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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-67

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श्रीराम उवाच ।
मनस्त्वयोग्यो जीवोऽयं को भवेत्परमात्मनः ।
कथं वास्मिन्समुत्पन्नः को वायं वद मे पुनः ॥ १ ॥
śrīrāma uvāca ,
manastvayogyo jīvo'yaṃ ko bhavetparamātmanaḥ ,
kathaṃ vāsminsamutpannaḥ ko vāyaṃ vada me punaḥ 1
1. śrīrāma uvāca manas tu ayogyaḥ jīvaḥ ayam kaḥ bhavet paramātmanaḥ
katham vā asmin samutpannaḥ kaḥ vā ayam vada me punaḥ
1. śrīrāma uvāca.
tu manas ayogyaḥ (cet),
ayam paramātmanaḥ jīvaḥ kaḥ bhavet? vā asmin katham samutpannaḥ? vā ayam kaḥ? punaḥ me vada.
1. Śrī Rāma said: 'If the mind is indeed inadequate, then who is this individual soul (jīva) that belongs to the Supreme Self (paramātman)? And how did it arise in this (condition or realm)? Or who, indeed, is this (jīva)? Please explain it to me again.'
श्रीवसिष्ठ उवाच ।
समस्तशक्तिखचितं ब्रह्म सर्वेश्वरं सदा ।
ययैव शक्त्या स्फुरति प्राप्तां तामेव पश्यति ॥ २ ॥
śrīvasiṣṭha uvāca ,
samastaśaktikhacitaṃ brahma sarveśvaraṃ sadā ,
yayaiva śaktyā sphurati prāptāṃ tāmeva paśyati 2
2. śrīvasiṣṭha uvāca samasta-śakti-khacitam brahma sarva-īśvaram
sadā yayā eva śaktyā sphurati prāptām tām eva paśyati
2. śrīvasiṣṭha uvāca.
sadā sarva-īśvaram samasta-śakti-khacitam brahma (asti).
yayā eva śaktyā (tat) sphurati,
prāptām tām eva (śaktim) (tat) paśyati.
2. Śrī Vasiṣṭha said: 'Brahman (brahman), which is ever the lord of all, is permeated and embedded with all powers (śakti). By the very power (śakti) through which it manifests, it perceives that same (power śakti) which it has attained or become.'
स्वयं यां वेत्ति सर्वात्मा चिरं चेतनरूपिणीम् ।
सा प्रोक्ता जीवशब्देन सैव संकल्पकारिणी ॥ ३ ॥
svayaṃ yāṃ vetti sarvātmā ciraṃ cetanarūpiṇīm ,
sā proktā jīvaśabdena saiva saṃkalpakāriṇī 3
3. svayam yām vetti sarva-ātman ciram cetana-rūpiṇīm
sā proktā jīva-śabdena sā eva saṃkalpa-kāriṇī
3. sarva-ātman svayam yām ciram cetana-rūpiṇīm vetti,
sā jīva-śabdena proktā (asti),
sā eva saṃkalpa-kāriṇī (ca asti).
3. The all-pervading Self (ātman) itself knows that (power śakti) which is eternally of the nature of consciousness. That (entity) is declared by the word 'individual soul (jīva)', and that same (entity) is the agent of volition (saṃkalpa).
स्वभावात्कारणं द्वित्वं पूर्वसंकल्पचित्स्वयम् ।
नानाकारणतां पश्चाद्याति जन्ममृतिस्थितेः ॥ ४ ॥
svabhāvātkāraṇaṃ dvitvaṃ pūrvasaṃkalpacitsvayam ,
nānākāraṇatāṃ paścādyāti janmamṛtisthiteḥ 4
4. svabhāvāt kāraṇam dvitvam pūrva-saṅkalpa-cit svayam
nānā-kāraṇatām paścāt yāti janma-mṛti-sthiteḥ
4. svayam pūrva-saṅkalpa-cit svabhāvāt dvitvam kāraṇam
paścāt janma-mṛti-sthiteḥ nānā-kāraṇatām yāti
4. By its own intrinsic nature (svabhāva), consciousness (cit) itself, driven by previous volitions (saṅkalpa), becomes the cause of duality. Subsequently, it takes on the state of diverse causes, leading to the condition of birth and death (saṃsāra).
श्रीराम उवाच ।
एवं स्थिते मुनिश्रेष्ठ दैवं नाम किमुच्यते ।
किमुच्यते तथा कर्म कारणं च किमुच्यते ॥ ५ ॥
śrīrāma uvāca ,
evaṃ sthite muniśreṣṭha daivaṃ nāma kimucyate ,
kimucyate tathā karma kāraṇaṃ ca kimucyate 5
5. śrī-rāma uvāca | evam sthite muni-śreṣṭha daivam nāma
kim ucyate | kim ucyate tathā karma kāraṇam ca kim ucyate
5. śrī-rāma uvāca muni-śreṣṭha,
evam sthite daivam nāma kim ucyate? tathā karma kim ucyate? ca kāraṇam kim ucyate?
5. Śrī Rāma said: "O best of sages, given this situation, what is referred to as 'fate' (daiva)? What is also called 'action' (karma), and what is understood as a 'cause'?"
श्रीवसिष्ठ उवाच ।
स्पन्दास्पन्दस्वभावं हि चिन्मात्रमिह विद्यते ।
खे वात इव तत्स्पन्दात्सोल्लासं शान्तमन्यथा ॥ ६ ॥
śrīvasiṣṭha uvāca ,
spandāspandasvabhāvaṃ hi cinmātramiha vidyate ,
khe vāta iva tatspandātsollāsaṃ śāntamanyathā 6
6. śrī-vasiṣṭha uvāca |
spanda-aspanda-svabhāvam hi cit-mātram iha
vidyate | khe vāta iva tat-spandāt
sa-ullāsam śāntam anyathā
6. śrī-vasiṣṭha uvāca iha spanda-aspanda-svabhāvam cit-mātram hi vidyate.
tat-spandāt khe vāta iva sa-ullāsam (bhavati).
anyathā śāntam (bhavati).
6. Śrī Vasiṣṭha said: "Indeed, here exists only pure consciousness (cit), characterized by both pulsation and non-pulsation. From its pulsation, it manifests vibrantly, much like the wind in the sky; otherwise, it remains tranquil."
चित्त्वं चित्तं भावितं सत्स्पन्द इत्युच्यते बुधैः ।
दृश्यत्वभावितं चैतदस्पन्दनमिति स्मृतम् ॥ ७ ॥
cittvaṃ cittaṃ bhāvitaṃ satspanda ityucyate budhaiḥ ,
dṛśyatvabhāvitaṃ caitadaspandanamiti smṛtam 7
7. cittvam cittam bhāvitam sat-spandaḥ iti ucyate budhaiḥ
| dṛśyatva-bhāvitam ca etat aspandanam iti smṛtam
7. cittvam cittam (yat) bhāvitam (tat) sat-spandaḥ iti budhaiḥ ucyate.
ca etat dṛśyatva-bhāvitam aspandanam iti smṛtam.
7. The wise declare that when the essential consciousness (cit) becomes mind (cittam) and is conceived as existing pulsation, it is called the 'pulsation' (spanda). And when this (mind/consciousness) is conceived as the object of perception, it is known as 'non-pulsation' (aspandana).
स्पन्दात्स्फुरति चित्सर्गो निःस्पन्दाद्ब्रह्म शाश्वतम् ।
जीवकारणकर्माद्या चित्स्पन्दस्याभिधा स्मृता ॥ ८ ॥
spandātsphurati citsargo niḥspandādbrahma śāśvatam ,
jīvakāraṇakarmādyā citspandasyābhidhā smṛtā 8
8. spandāt sphurati citsargaḥ niḥspandāt brahma śāśvatam
jīvakāraṇakarmādyā citspandasya abhidhā smṛtā
8. spandāt citsargaḥ sphurati niḥspandāt śāśvatam
brahma citspandasya jīvakāraṇakarmādyā abhidhā smṛtā
8. The creation of consciousness (cit) manifests from pulsation, while the eternal Brahman (brahman) exists from non-pulsation. The living entity (jīva), its causal factors, and its actions (karma), among other things, are considered the designations for this pulsation of consciousness (citspanda).
य एवानुभवात्मायं चित्स्पन्दोऽस्ति स एव हि ।
जीवकारणकर्माख्यो बीजमेतद्धि संसृतेः ॥ ९ ॥
ya evānubhavātmāyaṃ citspando'sti sa eva hi ,
jīvakāraṇakarmākhyo bījametaddhi saṃsṛteḥ 9
9. yaḥ eva anubhava-ātmā ayam citspandaḥ asti saḥ
eva hi jīvakāraṇakarmākhyaḥ bījam etat hi saṃsṛteḥ
9. yaḥ eva ayam citspandaḥ anubhava-ātmā asti saḥ
eva hi jīvakāraṇakarmākhyaḥ etat hi saṃsṛteḥ bījam
9. That very pulsation of consciousness (citspanda) which has the nature of experience (anubhava) is indeed designated as the living entity (jīva), its causal factors, and its actions (karma); this, truly, is the seed of transmigration (saṃsāra).
कृतद्वित्वचिदाभासवशाद्देहमुपस्थितम् ।
संकल्पाद्विविधार्थत्वं चित्स्पन्दो याति सृष्टिषु ॥ १० ॥
kṛtadvitvacidābhāsavaśāddehamupasthitam ,
saṃkalpādvividhārthatvaṃ citspando yāti sṛṣṭiṣu 10
10. kṛtadvitvacidābhāsavaśāt deham upasthitam
saṅkalpāt vividhārthatvam citspandaḥ yāti sṛṣṭiṣu
10. kṛtadvitvacidābhāsavaśāt deham upasthitam
saṅkalpāt citspandaḥ vividhārthatvam sṛṣṭiṣu yāti
10. The body manifests due to the appearance of consciousness (cit) having created duality. Through conceptualization (saṅkalpa), the pulsation of consciousness (citspanda) attains diverse forms or meanings in different creations.
नानाकारणतां यातश्चित्स्पन्दो मुच्यते चिरात् ।
कश्चिज्जन्मसहस्रेण कश्चिदेकेन जन्मना ॥ ११ ॥
nānākāraṇatāṃ yātaścitspando mucyate cirāt ,
kaścijjanmasahasreṇa kaścidekena janmanā 11
11. nānākāraṇatām yātaḥ citspandaḥ mucyate cirāt
kaścit janmasahasreṇa kaścit ekena janmanā
11. nānākāraṇatām yātaḥ citspandaḥ cirāt mucyate
kaścit janmasahasreṇa kaścit ekena janmanā
11. The pulsation of consciousness (citspanda), having assumed the state of being the cause of various things, is eventually liberated. Some individuals (are liberated) after a thousand births, while others (are liberated) in a single birth.
स्वभावात्कारणाद्वित्वं चित्समेत्याधिगच्छति ।
स्वर्गापवर्गनरकबन्धकारणतां शनैः ॥ १२ ॥
svabhāvātkāraṇādvitvaṃ citsametyādhigacchati ,
svargāpavarganarakabandhakāraṇatāṃ śanaiḥ 12
12. svabhāvāt kāraṇāt dvitvam cit sametya adhigacchati
svargāpavarganarakabandhakāraṇatām śanaiḥ
12. cit svabhāvāt kāraṇāt sametya śanaiḥ dvitvam
svargāpavarganarakabandhakāraṇatām adhigacchati
12. Pure consciousness (cit), by its very nature, upon encountering a conditioning cause, gradually experiences duality and becomes the cause of heaven, final liberation (mokṣa), and hellish bondage.
हेम्नीव कटकादित्वं काष्ठलोष्टसमस्थितौ ।
देहे तिष्ठति नानात्वं जडे भावविकारजम् ॥ १३ ॥
hemnīva kaṭakāditvaṃ kāṣṭhaloṣṭasamasthitau ,
dehe tiṣṭhati nānātvaṃ jaḍe bhāvavikārajam 13
13. hemni iva kaṭakāditvam kāṣṭhaloṣṭhasamasthitau
dehe tiṣṭhati nānātvam jaḍe bhāvavikārajam
13. hemni kaṭakāditvam iva kāṣṭhaloṣṭhasamasthitau
jaḍe dehe bhāvavikārajam nānātvam tiṣṭhati
13. Just as various forms like bracelets exist in gold, similarly, in the inert body - which is like wood or a clod of earth - manifoldness (nānātva) exists, arising from the modifications of its states.
अजातमप्यसद्रूपं पश्यतीदं मनोभ्रमः ।
जातः स्थितोमृतोऽस्मीति भ्रमार्तः पत्तनं यथा ॥ १४ ॥
ajātamapyasadrūpaṃ paśyatīdaṃ manobhramaḥ ,
jātaḥ sthitomṛto'smīti bhramārtaḥ pattanaṃ yathā 14
14. ajātam api asadrūpam paśyati idam manobhramaḥ jātaḥ
sthitaḥ mṛtaḥ asmi iti bhramārtaḥ pattanam yathā
14. manobhramaḥ ajātam api asadrūpam idam paśyati
bhramārtaḥ jātaḥ sthitaḥ mṛtaḥ asmi iti yathā pattanam
14. The mind's delusion (manobhrama) perceives this as having an unreal nature, even though it is unborn. One afflicted by this delusion (bhramārta) thinks, 'I am born, I am living, I am dead,' just as one perceives an illusory city (pattana).
अहंममेत्यसद्रूपमेव चेतः प्रपश्यति ।
अदृष्टपरमार्थत्वादाशाविवशसंस्थिति ॥ १५ ॥
ahaṃmametyasadrūpameva cetaḥ prapaśyati ,
adṛṣṭaparamārthatvādāśāvivaśasaṃsthiti 15
15. aham mama iti asadrūpam eva cetaḥ prapaśyati
adṛṣṭaparamārthatvāt āśāvivasaṃsthiti
15. cetaḥ adṛṣṭaparamārthatvāt āśāvivasaṃsthiti
asadrūpam eva aham mama iti prapaśyati
15. The mind (cetaḥ) perceives only that which has an unreal nature as 'I' and 'mine.' This happens because it has not seen the ultimate reality (paramārtha), and thus it is helplessly conditioned by its desires.
मथुराधिपते राज्ञो यथा श्वपचसंभ्रमः ।
आसीदेवं हि चित्तस्य स्फुरतीयं जगत्स्थितिः ॥ १६ ॥
mathurādhipate rājño yathā śvapacasaṃbhramaḥ ,
āsīdevaṃ hi cittasya sphuratīyaṃ jagatsthitiḥ 16
16. mathurādhipateḥ rājñaḥ yathā śvapacasaṃbhramaḥ
āsīt evam hi cittasya sphurati iyaṃ jagatsthitiḥ
16. yathā mathurādhipateḥ rājñaḥ śvapacasaṃbhramaḥ āsīt,
evam hi cittasya iyaṃ jagatsthitiḥ sphurati.
16. Just as the king, the lord of Mathura, experiences the illusion of being a dog-eater, so too does this state of the world (jagatsthiti) manifest in the mind (citta).
सर्वमेव मनोमात्रभ्रान्त्युल्लासविजृम्भणम् ।
इदं जगत्तया राम प्रस्फुरत्यम्बुभङ्गवत् ॥ १७ ॥
sarvameva manomātrabhrāntyullāsavijṛmbhaṇam ,
idaṃ jagattayā rāma prasphuratyambubhaṅgavat 17
17. sarvam eva manomātrabhrāntyullāsavijṛmbhaṇam
idam jagat tayā rāma prasphurati ambubhaṅgavat
17. rāma,
idam sarvam jagat eva manomātrabhrāntyullāsavijṛmbhaṇam (asti).
tayā ambubhaṅgavat prasphurati.
17. O Rāma, this entire world (jagat) is nothing but the full expansion and manifestation of the delightful illusion that is merely the mind (manomātra). Due to this, it appears clearly, just like ripples on water.
शिवात्प्राक्कारणात्पूर्वं चिच्चेत्यकलनोन्मुखी ।
उदेति सौम्याज्जलधेः पयःस्पन्दो मनागिव ॥ १८ ॥
śivātprākkāraṇātpūrvaṃ ciccetyakalanonmukhī ,
udeti saumyājjaladheḥ payaḥspando manāgiva 18
18. śivāt prāk kāraṇāt pūrvam cit cetyakalanonmukhī
udeti saumyāt jaladheḥ payaḥspandaḥ manāk iva
18. śivāt prāk kāraṇāt pūrvam,
cetyakalanonmukhī cit saumyāt jaladheḥ manāk payaḥspandaḥ iva udeti.
18. Before the primary cause manifests, from that supreme, auspicious reality (brahman), consciousness (cit), inclining towards the apprehension of the knowable, arises just like a subtle ripple of water (payaḥspanda) from a calm ocean.
स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत् ।
चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्बुदान् ॥ १९ ॥
sphuraṇājjīvacakratvameti cittormitāṃ dadhat ,
cidvāribrahmajaladhau kurute sargabudbudān 19
19. sphuraṇāt jīvacakratvam eti cittormitām dadhat
citvāribrahmajaladhau kurute sargabudbudān
19. sphuraṇāt,
cittormitām dadhat (cit) jīvacakratvam eti.
(sā) citvāribrahmajaladhau sargabudbudān kurute.
19. Through its initial pulsation (sphuraṇa), consciousness (cit), adopting the form of mind-waves, attains the state of the cycle of individual souls (jīvacakratvam). In the Brahman-ocean (brahmajaladhi) of consciousness-water (citvāri), it creates the bubbles of creation (sarga).
स्वस्थः सौम्य समस्यैतद्यत्सिंहस्य विजृम्भणम् ।
ब्रह्मणः संविदाभासस्तत्संचेत्यमिव स्वयम् ॥ २० ॥
svasthaḥ saumya samasyaitadyatsiṃhasya vijṛmbhaṇam ,
brahmaṇaḥ saṃvidābhāsastatsaṃcetyamiva svayam 20
20. svasthaḥ saumya samasya etat yat siṃhasya vijṛmbhaṇam
brahmaṇaḥ saṃvidābhāsaḥ tat saṃcetyam iva svayam
20. saumya svasthaḥ samasya brahmaṇaḥ saṃvidābhāsaḥ yat
siṃhasya vijṛmbhaṇam etat tat svayam iva saṃcetyam
20. O gentle one, this display (vijṛmbhaṇam) of a lion is just like the spontaneous manifestation of Brahman, which is self-abiding (svastha) and impartial (samasya). It is an appearance of consciousness (saṃvidābhāsa) that seems to cognize itself (svayam).
चित्संवित्त्योच्यते जीवः संकल्पात्स मनो भवेत् ।
बुद्धिश्चित्तमहंकारो मायेत्याद्यभिधं ततः ॥ २१ ॥
citsaṃvittyocyate jīvaḥ saṃkalpātsa mano bhavet ,
buddhiścittamahaṃkāro māyetyādyabhidhaṃ tataḥ 21
21. cit saṃvittyā ucyate jīvaḥ saṃkalpāt saḥ manaḥ bhavet
buddhiḥ cittam ahaṅkāraḥ māyā iti ādi abhidham tataḥ
21. cit saṃvittyā jīvaḥ ucyate.
saṃkalpāt saḥ manaḥ bhavet.
tataḥ buddhiḥ cittam ahaṅkāraḥ māyā iti ādi abhidham.
21. The individual soul (jīva) is called consciousness (cit-saṃvit). From volition (saṃkalpa), that (jīva) becomes the mind (manas). Thence, it acquires designations like intellect (buddhi), subconscious mind (citta), ego (ahaṅkāra), and cosmic illusion (māyā).
तन्मात्रकल्पना पूर्वं तनोतीदं जगन्मनः ।
असत्यं सत्यसंकाशं गन्धर्वनगरं यथा ॥ २२ ॥
tanmātrakalpanā pūrvaṃ tanotīdaṃ jaganmanaḥ ,
asatyaṃ satyasaṃkāśaṃ gandharvanagaraṃ yathā 22
22. tanmātra kalpanā pūrvam tanoti idam jagat manaḥ
asatyam satya saṃkāśam gandharva nagaram yathā
22. pūrvam manaḥ tanmātra-kalpanā idam jagat tanoti.
(idam jagat) asatyam (api) satya-saṃkāśam (bhavati) yathā gandharva-nagaram.
22. Initially, the mind (manas), by conceiving subtle elements (tanmātra-kalpanā), expands this universe. It is unreal but appears to be real, just like a mirage (gandharva-nagara).
यथा शून्ये दृशः स्फारान्मुक्तावल्यादिदर्शनम् ।
यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृतिः ॥ २३ ॥
yathā śūnye dṛśaḥ sphārānmuktāvalyādidarśanam ,
yathā svapne bhramaścaiva tathā cittasya saṃsṛtiḥ 23
23. yathā śūnye dṛśaḥ sphārāt muktā avalyā ādi darśanam
yathā svapne bhramaḥ ca eva tathā cittasya saṃsṛtiḥ
23. yathā śūnye dṛśaḥ sphārāt muktā-āvalī-ādi-darśanam (bhavati),
yathā ca eva svapne bhramaḥ (bhavati),
tathā cittasya saṃsṛtiḥ (bhavati).
23. Just as in an empty space, the perception of a pearl necklace (muktāvalyādi-darśanam) and the like arises from a broadened vision, and just as there is illusion (bhrama) in a dream, so too is the transmigration (saṃsṛti) of the subconscious mind (citta).
शुद्ध आत्मा नित्यतृप्त इव शान्तः समस्थितः ।
अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमम् ॥ २४ ॥
śuddha ātmā nityatṛpta iva śāntaḥ samasthitaḥ ,
apaśyanpaśyatīvemaṃ cittākhyaṃ svapnavibhramam 24
24. śuddhaḥ ātmā nityatṛptaḥ iva śāntaḥ samasthitaḥ
apaśyan paśyati iva imam cittākhyam svapnavibhramam
24. śuddhaḥ ātmā nityatṛptaḥ iva śāntaḥ samasthitaḥ
apaśyan imam cittākhyam svapnavibhramam paśyati iva
24. The pure Self (ātman), as if eternally content, peaceful, and unperturbed, appears to perceive this dream-like delusion called the mind (citta), even while not truly seeing it.
संसृतिर्जाग्रदित्युक्तं स्वप्नं विदुरहंकृतिम् ।
चित्तं सुषुप्तभावः स्याच्चिन्मात्रं तुर्यमुच्यते ॥ २५ ॥
saṃsṛtirjāgradityuktaṃ svapnaṃ vidurahaṃkṛtim ,
cittaṃ suṣuptabhāvaḥ syāccinmātraṃ turyamucyate 25
25. saṃsṛtiḥ jāgrat iti uktam svapnam viduḥ ahaṅkṛtim
cittam suṣuptabhāvaḥ syāt cinmātram turyam ucyate
25. saṃsṛtiḥ jāgrat iti uktam ahaṅkṛtim svapnam viduḥ
cittam suṣuptabhāvaḥ syāt cinmātram turyam ucyate
25. Transmigration (saṃsāra) is described as the waking state. The ego (ahaṅkāra) is known as the dream state. The mind (citta) represents the state of deep sleep. Pure consciousness is referred to as the fourth state (turya).
अत्यन्तशुद्धे सन्मात्रे परिणामनिरामयम् ।
तुर्यातीतं पदं तत्स्यात्तत्स्थो भूयो न शोचति ॥ २६ ॥
atyantaśuddhe sanmātre pariṇāmanirāmayam ,
turyātītaṃ padaṃ tatsyāttatstho bhūyo na śocati 26
26. atyantaśuddhe sanmātre pariṇāmanirāmayam turyātītam
padam tat syāt tatsthaḥ bhūyaḥ na śocati
26. tat padam syāt turyātītam atyantaśuddhe sanmātre
pariṇāmanirāmayam tatsthaḥ bhūyaḥ na śocati
26. That (pada) is the state (pada) beyond the fourth (turya), which is utterly pure, mere existence, and free from change or affliction. One who abides in that (pada) no longer grieves.
तस्मिन्सर्वमुदेतीदं तस्मिन्नेव प्रलीयते ।
न चेदं न च तत्रेदं दृष्टौ मुक्तावली यथा ॥ २७ ॥
tasminsarvamudetīdaṃ tasminneva pralīyate ,
na cedaṃ na ca tatredaṃ dṛṣṭau muktāvalī yathā 27
27. tasmin sarvam udeti idam tasmin eva pralīyate na
ca idam na ca tatra idam dṛṣṭau muktāvalī yathā
27. idam sarvam tasmin udeti tasmin eva pralīyate idam
ca na idam ca tatra na yathā dṛṣṭau muktāvalī
27. All this (sarvam idam) arises in that (ultimate reality), and in that very (tasmin eva) it dissolves. Yet, this (world) is neither truly separate (from that) nor is it (truly) present within that (as a distinct entity), just as a string of pearls (muktāvalī) appears in an illusion (dṛṣṭi).
अरोधकत्वात्खं हेतुर्यथा वृक्षसमुन्नतेः ।
अकर्तापि तथा कर्ता चेतनाब्धिर्जगत्स्थितेः ॥ २८ ॥
arodhakatvātkhaṃ heturyathā vṛkṣasamunnateḥ ,
akartāpi tathā kartā cetanābdhirjagatsthiteḥ 28
28. arodhakātvāt kham hetuḥ yathā vṛkṣasamunnateḥ
akartā api tathā kartā cetanābdhiḥ jagatsthiteḥ
28. yathā arodhakātvāt kham vṛkṣasamunnateḥ hetuḥ
tathā cetanābdhiḥ akartā api jagatsthiteḥ kartā
28. Just as space, due to its non-obstructive nature, is the cause for the growth of a tree, similarly the ocean of consciousness, though not an active agent, is nevertheless the ultimate cause (kartā) for the world's existence.
संनिधानाद्यथा लौहः प्रतिबिम्बस्य हेतुताम् ।
यात्यादर्शस्तथैवायं चिन्मयोऽप्यर्थवेदने ॥ २९ ॥
saṃnidhānādyathā lauhaḥ pratibimbasya hetutām ,
yātyādarśastathaivāyaṃ cinmayo'pyarthavedane 29
29. sannidhānāt yathā lauhaḥ pratibimbasya hetutām yāti
ādarśaḥ tathā eva ayam cinmayaḥ api artha-vedane
29. yathā ādarśaḥ sannidhānāt lauhaḥ pratibimbasya hetutām
yāti tathā eva ayam cinmayaḥ api artha-vedane hetutām yāti
29. Just as a mirror, by its mere proximity, becomes instrumental in the reflection of an iron object, similarly, this pure consciousness (cinmaya), even without actively doing anything, is instrumental in the cognition of objects.
बीजमङ्कुरपत्रादियुक्त्या यद्वत्फलं भवेत् ।
चिन्मात्रं चित्तजीवादियुक्त्या तद्वन्मनो भवेत् ॥ ३० ॥
bījamaṅkurapatrādiyuktyā yadvatphalaṃ bhavet ,
cinmātraṃ cittajīvādiyuktyā tadvanmano bhavet 30
30. bījam aṅkurapatrādi-yuktyā yad-vat phalam bhavet
cinmātram cittajīvādi-yuktyā tad-vat manaḥ bhavet
30. yad-vat bījam aṅkurapatrādi-yuktyā phalam bhavet
tad-vat cinmātram cittajīvādi-yuktyā manaḥ bhavet
30. Just as a seed becomes a fruit through the process of developing sprouts, leaves, and so forth, similarly pure consciousness (cinmātra) becomes the mind (manas) through the process of evolving into the intellect (citta), the individual soul (jīva), and so on.
स्वतोबीजफला विप्रुड् यथा बीजं पुनर्भवेत् ।
तथा चिच्चेत्यचित्तादि त्यक्त्वा स्वस्था न तिष्ठति ॥ ३१ ॥
svatobījaphalā vipruḍ yathā bījaṃ punarbhavet ,
tathā ciccetyacittādi tyaktvā svasthā na tiṣṭhati 31
31. svato-bīja-phalā vipruṭ yathā bījam punaḥ bhavet
tathā cit cetyacittādi tyaktvā svasthā na tiṣṭhati
31. yathā svato-bīja-phalā vipruṭ bījam punaḥ bhavet
tathā cit cetyacittādi tyaktvā svasthā na tiṣṭhati
31. Just as a raindrop, which inherently carries the cycle of seed and fruit, continually leads to new seeds, similarly, consciousness, even after abandoning cognizable objects (cetya) and the mind (citta) and so forth, does not remain in its own self-abiding (svasthā) state without manifesting further.
यद्यप्यबोधे बोधे वा बीजान्तस्तरुबीजयोः ।
इयान्भेदोऽस्ति न जगद्ब्रह्मणोरपि चित्तयोः ॥ ३२ ॥
yadyapyabodhe bodhe vā bījāntastarubījayoḥ ,
iyānbhedo'sti na jagadbrahmaṇorapi cittayoḥ 32
32. yadyapi abodhe bodhe vā bījāntaḥ tarubījayōḥ
iyān bhedaḥ asti na jagat brahmaṇoḥ api cittayoḥ
32. yadyapi abodhe vā bodhe tarubījayōḥ bījāntaḥ iyān bhedaḥ asti,
jagat brahmaṇoḥ api cittayoḥ na
32. Even if such a great difference exists between the subtle essence (bījānta) of a seed and the tree and the seed themselves (tarubīja), whether perceived through ignorance or through knowledge, such a difference does not exist between the world (jagat) and Brahman, even concerning their consciousness (citta).
तथापि व्यज्यते बोधे सत्यात्मकमखण्डितम् ।
रूपश्रीरिव दीपेन चिन्मात्रालोकरूपि यत् ॥ ३३ ॥
tathāpi vyajyate bodhe satyātmakamakhaṇḍitam ,
rūpaśrīriva dīpena cinmātrālokarūpi yat 33
33. tathāpi vyajyate bodhe satyātmakam akhaṇḍitam
rūpaśrīḥ iva dīpena cinmātrālokarūpi yat
33. tathāpi yat satyātmakam akhaṇḍitam cinmātrālokarūpi,
tat bodhe dīpena rūpaśrīḥ iva vyajyate
33. Nevertheless, when there is full awareness (bodha), that ultimate reality which is of the nature of truth (satya), undivided (akhaṇḍita), and whose very form is merely the light of consciousness (cit), becomes manifest, just as the splendor of a form (rūpaśrī) is revealed by a lamp.
यद्यन्निखन्यते भूमेर्यथा तत्तन्नभो भवेत् ।
या या विचार्यते विद्या तथा सा सा परं भवेत् ॥ ३४ ॥
yadyannikhanyate bhūmeryathā tattannabho bhavet ,
yā yā vicāryate vidyā tathā sā sā paraṃ bhavet 34
34. yat yat nikhanyate bhūmeḥ yathā tat tat nabhaḥ bhavet
yā yā vicāryate vidyā tathā sā sā param bhavet
34. yathā yat yat bhūmeḥ nikhanyate,
tat tat nabhaḥ bhavet.
tathā yā yā vidyā vicāryate,
sā sā param bhavet
34. Just as whatever is dug out from the earth (bhūmi) eventually becomes empty space (nabhas), similarly, whatever knowledge (vidyā) is thoroughly examined, that very knowledge eventually becomes the Supreme (param).
स्फटिकान्तःसन्निवेशः स्थाणुताऽवेदनाद्यथा ।
शुद्धेऽनानापि नानेव तथा ब्रह्मोदरे जगत् ॥ ३५ ॥
sphaṭikāntaḥsanniveśaḥ sthāṇutā'vedanādyathā ,
śuddhe'nānāpi nāneva tathā brahmodare jagat 35
35. sphaṭikāntaḥsanniveśaḥ sthāṇutā avedanā ādi yathā
śuddhe anānā api nānā iva tathā brahmōdare jagat
35. yathā sphaṭikāntaḥsanniveśaḥ sthāṇutā avedanā ādi (bhāti),
(tena) śuddhe anānā api nānā iva (bhāti),
tathā brahmōdare jagat (nānā iva bhāti)
35. Just as an object appearing within a crystal (sphaṭika) might seem inert (sthāṇutā) or devoid of sensation (avedanā), and consequently, the pure and non-diverse (anānā) crystal itself appears manifold (nānā), similarly, the world (jagat) exists within the interior of Brahman (brahma) as if diverse.
ब्रह्म सर्वं जगद्वस्तु पिण्डमेकमखण्डितम् ।
फलपत्रलतागुल्मपीठबीजमिव स्थितम् ॥ ३६ ॥
brahma sarvaṃ jagadvastu piṇḍamekamakhaṇḍitam ,
phalapatralatāgulmapīṭhabījamiva sthitam 36
36. brahma sarvam jagat vastu piṇḍam ekam akhaṇḍitam
phalapatralatāgulmapīṭhabījam iva sthitam
36. brahma sarvam jagat vastu ekam akhaṇḍitam piṇḍam
phalapatralatāgulmapīṭhabījam iva sthitam
36. The ultimate reality (brahman) is the entire collection of objects in the world, a single, undivided whole. It exists like the seed from which fruit, leaves, creepers, and bushes emerge.
श्रीराम उवाच ।
अहो चित्रं जगदिदमसत्सदिव भासते ।
अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥ ३७ ॥
śrīrāma uvāca ,
aho citraṃ jagadidamasatsadiva bhāsate ,
aho bṛhadaho svasthamaho sphuṭamaho tanu 37
37. śrīrāma uvāca aho citram jagat idam asat sat iva
bhāsate aho bṛhat aho svastham aho sphuṭam aho tanu
37. śrīrāma uvāca aho idam jagat citram asat sat iva
bhāsate aho bṛhat aho svastham aho sphuṭam aho tanu
37. Śrī Rāma said: Oh, how wondrous this world is! It appears as if it is both unreal and real. Oh, how vast, how tranquil, how manifest and clear, yet how subtle!
ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलकः ।
अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥ ३८ ॥
brahmaṇi pratibhāsātmā tanmātraguṇagolakaḥ ,
avaśyāyakaṇābhāso yathā sphurati tacchrutam 38
38. brahmaṇi pratibhāsātmā tanmātraguṇagolakaḥ
avaśyāyakāṇābhāsaḥ yathā sphurati tat śrutam
38. tat śrutam yathā brahmaṇi pratibhāsātmā
tanmātraguṇagolakaḥ avaśyāyakāṇābhāsaḥ sphurati
38. It has been heard that within the ultimate reality (brahman), an appearing consciousness (ātman) - a sphere of subtle elements (tanmātra) and fundamental qualities (guṇa) - manifests just like the glimmer of a dewdrop.
यथाऽसौ याति वैपुल्यं यथा भवति चात्मभूः ।
यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥ ३९ ॥
yathā'sau yāti vaipulyaṃ yathā bhavati cātmabhūḥ ,
yathā svabhāvasiddhārthāttathā kathaya me prabho 39
39. yathā asau yāti vaipulyam yathā bhavati ca ātmabhūḥ
yathā svabhāvasiddhārthāt tathā kathaya me prabho
39. prabho me tathā kathaya yathā asau vaipulyam yāti ca
yathā ātmabhūḥ bhavati ca yathā svabhāvasiddhārthāt
39. O Lord, please explain to me how this (appearing consciousness) attains vastness, how it comes to be self-existent (ātman-bhū), and how it manifests from its inherently accomplished purpose (svabhāva).
श्रीवसिष्ठ उवाच ।
अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावतः ।
अत्यन्ताननुभूतं सत्स्वानुभूतमिवाग्रतः ॥ ४० ॥
śrīvasiṣṭha uvāca ,
atyantāsaṃbhavadrūpamananyatsvasvabhāvataḥ ,
atyantānanubhūtaṃ satsvānubhūtamivāgrataḥ 40
40. śrīvasiṣṭha uvāca atyantāsaṃbhavadrūpam ananyat
svasvabhāvataḥ atyantānanubhūtam sat svānubhūtam iva agrataḥ
40. śrīvasiṣṭha uvāca svasvabhāvataḥ ananyat atyantāsaṃbhavadrūpam
atyantānanubhūtam sat agrataḥ svānubhūtam iva
40. Shri Vasishtha said: That which has a form utterly impossible to grasp, yet is non-different by its own intrinsic nature (svasvabhāva); and although it is utterly unexperienced, it appears as if it has been self-experienced directly before.
उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम् ।
यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥ ४१ ॥
ullāsaphullo phullāṅga iti bālahṛdi sphuṭam ,
yathodeti tathodeti pare brahmaṇi jīvatā 41
41. ullāsaphullaḥ phullāṅgaḥ iti bālahṛdi sphuṭam
yathā udeti tathā udeti pare brahmaṇi jīvatā
41. yathā bālahṛdi ullāsaphullaḥ phullāṅgaḥ iti sphuṭam udeti,
tathā pare brahmaṇi jīvatā udeti.
41. Shri Vasishtha said: Just as the clear notion of being joyful and having vibrant, developing limbs arises naturally in a child's heart, so too does the state of individual existence (jīvatā) arise within the supreme (brahman).
मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता ।
भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२ ॥
mānameyātmikā śuddhā satyaivāsatyavatsthitā ,
bhinneva ca na bhinnā syādbrahmaṇo braṃhmaṇātmikā 42
42. mānameyātmikā śuddhā satyā eva asatyavat sthitā
bhinnā iva ca na bhinnā syāt brahmaṇaḥ brahmaṇātmikā
42. śuddhā mānameyātmikā satyā eva asatyavat sthitā,
sā bhinnā iva ca na bhinnā syāt,
brahmaṇaḥ brahmaṇātmikā (asti).
42. Shri Vasishtha said: The pure reality, whose intrinsic nature (ātman) encompasses both the means of knowledge and the objects of knowledge, truly exists yet appears as if unreal. It seems to be separate, and yet it is not separate from (brahman), as its intrinsic nature (ātman) is one with (brahman).
यथा ब्रह्म भवत्याशु जीवः कलनजीवितः ।
तथा जीवो भवत्याशु मनो मननवेदनात् ॥ ४३ ॥
yathā brahma bhavatyāśu jīvaḥ kalanajīvitaḥ ,
tathā jīvo bhavatyāśu mano mananavedanāt 43
43. yathā brahma bhavati āśu jīvaḥ kalanajīvitaḥ
tathā jīvaḥ bhavati āśu manaḥ mananavedanāt
43. yathā kalanajīvitaḥ jīvaḥ āśu brahma bhavati,
tathā mananavedanāt jīvaḥ āśu manaḥ bhavati.
43. Shri Vasishtha said: Just as the supreme reality (brahman) swiftly becomes the individual soul (jīva) whose very existence is defined by mental conceptualization, so too does the individual soul (jīva) swiftly become the mind (manas) through the experience of thought and reflection.
चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत् ।
एष सद्योऽनिललवप्रख्यः स्फुरति खान्तरे ॥ ४४ ॥
cittaṃ tanmātramananaṃ paśyatyāśu svarūpavat ,
eṣa sadyo'nilalavaprakhyaḥ sphurati khāntare 44
44. As Brahma the all extended and infinite soul, became the definite living soul at will; so the living spirit, became the mind by its volition afterwards.
अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम् ।
संवेदनात्मकं कालकलितं कान्तमात्मनि ॥ ४५ ॥
astanimeṣo'nubhavatyavaśyāyakaṇopamam ,
saṃvedanātmakaṃ kālakalitaṃ kāntamātmani 45
45. The mind which was the principle of intellection, took a form of its own;and so likewise the life assumed an airy form in the midst of vacuity.
अहं किमिति शब्दार्थवेदनाभोगसंविदम् ।
संविदं तत्त्वशब्दार्थं जीवः पश्यति सार्थकम् ॥ ४६ ॥
ahaṃ kimiti śabdārthavedanābhogasaṃvidam ,
saṃvidaṃ tattvaśabdārthaṃ jīvaḥ paśyati sārthakam 46
46. The wakeful living god (who had no twinkling of his eyes), whereby we measure time was yet conscious of its course by means of his thoughts; and had the notion of a brilliant icicle of the form of the future mundane egg in his mind. See Manu's Genesis of the World. I.
तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम् ।
भाविजिह्वार्थनाम्नैकदेशेऽनुभवति क्षणात् ॥ ४७ ॥
tādṛkṣavedanātso'tha rasaśabdārthavedanam ,
bhāvijihvārthanāmnaikadeśe'nubhavati kṣaṇāt 47
47. Then the living soul felt in itself the sense of its consciousness, and by thinking 'what am I,' was conscious of its egoism.
तादृक्षवेदनात्तेजःशब्दार्थोन्मुखतां गतः ।
भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥ ४८ ॥
tādṛkṣavedanāttejaḥśabdārthonmukhatāṃ gataḥ ,
bhaviṣyannetranāmnaikadeśe bhavati bhāsanam 48
48. This god next found in his understanding the knowledge of the word taste, and got the notion of its becoming the object of a particular organ of sense, to be hereafter called “the tongue.”
तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात् ।
स्थितो यस्मिन्भवतीति तावद्दृश्यादिता स्थिता ॥ ४९ ॥
tādṛkṣavedanātso'tha ghrāṇaṃ taddṛṣṭivedanāt ,
sthito yasminbhavatīti tāvaddṛśyāditā sthitā 49
49. The living soul then found out in his mind the meaning of the word 'light,' which was afterwards to sparkle in the eye—the particular organ of sight.
एवंप्रायः स जीवात्मा काकतालीयवच्छनैः ।
विशिष्टसंनिवेशत्वं भावितं पश्यति स्वतः ॥ ५० ॥
evaṃprāyaḥ sa jīvātmā kākatālīyavacchanaiḥ ,
viśiṣṭasaṃniveśatvaṃ bhāvitaṃ paśyati svataḥ 50
50. Next the god came to know in his mind the property of smell, and the organ of smelling; as also the substance of earth to which it appertains as its inseparable property.
स तस्य संनिवेशस्य त्वसतोऽपि सतः सतः ।
शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥ ५१ ॥
sa tasya saṃniveśasya tvasato'pi sataḥ sataḥ ,
śabdabhāvaikadeśatvaṃ śravaṇārthena vindati 51
51. In this manner the living soul, came to be acquainted at once with the other sensations, and the organs to which they appertain as their inseparable properties and objects.
स्पर्शभावैकदेशत्वं त्वक्शब्दार्थेन विन्दति ।
रसभावैकदेशत्वं रसनात्वेन विन्दति ॥ ५२ ॥
sparśabhāvaikadeśatvaṃ tvakśabdārthena vindati ,
rasabhāvaikadeśatvaṃ rasanātvena vindati 52
52. The unsubstantial living spirit which derives its being from the essence of the substantial Brahma, comes next to acquire the knowledge of sound, the object of the organ of hearing, and the property of air.
रूपभावैकदेशत्वं नेत्रार्थाकृति पश्यति ।
गन्धभावैकदेशत्वं नासिकात्वेन पश्यति ॥ ५३ ॥
rūpabhāvaikadeśatvaṃ netrārthākṛti paśyati ,
gandhabhāvaikadeśatvaṃ nāsikātvena paśyati 53
53. It then comes to understand the meaning of the word touch (twak) as the medium of feeling, as also to know the tongue as the only organ of taste. It finds the property of colour to be the peculiar object of the eye—the organ of sight; and that of smell to be an object peculiar to the nose—the organ of the sense of smelling.
एवं भावमयैः सत्ताप्रकटीकरणक्षमम् ।
भविष्यदिन्द्रियाख्यं स रन्ध्रं पश्यति देहके ॥ ५४ ॥
evaṃ bhāvamayaiḥ sattāprakaṭīkaraṇakṣamam ,
bhaviṣyadindriyākhyaṃ sa randhraṃ paśyati dehake 54
54. The living soul is thus the common receptacle of the sensations, and source of the senses, which it developes afterwards in the organs of sense in the body. It perceives the sensation of sensible objects through the perceptive holes, that convey their perceptions into the sensorium of the mind.
इत्येवमादि जीवस्य राघवाद्यतनस्य च ।
उदेति प्रतिभासात्मा देह एवातिवाहिकः ॥ ५५ ॥
ityevamādi jīvasya rāghavādyatanasya ca ,
udeti pratibhāsātmā deha evātivāhikaḥ 55
55. Such, O Rama! as it was with the first animated being, is still so with all living animals; and all these sensations are represented in the Soul of the world—anima mundi, in its spiritual form—ativahika, known as the sukshma or lingadeha—the subtle body.
अनाख्येयं परा सत्तास्यातिवाहिकतामिव ।
सा गच्छत्यप्यगच्छन्ती तादृक्सत्यात्मभावनात् ॥ ५६ ॥
anākhyeyaṃ parā sattāsyātivāhikatāmiva ,
sā gacchatyapyagacchantī tādṛksatyātmabhāvanāt 56
56. anākhyeyam parā sattā asya ātivāhikatām iva sā
gacchati api agacchantī tādṛk satyātma-bhāvanāt
56. parā sattā anākhyeyam asya ātivāhikatām iva.
sā agacchantī api tādṛk satyātma-bhāvanāt gacchati.
56. The Supreme Reality (parā sattā) is inexpressible. It takes on, as it were, a subtle, transcendent quality. Although it remains unmoving (agacchantī), it appears to move (gacchati api) due to the contemplation of such a true Self (ātman).
मातृमेयप्रमाणादि यदा ब्रह्मैव वेदनात् ।
तदातिवाहिकोक्तीनां कः प्रसङ्गस्तदेव तत् ॥ ५७ ॥
mātṛmeyapramāṇādi yadā brahmaiva vedanāt ,
tadātivāhikoktīnāṃ kaḥ prasaṅgastadeva tat 57
57. mātṛ-meya-pramāṇa-ādi yadā brahma eva vedanāt
tadā ātivāhika-uktīnām kaḥ prasaṅgaḥ tat eva tat
57. yadā vedanāt mātṛ-meya-pramāṇa-ādi brahma eva (asti),
tadā ātivāhika-uktīnām kaḥ prasaṅgaḥ? tat eva tat.
57. When the triad of knower, known, and means of knowledge (mātṛ-meya-pramāṇa) - and all else - is understood to be Brahman (brahman) alone through realization, then what is the occasion for referring to subtle, transcendent entities? That (Brahman) indeed is only that (Brahman).
अन्यत्ववेदनादन्यः परस्मादातिवाहिकः ।
ब्रह्मत्ववेदनाद्ब्रह्म सा संवित्तिर्हि नान्यजा ॥ ५८ ॥
anyatvavedanādanyaḥ parasmādātivāhikaḥ ,
brahmatvavedanādbrahma sā saṃvittirhi nānyajā 58
58. anyatva-vedanāt anyaḥ parasmāt ātivāhikaḥ
brahmatva-vedanāt brahma sā saṃvittiḥ hi na anyajā
58. anyatva-vedanāt ātivāhikaḥ parasmāt anyaḥ (bhavati).
brahmatva-vedanāt (saḥ) brahma (bhavati).
sā saṃvittiḥ hi na anyajā (asti).
58. When there is knowledge of otherness, the subtle, transcendent entity (ātivāhika) is perceived as different from the Supreme (para). However, through the realization of its Brahman-nature, it is known as Brahman (brahman). This consciousness (saṃvitti) indeed does not arise from anything else.
श्रीराम उवाच ।
असंभवादसंवित्तेर्ब्रह्मात्मैकतयाथवा ।
को मोक्षः को विचारश्चेत्यलं भेदविकल्पनैः ॥ ५९ ॥
śrīrāma uvāca ,
asaṃbhavādasaṃvitterbrahmātmaikatayāthavā ,
ko mokṣaḥ ko vicāraścetyalaṃ bhedavikalpanaiḥ 59
59. śrīrāma uvāca asaṃbhavāt asaṃvitteḥ brahmātma-ekatayā
athavā kaḥ mokṣaḥ kaḥ vicāraḥ ca iti alam bheda-vikalpanaiḥ
59. śrīrāma uvāca: asaṃbhavāt asaṃvitteḥ athavā brahmātma-ekatayā (satyām),
kaḥ mokṣaḥ? kaḥ vicāraḥ ca? iti bheda-vikalpanaiḥ alam.
59. Śrī Rāma said: "Because there is no possibility of separation or non-realization, or rather, because of the oneness of Brahman (brahman) and the Self (ātman), what is liberation (mokṣa) and what is philosophical inquiry (vicāra)? Enough with these imaginings of difference!"
श्रीवसिष्ठ उवाच ।
सिद्धान्तकाल एवैष प्रश्नस्ते राम राजते ।
अकालपुष्पमाला हि शोभनापि न शोभते ॥ ६० ॥
śrīvasiṣṭha uvāca ,
siddhāntakāla evaiṣa praśnaste rāma rājate ,
akālapuṣpamālā hi śobhanāpi na śobhate 60
60. śrīvasiṣṭha uvāca siddhāntakālaḥ eva eṣaḥ praśnaḥ te
rāma rājate akālapuṣpamālā hi śobhanā api na śobhate
60. rāma te eṣaḥ praśnaḥ siddhāntakālaḥ eva rājate
hi akālapuṣpamālā śobhanā api na śobhate
60. Śrī Vasiṣṭha said: "O Rāma, this question of yours is indeed fitting, as it is the opportune moment for discussing settled truths. For, even a beautiful garland made of flowers blooming out of season does not appear appropriate."
सार्थैवानर्थिकाऽकालमाला विलसिता यथा ।
तथैवाऽकालमिज्जन्तौ सर्वं काले हि शोभते ॥ ६१ ॥
sārthaivānarthikā'kālamālā vilasitā yathā ,
tathaivā'kālamijjantau sarvaṃ kāle hi śobhate 61
61. sārthā eva anarthikā akālamālā vilasitā yathā
tathā eva akālam ijjantau sarvaṃ kāle hi śobhate
61. yathā sārthā eva anarthikā akālamālā vilasitā
tathā eva akālam ijjantau sarvaṃ hi kāle śobhate
61. Just as a garland of flowers blooming out of season, though it may be inherently beautiful, becomes ineffective when worn, similarly, performing things untimely is not appropriate. Indeed, everything is fitting only in its proper time.
प्रतिबन्धाभ्यनुज्ञानां कालो दातेति दृश्यते ।
ननु सर्वपदार्थानां कालेन फलयोगतः ॥ ६२ ॥
pratibandhābhyanujñānāṃ kālo dāteti dṛśyate ,
nanu sarvapadārthānāṃ kālena phalayogataḥ 62
62. pratibandhābhyanujñānām kālaḥ dātā iti dṛśyate
nanu sarvapadārthānām kālena phalayogataḥ
62. kālaḥ pratibandhābhyanujñānām dātā iti dṛśyate
nanu sarvapadārthānām kālena phalayogataḥ
62. Time is perceived as the bestower of both hindrances and permissions. Indeed, is it not through time that all entities become connected with their respective outcomes?
एवमेव स जीवात्मा स्वप्नात्मा समुपस्थितः ।
पितामहत्वमुच्छूनं पश्यन्नात्मनि कालतः ॥ ६३ ॥
evameva sa jīvātmā svapnātmā samupasthitaḥ ,
pitāmahatvamucchūnaṃ paśyannātmani kālataḥ 63
63. evam eva saḥ jīvātmā svapnātmā samupasthitaḥ
pitāmahatvam ucchūnaṃ paśyan ātmani kālataḥ
63. evam eva saḥ jīvātmā svapnātmā samupasthitaḥ
ātmani kālataḥ ucchūnaṃ pitāmahatvam paśyan
63. In this very manner, that individual soul (jīvātman), which is like a dream-self, manifests, perceiving within its own self (ātman), through the influence of time, its expanded state of being a great-grandfather (referring to Brahmā, the creator).
ओंमुच्चारणसंवित्तिवेदनाच्च प्रपश्यति ।
यत्करोति मनोराज्यं भवत्याशु स तन्मयः ॥ ६४ ॥
oṃmuccāraṇasaṃvittivedanācca prapaśyati ,
yatkaroti manorājyaṃ bhavatyāśu sa tanmayaḥ 64
64. omuccāraṇasaṃvittivedanāt ca prapaśyati yat
karoti manorājyam bhavati āśu saḥ tanmayaḥ
64. omuccāraṇasaṃvittivedanāt ca prapaśyati.
saḥ yat manorājyam karoti āśu tanmayaḥ bhavati.
64. Through the experience of the direct understanding (saṃvitti) gained from uttering Om, one perceives clearly. Whatever mental construct (manorājya) a person creates, they quickly become absorbed in it.
इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि ।
पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥ ६५ ॥
idamevamasatsarvamiva vyomni tatātmani ,
parvatoccākṛtirvyoma jagadvyomni vijṛmbhate 65
65. idam evam asat sarvam iva vyomni tatātmani
parvatoccākṛtiḥ vyoma jagat vyomni vijṛmbhate
65. idam sarvam evam asat iva tatātmani vyomni.
parvatoccākṛtiḥ vyoma (asti).
jagat vyomni vijṛmbhate.
65. All this [world] is thus unreal (asat), just as [forms appear] in the all-pervading Self (ātman), which is like space (vyoma). A mountain-like form is [ultimately nothing but] space (vyoma), and the world (jagat) manifests within space (vyoma).
नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति ।
जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥ ६६ ॥
neha prajāyate kiṃcinneha kiṃcidvinaśyati ,
jagadgandharvanagararūpeṇa brahma jṛmbhate 66
66. na iha prajāyate kiṃcit na iha kiṃcit vinaśyati
jagat gandharvanagararūpeṇa brahma jṛmbhate
66. iha kiṃcit na prajāyate.
iha kiṃcit na vinaśyati.
brahma gandharvanagararūpeṇa jagat jṛmbhate.
66. Nothing is born here, nor does anything perish here. Brahman manifests as the world (jagat), which is like a phantom city (gandharva-nagara).
यथैव पद्मजादीनां जीवानां सदसन्मयी ।
सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥ ६७ ॥
yathaiva padmajādīnāṃ jīvānāṃ sadasanmayī ,
sattā tathaiva sarveṣāmāsarīsṛpamāsuram 67
67. yathā eva padmajādīnām jīvānām sadasatmayī
sattā tathā eva sarveṣām āsarisṛpam āsuram
67. yathā eva padmajādīnām jīvānām sattā sadasatmayī (asti),
tathā eva sarveṣām āsarisṛpam āsuram (sattā sadasatmayī asti).
67. Just as the nature of existence (sattā) for beings like Brahmā (Padmaja) is both real and unreal, so too is it for all, from reptiles up to demonic beings.
संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन् ।
आब्रह्मकीटसंवित्तेः सम्यक्संवेदनात्क्षयः ॥ ६८ ॥
saṃvitsaṃbhrama evāyamevamabhyutthito'pyasan ,
ābrahmakīṭasaṃvitteḥ samyaksaṃvedanātkṣayaḥ 68
68. saṃvit-saṃbhramaḥ eva ayam evaṃ abhyutthitaḥ api asan
ā-brahma-kīṭa-saṃvitteḥ samyak-saṃvedanāt kṣayaḥ
68. ayam saṃvit-saṃbhramaḥ eva evaṃ abhyutthitaḥ api asan.
ā-brahma-kīṭa-saṃvitteḥ samyak-saṃvedanāt kṣayaḥ
68. This very delusive perception of consciousness, though ultimately unreal, thus arises. However, through the complete and proper realization of consciousness, ranging from the supreme reality (brahman) down to an insect, there is its cessation (kṣaya).
यथा संपद्यते ब्रह्मा कीटः संपद्यते तथा ।
कीटस्तु रूढभूतौघवलनात्तुच्छकर्मकः ॥ ६९ ॥
yathā saṃpadyate brahmā kīṭaḥ saṃpadyate tathā ,
kīṭastu rūḍhabhūtaughavalanāttucchakarmakaḥ 69
69. yathā saṃpadyate brahmā kīṭaḥ saṃpadyate tathā
kīṭaḥ tu rūḍha-bhūta-ogha-valanāt tuccha-karmakaḥ
69. yathā brahmā saṃpadyate,
tathā kīṭaḥ saṃpadyate.
tu kīṭaḥ rūḍha-bhūta-ogha-valanāt tuccha-karmakaḥ.
69. Just as Brahmā (the creator god) comes into being, so too does an insect (kīṭa). However, an insect performs insignificant actions because of the activation of the established aggregate of material elements (bhūta).
यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम् ।
तदेव पौरुषं तस्मिन्सारं कर्म तदेव च ॥ ७० ॥
yadeva jīvanaṃ jīve cetyonmukhacidātmakam ,
tadeva pauruṣaṃ tasminsāraṃ karma tadeva ca 70
70. yat eva jīvanam jīve cetya-unmukha-cit-ātmakam
tat eva pauruṣam tasmin sāram karma tat eva ca
70. jīve yat cetya-unmukha-cit-ātmakam jīvanam eva,
tat eva tasmin pauruṣam,
ca tat eva sāram karma.
70. Whatever life (jīvana) exists in a living being (jīva), characterized as consciousness (cit) directed towards objects of perception, that indeed is its inherent power (pauruṣam), and that very thing is also its essential action (karma).
ब्रह्मणः सुकृतात्पापात्कीटकस्य समुत्थितेः ।
चित्तन्मात्रात्मिका भ्रान्तिः प्रेक्षामात्रं भवेत्क्षयः ॥ ७१ ॥
brahmaṇaḥ sukṛtātpāpātkīṭakasya samutthiteḥ ,
cittanmātrātmikā bhrāntiḥ prekṣāmātraṃ bhavetkṣayaḥ 71
71. brahmaṇaḥ sukṛtāt pāpāt kīṭakasya samutthiteḥ
cit-tanmātra-ātmikā bhrāntiḥ prekṣā-mātram bhavet kṣayaḥ
71. brahmaṇaḥ kīṭakasya sukṛtāt pāpāt samutthiteḥ,
cit-tanmātra-ātmikā bhrāntiḥ prekṣā-mātram bhavet kṣayaḥ.
71. The delusion (bhrānti), which is of the nature of mere consciousness (cit), arising from virtue and vice and encompassing the manifestation of beings from (the state of) brahman down to an insect (kīṭa), becomes mere observation (prekṣā-mātram) and (thus achieves) cessation (kṣaya).
मातृमानप्रमेयाणि न चिन्मात्रेतरद्यतः ।
ततो द्वैतैक्यवादार्थः शशशृङ्गाज्जिनीसमः ॥ ७२ ॥
mātṛmānaprameyāṇi na cinmātretaradyataḥ ,
tato dvaitaikyavādārthaḥ śaśaśṛṅgājjinīsamaḥ 72
72. mātṛmānaprameyāṇi na cinmātre-tarat yataḥ
tataḥ dvaitaikyavādārthaḥ śaśaśṛṅgāt jinīsamaḥ
72. yataḥ mātṛmānaprameyāṇi cinmātre-tarat na,
tataḥ dvaitaikyavādārthaḥ śaśaśṛṅgāt jinīsamaḥ
72. Because the cognizer, the means of cognition, and the cognized objects are nothing other than pure consciousness (cit-mātra), therefore, the concept of dualism and monism (aikyavāda) is as illusory as a rabbit's horn.
भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते ।
आत्मैव कोशकारेण लालादार्ढ्यात्मकं यथा ॥ ७३ ॥
bhāvadārḍhyātmakaṃ mithyā brahmānando vibhāvyate ,
ātmaiva kośakāreṇa lālādārḍhyātmakaṃ yathā 73
73. bhāvadārḍhyātmakam mithyā brahmānandaḥ vibhāvyate
ātma eva kośakāreṇa lālādārḍhyātmakam yathā
73. yathā kośakāreṇa ātma eva lālādārḍhyātmakam vibhāvyate,
(tathā) bhāvadārḍhyātmakam brahmānandaḥ mithyā vibhāvyate
73. Just as the cocoon-making silkworm considers its own solidified saliva (cocoon) as its very self (ātman), similarly, the bliss of Brahman (brahman) is considered illusory (mithyā) when it is merely a product of firm conviction (bhāvadārḍhya).
मनसा ब्रह्मणा यद्यद्यथा दृष्टं विभावितम् ।
तत्तथा दृश्यते तज्ज्ञैः स्वभावस्यैव निश्चयः ॥ ७४ ॥
manasā brahmaṇā yadyadyathā dṛṣṭaṃ vibhāvitam ,
tattathā dṛśyate tajjñaiḥ svabhāvasyaiva niścayaḥ 74
74. manasā brahmaṇā yat yat yathā dṛṣṭam vibhāvitam
tat tathā dṛśyate tajjñaiḥ svabhāvasya eva niścayaḥ
74. manasā brahmaṇā yat yat yathā dṛṣṭam vibhāvitam,
tat tathā tajjñaiḥ dṛśyate.
eṣaḥ svabhāvasya eva niścayaḥ
74. Whatever is perceived and conceptualized by the mind (manas) or by the creator (Brahmā), that very thing is seen in that manner by those who understand it. This is truly the determination of one's own intrinsic nature (svabhāva).
यथा यदुदितं वस्तु तत्तत्तन्न विना भवेत् ।
निमेषमपि कल्पं वा स्वभावस्यैष निश्चयः ॥ ७५ ॥
yathā yaduditaṃ vastu tattattanna vinā bhavet ,
nimeṣamapi kalpaṃ vā svabhāvasyaiṣa niścayaḥ 75
75. yathā yat uditam vastu tat tat tat na vinā bhavet
nimeṣam api kalpam vā svabhāvasya eṣaḥ niścayaḥ
75. yathā yat yat uditam vastu,
tat tat tat na vinā nimeṣam api kalpam vā bhavet.
eṣaḥ svabhāvasya niścayaḥ
75. Whatever thing has arisen, that very thing cannot exist without itself, not even for a blink (nimeṣa) or an eon (kalpa). This is the determination of its intrinsic nature (svabhāva).
अलीकमिदमुत्पन्नमलीकं च विवर्धते ।
अलीकमेव स्वदते तथालीकं विलीयते ॥ ७६ ॥
alīkamidamutpannamalīkaṃ ca vivardhate ,
alīkameva svadate tathālīkaṃ vilīyate 76
76. alīkam idam utpannam alīkam ca vivardhate
alīkam eva svadate tathā alīkam vilīyate
76. idam alīkam utpannam ca alīkam vivardhate
eva alīkam svadate tathā alīkam vilīyate
76. This (world) arises falsely, and it grows falsely. It tastes falsely, and it also dissolves falsely.
शुद्धं सर्वगतं ब्रह्मानन्तमद्वितीयं दुःखबोधवशाद
शुद्धमिवासदिवानेकमिवासर्वगमिवावबुध्यते ॥ ७७ ॥
śuddhaṃ sarvagataṃ brahmānantamadvitīyaṃ duḥkhabodhavaśāda
śuddhamivāsadivānekamivāsarvagamivāvabudhyate 77
77. śuddham sarvagatam brahma anantam advitīyam duḥkhabodhavaśāt
aśuddham iva asat iva anekam iva asarvagam iva avabudhyate
77. śuddham sarvagatam anantam advitīyam brahma duḥkhabodhavaśāt
aśuddham iva asat iva anekam iva asarvagam iva avabudhyate
77. The pure, all-pervading, infinite, non-dual ultimate reality (brahman), due to the influence of the understanding of suffering, is perceived as if impure, as if non-existent, as if manifold, and as if not all-pervading.
जलमन्यत्तरङ्गोऽन्य इति बालकुकल्पनया भेदः कल्प्यत एवमवास्तवस्तस्माद्यो योऽयमाभाति भेदः ।
स केवलमतत्त्वविद्भिः परिकल्पितो रज्ज्वां सर्प इव एवं भेदाभेदशक्त्योररिमित्रयोरेव ब्रह्मण्येव संभवेत् ॥ ७८ ॥
jalamanyattaraṅgo'nya iti bālakukalpanayā bhedaḥ kalpyata evamavāstavastasmādyo yo'yamābhāti bhedaḥ ,
sa kevalamatattvavidbhiḥ parikalpito rajjvāṃ sarpa iva evaṃ bhedābhedaśaktyorarimitrayoreva brahmaṇyeva saṃbhavet 78
78. jalam anyat taraṅgaḥ anyaḥ iti bālakukalpanayā bhedaḥ
kalpyate evam avāstavaḥ tasmāt yaḥ yaḥ ayam ābhāti bhedaḥ sa
kevalam atattvavidbhiḥ parikalpitaḥ rajjvām sarpaḥ iva
evam bhedābhedaśaktyoḥ arimitrayoḥ eva brahmaṇi eva sambhavet
78. iti jalam anyat taraṅgaḥ anyaḥ bālakukalpanayā bhedaḥ
kalpyate evam avāstavaḥ tasmāt yaḥ yaḥ ayam bhedaḥ ābhāti sa
kevalam atattvavidbhiḥ rajjvām sarpaḥ iva parikalpitaḥ
evam bhedābhedaśaktyoḥ arimitrayoḥ eva brahmaṇi eva sambhavet
78. Just as the idea that 'water is one thing, and a wave is another' is a childish, flawed conception, so too is difference (bheda) imagined as unreal. Therefore, whatever difference appears to exist, it is merely imagined by those unfamiliar with reality (atattva-vid). It is like imagining a snake in a rope. Similarly, the powers of difference and non-difference (bhedābhedaśakti), like those of enemies and friends, can exist only within (brahman) itself.
तेनात्मनाऽद्वितीयेनैव द्वित्वमिवाततं
यथासलिलेन तरंगकल्पनया सुवर्णेन
कटककल्पनयैवमिति अतस्तेन
स्वयमेवात्मनात्मान्य इव चेत्यते ॥ ७९ ॥
tenātmanā'dvitīyenaiva dvitvamivātataṃ
yathāsalilena taraṃgakalpanayā
suvarṇena kaṭakakalpanayaivamiti atastena
svayamevātmanātmānya iva cetyate 79
79. tena ātmanā advitīyena eva dvitvam iva
ātatam yathā salilena taraṅgakalpanayā
suvarṇena kaṭakakalpanayā eva iti ataḥ tena
svayam eva ātmanā ātmā anyaḥ iva cetyate
79. tena advitīyena ātmanā eva dvitvam iva
ātatam yathā salilena taraṅgakalpanayā
suvarṇena kaṭakakalpanayā eva iti ataḥ tena
svayam eva ātmanā ātmā anyaḥ iva cetyate
79. By that non-dual self (ātman) itself, duality is, as it were, expanded, just as by water there is the imagination of a wave, or by gold, the imagination of a bracelet. Thus, by the self (ātman) itself, the self (ātman) is perceived as if it were another.
अतः कलना जाता सैव स्फारतां प्राप्य मनः
संपन्नं तेनाहंभावः कल्पितो
निर्विकल्पप्रत्यक्षरूपमेतत्प्रथमं तन्मनस्तदहं
भवति क्षिप्रमहंशब्दार्थभावनात् ॥ ८० ॥
ataḥ kalanā jātā saiva sphāratāṃ prāpya
manaḥ saṃpannaṃ tenāhaṃbhāvaḥ kalpito
nirvikalpapratyakṣarūpametatprathamaṃ tanmanastadahaṃ
bhavati kṣipramahaṃśabdārthabhāvanāt 80
80. ataḥ kalanā jātā sā eva sphāratāṃ prāpya manaḥ
saṃpannaṃ tena ahaṃbhāvaḥ kalpitaḥ
nirvikalpapratyakṣarūpam etat prathamaṃ tat manas
tat ahaṃ bhavati kṣipram ahaṃśabdārthabhāvanāt
80. ataḥ kalanā jātā sā eva sphāratāṃ prāpya manaḥ
saṃpannaṃ tena ahaṃbhāvaḥ kalpitaḥ etat
prathamaṃ nirvikalpapratyakṣarūpam tat manas
tat ahaṃ kṣipram ahaṃśabdārthabhāvanāt bhavati
80. From this [pure consciousness], ideation (kalanā) arose. That very ideation, having attained expansion, became the mind (manas). By this mind, the ego-sense (ahaṅkāra) was imagined. This original state, which is of the nature of immediate, non-conceptual perception, quickly becomes that mind (manas) and that ego (ahaṅkāra) through the intense contemplation of the meaning of the word 'I'.
ततो मनोहंकाराभ्यां स्मृतिरनुसंहिता तैस्त्रिभिस्तदनुभूततन्मात्राणि कल्पितानि तन्मात्रेषु जीवेन चित्तात्मना स्वयं काकतालीयवद्ब्रह्मोपादानादि यान्संनिवेशः कल्पितो दृश्यते ॥ ८१ ॥ tato manohaṃkārābhyāṃ smṛtiranusaṃhitā taistribhistadanubhūtatanmātrāṇi kalpitāni tanmātreṣu jīvena cittātmanā svayaṃ kākatālīyavadbrahmopādānādi yānsaṃniveśaḥ kalpito dṛśyate ।
।
81 ।
।
ततो मनोहंकाराभ्यां स्मृतिरनुसंहिता
तैस्त्रिभिस्तदनुभूततन्मात्राणि कल्पितानि तन्मात्रेषु
जीवेन चित्तात्मना स्वयं काकतालीयवद्ब्रह्मोपादानादि
यान्संनिवेशः कल्पितो दृश्यते ॥ ८१ ॥
81. tataḥ manas ahaṃkārābhyām smṛtiḥ anusaṃhitā taiḥ
tribhiḥ tat anubhūta tanmātrāṇi kalpitāni
tanmātreṣu jīvena cittātmanā svayam kākatālīyavat
brahma upādāna ādi yān saṃniveśaḥ kalpitaḥ dṛśyate
81. tataḥ manaḥ ahaṃkārābhyām smṛtiḥ anusaṃhitā taiḥ
tribhiḥ tat anubhūta tanmātrāṇi kalpitāni
tanmātreṣu jīvena cittātmanā svayam kākatālīyavat
brahma upādāna ādi yān kalpitaḥ saṃniveśaḥ dṛśyate
81. Thereupon, memory (smṛti) was formed by the mind (manas) and the ego (ahaṅkāra). By these three (mind, ego, and memory), the subtle elements (tanmātras) that had been experienced were then imagined. It is observed that, pertaining to these subtle elements (tanmātras), an arrangement (saṃniveśaḥ) is spontaneously imagined by the individual soul (jīva) as the self (ātman) of consciousness (citta), like the crow and the palm fruit, starting from Brahman as the material cause.
एवं यदेव मनः कल्पयति तदेव पश्यति ।
सद्वा भवत्वसद्वा चित्तं यत्कल्पयत्यभिनेविष्टम् ।
तत्तत्पश्यति यास्यति सदिव प्रतिभासमुपगतं सद्यः ॥ ८२ ॥
evaṃ yadeva manaḥ kalpayati tadeva paśyati ,
sadvā bhavatvasadvā cittaṃ yatkalpayatyabhineviṣṭam ,
tattatpaśyati yāsyati sadiva pratibhāsamupagataṃ sadyaḥ 82
82. evam yat eva manaḥ kalpayati tat eva
paśyati sat vā bhavatu asat vā cittaṃ yat
kalpayati abhineviṣṭam tat tat paśyati
yāsyati sat iva pratibhāsam upagatam sadyaḥ
82. evam manaḥ yat eva kalpayati tat eva
paśyati sat vā asat vā bhavatu abhineviṣṭam
cittaṃ yat kalpayati tat tat paśyati
sadyaḥ sat iva pratibhāsam upagatam yāsyati
82. Thus, whatever the mind (manas) imagines, that very thing it perceives. Whether it is real or unreal, whatever the consciousness (citta), being deeply absorbed, imagines, that very thing it immediately perceives and attains as if real, having come into manifestation.

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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 Chapter 65 Chapter 66 Chapter 67 (current chapter) 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