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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-81

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राक्षस्युवाच ।
अहो नु परमार्थोक्तिः पावनी तव मन्त्रिणः ।
राजा राजीवपत्राक्ष इदानीमेव भाषताम् ॥ १ ॥
rākṣasyuvāca ,
aho nu paramārthoktiḥ pāvanī tava mantriṇaḥ ,
rājā rājīvapatrākṣa idānīmeva bhāṣatām 1
1. rākṣasī uvāca aho nu parama-artha-uktiḥ pāvanī tava
mantriṇaḥ rājan rājīva-patra-akṣa idānīm eva bhāṣatām
1. rākṣasī uvāca.
aho nu! tava mantriṇaḥ pāvanī parama-artha-uktiḥ (asti).
he rājan rājīva-patra-akṣa! idānīm eva (saḥ) bhāṣatām.
1. The Rākṣasī said: "Oh, indeed! Your minister's statement is of the highest truth and purifying. O King, lotus-petal-eyed (rājīva-patrākṣa), let him speak right now!"
राजोवाच ।
जागतप्रत्ययाभावो यस्याहुः प्रत्ययं परम् ।
सर्वसंकल्पसंन्यासश्चेतसा यत्परिग्रहः ॥ २ ॥
rājovāca ,
jāgatapratyayābhāvo yasyāhuḥ pratyayaṃ param ,
sarvasaṃkalpasaṃnyāsaścetasā yatparigrahaḥ 2
2. rājā uvāca jāgat-pratyaya-abhāvaḥ yasya āhuḥ pratyayam
param sarva-saṃkalpa-saṃnyāsaḥ cetasā yat parigrahaḥ
2. rājā uvāca.
yasya jāgat-pratyaya-abhāvaḥ param pratyayam āhuḥ,
(yat ca) sarva-saṃkalpa-saṃnyāsaḥ (asti),
tat cetasā parigrahaḥ.
2. The King said: "The absence of worldly perceptions, which they call the supreme insight (pratyaya), and the renunciation of all volitions (saṃkalpa) – this is what is comprehended by the mind (cetas)."
यत्संकोचविकासाभ्यां जगत्प्रलयसृष्टयः ।
निष्ठा वेदान्तवाक्यानामथ वाचामगोचरः ॥ ३ ॥
yatsaṃkocavikāsābhyāṃ jagatpralayasṛṣṭayaḥ ,
niṣṭhā vedāntavākyānāmatha vācāmagocaraḥ 3
3. yat saṃkocavikāsābhyām jagat pralayasṛṣṭayaḥ
niṣṭhā vedāntavākyānām atha vācām agocaraḥ
3. yat saṃkocavikāsābhyām jagat pralayasṛṣṭayaḥ
atha vācām agocaraḥ vedāntavākyānām niṣṭhā
3. That reality by whose contraction and expansion the dissolution and creation of the cosmos (jagat) occur, is the ultimate purport of Vedānta statements and is beyond the reach of speech.
कोटिद्वयान्तरालस्थं मध्ये कोटिद्वयीमयम् ।
यस्य चित्तमयी लीला जगदेतच्चराचरम् ॥ ४ ॥
koṭidvayāntarālasthaṃ madhye koṭidvayīmayam ,
yasya cittamayī līlā jagadetaccarācaram 4
4. koṭidvayāntarālastham madhye koṭidvayīmayam
yasya cittamayī līlā jagat etat carācaram
4. yasya koṭidvayāntarālastham madhye koṭidvayīmayam
etat carācaram jagat cittamayī līlā
4. This entire cosmos (jagat), with its moving and unmoving entities, is but the mind-made (citta) play (līlā) of that reality which, though situated between two extremes, in its very essence comprises both of them.
यस्य विश्वात्मकत्वेऽपि खण्ड्यते नैकपिण्डता ।
सन्मात्रं तत्त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥ ५ ॥
yasya viśvātmakatve'pi khaṇḍyate naikapiṇḍatā ,
sanmātraṃ tattvayā bhadre kathyate brahma śāśvatam 5
5. yasya viśvātmakatve api khaṇḍyate na ekapiṇḍatā
sanmātram tat tvayā bhadre kathyate brahma śāśvatam
5. bhadre tvayā tat sanmātram śāśvatam brahma kathyate
yasya viśvātmakatve api ekapiṇḍatā na khaṇḍyate
5. O auspicious one (bhadre), that pure being (sanmātram), the eternal (śāśvatam) Brahman, is described by you as that whose integral unity (ekapiṇḍatā) is not fragmented, even despite its universal nature (viśvātmakatva).
एषोऽणुर्वेदनाद्वायुः स्वभ्रान्तिर्दृगदृश्यत ।
अतो न किंचिद्वाय्वादि केवलं शुद्धचेतनम् ॥ ६ ॥
eṣo'ṇurvedanādvāyuḥ svabhrāntirdṛgadṛśyata ,
ato na kiṃcidvāyvādi kevalaṃ śuddhacetanam 6
6. eṣaḥ aṇuḥ vedanāt vāyuḥ svabhrāntiḥ dṛk adṛśyata
ataḥ na kiñcit vāyvādi kevalam śuddhacetanam
6. eṣaḥ aṇuḥ vāyuḥ svabhrāntiḥ vedanāt dṛk adṛśyata
ataḥ vāyvādi kiñcit na kevalam śuddhacetanam
6. This atom (aṇu), air (vāyu), and self-delusion (svabhrānti): it was the seeing (dṛk) itself that appeared (adṛśyata) from perception (vedanāt). Therefore, nothing like air and so forth exists; there is only pure consciousness (śuddhacetana).
शब्दसंवेदनाच्छब्दः शब्दस्य भ्रान्तिदर्शनम् ।
ततोऽत्र शब्दशब्दार्थदृष्टेर्दूरतरं गतः ॥ ७ ॥
śabdasaṃvedanācchabdaḥ śabdasya bhrāntidarśanam ,
tato'tra śabdaśabdārthadṛṣṭerdūrataraṃ gataḥ 7
7. śabda-saṃvedanāt śabdaḥ śabdasya bhrānti-darśanam
tataḥ atra śabda-śabdārtha-dṛṣṭeḥ dūrataram gataḥ
7. śabda-saṃvedanāt śabdaḥ śabdasya bhrānti-darśanam
tataḥ atra śabda-śabdārtha-dṛṣṭeḥ dūrataram gataḥ
7. A word (śabda) emerges from the sensation of a word. The very perception of a word is a deluded vision. For this reason, one has here gone far beyond the perception of words and their meanings.
सोऽणुः सर्वं न किंचिच्च सोऽहं नाहं स एव च ।
सर्वशक्यात्मनोऽस्यैव प्रतिभैकात्र कारणम् ॥ ८ ॥
so'ṇuḥ sarvaṃ na kiṃcicca so'haṃ nāhaṃ sa eva ca ,
sarvaśakyātmano'syaiva pratibhaikātra kāraṇam 8
8. saḥ aṇuḥ sarvam na kiṃcit ca saḥ aham na aham saḥ eva ca
sarva-śakti-ātmanaḥ asya eva pratibhā ekā atra kāraṇam
8. saḥ aṇuḥ.
saḥ sarvam na ca kiṃcit.
saḥ aham na aham ca saḥ eva.
atra asya sarva-śakti-ātmanaḥ eva ekā pratibhā kāraṇam.
8. He is subtle, He is everything, and He is also nothing. He is 'I', and He is not 'I'; He is indeed He alone. The sole cause here for this very self (ātman), which possesses all power (śakti), is intuition (pratibhā).
आत्मा यत्नशतप्राप्यो लब्धेऽस्मिन्न च किंचन ।
लब्धं भवति तच्चैतत्परमं वा न किंचन ॥ ९ ॥
ātmā yatnaśataprāpyo labdhe'sminna ca kiṃcana ,
labdhaṃ bhavati taccaitatparamaṃ vā na kiṃcana 9
9. ātmā yatna-śata-prāpyaḥ labdhe asmin na ca kiṃcana
labdham bhavati tat ca etat paramam vā na kiṃcana
9. ātmā yatna-śata-prāpyaḥ.
asmin labdhe ca kiṃcana labdham na bhavati.
tat ca etat paramam vā na kiṃcana.
9. The self (ātman) is attainable through a hundred efforts. Yet, when this (ātman) is attained, nothing else whatsoever is found to have been gained. And that (ātman) itself is either the supreme reality, or it is nothing at all.
तावज्जन्म वसन्तेषु संसृतिव्रततिश्चिरम् ।
विकसत्युदितो यावन्न बोधो मूलकाषकृत् ॥ १० ॥
tāvajjanma vasanteṣu saṃsṛtivratatiściram ,
vikasatyudito yāvanna bodho mūlakāṣakṛt 10
10. tāvat janma vasanteṣu saṃsṛti-vratatiḥ ciram
vikasati uditaḥ yāvat na bodhaḥ mūla-kāṣa-kṛt
10. yāvat mūla-kāṣa-kṛt bodhaḥ na uditaḥ,
tāvat saṃsṛti-vratatiḥ janma vasanteṣu ciram vikasati.
10. The vine of transmigration (saṃsāra), with its continuous births, blossoms profusely for a long time in its seasons, as long as the awakening (bodha) that utterly dries up its roots has not arisen.
अणुनानेन रूपत्वं दृश्यतामिव गच्छता ।
तापेनाम्बुधियेवेदं स्वस्थेनैवापहारितम् ॥ ११ ॥
aṇunānena rūpatvaṃ dṛśyatāmiva gacchatā ,
tāpenāmbudhiyevedaṃ svasthenaivāpahāritam 11
11. aṇunā anena rūpatvam dṛśyatām iva gacchata tāpena
ambudhiḥ iva idam svasthena eva apahāritam
11. idam rūpatvam dṛśyatām iva gacchata aṇunā anena
tāpena ambudhiḥ iva svasthena eva apahāritam
11. This (entire world), though subtle, appears as if it were taking on a perceptible form, and is indeed absorbed by the tranquil Self (ātman), just as an ocean is absorbed by heat.
अनेन संविदणुना मेरुस्त्रिभुवनं तृणम् ।
वमित्वा बहिरन्तस्थं मायात्मकमवेक्ष्यते ॥ १२ ॥
anena saṃvidaṇunā merustribhuvanaṃ tṛṇam ,
vamitvā bahirantasthaṃ māyātmakamavekṣyate 12
12. anena saṃvidaṇunā meruḥ tribhuvanam tṛṇam
vamitvā bahiḥ antastham māyātmakam avekṣyate
12. anena saṃvidaṇunā meruḥ tribhuvanam tṛṇam
vamitvā bahiḥ antastham māyātmakam avekṣyate
12. By this atomic consciousness (saṃvid-aṇu), Mount Meru and the three worlds (tribhuvana) are like a blade of grass. Having emitted that which was internal to it, outwardly, (this consciousness) then perceives (everything) as having the nature of illusion (māyā).
चिदणोरन्तरे यद्यदस्ति तद्दृश्यते बहिः ।
संकल्पेष्टालिङ्गनादिदृष्टान्तोऽत्र हि रागिणः ॥ १३ ॥
cidaṇorantare yadyadasti taddṛśyate bahiḥ ,
saṃkalpeṣṭāliṅganādidṛṣṭānto'tra hi rāgiṇaḥ 13
13. cit aṇoḥ antare yat yat asti tat dṛśyate bahiḥ
saṃkalpeṣṭāliṅganādi dṛṣṭāntaḥ atra hi rāgiṇaḥ
13. cit aṇoḥ antare yat yat asti tat bahiḥ dṛśyate
atra hi rāgiṇaḥ saṃkalpeṣṭāliṅganādi dṛṣṭāntaḥ
13. Whatever exists within the atomic consciousness (cit-aṇu), that is indeed seen outwardly. The example for a passionate person (in this regard) is the mental embrace (saṃkalpa) of desired objects, and so forth.
आदिसर्गे सर्वशक्तिश्चिद्यथैवोदितात्मना ।
तथाशु पश्यत्यखिलं संकल्पे पर्वतः स्वतः ॥ १४ ॥
ādisarge sarvaśaktiścidyathaivoditātmanā ,
tathāśu paśyatyakhilaṃ saṃkalpe parvataḥ svataḥ 14
14. ādi sarge sarvaśaktiḥ cit yathā eva udita ātmanā
tathā āśu paśyati akhilam saṃkalpe parvataḥ svataḥ
14. ādi sarge yathā eva sarvaśaktiḥ cit udita ātmanā
tathā āśu akhilam paśyati saṃkalpe parvataḥ svataḥ
14. At the primordial creation (ādi-sarga), just as the all-powerful consciousness (cit), by its own Self (ātman), manifests, so too, it swiftly perceives the entire (universe), just as a mountain (appears) spontaneously in a mental conception (saṃkalpa).
अभिजातस्य यस्यान्तर्यद्यथा प्रतिभासते ।
तत्तथा पश्यतीवासौ दृष्टान्तोऽत्र शिशोर्मनः ॥ १५ ॥
abhijātasya yasyāntaryadyathā pratibhāsate ,
tattathā paśyatīvāsau dṛṣṭānto'tra śiśormanaḥ 15
15. abhijātasya yasya antaḥ yat yathā pratibhāsate tat
tathā paśyati iva asau dṛṣṭāntaḥ atra śiśoḥ manaḥ
15. yasya abhijātasya antaḥ yat yathā pratibhāsate asau
tat tathā paśyati iva atra śiśoḥ manaḥ dṛṣṭāntaḥ
15. An awakened being perceives things just as they appear within them, in their true nature. The mind of a child serves as an example here.
परमाणुतयैवापि चिन्मात्रेणाणुनामुना ।
परिसूक्ष्मतमेनैव विष्वग्विश्वं प्रपूरितम् ॥ १६ ॥
paramāṇutayaivāpi cinmātreṇāṇunāmunā ,
parisūkṣmatamenaiva viṣvagviśvaṃ prapūritam 16
16. paramāṇutayā eva api cit-mātreṇa aṇunā amunā
parissūkṣmatamena eva viṣvak viśvaṃ prapūritam
16. amunā parissūkṣmatamena cit-mātreṇa aṇunā
paramāṇutayā eva api viśvaṃ viṣvak eva prapūritam
16. The entire universe is completely filled everywhere by that exceedingly subtle, atomic, and mere consciousness (cit).
अणुरेव न मात्येष योजनानां शतेष्वपि ।
सर्वगत्वादनादित्वादरूपत्वादनाकृतिः ॥ १७ ॥
aṇureva na mātyeṣa yojanānāṃ śateṣvapi ,
sarvagatvādanāditvādarūpatvādanākṛtiḥ 17
17. aṇuḥ eva na māti eṣaḥ yojanānāṃ śateṣu api
sarvagatvāt anāditvāt arūpatvāt anākṛtiḥ
17. eṣaḥ aṇuḥ eva yojanānāṃ śateṣu api na māti,
sarvagatvāt,
anāditvāt,
arūpatvāt,
anākṛtiḥ
17. This seemingly atomic (consciousness) does not fit even within hundreds of yojanas, because it is all-pervading, without beginning, formless, and without (specific) shape.
यथा धूर्तेन खिङ्गेन पुंसा बालः प्रतार्यते ।
सुभ्रूविकारनयननिरीक्षणविचेष्टितैः ॥ १८ ॥
yathā dhūrtena khiṅgena puṃsā bālaḥ pratāryate ,
subhrūvikāranayananirīkṣaṇaviceṣṭitaiḥ 18
18. yathā dhūrtena khiṅgena puṃsā bālaḥ pratāryate
su-bhrū-vikāra-nayana-nirīkṣaṇa-viceṣṭitaiḥ
18. yathā dhūrtena khiṅgena puṃsā
su-bhrū-vikāra-nayana-nirīkṣaṇa-viceṣṭitaiḥ bālaḥ pratāryate
18. Just as a child is deceived by a cunning, wicked man through well-contrived gestures such as eyebrow movements and eye-glances.
चिदालोकेन शुद्धेन सपर्वततृणं जगत् ।
नाट्यतेऽविरतं तद्वद्विवृत्त्याभिनयं सदा ॥ १९ ॥
cidālokena śuddhena saparvatatṛṇaṃ jagat ,
nāṭyate'virataṃ tadvadvivṛttyābhinayaṃ sadā 19
19. cidālokena śuddhena saparvatatṛṇam jagat
nāṭyate aviratam tadvat vivṛttyā abhinayam sadā
19. śuddhena cidālokena saparvatatṛṇam jagat
aviratam sadā tadvat vivṛttyā abhinayam nāṭyate
19. By the pure light of consciousness (cit), the entire world, including its mountains and grass, is continuously enacted, just as a performance (abhinaya) is always staged through its manifold manifestations.
तेनैवानन्तरूपत्वादणुना वाससा यथा ।
संविदा तद्भवद्बाह्ये कृत्वा मेर्वादिवेष्टितम् ॥ २० ॥
tenaivānantarūpatvādaṇunā vāsasā yathā ,
saṃvidā tadbhavadbāhye kṛtvā mervādiveṣṭitam 20
20. tena eva anantarūpatvāt aṇunā vāsasā yathā
saṃvidā tat bhavat bāhye kṛtvā mervādiveṣṭitam
20. yathā aṇunā vāsasā,
anantarūpatvāt tena eva saṃvidā bāhye bhavat tat mervādiveṣṭitam kṛtvā
20. By that very same (consciousness), due to its boundless forms, just as a tiny cloth (can envelop many things), all that which exists externally is encompassed by consciousness (saṃvid), enveloping it as if with Mount Meru and other such things.
दिक्कालाद्यनवच्छिन्नरूपत्वान्मेरुतो बृहत् ।
वालाग्रशतभागात्माप्येष सूक्ष्मः परोऽणुकः ॥ २१ ॥
dikkālādyanavacchinnarūpatvānmeruto bṛhat ,
vālāgraśatabhāgātmāpyeṣa sūkṣmaḥ paro'ṇukaḥ 21
21. dikkālādyanavacchinnarūpatvāt merutaḥ bṛhat
vālāgraśatabhāgātmā api eṣaḥ sūkṣmaḥ paraḥ aṇukaḥ
21. dikkālādyanavacchinnarūpatvāt merutaḥ bṛhat,
eṣaḥ vālāgraśatabhāgātmā api sūkṣmaḥ paraḥ aṇukaḥ
21. Due to its nature of being unrestricted by directions, time, and other such limitations, this (consciousness) is greater than Mount Meru. Yet, it is also the supreme subtle (aṇuka), whose essence (ātman) is but a hundredth part of a hair's tip.
शुद्धसंवेदनाकाशरूपस्य परमाणुना ।
शोभते नहि साम्योक्तिर्मेरुसर्षपयोरिव ॥ २२ ॥
śuddhasaṃvedanākāśarūpasya paramāṇunā ,
śobhate nahi sāmyoktirmerusarṣapayoriva 22
22. śuddhasaṃvedanākāśarūpasya paramāṇunā
śobhate nahi sāmyoktiḥ merusarṣapayoḥ iva
22. śuddhasaṃvedanākāśarūpasya paramāṇunā sāmyoktiḥ nahi śobhate,
merusarṣapayoḥ iva
22. A comparison of that which has the nature of the pure consciousness-ether with an atom (paramāṇu) is not appropriate, just as a comparison between Mount Meru and a mustard seed is not.
मायाकलापिनाणुत्वं निर्माय परमात्मनि ।
हेम्नीव कटकत्वेन नानात्र समता भवेत् ॥ २३ ॥
māyākalāpināṇutvaṃ nirmāya paramātmani ,
hemnīva kaṭakatvena nānātra samatā bhavet 23
23. māyākalāpinā aṇutvam nirmāya paramātmani
hemnī iva kaṭakatvena nānā atra samatā bhavet
23. māyākalāpinā aṇutvam nirmāya paramātmani (sthāpite).
hemnī kaṭakatvena iva,
atra nānā samatā bhavet.
23. By the wielder of illusion (māyā), individuality (aṇutvam) is created within the Supreme Self (paramātman). Just as a bracelet is formed from gold, here (in this context) both distinction and oneness can exist.
प्रकटोऽनेन दीपेन प्रकाशोऽनुभवात्मना ।
स्वसत्तानाशपूर्वो हि विनानेन भवेत्ततः ॥ २४ ॥
prakaṭo'nena dīpena prakāśo'nubhavātmanā ,
svasattānāśapūrvo hi vinānena bhavettataḥ 24
24. prakaṭaḥ anena dīpena prakāśaḥ anubhavātmanā
svasattānāśapūrvaḥ hi vinā anena bhavet tataḥ
24. anena dīpena anubhavātmanā prakāśaḥ prakaṭaḥ (bhavati).
hi,
anena vinā,
(svasattā) svasattānāśapūrvaḥ (syāt) tataḥ bhavet.
24. The light (knowledge) is made manifest by this lamp, which is the essence of direct experience (anubhava). Indeed, without this (experience), one's own existence (svasattā) would be conditioned by its prior destruction, and thus it would be impermanent.
यदि सूर्यादिकं सर्वं जगदेकं जडं भवेत् ।
ततः किमात्मकं रूपं प्रकाशः स्यात्क्व वाथ किम् ॥ २५ ॥
yadi sūryādikaṃ sarvaṃ jagadekaṃ jaḍaṃ bhavet ,
tataḥ kimātmakaṃ rūpaṃ prakāśaḥ syātkva vātha kim 25
25. yadi sūryādikam sarvam jagat ekam jaḍam bhavet tataḥ
kim ātmakam rūpam prakāśaḥ syāt kva vā atha kim
25. yadi sūryādikam sarvam ekam jagat jaḍam bhavet,
tataḥ prakāśaḥ kim ātmakam rūpam syāt? kva vā atha kim (syāt)?
25. If the entire universe, beginning with the sun, were entirely inert (jaḍam), then what would be the nature of light? Where would it exist, or what would it be?
शुद्धसन्मात्रचित्त्वं यत्स्वतः स्वात्मनि संस्थितम् ।
तदेतदणुना तेजो दृष्टं बहिरवस्थितम् ॥ २६ ॥
śuddhasanmātracittvaṃ yatsvataḥ svātmani saṃsthitam ,
tadetadaṇunā tejo dṛṣṭaṃ bahiravasthitam 26
26. śuddhasanmātracittvam yat svataḥ svātmani saṃsthitam
tat etat aṇunā tejaḥ dṛṣṭam bahiḥ avasthitam
26. yat śuddhasanmātracittvam svataḥ svātmani saṃsthitam,
tat etat tejaḥ aṇunā bahiḥ avasthitam dṛṣṭam.
26. That state of pure being-consciousness (śuddhasanmātracittvam), which is naturally established within its own Self (svātman), is seen by the individual (aṇu) as a light (tejas) situated externally.
तेजांस्यर्केन्दुवह्नीनां न भिन्नानि तमोघनात् ।
एतावानेव भेदोऽस्ति यद्वर्णे शौक्ल्यकृष्णते ॥ २७ ॥
tejāṃsyarkenduvahnīnāṃ na bhinnāni tamoghanāt ,
etāvāneva bhedo'sti yadvarṇe śauklyakṛṣṇate 27
27. tejāṃsi arkenduvahnīnām na bhinnāni tamoghanāt |
etāvān eva bhedaḥ asti yat varṇe śauklyakṛṣṇate ||
27. arkenduvahnīnām tejāṃsi tamoghanāt na bhinnāni (santi).
etāvān eva bhedaḥ asti yat varṇe śauklyakṛṣṇate (sthaḥ).
27. The luminosities of the sun, moon, and fire are not distinct from dense darkness. The only difference (bheda) that exists is the presence of whiteness and blackness in color.
यादृक्कज्जलनीहारे मेघनीहारयोर्भवेत् ।
तादृक्प्रकाशतमसोर्भेदो नेति तयोः स्थितिः ॥ २८ ॥
yādṛkkajjalanīhāre meghanīhārayorbhavet ,
tādṛkprakāśatamasorbhedo neti tayoḥ sthitiḥ 28
28. yādṛk kajjalanīhāre meghanīhārayoḥ bhavet | tādṛk
prakāśatamasoḥ bhedaḥ na iti tayoḥ sthitiḥ ||
28. kajjalanīhāre meghanīhārayoḥ yādṛk (bhedaḥ) bhavet,
prakāśatamasoḥ tādṛk bhedaḥ na asti.
iti tayoḥ sthitiḥ.
28. Whatever difference (bheda) exists between a mist of soot and a mist of clouds, such a difference (bheda) does not exist between light and darkness; this is their true condition (sthiti).
जडयोरुपलम्भाय चिदादित्यः किलैतयोः ।
यदा तपति तेनैते लब्धसत्तैकतां गते ॥ २९ ॥
jaḍayorupalambhāya cidādityaḥ kilaitayoḥ ,
yadā tapati tenaite labdhasattaikatāṃ gate 29
29. jaḍayoḥ upalambhāya cidādityaḥ kila etayoḥ |
yadā tapati tena ete labdhasattāikatām gate ||
29. kila cidādityaḥ jaḍayoḥ etayoḥ upalambhāya (asti).
yadā tapati,
tena ete labdhasattāikatām gate (bhavataḥ).
29. Indeed, for the apprehension of the two inert (jaḍa) phenomena, the sun of consciousness (cit-āditya) exists for them. When that (sun of consciousness) shines, by that very act, these two (inert phenomena) attain a singular existence (sattā) and oneness.
तपत्येकश्चिदादित्यो रात्रिंदिवमतन्द्रितः ।
अन्तर्बहिः शिलाद्यन्तरप्यनस्तमयोदयः ॥ ३० ॥
tapatyekaścidādityo rātriṃdivamatandritaḥ ,
antarbahiḥ śilādyantarapyanastamayodayaḥ 30
30. tapati ekaḥ cidādityaḥ rātriṃdivam atandritaḥ |
antaḥ bahiḥ śilādyantaram api anastamayodayaḥ ||
30. ekaḥ cidādityaḥ atandritaḥ rātriṃdivam antaḥ bahiḥ śilādyantaram api anastamayodayaḥ (san) tapati.
30. The single sun of consciousness (cit-āditya) shines untiringly day and night, without setting or rising, both internally and externally, even within rocks and similar objects.
त्रिलोकी भाति तेनेयं जीवस्य प्रथितात्मनः ।
नानोपलम्भभाण्डाढ्या कुटी कठिनकोटरा ॥ ३१ ॥
trilokī bhāti teneyaṃ jīvasya prathitātmanaḥ ,
nānopalambhabhāṇḍāḍhyā kuṭī kaṭhinakoṭarā 31
31. trilokī bhāti tena iyam jīvasya prathitātmanaḥ
nāna-upalambha-bhāṇḍa-āḍhyā kuṭī kaṭhina-koṭarā
31. iyam trilokī tena prathitātmanaḥ jīvasya bhāti
nāna-upalambha-bhāṇḍa-āḍhyā kaṭhina-koṭarā kuṭī
31. This three-world universe appears due to that manifest self (ātman) of the individual soul (jīva), just like a hut with hard hollows, replete with various objects of perception.
तमस्त्वं तमसो देहमविनाशयतामुना ।
तप्यतेऽभासया भासा सर्वमाभास्यते तमः ॥ ३२ ॥
tamastvaṃ tamaso dehamavināśayatāmunā ,
tapyate'bhāsayā bhāsā sarvamābhāsyate tamaḥ 32
32. tamaḥ tvam tamasaḥ deham avināśayatā amunā
tapyate abhāsayā bhāsā sarvam ābhāsyate tamaḥ
32. tamaḥ tvam tamasaḥ deham avināśayatā amunā
tapyate abhāsayā bhāsā sarvam ābhāsyate tamaḥ
32. Darkness (tamas) is truly the very body of darkness. It is not destroyed by that [supreme consciousness]. [Rather], it is manifested by a light that does not itself shine, and all darkness is made apparent.
पद्मोत्पले यथार्केण तपता प्रकटीकृते ।
प्रकाशतमसोः सत्ते चितैवं प्रकटीकृते ॥ ३३ ॥
padmotpale yathārkeṇa tapatā prakaṭīkṛte ,
prakāśatamasoḥ satte citaivaṃ prakaṭīkṛte 33
33. padmotpale yathā arkeṇa tapatā prakaṭīkṛte
prakāśatamasoḥ satte citiḥ evam prakaṭīkṛte
33. yathā arkeṇa tapatā padmotpale prakaṭīkṛte
evam citiḥ prakāśatamasoḥ satte prakaṭīkṛte
33. Just as a lotus and a water-lily are made manifest by the radiant sun, so too are the two realities of light and darkness revealed by consciousness (citi).
अर्कः कुर्वन्नहोरात्रे दर्शयत्याकृतिं यथा ।
चितिः सदसती कृत्वा दर्शयत्याकृतिं तथा ॥ ३४ ॥
arkaḥ kurvannahorātre darśayatyākṛtiṃ yathā ,
citiḥ sadasatī kṛtvā darśayatyākṛtiṃ tathā 34
34. arkaḥ kurvan ahorātre darśayati ākṛtim yathā
citiḥ sadasatī kṛtvā darśayati ākṛtim tathā
34. yathā arkaḥ ahorātre kurvan ākṛtim darśayati
tathā citiḥ sadasatī kṛtvā ākṛtim darśayati
34. Just as the sun, by bringing about day and night, reveals forms, so too does consciousness (citi), having manifested both the existent and the non-existent, reveal forms.
चिदणोरन्तरे सन्ति समग्रानुभवाणवः ।
यथा मधुरसस्यान्तः पुष्पपत्रफलश्रियः ॥ ३५ ॥
cidaṇorantare santi samagrānubhavāṇavaḥ ,
yathā madhurasasyāntaḥ puṣpapatraphalaśriyaḥ 35
35. cit-aṇoḥ antare santi samagrānubhavāṇavaḥ
yathā madhu-rasasya antaḥ puṣpapatraphalaśriyaḥ
35. samagrānubhavāṇavaḥ cit-aṇoḥ antare santi
yathā puṣpapatraphalaśriyaḥ madhu-rasasya antaḥ
35. Within the atom of consciousness (cit-aṇu) reside all complete experiential atoms, just as the essence of honey contains the splendors of flowers, leaves, and fruits.
उद्यन्ति चिदणोरेते समग्रानुभवाणवः ।
मधुमासरसाच्चित्रा इव खण्डपरम्पराः ॥ ३६ ॥
udyanti cidaṇorete samagrānubhavāṇavaḥ ,
madhumāsarasāccitrā iva khaṇḍaparamparāḥ 36
36. udyanti cit-aṇoḥ ete samagrānubhavāṇavaḥ
madhu-māsa-rasāt citrāḥ iva khaṇḍa-paramparāḥ
36. ete samagrānubhavāṇavaḥ cit-aṇoḥ udyanti
madhu-māsa-rasāt citrāḥ khaṇḍa-paramparāḥ iva
36. These complete experiential atoms emerge from the atom of consciousness (cit-aṇu), just as diverse arrays of components arise from the essence of the spring season.
परमात्माणुरत्यन्तनिःस्वादुः सूक्ष्मतावशात् ।
समग्रस्वादुसत्तैकजनकः स्वदते स्वयम् ॥ ३७ ॥
paramātmāṇuratyantaniḥsvāduḥ sūkṣmatāvaśāt ,
samagrasvādusattaikajanakaḥ svadate svayam 37
37. paramātmāṇuḥ atyantaniḥsvāduḥ sūkṣmatāvaśāt
samagrasvādusattāikajanakaḥ svadate svayam
37. paramātmāṇuḥ atyantaniḥsvāduḥ sūkṣmatāvaśāt
samagrasvādusattāikajanakaḥ svayam svadate
37. The atom of the supreme Self (paramātman), while extremely tasteless due to its subtlety, is the sole generator of all tasteful existence, and it manifests taste by itself.
यो यो नाम रसः कश्चित्समस्तोऽप्यप्स्यवस्थितः ।
प्रतिबिम्बमिवादर्शे तं विना नास्त्यसौ स्वतः ॥ ३८ ॥
yo yo nāma rasaḥ kaścitsamasto'pyapsyavasthitaḥ ,
pratibimbamivādarśe taṃ vinā nāstyasau svataḥ 38
38. yaḥ yaḥ nāma rasaḥ kaścit samastaḥ api apsi avasthitaḥ
pratibimbam iva ādarśe tam vinā na asti asau svataḥ
38. yaḥ yaḥ nāma kaścit rasaḥ samastaḥ api apsi avasthitaḥ
tam vinā ādarśe pratibimbam iva asau svataḥ na asti
38. Whatever taste there may be, all of it is situated in the Self (ātman). Like a reflection in a mirror, it does not exist independently without that (Self).
त्यजता संस्थितं सर्वं चिन्मात्रपरमाणुना ।
त्यक्तं जगदसंवित्त्या संवित्त्या सर्वमाश्रितम् ॥ ३९ ॥
tyajatā saṃsthitaṃ sarvaṃ cinmātraparamāṇunā ,
tyaktaṃ jagadasaṃvittyā saṃvittyā sarvamāśritam 39
39. tyajatā saṃsthitam sarvam cinmātraparamāṇunā
tyaktam jagat asaṃvittyā saṃvittyā sarvam āśritam
39. cinmātraparamāṇunā tyajatā saṃsthitam sarvam [asti].
asaṃvittyā jagat tyaktam,
saṃvittyā sarvam āśritam.
39. While the subtle essence (atom) of pure consciousness (cit) abandons all that is established, the world is abandoned through non-awareness. Conversely, through awareness (saṃvitti), everything is sustained.
अशक्तया स्वात्मगुप्तौ सर्वमाच्छादितं जगत् ।
चित्ताणुतामेव परां संप्रसार्य वितानवत् ॥ ४० ॥
aśaktayā svātmaguptau sarvamācchāditaṃ jagat ,
cittāṇutāmeva parāṃ saṃprasārya vitānavat 40
40. aśaktyā svātmaguptau sarvam ācchāditam jagat
cittāṇutām eva parām samprasārya vitānavat
40. svātmaguptau aśaktyā sarvam jagat parām cittāṇutām eva vitānavat samprasārya ācchāditam.
40. Due to an inability in self-protection (svātmagupti), the entire world is veiled, having spread out its very supreme subtle consciousness (cittāṇutā) like a canopy.
आत्मगुप्तौ न शक्नोति परमात्माम्बराकृतिः ।
मनागपि क्षणमपि गजो दूर्वावने यथा ॥ ४१ ॥
ātmaguptau na śaknoti paramātmāmbarākṛtiḥ ,
manāgapi kṣaṇamapi gajo dūrvāvane yathā 41
41. ātmaguptau na śaknoti paramātmāmbarākṛtiḥ
manāk api kṣaṇam api gajaḥ dūrvāvane yathā
41. paramātmāmbarākṛtiḥ ātmaguptau manāk api kṣaṇam api na śaknoti,
yathā gajaḥ dūrvāvane.
41. The Supreme Self (paramātman), whose form is like the sky, is unable to conceal itself in self-protection (ātmagupti), not even slightly, not even for a moment, just as an elephant (gaja) in a Dūrvā grass field.
तथाप्याक्रान्तवान्विश्व ज्ञातो गोपायति क्षणात् ।
जगद्धानाकणं बाल इवाहो घनमायिता ॥ ४२ ॥
tathāpyākrāntavānviśva jñāto gopāyati kṣaṇāt ,
jagaddhānākaṇaṃ bāla ivāho ghanamāyitā 42
42. tathā api ākrāntavān viśvam jñātaḥ gopāyati
kṣaṇāt jagat dhānākaṇam bālaḥ iva aho ghanamāyitā
42. tathā api jñātaḥ viśvam ākrāntavān [san] kṣaṇāt gopāyati.
jagat dhānākaṇam bālaḥ iva [aste].
aho ghanamāyitā.
42. Yet, the known one, having pervaded the entire universe, instantly conceals (it). The world (then appears as insignificant as) a grain of seed or a child. Oh, what a profound illusion (māyā)!
चिन्मात्रानुनयेनेदं जगत्सन्नपि जीवति ।
वसन्तरसबोधेन विचित्रेव वनावली ॥ ४३ ॥
cinmātrānunayenedaṃ jagatsannapi jīvati ,
vasantarasabodhena vicitreva vanāvalī 43
43. cinmātra-anunayena idam jagat san api jīvati
vasantarasa-bodhena vicitrā iva vanāvalī
43. idam jagat san api cinmātra-anunayena jīvati
vicitrā vanāvalī vasantarasa-bodhena iva
43. This world, though it truly exists, is sustained by the influence of pure consciousness (cit), just as a vibrant forest thrives due to the awakening of spring's essence.
चित्तसत्तैवमखिलं स्वतो जगदिवोदितम् ।
मधुमासरसोल्लासाच्चित्रो हि वनखण्डकः ॥ ४४ ॥
cittasattaivamakhilaṃ svato jagadivoditam ,
madhumāsarasollāsāccitro hi vanakhaṇḍakaḥ 44
44. citta-sattā evam akhilam svataḥ jagat iva uditam
madhumāsa-rasa-ullāsāt citraḥ hi vanakhaṇḍakaḥ
44. evam akhilam jagat citta-sattā svataḥ uditam iva
hi madhumāsa-rasa-ullāsāt vanakhaṇḍakaḥ citraḥ
44. In this way, the entire world arises spontaneously from the very existence of consciousness (citta), just as a forest grove becomes truly vibrant from the joyful essence of the spring month.
सत्यं चिन्मयमेवेदं जगदित्येव विद्ध्यलम् ।
वसन्तरसमेव त्वं विद्धि पल्लवगुल्मकम् ॥ ४५ ॥
satyaṃ cinmayamevedaṃ jagadityeva viddhyalam ,
vasantarasameva tvaṃ viddhi pallavagulmakam 45
45. satyam cinmayam eva idam jagat iti eva viddhi
alam vasantarasaṃ eva tvam viddhi pallavagulmakam
45. idam jagat satyam cinmayam eva iti alam eva viddhi
tvam pallavagulmakam eva vasantarasaṃ viddhi
45. Know this thoroughly: this world is truly made of consciousness (cit). Understand that the cluster of sprouts is indeed the essence of spring itself.
सर्वावयविसारत्वात्सहस्रकरलोचनः ।
परमाणुरसावेव नित्यानवयवोदयः ॥ ४६ ॥
sarvāvayavisāratvātsahasrakaralocanaḥ ,
paramāṇurasāveva nityānavayavodayaḥ 46
46. sarva-avayavi-sāratvāt sahasrakara-locanaḥ
parama-aṇu-rasaḥ eva nitya-anavayava-udayaḥ
46. sarva-avayavi-sāratvāt (saḥ) sahasrakara-locanaḥ (asti)
saḥ eva parama-aṇu-rasaḥ nitya-anavayava-udayaḥ (asti)
46. Because of being the essential core of all composite entities, it is described as having a thousand hands and eyes (puruṣa). That very essence of atoms eternally manifests without parts.
निमेषांशावबोधो हि चिदणोः प्रतिभासते ।
यतः कल्पसहस्रौघः स्वप्ने वार्धकबाल्यवत् ॥ ४७ ॥
nimeṣāṃśāvabodho hi cidaṇoḥ pratibhāsate ,
yataḥ kalpasahasraughaḥ svapne vārdhakabālyavat 47
47. nimeṣāṃśāvabodhaḥ hi cidaṇoḥ pratibhāsate
yataḥ kalpasahasraughaḥ svapne vārdhakabālyavat
47. cidaṇoḥ nimeṣāṃśāvabodhaḥ hi pratibhāsate
yataḥ svapne vārdhakabālyavat kalpasahasraughaḥ
47. The awareness of even a tiny fraction of a moment manifests within the infinitesimal consciousness (cid-aṇu). Because of this, a vast expanse of thousands of cosmic eons (kalpa) can appear, much like old age and childhood are experienced within a dream.
ततः सोऽपि निमेषोणुः कल्पकोटिशतान्यलम् ।
सर्वसत्ताविलासेन प्रतिभैका विजृम्भते ॥ ४८ ॥
tataḥ so'pi nimeṣoṇuḥ kalpakoṭiśatānyalam ,
sarvasattāvilāsena pratibhaikā vijṛmbhate 48
48. tataḥ saḥ api nimeṣāṇuḥ kalpakoṭiśatāni alam
sarvasattāvilāsena pratibhā ekā vijṛmbhate
48. tataḥ saḥ api nimeṣāṇuḥ alam kalpakoṭiśatāni
sarvasattāvilāsena ekā pratibhā vijṛmbhate
48. Consequently, even that infinitesimal moment (nimeṣa-aṇu) can extend to hundreds of crores of cosmic eons (kalpa). Through the radiant manifestation of all existence (sarvasattāvilāsa), a singular, luminous consciousness (pratibhā) flourishes.
अभुक्तवत्येव यथा भुक्तवानहमित्यलम् ।
जायते प्रत्ययस्तद्वन्निमेषे कल्पनिश्चयः ॥ ४९ ॥
abhuktavatyeva yathā bhuktavānahamityalam ,
jāyate pratyayastadvannimeṣe kalpaniścayaḥ 49
49. abhuktavati eva yathā bhuktavān aham iti alam
jāyate pratyayaḥ tadvat nimeṣe kalpaniścayaḥ
49. yathā abhuktavati eva bhuktavān aham iti alam
pratyayaḥ jāyate tadvat nimeṣe kalpaniścayaḥ
49. Just as the firm conviction, "I have eaten," can arise even when one has not actually eaten, similarly, the certainty of an entire cosmic eon (kalpa) can be experienced within a mere moment (nimeṣa).
अभुक्त्वा भुक्तवानस्मीत्येवं प्रत्ययशालिनः ।
दृश्यन्ते वासनाविष्टाः स्वप्ने स्वमरणं यथा ॥ ५० ॥
abhuktvā bhuktavānasmītyevaṃ pratyayaśālinaḥ ,
dṛśyante vāsanāviṣṭāḥ svapne svamaraṇaṃ yathā 50
50. abhuktvā bhuktavān asmi iti evam pratyayaśālinaḥ
dṛśyante vāsanāviṣṭāḥ svapne svamaraṇam yathā
50. yathā svapne svamaraṇam abhuktvā bhuktavān asmi
iti evam pratyayaśālinaḥ vāsanāviṣṭāḥ dṛśyante
50. Those who possess the conviction, "I have eaten," even without having eaten, are seen to be deeply influenced by latent impressions (vāsanā), just as one perceives one's own death in a dream.
जगन्ति परितिष्ठन्ति परमाणौ चिदात्मनि ।
प्रतिभासाः प्रवर्तन्ते तत एव हि जागताः ॥ ५१ ॥
jaganti paritiṣṭhanti paramāṇau cidātmani ,
pratibhāsāḥ pravartante tata eva hi jāgatāḥ 51
51. jaganti paritiṣṭhanti paramāṇau cidātmani
pratibhāsāḥ pravartante tata eva hi jāgatāḥ
51. jaganti cidātmani paramāṇau paritiṣṭhanti,
hi tataḥ eva jāgatāḥ pratibhāsāḥ pravartante.
51. The worlds are established within the atomic, conscious self (ātman). Indeed, all worldly appearances manifest from that very (conscious self).
यदस्ति यत्र तत्तस्मात्समुदेति तदेव तत् ।
आकारिणि विकारादि दृष्टं न गगनेऽमले ॥ ५२ ॥
yadasti yatra tattasmātsamudeti tadeva tat ,
ākāriṇi vikārādi dṛṣṭaṃ na gagane'male 52
52. yat asti yatra tat tasmāt samudeti tat eva
tat ākāriṇi vikārādi dṛṣṭam na gagane amale
52. yat yatra asti,
tat tasmāt eva tat samudeti.
ākāriṇi vikārādi dṛṣṭam,
amale gagane na.
52. Whatever exists, from wherever it may be, that very thing arises from its own source. Imperfections and changes are observed in that which has form, but not in the pure, unblemished sky.
चिति भूतानि भूतानि वर्तमानानि संप्रति ।
भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा इव ॥ ५३ ॥
citi bhūtāni bhūtāni vartamānāni saṃprati ,
bhaviṣyanti ca bhūtāni santi bīje drumā iva 53
53. citi bhūtāni bhūtāni vartamānāni samprati
bhaviṣyanti ca bhūtāni santi bīje drumā iva
53. citi bhūtāni,
samprati vartamānāni bhūtāni ca bhaviṣyanti bhūtāni,
drumāḥ bīje iva santi.
53. In consciousness (citi), past beings, present beings existing now, and future beings - all exist, just like trees (exist) in a seed.
निमेषकल्पावेतेन तुषेणान्नकणाविव ।
वलिता वेषचेत्याभ्यामणुः स्वात्माङ्गकं श्रितः ॥ ५४ ॥
nimeṣakalpāvetena tuṣeṇānnakaṇāviva ,
valitā veṣacetyābhyāmaṇuḥ svātmāṅgakaṃ śritaḥ 54
54. nimeṣakalpau etena tuṣeṇa annakaṇau iva
valitaḥ veṣacetyābhyām aṇuḥ svātmāṅgakam śritaḥ
54. svātmāṅgakam śritaḥ aṇuḥ veṣacetyābhyām valitaḥ.
(saḥ) etena tuṣeṇa nimeṣakalpau annakaṇau iva (bhāti).
54. The subtle self (ātman), having taken residence in its own subtle body (aṅgaka), is enveloped by the physical body (veṣa) and the objects of consciousness (cetya). Consequently, it experiences (or manifests as) both an instant (nimeṣa) and an eon (kalpa), just like two grains of rice enveloped by this husk (of embodiment).
उदासीनवदासीनो न संस्पृष्टो मनागपि ।
एष भोक्तृत्वकर्तृत्वैः स्वात्मा सर्वजगत्यपि ॥ ५५ ॥
udāsīnavadāsīno na saṃspṛṣṭo manāgapi ,
eṣa bhoktṛtvakartṛtvaiḥ svātmā sarvajagatyapi 55
55. udāsīnavat āsīnaḥ na saṃspṛṣṭaḥ manāk api eṣaḥ
bhoktṛtvakartṛtvaiḥ svātmā sarvajagati api
55. eṣaḥ svātmā sarvajagati api udāsīnavat āsīnaḥ
bhoktṛtvakartṛtvaiḥ manāk api na saṃspṛṣṭaḥ
55. This Self (ātman), even within the entirety of the universe, remains like an indifferent observer, untouched even slightly by the qualities of enjoyership or doership.
जगत्सत्तोदिते यं हि शुद्धचित्परमाणुतः ।
परमाणोश्च भोक्तृत्वकर्तृत्वे केवलं स्थिते ॥ ५६ ॥
jagatsattodite yaṃ hi śuddhacitparamāṇutaḥ ,
paramāṇośca bhoktṛtvakartṛtve kevalaṃ sthite 56
56. jagat sattā udite yaṃ hi śuddhacitparamāṇutaḥ
paramāṇoḥ ca bhoktṛtvakartṛtve kevalaṃ sthite
56. hi jagat sattā udite yaṃ śuddhacitparamāṇutaḥ
ca paramāṇoḥ bhoktṛtvakartṛtve kevalaṃ sthite
56. Indeed, when the world's existence becomes manifest, this (manifestation) is from the pure consciousness-atom (paramāṇu). And in that very atom, enjoyership and doership alone reside.
जगन्न किंचित्क्रियते सर्वदैव न केनचित् ।
विलीयते च नो किंचिन्मानुष्याद्दृश्यखण्डनम् ॥ ५७ ॥
jaganna kiṃcitkriyate sarvadaiva na kenacit ,
vilīyate ca no kiṃcinmānuṣyāddṛśyakhaṇḍanam 57
57. jagat na kiṃcit kriyate sarvadā eva na kenacit
vilīyate ca na u kiṃcit mānuṣyāt dṛśyakhaṇḍanam
57. jagat na kiṃcit na kenacit sarvadā eva kriyate
ca na u kiṃcit vilīyate mānuṣyāt dṛśyakhaṇḍanam
57. The world is never created by anyone at any time. Nor is anything dissolved; there is no fragmentation of the perceptible by human agency.
सर्वं समसमाभासमिदमाकाशकोशकम् ।
जगत्तयोपशब्दं च विद्ध्यनाद्यं निशाचरि ॥ ५८ ॥
sarvaṃ samasamābhāsamidamākāśakośakam ,
jagattayopaśabdaṃ ca viddhyanādyaṃ niśācari 58
58. sarvaṃ samasamābhāsam idaṃ ākāśakośakam jagat
tathā upaśabdaṃ ca viddhi anādyam niśācari
58. niśācari idaṃ sarvaṃ jagat samasamābhāsam
ākāśakośakam anādyam tathā ca upaśabdaṃ viddhi
58. Know, O night-wanderer, that this entire world, appearing entirely uniform and being like a sheath of space, is beginningless and also (so) spoken of.
चिदणुर्दृश्यसिद्ध्यर्थमान्तरीं चिच्चमत्कृतिम् ।
बहीरूपतया धत्ते स्वात्मनि परिसंस्थिताम् ॥ ५९ ॥
cidaṇurdṛśyasiddhyarthamāntarīṃ ciccamatkṛtim ,
bahīrūpatayā dhatte svātmani parisaṃsthitām 59
59. cid-aṇuḥ dṛśya-siddhi-artham āntarīm cit camatkṛtim
bahī-rūpatayā dhatte sva ātmani parisaṃsthitām
59. cid-aṇuḥ dṛśya-siddhi-artham āntarīm cit camatkṛtim
bahī-rūpatayā sva ātmani parisaṃsthitām dhatte
59. The individual consciousness (cid-aṇu), for the purpose of manifesting the perceptible world, assumes its inner wondrous display of consciousness (cit-camatkṛti) as an external form, even though that display is completely situated within its own self (ātman).
एतद्बहिष्ठमन्तस्थमस्ति शब्दे न वस्तुनि ।
उपदेशाय सत्त्वानां चिद्रूपत्वाज्जगत्त्रये ॥ ६० ॥
etadbahiṣṭhamantasthamasti śabde na vastuni ,
upadeśāya sattvānāṃ cidrūpatvājjagattraye 60
60. etat bahiṣṭham antaḥstham asti śabde na vastuni
upadeśāya sattvānām cit-rūpatvāt jagat-traye
60. etat bahiṣṭham antaḥstham śabde asti na vastuni,
sattvānām upadeśāya jagat-traye cit-rūpatvāt
60. This (distinction of) external and internal exists in words (śabda), not in objective reality (vastu). It is for the instruction of beings in the three worlds, owing to the nature of consciousness (cit-rūpatva).
द्रष्टाऽदृष्टपदं गच्छन्नात्मानं संप्रपश्यति ।
नेत्रदृश्याभिपातीव सदेवासदिव स्थितम् ॥ ६१ ॥
draṣṭā'dṛṣṭapadaṃ gacchannātmānaṃ saṃprapaśyati ,
netradṛśyābhipātīva sadevāsadiva sthitam 61
61. draṣṭā adṛṣṭa-padam gacchan ātmanam samprapaśyati
netra-dṛśya-abhipātī iva sat eva asat iva sthitam
61. draṣṭā adṛṣṭa-padam gacchan ātmanam netra-dṛśya-abhipātī
iva sat eva asat iva sthitam samprapaśyati
61. The seer (draṣṭā), reaching the state where the seen (dṛśya) is no longer perceived, thoroughly observes the self (ātman), which is situated as if both real and unreal, much like an object appearing before one's sight.
न च गच्छति दृश्यत्वं द्रष्टाह्यसदवास्तवम् ।
आत्मन्येव न यत्किंचित्तत्तामेति कथं परः ॥ ६२ ॥
na ca gacchati dṛśyatvaṃ draṣṭāhyasadavāstavam ,
ātmanyeva na yatkiṃcittattāmeti kathaṃ paraḥ 62
62. na ca gacchati dṛśyatvam draṣṭā hi asat avāstavam
ātmani eva na yat kiṃcit tat-tām eti katham paraḥ
62. draṣṭā hi asat avāstavam dṛśyatvam na ca gacchati.
ātmani eva yat kiṃcit na (asti),
katham paraḥ tat-tām eti?
62. And the seer (draṣṭā) indeed does not attain the state of being seen (dṛśyatva), as it is truly unreal and non-existent. How then can anything else (para) attain that state, when nothing whatsoever truly exists within the self (ātman) alone?
दृगेव लोचने सा च वासनान्तं निजं वपुः ।
बहीरूपतया दृश्यं कृत्वा द्रष्टृतयोदिता ॥ ६३ ॥
dṛgeva locane sā ca vāsanāntaṃ nijaṃ vapuḥ ,
bahīrūpatayā dṛśyaṃ kṛtvā draṣṭṛtayoditā 63
63. dṛk eva locane sā ca vāsanāntaṃ nijaṃ vapuḥ
bahīrūpatayā dṛśyaṃ kṛtvā draṣṭṛtayā uditā
63. locane dṛk eva,
sā ca (dṛk) nijaṃ vāsanāntaṃ vapuḥ bahīrūpatayā dṛśyaṃ kṛtvā draṣṭṛtayā uditā
63. Consciousness (dṛk) itself, active in the eyes, and that (consciousness), having transformed its own intrinsic nature (vapuḥ), which is characterized by latent impressions (vāsanā), into an external object (dṛśya), then manifests as the seer (draṣṭṛ).
न विना द्रष्टतामस्ति दृश्यसत्ता कथंचन ।
पितृतेव विना पुत्रं द्वितेवैक्यपदं विना ॥ ६४ ॥
na vinā draṣṭatāmasti dṛśyasattā kathaṃcana ,
pitṛteva vinā putraṃ dvitevaikyapadaṃ vinā 64
64. na vinā draṣṭṛtām asti dṛśyasattā kathaṃcana
pitṛtā iva vinā putram dvitā iva ekyapadam vinā
64. draṣṭṛtām vinā dṛśyasattā kathaṃcana na asti,
putram vinā pitṛtā iva,
ekyapadam vinā dvitā iva.
64. The existence of the object of perception (dṛśya-sattā) cannot exist in any way without the state of being a perceiver (draṣṭṛtā), just as fatherhood (pitṛtā) cannot exist without a son, nor twoness (dvitā) without the state of oneness (ekya-pada).
द्रष्टैव दृश्यतामेति न द्रष्टृत्वं विनास्ति तत् ।
विना पित्रेव तनयो विना भोक्त्रेव भोग्यता ॥ ६५ ॥
draṣṭaiva dṛśyatāmeti na draṣṭṛtvaṃ vināsti tat ,
vinā pitreva tanayo vinā bhoktreva bhogyatā 65
65. draṣṭā eva dṛśyatām eti na draṣṭṛtvam vinā asti tat
vinā pitrā iva tanayaḥ vinā bhoktrā iva bhogyatā
65. draṣṭā eva dṛśyatām eti,
tat (dṛśyatvam) draṣṭṛtvam vinā na asti,
pitrā vinā tanayaḥ iva,
bhoktrā vinā bhogyatā iva.
65. The seer (draṣṭṛ) itself becomes the seen (dṛśyatā), but that (state of being seen) does not exist without the state of being a seer (draṣṭṛtva), just as a son (tanaya) cannot exist without a father, nor enjoyability (bhogyatā) without an enjoyer (bhoktṛ).
द्रष्टुर्दृश्यविनिर्माणे चित्त्वादस्त्वेव शक्तता ।
कनकस्यावदातस्य कटकादिकृताविव ॥ ६६ ॥
draṣṭurdṛśyavinirmāṇe cittvādastveva śaktatā ,
kanakasyāvadātasya kaṭakādikṛtāviva 66
66. draṣṭuḥ dṛśyavinirmāṇe cittvāt astu eva
śaktatā kanakasya avadātasya kaṭakādikṛtau iva
66. draṣṭuḥ dṛśyavinirmāṇe cittvāt śaktatā astu eva,
avadātasya kanakasya kaṭakādikṛtau iva.
66. Let there indeed be the capacity (śaktatā) of the perceiver (draṣṭṛ), due to its nature as consciousness (cittva), in the creation of the object of perception (dṛśya-vinirmāṇa), just as there is a capacity in pure gold (kanaka) for the making of bracelets and other ornaments (kaṭakādi).
दृश्यस्य द्रष्ट्टृनिर्माणे जडत्वान्नास्ति शक्तता ।
कटकस्य तु हैमस्य यथा कनकनिर्मितौ ॥ ६७ ॥
dṛśyasya draṣṭṭṛnirmāṇe jaḍatvānnāsti śaktatā ,
kaṭakasya tu haimasya yathā kanakanirmitau 67
67. dṛśyasya draṣṭṛnirmāṇe jaḍatvāt na asti śaktatā
kaṭakasya tu haimasya yathā kanakanirmitau
67. jaḍatvāt dṛśyasya draṣṭṛnirmāṇe śaktatā na asti,
yathā tu haimasya kaṭakasya kanakanirmitau
67. An inert object (dṛśya), due to its insentience, has no capacity in the creation of the seer (draṣṭṛ), just as a golden bracelet has no power in the creation of the gold from which it is made.
चेतनादृश्यनिर्माणं चित्करोत्यसदेव सत् ।
अकारणं मोहहेतुं हेमेव कटकभ्रमम् ॥ ६८ ॥
cetanādṛśyanirmāṇaṃ citkarotyasadeva sat ,
akāraṇaṃ mohahetuṃ hemeva kaṭakabhramam 68
68. cetanā adṛśyanirmāṇaṃ cit karoti asat eva
sat akāraṇam mohahetum hema iva kaṭakabhramam
68. cetanā cit adṛśyanirmāṇaṃ asat eva sat akāraṇam mohahetum karoti,
hema iva kaṭakabhramam
68. Pure consciousness (cit), which is sentient, creates the manifestation of the unseen, making the non-existent appear as existent. It is the causeless cause of delusion (mohahetu), just as gold causes the illusion of a bracelet.
कटकत्वावभासे हि यथा हेम्नो न हेमता ।
सत्येव प्रकचत्येवं द्रष्ट्टदृश्यस्थितौ वपुः ॥ ६९ ॥
kaṭakatvāvabhāse hi yathā hemno na hematā ,
satyeva prakacatyevaṃ draṣṭṭadṛśyasthitau vapuḥ 69
69. kaṭakatvāva-bhāse hi yathā hemnaḥ na hematā sati
eva prakacati evam draṣṭṛdṛśyasthitau vapuḥ
69. yathā hi kaṭakatvāva-bhāse hemnaḥ hematā na,
evam draṣṭṛdṛśyasthitau sati eva vapuḥ prakacati
69. Indeed, just as the essential nature of gold (hematā) is not truly perceived when it appears as a bracelet, similarly, the physical form (vapuḥ) manifests in the state where the seer (draṣṭṛ) and the seen (dṛśya) exist.
द्रष्टा दृश्यतया तिष्ठन्द्रष्ट्टतामुपजीवति ।
सत्यां कटकसंवित्तौ हेम काञ्चनतामिव ॥ ७० ॥
draṣṭā dṛśyatayā tiṣṭhandraṣṭṭatāmupajīvati ,
satyāṃ kaṭakasaṃvittau hema kāñcanatāmiva 70
70. draṣṭā dṛśyatayā tiṣṭhan draṣṭṛtām upajīvati
satyām kaṭakasamvittau hema kāñcanatām iva
70. draṣṭā dṛśyatayā tiṣṭhan draṣṭṛtām upajīvati,
iva hema satyām kaṭakasamvittau kāñcanatām
70. The seer (draṣṭṛ), while appearing as the seen (dṛśya), subsists on its nature as the seer (draṣṭṛtā), just as gold maintains its golden nature (kāñcanatā) even when there is the perception of a bracelet.
एकस्मिन्प्रतिभासे हि न स द्रष्टृदृश्ययोः ।
पुंप्रत्ययप्रकचने क्व पशुप्रत्ययोदयः ॥ ७१ ॥
ekasminpratibhāse hi na sa draṣṭṛdṛśyayoḥ ,
puṃpratyayaprakacane kva paśupratyayodayaḥ 71
71. ekasmin pratibhāse hi na saḥ draṣṭṛdṛśyayoḥ
puṃpratyayaprakacane kva paśupratyayodayaḥ
71. hi ekasmin pratibhāse draṣṭṛdṛśyayoḥ saḥ na.
puṃpratyayaprakacane kva paśupratyayodayaḥ
71. Indeed, in a single manifestation or perception, there is no duality between the seer ("draṣṭṛ") and the seen (dṛśya). When the awareness of the true self (puruṣa) fully manifests, where then is the rise of animal-like ignorance?
दृश्यं पश्यन्त्यमात्मानं न द्रष्टा संप्रपश्यति ।
द्रष्टुर्हि दृश्यतापत्तौ सत्ताऽसत्तेव तिष्ठति ॥ ७२ ॥
dṛśyaṃ paśyantyamātmānaṃ na draṣṭā saṃprapaśyati ,
draṣṭurhi dṛśyatāpattau sattā'satteva tiṣṭhati 72
72. dṛśyam paśyantam ātmānam na draṣṭā saṃprapaśyati
draṣṭuḥ hi dṛśyatāpattau sattā asattā iva tiṣṭhati
72. draṣṭā dṛśyam paśyantam ātmānam na saṃprapaśyati.
hi draṣṭuḥ dṛśyatāpattau sattā asattā iva tiṣṭhati.
72. The seer ("draṣṭṛ") does not fully perceive the seeing self (ātman) as an object to be seen (dṛśya). For, when the seer ("draṣṭṛ") attains the state of being an object, its existence (sattā) becomes like non-existence (asattā).
बोधाद्गलितदृश्यस्य द्रष्टुः सत्तेव भासते ।
अबुद्धे कटके स्वस्य हेम्नोऽकटकता यथा ॥ ७३ ॥
bodhādgalitadṛśyasya draṣṭuḥ satteva bhāsate ,
abuddhe kaṭake svasya hemno'kaṭakatā yathā 73
73. bodhāt galitadṛśyasya draṣṭuḥ sattā iva bhāsate
abuddhe kaṭake svasya hemnaḥ akaṭakatā yathā
73. yathā abuddhe kaṭake svasya hemnaḥ akaṭakatā (asti),
(tathā) bodhāt galitadṛśyasya draṣṭuḥ sattā iva bhāsate.
73. When the seen (dṛśya) has vanished for the seer ("draṣṭṛ") through true knowledge (bodha), only the seer's pure existence (sattā) shines forth. This is just as, for one's own gold, there is a state of 'non-bracelet' (akaṭakatā) when the ornament (kaṭaka) is not fully understood [as being merely gold].
दृश्ये सत्यस्ति वै द्रष्टा दृश्यं द्रष्टरि भासते ।
द्वयेन च विना नैकं नैकमप्यस्ति चानयोः ॥ ७४ ॥
dṛśye satyasti vai draṣṭā dṛśyaṃ draṣṭari bhāsate ,
dvayena ca vinā naikaṃ naikamapyasti cānayoḥ 74
74. dṛśye sati asti vai draṣṭā dṛśyam draṣṭari bhāsate
dvayena ca vinā na ekam na ekam api asti ca anayoḥ
74. dṛśye sati vai draṣṭā asti.
dṛśyam draṣṭari bhāsate.
ca dvayena vinā ekam na (asti).
ca anayoḥ ekam api na asti.
74. Indeed, when an object to be seen (dṛśya) exists, there is a seer ("draṣṭṛ"), and the seen (dṛśya) appears in the seer ("draṣṭṛ"). Moreover, without both, neither of them can exist independently.
सर्वं यथावद्विज्ञाय शुद्धसंविन्मयात्मना ।
वाचामविषयं स्वच्छं किंचिदेवावशिष्यते ॥ ७५ ॥
sarvaṃ yathāvadvijñāya śuddhasaṃvinmayātmanā ,
vācāmaviṣayaṃ svacchaṃ kiṃcidevāvaśiṣyate 75
75. sarvam yathāvat vijñāya śuddhasaṃvinmayātmanā
vācām aviṣayam svaccham kiṃcit eva avaśiṣyate
75. śuddhasaṃvinmayātmanā sarvam yathāvat vijñāya
vācām aviṣayam svaccham kiṃcit eva avaśiṣyate
75. When everything has been thoroughly understood by the pure self (ātman), which is constituted of consciousness, then only something pure and beyond the reach of words remains.
आत्मानं दर्शनं दृश्यं दीपेनेवावभासितम् ।
कृतं च सर्वमेतेन चिन्मात्रपरमाणुना ॥ ७६ ॥
ātmānaṃ darśanaṃ dṛśyaṃ dīpenevāvabhāsitam ,
kṛtaṃ ca sarvametena cinmātraparamāṇunā 76
76. ātmanam darśanam dṛśyam dīpena iva avabhāsitam
kṛtam ca sarvam etena cinmātraparamāṇunā
76. dīpena iva ātmanam darśanam dṛśyam avabhāsitam
ca etena cinmātraparamāṇunā sarvam kṛtam
76. The self (ātman), the act of perception, and the perceived object are all illuminated, as if by a lamp. And all this is accomplished by this single atom of pure consciousness.
मातृमानप्रमेयाख्यं बुधो निगिरति त्रयम् ।
हेमेव कटकादित्वमसन्मयमुपस्थितम् ॥ ७७ ॥
mātṛmānaprameyākhyaṃ budho nigirati trayam ,
hemeva kaṭakāditvamasanmayamupasthitam 77
77. mātṛmānaprameyākhyam budhaḥ nigirati trayam
hema iva kaṭakāditvam asanmayam upasthitam
77. budhaḥ mātṛmānaprameyākhyam trayam nigirati
hema iva kaṭakāditvam asanmayam upasthitam
77. The wise person (budha) dissolves this triad – the knower, the means of knowing, and the object of knowledge – just as gold encompasses the unreal forms of bracelets and other ornaments that manifest from it.
यथा न जलभूम्यादेः पृथक्किंचिन्मनागपि ।
तथैतस्मात्स्वभावाणोर्न किंचित्पृथगस्ति हि ॥ ७८ ॥
yathā na jalabhūmyādeḥ pṛthakkiṃcinmanāgapi ,
tathaitasmātsvabhāvāṇorna kiṃcitpṛthagasti hi 78
78. yathā na jalabhūmyādeḥ pṛthak kiṃcit manāk api
tathā etasmāt svabhāvāṇoḥ na kiṃcit pṛthak asti hi
78. yathā jalabhūmyādeḥ kiṃcit manāk api pṛthak na,
tathā etasmāt svabhāvāṇoḥ kiṃcit pṛthak na asti hi
78. Just as nothing whatsoever is separate from water, earth, and the like, so also, nothing at all truly exists apart from this subtle essence of intrinsic nature (svabhāva).
सर्वगानुभवात्मत्वात्सर्वानुभवरूपतः ।
एकत्वानुभवन्याये रूढे सर्वैकतास्य हि ॥ ७९ ॥
sarvagānubhavātmatvātsarvānubhavarūpataḥ ,
ekatvānubhavanyāye rūḍhe sarvaikatāsya hi 79
79. sarvagānubhavātmatvāt sarvānubhavarūpataḥ
ekatvānubhavanyāye rūḍhe sarvaikatā asya hi
79. asya sarvagānubhavātmatvāt sarvānubhavarūpataḥ
hi ekatvānubhavanyāye rūḍhe sarvaikatā
79. Since it is of the nature (ātmatva) of experiencing all-pervasiveness and is itself the form of all experience, indeed, when the principle of experiencing oneness is firmly established, its complete unity with all is realized.
अस्येच्छया पृथङ्नास्ति वीचितेव महाम्भसः ।
इच्छानुरूपसंपत्तेर्भावितार्थैकता किल ॥ ८० ॥
asyecchayā pṛthaṅnāsti vīciteva mahāmbhasaḥ ,
icchānurūpasaṃpatterbhāvitārthaikatā kila 80
80. asya icchayā pṛthak na asti vīcitā iva mahāmbhasaḥ
icchānurūpasaṃpatteḥ bhāvitārthaikatā kila
80. asya icchayā pṛthak na asti mahāmbhasaḥ vīcitā
iva icchānurūpasaṃpatteḥ bhāvitārthaikatā kila
80. By its will, nothing exists separately, just as a wave is not separate from the great ocean. Due to the realization that aligns with this will, there is indeed a complete oneness of purpose.
दिक्कालाद्यनवच्छिन्नः परमात्मास्ति केवलः ।
सर्वात्मत्वात्स सर्वात्मा सर्वानुभवत स्वतः ॥ ८१ ॥
dikkālādyanavacchinnaḥ paramātmāsti kevalaḥ ,
sarvātmatvātsa sarvātmā sarvānubhavata svataḥ 81
81. dikkālādi anavacchinnaḥ paramātmā asti kevalaḥ
sarvātmatvāt saḥ sarvātmā sarvānubhavataḥ svataḥ
81. dikkālādi anavacchinnaḥ paramātmā kevalaḥ asti
sarvātmatvāt saḥ svataḥ sarvānubhavataḥ sarvātmā
81. The Supreme Self (paramātman) is absolute, unbounded by space, time, and the like. Because of its nature as the Self (ātman) of all, it is the universal Self (ātman), naturally perceiving all.
सन्नेष चेतनात्मत्वाद्दर्शनानवबोधतः ।
द्वैतैक्ये नात्र विद्येते सर्वरूपे महात्मनि ॥ ८२ ॥
sanneṣa cetanātmatvāddarśanānavabodhataḥ ,
dvaitaikye nātra vidyete sarvarūpe mahātmani 82
82. san eṣaḥ cetanātmatvāt darśanānavabodhataḥ
dvaita aikye na atra vidyete sarvarūpe mahātmani
82. eṣaḥ san cetanātmatvāt darśanānavabodhataḥ
sarvarūpe mahātmani atra dvaita aikye na vidyete
82. This (reality) exists and, being of the nature (ātmatva) of consciousness, due to the non-perception of distinctions, neither duality nor oneness exists here within the all-encompassing Great Self (mahātman).
यदि कश्चिद्द्वितीयः स्यात्तदैकस्यैकता भवेत् ।
द्वैतैक्ययोर्मिथः सिद्धिरातपच्छाययोरिव ॥ ८३ ॥
yadi kaściddvitīyaḥ syāttadaikasyaikatā bhavet ,
dvaitaikyayormithaḥ siddhirātapacchāyayoriva 83
83. yadi kaścit dvitīyaḥ syāt tadā ekasya ekatā bhavet
dvaitaikyayoḥ mithaḥ siddhiḥ ātapacchāyayoḥ iva
83. yadi kaścit dvitīyaḥ syāt tadā ekasya ekatā bhavet
dvaitaikyayoḥ mithaḥ siddhiḥ ātapacchāyayoḥ iva
83. If there were any second entity, then the oneness of the one (unity) could be established. The mutual existence of duality and unity is like that of sunlight and shade.
यत्र नास्ति द्वितीयो हि तत्रैकस्यैकता कथम् ।
एकतायामसिद्धायां द्वयमेव न विद्यते ॥ ८४ ॥
yatra nāsti dvitīyo hi tatraikasyaikatā katham ,
ekatāyāmasiddhāyāṃ dvayameva na vidyate 84
84. yatra na asti dvitīyaḥ hi tatra ekasya ekatā
katham ekatāyām asiddhāyām dvayam eva na vidyate
84. yatra dvitīyaḥ na asti hi tatra ekasya ekatā
katham ekatāyām asiddhāyām dvayam eva na vidyate
84. Where indeed there is no second entity, how can the oneness of the one (unity) be asserted? If oneness is not established, then duality itself cannot exist.
नानारम्भविभासं च साम्येनाक्षुब्धरूपिणः ।
बीजस्यान्तस्तरुरिव ब्रह्मणोऽन्तः स्थितं जगत् ॥ ८६ ॥
nānārambhavibhāsaṃ ca sāmyenākṣubdharūpiṇaḥ ,
bījasyāntastaruriva brahmaṇo'ntaḥ sthitaṃ jagat 86
86. nānā ārambha vibhāsam ca sāmyena akṣubdha rūpiṇaḥ
bījasya antaḥ taruḥ iva brahmaṇaḥ antaḥ sthitam jagat
86. ca nānā ārambha vibhāsam akṣubdha rūpiṇaḥ sāmyena
jagat brahmaṇaḥ antaḥ sthitam bījasya antaḥ taruḥ iva
86. Just as a tree (taru) exists within a seed, the universe (jagat), manifesting diverse beginnings and having an undisturbed, uniform nature, is situated within the absolute reality (brahman).
द्वैतमप्यपृथक्तस्माद्धेम्नः कटकता यथा ।
सम्यग्बुद्धावबोधो हि द्वैतं तच्च न सन्मयम् ॥ ८७ ॥
dvaitamapyapṛthaktasmāddhemnaḥ kaṭakatā yathā ,
samyagbuddhāvabodho hi dvaitaṃ tacca na sanmayam 87
87. dvaitam api apṛthak tasmāt hemnaḥ kaṭakatā yathā samyak
buddhau avabodhaḥ hi dvaitam tat ca na sat-mayam
87. yathā hemnaḥ kaṭakatā dvaitam api tasmāt apṛthak samyak
buddhau avabodhaḥ hi dvaitam tat ca na sat-mayam
87. Duality, too, is not separate from that (brahman), just as the form of a bracelet is not separate from gold. Indeed, a proper realization (avabodha) in the intellect (buddhi) reveals that this duality is not inherently real.
यथा द्रवत्वं पयसः स्पन्दनं मातरिश्वनः ।
व्योम्नः शून्यत्वमेवं हि न पृथग्द्वैतमीश्वरात् ॥ ८८ ॥
yathā dravatvaṃ payasaḥ spandanaṃ mātariśvanaḥ ,
vyomnaḥ śūnyatvamevaṃ hi na pṛthagdvaitamīśvarāt 88
88. yathā dravatvam payasaḥ spandanam mātariśvanaḥ
vyomnaḥ śūnyatvam evam hi na pṛthak dvaitam īśvarāt
88. yathā payasaḥ dravatvam mātariśvanaḥ spandanam
vyomnaḥ śūnyatvam evam hi dvaitam īśvarāt pṛthak na
88. Just as fluidity is the intrinsic nature of water, movement of wind, and emptiness of space, so too, duality is certainly not separate from Īśvara.
द्वैताद्वैतोपलम्भो हि दुःखायैव क्रियात्मने ।
निपुणोऽनुपलम्भो यस्त्वेतयोस्तत्परं विदुः ॥ ८९ ॥
dvaitādvaitopalambho hi duḥkhāyaiva kriyātmane ,
nipuṇo'nupalambho yastvetayostatparaṃ viduḥ 89
89. dvaita advaita upalambhaḥ hi duḥkhāya eva kriyātmane
nipuṇaḥ anupalambhaḥ yaḥ tu etayoḥ tatparam viduḥ
89. dvaita advaita upalambhaḥ hi kriyātmane duḥkhāya eva.
tu yaḥ nipuṇaḥ,
(saḥ) etayoḥ anupalambhaḥ tatparam viduḥ.
89. The perception of duality and non-duality is indeed only for suffering for the active self (kriyātman). However, those who are discerning know that the non-perception of these two is the supreme.
मातृमानप्रमेयादिद्रष्टृदर्शनदृश्यता ।
एतावज्जगदेतच्च परमाणौ चिति स्थितम् ॥ ९० ॥
mātṛmānaprameyādidraṣṭṛdarśanadṛśyatā ,
etāvajjagadetacca paramāṇau citi sthitam 90
90. mātṛmānaprameyādidraṣṭṛdarśanadṛśyatā
etāvat jagat etat ca paramāṇau citi sthitam
90. mātṛmānaprameyādidraṣṭṛdarśanadṛśyatā (rūpam)
etāvat etat ca jagat paramāṇau citi sthitam
90. The entire world (jagat), which consists of the knower, the means of knowledge, the object of knowledge, and so on, along with the seer, the act of seeing, and the seen - all this is situated in consciousness (cit) as if an atom.
अयं जगदणुर्नित्यमेतेनाणुसुमेरुणा ।
स्पन्दनं पवनेनेव स्वाङ्ग एव कृताकृतः ॥ ९१ ॥
ayaṃ jagadaṇurnityametenāṇusumeruṇā ,
spandanaṃ pavaneneva svāṅga eva kṛtākṛtaḥ 91
91. ayam jagat aṇuḥ nityam etena aṇusumeruṇā
spandanam pavanena iva svāṅge eva kṛtākṛtaḥ
91. ayam jagat aṇuḥ nityam svāṅge eva etena aṇusumeruṇā kṛtākṛtaḥ (asti).
pavanena iva spandanam (bhavati).
91. This world (jagat), which is like an atom, is eternally created and uncreated within its own being (svāṅge), by means of this subtle (aṇu) Meru, just as movement is caused by wind.
अहो नु भीमा मायेयमथवा मायिनां परा ।
परमाण्वन्तरेवास्ति यत्त्रैलोक्यपरम्परा ॥ ९२ ॥
aho nu bhīmā māyeyamathavā māyināṃ parā ,
paramāṇvantarevāsti yattrailokyaparamparā 92
92. aho nu bhīmā māyā iyam athavā māyinām parā |
paramāṇu antare iva asti yat trailokya paramparā ||
92. aho nu iyam bhīmā māyā athavā māyinām parā (māyā asti)
yat trailokya paramparā paramāṇu antare iva asti (iti)
92. Oh, what a formidable illusion (māyā) this is, or rather, the supreme power of those who master illusion (māyā)! For the entire series of three worlds exists as if contained within a single atom.
अथासंभवमायित्वमेवैतत्सर्वदा स्थितम् ।
चिन्मात्रपरमाणुत्वमात्रमेव जगत्स्थितिः ॥ ९३ ॥
athāsaṃbhavamāyitvamevaitatsarvadā sthitam ,
cinmātraparamāṇutvamātrameva jagatsthitiḥ 93
93. atha asaṃbhavamāyitvam eva etat sarvadā sthitam
| cinmātraparamāṇutvamātram eva jagat sthitiḥ ||
93. atha etat asaṃbhavamāyitvam eva sarvadā sthitam
jagatsthitiḥ cinmātraparamāṇutvamātram eva asti
93. Now, this very state of the impossibility of illusion (māyā) is always established. The existence of the world is merely the state of a pure atom of consciousness.
अन्तर्गतजगज्जालोऽप्येषोऽणुः साम्यमत्यजन् ।
स्थितोऽन्तस्थबृहद्वृक्षं बीजं भाण्डोदरे यथा ॥ ९४ ॥
antargatajagajjālo'pyeṣo'ṇuḥ sāmyamatyajan ,
sthito'ntasthabṛhadvṛkṣaṃ bījaṃ bhāṇḍodare yathā 94
94. antargatajagajjālaḥ api eṣaḥ aṇuḥ sāmyam atyajan |
sthitaḥ antasthabṛhadvṛkṣam bījam bhāṇḍa udare yathā ||
94. eṣaḥ aṇuḥ antargatajagajjālaḥ
api sāmyam atyajan sthitaḥ (asti)
yathā antasthabṛhadvṛkṣam
bījam bhāṇḍa udare (sthitam asti)
94. This atom, even though it contains the network of worlds within itself, remains, not abandoning its subtle nature, just as a seed, containing a mighty tree within, remains within a pot.
बीजेऽन्तर्वृक्षविस्तारः स्थितः सफलपल्लवः ।
परया दृश्यते दृष्ट्या जगच्च चिदणूदरे ॥ ९५ ॥
bīje'ntarvṛkṣavistāraḥ sthitaḥ saphalapallavaḥ ,
parayā dṛśyate dṛṣṭyā jagacca cidaṇūdare 95
95. bīje antar vṛkṣavistāraḥ sthitaḥ saphalapallavaḥ
| parayā dṛśyate dṛṣṭyā jagat ca cit aṇu udare ||
95. saphalapallavaḥ vṛkṣavistāraḥ bīje antar sthitaḥ
asti ca jagat parayā dṛṣṭyā cit aṇu udare dṛśyate
95. The expansion of the tree, complete with fruits and leaves, exists within the seed. Similarly, the world is seen by the supreme vision within the consciousness-atom.
स शाखाफलपुष्पं स्वमजहद्बीजकोटरे ।
यथा तरुः स्थितस्तद्वद्विकासि चिदणोर्जगत् ॥ ९६ ॥
sa śākhāphalapuṣpaṃ svamajahadbījakoṭare ,
yathā taruḥ sthitastadvadvikāsi cidaṇorjagat 96
96. saḥ śākhāphalamuṣpam svam ajahat bīja-koṭare
yathā taruḥ sthitaḥ tadvat vikāsi cit-aṇoḥ jagat
96. yathā taruḥ svam śākhāphalamuṣpam ajahat
bīja-koṭare sthitaḥ tadvat cit-aṇoḥ jagat vikāsi
96. Just as a tree exists within its seed-kernel, without abandoning its own branches, fruits, and flowers, so too does the universe expand from the consciousness-atom.
संस्थितं द्वैतमद्वैतं बीजकोश इव द्रुमः ।
जगच्चित्परमाण्वन्तर्यः पश्यति स पश्यति ॥ ९७ ॥
saṃsthitaṃ dvaitamadvaitaṃ bījakośa iva drumaḥ ,
jagaccitparamāṇvantaryaḥ paśyati sa paśyati 97
97. saṃsthitam dvaitam advaitam bīja-kośe iva drumaḥ
jagat cit-paramāṇu antaḥ yaḥ paśyati saḥ paśyati
97. dvaitam advaitam drumaḥ bīja-kośe iva saṃsthitam
yaḥ jagat cit-paramāṇu antaḥ paśyati saḥ paśyati
97. Duality and non-duality exist like a tree in its seed-pod. He who sees the universe within the consciousness-atom, he alone truly sees.
न द्वैतं नैव चाद्वैतं न च बीजं न चाङ्कुरः ।
न स्थूलं न च वा सूक्ष्मं नाजातं जातमेव च ॥ ९८ ॥
na dvaitaṃ naiva cādvaitaṃ na ca bījaṃ na cāṅkuraḥ ,
na sthūlaṃ na ca vā sūkṣmaṃ nājātaṃ jātameva ca 98
98. na dvaitam na eva ca advaitam na ca bījam na ca aṅkuraḥ
na sthūlam na ca vā sūkṣmam na ajātam jātam eva ca
98. na dvaitam na eva ca advaitam na ca bījam na ca aṅkuraḥ
na sthūlam na ca vā sūkṣmam na ajātam jātam eva ca
98. It is neither duality nor non-duality; neither seed nor sprout. It is neither gross nor subtle, neither unborn nor born.
न चास्ति न च नास्तीदं न सौम्यं क्षुभितं न च ।
त्रिजगच्चिदणोरन्तः खवाय्वपि न किंचन ॥ ९९ ॥
na cāsti na ca nāstīdaṃ na saumyaṃ kṣubhitaṃ na ca ,
trijagaccidaṇorantaḥ khavāyvapi na kiṃcana 99
99. na ca asti na ca na asti idam na saumyam kṣubhitam na
ca tri-jagat cit-aṇoḥ antaḥ kha-vāyu api na kiṃcana
99. idam na asti ca na na asti ca na saumyam na ca kṣubhitam
cit-aṇoḥ antaḥ tri-jagat kha-vāyu api na kiṃcana
99. It neither exists nor does not exist. It is neither tranquil nor agitated. Even the three worlds, space, and air within the consciousness-atom are nothing at all.
न जगन्नाजगच्चास्ति विद्यते चित्परा शुभा ।
सर्वात्मिका यदा यत्र सा यथोदेति तत्तथा ॥ १०० ॥
na jagannājagaccāsti vidyate citparā śubhā ,
sarvātmikā yadā yatra sā yathodeti tattathā 100
100. na jagat na ajagat ca asti vidyate cit parā śubhā
sarvātmikā yadā yatra sā yathā udeti tat tathā
100. jagāt na ajagat na ca asti śubhā parā cit vidyate
yadā yatra sā sarvātmikā yathā udeti tat tathā
100. Neither the world nor non-world truly exists; only the supreme, pure consciousness (cit) abides. Whenever and wherever that all-pervading (sarvātmikā) consciousness manifests, everything appears precisely in that manner.
उदेत्यनुदितोऽप्येष स्वयंवेदनजृम्भितः ।
परमात्माणुरेकात्मा समग्रात्मतयैव खे ॥ १०१ ॥
udetyanudito'pyeṣa svayaṃvedanajṛmbhitaḥ ,
paramātmāṇurekātmā samagrātmatayaiva khe 101
101. udeti anuditaḥ api eṣaḥ svayaṃvedanajṛmbhitaḥ
paramātmā aṇuḥ ekātmā samagrātmatayā eva khe
101. eṣaḥ anuditaḥ api svayaṃvedanajṛmbhitaḥ udeti
paramātmā aṇuḥ ekātmā khe samagrātmatayā eva
101. This supreme Self (ātman), though unmanifested (anuditaḥ), still manifests, expanded by its own self-awareness (svayaṃvedana). It is the singular, subtle atomic Self (ātman) which exists as the entire Self (ātman) in space (khe).
द्रुमो भूमौ स्वबीजत्वमिवोदेत्यनुदेत्यपि ।
परं तत्त्वं जगद्भक्त्या जगत्तां स्वोदयेन च ॥ १०२ ॥
drumo bhūmau svabījatvamivodetyanudetyapi ,
paraṃ tattvaṃ jagadbhaktyā jagattāṃ svodayena ca 102
102. drumaḥ bhūmau svabījatvam iva udeti anudeti api
param tattvam jagat bhaktyā jagattām svodayena ca
102. bhūmau drumaḥ svabījatvam iva udeti anudeti api (tadvat)
param tattvam svodayena bhaktyā ca jagat jagattām (eti)
102. Just as a tree on the ground, in its seed-state, simultaneously emerges and remains unmanifest, so too the supreme reality (param tattva) becomes the world (jagat) and worldliness (jagattā) through its own manifestation and its inherent parts/aspects (bhaktyā).
द्रुमो बीजतयैवाशु न संत्यक्तसमस्थितिः ।
तिष्ठत्यपगतस्पन्दस्त्यागात्यागपरोऽणुकः ॥ १०३ ॥
drumo bījatayaivāśu na saṃtyaktasamasthitiḥ ,
tiṣṭhatyapagataspandastyāgātyāgaparo'ṇukaḥ 103
103. drumaḥ bījatayā eva āśu na saṃtyaktasamastithiḥ
tiṣṭhati apagataspandaḥ tyāgātyāgaparaḥ aṇukaḥ
103. drumaḥ bījatayā eva āśu saṃtyaktasamastithiḥ na (asti)
(saḥ) apagataspandaḥ tyāgātyāgaparaḥ aṇukaḥ tiṣṭhati
103. The tree, existing as a seed, immediately (āśu) does not abandon its state of equilibrium (samastithi). It remains motionless (apagataspanda), a subtle entity (aṇuka) solely focused on both abandonment and non-abandonment (tyāgātyāgapara).
बिसतन्तुर्महामेरुः परमाणोरपेक्षया ।
दृश्यं किल विशेत्तन्तुरदृश्याक्ष्णा पराणुता ॥ १०४ ॥
bisatanturmahāmeruḥ paramāṇorapekṣayā ,
dṛśyaṃ kila viśettanturadṛśyākṣṇā parāṇutā 104
104. bisatantuḥ mahāmeruḥ paramāṇoḥ apekṣayā
dṛśyam kila viśet tantuḥ adṛśyākṣṇā parāṇutā
104. paramāṇoḥ apekṣayā bisatantuḥ mahāmeruḥ kila
adṛśyākṣṇā dṛśyam tantuḥ parāṇutā viśet
104. A lotus fiber is Mount Meru in comparison to an atom. Indeed, the visible thread may attain the state of extreme minuteness through an unseen eye.
बिसतन्तुर्महामेरुः परमाणोः किलात्मनः ।
तस्यैव तद्घनाः स्वान्तः स्थिता मेर्वादिकोटयः ॥ १०५ ॥
bisatanturmahāmeruḥ paramāṇoḥ kilātmanaḥ ,
tasyaiva tadghanāḥ svāntaḥ sthitā mervādikoṭayaḥ 105
105. bisatantuḥ mahāmeruḥ paramāṇoḥ kila ātmanaḥ tasya
eva tatghanāḥ sva antaḥ sthitāḥ meruvādikoṭayaḥ
105. kila paramāṇoḥ ātmanaḥ bisatantuḥ mahāmeruḥ tasya
eva sva antaḥ sthitāḥ meruvādikoṭayaḥ tatghanāḥ
105. Indeed, a lotus fiber is Mount Meru due to the very intrinsic nature (ātman) of the atom. Crores of Merus and other (mountains) are densely contained within that very (atom).
एकेन तेन महता परमाणुना च व्याप्तं ततं विरचितं जनितं कृतं च ।
दृश्यं प्रपञ्चरचितं नभसेव विश्वं शून्यत्वमच्छमभितः परिलब्धमेव ॥ १०६ ॥
ekena tena mahatā paramāṇunā ca vyāptaṃ tataṃ viracitaṃ janitaṃ kṛtaṃ ca ,
dṛśyaṃ prapañcaracitaṃ nabhaseva viśvaṃ śūnyatvamacchamabhitaḥ parilabdhameva 106
106. ekena tena mahatā paramāṇunā ca vyāptam
tatam viracitam janitam kṛtam ca dṛśyam
prapañcaracitam nabhasā iva viśvam
śūnyatvam accham abhitaḥ parilabdham eva
106. ekena tena mahatā paramāṇunā ca dṛśyam
viśvam vyāptam tatam viracitam janitam
kṛtam ca prapañcaracitam viśvam nabhasā iva
abhitaḥ accham śūnyatvam eva parilabdham
106. By that one great atom, the visible universe (viśva) is pervaded, extended, created, generated, and made. And this entire universe, fashioned by manifestation (prapañca), is indeed perceived all around as clear emptiness (śūnyatva), just like space.
द्वैतेन सुन्दरतरं स्वमनुज्झितेन रूपं सुषुप्तसदृशेन यथावबोधात् ।
ऐक्यं गतं स्थितिगमागममुक्तमेवमित्थं स्थितं तनु जगत्परमार्थपिण्डः ॥ १०७ ॥
dvaitena sundarataraṃ svamanujjhitena rūpaṃ suṣuptasadṛśena yathāvabodhāt ,
aikyaṃ gataṃ sthitigamāgamamuktamevamitthaṃ sthitaṃ tanu jagatparamārthapiṇḍaḥ 107
107. dvaitena sundarataram svam anujjhitena
rūpam suṣuptasadṛśena yathāvabodhāt aikyam
gatam sthiti gamāgama muktam evam
ittham sthitam tanu jagatparamārthapiṇḍaḥ
107. dvaitena sundarataram suṣuptasadṛśena
anujjhitena rūpam svam yathāvabodhāt
sthiti gamāgama muktam aikyam gatam
evam ittham tanu jagatparamārthapiṇḍaḥ
107. The self (sva), which has not abandoned its form even by duality and is comparable to deep sleep, attains a more beautiful unity through true realization. This unity is free from (the cycle of) coming, going, and staying. Thus, this subtle universe exists as the very core (piṇḍa) of ultimate reality (paramārtha).

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 Chapter 80 Chapter 81 (current chapter) 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