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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-47

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श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ सर्ववेदाङ्गपारग ।
आश्वस्त इव तिष्ठामि शुद्धाभिर्भवदुक्तिभिः ॥ १ ॥
śrīrāma uvāca ,
bhagavansarvadharmajña sarvavedāṅgapāraga ,
āśvasta iva tiṣṭhāmi śuddhābhirbhavaduktibhiḥ 1
1. śrīrāma uvāca | bhagavan sarvadharmajña sarvavedāṅgapāraga
| āśvastaḥ iva tiṣṭhāmi śuddhābhiḥ bhavaduktibhiḥ || 1 ||
1. bhagavan sarvadharmajña sarvavedāṅgapāraga śrīrāma
uvāca śuddhābhiḥ bhavaduktibhiḥ āśvastaḥ iva tiṣṭhāmi 1
1. Śrī Rāma said: "O revered one, who knows all natural laws (dharma) and is skilled in all auxiliary disciplines of the Vedas, I feel profoundly reassured by your pure utterances."
उदाराणि विविक्तानि पेशलान्युदितानि च ।
श्रोतुं तृप्ति न गच्छामि वचांसि वदतस्तव ॥ २ ॥
udārāṇi viviktāni peśalānyuditāni ca ,
śrotuṃ tṛpti na gacchāmi vacāṃsi vadatastava 2
2. udārāṇi viviktāni peśalāni uditāni ca | śrotum
tṛptim na gacchāmi vacāṃsi vadataḥ tava || 2 ||
2. tava vadataḥ udārāṇi viviktāni peśalāni
uditāni ca vacāṃsi śrotum tṛptim na gacchāmi 2
2. I find no satiety in listening to your noble, distinct, elegant, and eloquent words as you speak.
जात्या राजससात्त्विक्याः कथनावसरान्तरे ।
उत्पत्तिर्भवता प्रोक्ता शास्त्रैः कमलजन्मनः ॥ ३ ॥
jātyā rājasasāttvikyāḥ kathanāvasarāntare ,
utpattirbhavatā proktā śāstraiḥ kamalajanmanaḥ 3
3. jātyā rājasasāttvikyāḥ kathanāvasarāntare | utpattiḥ
bhavatā proktā śāstraiḥ kamalajanmanaḥ || 3 ||
3. kathanāvasarāntare bhavatā rājasasāttvikyāḥ
jātyā kamalajanmanaḥ utpattiḥ śāstraiḥ proktā 3
3. In a different narrative context, you (Vasiṣṭha) have already described, using scriptural accounts, the origin of the lotus-born (Brahmā), specifically concerning his rajasic-sattvic intrinsic nature.
श्रीवसिष्ठ उवाच ।
बहूनि ब्रह्मलक्षाणि शंकरेन्द्रशतानि च ।
नारायणसहस्राणि समतीतानि राघव ॥ ४ ॥
śrīvasiṣṭha uvāca ,
bahūni brahmalakṣāṇi śaṃkarendraśatāni ca ,
nārāyaṇasahasrāṇi samatītāni rāghava 4
4. śrīvasiṣṭha uvāca | bahūni brahmalakṣāṇi śaṅkarendraśatāni
ca | nārāyaṇasahasrāṇi samatītāni rāghava || 4 ||
4. śrīvasiṣṭha uvāca rāghava bahūni brahmalakṣāṇi
śaṅkarendraśatāni ca nārāyaṇasahasrāṇi samatītāni 4
4. Śrī Vasiṣṭha said: "O Rāghava, many lakhs of Brahmās, hundreds of Śankaras and Indras, and thousands of Nārāyaṇas have already passed away."
अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।
नानाचारविहाराणि विहरन्ति सहस्रशः ॥ ५ ॥
anyeṣu ca vicitreṣu brahmāṇḍeṣu ca bhūriśaḥ ,
nānācāravihārāṇi viharanti sahasraśaḥ 5
5. anyeṣu ca vicitreṣu brahmāṇḍeṣu ca bhūriśaḥ
nānācāravihārāṇi viharanti sahasraśaḥ
5. bhūriśaḥ ca anyeṣu ca vicitreṣu brahmāṇḍeṣu
nānācāravihārāṇi sahasraśaḥ viharanti
5. And in many other diverse universes, thousands upon thousands of beings, with various customs and activities, dwell and act in abundance.
तुल्यकालमनन्तेषु कालान्तरभवेषु च ।
जगत्सु प्रोद्भविष्यन्ति बहून्यन्यानि भूरिशः ॥ ६ ॥
tulyakālamananteṣu kālāntarabhaveṣu ca ,
jagatsu prodbhaviṣyanti bahūnyanyāni bhūriśaḥ 6
6. tulyakālam ananteṣu kālāntarabhaveṣu ca
jagatsu prodbhaviṣyanti bahūni anyāni bhūriśaḥ
6. tulyakālam ananteṣu ca kālāntarabhaveṣu
jagatsu bahūni anyāni bhūriśaḥ prodbhaviṣyanti
6. Simultaneously, in countless (universes) and in those that will exist in other eras, many other universes will abundantly arise in great numbers.
तेषामब्जोद्भवादीनां ब्रह्माण्डेषु दिवौकसाम् ।
उत्पत्तयो महाबाहो विचित्राभ्युत्थिता इव ॥ ७ ॥
teṣāmabjodbhavādīnāṃ brahmāṇḍeṣu divaukasām ,
utpattayo mahābāho vicitrābhyutthitā iva 7
7. teṣām abjodbhavādīnām brahmāṇḍeṣu divaukasām
utpattayaḥ mahābāho vicitrāḥ abhyutthitāḥ iva
7. mahābāho teṣām abjodbhavādīnām divaukasām
brahmāṇḍeṣu utpattayaḥ vicitrāḥ iva abhyutthitāḥ
7. O mighty-armed one, the origins of those (gods) like Brahmā and others within their universes appear as if wonderfully and diversely manifested.
कदाचित्सृष्टयः शार्व्यः कदाचित्पद्मजोद्भवाः ।
कदाचिदपि वैष्णव्यः कदाचिन्मुनिनिर्मिताः ॥ ८ ॥
kadācitsṛṣṭayaḥ śārvyaḥ kadācitpadmajodbhavāḥ ,
kadācidapi vaiṣṇavyaḥ kadācinmuninirmitāḥ 8
8. kadācit sṛṣṭayaḥ śārvyaḥ kadācit padmajodbhavāḥ
kadācit api vaiṣṇavyaḥ kadācit muninirmitāḥ
8. sṛṣṭayaḥ kadācit śārvyaḥ kadācit padmajodbhavāḥ
kadācit api vaiṣṇavyaḥ kadācit muninirmitāḥ
8. The creations are sometimes Śaiva (emanating from Śiva), sometimes originating from Brahmā, sometimes even Vaiṣṇava (related to Viṣṇu), and sometimes they are created by sages.
कदाचित्पद्मजो ब्रह्मा कदाचित्सलिलोद्भवः ।
अण्डोद्भवः कदाचित्तु कदाचिज्जायतेऽम्बरात् ॥ ९ ॥
kadācitpadmajo brahmā kadācitsalilodbhavaḥ ,
aṇḍodbhavaḥ kadācittu kadācijjāyate'mbarāt 9
9. kadācit padmajaḥ brahmā kadācit salilodbhavaḥ
aṇḍodbhavaḥ kadācit tu kadācit jāyate ambarāt
9. kadācit padmajaḥ brahmā kadācit salilodbhavaḥ
kadācit tu aṇḍodbhavaḥ kadācit ambarāt jāyate
9. Sometimes Brahmā is born from a lotus, sometimes he arises from water, sometimes from an egg, and sometimes he originates from the sky.
कस्मिंश्चिदण्डे त्र्यक्षोऽर्कः कस्मिंश्चिदपि वासवः ।
कस्मिंश्चित्पुण्डरीकाक्षः कस्मिंश्चित्त्र्यक्ष एव हि ॥ १० ॥
kasmiṃścidaṇḍe tryakṣo'rkaḥ kasmiṃścidapi vāsavaḥ ,
kasmiṃścitpuṇḍarīkākṣaḥ kasmiṃścittryakṣa eva hi 10
10. kasmincid aṇḍe tryakṣaḥ arkaḥ kasmincid api vāsavaḥ
kasmincit puṇḍarīkākṣaḥ kasmincit tryakṣaḥ eva hi
10. kasmincid aṇḍe tryakṣaḥ arkaḥ kasmincid api vāsavaḥ
kasmincit puṇḍarīkākṣaḥ kasmincit eva hi tryakṣaḥ
10. In one cosmic egg, the prominent deity is the three-eyed god (Tryakṣa, Śiva) or the sun god (Arka); in another, it is Indra (Vāsava); in yet another, it is Viṣṇu (Puṇḍarīkākṣa); and in still another, it is indeed only the three-eyed god (Tryakṣa, Śiva).
कस्यांचिद्भूरभूत्सृष्टौ नीरन्ध्रतरुसंकटा ।
कस्यांचिन्नरनीरन्ध्रा कस्यांचिद्भूधरावृता ॥ ११ ॥
kasyāṃcidbhūrabhūtsṛṣṭau nīrandhratarusaṃkaṭā ,
kasyāṃcinnaranīrandhrā kasyāṃcidbhūdharāvṛtā 11
11. kasyāṁcit bhūḥ abhūt sṛṣṭau nīrandhratarusaṅkaṭā
kasyāṁcit naranīrandhrā kasyāṁcit bhūdharāvṛtā
11. kasyāṁcit sṛṣṭau bhūḥ nīrandhratarusaṅkaṭā abhūt; kasyāṁcit
naranīrandhrā (abhūt); kasyāṁcit bhūdharāvṛtā (abhūt)
11. In some creations, the earth was densely crowded with trees; in others, it was densely populated by humans; and in still others, it was covered with mountains.
भूरभून्मृन्मयी काचित्काचिदासीद्दृषन्मयी ।
आसीद्धेममयी काचित्काचित्ताम्रमयी तथा ॥ १२ ॥
bhūrabhūnmṛnmayī kācitkācidāsīddṛṣanmayī ,
āsīddhemamayī kācitkācittāmramayī tathā 12
12. bhūḥ abhūt mṛnmayī kācit kācit āsīt dṛṣanmayī
āsīt hemamayī kācit kācit tāmramayī tathā
12. kācit bhūḥ mṛnmayī abhūt; kācit dṛṣanmayī āsīt;
kācit hemamayī āsīt; tathā kācit tāmramayī (āsīt)
12. Some earths were made of clay, some were made of stone. Some earths were golden, and some were made of copper.
इहैव कानि चित्राणि जगन्त्यन्यान्यथान्यथा ।
अन्यान्येकैकलोकानि निर्महांस्यपि कानिचित् ॥ १३ ॥
ihaiva kāni citrāṇi jagantyanyānyathānyathā ,
anyānyekaikalokāni nirmahāṃsyapi kānicit 13
13. iha eva kāni citrāṇi jaganti anyāni atha anyathā
anyāni ekaika-lokāni nirmahāṃsi api kānicit
13. iha eva kānicid jaganti kāni citrāṇi anyāni,
atha anyathā (santi),
anyāni ca ekaika-lokāni,
api ca kānicid nirmahāṃsi (santi)
13. In this very reality, what diverse and astonishing worlds exist! Some are different, others are strange in yet other ways, some worlds contain only a single entity, and some are even infinitesimally small.
अनन्तानि जगन्त्यस्मिन्ब्रह्मतत्त्वमहाम्बरे ।
अम्भोधिवीचिजलवन्निमज्जन्त्युद्भवन्ति च ॥ १४ ॥
anantāni jagantyasminbrahmatattvamahāmbare ,
ambhodhivīcijalavannimajjantyudbhavanti ca 14
14. anantāni jaganti asmin brahman-tattva-mahāmbare
ambhodhi-vīci-jalavat nimajjanti udbhavanti ca
14. asmin brahman-tattva-mahāmbare anantāni jaganti
ambhodhi-vīci-jalavat nimajjanti ca udbhavanti ca
14. Countless worlds, like the waters of ocean waves, endlessly sink and arise within this vast ocean of the ultimate reality (brahman).
यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।
कुसुमानि यथा चूते तथा विश्वश्रियः परे ॥ १५ ॥
yathā taraṅgā jaladhau mṛgatṛṣṇā marau yathā ,
kusumāni yathā cūte tathā viśvaśriyaḥ pare 15
15. yathā taraṅgāḥ jaladhau mṛga-tṛṣṇā marau yathā
kusumāni yathā cūte tathā viśva-śriyaḥ pare
15. yathā jaladhau taraṅgāḥ,
yathā marau mṛga-tṛṣṇā,
yathā cūte kusumāni (bhavanti),
tathā pare viśva-śriyaḥ (bhavanti)
15. Just as waves appear in the ocean, a mirage in the desert, or flowers on a mango tree, so too do the glories of the universe manifest within the Supreme (brahman).
भानोर्गणयितुं शक्या रश्मिषु त्रसरेणवः ।
आलोलवपुषो ब्रह्म तत्त्वेन जगतां गणाः ॥ १६ ॥
bhānorgaṇayituṃ śakyā raśmiṣu trasareṇavaḥ ,
ālolavapuṣo brahma tattvena jagatāṃ gaṇāḥ 16
16. bhānoḥ gaṇayitum śakyāḥ raśmiṣu trasareṇavaḥ
ālolavapuṣaḥ brahman tattvena jagatām gaṇāḥ
16. bhānoḥ raśmiṣu trasareṇavaḥ gaṇayitum śakyāḥ (santi).
brahman,
tattvena jagatām ālolavapuṣaḥ gaṇāḥ (na śakyāḥ gaṇayitum)
16. It is possible to count the trembling motes of dust within the sun's rays. But, O (brahman), the countless multitudes of worlds, whose forms are ever-moving, are in essence truly innumerable.
यथा मशकजालानि वर्षादिष्वाकुलानि तु ।
उत्पत्त्योत्पत्त्य नश्यन्ति तथेमा लोकसृष्टयः ॥ १७ ॥
yathā maśakajālāni varṣādiṣvākulāni tu ,
utpattyotpattya naśyanti tathemā lokasṛṣṭayaḥ 17
17. yathā maśakajālāni varṣādiṣu ākulāni tu utpattya
utpattya naśyanti tathā imāḥ lokasṛṣṭayaḥ
17. yathā varṣādiṣu ākulāni maśakajālāni utpattya
utpattya naśyanti tathā imāḥ lokasṛṣṭayaḥ
17. Just as swarms of mosquitoes, abundant and agitated during seasons like the rains, repeatedly arise and perish, so too do these creations of the worlds.
न च विज्ञायते कस्मात्कालात्प्रभृति चागताः ।
नित्यागमापायपरा एताः सर्गपरम्पराः ॥ १८ ॥
na ca vijñāyate kasmātkālātprabhṛti cāgatāḥ ,
nityāgamāpāyaparā etāḥ sargaparamparāḥ 18
18. na ca vijñāyate kasmāt kālāt prabhṛti ca
āgatāḥ nityāgamāpāyaparāḥ etāḥ sargaparamparāḥ
18. na ca vijñāyate etāḥ sargaparamparāḥ kasmāt
kālāt prabhṛti āgatāḥ nityāgamāpāyaparāḥ
18. And it is not known from what time these successions of creations have originated, for they are perpetually devoted to appearance and disappearance.
अनादिमत्योऽविरतं प्रस्फुरन्ति तरङ्गवत् ।
पूर्वात्पूर्वं किलाभूवंस्ततः पूर्वतरं यथा ॥ १९ ॥
anādimatyo'virataṃ prasphuranti taraṅgavat ,
pūrvātpūrvaṃ kilābhūvaṃstataḥ pūrvataraṃ yathā 19
19. anādimatyaḥ aviratam prasphuranti taraṅgavat
pūrvāt pūrvam kila abhūvan tataḥ pūrvataram yathā
19. anādimatyaḥ aviratam taraṅgavat prasphuranti.
kila yathā pūrvāt pūrvam tataḥ pūrvataram abhūvan.
19. Having no beginning, they continuously manifest like waves. Indeed, just as each preceding (creation) came from an even more ancient one.
भूत्वा भूत्वा प्रलीयन्ते ससुरासुरमानवाः ।
सरित्तङ्गभङ्ग्यैव समस्ता भूतजातयः ॥ २० ॥
bhūtvā bhūtvā pralīyante sasurāsuramānavāḥ ,
sarittaṅgabhaṅgyaiva samastā bhūtajātayaḥ 20
20. bhūtvā bhūtvā pralīyante sasurāsuramānavāḥ
sarittaraṅgabhaṅgyā eva samastāḥ bhūtajātayaḥ
20. samastāḥ bhūtajātayaḥ sasurāsuramānavāḥ bhūtvā
bhūtvā pralīyante sarittaraṅgabhaṅgyā eva
20. All classes of beings, including gods, demons, and humans, repeatedly come into existence and then dissolve, just like the breaking of river waves.
यथेदमण्डं वैरिञ्चं तथा ब्रह्माण्डपङ्क्तयः ।
याः सहस्राः परिक्षीणा नाडिका वत्सरेष्विव ॥ २१ ॥
yathedamaṇḍaṃ vairiñcaṃ tathā brahmāṇḍapaṅktayaḥ ,
yāḥ sahasrāḥ parikṣīṇā nāḍikā vatsareṣviva 21
21. yathā idam aṇḍam vairiñcam tathā brahmāṇḍapaṅktayaḥ
yāḥ sahasrāḥ parikṣīṇāḥ nāḍikāḥ vatsareṣu iva
21. Just as this cosmic egg (aṇḍa) belonging to Brahmā exists, so too have thousands of series of cosmic eggs (brahmāṇḍa) already perished, much like minutes pass within years.
अन्याः संप्रति विद्यन्ते वर्तमानशरीरकाः ।
प्रान्ते ब्रह्मपुरस्यास्य वितते ब्रह्मणः पदे ॥ २२ ॥
anyāḥ saṃprati vidyante vartamānaśarīrakāḥ ,
prānte brahmapurasyāsya vitate brahmaṇaḥ pade 22
22. anyāḥ samprati vidyante vartamānaśarīrakāḥ
prānte brahmapurasyāsya vitate brahmaṇaḥ pade
22. Other such cosmic creations, existing in their present forms, are currently found at the boundary of this city of Brahmā, in the expansive abode (pade) of the absolute reality (brahman).
ब्रह्मण्यन्या भविष्यन्ति ब्राह्म्यो ब्रह्मपुरश्रियः ।
पुनस्ताश्च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥ २३ ॥
brahmaṇyanyā bhaviṣyanti brāhmyo brahmapuraśriyaḥ ,
punastāśca vinaṅkṣyanti bhūtvā bhūtvā yathā giraḥ 23
23. brahmaṇi anyāḥ bhaviṣyanti brāhmyaḥ brahmapuraśriyaḥ
punaḥ tāḥ ca vinaṅkṣyanti bhūtvā bhūtvā yathā giraḥ
23. Other divine and glorious manifestations (śriyaḥ) of Brahmā's city (brahmapura) will come into being within the absolute reality (brahman). Then, repeatedly coming into existence, they will perish again, just like spoken words (giraḥ).
ब्रह्मण्यन्या भविष्यन्त्यः स्थिताः सर्गपरम्पराः ।
घटा इव मृदो राशावङ्कुरे पल्लवा इव ॥ २४ ॥
brahmaṇyanyā bhaviṣyantyaḥ sthitāḥ sargaparamparāḥ ,
ghaṭā iva mṛdo rāśāvaṅkure pallavā iva 24
24. brahmaṇi anyāḥ bhaviṣyantyaḥ sthitāḥ sargaparamparāḥ
ghaṭāḥ iva mṛdaḥ rāśau aṅkure pallavāḥ iva
24. Other ongoing series of creations (sargaparamparā) will remain within the absolute reality (brahman), just as pots (ghaṭa) exist within a heap of clay, or new leaves (pallava) exist potentially within a sprout (aṅkura).
यावद्ब्रह्म चिदाकाशे तथा त्रिभुवनश्रियः ।
स्फाराकारविकाराढ्याः प्रेक्ष्यमाणा न किंचन ॥ २५ ॥
yāvadbrahma cidākāśe tathā tribhuvanaśriyaḥ ,
sphārākāravikārāḍhyāḥ prekṣyamāṇā na kiṃcana 25
25. yāvat brahma cit-ākāśe tathā tri-bhuvana-śriyaḥ
sphāra-ākāra-vikāra-āḍhyāḥ prekṣyamāṇāḥ na kiñcana
25. yāvat brahma cit-ākāśe tathā sphāra-ākāra-vikāra-āḍhyāḥ
tri-bhuvana-śriyaḥ prekṣyamāṇāḥ na kiñcana
25. While brahman (brahman) exists in the space of consciousness, the splendors of the three worlds, though abundant with vast forms and transformations, when truly perceived, are nothing at all.
उन्मज्जन्त्यो निमज्जन्त्यो न सत्या नाप्यसच्छ्रियः ।
जडारम्भा वितन्वन्त्यस्ता एव खलता इव ॥ २६ ॥
unmajjantyo nimajjantyo na satyā nāpyasacchriyaḥ ,
jaḍārambhā vitanvantyastā eva khalatā iva 26
26. unmajjantyaḥ nimajjantyaḥ na satyāḥ na api asat-śriyaḥ
jaḍa-ārambhāḥ vitanvanti tāḥ eva khalatā iva
26. unmajjantyaḥ nimajjantyaḥ na satyāḥ na api asat-śriyaḥ
jaḍa-ārambhāḥ tāḥ eva khalatā iva vitanvanti
26. Continuously emerging and submerging, these splendors are neither truly existent nor entirely non-existent. Originating from inertia, they merely expand themselves, like sheer futility.
तरङ्गसमधर्मिण्यो दृष्टनष्टशरीरकाः ।
सर्वासां सृष्टिराशीनां चित्राकारविचेष्टिताः ॥ २७ ॥
taraṅgasamadharmiṇyo dṛṣṭanaṣṭaśarīrakāḥ ,
sarvāsāṃ sṛṣṭirāśīnāṃ citrākāraviceṣṭitāḥ 27
27. taraṅga-sama-dharmiṇyaḥ dṛṣṭa-naṣṭa-śarīrakāḥ
sarvāsām sṛṣṭi-rāśīnām citra-ākāra-viceṣṭitāḥ
27. taraṅga-sama-dharmiṇyaḥ dṛṣṭa-naṣṭa-śarīrakāḥ
citra-ākāra-viceṣṭitāḥ sarvāsām sṛṣṭi-rāśīnām
27. Possessing the intrinsic nature (dharma) of waves, with forms that are seen and then vanish, these [splendors] are the diverse forms and activities of all the multitudes of creation.
चित्राकारविकाराश्च चित्ररूपा हि सृष्टयः ।
व्यतिरिक्ता न सर्वेषां समस्ताः सृष्टिदृष्टयः ॥ २८ ॥
citrākāravikārāśca citrarūpā hi sṛṣṭayaḥ ,
vyatiriktā na sarveṣāṃ samastāḥ sṛṣṭidṛṣṭayaḥ 28
28. citra-ākāra-vikārāḥ ca citra-rūpāḥ hi sṛṣṭayaḥ
vyatiriktāḥ na sarveṣām samastāḥ sṛṣṭi-dṛṣṭayaḥ
28. hi sṛṣṭayaḥ citra-ākāra-vikārāḥ ca citra-rūpāḥ
samastāḥ sṛṣṭi-dṛṣṭayaḥ sarveṣām na vyatiriktāḥ
28. Indeed, creations are characterized by diverse forms, transformations, and varied appearances. All these perceptions of creation are not distinct from the totality of existence.
तत्त्वज्ञविषये राम सलिलादिव वृष्टयः ।
आयान्ति सृष्टयो देवाज्जलदादिव वृष्टयः ॥ २९ ॥
tattvajñaviṣaye rāma salilādiva vṛṣṭayaḥ ,
āyānti sṛṣṭayo devājjaladādiva vṛṣṭayaḥ 29
29. tattvajñaviṣaye rāma salilāt iva vṛṣṭayaḥ
āyānti sṛṣṭayaḥ devāt jaladāt iva vṛṣṭayaḥ
29. rāma,
tattvajñaviṣaye,
sṛṣṭayaḥ devāt āyānti,
salilāt iva vṛṣṭayaḥ,
jaladāt iva vṛṣṭayaḥ
29. O Rama, for one who knows the ultimate truth (tattva), creations manifest from the divine (brahman), just as rains come from water or like rains come from clouds.
व्यतिरिक्ता न सर्वेषां समस्ताः सृष्टिदृष्टयः ।
व्यतिरिक्ता द्रवाम्भोधिस्वाष्ठीलाः शाल्मलेरिव ॥ ३० ॥
vyatiriktā na sarveṣāṃ samastāḥ sṛṣṭidṛṣṭayaḥ ,
vyatiriktā dravāmbhodhisvāṣṭhīlāḥ śālmaleriva 30
30. vyatiriktāḥ na sarveṣām samastāḥ sṛṣṭidṛṣṭayaḥ
vyatiriktāḥ dravāmbhodhisvāṣṭhīlāḥ śālmaleḥ iva
30. samastāḥ sṛṣṭidṛṣṭayaḥ sarveṣām na vyatiriktāḥ,
śālmaleḥ dravāmbhodhisvāṣṭhīlāḥ iva (na vyatiriktāḥ)
30. All perceptions of creation (sṛṣṭidṛṣṭi) are not separate from all beings (sarveṣām), just as the solid seeds within the fluid pulp of the śālmali (silk-cotton) tree are not separate from the tree itself.
इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।
परमान्नभसो जातास्तन्मात्रमलमालिका ॥ ३१ ॥
iha sṛṣṭiṣu puṣṭāsu nikṛṣṭāsu ca rāghava ,
paramānnabhaso jātāstanmātramalamālikā 31
31. iha sṛṣṭiṣu puṣṭāsu nikṛṣṭāsu ca rāghava
paramānnabhasaḥ jātāḥ tanmātramalamālikā
31. rāghava,
iha puṣṭāsu ca nikṛṣṭāsu sṛṣṭiṣu,
paramānnabhasaḥ tanmātramalamālikā jātāḥ
31. O Raghava, here in these creations, both those that are well-developed and those that are inferior, there arises a series of subtle elements (tanmātra) that are like impurities, originating from the supreme primordial matter/energy (anna) and space (nabhas).
कदाचित्प्रथमं व्योम प्रतिष्ठामधिगच्छति ।
ततः प्रजायते ब्रह्मा व्योमजोऽसौ प्रजापतिः ॥ ३२ ॥
kadācitprathamaṃ vyoma pratiṣṭhāmadhigacchati ,
tataḥ prajāyate brahmā vyomajo'sau prajāpatiḥ 32
32. kadācit prathamam vyoma pratiṣṭhām adhigacchati
tataḥ prajāyate brahmā vyomajaḥ asau prajāpatiḥ
32. kadācit prathamam vyoma pratiṣṭhām adhigacchati.
tataḥ asau vyomajaḥ prajāpatiḥ brahmā prajāyate.
32. Sometimes, first, space (vyoma) attains a stable foundation. Then, from that space, Brahma, the lord of creatures (prajāpati), who is born from space, comes into being.
कदाचित्प्रथमं वायुः प्रतिष्ठामधिगच्छति ।
ततः प्रजायते ब्रह्मा वायुजोऽसौ प्रजापतिः ॥ ३३ ॥
kadācitprathamaṃ vāyuḥ pratiṣṭhāmadhigacchati ,
tataḥ prajāyate brahmā vāyujo'sau prajāpatiḥ 33
33. kadācit prathamam vāyuḥ pratiṣṭhām adhigacchati
tataḥ prajāyate brahmā vāyujaḥ asau prajāpatiḥ
33. kadācit vāyuḥ prathamam pratiṣṭhām adhigacchati
tataḥ asau vāyujaḥ prajāpatiḥ brahmā prajāyate
33. Sometimes, Vayu (the god of wind) first attains a firm establishment. From that, Brahma, the lord of creatures (prajāpati), who is born from Vayu, comes into being.
कदाचित्प्रथमं तेजः प्रतिष्ठामधिगच्छति ।
ततः प्रजायते कर्ता तेजसोऽसौ प्रजापतिः ॥ ३४ ॥
kadācitprathamaṃ tejaḥ pratiṣṭhāmadhigacchati ,
tataḥ prajāyate kartā tejaso'sau prajāpatiḥ 34
34. kadācit prathamam tejaḥ pratiṣṭhām adhigacchati
tataḥ prajāyate kartā tejasaḥ asau prajāpatiḥ
34. kadācit tejaḥ prathamam pratiṣṭhām adhigacchati
tataḥ asau tejasaḥ kartā prajāpatiḥ prajāyate
34. Sometimes, the primal energy (tejas) first attains a firm establishment. From that, the creator (kartā), who is born from this primal energy, emerges as the lord of creatures (prajāpati).
कदाचित्प्रथमं वारि प्रतिष्ठामधिगच्छति ।
ततः प्रजायते ब्रह्मा वारिजोऽसौ प्रजापतिः ॥ ३५ ॥
kadācitprathamaṃ vāri pratiṣṭhāmadhigacchati ,
tataḥ prajāyate brahmā vārijo'sau prajāpatiḥ 35
35. kadācit prathamam vāri pratiṣṭhām adhigacchati
tataḥ prajāyate brahmā vārijaḥ asau prajāpatiḥ
35. kadācit vāri prathamam pratiṣṭhām adhigacchati
tataḥ asau vārijaḥ prajāpatiḥ brahmā prajāyate
35. Sometimes, water (vāri) first attains a firm establishment. From that, Brahma, the lord of creatures (prajāpati), who is born from water, comes into being.
कदाचित्प्रथमं पृथ्वी स्फारतामधिगच्छति ।
ततः प्रजायते ब्रह्मा पार्थिवोऽसौ प्रजापतिः ॥ ३६ ॥
kadācitprathamaṃ pṛthvī sphāratāmadhigacchati ,
tataḥ prajāyate brahmā pārthivo'sau prajāpatiḥ 36
36. kadācit prathamam pṛthvī sphāratām adhigacchati
tataḥ prajāyate brahmā pārthivaḥ asau prajāpatiḥ
36. kadācit pṛthvī prathamam sphāratām adhigacchati
tataḥ asau pārthivaḥ prajāpatiḥ brahmā prajāyate
36. Sometimes, the earth (pṛthvī) first attains vastness. From that, Brahma, the lord of creatures (prajāpati), who is born from the earth, comes into being.
इदं चत्वारि संपीड्य पञ्चमं वर्धते यदा ।
तदा तज्जात एवैष कुरुते जागतीं क्रियाम् ॥ ३७ ॥
idaṃ catvāri saṃpīḍya pañcamaṃ vardhate yadā ,
tadā tajjāta evaiṣa kurute jāgatīṃ kriyām 37
37. idam catvāri saṃpīḍya pañcamam vardhate yadā
| tadā tajjātaḥ eva eṣaḥ kurute jāgatīm kriyām
37. yadā idam catvāri saṃpīḍya pañcamam vardhate,
tadā tajjātaḥ eṣaḥ eva jāgatīm kriyām kurute.
37. When these four (elements) are compressed together and the fifth (element, ether) expands, then this (being) that is born from that indeed undertakes worldly activity.
कदाचिदप्सु वायौ वा सुस्फारे वापि तेजसि ।
स्वयं संपद्यतेऽकस्मात्पुमान्प्रकृतिभावितः ॥ ३८ ॥
kadācidapsu vāyau vā susphāre vāpi tejasi ,
svayaṃ saṃpadyate'kasmātpumānprakṛtibhāvitaḥ 38
38. kadācit apsu vāyau vā susphāre vā api tejasi |
svayam saṃpadyate akasmāt pumān prakṛtibhāvitaḥ
38. kadācit prakṛtibhāvitaḥ pumān apsu vā vāyau vā susphāre api tejasi akasmāt svayam saṃpadyate.
38. Sometimes, a cosmic person (puruṣa), influenced by (primordial) nature (prakṛti), spontaneously manifests in the waters, or in the air, or even in the vast expanse of light (or fire).
तस्याथ शब्दो वदनात्कदाचिज्जायते पदात् ।
कदाचिदंशात्पृष्ठाद्वा कदाचिल्लोचनात्करात् ॥ ३९ ॥
tasyātha śabdo vadanātkadācijjāyate padāt ,
kadācidaṃśātpṛṣṭhādvā kadācillocanātkarāt 39
39. tasya atha śabdaḥ vadanāt kadācit jāyate padāt
| kadācit aṃśāt pṛṣṭhāt vā kadācit locanāt karāt
39. atha tasya vadanāt kadācit śabdaḥ jāyate,
padāt (ca).
kadācit aṃśāt vā pṛṣṭhāt,
kadācit locanāt (vā) karāt (ca).
39. Then, sometimes, sound (or speech) arises from his mouth; sometimes from his foot. At other times, it (arises) from a part (of his body) or from his back, or sometimes from his eye or hand.
कदाचित्पुरुषस्यास्य नाभौ पद्मं प्रजायते ।
तस्मिन्संवधते ब्रह्मा पद्मजोऽसौ प्रकीर्तितः ॥ ४० ॥
kadācitpuruṣasyāsya nābhau padmaṃ prajāyate ,
tasminsaṃvadhate brahmā padmajo'sau prakīrtitaḥ 40
40. kadācit puruṣasya asya nābhau padmam prajāyate |
tasmin saṃvardhate brahmā padmajaḥ asau prakīrtitaḥ
40. kadācit asya puruṣasya nābhau padmam prajāyate.
tasmin brahmā saṃvardhate.
asau padmajaḥ prakīrtitaḥ.
40. Sometimes, a lotus (padma) originates in the navel of this cosmic person (puruṣa). In that (lotus), Brahmā develops. He (Brahmā) is thus proclaimed as 'lotus-born' (padmaja).
मायेयं स्वप्नवद्भ्रान्तिर्मिथ्यारचितचक्रिका ।
मनोराज्यमिवालोलसलिलावर्तसुन्दरी ॥ ४१ ॥
māyeyaṃ svapnavadbhrāntirmithyāracitacakrikā ,
manorājyamivālolasalilāvartasundarī 41
41. māyā iyam svapnavat bhrāntiḥ mithyāracitacakrikā
manaḥrājyam iva alolasalilāvartasundarī
41. Iyam māyā svapnavat bhrāntiḥ,
mithyāracitacakrikā,
alolasalilāvartasundarī manaḥrājyam iva (asti).
41. This illusion (māyā) is a delusion, like a dream, a falsely constructed cycle. It is as beautiful as a mental kingdom (daydream) with its unstable, swirling waters.
किमिवास्यां वद ज्ञप्तौ कथं संभवतीह ते ।
क्वचिद्बालमनोराज्यमिदं पर्यनुयुज्यते ॥ ४२ ॥
kimivāsyāṃ vada jñaptau kathaṃ saṃbhavatīha te ,
kvacidbālamanorājyamidaṃ paryanuyujyate 42
42. kim iva asyām vada jñaptau katham saṃbhavati iha
te kvacit bālamanaḥrājyam idam paryānuyujyate
42. Vada,
asyām jñaptau kim iva (asti)? Te iha katham saṃbhavati? Kvacit idam bālamanaḥrājyam paryānuyujyate?
42. Tell me, what in this understanding (or perception) is like this (māyā)? How can this be possible here for you? When is such a child's daydream ever questioned?
कदाचिदम्बरे शुद्धे मनस्तत्त्वानुरञ्जनात् ।
सौवर्णं ब्रह्मगर्भं च स्वयमण्डं प्रवर्तते ॥ ४३ ॥
kadācidambare śuddhe manastattvānurañjanāt ,
sauvarṇaṃ brahmagarbhaṃ ca svayamaṇḍaṃ pravartate 43
43. kadācit ambare śuddhe manastattvānurañjanāt
sauvarṇam brahmagarbham ca svayam aṇḍam pravartate
43. Kadācit śuddhe ambare manastattvānurañjanāt sauvarṇam brahmagarbham ca aṇḍam svayam pravartate.
43. Sometimes, in a pure sky, due to the influence of the mind's essence, a golden egg (aṇḍa) containing Brahma (brahman) itself manifests.
कदाचिदेव पुरुषो वीर्यं सृजति वारिणि ।
तस्मात्प्रजायते पद्मं ब्रह्माण्डमथवा महत् ॥ ४४ ॥
kadācideva puruṣo vīryaṃ sṛjati vāriṇi ,
tasmātprajāyate padmaṃ brahmāṇḍamathavā mahat 44
44. kadācit eva puruṣaḥ vīryam sṛjati vāriṇi tasmāt
prajāyate padmam brahmāṇḍam athavā mahat
44. Kadācit eva puruṣaḥ vīryam vāriṇi sṛjati.
Tasmāt padmam athavā mahat brahmāṇḍam prajāyate.
44. Sometimes, indeed, the supreme cosmic person (puruṣa) releases his essence into the waters. From that, a lotus (padma) or a great cosmic egg (brahmāṇḍa) is born.
तस्मात्प्रजायते ब्रह्मा कदाचिद्भास्करोऽप्यसौ ।
कदाचिद्वरुणो ब्रह्मा कदाचिद्वायुरण्डजः ॥ ४५ ॥
tasmātprajāyate brahmā kadācidbhāskaro'pyasau ,
kadācidvaruṇo brahmā kadācidvāyuraṇḍajaḥ 45
45. tasmāt prajāyate brahmā kadācit bhāskaraḥ api
asau kadācit varuṇaḥ brahmā kadācit vāyuḥ aṇḍajaḥ
45. tasmāt brahmā prajāyate kadācit asau api bhāskaraḥ
kadācit brahmā varuṇaḥ kadācit vāyuḥ aṇḍajaḥ
45. From that (ultimate reality), Brahmā is born. Sometimes, even he (Brahmā) is the sun (Bhāskara). Sometimes Brahmā is Varuṇa; sometimes, Vāyu (the wind god) is born from an egg.
एवमन्तर्विहीनासु विचित्रास्विह सृष्टिषु ।
विचित्रोत्पत्तयो राम ब्रह्मणो विविधा गताः ॥ ४६ ॥
evamantarvihīnāsu vicitrāsviha sṛṣṭiṣu ,
vicitrotpattayo rāma brahmaṇo vividhā gatāḥ 46
46. evam antarvihīnāsu vicitrāsu iha sṛṣṭiṣu
vicitrautpattayaḥ rāma brahmaṇaḥ vividhāḥ gatāḥ
46. rāma evam iha antarvihīnāsu vicitrāsu sṛṣṭiṣu
brahmaṇaḥ vividhāḥ vicitrautpattayaḥ gatāḥ
46. Thus, O Rāma, in these diverse creations here, which are countless, the manifold and wondrous origins (or manifestations) of Brahmā have transpired.
निदर्शनार्थं सृष्टेस्तु मयैकस्य प्रजापतेः ।
भवते कथितोत्पत्तिर्न तत्र नियमः क्वचित् ॥ ४७ ॥
nidarśanārthaṃ sṛṣṭestu mayaikasya prajāpateḥ ,
bhavate kathitotpattirna tatra niyamaḥ kvacit 47
47. nidarsanārtham sṛṣṭeḥ tu mayā ekasya prajāpateḥ
bhavate kathitotpattiḥ na tatra niyamaḥ kvacit
47. tu sṛṣṭeḥ nidarsanārtham ekasya prajāpateḥ
kathitotpattiḥ mayā bhavate na tatra niyamaḥ kvacit
47. However, for the purpose of illustrating creation, the origin of a single creator (Prajāpati) has been narrated by me to you. There is no rigid rule (niyama) anywhere concerning this.
मनोविजृम्भणमिदं संसार इति संमतम् ।
संबोधनाय भवतः सृष्टिक्रम उदाहृतः ॥ ४८ ॥
manovijṛmbhaṇamidaṃ saṃsāra iti saṃmatam ,
saṃbodhanāya bhavataḥ sṛṣṭikrama udāhṛtaḥ 48
48. manovijṛmbhaṇam idam saṃsāraḥ iti saṃmatam
sambodhanāya bhavataḥ sṛṣṭikramaḥ udāhṛtaḥ
48. idam saṃsāraḥ manovijṛmbhaṇam iti saṃmatam
bhavataḥ sambodhanāya sṛṣṭikramaḥ udāhṛtaḥ
48. This cycle of rebirth (saṃsāra) is considered to be merely an expansion of the mind. The process of creation has been described for your clear comprehension.
सात्त्विकीप्रभृतयो याश्च जातयश्चेत्थमागताः ।
इति ते कथनायैष सृष्टिक्रम उदाहृतः ॥ ४९ ॥
sāttvikīprabhṛtayo yāśca jātayaścetthamāgatāḥ ,
iti te kathanāyaiṣa sṛṣṭikrama udāhṛtaḥ 49
49. sāttvikīprabhṛtayaḥ yāḥ ca jātayaḥ ca ittham
āgatāḥ iti te kathanāya eṣaḥ sṛṣṭikramaḥ udāhṛtaḥ
49. eṣaḥ sṛṣṭikramaḥ te kathanāya udāhṛtaḥ,
yāḥ ca sāttvikīprabhṛtayaḥ ca jātayaḥ ittham āgatāḥ iti.
49. This order of creation, comprising all the types (jātis) that have thus manifested, beginning with the sattvika quality, has been explained to you.
पुनः सृष्टिः पुनर्नाशः पुनर्दुःखं पुनः सुखम् ।
पुनरज्ञः पुनस्तज्ज्ञो बन्धमोक्षदृशः पुनः ॥ ५० ॥
punaḥ sṛṣṭiḥ punarnāśaḥ punarduḥkhaṃ punaḥ sukham ,
punarajñaḥ punastajjño bandhamokṣadṛśaḥ punaḥ 50
50. punar sṛṣṭiḥ punar nāśaḥ punar duḥkham punar sukham
punar ajñaḥ punar tatjñaḥ bandhamokṣadṛśaḥ punar
50. punar sṛṣṭiḥ punar nāśaḥ punar duḥkham punar sukham .
punar ajñaḥ punar tatjñaḥ punar bandhamokṣadṛśaḥ .
50. Again there is creation, again destruction; again suffering, again happiness. Again one is ignorant, again one becomes a knower; again there are perspectives on bondage and liberation (mokṣa).
पुनः सृष्टिकराऽवीतवीतस्नेहदृशः पुनः ।
दीपा इव कृतालोकाः प्रशाम्यन्त्युद्भवन्ति च ॥ ५१ ॥
punaḥ sṛṣṭikarā'vītavītasnehadṛśaḥ punaḥ ,
dīpā iva kṛtālokāḥ praśāmyantyudbhavanti ca 51
51. punar sṛṣṭikarāḥ avītavītasnehadṛśaḥ punar
dīpāḥ iva kṛtālokāḥ praśāmyanti udbhavanti ca
51. punar sṛṣṭikarāḥ avītavītasnehadṛśaḥ,
punar dīpāḥ iva kṛtālokāḥ,
praśāmyanti ca udbhavanti ca.
51. Again, there are creators whose perspectives are still influenced by un-departed attachment (sneha). Like lamps that are made bright, they arise and are extinguished.
देहोत्पत्तौ विनाशे च दीपानां ब्रह्मणामपि ।
कालेनाधिकतां त्यक्त्वा नाशे भेदो न कश्चन ॥ ५२ ॥
dehotpattau vināśe ca dīpānāṃ brahmaṇāmapi ,
kālenādhikatāṃ tyaktvā nāśe bhedo na kaścana 52
52. dehotpattau vināśe ca dīpānām brahmaṇām api
kālena adhikatām tyaktvā nāśe bhedaḥ na kaścana
52. dīpānām brahmaṇām api dehotpattau ca vināśe ca,
kālena adhikatām tyaktvā,
nāśe kaścana bhedaḥ na.
52. In the origination and destruction of bodies, whether of lamps or even of Brahmās, there is no difference in their ultimate destruction, for all alike abandon their great extent in due course of time.
पुनः कृतं पुनस्त्रेता पुनः स द्वापरः कलिः ।
पुनरावर्तते सर्वं चक्रावर्ततया जगत् ॥ ५३ ॥
punaḥ kṛtaṃ punastretā punaḥ sa dvāparaḥ kaliḥ ,
punarāvartate sarvaṃ cakrāvartatayā jagat 53
53. punaḥ kṛtam punaḥ tretā punaḥ saḥ dvāparaḥ
kaliḥ punaḥ āvartate sarvam cakrāvartatayā jagat
53. jagat punaḥ kṛtam punaḥ tretā punaḥ saḥ dvāparaḥ
kaliḥ punaḥ sarvam cakrāvartatayā āvartate
53. The Kṛta Yuga returns, then again the Tretā Yuga, and again that Dvāpara Yuga, and the Kali Yuga. The entire world (jagat) revolves repeatedly, like the turning of a wheel.
पुनर्मन्वन्तरारम्भाः पुनः कल्पपरम्पराः ।
पुनः पुनः कार्यदशाः प्रातः प्रातरहो यथा ॥ ५४ ॥
punarmanvantarārambhāḥ punaḥ kalpaparamparāḥ ,
punaḥ punaḥ kāryadaśāḥ prātaḥ prātaraho yathā 54
54. punaḥ manvantarārambhāḥ punaḥ kalpaparamparāḥ
punaḥ punaḥ kāryadaśāḥ prātaḥ prātaḥ aho yathā
54. manvantarārambhāḥ punaḥ kalpaparamparāḥ punaḥ
kāryadaśāḥ punaḥ punaḥ prātaḥ prātaḥ aho yathā
54. Again, there are the beginnings of Manvantaras; again, successions of Kalpas. Repeatedly, the conditions of creation and activity (kāryadaśāḥ) manifest, just as it is morning after morning, day after day.
लोकालोककलाकालकलनाकलितान्तरम् ।
पुनःपुनरिदं सर्वं न किंचन पुनःपुनः ॥ ५५ ॥
lokālokakalākālakalanākalitāntaram ,
punaḥpunaridaṃ sarvaṃ na kiṃcana punaḥpunaḥ 55
55. lokālokakalākālakalanākalitāntaram punaḥ
punaḥ idam sarvam na kiñcana punaḥ punaḥ
55. lokālokakalākālakalanākalitāntaram idam sarvam punaḥ punaḥ (āvartate),
na kiñcana punaḥ punaḥ (bhavati)
55. This entire universe, whose essence is imbued with the reckoning of the time-divisions of the visible and invisible realms (lokāloka), repeatedly manifests. Yet, nothing is truly repeated again and again.
अनाहते प्रतप्तेऽयःपिण्डेऽनलकणा इव ।
इमे भावाः स्थिता नित्यं चिदाकाशे स्वभावतः ॥ ५६ ॥
anāhate pratapte'yaḥpiṇḍe'nalakaṇā iva ,
ime bhāvāḥ sthitā nityaṃ cidākāśe svabhāvataḥ 56
56. anāhate pratapte ayaḥpiṇḍe analakaṇāḥ iva ime
bhāvāḥ sthitāḥ nityam cidākāśe svabhāvataḥ
56. ime bhāvāḥ anāhate pratapte ayaḥpiṇḍe analakaṇāḥ
iva cidākāśe nityam svabhāvataḥ sthitāḥ
56. Like fire sparks (analakaṇāḥ) within an unstruck, glowing iron ball, these states of being (bhāvāḥ) eternally reside, by their intrinsic nature (svabhāvataḥ), in the ether of consciousness (cidākāśa).
कदाचिदनभिव्यक्तं कदाचिद्व्यक्तिमागतम् ।
इदमस्ति परे तत्त्वे सर्वं वृक्ष इवार्तवम् ॥ ५७ ॥
kadācidanabhivyaktaṃ kadācidvyaktimāgatam ,
idamasti pare tattve sarvaṃ vṛkṣa ivārtavam 57
57. kadācit anabhivyaktam kadācit vyaktim āgatam
idam asti pare tattve sarvam vṛkṣaḥ iva ārtavam
57. idam sarvam kadācit anabhivyaktam kadācit vyaktim āgatam asti pare tattve,
vṛkṣaḥ iva ārtavam
57. All of this, sometimes unmanifest and sometimes manifest, exists within the Supreme Reality (tattva), much like the changing seasons exist within a tree.
चित्स्पन्द एव सर्वात्मा सर्वदैवेदृशाकृतिः ।
यदस्माज्जायते सर्गो द्वीन्दुत्वमिव लोचनात् ॥ ५८ ॥
citspanda eva sarvātmā sarvadaivedṛśākṛtiḥ ,
yadasmājjāyate sargo dvīndutvamiva locanāt 58
58. cit-spandaḥ eva sarvātmā sarvadā eva īdṛśa-ākṛtiḥ
yat asmāt jāyate sargaḥ dvi-indutvam iva locanāt
58. cit-spandaḥ eva sarvātmā,
sarvadā eva īdṛśa-ākṛtiḥ (asti).
yat asmāt sargaḥ jāyate,
dvi-indutvam locanāt iva (jāyate).
58. The pulsation (spanda) of consciousness (cit) itself is the Soul of All (sarvātman), always of this very nature. From this (pulsation) creation (sarga) arises, just as the perception of a double moon comes from an impaired eye.
चितः सर्वाः समायान्ति संतताः सृष्टिदृष्टयः ।
तत्स्था एवाप्यतत्स्थाभाश्चन्द्रादिव मरीचयः ॥ ५९ ॥
citaḥ sarvāḥ samāyānti saṃtatāḥ sṛṣṭidṛṣṭayaḥ ,
tatsthā evāpyatatsthābhāścandrādiva marīcayaḥ 59
59. citaḥ sarvāḥ samāyānti saṃtatāḥ sṛṣṭi-dṛṣṭayaḥ
tat-sthāḥ eva api a-tat-sthā-ābhāḥ candrāt iva marīcayaḥ
59. sarvāḥ saṃtatāḥ sṛṣṭi-dṛṣṭayaḥ citaḥ samāyānti.
tat-sthāḥ eva api a-tat-sthā-ābhāḥ (bhavanti),
candrāt iva marīcayaḥ.
59. From consciousness (cit) all continuous perceptions (dṛṣṭi) of creation (sṛṣṭi) emerge. They exist within it, yet appear distinct from it, just like rays of light emanate from the moon.
न कदाचन संसारः किलायं राम सत्सदा ।
सर्वशक्तावसंसारशक्तिता विद्यते यतः ॥ ६० ॥
na kadācana saṃsāraḥ kilāyaṃ rāma satsadā ,
sarvaśaktāvasaṃsāraśaktitā vidyate yataḥ 60
60. na kadācana saṃsāraḥ kila ayam rāma sat-sadā
sarva-śaktau a-saṃsāra-śaktitā vidyate yataḥ
60. rāma,
ayam saṃsāraḥ kadācana kila sat-sadā na (asti).
yataḥ sarva-śaktau a-saṃsāra-śaktitā vidyate.
60. O Rāma, this cycle of rebirth (saṃsāra) is never truly existent. This is because in the All-Powerful (sarva-śakti), the power for non-saṃsāra, or liberation, inherently exists.
न चैवेदं कदाचित्तु साधो जगदनीदृशम् ।
सर्वशक्तौ हि संसारशक्तिता विद्यते यतः ॥ ६२ ॥
na caivedaṃ kadācittu sādho jagadanīdṛśam ,
sarvaśaktau hi saṃsāraśaktitā vidyate yataḥ 62
62. na ca eva idam kadācit tu sādho jagat anīdṛśam
sarvaśaktau hi saṃsāraśaktitā vidyate yataḥ
62. sādho idam jagat kadācit tu anīdṛśam na ca eva
hi yataḥ sarvaśaktau saṃsāraśaktitā vidyate
62. O good one, this world is never *not* of this nature; for the power (śakti) of transmigratory existence (saṃsāra) is indeed present in the All-Powerful (brahman).
ज्ञदृष्ट्या सर्वमेवेदं ब्रह्मैवेति महामते ।
नास्ति संसार इत्येतदुपपद्यत एव च ॥ ६३ ॥
jñadṛṣṭyā sarvamevedaṃ brahmaiveti mahāmate ,
nāsti saṃsāra ityetadupapadyata eva ca 63
63. jñadṛṣṭyā sarvam eva idam brahma eva iti mahāmate
na asti saṃsāra iti etat upapadyate eva ca
63. mahāmate jñadṛṣṭyā idam sarvam brahma eva iti
na asti saṃsāra iti etat ca eva upapadyate
63. O great-minded one, from the perspective of a knower, all this is indeed brahman. Therefore, the statement "transmigratory existence (saṃsāra) does not exist" is certainly justified.
अज्ञदृष्ट्या त्वविच्छिन्नसंसारत्वादनारतम् ।
नित्या संसारमायेयं मिथ्यापीहोपपद्यते ॥ ६४ ॥
ajñadṛṣṭyā tvavicchinnasaṃsāratvādanāratam ,
nityā saṃsāramāyeyaṃ mithyāpīhopapadyate 64
64. ajñadṛṣṭyā tu avicchinnasaṃsāratvāt anāratam
nityā saṃsāramāyā iyam mithyā api iha upapadyate
64. tu ajñadṛṣṭyā avicchinnasaṃsāratvāt anāratam
iyam नित्या संसारमाया mithyā api iha upapadyate
64. However, from the perspective of the ignorant, because of the ceaseless and unbroken nature of transmigratory existence (saṃsāra), this eternal illusion (māyā) of saṃsāra is justified here, even though it is false.
अनारतपतद्रूपा दिशो दृष्टा विनश्वराः ।
विनाशीदं जगत्सर्वमिति किं नोपपद्यते ॥ ६६ ॥
anāratapatadrūpā diśo dṛṣṭā vinaśvarāḥ ,
vināśīdaṃ jagatsarvamiti kiṃ nopapadyate 66
66. anāratapatadrūpā diśaḥ dṛṣṭā vinaśvarāḥ vināśi
idam jagat sarvam iti kim na upapadyate
66. anāratapatadrūpā diśaḥ vinaśvarāḥ dṛṣṭā iti
idam sarvam jagat vināśi iti kim na upapadyate
66. When directions whose forms are constantly falling are seen to be perishable, why would it not be justified that this entire world is also perishable?
सर्वत्रोदितचन्द्रार्का दिशो दृष्टाः स्थिराचलाः ।
अविनाशि जगत्सर्वमित्यप्यवितथोपमम् ॥ ६७ ॥
sarvatroditacandrārkā diśo dṛṣṭāḥ sthirācalāḥ ,
avināśi jagatsarvamityapyavitathopamam 67
67. sarvatra udita-candra-arkāḥ diśaḥ dṛṣṭāḥ sthira-acalāḥ
avināśi jagat sarvam iti api avitathopamam
67. diśaḥ sarvatra udita-candra-arkāḥ sthira-acalāḥ
dṛṣṭāḥ sarvam jagat avināśi iti api avitathopamam
67. The directions, where the moon and sun rise everywhere, are perceived as stable and unmoving. Similarly, the notion that this entire world is imperishable (avināśi) is also a true analogy.
न तदस्ति न यत्तस्मिन्नेकस्मिन्विततात्मनि ।
संकल्पकलनाजालमनाख्ये नोपपद्यते ॥ ६८ ॥
na tadasti na yattasminnekasminvitatātmani ,
saṃkalpakalanājālamanākhye nopapadyate 68
68. na tat asti na yat tasmin ekasmin vitata-ātmani
saṃkalpa-kalanā-jālam anākhye na upapadyate
68. yat ekasmin vitata-ātmani tasmin na asti tat na
asti anākhye saṃkalpa-kalanā-jālam na upapadyate
68. There is nothing that does not exist within that one, expansive self (ātman). The network of conceptualizations (saṃkalpa-kalanā) does not arise in the indescribable (reality).
पुनःपुनरिदं सर्वं पुनर्मरणजन्मनी ।
पुनः सुखं पुनर्दुःखं पुनः करणकर्मणी ॥ ६९ ॥
punaḥpunaridaṃ sarvaṃ punarmaraṇajanmanī ,
punaḥ sukhaṃ punarduḥkhaṃ punaḥ karaṇakarmaṇī 69
69. punaḥ punaḥ idam sarvam punaḥ maraṇa-janmanī
punaḥ sukham punaḥ duḥkham punaḥ karaṇa-karmaṇī
69. idam sarvam punaḥ punaḥ punaḥ maraṇa-janmanī
punaḥ sukham punaḥ duḥkham punaḥ karaṇa-karmaṇī
69. Again and again, all this (unfolds): repeated birth and death (saṃsāra), repeated happiness and sorrow, and repeated instruments (karaṇa) and actions (karma).
पुनराशाः पुनर्व्योम पुनरम्भोधयोऽद्रयः ।
अभ्युदेति पुनः सृष्टिः खवदर्कप्रभा यथा ॥ ७० ॥
punarāśāḥ punarvyoma punarambhodhayo'drayaḥ ,
abhyudeti punaḥ sṛṣṭiḥ khavadarkaprabhā yathā 70
70. punaḥ āśāḥ punaḥ vyoma punaḥ ambhodhayaḥ adrayaḥ
abhyudeti punaḥ sṛṣṭiḥ khavat arka-prabhā yathā
70. punaḥ āśāḥ punaḥ vyoma punaḥ ambhodhayaḥ adrayaḥ yathā
arka-prabhā khavat abhyudeti punaḥ sṛṣṭiḥ abhyudeti
70. Again come the directions, again the sky, again the oceans and mountains. Again creation (sṛṣṭi) arises, just as the sun's radiance (arkaprabhā) appears in the sky (kham).
पुनर्दैत्याः पुनर्देवाः पुनर्लोकान्तरक्रमाः ।
पुनः स्वर्गापवर्गेहाः पुनरिन्द्रः पुनः शशी ॥ ७१ ॥
punardaityāḥ punardevāḥ punarlokāntarakramāḥ ,
punaḥ svargāpavargehāḥ punarindraḥ punaḥ śaśī 71
71. punaḥ daityāḥ punaḥ devāḥ punaḥ loka-antara-kramāḥ
punaḥ svarga-apavarga-īhāḥ punaḥ indraḥ punaḥ śaśī
71. daityāḥ punaḥ devāḥ punaḥ loka-antara-kramāḥ punaḥ
svarga-apavarga-īhāḥ punaḥ indraḥ punaḥ śaśī punaḥ
71. Again there are demons, again gods, again successions of other worlds, again strivings for heaven and final liberation (mokṣa), again Indra, again the moon.
पुनर्नारायणो देवः पुनर्दनुसुतादयः ।
पुनराशाचलच्चारुचन्द्रार्कवरुणानिलाः ॥ ७२ ॥
punarnārāyaṇo devaḥ punardanusutādayaḥ ,
punarāśācalaccārucandrārkavaruṇānilāḥ 72
72. punaḥ nārāyaṇaḥ devaḥ punaḥ danusuta-ādayaḥ
punaḥ āśā-calat-cāru-candra-arka-varuṇa-anilāḥ
72. nārāyaṇaḥ devaḥ punaḥ danusuta-ādayaḥ punaḥ
āśā-calat-cāru-candra-arka-varuṇa-anilāḥ punaḥ
72. Again there is the god Nārāyaṇa, again the Dānavas and others, again the directions, and the moving, beautiful moon, sun, Varuna, and the winds.
सुमेरुकर्णिकाकान्ता सह्यकेसरशालिनी ।
पूर्णा स्फीतोदरोदेति रोदसी नलिनी पुनः ॥ ७३ ॥
sumerukarṇikākāntā sahyakesaraśālinī ,
pūrṇā sphītodarodeti rodasī nalinī punaḥ 73
73. sumeru-karṇikā-kāntā sahya-kesara-śālinī
pūrṇā sphīta-udara-udeti rodasī nalinī punaḥ
73. pūrṇā sphīta-udara-udeti sumeru-karṇikā-kāntā
sahya-kesara-śālinī rodasī nalinī punaḥ
73. Again, the heaven and earth (rodasī) rise like a full lotus pond (nalinī) with a swollen belly, beautiful with Mount Sumeru as its pericarp and adorned with the Sahya mountains as its filaments.
व्योमकाननमाक्रम्य वल्गत्यंशुनखोत्करैः ।
तमःकरिघटा भेत्तुं पुनर्भास्करकेसरी ॥ ७४ ॥
vyomakānanamākramya valgatyaṃśunakhotkaraiḥ ,
tamaḥkarighaṭā bhettuṃ punarbhāskarakesarī 74
74. vyoma-kānanam ākramya valgati aṃśu-nakha-utkaraiḥ
tamaḥ-kari-ghaṭā bhettum punaḥ bhāskara-kesarī
74. punaḥ bhāskara-kesarī vyoma-kānanam ākramya
aṃśu-nakha-utkaraiḥ tamaḥ-kari-ghaṭā bhettum valgati
74. Again, the sun-lion (bhāskara-kesarī) pervades the forest of the sky (vyoma-kānana) and leaps with its multitude of ray-claws (aṃśu-nakha-utkaraiḥ) to shatter the herd of darkness-elephants (tamaḥ-kari-ghaṭā).
पुनरिन्दुश्चलत्स्वच्छमञ्जरीसुन्दरैः करैः ।
करोत्यमृतमाह्लादि दिग्वधूमुखमण्डनम् ॥ ७५ ॥
punarinduścalatsvacchamañjarīsundaraiḥ karaiḥ ,
karotyamṛtamāhlādi digvadhūmukhamaṇḍanam 75
75. punaḥ induḥ calat-svaccha-mañjarī-sundaraiḥ karaiḥ
karoti amṛtam āhlādi dik-vadhū-mukha-maṇḍanam
75. punaḥ induḥ calat-svaccha-mañjarī-sundaraiḥ karaiḥ
āhlādi amṛtam dik-vadhū-mukha-maṇḍanam karoti
75. Again, the moon, with its beautiful rays resembling moving, clear blossoms, creates delightful nectar that adorns the faces of the maidens of the directions.
पुनः स्वर्गतरोः पुण्यक्षयवातसमीरिताः ।
पतन्तीह विनुन्नाङ्गाः पुण्यकृत्पुष्पराशयः ॥ ७६ ॥
punaḥ svargataroḥ puṇyakṣayavātasamīritāḥ ,
patantīha vinunnāṅgāḥ puṇyakṛtpuṣparāśayaḥ 76
76. punaḥ svarga-taroḥ puṇya-kṣaya-vāta-samīritāḥ
patanti iha vinunna-aṅgāḥ puṇya-kṛt-puṣpa-rāśayaḥ
76. punaḥ svarga-taroḥ puṇya-kṣaya-vāta-samīritāḥ
vinunna-aṅgāḥ puṇya-kṛt-puṣpa-rāśayaḥ iha patanti
76. Once more, driven by the winds that exhaust accumulated merit (karma), the heaps of flowers - those embodying meritorious deeds - fall here from the celestial tree, their forms agitated.
पुनः कार्यक्रियापक्षैः संसारारम्भनामकम् ।
किंचित्पटपटं कृत्वा याति कालकपिञ्जलः ॥ ७७ ॥
punaḥ kāryakriyāpakṣaiḥ saṃsārārambhanāmakam ,
kiṃcitpaṭapaṭaṃ kṛtvā yāti kālakapiñjalaḥ 77
77. punaḥ kārya-kriyā-pakṣaiḥ saṃsāra-ārambha-nāmakam
kiñcit paṭapaṭam kṛtvā yāti kāla-kapiñjalaḥ
77. punaḥ kāla-kapiñjalaḥ kārya-kriyā-pakṣaiḥ
saṃsāra-ārambha-nāmakam kiñcit paṭapaṭam kṛtvā yāti
77. Again, the partridge of time, with its wings of work and activity, makes a certain 'paṭapaṭa' sound, which is called the beginning of (saṃsāra) cyclic existence, and then it departs.
पुनरिन्द्रादिके याते सज्जमास्थाय केवलम् ।
आयात्यपरदेवेन्द्रषट्पदः स्वर्गपङ्कजम् ॥ ७८ ॥
punarindrādike yāte sajjamāsthāya kevalam ,
āyātyaparadevendraṣaṭpadaḥ svargapaṅkajam 78
78. punaḥ indra-ādike yāte sajjam āsthāya kevalam
āyāti apara-deva-indra-ṣaṭpadaḥ svarga-paṅkajam
78. punaḥ indra-ādike yāte apara-deva-indra-ṣaṭpadaḥ
kevalam sajjam āsthāya svarga-paṅkajam āyāti
78. Again, once Indra and the others have departed, another lord of gods, like a bee, arrives at the lotus of heaven, having simply readied himself.
पुनः कालं कृतापूतं कलुषीकुरुते कलिः ।
सचक्रिणमिवाम्भोधिं प्रवृद्धोऽवकरानिलः ॥ ७९ ॥
punaḥ kālaṃ kṛtāpūtaṃ kaluṣīkurute kaliḥ ,
sacakriṇamivāmbhodhiṃ pravṛddho'vakarānilaḥ 79
79. punaḥ kālam kṛtāpūtam kaluṣīkurute kaliḥ |
sacakriṇam iva ambhodhim pravṛddhaḥ avakarānilaḥ ||
79. punaḥ kaliḥ kṛtāpūtam kālam kaluṣīkurute pravṛddhaḥ
avakarānilaḥ sacakriṇam ambhodhim iva (kaluṣīkurute)
79. Again, the Kali (age) pollutes time, which was previously purified, just as a powerful, refuse-laden wind, when it grows mighty, pollutes the ocean, even when it is (already) churning (with circular currents/waves).
पुन कालकुलालेन कृतभूतशरावकम् ।
चक्रमावर्त्यते वेगादजस्रं कल्पनामकम् ॥ ८० ॥
puna kālakulālena kṛtabhūtaśarāvakam ,
cakramāvartyate vegādajasraṃ kalpanāmakam 80
80. punaḥ kālakulālena kṛtabhūtaśarāvakam | cakram
āvartyate vegāt ajasram kalpanāmakam ||
80. punaḥ kālakulālena kṛtabhūtaśarāvakam
kalpanāmakam cakram vegāt ajasram āvartyate
80. Again, the wheel named Kalpa, which was fashioned by Time, the potter, into a receptacle for all beings, is constantly rotated with great speed.
पुनर्नीरसतामेति जगदस्तशुभस्थिति ।
अभ्यासीभूतसंकल्पं संशुष्कमिव काननम् ॥ ८१ ॥
punarnīrasatāmeti jagadastaśubhasthiti ,
abhyāsībhūtasaṃkalpaṃ saṃśuṣkamiva kānanam 81
81. punaḥ nīrasatām eti jagat astaśubhasthiti |
abhyāsībhūtasaṅkalpam saṃśuṣkam iva kānanam ||
81. punaḥ astaśubhasthiti jagat nīrasatām eti (tat)
abhyāsībhūtasaṅkalpam saṃśuṣkam kānanam iva (bhavati)
81. Again, the world, its auspicious state gone, becomes joyless, like a completely dried-up forest accustomed to mental constructs (or accustomed to repeated, conceptual existence).
पुनरर्कगणेष्वग्निदग्धानन्तकलेवरम् ।
सर्वभूतास्थिसंपूर्णं जगदेति श्मशानताम् ॥ ८२ ॥
punararkagaṇeṣvagnidagdhānantakalevaram ,
sarvabhūtāsthisaṃpūrṇaṃ jagadeti śmaśānatām 82
82. punaḥ arkagaṇeṣu agnidagdhānantakalevaram |
sarvabhūtāsthisampūrṇam jagat eti śmaśānatām ||
82. punaḥ jagat arkagaṇeṣu agnidagdhānantakalevaram
sarvabhūtāsthisampūrṇam śmaśānatām eti
82. Again, the world attains the state of a cremation ground, where, amidst countless suns, infinite bodies are consumed by fire, and which is entirely filled with the bones of all beings.
पुनः कुलाचलाकारपुष्करावर्तवर्षणैः ।
नृत्यद्भवबृहत्फेनां यात्येकार्णवतां जगत् ॥ ८३ ॥
punaḥ kulācalākārapuṣkarāvartavarṣaṇaiḥ ,
nṛtyadbhavabṛhatphenāṃ yātyekārṇavatāṃ jagat 83
83. punaḥ kulācalākārapuṣkarāvartavarṣaṇaiḥ
nṛtyadbhavabṛhatphenām yāti ekārṇavatām jagat
83. punaḥ kulācalākārapuṣkarāvartavarṣaṇaiḥ
jagat nṛtyadbhavabṛhatphenām ekārṇavatām yāti
83. Again, through the showers from "Puṣkarāvarta" clouds, which are as vast as principal mountains, the world (jagat) attains the state of a single ocean (ekārṇavatā), with its huge foams dancing.
पुनः संशान्तवाय्वम्बुरिक्तं सकलवस्तुभिः ।
तदपूर्वमिवाकाशं जगदायाति शून्यताम् ॥ ८४ ॥
punaḥ saṃśāntavāyvamburiktaṃ sakalavastubhiḥ ,
tadapūrvamivākāśaṃ jagadāyāti śūnyatām 84
84. punaḥ saṃśāntavāyvamburiktaṃ sakalavastubhiḥ
tat apūrvam iva ākāśam jagat āyāti śūnyatām
84. punaḥ sakalavastubhiḥ saṃśāntavāyvamburiktaṃ
jagat tat apūrvam ākāśam iva śūnyatām āyāti
84. Then, the world (jagat), completely devoid of wind, water, and all objects, becomes a void (śūnyatā), much like that original, unmanifested space (ākāśa).
पुनः कतिपया भुक्त्वा समाः समरसाशयः ।
जीवितं जीर्णया तन्वा पुनः स्वात्मनि लीयते ॥ ८५ ॥
punaḥ katipayā bhuktvā samāḥ samarasāśayaḥ ,
jīvitaṃ jīrṇayā tanvā punaḥ svātmani līyate 85
85. punaḥ katipayā bhuktvā samāḥ samarasāśayaḥ
jīvitaṃ jīrṇayā tanvā punaḥ svātmani līyate
85. punaḥ samarasāśayaḥ jīrṇayā tanvā katipayā
samāḥ jīvitam bhuktvā punaḥ svātmani līyate
85. Again, after experiencing life for a few years with a worn-out body, one whose mind (āśaya) is tranquil (samarasa) merges again into one's own self (ātman).
पुनरन्येन कालेन तथैव जगतां गणान् ।
मनस्तनोति वै शून्ये गन्धर्वनगरं यथा ॥ ८६ ॥
punaranyena kālena tathaiva jagatāṃ gaṇān ,
manastanoti vai śūnye gandharvanagaraṃ yathā 86
86. punaḥ anyena kālena tathaiva jagatām gaṇān
manas tanoti vai śūnye gandharvanagaraṃ yathā
86. punaḥ anyena kālena manas vai śūnye jagatām
gaṇān gandharvanagaraṃ yathā tathaiva tanoti
86. Then, at another time, the mind (manas) indeed creates multitudes of worlds in the void, just as it conjures a mirage city (gandharvanagara).
पुरः सर्गसमारम्भः प्रलये सर्वसंभवः ।
सर्वं पुनरिदं राम चक्रवत्परिवर्तते ॥ ८७ ॥
puraḥ sargasamārambhaḥ pralaye sarvasaṃbhavaḥ ,
sarvaṃ punaridaṃ rāma cakravatparivartate 87
87. puraḥ sargasamārambhaḥ pralaye sarvasambhavaḥ
sarvam punaḥ idam rāma cakravat parivartate
87. rāma,
puraḥ sargasamārambhaḥ,
pralaye sarvasambhavaḥ,
punaḥ idam sarvam cakravat parivartate
87. O Rāma, creation commences, and at the time of dissolution, all things merge back into their source. Indeed, this entire universe revolves repeatedly, like a wheel.
किमेतस्मिन्महामायाडम्बरे दीर्घशम्बरे ।
राम सत्यमसत्यं वा निर्णेयं यदिहोच्यते ॥ ८८ ॥
kimetasminmahāmāyāḍambare dīrghaśambare ,
rāma satyamasatyaṃ vā nirṇeyaṃ yadihocyate 88
88. kim etasmin mahāmāyāḍambare dīrghaśambare rāma
satyam asatyam vā nirṇeyam yat iha ucyate
88. rāma,
etasmin mahāmāyāḍambare dīrghaśambare,
yat iha ucyate,
kim satyam vā asatyam nirṇeyam
88. O Rāma, in this grand spectacle of great illusion (māyā), this protracted delusion, what is declared here - is it truth or untruth? This must be ascertained.
दाशूराख्यायिकेवेयं राम संसारचक्रिका ।
कल्पनारचिताकारा वस्तुशून्या न वस्तुतः ॥ ८९ ॥
dāśūrākhyāyikeveyaṃ rāma saṃsāracakrikā ,
kalpanāracitākārā vastuśūnyā na vastutaḥ 89
89. dāśūrākhyāyikā iva iyam rāma saṃsāracakrikā
kalpanāracitākārā vastuśūnyā na vastutaḥ
89. rāma,
iyam saṃsāracakrikā dāśūrākhyāyikā iva kalpanāracitākārā vastuśūnyā na vastutaḥ
89. O Rāma, this cycle of transmigration (saṃsāra) is like the tale of Dāśūra: its form is constructed by imagination, devoid of true reality, and not substantial in essence.
अविरलमिदमाततं विकल्पैरसदुदितैरपि तैर्द्विचन्द्रकल्पैः ।
विरचितमसतानुपन्नसत्यं जगदिह तेन विमूढता किमुत्था ॥ ९० ॥
aviralamidamātataṃ vikalpairasaduditairapi tairdvicandrakalpaiḥ ,
viracitamasatānupannasatyaṃ jagadiha tena vimūḍhatā kimutthā 90
90. aviralam idam ātatam vikalpaiḥ asat
uditaiḥ api taiḥ dvicandrakalpaiḥ
viracitam asatā anupannasatyam
jagat iha tena vimūḍhatā kim utthā
90. iha idam aviralam ātatam jagat asatā vikalpaiḥ api taiḥ dvicandrakalpaiḥ asat uditaiḥ viracitam anupannasatyam.
tena kim vimūḍhatā utthā?
90. This dense and pervasive world here is created by unreal mental constructs, even by those resembling the illusion of a double moon. It is fashioned by unreality, its truth never truly arising. Therefore, why should such great delusion arise?

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 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 (current chapter) 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