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-3, chapter-119

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 ।
ऊर्मिकासंविदा हेम यथा विस्मृत्य हेमताम् ।
विरौति नाहं हेमेति तथात्माहंतयानया ॥ १ ॥
śrīvasiṣṭha uvāca ,
ūrmikāsaṃvidā hema yathā vismṛtya hematām ,
virauti nāhaṃ hemeti tathātmāhaṃtayānayā 1
1. śrī-vasiṣṭhaḥ uvāca | ūrmikā-saṃvidā hema yathā vismṛtya
hematām | virauti na aham hema iti tathā ātmā ahaṃtayā anayā ||
1. śrī-vasiṣṭhaḥ uvāca yathā hema ūrmikā-saṃvidā hematām vismṛtya "na aham hema" iti virauti,
tathā ātmā anayā ahaṃtayā
1. Śrī Vasiṣṭha said: Just as gold, perceiving itself merely as an ornament (like an earring), forgets its golden nature and exclaims, 'I am not gold,' similarly, the individual self (ātman) identifies itself through this ego (ahaṅkāra).
श्रीराम उवाच ।
ऊर्मिकासंविदुदयः कथं हेम्नो यथा मुने ।
अहंता चात्मन इति यथावद्ब्रूहि मे प्रभो ॥ २ ॥
śrīrāma uvāca ,
ūrmikāsaṃvidudayaḥ kathaṃ hemno yathā mune ,
ahaṃtā cātmana iti yathāvadbrūhi me prabho 2
2. śrīrāma uvāca ūrmikāsaṃvidudayaḥ katham hemnaḥ yathā
mune ahaṃtā ca ātmanaḥ iti yathāvat brūhi me prabho
2. mune prabho yathā hemnaḥ
ūrmikāsaṃvidudayaḥ katham [bhavati]
tathā ātmanaḥ ahaṃtā ca katham
[bhavati] iti me yathāvat brūhi
2. Śrī Rāma said: O Sage, just as the perception of a ripple (ūrmikā) arises from gold (heman), how does ego (ahaṅkāra) arise from the self (ātman)? O Lord, please explain this to me precisely.
श्रीवसिष्ठ उवाच ।
सत एवागमापायौ प्रष्टव्यौ नासतः सता ।
अहंत्वमूर्मिकात्वं च सती तु न कदाचन ॥ ३ ॥
śrīvasiṣṭha uvāca ,
sata evāgamāpāyau praṣṭavyau nāsataḥ satā ,
ahaṃtvamūrmikātvaṃ ca satī tu na kadācana 3
3. śrīvasiṣṭha uvāca sataḥ eva āgamāpāyau praṣṭavyau na
asataḥ satā ahaṃtvam ūrmikātvam ca satī tu na kadācana
3. [he rāma] satā satāḥ eva āgamāpāyau praṣṭavyau,
asataḥ na [praṣṭavyau] ahaṃtvam ūrmikātvam ca tu kadācana satī na [bhavataḥ]
3. Śrī Vasiṣṭha said: One should only inquire into the origin and dissolution of that which is existent (sat), not into the non-existent from the existent. But the sense of 'I-ness' (ahaṃtva) and the quality of being a ripple (ūrmikātva) are never truly existent.
हेमं हेम्न्यूर्मिकां च त्वं गृहाणेत्युदितो यदि ।
यद्दीयते सोर्मिकेण तत्तदस्ति न संशयः ॥ ४ ॥
hemaṃ hemnyūrmikāṃ ca tvaṃ gṛhāṇetyudito yadi ,
yaddīyate sormikeṇa tattadasti na saṃśayaḥ 4
4. hemam hemni ūrmikām ca tvam gṛhāṇa iti uditaḥ yadi
yat dīyate sa ūrmikeṇa tat tat asti na saṃśayaḥ
4. yadi tvam hemam hemni ūrmikām ca gṛhāṇa iti uditaḥ,
[tadā] yat sa ūrmikeṇa dīyate,
tat tat asti,
saṃśayaḥ na [asti]
4. If you are told, 'Perceive the gold (heman) as gold, and the ripple (ūrmikā) as being in the gold (heman),' then whatever is thus presented as being with the ripple (ūrmikā) indeed exists; there is no doubt about it.
श्रीराम उवाच ।
एवं चेत्तत्त्प्रभो किं स्यादूर्मिकात्वं तु कीदृशम् ।
अनयैवार्थनिश्चित्या ज्ञास्यामि ब्रह्मणो वपुः ॥ ५ ॥
śrīrāma uvāca ,
evaṃ cettattprabho kiṃ syādūrmikātvaṃ tu kīdṛśam ,
anayaivārthaniścityā jñāsyāmi brahmaṇo vapuḥ 5
5. śrīrāma uvāca evam cet tat prabho kim syāt ūrmikātvam tu
kīdṛśam anayā eva arthanirścityā jñāsyāmi brahmaṇaḥ vapuḥ
5. prabho,
evam cet,
tat kim syāt? ūrmikātvam tu kīdṛśam? anayā eva arthanirścityā brahmaṇaḥ vapuḥ jñāsyāmi
5. Śrī Rāma said: If this is the case, O Lord, then what would be the implication? What, then, is the precise nature of ripple-ness (ūrmikātva)? Through this very clarification of meaning, I shall understand the fundamental nature (vapus) of Brahman (brahman).
श्रीवसिष्ठ उवाच ।
रूपं राघव नीरूपमसतश्चेन्निरूप्यते ।
तद्वन्ध्यातनयाकारगुणांस्त्वं समुदाहर ॥ ६ ॥
śrīvasiṣṭha uvāca ,
rūpaṃ rāghava nīrūpamasataścennirūpyate ,
tadvandhyātanayākāraguṇāṃstvaṃ samudāhara 6
6. śrīvasiṣṭhaḥ uvāca rūpam rāghava nirūpam asataḥ cet
nirūpyate tat vandhyātanayākāraguṇān tvam samudāhara
6. śrīvasiṣṭhaḥ uvāca rāghava rūpam nirūpam asataḥ cet
nirūpyate tat tvam vandhyātanayākāraguṇān samudāhara
6. Śrī Vasiṣṭha said: O Rāghava, if form is described as formless and non-existent, then you might as well describe the form and qualities of a barren woman's son.
ऊर्मिकात्वं मुधा भ्रान्तिर्मायैषा सत्स्वरूपिणी ।
रूपं तदेतदेवास्याः प्रेक्षिता यन्न दृश्यते ॥ ७ ॥
ūrmikātvaṃ mudhā bhrāntirmāyaiṣā satsvarūpiṇī ,
rūpaṃ tadetadevāsyāḥ prekṣitā yanna dṛśyate 7
7. ūrmikātvam mudhā bhrāntiḥ māyā eṣā sat-svarūpiṇī
rūpam tat etat eva asyāḥ prekṣitā yat na dṛśyate
7. ūrmikātvam mudhā bhrāntiḥ eṣā sat-svarūpiṇī māyā
asyāḥ tat etat rūpam eva yat prekṣitā na dṛśyate
7. The sense of being a ripple is a futile delusion. This is illusion (māyā), whose essential nature (satsvarūpiṇī) is reality itself. This very form (of the world) is hers (of māyā), a form which, though observed, is not truly seen (as it is).
मृगतृष्णाम्भसि द्वीन्दावहंतारूपकादिषु ।
एतावदेव रूपं यत्प्रेक्ष्यमाणं न लभ्यते ॥ ८ ॥
mṛgatṛṣṇāmbhasi dvīndāvahaṃtārūpakādiṣu ,
etāvadeva rūpaṃ yatprekṣyamāṇaṃ na labhyate 8
8. mṛgatṛṣṇāmbhasi dvīndau ahaṅkārarūpakādiṣu
etāvat eva rūpam yat prekṣyamāṇam na labhyate
8. mṛgatṛṣṇāmbhasi dvīndau ahaṅkārarūpakādiṣu
etāvat eva rūpam yat prekṣyamāṇam na labhyate
8. This is exactly the nature of form, as observed in mirage-water, the illusion of two moons, and in ego (ahaṅkāra) and similar phenomena: that which, even while being seen, cannot be truly grasped or found.
यः शुक्तौ रजताकारं प्रेक्षते रजतस्य सः ।
न संप्राप्नोत्यणुमपि कणं क्षणमपि क्वचित् ॥ ९ ॥
yaḥ śuktau rajatākāraṃ prekṣate rajatasya saḥ ,
na saṃprāpnotyaṇumapi kaṇaṃ kṣaṇamapi kvacit 9
9. yaḥ śuktau rajatākāram prekṣate rajatasya saḥ
na samprāpnoti aṇum api kaṇam kṣaṇam api kvacit
9. yaḥ śuktau rajatākāram prekṣate saḥ rajatasya
aṇum api kaṇam kṣaṇam api kvacit na samprāpnoti
9. Whoever perceives the form of silver in a conch-shell (nacre), that person will not obtain even a single atom or particle of true silver, not for a moment, and not anywhere.
अपर्यालोकनेनैव सदिवासद्विराजते ।
यथा शुक्तौ रजतता जलं मरुमरीचिषु ॥ १० ॥
aparyālokanenaiva sadivāsadvirājate ,
yathā śuktau rajatatā jalaṃ marumarīciṣu 10
10. aparyālokanena eva sat iva asat virājate
yathā śuktau rajatatā jalam marumarīciṣu
10. yathā śuktau rajatatā marumarīciṣu jalam
aparyālokanena eva asat sat iva virājate
10. Only through a lack of proper discernment does the non-existent appear as if it were existent, just as silverness appears in a conch-shell, or water in desert mirages.
यन्नास्ति तस्य नास्तित्वं प्रेक्ष्यमाणं प्रकाशते ।
अप्रेक्ष्यमाणं स्फुरति मृगतृष्णास्विवाम्बुधीः ॥ ११ ॥
yannāsti tasya nāstitvaṃ prekṣyamāṇaṃ prakāśate ,
aprekṣyamāṇaṃ sphurati mṛgatṛṣṇāsvivāmbudhīḥ 11
11. yat na asti tasya nāstitvam prekṣyamāṇam prakāśate
aprekṣyamāṇam sphurati mṛgatṛṣṇāsu iva ambudhīḥ
11. yat na asti tasya nāstitvam prekṣyamāṇam prakāśate
aprekṣyamāṇam mṛgatṛṣṇāsu ambudhīḥ iva sphurati
11. When that which does not exist is examined, its non-existence becomes manifest. When not examined, it appears (as real), just like oceans (appear) in mirages.
असदेव च सत्कार्यकरं भवति च स्थिरम् ।
बालानां मरणायैव वेतालभ्रान्तिसंभ्रमः ॥ १२ ॥
asadeva ca satkāryakaraṃ bhavati ca sthiram ,
bālānāṃ maraṇāyaiva vetālabhrāntisaṃbhramaḥ 12
12. asat eva ca satkāryakaram bhavati ca sthiram
bālānām maraṇāya eva vetālabhrāntisambhramaḥ
12. asat eva ca satkāryakaram sthiram ca bhavati
bālānām vetālabhrāntisambhramaḥ maraṇāya eva
12. Indeed, even the non-existent can produce real effects and appear stable. For children, the agitation arising from the delusion of a phantom can even lead to death.
हेमतां वर्जयित्वैकां विद्यते हेम्नि नेतरत् ।
ऊर्मिकाकटकादित्वं तैलादिसिकतास्विव ॥ १३ ॥
hematāṃ varjayitvaikāṃ vidyate hemni netarat ,
ūrmikākaṭakāditvaṃ tailādisikatāsviva 13
13. hematām varjayitvā ekām vidyate hemni na
itarat ūrmikākaṭakāditvam tailādisikatāsu iva
13. ekām hematām varjayitvā hemni itarat na
vidyate ūrmikākaṭakāditvam tailādisikatāsu iva
13. Excluding its singular goldness, nothing else exists within gold. The qualities of being a ring or a bracelet, for instance, are like oil and other substances in sand, distinct from the sand itself.
नेहास्ति सत्यं नो मिथ्या यद्यथा प्रतिभाव्यते ।
तत्तथार्थक्रियाकारि बालयक्षविकारवत् ॥ १४ ॥
nehāsti satyaṃ no mithyā yadyathā pratibhāvyate ,
tattathārthakriyākāri bālayakṣavikāravat 14
14. na iha asti satyam na u mithyā yat yathā pratibhāvyate
tat tathā artha-kriyā-kāri bāla-yakṣa-vikāra-vat
14. iha satyam na asti u mithyā na yat yathā pratibhāvyate
tat tathā artha-kriyā-kāri bāla-yakṣa-vikāra-vat
14. Here, there is neither absolute truth nor absolute falsehood. Whatever is perceived in a particular manner becomes effective in that very manner, similar to a child's distorted perception of a supernatural being (yakṣa).
सद्वा भवत्वसद्वापि सुरूढं हृदये हि यत् ।
तत्तदर्थक्रियाकारि विषस्येवामृतक्रिया ॥ १५ ॥
sadvā bhavatvasadvāpi surūḍhaṃ hṛdaye hi yat ,
tattadarthakriyākāri viṣasyevāmṛtakriyā 15
15. sat vā bhavatu asat vā api su-rūḍham hṛdaye hi yat
tat tat artha-kriyā-kāri viṣasya iva amṛta-kriyā
15. yat hṛdaye su-rūḍham hi sat vā bhavatu asat vā api
tat tat artha-kriyā-kāri viṣasya amṛta-kriyā iva
15. Whether it be real or unreal, that which is firmly established in the heart indeed produces its corresponding effect, just as [a perception of] poison can lead to the effect of nectar.
परमैषैव सा विद्या मायैषा संसृतिर्ह्यसौ ।
असतो निष्प्रतिष्ठस्य यदहंत्वस्य भावनम् ॥ १६ ॥
paramaiṣaiva sā vidyā māyaiṣā saṃsṛtirhyasau ,
asato niṣpratiṣṭhasya yadahaṃtvasya bhāvanam 16
16. paramā eṣā eva sā vidyā māyā eṣā saṃsṛtiḥ hi asau
asataḥ niṣpratiṣṭhasya yat ahaṃtvasya bhāvanam
16. eṣā eva sā paramā vidyā eṣā māyā asau hi saṃsṛtiḥ
yat asataḥ niṣpratiṣṭhasya ahaṃtvasya bhāvanam
16. This very thing is the supreme knowledge (vidyā), and this is māyā (cosmic illusion), and this is saṃsāra (the cycle of rebirth): the notion of 'I-ness' (ahaṃtva) regarding that which is non-existent and has no real basis.
हेम्न्यस्ति नोर्मिकादित्वमहन्ताद्यस्ति नात्मनि ।
अहन्ताभाववस्त्वेमं स्वच्छे शान्ते सिते परे ॥ १७ ॥
hemnyasti normikāditvamahantādyasti nātmani ,
ahantābhāvavastvemaṃ svacche śānte site pare 17
17. hemny asti na ūrmikā-āditvam ahaṃtā-ādi asti na ātmani
ahaṃtā-bhāva-vastu evam svacche śānte site pare
17. hemny ūrmikā-āditvam na asti ātmani ahaṃtā-ādi na
asti ahaṃtā-bhāva-vastu evam svacche śānte site pare
17. Just as ring-ness and similar modifications do not exist in gold, so too ego (ahaṃtā) and similar identifications do not exist in the self (ātman). Thus, this reality of the absence of ego resides in the pure, peaceful, luminous, supreme (reality).
न सनातनता काचिन्न च काचिद्विरिञ्चिता ।
न च ब्रह्माण्डता काचिन्न च काचित्सुतादिता ॥ १८ ॥
na sanātanatā kācinna ca kācidviriñcitā ,
na ca brahmāṇḍatā kācinna ca kācitsutāditā 18
18. na sanātanatā kācit na ca kācit viriñcitā na
ca brahmāṇḍatā kācit na ca kācit sutāditā
18. na sanātanatā kācit na ca kācit viriñcitā na
ca brahmāṇḍatā kācit na ca kācit sutāditā
18. There is no perpetual state (sanātanatā), nor any state of being Brahmā (viriñcitā). There is no cosmic existence (brahmāṇḍatā), nor any state of being a son or similar (sutāditā).
न लोकान्तरता काचिन्न च स्वर्गादिता क्वचित् ।
न मेरुता नासुरता न मनस्त्वं न देहता ॥ १९ ॥
na lokāntaratā kācinna ca svargāditā kvacit ,
na merutā nāsuratā na manastvaṃ na dehatā 19
19. na lokāntaratā kācit na ca svargāditā kvacit
na merutā na asuratā na manastvam na dehatā
19. na lokāntaratā kācit na ca svargāditā kvacit
na merutā na asuratā na manastvam na dehatā
19. There is no state of being other worlds (lokāntaratā), nor any state of being heaven (svargāditā) or similar anywhere. There is no state of being Mount Meru (merutā), nor of being an "asura" (asuratā), no mind-nature (manastva), nor any bodily existence (dehatā).
न महाभूतता काचिन्न च कारणता क्वचित् ।
न च त्रिकालकलना न भावाभाववस्तुता ॥ २० ॥
na mahābhūtatā kācinna ca kāraṇatā kvacit ,
na ca trikālakalanā na bhāvābhāvavastutā 20
20. na mahābhūtatā kācit na ca kāraṇatā kvacit
na ca trikālakalanā na bhāvābhāvavastutā
20. na mahābhūtatā kācit na ca kāraṇatā kvacit
na ca trikālakalanā na bhāvābhāvavastutā
20. There is no state of being a fundamental element (mahābhūtatā), nor any causality (kāraṇatā) anywhere. There is no reckoning of the three times (trikālakalanā) (past, present, future), nor any essential nature of existence and non-existence (bhāvābhāvavastutā).
त्वत्ताहन्तात्मता तत्ता सत्ताऽसत्ता न काचन ।
न क्वचिद्भेदकलना न भावो न च रञ्जना ॥ २१ ॥
tvattāhantātmatā tattā sattā'sattā na kācana ,
na kvacidbhedakalanā na bhāvo na ca rañjanā 21
21. tvattāhantātmatā tattā sattā asattā na kācana
na kvacit bhedakalanā na bhāvaḥ na ca rañjanā
21. na kācana tvattāhantātmatā tattā sattā asattā
na kvacit bhedakalanā na bhāvaḥ ca na rañjanā
21. There is no 'you-ness' (tvattā), 'I-ness' (ahantā), 'self-nature' (ātmatā), nor 'that-ness' (tattā); no existence (sattā) or non-existence (asattā) whatsoever. There is no perception of difference (bhedakalanā) anywhere, no specific state of being (bhāva), and no attachment (rañjanā).
सर्वं शान्तं निरालम्बं जगत्त्वं शाश्वतं शिवम् ।
अनामयमनाभासमनामकमकारणम् ॥ २२ ॥
sarvaṃ śāntaṃ nirālambaṃ jagattvaṃ śāśvataṃ śivam ,
anāmayamanābhāsamanāmakamakāraṇam 22
22. sarvam śāntam nirālambam jagattvam śāśvatam
śivam anāmayam anābhāsam anāmakam akāraṇam
22. sarvam śāntam nirālambam jagattvam śāśvatam
śivam anāmayam anābhāsam anāmakam akāraṇam
22. All is peaceful, self-supported, eternal, and auspicious. This (reality), the essence of the world, is free from affliction, without manifestation, nameless, and without cause.
न सन्नासन्न मध्यान्तं न सर्वं सर्वमेव च ।
मनोवचोभिरग्राह्यं शून्याच्छून्यं सुखात्सुखम् ॥ २३ ॥
na sannāsanna madhyāntaṃ na sarvaṃ sarvameva ca ,
manovacobhiragrāhyaṃ śūnyācchūnyaṃ sukhātsukham 23
23. na sat na asat na madhyāntam na sarvam sarvam eva ca
manovacoBhiḥ agrāhyam śūnyāt śūnyam sukhāt sukham
23. na sat na asat na madhyāntam na sarvam sarvam eva ca
manovacoBhiḥ agrāhyam śūnyāt śūnyam sukhāt sukham
23. It is neither existent nor non-existent; it has neither a middle nor an end. It is not (merely) everything, yet it is everything itself. It is ungraspable by mind and speech; it is the void beyond all voids and the happiness beyond all happiness.
श्रीराम उवाच ।
अवबुद्धं समं ब्रह्म सर्वमेव मयाधुना ।
तथापि भूयः कथय सर्गः किमिव लोक्यते ॥ २४ ॥
śrīrāma uvāca ,
avabuddhaṃ samaṃ brahma sarvameva mayādhunā ,
tathāpi bhūyaḥ kathaya sargaḥ kimiva lokyate 24
24. śrīrāmaḥ uvāca avabuddham samam brahma sarvam eva mayā
adhunā tathāpi bhūyaḥ kathaya sargaḥ kim iva lokyate
24. śrīrāmaḥ uvāca mayā adhunā sarvam eva samam brahma
avabuddham tathāpi bhūyaḥ kathaya sargaḥ kim iva lokyate
24. Śrī Rāma said: "Now, indeed, all of Brahman (brahman) has been understood by me as uniform. Nevertheless, please explain further: how is this creation (sarga) perceived?"
श्रीवसिष्ठ उवाच ।
परे शान्ते परं नाम स्थितमित्थमिदंतया ।
नेह सर्गो न सर्गाख्या काचिदस्ति कदाचन ॥ २५ ॥
śrīvasiṣṭha uvāca ,
pare śānte paraṃ nāma sthitamitthamidaṃtayā ,
neha sargo na sargākhyā kācidasti kadācana 25
25. śrīvasiṣṭhaḥ uvāca pare śānte param nāma sthitam ittham
idaṃtayā na iha sargaḥ na sargākhyā kācit asti kadācana
25. śrīvasiṣṭhaḥ uvāca pare śānte param nāma ittham idaṃtayā
sthitam iha na sargaḥ na sargākhyā kācit asti kadācana
25. Śrī Vasiṣṭha said: "In the supreme and peaceful [reality], the ultimate truth (param) indeed exists as 'this-ness' (idaṃtayā), in just that way. Here, there is never any creation (sarga) whatsoever, nor any concept of creation (sargākhyā)."
महार्णवाम्भसीवाम्बु संस्थिता परमेश्वरे ।
जलं द्रवत्वात्स्पन्दीव निस्पन्दं परमं पदम् ॥ २६ ॥
mahārṇavāmbhasīvāmbu saṃsthitā parameśvare ,
jalaṃ dravatvātspandīva nispandaṃ paramaṃ padam 26
26. mahārṇavāmbhasi iva ambu saṃsthitā parameśvare |
jalam dravatvāt spandī iva nispandam paramam padam ||
26. paramam padam nispandam ambu saṃsthitā parameśvare
mahārṇavāmbhasi iva jalam dravatvāt spandī iva
26. The supreme state (paramam padam) is motionless (nispandam). A state (saṃsthitā) of water in the Supreme Lord (parameśvara) is comparable to water in a great ocean. [This state is such that it is like] water which, due to its fluidity (dravatva), appears agitated (spandī).
भाः स्वात्मनीव कचति न कचत्येव तत्पदम् ।
भासां तत्त्वं हि कचनं पदं त्वकचनं विदुः ॥ २७ ॥
bhāḥ svātmanīva kacati na kacatyeva tatpadam ,
bhāsāṃ tattvaṃ hi kacanaṃ padaṃ tvakacanaṃ viduḥ 27
27. bhāḥ svātmani iva kaccati na kaccati eva tat padam |
bhāsām tattvam hi kaccanam padam tu akaccanam viduḥ ||
27. bhāḥ svātmani iva kaccati,
tat padam na eva kaccati hi bhāsām tattvam kaccanam,
tu padam akaccanam viduḥ
27. Light (bhāḥ) shines within itself, yet that supreme state (paramam padam) does not shine forth in the same way. Indeed, the essence (tattva) of lights is manifestation (kacana), but they know the supreme state (paramam padam) to be non-manifestation (akacana).
अध ऊर्ध्वं वर्जयित्वा यथाब्धेरुदरे पयः ।
स्फुरत्येवं परे चित्त्वादिदं नानेव तत्परम् ॥ २८ ॥
adha ūrdhvaṃ varjayitvā yathābdherudare payaḥ ,
sphuratyevaṃ pare cittvādidaṃ nāneva tatparam 28
28. adhaḥ ūrdhvam varjayitvā yathā abdheḥ udare payaḥ |
sphurati evam pare cittvāt idam nānā iva tat param ||
28. yathā adhaḥ ūrdhvam varjayitvā abdheḥ udare payaḥ sphurati,
evam pare cittvāt idam nānā iva (bhāti),
tat param (asti)
28. Just as water (payas) in the depths of an ocean (abdhi), excluding its surface and bottom, appears to quiver, similarly, due to the consciousness (cittva) within the Supreme (Reality), this [world] appears as diversity, yet that (Supreme) is the ultimate (param).
ईषद्विदः स्वयं चित्त्वाच्चेत्यतामिव गच्छति ।
बुद्ध्यते सर्ग इत्येव समास्थास्यति शाश्वतम् ॥ २९ ॥
īṣadvidaḥ svayaṃ cittvāccetyatāmiva gacchati ,
buddhyate sarga ityeva samāsthāsyati śāśvatam 29
29. īṣat vidaḥ svayam cittvāt cetyatām iva gaccati |
buddhyate sargaḥ iti eva samāsthāsyati śāśvatam ||
29. svayam cittvāt īṣat vidaḥ (sat),
(tat) cetyatām iva gaccati sargaḥ iti eva buddhyate,
(saḥ) śāśvatam samāsthāsyati
29. From its own consciousness (cittva), by a slight [degree of] knowing (īṣat vid), [the Supreme Reality] proceeds, as it were, to the state of being an object of thought (cetyatā). Creation (sarga) is understood as this very process, and it will thus establish itself eternally (śāśvatam).
सर्गस्तु परमार्थस्य संज्ञेत्येव विनिश्चयः ।
नानास्ति नायमत्यन्तमम्बरस्य यथाम्बरम् ॥ ३० ॥
sargastu paramārthasya saṃjñetyeva viniścayaḥ ,
nānāsti nāyamatyantamambarasya yathāmbaram 30
30. sargaḥ tu paramārthasya saṃjñā iti eva viniścayaḥ na
nānā asti na ayam atyantam ambarasya yathā ambaram
30. tu eva viniścayaḥ (asti) yat
sargaḥ paramārthasya saṃjñā iti
ayam nānā na asti na atyantam
yathā ambarasya ambaram (asti)
30. This creation (sarga) is certainly nothing but a designation of the ultimate reality (paramārtha) – such is the firm conclusion. It is not diverse, nor is it absolutely distinct, just as one part of space (ambara) is not different from another part of space (ambara).
चित्तात्सर्गसमापत्तिरचित्तात्सर्गसंक्षयः ।
परे परमसंशान्ते हेम्नीव कटकभ्रमः ॥ ३१ ॥
cittātsargasamāpattiracittātsargasaṃkṣayaḥ ,
pare paramasaṃśānte hemnīva kaṭakabhramaḥ 31
31. cittāt sargasamāpattiḥ acittāt sargasaṃkṣayaḥ
pare paramasaṃśānte hemni iva kaṭakabhramaḥ
31. cittāt sargasamāpattiḥ (bhavati)
acittāt sargasaṃkṣayaḥ
(bhavati) (saḥ) pare paramasaṃśānte
hemni iva kaṭakabhramaḥ (asti)
31. The manifestation of creation (sarga) arises from the mind (citta), while the dissolution of creation (sarga) occurs when the mind (citta) is absent. This is like the illusion of a bracelet (kaṭaka) appearing in the perfectly tranquil, supreme (brahman), which is akin to pure gold (heman).
सन्नेव सर्गो सत्यत्वमेति चित्तशमोदये ।
असत्सत्तामवाप्नोति स्वतः संवेदनोदये ॥ ३२ ॥
sanneva sargo satyatvameti cittaśamodaye ,
asatsattāmavāpnoti svataḥ saṃvedanodaye 32
32. san iva sargaḥ satyatvam eti cittaśamodaye
asat sattām avāpnoti svataḥ saṃvedanodaye
32. cittaśamodaye san iva sargaḥ satyatvam eti
svataḥ saṃvedanodaye asat sattām avāpnoti
32. Even though creation (sarga) appears to exist, it attains its ultimate reality (satyatva) upon the calming of the mind (cittaśama). What is (phenomenally) non-existent (asat) then spontaneously attains its true existence (sattā) upon the rise of pure awareness (saṃvedana).
संवेदनमहंतावत्सर्गसंभ्रमसंभ्रमः ।
असंवेदनमाशान्तं परं विद्धि न तज्जडम् ॥ ३३ ॥
saṃvedanamahaṃtāvatsargasaṃbhramasaṃbhramaḥ ,
asaṃvedanamāśāntaṃ paraṃ viddhi na tajjaḍam 33
33. saṃvedanam ahaṃtāvat sargasaṃbhramasaṃbhramaḥ
asaṃvedanam āśāntam param viddhi na tat jaḍam
33. ahaṃtāvat saṃvedanam sargasaṃbhramasaṃbhramaḥ (tvam)
asaṃvedanam āśāntam param viddhi tat jaḍam na (asti)
33. Consciousness (saṃvedana), when associated with the sense of 'I' (ahaṃtā), becomes the bewildering illusion of creation (sarga). However, know that what appears as non-consciousness (asaṃvedana), being utterly peaceful (āśānta), is the Supreme (brahman); understand that it is not inert (jaḍa).
नानेव सर्गो नानायं ज्ञस्यैकात्मशिवात्मकः ।
पुंस्त्वकर्मक्रिया सेना मृन्मयी शिल्पिनां यथा ॥ ३४ ॥
nāneva sargo nānāyaṃ jñasyaikātmaśivātmakaḥ ,
puṃstvakarmakriyā senā mṛnmayī śilpināṃ yathā 34
34. nānā iva sargaḥ nānā ayam jñasya ekātmaśivātmakaḥ
puṃstvakarmakriyā senā mṛnmayī śilpinām yathā
34. yathā śilpinām mṛnmayī senā puṃstvakarmakriyā iva ayam
sargaḥ nānā jñasya tu ekātmaśivātmakaḥ nānā na asti
34. Just as a clay army, made by artisans, appears to have diverse masculine forms, actions, and functions, so too this creation (sarga) appears diverse. However, for the enlightened one (jña), it is of a singular essence, the nature of Śiva.
यदयं लक्ष्यते सर्गस्तद्ब्रह्म ब्रह्मणि स्थितम् ।
नभो नभसि विश्रान्तं शान्तं शान्ते शिवे शिवम् ॥ ३६ ॥
yadayaṃ lakṣyate sargastadbrahma brahmaṇi sthitam ,
nabho nabhasi viśrāntaṃ śāntaṃ śānte śive śivam 36
36. yat ayam lakṣyate sargaḥ tat brahma brahmaṇi sthitam
nabhaḥ nabhasi viśrāntam śāntam śānte śive śivam
36. yat ayam sargaḥ lakṣyate tat brahma brahmaṇi sthitam nabhaḥ
nabhasi viśrāntam (asti) śāntam śivam śānte śive (asti)
36. Whatever this creation (sarga) is perceived to be, that is the Absolute (brahman), which is established within the Absolute (brahman). Just as space (nabhas) is at rest within space, so this (creation, when understood) is peaceful (śāntam) and auspicious (śivam), resting in the serene and auspicious (Śiva).
मुकुरप्रतिबिम्बस्थे नगरे नवयोजने ।
यथा दूरमदूरं च तथेशे तदतत्क्रमः ॥ ३७ ॥
mukurapratibimbasthe nagare navayojane ,
yathā dūramadūraṃ ca tatheśe tadatatkramaḥ 37
37. mukurapratibimbasthe nagare navayojane yathā
dūram adūram ca tathā īśe tat adat kramaḥ
37. yathā navayojane mukurapratibimbasthe nagare (sati api)
dūram ca adūram (pratibhāti) tathā īśe tat adat kramaḥ (asti)
37. Just as a city, even if situated at nine yojanas (a measure of distance) away, when reflected in a mirror appears both distant and not distant, so too in the Supreme Lord (īśa) is the order of what is (tat) and what is not (adat).
असदभ्युदितं विश्वं सदप्यभ्युदितं सदा ।
प्रतिभासात्सदाभासमवस्तुत्वादसन्मयम् ॥ ३८ ॥
asadabhyuditaṃ viśvaṃ sadapyabhyuditaṃ sadā ,
pratibhāsātsadābhāsamavastutvādasanmayam 38
38. asat abhyuditam viśvam sat api abhyuditam sadā
pratibhāsāt sadābhāsam avastutvāt asanmayam
38. viśvam asat abhyuditam api ca sat sadā abhyuditam (asti)
pratibhāsāt sadābhāsam (asti) avastutvāt asanmayam (asti)
38. The universe (viśva) arises as non-existent (asat), yet it also always appears as existent (sat). Due to its mere appearance, it is always perceived as existing, but due to its lack of ultimate substance (avastutvāt), it is of the nature of non-being (asanmayam).
आदर्शनगराकारे मृगतृष्णाम्बुभास्वरे ।
द्विचन्द्रविभ्रमाभासे सर्गेऽस्मिन्कैव सत्यता ॥ ३९ ॥
ādarśanagarākāre mṛgatṛṣṇāmbubhāsvare ,
dvicandravibhramābhāse sarge'sminkaiva satyatā 39
39. ādarśanagarākāre mṛgatṛṣṇāmbu bhāsvare
dvicandravibhramābhāse sarge asmin kā eva satyatā
39. asmin sarge ādarśanagarākāre mṛgatṛṣṇāmbu
bhāsvare dvicandravibhramābhāse kā eva satyatā
39. In this creation, which is like a city reflected in a mirror, shining with mirage-water, and appearing like the illusion of two moons, what indeed is the reality?
मायाचूर्णपरिक्षेपाद्यथा व्योम्नि पुरभ्रमः ।
तथा संविदि संसारः सारोऽसारश्च भासते ॥ ४० ॥
māyācūrṇaparikṣepādyathā vyomni purabhramaḥ ,
tathā saṃvidi saṃsāraḥ sāro'sāraśca bhāsate 40
40. māyācūrṇaparikṣepāt yathā vyomni purabhramaḥ
tathā saṃvidi saṃsāraḥ sāraḥ asāraḥ ca bhāsate
40. yathā māyācūrṇaparikṣepāt vyomni purabhramaḥ [asti],
tathā saṃvidi saṃsāraḥ sāraḥ ca asāraḥ [ca] bhāsate
40. Just as an illusion of a city appears in the sky due to the sprinkling of the powder of illusion (māyā), similarly, in consciousness (saṃvid), the cycle of rebirth (saṃsāra) appears as both real and unreal.
यावद्विचारदहनेन समूलदाहं दग्धा न जर्जरलतेव बलादविद्या ।
शाखाप्रतानगहनानि बहूनि तावन्नानाविधानि सुखदुःखवनानि सूते ॥ ४१ ॥
yāvadvicāradahanena samūladāhaṃ dagdhā na jarjaralateva balādavidyā ,
śākhāpratānagahanāni bahūni tāvannānāvidhāni sukhaduḥkhavanāni sūte 41
41. yāvat vicāradahanena samūladāham
dagdhā na jarjaralatā iva balāt avidyā
śākhāpratānagahanāni bahūni tāvat
nānāvidhāni sukhaduḥkhavanāni sūte
41. yāvat avidyā vicāradahanena balāt jarjaralatā iva samūladāham dagdhā na [bhavati],
tāvat [sā] bahūni nānāvidhāni śākhāpratānagahanāni sukhaduḥkhavanāni sūte
41. As long as ignorance (avidyā) is not forcibly burnt completely, roots and all, by the fire of discrimination, like a withered creeper, for so long it produces many dense thickets of branches and tendrils, which are various forests of happiness and sorrow.

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 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 (current chapter) 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