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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-186

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श्रीवाल्मीकिरुवाच ।
कुन्ददन्ते वदत्येवं वसिष्ठो भगवान्मुनिः ।
उवाचेदमनिन्द्यात्मा परमार्थोचितं वचः ॥ १ ॥
śrīvālmīkiruvāca ,
kundadante vadatyevaṃ vasiṣṭho bhagavānmuniḥ ,
uvācedamanindyātmā paramārthocitaṃ vacaḥ 1
1. śrīvālmīkiḥ uvāca kundadante vadati evam vasiṣṭhaḥ
bhagavān muniḥ uvāca idam anindyātmā paramārthocitam vacaḥ
1. śrīvālmīkiḥ uvāca kundadante evam vadati bhagavān muniḥ
vasiṣṭhaḥ anindyātmā idam paramārthocitam vacaḥ uvāca
1. Śrī Vālmīki said: O [Rāma] of jasmine-like teeth, while [you were] speaking thus, the revered sage Vasiṣṭha, whose self (ātman) is blameless, spoke these words, which are fitting for the ultimate reality (paramārtha).
श्रीवसिष्ठ उवाच ।
बत विज्ञानविश्रान्तिरस्य जाता महात्मनः ।
करामलकवद्विश्वं ब्रह्मेति परिपश्यति ॥ २ ॥
śrīvasiṣṭha uvāca ,
bata vijñānaviśrāntirasya jātā mahātmanaḥ ,
karāmalakavadviśvaṃ brahmeti paripaśyati 2
2. śrīvasiṣṭhaḥ uvāca bata vijñānaviśrāntiḥ asya jātā
mahātmanaḥ karāmalakavat viśvam brahma iti paripaśyati
2. śrīvasiṣṭhaḥ uvāca bata asya mahātmanaḥ vijñānaviśrāntiḥ
jātā viśvam brahma iti karāmalakavat paripaśyati
2. Śrī Vasiṣṭha said: 'Ah, the perfect realization of true knowledge (vijñāna) has dawned for this great soul (mahātman)! He perceives the entire universe as (brahman), as clearly as a fruit in the palm of his hand.'
किलेदं भ्रान्तिमात्रात्म विश्वं ब्रह्मेति भात्यजम् ।
भ्रान्तिर्ब्रह्मैव च ब्रह्म शान्तमेकमनामयम् ॥ ३ ॥
kiledaṃ bhrāntimātrātma viśvaṃ brahmeti bhātyajam ,
bhrāntirbrahmaiva ca brahma śāntamekamanāmayam 3
3. kila idam bhrāntimātrātma viśvam brahma iti bhāti ajam
bhrāntiḥ brahma eva ca brahma śāntam ekam anāmayam
3. kila idam viśvam bhrāntimātrātma ajam brahma iti bhāti
ca bhrāntiḥ brahma eva brahma śāntam ekam anāmayam
3. Indeed, this universe, whose nature is merely illusion, appears as the unborn (brahman). And this very illusion is (brahman) itself; for (brahman) is peaceful, one, and free from all affliction.
यद्यथा येन यत्रास्ति यादृग्यावद्यदा यतः ।
तत्तथा तेन तत्रास्ति तादृक्तावत्तदा ततः ॥ ४ ॥
yadyathā yena yatrāsti yādṛgyāvadyadā yataḥ ,
tattathā tena tatrāsti tādṛktāvattadā tataḥ 4
4. yadyathā yena yatra asti yādṛk yāvat yadā yataḥ
tattathā tena tatra asti tādṛk tāvat tadā tataḥ
4. yadyathā yena yatra asti yādṛk yāvat yadā yataḥ
tattathā tena tatra asti tādṛk tāvat tadā tataḥ
4. Whatever exists in a certain way, by certain means, at a certain place, of a certain kind, to a certain extent, at a certain time, and from a certain cause – that very thing exists in that very way, by those very means, at that very place, of that very kind, to that very extent, at that very time, and from that very cause.
शिवं शान्तमजं मौनममौनमजरं ततम् ।
सुशून्याशून्यमभवमनादिनिधनं ध्रुवम् ॥ ५ ॥
śivaṃ śāntamajaṃ maunamamaunamajaraṃ tatam ,
suśūnyāśūnyamabhavamanādinidhanaṃ dhruvam 5
5. śivam śāntamajam maunamamaunamajaram tatam
suśūnyāśūnyamabhavamanaadinidhanam dhruvam
5. śivam śāntamajam maunamamaunamajaram tatam
suśūnyāśūnyamabhavamanaadinidhanam dhruvam
5. It is auspicious, peaceful and unborn, silent yet not silent, ageless, pervasive, both utterly void and not void, without origin, without beginning or end, and eternal.
यस्या यस्यास्त्ववस्थायाः क्रियते संविदा भरः ।
सा सा सहस्रशाखत्वमेति सेकैर्यथा लता ॥ ६ ॥
yasyā yasyāstvavasthāyāḥ kriyate saṃvidā bharaḥ ,
sā sā sahasraśākhatvameti sekairyathā latā 6
6. yasyā yasyāḥ tu avasthāyāḥ kriyate saṃvidā bharaḥ
sā sā sahasraśākhatvam eti sekaiḥ yathā latā
6. yasyā yasyāḥ tu avasthāyāḥ saṃvidā bharaḥ kriyate
sā sā sahasraśākhatvam eti yathā latā sekaiḥ
6. Just as a creeper [grows] with watering, so too, whichever state is filled with consciousness (saṃvid), that state attains a thousandfold ramification.
परो ब्रह्माण्डमेवाणुश्चिद्व्योम्नोन्तःस्थितो यतः ।
परमाणुरेव ब्रह्माण्डमन्तःस्थितजगद्यतः ॥ ७ ॥
paro brahmāṇḍamevāṇuścidvyomnontaḥsthito yataḥ ,
paramāṇureva brahmāṇḍamantaḥsthitajagadyataḥ 7
7. paraḥ brahmāṇḍam eva aṇuḥ citvyomnaḥ antaḥ sthitaḥ
yataḥ paramāṇuḥ eva brahmāṇḍam antaḥsthitajagat yataḥ
7. paraḥ eva brahmāṇḍam aṇuḥ yataḥ citvyomnaḥ antaḥ
sthitaḥ paramāṇuḥ eva brahmāṇḍam yataḥ antaḥsthitajagat
7. The Supreme (para) is indeed the universe (brahmāṇḍa) and yet an atom (aṇu), because it resides within the space of consciousness (cit-vyoma). Similarly, an atom (paramāṇu) itself is the universe, because the world resides within it.
तस्माच्चिदाकाशमनादिमध्यमखण्डितं सौम्यमिदं समस्तम् ।
निर्वाणमस्तंगतजातिबन्धो यथास्थितं तिष्ठ निरामयात्मा ॥ ८ ॥
tasmāccidākāśamanādimadhyamakhaṇḍitaṃ saumyamidaṃ samastam ,
nirvāṇamastaṃgatajātibandho yathāsthitaṃ tiṣṭha nirāmayātmā 8
8. tasmāt citākāśam anādimadhyam
akhaṇḍitam saumyam idam samastam
nirvāṇam astagatajātibandho
yathāsthitam tiṣṭha nirāmayātmā
8. tasmāt he astagatajātibandho nirāmayātmā,
idam samastam citākāśam anādimadhyam akhaṇḍitam saumyam nirvāṇam,
(tvam) yathāsthitam tiṣṭha
8. Therefore, this entire consciousness-space (cit-ākāśa) is without beginning or middle, unbroken, and peaceful. O you whose bonds of birth have ceased, remain as you are, with a self (ātman) free from affliction, in the state of liberation (nirvāṇa).
स्वयं दृश्यं स्वयं द्रष्टृ स्वयं चित्त्वं स्वयं जडम् ।
स्वयं किंचिन्न किंचिच्च ब्रह्मात्मन्येव संस्थितम् ॥ ९ ॥
svayaṃ dṛśyaṃ svayaṃ draṣṭṛ svayaṃ cittvaṃ svayaṃ jaḍam ,
svayaṃ kiṃcinna kiṃcicca brahmātmanyeva saṃsthitam 9
9. svayam dṛśyam svayam draṣṭṛ svayam cittvam svayam jaḍam
svayam kiṃcit na kiṃcit ca brahma ātmani eva saṃsthitam
9. brahma svayam dṛśyam,
svayam draṣṭṛ,
svayam cittvam,
svayam jaḍam,
svayam kiṃcit ca na kiṃcit.
(tat) eva ātmani saṃsthitam
9. Brahman itself is the seen object and the seer, consciousness and also inert matter; it is something and also nothing. Brahman is established solely within its own Self (ātman).
यथा यत्र जगत्येतत्स्वयं ब्रह्म खमात्मनि ।
स्वरूपमजहच्छान्तं यत्र संपद्यते तथा ॥ १० ॥
yathā yatra jagatyetatsvayaṃ brahma khamātmani ,
svarūpamajahacchāntaṃ yatra saṃpadyate tathā 10
10. yathā yatra jagati etat svayam brahma kham ātmani
svarūpam ajahat śāntam yatra saṃpadyate tathā
10. yathā etat svayam brahma jagati ātmani kham (iva) svarūpam ajahat śāntam yatra saṃpadyate,
tathā
10. Just as this Brahman itself, like space (kham), in its own Self (ātman) within the world, does not abandon its inherently peaceful nature (svarūpa), similarly, it manifests (saṃpadyate) fully wherever (yatra) it is present.
ब्रह्म दृश्यमिति द्वैतं न कदाचिद्यथास्थितम् ।
एकत्वमेतयोर्विद्धि शून्यत्वाकाशयोरिव ॥ ११ ॥
brahma dṛśyamiti dvaitaṃ na kadācidyathāsthitam ,
ekatvametayorviddhi śūnyatvākāśayoriva 11
11. brahma dṛśyam iti dvaitam na kadācit yathāsthitam
ekatvam etayoḥ viddhi śūnyatva ākāśayoḥ iva
11. brahma dṛśyam iti dvaitam na kadācit yathāsthitam.
etayoḥ ekatvam śūnyatva ākāśayoḥ iva viddhi
11. The duality that 'Brahman is an object to be seen' is never truly existent as such. Understand the oneness of these two (Brahman and the 'seen'), just as there is a fundamental unity between emptiness (śūnyatva) and space (ākāśa).
दृश्यमेव परं ब्रह्म परं ब्रह्मैव दृश्यता ।
एतन्न शान्तं नाऽशान्तं नानाकारं न चाकृतिः ॥ १२ ॥
dṛśyameva paraṃ brahma paraṃ brahmaiva dṛśyatā ,
etanna śāntaṃ nā'śāntaṃ nānākāraṃ na cākṛtiḥ 12
12. dṛśyam eva param brahma param brahma eva dṛśyatā |
etat na śāntam na aśāntam na nānākāram na ca ākṛtiḥ
12. dṛśyam eva param brahma param brahma eva dṛśyatā
etat na śāntam na aśāntam na nānākāram na ca ākṛtiḥ
12. That which is seen is indeed the supreme reality (brahman), and the supreme reality (brahman) is indeed that which is seen. This (reality) is neither tranquil nor restless, neither of manifold forms nor a specific shape.
यादृग्प्रबोधे स्वप्नादिस्तादृग्देहो निराकृतिः ।
संविन्मात्रात्मा प्रतिघः स्वानुभूतोऽप्यसन्मयः ॥ १३ ॥
yādṛgprabodhe svapnādistādṛgdeho nirākṛtiḥ ,
saṃvinmātrātmā pratighaḥ svānubhūto'pyasanmayaḥ 13
13. yādṛk prabodhe svapnādiḥ tādṛk dehaḥ nirākṛtiḥ |
saṃvinmātrātmā pratighaḥ svānubhūtaḥ api asanmayaḥ
13. yādṛk prabodhe svapnādiḥ tādṛk dehaḥ nirākṛtiḥ
saṃvinmātrātmā pratighaḥ svānubhūtaḥ api asanmayaḥ
13. Just as a dream and similar experiences (appear) in the waking state, so too is the body formless (unreal). The self (ātman) is merely consciousness. The sensory world (pratigha), even though it is self-experienced, is composed of unreality.
संविन्मयो यथा जन्तुर्निद्रात्मास्ते जडोभवत् ।
जडीभूता तथैषास्ते संवित्स्थावरनामिका ॥ १४ ॥
saṃvinmayo yathā janturnidrātmāste jaḍobhavat ,
jaḍībhūtā tathaiṣāste saṃvitsthāvaranāmikā 14
14. saṃvinmayaḥ yathā jantuḥ nidrātmā āste jaḍaḥ abhavat
| jaḍībhūtā tathā eṣā āste saṃvit sthāvaranāmikā
14. yathā saṃvinmayaḥ jantuḥ nidrātmā āste jaḍaḥ abhavat
tathā eṣā saṃvit jaḍībhūtā āste sthāvaranāmikā
14. Just as a conscious being (jantu), when its nature is sleep, remains (in that state) and becomes inert, so too this consciousness (saṃvid), having become inert, remains, known as 'immobile' (sthāvara).
स्थावरत्वाज्जडाच्चित्त्वं जङ्गमात्म प्रयाति चित् ।
जीवः सुषुप्तात्मा स्वप्नं जाग्रच्चैव जगच्छतैः ॥ १५ ॥
sthāvaratvājjaḍāccittvaṃ jaṅgamātma prayāti cit ,
jīvaḥ suṣuptātmā svapnaṃ jāgraccaiva jagacchataiḥ 15
15. sthāvaratvāt jaḍāt cittvam jaṅgamātma prayāti cit |
jīvaḥ suṣuptātmā svapnam jāgrat ca eva jagacchataiḥ
15. sthāvaratvāt jaḍāt cit cittvam jaṅgamātma prayāti
jīvaḥ suṣuptātmā svapnam ca eva jāgrat jagacchataiḥ
15. Consciousness (cit), having emerged from immobility and inertia, proceeds into the mobile state of consciousness. The individual soul (jīva), whose (fundamental) nature (ātman) is deep sleep, (then progresses from there to) the dream state and indeed to the waking state, experiencing hundreds of worlds.
आमोक्षमेषा जीवस्य भुव्यम्भस्यनिलेऽनले ।
खे खात्मभिर्जगल्लक्षैः स्वप्नाभैर्भासते स्थितिः ॥ १६ ॥
āmokṣameṣā jīvasya bhuvyambhasyanile'nale ,
khe khātmabhirjagallakṣaiḥ svapnābhairbhāsate sthitiḥ 16
16. ā mokṣam eṣā jīvasya bhuvi ambhasi anile anale khe kha
ātmabhiḥ jagat lakṣaiḥ svapna ābhaiḥ bhāsate sthitiḥ
16. eṣā jīvasya sthitiḥ ā mokṣam bhuvi ambhasi anile anale
khe svapna ābhaiḥ jagat lakṣaiḥ kha ātmabhiḥ bhāsate
16. Until final liberation (mokṣa), this state of the individual soul (jīva) manifests as world-appearances resembling dreams, in earth, water, air, fire, and space, by means of the very elemental natures.
चिच्चिनोति तथा जाड्यं नरो निद्रास्थितिर्यथा ।
चिनोति जडतां चित्त्वं न नाम जडतावशात् ॥ १७ ॥
ciccinoti tathā jāḍyaṃ naro nidrāsthitiryathā ,
cinoti jaḍatāṃ cittvaṃ na nāma jaḍatāvaśāt 17
17. cit cinoti tathā jāḍyam naraḥ nidrā sthitiḥ yathā
cinoti jaḍatām cit tvam na nāma jaḍatā vaśāt
17. yathā naraḥ nidrā sthitiḥ,
tathā cit jāḍyam cinoti.
cit tvam jaḍatām cinoti,
na nāma jaḍatā vaśāt.
17. Just as a person (nara) experiences the state of sleep, so too consciousness (cit) acquires inertness (jāḍya). Consciousness (cittva) accumulates dullness, yet not, indeed, due to the sway of dullness (jāḍya) itself.
चिता वेदनवेत्तारं स्थावरं क्रियते वपुः ।
चिता वेदनवेत्तारं जङ्गमं क्रियते वपुः ॥ १८ ॥
citā vedanavettāraṃ sthāvaraṃ kriyate vapuḥ ,
citā vedanavettāraṃ jaṅgamaṃ kriyate vapuḥ 18
18. citā vedana vettāram sthāvaram kriyate vapuḥ
citā vedana vettāram jaṅgamam kriyate vapuḥ
18. citā vedana vettāram vapuḥ sthāvaram kriyate.
citā vedana vettāram vapuḥ jaṅgamam kriyate.
18. By consciousness (cit), the body (vapuḥ) is rendered immobile for the knower of perception. By consciousness (cit), the body (vapuḥ) is rendered mobile for the knower of perception.
यथा पुंसो नखाः पादावेकमेव शरीरकम् ।
तथैकमेवाप्रतिघं चितः स्थावरजङ्गमम् ॥ १९ ॥
yathā puṃso nakhāḥ pādāvekameva śarīrakam ,
tathaikamevāpratighaṃ citaḥ sthāvarajaṅgamam 19
19. yathā puṃsaḥ nakhāḥ pādau ekam eva śarīrakam
tathā ekam eva apratigham citaḥ sthāvara jaṅgamam
19. yathā puṃsaḥ nakhāḥ pādau ekam eva śarīrakam,
tathā citaḥ sthāvara jaṅgamam ekam eva apratigham
19. Just as the nails and feet of a person (puruṣa) are indeed a single body, similarly, the entire immobile and mobile creation of consciousness (cit) is also one and unhindered.
आदिसर्गे स्वप्न इव यत्प्रथामागतं स्थितम् ।
चितो रूपं जगदिति तत्तथैवान्त उच्यते ॥ २० ॥
ādisarge svapna iva yatprathāmāgataṃ sthitam ,
cito rūpaṃ jagaditi tattathaivānta ucyate 20
20. ādīsarge svapnaḥ iva yat prathām āgatam sthitam
citaḥ rūpam jagat iti tat tathā eva antaḥ ucyate
20. yat jagat ādīsarge svapnaḥ iva prathām āgatam
sthitam citaḥ rūpam iti tat tathā eva antaḥ ucyate
20. That which came into manifestation and existed like a dream in the primordial creation, namely the world (jagat), is the very form of consciousness (cit); thus, it is similarly declared at the end (of its cycle).
तच्चैवाप्रतिघं शान्तं यथास्थितमवस्थितम् ।
न प्रथामागतं किंचिन्नासीदप्रथितं हितम् ॥ २१ ॥
taccaivāpratighaṃ śāntaṃ yathāsthitamavasthitam ,
na prathāmāgataṃ kiṃcinnāsīdaprathitaṃ hitam 21
21. tat ca eva apratigham śāntam yathāsthitam avasthitam
na prathām āgatam kiñcit na āsīt aprathitam hitam
21. tat ca eva apratigham śāntam yathāsthitam avasthitam.
kiñcit prathām āgatam na.
aprathitam hitam na āsīt.
21. And that (reality) is indeed unopposed, peaceful, and remains eternally as it is. Nothing whatsoever has come into manifestation, nor has anything unmanifested existed as beneficial.
अयमादिरयं चान्तः सर्गस्येत्यवभासते ।
चितः सुघननिद्रायाः सुषुप्तस्वप्नकोष्ठतः ॥ २२ ॥
ayamādirayaṃ cāntaḥ sargasyetyavabhāsate ,
citaḥ sughananidrāyāḥ suṣuptasvapnakoṣṭhataḥ 22
22. ayam ādiḥ ayam ca antaḥ sargasya iti avabhāsate
citaḥ sughananidrāyāḥ suṣuptasvapnakoṣṭhataḥ
22. ayam ādiḥ ayam ca antaḥ sargasya iti citaḥ
sughananidrāyāḥ suṣuptasvapnakoṣṭhataḥ avabhāsate
22. "This is the beginning, and this is the end of creation" – such an appearance arises from consciousness (cit), from its state of profoundly deep sleep, specifically from the domain of deep sleep and dream.
स्थित एको ह्यनाद्यन्तः परमार्थघनो यतः ।
प्रलयस्थितिसर्गाणां न नामाप्यस्ति मां प्रति ॥ २३ ॥
sthita eko hyanādyantaḥ paramārthaghano yataḥ ,
pralayasthitisargāṇāṃ na nāmāpyasti māṃ prati 23
23. sthitaḥ ekaḥ hi anādiantaḥ paramārthaghanaḥ yataḥ
pralayastitisargāṇām na nāma api asti mām prati
23. ekaḥ hi anādiantaḥ paramārthaghanaḥ sthitaḥ.
yataḥ mām prati pralayastitisargāṇām nāma api na asti.
23. Indeed, the One exists, without beginning or end, inherently of the nature of ultimate reality. For me, from this standpoint, even the names of dissolution, sustenance, and creation do not exist.
प्रलयस्थितिसर्गादि दृश्यमानं न विद्यते ।
एतन्न चात्मनश्चान्यच्चित्रे चित्रवधूर्यथा ॥ २४ ॥
pralayasthitisargādi dṛśyamānaṃ na vidyate ,
etanna cātmanaścānyaccitre citravadhūryathā 24
24. pralaya-sthiti-sarga-ādi dṛśyamānam na vidyate etat
na ca ātmanaḥ ca anyat citre citra-vadhūḥ yathā
24. dṛśyamānam pralaya-sthiti-sarga-ādi na vidyate etat
ca ātmanaḥ anyat na ca yathā citre citra-vadhūḥ
24. The phenomena of creation, sustenance, and dissolution, and all that is perceived, do not truly exist. This perceived reality is not distinct from the Self (ātman), just as a painted figure in a picture is not separate from the picture itself.
कर्तव्यचित्रसेनास्माद्यथा चित्रान्न भिद्यते ।
नानाऽनानैव प्रतिघा चित्तत्त्वे सर्गता तथा ॥ २५ ॥
kartavyacitrasenāsmādyathā citrānna bhidyate ,
nānā'nānaiva pratighā cittattve sargatā tathā 25
25. kartavya-citra-senā asmāt yathā citrāt na bhidyate
nānā anānā eva pratighā cit-tattve sargatā tathā
25. yathā kartavya-citra-senā asmāt citrāt na bhidyate
tathā cit-tattve sargatā nānā anānā eva pratighā
25. Just as a projected or painted army is not separate from the painting itself, similarly, the nature of creation (sargatā) within the essence of consciousness (cit-tattva) is a manifestation (pratighā) that appears both diverse and non-diverse.
विभागहीनयाप्येष भागश्चिद्धननिद्रया ।
सुषुप्तान्मुष्यते मोक्ष इति स्वप्नस्तु चित्तकम् ॥ २६ ॥
vibhāgahīnayāpyeṣa bhāgaściddhananidrayā ,
suṣuptānmuṣyate mokṣa iti svapnastu cittakam 26
26. vibhāga-hīnayā api eṣaḥ bhāgaḥ cit-ghana-nidrayā
suṣuptāt muṣyate mokṣaḥ iti svapnaḥ tu cittakam
26. eṣaḥ vibhāga-hīnayā api bhāgaḥ cit-ghana-nidrayā (āvṛtaḥ
bhavati) mokṣaḥ suṣuptāt muṣyate iti svapnaḥ tu cittakam
26. Even this undivided part (of consciousness) is veiled by the dense sleep of consciousness. The idea that final liberation (mokṣa) is 'stolen' from deep sleep - meaning that deep sleep itself is liberation, which is then lost - is merely a dream of the mind (cittakam).
प्रलयोऽयमियं सृष्टिरयं स्वप्नो घनस्त्वयम् ।
भासोऽप्रतिघरूपस्य चित्सहस्ररुचेरिति ॥ २७ ॥
pralayo'yamiyaṃ sṛṣṭirayaṃ svapno ghanastvayam ,
bhāso'pratigharūpasya citsahasraruceriti 27
27. pralayaḥ ayam iyam sṛṣṭiḥ ayam svapnaḥ ghanaḥ tu
ayam bhāsaḥ apratigha-rūpasya cit-sahasra-ruceḥ iti
27. ayam pralayaḥ iyam sṛṣṭiḥ ayam svapnaḥ ayam tu ghanaḥ
apratigha-rūpasya cit-sahasra-ruceḥ bhāsaḥ iti
27. This dissolution, this creation, this dream, and this dense state (of deep sleep) - all are but appearances emanating from the supreme consciousness (cit) with a thousand rays, whose very nature is unopposed.
चिन्निद्रायाः स्वप्नमयो भागश्चित्तमुदाहृतम् ।
तदेव मुच्यते भूतं जीवो देवासुरादिदृक् ॥ २८ ॥
cinnidrāyāḥ svapnamayo bhāgaścittamudāhṛtam ,
tadeva mucyate bhūtaṃ jīvo devāsurādidṛk 28
28. cinnidrāyāḥ svapnamayaḥ bhāgaḥ cittam udāhṛtam
tat eva mucyate bhūtam jīvaḥ devāsurādidṛk
28. cinnidrāyāḥ svapnamayaḥ bhāgaḥ cittam udāhṛtam
tat eva bhūtam jīvaḥ devāsurādidṛk mucyate
28. The dream-like aspect of the sleep of consciousness (cit-nidrā) is declared to be the mind (citta). That very being, the individual soul (jīva) which perceives gods, demons, and so on, is liberated.
एष एव परिज्ञातः सुषुप्तिर्भवति स्वयम् ।
यदा तदा मोक्ष इति प्रोच्यते मोक्षकाङ्क्षिभिः ॥ २९ ॥
eṣa eva parijñātaḥ suṣuptirbhavati svayam ,
yadā tadā mokṣa iti procyate mokṣakāṅkṣibhiḥ 29
29. eṣaḥ eva parijñātaḥ suṣuptiḥ bhavati svayam
yadā tadā mokṣaḥ iti procyate mokṣakāṅkṣibhiḥ
29. yadā eṣaḥ eva parijñātaḥ suṣuptiḥ svayam
bhavati tadā mokṣakāṅkṣibhiḥ mokṣaḥ iti procyate
29. When this very state, fully understood, becomes deep sleep (suṣupti) itself, then it is declared as liberation (mokṣa) by those who long for liberation (mokṣa).
श्रीराम उवाच ।
चित्तं देवासुराद्यात्म चिन्निद्रा स्वात्मदर्शनम् ।
कियत्प्रमाणं भगवन्कथमस्योदरे जगत् ॥ ३० ॥
śrīrāma uvāca ,
cittaṃ devāsurādyātma cinnidrā svātmadarśanam ,
kiyatpramāṇaṃ bhagavankathamasyodare jagat 30
30. śrīrāmaḥ uvāca cittam devāsurādyātman cinnidrā svātmadarśanam
kiyatpramāṇam bhagavan katham asya udare jagat
30. śrīrāmaḥ uvāca bhagavan cittam devāsurādyātman cinnidrā
svātmadarśanam kiyatpramāṇam asya udare jagat katham
30. Śrī Rāma said: O revered one (Bhagavan), what is the extent of the mind (citta), which has the gods, demons, and others as its very essence (ātman), and which is the sleep of consciousness (cit-nidrā) as well as the vision of one's own true self (ātman)? How does the universe reside within its expanse?
श्रीवसिष्ठ उवाच ।
विद्धि चित्तं नरं देवमसुरं स्थावरं स्त्रियम् ।
नागं नगं पिशाचादि खगकीटादिराक्षसम् ॥ ३१ ॥
śrīvasiṣṭha uvāca ,
viddhi cittaṃ naraṃ devamasuraṃ sthāvaraṃ striyam ,
nāgaṃ nagaṃ piśācādi khagakīṭādirākṣasam 31
31. śrīvasiṣṭhaḥ uvāca viddhi cittam naram devam asuram
sthāvaram striyam nāgam nagam piśācādi khagakīṭādirākṣasam
31. śrīvasiṣṭhaḥ uvāca viddhi cittam naram devam asuram
sthāvaram striyam nāgam nagam piśācādi khagakīṭādirākṣasam
31. Śrī Vasiṣṭha said: Know the mind (citta) to be man, god, demon, immobile being, woman, serpent (nāga), mountain (naga), goblin (piśāca) and the like; bird, insect, and the like; and also a demon (rākṣasa).
प्रमाणं तस्य चानन्तं विद्धि तद्यत्र रेणुताम् ।
आब्रह्मस्तम्बपर्यन्तं जगद्याति सहस्रशः ॥ ३२ ॥
pramāṇaṃ tasya cānantaṃ viddhi tadyatra reṇutām ,
ābrahmastambaparyantaṃ jagadyāti sahasraśaḥ 32
32. pramāṇam tasya ca anantam viddhi tat yatra reṇutām
ābrahmastambaparyantam jagat yāti sahasraśaḥ
32. viddhi tasya pramāṇam ca anantam yatra tat
ābrahmastambaparyantam jagat sahasraśaḥ reṇutām yāti
32. Know that its (the Absolute's) measure is infinite. It is that [reality] where the entire universe, extending from Brahmā down to a blade of grass, repeatedly attains the state of a mere particle of dust.
यदेतदादित्यपथादूर्ध्वं संयाति वेदनम् ।
एतच्चित्तं भूतमेतदपर्यन्तामलाकृति ॥ ३३ ॥
yadetadādityapathādūrdhvaṃ saṃyāti vedanam ,
etaccittaṃ bhūtametadaparyantāmalākṛti 33
33. yat etat ādityapathāt ūrdhvam saṃyāti vedanam
etat cittam bhūtam etat aparyantāmalākṛti
33. yat etat vedanam ādityapathāt ūrdhvam saṃyāti
etat cittam bhūtam etat aparyantāmalākṛti
33. That 'knowing' (vedanam) which ascends above the path of the sun - this is consciousness (citta); this is the manifested (bhūtam); this is a boundless, pure form.
एतदुग्रं चितो रूपमस्यान्तर्भुवनर्द्धयः ।
यदायान्ति तदा सर्गश्चित्तादागत उच्यते ॥ ३४ ॥
etadugraṃ cito rūpamasyāntarbhuvanarddhayaḥ ,
yadāyānti tadā sargaścittādāgata ucyate 34
34. etat ugram citaḥ rūpam asya antar bhuvanarddhayaḥ
yadā āyānti tadā sargaḥ cittāt āgataḥ ucyate
34. etat citaḥ ugram rūpam asya antar bhuvanarddhayaḥ
yadā āyānti tadā sargaḥ cittāt āgataḥ ucyate
34. This is the formidable form of Consciousness (Cit). When the cosmic abundances manifest within it, then creation (sarga) is said to arise from Consciousness (citta).
चित्तमेव विदुर्जीवं तदाद्यन्तविवर्जितम् ।
खं घटेष्विव देहेषु चास्ते नास्ते तदिच्छया ॥ ३५ ॥
cittameva vidurjīvaṃ tadādyantavivarjitam ,
khaṃ ghaṭeṣviva deheṣu cāste nāste tadicchayā 35
35. cittam eva viduḥ jīvam tat ādyantavivarjitam kham
ghaṭeṣu iva deheṣu ca āste na aste tat icchayā
35. viduḥ cittam eva jīvam tat ādyantavivarjitam iva
kham ghaṭeṣu tat icchayā deheṣu ca āste na aste
35. They truly know consciousness (citta) itself as the individual soul (jīva), which is devoid of beginning and end. Like space (ākāśa) in pots, it exists and does not exist in bodies according to its will.
निम्नोन्नतान्भुवो भागान् गृह्णाति च जहाति च ।
सरित्प्रवाहोऽङ्ग यथा शरीराणि तथा मनः ॥ ३६ ॥
nimnonnatānbhuvo bhāgān gṛhṇāti ca jahāti ca ,
saritpravāho'ṅga yathā śarīrāṇi tathā manaḥ 36
36. nimnonnatān bhuvaḥ bhāgān gṛhṇāti ca jahāti ca
saritpravāhaḥ aṅga yathā śarīrāṇi tathā manaḥ
36. aṅga yathā saritpravāhaḥ nimnonnatān bhuvaḥ
bhāgān gṛhṇāti ca jahāti ca tathā manaḥ śarīrāṇi
36. O dear one, just as a river's current takes on and abandons the low and high parts of the earth, so too does the mind assume and relinquish bodies (saṃsāra).
अस्य त्वात्मपरिज्ञानादेष देहादिसंभ्रमः ।
शाम्यत्याश्ववबोधेन मरुवाःप्रत्ययो यथा ॥ ३७ ॥
asya tvātmaparijñānādeṣa dehādisaṃbhramaḥ ,
śāmyatyāśvavabodhena maruvāḥpratyayo yathā 37
37. asya tu ātmaparijñānāt eṣaḥ dehādisambhramaḥ
śāmyati āśu avabodhena maruvāḥ pratyayaḥ yathā
37. tu asya ātmaparijñānāt avabodhena eṣaḥ
dehādisambhramaḥ āśu śāmyati yathā maruvāḥ pratyayaḥ
37. Indeed, this delusion regarding the body and so forth quickly subsides through the clear understanding (avabodha) that comes from realizing the Self (ātman), just as the perception of a mirage (maruvāḥ pratyaya) vanishes.
जगत्यन्तरणुर्यत्र तत्प्रमाणं हि चेतसः ।
सदेव च पुमांस्तस्मात्पुंसामन्तःस्थितं जगत् ॥ ३८ ॥
jagatyantaraṇuryatra tatpramāṇaṃ hi cetasaḥ ,
sadeva ca pumāṃstasmātpuṃsāmantaḥsthitaṃ jagat 38
38. jagati antaḥ aṇuḥ yatra tat pramāṇam hi cetasaḥ
sat eva ca pumān tasmāt puṃsām antaḥsthitam jagat
38. hi yatra jagati antaḥ aṇuḥ (asti),
tat cetasaḥ pramāṇam (asti).
ca sat eva pumān (asti).
tasmāt jagat puṃsām antaḥsthitam (asti).
38. Indeed, wherever there is even a minute particle (aṇu) within the universe (jagat), that is the extent of consciousness (cetas). And that very existent (sat) is the cosmic Person (puruṣa). Therefore, the universe (jagat) resides within (antaḥsthitam) all persons (puruṣa).
यावत्किंचिदिदं दृश्यं तच्चित्तं स्वप्नभूष्विव ।
तदेव च पुमांस्तस्मात्को भेदो जगदात्मनोः ॥ ३९ ॥
yāvatkiṃcididaṃ dṛśyaṃ taccittaṃ svapnabhūṣviva ,
tadeva ca pumāṃstasmātko bhedo jagadātmanoḥ 39
39. yāvat kiñcit idam dṛśyam tat cittam svapnabhūṣu iva
tat eva ca pumān tasmāt kaḥ bhedaḥ jagat ātmanoḥ
39. yāvat kiñcit idam dṛśyam (asti),
tat cittam (asti) svapnabhūṣu iva.
ca tat eva pumān (asti).
tasmāt jagat ātmanoḥ kaḥ bhedaḥ (asti)?
39. Whatever is perceived in this world is merely consciousness (citta), as if it were a creation in dream-lands. And that very consciousness (citta) is the cosmic Person (puruṣa). Therefore, what difference (bheda) can there be between the universe (jagat) and the Self (ātman)?
चिदेवायं पदार्थौघो नास्त्यन्यस्मिन्पदार्थता ।
व्यतिरिक्ता स्वप्न इव हेम्नीव कटकादिता ॥ ४० ॥
cidevāyaṃ padārthaugho nāstyanyasminpadārthatā ,
vyatiriktā svapna iva hemnīva kaṭakāditā 40
40. cit eva ayam padārthaughaḥ na asti anyasmin
padārthatā vyatirektā svapna iva hemni iva kaṭakāditā
40. ayam padārthaughaḥ cit eva; anyasmin vyatirektā padārthatā na asti; svapna iva,
hemni iva kaṭakāditā.
40. This entire collection of objects is purely consciousness (cit); there is no separate objective reality in anything else. It is like the distinctness of objects appearing in a dream, or like bangles and other ornaments in gold.
यथैकदेशे सर्वत्र स्फुरन्त्यापोऽम्बुधौ पृथक् ।
ब्रह्मण्यनन्या नित्यस्थाश्चितो दृश्यात्मिकास्तथा ॥ ४१ ॥
yathaikadeśe sarvatra sphurantyāpo'mbudhau pṛthak ,
brahmaṇyananyā nityasthāścito dṛśyātmikāstathā 41
41. yathā ekadeśe sarvatra sphuranti āpaḥ ambudhau pṛthak
brahmaṇi ananyāḥ nityasthāḥ citaḥ dṛśyātmikāḥ tathā
41. yathā ambudhau ekadeśe sarvatra āpaḥ pṛthak sphuranti,
tathā brahmaṇi ananyāḥ nityasthāḥ citaḥ dṛśyātmikāḥ.
41. Just as waters appear distinctly everywhere in one part of the ocean, so too, these visible forms, being non-different and eternally situated in consciousness (cit), reside in Brahman (brahman).
यथा द्रवत्वमम्भोधावापो जठरकोशगाः ।
स्फुरन्त्येवं विदोऽनन्याः पदार्थौघास्तथापरे ॥ ४२ ॥
yathā dravatvamambhodhāvāpo jaṭharakośagāḥ ,
sphurantyevaṃ vido'nanyāḥ padārthaughāstathāpare 42
42. yathā dravatvam ambudhau āpaḥ jaṭharakośagāḥ
sphuranti evam vidaḥ ananyāḥ padārthaughāḥ tathā apare
42. yathā ambudhau dravatvam,
jaṭharakośagāḥ āpaḥ sphuranti,
evam vidaḥ ananyāḥ padārthaughāḥ tathā apare.
42. Just as liquidity manifests in the ocean, and waters having entered the stomach appear, similarly, the multitudes of objects, though non-different from the knower (vid), appear as distinct.
यथास्थितजगच्छालभञ्जिकाकाशरूपधृक् ।
चित्स्तम्भोयमपस्पन्दः स्थित आद्यन्तवर्जितः ॥ ४३ ॥
yathāsthitajagacchālabhañjikākāśarūpadhṛk ,
citstambhoyamapaspandaḥ sthita ādyantavarjitaḥ 43
43. yathāsthitajagacchālabhañjikākāśarūpadhṛk
citstambhaḥ ayam apaspandaḥ sthitaḥ ādyantavarjitaḥ
43. ayam citstambhaḥ,
yathāsthitajagacchālabhañjikākāśarūpadhṛk,
apaspandaḥ,
ādyantavarjitaḥ sthitaḥ.
43. This motionless pillar of consciousness (cit), which, like a statue of the existing world, embodies the form of space, stands without beginning or end.
यथास्थितमिदं विश्वं संविद्व्योम्नि व्यवस्थितम् ।
स्वरूपमत्यजच्छान्तं स्वप्नभूमाविवाखिलम् ॥ ४४ ॥
yathāsthitamidaṃ viśvaṃ saṃvidvyomni vyavasthitam ,
svarūpamatyajacchāntaṃ svapnabhūmāvivākhilam 44
44. yathāsthitam idam viśvam saṃvit vyomni vyavasthitam
svarūpam atyajat śāntam svapnabhūmau iva akhilam
44. idam yathāsthitam viśvam saṃvit-vyomni vyavasthitam [asti].
[tat] svarūpam atyajat [api] śāntam [eva],
akhilam svapnabhūmau iva [asti].
44. This universe, existing just as it is, is established within the ether (vyoman) of consciousness (saṃvit). Though it seems to abandon its essential nature (svarūpa), it remains peaceful, just like everything (manifesting) in the realm of dreams.
समता सत्यता सत्ता चैकता निर्विकारिता ।
आधाराधेयतान्योन्यं चैतयोर्विश्वसंविदोः ॥ ४५ ॥
samatā satyatā sattā caikatā nirvikāritā ,
ādhārādheyatānyonyaṃ caitayorviśvasaṃvidoḥ 45
45. samatā satyatā sattā ca ekatā nirvikāritā
ādhārādheyatā anyonyam ca etayoḥ viśva saṃvidoḥ
45. samatā,
satyatā,
sattā,
ca ekatā,
nirvikāritā,
[tathā] ādhārādheyatā anyonyam ca,
etayoḥ viśva-saṃvidoḥ [bhavati].
45. Equanimity, truthfulness, pure existence, and oneness, changelessness (nirvikāritā), and the mutual relationship of substratum and supported (ādhārādheyatā) exist between these two: the universe and consciousness (saṃvit).
स्वप्नसंकल्पसंसारवरशापदृशामिह ।
सरोब्धिसरिदम्बूनामिवान्यत्वं न वाथवा ॥ ४६ ॥
svapnasaṃkalpasaṃsāravaraśāpadṛśāmiha ,
sarobdhisaridambūnāmivānyatvaṃ na vāthavā 46
46. svapna saṅkalpa saṃsāra vara śāpa dṛśām iha saras
abdhi sarit ambunām iva anyatvam na vā athavā
46. iha svapna-saṅkalpa-saṃsāra-vara-śāpa-dṛśām,
saras-abdhi-sarit-ambūnām iva,
anyatvam na vā athavā [asti]?
46. Is there any difference here among the appearances (dṛśām) such as dreams, intentions, cycles of existence (saṃsāra), boons, and curses, or not, just as there is no real difference among the waters of a lake, an ocean, and a river?
श्रीराम उवाच ।
वरशापार्थसंवित्तौ कार्यकारणता कथम् ।
उपादानं विना कार्यं नास्त्येव किल कथ्यताम् ॥ ४७ ॥
śrīrāma uvāca ,
varaśāpārthasaṃvittau kāryakāraṇatā katham ,
upādānaṃ vinā kāryaṃ nāstyeva kila kathyatām 47
47. śrīrāma uvāca vara śāpa artha saṃvittau kārya kāraṇatā
katham upādānam vinā kāryam na asti eva kila kathyatām
47. śrīrāma uvāca: katham vara-śāpa-artha-saṃvittau kārya-kāraṇatā [bhavati]? upādānam vinā kāryam na eva asti kila.
[tat] kathyatām.
47. Śrī Rāma said: How can there be a cause-and-effect relationship (kārya-kāraṇatā) concerning the understanding (saṃvit) of boons and curses as having real significance (artha)? For an effect (kārya) cannot exist without a material cause (upādāna). Please explain this.
श्रीवसिष्ठ उवाच ।
स्ववदातचिदाकाशकचनं जगदुच्यते ।
स्फुरणे पयसामब्धावावर्तचलनं यथा ॥ ४८ ॥
śrīvasiṣṭha uvāca ,
svavadātacidākāśakacanaṃ jagaducyate ,
sphuraṇe payasāmabdhāvāvartacalanaṃ yathā 48
48. śrīvasiṣṭha uvāca svāvadāta-cidākāśa-kacanam jagat
ucyate sphuraṇe payasām abdhau āvartacalanam yathā
48. śrīvasiṣṭha uvāca jagat svāvadāta-cidākāśa-kacanam
ucyate yathā sphuraṇe abdhau payasām āvartacalanam
48. Śrī Vasiṣṭha said: The world is called the manifestation of its own pure space of consciousness (cit), just as the movement of whirlwinds (āvarta) arises in the ocean when its waters are agitated.
ध्वनन्तोऽब्धिजलानीव भान्ति भावाश्चिदात्मकाः ।
संकल्पादीनि नामानि तेषामाहुर्मनीषिणः ॥ ४९ ॥
dhvananto'bdhijalānīva bhānti bhāvāścidātmakāḥ ,
saṃkalpādīni nāmāni teṣāmāhurmanīṣiṇaḥ 49
49. dhvanantaḥ abdhi-jalāni iva bhānti bhāvāḥ
citātmakāḥ saṅkalpādīni nāmāni teṣām āhuḥ manīṣiṇaḥ
49. citātmakāḥ bhāvāḥ dhvanantaḥ abdhi-jalāni iva
bhānti manīṣiṇaḥ teṣām nāmāni saṅkalpādīni āhuḥ
49. The entities (bhāvāḥ), which are inherently conscious (cidātmakāḥ), appear like the roaring waters of the ocean. Wise thinkers (manīṣiṇaḥ) call these by names such as volition (saṅkalpa) and the like.
कालेनाभ्यासयोगेन विचारेण समेन च ।
जातेर्वा सात्त्विकत्वेन सात्त्विकेनामलात्मना ॥ ५० ॥
kālenābhyāsayogena vicāreṇa samena ca ,
jātervā sāttvikatvena sāttvikenāmalātmanā 50
50. kālena abhyāsayogena vicāreṇa samena ca jāteḥ
vā sāttvikatvena sāttvikena amala-ātmanā
50. kālena abhyāsayogena samena vicāreṇa ca vā
jāteḥ sāttvikatvena sāttvikena amala-ātmanā
50. By the passage of time, through the discipline of (yoga), by balanced deliberation, or by the inherent purity (sāttvikatva) of one's birth, and by a pure (sāttvika) self (ātman),...
सम्यग्ज्ञानवतो ज्ञस्य यथा भूऽतार्थदर्शिनः ।
बुद्धिर्भवति चिन्मात्ररूपा द्वैतैक्यवर्जिता ॥ ५१ ॥
samyagjñānavato jñasya yathā bhū'tārthadarśinaḥ ,
buddhirbhavati cinmātrarūpā dvaitaikyavarjitā 51
51. samyagjñānavataḥ jñasya yathā bhūtārthadarśinaḥ
buddhiḥ bhavati cinmātrarūpā dvaitaikyavarjitā
51. yathā samyagjñānavataḥ jñasya bhūtārthadarśinaḥ
buddhiḥ cinmātrarūpā dvaitaikyavarjitā bhavati
51. ...the intellect (buddhi) of a wise person (jña) who possesses perfect knowledge (samyagjñāna) and perceives reality as it truly is (bhūtārtha), becomes of the nature of pure consciousness (cinmātrarūpā), transcending both duality and unity.
निरावरणविज्ञानमयी चिद्ब्रह्मरूपिणी ।
संवित्प्रकाशमात्रैकदेहादेहविवर्जिता ॥ ५२ ॥
nirāvaraṇavijñānamayī cidbrahmarūpiṇī ,
saṃvitprakāśamātraikadehādehavivarjitā 52
52. nirāvaraṇavijñānamayī cit brahmarūpiṇī
saṃvit prakāśamātraikadehā dehavivarjitā
52. cit brahmarūpiṇī nirāvaraṇavijñānamayī saṃvit
prakāśamātraikadehā dehavivarjitā (asti)
52. It is pure consciousness (cit), imbued with unobstructed knowledge (vijñāna), and having the form of Brahman (brahman). This awareness (saṃvit) has light as its sole body, being utterly devoid of any physical form.
सोऽयं पश्यत्यशेषेण यावत्संकल्पमात्रकम् ।
स्वमात्मकचनं शान्तमनन्यत्परमार्थतः ॥ ५३ ॥
so'yaṃ paśyatyaśeṣeṇa yāvatsaṃkalpamātrakam ,
svamātmakacanaṃ śāntamananyatparamārthataḥ 53
53. saḥ ayam paśyati aśeṣeṇa yāvat saṅkalpamātrakam
svam ātmakacanam śāntam ananyat paramārthataḥ
53. saḥ ayam aśeṣeṇa paśyati yāvat saṅkalpamātrakam
(ca) svam ātmakacanam śāntam ananyat paramārthataḥ
53. That very (consciousness or self) perceives completely all that is merely a conception (saṅkalpa). It also perceives its own peaceful, non-dual, self-luminous nature (ātman) as ultimately real.
अस्या इदं हि संकल्पमात्रमेवाखिलं जगत् ।
यथा संकल्पनगरं यथा स्वप्नमहापुरम् ॥ ५४ ॥
asyā idaṃ hi saṃkalpamātramevākhilaṃ jagat ,
yathā saṃkalpanagaraṃ yathā svapnamahāpuram 54
54. asyāḥ idam hi saṅkalpamātram eva akhilam jagat
yathā saṅkalpanagaram yathā svapnamahāpuram
54. asyāḥ idam akhilam jagat hi saṅkalpamātram eva (asti),
yathā saṅkalpanagaram,
yathā svapnamahāpuram
54. Indeed, for this (consciousness), this entire universe (jagat) is nothing but a mere conception (saṅkalpa), just like a city conceived in thought, or a grand city seen in a dream.
आत्मा स्वसंकल्पवरः स्ववदातो यथा यथा ।
यद्यथा संकल्पयति तथा भवति तस्य तत् ॥ ५५ ॥
ātmā svasaṃkalpavaraḥ svavadāto yathā yathā ,
yadyathā saṃkalpayati tathā bhavati tasya tat 55
55. ātmā svasaṅkalpavaraḥ svavat ātaḥ yathā yathā
yat yathā saṅkalpayati tathā bhavati tasya tat
55. ātmā svasaṅkalpavaraḥ svavat ātaḥ (asti).
yathā yathā yat yathā saṅkalpayati,
tathā tat tasya bhavati.
55. The self (ātman), being the most excellent of its own conceptions (saṅkalpa) and self-manifest, whatever it conceives, that very thing becomes real for it.
संकल्पनगरे बालः शिलाप्रोड्डयनं यथा ।
सत्यं वेत्त्यनुभूयाशु स्वविधेयनियन्त्रणम् ॥ ५६ ॥
saṃkalpanagare bālaḥ śilāproḍḍayanaṃ yathā ,
satyaṃ vettyanubhūyāśu svavidheyaniyantraṇam 56
56. saṅkalpa-nagare bālaḥ śilā-proḍḍayanam yathā
satyam vetty anubhūya āśu sva-vidheya-niyantraṇam
56. yathā saṅkalpanagare bālaḥ śilāproḍḍayanam
sva-vidheya-niyantraṇam anubhūya āśu satyam vetty
56. Just as a child in the city of imagination (saṅkalpa) quickly experiences and recognizes the reality of making a stone fly, through the control that is subject to its own will.
स्वसंकल्पात्मभूतेऽस्मिन्परमात्मा जगत्त्रये ।
वरशापादिकं सत्यं वेत्त्यनन्यत्तथात्मनः ॥ ५७ ॥
svasaṃkalpātmabhūte'sminparamātmā jagattraye ,
varaśāpādikaṃ satyaṃ vettyananyattathātmanaḥ 57
57. svasaṅkalpātmabhūte asmin paramātmā jagat-traye
vara-śāpādikam satyam vetty ananyat tathā ātmanaḥ
57. asmin svasaṅkalpātmabhūte paramātmā jagattraye
varaśāpādikaṃ satyam vetty tathā ātmanaḥ ananyat
57. In this (universe), which has its own resolve (saṅkalpa) as its very nature (ātman), the Supreme Self (paramātman) knows boons, curses, and the like to be real in the three worlds, and similarly, not different from its own nature (ātman).
स्वसंकल्पपुरे तैलं यथा सिद्ध्यति सैकतात् ।
कल्पनात्सर्गसंकल्पैर्वरादीह तथात्मनः ॥ ५८ ॥
svasaṃkalpapure tailaṃ yathā siddhyati saikatāt ,
kalpanātsargasaṃkalpairvarādīha tathātmanaḥ 58
58. svasaṅkalpa-pure tailam yathā siddhyati saikatāt
kalpanāt sarga-saṅkalpaiḥ vara-ādeḥ iha tathā ātmanaḥ
58. yathā svasaṅkalpapure saikatāt tailam siddhyati,
tathā iha kalpanāt sargasaṅkalpaiḥ ātmanaḥ varādeḥ
58. Just as oil is produced from sand in the city of one's own imagination (saṅkalpa), similarly, boons and the like are obtained here from the Self (ātman) through creative resolves (saṅkalpa) arising from imagination.
अनिरावरणज्ञप्तेर्यतः शान्ता न भेदधीः ।
ततः संकल्पनाद्वैताद्वराद्यस्य न सिद्ध्यति ॥ ५९ ॥
anirāvaraṇajñapteryataḥ śāntā na bhedadhīḥ ,
tataḥ saṃkalpanādvaitādvarādyasya na siddhyati 59
59. anirāvaraṇa-jñapteḥ yataḥ śāntā na bheda-dhīḥ
tataḥ saṅkalpanādvaitāt vara-ādyasya na siddhyati
59. yataḥ anirāvaraṇajñapteḥ bheda-dhīḥ śāntā,
tataḥ asya saṅkalpanādvaitāt vara-ādyasya na siddhyati
59. Since, due to unimpeded knowledge, the perception of difference has ceased, therefore, for such a one, boons and the like are not produced from the non-duality of (his) resolve (saṅkalpa).
या यथा कलना रूढा तावत्साद्यापि संस्थिता ।
न परावर्तिता यावद्यत्नात्कल्पनयान्यया ॥ ६० ॥
yā yathā kalanā rūḍhā tāvatsādyāpi saṃsthitā ,
na parāvartitā yāvadyatnātkalpanayānyayā 60
60. yā yathā kalanā rūḍhā tāvat sā adya api saṃsthitā
na parāvartitā yāvat yatnāt kalpanayā anyayā
60. yā yathā kalanā rūḍhā tāvat sā adya api saṃsthitā
yāvat anyayā kalpanayā yatnāt na parāvartitā
60. Whichever conception (kalanā) becomes deeply rooted, it remains established until it is intentionally reversed by another imagination (kalpanā) through effort.
ब्रह्मण्यवयवोन्मुक्ते द्वितैकत्वे तथा स्थिरे ।
यथा सावयवे तत्त्वे विचित्रावयवक्रमः ॥ ६१ ॥
brahmaṇyavayavonmukte dvitaikatve tathā sthire ,
yathā sāvayave tattve vicitrāvayavakramaḥ 61
61. brahmaṇi avayava unmukte dvita ekatve tathā sthire
yathā sa avayave tattve vicitra avayava kramaḥ
61. yathā sa avayave tattve vicitra avayava kramaḥ
tathā brahmaṇi avayava unmukte dvita ekatve sthire
61. Just as a diverse arrangement of components is found in a principle (tattva) that possesses parts, similarly, such a diverse order exists within Brahman (brahman), which is free from individual constituents, steadfast, and encompasses both duality and unity.
श्रीराम उवाच ।
अनिरावरणाज्ञानात्केवलं धर्मचारिणः ।
शापादीन्संप्रयच्छन्ति यथा ब्रह्मंस्तथा वद ॥ ६२ ॥
śrīrāma uvāca ,
anirāvaraṇājñānātkevalaṃ dharmacāriṇaḥ ,
śāpādīnsaṃprayacchanti yathā brahmaṃstathā vada 62
62. śrīrāma uvāca anāvaraṇāt ājñānāt kevalaṃ dharmacāriṇaḥ
śāpa ādīn saṃprayacchanti yathā brahman tathā vada
62. brahman anāvaraṇāt ājñānāt kevalaṃ dharmacāriṇaḥ
yathā śāpa ādīn saṃprayacchanti tathā vada
62. Śrī Rāma said: "O Brahman (brahman), please explain how those who merely observe their natural law (dharma) are able to bestow curses and similar things through their unobstructed decrees (ājñāna)."
श्रीवसिष्ठ उवाच ।
संकल्पयति यन्नाम सर्गादौ ब्रह्म ब्रह्मणि ।
तत्तदेवानुभवति यस्मात्तत्रास्ति नेतरत् ॥ ६३ ॥
śrīvasiṣṭha uvāca ,
saṃkalpayati yannāma sargādau brahma brahmaṇi ,
tattadevānubhavati yasmāttatrāsti netarat 63
63. śrīvasiṣṭha uvāca saṃkalpayati yat nāma sarga ādau brahma
brahmaṇi tat tat eva anubhavati yasmāt tatra asti na itarat
63. yasmāt tatra itarat na asti brahma sarga ādau
brahmaṇi yat nāma saṃkalpayati tat tat eva anubhavati
63. Śrī Vasiṣṭha said: "Whatever Brahman (brahman), indeed, conceives within Brahman itself at the beginning of creation, exactly that it experiences, because nothing other than that exists there."
ब्रह्म वेत्ति यदात्मानं स ब्रह्मायं प्रजापतिः ।
स च नो ब्रह्मणो भिन्नं द्रवत्वमिव वारिणः ॥ ६४ ॥
brahma vetti yadātmānaṃ sa brahmāyaṃ prajāpatiḥ ,
sa ca no brahmaṇo bhinnaṃ dravatvamiva vāriṇaḥ 64
64. brahma vetti yadā ātmanam saḥ brahmā ayam prajāpatiḥ
saḥ ca naḥ brahmaṇaḥ bhinnam dravatvam iva vāriṇaḥ
64. yadā brahma ātmanam vetti saḥ ayam brahmā prajāpatiḥ
saḥ ca naḥ brahmaṇaḥ bhinnam dravatvam iva vāriṇaḥ
64. When Brahman (brahman) knows itself (ātman), that very Brahma (Brahmā), the Lord of Creation (Prajāpati), is not different from Brahman (brahman), just as liquidity is not different from water.
संकल्पयति यन्नाम प्रथमोऽसौ प्रजापतिः ।
तत्तदेवाशु भवति तस्येदं कल्पनं जगत् ॥ ६५ ॥
saṃkalpayati yannāma prathamo'sau prajāpatiḥ ,
tattadevāśu bhavati tasyedaṃ kalpanaṃ jagat 65
65. saṅkalpayati yat nāma prathamaḥ asau prajāpatiḥ
tat tat eva āśu bhavati tasya idam kalpanam jagat
65. prathamaḥ asau prajāpatiḥ yat nāma saṅkalpayati
tat tat eva āśu bhavati idam jagat tasya kalpanam
65. Whatever (name or form) that primary Lord of Creation (Prajāpati) conceives or wills (saṅkalpa), that very thing quickly comes into existence. This entire world (jagat) is His conception.
निराधारं निरालम्बं व्योमात्म व्योम्नि भासते ।
दुर्दृष्टेरिव केशोण्ड्रं दृष्टमुक्तावलीव च ॥ ६६ ॥
nirādhāraṃ nirālambaṃ vyomātma vyomni bhāsate ,
durdṛṣṭeriva keśoṇḍraṃ dṛṣṭamuktāvalīva ca 66
66. nirādhāram nirālambam vyoma-ātman vyomni bhāsate
duḥ-dṛṣṭeḥ iva keśoṇḍram dṛṣṭa-muktāvalī iva ca
66. nirādhāram nirālambam vyoma-ātman vyomni bhāsate
duḥ-dṛṣṭeḥ iva keśoṇḍram dṛṣṭa-muktāvalī iva ca
66. That which is the essence of space (vyomātman), without any base or support, appears within space itself, just as 'floaters' (keśoṇḍra) appear to one with impaired vision, or like a seen string of pearls (muktāvalī).
संकल्पिताः प्रजास्तेन धर्मो दानं तपो गुणाः ।
वेदाः शास्त्राणि भूतानि पञ्च ज्ञानोपदेशनाः ॥ ६७ ॥
saṃkalpitāḥ prajāstena dharmo dānaṃ tapo guṇāḥ ,
vedāḥ śāstrāṇi bhūtāni pañca jñānopadeśanāḥ 67
67. saṅkalpitāḥ prajāḥ tena dharmaḥ dānam tapaḥ guṇāḥ
vedāḥ śāstrāṇi bhūtāni pañca jñāna-upadeśanāḥ
67. tena saṅkalpitāḥ prajāḥ dharmaḥ dānam tapaḥ guṇāḥ
vedāḥ śāstrāṇi pañca bhūtāni jñāna-upadeśanāḥ
67. By him were conceived the beings (prajā), the natural law (dharma), charity (dāna), austerity (tapas), the qualities (guṇa), the Vedas, the scriptures (śāstra), the five elements (bhūta), and the instructions concerning knowledge (jñāna).
तपस्विनोऽथ वादैश्च यद्ब्रूयुरविलम्बितम् ।
यद्यद्वेदविदस्तत्स्यादिति तेनाथ कल्पितम् ॥ ६८ ॥
tapasvino'tha vādaiśca yadbrūyuravilambitam ,
yadyadvedavidastatsyāditi tenātha kalpitam 68
68. tapasvinaḥ atha vādaiḥ ca yat brūyuḥ avilambitam
yat yat vedavidaḥ tat syāt iti tena atha kalpitam
68. atha tena tapasvinaḥ vādaiḥ ca yat avilambitam
brūyuḥ yat yat vedavidaḥ tat syāt iti kalpitam
68. Whatever ascetics (tapasvin) might declare without hesitation through arguments, and whatever the knowers of the Vedas (veda) affirm, all of that was then established by him.
इदं चिद्ब्रह्मच्छिद्रं खं वायुश्चेष्टाग्निरुष्णता ।
द्रवोऽम्भः कठिनं भूमिरिति तेनाथ कल्पिताः ॥ ६९ ॥
idaṃ cidbrahmacchidraṃ khaṃ vāyuśceṣṭāgniruṣṇatā ,
dravo'mbhaḥ kaṭhinaṃ bhūmiriti tenātha kalpitāḥ 69
69. idam cit brahma chidram kham vāyuḥ ceṣṭā agniḥ uṣṇatā
dravaḥ ambhaḥ kaṭhinam bhūmiḥ iti tena atha kalpitāḥ
69. idam cit brahma chidram kham vāyuḥ ceṣṭā agniḥ uṣṇatā
dravaḥ ambhaḥ kaṭhinam bhūmiḥ iti tena atha kalpitāḥ
69. Consciousness (cit) is this ether (kham), Brahman is the subtle expanse (chidram), wind (vāyu) is activity (ceṣṭā), fire (agni) is heat (uṣṇatā), water (ambhaḥ) is fluidity (drava), and earth (bhūmi) is solidity (kaṭhina). All these were thus established by him.
चिद्धातुरीदृशो वासौ यद्यत्खात्मापि चेतति ।
तत्तथानुभवत्याशु त्वमहं स इवाखिलम् ॥ ७० ॥
ciddhāturīdṛśo vāsau yadyatkhātmāpi cetati ,
tattathānubhavatyāśu tvamahaṃ sa ivākhilam 70
70. cit dhātuḥ īdṛśaḥ vā asau yat yat kha ātman api cetati
tat tat tathā anubhavati āśu tvam aham sa iva akhilam
70. asau cit dhātuḥ vā īdṛśaḥ yat yat kha ātman api cetati
tat tat tathā āśu tvam aham sa iva akhilam anubhavati
70. This element (dhātu) of consciousness (cit) is such that whatever the pervasive self (kha ātman) perceives, it quickly experiences that (perception) as 'you', 'I', and 'he', just like everything else.
यद्यथा वेत्ति चिद्व्योम तत्तथा तद्भवत्यलम् ।
स्वप्ने त्वमहमादीव सदात्माप्यसदात्मकम् ॥ ७१ ॥
yadyathā vetti cidvyoma tattathā tadbhavatyalam ,
svapne tvamahamādīva sadātmāpyasadātmakam 71
71. yat yathā vetti cit vyoma tat tat tathā tat bhavati alam
svapne tvam aham ādi iva sat ātman api asat ātmakam
71. cit vyoma yat yathā vetti tat tat tathā tat alam bhavati
svapne tvam aham ādi iva sat ātman api asat ātmakam
71. Whatever and however the consciousness-space (citvyoma) perceives, that very thing then truly becomes so. Just as in a dream, the real self (sat ātman), though existing, experiences things of an unreal nature (asatātmakam).
शिलानृतं यथा सत्यं संकल्पनगरे तथा ।
जगत्संकल्पनगरे सत्यं ब्रह्मण ईप्सितम् ॥ ७२ ॥
śilānṛtaṃ yathā satyaṃ saṃkalpanagare tathā ,
jagatsaṃkalpanagare satyaṃ brahmaṇa īpsitam 72
72. śilānṛtam yathā satyam saṅkalpanagare tathā
jagat saṅkalpanagare satyam brahmaṇaḥ īpsitam
72. yathā saṅkalpanagare śilānṛtam satyam (asti),
tathā jagat saṅkalpanagare brahmaṇaḥ īpsitam satyam (asti)
72. Just as an imagined object, despite its unreality, is perceived as truth (satyam) within a mental construct or city of imagination, so too, this entire world, which is essentially a city born of divine intention, is the truth (satyam) desired by Brahman.
चित्स्वभावेन शुद्धेन यद्बुद्धं यच्च यादृशम् ।
तदशुद्धोऽन्यथा कर्तुं न शक्तः कीटको यथा ॥ ७३ ॥
citsvabhāvena śuddhena yadbuddhaṃ yacca yādṛśam ,
tadaśuddho'nyathā kartuṃ na śaktaḥ kīṭako yathā 73
73. cit-svabhāvena śuddhena yat buddham yat ca yādṛśam
tat aśuddhaḥ anyathā kartum na śaktaḥ kīṭakaḥ yathā
73. yathā kīṭakaḥ (vastu) anyathā kartum na śaktaḥ (asti),
tathā śuddhena cit-svabhāvena yat buddham yat ca yādṛśam (asti),
tat aśuddhaḥ anyathā kartum na śaktaḥ (asti)
73. Just as an insect is unable to change the intrinsic nature of things, so too, whatever has been cognized by the pure nature of consciousness (cit), and in whatever form it truly exists, an impure being is unable to alter it.
अभ्यस्तं बहुलं संवित्पश्यतीतरदल्पकम् ।
स्वप्ने जाग्रत्स्वरूपे च वर्तमानेऽखिलं च सत् ॥ ७४ ॥
abhyastaṃ bahulaṃ saṃvitpaśyatītaradalpakam ,
svapne jāgratsvarūpe ca vartamāne'khilaṃ ca sat 74
74. abhyastam bahulam saṃvit paśyati itarat alpakum
svapne jāgrat-svarūpe ca vartamāne akhilam ca sat
74. saṃvit svapne ca jāgrat-svarūpe vartamāne akhilam ca
sat (cha) abhyastam bahulam ca itarat alpakum paśyati
74. Consciousness (saṃvit) perceives much that is familiar and abundant, and little that is unfamiliar or scarce. This occurs both in the dream state and in the waking state, encompassing all that exists.
सदा चिद्व्योम चिद्व्योम्नि कचदेकमिदं निजम् ।
द्रष्टृदृश्यात्मकं रूपं पश्यदाभाति नेतरत् ॥ ७५ ॥
sadā cidvyoma cidvyomni kacadekamidaṃ nijam ,
draṣṭṛdṛśyātmakaṃ rūpaṃ paśyadābhāti netarat 75
75. sadā cit-vyoma cit-vyomni kacatat ekam idam nijam
draṣṭṛ-dṛśya-ātmakam rūpam paśyat ābhāti na itarat
75. sadā idam ekam nijam draṣṭṛ-dṛśya-ātmakam rūpam cit-vyomni kacatat paśyat cit-vyoma (eva) ābhāti,
itarat na (ābhāti)
75. Always, this one's own innate form, which encompasses both the seer and the seen, manifests and shines forth as the very expanse of consciousness (cit-vyoma), appearing within that consciousness-expanse itself; nothing else truly appears.
एकं द्रष्टा च दृश्यं च चिन्नभः सर्वगं यतः ।
तस्माद्यथेष्टं यद्यत्र दृष्टं तत्तत्र सत्सदा ॥ ७६ ॥
ekaṃ draṣṭā ca dṛśyaṃ ca cinnabhaḥ sarvagaṃ yataḥ ,
tasmādyatheṣṭaṃ yadyatra dṛṣṭaṃ tattatra satsadā 76
76. ekam draṣṭā ca dṛśyam ca cinnabhaḥ sarvagam yataḥ
tasmāt yathā iṣṭam yat yatra dṛṣṭam tat tatra sat sadā
76. yataḥ draṣṭā ca dṛśyam ca cinnabhaḥ ca ekam sarvagam (asti) tasmāt yat yatra yathā iṣṭam dṛṣṭam tat tatra sadā sat (asti).
76. Since the observer, the observed, and the consciousness-space are all one and all-pervading, whatever is seen anywhere, as desired, always truly exists there as reality.
वाय्वङ्गस्पन्दनवज्जलाङ्गद्रवभाववत् ।
यथा ब्रह्मणि ब्रह्मत्वं तथाजस्याङ्गं जगत् ॥ ७७ ॥
vāyvaṅgaspandanavajjalāṅgadravabhāvavat ,
yathā brahmaṇi brahmatvaṃ tathājasyāṅgaṃ jagat 77
77. vāyvaṅgaspandanavat jalāṅgadravabhāvavat yathā
brahmaṇi brahmatvam tathā ajasya aṅgam jagat
77. yathā vāyvaṅgaspandanavat,
yathā jalāṅgadravabhāvavat,
yathā brahmaṇi brahmatvam (asti),
tathā ajasya aṅgam jagat (asti).
77. Just as the vibration pertains to the constituents of air and the liquid state to the constituents of water, and just as the quality of being the ultimate reality (brahmatva) belongs to Brahman, so too is the world (jagat) a part of the Unborn (aja).
ब्रह्मैवाहं विराडात्मा विराडात्मवपुर्जगत् ।
भेदो न ब्रह्मजगतोः शून्यत्वाम्बरयोरिव ॥ ७८ ॥
brahmaivāhaṃ virāḍātmā virāḍātmavapurjagat ,
bhedo na brahmajagatoḥ śūnyatvāmbarayoriva 78
78. brahma eva aham virāḍātmā virāḍātmavapuḥ jagat
bhedaḥ na brahmajagatoḥ śūnyatvāmbārayoḥ iva
78. aham brahma eva virāḍātmā (asmi).
jagat virāḍātmavapuḥ (asti).
brahmajagatoḥ bhedaḥ na (asti) śūnyatvāmbārayoḥ iva.
78. I am indeed Brahman (brahman), the Universal Self (virāḍ-ātman). The world (jagat) is the very form of the Universal Self. There is no difference between Brahman and the world, just as there is no difference between emptiness and the sky.
यथा प्रपाते पयसो विचित्राः कणपङ्कतयः ।
विचित्रदेशकालान्ता निपतन्त्युत्पतन्ति च ॥ ७९ ॥
yathā prapāte payaso vicitrāḥ kaṇapaṅkatayaḥ ,
vicitradeśakālāntā nipatantyutpatanti ca 79
79. yathā prapāte payasaḥ vicitrāḥ kaṇapaṅkatayaḥ
vicitradeśakālāntāḥ nipatanti utpatanti ca
79. yathā prapāte payasaḥ vicitrāḥ vicitradeśakālāntāḥ kaṇapaṅkatayaḥ nipatanti ca utpatanti ca.
79. Just as various lines of water drops, having diverse limits in space and time, fall and rise in a waterfall.
निपत्त्यैवैकयाऽऽकल्पं मनोबुद्ध्यादिवर्जिताः ।
आत्मन्येवात्मनो भान्ति तथा या ब्रह्मसंविदः ॥ ८० ॥
nipattyaivaikayā''kalpaṃ manobuddhyādivarjitāḥ ,
ātmanyevātmano bhānti tathā yā brahmasaṃvidaḥ 80
80. nipatyā eva ekayā ākalpaṃ manobuddhyādivarjitāḥ
ātmani eva ātmanaḥ bhānti tathā yā brahmasaṃvidaḥ
80. yāḥ brahmasaṃvidaḥ ekayā nipatyā ākalpaṃ
manobuddhyādivarjitāḥ ātmani eva ātmanaḥ tathā bhānti
80. Those who possess the knowledge of Brahman (brahman) shine within the Self (ātman) alone, as the Self's (ātman's) own light. They are devoid of mind, intellect, and so forth, having settled into a singular state for an entire cosmic day.
ताभिः स्वयं स्वदेहेषु बुद्ध्यादिपरिकल्पनाः ।
कृत्वोररीकृता सर्गश्रीरद्भिर्द्रवता यथा ॥ ८१ ॥
tābhiḥ svayaṃ svadeheṣu buddhyādiparikalpanāḥ ,
kṛtvorarīkṛtā sargaśrīradbhirdravatā yathā 81
81. tābhiḥ svayaṃ svadeheṣu buddhyādiparikalpanāḥ
kṛtvā urarīkṛtā sargaśrīḥ adbhiḥ dravatā yathā
81. tābhiḥ svayaṃ svadeheṣu buddhyādiparikalpanāḥ
kṛtvā sargaśrīḥ urarīkṛtā yathā adbhiḥ dravatā
81. Through those (knowers of Brahman), the abundance of creation is actualized within their own bodies, by their spontaneously creating mental and intellectual projections. This is comparable to how liquidity is inherent in water.
तदेवं जगदित्यऽस्ति दुर्बोधेन मम त्विदम् ।
अकारणकमद्वैतमजातं कर्म केवलम् ॥ ८२ ॥
tadevaṃ jagaditya'sti durbodhena mama tvidam ,
akāraṇakamadvaitamajātaṃ karma kevalam 82
82. tat evaṃ jagat iti asti durbodhena mama tu
idam akāraṇakam advaitam ajātam karma kevalam
82. evam jagat iti asti.
tu idam mama durbodhena (yat idam) akāraṇakam advaitam ajātam kevalam karma
82. Thus, this world (jagat) exists. Yet, for me, this is difficult to comprehend: that it is without cause, non-dual (advaita), unborn, and essentially just action (karma).
अस्तस्थितिः शरीरेऽस्मिन्यादृग्रूपानुभूयते ।
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥ ८३ ॥
astasthitiḥ śarīre'sminyādṛgrūpānubhūyate ,
upalādau jaḍā sattā tādṛśī paramātmanaḥ 83
83. astasthitiḥ śarīre asmin yādṛkrūpā anubhūyate
upalādau jaḍā sattā tādṛśī paramātmanaḥ
83. asmin śarīre yādṛkrūpā astasthitiḥ anubhūyate,
tādṛśī jaḍā sattā upalādau paramātmanaḥ
83. Whatever form of mere presence or existence is experienced in this body, such is the inert existence of the Supreme Self (paramātman) in a stone, and so forth.
यथैकस्यां सुनिद्रायां सुषुप्तस्वप्नकौ स्थितौ ।
तथैते सर्गसंहारभासौ ब्रह्मणि संस्थिते ॥ ८४ ॥
yathaikasyāṃ sunidrāyāṃ suṣuptasvapnakau sthitau ,
tathaite sargasaṃhārabhāsau brahmaṇi saṃsthite 84
84. yathā ekasyām sunidrāyām suṣuptasvapnakau sthitau
tathā ete sargasaṃhārabhāsau brahmaṇi saṃsthite
84. yathā ekasyām sunidrāyām suṣuptasvapnakau sthitau,
tathā ete sargasaṃhārabhāsau brahmaṇi saṃsthite
84. Just as the states of deep sleep (suṣupti) and dreaming (svapna) are contained within a single deep sleep, similarly, these two, creation (sarga) and dissolution (saṃhāra), exist within Brahman.
सुषुप्तस्वप्नयोर्भातः प्रकाशतमसी यथा ।
एकस्यामेव निद्रायां सर्गासर्गौ तथा परे ॥ ८५ ॥
suṣuptasvapnayorbhātaḥ prakāśatamasī yathā ,
ekasyāmeva nidrāyāṃ sargāsargau tathā pare 85
85. suṣuptasvapnayoḥ bhātaḥ prakāśatamasī yathā
ekasyām eva nidrāyām sargāsargau tathā pare
85. yathā prakāśatamasī suṣuptasvapnayoḥ bhātaḥ ekasyām eva nidrāyām,
tathā sargāsargau pare
85. Just as light and darkness become manifest in the states of deep sleep (suṣupti) and dreaming (svapna) within a single (overarching) sleep, similarly, creation (sarga) and non-creation (asarga) exist in the Supreme (para).
यथा नरोऽनुभवति निद्रायां दृषदः स्थितिम् ।
परमात्मानुभवति तथैतज्जडसंस्थितिम् ॥ ८६ ॥
yathā naro'nubhavati nidrāyāṃ dṛṣadaḥ sthitim ,
paramātmānubhavati tathaitajjaḍasaṃsthitim 86
86. yathā naraḥ anubhavati nidrāyām dṛṣadaḥ sthitim
paramātmā anubhavati tathā etat jaḍasaṃsthitim
86. yathā naraḥ nidrāyām dṛṣadaḥ sthitim anubhavati,
tathā paramātmā etat jaḍasaṃsthitim anubhavati
86. Just as a person experiences the state of being like a stone (dṛṣadaḥ sthiti) in sleep, similarly, the Supreme Self (paramātman) experiences this state of inert existence (jaḍasaṃsthiti).
अङ्गुष्ठस्याथवाङ्गुल्या वाताद्यस्पर्शने सति ।
योऽन्यचित्तस्यानुभवो दृषदादौ स आत्मनः ॥ ८७ ॥
aṅguṣṭhasyāthavāṅgulyā vātādyasparśane sati ,
yo'nyacittasyānubhavo dṛṣadādau sa ātmanaḥ 87
87. aṅguṣṭhasya athavā aṅgulyā vātādyasparśane sati
yaḥ anyacittasya anubhavaḥ dṛṣadādau saḥ ātmanaḥ
87. aṅguṣṭhasya athavā aṅgulyā vātādyasparśane sati yaḥ anyacittasya dṛṣadādau anubhavaḥ,
saḥ ātmanaḥ
87. When the mind is distracted (anyacittasya), the lack of sensation from touches like wind on the thumb or a finger (aṅguṣṭhasya athavā aṅgulyā vātādyasparśane sati), that experience of being in a stone-like state (dṛṣad-ādau) belongs to the Self (ātman).
व्योमोपलजलादीनां यथा देहानुभूतयः ।
तथास्माकमचित्तानामद्य नानानुभूतयः ॥ ८८ ॥
vyomopalajalādīnāṃ yathā dehānubhūtayaḥ ,
tathāsmākamacittānāmadya nānānubhūtayaḥ 88
88. vyomopalajalādīnām yathā dehānubhūtayaḥ
tathā asmākam acittānām adya nānānubhūtayaḥ
88. vyomopalajalādīnām dehānubhūtayaḥ yathā
tathā adya acittānām asmākam nānānubhūtayaḥ
88. Just as the experiences that bodies have are of the nature of space, stones, water, and so forth, similarly, today, for us, who are (fundamentally) without a (limited) mind, various experiences arise.
kāle kalpeṣu bhāntyetā yathāhorātrasaṃvidaḥ ।
tathā'saṃkhyāḥ pare bhānti sargasaṃhārasaṃvidaḥ ।
।
89 ।
।
kāle kalpeṣu bhāntyetā yathāhorātrasaṃvidaḥ ,
tathā'saṃkhyāḥ pare bhānti sargasaṃhārasaṃvidaḥ 89
89. The Sanskrit text of Yoga Vasistha Verse 7.186.89 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:
ālokarūpamananānubhavaiṣaṇecchāmuktātmani sphurati vārighane svabhāvāt ।
āvartavīcivalayādi yathā tathāyaṃ śānte pare sphurati saṃhṛtisargapūgaḥ ।
।
90 ।
।
ālokarūpamananānubhavaiṣaṇecchāmuktātmani sphurati vārighane svabhāvāt ,
āvartavīcivalayādi yathā tathāyaṃ śānte pare sphurati saṃhṛtisargapūgaḥ 90
90. The Sanskrit text of Yoga Vasistha Verse 7.186.90 is contained in the book Book by . This book is not available online so in order to read the full text and translation you should buy the book:

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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

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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 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 (current chapter) 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