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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-103

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श्रीवसिष्ठ उवाच ।
भामात्रं भानमात्रं वा शान्तं भासत एव च ।
चिन्मात्रं यदनाद्यन्तं तस्य नाशः कथं कदा ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhāmātraṃ bhānamātraṃ vā śāntaṃ bhāsata eva ca ,
cinmātraṃ yadanādyantaṃ tasya nāśaḥ kathaṃ kadā 1
1. śrīvasiṣṭha uvāca bhāmātram bhānamātram vā śāntam bhāsate
eva ca cinmātram yat anādyantam tasya nāśaḥ katham kadā
1. śrīvasiṣṭha uvāca yat cinmātram anādyantam bhāmātram vā
bhānamātram śāntam eva ca bhāsate tasya nāśaḥ katham kadā
1. Śrī Vasiṣṭha said: That which is merely effulgence, or merely a manifestation, and is tranquil, truly shines forth. How and when can there be the destruction of that which is mere consciousness (cinmātram), without beginning or end?
तावन्मात्रं च पुरुषः कदाचित्स न नश्यति ।
यदि नश्यति चिन्मात्रं भूयो जायेत किं कथम् ॥ २ ॥
tāvanmātraṃ ca puruṣaḥ kadācitsa na naśyati ,
yadi naśyati cinmātraṃ bhūyo jāyeta kiṃ katham 2
2. tāvanmātram ca puruṣaḥ kadācit saḥ na naśyati
yadi naśyati cinmātram bhūyaḥ jāyeta kim katham
2. ca puruṣaḥ tāvanmātram saḥ kadācit na naśyati
yadi cinmātram naśyati bhūyaḥ kim katham jāyeta
2. And the supreme cosmic person (puruṣa) is merely that much (consciousness). He never perishes. If pure consciousness (cinmātram) were to perish, how could it ever be born again?
न चान्यदन्यच्चिन्मात्रं क्वचित्किंचन कस्यचित् ।
सर्वानुभवसादृश्ये कीदृशी नाम सान्यता ॥ ३ ॥
na cānyadanyaccinmātraṃ kvacitkiṃcana kasyacit ,
sarvānubhavasādṛśye kīdṛśī nāma sānyatā 3
3. na ca anyat anyat cinmātram kvacit kiṃcana
kasyacit sarvānubhavasādṛśye kīdṛśī nāma sānyatā
3. ca cinmātram na anyat anyat kvacit kiṃcana
kasyacit sarvānubhavasādṛśye kīdṛśī nāma sānyatā
3. Nor is pure consciousness (cinmātram) ever different from itself, or different for anyone, anywhere, in any way. When all experience shares a fundamental similarity, what kind of difference could there possibly be?
सर्वस्यैव हिमं शीतमुष्णोऽग्निर्मधुरं पयः ।
चिन्मात्रस्यावदातस्य कीदृगन्यत्वमत्र तु ॥ ४ ॥
sarvasyaiva himaṃ śītamuṣṇo'gnirmadhuraṃ payaḥ ,
cinmātrasyāvadātasya kīdṛganyatvamatra tu 4
4. sarvasya eva himam śītam uṣṇaḥ agniḥ madhuram
payaḥ cinmātrasya avadātasya kīdṛk anyatvam atra tu
4. sarvasya eva himam śītam agniḥ uṣṇaḥ payaḥ madhuram
cinmātrasya avadātasya atra tu kīdṛk anyatvam
4. For everyone, ice is cold, fire is hot, and water is sweet. For pure consciousness (cinmātram), which is inherently spotless, what kind of difference (anyatvam) could there possibly be here?
शरीरनाशे नाशश्चेच्चिन्मात्रस्य तदुच्यताम् ।
हर्षस्थाने विषादः किं मरणे संसृतिक्षये ॥ ५ ॥
śarīranāśe nāśaśceccinmātrasya taducyatām ,
harṣasthāne viṣādaḥ kiṃ maraṇe saṃsṛtikṣaye 5
5. śarīranāśe nāśaḥ cet cinmātrasyā tat ucyatām
harṣasthāne viṣādaḥ kim maraṇe saṃsṛtikṣaye
5. śarīranāśe cinmātrasyā nāśaḥ cet tat ucyatām.
maraṇe saṃsṛtikṣaye harṣasthāne viṣādaḥ kim.
5. If the pure consciousness (cinmātra) is destroyed when the body perishes, then let that be declared. Why, then, is there sorrow instead of joy at death, which is the cessation of the cycle of transmigration (saṃsāra)?
न च नाम शरीरस्य नाशे नश्यति चिन्नभः ।
देहे नष्टेऽपि बन्धूनां म्लेच्छैर्दृष्टा पिशाचता ॥ ६ ॥
na ca nāma śarīrasya nāśe naśyati cinnabhaḥ ,
dehe naṣṭe'pi bandhūnāṃ mlecchairdṛṣṭā piśācatā 6
6. na ca nāma śarīrasya nāśe naśyati cinnabhaḥ dehe
naṣṭe api bandhūnām mlecchaiḥ dṛṣṭā piśācatā
6. ca nāma śarīrasya nāśe cinnabhaḥ na naśyati.
dehe naṣṭe api bandhūnām piśācatā mlecchaiḥ dṛṣṭā.
6. And indeed, the consciousness (cin-nabhaḥ) does not perish with the destruction of the body. Even after the body is destroyed, the existence of ghosts (piśācatā) has been observed by non-Aryans (mlecchas) among deceased relatives.
यावच्छरीरसत्ता चेच्चेतनस्य तदुच्यताम् ।
शवः कस्मान्न चलति सत्यखण्डे शरीरके ॥ ७ ॥
yāvaccharīrasattā ceccetanasya taducyatām ,
śavaḥ kasmānna calati satyakhaṇḍe śarīrake 7
7. yāvat śarīrasattā cet cetanasya tat ucyatām
śavaḥ kasmāt na calati sati akhaṇḍe śarīrake
7. cet cetanasya yāvat śarīrasattā tat ucyatām.
akhaṇḍe śarīrake sati śavaḥ kasmāt na calati.
7. If the existence of the conscious entity (cetana) is coextensive with the body, then let that be declared. Why does a corpse not move even when the body is perfectly intact?
पिशाचानुभवो जीवधर्मश्चेत्तत्स सर्वदा ।
किं न पश्यति किं बन्धौ मृते पश्यति तत्तथा ॥ ८ ॥
piśācānubhavo jīvadharmaścettatsa sarvadā ,
kiṃ na paśyati kiṃ bandhau mṛte paśyati tattathā 8
8. piśācānubhavaḥ jīvadharmaḥ cet tat sa sarvadā
kim na paśyati kim bandhau mṛte paśyati tat tathā
8. cet piśācānubhavaḥ jīvadharmaḥ,
tat sa sarvadā.
kim na paśyati? kim bandhau mṛte tat tathā paśyati?
8. If the experience of ghosts (piśāca) is the intrinsic nature (dharma) of a living being (jīva), then that should be true always. Why does one not always perceive them? Why does one perceive them only when a relative has died?
जीवधर्मो विशिष्टश्चेत्तादृशस्तं नरः कथम् ।
मिथ्या देशान्तरमृते पिशाचत्वं न पश्यति ॥ ९ ॥
jīvadharmo viśiṣṭaścettādṛśastaṃ naraḥ katham ,
mithyā deśāntaramṛte piśācatvaṃ na paśyati 9
9. jīvadharmaḥ viśiṣṭaḥ cet tādṛśaḥ tam naraḥ katham
mithyā deśāntaram ṛte piśācatvam na paśyati
9. jīvadharmaḥ viśiṣṭaḥ cet tādṛśaḥ naraḥ tam
deśāntaram ṛte piśācatvam mithyā na paśyati katham
9. If the intrinsic nature (dharma) of a living being is distinct, how can a person fail to perceive ghosthood as illusory, without experiencing a transition to a different state of existence?
तस्मात्सर्वात्मकत्वे तच्चिन्मात्रं न नियन्त्रितम् ।
यद्यद्यत्र यथा वेत्ति तत्तत्तत्रावगच्छति ॥ १० ॥
tasmātsarvātmakatve taccinmātraṃ na niyantritam ,
yadyadyatra yathā vetti tattattatrāvagacchati 10
10. tasmāt sarvātmakatve tat cinmātram na niyantritam
yat yat yatra yathā vetti tat tat tatra avagacchati
10. tasmāt sarvātmakatve tat cinmātram na niyantritam
yat yat yatra yathā vetti tat tat tatra avagacchati
10. Therefore, due to its all-encompassing nature (sarvātmakatva, referring to ātman), that mere consciousness (brahman) is not limited. Whatever one perceives, wherever and however, that very thing is comprehended there.
अवाधितैवैकघना संविद्भवति यादृशी ।
तादृश्येवानुभूतिर्हि तत्स्वभावोऽत्र कारणम् ॥ ११ ॥
avādhitaivaikaghanā saṃvidbhavati yādṛśī ,
tādṛśyevānubhūtirhi tatsvabhāvo'tra kāraṇam 11
11. avādhitā eva ekaghanā saṃvit bhavati yādṛśī tādṛśī
eva anubhūtiḥ hi tat svabhāvaḥ atra kāraṇam
11. yādṛśī avādhitā eva ekaghanā saṃvit bhavati tādṛśī
eva anubhūtiḥ hi atra tat svabhāvaḥ kāraṇam
11. Of whatever kind consciousness (saṃvid) is - undisturbed and uniformly pervasive - precisely such is the experience (anubhūti), for its own inherent nature is indeed the cause here.
अन्यन्न संभवत्यत्र सर्गादावेव कारणम् ।
यन्नाम तदिदानीं स्यात्कथ्यतां कीदृशं कथम् ॥ १२ ॥
anyanna saṃbhavatyatra sargādāveva kāraṇam ,
yannāma tadidānīṃ syātkathyatāṃ kīdṛśaṃ katham 12
12. anyat na saṃbhavati atra sargādau eva kāraṇam
yat nāma tat idānīm syāt kathyatām kīdṛśam katham
12. atra sargādau eva anyat kāraṇam na saṃbhavati
yat nāma tat idānīm syāt kīdṛśam katham kathyatām
12. No other cause is possible here, right from creation's beginning. What, then, would its name be now? Let it be told: of what kind is it, and how does it manifest?
सर्गादावेव नोत्पन्ना न चैवाद्यावभासते ।
विकल्पश्रीर्जगद्भासा केवलं भाति चिन्नभः ॥ १३ ॥
sargādāveva notpannā na caivādyāvabhāsate ,
vikalpaśrīrjagadbhāsā kevalaṃ bhāti cinnabhaḥ 13
13. sargādau eva na utpannā na ca eva adya avabhāsate
vikalpaśrīḥ jagadbhāsā kevalaṃ bhāti cinnabhaḥ
13. vikalpaśrīḥ jagadbhāsā sargādau eva na utpannā na
ca eva adya avabhāsate kevalaṃ cinnabhaḥ bhāti
13. The splendor of mental constructs (vikalpa), which manifests as the world's appearance, was not created at the very beginning of creation, nor does it appear even now. Only the pure consciousness-space (cinnabhaḥ) shines.
आभासमात्रमेवेदं दृश्यमित्यवबुध्यते ।
दृश्यमित्यवबोधेन तदृते स्यात्क्व दृश्यता ॥ १४ ॥
ābhāsamātramevedaṃ dṛśyamityavabudhyate ,
dṛśyamityavabodhena tadṛte syātkva dṛśyatā 14
14. ābhāsamātram eva idam dṛśyam iti avabudhyate
dṛśyam iti avabodhena tat ṛte syāt kva dṛśyatā
14. idam dṛśyam ābhāsamātram eva iti avabudhyate
dṛśyam iti avabodhena tat ṛte kva dṛśyatā syāt
14. This perceived world (dṛśya) is understood to be merely an appearance. It is by the understanding that something is a perceived object (dṛśya) that it gains perceptibility; without such understanding, where would there be any perceptibility (dṛśyatā) at all?
स्वचमत्कारचातुर्यं चारु चिन्नभसा रसात् ।
बोधेन बुध्यते दृश्यमित्यबोधान्न बुध्यते ॥ १५ ॥
svacamatkāracāturyaṃ cāru cinnabhasā rasāt ,
bodhena budhyate dṛśyamityabodhānna budhyate 15
15. svacamatkāracāturyaṃ cāru cinnabhasā rasāt
bodhena budhyate dṛśyam iti abodhāt na budhyate
15. dṛśyam svacamatkāracāturyaṃ cāru cinnabhasā
rasāt bodhena budhyate iti abodhāt na budhyate
15. The perceived world (dṛśya) is understood through knowledge (bodha) as the charming skill of consciousness-space (cinnabhaḥ) manifesting its own wondrous nature (svacamatkāracāturya) from its very essence. However, due to lack of knowledge (abodha), it is not truly understood.
बोधोऽबोधश्च तद्रूपमेवमेव निरामयम् ।
भेदोऽत्र वाचि न त्वर्थे तस्मान्नास्त्येव दृश्यता ॥ १६ ॥
bodho'bodhaśca tadrūpamevameva nirāmayam ,
bhedo'tra vāci na tvarthe tasmānnāstyeva dṛśyatā 16
16. bodhaḥ abodhaḥ ca tatrūpam evam eva nirāmayam bhedaḥ
atra vāci na tu arthe tasmāt na asti eva dṛśyatā
16. bodhaḥ ca abodhaḥ ca tatrūpam eva eva nirāmayam atra
bhedaḥ vāci eva na tu arthe tasmāt dṛśyatā na asti eva
16. Both knowledge (bodha) and non-knowledge (abodha) are truly of its very nature, and it is in this way flawless. Any distinction here exists only in speech (vāc), not in the actual reality (artha). Therefore, perceptibility (dṛśyatā) itself does not exist.
या चासीद्दृश्यतैषां तां विद्धि त्वमविचारणाम् ।
सा चेदानीं विचारेण विनष्टातः क्व दृश्यते ॥ १७ ॥
yā cāsīddṛśyataiṣāṃ tāṃ viddhi tvamavicāraṇām ,
sā cedānīṃ vicāreṇa vinaṣṭātaḥ kva dṛśyate 17
17. yā ca āsīt dṛśyatā eṣām tām viddhi tvam avicāraṇām
sā ca idānīm vicāreṇa vinaṣṭā ataḥ kva dṛśyate
17. yā ca eṣām dṛśyatā āsīt tām tvam avicāraṇām viddhi
sā ca idānīm vicāreṇa vinaṣṭā ataḥ kva dṛśyate
17. And what was the perceived existence of these (phenomena), know that it was due to a lack of proper discernment. Now, that (perceived existence) has been eliminated through inquiry (vicāra), so where can it still be seen?
अस्मिन्नेव धियो यत्न आत्मज्ञानविचारणे ।
यत्नेन परमोऽभ्यासः स लोकद्वयसिद्धिदः ॥ १८ ॥
asminneva dhiyo yatna ātmajñānavicāraṇe ,
yatnena paramo'bhyāsaḥ sa lokadvayasiddhidaḥ 18
18. asmin eva dhiyaḥ yatnaḥ ātmajñānavicāraṇe
yatnena paramaḥ abhyāsaḥ sa lokadvayasiddhidaḥ
18. asmin eva ātmajñānavicāraṇe dhiyaḥ yatnaḥ
yatnena paramaḥ abhyāsaḥ sa lokadvayasiddhidaḥ
18. Indeed, the intellect's (dhi) primary effort should be directed towards the inquiry into the knowledge of the Self (ātmajñāna). Through diligent effort, supreme practice (abhyāsa) is attained, and that (practice) grants success in both realms.
अविद्योपशमस्त्वेष जातोऽपि भवतामिह ।
अभ्यासेन विना साधो न सिद्धिमुपगच्छति ॥ १९ ॥
avidyopaśamastveṣa jāto'pi bhavatāmiha ,
abhyāsena vinā sādho na siddhimupagacchati 19
19. avidyā upaśamaḥ tu eṣa jātaḥ api bhavatām iha
abhyāsena vinā sādho na siddhim upagacchati
19. sādho iha bhavatām eṣa avidyā upaśamaḥ jātaḥ
api tu abhyāsena vinā siddhim na upagacchati
19. Even if this cessation of ignorance (avidyāupaśama) has arisen among you here, O virtuous one, it does not reach perfection (siddhi) without diligent practice (abhyāsa).
न्रोद्वेगं संपरित्यज्य गृहीत्वानुदिनं क्षणम् ।
लोकद्वयहितं पथ्यमिदं शास्त्रं विचार्यताम् ॥ २० ॥
nrodvegaṃ saṃparityajya gṛhītvānudinaṃ kṣaṇam ,
lokadvayahitaṃ pathyamidaṃ śāstraṃ vicāryatām 20
20. nṛ udvegam saṃparityajya gṛhītvā anudinam kṣaṇam
lokadvayahitam pathyam idam śāstram vicāryatām
20. nṛ udvegam saṃparityajya anudinam kṣaṇam gṛhītvā
idam lokadvayahitam pathyam śāstram vicāryatām
20. Having completely set aside human agitation, and taking a moment daily, let this scripture (śāstra), which is beneficial and wholesome for both worlds, be diligently studied (vicāryatām).
विज्ञातमप्यविज्ञातमात्मज्ञानमिदं भवेत् ।
भवतां भूरिभागानां संभूयाभ्यसनं विना ॥ २१ ॥
vijñātamapyavijñātamātmajñānamidaṃ bhavet ,
bhavatāṃ bhūribhāgānāṃ saṃbhūyābhyasanaṃ vinā 21
21. vijñātam api avijñātam ātmajñānam idam bhavet |
bhavatām bhūribhāgānām saṃbhūya abhyasanam vinā
21. idam ātmajñānam vijñātam api,
bhavatām bhūribhāgānām saṃbhūya abhyasanam vinā avijñātam bhavet
21. Even though understood, this knowledge of the Self (ātman) will remain unknown to you, the most fortunate, without diligent practice undertaken together.
योऽयमर्थं प्रार्थयते तदर्थं यतते तथा ।
सोऽवश्यं तमवाप्नोति न चेच्छान्तो निवर्तते ॥ २२ ॥
yo'yamarthaṃ prārthayate tadarthaṃ yatate tathā ,
so'vaśyaṃ tamavāpnoti na cecchānto nivartate 22
22. yaḥ ayam artham prārthayate tat artham yatate tathā
| saḥ avaśyam tam avāpnoti na cet śāntaḥ nivartate
22. yaḥ ayam artham prārthayate,
tathā tat artham yatate,
saḥ avaśyam tam avāpnoti,
cet śāntaḥ na nivartate
22. Whoever desires a particular object and then strives for it, he certainly obtains it, unless he gives up (śānta) and withdraws.
तस्मादस्मान्निवर्तध्वमसच्छास्त्रविचारणात् ।
शान्तिं प्राप्स्यथ सच्छास्त्राज्जयलक्ष्मीं यथा रणात् ॥ २३ ॥
tasmādasmānnivartadhvamasacchāstravicāraṇāt ,
śāntiṃ prāpsyatha sacchāstrājjayalakṣmīṃ yathā raṇāt 23
23. tasmāt asmāt nivartadhvam asac chāstravicāraṇāt |
śāntim prāpsyatha sac chāstrāt jayalakṣmīm yathā raṇāt
23. tasmāt asmāt asacchāstravicāraṇāt nivartadhvam yathā raṇāt jayalakṣmīm (prāpsyatha),
(tathā) sacchāstrāt śāntim prāpsyatha
23. Therefore, turn away from this deliberation on incorrect doctrines. You will obtain peace from true doctrines, just as one obtains the goddess of victory (jayalakṣmī) from battle.
विवेके चाविवेके च वहत्येषा मनोनदी ।
यत्रैव वाह्यते यत्नात्तत्रैव स्थितिमृच्छति ॥ २४ ॥
viveke cāviveke ca vahatyeṣā manonadī ,
yatraiva vāhyate yatnāttatraiva sthitimṛcchati 24
24. viveke ca aviveke ca vahati eṣā manonadī | yatra
eva vāhyate yatnāt tatra eva sthitim ṛcchati
24. eṣā manonadī viveke ca aviveke ca vahati yatra eva yatnāt vāhyate,
tatra eva sthitim ṛcchati
24. This river of the mind (manonadī) flows both towards discernment and towards non-discernment. Wherever it is directed with effort, there it attains a fixed state.
अस्माच्छास्त्रादृते श्रेयो न भूतं न भविष्यति ।
ततः परमबोधार्थमिदमेव विचार्यताम् ॥ २५ ॥
asmācchāstrādṛte śreyo na bhūtaṃ na bhaviṣyati ,
tataḥ paramabodhārthamidameva vicāryatām 25
25. asmāt śāstrāt ṛte śreyaḥ na bhūtam na bhaviṣyati
tataḥ parama-bodha-artham idam eva vicāryatām
25. asmāt śāstrāt ṛte śreyaḥ na bhūtam na bhaviṣyati
tataḥ parama-bodha-artham idam eva vicāryatām
25. Without this scripture, no ultimate welfare has ever been, nor will it ever be. Therefore, for the sake of the supreme understanding, this alone should be thoroughly considered.
स्वयमेव विचार्येदं परो बोधोऽनुभूयते ।
संसाराध्वश्रमहरो न त्वेतद्वरशापवत् ॥ २६ ॥
svayameva vicāryedaṃ paro bodho'nubhūyate ,
saṃsārādhvaśramaharo na tvetadvaraśāpavat 26
26. svayam eva vicārya idam paraḥ bodhaḥ anubhūyate
saṃsāra-adhva-śrama-haraḥ na tu etat vara-śāpa-vat
26. svayam eva idam vicārya paraḥ bodhaḥ anubhūyate
saṃsāra-adhva-śrama-haraḥ tu etat vara-śāpa-vat na
26. Having contemplated this oneself, the supreme understanding (bodha) is experienced. It removes the weariness of the path of transmigration (saṃsāra), and it is not like a boon or a curse.
यन्न पित्रा न वा मात्रा न चापि सुकृतैः कृतम् ।
श्रेयस्तद्वः परिज्ञातमिदमाशु करिष्यति ॥ २७ ॥
yanna pitrā na vā mātrā na cāpi sukṛtaiḥ kṛtam ,
śreyastadvaḥ parijñātamidamāśu kariṣyati 27
27. yat na pitrā na vā mātrā na ca api sukṛtaiḥ kṛtam
śreyaḥ tat vaḥ parijñātam idam āśu kariṣyati
27. yat śreyaḥ pitrā na kṛtam,
vā mātrā na,
ca api sukṛtaiḥ na kṛtam,
tat idam parijñātam vaḥ āśu kariṣyati
27. That ultimate welfare (śreya) which was not achieved by a father, nor by a mother, nor even by virtuous deeds (sukṛtaiḥ), this perfectly understood knowledge will quickly bring it to you.
भवबन्धमयी साधो विषमेयं विषूचिका ।
आत्मज्ञातादृते दीर्घा न कदाचन शाम्यति ॥ २८ ॥
bhavabandhamayī sādho viṣameyaṃ viṣūcikā ,
ātmajñātādṛte dīrghā na kadācana śāmyati 28
28. bhava-bandha-mayī sādho viṣamā iyam viṣūcikā
ātman-jñātāt ṛte dīrghā na kadācana śāmyati
28. sādho! iyam viṣamā viṣūcikā bhava-bandha-mayī (asti) (sā)
ātman-jñātāt ṛte dīrghā (bhūtvā) kadācana na śāmyati
28. O virtuous one (sādho)! This terrible epidemic is indeed the very bonds of cyclic existence (bhava-bandha). Prolonged, it never subsides without the knowledge of the self (ātman).
महामोहमयी माया मिथ्यैवाहमिति स्थिता ।
शास्त्रार्थभावनेनाशु मुच्यतां परशोच्यता ॥ २९ ॥
mahāmohamayī māyā mithyaivāhamiti sthitā ,
śāstrārthabhāvanenāśu mucyatāṃ paraśocyatā 29
29. mahāmohamayī māyā mithyā eva aham iti sthitā
śāstrārthabhāvanena āśu mucyatām paraśocyatā
29. mahāmohamayī māyā mithyā eva aham iti sthitā
paraśocyatā (sā) āśu śāstrārthabhāvanena mucyatām
29. The illusion (māyā), which is steeped in profound delusion and established as 'I am' (the ego), being truly false and greatly lamentable, should be quickly abandoned through the contemplation of the meaning of the scriptures.
यात माऽऽपातमधुरं व्योम व्योमैकरूपिणीम् ।
शून्यं वायुं लिहन्तोऽन्तर्लेलिहाना इवाहयः ॥ ३० ॥
yāta mā''pātamadhuraṃ vyoma vyomaikarūpiṇīm ,
śūnyaṃ vāyuṃ lihanto'ntarlelihānā ivāhayaḥ 30
30. yāta mā āpātamadhuram vyoma vyomaikarūpiṇīm
śūnyam vāyum lihantaḥ antaḥ lelihānāḥ iva ahayaḥ
30. mā yāta āpātamadhuram vyoma vyomaikarūpiṇīm
ahayaḥ iva antaḥ śūnyam vāyum lihantaḥ lelihānāḥ
30. Do not pursue that which is superficially sweet and illusory, like the void which is merely space in its true form. You are like serpents who, while inwardly licking empty air, repeatedly lick (only such emptiness).
यान्ति वो दिवसाः कष्टमविज्ञातगमागमाः ।
व्यवहारे हि तैरेव प्रतिपालयतां मृतिम् ॥ ३१ ॥
yānti vo divasāḥ kaṣṭamavijñātagamāgamāḥ ,
vyavahāre hi taireva pratipālayatāṃ mṛtim 31
31. yānti vaḥ divasāḥ kaṣṭam avijñātagamāgamāḥ
vyavahāre hi taiḥ eva pratipālayatām mṛtim
31. vaḥ avijñātagamāgamāḥ divasāḥ kaṣṭam yānti
hi vyavahāre taiḥ eva mṛtim pratipālayatām
31. Your days, their coming and going unnoticed, pass by miserably. Indeed, through these very days, while you are engaged in worldly activities, you are merely awaiting death (mṛtim).
तावदाश्वासनैषास्ति भवतां भयभागिनाम् ।
दिनानि कतिचिद्यावन्नायाति मरणावधिः ॥ ३२ ॥
tāvadāśvāsanaiṣāsti bhavatāṃ bhayabhāginām ,
dināni katicidyāvannāyāti maraṇāvadhiḥ 32
32. tāvat āśvāsanā eṣā asti bhavatām bhayabhāginām
dināni katicit yāvat na āyāti maraṇāvadhiḥ
32. eṣā āśvāsanā bhavatām bhayabhāginām tāvat asti,
yāvat katicit dināni maraṇāvadhiḥ na āyāti
32. This reassurance for you, who are fearful, exists only for a few days, as long as the appointed time of death (mṛtim) has not yet arrived.
आगच्छन्त्यां मृतौ कष्टं परितापमवाप्स्यथ ।
तं यत्राङ्गाङ्गविच्छेदः शीतचन्दनलेपनम् ॥ ३३ ॥
āgacchantyāṃ mṛtau kaṣṭaṃ paritāpamavāpsyatha ,
taṃ yatrāṅgāṅgavicchedaḥ śītacandanalepanam 33
33. āgacchantyām mṛtau kaṣṭam paritāpam avāpsyatha |
tam yatra aṅgāṅgavicchedaḥ śītacandanalepanam ||
33. mṛtau āgacchantyām kaṣṭam paritāpam avāpsyatha
tam yatra aṅgāṅgavicchedaḥ śītacandanalepanam
33. When death (mṛti) approaches, you will experience severe pain and distress. That suffering is so intense that dismemberment of limbs would feel like applying cool sandalwood paste in comparison.
क्रीणन्ति प्राणपण्येन धनं मानं घनभ्रमाः ।
यथाशास्त्रैः कथं बुद्ध्या न क्रीणन्त्यजरं पदम् ॥ ३४ ॥
krīṇanti prāṇapaṇyena dhanaṃ mānaṃ ghanabhramāḥ ,
yathāśāstraiḥ kathaṃ buddhyā na krīṇantyajaraṃ padam 34
34. krīṇanti prāṇapaṇyena dhanam mānam ghanabhramāḥ |
yathāśāstraiḥ katham buddhyā na krīṇanti ajaram padam ||
34. ghanabhramāḥ prāṇapaṇyena dhanam mānam krīṇanti katham
[te] yathāśāstraiḥ buddhyā ajaram padam na krīṇanti
34. Those deluded by wealth (ghana-bhramāḥ) purchase riches and honor at the cost of their very lives. Why, then, do they not, through their intelligence and in accordance with the scriptures, acquire the imperishable state (ajarapadā)?
पदं परमयत्नेन क्रियते यैश्चिदम्बरे ।
कथं तैः सह्यतेऽज्ञानशत्रुपादः स्वमूर्धनि ॥ ३५ ॥
padaṃ paramayatnena kriyate yaiścidambare ,
kathaṃ taiḥ sahyate'jñānaśatrupādaḥ svamūrdhani 35
35. padam paramayatnena kriyate yaiḥ citambare | katham
taiḥ sahyate ajñānaśatrupādaḥ svamūrdhani ||
35. yaiḥ paramayatnena citambare padam kriyate
katham taiḥ svamūrdhani ajñānaśatrupādaḥ sahyate
35. How can those by whom the supreme state (pada) is attained in the expanse of consciousness (citambara) through great effort, endure the foot of the enemy of ignorance (ajñānaśatru) upon their own head?
निर्मानमोहमापन्ना गतिं गच्छत माधमाम् ।
क्रियते स्वात्मबोधेन मूलकाषो महापदाम् ॥ ३६ ॥
nirmānamohamāpannā gatiṃ gacchata mādhamām ,
kriyate svātmabodhena mūlakāṣo mahāpadām 36
36. nirmānamoham āpannāḥ gatim gacchata mā adhamām
| kriyate svātmabodhena mūlakāṣaḥ mahāpadām ||
36. nirmānamoham āpannāḥ gatim gacchata adhamām mā
[gacchata] svātmabodhena mahāpadām mūlakāṣaḥ kriyate
36. Having become free from pride and delusion, attain the (supreme) state; do not seek an inferior one. Through self-realization (ātman-bodha), the root of great calamities is eradicated.
प्रलपन्तमहोरात्रं युष्मदर्थेन मामिमम् ।
यं प्रदृश्येदमाकर्ण्य स्वात्मनैवात्मतार्प्यताम् ॥ ३७ ॥
pralapantamahorātraṃ yuṣmadarthena māmimam ,
yaṃ pradṛśyedamākarṇya svātmanaivātmatārpyatām 37
37. pralapantam ahorātram yuṣmadarthena mām imam yam
pradṛśya idam ākarṇya svātmanā eva ātmatā arpyatām
37. yam imam mām yuṣmadarthena ahorātram pralapantam
pradṛśya idam ākarṇya svātmanā eva ātmatā arpyatām
37. Seeing and hearing this very person, who speaks day and night for your benefit, let the true nature of the self (ātman) be realized by one's own self (ātman).
अद्यैव न चिकित्सां यः करोति मरणापदः ।
संप्राप्तायां मृतौ मूढः करिष्यति किमातुरः ॥ ३८ ॥
adyaiva na cikitsāṃ yaḥ karoti maraṇāpadaḥ ,
saṃprāptāyāṃ mṛtau mūḍhaḥ kariṣyati kimāturaḥ 38
38. adya eva na cikitsām yaḥ karoti maraṇāpadaḥ
samprāptāyām mṛtau mūḍhaḥ kariṣyati kim āturaḥ
38. yaḥ adya eva maraṇāpadaḥ cikitsām na karoti
mṛtau samprāptāyām mūḍhaḥ āturaḥ kim kariṣyati
38. Whoever does not apply a remedy for the peril of death right now, what will that foolish and afflicted person do when death has actually arrived?
अस्माद्ग्रन्थादृते ग्रन्थो नान्यः स्वात्मावबोधने ।
नूनमर्थकरो ग्राह्यस्तिलस्तैलार्थिनामिव ॥ ३९ ॥
asmādgranthādṛte grantho nānyaḥ svātmāvabodhane ,
nūnamarthakaro grāhyastilastailārthināmiva 39
39. asmāt granthāt ṛte granthaḥ na anyaḥ svātmāvabodhane
nūnam arthakaraḥ grāhyaḥ tilaḥ tailārthinām iva
39. asmāt granthāt ṛte anyaḥ granthaḥ svātmāvabodhane
na nūnam arthakaraḥ grāhyaḥ tailārthinām iva tilaḥ
39. Indeed, no other treatise (grantha) except this one is truly beneficial or worthy of acceptance for the realization of one's own self (ātman), just as sesame seeds are for those who seek oil.
आत्मज्ञानमिदं शास्त्रं प्रकाशयति दीपवत् ।
पितेव बोधयत्याशु कान्तेव रमयत्यलम् ॥ ४० ॥
ātmajñānamidaṃ śāstraṃ prakāśayati dīpavat ,
piteva bodhayatyāśu kānteva ramayatyalam 40
40. ātmajñānam idam śāstram prakāśayati dīpavat
pitā iva bodhayati āśu kāntā iva ramayati alam
40. idam ātmajñānam śāstram dīpavat prakāśayati
pitā iva āśu bodhayati kāntā iva alam ramayati
40. This scripture, which imparts self-knowledge (ātman), illuminates just like a lamp. It instructs swiftly like a father, and delights profoundly like a beloved woman.
विद्यमानमपि ज्ञानं ज्ञातं शास्त्रगणान्न यत् ।
दुर्बोधं मधुरं तत्तु ज्ञास्यन्तीतो न संशयः ॥ ४१ ॥
vidyamānamapi jñānaṃ jñātaṃ śāstragaṇānna yat ,
durbodhaṃ madhuraṃ tattu jñāsyantīto na saṃśayaḥ 41
41. vidyamānam api jñānam jñātam śāstragaṇān na yat
durbodham madhuram tat tu jñāsyanti itaḥ na saṃśayaḥ
41. yat jñānam vidyamānam api śāstragaṇān na jñātam tat
durbodham madhuram tu itaḥ jñāsyanti na saṃśayaḥ
41. That knowledge which, although existing, is not understood from the multitude of scriptures, is indeed difficult to grasp but delightful. There is no doubt that people will understand it from this [work].
इदमुत्तममाख्यानं मुख्यानां शास्त्रदृष्टिषु ।
सुखेन बोधदं हृद्यमपूर्वं न तु किंचन ॥ ४२ ॥
idamuttamamākhyānaṃ mukhyānāṃ śāstradṛṣṭiṣu ,
sukhena bodhadaṃ hṛdyamapūrvaṃ na tu kiṃcana 42
42. idam uttamam ākhyānam mukhyānām śāstradṛṣṭiṣu
sukhena bodhadam hṛdyam apūrvam na tu kiñcana
42. idam uttamam ākhyānam śāstradṛṣṭiṣu mukhyānām
sukhena bodhadam hṛdyam apūrvam na tu kiñcana
42. This is an excellent narrative, preeminent among scriptural perspectives. It readily imparts understanding, is delightful, and is unprecedented. Indeed, it is not just any ordinary thing.
नानाख्यानकथाचित्रं विनोदेन विचारयेत् ।
इदं शास्त्रं परं याति पुमान्नास्त्यत्र संशयः ॥ ४३ ॥
nānākhyānakathācitraṃ vinodena vicārayet ,
idaṃ śāstraṃ paraṃ yāti pumānnāstyatra saṃśayaḥ 43
43. nānākhyānakathācitram vinodena vicārayet idam
śāstram param yāti pumān na asti atra saṃśayaḥ
43. nānākhyānakathācitram idam śāstram vinodena
vicārayet pumān param yāti atra saṃśayaḥ na asti
43. One should examine this scripture, which is colorful with various narratives and stories, with delight. A person who does so achieves the supreme. There is no doubt about this.
यो ह्यद्यापि न संप्राप्तः पण्डितैरविखण्डितैः ।
स इतः प्राप्यते बोधः सुवर्णमिव सैकतात् ॥ ४४ ॥
yo hyadyāpi na saṃprāptaḥ paṇḍitairavikhaṇḍitaiḥ ,
sa itaḥ prāpyate bodhaḥ suvarṇamiva saikatāt 44
44. yaḥ hi adya api na saṃprāptaḥ paṇḍitaiḥ avikhaṇḍitaiḥ
saḥ itaḥ prāpyate bodhaḥ suvarṇam iva saikatāt
44. yaḥ bodhaḥ hi adya api avikhaṇḍitaiḥ paṇḍitaiḥ na
saṃprāptaḥ saḥ itaḥ saikatāt suvarṇam iva prāpyate
44. That knowledge (bodha) which, indeed, even now has not been fully comprehended by undisputed scholars, is obtained from this [text], just as gold is [extracted] from sand.
शास्त्रकर्तरि मङ्कतव्यं न कदाचन कुत्रचित् ।
शास्त्रार्थ एव तन्नित्यं युक्तियुक्तानुभूतिदे ॥ ४५ ॥
śāstrakartari maṅkatavyaṃ na kadācana kutracit ,
śāstrārtha eva tannityaṃ yuktiyuktānubhūtide 45
45. śāstrakartari maṅkatavyaṃ na kadācana kutracit
śāstrārthaḥ eva tat nityaṃ yuktiyuktānubhūtide
45. śāstrakartari kadācana kutracit maṅkatavyaṃ na
śāstrārthaḥ eva tat nityaṃ yuktiyuktānubhūtide
45. One should never, anywhere, doubt the author of scripture (dharma). Rather, it is the meaning of the scripture itself that always bestows rational and experiential understanding.
अज्ञानान्मत्सरान्मोहादविचारिभिरेकता ।
अवहेलितशास्त्रार्थैः कर्तव्या नात्महन्तृभिः ॥ ४६ ॥
ajñānānmatsarānmohādavicāribhirekatā ,
avahelitaśāstrārthaiḥ kartavyā nātmahantṛbhiḥ 46
46. ajñānāt matsarāt mohāt avicāribhiḥ ekatā
avahelitaśāstrārthaiḥ kartavyā na ātmahantṛbhiḥ
46. ajñānāt matsarāt mohāt avicāribhiḥ
avahelitaśāstrārthaiḥ ātmahantṛbhiḥ ekatā na kartavyā
46. Unity or agreement should not be made by the thoughtless, by those who disregard the meaning of the natural law (dharma), or by those who destroy the self (ātman), due to ignorance, envy, or delusion.
जानाम्येव यथैवेमा यदहं त्वं यथा धियः ।
तथा बोधितकारुण्यात्स्वभावो हि ममेदृशः ॥ ४७ ॥
jānāmyeva yathaivemā yadahaṃ tvaṃ yathā dhiyaḥ ,
tathā bodhitakāruṇyātsvabhāvo hi mamedṛśaḥ 47
47. jānāmi eva yathā eva imāḥ yat ahaṃ tvaṃ yathā dhiyaḥ
tathā bodhitakāruṇyāt svabhāvaḥ hi mama īdṛśaḥ
47. ahaṃ yat tvaṃ yathā eva imāḥ dhiyaḥ eva jānāmi
tathā bodhitakāruṇyāt hi mama īdṛśaḥ svabhāvaḥ
47. I certainly know that I am you, just as these thoughts (are known). Thus, my nature (svabhāva) is indeed such, owing to awakened compassion.
युष्मत्संविल्लवः शुद्ध एवं वक्तुमिह स्थितः ।
अहं नरो न गन्धर्वो नामरो न च राक्षसः ॥ ४८ ॥
yuṣmatsaṃvillavaḥ śuddha evaṃ vaktumiha sthitaḥ ,
ahaṃ naro na gandharvo nāmaro na ca rākṣasaḥ 48
48. yuṣmatsaṃvillavaḥ śuddhaḥ evaṃ vaktum iha sthitaḥ
ahaṃ naraḥ na gandharvaḥ na amaraḥ na ca rākṣasaḥ
48. śuddhaḥ yuṣmatsaṃvillavaḥ evaṃ vaktum iha sthitaḥ
ahaṃ naraḥ na gandharvaḥ na amaraḥ na ca rākṣasaḥ
48. A pure fraction of your consciousness (saṃvit) is situated here to speak thus. I am not a human, nor a gandharva, nor a deity, nor a rākṣasa.
संविन्मात्रा भवन्तो हि तद्भावोऽस्त्यतिनिर्मलः ।
स्थितोऽस्मीति भवत्पुण्यैर्ननु नास्मि न चापरः ॥ ४९ ॥
saṃvinmātrā bhavanto hi tadbhāvo'styatinirmalaḥ ,
sthito'smīti bhavatpuṇyairnanu nāsmi na cāparaḥ 49
49. saṃvinmātrā bhavantaḥ hi tat bhāvaḥ asti atinirmalaḥ
sthitaḥ asmi iti bhavatpuṇyaiḥ nanu na asmi na ca aparaḥ
49. bhavantaḥ hi saṃvinmātrā tat bhāvaḥ atinirmalaḥ asti
nanu bhavatpuṇyaiḥ sthitaḥ asmi iti na asmi na ca aparaḥ
49. Indeed, you are solely pure consciousness (saṃvit); that intrinsic nature (bhāva) is exceedingly pure. Surely, by your virtues (puṇya), (the notion) 'I exist' is neither my true identity nor something separate.
श्यामायमाना नायान्ति यावन्मरणवासराः ।
सारः संह्रियतां तावद्वैरस्यं वस्तुदृष्टिषु ॥ ५० ॥
śyāmāyamānā nāyānti yāvanmaraṇavāsarāḥ ,
sāraḥ saṃhriyatāṃ tāvadvairasyaṃ vastudṛṣṭiṣu 50
50. śyāmāyamānāḥ na āyānti yāvat maraṇavāsarāḥ
sāraḥ saṃhriyatām tāvat vairasyam vastudṛṣṭiṣu
50. yāvat maraṇavāsarāḥ śyāmāyamānāḥ na āyānti
tāvat sāraḥ saṃhriyatām vastudṛṣṭiṣu vairasyam
50. Before the days of death arrive and grow dark, let the essence (of wisdom) be gathered, and let aversion (vairāsya) be cultivated towards the perception of (worldly) objects.
इहैव नरकव्याधेश्चिकित्सां न करोति यः ।
गत्वा निरौषधं स्थानं सरुजः किं करिष्यति ॥ ५१ ॥
ihaiva narakavyādheścikitsāṃ na karoti yaḥ ,
gatvā nirauṣadhaṃ sthānaṃ sarujaḥ kiṃ kariṣyati 51
51. iha eva narakavyādheḥ cikitsām na karoti yaḥ
gatvā nirauṣadham sthānam sarujaḥ kim kariṣyati
51. yaḥ iha eva narakavyādheḥ cikitsām na karoti
sarujaḥ nirauṣadham sthānam gatvā kim kariṣyati
51. He who does not cure the illness of suffering (naraka) right here in this life, what will he, still afflicted by disease, do when he goes to a place devoid of medicine?
सर्वभावेषु वैरस्यं न यावत्समुपागतम् ।
भावानां भावना तावत्तानवं नोपगच्छति ॥ ५२ ॥
sarvabhāveṣu vairasyaṃ na yāvatsamupāgatam ,
bhāvānāṃ bhāvanā tāvattānavaṃ nopagacchati 52
52. sarvabhāveṣu vairasyam na yāvat samupāgatam
bhāvānām bhāvanā tāvat tānavam na upagacchati
52. yāvat sarvabhāveṣu vairasyam na samupāgatam
tāvat bhāvānām bhāvanā tānavam na upagacchati
52. Until aversion (vairāsya) to all phenomena has fully arisen, the contemplation (bhāvanā) of these phenomena will not attain subtlety or weakness.
आत्मानमलमुद्धर्तुं वासनातानवादृते ।
नास्त्युपायो महाबुद्धे कश्चनापि कदाचन ॥ ५३ ॥
ātmānamalamuddhartuṃ vāsanātānavādṛte ,
nāstyupāyo mahābuddhe kaścanāpi kadācana 53
53. ātmānam alam uddhartum vāsanātānavāt ṛte na
asti upāyaḥ mahābuddhe kaścana api kadācana
53. mahābuddhe vāsanātānavāt ṛte ātmānam alam
uddhartum kaścana api upāyaḥ kadācana na asti
53. O highly intelligent one, there is absolutely no means, at any time, to liberate oneself (ātman) except by attenuating one's latent mental impressions (vāsanā).
भावास्तु यदि विद्यन्ते तद्धिते वस्तुभावना ।
किं त्वेते नैव सन्तीह शशश्रृङ्गादयो यथा ॥ ५४ ॥
bhāvāstu yadi vidyante taddhite vastubhāvanā ,
kiṃ tvete naiva santīha śaśaśrṛṅgādayo yathā 54
54. bhāvāḥ tu yadi vidyante tat hi te vastubhāvanā kim
tu ete na eva santi iha śaśaśr̥ṅga ādayaḥ yathā
54. yadi bhāvāḥ tu vidyante tat hi te vastubhāvanā kim
tu ete iha na eva santi yathā śaśaśr̥ṅga ādayaḥ
54. If, however, phenomena (bhāvāḥ) truly exist, then indeed those (phenomena) are the basis for a perception of reality (vastubhāvanā). But these (phenomena) certainly do not exist here, just like the horns of a hare and so forth.
सर्व एव जगद्भावा अविचारितचारवः ।
अविद्यमानसद्भावा विचाराद्विशरारवः ॥ ५५ ॥
sarva eva jagadbhāvā avicāritacāravaḥ ,
avidyamānasadbhāvā vicārādviśarāravaḥ 55
55. sarva eva jagat bhāvāḥ avicāritacāravaḥ
avidyamānasadbhāvāḥ vicārāt viśarāravaḥ
55. sarva eva jagat bhāvāḥ avicāritacāravaḥ
avidyamānasadbhāvāḥ vicārāt viśarāravaḥ
55. All worldly phenomena (jagat-bhāvāḥ) are indeed alluring when unexamined, but they possess no true existence (sadbhāva) and dissolve upon inquiry.
प्रामाणिकविचारेषु न विद्यन्ते कृतेषु ये ।
कथं सन्ति जगद्भावास्ते के सन्ति सदैव वा ॥ ५६ ॥
prāmāṇikavicāreṣu na vidyante kṛteṣu ye ,
kathaṃ santi jagadbhāvāste ke santi sadaiva vā 56
56. prāmāṇikavicāreṣu na vidyante kṛteṣu ye katham
santi jagat bhāvāḥ te ke santi sadā eva vā
56. ye prāmāṇikavicāreṣu kṛteṣu na vidyante te
jagat bhāvāḥ katham santi vā ke sadā eva santi
56. How can those worldly phenomena (jagat-bhāvāḥ) which do not exist when subjected to valid inquiry ever exist, or what nature of existence do they truly possess?
सर्व एव जगद्भावाः कारणाभावतो भृशम् ।
सर्गादावेव नोत्पन्ना यच्चेदं भाति तत्परम् ॥ ५७ ॥
sarva eva jagadbhāvāḥ kāraṇābhāvato bhṛśam ,
sargādāveva notpannā yaccedaṃ bhāti tatparam 57
57. sarve eva jagadbhāvāḥ kāraṇābhāvataḥ bhṛśam sargādau
eva na utpannāḥ yat ca idam bhāti tat param
57. jagadbhāvāḥ sarve eva kāraṇābhāvataḥ bhṛśam sargādau
eva na utpannāḥ ca yat idam bhāti tat param
57. All the phenomena (bhāvāḥ) of the world, due to the utter absence of a cause, were not produced even at the very beginning of creation. And what appears here is indeed the Supreme.
पदे सर्वेन्द्रियातीते मनःषष्ठेन्द्रियात्मनाम् ।
भावानां कारणं नास्ति मनःषष्ठेन्द्रियात्मकम् ॥ ५८ ॥
pade sarvendriyātīte manaḥṣaṣṭhendriyātmanām ,
bhāvānāṃ kāraṇaṃ nāsti manaḥṣaṣṭhendriyātmakam 58
58. pade sarvendriyātīte manaḥṣaṣṭhendriyātmanām
bhāvānām kāraṇam na asti manaḥṣaṣṭhendriyātmakam
58. sarvendriyātīte pade bhāvānām manaḥṣaṣṭhendriyātmanām
kāraṇam na asti manaḥṣaṣṭhendriyātmakam
58. In the state (pada) which transcends all senses, there is no cause for those phenomena (bhāvāḥ) which include the mind as their sixth sense. The cause itself is not of the nature of the mind and the five senses.
भावानां विविधाख्यानामनाख्यं कारणं कुतः ।
कुतो वस्तुन्यवस्तुत्वं व्योमन्यव्योमता कुतः ॥ ५९ ॥
bhāvānāṃ vividhākhyānāmanākhyaṃ kāraṇaṃ kutaḥ ,
kuto vastunyavastutvaṃ vyomanyavyomatā kutaḥ 59
59. bhāvānām vividhākhyānām anākhyam kāraṇam kutaḥ
kutaḥ vastuni avastutvam vyomani avyomatā kutaḥ
59. vividhākhyānām bhāvānām anākhyam kāraṇam kutaḥ
vastuni avastutvam kutaḥ vyomani avyomatā kutaḥ
59. How can there be an unnamable cause for phenomena (bhāvāḥ) that are known by various names? From where could an existent thing possess non-existence? And how could the sky (vyoman) itself possess non-sky-ness?
साकारस्य हि साकारं वटधानादिवद्भवेत् ।
बीजं तद्वस्तु साकारं जायतेऽन्यत्कुतोऽन्यथा ॥ ६० ॥
sākārasya hi sākāraṃ vaṭadhānādivadbhavet ,
bījaṃ tadvastu sākāraṃ jāyate'nyatkuto'nyathā 60
60. sākārasya hi sākāram vaṭadhānādivat bhavet bījam
tat vastu sākāram jāyate anyat kutaḥ anyathā
60. sākārasya hi sākāram vaṭadhānādivat bhavet tat
sākāram vastu bījam anyathā anyat kutaḥ jāyate
60. Indeed, for a form-possessing entity, its form-possessing cause would be like a banyan seed and its tree. That entity, possessing form, is the seed. Otherwise, how could a different form arise from it?
न किंचिदपि यत्रास्ति बीजमाकृतिमन्मनाक् ।
तत आकृतिमद्विश्वं भवतीति विडम्बनम् ॥ ६१ ॥
na kiṃcidapi yatrāsti bījamākṛtimanmanāk ,
tata ākṛtimadviśvaṃ bhavatīti viḍambanam 61
61. na kiṃcit api yatra asti bījam ākṛtimat manāk
| tatas ākṛtimat viśvam bhavati iti viḍambanam
61. yatra ākṛtimat manāk bījam api na asti
tatas ākṛtimat viśvam bhavati iti viḍambanam
61. Where there is not even a slight seed that possesses form, the assertion that from that a universe possessing form comes into being - this is indeed a mockery.
कार्यकारणभावादि तस्मिन्नहि परे पदे ।
वाचालत्वेन यन्नाम कल्प्यते मौर्ख्यमेव तत् ॥ ६२ ॥
kāryakāraṇabhāvādi tasminnahi pare pade ,
vācālatvena yannāma kalpyate maurkhyameva tat 62
62. kāryakāraṇabhāvādi tasmin nahi pare pade |
vācālatvena yat nāma kalpyate maurkhyam eva tat
62. ahi tasmin pare pade kāryakāraṇabhāvādi na asti
yat nāma vācālatvena kalpyate tat eva maurkhyam
62. In that supreme state (pade), concepts like cause and effect (kāryakāraṇabhāva) do not exist. Indeed, to attribute any name to it through mere verbosity is simply foolishness.
सहकारिनिमित्तानामभावे हि न कारणात् ।
कार्यं भवेदन्यदेति बालैरप्यनुभूयते ॥ ६३ ॥
sahakārinimittānāmabhāve hi na kāraṇāt ,
kāryaṃ bhavedanyadeti bālairapyanubhūyate 63
63. sahakārinimittānām abhāve hi na kāraṇāt |
kāryam bhavet anyat etat bālaih api anubhūyate
63. hi sahakārinimittānām abhāve kāraṇāt kāryam
anyat na bhavet etat bālaih api anubhūyate
63. Indeed, when auxiliary conditions (sahakārinimitta) are absent, an effect (kārya) would not otherwise arise from a cause (kāraṇa); this fact is experienced even by children.
तन्मात्रवेदनं भूयः पृथ्व्यादीनां च कारणम् ।
किमस्ति कथ्यतां छाया कथमास्ते वदातपे ॥ ६४ ॥
tanmātravedanaṃ bhūyaḥ pṛthvyādīnāṃ ca kāraṇam ,
kimasti kathyatāṃ chāyā kathamāste vadātape 64
64. tanmātravedanam bhūyah pṛthvīādīnām ca kāraṇam |
kim asti kathyatām chāyā katham āste vada ātapa
64. bhūyah tanmātravedanam ca pṛthvīādīnām
kāraṇam kim asti chāyā ātapa katham āste vada
64. Furthermore, what is the cause (kāraṇa) for the perception of subtle elements (tanmātravedanam) and for the earth (pṛthvī) and other gross elements? Please tell me, how can a shadow (chāyā) exist in direct sunlight (ātapa)?
परमाणुसमूहा ये जगदित्यप्यवास्तवम् ।
शशश्रृङ्गं धनुःप्रख्यमज्ञानादभिधीयते ॥ ६५ ॥
paramāṇusamūhā ye jagadityapyavāstavam ,
śaśaśrṛṅgaṃ dhanuḥprakhyamajñānādabhidhīyate 65
65. paramaṇusamūhāḥ ye jagat iti api avāstavam
śaśaśṛṅgaṃ dhanuḥprakhyam ajñānāt abhidhīyate
65. ye paramaṇusamūhāḥ jagat iti api avāstavam
ajñānāt śaśaśṛṅgaṃ dhanuḥprakhyam abhidhīyate
65. That which is called the world, consisting of groups of atoms, is also unreal. It is out of ignorance (ajñāna) that a rabbit's horn is spoken of as resembling a bow.
परमाणुसमूहश्चेत्संभूय कुरुते जगत् ।
यदृच्छयैव तमसि शीर्यते च यदृच्छया ॥ ६६ ॥
paramāṇusamūhaścetsaṃbhūya kurute jagat ,
yadṛcchayaiva tamasi śīryate ca yadṛcchayā 66
66. paramaṇusamūhaḥ cet saṃbhūya kurute jagat
yadṛcchayā eva tamasi śīryate ca yadṛcchayā
66. cet paramaṇusamūhaḥ saṃbhūya jagat kurute
ca yadṛcchayā eva tamasi yadṛcchayā śīryate
66. If a group of atoms, by combining, creates the world, then it (the world) also disintegrates by chance, dissolving into darkness.
तदङ्गमिङ्गते नित्यं देशे देशे गृहे गृहे ।
अपूर्वात्म रजः श्रृङ्गं खातं वा स्याद्दिने दिने ॥ ६७ ॥
tadaṅgamiṅgate nityaṃ deśe deśe gṛhe gṛhe ,
apūrvātma rajaḥ śrṛṅgaṃ khātaṃ vā syāddine dine 67
67. tat aṅgam iṅgate nityam deśe deśe gṛhe gṛhe
apūrvātma rajaḥ śṛṅgam khātam vā syāt dine dine
67. tat aṅgam nityam deśe deśe gṛhe gṛhe iṅgate vā
apūrvātma rajaḥ śṛṅgam khātam syāt dine dine
67. Every component of that (world of atoms) constantly moves from place to place, from dwelling to dwelling. Or would an unprecedented self (ātman), a horn of dust, be excavated day by day?
न च तद्दृश्यते किंचित्कस्य तत्कर्म तादृशम् ।
भवेद्व्यर्थमभव्यस्य जडास्तु परमाणवः ॥ ६८ ॥
na ca taddṛśyate kiṃcitkasya tatkarma tādṛśam ,
bhavedvyarthamabhavyasya jaḍāstu paramāṇavaḥ 68
68. na ca tat dṛśyate kiṃcit kasya tat karma tādṛśam
bhavet vyartham abhavyasya jaḍāḥ tu paramaṇavaḥ
68. ca tat kiṃcit na dṛśyate tat tādṛśam karma kasya
abhavyasya vyartham bhavet tu paramaṇavaḥ jaḍāḥ
68. And that (atomic arrangement) is not seen as anything substantial. Whose action (karma) could such a phenomenon be? For something incapable of acting or being, it would be utterly useless. Indeed, atoms are inert.
नाबुद्धिपूर्वं तत्कर्म संभवत्यङ्ग कस्यचित् ।
बुद्धिपूर्वं तु यद्व्यर्थं कुर्यादुन्मत्तको हि कः ॥ ६९ ॥
nābuddhipūrvaṃ tatkarma saṃbhavatyaṅga kasyacit ,
buddhipūrvaṃ tu yadvyarthaṃ kuryādunmattako hi kaḥ 69
69. na abuddhipūrvam tat karma saṃbhavati aṅga kasyacit
buddhipūrvam tu yat vyartham kuryāt unmattakaḥ hi kaḥ
69. aṅga kasyacit tat karma abuddhipūrvam na saṃbhavati
tu kaḥ unmattakaḥ hi yat buddhipūrvam vyartham kuryāt
69. My dear (aṅga), no action (karma) of anyone arises without some prior intention. Indeed, who would be so insane as to intentionally perform something that is utterly pointless?
जडस्य बुद्धिपूर्वेहा मरुतो नास्ति तां विना ।
न संभवत्यणुचयो नान्यत्कर्तोपपद्यते ॥ ७० ॥
jaḍasya buddhipūrvehā maruto nāsti tāṃ vinā ,
na saṃbhavatyaṇucayo nānyatkartopapadyate 70
70. jaḍasya buddhipūrvā īhā marutaḥ na asti tām vinā
na saṃbhavati aṇu-cayaḥ na anyat kartā upapadyate
70. jaḍasya marutaḥ buddhipūrvā īhā na asti tām vinā
aṇu-cayaḥ na saṃbhavati na anyat kartā upapadyate
70. For an inert entity (jaḍasya), like the wind (marutaḥ), intentional effort (buddhipūrvā īhā) does not exist. Without such effort, the aggregation of atoms (aṇu-caya) is not possible, nor can any other agent (kartṛ) arise.
वयमात्मान एवेमे खात्मानः खात्मका जनाः ।
तथा स्थिता यथा स्वप्ने भवतां स्वप्नमानवाः ॥ ७१ ॥
vayamātmāna eveme khātmānaḥ khātmakā janāḥ ,
tathā sthitā yathā svapne bhavatāṃ svapnamānavāḥ 71
71. vayam ātmānaḥ eva ime khātmānaḥ khātmakāḥ janāḥ
tathā sthitāḥ yathā svapne bhavatām svapnamānavāḥ
71. vayam ime ātmānaḥ eva khātmānaḥ khātmakāḥ janāḥ
tathā sthitāḥ yathā svapne bhavatām svapnamānavāḥ
71. We ourselves are these individual selves (ātman), whose essential nature is like space (kha-ātman) and who are of the nature of space (kha-ātmaka). We exist just as your dream-figures (svapna-mānava) exist in a dream.
तस्मान्न जायते किंचिद्विश्वं नापि च विद्यते ।
इत्थं चिन्नभ एवाच्छं प्रकचत्यात्मनात्मनि ॥ ७२ ॥
tasmānna jāyate kiṃcidviśvaṃ nāpi ca vidyate ,
itthaṃ cinnabha evācchaṃ prakacatyātmanātmani 72
72. tasmāt na jāyate kiṃcit viśvam na api ca vidyate
ittham cit nabhaḥ eva accham prakacati ātmanā ātmani
72. tasmāt kiṃcit viśvam na jāyate na api ca vidyate
ittham accham cit nabhaḥ eva ātmanā ātmani prakacati
72. Therefore, nothing of the universe (viśva) is born, nor does it truly exist. Thus, this clear, pure consciousness-space (cit-nabha) alone spontaneously manifests by the self (ātmanā) within the self (ātmani).
विश्वाकाशं चिदाकाशे विष्वग्विश्रान्तिमागतम् ।
स्पन्दो द्रवत्वं शून्यत्वमनिलेऽम्भसि खे यथा ॥ ७३ ॥
viśvākāśaṃ cidākāśe viṣvagviśrāntimāgatam ,
spando dravatvaṃ śūnyatvamanile'mbhasi khe yathā 73
73. viśvākāśam cidākāśe viṣvagviśrāntim āgatam spandaḥ
dravatvam śūnyatvam anile ambhasi khe yathā
73. yathā anile spandaḥ ambhasi dravatvam khe śūnyatvam
viśvākāśam viṣvagviśrāntim āgatam cidākāśe
73. The entire cosmic space (viśvākāśa), having attained complete dissolution, rests in the space of consciousness (cidākāśa), just as vibration is in air, liquidity in water, and emptiness in ether.
देशाद्देशान्तरप्राप्तौ निमेषेणातिदूरतः ।
संविदो यद्वपुर्मध्ये चिद्व्योम्नो विद्धि तद्वपुः ॥ ७४ ॥
deśāddeśāntaraprāptau nimeṣeṇātidūrataḥ ,
saṃvido yadvapurmadhye cidvyomno viddhi tadvapuḥ 74
74. deśāt deśāntaraprāptau nimeṣeṇa atidūrataḥ saṃvidaḥ
yat vapuḥ madhye cidvyomnaḥ viddhi tat vapuḥ
74. deśāt atidūrataḥ deśāntaraprāptau nimeṣeṇa cidvyomnaḥ
madhye saṃvidaḥ yat vapuḥ tat vapuḥ viddhi
74. Know that the form (vapuḥ) of consciousness (saṃvid) which exists in the midst of the space of consciousness (cidvyoman) is like that subtle form which occurs during the instantaneous traversal from one place to another, covering a vast distance.
स स्वभावो हि सर्वेषामर्थानां ते च तन्मयाः ।
तादृशास्तन्नभोरूपास्तेन विश्वमतो नभः ॥ ७५ ॥
sa svabhāvo hi sarveṣāmarthānāṃ te ca tanmayāḥ ,
tādṛśāstannabhorūpāstena viśvamato nabhaḥ 75
75. saḥ svabhāvaḥ hi sarveṣām arthānām te ca tanmayāḥ
tādṛśāḥ tat nabhas rūpāḥ tena viśvam ataḥ nabhaḥ
75. hi saḥ svabhāvaḥ sarveṣām arthānām te ca tanmayāḥ
tādṛśāḥ tat nabhas rūpāḥ tena ataḥ viśvam nabhaḥ
75. Indeed, that (intrinsic nature) is the intrinsic nature (svabhāva) of all things, and they (all things) are composed of that. They are of such a nature, having the form of space (nabhas). Therefore, the entire universe (viśva) is space (nabhas).
स्वभावस्य परा वृत्तिर्मनागेवाशु तस्य सा ।
स्वभावादविभिन्नैव सेदं जगदिति स्थिता ॥ ७६ ॥
svabhāvasya parā vṛttirmanāgevāśu tasya sā ,
svabhāvādavibhinnaiva sedaṃ jagaditi sthitā 76
76. svabhāvasya parā vṛttiḥ manāk eva āśu tasya sā
svabhāvāt avibhinnā eva sā idam jagat iti sthitā
76. tasya svabhāvasya parā vṛttiḥ hi sā manāk eva āśu
sā eva svabhāvāt avibhinnā idam jagat iti sthitā
76. That supreme activity (vṛtti) of the intrinsic nature (svabhāva) is indeed its subtle and swift manifestation. This very activity, being non-different from the intrinsic nature (svabhāva) itself, is established as this world (jagat).
जगच्चिन्नभसोस्तस्मान्न कदाचन भिन्नता ।
एकमेव द्वयो रूपं पवनस्पन्दयोरिव ॥ ७७ ॥
jagaccinnabhasostasmānna kadācana bhinnatā ,
ekameva dvayo rūpaṃ pavanaspandayoriva 77
77. jagat cit-nabhasoḥ tasmāt na kadācana bhinnatā
ekam eva dvayoḥ rūpam pavana-spandayoḥ iva
77. tasmāt jagat cit-nabhasoḥ bhinnatā na kadācana.
dvayoḥ rūpam ekam eva pavana-spandayoḥ iva.
77. Therefore, there is never any separation between the world and the expanse of consciousness. The intrinsic nature (dharma) of these two is just one, like that of the wind and its vibration.
देशाद्देशान्तरप्राप्तौ विदो मध्ये हि यद्वपुः ।
शान्ताशेषविशेषात्म तन्मुख्यं नेतरद्विदुः ॥ ७८ ॥
deśāddeśāntaraprāptau vido madhye hi yadvapuḥ ,
śāntāśeṣaviśeṣātma tanmukhyaṃ netaradviduḥ 78
78. deśāt deśāntara-prāptau vidaḥ madhye hi yat vapuḥ
śāntāśeṣa-viśeṣa-ātma tat mukhyam na itarat viduḥ
78. hi deśāt deśāntara-prāptau vidaḥ madhye yat vapuḥ śāntāśeṣa-viśeṣa-ātma,
tat mukhyam (asti),
itarat na viduḥ.
78. Indeed, that form which is present in the midst of consciousness (cit) during the transition from one state to another, and whose essence (ātman) is the pacification of all remaining distinctions - that, they know, is the principal reality, not any other.
स स्वभावोऽङ्ग भूतानां तत्र तिष्ठन्ति पण्डिताः ।
तस्मान्न विचलन्त्येते नित्यध्यानाद्धरादयः ॥ ७९ ॥
sa svabhāvo'ṅga bhūtānāṃ tatra tiṣṭhanti paṇḍitāḥ ,
tasmānna vicalantyete nityadhyānāddharādayaḥ 79
79. saḥ svabhāvaḥ aṅga bhūtānām tatra tiṣṭhanti paṇḍitāḥ
tasmāt na vicalanti ete nitya-dhyānāt dhara-ādayaḥ
79. aṅga,
saḥ bhūtānām svabhāvaḥ (asti).
paṇḍitāḥ tatra tiṣṭhanti.
tasmāt nitya-dhyānāt ete dhara-ādayaḥ na vicalanti.
79. O dear one, that is the intrinsic nature (dharma) of all beings. The wise ones abide in that. Therefore, these Dhara and other such steadfast entities do not waver from their constant contemplation (dhyāna).
आभासाकाशमेवेदं भामात्रमवभासनम् ।
विश्वमाकाररहितं स्वभावं विदुरव्ययम् ॥ ८० ॥
ābhāsākāśamevedaṃ bhāmātramavabhāsanam ,
viśvamākārarahitaṃ svabhāvaṃ viduravyayam 80
80. ābhāsa-ākāśam eva idam bhā-mātram avabhāsanam
viśvam ākāra-rahitam svabhāvam viduḥ avyayam
80. idam eva ābhāsa-ākāśam (asti),
bhā-mātram avabhāsanam (asti).
(te) viśvam ākāra-rahitam avyayam svabhāvam viduḥ.
80. This entire world is indeed just a reflected space, a mere shining manifestation. They know this universe to be devoid of form and its intrinsic nature (dharma) to be imperishable.
न जायते न म्रियते न भूत्वा भावि कुत्रचित् ।
अनन्यदेव चिद्व्योम्नः शून्यत्वमिव खाज्जगत् ॥ ८१ ॥
na jāyate na mriyate na bhūtvā bhāvi kutracit ,
ananyadeva cidvyomnaḥ śūnyatvamiva khājjagat 81
81. na jāyate na mriyate na bhūtvā bhāvi kutracit
ananya eva citvyomnaḥ śūnyatvam iva khāt jagat
81. jagat na jāyate na mriyate na bhūtvā kutracit
bhāvi ananya eva citvyomnaḥ khāt śūnyatvam iva
81. It is neither born nor dies, nor, having once come into existence, does it truly exist anywhere. Indeed, the world (jagad) is non-different from the expanse of consciousness (cidvyoman), just as emptiness (śūnyatvam) is non-different from space (khat).
न विश्वमस्ति नैवासीन्न च नाम भविष्यति ।
इदमाभासते शान्तं चिद्व्योम परमात्मनि ॥ ८२ ॥
na viśvamasti naivāsīnna ca nāma bhaviṣyati ,
idamābhāsate śāntaṃ cidvyoma paramātmani 82
82. na viśvam asti na eva āsīt na ca nāma bhaviṣyati
idam ābhāsate śāntam citvyoma paramātmani
82. viśvam na asti na eva āsīt na ca nāma bhaviṣyati
idam śāntam citvyoma paramātmani ābhāsate
82. The universe (viśvam) does not exist, nor did it ever exist, nor will it ever exist. This tranquil expanse of consciousness (cidvyoman) appears in the Supreme Self (paramātman).
चिन्मात्रमेव कचति स्वप्ने पुरतया यथा ।
तथैव जाग्रदाख्येऽस्मिन्स स्वप्ने कचति स्वयम् ॥ ८३ ॥
cinmātrameva kacati svapne puratayā yathā ,
tathaiva jāgradākhye'sminsa svapne kacati svayam 83
83. cinmātram eva kacati svapne puratayā yathā tathā
eva jāgrat ākhye asmin saḥ svapne kacati svayam
83. yathā svapne cinmātram eva puratayā kacati tathā
eva asmin jāgrat ākhye saḥ svayam svapne kacati
83. Just as consciousness (cinmātra) alone appears as a city in a dream, similarly, in this state called waking, that (consciousness) itself appears as a dream.
सर्गादावेव भावानामसत्तेत्यस्ति देहकः ।
कुतस्तस्माच्छरीरत्वं स्वप्न एव नभश्चितेः ॥ ८४ ॥
sargādāveva bhāvānāmasattetyasti dehakaḥ ,
kutastasmāccharīratvaṃ svapna eva nabhaściteḥ 84
84. sargādau eva bhāvānām asattā iti asti dehakaḥ
kutaḥ tasmāt śarīratvam svapne eva nabhaḥ-citeḥ
84. sargādau eva bhāvānām asattā iti asti dehakaḥ
kutaḥ tasmāt śarīratvam nabhaḥ-citeḥ svapne eva
84. At the very beginning of creation, there is only the non-existence of entities (bhāvānām asattā). How then could a body (dehaka) exist? And from what, therefore, could the state of having a body (śarīratvam) arise? This entire phenomenon is merely a dream (svapna) originating from the expanse of consciousness (nabhaścit).
स्वयंभ्वाख्यं शरीरं स्वं पूर्वः स्वप्नो महाचितेः ।
इत उत्थानास्तदनु स्वप्नात्स्वप्नान्तरं वयम् ॥ ८५ ॥
svayaṃbhvākhyaṃ śarīraṃ svaṃ pūrvaḥ svapno mahāciteḥ ,
ita utthānāstadanu svapnātsvapnāntaraṃ vayam 85
85. svayambhū-ākhyam śarīram svam pūrvaḥ svapnaḥ mahāciteḥ
| itaḥ utthānāḥ tad-anu svapnāt svapnāntaram vayam ||
85. mahāciteḥ pūrvaḥ svapnaḥ svayambhū-ākhyam svam śarīram
itaḥ utthānāḥ tad-anu vayam svapnāt svapnāntaram
85. The body known as Svayambhu (Brahmā) is the first dream of the supreme consciousness. After rising from this (first manifestation), we ourselves (individual beings) move from one dream state to another (within this grand illusion).
गण्डस्योपरि जातानां स्फोटानामत एव नः ।
परमेण प्रयत्नेन न मनो नाम यास्यति ॥ ८६ ॥
gaṇḍasyopari jātānāṃ sphoṭānāmata eva naḥ ,
parameṇa prayatnena na mano nāma yāsyati 86
86. gaṇḍasya upari jātānām sphoṭānām ata eva naḥ
| parameṇa prayatnena na manaḥ nāma yāsyati ||
86. ata eva naḥ gaṇḍasya upari jātānām sphoṭānām
manaḥ nāma parameṇa prayatnena na yāsyati
86. Therefore, for us, like boils that have appeared on the cheek, the mind will not truly cease to exist, even with the greatest effort.
ब्रह्मैवासत्यपुरुषः सत्यवच्चानुभूयते ।
स्थितं ततःप्रभृत्येव न त्वलीकमिदं ततम् ॥ ८७ ॥
brahmaivāsatyapuruṣaḥ satyavaccānubhūyate ,
sthitaṃ tataḥprabhṛtyeva na tvalīkamidaṃ tatam 87
87. brahma eva asatya-puruṣaḥ satya-vat ca anubhūyate |
sthitam tataḥ-prabhṛti eva na tu alīkam idam tatam ||
87. brahma eva asatya-puruṣaḥ satya-vat ca anubhūyate
tataḥ-prabhṛti eva idam tatam sthitam tu na alīkam
87. Indeed, Brahman (the ultimate reality) itself appears as the unreal individual (puruṣa), and is experienced as truly real. Consequently, from that point on, this vast, extended (world) is established (as real), and it is not considered unreal by those who perceive it.
आब्रह्मस्तम्बपर्यन्तमलीकं जायते जगत् ।
यथा स्वप्ने तथालीकमेवमाशु विनश्यति ॥ ८८ ॥
ābrahmastambaparyantamalīkaṃ jāyate jagat ,
yathā svapne tathālīkamevamāśu vinaśyati 88
88. ā-brahma-stamba-paryantam alīkam jāyate jagat |
yathā svapne tathā alīkam evam āśu vinaśyati ||
88. ā-brahma-stamba-paryantam jagat alīkam jāyate
yathā svapne tathā evam alīkam āśu vinaśyati
88. The entire universe, from Brahmā down to a blade of grass, is born as an illusion (alīka). Just as something in a dream, so too does this illusion quickly perish.
चिद्व्योमैवैत्य विश्वत्वं यथा स्वप्ने विनश्यति ।
अनुदित्वैव विश्वत्वं जाग्रदाख्ये तथैव च ॥ ८९ ॥
cidvyomaivaitya viśvatvaṃ yathā svapne vinaśyati ,
anuditvaiva viśvatvaṃ jāgradākhye tathaiva ca 89
89. citvyoma eva eti viśvatvam yathā svapne vinaśyati
anuditvā eva viśvatvam jāgrat ākhye tathā eva ca
89. citvyoma eva viśvatvam eti yathā svapne vinaśyati
tathā eva ca jāgrat ākhye anuditvā eva viśvatvam
89. The pure consciousness-space (cit-vyoma) itself becomes the entire universe (viśvatva). Just as this universal appearance vanishes in a dream, so too, in what is called the waking state, this universal appearance vanishes even without ever having truly arisen.
अनुभूतमलीकं चाप्यलीकं सत्यवत्स्थितम् ।
संविदेव यथा स्वप्ने नगरादितयोदिता ॥ ९० ॥
anubhūtamalīkaṃ cāpyalīkaṃ satyavatsthitam ,
saṃvideva yathā svapne nagarāditayoditā 90
90. anubhūtam alīkam ca api alīkam satyavat sthitam
saṃvit eva yathā svapne nagarāditayā uditā
90. anubhūtam alīkam ca api alīkam satyavat sthitam
yathā svapne saṃvit eva nagarāditayā uditā
90. That which is experienced (the world), though unreal, appears to exist as if it were real. This is just as pure consciousness (saṃvid) itself manifests in a dream as cities and other objects.
साकारेव निराकारा स्थिता तद्वज्जगत्तया ।
संविदाकाशमाकाशादणु मेरोरणुर्यथा ॥ ९१ ॥
sākāreva nirākārā sthitā tadvajjagattayā ,
saṃvidākāśamākāśādaṇu meroraṇuryathā 91
91. sākārā iva nirākārā sthitā tadvat jagattayā
saṃvidākāśam ākāśāt aṇu meroḥ aṇuḥ yathā
91. nirākārā sākārā iva jagattayā tadvat sthitā
yathā saṃvidākāśam ākāśāt aṇu meroḥ aṇuḥ
91. The formless (consciousness) appears as if endowed with form through the manifestation of the world, just as the consciousness-space (saṃvidākāśa) is more minute than space, and more minute than Mount Meru.
किल यत्तस्य नाम स्यादाकाशादणुता कुतः ।
कारणाभावतोऽन्यस्य नाकार उपपद्यते ॥ ९२ ॥
kila yattasya nāma syādākāśādaṇutā kutaḥ ,
kāraṇābhāvato'nyasya nākāra upapadyate 92
92. kila yat tasya nāma syāt ākāśāt aṇutā kutaḥ
kāraṇābhāvataḥ anyasya na ākāraḥ upapadyate
92. kila yat tasya nāma ākāśāt aṇutā kutaḥ syāt
kāraṇābhāvataḥ anyasya ākāraḥ na upapadyate
92. Indeed, how could that (consciousness-space) be truly named 'minuteness compared to space'? Because due to the absence of any other cause, no distinct form for another entity can possibly exist.
सर्गादावेव योऽजातो जातोऽयं जगतः कुतः ।
यदेव वेदनाकाशे पुरं स्वप्ने तदेव नः ॥ ९३ ॥
sargādāveva yo'jāto jāto'yaṃ jagataḥ kutaḥ ,
yadeva vedanākāśe puraṃ svapne tadeva naḥ 93
93. sargādau eva yaḥ ajātaḥ jātaḥ ayam jagataḥ kutaḥ
yat eva vedanākāśe puram svapne tat eva naḥ
93. sargādau eva yaḥ ajātaḥ ayam jātaḥ jagataḥ kutaḥ
yat eva vedanākāśe svapne puram tat eva naḥ
93. At the very beginning of creation, how can this world, which is born, arise from that which is unborn? Indeed, for us, it is just like a city that appears in the space of consciousness (vedanākāśa) within a dream.
भेदः स्वप्नाद्रिचिद्व्योम्नोर्न शून्याम्बरयोरिव ।
यदेव चिन्नभो नाभ तदेव स्वप्नपत्तनम् ॥ ९४ ॥
bhedaḥ svapnādricidvyomnorna śūnyāmbarayoriva ,
yadeva cinnabho nābha tadeva svapnapattanam 94
94. bhedaḥ svapnādricitvyomnoḥ na śūnyāmbarayoḥ iva
yat eva citnabhaḥ na ābha tat eva svapnapattanam
94. svapnādricitvyomnoḥ bhedaḥ śūnyāmbarayoḥ iva na
yat eva citnabhaḥ na ābha tat eva svapnapattanam
94. There is no difference between a dream-mountain (a seemingly solid dream-object) and the consciousness-sky, just like there is none between two empty skies. Whatever consciousness-sky is not a mere appearance, that very thing is the dream-city.
यदेव स्पन्दनं नाम स एव पवनो यथा ।
स्पन्दास्पन्दैकरूपात्मा वायुर्व्योमोपमो यथा ॥ ९५ ॥
yadeva spandanaṃ nāma sa eva pavano yathā ,
spandāspandaikarūpātmā vāyurvyomopamo yathā 95
95. yat eva spandanam nāma saḥ eva pavanaḥ yathā
spanda-aspanda-ekarūpa-ātmā vāyuḥ vyomopamaḥ yathā
95. yat eva spandanam nāma saḥ eva pavanaḥ yathā
spanda-aspanda-ekarūpa-ātmā vāyuḥ vyomopamaḥ yathā
95. Just as what is called vibration (spandana) is verily the wind, so also is the wind (vāyu) itself, whose intrinsic nature (ātman) is a single form encompassing both vibration and non-vibration, just like space.
तस्माच्चिन्नभ एवेदं जगदाकृति लक्ष्यते ।
सर्वं शून्यं निरालम्बं भासनं चिद्विवस्वतः ॥ ९६ ॥
tasmāccinnabha evedaṃ jagadākṛti lakṣyate ,
sarvaṃ śūnyaṃ nirālambaṃ bhāsanaṃ cidvivasvataḥ 96
96. tasmāt citnabhaḥ eva idam jagat-ākṛti lakṣyate
sarvam śūnyam nirālambam bhāsanam cit-vivasvataḥ
96. tasmāt idam jagat-ākṛti citnabhaḥ eva lakṣyate
sarvam śūnyam nirālambam cit-vivasvataḥ bhāsanam
96. Therefore, this form of the world is perceived as the consciousness-sky itself. Everything is empty and without support, being but an appearance (bhāsanam) from the sun of consciousness (cit-vivasvat).
शान्तमेवेदमखिलं निरस्तास्तमयोदयम् ।
सकृद्विभातममलं दृषन्मौनमनामयम् ॥ ९७ ॥
śāntamevedamakhilaṃ nirastāstamayodayam ,
sakṛdvibhātamamalaṃ dṛṣanmaunamanāmayam 97
97. śāntam eva idam akhilam nirastāstamayodayam
sakṛt vibhātam amalam dṛṣanmaunam anāmayam
97. idam akhilam śāntam eva nirastāstamayodayam
sakṛt vibhātam amalam dṛṣanmaunam anāmayam
97. This entire (reality) is truly peaceful, free from any rising or setting, eternally manifest and pure, silent as a stone, and free from all affliction.
तस्माद्वद कथं भावाः कुतो भावाः क्व भावधीः ।
क्व द्वैतं क्वैकता क्वाहं क्व भावाः क्व च भावनाः ॥ ९८ ॥
tasmādvada kathaṃ bhāvāḥ kuto bhāvāḥ kva bhāvadhīḥ ,
kva dvaitaṃ kvaikatā kvāhaṃ kva bhāvāḥ kva ca bhāvanāḥ 98
98. tasmāt vada katham bhāvāḥ kutaḥ bhāvāḥ kva bhāvadhīḥ kva
dvaitam kva ekatā kva aham kva bhāvāḥ kva ca bhāvanāḥ
98. tasmāt vada katham bhāvāḥ kutaḥ bhāvāḥ kva bhāvadhīḥ kva
dvaitam kva ekatā kva aham kva bhāvāḥ kva ca bhāvanāḥ
98. Therefore, tell me, how do (these) existences come to be? From where do (these) existences arise? Where is the intellect (dhī) that perceives such existences? Where is duality? Where is oneness? Where is the "I"? And where are (all these) mental conceptions (bhāvanā)?
नित्योदितो व्यवहरन्नपि निर्विकारो द्वित्वैक्यमुक्तमतिरुत्तमशीतलोऽन्तः ।
निर्वाण आस्व विगतामयशुद्धबोधबोधैकतामुपगतोऽङ्ग न सन्ति भावाः ॥ ९९ ॥
nityodito vyavaharannapi nirvikāro dvitvaikyamuktamatiruttamaśītalo'ntaḥ ,
nirvāṇa āsva vigatāmayaśuddhabodhabodhaikatāmupagato'ṅga na santi bhāvāḥ 99
99. nityoditaḥ vyavaharan api nirvikāraḥ
dvitvaikyamuktamatiḥ uttamasītalaḥ antaḥ
nirvāṇa āsva vigatāmayaśuddhabodhabodhaikatām
upagataḥ aṅga na santi bhāvāḥ
99. aṅga nityoditaḥ nirvikāraḥ dvitvaikyamuktamatiḥ
uttamasītalaḥ antaḥ api
vyavaharan nirvāṇa āsva vigatāmayaśuddhabodhabodhaikatām
upagataḥ na santi bhāvāḥ
99. O dear one (aṅga), remain in the state of final liberation (nirvāṇa). Even while engaged in worldly activities, be eternally manifest, changeless, with an intellect (mati) freed from both duality and unity, and supremely tranquil within. Having attained the oneness of pure awareness (bodha), which is free from all affliction, (know that) no (such phenomenal) existences (bhāvāḥ) truly exist.

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)

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

nirvāṇa prakaraṇa (bhāga 2) (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 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 (current chapter) 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