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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-18

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श्रीवसिष्ठ उवाच ।
सर्वसंसृतिखण्डेषु भूतबीजकलात्मनः ।
तन्मात्रप्रतिभासस्य प्रतिभासेन भिन्नता ॥ १ ॥
śrīvasiṣṭha uvāca ,
sarvasaṃsṛtikhaṇḍeṣu bhūtabījakalātmanaḥ ,
tanmātrapratibhāsasya pratibhāsena bhinnatā 1
1. śrīvasiṣṭhaḥ uvāca | sarvasaṃsṛtikhaṇḍeṣu bhūtabījakalātmanaḥ
| tanmātṛpratibhāsasya pratibhāsena bhinnatā
1. śrīvasiṣṭhaḥ uvāca sarvasaṃsṛtikhaṇḍeṣu bhūtabījakalātmanaḥ
tanmātṛpratibhāsasya pratibhāsena bhinnatā
1. Śrī Vasiṣṭha said: In all segments of transmigration (saṃsāra), there arises diversity through the manifestation of the subtle elements (tanmātra), from the Self (ātman) which is the foundational seed of all material elements (bhūta).
प्रवृत्तिर्वा निवृत्तिर्वा तन्मात्रावृत्तिपूर्वकम् ।
सर्वस्य जीवजातस्य सुषुप्तत्वादनन्तरम् ॥ २ ॥
pravṛttirvā nivṛttirvā tanmātrāvṛttipūrvakam ,
sarvasya jīvajātasya suṣuptatvādanantaram 2
2. pravṛttiḥ vā nivṛttiḥ vā tanmātṛvṛttipūrvakam
| sarvasya jīvajātasya suṣuptatvāt anantaram
2. sarvasya jīvajātasya suṣuptatvāt anantaram
tanmātṛvṛttipūrvakam pravṛttiḥ vā nivṛttiḥ vā
2. Either engagement or disengagement arises for all classes of living beings, following immediately after deep sleep, and is preceded by the functioning of the subtle elements (tanmātra).
प्रवृत्तिभाजो ये जीवास्ते तन्मात्रप्रदर्शिनः ।
तन्मात्रैकतया सर्गान्मिथः पश्यन्ति कल्पितान् ॥ ३ ॥
pravṛttibhājo ye jīvāste tanmātrapradarśinaḥ ,
tanmātraikatayā sargānmithaḥ paśyanti kalpitān 3
3. pravṛttibhājaḥ ye jīvāḥ te tanmātṛpradarśinaḥ |
tanmātṛekatayā sargān mithaḥ paśyanti kalpitān
3. ye pravṛttibhājaḥ jīvāḥ te tanmātṛpradarśinaḥ
tanmātṛekatayā kalpitān sargān mithaḥ paśyanti
3. Those living beings who are engaged in activity are perceivers of the subtle elements (tanmātra). Through the unity of these subtle elements (tanmātra), they mutually perceive the creations as merely imagined.
तन्मात्रैक्यप्रणालेन चित्राः सर्गजलाशयाः ।
परस्परं संमिलन्ति घनतां यान्ति चाभितः ॥ ४ ॥
tanmātraikyapraṇālena citrāḥ sargajalāśayāḥ ,
parasparaṃ saṃmilanti ghanatāṃ yānti cābhitaḥ 4
4. tanmātraikya-praṇālena citrāḥ sarga-jalāśayāḥ
parasparam saṃmilanti ghanatām yānti ca abhitaḥ
4. citrāḥ sarga-jalāśayāḥ tanmātraikya-praṇālena
parasparam saṃmilanti ca abhitaḥ ghanatām yānti
4. Through the channel of the unity of the subtle elements (tanmātras), the variegated creations, like reservoirs, merge with each other and attain density all around.
केचित्पृथक्स्थितिगताः पृथगेव लयं गताः ।
केचिन्मिथः संमिलिता जगद्गुञ्जा स्थिताक्षता ॥ ५ ॥
kecitpṛthaksthitigatāḥ pṛthageva layaṃ gatāḥ ,
kecinmithaḥ saṃmilitā jagadguñjā sthitākṣatā 5
5. kecit pṛthak-sthiti-gatāḥ pṛthak eva layam gatāḥ
kecit mithaḥ saṃmilitā jagad-guñjā sthitā akṣatā
5. kecit pṛthak-sthiti-gatāḥ pṛthak eva layam gatāḥ
kecit mithaḥ saṃmilitā jagad-guñjā sthitā akṣatā
5. Some attain separate existences and separately undergo dissolution. Others, having merged together, remain intact like the guñjā beads (small, distinct seeds) of the world.
जगद्रुञ्जासहस्राणि यत्रासंख्यान्यणावणौ ।
अपरस्परलग्नानि काननं ब्रह्म नाम तत् ॥ ६ ॥
jagadruñjāsahasrāṇi yatrāsaṃkhyānyaṇāvaṇau ,
aparasparalagnāni kānanaṃ brahma nāma tat 6
6. jagad-guñjā-sahasrāṇi yatra asaṃkhyāni aṇau
aṇau aparaspara-lagnāni kānanam brahma nāma tat
6. yatra aṇau aṇau asaṃkhyāni jagad-guñjā-sahasrāṇi
aparaspara-lagnāni tat brahma nāma kānanam
6. Where countless thousands of world-guñjā beads are found within atom after atom, yet remain unconnected to one another - that is indeed the forest (kānana) called Brahman (brahman).
मिथः संमिलनेनैता घनतां समुपागताः ।
यद्यद्यत्र यथा रूढं तत्तत्पश्यति नेतरत् ॥ ७ ॥
mithaḥ saṃmilanenaitā ghanatāṃ samupāgatāḥ ,
yadyadyatra yathā rūḍhaṃ tattatpaśyati netarat 7
7. mithaḥ saṃmilanena etāḥ ghanatām samupāgatāḥ yat
yat yatra yathā rūḍham tat tat paśyati na itarat
7. etāḥ mithaḥ saṃmilanena ghanatām samupāgatāḥ.
yat yat yatra yathā rūḍham tat tat paśyati na itarat
7. These (creations) attained density through mutual merging. Whatever is established in a certain place, in a certain way, that (established entity) perceives that (corresponding reality), and not anything else.
वर्तमानं मनोराज्यं नैष्फल्यं समुपागता ।
सा कृत्तिर्मनसो ज्ञेया तस्य जीवपरम्परा ॥ ८ ॥
vartamānaṃ manorājyaṃ naiṣphalyaṃ samupāgatā ,
sā kṛttirmanaso jñeyā tasya jīvaparamparā 8
8. vartamānam manorājyam naiṣphalyam samupāgatā
sā kṛttiḥ manasaḥ jñeyā tasya jīvaparambarā
8. sā manasaḥ kṛttiḥ vartamānam manorājyam
naiṣphalyam samupāgatā tasya jīvaparambarā jñeyā
8. That 'skin' of the mind, which has attained futility through the present realm of imagination (manorājya), should be known as its continuous succession of individual souls (jīvas).
परस्परं संमिलतां सर्गाणां रूढभाविनाम् ।
देहसत्ता भृशं रूढा देहाभावस्तु विस्मृतिः ॥ ९ ॥
parasparaṃ saṃmilatāṃ sargāṇāṃ rūḍhabhāvinām ,
dehasattā bhṛśaṃ rūḍhā dehābhāvastu vismṛtiḥ 9
9. parasparam saṃmilatām sargāṇām rūḍhabhāvinām
dehasattā bhṛśam rūḍhā dehābhāvaḥ tu vismṛtiḥ
9. parasparam saṃmilatām rūḍhabhāvinām sargāṇām
dehasattā bhṛśam rūḍhā tu dehābhāvaḥ vismṛtiḥ
9. Among the creations (sargas) that intermingle with each other and are deeply rooted in their intrinsic nature (bhāva), the existence of the body (dehasattā) is firmly established. However, the non-existence of the body (dehābhāva) is forgetfulness.
देहत्वपरिरूढत्वाच्चिद्धेम्ना विस्मृतात्मना ।
मिथ्यानुभूताऽविद्या तु शुद्धा कटकतामिता ॥ १० ॥
dehatvaparirūḍhatvācciddhemnā vismṛtātmanā ,
mithyānubhūtā'vidyā tu śuddhā kaṭakatāmitā 10
10. dehatvaparirūḍhatvāt cit-hemnā vismṛta-ātmanā
mithyānubhūtā avidyā tu śuddhā kaṭakatā-āmitā
10. dehatvaparirūḍhatvāt cit-hemnā vismṛta-ātmanā
tu mithyānubhūtā avidyā śuddhā kaṭakatā-āmitā
10. Due to the deeply established nature of embodiment (dehatva), and by the self (ātman) that has forgotten its true nature which is essentially the gold of consciousness (cit), ignorance (avidyā), though falsely experienced, is nevertheless pure, having attained the state of a bracelet (kaṭakatā).
सर्वेषां जीवराशीनामात्मावस्थात्रयं श्रितः ।
जाग्रत्स्वप्नसुषुप्त्याख्यमत्र देहो न कारणम् ॥ १२ ॥
sarveṣāṃ jīvarāśīnāmātmāvasthātrayaṃ śritaḥ ,
jāgratsvapnasuṣuptyākhyamatra deho na kāraṇam 12
12. sarveṣām jīvarāśīnām ātmā avasthātrayam śritaḥ
jāgrat-svapna-suṣuptyākhyam atra dehaḥ na kāraṇam
12. sarveṣām jīvarāśīnām ātmā jāgrat-svapna-suṣuptyākhyam
avasthātrayam śritaḥ atra dehaḥ kāraṇam na
12. The self (ātman) of all living beings assumes three states - waking, dream, and deep sleep. In this context, the body is not the cause of these states.
एवमात्मनि जीवत्वे सत्यवस्थात्रयात्मनि ।
नचाम्भसीव वीचित्वमस्मिन्कचति देहता ॥ १३ ॥
evamātmani jīvatve satyavasthātrayātmani ,
nacāmbhasīva vīcitvamasminkacati dehatā 13
13. evam ātmani jīvatve sati avasthātraya-ātmani
na ca ambhasi iva vīcitvam asmin kacati dehatā
13. evam ātmani jīvatve avasthātraya-ātmani sati
na ca asmin dehatā kacati ambhasi iva vīcitvam
13. Thus, even when the self (ātman) exists as a living being (jīva) and assumes the nature of the three states, corporeality (dehatā) does not truly manifest in this self (ātman), just as the nature of a wave does not inherently belong to the water itself.
चित्कलापदमासाद्य सुषुप्तान्तपदस्थितम् ।
बुद्धो निवर्तेते जीवो मूढः सर्गे प्रवर्तते ॥ १४ ॥
citkalāpadamāsādya suṣuptāntapadasthitam ,
buddho nivartete jīvo mūḍhaḥ sarge pravartate 14
14. citkalāpadam āsādya suṣupty-anta-pada-sthitam
buddhaḥ nivartete jīvaḥ mūḍhaḥ sarge pravartate
14. suṣupty-anta-pada-sthitam citkalāpadam āsādya
buddhaḥ jīvaḥ nivartete mūḍhaḥ sarge pravartate ca
14. Having attained the state of pure consciousness (citkalāpada), which lies beyond deep sleep, the enlightened living being (jīva) ceases (from transmigration, saṃsāra). The deluded one, however, continues to revolve in creation (saṃsāra).
यथा शुद्धः प्राणमरुत्परप्राणादिवेदनात् ।
वेत्ति वेद्यं मनोराज्यं तथा सर्गान्तराश्रयम् ॥ १५ ॥
yathā śuddhaḥ prāṇamarutparaprāṇādivedanāt ,
vetti vedyaṃ manorājyaṃ tathā sargāntarāśrayam 15
15. yathā śuddhaḥ prāṇamarut parapraṇādivedanāt
vetti vedyam manorājyam tathā sargāntara-āśrayam
15. yathā śuddhaḥ prāṇamarut parapraṇādivedanāt
vedyam manorājyam vetti tathā sargāntara-āśrayam
15. Just as the pure life-breath (prāṇamarut) comes to know what is knowable (vedyam) – the realm of imagination (manorājya) – through the perception of other life-breaths (prāṇa) and so forth, similarly (it comes to know) that which is founded upon another creation (sargāntarāśrayam).
सर्वगत्वाच्चितः कश्चित्परसर्गेण नीयते ।
सर्गे सर्गे पृथग्रूपं सन्ति सर्गान्तराण्यपि ॥ १६ ॥
sarvagatvāccitaḥ kaścitparasargeṇa nīyate ,
sarge sarge pṛthagrūpaṃ santi sargāntarāṇyapi 16
16. sarvagatvāt citaḥ kaścit parasargeṇa nīyate
sarge sarge pṛthagrūpam santi sarga-antarāṇi api
16. citaḥ sarvagatvāt kaścit parasargeṇa nīyate sarge
sarge pṛthagrūpam santi ca sarga-antarāṇi api
16. Due to the all-pervasiveness of consciousness (cit), a certain individual is led by a distinct creation. In every creation, there are distinct forms, and indeed, there are also other creations.
तेष्वप्यन्तस्थसर्गौघाः कदलीदलपीठवत् ।
सर्वसर्गान्तरादूरं पत्रपीवरवृत्तिमत् ॥ १७ ॥
teṣvapyantasthasargaughāḥ kadalīdalapīṭhavat ,
sarvasargāntarādūraṃ patrapīvaravṛttimat 17
17. teṣu api antastha-sarga-oghāḥ kadalī-dala-pīṭha-vat
sarva-sarga-antarāt adūram patra-pīvara-vṛtti-mat
17. antastha-sarga-oghāḥ teṣu api kadalī-dala-pīṭha-vat (vidyante).
(idam tattvam) sarva-sarga-antarāt adūram patra-pīvara-vṛtti-mat (ca asti).
17. Even within those (universal forms), streams of creation are continuously present, much like the layered core of a banana stem. This (underlying reality) is not distant from the core of all creations, possessing a substantial, leaf-like nature.
स्वभावशीतलं ब्रह्म कदलीदलमण्डपः ।
कदल्यामन्यता नास्ति यथा पत्रशतेष्वपि ॥ १८ ॥
svabhāvaśītalaṃ brahma kadalīdalamaṇḍapaḥ ,
kadalyāmanyatā nāsti yathā patraśateṣvapi 18
18. svabhāva-śītalam brahma kadalī-dala-maṇḍapaḥ
kadalyām anyatā na asti yathā patra-śateṣu api
18. brahma svabhāva-śītalam (asti),
(saḥ) kadalī-dala-maṇḍapaḥ (iva).
yathā kadalyām patra-śateṣu api anyatā na asti.
18. The ultimate reality (brahman) is intrinsically serene, like a cool pavilion made of banana leaves. Just as there is no distinctness in a banana tree even among its hundreds of leaves (all are part of the same tree).
ब्रह्मतत्त्वेऽन्यता नास्ति तथा सर्गशतेष्वपि ।
बीजमेव रसात्फुल्लं भूत्वा बीजं पुनर्भवेत् ॥ १९ ॥
brahmatattve'nyatā nāsti tathā sargaśateṣvapi ,
bījameva rasātphullaṃ bhūtvā bījaṃ punarbhavet 19
19. brahma-tattve anyatā na asti tathā sarga-śateṣu api
bījam eva rasāt phullam bhūtvā bījam punaḥ bhavet
19. tathā brahma-tattve sarga-śateṣu api anyatā na asti.
bījam eva rasāt phullam bhūtvā punaḥ bījam bhavet.
19. Similarly, in the principle of Brahman (brahman), there is no distinctness even among hundreds of creations. The seed itself, having blossomed (into a plant) due to its essence, eventually becomes a seed again.
तथा ब्रह्म मनो भूत्वा बोधाद्ब्रह्म परं भवेत् ।
रसकारणकं बीजं फलभावेन जृम्भते ॥ २० ॥
tathā brahma mano bhūtvā bodhādbrahma paraṃ bhavet ,
rasakāraṇakaṃ bījaṃ phalabhāvena jṛmbhate 20
20. tathā brahma manaḥ bhūtvā bodhāt brahma param
bhavet rasa-kāraṇakam bījam phala-bhāvena jṛmbhate
20. tathā brahma manaḥ bhūtvā bodhāt param brahma bhavet.
(yathā) rasa-kāraṇakam bījam phala-bhāvena jṛmbhate.
20. Similarly, Brahman (brahman), having manifested as the mind, can attain its supreme (brahman) state through true knowledge (bodha). Just as the seed, having its essence as its cause, expands into the form of a fruit.
ब्रह्मकारणको जीवो जगद्रूपेण जृम्भते ।
रसस्य कारणं किं स्यादिति वक्तुं न युज्यते ॥ २१ ॥
brahmakāraṇako jīvo jagadrūpeṇa jṛmbhate ,
rasasya kāraṇaṃ kiṃ syāditi vaktuṃ na yujyate 21
21. brahma-kāraṇakaḥ jīvaḥ jagat-rūpeṇa jṛmbhate
rasasya kāraṇam kim syāt iti vaktum na yujyate
21. jīvaḥ brahma-kāraṇakaḥ jagat-rūpeṇa jṛmbhate
rasasya kāraṇam kim syāt iti vaktum na yujyate
21. The individual soul, whose origin is (brahman), expands and manifests as the world. It is not appropriate to state what could be the cause of the ultimate essence.
ब्रह्मणः कारणं किं स्यादिति वक्तुं न युज्यते ।
स्वभावो निर्विशेषत्वात्परो वक्तुं न युज्यते ॥ २२ ॥
brahmaṇaḥ kāraṇaṃ kiṃ syāditi vaktuṃ na yujyate ,
svabhāvo nirviśeṣatvātparo vaktuṃ na yujyate 22
22. brahmaṇaḥ kāraṇam kim syāt iti vaktum na yujyate
svabhāvaḥ nirviśeṣatvāt paraḥ vaktum na yujyate
22. brahmaṇaḥ kāraṇam kim syāt iti vaktum na yujyate
svabhāvaḥ nirviśeṣatvāt paraḥ vaktum na yujyate
22. It is not appropriate to state what could be the cause of (brahman). Due to its undifferentiated nature, it is not appropriate to describe its intrinsic nature as supreme.
नाकारणे कारणादि परे वस्त्वादिकारणे ।
विचारणीयः सारो हि किमसारविचारणैः ॥ २३ ॥
nākāraṇe kāraṇādi pare vastvādikāraṇe ,
vicāraṇīyaḥ sāro hi kimasāravicāraṇaiḥ 23
23. na akāraṇe kāraṇādi pare vastvādikāraṇe
vicāraṇīyaḥ sāraḥ hi kim asāravicāraṇaiḥ
23. kāraṇādi akāraṇe pare vastvādikāraṇe na
hi sāraḥ vicāraṇīyaḥ kim asāravicāraṇaiḥ
23. Regarding the Supreme, which is the uncaused and the ultimate cause of all existing things, causal principles and the like do not apply. Indeed, only the essence should be contemplated; what is the use of investigating the non-essential?
बीजं जहद्बीजवपुः फलीभूतं विलोक्यते ।
ब्रह्माजहन्निजवपुः फलं बीजे च संस्थितम् ॥ २४ ॥
bījaṃ jahadbījavapuḥ phalībhūtaṃ vilokyate ,
brahmājahannijavapuḥ phalaṃ bīje ca saṃsthitam 24
24. bījam jahat bījavapuḥ phalībhūtam vilokyate
brahmā ajahat nijavapuḥ phalam bīje ca saṃsthitam
24. bījam bījavapuḥ jahat phalībhūtam vilokyate ca
brahmā nijavapuḥ ajahat phalam bīje saṃsthitam
24. A seed is observed to become a fruit, abandoning its original seed-form. But (brahman), without abandoning its own intrinsic nature, holds the fruit established within the very seed itself.
बीजस्याकृतिमत्सर्वं तेनानाकृतिमत्पदम् ।
न युज्यते समीकर्तुं तस्मान्नास्त्युपमा शिवे ॥ २५ ॥
bījasyākṛtimatsarvaṃ tenānākṛtimatpadam ,
na yujyate samīkartuṃ tasmānnāstyupamā śive 25
25. bījasya ākṛtimat sarvam tena anākṛtimat padam
na yujyate samīkartum tasmāt na asti upamā śive
25. śive,
bījasya sarvam ākṛtimat (bhavati).
tena anākṛtimat padam samīkartum na yujyate.
tasmāt upamā na asti.
25. All that is manifest (ākṛtimat) is born from a seed (bīja). Therefore, it is not appropriate to compare (samīkartum) that unmanifest (anākṛtimat) reality (pada). For this reason, O Śivā, there is no analogy [for it].
स्वमेव जायतेऽस्वाभं न च तज्जायतेऽन्यदृक् ।
अतो न जातं नाजातं विद्धि ब्रह्म नभो जगत् ॥ २६ ॥
svameva jāyate'svābhaṃ na ca tajjāyate'nyadṛk ,
ato na jātaṃ nājātaṃ viddhi brahma nabho jagat 26
26. svam eva jāyate asvābham na ca tat jāyate anyadṛk
ataḥ na jātam na ajātam viddhi brahma nabhaḥ jagat
26. svam eva asvābham jāyate.
ca tat anyadṛk na jāyate.
ataḥ nabhaḥ (iva) brahma jagat (api) na jātam na ajātam viddhi.
26. The world (jagat) appears (jāyate) as itself (svam eva), yet it is devoid of its true nature (asvābham). Nor is that world born as something other (anyadṛk). Therefore, know that the supreme reality (brahman), the sky (nabhas), and the world (jagat) are neither born nor unborn.
दृश्यं पश्यन्स्वमात्मानं न द्रष्टा संप्रपश्यति ।
प्रपञ्चाक्रान्तसंवित्तेः कस्योदेति निजा स्थितिः ॥ २७ ॥
dṛśyaṃ paśyansvamātmānaṃ na draṣṭā saṃprapaśyati ,
prapañcākrāntasaṃvitteḥ kasyodeti nijā sthitiḥ 27
27. dṛśyam paśyan svam ātmānam na draṣṭā samprapaśyati
prapañcākrāntasaṃvitteḥ kasya udeti nijā sthitiḥ
27. dṛśyam paśyan draṣṭā svam ātmānam na samprapaśyati.
prapañcākrāntasaṃvitteḥ kasya nijā sthitiḥ udeti?
27. One who perceives (paśyan) the visible world (dṛśyam) does not truly see (samprapaśyati) their own self (ātman). For one whose consciousness (saṃvit) is overwhelmed by the phenomenal world (prapañca), how can their true intrinsic state (nijā sthiti) manifest?
मृगतृष्णाजलभ्रान्तौ सत्यां कैव विदग्धता ।
विदग्धतायां सत्यां तु कैवासौ मृगतृष्णिका ॥ २८ ॥
mṛgatṛṣṇājalabhrāntau satyāṃ kaiva vidagdhatā ,
vidagdhatāyāṃ satyāṃ tu kaivāsau mṛgatṛṣṇikā 28
28. mṛgatṛṣṇājalabhrāntau satyām kā eva vidagdhatā
vidagdhatāyām satyām tu kā eva asau mṛgatṛṣṇikā
28. mṛgatṛṣṇā-jala-bhrāntau satyām (sati) eva kā vidagdhatā?
tu vidagdhatāyām satyām (sati) asau mṛgatṛṣṇikā eva kā?
28. When the illusion (bhrānti) of a mirage (mṛgatṛṣṇā) with its water (jala) exists, what wisdom (vidagdhatā) can there be? But when true wisdom (vidagdhatā) exists, what then is that mirage (mṛgatṛṣṇikā)?
आकाशविशदो द्रष्टा सर्वाङ्गोऽपि न पश्यति ।
नेत्रं निजमिवात्मानं दृशीभूतमहो भ्रमः ॥ २९ ॥
ākāśaviśado draṣṭā sarvāṅgo'pi na paśyati ,
netraṃ nijamivātmānaṃ dṛśībhūtamaho bhramaḥ 29
29. ākāśaviśadaḥ draṣṭā sarvāṅgaḥ api na paśyati
netram nijam iva ātmānam dṛśībhūtam aho bhramaḥ
29. draṣṭā ākāśaviśadaḥ sarvāṅgaḥ api nijam netram iva dṛśībhūtam ātmānam na paśyati.
aho bhramaḥ
29. The seer, who is pure as space and complete in all aspects, does not perceive the Self (ātman) - which has become manifest - just as one cannot see one's own eye. Oh, what a delusion!
आकाशविशदो द्रष्टा सर्वाङ्गोऽपि न पश्यति ।
तेषां निजमिवात्मानं दृशीभूतमिवाभ्रमः ॥ ३० ॥
ākāśaviśado draṣṭā sarvāṅgo'pi na paśyati ,
teṣāṃ nijamivātmānaṃ dṛśībhūtamivābhramaḥ 30
30. ākāśaviśadaḥ draṣṭā sarvāṅgaḥ api na paśyati
teṣām nijam iva ātmānam dṛśībhūtam iva abhramaḥ
30. draṣṭā ākāśaviśadaḥ sarvāṅgaḥ api teṣām nijam
iva dṛśībhūtam ātmānam na paśyati iva abhramaḥ
30. The seer, who is pure as space and complete in all aspects, does not perceive the Self (ātman) which is manifest to them as their very own, yet this situation is not a delusion.
आकाशविशदं ब्रह्म यत्नेनापि न लभ्यते ।
दृश्ये दृश्यतया दृष्टे त्वस्य लाभः सुदूरतः ॥ ३१ ॥
ākāśaviśadaṃ brahma yatnenāpi na labhyate ,
dṛśye dṛśyatayā dṛṣṭe tvasya lābhaḥ sudūrataḥ 31
31. ākāśaviśadam brahma yatnena api na labhyate
dṛśye dṛśyatayā dṛṣṭe tu asya lābhaḥ sudūrataḥ
31. ākāśaviśadam brahma yatnena api na labhyate.
tu dṛśye dṛśyatayā dṛṣṭe,
asya lābhaḥ sudūrataḥ.
31. Brahman, which is pure as space, is not attained even with effort. But when the perceptible world (dṛśya) is perceived merely as an object, then the attainment of this (brahman) is extremely remote.
तादृग्भावस्वरूपेण विना यत्र न दृश्यते ।
तत्रापि दूरोदस्तैव द्रष्टुः सूक्ष्मस्य दृश्यता ॥ ३२ ॥
tādṛgbhāvasvarūpeṇa vinā yatra na dṛśyate ,
tatrāpi dūrodastaiva draṣṭuḥ sūkṣmasya dṛśyatā 32
32. tādṛgbhāvasvarūpeṇa vinā yatra na dṛśyate tatra
api dūrodastā eva draṣṭuḥ sūkṣmasya dṛśyatā
32. yatra tādṛgbhāvasvarūpeṇa vinā na dṛśyate,
tatra api sūkṣmasya draṣṭuḥ dṛśyatā dūrodastā eva.
32. Where (Brahman) is not perceived without its intrinsic nature, even in that state, the perceptibility of the subtle seer is indeed far removed.
दृश्यं च दृश्यते तेन द्रष्टा राम न दृश्यते ।
द्रष्टैव संभवत्येको नतु दृश्यमिहास्ति हि ॥ ३३ ॥
dṛśyaṃ ca dṛśyate tena draṣṭā rāma na dṛśyate ,
draṣṭaiva saṃbhavatyeko natu dṛśyamihāsti hi 33
33. dṛśyam ca dṛśyate tena draṣṭā rāma na dṛśyate
draṣṭā eva saṃbhavati ekaḥ na tu dṛśyam iha asti hi
33. rāma dṛśyam ca tena dṛśyate draṣṭā na dṛśyate ekaḥ
draṣṭā eva saṃbhavati iha tu dṛśyam na asti hi
33. The seen object is perceived by the seer, but the seer, O Rama, is not perceived. Only the seer truly exists; indeed, there is no separate object of perception here.
द्रष्टा सर्वात्मको दृश्ये स्थितश्चेत्कैव द्रष्टृता ।
सर्वशक्तिमता राज्ञा यद्यत्संपद्यते यथा ॥ ३४ ॥
draṣṭā sarvātmako dṛśye sthitaścetkaiva draṣṭṛtā ,
sarvaśaktimatā rājñā yadyatsaṃpadyate yathā 34
34. draṣṭā sarvātmakaḥ dṛśye sthitaḥ cet kā eva draṣṭṛtā
sarvaśaktimatā rājñā yat yat saṃpadyate yathā
34. cet sarvātmakaḥ draṣṭā dṛśye sthitaḥ kā eva draṣṭṛtā
yathā sarvaśaktimatā rājñā yat yat saṃpadyate
34. If the seer, being of the nature of the all-self (sarvātman), were situated within the object of perception, then what kind of seership (draṣṭṛtā) would that be? Consider how, by an all-powerful king, whatever is accomplished, and in whatever manner...
तत्तथानुभवत्याशु स एवोदेति तत्तथा ।
यथा मधुरसोल्लासः खण्डो भवति भासुरः ॥ ३५ ॥
tattathānubhavatyāśu sa evodeti tattathā ,
yathā madhurasollāsaḥ khaṇḍo bhavati bhāsuraḥ 35
35. tat tathā anubhavati āśu saḥ eva udeti tat tathā
yathā madhurasa-ullāsaḥ khaṇḍaḥ bhavati bhāsuraḥ
35. āśu saḥ tat tathā anubhavati saḥ eva tat tathā udeti
yathā madhurasa-ullāsaḥ bhāsuraḥ khaṇḍaḥ bhavati
35. So does that (consciousness or the king) quickly experience it in that very manner, and itself arises as that. Just as the joyous sweet essence becomes a shining piece of sugar candy.
रसतामजहच्चैव फलपुष्पलतोन्नतः ।
चिदुल्लासस्तथा जीवो भूयो भवति देहकः ॥ ३६ ॥
rasatāmajahaccaiva phalapuṣpalatonnataḥ ,
cidullāsastathā jīvo bhūyo bhavati dehakaḥ 36
36. rasatām ajahat ca eva phala-puṣpa-lata-unnataḥ
cit-ullāsaḥ tathā jīvaḥ bhūyaḥ bhavati dehakaḥ
36. rasatām ajahat ca eva phala-puṣpa-lata-unnataḥ
tathā cit-ullāsaḥ bhūyaḥ jīvaḥ dehakaḥ bhavati
36. And indeed, without abandoning its essential sweetness, that (essence) also grows, elevated with fruits, flowers, and vines. Similarly, the exuberance of consciousness (cid-ullāsa) repeatedly becomes the individual soul (jīva) and the body.
चिन्मात्रतां तामजहदेव दर्शनदृक्मयम् ।
अन्तःस्वानुभवश्चैव जगत्स्वप्नं प्रपश्यति ॥ ३७ ॥
cinmātratāṃ tāmajahadeva darśanadṛkmayam ,
antaḥsvānubhavaścaiva jagatsvapnaṃ prapaśyati 37
37. cinmātratām tām ajahat eva darśanadṛkmayam
antaḥsvānubhavaḥ ca eva jagatsvapnam prapaśyati
37. antaḥsvānubhavaḥ ca eva tām cinmātratām
darśanadṛkmayam ajahat jagatsvapnam prapaśyati
37. One's inner experience (antaḥsvānubhava), without abandoning that state of pure consciousness (cinmātratā) which is comprised of seeing and perception, indeed perceives the world as a dream.
अहंतादिरसे भौमे खण्डकत्वमिवात्मनि ।
नानाखण्डसहस्रौघैरद्वितीयैर्निजात्मनः ॥ ३८ ॥
ahaṃtādirase bhaume khaṇḍakatvamivātmani ,
nānākhaṇḍasahasraughairadvitīyairnijātmanaḥ 38
38. ahaṃtādirase bhaume khaṇḍakatvam iva ātmani
nānākhaṇḍasahasraughaiḥ advitīyaiḥ nijātmanaḥ
38. ātmani khaṇḍakatvam iva ahaṃtādirase bhaume
nānākhaṇḍasahasraughaiḥ advitīyaiḥ nijātmanaḥ
38. As if a state of fragmentation (khaṇḍakatva) exists in the (ātman) self, amidst the earthly essence of ego (ahaṃtā) and similar concepts, with thousands of diverse, non-dual fragments of one's own (nijātman) self.
यथोदेति रसो भौमश्चित्तथोदेत्यसंभ्रमम् ।
चिद्रसोल्लासवृक्षाणां कचतामात्मनात्मनि ॥ ३९ ॥
yathodeti raso bhaumaścittathodetyasaṃbhramam ,
cidrasollāsavṛkṣāṇāṃ kacatāmātmanātmani 39
39. yathā udeti rasaḥ bhaumaḥ cit tathā udeti asaṃbhramam
cidrasollāsavṛkṣāṇām kachatām ātmanā ātmani
39. yathā bhaumaḥ rasaḥ udeti tathā cit asaṃbhramam
udeti ātmani ātmanā cidrasollāsavṛkṣāṇām kachatām
39. Just as an earthly essence arises, so too does consciousness (cit) arise without confusion, causing the blossoming of the trees of the joy of consciousness (cidrasollāsa) by the (ātman) self within the (ātman) self.
दृश्यशाखाशताड्यानामिह नान्तोऽवगम्यते ।
खण्डः प्रत्येकमेवायं यथा रसचमत्कृतिम् ॥ ४० ॥
dṛśyaśākhāśatāḍyānāmiha nānto'vagamyate ,
khaṇḍaḥ pratyekamevāyaṃ yathā rasacamatkṛtim 40
40. dṛśyaśākhāśatāḍyānām iha na antaḥ avagamyate
khaṇḍaḥ pratyekam eva ayam yathā rasacamatkṛtim
40. iha dṛśyaśākhāśatāḍyānām antaḥ na avagamyate
ayam khaṇḍaḥ pratyekam eva yathā rasacamatkṛtim
40. Here, no end is perceived for the hundreds of branches of visible objects. Each one of these fragments, indeed, is like an aesthetic delight (rasacamatkṛti).
स्वादयत्येवमेषा चित्पृथक्पश्यति संस्थितिम् ।
या योदेति यथा यस्या जीवशक्तेः स्वसंसृतिः ॥ ४१ ॥
svādayatyevameṣā citpṛthakpaśyati saṃsthitim ,
yā yodeti yathā yasyā jīvaśakteḥ svasaṃsṛtiḥ 41
41. svādayati evam eṣā cit pṛthak paśyati saṃsthitim
yā udeti yathā yasyāḥ jīvaśakteḥ svasaṃsṛtiḥ
41. evam eṣā cit pṛthak saṃsthitim svādayati paśyati,
yā yasyāḥ jīvaśakteḥ svasaṃsṛtiḥ yathā udeti
41. Thus, this consciousness (cit) separately perceives and experiences each state of existence, just as its own cycle of transmigration (saṃsāra) arises according to the vital energy (jīvaśakti) of that individual soul.
तां तां तथैति सा स्वात्मचिद्रूपभुवनस्थितिम् ।
जीवसंसृतयः काश्चिन्प्रमिलन्ति परस्परम् ॥ ४२ ॥
tāṃ tāṃ tathaiti sā svātmacidrūpabhuvanasthitim ,
jīvasaṃsṛtayaḥ kāścinpramilanti parasparam 42
42. tām tām tathā eti sā svātmacidrūpabhuvanasthitim
jīvasaṃsṛtayaḥ kāścit pramilanti parasparam
42. sā tām tām svātmacidrūpabhuvanasthitim tathā eti.
kāścit jīvasaṃsṛtayaḥ parasparam pramilanti
42. That consciousness (cit) thus attains each such state of the world which is formed by its own conscious essence. Some individual life cycles (saṃsāra) also merge with one another.
स्वयं विहृत्य संसारे शाम्यन्ति चिरकालतः ।
सूक्ष्मया परया दृष्ट्या त्वं पश्य ज्ञानचेतसा ॥ ४३ ॥
svayaṃ vihṛtya saṃsāre śāmyanti cirakālataḥ ,
sūkṣmayā parayā dṛṣṭyā tvaṃ paśya jñānacetasā 43
43. svayam vihṛtya saṃsāre śāmyanti cirakālataḥ
sūkṣmayā parayā dṛṣṭyā tvam paśya jñānacetasā
43. kāścit jīvasaṃsṛtayaḥ svayam saṃsāre cirakālataḥ vihṛtya śāmyanti.
tvam sūkṣmayā parayā jñānacetasā dṛṣṭyā paśya
43. After wandering in the cycle of transmigration (saṃsāra) for a long time, they (these individual life cycles) eventually subside on their own. You, with a subtle and supreme insight, perceive this with a mind imbued with knowledge (jñāna).
जगज्वालसहस्राणि परमाण्वन्तरेष्वपि ।
चित्ते नभसि पाषाणे ज्वालायामनिले जले ॥ ४४ ॥
jagajvālasahasrāṇi paramāṇvantareṣvapi ,
citte nabhasi pāṣāṇe jvālāyāmanile jale 44
44. jagajjvālasahasrāṇi paramāṇu antareṣu api
citte nabhasi pāṣāṇe jvālāyām anile jale
44. (tvam paśya) jagajjvālasahasrāṇi paramāṇu antareṣu api,
citte,
nabhasi,
pāṣāṇe,
jvālāyām,
anile,
jale (ca)
44. Perceive the thousands of world-manifestations, even within atoms, in the mind (citta), in space, in a stone, in a flame, in the wind, and in water.
सन्ति संसारलक्षाणि तिले तैलमिवाखिले ।
सिद्धिमेति यदा चेतस्तदा जीवो भवेच्चितिः ॥ ४५ ॥
santi saṃsāralakṣāṇi tile tailamivākhile ,
siddhimeti yadā cetastadā jīvo bhaveccitiḥ 45
45. santi saṃsāralakṣāṇi tile tailam iva akhile
siddhim eti yadā cetaḥ tadā jīvaḥ bhavet citiḥ
45. akhile tile tailam iva saṃsāralakṣāṇi santi
yadā cetaḥ siddhim eti tadā jīvaḥ citiḥ bhavet
45. Just as oil is inherently present in a sesame seed, millions of cycles of existence (saṃsāra) are inherently present in everything. When the mind attains realization, then the individual soul becomes pure consciousness.
शुद्धा च सा सर्वगता तेन तन्मेलनं मिथः ।
सर्वेषां पद्मजादीनां स्वसत्ताभ्रमरूपकः ॥ ४६ ॥
śuddhā ca sā sarvagatā tena tanmelanaṃ mithaḥ ,
sarveṣāṃ padmajādīnāṃ svasattābhramarūpakaḥ 46
46. śuddhā ca sā sarvagatā tena tat melanam mithaḥ
sarveṣām padmaja-ādīnām svasattā-bhrama-rūpakaḥ
46. sā ca śuddhā sarvagatā tena sarveṣām padmajādīnām
mithaḥ tat melanam svasattābhramarūpakaḥ
46. And that [pure consciousness from the previous verse] is pure and all-pervading. Therefore, the mutual union (melana) of all beings, from Brahmā (Padmaja) downwards, is merely a form of the illusion of their individual existence.
जगद्दीर्घमहास्वप्नः सोऽयमन्तः समुत्थितः ।
स्वप्नात्स्वप्नान्तरं यान्ति काश्चिद्भूतपरम्पराः ॥ ४७ ॥
jagaddīrghamahāsvapnaḥ so'yamantaḥ samutthitaḥ ,
svapnātsvapnāntaraṃ yānti kāścidbhūtaparamparāḥ 47
47. jagat dīrgha-mahā-svapnaḥ saḥ ayam antaḥ samutthitaḥ
svapnāt svapna-antaram yānti kāścit bhūta-paramparāḥ
47. ayam jagat dīrghamahāsvapnaḥ antaḥ samutthitaḥ.
kāścit bhūtaparampārāḥ svapnāt svapnāntaram yānti.
47. This world is merely a long, great dream, which has arisen from within. Some successions of beings pass from one dream to another dream.
तेनोपलम्भः कुड्यादावसौ दृढतरः स्थितः ।
यद्यत्र चिद्भावयति तत्तत्राशु भवत्यलम् ॥ ४८ ॥
tenopalambhaḥ kuḍyādāvasau dṛḍhataraḥ sthitaḥ ,
yadyatra cidbhāvayati tattatrāśu bhavatyalam 48
48. tena upalambhaḥ kuḍya-ādau asau dṛḍhataraḥ sthitaḥ
yad yatra cit bhāvayati tat tatra āśu bhavati alam
48. tena kuḍyādau asau dṛḍhataraḥ upalambhaḥ sthitaḥ.
cit yad yatra bhāvayati,
tat tatra āśu alam bhavati.
48. Therefore, this very firm perception (upalambha) – for example, of a wall – becomes established [in the mind]. Wherever consciousness imagines or creates, that very thing immediately manifests there.
तया स्वप्नेऽपि यदृष्टं तत्काले सत्यमेव तत् ।
चिदणोरन्तरे सन्ति समस्तानुभवाणवः ॥ ४९ ॥
tayā svapne'pi yadṛṣṭaṃ tatkāle satyameva tat ,
cidaṇorantare santi samastānubhavāṇavaḥ 49
49. tayā svapne api yat dṛṣṭam tat kāle satyam eva
tat cit aṇoḥ antare santi samastānubhavāṇavaḥ
49. tayā स्वप्ने api yat dṛṣṭam,
tat tat kāle satyam eva (asti).
cit aṇoḥ antare samastānubhavāṇavaḥ santi.
49. Whatever is seen by that consciousness (cit), even in a dream, is indeed real at that moment. Within the atom of consciousness (cit), all atoms of experience are present.
यथा बीजान्तरे पत्रलतापुष्पफलाणवः ।
परमाणुजगत्यन्तर्मन्ये चित्परमाणवः ।
लीनमाकाशमाकाशे द्वैतैक्यभ्रममुत्सृज ॥ ५० ॥
yathā bījāntare patralatāpuṣpaphalāṇavaḥ ,
paramāṇujagatyantarmanye citparamāṇavaḥ ,
līnamākāśamākāśe dvaitaikyabhramamutsṛja 50
50. yathā bījāntare patralatāpuṣpaphalāṇavaḥ
paramāṇujagati antaḥ
manye citparamāṇavaḥ līnam ākāśam
ākāśe dvaitaikyabhramam utsṛja
50. yathā bījāntare patralatāpuṣpaphalāṇavaḥ (santi),
(tathā) paramāṇujagati antaḥ citparamāṇavaḥ santi iti manye.
ākāśe ākāśam līnam (asti),
(ataḥ) dvaitaikyabhramam utsṛja.
50. Just as the atomic forms of leaves, vines, flowers, and fruits exist within a seed, I consider the atoms of consciousness (cit) to exist within the atomic world. Abandon the illusion of duality and unity, for space (ākāśa) merges into space (ākāśa).
देशकालक्रियाद्रव्यैः स्वैरेवाणुभिरेव चित् ।
अणूननुभवत्यन्तरितराणि नसंभवात् ॥ ५१ ॥
deśakālakriyādravyaiḥ svairevāṇubhireva cit ,
aṇūnanubhavatyantaritarāṇi nasaṃbhavāt 51
51. deśakālakriyādravyaiḥ svaiḥ eva aṇubhiḥ eva
cit aṇūn anubhavati antaritarāṇi na saṃbhavāt
51. cit स्वैः eva अणुभिः eva (यानि) देशकालक्रियाद्रव्यैः (सन्ति),
अणूनि अन्तः अनुभवति इतराणि न संभवात् (न अनुभवति) ।
51. Consciousness (cit) internally experiences the subtle elements (aṇu) through its own subtle elements (aṇu), which are space, time, action, and substance, because other things are not possible (na saṃbhavāt).
स्वयं सर्गस्य कचितः स्वप्ने चिदणुखण्डकः ।
ब्रह्मादेः कीटनिष्ठस्य देहदृष्ट्यानुभावितः ॥ ५२ ॥
svayaṃ sargasya kacitaḥ svapne cidaṇukhaṇḍakaḥ ,
brahmādeḥ kīṭaniṣṭhasya dehadṛṣṭyānubhāvitaḥ 52
52. svayam sargasya kacitaḥ svapne cidaṇukhaṇḍakaḥ
brahmādeḥ kīṭaniṣṭhasya dehadṛṣṭyā anubhāvitaḥ
52. svayam सर्गस्य kacitaḥ cidaṇukhaṇḍakaḥ स्वप्ने (dṛśyate).
(saḥ cidaṇukhaṇḍakaḥ) brahmādeḥ kīṭaniṣṭhasya dehadṛṣṭyā anubhāvitaḥ (bhavati).
52. A fragment of the consciousness-atom (cit) itself, which is a part of creation, appears in a dream. It is manifested through the perception of a body, ranging from that of Brahmā down to a worm.
कचितं किंचिदेवेह वस्तुतस्तु न किंचन ।
स्वयं सत्यं स्वादयन्ते द्वैतं चित्परमाणवः ॥ ५३ ॥
kacitaṃ kiṃcideveha vastutastu na kiṃcana ,
svayaṃ satyaṃ svādayante dvaitaṃ citparamāṇavaḥ 53
53. kacitam kiṃcit eva iha vastutaḥ tu na kiṃcana
svayam satyam svādayante dvaitam cit-paramāṇavaḥ
53. iha kiṃcit kacitam eva,
vastutaḥ tu na kiṃcana.
cit-paramāṇavaḥ svayam dvaitam satyam svādayante.
53. Here, something is occasionally perceived, but in reality, there is nothing at all. The very atoms of consciousness (cit-paramāṇavaḥ) themselves experience duality, which is their own intrinsic nature (dharma).
स्वयं प्रकचति स्फारदेहश्चिदणुखण्डकः ।
नेत्रादिकुसुमद्वारैः संविदामोदमुद्गिरन् ॥ ५४ ॥
svayaṃ prakacati sphāradehaścidaṇukhaṇḍakaḥ ,
netrādikusumadvāraiḥ saṃvidāmodamudgiran 54
54. svayam prakacati sphāra-dehaḥ cit-aṇu-khaṇḍakaḥ
netra-ādi-kusuma-dvāraiḥ saṃvid-āmodam udgiran
54. cit-aṇu-khaṇḍakaḥ svayam sphāra-dehaḥ prakacati,
netra-ādi-kusuma-dvāraiḥ saṃvid-āmodam udgiran.
54. The fragment of the consciousness-atom (cid-aṇu-khaṇḍakaḥ) itself shines forth with an expanded body, emanating the delight of consciousness (saṃvid-āmoda) through the flower-like doorways of the eyes and other senses.
संपश्यतितरां कश्चिद्वहीरूपेण चिद्धटः ।
सर्वगत्वादनाशित्वादृश्यबीजस्य वै चितेः ॥ ५५ ॥
saṃpaśyatitarāṃ kaścidvahīrūpeṇa ciddhaṭaḥ ,
sarvagatvādanāśitvādṛśyabījasya vai citeḥ 55
55. sampasyati-tarām kaścit bahī-rūpeṇa cit-ghaṭaḥ
sarva-gatvāt anāśitvāt dṛśya-bījasya vai citeḥ
55. kaścit cit-ghaṭaḥ bahī-rūpeṇa sampasyati-tarām,
sarva-gatvāt anāśitvāt vai dṛśya-bījasya citeḥ (hetunā).
55. Some individual, a pot of consciousness (cit-ghaṭaḥ), perceives intensely in an external form, due to the omnipresence and indestructibility of consciousness (cit) which is, indeed, the seed of all that is visible.
अन्तरेवाखिलं कश्चित्पश्यत्यविमलं जगत् ।
तत्रातिकालकलनादुन्मज्जति निमज्जति ॥ ५६ ॥
antarevākhilaṃ kaścitpaśyatyavimalaṃ jagat ,
tatrātikālakalanādunmajjati nimajjati 56
56. antare eva akhilam kaścit paśyati avimalam
jagat tatra ati-kāla-kalanāt unmajjati nimajjati
56. kaścit akhilam avimalam jagat antare eva paśyati.
tatra ati-kāla-kalanāt unmajjati nimajjati.
56. Some individual perceives the entire impure world (jagat) existing solely within themselves. There, due to an excessive mental construction of time (kāla-kalanā), it repeatedly emerges and submerges.
स्वप्नात्स्वप्नान्तरं तत्र तथा पश्यन्पुनःपुनः ।
मिथ्या वटेषु लुठति शिलेव शिखरच्युता ॥ ५७ ॥
svapnātsvapnāntaraṃ tatra tathā paśyanpunaḥpunaḥ ,
mithyā vaṭeṣu luṭhati śileva śikharacyutā 57
57. svapnāt svapna-antaram tatra tathā paśyan punaḥ
punaḥ mithyā vaṭeṣu luṭhati śilā iva śikhara-cyutā
57. (saḥ) tatra svapnāt svapna-antaram punaḥ punaḥ tathā paśyan,
śikhara-cyutā śilā iva,
mithyā vaṭeṣu luṭhati.
57. Just as a rock, dislodged from a peak, rolls aimlessly among banyan trees, so too does one, repeatedly experiencing one dream after another in that state, tumble about fruitlessly.
केचित्संमिलिताः केचिदात्मन्येवाभ्रमे स्थिताः ।
मग्नाः स्वसंवित्प्रसरे स्फुरन्तो देहखण्डकाः ॥ ५८ ॥
kecitsaṃmilitāḥ kecidātmanyevābhrame sthitāḥ ,
magnāḥ svasaṃvitprasare sphuranto dehakhaṇḍakāḥ 58
58. kecit saṃmilitāḥ kecit ātmani eva abhrame sthitāḥ |
magnāḥ sva-saṃvit-prasare sphurantaḥ deha-khaṇḍakāḥ ||
58. kecit saṃmilitāḥ (santi); kecit eva abhrame ātmani sthitāḥ (santi); deha-khaṇḍakāḥ (sarve api),
sva-saṃvit-prasare magnāḥ (santaḥ),
sphurantaḥ (santi).
58. Some are intermingled, while others are established only in the Self (ātman), free from delusion. These are all but fragments of bodies, manifesting while immersed in the expanse of their own consciousness.
स्वयमन्तः प्रपश्यन्ति ये जगज्जीवविभ्रमम् ।
तैस्तैः कैश्चित्ततं दृश्यमसत्स्वप्नवदाश्रितम् ॥ ५९ ॥
svayamantaḥ prapaśyanti ye jagajjīvavibhramam ,
taistaiḥ kaiścittataṃ dṛśyamasatsvapnavadāśritam 59
59. svayam antaḥ prapaśyanti ye jagat-jīva-vibhramam | taiḥ
taiḥ kaiścit tatam dṛśyam asat svapna-vat āśritam ||
59. ye svayam antaḥ jagat-jīva-vibhramam prapaśyanti,
taiḥ taiḥ kaiścit dṛśyam asat,
svapna-vat tatam,
āśritam (bhavati).
59. Those who themselves perceive within them the illusion of the world and living beings - for such individuals, the perceived reality is adopted as unreal, all-pervading, and like a dream.
सर्वात्मत्वात्स्वभावस्य तद्दृश्यं सत्यमात्मनि ।
सर्वगं विद्यते यत्र तत्र सर्वमुदेति हि ॥ ६० ॥
sarvātmatvātsvabhāvasya taddṛśyaṃ satyamātmani ,
sarvagaṃ vidyate yatra tatra sarvamudeti hi 60
60. sarva-ātmatvāt svabhāvasya tat dṛśyam satyam ātmani
| sarva-gam vidyate yatra tatra sarvam udeti hi ||
60. svabhāvasya sarva-ātmatvāt,
tat dṛśyam ātmani satyam (bhavati).
yatra sarva-gam (tattvaṃ) vidyate,
tatra hi sarvam udeti.
60. Because of the intrinsic nature (svabhāva) of being the Self (ātman) of all, that perceived reality is true in the Self (ātman). Indeed, where the all-pervading (Self) exists, there everything arises.
जीवान्तः प्रतिभासस्य सर्वस्य पुनरन्तरे ।
जीवखण्ड उदेत्युच्चैस्तस्यान्तरितरोऽपि च ॥ ६१ ॥
jīvāntaḥ pratibhāsasya sarvasya punarantare ,
jīvakhaṇḍa udetyuccaistasyāntaritaro'pi ca 61
61. jīvāntaḥ pratibhāsasya sarvasya punar antare
jīvakhaṇḍaḥ udeti uccaiḥ tasya antaḥ itaraḥ api ca
61. sarvasya pratibhāsasya jīvāntaḥ,
punar antare,
jīvakhaṇḍaḥ uccaiḥ udeti,
tasya antaḥ itaraḥ api ca.
61. Within every manifestation pertaining to the individual soul (jīva), and again within that [manifestation], a fragment of life (jīva) arises prominently, and yet another [fragment] within that [previous fragment] as well.
जीवान्तर्जायते जीवस्तस्यान्तरपि जीवकः ।
सर्वत्र रम्भादलवज्जीवो जीवान्तरेव हि ॥ ६२ ॥
jīvāntarjāyate jīvastasyāntarapi jīvakaḥ ,
sarvatra rambhādalavajjīvo jīvāntareva hi 62
62. jīvāntaḥ jāyate jīvaḥ tasya antara api jīvakaḥ |
sarvatra rambhādalavat jīvaḥ jīvāntare eva hi ||
62. jīvaḥ jīvāntaḥ jāyate,
tasya antara api jīvakaḥ [jāyate].
sarvatra rambhādalavat jīvaḥ jīvāntare eva hi [jāyate].
62. An individual soul (jīva) is born within an individual soul (jīva), and within that, another small individual soul (jīva) [arises]. Everywhere, just like the layers of a banana stem, an individual soul (jīva) is indeed within another individual soul (jīva).
दृश्यबुद्धिपरावृत्तौ सममेतदनन्तरम् ।
हेम्नीव कटकादित्वं परिज्ञातं विनश्यति ॥ ६३ ॥
dṛśyabuddhiparāvṛttau samametadanantaram ,
hemnīva kaṭakāditvaṃ parijñātaṃ vinaśyati 63
63. dṛśyabuddhiparāvṛttau samam etat anantaram |
hemni iva kaṭakāditvam parijñātam vinaśyati ||
63. dṛśyabuddhiparāvṛttau,
etat anantaram samam vinaśyati,
hemni iva parijñātam kaṭakāditvam [vinaśyati].
63. When the intellect's perception of the phenomenal world (dṛśya) is reversed, this [illusion] immediately vanishes, just as the nature of being a bracelet (kaṭaka) etc., once fully recognized as gold, disappears in gold.
विचारो यस्य नोदेति कोऽहं किमिदमित्यलम् ।
तस्यान्तर्न विमुक्तोऽसौ दीर्घो जीवज्वरभ्रमः ॥ ६४ ॥
vicāro yasya nodeti ko'haṃ kimidamityalam ,
tasyāntarna vimukto'sau dīrgho jīvajvarabhramaḥ 64
64. vicāraḥ yasya na udeti kaḥ aham kim idam iti alam |
tasya antaḥ na vimuktaḥ asau dīrghaḥ jīvajvarabhramaḥ ||
64. yasya "kaḥ aham kim idam" iti alam vicāraḥ na udeti,
tasya antaḥ dīrghaḥ asau jīvajvarabhramaḥ na vimuktaḥ.
64. Within whom the inquiry 'Who am I? What is this?' does not sufficiently arise, within that person, that prolonged feverish delusion of individual existence (jīva-jvara-bhrama) is not released.
विचारः सफलस्तस्य विज्ञेयो यस्य सन्मतेः ।
दिनानुदिनमायाति तानवं भोगगृध्रता ॥ ६५ ॥
vicāraḥ saphalastasya vijñeyo yasya sanmateḥ ,
dinānudinamāyāti tānavaṃ bhogagṛdhratā 65
65. vicāraḥ saphalaḥ tasya vijñeyaḥ yasya sanmateḥ
dinānadinam āyāti tānavam bhogagṛdhratā
65. yasya sanmateḥ bhogagṛdhratā dinānadinam
tānavam āyāti tasya vicāraḥ saphalaḥ vijñeyaḥ
65. The reflection (vicāra) of that person is to be known as successful, whose craving for worldly enjoyments (bhogagṛdhratā) diminishes day by day due to their good intellect (sanmati).
यथा देहोपयुक्तं हि करोत्यारोग्यमौषधम् ।
तथेन्द्रियजयेऽभ्यस्ते विवेकः फलितो भवेत् ॥ ६६ ॥
yathā dehopayuktaṃ hi karotyārogyamauṣadham ,
tathendriyajaye'bhyaste vivekaḥ phalito bhavet 66
66. yathā dehopayuktam hi karoti ārogyam auṣadham
tathā indriyajaye abhyaste vivekaḥ phalitaḥ bhavet
66. yathā hi dehopayuktam auṣadham ārogyam karoti
tathā indriyajaye abhyaste vivekaḥ phalitaḥ bhavet
66. Just as medicine, when properly utilized by the body, certainly brings about health, so too, discernment (viveka) becomes fruitful when practiced in the conquest of the senses.
विवेकोऽस्ति वचस्येव चित्रेऽग्निरिव भास्वरः ।
यस्य तेनापरित्यक्ता दुःखायैवाविवेकिता ॥ ६७ ॥
viveko'sti vacasyeva citre'gniriva bhāsvaraḥ ,
yasya tenāparityaktā duḥkhāyaivāvivekitā 67
67. vivekaḥ asti vacasi eva citre agniḥ iva bhāsvaraḥ
yasya tena aparityaktā duḥkhāya eva avivekitā
67. yasya vivekaḥ vacasi citre agniḥ iva eva bhāsvaraḥ
asti tena aparityaktā avivekitā duḥkhāya eva
67. If discrimination (viveka) exists merely in speech, shining like fire in a painting (i.e., superficially, without real effect), then the indiscretion (avivekitā) that has not been abandoned by that person will lead only to sorrow.
यथा स्पर्शेन पवनः सत्तामायाति नो गिरा ।
तथेच्छातानवेनैव विवेकोऽस्य विबुध्यते ॥ ६८ ॥
yathā sparśena pavanaḥ sattāmāyāti no girā ,
tathecchātānavenaiva viveko'sya vibudhyate 68
68. yathā sparśena pavanaḥ sattām āyāti na u girā
tathā icchātān̄avena eva vivekaḥ asya vibudhyate
68. yathā pavanaḥ sparśena sattām āyāti na u girā
tathā asya vivekaḥ icchātān̄avena eva vibudhyate
68. Just as wind (pavana) gains its existence through touch and not through mere words, similarly, one's discrimination (viveka) is truly awakened only by the reduction of desires.
चित्रामृतं नामृतमेव विद्धि चित्रानलं नानलमेव विद्धि ।
चित्राङ्गना नूनमनङ्गनेति वाचा विवेकस्त्वविवेक एव ॥ ६९ ॥
citrāmṛtaṃ nāmṛtameva viddhi citrānalaṃ nānalameva viddhi ,
citrāṅganā nūnamanaṅganeti vācā vivekastvaviveka eva 69
69. citrāmṛtam na amṛtam eva viddhi
citrānalam na analam eva viddhi
citrāṅganā nūnam anaṅganā
iti vācā vivekaḥ tu avivekaḥ eva
69. citrāmṛtam na amṛtam eva viddhi
citrānalam na analam eva viddhi
citrāṅganā nūnam anaṅganā
iti vācā vivekaḥ tu avivekaḥ eva
69. Understand that a painted nectar is not nectar, and a painted fire is not fire. Similarly, a painted woman is certainly not a real woman. Therefore, discrimination (viveka) based solely on words is, in fact, non-discrimination (aviveka).
पूर्वं विवेकेन तनुत्वमेति रागोऽथ वैरं च समूलमेव ।
पश्चात्परिक्षीयत एव यत्नः स पावनो यत्र विवेकितास्ति ॥ ७० ॥
pūrvaṃ vivekena tanutvameti rāgo'tha vairaṃ ca samūlameva ,
paścātparikṣīyata eva yatnaḥ sa pāvano yatra vivekitāsti 70
70. pūrvam vivekena tanutvam eti
rāgaḥ atha vairam ca samūlam eva
paścāt parikṣīyate eva yatnaḥ
saḥ pāvanaḥ yatra vivekitā asti
70. pūrvam vivekena rāgaḥ atha vairam
ca samūlam eva tanutvam eti
paścāt yatra vivekitā asti
saḥ pāvanaḥ yatnaḥ eva parikṣīyate
70. First, through discrimination (viveka), attachment (rāga) and enmity, along with their very roots, become attenuated. Subsequently, that purifying effort (yatna) – where discrimination (viveka) truly exists – itself dwindles away.

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

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utpatti 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 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 (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 (current chapter) 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