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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-106

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श्रीराम उवाच ।
कीदृशं स्याच्चिदाकाशं तद्ब्रह्मन्ब्रह्म यत्परम् ।
भूयः कथय तृप्तिर्हि श्रृण्वतो नास्ति मेऽमृतम् ॥ १ ॥
śrīrāma uvāca ,
kīdṛśaṃ syāccidākāśaṃ tadbrahmanbrahma yatparam ,
bhūyaḥ kathaya tṛptirhi śrṛṇvato nāsti me'mṛtam 1
1. śrīrāmaḥ uvāca kīdṛśam syāt cidākāśam tat brahman brahma yat
param bhūyaḥ kathaya tṛptiḥ hi śṛṇvataḥ na asti me amṛtam
1. śrīrāmaḥ uvāca.
brahman,
tat yat param brahma,
cidākāśam kīdṛśam syāt? bhūyaḥ kathaya.
hi me amṛtam śṛṇvataḥ tṛptiḥ na asti.
1. Shri Rama said: "O Brahmin (brahman), what is the nature of that consciousness-space (cidākāśa), that supreme Brahman (brahman)? Please explain it again. Indeed, my satisfaction (tṛptiḥ) is never enough while I listen to this nectar (amṛtam)."
श्रीवसिष्ठ उवाच ।
समयोर्यमयोर्भ्रात्रोर्व्यवहाराय नामनी ।
यद्वत्क्रियेते द्वे तद्वज्जाग्रत्स्वप्नशिलामये ॥ २ ॥
śrīvasiṣṭha uvāca ,
samayoryamayorbhrātrorvyavahārāya nāmanī ,
yadvatkriyete dve tadvajjāgratsvapnaśilāmaye 2
2. śrīvasiṣṭhaḥ uvāca samayoḥ yamayoḥ bhrātroḥ vyavahārāya
nāmanī yadvat kriyete dve tadvat jāgrat-svapna-śilāmaye
2. śrīvasiṣṭhaḥ uvāca.
yadvat samayoḥ yamayoḥ bhrātroḥ vyavahārāya dve nāmanī kriyete,
tadvat (ete) jāgrat-svapna-śilāmaye (nāmanī) (api kriyete).
2. Shri Vasistha said: "Just as two names (nāmanī) are assigned for practical purposes (vyavahārāya) to two identical twin brothers (samayoḥ yamayoḥ bhrātroḥ), similarly, these two states, 'waking' (jāgrat) and 'dream' (svapna), are created (kriyete), appearing substantial like rock (śilāmaye)."
वस्तुतस्त्वनयोर्भेदो न द्वयोः पयसोरिव ।
द्वयमप्येकमेवैतच्चिन्मात्रं व्योम निर्मलम् ॥ ३ ॥
vastutastvanayorbhedo na dvayoḥ payasoriva ,
dvayamapyekamevaitaccinmātraṃ vyoma nirmalam 3
3. vastutaḥ tu anayoḥ bhedaḥ na dvayoḥ payasoḥ iva
dvayam api ekam eva etat cinmātram vyoma nirmalam
3. vastutaḥ tu anayoḥ dvayoḥ payasoḥ iva bhedaḥ na (asti).
(api ca) etat dvayam api ekam eva nirmalam cinmātram vyoma (asti).
3. Indeed, in reality (vastutastu), there is no difference (bhedaḥ) between these two, just as there is no difference between two bodies of water (payas). Both of them are nothing but this single (ekam), pure (nirmalam) space (vyoma) of pure consciousness (cinmātram).
देशाद्देशान्तरं दूरं प्राप्तायाः संविदो वपुः ।
निमिषेणैव तन्मध्ये चिदाकाशं तदुच्यते ॥ ४ ॥
deśāddeśāntaraṃ dūraṃ prāptāyāḥ saṃvido vapuḥ ,
nimiṣeṇaiva tanmadhye cidākāśaṃ taducyate 4
4. deśāt deśāntaram dūram prāptāyāḥ saṃvidaḥ vapuḥ
nimeṣeṇa eva tatmadhye citākāśam tat ucyate
4. deśāt deśāntaram dūram prāptāyāḥ saṃvidaḥ vapuḥ
tatmadhye nimeṣeṇa eva tat citākāśam ucyate
4. When the subtle form (vapur) of consciousness (saṃvid) has travelled a great distance from one place to another, that instantaneous presence experienced within such a process is called the space of consciousness (cidākāśa).
यादृशस्तिष्ठतः स्वच्छं रसमाकर्षतस्तरोः ।
भवेद्भावो नभःस्वच्छस्तादृशं चिन्नभः स्मृतम् ॥ ५ ॥
yādṛśastiṣṭhataḥ svacchaṃ rasamākarṣatastaroḥ ,
bhavedbhāvo nabhaḥsvacchastādṛśaṃ cinnabhaḥ smṛtam 5
5. yādṛśaḥ tiṣṭhataḥ svaccham rasam ākarṣataḥ taroḥ
bhavet bhāvaḥ nabhaḥsvacchaḥ tādṛśam cinnabhaḥ smṛtam
5. yādṛśaḥ taroḥ tiṣṭhataḥ svaccham rasam ākarṣataḥ
bhāvaḥ nabhaḥsvacchaḥ bhavet tādṛśam cinnabhaḥ smṛtam
5. Just as the state (bhāva) of a tree that stands drawing pure sap becomes as clear as the sky, such a state is considered to be the space of consciousness (cinnabhaḥ).
विनिवृत्ताखिलेच्छस्य पुंसः संशान्तचेतसः ।
यादृशः स्यात्समो भावस्तादृशं चिन्नभः स्मृतम् ॥ ६ ॥
vinivṛttākhilecchasya puṃsaḥ saṃśāntacetasaḥ ,
yādṛśaḥ syātsamo bhāvastādṛśaṃ cinnabhaḥ smṛtam 6
6. vinivṛttākhilecchasya puṃsaḥ saṃśāntacetasaḥ
yādṛśaḥ syāt samaḥ bhāvaḥ tādṛśam cinnabhaḥ smṛtam
6. vinivṛttākhilecchasya saṃśāntacetasaḥ puṃsaḥ
yādṛśaḥ samaḥ bhāvaḥ syāt tādṛśam cinnabhaḥ smṛtam
6. The state (bhāva) of equanimity that a person (puruṣa) attains when all their desires have ceased and their mind is completely tranquil, such a state is considered to be the space of consciousness (cinnabhaḥ).
अनागतायां निद्रायां मनोविषयसंक्षये ।
पुंसः स्वस्थस्य यो भावः स चिदाकाश उच्यते ॥ ७ ॥
anāgatāyāṃ nidrāyāṃ manoviṣayasaṃkṣaye ,
puṃsaḥ svasthasya yo bhāvaḥ sa cidākāśa ucyate 7
7. anāgatāyām nidrāyām manoviṣayasaṃkṣaye puṃsaḥ
svasthasya yaḥ bhāvaḥ saḥ citākāśaḥ ucyate
7. anāgatāyām nidrāyām manoviṣayasaṃkṣaye svasthasya
puṃsaḥ yaḥ bhāvaḥ saḥ citākāśaḥ ucyate
7. When sleep has not yet arrived and the objects of the mind have ceased, the state (bhāva) of one established in their true self (svastha) is called the space of consciousness (cidākāśa).
तृणगुल्मलतादीनां वृद्धिमागच्छतामृतौ ।
यः स्यादुन्ममतो भावः स चिदाकाश उच्यते ॥ ८ ॥
tṛṇagulmalatādīnāṃ vṛddhimāgacchatāmṛtau ,
yaḥ syādunmamato bhāvaḥ sa cidākāśa ucyate 8
8. tṛṇagulmalatādīnām vṛddhim āgacchatām ṛtau
yaḥ syāt unmamataḥ bhāvaḥ saḥ cidākāśaḥ ucyate
8. ṛtau vṛddhim āgacchatām tṛṇagulmalatādīnām
yaḥ unmamataḥ bhāvaḥ syāt saḥ cidākāśaḥ ucyate
8. That state of being (bhāva) which is devoid of the sense of 'mine' (unmamataḥ), and which is present in grasses, shrubs, and vines as they attain growth in their season, is called the ether of consciousness (cidākāśa).
रूपालोकमनस्कारविमुक्तस्यामृतस्य यः ।
भावः पुंसः शरद्वद्योमविशदस्तच्चिदम्बरम् ॥ ९ ॥
rūpālokamanaskāravimuktasyāmṛtasya yaḥ ,
bhāvaḥ puṃsaḥ śaradvadyomaviśadastaccidambaram 9
9. rūpālokamanaskāravimuktasya amṛtasya yaḥ bhāvaḥ
puṃsaḥ śaradvat vyomaviśadaḥ tat cidambaram
9. yaḥ rūpālokamanaskāravimuktasya amṛtasya puṃsaḥ
bhāvaḥ śaradvat vyomaviśadaḥ tat cidambaram
9. That state of being (bhāva) of an immortal (amṛta) person (puruṣa) who is liberated from forms, sense-perceptions, and mental constructions (manaskāra), and which is as clear as the autumn sky, that is the space of consciousness (cidambaram).
यदेतदासनं सृष्टं काष्ठपाषाणभूभृताम् ।
चेतनानां च सत्तात्म चिदाकाशः स उच्यते ॥ १० ॥
yadetadāsanaṃ sṛṣṭaṃ kāṣṭhapāṣāṇabhūbhṛtām ,
cetanānāṃ ca sattātma cidākāśaḥ sa ucyate 10
10. yat etat āsanam sṛṣṭam kāṣṭhapāṣāṇabhūbhṛtām
cetanānām ca sattātma cidākāśaḥ saḥ ucyate
10. yat etat āsanam sṛṣṭam kāṣṭhapāṣāṇabhūbhṛtām ca cetanānām [asti],
saḥ sattātma cidākāśaḥ ucyate
10. Whatever created existence is found in wood, stone, and mountains, and also in conscious beings, that fundamental self (sattātman) is called the ether of consciousness (cidākāśa).
द्रष्टृदर्शनदृश्यानां त्रयाणामुदयो यतः ।
यत्र वास्तमयश्चित्खं तद्विद्धि विगतामयम् ॥ ११ ॥
draṣṭṛdarśanadṛśyānāṃ trayāṇāmudayo yataḥ ,
yatra vāstamayaścitkhaṃ tadviddhi vigatāmayam 11
11. draṣṭṛdarśanadṛśyānām trayāṇām udayaḥ yataḥ
yatra vā astamayaḥ citkham tat viddhi vigatāmayam
11. yataḥ yatra vā draṣṭṛdarśanadṛśyānām trayāṇām udayaḥ astamayaḥ [bhavati],
tat citkham vigatāmayam viddhi
11. That from which the triad of the seer, the seeing, and the seen originates, or in which it disappears, know that space of consciousness (citkham) to be free from all affliction.
यत उद्यन्ति यस्मिंश्च चित्राः परिणमन्त्यलम् ।
पदार्थानुभवाः सर्वे चिदाकाशः स उच्यते ॥ १२ ॥
yata udyanti yasmiṃśca citrāḥ pariṇamantyalam ,
padārthānubhavāḥ sarve cidākāśaḥ sa ucyate 12
12. yataḥ udyanti yasmin ca citrāḥ pariṇamanti alam
padārthānubhavāḥ sarve cidākāśaḥ saḥ ucyate
12. sarve citrāḥ padārthānubhavāḥ yataḥ udyanti,
yasmin ca alam pariṇamanti,
saḥ cidākāśaḥ ucyate
12. All diverse experiences of objects (padārtha) arise from it and fully transform within it; that is called the space of consciousness (cidākāśa).
यस्मिन्सर्वं यतः सर्वं यः सर्वं सर्वतश्च यः ।
यश्च सर्वमयो नित्यं स चिदाकाश उच्यते ॥ १३ ॥
yasminsarvaṃ yataḥ sarvaṃ yaḥ sarvaṃ sarvataśca yaḥ ,
yaśca sarvamayo nityaṃ sa cidākāśa ucyate 13
13. yasmin sarvam yataḥ sarvam yaḥ sarvam sarvataḥ ca
yaḥ yaḥ ca sarvamayaḥ nityam saḥ cidākāśaḥ ucyate
13. yasmin sarvam,
yataḥ sarvam,
yaḥ sarvam,
yaḥ ca sarvataḥ,
yaḥ ca nityam sarvamayaḥ,
saḥ cidākāśaḥ ucyate
13. That which contains everything, from which everything originates, which is everything, which is everywhere, and which is eternally all-pervading - that is called the space of consciousness (cidākāśa).
दिवि भूमौ बहिश्चान्तस्तथान्यस्य समाभिधः ।
यो विभात्यवभासात्मा चिदाकाशः स उच्यते ॥ १४ ॥
divi bhūmau bahiścāntastathānyasya samābhidhaḥ ,
yo vibhātyavabhāsātmā cidākāśaḥ sa ucyate 14
14. divi bhūmau bahiḥ ca antaḥ tathā anyasya samābhidhaḥ
yaḥ vibhāti avabhāsātmā cidākāśaḥ saḥ ucyate
14. yaḥ divi,
bhūmau,
bahiḥ,
antaḥ tathā anyasya samābhidhaḥ avabhāsātmā vibhāti,
saḥ cidākāśaḥ ucyate
14. That which shines, whose very nature is light (avabhāsātman), being equally present and described (samābhidha) in the heavens, on earth, outside, inside, and even in relation to other things - that is called the space of consciousness (cidākāśa).
यस्मिन्नित्ये तते तन्तौ दृढे स्रगिव तिष्ठति ।
सदसदुत्थितं विश्वं विश्वाङ्गे तच्चिदम्बरम् ॥ १५ ॥
yasminnitye tate tantau dṛḍhe sragiva tiṣṭhati ,
sadasadutthitaṃ viśvaṃ viśvāṅge taccidambaram 15
15. yasmin nitye tate tantau dṛḍhe srak iva tiṣṭhati
sad-asat-utthitam viśvam viśvāṅge tat cidambaram
15. yasmin nitye tate dṛḍhe tantau (eva) viśvāṅge,
sad-asat-utthitam viśvam srak iva tiṣṭhati,
tat cidambaram
15. The universe (viśva), which arises from both being (sat) and non-being (asat), exists like a garland upon that eternal, pervasive, firm thread – the universal body (viśvāṅga) itself; that is the expanse of consciousness (cidambara).
यस्मात्सर्वाः प्रसूयन्ते सर्गप्रलयविक्रियाः ।
यस्मिंश्चैव प्रलीयन्ते यन्मयास्तच्चिदम्बरम् ॥ १६ ॥
yasmātsarvāḥ prasūyante sargapralayavikriyāḥ ,
yasmiṃścaiva pralīyante yanmayāstaccidambaram 16
16. yasmāt sarvāḥ prasūyante sargapralayavikriyāḥ
yasmin ca eva pralīyante yatmayāḥ tat citambaram
16. tat citambaram yasmāt sarvāḥ sargapralayavikriyāḥ
prasūyante yasmin ca eva pralīyante yatmayāḥ
16. That consciousness-ether is the source from which all transformations of creation and dissolution arise, and into which they ultimately dissolve, being entirely composed of it.
निद्रायां विनिवृत्तायां यतो विश्वं प्रवर्तते ।
निवर्तते च यच्छान्तौ तच्चिदम्बरमुच्यते ॥ १७ ॥
nidrāyāṃ vinivṛttāyāṃ yato viśvaṃ pravartate ,
nivartate ca yacchāntau taccidambaramucyate 17
17. nidrāyām vinivṛttāyām yataḥ viśvam pravartate
nivartate ca yat śāntau tat citambaram ucyate
17. tat citambaram ucyate yataḥ viśvam pravartate
nidrāyām vinivṛttāyām ca yat śāntau nivartate
17. That is called the consciousness-ether, from which the universe originates when the state of sleep (or inaction) has ceased, and into whose cessation (or tranquility) it eventually dissolves.
यस्योन्मेषनिमेषाभ्यां जगत्सत्तालयोदयौ ।
स्वानुभूत्यात्मकं स्वान्तः स्थितं तद्विद्धिचिन्नभः ॥ १८ ॥
yasyonmeṣanimeṣābhyāṃ jagatsattālayodayau ,
svānubhūtyātmakaṃ svāntaḥ sthitaṃ tadviddhicinnabhaḥ 18
18. yasya unmeṣanimeṣābhyām jagatsattālayodayau
svānubhūtyātmakam sva antaḥ sthitam tat viddhi cit nabhaḥ
18. tat cinnabhaḥ viddhi yasya unmeṣanimeṣābhyām
jagatsattālayodayau svānubhūtyātmakam sva antaḥ sthitam
18. Know that consciousness-sky (cinnabhaḥ) to be of the nature of self-experience, situated within oneself, by whose opening and closing (of consciousness) occur the manifestation and dissolution of the world's existence.
नेदं नेदं तदित्येवं सर्वं निर्णीय सर्वथा ।
यन्न किंचित्सदा सर्वं तच्चिद्व्योमेति कथ्यते ॥ १९ ॥
nedaṃ nedaṃ tadityevaṃ sarvaṃ nirṇīya sarvathā ,
yanna kiṃcitsadā sarvaṃ taccidvyometi kathyate 19
19. na idam na idam tat iti evam sarvam nirṇīya sarvathā
yat na kiṃcit sadā sarvam tat cit vyoman iti kathyate
19. sarvathā idam na idam na tat iti evam sarvam nirṇīya
yat na kiṃcit sadā sarvam tat cit vyoman iti kathyate
19. Having thus completely discriminated everything by saying "not this, not this," that which is simultaneously nothing yet always everything, that is called the consciousness-sky (cidvyoman).
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
दूरतोऽर्धनिमेषेण तच्चिन्मात्रवपुः स्मृतम् ॥ २० ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
dūrato'rdhanimeṣeṇa taccinmātravapuḥ smṛtam 20
20. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ
dūrataḥ ardhanimeṣeṇa tat cinmātravapuḥ smṛtam
20. yat saṃvidaḥ vapuḥ deśāt deśāntaraprāptau madhye
tat ardhanimeṣeṇa dūrataḥ cinmātravapuḥ smṛtam
20. The form of consciousness (saṃvid) that exists in the interval when one moves from one place to another, even for a fleeting moment (half a blink), is considered to be a form consisting solely of pure consciousness.
विश्वं तन्मयमेवेदं यथा भूतं यथा स्थितम् ।
रूपालोकमनस्कारैर्युक्तमप्येवमीदृशम् ॥ २१ ॥
viśvaṃ tanmayamevedaṃ yathā bhūtaṃ yathā sthitam ,
rūpālokamanaskārairyuktamapyevamīdṛśam 21
21. viśvam tatmayam eva idam yathā bhūtam yathā
sthitam rūpālokamanaskāraiḥ yuktam api evam īdṛśam
21. yathā bhūtam yathā sthitam idam viśvam tatmayam
eva rūpālokamanaskāraiḥ yuktam api evam īdṛśam
21. This entire universe, exactly as it has come into being and as it exists, is indeed wholly constituted by that (pure consciousness). Even though it is associated with forms, sensory perceptions, and mental impressions, it remains of this very nature.
ईषदुन्मेषणादेतदन्यतामिव गच्छति ।
अनन्यरूपमपि सच्चिद्व्योम विमलाकृति ॥ २२ ॥
īṣadunmeṣaṇādetadanyatāmiva gacchati ,
ananyarūpamapi saccidvyoma vimalākṛti 22
22. īṣat unmeṣaṇāt etat anyatām iva gacchati
ananyarūpam api saccidvyoma vimalākṛti
22. ananyarūpam api vimalākṛti saccidvyoma
īṣat unmeṣaṇāt etat anyatām iva gacchati
22. Even though this Existence-Consciousness-Space (saccidvyoma) is non-dual in form and of immaculate nature, it appears to assume a state of difference with even a slight unfolding (of consciousness).
पश्यन्नेवेन्द्रियैरर्थान्नूनं निर्वासनाशयः ।
प्रबुद्ध एवैकघनः सुषुप्तावस्थितो भव ॥ २३ ॥
paśyannevendriyairarthānnūnaṃ nirvāsanāśayaḥ ,
prabuddha evaikaghanaḥ suṣuptāvasthito bhava 23
23. paśyan eva indriyaiḥ arthān nūnam nirvāsanāśayaḥ
prabuddhaḥ eva ekaghanaḥ suṣuptau avasthitaḥ bhava
23. nūnam indriyaiḥ arthān paśyan eva nirvāsanāśayaḥ
prabuddhaḥ eva ekaghanaḥ suṣuptau avasthitaḥ bhava
23. Even while perceiving objects with your senses, certainly become one whose mind is free from latent impressions (vāsanā). Be awakened, undifferentiated, and abide as if in the state of deep sleep.
निर्वासनः शान्तमना वद व्रज पिबाहर ।
पाषाण इव संजीवो नित्यं सुघनमौनवान् ॥ २४ ॥
nirvāsanaḥ śāntamanā vada vraja pibāhara ,
pāṣāṇa iva saṃjīvo nityaṃ sughanamaunavān 24
24. nirvāsanaḥ śāntamanā vada vraja piba āhara
pāṣāṇa iva saṃjīvaḥ nityam sughanamaunavān
24. nirvāsanaḥ śāntamanā vada vraja piba āhara
pāṣāṇa iva saṃjīvaḥ nityam sughanamaunavān
24. With a mind serene and free from latent impressions, speak, go, drink, and take. Be like a living stone, constantly abiding in profound silence.
इदं न संभवत्येव दृश्यं पश्यसि यत्पुरः ।
मृगतृष्णाजलमिव द्वैतमिन्दाविवोदितम् ॥ २५ ॥
idaṃ na saṃbhavatyeva dṛśyaṃ paśyasi yatpuraḥ ,
mṛgatṛṣṇājalamiva dvaitamindāvivoditam 25
25. idam na saṃbhavati eva dṛśyam paśyasi yat puraḥ
mṛgatṛṣṇājalam iva dvaitam indau iva uditam
25. yat puraḥ dṛśyam paśyasi idam na saṃbhavati
eva dvaitam mṛgatṛṣṇājalam iva indau iva uditam
25. This visible world that you perceive before you does not exist at all. It is like the water of a mirage, and this duality has arisen like an illusory second moon appearing in the moon.
इदमादावनुत्पन्नं कारणाभावतः किल ।
कारणेन विना कार्यं न हि नामोपपद्यते ॥ २६ ॥
idamādāvanutpannaṃ kāraṇābhāvataḥ kila ,
kāraṇena vinā kāryaṃ na hi nāmopapadyate 26
26. idam ādau anutpannam kāraṇābhāvataḥ kila
kāraṇena vinā kāryam na hi nāma upapadyate
26. idam ādau kāraṇābhāvataḥ kila anutpannam
hi kāraṇena vinā kāryam na nāma upapadyate
26. This (duality) was unoriginated in the beginning, certainly due to the absence of a cause. Indeed, an effect cannot arise without a cause.
यद्वोपपद्यते किंचित्तदकारणकोद्भवम् ।
यथास्थितं परं रूपमुद्भूतमिव लक्ष्यते ॥ २७ ॥
yadvopapadyate kiṃcittadakāraṇakodbhavam ,
yathāsthitaṃ paraṃ rūpamudbhūtamiva lakṣyate 27
27. yat vā upapadyate kiṃcit tat akāraṇakodbhavam
yathāsthitam param rūpam udbhūtam iva lakṣyate
27. vā yat kiṃcit upapadyate tat akāraṇakodbhavam
yathāsthitam param rūpam udbhūtam iva lakṣyate
27. Or, should anything whatsoever appear to arise, it is (in reality) uncaused. The supreme form, existing eternally as it is, is merely perceived as though it has newly manifested.
तद्यथास्थितमेवाङ्ग पूर्वरूपमवस्थितम् ।
भवत्यद्वयमेवाच्छं द्वयेनाप्युपलक्षितम् ॥ २८ ॥
tadyathāsthitamevāṅga pūrvarūpamavasthitam ,
bhavatyadvayamevācchaṃ dvayenāpyupalakṣitam 28
28. tat yathā-sthitam eva aṅga pūrva-rūpam avasthitam
bhavati advayam eva accham dvayena api upalakṣitam
28. aṅga tat pūrva-rūpam yathā-sthitam eva avasthitam
bhavati advayam eva accham dvayena api upalakṣitam
28. O dear one, that primal form (pūrva-rūpa) remains precisely as it is, inherently non-dual and pure, even though it is perceived through duality.
तत्रेदंप्रत्ययः प्रौढो भवत्यनुभवो हि यः ।
समायातमिदं भ्रान्तं तत्स्वप्नस्त्रीसमं विदुः ॥ २९ ॥
tatredaṃpratyayaḥ prauḍho bhavatyanubhavo hi yaḥ ,
samāyātamidaṃ bhrāntaṃ tatsvapnastrīsamaṃ viduḥ 29
29. tatra idam-pratyayaḥ prauḍhaḥ bhavati anubhavaḥ hi yaḥ
samāyātam idam bhrāntam tat svapna-strī-samam viduḥ
29. hi tatra yaḥ idam-pratyayaḥ prauḍhaḥ anubhavaḥ bhavati,
idam samāyātam bhrāntam tat svapna-strī-samam viduḥ
29. Indeed, that developed experience which is the notion of 'this' (idam-pratyaya), and this illusory (bhrāntam) appearance that has manifested, they know to be like a woman seen in a dream.
तस्माद्दृश्यं न चोत्पन्नं नैवास्ति न भविष्यति ।
न च नश्यति यन्नास्ति तस्य किं नाम नश्यति ॥ ३० ॥
tasmāddṛśyaṃ na cotpannaṃ naivāsti na bhaviṣyati ,
na ca naśyati yannāsti tasya kiṃ nāma naśyati 30
30. tasmāt dṛśyam na ca utpannam na eva asti na bhaviṣyati
na ca naśyati yat na asti tasya kim nāma naśyati
30. tasmāt dṛśyam na ca utpannam,
na eva asti,
na bhaviṣyati,
na ca naśyati.
yat na asti,
tasya kim nāma naśyati?
30. Therefore, the visible world (dṛśyam) is neither born, nor does it exist, nor will it exist. And that which does not exist, what indeed can perish of it?
तत्तदेव परं शान्तं चिद्व्योमैव तथा स्थितम् ।
स्वरूपादच्युतं स्वस्थं सौम्यं जगदिवोदितम् ॥ ३१ ॥
tattadeva paraṃ śāntaṃ cidvyomaiva tathā sthitam ,
svarūpādacyutaṃ svasthaṃ saumyaṃ jagadivoditam 31
31. tat tat eva param śāntam cit-vyoma eva tathā sthitam
sva-rūpāt acyutam sva-stham saumyam jagat iva uditam
31. tat tat eva param śāntam cit-vyoma eva tathā sthitam
sva-rūpāt acyutam sva-stham saumyam jagat iva uditam
31. That very (reality) remains supreme, peaceful, and indeed the pure consciousness-space (cit-vyoma), thus situated. It is unmoving from its own nature (sva-rūpa), self-abiding (sva-stham), and benevolent, appearing as if it were the world.
न हीदमग्रे यद्दृष्टं दृश्यं तत्सत्कदाचन ।
न चापि द्रष्टा दृष्टार्थाभावे क्व द्रष्टृता किल ॥ ३२ ॥
na hīdamagre yaddṛṣṭaṃ dṛśyaṃ tatsatkadācana ,
na cāpi draṣṭā dṛṣṭārthābhāve kva draṣṭṛtā kila 32
32. na hi idam agre yat dṛṣṭam dṛśyam tat sat kadācana |
na ca api draṣṭā dṛṣṭārthābhāve kva draṣṭṛtā kila ||
32. agre yat dṛṣṭam idam dṛśyam hi kadācana tat sat na
dṛṣṭārthābhāve ca draṣṭā api na kva kila draṣṭṛtā
32. Indeed, this visible object (dṛśya) that was perceived previously is never truly existent. And moreover, when the object of perception (dṛṣṭārtha) is absent, where truly can there be a perceiver or the state of being a perceiver?
श्रीराम उवाच ।
एवं चेत्तद्वद ब्रह्मन्द्रष्टृदृश्यावभासनम् ।
किमिदं कथमाभाति भूयोऽपि वदतांवर ॥ ३३ ॥
śrīrāma uvāca ,
evaṃ cettadvada brahmandraṣṭṛdṛśyāvabhāsanam ,
kimidaṃ kathamābhāti bhūyo'pi vadatāṃvara 33
33. śrīrāma uvāca | evam cet tat vada brahman draṣṭṛdṛśyāvabhāsanam
| kim idam katham ābhāti bhūyaḥ api vadatām vara ||
33. śrīrāma uvāca brahman,
evam cet,
tat draṣṭṛdṛśyāvabhāsanam vada vadatām vara,
idam kim? katham ābhāti? bhūyaḥ api vada
33. Śrī Rāma said: O Brāhmaṇa (Brahman), if this is so, then explain that manifestation of the perceiver and the perceived. O best among speakers, what is this and how does it appear? Explain it again.
श्रीवसिष्ठ उवाच ।
असद्रूपस्य दृश्यस्य कारणाभावतः सदा ।
दृश्यतास्येत्यपि प्रौढिनिर्देशस्यात्यसंभवात् ॥ ३४ ॥
śrīvasiṣṭha uvāca ,
asadrūpasya dṛśyasya kāraṇābhāvataḥ sadā ,
dṛśyatāsyetyapi prauḍhinirdeśasyātyasaṃbhavāt 34
34. śrīvasiṣṭha uvāca | asat rūpasya dṛśyasya kāraṇābhāvataḥ sadā
| dṛśyatā asya iti api prauḍhinirdeśasya atyasaṃbhavāt ||
34. śrīvasiṣṭha uvāca asat rūpasya dṛśyasya sadā kāraṇābhāvataḥ,
asya dṛśyatā iti api prauḍhinirdeśasya atyasaṃbhavāt (asti)
34. Śrī Vasiṣṭha said: Because there is perpetually an absence of a cause for the visible object (dṛśya) which is unreal, and because it is utterly impossible to strongly assert the reality of its visibility.
यदिदं भासते किंचिद्द्रष्टृदृश्यभ्रमात्मकम् ।
जगदादि परं रूपं तद्विद्धि परमात्मनः ॥ ३५ ॥
yadidaṃ bhāsate kiṃciddraṣṭṛdṛśyabhramātmakam ,
jagadādi paraṃ rūpaṃ tadviddhi paramātmanaḥ 35
35. yat idam bhāsate kiñcit draṣṭṛdṛśyabhramātmakam
| jagadādi param rūpam tat viddhi paramātmanaḥ ||
35. yat idam kiñcit draṣṭṛdṛśyabhramātmakam jagadādi bhāsate,
tat param rūpam paramātmanaḥ viddhi
35. Whatever appears as this world and so forth, consisting of the illusion (bhrama) of a perceiver and the perceived, know that to be the supreme form (rūpam) of the supreme Self (paramātman).
स्वप्ने चिन्मात्र एवास्ते यथा गगनकाननम् ।
तथा जगत्तया भाति स्वयं चिन्मात्रमात्मनि ॥ ३६ ॥
svapne cinmātra evāste yathā gaganakānanam ,
tathā jagattayā bhāti svayaṃ cinmātramātmani 36
36. svapne cinmātraḥ eva āste yathā gagana-kānanam
tathā jagattayā bhāti svayam cinmātram ātmani
36. yathā svapne cinmātraḥ eva gagana-kānanam āste,
tathā svayam cinmātram ātmani jagattayā bhāti
36. Just as in a dream, pure consciousness (cinmātra) alone exists, appearing as a sky-forest, so too, pure consciousness (cinmātra) itself appears as the world within its own true nature (ātman).
इहादिसर्गात्प्रभृति नास्त्युपादानकारणम् ।
किंचनापि क्वचिदपि भातीत्थं ब्रह्म केवलम् ॥ ३७ ॥
ihādisargātprabhṛti nāstyupādānakāraṇam ,
kiṃcanāpi kvacidapi bhātītthaṃ brahma kevalam 37
37. iha ādi-sargāt prabhṛti na asti upādāna-kāraṇam
kiñcana api kvacit api bhāti ittham brahma kevalam
37. iha ādi-sargāt prabhṛti kvacit api kiñcana api
upādāna-kāraṇam na asti ittham kevalam brahma bhāti
37. Here, from the very first creation (ādisarga), no material cause (upādānakāraṇa) exists anywhere, not even a trace. In this manner, only Brahman (brahman) appears.
यच्चिदाकाशकचनं स्वयमात्मनि जृम्भते ।
तदिदं भाति तस्यैव जगदित्युदितं वपुः ॥ ३८ ॥
yaccidākāśakacanaṃ svayamātmani jṛmbhate ,
tadidaṃ bhāti tasyaiva jagadityuditaṃ vapuḥ 38
38. yat cit-ākāśa-kacanam svayam ātmani jṛmbhate
tat idam bhāti tasya eva jagat iti uditam vapuḥ
38. yat cit-ākāśa-kacanam svayam ātmani jṛmbhate,
tat idam tasya eva uditam jagat iti vapuḥ bhāti
38. That manifestation of consciousness (cit) as space, which unfolds spontaneously within its own nature (ātman), indeed appears as its very form (vapuḥ), which is declared to be the world (jagat).
यथा भावस्य भावत्वं यथा शून्यस्य शून्यता ।
आकारिणो यथाकारस्तथा चिन्नभसो जगत् ॥ ३९ ॥
yathā bhāvasya bhāvatvaṃ yathā śūnyasya śūnyatā ,
ākāriṇo yathākārastathā cinnabhaso jagat 39
39. yathā bhāvasya bhāvatvam yathā śūnyasya śūnyatā
ākāriṇaḥ yathā ākāraḥ tathā cit-nabhasaḥ jagat
39. yathā bhāvasya bhāvatvam,
yathā śūnyasya śūnyatā,
yathā ākāriṇaḥ ākāraḥ,
tathā cit-nabhasaḥ jagat
39. Just as there is existence (bhāvatva) for an existent thing (bhāva), and emptiness (śūnyatā) for a void (śūnya), and a specific form (ākāra) for that which possesses form (ākārin), so too, the world (jagat) pertains to the expanse of consciousness (cit-nabhas).
इदं विद्धि चिदाभासं परमार्थघनं घनम् ।
इत्थं स्थितं स्वयं भातं द्रष्टृदृश्यदृगात्मकम् ॥ ४० ॥
idaṃ viddhi cidābhāsaṃ paramārthaghanaṃ ghanam ,
itthaṃ sthitaṃ svayaṃ bhātaṃ draṣṭṛdṛśyadṛgātmakam 40
40. idam viddhi citābhāsam paramārthaghanaṃ ghanam |
ittham sthitam svayam bhātam draṣṭṛdṛśyadṛgātmakam ||
40. viddhi idam citābhāsam paramārthaghanaṃ ghanam
ittham sthitam svayam bhātam draṣṭṛdṛśyadṛgātmakam
40. Know this (phenomenal world), which is an appearance of consciousness (citābhāsa), yet is profoundly imbued with ultimate reality (paramārthaghana) and is dense [with it]. Existing in this manner, shining forth spontaneously, it has the nature (ātman) of the seer, the seen, and the act of seeing.
वस्तुतस्तु द्वयाभावान्नाभासि न च भासनम् ।
किमपीदमनिर्देश्यं सद्वाऽसद्वेति वेत्ति कः ॥ ४१ ॥
vastutastu dvayābhāvānnābhāsi na ca bhāsanam ,
kimapīdamanirdeśyaṃ sadvā'sadveti vetti kaḥ 41
41. vastutaḥ tu dvaya-abhāvāt na ābhāsi na ca bhāsanam |
kim api idam anirdeśyam sat vā asat vā iti vetti kaḥ ||
41. vastutaḥ tu dvaya-abhāvāt na ābhāsi ca na bhāsanam
kim api idam anirdeśyam sat vā asat vā iti kaḥ vetti
41. But in reality (vastutaḥ), due to the absence of duality, there is neither an appearance nor any act of shining forth. This indescribable something – who can truly know if it is existent or non-existent?
श्रीराम उवाच ।
एवं चेत्तद्वद ब्रह्मन्कार्यकारणतादिकः ।
कथं भेदः किमायातः कथं सत्यत्वमागतः ॥ ४२ ॥
śrīrāma uvāca ,
evaṃ cettadvada brahmankāryakāraṇatādikaḥ ,
kathaṃ bhedaḥ kimāyātaḥ kathaṃ satyatvamāgataḥ 42
42. śrīrāmaḥ uvāca | evam cet tat vada brahman kāryakāraṇatā-ādikaḥ
| katham bhedaḥ kim āyātaḥ katham satyatvam āgataḥ ||
42. śrīrāmaḥ uvāca brahman evam cet tat vada kāryakāraṇatā-ādikaḥ
bhedaḥ katham āyātaḥ kim? katham satyatvam āgataḥ?
42. Śrī Rāma said: 'If this is the case, then, O brahmin, please explain: how did this distinction of cause and effect and so forth originate? How did it come to possess reality?'
श्रीवसिष्ठ उवाच ।
चित्प्रकाशो यथाभानं यदा भावयति स्वयम् ।
स्वात्मा तथा तदेवाशु पश्यसीत्यसि दृष्टवान् ॥ ४३ ॥
śrīvasiṣṭha uvāca ,
citprakāśo yathābhānaṃ yadā bhāvayati svayam ,
svātmā tathā tadevāśu paśyasītyasi dṛṣṭavān 43
43. śrīvasiṣṭhaḥ uvāca | citprakāśaḥ
yathā ābhānam yadā bhāvayati
svayam | svātmā tathā tat eva
āśu paśyasi iti asi dṛṣṭavān ||
43. śrīvasiṣṭhaḥ uvāca yadā citprakāśaḥ svayam yathā ābhānam
bhāvayati tathā svātmā tat eva āśu paśyasi iti asi dṛṣṭavān
43. Śrī Vasiṣṭha said: 'When the light of consciousness (citprakāśa) itself spontaneously manifests, resembling an appearance (ābhāna), then you immediately perceive that very manifestation as your own essential self (ātman); it is in this way that you have truly observed it.'
चिद्व्योमैवायमाकारः स्वे व्योम्न्येव न मुह्यति ।
स्वयमेव यथा स्वप्ने कोऽस्य पर्यनुयोगकृत् ॥ ४४ ॥
cidvyomaivāyamākāraḥ sve vyomnyeva na muhyati ,
svayameva yathā svapne ko'sya paryanuyogakṛt 44
44. citvyoma eva ayam ākāraḥ sve vyomni eva na muhyati
svayam eva yathā svapne kaḥ asya paryānuyogakṛt
44. ayam ākāraḥ citvyoma eva sve vyomni eva na muhyati
yathā svapne svayam eva asya kaḥ paryānuyogakṛt
44. This form is verily the ether of consciousness itself. It is not deluded within its own ether, just as one is not deluded by oneself in a dream. Who, then, can question this?
भावाद्भावान्तरप्राप्तौ मध्ये यत्संविदो वपुः ।
तच्चिद्व्योम तदेवेदं सर्वं च स्थिति नेतरत् ॥ ४५ ॥
bhāvādbhāvāntaraprāptau madhye yatsaṃvido vapuḥ ,
taccidvyoma tadevedaṃ sarvaṃ ca sthiti netarat 45
45. bhāvāt bhāvāntara prāptau madhye yat saṃvidaḥ vapuḥ
tat citvyoma tat eva idam sarvam ca sthiti na itarat
45. bhāvāt bhāvāntara prāptau madhye yat saṃvidaḥ vapuḥ
tat citvyoma tat eva idam sarvam ca sthiti na itarat
45. That which is the essence of consciousness in the interval between the attainment of one state from another - that is the consciousness-ether. That alone is all this, the true state; there is nothing else.
कार्यकारणभावादिदृशोऽविद्याविजृम्भिकाः ।
जगद्वत्कल्पयत्येष कोऽस्य पर्यनुयोगकृत् ॥ ४६ ॥
kāryakāraṇabhāvādidṛśo'vidyāvijṛmbhikāḥ ,
jagadvatkalpayatyeṣa ko'sya paryanuyogakṛt 46
46. kāryakāraṇabhāvādidṛśaḥ avidyā vijṛmbhikāḥ
jagatvat kalpayati eṣaḥ kaḥ asya paryānuyogakṛt
46. kāryakāraṇabhāvādidṛśaḥ avidyā vijṛmbhikāḥ eṣaḥ
jagatvat kalpayati asya kaḥ paryānuyogakṛt
46. Such appearances as cause and effect are mere expansions of nescience. This (consciousness-ether) imagines them to be like the world. Who, then, can question this?
द्रष्टा भोक्ताथ कर्ता वा कश्चित्स्यादितरो यदि ।
तत्कथं किमिदं दृश्यमिति युज्येत नान्यथा ॥ ४७ ॥
draṣṭā bhoktātha kartā vā kaścitsyāditaro yadi ,
tatkathaṃ kimidaṃ dṛśyamiti yujyeta nānyathā 47
47. draṣṭā bhoktā atha kartā vā kaścit syāt itaraḥ yadi
tat katham kim idam dṛśyam iti yujyeta na anyathā
47. yadi kaścit itaraḥ draṣṭā bhoktā atha kartā vā syāt
tat katham kim idam dṛśyam iti yujyeta na anyathā
47. If there were another (entity) which was a seer, an enjoyer, or a doer, then how could the question 'What is this visible world?' be fitting? It would not be otherwise.
यत्र स्वप्ने निराभासं चिद्व्योमैव विराजते ।
शुद्धमेकमनेकात्म तत्र किं क्व विकल्प्यते ॥ ४८ ॥
yatra svapne nirābhāsaṃ cidvyomaiva virājate ,
śuddhamekamanekātma tatra kiṃ kva vikalpyate 48
48. yatra svapne nirābhāsam cit-vyoma eva virājate
śuddham ekam anekātma tatra kim kva vikalpyate
48. yatra svapne nirābhāsam śuddham ekam anekātma
cit-vyoma eva virājate tatra kim kva vikalpyate
48. Where, in the dream state, the formless ether of consciousness (cit-vyoma) alone shines, pure, one, and manifold in its nature (ātman), what can be imagined or differentiated there?
आस्वयंभुव एवेयं चिन्मात्रे भाति सर्गभाः ।
परिज्ञाता सती सा तु ब्रह्मैव भवति क्षणात् ॥ ४९ ॥
āsvayaṃbhuva eveyaṃ cinmātre bhāti sargabhāḥ ,
parijñātā satī sā tu brahmaiva bhavati kṣaṇāt 49
49. āsvayaṃbhuvaḥ eva iyam cit-mātre bhāti sarga-bhāḥ
parijñātā satī sā tu brahma eva bhavati kṣaṇāt
49. āsvayaṃbhuvaḥ eva iyam sarga-bhāḥ cit-mātre bhāti
tu sā parijñātā satī kṣaṇāt brahma eva bhavati
49. This entire appearance of creation (sarga), extending up to Brahmā (Svayaṃbhū) himself, shines forth in pure consciousness alone. But that (creation), when fully understood, instantly becomes Brahman itself.
एषैव त्वपरिज्ञाता भ्रान्तिर्मायेति कथ्यते ।
जगदित्युच्यते विद्या दृश्यमित्युपवर्ण्यते ॥ ५० ॥
eṣaiva tvaparijñātā bhrāntirmāyeti kathyate ,
jagadityucyate vidyā dṛśyamityupavarṇyate 50
50. eṣā eva tu aparijñātā bhrāntiḥ māyā iti kathyate
jagat iti ucyate vidyā dṛśyam iti upavarṇyate
50. tu eṣā eva aparijñātā bhrāntiḥ māyā iti kathyate
jagat iti ucyate vidyā dṛśyam iti upavarṇyate
50. This very thing, when not fully understood, is called illusion (māyā) and delusion. It is also called the world (jagat), and it is described as the visible (dṛśyam) or perceptible.
चिदाकाशप्रकाशेन चित्ता दृश्यपिशाचकः ।
वेतालो बालकेनेव बुद्धोऽसन्नेव सन्निव ॥ ५१ ॥
cidākāśaprakāśena cittā dṛśyapiśācakaḥ ,
vetālo bālakeneva buddho'sanneva sanniva 51
51. cit-ākāśa-prakāśena cittā dṛśya-piśācakaḥ
vetālaḥ bālakena iva buddhaḥ asan eva san iva
51. cit-ākāśa-prakāśena cittā dṛśya-piśācakaḥ
bālakena vetālaḥ iva buddhaḥ asan eva san iva
51. By the light of the ether of consciousness, that perceived (illusion/māyā) which is the ghost-demon of the visible world (dṛśyam), appears like a vetāla (demon) to a child. Though understood to be non-existent, it (still) seems as if it exists.
जगत्तात्मन्यसत्यापि चिद्व्योम्नैवानुभूयते ।
सत्येव साङ्गलेखेव स्वप्नेऽद्रिपुरता यथा ॥ ५२ ॥
jagattātmanyasatyāpi cidvyomnaivānubhūyate ,
satyeva sāṅgalekheva svapne'dripuratā yathā 52
52. jagat ātmani asatyā api cit-vyomnā eva anubhūyate |
satyā eva sāṅga-lekhā iva svapne adri-puratā yathā
52. jagat ātmani asatyā api cit-vyomnā eva satyā iva
sāṅga-lekhā iva svapne adri-puratā yathā anubhūyate
52. Even though the world (jagat) does not truly exist within the Self (ātman) and is unreal, it is experienced solely by the consciousness-space as if it were reality itself, just as a detailed drawing or a city situated on a mountain (adri-puratā) appears in a dream.
अहमद्रिरहं रुद्रः समुद्रोऽहमहं विराट् ।
चेत्यते खे चितैवेति स्वप्नेऽद्रिपुरता यथा ॥ ५३ ॥
ahamadrirahaṃ rudraḥ samudro'hamahaṃ virāṭ ,
cetyate khe citaiveti svapne'dripuratā yathā 53
53. aham adriḥ aham rudraḥ samudraḥ aham aham virāṭ |
cetyate khe citā eva iti svapne adri-puratā yathā
53. aham adriḥ aham rudraḥ aham samudraḥ aham virāṭ
khe citā eva iti svapne adri-puratā yathā cetyate
53. I am the mountain, I am Rudra, I am the ocean, I am the cosmic being (Virāṭ). All this is perceived within space (kha) solely by consciousness (cit), just as a city on a mountain (adri-puratā) appears in a dream.
आकारि कारणाभावाज्जातं कार्यं न किंचन ।
महाप्रलयचिद्व्योम्नि चित्स्थितेत्थमिदन्तया ॥ ५४ ॥
ākāri kāraṇābhāvājjātaṃ kāryaṃ na kiṃcana ,
mahāpralayacidvyomni citsthitetthamidantayā 54
54. ākāri kāraṇa-abhāvāt jātam kāryam na kiñcana |
mahā-pralaya-cit-vyomni cit-sthitā ittham idantayā
54. kāraṇa-abhāvāt kiñcana kāryam jātam na ākāri
mahā-pralaya-cit-vyomni idantayā ittham cit-sthitā
54. No effect (kārya) whatsoever was produced because there was no cause. In the consciousness-space (cit-vyoman) of the great dissolution (mahā-pralaya), 'this-ness' (idantā) thus rests, established in consciousness (cit-sthitā).
अकारणकमेवेदं व्योम व्योम्नानुभूयते ।
जगदित्येव शून्याङ्गं चिन्मात्रात्म चिदात्मनि ॥ ५५ ॥
akāraṇakamevedaṃ vyoma vyomnānubhūyate ,
jagadityeva śūnyāṅgaṃ cinmātrātma cidātmani 55
55. akāraṇakam eva idam vyoma vyomnā anubhūyate |
jagat iti eva śūnya-aṅgam cit-mātra-ātma cit-ātmani
55. idam akāraṇakam eva vyoma vyomnā anubhūyate jagat
iti eva śūnya-aṅgam cit-mātra-ātma cit-ātmani
55. This causeless space is experienced by space itself as the world (jagat) - a world whose parts are empty (śūnya-aṅgam) and whose intrinsic nature (ātman) is pure consciousness (cin-mātra) - within the consciousness-Self (cit-ātman).
सर्व एव जडा जीर्णा दर्पणा इव जन्तवः ।
समीपगत एवान्तः कुर्वतस्तु विचारणम् ॥ ५६ ॥
sarva eva jaḍā jīrṇā darpaṇā iva jantavaḥ ,
samīpagata evāntaḥ kurvatastu vicāraṇam 56
56. sarvaḥ eva jaḍā jīrṇā darpaṇāḥ iva jantavaḥ
| samīpagataḥ eva antaḥ kurvataḥ tu vicāraṇam
56. All living beings are indeed inert and worn out, like dull mirrors. However, for one who performs inner reflection (vicāraṇa), the inner reality (ātman) itself draws very close.
तत्तत्स्वरूपमुत्सृज्य बुद्ध्वा चिन्मात्रखं जगत् ।
अश्मना चेतनेनैव स्थेयं नास्थेतरोत्तमा ॥ ५७ ॥
tattatsvarūpamutsṛjya buddhvā cinmātrakhaṃ jagat ,
aśmanā cetanenaiva stheyaṃ nāsthetarottamā 57
57. tat tat svarūpam utsṛjya buddhvā cit-mātra-kham jagat
| aśmanā cetanena eva stheyam na āste itara-uttamā
57. Having abandoned their individual natures and having realized that the world (jagat) consists solely of consciousness (cit) and space, one should remain like a stone, imbued with consciousness. One should not be a superior individual (i.e., distinguishing oneself as superior to others).
यथास्ते चलयद्देहं वार्यावर्तजगद्द्रवः ।
चेततीति तथा चित्त्वं स्थिता चित्तज्जगद्दृशा ॥ ५८ ॥
yathāste calayaddehaṃ vāryāvartajagaddravaḥ ,
cetatīti tathā cittvaṃ sthitā cittajjagaddṛśā 58
58. yathā āste calayat-deham vāri-āvarta-jagat-dravaḥ |
cetati iti tathā cit-tvam sthitā cit tat jagat-dṛśā
58. Just as the world's liquid, manifesting as a swirling eddy, exists, moving its own form, similarly, that very consciousness (cit), remaining as the principle of consciousness (cittvam), becomes conscious through its observation of the world (jagat).
यथा कल्पद्रुमोऽभीष्टं कुर्याच्चिन्तामणिर्यथा ।
तथा यद्भावितं स्वान्तस्तत्पूरयति चित्क्षणात् ॥ ५९ ॥
yathā kalpadrumo'bhīṣṭaṃ kuryāccintāmaṇiryathā ,
tathā yadbhāvitaṃ svāntastatpūrayati citkṣaṇāt 59
59. yathā kalpa-drumaḥ abhīṣṭam kuryāt cintā-maṇiḥ yathā
| tathā yat bhāvitam sva-antaḥ tat pūrayati cit kṣaṇāt
59. Just as the wish-fulfilling tree (kalpa-druma) and the wish-fulfilling jewel (cintā-maṇi) grant whatever is desired, so too, consciousness (cit) instantly fulfills whatever is conceived within one's own mind (svāntaḥ).
चितिश्चिन्तामणिरिव कल्पद्रुम इवेप्सितम् ।
आशु संपादयत्यन्तरात्मनात्मनि खात्मिका ॥ ६० ॥
citiścintāmaṇiriva kalpadruma ivepsitam ,
āśu saṃpādayatyantarātmanātmani khātmikā 60
60. citiḥ cintāmaṇiḥ iva kalpadrumaḥ iva īpsitam
āśu saṃpādayati antarātmanā ātmani svātmikā
60. citiḥ svātmikā cintāmaṇiḥ iva kalpadrumaḥ iva
īpsitam antarātmanā ātmani āśu saṃpādayati
60. Consciousness (citiḥ) itself, being self-existent (svātmikā), swiftly fulfills desires (īpsitam) like a wish-fulfilling jewel (cintāmaṇi) or a wish-granting tree (kalpadruma), within the self (ātman) through the inner self (antarātman).
देशाद्देशान्तरप्राप्तौ मध्यदेशे चितेर्वपुः ।
यत्तन्मयमिदं दृश्यं कुतो द्वैतैक्यविभ्रमः ॥ ६१ ॥
deśāddeśāntaraprāptau madhyadeśe citervapuḥ ,
yattanmayamidaṃ dṛśyaṃ kuto dvaitaikyavibhramaḥ 61
61. deśāt deśāntaraprāptau madhyadese citeḥ vapuḥ yat
tat mayam idam dṛśyam kutaḥ dvaitaikyavibhramaḥ
61. deśāt deśāntaraprāptau madhyadese citeḥ vapuḥ (asti).
yat tat mayam idam dṛśyam (asti),
kutaḥ dvaitaikyavibhramaḥ?
61. When one moves from one place to another, in the intermediate space, there is the form of consciousness (citi). Since this entire perceived world (dṛśya) is made of that (consciousness), from where could there be an illusion (vibhrama) of duality or even of unity?
चिच्छायैवं कचत्यच्छमनन्ता भास्वरोदरा ।
अङ्गरिक्तापि दृश्यान्तःशून्यता नीलतेव खे ॥ ६२ ॥
cicchāyaivaṃ kacatyacchamanantā bhāsvarodarā ,
aṅgariktāpi dṛśyāntaḥśūnyatā nīlateva khe 62
62. cicchāyā evam kacati accham anantā bhāsvarodarā
aṅgariktā api dṛśyāntaḥśūnyatā nīlatā iva khe
62. evam accham anantā bhāsvarodarā cicchāyā kacati.
aṅgariktā api (sā) dṛśyāntaḥśūnyatā (asti),
khe nīlatā iva.
62. Thus, the pure, infinite, and internally luminous reflection (chāyā) of consciousness (citi) shines forth. Though it is devoid of concrete form (aṅgariktā), it is the inner emptiness (śūnyatā) of the visible world (dṛśya), just like the blueness (nīlatā) in the sky (khe).
विसदृशकार्यानुभवो न भवति सहकारिकारणाभावात् ।
सर्गादावत आद्या चिदेव दृश्यं यथा स्वप्ने ॥ ६३ ॥
visadṛśakāryānubhavo na bhavati sahakārikāraṇābhāvāt ,
sargādāvata ādyā cideva dṛśyaṃ yathā svapne 63
63. visadṛśakāryānubhavaḥ na bhavati sahakārikāraṇābhāvāt
sargādau ataḥ ādyā cit eva dṛśyam yathā svapne
63. sahakārikāraṇābhāvāt visadṛśakāryānubhavaḥ na bhavati.
ataḥ sargādau ādyā cit eva dṛśyam (asti),
yathā svapne.
63. The experience (anubhava) of dissimilar effects (kārya) does not occur due to the absence (abhāva) of a cooperative cause (sahakārikāraṇa). Therefore, at the beginning of creation (sarga), only the primordial consciousness (citi) itself is the visible world (dṛśya), just as in a dream (svapne).

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 Chapter 104 Chapter 105 Chapter 106 (current chapter) 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