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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-80

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श्रीवसिष्ठ उवाच ।
महानिशि महारण्ये महाराक्षसकन्यया ।
इति प्रोक्ते महाप्रश्ने महामन्त्री गिरं ददौ ॥ १ ॥
śrīvasiṣṭha uvāca ,
mahāniśi mahāraṇye mahārākṣasakanyayā ,
iti prokte mahāpraśne mahāmantrī giraṃ dadau 1
1. śrīvasiṣṭha uvāca mahāniśi mahāraṇye mahārākṣasakanyayā
iti prokte mahāpraśne mahāmantrī giram dadau
1. śrīvasiṣṭha uvāca mahāniśi mahāraṇye mahārākṣasakanyayā
iti mahāpraśne prokte mahāmantrī giram dadau
1. Śrī Vasiṣṭha said: In the deep night, within the great forest, when this profound question had been thus posed by the daughter of the great demon, the great minister delivered his reply.
मन्त्र्युवाच ।
शृणु तोयदसंकाशे प्रश्नमेतं भिनद्मि ते ।
अनुक्रमात्मकं मत्तं गजेन्द्रमिव केसरी ॥ २ ॥
mantryuvāca ,
śṛṇu toyadasaṃkāśe praśnametaṃ bhinadmi te ,
anukramātmakaṃ mattaṃ gajendramiva kesarī 2
2. mantrī uvāca śṛṇu toyadasaṃkāśe praśnam etam bhinadmi
te anukramātmakam mattam gajendram iva kesarī
2. mantrī uvāca toyadasaṃkāśe śṛṇu te etam anukramātmakam
praśnam mattam gajendram iva kesarī bhinadmi
2. The minister said: 'Listen, O you who resemble a cloud! I will dismantle this sequential question for you, just as a lion (kesarī) would a maddened lord of elephants (gajendra).'
भवत्या परमात्मैष कथितः कमलेक्षणे ।
अनयैव वचोभङ्ग्या प्रश्नविद्बोधयोग्यया ॥ ३ ॥
bhavatyā paramātmaiṣa kathitaḥ kamalekṣaṇe ,
anayaiva vacobhaṅgyā praśnavidbodhayogyayā 3
3. bhavatyā paramātmā eṣaḥ kathitaḥ kamalekṣaṇe
anayā eva vacobhaṅgyā praśnavidbodhayogyayā
3. kamalekṣaṇe bhavatyā eṣaḥ paramātmā anayā eva
praśnavidbodhayogyayā vacobhaṅgyā kathitaḥ
3. O lotus-eyed one (kamalekṣaṇe), this very supreme self (paramātman) has been described by you through this arrangement of words, which is well-suited for understanding the question.
अनाख्यत्वादगम्यत्वान्मनः षष्ठेन्द्रियस्थितेः ।
चिन्मात्रमेवमात्माणुराकाशादपि सूक्ष्मकः ॥ ४ ॥
anākhyatvādagamyatvānmanaḥ ṣaṣṭhendriyasthiteḥ ,
cinmātramevamātmāṇurākāśādapi sūkṣmakaḥ 4
4. anākhyatvāt agamyatvāt manas ṣaṣṭhendriyasthiteḥ
cinmātram evam ātmāṇuḥ ākāśāt api sūkṣmakaḥ
4. ātmāṇuḥ evam cinmātram ākāśāt api sūkṣmakaḥ
anākhyatvāt agamyatvāt manas ṣaṣṭhendriyasthiteḥ
4. Due to its indescribable nature, its inaccessibility, and its transcendence of the mind (manaḥ) - the sixth sense - the atomic self (ātman) is purely consciousness (cinmātram) and subtler even than space (ākāśa).
चिदणोः परमस्यान्तः सदिवासदिवापि वा ।
बीजेऽन्तर्द्रुमसत्तेव स्फुरतीदं जगत्स्थितम् ॥ ५ ॥
cidaṇoḥ paramasyāntaḥ sadivāsadivāpi vā ,
bīje'ntardrumasatteva sphuratīdaṃ jagatsthitam 5
5. cidaṇoḥ paramasya antaḥ sat iva asat iva api vā bīje
antardrumasattā iva sphurati idam jagat sthitam
5. idam jagat sthitam paramasya cidaṇoḥ antaḥ sat iva
asat iva api vā bīje antardrumasattā iva sphurati
5. Within that supreme atomic consciousness (cidaṇu), this existing world (jagat) manifests as if it were both real (sat) and unreal (asat), just as the potential existence of a tree (drumasattā) lies within a seed (bīja).
सत्किंचिदनुभूतित्वात्सर्वात्मकतया स्वतः ।
तदात्मकतया पूर्वं भावाः सत्तां किलागताः ॥ ६ ॥
satkiṃcidanubhūtitvātsarvātmakatayā svataḥ ,
tadātmakatayā pūrvaṃ bhāvāḥ sattāṃ kilāgatāḥ 6
6. sat kiṃcit anubhūtitvāt sarvātmakatayā svataḥ
tadātmakatayā pūrvam bhāvāḥ sattām kila āgatāḥ
6. sat kiṃcit anubhūtitvāt svataḥ sarvātmikatayā
pūrvam bhāvāḥ tadātmakatayā sattām kila āgatāḥ
6. That Real (sat) is an experienced reality (anubhūtitvāt) and intrinsically constitutes the essence of all (sarvātmikatayā). Therefore, all entities (bhāvāḥ) indeed attained their existence (sattā) previously by being of the nature of that (sat).
आकाशं बाह्यशून्यत्वादनाकाशं तु चित्त्वतः ।
अतीन्द्रियत्वान्नो किंचित्स एवाणुरनन्तकः ॥ ७ ॥
ākāśaṃ bāhyaśūnyatvādanākāśaṃ tu cittvataḥ ,
atīndriyatvānno kiṃcitsa evāṇuranantakaḥ 7
7. ākāśam bāhyaśūnyatvāt anākāśam tu cittvataḥ
atīndriyatvāt na u kiṃcit saḥ eva aṇuḥ anantakaḥ
7. saḥ eva aṇuḥ anantakaḥ ākāśam bāhyaśūnyatvāt tu
anākāśam cittvataḥ atīndriyatvāt na u kiṃcit
7. It is considered space (ākāśa) due to its external emptiness (bāhyaśūnyatvāt), but it is also non-space (anākāśa) because it is pure consciousness (cittvataḥ). Since it is beyond the senses (atīndriyatvāt), it is not any specific thing (na u kiṃcit); that very atomic reality (aṇu) is indeed the infinite (anantaka).
सर्वात्मकत्वाद्भुक्ते च तेन किंचिन्न किंचन ।
चिदणोः प्रतिभा सा स्यादेकस्यानेकतोदिता ।
असत्येव यथा हेम्नः कटकादि तथा परे ॥ ८ ॥
sarvātmakatvādbhukte ca tena kiṃcinna kiṃcana ,
cidaṇoḥ pratibhā sā syādekasyānekatoditā ,
asatyeva yathā hemnaḥ kaṭakādi tathā pare 8
8. sarvātmakatvāt bhukte ca tena kiñcit
na kiñcana cidaṇoḥ pratibhā sā
syāt ekasyā anekatā uditā asati eva
yathā hemnaḥ kaṭakādi tathā pare
8. sarvātmakatvāt ca bhukte tena kiñcit na kiñcana (asti).
ekasyā cidaṇoḥ sā anekatā uditā pratibhā syāt.
yathā hemnaḥ kaṭakādi asati eva (sat iva bhāti),
tathā pare (asati eva sat iva bhāti).
8. Because of its all-pervading nature (sarvātmakatva), when it is experienced, nothing whatsoever truly exists as distinct. That appearance of multiplicity arises from the single atom of consciousness (cidaṇu). Just as bangles and other ornaments appear to exist from gold, even when they are not truly separate, so too is the case for the Supreme (Brahman).
एषोऽणुः परमाकाशः सूक्ष्मत्वादप्यलक्षितः ।
मनःषष्ठेन्द्रियातीतः स्थितः सर्वात्मकोऽपि सन् ॥ ९ ॥
eṣo'ṇuḥ paramākāśaḥ sūkṣmatvādapyalakṣitaḥ ,
manaḥṣaṣṭhendriyātītaḥ sthitaḥ sarvātmako'pi san 9
9. eṣaḥ aṇuḥ paramākāśaḥ sūkṣmatvāt api alakṣitaḥ
manaḥṣaṣṭhendriyātītaḥ sthitaḥ sarvātmakaḥ api san
9. eṣaḥ aṇuḥ paramākāśaḥ.
(saḥ) sūkṣmatvāt api alakṣitaḥ.
(saḥ) manaḥṣaṣṭhendriyātītaḥ sthitaḥ (asti).
(saḥ) sarvātmakaḥ api san (asti).
9. This subtle entity (aṇu) is the Supreme Ether (paramākāśa). Due to its extreme subtlety, it remains unperceived. It exists beyond the mind and the six senses (manaḥṣaṣṭhendriya), even while being all-pervading (sarvātmaka).
सर्वात्मकत्वान्नैवासौ शून्यो भवति कर्हिचित् ।
यदस्ति न तदस्तीति वक्ता मन्ता इति स्मृतः ॥ १० ॥
sarvātmakatvānnaivāsau śūnyo bhavati karhicit ,
yadasti na tadastīti vaktā mantā iti smṛtaḥ 10
10. sarvātmakatvāt na eva asau śūnyaḥ bhavati karhicit
yat asti na tat asti iti vaktā mantā iti smṛtaḥ
10. (saḥ) sarvātmakatvāt karhicit śūnyaḥ na eva bhavati.
yat asti tat na asti iti vaktā mantā iti smṛtaḥ.
10. Due to its all-pervading nature (sarvātmakatva), this (entity) is never void (śūnya). One who states 'that which exists does not exist' is considered a speaker and a thinker of (such an idea).
कयाचिदपि युक्त्येह सतोऽसत्त्वं न युज्यते ।
सर्वात्मा स्वात्मगुप्तेन अपूरेणेव दृश्यते ॥ ११ ॥
kayācidapi yuktyeha sato'sattvaṃ na yujyate ,
sarvātmā svātmaguptena apūreṇeva dṛśyate 11
11. kayācit api yuktyā iha sataḥ asattvam na yujyate
sarvātmā svātmaguptena apūreṇa iva dṛśyate
11. iha kayācit api yuktyā sataḥ asattvam na yujyate.
sarvātmā svātmaguptena apūreṇa iva dṛśyate.
11. Here, by no reasoning whatsoever, is the non-existence (asattva) of the existent (sat) justified. The all-pervading self (sarvātmā) is perceived as if concealed by its own inherent imperceptibility (apūra).
चिन्मात्राणुः स एवेह सर्वं किंचिन्मनःस्थितम् ।
न किंचिदिन्द्रियातीत रूपत्वादमलः स्थितः ॥ १२ ॥
cinmātrāṇuḥ sa eveha sarvaṃ kiṃcinmanaḥsthitam ,
na kiṃcidindriyātīta rūpatvādamalaḥ sthitaḥ 12
12. cinmātrāṇuḥ saḥ eva iha sarvam kiṃcit manaḥsthitam
na kiṃcit indriyātīta rūpatvāt amalaḥ sthitaḥ
12. saḥ eva iha cinmātrāṇuḥ (asti).
sarvam kiṃcit manaḥsthitam (asti).
(saḥ) na kiṃcit indriyātīta (asti).
rūpatvāt (saḥ) amalaḥ sthitaḥ (asti).
12. That very atomic pure consciousness (ātman) is present here. Everything, to some extent, is situated within the mind. That (consciousness) is not something that transcends the senses as an object; rather, by its very nature (rūpatva), it remains ever pure.
स एव चैकोऽनेकश्च सर्वसत्त्वात्मवेदनात् ।
स एवेदं जगद्धत्ते जगत्कोशस्तथैव हि ॥ १३ ॥
sa eva caiko'nekaśca sarvasattvātmavedanāt ,
sa evedaṃ jagaddhatte jagatkośastathaiva hi 13
13. saḥ eva ca ekaḥ anekaḥ ca sarvasattvātma-vedanāt
saḥ eva idam jagat dhatte jagatkośaḥ tathā eva hi
13. saḥ eva ekaḥ ca anekaḥ ca (asti).
sarvasattvātma-vedanāt (saḥ eva ekaḥ anekaḥ ca asti).
saḥ eva idam jagat dhatte.
tathā eva hi (saḥ) jagatkośaḥ (asti).
13. He (the ātman/brahman) is indeed both one and many, due to the realization of the (one) self (ātman) in all beings. He alone sustains this world (jagat), and he is indeed the very treasury (kośa) of the world (jagat).
इमाश्चित्तमहाम्भोधौ त्रिजगल्लववीचयः ।
प्रज्ञास्तस्मिन्कचन्त्यप्सु द्रवत्वाच्चक्रता इव ॥ १४ ॥
imāścittamahāmbhodhau trijagallavavīcayaḥ ,
prajñāstasminkacantyapsu dravatvāccakratā iva 14
14. imāḥ cittamahāmbhodhau trijagallavavīcayaḥ
prajñāḥ tasmin kacanti apsu dravatvāt cakratā iva
14. imāḥ trijagallavavīcayaḥ (ca) prajñāḥ cittamahāmbhodhau tasmin apsu dravatvāt cakratā iva kacanti.
14. These small waves (vīci) of the three worlds (tri-jagat), as well as these cognitions (prajñā), manifest in that great ocean of consciousness (citta). They shine like circular patterns (cakratā) in water (apsu) due to its fluidity (dravatva).
सोऽहं भवानेव भवान्संपन्नोऽद्वैतवेदनात् ।
स भवान्न भवेन्नाहं जातो बोधबृहद्वपुः ॥ १६ ॥
so'haṃ bhavāneva bhavānsaṃpanno'dvaitavedanāt ,
sa bhavānna bhavennāhaṃ jāto bodhabṛhadvapuḥ 16
16. saḥ aham bhavān eva bhavān sampannaḥ advaitavedanāt
saḥ bhavān na bhavet na aham jātaḥ bodhabṛhadvapuḥ
16. saḥ aham eva bhavān.
advaitavedanāt bhavān sampannaḥ (asti).
saḥ bhavān na bhavet,
na aham (bhavet).
(aham) bodhabṛhadvapuḥ jātaḥ (asmi).
16. That 'I' am indeed 'you'. You have achieved perfection through the realization of non-duality (advaita). Neither that 'you' (as a limited self) nor 'I' (as a limited self) would exist (if not for this truth), because (the true self) is born as the great body of enlightenment (bodha).
त्वंताहंतात्मकं सर्वं विनिगीर्यावबोधतः ।
न त्वं नाहं न सर्वं च सर्वं वा भवति स्वयम् ॥ १७ ॥
tvaṃtāhaṃtātmakaṃ sarvaṃ vinigīryāvabodhataḥ ,
na tvaṃ nāhaṃ na sarvaṃ ca sarvaṃ vā bhavati svayam 17
17. tvantāhantātmakam sarvam vinigīrya avabodhatas na
tvam na aham na sarvam ca sarvam vā bhavati svayam
17. avabodhatas tvantāhantātmakam sarvam vinigīrya,
na tvam,
na aham,
na sarvam ca bhavati.
vā svayam sarvam bhavati.
17. When all that is characterized by "you-ness" and "I-ness" is completely absorbed by pure consciousness, then neither "you" nor "I" nor "everything" exists, or rather, everything becomes the Self (ātman) spontaneously.
गच्छन्न गच्छत्येषोऽणुर्योजनौघगतोऽपि सन् ।
संवित्त्या योजनौघत्वं तस्याणोरन्तरे स्थितम् ॥ १८ ॥
gacchanna gacchatyeṣo'ṇuryojanaughagato'pi san ,
saṃvittyā yojanaughatvaṃ tasyāṇorantare sthitam 18
18. gacchan na gacchati eṣaḥ aṇuḥ yojanaughagataḥ api san
saṃvittyā yojanaughatvam tasya aṇoḥ antare sthitam
18. eṣaḥ aṇuḥ gacchan api yojanaughagataḥ san,
na gacchati.
saṃvittyā tasya aṇoḥ antare yojanaughatvam sthitam.
18. Even when moving, this subtle particle does not truly move, though it may appear to have traversed vast distances. Through consciousness, the vastness of these distances is actually contained within that very subtle particle.
न गच्छत्येष यातोऽपि संप्राप्तोऽपि च नागतः ।
स्वसत्ताकाशकोशान्तर्वासित्वाद्देशकालयोः ॥ १९ ॥
na gacchatyeṣa yāto'pi saṃprāpto'pi ca nāgataḥ ,
svasattākāśakośāntarvāsitvāddeśakālayoḥ 19
19. na gacchati eṣaḥ yātaḥ api samprāptaḥ api ca na
āgataḥ svasattākāśakośāntarvāsitvāt deśakālayoḥ
19. eṣaḥ yātaḥ api na gacchati.
ca samprāptaḥ api na āgataḥ.
deśakālayoḥ svasattākāśakośāntarvāsitvāt.
19. This (entity) does not truly go even when it has departed, nor does it truly arrive even when it has reached its destination. This is because both space and time reside within the very sheath of its own intrinsic nature as pure consciousness (ākāśa).
गम्यं यस्य शरीरस्थं क्व किलासौ प्रयाति हि ।
कुचकोटरगः पुत्रः किं मात्रान्यत्र वीक्ष्यते ॥ २० ॥
gamyaṃ yasya śarīrasthaṃ kva kilāsau prayāti hi ,
kucakoṭaragaḥ putraḥ kiṃ mātrānyatra vīkṣyate 20
20. gamyam yasya śarīrastham kva kila asau prayāti hi
kucakoṭaragaḥ putraḥ kim mātrā anyatra vīkṣyate
20. yasya gamyam śarīrastham,
asau kva prayāti hi kila? kucakoṭaragaḥ putraḥ mātrā anyatra kim vīkṣyate?
20. Indeed, where can that (entity) go when its destination is inherent within its own body? How can a son, nestled within his mother's bosom, be seen by his mother anywhere else?
गम्यो यस्य महादेशो यावत्संभवमक्षयः ।
अन्तस्थः सर्वकर्तुर्हिं स कथं क्वेव गच्छति ॥ २१ ॥
gamyo yasya mahādeśo yāvatsaṃbhavamakṣayaḥ ,
antasthaḥ sarvakarturhiṃ sa kathaṃ kveva gacchati 21
21. gamyaḥ yasya mahādeśaḥ yāvat saṃbhavam akṣayaḥ
antasthaḥ sarvakartuḥ hi sa katham kva iva gacchati
21. yasya mahādeśaḥ yāvat saṃbhavam akṣayaḥ gamyaḥ,
hi sa sarvakartuḥ antasthaḥ,
katham kva iva gacchati?
21. The vast, imperishable domain (mahādeśa) which is attainable extends as far as existence itself. Indeed, if this (consciousness) resides within the supreme agent (sarvakartṛ), then how and where can it possibly go?
यथा देशान्तरप्राप्ते कुम्भे वक्त्रसमुद्रिते ।
तदाकाशस्य गमनागमने न तथात्मनः ॥ २२ ॥
yathā deśāntaraprāpte kumbhe vaktrasamudrite ,
tadākāśasya gamanāgamane na tathātmanaḥ 22
22. yathā deśa-antara-prāpte kumbhe vaktra-samudrite
tadā ākāśasya gamana-āgamane na tathā ātmanaḥ
22. yathā vaktra-samudrite kumbhe deśa-antara-prāpte [sati],
tadā ākāśasya gamana-āgamane na [staḥ],
tathā ātmanaḥ [gamana-āgamane na staḥ].
22. Just as when a jar, with its mouth open, moves to another place, there is no actual coming and going for the space (ākāśa) within it, nor is there such for the self (ātman).
चित्तता स्थाणुता स्वान्तर्यदा स्तोऽनुभवात्मिके ।
चेतनस्य जडस्यैव तदासौ द्वयमेव च ॥ २३ ॥
cittatā sthāṇutā svāntaryadā sto'nubhavātmike ,
cetanasya jaḍasyaiva tadāsau dvayameva ca 23
23. cittatā sthāṇutā sva-antar yadā staḥ anubhava-ātmake
cetanasya jaḍasya eva tadā asau dvayam eva ca
23. yadā cittatā sthāṇutā anubhava-ātmake [satyau] sva-antar staḥ,
tadā asau cetanasya jaḍasya eva dvayam eva ca [bhavati].
23. When both the states of consciousness and immobility exist within one's own self, appearing as the nature of experience, then that (self) is indeed both the conscious and the inert.
यदा चेतनपाषाणसत्तैकात्मैकचिद्वपुः ।
तदा चेतन एवासौ पाषाण इव राक्षसि ॥ २४ ॥
yadā cetanapāṣāṇasattaikātmaikacidvapuḥ ,
tadā cetana evāsau pāṣāṇa iva rākṣasi 24
24. yadā cetana-pāṣāṇa-sattā-eka-ātma-eka-cit-vapuḥ
tadā cetanaḥ eva asau pāṣāṇaḥ iva rākṣasi
24. rākṣasi! yadā [asau] cetana-pāṣāṇa-sattā-eka-ātma-eka-cit-vapuḥ [bhavati],
tadā asau pāṣāṇaḥ iva cetanaḥ eva [bhavati].
24. O Rākṣasī, when the self (ātman) is characterized by a singular existence, one in nature, and a singular body of consciousness that encompasses both the conscious and the inert, then that (self) is indeed purely conscious, yet it remains as unmoving and immutable as a stone.
परमव्योम्न्यनाद्यन्ते चिन्मात्रपरमात्मना ।
विचित्रं त्रिजगच्चित्रं तेनेदमकृतं कृतम् ॥ २५ ॥
paramavyomnyanādyante cinmātraparamātmanā ,
vicitraṃ trijagaccitraṃ tenedamakṛtaṃ kṛtam 25
25. parama-vyomni anādi-ante cit-mātra-paramātmanā |
vicitram tri-jagat-citram tena idam akṛtam kṛtam ||
25. anādi-ante parama-vyomni cit-mātra-paramātmanā
(tena) idam vicitram tri-jagat-citram akṛtam kṛtam
25. In the supreme, beginningless and endless expanse, by the supreme Self (paramātman), which is pure consciousness, this wondrous image of the three worlds, though fundamentally uncreated, is nonetheless brought into being.
तत्संवित्त्या वह्निसत्ता तेनात्यक्तानलाकृतिः ।
सर्वगोऽप्यदहत्येव स जगद्द्रव्यपावकः ॥ २६ ॥
tatsaṃvittyā vahnisattā tenātyaktānalākṛtiḥ ,
sarvago'pyadahatyeva sa jagaddravyapāvakaḥ 26
26. tat-saṃvittyā vahni-sattā tena atyakta-anala-ākṛtiḥ |
sarva-gaḥ api adahati eva saḥ jagat-dravya-pāvakaḥ ||
26. tat-saṃvittyā tena atyakta-anala-ākṛtiḥ vahni-sattā (bhavati);
saḥ sarva-gaḥ api jagat-dravya-pāvakaḥ eva na adahati
26. By its (the supreme Self's) consciousness (saṃvit), the intrinsic nature (sattā) of fire (vahni) exists; hence, its form is never devoid of fire. Even though it is all-pervading, that fire (pāvaka) which consumes the substance (dravya) of the world (jagat) does not actually burn (adahati).
प्रज्वलद्भास्वराकारान्निर्मलाद्गगनादपि ।
प्रज्वलच्चेतनैकात्मा तस्मादग्निः स जायते ॥ २७ ॥
prajvaladbhāsvarākārānnirmalādgaganādapi ,
prajvalaccetanaikātmā tasmādagniḥ sa jāyate 27
27. pra-jvalat-bhāsvara-ākārāt nirmalāt gaganāt api |
pra-jvalat-cetanā-eka-ātmā tasmāt agniḥ saḥ jāyate ||
27. nirmalāt pra-jvalat-bhāsvara-ākārāt gaganāt api,
pra-jvalat-cetanā-eka-ātmā agniḥ tasmāt saḥ jāyate
27. Even from the pure sky (gagana), which has a blazing, radiant form, that fire (agni), whose intrinsic nature (ātman) is a single blazing consciousness, is born (jāyate) from that (gaganāt).
संवेदनाद्यदर्कादिप्रकाशस्य प्रकाशकः ।
न नश्यत्यात्मभारूपो महाकल्पाम्बुदैरपि ॥ २८ ॥
saṃvedanādyadarkādiprakāśasya prakāśakaḥ ,
na naśyatyātmabhārūpo mahākalpāmbudairapi 28
28. saṃvedanāt yat arka-ādi-prakāśasya prakāśakaḥ | na
naśyati ātma-bhā-rūpaḥ mahā-kalpa-ambudaiḥ api ||
28. saṃvedanāt yat arka-ādi-prakāśasya prakāśakaḥ (saḥ agniḥ);
saḥ ātma-bhā-rūpaḥ mahā-kalpa-ambudaiḥ api na naśyati
28. From pure sensation (saṃvedana), that which is the illuminator of the light of the sun (arka) and other luminaries, that very form (rūpa) of self-radiance (ātma-bhā) does not perish (na naśyati) even by the clouds (ambudaiḥ) of a great cosmic dissolution (mahākalpa).
अनेत्रलभ्योऽनुभवरूपो हृद्गृहदीपकः ।
सर्वसत्ताप्रदोऽनन्तः प्रकाशः परमः स्मृतः ॥ २९ ॥
anetralabhyo'nubhavarūpo hṛdgṛhadīpakaḥ ,
sarvasattāprado'nantaḥ prakāśaḥ paramaḥ smṛtaḥ 29
29. anetralabhyaḥ anubhavarūpaḥ hṛdgṛhadīpakaḥ
sarvasattāpradaḥ anantaḥ prakāśaḥ paramaḥ smṛtaḥ
29. paramaḥ anantaḥ prakāśaḥ anetralabhyaḥ
anubhavarūpaḥ hṛdgṛhadīpakaḥ sarvasattāpradaḥ smṛtaḥ
29. The supreme light (prakāśa) is considered to be beyond the reach of the eyes, having the nature of direct experience, illuminating the abode of the heart, infinite, and the bestower of all existence.
प्रवर्ततेऽस्मदालोको मनःषष्ठेन्द्रियातिगात् ।
येनान्तरापि वस्तूनां दृष्टा दृश्यचमत्कृतिः ॥ ३० ॥
pravartate'smadāloko manaḥṣaṣṭhendriyātigāt ,
yenāntarāpi vastūnāṃ dṛṣṭā dṛśyacamatkṛtiḥ 30
30. pravartate asmadālokaḥ manaḥṣaṣṭhendriyātigāt
yena antarā api vastūnām dṛṣṭā dṛśyacamatkṛtiḥ
30. asmadālokaḥ manaḥṣaṣṭhendriyātigāt pravartate
yena antarā api vastūnām dṛśyacamatkṛtiḥ dṛṣṭā
30. Our perception (āloka) originates from that which transcends the mind and the six senses. By this, the wondrous beauty of objects is perceived even internally.
लतागुल्माङ्कुरादीनामनक्षाणां च पोषकः ।
उत्सेधवेदनाकारः प्रकाशोऽनुभवात्मकः ॥ ३१ ॥
latāgulmāṅkurādīnāmanakṣāṇāṃ ca poṣakaḥ ,
utsedhavedanākāraḥ prakāśo'nubhavātmakaḥ 31
31. latāgulmāṅkurādīnām anakṣāṇām ca poṣakaḥ
utsedhavedanākāraḥ prakāśaḥ anubhavātmakaḥ
31. anubhavātmakaḥ utsedhavedanākāraḥ prakāśaḥ
latāgulmāṅkurādīnām anakṣāṇām ca poṣakaḥ
31. That light (prakāśa), whose intrinsic nature (ātman) is experience and whose form is rising consciousness, is also the nourisher of vines, bushes, sprouts, and other eye-less beings (plants).
कालाकाशक्रियासत्ता जगत्तत्रास्ति वेदने ।
स्वामी कर्ता पिता भोक्ता आत्मत्वाच्च न किंचन ॥ ३२ ॥
kālākāśakriyāsattā jagattatrāsti vedane ,
svāmī kartā pitā bhoktā ātmatvācca na kiṃcana 32
32. kāla ākāśa kriyā sattā jagat tatra asti vedane
svāmī kartā pitā bhoktā ātmatvāt ca na kiñcana
32. kāla ākāśa kriyā sattā jagat tatra vedane asti
svāmī kartā pitā bhoktā ca ātmatvāt na kiñcana
32. Time, space, action, and existence - the entire world (jagat) - all reside within that consciousness (vedana). Due to its self-nature (ātman), it is the lord, the doer, the father, and the experiencer, yet it is nothing in particular.
अणुत्वमजहत्सोऽणुर्जगद्रत्नसमुद्गकः ।
मातृमानप्रमेयात्म जगन्नास्तीति केवले ॥ ३३ ॥
aṇutvamajahatso'ṇurjagadratnasamudgakaḥ ,
mātṛmānaprameyātma jagannāstīti kevale 33
33. aṇutvam ajahat saḥ aṇuḥ jagatratnasamudgakaḥ
mātṛmānaprameyātma jagat na asti iti kevale
33. saḥ aṇuḥ aṇutvam ajahat jagatratnasamudgakaḥ (bhavati).
kevale (hi tasya) mātṛmānaprameyātma jagat na asti iti (jñeyam).
33. While not abandoning its inherent subtlety, that subtle (consciousness) is the jewel-casket of the world. In the absolute, its essence (ātman) is that the world (jagat) – as something known by a subject (mātṛ) through means of knowledge (māna) – does not exist.
स एव सर्वजगति सर्वत्र कचति स्फुटम् ।
यदा जगत्त्समुद्गेऽस्मिंस्तदासौ परमो मणिः ॥ ३४ ॥
sa eva sarvajagati sarvatra kacati sphuṭam ,
yadā jagattsamudge'smiṃstadāsau paramo maṇiḥ 34
34. saḥ eva sarvajagati sarvatra kacati sphuṭam yadā
jagat samudge asmin tadā asau paramaḥ maṇiḥ
34. saḥ eva sarvajagati sarvatra sphuṭam kacati.
yadā jagat asmin samudge (asti),
tadā asau paramaḥ maṇiḥ (bhavati).
34. That very (subtle consciousness) distinctly manifests everywhere throughout the entire world. When the world (jagat) is regarded as being within this (very consciousness, which is like a) casket, then that (consciousness) itself is the supreme jewel.
दुर्बोधत्वात्तमः सोऽणुश्चिन्मात्रत्वात्प्रकाशदृक् ।
सोऽस्ति संवित्तिरूपत्वादक्षातीतस्तथा न सन् ॥ ३५ ॥
durbodhatvāttamaḥ so'ṇuścinmātratvātprakāśadṛk ,
so'sti saṃvittirūpatvādakṣātītastathā na san 35
35. durbodhatvāt tamaḥ saḥ aṇuḥ cinmātratvāt prakāśadṛk
saḥ asti saṃvittirūpatvāt akṣātītaḥ tathā na san
35. saḥ aṇuḥ durbodhatvāt tamaḥ cinmātratvāt prakāśadṛk (bhavati).
saḥ saṃvittirūpatvāt asti,
tathā akṣātītaḥ (iti) na san (bhavati).
35. That subtle (consciousness) is like darkness because of its incomprehensibility, yet it is a beacon of light (prakāśadṛk) because of its nature as pure consciousness (cinmātra). It exists by virtue of being of the nature of pure awareness (saṃvitti), yet simultaneously, it is not existent (san) in a conventional sense, as it is beyond the senses (akṣātīta).
दूरे सोऽनक्षलभ्यत्वाच्चिदूपत्वान्न दूरगः ।
सर्वसंवेदनाच्छैलो ह्यसावेवाणुरेव सन् ॥ ३६ ॥
dūre so'nakṣalabhyatvāccidūpatvānna dūragaḥ ,
sarvasaṃvedanācchailo hyasāvevāṇureva san 36
36. dūre saḥ anakṣalabhyatvāt citrūpatvāt na dūragaḥ
sarvasaṃvedanāt śailaḥ hi asau eva aṇuḥ eva san
36. saḥ anakṣalabhyatvāt dūre (asti),
citrūpatvāt na dūragaḥ (asti).
hi asau sarvasaṃvedanāt śailaḥ eva (asti),
(tathā) aṇuḥ eva san (asti).
36. That (consciousness) appears distant because it cannot be grasped by the senses (anakṣalabhya), yet it is not distant because its nature is pure consciousness (citrūpa). Indeed, that very (consciousness) is vast like a mountain (śaila) because of its all-encompassing awareness (sarvasaṃvedana), while at the same time, it truly is subtle (aṇu) by its very existence (san).
तत्संवेदनमात्रं यत्तदिदं भासते जगत् ।
न सत्यमस्ति शैलादि तेनाणावेव मेरुता ॥ ३७ ॥
tatsaṃvedanamātraṃ yattadidaṃ bhāsate jagat ,
na satyamasti śailādi tenāṇāveva merutā 37
37. tat saṃvedanamātram yat tat idam bhāsate jagat
na satyam asti śailādi tena aṇau eva merutā
37. yat idam jagat tat saṃvedanamātram bhāsate
śailādi satyam na asti tena aṇau eva merutā
37. This entire universe appears solely as a manifestation of that pure consciousness (saṃvedana). Mountains and other such things are not inherently real. Therefore, even in an atom, the vastness of Mount Meru can exist.
निमेषप्रतिभासो हि निमेष इति कथ्यते ।
कल्पेति प्रतिभासो हि कल्पशब्देन कथ्यते ॥ ३८ ॥
nimeṣapratibhāso hi nimeṣa iti kathyate ,
kalpeti pratibhāso hi kalpaśabdena kathyate 38
38. nimeṣapratibhāsaḥ hi nimeṣa iti kathyate
kalpa iti pratibhāsaḥ hi kalpaśabdena kathyate
38. hi nimeṣapratibhāsaḥ nimeṣa iti kathyate hi
kalpa iti pratibhāsaḥ kalpaśabdena kathyate
38. Indeed, a perception that is momentary (nimeṣa) is called a 'nimeṣa'. Similarly, a perception that is aeon-long (kalpa) is called by the word 'kalpa'.
कल्पक्रियाविलासो हि निमेषः प्रतिभासते ।
बहुयोजनकोटिस्थं मनस्येव महापुरम् ॥ ३९ ॥
kalpakriyāvilāso hi nimeṣaḥ pratibhāsate ,
bahuyojanakoṭisthaṃ manasyeva mahāpuram 39
39. kalpakriyāvilāsaḥ hi nimeṣaḥ pratibhāsate
bahuyojanakoṭistham manasi eva mahāpuram
39. hi kalpakriyāvilāsaḥ nimeṣaḥ pratibhāsate
bahuyojanakoṭistham mahāpuram manasi eva
39. Indeed, the entire unfolding of an aeon (kalpa) appears as merely a moment (nimeṣa). This is comparable to a great city, spanning millions of yojanas, existing solely within the mind (manas).
निमेषजठरे कल्पसंभवः समुदेति हि ।
महानगरनिर्माणं मुकुरेऽन्तरिवामले ॥ ४० ॥
nimeṣajaṭhare kalpasaṃbhavaḥ samudeti hi ,
mahānagaranirmāṇaṃ mukure'ntarivāmale 40
40. nimeṣajaṭhare kalpasambhavaḥ samudeti hi
mahānagaranirmāṇam mukure antaḥ iva amale
40. hi nimeṣajaṭhare kalpasambhavaḥ samudeti
amale mukure antaḥ iva mahānagaranirmāṇam
40. Indeed, the emergence of an entire aeon (kalpa) arises within the womb of a mere moment (nimeṣa). This is comparable to the construction of a great city appearing within a pristine mirror.
निमेषकल्पशैलादिपूरयोजनकोटयः ।
यत्राऽणावेव विद्यन्ते तत्र द्वैतैक्यते कुतः ॥ ४१ ॥
nimeṣakalpaśailādipūrayojanakoṭayaḥ ,
yatrā'ṇāveva vidyante tatra dvaitaikyate kutaḥ 41
41. nimeṣakalpaśailādipūrayojanakoṭayaḥ yatra
aṇau eva vidyante tatra dvaitaikyate kutaḥ
41. yatra nimeṣakalpaśailādipūrayojanakoṭayaḥ aṇau eva vidyante,
tatra dvaitaikyate kutaḥ (bhavet)?
41. Where countless crores (koṭayaḥ) of yojanas, filled with (pūra) things like (ādi) mountains (śaila) lasting for kalpas and even the blink of an eye (nimeṣa), exist (vidyante) within an atom (aṇau) itself, from where (kutaḥ) can there be such distinctions as duality (dvaita) or non-duality/unity (aikyatā)?
कृतवान्प्रागिदमहमिति बुद्धावुदेति हि ।
क्षणात्सत्यमसत्यं च दृष्टान्तः स्वप्नविभ्रमः ॥ ४२ ॥
kṛtavānprāgidamahamiti buddhāvudeti hi ,
kṣaṇātsatyamasatyaṃ ca dṛṣṭāntaḥ svapnavibhramaḥ 42
42. kṛtavān prāk idam aham iti buddhau udeti hi kṣaṇāt
satyam asatyam ca dṛṣṭāntaḥ svapnavibhramaḥ
42. hi,
prāk "idam aham kṛtavān" iti buddhau udeti.
kṣaṇāt satyam asatyam ca (bhavati),
svapnavibhramaḥ dṛṣṭāntaḥ (yathā).
42. Indeed (hi), the thought, 'I (aham) did (kṛtavān) this (idam) before (prāk),' arises (udeti) in the intellect (buddhau). In a moment (kṣaṇāt), both truth (satyam) and untruth (asatyam) become apparent, just like (dṛṣṭāntaḥ) the delusion (vibhramaḥ) of a dream (svapna).
दुःखे कालः सुदीर्घो हि सुखे लघुतरः सदा ।
रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य चोदिता ॥ ४३ ॥
duḥkhe kālaḥ sudīrgho hi sukhe laghutaraḥ sadā ,
rātrirdvādaśavarṣāṇi hariścandrasya coditā 43
43. duḥkhe kālaḥ sudīrghaḥ hi sukhe laghutaraḥ sadā
rātriḥ dvādaśavarṣāṇi hariścandra-sya ca uditā
43. hi,
duḥkhe kālaḥ sudīrghaḥ (bhavati); sukhe sadā laghutaraḥ (bhavati).
ca hariścandra-sya rātriḥ dvādaśavarṣāṇi uditā (asti).
43. Indeed (hi), in sorrow (duḥkhe), time (kālaḥ) is very long (sudīrghaḥ), while in happiness (sukhe), it is always (sadā) much shorter (laghutaraḥ). For example, Hariścandra's night (rātriḥ) is said to have been (coditā) twelve years (dvādaśavarṣāṇi) long.
निश्चयो य उदेत्यन्तः सत्यात्मा सत्य एव च ।
हेम्नीव कटकादित्वं स एव चिति राजते ॥ ४४ ॥
niścayo ya udetyantaḥ satyātmā satya eva ca ,
hemnīva kaṭakāditvaṃ sa eva citi rājate 44
44. niścayaḥ yaḥ udeti antaḥ satyātmā satyaḥ eva
ca hemny iva kaṭakāditvam saḥ eva citi rājate
44. yaḥ niścayaḥ antaḥ udeti,
(yaḥ) satyātmā ca eva satyaḥ (asti),
saḥ eva hemny iva kaṭakāditvam (yathā),
citi rājate.
44. That conviction (niścayaḥ) which (yaḥ) arises (udeti) within (antaḥ) and possesses a true (satya) essence (ātman), and which is indeed (eva ca) true, that (saḥ) itself (eva) shines (rājate) in consciousness (citi) just as (iva) the form of a bracelet (kaṭakāditvam) (shines) in gold (hemny).
न निमेषोऽस्ति नो कल्पो नादूरं न च दूरता ।
चिदणुप्रतिभैवैवं स्थितान्यान्यान्यवस्तुवत् ॥ ४५ ॥
na nimeṣo'sti no kalpo nādūraṃ na ca dūratā ,
cidaṇupratibhaivaivaṃ sthitānyānyānyavastuvat 45
45. na nimeṣaḥ asti na u kalpaḥ na adūram na ca dūratā
cid-aṇu-pratibhā eva evam sthitā anyāni anyāni vastu-vat
45. cid-aṇu-pratibhā eva evam sthitā.
nimeṣaḥ na asti,
na u kalpaḥ,
na adūram,
na ca dūratā.
anyāni anyāni vastu-vat.
45. There is no blink of an eye, no cosmic cycle (kalpa), no nearness, nor distance. The brilliance of the atomic consciousness (cit-aṇu) thus exists, appearing as if it were various other objects.
प्रकाशतमसोर्दूरादूरयोः क्षणकल्पयोः ।
एकचिद्देहयोरेव न भेदोऽस्ति मनागपि ॥ ४६ ॥
prakāśatamasordūrādūrayoḥ kṣaṇakalpayoḥ ,
ekaciddehayoreva na bhedo'sti manāgapi 46
46. prakāśa-tamasoḥ dūra-adūrayoḥ kṣaṇa-kalpayoḥ
eka-cid-dehayoḥ eva na bhedaḥ asti manāk api
46. prakāśa-tamasoḥ dūra-adūrayoḥ kṣaṇa-kalpayoḥ,
eka-cid-dehayoḥ eva,
manāk api bhedaḥ na asti.
46. There is not even the slightest distinction (bheda) between light and darkness, between far and near, or between a moment and a cosmic cycle (kalpa), for they are truly (eva) just aspects of the single body of consciousness (cit-deha).
प्रत्यक्षमक्षसारत्वादप्रत्यक्षं ततोऽतिगम् ।
दृश्यत्वेनैष वोदेति चेता द्रष्टैव सद्वपुः ॥ ४७ ॥
pratyakṣamakṣasāratvādapratyakṣaṃ tato'tigam ,
dṛśyatvenaiṣa vodeti cetā draṣṭaiva sadvapuḥ 47
47. pratyakṣam akṣa-sāratvāt apratyakṣam tataḥ atigam
dṛśyatvena eṣaḥ vaḥ udeti cetā draṣṭā eva sad-vapuḥ
47. pratyakṣam akṣa-sāratvāt (bhavati).
apratyakṣam tataḥ atigam (bhavati).
eṣaḥ cetā,
draṣṭā eva sad-vapuḥ (san),
dṛśyatvena vaḥ udeti.
47. That which is directly perceptible (pratyakṣam) exists because its essence is derived from the senses (akṣa-sāratvāt); that which is imperceptible (apratyakṣam) transcends this. It is by virtue of its very perceptibility (dṛśyatvena) that this consciousness (cetā) arises, being the Seer (draṣṭā) itself, whose essential form (vapuḥ) is pure existence (sat).
यावत्कटकसंवित्तिस्तावन्नास्तीव हेमता ।
यावच्च दृश्यतापत्तिस्तावन्नास्तीव सा कला ॥ ४८ ॥
yāvatkaṭakasaṃvittistāvannāstīva hematā ,
yāvacca dṛśyatāpattistāvannāstīva sā kalā 48
48. yāvat kaṭaka-saṃvittiḥ tāvat na asti iva hema-tā
yāvat ca dṛśyatā-āpattiḥ tāvat na asti iva sā kalā
48. yāvat kaṭaka-saṃvittiḥ (asti),
tāvat hema-tā iva na asti.
yāvat ca dṛśyatā-āpattiḥ (asti),
tāvat sā kalā iva na asti.
48. As long as there is the perception (saṃvitti) of a bracelet, there is, as it were, no inherent 'gold-ness' (hema-tā). And as long as there is the manifestation (āpatti) of perceptibility (dṛśyatā), there is, as it were, no such subtle part (kalā) [that is distinct from the whole].
कटकत्वेऽकृतेऽदृष्टे सुवर्णत्वमिवाततम् ।
केवलं निर्मलं शुद्धं ब्रह्मैव परिदृश्यते ॥ ४९ ॥
kaṭakatve'kṛte'dṛṣṭe suvarṇatvamivātatam ,
kevalaṃ nirmalaṃ śuddhaṃ brahmaiva paridṛśyate 49
49. kaṭakatve akṛte adṛṣṭe suvarṇatvam iva ātatam
kevalam nirmalam śuddham brahma eva paridṛśyate
49. akṛte adṛṣṭe kaṭakatve suvarṇatvam iva ātatam
kevalam nirmalam śuddham brahma eva paridṛśyate
49. Just as the inherent quality of gold (suvarṇatvam) pervades, even when it is not yet fashioned into a bracelet or perceived as one, so too is only the pure, stainless Brahman ultimately seen.
सर्वत्वादेव सद्रूपो दुर्लक्ष्यत्वादसद्वपुः ।
चेतनश्चेतनात्मत्वाच्चेत्यासंभवतस्त्वचित् ॥ ५० ॥
sarvatvādeva sadrūpo durlakṣyatvādasadvapuḥ ,
cetanaścetanātmatvāccetyāsaṃbhavatastvacit 50
50. sarvatvāt eva sadrūpaḥ durlakṣyatvāt asadvapuḥ
cetanaḥ cetanātmatvāt cetyāsaṃbhavataḥ tu acit
50. sarvatvāt eva sadrūpaḥ durlakṣyatvāt asadvapuḥ
cetanātmatvāt cetanaḥ cetyāsaṃbhavataḥ tu acit
50. Because of its all-encompassing nature, it is indeed of the form of existence. However, because it is difficult to perceive, it is as if formless. It is conscious because consciousness is its very essence (ātmatvam), yet it is non-conscious because it cannot become an object of thought.
चिच्चमत्कारमात्रात्मन्यस्मिंश्चित्प्रतिभात्मनि ।
जगत्यनिलवृक्षाभे चिच्चेत्यकलने कुतः ॥ ५१ ॥
ciccamatkāramātrātmanyasmiṃścitpratibhātmani ,
jagatyanilavṛkṣābhe ciccetyakalane kutaḥ 51
51. citcamatkāramātrātmani asmin citpratibhātmani
jagati anilavṛkṣābhe ciccetyakalane kutaḥ
51. asmin citcamatkāramātrātmani citpratibhātmani
jagati anilavṛkṣābhe ciccetyakalane kutaḥ
51. In this reality (ātman) that is merely the wonder of consciousness, which is the very manifestation of consciousness, and in this world that is like a tree swayed by the wind (ephemeral and illusory), from where could the distinction between consciousness and cognized objects (citcetyakalane) arise?
यथा तापस्य पीनस्य भासनं मृगतृष्णिका ।
एवं पीवरमद्वैतं तथा चिद्भासनं जगत् ॥ ५२ ॥
yathā tāpasya pīnasya bhāsanaṃ mṛgatṛṣṇikā ,
evaṃ pīvaramadvaitaṃ tathā cidbhāsanaṃ jagat 52
52. yathā tāpasya pīnasya bhāsanam mṛgatṛṣṇikā
evam pīvaram advaitam tathā cidbhāsanam jagat
52. yathā pīnasya tāpasya mṛgatṛṣṇikā bhāsanam
evam tathā pīvaram advaitam cidbhāsanam jagat
52. Just as a mirage is the appearance caused by intense heat, so also is the world merely a manifestation of consciousness (cit) within the expansive, non-dual (advaitam) reality.
अर्कांशुभिः सूक्ष्मतरनिर्माणं यदनामयम् ।
अस्तितानास्तिते तत्र कल्पादेरिव कैव धीः ॥ ५३ ॥
arkāṃśubhiḥ sūkṣmataranirmāṇaṃ yadanāmayam ,
astitānāstite tatra kalpāderiva kaiva dhīḥ 53
53. arkāṃśubhiḥ sūkṣmataranirmāṇam yat anāmayam
astitā nāstite tatra kalpādeḥ iva kā eva dhīḥ
53. arkāṃśubhiḥ yat sūkṣmataranirmāṇam anāmayam [asti],
tatra astitā nāstite [viṣaye] kalpādeḥ iva kā eva dhīḥ [bhavati]?
53. When something possesses an exceedingly subtle structure, formed by the sun's rays and free from affliction, what intellect (dhī) could possibly ascertain its existence or non-existence there, just as it is difficult to grasp the beginning of a cosmic cycle (kalpa)?
माययांशुकणाङ्के खे यथा कचति काञ्चनम् ।
तथा जगदिदं भाति चिच्चेत्यकलने कुतः ॥ ५४ ॥
māyayāṃśukaṇāṅke khe yathā kacati kāñcanam ,
tathā jagadidaṃ bhāti ciccetyakalane kutaḥ 54
54. māyayā aṃśukaṇāṅke khe yathā kacati kāñcanam
tathā jagat idam bhāti cit cetyakalane kutaḥ
54. yathā māyayā aṃśukaṇāṅke khe kāñcanam kacati,
tathā idam jagat bhāti.
[kimtu] cit cetyakalane kutaḥ [bhavati]?
54. Just as gold appears to shimmer in the sky, marked by particles of illusion (māyā), so too does this world (jagat) manifest. How can it truly shine or exist when it is merely a cognition (kalane) of consciousness (cit) and the cognized (cetya)?
स्वप्नगन्धर्वसंकल्पनगरे कुड्यवेदनम् ।
न सन्नासद्यथा तद्वद्विद्धि दीर्घभ्रमं जगत् ॥ ५५ ॥
svapnagandharvasaṃkalpanagare kuḍyavedanam ,
na sannāsadyathā tadvadviddhi dīrghabhramaṃ jagat 55
55. svapnagandharvasaṅkalpanagare kuḍyavedanam na sat
na asat yathā tadvat viddhi dīrghabhramam jagat
55. yathā svapnagandharvasaṅkalpanagare kuḍyavedanam na sat na asat [asti],
tadvat jagat dīrghabhramam viddhi.
55. Just as in a city conjured by imagination, such as a dream-city or a Gandharva-city, the perception of its walls is neither truly existent nor truly non-existent, so too should you understand this world (jagat) as a long-lasting delusion (bhrama).
तथा चैवंविधन्यायभावनाभ्यासनिर्मलात् ।
चिदाकाशेन निर्याति यथा भूतार्थदर्शिनः ॥ ५६ ॥
tathā caivaṃvidhanyāyabhāvanābhyāsanirmalāt ,
cidākāśena niryāti yathā bhūtārthadarśinaḥ 56
56. tathā ca evaṃvidhanyāyabhāvanābhyāsanirmalāt
cit ākāśena niryāti yathā bhūtārthadarśinaḥ
56. tathā ca evaṃvidhanyāyabhāvanābhyāsanirmalāt [jñānāt],
yathā bhūtārthadarśinaḥ [puruṣaḥ],
[tathā saḥ] cit ākāśena niryāti.
56. And in this way, through the practice and purification achieved by contemplating such principles, one transcends into the expanse of pure consciousness (cit-ākāśa), just like one who beholds the true nature of existence.
न कुड्याकाशयोर्भेदो दृश्यसंवेदनादृते ।
आब्रह्मजीवकलनाद्यद्रूढं रूढमेव च ॥ ५७ ॥
na kuḍyākāśayorbhedo dṛśyasaṃvedanādṛte ,
ābrahmajīvakalanādyadrūḍhaṃ rūḍhameva ca 57
57. na kuḍyākāśayoḥ bhedaḥ dṛśyasaṃvedanāt ṛte
ābrahmajīvakalnāt yat rūḍham rūḍham eva ca
57. kuḍyākāśayoḥ bhedaḥ dṛśyasaṃvedanāt ṛte na.
ābrahmajīvakalnāt yat rūḍham (tat) rūḍham eva ca (asti).
57. There is no distinction between a wall and space, apart from what is perceived and cognized. That which is firmly established, originating from the conceptualization of the supreme reality (brahman) and the individual soul (jīva), is indeed truly established.
प्रतिभासाच्चिदाकाशे सत्त्वशून्यं भवन्ति ताः ।
प्रकचन्ति ह्यनिर्भाव्याः प्रभापिण्ड इव प्रभाः ॥ ५८ ॥
pratibhāsāccidākāśe sattvaśūnyaṃ bhavanti tāḥ ,
prakacanti hyanirbhāvyāḥ prabhāpiṇḍa iva prabhāḥ 58
58. pratibhāsāt cit-ākāśe sattvaśūnyam bhavanti tāḥ
prakacanti hi anirbhāvyāḥ prabhāpiṇḍaḥ iva prabhāḥ
58. cit-ākāśe pratibhāsāt tāḥ sattvaśūnyam bhavanti hianirbhāvyāḥ prabhāḥ prabhāpiṇḍaḥ iva prakacanti।
58. From the manifestation within the space of consciousness, these (appearances) become devoid of substance. Indeed, these inconceivable forms appear, just like rays (prabhā) emanating from a mass of light (prabhāpiṇḍa).
पृथक्तामतिभासस्य स्वचमत्कारयोगतः ।
सर्वात्मिका हि प्रतिभा परा वृक्षात्मबीजवत् ॥ ५९ ॥
pṛthaktāmatibhāsasya svacamatkārayogataḥ ,
sarvātmikā hi pratibhā parā vṛkṣātmabījavat 59
59. pṛthaktāmatibhāsasya svacamatkārayogataḥ
sarvātmikā hi pratibhā parā vṛkṣātmabījavat
59. parā sarvātmikā pratibhā hi.
pṛthaktāmatibhāsasya svacamatkārayogataḥ (asti).
vṛkṣātmabījavat (sā).
59. The supreme (parā) manifestation (pratibhā) is indeed all-pervading (sarvātmikā). The mental appearance of separateness (pṛthaktā) arises from its own wondrous power. It is like the essence of a tree within a seed (bīja).
बीजमन्तस्थवृक्षत्वं नानाऽनाना यथैकदृक् ।
तथाऽसंख्यजगद्ब्रह्म शान्तमाकाशकोशवत् ॥ ६० ॥
bījamantasthavṛkṣatvaṃ nānā'nānā yathaikadṛk ,
tathā'saṃkhyajagadbrahma śāntamākāśakośavat 60
60. bījam antasthavṛkṣatvam nānā anānā yathā ekadṛk
tathā asaṃkhyajagat brahma śāntam ākāśakośavat
60. yathā bījam antasthavṛkṣatvam ekadṛk nānā anānā (pasyati),
tathā asaṃkhyajagat brahma ākāśakośavat śāntam (asti)।
60. Just as the inherent 'treeness' (vṛkṣatva) within a seed is (seen as) both manifold (nānā) and non-manifold (anānā) from a single perspective (ekadṛk), similarly, the supreme reality (brahman), which contains countless worlds, remains tranquil, like the encompassing sheath of space (ākāśakośa).
बीजस्यान्तस्थवृक्षस्य व्योमाद्वैता स्थितिर्यथा ।
ब्रह्मणोऽन्तस्थजगतः साक्षित्वाच्चित्स्थितिस्तथा ॥ ६१ ॥
bījasyāntasthavṛkṣasya vyomādvaitā sthitiryathā ,
brahmaṇo'ntasthajagataḥ sākṣitvāccitsthitistathā 61
61. bījasya antastha-vṛkṣasya vyoma-advaitā sthitiḥ yathā
brahmaṇaḥ antastha-jagataḥ sākṣitvāt cit-sthitiḥ tathā
61. yathā bījasya antastha-vṛkṣasya vyoma-advaitā sthitiḥ
tathā brahmaṇaḥ antastha-jagataḥ sākṣitvāt cit-sthitiḥ
61. Just as the tree, though latent within a seed, has a non-dual existence in space (vyoma), similarly, the world, inherent within Brahman (brahman), has a state of consciousness (cit) because Brahman (brahman) is its witness.
शान्तं समस्तमजमेकमनादिमध्यं नेहास्ति काचन कलाकलना कथंचित् ।
निर्द्वन्द्वशान्तमतिरेकमनेकमच्छमाभासरूपमजमेकविकासमास्ते ॥ ६२ ॥
śāntaṃ samastamajamekamanādimadhyaṃ nehāsti kācana kalākalanā kathaṃcit ,
nirdvandvaśāntamatirekamanekamacchamābhāsarūpamajamekavikāsamāste 62
62. śāntam samastam ajam ekam anādi-madhyam
na iha asti kācana kalā-kalanā kathaṃcit
nir-dvandva-śānta-matiḥ ekam anekam
accham ābhāsa-rūpam ajam eka-vikāsam āste
62. (tat) śāntam samastam ajam ekam anādi-madhyam.
iha kācana kalā-kalanā kathaṃcit na asti.
nir-dvandva-śānta-matiḥ ekam anekam accham ābhāsa-rūpam ajam eka-vikāsam āste.
62. That (ultimate reality) is peaceful, complete, unborn, one, and without beginning or middle. Here, there is absolutely no apprehension of any parts or divisions whatsoever. A mind (mati) free from dualities and tranquil exists (as this reality), being one and manifold, pure, having the nature of appearance, unborn, and manifesting as a single entity.

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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 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 (current chapter) 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