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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-14

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श्रीवसिष्ठ उवाच ।
इत्थं जगदहंतादिदृश्यजातं न किंचन ।
अजातत्वाच्च नास्त्वेव यच्चास्ति परमेव तत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
itthaṃ jagadahaṃtādidṛśyajātaṃ na kiṃcana ,
ajātatvācca nāstveva yaccāsti parameva tat 1
1. śrī-vasiṣṭha uvāca ittham jagat ahaṃtādi dṛśya-jātam na
kiṃcana ajātatvāt ca na asti eva yat ca asti param eva tat
1. śrī-vasiṣṭha uvāca.
ittham jagat ahaṃtādi dṛśya-jātam kiṃcana na.
ca ajātatvāt na asti eva.
ca yat asti tat param eva.
1. Śrī Vasiṣṭha said: In this manner, the universe (jagat), the ego (ahaṅkāra), and all other perceived phenomena are nothing at all. Furthermore, because they are unborn (ajāta), they do not exist. And whatever truly exists, that alone is the supreme (param).
परमाकाशमेवादौ जीवतां चेतति स्वयम् ।
निःस्पन्दाम्भोधिकुहरे सलिलं स्पन्दतामिव ॥ २ ॥
paramākāśamevādau jīvatāṃ cetati svayam ,
niḥspandāmbhodhikuhare salilaṃ spandatāmiva 2
2. paramākāśam eva ādau jīvatām cetati svayam
niḥspandāmbhodhikuhare salilam spandatām iva
2. ādau paramākāśam eva svayam jīvatām cetati.
niḥspandāmbhodhikuhare salilam spandatām iva.
2. Initially, the supreme space (paramākāśa) itself spontaneously becomes conscious of life (jīvatā), just as water within the depths of a motionless ocean seems to stir.
आकाशरूपमजहदेवं वेत्तीव हृद्यताम् ।
स्वप्नसंकल्पशैलादाविव चिद्वृत्तिरान्तरी ॥ ३ ॥
ākāśarūpamajahadevaṃ vettīva hṛdyatām ,
svapnasaṃkalpaśailādāviva cidvṛttirāntarī 3
3. ākāśa-rūpam ajahat evam vetti iva hṛdyatām
svapnasaṅkalpaśailādau iva cit-vṛttiḥ āntarī
3. evam ākāśa-rūpam ajahat hṛdyatām vetti iva.
svapnasaṅkalpaśailādau iva āntarī cit-vṛttiḥ.
3. Thus, without abandoning its nature as space (ākāśa), it (the supreme space) appears to perceive pleasantness, just as the inner mental modification (cit-vṛtti) experiences things like mountains in a dream or through imagination (saṅkalpa).
पृथ्व्यादिरहितो देहो यो विंराडात्मको महान् ।
आतिवाहिक एवासौ चिन्मात्राच्छनभोमयः ॥ ४ ॥
pṛthvyādirahito deho yo viṃrāḍātmako mahān ,
ātivāhika evāsau cinmātrācchanabhomayaḥ 4
4. pṛthvyādirahitaḥ dehaḥ yaḥ virāḍātmakaḥ mahān
ātivāhikaḥ eva asau cinmātrāt ca nabhomayaḥ
4. yaḥ pṛthvyādirahitaḥ mahān virāḍātmakaḥ dehaḥ,
asau eva ātivāhikaḥ [ca] cinmātrāt nabhomayaḥ [asti].
4. That great body, which is devoid of earth and other gross elements and constitutes the universal Self (ātman), is indeed the subtle (transmigratory) body, formed from pure consciousness and space.
अक्षयः स्वप्नशैलाभः स्थिरस्वप्नपुरोपमः ।
चित्रकृत्स्थिरचित्तस्थचित्रसैन्यसमाकृतिः ॥ ५ ॥
akṣayaḥ svapnaśailābhaḥ sthirasvapnapuropamaḥ ,
citrakṛtsthiracittasthacitrasainyasamākṛtiḥ 5
5. akṣayaḥ svapnaśailābhaḥ sthirasvapnapurōpamaḥ
citrakṛt sthiracittastha citrasainyasamākṛtiḥ
5. [Asau dehaḥ] akṣayaḥ,
svapnaśailābhaḥ,
sthirasvapnapurōpamaḥ,
[ca] citrakṛt sthiracittastha citrasainyasamākṛtiḥ [asti].
5. It is imperishable, resembling a mountain in a dream, and like a city in a fixed dream. It takes the form of a painted army placed within the stable mind of a painter.
अनिखातमहास्तम्भपुत्रिकौघसमोपमः ।
ब्रह्माकाशेऽनिखातात्मा सुस्तम्भे शालभञ्जिका ॥ ६ ॥
anikhātamahāstambhaputrikaughasamopamaḥ ,
brahmākāśe'nikhātātmā sustambhe śālabhañjikā 6
6. anikhātamahāstambhaputrikaughasamopamaḥ
brahmākāśe anikhātātmā sustambhe śālabhañjikā
6. [Asau dehaḥ] anikhātamahāstambhaputrikaughasamopamaḥ [asti].
Brahmākāśe sustambhe anikhātātmā śālabhañjikā [iva asti].
6. It is comparable to a multitude of statues on great, un-erected pillars. In the boundless space of Brahman (brahman), it is like a statue (śālabhañjikā) whose essence (ātman) is not fixed, standing on a firm pillar.
आद्यः प्रजापतिः एवं स्वयंभूरिति विश्रुतः ।
प्राक्तनानां स्वकार्याणामभावादप्यकारणः ॥ ७ ॥
ādyaḥ prajāpatiḥ evaṃ svayaṃbhūriti viśrutaḥ ,
prāktanānāṃ svakāryāṇāmabhāvādapyakāraṇaḥ 7
7. ādyaḥ prajāpatiḥ evam svayambhūḥ iti viśrutaḥ
prāktanānām svakāryāṇām abhāvāt api akāraṇaḥ
7. ādyaḥ prajāpatiḥ evam svayambhūḥ iti viśrutaḥ [asti].
[Saḥ] prāktanānām svakāryāṇām abhāvāt api akāraṇaḥ [asti].
7. He is renowned as the primordial Prajāpati and the self-born (Svayambhū). Even due to the absence of his own prior actions (karma) as effects, he is also causeless.
महाप्रलयपर्यन्तेष्वाद्यकालपितामहाः ।
मुच्यन्ते सर्व एवातः प्राक्तनं कर्म तेषु किम् ॥ ८ ॥
mahāpralayaparyanteṣvādyakālapitāmahāḥ ,
mucyante sarva evātaḥ prāktanaṃ karma teṣu kim 8
8. mahāpralayaparyanteṣu ādyakālapitāmahāḥ mucyante
sarve eva ataḥ prāktanam karma teṣu kim
8. mahāpralayaparyanteṣu ādyakālapitāmahāḥ sarve
eva mucyante ataḥ teṣu prāktanam karma kim
8. At the very end of the great cosmic dissolution (mahāpralaya), all the primeval progenitors are liberated. Therefore, what past actions (karma) could possibly remain for them?
सोऽकुड्य एव कुड्यात्मा दृश्यादृश्यः स्वयंस्थितः ।
न च दृश्यं न च द्रष्टा न स्रष्टा सर्वमेव च ॥ ९ ॥
so'kuḍya eva kuḍyātmā dṛśyādṛśyaḥ svayaṃsthitaḥ ,
na ca dṛśyaṃ na ca draṣṭā na sraṣṭā sarvameva ca 9
9. saḥ akuḍya eva kuḍyātmā dṛśyādṛśyaḥ svayaṃsthitaḥ
na ca dṛśyam na ca draṣṭā na sraṣṭā sarvam eva ca
9. saḥ akuḍya eva kuḍyātmā dṛśyādṛśyaḥ svayaṃsthitaḥ
na ca dṛśyam na ca draṣṭā na sraṣṭā sarvam eva ca
9. He is indeed wall-less, yet whose essence (ātman) is like a wall – visible and invisible, self-existent. He is neither the seen object, nor the seer, nor the creator, nor is He everything.
प्रतिशब्दपदार्थानां सर्वेषामेष एव सः ।
तस्मादुदेति जीवाली दीपाली दीपकादिव ॥ १० ॥
pratiśabdapadārthānāṃ sarveṣāmeṣa eva saḥ ,
tasmādudeti jīvālī dīpālī dīpakādiva 10
10. pratiśabdapadārthānām sarveṣām eṣaḥ eva
saḥ tasmāt udeti jīvālī dīpālī dīpaka iva
10. saḥ eṣaḥ eva pratiśabdapadārthānām sarveṣām
tasmāt jīvālī udeti dīpālī dīpaka iva
10. He is indeed that essence (of reality) which underlies all words and their referents. From Him arises the multitude of living beings (jīvālī), just as a series of lamps (dīpālī) originates from a single lamp.
संकल्प एव संकल्पात्किलैति क्ष्मादिवर्जितः ।
आदिमादिव निःशून्यः स्वप्नात्स्वप्नान्तरं यथा ॥ ११ ॥
saṃkalpa eva saṃkalpātkilaiti kṣmādivarjitaḥ ,
ādimādiva niḥśūnyaḥ svapnātsvapnāntaraṃ yathā 11
11. saṅkalpaḥ eva saṅkalpāt kila eti kṣmādivarjitaḥ
ādimāt iva niḥśūnyaḥ svapnāt svapnāntaram yathā
11. saṅkalpaḥ eva saṅkalpāt kila eti kṣmādivarjitaḥ
niḥśūnyaḥ iva ādimāt yathā svapnāt svapnāntaram
11. Conception (saṅkalpa) itself indeed arises from (another) conception, devoid of earth and other elements, completely void, just as something emerges from the primordial (cause). This is comparable to transitioning from one dream to another.
अस्मादेकप्रतिस्पन्दाज्जीवाः संप्रसरन्ति ये ।
सहकारिकारणानामभावाच्च स एव ते ॥ १२ ॥
asmādekapratispandājjīvāḥ saṃprasaranti ye ,
sahakārikāraṇānāmabhāvācca sa eva te 12
12. asmāt eka-pratispandāt jīvāḥ samprasaranti
ye sahakāri-kāraṇānām abhāvāt ca saḥ eva te
12. ye jīvāḥ asmāt eka-pratispandāt samprasaranti,
te ca sahakāri-kāraṇānām abhāvāt saḥ eva.
12. Due to the absence of auxiliary causes, those individual souls (jīva) that emanate from this single vibration are indeed that very same [Reality].
सहकारिकारणानामभावे कार्यकारणम् ।
एकमेतदतो नान्यः परस्मात्सर्गविभ्रमः ॥ १३ ॥
sahakārikāraṇānāmabhāve kāryakāraṇam ,
ekametadato nānyaḥ parasmātsargavibhramaḥ 13
13. sahakāri-kāraṇānām abhāve kārya-kāraṇam ekam
etat ataḥ na anyaḥ parasmāt sarga-vibhramaḥ
13. sahakāri-kāraṇānām abhāve etat kārya-kāraṇam ekam.
ataḥ parasmāt anyaḥ sarga-vibhramaḥ na [asti].
13. In the absence of auxiliary causes, this [relationship of] effect and cause becomes one. Therefore, there is no other illusion of creation (sarga) separate from the Supreme (para).
ब्रह्मवाद्यो विराडात्मा विराडात्मेव सर्गता ।
जीवाकाशः स एवेत्थं स्थितः पृथ्व्याद्यसद्यतः ॥ १४ ॥
brahmavādyo virāḍātmā virāḍātmeva sargatā ,
jīvākāśaḥ sa evetthaṃ sthitaḥ pṛthvyādyasadyataḥ 14
14. brahma-vādyaḥ virāṭ-ātmā virāṭ-ātmā iva sargatā
jīvākāśaḥ saḥ eva ittham sthitaḥ pṛthvī-ādi-asat yataḥ
14. brahma-vādyaḥ virāṭ-ātmā.
virāṭ-ātmā iva sargatā [asti].
jīvākāśaḥ saḥ eva ittham sthitaḥ,
yataḥ pṛthvī-ādi asat.
14. The universal self (virāṭ-ātman) is what is to be called Brahman (brahman), and the state of creation (sargatā) is just like the universal self (virāṭ-ātman). That individual soul-space (jīvākāśa) is indeed that very same [Brahman], because from it, the earth and other elements are unreal (asat).
श्रीराम उवाच ।
किं स्यात्परिमितो जीवो राशिराहो अनन्तकः ।
आहोस्विदस्त्यनन्तात्मा जीवपिण्डोऽचलोपमः ॥ १५ ॥
śrīrāma uvāca ,
kiṃ syātparimito jīvo rāśirāho anantakaḥ ,
āhosvidastyanantātmā jīvapiṇḍo'calopamaḥ 15
15. śrīrāma uvāca kim syāt parimitaḥ jīvaḥ rāśiḥ āho anantakaḥ
āho-svit asti ananta-ātmā jīva-piṇḍaḥ acala-upamaḥ
15. śrīrāma uvāca: jīvaḥ parimitaḥ syāt kim,
āho anantakaḥ rāśiḥ [syāt]? āho-svit ananta-ātmā acala-upamaḥ jīva-piṇḍaḥ asti?
15. Śrī Rāma asked: Is the individual soul (jīva) finite, or is it an infinite multitude? Or, is there an infinite self (ātman), a collective of individual souls (jīva) that is immovable like a mountain?
धाराः पयोमुच इव शीकरा इव वारिधेः ।
कणास्तप्तायस इव कस्मान्निर्यान्ति जीवकाः ॥ १६ ॥
dhārāḥ payomuca iva śīkarā iva vāridheḥ ,
kaṇāstaptāyasa iva kasmānniryānti jīvakāḥ 16
16. dhārāḥ payomucaḥ iva śīkarāḥ iva vāridheḥ
kaṇāḥ tapta-ayasaḥ iva kasmāt niryānti jīvakāḥ
16. jīvakāḥ kasmāt dhārāḥ payomucaḥ iva vāridheḥ
śīkarāḥ iva tapta-ayasaḥ kaṇāḥ iva niryānti
16. From where do individual living beings (jīvaka) emerge, like streams from clouds, like sprays from the ocean, or like sparks from hot iron?
इति मे भगवन्ब्रूहि जीवजालविनिर्णयम् ।
ज्ञातमेतन्मया प्रायस्तदेव प्रकटीकुरु ॥ १७ ॥
iti me bhagavanbrūhi jīvajālavinirṇayam ,
jñātametanmayā prāyastadeva prakaṭīkuru 17
17. iti me bhagavan brūhi jīva-jāla-vinirṇayam
jñātam etat mayā prāyaḥ tat eva prakaṭīkuru
17. bhagavan iti me jīva-jāla-vinirṇayam brūhi
etat mayā prāyaḥ jñātam tat eva prakaṭīkuru
17. O Lord, explain to me this precise determination (vinirṇaya) of the multitude of individual living beings (jīva-jāla). I have mostly understood this, but please clarify it further.
श्रीवसिष्ठ उवाच ।
एक एव न जीवोऽस्ति राशीनां संभवः कुतः ।
शशशृङ्गं समुड्डीय प्रयातीव हि ते वचः ॥ १८ ॥
śrīvasiṣṭha uvāca ,
eka eva na jīvo'sti rāśīnāṃ saṃbhavaḥ kutaḥ ,
śaśaśṛṅgaṃ samuḍḍīya prayātīva hi te vacaḥ 18
18. śrī-vasiṣṭha uvāca ekaḥ eva na jīvaḥ asti rāśīnām sambhavaḥ
kutaḥ śaśa-śṛṅgam sam-uḍḍīya prayāti iva hi te vacaḥ
18. śrī-vasiṣṭha uvāca ekaḥ jīvaḥ eva na asti rāśīnām sambhavaḥ
kutaḥ hi te vacaḥ śaśa-śṛṅgam sam-uḍḍīya prayāti iva
18. Śrī Vasiṣṭha said: There is not even one individual living being (jīva). Therefore, how can there be a multitude of them? Your statement is indeed like a rabbit's horn taking flight, utterly impossible.
न जीवोऽस्ति न जीवानां राशयः सन्ति राघव ।
न चैकः पर्वतप्रख्यो जीवपिण्डोऽस्ति कश्चन ॥ १९ ॥
na jīvo'sti na jīvānāṃ rāśayaḥ santi rāghava ,
na caikaḥ parvataprakhyo jīvapiṇḍo'sti kaścana 19
19. na jīvaḥ asti na jīvānām rāśayaḥ santi rāghava na
ca ekaḥ parvata-prakhyaḥ jīva-piṇḍaḥ asti kaścana
19. rāghava na jīvaḥ asti na jīvānām rāśayaḥ santi na
ca ekaḥ parvata-prakhyaḥ jīva-piṇḍaḥ kaścana asti
19. O Rāghava, there is no individual living being (jīva), nor are there any multitudes of such living beings. Nor does any single, mountain-like mass of life (jīva-piṇḍa) exist.
जीवशब्दार्थकलनाः समस्तकलनान्विताः ।
नेह काश्चन सन्तीति निश्चयोऽस्तु तवाचलः ॥ २० ॥
jīvaśabdārthakalanāḥ samastakalanānvitāḥ ,
neha kāścana santīti niścayo'stu tavācalaḥ 20
20. jīva-śabdārtha-kalanāḥ samasta-kalanā-anvitāḥ na
iha kāścana santi iti niścayaḥ astu tava acalaḥ
20. tava acalaḥ niścayaḥ astu iti iha jīva-śabdārtha-kalanāḥ
samasta-kalanā-anvitāḥ kāścana na santi
20. Conceptions concerning the meaning of the word 'jīva' (individual soul), and indeed all other conceptions, do not exist here whatsoever. Let your conviction in this truth be unshakeable.
शुद्धचिन्मात्रममलं ब्रह्मास्तीह हि सर्वगम् ।
तद्यथा सर्वशक्तित्वाद्विन्दते याः स्वयं कलाः ॥ २१ ॥
śuddhacinmātramamalaṃ brahmāstīha hi sarvagam ,
tadyathā sarvaśaktitvādvindate yāḥ svayaṃ kalāḥ 21
21. śuddha-cinmātram amalam brahma asti iha hi sarvagam
tat yathā sarva-śaktitvāt vindate yāḥ svayam kalāḥ
21. iha śuddha-cinmātram amalam sarvagam brahma hi asti.
tat yathā sarva-śaktitvāt svayam yāḥ kalāḥ vindate.
21. The pure, stainless, and all-pervading mere consciousness (brahman) indeed exists here. Just as that (brahman), by virtue of its all-potency, spontaneously manifests its own inherent powers (kalās).
चिन्मात्रानुक्रमेणैव संप्रफुल्ललतामिव ।
ननु मूर्ताममूर्ता वा तामेवाशु प्रपश्यति ॥ २२ ॥
cinmātrānukrameṇaiva saṃpraphullalatāmiva ,
nanu mūrtāmamūrtā vā tāmevāśu prapaśyati 22
22. cinmātra-anukrameṇa eva sampratphulla-latām iva
nanu mūrtām amūrtā vā tām eva āśu prapaśyati
22. nanu cinmātra-anukrameṇa eva sampratphulla-latām iva mūrtām amūrtā vā tām eva āśu prapaśyati.
22. Indeed, following the very unfolding of mere consciousness (brahman), one quickly perceives that very (manifestation or power), whether it has form or is formless, just like a fully blooming creeper.
जीवो बुद्धिः क्रियास्पन्दो मनोद्वित्वैक्यमित्यपि ।
स्वसत्तां प्रकचन्तीं तां नियोजयति वेदने ॥ २३ ॥
jīvo buddhiḥ kriyāspando manodvitvaikyamityapi ,
svasattāṃ prakacantīṃ tāṃ niyojayati vedane 23
23. jīvaḥ buddhiḥ kriyā-spandaḥ manaḥ-dvitva-aikyam iti
api sva-sattām prakacantīm tām niyojayati vedane
23. jīvaḥ buddhiḥ kriyā-spandaḥ manaḥ-dvitva-aikyam iti
api tām sva-sattām prakacantīm vedane niyojayati
23. The individual soul (jīva), intellect, vibratory activity, and even the mind's duality and unity – it (the consciousness/jīva) directs that (divine power/manifestation), which is manifesting as its own existence, into experience.
साऽबुद्धैव भवत्येवं भवेद्ब्रह्मैव बोधतः ।
अबोधः प्रेक्षया याति नाशं न तु प्रबुध्यते ॥ २४ ॥
sā'buddhaiva bhavatyevaṃ bhavedbrahmaiva bodhataḥ ,
abodhaḥ prekṣayā yāti nāśaṃ na tu prabudhyate 24
24. sā abuddhā eva bhavati evam bhavet brahma eva bodhataḥ
abodhaḥ prekṣayā yāti nāśam na tu prabudhyate
24. abuddhā sā eva evam bhavati.
bodhataḥ eva brahma bhavet.
prekṣayā abodhaḥ nāśam yāti,
tu na prabudhyate.
24. The self (ātman), being ignorant, remains in this state; but through true knowledge (bodha), it becomes Brahman itself. Ignorance (abodha), when observed, simply vanishes; it does not become enlightened.
यथान्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।
न चास्य ज्ञायते तत्त्वमबोधस्यैवमेव हि ॥ २५ ॥
yathāndhakāro dīpena prekṣyamāṇaḥ praṇaśyati ,
na cāsya jñāyate tattvamabodhasyaivameva hi 25
25. yathā andhakāraḥ dīpena prekṣyamāṇaḥ praṇaśyati
na ca asya jñāyate tattvam abodhasya evam eva hi
25. yathā dīpena prekṣyamāṇaḥ andhakāraḥ praṇaśyati.
ca asya abodhasya tattvam evam eva hi na jñāyate.
25. Just as darkness, when observed by a lamp, vanishes completely without its true nature (tattva) being revealed, similarly, the true nature (tattva) of ignorance (abodha) is not known in that manner.
एवं ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।
सर्वशक्तिरनाद्यन्तो महाचित्साररूपवान् ॥ २६ ॥
evaṃ brahmaiva jīvātmā nirvibhāgo nirantaraḥ ,
sarvaśaktiranādyanto mahācitsārarūpavān 26
26. evam brahma eva jīvātmā nirvibhāgaḥ nirantaraḥ
sarvaśaktiḥ anādyantaḥ mahācitsārarūpavān
26. evam jīvātmā eva brahma.
(saḥ) nirvibhāgaḥ,
nirantaraḥ,
sarvaśaktiḥ,
anādyantaḥ,
mahācitsārarūpavān.
26. Thus, the individual self (jīvātmā) is none other than Brahman, indivisible, continuous, all-powerful (sarvaśakti), without beginning or end (anādyanta), and possessing the essential form of supreme consciousness.
सर्वानणुतया त्वस्य न क्वचिद्भेदकल्पना ।
विद्यते या हि कलना सा तदेवानुभूतितः ॥ २७ ॥
sarvānaṇutayā tvasya na kvacidbhedakalpanā ,
vidyate yā hi kalanā sā tadevānubhūtitaḥ 27
27. sarvāṇutayā tu asya na kvacit bhedakalpanā
vidyate yā hi kalanā sā tat eva anubhūtitaḥ
27. tu asya sarvāṇutayā kvacit bhedakalpanā na vidyate.
yā hi kalanā (vidyate),
sā anubhūtitaḥ tat eva.
27. But due to its all-pervading subtle nature, there is no possibility of conceiving difference anywhere within it. Whatever appearance of division or imagination (kalpanā) exists, that is merely the result of (direct) experience (anubhūti).
श्रीराम उवाच ।
एवमेतत्कथं ब्रह्मन्नेकजीवेच्छयाखिलाः ।
जगज्जीवा न युज्यन्ते महाजीवैकतावशात् ॥ २८ ॥
śrīrāma uvāca ,
evametatkathaṃ brahmannekajīvecchayākhilāḥ ,
jagajjīvā na yujyante mahājīvaikatāvaśāt 28
28. evam etat katham brahman eka jīva icchayā akhilāḥ
jagat jīvāḥ na yujyante mahā jīva ekatā vaśāt
28. brahman evam etat katham eka jīva icchayā akhilāḥ
jagat jīvāḥ mahā jīva ekatā vaśāt na yujyante
28. Shri Rama said: O Brahmin, if this is so, how is it that all the individual souls (jīvas) in the world are not unified by the will of a single individual soul (jīva), considering the oneness of the Great Soul (mahā jīva)?
श्रीवसिष्ठ उवाच ।
महाजीवात्म तद्ब्रह्म सर्वशक्तिमयात्मकम् ।
स्थितं तथेच्छमेवेह निर्विभागं निरन्तरम् ॥ २९ ॥
śrīvasiṣṭha uvāca ,
mahājīvātma tadbrahma sarvaśaktimayātmakam ,
sthitaṃ tathecchameveha nirvibhāgaṃ nirantaram 29
29. mahā jīva ātma tat brahma sarva śakti maya ātmakam
sthitam tathā iccham eva iha nirvibhāgam nirantaram
29. tat brahma mahā jīva ātma sarva śakti maya ātmakam
iha tathā iccham eva nirvibhāgam nirantaram sthitam
29. Shri Vasiṣṭha said: That Brahman (brahman) is the Self (ātman) of the Great Soul (mahājīva), essentially comprising all powers (śakti). It remains here, established just as it wills, without division and without interruption.
यदेवेच्छति तत्तस्य भवत्याशु महात्मनः ।
पूर्वं तेनेष्टमिच्छादि ततो द्वित्वमुदेति यत् ॥ ३० ॥
yadevecchati tattasya bhavatyāśu mahātmanaḥ ,
pūrvaṃ teneṣṭamicchādi tato dvitvamudeti yat 30
30. yat eva icchati tat tasya bhavati āśu mahātmanaḥ
pūrvam tena iṣṭam icchā ādi tataḥ dvitvam udeti yat
30. mahātmanaḥ yat eva icchati tat tasya āśu bhavati
pūrvam tena icchā ādi iṣṭam tataḥ dvitvam udeti yat
30. Whatever the Great Soul (mahātman) desires, that quickly comes into being for it. It is from that initial desire (icchā), previously willed by it, that duality arises.
पश्चाद्द्वित्वविभक्तानां स्वशक्तीनां प्रकल्पितः ।
अनेनेत्थं हि भवतीत्येवं तेन क्रियाक्रमः ॥ ३१ ॥
paścāddvitvavibhaktānāṃ svaśaktīnāṃ prakalpitaḥ ,
anenetthaṃ hi bhavatītyevaṃ tena kriyākramaḥ 31
31. paścāt dvitva vibhaktānām sva śaktīnām prakalpitaḥ
anena ittham hi bhavati iti evam tena kriyā kramaḥ
31. paścāt dvitva vibhaktānām sva śaktīnām anena ittham
hi bhavati iti evam tena kriyā kramaḥ prakalpitaḥ
31. Afterwards, for its own powers (śakti) that have been divided by duality, a process of action (kriyā-kramaḥ) is ordained by it (Brahman) in this manner: "by this (power), it indeed comes into being thus."
तं विनानुदये त्वासां प्रधानेच्छैव रोहति ।
शक्त्या ह्यजातया ब्राह्म्या नियमोऽयं प्रकल्पितः ॥ ३२ ॥
taṃ vinānudaye tvāsāṃ pradhānecchaiva rohati ,
śaktyā hyajātayā brāhmyā niyamo'yaṃ prakalpitaḥ 32
32. tam vinā anudaye tu āsām pradhānecchā eva rohati
śaktyā hi ajātayā brāhmyā niyamaḥ ayam prakalpitaḥ
32. tam vinā āsām anudaye tu pradhānecchā eva rohati
hi ayam niyamaḥ ajātayā brāhmyā śaktyā prakalpitaḥ
32. Without that (conscious principle), when these (creations) have not yet arisen, it is indeed only the will of primal nature (prakṛti) that develops. For this rule has been established by the unmanifested, divine power (śakti).
यस्या जीवाभिधानायाः शक्त्यपेक्षा फलत्यसौ ।
प्रधानशक्तिनियमानुष्ठानेन विना न तु ॥ ३३ ॥
yasyā jīvābhidhānāyāḥ śaktyapekṣā phalatyasau ,
pradhānaśaktiniyamānuṣṭhānena vinā na tu 33
33. yasyāḥ jīvābhidhānāyāḥ śaktyapekṣā phalati
asau pradhānaśaktiniyamānuṣṭhānena vinā na tu
33. yasyāḥ jīvābhidhānāyāḥ śaktyapekṣā asau phalati
tu pradhānaśaktiniyamānuṣṭhānena vinā na
33. The reliance on power (śakti) of that (entity) which is called the individual soul (jīva) bears fruit, but not without observing the regulations of the power (śakti) of primal nature (prakṛti).
प्रधानशक्तिनियमः सुप्रतिष्ठो न चेद्भवेत् ।
तत्फलं शक्त्यधीनत्वान्नेहितानां क्वचिद्भवेत् ॥ ३४ ॥
pradhānaśaktiniyamaḥ supratiṣṭho na cedbhavet ,
tatphalaṃ śaktyadhīnatvānnehitānāṃ kvacidbhavet 34
34. pradhānaśaktiniyamaḥ supratiṣṭhaḥ na cet bhavet tat
phalam śaktyadhīnatvāt na ihitānām kvacit bhavet
34. cet pradhānaśaktiniyamaḥ supratiṣṭhaḥ na bhavet tat
phalam ihitānām śaktyadhīnatvāt kvacit na bhavet
34. If the regulation of primal nature's (prakṛti's) power (śakti) is not well-established, then its fruit will never come about for those who strive, because of their dependence on power (śakti).
एवं ब्रह्म महाजीवो विद्यतेऽन्तादिवर्जितः ।
जीवकोटि महाकोटि भवत्यथ न किंचन ॥ ३५ ॥
evaṃ brahma mahājīvo vidyate'ntādivarjitaḥ ,
jīvakoṭi mahākoṭi bhavatyatha na kiṃcana 35
35. evam brahma mahājīvaḥ vidyate antādi varjitaḥ
jīvakoṭiḥ mahākoṭiḥ bhavati atha na kiñcana
35. evam brahma mahājīvaḥ antādi varjitaḥ vidyate
atha jīvakoṭiḥ mahākoṭiḥ na kiñcana bhavati
35. Thus, Brahman exists as the great individual soul (mahājīva), devoid of beginning and end. Then, the countless multitudes of individual souls (jīva) become nothing at all.
चेत्यसंवेदनाज्जीवो भवत्यायाति संसृतिम् ।
तदसंवेदनाद्रूपं समायाति समं पुनः ॥ ३६ ॥
cetyasaṃvedanājjīvo bhavatyāyāti saṃsṛtim ,
tadasaṃvedanādrūpaṃ samāyāti samaṃ punaḥ 36
36. cetyasaṃvedanāt jīvaḥ bhavati āyāti saṃsṛtim |
tat asaṃvedanāt rūpam samāyāti samam punaḥ ||
36. jīvaḥ cetyasaṃvedanāt bhavati saṃsṛtim āyāti
punaḥ tat asaṃvedanāt rūpam samam samāyāti
36. Through the awareness of perceived objects, the individual soul (jīva) comes into being and enters the cycle of transmigration (saṃsāra). When there is non-awareness of those objects, its true form (rūpa) returns to a state of equipoise once more.
एवं कनिष्ठजीवानां ज्येष्ठजीवक्रमाक्रमैः ।
समुदेत्यात्मजीवत्वं ताम्राणामिव हेमता ॥ ३७ ॥
evaṃ kaniṣṭhajīvānāṃ jyeṣṭhajīvakramākramaiḥ ,
samudetyātmajīvatvaṃ tāmrāṇāmiva hematā 37
37. evam kaniṣṭhajīvānām jyeṣṭhajīvakramākramaiḥ
| samudeti ātmajīvatvam tāmrāṇām iva hematā ||
37. evam kaniṣṭhajīvānām jyeṣṭhajīvakramākramaiḥ ātmajīvatvam samudeti,
tāmrāṇām hematā iva
37. In this manner, the true nature of the Self (ātmajīvatva) arises in lesser individual souls (jīva) through the progressive stages of higher individual souls (jīva), just as the state of gold (hematā) develops in copper.
अत्रान्तरे महाकाश इत्थमेष गणोऽप्यसन् ।
स्वात्मैव सदिवोदेति चिच्चमत्करणात्मकः ॥ ३८ ॥
atrāntare mahākāśa itthameṣa gaṇo'pyasan ,
svātmaiva sadivodeti ciccamatkaraṇātmakaḥ 38
38. atra antare mahākāśaḥ ittham eṣaḥ gaṇaḥ api asan
| svātmā eva sat iva udeti citcamatkaraṇātmakaḥ ||
38. atra antare,
mahākāśaḥ eṣaḥ gaṇaḥ api asan ittham svātmā eva sat iva citcamatkaraṇātmakaḥ udeti
38. At this juncture, this multitude (gaṇa), which is indeed the vast expanse (mahākāśa) itself, although it is non-existent, arises as one's own Self (svātman), appearing as if truly existent (sat), and its very nature is conscious wonder.
स्वयमेव चमत्कारो यः समापद्यते चितः ।
भविष्यन्नामदेहादि तदहंभावनं विदुः ॥ ३९ ॥
svayameva camatkāro yaḥ samāpadyate citaḥ ,
bhaviṣyannāmadehādi tadahaṃbhāvanaṃ viduḥ 39
39. svayam eva camatkāraḥ yaḥ samāpadyate citaḥ |
bhaviṣyannāmadehādiḥ tat ahaṃbhāvanam viduḥ ||
39. citaḥ yaḥ svayam eva camatkāraḥ samāpadyate,
bhaviṣyannāmadehādiḥ (ca asti),
tat ahaṃbhāvanam viduḥ
39. That spontaneous wonder (camatkāra) that arises from consciousness (cit) itself, which manifests as future name, body, and so on - this, they know as the sense of ego (ahaṃbhāvana).
चितो यस्माच्चिदालेहस्तन्मयत्वादनन्तकः ।
स एष भुवनाभोग इति तस्यां प्रबिम्बति ॥ ४० ॥
cito yasmāccidālehastanmayatvādanantakaḥ ,
sa eṣa bhuvanābhoga iti tasyāṃ prabimbati 40
40. citaḥ yasmāt citālehaḥ tanmayatvāt anantakaḥ
saḥ eṣaḥ bhuvanābhogaḥ iti tasyām prabimbati
40. yasmāt citaḥ citālehaḥ tanmayatvāt anantakaḥ,
saḥ eṣaḥ bhuvanābhogaḥ iti tasyām prabimbati
40. Because the pervasive consciousness (cidāleha) itself originates from consciousness (cit) and, being entirely composed of that consciousness, is infinite, this entire expanse of the worlds (bhuvana) is thus reflected within that (consciousness).
परिणामविकारादिशब्दैः सैव चिदव्यया ।
तादृग्रूपादभेद्यापि स्वशक्त्यैव विबुध्यते ॥ ४१ ॥
pariṇāmavikārādiśabdaiḥ saiva cidavyayā ,
tādṛgrūpādabhedyāpi svaśaktyaiva vibudhyate 41
41. pariṇāmavikārādiśabdaiḥ sā eva cit avyayā
tādṛgrūpāt abhedyā api svaśaktyā eva vibudhyate
41. sā eva avyayā cit tādṛgrūpāt abhedyā api,
pariṇāmavikārādiśabdaiḥ svaśaktyā eva vibudhyate
41. That very imperishable consciousness (cit), even though it is indivisible from such a nature, is perceived by terms like 'transformation' and 'modification' solely by its own intrinsic power (śakti).
अविच्छिन्नविलासात्म स्वतो यत्स्वदनं चितः ।
चेत्यस्य च प्रकाशस्य जगदित्येव तत्स्थितम् ॥ ४२ ॥
avicchinnavilāsātma svato yatsvadanaṃ citaḥ ,
cetyasya ca prakāśasya jagadityeva tatsthitam 42
42. avicchinnāvilāsātma svataḥ yat svadanam citaḥ
cetyasya ca prakāśasya jagat iti eva tat sthitam
42. svataḥ yat citaḥ ca cetyasya prakāśasya ca avicchinnāvilāsātma svadanam,
tat eva jagat iti sthitam
42. That spontaneous enjoyment (svadana) which is inherent to consciousness (cit) and also the manifestation (prakāśa) of the knowable (cetya) – that very phenomenon, whose very essence (ātman) is an uninterrupted play (vilāsa), is indeed established as the world (jagat).
आकाशादपि सूक्ष्मैषा या शक्तिर्वितता चितः ।
सा स्वभावत एवैतामहंतां परिपश्यति ॥ ४३ ॥
ākāśādapi sūkṣmaiṣā yā śaktirvitatā citaḥ ,
sā svabhāvata evaitāmahaṃtāṃ paripaśyati 43
43. ākāśāt api sūkṣmā eṣā yā śaktiḥ vitatā citaḥ
sā svabhāvataḥ eva etām ahantām paripaśyati
43. yā śaktiḥ ākāśāt api sūkṣmā eṣā citaḥ vitatā,
sā eva svabhāvataḥ etām ahantām paripaśyati
43. This subtle (power), which is even more subtle than space (ākāśa) and which is the pervading power (śakti) of consciousness (cit) – that very (śakti) by its intrinsic nature (svabhāva) alone completely perceives this egoity (ahantā).
आत्मन्यात्मात्मनैवास्या यत्प्रस्फुरति वारिवत् ।
जगदन्तमहंताणुं तदैषा संप्रपश्यति ॥ ४४ ॥
ātmanyātmātmanaivāsyā yatprasphurati vārivat ,
jagadantamahaṃtāṇuṃ tadaiṣā saṃprapaśyati 44
44. ātmani ātmā ātmanā eva asyāḥ yat praspurati
vārivat jagadantamahantāṇum tad eṣā samprapaśyati
44. yat ātmā ātmanā eva asyāḥ ātmani vārivat praspurati,
tad eṣā jagadantamahantāṇum samprapaśyati
44. When the Self (ātman) itself manifests within consciousness, by its own inherent nature, like a ripple in water, then this [consciousness] clearly perceives the subtle atom of ego (ahaṅkāra) which is the great innermost essence of the world.
चमत्कारकरी चारु यच्चमत्कुरुते चितिः ।
स्वयं स्वात्मनि तस्यैव जगन्नाम कृतं ततः ॥ ४५ ॥
camatkārakarī cāru yaccamatkurute citiḥ ,
svayaṃ svātmani tasyaiva jagannāma kṛtaṃ tataḥ 45
45. camatkārakarī cāru yat camatkuruute citiḥ
svayam svātmani tasya eva jagannāma kṛtam tataḥ
45. yat camatkārakarī cāru citiḥ svayam svātmani camatkuruute,
tataḥ tasya eva jagannāma kṛtam
45. When that wondrous and beautiful consciousness (citi) manifests a phenomenon within its own Self (ātman), then to that very manifestation is given the name 'world'.
चितश्चेत्यमहंकारः सैव राघव कल्पना ।
तन्मात्रादि चिदेवातो द्वित्वैकत्वे क्व संस्थिते ॥ ४६ ॥
citaścetyamahaṃkāraḥ saiva rāghava kalpanā ,
tanmātrādi cidevāto dvitvaikatve kva saṃsthite 46
46. citaḥ cetyam ahaṅkāraḥ sā eva rāghava kalpanā
tanmātrā-ādi citiḥ eva ataḥ dvitva-ekatve kva saṃsthite
46. rāghava citaḥ cetyam ahaṅkāraḥ,
sā eva kalpanā.
ataḥ tanmātrā-ādi citiḥ eva.
dvitva-ekatve kva saṃsthite?
46. O Rāghava, the knowable object of consciousness (citi) is ego (ahaṅkāra), and that very ego is conceptualization (kalpanā). Therefore, the subtle elements (tanmātra) and all other phenomena are nothing but consciousness (citi) itself. In such a state, where can there be any distinction of duality or oneness?
जीवहेत्वादिसंत्यागे त्वं चाहं चेति संत्यज ।
शेषः सदसतोर्मध्ये भवत्यर्थात्मको भवेत् ॥ ४७ ॥
jīvahetvādisaṃtyāge tvaṃ cāhaṃ ceti saṃtyaja ,
śeṣaḥ sadasatormadhye bhavatyarthātmako bhavet 47
47. jīva-hetu-ādi-saṃtyāge tvam ca aham ca iti saṃtyaja
śeṣaḥ sat-asatoḥ madhye bhavati artha-ātmakaḥ bhavet
47. jīva-hetu-ādi-saṃtyāge,
tvam ca aham ca iti saṃtyaja.
śeṣaḥ sat-asatoḥ madhye artha-ātmakaḥ bhavati bhavet
47. When you completely abandon the causes of individual existence (jīva) and relinquish the notions of 'you' and 'I', what remains, transcending both existence and non-existence, becomes the true, essential Self (ātman).
चिता यथादौ कलिता स्वसत्ता सा तथोदिता ।
अभिन्ना दृश्यते व्योम्नः सत्तासत्ते न विद्महे ॥ ४८ ॥
citā yathādau kalitā svasattā sā tathoditā ,
abhinnā dṛśyate vyomnaḥ sattāsatte na vidmahe 48
48. citā yathā ādau kalitā sva-sattā sā tathā uditā
abhinnā dṛśyate vyomnaḥ sattā-asatte na vidmahe
48. yathā ādau citā sva-sattā kalitā tathā sā uditā
vyomnaḥ abhinnā dṛśyate sattā-asatte na vidmahe
48. Just as consciousness (cit) initially recognizes its own being, so too it manifests. It appears to be non-different from space (vyoman). We cannot distinguish between existence and non-existence.
विश्वं खं जगदीहाख्यं खमस्ति विबुधालयः ।
साकारश्चिच्चमत्काररूपत्वान्नान्यदस्ति हि ॥ ४९ ॥
viśvaṃ khaṃ jagadīhākhyaṃ khamasti vibudhālayaḥ ,
sākāraściccamatkārarūpatvānnānyadasti hi 49
49. viśvam kham jagat-īhā-ākhyam kham asti vibudha-ālayaḥ
sa-ākāraḥ cit-camatkāra-rūpatvāt na anyat asti hi
49. viśvam jagat-īhā-ākhyam kham asti kham vibudha-ālayaḥ
asti sa-ākāraḥ cit-camatkāra-rūpatvāt hi anyat na asti
49. The universe (viśvam), known as the world's activity, is space (kham). That very space is the abode of the wise. It possesses form because it is essentially the wondrous manifestation of consciousness (cit). Indeed, nothing else exists.
यो यद्विलासस्तस्मात्स न कदाचन भिद्यते ।
अपि सावयवं तस्मात्कैवानवयवे कथा ॥ ५० ॥
yo yadvilāsastasmātsa na kadācana bhidyate ,
api sāvayavaṃ tasmātkaivānavayave kathā 50
50. yaḥ yat-vilāsaḥ tasmāt saḥ na kadācana bhidyate
api sa-avayavam tasmāt kā eva an-avayave kathā
50. yaḥ yat-vilāsaḥ saḥ tasmāt kadācana na bhidyate
api sa-avayavam tasmāt kā eva an-avayave kathā
50. That which is a manifestation (vilāsa) of something is never separated from its source. If this is true even for that which possesses parts, then what further discussion (kathā) is needed regarding that which is partless?
चितेर्नित्यमचेत्याया निर्नाम्न्या वितताकृतेः ।
यद्रूपं जगतो रूपं तत्तत्स्फुरणरूपिणः ॥ ५१ ॥
citernityamacetyāyā nirnāmnyā vitatākṛteḥ ,
yadrūpaṃ jagato rūpaṃ tattatsphuraṇarūpiṇaḥ 51
51. citeḥ nityam acetyāyāḥ nir-nāmnyāḥ vitata-ākṛteḥ
yat rūpam jagataḥ rūpam tat tat sphuraṇa-rūpiṇaḥ
51. nityam acetyāyāḥ nir-nāmnyāḥ vitata-ākṛteḥ citeḥ
yat rūpam jagataḥ rūpam tat tat sphuraṇa-rūpiṇaḥ
51. The form of that consciousness (cit), which is eternally beyond comprehension, nameless, and of pervasive nature, is indeed the very form of the world itself, manifesting as a vibrant pulsation.
मनो बुद्धिरहंकारो भूतानि गिरयो दिशः ।
इति या यास्तु रचनाश्चितस्तत्त्वाज्जगत्स्थितेः ॥ ५२ ॥
mano buddhirahaṃkāro bhūtāni girayo diśaḥ ,
iti yā yāstu racanāścitastattvājjagatsthiteḥ 52
52. manaḥ buddhiḥ ahaṅkāraḥ bhūtāni girayaḥ diśaḥ
iti yā yāḥ tu racanāḥ citaḥ tattvāt jagatsthiteḥ
52. iti yā yāḥ tu manaḥ buddhiḥ
ahaṅkāraḥ bhūtāni girayaḥ diśaḥ
racanāḥ [santi] [tāḥ sarvāḥ] citaḥ
tattvāt jagatsthiteḥ [bhavanti]
52. The mind, the intellect, the ego (ahaṅkāra), the elements, the mountains, and the directions - all these various creations originate from the essence of consciousness (cit), for the sustenance of the world (jagat).
चितेश्चित्त्वं जगद्विद्धि नाजगच्चित्त्वमस्ति हि ।
अजगत्त्वादचिच्चित्स्याद्भानाद्भेदो जगत्कुतः ॥ ५३ ॥
citeścittvaṃ jagadviddhi nājagaccittvamasti hi ,
ajagattvādaciccitsyādbhānādbhedo jagatkutaḥ 53
53. citeḥ cittvam jagat viddhi na ajagat cittvam asti hi
ajagatvāt acit cit syāt bhānāt bhedaḥ jagat kutaḥ
53. [he śiṣya!] jagat citeḥ cittvam viddhi,
hi ajagat cittvam na asti.
ajagatvāt cet [tad] cit acit syāt.
[tadā] bhānāt jagat bhedaḥ kutaḥ?
53. Know that the world (jagat) is the very nature of consciousness (cit). Indeed, there is no consciousness (cit) that is separate from the world. If consciousness (cit) were non-world, it would be unconscious (acit). How then can there be any difference in the world (jagat) from its manifestation (bhāna)?
चितेर्मरीचिबीजस्य निजा यान्तश्चमत्कृतिः ।
सा चैषा जीवतन्मात्रमात्रं जगदिति स्थिता ॥ ५४ ॥
citermarīcibījasya nijā yāntaścamatkṛtiḥ ,
sā caiṣā jīvatanmātramātraṃ jagaditi sthitā 54
54. citeḥ marīcibījasya nijā yā antaḥ camatkṛtiḥ
sā ca eṣā jīvatanmātramātram jagat iti sthitā
54. marīcibījasya citeḥ yā nijā antaḥ camatkṛtiḥ,
ca sā eṣā jagat jīvatanmātramātram iti sthitā.
54. The inherent, inner wonder (camatkṛti) of consciousness (cit), which is the very seed of the cosmic mirage, is what manifests as this world (jagat), established as merely the subtle elements (tanmātra) of individual living beings (jīva).
चित्तात्स्वशक्तिकचनं यदहंभावनं चितः ।
जीवः स्पन्दनकर्मात्मा भविष्यदभिधो ह्यसौ ॥ ५५ ॥
cittātsvaśaktikacanaṃ yadahaṃbhāvanaṃ citaḥ ,
jīvaḥ spandanakarmātmā bhaviṣyadabhidho hyasau 55
55. cittāt svaśaktikacanam yat ahaṃbhāvanam citaḥ
jīvaḥ spandanakarmātmā bhaviṣyadabhidhaḥ hi asau
55. cittāt yat svaśaktikacanam citaḥ ahaṃbhāvanam [tat eva] jīvaḥ [saḥ eva] hi asau spandanakarmātmā bhaviṣyadabhidhaḥ [ca asti].
55. The manifestation of its own power (śakti) originating from the mind (citta), which is the ego-sense (ahaṅbhāvana) of consciousness (cit) - this, indeed, is the individual soul (jīva), whose essence is vibration and action (karma), and which is designated as 'the future'.
यच्चिच्चित्त्वेन कचनं स्वसंपाद्याभिधात्मकम् ।
स्वविकारैर्व्यवच्छेद्यं भिद्यते नो न विद्यते ॥ ५६ ॥
yacciccittvena kacanaṃ svasaṃpādyābhidhātmakam ,
svavikārairvyavacchedyaṃ bhidyate no na vidyate 56
56. yat cit cittvena kacanam svasaṃpādyābhidhātmakam
svavikāraiḥ vyavachhedyam bhidyate na u na vidyate
56. yat cit cittvena kacanam svasaṃpādyābhidhātmakam
svavikāraiḥ vyavachhedyam na bhidyate u na vidyate
56. That consciousness (cit) which shines forth by its very nature as consciousness, whose designation is self-established, and which appears delimited by its own modifications, is neither truly divided nor does it (as a distinct entity) truly exist.
चित्स्पन्दरूपिणोरस्ति न भेदः कर्तृकर्मणोः ।
स्पन्दमात्रं भवेत्कर्म स एव पुरुषः स्मृतः ॥ ५७ ॥
citspandarūpiṇorasti na bhedaḥ kartṛkarmaṇoḥ ,
spandamātraṃ bhavetkarma sa eva puruṣaḥ smṛtaḥ 57
57. cit spanda rūpiṇoḥ asti na bhedaḥ kartṛkarmaṇoḥ
spandamātram bhavet karma saḥ eva puruṣaḥ smṛtaḥ
57. kartṛkarmaṇoḥ cit spanda rūpiṇoḥ na bhedaḥ asti
spandamātram karma bhavet saḥ eva puruṣaḥ smṛtaḥ
57. Between the agent and the object, which inherently embody consciousness (cit) and pulsation (spanda), there is no distinction. Mere pulsation (spanda) itself becomes the action/object, and that very (pulsating reality) is recognized as the (supreme cosmic) person (puruṣa).
जीवश्चित्तपरिस्पन्दः पुंसां चित्तं स एव च ।
मनस्त्विन्द्रियरूपं सत्सत्तां नानेव गच्छति ॥ ५८ ॥
jīvaścittaparispandaḥ puṃsāṃ cittaṃ sa eva ca ,
manastvindriyarūpaṃ satsattāṃ nāneva gacchati 58
58. jīvaḥ cittaparispandaḥ puṃsām cittam saḥ eva ca
manas tu indriyarūpam sat sattām nānā iva gachhati
58. jīvaḥ cittaparispandaḥ ca saḥ eva puṃsām cittam tu
manas indriyarūpam sat nānā iva sattām gachhati
58. The individual soul (jīva) is the pulsation of the mind (citta). That very mind is indeed the (essence of) persons (puruṣa). However, the faculty of attention (manas), which exists in the form of the senses, seems to attain a manifold existence (sattā).
शान्ताशेषविशेषं हि चित्प्रकाशच्छटा जगत् ।
कार्यकारणकादित्वं तस्मादन्यन्न विद्यते ॥ ५९ ॥
śāntāśeṣaviśeṣaṃ hi citprakāśacchaṭā jagat ,
kāryakāraṇakāditvaṃ tasmādanyanna vidyate 59
59. śāntāśeṣaviśeṣam hi citprakāśachhaṭā jagat
kāryakāraṇakāditvam tasmāt anyat na vidyate
59. jagat hi śāntāśeṣaviśeṣam citprakāśachhaṭā (asti)
tasmāt kāryakāraṇakāditvam anyat na vidyate
59. Indeed, the world (jagat) is a radiant flash of consciousness (cit) where all distinctions have completely subsided. Thus, nothing else exists apart from that, including the very concept of being a cause and effect (kāryakāraṇakāditva).
अच्छेद्योऽहमदाह्योऽहमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽहमिति स्थितम् ॥ ६० ॥
acchedyo'hamadāhyo'hamakledyo'śoṣya eva ca ,
nityaḥ sarvagataḥ sthāṇuracalo'hamiti sthitam 60
60. acchedyaḥ aham adāhyaḥ aham akledyaḥ aśoṣyaḥ eva ca
nityaḥ sarvagataḥ sthāṇuḥ acalaḥ aham iti sthitam
60. aham acchedyaḥ adāhyaḥ akledyaḥ aśoṣyaḥ eva ca
nityaḥ sarvagataḥ sthāṇuḥ acalaḥ iti sthitam
60. The self (ātman) cannot be cut; it cannot be burned. It cannot be moistened, nor can it be dried. It is eternal, all-pervading, unmoving, and steady. Thus, this truth is established.
विवदन्ते तथा ह्यत्र विवदन्तो यथा भ्रमैः ।
भ्रमयन्तो वयं त्वेते जाता विगतविभ्रमाः ॥ ६१ ॥
vivadante tathā hyatra vivadanto yathā bhramaiḥ ,
bhramayanto vayaṃ tvete jātā vigatavibhramāḥ 61
61. vivadante tathā hi atra vivadantaḥ yathā bhramaiḥ
bhramayantaḥ vayam tu ete jātāḥ vigatavibhramāḥ
61. yathā hi atra vivadantaḥ bhramaiḥ tathā vivadante.
vayam tu ete bhramayantaḥ vigatavibhramāḥ jātāḥ
61. Just as some dispute here with illusions, we, who were ourselves causing confusion, have now become free from illusion.
दृश्ये मूर्ते ज्ञसंरूढे विकारादि पृथग्भवेत् ।
नामूर्ते तज्ज्ञकचिते चित्खे सदसदात्मनि ॥ ६२ ॥
dṛśye mūrte jñasaṃrūḍhe vikārādi pṛthagbhavet ,
nāmūrte tajjñakacite citkhe sadasadātmani 62
62. dṛśye mūrte jñasaṃrūḍhe vikāra ādi pṛthak bhavet
na amūrte tat jñakacite cit khe sat asat ātmani
62. dṛśye mūrte jñasaṃrūḍhe vikāra ādi pṛthak bhavet.
na amūrte tat jñakacite cit khe sat asat ātmani
62. Changes (vikāra) and so on may arise distinctly in what is visible, embodied, and firmly perceived by the knower. But not so in the formless, which is conceived by the knower, in the consciousness-space (cit-khe) that is the very nature of both existence and non-existence.
चित्तरौ चेत्यरसतः शक्तिः कालादिनामिकाम् ।
तनोत्याकाशविशदां चिन्मधुश्रीः स्वमञ्जरीम् ॥ ६३ ॥
cittarau cetyarasataḥ śaktiḥ kālādināmikām ,
tanotyākāśaviśadāṃ cinmadhuśrīḥ svamañjarīm 63
63. cittarau cetyarasataḥ śaktiḥ kāla ādināmikām
tanoti ākāśaviśadām citmadhuśrīḥ svamañjarīm
63. cittarau cetyarasataḥ kāla ādināmikām śaktiḥ
citmadhuśrīḥ ākāśaviśadām svamañjarīm tanoti
63. From the essence of the objects of consciousness within the mind-realm, the power (śakti), known as time and so on, which is the honeyed beauty of consciousness, expands its own cluster (of manifestations), which is as clear as space.
स्वयं विचित्रं स्फुरति चिदण्डकमनाहतम् ।
स्वयं विलक्षणस्पन्दं चिद्वायुरण्डजात्मकः ॥ ६४ ॥
svayaṃ vicitraṃ sphurati cidaṇḍakamanāhatam ,
svayaṃ vilakṣaṇaspandaṃ cidvāyuraṇḍajātmakaḥ 64
64. svayam vicitram sphurati cidaṇḍakam anāhatam
svayam vilakṣaṇaspandam cidvāyuḥ aṇḍajātmakaḥ
64. svayam anāhatam vicitram cidaṇḍakam sphurati
svayam cidvāyuḥ vilakṣaṇaspandam aṇḍajātmakaḥ
64. The wondrous egg of consciousness (cidaṇḍaka) manifests spontaneously, unstruck. The air of consciousness (cidvāyu) itself has a distinctive vibration, being inherently of the nature of the cosmic egg.
स्वयं विचित्रं कचनं चिद्वारि न निखातगम् ।
स्वयं विचित्रधातुत्वं श्रेष्ठाङ्गमपि निर्मितम् ॥ ६५ ॥
svayaṃ vicitraṃ kacanaṃ cidvāri na nikhātagam ,
svayaṃ vicitradhātutvaṃ śreṣṭhāṅgamapi nirmitam 65
65. svayam vicitram kacanam cidvāri na nikhātagam
svayam vicitradhātutvam śreṣṭhāṅgam api nirmitam
65. svayam cidvāri vicitram kacanam na nikhātagam
svayam api śreṣṭhāṅgam vicitradhātutvam nirmitam
65. The wondrous manifestation of the water of consciousness (cidvāri) itself is not buried or confined. Even the supreme form (śreṣṭhāṅga) is created by itself, possessing a diverse elemental nature.
स्वविचित्ररसोल्लासा चिज्ज्योत्स्ना सततोदिता ।
स्वयं चिदेव प्रकटश्चिदालोको महात्मकः ॥ ६६ ॥
svavicitrarasollāsā cijjyotsnā satatoditā ,
svayaṃ cideva prakaṭaścidāloko mahātmakaḥ 66
66. svavicitrarasollāsā cit jyotsnā satatoditā
svayam cit eva prakaṭaḥ cit ālokaḥ mahātmakaḥ
66. svavicitrarasollāsā satatoditā cit jyotsnā
svayam cit eva prakaṭaḥ mahātmakaḥ cit ālokaḥ
66. The moonlight of consciousness (cij_jyotsnā) is perpetually arisen, radiant with the delight of its own diverse essences. Consciousness (cit) itself is manifest, appearing as the expansive light of consciousness (cidāloka).
स्वयमस्तं गते बाह्ये स्वज्ञानादुदिता चितिः ।
स्वयं जडेषु जाड्येन पदं सौषुप्तमागता ॥ ६७ ॥
svayamastaṃ gate bāhye svajñānāduditā citiḥ ,
svayaṃ jaḍeṣu jāḍyena padaṃ sauṣuptamāgatā 67
67. svayam astam gate bāhye svajñānāt uditā citiḥ
svayam jaḍeṣu jāḍyena padam sauṣuptam āgatā
67. svayam bāhye astam gate svajñānāt citiḥ uditā
svayam jaḍeṣu jāḍyena sauṣuptam padam āgatā
67. When the external (world) withdraws by itself, consciousness (citi) arises from its own knowledge. By itself, it attains the state of deep sleep, resting in inert objects due to their dullness.
स्वयं स्पन्दितयास्पन्दिचित्त्वाच्चिति महानभ ।
चित्प्रकाशप्रकाशो हि जगदस्ति च नास्ति च ॥ ६८ ॥
svayaṃ spanditayāspandicittvācciti mahānabha ,
citprakāśaprakāśo hi jagadasti ca nāsti ca 68
68. svayam spanditayā aspandi-cittvāt citi mahān abhaḥ
cit-prakāśa-prakāśaḥ hi jagat asti ca na asti ca
68. citi aspandi-cittvāt svayam spanditayā mahān abhaḥ asti.
hi jagat cit-prakāśa-prakāśaḥ asti ca na asti ca.
68. Within consciousness (cit), there is a great expanse (abha) that, despite consciousness being by nature non-vibrating, appears to pulsate on its own. Indeed, the world (jagat) is merely the manifestation of the light of consciousness (cit), and thus, it both exists and does not exist.
चिदाकाशैकशून्यत्वं जगदस्ति च नास्ति च ।
चिदालोकमहारूपं जगदस्ति च नास्ति च ॥ ६९ ॥
cidākāśaikaśūnyatvaṃ jagadasti ca nāsti ca ,
cidālokamahārūpaṃ jagadasti ca nāsti ca 69
69. cit-ākāśaika-śūnyatvam jagat asti ca na asti ca
cit-āloka-mahā-rūpam jagat asti ca na asti ca
69. jagat cit-ākāśaika-śūnyatvam asti ca na asti ca.
jagat cit-āloka-mahā-rūpam asti ca na asti ca.
69. The world (jagat) is both existent and non-existent, being the unique emptiness (śūnyatva) of the consciousness-ether (cit-ākāśa). Similarly, the world (jagat) is both existent and non-existent, being the great form (mahā-rūpa) of the light (āloka) of consciousness (cit).
चिन्मारुतपरिस्पन्दो जगदस्ति च नास्ति च ।
चिद्धनध्वान्तकृष्णत्वं जगदस्ति च नास्ति च ॥ ७० ॥
cinmārutaparispando jagadasti ca nāsti ca ,
ciddhanadhvāntakṛṣṇatvaṃ jagadasti ca nāsti ca 70
70. cit-māruta-parispandaḥ jagat asti ca na asti ca
cit-ghana-dhvānta-kṛṣṇatvam jagat asti ca na asti ca
70. jagat cit-māruta-parispandaḥ asti ca na asti ca.
jagat cit-ghana-dhvānta-kṛṣṇatvam asti ca na asti ca.
70. The world (jagat) is both existent and non-existent, being the pulsation (parispanda) of the consciousness-wind (cit-māruta). Similarly, the world (jagat) is both existent and non-existent, being the blackness (kṛṣṇatva) of the dense darkness (ghana-dhvānta) of consciousness (cit).
चिदर्कालोकदिवसो जगदस्ति च नास्ति च ।
चित्कज्जलरजस्तैलपरमाणुर्जगत्क्रमः ॥ ७१ ॥
cidarkālokadivaso jagadasti ca nāsti ca ,
citkajjalarajastailaparamāṇurjagatkramaḥ 71
71. cit-arka-āloka-divasaḥ jagat asti ca na asti ca
cit-kajjala-rajas-taila-paramāṇuḥ jagat-kramaḥ
71. jagat cit-arka-āloka-divasaḥ asti ca na asti ca.
jagat-kramaḥ cit-kajjala-rajas-taila-paramāṇuḥ [asti].
71. The world (jagat) is both existent and non-existent, being the day (divasa) illuminated by the light (āloka) of the sun of consciousness (cit). The entire cosmic order (jagat-krama) is simply the ultimate particle (paramāṇu) of lampblack, dust, and oil - all fundamentally consciousness (cit).
चिदग्न्यौष्ण्यं जगल्लेखा जगच्चिच्छङ्खशुक्लता ।
जगच्चिच्छैलजठरं चिज्जलद्रवता जगत् ॥ ७२ ॥
cidagnyauṣṇyaṃ jagallekhā jagaccicchaṅkhaśuklatā ,
jagaccicchailajaṭharaṃ cijjaladravatā jagat 72
72. cit-agnyauṣṇyam jagat-lekʰā jagat-cit-śaṅkha-śuklatā
jagat-cit-śaila-jaṭharam cit-jala-dravatā jagat
72. jagat cit-agnyauṣṇyam jagat lekʰā jagat cit-śaṅkha-śuklatā
jagat cit-śaila-jaṭharam jagat cit-jala-dravatā
72. The world (jagat) is the heat of the fire of consciousness (cit); it is an impression. The world is the whiteness of the conch of consciousness, the world is the interior of the mountain of consciousness, and the world is the fluidity of the water of consciousness.
जगच्चिदिक्षुमाधुर्यं चित्क्षीरस्निग्धता जगत् ।
जगच्चिद्धिमशीतत्वं चिज्ज्वालाज्वलनं जगत् ॥ ७३ ॥
jagaccidikṣumādhuryaṃ citkṣīrasnigdhatā jagat ,
jagacciddhimaśītatvaṃ cijjvālājvalanaṃ jagat 73
73. jagat-cit-ikṣu-mādhuryaṃ cit-kṣīra-snigdhatā jagat
jagat-cit-hima-śītatvaṃ cit-jvālā-jvalanaṃ jagat
73. jagat cit-ikṣu-mādhuryaṃ jagat cit-kṣīra-snigdhatā
jagat cit-hima-śītatvaṃ jagat cit-jvālā-jvalanaṃ
73. The world is the sweetness of the sugarcane of consciousness (cit), and the world is the smoothness of the milk of consciousness. The world is the coldness of the snow of consciousness, and the world is the burning of the flame of consciousness.
जगच्चित्सर्षपस्नेहो वीचिश्चित्सरितो जगत् ।
जगच्चित्क्षौद्रमाधुर्यं जगच्चित्कनकाङ्गदम् ॥ ७४ ॥
jagaccitsarṣapasneho vīciścitsarito jagat ,
jagaccitkṣaudramādhuryaṃ jagaccitkanakāṅgadam 74
74. jagat-cit-sarṣapa-snehaḥ vīciḥ cit-saritaḥ jagat
jagat-cit-kṣaudra-mādhuryaṃ jagat-cit-kanaka-aṅgadam
74. jagat cit-sarṣapa-snehaḥ jagat vīciḥ cit-saritaḥ
jagat cit-kṣaudra-mādhuryaṃ jagat cit-kanaka-aṅgadam
74. The world is the oil of the mustard seed of consciousness (cit), and the world is the wave of the river of consciousness. The world is the sweetness of the honey of consciousness, and the world is the golden armlet of consciousness.
जगच्चित्पुष्पसौगन्ध्यं चिल्लताग्रफलं जगत् ।
चित्सत्तैव जगत्सत्ता जगत्सत्तैव चिद्वपुः ॥ ७५ ॥
jagaccitpuṣpasaugandhyaṃ cillatāgraphalaṃ jagat ,
citsattaiva jagatsattā jagatsattaiva cidvapuḥ 75
75. jagat-cit-puṣpa-saugandhyaṃ cit-latā-agra-phalaṃ jagat
cit-sattā eva jagat-sattā jagat-sattā eva cit-vapuḥ
75. jagat cit-puṣpa-saugandhyaṃ jagat cit-latā-agra-phalaṃ
cit-sattā eva jagat-sattā jagat-sattā eva cit-vapuḥ
75. The world is the fragrance of the flower of consciousness (cit), and the world is the fruit at the tip of the creeper of consciousness. Indeed, the existence (sattā) of consciousness is the existence of the world, and indeed, the existence of the world is the very form (vapuḥ) of consciousness.
अत्र भेदविकारादि नखे मलमिव स्थितम् ।
इतीदं सन्मयत्वेन सदसद्भुवनत्रयम् ॥ ७६ ॥
atra bhedavikārādi nakhe malamiva sthitam ,
itīdaṃ sanmayatvena sadasadbhuvanatrayam 76
76. atra bhedavikārādi nakhe malam iva sthitam
iti idaṃ sanmayatvena sadasat bhuvanatrayam
76. idam bhuvanatrayam atra bhedavikārādi nakhe
malam iva sthitam iti sanmayatvena sadasat
76. Here, all distinctions and modifications exist like dirt on a fingernail. Thus, these three worlds, appearing as both real and unreal, are in truth of the nature of pure existence.
अविकल्पतदात्मत्वात्सत्तासत्तैकतैव च ।
अवयवावयविता शब्दार्थौ शशशृङ्गवत् ॥ ७७ ॥
avikalpatadātmatvātsattāsattaikataiva ca ,
avayavāvayavitā śabdārthau śaśaśṛṅgavat 77
77. avikalpatadātmatvāt sattāsattāikatā eva ca
avayavāvayavitā śabdārthau śaśaśṛṅgavat
77. avikalpatadātmatvāt sattāsattāikatā ca
avayavāvayavitā śabdārthau eva śaśaśṛṅgavat
77. Due to the non-conceptual (avikalpa) nature of that ultimate reality (ātman), the oneness of existence and non-existence, as well as the relation of part and whole, and word and meaning - all these are like a rabbit's horn (i.e., illusory).
अनुभूत्यपलापाय कल्पितो यैर्धिगस्तु तान् ।
न विद्यते जगद्यत्र साद्र्यब्ध्युर्वीनदीश्वरम् ॥ ७८ ॥
anubhūtyapalāpāya kalpito yairdhigastu tān ,
na vidyate jagadyatra sādryabdhyurvīnadīśvaram 78
78. anubhūtyapalāpāya kalpitaḥ yaiḥ dhik astu tān na
vidyate jagat yatra sa-adri-abdhi-urvī-nadī-īśvaram
78. yaiḥ anubhūtyapalāpāya kalpitaḥ tān dhik astu yatra
sa-adri-abdhi-urvī-nadī-īśvaram jagat na vidyate
78. Woe to those who imagine (this world) in order to deny direct experience! For where (that consciousness is), the world - including its mountains, oceans, earth, rivers, and its lord - does not truly exist.
चिदेकत्वात्प्रसङ्गः स्यात्कस्तत्रेतरविभ्रमः ।
शिलाहृदयपीनापि स्वाकाशे विशदैव चित् ॥ ७९ ॥
cidekatvātprasaṅgaḥ syātkastatretaravibhramaḥ ,
śilāhṛdayapīnāpi svākāśe viśadaiva cit 79
79. cit ekatvāt prasaṅgaḥ syāt kaḥ tatra itaravibhramaḥ
śilāhṛdayapīnā api sva-ākāśe viśadā eva cit
79. cit ekatvāt tatra kaḥ itaravibhramaḥ prasaṅgaḥ
syāt cit śilāhṛdayapīnā api svākāśe viśadā eva
79. If consciousness is one, what scope can there be for any illusion of duality (itaravibhrama)? Even when seemingly dense or 'hard-hearted,' consciousness is always pure and clear in its own fundamental nature.
धत्तेऽन्तरखिलं शान्तं संनिवेशं यथा शिला ।
पदार्थनिकराकाशे त्वयमाकाशजो मलः ॥ ८० ॥
dhatte'ntarakhilaṃ śāntaṃ saṃniveśaṃ yathā śilā ,
padārthanikarākāśe tvayamākāśajo malaḥ 80
80. dhatte antaḥ akhilaṃ śāntaṃ saṃniveśaṃ yathā
śilā padārthanikarākāśe tu ayam ākāśajaḥ malaḥ
80. yathā śilā antaḥ akhilaṃ śāntaṃ saṃniveśaṃ dhatte,
tu ayam ākāśajaḥ malaḥ padārthanikarākāśe (asti).
80. Just as a rock holds within itself an entirely tranquil disposition, so too, in the vast expanse of all phenomena, this (mind/ego) is an impurity born of space.
सत्तासत्तात्मतात्वत्तामत्ताश्लेषा न सन्ति ते ।
पल्लवान्तरलेखौघसंनिवेशवदाततम् ॥ ८१ ॥
sattāsattātmatātvattāmattāśleṣā na santi te ,
pallavāntaralekhaughasaṃniveśavadātatam 81
81. sattāsattātmatātvattāmattaśleṣāḥ na santi
te pallavāntaralekhaughasaṃniveśavat ātatam
81. te sattāsattātmatātvattāmattaśleṣāḥ na santi,
(api tu) pallavāntaralekhaughasaṃniveśavat ātatam (pratibhāti).
81. Those connections of existence, non-existence, self-nature (ātmatā), your-ness, and my-ness do not truly exist, though they appear pervasively, like the intricate arrangement of veins within a leaf.
अन्यानन्यात्मकमिदं धत्तेऽन्तश्चित्स्वभावतः ।
समस्तकारणौघानां कारणादि पितामहः ॥ ८२ ॥
anyānanyātmakamidaṃ dhatte'ntaścitsvabhāvataḥ ,
samastakāraṇaughānāṃ kāraṇādi pitāmahaḥ 82
82. anyānanāyātmakam idam dhatte antaḥ cit-svabhāvataḥ
samastakāraṇaughānāṃ kāraṇādiḥ pitāmahaḥ
82. cit-svabhāvataḥ idam anyānanāyātmakam antaḥ dhatte; (saḥ eva) samastakāraṇaughānāṃ kāraṇādiḥ pitāmahaḥ.
82. This (ultimate reality) holds within itself the nature of both distinct and non-distinct, by its own intrinsic nature (svabhāva) as consciousness (cit). The Grand Progenitor (pitāmaha) is the primal cause (kāraṇa) of all multitudes of causes.
स्वभावतो कारणात्म चित्तं चिद्ध्यनुभूतितः ।
न चासत्त्वमचेत्यायाश्चितो वाचापि सिद्ध्यति ॥ ८३ ॥
svabhāvato kāraṇātma cittaṃ ciddhyanubhūtitaḥ ,
na cāsattvamacetyāyāścito vācāpi siddhyati 83
83. svabhāvataḥ kāraṇātma cittaṃ cit hi anubhūtitaḥ
na ca asattvam acetyāyāḥ citaḥ vācā api siddhyati
83. svabhāvataḥ kāraṇātma cittaṃ hi anubhūtitaḥ cit (asti).
ca acetyāyāḥ citaḥ asattvam vācā api na siddhyati.
83. By its intrinsic nature (svabhāva), the causal (kāraṇa) Self (ātman) is the mind (citta), and it is indeed consciousness (cit) through direct experience (anubhūti). Moreover, the non-existence of this unperceivable consciousness (cit) cannot be proven even by speech.
यदस्ति तदुदेतीति दृष्टं
बीजादिवाङ्कुरः ॥ ८४ ॥
yadasti tadudetīti
dṛṣṭaṃ bījādivāṅkuraḥ 84
84. yat asti tat udeti iti
dṛṣṭam bījāt iva aṅkuraḥ
84. yat asti,
tat udeti iti dṛṣṭam bījāt aṅkuraḥ iva
84. Whatever exists, that alone arises; this is observed, just like a sprout (aṅkura) from a seed (bīja).
गगन इव सुशून्यभेदमस्ति त्रिभुवनमङ्ग महाचितोऽन्तरस्याः ।
परमपदमयं समस्तदृश्यं त्विदमिति निश्चयवान्भवानुभूतेः ॥ ८५ ॥
gagana iva suśūnyabhedamasti tribhuvanamaṅga mahācito'ntarasyāḥ ,
paramapadamayaṃ samastadṛśyaṃ tvidamiti niścayavānbhavānubhūteḥ 85
85. gagane iva suśūnyabhedam asti
tribhuvanam aṅga mahācitaḥ antarasyāḥ
paramapadamayam samastadṛśyam tu
idam iti niścayavān bhavānubhūteḥ
85. aṅga,
tribhuvanam mahācitaḥ antarasyāḥ gagane iva suśūnyabhedam asti.
samastadṛśyam tu idam paramapadamayam iti niścayavān bhavānubhūteḥ.
85. O dear one, the three worlds (tribhuvana), devoid of any real distinctions, exist within the inner great consciousness (mahācit) just like empty space (gagana). One who has the conviction (niścayavān) that this entire visible world (samasta-dṛśya) is verily the supreme state (paramapada), gains this conviction from the direct experience of existence (bhavānubhūti).
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ८६ ॥
ityuktavatyatha munau divaso jagāma sāyatanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 86
86. iti uktavati atha munau divasaḥ jagāma
sāyatanāya vidhaye astaminaḥ jagāma
snātum sabhā kṛtanamaskaraṇā jagāma
śyāmākṣaye ravikaraiḥ ca saha ājagāma
86. atha munau iti uktavati,
divasaḥ jagāma.
astaminaḥ sāyatanāya vidhaye jagāma.
kṛtanamaskaraṇā sabhā snātum jagāma.
śyāmākṣaye ca ravikaraiḥ saha (sabhā) ājagāma.
86. After the sage had spoken thus, the day passed. The setting sun (astamin) departed for the performance of evening rituals (sāyatana vidhi). The assembly, having offered salutations, then went to bathe. With the fading of the night (śyāmākṣaya), they (the assembly) returned along with the sun's rays (ravikara).

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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 (current chapter) 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