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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-60

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श्रीवसिष्ठ उवाच ।
एतत्ते कथितं राम दृश्यदोषनिवृत्तये ।
लीलोपाख्यानमनघं घनतां जगतस्त्यज ॥ १ ॥
śrīvasiṣṭha uvāca ,
etatte kathitaṃ rāma dṛśyadoṣanivṛttaye ,
līlopākhyānamanaghaṃ ghanatāṃ jagatastyaja 1
1. śrī vasiṣṭha uvāca etat te kathitam rāma dṛśyadoṣanivṛttaye
līlāupākhyānam anagham ghanatām jagataḥ tyaja
1. śrī vasiṣṭha uvāca rāma dṛśyadoṣanivṛttaye te etat
anagham līlāupākhyānam kathitam jagataḥ ghanatām tyaja
1. Śrī Vasiṣṭha said: O Rāma, this flawless narrative of Līlā has been recounted to you for the removal of the fault inherent in the perceptible world. Therefore, relinquish the perceived substantiality of the world.
शान्तैव दृश्यसत्तास्याः शमनं नोपयुज्यते ।
सतो हि मार्जनक्लेशो नासतस्तु कदाचन ॥ २ ॥
śāntaiva dṛśyasattāsyāḥ śamanaṃ nopayujyate ,
sato hi mārjanakleśo nāsatastu kadācana 2
2. śāntā eva dṛśyasattā asyāḥ śamanam na upayujyate
sataḥ hi mārjanakleśaḥ na asataḥ tu kadācana
2. asyāḥ dṛśyasattā śāntā eva śamanam na upayujyate
hi sataḥ mārjanakleśaḥ asataḥ tu kadācana na
2. The existence of the perceptible world is inherently tranquil; its suppression is not necessary. Indeed, the effort of purification applies only to what is truly existent, but never to what is non-existent.
ज्ञानेनाकाशरूपेण दृश्यं ज्ञेयस्वरूपकम् ।
इत्येकीभूतमालोक्य ज्ञस्तिष्ठत्यम्बरोपमः ॥ ३ ॥
jñānenākāśarūpeṇa dṛśyaṃ jñeyasvarūpakam ,
ityekībhūtamālokya jñastiṣṭhatyambaropamaḥ 3
3. jñānena ākāśarūpeṇa dṛśyam jñeyasvarūpakam
iti ekībhūtam ālokya jñaḥ tiṣṭhati ambaropamaḥ
3. jñaḥ ākāśarūpeṇa jñānena jñeyasvarūpakam dṛśyam
ekībhūtam iti ālokya ambaropamaḥ tiṣṭhati
3. When the knower perceives that the perceptible world, intrinsically knowable, has become unified with knowledge - which is like space - then the knower himself remains like space.
पृथ्व्यादिरहितेनेदं चिद्भासैव स्वयंभुवा ।
साधितं यदि सिद्धेन ततः स्वात्मनि साधितम् ॥ ४ ॥
pṛthvyādirahitenedaṃ cidbhāsaiva svayaṃbhuvā ,
sādhitaṃ yadi siddhena tataḥ svātmani sādhitam 4
4. pṛthvyādirahitena idam citbhāsā eva svayambhuvā
sādhitam yadi siddhena tataḥ svaātmani sādhitam
4. yadi idam pṛthvyādirahitena svayambhuvā citbhāsā
eva sādhitam siddhena tataḥ svaātmani sādhitam
4. If this (world), devoid of earth and other elements, is realized by the self-existent light of consciousness (cit), and if it is realized by a perfected being (siddha), then it is truly realized within one's own self (ātman).
संविद्यथा या यतते तथा सैव व्यवस्थिता ।
विसृष्टा सृष्टिविन्नद्यां यावद्यत्नान्न रोधिता ॥ ५ ॥
saṃvidyathā yā yatate tathā saiva vyavasthitā ,
visṛṣṭā sṛṣṭivinnadyāṃ yāvadyatnānna rodhitā 5
5. saṃvid yathā yā yatate tathā sā eva vyavasthitā |
visṛṣṭā sṛṣṭivinnadyām yāvat yatnāt na rodhitā ||
5. yathā yā saṃvid yatate,
tathā sā eva vyavasthitā visṛṣṭā yāvat yatnāt sṛṣṭivinnadyām na rodhitā
5. Just as consciousness (saṃvid) strives, so it is established. It is released into the river of creation (sṛṣṭi) as long as it is not restrained by effort.
चिदाकाशावभासोऽयं जगदित्यवबुध्यते ।
चिद्व्योम्न्येवात्मनि स्वच्छे परमाणुकणं प्रति ॥ ६ ॥
cidākāśāvabhāso'yaṃ jagadityavabudhyate ,
cidvyomnyevātmani svacche paramāṇukaṇaṃ prati 6
6. citākāśāvabhāsaḥ ayam jagat iti avabudhyate |
citvyomni eva ātmani svacche paramāṇukaṇam prati ||
6. ayam citākāśāvabhāsaḥ jagat iti avabudhyate svacche
ātmani citvyomni eva paramāṇukaṇam prati (bhāti)
6. This manifestation of consciousness-space (cidākāśa) is understood as the world (jagat). It appears like an atomic particle within the pure self (ātman), which is the consciousness-sky (cidvyoman).
एवमस्या मुधाभ्रान्तेः का सत्ता केव वासना ।
का वास्था का च नियतिः कावश्यंभावितोच्यताम् ॥ ७ ॥
evamasyā mudhābhrānteḥ kā sattā keva vāsanā ,
kā vāsthā kā ca niyatiḥ kāvaśyaṃbhāvitocyatām 7
7. evam asyāḥ mudhā-bhrānteḥ kā sattā kā eva vāsanā | kā
vā āsthā kā ca niyatiḥ kā avaśyaṃbhāvitā ucyatām ||
7. evam asyāḥ mudhā-bhrānteḥ kā sattā,
kā eva vāsanā,
kā vā āsthā,
kā ca niyatiḥ,
kā avaśyaṃbhāvitā (bhavet iti) ucyatām
7. Thus, what existence, what latent impression (vāsanā), what stability, what fixed order (niyati), or what inevitability can there be for this groundless illusion (bhrānti)? Let it be explained.
सर्वं चैतद्यथादृष्टं स्थितमित्थमखण्डितम् ।
मायैवेयमनन्तेयं न च मायास्ति काचन ॥ ८ ॥
sarvaṃ caitadyathādṛṣṭaṃ sthitamitthamakhaṇḍitam ,
māyaiveyamananteyaṃ na ca māyāsti kācana 8
8. sarvam ca etat yathā-dṛṣṭam sthitam ittham akhaṇḍitam
| māyā eva iyam anantā iyam na ca māyā asti kācana ||
8. sarvam ca etat yathā-dṛṣṭam ittham akhaṇḍitam sthitam iyam māyā eva,
iyam anantā (ca),
na ca kācana māyā asti
8. All this, as it is seen, exists in this manner, undivided. This is indeed māyā, and this māyā (māyā) is endless (ananta); yet, there is no māyā (māyā) whatsoever.
श्रीराम उवाच ।
अहो नु परमा दृष्टिर्दर्शिता भगवंस्त्वया ।
दावाग्निदग्धकक्षाणां दाहशान्तौ कलैन्दवी ॥ ९ ॥
śrīrāma uvāca ,
aho nu paramā dṛṣṭirdarśitā bhagavaṃstvayā ,
dāvāgnidagdhakakṣāṇāṃ dāhaśāntau kalaindavī 9
9. śrīrāma uvāca aho nu paramā dṛṣṭiḥ darśitā bhagavan
tvayā dāvāgnidagdhakakṣāṇām dāhaśāntau kalaindavī
9. śrīrāma uvāca bhagavan tvayā paramā dṛṣṭiḥ darśitā aho
nu dāvāgnidagdhakakṣāṇām dāhaśāntau kalaindavī [iva]
9. Shri Rama said: "Oh, what a supreme insight (dṛṣṭi) you have indeed revealed, O Revered One! It is like a soothing moonbeam that brings relief and extinguishes the burning sensation for those whose forest-like abodes are scorched by a forest fire."
अहो नु सुचिरेणाद्य ज्ञातं ज्ञातव्यमक्षतम् ।
मया यथेदं यच्चेदं यादृग् ज्ञेयं यतो यदा ॥ १० ॥
aho nu sucireṇādya jñātaṃ jñātavyamakṣatam ,
mayā yathedaṃ yaccedaṃ yādṛg jñeyaṃ yato yadā 10
10. aho nu sucireṇa adya jñātam jñātavyam akṣatam mayā
yathā idam yat ca idam yādṛk jñeyam yataḥ yadā
10. aho nu adya sucireṇa mayā akṣatam jñātavyam jñātam
yathā idam yat ca idam yādṛk jñeyam yataḥ yadā [iti]
10. Oh, indeed, only today, after a very long time, have I, by me, completely known (jñātam) the unimpaired (akṣatam) truth that is to be known (jñātavyam) - how this (truth) is, and what this (truth) is, of what kind the knowable (jñeyam) is, from where it originates, and when it manifests.
शाम्यामीव द्विजश्रेष्ठ निर्वामीव विकल्पयन् ।
एतदाख्यानमाश्चर्यं व्याख्यानं शास्त्रदृष्टिषु ॥ ११ ॥
śāmyāmīva dvijaśreṣṭha nirvāmīva vikalpayan ,
etadākhyānamāścaryaṃ vyākhyānaṃ śāstradṛṣṭiṣu 11
11. śāmyāmi iva dvijaśreṣṭha nirvāṇmi iva vikalpayan
etat ākhyānam āścaryam vyākhyānam śāstradṛṣṭiṣu
11. dvijaśreṣṭha,
[aham] etat āścaryam ākhyānam śāstradṛṣṭiṣu vyākhyānam vikalpayan [san] śāmyāmi iva nirvāṇmi iva [anubhavāmi]
11. O best of the twice-born (dvija), as I contemplate this astonishing narrative (ākhyāna) and commentary (vyākhyāna) on the perspectives of the scriptures (śāstra-dṛṣṭi), I feel as if I am attaining peace and approaching liberation (nirvāṇa).
इमं मे भगवन्ब्रूहि संशयं सर्वकोविद ।
तव पातुं न तृप्तोऽस्मि श्रोत्रपात्रैर्वचोमृतम् ॥ १२ ॥
imaṃ me bhagavanbrūhi saṃśayaṃ sarvakovida ,
tava pātuṃ na tṛpto'smi śrotrapātrairvacomṛtam 12
12. imam me bhagavan brūhi saṃśayam sarvakovida tava
pātum na tṛptaḥ asmi śrotrapātraiḥ vacaḥ amṛtam
12. bhagavan sarvakovida,
imam me saṃśayam brūhi tava vacaḥ amṛtam śrotrapātraiḥ pātum na tṛptaḥ asmi
12. O Revered One, O knower of all, please explain this doubt of mine to me. I am not satisfied, for my ear-vessels cannot drink enough of the nectar (amṛta) of your words.
क्वचित्किं बहुवर्षाणि कस्यचित्किमु पेलवः ।
कस्यचित्किं महादीर्घः कस्यचित्किं क्षणः स्थितः ॥ १४ ॥
kvacitkiṃ bahuvarṣāṇi kasyacitkimu pelavaḥ ,
kasyacitkiṃ mahādīrghaḥ kasyacitkiṃ kṣaṇaḥ sthitaḥ 14
14. kvacit kim bahuvarṣāṇi kasyacit kim u pelavaḥ |
kasyacit kim mahādīrghaḥ kasyacit kim kṣaṇaḥ sthitaḥ ||
14. kvacit kim bahuvarṣāṇi kasyacit kim u pelavaḥ
kasyacit kim mahādīrghaḥ kasyacit kim kṣaṇaḥ sthitaḥ
14. For some, are many years experienced as fleeting? For another, is time perceived as brief? For yet another, is it immensely long? Or, for someone, does it exist as but a mere moment (kṣaṇa)?
स सर्गत्रितये कालो लीलाभर्तुर्हि योगतः ।
स क्वचित्किमहोरात्रः क्वचित्किं मासमात्रकः ॥ १५ ॥
sa sargatritaye kālo līlābharturhi yogataḥ ,
sa kvacitkimahorātraḥ kvacitkiṃ māsamātrakaḥ 15
15. sa sargatritaye kālaḥ līlābhartuḥ hi yogataḥ | sa
kvacit kim ahorātraḥ kvacit kim māsamātrakaḥ ||
15. sargatritaye līlābhartuḥ yogataḥ hi saḥ kālaḥ
kvacit kim ahorātraḥ kvacit kim māsamātrakaḥ
15. Indeed, that time (kāla), across the three creations, manifests differently due to the divine power (yoga) of the Lord of sport. Sometimes it is experienced as a day and night, and sometimes as merely a month.
श्रीवसिष्ठ उवाच ।
येन येन यथा यद्यद्यदा संवेद्यतेऽनघ ।
तेन तेन तथा तत्तत्तदा समनुभूयते ॥ १६ ॥
śrīvasiṣṭha uvāca ,
yena yena yathā yadyadyadā saṃvedyate'nagha ,
tena tena tathā tattattadā samanubhūyate 16
16. yena yena yathā yat yat yadā saṃvedyate anagha
| tena tena tathā tat tat tadā samanubhūyate ||
16. anagha yena yena yathā yat yat yadā saṃvedyate
tena tena tathā tat tat tadā samanubhūyate
16. Śrī Vasiṣṭha said: "O sinless one (anagha), by whatever means, in whatever manner, and whatever is perceived at any time, by those very means, in that very manner, that very thing is experienced at that very time."
अमृतत्वं विषं याति सदैवामृतवेदनात् ।
शत्रुर्मित्रत्वमायाति मित्रसंवित्तिवेदनात् ॥ १७ ॥
amṛtatvaṃ viṣaṃ yāti sadaivāmṛtavedanāt ,
śatrurmitratvamāyāti mitrasaṃvittivedanāt 17
17. amṛtatvam viṣam yāti sadā eva amṛtavedanāt |
śatruḥ mitratvam āyāti mitrasaṃvittivedanāt ||
17. amṛtatvam sadā eva amṛtavedanāt viṣam yāti
śatruḥ mitrasaṃvittivedanāt mitratvam āyāti
17. Even the state of immortality (amṛtatva) becomes poison, always due to the potent (amṛta-like) power of perception. An enemy transforms into a friend through the perception of friendliness.
यथा भावितमेतेषां पदार्थानां निजं वपुः ।
तदेव हि चिराभ्यासान्नियतेर्वशमायतम् ॥ १८ ॥
yathā bhāvitameteṣāṃ padārthānāṃ nijaṃ vapuḥ ,
tadeva hi cirābhyāsānniyatervaśamāyatam 18
18. yathā bhāvitam eteṣām padārthānām nijam vapuḥ
tat eva hi cirābhyāsāt niyateḥ vaśam āyatam
18. yathā eteṣām padārthānām nijam vapuḥ bhāvitam,
tat eva hi cirābhyāsāt niyateḥ vaśam āyatam
18. Whatever inherent form these objects are imagined or conceived to possess, that very form, through long practice, surely comes under the control of a fixed law (niyati).
कचनैकात्मिकैषा चिद्यथा कचति यादृशम् ।
तथा तथाशु भवति तत्स्वभावैककारणात् ॥ १९ ॥
kacanaikātmikaiṣā cidyathā kacati yādṛśam ,
tathā tathāśu bhavati tatsvabhāvaikakāraṇāt 19
19. kacanā ekātmikā eṣā cit yathā kacati yādṛśam
tathā tathā āśu bhavati tat-svabhāvaika-kāraṇāt
19. eṣā kacanā ekātmikā cit yādṛśam yathā kacati,
tathā tathā āśu tat-svabhāvaika-kāraṇāt bhavati
19. This appearing, unitary consciousness (cit), in whatever manner it manifests, quickly becomes that very thing, because its own nature (svabhāva) is the sole reason for it.
निमेषे यदि कल्पौघसंविदं परिविन्दति ।
निमेष एव तत्कल्पो भवत्यत्र न संशयः ॥ २० ॥
nimeṣe yadi kalpaughasaṃvidaṃ parivindati ,
nimeṣa eva tatkalpo bhavatyatra na saṃśayaḥ 20
20. nimeṣe yadi kalpaugha-saṃvidam parivindati
nimeṣaḥ eva tat-kalpaḥ bhavati atra na saṃśayaḥ
20. yadi nimeṣe kalpaugha-saṃvidam parivindati,
atra nimeṣaḥ eva tat-kalpaḥ bhavati,
na saṃśayaḥ
20. If, in a single instant, one experiences the consciousness (saṃvid) of a multitude of eons, then that very instant becomes an eon. There is no doubt about this.
कल्पे यदि निमेषत्वं वेत्ति कल्पोऽप्यसौ ततः ।
निमेषीभवति क्षिप्रं तादृग्रूपात्मिका हि चित् ॥ २१ ॥
kalpe yadi nimeṣatvaṃ vetti kalpo'pyasau tataḥ ,
nimeṣībhavati kṣipraṃ tādṛgrūpātmikā hi cit 21
21. kalpe yadi nimeṣatvam vetti kalpaḥ api asau tataḥ
nimeṣībhavati kṣipram tādṛk-rūpātmikā hi cit
21. yadi kalpe nimeṣatvam vetti,
tataḥ asau kalpaḥ api kṣipram nimeṣībhavati,
hi (yataḥ) cit tādṛk-rūpātmikā
21. If, in an eon, one perceives the state of an instant, then that eon itself quickly becomes an instant, for consciousness (cit) is indeed of such a nature.
दुःखितस्य निशा कल्पः सुखितस्यैव च क्षणः ।
क्षणः स्वप्ने भवेत्कल्पः कल्पश्च भवति क्षणः ॥ २२ ॥
duḥkhitasya niśā kalpaḥ sukhitasyaiva ca kṣaṇaḥ ,
kṣaṇaḥ svapne bhavetkalpaḥ kalpaśca bhavati kṣaṇaḥ 22
22. duḥkhitasya niśā kalpaḥ sukhitasya eva ca kṣaṇaḥ
kṣaṇaḥ svapne bhavet kalpaḥ kalpaḥ ca bhavati kṣaṇaḥ
22. duḥkhitasya niśā kalpaḥ ca sukhitasya eva kṣaṇaḥ.
svapne kṣaṇaḥ kalpaḥ bhavet ca kalpaḥ kṣaṇaḥ bhavati.
22. For a sorrowful person, a night feels like an eon (kalpa), while for a happy person, it is just a moment. In a dream, a moment can become an eon (kalpa), and an eon (kalpa) can become a moment.
यथा च मृत्वा जातोऽहं तरुणो यौवनस्थितः ।
यातोऽस्मि योजनशतं स्वप्न इत्यनुभूयते ॥ २३ ॥
yathā ca mṛtvā jāto'haṃ taruṇo yauvanasthitaḥ ,
yāto'smi yojanaśataṃ svapna ityanubhūyate 23
23. yathā ca mṛtvā jātaḥ aham taruṇaḥ yauvanasthitaḥ
yātaḥ asmi yojanaśatam svapnaḥ iti anubhūyate
23. yathā ca aham mṛtvā jātaḥ taruṇaḥ yauvanasthitaḥ yojanaśatam yātaḥ asmi,
svapnaḥ iti anubhūyate.
23. Just as I experienced dying and being reborn as a youth in my prime, and traveled a hundred yojanas (yojana) – all this is perceived as if in a dream.
रात्रिं द्वादशवर्षाणि हरिश्चन्द्रोऽनुभूतवान् ।
लवणो भुक्तवानायुरेकरात्र्या समाः शतम् ॥ २४ ॥
rātriṃ dvādaśavarṣāṇi hariścandro'nubhūtavān ,
lavaṇo bhuktavānāyurekarātryā samāḥ śatam 24
24. rātrim dvādaśavarṣāṇi hariścandraḥ anubhūtavān
lavaṇaḥ bhuktavān āyuḥ ekarātryā samāḥ śatam
24. hariścandraḥ dvādaśavarṣāṇi rātrim anubhūtavān.
lavaṇaḥ ekarātryā śatam samāḥ āyuḥ bhuktavān.
24. Harischandra experienced a night that felt like twelve years. Lavana, in a single night, lived a hundred years of life.
यन्मुहूर्तः प्रजेशस्य स मनोर्जीवितं मुनेः ।
जीवितं यद्विरिञ्चस्य तद्दिनं किल चक्रिणः ॥ २५ ॥
yanmuhūrtaḥ prajeśasya sa manorjīvitaṃ muneḥ ,
jīvitaṃ yadviriñcasya taddinaṃ kila cakriṇaḥ 25
25. yat muhūrtaḥ prajeśasya saḥ manoḥ jīvitam muneḥ
jīvitam yat viriñcasya tat dinam kila cakriṇaḥ
25. yat prajeśasya muhūrtaḥ,
saḥ muneḥ manoḥ jīvitam.
yat viriñcasya jīvitam,
tat kila cakriṇaḥ dinam.
25. What is a moment for Prajesha (Brahmā) is the lifespan for a Manu, the sage. And what is the lifespan of Virinchi (Brahmā) is, indeed, a single day for Chakrin (Vishnu).
विष्णोर्यज्जीवितं राम तद्वृषाङ्कस्य वासरः ।
ध्यानप्रक्षीणचित्तस्य न दिनानि न रात्रयः ॥ २६ ॥
viṣṇoryajjīvitaṃ rāma tadvṛṣāṅkasya vāsaraḥ ,
dhyānaprakṣīṇacittasya na dināni na rātrayaḥ 26
26. viṣṇoḥ yat jīvitam rāma tat vṛṣāṅkasya vāsaraḥ |
dhyāna prakṣīṇa cittasya na dināni na rātrayaḥ ||
26. rāma viṣṇoḥ yat jīvitam tat vṛṣāṅkasya vāsaraḥ
dhyānaprakṣīṇacittasya na dināni na rātrayaḥ
26. O Rama, what is considered the lifespan of Viṣṇu is merely a single day for Śiva (Vṛṣāṅka). For one whose mind is completely absorbed and diminished by deep meditation (dhyāna), there are neither days nor nights.
न पदार्था न च जगत्सत्यमात्मनि योगिनः ।
मधुरं कटुतामेति कटुभावेन चिन्तितम् ॥ २७ ॥
na padārthā na ca jagatsatyamātmani yoginaḥ ,
madhuraṃ kaṭutāmeti kaṭubhāvena cintitam 27
27. na padārthāḥ na ca jagat satyam ātmani yoginaḥ
| madhuram kaṭutām eti kaṭubhāvena cintitam ||
27. yoginaḥ ātmani na padārthāḥ na ca jagat satyam
kaṭubhāvena cintitam madhuram kaṭutām eti
27. For a yogi (yogin) established in the Self (ātman), neither material things nor the world are truly real. What is sweet becomes bitter when contemplated with a feeling of bitterness.
कटु चायाति माधुर्यं मधुरत्वेन चिन्तितम् ।
मित्रबुद्ध्या द्विषन्मित्रं रिपुबुद्ध्या रिपुः सुहृत् ॥ २८ ॥
kaṭu cāyāti mādhuryaṃ madhuratvena cintitam ,
mitrabuddhyā dviṣanmitraṃ ripubuddhyā ripuḥ suhṛt 28
28. kaṭu ca āyāti mādhuryaṃ madhuratvena cintitam |
mitrabuddhyā dviṣan mitram ripubuddhyā ripuḥ suhṛt ||
28. ca madhuratvena cintitam kaṭu mādhuryaṃ āyāti
mitrabuddhyā dviṣan mitram ripubuddhyā suhṛt ripuḥ
28. And what is bitter becomes sweet when contemplated with a feeling of sweetness. By a friendly attitude, an enemy (dviṣan) is perceived as a friend, and by a hostile attitude, a friend (suhṛt) becomes an enemy.
भवतीति महाबाहो यथासंवेदनं जगत् ।
अनभ्यस्ताः पदार्था ये शास्त्रपाठजपादयः ॥ २९ ॥
bhavatīti mahābāho yathāsaṃvedanaṃ jagat ,
anabhyastāḥ padārthā ye śāstrapāṭhajapādayaḥ 29
29. bhavati iti mahābāho yathāsaṃvedanam jagat |
anabhyastāḥ padārthāḥ ye śāstrapāṭhajapādayaḥ ||
29. mahābāho iti jagat yathāsaṃvedanam bhavati ye
śāstrapāṭhajapādayaḥ padārthāḥ anabhyastāḥ
29. O mighty-armed one (mahābāho), the world thus becomes exactly as it is perceived. Those subjects which are not practiced, such as the study of scriptures and ritual chanting (japa), and so on...
तेषां संवेदनाभ्यासान्नूनमभ्येति साम्यता ।
नौयायिनां भ्रमार्तानां वेदनाद्भूर्विवर्तते ॥ ३० ॥
teṣāṃ saṃvedanābhyāsānnūnamabhyeti sāmyatā ,
nauyāyināṃ bhramārtānāṃ vedanādbhūrvivartate 30
30. teṣām saṃvedanābhyāsāt nūnam abhyeti sāmyatā
nauyāyinām bhramārtānām vedanāt bhūḥ vivartate
30. teṣām saṃvedanābhyāsāt sāmyatā nūnam abhyeti
nauyāyinām bhramārtānām vedanāt bhūḥ vivartate
30. Through the repeated experience of perceptions (saṃvedana), a state of uniformity is certainly attained. For instance, for those traveling in a boat who are afflicted by giddiness, the earth appears to turn due to their sensation.
अवेदनाभ्रमार्तानामपि नैषां विवर्तते ।
शून्यमाकीर्णतामेति वेदनात्स्वप्नदृक्ष्विव ॥ ३१ ॥
avedanābhramārtānāmapi naiṣāṃ vivartate ,
śūnyamākīrṇatāmeti vedanātsvapnadṛkṣviva 31
31. avedanābhramārtānām api na eṣām vivartate
śūnyam ākīrṇatām eti vedanāt svapnadṛkṣu iva
31. eṣām avedanābhramārtānām api (bhūḥ) na vivartate
vedanāt śūnyam ākīrṇatām eti svapnadṛkṣu iva
31. And for those who are not afflicted by sensation-induced giddiness, the earth does not appear to turn. Due to sensation (vedanā), emptiness appears to be crowded, just as it does for dreamers.
वेदनात्पीतमानीलं शुक्लं वाप्यनुभूयते ।
आपद्वदुत्सवः खेदं करोति परिमोहतः ॥ ३२ ॥
vedanātpītamānīlaṃ śuklaṃ vāpyanubhūyate ,
āpadvadutsavaḥ khedaṃ karoti parimohataḥ 32
32. vedanāt pītam ānīlam śuklam vā api anubhūyate
āpadvat utsavaḥ khedam karoti parimohatāḥ
32. vedanāt pītam ānīlam śuklam vā api anubhūyate
parimohatāḥ utsavaḥ āpadvat khedam karoti
32. Through sensation (vedanā), what is yellow can be experienced as bluish or even white. Similarly, due to great delusion (parimoha), a celebration (utsava) causes distress (kheda) as if it were a misfortune.
कुड्येऽपि ख इवाचारो दृष्टो नन्वविचारिणः ।
असद्यक्षो विमूढानां प्राणानप्यपकर्षति ॥ ३३ ॥
kuḍye'pi kha ivācāro dṛṣṭo nanvavicāriṇaḥ ,
asadyakṣo vimūḍhānāṃ prāṇānapyapakarṣati 33
33. kuḍye api kha iva ācāraḥ dṛṣṭaḥ nanu avicāriṇaḥ
asadyakṣaḥ vimūḍhānām prāṇān api apakarṣati
33. nanu avicāriṇaḥ kuḍye api kha iva ācāraḥ dṛṣṭaḥ
asadyakṣaḥ vimūḍhānām prāṇān api apakarṣati
33. Indeed, for the unthinking, a perception (ācāra) of space (kha) is seen even in a wall, as if it were the sky. Similarly, a non-existent "yakṣa" can even draw away the vital breaths (prāṇa) of the utterly deluded.
वेदनात्स्वप्नवनिता जाग्रतीव रतिप्रदा ।
यद्यथाभासमायातं तत्तथा स्थिरतां गतम् ॥ ३४ ॥
vedanātsvapnavanitā jāgratīva ratipradā ,
yadyathābhāsamāyātaṃ tattathā sthiratāṃ gatam 34
34. vedanāt svapnavanitā jāgratī iva ratipradā yat
yathā ābhāsam āyātam tat tathā sthiratām gatam
34. vedanāt svapnavanitā jāgratī iva ratipradā yat
yathā ābhāsam āyātam tat tathā sthiratām gatam
34. Through direct experience, a woman in a dream provides pleasure as if she were real and awake. Similarly, whatever appears in any manner attains a corresponding stability.
असदेव नभश्चैव नभ एव चिदात्मनि ।
शतहस्ताम्बुदच्छायानटनृत्तमिवाततम् ॥ ३५ ॥
asadeva nabhaścaiva nabha eva cidātmani ,
śatahastāmbudacchāyānaṭanṛttamivātatam 35
35. asat eva nabhaḥ ca eva nabhaḥ eva cidātmani
śatahastāmbudacchāyānaṭanṛttam iva ātatam
35. cidātmani nabhaḥ asat eva nabhaḥ eva ca
śatahastāmbudacchāyānaṭanṛttam iva ātatam
35. Within the consciousness-self (ātman), space (nabhaḥ) is indeed unreal, being merely space itself. It is manifested as a vast, extended display, like the dance of a performer created from the shadow of a hundred-handed cloud.
गगने मानसं स्पन्दं जगद्विद्धि न वस्तु तत् ।
मिथ्याज्ञानपिशाचस्य स्पन्ददर्शनमाकृति ॥ ३६ ॥
gagane mānasaṃ spandaṃ jagadviddhi na vastu tat ,
mithyājñānapiśācasya spandadarśanamākṛti 36
36. gagane mānasam spandam jagat viddhi na vastu
tat mithyājñānapiśācasya spandadarśanam ākṛti
36. jagat gagane mānasam spandam viddhi tat vastu
na mithyājñānapiśācasya spandadarśanam ākṛti
36. Understand that the world (jagat) is merely a mental pulsation (spanda) within space, and it is not a tangible reality (vastu). The perception of this pulsation is the very manifestation (ākṛti) of the goblin of erroneous knowledge.
मायामात्रकमेवेदमरोधकमभित्तिमत् ।
इदं भास्वरमाभातं स्वप्नसंदर्शनं स्थितम् ॥ ३७ ॥
māyāmātrakamevedamarodhakamabhittimat ,
idaṃ bhāsvaramābhātaṃ svapnasaṃdarśanaṃ sthitam 37
37. māyāmātrakam eva idam arodhakam abhittimat idam
bhāsvaram ābhātam svapnasandarśanam sthitam
37. idam māyāmātrakam eva,
arodhakam abhittimat idam bhāsvaram ābhātam svapnasandarśanam sthitam
37. This (world) is merely an effect of illusion (māyā), unobstructed and without any true foundation. This brilliant manifestation (ābhātam) exists as a vision within a dream.
अपूर्वमेवासुप्तस्य नरस्येवोदितं विदुः ।
अचेता चेतति स्तम्भो यादृशं शालभञ्जिकाम् ॥ ३८ ॥
apūrvamevāsuptasya narasyevoditaṃ viduḥ ,
acetā cetati stambho yādṛśaṃ śālabhañjikām 38
38. apūrvam eva asuptasya narasya iva uditam viduḥ
| acetā cetati stambhaḥ yādṛśam śālabhañjikām ||
38. viduḥ apūrvam uditam eva asuptasya narasya iva
yādṛśam acetā stambhaḥ śālabhañjikām cetati
38. They understand creation to be unprecedented, appearing as if for a waking person. This is analogous to how an unconscious pillar manifests a carved figure (śālabhañjikā).
परमार्थमहास्तम्भः सृष्टिं चेतति सादृशम् ।
यादृशो मे नरः पार्श्वे स्वप्ने क्षुब्धो महाभटैः ॥ ३९ ॥
paramārthamahāstambhaḥ sṛṣṭiṃ cetati sādṛśam ,
yādṛśo me naraḥ pārśve svapne kṣubdho mahābhaṭaiḥ 39
39. paramārthamahāstambhaḥ sṛṣṭim cetati sādṛśam |
yādṛśaḥ me naraḥ pārśve svapne kṣubdhaḥ mahābhaṭaiḥ ||
39. paramārthamahāstambhaḥ sṛṣṭim sādṛśam cetati yādṛśaḥ
me pārśve svapne mahābhaṭaiḥ kṣubdhaḥ naraḥ (bhāti)
39. The great pillar of ultimate reality (paramārtha) causes creation to appear in a similar manner. This is just like a man, appearing by my side in a dream, becomes agitated by great warriors (within that dream).
तादृशो ब्रह्मणः स्वर्गो बुद्ध एव सुषुप्तवत् ।
तृणगुल्मलतायुक्तः शिशिरान्ते यथा रसः ॥ ४० ॥
tādṛśo brahmaṇaḥ svargo buddha eva suṣuptavat ,
tṛṇagulmalatāyuktaḥ śiśirānte yathā rasaḥ 40
40. tādṛśaḥ brahmaṇaḥ svargaḥ buddhaḥ eva suṣuptavat
| tṛṇagulmalatāyuktaḥ śiśirānte yathā rasaḥ ||
40. brahmaṇaḥ tādṛśaḥ svargaḥ suṣuptavat eva buddhaḥ (asti)
yathā tṛṇagulmalatāyuktaḥ rasaḥ śiśirānte (udeti)
40. Thus, the world (svarga) of Brahman becomes manifest, just like the latent potential within deep sleep. This is like how the sap, containing grass, shrubs, and creepers, emerges at the end of winter.
वासन्तः संस्थितो भूमौ तथा सर्गः परे पदे ।
यथा द्रवत्वं कनके स्थितमन्तरनुन्मिषत् ॥ ४१ ॥
vāsantaḥ saṃsthito bhūmau tathā sargaḥ pare pade ,
yathā dravatvaṃ kanake sthitamantaranunmiṣat 41
41. vāsantaḥ saṃsthitaḥ bhūmau tathā sargaḥ pare pade |
yathā dravatvam kanake sthitam antara anunmiṣat ||
41. yathā vāsantaḥ bhūmau saṃsthitaḥ tathā pare pade sargaḥ
yathā kanake antaram anunmiṣat sthitam dravatvam (asti)
41. Just as the vernal sap is latent in the earth, so too is creation (sarga) in the supreme (Brahman) state (pada). This is like how fluidity, inherent within gold, is not outwardly apparent.
तथा स्थितः परे सर्ग आत्मवर्गादणावणौ ।
संनिवेशो यथाङ्गानामङ्गिनोऽनन्य आत्मनः ॥ ४२ ॥
tathā sthitaḥ pare sarga ātmavargādaṇāvaṇau ,
saṃniveśo yathāṅgānāmaṅgino'nanya ātmanaḥ 42
42. tathā sthitaḥ pare sargaḥ ātmavargāt aṇau aṇau
saṃniveśaḥ yathā aṅgānām aṅginaḥ ananyaḥ ātmanaḥ
42. sargaḥ tathā pare ātmavargāt aṇau aṇau sthitaḥ
yathā aṅgānām aṅginaḥ saṃniveśaḥ ātmanaḥ ananyaḥ
42. Similarly, creation is situated within the Supreme (brahman), originating from the subtle aspects of its own nature (ātman). This is just like the arrangement of limbs belonging to a body, which are non-different from the self (ātman) that animates it.
जगदेवमनङ्गस्य स्वात्मनो ब्रह्मणस्तथा ।
यादृगेकनरः स्वप्ने युद्धमन्यं नरं प्रति ॥ ४३ ॥
jagadevamanaṅgasya svātmano brahmaṇastathā ,
yādṛgekanaraḥ svapne yuddhamanyaṃ naraṃ prati 43
43. jagat evam anaṅgasya svātmanaḥ brahmaṇaḥ tathā
yādṛk ekanaraḥ svapne yuddham anyam naram prati
43. evam jagat anaṅgasya svātmanaḥ brahmaṇaḥ tathā
yādṛk ekanaraḥ svapne anyam naram prati yuddham
43. Thus, this world is the very self (ātman) of the formless Brahman. It is just like a single person experiencing a battle against another person within a dream.
तादृशं सदसद्रूपं स्वात्मेदं व्योमगं जगत् ।
महाकल्पान्तसर्गादौ चित्स्वभावमिदं जगत् ॥ ४४ ॥
tādṛśaṃ sadasadrūpaṃ svātmedaṃ vyomagaṃ jagat ,
mahākalpāntasargādau citsvabhāvamidaṃ jagat 44
44. tādṛśam sadasadrūpam sva ātma idam vyomagam jagat
mahākalpāntasargādau cit svabhāvam idam jagat
44. idam jagat tādṛśam sadasadrūpam sva ātma vyomagam
mahākalpāntasargādau idam jagat cit svabhāvam
44. This world is of such a nature that it appears as both existent and non-existent. It is the very self (ātman), pervasive like space. At the beginning of creation after a great cosmic dissolution, this world itself possesses consciousness as its intrinsic nature.
कारणत्वं मिथः पश्चादसदेति न वास्तवम् ।
मुक्तेऽस्मिन्ब्रह्मणि यदि ब्रह्मान्यः स्मृतिजो भवेत् ।
तत्स्मृतिज्ञप्तिजे सर्गे स्थितैव ज्ञप्तिमात्रता ॥ ४५ ॥
kāraṇatvaṃ mithaḥ paścādasadeti na vāstavam ,
mukte'sminbrahmaṇi yadi brahmānyaḥ smṛtijo bhavet ,
tatsmṛtijñaptije sarge sthitaiva jñaptimātratā 45
45. kāraṇatvam mithaḥ paścāt asat eti na
vāstavam mukte asmin brahmaṇi yadi
brahma anyaḥ smṛtijaḥ bhavet tat
smṛtijñaptije sarge sthitā eva jñaptimātratā
45. mithaḥ kāraṇatvam paścāt asat eti na
vāstavam yadi asmin mukte brahmaṇi
brahma anyaḥ smṛtijaḥ bhavet tat
smṛtijñaptije sarge jñaptimātratā eva sthitā
45. The mutual causality which appears subsequently is unreal, and therefore not ultimately real. If, in this liberated (mukta) Brahman, something other than Brahman (brahman) were to arise from memory, then in that creation born of memory and perception, there would still be only pure consciousness.
श्रीराम उवाच ।
पौराणां मन्त्रिमुख्यानां विदूरथकुलक्रमः ।
सममेव कथं तत्र सर्वेषां प्रतिभासितः ॥ ४६ ॥
śrīrāma uvāca ,
paurāṇāṃ mantrimukhyānāṃ vidūrathakulakramaḥ ,
samameva kathaṃ tatra sarveṣāṃ pratibhāsitaḥ 46
46. śrīrāma uvāca paurāṇām mantrimukhyānām vidūrathakulakramaḥ
samam eva katham tatra sarveṣām pratibhāsitaḥ
46. śrīrāma uvāca tatra paurāṇām mantrimukhyānām sarveṣām
vidūrathakulakramaḥ samam eva katham pratibhāsitaḥ
46. Śrī Rāma asked: "How was the succession of the Vidūratha lineage perceived by all the citizens and chief ministers there in the same way?"
श्रीवसिष्ठ उवाच ।
चितः समनुवर्तन्ते मुख्यायाः सर्वसंविदः ।
यथा विपुलवात्यायाः सामान्या वातलेखिकाः ॥ ४७ ॥
śrīvasiṣṭha uvāca ,
citaḥ samanuvartante mukhyāyāḥ sarvasaṃvidaḥ ,
yathā vipulavātyāyāḥ sāmānyā vātalekhikāḥ 47
47. śrīvasiṣṭha uvāca citaḥ samanuvarante mukhyāyāḥ
sarvasaṃvidaḥ yathā vipulavātyāyāḥ sāmānyāḥ vātarekhikāḥ
47. śrīvasiṣṭha uvāca yathā vipulavātyāyāḥ sāmānyāḥ
vātarekhikāḥ citaḥ samanuvarante mukhyāyāḥ sarvasaṃvidaḥ
47. Śrī Vasiṣṭha said: "All perceptions (saṃvid) align with or conform to the principal one, just as ordinary wind streaks follow a mighty hurricane."
परस्परानुसारेण तथारूपेण संविदः ।
कचितास्ताः प्रजापालप्रजावास्तव्यमन्त्रिणः ॥ ४८ ॥
parasparānusāreṇa tathārūpeṇa saṃvidaḥ ,
kacitāstāḥ prajāpālaprajāvāstavyamantriṇaḥ 48
48. parasparānusāreṇa tathārūpeṇa saṃvidaḥ
kacitāḥ tāḥ prajāpālaprajāvāstavyamantriṇaḥ
48. tāḥ saṃvidaḥ prajāpālaprajāvāstavyamantriṇaḥ
parasparānusāreṇa tathārūpeṇa kacitāḥ
48. In that same manner, those perceptions (saṃvid) of the kings, citizens, and resident ministers were discerned and aligned through mutual agreement.
एवंरूपात्कुलाज्जातो राजास्माकमयं त्वसौ ।
कचिता इव वास्तव्यविदो वैदूरथे पुरे ॥ ४९ ॥
evaṃrūpātkulājjāto rājāsmākamayaṃ tvasau ,
kacitā iva vāstavyavido vaidūrathe pure 49
49. evaṃrūpāt kulāt jātaḥ rājā asmākam ayam tu
asau kacitāḥ iva vāstavyavidaḥ vaidūrathe pure
49. ayam asau asmākam rājā tu evaṃrūpāt kulāt
jātaḥ vaidūrathe pure vāstavyavidaḥ kacitāḥ iva
49. Indeed, this king of ours, born from such a lineage, is like the knowledgeable residents in the city of Vidūratha who are (as if) firmly established.
कचने चित्स्वभावस्य न च कारणमार्गणम् ।
युक्तं महामणेर्भासामिवान्यत्र स्वभावतः ॥ ५० ॥
kacane citsvabhāvasya na ca kāraṇamārgaṇam ,
yuktaṃ mahāmaṇerbhāsāmivānyatra svabhāvataḥ 50
50. kacane cit svabhāvasya na ca kāraṇamārgaṇam |
yuktam mahāmaṇeḥ bhāsām iva anyatra svabhāvataḥ ||
50. cit svabhāvasya kacane kāraṇamārgaṇam na ca yuktam mahāmaṇeḥ
bhāsām iva svabhāvataḥ anyatra (kāraṇamārgaṇam) na yuktam
50. It is not appropriate to seek a cause for the intrinsic nature (svabhāva) of consciousness (cit) in any specific instance, just as it is improper to seek a cause for the brilliance of a great gem anywhere other than its own intrinsic nature (svabhāva).
अहमेवं कुलाचारे राजा स्यामेवमित्यपि ।
विदूरथविदो रत्नादुदिता प्रतिभा यथा ॥ ५१ ॥
ahamevaṃ kulācāre rājā syāmevamityapi ,
vidūrathavido ratnāduditā pratibhā yathā 51
51. aham evam kulācāre rājā syām evam iti api |
vidūrathavidaḥ ratnāt uditā pratibhā yathā ||
51. aham evam kulācāre rājā syām evam iti api (pratibhā)
yathā vidūrathavidaḥ ratnāt uditā pratibhā
51. The thought, 'I am thus by family custom (ācāra); I should become king thus,' arises, just as a perception (pratibhā) sprang from the jewel (ratna) of the knower of Vidūratha.
यावन्तो जन्तवो यस्मिन्ये ये सर्गे यदा यदा ।
ते सर्वगत्वाच्चिद्धातोरन्योन्यादर्शतां गताः ॥ ५२ ॥
yāvanto jantavo yasminye ye sarge yadā yadā ,
te sarvagatvācciddhātoranyonyādarśatāṃ gatāḥ 52
52. yāvantaḥ jantavaḥ yasmin ye ye sarge yadā yadā |
te sarvagatvāt ciddhātoḥ anyonyādarśatām gatāḥ ||
52. yasmin sarge ye ye yāvantaḥ jantavaḥ yadā yadā
te ciddhātoḥ sarvagatvāt anyonyādarśatām gatāḥ
52. As many beings as there are, in whichever creation and at whatever time, they have all attained a state of mutual reflection due to the all-pervasiveness (sarvagatva) of the essence of consciousness (cit).
तीव्रवेगवती या स्यात्तत्र संविदकम्पिता ।
सैवायाति परं स्थैर्यमामोक्षं त्वेकरूपिणी ॥ ५३ ॥
tīvravegavatī yā syāttatra saṃvidakampitā ,
saivāyāti paraṃ sthairyamāmokṣaṃ tvekarūpiṇī 53
53. tīvravegavatī yā syāt tatra saṃvit akampitā | sā
eva ayāti param sthairyam āmokṣam tu ekarūpiṇī ||
53. yā saṃvit tīvravegavatī api akampitā tatra syāt
sā eva ekarūpiṇī āmokṣam param sthairyam tu ayāti
53. That consciousness (saṃvit) which may be intensely swift yet unshaken in that state – that very consciousness (saṃvit) attains supreme steadfastness (sthairya) until final liberation (mokṣa), remaining perpetually uniform.
बलवच्चिद्विलासानामनुवृत्त्या परस्परम् ।
स्वभावाः प्रतिबिम्बन्ति चिदादर्शे स्वभावतः ॥ ५४ ॥
balavaccidvilāsānāmanuvṛttyā parasparam ,
svabhāvāḥ pratibimbanti cidādarśe svabhāvataḥ 54
54. balavaccidvilāsānām anuvṛttyā parasparam
svabhāvāḥ pratibimbanti cidādarśe svabhāvataḥ
54. balavaccidvilāsānām parasparam anuvṛttyā
svabhāvāḥ cidādarśe svabhāvataḥ pratibimbanti
54. The intrinsic natures (svabhāva) of powerful manifestations (vilāsa) of consciousness (cit) are naturally reflected in the mirror of consciousness (cit) through their mutual continuity.
तत्रातियत्नाज्जयति सत्याः संविद आत्मसात् ।
कुर्वन्ति सरिदम्भोधिगामिनी सरितो यथा ॥ ५५ ॥
tatrātiyatnājjayati satyāḥ saṃvida ātmasāt ,
kurvanti saridambhodhigāminī sarito yathā 55
55. tatra atiyatnāt jayati satyāḥ saṃvidaḥ ātmasāt
kurvanti saridambhodhigāminīḥ saritaḥ yathā
55. tatra atiyatnāt jayati yathā saridambhodhigāminīḥ saritaḥ,
satyāḥ saṃvidaḥ ātmasāt kurvanti
55. In that realm, through great effort, one achieves mastery. True understandings (saṃvid) integrate (things) into the self, just as rivers (sarit) flowing towards the ocean ultimately merge into it.
ये समास्तत्र ते तावद्यतन्ते चित्स्वभावतः ।
यावदेको जयत्यत्र द्वितीयः स निमज्जति ॥ ५६ ॥
ye samāstatra te tāvadyatante citsvabhāvataḥ ,
yāvadeko jayatyatra dvitīyaḥ sa nimajjati 56
56. ye samāḥ tatra te tāvat yatante cit svabhāvataḥ
yāvat ekaḥ jayati atra dvitīyaḥ saḥ nimajjati
56. tatra ye samāḥ te cit svabhāvataḥ tāvat yatante
yāvat atra ekaḥ jayati saḥ dvitīyaḥ nimajjati
56. In that state, those who are balanced (samāḥ) strive according to the intrinsic nature (svabhāva) of consciousness (cit). This continues until one of them here triumphs, and the other (the second) is submerged.
जायमानेषु नश्यत्सु वर्तमानेषु भूरिशः ।
एवं सर्गसहस्रेषु परमाणुकणं प्रति ॥ ५७ ॥
jāyamāneṣu naśyatsu vartamāneṣu bhūriśaḥ ,
evaṃ sargasahasreṣu paramāṇukaṇaṃ prati 57
57. jāyamāneṣu naśyatsu vartamāneṣu bhūriśaḥ
evam sargasahasreṣu paramāṇukaṇam prati
57. evam jāyamāneṣu naśyatsu vartamāneṣu
bhūriśaḥ sargasahasreṣu paramāṇukaṇam prati
57. Thus, in thousands of cosmic creations, this cycle of being born, perishing, and existing occurs abundantly, affecting every single atom (paramāṇu).
न किंचित्केनचिद्ध्याप्तं न किंचित्केनचित्स्थितम् ।
चिदाकाशमिदं शान्तमतः सर्वमभित्तिमत् ॥ ५८ ॥
na kiṃcitkenaciddhyāptaṃ na kiṃcitkenacitsthitam ,
cidākāśamidaṃ śāntamataḥ sarvamabhittimat 58
58. na kiñcit kenacit vyāptam na kiñcit kenacit sthitam
cidākāśam idam śāntam ataḥ sarvam abhittimat
58. na kiñcit kenacit vyāptam na kiñcit kenacit sthitam
idam cidākāśam śāntam ataḥ sarvam abhittimat
58. Nothing is pervaded by anything, nor is anything supported by anything. This consciousness-space (cidākāśa) is peaceful; therefore, everything is without a foundation.
अयमाभासते स्वप्नो निर्निद्रो दृष्टिवर्जितः ।
अवश्यंभाविबोधस्तु स्वनुभूतोऽप्यसन्मयः ॥ ५९ ॥
ayamābhāsate svapno nirnidro dṛṣṭivarjitaḥ ,
avaśyaṃbhāvibodhastu svanubhūto'pyasanmayaḥ 59
59. ayam ābhāsate svapnaḥ nirnidraḥ dṛṣṭivarjitaḥ
avaśyambhāvi bodhaḥ tu svānubhūtaḥ api asanmayaḥ
59. ayam svapnaḥ ābhāsate nirnidraḥ dṛṣṭivarjitaḥ tu
avaśyambhāvi bodhaḥ api svānubhūtaḥ asanmayaḥ
59. This dream (svapna) appears, though it is sleepless and devoid of external perception. However, the inevitable awakening (bodha), even though it is self-experienced, is also unreal in nature.
पत्रपुष्पफलांशात्मा यथैकः स्वास्थितो द्रुमः ।
अनन्तसर्वशक्त्यात्मा ह्येक एव तथा विभुः ॥ ६० ॥
patrapuṣpaphalāṃśātmā yathaikaḥ svāsthito drumaḥ ,
anantasarvaśaktyātmā hyeka eva tathā vibhuḥ 60
60. patrapuṣpaphalāṁśātmā yathā ekaḥ svāsthitaḥ drumaḥ
anantasarvaśaktyātmā hi ekaḥ eva tathā vibhuḥ
60. yathā ekaḥ drumaḥ svāsthitaḥ patrapuṣpaphalāṁśātmā
hi tathā ekaḥ eva vibhuḥ anantasarvaśaktyātmā
60. Just as a single tree, existing in its own state, has its intrinsic nature (ātman) comprised of leaves, flowers, and fruits, similarly, the one all-pervading Lord (vibhu) has an intrinsic nature (ātman) that is infinite and all-powerful.
मातृमेयप्रमाणादिमायात्मकमजं पदम् ।
बुद्धं विस्मृतिमायाति न कदाचन कस्यचित् ॥ ६१ ॥
mātṛmeyapramāṇādimāyātmakamajaṃ padam ,
buddhaṃ vismṛtimāyāti na kadācana kasyacit 61
61. mātṛmeyapramāṇādimāyāātmakam ajam padam
buddham vismṛtim āyāti na kadācana kasyacit
61. mātṛmeyapramāṇādimāyāātmakam ajam padam
buddham kasyacit kadācana na vismṛtim āyāti
61. The unborn state (padam), whose intrinsic nature (ātman) is the illusion (māyā) of the cognizer (mātṛ), the cognized (meya), and the means of cognition (pramāṇa), etc., once it is realized (buddha), never goes into oblivion (vismṛti) for anyone.
शून्योदयास्तमयवस्तु तमःप्रकाशं दिक्कालरूप्यपि सदैकमनादिशुद्धम् ।
आद्यन्तमध्यरहितं स्थितमच्छमम्बु सौम्यत्ववीचिवलनाढ्यमिवैकमेव ॥ ६२ ॥
śūnyodayāstamayavastu tamaḥprakāśaṃ dikkālarūpyapi sadaikamanādiśuddham ,
ādyantamadhyarahitaṃ sthitamacchamambu saumyatvavīcivalanāḍhyamivaikameva 62
62. śūnyodayāstamayavastu tamaḥ prakāśaṃ
dikkālarūpi api sadaikamanādiśuddham
ādyantamadhyarahitaṃ sthitam accham ambu
saumyatvavīcivalanāḍhyam iva ekam eva
62. sadaikamanādiśuddham ādyantamadhyarahitaṃ
śūnyodayāstamayavastu tamaḥ prakāśaṃ
dikkālarūpi api accham ambu sthitam
saumyatvavīcivalanāḍhyam iva ekam eva
62. It is that which has no rising or setting, beyond darkness and light, and though it takes the form of space and time, it is always one, beginningless, and pure. It is without beginning, end, or middle, existing like clear, transparent water, appearing as if endowed with gentle waves, yet remaining solely one.
अहंत्वमित्यादिजगत्स्वरूपा विशुद्धबोधैकविभा विभाति ।
आकाशकोशे निजशून्यतेव द्वैतैक्यसंकल्पविकल्पनाच्च ॥ ६३ ॥
ahaṃtvamityādijagatsvarūpā viśuddhabodhaikavibhā vibhāti ,
ākāśakośe nijaśūnyateva dvaitaikyasaṃkalpavikalpanācca 63
63. ahaṃtvamityādijagatsvarūpā viśuddhabodhaikavibhā vibhāti
ākāśakośe nijaśūnyatā iva dvaitaikyasaṅkalpavikalpanāt ca
63. viśuddhabodhaikavibhā ahaṃtvamityādijagatsvarūpā ākāśakośe
nijaśūnyatā iva dvaitaikyasaṅkalpavikalpanāt ca vibhāti
63. That reality, whose very nature is this world of "I," "you," and so on, shines as the singular splendor of pure consciousness (bodha). It is like the innate void (śūnyatā) within the expanse of space (ākāśa), appearing due to the conceptualization (saṅkalpa-vikalpana) of both duality and unity.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 (current chapter) 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