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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-149

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व्याध उवाच ।
अनन्तरं मुने ब्रूहि तत्तत्त्वं जागतस्य ते ।
किं वृत्तमुरुवृत्तान्तशतनिर्वाणसंसृतेः ॥ १ ॥
vyādha uvāca ,
anantaraṃ mune brūhi tattattvaṃ jāgatasya te ,
kiṃ vṛttamuruvṛttāntaśatanirvāṇasaṃsṛteḥ 1
1. vyādhaḥ uvāca anantaram mune brūhi tat tattvam
jāgatasya te kim vṛttam uruvṛttāntaśatanirvāṇasaṃsṛteḥ
1. vyādhaḥ uvāca mune anantaram te jāgatasya tat tattvam
brūhi uruvṛttāntaśatanirvāṇasaṃsṛteḥ kim vṛttam
1. The hunter said: 'O sage, next, please explain that truth of the phenomenal world from your perspective. What is the nature of the cycle of existence (saṃsāra), which is characterized by the cessation (nirvāṇa) of hundreds of vast narratives?'
मुनिरुवाच ।
ततः श्रृणु तदा साधो तस्मिंस्तद्धृदयौजसि ।
अपूर्वं एव वृत्तान्तः को वृत्तो वृत्तसस्पृह ॥ २ ॥
muniruvāca ,
tataḥ śrṛṇu tadā sādho tasmiṃstaddhṛdayaujasi ,
apūrvaṃ eva vṛttāntaḥ ko vṛtto vṛttasaspṛha 2
2. muniḥ uvāca | tataḥ śṛṇu tadā sādho tasmin tat-hṛdaya-ojasi
| apūrvam eva vṛttāntaḥ kaḥ vṛttaḥ vṛtta-sas-pṛha || 2 ||
2. muniḥ uvāca tataḥ tadā sādho vṛtta-sas-pṛha śṛṇu tasmin
tat-hṛdaya-ojasi apūrvam eva kaḥ vṛttāntaḥ vṛttaḥ 2
2. The sage said: "Therefore, O virtuous one, listen now to what unprecedented event truly occurred at that time within his heart's powerful essence – what indeed happened, O you who are so eager for this account?"
तथा मम च तत्रस्थविस्मृतात्मचमत्कृतेः ।
अभ्यवर्तत वै कालो ऋतुसंवत्सरात्मकः ॥ ३ ॥
tathā mama ca tatrasthavismṛtātmacamatkṛteḥ ,
abhyavartata vai kālo ṛtusaṃvatsarātmakaḥ 3
3. tathā mama ca tatrastha-vismṛta-ātma-camatkṛteḥ |
abhi-avartata vai kālaḥ ṛtu-saṃvatsara-ātmakaḥ || 3 ||
3. tathā ca tatrastha-vismṛta-ātma-camatkṛteḥ mama
ṛtu-saṃvatsara-ātmakaḥ kālaḥ vai abhi-avartata 3
3. And thus, for me, who, being present there, had forgotten the wonder (camatkṛti) of my own self (ātman), time, constituted by seasons and years, certainly passed.
कलत्ररञ्जितमतेर्मम वर्षाणि षोडश ।
तत्र तानि व्यतीतानि गृहस्थाश्रमतोऽमतेः ॥ ४ ॥
kalatrarañjitamatermama varṣāṇi ṣoḍaśa ,
tatra tāni vyatītāni gṛhasthāśramato'mateḥ 4
4. kalatra-rañjita-mateḥ mama varṣāṇi ṣoḍaśa | tatra
tāni vyatītāni gṛhastha-āśramataḥ amateḥ || 4 ||
4. kalatra-rañjita-mateḥ amateḥ mama ṣoḍaśa varṣāṇi
tāni tatra gṛhastha-āśramataḥ vyatītāni 4
4. Sixteen years passed there for me, whose mind was captivated by my wife. Unmindful, I spent those years in the householder's stage (āśrama).
कदाचिच्चाजगामाथ गृहमुग्रतपा मम ।
मुनिर्मान्यो महाबोधो बुधोऽतिथितया तथा ॥ ५ ॥
kadāciccājagāmātha gṛhamugratapā mama ,
munirmānyo mahābodho budho'tithitayā tathā 5
5. kadācit ca ājagāma atha gṛham ugra-tapāḥ mama | muniḥ
mānyaḥ mahā-bodhaḥ budhaḥ atithitayā tathā || 5 ||
5. atha kadācit ca ugra-tapāḥ mānyaḥ mahā-bodhaḥ
budhaḥ muniḥ atithitayā mama gṛham ājagāma tathā 5
5. And then, one day, a revered sage (muni) of fierce penance (tapas) came to my house. He was greatly wise, a true scholar, and arrived as a guest.
सोऽत्र संपूजितस्तुष्टः सुप्तवान्भुक्तवांस्ततः ।
इदमङ्ग मया पृष्टो विमृश्य जनताक्रमम् ॥ ६ ॥
so'tra saṃpūjitastuṣṭaḥ suptavānbhuktavāṃstataḥ ,
idamaṅga mayā pṛṣṭo vimṛśya janatākramam 6
6. saḥ atra saṃpūjitaḥ tuṣṭaḥ suptavān bhuktavān
tataḥ idam aṅga mayā pṛṣṭaḥ vimṛśya janatākramam
6. saḥ atra saṃpūjitaḥ tuṣṭaḥ tataḥ bhuktavān suptavān
aṅga mayā idam pṛṣṭaḥ janatākramam vimṛśya
6. Having been properly honored and satisfied here, he then ate and slept. O dear one, I asked him this question after he had reflected upon the ways of the world (janatākramam).
भगवन्भूरिबोधोऽसि जानासि जगतो गतीः ।
यस्माददृष्टक्रोधोऽसि सुखे गृह्णासि नो रतिम् ॥ ७ ॥
bhagavanbhūribodho'si jānāsi jagato gatīḥ ,
yasmādadṛṣṭakrodho'si sukhe gṛhṇāsi no ratim 7
7. bhagavan bhūribodhaḥ asi jānāsi jagataḥ gatīḥ
yasmāt adṛṣṭakrodhaḥ asi sukhe gṛhṇāsi naḥ ratim
7. bhagavan bhūribodhaḥ asi jagataḥ gatīḥ jānāsi
yasmāt adṛṣṭakrodhaḥ asi sukhe naḥ ratim gṛhṇāsi
7. O Lord, you possess abundant knowledge and know the ways of the world. Because your anger is never seen, you easily accept our devotion.
सुखदुःखान्युपायान्ति कर्मभिः कर्मशालिनाम् ।
शुभाशुभैः शरत्काले सस्यानीव फलार्थिनाम् ॥ ८ ॥
sukhaduḥkhānyupāyānti karmabhiḥ karmaśālinām ,
śubhāśubhaiḥ śaratkāle sasyānīva phalārthinām 8
8. sukhaduḥkhāni upāyānti karmabhiḥ karmaśālinām
śubhāśubhaiḥ śaratkāle sasyāni iva phalārthinām
8. karmaśālinām sukhaduḥkhāni śubhāśubhaiḥ karmabhiḥ
upāyānti śaratkāle phalārthinām sasyāni iva
8. Happiness and sorrow come to those who perform actions (karma), brought about by their good and bad deeds (karma), just as crops appear in the autumn season for those who desire their fruits.
सममेवाशुभं कर्म किमिमाः सकलाः प्रजाः ।
कुर्वन्त्यासां यदा यान्ति दोषाः सर्वादयः समम् ॥ ९ ॥
samamevāśubhaṃ karma kimimāḥ sakalāḥ prajāḥ ,
kurvantyāsāṃ yadā yānti doṣāḥ sarvādayaḥ samam 9
9. samam eva aśubham karma kim imāḥ sakalāḥ prajāḥ
kurvanti āsām yadā yānti doṣāḥ sarvādayaḥ samam
9. yadā āsām sakalāḥ prajāḥ doṣāḥ sarvādayaḥ samam
yānti kim imāḥ samam eva aśubham karma kurvanti
9. Why do all these people perform bad actions (karma) equally, given that all sorts of faults equally affect them?
दुर्भिक्षावग्रहोत्पातं सर्वादि सममेव किम् ।
जनजालस्य फलति समाना कस्य दुष्क्रिया ॥ १० ॥
durbhikṣāvagrahotpātaṃ sarvādi samameva kim ,
janajālasya phalati samānā kasya duṣkriyā 10
10. durbhikṣāvagrahotpātaṃ sarvādi samam eva kim
janajālasya phalati samānā kasya duṣkriyā
10. durbhikṣāvagrahotpātaṃ sarvādi samam eva kim
janajālasya kasya samānā duṣkriyā phalati
10. Are all these - famine, drought, and other calamities - equally distributed? For the multitude of people, whose similar evil deeds bring about such results?
इत्याकर्ण्य समालोक्य स्मयमान इवोन्मनाः ।
स उवाच वचो वन्द्यममृतस्यन्दसुन्दरम् ॥ ११ ॥
ityākarṇya samālokya smayamāna ivonmanāḥ ,
sa uvāca vaco vandyamamṛtasyandasundaram 11
11. iti ākarṇya samālokya smayamānaḥ iva unmanāḥ
saḥ uvāca vacaḥ vandyam amṛtasyandasuṇḍaram
11. iti ākarṇya samālokya smayamānaḥ iva unmanāḥ
saḥ vandyam amṛtasyandasuṇḍaram vacaḥ uvāca
11. Having thus heard and observed, he, appearing as if smiling and with a thoughtful mind, spoke words worthy of veneration and beautiful like a stream of nectar.
अन्यमुनिरुवाच ।
साधो साधु विविक्तान्तःकरणे यत्तु कारणम् ।
सद्वासद्वास्य दृश्यस्य कस्माज्जानासि कथ्यताम् ॥ १२ ॥
anyamuniruvāca ,
sādho sādhu viviktāntaḥkaraṇe yattu kāraṇam ,
sadvāsadvāsya dṛśyasya kasmājjānāsi kathyatām 12
12. anya muniḥ uvāca sādho sādhu viviktāntaḥkaraṇe yat tu
kāraṇam sat vā asat vā asya dṛśyasya kasmāt jānāsi kathyatām
12. anya muniḥ uvāca sādho sādhu viviktāntaḥkaraṇe asya dṛśyasya
sat vā asat vā yat kāraṇam tu kasmāt jānāsi kathyatām
12. Another sage said: 'O good one (sādhu), well spoken! In your pure inner mind, how do you know the true cause of this perceived world, whether it is real or unreal? Please explain.'
संस्मरात्मानमखिलं कस्त्वं क्वेह स्थितोऽसि च ।
क्वाहं वा किमिदं दृश्यं किं सारं किंचिदेव च ॥ १३ ॥
saṃsmarātmānamakhilaṃ kastvaṃ kveha sthito'si ca ,
kvāhaṃ vā kimidaṃ dṛśyaṃ kiṃ sāraṃ kiṃcideva ca 13
13. saṃsmara ātmānam akhilam kaḥ tvam kva iha sthitaḥ asi
ca kva aham vā kim idam dṛśyam kim sāram kim cit eva ca
13. akhilam ātmānam saṃsmara kaḥ tvam iha kva asi ca
vā aham kva idam dṛśyam kim sāram ca cit eva kim
13. Remember your entire true self (ātman): Who are you? Where are you situated here? And where am I? Or what is this perceived world? What is its essence? And what indeed is consciousness?
स्वप्नमात्रमिदं भाति किल कस्मान्न वेत्सि भो ।
अहं स्वप्ननरो यत्ते त्वं स्वप्नपुरुषोपमः ॥ १४ ॥
svapnamātramidaṃ bhāti kila kasmānna vetsi bho ,
ahaṃ svapnanaro yatte tvaṃ svapnapuruṣopamaḥ 14
14. svapnamātram idam bhāti kila kasmāt na vetsi bho
aham svapnanaraḥ yat te tvam svapnapuruṣopamaḥ
14. bho,
kasmāt na vetsi? idam kila svapnamātram bhāti.
aham svapnanaraḥ,
te yat tvam svapnapuruṣopamaḥ.
14. O! Why do you not realize that this appears to be merely a dream? I am a dream-person, just as you are also like a dream-person.
अनाकारमनाख्येयमनाद्यमपकल्पनम् ।
इदं चिन्मात्रकाचस्य काचकच्यं जगत्स्थितम् ॥ १५ ॥
anākāramanākhyeyamanādyamapakalpanam ,
idaṃ cinmātrakācasya kācakacyaṃ jagatsthitam 15
15. anākāram anākhyeyam anādyam akalpanam idam
cinmātrakācasya kācakacyam jagatsthitam
15. idam jagatsthitam anākāram anākhyeyam anādyam akalpanam,
cinmātrakācasya kācakacyam (asti).
15. This existing world (jagat), which is formless, indescribable, beginningless, and beyond conceptualization, is merely the crystalline reflection upon the crystal of pure consciousness (cit).
रूपमीदृशमेवास्य चिन्मात्रस्यास्त्यकृत्रिमम् ।
सर्वगस्य यदेतद्यद्यत्र वेत्यस्ति तत्र तत् ॥ १६ ॥
rūpamīdṛśamevāsya cinmātrasyāstyakṛtrimam ,
sarvagasya yadetadyadyatra vetyasti tatra tat 16
16. rūpam īdṛśam eva asya cinmātrasya asti akṛtrimam
sarvagasya yat etat yat yatra veti asti tatra tat
16. asya sarvagasya cinmātrasya īdṛśam eva akṛtrimam rūpam asti.
yat etat yat yatra veti,
tatra tat asti.
16. Such is the truly natural form of this all-pervading pure consciousness. For whatever is considered to exist anywhere, that (pure consciousness) is indeed present there.
सकारणत्वकलनात्सर्वमस्य सकारणम् ।
अकारणत्वकलनादस्य सर्वमकारणम् ॥ १७ ॥
sakāraṇatvakalanātsarvamasya sakāraṇam ,
akāraṇatvakalanādasya sarvamakāraṇam 17
17. sakāraṇatvakalnāt sarvam asya sakāraṇam
akāraṇatvakalnāt asya sarvam akāraṇam
17. sakāraṇatvakalnāt,
asya sarvam sakāraṇam (bhāti).
akāraṇatvakalnāt,
asya sarvam akāraṇam (bhāti).
17. Through the conceptualization that everything has a cause, all of this (world) appears to be endowed with a cause. Conversely, through the conceptualization that everything is without a cause, all of this (world) appears to be causeless.
आसां प्रजानां त्वस्माकं विराडात्मा स आततः ।
वयं हृदि स्थिता यस्य स चास्मच्चिद्वशादितः ॥ १८ ॥
āsāṃ prajānāṃ tvasmākaṃ virāḍātmā sa ātataḥ ,
vayaṃ hṛdi sthitā yasya sa cāsmaccidvaśāditaḥ 18
18. āsām prajānām tu asmākam virāṭ-ātmā saḥ ātataḥ
vayam hṛdi sthitāḥ yasya saḥ ca asmāt cit-vaśāt itaḥ
18. āsām prajānām asmākam tu virāṭ-ātmā saḥ ātataḥ
yasya hṛdi vayam sthitāḥ saḥ ca asmāt cit-vaśāt itaḥ
18. The universal cosmic being (virāṭ) is the self (ātman) of these beings and also of us; that Virāṭ pervades everything. We reside in its heart, and it, in turn, is moved by our conscious will.
भविष्यत्यपरोऽन्यासां विराडात्मा स एव च ।
कारणं सुखदुःखानां भावाभावात्मकर्मणाम् ॥ १९ ॥
bhaviṣyatyaparo'nyāsāṃ virāḍātmā sa eva ca ,
kāraṇaṃ sukhaduḥkhānāṃ bhāvābhāvātmakarmaṇām 19
19. bhaviṣyati aparaḥ anyāsām virāṭ-ātmā saḥ eva ca
kāraṇam sukha-duḥkhānām bhāva-abhāva-ātma-karmaṇām
19. aparaḥ virāṭ-ātmā ca anyāsām saḥ eva (kāraṇam)
bhaviṣyati sukha-duḥkhānām bhāva-abhāva-ātma-karmaṇām
19. There will also be another universal cosmic being (virāṭ), the self (ātman) of other (beings), and it will be the cause of joys and sorrows, and of actions (karma) whose nature is existence and non-existence.
विराड्धातुविकारेण विषमस्पन्दनादिना ।
तदङ्गावयवस्यास्य जनजालस्य वै समम् ॥ २० ॥
virāḍdhātuvikāreṇa viṣamaspandanādinā ,
tadaṅgāvayavasyāsya janajālasya vai samam 20
20. virāṭ-dhātu-vikāreṇa viṣama-spandana-ādinā
tat-aṅga-avayavasya asya jana-jālasya vai samam
20. virāṭ-dhātu-vikāreṇa viṣama-spandana-ādinā ca
asya tat-aṅga-avayavasya jana-jālasya vai samam
20. Through the modification of the cosmic being's (virāṭ) fundamental elements, and by means of its uneven pulsation and so forth, this multitude of beings - its limbs and parts - is indeed equally (affected).
दुर्भिक्षावग्रहातीतमायाति शममेति वा ।
यस्माद्विराजो या सत्ता सा सर्गस्यास्य सर्गता ॥ २१ ॥
durbhikṣāvagrahātītamāyāti śamameti vā ,
yasmādvirājo yā sattā sā sargasyāsya sargatā 21
21. durbhikṣa-avagraha-atītam āyāti śamam eti vā
yasmāt virājaḥ yā sattā sā sargasya asya sargatā
21. (jana-jālam) durbhikṣa-avagraha-atītam āyāti vā śamam
eti yasmāt virājaḥ yā sattā sā asya sargasya sargatā
21. It (the multitude of beings) either overcomes famine and drought or attains tranquility. This is because the very existence of the cosmic being (virāṭ) is precisely the nature of this creation's arising.
काकतालीयवत्साधो केषुचिद्दुष्टकर्मसु ।
समं पतति दुःखादि पादपेष्वशनिर्यथा ॥ २२ ॥
kākatālīyavatsādho keṣucidduṣṭakarmasu ,
samaṃ patati duḥkhādi pādapeṣvaśaniryathā 22
22. kākatālīyavat sādho keṣucit duṣṭakarmasu
samam patati duḥkhādi pādapṣu aśaniḥ yathā
22. sādho yathā aśaniḥ pādapṣu patati,
tathā duḥkhādi kākatālīyavat keṣucit duṣṭakarmasu samam patati.
22. O good one, just as a thunderbolt (aśani) falls upon trees, so too, suffering (duḥkha) and the like unexpectedly (kākatālīyavat) strike some wicked actions equally.
कर्मकल्पनया संवित् स्वकर्मफलभागिनी ।
कर्मकल्पनयोन्मुक्ता न कर्मफलभागिनी ॥ २३ ॥
karmakalpanayā saṃvit svakarmaphalabhāginī ,
karmakalpanayonmuktā na karmaphalabhāginī 23
23. karmakalpanayā saṃvit svakarmaphalabhāginī
karmakalpanayā unmuktā na karmaphalabhāginī
23. saṃvit karmakalpanayā svakarmaphalabhāginī.
karmakalpanayā unmuktā na karmaphalabhāginī.
23. Consciousness (saṃvit), by its imagination (kalpanā) of action (karma), becomes a partaker in the results of its own actions (karma). When freed from the imagination (kalpanā) of action (karma), it is not a partaker in the results of actions (karma).
या या यत्र यथोदेति कल्पनाल्पाथवाधिका ।
सा सा तत्र तथैवास्ते सहेतुकमहेतुकम् ॥ २४ ॥
yā yā yatra yathodeti kalpanālpāthavādhikā ,
sā sā tatra tathaivāste sahetukamahetukam 24
24. yā yā yatra yathā udeti kalpanā alpā athavā adhikā
sā sā tatra tathā eva āste sahetukam ahetukam
24. yatra yathā yā yā alpā athavā adhikā kalpanā udeti,
sā sā tatra tathā eva sahetukam ahetukam āste.
24. Whatever imagination (kalpanā), whether slight or significant, manifests in any place and in any manner, that very imagination (kalpanā) remains there precisely in that way, whether it has a cause or is causeless.
नास्त्येव स्वप्नमये कारणसहकारि कारणादिपुरे ।
तस्मात्तदनादि शिवं चेतनमजरं परं ब्रह्म ॥ २५ ॥
nāstyeva svapnamaye kāraṇasahakāri kāraṇādipure ,
tasmāttadanādi śivaṃ cetanamajaraṃ paraṃ brahma 25
25. na asti eva svapnamaye kāraṇasahakāri kāraṇādipurē
tasmāt tat anādi śivam cetanam ajaram param brahma
25. svapnamaye kāraṇādipurē kāraṇasahakāri na asti eva.
tasmāt tat anādi śivam cetanam ajaram param brahma.
25. Indeed, in the dream-like realm of causes, there exists no co-operating cause. Therefore, that (brahman) is beginningless, auspicious, conscious, ageless, and the Supreme (brahman).
एष स्वप्नभ्रमो नाम भाति कश्चिदकारणम् ।
कश्चित्सकारणो भाति शून्यः सदसदात्मकः ॥ २६ ॥
eṣa svapnabhramo nāma bhāti kaścidakāraṇam ,
kaścitsakāraṇo bhāti śūnyaḥ sadasadātmakaḥ 26
26. eṣaḥ svapnabhramaḥ nāma bhāti kaścit akāraṇam
kaścit sakāraṇaḥ bhāti śūnyaḥ sat-asat-ātmakaḥ
26. eṣaḥ svapnabhramaḥ nāma kaścit akāraṇam bhāti
kaścit sakāraṇaḥ śūnyaḥ sat-asat-ātmakaḥ bhāti
26. This dream-like illusion (svapnabhrama) sometimes appears without any cause, while at other times it appears with a cause, being ultimately void and having the nature of both existence and non-existence.
काकतालीयवद्भान्ति स्वप्नाः सकलसंविदः ।
ताभ्यस्तुल्योपलम्भत्वान्नान्यज्जगदिदं ततम् ॥ २७ ॥
kākatālīyavadbhānti svapnāḥ sakalasaṃvidaḥ ,
tābhyastulyopalambhatvānnānyajjagadidaṃ tatam 27
27. kāka-tālīya-vat bhānti svapnāḥ sakala-saṃvidaḥ
tābhyaḥ tulya-upalambha-tvāt na anyat jagat idam tatam
27. sakala-saṃvidaḥ svapnāḥ kāka-tālīya-vat bhānti
tābhyaḥ tulya-upalambha-tvāt idam tatam jagat na anyat
27. Dreams (svapna), which encompass all perceptions (saṃvid), appear by chance, like the "crow and the palm fruit" incident. Because this entire extended world (jagat) is perceived in a way similar to them, it is not distinct from them.
सकारणतया रूढमिह यत्तत्सकारणम् ।
अकारणतया रूढमिह यत्तदकारणम् ॥ २८ ॥
sakāraṇatayā rūḍhamiha yattatsakāraṇam ,
akāraṇatayā rūḍhamiha yattadakāraṇam 28
28. sakāraṇatayā rūḍham iha yat tat sakāraṇam
akāraṇatayā rūḍham iha yat tat akāraṇam
28. yat iha sakāraṇatayā rūḍham,
tat sakāraṇam.
yat iha akāraṇatayā rūḍham,
tat akāraṇam.
28. Whatever is conventionally established here as having a cause, that is considered to be with cause. And whatever is conventionally established here as being without a cause, that is considered to be without cause.
कार्यकारणमयक्रमोदितं स्वप्न एष चितिभानमात्रकं ।
जाग्रदाख्यमहतः स्वभावकं तेन शान्तमखिलं परं विदुः ॥ २९ ॥
kāryakāraṇamayakramoditaṃ svapna eṣa citibhānamātrakaṃ ,
jāgradākhyamahataḥ svabhāvakaṃ tena śāntamakhilaṃ paraṃ viduḥ 29
29. kārya-kāraṇa-maya-krama-uditam
svapnaḥ eṣaḥ citi-bhāna-mātra-kam
jāgrat-ākhyam ahataḥ svabhāvakam
tena śāntam akhilam param viduḥ
29. eṣaḥ svapnaḥ kārya-kāraṇa-maya-krama-uditam citi-bhāna-mātra-kam (ca asti).
jāgrat-ākhyam ahataḥ svabhāvakam (api asti).
tena akhilam param śāntam (iti) viduḥ.
29. This dream (svapna) state, which arises from a sequence of causes and effects, is merely an appearance within consciousness. Similarly, the so-called waking state (jāgrat) is also the intrinsic nature (svabhāva) of the imperishable (ahata). Therefore, (the wise) understand that the entire supreme reality is tranquil (śānta).
सत्यकारणका भावाः के ते श्रृणु महामते ।
कारणं किं स्वभावानां किमिहाकाशकारणम् ॥ ३० ॥
satyakāraṇakā bhāvāḥ ke te śrṛṇu mahāmate ,
kāraṇaṃ kiṃ svabhāvānāṃ kimihākāśakāraṇam 30
30. satya-kāraṇakāḥ bhāvāḥ ke te śṛṇu mahā-mate
kāraṇam kim sva-bhāvānām kim iha ākāśa-kāraṇam
30. mahā-mate śṛṇu te bhāvāḥ satya-kāraṇakāḥ ke
sva-bhāvānām kāraṇam kim iha ākāśa-kāraṇam kim
30. O great-minded one, listen: What are these entities whose cause is truth? What is the cause of innate natures? And what, in this context, is the cause of space (ākāśa)?
पृथ्व्यादेर्घनपिण्डत्वसर्गादेः किं च कारणम् ।
किं कारणमविद्यायाः कारणं किं स्वयंभुवः ॥ ३१ ॥
pṛthvyāderghanapiṇḍatvasargādeḥ kiṃ ca kāraṇam ,
kiṃ kāraṇamavidyāyāḥ kāraṇaṃ kiṃ svayaṃbhuvaḥ 31
31. pṛthvī-ādeḥ ghana-piṇḍatva-sarga-ādeḥ kim ca kāraṇam
kim kāraṇam avidyāyāḥ kāraṇam kim svayam-bhuvaḥ
31. ca pṛthvī-ādeḥ ghana-piṇḍatva-sarga-ādeḥ kāraṇam
kim avidyāyāḥ kāraṇam kim svayam-bhuvaḥ kāraṇam kim
31. Furthermore, what is the cause of the solid forms and creation of earth and similar elements? What is the cause of ignorance (avidyā)? And what is the cause of the Self-existent One (svayambhū)?
सर्गादौ कारणं किं स्याद्वायूनां तेजसां च किम् ।
किमपां वेदनामात्ररूपाणां गगनात्मकम् ॥ ३२ ॥
sargādau kāraṇaṃ kiṃ syādvāyūnāṃ tejasāṃ ca kim ,
kimapāṃ vedanāmātrarūpāṇāṃ gaganātmakam 32
32. sarga-ādau kāraṇam kim syāt vāyūnām tejasām ca
kim kim apām vedanā-mātra-rūpāṇām gaganātmakam
32. sarga-ādau kāraṇam kim syāt vāyūnām tejasām ca
kim apām vedanā-mātra-rūpāṇām kim gaganātmakam
32. What would be the cause at the commencement of creation (sarga)? And what is the cause of the winds and the energies? What is the cause of the waters, whose essential forms are merely sensation? And what is the cause of that whose intrinsic nature is space (gaganātmaka)?
पिण्डग्रहे देहलाभे मृतानां किं च कारणम् ।
एवमेव प्रवर्तन्ते सर्गाः प्रथमतोऽखिलाः ॥ ३३ ॥
piṇḍagrahe dehalābhe mṛtānāṃ kiṃ ca kāraṇam ,
evameva pravartante sargāḥ prathamato'khilāḥ 33
33. piṇḍa-grahe deha-lābhe mṛtānām kim ca kāraṇam
evam eva pravartante sargāḥ prathamataḥ akhilāḥ
33. ca mṛtānām piṇḍa-grahe deha-lābhe kāraṇam kim
evam eva akhilāḥ sargāḥ prathamataḥ pravartante
33. What is the cause for the dead to grasp a physical form or acquire a body? Indeed, in this very manner, all creations (sarga) proceed from the very beginning.
एवमेव प्रवर्तन्ते जगत्यावलयन्ति च ।
चक्रकाणीव नभसि चिरसंप्रेक्षणादृशा ॥ ३४ ॥
evameva pravartante jagatyāvalayanti ca ,
cakrakāṇīva nabhasi cirasaṃprekṣaṇādṛśā 34
34. evam eva pravartante jagatyā āvalayanti ca
cakrakāṇi iva nabhasi cirasaṃprekṣaṇādṛśā
34. jagatyā pravartante āvalayanti ca cakrakāṇi
iva nabhasi cirasaṃprekṣaṇādṛśā evam eva
34. Just as circular patterns seem to arise and revolve in the sky when one gazes intently for a long time, similarly do things manifest and undergo cycles in the world.
एवमेव प्रवृत्तेन सर्गेण ब्रह्मरूपिणा ।
पश्चात्स्वस्यैव रूपस्य संज्ञाः पृथ्व्यादिकाः कृताः ॥ ३५ ॥
evameva pravṛttena sargeṇa brahmarūpiṇā ,
paścātsvasyaiva rūpasya saṃjñāḥ pṛthvyādikāḥ kṛtāḥ 35
35. evam eva pravṛttena sargeṇa brahmarūpiṇā paścāt
svasya eva rūpasya saṃjñāḥ pṛthvyādikāḥ kṛtāḥ
35. evam eva brahmarūpiṇā pravṛttena sargeṇa paścāt
svasya eva rūpasya pṛthvyādikāḥ saṃjñāḥ kṛtāḥ
35. In this very manner, through the unfolding (sarga) that is of the intrinsic nature (brahman) of Brahman, designations like 'earth' and so forth were subsequently given to its own forms.
वातस्पन्दवदाभान्ति सर्गाः पूर्वं चिदम्बरे ।
स्वयमेव च कुर्वन्ति देहकारणकल्पनाः ॥ ३६ ॥
vātaspandavadābhānti sargāḥ pūrvaṃ cidambare ,
svayameva ca kurvanti dehakāraṇakalpanāḥ 36
36. vātaspandavat ābhānti sargāḥ pūrvaṃ cidambare
svayam eva ca kurvanti dehakāraṇakalpanāḥ
36. pūrvaṃ cidambare sargāḥ vātaspandavat ābhānti
ca svayam eva dehakāraṇakalpanāḥ kurvanti
36. Creations (sarga) initially manifest in the expanse of consciousness (cit) like the subtle stirrings of wind. And they themselves spontaneously form the imaginations (kalpanā) that serve as the causes for bodies.
यद्यथा कल्प्यते धत्ते तत्तथा नियतिर्वपुः ।
कल्पितायाश्चितेर्यस्मादेवमेतन्निजं वपुः ॥ ३७ ॥
yadyathā kalpyate dhatte tattathā niyatirvapuḥ ,
kalpitāyāściteryasmādevametannijaṃ vapuḥ 37
37. yat yathā kalpyate dhatte tat tathā niyatiḥ vapuḥ
kalpitāyāḥ citeḥ yasmāt evam etat nijam vapuḥ
37. yat yathā kalpyate tat tathā niyatiḥ vapuḥ dhatte
yasmāt kalpitāyāḥ citeḥ etat nijam vapuḥ evam
37. Whatever is imagined, so does the universal law (niyati) assume that very form (vapuḥ). This is because this is the intrinsic form (vapuḥ) of the imagined consciousness (cit).
यद्यद्भानात्मकं रूपं प्रथमं चेतितं चिता ।
स्वतोऽहमेव चित्येव तदद्यापि तथा स्थितम् ॥ ३८ ॥
yadyadbhānātmakaṃ rūpaṃ prathamaṃ cetitaṃ citā ,
svato'hameva cityeva tadadyāpi tathā sthitam 38
38. yadyat bhāvātmakam rūpam prathamam cetitam citā
svataḥ aham eva citi eva tat adyāpi tathā sthitam
38. yadyat bhāvātmakam rūpam prathamam citā cetitam
tat svataḥ eva aham citi eva adyāpi tathā sthitam
38. Whatever substantial form was first perceived by consciousness (citā), that very form, spontaneously, as consciousness (citi) itself, is what I am; and it remains in that state even now.
पुनरन्येन यत्नेन तदुत्कृष्टेन सैव चित् ।
शक्ता तदन्यथाकर्तुं यत्नेन महता पुनः ॥ ३९ ॥
punaranyena yatnena tadutkṛṣṭena saiva cit ,
śaktā tadanyathākartuṃ yatnena mahatā punaḥ 39
39. punar anyena yatnena tadutkṛṣṭena sā eva cit
śaktā tat anyathākartum yatnena mahatā punar
39. sā eva cit punar anyena tadutkṛṣṭena yatnena
mahatā yatnena punar tat anyathākartum śaktā
39. However, that very consciousness (cit), through another, superior effort, is again capable of altering that (state) with great effort.
कल्प्यते कारणं यत्र तत्र कारणसारता ।
न कल्प्यते विदा यत्र कारणं तदकारणम् ॥ ४० ॥
kalpyate kāraṇaṃ yatra tatra kāraṇasāratā ,
na kalpyate vidā yatra kāraṇaṃ tadakāraṇam 40
40. kalpyate kāraṇam yatra tatra kāraṇasāratā
na kalpyate vidā yatra kāraṇam tat akāraṇam
40. yatra kāraṇam kalpyate tatra kāraṇasāratā
yatra vidā kāraṇam na kalpyate tat akāraṇam
40. Where a cause is posited, there exists the essence of causality. But where a cause is not posited by true knowledge (vidā), that (entity) is without cause.
वात्यावर्तवदाभातमिदं प्रथममाततम् ।
असदेव यथा भातं तथैवाद्यापि संस्थितम् ॥ ४१ ॥
vātyāvartavadābhātamidaṃ prathamamātatam ,
asadeva yathā bhātaṃ tathaivādyāpi saṃsthitam 41
41. vātyāvartavat ābhātam idam prathamam ātatam asat
eva yathā bhātam tathā eva adyāpi saṃsthitam
41. idam prathamam vātyāvartavat ābhātam ātatam
yathā asat eva bhātam tathā eva adyāpi saṃsthitam
41. This (universe), which first manifested and spread out like a whirlwind, appeared as if it were non-existent (asat); it remains in that very same state even now.
संभूय केचन शुभाशुभमात्मकर्म कुर्वन्ति तस्य सदृशं फलमाप्नुवन्ति ।
संप्राप्नुवन्ति च शिलाशनिवच्च केचिद्दुःखं त्वकारणकमेव सहस्रसंख्याः ॥ ४२ ॥
saṃbhūya kecana śubhāśubhamātmakarma kurvanti tasya sadṛśaṃ phalamāpnuvanti ,
saṃprāpnuvanti ca śilāśanivacca kecidduḥkhaṃ tvakāraṇakameva sahasrasaṃkhyāḥ 42
42. sambhūya kecana śubhāśubham ātmakarma
kurvanti tasya sadṛśam phalam āpnuvanti
samprāpnuvanti ca śilāśanivat ca kecit
duḥkham tu akāraṇakam eva sahasrasaṃkhyāḥ
42. kecana śubhāśubham ātmakarma sambhūya kurvanti,
tasya sadṛśam phalam āpnuvanti.
ca kecit tu akāraṇakam eva sahasrasaṃkhyāḥ duḥkham śilāśanivat samprāpnuvanti.
42. Some people, by performing a mix of good and bad actions (karma), obtain a result corresponding to them. However, others experience suffering in thousands, like stones and thunderbolts, which is entirely causeless.

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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 Chapter 149 (current chapter) 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