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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-79

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श्रीवसिष्ठ उवाच ।
इत्युक्त्वा राक्षसी प्रश्नान्सा वक्तुमुपचक्रमे ।
उच्यतामिति राज्ञोक्ते तानिमान्शृणु राघव ॥ १ ॥
śrīvasiṣṭha uvāca ,
ityuktvā rākṣasī praśnānsā vaktumupacakrame ,
ucyatāmiti rājñokte tānimānśṛṇu rāghava 1
1. śrīvasiṣṭhaḥ uvāca iti uktvā rākṣasī praśnān sā vaktum
upacakrame ucyatām iti rājñā ukte tān imān śṛṇu rāghava
1. śrīvasiṣṭhaḥ uvāca iti uktvā sā rākṣasī praśnān vaktum
upacakrame rājñā ucyatām iti ukte rāghava tān imān śṛṇu
1. Śrī Vasiṣṭha said: Having spoken thus, the demoness then began to utter the questions. When the king said, 'Let them be spoken,' O Rāghava, listen to those (questions).
राक्षस्युवाच ।
एकस्यानेकसंख्यस्य कस्याणोरम्बुधेरिव ।
अन्तर्ब्रह्माण्डलक्षाणि लीयन्ते बुद्बुदा इव ॥ २ ॥
rākṣasyuvāca ,
ekasyānekasaṃkhyasya kasyāṇorambudheriva ,
antarbrahmāṇḍalakṣāṇi līyante budbudā iva 2
2. rākṣasī uvāca ekasya anekasaṃkhyasya kasya aṇoḥ ambudheḥ
iva antaḥ brahmāṇḍalakṣāṇi līyante budbudāḥ iva
2. rākṣasī uvāca ekasya anekasaṃkhyasya kasya aṇoḥ ambudheḥ
iva antaḥ brahmāṇḍalakṣāṇi budbudāḥ iva līyante
2. The demoness said: Of what single, yet having countless aspects, minute entity - like an ocean - do millions of universes dissolve within like bubbles?
किमाकाशमनाकाशं न किंचित्किंचिदेव किम् ।
कोऽहमेवासि संपन्नः को भवानप्यहं स्थितः ॥ ३ ॥
kimākāśamanākāśaṃ na kiṃcitkiṃcideva kim ,
ko'hamevāsi saṃpannaḥ ko bhavānapyahaṃ sthitaḥ 3
3. kim ākāśam anākāśam na kiñcit kiñcit eva kim | kaḥ
aham eva asi saṃpannaḥ kaḥ bhavān api aham sthitaḥ ||
3. ākāśam kim anākāśam kim kiñcit na kim kiñcit eva aham
eva saṃpannaḥ asi kaḥ api aham sthitaḥ bhavān kaḥ
3. What is space, and what is not space? Is something truly nothing, or is it indeed something? Who are you, having become myself? And who are you, while I also remain myself?
गच्छन्न गच्छति च कः कोऽतिष्ठन्नपि तिष्ठति ।
कश्चेतनोऽपि पाषाणः कश्चिद्व्योम्नि विचित्रकृत् ॥ ४ ॥
gacchanna gacchati ca kaḥ ko'tiṣṭhannapi tiṣṭhati ,
kaścetano'pi pāṣāṇaḥ kaścidvyomni vicitrakṛt 4
4. gacchan na gacchati ca kaḥ kaḥ atiṣṭhan api tiṣṭhati
| kaḥ cetanaḥ api pāṣāṇaḥ kaścit vyomni vicitrakṛt ||
4. kaḥ gacchan na gacchati ca kaḥ atiṣṭhan api tiṣṭhati
kaḥ cetanaḥ api pāṣāṇaḥ kaścit vyomni vicitrakṛt
4. Who is it that goes, yet does not go? And who stands, though not standing still? Who is a stone, yet also conscious? Who indeed is a creator of wonders in space (vyoman)?
वह्नितामजहच्चैव कश्च वह्निरदाहकः ।
अवह्नेर्जायते वह्निः कस्माद्राजन्निरन्तरम् ॥ ५ ॥
vahnitāmajahaccaiva kaśca vahniradāhakaḥ ,
avahnerjāyate vahniḥ kasmādrājannirantaram 5
5. vahnitām ajahat ca eva kaḥ ca vahniḥ adāhakaḥ |
avahneḥ jāyate vahniḥ kasmāt rājan nirantaram ||
5. vahnitām ajahat eva ca kaḥ ca adāhakaḥ vahniḥ
rājan kasmāt avahneḥ vahniḥ nirantaram jāyate
5. Who is that fire which, though not abandoning its nature as fire, is nevertheless non-burning? From what non-fire, O King, is fire continuously born?
अचन्द्रार्काग्नितारोऽपि कोऽविनाशः प्रकाशकः ।
अनेत्रलभ्यात्कस्माच्च प्रकाशः संप्रवर्तते ॥ ६ ॥
acandrārkāgnitāro'pi ko'vināśaḥ prakāśakaḥ ,
anetralabhyātkasmācca prakāśaḥ saṃpravartate 6
6. acandrārkāgnitāraḥ api kaḥ avināśaḥ prakāśakaḥ |
anetralabhyāt kasmāt ca prakāśaḥ saṃpravartate ||
6. acandrārkāgnitāraḥ api avināśaḥ prakāśakaḥ kaḥ
anetralabhyāt ca kasmāt prakāśaḥ saṃpravartate
6. Who is the imperishable illuminator, even without moon, sun, fire, or stars? And from what source, not attainable by the eyes, does this light (prakāśa) manifest?
लतागुल्माङ्कुरादीनां जात्यन्धानां तथैव च ।
अन्येषामप्यनक्षाणामालोकः क इवोत्तमः ॥ ७ ॥
latāgulmāṅkurādīnāṃ jātyandhānāṃ tathaiva ca ,
anyeṣāmapyanakṣāṇāmālokaḥ ka ivottamaḥ 7
7. latāgulmāṅkurādīnām jātyandhānām tathā eva ca
anyeṣām api anakṣāṇām ālokaḥ kaḥ iva uttamaḥ
7. latāgulmāṅkurādīnām jātyandhānām tathā ca eva
anyeṣām api anakṣāṇām ālokaḥ kaḥ iva uttamaḥ
7. What kind of light (or perception) is best for creepers, bushes, and sprouts, as well as for those who are born blind, and indeed, for all others who lack sensory organs?
जनकः कोऽम्बरादीनां सत्तायाः कः स्वभावदः ।
को जगद्रत्नकोशः स्यात्कस्य कोशो मणेर्जगत् ॥ ८ ॥
janakaḥ ko'mbarādīnāṃ sattāyāḥ kaḥ svabhāvadaḥ ,
ko jagadratnakośaḥ syātkasya kośo maṇerjagat 8
8. janakaḥ kaḥ ambarādīnām sattāyāḥ kaḥ svabhāvadaḥ
kaḥ jagadratnakośaḥ syāt kasya kośaḥ maṇeḥ jagat
8. ambarādīnām janakaḥ kaḥ sattāyāḥ svabhāvadaḥ kaḥ
jagadratnakośaḥ kaḥ syāt jagat kasya maṇeḥ kośaḥ
8. Who is the progenitor of the sky and other elements? Who bestows the intrinsic nature (svabhāva) upon existence? What constitutes the world's treasury of jewels? And for whom is the world itself a treasury of jewels?
कोऽणुस्तमःप्रकाशः स्यात्कोऽणुरस्ति च नास्ति च ।
कोऽणुर्दूरेऽप्यदूरे च कोऽणुरेव महागिरिः ॥ ९ ॥
ko'ṇustamaḥprakāśaḥ syātko'ṇurasti ca nāsti ca ,
ko'ṇurdūre'pyadūre ca ko'ṇureva mahāgiriḥ 9
9. kaḥ aṇuḥ tamaḥprakāśaḥ syāt kaḥ aṇuḥ asti ca na asti
ca kaḥ aṇuḥ dūre api adūre ca kaḥ aṇuḥ eva mahāgiriḥ
9. kaḥ aṇuḥ tamaḥprakāśaḥ syāt kaḥ aṇuḥ asti ca ca na
asti kaḥ aṇuḥ dūre api ca adūre kaḥ aṇuḥ eva mahāgiriḥ
9. What atom (or subtle entity) could be both darkness and light? What atom both exists and does not exist? What atom is simultaneously far away and not far away (i.e., near)? And what atom is itself a great mountain?
निमेष एव कः कल्पः कः कल्पोऽपि निमेषकः ।
किं प्रत्यक्षमसद्रूपं किं चेतनमचेतनम् ॥ १० ॥
nimeṣa eva kaḥ kalpaḥ kaḥ kalpo'pi nimeṣakaḥ ,
kiṃ pratyakṣamasadrūpaṃ kiṃ cetanamacetanam 10
10. nimeṣaḥ eva kaḥ kalpaḥ kaḥ kalpaḥ api nimeṣakaḥ
kim pratyakṣam asadrūpam kim cetanam acetanam
10. nimeṣaḥ eva kaḥ kalpaḥ kaḥ kalpaḥ api nimeṣakaḥ
kim pratyakṣam asadrūpam kim cetanam acetanam
10. What is that blink of an eye that is simultaneously a cosmic age (kalpa)? And what cosmic age (kalpa) is also but a mere blink of an eye? What direct perception (pratyakṣa) takes on a non-existent form? And what conscious entity (cetana) is also unconscious?
कश्च वायुरवायुश्च कः शब्दोऽशब्द एव कः ।
कः सर्वं न च किंचिच्च कोऽहं नाहं च किं भवेत् ॥ ११ ॥
kaśca vāyuravāyuśca kaḥ śabdo'śabda eva kaḥ ,
kaḥ sarvaṃ na ca kiṃcicca ko'haṃ nāhaṃ ca kiṃ bhavet 11
11. kaḥ ca vāyuḥ avāyuḥ ca kaḥ śabdaḥ aśabdaḥ eva kaḥ kaḥ
sarvam na ca kiṃcit ca kaḥ aham na aham ca kim bhavet
11. kaḥ ca vāyuḥ avāyuḥ ca kaḥ śabdaḥ aśabdaḥ eva kaḥ kaḥ
sarvam na ca kiṃcit ca kaḥ aham na aham ca kim bhavet
11. Who is both wind and not wind? Who is both sound and soundless? Who is everything and yet nothing at all? And what could be both 'I' and 'not I'?
किं प्रयत्नशतप्राप्यं लब्ध्वापि बहुजन्मनि ।
लब्धं न किंचिद्भवति किंतु सर्वं न लभ्यते ॥ १२ ॥
kiṃ prayatnaśataprāpyaṃ labdhvāpi bahujanmani ,
labdhaṃ na kiṃcidbhavati kiṃtu sarvaṃ na labhyate 12
12. kim prayatnaśataprāpyam labdhvā api bahujanmani
labdham na kiṃcit bhavati kintu sarvam na labhyate
12. kim prayatnaśataprāpyam bahujanmani api labdhvā
kiṃcit na labdham bhavati kintu sarvam na labhyate
12. What is it that, although attainable by hundreds of efforts over many births (saṃsāra), when obtained, proves to be nothing at all, yet without it, everything remains unobtainable?
स्वस्थेन जीवितेनोच्चैः केनात्मैवापहारितः ।
केनाणुनान्तः क्रियते मेरुस्त्रिभुवनं तृणम् ॥ १३ ॥
svasthena jīvitenoccaiḥ kenātmaivāpahāritaḥ ,
kenāṇunāntaḥ kriyate merustribhuvanaṃ tṛṇam 13
13. svasthena jīvitena uccaiḥ kena ātmā eva apahāritaḥ
kena aṇunā antaḥ kriyate meruḥ tribhuvanam tṛṇam
13. kena uccaiḥ svasthena jīvitena ātmā eva apahāritaḥ
kena aṇunā meruḥ tribhuvanam tṛṇam antaḥ kriyate
13. By what is one's very self (ātman) carried away, even by a prosperous life? By what subtle atom (aṇu) are Mount Meru and the three worlds reduced to mere blades of grass?
केनाप्यणुकमात्रेण पूरिता शतयोजनी ।
कोऽणुरेव भवन्माति न योजनशतेष्वपि ॥ १४ ॥
kenāpyaṇukamātreṇa pūritā śatayojanī ,
ko'ṇureva bhavanmāti na yojanaśateṣvapi 14
14. kena api aṇukamātreṇa pūritā śatayojanī kaḥ
aṇuḥ eva bhavan māti na yojanaśateṣu api
14. kena api aṇukamātreṇa śatayojanī pūritā kaḥ
aṇuḥ eva bhavan yojanaśateṣu api na māti
14. By what mere subtle atom (aṇu) is a hundred yojanas filled? And what subtle atom (aṇu), though existing, cannot be contained even within hundreds of yojanas?
अणुत्वमजहत्कोऽणुर्मेरोः स्थूलतराकृतिः ।
वालाग्रशतभागात्मा कोऽणुरुच्चैः शिलोच्चयः ॥ १६ ॥
aṇutvamajahatko'ṇurmeroḥ sthūlatarākṛtiḥ ,
vālāgraśatabhāgātmā ko'ṇuruccaiḥ śiloccayaḥ 16
16. aṇutvam ajahat kaḥ aṇuḥ meroḥ sthūlatarākṛtiḥ
vālāgraśatabhāgātmā kaḥ aṇuḥ uccaiḥ śiloccayaḥ
16. kaḥ aṇuḥ aṇutvam ajahat meroḥ sthūlatarākṛtiḥ?
kaḥ aṇuḥ vālāgraśatabhāgātmā uccaiḥ śiloccayaḥ?
16. What subtle entity (aṇu) maintains its minuteness yet possesses a form larger than Mount Meru? What subtle entity (aṇu) is a hundredth part of a hair's tip, yet is also a towering mountain?
कोऽणुः प्रकाशतमसां दीपः प्रकटनप्रदः ।
कस्याणोरुदरे सन्ति समग्रानुभवाणवः ॥ १७ ॥
ko'ṇuḥ prakāśatamasāṃ dīpaḥ prakaṭanapradaḥ ,
kasyāṇorudare santi samagrānubhavāṇavaḥ 17
17. kaḥ aṇuḥ prakāśatamasām dīpaḥ prakaṭanapradaḥ
kasya aṇoḥ udare santi samagrānubhavāṇavaḥ
17. kaḥ aṇuḥ prakāśatamasām dīpaḥ prakaṭanapradaḥ?
kasya aṇoḥ udare samagrānubhavāṇavaḥ santi?
17. What subtle entity (aṇu) is a lamp that reveals both light and darkness, bringing forth all manifestation? In the core (udara) of what subtle entity (aṇu) do all the minute particles of comprehensive experience (anubhava) reside?
कोऽणुरत्यन्तनिःस्वादुरपि संस्वदतेऽनिशम् ।
केन संत्यजता सर्वमणुना सर्वमाश्रितम् ॥ १८ ॥
ko'ṇuratyantaniḥsvādurapi saṃsvadate'niśam ,
kena saṃtyajatā sarvamaṇunā sarvamāśritam 18
18. kaḥ aṇuḥ atyantaniḥsvāduḥ api saṃsvadate aniśam
kena santyajatā sarvam aṇunā sarvam āśritam
18. kaḥ aṇuḥ atyantaniḥsvāduḥ api aniśam saṃsvadate?
kena sarvam santyajatā aṇunā sarvam āśritam?
18. What subtle entity (aṇu) is utterly tasteless, yet is constantly savored? By what subtle entity (aṇu), which abandons everything, is everything (sarvam) supported?
केनात्माच्छादनाशक्तेनाणुनाच्छादितं जगत् ।
जगल्लये न कस्याणोः सद्भूतमपि जीवति ॥ १९ ॥
kenātmācchādanāśaktenāṇunācchāditaṃ jagat ,
jagallaye na kasyāṇoḥ sadbhūtamapi jīvati 19
19. kena ātmācchādanāśaktena aṇunā ācchāditaṃ jagat
jagatlaye na kasya aṇoḥ sadbhūtam api jīvati
19. kena ātmācchādanāśaktena aṇunā jagat ācchāditam?
jagatlaye kasya aṇoḥ sadbhūtam api na jīvati?
19. By what subtle entity (aṇu), though incapable of concealing its own self (ātman), is the entire world (jagat) enveloped? And at the cosmic dissolution (jagat-laya), of what subtle entity (aṇu) does not even its fundamental being (sadbhūta) cease to exist?
अजातावयवः कोऽणुः सहस्रकरलोचनः ।
को निमेषो महाकल्पः कल्पकोटिशतानि च ॥ २० ॥
ajātāvayavaḥ ko'ṇuḥ sahasrakaralocanaḥ ,
ko nimeṣo mahākalpaḥ kalpakoṭiśatāni ca 20
20. ajātāvayavaḥ kaḥ aṇuḥ sahasrakaralocanaḥ
kaḥ nimeṣaḥ mahākalpaḥ kalpakoṭiśatāni ca
20. kaḥ aṇuḥ ajātāvayavaḥ sahasrakaralocanaḥ
kaḥ nimeṣaḥ mahākalpaḥ ca kalpakoṭiśatāni
20. What is that subtle (aṇu) entity whose parts are unmanifest, yet is thousand-handed and thousand-eyed? What is a mere moment (nimeṣa) that is a great cosmic cycle (mahākalpa), and what are hundreds of millions of such cosmic cycles (kalpa)?
अणौ जगन्ति तिष्ठन्ति कस्मिन्बीज इव द्रुमः ।
बीजानि निष्कलान्तानि स्फुटान्यनुदितान्यपि ॥ २१ ॥
aṇau jaganti tiṣṭhanti kasminbīja iva drumaḥ ,
bījāni niṣkalāntāni sphuṭānyanuditānyapi 21
21. aṇau jaganti tiṣṭhanti kasmin bīje iva drumaḥ
bījāni niṣkalāntāni sphuṭāni anuditāni api
21. jaganti aṇau tiṣṭhanti.
drumaḥ kasmin bīje iva (tiṣṭhati)? bījāni niṣkalāntāni sphuṭāni anuditāni api (kasmin tiṣṭhanti)?
21. In what subtle (aṇu) entity do the worlds (jagat) reside, just as a tree (druma) exists within its seed? What are these seeds (bīja) that are entirely partless (niṣkala), yet are both manifest and unmanifest?
कल्पः कस्य निमेषस्य बीजस्येवान्तरस्थितः ।
कः प्रयोजनकर्तृत्वमप्यनाश्रित्य कारकः ॥ २२ ॥
kalpaḥ kasya nimeṣasya bījasyevāntarasthitaḥ ,
kaḥ prayojanakartṛtvamapyanāśritya kārakaḥ 22
22. kalpaḥ kasya nimeṣasya bījasya iva antarsthitaḥ
kaḥ prayojanaskartṛtvam api anāśritya kārakaḥ
22. kalpaḥ kasya nimeṣasya bījasya iva antarsthitaḥ?
kaḥ kārakaḥ prayojanaskartṛtvam api anāśritya?
22. Of whose moment (nimeṣa) is a cosmic cycle (kalpa) contained within, just as a tree is within its seed (bīja)? Who is the agent (kāraka) that acts even without resorting to purposive agency?
दृश्यसंपत्तये द्रष्टा स्वात्मानं दृश्यतां नयन् ।
दृश्यं पश्यन्स्वमात्मानं को हि पश्यत्यनेत्रवान् ॥ २३ ॥
dṛśyasaṃpattaye draṣṭā svātmānaṃ dṛśyatāṃ nayan ,
dṛśyaṃ paśyansvamātmānaṃ ko hi paśyatyanetravān 23
23. dṛśyasaṃpattaye draṣṭā svātmānam dṛśyatām nayan
dṛśyam paśyan svam ātmānam kaḥ hi paśyati anetravān
23. draṣṭā dṛśyasaṃpattaye svātmānam dṛśyatām nayan.
kaḥ hi anetravān svam ātmānam dṛśyam paśyan paśyati?
23. For the manifestation of the seen (dṛśya), the seer (draṣṭā) brings his own self (ātman) into visibility. Who indeed, being eyeless, sees both his own self (ātman) and the seen (dṛśya)?
अन्तर्गलितदृश्यं च क आत्मानमखण्डितम् ।
दृश्यासंपत्तये पश्यन्पुरो दृश्यं न पश्यति ॥ २४ ॥
antargalitadṛśyaṃ ca ka ātmānamakhaṇḍitam ,
dṛśyāsaṃpattaye paśyanpuro dṛśyaṃ na paśyati 24
24. antargalita-dṛśyam ca kaḥ ātmānam akhaṇḍitam
dṛśyā-asaṃpattaye paśyan puraḥ dṛśyam na paśyati
24. kaḥ akhaṇḍitam antargalita-dṛśyam ātmānam paśyan,
dṛśyāsaṃpattaye puraḥ dṛśyam ca na paśyati?
24. Who, perceiving the indivisible Self (ātman) in which the entire objective world (dṛśyam) has dissolved, and thereby seeking the cessation of all objective perception (dṛśyāsaṃpatti), still perceives an external object (dṛśyam) as separate?
आत्मानं दर्शनं दृश्यं को भासयति दृश्यवत् ।
कटकादीनि हेम्नेव विकीर्णं केन च त्रयम् ॥ २५ ॥
ātmānaṃ darśanaṃ dṛśyaṃ ko bhāsayati dṛśyavat ,
kaṭakādīni hemneva vikīrṇaṃ kena ca trayam 25
25. ātmānam darśanam dṛśyam kaḥ bhāsayati dṛśyavat
kaṭaka-ādīni hemna iva vīkīrṇam kena ca trayam
25. kaḥ ātmānam darśanam dṛśyam dṛśyavat bhāsayati?
ca kena trayam hemna iva kaṭakādīni vīkīrṇam?
25. Who causes the Self (ātman), the act of perception, and the perceived object to shine forth as distinct entities? And by whom is this triad (of Self, perception, and object) differentiated, just as bangles and other ornaments are made manifest by gold?
कस्मान्न किंचिच्च पृथगूर्म्यादीव महाम्भसः ।
कस्येच्छया पृथक्चास्ति वीचितेव महाम्भसः ॥ २६ ॥
kasmānna kiṃcicca pṛthagūrmyādīva mahāmbhasaḥ ,
kasyecchayā pṛthakcāsti vīciteva mahāmbhasaḥ 26
26. kasmāt na kiṃcit ca pṛthak ūrmyā-ādi iva mahā-ambhsaḥ
kasya icchayā pṛthak ca asti vīcitā iva mahā-ambhsaḥ
26. kasmāt kiṃcit ca pṛthak na (asti)? ūrmyādi iva mahāmbhasaḥ.
kasya icchayā ca mahāmbhasaḥ vīcitā iva pṛthak asti?
26. Why is it that nothing at all is separate (from the Ultimate Reality), just as waves and other forms are not separate from the great ocean? And by whose will does anything appear distinct, just as a ripple (appears distinct) from the great ocean?
दिक्कालाद्यनवच्छिन्नादेकस्मादसतः सतः ।
द्वैतमप्यपृथक्कस्माद्द्रवतेव महाम्भसः ॥ २७ ॥
dikkālādyanavacchinnādekasmādasataḥ sataḥ ,
dvaitamapyapṛthakkasmāddravateva mahāmbhasaḥ 27
27. dik-kāla-ādi-anavacchinnāt ekasmāt asataḥ sataḥ
dvaitam api apṛthak kasmāt dravate iva mahā-ambhsaḥ
27. dik-kāla-ādi-anavacchinnāt ekasmāt asataḥ sataḥ
mahā-ambhsaḥ iva dvaitam api apṛthak kasmāt dravate?
27. Why is it that duality itself, although non-separate, still appears to emanate from that One (Brahman) which is undivided by space, time, and so forth, and which transcends both empirical existence and non-existence, just as (waves arise) from the great ocean?
आत्मानं दर्शनं दृश्यं सदसच्च जगत्त्रयम् ।
कोऽन्तर्बीजमिवान्तस्थं स्थितः कृत्वा त्रिकालगः ॥ २८ ॥
ātmānaṃ darśanaṃ dṛśyaṃ sadasacca jagattrayam ,
ko'ntarbījamivāntasthaṃ sthitaḥ kṛtvā trikālagaḥ 28
28. ātmanām darśanam dṛśyam sat asat ca jagat-trayam kaḥ
antar-bījam iva antaḥ-stham sthitaḥ kṛtvā tri-kāla-gaḥ
28. kaḥ tri-kāla-gaḥ ātmanām darśanam dṛśyam sat ca asat ca
jagat-trayam antar-bījam iva antaḥ-stham kṛtvā sthitaḥ
28. Who is it that, like an inner seed (antar-bīja), resides within, having created the self (ātman), the act of perception, the perceivable world, and the three worlds – both existent and non-existent – and moves through all three periods of time?
भूतं भवद्भविष्यच्च जगद्वृन्दं बृहद्भ्रमम् ।
नित्यं समस्य कस्यान्तर्बीजस्यान्तरिव द्रुमः ॥ २९ ॥
bhūtaṃ bhavadbhaviṣyacca jagadvṛndaṃ bṛhadbhramam ,
nityaṃ samasya kasyāntarbījasyāntariva drumaḥ 29
29. bhūtam bhavat bhaviṣyat ca jagat-vṛndam bṛhat-bhramam
nityam samasya kasya antar-bījasya antaḥ iva drumaḥ
29. kasya antar-bījasya antaḥ iva drumaḥ bhūtam bhavat
bhaviṣyat ca bṛhat-bhramam jagat-vṛndam nityam samasya
29. Within whom is the entire cosmos – that which was, is, and will be – a great illusion, always contained, just as a huge tree is contained within a tiny inner seed (antar-bīja)?
बीजं द्रुमतयेवाशु द्रुमो बीजतयेव च ।
स्वमेकमजहदूपमुदेत्यनुदितोऽपि कः ॥ ३० ॥
bījaṃ drumatayevāśu drumo bījatayeva ca ,
svamekamajahadūpamudetyanudito'pi kaḥ 30
30. bījam druma-tayā iva āśu drumaḥ bīja-tayā iva ca
svam ekam ajahat-rūpam udeti anuditaḥ api kaḥ
30. kaḥ anuditaḥ api svam ekam ajahat-rūpam bījam
druma-tayā iva āśu udeti ca drumaḥ bīja-tayā iva
30. Who is it that, though unmanifested, quickly manifests its single, unchanging nature – sometimes as a seed becoming a tree, and sometimes as a tree becoming a seed – without ever abandoning its essential form?
बिसतन्तुर्महामेरुर्भो राजन्यदपेक्षया ।
तस्य कस्योदरे सन्ति मेरुमन्दरकोटयः ॥ ३१ ॥
bisatanturmahāmerurbho rājanyadapekṣayā ,
tasya kasyodare santi merumandarakoṭayaḥ 31
31. bisa-tantuḥ mahā-meruḥ bho rājan yat-apekṣayā
tasya kasya udare santi meru-mandara-koṭayaḥ
31. bho rājan yat-apekṣayā bisa-tantuḥ mahā-meruḥ (bhavati)?
tasya kasya udare meru-mandara-koṭayaḥ santi?
31. O King, in comparison to what is a lotus fiber like Mount Meru? In the belly of that (entity), whose belly, are countless crores of Mount Meru and Mount Mandara?
केनेदमाततमनेकचिदेव विश्वं किंसार एवमतिवल्गसि हंसि पासि ।
किंदर्शनेन न भवस्यथवा सदैव नूनं भवस्यमलदृग्वदनः स्वशान्त्यै ॥ ३२ ॥
kenedamātatamanekacideva viśvaṃ kiṃsāra evamativalgasi haṃsi pāsi ,
kiṃdarśanena na bhavasyathavā sadaiva nūnaṃ bhavasyamaladṛgvadanaḥ svaśāntyai 32
32. kena idam ātatam aneka-cit eva viśvam
kiṃ-sāraḥ evam ati-valgasi haṃsi pāsi kim
darśanena na bhavasi athavā sadaiva
nūnam bhavasi amala-dṛg-vadanaḥ sva-śāntyai
32. kena idam aneka-cit eva viśvam ātatam?
kiṃ-sāraḥ (tvam) evam ati-valgasi haṃsi pāsi
(ca)? kim darśanena na bhavasi? athavā nūnam
sadaiva sva-śāntyai amala-dṛg-vadanaḥ bhavasi?
32. By whom is this entire universe pervaded, which is verily composed of manifold consciousness? What is your true essence, that you thus vigorously manifest, destroy, and protect? Why are you not perceptible to vision, or rather, are you always, indeed, of pure vision and serene countenance for your own inner peace?
एषोऽसौ प्रगलतु संशयो ममोच्चैश्चित्तश्रीमुखमिहिकामलानुलेपः ।
यस्याग्रे न गलति संशयः समूलो नैवासौ क्वचिदपि पण्डितोक्तिमेति ॥ ३३ ॥
eṣo'sau pragalatu saṃśayo mamoccaiścittaśrīmukhamihikāmalānulepaḥ ,
yasyāgre na galati saṃśayaḥ samūlo naivāsau kvacidapi paṇḍitoktimeti 33
33. eṣaḥ asau pragalatu saṃśayaḥ mama uccaiḥ
citta-śrī-mukha-mihikā-mala-anulepaḥ
yasya agre na galati saṃśayaḥ sa-mūlaḥ
na eva asau kvacit api paṇḍita-uktim eti
33. eṣaḥ asau uccaiḥ citta-śrī-mukha-mihikā-mala-anulepaḥ mama saṃśayaḥ pragalatu.
yasya agre sa-mūlaḥ saṃśayaḥ na galati,
asau kvacit api paṇḍita-uktim na eva eti.
33. May this doubt of mine, which is like a profound coating of frost-like impurity on the glorious face of the mind, completely melt away. He before whom a fundamental doubt does not vanish is certainly never considered a scholar anywhere.
एवं मे यदि न विनेष्यथः क्रमोक्तं संशान्तं लघुतरसंशयं सुबुद्धी ।
तद्रक्षोजरठहुताशनेन्धनत्वं निर्विघ्नं झटिति गमिष्यथः क्षणेन ॥ ३४ ॥
evaṃ me yadi na vineṣyathaḥ kramoktaṃ saṃśāntaṃ laghutarasaṃśayaṃ subuddhī ,
tadrakṣojaraṭhahutāśanendhanatvaṃ nirvighnaṃ jhaṭiti gamiṣyathaḥ kṣaṇena 34
34. evam me yadi na vineṣyathaḥ krama-uktam
saṃśāntam laghutara-saṃśayam subuddhī
tat rakṣoja-raṭha-hutāśana-indhanatvam
nirvidhnam jhaṭiti gamiṣyathaḥ kṣaṇena
34. subuddhī! yadi evam me krama-uktam saṃśāntam laghutara-saṃśayam na vineṣyathaḥ,
tat (tataḥ) kṣaṇena nirvidhnam jhaṭiti rakṣoja-raṭha-hutāśana-indhanatvam gamiṣyathaḥ.
34. Oh wise ones, if you two do not thus resolve my doubt, which has been stated in due order, is easily settled, and is very slight, then, in an instant, you two will swiftly and unimpededly become fuel for the raging fire of the demons (rakṣoja).
पश्चात्तां जनपदमण्डलीं समन्ताद्भावत्कीमुरुजठरा क्षणाद्ग्रसेऽहम् ।
एवं ते भवतु सुराजतेति मन्ये मूर्खाणामतिरस एव संक्षयाय ॥ ३५ ॥
paścāttāṃ janapadamaṇḍalīṃ samantādbhāvatkīmurujaṭharā kṣaṇādgrase'ham ,
evaṃ te bhavatu surājateti manye mūrkhāṇāmatirasa eva saṃkṣayāya 35
35. paścāt tām janapada-maṇḍalīm samantāt
bhavatkīm uru-jaṭharā kṣaṇāt grase
aham evam te bhavatu su-rājate iti
manye mūrkāṇām ati-rasaḥ eva saṃkṣayāya
35. paścāt aham uru-jaṭharā (satī) kṣaṇāt samantāt tām bhavatkīm janapada-maṇḍalīm grase.
evam te bhavatu iti (aham) manye.
(hi) mūrkāṇām ati-rasaḥ eva saṃkṣayāya (bhavati).
35. Afterwards, I, with a vast appetite, will instantly swallow that entire assembly of your people from all directions. 'May this be good for you!' - I think (sarcastically). Indeed, the excessive indulgence of fools invariably leads to their destruction.
इत्युक्त्वा विपुलगभीरमेघनादप्रोल्लासप्रकटगिरा निशाचरी सा ।
तूष्णीमप्यतिविकटाकृतिस्तदासीच्छुद्धान्तः शरदमलाभ्रमण्डलीव ॥ ३६ ॥
ityuktvā vipulagabhīrameghanādaprollāsaprakaṭagirā niśācarī sā ,
tūṣṇīmapyativikaṭākṛtistadāsīcchuddhāntaḥ śaradamalābhramaṇḍalīva 36
36. iti uktvā vipulagabhīrameghanādaprollāsaprakaṭagirā
niśācarī sā tūṣṇīm
api ativikaṭākṛtiḥ tadā āsīt
śuddhāntaḥ śaradamalābhramaṇḍalī iva
36. sā niśācarī iti uktvā
vipulagabhīrameghanādaprollāsaprakaṭagirā
ativikaṭākṛtiḥ api tadā tūṣṇīm āsīt
śuddhāntaḥ śaradamalābhramaṇḍalī iva
36. Having spoken thus, with a clear voice resounding like vast, deep thunder, that female demon (niśācarī), though her form was exceedingly dreadful, then became silent, serene within, like a spotless mass of autumn clouds.

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 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 (current chapter) 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