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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-62

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श्रीवसिष्ठ उवाच ।
परमाणुनिमेषाणां लक्षांशकलनास्वपि ।
जगत्कल्पसहस्राणि सत्यानीव विभान्त्यलम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
paramāṇunimeṣāṇāṃ lakṣāṃśakalanāsvapi ,
jagatkalpasahasrāṇi satyānīva vibhāntyalam 1
1. śrīvasiṣṭhaḥ uvāca paramāṇunimeṣāṇām lakṣāṃśakalanāsu
api jagatkalpasahasrāṇi satyāni iva vibhānti alam
1. śrīvasiṣṭhaḥ uvāca.
paramāṇunimeṣāṇām lakṣāṃśakalanāsu api,
jagatkalpasahasrāṇi satyāni iva alam vibhānti.
1. Śrī Vasiṣṭha said: Even within the minuscule calculations of a hundred-thousandth part of an atom or a blink of an eye (nimeṣa), thousands of world-ages (kalpa) and universes appear abundantly, as if they were truly real.
तेष्वप्यन्तस्तथैवान्तः परमाणुकणं प्रति ।
भ्रान्तिरेवमनन्ताहो इयमित्यवभासते ॥ २ ॥
teṣvapyantastathaivāntaḥ paramāṇukaṇaṃ prati ,
bhrāntirevamanantāho iyamityavabhāsate 2
2. teṣu api antaḥ tathā eva antaḥ paramāṇukaṇam
prati bhrāntiḥ evam anantā aho iyam iti avabhāsate
2. aho,
teṣu api antaḥ,
tathā eva (ca) antaḥ paramāṇukaṇam prati,
iyam anantā bhrāntiḥ evam iti avabhāsate.
2. Oh, how an endless illusion (bhrānti) appears in this very way, both within those (previous universes) and then, in turn, within each individual atom, manifesting as 'this reality'.
वहन्तीमाः पराः सत्ताः शान्ताः सर्गपरम्पराः ।
सलिलद्रवतेवान्तःस्फुटावर्तविवर्तिका ॥ ३ ॥
vahantīmāḥ parāḥ sattāḥ śāntāḥ sargaparamparāḥ ,
saliladravatevāntaḥsphuṭāvartavivartikā 3
3. vahantī imāḥ parāḥ sattāḥ śāntāḥ sargaparamparāḥ
saliladravatā iva antaḥ sphuṭāvartavivartikā
3. (Māyā/Bhrānti) imāḥ parāḥ śāntāḥ sattāḥ sargaparamparāḥ vahantī,
antaḥ saliladravatā iva sphuṭāvartavivartikā (bhavati).
3. The (cosmic illusion or power), carrying these supreme, tranquil series of creations and existences, is, within (itself), like the fluidity of water, with distinct eddies and whirlpools.
मिथ्यात्मिकैव सर्गश्रीर्भवतीह महामरौ ।
तीरद्रुमलतोन्मुक्तपुष्पालीव तरङ्गिणी ॥ ४ ॥
mithyātmikaiva sargaśrīrbhavatīha mahāmarau ,
tīradrumalatonmuktapuṣpālīva taraṅgiṇī 4
4. mithyātmikā eva sargaśrīḥ bhavati iha mahāmarau
tīradrumalatonmuktapuṣpālī iva tarangiṇī
4. iha mahāmarau sargaśrīḥ mithyātmikā eva bhavati,
tīradrumalatonmuktapuṣpālī iva tarangiṇī (bhavati).
4. Here, the splendor of creation (sarga-śrī) is solely of an illusory nature, appearing in this great desert (mahāmarau) just like a mirage of a river (tarangiṇī) with garlands of flowers released from trees and creepers on its banks.
स्वप्नेन्द्रजालपुरवत्संकथेहापुराद्रिवत् ।
संकल्पवदसत्यैव भाति सर्गानुभूतिभूः ॥ ५ ॥
svapnendrajālapuravatsaṃkathehāpurādrivat ,
saṃkalpavadasatyaiva bhāti sargānubhūtibhūḥ 5
5. svapnendrajālapuravat saṃkathā iha purā adrivat
saṃkalpavat asatyā eva bhāti sargānubhūtibhūḥ
5. sargānubhūtibhūḥ svapnendrajālapuravat saṃkathā
iha purā adrivat saṃkalpavat asatyā eva bhāti
5. The world (sarga) experienced as the ground of existence (anubhūti-bhū) appears to be unreal, just like a city in a dream or a magic show, or like a tale, or a past mountain, or merely a mental construct.
श्रीराम उवाच ।
एकात्मैकतयैवं हि जाते सम्यग्विचारणात् ।
निर्विकल्पात्मविज्ञाने परे ज्ञानवतां वर ॥ ६ ॥
śrīrāma uvāca ,
ekātmaikatayaivaṃ hi jāte samyagvicāraṇāt ,
nirvikalpātmavijñāne pare jñānavatāṃ vara 6
6. śrīrāma uvāca ekātma ekatayā evam hi jāte samyak
vicāraṇāt nirvikalpa ātma vijñāne pare jñānavatām vara
6. śrīrāma uvāca he jñānavatām vara hi evam ekātma ekatayā
samyak vicāraṇāt nirvikalpa ātma vijñāne pare jāte
6. Śrī Rāma said: "O best among the wise, when, indeed, through proper inquiry, there arises this realization of the oneness of the single Self (ātman) in the supreme knowledge of the Self (ātman) that is free from conceptual distinctions..."
किमर्थमिह तिष्ठन्ति देहास्तत्त्वविदामपि ।
दैवेनैव समाक्रान्ता दैवमत्र च किं भवेत् ॥ ७ ॥
kimarthamiha tiṣṭhanti dehāstattvavidāmapi ,
daivenaiva samākrāntā daivamatra ca kiṃ bhavet 7
7. kimartham iha tiṣṭhanti dehāḥ tattvavidām api
daivena eva samākrāntāḥ daivam atra ca kim bhavet
7. iha kimartham tattvavidām api dehāḥ tiṣṭhanti
daivena eva samākrāntāḥ kim daivam atra ca kim bhavet
7. For what purpose do bodies persist in this world, even for those who truly know reality (tattva)? Are they indeed influenced by destiny (daiva)? And what exactly is this destiny (daiva) in this context?
श्रीवसिष्ठ उवाच ।
अस्तीह नियतिर्ब्राह्मी चिच्छक्तिः स्पन्दरूपिणी ।
अवश्यभवितव्यैकसत्ता सकलकल्पगा ॥ ८ ॥
śrīvasiṣṭha uvāca ,
astīha niyatirbrāhmī cicchaktiḥ spandarūpiṇī ,
avaśyabhavitavyaikasattā sakalakalpagā 8
8. śrīvasiṣṭha uvāca asti iha niyatiḥ brāhmī cit śaktiḥ
spandarūpiṇī avaśyabhavitavyaika sattā sakala kalpa gā
8. śrīvasiṣṭha uvāca iha brāhmī cit śaktiḥ spandarūpiṇī
avaśyabhavitavyaika sattā sakala kalpa gā niyatiḥ asti
8. Śrī Vasiṣṭha said: "There exists in this world a divine (brāhmī) cosmic law (niyati), which is the power of consciousness (cit-śakti) itself, characterized by vibration or pulsation. It is the singular, inevitable existence that pervades all cosmic cycles (kalpa)."
आदिसर्गे हि नियतिर्भाववैचित्र्यमक्षयम् ।
अनेनेत्थं सदा भाव्यमिति संपद्यते परम् ॥ ९ ॥
ādisarge hi niyatirbhāvavaicitryamakṣayam ,
anenetthaṃ sadā bhāvyamiti saṃpadyate param 9
9. ādisarge hi niyatiḥ bhāvavaicitryam akṣayam
anena ittham sadā bhāvyam iti saṃpadyate param
9. hi ādisarge akṣayam bhāvavaicitryam niyatiḥ
anena ittham sadā bhāvyam iti param saṃpadyate
9. Indeed, in the beginning of creation, an imperishable and varied manifestation of existences is established as a fixed order (niyati). Through this, it is always destined that things will manifest in a certain way, and thus the supreme reality (param) comes into being.
महासत्तेति कथिता महाचितिरिति स्मृता ।
महाशक्तिरिति ख्याता महादृष्टिरिति स्थिता ॥ १० ॥
mahāsatteti kathitā mahācitiriti smṛtā ,
mahāśaktiriti khyātā mahādṛṣṭiriti sthitā 10
10. mahāsattā iti kathitā mahācitiḥ iti smṛtā
mahāśaktiḥ iti khyātā mahādṛṣṭiḥ iti sthitā
10. mahāsattā iti kathitā mahācitiḥ iti smṛtā
mahāśaktiḥ iti khyātā mahādṛṣṭiḥ iti sthitā
10. It is described as the great existence, and known as the great consciousness. It is famed as the great power (śakti), and established as the great vision.
महाक्रियेति गदिता महोद्भव इति स्मृता ।
महास्पन्द इति प्रौढा महात्मैकतयोदिता ॥ ११ ॥
mahākriyeti gaditā mahodbhava iti smṛtā ,
mahāspanda iti prauḍhā mahātmaikatayoditā 11
11. mahākriyā iti gaditā mahā udbhavaḥ iti smṛtā
mahāspandaḥ iti prauḍhā mahātmaikatayā uditā
11. mahākriyā iti gaditā mahā udbhavaḥ iti smṛtā
mahāspandaḥ iti prauḍhā mahātmaikatayā uditā
11. It is referred to as the great action, and known as the great origin. It is mighty as the great vibration, and declared by the oneness of the supreme Self (ātman).
तृणानीव जगन्त्येवमिति दैत्याः सुरा इति ।
इति नागा इति नगा इत्याकल्पं कृतास्थितिः ॥ १२ ॥
tṛṇānīva jagantyevamiti daityāḥ surā iti ,
iti nāgā iti nagā ityākalpaṃ kṛtāsthitiḥ 12
12. tṛṇāni iva jaganti eva iti daityāḥ surāḥ iti
iti nāgāḥ iti nagāḥ iti ākalpam kṛtāsthitiḥ
12. jaganti eva tṛṇāni iva iti daityāḥ surāḥ iti
iti nāgāḥ iti nagāḥ iti ākalpam kṛtāsthitiḥ
12. All these worlds are indeed like mere blades of grass. In this way, distinctions like "demons (daitya)", "gods", "serpents (nāga)", and "mountains" are established, enduring for an entire aeon (kalpa).
कदाचिद्ब्रह्मसत्ताया व्यभिचारोऽनुमीयते ।
चित्रमाकाशकोशे च नान्यथा नियतेः स्थितिः ॥ १३ ॥
kadācidbrahmasattāyā vyabhicāro'numīyate ,
citramākāśakośe ca nānyathā niyateḥ sthitiḥ 13
13. kadācit brahmasattāyāḥ vyabhicāraḥ anumīyate
citram ākāśakośe ca na anyathā niyateḥ sthitiḥ
13. kadācit brahmasattāyāḥ vyabhicāraḥ anumīyate
citram ca ākāśakośe niyateḥ sthitiḥ na anyathā
13. Occasionally, a divergence from the existence of Brahman (brahman) is perceived. This is remarkable, and it occurs within the vastness of space; for the state of the fixed cosmic law (niyati) is precisely this way, not otherwise.
विरिञ्चयाद्यात्मभिर्बुद्धैर्बोधायाविदितात्मनाम् ।
ब्रह्मात्मैव सा नियतिः सर्गोऽयमिति कथ्यते ॥ १४ ॥
viriñcayādyātmabhirbuddhairbodhāyāviditātmanām ,
brahmātmaiva sā niyatiḥ sargo'yamiti kathyate 14
14. viriñcayādyātmabhiḥ buddhaiḥ bodhāya aviditātmanām
brahmātmā eva sā niyatiḥ sargaḥ ayam iti kathyate
14. aviditātmanām bodhāya viriñcayādyātmabhiḥ buddhaiḥ
sā niyatiḥ eva brahmātmā ayam sargaḥ iti kathyate
14. For the understanding of those who are unaware of their true Self (ātman), it is declared by the wise, such as Brahmā and other enlightened beings (ātman), that this very fixed cosmic law (niyati) is none other than the Self (ātman) which is Brahman (brahman), and this is what is termed creation (sarga).
अचलं चलवद्दृष्टं ब्रह्मापूर्य व्यवस्थितः ।
अनादिमध्यपर्यन्तं सर्गो वृक्ष इवाम्बरे ॥ १५ ॥
acalaṃ calavaddṛṣṭaṃ brahmāpūrya vyavasthitaḥ ,
anādimadhyaparyantaṃ sargo vṛkṣa ivāmbare 15
15. acalam calavat dṛṣṭam brahma āpūrya vyavasthitaḥ
anādimadhyaparyantam sargaḥ vṛkṣaḥ iva ambare
15. brahma acalam calavat dṛṣṭam sargaḥ āpūrya
vyavasthitaḥ anādimadhyaparyantam ambare vṛkṣaḥ iva
15. Brahman (brahman), though unmoving, is perceived as if it were moving. Creation (sarga), having fully pervaded (all), is established, existing without beginning, middle, or end, like a tree in space.
पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता ।
ब्रह्मणा नियतिः सर्गो बुद्धोऽबोधवतेव खम् ॥ १६ ॥
pāṣāṇodaralekhaughanyāyenātmani tiṣṭhatā ,
brahmaṇā niyatiḥ sargo buddho'bodhavateva kham 16
16. pāṣāṇodaralekhaughanyāyena ātmani tiṣṭhatā brahmaṇā
niyatiḥ sargaḥ buddhaḥ abodhāvatā iva kham
16. brahmaṇā tiṣṭhatā ātmani pāṣāṇodaralekhaughanyāyena
sargaḥ niyatiḥ buddhaḥ abodhāvatā kham iva
16. By Brahman (brahman), abiding in its true Self (ātman), through the analogy of etchings within a stone, creation (sarga) is understood as the intrinsic nature (niyati); just as space (kham) is understood by an ignorant person.
देहे यथाङ्गिनोऽङ्गादि दृश्यते चित्स्वभावतः ।
ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा ॥ १७ ॥
dehe yathāṅgino'ṅgādi dṛśyate citsvabhāvataḥ ,
brahmaṇā padmajatvena niyatyādyaṅgakaṃ tathā 17
17. dehe yathā aṅginaḥ aṅga ādi dṛśyate cit-svabhāvataḥ
brahmaṇā padmajatvena niyati ādi aṅgakam tathā
17. yathā dehe aṅginaḥ aṅga ādi cit-svabhāvataḥ dṛśyate
tathā brahmaṇā padmajatvena niyati ādi aṅgakam
17. Just as the limbs and other parts of an embodied being are naturally observed in its body due to its conscious nature, similarly, for Brahmā, who is born from the lotus, destiny (niyati) and other such principles are considered its constituent forms.
एषा दैवमिति प्रोक्ता सर्वं सकलकालगम् ।
पदार्थमलमाक्रम्य शुद्धा चिदिति संस्थिता ॥ १८ ॥
eṣā daivamiti proktā sarvaṃ sakalakālagam ,
padārthamalamākramya śuddhā ciditi saṃsthitā 18
18. eṣā daivam iti proktā sarvam sakala-kāla-gam
padārtham malam ākramya śuddhā cit iti saṃsthitā
18. eṣā daivam iti proktā.
sarvam sakala-kāla-gam padārtham malam ākramya,
śuddhā cit iti saṃsthitā.
18. This (consciousness) is thus declared to be 'divine' (daiva). Having completely pervaded all substances (padārtha) and impurities (mala) that exist throughout all time, pure consciousness (cit) is established in its own nature.
स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम् ।
अनेनेत्थमनेनेत्थमवश्यमिति दैवधीः ॥ १९ ॥
spanditavyaṃ padārthena bhāvyaṃ vā bhoktṛtāpadam ,
anenetthamanenetthamavaśyamiti daivadhīḥ 19
19. spanditavyam padārtena bhāvyam vā bhoktṛtā padam
anena ittham anena ittham avaśyam iti daiva-dhīḥ
19. padārtena spanditavyam vā bhoktṛtā padam bhāvyam
anena ittham anena ittham avaśyam iti daiva-dhīḥ
19. A substance (padārtha) must vibrate, or the state of being an enjoyer (bhoktṛtāpadam) must come into existence. 'By this means, it must be so; by that means, it must be so, necessarily' – this is the intellect of destiny (daiva).
एषैव पुरुषस्पन्दस्तृणगुल्मादि चाखिलम् ।
एषैव सर्वभूतादि जगत्कालक्रियादि वा ॥ २० ॥
eṣaiva puruṣaspandastṛṇagulmādi cākhilam ,
eṣaiva sarvabhūtādi jagatkālakriyādi vā 20
20. eṣā eva puruṣa-spandaḥ tṛṇa-gulma-ādi ca akhilam
eṣā eva sarva-bhūta-ādi jagat-kāla-kriyā-ādi vā
20. eṣā eva puruṣa-spandaḥ.
ca tṛṇa-gulma-ādi akhilam.
eṣā eva sarva-bhūta-ādi vā jagat-kāla-kriyā-ādi.
20. This (divine principle) itself is the vibration of the supreme cosmic person (puruṣa), and it is also the totality of everything, from grass to bushes and beyond. This same principle is the origin of all beings, and indeed, the world (jagat), time (kāla), action (kriyā), and so on.
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च ।
लक्ष्यते भुवनं यावद्द्वे एकात्मतयैव हि ॥ २१ ॥
anayā pauruṣī sattā sattāsyāḥ pauruṣeṇa ca ,
lakṣyate bhuvanaṃ yāvaddve ekātmatayaiva hi 21
21. anayā pauruṣī sattā sattā asyāḥ pauruṣeṇa ca
lakṣyate bhuvanaṃ yāvat dve ekātmatayā eva hi
21. bhuvanaṃ yāvat,
anayā pauruṣī sattā,
asyāḥ pauruṣeṇa ca sattā,
dve hi ekātmatayā eva lakṣyate.
21. As long as the world (bhuvana) endures, two aspects are perceived as having a single essence (ekātmatā): the inherent power (sattā) of the conscious principle (puruṣa) and the existence (sattā) of this [world/creation] through human endeavor (pauruṣa).
नरेण पौरुषेणैव कार्ये सत्तात्मके उभे ।
ईदृश्येतेन नियतिरेवं नियतिपौरुषे ॥ २२ ॥
nareṇa pauruṣeṇaiva kārye sattātmake ubhe ,
īdṛśyetena niyatirevaṃ niyatipauruṣe 22
22. naraṇa pauruṣeṇa eva kārye sattātmake ubhe
īdr̥śyate etena niyatiḥ evaṃ niyati-pauruṣe
22. naraṇa pauruṣeṇa eva ubhe sattātmake kārye (kriyete).
etena niyatiḥ īdr̥śyate.
evaṃ niyati-pauruṣe (staḥ).
22. By man (nara), through human endeavor (pauruṣa) alone, both essential actions (kārya) are carried out. By this (etena) means, destiny (niyati) is perceived in such a way (īdṛśyate); thus are destiny (niyati) and human effort (pauruṣa).
प्रष्टव्योऽहं त्वया राम दैवपौरुषनिर्णयः ।
मदुक्तं पौरुषं पाल्यं त्वयेति नियतिः स्थिता ॥ २३ ॥
praṣṭavyo'haṃ tvayā rāma daivapauruṣanirṇayaḥ ,
maduktaṃ pauruṣaṃ pālyaṃ tvayeti niyatiḥ sthitā 23
23. praṣṭavyaḥ ahaṃ tvayā rāma daiva-pauruṣa-nirṇayaḥ
mat-uktaṃ pauruṣaṃ pālyaṃ tvayā iti niyatiḥ sthitā
23. rāma,
tvayā ahaṃ daiva-pauruṣa-nirṇayaḥ praṣṭavyaḥ.
tvayā mat-uktaṃ pauruṣaṃ pālyam iti niyatiḥ sthitā.
23. O Rama, I am to be questioned by you regarding the determination (nirṇaya) of destiny (daiva) and human effort (pauruṣa). It is a fixed rule (niyati) that the human effort (pauruṣa) I have taught is to be followed by you.
भोजयिष्यति मां दैवमिति दैवपरायणः ।
यत्तिष्ठत्यक्रियो मौनं नियतेरेष निश्चयः ॥ २४ ॥
bhojayiṣyati māṃ daivamiti daivaparāyaṇaḥ ,
yattiṣṭhatyakriyo maunaṃ niyatereṣa niścayaḥ 24
24. bhojayisyati māṃ daivam iti daiva-parāyaṇaḥ yat
tiṣṭhati akriyaḥ maunam niyatiḥ eṣaḥ niścayaḥ
24. "daivam māṃ bhojayisyati" iti daiva-parāyaṇaḥ (vadati).
yat akriyaḥ maunam tiṣṭhati,
eṣaḥ niyateḥ niścayaḥ.
24. The person who is solely dependent on destiny (daivaparāyaṇa) thinks, "Destiny (daiva) will provide for me." Remaining inactive (akriya) and silent (mauna), this is indeed the firm conviction (niścaya) of destiny (niyati).
न स्याद्बुद्धिर्न कर्माणि न विकारादि नाकृतिः ।
केवलं त्वित्थमाकल्पं स्थित्या भाव्यमिति स्थिताः ॥ २५ ॥
na syādbuddhirna karmāṇi na vikārādi nākṛtiḥ ,
kevalaṃ tvitthamākalpaṃ sthityā bhāvyamiti sthitāḥ 25
25. na syāt buddhiḥ na karmāṇi na vikāra-ādiḥ na ākṛtiḥ
kevalam tu ittham ākalpam sthityā bhāvyam iti sthitāḥ
25. buddhiḥ na syāt karmāṇi na syāt vikāra-ādiḥ na syāt ākṛtiḥ na
syāt kevalam tu ittham ākalpam sthityā bhāvyam iti sthitāḥ
25. There would be no intellect (buddhi), no actions (karma), no modifications, and no form. Rather, this state of existence (sthiti) is inevitable and lasts until the end of a cosmic age (kalpa) – this is the established truth.
अवश्यंभवितव्यैषा त्विदमित्थमिति स्थितिः ।
न शक्यते लङ्घयितुमपि रुद्रादिबुद्धिभिः ॥ २६ ॥
avaśyaṃbhavitavyaiṣā tvidamitthamiti sthitiḥ ,
na śakyate laṅghayitumapi rudrādibuddhibhiḥ 26
26. avaśyambhāvitavyā eṣā tu idam ittham iti sthitiḥ
na śakyate laṅghayitum api rudra-ādi-buddhibhiḥ
26. eṣā tu idam ittham iti sthitiḥ avaśyambhāvitavyā
(asti) rudra-ādi-buddhibhiḥ api laṅghayitum na śakyate
26. This established reality (sthiti) that 'things are thus' is certainly inevitable. It cannot be transgressed even by the intellects (buddhi) of gods like Rudra.
पौरुषं न परित्याज्यमेतामाश्रित्य धीमता ।
पौरुषेणैव रूपेण नियतिर्हि नियामिका ॥ २७ ॥
pauruṣaṃ na parityājyametāmāśritya dhīmatā ,
pauruṣeṇaiva rūpeṇa niyatirhi niyāmikā 27
27. pauruṣam na parityājyam etām āśritya dhīmatā
pauruṣeṇa eva rūpeṇa niyatiḥ hi niyāmikā
27. dhīmatā etām āśritya pauruṣam na parityājyam
hi niyatiḥ pauruṣeṇa eva rūpeṇa niyāmikā
27. A wise person (dhīmat) should not abandon manly effort (pauruṣa) relying on this (understanding of destiny's inevitability). For destiny (niyati) is indeed regulated by manly effort (pauruṣa) itself.
अपौरुषं हि नियतिः पौरुषं सैव सर्गगा ।
निष्फलाऽपौरुषाकारा सफला पौरुषात्मिका ॥ २८ ॥
apauruṣaṃ hi niyatiḥ pauruṣaṃ saiva sargagā ,
niṣphalā'pauruṣākārā saphalā pauruṣātmikā 28
28. apauruṣam hi niyatiḥ pauruṣam sā eva sarga-gā
niṣphalā apauruṣa-ākārā saphalā pauruṣa-ātmikā
28. hi niyatiḥ apauruṣam sā eva
sarga-gā pauruṣam (bhavati)
apauruṣa-ākārā niṣphalā (bhavati)
pauruṣa-ātmikā saphalā (bhavati)
28. Indeed, destiny (niyati) is inherently non-manly (apauruṣa). However, that very destiny (niyati) becomes manly (pauruṣa) when it relates to creation (sarga). That which is of a non-manly (apauruṣa) form is fruitless, while that which is imbued with manly effort (pauruṣa) is fruitful.
नियत्या मूकतामेत्य निष्पौरुषतयाऽक्रियम् ।
यस्तिष्ठति प्राणमरुत्स्पन्दस्तस्य क्व गच्छति ॥ २९ ॥
niyatyā mūkatāmetya niṣpauruṣatayā'kriyam ,
yastiṣṭhati prāṇamarutspandastasya kva gacchati 29
29. niyatyā mūkatām etya niṣpauruṣatayā akriyam yaḥ
tiṣṭhati prāṇamarutspandaḥ tasya kva gacchati
29. yaḥ niyatyā mūkatām etya niṣpauruṣatayā akriyam tiṣṭhati,
tasya prāṇamarutspandaḥ kva gacchati?
29. When a person, rendered silent (mūkatām etya) by destiny (niyatyā) and inactive (akriyam) due to a lack of self-effort (pauruṣa), simply remains, where does the pulsation of his vital breath (prāṇa) go?
अथ प्राणक्रियारोधमपि कृत्वा विरामदम् ।
यदि तिष्ठति तत्साधुर्मुक्त एव किमुच्यते ॥ ३० ॥
atha prāṇakriyārodhamapi kṛtvā virāmadam ,
yadi tiṣṭhati tatsādhurmukta eva kimucyate 30
30. atha prāṇakriyārodham api kṛtvā virāmadam yadi
tiṣṭhati tat sādhuḥ muktaḥ eva kim ucyate
30. atha,
yadi virāmadam prāṇakriyārodham api kṛtvā (saḥ) tiṣṭhati,
tat sādhuḥ muktaḥ eva kim ucyate?
30. Now, if a sādhu (sage), having even performed the cessation of vital activity (prāṇa) - which grants ultimate rest - remains [in that state], what more needs to be said? He is indeed liberated (mokṣa).
पौरुषैकात्मता श्रेयो मोक्षोऽत्यन्तमकर्तृता ।
आभ्यां तु सबलः पक्षो निर्दुःखैव महात्मनाम् ॥ ३१ ॥
pauruṣaikātmatā śreyo mokṣo'tyantamakartṛtā ,
ābhyāṃ tu sabalaḥ pakṣo nirduḥkhaiva mahātmanām 31
31. pauruṣaikātmatā śreyaḥ mokṣaḥ atyantam akartṛtā
ābhyām tu sabalaḥ pakṣaḥ nirduḥkhā eva mahātmanām
31. pauruṣaikātmatā śreyaḥ,
atyantam akartṛtā mokṣaḥ (ca).
tu,
ābhyām sabalaḥ pakṣaḥ mahātmanām nirduḥkhā eva.
31. Identification with self-effort (pauruṣa) is the supreme good, and ultimate non-agency (akartṛtā) is liberation (mokṣa). For great souls (mahātmanām), the path (pakṣa) strengthened by these two is indeed freedom from sorrow.
नियतिर्ब्रह्मसत्ताभा तस्यां चेत्परिणम्यते ।
नूनं परमशुद्धाख्यं तत्प्राप्तैव परागतिः ॥ ३२ ॥
niyatirbrahmasattābhā tasyāṃ cetpariṇamyate ,
nūnaṃ paramaśuddhākhyaṃ tatprāptaiva parāgatiḥ 32
32. niyatiḥ brahmasattābhā tasyām cet pariṇamyate
nūnam paramaśuddhākhyam tat prāptā eva parāgatiḥ
32. niyatiḥ brahmasattābhā (asti).
cet tasyām (bhāvātmikāyām brahmasattābhāyām) pariṇamyate (jīvaḥ),
nūnam paramaśuddhākhyam tat prāptā eva parāgatiḥ (asti).
32. Destiny (niyati) is merely the appearance of the existence of Brahman (brahman). If one becomes transformed into that [true nature of destiny], then surely the supreme goal (parāgatiḥ) - known as the supremely pure - is indeed attained.
एतैर्नियत्यादिमहाविलासैब्रह्मैव विस्फूर्जति सर्वगात्मा ।
तृणादिवल्लीतरुगुल्मजालैः सत्तेव तोयस्य धरान्तरस्था ॥ ३३ ॥
etairniyatyādimahāvilāsaibrahmaiva visphūrjati sarvagātmā ,
tṛṇādivallītarugulmajālaiḥ satteva toyasya dharāntarasthā 33
33. etaiḥ niyati-ādi-mahā-vilāsaiḥ
brahma eva visphūrjati sarvaga-ātmā
tṛṇa-ādi-vallī-taru-gulma-jālaiḥ
sattā iva toyasya dharā-antara-sthā
33. sarvaga-ātmā brahma eva etaiḥ
niyati-ādi-mahā-vilāsaiḥ visphūrjati
dharā-antara-sthā toyasya sattā
iva tṛṇa-ādi-vallī-taru-gulma-jālaiḥ
33. The all-pervading Self (ātman), which is the Absolute Reality (brahma) itself, manifests through these great displays beginning with destiny (niyati), just as the inherent existence (sattā) of water, situated within the earth, becomes evident through the networks of grass, creepers, trees, and bushes.

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 Chapter 62 (current chapter) 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