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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-40

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श्रीराम उवाच ।
उत्पत्तिः कथमेतेषां जीवानां ब्रह्मणः पदात् ।
कियती कीदृशी चेति विस्तरेण वद प्रभो ॥ १ ॥
śrīrāma uvāca ,
utpattiḥ kathameteṣāṃ jīvānāṃ brahmaṇaḥ padāt ,
kiyatī kīdṛśī ceti vistareṇa vada prabho 1
1. śrīrāma uvāca utpattiḥ katham eteṣām jīvānām brahmaṇaḥ
padāt kiyatī kīdṛśī ca iti vistareṇa vada prabho
1. śrīrāma uvāca prabho eteṣām jīvānām brahmaṇaḥ padāt
utpattiḥ katham kiyatī ca kīdṛśī iti vistareṇa vada
1. Śrī Rāma said: O Lord, please explain in detail how these living beings originate from the ultimate reality (brahman), what their extent is, and what their nature is.
श्रीवसिष्ठ उवाच ।
उत्पद्यन्ते यथा चित्रा ब्रह्मणो भूतजातयः ।
यथा नाशं प्रयान्त्येता यथा मुक्ता भवन्ति हि ॥ २ ॥
śrīvasiṣṭha uvāca ,
utpadyante yathā citrā brahmaṇo bhūtajātayaḥ ,
yathā nāśaṃ prayāntyetā yathā muktā bhavanti hi 2
2. śrīvasiṣṭha uvāca utpadyante yathā citrāḥ brahmaṇaḥ
bhūtajātayaḥ yathā nāśam prayānti etāḥ yathā muktāḥ bhavanti hi
2. śrīvasiṣṭha uvāca yathā citrāḥ bhūtajātayaḥ brahmaṇaḥ
utpadyante yathā etāḥ nāśam prayānti yathā hi muktāḥ bhavanti
2. Śrī Vasiṣṭha said: How the diverse categories of beings originate from the ultimate reality (brahman), how these attain destruction, and how indeed they become liberated (mokṣa) -
यथा च परिवर्धन्ते तिष्ठन्त्यन्तर्हिता यथा ।
संक्षेपेण महाबाहो श्रृणु वक्ष्यामि तेऽनघ ॥ ३ ॥
yathā ca parivardhante tiṣṭhantyantarhitā yathā ,
saṃkṣepeṇa mahābāho śrṛṇu vakṣyāmi te'nagha 3
3. yathā ca parivardhante tiṣṭhanti antarhitāḥ
yathā saṃkṣepeṇa mahābāho śṛṇu vakṣyāmi te anagha
3. mahābāho anagha yathā ca parivardhante yathā
antarhitāḥ tiṣṭhanti saṃkṣepeṇa te vakṣyāmi śṛṇu
3. - how they grow, and how they remain hidden; this I will tell you in brief, O mighty-armed one, so listen, O sinless one.
ब्राह्मी चिच्छक्तिरमला कल्पयन्ती यदृच्छया ।
सर्वशक्तिः स्वयं चेत्यं भवत्याकलनात्मकम् ॥ ४ ॥
brāhmī cicchaktiramalā kalpayantī yadṛcchayā ,
sarvaśaktiḥ svayaṃ cetyaṃ bhavatyākalanātmakam 4
4. brāhmī citśaktiḥ amalā kalpayantī yadṛcchayā
sarvaśaktiḥ svayam cetyam bhavati ākalpanātmakam
4. amalā brāhmī citśaktiḥ sarvaśaktiḥ yadṛcchayā
svayam cetyam ākalpanātmakam kalpayantī bhavati
4. The pure power of consciousness (śakti) of the ultimate reality (brahman), being all-powerful (śakti), by its own spontaneous will (yadṛcchayā) conceives itself as the object of consciousness, thereby becoming the very nature of all conception and imagination.
कलनाद्धनतामेत्य यत्किंचिदपि सा स्वयम् ।
संकल्पयति पश्चात्तत्तत्तामेति मनःपदम् ॥ ५ ॥
kalanāddhanatāmetya yatkiṃcidapi sā svayam ,
saṃkalpayati paścāttattattāmeti manaḥpadam 5
5. kalanāt dhanatām etya yat kiñcit api sā svayam
saṅkalpayati paścāt tat tat tām eti manaḥpadam
5. sā svayam yat kiñcit api kalanāt dhanatām etya,
paścāt yat tat saṅkalpayati,
tat tat tām eti manaḥpadam
5. Whatever little thing that (consciousness/mind) itself comes to apprehend, it thereby attains a concrete form (dhanatām). Afterwards, whatever it resolves upon, that very thing attains that concrete form and becomes a mental object.
मनःसंकल्पमात्रेण गन्धर्वपुरवत्क्षणात् ।
तनोतीदमसद्दृश्यं ब्राह्मीं स्थितिमिव त्यजत् ॥ ६ ॥
manaḥsaṃkalpamātreṇa gandharvapuravatkṣaṇāt ,
tanotīdamasaddṛśyaṃ brāhmīṃ sthitimiva tyajat 6
6. manaḥsaṅkalpamātreṇa gandharvapuravat kṣaṇāt
tanoti idam asat dṛśyam brāhmīm sthitim iva tyajat
6. manaḥsaṅkalpamātreṇa,
gandharvapuravat,
kṣaṇāt,
brāhmīm sthitim iva tyajat,
idam asat dṛśyam tanoti
6. Merely by the mind's conception (saṅkalpa), this unreal appearance (asad dṛśyam) manifests instantly, like a city of Gandharvas, as if abandoning the state of Brahman (brahman).
चित्स्वरूपं परिकचच्छून्यमेवावतिष्ठते ।
यत्तद्दृश्यं स्थितं तत्स्याद्दृश्यमाकाशमेव तत् ॥ ७ ॥
citsvarūpaṃ parikacacchūnyamevāvatiṣṭhate ,
yattaddṛśyaṃ sthitaṃ tatsyāddṛśyamākāśameva tat 7
7. citsvarūpam parikacat śūnyam eva avatiṣṭhate yat
tat dṛśyam sthitam tat syāt dṛśyam ākāśam eva tat
7. citsvarūpam parikacat śūnyam eva avatiṣṭhate.
yat tat dṛśyam sthitam syāt,
tat dṛśyam ākāśam eva tat.
7. The essential nature of consciousness (cit-svarūpa), shining forth as mere emptiness, alone remains. Whatever visible object exists, that is merely an appearance; indeed, that is space (ākāśa) itself.
कृत्वा पद्मजसंकल्पं रूपं पश्यति पद्मजम् ।
ततो जगत्कल्पयति सप्रजापतिपूर्वकम् ॥ ८ ॥
kṛtvā padmajasaṃkalpaṃ rūpaṃ paśyati padmajam ,
tato jagatkalpayati saprajāpatipūrvakam 8
8. kṛtvā padmajasaṅkalpam rūpam paśyati padmajam
tataḥ jagat kalpayati saprajāpatipūrvakam
8. padmajam padmajasaṅkalpam rūpam kṛtvā,
(tat rūpam) paśyati.
tataḥ saprajāpatipūrvakam jagat kalpayati.
8. Having actualized the form that is his own (Brahmā's) resolve (saṅkalpa), Brahmā (padmaja) then perceives that form. From that, he creates the universe, commencing with the Prajāpatis.
चतुर्दशविधानन्तभूतजातसघुंघुमा ।
सृष्टिरेवमियं राम चित्तनिर्मितिमागता ॥ ९ ॥
caturdaśavidhānantabhūtajātasaghuṃghumā ,
sṛṣṭirevamiyaṃ rāma cittanirmitimāgatā 9
9. caturdaśavidhā anantabhūtajātasaghuṅghumā
sṛṣṭiḥ evam iyam rāma cittanirmitim āgatā
9. rāma iyam evam caturdaśavidhā
anantabhūtajātasaghuṅghumā sṛṣṭiḥ cittanirmitim āgatā
9. O Rama, this creation, consisting of fourteen types of innumerable, teeming beings, has thus come to be a mere construct of the mind.
चित्तमात्रमयी शून्या व्योममात्रशरीरिका ।
संकल्पमात्रनगरी भ्रान्तिमात्रात्मिका सती ॥ १० ॥
cittamātramayī śūnyā vyomamātraśarīrikā ,
saṃkalpamātranagarī bhrāntimātrātmikā satī 10
10. cittamātramayī śūnyā vyomamātraśarīrikā
saṅkalpamātranagarī bhrāntimātrātmikā satī
10. satī cittamātramayī śūnyā vyomamātraśarīrikā
saṅkalpamātranagarī bhrāntimātrātmikā
10. Being composed solely of mind, empty, with a body made only of space, a city made merely of mental resolves, and whose very essence (ātman) is nothing but delusion.
इह काश्चिन्महामोहा भूतानां जातयः स्थिताः ।
काश्चिदभ्युदितज्ञानाःकाश्चिन्मध्ये स्खलन्ति हि ॥ ११ ॥
iha kāścinmahāmohā bhūtānāṃ jātayaḥ sthitāḥ ,
kāścidabhyuditajñānāḥkāścinmadhye skhalanti hi 11
11. iha kāścit mahāmohāḥ bhūtānām jātayaḥ sthitāḥ
kāścit abhyuditajñānāḥ kāścit madhye skhalanti hi
11. iha bhūtānām jātayaḥ kāścit mahāmohāḥ sthitāḥ
kāścit abhyuditajñānāḥ kāścit madhye hi skhalanti
11. Here, among the species of beings, some are steeped in great delusion, some have attained awakened knowledge, and some, indeed, falter in between.
भुवि संबध्यमानानां यान्त्येनामुपदेश्यताम् ।
सर्वासां भूतजातीनां या एता नरजातयः ॥ १२ ॥
bhuvi saṃbadhyamānānāṃ yāntyenāmupadeśyatām ,
sarvāsāṃ bhūtajātīnāṃ yā etā narajātayaḥ 12
12. bhuvi sambandhamānānām yānti enām upadeśyatām
sarvāsām bhūtajātīnām yāḥ etāḥ narajātayaḥ
12. sarvāsām bhūtajātīnām bhuvi sambandhamānānām
yāḥ etāḥ narajātayaḥ enām upadeśyatām yānti
12. Among all species of beings that are bound to earthly existence, those that are human species attain this state of being teachable.
बह्वाधयो दुःरवमया मोहद्वेषभयातुराः ।
तासां सम्यक्प्रवक्ष्यामि तावद्राजससात्त्विकीः ॥ १३ ॥
bahvādhayo duḥravamayā mohadveṣabhayāturāḥ ,
tāsāṃ samyakpravakṣyāmi tāvadrājasasāttvikīḥ 13
13. bahvādhayaḥ duḥkhamayāḥ mohadveṣabhayāturāḥ
tāsām samyak pravakṣyāmi tāvat rājasasāttvikīḥ
13. bahvādhayaḥ duḥkhamayāḥ mohadveṣabhayāturāḥ
tāvat tāsām rājasasāttvikīḥ samyak pravakṣyāmi
13. Many mental afflictions are characterized by suffering, and they are distressed by delusion, aversion, and fear. Among these (afflictions), I will now properly explain those which are rajasic and sattvic.
यत्तदप्यमृतं ब्रह्म सर्वव्यापि निरामयम् ।
चिदाभासमनन्ताख्यमनादि विगतभ्रमम् ॥ १४ ॥
yattadapyamṛtaṃ brahma sarvavyāpi nirāmayam ,
cidābhāsamanantākhyamanādi vigatabhramam 14
14. yat tat api amṛtam brahma sarvavyāpi nirāmayam
cidābhāsam anantākhyam anādi vigatabhramam
14. yat tat api brahma amṛtam sarvavyāpi nirāmayam
cidābhāsam anantākhyam anādi vigatabhramam
14. That (brahman) which is also the immortal, all-pervading, and faultless Absolute Reality (brahman), a reflection of consciousness, known as the infinite, beginningless, and completely free from delusion.
निस्पन्दवपुषस्तस्य स्पन्दः सत्तैकदेशतः ।
घनतामेति सौम्येऽब्धौ चलता चलतामिव ॥ १५ ॥
nispandavapuṣastasya spandaḥ sattaikadeśataḥ ,
ghanatāmeti saumye'bdhau calatā calatāmiva 15
15. niṣpandavapuṣaḥ tasya spandaḥ sattāikadeśataḥ
ghanatām eti saumye abdhau calatā calatām iva
15. tasya niṣpandavapuṣaḥ spandaḥ sattāikadeśataḥ
ghanatām eti saumye abdhau calatā calatām iva
15. A pulsation arises from a fraction of the existence of that (brahman) which is essentially motionless. It attains solidity, just as a subtle movement in a calm ocean appears as a distinct wave.
श्रीराम उवाच ।
अनन्तस्यात्मतत्त्वस्य एकदेशः क उच्यते ।
कथं विकारिता वा स्यात्कथं वा द्वयविक्रमः ॥ १६ ॥
śrīrāma uvāca ,
anantasyātmatattvasya ekadeśaḥ ka ucyate ,
kathaṃ vikāritā vā syātkathaṃ vā dvayavikramaḥ 16
16. śrīrāma uvāca anantasya ātmatattvasya ekadeśaḥ kaḥ
ucyate katham vikāritā vā syāt katham vā dvayavikramaḥ
16. śrīrāma uvāca anantasya ātmatattvasya kaḥ ekadeśaḥ
ucyate katham vā vikāritā syāt katham vā dvayavikramaḥ
16. Śrī Rāma said: "What is referred to as a portion of the infinite essential nature of the Self (ātman)? And how could there be changeability, or how could the activity of duality arise?"
श्रीवसिष्ठ उवाच ।
तेन जातं ततोजातमितीयं रचना गिराम् ।
शास्त्रसंव्यवहारार्थं न राम परमार्थतः ॥ १७ ॥
śrīvasiṣṭha uvāca ,
tena jātaṃ tatojātamitīyaṃ racanā girām ,
śāstrasaṃvyavahārārthaṃ na rāma paramārthataḥ 17
17. śrīvasiṣṭha uvāca tena jātam tataḥ jātam iti iyam racanā
girām śāstrasaṃvyavahārārtham na rāma paramārthataḥ
17. śrīvasiṣṭha uvāca he rāma,
tena jātam tataḥ jātam iti iyam girām racanā śāstrasaṃvyavahārārtham asti,
paramārthataḥ na asti.
17. Śrī Vasiṣṭha said: "This construct of words like 'from that, this was born' or 'from that, this came into being' is for the sake of scriptural discourse and practical use (śāstrasaṃvyavahārārtham), O Rāma, but not from the ultimate truth (paramārthataḥ)."
विकारितावयवितादिक्सत्तादेशतादयः ।
क्रमा न संभवन्तीशे दृश्यमानोदया अपि ॥ १८ ॥
vikāritāvayavitādiksattādeśatādayaḥ ,
kramā na saṃbhavantīśe dṛśyamānodayā api 18
18. vikāritāvayavitādiksattādeśatādayaḥ kramāḥ
na saṃbhavanti īśe dṛśyamānodayāḥ api
18. vikāritāvayavitādiksattādeśatādayaḥ kramāḥ dṛśyamānodayāḥ api īśe na saṃbhavanti.
18. Concepts like 'transformation,' 'being composed of parts,' 'existence,' and 'being a location,' along with their sequences (kramāḥ), are not possible for the Lord (Īśa), even though their rise is perceived (in the world).
तं विना कल्पनैवान्या नास्ति नापि भविष्यति ।
कुतस्त्यौ क्रमशब्दार्थावुक्तयो व्यवहारजाः ॥ १९ ॥
taṃ vinā kalpanaivānyā nāsti nāpi bhaviṣyati ,
kutastyau kramaśabdārthāvuktayo vyavahārajāḥ 19
19. tam vinā kalpanā eva anyā na asti na api bhaviṣyati
kutastyau kramaśabdārthau uktau vyavahārajāḥ
19. tam vinā anyā kalpanā eva na asti,
na api bhaviṣyati.
uktau vyavahārajāḥ kramaśabdārthau kutastyau?
19. Without that (the Lord), no other conceptualization exists or will exist. How then can the meanings of 'sequence' and 'word' (kramaśabdārthau) exist, being (merely) born of conventional usage (vyavahāra) as mentioned?
या येह कलना योऽर्थो यः शब्दो यो गिरां गणः ।
तज्जत्वात्तन्मयत्वाच्च तत्तत्पदमिवेष्यते ॥ २० ॥
yā yeha kalanā yo'rtho yaḥ śabdo yo girāṃ gaṇaḥ ,
tajjatvāttanmayatvācca tattatpadamiveṣyate 20
20. yā yā iha kalanā yaḥ arthaḥ yaḥ śabdaḥ yaḥ girām gaṇaḥ
tat jatvāt tat mayatvāt ca tat tat padam iva iṣyate
20. yā yā iha kalanā,
yaḥ arthaḥ,
yaḥ śabdaḥ,
yaḥ girām gaṇaḥ (asti),
(saḥ) tat-jatvāt tat-mayatvāt ca tat tat padam iva iṣyate.
20. Whatever conceptualization (kalanā) exists here (in the world), whatever meaning (artha), whatever word (śabda), whatever collection of words (girām gaṇaḥ) - all these are considered (iṣyate) to be like that very essential nature (tat-tat-pada), due to being born from it (tat-jatvāt) and being constituted by it (tat-mayatvāt).
तज्जः स एव भवति वह्नेर्वह्निरिवोत्थितः ।
जन्योऽयं जनकश्चायमित्युक्ता भेदकल्पना ॥ २१ ॥
tajjaḥ sa eva bhavati vahnervahnirivotthitaḥ ,
janyo'yaṃ janakaścāyamityuktā bhedakalpanā 21
21. tajjaḥ saḥ eva bhavati vahneḥ vahniḥ iva utthitaḥ
janyaḥ ayam janakaḥ ca ayam iti uktā bhedakalpanā
21. saḥ tajjaḥ eva bhavati vahneḥ vahniḥ iva utthitaḥ [asti]
ayam janyaḥ ca ayam janakaḥ iti bhedakalpanā uktā
21. That which is born from it is indeed that very thing, just as fire arises from fire. The conceptual distinction 'this is the product, and this is the producer' is merely a verbal statement.
अयमस्मात्समुत्पन्न इतीयं या जगत्स्थितिः ।
आधिक्यं तत्क्रियाशक्तौ जन्यं जनकमेव वा ॥ २२ ॥
ayamasmātsamutpanna itīyaṃ yā jagatsthitiḥ ,
ādhikyaṃ tatkriyāśaktau janyaṃ janakameva vā 22
22. ayam asmāt samutpannaḥ iti iyam yā jagatsthitiḥ
ādhikyam tatkriyāśaktau janyam janakam eva vā
22. iyam yā jagatsthitiḥ 'ayam asmāt samutpannaḥ' iti [asti]
tatkriyāśaktau janyam janakam eva vā ādhikyam [asti]?
22. This is the state of the world (saṃsāra), 'this is born from that'. Is there a superiority in the power (śakti) of that action, whether it pertains to the product or the producer?
इदमन्यदिदं चान्यदिति शब्दार्थविक्लवः ।
उक्तावेव न देवेऽस्ति प्रमितौ भिन्नता यतः ॥ २३ ॥
idamanyadidaṃ cānyaditi śabdārthaviklavaḥ ,
uktāveva na deve'sti pramitau bhinnatā yataḥ 23
23. idam anyat idam ca anyat iti śabdārthaviklavaḥ
uktau eva na deve asti pramitau bhinnatā yataḥ
23. śabdārthaviklavaḥ 'idam anyat idam ca anyat' iti [bhavati] yataḥ deve pramitau [ca] bhinnatā na asti,
[kintu] uktau eva [bhinnatā asti].
23. The statement 'this is different, and this is different' represents a confusion in word meanings. For there is no distinction in the divine (deva) or in valid knowledge (pramiti), but rather it exists only in their verbal expression.
तज्जयैव मनःशक्त्या स्वतः संज्ञा प्रवर्तते ।
दृढभावनया तस्मादिष्टोऽर्थः प्रतिपद्यते ॥ २४ ॥
tajjayaiva manaḥśaktyā svataḥ saṃjñā pravartate ,
dṛḍhabhāvanayā tasmādiṣṭo'rthaḥ pratipadyate 24
24. tajjayā eva manaḥśaktyā svataḥ saṃjñā pravartate
dṛḍhabhāvanayā tasmāt iṣṭaḥ arthaḥ pratipadyate
24. tajjayā eva manaḥśaktyā svataḥ saṃjñā pravartate
tasmāt dṛḍhabhāvanayā iṣṭaḥ arthaḥ pratipadyate
24. Through the very power (śakti) of the mind (manas), which is born from that [ultimate reality], a conception (saṃjñā) spontaneously arises. Therefore, by means of firm contemplation, the desired object (artha) is realized.
अग्नेः शिखाया एकस्या द्वितीया जनकेति या ।
उक्तिवैचित्र्यमेवैतन्नोक्त्यर्थेऽत्रास्ति सत्यता ॥ २५ ॥
agneḥ śikhāyā ekasyā dvitīyā janaketi yā ,
uktivaicitryamevaitannoktyarthe'trāsti satyatā 25
25. agneḥ śikhāyāḥ ekasyāḥ dvitīyā janakā iti yā
uktivaicitryam eva etat na uktyarthe atra asti satyatā
25. yā ekasyāḥ agneḥ śikhāyāḥ dvitīyā janakā iti (ucyate),
etat uktivaicitryam eva (asti).
atra uktyarthe satyatā na asti.
25. That which is referred to as 'a second flame, the progenitor, of one flame' – this is merely an ingenious expression. There is no truth in the meaning of such a statement.
न जन्यजनकाद्यास्ताः संभवन्त्युक्तयः परे ।
एकमेव ह्यनन्तत्वात्किं कथं जनयिष्यति ॥ २६ ॥
na janyajanakādyāstāḥ saṃbhavantyuktayaḥ pare ,
ekameva hyanantatvātkiṃ kathaṃ janayiṣyati 26
26. na janyajanakādyāḥ tāḥ saṃbhavanti uktayaḥ pare
ekam eva hi anantatvāt kim katham janayiṣyati
26. pare janyajanakādyāḥ tāḥ uktayaḥ na saṃbhavanti.
hi ekam anantatvāt eva kim katham janayiṣyati?
26. Statements like 'the produced and the producer' are not possible regarding the Supreme (brahman). For, being one and infinite, what and how could it possibly produce?
उक्तेरेव स्वभावोऽयमुक्तेरुक्तिरनन्तरम् ।
प्रतियोगिव्यवच्छेदसंख्याद्यर्थे न युज्यते ॥ २७ ॥
uktereva svabhāvo'yamukteruktiranantaram ,
pratiyogivyavacchedasaṃkhyādyarthe na yujyate 27
27. ukteḥ eva svabhāvaḥ ayam ukteḥ uktiḥ anantaram
pratiyogivyavacchedasaṃkhyādyarthe na yujyate
27. ayam ukteḥ eva svabhāvaḥ (asti) (yat) ukteḥ anantaram uktiḥ (bhavati).
(tat) pratiyogivyavacchedasaṃkhyādyarthe na yujyate.
27. This is merely the inherent nature (svabhāva) of expression itself, that one statement follows another. It is not appropriate to apply such statements for the purpose of (indicating) counter-correlates, exclusion, number, and so forth.
ऊर्मिजालमिवाम्भोधौ परे यः परिदृश्यते ।
शब्दोऽर्थकलनाकारस्तद्ब्रह्मैव विदुर्बुधाः ॥ २८ ॥
ūrmijālamivāmbhodhau pare yaḥ paridṛśyate ,
śabdo'rthakalanākārastadbrahmaiva vidurbudhāḥ 28
28. ūrmijālam iva ambhodhau pare yaḥ paridṛśyate śabdaḥ
arthakalanākāraḥ tat brahma eva viduḥ budhāḥ
28. budhāḥ (yathā) ambhodhau ūrmijālam iva,
yaḥ pare śabdaḥ arthakalanākāraḥ paridṛśyate,
tat brahma eva viduḥ.
28. Just as a multitude of waves appears in the ocean, that which is perceived in the Supreme (brahman) as the 'Word-principle' (śabda), whose very form is the creation of meaning - the wise indeed know that to be (brahman).
ब्रह्म चिद्ब्रह्म च मनो ब्रह्म विज्ञानवस्तु च ।
ब्रह्मार्थो ब्रह्म शब्दश्च ब्रह्म चिद्ब्रह्म धातवः ॥ २९ ॥
brahma cidbrahma ca mano brahma vijñānavastu ca ,
brahmārtho brahma śabdaśca brahma cidbrahma dhātavaḥ 29
29. brahma cit brahma ca manaḥ brahma vijñānavastu ca brahma
arthaḥ brahma śabdaḥ ca brahma cit brahma dhātavaḥ
29. brahma cit (asti) brahma ca manaḥ (asti)
brahma ca vijñānavastu (asti) brahma
arthaḥ (asti) brahma ca śabdaḥ (asti) brahma
cit (asti) brahma dhātavaḥ (ca santi)
29. Brahman is consciousness (cit), and Brahman is the mind. Brahman is also the object of knowledge (vijñānavastu). Brahman is the meaning (artha), and Brahman is also the word (śabda). Brahman is consciousness (cit), and Brahman are the fundamental elements (dhātavaḥ).
ब्रह्म सर्वमिदं विश्वं विश्वातीतं च तत्पदम् ।
वस्तुतस्तु जगन्नास्ति सर्वं ब्रह्मैव केवलम् ॥ ३० ॥
brahma sarvamidaṃ viśvaṃ viśvātītaṃ ca tatpadam ,
vastutastu jagannāsti sarvaṃ brahmaiva kevalam 30
30. brahma sarvam idam viśvam viśvātītam ca tat padam
vastutaḥ tu jagat na asti sarvam brahma eva kevalam
30. brahma sarvam idam viśvam (asti) ca tat padam viśvātītam (asti).
vastutaḥ tu jagat na asti,
sarvam brahma eva kevalam (asti).
30. Brahman (brahman) is this entire universe (viśva), and that supreme state (pada) is also beyond the universe. In reality (vastutastu), the world (jagat) does not exist; all that exists is Brahman (brahman) alone.
अयमन्योऽयमन्योऽयं भाग इत्यम्बरात्मनि ।
मिथ्याज्ञानविकल्पोक्तिर्वाचि सत्यार्थतात्र का ॥ ३१ ॥
ayamanyo'yamanyo'yaṃ bhāga ityambarātmani ,
mithyājñānavikalpoktirvāci satyārthatātra kā 31
31. ayam anyaḥ ayam anyaḥ ayam bhāgaḥ iti ambara ātmani
mithyājñānavikalpa uktiḥ vāci satyārthatā atra kā
31. ayam anyaḥ,
ayam anyaḥ,
ayam bhāgaḥ iti (yā) uktiḥ sā ambara ātmani mithyājñānavikalpa (bhavati).
vāci atra kā satyārthatā?
31. To say 'this is different, this is different, this is a part' when referring to the Self (ātman) which is like space (ambara) – such a declaration (ukti) is merely a conceptualization (vikalpa) arising from false knowledge (mithyājñāna). What truth (satyārthatā) can there be in such a statement (vāci)?
वह्नेः शिखेव जातेयं शिखेति मनसोऽभिधा ।
चापलोत्थविकल्पश्रीर्वस्तुतः स्यान्न सिद्ध्यति ॥ ३२ ॥
vahneḥ śikheva jāteyaṃ śikheti manaso'bhidhā ,
cāpalotthavikalpaśrīrvastutaḥ syānna siddhyati 32
32. vahneḥ śikhā iva jātā iyam śikhā iti manasaḥ abhidhā
cāpala uttha vikalpa śrīḥ vastutaḥ syāt na siddhyati
32. iyam śikhā vahneḥ śikhā iva jātā (asti).
iti manasaḥ abhidhā (asti).
cāpala uttha vikalpa śrīḥ vastutaḥ syāt api na siddhyati.
32. This [mental construct of] 'flame' (śikhā) arises just as a flame (śikhā) does from fire (vahneḥ). This is merely a designation (abhidhā) of the mind (manasaḥ). The splendor (śrī) of conceptualization (vikalpa) originating from mental fickleness (cāpala), though it might truly exist, is not established (siddhyati).
असत्यैव विकल्पोक्तिः सत्यभावो विकल्पते ।
तमोपहतदृष्टित्वाद्द्विचन्द्रज्ञानदोषवत् ॥ ३३ ॥
asatyaiva vikalpoktiḥ satyabhāvo vikalpate ,
tamopahatadṛṣṭitvāddvicandrajñānadoṣavat 33
33. asatyā eva vikalpa-uktiḥ satya-bhāvaḥ vikalpate
tama-upahata-dṛṣṭitvāt dvi-candra-jñāna-doṣa-vat
33. vikalpa-uktiḥ asatyā eva satya-bhāvaḥ vikalpate
tama-upahata-dṛṣṭitvāt dvi-candra-jñāna-doṣa-vat
33. The very assertion of mental constructs (vikalpa) is unreal; it is the true nature that is conceived as such. This occurs due to vision obscured by ignorance (tamas), just like the flaw of perceiving two moons.
सर्वस्मात्सर्वगात्तस्मादनन्ताद्ब्रह्मणः पदात् ।
नान्यत्किंचित्संभवति तदुत्थं यत्तदेव तत् ॥ ३४ ॥
sarvasmātsarvagāttasmādanantādbrahmaṇaḥ padāt ,
nānyatkiṃcitsaṃbhavati tadutthaṃ yattadeva tat 34
34. sarvasmāt sarva-gāt tasmāt anantāt brahmaṇaḥ padāt na
anyat kiṃcit saṃbhavati tat-uttham yat tat eva tat
34. tasmāt sarvasmāt sarva-gāt anantāt brahmaṇaḥ padāt
anyat kiṃcit na saṃbhavati yat tat-uttham tat tat eva
34. From that all-pervading, infinite Brahman (brahman), from its very essence (pada), nothing else whatsoever can arise. Whatever originates from that, that alone is it.
ब्रह्मतत्त्वं विना नेह किंचिदेवोपपद्यते ।
खर्वं च खल्विदं ब्रह्मेत्येषैव परमार्थता ॥ ३५ ॥
brahmatattvaṃ vinā neha kiṃcidevopapadyate ,
kharvaṃ ca khalvidaṃ brahmetyeṣaiva paramārthatā 35
35. brahma-tattvam vinā na iha kiṃcit eva upapadyate
sarvam ca khalu idam brahma iti eṣā eva paramārthatā
35. brahma-tattvam vinā iha kiṃcit eva na upapadyate ca
khalu idam sarvam brahma iti eṣā eva paramārthatā
35. Without the fundamental reality (tattva) of Brahman, nothing whatsoever can be established here. For truly, 'All this is Brahman' – this alone is the supreme reality (paramārthatā).
एवंप्रायश्च हे प्राज्ञ सिद्धान्तस्ते भविष्यति ।
तत्रैवोदाहरिष्यामः सिद्धान्तार्थोक्तिपञ्जरम् ॥ ३६ ॥
evaṃprāyaśca he prājña siddhāntaste bhaviṣyati ,
tatraivodāhariṣyāmaḥ siddhāntārthoktipañjaram 36
36. evam-prāyaḥ ca he prājña siddhāntaḥ te bhaviṣyati
tatra eva udāhariṣyāmaḥ siddhānta-artha-ukti-pañjaram
36. he prājña ca evam-prāyaḥ te siddhāntaḥ bhaviṣyati
tatra eva siddhānta-artha-ukti-pañjaram udāhariṣyāmaḥ
36. And such, O wise one, will be your conclusion (siddhānta). Based on this (tatra eva), we shall present a compendium of statements explaining the meaning of this doctrine.
इहाविद्यादिकाः केचिद्विद्यन्ते नेतरक्रमाः ।
ज्ञास्यस्यलमशेषार्थांस्तत्तदज्ञानसंक्षये ॥ ३७ ॥
ihāvidyādikāḥ kecidvidyante netarakramāḥ ,
jñāsyasyalamaśeṣārthāṃstattadajñānasaṃkṣaye 37
37. iha avidyādikāḥ kecit vidyante na itara kramāḥ |
jñāsyasi alam aśeṣārthān tattadajñānasaṃkṣaye ||
37. iha kecit avidyādikāḥ na itara kramāḥ vidyante
tattadajñānasaṃkṣaye [sati] alam aśeṣārthān jñāsyasi
37. Here, some things, originating from ignorance (avidyā), exist, and not other kinds. You will fully comprehend all truths upon the complete destruction of that specific ignorance.
अवस्तुसंक्षये वस्तु यथावस्तु प्रसीदति ।
यथा च दृश्यते दृश्यं जगन्नैशतमःक्षये ॥ ३८ ॥
avastusaṃkṣaye vastu yathāvastu prasīdati ,
yathā ca dṛśyate dṛśyaṃ jagannaiśatamaḥkṣaye 38
38. avastusaṃkṣaye vastu yathāvastu prasīdati |
yathā ca dṛśyate dṛśyam jagat naiśatamaḥkṣaye ||
38. avastusaṃkṣaye vastu yathāvastu prasīdati ca
yathā naiśatamaḥkṣaye dṛśyam jagat dṛśyate
38. When the unreal is destroyed, reality (vastu) manifests as it truly is. And just as the visible world becomes apparent upon the dispersal of the darkness of night.
यदिदमखिलमाततं कुदृष्ट्या तदुपशमे तव राम निर्मलामे ।
अवितथपदनिर्मले भविष्यत्यवितथमेव न संशयोऽत्र कश्चित् ॥ ३९ ॥
yadidamakhilamātataṃ kudṛṣṭyā tadupaśame tava rāma nirmalāme ,
avitathapadanirmale bhaviṣyatyavitathameva na saṃśayo'tra kaścit 39
39. yat idam akhilam ātatam kudṛṣṭyā
tadupaśame tava rāma nirmalā me |
avitathapadanirmale bhaviṣyati
avitatham eva na saṃśayaḥ atra kaścit ||
39. rāma,
yat idam akhilam kudṛṣṭyā ātatam,
tadupaśame tava nirmalā me avitathapadanirmale avitatham eva bhaviṣyati atra kaścit saṃśayaḥ na
39. O Rama, when all this (world), which is spread by wrong perception (kudṛṣṭi), ceases, then your pure (understanding), for me, will truly be established in an unblemished state of truth. There is no doubt here.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

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 Chapter 37 Chapter 38 Chapter 39 Chapter 40 (current chapter) 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