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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-138

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तापस उवाच ।
गन्तुमेवं विचार्याहं ततस्तत्संविदैकताम् ।
प्रवृत्तश्चौत्तमाब्जेन सौरभेणेव सौरभम् ॥ १ ॥
tāpasa uvāca ,
gantumevaṃ vicāryāhaṃ tatastatsaṃvidaikatām ,
pravṛttaścauttamābjena saurabheṇeva saurabham 1
1. tāpasaḥ uvāca gantum evam vicārya aham tataḥ tat-saṃvid-ekatām
pravṛttaḥ ca uttamābjena saurabheṇa iva saurabham
1. tāpasaḥ uvāca aham gantum evam vicārya tataḥ tat-saṃvid-ekatām
pravṛttaḥ ca uttamābjena saurabheṇa iva saurabham
1. The ascetic said: "Having thus considered how to proceed, I then became intent on attaining union with that consciousness, just as a fragrance (saurabha) is drawn by the fragrance (saurabha) of a supreme lotus."
यावत्तच्चेतनं तस्य तमोजोधातुमत्यजम् ।
प्रवृत्तं बाह्यसंवित्तौ समस्तेन्द्रियसंविदा ॥ २ ॥
yāvattaccetanaṃ tasya tamojodhātumatyajam ,
pravṛttaṃ bāhyasaṃvittau samastendriyasaṃvidā 2
2. yāvat tat-cetanam tasya tamaḥ-ojas-dhātum atyajam
pravṛttam bāhya-saṃvittau samasta-indriya-saṃvidā
2. yāvat aham tasya tamaḥ-ojas-dhātum atyajam tāvat tat-cetanam
samasta-indriya-saṃvidā bāhya-saṃvittau pravṛttam
2. While I detached myself from his element of darkness and vitality, that consciousness became involved in external perception, governed by the awareness of all senses.
संविदं संविदा गृह्णंस्तान्बाह्येऽन्तरपि क्षणात् ।
अहं प्रसृतवांस्तत्र तैलबिन्दुरिवाम्भसि ॥ ३ ॥
saṃvidaṃ saṃvidā gṛhṇaṃstānbāhye'ntarapi kṣaṇāt ,
ahaṃ prasṛtavāṃstatra tailabindurivāmbhasi 3
3. saṃvidam saṃvidā gṛhṇan tān bāhye antar api kṣaṇāt
aham prasṛtavān tatra taila-binduḥ iva ambhasi
3. aham kṣaṇāt tatra saṃvidā tān bāhye antar api
saṃvidam gṛhṇan ambhasi taila-binduḥ iva prasṛtavān
3. By grasping those (elements) - both external and internal - with my (own) consciousness, I instantly spread out there, just like a drop of oil in water.
तत्संविदि तथैवाथ यावत्परिणमाम्यहम् ।
भुवनं दृष्टवांस्तावत्सर्वं द्विगुणितं स्थितम् ॥ ४ ॥
tatsaṃvidi tathaivātha yāvatpariṇamāmyaham ,
bhuvanaṃ dṛṣṭavāṃstāvatsarvaṃ dviguṇitaṃ sthitam 4
4. tat-saṃvidi tathā eva atha yāvat pariṇamāmi aham
bhuvanam dṛṣṭavān tāvat sarvam dviguṇitam sthitam
4. atha tathā eva yāvat aham tat-saṃvidi pariṇamāmi
tāvat sarvam dviguṇitam bhuvanam sthitam dṛṣṭavān
4. Then, as I was thus transforming myself within that consciousness, I perceived the entire universe (bhuvana) to be standing there, as if doubled.
दिशो द्विगुणतां यातास्तपतस्तपनावुभौ ।
भूमण्डले द्वे संपन्ने द्वे वै द्यावौ समुत्थिते ॥ ५ ॥
diśo dviguṇatāṃ yātāstapatastapanāvubhau ,
bhūmaṇḍale dve saṃpanne dve vai dyāvau samutthite 5
5. diśaḥ dviguṇatām yātāḥ tapataḥ tapanau ubhau
bhūmaṇḍale dve saṃpanne dve vai dyāvau samutthite
5. ubhau tapanau tapataḥ diśaḥ dviguṇatām yātāḥ dve
bhūmaṇḍale saṃpanne dve dyāvau vai samutthite
5. The directions became twofold. Both suns shone. Two earth-spheres came into being, and indeed two heavens arose.
वदनप्रतिबिम्बे द्वे दर्पणप्रतिबिम्बिते ।
यथा भातस्तथा भाते मिश्रिते ते जगच्चितम् ॥ ६ ॥
vadanapratibimbe dve darpaṇapratibimbite ,
yathā bhātastathā bhāte miśrite te jagaccitam 6
6. vadanapratibimbe dve darpaṇapratibimbite yathā
bhātaḥ tathā bhāte miśrite te jagat cittam
6. yathā dve vadanapratibimbe darpaṇapratibimbite
bhātaḥ tathā te jagat cittam miśrite bhāte
6. Just as two facial reflections, when mirrored, appear merged, so too do those two - the world (jagat) and consciousness (citta) - appear commingled.
तैलवद्भाति कोशस्थं यच्चेतनतिलद्वये ।
तस्मिञ्जगद्द्वयं तत्तत्तथा भाति विमिश्रितम् ॥ ७ ॥
tailavadbhāti kośasthaṃ yaccetanatiladvaye ,
tasmiñjagaddvayaṃ tattattathā bhāti vimiśritam 7
7. tailavat bhāti kośastham yat cetanatiladvaye
tasmin jagaddvayam tat tat tathā bhāti vimiśritam
7. yat kośastham cetanatiladvaye tailavat bhāti
tasmin tat tat jagaddvayam tathā vimiśritam bhāti
7. That which resides in the two sesame-like seeds of consciousness (cetanatila) shines forth like oil. Within that [consciousness], those two worlds (jagat) likewise appear thoroughly intermingled.
संविद्द्वितयकोशस्थे मिश्रिते अप्यमिश्रिते ।
ते उभे जगती भाते समे क्षीरजले यथा ॥ ८ ॥
saṃviddvitayakośasthe miśrite apyamiśrite ,
te ubhe jagatī bhāte same kṣīrajale yathā 8
8. saṃvitdvitayakośasthe miśrite api amiśrite
te ubhe jagatī bhāte same kṣīrajale yathā
8. yathā kṣīrajale same tathā te ubhe jagatī
saṃvitdvitayakośasthe miśrite api amiśrite bhāte
8. Those two worlds (jagat), residing within the sheath of dual consciousness (saṃvit), appear simultaneously mixed and unmixed, just as milk and water do when combined.
निमेषाद्दृष्टमात्रेण सा तत्संविन्मया ततः ।
सकलैवात्मतां नीता परिमित्येव संविदा ॥ ९ ॥
nimeṣāddṛṣṭamātreṇa sā tatsaṃvinmayā tataḥ ,
sakalaivātmatāṃ nītā parimityeva saṃvidā 9
9. nimeṣāt dṛṣṭamātreṇa sā tat-saṃvin-mayā tataḥ
sakalā eva ātmatāṃ nītā parimityā iva saṃvidā
9. nimeṣāt dṛṣṭamātreṇa sā tataḥ tat-saṃvin-mayā sakalā eva ātmatāṃ nītā,
parimityā iva saṃvidā
9. In an instant, merely by being perceived, that (object/world) was then completely brought into the state of the Self (ātman), having become one with that consciousness, as if through a finite cognition (saṃvid).
ऋतुर्ऋत्वन्तरेणेव सरितेवाल्पिका सरित् ।
वातेनामोदलेखेव धूमलेखेव वार्मुचा ॥ १० ॥
ṛturṛtvantareṇeva saritevālpikā sarit ,
vātenāmodalekheva dhūmalekheva vārmucā 10
10. ṛtuḥ ṛtvantareṇa iva saritā iva alpaikā sarit
vātena āmodalekhā iva dhūmalekhā iva vārmucā
10. ṛtuḥ ṛtvantareṇa iva,
alpaikā sarit saritā iva,
āmodalekhā vātena iva,
dhūmalekhā vārmucā iva
10. (It is transformed) like a season (merges) into another season, or a small river into a (larger) river, or a streak of fragrance into the wind, or a streak of smoke into a cloud.
एकत्वेनाशु संवित्तेर्ययौ मे जगदेकताम् ।
दुर्दृष्टेर्द्विवपुश्चन्द्रः सुदृष्टेरेकतामिव ॥ ११ ॥
ekatvenāśu saṃvitteryayau me jagadekatām ,
durdṛṣṭerdvivapuścandraḥ sudṛṣṭerekatāmiva 11
11. ekatvena āśu saṃvitteḥ yayau me jagat ekatāṃ
durdṛṣṭeḥ dvivapuḥ candraḥ sudṛṣṭeḥ ekatāṃ iva
11. āśu ekatvena saṃvitteḥ me jagat ekatāṃ yayau,
durdṛṣṭeḥ candraḥ dvivapuḥ (iva),
sudṛṣṭeḥ ekatām iva
11. My world quickly attained oneness through the unity of consciousness (saṃvitti), just as the moon, for one with impaired vision, appears as having two forms, but for one with clear vision, it (returns) to its single form.
ततो मे तच्चितिस्थस्य स्वं विवेकमनुज्झतः ।
अल्पीभूतः स्वसंकल्पस्तत्संकल्पस्थितिं गतः ॥ १२ ॥
tato me taccitisthasya svaṃ vivekamanujjhataḥ ,
alpībhūtaḥ svasaṃkalpastatsaṃkalpasthitiṃ gataḥ 12
12. tataḥ me tat-citi-sthasya svaṃ vivekam anujjhataḥ
alpībhūtaḥ sva-saṃkalpaḥ tat-saṃkalpa-sthitiṃ gataḥ
12. tataḥ,
tat-citi-sthasya,
svaṃ vivekam anujjhataḥ me,
sva-saṃkalpaḥ alpībhūtaḥ (san),
tat-saṃkalpa-sthitiṃ gataḥ
12. Then, while I was abiding in that consciousness (citi) and not abandoning my own discrimination, my individual resolve (saṃkalpa) diminished and attained the state of that (supreme) resolve.
तच्चित्तवृत्त्यैव ततो बाह्यमालोकयंस्ततः ।
अभुञ्जि तद्दिनाचारं तत्तद्धृदयमत्यजन् ॥ १३ ॥
taccittavṛttyaiva tato bāhyamālokayaṃstataḥ ,
abhuñji taddinācāraṃ tattaddhṛdayamatyajan 13
13. tat-citta-vṛttyā eva tataḥ bāhyam ālokayan tataḥ
abhuñji tat-dina-ācāram tat-tat-hṛdayam atyajan
13. saḥ tat-citta-vṛttyā eva bāhyam ālokayan tataḥ
tat-dina-ācāram abhuñji tat-tat-hṛdayam atyajan
13. Perceiving the external world solely through that specific mental modification (cittavṛtti), he then partook in the day's activities, yet without dwelling on the essence of each particular experience.
ततो यदृच्छयैवासौ शनैर्निद्राकुलोऽभवत् ।
पद्मः सायमिवापीय पयो भुक्त्वान्नमुच्छ्रमः ॥ १४ ॥
tato yadṛcchayaivāsau śanairnidrākulo'bhavat ,
padmaḥ sāyamivāpīya payo bhuktvānnamucchramaḥ 14
14. tataḥ yadṛcchayā eva asau śanaiḥ nidrā-ākulaḥ abhavat
padmaḥ sāyam iva āpīya payaḥ bhuktvā annam ucchramaḥ
14. tataḥ asau yadṛcchayā eva śanaiḥ
nidrā-ākulaḥ abhavat sāyam iva
padmaḥ payaḥ āpīya annam bhuktvā
ucchramaḥ (saḥ nidrā-ākulaḥ abhavat)
14. Then, spontaneously, he gradually became overcome with sleep, just like a lotus at dusk, which, having absorbed its fill of water and taken nourishment, appears weary.
प्रसृतं दिग्निकुञ्जेषु रूपालोकक्रियाकरम् ।
संजहार बहिश्चित्तं सायमर्को रुचिं यथा ॥ १५ ॥
prasṛtaṃ dignikuñjeṣu rūpālokakriyākaram ,
saṃjahāra bahiścittaṃ sāyamarko ruciṃ yathā 15
15. prasṛtam dik-nikuñjeṣu rūpa-āloka-kriyā-karam
samjahāra bahiḥ cittam sāyam arkaḥ rucim yathā
15. saḥ bahiḥ cittam dik-nikuñjeṣu prasṛtam rūpa-āloka-kriyā-karam
saṃjahāra yathā sāyam arkaḥ rucim (saṃjahāra)
15. He withdrew his external mind (citta), which had spread out into all directions' quarters, enabling the perception of forms, just as the sun at evening withdraws its light.
सह चित्तेन तास्तस्य समस्तेन्द्रियवृत्तयः ।
हृत्कोशमविशञ्छन्नाः कूर्मस्येवाङ्गसंधयः ॥ १६ ॥
saha cittena tāstasya samastendriyavṛttayaḥ ,
hṛtkośamaviśañchannāḥ kūrmasyevāṅgasaṃdhayaḥ 16
16. saha cittena tāḥ tasya samasta-indriya-vṛttayaḥ
hṛt-kośam aviśan channāḥ kūrmasya iva aṅga-sandhayaḥ
16. tasya tāḥ samasta-indriya-vṛttayaḥ cittena saha hṛt-kośam
channāḥ aviśan kūrmasya aṅga-sandhayaḥ iva (channāḥ aviśan)
16. Along with his mind (citta), all his sense activities (indriyavṛtti) entered the heart's sheath, becoming concealed, just as a tortoise retracts its limbs into its shell.
मुद्रिता हृदयाकारास्त आसंश्चक्षुरादयः ।
लोष्टरूपा मृतावेव लिपिकर्मार्पिता इव ॥ १७ ॥
mudritā hṛdayākārāsta āsaṃścakṣurādayaḥ ,
loṣṭarūpā mṛtāveva lipikarmārpitā iva 17
17. mudritāḥ hṛdayākārāḥ te āsan cakṣurādayaḥ
| loṣṭarūpāḥ mṛtāḥ eva lipikarmārpitāḥ iva
17. hṛdayākārāḥ cakṣurādayaḥ te mudritāḥ āsan.
loṣṭarūpāḥ mṛtāḥ iva lipikarmārpitāḥ iva eva.
17. My heart and the senses, such as the eyes, became sealed. They were like inert lumps of earth, as if dead, or like letters engraved.
अहं तच्चित्तवृत्त्यैव सहसोन्नम्य तत्स्थितः ।
तच्चित्तानुविधायित्वात्तत्तद्धृदयमाविशम् ॥ १८ ॥
ahaṃ taccittavṛttyaiva sahasonnamya tatsthitaḥ ,
taccittānuvidhāyitvāttattaddhṛdayamāviśam 18
18. aham taccittavṛttyā eva sahasā unnamya tatsthitaḥ
| taccittānuvidhāyitvāt tattaddhṛdayam āviśam
18. aham taccittavṛttyā eva sahasā unnamya tatsthitaḥ
taccittānuvidhāyitvāt tattaddhṛdayam āviśam
18. Suddenly rising, established in that state through that very mental activity (cittavṛtti), I entered into each and every heart, owing to my following that consciousness (citta).
संहृत्य बाह्यानुभवमन्तरेव तदोजसि ।
क्षणमन्वभवं शून्यं सुषुप्तं तल्पकोमले ॥ १९ ॥
saṃhṛtya bāhyānubhavamantareva tadojasi ,
kṣaṇamanvabhavaṃ śūnyaṃ suṣuptaṃ talpakomale 19
19. saṃhṛtya bāhyānubhavam antare eva tadojasi |
kṣaṇam anvabhavam śūnyam suṣuptam talpakomale
19. aham bāhyānubhavam saṃhṛtya,
antare eva tadojasi,
kṣaṇam śūnyam suṣuptam anvabhavam,
talpakomale (sukhena).
19. Having withdrawn external experience, I inwardly felt, for a moment, an emptiness and a state of deep sleep, enveloped in that very radiance (ojas), as if resting on a soft couch.
क्लमान्नपानबहुलैर्निबिडास्वपि नाडिषु ।
सुषिरास्वेव वा वायुर्न निर्यात्येव याति च ॥ २० ॥
klamānnapānabahulairnibiḍāsvapi nāḍiṣu ,
suṣirāsveva vā vāyurna niryātyeva yāti ca 20
20. klamānnapānabahulaiḥ nibiḍāsu api nāḍiṣu |
suṣirāsu eva vā vāyuḥ na niryāti eva yāti ca
20. nibiḍāsu api nāḍiṣu,
klamānnapānabahulaiḥ,
vā suṣirāsu eva (nāḍiṣu),
vāyuḥ na niryāti eva ca na yāti.
20. Even in the dense channels (nāḍī), characterized by an abundance of weariness, food, and drink, or even in the hollow ones, the vital breath (vāyu) neither exits nor enters.
यदा तदात्मकात्मैकपरो हृदि सहस्थितम् ।
अप्रधानीकरोत्येतच्चित्तं स्वार्थस्वभावतः ॥ २१ ॥
yadā tadātmakātmaikaparo hṛdi sahasthitam ,
apradhānīkarotyetaccittaṃ svārthasvabhāvataḥ 21
21. yadā tadātmakātmaikaparō hṛdi sahastitam
apradhānīkarōti etat cittam svārthasvabhāvataḥ
21. yadā hṛdi sahastitam tadātmakātmaikaparō (cittam)
svārthasvabhāvataḥ etat cittam apradhānīkarōti
21. When the mind (citta), fixed solely on the unique (eka) Self (ātman) that is its very essence and resides within the heart (hṛdi) alongside it, then, by its inherent nature to seek its true purpose (sva-artha), it renders this (limited) mind secondary.
स्वार्थमात्रोऽद्य तस्यान्तः परकृत्यं न कस्यचित् ।
कचति स्वार्थसत्तायामेतदेव वपुर्यतः ॥ २२ ॥
svārthamātro'dya tasyāntaḥ parakṛtyaṃ na kasyacit ,
kacati svārthasattāyāmetadeva vapuryataḥ 22
22. svārthamātraḥ adya tasya antaḥ parakṛtyam na
kasyacit kacati svārthasattāyām etat eva vapuḥ yataḥ
22. adya tasya antaḥ svārthamātraḥ kasyacit parakṛtyam
na kacati yataḥ svārthasattāyām etat eva vapuḥ
22. Now, within that (mind), there is only its own true purpose (sva-artha); no external action belonging to anyone appears. Because this very form (vapuḥ) manifests in the existence of its true purpose.
श्रीराम उवाच ।
मनः प्राणवशादेव मनुते किं महामुने ।
स्वरूपं मनसो नास्ति तस्मात्तत्केवलं च किम् ॥ २३ ॥
śrīrāma uvāca ,
manaḥ prāṇavaśādeva manute kiṃ mahāmune ,
svarūpaṃ manaso nāsti tasmāttatkevalaṃ ca kim 23
23. śrīrāma uvāca manaḥ prāṇavaśāt eva manute kim mahāmune
svarūpam manasaḥ na asti tasmāt tat kevalam ca kim
23. śrīrāma uvāca mahāmune kim manaḥ prāṇavaśāt eva manute
manasaḥ svarūpam na asti tasmāt tat ca kevalam kim
23. Shri Rama said: "O great sage, does the mind (manas) think only by the influence (vaśa) of the life-breath (prāṇa)? The mind (manas) has no intrinsic nature (sva-rūpa); therefore, what then is that (mind) by itself (kevalam)?"
श्रीवसिष्ठ उवाच ।
देह एवेह नास्त्येव स्वानुभूतोऽप्ययं निजः ।
मनसः कल्पनात्मेदं वपुः स्वप्ने गिरिर्यथा ॥ २४ ॥
śrīvasiṣṭha uvāca ,
deha eveha nāstyeva svānubhūto'pyayaṃ nijaḥ ,
manasaḥ kalpanātmedaṃ vapuḥ svapne giriryathā 24
24. śrīvasiṣṭha uvāca dehaḥ eva iha na asti eva svānubhūtaḥ api
ayam nijaḥ manasaḥ kalpanātmā idam vapuḥ svapne giriḥ yathā
24. śrīvasiṣṭha uvāca iha dehaḥ eva na asti eva ayam nijaḥ
svānubhūtaḥ api idam vapuḥ manasaḥ kalpanātmā yathā svapne giriḥ
24. Shri Vasistha said: "Indeed, this body (deha) does not truly exist here, even though this 'one's own' (nija) is experienced by oneself (sva-anubhūta). This form (vapuḥ) is by nature the imagination (kalpanā) of the mind (manas), just like a mountain (giri) in a dream (svapna)."
तच्चित्तमपि नास्त्येव चेत्यार्थाभावयोगतः ।
सर्गादौ कारणाभावाद्दृश्यानुत्पत्तिहेतुतः ॥ २५ ॥
taccittamapi nāstyeva cetyārthābhāvayogataḥ ,
sargādau kāraṇābhāvāddṛśyānutpattihetutaḥ 25
25. tat cittam api na asti eva cetyārthābhāvayogataḥ
sargādau kāraṇābhāvāt dṛśyānutpattihetutaḥ
25. tat cittam api eva na asti cetyārthābhāvayogataḥ
sargādau kāraṇābhāvāt dṛśyānutpattihetutaḥ
25. That mind (citta) itself does not exist, because there is no knowable object for it to grasp. In the beginning of creation (sarga), due to the absence of any cause, the visible world consequently does not originate.
अतः सर्वमिदं ब्रह्म तच्च सर्वात्मकं यदा ।
तदा विश्वमिदं विष्वगस्त्येव च यथास्थितम् ॥ २६ ॥
ataḥ sarvamidaṃ brahma tacca sarvātmakaṃ yadā ,
tadā viśvamidaṃ viṣvagastyeva ca yathāsthitam 26
26. ataḥ sarvam idam brahma tat ca sarvātmakam yadā
tadā viśvam idam viṣvak asti eva ca yathāsthitam
26. ataḥ idam sarvam brahma yadā ca tat sarvātmakam
tadā idam viśvam viṣvak asti eva ca yathāsthitam
26. Therefore, all this is the supreme reality (brahman). And when that (brahman) is the self of all (sarvātmakam), then this entire universe (viśva) indeed exists everywhere, just as it is established.
अस्ति चित्तादि देहादि तद्ब्रह्मैव च तद्विदाम् ।
यादृक्तत्तद्विदामेतदस्माकं विषये न तत् ॥ २७ ॥
asti cittādi dehādi tadbrahmaiva ca tadvidām ,
yādṛktattadvidāmetadasmākaṃ viṣaye na tat 27
27. asti cittādi dehādi tat brahma eva ca tadvidām
yādṛk tat tadvidām etat asmākam viṣaye na tat
27. asti cittādi dehādi tat brahma eva ca tadvidām
yādṛk tat tadvidām etat asmākam viṣaye na tat
27. The mind (citta) and similar concepts, the body and similar concepts - all that is indeed the supreme reality (brahman) for those who truly comprehend it. But the exact nature of that reality as perceived by such knowers is not within our realm of understanding.
यथेदं त्रिजगद्ब्रह्म यथेति विविधात्मकम् ।
अत्रेमं राजपुत्र त्वं वर्ण्यमानं क्रमं श्रृणु ॥ २८ ॥
yathedaṃ trijagadbrahma yatheti vividhātmakam ,
atremaṃ rājaputra tvaṃ varṇyamānaṃ kramaṃ śrṛṇu 28
28. yathā idam trijagat brahma yathā iti vividhātmakam
atra imam rājaputra tvam varṇyamānam kramam śṛṇu
28. yathā idam trijagat brahma yathā iti vividhātmakam
atra rājaputra tvam imam varṇyamānam kramam śṛṇu
28. Just as this realm of three worlds (trijagat) is indeed the supreme reality (brahman), and just as it manifests in diverse forms; therefore, O prince (rājaputra), listen attentively to this sequence of explanation being presented.
अस्ति चिन्मात्रममलमनन्ताकाशरूपि यत् ।
सर्वदा सर्वरूपात्म न जगन्न च दृश्यता ॥ २९ ॥
asti cinmātramamalamanantākāśarūpi yat ,
sarvadā sarvarūpātma na jaganna ca dṛśyatā 29
29. asti cinmātram amalam anantākāśarūpi yat
sarvadā sarvarūpātma na jagat na ca dṛśyatā
29. yat cinmātram amalam anantākāśarūpi asti
sarvadā sarvarūpātma na jagat na ca dṛśyatā
29. That which exists as mere consciousness, pure and resembling infinite space, is always the essential nature (ātman) of all forms. It is neither the material world nor its perceivable appearance.
सर्ववित्त्वात्तु तेनेदं मनस्त्वं चेतितं स्वतः ।
रूपमत्यजता शुद्धं बुद्धमाधिविवर्जितम् ॥ ३० ॥
sarvavittvāttu tenedaṃ manastvaṃ cetitaṃ svataḥ ,
rūpamatyajatā śuddhaṃ buddhamādhivivarjitam 30
30. sarvavittvāt tu tena idam manastvam cetitam svataḥ
rūpam atyajatā śuddham buddham ādhivivarjitam
30. tu sarvavittvāt tena śuddham buddham ādhivivarjitam
rūpam atyajatā idam manastvam svataḥ cetitam
30. Indeed, owing to its omniscient nature, by that very (consciousness) this state of mind (manastvam) was spontaneously conceived, without that consciousness abandoning its pure form, which is intrinsically awakened and free from mental afflictions.
मनसा कल्पितं तेन यद्वै सरणमात्मनः ।
तदेतत्प्राणपवनं विद्धि वेद्यविदां वर ॥ ३१ ॥
manasā kalpitaṃ tena yadvai saraṇamātmanaḥ ,
tadetatprāṇapavanaṃ viddhi vedyavidāṃ vara 31
31. manasā kalpitam tena yat vai saraṇam ātmanaḥ
tat etat prāṇapavanam viddhi vedyavidām vara
31. vedyavidām vara manasā tena yat vai ātmanaḥ
saraṇam kalpitam tat etat prāṇapavanam viddhi
31. O excellent one among those who know the knowable, understand that what is indeed conceived by that mind as the movement of the (ātman) itself - that, truly, is the vital breath (prāṇa) and wind.
प्राणतैषा यथा तेन कल्पितेवानुभूयते ।
तथैवेन्द्रियदेहादि दिक्कालकलनादि च ॥ ३२ ॥
prāṇataiṣā yathā tena kalpitevānubhūyate ,
tathaivendriyadehādi dikkālakalanādi ca 32
32. prāṇatā eṣā yathā tena kalpitā iva anubhūyate
tathā eva indriyadehādi dikkālakalanādi ca
32. yathā eṣā prāṇatā tena kalpitā iva anubhūyate
tathā eva indriyadehādi ca dikkālakalanādi
32. Just as this state of being the vital breath (prāṇatā) is experienced as if it were conceived by that (mind/consciousness), in the same way, the senses, the body, and so forth, as well as the conceptualization of directions, time, and the like, are also experienced.
इति विश्वमिदं विष्वक् चित्तमात्रमखण्डितम् ।
चित्तं तु चित्परं ब्रह्म तस्माद्ब्रह्मेदमाततम् ॥ ३३ ॥
iti viśvamidaṃ viṣvak cittamātramakhaṇḍitam ,
cittaṃ tu citparaṃ brahma tasmādbrahmedamātatam 33
33. iti viśvam idam viṣvak cittamātram akhaṇḍitam |
cittam tu citparam brahma tasmāt brahma idam ātatam
33. iti idam viśvam viṣvak akhaṇḍitam cittamātram
cittam tu citparam brahma tasmāt idam brahma ātatam
33. Thus, this entire universe, pervading everywhere, is nothing but indivisible consciousness. This consciousness, however, is the supreme (brahman). Therefore, this [universe] is extended from (brahman).
अनाकारमनाद्यन्तमनाभासमनामयम् ।
शान्तं चिन्मात्रसन्मात्रं ब्रह्मैवेदं जगद्वपुः ॥ ३४ ॥
anākāramanādyantamanābhāsamanāmayam ,
śāntaṃ cinmātrasanmātraṃ brahmaivedaṃ jagadvapuḥ 34
34. anākāram anādyantam anābhāsam anāmayam | śāntam
cinmātrasanmātram brahma eva idam jagadvapuḥ
34. idam brahma eva jagadvapuḥ anākāram anādyantam
anābhāsam anāmayam śāntam cinmātrasanmātram
34. This (brahman), which is the very body of the universe, is indeed formless, without beginning or end, without appearance, free from defect, peaceful, and constituted of mere consciousness and mere existence.
सर्वशक्ति परं ब्रह्म मनःशक्त्या यथा स्थितम् ।
यत्र तत्र तथा रूपं स्वमेवानुभवत्यलम् ॥ ३५ ॥
sarvaśakti paraṃ brahma manaḥśaktyā yathā sthitam ,
yatra tatra tathā rūpaṃ svamevānubhavatyalam 35
35. sarvaśakti param brahma manaḥśaktyā yathā sthitam
| yatra tatra tathā rūpam svam eva anubhavati alam
35. param sarvaśakti brahma yathā manaḥśaktyā sthitam,
yatra tatra tathā svam eva rūpam alam anubhavati
35. The all-powerful supreme (brahman), existing as it does through the power of the mind (manas), fully experiences its own form, wherever and however it is.
संकल्पात्म मनो ब्रह्म संकल्पयति यद्यथा ।
तत्तथैवानुभवति सिद्धमाबालमीदृशम् ॥ ३६ ॥
saṃkalpātma mano brahma saṃkalpayati yadyathā ,
tattathaivānubhavati siddhamābālamīdṛśam 36
36. saṅkalpātma manas brahma saṅkalpayati yat yathā
| tat tathā eva anubhavati siddham ābālam īdṛśam
36. saṅkalpātma manas brahma yat yathā saṅkalpayati,
tat tathā eva anubhavati īdṛśam ābālam siddham
36. The mind (manas), whose very nature is intention and which is (brahman), whatever it conceives or resolves, that it experiences precisely in that manner. This principle is established as true even from childhood.
प्राणीकृतः स्वयमयं ननु चेतसात्मा देहीकृतस्त्रिभुवनीकृत एव नाद्यः ।
देहीकृतः खवपुरेव गिरीकृतश्च स्वप्नेषु कल्पितपुरीष्वनुभूतमेतत् ॥ ३७ ॥
prāṇīkṛtaḥ svayamayaṃ nanu cetasātmā dehīkṛtastribhuvanīkṛta eva nādyaḥ ,
dehīkṛtaḥ khavapureva girīkṛtaśca svapneṣu kalpitapurīṣvanubhūtametat 37
37. prāṇīkṛtaḥ svayam ayam nanu cetasā ātmā
dehīkṛtaḥ tribhuvanīkṛtaḥ eva na ādyaḥ
dehīkṛtaḥ kha-vapuḥ eva girīkṛtaḥ ca
svapneṣu kalpita-purīṣu anubhūtam etat
37. nanu ayam ātmā svayam cetasā prāṇīkṛtaḥ dehīkṛtaḥ ca tribhuvanīkṛtaḥ eva na ādyaḥ.
etat svapneṣu kalpita-purīṣu kha-vapuḥ eva dehīkṛtaḥ ca girīkṛtaḥ anubhūtam.
37. Indeed, this self (ātman), by the mind itself, is transformed into a living being, embodied, and even made into the three worlds; it is not its primordial state. This phenomenon is experienced in dreams, in imagined cities, where the ether-body itself is made into a physical body and even transformed into a mountain.

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 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 (current chapter) 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