Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-166

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
सार्थकेनात्मशब्देन ख्यातिशब्देन चोज्झिताम् ।
आत्मख्यातिमिमां विद्धि शिलाजठरनिर्घनाम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
sārthakenātmaśabdena khyātiśabdena cojjhitām ,
ātmakhyātimimāṃ viddhi śilājaṭharanirghanām 1
1. śrī vasiṣṭha uvāca sārthakena ātmaśabdena khyātiśabdena
ca ujjhitām ātmakhyātim imām viddhi śilājaṭharanirghanām
1. śrī vasiṣṭha uvāca imām ātmakhyātim sārthakena ātmaśabdena
ca khyātiśabdena ujjhitām śilājaṭharanirghanām viddhi
1. Śrī Vasiṣṭha said: Understand this self-manifestation (ātmakhyāti) to be as dense and impenetrable as the core of a rock, as it is devoid of any meaningful application of the term self (ātman) or the term manifestation (khyāti).
आदिसर्गात्प्रभृत्येव चिद्व्योमैवेत्थमाततम् ।
कचत्यात्मनि यत्तस्य बुद्धा तेनैव सर्गता ॥ २ ॥
ādisargātprabhṛtyeva cidvyomaivetthamātatam ,
kacatyātmani yattasya buddhā tenaiva sargatā 2
2. ādi-sargāt prabhṛti eva cit-vyoma eva ittham ātatam
kacati ātmani yat tasya buddhā tena eva sargatā
2. ādi-sargāt prabhṛti eva cit-vyoma eva ittham ātatam.
yat ātmani kacati,
tasya sargatā tena eva buddhā (jñāyate)
2. From the very beginning of the primordial creation (ādi-sarga), consciousness-space (citvyoma) itself has thus expanded. The fact that it manifests within the self (ātman) - its nature as a creation is recognized by the intellect (buddhi) because of that very manifestation.
न वहन्तीह सरितो नेहोन्मज्जनमज्जने ।
व्योम व्योम्न्येव चिद्रूपं कचत्येवमनिङ्गितम् ॥ ३ ॥
na vahantīha sarito nehonmajjanamajjane ,
vyoma vyomnyeva cidrūpaṃ kacatyevamaniṅgitam 3
3. na vahanti iha saritaḥ na iha unmajjana-majjane
vyoma vyomni eva cit-rūpam kacati evam aniṅgitam
3. iha saritaḥ na vahanti,
na iha unmajjana-majjane (stah).
vyoma,
cit-rūpam (sat),
evam aniṅgitam vyomni eva kacati.
3. Here, no rivers flow, and there are no instances of emergence and submergence. Consciousness (cit), whose very nature is space (vyoma), thus manifests, undisturbed, within space itself.
कचनोक्त्या तु रहितां समग्रेणास्तकल्पनाम् ।
विनोत्तरपदार्थेन त्वात्मख्यातिमिमां विदुः ॥ ४ ॥
kacanoktyā tu rahitāṃ samagreṇāstakalpanām ,
vinottarapadārthena tvātmakhyātimimāṃ viduḥ 4
4. kacana-uktyā tu rahitām samagreṇa asta-kalpanām
vina uttara-padārtena tu ātma-khyātim imām viduḥ
4. tu te imām ātma-khyātim kacana-uktyā rahitām,
samagreṇa asta-kalpanām,
ca vina uttara-padārtena viduḥ.
4. But they know this self-manifestation (ātmakhyāti) to be devoid of the very statement of manifestation (kacana), entirely free from all conceptualization, and without any subsequent conceptual meaning.
आत्मैवेदं जगत्सर्वं ख्यातिर्यत्र न किंचन ।
अख्यातो नाम न ख्यात्या कदाचित्ख्यापितः क्वचित् ॥ ५ ॥
ātmaivedaṃ jagatsarvaṃ khyātiryatra na kiṃcana ,
akhyāto nāma na khyātyā kadācitkhyāpitaḥ kvacit 5
5. ātmā eva idam jagat sarvam khyātiḥ yatra na kiṃcana
akhyātaḥ nāma na khyātyā kadācit khyāpitaḥ kvacit
5. idam sarvam jagat ātmā eva; yatra khyātiḥ na kiṃcana;
nāma akhyātaḥ (tat) khyātyā kadācit kvacit na khyāpitaḥ
5. The Self (ātman) alone is this entire universe, where there is no appearance or manifestation whatsoever. That which is called the unmanifest (akhyātaḥ) is never, by any manifestation, made manifest anywhere.
ख्यातिरख्यातिरित्यत्र वाचोयुक्तिरवास्तवी ।
किं तत्र ख्यापनं नाम स्याद्वाप्यख्यापनं च किम् ॥ ६ ॥
khyātirakhyātirityatra vācoyuktiravāstavī ,
kiṃ tatra khyāpanaṃ nāma syādvāpyakhyāpanaṃ ca kim 6
6. khyātiḥ akhyātiḥ iti atra vācoyuktiḥ avāstavī kim
tatra khyāpanam nāma syāt vā api akhyāpanam ca kim
6. atra khyātiḥ akhyātiḥ iti vācoyuktiḥ avāstavī; tatra
nāma kim khyāpanam syāt vā api kim ca akhyāpanam
6. The distinction "manifestation" and "non-manifestation" in this context is merely a verbal expression (vācoyuktiḥ) and is unreal. What then, in that Self (ātman), can truly be called manifestation, and what could be non-manifestation?
अख्यातिरन्यथाख्यातिरसत्ख्यातिरितीतरा ।
दृश्याश्चिन्मात्ररूपस्य भासश्चित्त्वचमत्कृताः ॥ ७ ॥
akhyātiranyathākhyātirasatkhyātiritītarā ,
dṛśyāścinmātrarūpasya bhāsaścittvacamatkṛtāḥ 7
7. akhyātiḥ anyathākhyātiḥ asatkhyātiḥ iti itarāḥ
dṛśyāḥ cinmātrarūpasya bhāsaḥ cittvacamatkṛtāḥ
7. akhyātiḥ anyathākhyātiḥ asatkhyātiḥ iti itarāḥ (ca)
cinmātrarūpasya dṛśyāḥ bhāsaḥ cittvacamatkṛtāḥ
7. Theories like "non-manifestation" (akhyātiḥ), "misconception" (anyathākhyātiḥ), "perception of the non-existent" (asatkhyātiḥ), and others are merely phenomena (dṛśyāḥ bhāsaḥ) of the nature of pure consciousness (cinmātrarūpasya), illuminated and made wondrous by consciousness itself.
यथा यथा यदा ये ये चिन्मात्रव्योमभास्वतः ।
चिदंशवः कचन्त्यच्छास्तदा ते ते तथा तथा ॥ ८ ॥
yathā yathā yadā ye ye cinmātravyomabhāsvataḥ ,
cidaṃśavaḥ kacantyacchāstadā te te tathā tathā 8
8. yathā yathā yadā ye ye cinmātrabyomabhāsvataḥ
cidaṃśavaḥ kacanti acchāḥ tadā te te tathā tathā
8. yathā yathā yadā ye ye acchāḥ cidaṃśavaḥ cinmātrabyomabhāsvataḥ
kacanti; tadā te te tathā tathā (bhāsante)
8. In whatever manner, whenever, whatever pure rays of consciousness shine forth from the sun of the sky of pure consciousness, then those very things appear in that very manner.
आत्मख्यातिरसत्ख्यातिरख्यातिः ख्यातिरन्यथा ।
इत्येताश्चिच्चमत्कृत्या आत्मख्यातेर्विभूतयः ॥ ९ ॥
ātmakhyātirasatkhyātirakhyātiḥ khyātiranyathā ,
ityetāściccamatkṛtyā ātmakhyātervibhūtayaḥ 9
9. ātmakhyātiḥ asatkhyātiḥ akhyātiḥ khyātiḥ anyathā
iti etāḥ cit-camatkṛtyā ātmakhyāteḥ vibhūtayaḥ
9. ātmakhyātiḥ asatkhyātiḥ akhyātiḥ khyātiḥ anyathā
iti etāḥ cit-camatkṛtyā ātmakhyāteḥ vibhūtayaḥ
9. Self-manifestation (ātmakhyāti), the manifestation of the non-existent (asatkhyāti), non-apprehension (akhyāti), and manifestation otherwise (anyathākhyāti) – these are all, through the wondrous power of consciousness, indeed the various manifestations (vibhūtayaḥ) of self-manifestation (ātmakhyāti) itself.
आत्मख्यातिपदस्यार्थ आत्मख्यातिपदोज्झितः ।
अनाद्यन्तो निरुल्लेखः सोऽयमेकघनः स्थितः ॥ १० ॥
ātmakhyātipadasyārtha ātmakhyātipadojjhitaḥ ,
anādyanto nirullekhaḥ so'yamekaghanaḥ sthitaḥ 10
10. ātmakhyātipadasya arthaḥ ātmakhyātipada-ujjhitah
anādyantaḥ nirullekhaḥ saḥ ayam ekaghanaḥ sthitaḥ
10. ātmakhyātipadasya arthaḥ saḥ ayam anādyantaḥ nirullekhaḥ
ekaghanaḥ sthitaḥ yaḥ ātmakhyātipada-ujjhitah
10. The true meaning of the term self-manifestation (ātmakhyāti) is that which is itself transcending the term self-manifestation (ātmakhyāti). This reality is without beginning or end, indescribable, and exists as a singular, homogeneous mass.
तत्रेदं महदाख्यानं श्रृणु श्रवणभूषणम् ।
दूषणं द्वैतदृष्टीनां द्योतनं बोधभास्वतः ॥ ११ ॥
tatredaṃ mahadākhyānaṃ śrṛṇu śravaṇabhūṣaṇam ,
dūṣaṇaṃ dvaitadṛṣṭīnāṃ dyotanaṃ bodhabhāsvataḥ 11
11. tatra idam mahat ākhyānam śṛṇu śravaṇa-bhūṣaṇam
dūṣaṇam dvaita-dṛṣṭīnām dyotanam bodha-bhāsvataḥ
11. tatra śṛṇu idam mahat ākhyānam śravaṇa-bhūṣaṇam
dvaita-dṛṣṭīnām dūṣaṇam bodha-bhāsvataḥ dyotanam
11. In this regard, listen to this great narrative (ākhyāna), which is an ornament to the ears, a refutation for dualistic perspectives, and an illumination for the shining sun of knowledge.
अस्ति योजनकोटीनां सहस्राणि प्रमाणतः ।
आनीलकुड्यकठिना विमला विपुला शिला ॥ १२ ॥
asti yojanakoṭīnāṃ sahasrāṇi pramāṇataḥ ,
ānīlakuḍyakaṭhinā vimalā vipulā śilā 12
12. asti yojana-koṭīnām sahasrāṇi pramāṇataḥ
ā-nīla-kuḍya-kaṭhinā vimalā vipulā śilā
12. vimalā vipulā śilā ā-nīla-kuḍya-kaṭhinā
pramāṇataḥ yojana-koṭīnām sahasrāṇi asti
12. There exists a pure, vast, immense rock, solid as a blue wall, whose measure is thousands of crores of yojanas.
नसंधिबन्धा निबिडा वज्रसारा विसारिणी ।
अत्यन्तपुष्टकठिनजठराकाशनिर्मला ॥ १३ ॥
nasaṃdhibandhā nibiḍā vajrasārā visāriṇī ,
atyantapuṣṭakaṭhinajaṭharākāśanirmalā 13
13. na-sandhi-bandhā nibiḍā vajra-sārā visāriṇī
atyanta-puṣṭa-kaṭhina-jaṭhara-ākāśa-nirmalā
13. na-sandhi-bandhā nibiḍā vajra-sārā visāriṇī
atyanta-puṣṭa-kaṭhina-jaṭhara-ākāśa-nirmalā
13. It is not bound by connections, dense, adamantine, and pervading. It is extremely robust, hard, compact in its core, and as pure as space (ākāśa).
असंख्यकल्पनिचयमविनाशा घनाङ्गिका ।
कान्ताङ्गी निर्मलत्वेन व्योमरूपैव लक्ष्यते ॥ १४ ॥
asaṃkhyakalpanicayamavināśā ghanāṅgikā ,
kāntāṅgī nirmalatvena vyomarūpaiva lakṣyate 14
14. asaṅkhya-kalpa-nicayam avināśā ghanāṅgikā
kāntāṅgī nirmalatvena vyoma-rūpā eva lakṣyate
14. avināśā ghanāṅgikā kāntāṅgī asaṅkhya-kalpa-nicayam
nirmalatvena vyoma-rūpā eva lakṣyate
14. Imperishable, embodying an accumulation of countless aeons, possessing a compact form and a beautiful body, it is indeed perceived as having the very nature of space (vyoman) by its purity.
जातिस्तु ज्ञायते तस्या विशिष्टा नैव केनचित् ।
कथं कुत्र कदा चेति न विज्ञाता सदैव सा ॥ १५ ॥
jātistu jñāyate tasyā viśiṣṭā naiva kenacit ,
kathaṃ kutra kadā ceti na vijñātā sadaiva sā 15
15. jātiḥ tu jñāyate tasyāḥ viśiṣṭā na eva kenacit
katham kutra kadā ca iti na vijñātā sadā eva sā
15. tasyāḥ viśiṣṭā jātiḥ tu kenacit na eva jñāyate.
sā katham kutra kadā ca iti sadā eva na vijñātā.
15. But its specific origin (jāti) is not known by anyone. Indeed, how, where, or when it came to be is never truly known.
अन्तस्तस्यास्तु हृदये भूतधातुविवर्जिते ।
निबिडानन्तकठिना वज्रसाराऽविनाशिनी ॥ १६ ॥
antastasyāstu hṛdaye bhūtadhātuvivarjite ,
nibiḍānantakaṭhinā vajrasārā'vināśinī 16
16. antaḥ tasyāḥ tu hṛdaye bhūta-dhātu-vivarjite
nibiḍānanta-kaṭhinā vajra-sārā avināśinī
16. tu tasyāḥ hṛdaye bhūta-dhātu-vivarjite antaḥ
nibiḍānanta-kaṭhinā vajra-sārā avināśinī
16. But within its heart (hṛdaya), which is devoid of the gross elements (bhūta) and primary constituents (dhātu), it is dense, boundlessly firm, adamantine, and imperishable.
लेखामयानि विद्यन्ते स्वाङ्गभूतानि भूरिशः ।
पद्मजालानि शङ्खाश्च गदाश्चक्रादयस्तथा ॥ १७ ॥
lekhāmayāni vidyante svāṅgabhūtāni bhūriśaḥ ,
padmajālāni śaṅkhāśca gadāścakrādayastathā 17
17. lekhamayāni vidyante svāṅgabhūtāni bhūriśaḥ
padmajālāni śaṅkhāḥ ca gadāḥ cakrādayaḥ tathā
17. lekhamayāni svāṅgabhūtāni padmajālāni śaṅkhāḥ
gadāḥ cakrādayaḥ ca tathā bhūriśaḥ vidyante
17. Numerous forms composed of lines or marks, such as lotus formations, conch shells, maces, chakras, and so on, exist in abundance as its own inherent parts.
खं वायुः सलिलं तेजो वसुधेत्यभिधा कृता ।
नासीत्तत्र स्वलेखानां जीव इत्येव वै तया ॥ १८ ॥
khaṃ vāyuḥ salilaṃ tejo vasudhetyabhidhā kṛtā ,
nāsīttatra svalekhānāṃ jīva ityeva vai tayā 18
18. kham vāyuḥ salilam tejaḥ vasudhā iti abhidhā kṛtā
na āsīt tatra svalekhānām jīvaḥ iti eva vai tayā
18. kham vāyuḥ salilam tejaḥ vasudhā iti abhidhā kṛtā.
tatra svalekhānām jīvaḥ iti eva vai tayā na āsīt.
18. Space, air, water, fire, and earth – thus was the appellation made. Yet, among its own manifestations, a separate living being (jīva) was indeed not designated by it.
श्रीराम उवाच ।
शिलासौ चेतनं तस्याः कुत इत्युच्यतां मम ।
अचेतना शिला नाम कथं नाम करोति च ॥ १९ ॥
śrīrāma uvāca ,
śilāsau cetanaṃ tasyāḥ kuta ityucyatāṃ mama ,
acetanā śilā nāma kathaṃ nāma karoti ca 19
19. śrīrāmaḥ uvāca śilā asau cetanam tasyāḥ kutaḥ iti
ucyatām mama acetanā śilā nāma katham nāma karoti ca
19. śrīrāmaḥ uvāca asau śilā tasyāḥ cetanam kutaḥ iti
mama ucyatām acetanā śilā nāma katham nāma karoti ca
19. Shri Rama said: "From where does consciousness arise in this stone? Let it be told to me. How indeed can an unconscious stone act?"
श्रीवसिष्ठ उवाच ।
न चेतना न च जडा सा शिला विपुलोज्ज्वला ।
जातिं जानाति कस्तस्याः कस्तत्रान्यश्च विद्यते ॥ २० ॥
śrīvasiṣṭha uvāca ,
na cetanā na ca jaḍā sā śilā vipulojjvalā ,
jātiṃ jānāti kastasyāḥ kastatrānyaśca vidyate 20
20. śrīvasiṣṭhaḥ uvāca na cetanā na ca jaḍā sā śilā vipula
ujjvalā jātim jānāti kaḥ tasyāḥ kaḥ tatra anyaḥ ca vidyate
20. śrīvasiṣṭhaḥ uvāca sā vipula ujjvalā śilā na cetanā na ca
jaḍā kaḥ tasyāḥ jātim jānāti kaḥ anyaḥ ca tatra vidyate
20. Shri Vasishtha said: "That greatly radiant stone is neither conscious nor inert. Who knows its true nature? And who else exists there?"
श्रीराम उवाच ।
तस्याः पश्यति ता लेखाः कः कथं जठरस्थिताः ।
कथं वा केन सा भग्ना कदा नामेति मे वद ॥ २१ ॥
śrīrāma uvāca ,
tasyāḥ paśyati tā lekhāḥ kaḥ kathaṃ jaṭharasthitāḥ ,
kathaṃ vā kena sā bhagnā kadā nāmeti me vada 21
21. śrīrāma uvāca tasyāḥ paśyati tāḥ lekhāḥ kaḥ katham
jaṭharasthitāḥ katham vā kena sā bhagnā kadā nāma iti me vada
21. śrīrāma uvāca kaḥ katham jaṭharasthitāḥ tāḥ tasyāḥ lekhāḥ
paśyati vā katham kena sā bhagnā kadā nāma iti me vada
21. Shri Rama said: 'Who can see those destinies (lekhāḥ) situated within her womb, and how? Or how and by whom was she violated, and when? Please tell me this.'
श्रीवसिष्ठ उवाच ।
न भेत्तुं युज्यते सोग्रा न च भेत्ता च विद्यते ।
तथैवापारपर्यन्तदेहिन्यां सर्वमावृतम् ॥ २२ ॥
śrīvasiṣṭha uvāca ,
na bhettuṃ yujyate sogrā na ca bhettā ca vidyate ,
tathaivāpāraparyantadehinyāṃ sarvamāvṛtam 22
22. śrīvasiṣṭha uvāca na bhettum yujyate sā ugrā na ca bhettā
ca vidyate tathā eva apāraparayanta dehin'yām sarvam āvṛtam
22. śrīvasiṣṭha uvāca sā ugrā bhettum na yujyate ca bhettā na
ca vidyate tathā eva apāraparayanta dehin'yām sarvam āvṛtam
22. Shri Vasishtha said: 'It is not possible to penetrate her, the formidable one, nor is there any penetrator. Just so, within the embodied being, which is boundless and endless, everything is enveloped.'
लेखामयानि विद्यन्ते तत्रानन्तानि कोटरे ।
वृक्षपर्वतजालानि नगराणि पुराणि च ॥ २३ ॥
lekhāmayāni vidyante tatrānantāni koṭare ,
vṛkṣaparvatajālāni nagarāṇi purāṇi ca 23
23. lekhāmayāni vidyante tatra anantāni koṭare
vṛkṣaparvatajālāni nagarāṇi purāṇi ca
23. tatra koṭare anantāni lekhāmayāni
vṛkṣaparvatajālāni nagarāṇi purāṇi ca vidyante
23. There, within that cavity, exist infinite creations (lekhāmayāni) formed by destinies – networks of trees and mountains, cities, and towns.
तत्र लेखामयाः सन्ति देवदानवनामकाः ।
सूक्ष्मासूक्ष्मा निराकाराः साकारा इव पुत्रिकाः ॥ २४ ॥
tatra lekhāmayāḥ santi devadānavanāmakāḥ ,
sūkṣmāsūkṣmā nirākārāḥ sākārā iva putrikāḥ 24
24. tatra lekhāmayāḥ santi devadānavanāmakāḥ
sūkṣmāḥ asūkṣmāḥ nirākārāḥ sākārāḥ iva putrikāḥ
24. tatra lekhāmayāḥ devadānavanāmakāḥ sūkṣmāḥ
asūkṣmāḥ nirākārāḥ sākārāḥ putrikāḥ iva santi
24. There, beings formed by destinies (lekhāmayāḥ) exist, known as Devas and Danavas. They are both subtle and gross, appearing formless yet seemingly with form, like dolls or puppets.
आकाशनाम्नी तत्रास्ति लेखा वैपुल्यशालिनी ।
उपलेखाश्च सन्त्यस्या मध्ये चन्द्रार्कनामिकाः ॥ २५ ॥
ākāśanāmnī tatrāsti lekhā vaipulyaśālinī ,
upalekhāśca santyasyā madhye candrārkanāmikāḥ 25
25. ākāśanāmnī tatra asti lekhā vaipulyaśālinī
upalekhāḥ ca santi asyāḥ madhye candrārkanāmikāḥ
25. tatra ākāśanāmnī vaipulyaśālinī lekhā asti
asyāḥ madhye candrārkanāmikāḥ upalekhāḥ ca santi
25. There is a wide, extensive line named Akasha (Space). Within it, there are also sub-lines named after the Moon and the Sun.
श्रीराम उवाच ।
केन दृष्टा वद ब्रह्मँल्लेखास्तास्तत्र किंविधाः ।
कथं वा वद दृश्यन्ते निपिण्डोपलकोशगाः ॥ २६ ॥
śrīrāma uvāca ,
kena dṛṣṭā vada brahmaṃllekhāstāstatra kiṃvidhāḥ ,
kathaṃ vā vada dṛśyante nipiṇḍopalakośagāḥ 26
26. śrīrāma uvāca kena dṛṣṭā vada brahman lekhāḥ tāḥ tatra
kiṁvidhāḥ katham vā vada dṛśyante nipiṇḍopalakośagāḥ
26. śrīrāma uvāca brahman,
kena tatra tāḥ lekhāḥ dṛṣṭā (bhavatā),
kiṁvidhāḥ (ca santi)? vada vā katham nipiṇḍopalakośagāḥ (satyāḥ api) dṛśyante? vada
26. Shri Rama asked: "O Brahmin, please tell me, who saw those lines there, and of what nature are they? Also, tell me, how are they visible when they are located within a dense, rocky covering?"
श्रीवसिष्ठ उवाच ।
मया राघव ता दृष्टास्तादृश्यस्तत्र लेखिकाः ।
तवापीच्छा यदि भवेत्तत्तास्त्वमपि पश्यसि ॥ २७ ॥
śrīvasiṣṭha uvāca ,
mayā rāghava tā dṛṣṭāstādṛśyastatra lekhikāḥ ,
tavāpīcchā yadi bhavettattāstvamapi paśyasi 27
27. śrīvasiṣṭha uvāca mayā rāghava tāḥ dṛṣṭāḥ tādṛśyaḥ tatra
lekhikāḥ tava api icchā yadi bhavet tat tvam api paśyasi
27. śrīvasiṣṭha uvāca rāghava,
tādṛśyaḥ tāḥ lekhikāḥ tatra mayā dṛṣṭāḥ yadi tava api icchā bhavet,
tat tvam api tāḥ paśyasi
27. Shri Vasistha replied: "O Raghava, I have indeed seen those very lines there, just as they are. If you also have the desire, then you too shall see them."
श्रीराम उवाच ।
तादृशी वज्रसारा सा शिला भंक्तुं न युज्यते ।
तथापि भवता दृष्टा लेखास्तत्कोशगाः कथम् ॥ २८ ॥
śrīrāma uvāca ,
tādṛśī vajrasārā sā śilā bhaṃktuṃ na yujyate ,
tathāpi bhavatā dṛṣṭā lekhāstatkośagāḥ katham 28
28. śrīrāma uvāca tādṛśī vajrasārā sā śilā bhaṁktum na
yujyate tathā api bhavatā dṛṣṭā lekhāḥ tatkośagāḥ katham
28. śrīrāma uvāca sā tādṛśī vajrasārā śilā bhaṁktum na yujyate
tathā api bhavatā tatkośagāḥ lekhāḥ katham dṛṣṭā (abhuvan)?
28. Shri Rama asked: "That rock is extremely hard, like a diamond, and cannot be broken. Even so, how were those lines, which are situated within that covering, seen by you?"
श्रीवसिष्ठ उवाच ।
एतस्या जठरे राम लेखाहं जठरे स्थितः ।
तेन पश्यामि तत्रस्थो लेखाजालं तदक्षतम् ॥ २९ ॥
śrīvasiṣṭha uvāca ,
etasyā jaṭhare rāma lekhāhaṃ jaṭhare sthitaḥ ,
tena paśyāmi tatrastho lekhājālaṃ tadakṣatam 29
29. śrīvasiṣṭhaḥ uvāca | etasyāḥ
jaṭhare rāma lekhaḥ aham jaṭhare
sthitaḥ | tena paśyāmi tatrasthaḥ
lekhājālam tat akṣatam || 29 ||
29. Rāma,
śrīvasiṣṭhaḥ uvāca: etasyāḥ jaṭhare aham lekhaḥ jaṭhare sthitaḥ.
tena tatrasthaḥ tat akṣatam lekhājālam paśyāmi.
29. Sage Vasiṣṭha said: O Rāma, I am situated within her (this supreme existence's) womb as an 'inscription' (lekha), a subtle mark. Residing there, I perceive the entire imperishable network of inscriptions (lekhājālam), which constitutes the cosmic blueprint or eternal laws.
कोऽसौ शक्तोऽन्यथा भंक्तुं तां शिलामहमन्तरे ।
तत्सर्वं दृष्टवांस्तस्या अहं तत्रान्तरस्थितः ॥ ३० ॥
ko'sau śakto'nyathā bhaṃktuṃ tāṃ śilāmahamantare ,
tatsarvaṃ dṛṣṭavāṃstasyā ahaṃ tatrāntarasthitaḥ 30
30. kaḥ asau śaktaḥ anyathā bhaṅktum tām śilām aham antare |
tat sarvam dṛṣṭavān tasyāḥ aham tatra antarasthitaḥ || 30 ||
30. aham antare kaḥ asau anyathā tām śilām bhaṅktum śaktaḥ? aham tasyāḥ tat sarvam dṛṣṭavān,
tatra antarasthitaḥ (asmi).
30. Who else, apart from me, would be capable of shattering that fundamental reality (śilā) in any other way? I have indeed witnessed all of that concerning her (the supreme existence), being intimately situated within that very (reality).
श्रीराम उवाच ।
कासौ शिलाथ कश्च त्वं वद मे क्वासि संस्थितः ।
किमेतद्वदसि ब्रूहि किमेतद्दृष्टवानसि ॥ ३१ ॥
śrīrāma uvāca ,
kāsau śilātha kaśca tvaṃ vada me kvāsi saṃsthitaḥ ,
kimetadvadasi brūhi kimetaddṛṣṭavānasi 31
31. śrīrāmaḥ uvāca | kā asau śilā atha
kaḥ ca tvam vada me kva asi
saṃsthitaḥ | kim etat vadasi brūhi
kim etat dṛṣṭavān asi || 31 ||
31. śrīrāmaḥ uvāca: sā (api) śilā
kā? atha tvam ca kaḥ? me vada kva
asi saṃsthitaḥ? etat kim vadasi?
etat kim dṛṣṭavān asi? brūhi!
31. Lord Rāma said: What is that fundamental reality (śilā), and who are you? Tell me, where are you situated? What is this that you are speaking of? Please explain what you have seen.
श्रीवसिष्ठ उवाच ।
परमात्ममहासत्ता कथितैषा मया तव ।
अनयैव वचोभंग्या न त्वेषा विपुला शिला ॥ ३२ ॥
śrīvasiṣṭha uvāca ,
paramātmamahāsattā kathitaiṣā mayā tava ,
anayaiva vacobhaṃgyā na tveṣā vipulā śilā 32
32. śrīvasiṣṭhaḥ uvāca | paramātma-mahāsattā kathitā eṣā mayā
tava | anayā eva vacobhaṅgyā na tu eṣā vipulā śilā || 32 ||
32. śrīvasiṣṭhaḥ uvāca: eṣā paramātma-mahāsattā mayā tava kathitā.
anayā eva vacobhaṅgyā (kathitā asti).
eṣā tu vipulā śilā na.
32. Sage Vasiṣṭha said: This great existence of the Supreme Self (paramātman) has been described by me to you. It is by this very manner of speaking (vacobhaṅgī) that this is communicated, and not that it is truly a vast stone (śilā).
परमात्ममहासत्ताशिलाया जठरे वयम् ।
तच्छिलामांसमेवेमे सौषिर्यपरिवर्जिते ॥ ३३ ॥
paramātmamahāsattāśilāyā jaṭhare vayam ,
tacchilāmāṃsameveme sauṣiryaparivarjite 33
33. paramātma-mahāsattā-śilāyāḥ jaṭhare vayam
tat-śilā-māṃsam eva ime sauṣirya-parivarjite
33. vayam paramātma-mahāsattā-śilāyāḥ jaṭhare
ime eva sauṣirya-parivarjite tat-śilā-māṃsam
33. We exist within the core of the great rock of the Supreme Self's (paramātman) ultimate reality. And these (two aspects of us) are indeed the dense, unblemished substance of that very rock, entirely devoid of any emptiness.
तच्छिलाङ्गं नभो विद्धि तच्छिलाङ्गं सदागतिः ।
तच्छिलाङ्गं क्रियाशब्दा वासना कालकल्पना ॥ ३४ ॥
tacchilāṅgaṃ nabho viddhi tacchilāṅgaṃ sadāgatiḥ ,
tacchilāṅgaṃ kriyāśabdā vāsanā kālakalpanā 34
34. tat-śilā-aṅgam nabhaḥ viddhi tat-śilā-aṅgam sadāgatiḥ
tat-śilā-aṅgam kriyā-śabdāḥ vāsanāḥ kāla-kalpanāḥ
34. nabhaḥ tat-śilā-aṅgam viddhi; sadāgatiḥ tat-śilā-aṅgam;
kriyā-śabdāḥ vāsanāḥ kāla-kalpanāḥ tat-śilā-aṅgam
34. Know that ether (ākāśa) is an aspect of that rock; the ever-moving air is an aspect of that rock; and actions, words, innate tendencies (vāsanā), and conceptualizations of time are all aspects of that very rock.
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहंकार इतीदं तत्तच्छिलाङ्गमुदाहृतम् ॥ ३५ ॥
bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca ,
ahaṃkāra itīdaṃ tattacchilāṅgamudāhṛtam 35
35. bhūmiḥ āpaḥ analaḥ vāyuḥ kham manaḥ buddhiḥ eva
ca ahaṅkāraḥ iti idam tat tat-śilā-aṅgam udāhṛtam
35. bhūmiḥ āpaḥ analaḥ vāyuḥ kham manaḥ buddhiḥ eva
ca ahaṅkāraḥ iti idam tat tat-śilā-aṅgam udāhṛtam
35. Earth, water, fire, air, ether (ākāśa), mind, intellect, and ego (ahaṅkāra) - this entire collection has been declared to be an aspect of that very rock.
परमात्ममहासत्ता शिला मांसमिमे वयम् ।
सर्व एव ततोऽनन्येऽप्यन्ये त्विति च विद्महे ॥ ३६ ॥
paramātmamahāsattā śilā māṃsamime vayam ,
sarva eva tato'nanye'pyanye tviti ca vidmahe 36
36. paramātma-mahāsattā śilā māṃsam ime vayam sarve
eva tataḥ ananye api tu anye iti ca vidmahe
36. vayam ime paramātma-mahāsattā śilā māṃsam; sarve
eva tataḥ ananye api tu anye iti ca vidmahe
36. We, with our two aspects, are the very rock and substance of the Supreme Self's (paramātman) ultimate reality. And thus, we know that all of us are indeed non-different from that (Supreme Self's reality), yet also distinct.
चिन्मात्रैकात्मिका येयं किलातिमहती शिला ।
एतस्या व्यतिरेकेण क्व तदस्ति किमुच्यताम् ॥ ३७ ॥
cinmātraikātmikā yeyaṃ kilātimahatī śilā ,
etasyā vyatirekeṇa kva tadasti kimucyatām 37
37. This large stone is the great rock of Divine Intellect, and there is nothing whatever, which is beside and beyond its intelligence. Say then if there be any such thing and what it bears.
शुद्धं वेदनमेवेदं घटावटपटादिकम् ।
यथा स्वप्ने तथा भाति जलमूर्मितया यथा ॥ ३८ ॥
śuddhaṃ vedanamevedaṃ ghaṭāvaṭapaṭādikam ,
yathā svapne tathā bhāti jalamūrmitayā yathā 38
38. All things are but mere notions of them, as those of a pot or cot, a picture and all others; they appear in us as our dreams, and rise before us as the waves of water.
इदं ब्रह्म घनं सर्वं चिन्मात्रघनमाततम् ।
परमार्थघनं शान्तं सर्वमेकघनं विदुः ॥ ३९ ॥
idaṃ brahma ghanaṃ sarvaṃ cinmātraghanamātatam ,
paramārthaghanaṃ śāntaṃ sarvamekaghanaṃ viduḥ 39
39. It is all the substance of Brahma and the essence of the great Intellect, which fills and pervades the whole; know therefore all these as one, with the substantiality of the Supreme spirit, and all as quiet and calm as itself.
एकं महाचिति शिलोदरमेव सर्वं सौषिर्यवर्जितमपारमनादिमध्यम् ।
तेनात्मनैव कलिता कलनात्मनेयं सर्गो जगद्भुवनमित्यपि दृश्यनाम्नी ॥ ४० ॥
ekaṃ mahāciti śilodarameva sarvaṃ sauṣiryavarjitamapāramanādimadhyam ,
tenātmanaiva kalitā kalanātmaneyaṃ sargo jagadbhuvanamityapi dṛśyanāmnī 40
40. Thus all this plenum is situated, in the bosom of the great rock of the intellect; which is without its beginning, middle and end, and without any hole therein, or doorway thereto. Therefore it is the Supreme soul only which contemplates in itself, and produces (as the object of its thought), this ideal creation of the universe (or the one converted into many), and which passes under the title of the visible or phenomenal world.

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 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 (current chapter) 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