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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-3

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श्रीराम उवाच ।
एवमेव मनः शुद्धं पृथ्व्यादिरहितं त्वया ।
मनो ब्रह्मेति कथितं सत्यं पृथ्व्यादिवर्जितम् ॥ १ ॥
śrīrāma uvāca ,
evameva manaḥ śuddhaṃ pṛthvyādirahitaṃ tvayā ,
mano brahmeti kathitaṃ satyaṃ pṛthvyādivarjitam 1
1. śrīrāmaḥ uvāca | evam eva manaḥ śuddham pṛthvyādirahitam
tvayā | manaḥ brahma iti kathitam satyam pṛthvyādivarjitam ||
1. śrīrāmaḥ uvāca tvayā evam eva pṛthvyādirahitam śuddham
manaḥ brahma iti satyam pṛthvyādivarjitam manaḥ kathitam
1. Śrī Rāma said: 'Precisely so. You have stated that the pure mind (manas), which is devoid of earth and other elements, is the ultimate reality (brahman), truly free from earth and the like.'
तदत्र प्राक्तनी ब्रह्मन्स्मृतिः कस्मान्न कारणम् ।
यथा मम तवान्यस्य भूतानां चेति मे वद ॥ २ ॥
tadatra prāktanī brahmansmṛtiḥ kasmānna kāraṇam ,
yathā mama tavānyasya bhūtānāṃ ceti me vada 2
2. tat atra prāktanī brahman smṛtiḥ kasmāt na kāraṇam
| yathā mama tava anyasya bhūtānām ca iti me vada ||
2. brahman tat atra prāktanī smṛtiḥ kasmāt kāraṇam na (bhavati)? mama tava anyasya bhūtānām ca yathā (bhavati),
iti me vada
2. Therefore, O Brahmin, why is past memory (smṛti) not the cause here, as it is for me, for you, and for other living beings (bhūta)? Please explain this to me.
श्रीवसिष्ठ उवाच ।
पूर्वदेहोऽस्ति यस्याद्य पूर्वकर्मसमन्वितः ।
तस्य स्मृतिः संभवति कारणं संसृतिस्थितेः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
pūrvadeho'sti yasyādya pūrvakarmasamanvitaḥ ,
tasya smṛtiḥ saṃbhavati kāraṇaṃ saṃsṛtisthiteḥ 3
3. śrīvasiṣṭhaḥ uvāca pūrvadehaḥ asti yasya adya pūrvakarmasamanvitaḥ
tasya smṛtiḥ saṃbhavati kāraṇam saṃsṛtisthiteḥ
3. śrīvasiṣṭhaḥ uvāca yasya adya pūrvakarmasamanvitaḥ pūrvadehaḥ
asti tasya smṛtiḥ saṃbhavati saṃsṛtisthiteḥ kāraṇam
3. Śrī Vasiṣṭha said: Memory (smṛti) arises for one who presently has a previous body connected with past actions (karma). This memory is the cause of the continuation of transmigration (saṃsāra).
ब्रह्मणः प्राक्तनं कर्म यदा किंचिन्न विद्यते ।
प्राक्तनी संस्मृतिस्तस्य तदोदेति कुतः कथम् ॥ ४ ॥
brahmaṇaḥ prāktanaṃ karma yadā kiṃcinna vidyate ,
prāktanī saṃsmṛtistasya tadodeti kutaḥ katham 4
4. brahmaṇaḥ prāktanam karma yadā kiñcit na vidyate
prāktanī saṃsmṛtiḥ tasya tadā udeti kutaḥ katham
4. yadā brahmaṇaḥ kiñcit prāktanam karma na vidyate
tadā tasya prāktanī saṃsmṛtiḥ kutaḥ katham udeti
4. When there is no past action (karma) whatsoever for Brahmā (brahman), then from where and how would a previous memory (saṃsmṛti) arise for him?
तस्मादकारण भाति वा स्वचित्तैककारणम् ।
स्वकारणादनन्यात्मा स्वयंभूः स्वयमात्मवान् ॥ ५ ॥
tasmādakāraṇa bhāti vā svacittaikakāraṇam ,
svakāraṇādananyātmā svayaṃbhūḥ svayamātmavān 5
5. tasmāt akāraṇam bhāti vā svacittaikakāraṇam
svakāraṇāt ananyātmā svayambhūḥ svayam ātmavān
5. tasmāt akāraṇam vā svacittaikakāraṇam bhāti
svayambhūḥ svakāraṇāt ananyātmā svayam ātmavān
5. Therefore, it appears either as causeless or as having one's own mind as the sole cause. The self-born (svayambhū), whose essence (ātman) is non-different from its own cause, is itself conscious.
आतिवाहिक एवासौ देहोऽस्त्यस्य स्वयंभुवः ।
न त्वाधिभौतिको राम देहोऽजस्योपपद्यते ॥ ६ ॥
ātivāhika evāsau deho'styasya svayaṃbhuvaḥ ,
na tvādhibhautiko rāma deho'jasyopapadyate 6
6. ātivāhikaḥ eva asau dehaḥ asti asya svayambhuvaḥ
na tu ādhibhautikaḥ rāma dehaḥ ajasya upapadyate
6. asya svayambhuvaḥ asau dehaḥ ātivāhikaḥ eva asti
tu rāma ajasya ādhibhautikaḥ dehaḥ na upapadyate
6. Indeed, this body of the self-born (svayambhū) is a subtle (ātivāhika) one. But, O Rāma, a gross material (ādhibhautika) body is not appropriate for the unborn.
श्रीराम उवाच ।
आतिवाहिक एकोऽस्ति देहोऽन्यस्त्वाधिभौतिकः ।
सर्वासां भूतजातीनां ब्रह्मणोऽस्त्येक एव किम् ॥ ७ ॥
śrīrāma uvāca ,
ātivāhika eko'sti deho'nyastvādhibhautikaḥ ,
sarvāsāṃ bhūtajātīnāṃ brahmaṇo'styeka eva kim 7
7. śrīrāma uvāca ātivāhikaḥ ekaḥ asti dehaḥ anyaḥ tu
ādhibhautikaḥ sarvāsām bhūtajātīnām brahmaṇaḥ asti ekaḥ eva kim
7. śrīrāma uvāca ekaḥ ātivāhikaḥ dehaḥ asti anyaḥ tu ādhibhautikaḥ [dehaḥ].
sarvāsām bhūtajātīnām brahmaṇaḥ ekaḥ eva asti kim?
7. Śrī Rāma said: "There is one subtle body (ātivāhika deha) and another, the gross physical body (ādhibhautika deha). For all classes of beings, does Brahman (brahman) also have only one [body]?"
श्रीवसिष्ठ उवाच ।
सर्वेषामेव देहौ द्वौ भूतानां कारणात्मनाम् ।
अजस्य कारणाभावादेक एवातिवाहिकः ॥ ८ ॥
śrīvasiṣṭha uvāca ,
sarveṣāmeva dehau dvau bhūtānāṃ kāraṇātmanām ,
ajasya kāraṇābhāvādeka evātivāhikaḥ 8
8. śrīvasiṣṭha uvāca sarveṣām eva dehau dvau bhūtānām
kāraṇātmanām ajasya kāraṇa abhāvāt ekaḥ eva ātivāhikaḥ
8. śrīvasiṣṭha uvāca sarveṣām kāraṇātmanām bhūtānām eva dvau dehau [sthaḥ].
ajasya kāraṇa abhāvāt ekaḥ eva ātivāhikaḥ [dehaḥ asti].
8. Śrī Vasiṣṭha said: "Indeed, all causal beings (kāraṇātman) have two bodies. But for the Unborn (aja), due to the absence of a cause, there is only one subtle body (ātivāhika deha)."
सर्वासां भूतजातीनामेकोऽजः कारणं परम् ।
अजस्य कारणं नास्ति तेनासावेकदेहवान् ॥ ९ ॥
sarvāsāṃ bhūtajātīnāmeko'jaḥ kāraṇaṃ param ,
ajasya kāraṇaṃ nāsti tenāsāvekadehavān 9
9. sarvāsām bhūtajātīnām ekaḥ ajaḥ kāraṇam param
ajasya kāraṇam na asti tena asau ekadehavān
9. sarvāsām bhūtajātīnām ekaḥ ajaḥ param kāraṇam [asti].
ajasya [tu] kāraṇam na asti.
tena asau ekadehavān [bhavati].
9. For all classes of beings, the one Unborn (aja) is the supreme cause. For the Unborn (aja) itself, there is no [further] cause, therefore It has only one body.
नास्त्येव भौतिको देहः प्रथमस्य प्रजापतेः ।
आकाशात्मा च भात्येष आतिवाहिकदेहवान् ॥ १० ॥
nāstyeva bhautiko dehaḥ prathamasya prajāpateḥ ,
ākāśātmā ca bhātyeṣa ātivāhikadehavān 10
10. na asti eva bhautikaḥ dehaḥ prathamasya prajāpateḥ
ākāśātman ca bhāti eṣaḥ ātivāhika-dehavān
10. prathamasya prajāpateḥ bhautikaḥ dehaḥ na eva asti.
ca eṣaḥ ākāśātman ātivāhika-dehavān [san] bhāti.
10. Indeed, there is no gross physical body (ādhibhautika deha) for the first Prajāpati. And this one, whose essence is space (ākāśātman), shines forth, possessing a subtle body (ātivāhika deha).
ताश्च चिद्व्योमरूपिण्यो विनान्यैः कारणान्तरैः ।
यद्यतस्तत्तदेवति सर्वैरेवानुभूयते ॥ १२ ॥
tāśca cidvyomarūpiṇyo vinānyaiḥ kāraṇāntaraiḥ ,
yadyatastattadevati sarvairevānubhūyate 12
12. tāḥ ca citvyomarūpiṇyaḥ vinā anyaiḥ kāraṇāntaraiḥ
yat yataḥ tat tat eva iti sarvaiḥ eva anubhūyate
12. ca tāḥ citvyomarūpiṇyaḥ anyaiḥ kāraṇāntaraiḥ vinā (bhavanti).
yat yataḥ (udgacchati),
tat tat eva (iti) sarvaiḥ eva anubhūyate
12. And those beings, whose form is conscious space, exist without any other external causes. Whatever originates from a particular source is experienced by all as precisely that very thing.
निर्वाणमात्रं पुरुषः परो बोधः स एव च ।
चित्तमात्रं तदेवास्ते नायाति वसुधादिताम् ॥ १३ ॥
nirvāṇamātraṃ puruṣaḥ paro bodhaḥ sa eva ca ,
cittamātraṃ tadevāste nāyāti vasudhāditām 13
13. nirvāṇamātram puruṣaḥ paraḥ bodhaḥ saḥ eva ca
cittamātram tat eva āste na āyāti vasudhāditām
13. puruṣaḥ nirvāṇamātram (asti),
ca saḥ eva paraḥ bodhaḥ (asti).
tat cittamātram eva āste,
vasudhāditām na āyāti.
13. The supreme cosmic person (puruṣa) is merely final liberation (nirvāṇa), and he is also the supreme consciousness. That (consciousness) remains purely as consciousness (citta) and does not assume the state of earth and other elements.
सर्वेषां भूतजातानां संसारव्यवहारिणाम् ।
प्रथमोऽसौ प्रतिस्पन्दश्चित्तदेहः स्वतोदयः ॥ १४ ॥
sarveṣāṃ bhūtajātānāṃ saṃsāravyavahāriṇām ,
prathamo'sau pratispandaścittadehaḥ svatodayaḥ 14
14. sarveṣām bhūtajātānām saṃsāravyavahāriṇām prathamaḥ
asau pratispandaḥ cittadehaḥ svataḥ udayaḥ
14. sarveṣām bhūtajātānām saṃsāravyavahāriṇām (madhye),
asau prathamaḥ pratispandaḥ cittadehaḥ (ca) svataḥ udayaḥ (asti)
14. For all created beings involved in the activities of worldly existence (saṃsāra), the very first impulse (pratispanda) is this consciousness-body (citta-deha), which arises spontaneously.
अस्मात्पूर्वात्प्रतिस्पन्दादनन्यैतत्स्वरूपिणी ।
इयं प्रविसृता सृष्टिः स्पन्दसृष्टिरिवानिलात् ॥ १५ ॥
asmātpūrvātpratispandādananyaitatsvarūpiṇī ,
iyaṃ pravisṛtā sṛṣṭiḥ spandasṛṣṭirivānilāt 15
15. asmāt pūrvāt pratispandāt ananyaitatsvarūpiṇī
iyam pravistṛtā sṛṣṭiḥ spandasṛṣṭiḥ iva anilāt
15. iyam sṛṣṭiḥ asmāt pūrvāt pratispandāt
ananyaitatsvarūpiṇī pravistṛtā anilāt spandasṛṣṭiḥ iva
15. This entire creation, whose nature is non-different from that prior, foundational pulsation, has expanded, much like the generation of motion from the wind.
प्रतिभानाकृतेरस्मात्प्रतिभामात्ररूपधृक् ।
विभात्येवमयं सर्गः सत्यानुभववान्स्थितः ॥ १६ ॥
pratibhānākṛterasmātpratibhāmātrarūpadhṛk ,
vibhātyevamayaṃ sargaḥ satyānubhavavānsthitaḥ 16
16. pratibhānākṛteḥ asmāt pratibhāmātrarūpadhṛk
vibhāti evam ayam sargaḥ satyānubhavavān sthitaḥ
16. asmāt pratibhānākṛteḥ ayam sargaḥ pratibhāmātrarūpadhṛk
evam satyānubhavavān sthitaḥ vibhāti
16. From this fundamental nature of manifestation (pratibhāna), this creation, which assumes the form of mere appearance, thus shines forth, established as possessing the experience of reality.
दृष्टान्तोऽत्र भवत्स्वप्नपुरस्त्रीसुरतं यथा ।
असदप्यर्थसंपत्त्या सत्यानुभवभासुरम् ॥ १७ ॥
dṛṣṭānto'tra bhavatsvapnapurastrīsurataṃ yathā ,
asadapyarthasaṃpattyā satyānubhavabhāsuram 17
17. dṛṣṭāntaḥ atra bhavatsvapnapurastrīsuratam yathā
asat api arthasampattyā satyānubhavabhāsuram
17. atra dṛṣṭāntaḥ bhavatsvapnapurastrīsuratam yathā
asat api arthasampattyā satyānubhavabhāsuram
17. Here, an illustration is provided by the experience of sexual union (surata) with a woman in your dream city (svapna); even though it is unreal (asat), it shines forth as a true experience due to the vividness of its perceived reality.
अपृथ्व्यादिमयो भाति व्योमाकृतिरदेहकः ।
सदेह इव भूतेशः स्वात्मभूः पुरुषाकृतिः ॥ १८ ॥
apṛthvyādimayo bhāti vyomākṛtiradehakaḥ ,
sadeha iva bhūteśaḥ svātmabhūḥ puruṣākṛtiḥ 18
18. apṛthvyādimayaḥ bhāti vyomākṛtiḥ adehakaḥ
sadehaḥ iva bhūteśaḥ svātmabhūḥ puruṣākṛtiḥ
18. apṛthvyādimayaḥ vyomākṛtiḥ adehakaḥ svātmabhūḥ
bhūteśaḥ puruṣākṛtiḥ sadehaḥ iva bhāti
18. The lord of beings (bhūteśa), who is not composed of earth (pṛthvī) and other elements, who is bodiless and of the form of space (vyoman), and who is self-born (svātmabhū), appears as if embodied, taking the form of the supreme cosmic person (puruṣa).
संवित्सकल्परूपत्वान्नोदेति समुदेति च ।
स्वायत्तत्वात्स्वभावस्य नोदेति न च शाम्यति ॥ १९ ॥
saṃvitsakalparūpatvānnodeti samudeti ca ,
svāyattatvātsvabhāvasya nodeti na ca śāmyati 19
19. saṃvitsakalparūpatvāt na udeti samudeti ca
svāyattatvāt svabhāvasya na udeti na ca śāmyati
19. saṃvitsakalparūpatvāt ca na udeti samudeti
svabhāvasya svāyattatvāt ca na udeti na śāmyati
19. Because of its intrinsic nature as consciousness (saṃvit) and pure intention (saṅkalpa), it neither originates nor fully manifests. Due to the self-dependent nature (svabhāva) of reality, it neither arises nor ceases to be.
ब्रह्मा संकल्पपुरुषः पृथ्व्यादिरहिताकृतिः ।
केवलं चित्तमात्रात्मा कारणं त्रिजगत्स्थितेः ॥ २० ॥
brahmā saṃkalpapuruṣaḥ pṛthvyādirahitākṛtiḥ ,
kevalaṃ cittamātrātmā kāraṇaṃ trijagatsthiteḥ 20
20. brahmā saṅkalpapuruṣaḥ pṛthvyādirahitākṛtiḥ
kevalam cittamātrātmā kāraṇam trijagatsthiteḥ
20. brahmā saṅkalpapuruṣaḥ pṛthvyādirahitākṛtiḥ
kevalam cittamātrātmā trijagatsthiteḥ kāraṇam
20. Brahmā is a person (puruṣa) born of pure intention (saṅkalpa), whose form is devoid of material elements like earth. He is essentially pure mind-nature (citta-mātra-ātman) and the fundamental cause of the sustenance of the three worlds.
संकल्प एष कचति यथा नाम स्वयंभुवः ।
व्योमात्मैष तथा भाति भवत्संकल्पशैलवत् ॥ २१ ॥
saṃkalpa eṣa kacati yathā nāma svayaṃbhuvaḥ ,
vyomātmaiṣa tathā bhāti bhavatsaṃkalpaśailavat 21
21. saṅkalpaḥ eṣaḥ kaccati yathā nāma svayaṃbhuvaḥ
vyomātmā eṣaḥ tathā bhāti bhavatsaṅkalpaśailavat
21. eṣaḥ saṅkalpaḥ yathā svayaṃbhuvaḥ nāma kaccati
tathā eṣaḥ vyomātmā bhavatsaṅkalpaśailavat bhāti
21. This very intention (saṅkalpa) manifests, just as it is known to be of Svayambhū (Brahmā). Similarly, this [reality], whose nature (ātman) is space (vyoman), appears just like a mountain born of your own conception (saṅkalpa).
आतिवाहिकमेवान्तर्विस्मृत्या दृढरूपया ।
आधिभौतिकबोधेन मुधा भाति पिशाचवत् ॥ २२ ॥
ātivāhikamevāntarvismṛtyā dṛḍharūpayā ,
ādhibhautikabodhena mudhā bhāti piśācavat 22
22. ātivāhikam eva antar vismṛtyā dṛḍharūpayā
ādhibhautikabodhena mudhā bhāti piśācavat
22. ātivāhikam eva antar dṛḍharūpayā vismṛtyā
ādhibhautikabodhena mudhā piśācavat bhāti
22. When the subtle (ātivāhika) body itself is firmly forgotten internally, it appears in vain, through the perception of gross (ādhibhautika) reality, just like a ghost.
इदं प्रथमतोद्योगसंप्रबुद्धं महाचितेः ।
नोदेति शुद्धसंवित्त्वादातिवाहिकविस्मृतिः ॥ २३ ॥
idaṃ prathamatodyogasaṃprabuddhaṃ mahāciteḥ ,
nodeti śuddhasaṃvittvādātivāhikavismṛtiḥ 23
23. idam prathamataḥ udyogasaṃprabuddham mahāciteḥ
na udeti śuddhasaṃvittvāt ātivāhikavismṛtiḥ
23. ātivāhikavismṛtiḥ idam mahāciteḥ prathamataḥ
udyogasaṃprabuddham śuddhasaṃvittvāt na udeti
23. Subtle-body forgetfulness (ātivāhikavismṛtiḥ) does not arise from this pure awareness (śuddhasaṃvittva) of the Great Consciousness (mahācit), which is initially awakened by exertion.
आधिभौतिकजातेन नास्योदेति पिशाचिका ।
असत्या मृगतृष्णेव मिथ्या जाड्यभ्रमप्रदा ॥ २४ ॥
ādhibhautikajātena nāsyodeti piśācikā ,
asatyā mṛgatṛṣṇeva mithyā jāḍyabhramapradā 24
24. ādhibhautikajātena na asya udeti piśācikā
asatyā mṛgatṛṣṇā iva mithyā jāḍyabhramapradā
24. asya ādhibhautikajātena piśācikā na udeti
asatyā mṛgatṛṣṇā iva mithyā jāḍyabhramapradā
24. For him (who possesses such pure awareness), the delusion (piśācikā) that originates from physical entities (ādhibhautikajāta) does not arise. This delusion is unreal (asatyā), like a mirage (mṛgatṛṣṇā iva), false (mithyā), and generates dullness and confusion (jāḍyabhramapradā).
मनोमात्रं यदा ब्रह्मा न पृथ्व्यादिमयात्मकः ।
मनोमात्रमतो विश्वं यद्यज्जातं तदेव हि ॥ २५ ॥
manomātraṃ yadā brahmā na pṛthvyādimayātmakaḥ ,
manomātramato viśvaṃ yadyajjātaṃ tadeva hi 25
25. manomātram yadā brahmā na pṛthvyādimayātmakaḥ
manomātram ataḥ viśvam yat yat jātam tat eva hi
25. yadā brahmā manomātram na pṛthvyādimayātmakaḥ
ataḥ viśvam yat yat jātam tat eva hi manomātram
25. When (brahman) (brahmā) is solely the mind (manomātra), and not of the nature of earth (pṛthvyādi) or other material elements, then whatever has come into being in this universe (viśvam) is indeed (hi) also nothing but the mind (manomātra).
अजस्य सहकारीणि कारणानि न सन्ति यत् ।
तज्जस्यापि न सन्त्येव तानि तस्मात्तु कानिचित् ॥ २६ ॥
ajasya sahakārīṇi kāraṇāni na santi yat ,
tajjasyāpi na santyeva tāni tasmāttu kānicit 26
26. ajasya sahakārīṇi kāraṇāni na santi yat tatjasya
api na santi eva tāni tasmāt tu kānicit
26. yat ajasya sahakārīṇi kāraṇāni na santi,
tasmāt tu tāni tatjasya api kānicit na santi eva
26. Since (yat) there are no auxiliary causes (sahakārīṇi kāraṇāni) for the unborn (aja), therefore (tasmāt), indeed (tu), those (tāni) (causes) do not exist at all (na santi eva kānicit) even for that which is (apparently) born from it (tatjasya api).
कारणात्कार्यवैचित्र्यं तेन नात्रास्ति किंचन ।
यादृशं कारणं शुद्धं कार्य तादृगिति स्थितम् ॥ २७ ॥
kāraṇātkāryavaicitryaṃ tena nātrāsti kiṃcana ,
yādṛśaṃ kāraṇaṃ śuddhaṃ kārya tādṛgiti sthitam 27
27. kāraṇāt kāryavaicitryam tena na atra asti kiṃcana
yādṛśam kāraṇam śuddham kāryam tādṛk iti sthitam
27. kāraṇāt kāryavaicitryam asti.
tena atra kiṃcana na asti.
yādṛśam śuddham kāraṇam asti,
kāryam tādṛk iti sthitam.
27. The apparent diversity of effects arises from the cause. Consequently, nothing here exists independently. It is established that whatever the nature of the pure cause, such is the nature of the effect.
कार्यकारणता ह्यत्र न किंचिदुपपद्यते ।
यादृगेव परं ब्रह्म तादृगेव जगत्त्रयम् ॥ २८ ॥
kāryakāraṇatā hyatra na kiṃcidupapadyate ,
yādṛgeva paraṃ brahma tādṛgeva jagattrayam 28
28. kāryakāraṇatā hi atra na kiṃcit upapadyate
yādṛk eva param brahma tādṛk eva jagattrayam
28. atra kāryakāraṇatā hi kiṃcit na upapadyate.
yādṛk eva param brahma asti,
tādṛk eva jagattrayam asti.
28. Indeed, the concept of causality (kāryakāraṇatā) is not applicable here in any way. Whatever the supreme reality (brahman) is, precisely that same nature constitutes the three worlds.
मनस्तामिव यातेन ब्रह्मणा तन्यते जगत् ।
अनन्यादात्मनः शुद्धाद्द्रवत्वमिव वारिणः ॥ २९ ॥
manastāmiva yātena brahmaṇā tanyate jagat ,
ananyādātmanaḥ śuddhāddravatvamiva vāriṇaḥ 29
29. manastām iva yātena brahmaṇā tanyate jagat
ananyāt ātmanaḥ śuddhāt dravatvam iva vāriṇaḥ
29. brahmaṇā manastām iva yātena jagat tanyate.
śuddhāt ananyāt ātmanaḥ tat tanyate,
vāriṇaḥ dravatvam iva.
29. By Brahman (brahman), which appears to assume the state of mind, the world is extended. This manifestation proceeds from the pure Self (ātman), which is non-different from it, just as liquidity naturally belongs to water.
मनसा तन्यते सर्वमसदेवेदमाततम् ।
यथा संकल्पनगरं यथा गन्धर्वपत्तनम् ॥ ३० ॥
manasā tanyate sarvamasadevedamātatam ,
yathā saṃkalpanagaraṃ yathā gandharvapattanam 30
30. manasā tanyate sarvam asat eva idam ātatam
yathā saṃkalpanagaram yathā gandharvapaṭṭanam
30. manasā sarvam idam ātatam tanyate,
asat eva etat.
yathā saṃkalpanagaram,
yathā gandharvapaṭṭanam tat.
30. By the mind, all this extended (universe) is manifested, and it is indeed unreal. It is like a city created by imagination (saṃkalpanagara) or a city of celestial beings (gandharvapaṭṭanam) in the sky.
आधिभौतिकता नास्ति रज्ज्वामिव भुजङ्गता ।
ब्रह्मादयः प्रबुद्धास्तु कथं तिष्ठन्ति तत्र ते ॥ ३१ ॥
ādhibhautikatā nāsti rajjvāmiva bhujaṅgatā ,
brahmādayaḥ prabuddhāstu kathaṃ tiṣṭhanti tatra te 31
31. ādhībhautikatā na asti rajjvām iva bhujaṅgatā
brahmādayaḥ prabuddhāḥ tu katham tiṣṭhanti tatra te
31. ādhībhautikatā na asti rajjvām iva bhujaṅgatā
brahmādayaḥ prabuddhāḥ tu te tatra katham tiṣṭhanti
31. Material existence (ādhībhautikatā) is unreal, like the illusion of a snake in a rope. How then could awakened beings such as Brahmā and others remain in that (illusory material) state?
आतिवाहिक एवास्ति न प्रबुद्धमतेः किल ।
आधिभौतिकदेहस्य वाचो वात्र कुतः कथम् ॥ ३२ ॥
ātivāhika evāsti na prabuddhamateḥ kila ,
ādhibhautikadehasya vāco vātra kutaḥ katham 32
32. ātivāhika eva asti na prabuddhamateḥ kila
ādhībhautikadehasya vācaḥ vā atra kutaḥ katham
32. kila prabuddhamateḥ ātivāhikaḥ eva na asti
atra ādhībhautikadehasya vācaḥ vā kutaḥ katham
32. Indeed, for one of awakened intellect, the subtle (ātivāhika) body does not truly exist. Therefore, how and from where can there be any mention or discussion of a physical (ādhībhautika) body in this context?
चित्तमात्रशरीरोऽसौ न पृथ्व्यादिक्रमात्मकः ।
आद्यः प्रजापतिर्व्योमवपुः प्रतनुते प्रजाः ॥ ३३ ॥
cittamātraśarīro'sau na pṛthvyādikramātmakaḥ ,
ādyaḥ prajāpatirvyomavapuḥ pratanute prajāḥ 33
33. cittamātraśarīraḥ asau na pṛthvyādikramātmakaḥ
ādyaḥ prajāpatiḥ vyomavapuḥ pratanute prajāḥ
33. asau ādyaḥ prajāpatiḥ vyomavapuḥ cittamātraśarīraḥ
na pṛthvyādikramātmakaḥ (san) prajāḥ pratanute
33. The primordial creator (Prajāpati), whose form is like space, possesses a body composed solely of consciousness (citta); he is not constituted by a sequential process involving elements like earth and so on. He expands (or creates) beings.
मन एव विरिञ्चित्वं तद्धि संकल्पनात्मकम् ।
स्ववपुः स्फारतां नीत्वा मनसेदं वितन्यते ॥ ३४ ॥
mana eva viriñcitvaṃ taddhi saṃkalpanātmakam ,
svavapuḥ sphāratāṃ nītvā manasedaṃ vitanyate 34
34. manaḥ eva viriñcitvam tat hi saṃkalpanātmakam
svavapuḥ sphāratām nītvā manasā idam vitanyate
34. manaḥ eva viriñcitvam.
hi tat saṃkalpanātmakam.
manasā svavapuḥ sphāratām nītvā idam vitanyate
34. The mind (manas) alone is the creator Viriñca, for it is essentially comprised of will and conceptualization (saṃkalpa). Having expanded its own form, the mind itself then projects this entire (world).
विरिञ्चो मनसो रूपं विरिञ्चस्य मनो वपुः ।
पृथ्व्यादि विद्यते नात्र तेन पृथ्व्यादि कल्पितम् ॥ ३५ ॥
viriñco manaso rūpaṃ viriñcasya mano vapuḥ ,
pṛthvyādi vidyate nātra tena pṛthvyādi kalpitam 35
35. viriñcaḥ manasaḥ rūpam viriñcasya manaḥ vapuḥ
pṛthvyādi vidyate na atra tena pṛthvyādi kalpitam
35. viriñcaḥ manasaḥ rūpam viriñcasya manaḥ vapuḥ
pṛthvyādi atra na vidyate tena pṛthvyādi kalpitam
35. Viriñca is a form of the mind (manas), and the mind constitutes the body of Viriñca. The material world, beginning with earth (pṛthvyādi), does not exist here. Therefore, the earth and other elements are merely an imagination (kalpitam).
पद्माक्षे पद्मिनीवान्तर्मनो दृद्यस्ति दृश्यता ।
मनोदृश्यदृशौ भिन्ने न कदाचन केनचित् ॥ ३६ ॥
padmākṣe padminīvāntarmano dṛdyasti dṛśyatā ,
manodṛśyadṛśau bhinne na kadācana kenacit 36
36. padmākṣe padminī iva antarmanaḥ hṛdi asti
dṛśyatā manodṛśyadṛśau bhinne na kadācana kenacit
36. padmākṣe padminī iva antarmanaḥ hṛdi dṛśyatā asti.
manodṛśyadṛśau bhinne.
kenacit kadācana na (abhinne).
36. O lotus-eyed one, just as a lotus pond (padminī) exists within, similarly, the perceptible world (dṛśyatā) resides within the mind (manas) in the heart. However, the mind as the perceiver and the perceived (manodṛśyadṛśau) are distinct; they are never considered identical by anyone.
यथा चात्र तव स्वप्नः संकल्पश्चित्तराज्यधीः ।
स्वानुभूत्यैव दृष्टान्तस्तस्माद्धृद्यस्ति दृश्यभूः ॥ ३७ ॥
yathā cātra tava svapnaḥ saṃkalpaścittarājyadhīḥ ,
svānubhūtyaiva dṛṣṭāntastasmāddhṛdyasti dṛśyabhūḥ 37
37. yathā ca atra tava svapnaḥ saṅkalpaḥ cittarājyadhīḥ
svānubhūtyā eva dṛṣṭāntaḥ tasmāt hṛdi asti dṛśyabhūḥ
37. atra tava svapnaḥ saṅkalpaḥ cittarājyadhīḥ ca yathā svānubhūtyā eva dṛṣṭāntaḥ (asti).
tasmāt dṛśyabhūḥ hṛdi asti.
37. And just as your dream, your resolve (saṅkalpa), and the intellect (dhī) that governs the realm of the mind (citta) serve as examples (dṛṣṭānta) based on your own experience (svānubhūti), therefore, the perceptible realm (dṛśyabhūḥ) exists within the heart (hṛdi).
तस्माच्चित्तविकल्पस्थपिशाचो बालकं यथा ।
विनिहन्त्येवमेषान्तर्द्रष्टारं दृश्यरूपिका ॥ ३८ ॥
tasmāccittavikalpasthapiśāco bālakaṃ yathā ,
vinihantyevameṣāntardraṣṭāraṃ dṛśyarūpikā 38
38. tasmāt ca cittavikalpasthapiśācaḥ bālakaṃ yathā
vinihanti evam eṣā antar draṣṭāram dṛśyarūpikā
38. tasmāt ca yathā cittavikalpasthapiśācaḥ bālakaṃ (vininhamti),
evam eṣā dṛśyarūpikā antar draṣṭāram vinihanti.
38. And therefore, just as a demon (piśāca) residing within mental fabrications (citta-vikalpa) utterly destroys a child (bālaka), similarly, this objective world (dṛśyarūpikā), existing internally, destroys the true inner perceiver (draṣṭā).
यथाङ्कुरोऽन्तर्बीजस्य संस्थितो देशकालतः ।
करोति भासुरं देहं तनोत्येवं हि दृश्यधीः ॥ ३९ ॥
yathāṅkuro'ntarbījasya saṃsthito deśakālataḥ ,
karoti bhāsuraṃ dehaṃ tanotyevaṃ hi dṛśyadhīḥ 39
39. yathā aṅkuraḥ antar bījasya saṃsthitaḥ deśakālataḥ
karoti bhāsuram deham tanoti evam hi dṛśyadhīḥ
39. yathā aṅkuraḥ bījasya antar saṃsthitaḥ deśakālataḥ bhāsuram deham karoti,
evam hi dṛśyadhīḥ tanoti.
39. Just as a sprout (aṅkura), situated inherently within a seed (bīja), produces a radiant form (deha) due to appropriate place and time (deśakāla), so too, indeed, the intellect's perception of objects (dṛśyadhīḥ) expands.
सच्चेन्न शाम्यति कदाचन दृश्यदुःखं दृश्ये त्वशाम्यति न बोद्धरि केवलत्वम् ।
दृश्ये त्वसंभवति बोद्धरि बोद्धृभावः शाम्येत्स्थितोऽपि हि तदस्य विमोक्षमाहुः ॥ ४० ॥
saccenna śāmyati kadācana dṛśyaduḥkhaṃ dṛśye tvaśāmyati na boddhari kevalatvam ,
dṛśye tvasaṃbhavati boddhari boddhṛbhāvaḥ śāmyetsthito'pi hi tadasya vimokṣamāhuḥ 40
40. sat cet na śāmyati kadācana dṛśya-duḥkham
dṛśye tu aśāmyati na boddhari kevalatvam
dṛśye tu asaṃbhavati boddhari boddhṛ-bhāvaḥ
śāmyet sthitaḥ api hi tat asya vimokṣam āhuḥ
40. cet sat dṛśya-duḥkham kadācana na śāmyati
dṛśye tu aśāmyati boddhari kevalatvam na
dṛśye tu asaṃbhavati boddhari boddhṛ-bhāvaḥ
śāmyet hi sthitaḥ api tat asya vimokṣam āhuḥ
40. If the sorrow of the perceived (object) were truly existent, it would never cease. If the perceived (object) does not cease, then the perceiver cannot attain its inherent state of absoluteness (kevalatvam). When the perceived (object) ceases to exist for the perceiver, then the perceiver's very state of being a perceiver also ceases. Indeed, even if that (sorrow or the state of perceiving) had existed, it would then subside. This, they declare, is the perceiver's liberation (mokṣa).

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vairāgya prakaraṇa

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mumukṣu prakaraṇa

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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