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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-94

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श्रीवसिष्ठ उवाच ।
उत्तमाधममध्यानां पदार्थानामितस्ततः ।
उत्पत्तीनां विभागोऽयं श्रृणु वक्ष्यामि राघव ॥ १ ॥
śrīvasiṣṭha uvāca ,
uttamādhamamadhyānāṃ padārthānāmitastataḥ ,
utpattīnāṃ vibhāgo'yaṃ śrṛṇu vakṣyāmi rāghava 1
1. śrīvasiṣṭhaḥ uvāca uttamādhamamadhyānām padārthānām itas
tataḥ utpattīnām vibhāgaḥ ayam śṛṇu vakṣyāmi rāghava
1. rāghava śrīvasiṣṭhaḥ uvāca śṛṇu ayam vibhāgaḥ utpattīnām
uttamādhamamadhyānām padārthānām itas tataḥ vakṣyāmi
1. Śrī Vasiṣṭha said: O Rāghava, listen. I will now explain this classification of the origins of things - superior, inferior, and middle - as they arise in various ways.
इदं प्रथमतोत्पन्नो योऽस्मिन्नेव हि जन्मनि ।
इदंप्रथमतानाम्नी शुभाभ्याससमुद्भवा ॥ २ ॥
idaṃ prathamatotpanno yo'sminneva hi janmani ,
idaṃprathamatānāmnī śubhābhyāsasamudbhavā 2
2. idam prathamatas utpannaḥ yaḥ asmin eva hi
janmani idampraṭhamatānāmnī śubhābhyāsa-samudbhavā
2. yaḥ idam prathamatas utpannaḥ asmin eva hi
janmani idampraṭhamatānāmnī śubhābhyāsa-samudbhavā
2. That which arises for the first time in this very birth is called "firstness" (idampraṭhamatā), and it springs from auspicious practice.
शुभलोकाश्रया सा च शुभकार्यानुबन्धिनी ।
सा चेद्विचित्रसंसारवासनाव्यवहारिणी ॥ ३ ॥
śubhalokāśrayā sā ca śubhakāryānubandhinī ,
sā cedvicitrasaṃsāravāsanāvyavahāriṇī 3
3. śubhālokāśrayā sā ca śubhakāryānubandhinī
sā cet vicitra-saṃsāra-vāsanā-vyavahāriṇī
3. sā ca śubhālokāśrayā śubhakāryānubandhinī
cet sā vicitra-saṃsāra-vāsanā-vyavahāriṇī
3. This (firstness) is founded on auspicious realms and linked to auspicious actions. If this (firstness) becomes engaged in the diverse impressions (vāsanā) and activities of worldly existence (saṃsāra)...
भवैः कतिपयैर्मोक्षमित्युक्ता गुणपीवरी ।
तादृक्फलप्रदानैककार्याकार्यानुमानदा ॥ ४ ॥
bhavaiḥ katipayairmokṣamityuktā guṇapīvarī ,
tādṛkphalapradānaikakāryākāryānumānadā 4
4. bhavaiḥ katipayaiḥ mokṣam iti uktā guṇapīvarī
tādṛk-phala-pradānaika-kārya-akārya-anumānadā
4. sā iti uktā guṇapīvarī mokṣam katipayaiḥ bhavaiḥ
tādṛk-phala-pradānaika-kārya-akārya-anumānadā
4. Thus described as 'rich in qualities', it (this firstness) is said to lead to liberation (mokṣa) after a few births. It is the sole provider of such results and offers guidance for discerning proper and improper actions.
तेन राम ससत्त्वेति प्रोच्यते सा कृतात्मभिः ।
अथ चेच्चित्रसंसारवासनाव्यवहारिणी ॥ ५ ॥
tena rāma sasattveti procyate sā kṛtātmabhiḥ ,
atha ceccitrasaṃsāravāsanāvyavahāriṇī 5
5. tena rāma sasattva iti procyate sā kṛtātmabhiḥ
atha cet citrasaṃsāravāsanāvyavahāriṇī
5. rāma tena sā kṛtātmabhiḥ sasattva iti procyate
atha cet citrasaṃsāravāsanāvyavahāriṇī
5. Therefore, O Rama, she is called 'endowed with sattva' by those who have disciplined their minds (kṛtātman). However, if she is driven by the diverse latent impressions (vāsanā) of the cycle of rebirth (saṃsāra)...
अत्यन्तकलुषा जन्मसहस्रैर्ज्ञानभागिनी ।
तादृक्फलप्रदानैकधर्माधर्मानुमानदा ॥ ६ ॥
atyantakaluṣā janmasahasrairjñānabhāginī ,
tādṛkphalapradānaikadharmādharmānumānadā 6
6. atyantakaluṣā janmasahasraiḥ jñānabhāginī
tādṛkphalapradānaikadharmādharmānumānadā
6. (sā) atyantakaluṣā janmasahasraiḥ jñānabhāginī
tādṛkphalapradānaikadharmādharmānumānadā (bhavati)
6. exceedingly impure, and partakes in knowledge only after thousands of births, she is the one who provides the inference that "dharma" (natural law) and "adharma" are the sole bestowers of such results.
असावधमसत्त्वेति तेन साधुभिरुच्यते ।
सैव संख्यातिगानन्तजन्मवृन्दादनन्तरम् ॥ ७ ॥
asāvadhamasattveti tena sādhubhirucyate ,
saiva saṃkhyātigānantajanmavṛndādanantaram 7
7. asau adhamasattva iti tena sādhubhiḥ ucyate sā
eva saṃkhyātigā anantajanmavṛndāt anantaram
7. tena asau sādhubhiḥ adhamasattva iti ucyate sā
eva saṃkhyātigā anantajanmavṛndāt anantaram
7. Therefore, she is called 'of low quality' by the virtuous (sādhu). Such a one, after an uncountable, endless series of births...
संदिग्धमोक्षा यदि तत्प्रोच्यतेऽत्यन्ततामसी ।
अनद्यतनजन्मा तु जातिस्तादृशकारिणी ॥ ८ ॥
saṃdigdhamokṣā yadi tatprocyate'tyantatāmasī ,
anadyatanajanmā tu jātistādṛśakāriṇī 8
8. saṃdigdhamokṣā yadi tat procyate atyantatāmasī
anadyatanajanmā tu jātiḥ tādṛśakāriṇī
8. yadi (sā) saṃdigdhamokṣā (asti) tat (sā) atyantatāmasī
procyate tu anadyatanajanmā jātiḥ tādṛśakāriṇī (bhavati)
8. If, even after an uncountable, endless series of births, her liberation (mokṣa) remains doubtful, then she is called 'extremely tamasic'. For such a state, a nature (jāti) born of a past existence (anadyatanajanman) is the cause.
योत्पत्तिर्मध्यमा पुंसो राम द्वित्रिभवान्तरा ।
तादृक्कार्या तु सा लोके राजसी राजसत्तम ॥ ९ ॥
yotpattirmadhyamā puṃso rāma dvitribhavāntarā ,
tādṛkkāryā tu sā loke rājasī rājasattama 9
9. yā utpattiḥ madhyamā puṃsaḥ rāma dvi-tri-bhava-antarā
tādṛk-kāryā tu sā loke rājasī rāja-sattama
9. rāma rāja-sattama yā puṃsaḥ dvi-tri-bhava-antarā
madhyamā utpattiḥ sā tu loke tādṛk-kāryā rājasī [proktā]
9. O Rāma, that intermediate origin (utpatti) of a person, which requires two or three lifetimes (bhava) before final liberation (mokṣa), is known in this world, O best of kings, as being of a rajasic nature (rājasī) because of its characteristic actions.
अविप्रकृष्टजन्मापि सोच्यते कृतबुद्धिभिः ।
सा हि तन्मृतिमात्रेण मोक्षयोग्या मुमुक्षुभिः ॥ १० ॥
aviprakṛṣṭajanmāpi socyate kṛtabuddhibhiḥ ,
sā hi tanmṛtimātreṇa mokṣayogyā mumukṣubhiḥ 10
10. aviprakṛṣṭa-janmā api saḥ ucyate kṛta-buddhibhiḥ
sā hi tat-mṛti-mātreṇa mokṣa-yogyā mumukṣubhiḥ
10. api aviprakṛṣṭa-janmā saḥ kṛta-buddhibhiḥ ucyate hi
sā mumukṣubhiḥ tat-mṛti-mātreṇa mokṣa-yogyā [bhavati]
10. Even a person whose birth (janman) is not far-removed [from liberation] is designated by those with cultivated intellect (kṛta-buddhi) [as highly aware]. Indeed, that very origin (utpatti) is considered suitable for final liberation (mokṣa) by seekers of liberation (mumukṣu), merely through the death of their current body.
तादृक्कार्यानुमानेन प्रोक्ता राजससात्त्विकी ।
सैव चेदितरैरल्पैर्जन्मभिर्मोक्षभागिनी ॥ ११ ॥
tādṛkkāryānumānena proktā rājasasāttvikī ,
saiva ceditarairalpairjanmabhirmokṣabhāginī 11
11. tādṛk-kārya-anumānena proktā rājasa-sāttvikī sā
eva cet itaraiḥ alpaiḥ janmabhiḥ mokṣa-bhāginī
11. tādṛk-kārya-anumānena [sā] rājasa-sāttvikī proktā cet
sā eva itaraiḥ alpaiḥ janmabhiḥ mokṣa-bhāginī [bhavati]
11. Based on the inference drawn from its characteristic actions, [an origin] is declared to be of a rajasic-sattvic nature (rājasa-sāttvikī). If that very [origin] leads to participation in final liberation (mokṣa) after a few more births (janman), then it is of this type.
तत्तादृशी हि सा तज्ज्ञैः प्रोक्ता राजसराजसी ।
सैव जन्मशतैर्मोक्षभागिनी चेच्चिरैषिणी ॥ १२ ॥
tattādṛśī hi sā tajjñaiḥ proktā rājasarājasī ,
saiva janmaśatairmokṣabhāginī cecciraiṣiṇī 12
12. tat tādṛśī hi sā tat-jñaiḥ proktā rājasa-rājasī
sā eva janma-śataiḥ mokṣa-bhāginī cet cira-aiṣiṇī
12. hi tat tādṛśī sā tat-jñaiḥ rājasa-rājasī proktā cet sā
eva janma-śataiḥ mokṣa-bhāginī cira-aiṣiṇī [bhavati]
12. Indeed, such an origin (utpatti) is declared by those who know it (tat-jñaiḥ) to be of a rajasic-rajasic nature (rājasa-rājasī). If that very [origin] only achieves final liberation (mokṣa) after hundreds of births (janman) and is thus long-aspiring [for liberation], then it belongs to this category.
त्वदुक्ता तादृगारम्भा सद्भी राजसतामसी ।
सैव संदिग्धमोक्षा चेत्सहस्रैरपि जन्मनाम् ॥ १३ ॥
tvaduktā tādṛgārambhā sadbhī rājasatāmasī ,
saiva saṃdigdhamokṣā cetsahasrairapi janmanām 13
13. tvaduktā tādr̥k ārambhā sadbhiḥ rājasatāmasī sā
eva saṃdigdhamokṣā cet sahasraiḥ api janmanām
13. tvaduktā tādr̥k ārambhā sadbhiḥ rājasatāmasī sā eva
cet sahasraiḥ api janmanām saṃdigdhamokṣā (asti)
13. If the undertaking described by you, which is of a rājasic and tāmasic nature even when practiced by virtuous individuals, results in a liberation (mokṣa) that remains uncertain even after thousands of births...
तदुक्ता तादृशारम्भा राजसात्यन्ततामसी ।
भुक्तजन्मसहस्रा तु योत्पत्तिर्ब्रह्मणो नृणाम् ॥ १४ ॥
taduktā tādṛśārambhā rājasātyantatāmasī ,
bhuktajanmasahasrā tu yotpattirbrahmaṇo nṛṇām 14
14. taduktā tādr̥śārambhā rājasātyantatāmasī
bhuktajanamasahasrā tu yā utpattiḥ brahmaṇaḥ nr̥ṇām
14. taduktā tādr̥śārambhā rājasātyantatāmasī tu yā
bhuktajanamasahasrā nr̥ṇām brahmaṇaḥ utpattiḥ (asti)
14. The undertaking previously described, which is of such a nature and is extremely rājasic and tāmasic, is indeed that birth (utpatti) for human beings - even for Brahmā - which has consumed thousands of births (saṃsāra).
चिरमोक्षा हि कथिता तामसी सा महर्षिभिः ।
तज्जन्मनैव मोक्षस्य भागिनी चेत्तदुच्यते ॥ १५ ॥
ciramokṣā hi kathitā tāmasī sā maharṣibhiḥ ,
tajjanmanaiva mokṣasya bhāginī cettaducyate 15
15. cīramokṣā hi kathitā tāmasī sā maharṣibhiḥ tat
janmanā eva mokṣasya bhāginī cet tat ucyate
15. tāmasī sā hi maharṣibhiḥ cīramokṣā kathitā.
cet tat janmanā eva mokṣasya bhāginī (bhavati) tat ucyate.
15. Indeed, that tāmasic (undertaking) is described by great sages (maharṣibhiḥ) as leading to liberation (mokṣa) only after a long time. However, if it becomes a partaker of liberation (mokṣa) in that very birth, then it is referred to (in the next verse as)...
तज्ज्ञैस्तामससत्त्वेति तादृशारम्भशालिनी ।
भवैः कतिपयैर्मोक्षभागिनी चेत्तदुच्यते ॥ १६ ॥
tajjñaistāmasasattveti tādṛśārambhaśālinī ,
bhavaiḥ katipayairmokṣabhāginī cettaducyate 16
16. tatjñaiḥ tāmasasattvā iti tādr̥śārambhaśālinī
bhavaiḥ katipayaiḥ mokṣabhāginī cet tat ucyate
16. tatjñaiḥ tādr̥śārambhaśālinī tāmasasattvā iti (tat) ucyate.
cet katipayaiḥ bhavaiḥ mokṣabhāginī (bhavati) tat ucyate.
16. By those who truly understand (tajjñaiḥ), such an undertaking (tādr̥śārambhaśālinī) is called 'tāmasasattva'. If it (the undertaking) attains liberation (mokṣa) in a few births, then it is referred to (by another name).
तमोराजसरूपेति तादृशैर्गुणबृंहितैः ।
पूर्वजन्मसहस्राढ्या पुरोजन्मशतैरपि ॥ १७ ॥
tamorājasarūpeti tādṛśairguṇabṛṃhitaiḥ ,
pūrvajanmasahasrāḍhyā purojanmaśatairapi 17
17. tamo-rājasa-rūpā iti tādṛśaiḥ guṇa-bṛṃhitaiḥ
pūrva-janma-sahasra-āḍhyā puraḥ janma-śataiḥ api
17. tamo-rājasa-rūpā iti tādṛśaiḥ guṇa-bṛṃhitaiḥ
pūrva-janma-sahasra-āḍhyā puraḥ janma-śataiḥ api
17. Thus, being of a nature dominated by tamas and rajas, and enhanced by such qualities, [this soul] is rich in (has experienced) thousands of past births and will undergo even hundreds of future births (within the cycle of transmigration [saṃsāra]).
मोक्षायोग्या ततः प्रोक्ता तज्ज्ञैस्तामसतामसी ।
पूर्वं तु जन्मलक्षाढ्या जन्मलक्षैः पुरोऽपि चेत् ॥ १८ ॥
mokṣāyogyā tataḥ proktā tajjñaistāmasatāmasī ,
pūrvaṃ tu janmalakṣāḍhyā janmalakṣaiḥ puro'pi cet 18
18. mokṣa-ayogyā tataḥ proktā tat-jñaiḥ tāmasa-tāmasī
pūrvam tu janma-lakṣa-āḍhyā janma-lakṣaiḥ puraḥ api cet
18. tataḥ tat-jñaiḥ mokṣa-ayogyā tāmasa-tāmasī proktā tu
pūrvam janma-lakṣa-āḍhyā janma-lakṣaiḥ puraḥ api cet
18. Therefore, by those who understand [spiritual matters], such a soul is declared 'tamasic of the tamasic' (most ignorant and inert), being unfit for final liberation (mokṣa). However, if [a soul] has accumulated millions of past births and still faces millions of future births...
संदिग्धमोक्षा तदसौ प्रोच्यतेऽत्यन्ततामसी ।
सर्वा एताः समायान्ति ब्रह्मणो भूतजातयः ॥ १९ ॥
saṃdigdhamokṣā tadasau procyate'tyantatāmasī ,
sarvā etāḥ samāyānti brahmaṇo bhūtajātayaḥ 19
19. saṃdigdha-mokṣā tad asau procyate atyanta-tāmasī
sarvāḥ etāḥ samāyānti brahmaṇaḥ bhūta-jātayaḥ
19. tad asau saṃdigdha-mokṣā atyanta-tāmasī procyate
sarvāḥ etāḥ bhūta-jātayaḥ brahmaṇaḥ samāyānti
19. Then, such a soul is declared 'extremely tamasic' (most ignorant and inert), [and its] final liberation (mokṣa) is doubtful. All these classes of beings arise from Brahman.
किंचित्त्प्रचलिता भोगात्पयोराशेरिवोर्मयः ।
सर्वा एव विनिष्क्रान्ता ब्रह्मणो जीवराशयः ॥ २० ॥
kiṃcittpracalitā bhogātpayorāśerivormayaḥ ,
sarvā eva viniṣkrāntā brahmaṇo jīvarāśayaḥ 20
20. kiṃcit pracalitāḥ bhogāt payaḥ-rāśeḥ iva ūrmayaḥ
sarvāḥ eva viniṣkrāntāḥ brahmaṇaḥ jīva-rāśayaḥ
20. sarvāḥ eva jīva-rāśayaḥ brahmaṇaḥ viniṣkrāntāḥ
kiṃcit bhogāt pracalitāḥ payaḥ-rāśeḥ iva ūrmayaḥ
20. All these multitudes of living beings (jīva-rāśayaḥ) have indeed emerged from Brahman, slightly agitated by [material] experience (bhoga), just like waves from an ocean.
स्वतेजःस्पन्दिताभोगाद्दीपादिव मरीचयः ।
सर्वा एव समुत्पन्ना ब्रह्मणो भूतपङ्क्तयः ॥ २१ ॥
svatejaḥspanditābhogāddīpādiva marīcayaḥ ,
sarvā eva samutpannā brahmaṇo bhūtapaṅktayaḥ 21
21. sva-tejaḥ-spandita-ābhogāt dīpāt iva marīcayaḥ
sarvāḥ eva samutpannāḥ brahmaṇaḥ bhūta-paṅktayaḥ
21. sarvāḥ eva bhūta-paṅktayaḥ brahmaṇaḥ samutpannāḥ,
yathā sva-tejaḥ-spandita-ābhogāt dīpāt marīcayaḥ iva.
21. Just as rays emanate from a lamp by the expansion of its own throbbing light, similarly, all multitudes of created beings (bhūta) have arisen from Brahman.
स्वमरीचिबलोद्भूता ज्वलिताग्नेः कणा इव ।
सर्वा एवोत्थितास्तस्माद्ब्रह्मणो जीवराशयः ॥ २२ ॥
svamarīcibalodbhūtā jvalitāgneḥ kaṇā iva ,
sarvā evotthitāstasmādbrahmaṇo jīvarāśayaḥ 22
22. sva-marīci-bala-udbhūtāḥ jvalita-agneḥ kaṇāḥ iva
sarvāḥ eva utthitāḥ tasmāt brahmaṇaḥ jīva-rāśayaḥ
22. yathā jvalita-agneḥ sva-marīci-bala-udbhūtāḥ kaṇāḥ iva,
sarvāḥ eva jīva-rāśayaḥ tasmāt brahmaṇaḥ utthitāḥ.
22. Just as sparks, generated by the power of the blazing fire's own rays, emerge from it, so too have all multitudes of living beings (jīva) sprung forth from that Brahman.
मन्दारमञ्जरीरूपाश्चन्द्रबिम्बादिवांशवः ।
सर्वा एव समुत्पन्ना ब्रह्मणो दृश्यदृष्टयः ॥ २३ ॥
mandāramañjarīrūpāścandrabimbādivāṃśavaḥ ,
sarvā eva samutpannā brahmaṇo dṛśyadṛṣṭayaḥ 23
23. mandāra-mañjarī-rūpāḥ candra-bimbāt iva aṃśavaḥ
sarvāḥ eva samutpannāḥ brahmaṇaḥ dṛśya-dṛṣṭayaḥ
23. yathā candra-bimbāt mandāra-mañjarī-rūpāḥ aṃśavaḥ iva,
sarvāḥ eva dṛśya-dṛṣṭayaḥ brahmaṇaḥ samutpannāḥ.
23. Just as rays, resembling clusters of Mandara flowers, emanate from the lunar disc, similarly, all perceptions of the visible world (dṛśya-dṛṣṭi) have arisen from Brahman.
यथा विटपिनश्चित्रास्तद्रूपा विटपश्रियः ।
सर्वा एव समुत्पन्ना ब्रह्मणो जीवपङ्क्तयः ॥ २४ ॥
yathā viṭapinaścitrāstadrūpā viṭapaśriyaḥ ,
sarvā eva samutpannā brahmaṇo jīvapaṅktayaḥ 24
24. yathā viṭapinaḥ citrāḥ tad-rūpāḥ viṭapa-śriyaḥ
sarvāḥ eva samutpannāḥ brahmaṇaḥ jīva-paṅktayaḥ
24. yathā citrāḥ viṭapinaḥ [santi] ca tad-rūpāḥ viṭapa-śriyaḥ [santi ca],
tathā sarvāḥ eva jīva-paṅktayaḥ brahmaṇaḥ samutpannāḥ.
24. Just as diverse trees (viṭapin) and their similarly diverse forms of arboreal beauty exist, so too have all multitudes of living beings (jīva) arisen from Brahman.
कटकाङ्गदकेयूरयुक्तयः कनकादिव ।
सर्वा एवोत्थिता राम ब्रह्मणो जीवराशयः ॥ २५ ॥
kaṭakāṅgadakeyūrayuktayaḥ kanakādiva ,
sarvā evotthitā rāma brahmaṇo jīvarāśayaḥ 25
25. kaṭakāṅgadakeyūrayuktayaḥ kanakāt iva sarvāḥ
eva utthitāḥ rāma brahmaṇaḥ jīvarāśayaḥ
25. rāma kanakāt iva kaṭakāṅgadakeyūrayuktayaḥ
sarvāḥ eva jīvarāśayaḥ brahmaṇaḥ
25. O Rāma, just as all forms of ornaments like bracelets, armlets, and bangles arise from gold, so too all multitudes of living beings (jīvarāśayaḥ) have arisen from (brahman).
निर्झरादमलोद्योतात्पयसामिव बिन्दवः ।
अजस्यैवाखिला राम भूतसंततिकल्पनाः ॥ २६ ॥
nirjharādamalodyotātpayasāmiva bindavaḥ ,
ajasyaivākhilā rāma bhūtasaṃtatikalpanāḥ 26
26. nirjharāt amala udyotāt payasām iva bindavaḥ
ajasya eva akhilāḥ rāma bhūtasaṃtatikalpanāḥ
26. rāma amala udyotāt nirjharāt payasām iva
bindavaḥ akhilāḥ bhūtasaṃtatikalpanāḥ ajasya eva
26. O Rāma, just as drops (bindavaḥ) of water arise from a pure and shining spring, so too all creations and conceptualizations of beings (bhūtasaṃtatikalpanāḥ) are from the unborn (ajasya) (brahman).
आकाशस्य घटस्थालीरन्ध्राकाशादयो यथा ।
सर्वा एवोत्थिता लोककलना ब्रह्मणः पदात् ॥ २७ ॥
ākāśasya ghaṭasthālīrandhrākāśādayo yathā ,
sarvā evotthitā lokakalanā brahmaṇaḥ padāt 27
27. ākāśasya ghaṭasthālīrandhrākāśādayaḥ yathā
sarvāḥ eva utthitāḥ lokakalanāḥ brahmaṇaḥ padāt
27. yathā ākāśasya ghaṭasthālīrandhrākāśādayaḥ
sarvāḥ eva lokakalanāḥ brahmaṇaḥ padāt
27. Just as the spaces within a pot, a plate, or a hole (ghaṭasthālīrandhrākāśādayaḥ), and others, are [manifestations] of the [one] vast space (ākāśasya), so too all conceptions of the world (lokakalanāḥ) have arisen from the state (padāt) of (brahman).
सीकरावर्तलहरीबिन्दवः पयसो यथा ।
सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः ॥ २८ ॥
sīkarāvartalaharībindavaḥ payaso yathā ,
sarvā evotthitā rāma brahmaṇo dṛśyadṛṣṭayaḥ 28
28. sīkarāvartalaharībindavaḥ payasaḥ yathā sarvāḥ
eva utthitāḥ rāma brahmaṇaḥ dṛśyadṛṣṭayaḥ
28. rāma yathā payasaḥ sīkarāvartalaharībindavaḥ
sarvāḥ eva dṛśyadṛṣṭayaḥ brahmaṇaḥ
28. O Rāma, just as drops of spray, whirlpools, and waves (sīkarāvartalaharībindavaḥ) are [manifestations] of water (payasaḥ), so too all perceptions of the seen (dṛśyadṛṣṭayaḥ) have arisen from (brahman).
मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः ।
सर्वा दृश्यदृशो द्रष्टुर्व्यतिरिक्ता न रूपतः ॥ २९ ॥
mṛgatṛṣṇātaraṅgiṇyo yathā bhāskaratejasaḥ ,
sarvā dṛśyadṛśo draṣṭurvyatiriktā na rūpataḥ 29
29. mṛgatṛṣṇātaraṅgiṇyaḥ yathā bhāskaratejasaḥ
sarvāḥ dṛśyadṛśaḥ draṣṭuḥ vyatirektāḥ na rūpataḥ
29. yathā bhāskaratejasaḥ mṛgatṛṣṇātaraṅgiṇyaḥ [bhavanti tathā]
sarvāḥ dṛśyadṛśaḥ draṣṭuḥ rūpataḥ na vyatirektāḥ [bhavanti]
29. Just as the rippling mirages are born from the sun's radiance, all perceived phenomena are not essentially separate in form from the perceiver.
शीतरश्मेरित ज्योत्स्ना स्वालोक इव तेजसः ।
एवमेता हि भूतानां जातयो विविधाश्च याः ॥ ३० ॥
śītaraśmerita jyotsnā svāloka iva tejasaḥ ,
evametā hi bhūtānāṃ jātayo vividhāśca yāḥ 30
30. śītarasmeḥ it jyotsnā sva-ālokaḥ iva tejasaḥ
evam etāḥ hi bhūtānām jātayaḥ vividhāḥ ca yāḥ
30. yathā śītarasmeḥ [eva] jyotsnā [bhavati],
tejasaḥ iva sva-ālokaḥ [bhavati],
evam hi etāḥ vividhāḥ ca yāḥ bhūtānām jātayaḥ [bhavanti].
30. Just as moonlight (comes) from the moon, and its own light (comes) from its radiant source, so too, indeed, are these various forms (jāti) of beings, and all those which (exist) – (the verse continues).
यस्मादेव समायान्ति तस्मिन्नेव विशन्ति च ।
काश्चिज्जन्मसहस्रान्ते जातयश्चिरकालिकाः ।
काश्चित्कतिपयातीतजन्मरूपा व्यवस्थिताः ॥ ३१ ॥
yasmādeva samāyānti tasminneva viśanti ca ,
kāścijjanmasahasrānte jātayaścirakālikāḥ ,
kāścitkatipayātītajanmarūpā vyavasthitāḥ 31
31. yasmāt eva samāyānti tasmin eva
viśanti ca kāścit janmasahasrānte
jātayaḥ cirakālikāḥ kāścit
katipayātītajanmarūpāḥ vyavasthitāḥ
31. yāḥ [jātayaḥ] yasmāt eva samāyānti ca tasmin eva viśanti.
kāścit jātayaḥ janmasahasrānte cirakālikāḥ [bhavanti].
kāścit [jātayaḥ] katipayātītajanmarūpāḥ vyavasthitāḥ [bhavanti].
31. (These forms of beings,) from which (source) they truly arise and into which they truly dissolve. Some of these forms (jāti) are long-lasting, persisting through thousands of births, while others exist as forms that have undergone only a few births.
इत्थं जगत्सु विविधेषु विचित्ररूपास्तस्येच्छया भगवतो व्यवहारवत्यः ।
आयान्ति यान्ति निपतन्ति तथोत्पतन्ति रूपश्रियः कणघटा इव पावकोत्थाः ॥ ३२ ॥
itthaṃ jagatsu vividheṣu vicitrarūpāstasyecchayā bhagavato vyavahāravatyaḥ ,
āyānti yānti nipatanti tathotpatanti rūpaśriyaḥ kaṇaghaṭā iva pāvakotthāḥ 32
32. ittham jagatsu vividheṣu vicitrarūpāḥ
tasya icchayā bhagavataḥ vyavahāravatyaḥ
āyānti yānti nipatanti tathā utpatanti
rūpaśriyaḥ kaṇaghaṭāḥ iva pāvakotthāḥ
32. ittham vividheṣu jagatsu tasya bhagavataḥ icchayā vicitrarūpāḥ vyavahāravatyaḥ rūpaśriyaḥ [yathā] pāvakotthāḥ kaṇaghaṭāḥ iva āyānti,
yānti,
nipatanti ca tathā utpatanti.
32. Thus, in these diverse worlds, wonderfully formed and active forms of glory, by the will of the Lord (bhagavat), come forth, depart, fall down, and likewise rise up, just like clusters of sparks arising from fire.

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 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 (current chapter) 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