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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-12

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श्रीवसिष्ठ उवाच एतस्मात्परमाच्छान्तात्पदात्परमपावनात् ।
यथेदमुत्थितं विश्वं तच्छृणूत्तमया धिया ॥ १ ॥
śrīvasiṣṭha uvāca etasmātparamācchāntātpadātparamapāvanāt ,
yathedamutthitaṃ viśvaṃ tacchṛṇūttamayā dhiyā 1
1. śrī-vasiṣṭhaḥ uvāca etasmāt paramāt śāntāt padāt parama-pāvanāt
yathā idam utthitaṃ viśvaṃ tat śṛṇu uttamayā dhiyā
1. śrī-vasiṣṭhaḥ uvāca (rāma),
etasmāt paramāt śāntāt parama-pāvanāt padāt idam viśvaṃ yathā utthitaṃ,
tat uttamayā dhiyā śṛṇu
1. Śrī Vasiṣṭha said: Listen with excellent understanding (dhiyā) to how this entire universe arose from this supreme, peaceful, and supremely pure state (pada).
सुषुप्तं स्वप्नवद्भाति भाति ब्रह्मैव सर्गवत् ।
सर्वात्मकं च तत्स्थानं तत्र तावत्क्रमं श्रृणु ॥ २ ॥
suṣuptaṃ svapnavadbhāti bhāti brahmaiva sargavat ,
sarvātmakaṃ ca tatsthānaṃ tatra tāvatkramaṃ śrṛṇu 2
2. suṣuptam svapnavat bhāti bhāti brahma eva sargavat
sarvātmakam ca tatsthānam tatra tāvatkramam śṛṇu
2. suṣuptam svapnavat bhāti,
brahma eva sargavat bhāti.
ca tatsthānam sarvātmakam.
tatra tāvatkramam śṛṇu.
2. Deep sleep appears like a dream, and Brahman (brahman) itself appears like creation. And that all-pervading state is its abode. There, listen now to its sequence.
तस्यानन्तप्रकाशात्मरूपस्यानन्तचिन्मणेः ।
सत्तामात्रात्मकं विश्वं यदजस्रं स्वभावतः ॥ ३ ॥
tasyānantaprakāśātmarūpasyānantacinmaṇeḥ ,
sattāmātrātmakaṃ viśvaṃ yadajasraṃ svabhāvataḥ 3
3. tasya anantaprakāśātmarūpasya anantacinmaṇeḥ
sattāmātrātmakam viśvam yat ajasram svabhāvataḥ
3. anantaprakāśātmarūpasya anantacinmaṇeḥ tasya,
sattāmātrātmakam viśvam yat svabhāvataḥ ajasram [bhavati].
3. From that infinite gem of consciousness (cit), whose form is infinite light, the universe, which is merely existence by nature, continuously arises spontaneously from its own intrinsic nature (svabhāvaḥ).
तदात्मनि स्वयं किंचिच्चेत्यतामिव गच्छति ।
अगृहीतात्मकं संविदहंमर्शनपूर्वकम् ॥ ४ ॥
tadātmani svayaṃ kiṃciccetyatāmiva gacchati ,
agṛhītātmakaṃ saṃvidahaṃmarśanapūrvakam 4
4. tadātmani svayam kiñcit cetyatām iva gacchati
agṛhītātmakam saṃvit ahaṃmarśanapūrvakam
4. tadātmani svayam kiñcit iva cetyatām gacchati.
agṛhītātmakam ahaṃmarśanapūrvakam saṃvit [bhavati].
4. In that Self (ātman), something, as it were, spontaneously attains the state of being cognized. This consciousness (saṃvit), whose true nature is ungrasped, is preceded by the feeling of 'I' or self-perception (ahaṃmarśana).
भाविनामार्थकलनैः किंचिदूहितरूपकम् ।
आकाशादणु शुद्धं च सर्वस्मिन्भाति बोधनम् ॥ ५ ॥
bhāvināmārthakalanaiḥ kiṃcidūhitarūpakam ,
ākāśādaṇu śuddhaṃ ca sarvasminbhāti bodhanam 5
5. bhāvināmārthakalanaiḥ kiñcit ūhitarūpakam
ākāśāt aṇu śuddham ca sarvasmin bhāti bodhanam
5. bhāvināmārthakalanaiḥ,
kiñcit ūhitarūpakam,
ākāśāt aṇu,
śuddham ca bodhanam sarvasmin bhāti.
5. Through the conceptualization of future names and meanings, something that is a conceived form, subtler than space and pure, namely awareness (bodhanam), manifests in everything.
ततः सा परमा सत्ता सचेतश्चेतनोन्मुखी ।
चिन्नामयोग्या भवति किंचिल्लभ्यतया तथा ॥ ६ ॥
tataḥ sā paramā sattā sacetaścetanonmukhī ,
cinnāmayogyā bhavati kiṃcillabhyatayā tathā 6
6. tataḥ sā paramā sattā sacetaḥ cetanonmukhī
cit-nāma-yogyā bhavati kiñcit labhyatayā tathā
6. tataḥ sā paramā sacetaḥ cetanonmukhī sattā
kiñcit labhyatayā tathā cit-nāma-yogyā bhavati
6. Thereafter, that supreme, conscious existence (sattā), which is directed towards consciousness, becomes suitable to be called 'consciousness' (cit) because it is now somewhat perceivable.
घनसंवेदना पश्चाद्भाविजीवादिनामिका ।
संभवत्यात्तकलना यदोज्झति परं पदम् ॥ ७ ॥
ghanasaṃvedanā paścādbhāvijīvādināmikā ,
saṃbhavatyāttakalanā yadojjhati paraṃ padam 7
7. ghana-saṃvedanā paścāt bhāvi-jīva-ādi-nāmikā
saṃbhavati ātta-kalanā yat ujjhati param padam
7. paścāt ghana-saṃvedanā bhāvi-jīva-ādi-nāmikā
ātta-kalanā saṃbhavati yat param padam ujjhati
7. Afterwards, this (supreme existence), which is characterized by dense consciousness and is designated by names such as 'future living beings (jīva)', comes into being, having adopted (limited) cognition, when it relinquishes the supreme state (param padam).
सत्तैव भावनामात्रसारा संसरणोन्मुखी ।
तदा वस्तुस्वभावेन त्वनुत्तिष्ठति तामिमाम् ॥ ८ ॥
sattaiva bhāvanāmātrasārā saṃsaraṇonmukhī ,
tadā vastusvabhāvena tvanuttiṣṭhati tāmimām 8
8. sattā eva bhāvanā-mātra-sārā saṃsaraṇa-unmukhī
tadā vastu-sva-bhāvena tu anuttiṣṭhati tām imām
8. tadā tu vastu-sva-bhāvena bhāvanā-mātra-sārā
saṃsaraṇa-unmukhī sattā eva imām tām anuttiṣṭhati
8. Indeed, existence (sattā) itself, whose essence is merely ideation and which is directed towards transmigration (saṃsāra), then truly manifests this (state), by the intrinsic nature (dharma) of reality.
समनन्तरमेवास्याः स्वसत्तोदेति शून्यता ।
शब्दादिगुणबीजं सा भविष्यदभिधार्थदा ॥ ९ ॥
samanantaramevāsyāḥ svasattodeti śūnyatā ,
śabdādiguṇabījaṃ sā bhaviṣyadabhidhārthadā 9
9. samanantaram eva asyāḥ sva-sattā udeti śūnyatā
śabda-ādi-guṇa-bījam sā bhaviṣyat-abhidhā-arthadā
9. asyāḥ samanantaram eva sva-sattā śūnyatā udeti sā
śabda-ādi-guṇa-bījam bhaviṣyat-abhidhā-arthadā
9. Immediately thereafter, from that (supreme existence), its own 'emptiness' (śūnyatā) arises, which is the seed for qualities like sound. That (śūnyatā) then gives meaning to future names and designations.
अहंतोदेति तदनु सह वै कालसत्तया ।
भविष्यदभिधार्थेन बीजं मुख्यजगत्स्थितेः ॥ १० ॥
ahaṃtodeti tadanu saha vai kālasattayā ,
bhaviṣyadabhidhārthena bījaṃ mukhyajagatsthiteḥ 10
10. ahaṃtā udeti tadanu saha vai kālasattayā
bhaviṣyadabhidhārthena bījam mukhyajagatsthiteḥ
10. ahaṃtā tadanu vai kālasattayā saha
bhaviṣyadabhidhārthena mukhyajagatsthiteḥ bījam udeti
10. The ego (ahaṃtā) emerges, and subsequently, along with the reality of time, and through the designation of 'the future', it becomes the primary seed for the world's existence.
तस्याः शक्तेः परायास्तु स्वसंवेदनमात्रकम् ।
एतज्जालमसद्रूपं सदिवोदेति विस्फुरत् ॥ ११ ॥
tasyāḥ śakteḥ parāyāstu svasaṃvedanamātrakam ,
etajjālamasadrūpaṃ sadivodeti visphurat 11
11. tasyāḥ śakteḥ parāyāḥ tu svasaṃvedanamātrakam
etat jālam asadrūpam sat iva udeti visphurat
11. tasyāḥ parāyāḥ śakteḥ tu svasaṃvedanamātrakam.
etat asadrūpam jālam sat iva visphurat udeti.
11. Indeed, the mere self-awareness pertains to that supreme power (śakti). From this, this entire network, unreal in its nature, appears as if real, vividly manifesting.
एवंप्रायात्मिका संविद्बीजं संकल्पशाखिनः ।
भवत्यहंकारकणस्ततः स्पन्दतया मरुत् ॥ १२ ॥
evaṃprāyātmikā saṃvidbījaṃ saṃkalpaśākhinaḥ ,
bhavatyahaṃkārakaṇastataḥ spandatayā marut 12
12. evaṃprāyātmikā saṃvid bījam saṃkalpaśākhinaḥ
bhavati ahaṃkārakaṇaḥ tataḥ spandatayā marut
12. evaṃprāyātmikā saṃvid saṃkalpaśākhinaḥ bījam bhavati.
tataḥ ahaṃkārakaṇaḥ spandatayā marut (bhavati).
12. Consciousness (saṃvid), being of such a nature, becomes the seed for the tree of imagination (saṃkalpa). From that arises a particle of ego (ahaṃkāra), which then, through its vibratory nature, becomes the vital air (marut).
चिदहं तावती व्योमशब्दतन्मात्रभावनात् ।
स्वतो घनीभूय शनैः स्वतन्मात्रं भवत्यलम् ॥ १३ ॥
cidahaṃ tāvatī vyomaśabdatanmātrabhāvanāt ,
svato ghanībhūya śanaiḥ svatanmātraṃ bhavatyalam 13
13. cit aham tāvatī vyomaśabdatanmātrabhāvanāt svataḥ
ghanībhūya śanaiḥ svatanmātram bhavati alam
13. tāvatī cit aham vyomaśabdatanmātrabhāvanāt svataḥ ghanībhūya śanaiḥ alam svatanmātram bhavati.
13. That expansive I-consciousness (cit-aham), through the contemplation of the subtle elements (tanmātra) of space (vyoman) and sound (śabda), spontaneously solidifies and gradually becomes entirely its own subtle element.
भाविनामार्थरूपं तद्बीजं शब्दौघशाखिनः ।
पदवाक्यप्रमाणाख्यं वेदवृन्दं विकासितम् ॥ १४ ॥
bhāvināmārtharūpaṃ tadbījaṃ śabdaughaśākhinaḥ ,
padavākyapramāṇākhyaṃ vedavṛndaṃ vikāsitam 14
14. bhāvināmārtharūpam tat bījam śabdaughaśākhinaḥ
padavākyapramāṇākhyam vedavṛndam vikāsitam
14. vedavṛndam padavākyapramāṇākhyam tat bījam
bhāvināmārtharūpam śabdaughaśākhinaḥ vikāsitam
14. The collection of Vedas, known as "pada" (word), "vākya" (sentence), and "pramāṇa" (means of knowledge), was manifested as that seed, which embodies the forms of future names and meanings, and from which springs the tree with a multitude of words as its branches.
तस्मादुदेष्यत्यखिला जगच्छ्रीः परमात्मनः ।
शब्दौघनिर्मितार्थौघपरिणामविसारिणः ॥ १५ ॥
tasmādudeṣyatyakhilā jagacchrīḥ paramātmanaḥ ,
śabdaughanirmitārthaughapariṇāmavisāriṇaḥ 15
15. tasmāt udeṣyati akhilā jagat śrīḥ paramātmanaḥ
śabdaughanirmitārthaughapariṇāmavisāriṇaḥ
15. tasmāt paramātmanaḥ śabdaughanirmitārthaughapariṇāmavisāriṇaḥ
akhilā jagat śrīḥ udeṣyati
15. From that Supreme Self (paramātman), who pervades and expands through the transformations of the myriad meanings created by the vast multitude of words, the entire splendor of the world will emerge.
चिदेवंपरिवारा सा जीवशब्देन कथ्यते ।
भाविशब्दार्थजालेन बीजं रूपौघशाखिनः ॥ १६ ॥
cidevaṃparivārā sā jīvaśabdena kathyate ,
bhāviśabdārthajālena bījaṃ rūpaughaśākhinaḥ 16
16. cit evamparivārā sā jīvaśabdena kathyate
bhāviśabdārthajālen bījam rūpaughaśākhinaḥ
16. sā cit evamparivārā jīvaśabdena kathyate.
bhāviśabdārthajālen rūpaughaśākhinaḥ bījam (bhavati)
16. That Consciousness (cit), when thus accompanied, is referred to by the term "jīva" (individual soul). Through the network of future words and meanings, it becomes the seed of the tree whose branches are the multitude of forms.
चतुर्दशविधं भूतजालमावलितान्तरम् ।
जगज्जठरगर्तौघं प्रसरिष्यति वै ततः ॥ १७ ॥
caturdaśavidhaṃ bhūtajālamāvalitāntaram ,
jagajjaṭharagartaughaṃ prasariṣyati vai tataḥ 17
17. caturdaśavidham bhūtajālam āvalitāntaram
jagajjaṭharagartaugham prasarisyati vai tataḥ
17. tataḥ vai caturdaśavidham āvalitāntaram
bhūtajālam jagajjaṭharagartaugham prasarisyati
17. The fourteen-fold multitude of beings, with its inner essence encompassed, will indeed expand from that (jīva/seed), constituting the vast array of cavities within the world's womb.
असंप्राप्ताभिधाचारा चिज्जवात्प्रस्फुरद्वपुः ।
सा चैव स्पर्शतन्मात्रं भावनाद्भवति क्षणात् ॥ १८ ॥
asaṃprāptābhidhācārā cijjavātprasphuradvapuḥ ,
sā caiva sparśatanmātraṃ bhāvanādbhavati kṣaṇāt 18
18. asaṃprāptābhidhācārā cit javāt prasphurat vapuḥ
sā ca eva sparśatanmātraṃ bhāvanāt bhavati kṣaṇāt
18. sā eva cit asaṃprāptābhidhācārā javāt prasphurat
vapuḥ kṣaṇāt bhāvanāt sparśatanmātraṃ bhavati
18. That consciousness (cit), which has not yet acquired specific names or functions, quickly manifests as a vibrating form. And through ideation, that very consciousness instantaneously becomes the subtle element of touch.
पवनस्कन्धविस्तारं बीजं स्पर्शौघशाखिनः ।
सर्वभूतक्रियास्पन्दस्तस्मात्संप्रसरिष्यति ॥ १९ ॥
pavanaskandhavistāraṃ bījaṃ sparśaughaśākhinaḥ ,
sarvabhūtakriyāspandastasmātsaṃprasariṣyati 19
19. pavanaskandhavistāraṃ bījaṃ sparśaughaśākhinaḥ
sarvabhūtakriyāspandaḥ tasmāt saṃprasariṣyati
19. pavanaskandhavistāraṃ sparśaughaśākhinaḥ bījam
tasmāt sarvabhūtakriyāspandaḥ saṃprasariṣyati
19. The expansion of the mass of air is the seed for the spreading tree of the multitude of touches. From that, the vibratory action of all beings will spread forth.
तत्रैव चिद्विलासेन प्रकाशोऽनुभवाद्भवेत् ।
तेजस्तन्मात्रकं तत्तु भविष्यदभिधार्थकम् ॥ २० ॥
tatraiva cidvilāsena prakāśo'nubhavādbhavet ,
tejastanmātrakaṃ tattu bhaviṣyadabhidhārthakam 20
20. tatra eva cit vilāsena prakāśaḥ anubhavāt bhavet
tejas tanmātrakaṃ tat tu bhaviṣyat abhidhārthakam
20. tatra eva cit vilāsena anubhavāt prakāśaḥ bhavet
tat tu tejas tanmātrakaṃ bhaviṣyat abhidhārthakam
20. There itself, through the play of consciousness (cit), light (prakāśa) would arise from experience. That, indeed, is the subtle element of light, possessing future names and meanings.
तत्सूर्याग्निविजृम्भादिबीजमालोकशाखिनः ।
तस्माद्रूपविभेदेन संसारः प्रसरिष्यति ॥ २१ ॥
tatsūryāgnivijṛmbhādibījamālokaśākhinaḥ ,
tasmādrūpavibhedena saṃsāraḥ prasariṣyati 21
21. tat sūryāgnivijṛmbhādibījam ālokāśākhinaḥ
tasmāt rūpavibhedena saṃsāraḥ prasariṣyati
21. tat sūryāgnivijṛmbhādibījam ālokāśākhinaḥ
tasmāt rūpavibhedena saṃsāraḥ prasariṣyati
21. That is the seed for the expansion of the sun, fire, and so on, and for the tree of light. From that, the cycle of transmigration (saṃsāra) will spread through the distinctions of form.
भावयंस्तनुतामेव रसस्कन्ध इवाम्भसः ।
स्वदनं तस्य सङ्घस्य रसतन्मात्रमुच्यते ॥ २२ ॥
bhāvayaṃstanutāmeva rasaskandha ivāmbhasaḥ ,
svadanaṃ tasya saṅghasya rasatanmātramucyate 22
22. bhāvayan tanutām eva rasaskandhaḥ iva ambhasaḥ
svadanam tasya saṅghasya rasatanmātram ucyate
22. ambhasaḥ tanutām eva bhāvayan rasaskandhaḥ iva (asti),
tasya saṅghasya svadanam rasatanmātram ucyate.
22. Just as water, when its subtle nature is contemplated, becomes an essential mass of flavor, so too the savoring of that aggregate (of subtle perceptions) is called the subtle element (tanmātra) of taste.
भाविवारिविलासात्मा तद्बीजं रसशाखिनः ।
अन्योन्यस्वदने तस्मात्संसारः प्रसरिष्यति ॥ २३ ॥
bhāvivārivilāsātmā tadbījaṃ rasaśākhinaḥ ,
anyonyasvadane tasmātsaṃsāraḥ prasariṣyati 23
23. bhāvīvārivilāsātmā tat bījam rasaśākhinaḥ
anyonyasvadane tasmāt saṃsāraḥ prasarisyati
23. bhāvīvārivilāsātmā rasaśākhinaḥ tat bījam (asti).
anyonyasvadane tasmāt saṃsāraḥ prasarisyati.
23. That one, whose essence (ātman) is the future manifestation of water, is the seed of the tree of taste. Through mutual savoring, therefore, the cycle of phenomenal existence (saṃsāra) will proliferate.
भविष्यद्रूपसंकल्पनामासौ कल्पनात्मकः ।
संकल्पात्मगुणैर्गन्धतन्मात्रत्वं प्रपश्यति ॥ २४ ॥
bhaviṣyadrūpasaṃkalpanāmāsau kalpanātmakaḥ ,
saṃkalpātmaguṇairgandhatanmātratvaṃ prapaśyati 24
24. bhaviṣyadrūpasaṅkalpanātmā asau kalpanātmakaḥ
saṅkalpātmaguṇaiḥ gandhatanmātratvam prapaśyati
24. bhaviṣyadrūpasaṅkalpanātmā asau kalpanātmakaḥ saṅkalpātmaguṇaiḥ gandhatanmātratvam prapaśyati.
24. That one, who is of an imaginative nature (kalpanātmaka) and whose essence (ātman) is the conception of future forms, perceives the subtle element (tanmātra) of smell through the qualities inherent in conception (saṅkalpa).
भाविभूगोलकत्वेन बीजमाकृतिशाखिनः ।
सर्वाधारात्मनस्तस्मात्संसारः प्रसरिष्यति ॥ २५ ॥
bhāvibhūgolakatvena bījamākṛtiśākhinaḥ ,
sarvādhārātmanastasmātsaṃsāraḥ prasariṣyati 25
25. bhāvibhūgolakatvena bījam ākṛtiśākhinaḥ
sarvādhārātmanaḥ tasmāt saṃsāraḥ prasarisyati
25. bhāvibhūgolakatvena ākṛtiśākhinaḥ bījam sarvādhārātmanaḥ (udeti).
tasmāt saṃsāraḥ prasarisyati.
25. By means of its future state as the earth-sphere, the seed of the tree of form (ākṛtiśākhin) arises from the self (ātman) that is the support of all. Therefore, from that (self and its manifestation as the seed), the cycle of phenomenal existence (saṃsāra) will proliferate.
चिता विभाव्यमानानि तन्मात्राणि परस्परम् ।
स्वयं परिणतान्यन्तरम्बुनीव निरन्तरम् ॥ २६ ॥
citā vibhāvyamānāni tanmātrāṇi parasparam ,
svayaṃ pariṇatānyantarambunīva nirantaram 26
26. citā vibhāvyamānāni tanmātrāṇi parasparam
svayaṃ pariṇatāni antar ambunī iva nirantaram
26. yathā ambunī antaram nirantaram svayaṃ pariṇatāni (bhavataḥ),
tathā citā vibhāvyamānāni tanmātrāṇi parasparam svayaṃ pariṇatāni (bhavanti).
26. Just as water continually transforms itself internally, so too do the subtle elements (tanmātras), being mutually manifested by consciousness (cit), spontaneously and continuously transform themselves.
तथैतानि विमिश्राणि विविक्तानि पुनर्यथा ।
न शुद्धान्युपलभ्यन्ते सर्वनाशान्तमेव हि ॥ २७ ॥
tathaitāni vimiśrāṇi viviktāni punaryathā ,
na śuddhānyupalabhyante sarvanāśāntameva hi 27
27. tathā etāni vimiśrāṇi viviktāni punaḥ yathā
na śuddhāni upalabhyante sarvanāśāntam eva hi
27. tathā etāni vimiśrāṇi (ca) punaḥ yathā viviktāni (api),
sarvanāśāntam eva hi na śuddhāni upalabhyante.
27. Similarly, these (subtle elements), whether they are mixed or again separated, are indeed not found in a pure state until the very end of all dissolution.
संवित्तिमात्ररूपाणि स्थितानि गगनोदरे ।
भवन्ति वटजालानि यथा बीजकणान्तरे ॥ २८ ॥
saṃvittimātrarūpāṇi sthitāni gaganodare ,
bhavanti vaṭajālāni yathā bījakaṇāntare 28
28. saṃvittimātrarūpāṇi sthitāni gaganodare
bhavanti vaṭajālāni yathā bījakanāntare
28. (etāni) gaganodare saṃvittimātrarūpāṇi sthitāni bhavanti,
yathā bījakanāntare vaṭajālāni (bhavanti).
28. Existing in the expanse of space, these (elements) are merely forms of consciousness (saṃvitti), just as the intricate networks of a banyan tree exist within a tiny seed particle.
प्रसवं परिपश्यन्ति शतशाखं स्फुरन्ति च ।
परमाण्वन्तरे भान्ति क्षणात्कल्पीभवन्ति च ॥ २९ ॥
prasavaṃ paripaśyanti śataśākhaṃ sphuranti ca ,
paramāṇvantare bhānti kṣaṇātkalpībhavanti ca 29
29. prasavam paripaśyanti śataśākham sphuranti ca
paramāṇu antare bhānti kṣaṇāt kalpībhavanti ca
29. prasavam paripaśyanti,
śataśākham sphuranti ca,
paramāṇu antare bhānti ca,
kṣaṇāt kalpībhavanti ca.
29. They (the subtle elements) observe creation, they sprout forth with a hundred branches, and they shine even within an atom, and instantly, they become a cosmic age (kalpa).
विवर्तमेव धावन्ति निर्विवर्तानि सन्ति च ।
चिद्वेधितानि सर्वाणि क्षणात्पिण्डीभवन्ति च ॥ ३० ॥
vivartameva dhāvanti nirvivartāni santi ca ,
cidvedhitāni sarvāṇi kṣaṇātpiṇḍībhavanti ca 30
30. vivartam eva dhāvanti nirvivartāni santi ca
cidvedhitāni sarvāṇi kṣaṇāt piṇḍībhavanti ca
30. sarvāṇi vivartam eva dhāvanti ca nirvivartāni
santi ca cidvedhitāni kṣaṇāt piṇḍībhavanti
30. Appearances indeed manifest as transformations, yet they also inherently exist as non-transformations. All things, when infused with pure consciousness (cit), instantly coalesce into a solid form.
तन्मात्रगणमेतत्स्यात्सा संकल्पात्मिका चितिः ।
वेदनात्रसरेण्वाभमनाकारैव पश्यति ॥ ३१ ॥
tanmātragaṇametatsyātsā saṃkalpātmikā citiḥ ,
vedanātrasareṇvābhamanākāraiva paśyati 31
31. tanmātragaṇam etat syāt sā saṃkalpātmikā
citiḥ vedanātrasareṇvābham anākārā eva paśyati
31. etat tanmātragaṇam syāt sā citiḥ saṃkalpātmikā (asti)
anākārā eva (sā citiḥ) vedanātrasareṇvābham paśyati
31. This (world) consists of the aggregate of subtle elements (tanmātras). That consciousness (citi) is volitional in nature. Though formless itself, it perceives like a trembling speck of sensation.
बीजं जगत्सु ननु पञ्चकमात्रमेव बीजं पराव्यवहितस्थितिशक्तिराद्या ।
बीजं तदेव भवतीति सदानुभूतं चिन्मात्रमेवमजमाद्यमतो जगच्छीः ॥ ३२ ॥
bījaṃ jagatsu nanu pañcakamātrameva bījaṃ parāvyavahitasthitiśaktirādyā ,
bījaṃ tadeva bhavatīti sadānubhūtaṃ cinmātramevamajamādyamato jagacchīḥ 32
32. bījam jagatsu nanu pañcaka mātram eva
bījam parā avyavahitasthitiśaktiḥ ādyā
bījam tat eva bhavati iti sadā anubhūtam
cinmātram evam ajam ādyam ataḥ jagat śrīḥ
32. nanu jagatsu bījam pañcaka mātram eva (asti).
(tat eva bījam) parā avyavahitasthitiśaktiḥ ādyā (asti).
tat bījam eva sadā anubhūtam iti bhavati.
evam (hi) cinmātram ajam ādyam (asti).
ataḥ jagat śrīḥ (asti).
32. Indeed, the seed (bīja) of the worlds is merely the five subtle elements. This primordial, supreme, and immediately abiding power (śakti) is itself the seed. That very seed (bīja) eternally exists and is thus always experienced. Pure consciousness (cit) is therefore unborn and primal; hence, it constitutes the glory of the world.

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 (current chapter) 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