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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-61

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श्रीराम उवाच ।
अहं जगदिति भ्रान्तिः परस्मात्कारणं विना ।
यथोदेति तथा ब्रह्मन्भूयः कथय साधु मे ॥ १ ॥
śrīrāma uvāca ,
ahaṃ jagaditi bhrāntiḥ parasmātkāraṇaṃ vinā ,
yathodeti tathā brahmanbhūyaḥ kathaya sādhu me 1
1. śrīrāma uvāca ahaṃ jagat iti bhrāntiḥ parasmāt kāraṇaṃ
vinā yathā udeti tathā brahman bhūyaḥ kathaya sādhu me
1. śrīrāma uvāca brahman,
parasmāt kāraṇaṃ vinā ahaṃ jagat iti bhrāntiḥ yathā udeti,
tathā me bhūyaḥ sādhu kathaya
1. Śrī Rāma said: "O Brahmin, please explain to me clearly again how this illusion (bhrānti) that 'I am the world' arises from the Supreme without any apparent cause."
श्रीवसिष्ठ उवाच ।
समस्ताः समतैवान्ताः संविदो बुध्यते यतः ।
सर्वथा सर्वदा सर्वं सर्वात्मकमजस्ततः ॥ २ ॥
śrīvasiṣṭha uvāca ,
samastāḥ samataivāntāḥ saṃvido budhyate yataḥ ,
sarvathā sarvadā sarvaṃ sarvātmakamajastataḥ 2
2. śrīvasiṣṭha uvāca samastāḥ samatā eva antāḥ saṃvidaḥ budhyate
yataḥ sarvathā sarvadā sarvaṃ sarvātmakam ajaḥ tataḥ
2. śrīvasiṣṭha uvāca yataḥ samastāḥ saṃvidaḥ samatā eva antāḥ budhyate,
tataḥ ajaḥ sarvathā sarvadā sarvaṃ sarvātmakam (asti)
2. Śrī Vasiṣṭha said: "Because all mental constructs (saṃvid) ultimately culminate in equality (samatā), and consciousness itself is perceived, therefore, the unborn (aja) is in all ways, always, and everywhere, being the self (ātman) of all."
सर्वा हि शब्दार्थदृशो ब्रह्मैवैताः पृथङ्ग तत् ।
सर्वार्थशब्दार्थकलारूपमासां न विद्यते ॥ ३ ॥
sarvā hi śabdārthadṛśo brahmaivaitāḥ pṛthaṅga tat ,
sarvārthaśabdārthakalārūpamāsāṃ na vidyate 3
3. sarvāḥ hi śabdārthadṛśaḥ brahma eva etāḥ pṛthak na
tat sarvārthaśabdārthakalārūpam āsām na vidyate
3. hi sarvāḥ śabdārthadṛśaḥ etāḥ brahma eva,
tat pṛthak na.
āsām sarvārthaśabdārthakalārūpam na vidyate.
3. Indeed, all perceptions of words and their meanings are verily (brahman) itself, and these are not separate from that (brahman). For these (perceptions), a distinct form of the art of all words and meanings does not exist.
कटकत्वं पृथग्हेम्नस्तरङ्गत्वं पृथग्जलात् ।
यथा न संभवत्येवं न जगत्पृथगीश्वरात् ॥ ४ ॥
kaṭakatvaṃ pṛthaghemnastaraṅgatvaṃ pṛthagjalāt ,
yathā na saṃbhavatyevaṃ na jagatpṛthagīśvarāt 4
4. kaṭakatvam pṛthak hemnas taraṅgatvam pṛthak jalāt
yathā na sambhavati evam na jagat pṛthak īśvarāt
4. yathā hemnas pṛthak kaṭakatvam,
jalāt pṛthak taraṅgatvam na sambhavati,
evam jagat īśvarāt pṛthak na (sambhavati).
4. Just as the state of being a bracelet is not possible separate from gold, and the state of being a wave is not possible separate from water, similarly, the world (jagat) is not separate from Īśvara (the Lord).
एष एव जगद्रूपं जगद्रूपं तु नेश्वरे ।
हेमैव कटकादित्वं कटकत्वं न हेमनि ॥ ५ ॥
eṣa eva jagadrūpaṃ jagadrūpaṃ tu neśvare ,
hemaiva kaṭakāditvaṃ kaṭakatvaṃ na hemani 5
5. eṣaḥ eva jagadrūpam jagadrūpam tu na īśvare
hema eva kaṭakāditvam kaṭakatvam na hemani
5. eṣaḥ eva jagadrūpam (asti).
tu jagadrūpam īśvare na (asti).
hema eva kaṭakāditvam (asti).
kaṭakatvam hemani na (asti).
5. This (Īśvara) indeed is the very form of the world (jagat); however, the world's form is not something separate existing in Īśvara. Similarly, gold itself is the state of being a bracelet and so forth, but the state of being a bracelet does not exist in gold as a distinct entity.
यथावयविनो रूपमनेकावयवात्मकम् ।
तथाऽनवयवायास्तु चितः सर्वात्मकं च यत् ॥ ६ ॥
yathāvayavino rūpamanekāvayavātmakam ,
tathā'navayavāyāstu citaḥ sarvātmakaṃ ca yat 6
6. yathā avayavinaḥ rūpam aneka avayava ātmakam
tathā anavayavāyāḥ tu citaḥ sarva ātmakam ca yat
6. yathā avayavinaḥ rūpam aneka-avayava-ātmakam (asti),
tathā tu anavayavāyāḥ citaḥ yat sarva-ātmakam ca (tat rūpam asti).
6. Just as the form of a whole entity (that has parts) is constituted by many parts, similarly, for the partless Consciousness (cit), that which is of the nature of all is its form.
यत्तुल्यकालमखिलं तन्मात्रावेदनं परे ।
अन्तस्थं तदिदं भाति जगदित्यहमित्यपि ॥ ७ ॥
yattulyakālamakhilaṃ tanmātrāvedanaṃ pare ,
antasthaṃ tadidaṃ bhāti jagadityahamityapi 7
7. yat tulyakālam akhilam tanmātrāvedanam pare
antastham tat idam bhāti jagat iti aham iti api
7. yat akhilam tulyakālam tanmātrāvedanam pare
tat idam antastham jagat iti aham iti api bhāti
7. All perception of sense objects (tanmātrāvedanam), which occurs simultaneously (tulyakālam) in the Supreme (Reality) (pare), that very same inner (reality) (antastham) manifests (bhāti) as 'this world' (idam jagat) and also as 'I' (aham).
लेखौघानां यथा भेदसंनिवेशः शिलोदरे ।
तथानन्यज्जगदहं चेत्यन्तश्चिद्धने घनम् ॥ ८ ॥
lekhaughānāṃ yathā bhedasaṃniveśaḥ śilodare ,
tathānanyajjagadahaṃ cetyantaściddhane ghanam 8
8. lekhaughānām yathā bhedasaṃniveśaḥ śilā udare tathā
ananyat jagat aham ca iti antaḥ cit ghane ghanam
8. yathā lekhaughānām bhedasaṃniveśaḥ śilā udare tathā
ananyat jagat aham ca iti antaḥ cit ghane ghanam
8. Just as a distinct arrangement of lines (lekhaughānām bhedasaṃniveśaḥ) is etched (yathā) into the interior of a stone (śilā udare), so also (tathā) 'this world' (jagat) and 'I' (aham), non-different (anananyat) from it, are densely (ghanam) situated within (antaḥ) the dense consciousness (cit ghane), as if (iti) an inscription.
स्थितास्तरङ्गाः सलिले यथान्तरतरङ्गिते ।
सृष्टिशब्दार्थरहितास्तथान्तः सृष्टयः परे ॥ ९ ॥
sthitāstaraṅgāḥ salile yathāntarataraṅgite ,
sṛṣṭiśabdārtharahitāstathāntaḥ sṛṣṭayaḥ pare 9
9. sthitāḥ taraṅgāḥ salile yathā antarataraṅgite
sṛṣṭiśabdārtharahitāḥ tathā antaḥ sṛṣṭayaḥ pare
9. yathā taraṅgāḥ sthitāḥ salile antarataraṅgite
tathā sṛṣṭayaḥ sṛṣṭiśabdārtharahitāḥ antaḥ pare
9. Just as waves (taraṅgāḥ) exist (sthitāḥ) in water (salile) that is internally agitated (antarataraṅgite), so too (tathā) within the Supreme (Reality) (pare) are creations (sṛṣṭayaḥ) that are devoid of (rahitāḥ) the concepts of creation, words, and meanings (sṛṣṭiśabdārtha).
न सर्गे तिष्ठति परं सर्गस्तिष्ठति नो परे ।
अवयवावयविवत्सत्तानवयवैस्तयोः ॥ १० ॥
na sarge tiṣṭhati paraṃ sargastiṣṭhati no pare ,
avayavāvayavivatsattānavayavaistayoḥ 10
10. na sarge tiṣṭhati param sargaḥ tiṣṭhati no
pare avayavāvayavivat sattā anavayavaiḥ tayoḥ
10. param na sarge tiṣṭhati sargaḥ no pare tiṣṭhati
tayoḥ sattā avayavāvayavivat anavayavaiḥ
10. The Supreme (Reality) (param) does not reside (na tiṣṭhati) within creation (sarge), nor does creation (sargaḥ) reside (tiṣṭhati) within the Supreme (pare). The existence (sattā) of these two (tayoḥ) is compared to that of a part (avayava) and its whole (avayavi), yet it is understood through their non-parts (anavayavaiḥ).
चिद्रूपेण स्वसंवित्त्या स्वचिन्मात्रं विभाव्यते ।
स्वमेव रूपहृदयं वातेन स्पन्दनं यथा ॥ ११ ॥
cidrūpeṇa svasaṃvittyā svacinmātraṃ vibhāvyate ,
svameva rūpahṛdayaṃ vātena spandanaṃ yathā 11
11. cid-rūpeṇa sva-saṃvittyā sva-cin-mātraṃ vibhāvyate
svam eva rūpa-hṛdayam vātena spandanaṃ yathā
11. yathā vātena spandanaṃ svam rūpa-hṛdayam,
[tathā] cid-rūpeṇa sva-saṃvittyā sva-cin-mātraṃ vibhāvyate
11. Pure consciousness (cit), through its own self-awareness, manifests its own pure conscious nature, which is the very essence of form, just as the vibration (spandana) is the inherent nature of the wind (vāta).
तत्कालमेष शब्दाणुश्चिच्चमत्काररूपधृक् ।
चेतते खमिवैवान्तः संकल्प इव चेतसा ॥ १२ ॥
tatkālameṣa śabdāṇuściccamatkārarūpadhṛk ,
cetate khamivaivāntaḥ saṃkalpa iva cetasā 12
12. tat-kālam eṣaḥ śabdāṇuḥ cic-camatkāra-rūpa-dhṛk
cetate kham iva eva antaḥ saṅkalpaḥ iva cetasā
12. tat-kālam eṣaḥ cic-camatkāra-rūpa-dhṛk śabdāṇuḥ antaḥ cetate,
kham iva eva,
cetasā saṅkalpaḥ iva
12. Immediately, this subtle sound particle (śabda-aṇu), manifesting as a wondrous form of consciousness (cit), becomes conscious within itself, much like space (kha) itself, or like an intention (saṅkalpa) perceived by the mind (cetasa).
तदेवानिलतां वेत्ति निजसत्तात्मिकां स्वयम् ।
अन्तर्गतस्पर्शरसां पवनस्पन्दतामिव ॥ १३ ॥
tadevānilatāṃ vetti nijasattātmikāṃ svayam ,
antargatasparśarasāṃ pavanaspandatāmiva 13
13. tad eva anilatām vetti nija-sattā-ātmikām svayam
antaḥ-gata-sparśa-rasām pavana-spandatām iva
13. tad eva svayam nija-sattā-ātmikām antaḥ-gata-sparśa-rasām
anilatām pavana-spandatām iva vetti
13. That (consciousness) itself perceives its own air-like nature (anilatā), which is intrinsic to its own being and has touch and taste contained within it, just as it perceives the vibration (spandana) of the wind (pavana).
तदेवाभासतामेति निजसत्तात्मिकां स्वयम् ।
कोशस्थितालोकलवां तेजः प्रगटतामिव ॥ १४ ॥
tadevābhāsatāmeti nijasattātmikāṃ svayam ,
kośasthitālokalavāṃ tejaḥ pragaṭatāmiva 14
14. tad eva ābhāsatām eti nija-sattā-ātmikām svayam
kośa-sthitā-ālokalavām tejaḥ pragaṭatām iva
14. tad eva svayam nija-sattā-ātmikām kośa-sthitā-ālokalavām
ābhāsatām tejaḥ pragaṭatām iva eti
14. That (consciousness) itself attains the state of manifestation (ābhāsatā), which is intrinsic to its own being and contains particles of light residing within a sheath, just like the manifestation (pragaṭatā) of light (tejas).
तदेवं जलतां याति निजसत्तात्मिकां स्वयम् ।
अन्तःस्थितास्वादलवां सलिलं द्रवतामिव ॥ १५ ॥
tadevaṃ jalatāṃ yāti nijasattātmikāṃ svayam ,
antaḥsthitāsvādalavāṃ salilaṃ dravatāmiva 15
15. tat evam jalatām yāti nija-sattā-ātmikām svayam
antaḥ-sthitā-āsvāda-lavām salilam dravatām iva
15. tat svayam nija-sattā-ātmikām antaḥ-sthitā-āsvāda-lavām
jalatām evam yāti salilam dravatām iva
15. That (supreme consciousness) itself thus attains the state of water, whose essential nature (ātman) is its own existence, just as water becomes fluid, with a subtle trace of taste residing within it.
तदेदावनितां वेत्ति स्वचित्तैकात्मतामयीम् ।
अन्तःस्थगन्धतन्मात्रामुर्वी स्थैर्यकलामिव ॥ १६ ॥
tadedāvanitāṃ vetti svacittaikātmatāmayīm ,
antaḥsthagandhatanmātrāmurvī sthairyakalāmiva 16
16. tat eva avanitām vetti sva-citta-eka-ātmatā-mayīm
antaḥ-stha-gandha-tanmātrām urvī sthairya-kalām iva
16. tat eva sva-citta-eka-ātmatā-mayīm antaḥ-stha-gandha-tanmātrām
avanitām vetti urvī sthairya-kalām iva
16. That (supreme consciousness) itself perceives the state of earth as being infused with the oneness of its own consciousness and self (ātman), just as the earth (urvī) embodies its stability, possessing an inherent subtle element (tanmātrā) of smell.
तुल्यकालनिमेषांशलक्षभागप्रतीति यत् ।
निजं विदः प्रकचनं तत्सर्गौघपरम्परा ॥ १७ ॥
tulyakālanimeṣāṃśalakṣabhāgapratīti yat ,
nijaṃ vidaḥ prakacanaṃ tatsargaughaparamparā 17
17. tulya-kāla-nimeṣa-aṃśa-lakṣa-bhāga-pratīti yat |
nijam vidaḥ prakacanam tat sarga-ogha-paramparā ||
17. yat tulya-kāla-nimeṣa-aṃśa-lakṣa-bhāga-pratīti,
nijam vidaḥ prakacanam,
tat sarga-ogha-paramparā
17. That perception (pratīti) which is the manifestation (prakacana) of its own consciousness (vid), and which is of a duration (kāla) equal to a hundred-thousandth part of the blink of an eye - that (tat) is the unending succession of creative flows.
शुद्धं सकृत्प्रभातान्तर्दृश्यमध्यमनामयम् ।
उदयास्तमयोन्मुक्तं ब्रह्म तिष्ठत्यनिष्ठितम् ॥ १८ ॥
śuddhaṃ sakṛtprabhātāntardṛśyamadhyamanāmayam ,
udayāstamayonmuktaṃ brahma tiṣṭhatyaniṣṭhitam 18
18. śuddham sakṛt-prabhāta-antar-dṛśya-madhyam-anāmayam
udaya-astamaya-unmuktam brahma tiṣṭhati aniṣṭhitam
18. brahma śuddham sakṛt-prabhāta-antar-dṛśya-madhyam-anāmayam
udaya-astamaya-unmuktam aniṣṭhitam tiṣṭhati
18. Pure, with its innermost perceptible essence (dṛśya-madhya) eternally manifest and free from affliction, liberated from all origination and dissolution, Brahman (brahman) abides unbound and unsupported.
बुद्धं सदपवर्गं तत्ससर्गमपि सत्समम् ।
अबुद्धं सर्गरूपात्म विसर्गमपि तत्सदा ॥ १९ ॥
buddhaṃ sadapavargaṃ tatsasargamapi satsamam ,
abuddhaṃ sargarūpātma visargamapi tatsadā 19
19. buddhaṃ sat apavargaṃ tat sasargam api sat samam
abuddhaṃ sargarūpātma visargam api tat sadā
19. tat buddhaṃ sat apavargaṃ api sasargam sat samam
tat abuddhaṃ sargarūpātma api visargam sadā
19. When that ultimate reality is understood, it is true existence, leading to final liberation (mokṣa). Even with creation (sarga), it remains truly existent. When not understood, that same reality is always perceived as having the intrinsic nature (dharma) of creation (sarga) and dissolution (visarga).
चिद्रह्म यद्यथा येन बुध्यते स्वात्मनात्मनि ।
तत्तत्तथा नु भवति सर्वं सर्वाङ्गशक्तिमत् ॥ २० ॥
cidrahma yadyathā yena budhyate svātmanātmani ,
tattattathā nu bhavati sarvaṃ sarvāṅgaśaktimat 20
20. cidbrahma yat yathā yena budhyate svātmanā ātmani
tat tat tathā nu bhavati sarvaṃ sarvāṅgaśaktimat
20. yat cidbrahma yena svātmanā ātmani yathā budhyate
tat tat tathā nu sarvaṃ sarvāṅgaśaktimat bhavati
20. Whatever aspect of the Consciousness-Brahman (cidbrahma) is understood, and in whatever manner, by one's own self (ātman) within the self (ātman) - all of that indeed becomes manifest in that very way, endowed with all its inherent powers (śakti).
तत्सत्यं चिद्विलासत्वान्नित्यानुभवरूपतः ।
तदसत्यं मनः षष्ठात्सर्वाख्या निगतं यतः ॥ २१ ॥
tatsatyaṃ cidvilāsatvānnityānubhavarūpataḥ ,
tadasatyaṃ manaḥ ṣaṣṭhātsarvākhyā nigataṃ yataḥ 21
21. tat satyaṃ cit vilāsatvāt nityānubhavarūpataḥ
tat asatyaṃ manaḥ ṣaṣṭhāt sarvākhyā nigataṃ yataḥ
21. tat satyaṃ cid vilāsatvāt nityānubhavarūpataḥ
tat asatyaṃ yataḥ manaḥ ṣaṣṭhāt sarvākhyā nigataṃ
21. That ultimate reality is true because of its nature as a manifestation of consciousness (cit) and its form as eternal experience. Conversely, it is considered unreal because all designations and perceptions (sarvākhyā) originate from the mind (manas) and the [five] sense organs.
यथैतत्सरणं वायौ तथा सर्गः स्थितः परे ।
असत्कल्पेऽपि संकल्पः सत्येऽसत्य इवापि च ॥ २२ ॥
yathaitatsaraṇaṃ vāyau tathā sargaḥ sthitaḥ pare ,
asatkalpe'pi saṃkalpaḥ satye'satya ivāpi ca 22
22. yathā etat saraṇaṃ vāyau tathā sargaḥ sthitaḥ pare
asatkalpe api saṅkalpaḥ satye asatye iva api ca
22. yathā etat saraṇaṃ vāyau tathā sargaḥ pare sthitaḥ
asatkalpe api saṅkalpaḥ satye asatye iva api ca
22. Just as movement (saraṇa) exists within the air, so too is creation (sarga) situated within the Supreme [Brahman] (para). Even in the context of apparent unreality (asatkalpa), conceptualization (saṅkalpa) functions as if it were present in both the real (satya) and the unreal (asatya).
अन्यरूपा यथानन्या तेजस्यालोकतोदरे ।
तथा ब्रह्मणि विश्वश्रीः सत्यासत्यात्मिका चिति ॥ २३ ॥
anyarūpā yathānanyā tejasyālokatodare ,
tathā brahmaṇi viśvaśrīḥ satyāsatyātmikā citi 23
23. anyarūpā yathā ananyā tejasi ālokataḥ udare tathā
brahmaṇi viśva-śrīḥ satya-asatya-ātmakā citi
23. yathā anyarūpā ananyā tejasi ālokataḥ udare tathā
satya-asatya-ātmakā viśva-śrīḥ citi brahmaṇi
23. Just as various forms (anyarūpā), though distinct, are not separate from the light (tejas) within the eye's perception, so too, the splendor of the universe (viśvaśrīḥ), which is both real and unreal in its essence (ātman), exists within the supreme reality (brahman), as consciousness (citi).
अनुत्कीर्णा यथा पङ्के पुत्रिका चाथ दारुणि ।
यथा वर्णा मषीकल्के तथा सर्गाः स्थिताः परे ॥ २४ ॥
anutkīrṇā yathā paṅke putrikā cātha dāruṇi ,
yathā varṇā maṣīkalke tathā sargāḥ sthitāḥ pare 24
24. anutkīrṇā yathā paṅke putrikā ca atha dāruṇi
yathā varṇāḥ maṣī-kalke tathā sargāḥ sthitāḥ pare
24. yathā putrikā anutkīrṇā paṅke ca atha dāruṇi
yathā varṇāḥ maṣī-kalke tathā sargāḥ sthitāḥ pare
24. Just as a figure (putrikā) is uncarved in mud (paṅka) and also in wood (dāruṇa), and as colors (varṇāḥ) exist unpainted in a cake of ink (maṣī-kalka), so too, the creations (sargāḥ) are situated in the Supreme (para).
अनन्यान्येव कचति ब्रह्मतत्त्वमरुस्थले ।
असत्यात्मनि सत्येव त्रिजगन्मृगतृष्णिका ॥ २५ ॥
ananyānyeva kacati brahmatattvamarusthale ,
asatyātmani satyeva trijaganmṛgatṛṣṇikā 25
25. ananyāni eva kacati brahma-tattvam maru-sthale
asatya-ātmani satya iva tri-jagat-mṛgatṛṣṇikā
25. maru-sthale brahma-tattvam ananyāni eva kacati
asatya-ātmani tri-jagat-mṛgatṛṣṇikā satya iva
25. Only the reality of the supreme reality (brahman-tattva) shines forth as non-different (ananyāni) in the desert-like expanse. In the same way, the mirage of the three worlds (tri-jagat-mṛgatṛṣṇikā) appears like reality (satya iva) in that which is unreal in its essence (ātman).
ब्रह्मणा चिन्मयेनात्मा सर्गात्मैव विभाव्यते ।
न भाव्यते चानन्यत्वाद्बीजेनान्तरिव द्रुमः ॥ २६ ॥
brahmaṇā cinmayenātmā sargātmaiva vibhāvyate ,
na bhāvyate cānanyatvādbījenāntariva drumaḥ 26
26. brahmaṇā cinmayena ātmā sarga-ātmā eva vibhāvyate
na bhāvyate ca ananyatvāt bījena antari iva drumaḥ
26. cinmayena brahmaṇā ātmā sarga-ātmā eva vibhāvyate
ca ananyatvāt na bhāvyate iva drumaḥ bījena antari
26. By the supreme reality (brahman), which is pure consciousness (cinmaya), the self (ātman) is perceived only as having the nature of creation (sarga-ātman). It is not perceived as distinct (ananyatvāt), just as a tree (druma) is not perceived as separate from the seed (bījena) within it.
यथा क्षीरस्य माधुर्यं तीक्ष्णत्वं मरिचस्य च ।
द्रवत्वं पयसश्चैव स्पन्दनं पवनस्य च ॥ २७ ॥
yathā kṣīrasya mādhuryaṃ tīkṣṇatvaṃ maricasya ca ,
dravatvaṃ payasaścaiva spandanaṃ pavanasya ca 27
27. yathā kṣīrasya mādhuryaṃ tīkṣṇatvaṃ maricasya ca
dravatvaṃ payasaḥ ca eva spandanaṃ pavanasya ca
27. yathā kṣīrasya mādhuryaṃ ca maricasya tīkṣṇatvaṃ
ca payasaḥ dravatvaṃ ca eva pavanasya spandanaṃ ca
27. Just as sweetness is inherent in milk, and pungency in pepper, and liquidity in water, and movement in wind.
स्थितोऽनन्यो यथान्यः सन्नास्ति तत्र तथात्मनि ।
सर्गो निर्गलचिद्रूपः परमात्मात्मरूपभृत् ॥ २८ ॥
sthito'nanyo yathānyaḥ sannāsti tatra tathātmani ,
sargo nirgalacidrūpaḥ paramātmātmarūpabhṛt 28
28. sthitaḥ ananyaḥ yathā anyaḥ san na asti tatra tathā
ātmani sargaḥ nirgalacidrūpaḥ paramātmātmarūpabhṛt
28. yathā anyaḥ san (api) ananyaḥ
sthitaḥ tathā tatra ātmani (saḥ) na
asti (kintu) sargaḥ nirgalacidrūpaḥ
(eva) paramātmā ātmarūpabhṛt
28. Even though it remains non-different, it appears as if distinct; yet that distinctness does not truly exist there within the Self (ātman). Creation is essentially the form of unconstrained consciousness, and the Supreme Self (paramātman) assumes the form of the individual self (ātman).
कचनं ब्रह्मरत्नस्य जगदित्येव यत्स्थितम् ।
तदकारणकं यस्मात्तेन न व्यतिरिच्यते ॥ २९ ॥
kacanaṃ brahmaratnasya jagadityeva yatsthitam ,
tadakāraṇakaṃ yasmāttena na vyatiricyate 29
29. kacanaṃ brahmaratnasya jagat iti eva yat sthitam
tat akāraṇakaṃ yasmāt tena na vyatiricyate
29. brahmaratnasya yac jagat iti eva sthitam tat
kacanaṃ akāraṇakaṃ yasmāt tena na vyatiricyate
29. The shining forth of the jewel of ultimate reality (brahman), which exists as this world, is causeless; therefore, it is not separate from it.
वासना चित्तजीवादिवेदनं वेदनोदितम् ।
नोदेत्यवेदनादेव यतनादेव पौरुषात् ॥ ३० ॥
vāsanā cittajīvādivedanaṃ vedanoditam ,
nodetyavedanādeva yatanādeva pauruṣāt 30
30. vāsanā cittajīvādivedanaṃ vedanoditam na
udeti avedanāt eva yatanāt eva pauruṣāt
30. vāsanā cittajīvādivedanaṃ vedanoditam (asti).
(tat ca) avedanāt eva na udeti (kintu) pauruṣāt yatanāt eva udeti.
30. Latent tendencies (vāsanā) and the perceptions of mind, individual soul, etc., are born from (conscious) perception. They do not arise merely from a lack of perception; rather, their manifestation requires human effort (pauruṣa).
नास्तमेति न चोदेति क्वचित्किंचित्कदाचन ।
सर्वं शान्तमजं ब्रह्म चिद्धनं सुशिलाघनम् ॥ ३१ ॥
nāstameti na codeti kvacitkiṃcitkadācana ,
sarvaṃ śāntamajaṃ brahma ciddhanaṃ suśilāghanam 31
31. na astam eti na ca udeti kvacit kiñcit kadācana |
sarvaṃ śāntam ajam brahma ciddhanam suśilāghanam
31. brahma kvacit kadācana na astam eti ca na
udeti sarvaṃ śāntam ajam ciddhanam suśilāghanam
31. The (brahman) never sets, nor does it ever rise anywhere at any time. All is the tranquil, unborn (brahman), a dense mass of consciousness, and exceedingly firm.
पराणुं प्रति सर्गौघाश्चिताद्भान्तिसहस्रशः ।
तेष्वप्यणावणावन्तः कैवात्रावासना कथम् ॥ ३२ ॥
parāṇuṃ prati sargaughāścitādbhāntisahasraśaḥ ,
teṣvapyaṇāvaṇāvantaḥ kaivātrāvāsanā katham 32
32. parāṇum prati sargaughāḥ citāt bhānti sahasraśaḥ |
teṣu api aṇau aṇau antaḥ kā vā atra avāsanā katham
32. sahasraśaḥ sargaughāḥ citāt parāṇum prati bhānti teṣu api aṇau aṇau antaḥ (vartante),
atra kā vā avāsanā katham
32. Thousands of streams of creation appear from consciousness towards every minute particle. Even within these, atom within atom, there are inner contents. What then, and how, can be the nature of non-latent impressions here?
यथा जलान्त ऊर्म्याद्या गुप्तागुसाश्च शक्तयः ।
जाग्रत्स्वप्नसुषुप्ताद्यास्तथा जीवेऽन्तरास्थिताः ॥ ३३ ॥
yathā jalānta ūrmyādyā guptāgusāśca śaktayaḥ ,
jāgratsvapnasuṣuptādyāstathā jīve'ntarāsthitāḥ 33
33. yathā jalānte ūrmyādyāḥ guptāguptāḥ ca śaktayaḥ |
jāgrat svapna suṣuptādyāḥ tathā jīve antarā sthitāḥ
33. yathā jalānte ūrmyādyāḥ guptāguptāḥ ca śaktayaḥ (santi),
tathā jāgrat svapna suṣuptādyāḥ jīve antarā sthitāḥ (santi)
33. Just as in water, powers such as waves, both manifest and unmanifest, exist, so too the states of waking, dream, and deep sleep, among others, are situated within the individual soul (jīva).
जाता चेदरतिर्जन्तोर्भोगान्प्रति मनागपि ।
तदसौ तावतैवोच्चैः पदं प्राप्त इति श्रुतिः ॥ ३४ ॥
jātā cedaratirjantorbhogānprati manāgapi ,
tadasau tāvataivoccaiḥ padaṃ prāpta iti śrutiḥ 34
34. jātā cet aratiḥ jantoḥ bhogān prati manāk api |
tat asau tāvatā eva uccaiḥ padam prāptaḥ iti śrutiḥ
34. cet jantoḥ bhogān prati manāk api aratiḥ jātā,
tat asau tāvatā eva uccaiḥ padam prāptaḥ iti śrutiḥ
34. If even a slight disinterest (arati) in worldly enjoyments (bhoga) arises in a living being (jantu), then, by that alone, that individual has attained a high state, so says the scripture (śruti).
यतो यतो विरज्यते ततस्ततो विमुच्यते ।
अतोऽहमित्यसंविदन्क एति जन्मसंविदम् ॥ ३५ ॥
yato yato virajyate tatastato vimucyate ,
ato'hamityasaṃvidanka eti janmasaṃvidam 35
35. yato yato virajyate tataḥ tataḥ vimucyate
ataḥ aham iti asaṃvidan kaḥ eti janmasaṃvidam
35. yato yato virajyate,
tataḥ tataḥ vimucyate.
ataḥ,
aham iti asaṃvidan,
kaḥ janmasaṃvidam eti?
35. From whatever one detaches oneself, from that one is liberated. Therefore, if one does not realize 'I am' (the true Self, ātman), who *wouldn't* then experience the consciousness of repeated birth (saṃsāra)?
चितिं परापरामजामरूपिकामनामिकाम् ।
चराचराऽधरामयीं विदन्ति ये जयन्ति ते ॥ ३६ ॥
citiṃ parāparāmajāmarūpikāmanāmikām ,
carācarā'dharāmayīṃ vidanti ye jayanti te 36
36. citim parāparām ajām arūpikām anāmikām
carācarā adharāmayīm vidanti ye jayanti te
36. ye citim parāparām ajām arūpikām anāmikām carācarā adharāmayīm vidanti,
te jayanti.
36. Those who know that Consciousness (citi) which is beyond both the supreme and the inferior, unborn, formless, nameless, and which pervades the lower (material) aspect of all moving and non-moving (carācara) entities - they are victorious.
परे चितिः स्वप्रकटाद्वितीयास्वावर्तलेखेव जले द्रवान्तः ।
साहं तयेमानि जगन्ति धत्ते न सन्ति नासन्ति परात्मकानि ॥ ३७ ॥
pare citiḥ svaprakaṭādvitīyāsvāvartalekheva jale dravāntaḥ ,
sāhaṃ tayemāni jaganti dhatte na santi nāsanti parātmakāni 37
37. pare citiḥ svaprakaṭā advitīyā
svāvartalekhā iva jale dravāntaḥ
sā aham tayā imāni jaganti dhatte
na santi na asanti parātmakāni
37. pare,
svaprakaṭā advitīyā citiḥ jale dravāntaḥ svāvartalekhā iva (asti).
sā aham tayā imāni jaganti dhatte,
(tāni) parātmakāni na santi na asanti.
37. Within the supreme (reality), Consciousness (citi) is self-manifest and non-dual, like a ripple forming in water within its liquid state. That 'I' (the Self, ātman), by means of that (Consciousness), sustains these worlds, which, in their ultimate nature (parātmakāni), neither truly exist nor truly do not exist.
अहंमयी पद्मजभावना चित् संकल्पभेदाद्वितनोति विश्वम् ।
अन्तर्मुखैवानुभवत्यनन्तनिमेषकोट्यंशविधौ युगान्तम् ॥ ३८ ॥
ahaṃmayī padmajabhāvanā cit saṃkalpabhedādvitanoti viśvam ,
antarmukhaivānubhavatyanantanimeṣakoṭyaṃśavidhau yugāntam 38
38. ahaṃmayī padmajabhāvanā cit saṃkalpabhedāt vitanoti viśvam
antarmukhā eva anubhavati anantanimeṣakoṭyaṃśavidhau yugāntam
38. ahaṃmayī padmajabhāvanā cit saṃkalpabhedāt viśvam vitanoti.
(sā) antarmukhā eva anantanimeṣakoṭyaṃśavidhau yugāntam anubhavati.
38. The Consciousness (cit), pervaded by the sense of 'I' (ahaṃ), which is the creative thought (bhāvanā) of Brahmā (padmaja), expands the universe through the distinctions of its cosmic will (saṃkalpa). Though inwardly directed, it experiences an entire eon (yugānta) within a mere fraction of countless moments.

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 Chapter 61 (current chapter) 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