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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-178

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श्रीराम उवाच ।
पदार्था द्विविधाः सन्ति मूर्तामूर्ता जगत्त्रये ।
यत्र सप्रतिघाः केचित्केचिदप्रतिघा अपि ॥ १ ॥
śrīrāma uvāca ,
padārthā dvividhāḥ santi mūrtāmūrtā jagattraye ,
yatra sapratighāḥ kecitkecidapratighā api 1
1. śrīrāma uvāca | padārthāḥ dvividhāḥ santi mūrtāḥ amūrtāḥ
jagattraye | yatra sapratighāḥ kecit kecit apratighāḥ api ||
1. śrīrāma uvāca jagattraye padārthāḥ dvividhāḥ santi mūrtāḥ
amūrtāḥ yatra kecit sapratighāḥ kecit api apratighāḥ
1. Śrī Rāma said: "In the three worlds, entities are of two kinds: material and immaterial. Among them, some are obstructive, and others are non-obstructive."
तानिहाप्रतिघानाहुर्नान्योन्यं वेल्लयन्ति ये ।
तांश्च सप्रतिघानाहुरन्योन्यं वेल्लयन्ति ये ॥ २ ॥
tānihāpratighānāhurnānyonyaṃ vellayanti ye ,
tāṃśca sapratighānāhuranyonyaṃ vellayanti ye 2
2. tāni iha apratighān āhuḥ na anyonyam vellayanti ye
| tān ca sapratighān āhuḥ anyonyam vellayanti ye ||
2. iha ye anyonyam na vellayanti tāni apratighān āhuḥ
ca ye anyonyam vellayanti tān sapratighān āhuḥ
2. Here, they call those entities non-obstructive which do not impede each other. And they call those obstructive which do impede each other.
इह सप्रतिघानां तु दृष्टमन्योन्यवेल्लनम् ।
न त्वप्रतिघरूपाणां केषांचिदपि किंचन ॥ ३ ॥
iha sapratighānāṃ tu dṛṣṭamanyonyavellanam ,
na tvapratigharūpāṇāṃ keṣāṃcidapi kiṃcana 3
3. iha sapratighānām tu dṛṣṭam anyonya-vellanam |
na tu apratigha-rūpāṇām keṣām-cit api kiñcana ||
3. iha tu sapratighānām anyonya-vellanam dṛṣṭam
tu apratigha-rūpāṇām keṣām-cit api kiñcana na
3. Here, mutual obstruction is indeed observed among the obstructive entities. However, for those of a non-obstructive nature, there is no obstruction whatsoever, not even a little for any of them.
तत्र संवेदनं नाम यदिदं चन्द्रमण्डले ।
इतः पतत्यप्रतिघं तत्सर्वेणानुभूयते ॥ ४ ॥
tatra saṃvedanaṃ nāma yadidaṃ candramaṇḍale ,
itaḥ patatyapratighaṃ tatsarveṇānubhūyate 4
4. tatra saṃvedanam nāma yat idam candramaṇḍale
itaḥ patati apratigham tat sarveṇa anubhūyate
4. yat idam nāma saṃvedanam candramaṇḍale itaḥ
apratigham patati tat sarveṇa anubhūyate
4. That which is called sensation (saṃvedana), which falls from the moon's orb without obstruction, is experienced by everyone.
अर्धप्रबुद्धसंकल्पविकल्पाद्वैतकल्पितम् ।
वदाम्यभ्युपगम्येदं न तु बोधदशास्थितम् ॥ ५ ॥
ardhaprabuddhasaṃkalpavikalpādvaitakalpitam ,
vadāmyabhyupagamyedaṃ na tu bodhadaśāsthitam 5
5. ardhaprabuddhasaṃkalpavikalpādvaitakalpitam
vadāmi abhyupagamya idam na tu bodhadaśāsthitam
5. idam ardhaprabuddhasaṃkalpavikalpādvaitakalpitam
abhyupagamya vadāmi na tu bodhadaśāsthitam
5. I speak of this as imagined (kalpitam) in the non-dual state of half-awakened thoughts and notions, but not as it truly stands in the state of awakening.
कः प्राणमारुतः क्षोभं जनयत्याशयस्थितः ।
प्रवेशनिर्गममयं कथं वा वद मे प्रभो ॥ ६ ॥
kaḥ prāṇamārutaḥ kṣobhaṃ janayatyāśayasthitaḥ ,
praveśanirgamamayaṃ kathaṃ vā vada me prabho 6
6. kaḥ prāṇamārutaḥ kṣobham janayati āśayasthitaḥ
praveśanirgamamayam katham vā vada me prabho
6. prabho me vada āśayasthitaḥ kaḥ prāṇamārutaḥ
kṣobham janayati vā katham praveśanirgamamayam asti
6. O Lord (prabho), tell me: what vital breath (prāṇa) and wind (māruta) cause agitation when residing in the mind? Or how is this characterized by entry and exit?
कथमप्रतिघं नाम वेदनं प्रतिघात्मकम् ।
इमं देहं चालयति भारं भारहरो यथा ॥ ७ ॥
kathamapratighaṃ nāma vedanaṃ pratighātmakam ,
imaṃ dehaṃ cālayati bhāraṃ bhāraharo yathā 7
7. katham apratigham nāma vedanam pratighātmakam
imam deham cālayati bhāram bhāraharaḥ yathā
7. katham nāma apratigham vedanam pratighātmakam
imam deham cālayati yathā bhāraharaḥ bhāram
7. How does sensation (vedana), which is by nature unimpeded, move this body, which is prone to obstruction, just as a burden-bearer moves a load?
यदि सप्रतिघं वस्तु वेल्लत्यप्रतिघात्मकम् ।
कथं संवित्तिमात्रेण पुंसः शैलो न वल्गति ॥ ८ ॥
yadi sapratighaṃ vastu vellatyapratighātmakam ,
kathaṃ saṃvittimātreṇa puṃsaḥ śailo na valgati 8
8. yadi sapratigham vastu vellati apratighātmakam
katham saṃvittimātreṇa puṃsaḥ śailaḥ na valgati
8. puṃsaḥ saṃvittimātreṇa śailaḥ na valgati katham,
yadi sapratigham vastu apratighātmakam vellati
8. If a physical object (vastu), which inherently has resistance, moves (or vibrates) through what is essentially non-resistant (i.e., consciousness or the self), then how is it that a mountain does not move merely by a person's (puruṣa) perception?
श्रीवसिष्ठ उवाच ।
विकासमथ संकोचमत्र नाली हृदि स्थिता ।
यदा याति तदा प्राणश्छेदैरायाति याति च ॥ ९ ॥
śrīvasiṣṭha uvāca ,
vikāsamatha saṃkocamatra nālī hṛdi sthitā ,
yadā yāti tadā prāṇaśchedairāyāti yāti ca 9
9. śrīvasiṣṭhaḥ uvāca vikāsam atha saṃkocam atra nāḍī hṛdi
sthitā yadā yāti tadā prāṇaḥ chedaiḥ āyāti yāti ca
9. śrīvasiṣṭhaḥ uvāca.
atra hṛdi sthitā nāḍī yadā vikāsam atha saṃkocam yāti,
tadā prāṇaḥ chedaiḥ āyāti ca yāti.
9. Śrī Vasiṣṭha said: When the subtle channel (nāḍī) situated in the heart undergoes expansion and then contraction, then the vital air (prāṇa) moves in and out with interruptions (or in segments).
बाह्योपस्करभस्त्रायां यथाकाशास्पदात्मकः ।
वायुर्यात्यपि चायाति तथात्र स्पन्दनं हृदि ॥ १० ॥
bāhyopaskarabhastrāyāṃ yathākāśāspadātmakaḥ ,
vāyuryātyapi cāyāti tathātra spandanaṃ hṛdi 10
10. bāhya upaskara bhastrāyām yathā ākāśāspadātmakaḥ
vāyuḥ yāti api ca āyāti tathā atra spandanam hṛdi
10. yathā ākāśāspadātmakaḥ vāyuḥ bāhya upaskara bhastrāyām yāti ca api āyāti,
tathā atra hṛdi spandanam
10. Just as air (vāyu), which inherently resides in space, moves in and out of an external bellows, similarly, here in the heart there is pulsation.
श्रीराम उवाच ।
बहिर्भस्त्रामयस्कारः संकोचनविकासनैः ।
योजयत्यान्तरं नाडीं कश्चालयति चालकः ॥ ११ ॥
śrīrāma uvāca ,
bahirbhastrāmayaskāraḥ saṃkocanavikāsanaiḥ ,
yojayatyāntaraṃ nāḍīṃ kaścālayati cālakaḥ 11
11. śrīrāmaḥ uvāca bahiḥ bhastrām ayaskāraḥ saṃkocanavikāsanaiḥ
yojayati āntaram nāḍīm kaḥ cālayati cālakaḥ
11. śrīrāmaḥ uvāca.
ayaskāraḥ bahiḥ bhastrām saṃkocanavikāsanaiḥ yojayati.
āntaram nāḍīm kaḥ cālakaḥ cālayati?
11. Śrī Rāma said: A blacksmith operates the external bellows through contractions and expansions. Who, then, is the mover that causes the internal subtle channel (nāḍī) to move?
शतं कथं भवेदेकं कथमेकं शतं भवेत् ।
कथं स चेतना एते काष्ठलोष्टोपलादयः ॥ १२ ॥
śataṃ kathaṃ bhavedekaṃ kathamekaṃ śataṃ bhavet ,
kathaṃ sa cetanā ete kāṣṭhaloṣṭopalādayaḥ 12
12. śataṃ kathaṃ bhavet ekaṃ kathaṃ ekaṃ śataṃ
bhavet kathaṃ sa cetanā ete kāṣṭhaloṣṭopalādayaḥ
12. śataṃ ekaṃ kathaṃ bhavet? ekaṃ śataṃ kathaṃ
bhavet? ete kāṣṭhaloṣṭopalādayaḥ sa cetanā kathaṃ?
12. How can a hundred become one? How can one become a hundred? How are these objects, such as wood, clods of earth, and stones, endowed with consciousness (cetanā)?
कस्मान्न स्थावरं वस्तु प्रस्पन्द्यपि चमत्कृतम् ।
वस्तु जङ्गममेवेह स्पन्दि मात्रेव किं वद ॥ १३ ॥
kasmānna sthāvaraṃ vastu praspandyapi camatkṛtam ,
vastu jaṅgamameveha spandi mātreva kiṃ vada 13
13. kasmāt na sthāvaraṃ vastu praspandya api camatkṛtam
vastu jaṅgamam eva iha spandi mātrā eva kiṃ vada
13. kasmāt sthāvaraṃ vastu praspandya api na camatkṛtam? iha jaṅgamam vastu eva spandi mātrā kim (bhavati)? vada.
13. Why is an inert object (sthāvara), even if it pulsates or moves, not regarded as a marvel? And in this world, is only a mobile object (jaṅgama) truly what moves? Tell me what truly moves.
श्रीवसिष्ठ उवाच ।
अन्तःसंवेदनं नाम चालयत्यान्त्रवेष्टनम् ।
बहिर्भस्त्रामयस्कार इव लोकेऽनुचेष्टनम् ॥ १४ ॥
śrīvasiṣṭha uvāca ,
antaḥsaṃvedanaṃ nāma cālayatyāntraveṣṭanam ,
bahirbhastrāmayaskāra iva loke'nuceṣṭanam 14
14. śrīvasiṣṭhaḥ uvāca antaḥsaṃvedanaṃ nāma cālayati
āntraveṣṭanam bahiḥ bhastrāmayaskāraḥ iva loke anuceṣṭanam
14. śrīvasiṣṭhaḥ uvāca.
antaḥsaṃvedanaṃ nāma āntraveṣṭanam cālayati.
bhastrāmayaskāraḥ bahiḥ iva loke anuceṣṭanam (api bhavati).
14. Śrī Vasiṣṭha said: 'What is called internal awareness (antaḥsaṃvedana) moves the internal sheaths (āntraveṣṭanam), just as a blacksmith moves the bellows externally. In the world, it is this that causes outward activity (anuceṣṭanam).'
श्रीराम उवाच ।
वाय्वन्त्रादिशरीरस्थं सर्वं सप्रतिघं मुने ।
कथमप्रतिघा संविच्चालयेदिति मे वद ॥ १५ ॥
śrīrāma uvāca ,
vāyvantrādiśarīrasthaṃ sarvaṃ sapratighaṃ mune ,
kathamapratighā saṃviccālayediti me vada 15
15. śrīrāmaḥ uvāca vāyu āntra ādi śarīrasthaṃ sarvaṃ
sapratighaṃ mune katham apratighā saṃvit cālayet iti me vada
15. śrīrāmaḥ uvāca.
mune,
vāyu āntra ādi śarīrasthaṃ sarvaṃ sapratighaṃ (asti).
apratighā saṃvit katham (etat) cālayet iti me vada.
15. Śrī Rāma said: 'O sage, everything situated in the body, such as the vital breath (vāyu) and intestines, is physical and possesses resistance (sapratigha). How, then, can consciousness (saṃvit), which is without resistance (apratighā), cause all this to move? Please tell me this.'
संविदप्रतिघाकारा यदि सप्रतिघात्मकम् ।
चालयेदचलिष्यत्तद्दूरमम्भो यदिच्छया ॥ १६ ॥
saṃvidapratighākārā yadi sapratighātmakam ,
cālayedacaliṣyattaddūramambho yadicchayā 16
16. saṃvid apratighākārā yadi sapratighātmakam
cālayet acaliṣyat tat dūram ambhaḥ yat icchayā
16. If consciousness (saṃvid), whose nature is unimpeded, were to move something of an impeded nature, then that (object) would move a great distance, just as water (moves) by its (consciousness's) will.
सप्रतिघाप्रतिघयोर्मिथो यदि पदार्थयोः ।
वेल्लनं स्यात्तदिच्छैव कर्तृकर्मेन्द्रियैः क्व किम् ॥ १७ ॥
sapratighāpratighayormitho yadi padārthayoḥ ,
vellanaṃ syāttadicchaiva kartṛkarmendriyaiḥ kva kim 17
17. sapratighāpratighayoḥ mithaḥ yadi padārthayoḥ vellanam
syāt tat icchā eva kartṛkarma-indriyaiḥ kva kim
17. If there were a mutual agitation or interaction (vellana) between the two entities, the impeded and the unimpeded, then it would be simply the will (icchā) (of consciousness that causes it). What, then, is the role of agents, objects, or senses?
सप्रतिघाप्रतिघयोः श्लेषो नास्ति बहिर्यथा ।
तथैवान्तरहं मन्ये शेषं कथय मे मुने ॥ १८ ॥
sapratighāpratighayoḥ śleṣo nāsti bahiryathā ,
tathaivāntarahaṃ manye śeṣaṃ kathaya me mune 18
18. sapratighāpratighayoḥ śleṣaḥ na asti bahiḥ yathā
tathā eva antaḥ aham manye śeṣam kathaya me mune
18. Just as there is no external connection (śleṣa) between the impeded and the unimpeded (natures/entities), similarly, I believe there is none internally. O sage, please tell me what remains (to be explained).
अन्तः स्वयं योगिना वा यथैतदनुभूयते ।
अमूर्तस्यैव मूर्तेन वेल्लनं तद्वदाशु मे ॥ १९ ॥
antaḥ svayaṃ yoginā vā yathaitadanubhūyate ,
amūrtasyaiva mūrtena vellanaṃ tadvadāśu me 19
19. antaḥ svayam yoginā vā yathā etat anubhūyate
amūrtasya eva mūrtena vellanam tat vada āśu me
19. Just as this (phenomenon of internal interaction) is experienced internally, either spontaneously or by a yogin, quickly explain to me that interaction (vellana) of the formless (amūrta) with the formed (mūrta).
श्रीवसिष्ठ उवाच ।
सर्वसंदेहवृक्षाणां मूलकाषमिदं वचः ।
सर्वैकतानुभूत्यर्थं श्रृणु श्रवणभूषणम् ॥ २० ॥
śrīvasiṣṭha uvāca ,
sarvasaṃdehavṛkṣāṇāṃ mūlakāṣamidaṃ vacaḥ ,
sarvaikatānubhūtyarthaṃ śrṛṇu śravaṇabhūṣaṇam 20
20. śrīvasiṣṭha uvāca sarvasaṃdehavṛkṣāṇām mūlakāṣam idam
vacaḥ sarvaikatānubhūtyartham śṛṇu śravaṇabhūṣaṇam
20. Śrī Vasiṣṭha said: This teaching is a radical remedy for all trees of doubt. Listen to this adornment for the ears, which is imparted for the sake of experiencing the oneness of all.
नेह किंचिन्न नामास्ति वस्तु सप्रतिघं क्वचित् ।
सर्वदा सर्वमेवेदं शान्तमप्रतिघं ततम् ॥ २१ ॥
neha kiṃcinna nāmāsti vastu sapratighaṃ kvacit ,
sarvadā sarvamevedaṃ śāntamapratighaṃ tatam 21
21. na iha kiñcit na nāma asti vastu sa-pratigham kvacit
sarvadā sarvam eva idam śāntam a-pratigham tatam
21. Here (in this reality), there is nothing, no named object, that inherently possesses resistance anywhere. All of this, at all times, is peaceful, without obstruction, and all-pervading.
शुद्धं संविन्मयं सर्वं शान्तमप्रतिघात्मकम् ।
पदार्थजातं पृथ्व्यादि स्वप्नसंकल्पयोरिव ॥ २२ ॥
śuddhaṃ saṃvinmayaṃ sarvaṃ śāntamapratighātmakam ,
padārthajātaṃ pṛthvyādi svapnasaṃkalpayoriva 22
22. śuddham saṃvinmayam sarvam śāntam apratighātmakam
padārthajātam pṛthvyādi svapnasaṅkalpayoḥ iva
22. All categories of phenomena, beginning with the earth and so forth, are pure, composed of consciousness, tranquil, and of an unobstructed nature, just like objects perceived in dreams and mental imaginings.
आदावन्ते च नास्तीदं कारणाभावतोऽखिलम् ।
भ्रान्त्यात्मा वर्तमानापि भाति चित्स्वप्नगा यथा ॥ २३ ॥
ādāvante ca nāstīdaṃ kāraṇābhāvato'khilam ,
bhrāntyātmā vartamānāpi bhāti citsvapnagā yathā 23
23. ādau ante ca na asti idam kāraṇābhāvataḥ akhilam
bhrāntyātmā vartamānā api bhāti cit-svapnagā yathā
23. This entire (universe), due to the absence of a cause, does not exist in the beginning or at the end. Even though it appears present, it is illusory in nature (māyā), manifesting just like something seen in the dream of consciousness.
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
महता कारणौघेन बोधमप्रतिघं विदुः ॥ २४ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
mahatā kāraṇaughena bodhamapratighaṃ viduḥ 24
24. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
mahatā kāraṇaughena bodham apratigham viduḥ
24. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
mahatā kāraṇaughena apratigham bodham viduḥ
24. They understand that the sky, the earth, the wind, space, mountains, rivers, and directions are, by means of a great multitude of causes, inherently unobstructed awareness (bodha).
अन्तःकरणभूतादि मृत्काष्ठदृषदादि वा ।
सर्वं शून्यमशून्यं च चेतनं विद्धि नेतरत् ॥ २५ ॥
antaḥkaraṇabhūtādi mṛtkāṣṭhadṛṣadādi vā ,
sarvaṃ śūnyamaśūnyaṃ ca cetanaṃ viddhi netarat 25
25. antaḥkaraṇabhūta ādi mṛtkāṣṭhadṛṣat ādi vā sarvam
śūnyam aśūnyam ca cetanam viddhi na itarat
25. antaḥkaraṇabhūta ādi mṛtkāṣṭhadṛṣat ādi vā sarvam śūnyam ca aśūnyam ca cetanam viddhi,
na itarat
25. Know that everything - whether it be the inner faculties and elements, or clay, wood, and stone, whether it appears void or non-void - is consciousness (cetana), and nothing else.
तत्रैवमैन्दवाख्यानं श्रृणु श्रवणभूषणम् ।
मया च पूर्वमुक्तं तत्किंचान्यदभिवर्ण्यते ॥ २६ ॥
tatraivamaindavākhyānaṃ śrṛṇu śravaṇabhūṣaṇam ,
mayā ca pūrvamuktaṃ tatkiṃcānyadabhivarṇyate 26
26. tatra evam aindavākhyānam śṛṇu śravaṇabhūṣaṇam |
mayā ca pūrvam uktam tat kiñcit anyat abhivarnyaṭe
26. tatra eva śravaṇabhūṣaṇam aindavākhyānam śṛṇu ca tat pūrvam mayā uktam,
anyat kiñcit abhivarnyaṭe
26. Now, listen to the story of Aindava, which is truly an ornament to the ears. Indeed, it has already been narrated by me before; what else is there to describe?
तथापि वर्तमानोक्तप्रश्नबोधाय तच्छृणु ।
यथेदं सर्वमन्द्यादि चिदित्येव तु भोत्स्यते ॥ २७ ॥
tathāpi vartamānoktapraśnabodhāya tacchṛṇu ,
yathedaṃ sarvamandyādi cidityeva tu bhotsyate 27
27. tathā api vartamāna ukta praśna bodhāya tat śṛṇu |
yathā idam sarvam antyādi cit iti eva tu bhotsyate
27. tathā api vartamāna ukta praśna bodhāya tat śṛṇu
yathā idam sarvam antyādi cit iti eva tu bhotsyate
27. Nevertheless, listen to it for the understanding of the question currently posed, so that all this - from the very beginning to the ultimate end (antyādi) - will indeed be understood as consciousness (cit).
कस्मिंश्चित्प्राक्तनेनैव जगज्जालेऽभवद्द्विजः ।
तपोवेदक्रियाधारो ब्रह्मन्निन्दुरिति स्मृतः ॥ २८ ॥
kasmiṃścitprāktanenaiva jagajjāle'bhavaddvijaḥ ,
tapovedakriyādhāro brahmanninduriti smṛtaḥ 28
28. kasmiṃścit prāktanena eva jagajjāle abhavat dvijaḥ
tapovedakriyādhāraḥ brahman induḥ iti smṛtaḥ
28. brahman kasmiṃścit prāktanena eva jagajjāle dvijaḥ
abhavat induḥ iti smṛtaḥ tapovedakriyādhāraḥ
28. O Brahmin, in a certain previous cycle of creation (jagajjāla), a twice-born (dvija) was born, named Indu, who was remembered as the foundation of ascetic practices (tapas) and Vedic rituals.
दश तस्याभवन्पुत्रा जगतो दिक्तटा इव ।
महाशया महात्मानो महतामास्पदं सताम् ॥ २९ ॥
daśa tasyābhavanputrā jagato diktaṭā iva ,
mahāśayā mahātmāno mahatāmāspadaṃ satām 29
29. daśa tasya abhavan putrāḥ jagataḥ diktaṭāḥ
iva mahāśayāḥ mahātmānaḥ mahatām āspadam satām
29. tasya daśa putrāḥ abhavan jagataḥ diktaṭāḥ
iva mahāśayāḥ mahātmānaḥ mahatām satām āspadam
29. He had ten sons who were like the cardinal directions of the world, exalted, magnanimous, and a worthy place for the truly great and virtuous.
स तेषां कालवशतः पिताऽन्तर्धिमुपाययौ ।
दशानां भगवान् रुद्र एकादश इव क्षये ॥ ३० ॥
sa teṣāṃ kālavaśataḥ pitā'ntardhimupāyayau ,
daśānāṃ bhagavān rudra ekādaśa iva kṣaye 30
30. saḥ teṣām kālavaśataḥ pitā antardhim upāyayau
daśānām bhagavān rudraḥ ekādaśaḥ iva kṣaye
30. saḥ pitā teṣām kālavaśataḥ antardhim upāyayau
iva bhagavān rudraḥ daśānām ekādaśaḥ kṣaye
30. Due to the sway of time (kālavaśataḥ), that father departed from his ten sons, just as the divine Rudra, the eleventh, appears at the time of universal dissolution (kṣaye).
तस्यानुगमनं चक्रे भार्या वैधव्यभीतिभिः ।
अनुरक्ता दिनस्येव संध्या ताराविलोचना ॥ ३१ ॥
tasyānugamanaṃ cakre bhāryā vaidhavyabhītibhiḥ ,
anuraktā dinasyeva saṃdhyā tārāvilocanā 31
31. tasya anugamanam cakre bhāryā vaidhavybhītibhiḥ
anuraktā dinasya iva sandhyā tārāvilocanā
31. tasya anuraktā bhāryā vaidhavybhītibhiḥ
anugamanam cakre iva dinasya sandhyā tārāvilocanā
31. His devoted wife, fearing widowhood, followed him, just as the twilight (sandhyā) with its star-like eyes (tārāvilocanā) follows the day.
तयोस्ते तनया दुःखकलिता विपिनं गताः ।
कृतौर्ध्वदेहिकास्त्यक्त्वा व्यवहारं समाधये ॥ ३२ ॥
tayoste tanayā duḥkhakalitā vipinaṃ gatāḥ ,
kṛtaurdhvadehikāstyaktvā vyavahāraṃ samādhaye 32
32. tayoḥ te tanayāḥ duḥkhakalitāḥ vipinam gatāḥ
kṛtaurddhavadehikāḥ tyaktvā vyavahāram samādhaye
32. tayoḥ te tanayāḥ duḥkhakalitāḥ kṛtaurddhavadehikāḥ
vyavahāram tyaktvā samādhaye vipinam gatāḥ
32. Their sons, overcome with grief, went to the forest. After performing the final rites, they abandoned all worldly affairs for the sake of deep meditation (samādhi).
धारणानां समस्तानां का स्यादुत्तमसिद्धिदा ।
धारणा यन्मयाः सन्तः स्याम सर्वेश्वरा वयम् ॥ ३३ ॥
dhāraṇānāṃ samastānāṃ kā syāduttamasiddhidā ,
dhāraṇā yanmayāḥ santaḥ syāma sarveśvarā vayam 33
33. dhāraṇānām samastānām kā syāt uttama-siddhi-dā
dhāraṇā yat-mayāḥ santaḥ syāma sarveśvarā vayam
33. samastānām dhāraṇānām uttama-siddhi-dā kā syāt
yat-mayāḥ santaḥ vayam sarveśvarāḥ syāma dhāraṇā
33. Which among all forms of concentration (dhāraṇā) would bestow the supreme accomplishment? (It is) that concentration by which we, immersed in its nature, may become masters of all.
इति ते तत्र संचिन्त्य बद्धपद्मासना दश ।
इदं संचिन्तयामासुर्निर्विघ्ने कन्दरोदरे ॥ ३४ ॥
iti te tatra saṃcintya baddhapadmāsanā daśa ,
idaṃ saṃcintayāmāsurnirvighne kandarodare 34
34. iti te tatra saṃcintya baddha-padmāsanāḥ daśa
idam saṃcintayām āsuḥ nir-vighne kandara-udare
34. iti te daśa tatra saṃcintya baddha-padmāsanāḥ
nirvighne kandara-udare idam saṃcintayām āsuḥ
34. Thus, those ten, having deliberated there and seated in the lotus posture (padmāsana), meditated on this (matter) within an undisturbed cave.
पद्मजाधिष्ठिताशेषजगद्धारणया स्थिताः ।
भवामः पद्मजोपेतं जगद्रूपमविघ्नतः ॥ ३५ ॥
padmajādhiṣṭhitāśeṣajagaddhāraṇayā sthitāḥ ,
bhavāmaḥ padmajopetaṃ jagadrūpamavighnataḥ 35
35. padma-jā-adhiṣṭhita-aśeṣa-jagat-dhāraṇayā sthitāḥ
bhavāmaḥ padma-ja-upetam jagat-rūpam avighnataḥ
35. padmajādhiṣṭhitaśeṣajagaddhāraṇayā sthitāḥ (vayam)
avighnataḥ padmajopetam jagadrūpam bhavāmaḥ
35. By (practicing) concentration (dhāraṇā) on the entire universe overseen by Brahma (Padmaja), we become, without impediment, the form of the universe itself, imbued with Brahma.
इति संचिन्त्य सब्रह्मजगद्धारणया चिरम् ।
निमीलितदृशस्तस्थुस्ते चित्ररचिता इव ॥ ३६ ॥
iti saṃcintya sabrahmajagaddhāraṇayā ciram ,
nimīlitadṛśastasthuste citraracitā iva 36
36. iti saṃcintya sa-brahma-jagat-dhāraṇayā ciram
nimīlita-dṛśaḥ tasthuḥ te citra-racitāḥ iva
36. te ciram sa-brahma-jagat-dhāraṇayā iti saṃcintya
nimīlita-dṛśaḥ citra-racitāḥ iva tasthuḥ
36. Having thus deeply contemplated for a long time by means of concentration (dhāraṇā) on the entire universe, including Brahmā, they stood with their eyes closed, as if they were painted figures.
अथैतद्धारणाबद्धचित्तास्ते तावदच्युताः ।
आसन्मासान्दशाष्टौ च यावत्ते तत्र देहकाः ॥ ३७ ॥
athaitaddhāraṇābaddhacittāste tāvadacyutāḥ ,
āsanmāsāndaśāṣṭau ca yāvatte tatra dehakāḥ 37
37. atha etat-dhāraṇā-baddha-cittāḥ te tāvat acyutāḥ
āsan māsān daśa-aṣṭau ca yāvat te tatra dehakaḥ
37. atha etat-dhāraṇā-baddha-cittāḥ te acyutāḥ tāvat
āsan yāvat te dehakaḥ tatra daśa-aṣṭau māsān ca
37. Then, with their minds bound by this concentration (dhāraṇā), they remained steadfast for eighteen months, as long as their physical bodies were present there.
शुष्काः कंकालतां याताः क्रव्यादैश्चर्विताङ्गकाः ।
नाशमभ्याययुस्तत्र च्छायाभागा इवातपैः ॥ ३८ ॥
śuṣkāḥ kaṃkālatāṃ yātāḥ kravyādaiścarvitāṅgakāḥ ,
nāśamabhyāyayustatra cchāyābhāgā ivātapaiḥ 38
38. śuṣkāḥ kaṅkālatām yātāḥ kravyādaiḥ carvitāṅgakāḥ
nāśam abhi-āyayuḥ tatra chāyā-bhāgāḥ iva ātapaiḥ
38. śuṣkāḥ kaṅkālatām yātāḥ kravyādaiḥ carvitāṅgakāḥ
tatra nāśam abhi-āyayuḥ ātapaiḥ chāyā-bhāgāḥ iva
38. Dried up, reduced to skeletons, and with their limbs gnawed by carnivores, their bodies perished there, just as parts of a shadow disappear due to sunbeams.
अहं ब्रह्मा जगच्चेदं सर्गोऽयं भुवनान्वितः ।
इति संपश्यतां तेषां दीर्घकालोऽभ्यवर्तत ॥ ३९ ॥
ahaṃ brahmā jagaccedaṃ sargo'yaṃ bhuvanānvitaḥ ,
iti saṃpaśyatāṃ teṣāṃ dīrghakālo'bhyavartata 39
39. aham brahmā jagat ca idam sargaḥ ayam bhuvana-anvitaḥ
iti saṃpaśyatām teṣām dīrgha-kālaḥ abhi-avartata
39. teṣām "aham brahmā,
idam jagat ca,
ayam bhuvana-anvitaḥ sargaḥ" iti saṃpaśyatām dīrgha-kālaḥ abhi-avartata
39. For those who were thus perceiving, "I am (the supreme reality) Brahman, and this entire creation (sarga), comprising all worlds, is this universe," a long time passed.
तानि चित्तान्यदेहानि दशैकध्यानतस्ततः ।
संपन्नानि जगन्त्येव दश देहानि वै पृथक् ॥ ४० ॥
tāni cittānyadehāni daśaikadhyānatastataḥ ,
saṃpannāni jagantyeva daśa dehāni vai pṛthak 40
40. tāni cittāni adehāni daśaika-dhyānataḥ tataḥ
sampannāni jaganti eva daśa dehāni vai pṛthak
40. tāni adehāni cittāni daśaika-dhyānataḥ tataḥ
daśa dehāni pṛthak jaganti eva vai sampannāni
40. From that eleven-fold meditation (dhyāna) of those bodiless minds (citta), ten separate bodies and indeed entire worlds (jagat) became manifest.
इति तेषां चिदिच्छा सा संपन्ना सकलं जगत् ।
अत्यन्तस्वच्छरूपैव स्थिता चाकारवर्जिता ॥ ४१ ॥
iti teṣāṃ cidicchā sā saṃpannā sakalaṃ jagat ,
atyantasvaccharūpaiva sthitā cākāravarjitā 41
41. iti teṣām cit-icchā sā sampannā sakalam jagat
atyanta-svaccha-rūpā eva sthitā ca ākāra-varjitā
41. iti teṣām sā cit-icchā sakalam jagat sampannā
atyanta-svaccha-rūpā eva ca ākāra-varjitā sthitā
41. Thus, that conscious will (cit-icchā) of theirs (the bodiless minds) became the entire world (jagat). Yet, it remained of an exceedingly pure nature and devoid of (any specific) form.
संविन्मयत्वाज्जगतां तेषां भूम्यचलादि तत् ।
सर्वं चिदात्मकं विद्धि नौ चेदन्यत्किमुच्यताम् ॥ ४२ ॥
saṃvinmayatvājjagatāṃ teṣāṃ bhūmyacalādi tat ,
sarvaṃ cidātmakaṃ viddhi nau cedanyatkimucyatām 42
42. saṃvit-mayatvāt jagatām teṣām bhūmi-acala-ādi tat
sarvam cit-ātmakam viddhi na u cet anyat kim ucyatām
42. jagatām teṣām saṃvit-mayatvāt tat bhūmi-acala-ādi
sarvam cit-ātmakam viddhi na u cet anyat kim ucyatām
42. Due to the conscious nature (saṃvit-mayatva) of those worlds (jagat), understand (viddhi) that everything – including the earth, mountains, and so on – is essentially conscious (cit-ātmakam). If it were not so, then what else could possibly be stated?
किल यत्र्त्रिजगज्जालं तेषां किमात्म तत्तथा ।
संविदाकाशशून्यत्वमात्रमेवेतरन्न तत् ॥ ४३ ॥
kila yatrtrijagajjālaṃ teṣāṃ kimātma tattathā ,
saṃvidākāśaśūnyatvamātramevetaranna tat 43
43. kila yatra tri-jagat-jālam teṣām kim ātma tat tathā
saṃvid-ākāśa-śūnyatva-mātram eva itarat na tat
43. kila teṣām yatra tri-jagat-jālam tat ātma kim tathā asti? tat saṃvid-ākāśa-śūnyatva-mātram eva asti.
Itarat tat na asti.
43. Indeed, where is that network of the three worlds (tri-jagat-jālam) for them (these consciousnesses)? And what is its true essence (ātman) in that (tat) manner (tathā)? It is merely the emptiness (śūnyatva) of the space of consciousness (saṃvid-ākāśa); nothing else (itarat) is that (tat).
विद्यते न यथा किंचित्तरङ्गः सलिलादृते ।
संवित्तत्त्वादृते तद्वद्विद्यते चलनादिकम् ॥ ४४ ॥
vidyate na yathā kiṃcittaraṅgaḥ salilādṛte ,
saṃvittattvādṛte tadvadvidyate calanādikam 44
44. vidyate na yathā kiṃcit taraṅgaḥ salilāt ṛte
saṃvit-tattvāt ṛte tadvat vidyate calanādikam
44. yathā kiṃcit taraṅgaḥ salilāt ṛte na vidyate,
tadvat calanādikam saṃvit-tattvāt ṛte vidyate
44. Just as nothing, like a wave, exists apart from water, similarly, movement and the like do not exist apart from the essence of consciousness (saṃvit-tattva).
ऐन्दवानि यथैतानि चिन्मयानि जगन्ति खे ।
तथा चिन्मयमेतेषु काष्ठलोष्टोपलाद्यपि ॥ ४५ ॥
aindavāni yathaitāni cinmayāni jaganti khe ,
tathā cinmayameteṣu kāṣṭhaloṣṭopalādyapi 45
45. aindavāni yathā etāni cinmayāni jaganti khe
tathā cinmayam eteṣu kāṣṭha-loṣṭa-upala-ādi api
45. yathā etāni aindavāni jaganti khe cinmayāni (santi),
tathā eteṣu kāṣṭha-loṣṭa-upala-ādi api cinmayam (asti)
45. Just as these dream-like (aindavāni) worlds are permeated with consciousness (cinmayāni) in space (khe), so too, within these very worlds, even wood, clods of earth, stones, and the like are permeated with consciousness.
यथैवैन्दवसंकल्पास्ते जगत्त्वमुपागताः ।
तथैवाब्जजसंकल्पो जगत्त्वमयमागतः ॥ ४६ ॥
yathaivaindavasaṃkalpāste jagattvamupāgatāḥ ,
tathaivābjajasaṃkalpo jagattvamayamāgataḥ 46
46. yathā eva aindava-saṅkalpāḥ te jagattvam upāgatāḥ
tathā eva abjaja-saṅkalpaḥ jagattvam ayam āgataḥ
46. yathā te aindava-saṅkalpāḥ jagattvam upāgatāḥ eva,
tathā ayam abjaja-saṅkalpaḥ jagattvam āgataḥ eva
46. Just as those dream-like (aindava) mental creations (saṅkalpāḥ) attained the state of worlds, similarly, the mental creation (saṅkalpa) of the lotus-born (Abjaja, i.e., Brahmā) has attained this state of being the world.
तस्मादिहेमे गिरयो वसुधा पादपा घनाः ।
महाभूतानि सर्वं च चिन्मात्रमयमाततम् ॥ ४७ ॥
tasmādiheme girayo vasudhā pādapā ghanāḥ ,
mahābhūtāni sarvaṃ ca cinmātramayamātatam 47
47. tasmāt iha ime girayaḥ vasudhā pādapāḥ ghanāḥ
mahābhūtāni sarvam ca cinmātra-mayam ātatam
47. tasmāt iha ime girayaḥ vasudhā pādapāḥ ghanāḥ
mahābhūtāni ca sarvam cinmātra-mayam ātatam (asti)
47. Therefore, here in this world, these mountains, the earth, trees, clouds, the great elements (mahābhūtāni), and all else are entirely permeated by pure consciousness (cinmātra).
चिद्वृक्षाश्चिन्मही चिद्द्यौश्चिदाकाशं चिदद्रयः ।
नाचित्क्वचित्संभवति तेष्वैन्दवजगत्स्विव ॥ ४८ ॥
cidvṛkṣāścinmahī ciddyauścidākāśaṃ cidadrayaḥ ,
nācitkvacitsaṃbhavati teṣvaindavajagatsviva 48
48. cit-vṛkṣāḥ cit-mahī cit-dyauḥ cit-ākāśam cit-adrayaḥ
na acit kvacit saṃbhavati teṣu aindava-jagatsu iva
48. cit-vṛkṣāḥ,
cit-mahī,
cit-dyauḥ,
cit-ākāśam,
cit-adrayaḥ (santi).
teṣu acit kvacit na saṃbhavati,
aindava-jagatsu iva.
48. The trees are consciousness (cit), the earth is consciousness (cit), the sky is consciousness (cit), space is consciousness (cit), and the mountains are consciousness (cit). Nothing that is not consciousness can possibly exist anywhere among them, just as in worlds perceived in dreams or illusions.
चिन्मात्रखकुलालेन स्वदेहचलचक्रके ।
स्वशरीरमृदा सर्गः कुतोयं क्रियतेऽनिशम् ॥ ४९ ॥
cinmātrakhakulālena svadehacalacakrake ,
svaśarīramṛdā sargaḥ kutoyaṃ kriyate'niśam 49
49. cit-mātra-kha-kulālena sva-deha-cala-cakrake
sva-śarīra-mṛdā sargaḥ kutaḥ ayam kriyate aniśam
49. cit-mātra-kha-kulālena sva-deha-cala-cakrake
sva-śarīra-mṛdā ayam sargaḥ aniśam kutaḥ kriyate?
49. By the potter, who is merely consciousness (cit)-space, using his own body as the moving wheel and the substance of his own body as the clay, how is this creation constantly brought forth?
संकल्पनिर्मिते सर्गे दृषदश्चेन्न चेतनाः ।
तदत्र लोष्टशैलादि किमेतदिति कथ्यताम् ॥ ५० ॥
saṃkalpanirmite sarge dṛṣadaścenna cetanāḥ ,
tadatra loṣṭaśailādi kimetaditi kathyatām 50
50. saṅkalpa-nirmite sarge dṛṣadaḥ cet na cetanāḥ
tat atra loṣṭa-śaila-ādi kim etat iti kathyatām
50. saṅkalpa-nirmite sarge dṛṣadaḥ cet na cetanāḥ,
tat atra etat loṣṭa-śaila-ādi kim iti kathyatām.
50. If, in this creation brought forth by consciousness (saṅkalpa), even rocks are not conscious, then please explain what these lumps of clay, mountains, and similar things here are.
कलनस्मृतिसंस्कारा दधत्यर्थं च नोदरे ।
प्राडवृष्टं कल्पनादीनामन्यैवार्थकुलावताम् ॥ ५१ ॥
kalanasmṛtisaṃskārā dadhatyarthaṃ ca nodare ,
prāḍavṛṣṭaṃ kalpanādīnāmanyaivārthakulāvatām 51
51. kalana-smṛti-saṃskārāḥ dadhati artham ca na udare
prāk avṛṣṭam kalpanā-ādīnām anyā eva artha-kulāvatām
51. kalana-smṛti-saṃskārāḥ artham ca udare na dadhati.
(saḥ arthaḥ) prāk avṛṣṭam,
kalpanā-ādīnām (gatiḥ) anyā eva artha-kulāvatām (bhavati).
51. Perceptions, memories, and latent impressions (saṃskāras) certainly hold meaning, but not within (their own limited internal space). This meaning, previously unmanifested, belongs to the realm of imaginations and similar mental constructs, the very nature of which is entirely distinct from (the nature of) things endowed with groups of objective meanings.
तद्धाम संविदो धाम्नि मणिराशौ मणिर्यथा ।
सर्वात्मनि तथा चित्ते कश्चिदर्थ उदेत्यलम् ॥ ५२ ॥
taddhāma saṃvido dhāmni maṇirāśau maṇiryathā ,
sarvātmani tathā citte kaścidartha udetyalam 52
52. taddhāma saṃvidaḥ dhāmni maṇirāśau maṇiḥ yathā
sarvātmani tathā citte kaścit arthaḥ udeti alam
52. yathā maṇiḥ maṇirāśau saṃvidaḥ dhāmni tat dhāma (pratibhāti),
tathā sarvātmani citte kaścit arthaḥ alam udeti.
52. Just as a particular jewel (maṇi) shines distinctly within a heap of jewels, in the abode of consciousness (saṃvid), similarly, some specific object or meaning fully arises in the mind (citta), which resides within the all-pervading Self (ātman).
अकार्यकरणस्यार्थो न भिन्नो ब्रह्मणः क्वचित् ।
स्वभाव इति तेनेदं सर्वं ब्रह्मेति निश्चयः ॥ ५३ ॥
akāryakaraṇasyārtho na bhinno brahmaṇaḥ kvacit ,
svabhāva iti tenedaṃ sarvaṃ brahmeti niścayaḥ 53
53. akāryakaraṇasya arthaḥ na bhinnaḥ brahmaṇaḥ kvacit
svabhāvaḥ iti tena idam sarvam brahma iti niścayaḥ
53. akāryakaraṇasya arthaḥ brahmaṇaḥ kvacit na bhinnaḥ.
iti svabhāvaḥ.
tena idam sarvam brahma iti niścayaḥ.
53. The essence of the non-acting principle is never different from Brahman (brahman). This is its intrinsic nature (svabhāva). Therefore, the firm conviction is that all this indeed is Brahman (brahman).
यथा प्रवृत्तं चिद्वारि वहत्यावर्ततेऽवनौ ।
स्वयत्नेनातितीव्रेण परात्मीयात्मना विना ॥ ५४ ॥
yathā pravṛttaṃ cidvāri vahatyāvartate'vanau ,
svayatnenātitīvreṇa parātmīyātmanā vinā 54
54. yathā pravṛttam citvāri vahati āvartate avanau
svayatnena atitīvreṇa parātmīyātmanā vinā
54. yathā pravṛttam citvāri avanau atitīvreṇa svayatnena vahati ca āvartate,
parātmīyātmanā vinā eva.
54. Just as the consciousness-water (cidvāri), once set in motion, flows and swirls on the ground by its own exceedingly intense effort, without the intervention of another's Self (ātman) or even its own Self (ātman) as an external agent.
पद्मलीला जगदिव प्रकचन्ति जगन्ति यत् ।
चिन्मात्राद्ब्रह्मणः स्वस्मादन्यानि न मनागपि ॥ ५५ ॥
padmalīlā jagadiva prakacanti jaganti yat ,
cinmātrādbrahmaṇaḥ svasmādanyāni na manāgapi 55
55. padmalīlā jagat iva prakacanti jaganti yat
cinmātrāt brahmaṇaḥ svasmāt anyāni na manāk api
55. yat jaganti padmalīlā jagat iva prakacanti,
(tatas) te (jaganti) svasmāt cinmātrāt brahmaṇaḥ manāk api anyāni na (bhavanti).
55. Because the worlds (jagat) blossom forth like the playful unfolding of a lotus (padmalīlā), and as if they were the very world itself manifesting, they are not in the slightest different from Brahman (brahman), which is pure consciousness (cinmātra), from its own essence.
अजातमनिरुद्धं च सन्मात्रं ब्रह्म खात्मकम् ।
शान्तं सदसतोर्मध्यं चिद्भामात्रमिदं जगत् ॥ ५६ ॥
ajātamaniruddhaṃ ca sanmātraṃ brahma khātmakam ,
śāntaṃ sadasatormadhyaṃ cidbhāmātramidaṃ jagat 56
56. ajātam aniruddham ca san-mātram brahma khātmakam
śāntam sat-asatoḥ madhyam cit-bhā-mātram idam jagat
56. idam jagat ajātam aniruddham ca san-mātram brahma
khātmakam śāntam sat-asatoḥ madhyam cit-bhā-mātram
56. This universe (jagat) is unborn and unobstructed. It is the ultimate reality (brahman), which is pure existence (sat) and whose nature is like space (kha). It is peaceful, transcends both existence and non-existence, and is merely a manifestation of consciousness (cit).
यत्संविन्मयमद्व्यादि संकल्पजगति स्थितम् ।
तदसंविन्मयमिति वक्ताऽज्ञो ज्ञैर्विहस्यते ॥ ५७ ॥
yatsaṃvinmayamadvyādi saṃkalpajagati sthitam ,
tadasaṃvinmayamiti vaktā'jño jñairvihasyate 57
57. yat saṃvin-mayam a-dvaya-ādi saṃkalpa-jagati sthitam
tat a-saṃvin-mayam iti vaktā ajñaḥ jñaiḥ vihasyate
57. yat saṃkalpa-jagati sthitam saṃvin-mayam a-dvaya-ādi,
tat a-saṃvin-mayam iti ajñaḥ vaktā jñaiḥ vihasyate
57. If someone, an ignorant person (ajña), says that this world of mental creation (saṃkalpa-jagat), which is truly of the nature of consciousness and is non-dual and beginningless, is 'devoid of consciousness,' he is ridiculed by the wise.
जगन्त्यात्मेव संकल्पमयान्येतानि वेत्ति खे ।
खात्मकानि तथेदं च ब्रह्म संकल्पजं जगत् ॥ ५८ ॥
jagantyātmeva saṃkalpamayānyetāni vetti khe ,
khātmakāni tathedaṃ ca brahma saṃkalpajaṃ jagat 58
58. jaganti ātma-iva saṃkalpa-mayāni etāni vetti khe
khātmakāni tathā idam ca brahma saṃkalpa-jam jagat
58. khe etāni jaganti ātma-iva saṃkalpa-mayāni khātmakāni vetti.
tathā ca idam saṃkalpa-jam jagat brahma (asti).
58. One understands that these worlds (jagat), like the Self (ātman), are composed of mental conception (saṃkalpa-maya) and are of the nature of space (kha), existing in space (kha). And similarly, this (entire) world (jagat), which originates from mental conception (saṃkalpa), is (ultimately) the ultimate reality (brahman).
यावद्यावदियं दृष्टिः शीघ्रं शीघ्रं विलोक्यते ।
तावत्तावदिदं दुःखं शीघ्रं शीघ्रं विलीयते ॥ ५९ ॥
yāvadyāvadiyaṃ dṛṣṭiḥ śīghraṃ śīghraṃ vilokyate ,
tāvattāvadidaṃ duḥkhaṃ śīghraṃ śīghraṃ vilīyate 59
59. yāvat yāvat iyam dṛṣṭiḥ śīghram śīghram vilokyate
tāvat tāvat idam duḥkham śīghram śīghram vilīyate
59. yāvat yāvat iyam dṛṣṭiḥ śīghram śīghram vilokyate,
tāvat tāvat idam duḥkham śīghram śīghram vilīyate
59. As swiftly as this vision (dṛṣṭi) is perceived, so swiftly does this suffering (duḥkha) completely dissolve.
यावद्यावदियं दृष्टिः प्रेक्ष्यते न चिराच्चिता ।
तावत्तावदिदं दुःखं भवेत्प्रतिघनं घनम् ॥ ६० ॥
yāvadyāvadiyaṃ dṛṣṭiḥ prekṣyate na cirāccitā ,
tāvattāvadidaṃ duḥkhaṃ bhavetpratighanaṃ ghanam 60
60. yāvat yāvat iyaṃ dṛṣṭiḥ prekṣyate na cirāt citā
tāvat tāvat idaṃ duḥkhaṃ bhavet pratighanaṃ ghanam
60. iyaṃ dṛṣṭiḥ yāvat yāvat na cirāt citā prekṣyate
tāvat tāvat idaṃ duḥkhaṃ pratighanaṃ ghanam bhavet
60. As long as this perception is quickly grasped and fixated upon, so long does this suffering become increasingly dense and intense.
दीर्घदुष्कृतमूढानामिमां दृष्टिमपश्यताम् ।
संसृतिर्वज्रसारेयं न कदाचित्प्रशाम्यति ॥ ६१ ॥
dīrghaduṣkṛtamūḍhānāmimāṃ dṛṣṭimapaśyatām ,
saṃsṛtirvajrasāreyaṃ na kadācitpraśāmyati 61
61. dīrghaduṣkṛtamūḍhānām imāṃ dṛṣṭim apaśyatām
saṃsṛtiḥ vajrasārā iyaṃ na kadācit praśāmyati
61. dīrghaduṣkṛtamūḍhānām imāṃ dṛṣṭim apaśyatām
iyaṃ vajrasārā saṃsṛtiḥ na kadācit praśāmyati
61. For those who are deluded by their long-accumulated misdeeds and thus fail to perceive this (right) understanding, this cyclic existence (saṃsāra), which is as firm as a diamond, never ceases.
नेहाकृतिर्न च भवाभवजन्मनाशाः सत्ता न चैव न च नाम तथास्त्यसत्ता ।
शान्तं परं कचति केवलमात्मनीत्थं ब्रह्माथवा कचनमप्यलमत्र नास्ति ॥ ६२ ॥
nehākṛtirna ca bhavābhavajanmanāśāḥ sattā na caiva na ca nāma tathāstyasattā ,
śāntaṃ paraṃ kacati kevalamātmanītthaṃ brahmāthavā kacanamapyalamatra nāsti 62
62. na iha ākṛtiḥ na ca bhava abhava janma nāśāḥ
sattā na ca eva na ca nāma tathā asti asattā
śāntaṃ paraṃ kacati kevalam ātmani itthaṃ
brahma athavā kacanam api alam atra na asti
62. iha ākṛtiḥ na,
ca bhavābhavajanmanāśāḥ na.
ca eva sattā na,
tathā nāma ca asattā na asti.
itthaṃ kevalam ātmani śāntaṃ paraṃ brahma कचति.
athavā atra kacanam api alam na asti
62. Here (in this ultimate reality), there is no (specific) form or shape. Neither are there existences, non-existences, births, or destructions. There is no (defined) being (sattā), nor, by the same token, is there (defined) non-being (asattā) by name. Only the supreme, tranquil reality shines forth within the Self (ātman) in this manner, (as) Brahman. Or rather, here, even the notion of 'shining forth' is insufficient.
आद्यन्तवर्जितमलभ्यलताग्रमूलनिर्माणमूलपरिवेशमशेषमच्छम् ।
अन्तस्थनिर्गगनसर्गकपुत्रकौघं नित्ये स्थितं ननु घनं गतजन्मनाशम् ॥ ६३ ॥
ādyantavarjitamalabhyalatāgramūlanirmāṇamūlapariveśamaśeṣamaccham ,
antasthanirgaganasargakaputrakaughaṃ nitye sthitaṃ nanu ghanaṃ gatajanmanāśam 63
63. ādyantavarjitam alabhyalatāgramūlanirmāṇamūlapariveśam
aśeṣam accham
antasthanirgaganasargakaputrakaugham
nitye sthitam nanu ghanam gatajanmanāśam
63. ādyantavarjitam alabhyalatāgramūlanirmāṇamūlapariveśam
aśeṣam accham
antasthanirgaganasargakaputrakaugham
gatajanmanāśam nanu ghanam nitye sthitam
63. It is without beginning or end, and its fundamental origin and encompassing sphere of creation are utterly unattainable, like the tip and root of an inaccessible vine. It is complete, pure, and transparent. Within it are contained boundless multitudes of creations and their offspring. Indeed, it is eternally established, profound, and free from birth and destruction.
सन्मात्रमन्तरहिताखिलहस्तजातं पर्यन्तहीनगणनाङ्गममुक्तरूपम् ।
आत्माम्बरात्मकमहं त्विदमेव सर्वं सुस्तम्भरूपमजमौनमलं विकल्पैः ॥ ६४ ॥
sanmātramantarahitākhilahastajātaṃ paryantahīnagaṇanāṅgamamuktarūpam ,
ātmāmbarātmakamahaṃ tvidameva sarvaṃ sustambharūpamajamaunamalaṃ vikalpaiḥ 64
64. satmātram antarahita akhilahastajātam
paryantahīna gaṇanāṅgam amuktarūpam
ātmāmbarātmakam aham tu idam eva sarvam
sustambharūpam ajamaunam alam vikalpaiḥ
64. aham tu idam eva sarvam satmātram
antarahita akhilahastajātam paryantahīna
gaṇanāṅgam amuktarūpam ātmāmbarātmakam
sustambharūpam ajamaunam alam vikalpaiḥ
64. I am indeed all this (the universe), which is pure being (sat), undivided, the origin of all manifest forms, boundless, with immeasurable aspects, and of an unchanging (intrinsic) nature. Its essence is the Self (ātman) and the all-pervading consciousness; it is a firm foundation, unborn stillness, and entirely beyond all conceptual distinctions.

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 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 (current chapter) 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