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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-173

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श्रीराम उवाच ।
सर्वानुभवरूपस्य तथा सर्वात्मनोऽप्ययम् ।
अनन्तस्यात्मतत्त्वस्य देहेऽपि किमहंग्रहः ॥ १ ॥
śrīrāma uvāca ,
sarvānubhavarūpasya tathā sarvātmano'pyayam ,
anantasyātmatattvasya dehe'pi kimahaṃgrahaḥ 1
1. śrīrāma uvāca sarvānubhavarūpasya tathā sarvātmanaḥ api
ayam anantasya ātmatattvasya dehe api kim ahaṅgrahaḥ
1. śrīrāma uvāca.
sarvānubhavarūpasya tathā sarvātmanaḥ anantasya ātmatattvasya ayam api dehe api ahaṅgrahaḥ kim?
1. Śrī Rāma said: 'How is it possible that there is ego-identification (ahaṅgrahā) with the body, even for the infinite essence (tattva) of the Self (ātman) which is the very form of all experience and the Self (ātman) of all beings?'
चितः पाषाणकाष्ठत्वं स्वप्नादिषु कथं भवेत् ।
इदं पाषाणकाष्ठादि कथं नास्त्यस्ति वा कथम् ॥ २ ॥
citaḥ pāṣāṇakāṣṭhatvaṃ svapnādiṣu kathaṃ bhavet ,
idaṃ pāṣāṇakāṣṭhādi kathaṃ nāstyasti vā katham 2
2. citaḥ pāṣāṇakāṣṭhatvam svapnādiṣu katham bhavet
idam pāṣāṇakāṣṭhādi katham na asti asti vā katham
2. citaḥ pāṣāṇakāṣṭhatvam svapnādiṣu katham bhavet? idam pāṣāṇakāṣṭhādi katham na asti,
vā katham asti?
2. How can consciousness (cit) manifest as the state of stone or wood, for example, in dreams and similar experiences? Furthermore, regarding this stone, wood, and so on, how can it be considered non-existent, or how can it be considered existent?
श्रीवसिष्ठ उवाच ।
शरीरिणो यथा हस्ते हस्ततायां यथाग्रहः ।
सर्वात्मनस्तथा देहे देहतायां तथाग्रहः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
śarīriṇo yathā haste hastatāyāṃ yathāgrahaḥ ,
sarvātmanastathā dehe dehatāyāṃ tathāgrahaḥ 3
3. śrīvasiṣṭhaḥ uvāca śarīriṇaḥ yathā haste hastatāyām yathā
grahaḥ sarvātmanaḥ tathā dehe dehatāyām tathā grahaḥ
3. śrīvasiṣṭhaḥ uvāca śarīriṇaḥ yathā haste hastatāyām grahaḥ,
tathā sarvātmanaḥ dehe dehatāyām grahaḥ
3. Śrī Vasiṣṭha said: Just as an embodied being has an apprehension (graha) of "hand-ness" in a hand, similarly, the universal Self (ātman) has an apprehension of "body-ness" in a body.
पादपस्य यथा पत्रे पत्रतायां यथाग्रहः ।
सर्वात्मनस्तथा वृक्षे वृक्षतायां तथाग्रहः ॥ ४ ॥
pādapasya yathā patre patratāyāṃ yathāgrahaḥ ,
sarvātmanastathā vṛkṣe vṛkṣatāyāṃ tathāgrahaḥ 4
4. pādapasya yathā patre patratāyām yathā grahaḥ
sarvātmanaḥ tathā vṛkṣe vṛkṣatāyām tathā grahaḥ
4. pādapasya yathā patre patratāyām grahaḥ,
tathā sarvātmanaḥ vṛkṣe vṛkṣatāyām grahaḥ
4. Just as one perceives "leaf-ness" in a leaf of a tree, so too does the universal Self (ātman) perceive "tree-ness" in a tree.
आकाशस्य यथा शून्ये शून्यतायां यथाग्रहः ।
सर्वात्मनस्तथा द्रव्ये द्रव्यतायां तथाग्रहः ॥ ५ ॥
ākāśasya yathā śūnye śūnyatāyāṃ yathāgrahaḥ ,
sarvātmanastathā dravye dravyatāyāṃ tathāgrahaḥ 5
5. ākāśasya yathā śūnye śūnyatāyām yathā grahaḥ
sarvātmanaḥ tathā dravye dravyatāyām tathā grahaḥ
5. ākāśasya yathā śūnye śūnyatāyām grahaḥ,
tathā sarvātmanaḥ dravye dravyatāyām grahaḥ
5. Just as one perceives "emptiness" in the void (śūnya) for space (ākāśa), so too does the universal Self (ātman) perceive "substance-ness" in a substance.
स्वप्नोचितः स्वप्नपुरे रूपतायां यथाग्रहः ।
सर्वात्मनस्तथा स्वप्नजाग्रदादौ तथाग्रहः ॥ ६ ॥
svapnocitaḥ svapnapure rūpatāyāṃ yathāgrahaḥ ,
sarvātmanastathā svapnajāgradādau tathāgrahaḥ 6
6. svapna ucitaḥ svapnapure rūpatāyām yathā grahaḥ
sarvātmanaḥ tathā svapnajāgradādau tathā grahaḥ
6. yathā svapna ucitaḥ svapnapure rūpatāyām grahaḥ,
tathā sarvātmanaḥ svapnajāgradādau tathā grahaḥ
6. Just as for one accustomed to dreams, there is a perception of "form-ness" in a dream-city, so too does the universal Self (ātman) have a similar apprehension in dream, waking, and other states.
यथागेन्द्रे दृषद्वृक्षवार्यादौ स तथाग्रहः ।
तथा सर्वात्मनोऽगेन्द्रपुरतायां तथाग्रहः ॥ ७ ॥
yathāgendre dṛṣadvṛkṣavāryādau sa tathāgrahaḥ ,
tathā sarvātmano'gendrapuratāyāṃ tathāgrahaḥ 7
7. yathā agendre dṛṣad-vṛkṣa-vāri-ādau saḥ tathāgrahaḥ
| tathā sarvātmanaḥ agendra-puratāyām tathāgrahaḥ
7. yathā agendre dṛṣad-vṛkṣa-vāri-ādau saḥ tathāgrahaḥ
tathā sarvātmanaḥ agendra-puratāyām tathāgrahaḥ
7. Just as there is an identification or firm conviction (āgraha) in a great mountain (agendra) with (its constituent parts like) rocks, trees, and water, etc., similarly, for the all-pervading Self (sarvātman), there is such an identification (āgraha) with the state of being a prominent mountain (or other inert forms).
शरीरस्य यथा केशनखादिषु यथाग्रहः ।
सर्वात्मनस्तथा काष्ठदृषदादौ तथाग्रहः ॥ ८ ॥
śarīrasya yathā keśanakhādiṣu yathāgrahaḥ ,
sarvātmanastathā kāṣṭhadṛṣadādau tathāgrahaḥ 8
8. śarīrasya yathā keśa-nakha-ādiṣu yathāgrahaḥ |
sarvātmanaḥ tathā kāṣṭha-dṛṣad-ādau tathāgrahaḥ
8. yathā śarīrasya keśa-nakha-ādiṣu yathāgrahaḥ
tathā sarvātmanaḥ kāṣṭha-dṛṣad-ādau tathāgrahaḥ
8. Just as there is an identification (āgraha) with hair, nails, etc., as parts of one's own body, so too for the all-pervading Self (sarvātman), there is such an identification (āgraha) with wood, stone, and other inanimate objects.
चित एव यथा स्वप्ने भवेत्काष्ठोपलादिता ।
चिदाकाशस्य सर्गादौ तथैवावयवादिता ॥ ९ ॥
cita eva yathā svapne bhavetkāṣṭhopalāditā ,
cidākāśasya sargādau tathaivāvayavāditā 9
9. citaḥ eva yathā svapne bhavet kāṣṭha-upala-āditā
| cit-ākāśasya sarga-ādau tathā eva avayava-āditā
9. yathā citaḥ eva svapne kāṣṭha-upala-āditā bhavet
tathā eva sarga-ādau cit-ākāśasya avayava-āditā
9. Just as consciousness (cit) itself takes on the appearance of wood, stone, etc., in a dream, so too, at the beginning of creation, the pure consciousness (citākāśa) takes on the nature of having parts and divisions.
चेतनाचेतनात्मैकं पुरुषस्य यथा वपुः ।
नखकेशजलाकाशधर्ममाकारभासुरम् ॥ १० ॥
cetanācetanātmaikaṃ puruṣasya yathā vapuḥ ,
nakhakeśajalākāśadharmamākārabhāsuram 10
10. cetana-acetana-ātma-ekam puruṣasya yathā vapuḥ
| nakha-keśa-jala-ākāśa-dharmam ākāra-bhāsuram
10. yathā puruṣasya vapuḥ cetana-acetana-ātma-ekam
nakha-keśa-jala-ākāśa-dharmam ākāra-bhāsuram
10. Just as the body (vapu) of the cosmic person (puruṣa) is unified in its nature (ātman) as both conscious and unconscious, having the intrinsic nature (dharma) of nails, hair, water, and space, and shining with diverse forms.
चेतनाचेतनात्मैकं तथा सर्वात्मनो वपुः ।
जङ्गमं स्थावरमयं किंतु नित्यमनाकृति ॥ ११ ॥
cetanācetanātmaikaṃ tathā sarvātmano vapuḥ ,
jaṅgamaṃ sthāvaramayaṃ kiṃtu nityamanākṛti 11
11. cetanācetanaātmaikam tathā sarvaātmanaḥ vapuḥ
jaṅgamam sthāvaramayam kintu nityam anākṛti
11. sarvaātmanaḥ vapuḥ cetanācetanaātmaikam tathā
jaṅgamam sthāvaramayam kintu nityam anākṛti
11. The body (vapuḥ) of the universal Self (ātman) is one, encompassing both conscious and unconscious elements, and comprising both the moving and the stationary. Yet, this body is eternal and formless.
यथास्थितं शाम्यतीदं सम्यग्ज्ञानवतो जगत् ।
स्वप्ने स्वप्नपरिज्ञातुर्यथा दृष्टार्थसंभ्रमः ॥ १२ ॥
yathāsthitaṃ śāmyatīdaṃ samyagjñānavato jagat ,
svapne svapnaparijñāturyathā dṛṣṭārthasaṃbhramaḥ 12
12. yathāsthitam śāmyati idam samyakjñānavataḥ jagat
svapne svapnaparigñātuḥ yathā dṛṣṭaarthasaṃbhramaḥ
12. samyakjñānavataḥ idam jagat yathāsthitam śāmyati
yathā svapne svapnaparigñātuḥ dṛṣṭaarthasaṃbhramaḥ
12. For one who possesses perfect knowledge, this world, as it exists, becomes tranquil, just as the illusion of perceived objects in a dream ceases for the one who understands the dream.
चिन्मात्राकाशमेवेदं न द्रष्टास्ति न दृश्यता ।
इति मौनमलं स्वप्नद्रष्टुर्यत्सा प्रबुद्धता ॥ १३ ॥
cinmātrākāśamevedaṃ na draṣṭāsti na dṛśyatā ,
iti maunamalaṃ svapnadraṣṭuryatsā prabuddhatā 13
13. cinmātraākāśam eva idam na draṣṭā asti na dṛśyatā
iti maunam alam svapnadraṣṭuḥ yat sā prabuddhatā
13. idam cinmātraākāśam eva na draṣṭā asti na dṛśyatā
iti maunam alam svapnadraṣṭuḥ yat sā prabuddhatā
13. This is truly the space of pure consciousness; there is neither a seer nor anything seen. This profound silence is sufficient for the dream-seer, and that indeed is true awakening.
कल्पकोटिसहस्राणि सर्गा आयान्ति यान्ति च ।
त एवान्ये च चिद्व्योम्नि जलावर्ता इवार्णवे ॥ १४ ॥
kalpakoṭisahasrāṇi sargā āyānti yānti ca ,
ta evānye ca cidvyomni jalāvartā ivārṇave 14
14. kalpakoṭisahasrāṇi sargāḥ āyānti yānti ca te
eva anye ca cidvyomni jalaāvartāḥ iva arṇave
14. kalpakoṭisahasrāṇi sargāḥ āyānti ca yānti ca te
eva anye ca cidvyomni jalaāvartāḥ iva arṇave
14. Thousands of millions of cosmic cycles pass, and creations (sarga) come and go. These very creations, and others too, appear in the space of consciousness (cidvyoman) just like whirlpools in the ocean.
करोत्यब्धौ यथोर्म्यादौ नाना कचकचं वपुः ।
चित्करोति तथा संज्ञाः सर्गाद्याश्चेतने निजे ॥ १५ ॥
karotyabdhau yathormyādau nānā kacakacaṃ vapuḥ ,
citkaroti tathā saṃjñāḥ sargādyāścetane nije 15
15. karoti abdhau yathā ūrmi ādau nānā kacakacaṃ vapuḥ
cit karoti tathā saṃjñāḥ sarga ādyāḥ cetane nije
15. yathā abdhau ūrmi ādau nānā kacakacaṃ vapuḥ karoti
tathā nije cetane cit saṃjñāḥ sarga ādyāḥ karoti
15. Just as an ocean creates various forms, such as waves and the like, appearing diverse and agitated, similarly, pure Consciousness (cit) manifests various concepts (saṃjñāḥ) and creations (sarga) within its own inherent nature.
यथास्थितमिदं विश्वं ब्रह्मैवानामयं सदा ।
तत्त्वज्ञं प्रत्यतत्त्वज्ञजनतानिश्चयादृते ॥ १६ ॥
yathāsthitamidaṃ viśvaṃ brahmaivānāmayaṃ sadā ,
tattvajñaṃ pratyatattvajñajanatāniścayādṛte 16
16. yathāsthitam idaṃ viśvaṃ brahma eva anāmayam sadā
tattvajñam prati atattvajñajanatāniścaya ādṛte
16. idaṃ yathāsthitam viśvaṃ sadā anāmayam brahma eva
atattvajñajanatāniścaya ādṛte tattvajñam prati
16. This universe, in its true existing state, is always Brahman (brahman) and eternally flawless for the knower of truth. This understanding prevails, disregarding the firm conviction of the populace ignorant of this ultimate reality.
नाहं तरङ्गः सलिलमहमित्येव युक्तितः ।
बुद्धं येन तरङ्गेन कुतस्तस्य तरङ्गता ॥ १७ ॥
nāhaṃ taraṅgaḥ salilamahamityeva yuktitaḥ ,
buddhaṃ yena taraṅgena kutastasya taraṅgatā 17
17. na aham taraṅgaḥ salilam aham iti eva yuktitataḥ
buddham yena taraṅgeṇa kutaḥ tasya taraṅgatā
17. yena taraṅgeṇa aham taraṅgaḥ na aham salilam
iti eva yuktitataḥ buddham tasya taraṅgatā kutaḥ
17. If a wave, through proper reasoning, understands, 'I am not a wave, I am water,' then how can that wave still possess the quality of being a wave?
ब्रह्मणोऽस्य तरङ्गत्वमिवाभानं यतस्ततः ।
तरङ्गत्वातरङ्गत्वे ब्राहयौ शक्ती स्थितिं गते ॥ १८ ॥
brahmaṇo'sya taraṅgatvamivābhānaṃ yatastataḥ ,
taraṅgatvātaraṅgatve brāhayau śaktī sthitiṃ gate 18
18. brahmaṇaḥ asya taraṅgatvam iva ābhānam yataḥ tataḥ
taraṅgatvātarṅgatve bāhyau śaktī sthitim gate
18. yataḥ asya brahmaṇaḥ ābhānam taraṅgatvam iva tataḥ
taraṅgatvātarṅgatve bāhyau śaktī sthitim gate
18. Because the manifestation of this Brahman (brahman) is like the very nature of a wave, therefore, both wave-ness and non-wave-ness become two external powers (śakti) that establish their existence.
चिद्व्योम्नोऽत्यजतो रूपं स्वप्नवद्व्यस्तवेदनम् ।
तदिदं हि मनो राम ब्रह्मेत्युक्तः पितामहः ॥ १९ ॥
cidvyomno'tyajato rūpaṃ svapnavadvyastavedanam ,
tadidaṃ hi mano rāma brahmetyuktaḥ pitāmahaḥ 19
19. चिद्व्योम्नः अत्यजतः रूपं स्वप्नवत् व्यस्तवेदनम्
तत् इदं हि मनः राम ब्रह्मा इति उक्तः पितामहः
19. राम,
चिद्व्योम्नः अत्यजतः रूपं स्वप्नवत् व्यस्तवेदनम् तत् इदं मनः हि ब्रह्मा इति पितामहः उक्तः
19. O Rama, this very mind, which originates from the pure consciousness-ether (citvyoman) that does not abandon its inherent form, but whose awareness is scattered like in a dream, is indeed referred to as Brahman, the grandfather (Brahmā).
एवमाद्यः प्रजानाथो निराकारो निरामयः ।
चिन्मात्ररूपसंकल्पपुरवत्कारणोज्झितः ॥ २० ॥
evamādyaḥ prajānātho nirākāro nirāmayaḥ ,
cinmātrarūpasaṃkalpapuravatkāraṇojjhitaḥ 20
20. एवम् आद्यः प्रजानाथः निराकारः निरामयः
चिन्मात्ररूपसंकल्पपुरवत् कारणोज्झितः
20. एवम् आद्यः निराकारः निरामयः कारणोज्झितः
प्रजानाथः चिन्मात्ररूपसंकल्पपुरवत् (अस्ति)
20. Such is the primordial Lord of creatures (Brahmā) – formless, free from suffering, and causeless; he is like a city created purely by the resolve of consciousness (cit).
येनाङ्गदत्वं नास्तीति बुद्धं हेमाङ्गदेन वै ।
अङ्गदत्वं कुतस्तस्य तस्य शुद्धैव हेमता ॥ २१ ॥
yenāṅgadatvaṃ nāstīti buddhaṃ hemāṅgadena vai ,
aṅgadatvaṃ kutastasya tasya śuddhaiva hematā 21
21. येन अङ्गदत्वं न अस्ति इति बुद्धं हेमाङ्गदेन
वै अङ्गदत्वं कुतः तस्य तस्य शुद्धा एव हेमता
21. येन हेमाङ्गदेन वै अङ्गदत्वं न अस्ति इति बुद्धंतस्य अङ्गदत्वं कुतः? तस्य शुद्धा हेमता एव।
21. Through which (understanding) Hemāngada indeed perceived that the state of being an armlet (aṅgadatva) does not exist. From where would that armlet-ness arise for it? For it, there is only pure goldness (hemata).
अजे संकल्पमात्रात्म चिन्मात्रव्योमदेहिनि ।
अहं त्वं जगदित्यादि यद्विभातं तदेव तत् ॥ २२ ॥
aje saṃkalpamātrātma cinmātravyomadehini ,
ahaṃ tvaṃ jagadityādi yadvibhātaṃ tadeva tat 22
22. अजे संकल्पमात्रात्म चिन्मात्रव्योमदेहिनि अहम्
त्वम् जगत् इति आदि यत् विभातं तत् एव तत्
22. अजे संकल्पमात्रात्म चिन्मात्रव्योमदेहिनि यत् अहम् त्वम् जगत् इति आदि विभातं,
तत् तत् एव।
22. In the unborn, whose nature is mere mental formation (saṅkalpa), and whose body is solely the consciousness-ether (citvyoman) – whatever appears as 'I', 'you', 'the world', and so forth, that alone is truly that (unborn reality).
चिच्चमत्कृतयो भान्ति याश्चिद्व्योमनि शून्यताः ।
एतास्ताः सर्गसंहारस्थितिसंरम्भसंविदः ॥ २३ ॥
ciccamatkṛtayo bhānti yāścidvyomani śūnyatāḥ ,
etāstāḥ sargasaṃhārasthitisaṃrambhasaṃvidaḥ 23
23. ciccchamatkṛtayaḥ bhānti yāḥ citvyomani śūnyatāḥ
| etāḥ tāḥ sargasaṃhārasthitisaṃrambhasaṃvidaḥ ||
23. yāḥ citvyomani śūnyatāḥ ciccchamatkṛtayaḥ bhānti,
etāḥ tāḥ sargasaṃhārasthitisaṃrambhasaṃvidaḥ
23. The wondrous manifestations of consciousness (cit), which appear as voids within the expanse of consciousness (citvyoman), are precisely those cognitions (saṃvit) involved in the dynamic processes of creation, dissolution, and maintenance.
अच्छं चिन्मात्रनभसः कचनं स्वयमेव तत् ।
स्वप्नाभं चित्ततामात्रं स एष प्रपितामहः ॥ २४ ॥
acchaṃ cinmātranabhasaḥ kacanaṃ svayameva tat ,
svapnābhaṃ cittatāmātraṃ sa eṣa prapitāmahaḥ 24
24. accham cinmātranabhasaḥ kacanam svayam eva tat |
svapnābham cittatāmātram sa eṣa prapitāmahaḥ ||
24. cinmātranabhasaḥ accham kacanam svayam eva tat
sa eṣa svapnābham cittatāmātram prapitāmahaḥ
24. That pure (accha) emanation (kacanam) from the space of sheer consciousness (cinmātranabhasaḥ) is itself (svayam eva) that (tat). This very one (sa eṣa), which is merely a dream-like mental state (svapnābham cittatāmātram), is the great-grandfather (prapitāmahaḥ).
यथा तरङ्गस्तेनैव रूपेणान्येन वाऽनिशम् ।
स्फुरत्येवमनाद्यन्तः सर्गप्रलयविभ्रमः ॥ २५ ॥
yathā taraṅgastenaiva rūpeṇānyena vā'niśam ,
sphuratyevamanādyantaḥ sargapralayavibhramaḥ 25
25. yathā taraṅgaḥ tena eva rūpeṇa anyena vā aniśam |
sphurati evam anādyantaḥ sargapralayavibhramaḥ ||
25. yathā taraṅgaḥ tena eva rūpeṇa vā anyena aniśam sphurati,
evam anādyantaḥ sargapralayavibhramaḥ (sphurati)
25. Just as a wave (taraṅgaḥ) constantly (aniśam) manifests (sphurati) with that very form (tena eva rūpeṇa) or with another (anyena vā), similarly (evam) this beginningless and endless illusion (vibhrama) of creation (sarga) and dissolution (pralaya) unfolds.
चिद्व्योम्नः कचनं कान्तं यद्विराडिति शब्दितम् ।
भवेत्संकल्पपुरवत्तस्य कुर्यान्मनोऽपि वै ॥ २६ ॥
cidvyomnaḥ kacanaṃ kāntaṃ yadvirāḍiti śabditam ,
bhavetsaṃkalpapuravattasya kuryānmano'pi vai 26
26. citvyomnaḥ kacanam kāntam yat virāṭ iti śabditam |
bhavet saṃkalpapura-vat tasya kuryāt manaḥ api vai ||
26. yat citvyomnaḥ kāntam kacanam virāṭ iti śabditam,
(tat) saṃkalpapura-vat bhavet.
manaḥ api vai tasya kuryāt.
26. That beautiful (kānta) emanation (kacanam) from the expanse of consciousness (citvyomnaḥ), which (yat) is designated (śabditam) as the Virāṭ (virāṭ), would manifest (bhavet) like a city created by intention (saṃkalpapura-vat). Indeed (vai), the mind (manaḥ) could also (api) create something of that nature (tasya).
सर्गः स्वप्नः स्वप्न एव जाग्रद्देहः स एव च ।
घनं सुषुप्तं तैमिर्याद्यथा संवेदनं भवेत् ॥ २७ ॥
sargaḥ svapnaḥ svapna eva jāgraddehaḥ sa eva ca ,
ghanaṃ suṣuptaṃ taimiryādyathā saṃvedanaṃ bhavet 27
27. sargaḥ svapnaḥ svapnaḥ eva jāgrat-dehaḥ saḥ eva ca
ghanam suṣuptam taimiryāt yathā saṃvedanam bhavet
27. sargaḥ svapnaḥ (asti).
jāgrat-dehaḥ saḥ eva ca svapnaḥ (asti).
yathā taimiryāt saṃvedanam bhavet,
(tathā) ghanam suṣuptam (api bhavet).
27. Creation (sarga) is a dream, and the waking body is likewise merely that (a dream). Profound deep sleep (suṣuptam) arises from ignorance, just as perception (saṃvedanam) does.
तस्य कल्पान्तरजनी शिरोरुहतयोदिता ।
प्रकाशतमसी कालक्रियाख्याः स्वाङ्गसंधयः ॥ २८ ॥
tasya kalpāntarajanī śiroruhatayoditā ,
prakāśatamasī kālakriyākhyāḥ svāṅgasaṃdhayaḥ 28
28. tasya kalpa-antara-rajanī śiroruhatayā uditā
prakāśa-tamasī kāla-kriyā-ākhyāḥ svāṅga-saṃdhayaḥ
28. tasya kalpāntarajanī śiroruhatayā uditā (asti).
prakāśa-tamasī kāla-kriyā-ākhyāḥ svāṅga-saṃdhayaḥ (ca santi).
28. The night between cosmic cycles (kalpa) is said to be its hair. Light and darkness, referred to as the activities of time, are the joints of its limbs.
तस्याग्निरास्यं द्यौर्मूर्धा खं नाभिश्चरणौ क्षितिः ।
चन्द्रार्कौ दृगू दिशौ श्रोत्रे कल्पनेति विजृम्भिता ॥ २९ ॥
tasyāgnirāsyaṃ dyaurmūrdhā khaṃ nābhiścaraṇau kṣitiḥ ,
candrārkau dṛgū diśau śrotre kalpaneti vijṛmbhitā 29
29. tasya agniḥ āsyam dyauḥ mūrdhā kham nābhiḥ caraṇau kṣitiḥ
candra-arkau dṛk diśau śrotre kalpanā iti vijṛmbhitā
29. tasya agniḥ āsyam (asti),
dyauḥ mūrdhā (asti),
kham nābhiḥ (asti),
ca kṣitiḥ caraṇau (astaḥ).
candra-arkau dṛk (astaḥ),
diśau śrotre (astaḥ).
iti kalpanā vijṛmbhitā (asti).
29. Fire (Agni) is its mouth, the heavens (dyau) its head, space (kha) its navel, and the earth its feet. The moon and sun are its eyes, and the directions its ears. Thus, this (cosmic form) is manifested by imagination (kalpanā).
एवं सम्यग्दृश्यमानो व्योमात्मा वितताकृतिः ।
अस्मत्संकल्पशैलाभो विराड् स्वप्नाकृतिस्थितः ॥ ३० ॥
evaṃ samyagdṛśyamāno vyomātmā vitatākṛtiḥ ,
asmatsaṃkalpaśailābho virāḍ svapnākṛtisthitaḥ 30
30. evam samyak dṛśyamānaḥ vyoma-ātmā vitata-ākṛtiḥ
asmat-saṃkalpa-śaila-ābhaḥ virāṭ svapna-ākṛti-sthitaḥ
30. evam samyak dṛśyamānaḥ,
vyoma-ātmā,
vitata-ākṛtiḥ,
asmat-saṃkalpa-śaila-ābhaḥ,
virāṭ svapna-ākṛti-sthitaḥ (asti).
30. Thus, the Virāṭ (the cosmic being), which is clearly perceived, whose essence (ātman) is space (vyoman) and whose form is vast, is like a mountain of our own mental constructions (saṃkalpa) and exists in a dream-like state.
यच्च चेतच्चिदाकाशे स्वयं कचकचायते ।
तदेतज्जगदित्येवं तेनात्मैवानुभूयते ॥ ३१ ॥
yacca cetaccidākāśe svayaṃ kacakacāyate ,
tadetajjagadityevaṃ tenātmaivānubhūyate 31
31. yat ca cetat cidākāśe svayam kacakacāyate tat
etat jagat iti evam tena ātmā eva anubhūyate
31. yat ca cetat svayam cidākāśe kacakacāyate tat
etat jagat iti evam tena ātmā eva anubhūyate
31. Whatever consciousness (cetat) itself vividly manifests within the expanse of pure awareness (cidākāśa), that very phenomenon is experienced as the world (jagat); and through this process, the Self (ātman) alone is perceived by that consciousness.
विराडात्मैवमाकाशं भाति चिन्मयमाततम् ।
स्वभावस्वप्ननगरं नगनागमयात्मकम् ॥ ३२ ॥
virāḍātmaivamākāśaṃ bhāti cinmayamātatam ,
svabhāvasvapnanagaraṃ naganāgamayātmakam 32
32. virāṭ ātmā evam ākāśam bhāti cinmayam ātatam
svabhāvasvapnanagaram naganāgamayātmakam
32. virāṭ ātmā evam ātatam cinmayam ākāśam bhāti
svabhāvasvapnanagaram naganāgamayātmakam
32. The Cosmic Self (ātman), the Virāṭ (Cosmic Being), thus shines forth as a vast, all-pervading expanse of pure consciousness (ākāśa), appearing like a dream-city born of its own intrinsic nature (svabhāva), embodying mountains and rivers.
अनुभवितैवानुभवं सत्यं स्वात्मानमप्यसन्तमिव ।
अनुभवतीयत्त्वेन स्वप्ननटः स्वप्नदेशमिव ॥ ३३ ॥
anubhavitaivānubhavaṃ satyaṃ svātmānamapyasantamiva ,
anubhavatīyattvena svapnanaṭaḥ svapnadeśamiva 33
33. anubhavitā eva anubhavaṃ satyaṃ svātmānam api asantam
iva anubhavati īyattvena svapnanaṭaḥ svapnadeśam iva
33. anubhavitā eva satyam anubhavaṃ svātmānam api asantam
iva īyattvena anubhavati svapnanaṭaḥ svapnadeśam iva
33. The experiencer alone experiences the actual experience as real, and even experiences their own Self (ātman) as if it were unreal, by virtue of its very nature (īyattvena); just as a dream-actor experiences a dream-world.
वेदान्तार्हतसांख्यसौगतगुरुत्र्यक्षादिसूक्ता दृशो ब्रह्मैव स्फुरितं तथात्मकलया स्तादात्मनित्यं यतः ।
तेषां चात्मावेदोऽनुरूपमखिलं स्वर्गं फलं तद्भवत्यस्य ब्रह्मण ईदृगेव महिमा सर्वात्म यत्तद्वपुः ॥ ३४ ॥
vedāntārhatasāṃkhyasaugatagurutryakṣādisūktā dṛśo brahmaiva sphuritaṃ tathātmakalayā stādātmanityaṃ yataḥ ,
teṣāṃ cātmāvedo'nurūpamakhilaṃ svargaṃ phalaṃ tadbhavatyasya brahmaṇa īdṛgeva mahimā sarvātma yattadvapuḥ 34
34. vedāntārhatasāṃkhyasaugatagurutryakṣādisūktāḥ dṛśaḥ brahma
eva sphuritam tathā ātmakalayā stāt ātmanityam yataḥ
teṣām ca ātmāvedaḥ anurūpam akhilam svargam phalam tat bhavati
asya brahmaṇaḥ īdṛk eva mahimā sarvātma yat tat vapuḥ
34. vedāntārhatasāṃkhyasaugatagurutryakṣādisūktāḥ dṛśaḥ brahma
eva sphuritam tathā ātmakalayā ātmanityam stāt yataḥ
teṣām ca ātmāvedaḥ anurūpam akhilam svargam phalam tat asya
brahmaṇaḥ īdṛk eva mahimā sarvātma yat tat vapuḥ bhavati
34. The doctrines proclaimed by Vedānta, Jaina, Sāṃkhya, Buddhist, Guru, Śaiva, and other traditions (dṛśaḥ) assert that Brahman alone is manifested, and similarly, through a manifestation of the Self (ātman), it eternally abides as the Self. Due to this, the knowledge of the Self (ātman) becomes for them the complete and appropriate fruit of liberation (svarga). Such indeed is the glory (mahimā) of this Brahman, whose very essence (vapuḥ) is the Self of all (sarvātman).

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 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 (current chapter) 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