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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-46

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श्रीराम उवाच ।
भगवन्सर्वसारज्ञ त्वयैषा बिल्वरूपिणी ।
महाचिद्धनसत्तेह कथितेति मतिर्मम ॥ १ ॥
śrīrāma uvāca ,
bhagavansarvasārajña tvayaiṣā bilvarūpiṇī ,
mahāciddhanasatteha kathiteti matirmama 1
1. śrīrāma uvāca bhagavan sarva-sārajña tvayā eṣā bilvarūpiṇī
mahā-cit-ghana-sattā iha kathitā iti matiḥ mama
1. śrīrāma uvāca: bhagavan sarva-sārajña,
tvayā iha eṣā bilvarūpiṇī mahā-cit-ghana-sattā kathitā iti mama matiḥ.
1. Śrī Rāma said: O Venerable one, knower of all essences, my understanding is that you have described here this great mass of conscious existence (mahā-cit-ghana-sattā) which takes the form of the Bilva tree.
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चिन्मज्जारूपमखिलमहंतादीदमाततम् ।
न मनागपि भेदोऽस्ति द्वैतैक्यकलनात्मकः ॥ २ ॥
cinmajjārūpamakhilamahaṃtādīdamātatam ,
na manāgapi bhedo'sti dvaitaikyakalanātmakaḥ 2
2. cinmajjarūpam akhilam ahantādi idam ātatam na
manāk api bhedaḥ asti dvaitaikyakalanātmakaḥ
2. idam akhilam ahantādi cinmajjarūpam ātatam
dvaitaikyakalanātmakaḥ manāk api bhedaḥ na asti
2. The entirety of this (universe), beginning with egoity (ahaṅkāra), is permeated by the essential nature of consciousness. There is not even the slightest distinction, whether conceived as duality or unity.
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श्रीवसिष्ठ उवाच ।
यथा ब्रह्माण्डकूश्माण्डमज्जामेर्वादिसंस्थितिः ।
तथा चिद्विल्वमज्जेयं ब्रह्माण्डादिजगत्स्थितिः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
yathā brahmāṇḍakūśmāṇḍamajjāmervādisaṃsthitiḥ ,
tathā cidvilvamajjeyaṃ brahmāṇḍādijagatsthitiḥ 3
3. śrīvasiṣṭha uvāca yathā brahmāṇḍakūṣmāṇḍamajjamervādisaṃsthitiḥ
tathā citvilvamajjā iyam brahmāṇḍādijagatsthitiḥ
3. śrīvasiṣṭha uvāca yathā brahmāṇḍakūṣmāṇḍamajjamervādisaṃsthitiḥ
tathā iyam citvilvamajjā brahmāṇḍādijagatsthitiḥ
3. Śrī Vasiṣṭha said: Just as the arrangement of Mount Meru and other cosmic features exists within the pith of a cosmic gourd-like universe (brahmāṇḍa-kūṣmāṇḍa-majja), so also is this pith of the consciousness-bilva fruit (cit-bilva) the disposition of the universe (brahmāṇḍa) and the entire world.
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सृष्टिचिद्विल्वमज्जा स्यात्स्वाधारान्यत्वसंभवे ।
विनाशः सर्वगस्यास्य न चैतत्संभवत्यलम् ॥ ४ ॥
sṛṣṭicidvilvamajjā syātsvādhārānyatvasaṃbhave ,
vināśaḥ sarvagasyāsya na caitatsaṃbhavatyalam 4
4. sṛṣṭicitvilvamajjā syāt svādhārānyatvasaṃbhave
vināśaḥ sarvagasya asya na ca etat saṃbhavati alam
4. sṛṣṭicitvilvamajjā svādhārānyatvasaṃbhave vināśaḥ
syāt ca asya sarvagasya etat alam na saṃbhavati
4. This creation, which is the pith of the consciousness-bilva fruit, would face destruction if there were a possibility of it having a different support. However, such a possibility for this all-pervading (consciousness) is simply not viable.
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चितेर्मरीचबीजस्य जगदाख्या चमत्कृतिः ।
स्थिता सौषुप्तसौम्यान्तः शिलान्तःसंनिवेशवत् ॥ ५ ॥
citermarīcabījasya jagadākhyā camatkṛtiḥ ,
sthitā sauṣuptasaumyāntaḥ śilāntaḥsaṃniveśavat 5
5. citeḥ marīcabījasya jagadākhyā camatkṛtiḥ
sthitā sauṣuptasaumyāntaḥ śilāntaḥsaṃniveśavat
5. jagadākhyā camatkṛtiḥ citeḥ marīcabījasya
sauṣuptasaumyāntaḥ śilāntaḥsaṃniveśavat sthitā
5. This marvelous appearance called the world is a subtle emanation of consciousness, like a seed of a mirage (an illusion). It resides within the tranquil state of deep sleep, similar to a formation embedded within a rock.
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अत्रेमामिन्दुवदन चित्रां विस्मयकारिणीम् ।
वर्ण्यमानां मया रम्यामन्यामाख्यायिकां श्रृणु ॥ ६ ॥
atremāminduvadana citrāṃ vismayakāriṇīm ,
varṇyamānāṃ mayā ramyāmanyāmākhyāyikāṃ śrṛṇu 6
6. atra imām induvadana citrām vismayakāriṇīm
varṇyamānām mayā ramyām anyām ākhyāyikām śṛṇu
6. induvadana atra mayā varṇyamānām imām anyām
ramyām vismayakāriṇīm citrām ākhyāyikām śṛṇu
6. O moon-faced one, listen now to this other delightful, astonishing, and wonderful tale as it is being narrated by me.
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स्निग्धा स्पष्टा मृदुस्पर्शा महाविस्तारशालिनी ।
निविडा नित्यमक्षुब्धा क्वचिदस्ति महाशिला ॥ ७ ॥
snigdhā spaṣṭā mṛdusparśā mahāvistāraśālinī ,
niviḍā nityamakṣubdhā kvacidasti mahāśilā 7
7. snigdhā spaṣṭā mṛdusparśā mahāvistāraśālinī
niviḍā nityam akṣubdhā kvacit asti mahāśilā
7. kvacit mahāśilā snigdhā spaṣṭā mṛdusparśā
mahāvistāraśālinī niviḍā nityam akṣubdhā asti
7. Somewhere there is a vast, smooth, clear, soft-to-the-touch, dense, and eternally undisturbed great rock.
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तस्यामन्तः प्रफुल्लानि पद्मानि सुबहून्यपि ।
सरस्यामिव रम्याणि तान्यनन्तानि सन्ति वै ॥ ८ ॥
tasyāmantaḥ praphullāni padmāni subahūnyapi ,
sarasyāmiva ramyāṇi tānyanantāni santi vai 8
8. tasyām antaḥ praphullāni padmāni subahūni api
sarasyām iva ramyāṇi tāni anantāni santi vai
8. tasyām antaḥ subahūni api praphullāni padmāni
sarasyām iva ramyāṇi tāni anantāni vai santi
8. Within that [great rock], countless blooming lotuses exist, beautiful like those in a lake; indeed, they are infinite.
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अन्योन्यप्रोतपत्राणि मिथो विघटितानि च ।
मिथश्चोपनिगूढानि गूढानि प्रकटानि च ॥ ९ ॥
anyonyaprotapatrāṇi mitho vighaṭitāni ca ,
mithaścopanigūḍhāni gūḍhāni prakaṭāni ca 9
9. anyonyaprotapatrāṇi mithaḥ vighaṭitāni ca
mithaḥ ca upanigūḍhāni gūḍhāni prakaṭāni ca
9. anyonyaprotapatrāṇi mithaḥ vighaṭitāni ca
mithaḥ upanigūḍhāni gūḍhāni ca prakaṭāni
9. Their leaves are intertwined with each other, yet some are mutually separated, and others are mutually concealed; some are deeply hidden, while others are manifest.
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अधोमुखान्यूर्ध्वमुखान्यपि तिर्यङ्मुखानि च ।
मिथोमिलितमूलानि मिथःप्रोतमुखान्यपि ॥ १० ॥
adhomukhānyūrdhvamukhānyapi tiryaṅmukhāni ca ,
mithomilitamūlāni mithaḥprotamukhānyapi 10
10. adhomukhāni ūrdhvamukhāni api tiryaṅmukhāni
ca mithomilitamūlāni mithaḥprotamukhāni api
10. adhomukhāni ūrdhvamukhāni api tiryaṅmukhāni
ca mithaḥmilitamūlāni mithaḥprotamukhāni api
10. Some are downward-facing, some upward-facing, and others sideways-facing. Their roots are mutually joined, and their mouths or openings are also mutually entwined.
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कर्णिकाजालमूलानि मूलान्तःकर्णिकानि च ।
ऊर्ध्वमूलान्यधोमूलान्यमूलानीतराणि च ॥ ११ ॥
karṇikājālamūlāni mūlāntaḥkarṇikāni ca ,
ūrdhvamūlānyadhomūlānyamūlānītarāṇi ca 11
11. karṇikājālamūlāni mūlāntaḥkarṇikāni ca
ūrdhvamūlāni adhomūlāni amūlāni itarāṇi ca
11. karṇikājālamūlāni ca mūlāntaḥkarṇikāni ca
ūrdhvamūlāni adhomūlāni amūlāni ca itarāṇi
11. Some have roots resembling networks of pericarp, and others have the pericarp within their roots. Some have roots pointing upwards, some downwards, while others are rootless, and there are still other kinds.
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तेषां च निकटे सन्ति शङ्खाः शतसहस्रशः ।
चक्रौघाश्च महाकाराः पद्मवत्संनिवेशिनः ॥ १२ ॥
teṣāṃ ca nikaṭe santi śaṅkhāḥ śatasahasraśaḥ ,
cakraughāśca mahākārāḥ padmavatsaṃniveśinaḥ 12
12. teṣām ca nikaṭe santi śaṅkhāḥ śatasahasraśaḥ
cakraughāḥ ca mahākārāḥ padmavat saṃniveśinaḥ
12. ca teṣām nikaṭe śaṅkhāḥ śatasahasraśaḥ santi
ca mahākārāḥ padmavat saṃniveśinaḥ cakraughāḥ
12. And near them are hundreds of thousands of conch shells (śaṅkha), and masses of large, disc-shaped weapons (cakra) arranged like lotuses.
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श्रीराम उवाच ।
सत्यमेतन्मया दृष्टा तादृशी सा महाशिला ।
शालग्रामे हरेर्धाम्नि विद्यते परिवारिणी ॥ १३ ॥
śrīrāma uvāca ,
satyametanmayā dṛṣṭā tādṛśī sā mahāśilā ,
śālagrāme harerdhāmni vidyate parivāriṇī 13
13. śrīrāmaḥ uvāca | satyam etat mayā dṛṣṭā tādṛśī sā
mahāśilā | śālagrāme hareḥ dhāmni vidyate parivāriṇī
13. śrīrāmaḥ uvāca etat satyam mayā tādṛśī sā mahāśilā
dṛṣṭā sā hareḥ dhāmni śālagrāme parivāriṇī vidyate
13. Śrī Rāma said: 'This is truly so; such a great stone (śilā) was seen by me. It exists in the abode (dhāman) of Hari (Viṣṇu), in Śālagrāma, surrounded by such formations.'
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श्रीवसिष्ठ उवाच ।
एवमेतद्विजानासि दृष्टवानसि तां शिलाम् ।
यो यश्च तत्र वै प्राणः समस्तादृगनन्तरः ॥ १४ ॥
śrīvasiṣṭha uvāca ,
evametadvijānāsi dṛṣṭavānasi tāṃ śilām ,
yo yaśca tatra vai prāṇaḥ samastādṛganantaraḥ 14
14. śrīvasiṣṭhaḥ uvāca evam etat vijānāsi dṛṣṭavān asi tām
śilām yaḥ yaḥ ca tatra vai prāṇaḥ samastādṛganantaraḥ
14. śrīvasiṣṭhaḥ uvāca tvam etat evam
vijānāsi tām śilām dṛṣṭavān
asi ca yaḥ yaḥ prāṇaḥ tatra vai
(saḥ) samastādṛganantaraḥ (asti)
14. Śrī Vasiṣṭha said: "You understand this well, and you have seen that stone. Whatever vital energy (prāṇa) exists there, it is indeed immediately and entirely the perceiving consciousness (dṛk), without any separation."
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मया त्वियमपूर्वैव शिलेह कथिता तव ।
यस्यामन्तर्महाकुक्षौ सर्वमस्ति च नास्ति च ॥ १५ ॥
mayā tviyamapūrvaiva śileha kathitā tava ,
yasyāmantarmahākukṣau sarvamasti ca nāsti ca 15
15. mayā tu iyam apūrvā eva śilā iha kathitā tava
yasyām antar mahākukṣau sarvam asti ca na asti ca
15. tu mayā iha iyam apūrvā śilā eva tava kathitā
yasyām mahākukṣau antar sarvam asti ca na asti ca
15. However, I have described to you here this unique stone, within whose vast interior (mahākukṣau) everything both exists and does not exist.
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चिच्छिलैषा मयोक्ता ते यस्यामन्तर्जगन्ति वै ।
घनत्वैकात्मकत्वादिवशादेषा शिलैव चित् ॥ १६ ॥
cicchilaiṣā mayoktā te yasyāmantarjaganti vai ,
ghanatvaikātmakatvādivaśādeṣā śilaiva cit 16
16. cicchilā eṣā mayā uktā te yasyām antar jaganti
vai ghanatvaikātmakatvādivaśāt eṣā śilā eva cit
16. eṣā cit śilā mayā te uktā yasyām antar jaganti vai asti
ca ghanatvaikātmakatvādivaśāt eṣā śilā eva cit (asti)
16. This stone of consciousness (cit) has been described by me to you, within which all the worlds indeed reside. On account of its density, singular nature, and other such characteristics, this stone itself is consciousness (cit).
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अप्यत्यन्तघनाङ्गायाः सुनीरन्ध्राकृतेरपि ।
विद्यतेऽन्तर्जगद्वृन्दं व्योम्नीव विपुलानिलः ॥ १७ ॥
apyatyantaghanāṅgāyāḥ sunīrandhrākṛterapi ,
vidyate'ntarjagadvṛndaṃ vyomnīva vipulānilaḥ 17
17. api atyantaghanāṅgāyāḥ sunīrandhrākṛteḥ api
vidyate antar jagadvṛndam vyomni iva vipulānilaḥ
17. atyantaghanāṅgāyāḥ api sunīrandhrākṛteḥ api (śilāyāḥ)
antar jagadvṛndam vidyate vyomni iva vipulānilaḥ (vidyate)
17. Even though it has extremely dense parts and a form utterly devoid of gaps, a multitude of worlds exists within it, just as vast wind (anila) exists in the sky (vyoman).
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द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
सन्ति तस्यां शिलायां च सुषिरं न मनागपि ॥ १८ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
santi tasyāṃ śilāyāṃ ca suṣiraṃ na manāgapi 18
18. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
santi tasyām śilāyām ca suṣiram na manāk api
18. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
tasyām śilāyām santi ca manāk api suṣiram na
18. The sky, the earth, the wind, space, mountains, rivers, and all directions exist within that stone; yet, there is not even the slightest hollow or cavity in it.
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अस्यामेव घनाङ्गात्म जगत्पद्मं विजृम्भते ।
एतस्माद्वस्तुतो नान्यदन्यच्छुद्धात्मकं च वा ॥ १९ ॥
asyāmeva ghanāṅgātma jagatpadmaṃ vijṛmbhate ,
etasmādvastuto nānyadanyacchuddhātmakaṃ ca vā 19
19. asyām eva ghana aṅga ātman jagat padmam vijṛmbhante
etasmāt vastutaḥ na anyat anyat śuddhātmakam ca vā
19. ghana aṅga ātman ! asyām eva jagat padmam vijṛmbhante .
etasmāt vastutaḥ na anyat ca vā śuddhātmakam anyat asti
19. O Self (ātman) of dense form, in this very [Self], the world-lotus blossoms. In reality, nothing else exists apart from this, nor is there anything else of a purely distinct nature.
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शङ्खपद्मादिकं लोकं पाषाणे लिख्यते यथा ।
भूतं भवद्भविष्यच्च शिलायां शालभञ्जिका ॥ २० ॥
śaṅkhapadmādikaṃ lokaṃ pāṣāṇe likhyate yathā ,
bhūtaṃ bhavadbhaviṣyacca śilāyāṃ śālabhañjikā 20
20. śaṅkhapadmādikam lokam pāṣāṇe likhyate yathā
bhūtam bhavat bhaviṣyat ca śilāyām śālabhañjikā
20. yathā śaṅkhapadmādikam lokam pāṣāṇe likhyate,
tathā bhūtam bhavat bhaviṣyat ca śālabhañjikā (iva) śilāyām (asti)
20. Just as images of conches, lotuses, and the like are carved on a stone, so too the past, present, and future exist within the stone, like a carved female figure (śālabhañjikā).
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तथास्ति तत्र तत्सर्वं संस्थानं वस्तुतो यथा ।
उपलान्तः संनिवेशो नानात्माप्येकपिण्डताम् ॥ २१ ॥
tathāsti tatra tatsarvaṃ saṃsthānaṃ vastuto yathā ,
upalāntaḥ saṃniveśo nānātmāpyekapiṇḍatām 21
21. tathā asti tatra tat sarvam saṃsthānam vastutaḥ
yathā upalāntaḥ saṃniveśaḥ nānātmā api ekapiṇḍatām
21. tathā tatra tat sarvam saṃsthānam vastutaḥ asti yathā
upalāntaḥ nānātmā saṃniveśaḥ api ekapiṇḍatām (prāpnoti)
21. Thus, all that arrangement truly exists there, just as the inner part of a stone (upalāntaḥ), though it is an arrangement of diverse forms (nānātmā saṃniveśaḥ), also achieves a state of being a single mass (ekapiṇḍatām).
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यथादत्ते तथैषा चित्पिण्डाकारैकिकां घनाम् ।
यथा पद्मः शिलाकोशादभिन्नस्तद्वपुर्मयः ॥ २२ ॥
yathādatte tathaiṣā citpiṇḍākāraikikāṃ ghanām ,
yathā padmaḥ śilākośādabhinnastadvapurmayaḥ 22
22. yathā ādatte tathā eṣā cit piṇḍākāraikikām ghanām
yathā padmaḥ śilākośāt abhinnaḥ tadvapurmayaḥ
22. yathā cit piṇḍākāraikikām ghanām ādatte,
tathā eṣā (api ādatte).
yathā padmaḥ śilākośāt abhinnaḥ tadvapurmayaḥ (asti).
22. Just as consciousness (cit) assumes a single, dense, lump-like form, so too does this consciousness. Similarly, just as a lotus, undifferentiated from its stone casing, consists of that very form (its potential within the casing).
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तथा सर्गश्चितो रूपादभिन्नोऽपि वपुर्मयः ।
सुषुप्तावस्थया चक्रपद्मलेखाः शिलोदरे ॥ २३ ॥
tathā sargaścito rūpādabhinno'pi vapurmayaḥ ,
suṣuptāvasthayā cakrapadmalekhāḥ śilodare 23
23. tathā sargaḥ citaḥ rūpāt abhinnaḥ api vapurmayaḥ
suṣuptāvasthayā cakrapadmalekhāḥ śilā udare
23. tathā sargaḥ citaḥ rūpāt abhinnaḥ api (san) vapurmayaḥ (asti).
yathā suṣuptāvasthayā cakrapadmalekhāḥ śilā udare (santi).
23. Thus, creation (sarga), though not separate from the form of consciousness (cit), is composed of that very form. Similarly, lines of wheels and lotuses (patterns) exist within the interior of a stone, as if in a state of deep sleep.
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यथा स्थिताश्चितेरन्तस्तथेयं जगदावली ।
शिलान्तः पद्मलेखाली मरिचान्तश्चमत्कृतिः ॥ २४ ॥
yathā sthitāściterantastatheyaṃ jagadāvalī ,
śilāntaḥ padmalekhālī maricāntaścamatkṛtiḥ 24
24. yathā sthitāḥ citaḥ antaḥ tathā iyam jagadāvalī
śilā antaḥ padmalekhāvalī marica antaḥ camatkṛtiḥ
24. yathā (tāḥ) sthitāḥ citaḥ antaḥ (santi),
tathā iyam jagadāvalī (asti).
(yathā) śilā antaḥ padmalekhāvalī (asti),
marica antaḥ ca camatkṛtiḥ (asti).
24. Just as [the subtle patterns] exist within consciousness (cit), so too does this procession of worlds. Similarly, within a stone, there is a series of lotus patterns, and within a pepper grain, a marvel (camatkṛti) [of potential manifestation].
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नोदेति नास्तमायाति यथा सर्गस्तथा चितौ ।
यथा पुरन्ध्र्यां मर्त्योऽन्तर्मज्जा वा बिल्वगा यथा ॥ २५ ॥
nodeti nāstamāyāti yathā sargastathā citau ,
yathā purandhryāṃ martyo'ntarmajjā vā bilvagā yathā 25
25. na udeti na astam āyāti yathā sargaḥ tathā citau
yathā purandhryām martyaḥ antaḥ majjā vā bilvagā yathā
25. yathā sargaḥ na udeti na astam āyāti,
tathā citau (saḥ asti).
yathā purandhryām martyaḥ antaḥ (asti),
vā yathā majjā bilvagā (asti).
25. Just as creation (sarga) neither arises nor perishes, so it is within consciousness (cit). Similarly, just as a mortal being (martya) exists implicitly within a pregnant woman, or marrow (majjā) exists within a bael fruit.
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तथाऽनन्तविकाराढ्या चितौ ब्रह्माण्डमण्डली ।
विकारादि तदेवेति मुधैवोक्तिरनर्थिका ॥ २६ ॥
tathā'nantavikārāḍhyā citau brahmāṇḍamaṇḍalī ,
vikārādi tadeveti mudhaivoktiranarthikā 26
26. tathā ananta-vikāra-āḍhyā citau brahmāṇḍa-maṇḍalī
vikāra-ādi tat eva iti mudhā eva uktiḥ anarthikā
26. tathā ananta-vikāra-āḍhyā brahmāṇḍa-maṇḍalī citau (asti).
vikāra-ādi tat eva iti uktiḥ mudhā eva anarthikā.
26. Similarly, the multitude of universes, abundant with infinite transformations, resides within consciousness (citi). Therefore, the statement 'that (consciousness) alone is the origin of these transformations (vikāra) and so forth' is indeed vain and purposeless.
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तत्तां समुपयात्याशु जलबिन्दुरिवाम्भसि ।
अनन्तत्वाच्चितेरेतद्विकारादि चितेरिति ॥ २७ ॥
tattāṃ samupayātyāśu jalabindurivāmbhasi ,
anantatvācciteretadvikārādi citeriti 27
27. tat-tām samupayāti āśu jala-binduḥ iva ambhasi
anantatvāt citeḥ etat vikāra-ādi citeḥ iti
27. jala-binduḥ iva ambhasi āśu tat-tām samupayāti.
citeḥ anantatvāt etat vikāra-ādi citeḥ iti.
27. Just as a drop of water quickly merges into the vast ocean, so too do these modifications and transformations attain the state of that (consciousness). This is because due to its infinite nature (anantatva), all these transformations (vikāra) and their origins are indeed consciousness (citi) itself.
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उक्त्या संपद्यते यच्च तल्लयेन विलीयते ।
ब्रह्मैवेदं विकारादि विकाराद्यर्थवर्जितम् ॥ २८ ॥
uktyā saṃpadyate yacca tallayena vilīyate ,
brahmaivedaṃ vikārādi vikārādyarthavarjitam 28
28. uktyā sampadyate yat ca tat layena vilīyate brahma
eva idam vikāra-ādi vikāra-ādi-artha-varjitam
28. yat ca uktyā sampadyate,
tat layena vilīyate.
idam vikāra-ādi brahma eva vikāra-ādi-artha-varjitam (asti).
28. Whatever comes into being through verbalization (uktyā) subsequently dissolves through reabsorption (laya). This entire realm of modifications (vikāra) and their origins is truly (brahman) itself, devoid of the intrinsic meaning of these transformations.
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वर्जनावर्जनेऽर्थस्य ब्रह्मैवानन्ततावशात् ।
ब्रह्म स्थितं विकारादि ब्रह्मैवोत्पादितं क्रमात् ॥ २९ ॥
varjanāvarjane'rthasya brahmaivānantatāvaśāt ,
brahma sthitaṃ vikārādi brahmaivotpāditaṃ kramāt 29
29. varjana-avarjane arthasya brahma eva anantatā-vaśāt
brahma sthitam vikāra-ādi brahma eva utpāditam kramāt
29. arthasya varjana-avarjane brahma eva anantatā-vaśāt (bhavati).
brahma vikāra-ādi sthitam (asti),
(ca) brahma eva kramāt utpāditam (asti).
29. Both the inclusion and exclusion of any particular meaning (artha) or object arise from (brahman) itself, owing to its infinite nature (anantatva). All that exists as modifications (vikāra) and their origins is (brahman), and everything produced sequentially is also (brahman) alone.
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अत्रान्यार्थमिदं विद्धि मृगतृष्णाम्भसा समम् ।
बीजं पुष्पफलान्तस्थं बीजान्तर्नान्यदात्मकम् ॥ ३० ॥
atrānyārthamidaṃ viddhi mṛgatṛṣṇāmbhasā samam ,
bījaṃ puṣpaphalāntasthaṃ bījāntarnānyadātmakam 30
30. atra anya-artham idam viddhi mṛga-tṛṣṇā ambhasā samam
bījam puṣpa-phala-antastham bīja-antaḥ na anya-ātmakam
30. atra idam anya-artham mṛga-tṛṣṇā ambhasā samam viddhi
puṣpa-phala-antastham bījam bīja-antaḥ na anya-ātmakam
30. Understand this [manifestation of reality] here, which appears to have a different meaning, to be like the water of a mirage. The seed, though it exists within the flower and fruit, is not of a different nature (ātman) from what is within the seed itself.
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यादृशी बीजसत्ता सा भवन्ती यात्यथोत्तरम् ।
चिद्धने चिद्धनत्वं यत्स एव त्रिजगत्क्रमः ॥ ३१ ॥
yādṛśī bījasattā sā bhavantī yātyathottaram ,
ciddhane ciddhanatvaṃ yatsa eva trijagatkramaḥ 31
31. yādṛśī bīja-sattā sā bhavantī yāti atha uttaram
cit-ghane cit-ghanatvam yat saḥ eva tri-jagat-kramaḥ
31. yādṛśī bīja-sattā sā bhavantī atha uttaram yāti yat
cit-ghane cit-ghanatvam saḥ eva tri-jagat-kramaḥ
31. Whatever the nature of the seed's existence, that, by coming into being, proceeds further. That which is the very state of being pure consciousness (ciddhanatvam) within pure consciousness (brahman) - that alone is the progression of the three worlds.
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एकत्वमेतयोर्द्वित्वमेकाभावे द्वयोः क्षतिः ।
जगदन्यभवोद्भूतिर्न कदाचित्तदीदृशम् ॥ ३२ ॥
ekatvametayordvitvamekābhāve dvayoḥ kṣatiḥ ,
jagadanyabhavodbhūtirna kadācittadīdṛśam 32
32. ekatvam etayoḥ dvitvam eka-abhāve dvayoḥ kṣatiḥ
jagat anya-bhava-udbhūtiḥ na kadācit tat īdṛśam
32. ekatvam etayoḥ dvitvam eka-abhāve dvayoḥ kṣatiḥ
jagat anya-bhava-udbhūtiḥ na kadācit tat īdṛśam
32. The unity of these two [principles] and their [apparent] duality. In the absence of one, there is a loss of both. The world's manifestation as something other (anya-bhava) is never truly of such a distinct nature.
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चिदचिन्न कदाचिच्च द्वयमन्तर्मिथोऽद्वयम् ।
महाशिलान्तरे भेदो लेखात्मास्ति यथा बहुः ।
तदन्यानन्यमज्जादि चिद्धने त्रिजगत्तथा ॥ ३३ ॥
cidacinna kadācicca dvayamantarmitho'dvayam ,
mahāśilāntare bhedo lekhātmāsti yathā bahuḥ ,
tadanyānanyamajjādi ciddhane trijagattathā 33
33. cit acit na kadācit ca dvayam antar
mithaḥ advayam mahā-śilā-antare bhedaḥ
lekhā-ātmā asti yathā bahuḥ tat
anya-ananaya-majjā-ādi cit-ghane tri-jagat tathā
33. cit acit ca kadācit dvayam na antar
mithaḥ advayam yathā mahā-śilā-antare
lekhā-ātmā bahuḥ bhedaḥ asti tathā cit-ghane
tri-jagat tat anya-ananaya-majjā-ādi
33. Consciousness (cit) and non-consciousness (acit) are never truly two; internally, they are mutually non-dual (advayam). Just as within a great rock there are many distinctions appearing as lines or fissures, similarly, within pure consciousness (brahman) exist the three worlds, imbued with both difference and non-difference, and so forth.
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रेखोपरेखावलिता यथैका पीवरी शिला ।
तथा त्रैलोक्यवलितं ब्रह्मैकमिति दृश्यते ॥ ३४ ॥
rekhoparekhāvalitā yathaikā pīvarī śilā ,
tathā trailokyavalitaṃ brahmaikamiti dṛśyate 34
34. rekhā uparekhā valitā yathā ekā pīvarī śilā
tathā trailokya valitam brahma ekam iti dṛśyate
34. yathā ekā pīvarī śilā rekhā uparekhā valitā,
tathā trailokyam ekam brahma iti dṛśyate.
34. Just as a single, substantial stone is covered with lines and sub-lines, so too the three worlds are encompassed by the one Brahman (brahman) and are perceived as being that one (brahman).
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एतच्छिलान्तरब्जादि यथा नित्यं सुषुप्तकम् ।
नास्तमेति न चोदेति तथाऽहंता जगद्गतिः ॥ ३५ ॥
etacchilāntarabjādi yathā nityaṃ suṣuptakam ,
nāstameti na codeti tathā'haṃtā jagadgatiḥ 35
35. etat śilā antara abja ādi yathā nityam suṣuptakam
na astam eti na ca udeti tathā ahaṃtā jagat gatiḥ
35. yathā etat śilā antara abja ādi nityam suṣuptakam na astam eti na ca udeti,
tathā ahaṃtā jagat gatiḥ.
35. Just as a lotus or similar form embedded within a stone is eternally dormant, neither rising nor setting, so too the ego (ahaṅkāra) is the driving force of the world.
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यथा शिलान्तर्लेखादि भिद्यते न शिलान्तरात् ।
तत्सारत्वाज्जगत्कर्तृ कर्तृत्वादिजगच्चितिः ॥ ३६ ॥
yathā śilāntarlekhādi bhidyate na śilāntarāt ,
tatsāratvājjagatkartṛ kartṛtvādijagaccitiḥ 36
36. yathā śilā antara lekhā ādi bhidyate na śilā antarāt
tat sāratvāt jagat kartṛ kartṛtva ādi jagat citiḥ
36. yathā śilā antara lekhā ādi śilā antarāt na bhidyate tat sāratvāt,
tathā jagat kartṛ kartṛtva ādi jagat citiḥ.
36. Just as lines and other formations within a stone are not separate from the stone's interior because they are its very essence, so too the creator of the world is the world-consciousness (citi) itself, which embodies the principle of creatorship and the world.
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यथा शिलान्तरब्जानां स्पन्दास्पन्दभवाभवाः ।
विषयत्वं न गच्छन्ति कर्तारो जगतस्तथा ॥ ३७ ॥
yathā śilāntarabjānāṃ spandāspandabhavābhavāḥ ,
viṣayatvaṃ na gacchanti kartāro jagatastathā 37
37. yathā śilā antara abjānām spanda aspanda bhava
abhavāḥ viṣayatvam na gacchanti kartāraḥ jagataḥ tathā
37. yathā śilā antara abjānām spanda aspanda bhava abhavāḥ viṣayatvam na gacchanti,
tathā jagataḥ kartāraḥ (na gacchanti).
37. Just as the movements and stillness, or the arising and ceasing, of lotuses embedded within a stone do not become objects of perception, so too the creators of the world do not experience these dualities.
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नेदं कदाचित्क्रियते न कदाचन नश्यति ।
अद्रिवत्प्रभवोल्लासविलासावेदनात्मकम् ॥ ३८ ॥
nedaṃ kadācitkriyate na kadācana naśyati ,
adrivatprabhavollāsavilāsāvedanātmakam 38
38. na idam kadācit kriyate na kadācana naśyati
adrivat prabhava-ullāsa-vilāsa-āvedanātmakam
38. idam kadācit na kriyate kadācana na naśyati
adrivat prabhava-ullāsa-vilāsa-āvedanātmakam
38. This (brahman) is never created at any time, nor does it ever perish. Like a mountain, it is characterized by manifestation, joyful expression, playful display, and the nature of pure awareness.
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यथा यत्र यदाकारं तथा तत्र तदेव हि ।
ब्रह्मसत्तात्मकं सर्वं सुषुप्तस्थमिव स्थितम् ॥ ३९ ॥
yathā yatra yadākāraṃ tathā tatra tadeva hi ,
brahmasattātmakaṃ sarvaṃ suṣuptasthamiva sthitam 39
39. yathā yatra yat-ākāram tathā tatra tat eva hi
brahma-sattā-ātmakam sarvam suṣupta-stham iva sthitam
39. yathā yatra yat-ākāram tathā tatra tat eva hi sarvam
brahma-sattā-ātmakam iva suṣupta-stham sthitam
39. Whatever form appears, wherever and whenever, it is truly nothing but that (reality). All of existence (sarvam), being of the nature of the ultimate reality (brahman), remains as if it were in a state of deep sleep (suṣuptam).
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भूरिभावविकाराढ्यो योऽयं जगदुरुभ्रमः ।
सुषुप्तमेव तद्विद्धि शिलान्तः पङ्कजादिवत् ॥ ४० ॥
bhūribhāvavikārāḍhyo yo'yaṃ jagadurubhramaḥ ,
suṣuptameva tadviddhi śilāntaḥ paṅkajādivat 40
40. bhūri-bhāva-vikāra-āḍhyaḥ yaḥ ayam jagat-uru-bhramaḥ
suṣuptam eva tat viddhi śilā-antaḥ paṅkaja-ādi-vat
40. yaḥ ayam bhūri-bhāva-vikāra-āḍhyaḥ jagat-uru-bhramaḥ
tat suṣuptam eva viddhi śilā-antaḥ paṅkaja-ādi-vat
40. This vast illusion (māyā) of the world (jagat), which is abundant with many states and transformations, know that to be nothing but deep sleep (suṣuptam) itself, just as a lotus (paṅkaja) might exist within a rock.
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नित्यं सुषुप्तपदमेव जगद्विलासः सम्यक्प्रशान्तसमचिद्धनखात्मकत्वात् ।
पद्माः शिलान्तरिव सर्गदशास्त्वसारा दृष्टा न देहमुपयान्ति कदाचिदेव ॥ ४१ ॥
nityaṃ suṣuptapadameva jagadvilāsaḥ samyakpraśāntasamaciddhanakhātmakatvāt ,
padmāḥ śilāntariva sargadaśāstvasārā dṛṣṭā na dehamupayānti kadācideva 41
41. nityam suṣupta-padam eva jagat-vilāsaḥ
samyak-praśānta-sama-cit-ghana-eka-ātmakatvāt
padmāḥ śilā-antaḥ iva sarga-daśāḥ tu
asārāḥ dṛṣṭāḥ na deham upayānti kadācit eva
41. jagat-vilāsaḥ nityam suṣupta-padam eva
samyak-praśānta-sama-cit-ghana-eka-ātmakatvāt
sarga-daśāḥ tu asārāḥ dṛṣṭāḥ śilā-antaḥ
iva padmāḥ deham kadācit eva na upayānti
41. The manifestation (vilāsa) of the world (jagat) is eternally in the state of deep sleep (suṣupta-padam) itself, owing to its nature of being solely perfectly peaceful, uniform, and dense consciousness (cit). The states of creation (sarga), though seen, are unsubstantial, like lotuses (paṅkaja) within a rock; they never truly come into embodied existence.
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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

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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 Chapter 43 Chapter 44 Chapter 45 Chapter 46 (current chapter) 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