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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-42

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श्रीवसिष्ठ उवाच ।
ततः स जीवो भगवन्दृष्टवान्देहसंभ्रमम् ।
आदिसर्गे नभःसंस्थः कामवस्थामुपैति हि ॥ १ ॥
śrīvasiṣṭha uvāca ,
tataḥ sa jīvo bhagavandṛṣṭavāndehasaṃbhramam ,
ādisarge nabhaḥsaṃsthaḥ kāmavasthāmupaiti hi 1
1. śrī-vasiṣṭhaḥ uvāca .
tataḥ saḥ jīvaḥ bhagavan dṛṣṭavān deha-saṃbhramam ādi-sarge nabhas-saṃsthaḥ kāma-avasthām upa-eti hi
1. śrī-vasiṣṭhaḥ uvāca.
tataḥ he bhagavan saḥ jīvaḥ deha-saṃbhramam dṛṣṭavān.
ādi-sarge nabhas-saṃsthaḥ hi kāma-avasthām upa-eti
1. Śrī Vasiṣṭha said: Then, O Lord (Bhagavan), that individual soul (jīva) perceived the illusion (saṃbhrama) of the body. How indeed could it, existing in space (nabhaḥ-saṃstha) at the beginning of creation, attain the state of desire (kāmāvasthā)?
ईश्वर उवाच ।
परस्मात्परमे व्योम्नि पूर्वोक्तक्रमतो वपुः ।
जीवः पश्यति संपन्नं स च स्वप्ननरो यथा ॥ २ ॥
īśvara uvāca ,
parasmātparame vyomni pūrvoktakramato vapuḥ ,
jīvaḥ paśyati saṃpannaṃ sa ca svapnanaro yathā 2
2. īśvaraḥ uvāca parasmāt parame vyomni pūrvoktakramataḥ
vapuḥ jīvaḥ paśyati sampannaṃ saḥ ca svapnanaraḥ yathā
2. jīvaḥ parasmāt parame vyomni pūrvoktakramataḥ
sampannaṃ vapuḥ paśyati saḥ ca yathā svapnanaraḥ
2. The Lord (Īśvara) said: The individual soul (jīva) perceives its body, fully formed, in the supreme space (vyomni), following the sequence previously described, just as a person in a dream perceives their own body.
सर्वगत्वाच्चिद्धनस्य कार्यं स्वप्ननरोऽपि हि ।
यथा करोत्याशु तथा जीवोऽद्यापि शरीरधृक् ॥ ३ ॥
sarvagatvācciddhanasya kāryaṃ svapnanaro'pi hi ,
yathā karotyāśu tathā jīvo'dyāpi śarīradhṛk 3
3. sarvagatvāt ciddhanasya kāryaṃ svapnanaraḥ api hi
yathā karoti āśu tathā jīvaḥ adyāpi śarīradhṛk
3. ciddhanasya sarvagatvāt yathā svapnanaraḥ api
kāryaṃ āśu karoti tathā adyāpi śarīradhṛk jīvaḥ
3. Because of the omnipresence of the essence of consciousness (cidghana), just as a dream-person performs actions swiftly, so too does the individual soul (jīva), though embodied even now.
सनातनोऽहमव्यक्तः पुमानित्यभिधां ततः ।
करोत्यात्मनि तेनाशु प्रथमः प्रथितः पुमान् ॥ ४ ॥
sanātano'hamavyaktaḥ pumānityabhidhāṃ tataḥ ,
karotyātmani tenāśu prathamaḥ prathitaḥ pumān 4
4. sanātanaḥ aham avyaktaḥ pumān iti abhidhāṃ tataḥ
karoti ātmani tena āśu prathamaḥ prathitaḥ pumān
4. tataḥ prathamaḥ prathitaḥ pumān ātmani ahaṃ
sanātanaḥ avyaktaḥ pumān iti abhidhāṃ tena āśu karoti
4. Thereupon, that first, renowned cosmic person (puruṣa) swiftly applies to himself the designation: 'I am the eternal, unmanifest (puruṣa).'
एवं स सर्गे कस्मिंश्चित्प्रथमोऽथ सदाशिवः ।
कस्मिंश्चिद्विष्णुरित्युक्तो नाभ्युत्पन्नः पितामहः ॥ ५ ॥
evaṃ sa sarge kasmiṃścitprathamo'tha sadāśivaḥ ,
kasmiṃścidviṣṇurityukto nābhyutpannaḥ pitāmahaḥ 5
5. evaṃ saḥ sarge kasmiṃścit prathamaḥ atha sadāśivaḥ
kasmiṃścit viṣṇuḥ iti uktaḥ na abhyutpannaḥ pitāmahaḥ
5. evam saḥ kasmiṃścit sarge prathamaḥ atha sadāśivaḥ
kasmiṃścit viṣṇuḥ iti uktaḥ pitāmahaḥ na abhyutpannaḥ
5. Thus, in some creations, he is the primal Sadāśiva, while in others he is called Viṣṇu. The progenitor (pitāmaha) Brahmā, however, is not yet manifested.
पितामहः स कस्मिंश्चित्कस्मिंश्चिदपि चेतरः ।
स च संकल्पपुरुषः संकल्पान्मूर्तिमास्थितः ॥ ६ ॥
pitāmahaḥ sa kasmiṃścitkasmiṃścidapi cetaraḥ ,
sa ca saṃkalpapuruṣaḥ saṃkalpānmūrtimāsthitaḥ 6
6. pitāmahaḥ saḥ kasmiṃścit kasmiṃścid api ca itaraḥ
saḥ ca saṅkalpapuruṣaḥ saṅkalpāt mūrtim āsthitaḥ
6. saḥ pitāmahaḥ kasmiṃścit kasmiṃścid api ca itaraḥ
saḥ ca saṅkalpapuruṣaḥ saṅkalpāt mūrtim āsthitaḥ
6. He, the grandfather (Brahmā), is present in some aspect and also in another. He is a cosmic person (puruṣa) whose essence is intention, and who has assumed a form directly from his resolve.
पुष्टः प्रथमसंकल्पस्तां मनोमूर्तिमास्थितः ।
यद्यथा कल्पयत्याशु तत्तथानुभवत्यलम् ॥ ७ ॥
puṣṭaḥ prathamasaṃkalpastāṃ manomūrtimāsthitaḥ ,
yadyathā kalpayatyāśu tattathānubhavatyalam 7
7. puṣṭaḥ prathama-saṅkalpaḥ tām manomūrtim āsthitaḥ
yat yathā kalpayati āśu tat tathā anubhavati alam
7. puṣṭaḥ prathama-saṅkalpaḥ tām manomūrtim āsthitaḥ
yat yathā āśu kalpayati tat tathā alam anubhavati
7. The primary resolve (saṅkalpa), being fully developed and strengthened, assumed that mental form (manomūrti). Whatever it quickly conceives, that it fully experiences in the same manner.
तत्त्वसद्रूपमखिलं शून्यवेतालको यथा ।
भ्रमदृष्ट्या तु सद्रूपमित्यहंता जगद्गतिः ॥ ८ ॥
tattvasadrūpamakhilaṃ śūnyavetālako yathā ,
bhramadṛṣṭyā tu sadrūpamityahaṃtā jagadgatiḥ 8
8. tattva-sad-rūpam akhilam śūnya-vetālakaḥ yathā
bhrama-dṛṣṭyā tu sad-rūpam iti ahaṃtā jagad-gatiḥ
8. akhilam tattva-sad-rūpam śūnya-vetālakaḥ yathā tu
bhrama-dṛṣṭyā sad-rūpam iti ahaṃtā jagad-gatiḥ
8. The entire universe, whose essential nature (tattva) is true reality, appears like a phantom-demon of emptiness (śūnya-vetālakaḥ) – an illusion. However, through delusive perception, it is regarded as truly existing. Thus, the ego-sense (ahaṃtā) itself is the moving force of this world (jagad-gatiḥ).
द्रष्टादिपुरुषस्त्वेवं स्वयं संपद्यते हि यः ।
स निमेषं प्रति व्योम समुदेत्यथ नीयते ॥ ९ ॥
draṣṭādipuruṣastvevaṃ svayaṃ saṃpadyate hi yaḥ ,
sa nimeṣaṃ prati vyoma samudetyatha nīyate 9
9. draṣṭā-adi-puruṣaḥ tu evam svayam saṃpadyate hi
yaḥ saḥ nimeṣam prati vyoma samudeti atha nīyate
9. yaḥ draṣṭā-adi-puruṣaḥ tu evam svayam hi saṃpadyate
saḥ nimeṣam prati vyoma samudeti atha nīyate
9. The primeval perceiver (puruṣa), who thus indeed manifests himself, that very one emerges into space moment by moment, and then is re-absorbed.
निमेष एव कल्पो यो महाकल्पपरम्पराम् ।
प्रतिभासविपर्यासमात्रेणानुभवत्यलम् ॥ १० ॥
nimeṣa eva kalpo yo mahākalpaparamparām ,
pratibhāsaviparyāsamātreṇānubhavatyalam 10
10. nimēṣaḥ eva kalpaḥ yaḥ mahākalpaparamparām
pratibhāsaviparyāsamātreṇa anubhavati alam
10. yaḥ pratibhāsaviparyāsamātreṇa mahākalpaparamparām alam anubhavati,
saḥ nimēṣaḥ eva kalpaḥ
10. That which, through a mere distortion of perception, fully experiences a succession of great cosmic ages (mahākalpa) as a mere blink of an eye, is itself a cosmic age (kalpa).
परमाणौ परमाणौ व्योम्नि व्योम्नि क्षणे क्षणे ।
सर्गकल्पमहाकल्पभावाभावा भवन्ति ते ॥ ११ ॥
paramāṇau paramāṇau vyomni vyomni kṣaṇe kṣaṇe ,
sargakalpamahākalpabhāvābhāvā bhavanti te 11
11. paramāṇau paramāṇau vyomni vyomni kṣaṇe kṣaṇe
sargakalpamahākalpabhāvābhāvāḥ bhavanti te
11. paramāṇau paramāṇau vyomni vyomni kṣaṇe kṣaṇe
te sargakalpamahākalpabhāvābhāvāḥ bhavanti
11. In every single atom (paramāṇu), in every expanse of space (vyoman), and in every passing moment, there arise these creations (sarga), cosmic ages (kalpa), great cosmic ages (mahākalpa), and states of existence and non-existence.
दृश्यन्ते केचिदन्योन्यं साधर्म्याद्वासनागतेः ।
मिथः केचिन्न दृश्यन्ते दृष्टेनाथ सदात्मना ॥ १२ ॥
dṛśyante kecidanyonyaṃ sādharmyādvāsanāgateḥ ,
mithaḥ kecinna dṛśyante dṛṣṭenātha sadātmanā 12
12. dṛśyantē kēcit anyōnyam sādharmyāt vāsanāgatēḥ
mithaḥ kēcit na dṛśyantē dṛṣṭēna atha sadātmanā
12. kēcit vāsanāgatēḥ sādharmyāt anyōnyam dṛśyantē.
atha kēcit mithaḥ na dṛśyantē,
(kintu) sadātmanā dṛṣṭēna (bhavanti)
12. Some (entities or worlds) are perceived by each other due to the similarity of their mental impressions (vāsanā). Others are not mutually perceived, but they are all seen by the eternal Self (ātman).
सर्गाः सर्गेण सर्वत्र संभवन्ति न ते शिवे ।
भवन्ति परमे व्योम्नि व्योमरूपा इति स्वयम् ॥ १३ ॥
sargāḥ sargeṇa sarvatra saṃbhavanti na te śive ,
bhavanti parame vyomni vyomarūpā iti svayam 13
13. sargāḥ sargeṇa sarvatra sambhavanti na te śive
bhavanti parame vyomni vyomarūpāḥ iti svayam
13. śive,
te sargāḥ sargeṇa sarvatra na sambhavanti.
parame vyomni vyomarūpāḥ iti svayam bhavanti.
13. O tranquil one (śive), these creations (sarga) do not arise everywhere from other creations (sarga); rather, they come into being in the supreme space (vyoman) as inherently having the form of space (vyoman) itself.
स्वयं च सदसद्रूपा लीयन्ते स्वप्नशैलवत् ।
सर्गैर्न देश आक्रान्तो न च कालो न कर्तृता ॥ १४ ॥
svayaṃ ca sadasadrūpā līyante svapnaśailavat ,
sargairna deśa ākrānto na ca kālo na kartṛtā 14
14. svayam ca sat-asat-rūpāḥ līyante svapna-śaila-vat |
sargaiḥ na deśaḥ ākrāntaḥ na ca kālaḥ na kartṛtā ||
14. sat-asat-rūpāḥ svayam ca svapna-śaila-vat līyante sargaiḥ deśaḥ na ākrāntaḥ,
ca kālaḥ na,
ca kartṛtā na
14. The creations themselves, appearing as both existent and non-existent, dissolve just like a mountain in a dream. Space is not occupied by these creations, nor is time, nor is there any real agency (kartṛtā).
न चैते तत्स्वरूपा वा न कल्प्यं नापि च क्षणः ।
न चेदं जायते किंचिन्न च किंचन नश्यति ॥ १५ ॥
na caite tatsvarūpā vā na kalpyaṃ nāpi ca kṣaṇaḥ ,
na cedaṃ jāyate kiṃcinna ca kiṃcana naśyati 15
15. na ca ete tat-sva-rūpāḥ vā na kalpyam na api ca kṣaṇaḥ
| na ca idam jāyate kiñcit na ca kiñcana naśyati ||
15. ca na ete tat-sva-rūpāḥ vā,
na kalpyam,
api ca na kṣaṇaḥ ca na idam kiñcit jāyate,
ca na kiñcana naśyati
15. Nor are these (creations) truly of that essential nature; they are not a mere conceptualization (kalpyam), nor even a fleeting moment (kṣaṇa). Indeed, nothing whatsoever is born here, and nothing whatsoever perishes.
सर्वं संकल्परूपेण चिच्चमत्कुरुते चिति ।
स्वप्नपत्तननिर्माणपातोत्पातनवज्जगत् ॥ १६ ॥
sarvaṃ saṃkalparūpeṇa ciccamatkurute citi ,
svapnapattananirmāṇapātotpātanavajjagat 16
16. sarvam saṅkalpa-rūpeṇa cit camatkurute citi |
svapna-pattana-nirmāṇa-pāta-utpātana-vat jagat ||
16. cit citi saṅkalpa-rūpeṇa sarvam jagat camatkurute
jagat svapna-pattana-nirmāṇa-pāta-utpātana-vat
16. All of this, the entire universe (jagat), appears in the form of thought-constructs (saṅkalpa), as Consciousness (cit) wondrously manifests within Consciousness (citi) itself. It is just like the construction, collapse, and re-creation of a city in a dream.
न देशकालक्रमणं करोति च मनागपि ।
यथा संकल्पशैलेन देशकालाद्यनन्तकम् ॥ १७ ॥
na deśakālakramaṇaṃ karoti ca manāgapi ,
yathā saṃkalpaśailena deśakālādyanantakam 17
17. na deśa-kāla-kramaṇam karoti ca manāk api |
yathā saṅkalpa-śailena deśa-kāla-ādi-anantakam ||
17. ca manāk api (idam) deśa-kāla-kramaṇam na karoti yathā
saṅkalpa-śailena deśa-kāla-ādi-anantakam (bhavati)
17. It (this manifestation) does not traverse space or time even in the slightest. Just as a mountain generated by thought (saṅkalpa) can instantly create an infinity of space, time, and other such phenomena.
आक्रान्तमपि नाक्रान्तं तथैव जगता सता ।
अथ नाक्रान्तमाक्रान्तमिव संकल्पमेरुणा ॥ १८ ॥
ākrāntamapi nākrāntaṃ tathaiva jagatā satā ,
atha nākrāntamākrāntamiva saṃkalpameruṇā 18
18. ākrāntam api na ākrāntam tathā eva jagatā satā
atha na ākrāntam ākrāntam iva saṅkalpa-meruṇā
18. jagatā satā ākrāntam api na ākrāntam tathā eva
atha na ākrāntam saṅkalpa-meruṇā ākrāntam iva
18. Though permeated, it is not permeated by the existing world. And that which is not permeated appears as if permeated by the mountain of intention (saṅkalpa).
यथोच्चैर्देशकालादि तथैव जगता सता ।
संपद्यते यथा योऽसौ पुरुषः सर्वकारकः ॥ १९ ॥
yathoccairdeśakālādi tathaiva jagatā satā ,
saṃpadyate yathā yo'sau puruṣaḥ sarvakārakaḥ 19
19. yathā uccaiḥ deśa-kāla-ādi tathā eva jagatā satā
sampadyate yathā yaḥ asau puruṣaḥ sarva-kārakaḥ
19. yathā deśa-kāla-ādi uccaiḥ sampadyate,
tathā eva yaḥ asau sarva-kārakaḥ puruṣaḥ jagatā satā sampadyate
19. Just as space, time, and so on manifest prominently, so too does that "puruṣa" (cosmic person), who is the creator of all, become the existing world.
अनेनैव क्रमेणेह कटिः संपद्यते क्षणात् ।
तस्थुषामेवमेवेह जातयो हि चतुर्विधाः ॥ २० ॥
anenaiva krameṇeha kaṭiḥ saṃpadyate kṣaṇāt ,
tasthuṣāmevameveha jātayo hi caturvidhāḥ 20
20. anena eva krameṇa iha kaṭiḥ sampadyate kṣaṇāt
tasthuṣām evam eva iha jātayaḥ hi catur-vidhāḥ
20. iha anena eva krameṇa kaṭiḥ kṣaṇāt sampadyate;
evam eva iha tasthuṣām hi catur-vidhāḥ jātayaḥ
20. By this very process here, a pot (or form) comes into being instantly. Similarly, for those who exist here, there are indeed four kinds of births/species.
रुद्राद्यास्तृणपर्यन्ताः संपद्यन्ते क्षणं प्रति ।
परमाणूपमाः सन्ति तथा केचिदणूपमाः ॥ २१ ॥
rudrādyāstṛṇaparyantāḥ saṃpadyante kṣaṇaṃ prati ,
paramāṇūpamāḥ santi tathā kecidaṇūpamāḥ 21
21. rudra-ādyāḥ tṛṇa-paryantāḥ sampadyante kṣaṇam
prati paramāṇu-upamāḥ santi tathā kecit aṇu-upamāḥ
21. rudra-ādyāḥ tṛṇa-paryantāḥ kṣaṇam prati sampadyante
kecit paramāṇu-upamāḥ santi tathā kecit aṇu-upamāḥ
21. From Rudra and other deities down to grass, all manifest every moment. Some are like atoms, and similarly, some are like minute particles.
एष एव क्रमस्तेषां सति वाऽसति सर्गके ।
अस्याः संसारमायाया एवंभूतार्थभावनात् ॥ २२ ॥
eṣa eva kramasteṣāṃ sati vā'sati sargake ,
asyāḥ saṃsāramāyāyā evaṃbhūtārthabhāvanāt 22
22. eṣaḥ eva kramaḥ teṣām sati vā asati sargake
asyāḥ saṃsāramāyāyāḥ evaṃbhūtārthabhāvanāt
22. asyāḥ saṃsāramāyāyāḥ evaṃbhūtārthabhāvanāt
sargake sati vā asati eṣaḥ eva kramaḥ teṣām
22. This is indeed the order for them, whether creation (sarga) is present or absent, owing to the contemplation of the true nature of reality in this illusion (māyā) of transmigration (saṃsāra).
भेदोपशान्तावभ्यासाद्भवत्युपगतः शिवः ।
निमेषशतभागार्धमात्रमेव परा चितिः ॥ २३ ॥
bhedopaśāntāvabhyāsādbhavatyupagataḥ śivaḥ ,
nimeṣaśatabhāgārdhamātrameva parā citiḥ 23
23. bhedopaśāntau abhyāsāt bhavati upagataḥ śivaḥ
nimeṣaśatabhāgārdhamātram eva parā citiḥ
23. abhyāsāt bhedopaśāntau śivaḥ upagataḥ bhavati.
parā citiḥ nimeṣaśatabhāgārdhamātram eva (bhavati)
23. Through sustained practice (abhyāsa), upon the pacification of all distinctions, the auspicious (Śiva) state is attained. The Supreme Consciousness (parā citiḥ) manifests in merely half of a hundredth part of a wink.
स्वरूपतश्चेल्लुठिता सैषोदेत्यनवस्थितिः ।
सा ज्ञरूपा शिलाकाश इव चित्स्वात्मनिस्थिता ॥ २४ ॥
svarūpataścelluṭhitā saiṣodetyanavasthitiḥ ,
sā jñarūpā śilākāśa iva citsvātmanisthitā 24
24. svarūpataḥ ca cet luṭhitā sā eṣā udeti anavasthitiḥ
sā jñarūpā śilākāśaḥ iva cit svātmanisthitā
24. cet sā svarūpataḥ luṭhitā,
(tarhi) eṣā anavasthitiḥ udeti.
sā jñarūpā cit śilākāśaḥ iva svātmanisthitā (asti)
24. If it (consciousness) were to deviate from its inherent nature (svarūpa), then this unstable state would manifest. However, that Consciousness (cit), which is characterized by pure knowing (jñarūpā), remains established within its own self (ātman), like the space inside a rock (śilākāśa).
तदनाद्यवभासात्म ब्रह्मशब्देन गीयते ।
अस्मिन्प्रौढिं गते सर्गे महाचिद्द्योतनं न च ॥ २५ ॥
tadanādyavabhāsātma brahmaśabdena gīyate ,
asminprauḍhiṃ gate sarge mahāciddyotanaṃ na ca 25
25. tat anādyavabhāsātma brahmaśabdena gīyate
asmin prauḍhim gate sarge mahācitdyotanam na ca
25. anādyavabhāsātma tat brahmaśabdena gīyate.
ca asmin sarge prauḍhim gate (sati) mahācitdyotanam na (bhavati)
25. That (reality) whose very nature (ātman) is beginningless illumination (avabhāsa) is designated by the term (brahman). And when this creation (sarga) reaches its full maturity, there is no (separate) manifestation of the Great Consciousness (mahācit).
संगतासत्यदिग्देशकालांशपरमाणुता ।
जीवतामागता भूततन्मात्रवलनाक्रमात् ॥ २६ ॥
saṃgatāsatyadigdeśakālāṃśaparamāṇutā ,
jīvatāmāgatā bhūtatanmātravalanākramāt 26
26. saṅgatāsatya-digdeśakālāṃśaparamāṇutā
jīvatām āgatā bhūtatantmātravalanākramāt
26. jīvatām āgatā saṅgatāsatya-digdeśakālāṃśaparamāṇutā
bhūtatantmātravalanākramāt
26. Through the sequential agitation of the subtle elements (tanmātra), the state of a living entity (jīvatā) is attained, characterized by its association with illusory direction, space, time, constituent parts, and an atomic nature.
भवत्यङ्ग मृगीवीरुत्कीटदेवासुरादिकम् ।
यस्मिन्नित्ये ततेऽनन्ते दृढे स्रगिव तिष्ठति ॥ २७ ॥
bhavatyaṅga mṛgīvīrutkīṭadevāsurādikam ,
yasminnitye tate'nante dṛḍhe sragiva tiṣṭhati 27
27. bhavati aṅga mṛgīvīrutkīṭadevāsurādikam yasmin
nitye tate anante dṛḍhe srak iva tiṣṭhati
27. aṅga mṛgīvīrutkīṭadevāsurādikam yasmin nitye
tate anante dṛḍhe srak iva tiṣṭhati bhavati
27. Oh dear one, in that eternal, all-pervading, infinite, and firm reality, various beings such as deer, plants, insects, gods, and asuras come into existence and remain, like a garland.
सदसद्ग्रथितं विश्वं विश्वगे विश्वकर्मणि ।
न तद्दूरे न निकटे नोर्ध्वे नाधो न तेन मे ।
न पूर्वं नाद्य न प्रातर्न सन्नासन्न मध्यमम् ॥ २८ ॥
sadasadgrathitaṃ viśvaṃ viśvage viśvakarmaṇi ,
na taddūre na nikaṭe nordhve nādho na tena me ,
na pūrvaṃ nādya na prātarna sannāsanna madhyamam 28
28. sadasadgrathitam viśvam viśvage viśvakarmaṇi
na tat dūre na nikaṭe na ūrdhve
na adhaḥ na tena me na pūrvam na adya
na prātaḥ na sat na asat na madhyamam
28. viśvam sadasadgrathitam viśvage viśvakarmaṇi
tat na dūre na nikaṭe na ūrdhve
na adhaḥ na tena me na pūrvam na adya
na prātaḥ na sat na asat na madhyamam
28. The universe (viśva), which is interwoven with both existence and non-existence, resides in the all-pervading and all-creating (viśvakarman) reality. That reality is neither far nor near, neither above nor below, nor is it separated from me by any such distinction. It is neither past nor present nor future, nor is it existent, non-existent, or intermediate.
अनुभवकलनामृतेऽस्य माता भवति न सर्वविकल्पनेष्वसत्सु ।
फलदुरुविभवा प्रमाणमाला स्थितिमुपयाति न वारिणीव वह्निः ॥ २९ ॥
anubhavakalanāmṛte'sya mātā bhavati na sarvavikalpaneṣvasatsu ,
phaladuruvibhavā pramāṇamālā sthitimupayāti na vāriṇīva vahniḥ 29
29. anubhavakalanām ṛte asya mātā
bhavati na sarvavikalpaneṣu asatsu
phaladuruvibhavā pramāṇamālā
sthitim upayāti na vāriṇī iva vahniḥ
29. asya mātā anubhavakalanām ṛte
sarvavikalpaneṣu asatsu na bhavati
phaladuruvibhavā pramāṇamālā
vāriṇī iva vahniḥ na sthitim upayāti
29. The ultimate source (mātā) of this (reality) does not exist, when all mental constructs (vikalpa) are unreal, apart from the conceptualization of direct experience (anubhava). A series of proofs (pramāṇa), even if possessing mighty significance (vibhava), does not attain stability, just as fire (vahni) cannot exist in water.
यथापृष्टं मुने प्रोक्तं त्वयि कल्याणमस्तु ते ।
दिशं प्रयामोऽभिमतामागच्छोत्तिष्ठ पार्वति ॥ ३० ॥
yathāpṛṣṭaṃ mune proktaṃ tvayi kalyāṇamastu te ,
diśaṃ prayāmo'bhimatāmāgacchottiṣṭha pārvati 30
30. yathāpṛṣṭam mune proktam tvayi kalyāṇam astu te |
diśam prayāmaḥ abhimatām āgaccha uttiṣṭha pārvati ||
30. mune,
yathāpṛṣṭam tvayi proktam.
te kalyāṇam astu.
pārvati,
abhimatām diśam prayāmaḥ.
āgaccha,
uttiṣṭha.
30. O sage, what you asked has been explained to you. May welfare be yours. We are going to our desired destination. Pārvatī, come, rise up!
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा नीलकण्ठोऽसौ त्यक्तपुष्पाञ्जलौ मयि ।
ततार परिवारेण सममम्बरकोटरम् ॥ ३१ ॥
śrīvasiṣṭha uvāca ,
ityuktvā nīlakaṇṭho'sau tyaktapuṣpāñjalau mayi ,
tatāra parivāreṇa samamambarakoṭaram 31
31. śrīvasiṣṭhaḥ uvāca | iti uktvā nīlakaṇṭhaḥ asau
tyaktapuṣpāñjalau mayi | tatāra parivāreṇa samam ambarakoṭaram ||
31. śrīvasiṣṭhaḥ uvāca.
asau nīlakaṇṭhaḥ iti uktvā,
mayi tyaktapuṣpāñjalau (sati),
parivāreṇa samam ambarakoṭaram tatāra.
31. Śrī Vasiṣṭha said: Having spoken thus, that Blue-throated (Nīlakaṇṭha) Lord (Śiva), just as I released my offering of flowers, crossed over to the vault of the sky (ambarakkoṭara) along with his retinue.
तस्मिन्गते त्रिभुवनाधिपतावुमेशे स्थित्वा क्षणं तदनु संस्मृतिपूर्वमेव ।
अङ्गीकृतं नवपवित्रधिया मयात्मदेवार्चनं शमवतैव जिहासितं तत् ॥ ३२ ॥
tasmingate tribhuvanādhipatāvumeśe sthitvā kṣaṇaṃ tadanu saṃsmṛtipūrvameva ,
aṅgīkṛtaṃ navapavitradhiyā mayātmadevārcanaṃ śamavataiva jihāsitaṃ tat 32
32. tasmin gate tribhuvanādhipatau umeśe
sthitvā kṣaṇam tat anu saṃsmṛtipūrvam eva
| aṅgīkṛtam navapavitradhiyā mayā
ātmadevārcanam śamavatā eva jihāsitam tat ||
32. tribhuvanādhipatau umeśe tasmin gate (sati),
(aham) kṣaṇam sthitvā.
tat anu,
navapavitradhiyā mayā saṃsmṛtipūrvam eva ātmadevārcanam aṅgīkṛtam.
tat (api) śamavatā eva (mayā) jihāsitam (āsīt).
32. When Umeśa, the lord of the three worlds, had departed, I remained for a moment. Then, with my intellect newly purified and exactly as I had previously recalled, I undertook that worship of the chosen deity (ātmadevārcana). However, I, being tranquil, had indeed already desired to give it up.

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

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (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 (current chapter) 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