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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-36

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श्रीराम उवाच ।
यथेदृशं स्थितं विश्वं विश्वातीते चिदात्मनि ।
तन्मे कथय हे ब्रह्मन् पुनर्बोधविवृद्धये ॥ १ ॥
śrīrāma uvāca ,
yathedṛśaṃ sthitaṃ viśvaṃ viśvātīte cidātmani ,
tanme kathaya he brahman punarbodhavivṛddhaye 1
1. śrīrāma uvāca yathā īdṛśam sthitam viśvam viśvātīte
cidātmani tat me kathaya he brahman punarbodhavivṛddhaye
1. śrīrāma uvāca: he brahman,
yathā īdṛśam viśvam viśvātīte cidātmani sthitam,
tat me punarbodhavivṛddhaye kathaya
1. Śrī Rāma said: "O Brahman, please explain to me how this universe is situated in the conscious self (cidātman), which transcends the universe, so that my understanding (bodha) may further increase."
श्रीवसिष्ठ उवाच ।
यथोर्मयोऽनभिव्यक्ता भाविनः पयसि स्थिताः ।
न स्थिताश्चात्मनोऽन्यत्वाच्चित्तत्वे सृष्टयस्तथा ॥ २ ॥
śrīvasiṣṭha uvāca ,
yathormayo'nabhivyaktā bhāvinaḥ payasi sthitāḥ ,
na sthitāścātmano'nyatvāccittatve sṛṣṭayastathā 2
2. śrīvasiṣṭha uvāca yathā ūrmayaḥ
anabhivyaktāḥ bhāvinaḥ payasi
sthitāḥ na sthitāḥ ca ātmanaḥ
anyatvāt cittatve sṛṣṭayaḥ tathā
2. śrīvasiṣṭha uvāca yathā payasi
anabhivyaktāḥ bhāvinaḥ ūrmayaḥ
sthitāḥ ca ātmanaḥ anyatvāt na
sthitāḥ tathā cittatve sṛṣṭayaḥ
2. Śrī Vasiṣṭha said: Just as unmanifested, potential waves exist within water, yet are not truly separate from the water itself, similarly, creations reside within the nature of consciousness (citta), yet are not distinct from it.
यथा सर्वगतः सौक्ष्म्यादाकाशो नोपलक्ष्यते ।
तथा निरंशश्चिद्भावः सर्वगोऽपि न लक्ष्यते ॥ ३ ॥
yathā sarvagataḥ saukṣmyādākāśo nopalakṣyate ,
tathā niraṃśaścidbhāvaḥ sarvago'pi na lakṣyate 3
3. yathā sarvagataḥ saukṣmyāt ākāśaḥ na upalakṣyate
tathā niraṃśaḥ citbhāvaḥ sarvagaḥ api na lakṣyate
3. yathā sarvagataḥ ākāśaḥ saukṣmyāt na upalakṣyate
tathā niraṃśaḥ sarvagaḥ api citbhāvaḥ na lakṣyate
3. Just as the all-pervading space (ākāśa) is not perceived due to its subtlety, similarly, the partless nature of consciousness (cit), though all-pervading, is also not perceived.
सुस्थितेवास्थितेवान्तः प्रतिभास्ति मणौ यथा ।
न सत्यभूता नासत्या तथेयं सृष्टिरात्मनि ॥ ४ ॥
susthitevāsthitevāntaḥ pratibhāsti maṇau yathā ,
na satyabhūtā nāsatyā tatheyaṃ sṛṣṭirātmani 4
4. suṣṭhitā iva asthitā iva antaḥ pratibhā asti maṇau
yathā na satyabhūtā na asatyā tathā iyam sṛṣṭiḥ ātmani
4. yathā maṇau antaḥ suṣṭhitā iva asthitā iva pratibhā
asti na satyabhūtā na asatyā tathā iyam sṛṣṭiḥ ātmani
4. Just as a reflection (pratibhā) appears within a jewel, seeming both well-established and not established, and is neither truly real nor unreal, similarly, this creation resides within the self (ātman).
स्वाधारैरम्बुदैः स्वस्थैर्न स्पृष्टं गगनं यथा ।
चित्स्थैः सर्गैश्चिदाधारैर्न स्पृष्टा चित्परा तथा ॥ ५ ॥
svādhārairambudaiḥ svasthairna spṛṣṭaṃ gaganaṃ yathā ,
citsthaiḥ sargaiścidādhārairna spṛṣṭā citparā tathā 5
5. svādhāraiḥ ambudaiḥ svasthaiḥ na spṛṣṭam gaganam yathā
citsthaiḥ sargaiḥ citādhāraiḥ na spṛṣṭā cit parā tathā
5. yathā gaganam svādhāraiḥ svasthaiḥ ambudaiḥ na spṛṣṭam
tathā parā cit citsthaiḥ citādhāraiḥ sargaiḥ na spṛṣṭā
5. Just as the sky (gagana) is not touched by clouds (ambuda) that rest on their own support and abide within themselves, similarly, the supreme consciousness (cit) is not touched by creations that are situated within consciousness and have consciousness as their very basis.
जलधिष्ठिततत्तेजो यथाङ्ग प्रतिबिम्बति ।
तथा पुर्यष्टकेष्वेव चिद्धि देहेषु लक्ष्यते ॥ ६ ॥
jaladhiṣṭhitatattejo yathāṅga pratibimbati ,
tathā puryaṣṭakeṣveva ciddhi deheṣu lakṣyate 6
6. jala-adhiṣṭhita tat tejaḥ yathā aṅga pratibimbati
tathā puryaṣṭakeṣu eva cit hi deheṣu lakṣyate
6. aṅga yathā jala-adhiṣṭhita tat tejaḥ pratibimbati
tathā puryaṣṭakeṣu eva deheṣu hi cit lakṣyate
6. O dear one, just as the splendor of that (supreme reality), residing in water, reflects, similarly, consciousness (cit) is indeed observed in bodies, specifically within the subtle body (puryaṣṭaka).
सर्वसंकल्परहिता सर्वसंज्ञाविवर्जिता ।
सैषा चिदविनाशात्मा तच्चेत्यादिकृताभिधा ॥ ७ ॥
sarvasaṃkalparahitā sarvasaṃjñāvivarjitā ,
saiṣā cidavināśātmā taccetyādikṛtābhidhā 7
7. sarva-saṅkalpa-rahitā sarva-saṃjñā-vivarjitā sā
eṣā cit avināśa-ātmā tat-cettyā-ādi-kṛtābhidhā
7. sā eṣā cit sarva-saṅkalpa-rahitā sarva-saṃjñā-vivarjitā
avināśa-ātmā tat-cettyā-ādi-kṛtābhidhā
7. This very consciousness (cit) is devoid of all volitions and free from all notions. Its nature (ātman) is indestructible, and it is given appellations such as 'that' (tat) and 'the cognizable', among others.
आकाशशतभागाच्छा ज्ञेषु निष्कलरूपिणी ।
सकलाकलसंसारस्वरूपैकात्म्यदर्शिनी ॥ ८ ॥
ākāśaśatabhāgācchā jñeṣu niṣkalarūpiṇī ,
sakalākalasaṃsārasvarūpaikātmyadarśinī 8
8. ākāśa-śata-bhāga-acchā jñeṣu niṣkala-rūpiṇī
sakala-akala-saṃsāra-svarūpa-eka-ātmya-darśinī
8. ākāśa-śata-bhāga-acchā jñeṣu niṣkala-rūpiṇī
sakala-akala-saṃsāra-svarūpa-eka-ātmya-darśinī
8. It is purer than a hundred parts of space, appears as the partless (niṣkala) form to the knowers, and reveals the singular essence (eka-ātmya) within the nature (svarūpa) of existence (saṃsāra), whether it be with parts (sakala) or without parts (akala).
तरङ्गादिमयी स्फारा नानाता सलिलार्णवे ।
तस्मान्न व्यतिरेकेण यथा भावविकारिणी ॥ ९ ॥
taraṅgādimayī sphārā nānātā salilārṇave ,
tasmānna vyatirekeṇa yathā bhāvavikāriṇī 9
9. taraṅga-ādi-mayī sphārā nānātā salila-arṇave
tasmāt na vyatirekeṇa yathā bhāva-vikāriṇī
9. yathā salila-arṇave taraṅga-ādi-mayī sphārā
nānātā bhāva-vikāriṇī tasmāt na vyatirekeṇa
9. Just as the vast diversity (nānātā), comprising waves and so forth, within the ocean of water, though expansive and appearing as modifications of states, is not separate from it; similarly [consciousness appears as diverse manifestations without being truly separate].
त्वत्तामत्तामयी स्फारा नानातेयं चिदर्णवे ।
चिन्मात्रव्यतिरेकेण तथा नैव प्रकाशते ॥ १० ॥
tvattāmattāmayī sphārā nānāteyaṃ cidarṇave ,
cinmātravyatirekeṇa tathā naiva prakāśate 10
10. tvattāmattāmayī sphārā nānātā iyam cit-arṇave
cit-mātra-vyatirekeṇa tathā na eva prakāśate
10. iyam tvattāmattāmayī sphārā nānātā cit-arṇave
cinmātra-vyatirekeṇa tathā eva na prakāśate
10. This vast diversity, characterized by 'you-ness' and 'I-ness', does not truly manifest in the ocean of pure consciousness (cit) without the distinction of consciousness alone (cinmātra).
चिच्चिनोति चितं चेत्यं तेनेदं स्थितमात्मनि ।
अज्ञेऽज्ञे त्वन्यदायातमन्यदस्तीति कल्पना ॥ ११ ॥
ciccinoti citaṃ cetyaṃ tenedaṃ sthitamātmani ,
ajñe'jñe tvanyadāyātamanyadastīti kalpanā 11
11. cit cinoti citam cetyam tena idam sthitam ātmani
ajñe ajñe tu anyat āyātam anyat asti iti kalpanā
11. cit citam cetyam cinoti tena idam ātmani sthitam
ajñe ajñe tu anyat āyātam anyat asti iti kalpanā
11. Consciousness (cit) cognizes both the cognized and that which is to be cognized; therefore, this (entire reality) is established within the Self (ātman). However, for every ignorant person (ajña), the imagination (kalpanā) arises that 'something else has come, something else exists'.
अज्ञेष्वसत्स्वभावोग्रसंसारगणगर्भिणी ।
ज्ञेषु प्रकाशरूपैव सकलैकात्मिका सती ॥ १२ ॥
ajñeṣvasatsvabhāvograsaṃsāragaṇagarbhiṇī ,
jñeṣu prakāśarūpaiva sakalaikātmikā satī 12
12. ajñeṣu asat-sva-bhāva-ugra-saṃsāra-gaṇa-garbhiṇī
jñeṣu prakāśa-rūpā eva sakala-eka-ātmikā satī
12. satī ajñeṣu asat-sva-bhāva-ugra-saṃsāra-gaṇa-garbhiṇī
(sati) jñeṣu prakāśa-rūpā eva sakala-eka-ātmikā
12. Among the ignorant, this reality (satī) is pregnant with a multitude of fierce, unreal cyclic existences (saṃsāra). Among the knowing, however, it is truly of the nature of light, whole, and possessing a single Self (ātman).
अनुभूतिवशान्नित्यमर्कादीनां प्रकाशिनी ।
स्वादिनी सर्वभूतानां भाविनी भवभोगिनाम् ॥ १३ ॥
anubhūtivaśānnityamarkādīnāṃ prakāśinī ,
svādinī sarvabhūtānāṃ bhāvinī bhavabhoginām 13
13. anubhūti-vaśāt nityam arka-ādīnām prakāśinī
svādinī sarva-bhūtānām bhāvinī bhava-bhoginām
13. nityam anubhūti-vaśāt arka-ādīnām prakāśinī
sarva-bhūtānām svādinī bhava-bhoginām bhāvinī
13. Owing to (its very nature as) direct experience (anubhūti), it is eternally the illuminator of the sun and all other (luminaries). It is the source of enjoyment for all beings, and the bestower of (material) existence for those who delight in worldly pleasures.
नास्तमेति न चोदेति नोत्तिष्ठति न तिष्ठति ।
न चायाति न वा याति न चेह नच नेह चित् ॥ १४ ॥
nāstameti na codeti nottiṣṭhati na tiṣṭhati ,
na cāyāti na vā yāti na ceha naca neha cit 14
14. na astam eti na ca ud eti na uttiṣṭhati na tiṣṭhati
na ca āyāti na vā yāti na ca iha na ca na iha cit
14. cit na astam eti na ca ud eti na uttiṣṭhati na
tiṣṭhati na ca āyāti na vā yāti na ca iha na ca na iha
14. Consciousness (cit) neither sets nor rises; it neither stands up nor remains still. It neither comes nor goes; it is neither here nor not here.
सैषा चिदमलाकारा स्वयमात्मनि संस्थिता ।
राघवेत्थं प्रपञ्चेन जगन्नाम्ना विजृम्भते ॥ १५ ॥
saiṣā cidamalākārā svayamātmani saṃsthitā ,
rāghavetthaṃ prapañcena jagannāmnā vijṛmbhate 15
15. sā eṣā cit amala-ākārā svayam ātmani saṃsthitā
rāghava ittham prapañcena jagat-nāmnā vijṛmbhate
15. rāghava sā eṣā amala-ākārā cit svayam ātmani
saṃsthitā ittham prapañcena jagat-nāmnā vijṛmbhate
15. O Rāghava, this pure and untainted consciousness (cit), abiding in the Self (ātman) by its very nature, thus manifests itself through the cosmic expansion (prapañca) known by the name of the world (jagat).
तेजःपुञ्जैर्यथा तेजः पयःपूरैर्यथा पयः ।
परिस्फुरति संस्पन्दैस्तथा चित्सर्गविभ्रमैः ॥ १६ ॥
tejaḥpuñjairyathā tejaḥ payaḥpūrairyathā payaḥ ,
parisphurati saṃspandaistathā citsargavibhramaiḥ 16
16. tejas-puñjaiḥ yathā tejaḥ payas-pūraiḥ yathā payaḥ
parisphurati saṃspandaiḥ tathā cit-sarga-vibhramaiḥ
16. yathā tejaḥ tejas-puñjaiḥ yathā payaḥ payas-pūraiḥ
tathā cit sarga-vibhramaiḥ saṃspandaiḥ parisphurati
16. Just as light (tejas) shines forth by its own masses of light, and water (payas) by its own streams of water, similarly, consciousness (cit) scintillates and manifests through the throbbing illusions (vibhrama) of creation.
तत्स्वभावेन चिन्नाम्ना सर्वगेनोदितात्मना ।
प्रकाशेनाप्रकाशेन निरंशेनांशधारिणा ॥ १७ ॥
tatsvabhāvena cinnāmnā sarvagenoditātmanā ,
prakāśenāprakāśena niraṃśenāṃśadhāriṇā 17
17. tat-svabhāvena cit-nāmnā sarva-gena udita-ātmanā
prakāśena aprakāśena niraṃśena aṃśa-dhāriṇā
17. tat-svabhāvena cit-nāmnā sarva-gena udita-ātmanā
prakāśena aprakāśena niraṃśena aṃśa-dhāriṇā
17. [Consciousness manifests] by its intrinsic nature (svabhāva), under the name of consciousness (cit), as the all-pervading, as the manifest Self (ātman), by both light and non-light, as the partless and as that which holds parts (manifests with parts).
स्वयं स्वकलनाभोगादनन्तं पदमुज्झता ।
अहमस्मीति भावेन गच्छता ज्ञपदं शनैः ॥ १८ ॥
svayaṃ svakalanābhogādanantaṃ padamujjhatā ,
ahamasmīti bhāvena gacchatā jñapadaṃ śanaiḥ 18
18. svayam svakalana-bhogāt anantam padam ujjhatā
aham asmi iti bhāvena gacchatā jña-padam śanaiḥ
18. svayam svakalana-bhogāt anantam padam ujjhatā
aham asmi iti bhāvena jña-padam śanaiḥ gacchatā
18. Having spontaneously forsaken the infinite state, which was lost due to the experience of one's own (limited) self-conceptualizations, one gradually reaches the state of a knower (jñāpāda) through the realization 'I am'.
नानातायां प्ररूढायामस्यां संसृतिपूर्वकम् ।
भावाभावग्रहोत्सर्गपदे स्थितिमुपागते ॥ १९ ॥
nānātāyāṃ prarūḍhāyāmasyāṃ saṃsṛtipūrvakam ,
bhāvābhāvagrahotsargapade sthitimupāgate 19
19. nānātāyām prerūḍhāyām asyām saṃsṛti-pūrvakam
bhāva-abhāva-graha-utsarga-pade sthitim upāgate
19. asyām nānātāyām saṃsṛti-pūrvakam prerūḍhāyām
bhāva-abhāva-graha-utsarga-pade sthitim upāgate
19. When this multiplicity, which precedes the cycle of transmigration (saṃsāra), has become deeply rooted, and when one has attained a stable position in the state of grasping and abandoning both existence and non-existence.
पुर्यष्टकस्पन्दशतैःकरोति न करोति च ।
उत्सेधमेति भूकोशकोटरस्थोऽङ्कुरोत्करः ॥ २० ॥
puryaṣṭakaspandaśataiḥkaroti na karoti ca ,
utsedhameti bhūkośakoṭarastho'ṅkurotkaraḥ 20
20. puryaṣṭaka-spanda-śataiḥ karoti na karoti ca
utsedham eti bhūkośa-koṭara-sthaḥ aṅkura-utkaraḥ
20. puryaṣṭaka-spanda-śataiḥ bhūkośa-koṭara-sthaḥ
aṅkura-utkaraḥ karoti ca na karoti utsedham eti
20. Through hundreds of pulsations of the subtle body (puryaṣṭaka), a multitude of sprouts, residing within the hollow of the physical sheath (bhūkośa), both acts and does not act, and attains prominence.
व्योम सौषिर्यमादत्ते सर्वमूर्त्यविरोधि यत् ।
स्पन्दैकधर्मवान्वातो रसरूपतया जलम् ॥ २१ ॥
vyoma sauṣiryamādatte sarvamūrtyavirodhi yat ,
spandaikadharmavānvāto rasarūpatayā jalam 21
21. vyoma sauṣiryam ādatte sarvamūrtyavirodhi yat
spandaikadharmavān vātaḥ rasarūpatayā jalam
21. vyoma yat sarvamūrtyavirodhi sauṣiryam ādatte vātaḥ
spandaikadharmavān [asti] jalam rasarūpatayā [asti]
21. Space (vyoma) assumes an intrinsic nature (dharma) of spatiality (sauṣiryam) that does not obstruct any form. Air (vāta) possesses pulsation (spanda) as its sole intrinsic nature (dharma), and water (jala) is characterized by the form of liquidity (rasa).
दृढोर्वी प्रकटं तेजः स्थितिमन्ति जगन्ति च ।
प्रतिबन्धाभ्यनुज्ञासु कालः कलनया स्थितः ॥ २२ ॥
dṛḍhorvī prakaṭaṃ tejaḥ sthitimanti jaganti ca ,
pratibandhābhyanujñāsu kālaḥ kalanayā sthitaḥ 22
22. dṛḍhorvī prakaṭam tejaḥ sthitimanti jaganti ca
pratibandhābhyanujñāsu kālaḥ kalanayā sthitaḥ
22. dṛḍhorvī prakaṭam tejaḥ sthitimanti jaganti ca
kālaḥ kalanayā pratibandhābhyanujñāsu sthitaḥ
22. The firm earth, manifest radiance, and stable worlds exist. Time, through its reckoning, is established in both restrictions and permissions.
पुष्पेषु गन्धतां याति शनैः संचितकेसरम् ।
मृत्कोटररसोल्लासः स्थाणुतामेति भूतले ॥ २३ ॥
puṣpeṣu gandhatāṃ yāti śanaiḥ saṃcitakesaram ,
mṛtkoṭararasollāsaḥ sthāṇutāmeti bhūtale 23
23. puṣpeṣu gandhatām yāti śanaiḥ saṃcitakesaram
mṛtkoṭararasollāsaḥ sthāṇutām eti bhūtale
23. śanaiḥ saṃcitakesaram puṣpeṣu gandhatām yāti
mṛtkoṭararasollāsaḥ bhūtale sthāṇutām eti
23. Slowly, that which holds collected stamens transforms into fragrance within flowers. On the ground, the vital sap within an earthen hollow turns into a mere stump.
मूलस्थाः फलमायान्ति पेलवा रसलेशकाः ।
संनिवेशं व्रजन्त्येता रेखाः पल्लवपालिषु ॥ २४ ॥
mūlasthāḥ phalamāyānti pelavā rasaleśakāḥ ,
saṃniveśaṃ vrajantyetā rekhāḥ pallavapāliṣu 24
24. mūlasthāḥ phalam āyānti pelavāḥ rasaleśakāḥ
saṃniveśam vrajanti etāḥ rekhāḥ pallavapāliṣu
24. mūlasthāḥ pelavāḥ rasaleśakāḥ phalam āyānti
etāḥ rekhāḥ pallavapāliṣu saṃniveśam vrajanti
24. Rooted, tender, minute particles of sap bear fruit. These lines assume their arrangement in arrays of young leaves.
नवतामनुगृह्नाति शक्रबाणासनेन च ।
यो यो भवत्यविरतं संस्थानेन वनेन च ॥ २५ ॥
navatāmanugṛhnāti śakrabāṇāsanena ca ,
yo yo bhavatyavirataṃ saṃsthānena vanena ca 25
25. navatām anugṛhṇāti śakrabāṇāsanena ca yaḥ
yaḥ bhavati aviratam saṃsthānena vanena ca
25. yaḥ yaḥ aviratam bhavati saṃsthānena vanena
ca śakrabāṇāsanena ca navatām anugṛhṇāti
25. Whatever continuously exists bestows newness, both through its inherent configuration and through the forest, as well as through the rainbow.
वसन्तमुपतिष्ठन्ति पुष्पपल्लवराशयः ।
निदाघविधिमायान्ति दैवदाहविभूतयः ॥ २६ ॥
vasantamupatiṣṭhanti puṣpapallavarāśayaḥ ,
nidāghavidhimāyānti daivadāhavibhūtayaḥ 26
26. vasantam upatiṣṭhanti puṣpapallavarāśayaḥ
nidāghavidhim āyānti daivadāhavibhūtayaḥ
26. puṣpapallavarāśayaḥ vasantam upatiṣṭhanti
daivadāhavibhūtayaḥ nidāghavidhim āyānti
26. Masses of flowers and fresh sprouts appear in spring. The scorching manifestations of fate arrive with the summer season.
प्रावृट्समयमीहन्ते नीला जलदराशयः ।
शरदं चानुधावन्ति समग्राः फलराशयः ॥ २७ ॥
prāvṛṭsamayamīhante nīlā jaladarāśayaḥ ,
śaradaṃ cānudhāvanti samagrāḥ phalarāśayaḥ 27
27. prāvṛṭsamayam īhante nīlāḥ jaladarāśayaḥ
śaradam ca anudhāvanti samagrāḥ phalarāśayaḥ
27. nīlāḥ jaladarāśayaḥ prāvṛṭsamayam īhante ca
samagrāḥ phalarāśayaḥ śaradam anudhāvanti
27. The blue masses of clouds long for the monsoon season. And abundant quantities of fruits accompany the autumn.
हेमन्ते हिमहासिन्यो भवन्ति ककुभो दश ।
नयन्त्युपलतामम्बु शिशिरे शीतलानिलाः ॥ २८ ॥
hemante himahāsinyo bhavanti kakubho daśa ,
nayantyupalatāmambu śiśire śītalānilāḥ 28
28. hemante himahāsinyaḥ bhavanti kakubhaḥ daśa
nayanti upalatām ambu śiśire śītalānilāḥ
28. hemante daśa kakubhaḥ himahāsinyaḥ bhavanti
śiśire śītalānilāḥ ambu upalatām nayanti
28. During winter, the ten directions become gleaming with snow. In the cool season (late winter), cold winds turn water into ice.
न जहाति स्वमर्यादां कालो युगमयीमिमाम् ।
तरङ्गिणीतरङ्गौघलीलया यान्ति सृष्टयः ॥ २९ ॥
na jahāti svamaryādāṃ kālo yugamayīmimām ,
taraṅgiṇītaraṅgaughalīlayā yānti sṛṣṭayaḥ 29
29. na jahāti svamaryādām kālaḥ yugamayīm imām
taraṅgiṇītaraṅgaughalīlayā yānti sṛṣṭayaḥ
29. kālaḥ imām yugamayīm svamaryādām na jahāti
sṛṣṭayaḥ taraṅgiṇītaraṅgaughalīlayā yānti
29. Time does not abandon this inherent order (maryādā) of its own, which is characterized by distinct epochs (yuga). All creations (sṛṣṭi) proceed, resembling the playful flow of a multitude of river waves.
नियतिः स्थितिमायाति स्थैर्यचातुर्यकारिणी ।
तिष्ठत्याप्रलयं धीरा धराधरणधर्मिणी ॥ ३० ॥
niyatiḥ sthitimāyāti sthairyacāturyakāriṇī ,
tiṣṭhatyāpralayaṃ dhīrā dharādharaṇadharmiṇī 30
30. niyatiḥ sthitim āyāti sthairyacāturyakāriṇī
tiṣṭhati āpralayam dhīrā dharādharaṇadharmiṇī
30. niyatiḥ sthairyacāturyakāriṇī dhīrā
dharādharaṇadharmiṇī sthitim āyāti āpralayam tiṣṭhati
30. The cosmic law (niyati) attains a state of stability, bringing about steadfastness and skill. Steadfast and upholding the natural law (dharma) of sustaining the earth, it endures until the great dissolution.
चतुर्दशविधानीह भूतानि भुवनान्तरे ।
नानाचारविहाराणि नानाविरचनानि च ॥ ३१ ॥
caturdaśavidhānīha bhūtāni bhuvanāntare ,
nānācāravihārāṇi nānāviracanāni ca 31
31. caturdaśavidhāni iha bhūtāni bhuvanāntare
nānācāravihārāṇi nānāviracanāni ca
31. iha bhuvanāntare caturdaśavidhāni bhūtāni
nānācāravihārāṇi ca nānāviracanāni
31. Here, within the realms of existence, there are fourteen types of beings, possessing diverse customs and behaviors, as well as varied forms.
पुनःपुनर्विलीयन्ते जायन्ते च पुनःपुनः ।
धारापरम्परा याति विना वारीव बुद्बुदाः ॥ ३२ ॥
punaḥpunarvilīyante jāyante ca punaḥpunaḥ ,
dhārāparamparā yāti vinā vārīva budbudāḥ 32
32. punaḥpunaḥ vilīyante jāyante ca punaḥpunaḥ
dhārāparamparā yāti vinā vārī iva budbudāḥ
32. punaḥpunaḥ jāyante ca punaḥpunaḥ vilīyante
vārī vinā iva budbudāḥ dhārāparamparā yāti
32. They are born again and again, and again and again they dissolve. This stream of succession proceeds like ephemeral bubbles, as if without a lasting body of water.
आयाति याति परितिष्ठति लीलयाऽतिस्वार्थानुपार्जयति धावति जन्मनाशैः ।
उन्मत्तवद्विहितभावनमाहितेहा मुग्धा कृतान्तविवशा जनता वराकी ॥ ३३ ॥
āyāti yāti paritiṣṭhati līlayā'tisvārthānupārjayati dhāvati janmanāśaiḥ ,
unmattavadvihitabhāvanamāhitehā mugdhā kṛtāntavivaśā janatā varākī 33
33. āyāti yāti paritiṣṭhati līlayā
ati-svārthān upārjayati dhāvati janmanāśaiḥ
unmattavat vihitabhāvanam āhitehā
mugdhā kṛtāntavivaśā janatā varākī
33. varākī mugdhā kṛtāntavivaśā āhitehā
vihitabhāvanam janatā līlayā āyāti
yāti paritiṣṭhati ati-svārthān
upārjayati janmanāśaiḥ unmattavat dhāvati
33. The wretched and deluded humanity (janatā), helpless before destiny, with its efforts misplaced and fixated on established notions, comes and goes, lingers casually, accumulates excessive selfish gains, and rushes through the cycles of birth and death (saṃsāra) like a madman.

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

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 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 (current chapter) 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