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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-64

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श्रीवसिष्ठ उवाच ।
योऽयं सर्वगतो देवः परमात्मा महेश्वरः ।
स्वच्छः स्वानुभवानन्दस्वरूपोऽन्तादिवर्जितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
yo'yaṃ sarvagato devaḥ paramātmā maheśvaraḥ ,
svacchaḥ svānubhavānandasvarūpo'ntādivarjitaḥ 1
1. śrīvasiṣṭhaḥ uvāca yaḥ ayam sarvagataḥ devaḥ paramātmā
maheśvaraḥ svacchaḥ svānubhavānandasvarūpaḥ antādi-varjitaḥ
1. śrīvasiṣṭhaḥ uvāca yaḥ ayam devaḥ paramātmā maheśvaraḥ
sarvagataḥ svacchaḥ svānubhavānandasvarūpaḥ antādi-varjitaḥ
1. Śrī Vasiṣṭha said: This (Reality), which is all-pervading and divine, is the Supreme Self (paramātman), the Great Lord (maheśvara). It is pure, its intrinsic nature (svarūpa) is the bliss of self-experience, and it is devoid of beginning and end.
एतस्मात्परमानन्दाच्छुद्धचिन्मात्ररूपिणः ।
जीवः संजायते पूर्वं स चित्तं चित्ततो जगत् ॥ २ ॥
etasmātparamānandācchuddhacinmātrarūpiṇaḥ ,
jīvaḥ saṃjāyate pūrvaṃ sa cittaṃ cittato jagat 2
2. etasmāt paramānandāt śuddha-cinmātrarūpiṇaḥ
jīvaḥ saṃjāyate pūrvam saḥ cittam cittataḥ jagat
2. etasmāt paramānandāt śuddha-cinmātrarūpiṇaḥ
pūrvam jīvaḥ saṃjāyate saḥ cittam cittataḥ jagat
2. From this supreme bliss (paramānanda), which is of the nature of pure consciousness (cit), the individual soul (jīva) first comes into being. From that (individual soul), the mind (citta) arises, and from the mind, the world (jagat).
श्रीराम उवाच ।
स्वानुभूतिप्रमाणेऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते ।
कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते ॥ ३ ॥
śrīrāma uvāca ,
svānubhūtipramāṇe'sminbrahmaṇi brahmabṛṃhite ,
kathaṃ sattāmavāpnoti jīvako dvaitavarjite 3
3. śrīrāmaḥ uvāca svānubhūtipramāṇe asmin brahmaṇi
brahma-bṛṃhite katham sattām avāpnoti jīvakaḥ dvaita-varjite
3. śrīrāmaḥ uvāca katham asmin brahmaṇi svānubhūtipramāṇe
brahma-bṛṃhite dvaita-varjite jīvakaḥ sattām avāpnoti
3. Śrī Rāma said: How does the individual soul (jīva), a small fragment (jīvaka), acquire existence (sattā) in this Brahman (brahman) - which is augmented by Brahman, where self-experience (svānubhūti) is the only proof, and which is utterly devoid of duality?
श्रीवसिष्ठ उवाच ।
असदाभासमच्छात्म ब्रह्मास्तीह प्रबृंहितम् ।
बृहच्चिद्भैरववपुरानन्दाभिधमव्ययम् ॥ ४ ॥
śrīvasiṣṭha uvāca ,
asadābhāsamacchātma brahmāstīha prabṛṃhitam ,
bṛhaccidbhairavavapurānandābhidhamavyayam 4
4. śrīvasiṣṭhaḥ uvāca asat-ābhāsam accha-ātma brahma asti
iha prabṛṃhitam bṛhaccidbhairavavapurānandābhidhamavyayam
4. śrīvasiṣṭhaḥ uvāca iha brahma asti asat-ābhāsam accha-ātma
prabṛṃhitam bṛhaccidbhairavavapurānandābhidhamavyayam
4. Śrī Vasiṣṭha said: Here, Brahman (brahman) exists, appearing as if unreal (asat-ābhāsa), yet possessing a pure essence (ātman). It is greatly expanded, vast consciousness (cit), of an awe-inspiring form (bhairava-vapus), called bliss (ānanda), and imperishable.
तस्य यत्सममापूर्णं शुद्धं सत्वमचिह्नितम् ।
तद्विदामप्यनिर्देश्यं तच्छान्तं परमं पदम् ॥ ५ ॥
tasya yatsamamāpūrṇaṃ śuddhaṃ satvamacihnitam ,
tadvidāmapyanirdeśyaṃ tacchāntaṃ paramaṃ padam 5
5. tasya yat samam āpūrṇam śuddham sattvam acihnitam
tat vidām api anirdeśyam tat śāntam paramam padam
5. tasya yat samam āpūrṇam śuddham acihnitam sattvam (asti) tat
vidām api anirdeśyam (asti) tat śāntam paramam padam (asti)
5. That pure, complete, unidentifiable, and equanimous being (sattva) of His, which is indescribable even by those who understand it, is indeed the tranquil, supreme state (padam).
तस्यैवोद्यदिवाशान्ति यत्सत्त्वं संविदात्मकम् ।
स्वभावात्स्पन्दनं तत्तु जीवशब्देन कथ्यते ॥ ६ ॥
tasyaivodyadivāśānti yatsattvaṃ saṃvidātmakam ,
svabhāvātspandanaṃ tattu jīvaśabdena kathyate 6
6. tasya eva udyat iva śānti yat sattvam saṃvidātmakam
svabhāvāt spandanam tat tu jīvaśabdena kathyate
6. tasya yat saṃvidātmakam udyat iva śānti sattvam,
svabhāvāt spandanam tat tu jīvaśabdena kathyate
6. That very being (sattva) of His, which is of the nature of consciousness (saṃvidātmaka) and rises like tranquility, when it naturally vibrates, is called by the word "jīva".
तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः ।
असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ॥ ७ ॥
tatremāḥ paramādarśe cidvyomnyanubhavātmikāḥ ,
asaṃkhyāḥ pratibimbanti jagajjālaparamparāḥ 7
7. tatra imāḥ parama ādarśe citvyomni anubhavātmikāḥ
asaṃkhyāḥ pratibimbanti jagajjālparamparāḥ
7. tatra cidvyomni parama ādarśe anubhavātmikāḥ
asaṃkhyāḥ imāḥ jagajjālparamparāḥ pratibimbanti
7. There, in the supreme mirror of the ether of consciousness (citvyoman), these innumerable successions of world-systems (jagat-jāla), which are inherently experiential, reflect themselves.
ब्रह्मणः स्फुरणं किंचिद्यदवाताम्बुधेरिव ।
दीपस्येवाप्यवातस्य तं जीवं विद्धि राघव ॥ ८ ॥
brahmaṇaḥ sphuraṇaṃ kiṃcidyadavātāmbudheriva ,
dīpasyevāpyavātasya taṃ jīvaṃ viddhi rāghava 8
8. brahmaṇaḥ sphuraṇam kiñcit yat avāta ambudheḥ iva
dīpasya iva api avātasya tam jīvam viddhi rāghava
8. rāghava,
yat avātāmbudheḥ iva avātasya dīpasya iva brahmaṇaḥ kiñcit sphuraṇam (asti),
tam jīvam viddhi
8. O Rāghava, know that the subtle manifestation or stir (sphuraṇa) of the supreme reality (brahman), which is like an unagitated ocean or a lamp in a windless place, is indeed the individual soul (jīva).
शान्तत्वापगमेऽच्छस्य मनाक्संवेदनात्मकम् ।
स्वाभाविकं यत्स्फुरणं चिद्व्योम्नः सोऽङ्ग जीवकः ॥ ९ ॥
śāntatvāpagame'cchasya manāksaṃvedanātmakam ,
svābhāvikaṃ yatsphuraṇaṃ cidvyomnaḥ so'ṅga jīvakaḥ 9
9. śāntatva apagame acchasya manāk saṃvedanātmakam
svābhāvikam yat sphuraṇam citvyomnaḥ saḥ aṅga jīvakaḥ
9. aṅga acchasya śāntatva apagame,
citvyomnaḥ yat manāk saṃvedanātmakam svābhāvikam sphuraṇam,
saḥ jīvakaḥ
9. Oh dear one, when the tranquility of the pure (consciousness) departs, that subtle, inherent pulsation (sphuraṇa) which is of the nature of awareness, originating from the expanse of consciousness (citvyoman), is verily the individual soul (jīva).
यथा वातस्य चलनं कृशानोरुष्णता यथा ।
शीतता वा तुषारस्य तथा जीवत्वमात्मनः ॥ १० ॥
yathā vātasya calanaṃ kṛśānoruṣṇatā yathā ,
śītatā vā tuṣārasya tathā jīvatvamātmanaḥ 10
10. yathā vātasya calanam kṛśānoḥ uṣṇatā yathā
śītatā vā tuṣārasya tathā jīvatvam ātmanaḥ
10. yathā vātasya calanam,
yathā kṛśānoḥ uṣṇatā,
vā tuṣārasya śītatā,
tathā ātmanaḥ jīvatvam
10. Just as movement is natural to the wind, and heat to fire, or coldness to frost, so too is the state of being an individual soul (jīvatva) natural to the Self (ātman).
चिद्रूपस्यात्मतत्त्वस्य स्वाभाववशतः स्वयम् ।
मनाक्संवेदनमिव यत्तज्जीव इति स्मृतम् ॥ ११ ॥
cidrūpasyātmatattvasya svābhāvavaśataḥ svayam ,
manāksaṃvedanamiva yattajjīva iti smṛtam 11
11. cidrupasya ātmatattvasya svabhāvavaśataḥ svayam
manāk saṃvedanam iva yat tat jīvaḥ iti smṛtam
11. cidrupasya ātmatattvasya svabhāvavaśataḥ svayam yat manāk saṃvedanam iva,
tat jīvaḥ iti smṛtam
11. That which is spontaneously (svayam) a slight awareness (saṃvedanam iva), by the power of its own intrinsic nature (svabhāvavaśataḥ), originating from the principle of the Self (ātmatattva) whose form is consciousness (cidrupa), is thus known as the individual soul (jīva).
तदेव घनसंवित्त्या यात्यहंतामनुक्रमात् ।
वह्न्यणुः स्वेन्धनाधिक्यात्स्वां प्रकाशकतामिव ॥ १२ ॥
tadeva ghanasaṃvittyā yātyahaṃtāmanukramāt ,
vahnyaṇuḥ svendhanādhikyātsvāṃ prakāśakatāmiva 12
12. tat eva ghanasaṃvittyā yāti ahaṃtām anukramāt vahni
aṇuḥ sva indhana ādhikyāt svām prakāśakatām iva
12. tat eva ghanasaṃvittyā anukramāt ahaṃtām yāti,
vahni aṇuḥ sva indhana ādhikyāt svām prakāśakatām iva
12. That (jīva) then gradually (anukramāt) attains the sense of ego (ahaṅkāra) by means of intense awareness (ghanasaṃvitti), just as a particle of fire (vahny-aṇuḥ) attains its own luminosity (prakāśakatā) due to an abundance of its own fuel (svendhana).
यथा स्वतारकामार्गे व्योम्नः स्फुरति नीलिमा ।
शून्यस्याप्यस्य जीवस्य तथाहंभावभावना ॥ १३ ॥
yathā svatārakāmārge vyomnaḥ sphurati nīlimā ,
śūnyasyāpyasya jīvasya tathāhaṃbhāvabhāvanā 13
13. yathā sva-tārakā-mārge vyomnaḥ sphurati nīlimā
śūnyasya api asya jīvasya tathā ahaṃ-bhāva-bhāvanā
13. yathā vyomnaḥ sva-tārakā-mārge nīlimā sphurati
tathā śūnyasya api asya jīvasya ahaṃ-bhāva-bhāvanā
13. Just as the blueness of the sky appears in its own celestial expanse (where stars are), similarly, the mental construct of 'I-ness' (ahaṃbhāva) arises in this individual soul (jīva) which is otherwise empty.
जीवोऽहंकृतिमादत्ते संकल्पकलयेद्धया ।
स्वयैतया घनतया नीलिमानमिवाम्बरम् ॥ १४ ॥
jīvo'haṃkṛtimādatte saṃkalpakalayeddhayā ,
svayaitayā ghanatayā nīlimānamivāmbaram 14
14. jīvaḥ ahaṃkṛtim ādatte saṅkalpa-kalayā iddhayā
svayā etayā ghanatayā nīlimānam iva ambaram
14. jīvaḥ saṅkalpa-kalayā iddhayā ahaṃkṛtim ādatte
yathā ambaram svayā etayā ghanatayā nīlimānam iva
14. The individual soul (jīva) assumes the ego (ahaṃkāra) by means of its own intensely conceived mental constructs (saṅkalpa), just as the sky, through its apparent density, assumes blueness.
अहंभावो हि दिक्कालव्यवच्छेदी कृताकृतिः ।
स्वयं संकल्पवशतो वातस्पन्द इव स्फुरन् ॥ १५ ॥
ahaṃbhāvo hi dikkālavyavacchedī kṛtākṛtiḥ ,
svayaṃ saṃkalpavaśato vātaspanda iva sphuran 15
15. ahaṃ-bhāvaḥ hi dik-kāla-vyavacchedī kṛta-ākṛtiḥ
svayam saṅkalpa-vaśataḥ vāta-spandaḥ iva sphuran
15. hi ahaṃ-bhāvaḥ dik-kāla-vyavacchedī kṛta-ākṛtiḥ
svayam saṅkalpa-vaśataḥ vāta-spandaḥ iva sphuran
15. Indeed, the ego (ahaṃbhāva) is that which distinguishes directions and time, creating forms. It spontaneously manifests by the power of its own mental resolve (saṅkalpa), just like a vibration of wind.
संकल्पोन्मुखता यातस्त्वहंकाराभिधः स्थितः ।
चित्तं जीवो मनो माया प्रकृतिश्चेति नामभिः ॥ १६ ॥
saṃkalponmukhatā yātastvahaṃkārābhidhaḥ sthitaḥ ,
cittaṃ jīvo mano māyā prakṛtiśceti nāmabhiḥ 16
16. saṅkalpa-unmukhatām yātaḥ tu ahaṃkāra-abhidhaḥ sthitaḥ
cittam jīvaḥ manaḥ māyā prakṛtiḥ ca iti nāmabhiḥ
16. tu saṅkalpa-unmukhatām yātaḥ ahaṃkāra-abhidhaḥ sthitaḥ
cittam jīvaḥ manaḥ māyā prakṛtiḥ ca iti nāmabhiḥ
16. Indeed, that which has turned towards mental resolve (saṅkalpa), being designated as ego (ahaṃkāra), then exists by names such as 'mind (citta)', 'individual soul (jīva)', 'mind (manas)', 'illusion (māyā)', and 'primal nature (prakṛti)'.
तत्संकल्पात्मकं चेतो भूततन्मात्रकल्पनम् ।
कुर्वंस्ततो व्रजत्येव संकल्पाद्याति पञ्चताम् ॥ १७ ॥
tatsaṃkalpātmakaṃ ceto bhūtatanmātrakalpanam ,
kurvaṃstato vrajatyeva saṃkalpādyāti pañcatām 17
17. tat saṅkalpātmakam cetaḥ bhūta tanmātra kalpanam
kurvan tataḥ vrajati eva saṅkalpāt yāti pañcatām
17. tat saṅkalpātmakam bhūta tanmātra kalpanam kurvan
cetaḥ tataḥ vrajati eva saṅkalpāt pañcatām yāti
17. The mind (cetas), which is essentially made of intention (saṅkalpa) and forms the subtle elements (tanmātra) of gross matter, then proceeds from that. It attains the state of dissolution (pañcatām) from its own intention (saṅkalpa).
तन्मात्रपञ्चकाकारं चित्तं तेजःकणो भवेत् ।
अजातजगति व्योम्नि तारका पेलवा यथा ॥ १८ ॥
tanmātrapañcakākāraṃ cittaṃ tejaḥkaṇo bhavet ,
ajātajagati vyomni tārakā pelavā yathā 18
18. tanmātra pañcaka ākāram cittam tejaḥ kaṇaḥ
bhavet ajāta jagati vyomni tārakā pelavā yathā
18. tanmātra pañcaka ākāram cittam ajāta jagati
vyomni pelavā tārakā yathā tejaḥ kaṇaḥ bhavet
18. The mind (citta), which embodies the five subtle elements (tanmātra), becomes a particle of light, just like a faint star in the unmanifested (ajāta) cosmos.
तेजःकणत्वमादत्ते चित्तं तन्मात्रकल्पनात् ।
शनैः स्वस्मात्परिस्पन्दाद्बीजमङ्कुरतामिव ॥ १९ ॥
tejaḥkaṇatvamādatte cittaṃ tanmātrakalpanāt ,
śanaiḥ svasmātparispandādbījamaṅkuratāmiva 19
19. tejaḥ kaṇatvam ādatte cittam tanmātra kalpanāt
śanaiḥ svasmāt parispandāt bījam aṅkuratām iva
19. tanmātra kalpanāt svasmāt parispandāt ca cittam
śanaiḥ tejaḥ kaṇatvam ādatte bījam aṅkuratām iva
19. The mind (citta) assumes the nature of a particle of light from its imagination (kalpanā) of the subtle elements (tanmātra), gradually through its own vibration, just as a seed (bīja) develops into a sprout.
असौ तेजःकणोऽण्डाख्यः कल्पनात्कश्चिदण्डताम् ।
प्रयात्यन्तःस्फुरद्ब्रह्मा जलमापिण्डतामिव ॥ २० ॥
asau tejaḥkaṇo'ṇḍākhyaḥ kalpanātkaścidaṇḍatām ,
prayātyantaḥsphuradbrahmā jalamāpiṇḍatāmiva 20
20. asau tejaḥ kaṇaḥ aṇḍākhyaḥ kalpanāt kaścid aṇḍatām
prayāti antaḥ sphurat brahmā jalam āpiṇḍatām iva
20. asau antaḥ sphurat brahmā tejaḥ kaṇaḥ aṇḍākhyaḥ
kalpanāt kaścid aṇḍatām prayāti jalam āpiṇḍatām iva
20. This particle of light (tejaḥkaṇa), called the cosmic egg (aṇḍa), with Brahman (brahman) pulsating within, attains the state of a cosmic egg through imagination (kalpanā), just as water (jala) solidifies into a lump.
कश्चिद्द्रागिति देहादिकलनाद्याति देहताम् ।
भ्रान्तित्वं तदतद्रूपं गन्धर्वैश्च वसत्पुरम् ॥ २१ ॥
kaściddrāgiti dehādikalanādyāti dehatām ,
bhrāntitvaṃ tadatadrūpaṃ gandharvaiśca vasatpuram 21
21. kaścit drāk iti dehādikalanāt yāti dehatām
bhrāntitvam tadatadrūpam gandharvaiḥ ca vasatpuram
21. kaścit dehādikalanāt drāk dehatām yāti ca
tadatadrūpam bhrāntitvam gandharvaiḥ vasatpuram
21. Some being instantly attains a physical form (dehatā) from the mere conception (kalanā) of a body, etc. This state is an illusion (bhrāntitva), manifesting as both real and unreal, akin to a city created and inhabited by Gandharvas.
कश्चित्स्थावरतामेति कश्चिज्जंगमतामपि ।
कश्चिद्याति खचार्यादिरूपं संकल्पतः स्वतः ॥ २२ ॥
kaścitsthāvaratāmeti kaścijjaṃgamatāmapi ,
kaścidyāti khacāryādirūpaṃ saṃkalpataḥ svataḥ 22
22. kaścit sthāvaratām eti kaścit jaṅgamatām api
kaścit yāti khacāryādirūpam saṅkalpataḥ svataḥ
22. kaścit sthāvaratām eti kaścit api jaṅgamatām (eti)
kaścit svataḥ saṅkalpataḥ khacāryādirūpam yāti
22. Some being attains the state of immobility (sthāvaratā), while another attains the state of mobility (jaṅgamatā). Still another spontaneously (svataḥ) takes on forms such as sky-dwellers (khacāryādirūpa) through its own intention (saṅkalpa).
सर्गादावादिजो देहो जीवः संकल्पसंभवः ।
क्रमेण पदमासाद्य वैरिञ्चं कुरुते जगत् ॥ २३ ॥
sargādāvādijo deho jīvaḥ saṃkalpasaṃbhavaḥ ,
krameṇa padamāsādya vairiñcaṃ kurute jagat 23
23. sargādau ādijaḥ dehaḥ jīvaḥ saṅkalpasaṃbhavaḥ
krameṇa padam āsādya vairiñcam kurute jagat
23. sargādau ādijaḥ dehaḥ jīvaḥ saṅkalpasaṃbhavaḥ
krameṇa padam āsādya vairiñcam jagat kurute
23. At the dawn of creation (sargādau), the first-born (ādija) physical form (deha), the cosmic living being (jīva), arises from intention (saṅkalpa). Gradually, having attained its destined position (padam), it then creates the world (jagat) associated with Brahmā (vairiñcam).
आत्मभूकलनात्मासौ यत्संकल्पयति क्षणात् ।
तत्स्वभाववशादेव जातमेव प्रपश्यति ॥ २४ ॥
ātmabhūkalanātmāsau yatsaṃkalpayati kṣaṇāt ,
tatsvabhāvavaśādeva jātameva prapaśyati 24
24. ātmabhūḥ kalanātmā asau yat saṅkalpayati kṣaṇāt
tat svabhāvavaśāt eva jātam eva prapaśyati
24. asau ātmabhūḥ kalanātmā yat kṣaṇāt saṅkalpayati
tat svabhāvavaśāt eva jātam eva prapaśyati
24. That self-existent (ātmabhū) one, whose very nature (ātman) is conception (kalanā), whatever he intensely wills (saṅkalpa) in a moment (kṣaṇāt), he perceives that very thing as having truly come into being (jātam eva), solely by the power of his own intrinsic nature (svabhāva).
चित्स्वभावात्समायातं ब्रह्मत्वं सर्वकारणम् ।
संसृतौ कारणं पश्चात्कर्म निर्माय संस्थितम् ॥ २५ ॥
citsvabhāvātsamāyātaṃ brahmatvaṃ sarvakāraṇam ,
saṃsṛtau kāraṇaṃ paścātkarma nirmāya saṃsthitam 25
25. cit-svabhāvāt samāyātam brahmatvam sarvakāraṇam
saṃsṛtau kāraṇam paścāt karma nirmāya saṃsthitam
25. sarvakāraṇam cit-svabhāvāt samāyātam brahmatvam
paścāt karma nirmāya saṃsṛtau kāraṇam saṃsthitam
25. The state of Brahman (brahman), which is the cause of all, originates from the inherent nature of pure consciousness. Subsequently, having generated action (karma), it becomes established as the cause within the cycle of transmigration (saṃsāra).
चित्तं स्वभावात्स्फुरति चित्तः फेन इवाम्भसः ।
कर्मभिर्बध्यते पश्चाड्डिण्डीरमिव रज्जुभिः ॥ २६ ॥
cittaṃ svabhāvātsphurati cittaḥ phena ivāmbhasaḥ ,
karmabhirbadhyate paścāḍḍiṇḍīramiva rajjubhiḥ 26
26. cittam svabhāvāt sphurati cittaḥ phenaḥ iva ambhasaḥ
karmabhiḥ badhyate paścāt ḍiṇḍīram iva rajjubhiḥ
26. cittam svabhāvāt sphurati cittaḥ ambhasaḥ phenaḥ iva [sphurati].
paścāt karmabhiḥ rajjubhiḥ ḍiṇḍīram iva badhyate.
26. The mind (citta) spontaneously arises from its own nature, just as foam from water. Subsequently, it is bound by actions (karma), like a mass of foam by ropes.
संकल्पः कलनाबीजं तदात्मैव हि जीवकः ।
कर्म पश्चात्तनोत्युच्चैरुत्थायाकर्मतः क्रमात् ॥ २७ ॥
saṃkalpaḥ kalanābījaṃ tadātmaiva hi jīvakaḥ ,
karma paścāttanotyuccairutthāyākarmataḥ kramāt 27
27. saṅkalpaḥ kalanābījam tat ātma eva hi jīvakaḥ
karma paścāt tanoti uccaiḥ utthāya akarmataḥ kramāt
27. saṅkalpaḥ kalanābījam [bhavati].
hi tat ātma eva jīvakaḥ.
paścāt akarmataḥ utthāya uccaiḥ kramāt karma tanoti.
27. Volition (saṅkalpa) is the seed of manifestation. Indeed, the individual soul (jīvaka) is essentially that very self (ātman). Subsequently, having risen from a state of non-action, it performs action (karma) intensely, step by step.
क्रोडीकृताङ्कुरं पूर्वं जीवो धत्ते स्वजीवितम् ।
पश्चान्नानात्वमायाति पत्राङ्कुरफलक्रमैः ॥ २८ ॥
kroḍīkṛtāṅkuraṃ pūrvaṃ jīvo dhatte svajīvitam ,
paścānnānātvamāyāti patrāṅkuraphalakramaiḥ 28
28. kroḍīkṛta-aṅkuram pūrvam jīvaḥ dhatte sva-jīvitam
paścāt nānātvam āyāti patra-aṅkura-phala-kramaiḥ
28. pūrvam jīvaḥ kroḍīkṛta-aṅkuram sva-jīvitam dhatte.
paścāt patra-aṅkura-phala-kramaiḥ nānātvam āyāti.
28. At first, the individual soul (jīva) sustains its own life, embracing the germ within itself. Subsequently, it attains diversity through the successive stages like leaves, sprouts, and fruits.
अन्ये स्व एव ये जीवा एवमेवाकृतिं गताः ।
पूर्वोत्पन्ने जगति ते यान्ति भूताश्रयां स्थितिम् ॥ २९ ॥
anye sva eva ye jīvā evamevākṛtiṃ gatāḥ ,
pūrvotpanne jagati te yānti bhūtāśrayāṃ sthitim 29
29. anye sva eva ye jīvāḥ evam eva ākṛtim gatāḥ
pūrvotpanna jagati te yānti bhūtāśrayām sthitim
29. ye jīvāḥ anye evam eva sva ākṛtim gatāḥ,
te pūrvotpanna jagati bhūtāśrayām sthitim yānti.
29. Other individual souls (jīva) who have thus attained a form within themselves, subsequently achieve an existence dependent on the elements in the world that was created previously.
स्वकर्मभिस्ततो जन्ममृतिकारणतां गतैः ।
प्रयान्त्यूर्ध्वमधस्ताद्वा कर्म चित्स्पन्द उच्यते ॥ ३० ॥
svakarmabhistato janmamṛtikāraṇatāṃ gataiḥ ,
prayāntyūrdhvamadhastādvā karma citspanda ucyate 30
30. svakarmabhiḥ tataḥ janmamṛtikāraṇatām gataiḥ
prayānti ūrdhvam adhastāt vā karma citspandaḥ ucyate
30. tataḥ svakarmabhiḥ janmamṛtikāraṇatām gataiḥ vā ūrdhvam adhastāt prayānti.
karma citspandaḥ ucyate.
30. Then, impelled by their own actions (karma) that have become the cause of birth and death, they travel upwards or downwards. This action (karma) is termed the pulsation of consciousness (cit-spanda).
चित्स्पन्दन भवति कर्म तदेव दैवं चित्तं तदेव भवतीह शुभाशुभादि ।
तस्माज्जगन्ति भुवनानि भवन्ति पूर्वं भूत्वा निजाङ्गकुसुमानि तरोरिवाद्यात् ॥ ३१ ॥
citspandana bhavati karma tadeva daivaṃ cittaṃ tadeva bhavatīha śubhāśubhādi ,
tasmājjaganti bhuvanāni bhavanti pūrvaṃ bhūtvā nijāṅgakusumāni tarorivādyāt 31
31. citspandena bhavati karma tat eva daivam
cittam tat eva bhavati iha śubhāśubhādi
tasmāt jaganti bhuvanāni bhavanti pūrvam
bhūtvā nijāṅgakusumāni taroḥ iva ādyāt
31. citspandena karma bhavati.
tat eva daivam (karma).
iha tat eva cittam śubhāśubhādi bhavati.
tasmāt jaganti bhuvanāni ādyāt taroḥ nijāṅgakusumāni iva pūrvam bhūtvā bhavanti.
31. Through the pulsation of consciousness (cit-spanda), action (karma) comes into being; that same action is indeed divine. And that very mind (citta) here manifests as auspicious, inauspicious, and so on. Therefore, worlds and realms arise, having first manifested like flowers from the primordial tree's own branches.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 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 (current chapter) 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