kind is he? Where does he go? Where does a sky-forest (vyomakānana) go, or from where does it come? Please tell me."
श्रीराम उवाच ।
वन्ध्यापुत्रो व्योमवनं नैवास्ति न भविष्यति ।
कीदृशी दृश्यता तस्य कीदृशी तस्य नास्तिता ॥ ३ ॥
śrīrāma uvāca ,
vandhyāputro vyomavanaṃ naivāsti na bhaviṣyati ,
kīdṛśī dṛśyatā tasya kīdṛśī tasya nāstitā 3
3. śrīrāma uvāca | vandhyāputraḥ vyomavanam na eva asti na
bhaviṣyati | kīdṛśī dṛśyatā tasya kīdṛśī tasya nāstitā || 3 ||
3. vandhyāputraḥ vyomavanam na eva asti na bhaviṣyati.
tasya kīdṛśī dṛśyatā? tasya kīdṛśī nāstitā?
3. Śrī Rāma said: A barren woman's son and a sky-forest neither exist now nor will they ever exist. What kind of perceptibility can be attributed to such a thing? And what kind of non-existence can be attributed to it?
श्रीवसिष्ठ उवाच ।
वन्ध्यापुत्रव्योमवने यथा न स्तः कदाचन ।
जगदाद्यखिलं दृश्यं तथा नास्ति कदाचन ॥ ४ ॥
śrīvasiṣṭha uvāca ,
vandhyāputravyomavane yathā na staḥ kadācana ,
jagadādyakhilaṃ dṛśyaṃ tathā nāsti kadācana 4
4. śrīvasiṣṭha uvāca |
vandhyāputravyomavane yathā na staḥ kadācana
| jagat ādi akhilam dṛśyam
tathā na asti kadācana || 4 ||
4. yathā vandhyāputravyomavane na staḥ kadācana,
tathā jagat-ādi akhilam dṛśyam na asti kadācana.
4. Śrī Vasiṣṭha said: Just as a barren woman's son and a sky-forest never exist, so too this entire perceived world, beginning with the universe, never exists.
न चोत्पन्ने न च ध्वंसि यत्किलादौ न विद्यते ।
उत्पत्तिः कीदृशी तस्य नाशशब्दस्य का कथा ॥ ५ ॥
na cotpanne na ca dhvaṃsi yatkilādau na vidyate ,
utpattiḥ kīdṛśī tasya nāśaśabdasya kā kathā 5
5. na ca utpanne na ca dhvaṃsi yat kila ādau na vidyate
| utpattiḥ kīdṛśī tasya nāśaśabdasya kā kathā || 5 ||
5. yat kila ādau na vidyate,
tat na ca utpanne na ca dhvaṃsi.
tasya kīdṛśī utpattiḥ? tasya nāśaśabdasya kā kathā?
5. That which truly does not exist in the beginning is neither born nor destroyed. What kind of origin could such a thing have? And what relevance does the word "destruction" have for it?
श्रीराम उवाच ।
वन्ध्यापुत्रनभोवृक्षकल्पना तावदस्ति हि ।
सा यथा नाशजन्माढ्या तथैवेदं न किं भवेत् ॥ ६ ॥
śrīrāma uvāca ,
vandhyāputranabhovṛkṣakalpanā tāvadasti hi ,
sā yathā nāśajanmāḍhyā tathaivedaṃ na kiṃ bhavet 6
6. śrīrāma uvāca |
vandhyāputranabhovṛkṣakalpanā tāvat asti hi
| sā yathā nāśajanmāḍhyā tathā
eva idam na kim bhavet || 6 ||
6. vandhyāputranabhovṛkṣakalpanā tāvat hi asti.
sā yathā nāśajanmāḍhyā,
tathā eva idam kim na bhavet?
6. Śrī Rāma said: The mental conception of a barren woman's son or a sky-tree certainly exists. If that (conception) is characterized by origination and destruction, then why should this (world) not be similar?
श्रीवसिष्ठ उवाच ।
तुल्यस्यातुलदुःस्थस्य भावकैः किल तोलनम् ।
निरन्वया यथैवोक्तिर्जगत्सत्ता तथैव हि ॥ ७ ॥
śrīvasiṣṭha uvāca ,
tulyasyātuladuḥsthasya bhāvakaiḥ kila tolanam ,
niranvayā yathaivoktirjagatsattā tathaiva hi 7
7. Vasishtha replied:—It is hard to have a comparison of the compared object, agreeing in all respects with what it is compared. The comparison of the world, is as a simile of those objects, which admit of no comparison.
यथा सौवर्णकटके दृश्यमानमिदं स्फुटम् ।
कटकत्वं तु नैवास्ति जगत्त्वं न तथा परे ॥ ८ ॥
yathā sauvarṇakaṭake dṛśyamānamidaṃ sphuṭam ,
kaṭakatvaṃ tu naivāsti jagattvaṃ na tathā pare 8
8. The appearance of the world, is compared with that of a bracelet, because the one is as false as the other, and neither of them is real.
आकाशे च यथा नास्तिशून्यत्वं व्यतिरेकवत् ।
जगत्त्वं ब्रह्मणि तथा नास्त्येवाप्युपलब्धिमत् ॥ ९ ॥
ākāśe ca yathā nāstiśūnyatvaṃ vyatirekavat ,
jagattvaṃ brahmaṇi tathā nāstyevāpyupalabdhimat 9
9. And as there is nothing in the sky except a negative emptiness, so the existence of the world in Brahma, is but a negative idea.
कज्जलान्न यथा कार्ष्ण्यं शैत्यं च न यथा हिमात् ।
पृथगेवं भवेद्बुद्धं जगन्नास्ति परे पदे ॥ १० ॥
kajjalānna yathā kārṣṇyaṃ śaityaṃ ca na yathā himāt ,
pṛthagevaṃ bhavedbuddhaṃ jagannāsti pare pade 10
10. As the collyrium is no other than blackness, and as there is no difference between frost and its coldness, so the world is not otherwise than the great Brahma himself.
यथा शैत्यं न शशिनो न हिमाद्व्यतिरिच्यते ।
ब्रह्मणो न तथा सर्गो विद्यते व्यतिरेकवान् ॥ ११ ॥
yathā śaityaṃ na śaśino na himādvyatiricyate ,
brahmaṇo na tathā sargo vidyate vyatirekavān 11
11. yathā śaityaṃ na śaśinaḥ na himāt vyatiricyate
brahmaṇaḥ na tathā sargaḥ vidyate vyatirekavān
11. yathā śaityaṃ śaśinaḥ na vyatiricyate himāt na
tathā brahmaṇaḥ sargaḥ vyatirekavān na vidyate
11. Just as coolness is not distinct from the moon, nor from snow, similarly, creation (sarga) is not separate from Brahman.
मरुनद्यां यथा तोयं द्वितीयेन्दौ यथेन्दुता ।
नास्त्येवेह जगन्नाम दृष्टमप्यमलात्मनि ॥ १२ ॥
marunadyāṃ yathā toyaṃ dvitīyendau yathendutā ,
nāstyeveha jagannāma dṛṣṭamapyamalātmani 12
12. marunadyām yathā toyam dvitīyendau yathā indutā na
asti eva iha jagat nāma dṛṣṭam api amala-ātmani
12. yathā marunadyām toyam yathā dvitīyendau indutā tathā
iha amala-ātmani dṛṣṭam api jagat nāma eva na asti
12. Just as there is no real water in a desert mirage (marunadī) and no true 'moon-ness' in the illusion of a double moon, similarly, this so-called world (jagat) does not truly exist here in the pure Self (ātman), even though it is perceived.
आदावेव हि यन्नास्ति कारणासंभवात्स्वयम् ।
वर्तमानेऽपि तन्नास्ति नाशः स्यात्तत्र कीदृशः ॥ १३ ॥
ādāveva hi yannāsti kāraṇāsaṃbhavātsvayam ,
vartamāne'pi tannāsti nāśaḥ syāttatra kīdṛśaḥ 13
13. ādau eva hi yat na asti kāraṇa-asaṃbhavāt svayam
vartamāne api tat na asti nāśaḥ syāt tatra kīdṛśaḥ
13. hi yat svayam kāraṇa-asaṃbhavāt ādau eva na asti
tat vartamāne api na asti tatra kīdṛśaḥ nāśaḥ syāt
13. That which truly does not exist at its very beginning due to the impossibility of its own cause (or inherent nature), also does not exist in the present. Therefore, what kind of destruction (nāśa) could there be for it?
क्वासंभवद्भूतजाड्यं पृथ्व्यादेर्जडवस्तुनः ।
कार्यकारणं भवितुं शक्तं छायायाश्चातपो यथा ॥ १४ ॥
kvāsaṃbhavadbhūtajāḍyaṃ pṛthvyāderjaḍavastunaḥ ,
kāryakāraṇaṃ bhavituṃ śaktaṃ chāyāyāścātapo yathā 14
14. kva asaṃbhavat-bhūta-jāḍyam pṛthvyādeḥ jaḍa-vastunaḥ
kārya-kāraṇam bhavitum śaktam chāyāyāḥ ca ātapaḥ yathā
14. yathā chāyāyāḥ ca ātapaḥ pṛthvyādeḥ jaḍa-vastunaḥ
asaṃbhavat-bhūta-jāḍyam kārya-kāraṇam bhavitum śaktam kva
14. How can the inherent inertness of non-existent elements like earth and other insentient objects be capable of being both cause and effect? It is as impossible as a shadow being the cause or effect of sunlight (ātapa).
कारणाभावतः कार्यं नेदं तत्किंचनोदितम् ।
यत्तत्कारणमेवास्ति तदेवेत्थमवस्थितम् ॥ १५ ॥
kāraṇābhāvataḥ kāryaṃ nedaṃ tatkiṃcanoditam ,
yattatkāraṇamevāsti tadevetthamavasthitam 15
15. But as none of these works, has come into existence without some cause, that cause whatever it is, is situated in these productions of it:
अज्ञानमेव यद्भाति संविदाभासमेव तत् ।
यज्जगद्दृश्यते स्वप्ने संवित्कचनमेव तत् ॥ १६ ॥
ajñānameva yadbhāti saṃvidābhāsameva tat ,
yajjagaddṛśyate svapne saṃvitkacanameva tat 16
16. Whatever appears as ignorance or delusion (as this world), has some appearance of intelligence or truth (of the Divinity) in it, as the delusion of the world seen in a dream, is the effect of the intellect within us.
संवित्कचनमेवान्तर्यथा स्वप्ने जगद्भ्रमः ।
सर्गादौ ब्रह्मणि तथा जगत्कचनमाततम् ॥ १७ ॥
saṃvitkacanamevāntaryathā svapne jagadbhramaḥ ,
sargādau brahmaṇi tathā jagatkacanamātatam 17
17. As the illusion of the world in a dream, is not without our inward consciousness of it, in like manner Brahma was not unconscious of the expansion of the world, at the beginning of creation.
यदिदं दृश्यते किंचित्सदैवात्मनि संस्थितम् ।
नास्तमेति न चोदेति जगत्किंचित्कदाचन ॥ १८ ॥
yadidaṃ dṛśyate kiṃcitsadaivātmani saṃsthitam ,
nāstameti na codeti jagatkiṃcitkadācana 18
18. All this that we behold about us, is situated in the divine soul, (in the same manner as the visions in our dreams, are but archetypes of our souls); there is no other world that rises and sets.
यथा द्रवत्वं सलिलं स्पन्दनं पवनो यथा ।
यथा प्रकाश आभासो ब्रह्मैव त्रिजगत्तथा ॥ १९ ॥
yathā dravatvaṃ salilaṃ spandanaṃ pavano yathā ,
yathā prakāśa ābhāso brahmaiva trijagattathā 19
19. yathā dravatvam salilam spandanam pavanaḥ yathā
yathā prakāśaḥ ābhāsaḥ brahma eva trijagat tathā
19. yathā dravatvam salilam,
yathā spandanam pavanaḥ,
yathā prakāśaḥ ābhāsaḥ,
tathā trijagat brahma eva.
19. Just as fluidity is water, and vibration is air; just as radiance is light, so too is the three worlds nothing but Brahman (brahman).
यथा पुरमिवास्तेऽन्तर्विदेव स्वप्नसंविदः ।
तथा जगदिवाभाति स्वात्मैव परमात्मनि ॥ २० ॥
yathā puramivāste'ntarvideva svapnasaṃvidaḥ ,
tathā jagadivābhāti svātmaiva paramātmani 20
20. yathā puram iva āste antaḥ vit eva svapnasaṃvidaḥ
tathā jagat iva ābhāti svātmā eva paramātmani
20. yathā svapnasaṃvidaḥ vit eva antaḥ puram iva āste,
tathā paramātmani svātmā eva jagat iva ābhāti.
20. Just as a city appears to exist internally within the consciousness (vit) of a dream (svapnasaṃvid), so too does the world appear as one's own self (svātman) within the Supreme Self (paramātman).
श्रीराम उवाच ।
एवं चेत्तत्कथं ब्रह्मन्सुघनप्रत्ययं वद ।
इदं दृश्यविषं जातमसत्स्वप्नानुभूतिवत् ॥ २१ ॥
śrīrāma uvāca ,
evaṃ cettatkathaṃ brahmansughanapratyayaṃ vada ,
idaṃ dṛśyaviṣaṃ jātamasatsvapnānubhūtivat 21
21. śrīrāmaḥ uvāca evam cet tat katham brahman sughana
pratyayam vada idam dṛśyaviṣam jātam asat svapnānubhūtivat
21. śrīrāmaḥ uvāca brahman,
evam cet,
tat katham sughana pratyayam vada? idam dṛśyaviṣam asat svapnānubhūtivat jātam.
21. Śrī Rāma said: O Brahman, if this is so, then please explain how this profoundly dense conviction concerning the visible world - this visible poison - has arisen, as if it were an experience of a non-existent dream.
सति दृश्ये किल द्रष्टा सति द्रष्टरि दृश्यता ।
एकसत्त्वे द्वयोर्बन्धो मुक्तिरेकक्षये द्वयोः ॥ २२ ॥
sati dṛśye kila draṣṭā sati draṣṭari dṛśyatā ,
ekasattve dvayorbandho muktirekakṣaye dvayoḥ 22
22. sati dṛśye kila draṣṭā sati draṣṭari dṛśyatā
ekasattve dvayoḥ bandhaḥ muktiḥ ekakṣaye dvayoḥ
22. dṛśye sati kila draṣṭā (bhavati); draṣṭari sati dṛśyatā (bhavati).
ekasattve dvayoḥ bandhaḥ; ekakṣaye dvayoḥ muktiḥ.
22. When there is an object to be seen, then indeed there is a seer; and when there is a seer, there is something to be seen. When one (of these two) exists, there is bondage for both; liberation (mokṣa) for both results from the destruction of one.
अत्यन्तासंभवो यावद्बुद्धो दृश्यस्य न क्षयः ।
तावद्द्रष्टरि दृश्यत्वं न संभवति मोक्षधीः ॥ २३ ॥
atyantāsaṃbhavo yāvadbuddho dṛśyasya na kṣayaḥ ,
tāvaddraṣṭari dṛśyatvaṃ na saṃbhavati mokṣadhīḥ 23
23. atyantāsaṃbhavaḥ yāvat buddhaḥ dṛśyasya na kṣayaḥ
tāvat draṣṭari dṛśyatvam na saṃbhavati mokṣadhīḥ
23. yāvat dṛśyasya atyantāsaṃbhavaḥ na
buddhaḥ [syāt] [tathā] dṛśyasya na kṣayaḥ
buddhaḥ [syāt] tāvat draṣṭari
dṛśyatvam [vartate] mokṣadhīḥ na saṃbhavati
23. As long as the absolute non-existence of the perceived (dṛśya) is not realized, and its non-cessation (persistence) is understood as real, then, in the seer, the characteristic of being an object (dṛśyatva) persists, and thus the understanding of liberation (mokṣa) cannot arise.
दृश्यं चेत्संभवत्यादौ पश्चात्क्षयमुपालभेत् ।
तद्दृश्यस्मरणानर्थरूपो बन्धो न शाम्यति ॥ २४ ॥
dṛśyaṃ cetsaṃbhavatyādau paścātkṣayamupālabhet ,
taddṛśyasmaraṇānartharūpo bandho na śāmyati 24
24. dṛśyam cet saṃbhavati ādau paścāt kṣayam upālabhet
tat dṛśyasmaraṇānartharūpaḥ bandhaḥ na śāmyati
24. cet dṛśyam ādau saṃbhavati paścāt kṣayam upālabhet
tat dṛśyasmaraṇānartharūpaḥ bandhaḥ na śāmyati
24. If the perceived (dṛśya) world initially exists, and is later subject to destruction, then that bondage (bandha), which manifests as the suffering caused by remembering the perceived, will not cease.
यत्र क्वचन संस्थस्य स्वादर्शस्येव चिद्गतेः ।
प्रतिबिम्बो लगत्येव सर्वस्मृतिमयो ह्यलम् ॥ २५ ॥
yatra kvacana saṃsthasya svādarśasyeva cidgateḥ ,
pratibimbo lagatyeva sarvasmṛtimayo hyalam 25
25. yatra kvacana saṃsthasya sva ādarśasya iva citgateḥ
pratibimbaḥ lagati eva sarvasmṛtimayaḥ hi alam
25. yatra kvacana saṃsthasya citgateḥ sva ādarśasya
iva pratibimbaḥ hi sarvasmṛtimayaḥ alam eva lagati
25. Wherever this course of consciousness (cit) may be located, its reflection (pratibimba) certainly adheres to it, just like an image in one's own mirror. Indeed, this reflection is completely imbued with all memories.
आदावेव हि नोत्पन्नं दृश्यं नास्त्येव चेत्स्वयम् ।
द्रष्टुर्दृश्यस्वभावत्वात्तत्संभवति मुक्तता ॥ २६ ॥
ādāveva hi notpannaṃ dṛśyaṃ nāstyeva cetsvayam ,
draṣṭurdṛśyasvabhāvatvāttatsaṃbhavati muktatā 26
26. ādau eva hi na utpannam dṛśyam na asti eva cet svayam
draṣṭuḥ dṛśyasvabhāvatvāt tat saṃbhavati muktatā
26. cet hi ādau eva dṛśyam na utpannam svayam eva na asti,
[tarhi] draṣṭuḥ [apīyaṃ] dṛśyasvabhāvatvāt tat muktatā saṃbhavati
26. If indeed the perceived (dṛśya) was never truly born at all and does not exist by itself, then liberation (mokṣa) is possible precisely because the seer's (draṣṭṛ) apparent object-nature (dṛśyasvabhāva) is also illusory.
तस्मादसंभवन्मुक्तेर्मम प्रोत्सार्य युक्तिभिः ।
अत्यन्तासंभवो यावत्कथयात्मविदां वर ॥ २७ ॥
tasmādasaṃbhavanmuktermama protsārya yuktibhiḥ ,
atyantāsaṃbhavo yāvatkathayātmavidāṃ vara 27
27. tasmāt asaṃbhavanmukteḥ mama protsārya yukti bhiḥ
atyantāsaṃbhavaḥ yāvat kathaya ātma-vidām vara
27. ātma-vidām vara tasmāt mama asaṃbhavanmukteḥ yukti
bhiḥ protsārya yāvat atyantāsaṃbhavaḥ kathaya
27. Therefore, O best among the knowers of the Self (ātman), dispel with arguments my (current belief in) the impossibility of liberation (mokṣa), and explain until (I understand) its absolute non-existence.
श्रीवसिष्ठ उवाच ।
असदेव सदा भाति जगत्सर्वात्मकं यथा ।
श्रृण्वहं कथया राम दीर्घया कथयामि ते ॥ २८ ॥
śrīvasiṣṭha uvāca ,
asadeva sadā bhāti jagatsarvātmakaṃ yathā ,
śrṛṇvahaṃ kathayā rāma dīrghayā kathayāmi te 28
28. śrī-vasiṣṭhaḥ uvāca asat eva sadā bhāti jagat sarvātmakam
yathā śṛṇu aham kathayā rāma dīrghayā kathayāmi te
28. śrī-vasiṣṭhaḥ uvāca rāma śṛṇu aham te yathā asat jagat
sadā sarvātmakam bhāti dīrghayā kathayā kathayāmi
28. Śrī Vasiṣṭha said: O Rāma, listen! I will tell you a long narrative, just as the non-existent world (jagat) always appears as if it is the all-pervading Self (ātman).
व्यवसायकथावाक्यैर्यावत्तत्रानुवर्णितम् ।
न विश्राम्यति ते तावद्धृदि पांसुर्यथा ह्रदे ॥ २९ ॥
vyavasāyakathāvākyairyāvattatrānuvarṇitam ,
na viśrāmyati te tāvaddhṛdi pāṃsuryathā hrade 29
29. vyavasāya-kathā-vākyaiḥ yāvat tatra anuvarṇitam
na viśrāmyati te tāvat hṛdi pāṃsuḥ yathā hrade
29. yathā pāṃsuḥ hrade (na viśrāmyati),
tathā tāvat yāvat vyavasāya-kathā-vākyaiḥ tatra anuvarṇitam te hṛdi na viśrāmyati
29. Until what has been thoroughly expounded there by means of these definitive narratives settles in your heart, just as dust settles in a lake, you will not achieve mental repose.
अत्यन्ताभावमस्यास्त्वं जगत्सर्गभ्रमस्थितेः ।
बुद्धैकध्याननिष्ठात्मा व्यवहारं करिष्यसि ॥ ३० ॥
atyantābhāvamasyāstvaṃ jagatsargabhramasthiteḥ ,
buddhaikadhyānaniṣṭhātmā vyavahāraṃ kariṣyasi 30
30. atyantābhāvam asyāḥ tvam jagat-sarga-bhrama-sthiteḥ
buddhaika-dhyāna-niṣṭhātma vyavahāram kariṣyasi
30. tvam asyāḥ jagat-sarga-bhrama-sthiteḥ atyantābhāvam
buddhaika-dhyāna-niṣṭhātma vyavahāram kariṣyasi
30. You, with an awakened Self (ātman) steadfast in single-minded contemplation (dhyāna) on the (understood) truth, will engage in worldly activities, having understood the absolute non-existence of this illusory state of the world's creation.
भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचलाचलाः ।
दृशस्त्वां वेधयिष्यन्ति न महाद्रिमिवेषवः ॥ ३१ ॥
bhāvābhāvagrahotsargasthūlasūkṣmacalācalāḥ ,
dṛśastvāṃ vedhayiṣyanti na mahādrimiveṣavaḥ 31
31. bhāvābhāva-grahot-sarga-sthūla-sūkṣma-cala-acalāḥ
dṛśaḥ tvām vedhayiṣyanti na mahā-adrim iva iṣavaḥ
31. dṛśaḥ bhāvābhāva-grahot-sarga-sthūla-sūkṣma-calācalāḥ
tvām na vedhayiṣyanti iṣavaḥ mahādrim iva
31. Perceptions - whether they involve grasping or releasing existence and non-existence, or are gross or subtle, moving or unmoving - will not pierce you, just as arrows cannot pierce a great mountain.
स एषोऽस्त्येक एवात्मा न द्वितीयास्ति कल्पना ।
जगदत्र यथोत्पन्नं तत्ते वक्ष्यामि राघव ॥ ३२ ॥
sa eṣo'styeka evātmā na dvitīyāsti kalpanā ,
jagadatra yathotpannaṃ tatte vakṣyāmi rāghava 32
32. saḥ eṣaḥ asti ekaḥ eva ātmā na dvitīyā asti kalpanā
jagat atra yathā utpannaṃ tat te vakṣyāmi rāghava
32. saḥ eṣaḥ ekaḥ eva ātmā asti dvitīyā kalpanā na asti rāghava,
atra jagat yathā utpannaṃ tat te vakṣyāmi
32. This very (ātman) Self is indeed one; there is no second (kalpanā) mental construction. O Rāghava, I will now explain to you how this world originated here.
तस्मादिमानि सकलानि विजृम्भितानि सोऽपीदमङ्ग सकलासकलं महात्मा ।
रूपावलोकनमनोमननप्रकारा कारास्पदं स्वयमुदेति विलीयते च ॥ ३३ ॥
tasmādimāni sakalāni vijṛmbhitāni so'pīdamaṅga sakalāsakalaṃ mahātmā ,
rūpāvalokanamanomananaprakārā kārāspadaṃ svayamudeti vilīyate ca 33
33. tasmāt imāni sakalāni vijṛmbhitāni
saḥ api idam aṅga sakala-asakalaṃ
mahātmā rūpa-avalokana-manas-manana-prakāra-āspadam
svayam udeti vilīyate ca
33. aṅga,
tasmāt imāni sakalāni vijṛmbhitāni (bhavanti) saḥ mahātmā api idaṃ sakala-asakalaṃ (asti) (saḥ) rūpāvalokana-manas-manana-prakārāspadam svayam udeti ca vilīyate
33. Therefore, O dear one, all these manifestations (vijṛmbhita) are but the expansions of that (mahātmā) great Self (ātman) which is both complete and incomplete. This Self, being the very foundation of all modes of perceiving forms and mental reflection (kārāspadam), spontaneously appears and then dissolves.

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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 (current chapter) 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)

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