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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-61

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श्रीराम उवाच ।
यथास्माकं मुने स्वप्नपुरपत्तनमण्डलम् ।
तथैव पद्मजादीनां यदि देहपरिग्रहः ॥ १ ॥
śrīrāma uvāca ,
yathāsmākaṃ mune svapnapurapattanamaṇḍalam ,
tathaiva padmajādīnāṃ yadi dehaparigrahaḥ 1
1. śrīrāmaḥ uvāca | yathā asmākam mune svapnapurapattanamandalam
| tathā eva padmajādīnām yadi dehapari grahaḥ ||
1. śrīrāmaḥ uvāca mune,
yathā asmākam svapnapurapattanamandalam,
tathā eva yadi padmajādīnām dehapari grahaḥ (asti)
1. Śrī Rāma said: O sage, if the embodiment (deha-parigraha) of Brahmā and others is exactly like our dream-cities and towns, then...
तथैवेदं च संजातं यदि सर्वमसन्मयम् ।
तदस्माकं दृढतरः प्रत्ययः कथमुत्थितः ॥ २ ॥
tathaivedaṃ ca saṃjātaṃ yadi sarvamasanmayam ,
tadasmākaṃ dṛḍhataraḥ pratyayaḥ kathamutthitaḥ 2
2. tathā eva idam ca saṃjātam yadi sarvam asanmayam |
tat asmākam dṛḍhataraḥ pratyayaḥ katham utthitaḥ ||
2. ca yadi idam sarvam asanmayam tathā eva saṃjātam,
tat asmākam dṛḍhataraḥ pratyayaḥ katham utthitaḥ
2. And if this entire universe has come into being in such a way, consisting of unreality (asat), then how has such a firm conviction (pratyaya) arisen for us?
श्रीवसिष्ठ उवाच ।
अस्मत्सर्गवदाभाति पूर्वसर्गः प्रजापतेः ।
आजीवप्रतिभासात्मा विद्यते न तु वास्तवः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
asmatsargavadābhāti pūrvasargaḥ prajāpateḥ ,
ājīvapratibhāsātmā vidyate na tu vāstavaḥ 3
3. śrīvasiṣṭhaḥ uvāca asmat-sargavat ābhāti pūrvasargaḥ
prajāpateḥ ājīva-pratibhāsātmā vidyate na tu vāstavaḥ
3. śrīvasiṣṭhaḥ uvāca prajāpateḥ pūrvasargaḥ asmat-sargavat
ābhāti ājīva-pratibhāsātmā vidyate tu na vāstavaḥ
3. Śrī Vasiṣṭha said: The previous creation of Prajāpati appears just like our own creation. Its essence is an appearance throughout its existence, but it is not truly real.
सर्वगत्वाच्चितेः सर्वं जीवः सर्वत्र संसृतिः ।
सा चासम्यग्दर्शनोत्था सम्यग्दर्शननाशिनी ॥ ४ ॥
sarvagatvācciteḥ sarvaṃ jīvaḥ sarvatra saṃsṛtiḥ ,
sā cāsamyagdarśanotthā samyagdarśananāśinī 4
4. sarvagatvāt citeḥ sarvam jīvaḥ sarvatra saṃsṛtiḥ
sā ca asamyag-darśana-utthā samyag-darśana-nāśinī
4. citeḥ sarvagatvāt sarvam jīvaḥ sarvatra saṃsṛtiḥ
ca sā asamyag-darśana-utthā samyag-darśana-nāśinī
4. Because of the omnipresence of consciousness (citi), everything is the individual soul (jīva), and transmigration (saṃsāra) is everywhere. That (saṃsāra), moreover, arises from imperfect understanding and is destroyed by right understanding.
स्वप्नाभः प्रतिभासोऽस्य य एष समुपस्थितः ।
अहंताप्रत्ययैकात्मा स एवातिदृढं स्थितः ॥ ५ ॥
svapnābhaḥ pratibhāso'sya ya eṣa samupasthitaḥ ,
ahaṃtāpratyayaikātmā sa evātidṛḍhaṃ sthitaḥ 5
5. svapnābhaḥ pratibhāsaḥ asya yaḥ eṣaḥ samupasthitaḥ
ahaṃtā-pratyaya-eka-ātmā saḥ eva ati-dṛḍham sthitaḥ
5. asya yaḥ eṣaḥ samupasthitaḥ pratibhāsaḥ svapnābhaḥ
saḥ eva ahaṃtā-pratyaya-eka-ātmā ati-dṛḍham sthitaḥ
5. This appearance, which is manifest (before us), is like a dream. Its very essence is the notion of 'I-ness' (ahaṃtāpratyaya), and it stands extremely firmly established.
स्वप्ने क्षिप्रविनाशित्वं यथा पुंसा न दृश्यते ।
सर्वस्वप्ने तथैवैतद्ब्रह्मणामिह लक्ष्यते ॥ ६ ॥
svapne kṣipravināśitvaṃ yathā puṃsā na dṛśyate ,
sarvasvapne tathaivaitadbrahmaṇāmiha lakṣyate 6
6. svapne kṣipra-vināśitvam yathā puṃsā na dṛśyate
sarva-svapne tathā eva etat brahmaṇām iha lakṣyate
6. yathā svapne puṃsā kṣipra-vināśitvam na dṛśyate
tathā eva iha sarva-svapne etat brahmaṇām lakṣyate
6. Just as a person does not perceive the swift destructibility of things in a dream, similarly, this (fleeting nature) is observed by Brahmās (brahman) in this entire cosmic dream.
स्वप्नोऽयं पुरुषस्यास्य प्रतिभासस्य यो भवेत् ।
रामाऽस्मदादिसर्वात्मा भवेत्तादृश एव च ॥ ७ ॥
svapno'yaṃ puruṣasyāsya pratibhāsasya yo bhavet ,
rāmā'smadādisarvātmā bhavettādṛśa eva ca 7
7. svapnaḥ ayam puruṣasya asya pratibhāsasya yaḥ bhavet
rāma asmad-ādi-sarvātmā bhavet tādṛśaḥ eva ca
7. rāma! asya puruṣasya yaḥ ayam pratibhāsasya svapnaḥ bhavet,
(tathā) ca asmad-ādi-sarvātmā eva tādṛśaḥ bhavet.
7. O Rāma, just as this dream, which manifests as an appearance for a person, so also the universal Self (ātman) that encompasses us and all others is of that very nature.
यत्स्वप्नपुरुषाज्जातं तत्स्वप्नपुरुषात्मकम् ।
भवतीत्यनुभूतं हि यद्बीजं तत्फलं यथा ॥ ८ ॥
yatsvapnapuruṣājjātaṃ tatsvapnapuruṣātmakam ,
bhavatītyanubhūtaṃ hi yadbījaṃ tatphalaṃ yathā 8
8. yat svapna-puruṣāt jātam tat svapna-puruṣa-ātmakam
bhavati iti anubhūtam hi yat bījam tat phalam yathā
8. yat svapna-puruṣāt jātam,
tat svapna-puruṣa-ātmakam bhavati iti anubhūtam hi,
yathā yat bījam tat phalam (bhavati).
8. Whatever is born from a dream-person is of the nature of that dream-person. This is truly experienced, just as a fruit (phala) corresponds to its seed.
असत्यमेव तद्विद्धि यदसत्येन साध्यते ।
असत्येऽर्थे समर्थेऽपि न युक्तं भावनं घनम् ॥ ९ ॥
asatyameva tadviddhi yadasatyena sādhyate ,
asatye'rthe samarthe'pi na yuktaṃ bhāvanaṃ ghanam 9
9. asatyam eva tat viddhi yat asatyena sādhyate asatye
arthe samarthe api na yuktam bhāvanam ghanam
9. yat asatyena sādhyate,
tat asatyam eva viddhi.
asatye arthe samarthe api,
ghanam bhāvanam na yuktam.
9. Understand that which is achieved through the unreal (asatya) to be unreal (asatya) itself. Even if an unreal object or purpose is capable (of producing results), deep contemplation (dhyāna) on it is not appropriate.
येन तेन परित्याज्यमसद्भावनभावनम् ।
दृढप्रत्ययितं स्वप्नपुरुषाद्यत्समुत्थितम् ॥ १० ॥
yena tena parityājyamasadbhāvanabhāvanam ,
dṛḍhapratyayitaṃ svapnapuruṣādyatsamutthitam 10
10. yena tena parityājyam asad-bhāvana-bhāvanam
dṛḍha-pratyayitam svapna-puruṣāt yat samutthitam
10. yena tena asad-bhāvana-bhāvanam parityājyam,
yat dṛḍha-pratyayitam svapna-puruṣāt samutthitam.
10. By any means, one should abandon the conceptualization of unreal (asat) existence - that which is firmly believed and has arisen from a dream-person.
भवत्यात्मनि सर्गादि दृढप्रत्ययमेव तत् ।
निमेषमात्रः पौरोऽयं सर्गस्वप्नः पुरः स्थितः ॥ ११ ॥
bhavatyātmani sargādi dṛḍhapratyayameva tat ,
nimeṣamātraḥ pauro'yaṃ sargasvapnaḥ puraḥ sthitaḥ 11
11. bhavati ātmani sargādi dṛḍhapratyayam eva tat
nimeṣamātraḥ pauraḥ ayam sargasvapnaḥ puraḥ sthitaḥ
11. tat sargādi dṛḍhapratyayam eva ātmani bhavati ayam
pauraḥ nimeṣamātraḥ sargasvapnaḥ puraḥ sthitaḥ
11. Indeed, that which is a firm conviction concerning creation (sarga) and its processes exists within the self (ātman) itself. This ancient dream of creation (sarga), lasting but a moment, stands present before us.
तस्मिन्निमेष एवास्मिन्कल्पता परिकल्प्यते ।
सुदीर्घस्वप्नखण्डोऽयं यथोदेति प्रजापतेः ॥ १२ ॥
tasminnimeṣa evāsminkalpatā parikalpyate ,
sudīrghasvapnakhaṇḍo'yaṃ yathodeti prajāpateḥ 12
12. tasmin nimeṣe eva asmin kalpatā parikalpyate
sudīrghasvapnakhaṇḍaḥ ayam yathā udeti prajāpateḥ
12. tasmin asmin nimeṣe eva kalpatā parikalpyate
yathā ayam sudīrghasvapnakhaṇḍaḥ prajāpateḥ udeti
12. Within that very blink (nimeṣa), the span of a cosmic aeon (kalpa) is conceived. Just as this segment, a very long dream (svapna), arises for Prajāpati.
सर्गाख्यः सर्वभूतानां प्रत्येकमुदितस्तथा ।
चित्तत्त्वस्यैव भावेन सर्गवर्गपरम्परा ॥ १३ ॥
sargākhyaḥ sarvabhūtānāṃ pratyekamuditastathā ,
cittattvasyaiva bhāvena sargavargaparamparā 13
13. sargākhyaḥ sarvabhūtānām pratyekam uditaḥ tathā
cittattvasya eva bhāvena sargavargaparamparā
13. sargākhyaḥ (ayam) sarvabhūtānām pratyekam tathā uditaḥ
cittattvasya eva bhāvena sargavargaparamparā (udeti)
13. This phenomenon, known as creation (sarga), manifests individually for all beings. Similarly, it is a continuous succession of categories of creation (sarga), arising solely from the essence of the consciousness principle (cittattva).
स्फुरत्यम्भो द्रवत्वेन यथावर्तविवर्तनैः ।
यथा स्वप्नात्मिकैवेयं सर्गलक्ष्मीर्न वास्तवी ॥ १४ ॥
sphuratyambho dravatvena yathāvartavivartanaiḥ ,
yathā svapnātmikaiveyaṃ sargalakṣmīrna vāstavī 14
14. sphurati ambhaḥ dravatvena yathā āvartavivartanaiḥ
yathā svapnātmikā eva iyam sargalakṣmīḥ na vāstavī
14. yathā ambhaḥ dravatvena āvartavivartanaiḥ sphurati yathā iyam sargalakṣmīḥ svapnātmikā eva,
na vāstavī (asti)
14. Just as water (ambhaḥ) manifests its fluidity through whirlpools and eddies, similarly, this manifestation of creation (sargalakṣmī) is truly dream-like (svapna) and not ultimately real.
तदा संभवतीदं वै तत्पदं प्रलयं गतम् ।
यद्यथा यादृशं दृष्टं तत्तादृग्विद्यते तथा ॥ १५ ॥
tadā saṃbhavatīdaṃ vai tatpadaṃ pralayaṃ gatam ,
yadyathā yādṛśaṃ dṛṣṭaṃ tattādṛgvidyate tathā 15
15. tadā saṃbhavati idaṃ vai tatpadaṃ pralayaṃ gatam |
yat yathā yādṛśaṃ dṛṣṭaṃ tat tādṛk vidyate tathā ||
15. tadā idaṃ vai saṃbhavati tatpadaṃ pralayaṃ gatam
yat yathā yādṛśaṃ dṛṣṭaṃ tat tathā tādṛk vidyate
15. Indeed, this (manifestation) becomes possible then, when that (previous) state has gone to dissolution. Whatever is seen, in whatever manner and of what kind, that exists precisely in that way.
न हि पर्यनुयोक्तव्याः स्वप्नविभ्रमरीतयः ।
न तदस्ति जगत्यस्मिन्यन्न संभवति भ्रमे ॥ १६ ॥
na hi paryanuyoktavyāḥ svapnavibhramarītayaḥ ,
na tadasti jagatyasminyanna saṃbhavati bhrame 16
16. na hi paryanuyoktavyāḥ svapnavibhramarītayaḥ | na
tat asti jagati asmin yat na saṃbhavati bhrame ||
16. svapnavibhramarītayaḥ hi na paryanuyoktavyāḥ
asmin jagati tat na asti yat bhrame na saṃbhavati
16. Indeed, the modes of dream-like delusions should not be critically examined. For there is nothing in this world that cannot occur within a state of delusion (bhrama).
विचित्रास्त्रिषु लोकेषु दृश्यन्ते वस्तुदृष्टयः ।
जलमध्ये ज्वलत्यग्निर्यथाब्धौ वडवानलः ॥ १७ ॥
vicitrāstriṣu lokeṣu dṛśyante vastudṛṣṭayaḥ ,
jalamadhye jvalatyagniryathābdhau vaḍavānalaḥ 17
17. vicitrāḥ triṣu lokeṣu dṛśyante vastudṛṣṭayaḥ |
jalamadhye jvalati agniḥ yathā abdhau vaḍavānalaḥ ||
17. triṣu lokeṣu vicitrāḥ vastudṛṣṭayaḥ dṛśyante
yathā abdhau jalamadhye vaḍavānalaḥ agniḥ jvalati
17. Diverse views of reality are seen in the three worlds, just as the submarine fire (vaḍavānala) burns in the midst of water, in the ocean.
नगराण्यम्बरे सन्ति यथा वैमानिकाश्रयाः ।
शिलास्वब्जानि जायन्ते हेमाद्राविव पादपाः ॥ १८ ॥
nagarāṇyambare santi yathā vaimānikāśrayāḥ ,
śilāsvabjāni jāyante hemādrāviva pādapāḥ 18
18. nagarāṇi ambare santi yathā vaimānikāśrayāḥ |
śilāsu abjāni jāyante hemādrau iva pāpadāḥ ||
18. yathā vaimānikāśrayāḥ nagarāṇi ambare santi
śilāsu abjāni jāyante iva hemādrau pāpadāḥ
18. Cities exist in the sky, just like the celestial abodes. Lotuses are born on rocks, and trees grow on a golden mountain.
एकान्ते सर्वपुण्यानि सन्ति कल्पतरौ यथा ।
शिलाः फलन्ति फलिवद्यथा रत्नगुलुच्छकाः ॥ १९ ॥
ekānte sarvapuṇyāni santi kalpatarau yathā ,
śilāḥ phalanti phalivadyathā ratnagulucchakāḥ 19
19. ekānte sarvapuṇyāni santi kalpatarau yathā |
śilāḥ phalanti phalivat yathā ratnagulucchakāḥ
19. yathā kalpatarau ekānte sarvapuṇyāni santi
śilāḥ phalanti phalivat yathā ratnagulucchakāḥ
19. All virtues are found in one place, just as they are in a wish-fulfilling tree (kalpataru). Stones bear fruit as if they were fruit-bearing trees, and resemble clusters of jewels.
शिलान्तः प्राणिनः सन्ति भेका इव शिलान्तरे ।
दृषदो वारि निर्याति चन्द्रकान्तोपलादिव ॥ २० ॥
śilāntaḥ prāṇinaḥ santi bhekā iva śilāntare ,
dṛṣado vāri niryāti candrakāntopalādiva 20
20. śilāntaḥ prāṇinaḥ santi bhekā iva śilāntare
| dṛṣadaḥ vāri niryāti candrakānta-upalāt iva
20. yathā bhekāḥ śilāntare prāṇinaḥ śilāntaḥ santi yathā
candrakānta-upalāt iva vāri niryāti dṛṣadaḥ vāri niryāti
20. Living beings exist within stones, just as frogs reside within the interior of rocks. Water flows forth from a stone, just as it does from a moonstone (candrakānta-upala).
निमेषेण घटो याति पटतां स्वापसंविदि ।
असत्यमपि बुध्येत स्वप्ने स्वमरणं यथा ॥ २१ ॥
nimeṣeṇa ghaṭo yāti paṭatāṃ svāpasaṃvidi ,
asatyamapi budhyeta svapne svamaraṇaṃ yathā 21
21. nimeṣeṇa ghaṭaḥ yāti paṭatām svāpasaṃvidi |
asatyam api budhyeta svapne svamaraṇaṃ yathā
21. svāpasaṃvidi nimeṣeṇa ghaṭaḥ paṭatām yāti
yathā svapne svamaraṇaṃ asatyam api budhyeta
21. In an instant, a pot transforms into a cloth in the awareness of a dream. Similarly, one perceives even the unreal as real, just as one's own death is experienced in a dream.
आकस्मिकं जलं व्योम्नि ध्रियते भूतगं यथा ।
वितानमिव खे वारि तिष्ठति स्वर्णदी यथा ॥ २२ ॥
ākasmikaṃ jalaṃ vyomni dhriyate bhūtagaṃ yathā ,
vitānamiva khe vāri tiṣṭhati svarṇadī yathā 22
22. ākasmikaṃ jalaṃ vyomni dhriyate bhūtagaṃ yathā
| vitānam iva khe vāri tiṣṭhati svarṇadī yathā
22. yathā ākasmikaṃ bhūtagaṃ jalaṃ vyomni dhriyate
khe vāri vitānam iva tiṣṭhati yathā svarṇadī
22. Just as unexpected water is held in the sky, like that which pertains to the elements, so too water remains in the sky like a vast expanse, just as the heavenly river (svarṇadī) [is sustained].
उड्डीयन्ते शिलाः स्थूलाः पक्षवन्तो यथाद्रयः ।
शिलान्तः प्राप्यते सर्वं ननु चिन्तामणेरिव ॥ २३ ॥
uḍḍīyante śilāḥ sthūlāḥ pakṣavanto yathādrayaḥ ,
śilāntaḥ prāpyate sarvaṃ nanu cintāmaṇeriva 23
23. uḍḍīyante śilāḥ sthūlāḥ pakṣavantaḥ yathā adrayaḥ
śilāntaḥ prāpyate sarvam nanu cintāmaṇeḥ iva
23. sthūlāḥ śilāḥ pakṣavantaḥ adrayaḥ yathā uḍḍīyante
nanu cintāmaṇeḥ iva śilāntaḥ sarvam prāpyate
23. Large rocks fly up as if they were winged mountains. Indeed, everything desired is obtained from a mere stone, just as if it were a wish-fulfilling jewel (cintāmaṇi).
चिन्तितानि फलन्त्याशु देवोद्यानान्तरेष्विव ।
तान्येव न फलन्त्याशु मोक्षादीनां च राघव ॥ २४ ॥
cintitāni phalantyāśu devodyānāntareṣviva ,
tānyeva na phalantyāśu mokṣādīnāṃ ca rāghava 24
24. cintitāni phalanti āśu devodyānāntareṣu iva
tāni eva na phalanti āśu mokṣādīnām ca rāghava
24. cintitāni devodyānāntareṣu iva āśu phalanti
rāghava tāni eva mokṣādīnām ca āśu na phalanti
24. Desired things quickly bear fruit, as if within celestial gardens. Yet, O Rāghava, those very things do not quickly bring results when it comes to liberation (mokṣa) and similar ultimate goals.
अचेतनोऽपि कुरुते कर्म यन्त्रपुमानिव ।
एवमाद्यास्तथान्ये च विचित्रारम्भविभ्रमाः ॥ २५ ॥
acetano'pi kurute karma yantrapumāniva ,
evamādyāstathānye ca vicitrārambhavibhramāḥ 25
25. acetanaḥ api kurute karma yantrapumān iva
evamādyāḥ tathā anye ca vicitrārambhavibhramāḥ
25. acetanaḥ api yantrapumān iva karma kurute
evamādyāḥ tathā anye ca vicitrārambhavibhramāḥ
25. Even an inanimate object performs actions (karma) as if it were a mechanical man. In this way, these and other bewildering illusions begin with such wondrous manifestations.
दृष्टाः शम्बरगन्धर्वविलासैरप्यसंभवाः ।
देशकालक्रियाद्रव्यरत्नसंचरणीयजाः ॥ २६ ॥
dṛṣṭāḥ śambaragandharvavilāsairapyasaṃbhavāḥ ,
deśakālakriyādravyaratnasaṃcaraṇīyajāḥ 26
26. dṛṣṭāḥ śambaragandharvavilāsaiḥ api asaṃbhavāḥ
deśakālakriyādravyaratnasañcaraṇīyajāḥ
26. śambaragandharvavilāsaiḥ api asaṃbhavāḥ
dṛṣṭāḥ deśakālakriyādravyaratnasañcaraṇīyajāḥ
26. Such illusions are seen, which would be impossible even through the magical sports of Śambara or the Gandharvas. They are born from the manipulation of space, time, action, substance, and jewels.
अर्था गन्धर्वजनिता अनन्ताः सत्यसंभवाः ।
असंभवः संभवोऽयमपि भाव्युपपद्यते ॥ २७ ॥
arthā gandharvajanitā anantāḥ satyasaṃbhavāḥ ,
asaṃbhavaḥ saṃbhavo'yamapi bhāvyupapadyate 27
27. arthāḥ gandharvajanitāḥ anantāḥ satyasaṃbhavāḥ |
asaṃbhavaḥ saṃbhavaḥ ayam api bhāvi upapadyate || 27 ||
27. gandharvajanitāḥ anantāḥ satyasaṃbhavāḥ arthāḥ
ayam asaṃbhavaḥ api saṃbhavaḥ bhāvi upapadyate 27
27. The objects of experience, though generated by illusion (gandharvajanitāḥ), are countless and appear as if they have a true origin. Even this impossibility (asaṃbhava) can suitably manifest as existence (saṃbhava).
संभवोऽसंभवः सम्यक् सिद्धये स्वप्नविभ्रमः ।
न तदस्ति न यत्सत्यं न तदस्ति न यन्मृषा ॥ २८ ॥
saṃbhavo'saṃbhavaḥ samyak siddhaye svapnavibhramaḥ ,
na tadasti na yatsatyaṃ na tadasti na yanmṛṣā 28
28. saṃbhavaḥ asaṃbhavaḥ samyak siddhaye svapnavibhramaḥ | na
tat asti na yat satyam na tat asti na yat mṛṣā || 28 ||
28. saṃbhavaḥ asaṃbhavaḥ samyak siddhaye svapnavibhramaḥ
yat satyam na tat na asti yat mṛṣā na tat na asti 28
28. Existence (saṃbhava) and non-existence (asaṃbhava), for perfect realization (siddhaye), are like a dream-illusion (svapnavibhrama). There is nothing that is not true, nor anything that is not false.
सर्वं सर्वेण सर्वत्र स्वप्ने सर्गाभिधानके ।
स्वप्ने निमग्नधीर्जन्तुः पश्यति स्थिरतां यथा ॥ २९ ॥
sarvaṃ sarveṇa sarvatra svapne sargābhidhānake ,
svapne nimagnadhīrjantuḥ paśyati sthiratāṃ yathā 29
29. sarvam sarveṇa sarvatra svapne sargābhidhānake | svapne
nimagnadhīḥ jantuḥ paśyati sthiratām yathā || 29 ||
29. sargābhidhānake svapne sarvam sarveṇa sarvatra [bhavati]
yathā svapne nimagnadhīḥ jantuḥ sthiratām paśyati 29
29. Everything is [manifested] by everything, everywhere, as if in a dream, within the realm called creation. Just as a living being (jantuḥ), with its intellect immersed in a dream (svapne nimagnadhīḥ), perceives stability (sthiratām) (within it).
सर्गस्वप्ने मग्नबुद्धिः पश्यति स्थिरतां तथा ।
भ्रमाद्भ्रमान्तरं गच्छन्स्वप्नात्स्वप्नान्तरं व्रजन् ।
अतिस्थिरप्रत्ययभागिह जीवो विमुह्यति ॥ ३० ॥
sargasvapne magnabuddhiḥ paśyati sthiratāṃ tathā ,
bhramādbhramāntaraṃ gacchansvapnātsvapnāntaraṃ vrajan ,
atisthirapratyayabhāgiha jīvo vimuhyati 30
30. sargasvapne magnabuddhiḥ paśyati sthiratām
tathā | bhramāt bhramāntaram gacchan
svapnāt svapnāntaram vrajan |
atisthirapratyayabhāk iha jīvaḥ vimuhyati || 30 ||
30. tathā sargasvapne magnabuddhiḥ sthiratām
paśyati iha jīvaḥ bhramāt bhramāntaram
gacchan svapnāt svapnāntaram
vrajan atisthirapratyayabhāk vimuhyati 30
30. Similarly, one whose intellect is immersed in the dream of creation (sargasvapne magnabuddhiḥ) perceives stability. Moving from one illusion to another illusion, and proceeding from one dream to another dream, the individual soul (jīva) in this world becomes utterly deluded (vimuhyati) due to its extremely firm convictions (atisthirapratyayabhāk).
श्वभ्रान्तरं श्वभ्रनिपातदोषात् संप्राप्नुवन्मुग्धमृगः प्रयाति ।
मोहं यथा पातमयैकरूपं जीवस्तथा संसृतिपात्रमूढः ॥ ३१ ॥
śvabhrāntaraṃ śvabhranipātadoṣāt saṃprāpnuvanmugdhamṛgaḥ prayāti ,
mohaṃ yathā pātamayaikarūpaṃ jīvastathā saṃsṛtipātramūḍhaḥ 31
31. śvabhrāntaram śvabhranipātadoṣāt
saṃprāpnuvan mugdhamṛgaḥ
prayāti moham yathā pātamyekarūpam
jīvaḥ tathā saṃsṛtipātramūḍhaḥ
31. yathā mugdhamṛgaḥ śvabhranipātadoṣāt
śvabhrāntaram pātamyekarūpam
saṃprāpnuvan prayāti tathā
saṃsṛtipātramūḍhaḥ jīvaḥ moham prayāti
31. Just as a foolish deer, by the fault of falling into a pit, enters its depths and proceeds into a state defined solely by falling, so too does the individual soul (jīva), deluded by the vessel of transmigration (saṃsāra), proceed into delusion.

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 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 (current chapter) 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