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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-9

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श्रीराम उवाच ।
आकारजातमुदितं शुद्धं हरिहराद्यपि ।
अविद्यैवेत्यहं श्रुत्वा ब्रह्मन्भ्रममिवागतः ॥ १ ॥
śrīrāma uvāca ,
ākārajātamuditaṃ śuddhaṃ hariharādyapi ,
avidyaivetyahaṃ śrutvā brahmanbhramamivāgataḥ 1
1. śrīrāma uvāca ākārajātam uditam śuddham harihara ādi api
avidyā eva iti aham śrutvā brahman bhramam iva āgataḥ
1. śrīrāma uvāca brahman aham ākārajātam uditam śuddham
harihara ādi api avidyā eva iti śrutvā bhramam iva āgataḥ
1. Shri Rama said: "O Brahmin, upon hearing that this entire collection of manifest forms, even those that are considered pure, like Hari (Vishnu), Hara (Shiva), and others, is merely ignorance, I have become bewildered."
श्रीवसिष्ठ उवाच ।
संवेद्येनापरामृष्टं शान्तं सर्वात्मकं च यत् ।
तत्सच्चिदाभासमयमस्तीह कलनोज्झितम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
saṃvedyenāparāmṛṣṭaṃ śāntaṃ sarvātmakaṃ ca yat ,
tatsaccidābhāsamayamastīha kalanojjhitam 2
2. śrīvasiṣṭha uvāca saṃvedyena aparāmṛṣṭam śāntam sarvātmakam
ca yat tat saccidābhāsamayam asti iha kalana ujjhitam
2. śrīvasiṣṭha uvāca yat saṃvedyena aparāmṛṣṭam śāntam ca
sarvātmakam tat saccidābhāsamayam kalana ujjhitam iha asti
2. Shri Vasishtha said: "That which is untouched by anything perceivable, tranquil, and the intrinsic nature (dharma) of all, that reality, which consists of being (sat), consciousness (cit), and illuminating presence (ābhāsa), exists here, free from all conceptualization."
समुदेति स्वतस्तस्मात्कला कलनरूपिणी ।
जलादावर्तलेखेव स्फुरज्जलतयोदिता ॥ ३ ॥
samudeti svatastasmātkalā kalanarūpiṇī ,
jalādāvartalekheva sphurajjalatayoditā 3
3. sam udeti svataḥ tasmāt kalā kalana rūpiṇī
jalāt āvartalekhā iva sphurat jalatayā uditā
3. tasmāt svataḥ kalana rūpiṇī kalā sam udeti
jalāt sphurat jalatayā uditā āvartalekhā iva
3. From that (reality) a subtle creative power (kalā) arises spontaneously, characterized by the nature of conceptualization. This is like a line of eddies emerging from water, appearing as agitated water.
सूक्ष्मा मध्या तथा स्थूला चेति सा कल्प्यते त्रिधा ।
पश्चान्मनस्तया तेन ज्ञातैव वपुषा पुनः ॥ ४ ॥
sūkṣmā madhyā tathā sthūlā ceti sā kalpyate tridhā ,
paścānmanastayā tena jñātaiva vapuṣā punaḥ 4
4. sūkṣmā madhyā tathā sthūlā ca iti sā kalpyate
tridhā paścāt manastayā tena jñātā eva vapuṣā punaḥ
4. sā sūkṣmā madhyā tathā sthūlā ca iti tridhā kalpyate
paścāt tena manastayā punaḥ vapuṣā jñātā eva
4. And that (subtle creative power, kalā) is thus conceived in three ways: subtle, middle, and gross. Afterwards, through its transformation into mind (manas), it is then recognized again through a physical body.
तिष्ठत्येतास्ववस्थासु भेदतः कल्प्यते त्रिधा ।
सत्त्वं रजस्तम इति एषैव प्रकृतिः स्मृता ॥ ५ ॥
tiṣṭhatyetāsvavasthāsu bhedataḥ kalpyate tridhā ,
sattvaṃ rajastama iti eṣaiva prakṛtiḥ smṛtā 5
5. tiṣṭhati etāsu avasthāsu bhedataḥ kalpyate tridhā
sattvam rajaḥ tamaḥ iti eṣā eva prakṛtiḥ smṛtā
5. etāsu avasthāsu tiṣṭhati bhedataḥ tridhā kalpyate
sattvam rajaḥ tamaḥ iti eṣā eva prakṛtiḥ smṛtā
5. Existing in these states, it is conceived in three ways due to its distinctions: namely, sattva, rajas, and tamas. Indeed, this very entity is traditionally known as primordial nature (prakṛti).
अविद्यां प्रकृतिं विद्धि गुणत्रितयधर्मिणीम् ।
एषैव संसृतिर्जन्तोरस्याः पारं परं पदम् ॥ ६ ॥
avidyāṃ prakṛtiṃ viddhi guṇatritayadharmiṇīm ,
eṣaiva saṃsṛtirjantorasyāḥ pāraṃ paraṃ padam 6
6. avidyām prakṛtim viddhi guṇatritayadharmiṇīm
eṣā eva saṃsṛtiḥ jantoḥ asyāḥ pāram param padam
6. guṇatritayadharmiṇīm avidyām prakṛtim viddhi
eṣā eva jantoḥ saṃsṛtiḥ asyāḥ pāram param padam
6. Understand ignorance (avidyā) to be primordial nature (prakṛti), characterized by the three qualities (guṇas). Indeed, this very (ignorance) is the cycle of transmigration (saṃsāra) for a living being. Beyond this (cycle) is the supreme state.
अत्र ते ये त्रयः प्रोक्ता गुणास्तेऽपि त्रिधा स्मृताः ।
सत्त्वं रजस्तम इति प्रत्येकं भिद्यते गुणः ॥ ७ ॥
atra te ye trayaḥ proktā guṇāste'pi tridhā smṛtāḥ ,
sattvaṃ rajastama iti pratyekaṃ bhidyate guṇaḥ 7
7. atra te ye trayaḥ proktāḥ guṇāḥ te api tridhā smṛtāḥ
sattvam rajaḥ tamaḥ iti pratyekam bhidyate guṇaḥ
7. atra ye trayaḥ guṇāḥ proktāḥ,
te api tridhā smṛtāḥ.
guṇaḥ pratyekam sattvam rajaḥ tamaḥ iti bhidyate.
7. Here, those three qualities (guṇas) that were previously declared are also considered to be threefold. Each quality (guṇa) is individually differentiated into sattva, rajas, and tamas.
नवधैवं विभक्तेयमविद्या गुणभेदतः ।
यावत्किंचिदिदं दृश्यमनयैव तदाश्रितम् ॥ ८ ॥
navadhaivaṃ vibhakteyamavidyā guṇabhedataḥ ,
yāvatkiṃcididaṃ dṛśyamanayaiva tadāśritam 8
8. navadhā evam vibhaktā iyam avidyā guṇabhedataḥ
yāvat kiñcit idam dṛśyam anayā eva tadāśritam
8. evam guṇabhedataḥ iyam avidyā navadhā vibhaktā.
yāvat kiñcit idam dṛśyam anayā eva tadāśritam.
8. Thus, this ignorance (avidyā) is divided ninefold by the distinctions of the qualities (guṇas). Whatever is visible in this world, all that is dependent on this very (ignorance).
ऋषयो मुनयः सिद्धा नागा विद्याधराः सुराः ।
इति भागमविद्यायाः सात्त्विकं विद्धि राघव ॥ ९ ॥
ṛṣayo munayaḥ siddhā nāgā vidyādharāḥ surāḥ ,
iti bhāgamavidyāyāḥ sāttvikaṃ viddhi rāghava 9
9. ṛṣayaḥ munayaḥ siddhāḥ nāgāḥ vidyādharāḥ surāḥ
iti bhāgam avidyāyāḥ sāttvikam viddhi rāghava
9. rāghava iti ṛṣayaḥ munayaḥ siddhāḥ nāgāḥ
vidyādharāḥ surāḥ avidyāyāḥ sāttvikam bhāgam viddhi
9. O Rāghava, know that sages, ascetics, perfected beings, nāgas, vidyādharas, and gods – these constitute the sättvika aspect of ignorance (avidyā).
सात्त्विकस्यास्य भागस्य नागविद्याधरास्तमः ।
रजस्तु मुनयः सिद्धाः सत्त्वं देवा हरादयः ॥ १० ॥
sāttvikasyāsya bhāgasya nāgavidyādharāstamaḥ ,
rajastu munayaḥ siddhāḥ sattvaṃ devā harādayaḥ 10
10. sāttvikasya asya bhāgasya nāgavidyādharāḥ tamaḥ
rajaḥ tu munayaḥ siddhāḥ sattvam devāḥ harādayaḥ
10. asya sāttvikasya bhāgasya nāgavidyādharāḥ tamaḥ
tu munayaḥ siddhāḥ rajaḥ devāḥ harādayaḥ sattvam
10. Within this very sättvika aspect (of ignorance), the nāgas and vidyādharas represent tamas, while the ascetics and perfected beings represent rajas, and the gods, led by Hara (Śiva), represent sattva.
सत्त्वजातौ देवयोनावविद्या प्राकृतैर्गुणैः ।
निर्मलं पदमायाताः सत्त्वं हरिहरादयः ॥ ११ ॥
sattvajātau devayonāvavidyā prākṛtairguṇaiḥ ,
nirmalaṃ padamāyātāḥ sattvaṃ hariharādayaḥ 11
11. sattvajātau devayonau avidyā prākṛtaiḥ guṇaiḥ
nirmalam padam āyātāḥ sattvam hariharādayaḥ
11. devayonau sattvajātau hariharādayaḥ avidyā
prākṛtaiḥ guṇaiḥ nirmalam sattvam padam āyātāḥ
11. Hari, Hara, and other deities, though originating from the divine realm within the sattva class and influenced by the material qualities (guṇas) of ignorance (avidyā), have nonetheless attained a stainless state of pure being (sattva).
सात्त्विकः प्राकृतो भागो राम तज्ज्ञो हि यो भवेत् ।
न समुत्पद्यते भूयस्तेनासौ मुक्त उच्यते ॥ १२ ॥
sāttvikaḥ prākṛto bhāgo rāma tajjño hi yo bhavet ,
na samutpadyate bhūyastenāsau mukta ucyate 12
12. sāttvikaḥ prākṛtaḥ bhāgaḥ rāma tatjñaḥ hi yaḥ bhavet
na samutpadyate bhūyaḥ tena asau muktaḥ ucyate
12. rāma yaḥ hi sāttvikaḥ prākṛtaḥ bhāgaḥ tatjñaḥ bhavet
asau bhūyaḥ na samutpadyate tena muktaḥ ucyate
12. O Rāma, whoever truly becomes a knower of that sättvika, material aspect (of existence), is not born again. Therefore, such a one is said to be liberated (mokṣa).
तेन रुद्रादयो ह्येते सत्त्वभागा महामते ।
तिष्ठन्ति मुक्ताः पुरुषा यावद्देहं जगत्स्थितौ ॥ १३ ॥
tena rudrādayo hyete sattvabhāgā mahāmate ,
tiṣṭhanti muktāḥ puruṣā yāvaddehaṃ jagatsthitau 13
13. tena rudra-ādayaḥ hi ete sattvabhāgāḥ mahāmate
tiṣṭhanti muktāḥ puruṣāḥ yāvat deham jagatsthitau
13. mahāmate tena hi ete rudra-ādayaḥ sattvabhāgāḥ
muktāḥ puruṣāḥ yāvat deham jagatsthitau tiṣṭhanti
13. O great-minded one, by that [principle], these Rudras and other beings, who are endowed with the quality of pure being (sattva), remain as liberated cosmic persons (puruṣa) for as long as their physical bodies endure within the cosmic order (jagat).
यावद्देहं महात्मानो जीवन्मुक्ता व्यवस्थिताः ।
विदेहमुक्ता देहान्ते स्थास्यन्ति परमेश्वरे ॥ १४ ॥
yāvaddehaṃ mahātmāno jīvanmuktā vyavasthitāḥ ,
videhamuktā dehānte sthāsyanti parameśvare 14
14. yāvat deham mahātmānaḥ jīvanmuktāḥ vyavasthitāḥ
videhamuktāḥ deha-ante sthāsyanti parameśvare
14. yāvat deham mahātmānaḥ jīvanmuktāḥ vyavasthitāḥ
deha-ante videhamuktāḥ parameśvare sthāsyanti
14. While embodied, great souls (mahātman) are established as those liberated even while living (jīvanmukta). After the body's end, those liberated without a body (videhamukta) will abide in the Supreme Lord (Parameśvara).
उदेत्यविद्या विद्यायाः सलिलादिव बुद्बुदः ।
विद्यायां लीयतेऽविद्या पयसीव हि बुद्बुदः ॥ १६ ॥
udetyavidyā vidyāyāḥ salilādiva budbudaḥ ,
vidyāyāṃ līyate'vidyā payasīva hi budbudaḥ 16
16. udeti avidyā vidyāyāḥ salilāt iva budbudaḥ
vidyāyām līyate avidyā payasi iva hi budbudaḥ
16. salilāt iva budbudaḥ [yathā] vidyāyāḥ avidyā udeti hi
payasi iva budbudaḥ [yathā] vidyāyām avidyā līyate
16. Ignorance (avidyā) arises from knowledge, just as a bubble emerges from water. Ignorance (avidyā) then dissolves into knowledge, indeed, just as a bubble merges back into water.
पयस्तरङ्गयोर्द्वित्वभावनादेव भिन्नता ।
विद्याविद्यादृशोर्भेदभावनादेव भिन्नता ॥ १७ ॥
payastaraṅgayordvitvabhāvanādeva bhinnatā ,
vidyāvidyādṛśorbhedabhāvanādeva bhinnatā 17
17. payas-taraṅgayoḥ dvitva-bhāvanāt eva bhinnatā
vidyā-avidyā-dṛśoḥ bheda-bhāvanāt eva bhinnatā
17. payas-taraṅgayoḥ dvitva-bhāvanāt eva bhinnatā [asti]
vidyā-avidyā-dṛśoḥ bheda-bhāvanāt eva bhinnatā [asti]
17. The distinction between water and its waves arises merely from the conceptualization of their duality. Similarly, the distinction between knowledge and ignorance (avidyā) arises merely from the conceptualization of their difference.
पयस्तरङ्गयोरैक्यं यथैव परमार्थतः ।
नाविद्यात्वं न विद्यात्वमिह किंचन विद्यते ॥ १८ ॥
payastaraṅgayoraikyaṃ yathaiva paramārthataḥ ,
nāvidyātvaṃ na vidyātvamiha kiṃcana vidyate 18
18. payas taraṅgayoḥ aikyam yathā eva paramārthataḥ
na avidyātvam na vidyātvam iha kiñcana vidyate
18. yathā eva paramārthataḥ payas taraṅgayoḥ aikyam
(asti) iha na avidyātvam na vidyātvam kiñcana vidyate
18. Just as the oneness of water and its waves is in ultimate reality, similarly, neither the state of ignorance (avidyā) nor the state of knowledge (vidyā) exists at all here.
विद्याविद्यादृशौ त्यक्त्वा यदस्तीह तदस्ति हि ।
प्रतियोगिव्यवच्छेदवशादेतद्रघूद्वह ॥ १९ ॥
vidyāvidyādṛśau tyaktvā yadastīha tadasti hi ,
pratiyogivyavacchedavaśādetadraghūdvaha 19
19. vidyāvidyādṛśau tyaktvā yat asti iha tat asti
hi pratiyogivyavacchedavaśāt etat raghūdvaha
19. vidyāvidyādṛśau tyaktvā iha yat asti tat hi
asti raghūdvaha etat pratiyogivyavacchedavaśāt
19. Having abandoned the viewpoints of both knowledge (vidyā) and ignorance (avidyā), whatever truly exists here, exists indeed. O scion of Raghu, this is understood by virtue of the exclusion of its counter-positives.
विद्याविद्यादृशौ न स्तः शेषे बद्धपदो भव ।
नाविद्यास्ति न विद्यास्ति कृतं कल्पनयानया ॥ २० ॥
vidyāvidyādṛśau na staḥ śeṣe baddhapado bhava ,
nāvidyāsti na vidyāsti kṛtaṃ kalpanayānayā 20
20. vidyāvidyādṛśau na staḥ śeṣe baddhapadaḥ bhava na
avidyā asti na vidyā asti kṛtam kalpanayā anayā
20. vidyāvidyādṛśau na staḥ śeṣe baddhapadaḥ bhava na
avidyā asti na vidyā asti anayā kalpanayā kṛtam
20. The viewpoints of knowledge (vidyā) and ignorance (avidyā) do not exist. Be firmly established in the remainder. Neither ignorance (avidyā) nor knowledge (vidyā) exists; what is the need for this mental construct?
किंचिदस्ति नकिंचिद्यच्चित्संविदिति तत्स्थितम् ।
तदेवाविदिताभासं सदविद्येत्युदाहृतम् ॥ २१ ॥
kiṃcidasti nakiṃcidyaccitsaṃviditi tatsthitam ,
tadevāviditābhāsaṃ sadavidyetyudāhṛtam 21
21. kiñcit asti nakiñcit yat citsaṃvid iti tat sthitam
tat eva aviditābhāsam sat avidyā iti udāhṛtam
21. yat kiñcit asti nakiñcit tat citsaṃvid iti sthitam
tat eva aviditābhāsam sat avidyā iti udāhṛtam
21. Whatever appears as 'something' or 'nothing' - that is established as pure consciousness (cit) or perfect awareness (saṃvid). That very existent (sat) which manifests as unknown is declared to be ignorance (avidyā).
विदितं सत्तदेवेदमविद्याक्षयसंज्ञितम् ।
विद्याभावादविद्याख्यामिथ्यैवोदेति कल्पना ॥ २२ ॥
viditaṃ sattadevedamavidyākṣayasaṃjñitam ,
vidyābhāvādavidyākhyāmithyaivodeti kalpanā 22
22. viditam sat tat eva idam avidyākṣayasaṃjñitam
vidyābhāvāt avidyā ākhyā mithyā eva udeti kalpanā
22. idam sat tat eva avidyākṣayasaṃjñitam viditam.
avidyā ākhyā kalpanā vidyābhāvāt mithyā eva udeti.
22. It is known that this existent reality (sat) is indeed that [supreme truth], which is called the cessation of ignorance (avidyā-kṣaya). The false notion (kalpanā) of 'ignorance' (avidyā) arises merely from the absence of true knowledge (vidyā).
मिथः स्वान्ते तयोरन्तश्छायातपनयोरिव ।
अविद्यायां विलीनायां क्षीणे द्वे एव कल्पने ॥ २३ ॥
mithaḥ svānte tayorantaśchāyātapanayoriva ,
avidyāyāṃ vilīnāyāṃ kṣīṇe dve eva kalpane 23
23. mithaḥ svānte tayoḥ antaḥ chāyā ātapanayoḥ
iva avidyāyām vilīnāyām kṣīṇe dve eva kalpane
23. tayoḥ antaḥ mithaḥ svānte chāyā ātapanayoḥ iva.
avidyāyām vilīnāyām dve kalpane eva kṣīṇe.
23. These two (vidyā and avidyā) exist in mutual opposition within their own being, like the interplay of shadow and light (chāyātapa). When ignorance (avidyā) is completely dissolved, these two notions (kalpanā) themselves become diminished.
एते राघव लीयेते अवाप्यं परिशिष्यते ।
अविद्यासंक्षयात्क्षीणो विद्यापक्षोऽपि राघव ॥ २४ ॥
ete rāghava līyete avāpyaṃ pariśiṣyate ,
avidyāsaṃkṣayātkṣīṇo vidyāpakṣo'pi rāghava 24
24. ete rāghava līyete avāpyam pariśiṣyate
avidyāsaṃkṣayāt kṣīṇaḥ vidyāpakṣaḥ api rāghava
24. rāghava ete līyete,
avāpyam pariśiṣyate.
rāghava avidyāsaṃkṣayāt vidyāpakṣaḥ api kṣīṇaḥ.
24. O Rāghava, these two (notions, i.e., vidyā and avidyā) dissolve, and only that which is to be attained (avāpya) remains. With the complete destruction of ignorance (avidyā-saṃkṣaya), O Rāghava, even the aspect of knowledge (vidyā-pakṣa) itself is diminished.
यच्छिष्टं तन्न किंचिद्वा किंचिद्वापीदमाततम् ।
तत्रैवं दृश्यते सर्वं न किंचन च दृश्यते ॥ २५ ॥
yacchiṣṭaṃ tanna kiṃcidvā kiṃcidvāpīdamātatam ,
tatraivaṃ dṛśyate sarvaṃ na kiṃcana ca dṛśyate 25
25. yat śiṣṭam tat na kiṃcit vā kiṃcit vā api idam ātatam
tatra evam dṛśyate sarvam na kiṃcana ca dṛśyate
25. yat śiṣṭam tat na kiṃcit vā kiṃcit vā api idam ātatam.
tatra evam sarvam dṛśyate ca na kiṃcana dṛśyate.
25. What remains is neither utter nothingness (kiñcit) nor a vast, expanded something (kiñcit). In that very state, everything is thus perceived, and yet nothing whatsoever is perceived.
वटश्च वटधानायामिव पुष्पफलादिमान् ।
सर्वशक्तिर्हि किंचित्त्वं सर्वशक्तिसमुद्गकम् ॥ २६ ॥
vaṭaśca vaṭadhānāyāmiva puṣpaphalādimān ,
sarvaśaktirhi kiṃcittvaṃ sarvaśaktisamudgakam 26
26. vaṭaḥ ca vaṭadhānāyām iva puṣpaphalādimān
sarvaśaktiḥ hi kiṃcittvam sarvaśaktisamudgakam
26. vaṭaḥ puṣpaphalādimān vaṭadhānāyām iva (tiṣṭhati) hi
kiṃcittvam sarvaśaktiḥ sarvaśaktisamudgakam (bhavati)
26. Just as a banyan tree, complete with its flowers, fruits, and so on, is contained within a banyan seed, so too is any specific manifestation inherently all-powerful (sarvaśakti), being a receptacle for all power (sarvaśaktisamudgakam).
नभसोऽप्यधिकं शून्यं नच शून्यं चिदात्मकम् ।
सूर्यकान्ते यथा वह्निर्यथा क्षीरे घृतं तथा ॥ २७ ॥
nabhaso'pyadhikaṃ śūnyaṃ naca śūnyaṃ cidātmakam ,
sūryakānte yathā vahniryathā kṣīre ghṛtaṃ tathā 27
27. nabhasaḥ api adhikam śūnyam na ca śūnyam citātmakam
sūryakānte yathā vahniḥ yathā kṣīre ghṛtam tathā
27. śūnyam nabhasaḥ api adhikam (asti),
ca śūnyam citātmakam na (asti).
yathā sūryakānte vahniḥ (asti),
yathā kṣīre ghṛtam (asti),
tathā (idam asti).
27. The void (śūnya) is vaster even than space, yet this void is not devoid of consciousness (cidātmaka). It is like fire latent in a sun-crystal or ghee latent in milk.
तत्रेदं संस्थितं सर्वं देशकालक्रमोदये ।
यथा स्फुलिङ्गा अनलाद्यथा भासो दिवाकरात् ॥ २८ ॥
tatredaṃ saṃsthitaṃ sarvaṃ deśakālakramodaye ,
yathā sphuliṅgā analādyathā bhāso divākarāt 28
28. tatra idam saṃsthitam sarvam deśakālakramodaye
yathā sphuliṅgāḥ analāt yathā bhāsaḥ divākarāt
28. tatra idam sarvam deśakālakramodaye saṃsthitam (asti).
yathā analāt sphuliṅgāḥ (jāyante),
yathā divākarāt bhāsaḥ (jāyante).
28. Therein, all this (universe) is situated during the emergence of the sequence of space and time, just as sparks arise from fire or rays from the sun.
तस्मात्तथेमा निर्यान्ति स्फुरन्त्याः संविदश्चितः ।
यथाम्भोधिस्तरङ्गाणां यथामलमणिस्त्विषाम् ॥ २९ ॥
tasmāttathemā niryānti sphurantyāḥ saṃvidaścitaḥ ,
yathāmbhodhistaraṅgāṇāṃ yathāmalamaṇistviṣām 29
29. tasmāt tathā imāḥ niryānti sphurantyāḥ saṃvidaḥ citaḥ
yathā ambhodhiḥ taraṅgāṇām yathā amalamaṇiḥ tviṣām
29. tasmāt,
yathā ambhodhiḥ taraṅgāṇām (utpādayati),
yathā amalamaṇiḥ tviṣām (vistarati),
tathā imāḥ sphurantyāḥ saṃvidaḥ citaḥ niryānti.
29. Therefore, from that throbbing (sphurantī) consciousness (saṃvid and cit), these (phenomena) emerge, just as the ocean (produces) its waves, and a pure gem (radiates) its luster.
कोशो नित्यमनन्तानां तथा तत्संविदां त्विषाम् ।
सबाह्याभ्यन्तरे सर्वं वस्तुन्यस्त्येव वस्तुसत् ॥ ३० ॥
kośo nityamanantānāṃ tathā tatsaṃvidāṃ tviṣām ,
sabāhyābhyantare sarvaṃ vastunyastyeva vastusat 30
30. kośaḥ nityam anantānām tathā tat-saṃvidām tviṣām
sa-bāhya-ābhyantare sarvam vastuni asti eva vastu-sat
30. vastuni nityam anantānām tathā tat-saṃvidām tviṣām kośaḥ (asti).
sa-bāhya-ābhyantare sarvam vastu-sat eva asti.
30. The ultimate reality (vastu) is eternally a treasury of infinite consciousnesses (saṃvid) and their splendors. Everything, both externally and internally, indeed exists within that reality as truly real substance.
सर्वदैवाविनाशात्म कुम्भानां गगनं यथा ।
यथा मणेरयःस्पन्दे अयस्कान्तस्य कर्तृता ॥ ३१ ॥
sarvadaivāvināśātma kumbhānāṃ gaganaṃ yathā ,
yathā maṇerayaḥspande ayaskāntasya kartṛtā 31
31. sarvadā eva avināśa-ātma kumbhānām gaganam yathā
yathā maṇeḥ ayaḥ-spande ayaskāntasya kartṛtā
31. yathā kumbhānām gaganam sarvadā eva avināśa-ātma (bhavati).
yathā maṇeḥ ayaḥ-spande ayaskāntasya kartṛtā (dṛśyate).
31. Just as space (gagana) remains eternally of imperishable nature (ātman) in relation to pots, and just as a magnet's causality (kartṛtā) is observed in the movement of iron near a crystal...
अकर्तुरेव हि तथा कर्तृता तस्य कथ्यते ।
मणिसंनिधिमात्रेण यथायः स्पन्दते जडम ।
तत्सत्तया तथैवायं देहश्चेतत्यचिद्वपुः ॥ ३२ ॥
akartureva hi tathā kartṛtā tasya kathyate ,
maṇisaṃnidhimātreṇa yathāyaḥ spandate jaḍama ,
tatsattayā tathaivāyaṃ dehaścetatyacidvapuḥ 32
32. akartuḥ eva hi tathā kartṛtā tasya
kathyate maṇi-saṃnidhi-mātreṇa yathā
ayaḥ spandate jaḍam tat-sattayā
tathā eva ayam dehaḥ cetati acit-vapuḥ
32. hi tathā akartuḥ tasya kartṛtā eva kathyate.
yathā jaḍam ayaḥ maṇi-saṃnidhi-mātreṇa spandate,
tathā eva tat-sattayā ayam acit-vapuḥ dehaḥ cetati.
32. Indeed, similarly, doership (kartṛtā) is ascribed to that non-doer (the ātman). Just as inert iron moves merely by the presence of a crystal, similarly, by the very existence of that (ātman), this body, though of an unconscious form, appears to become conscious.
तत्र स्थितं जगदिदं जगदेकबीजे चिन्नाम्नि संविदितकल्पितकल्पनेन ।
लोलोर्मिजालमिव वारिणि चित्ररूपं खादप्यरूपवति यत्र न किंचिदस्ति ॥ ३३ ॥
tatra sthitaṃ jagadidaṃ jagadekabīje cinnāmni saṃviditakalpitakalpanena ,
lolormijālamiva vāriṇi citrarūpaṃ khādapyarūpavati yatra na kiṃcidasti 33
33. tatra sthitam jagat idam jagat-eka-bīje
cit-nāmni saṃvidita-kalpita-kalpanena
lola-ūrmi-jālam iva vāriṇi citra-rūpam
khāt api arūpa-vati yatra na kiñcid asti
33. idam jagat tatra jagat-eka-bīje cit-nāmni sthitam.
saṃvidita-kalpita-kalpanena lola-ūrmi-jālam iva vāriṇi citra-rūpam (bhavati).
khāt api arūpa-vati yatra kiñcid na asti.
33. This world (jagat), situated in that sole seed of the world, which is named consciousness (cit), appears, by an imagination (kalpanā) conceived within that very consciousness (saṃvid), like a network of restless waves (lola-ūrmi-jālam) of variegated form (citra-rūpam) in water. Yet, in that formless ultimate reality – analogous to space (kha) – where nothing at all truly exists (na kiñcid asti).

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 (current chapter) Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216