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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-168

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श्रीवसिष्ठ उवाच ।
अबुद्धिपूर्वमेवागो यथा शाखाविचित्रताम् ।
करोत्येवमजश्चित्राः सर्गाभासः ख एव खम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
abuddhipūrvamevāgo yathā śākhāvicitratām ,
karotyevamajaścitrāḥ sargābhāsaḥ kha eva kham 1
1. śrīvasiṣṭhaḥ uvāca abuddhipūrvam eva agaḥ yathā śākhāvicikratām
karoti evam ajaḥ ca citrāḥ sargābhāsaḥ khaḥ eva kham
1. śrīvasiṣṭhaḥ uvāca yathā agaḥ abuddhipūrvam eva śākhāvicikratām
karoti evam ajaḥ ca citrāḥ sargābhāsaḥ khaḥ eva kham
1. Śrī Vasiṣṭha said: Just as a tree (aga) spontaneously creates a diversity of branches without any prior conscious intention, similarly, the unborn (aja) [Supreme Being] manifests the variegated appearances of creation (sargābhāsa) within space itself (kha eva kham), which is its own nature.
यथा करोत्यबुद्ध्यादिरावर्तादि पयोनिधिः ।
तथा करोति खे स्वात्मा सर्वेशः सर्ववेदनाः ॥ २ ॥
yathā karotyabuddhyādirāvartādi payonidhiḥ ,
tathā karoti khe svātmā sarveśaḥ sarvavedanāḥ 2
2. yathā karoti abuddhi-ādiḥ āvarta-ādiḥ payonidhiḥ
tathā karoti khe svātmā sarveśaḥ sarvavedanāḥ
2. yathā payonidhiḥ abuddhi-ādiḥ āvarta-ādiḥ karoti
tathā svātmā sarveśaḥ khe sarvavedanāḥ karoti
2. Just as the ocean (payonidhi) spontaneously generates whirlpools (āvarta) and other phenomena without conscious intention (abuddhi), similarly, the supreme Self (svātman), the Lord of all (sarveśa), creates all perceptions (sarvavedanā) within space (khe), which is its own nature.
तासां स्वसंविदामेव ततः स कुरुते स्वयम् ।
मनो बुद्धिरहंकार इत्याद्या विविधाभिधाः ॥ ३ ॥
tāsāṃ svasaṃvidāmeva tataḥ sa kurute svayam ,
mano buddhirahaṃkāra ityādyā vividhābhidhāḥ 3
3. The Lord gives also to the sensible part of his creation, their internal faculties of the mind, understanding and egoism, as also many other powers under different appellations.
अबुद्धिपूर्वमारम्भो दृश्यरूपः स्वतश्चितेः ।
संकल्प्यमानो बुद्ध्यादिस्तरङ्गादिर्यथाम्बुधेः ॥ ४ ॥
abuddhipūrvamārambho dṛśyarūpaḥ svataściteḥ ,
saṃkalpyamāno buddhyādistaraṅgādiryathāmbudheḥ 4
4. The phenomenal world is the production of the insensible Intellect, whose volitive faculties are as loose as the rolling eddies of rivers and seas.
चिन्मात्रात्संप्रवर्तन्ते मनोबुद्ध्यादयस्तथा ।
आवर्तकणकल्लोलवीचयो वारिधेर्यथा ॥ ५ ॥
cinmātrātsaṃpravartante manobuddhyādayastathā ,
āvartakaṇakallolavīcayo vāridheryathā 5
5. The mind and understanding and all mental faculties, proceed from the Divine Intellect; in the same manner as the whirlpools and eddies, and waves and surges rise on the surface of the sea.
भित्तिमात्रं यथा चित्रजगदालोकमात्रकम् ।
चिति चिद्व्योममात्रात्म तथैवाभासमात्रकम् ॥ ६ ॥
bhittimātraṃ yathā citrajagadālokamātrakam ,
citi cidvyomamātrātma tathaivābhāsamātrakam 6
6. As a picture is nothing except its canvas, so the world which is no more than a painting, is drawn on the substratum of the intellect; and this is a vacuous substance, with the lustre of the world in it.
अबुद्धिपूर्वमारम्भो नियत्या संनिवेशवान् ।
यथा संपद्यते वृत्ते तथा सर्गात्मकश्चिति ॥ ७ ॥
abuddhipūrvamārambho niyatyā saṃniveśavān ,
yathā saṃpadyate vṛtte tathā sargātmakaściti 7
7. abuddhipūrvam ārambhaḥ niyatyā saṃniveśavān |
yathā sampadyate vṛtte tathā sargātmakaḥ citi ||
7. abuddhipūrvam ārambhaḥ niyatyā saṃniveśavān (asti) yathā
vṛtte sampadyate tathā citī sargātmakaḥ (sampadyate)
7. A beginning that is not preceded by conscious thought (abuddhipūrvam) becomes established by natural law (niyati). Just as a process (vṛtta) naturally unfolds, so too does the creative nature (sargātmaka) manifest itself within consciousness (citi).
तरौ गुलुच्छकादीनां यथान्यः कुरुतेऽभिधाः ।
तथा चिद्वृक्षपुष्पादिपृथ्व्यादिविहिताभिधम् ॥ ८ ॥
tarau gulucchakādīnāṃ yathānyaḥ kurute'bhidhāḥ ,
tathā cidvṛkṣapuṣpādipṛthvyādivihitābhidham 8
8. tarau gulucchakādīnām yathā anyaḥ kurute abhidhāḥ
| tathā citvṛkṣapuṣpādipṛthvyādivihitābhidham ||
8. yathā anyaḥ tarau gulucchakādīnām abhidhāḥ kurute tathā
cit-vṛkṣa-puṣpa-ādi-pṛthvī-ādi-vihita-abhidham (kurute)
8. Just as one assigns various names (abhidhāḥ) to things like flower clusters and other parts on a tree, so too are names such as 'tree,' 'flower,' 'earth,' and so on, assigned to consciousness (citi).
अनन्यत्पुष्पपत्रादि यथा नाम महातरोः ।
तथैवानन्यदेवेदं चिद्व्योम्नः परमात्मनः ॥ ९ ॥
ananyatpuṣpapatrādi yathā nāma mahātaroḥ ,
tathaivānanyadevedaṃ cidvyomnaḥ paramātmanaḥ 9
9. ananyat puṣpapatrādi yathā nāma mahātaroḥ | tathā
eva ananyat eva idam citvyomnaḥ paramātmanaḥ ||
9. yathā puṣpa-patra-ādi nāma mahātaroḥ ananyat (asti) tathā
eva idam cit-vyomnaḥ parama-ātmanaḥ eva ananyat (asti)
9. Just as a flower, leaf, and so on, are not distinct (ananya) from the great tree (mahātaru), so too is this (idam) not distinct (ananya) from the consciousness-space (citvyoman), which is the Supreme Self (paramātman).
तराववयवेप्वन्यः करोति विविधाभिधाः ।
चिद्व्योमात्मनि सर्वेषु भूत्वान्य इव खात्मसु ॥ १० ॥
tarāvavayavepvanyaḥ karoti vividhābhidhāḥ ,
cidvyomātmani sarveṣu bhūtvānya iva khātmasu 10
10. tarau avayaveṣu anyaḥ karoti vividhāḥ abhidhāḥ |
citvyomātmani sarveṣu bhūtvā anyaḥ iva kha ātmasu ||
10. yathā anyaḥ tarau avayaveṣu vividhāḥ
abhidhāḥ karoti (tathā)
citvyomātmani sarveṣu kha-ātmasu
anyaḥ iva bhūtvā (abhidhāḥ karoti)
10. Just as a person assigns various names (abhidhāḥ) to the parts (avayava) of a tree, so too, in the consciousness-space (citvyoman) which is the (Supreme) Self (ātman), are names assigned to all its individual manifestations (khātmasu), having appeared as if distinct.
चित्तरोः पल्लवाः सर्गाश्चित्त्वादेव न सन्त्यलम् ।
कार्यकारणवद्भाति स एव स्वप्नवत्स्वयम् ॥ ११ ॥
cittaroḥ pallavāḥ sargāścittvādeva na santyalam ,
kāryakāraṇavadbhāti sa eva svapnavatsvayam 11
11. cittaroḥ pallavāḥ sargāḥ cittvāt eva na santi alam
kāryakāraṇavat bhāti saḥ eva svapnavat svayam
11. cittaroḥ pallavāḥ sargāḥ cittvāt eva alam na santi
saḥ eva kāryakāraṇavat svapnavat svayam bhāti
11. The creations (sarga), which are like the leaves of the mind (citta)-tree, do not truly exist independently from consciousness (cit) itself. That very (consciousness) appears by itself, manifesting as cause and effect, just like a dream (svapna).
वक्षि चेत्कथमेतस्माद्व्यर्थं तदनुभूयते ।
सर्गाद्यमुत्र स्वप्नादिष्वेषु कोऽपह्नवं भजेत् ॥ १२ ॥
vakṣi cetkathametasmādvyarthaṃ tadanubhūyate ,
sargādyamutra svapnādiṣveṣu ko'pahnavaṃ bhajet 12
12. vakṣi cet katham etasmāt vyartham tat anubhūyate
sargādyam amutra svapnādiṣu eṣu kaḥ apahnavam bhajet
12. cet vakṣi,
etasmāt tat katham vyartham anubhūyate? amutra eṣu sargādyam svapnādiṣu kaḥ apahnavam bhajet?
12. If you ask, 'How can that (creation) be experienced from this (consciousness) as meaningless or unreal?' (Then I say:) Who would deny the reality of these experiences, such as creations (sarga) or dreams (svapna) and the like, in that context?
तरावाकारवत्येषा कल्पना रचिता यथा ।
चितेराकाशमात्रायास्तथैषा कल्पना कृता ॥ १३ ॥
tarāvākāravatyeṣā kalpanā racitā yathā ,
citerākāśamātrāyāstathaiṣā kalpanā kṛtā 13
13. tarau ākāravati eṣā kalpanā racitā yathā
citeḥ ākāśamātrāyāḥ tathā eṣā kalpanā kṛtā
13. yathā ākāravati tarau eṣā kalpanā racitā,
tathā ākāśamātrāyāḥ citeḥ eṣā kalpanā kṛtā
13. Just as this conceptualization (kalpanā) is created within a tree that has a specific form, similarly, this conceptualization (kalpanā) is made within consciousness (cit), which is merely like space.
यथा गन्धादयः पुष्पे गगने शून्यतादयः ।
यथा स्पन्दादयो वायौ तथा बुद्ध्यादयः परे ॥ १४ ॥
yathā gandhādayaḥ puṣpe gagane śūnyatādayaḥ ,
yathā spandādayo vāyau tathā buddhyādayaḥ pare 14
14. yathā gandhādayaḥ puṣpe gagane śūnyatādayaḥ
yathā spandādayaḥ vāyau tathā buddhyādayaḥ pare
14. yathā puṣpe gandhādayaḥ,
gagane śūnyatādayaḥ; yathā vāyau spandādayaḥ,
tathā pare buddhyādayaḥ
14. Just as scents and the like are in a flower, and emptiness and the like are in the sky; just as movements and the like are in the wind, similarly, intellect (buddhi) and the like are in the Supreme (Brahman).
यथा गन्धादयः पुष्पे गगने शून्यतादयः ।
यथा स्पन्दादयो वायौ तथेमाः सृष्टयश्चिति ॥ १५ ॥
yathā gandhādayaḥ puṣpe gagane śūnyatādayaḥ ,
yathā spandādayo vāyau tathemāḥ sṛṣṭayaściti 15
15. yathā gandhādayaḥ puṣpe gagane śūnyatādayaḥ
yathā spandādayaḥ vāyau tathā imāḥ sṛṣṭayaḥ citi
15. yathā gandhādayaḥ puṣpe śūnyatādayaḥ gagane
yathā spandādayaḥ vāyau tathā imāḥ sṛṣṭayaḥ citi
15. Just as fragrances and other qualities are inherent in a flower, emptiness and similar qualities are in the sky, and vibrations and so on are in the wind, so too are these creations inherent in consciousness (cit).
यथा खानिलपुष्पाणां शून्यतास्पन्दगन्धदृक् ।
शून्यरूपानुभूता च तथा सर्गस्थितिश्चिति ॥ १६ ॥
yathā khānilapuṣpāṇāṃ śūnyatāspandagandhadṛk ,
śūnyarūpānubhūtā ca tathā sargasthitiściti 16
16. yathā kha-anila-puṣpāṇām śūnyatā-spanda-gandha-dṛk
śūnya-rūpā anubhūtā ca tathā sarga-sthitiḥ citi
16. yathā kha-anila-puṣpāṇām śūnyatā-spanda-gandha-dṛk
śūnya-rūpā anubhūtā ca tathā sarga-sthitiḥ citi
16. Just as the nature of emptiness, vibration, and fragrance – pertaining to space, wind, and flowers respectively – is experienced as formless, so too are creation and sustenance found in consciousness (cit).
न पृथक् शून्यता व्योम्नो न पृथग्द्रवताम्भसः ।
न पृथक् कुसुमाद्गन्धो नानिलात्स्पन्दन पृथक् ॥ १७ ॥
na pṛthak śūnyatā vyomno na pṛthagdravatāmbhasaḥ ,
na pṛthak kusumādgandho nānilātspandana pṛthak 17
17. na pṛthak śūnyatā vyomnaḥ na pṛthak dravatā ambhasaḥ
na pṛthak kusumāt gandhaḥ na anilāt spandaḥ na pṛthak
17. śūnyatā vyomnaḥ na pṛthak,
dravatā ambhasaḥ na pṛthak,
gandhaḥ kusumāt na pṛthak,
spandaḥ anilāt na pṛthak
17. Emptiness is not separate from space, nor is liquidity separate from water. Fragrance is not separate from a flower, and vibration is not separate from the wind.
अग्नेर्न पृथगुष्णत्वं पृथक् शैत्यं च नो हिमात् ।
चिद्व्योमैकात्मनः स्वच्छान्न जगत्पृथगीश्वरात् ॥ १८ ॥
agnerna pṛthaguṣṇatvaṃ pṛthak śaityaṃ ca no himāt ,
cidvyomaikātmanaḥ svacchānna jagatpṛthagīśvarāt 18
18. agneḥ na pṛthak uṣṇatvam pṛthak śaityam ca na himāt
cit-vyoma-eka-ātmanaḥ svacchāt na jagat pṛthak īśvarāt
18. uṣṇatvam agneḥ na pṛthak,
śaityam ca himāt na pṛthak.
jagat cit-vyoma-eka-ātmanaḥ svacchāt īśvarāt na pṛthak
18. Warmth is not separate from fire, and coldness is not separate from ice. Similarly, the world (jagat) is not separate from the Lord (īśvara), who is the pure, unitary Self (ātman) identical with the space of consciousness (cit).
सर्गादावेव यद्व्योम्नि स्वप्नाद्धृदि च दृश्यते ।
अकारणं तच्चिद्व्योम्नः कथमन्यद्भवेत्किल ॥ १९ ॥
sargādāveva yadvyomni svapnāddhṛdi ca dṛśyate ,
akāraṇaṃ taccidvyomnaḥ kathamanyadbhavetkila 19
19. sargādau eva yat vyomni svapnāt hṛdi ca dṛśyate
akāraṇam tat citvyomnaḥ katham anyat bhavet kila
19. yat sargādau eva vyomni ca svapnāt hṛdi dṛśyate
tat akāraṇam citvyomnaḥ anyat katham kila bhavet
19. That which appears in the expanse of consciousness (citvyoman) at the very beginning of creation, and is seen within the mind (hṛd) just as in a dream, is without a cause. How, then, could it truly be different from that consciousness-space (citvyoman)?
स्वप्न एवात्र दृष्टान्तो नित्यदृष्टो विचार्यताम् ।
चिन्मात्रव्यतिरेकेण सारं किं तत्र कथ्यताम् ॥ २० ॥
svapna evātra dṛṣṭānto nityadṛṣṭo vicāryatām ,
cinmātravyatirekeṇa sāraṃ kiṃ tatra kathyatām 20
20. svapnaḥ eva atra dṛṣṭāntaḥ nityadṛṣṭaḥ vicāryatām
cinmātravyātirekeṇa sāram kim tatra kathyatām
20. atra svapnaḥ nityadṛṣṭaḥ dṛṣṭāntaḥ eva vicāryatām
cinmātravyātirekeṇa tatra kim sāram kathyatām
20. Let a dream, which is an experience always observed, be considered as the example here. Apart from pure consciousness (citmātra), what essence (sāra) could possibly be attributed to it?
तदिदं बुद्धिसंस्कारदृश्यमित्यादिका स्मृतिः ।
न संभवति यत्तत्त्वं कथयेदं कथं भवेत् ॥ २१ ॥
tadidaṃ buddhisaṃskāradṛśyamityādikā smṛtiḥ ,
na saṃbhavati yattattvaṃ kathayedaṃ kathaṃ bhavet 21
21. tat idam buddhisaṃskāradṛśyam iti ādikā smṛtiḥ na
saṃbhavati yat tattvam kathayet idam katham bhavet
21. idam buddhisaṃskāradṛśyam iti ādikā smṛtiḥ yat tattvam
na saṃbhavati idam katham kathayet katham bhavet
21. A recollection (smṛti) such as "this is perceived as an effect of mental impressions (buddhisaṃskāra)" cannot be applicable to ultimate reality (tattva). If it is not ultimate reality, how can this (perception through impressions) truly come into being?
यत्तत्र दृष्टं तदिह स्मृतिकाले भवेद्यदि ।
नानुभूयेत तत्तत्र कैवैकस्य द्विधा स्थितिः ॥ २२ ॥
yattatra dṛṣṭaṃ tadiha smṛtikāle bhavedyadi ,
nānubhūyeta tattatra kaivaikasya dvidhā sthitiḥ 22
22. yat tatra dṛṣṭam tat iha smṛtikāle bhavet yadi na
anubhūyeta tat tatra kā eva ekasya dvidhā sthitiḥ
22. yat tatra dṛṣṭam tat yadi iha smṛtikāle bhavet tat
tatra na anubhūyeta ekasya dvidhā sthitiḥ eva kā
22. If that which was seen in the past were to exist here at the time of recollection (smṛtikāla), then that original perception would not have been experienced in its past context. What, then, could be the twofold state of a single entity?
तस्मादावर्तवृत्त्येदं काकतालीयवज्जगत् ।
चिति यद्भाति तत्रैषा पश्चात्स्वप्नादिकल्पना ॥ २३ ॥
tasmādāvartavṛttyedaṃ kākatālīyavajjagat ,
citi yadbhāti tatraiṣā paścātsvapnādikalpanā 23
23. tasmāt āvarta-vṛttyā idam kāka-tālīyavat jagat
citi yat bhāti tatra eṣā paścāt svapna-ādi-kalpanā
23. tasmāt idam jagat āvarta-vṛttyā kāka-tālīyavat yat citi bhāti,
eṣā paścāt svapna-ādi-kalpanā.
23. Therefore, this world, which appears in consciousness through recurring cycles and spontaneously, like the crow and the palm fruit (kākatālīyavat), is subsequently revealed to be mere imagination, like dreams and similar illusions.
अबुद्धिपूर्वं संपन्ने सर्गे वीच्यादयो यथा ।
संनिवेशः स्थितिः पश्चात्स्वयं संपद्यते तथा ॥ २४ ॥
abuddhipūrvaṃ saṃpanne sarge vīcyādayo yathā ,
saṃniveśaḥ sthitiḥ paścātsvayaṃ saṃpadyate tathā 24
24. abuddhi-pūrvam sampanne sarge vīcyādayaḥ yathā
saṃniveśaḥ sthitiḥ paścāt svayam saṃpadyate tathā
24. yathā abuddhi-pūrvam vīcyādayaḥ sampanne sarge [bhavanti],
tathā saṃniveśaḥ sthitiḥ [ca] paścāt svayam saṃpadyate.
24. Just as waves and similar phenomena appear unintentionally (abuddhipūrvam) in a created manifestation (sarge), so too, their arrangement (saṃniveśa) and stability (sthiti) come into being spontaneously (svayam) afterwards.
जातमेव न तज्जातं जातं यत्कारणं विना ।
यतोऽजातं तदेवाद्य तत्समं संस्थितं तथा ॥ २५ ॥
jātameva na tajjātaṃ jātaṃ yatkāraṇaṃ vinā ,
yato'jātaṃ tadevādya tatsamaṃ saṃsthitaṃ tathā 25
25. jātam eva na tat jātam jātam yat kāraṇam vinā yataḥ
ajātam tat eva adya tat samam saṃsthitam tathā
25. yat kāraṇam vinā jātam,
tat jātam eva na.
yataḥ [hi] ajātam,
tat eva adya tat samam tathā saṃsthitam.
25. Indeed, that which appears to be born (jātam eva) without a cause (kāraṇam vinā) is not truly born (na tat jātam). Since it is unborn (ajātām), that very thing (tat eva) remains established (saṃsthitam) in that same [unborn] state (tat samam) even today (adya), thus.
अबुद्धिपूर्वं संजाता रत्नादीनां यथार्चिषः ।
सत्तैव संनिवेशेन तथैवासां जगद्दृशाम् ॥ २६ ॥
abuddhipūrvaṃ saṃjātā ratnādīnāṃ yathārciṣaḥ ,
sattaiva saṃniveśena tathaivāsāṃ jagaddṛśām 26
26. abuddhi-pūrvam saṃjātāḥ ratna-ādīnām yathā arciṣaḥ
sattā eva saṃniveśena tathā eva āsām jagat-dṛśām
26. yathā ratna-ādīnām arciṣaḥ abuddhi-pūrvam saṃjātāḥ,
tathā eva āsām jagat-dṛśām sattā eva saṃniveśena [bhavati].
26. Just as the rays (arciṣaḥ) of jewels (ratnādīnām) and similar things arise spontaneously (abuddhipūrvam saṃjātāḥ), so too, the very existence (sattā eva) of these world-appearances (jagaddṛśām) comes about through their arrangement (saṃniveśena) in the same way (tathaiva).
यथाकथंचिदेवेदमादौ संपद्यते जगत् ।
पश्चाद्गृह्णाति नियतिमावर्तोऽब्धाविवात्मनि ॥ २७ ॥
yathākathaṃcidevedamādau saṃpadyate jagat ,
paścādgṛhṇāti niyatimāvarto'bdhāvivātmani 27
27. yathākathañcit eva idam ādau saṃpadyate jagat
paścāt gṛhṇāti niyatim āvartaḥ abdhau iva ātmani
27. idam jagat ādau yathākathañcit eva saṃpadyate
paścāt niyatim gṛhṇāti abdhau āvartaḥ iva ātmani
27. This world (jagat) somehow or other comes into existence initially. Afterwards, it assumes a fixed order (niyati), just as a whirlpool in the ocean (abdhi) takes on its form within itself (ātman).
चिद्व्योम्नि स्वप्नजालानि चिज्जगन्त्यपकारणम् ।
प्रवर्तन्ते निवर्तन्ते शून्यशून्यात्मकान्यपि ॥ २८ ॥
cidvyomni svapnajālāni cijjagantyapakāraṇam ,
pravartante nivartante śūnyaśūnyātmakānyapi 28
28. cit-vyomni svapna-jālāni cit-jaganti apa-kāraṇam
pravartante nivartante śūnya-śūnya-ātmāni api
28. cit-vyomni svapna-jālāni cit-jaganti apa-kāraṇam
api pravartante nivartante śūnya-śūnya-ātmāni
28. Within the expanse of consciousness (cit-vyoma), dream-networks (svapna-jāla) and worlds of consciousness (cit-jagat) emerge and dissolve without any fundamental cause, being in their essence (ātman) utterly empty.
यावत्सर्वमथान्योन्यं याति कारणतां चिरम् ।
तेषां शून्यात्मका एव पदार्था ईश्वरादयः ॥ २९ ॥
yāvatsarvamathānyonyaṃ yāti kāraṇatāṃ ciram ,
teṣāṃ śūnyātmakā eva padārthā īśvarādayaḥ 29
29. yāvat sarvam atha anyonyam yāti kāraṇatām ciram
teṣām śūnya-ātmakāḥ eva padārthāḥ īśvara-ādayaḥ
29. yāvat sarvam anyonyam ciram kāraṇatām yāti atha
teṣām īśvara-ādayaḥ padārthāḥ eva śūnya-ātmakāḥ
29. As long as everything mutually takes on the role of a cause for a prolonged period, then even such entities as Īśvara (God) and others are, in their very nature (ātman), utterly empty.
जायते शून्यमेवेदं शून्यमेव च वर्धते ।
ननु शून्यतयात्यन्तं शून्यमेव विनश्यति ॥ ३० ॥
jāyate śūnyamevedaṃ śūnyameva ca vardhate ,
nanu śūnyatayātyantaṃ śūnyameva vinaśyati 30
30. jāyate śūnyam eva idam śūnyam eva ca vardhate
nanu śūnyatayā atyantam śūnyam eva vinaśyati
30. idam śūnyam eva jāyate ca śūnyam eva vardhate
nanu śūnyatayā atyantam śūnyam eva vinaśyati
30. This (world/phenomenon) is born as mere emptiness (śūnya), and it also grows as mere emptiness. Indeed, it utterly perishes as mere emptiness.
शून्यं कचत्यशून्याभं दृष्टान्तं स्वप्नमत्र यः ।
अपह्णुतेऽनुभूतं स पशुभर्तृकुकं कुधीः ॥ ३१ ॥
śūnyaṃ kacatyaśūnyābhaṃ dṛṣṭāntaṃ svapnamatra yaḥ ,
apahṇute'nubhūtaṃ sa paśubhartṛkukaṃ kudhīḥ 31
31. śūnyam kacati aśūnyābham dṛṣṭāntam svapnam atra
yaḥ apahṇute anubhūtam saḥ paśubhartṛkukam kudhīḥ
31. atra yaḥ anubhūtam śūnyam aśūnyābham dṛṣṭāntam svapnam apahṇute,
saḥ kudhīḥ paśubhartṛkukam
31. Here, whoever denies the experienced reality - which, though inherently void, appears as if not void, like a dream example - that foolish (kudhīḥ) person acts like a brutish animal-herder.
असदेवेदमाभाति भ्रान्तिमात्रं सुकृत्रिमम् ।
चिच्चमत्कारमात्रात्म ज्ञे सन्मात्रकृत्रिमम् ॥ ३२ ॥
asadevedamābhāti bhrāntimātraṃ sukṛtrimam ,
ciccamatkāramātrātma jñe sanmātrakṛtrimam 32
32. asat eva idam ābhāti bhrāntimātram sukṛtrimam
cit camatkāramātrātma jñe sanmātrakṛtrimam
32. idam asat eva ābhāti,
bhrāntimātram sukṛtrimam.
cit camatkāramātrātma,
jñe,
sanmātrakṛtrimam
32. This [world] appears indeed as non-existent (asat), a mere illusion, profoundly artificial. O Consciousness (cit), whose very nature (ātman) is solely wondrous manifestation, O Knower (jña), [this world is] merely an artificial creation from pure existence (sat).
अयं चिरस्थसंकल्पः सर्गप्रलयविभ्रमः ।
ज्ञानं स्वभावकचनमज्ञानं भ्रान्तिजृम्भणम् ॥ ३३ ॥
ayaṃ cirasthasaṃkalpaḥ sargapralayavibhramaḥ ,
jñānaṃ svabhāvakacanamajñānaṃ bhrāntijṛmbhaṇam 33
33. ayam cirasthasaṃkalpaḥ sargapralayavibhramaḥ
jñānam svabhāvakacanam ajñānam bhrāntijṛmbhaṇam
33. ayam cirasthasaṃkalpaḥ sargapralayavibhramaḥ.
jñānam svabhāvakacanam,
ajñānam bhrāntijṛmbhaṇam
33. This [cosmic illusion] is a long-standing resolve (saṃkalpa), a delusion (vibhrama) of creation and dissolution. True knowledge (jñāna) is the manifestation of one's intrinsic nature (svabhāva), while ignorance (ajñāna) is the proliferation of illusion (bhrānti).
झटित्युदेति ब्रह्मात्म दृश्यं दृष्टमकारणम् ।
खे सुषुप्तादिव स्वप्नः पश्चान्नियतिमृच्छति ॥ ३४ ॥
jhaṭityudeti brahmātma dṛśyaṃ dṛṣṭamakāraṇam ,
khe suṣuptādiva svapnaḥ paścānniyatimṛcchati 34
34. jhaṭiti udeti brahmātma dṛśyam dṛṣṭam akāraṇam
khe suṣuptāt iva svapnaḥ paścāt niyatim ṛcchati
34. jhaṭiti brahmātma dṛśyam dṛṣṭam akāraṇam udeti.
svapnaḥ khe suṣuptāt iva,
paścāt niyatim ṛcchati
34. Suddenly, the visible world (dṛśyam), whose nature (ātman) is Brahman (brahman), arises, perceived as uncaused. Like a dream (svapna) appearing from deep sleep (suṣupti) in the ethereal space (khe), it subsequently (paścāt) attains a fixed order (niyati).
काकतालीयवच्चित्त्वाच्चिति दृश्यं प्रकाशते ।
स्वयमेव स्वभावस्थमावर्तादि यथाम्बुधौ ॥ ३५ ॥
kākatālīyavaccittvācciti dṛśyaṃ prakāśate ,
svayameva svabhāvasthamāvartādi yathāmbudhau 35
35. kākatālīyavat citvāt citi dṛśyam prakāśate
svayam eva svabhāvastham āvartādi yathā ambudhau
35. yathā ambudhau āvartādi svabhāvastham svayam
eva kākatālīyavat citvāt citi dṛśyam prakāśate
35. Just as whirlpools and similar phenomena spontaneously appear, abiding in their own nature within the ocean, so too, the objective world manifests within consciousness (cit) from consciousness itself, as if by a 'crow-palm' (kākatālīya) coincidence.
ईदृशो नाम चिद्धातुरयमाकाशमात्रकः ।
यदित्थं नाम कचति जगद्रूपेण चिद्वपुः ॥ ३६ ॥
īdṛśo nāma ciddhāturayamākāśamātrakaḥ ,
yaditthaṃ nāma kacati jagadrūpeṇa cidvapuḥ 36
36. īdṛśaḥ nāma citdhātuḥ ayam ākāśamātrakaḥ
yat ittham nāma kacati jagatrūpeṇa cidvapuḥ
36. īdṛśaḥ nāma ayam ākāśamātrakaḥ citdhātuḥ
yat ittham nāma cidvapuḥ jagatrūpeṇa kacati
36. Indeed, such is this element of consciousness (cit-dhātu), which is merely like space, that the very embodiment of consciousness (cit-vapus) manifests in this way as the form of the world.
तेन चिद्रूपिणा पश्चाद्दृश्येनात्मनि कल्पिताः ।
संज्ञाः स्मृत्यादिपृथ्व्यादिबुद्ध्यादिकलनात्मिकाः ॥ ३७ ॥
tena cidrūpiṇā paścāddṛśyenātmani kalpitāḥ ,
saṃjñāḥ smṛtyādipṛthvyādibuddhyādikalanātmikāḥ 37
37. tena citrūpiṇā paścāt dṛśyena ātmani kalpitāḥ
saṃjñāḥ smṛtyādipṛthvyādibuddhyādikalanātmikāḥ
37. paścāt tena citrūpiṇā dṛśyena ātmani
smṛtyādipṛthvyādibuddhyādikalanātmikāḥ saṃjñāḥ kalpitāḥ
37. Subsequently, by that which has the form of consciousness (cit-rūpin) and by the objective world (dṛśya), concepts (saṃjñā) are imagined within the self (ātman). These concepts consist of things like memory (smṛti) and earth, and are characterized by intellectual (buddhi) conceptualizations and so forth.
श्रीराम उवाच ।
एवं स्थिते हे भगवन्बुद्धिसंस्कारतः स्मृतिः ।
इति किं प्राप्यते ब्रूहि संबुद्धा यदि न स्मृतिः ॥ ३८ ॥
śrīrāma uvāca ,
evaṃ sthite he bhagavanbuddhisaṃskārataḥ smṛtiḥ ,
iti kiṃ prāpyate brūhi saṃbuddhā yadi na smṛtiḥ 38
38. śrīrāmaḥ uvāca evam sthite he bhagavan buddhisaṃskārataḥ
smṛtiḥ iti kim prāpyate brūhi sambuddhā yadi na smṛtiḥ
38. śrīrāmaḥ uvāca he bhagavan evam sthite yadi sambuddhā
smṛtiḥ na buddhisaṃskārataḥ smṛtiḥ iti kim prāpyate brūhi
38. Śrī Rāma said: O Venerable One, if this is the situation, that memory (smṛti) arises from intellectual impressions (buddhi-saṃskāra), then please explain what is attained if memory (smṛti) is absent in a fully enlightened (sambuddha) state.
श्रीवसिष्ठ उवाच ।
श्रृणु राम भिनद्म्येनं प्रश्नं सिंह इवेभकम् ।
अभेदं स्थापयाम्येकमालोकमिव भास्करः ॥ ३९ ॥
śrīvasiṣṭha uvāca ,
śrṛṇu rāma bhinadmyenaṃ praśnaṃ siṃha ivebhakam ,
abhedaṃ sthāpayāmyekamālokamiva bhāskaraḥ 39
39. śrīvasiṣṭha uvāca śṛṇu rāma bhinadmi enam praśnam siṃhaḥ
iva ibhakam abhedam sthāpayāmi ekam ālokam iva bhāskaraḥ
39. śrīvasiṣṭha uvāca rāma śṛṇu enam praśnam siṃhaḥ ibhakam
iva bhinadmi ekam abhedam bhāskaraḥ ālokam iva sthāpayāmi
39. Śrī Vasiṣṭha spoke: "Listen, Rama. I will dissect this question like a lion tearing apart a small elephant. I will establish the singular non-dual reality, just as the sun manifests light."
विद्यते जगदात्मेदं दृश्यं चिन्मात्रकोटरे ।
अनुत्कीर्णा यथा वृक्षे वनस्था शालभञ्जिका ॥ ४० ॥
vidyate jagadātmedaṃ dṛśyaṃ cinmātrakoṭare ,
anutkīrṇā yathā vṛkṣe vanasthā śālabhañjikā 40
40. vidyate jagadātma idam dṛśyam cinmātrakoṭare
anutkīrṇā yathā vṛkṣe vanasthā śālabhañjikā
40. idam dṛśyam jagadātma cinmātrakoṭare vidyate
yathā vanasthā śālabhañjikā vṛkṣe anutkīrṇā
40. This visible world-self (jagadātman) exists within the core of pure consciousness (cit), just as an uncarved tree-nymph (śālabhañjikā) is implicitly present within a forest tree.
उद्धरेद्वृक्षतस्तक्षा कदाचिच्छालभञ्जिकाम् ।
अद्वितीयाच्चितिस्तम्भादुत्कीर्णां कः करोति ताम् ॥ ४१ ॥
uddharedvṛkṣatastakṣā kadācicchālabhañjikām ,
advitīyāccitistambhādutkīrṇāṃ kaḥ karoti tām 41
41. uddharet vṛkṣataḥ takṣā kadācit śālabhañjikām
advitīyāt citistambhāt utkīrṇām kaḥ karoti tām
41. takṣā kadācit vṛkṣataḥ śālabhañjikām uddharet
advitīyāt citistambhāt tām utkīrṇām kaḥ karoti
41. A carpenter might sometimes carve a tree-nymph (śālabhañjikā) out of a tree. But who can carve out that (world/self) from the singular, non-dual pillar of consciousness (cit)?
स्तम्भे जडेन सा व्यक्तिमनुत्कीर्णेह गच्छति ।
चिति त्वन्तर्गता चित्त्वादेवात्मन्येव भात्यलम् ॥ ४२ ॥
stambhe jaḍena sā vyaktimanutkīrṇeha gacchati ,
citi tvantargatā cittvādevātmanyeva bhātyalam 42
42. stambhe jaḍena sā vyaktim anutkīrṇā iha gacchati
citi tu antargatā cittvāt eva ātmani eva bhāti alam
42. iha stambhe jaḍena sā anutkīrṇā vyaktim gacchati tu
citi antargatā cittvāt eva ātmani eva alam bhāti
42. Here, in an inert pillar, that (nymph), even while uncarved, attains (potential) manifestation. But in consciousness (cit), that which is inherent shines forth perfectly within the Self (ātman) itself, simply by virtue of its conscious nature.
भासमाना त्वनुत्कीर्णदेहैवापि च खात्मिका ।
स्वरूपादच्युता चैव चिन्मात्रादात्मनि स्थिता ॥ ४३ ॥
bhāsamānā tvanutkīrṇadehaivāpi ca khātmikā ,
svarūpādacyutā caiva cinmātrādātmani sthitā 43
43. bhāsamānā tu anutkīrṇadehā eva api ca khātmikā
svarūpāt acyutā ca eva cinmātrāt ātmani sthitā
43. bhāsamānā tu anutkīrṇadehā eva api ca khātmikā
svarūpāt acyutā ca eva cinmātrāt ātmani sthitā
43. Though radiant and self-existent, with a form that is not physically manifest, it remains unswerving from its essential nature. It abides in the Self (ātman), originating from pure consciousness.
सर्गादौ सर्गकलनाः करोति कलनावती ।
सा चित्स्वभावतः स्वप्ने खात्मन्यद्योदितामिव ॥ ४४ ॥
sargādau sargakalanāḥ karoti kalanāvatī ,
sā citsvabhāvataḥ svapne khātmanyadyoditāmiva 44
44. sā cit kalanāvatī sargādau sargakalanāḥ karoti
svabhāvataḥ svapne khātmani adyoditām iva
44. sā cit kalanāvatī sargādau sargakalanāḥ karoti
svabhāvataḥ svapne khātmani adyoditām iva
44. That consciousness (cit), which possesses the power of imagination, generates creative formations at the beginning of creation. It does so spontaneously, by its very nature, just as in a dream, it manifests something newly arisen within its own self.
आकाश एव हृदये परमाकाशरूपिणी ।
संकल्पयति चिच्छालभञ्जिकाः स्वात्मनात्मनि ॥ ४५ ॥
ākāśa eva hṛdaye paramākāśarūpiṇī ,
saṃkalpayati cicchālabhañjikāḥ svātmanātmani 45
45. paramākāśarūpiṇī ākāśe eva hṛdaye
cicchālabhañjikāḥ svātmanā ātmani saṃkalpayati
45. paramākāśarūpiṇī ākāśe eva hṛdaye
cicchālabhañjikāḥ svātmanā ātmani saṃkalpayati
45. She, having the form of the supreme space (ākāśa), imagines forms of consciousness (cicchālabhañjikāḥ) within the heart, which is itself space, by her own self, within the Self (ātman).
इयं ब्रह्मकला सेह चिन्मात्रकलना त्वियम् ।
इयं चितिरियं जीवस्त्वहंकारस्त्वसाविति ॥ ४६ ॥
iyaṃ brahmakalā seha cinmātrakalanā tviyam ,
iyaṃ citiriyaṃ jīvastvahaṃkārastvasāviti 46
46. iyam brahmakalā sā iha cinmātrākalanā tu iyam
iyam citiḥ iyam jīvaḥ tu ahaṅkāraḥ tu asau iti
46. iyam brahmakalā sā iha cinmātrākalanā tu iyam
iyam citiḥ iyam jīvaḥ tu ahaṅkāraḥ tu asau iti
46. This is a manifestation of Brahman (brahmakalā). This, here, is indeed a formation of pure consciousness (cinmātrākalanā). This is consciousness (citi), this is the individual soul (jīva), and that is the ego (ahaṅkāra) – such are these various aspects.
इयं बुद्धिरियं चित्तमयं काल इदं नभः ।
अयं सोऽहं क्रिया चेयमिदं तन्मात्रपञ्चकम् ॥ ४७ ॥
iyaṃ buddhiriyaṃ cittamayaṃ kāla idaṃ nabhaḥ ,
ayaṃ so'haṃ kriyā ceyamidaṃ tanmātrapañcakam 47
47. iyam buddhiḥ iyam cittam ayam kālaḥ idam nabhaḥ
ayam saḥ aham kriyā ca iyam idam tanmātrapañcakam
47. iyam buddhiḥ iyam cittam ayam kālaḥ idam nabhaḥ
ayam saḥ aham kriyā ca iyam idam tanmātrapañcakam
47. This is the intellect, this is the mind, this is time, this is space. This is that 'I' (aham), and this is action; this is the group of five subtle elements (tanmātras).
इन्द्रियाणामिदं वृन्दं पुर्यष्टकमिदं स्मृतम् ।
इहातिवाहिको देहस्तथायं चाधिभौतिकः ॥ ४८ ॥
indriyāṇāmidaṃ vṛndaṃ puryaṣṭakamidaṃ smṛtam ,
ihātivāhiko dehastathāyaṃ cādhibhautikaḥ 48
48. indriyāṇām idam vṛndam puryaṣṭakam idam smṛtam
iha ativāhikaḥ dehaḥ tathā ayam ca ādhibhautikaḥ
48. indriyāṇām idam vṛndam puryaṣṭakam idam smṛtam
iha ativāhikaḥ dehaḥ tathā ayam ca ādhibhautikaḥ
48. This collection of senses, this (which is called) the subtle body (pury-aṣṭaka), is remembered. Here (is) the subtle (ativāhika) body, and so also this gross (ādhibhautika) body.
ब्रह्माहं शंकरश्चाहमुपेन्द्रोऽहमहं रविः ।
इदं बाह्यमिदं चान्तरयं सर्ग इदं जगत् ॥ ४९ ॥
brahmāhaṃ śaṃkaraścāhamupendro'hamahaṃ raviḥ ,
idaṃ bāhyamidaṃ cāntarayaṃ sarga idaṃ jagat 49
49. brahmā aham śaṅkaraḥ ca aham upendraḥ aham aham raviḥ
idam bāhyam idam ca āntaram ayam sargaḥ idam jagat
49. brahmā aham śaṅkaraḥ ca aham upendraḥ aham aham raviḥ
idam bāhyam idam ca āntaram ayam sargaḥ idam jagat
49. I am Brahmā, and I am Śaṅkara; I am Upendra (Viṣṇu), and I am Ravi (the Sun). This is external, and this is internal; this is creation, this is the universe.
इत्यादिकलनाजालं चिद्व्योमैवातिनिर्मलम् ।
तस्मात्क्वैते पदार्थौघाः क्व स्मृतिः क्व द्वयैकते ॥ ५० ॥
ityādikalanājālaṃ cidvyomaivātinirmalam ,
tasmātkvaite padārthaughāḥ kva smṛtiḥ kva dvayaikate 50
50. iti ādi kalanājālam cit vyoma eva atinirmalam tasmāt
kva ete padārthaoghāḥ kva smṛtiḥ kva dvayaikate
50. iti ādi kalanājālam cit vyoma eva atinirmalam tasmāt
kva ete padārthaoghāḥ kva smṛtiḥ kva dvayaikate
50. This network of imaginings and so forth, (all) this is the exceedingly pure consciousness-space (cit-vyoma) itself. Therefore, where are these multitudes of objects? Where is memory? Where are duality and unity?
अकारणकमेवेति जगदाभोगिखण्डकः ।
सर्गादौ स्वप्नवद्भाति खे खात्मैव विकारिवत् ॥ ५१ ॥
akāraṇakameveti jagadābhogikhaṇḍakaḥ ,
sargādau svapnavadbhāti khe khātmaiva vikārivat 51
51. akāraṇakam eva iti jagat ābhogikhaṇḍakaḥ sargādau
svapnavat bhāti khe khātmā eva vikārivat
51. jagat ābhogikhaṇḍakaḥ akāraṇakam eva iti sargādau svapnavat bhāti.
khe khātmā eva vikārivat.
51. This entire fragmented world (jagat), which is truly without a cause, appears at the beginning of creation just like a dream. It is as if space (ākāśa) itself, within space, undergoes modification.
व्योम्न्येव कचति व्योम चिन्मये चिन्मयं हि यत् ।
बुद्धं तदेव तेनैव जगद्वोधात्क्व तज्जगत् ॥ ५२ ॥
vyomnyeva kacati vyoma cinmaye cinmayaṃ hi yat ,
buddhaṃ tadeva tenaiva jagadvodhātkva tajjagat 52
52. vyomni eva kacati vyoma cinmaye cinmayam hi yat
buddham tat eva tena eva jagat bodhāt kva tat jagat
52. hi yat cinmayam cinmaye kacati,
vyoma eva vyomni (yathā).
tat jagat tena eva buddham.
jagat bodhāt kva tat jagat?
52. Indeed, just as space (ākāśa) manifests within space itself, so too does consciousness (cinmaya) manifest within consciousness, for it is consciousness. That [world (jagat)] is understood solely by that [consciousness], and from the very understanding (bodha) of the world, where then is that world [as a separate entity]?
क्व स्मृतिः क्व च वा स्वप्नः क्व कालाः कलनाश्च काः ।
चिदाभानमिदं भाति शान्तं शून्यमिवाम्बरे ॥ ५३ ॥
kva smṛtiḥ kva ca vā svapnaḥ kva kālāḥ kalanāśca kāḥ ,
cidābhānamidaṃ bhāti śāntaṃ śūnyamivāmbare 53
53. kva smṛtiḥ kva ca vā svapnaḥ kva kālāḥ kalanāḥ ca
kāḥ cidābhānam idam bhāti śāntam śūnyam iva ambare
53. smṛtiḥ kva? ca vā svapnaḥ kva? kālāḥ kva? ca kalanāḥ kāḥ? idam cidābhānam ambare śūnyam iva śāntam bhāti.
53. Where is memory (smṛti)? And where is dream? Where are the times, and what are the mental conceptions (kalanā)? This conscious manifestation (cidābhāna) shines forth peacefully, like emptiness in the sky.
यदन्तश्चिद्धनस्यास्ति तद्वहिर्भूततां गतम् ।
वस्तुतस्तु न तद्बाह्यं नान्तः सन्मात्रकादृते ॥ ५४ ॥
yadantaściddhanasyāsti tadvahirbhūtatāṃ gatam ,
vastutastu na tadbāhyaṃ nāntaḥ sanmātrakādṛte 54
54. yat antaḥ citghanasya asti tat bahirbhūtatām gatam
vastutaḥ tu na tat bāhyam na antaḥ sanmātrakāt ṛte
54. yat citghanasya antaḥ asti,
tat bahirbhūtatām gatam.
vastutaḥ tu tat bāhyam na,
na antaḥ,
sanmātrakāt ṛte.
54. Whatever is within the dense consciousness (citghana) has assumed the state of being external. But in reality (vastutaḥ), that [phenomenon] is neither external nor internal, except for pure existence (sanmātra).
निरस्तावयवाच्छान्तादनाख्याद्यत्प्रवर्तते ।
अकारणं भवेद्भूतं तदन्धाः कथमन्यथा ॥ ५५ ॥
nirastāvayavācchāntādanākhyādyatpravartate ,
akāraṇaṃ bhavedbhūtaṃ tadandhāḥ kathamanyathā 55
55. nirastāvayavāt śāntāt anākhyāt yat pravartate
akāraṇam bhavet bhūtam tat andhāḥ katham anyathā
55. andhāḥ yat nirastāvayavāt śāntāt anākhyāt pravartate
tat bhūtam akāraṇam katham bhavet anyathā
55. How could any existing thing be without cause, O blind ones, when it manifests from that which is partless, tranquil, and unnameable? It cannot be otherwise.
तस्माद्यादृक्परं ब्रह्म तादृग्दृश्यमिदं परम् ।
यदेव चिन्नभः स्वप्ने तदेव स्वप्नपत्तनम् ॥ ५६ ॥
tasmādyādṛkparaṃ brahma tādṛgdṛśyamidaṃ param ,
yadeva cinnabhaḥ svapne tadeva svapnapattanam 56
56. tasmāt yādṛk param brahma tādṛk dṛśyam idam param
yat eva cit nabhaḥ svapne tat eva svapna-pattanam
56. tasmāt yādṛk param brahma tādṛk idam param dṛśyam.
yat eva cit nabhaḥ svapne tat eva svapna-pattanam.
56. Therefore, whatever the nature of the supreme (brahman) is, such exactly is this visible world. Just as consciousness (cit) appears as the spacious sky in a dream, so too does it become the dream-city.
न किंचित्किंचनापीदं दृश्यमस्ति मनागपि ।
क्व रजः पूर्णजलधौ क्व दृश्यं परमाम्बरे ॥ ५७ ॥
na kiṃcitkiṃcanāpīdaṃ dṛśyamasti manāgapi ,
kva rajaḥ pūrṇajaladhau kva dṛśyaṃ paramāmbare 57
57. na kiñcit kiñcana api idam dṛśyam asti manāk api
kva rajaḥ pūrṇa-jaladhau kva dṛśyam parama-ambare
57. idam dṛśyam na kiñcit kiñcana api manāk api asti.
pūrṇa-jaladhau rajaḥ kva? parama-ambare dṛśyam kva?
57. This visible world (dṛśyam) is not anything at all, not even slightly real. Where is a speck of dust in a boundless ocean? And where is the visible world in the supreme, infinite space?
तच्चेदं भाति वा किंचित्तच्चिन्मात्रमचेत्यकम् ।
अकचत्त्वेव संशान्तमात्मनीत्थमवस्थितम् ॥ ५८ ॥
taccedaṃ bhāti vā kiṃcittaccinmātramacetyakam ,
akacattveva saṃśāntamātmanītthamavasthitam 58
58. tat ca idam bhāti vā kiñcit tat cit-mātram acetyakam
akacattve eva saṃśāntam ātmani ittham avasthitam
58. ca cet idam kiñcit bhāti,
tat acetyakam cit-mātram (eva asti).
tat eva saṃśāntam akacattve ātmani ittham avasthitam (asti).
58. And if this (world) appears as anything at all, it is merely pure consciousness (cit), which is unperceivable as an object. It is perfectly tranquil, existing in the Self (ātman) as non-manifestation itself.
पूर्णाद्वै ब्रह्मणः पूर्णमप्यनुद्धतमुद्धृतम् ।
इवेदं भाति भारूपमाभानं परमात्मकम् ॥ ५९ ॥
pūrṇādvai brahmaṇaḥ pūrṇamapyanuddhatamuddhṛtam ,
ivedaṃ bhāti bhārūpamābhānaṃ paramātmakam 59
59. pūrṇāt evai brahmaṇaḥ pūrṇam api anuddhatam uddhṛtam
| iva idam bhāti bhārūpam ābhānam paramātmakam ||
59. pūrṇāt evai brahmaṇaḥ pūrṇam uddhṛtam api anuddhatam
idam bhārūpam paramātmakam ābhānam iva bhāti
59. Indeed, from the complete (brahman), the complete (creation) is extracted, yet it remains undiminished. This [universe] thus shines forth as a luminous manifestation (ābhāna) having the nature of the supreme Self (ātman).
इत्थं मयि प्रकथयत्यनुभूयभानमप्युच्चकैर्बत जनस्य विमूढतान्तः ।
स्वप्ने जगद्वपुषि जाग्रदिति प्रतीतिं नाद्यापि यत्त्यजति नाम विदन्नपि द्राक् ॥ ६० ॥
itthaṃ mayi prakathayatyanubhūyabhānamapyuccakairbata janasya vimūḍhatāntaḥ ,
svapne jagadvapuṣi jāgraditi pratītiṃ nādyāpi yattyajati nāma vidannapi drāk 60
60. ittham mayi prakathayati anubhūyamānam api
uccakaiḥ bata janasya vimūḍhatāntaḥ |
svapne jagat vapuṣi jāgrat iti pratītim na
adya api yat tyajati nāma vidan api drāk ||
60. bata! ittham mayi prakathayati anubhūyamānam
api uccakaiḥ janasya vimūḍhatāntaḥ
yat svapne jagat vapuṣi jāgrat iti pratītim
vidan api drāk nāma na adya api tyajati
60. Alas! Even as I explain this loudly, and even as it is directly experienced, the profound delusion (vimūḍhatā) of people is such that, even knowing the truth quickly, they still do not abandon the conviction that this world-body, which is like a dream (svapna), is awake or real.

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 Chapter 167 Chapter 168 (current chapter) 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