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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-40

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श्रीवसिष्ठ उवाच ।
एवं निशाचराचारचिरघोरे रणाङ्गणे ।
अहनीव जनाचारे स्थिते यामावरेहिते ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ niśācarācāraciraghore raṇāṅgaṇe ,
ahanīva janācāre sthite yāmāvarehite 1
1. śrīvasiṣṭha uvāca evaṃ niśācarācāraciraghore
raṇāṅgaṇe ahanī iva janācāre sthite yāmāvarahite
1. śrīvasiṣṭha uvāca evaṃ niśācarācāraciraghore
raṇāṅgaṇe yāmāvarahite ahanī iva janācāre sthite
1. Śrī Vasiṣṭha said: Thus, in the battlefield, which had been dreadful for a long time due to the activities of the night-prowlers, when the watches of the night had ended, it was as if the human activities of daytime were taking place.
हस्तहार्यतमःपिण्डस्फुटकुड्ये निशागृहे ।
लाभोच्छदोच्चलचते भूतसङ्घे प्रवल्गति ॥ २ ॥
hastahāryatamaḥpiṇḍasphuṭakuḍye niśāgṛhe ,
lābhocchadoccalacate bhūtasaṅghe pravalgati 2
2. hastahāryatamaḥpiṇḍasphuṭakuḍye niśāgṛhe
lābhocchado-ccalacate bhūtasaṅghe pravalgati
2. hastahāryatamaḥpiṇḍasphuṭakuḍye niśāgṛhe
lābhocchado-ccalacate bhūtasaṅghe pravalgati
2. In the house of night (darkness), where the darkness was so dense it felt like a tangible mass that could be grasped by hand, and yet the walls were clearly discernible, the host of beings, agitated and intent on plunder, was leaping and moving about.
निःशब्दे ध्वान्तसंचारे निद्रारुद्धककुब्गणे ।
लीलापतिरुदारात्मा किंचित्खिन्नमना इव ॥ ३ ॥
niḥśabde dhvāntasaṃcāre nidrāruddhakakubgaṇe ,
līlāpatirudārātmā kiṃcitkhinnamanā iva 3
3. niḥśabde dhvāntasañcāre nidrāāruddhakakubgaṇe
līlāpatiḥ udārātmā kiṃcit khinnamanaḥ iva
3. niḥśabde dhvāntasañcāre nidrāāruddhakakubgaṇe
udārātmā līlāpatiḥ kiṃcit khinnamanaḥ iva
3. In the silence, where darkness pervaded, and all directions were hushed as if by sleep, the Lord of play, noble in soul (ātman), seemed somewhat distressed in mind.
प्रातःकार्यं विचार्याशु मन्त्रिभिर्मन्त्रकोविदैः ।
दीर्घचन्द्रसमाकारे शयने हिमशीतले ॥ ४ ॥
prātaḥkāryaṃ vicāryāśu mantribhirmantrakovidaiḥ ,
dīrghacandrasamākāre śayane himaśītale 4
4. prātaḥkāryaṃ vicārya āśu mantribhiḥ mantrakovidaiḥ
dīrghacandrasamākāre śayane himaśītale
4. āśu mantrakovidaiḥ mantribhiḥ prātaḥkāryaṃ
vicārya dīrghacandrasamākāre himaśītale śayane
4. Having quickly considered the morning duties with his ministers who were skilled in counsel, (he lay) on a bed that was large and moon-like in appearance and cool as snow.
चन्द्रोदरनिभे चारुगृहे शिशिरकोटरे ।
निद्रां मुहूर्तमगमन्मुद्रितेक्षणपुष्करः ॥ ५ ॥
candrodaranibhe cārugṛhe śiśirakoṭare ,
nidrāṃ muhūrtamagamanmudritekṣaṇapuṣkaraḥ 5
5. candrodaranibhe cārugṛhe śiśirakoṭare
nidrām muhūrtam agaman mudritekṣaṇapuṣkaraḥ
5. mudritekṣaṇapuṣkaraḥ candrodaranibhe
cārugṛhe śiśirakoṭare nidrām muhūrtam agaman
5. With his lotus-like eyes closed, he slept for a moment in a beautiful dwelling, which resembled the moon's cool, hollow interior.
अथ ते ललने व्योम तत्परित्यज्य तद्गृहम् ।
रन्ध्रैर्विविशतुर्वातलेखेऽब्जमुकुलं यथा ॥ ६ ॥
atha te lalane vyoma tatparityajya tadgṛham ,
randhrairviviśaturvātalekhe'bjamukulaṃ yathā 6
6. atha te lalane vyoma tat parityajya tad gṛham
randhraiḥ viviśatuḥ vātalehe abjamukulam yathā
6. atha te lalane vyoma tat gṛham parityajya
randhraiḥ viviśatuḥ yathā abjamukulam vātalehe
6. Then those two women, leaving behind that sky and that house, entered through subtle apertures, just as a lotus bud (unfolds) within delicate air-channels.
श्रीराम उवाच ।
कियन्मात्रमिदं स्थूलं शरीरं वाग्विदांवर ।
रन्ध्रेण तन्तुतनुना कथमाश्वाविशत्प्रभो ॥ ७ ॥
śrīrāma uvāca ,
kiyanmātramidaṃ sthūlaṃ śarīraṃ vāgvidāṃvara ,
randhreṇa tantutanunā kathamāśvāviśatprabho 7
7. śrīrāmaḥ uvāca kiyanmātram idam sthūlam śarīram
vāgvidāṁvara randhreṇa tantutanunā katham āśu aviśat prabho
7. śrīrāmaḥ uvāca he vāgvidāṁvara he prabho kiyanmātram idam
sthūlam śarīram tantutanunā randhreṇa katham āśu aviśat
7. Śrī Rāma said: 'O best among speakers (vāgvidāṁvara), O Lord (prabho), how did this very substantial body, of such a large size, quickly enter through an aperture as fine as a thread?'
श्रीवसिष्ठ उवाच ।
आधिभौतिकदेहोऽहमिति यस्य मतिभ्रमः ।
तस्यासावणुरन्ध्रेण गन्तुं शक्नोति नानघ ॥ ८ ॥
śrīvasiṣṭha uvāca ,
ādhibhautikadeho'hamiti yasya matibhramaḥ ,
tasyāsāvaṇurandhreṇa gantuṃ śaknoti nānagha 8
8. śrīvasiṣṭhaḥ uvāca ādhibhautikadehaḥ aham iti yasya
matibhramaḥ tasya asau aṇurandhreṇa gantum śaknoti na anagha
8. śrīvasiṣṭhaḥ uvāca he anagha yasya ādhibhautikadehaḥ aham
iti matibhramaḥ tasya asau aṇurandhreṇa gantum na śaknoti
8. Śrī Vasiṣṭha said: 'O sinless one (anagha), for one whose mistaken understanding (matibhramaḥ) is "I am this material body," that person cannot pass through a tiny opening.'
रोधितोऽहमनेनेति न माम्यत्रेति यस्य धीः ।
अनुभूतानुभवती भवतीत्यनुभूयते ॥ ९ ॥
rodhito'hamaneneti na māmyatreti yasya dhīḥ ,
anubhūtānubhavatī bhavatītyanubhūyate 9
9. rodhitaḥ aham anena iti na mām atra iti yasya
dhīḥ anubhūtā anubhavatī bhavati iti anubhūyate
9. yasya dhīḥ aham anena rodhitaḥ iti,
atra mām na iti,
anubhūtā anubhavatī bhavati iti anubhūyate
9. If one's mind (dhī) holds the thought, 'I am obstructed by this,' or 'I am not truly present here,' then what was merely an experienced state (anubhūtā) transforms into the experiencing subject (anubhavatī), and in this way, it is perceived.
येनानुभूतं पूर्वार्धं गच्छामीति स तत्क्रियः ।
कथं भवति पश्चार्धं गमनोन्मुखचेतनः ॥ १० ॥
yenānubhūtaṃ pūrvārdhaṃ gacchāmīti sa tatkriyaḥ ,
kathaṃ bhavati paścārdhaṃ gamanonmukhacetanaḥ 10
10. yena anubhūtam pūrvārdham gacchāmi iti sa tatkriyaḥ
katham bhavati paścārdham gamanonmukhacetanaḥ
10. yena pūrvārdham anubhūtam,
sa gacchāmi iti tatkriyaḥ (san),
paścārdham gamanonmukhacetanaḥ katham bhavati?
10. If someone has experienced the initial phase (pūrvārdha) of an action, and thinking 'I am going' (gacchāmi), they become engaged in that very activity (tatkriya), how can their consciousness remain singularly focused on the act of going (gamanonmukhacetana) during the subsequent phase (paścārdha)?
नहि वार्यूर्ध्वमायाति नाधो गच्छति पावकः ।
या यथैव प्रवृत्ता चित्सा तथैव प्रतिष्ठिता ॥ ११ ॥
nahi vāryūrdhvamāyāti nādho gacchati pāvakaḥ ,
yā yathaiva pravṛttā citsā tathaiva pratiṣṭhitā 11
11. na hi vāri ūrdhvam āyāti na adhaḥ gacchati pāvakaḥ
yā yathā eva pravṛttā cit sā tathā eva pratiṣṭhitā
11. hi vāri ūrdhvam na āyāti,
pāvakaḥ adhaḥ na gacchati.
yā cit yathā eva pravṛttā,
sā tathā eva pratiṣṭhitā.
11. Indeed, water does not rise upwards, nor does fire descend downwards. In the exact manner that consciousness (cit) has begun its activity, so it remains established.
छायायामुपविष्टस्य कुतस्तापानुभूतयः ।
यस्य संवेदनेऽन्योऽर्थः केनचिन्नानुभूयते ॥ १२ ॥
chāyāyāmupaviṣṭasya kutastāpānubhūtayaḥ ,
yasya saṃvedane'nyo'rthaḥ kenacinnānubhūyate 12
12. chāyāyām upaviṣṭasya kutaḥ tāpa anubhūtayaḥ yasya
saṃvedane anyaḥ arthaḥ kenacit na anubhūyate
12. chāyāyām upaviṣṭasya tāpa anubhūtayaḥ kutaḥ? yasya saṃvedane anyaḥ arthaḥ kenacit na anubhūyate.
12. How can one who is seated in the shade experience heat? For the one in whose pure perception (saṃvedana), no separate object (artha) is experienced at all.
यथा संवित्तथा चित्तं सा तथावस्थितिं गता ।
परमेण प्रयत्नेन नीयतेऽन्यदशां पुनः ॥ १३ ॥
yathā saṃvittathā cittaṃ sā tathāvasthitiṃ gatā ,
parameṇa prayatnena nīyate'nyadaśāṃ punaḥ 13
13. yathā saṃvit tathā cittam sā tathā avasthitim
gatā parameṇa prayatnena nīyate anya-daśām punaḥ
13. yathā saṃvit tathā cittam sā (saṃvit) tathā avasthitim
gatā (satī) parameṇa prayatnena punaḥ anya-daśām nīyate
13. As is the knowledge (saṃvit), so is the mind (citta). That knowledge (saṃvit), having attained a particular state, can then be led to another condition again through supreme effort.
सर्पैकप्रत्ययो रज्ज्वामसर्पप्रत्यये बलात् ।
निवर्ततेऽन्यथा त्वेष तिष्ठत्येव यथास्थितः ॥ १४ ॥
sarpaikapratyayo rajjvāmasarpapratyaye balāt ,
nivartate'nyathā tveṣa tiṣṭhatyeva yathāsthitaḥ 14
14. sarpa-eka-pratyayaḥ rajjvām a-sarpa-pratyaye balāt
nivartate anyathā tu eṣaḥ tiṣṭhati eva yathā-sthitaḥ
14. rajjvām sarpa-eka-pratyayaḥ a-sarpa-pratyaye balāt
nivartate anyathā tu eṣaḥ yathā-sthitaḥ eva tiṣṭhati
14. The conviction that a rope is a snake (sarpa-eka-pratyaya), when strongly confronted by the conviction of 'no snake' (a-sarpa-pratyaya), ceases. Otherwise, this (snake) perception indeed remains as it is.
यथा संवित्तथा चित्तं यथा चित्तं तथेहितम् ।
बालं प्रत्यपि संसिद्धमेतत्को नानुभूतवान् ॥ १५ ॥
yathā saṃvittathā cittaṃ yathā cittaṃ tathehitam ,
bālaṃ pratyapi saṃsiddhametatko nānubhūtavān 15
15. yathā saṃvit tathā cittam yathā cittam tathā īhitam
bālam prati api saṃsiddham etat kaḥ na anubhūtavān
15. yathā saṃvit tathā cittam yathā cittam tathā īhitam
bālam prati api etat saṃsiddham kaḥ na anubhūtavān?
15. As is the knowledge (saṃvit), so is the mind (citta); and as is the mind (citta), so is the action or desire (īhita). Who has not observed this principle, which is well-established even in the case of a child?
यः पुनः स्वप्नसंकल्पपुरुषः प्रतिमाकृतिः ।
आकाशमात्रकाकारः स कथं केन रोध्यते ॥ १६ ॥
yaḥ punaḥ svapnasaṃkalpapuruṣaḥ pratimākṛtiḥ ,
ākāśamātrakākāraḥ sa kathaṃ kena rodhyate 16
16. yaḥ punaḥ svapna-saṅkalpa-puruṣaḥ pratimā-ākṛtiḥ
ākāśa-mātraka-ākāraḥ saḥ katham kena rodhyate
16. punaḥ yaḥ svapna-saṅkalpa-puruṣaḥ pratimā-ākṛtiḥ
ākāśa-mātraka-ākāraḥ saḥ katham kena rodhyate?
16. Furthermore, how can such a being - a person born from dream (svapna) or imagination (saṅkalpa), having the form of an image, and whose form is merely like space (ākāśa) - be obstructed by anyone?
चित्तमात्रं शरीरं तु सर्वस्यैव हि सर्वतः ।
विद्यते वेदनाच्चैतत्क्वचिदेतीव हृद्गतात् ॥ १७ ॥
cittamātraṃ śarīraṃ tu sarvasyaiva hi sarvataḥ ,
vidyate vedanāccaitatkvacidetīva hṛdgatāt 17
17. cittamātram śarīram tu sarvasya eva hi sarvataḥ
vidyate vedanāt ca etat kvacit eti iva hṛdgatāt
17. sarvasya eva hi sarvataḥ tu śarīram cittamātram
vidyate ca etat kvacit hṛdgatāt vedanāt iva eti
17. For every being, the body is indeed merely the mind, existing universally. This (mind-body) sometimes appears, as it were, to arise from internal perception, from what resides in the heart.
यथाभिमतमेवास्य भवत्यस्तमयोदयम् ।
आदिसर्गे स्वभावोत्थं पश्चाद्द्वैतैक्यकारणम् ॥ १८ ॥
yathābhimatamevāsya bhavatyastamayodayam ,
ādisarge svabhāvotthaṃ paścāddvaitaikyakāraṇam 18
18. yathābhimatam eva asya bhavati astamaya udayam
ādisarge svabhāvottham paścāt dvaitaikyakāraṇam
18. asya astamaya udayam yathābhimatam eva bhavati
ādisarge svabhāvottham paścāt dvaitaikyakāraṇam
18. Its (the mind-body's) manifestation and disappearance occur precisely as desired. In the primal creation, it arises from its own intrinsic nature (svabhāva); afterwards, it becomes the cause of both duality and unity.
चित्ताकाशं चिदाकाशमाकाशं च तृतीयकम् ।
विद्ध्येतत्त्रयमेकं त्वमविनाभावनावशात् ॥ १९ ॥
cittākāśaṃ cidākāśamākāśaṃ ca tṛtīyakam ,
viddhyetattrayamekaṃ tvamavinābhāvanāvaśāt 19
19. citta ākāśam cit ākāśam ākāśam ca tṛtīyakam
viddhi etat trayam ekam tvam avinābhāvanāvaśāt
19. tvam cittākāśam cidākāśam ca tṛtīyakam ākāśam
etat trayam avinābhāvanāvaśāt ekam viddhi
19. You should know these three - the space of the mind (cittākāśa), the space of consciousness (cidākāśa), and the third, physical space (ākāśa) - as one, owing to their inseparable nature.
एतच्चित्तशरीरत्वं विद्धि सर्वगतोदयम् ।
यथासंवेदनेच्छत्वाद्यथासंवेदनोदयम् ॥ २० ॥
etaccittaśarīratvaṃ viddhi sarvagatodayam ,
yathāsaṃvedanecchatvādyathāsaṃvedanodayam 20
20. etat cittaśarīratvam viddhi sarvagata udayam
yathāsaṃvedana icchatvāt yathāsaṃvedana udayam
20. etat cittaśarīratvam sarvagatodayam viddhi
yathāsaṃvedanecchatvāt yathāsaṃvedanodayam
20. Know that this mind-body nature (cittaśarīratvam) manifests everywhere. Its appearance is entirely determined by perception, due to the very desire for such perceptions.
वसति त्रसरेण्वन्तर्ध्रियते गगनोदरे ।
लीयतेऽङ्कुरकोशेषु रसीभवति पल्लवे ॥ २१ ॥
vasati trasareṇvantardhriyate gaganodare ,
līyate'ṅkurakośeṣu rasībhavati pallave 21
21. vasati trasareṇu antar dhriyate gagana udare
līyate aṅkurakoṣeṣu rasī-bhavati pallave
21. vasati trasareṇu antar dhriyate gagana udare
līyate aṅkurakoṣeṣu rasī-bhavati pallave
21. It dwells inside a mote of dust, is sustained within the vastness of space, merges into the sheaths of sprouts, and becomes the sap in a young leaf.
उल्लसत्यम्बुवीचित्वे प्रनृत्यति शिलोदरे ।
प्रवर्षत्यम्बुदो भूत्वा शिलीभूयावतिष्ठते ॥ २२ ॥
ullasatyambuvīcitve pranṛtyati śilodare ,
pravarṣatyambudo bhūtvā śilībhūyāvatiṣṭhate 22
22. ullasati ambu-vīcitve pranṛtyati śila-udare
pravarṣati ambudaḥ bhūtvā śilī-bhūya avatiṣṭhate
22. ullasati ambu-vīcitve pranṛtyati śila-udare
pravarṣati ambudaḥ bhūtvā śilī-bhūya avatiṣṭhate
22. It shines forth as a water-wave, dances vigorously within the heart of rocks, pours down as a cloud, and having become stone, it remains steadfast.
यथेच्छमम्बरे याति जठरेऽपि च भूभृताम् ।
अनन्तराकाशवपुर्धत्तेऽथ परमाणुताम् ॥ २३ ॥
yathecchamambare yāti jaṭhare'pi ca bhūbhṛtām ,
anantarākāśavapurdhatte'tha paramāṇutām 23
23. yathā-iccham ambare yāti jaṭhare api ca bhūbhṛtām
ananta-ākāśa-vapuḥ dhatte atha paramāṇutām
23. yathā-iccham ambare yāti jaṭhare api ca bhūbhṛtām
ananta-ākāśa-vapuḥ dhatte atha paramāṇutām
23. As it wishes, it moves in the sky, and also within the interior of mountains. Then, having a body of endless space, it assumes the state of being an atom.
देहस्यान्तर्बहिरपि
दधद्वनतनूरुहम् ॥ २४ ॥
dehasyāntarbahirapi
dadhadvanatanūruham 24
24. dehasya antar bahir api
dadhat vana-tanūruham
24. dehasya antar bahir api
vana-tanūruham dadhat
24. Bearing forest-like vegetation (hair/foliage) both inside and outside the body.
भवत्याकाशमाधत्ते कोटीः पद्मजसद्मनाम् ।
अनन्याः स्वात्मनोऽम्भोधिरावर्तरचना इव ॥ २५ ॥
bhavatyākāśamādhatte koṭīḥ padmajasadmanām ,
ananyāḥ svātmano'mbhodhirāvartaracanā iva 25
25. bhavati ākāśam ādhatte koṭīḥ padmajasadmanām
ananyāḥ svātmanaḥ ambhodhiḥ āvartaracanāḥ iva
25. yathā ambhodhiḥ āvartaracanāḥ iva (bhavati),
(tathā) (tat) bhavati ākāśam,
(tad) padmajasadmanām koṭīḥ ādhatte,
yāḥ svātmanaḥ ananyāḥ (bhavanti).
25. The ultimate reality becomes space (ākāśa), and it assumes millions of Brahma's abodes. These realms are non-different from its own essential nature (ātman), just as an ocean creates formations of whirlpools.
अनुद्विग्नप्रबोधोऽसौ सर्गादौ चित्तदेहकः ।
आकाशत्मा महान्भूत्वा वेत्ति प्रकृततां ततः ॥ २६ ॥
anudvignaprabodho'sau sargādau cittadehakaḥ ,
ākāśatmā mahānbhūtvā vetti prakṛtatāṃ tataḥ 26
26. anudvignaprabodhaḥ asau sarga-ādau cittadehaḥ
ākāśa-ātmā mahān bhūtvā vetti prakṛtatām tataḥ
26. sarga-ādau asau anudvignaprabodhaḥ cittadehaḥ (ca) ākāśa-ātmā mahān bhūtvā,
tataḥ prakṛtatām vetti.
26. That supreme consciousness, characterized by undisturbed awakening and having consciousness itself as its body, at the beginning of creation, becomes vast and takes on the nature of space (ākāśa). From that point, it perceives its material aspect (prakṛti).
असत्यमेव वारित्वं बुद्ध्योदेतीव तत्तथा ।
वन्ध्यापुत्रोऽयमस्तीति यथा स्वप्ने भ्रमो नरः ॥ २७ ॥
asatyameva vāritvaṃ buddhyodetīva tattathā ,
vandhyāputro'yamastīti yathā svapne bhramo naraḥ 27
27. asatyam eva vāritvam buddhyā udeti iva tat tathā
vandhyāputraḥ ayam asti iti yathā svapne bhramaḥ naraḥ
27. yathā naraḥ svapne 'ayam vandhyāputraḥ asti' iti bhramaḥ (bhavati),
tathā (idam) asatyam eva vāritvam buddhyā tat iva udeti.
27. The quality of water (vāritvam) appears to the intellect (buddhi) as unreal, just as a man in a dream experiences the delusion, 'This son of a barren woman exists'.
श्रीराम उवाच किं चित्तमेतद्भवति किंवा भवति नौ कथम् ।
कथमेव न सद्रूपं नान्यद्भवति वीक्षणात् ॥ २८ ॥
śrīrāma uvāca kiṃ cittametadbhavati kiṃvā bhavati nau katham ,
kathameva na sadrūpaṃ nānyadbhavati vīkṣaṇāt 28
28. śrīrāmaḥ uvāca kim cittam etat bhavati kim vā bhavati nau
katham katham eva na sat-rūpam na anyat bhavati vīkṣaṇāt
28. śrīrāmaḥ uvāca: etat cittam kim
bhavati? vā nau katham (etat) bhavati?
(ca) katham eva vīkṣaṇāt na
sat-rūpam na anyat (iti) bhavati?
28. Śrī Rāma asked: "What is this mind (citta)? Or how does it come into being for us? And how is it that, upon observation, it appears to be neither truly existent (sat) nor entirely non-existent?"
श्रीवसिष्ठ उवाच प्रत्येकमेव यच्चित्तं तदेवंरूपशक्तिकम् ।
पृथक्प्रत्येकमुदितः प्रतिचित्तं जगद्भ्रमः ॥ २९ ॥
śrīvasiṣṭha uvāca pratyekameva yaccittaṃ tadevaṃrūpaśaktikam ,
pṛthakpratyekamuditaḥ praticittaṃ jagadbhramaḥ 29
29. śrīvasiṣṭha uvāca pratyekam eva yat cittam tat evaṃrūpaśaktikam
pṛthak pratyekam uditaḥ praticittam jagatbhramaḥ
29. śrīvasiṣṭha uvāca.
yat pratyekam eva cittam,
tat evaṃrūpaśaktikam.
jagatbhramaḥ pṛthak pratyekam praticittam uditaḥ.
29. Śrī Vasiṣṭha said: Whatever individual consciousness (citta) exists, it is endowed with such a form of power. In each and every consciousness, the delusion of the world (jagat) arises separately.
क्षणकल्पजगत्संघा समुद्यन्ति गलन्ति च ।
निमेषात्कस्यचित्कल्पात्कस्यचिच्च क्रमं श्रृणु ॥ ३० ॥
kṣaṇakalpajagatsaṃghā samudyanti galanti ca ,
nimeṣātkasyacitkalpātkasyacicca kramaṃ śrṛṇu 30
30. kṣaṇakalpajagatsaṃghāḥ samudyanti galanti ca
nimeṣāt kasyacit kalpāt kasyacit ca kramam śṛṇu
30. śṛṇu kramam.
kṣaṇakalpajagatsaṃghāḥ samudyanti ca galanti.
kasyacit nimeṣāt,
kasyacit ca kalpāt (galanti).
30. Masses of worlds, lasting for a moment or an eon, arise and dissolve. Hear the process: for some, this occurs in an instant, and for others, in an eon.
मरणादिमयी मूर्च्छा प्रत्येकेनानुभूयते ।
यैषा तां विद्धि सुमते महाप्रलययामिनीम् ॥ ३१ ॥
maraṇādimayī mūrcchā pratyekenānubhūyate ,
yaiṣā tāṃ viddhi sumate mahāpralayayāminīm 31
31. maraṇādimayī mūrcchā pratyekena anubhūyate
yā eṣā tām viddhi sumate mahāpralayayāminīm
31. sumate,
maraṇādimayī mūrcchā pratyekena anubhūyate.
yā eṣā (mūrcchā),
tām mahāpralayayāminīm viddhi.
31. A state of unconsciousness, akin to death and similar states, is experienced by each individual. O discerning one, know this very state to be the night of the great cosmic dissolution (mahāpralaya).
तदन्ते तनुते सर्गं सर्व एव पृथक्पृथक् ।
सहजस्वप्नसंकल्पान्संभ्रमाचलनृत्यवत् ॥ ३२ ॥
tadante tanute sargaṃ sarva eva pṛthakpṛthak ,
sahajasvapnasaṃkalpānsaṃbhramācalanṛtyavat 32
32. tat ante tanute sargam sarvaḥ eva pṛthak pṛthak
sahajasvapnasaṃkalpān saṃbhramācalanṛtyavat
32. tat ante,
sarvaḥ eva pṛthak pṛthak tanute sargam (yaḥ asti) sahajasvapnasaṃkalpān (iva),
saṃbhramācalanṛtyavat.
32. At the end of that (great dissolution), each individual separately manifests creation, which takes the form of inherent dreams and intentions, much like a bewildered, unmoving dance.
महाप्रलयरात्र्यन्ते चिरादात्ममनोवपुः ।
यथेदं तनुते तद्वत्प्रत्येकं मृत्यनन्तरम् ॥ ३३ ॥
mahāpralayarātryante cirādātmamanovapuḥ ,
yathedaṃ tanute tadvatpratyekaṃ mṛtyanantaram 33
33. mahāpralaya-rātry-ante cirāt ātma-manaḥ-vapuḥ
yathā idam tanute tadvat pratyekam mṛtyu-anantaram
33. yathā mahāpralaya-rātry-ante cirāt idam ātma-manaḥ-vapuḥ tanute,
tadvat pratyekam mṛtyu-anantaram (api tanute).
33. Just as this (universe), comprising the self (ātman), mind, and body, manifests after a long time at the end of the night of the great cosmic dissolution (mahāpralaya), so too, similarly, each individual (self, mind, and body) manifests again after death.
श्रीराम उवाच मृतेरनन्तरं सर्गो यथा स्मृत्यानुभूयते ।
चिरात्तथानुभवति नातो विश्वमकारणम् ॥ ३४ ॥
śrīrāma uvāca mṛteranantaraṃ sargo yathā smṛtyānubhūyate ,
cirāttathānubhavati nāto viśvamakāraṇam 34
34. śrī-rāma uvāca mṛteḥ anantaram sargaḥ yathā smṛtyā
anubhūyate cirāt tathā anubhavati na ataḥ viśvam akāraṇam
34. śrī-rāma uvāca: yathā mṛteḥ anantaram sargaḥ smṛtyā anubhūyate,
tathā cirāt (ekaḥ) anubhavati.
ataḥ viśvam akāraṇam na (asti).
34. Śrī Rāma said: Just as a new creation (sarga) is experienced after death, guided by memory, so too, after a long time, one experiences (this recurrence). Therefore, the universe (viśva) is not uncaused.
श्रीवसिष्ठ उवाच महति प्रलये राम सर्वे हरिहरादयः ।
विदेहमुक्ततां यान्ति स्मृतेः क इव संभव ॥ ३५ ॥
śrīvasiṣṭha uvāca mahati pralaye rāma sarve hariharādayaḥ ,
videhamuktatāṃ yānti smṛteḥ ka iva saṃbhava 35
35. śrī-vasiṣṭha uvāca mahati pralaye rāma sarve hari-hara-ādayaḥ
videha-muktatām yānti smṛteḥ kaḥ iva sambhavaḥ
35. śrī-vasiṣṭha uvāca: rāma,
mahati pralaye sarve hari-hara-ādayaḥ videha-muktatām yānti.
(tataḥ) smṛteḥ kaḥ iva sambhavaḥ (bhavati)?
35. Śrī Vasiṣṭha said: O Rāma, in the great dissolution (mahāpralaya), all beings, including Hari (Viṣṇu), Hara (Śiva), and others, attain liberation (mokṣa) without a body. How, then, can memory possibly persist for them?
अस्मदादिः प्रबुद्धात्मा किलावश्यं विमुच्यते ।
कथं भवन्तु नो मुक्ता विदेहाः पद्मजातयः ॥ ३६ ॥
asmadādiḥ prabuddhātmā kilāvaśyaṃ vimucyate ,
kathaṃ bhavantu no muktā videhāḥ padmajātayaḥ 36
36. asmat-ādiḥ prabuddha-ātmā kila avaśyam vimucyate
katham bhavantu no muktāḥ videhāḥ padma-jātayaḥ
36. asmat-ādiḥ prabuddha-ātmā kila avaśyam vimucyate.
katham videhāḥ padma-jātayaḥ muktāḥ no bhavantu?
36. Indeed, an enlightened individual (ātman) like us is necessarily liberated. How then could the lotus-born ones (Brahmā and other great deities), who are bodiless, not be liberated (mokṣa)?
अन्ये त्वमिव ये जीवास्तेषां मरणजन्मसु ।
स्मृतिः कारणतामेति मोक्षाभाववशादिह ॥ ३७ ॥
anye tvamiva ye jīvāsteṣāṃ maraṇajanmasu ,
smṛtiḥ kāraṇatāmeti mokṣābhāvavaśādiha 37
37. anye tvam iva ye jīvāḥ teṣām maraṇajanmasu
smṛtiḥ kāraṇatām eti mokṣābhāvavaśāt iha
37. ye jīvāḥ tvam iva anye,
teṣām iha mokṣābhāvavaśāt maraṇajanmasu smṛtiḥ kāraṇatām eti.
37. For other embodied beings (jīva) like you, memory (smṛti) is the cause of their cycles of death and rebirth (saṃsāra) in this world, due to the absence of final liberation (mokṣa).
भवत्यद्रिर्धराधारो बद्धपीठो नभः शिराः ।
जीवो हि मृतिमूर्च्छान्ते यदन्तः प्रोन्मिषन्निव ।
अनुन्मिषित एवास्ते तत्प्रधानमुदाहृतम् ॥ ३८ ॥
bhavatyadrirdharādhāro baddhapīṭho nabhaḥ śirāḥ ,
jīvo hi mṛtimūrcchānte yadantaḥ pronmiṣanniva ,
anunmiṣita evāste tatpradhānamudāhṛtam 38
38. bhavati adriḥ dharādhāraḥ baddhapīṭhaḥ
nabhaḥ śirāḥ jīvaḥ hi mṛtimūrcchānte
yat antaḥ pronmiṣan iva
anunmiṣitaḥ eva āste tat pradhānam udāhṛtam
38. adriḥ dharādhāraḥ baddhapīṭhaḥ nabhaḥ śirāḥ bhavati.
hi mṛtimūrcchānte jīvaḥ yat antaḥ pronmiṣan iva anunmiṣitaḥ eva āste,
tat pradhānam udāhṛtam.
38. Just as a mountain serves as the support of the earth, with its base firmly established and its summit reaching the sky, so too, after death or fainting, what seems to flicker within the living being (jīva), yet remains unmanifest, is declared to be the Primary (pradhāna) substance.
तद्व्योमप्रकृतिः प्रोक्ता तदव्यक्तं जडाजडम् ।
संस्मृतेरस्मृतेश्चैव क्रम एष भवोदये ॥ ३९ ॥
tadvyomaprakṛtiḥ proktā tadavyaktaṃ jaḍājaḍam ,
saṃsmṛterasmṛteścaiva krama eṣa bhavodaye 39
39. tat vyomaprakṛtiḥ proktā tat avyaktam jaḍājaḍam
saṃsmṛteḥ asmṛteḥ ca eva kramaḥ eṣa bhavodaye
39. tat vyomaprakṛtiḥ proktā.
tat jaḍājaḍam avyaktam (ca asti).
eṣaḥ ca eva saṃsmṛteḥ asmṛteḥ kramaḥ bhavodaye (bhavati).
39. That (pradhāna) is declared to be the fundamental nature (prakṛti) of space, and it is the unmanifest, which is both inert (jaḍa) and sentient (ajaḍa). This indeed is the sequence of memory (smṛti) and non-memory in the emergence of existence (saṃsāra).
बोधोन्मुखत्वे हि महत्तत्प्रबुद्धं यदा भवेत् ।
तदा तन्मात्रदिक्कालक्रिया भूताद्युदेति खात् ॥ ४० ॥
bodhonmukhatve hi mahattatprabuddhaṃ yadā bhavet ,
tadā tanmātradikkālakriyā bhūtādyudeti khāt 40
40. bodhonmukhatve hi mahat tat prabuddham yadā bhavet
tadā tanmātra dik kāla kriyā bhūtādi udeti khāt
40. hi yadā bodhonmukhatve tat mahat prabuddham bhavet,
tadā khāt tanmātra dik kāla kriyā bhūtādi udeti.
40. Indeed, when that great principle (mahat) becomes fully awakened (prabuddha) due to its inclination towards consciousness (bodha), then from space (kha) arise the subtle elements (tanmātra), directions, time, actions, and the gross elements (bhūta), and so forth.
तदेवोच्छूनमाबुद्धं भवतीन्द्रियपञ्चकम् ।
तदेव बुध्यते देहः स एषोऽस्यातिवाहिकः ॥ ४१ ॥
tadevocchūnamābuddhaṃ bhavatīndriyapañcakam ,
tadeva budhyate dehaḥ sa eṣo'syātivāhikaḥ 41
41. tat eva ucchūnam ābuddham bhavati indriya-pañcakam
tat eva budhyate dehaḥ saḥ eṣaḥ asya ativāhikaḥ
41. tat eva ucchūnam ābuddham indriya-pañcakam bhavati.
tat eva dehaḥ budhyate.
saḥ eṣaḥ asya ativāhikaḥ.
41. That very (subtle consciousness) itself, becoming expanded and aware, manifests as the group of five senses. That very (consciousness, having thus manifested) then perceives the body. This is its subtle (ativāhika) body.
चिरकालप्रत्ययतः कल्पनापरिपीवरः ।
आधिभौतिकताबोधमाधत्ते चैष बालवत् ॥ ४२ ॥
cirakālapratyayataḥ kalpanāparipīvaraḥ ,
ādhibhautikatābodhamādhatte caiṣa bālavat 42
42. cirakāla-pratyayataḥ kalpanā-paripīvaraḥ
ādhibhautikatā-bodham ādhatte ca eṣaḥ bālavat
42. eṣaḥ ca cirakāla-pratyayataḥ kalpanā-paripīvaraḥ
bālavat ādhibhautikatā-bodham ādhatte
42. And this (subtle body or mind), nourished and greatly expanded by beliefs and imaginations held over a long period, then generates the awareness of material existence, just like a child does (through imagination).
ततो दिक्कालकलनास्तदाधारतया स्थिताः ।
उद्यन्त्यनुदिता एव वायोः स्पन्दक्रिया इव ॥ ४३ ॥
tato dikkālakalanāstadādhāratayā sthitāḥ ,
udyantyanuditā eva vāyoḥ spandakriyā iva 43
43. tataḥ dikkāla-kalanāḥ tadādhāratayā sthitāḥ
udyanti anuditāḥ eva vāyoḥ spanda-kriyāḥ iva
43. tataḥ tad-ādhāratayā sthitāḥ dikkāla-kalanāḥ
vāyoḥ spanda-kriyāḥ iva anuditāḥ eva udyanti
43. Thereafter, the perceptions and determinations of space and time, which are established as the basis of that (subtle body), arise as if they have not truly risen (i.e., they appear spontaneously but are not ultimately real), much like the vibrating motions of the wind.
वृद्धिमित्थमयं यातो मुधैव भुवनभ्रमः ।
स्वप्नाङ्गनासङ्गसमस्त्वनुभूतोऽप्यसन्मयः ॥ ४४ ॥
vṛddhimitthamayaṃ yāto mudhaiva bhuvanabhramaḥ ,
svapnāṅganāsaṅgasamastvanubhūto'pyasanmayaḥ 44
44. vṛddhim ittham ayam yātaḥ mudhā eva bhuvana-bhramaḥ
svapnāṅganā-saṅga-samaḥ tu anubhūtaḥ api asanmayaḥ
44. ittham ayam bhuvana-bhramaḥ mudhā eva vṛddhim yātaḥ.
tu anubhūtaḥ api svapnāṅganā-saṅga-samaḥ asanmayaḥ.
44. Thus, this cosmic illusion (bhuvana-bhrama) has grown in vain. Even though it is experienced, it is essentially unreal (asanmaya), just like an embrace with a woman in a dream.
यत्रैव म्रियते जन्तुः पश्यत्याशु तदेव सः ।
तत्रैव भुवनाभोगमिममित्थमिव स्थितम् ॥ ४५ ॥
yatraiva mriyate jantuḥ paśyatyāśu tadeva saḥ ,
tatraiva bhuvanābhogamimamitthamiva sthitam 45
45. yatra eva mriyate jantuḥ paśyati āśu tad eva saḥ
tatra eva bhuvana-ābhogam imam ittham iva sthitam
45. jantuḥ yatra eva mriyate saḥ āśu tad eva paśyati.
tatra eva imam bhuvana-ābhogam ittham iva sthitam.
45. Wherever a living being dies, they quickly perceive that very state of consciousness. There, this vast expanse of the world appears as if existing in just that manner.
व्योमैवानुभवत्यच्छमहं जगदिति भ्रमम् ।
व्योमरूपं व्योमरूपी जीवो जात इवात्मवान् ॥ ४६ ॥
vyomaivānubhavatyacchamahaṃ jagaditi bhramam ,
vyomarūpaṃ vyomarūpī jīvo jāta ivātmavān 46
46. vyoma eva anubhavati accham aham jagat iti bhramam
vyoma-rūpam vyoma-rūpī jīvaḥ jātaḥ iva ātma-vān
46. accham vyoma eva aham jagat iti vyoma-rūpam bhramam anubhavati.
vyoma-rūpī jīvaḥ ātma-vān iva jātaḥ.
46. Pure consciousness (vyoma) itself experiences a transparent delusion, 'I am the world,' a delusion whose form is consciousness (vyoma) itself. The individual soul (jīva), whose very nature is consciousness (vyoma), is then born, as it were, as an entity possessing an individual self (ātman).
सुरपत्तनशैलार्कतारानिकरसुन्दरम् ।
जरामरणवैक्लव्यव्याधिसंकटकोटरम् ॥ ४७ ॥
surapattanaśailārkatārānikarasundaram ,
jarāmaraṇavaiklavyavyādhisaṃkaṭakoṭaram 47
47. sura-pattana-śaila-arka-tārā-nikara-sundaram
jarā-maraṇa-vaiklavya-vyādhi-saṅkaṭa-koṭaram
47. (tat) sura-pattana-śaila-arka-tārā-nikara-sundaram (ca) jarā-maraṇa-vaiklavya-vyādhi-saṅkaṭa-koṭaram (ca asti).
47. It is beautiful with cities of gods, mountains, suns, and hosts of stars, yet it is a hollow filled with the distress of old age, death, anxiety, disease, and calamity.
स्वभावाभावसंरम्भस्थूलसूक्ष्मचराचरम् ।
साव्ध्यद्व्युर्वीनदीशाहोरात्रिकल्पक्षणक्षयम् ॥ ४८ ॥
svabhāvābhāvasaṃrambhasthūlasūkṣmacarācaram ,
sāvdhyadvyurvīnadīśāhorātrikalpakṣaṇakṣayam 48
48. sva-bhāva-abhāva-saṃrambha-sthūla-sūkṣma-cara-acaram
sa-abdhi-dvi-urvī-nadī-sāhorātri-kalpa-kṣaṇa-kṣayam
48. (tat) sva-bhāva-abhāva-saṃrambha-sthūla-sūkṣma-cara-acaram (ca) sa-abdhi-dvi-urvī-nadī-sāhorātri-kalpa-kṣaṇa-kṣayam (ca asti).
48. It encompasses the activity of both existence and non-existence, the gross and the subtle, the moving and the non-moving, all driven by its intrinsic nature (svabhāva). It consists of oceans, lands, rivers, days and nights, and is subject to the destruction of cosmic eras (kalpa) and fleeting moments.
अहं जातोऽमुना पित्रा किलात्रेत्याप्तनिश्चयम् ।
इयं माता धनमिदं ममेत्युदितवासनम् ॥ ४९ ॥
ahaṃ jāto'munā pitrā kilātretyāptaniścayam ,
iyaṃ mātā dhanamidaṃ mametyuditavāsanam 49
49. aham jātaḥ amunā pitrā kila atra iti āptaniścayam
iyam mātā dhanam idam mama iti uditavāsanam
49. aham amunā pitrā atra jātaḥ kila iti āptaniścayam
iyam mātā idam dhanam mama iti uditavāsanam
49. One whose firm conviction is, "Indeed, I am born here from this father," and whose latent impressions (vāsanā) have arisen with thoughts like, "This is my mother; this wealth is mine."
प्रत्येकमेवमुदितः संसारवनखण्डकः ।
ताराकुसुमितो नीलमेघचञ्चलपल्लवः ॥ ५१ ॥
pratyekamevamuditaḥ saṃsāravanakhaṇḍakaḥ ,
tārākusumito nīlameghacañcalapallavaḥ 51
51. pratyekam evam uditaḥ saṃsāravanakhaṇḍakaḥ
tārākusumitaḥ nīlameghacañcalapallavaḥ
51. pratyekam evam uditaḥ saṃsāravanakhaṇḍakaḥ
tārākusumitaḥ nīlameghacañcalapallavaḥ
51. Each such fragment of the forest of transmigration (saṃsāra) that has thus arisen is adorned with stars as its flowers and possesses restless new shoots in the form of blue clouds.
चरन्नरमृगानीकः सुरासुरविहंगमः ।
आलोककौसुमरजाः श्यामागहनकुञ्जकः ॥ ५२ ॥
carannaramṛgānīkaḥ surāsuravihaṃgamaḥ ,
ālokakausumarajāḥ śyāmāgahanakuñjakaḥ 52
52. carannaramṛgānīkaḥ surāsuravihamgamaḥ
ālokakausumarajaḥ śyāmāgahanakuñjakaḥ
52. carannaramṛgānīkaḥ surāsuravihamgamaḥ
ālokakausumarajaḥ śyāmāgahanakuñjakaḥ
52. It has herds of human-deer roaming, and gods and demons as its birds; it possesses luminous floral pollen and consists of deep, dark groves.
अब्धिपुष्करिणीपूर्णो मेर्वाद्यचललोष्टकः ।
चित्तपुष्करबीजान्तर्निलीनानुभवाङ्कुरः ॥ ५३ ॥
abdhipuṣkariṇīpūrṇo mervādyacalaloṣṭakaḥ ,
cittapuṣkarabījāntarnilīnānubhavāṅkuraḥ 53
53. abdhipuṣkariṇīpūrṇaḥ meruvādyacalaloṣṭakaḥ
cittapuṣkarabījāntarnilīnānubhavāṅkuraḥ
53. abdhipuṣkariṇīpūrṇaḥ meruvādyacalaloṣṭakaḥ
cittapuṣkarabījāntarnilīnānubhavāṅkuraḥ
53. It is filled with lotus ponds as vast as oceans, and its clods of earth are mountains like Meru and others; within the lotus-seeds of its mind (citta) are hidden the sprouts of experience.
यत्रैष म्रियते जीवस्तत्रैवं पश्यति क्षणात् ।
प्रत्येकमुदितेष्वेवं जगत्खण्डेषु भूरिशः ॥ ५४ ॥
yatraiṣa mriyate jīvastatraivaṃ paśyati kṣaṇāt ,
pratyekamuditeṣvevaṃ jagatkhaṇḍeṣu bhūriśaḥ 54
54. yatra eṣa mriyate jīvaḥ tatra evam paśyati kṣaṇāt
pratyekam uditeṣu evam jagat-khaṇḍeṣu bhūriśaḥ
54. eṣa jīvaḥ yatra mriyate tatra kṣaṇāt evam
pratyekam uditeṣu bhūriśaḥ jagat-khaṇḍeṣu paśyati
54. Wherever this individual soul (jīva) ceases to exist (in a specific manifestation), it instantly perceives, in a similar fashion, the numerous cosmic segments that have thus arisen in each instance.
कोटयो ब्रह्मरुद्रेन्द्रमरुद्विष्णुविवस्वताम् ।
गिर्यब्धिमण्डलद्वीपलोकान्तरदृशां गताः ॥ ५५ ॥
koṭayo brahmarudrendramarudviṣṇuvivasvatām ,
giryabdhimaṇḍaladvīpalokāntaradṛśāṃ gatāḥ 55
55. koṭayaḥ brahma-rudra-indra-marut-viṣṇu-vivasvatām
giri-abdhi-maṇḍala-dvīpa-loka-antara-dṛśām gatāḥ
55. koṭayaḥ brahma-rudra-indra-marut-viṣṇu-vivasvatām
giri-abdhi-maṇḍala-dvīpa-loka-antara-dṛśām gatāḥ
55. Myriads of Brahmas, Rudras, Indras, Maruts, Viṣṇus, and Suns, as well as mountains, oceans, planetary systems, islands, other worlds, and the visions (dṛśām) pertaining to them, have ceased to be.
याता यास्यन्ति यान्त्येता दृष्टयो नष्टरूपिणीः ।
या ब्रह्मण्युपबृंहाढ्यास्ताः के गणयितुं क्षमाः ॥ ५६ ॥
yātā yāsyanti yāntyetā dṛṣṭayo naṣṭarūpiṇīḥ ,
yā brahmaṇyupabṛṃhāḍhyāstāḥ ke gaṇayituṃ kṣamāḥ 56
56. yātāḥ yāsyanti yānti etāḥ dṛṣṭayaḥ naṣṭa-rūpiṇīḥ
yāḥ brahmaṇi upabṛṃhāḍhyāḥ tāḥ ke gaṇayitum kṣamāḥ
56. etāḥ naṣṭa-rūpiṇīḥ dṛṣṭayaḥ yātāḥ yāsyanti yānti.
yāḥ brahmaṇi upabṛṃhāḍhyāḥ tāḥ gaṇayitum ke kṣamāḥ
56. These perceptions (dṛṣṭayaḥ), which lose their forms, have vanished, will vanish, and are currently vanishing. Who indeed is capable of enumerating those that are so richly expanded within the absolute (brahman)?
एवं कुड्यमयं विश्वं नास्त्येव मननादृते ।
मनने चलमेवान्तस्तदिदानीं विचारय ॥ ५७ ॥
evaṃ kuḍyamayaṃ viśvaṃ nāstyeva mananādṛte ,
manane calamevāntastadidānīṃ vicāraya 57
57. evam kuḍyamayam viśvam na asti eva mananāt ṛte
manane calam evam antaḥ tat idānīm vicāraya
57. evam kuḍyamayam viśvam mananāt ṛte na asti eva.
manane antaḥ calam evam.
tat idānīm vicāraya
57. Thus, this entire universe, which is like a mere painted wall, does not exist at all apart from mental reflection (manana). In reflection (manana), the inner self (antas) itself is indeed constantly changing. Therefore, contemplate this now.
यदेव तच्चिदाकाशं तदेव मननं स्मृतम् ।
यदेव च चिदाकाशं तदेव परमं पदम् ॥ ५८ ॥
yadeva taccidākāśaṃ tadeva mananaṃ smṛtam ,
yadeva ca cidākāśaṃ tadeva paramaṃ padam 58
58. yat eva tat cit-ākāśam tat eva mananam smṛtam |
yat eva ca cit-ākāśam tat eva paramam padam ||
58. yat eva tat cit-ākāśam,
tat eva mananam smṛtam; ca yat eva cit-ākāśam,
tat eva paramam padam.
58. That which is the space of consciousness (cidākāśa) is indeed known as thought. And that which is the space of consciousness (cidākāśa) is verily the supreme state.
यदेवाम्बु स आवर्तो नत्वस्यावर्त वस्तु सन् ।
द्रष्टैवास्ते दृश्यमिव दृश्यं नत्वस्ति वस्तु सत् ॥ ५९ ॥
yadevāmbu sa āvarto natvasyāvarta vastu san ,
draṣṭaivāste dṛśyamiva dṛśyaṃ natvasti vastu sat 59
59. yat eva ambu saḥ āvartaḥ na tu asya āvarta vastu san |
draṣṭā eva āste dṛśyam iva dṛśyam na tu asti vastu sat ||
59. yat eva ambu,
saḥ āvartaḥ; tu asya āvarta vastu san na.
draṣṭā eva dṛśyam iva āste; tu dṛśyam vastu sat na asti.
59. Just as water is the whirlpool, yet the whirlpool is not an independent substance, similarly, the seer (draṣṭā) alone exists, appearing as the seen, but the seen is not an independent, existing substance.
चिद्व्योम्नो भूतनभसि कचनं यन्मणेरिव ।
तज्जगद्भाविनानासत्तत्त्वं श्वभ्रमिवाम्बरे ॥ ६० ॥
cidvyomno bhūtanabhasi kacanaṃ yanmaṇeriva ,
tajjagadbhāvinānāsattattvaṃ śvabhramivāmbare 60
60. cit-vyomnaḥ bhūta-nabhasi kacanam yat maṇeḥ iva | tat
jagat-bhāvi-nānā-asat-tattvam śvabhram iva ambare ||
60. yat kacanam maṇeḥ iva bhūta-nabhasi (asti),
(tat) cit-vyomnaḥ (udeti); tat jagat-bhāvi-nānā-asat-tattvam (api) ambare śvabhram iva (asti).
60. Just as the gleaming of a gem in the elemental sky originates from the ether of consciousness (citvyoman), so too is this world-appearing, diverse, and non-existent essence, which is like a chasm in the sky.
मद्बुद्धार्थो जगच्छब्दो विद्यते परमामृतम् ।
त्वद्बुद्धारर्थस्तु नास्त्येव त्वमहंशब्दकादपि ॥ ६१ ॥
madbuddhārtho jagacchabdo vidyate paramāmṛtam ,
tvadbuddhārarthastu nāstyeva tvamahaṃśabdakādapi 61
61. mat-buddhi-arthaḥ jagat-śabdaḥ vidyate parama-amṛtam |
tvat-buddhi-arthaḥ tu na asti eva tvam-aham-śabdakāt api ||
61. mat-buddhi-arthaḥ jagat-śabdaḥ parama-amṛtam vidyate.
tu tvat-buddhi-arthaḥ na asti eva,
(na asti) tvam-aham-śabdakāt api.
61. For my understanding, the term "world" (jagat) signifies the supreme immortal (paramāmṛtam). But for your understanding, that meaning does not exist, not even from the words "you" and "I".
तस्माल्लीलासरस्वत्यावाकाशवपुषौ स्थिते ।
सर्वगे परमात्माच्छे सर्वत्राप्रतिघेऽनघे ॥ ६२ ॥
tasmāllīlāsarasvatyāvākāśavapuṣau sthite ,
sarvage paramātmācche sarvatrāpratighe'naghe 62
62. tasmāt līlāsarasvatyau ākāśavapuṣau sthite
sarvage paramātmacche sarvatrāpratighe anaghe
62. tasmāt ākāśavapuṣau līlāsarasvatyau sarvage
paramātmacche sarvatrāpratighe anaghe sthite
62. Therefore, Līlā and Sarasvatī, whose bodies were ethereal, stood in the supreme Self (paramātman), which is all-pervading, pure, unobstructed everywhere, and faultless.
यत्र यत्र सदा व्योम्नि यथाकामं यथेप्सितम् ।
उदयं कुरुतस्तेन तद्गेहेऽस्ति गतिस्तयोः ॥ ६३ ॥
yatra yatra sadā vyomni yathākāmaṃ yathepsitam ,
udayaṃ kurutastena tadgehe'sti gatistayoḥ 63
63. yatra yatra sadā vyomni yathākāmam yathepṣitam
udayam kurutaḥ tena tadgehe asti gatiḥ tayoḥ
63. yatra yatra vyomni sadā yathākāmam yathepṣitam
udayam kurutaḥ tena tadgehe tayoḥ gatiḥ asti
63. Wherever in space (vyoman) they always manifest themselves according to their desire and wish, therefore, in that house, there is passage for them.
सर्वत्र संभवति चिद्गगनं तदत्र सद्वेदनं कलनमामननं विसारि ।
तच्चातिवाहिकमिहाहुरकुड्यमेव देहं कथं क इव तं वद किं रुणद्धि ॥ ६४ ॥
sarvatra saṃbhavati cidgaganaṃ tadatra sadvedanaṃ kalanamāmananaṃ visāri ,
taccātivāhikamihāhurakuḍyameva dehaṃ kathaṃ ka iva taṃ vada kiṃ ruṇaddhi 64
64. sarvatra saṃbhavati cidgaganaṃ tat atra
sadvedanaṃ kalanam āmananam visāri tat
ca ativāhikam iha āhuḥ akuḍyam eva deham
katham kaḥ iva tam vada kim ruṇaddhi
64. cidgaganaṃ sarvatra saṃbhavati.
atra tat visāri sadvedanaṃ kalanam āmananam ca (asti).
iha ca tat ativāhikam akuḍyam eva deham āhuḥ.
vada,
tam kaḥ iva katham kim ruṇaddhi?
64. Everywhere, the consciousness-space (cidgagana) manifests. That, in this context, is the pervasive true knowledge, conceptualization, and remembrance. And they refer to it as the subtle body (ativāhika), which is indeed a body without walls. Tell me, how, who, or what could obstruct it?

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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 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 (current chapter) 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