Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-47

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
चित्तत्त्वस्य फलस्येव चितः स्वापापरक्रमात् ।
स्वसत्तासंनिवेशेन यः स सर्ग इति स्थितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
cittattvasya phalasyeva citaḥ svāpāparakramāt ,
svasattāsaṃniveśena yaḥ sa sarga iti sthitaḥ 1
1. śrīḥ vasiṣṭhaḥ uvāca cittattvasya phalasya iva citaḥ
svāpāparakramāt svasattāsaṃniveśena yaḥ saḥ sargaḥ iti sthitaḥ
1. śrīḥ vasiṣṭhaḥ uvāca cittattvasya
citaḥ (tat-)phalasya iva
svāpāparakramāt svasattāsaṃniveśena
yaḥ saḥ sargaḥ iti sthitaḥ
1. Śrī Vasiṣṭha said: Just as the fruit (is the manifested outcome) of its essence, so too, from consciousness (cit), which is the very reality of consciousness (cit-tattva), that which is established as creation (sarga) arises by the self-imposition of its own being, through the process of its own latent state and subsequent manifestation.
देशकालक्रियादीनामपि तन्मयरूपतः ।
इदमन्यदिदं चान्यदिति नात्रोपपद्यते ॥ २ ॥
deśakālakriyādīnāmapi tanmayarūpataḥ ,
idamanyadidaṃ cānyaditi nātropapadyate 2
2. deśakālakriyādīnām api tanmayarūpataḥ idam
anyat idam ca anyat iti na atra upapadyate
2. deśakālakriyādīnām api tanmayarūpataḥ (bhavāt)
atra idam anyat ca idam anyat iti na upapadyate
2. Even regarding space, time, action, and so forth, because their form is identical with that (consciousness), the distinction "this is one thing, and that is another" does not hold true here.
समस्तशब्दशब्दार्थवासनाकलनाविदः ।
एकात्मत्वादसच्चेदमिति संकथ्यते कथम् ॥ ३ ॥
samastaśabdaśabdārthavāsanākalanāvidaḥ ,
ekātmatvādasaccedamiti saṃkathyate katham 3
3. samastaśabdaśabdārthavāsanākalanāvidaḥ
ekātmatvāt asat ca idam iti saṃkathyate katham
3. samastaśabdaśabdārthavāsanākalanāvidaḥ
ekātmatvāt ca idam asat iti katham saṃkathyate
3. For consciousness, which is the knower of the totality of words, their meanings, and the comprehension of latent impressions (vāsanā), how can it be said that "this (world) is unreal (asat)", considering its singular essential nature (eka-ātmatva)?
फलस्यान्तःसंनिवेशो नामानुक्रमतो यथा ।
चितः स्वसत्ताघनताऽनाना नाना स्थिता तथा ॥ ४ ॥
phalasyāntaḥsaṃniveśo nāmānukramato yathā ,
citaḥ svasattāghanatā'nānā nānā sthitā tathā 4
4. phalasya antaḥsaṃniveśaḥ nāma anukramataḥ yathā
citaḥ svasattāghanatā anānā nānā sthitā tathā
4. yathā phalasya nāma anukramataḥ antaḥsaṃniveśaḥ (asti),
tathā citaḥ svasattāghanatā anānā nānā (ca) sthitā
4. Just as the internal essence (saṃniveśa) of a fruit exists within it in a sequential manner (as its latent form), similarly, the dense nature of consciousness's (cit) own being exists as both undifferentiated (anānā) and differentiated (nānā).
अनानैवापि नानैव क्षुब्धेवाक्षुभितैव च ।
यथा फलान्तः स्वासत्ता चिदन्तः सिद्धयस्तथा ॥ ५ ॥
anānaivāpi nānaiva kṣubdhevākṣubhitaiva ca ,
yathā phalāntaḥ svāsattā cidantaḥ siddhayastathā 5
5. anānā eva api nānā eva kṣubdhā iva akṣubhitā eva ca
yathā phala-antaḥ sva-sattā cit-antaḥ siddhayaḥ tathā
5. anānā api eva nānā eva ca kṣubdhā iva akṣubhitā eva ca
yathā phala-antaḥ sva-sattā tathā cit-antaḥ siddhayaḥ
5. Even though it is non-diverse, it is also diverse; and it is both agitated, as it were, and unagitated. Just as its own inherent being exists within a fruit, so too do all spiritual powers (siddhis) exist within consciousness (cit).
जगन्नगरमादर्शे चितः स्वं प्रतिबिम्बितम् ।
कचतीवाऽकचदपि शिलान्तःसंनिवेशवत् ॥ ६ ॥
jagannagaramādarśe citaḥ svaṃ pratibimbitam ,
kacatīvā'kacadapi śilāntaḥsaṃniveśavat 6
6. jagat-nagaram ādarśe citaḥ svam pratibimbitam
kacati iva akacat api śilā-antaḥ-saṃniveśa-vat
6. citaḥ svam jagat-nagaram ādarśe pratibimbitam
kacati iva api akacat śilā-antaḥ-saṃniveśa-vat
6. The city of the world is reflected as the very self of consciousness (cit) in a mirror. It appears to shine (kacati), as it were, and yet it is also not shining (akacat), much like an inherent form or arrangement (saṃniveśa) within a rock.
परमे चिन्मणौ सन्ति जगत्कोटिशतान्यपि ।
चिन्तामणावनन्तानि फलानीवार्पितान्यलम् ॥ ७ ॥
parame cinmaṇau santi jagatkoṭiśatānyapi ,
cintāmaṇāvanantāni phalānīvārpitānyalam 7
7. parame cit-maṇau santi jagat-koṭi-śatāni api
cintā-maṇau anantāni phalāni iva arpitāni alam
7. parame cit-maṇau jagat-koṭi-śatāni api santi
cintā-maṇau anantāni phalāni alam iva arpitāni
7. Hundreds of millions of worlds (jagat) exist within the supreme wish-fulfilling jewel of consciousness (cin-maṇi), just as countless fruits are amply placed within a wish-fulfilling jewel (cintāmaṇi).
चित्समुद्गक एवेदं तदङ्गोत्कीर्णमाततम् ।
जगन्मौक्तिकमाभाति तदंशमयमन्यवत् ॥ ८ ॥
citsamudgaka evedaṃ tadaṅgotkīrṇamātatam ,
jaganmauktikamābhāti tadaṃśamayamanyavat 8
8. cit-samudgakaḥ eva idam tat-aṅga-utkīrṇam ātatam
jagat-mauktikam ābhāti tat-aṃśa-mayam anyavat
8. idam eva cit-samudgakaḥ tat-aṅga-utkīrṇam ātatam
tat-aṃśa-mayam jagat-mauktikam anyavat ābhāti
8. Indeed, this is the very jewel-casket of consciousness (cit). The vast pearl of the world (jagat), carved out from its own limbs, shines, being constituted of its parts, yet appearing as if something distinct.
अहोरात्रं विकरयन्वेदनावेदनान्यलम् ।
चिदादित्यः स्थितो भास्वाञ्जगद्द्रव्याणि दर्शयन् ॥ ९ ॥
ahorātraṃ vikarayanvedanāvedanānyalam ,
cidādityaḥ sthito bhāsvāñjagaddravyāṇi darśayan 9
9. ahorātraṃ vikarayan vedanāvedanāni alam
cidādityaḥ sthitaḥ bhāsvān jagaddravyāṇi darśayan
9. bhāsvān cidādityaḥ ahorātraṃ vedanāvedanāni
alam vikarayan jagaddravyāṇi darśayan sthitaḥ
9. The brilliant sun of consciousness (cit) stands, constantly manifesting all the objects of the world and fully expressing sensations and feelings.
समुद्रकोटरावर्तपयःस्पन्दविलासवत् ।
अनानैव च नाना चिच्छिलान्तःसंनिवेशवत् ॥ १० ॥
samudrakoṭarāvartapayaḥspandavilāsavat ,
anānaiva ca nānā cicchilāntaḥsaṃniveśavat 10
10. samudrakoṭarāvartapayaḥspandavilāsavat
anānā eva ca nānā cit śilāntaḥsaṃniveśavat
10. cit anānā eva ca nānā
samudrakoṭarāvartapayaḥspandavilāsavat śilāntaḥsaṃniveśavat
10. Consciousness (cit) is both non-diverse and diverse, just like the playful vibration of water in a whirlpool within a deep ocean cavity, or like the inner arrangement within a rock.
यदस्ति तच्चिति शिलाशरीरे शालभञ्जिका ।
यन्नास्ति तच्चिति शिलाशरीरे शालभञ्जिका ॥ ११ ॥
yadasti tacciti śilāśarīre śālabhañjikā ,
yannāsti tacciti śilāśarīre śālabhañjikā 11
11. yad asti tat citi śilāśarīre śālabhañjikā
yad na asti tat citi śilāśarīre śālabhañjikā
11. yad asti tat citi śilāśarīre śālabhañjikā
yad na asti tat citi śilāśarīre śālabhañjikā
11. Whatever exists, that is like a carved figure (śālabhañjikā) within the rock-like body of consciousness (cit). Whatever does not exist, that too is like a carved figure (śālabhañjikā) within the rock-like body of consciousness (cit).
भावाभावेषु यत्सत्यं चिन्मज्जाकल्पमेव तत् ।
मज्जासारा पदार्थश्रीस्तन्मयं स्यात्तदेव हि ॥ १२ ॥
bhāvābhāveṣu yatsatyaṃ cinmajjākalpameva tat ,
majjāsārā padārthaśrīstanmayaṃ syāttadeva hi 12
12. bhāvābhāveṣu yat satyaṃ cinmajjākalpam eva tat
majjāsārā padārthaśrīḥ tanmayaṃ syāt tat eva hi
12. bhāvābhāveṣu yat satyaṃ tat eva cinmajjākalpam.
majjāsārā padārthaśrīḥ tat eva hi tanmayaṃ syāt.
12. Whatever is truly real in the context of both existence and non-existence, that is indeed like the very essence of consciousness (cit). The splendor and essence of all objects (padārtha), having that same essential core, must indeed consist of that very consciousness (cit).
पद्मनानादिशब्दार्थस्त्यक्त्वा यद्वच्छिलोदरम् ।
नाना तद्वदिदं नाना तदेतन्मयमद्वयम् ॥ १३ ॥
padmanānādiśabdārthastyaktvā yadvacchilodaram ,
nānā tadvadidaṃ nānā tadetanmayamadvayam 13
13. padmanānādiśabdārthaḥ tyaktvā yadvat śila-udaram
nānā tadvat idam nānā tat etan-mayam advayam
13. yadvat padmanānādiśabdārthaḥ śilodaram tyaktvā,
tadvat idam nānā; tat etanmayam advayam
13. Just as the diverse meanings of words like 'lotus' and 'various' are distinct from (or do not apply to) the undifferentiated interior of a stone, similarly, this (world) is diverse, yet that non-dual (advaya) reality is intrinsically this (world).
नानाप्येकतयाऽनाना पद्मबिम्बं शिलोदरम् ।
यथा तदविभागात्म तथेदं चिद्धनान्तरम् ॥ १४ ॥
nānāpyekatayā'nānā padmabimbaṃ śilodaram ,
yathā tadavibhāgātma tathedaṃ ciddhanāntaram 14
14. nānā api ekatayā anānā padma-bimbam śila-udaram
yathā tat avibhāga-ātma tathā idam cit-ghana-antaram
14. yathā padmabimbam nānā śilodaram ekatayā anānā
avibhāgātma tat tathā idam cidghanāntaram
14. Just as a lotus image (shows diversity), yet the interior of a stone, though seemingly diverse, is non-diverse due to its oneness and is of an undifferentiated nature; similarly, this (world) has an inner core of concentrated consciousness (cit-ghana).
यथाऽमलपयःकोशः स्थलधियां तु भानुभाः ।
सन्नेवासन्निवैवं चिन्नैव त्वं सदसद्वपुः ॥ १५ ॥
yathā'malapayaḥkośaḥ sthaladhiyāṃ tu bhānubhāḥ ,
sannevāsannivaivaṃ cinnaiva tvaṃ sadasadvapuḥ 15
15. yathā amala-payaḥ-kośaḥ sthala-dhiyām tu bhānu-bhāḥ
san eva asan iva evam cit na eva tvam sat-asat-vapuḥ
15. yathā sthaladhiyām tu amalapayaḥkośaḥ bhānubhāḥ evam
cit na eva tvam na eva sadasadvapuḥ san eva asan iva
15. Just as a pure water reservoir, to those with minds confined to dry land (i.e., limited perception), appears as a mere sunbeam (or mirage), similarly, Consciousness (cit) is not the individual 'you', nor does it possess a form that is both existent and non-existent; instead, it is existent yet as if non-existent, thus transcending such distinctions.
यथा सम्यक् पयोराशिः कोटरे कलनोन्मुखम् ।
द्रवत्वात्स्पन्दतेऽस्पन्दं तथेदं चिद्धनान्तरम् ॥ १६ ॥
yathā samyak payorāśiḥ koṭare kalanonmukham ,
dravatvātspandate'spandaṃ tathedaṃ ciddhanāntaram 16
16. yathā samyak payo-rāśiḥ koṭare kalana-unmukham dravatvāt
spandate a-spandam tathā idam cit-ghana-antaram
16. yathā samyak payorāśiḥ koṭare dravatvāt kalana-unmukham
aspandam spandate tathā idam cidghanāntaram
16. Just as a vast body of water, perfectly contained within a cavity and prone to agitation due to its fluidity, appears to vibrate while being essentially unmoving; similarly, this (world) has an inner reality of concentrated consciousness (cit-ghana).
चिच्छिलाशङ्खपद्मौघस्तन्मयत्वेऽप्यतन्मयः ।
जगद्विद्धि सपद्मादिपदार्थं चिच्छिलान्तरम् ॥ १७ ॥
cicchilāśaṅkhapadmaughastanmayatve'pyatanmayaḥ ,
jagadviddhi sapadmādipadārthaṃ cicchilāntaram 17
17. cit-śilā-śaṅkha-padma-oghaḥ tanmayatve api atanmayaḥ
jagat viddhi sa-padma-ādi-padārtham cit-śilā-antaram
17. jagat sa-padma-ādi-padārtham cit-śilā-antaram viddhi
cit-śilā-śaṅkha-padma-oghaḥ tanmayatve api atanmayaḥ
17. Understand that this world, along with all its objects such as lotuses, exists within the consciousness-stone (brahman). Even though this consciousness-stone (brahman) appears as a flood of conches and lotuses, it is not essentially composed of them.
महाशिलाघनोऽप्येष चिद्धनस्थं शिलोदरम् ।
अरन्ध्रोनिर्द्वयोऽच्छोऽजः संशान्तःसंनिवेशवत् ॥ १८ ॥
mahāśilāghano'pyeṣa ciddhanasthaṃ śilodaram ,
arandhronirdvayo'ccho'jaḥ saṃśāntaḥsaṃniveśavat 18
18. mahā-śilā-ghanaḥ api eṣaḥ cit-ghana-stham śilā-udaram
a-randhraḥ nir-dvayaḥ acchaḥ ajaḥ saṃśāntaḥ saṃniveśa-vat
18. eṣaḥ mahā-śilā-ghanaḥ api (asti) (etasya)
śilā-udaram cit-ghana-stham (asti)
(eṣaḥ) a-randhraḥ nir-dvayaḥ acchaḥ
ajaḥ saṃśāntaḥ saṃniveśa-vat (ca asti)
18. Even this (supreme consciousness) (brahman) is a dense mass like a great stone, its interior being like stone and established in dense consciousness. It is without apertures, non-dual, pure, unborn, completely peaceful, yet it possesses an inherent order.
तपतीदं जगद्ब्रह्म शरत्काल इवामलम् ।
स्फुरतीदं जगद्ब्रह्म सौम्यः सोम इव द्रुतः ॥ १९ ॥
tapatīdaṃ jagadbrahma śaratkāla ivāmalam ,
sphuratīdaṃ jagadbrahma saumyaḥ soma iva drutaḥ 19
19. tapati idam jagat brahma śarat-kālaḥ iva amalam
sphurati idam jagat brahma saumyaḥ somaḥ iva drutaḥ
19. idam jagat brahma amalam śarat-kālaḥ iva tapati
idam jagat brahma saumyaḥ drutaḥ somaḥ iva sphurati
19. This world (brahman) shines forth like the pure autumn season. This very world (brahman) manifests like the gentle, radiant moon.
ब्रह्मणीदं सुषुप्ताभं नास्त्यनाशं शिलाब्जवत् ।
ब्रह्मत्वं ब्रह्मणि यथा तथैवेदं जगत्स्थितम् ॥ २० ॥
brahmaṇīdaṃ suṣuptābhaṃ nāstyanāśaṃ śilābjavat ,
brahmatvaṃ brahmaṇi yathā tathaivedaṃ jagatsthitam 20
20. brahmaṇi idam suṣupta-ābham na asti anāśam śilā-abja-vat
brahmatvam brahmaṇi yathā tathā eva idam jagat sthitam
20. idam (jagat) brahmaṇi suṣupta-ābham (asti) (tat) na asti anāśam (api) śilā-abja-vat (asti) yathā brahmaṇi brahmatvam (asti),
tathā eva idam jagat sthitam (asti)
20. This world, when in (brahman), is like a state of deep sleep; it does not exist as distinct, yet it is imperishable, like a lotus carved in stone. Just as the very essence of (brahman) (brahmatva) resides in (brahman), so too is this world eternally situated.
नानयोर्विद्यते मेदस्तरुपादपयोरिव ।
यानीमानि जगन्तीह नान्यत्तानि चिदाकृतेः ॥ २१ ॥
nānayorvidyate medastarupādapayoriva ,
yānīmāni jagantīha nānyattāni cidākṛteḥ 21
21. na anayoḥ vidyate medaḥ taru pādapayoḥ iva yāni
imāni jaganti iha na anyat tāni cit ākṛteḥ
21. iha yāni imāni jaganti,
anayoḥ medaḥ na vidyate,
taru pādapayoḥ iva.
tāni cit ākṛteḥ na anyat
21. There is no essential difference between them, just as there is no fundamental distinction between a large tree and a young plant. Indeed, all these worlds that exist here are not other than the form of consciousness.
भावाभावादि नास्त्येषां तस्या इव कदाचन ।
ब्रह्मैव जगदाभासं मरुतापो यथा जलम् ॥ २२ ॥
bhāvābhāvādi nāstyeṣāṃ tasyā iva kadācana ,
brahmaiva jagadābhāsaṃ marutāpo yathā jalam 22
22. bhāva abhāva ādi na asti eṣām tasyāḥ iva kadācana
brahma eva jagat ābhāsam marut āpaḥ yathā jalam
22. eṣām bhāva abhāva ādi kadācana na asti tasyāḥ iva.
marut āpaḥ jalam yathā brahma eva jagat ābhāsam
22. For these (worlds), notions of existence or non-existence, and so on, never truly apply, just as they do not for that (form of consciousness). Brahman itself is the illusory appearance of the world, just as a desert mirage appears as water.
ब्रह्मैवालोकनाच्छुद्धं भवत्यम्बु यथातपः ।
मेर्वादेस्तृणगुल्मादेश्चित्तादेर्जगतोऽपि च ॥ २३ ॥
brahmaivālokanācchuddhaṃ bhavatyambu yathātapaḥ ,
mervādestṛṇagulmādeścittāderjagato'pi ca 23
23. brahma eva ālokanāt śuddham bhavati ambu yathā ātapaḥ
meru ādeḥ tṛṇa gulma ādeḥ citta ādeḥ jagataḥ api ca
23. brahma eva ālokanāt śuddham bhavati ambu ātapaḥ yathā.
meru ādeḥ tṛṇa gulma ādeḥ citta ādeḥ jagataḥ api ca
23. Brahman itself becomes clear through proper perception, just as water becomes pure through sunlight. This principle applies to everything, from Mount Meru and other great entities, to grass and shrubs, to the mind (citta), and indeed, to the entire world (jagat).
परमाम्बुविभागेन यद्रूपं तत्परं विदुः ।
तत्समूहस्तदेवोच्चैश्चित्तं मेरुतृणादिकम् ॥ २४ ॥
paramāmbuvibhāgena yadrūpaṃ tatparaṃ viduḥ ,
tatsamūhastadevoccaiścittaṃ merutṛṇādikam 24
24. parama ambu vibhāgena yat rūpam tat param viduḥ
tat samūhaḥ tat eva uccaiḥ cittam meru tṛṇa ādikam
24. yat rūpam parama ambu vibhāgena,
tat param viduḥ.
tat samūhaḥ eva uccaiḥ cittam meru tṛṇa ādikam
24. Whatever form arises from the differentiation of the supreme water (the undifferentiated Absolute), that form is known by the wise as supreme (param). That very aggregate of phenomena is, emphatically, the mind (citta), Mount Meru, grass, and all such things.
यत्सौक्ष्म्येऽपि हि सारात्म स्थौल्ये सारतरं हि तत् ।
यथा रसात्मिका शक्तिः परमाणुतयाऽनघ ॥ २५ ॥
yatsaukṣmye'pi hi sārātma sthaulye sārataraṃ hi tat ,
yathā rasātmikā śaktiḥ paramāṇutayā'nagha 25
25. yat saukṣmye api hi sārātma sthaulye sārataram hi
tat yathā rasātmikā śaktiḥ paramāṇutayā anagha
25. anagha yat saukṣmye api hi sārātma tat hi sthaulye
sārataram yathā rasātmikā śaktiḥ paramāṇutayā
25. That which is essentially existent even in its subtle aspect is certainly more essential in its gross manifestation. Just as, O faultless one (anagha), the essential power (śakti) of taste or sap exists in atomic form.
स्थिता जगत्पदार्थेषु पायसी ब्रह्मता तथा ।
रसशक्तिर्यथा नानातृणगुल्मलताम्भसाम् ॥ २६ ॥
sthitā jagatpadārtheṣu pāyasī brahmatā tathā ,
rasaśaktiryathā nānātṛṇagulmalatāmbhasām 26
26. sthitā jagatpadārtheṣu pāyasī brahmatā tathā
rasaśaktiḥ yathā nānātṛṇagulmalatāmbhasām
26. tathā pāyasī brahmatā jagatpadārtheṣu sthitā
yathā rasaśaktiḥ nānātṛṇagulmalatāmbhasām
26. Similarly, the nature of Brahman (brahman), which is like the essential milky substance, abides in the objects of the world. This is just as the power of sap (śakti) permeates various grasses, bushes, creepers, and waters.
तथा नानातयोदेति सैवासैवेव ब्रह्मता ।
यैषा रूपविलासानामालोकपरमाणुता ॥ २७ ॥
tathā nānātayodeti saivāsaiveva brahmatā ,
yaiṣā rūpavilāsānāmālokaparamāṇutā 27
27. tathā nānātayā udeti sā eva asau eva iva
brahmatā yā eṣā rūpavilāsānām ālokaparamāṇutā
27. tathā brahmatā nānātayā udeti sā eva asau
eva iva yā eṣā rūpavilāsānām ālokaparamāṇutā
27. Similarly, the nature of Brahman (brahman) manifests as diversity, appearing as both 'that' and 'this', as it were. This very nature is the atomic essence of perception (āloka) in the display of all forms.
गुणगुण्यर्थसत्तात्मरूपिण्यासां परात्मता ।
चिति चित्तेऽस्ति मेर्वादि तदभिव्यञ्जनात्मनि ॥ २८ ॥
guṇaguṇyarthasattātmarūpiṇyāsāṃ parātmatā ,
citi citte'sti mervādi tadabhivyañjanātmani 28
28. guṇaguṇyarthasattātmarūpiṇyām āsām parātmatā
citi citte asti mervādi tat abhivyañjanātmani
28. āsām parātmatā guṇaguṇyarthasattātmarūpiṇyām
citi mervādi tat abhivyañjanātmani citte asti
28. The supreme essence (parātmatā) of these displays of forms [mentioned previously] resides in pure consciousness (citi), which embodies the intrinsic nature (ātman) of existence (sattā) and the meaning of both qualities (guṇa) and qualified entities (guṇin). Mount Meru and similar [phenomena] exist within the mind (citta), which is of the nature of their manifestation.
पिच्छपक्षौघकाठिन्यं मयूराण्डरसे यथा ।
चिति तत्त्वेऽस्ति नानाता तदभिव्यञ्जनात्मनि ॥ २९ ॥
picchapakṣaughakāṭhinyaṃ mayūrāṇḍarase yathā ,
citi tattve'sti nānātā tadabhivyañjanātmani 29
29. picchapakṣaughakāṭhinyam mayūrāṇḍarase yathā
citi tattve asti nānātā tat-abhivyañjanātmani
29. yathā mayūrāṇḍarase picchapakṣaughakāṭhinyam
citi tattve tat-abhivyañjanātmani nānātā asti
29. Just as the potential for the intricate hardness of a mass of peacock feathers is inherently present within the essence (rasa) of a peacock's egg, similarly, in the principle of pure consciousness, diversity (nānātā) exists within its very nature of manifestation.
विचित्रपिच्छिकापुञ्जो मयूराण्डरसे यथा ।
यथा नानात्मिके ह्येव बर्ह्यण्डरसबर्हिते ॥ ३० ॥
vicitrapicchikāpuñjo mayūrāṇḍarase yathā ,
yathā nānātmike hyeva barhyaṇḍarasabarhite 30
30. vicitrapicchikāpuñjaḥ mayūrāṇḍarase yathā
yathā nānātmike hi eva barhyaṇḍarasabarhite
30. yathā mayūrāṇḍarase vicitrapicchikāpuñjaḥ
yathā hi eva barhyaṇḍarasabarhite nānātmike
30. Just as the collection of variegated feathers (is latent) in the essence (rasa) of a peacock's egg, so too indeed, this potential for diversity exists in the essence of the peacock's egg and in the peacock which is constituted by that essence, both of which are of diverse natures (nānātmika).
विवेकदृष्ट्या दृष्टे ते तथा ब्रह्म जगत्स्थितम् ।
सनानातोऽप्यनानातो यथाऽण्डरसबर्हिणः ॥ ३१ ॥
vivekadṛṣṭyā dṛṣṭe te tathā brahma jagatsthitam ,
sanānāto'pyanānāto yathā'ṇḍarasabarhiṇaḥ 31
31. vivekadṛṣṭyā dṛṣṭe te tathā brahma jagatsthitam
sa-nānātaḥ api a-nānātaḥ yathā aṇḍarasabarhiṇaḥ
31. tathā vivekadṛṣṭyā dṛṣṭe te brahma jagatsthitam
sa-nānātaḥ api a-nānātaḥ yathā aṇḍarasabarhiṇaḥ
31. Similarly, when those two (the unmanifest and manifest aspects of reality) are perceived through discriminative insight (vivekadṛṣṭi), Brahman (brahma), though it exists as the world, is both with diversity (sanānāta) and without diversity (anānāta), just like the peacock (barhin) that develops from the egg's essence (aṇḍarasa).
अद्वैतद्वैतसत्तात्मा तथा ब्रह्मजगद्भ्रमः ।
यथा सदसतोः सत्ता समतायामवस्थितिः ॥ ३२ ॥
advaitadvaitasattātmā tathā brahmajagadbhramaḥ ,
yathā sadasatoḥ sattā samatāyāmavasthitiḥ 32
32. advaita-dvaita-sattā-ātmā tathā brahma-jagat-bhramaḥ
yathā sat-asatoḥ sattā samatāyām avasthitiḥ
32. tathā brahma-jagat-bhramaḥ advaita-dvaita-sattā-ātmā
yathā sat-asatoḥ sattā samatāyām avasthitiḥ
32. Similarly, the manifestation (bhrama) of Brahman (brahma) as the world possesses a nature (ātman) that is characterized by both non-dual (advaita) and dual (dvaita) existence. This is just as the stable presence (avasthiti) of both the existent (sat) and the non-existent (asat) is found within a state of equality (samatā).
यतः सदसतो रूपं भावस्थं विद्धि तं परम् ।
नानाऽनानात्मकमिदं त्वनुभूतं नसंभवम् ॥ ३३ ॥
yataḥ sadasato rūpaṃ bhāvasthaṃ viddhi taṃ param ,
nānā'nānātmakamidaṃ tvanubhūtaṃ nasaṃbhavam 33
33. yataḥ sadasataḥ rūpam bhāvastham viddhi tam param
nānā anānātmakam idam tu anubhūtam na saṃbhavam
33. tam param viddhi,
yataḥ sadasataḥ bhāvastham rūpam (bhavati).
idam nānā anānātmakam tu anubhūtam (asti),
(tat tu) na saṃbhavam.
33. Know that to be the Supreme (param) from which the inherent form of both existence (sat) and non-existence (asat) arises. This diverse (nānā) world, which is not of the nature of the (individual) self (anānātmaka), is indeed experienced, yet it is not possible (to exist independently without that Supreme).
चिज्जगद्वलनं पश्य बर्ह्यण्डे रसबर्हिणम् ।
यथा जगति चित्तत्त्वं चित्तत्त्वे यज्जगत्तथा ।
नानाऽनानात्मकैकं च मयूराण्डरसो यथा ॥ ३४ ॥
cijjagadvalanaṃ paśya barhyaṇḍe rasabarhiṇam ,
yathā jagati cittattvaṃ cittattve yajjagattathā ,
nānā'nānātmakaikaṃ ca mayūrāṇḍaraso yathā 34
34. paśya cit-jagat-valanam barhi-aṇḍe
rasa-barhiṇam yathā jagati cittattvam
cittattve yat jagat tathā nānā
anānātmaka ekam ca mayūra-aṇḍa-rasaḥ yathā
34. paśya cit-jagat-valanam (ca) rasa-barhiṇam barhi-aṇḍe yathā.
yathā cittattvam jagati (asti) yat jagat cittattve (asti) tathā.
(idam ca) nānā anānātmaka ekam (bhavati) mayūra-aṇḍa-rasaḥ yathā.
34. Observe the manifestation of consciousness (cit) as the world, just like the essence of a peacock (rasabarhiṇam) within a peacock's egg (barhiaṇḍe). Just as the principle of consciousness (cittattvam) exists in the world and the world exists in the principle of consciousness, similarly, this (universe) is diverse (nānā) yet non-individualized (anānātmaka) and ultimately one (ekam), just like the essence within a peacock's egg (mayūrāṇḍarasaḥ).
नानापदार्थभ्रमपिच्छपूर्णा जगन्मयूराण्डरसश्चिदाद्या ।
मयूररूपं त्वमयूरमन्तः सत्तापदं विद्धि कुतोऽस्ति भेदः ॥ ३५ ॥
nānāpadārthabhramapicchapūrṇā jaganmayūrāṇḍarasaścidādyā ,
mayūrarūpaṃ tvamayūramantaḥ sattāpadaṃ viddhi kuto'sti bhedaḥ 35
35. nānā-padārtha-bhrama-piccha-pūrṇā
jagat-mayūra-aṇḍa-rasaḥ cit-ādyā
mayūra-rūpam tu amayūram antaḥ
sattā-padam viddhi kutaḥ asti bhedaḥ
35. cit-ādyā nānā-padārtha-bhrama-piccha-pūrṇā (eva) jagat-mayūra-aṇḍa-rasaḥ (asti).
tu antaḥ mayūra-rūpam amayūram (iti) sattā-padam viddhi.
kutaḥ bhedaḥ asti?
35. Primal consciousness (cit-ādyā), which is full of the illusory plumes of diverse objects, is the very essence of the world-peacock-egg. Know that the form of the peacock (mayūrarūpam) within (antaḥ) is indeed not a peacock, but the state of pure being (sattāpadam). So, where is the difference (bhedaḥ)?

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 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 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