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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-148

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व्याध उवाच ।
एवं चेत्तन्मुनिश्रेष्ठ सत्यतासत्यता कथम् ।
स्थितः स्वप्नदृशा चैष सुमहान्संशयो मम ॥ १ ॥
vyādha uvāca ,
evaṃ cettanmuniśreṣṭha satyatāsatyatā katham ,
sthitaḥ svapnadṛśā caiṣa sumahānsaṃśayo mama 1
1. vyādhaḥ uvāca evam cet tat muniśreṣṭha satyatā asatyatā
katham sthitaḥ svapnadṛśā ca eṣaḥ sumahān saṃśayaḥ mama
1. vyādhaḥ uvāca.
muniśreṣṭha! evam cet,
tat satyatā asatyatā katham sthitaḥ? ca eṣaḥ mama sumahān saṃśayaḥ svapnadṛśā (viṣaye asti).
1. The hunter said: 'If this is so, O best of sages, then how is the distinction between truth and untruth (reality and unreality) to be understood? This very great doubt of mine concerns what is perceived in a dream.'
मुनिरुवाच ।
देशकालक्रियाद्रव्यैर्या संविन्निश्चितोदिता ।
काकतालीयवद्भाति सा सत्यस्वप्ननामिका ॥ २ ॥
muniruvāca ,
deśakālakriyādravyairyā saṃvinniścitoditā ,
kākatālīyavadbhāti sā satyasvapnanāmikā 2
2. muniḥ uvāca deśakālakriyādravyaiḥ yā saṃvit
niścita-uditā kākātālīyavat bhāti sā satyasvapnanāmikā
2. muniḥ uvāca.
yā saṃvit deśakālakriyādravyaiḥ niścitā (ca) uditā,
(ca) kākātālīyavat bhāti,
sā satyasvapnanāmikā (ucyate).
2. The sage (muni) said: 'That knowledge or perception (saṃvit) which is clearly declared (or determined) by specific place, time, action, and substance, and which appears (to manifest) like a coincidence (kākātālīya-nyāya, where a crow lands on a palm tree and a fruit falls at the same instant), is called a true dream (satyasvapna).'
मणिमन्त्रौषधिद्रव्यैः क्वचिदव्यभिचारिणी ।
क्वचित्सव्यभिचारा चित्सत्यस्वप्नाभिधा स्मृता ॥ ३ ॥
maṇimantrauṣadhidravyaiḥ kvacidavyabhicāriṇī ,
kvacitsavyabhicārā citsatyasvapnābhidhā smṛtā 3
3. maṇimantrauṣadhidravyaiḥ kvacit avyabhicāriṇī
kvacit savyabhicārā cit satyasvapnābhidhā smṛtā
3. maṇimantrauṣadhidravyaiḥ cit kvacit avyabhicāriṇī,
kvacit savyabhicārā,
(sā eva) satyasvapnābhidhā smṛtā (asti).
3. That consciousness or perception (cit) which, through the influence of gems, incantations (mantra), medicinal herbs, and other substances, is sometimes unfailing and sometimes variable, is known by the designation 'true dream (satyasvapna).'
सत्यस्वप्नस्थितिर्लोकेष्वीदृग्रूपा यदा स्थिता ।
तदैषा काकतालीयन्यायादन्या न लभ्यते ॥ ४ ॥
satyasvapnasthitirlokeṣvīdṛgrūpā yadā sthitā ,
tadaiṣā kākatālīyanyāyādanyā na labhyate 4
4. satyasvapnasthitiḥ lokeṣu īdṛgrūpā yadā sthitā
tadā eṣā kākatālīyanyāyāt anyā na labhyate
4. yadā lokeṣu īdṛgrūpā satyasvapnasthitiḥ sthitā
tadā eṣā kākatālīyanyāyāt anyā na labhyate
4. When such a state, where dreams manifest as reality, is established in the worlds, then this (occurrence) is not found to be anything other than a mere coincidence, similar to the maxim of the 'crow and palm fruit'.
यं यं निश्चयमादत्ते संवित्स्वदृढनिश्चया ।
तथा तथा भवत्येषा फलयुक्तस्वभावतः ॥ ५ ॥
yaṃ yaṃ niścayamādatte saṃvitsvadṛḍhaniścayā ,
tathā tathā bhavatyeṣā phalayuktasvabhāvataḥ 5
5. yam yam niścayam ādatte saṃvit svadṛḍhaniścayā
tathā tathā bhavati eṣā phalayuktasvabhāvataḥ
5. svadṛḍhaniścayā saṃvit yaṃ yaṃ niścayam ādatte,
tathā tathā eṣā phalayuktasvabhāvataḥ bhavati
5. Whatever firm resolve the consciousness (saṃvit), being firmly resolute within itself, adopts, in precisely that way it manifests, by its intrinsic nature of yielding results.
तमेव निश्चयं त्वस्या अन्यः प्रतिनिहन्ति चेत् ।
तत्रासौ निश्चयः प्रौढः स कथं लक्ष्यभाग्भवेत् ॥ ६ ॥
tameva niścayaṃ tvasyā anyaḥ pratinihanti cet ,
tatrāsau niścayaḥ prauḍhaḥ sa kathaṃ lakṣyabhāgbhavet 6
6. tam eva niścayam tu asyāḥ anyaḥ pratinihanti cet tatra
asau niścayaḥ prauḍhaḥ saḥ katham lakṣyabhāk bhavet
6. cet anyaḥ asyāḥ tam eva niścayam tu pratinihanti,
tatra asau prauḍhaḥ niścayaḥ saḥ katham lakṣyabhāk bhavet?
6. But if another (consciousness or entity) obstructs that very resolve of this (consciousness), then how can that strong resolve truly achieve its objective?
न बहिर्नान्तरे सन्ति पदार्थाः केचन क्वचित् ।
संविदेका जगद्रूपैर्यथेच्छति तथा स्थिता ॥ ७ ॥
na bahirnāntare santi padārthāḥ kecana kvacit ,
saṃvidekā jagadrūpairyathecchati tathā sthitā 7
7. na bahiḥ na antare santi padārthāḥ kecana kvacit
saṃvit ekā jagadrūpaiḥ yathā icchati tathā sthitā
7. kecana padārthāḥ kvacit na bahiḥ na antare santi.
ekā saṃvit jagadrūpaiḥ yathā icchati tathā sthitā
7. No objects whatsoever exist anywhere, neither externally nor internally. Consciousness (saṃvit) alone exists, manifesting as the forms of the world in whatever way it desires.
स्वप्नोऽयं सत्य इत्यन्तर्निश्चयेन तथोदिता ।
तथैवाशु भवत्येषा संशयात्संशयं व्रजेत् ॥ ८ ॥
svapno'yaṃ satya ityantarniścayena tathoditā ,
tathaivāśu bhavatyeṣā saṃśayātsaṃśayaṃ vrajet 8
8. svapnaḥ ayam satyaḥ iti antar niścayena tathā uditā
tathā eva āśu bhavati eṣā saṃśayāt saṃśayam vrajet
8. ayam svapnaḥ satyaḥ iti antar niścayena tathā uditā,
eṣā tathā eva āśu bhavati.
(cet na) saṃśayāt saṃśayam vrajet
8. If, with an inner conviction, one holds that "this dream is real," then that (dream-belief) quickly manifests as such. Otherwise, it merely wanders from one doubt to another.
अन्यतोऽपि फलं प्राप्तं स्वप्नसत्यत्वकल्पनात् ।
स्वप्नेन सूचितमिदं फलमित्येव वेत्त्ययम् ॥ ९ ॥
anyato'pi phalaṃ prāptaṃ svapnasatyatvakalpanāt ,
svapnena sūcitamidaṃ phalamityeva vettyayam 9
9. anyataḥ api phalam prāptam svapna-satyatva-kalpanāt
svapnena sūcitam idam phalam iti eva vetti ayam
9. anyataḥ api phalam prāptam (api),
(ayam manuṣyaḥ) svapna-satyatva-kalpanāt idam phalam svapnena sūcitam iti eva vetti.
9. Even if a result is obtained from another source, one perceives it as "this outcome was indicated by the dream," due to the conviction in the dream's reality.
सर्व एव निजया जगत्त्रये संविदातिशयिता दृढा अपि ।
कालतो व्यभिचरन्ति देशतो यत्नतश्च चिरतोऽचिरेण वा ॥ १० ॥
sarva eva nijayā jagattraye saṃvidātiśayitā dṛḍhā api ,
kālato vyabhicaranti deśato yatnataśca cirato'cireṇa vā 10
10. sarve eva nijayā jagat-traye saṃvidā atiśayitā dṛḍhā api
kālataḥ vyabhicaranti deśataḥ yatnataḥ ca cirataḥ acireṇa vā
10. jagat-traye sarve eva (bhāvāḥ) nijayā atiśayitā dṛḍhā api saṃvidā kālataḥ deśataḥ yatnataḥ ca cirataḥ acireṇa vā vyabhicaranti.
10. All things in the three worlds, even those that are distinguished and made firm by their own consciousness (saṃvidā), nevertheless vary due to time, place, and effort, whether swiftly or over a long duration.
सर्गादावेव चिद्व्योम भानमप्रतिघं जगत् ।
वस्तुसत्तां चिदेवातो यथेष्टं तनुते तनुः ॥ ११ ॥
sargādāveva cidvyoma bhānamapratighaṃ jagat ,
vastusattāṃ cidevāto yatheṣṭaṃ tanute tanuḥ 11
11. sargādau eva cit-vyoma bhānam apratigham jagat
vastu-sattām cit eva ataḥ yatheṣṭam tanute tanuḥ
11. sargādau eva,
jagat cit-vyoma bhānam apratigham (asti).
ataḥ cit eva tanuḥ yatheṣṭam vastu-sattām tanute.
11. At the very beginning of creation, the world (jagat) is an unobstructed manifestation of the consciousness-space. Therefore, consciousness (cit) itself, being the very form (tanuḥ), manifests the reality of objects as it desires.
चिन्मात्रं वर्जयित्वैकं ब्रह्मान्यत्सर्वदाखिलम् ।
विद्धि सत्यमसत्यं च नियतानियतं स्थितम् ॥ १२ ॥
cinmātraṃ varjayitvaikaṃ brahmānyatsarvadākhilam ,
viddhi satyamasatyaṃ ca niyatāniyataṃ sthitam 12
12. cinmātram varjayitvā ekam brahma anyat sarvadā
akhilam viddhi satyam asatyam ca niyatāniyatam sthitam
12. ekam cinmātram brahma varjayitvā,
anyat sarvadā akhilam satyam asatyam ca niyatāniyatam sthitam viddhi.
12. Excluding the one pure consciousness (brahman), understand that everything else in its entirety is always simultaneously real and unreal, constant and inconstant.
यस्माद्ब्रह्मैव सर्वात्म सदेकमेव नेतरत् ।
तस्मात्किं नाम तत्सत्यं किमसत्यं च वा भवेत् ॥ १३ ॥
yasmādbrahmaiva sarvātma sadekameva netarat ,
tasmātkiṃ nāma tatsatyaṃ kimasatyaṃ ca vā bhavet 13
13. yasmāt brahma eva sarvātmā sat ekam eva na itarat
tasmāt kim nāma tat satyam kim asatyam ca vā bhavet
13. yasmāt brahma eva sarvātmā sat ekam eva,
itarat na; tasmāt kim nāma tat satyam,
kim ca vā asatyam bhavet?
13. Because Brahman (brahman) alone is the self (ātman) of all, being truly singular and not anything else, therefore, what indeed could be called real, and what unreal?
अतः स्वप्नः क्वचित्सत्यः क्वचिच्चासत्य एव वा ।
अबुद्धानां प्रबुद्धानां नासद्रूपो न सन्मयः ॥ १४ ॥
ataḥ svapnaḥ kvacitsatyaḥ kvaciccāsatya eva vā ,
abuddhānāṃ prabuddhānāṃ nāsadrūpo na sanmayaḥ 14
14. ataḥ svapnaḥ kvacit satyaḥ kvacit ca asatyaḥ eva vā
abuddhānām prabuddhānām na asadrūpaḥ na sanmayaḥ
14. ataḥ,
svapnaḥ abuddhānām kvacit satyaḥ,
kvacit ca eva vā asatyaḥ (bhavati).
prabuddhānām (svapnaḥ) na asadrūpaḥ na sanmayaḥ (bhavati).
14. Therefore, a dream is sometimes real and sometimes unreal for the unenlightened. But for the enlightened, it is neither unreal in form nor real in essence.
संविद्भ्रान्तिरियं भाति जगन्नाम्नी स्वरूपिणी ।
स्वयं च भ्रान्तिरस्मीतिवादिनी कात्र निश्चिता ॥ १५ ॥
saṃvidbhrāntiriyaṃ bhāti jagannāmnī svarūpiṇī ,
svayaṃ ca bhrāntirasmītivādinī kātra niścitā 15
15. saṃvidbhrāntiḥ iyam bhāti jagannāmnī svarūpiṇī
svayam ca bhrāntiḥ asmi iti vādinī kā atra niścitā
15. iyam saṃvidbhrāntiḥ jagannāmnī svarūpiṇī bhāti.
svayam ca asmi iti vādinī bhrāntiḥ atra kā niścitā?
15. This illusion of consciousness manifests itself by the name of the 'world' and takes on various forms. What, among these, is truly certain when this illusion itself proclaims 'I am'?
चितिरेव चिरायेदं चित्तं चिमचिमायते ।
यदात्मन्येव सलिलं द्रववत्तदिदं जगत् ॥ १६ ॥
citireva cirāyedaṃ cittaṃ cimacimāyate ,
yadātmanyeva salilaṃ dravavattadidaṃ jagat 16
16. citiḥ eva cirāya idam cittam cimacimāyate yat
ātmani eva salilam dravavat tat idam jagat
16. idam cittam cirāya cimacimāyate citiḥ eva yat
idam jagat ātmani eva dravavat salilam tat
16. This mind (citta), which has been agitated for a long time, is in reality nothing but pure consciousness (citi). Similarly, this entire universe (jagat) is like flowing water (salila) within the Self (ātman) alone.
यथा स्वप्नं समालोक्य सुषुप्तमनुभूयते ।
तथा जाग्रत्समालोक्य निद्रा समनुभूयते ॥ १७ ॥
yathā svapnaṃ samālokya suṣuptamanubhūyate ,
tathā jāgratsamālokya nidrā samanubhūyate 17
17. yathā svapnam samālokya suṣuptam anubhūyate
tathā jāgrat samālokya nidrā samanubhūyate
17. yathā svapnam samālokya suṣuptam anubhūyate
tathā jāgrat samālokya nidrā samanubhūyate
17. Just as after perceiving a dream (svapna), deep sleep (suṣupti) is felt; similarly, after perceiving the waking state (jāgrat), sleep (nidrā) is felt.
अतस्त्वं जाग्रदेवेदं स्वप्नं विद्धि महामते ।
स्वप्नं च विद्धि जाग्रत्त्वमेकमेतदजं द्वयम् ॥ १८ ॥
atastvaṃ jāgradevedaṃ svapnaṃ viddhi mahāmate ,
svapnaṃ ca viddhi jāgrattvamekametadajaṃ dvayam 18
18. ataḥ tvam jāgrat eva idam svapnam viddhi mahāmate
svapnam ca viddhi jāgrattvam ekam etat ajam dvayam
18. ataḥ mahāmate tvam idam jāgrat eva svapnam viddhi
ca svapnam jāgrattvam viddhi etat dvayam ekam ajam
18. Therefore, O great-minded one (mahāmate), understand this waking state (jāgrat) itself to be a dream (svapna). And similarly, understand the dream (svapna) to be the waking state (jāgrat). This pair of states (dvayam) is one (ekam) and unborn (ajam).
व्योमैवाचेत्यचिन्मात्रभानमेकमिदं ततम् ।
जाग्रत्स्वप्नसुषुप्त्याख्याः पर्यायरचना इह ॥ १९ ॥
vyomaivācetyacinmātrabhānamekamidaṃ tatam ,
jāgratsvapnasuṣuptyākhyāḥ paryāyaracanā iha 19
19. vyoma eva acetyācinmātrabhānam ekam idam tatam
jāgratasvapnasuṣuptyākhyāḥ paryāyaracanāḥ iha
19. iha ekam idam tatam acetyācinmātrabhānam vyoma
eva jāgratasvapnasuṣuptyākhyāḥ paryāyaracanāḥ
19. This one (ekam), pervasive (tatam) reality is pure space (vyoman) itself, manifesting as unknowable (acetya) pure consciousness (acinmātra). Here, the designations waking (jāgrat), dream (svapna), and deep sleep (suṣupti) are but successive arrangements (paryāyaracanā).
नेह नामास्ति नियतिर्न चानियतिरस्ति च ।
नियत्यनियती ब्रूहि कीदृशे स्वप्नसंविदि ॥ २० ॥
neha nāmāsti niyatirna cāniyatirasti ca ,
niyatyaniyatī brūhi kīdṛśe svapnasaṃvidi 20
20. na iha nāma asti niyatiḥ na ca aniyatiḥ asti ca
| niyati-aniyatī brūhi kīdṛśe svapna-saṃvidi ||
20. iha nāma niyatiḥ na asti ca aniyatiḥ na asti
svapna-saṃvidi niyati-aniyatī kīdṛśe brūhi
20. Here, there is no such thing as fate (niyati), nor is there non-fate (aniyati). Tell me, what kind of fate and non-fate are these in the consciousness of a dream (svapna-saṃvidi)?
यावद्भानं किल स्वप्ने तावत्सैव नियन्त्रणा ।
स एव संविद्भानस्य कुर्यान्नियमनं मुनिः ॥ २१ ॥
yāvadbhānaṃ kila svapne tāvatsaiva niyantraṇā ,
sa eva saṃvidbhānasya kuryānniyamanaṃ muniḥ 21
21. yāvat bhānam kila svapne tāvat sā eva niyantraṇā |
saḥ eva saṃvid-bhānasya kuryāt niyamanam muniḥ ||
21. kila yāvat svapne bhānam tāvat sā eva niyantraṇā
saḥ muniḥ eva saṃvid-bhānasya niyamanam kuryāt
21. Indeed, as long as there is manifestation in a dream, that much itself constitutes control (niyantraṇā). A sage (muni) should implement that very regulation (niyamana) of the manifestation of consciousness (saṃvid-bhāna).
स्वच्छन्दं वातलेखायाः स्फुरन्त्याः संविदस्तथा ।
अकारणकमेवाङ्ग नियतिः केव कीदृशी ॥ २२ ॥
svacchandaṃ vātalekhāyāḥ sphurantyāḥ saṃvidastathā ,
akāraṇakamevāṅga niyatiḥ keva kīdṛśī 22
22. svacchandam vāta-lekhāyāḥ sphurantyāḥ saṃvidaḥ
tathā | akāraṇakam eva aṅga niyatiḥ ka iva kīdṛśī ||
22. aṅga akāraṇakam eva niyatiḥ ka iva kīdṛśī vāta-lekhāyāḥ
svacchandam sphurantyāḥ tathā saṃvidaḥ (sphuranti)
22. O dear one, what kind of fate (niyati) is this, which is truly uncaused (akāraṇakam)? It manifests spontaneously, like a line of wind, and similarly, so does consciousness (saṃvid).
अथाकारादि यन्नाम कल्प्यते कारणं विदः ।
तदकारणकं सर्गः स्यादनन्यन्न वै चितेः ॥ २३ ॥
athākārādi yannāma kalpyate kāraṇaṃ vidaḥ ,
tadakāraṇakaṃ sargaḥ syādananyanna vai citeḥ 23
23. atha ākāra-ādi yat nāma kalpyate kāraṇam vidaḥ |
tat akāraṇakam sargaḥ syāt ananyaḥ na vai citeḥ ||
23. atha yat ākāra-ādi nāma vidaḥ kāraṇam kalpyate tat
sargaḥ akāraṇakam syāt ca vai citeḥ ananyaḥ na (syāt)
23. Now, whatever name, starting with form, is imagined by the wise as a cause - that creation (sarga) would be uncaused (akāraṇakam), and indeed, it would not be distinct (ananya) from consciousness (citi).
एतावत्येव नियतिरत्र यन्नाम यद्यथा ।
यावत्प्रस्फुरितं भानं तत्तथा न तदन्यथा ॥ २४ ॥
etāvatyeva niyatiratra yannāma yadyathā ,
yāvatprasphuritaṃ bhānaṃ tattathā na tadanyathā 24
24. etāvati eva niyatiḥ atra yat nāma yat yathā yāvat
prasphuritam bhānam tat tathā na tat anyathā
24. atra niyatiḥ etāvati eva yat nāma yat yathā yāvat
bhānam prasphuritam tat tathā na tat anyathā
24. Here, the natural law (niyati) is precisely this: whatever is, is in whatever manner it is. As long as a manifestation (bhāna) shines forth, it is exactly so and not otherwise.
कदाचित्सत्यता स्वप्ने कदाचिच्चाप्यसत्यता ।
अभावान्नियतेरेव काकतालीयमेव तत् ॥ २५ ॥
kadācitsatyatā svapne kadāciccāpyasatyatā ,
abhāvānniyatereva kākatālīyameva tat 25
25. kadācit satyatā svapne kadācit ca api asatyatā
abhāvāt niyateḥ eva kākatālīyam eva tat
25. svapne kadācit satyatā kadācit ca api asatyatā
tat abhāvāt niyateḥ eva kākatālīyam eva
25. Sometimes there is reality (satyatā) in a dream, and sometimes there is also unreality. This occurs simply because of the absence of a fixed natural law (niyati), making it a mere 'crow-palm-fruit' coincidence.
यत्स्वेनैवात्मना भाति मणिमन्त्रौषधात्मना ।
यन्नाम नियतं तत्तु जाग्रत्यपि हि दृश्यते ॥ २६ ॥
yatsvenaivātmanā bhāti maṇimantrauṣadhātmanā ,
yannāma niyataṃ tattu jāgratyapi hi dṛśyate 26
26. yat svena eva ātmanā bhāti maṇimantrauṣadhātmanā
yat nāma niyatam tat tu jāgrati api hi dṛśyate
26. yat svena eva ātmanā maṇimantrauṣadhātmanā bhāti
yat nāma niyatam tat tu jāgrati api hi dṛśyate
26. Whatever shines forth by its own nature (ātman), with the inherent power of gems, spells (mantra), and herbs, that which is thus determined (niyatam) by name, is indeed seen even in the waking state.
जाग्रत्स्वप्नश्च चिद्भानमात्रमेवान्यतात्र का ।
जाग्रति स्वप्ननगरे वेदनात्सदृशात्मकम् ॥ २७ ॥
jāgratsvapnaśca cidbhānamātramevānyatātra kā ,
jāgrati svapnanagare vedanātsadṛśātmakam 27
27. jāgrat svapnaḥ ca citbhānamātram eva anyatā atra
kā jāgrati svapnanagare vedanāt sadṛśātmakam
27. jāgrat ca svapnaḥ citbhānamātram eva atra kā
anyatā jāgrati svapnanagare vedanāt sadṛśātmakam
27. The waking state (jāgrat) and the dream state are merely manifestations of consciousness (cit-bhāna); what difference is there between them? Due to perception (vedanā), the nature of the waking state is similar to that of a dream city.
जाग्रन्न संभवत्येव यज्जाग्रदिति शब्दितम् ।
स्वप्न एव जगद्रूपं निर्निद्रस्यैव चात्मनः ॥ २८ ॥
jāgranna saṃbhavatyeva yajjāgraditi śabditam ,
svapna eva jagadrūpaṃ nirnidrasyaiva cātmanaḥ 28
28. jāgrat na saṃbhavati eva yat jāgrat iti śabditam
svapnaḥ eva jagadrūpam nirnidrasya eva ca ātmanaḥ
28. yat jāgrat iti śabditam jāgrat eva na saṃbhavati
jagadrūpam ca nirnidrasya ātmanaḥ eva svapnaḥ eva
28. The state referred to as 'waking' does not truly exist. The world is, in fact, a dream for the ever-awake Self (ātman).
स्वप्नो वा नाम नास्त्येव यः स्वप्न इव शब्दितः ।
सुप्तासुप्तैकरूपस्य ब्रह्मणो बोधरूपता ॥ २९ ॥
svapno vā nāma nāstyeva yaḥ svapna iva śabditaḥ ,
suptāsuptaikarūpasya brahmaṇo bodharūpatā 29
29. svapnaḥ vā nāma na asti eva yaḥ svapnaḥ iva
śabditaḥ suptāsuptaikarūpasya brahmaṇaḥ bodharūpatā
29. yaḥ svapnaḥ iva śabditaḥ svapnaḥ vā nāma eva na
asti suptāsuptaikarūpasya brahmaṇaḥ bodharūpatā
29. Indeed, the state referred to as 'dream' does not exist. For Brahman, whose single nature transcends both sleep and wakefulness, is pure consciousness (bodharūpatā).
जाग्रत्स्वप्नादयो वैते न केचन कदाचन ।
दृश्यं पश्यति सत्ताशु मृतिभ्रान्तेरनन्तरम् ॥ ३० ॥
jāgratsvapnādayo vaite na kecana kadācana ,
dṛśyaṃ paśyati sattāśu mṛtibhrānteranantaram 30
30. jāgrat-svapnādayaḥ vai ete na kecana kadācana
dṛśyam paśyati sattāśu mṛtibhrānteḥ anantaram
30. ete jāgrat-svapnādayaḥ vai kecana na kadācana
mṛtibhrānteḥ anantaram dṛśyam sattāśu paśyati
30. These states, like waking and dreaming, truly do not exist at all, ever. After the delusion of death, Reality swiftly perceives the visible world.
यथानवरतं कालमनन्तं सीकरोर्मयः ।
त एवान्यवदभ्राशावदनन्याः स्फुरन्त्यलम् ॥ ३१ ॥
yathānavarataṃ kālamanantaṃ sīkarormayaḥ ,
ta evānyavadabhrāśāvadananyāḥ sphurantyalam 31
31. yathā anavaratam kālam anantam sīkarormayaḥ te
eva anyavat abhrāśāvat ananyāḥ sphuranti alam
31. yathā sīkarormayaḥ anavaratam anantam kālam te
eva anyavat abhrāśāvat ananyāḥ alam sphuranti
31. Just as spray-waves continuously arise for all eternity, those very waves, though appearing as if distinct, like reflections, are truly non-different, manifesting fully.
तथानन्ये परे सर्गाः स्फुरन्त्यस्फुरिता अपि ।
शिलाकोशान्तलेखावज्जाग्रत्स्वापादि तत्र किम् ॥ ३२ ॥
tathānanye pare sargāḥ sphurantyasphuritā api ,
śilākośāntalekhāvajjāgratsvāpādi tatra kim 32
32. tathā ananye pare sargāḥ sphuranti asphuritāḥ
api śilākośāntalekhavat jāgratsvāpādi tatra kim
32. tathā ananye pare sargāḥ asphuritāḥ api
śilākośāntalekhavat sphuranti tatra jāgratsvāpādi kim
32. Similarly, these supreme emanations (sarga), which are non-different [from the ultimate reality], manifest even when they are unmanifested, just like carvings existing within the interior of a rock. In that context, what then is the relevance of states such as waking and sleeping?
जाग्रत्स्वप्नसुषुप्ततुर्यकवपुः साकारतावर्जितं सर्वाकारमपि व्यतीतकलनं सर्गं शरीरं दधत् ।
व्याप्तं चिद्वपुषा तथापि सुषिरं शून्येन दृश्यात्मना चिन्मात्रं खमिदं मनागपि नभोमात्रान्न भिन्नं पुनः ॥ ३३ ॥
jāgratsvapnasuṣuptaturyakavapuḥ sākāratāvarjitaṃ sarvākāramapi vyatītakalanaṃ sargaṃ śarīraṃ dadhat ,
vyāptaṃ cidvapuṣā tathāpi suṣiraṃ śūnyena dṛśyātmanā cinmātraṃ khamidaṃ manāgapi nabhomātrānna bhinnaṃ punaḥ 33
33. jāgratsvapnasuṣuptaturyakavapuḥ sākāratāvarjitam
sarvākāram api vyatītakalanam sargam śarīram dadhat vyāptam
citvapuṣā tathāpi suṣiram śūnyena dṛśyātmanā cinmātram
kham idam manāg api nabhomātrāt na bhinnam punaḥ
33. idam cinmātram kham jāgratsvapnasuṣuptaturyakavapuḥ
sākāratāvarjitam sarvākāram api vyatītakalanam sargam
śarīram dadhat citvapuṣā vyāptam tathāpi dṛśyātmanā
śūnyena suṣiram nabhomātrāt manāg api na punaḥ bhinnam
33. This [reality], which is pure consciousness (cinmātram) and space (kham), bears the entire creation (sarga) as its body (śarīra), a body that encompasses the states of waking, dreaming, deep sleep, and the fourth state (turyaka). It is devoid of specific forms yet contains all forms, transcending all distinctions. Although pervaded by the essence of consciousness (cit), it is nevertheless hollow due to the nature of the perceptible (dṛśyātman). Yet, this [consciousness-space] is not even slightly different from mere space.
साकाशानिलवह्निवारिधरणीलोकान्तराम्भोधरं सर्गादावपि कारणाननुभवाच्चित्तात्मकं केवलम् ।
नाम्ना वर्जितमेव बोधवपुषा संयुक्तमेवान्ततः शुद्धं वेदनमात्रमेव सकलं दृश्यं न वस्त्वन्तरम् ॥ ३४ ॥
sākāśānilavahnivāridharaṇīlokāntarāmbhodharaṃ sargādāvapi kāraṇānanubhavāccittātmakaṃ kevalam ,
nāmnā varjitameva bodhavapuṣā saṃyuktamevāntataḥ śuddhaṃ vedanamātrameva sakalaṃ dṛśyaṃ na vastvantaram 34
34. sākāśānilavahnivāridharaṇīlokāntarāmbhodharam sargādau
api kāraṇānanubhavāt cittātmakam kevalam nāmnā
varjitam eva bodhavapuṣā saṃyuktam eva antataḥ śuddham
vedanamātram eva sakalam dṛśyam na vastv antaram
34. sargādau api kāraṇānanubhavāt
sākāśānilavahnivāridharaṇīlokāntarāmbhodharam idam sakalam dṛśyam kevalam
cittātmakam nāmnā eva varjitam antataḥ bodhavapuṣā
eva saṃyuktam śuddham vedanamātram eva na vastv antaram
34. Even at the very beginning of creation (sarga), this entire phenomenal world, which encompasses space, wind, fire, water, earth, and all inter-worlds, including clouds, is solely of the nature of consciousness (cittātman) because no external cause is perceived. It is indeed devoid of [separate] names, yet it is ultimately united with the essence of knowledge (bodhavapus). The entire perceivable (dṛśya) is nothing but pure perception (vedanamātra) itself, and not a separate substance (vastu).

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 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 (current chapter) 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