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

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-187

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीराम उवाच ।
विचित्राणामसंख्यानां भावानां नियतिः कुतः ।
कथं स्वभावो भावानामेकरूपः स्थितोऽचलः ॥ १ ॥
śrīrāma uvāca ,
vicitrāṇāmasaṃkhyānāṃ bhāvānāṃ niyatiḥ kutaḥ ,
kathaṃ svabhāvo bhāvānāmekarūpaḥ sthito'calaḥ 1
1. śrīrāmaḥ uvāca vicitrāṇām asaṃkhyānām bhāvānām niyatiḥ
kutaḥ katham svabhāvaḥ bhāvānām ekarūpaḥ sthitaḥ acalaḥ
1. śrīrāmaḥ uvāca vicitrāṇām asaṃkhyānām bhāvānām niyatiḥ
kutaḥ katham bhāvānām svabhāvaḥ ekarūpaḥ sthitaḥ acalaḥ
1. Śrī Rāma said: From what source does the fixed order of diverse and countless entities (bhāva) arise? And how can the intrinsic nature (svabhāva) of these entities remain uniform and unmoving?
सत्स्वसंख्येषु देवेषु सूर्य एवोग्रभाः कथम् ।
दीर्घत्वमथ ह्रस्वत्वं दिवसानां तु किंकृतम् ॥ २ ॥
satsvasaṃkhyeṣu deveṣu sūrya evograbhāḥ katham ,
dīrghatvamatha hrasvatvaṃ divasānāṃ tu kiṃkṛtam 2
2. satsu asaṃkhyeṣu deveṣu sūryaḥ eva ugrabhāḥ katham
dīrghatvam atha hrasvatvam divasānām tu kimkṛtam
2. asaṃkhyeṣu satsu deveṣu sūryaḥ eva ugrabhāḥ katham
divasānām dīrghatvam atha hrasvatvam tu kimkṛtam
2. Among the countless existing gods (deva), how is the Sun alone so intensely radiant? And by what is the lengthening and shortening of days caused?
श्रीवसिष्ठ उवाच ।
काकतालीयवद्भानं यत्परे नियतं स्वतः ।
यथास्थितं यथारूपं स्थिते तज्जगदुच्यते ॥ ३ ॥
śrīvasiṣṭha uvāca ,
kākatālīyavadbhānaṃ yatpare niyataṃ svataḥ ,
yathāsthitaṃ yathārūpaṃ sthite tajjagaducyate 3
3. śrīvasiṣṭhaḥ uvāca kākatālīyavat bhānam yat pare niyatam
svataḥ yathāsthitam yathārūpam sthite tat jagat ucyate
3. śrīvasiṣṭhaḥ uvāca yat bhānam kākatālīyavat pare svataḥ
niyatam yathāsthitam yathārūpam sthite tat jagat ucyate
3. Śrī Vasiṣṭha said: That manifestation (bhāna) which, like the 'crow and the palm fruit' (kākatālīyavat), is spontaneously (svataḥ) fixed in the supreme (brahman), and which, when it is established (sthita), appears exactly as it is (yathāsthitaṃ) and in its own form (yathārūpaṃ) - that is called the world (jagat).
सर्वशक्तेर्यथा यद्यद्भाति तत्तत्तथैव सत् ।
संविन्सारतया यायात्कथं भातमभातताम् ॥ ४ ॥
sarvaśakteryathā yadyadbhāti tattattathaiva sat ,
saṃvinsāratayā yāyātkathaṃ bhātamabhātatām 4
4. sarvaśakteḥ yathā yadyat bhāti tattat tathaiva
sat saṃvinsāratayā yāyāt katham bhātam abhātatām
4. sarvaśakteḥ yadyat yathā bhāti tattat tathaiva sat (asti)
saṃvinsāratayā (yat) bhātam abhātatām katham yāyāt
4. Whatever appears from the all-powerful (śakti) is, in that very way, truly existent. As it is essentially consciousness (saṃvit), how could that which has manifested ever become unmanifest?
यथा स्थितं यथा भाति चित्त्वाद्ब्रह्म चिराय यत् ।
तस्य भानमभानाभं नियत्यभिधमेव तत् ॥ ५ ॥
yathā sthitaṃ yathā bhāti cittvādbrahma cirāya yat ,
tasya bhānamabhānābhaṃ niyatyabhidhameva tat 5
5. yathā sthitam yathā bhāti cittvāt brahma cirāya
yat tasya bhānam abhānābham niyatyabhidham eva tat
5. yat brahma cittvāt cirāya yathā sthitam yathā bhāti
tasya bhānam abhānābham eva tat niyatyabhidham
5. That Brahman, which exists eternally by virtue of its consciousness (cit), appearing just as it is (in reality) and just as it manifests - its manifestation, though it may seem like non-manifestation, is precisely what is called "niyati" (the cosmic law or destiny).
इदमित्थमिदं चेत्थं स्वयं ब्रह्मेति भाति यत् ।
तन्नियत्यभिधं प्रोक्तं सर्गसंहाररूपधृक् ॥ ६ ॥
idamitthamidaṃ cetthaṃ svayaṃ brahmeti bhāti yat ,
tanniyatyabhidhaṃ proktaṃ sargasaṃhārarūpadhṛk 6
6. idam ittham idam ca ittham svayam brahma iti bhāti
yat tat niyatyabhidham proktam sargasaṃhārarūpadhṛk
6. yat brahma svayam idam ittham idam ca ittham iti
bhāti tat sargasaṃhārarūpadhṛk niyatyabhidham proktam
6. Whatever Brahman itself manifests as - this being in this manner, and that in that manner - that very manifestation, which embodies the forms of creation and dissolution, is declared to be "niyati" (the cosmic law or destiny).
जाग्रत्स्वप्नसुषुप्ताख्यं यत्स्वतः कचनं चिति ।
तत्ततोऽनन्यदेकाच्छं द्रवत्वमिव वारिणि ॥ ७ ॥
jāgratsvapnasuṣuptākhyaṃ yatsvataḥ kacanaṃ citi ,
tattato'nanyadekācchaṃ dravatvamiva vāriṇi 7
7. jāgratsvapnasuṣuptākhyam yat svataḥ kacanam citi
tat tataḥ ananyat ekāccham dravatvam iva vāriṇi
7. yat jāgratsvapnasuṣuptākhyam svataḥ kacanam citi
tat tataḥ ananyat ekāccham dravatvam iva vāriṇi
7. That spontaneous manifestation (kacanam) within consciousness (cit) which is known as waking, dreaming, and deep sleep, is non-different from that (consciousness). It is entirely pure and singular, just as liquidity is inherent in water.
यथा शून्यत्वमाकाशे कर्पूरे सौरभं यथा ।
यथौष्ण्यमातपे नान्यज्जाग्रदादि तथा चिति ॥ ८ ॥
yathā śūnyatvamākāśe karpūre saurabhaṃ yathā ,
yathauṣṇyamātape nānyajjāgradādi tathā citi 8
8. yathā śūnyatvam ākāśe karpūre saurabham yathā
yathā auṣṇyam ātape na anyat jāgrat ādi tathā citi
8. yathā ākāśe śūnyatvam yathā karpūre saurabham
yathā ātape auṣṇyam tathā citi jāgrat ādi na anyat
8. Just as emptiness is inherent in space, fragrance in camphor, and heat in sunlight, similarly, the states of waking and others are not separate from consciousness (citi).
सर्गप्रलयनाम्न्येकप्रवाहानन्यसत्तया ।
चिन्मात्रगगनात्मैकब्रह्मात्मन्येव संस्थितम् ॥ ९ ॥
sargapralayanāmnyekapravāhānanyasattayā ,
cinmātragaganātmaikabrahmātmanyeva saṃsthitam 9
9. sarga pralaya nāmni eka pravāha ananya sattayā cit
mātra gagana ātma eka brahma ātmani eva saṃsthitam
9. sarga pralaya nāmni eka pravāha ananya sattayā cit
mātra gagana ātma eka brahma ātmani eva saṃsthitam
9. That which is called creation and dissolution, existing as a singular, non-dual flow, is established solely within the one Self (ātman) which is Brahman, whose essential nature is pure consciousness (cit) and infinite space.
सर्गोऽयमिति तद्बुद्धं क्षणं यत्कचनं चितः ।
कल्पोऽयमिति तद्बुद्धं क्षणं तत्कचनं चितः ॥ १० ॥
sargo'yamiti tadbuddhaṃ kṣaṇaṃ yatkacanaṃ citaḥ ,
kalpo'yamiti tadbuddhaṃ kṣaṇaṃ tatkacanaṃ citaḥ 10
10. sargaḥ ayam iti tat buddham kṣaṇam yat kacanam citaḥ
kalpaḥ ayam iti tat buddham kṣaṇam tat kacanam citaḥ
10. ayam sargaḥ iti tat kṣaṇam citaḥ yat kacanam buddham
ayam kalpaḥ iti tat kṣaṇam citaḥ tat kacanam buddham
10. "This is creation" – this is understood for a moment as the mere stirring of consciousness (cit). "This is a cosmic cycle" – this is also understood for a moment as the mere stirring of consciousness (cit).
तत्कालस्तत्क्रिया तत्त्वं देशद्रव्योदयादि तत् ।
यत्स्वप्न इव चिन्मात्रकचनं स्वस्वभावतः ॥ ११ ॥
tatkālastatkriyā tattvaṃ deśadravyodayādi tat ,
yatsvapna iva cinmātrakacanaṃ svasvabhāvataḥ 11
11. tat kālaḥ tat kriyā tat tattvam deśa dravya udaya ādi
tat yat svapne iva cit mātra kacanam sva svabhāvataḥ
11. tat kālaḥ tat kriyā tat tattvam tat deśa dravya udaya
ādi yat svapne iva cit mātra kacanam sva svabhāvataḥ
11. That (consciousness) is time, that is action, that is the essence, and that is place, substance, manifestation, and so on. Just as in a dream, all this is merely the stirring of consciousness (cit) by its own intrinsic nature (svabhāva).
रूपालोकमनस्कारदेशकालक्रियादि तत् ।
चित्त्वं कचति चिद्व्योम्नि यन्नामानाकृति स्वतः ॥ १२ ॥
rūpālokamanaskāradeśakālakriyādi tat ,
cittvaṃ kacati cidvyomni yannāmānākṛti svataḥ 12
12. rūpālokamanaskāradeśakālakriyādi tat cittvam
kacati cidvyomni yat na nāmākṛti svataḥ
12. yat svataḥ na nāmākṛti tat
rūpālokamanaskāradeśakālakriyādi cittvam cidvyomni kacati
12. That which is form, perception, mental impression, place, time, action, and so on - the very nature of consciousness (cittva) manifests within the ether of consciousness (cidvyoman), though it intrinsically is neither name nor form (nāmākṛti).
यद्यथा कचितं कालं यत्किंचित्कल्पितं तथा ।
तेनैवेयं हि नियतिरित्यप्याकाशरूपकम् ॥ १३ ॥
yadyathā kacitaṃ kālaṃ yatkiṃcitkalpitaṃ tathā ,
tenaiveyaṃ hi niyatirityapyākāśarūpakam 13
13. yat yathā kacitam kālam yat kiñcit kalpitam tathā
tena eva iyam hi niyatiḥ iti api ākāśarūpakam
13. yat yathā kālam kacitam yat kiñcit tathā kalpitam
tena eva iyam hi niyatiḥ iti api ākāśarūpakam
13. Whatever manifests in a particular way and for a certain duration, and whatever is imagined likewise - that, indeed, is this fixed cosmic order (niyati). This (perception) is also like space (ākāśarūpakam).
आकल्पाख्यं निमेषं यत्कचनं चैकरूपकम् ।
स्वाभाविकाः स्वभावं तं प्राहुः प्रसृतबुद्धयः ॥ १४ ॥
ākalpākhyaṃ nimeṣaṃ yatkacanaṃ caikarūpakam ,
svābhāvikāḥ svabhāvaṃ taṃ prāhuḥ prasṛtabuddhayaḥ 14
14. ākalpākhyam nimeṣam yat kacanam ca ekarūpakam
svābhāvikāḥ svabhāvam tam prāhuḥ prasṛtabuddhayaḥ
14. yat ākalpākhyam nimeṣam ca ekarūpakam kacanam
tam svabhāvam prasṛtabuddhayaḥ svābhāvikāḥ prāhuḥ
14. That which is designated as 'a blink lasting a kalpa' (ākalpākhya nimeṣa) and which is a manifestation of a singular nature (ekarūpaka) - those whose intellects are expanded (prasṛtabuddhi), the naturalists (svābhāvika), declare that to be (its) inherent nature (svabhāva).
एकस्य संविन्मात्रस्य पदार्थशतता तथा ।
यथेदं संविदंशस्य रूपं स्वं स्वमनुज्झतः ॥ १५ ॥
ekasya saṃvinmātrasya padārthaśatatā tathā ,
yathedaṃ saṃvidaṃśasya rūpaṃ svaṃ svamanujjhataḥ 15
15. ekasya saṃvinmātrasya padārthaśatatā tathā yathā
idam saṃvidaṃśasya rūpam svam svam anujjhataḥ
15. ekasya saṃvinmātrasya padārthaśatatā tathā yathā idam
svam svam rūpam anujjhataḥ saṃvidaṃśasya (bhavati)
15. Of the singular, pure consciousness (saṃvinmātra), there is the state of appearing as a multitude of objects (padārthaśatatā). This is analogous to how a fragment of consciousness (saṃvidaṃśa) maintains its own distinct form (svaṃ rūpam) without abandoning it.
संविन्मये संविदो याः कचन्तीव परे तथा ।
ताभिस्तेषां स्वदेहानां यासां सा कलना कृता ॥ १६ ॥
saṃvinmaye saṃvido yāḥ kacantīva pare tathā ,
tābhisteṣāṃ svadehānāṃ yāsāṃ sā kalanā kṛtā 16
16. saṃvinmaye saṃvidaḥ yāḥ kacanti iva pare tathā
tābhiḥ teṣām svadehānām yāsām sā kalanā kṛtā
16. saṃvinmaye pare yāḥ saṃvidaḥ iva kacanti tathā
tābhiḥ yāsām teṣām svadehānām sā kalanā kṛtā
16. In the realm of pure consciousness, the cognitions that appear, as it were, within the Supreme Reality, it is by means of these very cognitions that the perception and creation of their own bodies is brought about for those beings.
चिदुर्वी सलिलं तेजः स्पन्दः शून्यत्वमेव च ।
प्रत्येकमाकरस्त्वेषां तानि स्वप्न इवाम्बरम् ॥ १७ ॥
cidurvī salilaṃ tejaḥ spandaḥ śūnyatvameva ca ,
pratyekamākarastveṣāṃ tāni svapna ivāmbaram 17
17. cit urvī salilam tejaḥ spandaḥ śūnyatvam eva ca
pratyekam ākaraḥ tu eṣām tāni svapne iva ambaram
17. cit,
urvī,
salilam,
tejaḥ,
spandaḥ,
śūnyatvam eva ca.
pratyekam tu eṣām ākaraḥ.
tāni svapne iva ambaram.
17. Consciousness, earth, water, fire, vibration, and indeed emptiness – each of these is a source for various phenomena, yet they are all like the sky seen in a dream.
तत्र सप्रतिघस्यास्य कठिनस्याकरो महान् ।
भूपीठं जनताधारो राजव्राजेव राजते ॥ १८ ॥
tatra sapratighasyāsya kaṭhinasyākaro mahān ,
bhūpīṭhaṃ janatādhāro rājavrājeva rājate 18
18. tatra sapratighasya asya kaṭhinasya ākaraḥ mahān
bhūpīṭham janatādhāraḥ rājavrājaḥ iva rājate
18. tatra asya sapratighasya kaṭhinasya mahān ākaraḥ bhūpīṭham.
janatādhāraḥ rājavrājaḥ iva rājate.
18. Among them, the great source of this resistant and solid principle is the earth's surface (bhūpīṭha), which is the support of living beings, and it shines forth like an assembly of kings.
अपामब्धिः प्रधानानां तेजसामेष भास्करः ।
स्पन्दस्य पवनो व्योम शून्यताया जगद्गतम् ॥ १९ ॥
apāmabdhiḥ pradhānānāṃ tejasāmeṣa bhāskaraḥ ,
spandasya pavano vyoma śūnyatāyā jagadgatam 19
19. apām abdhiḥ pradhānānām tejasām eṣaḥ bhāskaraḥ
spandasya pavanaḥ vyoma śūnyatāyāḥ jagadgatām
19. apām pradhānānām abdhiḥ.
eṣaḥ bhāskaraḥ tejasām.
pavanaḥ spandasya.
vyoma jagadgatām ca śūnyatāyāḥ.
19. The ocean is the chief among waters; this sun (bhāskara) is the chief among radiant energies. The wind is the chief for vibration, and for emptiness, there is space and that which is contained in the world.
पञ्चानामिति भूतानामाकरत्वेन संविदः ।
पञ्च तान्युचिता ब्राह्म्यः प्रश्नः किं भास्करं प्रति ॥ २० ॥
pañcānāmiti bhūtānāmākaratvena saṃvidaḥ ,
pañca tānyucitā brāhmyaḥ praśnaḥ kiṃ bhāskaraṃ prati 20
20. pañcānām iti bhūtānām ākaratvena saṃvidaḥ pañca
tāni ucitāḥ brāhmyaḥ praśnaḥ kiṃ bhāskaraṃ prati
20. iti pañcānām bhūtānām saṃvidaḥ ākaratvena (asti).
tāni pañca brāhmyaḥ ucitāḥ (praśnāḥ santu)? kiṃ praśnaḥ bhāskaraṃ prati (asti)?
20. Thus, consciousness (saṃvid) serves as the origin of the five elements. Are those five appropriate questions pertaining to Brahman? Is this question directed towards Bhaskara (the Sun-god)?
बुधा संविच्चिदित्युक्ता सर्वगा सर्वरूपिणी ।
सर्वत्र स्वमहिम्नैषा सर्वेणैवानुभूयते ॥ २१ ॥
budhā saṃviccidityuktā sarvagā sarvarūpiṇī ,
sarvatra svamahimnaiṣā sarveṇaivānubhūyate 21
21. budhā saṃviccit iti uktā sarvagā sarvarūpiṇī
sarvatra svamahimnā eṣā sarveṇa eva anubhūyate
21. eṣā budhā saṃviccit iti uktā,
sarvagā sarvarūpiṇī (asti ca).
sā svamahimnā sarvatra sarveṇa eva anubhūyate.
21. The wise consciousness-intellect (saṃviccit) is thus said to be all-pervading and all-formed. This (consciousness), by its own greatness, is indeed experienced by all everywhere.
ब्रह्मात्मा ब्रह्मबालोऽयं स्वसंवित्स्फुरणामिमाम् ।
व्योमात्मक्षौमभूनाम्नीं स्फारयत्यम्बराकृतिः ॥ २२ ॥
brahmātmā brahmabālo'yaṃ svasaṃvitsphuraṇāmimām ,
vyomātmakṣaumabhūnāmnīṃ sphārayatyambarākṛtiḥ 22
22. brahmātmā brahmabālaḥ ayam svasaṃvit-sphuraṇām imām
vyomātmakṣaumabhūnāmnīm sphārayati ambarākṛtiḥ
22. ayam ambarākṛtiḥ brahmātmā brahmabālaḥ,
imām vyomātmakṣaumabhūnāmnīm svasaṃvit-sphuraṇām sphārayati.
22. This Brahman-self (brahmātman), this child of Brahman (brahmabāla), who has the form of space, manifests this effulgence of his own consciousness (saṃvid), which is named 'the ethereal garment of the spatial self' and 'the very ground of being'.
सा यदैतत्तथैतच्च चिरमत्त्यजसंविदा ।
तदा तदङ्गस्यार्कादेर्नाऽतो नोत्पादि चञ्चलम् ॥ २३ ॥
sā yadaitattathaitacca ciramattyajasaṃvidā ,
tadā tadaṅgasyārkādernā'to notpādi cañcalam 23
23. sā yadā etat tathā etat ca ciram attyajasaṃvidā
tadā tadaṅgasya arkādeḥ na ataḥ na utpādi cañcalam
23. yadā sā attyajasaṃvidā etat ca tathā etat ca ciram (ākrāmati),
tadā tadaṅgasya arkādeḥ (pārśvāt) ataḥ cañcalam na utpādi (na eva).
23. When that (consciousness), through an unceasing consciousness (saṃvid), pervades both this and that (aspect of reality) for a long time, then from its parts, like the sun and others, nothing transient is ever produced.
संकल्पपूर्वमशकजालवद्धिष्ण्यचक्रकम् ।
आवर्तवर्तिना भाति चिद्व्योमेदं च दृश्यवत् ॥ २४ ॥
saṃkalpapūrvamaśakajālavaddhiṣṇyacakrakam ,
āvartavartinā bhāti cidvyomedaṃ ca dṛśyavat 24
24. saṃkalpapūrvam aśakajālavat dhiṣṇyacakrakam
āvartavartinā bhāti cidvyom idam ca dṛśyavat
24. idam cidvyom saṃkalpapūrvam aśakajālavat
dhiṣṇyacakrakam ca āvartavartinā dṛśyavat bhāti
24. This consciousness-space (cidvyoma), which is the entire cosmic system (dhiṣṇyacakrakam) originating from intention (saṃkalpa) and resembling a swarm of mosquitoes, appears as a visible phenomenon, continuously turning.
तत्र प्रभास्वराः केचित्केचिदप्यल्पभास्वराः ।
केचिच्चाभास्वरा भाताः पदार्थाश्चित्ररूपिणः ॥ २५ ॥
tatra prabhāsvarāḥ kecitkecidapyalpabhāsvarāḥ ,
keciccābhāsvarā bhātāḥ padārthāścitrarūpiṇaḥ 25
25. tatra prabhāsvarāḥ kecit kecit api alpabhāsvarāḥ
kecit ca abhāsvarāḥ bhātāḥ padārthāḥ citrarūpiṇaḥ
25. tatra citrarūpiṇaḥ padārthāḥ bhātāḥ (santi); kecit prabhāsvarāḥ,
kecit api alpabhāsvarāḥ,
ca kecit abhāsvarāḥ (santi)
25. There, various kinds of objects (padārthāḥ) appear: some are brilliant, some are only faintly luminous, and some are entirely non-luminous.
पदार्थजातं त्वेतावन्न जातं न च दृश्यते ।
ज्ञस्याजातमिदं भाति खमात्मा स्वप्नदृश्यवत् ॥ २६ ॥
padārthajātaṃ tvetāvanna jātaṃ na ca dṛśyate ,
jñasyājātamidaṃ bhāti khamātmā svapnadṛśyavat 26
26. padārthajātam tu etāvat na jātam na ca dṛśyate
jñasya ajātam idam bhāti kham ātmā svapnadṛśyavat
26. tu etāvat padārthajātam na jātam ca na dṛśyate.
jñasya idam ajātam kham ātmā svapnadṛśyavat bhāti.
26. Yet, this entire collection of objects (padārthajātam) is neither truly born nor actually seen. To the knower, this (world), though unborn (ajāta), appears as the Self (ātman) and as space (kham), like a dream-vision.
चिन्मात्रमात्मा सर्वेशः सर्व एवातिदृश्यवत् ।
नश्यतीव विदेहे स्वे न च भाति न नश्यति ॥ २७ ॥
cinmātramātmā sarveśaḥ sarva evātidṛśyavat ,
naśyatīva videhe sve na ca bhāti na naśyati 27
27. cinmātram ātmā sarveśaḥ sarvaḥ eva atidṛśyavat
naśyati iva videhe sve na ca bhāti na naśyati
27. ātmā cinmātram sarveśaḥ (ca asti).
sarvaḥ eva atidṛśyavat (bhāti).
(saḥ) sve videhe iva naśyati.
ca na bhāti na naśyati (ca).
27. The Self (ātman) is pure consciousness (cinmātram) and the lord of all (sarveśa). Indeed, everything (sarva) manifests as an intense spectacle. Though it appears to vanish in its own bodiless (videha) state, it neither truly shines nor truly perishes.
स्वप्नदर्शनवद्भाति यच्चिद्व्योम चिदम्बरे ।
चिद्व्योमत्वादृते रूपं तदस्य जगतः कुतः ॥ २८ ॥
svapnadarśanavadbhāti yaccidvyoma cidambare ,
cidvyomatvādṛte rūpaṃ tadasya jagataḥ kutaḥ 28
28. svapnadarśanavat bhāti yat cidvyoma cidambare |
cidvyomatvāt ṛte rūpam tat asya jagataḥ kutaḥ ||
28. yat cidvyoma cidambare svapnadarśanavat bhāti
asya jagataḥ tat rūpam cidvyomatvāt ṛte kutaḥ
28. That consciousness-space (cidvyoma), which appears like a dream vision within the consciousness-sky (cidambara), from where could this world (jagat) derive its form, if not from being that very consciousness-space (cidvyoma)?
यद्यथा स्फुरितं तस्य यावत्सत्तं स्फुरद्वपुः ।
तत्स्वभावनियत्याख्यैः शब्दैरिह निगद्यते ॥ २९ ॥
yadyathā sphuritaṃ tasya yāvatsattaṃ sphuradvapuḥ ,
tatsvabhāvaniyatyākhyaiḥ śabdairiha nigadyate 29
29. yat yathā sphuritam tasya yāvat sattam sphurat vapuḥ
| tat svabhāva niyati ākhyaiḥ śabdaiḥ iha nigadyate ||
29. yat yathā sphuritam tasya yāvat sattam sphurat vapuḥ
tat iha tatsvabhāva niyati ākhyaiḥ śabdaiḥ nigadyate
29. Whatever has manifested, its vibrating form (sphuradvapuḥ) that exists for as long as it does (yāvat sattam), is here described (nigadyate) by terms like 'its intrinsic nature (svabhāva)' and 'natural law (niyati)'.
गगनाङ्गस्य सत्तान्तः शब्दतन्मात्रकल्पया ।
कुसूलबीजाङ्कुरवत्तिष्ठत्याशान्तरूपिणी ॥ ३० ॥
gaganāṅgasya sattāntaḥ śabdatanmātrakalpayā ,
kusūlabījāṅkuravattiṣṭhatyāśāntarūpiṇī 30
30. gagana aṅgasya sattā antaḥ śabda tanmātra kalpayā |
kusūla bīja aṅkuravat tiṣṭhati āśā antara rūpiṇī ||
30. gaganāṅgasya sattā antaḥ śabda tanmātra kalpayā
āśā antara rūpiṇī kusūla bīja aṅkuravat tiṣṭhati
30. Within the sphere of existence (sattāntaḥ) of the spatial element (gaganāṅgasya), a form of latent potential (āśāntararūpiṇī) exists (tiṣṭhati) by means of the conceptual subtle element of sound (śabdatanmātrakalpayā), just like a sprout (aṅkura) from a seed (bīja) hidden in a granary (kusūla).
संपद्यते तत इदमितीयं रचनेहया ।
कृता सा मुग्धबोधाय मूर्खैर्विरचिता मुधा ॥ ३१ ॥
saṃpadyate tata idamitīyaṃ racanehayā ,
kṛtā sā mugdhabodhāya mūrkhairviracitā mudhā 31
31. sampadyate tataḥ idam iti iyam racanā īhayā |
kṛtā sā mugdha bodhāya mūrkaiḥ viracitā mudhā ||
31. tataḥ idam iti iyam racanā īhayā kṛtā
sā mugdhabodhāya mūrkaiḥ mudhā viracitā
31. Then, (the idea that) 'this (world) comes into being thus' - this conceptual arrangement (racanā), made with effort (īhā), was futilely contrived by the ignorant (mūrkaiḥ) for the comprehension of the bewildered.
नास्तमेतीह नोदेति तत्कदाचन किंचन ।
शिलाजठरवच्छान्तमिदं नित्यं सदप्यसत् ॥ ३२ ॥
nāstametīha nodeti tatkadācana kiṃcana ,
śilājaṭharavacchāntamidaṃ nityaṃ sadapyasat 32
32. na astam eti iha na udeti tat kadācana kiñcana
śilājaṭharavat śāntam idam nityam sat api asat
32. iha tat kadācana na astam eti na udeti kiñcana.
idam nityam śilājaṭharavat śāntam sat api asat.
32. Here, that (supreme reality) never sets nor rises at any time, nor is it anything specific. This eternal reality is tranquil like the interior of a rock, being (simultaneously) existent (sat) and non-existent (asat).
यथावयविनो नान्तः सदैवावयवाणवः ।
नास्तं यान्ति न चोद्यन्ति जगन्त्यात्मपदे तथा ॥ ३३ ॥
yathāvayavino nāntaḥ sadaivāvayavāṇavaḥ ,
nāstaṃ yānti na codyanti jagantyātmapade tathā 33
33. yathā avayavinaḥ na antaḥ sadā eva avayavāṇavaḥ na
astam yānti na ca udyanti jaganti ātmapade tathā
33. yathā avayavinaḥ antaḥ sadā eva
avayavāṇavaḥ na astam yānti na
ca udyanti tathā ātmapade jaganti
na astam yānti na ca udyanti
33. Just as the constituent parts (avayavāṇavaḥ) of a composite entity (avayavin) are always present within it and do not disappear or appear, similarly, the worlds (jaganti) in the state of the Self (ātman) neither set nor rise.
ब्रह्म व्योम्नि जगद्व्योम व्योम व्योम्नीव विद्यते ।
तत्कथं किल संशुद्धमस्तमायात्युदेति वा ॥ ३४ ॥
brahma vyomni jagadvyoma vyoma vyomnīva vidyate ,
tatkathaṃ kila saṃśuddhamastamāyātyudeti vā 34
34. brahma vyomni jagat vyoma vyoma vyomni iva vidyate
tat katham kila saṃśuddham astam āyāti udeti vā
34. brahma vyomni vidyate jagat vyoma vyoma iva vyomni (api)
vidyate tat saṃśuddham kila katham astam āyāti vā udeti
34. Brahman (brahman) exists in space (vyoman); the world (jagat) is space (vyoman); and space exists as if within space itself. How then, indeed, can that utterly pure (brahman) ever set or rise?
तस्यानन्तप्रकाशात्मरूपस्याततचिन्मणेः ।
सत्तामात्रात्मकचनं यदजस्रं स्वभावतः ॥ ३५ ॥
tasyānantaprakāśātmarūpasyātatacinmaṇeḥ ,
sattāmātrātmakacanaṃ yadajasraṃ svabhāvataḥ 35
35. tasya anantaprakāśātmarūpasya ātatacinmaṇeḥ
sattāmātrātmakacanam yat ajasram svabhāvataḥ
35. tasya anantaprakāśātmarūpasya ātatacinmaṇeḥ (asti)
yat sattāmātrātmakacanam ajasram svabhāvataḥ (bhāvati)
35. That which, by its intrinsic nature (svabhāvataḥ), is the constant (ajasram) shining forth of mere existence (sat), belongs to that (supreme reality) whose form is infinite light and the Self (ātman), and which is the expansive jewel of consciousness (cit).
तदात्मना स्वयं किंचिच्चेत्यतामिव गच्छति ।
अगृहीतात्मकं संविदूहामर्शनसूचकम् ॥ ३६ ॥
tadātmanā svayaṃ kiṃciccetyatāmiva gacchati ,
agṛhītātmakaṃ saṃvidūhāmarśanasūcakam 36
36. tadā ātmanā svayam kiñcit cetyatām iva gacchati
agṛhītātmakam saṃvit ūhāmarśanasūcakam
36. tadā svayam ātmanā kiñcit cetyatām iva gacchati
agṛhītātmakam saṃvit ūhāmarśanasūcakam
36. Then, by its very nature as consciousness (ātman), it itself seems to attain a certain state of being cognizable. This is a consciousness (saṃvit) whose true self (ātman) is not yet grasped, merely indicating processes of conjecture and reflection.
भाविनामार्थकलनैः किंचिदूहितरूपकम् ।
आकाशादणु शुद्धं च सर्वस्मिन्भाविबोधनम् ॥ ३७ ॥
bhāvināmārthakalanaiḥ kiṃcidūhitarūpakam ,
ākāśādaṇu śuddhaṃ ca sarvasminbhāvibodhanam 37
37. bhāvināmārthakalanaiḥ kiñcit ūhitarūpakam
ākāśāt aṇu śuddham ca sarvasmin bhāvibodhanam
37. bhāvināmārthakalanaiḥ kiñcit ūhitarūpakam
ākāśāt aṇu śuddham ca sarvasmin bhāvibodhanam
37. It possesses a form that is somewhat conjectured through the conceptualizations of future names and meanings. It is subtler and purer than space (ākāśa), and it is the future awakening of knowledge in all things.
ततः सा परमा सत्ता सती तच्चेतनोन्मुखी ।
चिन्नामयोग्या भवति किंचिल्लभ्यतया तया ॥ ३८ ॥
tataḥ sā paramā sattā satī taccetanonmukhī ,
cinnāmayogyā bhavati kiṃcillabhyatayā tayā 38
38. tataḥ sā paramā sattā satī taccetanounmukhī
cinnāmayogyā bhavati kiñcillabhyatayā tayā
38. tataḥ sā paramā sattā satī taccetanounmukhī
cinnāmayogyā bhavati kiñcillabhyatayā tayā
38. Then, that supreme, true existence (sattā), when turned towards intellection, becomes worthy of the name 'consciousness' (cit) through a certain inherent potential for realization within it.
घनसंवेदनात्पश्चाद्भाविजीवादिनामिका ।
सा भवत्यात्मकलना यद्भवन्ती परं पदम् ॥ ३९ ॥
ghanasaṃvedanātpaścādbhāvijīvādināmikā ,
sā bhavatyātmakalanā yadbhavantī paraṃ padam 39
39. ghnasaṃvedanāt paścāt bhāvijīvādināmikā sā
bhavati ātmakalanā yat bhavantī param padam
39. paścāt ghnasaṃvedanāt sā bhāvijīvādināmikā
bhavati ātmakalanā yat bhavantī param padam
39. Afterward, from a concentrated level of consciousness, that (supreme existence) takes on designations such as the future individual soul (jīva), and so forth. It then manifests as a self-conception (ātmakalanā), which, in its very process of becoming, represents the supreme state (param padam).
गर्भीकृत्य स्थिताऽनाख्या चिदाकाशापिधानताम् ।
संप्रति त्वतिशुद्धस्य पदस्यानन्यरूपिणी ॥ ४० ॥
garbhīkṛtya sthitā'nākhyā cidākāśāpidhānatām ,
saṃprati tvatiśuddhasya padasyānanyarūpiṇī 40
40. garbhīkṛtya sthitā anākhyā cidākāśāpidhānatām
samprati tu atiśuddhasya padasya ananyarūpiṇī
40. anākhyā cidākāśāpidhānatām garbhīkṛtya sthitā
samprati tu atiśuddhasya padasya ananyarūpiṇī
40. The indescribable [reality], having absorbed the condition of veiling the expanse of consciousness, now, however, exists as intrinsically one with the supremely pure state.
स्वतैकभावनामात्रसारसंसरणोन्मुखी ।
तदा विनाभावकृता अनुतिष्ठन्ति तामिमाः ॥ ४१ ॥
svataikabhāvanāmātrasārasaṃsaraṇonmukhī ,
tadā vinābhāvakṛtā anutiṣṭhanti tāmimāḥ 41
41. svataikabhāvanāmātrasārasaṃsaraṇonmukhī
tadā vinābhāvakṛtā anutiṣṭhanti tām imāḥ
41. svataikabhāvanāmātrasārasaṃsaraṇonmukhī
tām tadā vinābhāvakṛtā imāḥ anutiṣṭhanti
41. That [indescribable reality], inclined towards the cycle of existence (saṃsāra) whose essence is merely the ideation of its own singularity, is then followed by these [entities], which are generated by distinction.
शून्यरूपा स्वसत्तैका शब्दादिगुणगर्भिणी ।
चिद्भावनाभिसंपन्ना भविष्यदभिधार्थता ॥ ४२ ॥
śūnyarūpā svasattaikā śabdādiguṇagarbhiṇī ,
cidbhāvanābhisaṃpannā bhaviṣyadabhidhārthatā 42
42. śūnyarūpā svasattaikā śabdādiguṇagarbhiṇī
citbhāvanābhisaṃpannā bhaviṣyadabhidhārthatā
42. śūnyarūpā svasattaikā śabdādiguṇagarbhiṇī
citbhāvanābhisaṃpannā bhaviṣyadabhidhārthatā
42. Its own singular existence, having the nature of a void, is pregnant with qualities such as sound; endowed with the ideation of consciousness, it is the potential for future names and meanings.
अहंतोदेति तदनु सह वै कालसत्तया ।
भविष्यदभिधार्थे ते बीजं मुख्यं जगत्स्थितेः ॥ ४३ ॥
ahaṃtodeti tadanu saha vai kālasattayā ,
bhaviṣyadabhidhārthe te bījaṃ mukhyaṃ jagatsthiteḥ 43
43. ahaṃtā udeti tadanu saha vai kālasattayā
bhaviṣyadabhidhārthe te bījam mukhyam jagatsthiteḥ
43. tadanu ahaṃtā kālasattayā saha vai udeti
bhaviṣyadabhidhārthe te jagatsthiteḥ mukhyam bījam
43. Thereafter, the ego-sense (ahaṃtā) arises, along with the reality of time. Those two, future designation and meaning, are indeed the principal seed for the world's existence.
चितिशक्तेः परायास्तु स्वसंवेदनमात्रकम् ।
जगज्जालमसद्रूपं चेतनात्सदिव स्थितम् ॥ ४४ ॥
citiśakteḥ parāyāstu svasaṃvedanamātrakam ,
jagajjālamasadrūpaṃ cetanātsadiva sthitam 44
44. citiśakteḥ parāyāḥ tu svasaṃvedanamātrakam
jagajjālam asadrūpam cetanāt sat iva sthitam
44. parāyāḥ citiśakteḥ tu svasaṃvedanamātrakam
asadrūpam jagajjālam cetanāt sat iva sthitam
44. However, the supreme power of consciousness (śakti) is nothing but self-awareness. The network of the world, though unreal in its nature, appears to exist as real only through consciousness.
एवंप्रायात्मिका सा चिद्बीजं संकल्पशाखिनः ।
अहंतां भावयत्यन्तः सैवेह भवति क्षणात् ॥ ४५ ॥
evaṃprāyātmikā sā cidbījaṃ saṃkalpaśākhinaḥ ,
ahaṃtāṃ bhāvayatyantaḥ saiveha bhavati kṣaṇāt 45
45. evaṃprāyātmikā sā cit bījam saṅkalpaśākhinaḥ
ahaṃtām bhāvayati antaḥ sā eva iha bhavati kṣaṇāt
45. evaṃprāyātmikā sā cit saṅkalpaśākhinaḥ bījam
antaḥ ahaṃtām bhāvayati sā eva iha kṣaṇāt bhavati
45. That consciousness (cit), having such a nature, becomes the seed of the tree of conceptualizations (saṅkalpa). Within itself, it generates the ego (ahaṅkāra), and that very same consciousness instantly manifests here (as the individual self).
जीवाभिधाना सैषाद्य भावाभावप्लवभ्रमैः ।
भ्रमत्यात्मपदे वीचिरूपैर्वारीव वारिणि ॥ ४६ ॥
jīvābhidhānā saiṣādya bhāvābhāvaplavabhramaiḥ ,
bhramatyātmapade vīcirūpairvārīva vāriṇi 46
46. jīvābhidhānā sā eṣā adya bhāvābhāvaplavabhramaiḥ
bhramati ātmapade vīcirūpaiḥ vāri iva vāriṇi
46. adya jīvābhidhānā sā eṣā bhāvābhāvaplavabhramaiḥ
ātmapade bhramati vāriṇi vāri vīcirūpaiḥ iva
46. That very consciousness, now known as the individual soul (jīva), revolves in its own essence (ātman), deluded by the fluctuations of existence and non-existence, just like waves in water.
चिदेवंभावनवती व्योमतन्मात्रभावनाम् ।
स्वतो घनीभूय शनैः खतन्मात्रं प्रचेतति ॥ ४७ ॥
cidevaṃbhāvanavatī vyomatanmātrabhāvanām ,
svato ghanībhūya śanaiḥ khatanmātraṃ pracetati 47
47. cit evaṃbhāvanavatī vyomatantrātrabhāvanām
svataḥ ghanībhūya śanaiḥ khatanmātram pracetati
47. evaṃbhāvanavatī cit vyomatantrātrabhāvanām
svataḥ ghanībhūya śanaiḥ khatanmātram pracetati
47. Consciousness (cit), imbued with such a power of conceptualization, is consciously aware of the ideation of the subtle element of ether (vyoma-tanmātra). Then, by itself, having gradually become dense, it manifests as the subtle element of ether (kha-tanmātra).
भाविनामार्थरूपं तद्बीजं शब्दौघशाखिनः ।
पदवाक्यप्रमाणाढ्यवेदार्थादिविकारि च ॥ ४८ ॥
bhāvināmārtharūpaṃ tadbījaṃ śabdaughaśākhinaḥ ,
padavākyapramāṇāḍhyavedārthādivikāri ca 48
48. bhāvinām artha-rūpam tat bījam śabda-ogha-śākhinaḥ |
pada-vākya-pramāṇa-āḍhya-veda-artha-ādi-vikāri ca ||
48. tat bhāvinām artha-rūpam śabda-ogha-śākhinaḥ bījam
ca pada-vākya-pramāṇa-āḍhya-veda-artha-ādi-vikāri
48. That (supreme Reality) is the form of future meanings and the seed of the tree whose branches are the multitude of words. It is also the transformation, enriched by the proofs from words and sentences, and from the meanings of the Vedas and so forth.
तस्मादुदेष्यत्यखिला जगच्छ्रीः शब्दतत्त्वतः ।
शब्दौघनिर्मितार्थौघपरिणामविसारिणी ॥ ४९ ॥
tasmādudeṣyatyakhilā jagacchrīḥ śabdatattvataḥ ,
śabdaughanirmitārthaughapariṇāmavisāriṇī 49
49. tasmāt udeṣyati akhilā jagat-śrīḥ śabda-tattvataḥ |
śabda-ogha-nirmita-artha-ogha-pariṇāma-visāriṇī ||
49. tasmāt śabda-tattvataḥ akhilā jagat-śrīḥ
śabda-ogha-nirmita-artha-ogha-pariṇāma-visāriṇī udeṣyati
49. Therefore, from the essence of sound (śabda-tattva), the entire splendor of the world will arise, expanding as a transformation of the multitude of meanings created by the multitude of words.
चिदेवंव्यवसाया सा जीवशब्देन कथ्यते ।
भाविशब्दार्थजालेन बीजं भूतौघशाखिनः ॥ ५० ॥
cidevaṃvyavasāyā sā jīvaśabdena kathyate ,
bhāviśabdārthajālena bījaṃ bhūtaughaśākhinaḥ 50
50. cit evam vyavasāyā sā jīva-śabdena kathyate |
bhāvi-śabda-artha-jālena bījam bhūta-ogha-śākhinaḥ ||
50. sā cit evam vyavasāyā jīva-śabdena kathyate
bhāvi-śabda-artha-jālena bhūta-ogha-śākhinaḥ bījam
50. That pure consciousness (cit), thus characterized by determination, is called by the term (jīva). Through the network of future word-meanings, it is the seed of the tree of the multitude of beings.
चतुर्दशविधं भूतजातमावलिताम्बरम् ।
जगज्जठरकर्णौघं तस्मात्संप्रसरिष्यति ॥ ५१ ॥
caturdaśavidhaṃ bhūtajātamāvalitāmbaram ,
jagajjaṭharakarṇaughaṃ tasmātsaṃprasariṣyati 51
51. catur-daśa-vidham bhūta-jātam āvalita-ambaram |
jagat-jaṭhara-karṇa-ogham tasmāt samprasarṣyati ||
51. tasmāt catur-daśa-vidham āvalita-ambaram
jagat-jaṭhara-karṇa-ogham bhūta-jātam samprasarṣyati
51. From that, the fourteen-fold class of beings, encompassing the sky, and having the multitude of 'ears' (sense organs) within the world's 'belly' (interior), will spread forth.
असंप्राप्ताभिधाचारा जीवत्वाच्चेतनेन चित् ।
काकतालीयवत्स्पन्दचिन्मात्रं चेतति स्वयम् ॥ ५२ ॥
asaṃprāptābhidhācārā jīvatvāccetanena cit ,
kākatālīyavatspandacinmātraṃ cetati svayam 52
52. asaṃprāptābhidhācārā jīvatvāt ca cetanena cit
kākatālīyavat spandacinmātram cetati svayam
52. cit asaṃprāptābhidhācārā ca jīvatvāt cetanena
kākatālīyavat spandacinmātram svayam cetati
52. Pure consciousness (cit), not yet having acquired specific names or functions, and by its very nature as a living principle, spontaneously becomes aware of itself as mere vibrational consciousness, much like an accidental or coincidental event.
पवनस्कन्धरूपस्य बीजं त्वक्स्पर्शशाखिनः ।
सर्वभूतक्रियास्पन्दस्तस्मात्संप्रसरिष्यति ॥ ५३ ॥
pavanaskandharūpasya bījaṃ tvaksparśaśākhinaḥ ,
sarvabhūtakriyāspandastasmātsaṃprasariṣyati 53
53. pavanaskandharūpasya bījam tvaksparśaśākhinaḥ
sarvabhūtakriyāspandaḥ tasmāt sampraprasariṣyati
53. pavanaskandharūpasya tvaksparśaśākhinaḥ bījam
tasmāt sarvabhūtakriyāspandaḥ sampraprasariṣyati
53. The seed for the tree whose branches are the sensations of touch (tvaksparśa) is the subtle form of the vital breath (pavana-skandha). From that (seed), the vibrant activity of all beings (sarvabhūtakriyāspanda) will spread forth.
तत्र यच्चिद्विलासस्य प्रकाशानुभवो भवेत् ।
रूपतन्मात्रकं तद्वद्भविष्यदभिधार्थदम् ॥ ५४ ॥
tatra yaccidvilāsasya prakāśānubhavo bhavet ,
rūpatanmātrakaṃ tadvadbhaviṣyadabhidhārthadam 54
54. tatra yat citvilāsasya prakāśānubhavaḥ bhavet
rūpatanmātrakam tadvat bhaviṣyat abhidhārthadam
54. tatra yat citvilāsasya prakāśānubhavaḥ bhavet,
tadvat rūpatanmātrakam bhaviṣyat abhidhārthadam
54. Whatever experience of manifestation (prakāśānubhava) arises from the play of consciousness (citvilāsa) there, that subtle element of form (rūpatanmātra) will similarly be the source giving meaning to future names and concepts.
प्रकाशचेतनं तेजो न तेजोऽन्यकृतं भवेत् ।
स्पर्शसंवेदनं स्पर्शो नेतरस्पर्शसंभवः ॥ ५५ ॥
prakāśacetanaṃ tejo na tejo'nyakṛtaṃ bhavet ,
sparśasaṃvedanaṃ sparśo netarasparśasaṃbhavaḥ 55
55. prakāśacetanam tejaḥ na tejaḥ anyakṛtam bhavet
sparśasaṃvedanam sparśaḥ na itarasparśasaṃbhavaḥ
55. prakāśacetanam tejaḥ (asti); na tejaḥ anyakṛtam bhavet.
sparśasaṃvedanam sparśaḥ (asti); na itarasparśasaṃbhavaḥ.
55. Conscious light (prakāśacetana) is light (tejas) itself; this light cannot be something created by another. Similarly, the sensation of touch (sparśasaṃvedana) is touch (sparśa) itself; it cannot arise from another source of touch.
शब्दसंवेदनं शब्दः स्वत एवानुभूयते ।
खं खेनेव स्वयं कोशे नान्यच्छब्दकृदस्ति हि ॥ ५६ ॥
śabdasaṃvedanaṃ śabdaḥ svata evānubhūyate ,
khaṃ kheneva svayaṃ kośe nānyacchabdakṛdasti hi 56
56. śabdasaṃvedanam śabdaḥ svataḥ eva anubhūyate kham
khena iva svayam kośe na anyat śabdakṛt asti hi
56. śabdasaṃvedanam śabdaḥ svataḥ eva anubhūyate.
kham khena iva svayam kośe.
hi anyat śabdakṛt na asti.
56. The perception of sound, indeed sound itself, is experienced by its own nature. Just as space (kham) is perceived by space itself within its own expanse, truly, no other producer of sound (śabdakṛt) exists.
किल तस्यामवस्थायां कोऽपरः शब्दकृद्भवेत् ।
यथा तथा तदाद्यापि द्वैतैक्यस्यात्यसंभवात् ॥ ५७ ॥
kila tasyāmavasthāyāṃ ko'paraḥ śabdakṛdbhavet ,
yathā tathā tadādyāpi dvaitaikyasyātyasaṃbhavāt 57
57. kila tasyām avasthāyām kaḥ aparaḥ śabdakṛt bhavet
yathā tathā tadā adya api dvaitaikyasya atyasaṃbhavāt
57. kila tasyām avasthāyām kaḥ aparaḥ śabdakṛt bhavet? yathā tathā,
tadā adya api,
dvaitaikyasya atyasaṃbhavāt.
57. Indeed, in that supreme state, who else could possibly be the producer of sound (śabdakṛt)? However it may be, even then and even now, (this is true) because the union of duality (dvaitya-aikya) is utterly impossible.
एवं हि रसतन्मात्रं गन्धतन्मात्रमेव च ।
असत्यमेव सदिव स्वप्नाभमिव चेत्यते ॥ ५८ ॥
evaṃ hi rasatanmātraṃ gandhatanmātrameva ca ,
asatyameva sadiva svapnābhamiva cetyate 58
58. evam hi rasatanmātram gandhatanmātram eva ca
asatyam eva sat iva svapnābham iva ca ityate
58. evam hi,
rasatanmātram gandhatanmātram ca eva,
asatyam eva sat iva svapnābham iva ca ityate.
58. In this manner, indeed, the subtle element of taste (rasatanmātra) and also the subtle element of smell (gandhatanmātra) are perceived as unreal, yet appearing as if real, just like a dream (svapnābha).
तेजः सूर्यादिजृम्भाभिर्बीजमालोकशाखिनः ।
तस्माद्रूपविभेदेन संसारः प्रसरिप्यति ॥ ५९ ॥
tejaḥ sūryādijṛmbhābhirbījamālokaśākhinaḥ ,
tasmādrūpavibhedena saṃsāraḥ prasaripyati 59
59. tejaḥ sūryādijṛmbhābhiḥ bījam ālokasākhinaḥ
tasmāt rūpavibhedena saṃsāraḥ prasariṣyati
59. tejaḥ sūryādijṛmbhābhiḥ ālokasākhinaḥ bījam (asti).
tasmāt rūpavibhedena saṃsāraḥ prasariṣyati.
59. The light, through the manifestations of the sun and other such celestial bodies, is the seed of the tree of perception. Therefore, by means of the diversity of forms, the cycle of worldly existence (saṃsāra) will expand and proliferate.
भविष्यदभिधस्याथ खतः स्वत इवासतः ।
स्वदनं तस्य संघस्य रसतन्मात्रमुच्यते ॥ ६० ॥
bhaviṣyadabhidhasyātha khataḥ svata ivāsataḥ ,
svadanaṃ tasya saṃghasya rasatanmātramucyate 60
60. bhaviṣyat abhidhasya atha khataḥ svataḥ iva asataḥ
| svadanam tasya saṃghasya rasa-tanmātram ucyate ||
60. atha bhaviṣyat-abhidhasya khataḥ asataḥ iva svataḥ tasya saṃghasya svadanam rasa-tanmātram ucyate.
60. Now, the experience (svadanam) of that aggregate (saṃghasya) - which is called the 'future' (bhaviṣyad-abhidhasya) and appears spontaneously (svataḥ iva) from emptiness (khataḥ) as if from the non-existent (asataḥ) - is declared to be the subtle element of taste (rasa-tanmātram).
भविष्यद्रूपसंकल्पनामासौ सकलो गणः ।
संकल्पात्माथ तन्मात्रं गन्धाद्यमनुचेतति ॥ ६१ ॥
bhaviṣyadrūpasaṃkalpanāmāsau sakalo gaṇaḥ ,
saṃkalpātmātha tanmātraṃ gandhādyamanucetati 61
61. bhaviṣyat-rūpa-saṃkalpanā asau sakalaḥ gaṇaḥ |
saṃkalpa-ātmā atha tat-mātram gandha-ādyam anucetati ||
61. asau sakalaḥ gaṇaḥ bhaviṣyat-rūpa-saṃkalpanā [asti].
atha saṃkalpa-ātmā [saḥ gaṇaḥ] gandha-ādyam tat-mātram anucetati.
61. That entire aggregate (asau sakalo gaṇaḥ) consists of the conceptualization (saṃkalpanā) of future forms (bhaviṣyad-rūpa). Then, that very [aggregate], whose intrinsic nature (ātman) is conception (saṃkalpātmā), perceives (anucetati) the subtle element (tanmātram) beginning with smell (gandhādyam).
भाविभूगोलकत्वेन बीजमाकृतिशाखिनः ।
सर्वाधारात्मनस्तस्मात्संसारः प्रसरिष्यति ॥ ६२ ॥
bhāvibhūgolakatvena bījamākṛtiśākhinaḥ ,
sarvādhārātmanastasmātsaṃsāraḥ prasariṣyati 62
62. bhāvi-bhū-golaka-tvena bījam ākṛti-śākhinaḥ |
sarva-ādhāra-ātmanaḥ tasmāt saṃsāraḥ prasariṣyati ||
62. bhāvi-bhū-golaka-tvena [idam] ākṛti-śākhinaḥ bījam [asti].
tasmāt sarva-ādhāra-ātmanaḥ saṃsāraḥ prasariṣyati.
62. By virtue of being the future earth-globe (bhāvi-bhūgolakatvena), it becomes the seed (bījam) for the 'tree of forms' (ākṛti-śākhinaḥ). From that (tasmāt), from the universal self (ātman) which is the foundation of all (sarva-ādhāra), the cycle of existence (saṃsāra) will spread forth (prasariṣyati).
अजात एव संजातस्तन्मात्राणां गणस्त्विति ।
अनाकारोऽपि साकारः संपन्नः कल्पनावशात् ॥ ६३ ॥
ajāta eva saṃjātastanmātrāṇāṃ gaṇastviti ,
anākāro'pi sākāraḥ saṃpannaḥ kalpanāvaśāt 63
63. ajātaḥ eva saṃjātaḥ tanmātrāṇām gaṇaḥ tu iti |
anākāraḥ api sākāraḥ saṃpannaḥ kalpanā-vaśāt ||
63. ajātaḥ eva [ayam] tanmātrāṇām gaṇaḥ tu iti saṃjātaḥ [abhavat].
anākāraḥ api [saḥ] kalpanā-vaśāt sākāraḥ saṃpannaḥ.
63. The aggregate (gaṇaḥ) of subtle elements (tanmātrāṇām) is thus indeed (tu iti) manifested (saṃjātaḥ), though it was unborn (ajātaḥ eva). Even though formless (anākāraḥ api), it became (saṃpannaḥ) embodied (sākāraḥ) by the power of imagination (kalpanā-vaśāt).
एष तन्मात्रकगणः काकतालीयवत्स्वयम् ।
रूपं येन प्रदेशेन वेत्त्यक्षीति तदुच्यते ॥ ६४ ॥
eṣa tanmātrakagaṇaḥ kākatālīyavatsvayam ,
rūpaṃ yena pradeśena vettyakṣīti taducyate 64
64. eṣaḥ tanmātrakagaṇaḥ kākatālīyavat svayam
rūpam yena pradeśena vetti akṣī iti tat ucyate
64. eṣaḥ tanmātrakagaṇaḥ kākatālīyavat svayam tat
ucyate yena pradeśena akṣī rūpam vetti iti
64. This collection of subtle elements (tanmātra) spontaneously comes into being, much like the 'crow and palm fruit' coincidence. That faculty by which the eye perceives form is thus called the faculty of sight.
शब्दं येन प्रदेशेन वेत्ति श्रोत्रं तदुच्यते ।
स्पर्शं येन प्रदेशेन वेत्ति तत्तु त्वगिन्द्रियम् ॥ ६५ ॥
śabdaṃ yena pradeśena vetti śrotraṃ taducyate ,
sparśaṃ yena pradeśena vetti tattu tvagindriyam 65
65. śabdam yena pradeśena vetti śrotram tat ucyate
sparśam yena pradeśena vetti tat tu tvagindriyam
65. yena pradeśena śrotram śabdam vetti tat ucyate
yena pradeśena tvagindriyam sparśam vetti tat tu
65. That faculty by which the ear perceives sound is called the sense of hearing. And that by which the tactile sense perceives touch is indeed the sense of touch.
रसं येन प्रदेशेन वेत्ति तद्रसनेन्द्रियम् ।
गन्धं येन प्रदेशेन वेत्ति घ्राणेन्द्रियं तु तत् ॥ ६६ ॥
rasaṃ yena pradeśena vetti tadrasanendriyam ,
gandhaṃ yena pradeśena vetti ghrāṇendriyaṃ tu tat 66
66. rasam yena pradeśena vetti tat rasanendriyam
gandham yena pradeśena vetti ghrāṇendriyam tu tat
66. yena pradeśena rasanendriyam rasam vetti tat rasanendriyam
yena pradeśena ghrāṇendriyam gandham vetti tu tat
66. That faculty by which the sense of taste perceives taste is called the sense of taste. And that by which the sense of smell perceives odor is indeed the sense of smell.
दिक्कालभेदाज्जीवोऽयं नियतामाकृतिं गतः ।
सर्वेणाङ्गेन नो सर्वं वेत्त्यसर्वात्मतावशात् ॥ ६७ ॥
dikkālabhedājjīvo'yaṃ niyatāmākṛtiṃ gataḥ ,
sarveṇāṅgena no sarvaṃ vettyasarvātmatāvaśāt 67
67. dikkālabhedāt jīvaḥ ayam niyatām ākṛtim gataḥ
sarveṇa aṅgena na u sarvam vetti asarvātmatāvaśāt
67. dikkālabhedāt ayam jīvaḥ niyatām ākṛtim gataḥ
asarvātmatāvaśāt sarveṇa aṅgena sarvam na u vetti
67. Due to the distinctions of direction and time, this individual soul (jīva) has assumed a specific form. Therefore, because of its limited nature (lit. non-all-pervading nature), it does not perceive everything through all its sense organs.
इति कलनमनन्तमात्मनोन्तर्गतमनुमेयमनन्यदात्मभूतम् ।
न तदुदयमुपैति नास्तमेति स्थितमुपलोदरवद्धनं सुमौनम् ॥ ६८ ॥
iti kalanamanantamātmanontargatamanumeyamananyadātmabhūtam ,
na tadudayamupaiti nāstameti sthitamupalodaravaddhanaṃ sumaunam 68
68. iti kalanam anantam ātmanaḥ antargatam
anumeyam ananyat ātma-bhūtam na
tat udayam upaiti na astam eti
sthitam upala-udara-vat ghanam sumounam
68. iti anantam ātmanaḥ antargatam anumeyam
ananyat ātma-bhūtam kalanam tat
na udayam upaiti na astam eti
upala-udara-vat ghanam sumounam sthitam
68. This infinite mentation (kalana) of the Self (ātman), which is inherent within it, inferable, and not distinct from the Self (ātman) but rather its very nature, neither rises nor sets. It remains eternally present and stable, like the solid core of a stone, characterized by a profound silence.

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 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 (current chapter) 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